تعلم مصطلحات الحديث - ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ اﻟﻻﻣﻴﺔ
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ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ اﻟﻻﻣﻴﺔ
اﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ اﻟﻌﺎﻟﻤﻴﻦ 🌸 ﻭﺻﻠﻰ اﻟﻠﻪ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﺟﻤﻌﻴﻦ 🌸 ﻭﺑﻌﺪ:
ﻧﻈﻢ اﺑﻦ ﻓﺮﺡ اﻟﻤﺼﻄﻠﺤﺎﺕ اﻟﺤﺪﻳﺜﻴﺔ ﻓﻲ ﻗﺼﻴﺪﺓ ﻇﺎﻫﺮﻫﺎ اﻟﻐﺰﻝ 🌸 ﻓﺠﺎءﺕ ﻃﺮﻓﺔ ﻣﻦ اﻟﻄﺮﻑ 🌸 ﻓﻜﺜﺮﺕ ﻋﻨﺎﻳﺔ اﻟﻌﻠﻤﺎء ﺑﺸﺮﺣﻬﺎ ﻭاﻟﺘﻌﺮﻳﻒ ﺑﻤﺼﻄﻠﺤﺎﺕ ﺃﻫﻞ اﻷﺛﺮ ﻓﻲ ﺛﻨﺎﻳﺎﻫﺎ 🌸 ﻓﻤﻨﻬﻢ اﺑﻦ ﺟﻤﺎﻋﺔ ﻭاﻟﺴﻔﺎﺭﻳﻨﻲ ﻭﻏﻴﺮﻫﻤﺎ 🌺
ﻭﻓﻲ ﻫﺬا اﻟﺪﺭﺱ ﺧﻼﺻﺔ ﻟﺸﺮﺡ اﻟﺴﻔﺎﺭﻳﻨﻲ ﻟﻬﺎ 🌺
- من هو ناظم القصيد ابن فرح
هو ﺷﻬﺎﺏ اﻟﺪﻳﻦ ﺃﺑﻮ اﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻓﺮﺡ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻓﺮﺡ اﻟﻠﺨﻤﻲ اﻹﺷﺒﻴﻠﻲ اﻟﺤﺎﻓﻆ اﻟﻤﺤﺪﺙ اﻟﻔﻘﻴﻪ اﻟﺸﺎﻓﻌﻲ اﻟﻤﻮﻟﻮﺩ ﺳﻨﺔ 624ﻫـ ﺑـ ﺃﺷﺒﻴﻠﻴﺔ ﻭﻫﻮ ﻧﺰﻳﻞ ﺩﻣﺸﻖ 🌸 ﻭﻗﺪ ﺃﺳﺮﻩ اﻟﻔﺮﻧﺞ ﺳﻨﺔ (646ﻫـ) ﺛﻢ ﻧﺠﺎﻩ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺣﺞ 🌸 ﻭﺳﻤﻊ ﺑـ ﻣﺼﺮ ﻣﻦ ﺷﻴﺦ اﻟﺸﻴﻮﺥ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻷﻧﺼﺎﺭﻱ ﻭاﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﻭﻃﺒﻘﺘﻬﻤﺎ ﺛﻢ اﺳﺘﻮﻃﻦ ﻓﻲ ﺩﻣﺸﻖ 🌸 ﻭﺳﻤﻊ ﻣﻦ اﺑﻦ ﻋﺒﺪ اﻟﺪاﺋﻢ ﻭاﻟﻜﺮﻣﺎﻧﻲ ﻭﺧﻠﻖ ﺳﻮاﻫﻢ 🌸 ﻭﺳﻤﻊ ﻣﻨﻪ ﻗﺼﻴﺪﺓ (ﻏﺮاﻣﻲ ﺻﺤﻴﺢ) -ﻭﻫﻲ اﻟﺘﻲ ﺫﻛﺮﻧﻬﺎ- اﻟﺪﻣﻴﺎﻃﻲ ﻭاﻟﻴﻮﻧﻴﻨﻲ ﻭاﻟﺒﺮﺯاﻟﻲ 🌸 ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ اﻟﺤﻔﺎﻅ 🌸 ﻭﻛﺎﻥ ﻟﻪ ﺣﻠﻘﺔ ﻓﻲ ﺟﺎﻣﻊ ﺩﻣﺸﻖ 🌸 ﻭﻋﺮﺿﺖ ﻋﻠﻴﻪ ﻣﺸﻴﺨﺔ ﺩاﺭ اﻟﺤﺪﻳﺚ اﻟﻨﻮﺭﻳﺔ 🌸 ﻓﺎﻣﺘﻨﻊ ﻭﻟﻌﻞ ﺫﻟﻚ ﺗﻮاﺿﻊ ﻣﻨﻪ ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ 🌸 ﻭﻟﻪ ﻫﺬﻩ اﻟﻤﻨﻈﻮﻣﺔ ﻭﺷﺮﺡ اﻷﺭﺑﻌﻴﻦ اﻟﻨﻮﻭﻳﺔ ﻭﻣﺨﺘﺼﺮ ﺧﻼﻓﻴﺎﺕ اﻟﺒﻴﻬﻘﻲ 🌸 ﻷﻥ اﻟﺒﻴﻬﻘﻲ ﺟﻤﻊ اﻟﻤﺴﺎﺋﻞ اﻟﺨﻼﻓﻴﺔ ﺑﻴﻦ اﻟﺤﻨﻔﻴﺔ ﻭاﻟﺸﺎﻓﻌﻴﺔ ﻓﺎﺧﺘﺼﺮ اﻟﻜﺘﺎﺏ اﺑﻦ ﻓﺮﺡ اﻷﺷﺒﻴﻠﻲ ﺭﺣﻤﻪ اﻟﻠﻪ 🌸 ﻭﻋﺎﺵ ﺧﻤﺴﺎ ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ ﻭﺗﻮﻓﻲ ﻓﻲ ﻣﻨﺰﻟﻪ ﺑﺘﺮﺑﺔ ﺃﻡ اﻟﺼﺎﻟﺢ ﻣﺒﻄﻮﻧﺎ؛ ﺃﻱ: ﺑﺪاء اﻟﺒﻄﻦ 🌸 ﺳﻨﺔ (699ﻫـ) 🌸 ﻭﻫﻲ ﺳﻨﺔ ﻗﺎﺯاﻥ اﻟﺘﻲ ﺃﺧﺬ ﻓﻴﻬﺎ اﻟﺘﺘﺎﺭ ﺑﻼﺩ اﻟﺸﺎﻡ 🌸 ﻭﻣﺎﺕ ﻓﻲ ﻫﺬﻩ اﻟﺴﻨﺔ ﺧﻠﻖ ﻛﺜﻴﺮ ﻣﻦ ﺃﻫﻞ اﻟﻌﻠﻢ ﺭﺣﻤﻪ اﻟﻠﻪ ﻭﺷﻴﻌﻪ ﺟﻢ ﻏﻔﻴﺮ 🌺
ﻧﻈﻢ ﻫﺬﻩ اﻟﻘﺼﻴﺪﺓ 🌸 ﻭﺷﺮﺣﻬﺎ ﺑﻌﺾ ﺃﻫﻞ اﻟﻌﻠﻢ ﻣﻨﻬﻢ: اﻹﻣﺎﻡ ﻋﺰ اﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺟﻤﺎﻋﺔ ﻭﺳﻤﺎﻩ: ﺯﻭاﻝ اﻟﺘﺮﺡ ﺑﺸﺮﺡ ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ 🌸 ﻭﻛﺬﻟﻚ ﺷﺮﺣﻬﺎ ﻳﺤﻴﻰ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﻘﺮاﻓﻲ 🌸 ﻭﺃﻭﻝ اﻟﺸﺮﺡ: اﻟﺤﻤﺪ ﻟﻠﻪ اﻟﺬﻱ ﻗﺒﻞ ﺑﺼﺤﻴﺢ اﻟﻨﻴﺔ ﺇﻟﻰ ﺁﺧﺮﻩ 🌸 ﻭﺷﺮﺣﻬﺎ اﻟﻌﻼﻣﺔ اﻟﺴﻔﺎﺭﻳﻨﻲ ﺭﺣﻤﻪ اﻟﻠﻪ 🌸 ﻓﻤﻦ ﻫﻮ ﻫﺬا اﻟﻌﻼﻣﺔ؟ ﻭﺃﻳﻦ ﻋﺎﺵ؟ ﻭﻓﻲ ﺃﻱ ﺯﻣﻦ؟ ﻷﻥ ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻣﺸﻬﻮﺭﺓ ﻭﻣﻮﺟﻮﺩﺓ 🌺
- نص القصيدة ( ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ )
ﻏﺮاﻣﻲ ﺻﺤﻴﺢ ﻭاﻟﺮﺟﺎ ﻓﻴﻚ ﻣﻌﻀﻞ 🌸 ﻭﺣﺰﻧﻲ ﻭﺩﻣﻌﻲ ﻣﺮﺳﻞ ﻭﻣﺴﻠﺴﻞ
ﻭﺻﺒﺮﻱ ﻋﻨﻜﻢ ﻳﺸﻬﺪ اﻟﻌﻘﻞ ﺃﻧﻪ 🌸 ﺿﻌﻴﻒ ﻭﻣﺘﺮﻭﻙ ﻭﺫﻟﻲ ﺃﺟﻤﻞ
ﻭﻻ ﺣﺴﻦ ﺇﻻ ﺳﻤﺎﻉ ﺣﺪﻳﺜﻜﻢ 🌸 ﻣﺸﺎﻓﻬﺔ ﻳﻤﻠﻰ ﻋﻠﻲ ﻓﺄﻧﻘﻞ
ﻭﺃﻣﺮﻱ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻚ ﻭﻟﻴﺲ ﻟﻲ 🌸 ﻋﻠﻰ ﺃﺣﺪ ﺇﻻ ﻋﻠﻴﻚ اﻟﻤﻌﻮﻝ
ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎ ﺇﻟﻴﻚ ﻟﻜﻨﺖ ﻟﻲ 🌸 ﻋﻠﻰ ﺭﻏﻢ ﻋﺬاﻟﻲ ﺗﺮﻕ ﻭﺗﻌﺪﻝ
ﻭﻋﺬﻝ ﻋﺬﻭﻟﻲ ﻣﻨﻜﺮ ﻻ ﺃﺳﻴﻐﻪ 🌸 ﻭﺯﻭﺭ ﻭﺗﺪﻟﻴﺲ ﻳﺮﺩ ﻭﻳﻬﻤﻞ
ﺃﻗﻀﻲ ﺯﻣﺎﻧﻲ ﻓﻴﻚ ﻣﺘﺼﻞ اﻷﺳﻰ 🌸 ﻭﻣﻨﻘﻄﻌﺎ ﻋﻤﺎ ﺑﻪ ﺃﺗﻮﺻﻞ
ﻭﻫﺎ ﺃﻧﺎ ﻓﻲ ﺃﻛﻔﺎﻥ ﻫﺠﺮﻙ ﻣﺪﺭﺝ 🌸 ﺗﻜﻠﻔﻨﻲ ﻣﺎ ﻻ ﺃﻃﻴﻖ ﻓﺄﺣﻤﻞ
ﻭﺃﺟﺮﻳﺖ ﺩﻣﻌﻲ ﻓﻮﻕ ﺧﺪﻱ ﻣﺪﺑﺠﺎ 🌸 ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻣﻬﺠﺘﻲ ﺗﺘﺤﻠﻞ
ﻓﻤﺘﻔﻖ ﺟﺴﻤﻲ ﻭﺳﻬﺪﻱ ﻭﻋﺒﺮﺗﻲ 🌸 ﻭﻣﻔﺘﺮﻕ ﺻﺒﺮﻱ ﻭﻗﻠﺒﻲ اﻟﻤﺒﻠﺒﻞ
ﻭﻣﺆﺗﻠﻒ ﻭﺟﺪﻱ ﻭﺷﺠﻮﻱ ﻭﻟﻮﻋﺘﻲ 🌸 ﻭﻣﺨﺘﻠﻒ ﺣﻈﻲ ﻭﻣﺎ ﻣﻨﻚ ﺁﻣﻞ
ﺧﺬ اﻟﻮﺟﺪ ﻋﻨﻲ ﻣﺴﻨﺪا ﻭﻣﻌﻨﻌﻨﺎ 🌸 ﻓﻐﻴﺮﻱ ﺑﻤﻮﺿﻮﻉ اﻟﻬﻮﻯ ﻳﺘﺤﻠﻞ
ﻭﺫﻱ ﻧﺒﺬ ﻣﻦ ﻣﺒﻬﻢ اﻟﺤﺐ ﻓﺎﻋﺘﺒﺮ 🌸 ﻭﻏﺎﻣﻀﻪ ﺇﻥ ﺭﻣﺖ ﺷﺮﺣﺎ ﺃﻃﻮﻝ
ﻋﺰﻳﺰ ﺑﻜﻢ ﺻﺐ ﺫﻟﻴﻞ ﻟﻌﺰﻛﻢ 🌸 ﻭﻣﺸﻬﻮﺭ ﺃﻭﺻﺎﻑ اﻟﻤﺤﺐ اﻟﺘﺬﻟﻞ
ﻏﺮﻳﺐ ﻳﻘﺎﺳﻲ اﻟﺒﻌﺪ ﻋﻨﻚ ﻭﻣﺎ ﻟﻪ 🌸 ﻭﺣﻘﻚ ﻋﻦ ﺩاﺭ اﻟﻘﻠﻰ ﻣﺘﺤﻮﻝ
ﻓﺮﻓﻘﺎ ﺑﻤﻘﻄﻮﻉ اﻟﻮﺳﺎﺋﻞ ﻣﺎ ﻟﻪ 🌸 ﺇﻟﻴﻚ ﺳﺒﻴﻞ ﻻ ﻭﻻ ﻋﻨﻚ ﻣﻌﺪﻝ
ﻓﻼ ﺯﻟﺖ ﻓﻲ ﻋﺰ ﻣﻨﻴﻊ ﻭﺭﻓﻌﺔ 🌸 ﻭﻻ ﺯﻟﺖ ﺗﻌﻠﻮ ﺑﺎﻟﺘﺠﻨﻲ ﻓﺄﻧﺰﻝ
ﺃﻭﺭﻱ ﺑﺴﻌﺪﻯ ﻭاﻟﺮﺑﺎﺏ ﻭﺯﻳﻨﺐ 🌸 ﻭﺃﻧﺖ اﻟﺬﻱ ﺗﻌﻨﻰ ﻭﺃﻧﺖ اﻟﻤﺆﻣﻞ
ﻓﺨﺬ ﺃﻭﻻ ﻣﻦ ﺁﺧﺮ ﺛﻢ ﺃﻭﻻ 🌸 ﻣﻦ اﻟﻨﺼﻒ ﻣﻨﻪ ﻓﻬﻮ ﻓﻴﻪ ﻣﻜﻤﻞ
ﺃﺑﺮ ﺇﺫا ﺃﻗﺴﻤﺖ ﺃﻧﻲ ﺑﺤﺒﻪ 🌸 ﺃﻫﻴﻢ ﻭﻗﻠﺒﻲ ﺑﺎﻟﺼﺒﺎﺑﺔ ﻣﺸﻌﻞ
ما هو الموضوع في هذه اﻟﻤﻨﻈﻮﻣﺔ
ﺃﻧﻮﻉ اﻟﺤﺪﻳﺚ ﻓﻲ ﻣﺼﻄﻠﺢ اﻟﺤﺪﻳﺚ 🌸 ﻟﻌﻞ اﻟﻨﺎﻇﻢ ﻟﻤﺎ ﺭﺃﻯ ﺇﻗﺒﺎﻝ اﻟﻨﺎﺱ ﻋﻠﻰ اﻟﻬﻮﻯ ﻭاﻟﻤﺤﺒﺔ 🌸 ﻗﺎﻝ: ﻻ ﻃﺮﻳﻖ ﻟﺘﻌﺮﻳﻔﻬﻢ ﺑﺎﻟﻤﺼﻄﻠﺢ ﺇﻻ ﺑﺄﻥ ﻧﺴﻠﻚ ﻫﺬا اﻟﺴﺒﻴﻞ 🌸 ﻓﻨﻈﻢ اﻟﻨﺎﻇﻢ ﺭﺣﻤﻪ اﻟﻠﻪ ﻫﺬﻩ اﻟﻘﺼﻴﺪﺓ ﻓﻲ ﻫﻴﺌﺔ اﻟﻐﺰﻝ 🌸 ﻟﻜﻨﻬﺎ ﻓﻲ اﻟﺤﻘﻴﻘﺔ ﺗﺤﺘﻮﻱ ﻋﻠﻰ ﺃﻗﺴﺎﻡ اﻟﺤﺪﻳﺚ ﻭﺃﻧﻮاﻋﻪ ﻓﻲ ﻋﻠﻢ ﻣﺼﻄﻠﺢ اﻟﺤﺪﻳﺚ 🌺
ﻭﻫﺬﻩ اﻟﻘﺼﻴﺪﺓ ﻟﻠﻌﻼﻣﺔ اﺑﻦ ﻓﺮﺡ اﻷﺷﺒﻴﻠﻲ ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ 🌸 ﺷﺮﺣﻬﺎ اﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ اﻟﺴﻔﺎﺭﻳﻨﻲ اﻟﺤﻨﺒﻠﻲ ﻓﻲ ﻛﺘﺎﺑﻪ: اﻟﻤﻠﺢ اﻟﻐﺮاﻣﻴﺔ ﺑﺸﺮﺡ ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ اﻟﻻﻣﻴﺔ 🌸 ﻭﺳﻨﺘﺮﻙ ﺗﺮﺟﻤﺔ اﻟﻨﺎﻇﻢ ﻭاﻟﺸﺎﺭﺡ ﺇﻟﻰ اﻟﻨﻬﺎﻳﺔ ﺇﻥ ﺷﺎء اﻟﻠﻪ 🌸 ﻭﻧﺸﺮﻉ ﻓﻲ اﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ اﻟﻘﺼﻴﺪﺓ ﻭﻣﺎ ﺗﺤﻮﻳﻪ ﻣﻦ ﺃﻧﻮاﻉ ﻣﺼﻄﻠﺢ اﻟﺤﺪﻳﺚ 🌺
ﻭﻫﻲ ﺗﺼﻠﺢ ﻟﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺭﺱ ﻣﺼﻄﻠﺢ اﻟﺤﺪﻳﺚ ﻓﻲ اﻟﺒﺪاﻳﺔ ﻛﻤﺎ ﺗﺼﻠﺢ اﻟﺒﻴﻘﻮﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ 🌸 ﻭﻗﺪ ﺷﺎﺑﻪ اﻟﻨﺎﻇﻢ اﻟﺸﺎﺭﺡ ﻓﻲ ﺃﻭﻝ ﺷﺮﺣﻪ 🌸 ﻓﻘﺎﻝ: اﻟﺤﻤﺪ ﻟﻠﻪ اﻟﺬﻱ ﺭﻓﻊ ﺫﻛﺮ ﺃﻫﻞ اﻟﻤﺤﺒﺔ ﻭﻓﻀﻞ 🌸 ﻭﺃﺟﺮﻯ ﺩﻣﻌﻬﻢ ﻣﺪﺑﺠﺎ ﻋﻠﻰ ﻭﺟﻨﺔ ﺧﺪ اﻟﻤﻌﻠﻞ 🌸 ﻭﺃﻭﻗﻔﻬﻢ ﻋﻠﻰ اﻟﺤﺴﻦ ﻓﻜﻠﻬﻢ ﻓﻲ ﻗﻴﺪ اﻟﻐﺮاﻡ ﻣﺴﻠﺴﻞ ﻻ ﻣﺮﺳﻞ 🌸 ﻭﺫﻟﻠﻬﻢ ﻟﻠﺠﻤﺎﻝ ﻭﺇﻥ ﻛﺎﻧﻮا ﻣﻦ ﺃﻋﺰ اﻟﻌﺎﻟﻢ ﻭﺃﺑﺴﻞ 🌸 ﻭﺃﻋﻀﻠﻬﻢ ﻋﻦ ﻣﺸﺎﻓﻬﺔ ﻣﻦ ﻋﻠﻘﻮا ﺑﻪ ﻓﻠﻴﺴﺖ ﺩﻓﺎﺗﺮﻫﻢ ﺗﻤﻠﻰ ﻋﻠﻰ ﻏﻴﺮﻩ ﺃﻭ ﺗﻨﻘﻞ 🌸 ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻣﻦ ﺇﻟﻪ ﻭﻓﻖ ﻣﻦ ﺃﺣﺒﻪ ﻟﺼﺤﻴﺢ اﻟﻘﺼﺪ ﻭﺧﻮﻝ 🌸 ﻭﻓﺮﻕ ﺷﻤﻞ ﻣﻦ ﻣﻘﺘﻪ ﻭﺿﻌﻒ ﻗﻠﺒﻪ ﻭﺯﻟﺰﻝ 🌸 ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ -ﻓﻬﻮ اﻟﻘﺪﻳﻢ- ﺷﻬﺎﺩﺓ ﺗﻘﻄﻊ ﻋﻨﺎ ﻋﻼﺋﻖ اﻟﺸﺮﻙ ﻭﺑﻬﺎ ﺇﻟﻰ ﺧﺎﻟﺺ اﻟﺘﻮﺣﻴﺪ ﻧﺘﻮﺻﻞ 🌸 ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪا ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ اﻟﺬﻱ ﻣﺎ ﺗﺮﻙ ﻣﻨﻜﺮا ﺇﻻ ﺑﺘﻜﻪ ﺑﺴﻴﻔﻪ اﻟﻌﺪﻝ ﻭﺃﺑﻄﻞ 🌸 ﻧﺒﻲ ﺃﻟﻒ اﻟﻠﻪ ﺑﻪ ﺑﻴﻦ ﻗﻠﻮﺏ ﻛﺎﻧﺖ ﻗﺒﻠﻪ ﻣﺨﺘﻠﻔﺔ ﻻ ﺗﻮﺟﻞ 🌺
ﺇﻟﻰ ﺁﺧﺮ اﻟﻤﻘﺪﻣﺔ؛ ﺫﻛﺮ ﻓﻴﻬﺎ ﻓﻀﻞ ﻋﻠﻢ اﻟﺤﺪﻳﺚ 🌸 ﻭﺃﻥ ﻫﺬﻩ اﻟﻘﺼﻴﺪﺓ ﻗﺪ اﺣﺘﻮﺕ ﺃﻗﺴﺎﻡ اﻟﻤﺼﻄﻠﺢ ﺿﻤﻨﻬﺎ ﻓﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﺘﻮﺭﻳﺔ ﻓﺰاﺩﺕ ﺑﺬﻟﻚ ﻣﻼﺣﺘﻬﺎ 🌸 ﻭﻇﻬﺮﺕ ﻓﺼﺎﺣﺘﻬﺎ 🌸 ﺛﻢ ﺇﻧﻪ ﺫﻛﺮ ﻋﺰﻣﻪ ﻋﻠﻰ ﺷﺮﺡ ﻫﺬﻩ اﻟﻤﻨﻈﻮﻣﺔ 🌺
ﺗﻌﺮﻳﻒ الحديث اﻟﺼﺤﻴﺢ ﻭاﻟﻤﻌﻀﻞ ﻭاﻟﻤﺮﺳﻞ ﻭاﻟﻤﺴﻠﺴﻞ
ﻧﺮﻳﺪ ﺃﻥ ﻧﻜﺘﺸﻒ ﻣﺎﺫا ﻳﻮﺟﺪ ﻓﻲ ﻛﻞ ﺑﻴﺖ ﻣﻨﻬﺎ ﻣﻦ ﺃﻧﻮاﻉ اﻟﺤﺪﻳﺚ 🌸 ﻳﻘﻮﻝ ﻓﻲ ﻣﻄﻠﻌﻬﺎ:
ﻏﺮاﻣﻲ ﺻﺤﻴﺢ ﻭاﻟﺮﺟﺎ ﻓﻴﻚ ﻣﻌﻀﻞ ﻭﺣﺰﻧﻲ ﻭﺩﻣﻌﻲ ﻣﺮﺳﻞ ﻭﻣﺴﻠﺴﻞ
ﻛﻢ ﻧﻮﻋﺎ ﻣﻦ ﺃﻧﻮاﻉ اﻟﺤﺪﻳﺚ اﺷﺘﻤﻞ ﻋﻠﻴﻬﺎ ﻫﺬا اﻟﺒﻴﺖ؟ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ ﺫﻛﺮ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻣﻦ اﻟﺤﺪﻳﺚ:
اﻷﻭﻝ: اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ: ﻭﻫﻮ اﻟﺤﺪﻳﺚ اﻟﺬﻱ ﻳﺘﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ اﻟﻌﺪﻝ اﻟﺘﺎﻡ اﻟﻀﺒﻂ ﻋﻦ ﻣﺜﻠﻪ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ ﻣﻦ ﻏﻴﺮ ﺷﺬﻭﺫ ﻭﻻ ﻋﻠﺔ ﻗﺎﺩﺣﺔ 🌺
ﻭﻗﺪ ﻗﺎﻝ اﻟﺤﺎﻓﻆ اﻟﻌﺮاﻗﻲ ﻓﻲ ﺃﻟﻔﻴﺘﻪ:
ﻓﺎﻷﻭﻝ اﻟﻤﺘﺼﻞ اﻹﺳﻨﺎﺩ ﺑﻨﻘﻞ ﻋﺪﻝ ﺿﺎﺑﻂ اﻟﻔﺆاﺩ ﻋﻦ ﻣﺜﻠﻪ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﺷﺬﻭﺫ ﺃﻭ ﻋﻠﺔ ﻗﺎﺩﺣﺔ ﻓﺘﻮﺫﻱ ﻭﻣﻌﺮﻭﻑ ﺗﻌﺮﻳﻒ اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ: ﻧﻘﻞ اﻟﻌﺪﻝ اﻟﻀﺎﺑﻂ ﻋﻦ ﻣﺜﻠﻪ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ ﻣﻦ ﻏﻴﺮ ﺷﺬﻭﺫ ﻭﻻ ﻋﻠﺔ 🌺
ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ: اﻟﺤﺪﻳﺚ اﻟﺬﻱ ﻳﺘﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ اﻟﻌﺪﻝ اﻟﻀﺎﺑﻂ ﻋﻦ ﻣﺜﻠﻪ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ 🌸 ﻳﺨﺮﺝ اﻟﺤﺪﻳﺚ اﻟﻤﺮﺳﻞ ﻭاﻟﻤﻌﻀﻞ ﻭاﻟﻤﻨﻘﻄﻊ 🌺
ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ: ﻧﻘﻞ اﻟﻌﺪﻝ 🌺
ﻳﺨﺮﺝ: ﻣﻦ ﻛﺎﻥ ﻏﻴﺮ ﻣﻌﺮﻭﻑ اﻟﻌﺪاﻟﺔ 🌺
ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ: اﻟﻀﺎﺑﻂ 🌺
ﻳﺨﺮﺝ: ﻣﺎ ﻛﺎﻥ ﻣﻦ اﻟﺮﻭاﺓ ﻣﻐﻔﻼ ﻛﺜﻴﺮ اﻟﺨﻄﺄ ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﺼﺪﻕ ﻭاﻟﻌﺪاﻟﺔ؛ ﻷﻥ اﻟﻀﺒﻂ ﻳﺘﻨﺎﻓﻰ ﻣﻊ اﻟﻐﻔﻠﺔ 🌺
ﻭﻳﺨﺮﺝ ﻛﺬﻟﻚ اﻟﺸﺎﺫ ﻭاﻟﻤﻌﻠﻞ؛ ﻷﻧﻨﺎ ﻗﻠﻨﺎ ﻓﻲ ﺁﺧﺮ اﻟﻌﺒﺎﺭﺓ: ﻣﻦ ﻏﻴﺮ ﺷﺬﻭﺫ ﻭﻻ ﻋﻠﺔ 🌺
ﻭاﻟﺼﺤﻴﺢ ﻧﻮﻋﺎﻥ:
ﺻﺤﻴﺢ ﻟﺬاﺗﻪ 🌸 ﻭﺻﺤﻴﺢ ﻟﻐﻴﺮﻩ 🌺
ﺻﺤﻴﺢ ﻟﺬاﺗﻪ ﺗﻘﺪﻡ ﺗﻌﺮﻳﻔﻪ 🌸 ﻭاﻟﺼﺤﻴﺢ ﻟﻐﻴﺮﻩ: ﻣﺎ ﺗﻜﺜﺮ ﻃﺮﻗﻪ ﻣﻤﺎ ﺩﻭﻥ اﻟﺼﺤﻴﺢ ﻟﺬاﺗﻪ ﻓﻴﺮﺗﻘﻲ ﻣﻦ ﻣﺮﺗﺒﺔ اﻟﺤﺴﻦ ﺇﻟﻰ ﻣﺮﺗﺒﺔ اﻟﺼﺤﺔ 🌸 ﻭﻟﻜﻦ ﻳﻘﺎﻝ: ﺻﺤﻴﺢ ﻟﻐﻴﺮﻩ؛ ﻷﻧﻪ ﺻﺎﺭ ﻣﻊ ﻏﻴﺮﻩ ﺻﺤﻴﺤﺎ 🌸 ﻭﻟﻮ اﻧﻔﺮﺩ ﻭﺣﺪﻩ ﻣﺎ ﺳﻤﻲ ﺻﺤﻴﺤﺎ 🌺
اﻟﺜﺎﻧﻲ: اﻟﺤﺪﻳﺚ اﻟﻤﻌﻀﻞ:
ﻭﻫﻮ اﻟﺬﻱ ﺳﻘﻂ ﻣﻨﻪ اﺛﻨﺎﻥ ﻓﺼﺎﻋﺪا ﻋﻠﻰ اﻟﺘﻮاﻟﻲ 🌸 ﻛﺄﻥ ﻳﻘﻮﻝ ﻣﺎﻟﻚ ﺭﺣﻤﻪ اﻟﻠﻪ: ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻓﻜﻢ ﺑﻴﻦ ﻣﺎﻟﻚ ﻭاﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﺃﻗﻞ ﻣﺎ ﻳﻜﻮﻥ ﺭاﻭﻳﺎﻥ اﺛﻨﺎﻥ 🌸 ﻓﺈﺫا ﻗﺎﻝ ﻣﺎﻟﻚ: ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﺬا ﺣﺪﻳﺚ ﻣﻌﻀﻞ 🌺
اﻟﺜﺎﻟﺚ: اﻟﺤﺪﻳﺚ اﻟﻤﺮﺳﻞ
ﺃﻥ ﻳﻘﻮﻝ اﻟﺘﺎﺑﻌﻲ: ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻓﺈﺫا ﻗﺎﻝ اﻟﺘﺎﺑﻌﻲ ﺫﻟﻚ ﺳﻮاء ﻛﺎﻥ ﻛﺒﻴﺮا ﺃﻭ ﺻﻐﻴﺮا ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﻣﺮﺳﻞ؛ ﻭاﻟﺤﺪﻳﺚ اﻟﻤﺮﺳﻞ ﻟﻴﺲ ﻣﻦ ﺃﻗﺴﺎﻡ اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ 🌺
ﻓﺈﺫا ﻗﺎﻝ ﻗﺎﺋﻞ: ﺇﺫا ﻋﻠﻤﻨﺎ ﻣﻦ ﺣﺎﻝ اﻟﺘﺎﺑﻌﻲ ﺃﻧﻪ ﻻ ﻳﺮﺳﻞ ﺇﻻ ﻋﻦ ﺛﻘﺔ؟ ﻓﺠﻤﻬﻮﺭ اﻟﻌﻠﻤﺎء ﻣﻦ اﻟﻤﺤﺪﺛﻴﻦ ﻋﻠﻰ اﻟﺘﻮﻗﻒ ﻟﺒﻘﺎء اﻻﺣﺘﻤﺎﻝ؛ ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻟﻴﺲ ﺑﺜﻘﺔ ﻋﻨﺪ ﻏﻴﺮﻩ 🌸 ﻟﻜﻦ اﻟﻤﺮاﺳﻴﻞ ﺇﺫا ﺗﻌﺪﺩﺕ ﻃﺮﻗﻬﺎ ﻭﻣﺨﺎﺭﺟﻬﺎ ﻭﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﻓﺈﻥ ﺑﻌﻀﻬﺎ ﻳﻘﻮﻯ ﺑﺒﻌﺾ 🌸 ﻓﺈﺫا ﻭﺟﺪ ﻣﺮﺳﻞ ﻋﻦ ﻣﺠﺎﻫﺪ ﻭﻣﺮﺳﻞ ﻋﻦ ﻋﻜﺮﻣﺔ ﻭﻫﻲ ﻣﺮاﺳﻴﻞ ﺻﺤﻴﺤﺔ ﻣﻦ ﺟﻬﺔ اﻟﺴﻨﺪ 🌸 ﻭاﻟﻤﺨﺎﺭﺝ ﻣﺨﺘﻠﻔﺔ ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺘﻘﻮﻯ ﻫﺬا ﺑﻬﺬا 🌸 ﻭﻳﺼﺒﺢ اﻟﺤﺪﻳﺚ ﺻﺤﻴﺤﺎ ﺃﻭ ﺣﺴﻨﺎ 🌺
اﻟﺮاﺑﻊ: اﻟﺤﺪﻳﺚ اﻟﻤﺴﻠﺴﻞ
ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻲء ﻭاﺣﺪ ﻳﺸﺘﺮﻙ ﻓﻴﻪ اﻟﺮﻭاﺓ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﺘﺴﻠﺴﻞ ﺑﺎﻷﻭﻟﻴﺔ 🌸 ﻛﺄﻥ ﻳﻘﻮﻝ: ﺣﺪﺛﻨﻲ ﻓﻼﻥ ﻭﻫﻮ ﺃﻭﻝ ﺣﺪﻳﺚ ﺳﻤﻌﺘﻪ ﻣﻨﻪ ﻋﻦ ﺷﻴﺨﻪ ﻓﻼﻥ ﻭﻫﻮ ﺃﻭﻝ ﺣﺪﻳﺚ ﺳﻤﻌﻪ ﻣﻨﻪ 🌸 ﻋﻦ ﺷﻴﺨﻪ ﻓﻼﻥ ﻭﻫﻮ ﺃﻭﻝ ﺣﺪﻳﺚ ﺳﻤﻌﻪ ﻣﻨﻪ 🌸 ﻭﻫﻜﺬا 🌺
ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﺘﺴﻠﺴﻞ ﺑﺎﻟﻤﺼﺎﻓﺤﺔ 🌸 ﻛﺄﻥ ﻳﻘﻮﻝ: ﺣﺪﺛﻨﻲ ﻓﻼﻥ ﻭﻛﻔﻲ ﺑﻴﻦ ﻛﻔﻴﻪ 🌸 ﻋﻦ ﻓﻼﻥ ﻭﻛﻔﻪ ﺑﻴﻦ ﻛﻔﻴﻪ 🌸 ﻋﻦ ﻓﻼﻥ ﻭﻛﻔﻪ ﺑﻴﻦ ﻛﻔﻴﻪ 🌸 ﻭﻫﻜﺬا 🌺
ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﺘﺴﻠﺴﻞ ﺑﺎﻟﻤﺤﻤﺪﻳﻦ 🌸 ﻛﺄﻥ ﻳﻘﻮﻝ: ﺣﺪﺛﻨﻲ ﺷﻴﺨﻲ ﻣﺤﻤﺪ ﺑﻦ ﻓﻼﻥ 🌸 ﻋﻦ ﺷﻴﺨﻪ ﻣﺤﻤﺪ ﺑﻦ ﻓﻼﻥ 🌸 ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻓﻼﻥ 🌸 ﻭﻫﻜﺬا 🌺
ﻭﻟﻜﻦ ﻗﻠﻤﺎ ﺗﺴﻠﻢ اﻟﻤﺴﻠﺴﻼﺕ ﻣﻦ اﻟﻀﻌﻒ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ اﻟﻌﻠﻢ 🌺
ﺗﻌﺮﻳﻒ اﻟﻀﻌﻴﻒ ﻭاﻟﻤﺘﺮﻭﻙ
ﻭﺻﺒﺮﻱ ﻋﻨﻜﻢ ﻳﺸﻬﺪ اﻟﻌﻘﻞ ﺃﻧﻪ ﺿﻌﻴﻒ ﻭﻣﺘﺮﻭﻙ ﻭﺫﻟﻲ ﺃﺟﻤﻞ
ﻭﻛﻢ ﻧﻮﻋﺎ ﻣﻦ اﻷﻧﻮاﻉ اﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻫﺬا اﻟﺒﻴﺖ؟ اﻟﻀﻌﻴﻒ ﻭاﻟﻤﺘﺮﻭﻙ ﻭاﻟﺸﻮاﻫﺪ 🌺
ﺃﻣﺎ اﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ
ﻓﺈﻧﻪ ﺃﻧﻮاﻉ ﻛﺜﻴﺮﺓ 🌸 ﻭﻫﻮ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺭﺗﺒﺔ اﻟﺤﺴﻦ 🌸 ﻭاﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ ﻻ ﻳﻌﻤﻞ ﺑﻪ ﺇﻻ ﺑﺸﺮﻭﻁ ﻋﻨﺪ ﺑﻌﺾ اﻟﻌﻠﻤﺎء:
اﻟﺸﺮﻁ اﻷﻭﻝ: ﺇﺫا ﻟﻢ ﻳﺸﺘﺪ ﺿﻌﻔﻪ 🌺
اﻟﺸﺮﻁ اﻟﺜﺎﻧﻲ: ﺇﺫا ﺩﺧﻞ ﺗﺤﺖ ﺃﺻﻞ ﻣﻌﺮﻭﻑ ﻣﻌﻤﻮﻝ ﺑﻪ ﻓﻲ اﻟﺸﺮﻳﻌﺔ 🌺
اﻟﺸﺮﻁ اﻟﺜﺎﻟﺚ: ﺇﺫا ﻛﺎﻥ ﻓﻲ ﻓﻀﺎﺋﻞ اﻷﻋﻤﺎﻝ 🌺
ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﻫﻞ اﻟﻌﻠﻢ ﺇﻟﻰ ﻋﺪﻡ اﻟﻌﻤﻞ ﺑﺎﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ ﺇﻃﻼﻗﺎ 🌸 ﻭﻗﺎﻝ: ﻓﻲ اﻟﺼﺤﻴﺢ ﻣﺎ ﻳﻐﻨﻲ ﻋﻦ اﻟﻀﻌﻴﻒ 🌺
ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﺟﺪا ﻓﻲ اﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ 🌸 ﻭﻫﻲ ﺃﻧﻪ ﻣﻔﻴﺪ ﻓﻲ ﺣﺎﻻﺕ 🌸 ﻓﺈﺫا ﻛﺜﺮ ﻃﺮﻗﻪ ﻳﺼﻴﺮ ﺣﺪﻳﺜﺎ ﺣﺴﻨﺎ ﻟﻐﻴﺮﻩ 🌸 ﻟﻜﻦ ﻫﺬا ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺃﻻ ﻳﻜﻮﻥ اﻟﻀﻌﻒ ﺑﺴﺒﺐ ﻓﺴﻖ اﻟﺮاﻭﻱ؛ ﻓﺈﺫا ﻛﺎﻥ اﻟﺴﺒﺐ ﻓﻲ اﻟﻀﻌﻒ ﻓﺴﻖ اﻟﺮاﻭﻱ 🌸 ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﺮﺗﻘﻲ 🌸 ﻭﺇﺫا ﻛﺎﻥ اﻟﻀﻌﻒ ﻓﻲ ﺣﻔﻆ اﻟﺮاﻭﻱ ﻭﻟﻴﺲ ﻓﻲ ﻋﺪاﻟﺔ اﻟﺮاﻭﻱ 🌸 ﻓﻴﻤﻜﻦ ﺑﻤﺠﻴﺌﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺃﻥ ﻳﺘﻘﻮﻯ ﻭﻳﺼﻴﺮ ﺣﺴﻨﺎ 🌺
ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴﻦ اﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ ﻭاﻟﻤﻀﻌﻒ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻌﻀﻬﻢ 🌸 ﻓﻘﺎﻝ: اﻟﻀﻌﻴﻒ ﻫﻮ اﻟﻤﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ ﻋﻨﺪ اﻟﻌﻠﻤﺎء 🌺
ﻭاﻟﻤﻀﻌﻒ ﻫﻮ اﻟﺬﻱ ﺿﻌﻔﻪ ﺑﻌﻀﻬﻢ ﻭﻟﻢ ﻳﻀﻌﻔﻪ ﺁﺧﺮﻭﻥ 🌺
الحديث المتروك
ﺃﻣﺎ اﻟﺤﺪﻳﺚ اﻟﻤﺘﺮﻭﻙ ﻓﻬﻮ ﻣﺎ اﻧﻔﺮﺩ ﺑﻪ ﺭاﻭ ﻣﺠﻤﻊ ﻋﻠﻰ ﺿﻌﻔﻪ 🌸 ﻭﻫﻨﺎ ﻗﺪ ﻳﻘﺎﻝ: ﺃﻟﻴﺲ اﻟﻤﺘﺮﻭﻙ ﻣﻦ ﺃﻗﺴﺎﻡ اﻟﻀﻌﻴﻒ؟
A ﻧﻌﻢ 🌺
ﻭﺫﻛﺮﻩ ﻫﻨﺎ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ اﻟﺨﺎﺹ ﺑﻌﺪ اﻟﻌﺎﻡ 🌺
ﺃﻣﺎ اﻟﺸﺎﻫﺪ: ﻓﻬﻮ ﺃﻥ ﻳﺄﺗﻲ ﺣﺪﻳﺚ ﺑﻤﻌﻨﻰ ﺣﺪﻳﺚ ﺁﺧﺮ ﺩﻭﻥ ﻟﻔﻈﻪ 🌸 ﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﻣﻦ ﺟﻬﺔ اﻟﻤﻌﻨﻰ اﻟﺬﻱ ﺫﻛﺮ ﻓﻴﻪ ﻭﻳﻘﻮﻳﻪ 🌺
ﻭاﻟﺸﻮاﻫﺪ ﻗﺪ ﺗﻜﻮﻥ ﻓﻲ اﻷﺣﺎﺩﻳﺚ اﻟﻀﻌﻴﻔﺔ ﻭﻗﺪ ﺗﻜﻮﻥ ﺃﻳﻀﺎ ﻓﻲ اﻷﺣﺎﺩﻳﺚ اﻟﺼﺤﻴﺤﺔ 🌸 ﻓﻤﺜﻼ: اﻟﺸﺎﻓﻌﻲ ﺭﺣﻤﻪ اﻟﻠﻪ ﺭﻭﻯ ﻋﻦ ﻣﺎﻟﻚ ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ﻋﻦ اﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ: (اﻟﺸﻬﺮ ﺗﺴﻊ ﻭﻋﺸﺮﻭﻥ ﻓﻼ ﺗﺼﻮﻣﻮا ﺣﺘﻰ ﺗﺮﻭا اﻟﻬﻼﻝ ﻭﻻ ﺗﻔﻄﺮﻭا ﺣﺘﻰ ﺗﺮﻭﻩ 🌸 ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮا اﻟﻌﺪﺓ ﺛﻼﺛﻴﻦ) 🌺
ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ اﻟﺸﺎﻓﻌﻲ ﺗﻔﺮﺩ ﺑﻪ ﻋﻦ ﻣﺎﻟﻚ 🌸 ﻟﻜﻦ اﻟﺤﺪﻳﺚ ﻫﺬا ﻟﻮ ﺑﺤﺜﻨﺎ ﻋﻦ ﻣﻌﻨﺎﻩ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﻟﻮﺟﺪﻧﺎ ﻟﻪ ﺷﻮاﻫﺪ: ﻣﻨﻬﺎ: ﺣﺪﻳﺚ اﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺭﻭاﻳﺔ ﻣﺤﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺑﻠﻔﻆ: (ﻓﺈﻥ ﻏﻤﻲ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮا ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﻴﻦ) ﻓﻬﺬا ﻣﻌﻨﺎﻩ ﻣﺸﺎﺑﻪ ﻟﻷﻭﻝ ﻓﻴﻜﻮﻥ ﺷﺎﻫﺪا ﻟﻪ 🌸 ﻓﺈﺫا ﺟﺎء ﺣﺪﻳﺚ ﺑﻤﻌﻨﻰ ﺣﺪﻳﺚ ﺁﺧﺮ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺷﺎﻫﺪا ﻟﻪ 🌺
ﺗﻌﺮﻳﻒ اﻟﺤﺪﻳﺚ اﻟﺤﺴﻦ ﻭﺫﻛﺮ ﻛﻴﻔﻴﺎﺕ اﻟﺴﻤﺎﻉ
ﻭﻻ ﺣﺴﻦ ﺇﻻ ﺳﻤﺎﻉ ﺣﺪﻳﺜﻜﻢ ﻣﺸﺎﻓﻬﺔ ﻳﻤﻠﻰ ﻋﻠﻲ ﻓﺄﻧﻘﻞ
ﻓﻤﺎ ﻫﻲ اﻟﻤﺼﻄﻠﺤﺎﺕ اﻟﺤﺪﻳﺜﻴﺔ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ؟ اﻟﺤﺴﻦ ﻭاﻟﻤﺸﺎﻓﻬﺔ ﻭاﻟﺴﻤﺎﻉ ﻭاﻹﻣﻼء 🌺
اﻟﺤﺪﻳﺚ اﻟﺤﺴﻦ: ﻫﻮ ﻣﺎ ﺭﻭاﻩ اﻟﺜﻘﺔ اﻟﻀﺎﺑﻂ ﻟﻜﻦ ﻟﻴﺲ ﺗﺎﻡ اﻟﻀﺒﻂ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺗﺎﻡ اﻟﻀﺒﻂ ﻟﺼﺎﺭ اﻟﺤﺪﻳﺚ ﺻﺤﻴﺤﺎ 🌸 ﻓﻤﺎ ﺭﻭاﻩ ﺛﻘﺔ ﺿﺎﺑﻂ ﻟﻴﺲ ﺑﺘﺎﻡ اﻟﻀﺒﻂ ﻣﺘﺼﻼ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ ﻓﻬﻮ ﺣﺪﻳﺚ ﺣﺴﻦ 🌺
ﻭاﻟﺤﺪﻳﺚ اﻟﺤﺴﻦ ﻗﺪ ﻳﻜﻮﻥ ﺣﺴﻨﺎ ﻟﺬاﺗﻪ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ ﺣﺴﻨﺎ ﻟﻐﻴﺮﻩ؛ ﻭﻫﻮ اﻟﺬﻱ ﻻ ﻳﺨﻠﻮ ﺭﺟﺎﻝ ﺇﺳﻨﺎﺩﻩ ﻣﻦ ﻣﺴﺘﻮﺭ 🌸 ﻟﻜﻨﻪ ﻟﻴﺲ ﻣﻐﻔﻼ ﻛﺜﻴﺮ اﻟﺨﻄﺄ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ 🌸 ﻭﻻ ﻫﻮ ﻣﺘﻬﻤﺎ ﺑﺎﻟﻜﺬﺏ 🌸 ﻓﺈﺫا ﺟﺎء ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺗﻘﻮﻯ ﺑﻪ ﻭﺻﺎﺭ ﺣﺴﻨﺎ ﻟﻐﻴﺮﻩ 🌺
ﻓﺎﻟﺤﺴﻦ ﻟﻐﻴﺮﻩ ﻫﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﺟﺎء ﻣﻊ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﺁﺧﺮ ﺗﻘﻮﻯ ﺑﻪ 🌸 ﻓﺼﺎﺭ ﺣﺪﻳﺜﺎ ﺣﺴﻨﺎ ﻟﻐﻴﺮﻩ 🌸 ﻓﻬﻮ ﺃﺻﻼ ﺿﻌﻴﻒ ﻗﺪ اﺭﺗﻘﻰ 🌺
ﻛﻴﻔﻴﺎﺕ اﻟﺴﻤﺎﻉ
ﺃﻣﺎ ﻣﺴﺄﻟﺔ اﻟﺴﻤﺎﻉ اﻟﺘﻲ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ اﻟﻨﺎﻇﻢ ﺭﺣﻤﻪ اﻟﻠﻪ 🌸 ﻓﺈﻥ ﺳﻤﺎﻉ اﻟﺘﻠﻤﻴﺬ ﻣﻦ اﻟﺸﻴﺦ ﻋﻠﻰ ﻣﺮاﺗﺐ: ﻓﺄﻋﻼﻫﺎ ﺳﻤﻌﺖ ﻭﺣﺪﺛﻨﻲ 🌸 ﺛﻢ ﺃﺧﺒﺮﻧﻲ ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ؛ ﻷﻥ اﻟﺴﻤﺎﻉ ﻣﻦ اﻟﺸﻴﺦ ﺃﻋﻠﻰ ﻣﻦ اﻟﻘﺮاءﺓ ﻋﻠﻰ اﻟﺸﻴﺦ 🌸 ﺛﻢ ﻗﺮﺉ ﻋﻠﻴﻪ ﻭﺃﻧﺎ ﺃﺳﻤﻊ 🌸 ﺛﻢ ﺃﻧﺒﺄﻧﻲ 🌸 ﺛﻢ ﻧﺎﻭﻟﻨﻲ 🌸 ﺛﻢ ﺷﺎﻓﻬﻨﻲ ﺑﺎﻹﺟﺎﺯﺓ 🌸 ﺛﻢ ﻛﺘﺐ ﺇﻟﻲ 🌸 ﺛﻢ ﻋﻦ ﻓﻼﻥ ﺃﻭ ﺃﻥ ﻓﻼﻧﺎ ﻭﻧﺤﻮ ﺫﻟﻚ 🌺
ﻭاﻟﺤﺪﻳﺚ: ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻻ ﺑﺄﻥ ﻳﺘﻠﻔﻆ ﺑﻪ ﻛﻘﻮﻟﻪ: (ﺇﻧﻤﺎ اﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ) ﻭﻓﻌﻼ ﻛﻠﺒﺴﻪ اﻟﻤﻐﻔﺮ ﻭاﻟﺪﺭﻉ ﻭﺣﻔﺮ اﻟﺨﻨﺪﻕ 🌸 ﻭﺗﻘﺮﻳﺮا ﻛﺼﻼﺓ ﺧﺒﻴﺐ ﻋﻨﺪﻣﺎ ﺃﺭاﺩ اﻟﻤﺸﺮﻛﻮﻥ ﻗﺘﻠﻪ 🌸 ﻓﺄﻗﺮ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺒﻴﺒﺎ ﻋﻠﻰ ﺫﻟﻚ 🌺
ﻭﺇﺫا ﻗﺎﻝ اﻟﺮاﻭﻱ: ﻛﻨﺎ ﻧﻔﻌﻞ ﻛﺬا ﻋﻠﻰ ﻋﻬﺪ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﺃﻭ ﻗﻠﻨﺎ ﻛﺬا ﺑﺤﻀﺮﺗﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻗﺮﻫﻢ؛ ﻓﻬﺬا ﺃﻳﻀﺎ ﻳﻜﻮﻥ ﻣﻦ اﻟﺤﺪﻳﺚ ﻟﻜﻦ ﺑﺎﻟﺘﻘﺮﻳﺮ 🌸 ﺃﻭ ﻛﺎﻥ ﺻﻔﺔ ﻛﺄﻭﺻﺎﻓﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻨﻘﻞ اﻟﺮاﻭﻱ: ﺃﻧﻪ ﻛﺎﻥ ﺃﻛﺤﻞ اﻟﻌﻴﻨﻴﻦ 🌸 ﺃﺯﺝ اﻟﺤﺎﺟﺒﻴﻦ 🌸 ﺃﺑﻴﺾ ﻣﺸﺮﺑﺎ ﺑﺤﻤﺮﺓ 🌸 ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ 🌺
ﻭﺃﻣﺎ اﻟﻤﺸﺎﻓﻬﺔ: ﻓﻬﻲ ﺗﻜﻮﻥ ﺑﺎﻹﺟﺎﺯﺓ 🌸 ﻓﺈﻥ اﻟﺸﻴﺦ ﻳﺸﺎﻓﻪ اﻟﻄﺎﻟﺐ ﺑﺈﺟﺎﺯﺗﻪ ﻓﻲ ﺭﻭاﻳﺔ ﻣﺮﻭﻳﺎﺗﻪ ﻭﺃﺣﺎﺩﻳﺜﻪ 🌺
ﻭﺃﻣﺎ اﻹﻣﻼء: ﻓﻬﻮ ﺃﻥ ﻳﻤﻠﻲ اﻟﺸﻴﺦ ﻭﻳﻜﺘﺐ اﻟﺘﻠﻤﻴﺬ؛ ﺳﻮاء ﻛﺎﻥ اﻟﺸﻴﺦ ﻳﻤﻠﻲ ﻣﻦ ﺣﻔﻈﻪ 🌸 ﺃﻭ ﻣﻦ ﺃﺻﻠﻪ؛ ﻭﺃﺻﻠﻪ ﻫﻮ ﻛﺘﺎﺏ اﻟﺸﻴﺦ اﻟﺬﻱ ﻋﻨﺪﻩ 🌸 ﻭﻗﺪ ﺻﺤﺢ اﻟﺒﺨﺎﺭﻱ ﺭﺣﻤﻪ اﻟﻠﻪ ﻓﻲ ﺑﺪاﻳﺔ ﻃﻠﺒﻪ ﻭﻫﻮ ﺗﻠﻤﻴﺬ ﻷﺣﺪ ﺷﻴﻮﺧﻪ ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﻗﺮاءﺓ ﻣﻦ ﺣﻔﻈﻪ 🌸 ﻓﺘﻌﺠﺐ اﻟﺸﻴﺦ ﻭﺗﻮﻗﻒ 🌸 ﺛﻢ ﺩﺧﻞ ﺑﻴﺘﻪ ﻭاﺳﺘﺨﺮﺝ ﺃﺻﻠﻪ ﻓﻨﻈﺮ ﻓﻴﻪ ﻓﺈﺫا ﻫﻮ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺑﻮ ﻋﺒﺪ اﻟﻠﻪ ﻓﺄﺫﻋﻨﻮا ﻟﻪ 🌺
ﻭاﻹﻣﻼء ﺃﺭﻓﻊ ﻣﻦ ﻗﺮاءﺓ اﻟﺘﻠﻤﻴﺬ 🌸 ﺇﺫا ﻛﺎﻥ اﻟﺸﻴﺦ ﻳﻤﻠﻲ ﻣﻦ ﻛﻼﻣﻪ ﻭاﻟﺘﻠﻤﻴﺬ ﻳﻜﺘﺐ ﻓﻬﺬا ﺃﻋﻠﻰ ﻣﻦ ﻛﻮﻥ اﻟﺘﻠﻤﻴﺬ ﻳﻘﺮﺃ ﻣﻦ ﻣﺤﻔﻮﻇﺎﺕ اﻟﺸﻴﺦ 🌸 ﺃﻭ ﻣﻦ ﻛﺘﺎﺏ اﻟﺸﻴﺦ ﻭاﻟﺸﻴﺦ ﻳﺴﻤﻊ؛ ﻷﻥ اﻟﺸﻴﺦ ﻳﻘﺮﺃ ﻭاﻟﺘﻠﻤﻴﺬ ﻳﺴﻤﻊ ﻭﻳﻜﺘﺐ ﻓﻬﺬﻩ ﺃﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ اﻟﻀﺒﻂ ﻭاﻟﺘﺤﺮﺯ 🌺
ﺗﻌﺮﻳﻒ اﻟﻤﻮﻗﻮﻑ
ﻭﺃﻣﺮﻱ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻚ ﻭﻟﻴﺲ ﻟﻲ ﻋﻠﻰ ﺃﺣﺪ ﺇﻻ ﻋﻠﻴﻚ اﻟﻤﻌﻮﻝ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ ﻣﻦ ﺃﻧﻮاﻉ اﻟﻤﺼﻄﻠﺢ؟
ﺟ: اﻟﻤﻮﻗﻮﻑ: ﻭﻫﻮ ﻣﺎ ﻗﺎﻟﻪ اﻟﺼﺤﺎﺑﻲ ﺃﻭ ﻓﻌﻠﻪ؛ ﺳﻮاء ﻛﺎﻥ ﻣﺘﺼﻞ اﻟﺴﻨﺪ ﺇﻟﻴﻪ ﺃﻡ ﻻ 🌸 ﺃﻣﺎ ﺇﺫا ﻛﺎﻥ ﻣﻦ ﻛﻼﻡ اﻟﺘﺎﺑﻌﻲ ﻓﻼ ﻳﺴﻤﻰ ﻣﻮﻗﻮﻓﺎ 🌸 ﻟﻜﻦ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻳﻘﻮﻝ: ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻓﻼﻥ ﻭﻫﻮ اﻟﺘﺎﺑﻌﻲ 🌸 ﻣﻮﻗﻮﻑ ﻋﻠﻰ اﻟﺤﺴﻦ اﻟﺒﺼﺮﻱ 🌸 ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ 🌸 ﻭﺑﻌﺾ اﻟﻔﻘﻬﺎء اﻟﺨﺮاﺳﺎﻧﻴﻴﻦ ﻳﺴﻤﻮﻥ اﻟﻤﻮﻗﻮﻑ ﺑﺎﻷﺛﺮ 🌺
ﺇﺫا 🌺
اﻟﻤﻮﻗﻮﻑ: ﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ اﻟﺼﺤﺎﺑﻲ ﻣﻦ ﻗﻮﻝ اﻟﺼﺤﺎﺑﻲ ﺃﻭ ﻣﻦ ﻓﻌﻞ اﻟﺼﺤﺎﺑﻲ 🌸 ﺳﻮاء ﻛﺎﻥ ﻣﺘﺼﻞ اﻟﺴﻨﺪ 🌸 ﺃﻭ ﻏﻴﺮ ﻣﺘﺼﻞ اﻟﺴﻨﺪ 🌺
ﺗﻌﺮﻳﻒ اﻟﻤﺮﻓﻮﻉ
ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎ ﺇﻟﻴﻚ ﻟﻜﻨﺖ ﻟﻲ ﻋﻠﻰ ﺭﻏﻢ ﻋﺬاﻟﻲ ﺗﺮﻕ ﻭﺗﻌﺪﻝ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻫﻨﺎ؟
ﺟ: اﻟﻤﺮﻓﻮﻉ 🌸 ﻭﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻮﻝ 🌸 ﺃﻭ ﻓﻌﻞ 🌸 ﺃﻭ ﺗﻘﺮﻳﺮ 🌸 ﺃﻭ ﺻﻔﺔ؛ ﺳﻮاء ﻛﺎﻥ ﻫﺬا اﻟﻤﻀﻴﻒ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺤﺎﺑﻴﺎ ﺃﻭ ﻏﻴﺮﻩ 🌸 ﻭﺳﻮاء ﻛﺎﻥ ﻫﺬا اﻹﺳﻨﺎﺩ ﻣﺘﺼﻼ ﺃﻡ ﻻ 🌺
ﻓﺈﺫا ﻗﻴﻞ: ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ 🌸 ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻳﺜﺎ ﻣﺘﺼﻼ 🌸 ﻗﺪ ﻳﻜﻮﻥ ﻣﻨﻘﻄﻌﺎ ﻭﻟﻜﻨﻪ ﻣﺮﻓﻮﻉ 🌸 ﻓﺎﻟﻤﺮﻓﻮﻉ ﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺤﻴﺤﺎ ﺃﻭ ﻏﻴﺮ ﺻﺤﻴﺢ 🌸 ﻣﺘﺼﻼ ﺃﻭ ﻏﻴﺮ ﻣﺘﺼﻞ 🌺
الحديث المنكر
ﺗﻌﺮﻳﻒ اﻟﺤﺪﻳﺚ اﻟﻤﻨﻜﺮ ﻭﺫﻛﺮ ﻣﺮاﺗﺐ اﻟﺘﺪﻟﻴﺲ
ﻭﻋﺬﻝ ﻋﺬﻭﻟﻲ ﻣﻨﻜﺮ ﻻ ﺃﺳﻴﻐﻪ ﻭﺯﻭﺭ ﻭﺗﺪﻟﻴﺲ ﻳﺮﺩ ﻭﻳﻬﻤﻞ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ؟
ﺟ: ﺫﻛﺮ ﺧﻤﺴﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻲ: اﻟﻤﻨﻜﺮ 🌸 اﻟﺘﺪﻟﻴﺲ 🌸 ﻣﻬﻤﻞ 🌸 اﻟﻤﺮﺩﻭﺩ 🌸 اﻟﺰﻭﺭ؛ ﻭﻫﻮ اﻟﻜﺬﺏ 🌺
ﻓﺎﻟﻤﻨﻜﺮ: ﻣﺎ ﻓﺤﺶ ﻏﻠﻂ ﺭاﻭﻳﻪ 🌺
ﻭﻗﻴﻞ: ﻣﺎ اﻧﻔﺮﺩ ﺑﻪ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﻓﻲ اﻟﺜﻘﺔ ﻭاﻹﺗﻘﺎﻥ ﻣﺎ ﻳﺤﺘﻤﻞ ﺗﻔﺮﺩﻩ 🌸 ﻓﺎﻟﻤﻨﻜﺮ: ﻣﺎ ﺗﻔﺮﺩ ﺑﻪ ﻏﻴﺮ اﻟﺜﻘﺔ 🌺
ﻟﻮ ﻋﻨﺪﻧﺎ ﻭاﺣﺪ ﻟﻴﺲ ﺑﺜﻘﺔ ﺗﻔﺮﺩ ﺑﺤﺪﻳﺚ 🌸 ﻟﻢ ﻳﺄﺕ ﺑﻪ ﻏﻴﺮﻩ 🌸 ﻓﺈﻧﻨﺎ ﻧﺴﻤﻲ ﻫﺬا اﻟﺤﺪﻳﺚ ﺣﺪﻳﺜﺎ ﻣﻨﻜﺮا 🌸 ﻓﻤﻦ ﻓﺤﺶ ﻏﻠﻄﻪ 🌸 ﺃﻭ ﻛﺜﺮﺕ ﻏﻔﻠﺘﻪ 🌸 ﺃﻭ ﻇﻬﺮ ﻓﺴﻘﻪ ﻓﺤﺪﻳﺜﻪ ﻣﻨﻜﺮ ﻛﻤﺎ ﻗﺎﻝ اﺑﻦ ﺣﺠﺮ ﺭﺣﻤﻪ اﻟﻠﻪ 🌺
ﺃﻣﺎ ﺇﺫا ﺗﻔﺮﺩ اﻟﺜﻘﺔ ﺑﺤﺪﻳﺚ ﻓﻴﻘﺒﻞ ﺇﻻ ﺇﻥ ﺧﺎﻟﻒ اﻟﺜﻘﺎﺕ ﻓﻴﺮﺩ 🌸 ﻭاﻟﺤﺪﻳﺚ اﻟﺬﻱ ﺧﺎﻟﻒ ﻓﻴﻪ اﻟﺜﻘﺔ ﻣﻦ ﻫﻮ ﺃﻭﺛﻖ ﻣﻨﻪ ﻳﺴﻤﻰ ﺷﺎﺫا 🌸 ﻓﺎﻟﺘﺤﻘﻴﻖ ﻭاﻟﺘﺪﻗﻴﻖ ﺃﻥ اﻟﺸﺎﺫ ﻏﻴﺮ اﻟﻤﻨﻜﺮ: ﻓﺎﻟﻤﻨﻜﺮ: ﻣﺎ ﺗﻔﺮﺩ ﺑﻪ ﻏﻴﺮ اﻟﺜﻘﺔ 🌺
اﻟﺸﺎﺫ: ﻣﺎ ﺧﺎﻟﻒ ﻓﻴﻪ اﻟﺜﻘﺔ ﻣﻦ ﻫﻮ ﺃﻭﺛﻖ ﻣﻨﻪ 🌺
ﺫﻛﺮ ﻣﺮاﺗﺐ اﻟﺘﺪﻟﻴﺲ
اﻟﻤﺪﻟﺲ: ﻭﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ: ﺗﺪﻟﻴﺲ 🌸 ﻭاﻟﺤﺪﻳﺚ اﻟﻤﺪﻟﺲ ﺳﻤﻲ ﺑﺬﻟﻚ ﻟﻜﻮﻥ اﻟﺮاﻭﻱ ﻟﻢ ﻳﺴﻢ ﻣﻦ ﺣﺪﺛﻪ 🌸 ﻓﺄﻭﻫﻢ ﺃﻧﻪ ﺳﻤﻊ ﻣﻤﻦ ﻟﻢ ﻳﺤﺪﺛﻪ ﺑﻪ؛ ﻭﻫﻮ ﺃﻧﻮاﻉ: ﻓﻠﻮ ﺃﻥ اﻟﺮاﻭﻱ ﻭﺻﻒ ﺷﻴﺨﻪ ﺑﺼﻔﺔ 🌸 ﺃﻭ ﺳﻤﺎﻩ ﺑﺎﺳﻢ ﻻ ﻳﻌﺮﻑ ﺑﻪ ﻫﺬا اﻟﺸﻴﺦ 🌸 ﻓﻬﺬا ﺗﺪﻟﻴﺲ اﻟﺸﻴﻮﺥ 🌸 ﻟﻤﺎﺫا ﻳﻔﻌﻞ ﺑﻌﺾ اﻟﺮﻭاﺓ ﻫﺬا؟ ﻟﻤﺎﺫا ﻳﺴﻤﻮﻥ ﺷﻴﻮﺧﻬﻢ ﺑﺄﺳﻤﺎء ﻏﻴﺮ ﻣﻌﺮﻭﻓﺔ ﻭﻏﻴﺮ ﻣﺸﻬﻮﺭﺓ؟ ﺇﻣﺎ ﻟﻘﺼﺪ ﺳﻴﺊ ﻣﻦ اﻟﻤﺒﺎﻫﺎﺓ 🌸 ﻭﺇﻳﻬﺎﻡ ﺗﻜﺜﻴﺮ اﻟﺸﻴﻮﺥ 🌸 ﻓﻤﺮﺓ ﻳﻘﻮﻝ: ﺃﺑﻮ ﻋﺒﺪ اﻟﻠﻪ اﻟﻤﺼﺮﻱ 🌸 ﻭﻣﺮﺓ ﻳﻘﻮﻝ: ﻣﺤﻤﺪ ﻛﺬا 🌸 ﻭﻫﻮ ﻧﻔﺴﻪ ﺷﺨﺺ ﻭاﺣﺪ 🌸 ﺃﻭ ﺃﻥ اﻟﺸﻴﺦ ﺻﻐﻴﺮ اﻟﺴﻦ ﻭﻫﺬا اﻟﺮاﻭﻱ ﻳﺄﻧﻒ ﺃﻥ ﻳﺤﺪﺙ ﻋﻦ ﺷﻴﺦ ﺻﻐﻴﺮ اﻟﺴﻦ 🌸 ﺃﻭ ﻣﻦ ﻫﻮ ﻓﻲ ﻣﺜﻞ ﺳﻨﻪ 🌸 ﺃﻭ ﻣﻦ ﻫﻮ ﺃﺻﻐﺮ ﻣﻨﻪ 🌸 ﻓﻴﺄﺗﻲ ﺑﺎﺳﻢ ﻏﻴﺮ ﻣﺸﻬﻮﺭ ﺃﻭ ﻏﻴﺮ ﻣﻌﺮﻭﻑ ﻟﻬﺬا اﻟﺸﺨﺺ 🌺
ﺃﻭ ﺃﻥ اﻟﺸﻴﺦ ﺿﻌﻴﻒ ﻓﻬﺬا ﻟﻮ ﺫﻛﺮﻩ ﺑﺎﺳﻤﻪ 🌸 ﻣﺜﻼ: ﻟﻮ ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﻋﻄﻴﺔ اﻟﻌﻮﻓﻲ 🌸 ﻟﻘﺎﻟﻮا: ﻗﻒ 🌸 ﻫﺬا ﺣﺪﻳﺜﻚ ﺿﻌﻴﻒ 🌸 ﻋﻄﻴﺔ ﺿﻌﻴﻒ 🌸 ﻟﻜﻦ ﻳﺴﻤﻴﻪ ﺑﺎﺳﻢ ﺁﺧﺮ: ﺃﺑﻮ ﻓﻼﻥ ﻛﺬا 🌸 ﻓﻴﺘﻮﻫﻢ اﻟﺴﺎﻣﻊ ﺃﻥ ﻫﺬا ﺷﺨﺺ ﺁﺧﺮ ﻭﻻ ﻳﺨﻄﺮ ﺑﺒﺎﻟﻪ ﺃﻥ ﻫﺬا ﻫﻮ اﻟﻀﻌﻴﻒ 🌸 ﻓﻘﺪ ﻳﺴﻤﻴﻪ ﺑﺎﺳﻢ ﻏﻴﺮ اﺳﻤﻪ 🌸 ﺃﻭ ﻳﻜﻨﻴﻪ ﺑﻐﻴﺮ ﻛﻨﻴﺘﻪ 🌸 ﺃﻭ ﻳﻨﺴﺒﻪ ﺇﻟﻰ ﻏﻴﺮ ﻧﺴﺒﺘﻪ 🌸 ﺃﻭ ﺇﻟﻰ ﻏﻴﺮ ﻗﺒﻴﻠﺘﻪ 🌸 ﺃﻭ ﻳﺬﻛﺮ ﻟﻪ ﺻﻔﺔ ﻏﻴﺮ ﺻﻔﺘﻪ 🌸 ﻭﻧﺤﻮ ﺫﻟﻚ ﺗﻌﻤﻴﺔ ﻭﺗﺪﻟﻴﺴﺎ 🌺
ﻭﻫﻨﺎﻙ ﺗﺪﻟﻴﺲ اﻹﺳﻨﺎﺩ 🌸 ﻭﻫﻮ ﺃﻥ ﻳﺮﻭﻱ ﺑﻌﺾ اﻟﺮﻭاﺓ ﻋﻤﻦ ﻟﻘﻴﻪ ﻭﺳﻤﻊ ﻣﻨﻪ ﺣﺪﻳﺜﺎ ﻟﻴﺲ ﻣﻦ ﻣﺴﻤﻮﻋﺎﺗﻪ ﻣﻨﻪ 🌸 ﻓﻬﻮ ﻗﺪ ﺳﻤﻊ ﻣﻨﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻌﻴﻨﺔ 🌸 ﻟﻜﻨﻪ ﻳﺮﻭﻱ ﻟﻨﺎ ﻋﻦ اﻟﺸﻴﺦ ﻫﺬا ﺣﺪﻳﺜﺎ ﻟﻢ ﻳﺴﻤﻌﻪ ﻣﻨﻪ 🌸 ﻓﺎﻟﻨﺎﻇﺮ ﻓﻲ اﻟﺴﻨﺪ ﺃﻭﻝ ﻣﺎ ﻳﺘﻮﻫﻢ ﻳﻘﻮﻝ: ﻧﻌﻢ ﻓﻼﻥ ﺳﻤﻊ ﻣﻦ ﻓﻼﻥ 🌸 ﻭﻫﺬا ﻣﻦ ﺷﻴﻮﺧﻪ ﻓﺈﺫﻥ ﻫﺬا ﺳﻤﻌﻪ ﻣﻨﻪ 🌸 ﻣﻊ ﺃﻧﻪ ﻓﻲ اﻟﺤﻘﻴﻘﺔ ﻗﺪ ﺳﻤﻊ ﻣﻨﻪ ﺃﺣﺎﺩﻳﺚ ﻭﻟﻘﻴﻪ 🌸 ﻟﻜﻦ ﻫﺬا اﻟﺤﺪﻳﺚ ﺑﺎﻟﺬاﺕ ﻣﺎ ﺳﻤﻌﻪ ﻣﻨﻪ 🌸 ﺇﻧﻤﺎ ﺳﻤﻌﻪ ﺑﻮاﺳﻄﺔ ﻋﻨﻪ ﻓﻴﺤﺬﻑ اﻟﻮاﺳﻄﺔ ﻭﻳﻘﻮﻝ: ﻋﻦ ﻓﻼﻥ 🌸 ﻣﻮﻫﻤﺎ ﺃﻧﻪ ﺳﻤﻊ ﻣﻨﻪ 🌸 ﻭاﻟﺘﺪﻟﻴﺲ ﻻ ﻳﺠﻮﺯ 🌺
ﻓﻴﺤﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻤﻊ ﻣﻦ ﺿﻌﻴﻒ ﻋﻦ اﻟﺸﻴﺦ ﻓﻼﻥ ﻓﻴﺤﺬﻑ اﻟﻀﻌﻴﻒ ﻭﻳﻘﻮﻝ: ﻋﻦ اﻟﺸﻴﺦ ﻓﻼﻥ؛ ﻭﻫﺬا ﻻ ﺷﻚ ﺃﻧﻪ ﺗﺪﻟﻴﺲ ﺷﻨﻴﻊ ﺟﺪا 🌸 ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺷﻌﺒﺔ: ﻷﻥ ﺃﺯﻧﻲ ﺃﺣﺐ ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺩﻟﺲ؛ ﻷﻧﻪ ﻳﻮﻋﺮ اﻟﻄﺮﻳﻖ ﻋﻠﻰ اﻟﻌﻠﻤﺎء ﻻﻛﺘﺸﺎﻓﻪ 🌸 ﻭﻷﻧﻪ ﻳﻮﻫﻢ ﺃﻥ اﻟﺤﺪﻳﺚ ﺳﻨﺪﻩ ﺻﺤﻴﺢ ﻭﻟﻴﺲ ﻛﺬﻟﻚ 🌸 ﻭﻳﺮﻭﺝ ﻟﻬﺬا اﻟﺤﺪﻳﺚ ﻭﻳﺄﺧﺬ ﺑﻪ ﻣﻦ ﻳﺄﺧﺬ ﻣﻨﺨﺪﻋﺎ ﻭﻧﺤﻮ ﺫﻟﻚ 🌸 ﻓﺎﻟﺘﺪﻟﻴﺲ ﺃﺧﻮ اﻟﻜﺬﺏ 🌺
ﻭﺗﺪﻟﻴﺲ اﻟﺘﺴﻮﻳﺔ -ﻭﻫﻮ ﺷﺮ ﺃﻧﻮاﻉ اﻟﺘﺪﻟﻴﺲ ﻋﻠﻰ اﻹﻃﻼﻕ-: ﺃﻥ ﻳﺮﻭﻱ ﺣﺪﻳﺜﺎ ﻋﻦ ﺷﻴﺨﻪ اﻟﺜﻘﺔ 🌸 ﻭﻫﺬا اﻟﺸﻴﺦ اﻟﺜﻘﺔ ﻳﺮﻭﻳﻪ ﻋﻦ ﺿﻌﻴﻒ ﻋﻦ ﺷﻴﺦ ﺁﺧﺮ ﺛﻘﺔ ﻓﻴﺄﺗﻲ اﻟﻤﺪﻟﺲ ﻓﻴﺴﻘﻂ اﻟﻀﻌﻴﻒ ﺑﻴﻦ اﻟﺜﻘﺘﻴﻦ ﻭﻳﻘﻮﻝ: ﺣﺪﺛﻨﻲ ﻓﻼﻥ -اﻟﺬﻱ ﻫﻮ اﻟﺜﻘﺔ- ﻋﻦ ﻓﻼﻥ اﻟﺜﻘﺔ اﻵﺧﺮ ﻭﺑﻴﻨﻬﻤﺎ ﺿﻌﻴﻒ ﺃﺳﻘﻄﻪ ﻫﺬا اﻟﻤﺪﻟﺲ؛ ﻓﻴﺼﺒﺢ اﻟﺴﻨﺪ ﺃﻣﺎﻡ اﻟﻨﺎﻇﺮ ﺳﻨﺪا ﺟﻴﺪا ﻟﻴﺲ ﻓﻴﻪ ﺑﺄﺱ 🌸 ﻓﺈﺫا ﻛﺎﻥ ﻫﺬاﻥ اﻟﺜﻘﺘﺎﻥ ﻗﺪ ﺗﻼﻗﻴﺎ ﻓﻜﻴﻒ ﺗﻜﺘﺸﻔﻪ؟ ﻳﻘﻮﻝ: ﺣﺪﺛﻨﻲ ﻓﻼﻥ ﻭﻫﻮ ﺛﻘﺔ ﻋﻦ ﻓﻼﻥ ﺛﻘﺔ ﻭﺑﻴﻨﻬﻤﺎ ﺭاﻭ ﺿﻌﻴﻒ ﺃﺳﻘﻄﻪ ﻫﺬا اﻟﻤﺪﻟﺲ؛ ﻭﻫﺬا اﻟﺜﻘﺔ ﻗﺪ ﺳﻤﻊ ﻣﻦ اﻟﺜﻘﺔ اﻵﺧﺮ ﻭﻋﺎﺻﺮﻩ 🌸 ﻓﻤﻦ ﺫا اﻟﺬﻱ ﻳﻜﺘﺸﻔﻪ؟ ﻓﻠﺬﻟﻚ ﻋﺪﻭا ﻫﺬا ﺷﺮ ﺃﻧﻮاﻉ اﻟﺘﺪﻟﻴﺲ ﻟﺼﻌﻮﺑﺔ اﻛﺘﺸﺎﻓﻪ 🌸 ﻟﻜﻦ ﻫﻴﺄ اﻟﻠﻪ ﻟﻷﻣﺔ ﻣﻦ ﻳﻜﺘﺸﻒ ﻫﺬا ﻭﻏﻴﺮﻩ 🌸 ﻭﻳﻜﻮﻥ اﻹﺳﻨﺎﺩ ﻣﺴﺘﻮﻳﺎ ﻓﻲ ﻫﺬﻩ اﻟﺤﺎﻟﺔ ﺃﻣﺎﻣﻚ 🌸 ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻗﺪ ﻟﻘﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺳﻤﻊ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ 🌸 ﻭاﻟﺘﺪﻟﻴﺲ ﻣﺬﻣﻮﻡ ﻭﻣﺮﺩﻭﺩ ﻭﻫﻮ ﺃﺧﻮ اﻟﻜﺬﺏ 🌸 ﻟﻜﻦ ﻗﺪ ﺣﻔﻈﻮا ﻟﻨﺎ ﺃﻣﺜﻠﺔ ﻋﻦ ﻧﺎﺱ ﻟﻢ ﻳﺪﻟﺴﻮا ﺇﻻ ﻋﻦ ﺛﻘﺎﺕ 🌸 ﻳﺴﻘﻂ ﺭاﻭﻳﺎ ﺛﻢ ﻳﻜﺘﺸﻒ اﻟﻌﻠﻤﺎء ﺃﻥ ﻫﺬا ﻛﻠﻤﺎ ﺃﺳﻘﻂ ﺭاﻭﻳﺎ ﻓﺈﻥ اﻟﻤﺴﻘﻂ ﺛﻘﺔ 🌸 ﻭﻻ ﻳﻜﺎﺩ ﻳﻌﺮﻑ ﺑﻬﺬا ﺇﻻ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺭﺣﻤﻪ اﻟﻠﻪ 🌸 ﻓﺈﻧﻪ ﻻ ﻳﺪﻟﺲ ﺇﻻ ﻋﻦ ﺛﻘﺔ 🌸 ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺗﺪﻟﻴﺴﻪ ﻣﺤﻤﻮﻝ 🌺
اﻟﻔﺮﻕ ﺑﻴﻦ اﻟﺘﺪﻟﻴﺲ ﻭاﻹﺭﺳﺎﻝ اﻟﺨﻔﻲ
ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ: ﻣﺎ ﻫﻮ اﻟﻔﺮﻕ ﺑﻴﻦ اﻟﺘﺪﻟﻴﺲ ﻭاﻹﺭﺳﺎﻝ اﻟﺨﻔﻲ؟
ﻷﻥ ﻫﺬﻩ اﻟﻨﻘﻄﺔ ﺗﺸﻜﻞ ﻭﻓﻬﻤﻬﺎ ﻗﺪ ﻳﺼﻌﺐ 🌸 ﻭﻟﻜﻦ ﺃﺑﺎﻥ ﺫﻟﻚ اﻟﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻏﻴﺮﻩ 🌺
ﻓﺎﻟﻤﺮﺳﻞ اﻟﺨﻔﻲ ﺃﻥ ﻳﺮﻭﻱ ﺷﺨﺺ ﻋﻦ ﻣﻌﺎﺻﺮ ﻟﻢ ﻳﻠﻘﻪ 🌸 ﺷﺨﺺ ﻋﺎﺻﺮ اﻟﺮاﻭﻱ ﻭﺟﺪ ﻓﻲ ﻋﺼﺮﻩ ﻟﻜﻦ ﻣﺎ ﻟﻘﻴﻪ 🌺
ﻓﺎﻟﺘﺪﻟﻴﺲ ﻳﺨﺘﺺ ﺑﻤﻦ ﺭﻭﻯ ﻋﻤﻦ ﻋﺮﻑ ﻟﻘﺎﺅﻩ ﺇﻳﺎﻩ 🌸 ﻓﺈﺫا ﻋﺎﺻﺮﻩ ﻭﻟﻜﻦ ﻟﻢ ﻳﻠﻘﻪ ﻓﻴﺴﻤﻰ ﻣﺮﺳﻼ ﺧﻔﻴﺎ 🌺
ﻭﺗﻀﻤﻦ اﻟﺒﻴﺖ ﻛﺬﻟﻚ اﻟﺤﺪﻳﺚ اﻟﻤﺮﺩﻭﺩ 🌸 ﻭاﻟﻤﺮﺩﻭﺩ ﻛﺜﻴﺮ: اﻟﻀﻌﻴﻒ 🌸 ﻭاﻟﻤﺮﺳﻞ 🌸 ﻭاﻟﻤﻮﻗﻮﻑ 🌸 ﻭاﻟﻤﻨﻜﺮ 🌸 ﻭاﻟﻤﻌﻀﻞ 🌸 ﻭاﻟﻤﻌﻠﻖ؛ ﻛﻠﻬﺎ ﺃﺣﺎﺩﻳﺚ ﻋﻨﺪ ﻗﻀﻴﺔ اﻷﺧﺬ ﻭاﻟﺮﺩ ﺗﻜﻮﻥ ﻣﺮﺩﻭﺩﺓ 🌸 ﻓﺈﻧﻬﺎ ﺗﺮﺩ ﻭﻻ ﺗﻘﺒﻞ ﻭﻻ ﻳﻌﻤﻞ ﺑﻬﺎ 🌺
ﺃﻣﺎ ﻗﻮﻟﻪ: اﻟﻤﻬﻤﻞ 🌺
ﻓﻬﺬا ﻣﻦ ﺻﻔﺎﺕ اﻟﺮاﻭﻱ 🌸 ﻛﺄﻥ ﻳﻜﻮﻥ ﺭاﻭ ﻳﺮﻭﻱ ﻋﻦ اﺛﻨﻴﻦ ﻣﺘﻔﻘﻴﻦ اﺳﻤﺎ 🌸 ﻟﻜﻦ اﺧﺘﺺ ﺑﺄﺣﺪﻫﻤﺎ ﺩﻭﻥ اﻵﺧﺮ 🌸 اﻟﺮاﻭﻱ ﻫﺬا اﺧﺘﺺ ﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﻫﺬا اﻟﺸﻴﺦ اﻟﻤﻌﻴﻦ اﻟﺬﻱ اﺳﻤﻪ ﻣﺸﺎﺑﻪ ﻟﺸﻴﺦ ﺁﺧﺮ ﺳﻤﻊ ﻣﻨﻪ اﻟﺮاﻭﻱ ﻟﻜﻦ ﻫﻮ ﻣﺨﺘﺺ ﺑﺄﺣﺪﻫﻤﺎ 🌸 ﻓﻬﺬا اﻟﺬﻱ اﺧﺘﺺ ﺑﻪ اﻟﻤﺸﻬﻮﺭ 🌸 ﻭاﻵﺧﺮ ﻳﻘﺎﻝ ﻋﻨﻪ: ﻣﻬﻤﻞ 🌺
ﺃﻣﺎ ﻗﻮﻟﻪ: اﻟﺰﻭﺭ: ﻭﻫﻮ اﻟﺤﺪﻳﺚ اﻟﻤﻜﺬﻭﺏ اﻟﻤﻮﺿﻮﻉ ﻭﺳﻴﺄﺗﻲ 🌺
ﺗﻌﺮﻳﻒ اﻻﺗﺼﺎﻝ ﻭاﻻﻧﻘﻄﺎﻉ
ﺃﻗﻀﻲ ﺯﻣﺎﻥ ﻓﻴﻚ ﻣﺘﺼﻞ اﻷﺳﻰ ﻭﻣﻨﻘﻄﻌﺎ ﻋﻤﺎ ﺑﻪ ﺃﺗﻮﺻﻞ
ﺳ: ﻓﻤﺎﺫا ﺗﻀﻤﻦ ﻫﺬا ﻣﻦ ﺃﻧﻮاﻉ اﻟﺤﺪﻳﺚ؟
ﺟ: ﺗﻀﻤﻦ اﻟﻤﺘﺼﻞ 🌸 ﻭاﻟﻤﻨﻘﻄﻊ 🌺
اﻟﺤﺪﻳﺚ اﻟﻤﺘﺼﻞ
هو اﻟﺬﻱ اﺗﺼﻞ ﺇﺳﻨﺎﺩﻩ ﻓﻜﺎﻥ ﻛﻞ ﻭاﺣﺪ ﻣﻦ ﺭﻭاﺗﻪ ﺳﻤﻊ ﻣﻤﻦ ﻓﻮﻗﻪ 🌸 ﻓﺈﺫا ﻛﺎﻥ ﻣﺘﺼﻞ اﻟﺴﻨﺪ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺴﻤﻰ ﻣﺮﻓﻮﻋﺎ ﻣﺘﺼﻼ 🌸 ﻭﺇﺫا اﺗﺼﻞ ﺇﺳﻨﺎﺩﻩ ﺇﻟﻰ اﻟﺼﺤﺎﺑﻲ ﻓﻴﺴﻤﻰ ﻣﻮﻗﻮﻓﺎ ﻣﺘﺼﻼ 🌸 ﻭﺇﺫا اﺗﺼﻞ ﺇﺳﻨﺎﺩﻩ ﺇﻟﻰ اﻟﺘﺎﺑﻌﻲ ﻓﻴﺴﻤﻰ ﻣﻘﻄﻮﻋﺎ ﻣﺘﺼﻼ 🌺
ﻭاﻟﻤﻨﻘﻄﻊ ﻏﻴﺮ اﻟﻤﻘﻄﻮﻉ 🌺
الحديث اﻟﻤﻨﻘﻄﻊ:
هو ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺭﻭاﺗﻪ ﻏﻴﺮ اﻟﺼﺤﺎﺑﻲ؛ ﻷﻧﻪ ﻟﻮ ﺳﻘﻂ اﻟﺼﺤﺎﺑﻲ ﻟﻜﺎﻥ ﻣﺮﺳﻼ ﻛﻤﺎ ﻗﻠﻨﺎ 🌸 ﺃﻭ ﺳﻘﻂ اﺛﻨﺎﻥ ﻏﻴﺮ ﻣﺘﻮاﻟﻴﻴﻦ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ اﻻﺛﻨﺎﻥ ﻣﺘﻮاﻟﻴﻴﻦ ﻓﻴﺴﻤﻰ ﻣﻌﻀﻼ 🌺
ﺃﻗﺴﺎﻡ ﺗﺤﻤﻞ اﻟﺤﺪﻳﺚ ﻭﺗﻌﺮﻳﻒ اﻹﺩﺭاﺝ
ﻭﻫﺎ ﺃﻧﺎ ﻓﻲ ﺃﻛﻔﺎﻥ ﻫﺠﺮﻙ ﻣﺪﺭﺝ 🌸 ﺗﻜﻠﻔﻨﻲ ﻣﺎ ﻻ ﺃﻃﻴﻖ ﻓﺄﺣﻤﻞ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ؟
ﺟ: اﻟﻤﺪﺭﺝ 🌸 ﻭﻣﺴﺄﻟﺔ ﻓﻲ اﻟﻤﺼﻄﻠﺢ 🌸 ﻭﻫﻲ اﻟﺘﺤﻤﻞ 🌺
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺪﺭﺝ:
ﻓﻬﻮ ﻣﺎ ﺃﺩﺭﺝ ﻣﻦ ﻛﻼﻡ اﻟﺮﻭاﺓ ﻓﻲ ﺣﺪﻳﺚ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻛﺄﻥ ﻳﺬﻛﺮ اﻟﺼﺤﺎﺑﻲ ﻛﻼﻣﺎ ﺃﺛﻨﺎء اﻟﺤﺪﻳﺚ ﺃﻭ ﺑﻌﺪ اﻟﺤﺪﻳﺚ ﻣﺒﺎﺷﺮﺓ 🌸 ﻓﻴﺘﻮﻫﻢ اﻟﺴﺎﻣﻊ ﺃﻧﻪ ﻣﻦ ﻛﻼﻡ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﺑﻴﻨﻤﺎ ﻫﻮ ﺗﻌﻠﻴﻖ ﺻﺤﺎﺑﻲ ﻋﻠﻰ اﻟﺤﺪﻳﺚ 🌺
ﻭﻗﺪ ﻳﻜﻮﻥ اﻹﺩﺭاﺝ ﻣﺪﺣﺎ ﻟﺼﺎﺣﺐ اﻟﻔﻌﻞ 🌸 ﻗﺪ ﻳﻜﻮﻥ ﺗﻔﺴﻴﺮا ﻛﻤﺎ ﺟﺎء ﻓﻲ ﺣﺪﻳﺚ اﻟﺒﺨﺎﺭﻱ: (ﻭﻛﺎﻥ ﻳﺘﺤﻨﺚ ﻓﻲ ﻏﺎﺭ ﺣﺮاء اﻟﻠﻴﺎﻟﻲ ﺫﻭﺕ اﻟﻌﺪﺩ -ﻭﻫﻮ اﻟﺘﻌﺒﺪ-) ﻓﻜﺎﻥ اﻹﺩﺭاﺝ ﻓﻲ ﺷﺮﺡ ﻟﻔﻈﺔ 🌸 ﻓﻴﺘﻮﻫﻢ ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﺃﻥ اﻟﻜﻞ ﻣﻦ ﻛﻼﻡ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻭاﻟﻮاﻗﻊ ﺧﻼﻑ ﺫﻟﻚ 🌺
ﻓﻜﻴﻒ ﻳﻌﺮﻑ اﻹﺩﺭاﺝ؟ ﻣﺜﻞ ﺣﺪﻳﺚ: (ﺗﺒﻠﻎ اﻟﺤﻠﻴﺔ ﻣﻦ اﻟﻤﺆﻣﻦ ﺣﻴﺚ ﻳﺒﻠﻎ اﻟﻮﺿﻮء 🌸 ﻓﻤﻦ اﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺃﻥ ﻳﻄﻴﻞ ﻏﺮﺗﻪ ﻓﻠﻴﻔﻌﻞ) ﻓﻬﺬﻩ اﻟﺠﻤﻠﺔ اﻷﺧﻴﺮﺓ: (ﻓﻤﻦ اﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺃﻥ ﻳﻄﻴﻞ ﻏﺮﺗﻪ ﻓﻠﻴﻔﻌﻞ) ﻫﻲ ﻣﻦ ﻛﻼﻡ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ 🌺
ﻛﻴﻒ ﻳﻌﺮﻑ ﺃﻥ ﻫﺬا ﺇﺩﺭاﺝ؟ ﺃﻭﻻ: ﺃﻥ ﻳﺮﻭﻳﻪ ﺭاﻭ ﺁﺧﺮ ﻋﻦ اﻟﺼﺤﺎﺑﻲ ﺩﻭﻥ ﺇﺩﺭاﺝ 🌺
ﺛﺎﻧﻴﺎ: ﺃﻥ ﻳﻨﺺ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻛﻼﻣﻪ 🌺
ﺛﺎﻟﺜﺎ: ﺃﻥ ﻳﻨﺺ ﺑﻌﺾ اﻷﺋﻤﺔ اﻟﻤﻄﻠﻌﻴﻦ ﻋﻠﻰ ﺃﻧﻪ ﺇﺩﺭاﺝ 🌺
ﺭاﺑﻌﺎ: اﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻘﻮﻝ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﻩ اﻟﻌﺒﺎﺭﺓ 🌸 ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ اﻟﺰﻫﺮﻱ ﻣﺜﻼ: ﻭﻓﻲ ﺃﻳﺎﻣﻨﺎ ﻛﺬا 🌸 ﺃﻭ ﻳﺬﻛﺮ ﻓﻲ ﻋﻬﺪ ﺧﻠﻴﻔﺔ 🌸 ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ اﻟﺤﺪﻳﺚ 🌸 ﻭﻳﻌﺮﻑ ﺃﻥ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ اﻹﺩﺭاﺝ ﻓﻲ ﺃﻭﻝ اﻟﺤﺪﻳﺚ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻲ ﻭﺳﻂ اﻟﺤﺪﻳﺚ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻲ ﺁﺧﺮ اﻟﺤﺪﻳﺚ ﻭﻫﻮ اﻷﻛﺜﺮ 🌺
ﻭﻫﺬا ﻣﺪﺭﺝ ﻓﻲ اﻟﻤﺘﻦ 🌸 ﻭﻫﻨﺎﻙ ﻣﺪﺭﺝ ﻓﻲ اﻟﺴﻨﺪ ﺃﻳﻀﺎ 🌸 ﻛﺄﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﺨﺺ ﺳﻤﻊ اﻟﺤﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻘﻴﻦ ﻓﻴﺬﻛﺮ ﺃﺣﺪ اﻟﻄﺮﻳﻘﻴﻦ ﻓﻘﻂ ﻭﻳﺬﻛﺮ اﻟﻤﺘﻦ ﺑﺠﻤﻴﻌﻪ ﻋﻠﻰ ﻫﺬا اﻟﺴﻨﺪ اﻟﻤﻌﻴﻦ ﺗﺎﺭﻛﺎ اﻟﺴﻨﺪ اﻵﺧﺮ 🌸 ﻓﺈﺫا ﻛﺎﻥ ﻋﻨﺪ ﺭاﻭ ﻣﺘﻨﺎﻥ ﻣﺨﺘﻠﻔﺎﻥ ﺑﺈﺳﻨﺎﺩﻳﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻓﺮﻭاﻫﻤﺎ ﻣﻘﺘﺼﺮا ﻋﻠﻰ ﺃﺣﺪ اﻹﺳﻨﺎﺩﻳﻦ ﻛﺎﻥ ﻫﺬا ﻧﻮﻋﺎ ﻣﻦ اﻹﺩﺭاﺝ ﻓﻲ اﻟﺴﻨﺪ 🌺
ﻣﺜﻼ ﻓﻲ ﺃﺛﻨﺎء اﻟﺴﻨﺪ ﻳﻌﺮﺽ ﻟﻪ ﻋﺎﺭﺽ ﻓﻴﻘﻮﻝ ﻛﻼﻣﺎ 🌸 ﻓﻴﺮﻭﻳﻪ اﻟﺮاﻭﻱ ﻣﻦ ﺿﻤﻦ اﻟﺴﻨﺪ 🌸 ﻭﻛﺎﻥ ﺑﻌﺾ اﻟﻤﺤﺪﺛﻴﻦ ﻳﺤﺪﺙ ﻓﻘﺎﻝ: ﺣﺪﺛﻨﺎ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ ﻛﺬا ﻓﺪﺧﻞ ﻭاﺣﺪ ﻣﻦ ﻃﻼﺑﻪ ﻣﻦ اﻟﻌﺒﺎﺩ ﻳﻠﻮﺡ ﻋﻠﻰ ﻭﺟﻬﻪ ﻧﻮﺭ اﻟﻌﺒﺎﺩﺓ 🌸 ﻭاﻟﻄﻼﺏ ﻳﻜﺘﺒﻮﻥ ﻋﻦ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺪﺧﻞ ﻫﺬا اﻟﻄﺎﻟﺐ ﻓﻨﻈﺮ ﺇﻟﻴﻪ اﻟﺸﻴﺦ ﻓﻘﺎﻝ: ﻣﻦ ﺻﻠﻰ ﺑﺎﻟﻠﻴﻞ ﺣﺴﻦ ﻭﺟﻬﻪ ﺑﺎﻟﻨﻬﺎﺭ 🌸 ﻓﻜﺘﺒﻮا ﺫﻟﻚ 🌸 ﻭﺑﻌﺾ اﻟﻜﺘﺒﺔ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻏﻔﻠﺔ ﻭﻻ ﻳﻨﺘﺒﻬﻮﻥ 🌸 ﻭﻻ ﻳﻨﻈﺮﻭﻥ ﻟﻠﺸﻴﺦ ﻋﻨﺪﻣﺎ ﻳﺘﻜﻠﻢ 🌸 ﻓﻌﺪﻡ اﻟﻨﻈﺮ ﺇﻟﻰ اﻟﺸﻴﺦ ﻭﻋﺪﻡ اﻻﻧﺘﺒﺎﻩ ﻗﺪ ﻳﺆﺩﻱ ﺇﻟﻰ ﻋﻤﻠﻴﺔ اﻹﺩﺭاﺝ 🌺
اﻟﺘﺤﻤﻞ ﻭاﻷﺩاء ﻭﺷﺮﻭﻃﻬﻤﺎ
ﺃﻣﺎ اﻟﻨﻮﻉ اﻟﺜﺎﻧﻲ اﻟﺬﻱ ﺫﻛﺮﻩ اﻟﻤﺼﻨﻒ ﺭﺣﻤﻪ اﻟﻠﻪ ﻓﻲ اﻟﺒﻴﺖ ﻓﻬﻮ اﻟﺘﺤﻤﻞ؛ ﺗﺤﻤﻞ اﻟﻌﻠﻢ ﺃﻭ ﺗﺤﻤﻞ اﻟﺤﺪﻳﺚ 🌸 ﻭﻓﻴﻪ ﻓﺮﻭﻉ: ﻓﻤﺜﻼ: ﻗﺪ ﻳﺴﻤﻊ اﻟﺼﺤﺎﺑﻲ ﺣﺪﻳﺜﺎ ﻣﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻟﻢ ﻳﺴﻠﻢ ﺑﻌﺪ 🌸 ﺛﻢ ﻳﺴﻠﻢ ﻓﻴﻨﻘﻞ ﺇﻟﻴﻨﺎ ﻣﺎ ﺳﻤﻌﻪ ﺣﺎﻝ ﻛﻔﺮﻩ ﺑﻌﺪ ﺇﺳﻼﻣﻪ 🌸 ﻓﻬﻞ ﻧﻘﺒﻠﻪ ﻣﻦ ﻫﺬا اﻟﺼﺤﺎﺑﻲ ﺃﻭ ﻧﻘﻮﻝ: ﺃﻧﺖ ﺳﻤﻌﺘﻪ ﻓﻲ ﺣﺎﻝ ﻛﻔﺮﻙ ﻭﻻ ﻧﻘﺒﻠﻪ؟ اﻟﺼﺤﻴﺢ ﺃﻧﻨﺎ ﻧﻘﺒﻠﻪ؛ ﻷﻧﻪ ﻗﺪ ﺃﺳﻠﻢ ﻭﻧﻘﻞ اﻟﺤﺪﻳﺚ ﺇﻟﻴﻨﺎ ﻭﻫﻮ ﺻﺤﺎﺑﻲ 🌸 ﻓﻜﻴﻒ ﻧﺮﺩ ﻛﻼﻣﻪ ﻭﻫﻮ ﻻ ﻳﻜﺬﺏ؟ ﻓﻠﻮ ﺗﺤﻤﻞ اﻟﺤﺪﻳﺚ ﻛﺎﻓﺮ ﺛﻢ ﺃﺳﻠﻢ ﻭﺣﺪﺛﻨﺎ ﺑﻪ ﻓﻲ ﺣﺎﻝ ﺇﺳﻼﻣﻪ ﻗﺒﻞ 🌸 ﻷﻥ اﻹﺳﻼﻡ ﺷﺮﻁ ﻟﻷﺩاء ﻻ ﻟﻠﺘﺤﻤﻞ؟ اﻟﺘﺤﻤﻞ ﻫﻮ ﺳﻤﺎﻉ اﻟﻜﻼﻡ 🌸 ﻭاﻷﺩاء ﺃﻥ ﻳﺒﻠﻐﻨﺎ اﻟﻜﻼﻡ 🌸 ﻓﺎﻹﺳﻼﻡ ﺷﺮﻁ ﻟﻷﺩاء ﻻ ﻟﻠﺘﺤﻤﻞ 🌺
ﻣﻦ ﻓﺮﻭﻉ اﻟﻤﺴﺄﻟﺔ ﻛﺬﻟﻚ: ﻟﻮ ﺗﺤﻤﻞ اﻟﺤﺪﻳﺚ ﺻﺒﻲ ﺛﻢ ﺃﺩاﻩ ﺑﻌﺪ اﻟﺒﻠﻮﻍ ﻗﺒﻞ ﻋﻠﻰ اﻷﺻﺢ 🌸 ﻭﻗﺪ ﻗﺒﻠﺖ ﺃﺣﺎﺩﻳﺚ ﺟﻤﺎﻋﺔ ﻣﻦ ﺻﻐﺎﺭ اﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ ﺗﺤﻤﻠﻮا اﻟﺤﺪﻳﺚ ﻓﻲ ﺻﻐﺮﻫﻢ ﻛـ اﻟﺴﺒﻄﻴﻦ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ اﻟﺰﺑﻴﺮ ﻭاﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﻴﺮ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﻏﻴﺮﻫﻢ 🌸 ﻭﻟﻢ ﻳﺰﻝ ﺃﻫﻞ اﻟﺤﺪﻳﺚ ﻳﺤﻀﺮﻭﻥ اﻟﺼﺒﻴﺎﻥ ﻓﻲ اﻟﻤﺠﺎﻟﺲ ﺛﻢ ﻳﺤﺪﺛﻮﻥ ﺑﻤﺎ ﺳﻤﻌﻮا ﺑﻪ ﺑﻌﺪ اﻟﺒﻠﻮﻍ 🌺
ﻓﺈﺫا ﻗﺎﻝ ﻗﺎﺋﻞ: ﻫﻲ ﻳﺼﺢ ﺳﻤﺎﻉ اﻟﺼﺒﻲ؟ ﻓﺎﻟﺤﻖ ﺃﻥ ﺫﻟﻚ ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ اﻷﺷﺨﺎﺹ 🌸 ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺳﻦ ﻣﻌﻴﻦ ﻷﻥ اﻷﻓﻬﺎﻡ ﺗﺨﺘﻠﻒ 🌸 ﻭاﻟﻨﺒﻮﻍ ﻟﻠﺼﺒﻴﺎﻥ ﻳﺨﺘﻠﻒ 🌸 ﻓﺈﺫا ﻛﺎﻥ ﺃﻫﻼ ﻭﺣﺪﺙ ﻗﺒﻞ ﻣﻨﻪ 🌺
ﺃﻗﺴﺎﻡ اﻟﺘﺤﻤﻞ
ﻭاﻟﺘﺤﻤﻞ ﺃﻗﺴﺎﻡ ﻣﻦ ﺣﻴﺚ اﻟﺼﻴﻎ: اﻟﺼﻴﻐﺔ اﻷﻭﻟﻰ: اﻟﺴﻤﺎﻉ ﻣﻦ ﻟﻔﻆ اﻟﺸﻴﺦ 🌺
اﻟﺼﻴﻐﺔ اﻟﺜﺎﻧﻴﺔ: ﻣﻦ ﻛﺘﺎﺑﻪ 🌺
اﻟﺼﻴﻐﺔ اﻟﺜﺎﻟﺜﺔ: ﻣﻦ ﺣﻔﻈﻪ 🌺
اﻟﺼﻴﻐﺔ اﻟﺮاﺑﻌﺔ: ﻗﺮاءﺓ اﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ اﻟﺸﻴﺦ 🌺
اﻟﺼﻴﻐﺔ اﻟﺨﺎﻣﺴﺔ: ﻗﺮاءﺓ ﺭﻓﻴﻘﻪ ﻋﻠﻰ اﻟﺸﻴﺦ ﻭﻫﻮ ﺣﺎﺿﺮ ﻳﺴﻤﻊ 🌺
اﻟﺼﻴﻐﺔ اﻟﺴﺎﺩﺳﺔ: اﻹﺟﺎﺯﺓ ﺑﺄﻧﻮاﻋﻬﺎ ﻣﺜﻞ: ﺃﺟﺰﺗﻚ ﺑﺮﻭاﻳﺔ ﺃﺣﺎﺩﻳﺜﻲ 🌺
اﻟﺼﻴﻐﺔ اﻟﺴﺎﺑﻌﺔ: اﻟﻤﻨﺎﻭﻟﺔ: ﺃﻥ ﻳﻌﻄﻲ اﻟﺸﻴﺦ اﻟﺘﻠﻤﻴﺬ ﺷﻴﺌﺎ ﻣﻦ ﻣﺮﻭﻳﺎﺗﻪ ﺃﻭ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ 🌸 ﻟﻜﻦ ﻻ ﻳﺠﻴﺰﻩ ﻓﻲ ﺭﻭاﻳﺘﻪ ﻋﻨﻪ 🌸 ﺑﻞ ﻳﻨﺎﻭﻟﻪ ﺇﻳﺎﻩ ﻣﻨﺎﻭﻟﺔ 🌺
اﻟﺼﻴﻐﺔ اﻟﺜﺎﻣﻨﺔ: اﻟﻮﺻﻴﺔ ﺑﺎﻟﻜﺘﺎﺑﺔ ﻟﻠﻘﺎﺭﺉ 🌺
اﻟﺼﻴﻐﺔ اﻟﺘﺎﺳﻌﺔ: اﻟﻮﺟﺎﺩﺓ 🌺
ﻳﻘﻮﻝ: ﻭﺟﺪﺕ ﺑﺨﻂ اﻟﺸﻴﺦ ﻓﺈﺫا ﻛﺎﻥ ﺛﻘﺔ ﺧﺒﻴﺮا ﺑﺨﻂ اﻟﺸﻴﺦ ﻳﻘﺒﻞ ﻣﻨﻪ 🌺
ﺗﻌﺮﻳﻒ اﻟﻤﺪﺑﺞ ﻭﺫﻛﺮ ﺭﻭاﻳﺔ اﻷﻗﺮاﻥ ﻭاﻷﻛﺎﺑﺮ ﻋﻦ اﻷﺻﺎﻏﺮ
ﻭﺃﺟﺮﻳﺖ ﺩﻣﻌﻲ ﻓﻮﻕ ﺧﺪﻱ ﻣﺪﺑﺠﺎ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻣﻬﺠﺘﻲ ﺗﺘﺤﻠﻞ
ﻣﺎ ﻫﻮ ﻧﻮﻉ اﻟﺤﺪﻳﺚ اﻟﻤﺘﻌﻠﻖ ﻫﻨﺎ ﺑﺎﻟﻤﺼﻄﻠﺢ؟ اﻟﻤﺪﺑﺞ: ﻫﻮ ﺃﻥ ﻳﺮﻭﻱ ﻗﺮﻳﻨﺎﻥ ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻦ اﻵﺧﺮ 🌸 ﻗﺮﻳﻨﺎﻥ ﺃﻱ: اﺛﻨﺎﻥ ﻓﻲ اﻟﺴﻦ ﻣﺸﺘﺮﻛﺎﻥ ﻓﻲ اﻟﻄﺒﻘﺔ 🌸 ﻳﻄﻠﺒﺎﻥ اﻟﻌﻠﻢ ﻣﻌﺎ 🌸 ﻭﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺮﻭﻱ ﻋﻦ اﻵﺧﺮ 🌸 ﻫﺬا ﻳﺴﻤﻰ ﻣﺪﺑﺠﺎ 🌸 ﻟﻜﻦ ﺭﻭاﻳﺔ اﻷﻗﺮاﻥ ﺃﻋﻢ؛ ﻷﻥ ﺭﻭاﻳﺔ اﻷﻗﺮاﻥ ﺃﻥ ﻳﺮﻭﻱ ﻭاﺣﺪ ﻋﻦ ﻗﺮﻳﻨﻪ ﻟﻜﻦ اﻟﻘﺮﻳﻦ ﻻ ﻳﺮﻭﻱ ﻋﻦ اﻟﻘﺮﻳﻦ اﻵﺧﺮ 🌸 ﺃﻱ: ﻣﻦ ﺟﻬﺔ ﻭاﺣﺪﺓ ﻫﺬﻩ ﺭﻭاﻳﺔ اﻷﻗﺮاﻥ 🌺
ﻓﺮﻭاﻳﺔ اﻷﻋﻤﺶ ﻋﻦ اﻟﺘﻴﻤﻲ ﻭاﻟﺘﻴﻤﻲ ﻋﻦ اﻷﻋﻤﺶ ﻣﺪﺑﺞ 🌸 ﻭﻗﺪ ﻳﺠﺘﻤﻊ ﺟﻤﺎﻋﺔ ﻣﻦ اﻷﻗﺮاﻥ ﻓﻲ ﺳﻠﺴﻠﺔ ﻛﻤﺎ ﺭﻭﻯ ﺃﺣﻤﺪ ﻋﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ ﺯﻫﻴﺮ ﺑﻦ ﺣﺮﺏ ﻋﻦ اﺑﻦ ﻣﻌﻴﻦ ﻋﻦ ﻋﻠﻲ اﻟﻤﺪﻳﻨﻲ ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﻌﺎﺫ ﻗﺎﻝ: (ﻛﺎﻥ ﻧﺴﺎء اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺄﺧﺬﻥ ﻣﻦ ﺷﻌﻮﺭﻫﻦ ﺣﺘﻰ ﻳﻜﻮﻥ ﻛﺎﻟﻮﻓﺮﺓ) ﺃﻱ: اﻟﺸﻌﺮ اﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ اﻟﺮﺃﺱ ﻭﻣﺎ ﺟﺎﻭﺯ ﺷﺤﻤﺔ اﻷﺫﻥ ﻫﻮ اﻟﺠﻤﺔ ﺛﻢ اﻟﻠﻤﺔ 🌺
ﻓﻬﺬا اﻟﺤﺪﻳﺚ ﺭﻭاﻩ ﻟﻨﺎ ﻫﺆﻻء اﻟﺨﻤﺴﺔ ﻭﻛﻠﻬﻢ ﺃﻗﺮاﻥ 🌺
ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ ﺑﻦ ﺣﺮﺏ ﻋﻦ اﺑﻦ ﻣﻌﻴﻦ ﻋﻦ ﻋﻠﻲ ﺑﻦ اﻟﻤﺪﻳﻨﻲ ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﻌﺎﺫ 🌺
ﻭﻣﻦ اﻟﻤﺴﺘﻈﺮﻓﺎﺕ ﻓﻲ ﻫﺬا اﻟﺒﺎﺏ: ﺃﻥ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﺭﻭﻯ ﻋﻦ ﺃﺧﻴﻪ ﻳﺤﻴﻰ ﺑﻦ ﺳﻴﺮﻳﻦ ﻋﻦ ﺃﺧﻴﻪ ﺃﻧﺲ ﺑﻦ ﺳﻴﺮﻳﻦ 🌸 ﺛﻼﺛﺔ ﺇﺧﻮﺓ ﻳﺮﻭﻭﻥ ﻋﻦ ﺑﻌﺾ 🌸 ﻓﻘﺪ ﻭﻗﻊ ﻓﻲ ﻫﺬا اﻟﺴﻨﺪ ﺛﻼﺛﺔ ﻣﻦ اﻟﺘﺎﺑﻌﻴﻦ ﻛﻠﻬﻢ ﺇﺧﻮﺓ 🌺
ﺃﻣﺎ ﺭﻭاﻳﺔ اﻷﻛﺎﺑﺮ ﻋﻦ اﻷﺻﺎﻏﺮ ﻓﻬﻲ ﺃﻥ ﻳﺮﻭﻱ اﻟﺸﻴﺦ ﻋﻦ ﺗﻠﻤﻴﺬﻩ ﺣﺪﻳﺜﺎ ﻟﻴﺲ ﻋﻨﺪ اﻟﺸﻴﺦ؛ ﻭﻫﺬا ﻳﺤﺪﺙ ﻛﺜﻴﺮا ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ اﻟﺘﻠﻤﻴﺬ ﺟﻮاﻻ ﻓﻲ اﻵﻓﺎﻕ 🌸 ﻳﺠﻤﻊ اﻷﺣﺎﺩﻳﺚ ﺛﻢ ﻳﺄﺗﻲ ﺇﻟﻰ اﻟﺸﻴﺦ ﻭﻳﺴﻤﻊ ﻣﻦ اﻟﺸﻴﺦ 🌸 ﺛﻢ ﻳﻘﻮﻝ ﻟﻠﺸﻴﺦ ﺣﺪﻳﺜﺎ ﻟﻴﺲ ﻋﻨﺪ اﻟﺸﻴﺦ 🌸 اﻟﺸﻴﺦ ﻳﺤﺪﺙ ﻋﻦ اﻟﺘﻠﻤﻴﺬ ﺑﻌﺾ اﻷﺣﺎﺩﻳﺚ 🌺
اﻟﻤﺘﻔﻖ ﻭاﻟﻤﻔﺘﺮﻕ
ﻓﻤﺘﻔﻖ ﺟﻔﻨﻲ ﻭﺳﻬﺪﻱ ﻭﻋﺒﺮﺗﻲ ﻭﻣﻔﺘﺮﻕ ﺻﺒﺮﻱ ﻭﻗﻠﺒﻲ اﻟﻤﺒﻠﺒﻞ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ؟ ﺟ: ﻫﺬا ﻧﻮﻉ ﻣﻦ اﻟﻤﺼﻄﻠﺢ ﻳﺴﻤﻰ ﺑﺎﻟﻤﺘﻔﻖ ﻭاﻟﻤﻔﺘﺮﻕ 🌸 ﺃﻟﻒ ﻓﻴﻪ اﻟﺨﻄﻴﺐ اﻟﺒﻐﺪاﺩﻱ ﻣﺼﻨﻔﺎ 🌺
ﻣﺎ اﻟﻤﻘﺼﻮﺩ ﺑﺎﻟﻤﺘﻔﻖ ﻭاﻟﻤﻔﺘﺮﻕ؟ اﻟﻤﻘﺼﻮﺩ ﺑﺎﻟﻤﺘﻔﻖ ﻭاﻟﻤﻔﺘﺮﻕ: ﻣﺎ اﺗﻔﻖ ﻟﻔﻈﻪ ﻭﺧﻄﻪ ﻭاﻓﺘﺮﻗﺖ ﺃﺷﺨﺎﺻﻪ 🌸 ﻧﻔﺲ اﻟﺤﺮﻭﻑ 🌸 ﻧﻔﺲ اﻟﻜﻠﻤﺎﺕ ﻟﻜﻦ اﻷﺷﺨﺎﺹ ﻣﺨﺘﻠﻔﻮﻥ؛ ﻭﻫﺬا ﺃﻗﺴﺎﻡ ﻭﺃﻧﻮاﻉ 🌸 ﻭاﻟﻤﺘﻔﻖ ﻭاﻟﻤﻔﺘﺮﻕ ﻣﺒﺤﺚ ﻣﺘﻌﻠﻖ ﺑﺎﻟﺮﻭاﺓ 🌸 ﺃﻥ ﺗﺘﻔﻖ ﺃﺳﻤﺎﺅﻫﻢ ﻭﺃﺳﻤﺎء ﺁﺑﺎﺋﻬﻢ 🌸 ﻭﻋﻨﺪﻧﺎ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﺮﻭاﺓ ﺃﺳﻤﺎﺅﻫﻢ ﻭاﺣﺪﺓ ﻭﺃﺳﻤﺎء ﺁﺑﺎﺋﻬﻢ ﻭاﺣﺪﺓ 🌸 ﻛـ اﻟﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ؛ ﻓﻬﻨﺎﻙ ﺳﺘﺔ ﺃﺷﺨﺎﺹ ﻣﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﺮﻭاﻳﺔ ﻓﻲ اﻷﺣﺎﺩﻳﺚ 🌸 ﻣﻨﻬﻢ: اﻟﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺮاﻫﻴﺪﻱ اﻷﺯﺩﻱ اﻟﺒﺼﺮﻱ اﻟﻨﺤﻮﻱ ﺻﺎﺣﺐ اﻟﻌﺮﻭﺽ اﻟﻤﺸﻬﻮﺭ 🌸 ﻭﻣﻨﻬﻢ: اﻟﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ اﻟﻤﺰﻧﻲ 🌸 ﻭﻣﻨﻬﻢ: اﻟﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ اﻟﺴﺠﺰﻱ 🌸 ﻭﻣﻨﻬﻢ: اﻟﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ اﻟﻤﻬﻠﺒﻲ 🌸 ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺃﺳﻤﺎء ﻫﺆﻻء اﻟﺮﻭاﺓ ﻭﺃﺳﻤﺎء ﺁﺑﺎﺋﻬﻢ ﻣﺘﻔﻘﺔ 🌸 ﻣﻔﺘﺮﻗﻮﻥ ﺑﺎﻷﺷﺨﺎﺹ 🌺
ﻭﻗﺪ ﺗﺘﻔﻖ ﺃﺳﻤﺎﺅﻫﻢ ﻭﺃﺳﻤﺎء ﺁﺑﺎﺋﻬﻢ ﻭﺃﺟﺪاﺩﻫﻢ؛ ﻭﻫﺬا ﻃﺒﻌﺎ ﺃﻗﻞ ﻣﺜﻞ: ﺃﺣﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﻤﺪاﻥ ﻫﻨﺎﻙ ﺃﺣﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﻤﺪاﻥ اﻟﺒﻐﺪاﺩﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﻤﺪاﻥ اﻟﺒﺼﺮﻱ 🌺
ﻗﺪ ﻳﺘﻔﻘﺎﻥ ﻓﻲ اﻟﻜﻨﻴﺔ ﻭاﻟﻨﺴﺒﺔ ﻣﻌﺎ 🌸 ﻣﺜﻞ: ﻋﺒﺪ اﻟﻤﻠﻚ ﺑﻦ ﺣﺒﻴﺐ 🌸 ﻭﻣﻮﺳﻰ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ اﻟﺤﻤﻴﺪ اﺗﻔﻘﻮا ﻓﻲ اﻟﻜﻨﻴﺔ ﻓﻜﻞ ﻣﻨﻬﻤﺎ ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﻤﺮاﻥ 🌸 ﻭاﺗﻔﻘﺎ ﺃﻳﻀﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻓﻜﻼﻫﻤﺎ ﺑﺼﺮﻱ 🌸 ﻓﺈﺫا ﻗﻠﺖ: ﺃﺑﻮ ﻋﻤﺮاﻥ اﻟﺒﺼﺮﻱ ﻓﻴﺤﺘﻤﻞ ﺃﻧﻪ ﻋﺒﺪ اﻟﻤﻠﻚ ﺑﻦ ﺣﺒﻴﺐ اﻟﺘﺎﺑﻌﻲ اﻟﻤﺸﻬﻮﺭ 🌸 ﻭﻳﺤﺘﻤﻞ ﺃﻧﻪ ﻣﻮﺳﻰ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ اﻟﺤﻤﻴﺪ 🌸 ﻓﻬﻨﺎ ﻻ ﺑﺪ ﻣﻦ اﻟﻨﻈﺮ ﻟﺘﻌﻴﻴﻦ ﻣﻦ ﻫﻮ ﻣﻨﻬﻤﺎ ﻓﻲ اﻟﺴﻨﺪ 🌸 ﻭﻗﺪ ﻳﺘﻔﻖ اﻻﺳﻢ ﻭاﺳﻢ اﻷﺏ ﻭاﻟﻨﺴﺒﺔ 🌸 ﻭﻗﺪ ﻳﺤﺪﺙ ﺃﻥ ﺗﺘﻔﻖ اﻟﻜﻨﻰ ﻭﺃﺳﻤﺎء اﻵﺑﺎء ﻛﺄﺑﻲ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ 🌸 ﻓﺄﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ اﺛﻨﺎﻥ: ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﺑﻦ ﺳﺎﻟﻢ اﻷﺳﺪﻱ اﻟﻜﻮﻓﻲ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ اﻟﺤﻤﺼﻲ 🌸 ﻭﻫﻜﺬا ﻣﻦ ﺃﻧﻮاﻉ اﻻﺗﻔﺎﻗﺎﺕ 🌸 ﻟﻜﻨﻬﻢ ﺃﺷﺨﺎﺹ ﻣﺘﻔﺘﺮﻗﺔ 🌺
اﻟﻤﺆﺗﻠﻒ ﻭاﻟﻤﺨﺘﻠﻒ
ﻭﻣﺆﺗﻠﻒ ﻭﺟﺪﻱ ﻭﺷﺠﻮﻱ ﻭﻟﻮﻋﺘﻲ ﻭﻣﺨﺘﻠﻒ ﺣﻈﻲ ﻭﻣﺎ ﻣﻨﻚ ﺁﻣﻞ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻫﻨﺎ؟ ﺟ: اﻟﻤﺆﺗﻠﻒ ﻭاﻟﻤﺨﺘﻠﻒ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮاﻉ اﻟﺤﺪﻳﺚ 🌸 ﻣﺜﻞ: ﺃﻥ ﺗﺘﻔﻖ اﻷﺳﻤﺎء ﺧﻄﺎ ﻭﺗﺨﺘﻠﻒ ﻧﻄﻘﺎ 🌺
ﻗﺪ ﻳﻜﻮﻥ اﻟﻤﺮﺟﻊ ﻓﻲ اﻻﺧﺘﻼﻑ اﻟﻨﻘﻂ ﻣﺜﻞ: اﻟﺒﺎء ﻭاﻟﻨﻮﻥ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﺸﻜﻞ ﻣﺜﻞ: اﻟﻀﻢ ﻭاﻟﻜﺴﺮ ﻭاﻟﻔﺘﺢ 🌸 ﻓﻤﺜﻼ: ﻗﺪ ﻳﻮﺟﺪ -ﻭﺧﺼﻮﺻﺎ ﻗﺒﻞ اﻟﻨﻘﻂ- ﺗﺸﺎﺑﻪ ﻛﺒﻴﺮ 🌸 ﻓﻤﺜﻼ: ﺳﻼﻡ ﻭﺳﻼﻡ 🌸 ﺣﺰاﻡ ﻭﺣﺮاﻡ 🌸 اﻟﻌﻨﺴﻲ ﻭاﻟﻌﺒﺴﻲ 🌸 ﻋﺜﺎﻡ ﻭﻏﻨﺎﻡ؛ ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﻓﻲ ﺃﺑﻮاﺏ اﻟﻤﺆﺗﻠﻒ ﻭاﻟﻤﺨﺘﻠﻒ 🌸 ﻓﻬﻲ ﻣﻦ ﺟﻬﺔ اﻟﺨﻂ ﻭاﺣﺪﺓ 🌸 ﺧﺼﻮﺻﺎ ﻗﺒﻞ ﻭﺿﻊ اﻟﻨﻘﻂ 🌸 ﻭﻟﻜﻨﻬﺎ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻧﺎﺣﻴﺔ اﻟﻨﻄﻖ 🌺
ﺗﻌﺮﻳﻒ اﻟﻤﺴﻨﺪ ﻭاﻟﻤﻌﻨﻌﻦ ﻭاﻟﻤﻮﺿﻮﻉ
ﺧﺬ اﻟﻮﺟﺪ ﻋﻨﻲ ﻣﺴﻨﺪا ﻭﻣﻌﻨﻌﻨﺎ ﻓﻐﻴﺮﻱ ﺑﻤﻮﺿﻮﻉ اﻟﻬﻮﻯ ﻳﺘﺤﻠﻞ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻫﻨﺎ؟ ﺟ: ﺫﻛﺮ اﻟﻤﺴﻨﺪ 🌸 ﻭاﻟﻤﻌﻨﻌﻦ 🌸 ﻭاﻟﻤﻮﺿﻮﻉ 🌺
ﻓﺎﻟﻤﺴﻨﺪ: ﻫﻮ اﻟﺤﺪﻳﺚ اﻟﻤﺮﻓﻮﻉ اﻟﺬﻱ ﺭﻓﻌﻪ اﻟﺼﺤﺎﺑﻲ ﺑﺴﻨﺪ ﻇﺎﻫﺮﻩ اﻻﺗﺼﺎﻝ 🌸 ﻓﺎﻟﻤﺮﺳﻞ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻨﺪا 🌸 ﻭاﻟﻤﻮﻗﻮﻑ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻨﺪا 🌸 ﻭﻻ اﻟﻤﻌﻀﻞ ﻭﻻ اﻟﻤﻌﻠﻖ 🌺
ﻓﺎﻟﻤﺴﻨﺪ ﻣﺮﻓﻮﻉ اﻟﺼﺤﺎﺑﻲ ﺑﺴﻨﺪ ﻇﺎﻫﺮﻩ اﻻﺗﺼﺎﻝ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻲ اﻟﺒﺎﻃﻦ ﻏﻴﺮ ﻣﺘﺼﻞ 🌸 ﻓﺈﺫا ﻗﻴﻞ ﻣﺜﻼ: ﺃﻟﻒ ﻓﻼﻥ اﻟﻤﺴﻨﺪ 🌸 ﻓﺎﻋﻠﻢ ﺃﻥ اﻷﺣﺎﺩﻳﺚ اﻟﻤﻮﺟﻮﺩﺓ ﻓﻴﻪ ﻣﻦ ﻫﺬا اﻟﺒﺎﺏ 🌸 ﻭﻳﺸﻤﻞ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻋﻠﺔ ﺧﻔﻴﺔ ﺃﻭ اﻧﻘﻄﺎﻉ ﻏﻴﺮ ﻇﺎﻫﺮ ﻭﻣﺎ ﻓﻲ ﺳﻨﺪﻩ ﺭﺟﻞ ﺿﻌﻴﻒ 🌺
ﺃﻣﺎ اﻟﻤﻌﻨﻌﻦ: ﻓﻬﻮ ﻣﺎ ﺭﻭاﻩ اﻟﺮاﻭﻱ ﺑﺎﻟﻌﻨﻌﻨﺔ ﻛﺄﻥ ﻗﺎﻝ: ﻋﻦ ﻓﻼﻥ 🌸 ﻭ (ﺃﻥ) ﻛـ (ﻋﻦ) ﻓﻲ اﻟﺤﻜﻢ 🌺
ﻭﺇﺫا ﻛﺎﻥ اﻟﺮاﻭﻱ ﻣﺪﻟﺴﺎ ﻓﻬﻞ ﺗﻘﺒﻞ ﻋﻨﻌﻨﺘﻪ؟ ﻛﻼ 🌺
ﺛﻢ اﻟﻨﻮﻉ اﻟﺜﺎﻟﺚ: ﻭﻫﻮ اﻟﻤﻮﺿﻮﻉ: ﻓﻬﻮ اﻟﺤﺪﻳﺚ اﻟﻤﻜﺬﻭﺏ اﻟﻤﺨﺘﻠﻖ ﻋﻠﻰ اﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻭﻗﺪ ﻣﺮ ﺑﻠﻔﻆ اﻟﺰﻭﺭ 🌸 ﻭﻻ ﻳﺠﻮﺯ ﺫﻛﺮﻩ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ 🌺
ﻋﻼﻣﺎﺕ اﻟﻮﺿﻊ ﻓﻲ اﻟﺤﺪﻳﺚ
ﻭﻳﻌﺮﻑ اﻟﻮﺿﻊ ﺑﺄﺷﻴﺎء ﻛﺜﻴﺮﺓ ﺫﻛﺮﻫﺎ اﺑﻦ اﻟﻘﻴﻢ ﺭﺣﻤﻪ اﻟﻠﻪ ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ اﻟﻌﻠﻢ: ﻣﻨﻬﺎ: ﺭﻛﺎﻛﺔ اﻟﻠﻔﻆ 🌺
ﻭﻣﻨﻬﺎ: ﺫﻛﺮ اﻷﺟﻮﺭ اﻟﻌﻈﻴﻤﺔ اﻟﻤﺴﺘﻐﺮﺑﺔ 🌺
ﻭﻣﻨﻬﺎ: ﻣﺎ ﻳﻌﺘﺮﻑ ﺑﻪ ﻭاﺿﻌﻪ 🌺
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺭﺣﻤﻪ اﻟﻠﻪ: ﻣﺎ ﺳﺘﺮ اﻟﻠﻪ ﺃﺣﺪا ﺑﻜﺬﺏ ﻓﻲ اﻟﺤﺪﻳﺚ 🌺
ﻭﻗﺎﻝ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻬﺪﻱ: ﻟﻮ ﺃﻥ ﺭﺟﻼ ﻫﻢ ﺃﻥ ﻳﻜﺬﺏ ﻓﻲ اﻟﺤﺪﻳﺚ ﻷﺳﻘﻄﻪ اﻟﻠﻪ 🌺
ﻭﻗﺎﻝ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ اﻟﻤﺒﺎﺭﻙ: ﻟﻮ ﻫﻢ ﺭﺟﻞ ﻓﻲ اﻟﺴﺤﺮ -ﺃﻱ: ﻗﺒﻴﻞ اﻟﻔﺠﺮ- ﺃﻥ ﻳﻜﺬﺏ ﻓﻲ اﻟﺤﺪﻳﺚ ﻷﺻﺒﺢ ﻭاﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ: ﻓﻼﻥ ﻛﺬاﺏ 🌺
ﻭﻗﻴﻞ ﻟﻪ: ﻫﺬﻩ اﻷﺣﺎﺩﻳﺚ اﻟﻤﻮﺿﻮﻋﺔ ﻣﺎﺫا ﻧﻔﻌﻞ ﺑﺎﻷﺣﺎﺩﻳﺚ اﻟﻤﻮﺿﻮﻋﺔ؟ ﻗﺎﻝ: ﺗﻌﻴﺶ ﻟﻬﺎ اﻟﺠﻬﺎﺑﺬﺓ: {ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ اﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ}
[ اﻟﺤﺠﺮ:9]
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ﻭﺑﻤﺎ ﺃﻥ اﻟﺴﻨﺔ ﺷﺮﺡ ﻟﻠﻘﺮﺁﻥ ﻓﺤﻔﻆ اﻟﻘﺮﺁﻥ ﻳﻘﺘﻀﻲ ﺣﻔﻆ اﻟﺴﻨﺔ 🌸 ﻭﻟﺬﻟﻚ ﻫﻴﺄ اﻟﻠﻪ ﻣﻦ ﺃﻓﺬاﺫ اﻷﻣﺔ ﻣﻦ ﻗﺎﻡ ﺑﺎﻟﻮاﺟﺐ 🌸 ﻧﻘﺢ ﻭﺻﺤﺢ ﻭﺑﻴﻦ ﻭﻛﺸﻒ اﻟﻜﺬﺏ ﻭﻫﻜﺬا 🌺
ﻗﺎﻝ اﺑﻦ اﻟﺠﻮﺯﻱ ﺭﺣﻤﻪ اﻟﻠﻪ: ﻛﻞ ﺣﺪﻳﺚ ﻧﺎﻗﺾ اﻷﺻﻮﻝ 🌸 ﻭﺧﺎﻟﻒ اﻟﻤﻨﻘﻮﻝ 🌸 ﻭﺑﺎﻳﻦ اﻟﻤﻌﻘﻮﻝ؛ ﻓﻬﻮ ﻣﺮﺩﻭﺩ 🌺
ﻭﻛﺎﻧﻮا ﻳﻘﻮﻟﻮﻥ: ﻟﻜﻼﻡ اﻟﻨﺒﻮﺓ ﻧﻮﺭ ﻳﺪﺭﻛﻪ ﻛﻞ ﺇﻣﺎﻡ ﻣﺤﺪﺙ 🌺
ﺃﺻﻨﺎﻑ اﻟﻮﺿﺎﻋﻴﻦ
ﺛﻢ ﺇﻥ اﻟﻮاﺿﻌﻴﻦ ﺃﺻﻨﺎﻑ: ﻓﻤﻨﻬﻢ اﻟﺰﻧﺎﺩﻗﺔ اﻟﺬﻳﻦ ﻭﺿﻌﻮا اﻷﺣﺎﺩﻳﺚ ﻹﺿﻼﻝ اﻟﻨﺎﺱ ﻛﻤﺎ ﺭﻭﻯ ﺑﻌﻀﻬﻢ: (ﺇﻥ اﻟﻠﻪ ﻟﻤﺎ ﺃﺭاﺩ ﺃﻥ ﻳﺨﻠﻖ ﻧﻔﺴﻪ ﺃﺟﺮﻯ اﻟﺨﻴﻞ ﻓﻌﺮﻗﺖ ﻓﺨﻠﻖ ﻧﻔﺴﻪ) ﻓﻬﺬا اﻟﻮﺿﺎﻉ ﺯﻧﺪﻳﻖ ﻳﺮﻳﺪ ﺑﻬﺬا اﻟﺤﺪﻳﺚ اﻟﺬﻱ اﺧﺘﻠﻘﻪ اﻟﻌﻴﺐ ﻭاﻟﺬﻡ ﻟﺬاﺕ اﻟﻠﻪ ﻋﺰ ﻭﺟﻞ 🌸 ﻓﻀﺮﺏ ﻋﻨﻘﻪ ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﻭﺑﻴﺎﻥ ﺑﻦ ﺳﻤﻌﺎﻥ اﻵﺧﺮ ﻗﺘﻠﻪ ﺧﺎﻟﺪ اﻟﻘﺴﺮﻱ 🌺
ﻭﺟﺎء ﻋﻦ ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪ ﺃﻧﻪ ﻗﺎﻝ: ﻭﺿﻌﺖ اﻟﺰﻧﺎﺩﻗﺔ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺚ 🌸 ﻭﻣﻨﻬﻢ ﻣﻦ ﻭﺿﻌﻪ اﻧﺘﺼﺎﺭا ﻟﻤﺬﻫﺒﻪ ﻛـ اﻟﺮاﻓﻀﺔ ﻭﻏﻴﺮﻫﻢ 🌸 ﻭﻣﻨﻬﻢ ﻣﻦ ﻭﺿﻌﻪ ﺇﺭﺿﺎء ﻟﻷﻣﺮاء ﻛﻤﺎ ﻓﻌﻞ ﻏﻴﺎﺙ ﺑﻦ ﺇﺑﺮاﻫﻴﻢ ﺭﻭﻯ ﻟﻠﻤﻬﺪﻱ ﺣﺪﻳﺚ: (ﻻ ﺳﺒﻖ ﺇﻻ ﻓﻲ ﻧﺼﻞ 🌸 ﺃﻭ ﺧﻒ 🌸 ﺃﻭ ﺣﺎﻓﺮ) 🌺
ﻫﺬا اﻟﺤﺪﻳﺚ 🌸 ﺛﻢ ﺯاﺩ ﻓﻴﻪ: (ﺃﻭ ﺟﻨﺎﺡ) ﻟﻤﺎ ﺭﺃﻯ اﻟﻤﻬﺪﻱ ﻳﺤﺐ اﻟﻠﻌﺐ ﺑﺎﻟﺤﻤﺎﻡ ﺩﺧﻞ ﻋﻠﻴﻪ ﻭﺃﻋﻄﺎﻩ اﻟﺤﺪﻳﺚ ﻭﻗﺎﻝ ﻟﻪ: ﻗﺎﻝ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: (ﻻ ﺳﺒﻖ ﺇﻻ ﻓﻲ ﻧﺼﻞ -اﻟﺘﻲ ﻫﻲ اﻟﺴﻬﺎﻡ- ﺃﻭ ﺧﻒ -ﻭﻫﻮ ﺳﺒﺎﻕ اﻟﺠﻤﺎﻝ- ﺃﻭ ﺣﺎﻓﺮ -اﻟﺨﻴﻞ) ﻭﻫﺬﻩ اﻟﺘﻲ ﻳﺠﻮﺯ ﻓﻴﻬﺎ اﻟﻤﺴﺎﺑﻘﺎﺕ ﻭﺑﺎﻟﺠﻮاﺋﺰ 🌸 ﻭﻟﻤﺎ ﻛﺎﻥ اﻟﻤﻬﺪﻱ ﻳﻠﻌﺐ ﺑﺎﻟﺤﻤﺎﻡ ﻭﻳﺤﺐ اﻟﻠﻌﺐ ﺑﺎﻟﺤﻤﺎﻡ ﻗﺎﻝ: (ﺃﻭ ﺟﻨﺎﺡ) ﺣﺘﻰ ﻳﺒﻴﺢ ﻟﻪ اﻟﻤﺴﺎﺑﻘﺔ ﻓﻲ اﻟﺤﻤﺎﻡ 🌺
ﺫﻛﺮ ﻣﻌﻨﻰ اﻹﺑﻬﺎﻡ ﻓﻲ اﻟﺤﺪﻳﺚ ﻭﺑﻴﺎﻥ ﻣﻌﻨﻰ اﻻﻋﺘﺒﺎﺭ
ﻭﺫﻱ ﻧﺒﺬ ﻣﻦ ﻣﺒﻬﻢ اﻟﺤﺐ ﻓﺎﻋﺘﺒﺮ ﻭﻏﺎﻣﻀﻪ ﺇﻥ ﺭﻣﺖ ﺷﺮﺣﺎ ﺃﻃﻮﻝ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻓﻲ ﻫﺬا؟ ﺟ: ﺫﻛﺮ اﻟﻤﺒﻬﻢ 🌸 ﻭاﻟﻐﺎﻣﺾ 🌸 ﻭاﻻﻋﺘﺒﺎﺭ 🌺
ﻭاﻟﻤﺒﻬﻢ ﻫﻮ اﻟﺮاﻭﻱ اﻟﺬﻱ ﻻ ﻳﺴﻤﻰ ﻛﻘﻮﻝ اﻟﺮاﻭﻱ: ﺃﺧﺒﺮﻧﻲ ﺭﺟﻞ 🌸 ﺣﺪﺛﻨﻲ ﺷﻴﺦ 🌸 ﺣﺪﺛﻨﻲ ﻓﻼﻥ 🌸 ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﺮ اﺳﻤﻪ؛ ﻓﻬﺬا ﻻ ﻳﻘﺒﻞ ﺣﺘﻰ ﻳﺴﻤﻰ ﻷﻥ ﻣﻦ ﺷﺮﻭﻁ اﻟﻘﺒﻮﻝ اﻟﻌﺪاﻟﺔ 🌸 ﻭﺇﺫا ﻟﻢ ﻧﻌﺮﻑ ﻣﻦ ﻫﻮ اﻟﺸﺨﺺ 🌸 ﻓﻜﻴﻒ ﻧﻌﺮﻑ ﻫﻞ ﻫﻮ ﻋﺪﻝ ﺃﻡ ﻻ؟ ﻭﻟﻮ ﺃﺑﻬﻤﻪ ﺑﻠﻔﻆ اﻟﺘﻌﺪﻳﻞ: ﻛﺄﻥ ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ اﻟﺜﻘﺔ ﻟﻢ ﻳﻘﺒﻞ 🌸 ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺛﻘﺔ ﻋﻨﺪﻩ ﻟﻴﺲ ﺑﺜﻘﺔ ﻋﻨﺪ ﻏﻴﺮﻩ 🌸 ﺇﻻ ﺇﺫا ﻋﺮﻓﻨﺎ ﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ﺃﺧﺒﺮﻧﻲ اﻟﺜﻘﺔ ﺇﻻ ﻭﻫﻮ ﻳﺮﻳﺪ ﺑﻪ ﺷﺨﺼﺎ ﻣﻌﻴﻨﺎ 🌸 ﻣﺜﻼ: اﻟﺸﺎﻓﻌﻲ ﻻ ﻳﻘﻮﻝ: ﺃﺧﺒﺮﻧﻲ اﻟﺜﻘﺔ ﺇﻻ ﺇﺫا ﻛﺎﻥ اﻟﺜﻘﺔ ﻫﺬا ﻫﻮ ﺃﺣﻤﺪ 🌸 ﻭﻳﻌﺮﻑ ﻫﺬا ﺑﺎﻟﺘﺠﺮﺑﺔ ﻭﺑﺎﻟﺨﺒﺮﺓ ﻭﺑﻜﻼﻡ اﻷﺋﻤﺔ ﻓﺈﺫا ﻧﺼﻮا ﻋﻠﻰ ﺫﻟﻚ ﻛﺎﻧﺖ ﻫﺬﻩ ﺣﺎﻟﺔ ﺧﺎﺻﺔ 🌺
ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺑﻬﻢ اﻟﺼﺤﺎﺑﻲ ﻓﻲ ﺃﻱ ﺳﻨﺪ؛ ﻣﺜﻼ اﻟﺘﺎﺑﻌﻲ اﻟﺜﻘﺔ ﻗﺎﻝ: ﺣﺪﺛﻨﻲ ﺭﺟﻞ ﻣﻦ اﻟﺼﺤﺎﺑﺔ 🌸 ﻓﻼ ﻳﻀﺮ ﻭﻻ ﻳﻬﻢ؛ ﻷﻥ اﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻋﺪﻭﻝ 🌺
ﺃﻣﺎ اﻻﻋﺘﺒﺎﺭ ﻓﻬﻮ ﺃﻥ ﻳﻨﻈﺮ ﻫﻞ اﻟﺮاﻭﻱ ﺗﻮﺑﻊ ﻋﻠﻰ ﺭﻭاﻳﺘﻪ ﺃﻡ ﻻ ﻓﺈﺫا ﺭﻭﻯ ﺣﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ -ﻣﺜﻼ- ﺣﺪﻳﺜﺎ ﻟﻢ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ اﺑﻦ ﺳﻴﺮﻳﻦ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻓﻨﻈﺮﻧﺎ ﻫﻞ ﺭﻭاﻩ ﺛﻘﺔ ﺁﺧﺮ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ اﺑﻦ ﺳﻴﺮﻳﻦ ﻏﻴﺮ ﺣﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ 🌸 ﻓﻬﺬﻩ اﻟﻌﻤﻠﻴﺔ (ﻋﻤﻠﻴﺔ اﻟﻨﻈﺮ ﻫﻞ ﺭﻭﻯ ﻋﻦ ﺷﻴﺦ اﻟﺮاﻭﻱ ﺭاﻭ ﺁﺧﺮ) ﻫﻲ ﻋﻤﻠﻴﺔ اﻻﻋﺘﺒﺎﺭ 🌸 ﺛﻢ ﺇﺫا ﻟﻢ ﻧﺠﺪ ﻧﻨﺘﻘﻞ ﻟﻠﺸﻴﺦ اﻟﺬﻱ ﺑﻌﺪﻩ 🌸 ﻫﻞ ﻭﺟﺪ ﺃﺣﺪ ﺭﻭﻯ اﻟﺤﺪﻳﺚ ﻋﻦ اﺑﻦ ﺳﻴﺮﻳﻦ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌸 ﻓﺈﺫا ﻟﻢ ﻧﺠﺪ ﻋﻦ اﺑﻦ ﺳﻴﺮﻳﻦ ﻧﻨﻈﺮ ﻫﻞ ﻫﻨﺎﻙ ﺃﺣﺪ ﺁﺧﺮ ﺭﻭﻯ اﻟﺤﺪﻳﺚ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻏﻴﺮ ﻫﺆﻻء 🌸 ﻓﻬﺬﻩ ﻋﻤﻠﻴﺔ اﻻﻋﺘﺒﺎﺭ 🌺
ﺃﻣﺎ اﻟﻐﺎﻣﺾ: ﻓﻬﻮ اﻷﻟﻔﺎﻅ اﻟﻤﺸﻜﻠﺔ اﻟﺘﻲ ﻳﺨﻔﻰ ﻣﻌﻨﺎﻫﺎ ﻓﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﺡ ﻟﺒﻴﺎﻥ اﻟﻐﺮﻳﺐ ﻭاﻟﻤﺸﻜﻞ 🌸 ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﺻﻨﻒ ﻓﻲ ﻫﺬا اﻟﺒﺎﺏ ﻛﺘﺎﺏ: اﻟﻨﻬﺎﻳﺔ ﻟـ اﺑﻦ اﻷﺛﻴﺮ ﺭﺣﻤﻪ اﻟﻠﻪ 🌺
ﺗﻌﺮﻳﻒ اﻟﻌﺰﻳﺰ ﻭاﻟﻤﺸﻬﻮﺭ
ﻋﺰﻳﺰ ﺑﻜﻢ ﺻﺐ ﺫﻟﻴﻞ ﻟﻌﺰﻛﻢ ﻭﻣﺸﻬﻮﺭ ﺃﻭﺻﺎﻑ اﻟﻤﺤﺐ اﻟﺘﺬﻟﻞ
ﺳ: ﻣﺎﺫا اﻧﻄﻮﻯ ﻋﻠﻴﻪ ﻫﺬا اﻟﺒﻴﺖ؟ ﺟ: اﻟﻌﺰﻳﺰ 🌸 اﻟﻤﺸﻬﻮﺭ 🌺
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺰﻳﺰ: ﻓﻬﻮ ﺃﻻ ﻳﺮﻭﻳﻪ ﺃﻗﻞ ﻣﻦ اﺛﻨﻴﻦ ﻋﻦ اﺛﻨﻴﻦ ﻋﻦ اﺛﻨﻴﻦ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ 🌸 ﻭﺳﻤﻲ ﻋﺰﻳﺰا ﺇﻣﺎ ﻷﻧﻪ ﻋﺰ ﺑﺮﻭاﻳﺔ ﻫﺬا ﻭﻫﺬا ﻓﻘﻮﻱ 🌸 ﺃﻭ ﻷﻧﻪ ﻧﺎﺩﺭ ﺃﻥ ﻳﻜﻮﻥ ﺑﻬﺬﻩ اﻟﻄﺮﻳﻘﺔ ﺃﻱ: ﻻ ﻳﺮﻭﻳﻪ ﺃﻗﻞ ﻣﻦ اﺛﻨﻴﻦ ﻋﻦ اﺛﻨﻴﻦ ﺇﻟﻰ ﻣﻨﺘﻬﺎﻩ 🌸 ﻓﻲ ﻛﻞ ﻃﺒﻘﺔ ﻣﻦ ﻃﺒﻘﺎﺕ اﻟﺴﻨﺪ ﻳﻮﺟﺪ اﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ 🌺
ﺃﻣﺎ اﻟﻤﺸﻬﻮﺭ: ﻓﻬﻮ ﻣﺎ ﺭﻭاﻩ ﺃﻛﺜﺮ ﻣﻦ اﺛﻨﻴﻦ 🌸 ﻭﺳﻤﻲ ﺑﺬﻟﻚ ﻟﻮﺿﻮﺣﻪ 🌺
ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ: ﺇﻧﻪ اﻟﻤﺴﺘﻔﻴﺾ ﻣﻦ ﻓﺎﺽ اﻟﻤﺎء 🌸 ﻭﺳﻤﻲ ﺑﺬﻟﻚ ﻻﻧﺘﺸﺎﺭﻩ 🌺
ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ: ﺇﻥ اﻟﻤﺸﻬﻮﺭ ﻣﺎ ﺯاﺩﺕ ﺭﻭاﺗﻪ ﻋﻦ ﺛﻼﺛﺔ 🌺
ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻲ اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﻬﻮﺭا ﻭﻻ ﻋﺰﻳﺰا 🌸 ﻓﻘﺪ ﻳﻜﻮﻥ اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ ﻏﺮﻳﺒﺎ ﻓﺮﺩا 🌸 ﺧﻼﻓﺎ ﻟﻤﻦ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻛﻞ ﻃﺒﻘﺔ ﻣﻦ ﻃﺒﻘﺎﺕ اﻟﺴﻨﺪ اﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ 🌸 ﻓﺘﺴﻘﻂ ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ ﺟﺪا 🌸 ﻭﻧﺤﻦ ﻋﻨﺪﻧﺎ ﺣﺪﻳﺚ: (ﺇﻧﻤﺎ اﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ) 🌺
ﺭﻭاﻩ ﻋﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺤﺎﺑﻲ ﻭاﺣﺪ ﻓﻘﻂ ﻭﻫﻮ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ 🌸 ﻣﺎ ﻋﺮﻓﻨﺎ اﻟﺤﺪﻳﺚ ﺇﻻ ﻣﻦ ﻃﺮﻳﻖ ﻋﻤﺮ 🌸 ﻭﺭﻭاﻩ ﻋﻦ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﺗﺎﺑﻌﻲ ﻭاﺣﺪ ﻓﻘﻂ؛ ﻭﻫﻮ ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﻗﺎﺹ اﻟﻠﻴﺜﻲ 🌸 ﻭﻣﺎ ﺭﻭاﻩ ﻋﻦ ﻋﻠﻘﻤﺔ ﺇﻻ ﻭاﺣﺪ ﻭﻫﻮ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮاﻫﻴﻢ اﻟﺘﻴﻤﻲ 🌺
ﻭﻟﻢ ﻳﺮﻭﻩ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮاﻫﻴﻢ اﻟﺘﻴﻤﻲ ﺇﻻ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ اﻷﻧﺼﺎﺭﻱ 🌸 ﻭﻣﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ اﻷﻧﺼﺎﺭﻱ اﻧﺘﺸﺮ اﻟﺤﺪﻳﺚ 🌸 ﺣﺘﻰ ﺇﻧﻪ ﻳﻘﺎﻝ: ﺇﻧﻪ ﺳﻤﻌﻪ ﻣﻨﻪ ﻣﺎﺋﺘﻲ ﺷﺨﺺ 🌸 ﻟﻜﻦ اﻟﺤﺪﻳﺚ ﺑﺼﺤﺎﺑﻴﻪ ﻭﻣﻦ ﺑﻌﺪﻩ ﻭﻣﻦ ﺑﻌﺪﻩ ﻭﻣﻦ ﺑﻌﺪﻩ ﻭاﺣﺪ ﻭاﺣﺪ ﻭاﺣﺪ ﻭاﺣﺪ ﻓﻲ ﻃﺒﻘﺎﺕ اﻟﺴﻨﺪ 🌸 ﻭﻣﻊ ﺫﻟﻚ ﻓﺎﻟﺤﺪﻳﺚ ﺻﺤﻴﺢ 🌸 ﻓﺎﻟﺤﺪﻳﺚ اﻟﻐﺮﻳﺐ ﺇﺫا ﻛﺎﻥ ﺭﻭاﺗﻪ ﺛﻘﺎﺕ ﺻﺤﻴﺢ ﻣﻘﺒﻮﻝ 🌺
ﺗﻌﺮﻳﻒ اﻟﻐﺮﻳﺐ
ﻏﺮﻳﺐ ﻳﻘﺎﺳﻲ اﻟﺒﻌﺪ ﻋﻨﻜﻢ ﻭﻣﺎ ﻟﻪ ﻭﺣﻘﻚ ﻋﻦ ﺩاﺭ اﻟﻘﻠﻰ ﻣﺘﺤﻮﻝ
ﻭﺫﻛﺮ ﻓﻲ ﻫﺬا اﻟﺒﻴﺖ اﻟﻐﺮﻳﺐ 🌸 ﻭﻫﻮ ﻣﺎ اﻧﻔﺮﺩ ﺑﺮﻭاﻳﺘﻪ ﺷﺨﺺ ﻭاﺣﺪ ﻓﻲ ﺃﻱ ﻣﻮﺿﻊ ﻭﻗﻊ اﻟﺘﻔﺮﺩ ﺑﻪ ﻣﻦ اﻟﺴﻨﺪ 🌸 ﻓﻬﺬا ﻫﻮ اﻟﻐﺮﻳﺐ 🌺
اﻟﺴﻔﺎﺭﻳﻨﻲ ﺭﺣﻤﻪ اﻟﻠﻪ ﻗﺎﻝ: ﺇﻥ اﻟﻤﺘﺤﻮﻝ ﻫﻨﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺼﺪ ﺑﻬﺎ اﻟﺘﺤﻮﻳﻞ اﻟﺬﻱ ﻓﻲ اﻟﺴﻨﺪ 🌸 اﻟﺘﻲ ﺗﻜﺘﺐ ﺃﺣﻴﺎﻧﺎ (ﺣ) ﺃﻱ: ﺗﺤﻮﻳﻠﺔ 🌸 ﻭﺗﻌﻨﻲ: اﻧﺘﻘﺎﻝ اﻟﺮاﻭﻱ ﻣﻦ ﺳﻨﺪ ﺇﻟﻰ ﺳﻨﺪ ﺁﺧﺮ 🌸 ﻳﻠﺘﻘﻲ ﺑﻌﺪ ﺫﻟﻚ ﻣﻊ ﻫﺬا اﻟﺴﻨﺪ ﻭﻗﺪ ﻻ ﻳﻠﺘﻘﻲ ﻭﻳﻜﻮﻥ اﻹﺳﻨﺎﺩاﻥ ﻣﻨﻔﺼﻠﻴﻦ 🌺
ﻳﻘﻮﻝ: ﺇﻧﻨﻲ ﻟﻢ ﺃﺭ ﻓﻴﻤﻦ ﺷﺮﺡ ﻣﻦ ﻗﺒﻞ اﻟﻘﺼﻴﺪﺓ ﺫﻛﺮ ﻫﺬا 🌸 ﻟﻜﻦ ﻳﺤﺘﻤﻞ ﺃﻧﻪ ﺃﺭاﺩ اﻹﺷﺎﺭﺓ ﺇﻟﻰ اﻟﺘﺤﻮﻳﻞ اﻟﺬﻱ ﻓﻲ اﻟﺴﻨﺪ 🌺
ﺗﻌﺮﻳﻒ اﻟﻤﻘﻄﻮﻉ
ﻓﺮﻓﻘﺎ ﺑﻤﻘﻄﻮﻉ اﻟﻮﺳﺎﺋﻞ ﻣﺎ ﻟﻪ ﺇﻟﻴﻚ ﺳﺒﻴﻞ ﻻ ﻭﻻ ﻋﻨﻚ ﻣﻌﺪﻝ
ﺳ: ﻣﺎﺫا ﺃﻭﺭﺩ ﻫﻨﺎ؟ ﺟ: اﻟﻤﻘﻄﻮﻉ 🌸 ﻭﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻰ اﻟﺘﺎﺑﻌﻲ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ 🌸 ﻭﺟﻤﻌﻪ ﻣﻘﺎﻃﻴﻊ 🌸 ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻰ اﻟﺘﺎﺑﻌﻲ ﻭﺣﺘﻰ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺃﺗﺒﺎﻉ اﻟﺘﺎﺑﻌﻴﻦ ﻳﺴﻤﻰ ﻣﻘﻄﻮﻋﺎ؛ ﻭﻫﺬا ﻏﻴﺮ اﻟﻤﻨﻘﻄﻊ ﺑﻄﺒﻴﻌﺔ اﻟﺤﺎﻝ 🌺
اﻟﻌﺎﻟﻲ ﻭاﻟﻨﺎﺯﻝ ﻣﻦ اﻷﺳﺎﻧﻴﺪ
ﻓﻼ ﺯﻟﺖ ﻓﻲ ﻋﺰ ﻣﻨﻴﻊ ﻭﺭﻓﻌﺔ ﻭﻻ ﺯﻟﺖ ﺗﻌﻠﻮ ﺑﺎﻟﺘﺠﻨﻲ ﻓﺄﻧﺰﻝ
ﺳ: ﻣﺎﺫا ﺫﻛﺮ ﻫﻨﺎ؟ ﺟ: اﻟﻌﺎﻟﻲ ﻭاﻟﻨﺎﺯﻝ ﻣﻦ ﻓﻨﻮﻥ اﻟﻤﺼﻄﻠﺢ 🌸 ﻭاﻟﺴﻨﺪ اﻟﻌﺎﻟﻲ ﻻ ﺷﻚ ﺃﻧﻪ ﻧﻌﻤﺔ ﺇﺫا ﻛﺎﻥ ﺻﺤﻴﺤﺎ 🌸 ﻭاﻟﺴﻨﺪ اﻟﻌﺎﻟﻲ ﻣﺎ ﻗﻠﺖ ﻓﻴﻪ اﻟﻮﺳﺎﺋﻂ 🌸 ﻭﺇﺫا ﻛﺎﻥ ﺑﻴﻦ ﺻﺎﺣﺐ اﻟﻜﺘﺎﺏ ﻭاﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺛﻼﺛﺔ ﻛﺎﻥ ﺫﻟﻚ ﺃﺷﺮﻑ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺃﺭﺑﻌﺔ 🌸 ﻭﺃﺷﺮﻑ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺧﻤﺴﺔ ﻭﻫﻜﺬا 🌸 ﻭﻛﻠﻤﺎ ﻗﻞ اﻟﺮﺟﺎﻝ ﻓﻲ اﻟﺴﻨﺪ ﺗﻘﻞ ﻣﺌﻮﻧﺔ اﻟﺒﺤﺚ ﻓﻴﻪ ﻭﻓﻲ ﺿﻌﻔﻪ 🌸 ﻭاﺣﺘﻤﺎﻻﺕ اﻟﺨﻄﺄ ﻓﻴﻪ 🌸 ﻓﻬﺬا اﻟﻌﺎﻟﻲ ﻭاﻟﻨﺎﺯﻝ 🌺
ﻓﺎﻹﺳﻨﺎﺩ اﻟﻌﺎﻟﻲ ﻳﻌﺘﺒﺮ ﻣﺤﻤﻮﺩا ﺇﺫا ﻛﺎﻥ ﻧﻈﻴﻔﺎ ﻣﻦ اﻟﻤﺠﺮﻭﺣﻴﻦ 🌸 ﻭﻗﺪ ﺃﺣﺴﻦ اﺑﻦ ﻧﺎﺻﺮ اﻟﺪﻳﻦ اﻟﺪﻣﺸﻘﻲ ﺭﺣﻤﻪ اﻟﻠﻪ ﻟﻤﺎ ﻗﺎﻝ:
ﺇﺫا ﺃﺣﺒﺒﺖ ﺗﺨﺮﻳﺞ اﻟﻌﻮاﻟﻲ ﻋﻠﻰ اﻟﺮاﻭﻳﻦ ﺣﻘﻖ ﻣﺎ ﺃﻗﻮﻝ
ﻧﺰﻭﻝ ﻋﻦ ﺛﻘﺎﺗﻬﻢ ﻋﻠﻮ ﻋﻠﻮ ﻣﻦ ﺿﻌﺎﻓﻬﻢ ﻧﺰﻭﻝ
ﻓﺈﺫا ﺫﻫﺒﺖ ﺗﺮﻭﻱ اﻹﺳﻨﺎﺩ اﻟﻌﺎﻟﻲ ﻋﻦ ﻃﺮﻳﻖ ﺿﻌﻔﺎء ﻓﻔﻲ اﻟﺤﻘﻴﻘﺔ ﺃﻧﺖ ﻣﺎ ﻋﻠﻮﺕ 🌸 ﻭﺇﻧﻤﺎ ﻧﺰﻟﺖ 🌺
ﻭاﻟﻤﻘﺼﻮﺩ ﺑﺎﻟﻌﻠﻮ: اﻟﻌﻠﻮ ﺇﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ اﻟﺴﻨﺪ؛ ﻓﺎﻟﺮاﻭﻱ ﻣﺜﻼ ﻳﺬﻫﺐ ﺇﻟﻰ ﺷﻴﺦ ﺷﻴﺨﻪ ﻭﻳﺴﻤﻊ ﻣﻨﻪ ﻟﻜﻲ ﻳﻌﻠﻮ ﺇﺳﻨﺎﺩﻩ 🌸 ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﻌﻠﻮ ﺇﻟﻰ ﺇﻣﺎﻡ ﻣﺸﻬﻮﺭ 🌸 ﺃﻭ ﺇﻟﻰ ﻛﺘﺎﺏ ﻣﻦ اﻟﻜﺘﺐ اﻟﺴﺘﺔ 🌸 ﻭﻻ ﺷﻚ ﺃﻥ ﺃﻓﻀﻠﻬﺎ ﻓﻲ اﻟﻌﻠﻮ اﻟﻌﻠﻮ ﻟﻠﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ 🌺
اﻟﻤﻘﺼﻮﺩ ﺑﻘﺼﻴﺪﺓ اﺑﻦ ﻓﺮﺡ
ﺃﻭﺭﻱ ﺑﺴﻌﺪﻯ ﻭاﻟﺮﺑﺎﺏ ﻭﺯﻳﻨﺐ ﻭﺃﻧﺖ اﻟﺬﻱ ﺗﻌﻨﻰ ﻭﺃﻧﺖ اﻟﻤﺆﻣﻞ
ﻳﻘﻮﻝ اﻟﻨﺎﻇﻢ: ﺇﻧﻨﻲ اﺳﺘﺨﺪﻣﺖ اﻟﺘﻮﺭﻳﺔ ﻭﺃﺗﻴﺖ ﺑﺄﺑﻴﺎﺕ ﻇﺎﻫﺮﻫﺎ اﻟﻐﺰﻝ 🌸 ﺃﻭ ﺫﻛﺮ اﻟﺤﺐ ﻭﻧﺤﻮ ﺫﻟﻚ 🌸 ﻭﻣﺎ ﻳﺬﻛﺮ ﻓﻲ ﺃﺷﻌﺎﺭ اﻟﻐﺰﻝ ﻣﻦ ﺳﻌﺪﻯ ﻭاﻟﺮﺑﺎﺏ ﻭﺯﻳﻨﺐ ﻭﻟﻴﻠﻰ ﻭﻟﺒﻨﻰ ﻭﻋﺰﺓ ﻭﺑﺜﻴﻨﺔ ﻭﻧﺤﻮ ﺫﻟﻚ 🌸 ﻭﻟﻜﻨﻨﻲ ﺃﻗﺼﺪ ﺷﻴﺌﺎ ﺁﺧﺮ 🌸 ﻗﺎﻝ:
ﻓﺨﺬ ﺃﻭﻻ ﻣﻦ ﺁﺧﺮ ﺛﻢ ﺃﻭﻻ ﻣﻦ اﻟﻨﺼﻒ ﻣﻨﻪ ﻓﻬﻮ ﻓﻴﻪ ﻣﻜﻤﻞ
ﻫﺬا ﻟﻐﺰ ﺣﻠﻪ ﻓﻲ اﻟﺒﻴﺖ اﻟﺬﻱ ﺑﻌﺪﻩ:
ﺃﺑﺮ ﺇﺫا ﺃﻗﺴﻤﺖ ﺃﻧﻲ ﺑﺤﺒﻪ ﺃﻫﻴﻢ ﻭﻗﻠﺒﻲ ﺑﺎﻟﺼﺒﺎﺑﺔ ﻣﺸﻌﻞ
ﻓﻤﺎ ﻫﻮ ﺣﻞ اﻟﻠﻐﺰ؟ ﻓﻬﻮ ﻳﻠﻐﺰ ﺇﻟﻰ ﻛﻠﻤﺔ ﻭاﺣﺪﺓ؛ ﻭاﻟﻜﻠﻤﺔ ﻫﺬﻩ ﻋﻠﻢ ﻋﻠﻰ ﺷﺨﺺ 🌺
ﻷﻧﻪ ﻓﻲ اﻟﺒﻴﺖ اﻷﺧﻴﺮ ﻗﺎﻝ:
ﺃﺑﺮ ﺇﺫا ﺃﻗﺴﻤﺖ ﺃﻧﻲ ﺑﺤﺒﻪ ﺃﻫﻴﻢ ﻭﻗﻠﺒﻲ ﺑﺎﻟﺼﺒﺎﺑﺔ ﻣﺸﻌﻞ
ﻭﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﻗﺒﻠﻬﺎ:
ﻓﺨﺬ ﺃﻭﻻ ﻣﻦ ﺁﺧﺮ
ﺃﻱ: ﺧﺬ ﺃﻭﻝ ﻛﻠﻤﺔ ﻣﻦ ﺁﺧﺮ ﺑﻴﺖ 🌸 ﻭﻣﺎ ﻫﻲ ﺃﻭﻝ ﻛﻠﻤﺔ ﻣﻦ ﺁﺧﺮ ﺑﻴﺖ: (ﺃﺑﺮ)
ﺛﻢ ﺃﻭﻻ ﻣﻦ اﻟﻨﺼﻒ
اﻟﺘﻲ ﻫﻲ ﻛﻠﻤﺔ (ﺃﻫﻴﻢ) 🌺
ﻣﻨﻪ ﻓﻬﻮ ﻓﻴﻪ ﻣﻜﻤﻞ
ﻓﻬﺬﻩ اﻟﻜﻠﻤﺔ ﻫﻲ (ﺇﺑﺮاﻫﻴﻢ) 🌺
ﻭﺑﻬﺬا ﻧﻜﻮﻥ ﻗﺪ اﻧﺘﻬﻴﻨﺎ ﻣﻦ اﻟﻤﺮﻭﺭ ﻋﻠﻰ ﻣﻨﻈﻮﻣﺔ اﺑﻦ ﻓﺮﺡ اﻹﺷﺒﻴﻠﻲ ﺑﺸﺮﺡ اﻟﻌﻼﻣﺔ اﻟﺴﻔﺎﺭﻳﻨﻲ ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ 🌺
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