‫اﻟﺘﺄﺻﻴﻞ ﻟﻤﻔﻬﻮم‬

‫اﻟﺒﺪﻋﺔ‬
‫وأﺛﺮﻩ ﻓﻲ ﺗﻮﺣﻴﺪ اﻷﻣﺔ‬

‫ﺩ‪ .‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺣﻮﻯ‬

‫ﺟﺎﻣﻌﺔ ﻣﺆﺗﺔ ‪ /‬ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻗﺴﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬
 ‫ﻣﻠﺨﺺ‬
‫ﻑ ﻭﺗﻨﺎﺯﻉ ﻭﺗﻔﺮﻕ ﻭﲤﺰﻕ ﻭﺍﺿﻄﺮﺍﺏ‬
 ‫ﻟﻌﻞ ﻣﻦ ﺃﺧﻄﺮ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﺧﺘﻼ‬
‫ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻋﺼﺮﻧﺎ؛ ﻣﺼﻄﻠﺢ‬،‫ﻭﺃﺣﻜﺎ ﹴﻡ ﻣﺘﺴﺮﻋﺔ ﻣﺘﻨﺎﻗﻀﺔ ﰲ ﺣﻖ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻋﱪ ﺗﺎﺭﳜﻨﺎ ﺍﻹﺳﻼﻣﻲ‬
.‫ﺍﻟﺒﺪﻋﺔ‬
‫ ﺇﻻ ﺃﻧﻪ ﻣﺎ ﺯﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﻣﻀﻴﻖ ﻭﻣﻮﺳﻊ ﰲ ﻫﺬﺍ‬،‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻼﻡ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‬
.‫ ﺣﱴ ﺻﺎﺭ ﺃﻛﺜﺮ ﺍﳋﻼﻑ ﺍﳌﻌﺎﺻﺮ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻳﺮﺟﻊ ﺇﱃ ﻋﺪﻡ ﲢﺮﻳﺮ ﺣﻘﻴﻘﺔ ﺍﻟﺒﺪﻋﺔ‬،‫ﺍﳌﺼﻄﻠﺢ‬
‫ ﻟﺬﻟﻚ ﺣﺎﻭﻟﺖ ﲨﻊ ﻛﻞ ﺍﻟﻨﺼﻮﺹ‬،‫ﻭﲢﺮﻳﺮ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻻ ﺑﺪ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ ﻭﻧﺼﻮﺻﻪ‬
.‫ ﻭﺍﺳﺘﻨﺒﻄﺖ ﻣﻨﻬﺎ ﻗﻮﺍﻋﺪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺒﺪﻋﺔ‬،‫ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﱪ ﻣﻮﺟﻬﹰﺎ ﰲ ﻓﻬﻢ ﻫﺬﺍ ﺍﳌﺼﻠﺢ‬
.‫ ﻫﻲ ﻛﻞ ﺟﺪﻳﺪ ﻣﺴﺘﺤﺪﺙ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‬:‫ﻭﻗﺪ ﺗﻮﺻﻠﺖ ﺇﱃ ﺃﻥ ﺍﻟﺒﺪﻋﺔ‬
‫ ﺧﻼﻓﹰﺎ ﳌﺎ ﻳﺜﲑﻩ ﺑﻌﺾ‬،‫ﻭﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﻭﺟﺪﺕ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﳏﻘﻘﻴﻬﺎ‬
،‫ ﻛﺎﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﺍﻟﱵ ﳍﺎ ﻭﺟﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‬،‫ ﻓﻴﺪﺧﻠﻮﻥ ﰲ ﺍﻟﺒﺪﻋﺔ ﺃﺣﻜﺎﻣﹰﺎ ﻟﻴﺴﺖ ﻣﻨﻬﺎ‬،‫ﺍﳌﻌﺎﺻﺮﻳﻦ‬
.‫ﺪﻝ ﻋﻠﻴﻬﺎ ﺑﺄﺻﻞ ﻋﺎﻡ ﺃﻭ ﺩﻟﻴﻞ ﻇﲏ‬ ‫ﺘ‬‫ﻳﺴ‬ ‫ﻛﺎﳌﺴﺎﺋﻞ ﺍﻟﱵ‬

Summary

Perhaps  heresy  has  been  one  of  the  most  dangerous  terms  and  concepts  which 
led  to  dispute,  disagreement,  laceration,  disturbance,  and  conflicting  hasty  judgments 
against people of the nation throughout our Islamic history, especially in our modern 
age.

Despite a lot of talk in it on the part of the scholars, we still find those who confine 
or broaden it. Consequently, most of the recent dispute in aspects of worshiping can 
be  attributed  to  not  verifying   the  essence  of  heresy.  In  order  to  verify  it  ,  we  must 
refer to evidence of law of Islam and its scripts. Hence, I attempted to collect all scripts 
which  contribute  to  comprehending  it  thoroughly,  which  in  turn  I  inferred  rules  in 
dealing with it.

I  have  come  to  the  conclusion  that  heresy  is  everything  new  with  no  basis  in 
doctrines or worshiping. My findings are in conformity with the majority of scholars of 
the  nation  and  its  researchers,  in  contrast  to  what  contemporaries  raise.  They 
incorporate into heresy irrelevant judgments such as controversial issues which have 
one aspect of judgment.
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‬

‫ﻭﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﻣﻦ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﻳﻬﺘﻤﻮﺍ ‪‬ﺎ؛ ﺍﳌﺼﻄﻠﺤﺎﺕ‬
‫ﻭﺍﳌﻔﺎﻫﻴﻢ ﰲ ﺃﻱ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻟﻄﺎﳌﺎ ﻛﺎﻥ ﻋﺪﻡ ﲢﺮﻳﺮ ﺗﻠﻚ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺳﺒﺒﹰﺎ ﺭﺋﻴﺴﹰﺎ ﰲ‬
‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﺎﺯﻉ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺩﻗﺔ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﺃﻭ ﺍﺿﻄﺮﺍﺏ ﺍﻷﺣﻜﺎﻡ ﻭﻋﺪﻡ ﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﲡﺪ ﻣﻦ ﻳﺬﻫﺐ ﺇﱃ ﺍﳌﻌﺎﳉﺔ ﻷﻣﺮ ﻣﺎ؛ ﻣﺴﺘﻨﺘﺠﹰﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻨﺘﺎﺋﺞ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﺑﺎﻧﻴﹰﺎ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﻋﻠﻰ ﺗﺼﻮﺭ ﻏﲑ ﺳﺪﻳﺪ ﺃﻭ ﻏﲑ ﺩﻗﻴﻖ ﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ‪.‬‬
‫ﻑ ﻭﺗﻨﺎﺯﻉ ﻭﺗﻔﺮﻕ ﻭﲤﺰﻕ ﻭﺍﺿﻄﺮﺍﺏ‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺃﺧﻄﺮ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﺧﺘﻼ ‪‬‬
‫ﻭﺃﺣﻜﺎ ﹴﻡ ﻣﺘﺴﺮﻋﺔ ﻣﺘﻨﺎﻗﻀﺔ ﰲ ﺣﻖ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻋﱪ ﺗﺎﺭﳜﻨﺎ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻣﺼﻄﻠﺢ ﺍﻟﺒﺪﻋﺔ‪.‬‬
‫ﻭﳋﻄﻮﺭﺓ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺃﳘﻴﺘﻪ ﻭﺃﺛﺮﻩ ﺍﻟﺒﺎﻟﻎ ﺳﻠﺒﻴﹰﺎ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﲢﺮﻳﺮﻩ؛ ﻓﻠﻘﺪ ﺗﻮﺟﻬﺖ ﳘﺔ ﻋﺪﺩ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﺘﺤﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻓﺄﺩﻟﻮ ﺑﺪﻟﻮ ﺣﺴﻦ ﻻ ﻳﻨﻜﺮ‪.‬‬
‫ﺇﻻ ﺃﻧﲏ ﻻﺣﻈﺖ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺑﻞ ﻭﻻﺣﻈﺖ ﺷﺪﺓ ﻫﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻣﻀﻴﻖ ﻭﻣﻮﺳﻊ ﻭﻣﺸﺪﺩ ﻭﻣﺘﺴﺎﻫﻞ‪ ،‬ﻛﻤﺎ ﻻﺣﻈﺖ ﺃﻥ ﻣﻌﻈﻢ ﻣﻦ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﱂ‬
‫ﻼ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﻟﻨﺼﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﺑﻞ ﺇﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻘﻄﻮﻋﹰﺎ ﻋﻦ‬‫ﻼ ﺷﺎﻣ ﹰ‬
‫ﻳﺆﺻﻞ ﳌﺎ ﳜﺘﺎﺭﻩ ﻣﻦ ﺗﻌﺮﻳﻒ ﺗﺄﺻﻴ ﹰ‬
‫ﺃﺻﻮﻟﻪ ﻭﺃﺩﻟﺘﻪ‪ ،‬ﻭﺇﻣﺎ ﻳﻜﺘﻔﻲ ﺑﺒﻌﺾ ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﻛﺎﻓﻴﺔ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ﻭﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﰒ ﻻ‬
‫ﳜﻠﻮ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﻫﺆﻻﺀ ﻗﺪ ﺗﺄﺛﺮ ﺑﺸﻜﻞ ﻣﺎ ﺑﺎﳌﺆﺛﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻳﺘﺒﻨﺎﻫﺎ ‪. .‬‬
‫ﻓﻮﺟﺪﺕ ﺃﻥ ﺍﻷﻣﺮ ﻣﺎ ﺯﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﲝﺚ ﻭﲢﺮﻳﺮ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻟﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﺃﺳﺘﻘﺼﻲ ﺑﺈﳚﺎﺯ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‪،‬‬
‫ﻭﺃﺳﺲ ﻛﻞ ﺍﲡﺎﻩ‪.‬‬
‫ﰒ ﻛﺎﻥ ﺍﳍﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﺍﻟﺒﺤﺚ ﻫﻮ ﲨﻊ ﻭ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺩﻟﺔ ﺍﻟﻨﺼﻴﺔ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﻭﺳﻨﺔ ﻭﺃﻗﻮﺍﻝ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺿﺒﻂ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻭﺣﺴﻦ ﻓﻬﻤﻪ‪ ،‬ﲟﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﻣﺎ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ‬
‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻟﻌﻠﻪ ﻳﻜﻮﻥ ﻣﺴﺎﳘﺔ ﰲ ﲢﺮﻳﺮ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﻣﻦ ﰒ ﻣﺴﺎﻋﺪﹰﺍ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻡ ﺁﺩﺍﺏ‬
‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﳊﻮﺍﺭ ﻭﺳﻌﺔ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺴﻌﻲ ﻟﻠﻮﺣﺪﺓ ﻭﻋﺪﻡ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ‪.‬‬
‫ﻭﻟﺬﺍ ﺟﻌﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﻘﺪﻣﺔ ﻭﺛﻼﺛﺔ ﻣﻄﺎﻟﺐ ﻭﺧﺎﲤﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ ﻟﻐﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﻬﻤﻬﺎ ﺍﺻﻄﻼﺣﹰﺎ‪.‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺑﻴﺎﻥ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳍﺎﺩﻳﺔ ﺇﱃ ﲢﺮﻳﺮ ﻣﺼﻄﻠﺢ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﺖ ﻋﺸﺮﻳﻦ ﺃﺻ ﹰ‬
‫ﻼ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﺍﻋﺪ ﻋﺎﻣﺔ ﺗﺄﺻﻴ ﹰ‬
‫ﻼ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺛﺮ ﲢﺮﻳﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﰲ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﳋﺎﲤﺔ ﻭﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‪.‬‬
‫ﻭﻭﲰﺘﻪ‪ :‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺮﻋﻲ ﳌﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺛﺮﻩ ﰲ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪.‬‬
‫ﻓﺈﻥ ﻭﻓﻘﺖ ﻓﺒﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻓﺈﳕﺎ ﻫﻮ ﺟﻬﺪ ﺍﳌﻘﻞ‪ ،‬ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ‪ ،‬ﻭﺣﺴﱯ‬
‫ﺃﻥ ﺍﺟﺘﻬﺪﺕ ﺧﲑﹰﺍ ﻣﺎ ﺍﺳﺘﻄﻌﺖ‪ ،‬ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪.‬‬

‫ﺕ‬ ‫ﺩ‪ .‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺣﻮﻯ‬

‫‪ 5‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ ‪1431‬ﻫـ‬
‫‪2010 / 3 / 25‬ﻡ‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‬
‫ﰲ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‬
‫ﺍﻟﺒﺪﻋﺔ ﻟﻐﺔ‪:‬‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ ﻟﻐﺔ ﺍﻟﺘﻌﺮﻑ ﺇﱃ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﳍﺬﻩ ﺍﳌﺎﺩﺓ‪ ،‬ﳌﺎ ﻟﺬﻟﻚ ﻣﻦ ﺃﺛﺮ ﰲ‬
‫ﻼ ﺇﱃ‬
‫ﺣﺴﻦ ﻓﻬﻢ ﺍﳌﺼﻄﻠﺢ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﲢﺮﻳﺮ ﻣﻮﺿﻊ ﺍﳋﻼﻑ‪ ،‬ﻭﺍﻟﺘﺄﺳﻴﺲ ﻟﺘﺤﻘﻴﻖ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺪﻋﺔ ﺷﺮﻋﺎﹰ‪ ،‬ﺗﻮﺻ ﹰ‬
‫ﲨﻊ ﻛﻠﻤﺔ ﺍﻷﻣﺔ ﻭﻣﻌﺎﳉﺔ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻓﻬﺎ ﻭﺗﻔﺮﻗﻬﺎ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻣﻌﺎﳉﺔ ﺫﻟﻚ ﻛﻠﻪ ﻣﻌﲔ ﻋﻠﻰ ﺗﺄﺻﻴﻞ ﻣﻨﻬﺞ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻮﺳﻄﻴﺔ ﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﳓﻦ‬
‫ﻣﺄﻣﻮﺭﻭﻥ ﺑﺬﻟﻚ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﺟﺎﺀ ﰲ ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ » :‬ﺍﻟﺒﺎﺀ ﻭﺍﻟﺪﺍﻝ ﻭﺍﻟﻌﲔ؛ ﺃﺻﻼﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﺑﺘﺪﺍﺀ ﺍﻟﺸﻲﺀ ﻭﺻﻨﻌﻪ‪ ،‬ﻻ‬
‫ﻋﻦ ﻣﺜﺎﻝ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺍﻻﻧﻘﻄﺎﻉ ﻭﺍﻟﻜﹶﻼﻝ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﻗﻮﳍﻢ ﺃﺑﺪﻋﺖ ﺍﻟﺸﻲﺀ‪ ،‬ﻗﻮ ﹰﻻ ﺃﻭ ﻓﻌﻼﹰ‪ ،‬ﺇﺫﺍ ﺍﺑﺘﺪﺃﺗ‪‬ﻪ‪ ،‬ﻻ ﻋﻦ‬
‫ﺳﺎﺑﻖ ﻣﺜﺎﻝ‪ ،‬ﻭﺍﷲ ﺑﺪﻳﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺍﺑﺘﺪﻉ ﻓﻼﻥ ﺍﻟ ‪‬ﺮ ‪‬ﻛ ‪‬ﻲ)‪(1‬؛ ﺇﺫﺍ ﺍﺳﺘﻨﺒﻄﻪ‪ ،‬ﻭﻓﻼﻥ‬
‫ﺑﹺﺪﻉ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻗﻞ ﻣﺎ ﻛﻨﺖ ﹺﺑﺪﻋﹰﺎ ﻣﻦ ﺍﻟﺮﺳﻞ ﴾ ]ﺍﻷﺣﻘﺎﻑ‪ [9 :‬ﺃﻱ ﻣﺎ ﻛﻨﺖ‬
‫ﺃﻭﻝ «)‪.(2‬‬
‫ﰒ ﺃﺷﺎﺭ ﺍﺑﻦ ﻓﺎﺭﺱ ﺇﱃ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ﻭﻻ ﺗﻌﻠﻖ ﻟﻪ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫ﻓﻴﺘﺒﲔ ﻟﻨﺎ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﺃﺻﻞ ﺇﻃﻼﻕ ﻣﺎﺩﺓ ) ﺑﺪﻉ ( ﻋﻠﻰ ﻣﺎ ﺃﺣﺪﺙ ﺃﻭ ﺃﻧﺸﺊ ﺃﻭ ﺻﻨﻊ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ‬
‫ﺳﺎﺑﻖ‪ ،‬ﻭﻛﺬﺍ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺃﻭ ﹰﻻ)‪.(3‬‬
‫ﺍﻟﺒﺪﻋﺔ ﺍﺻﻄﻼﺣﹰﺎ‪:‬‬
‫ﺳﺄﻛﺘﻔﻲ ﻫﻨﺎ ﺑﺈﻳﺮﺍﺩ ﺁﺭﺍﺀ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺃﻧﺎﻗﺸﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺒﲔ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﳛﺮﺭ‬
‫ﺍﳋﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺍﻷﻣﺮ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺨﺘﺎﺭ ﻭﺗﺄﺻﻴﻞ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ ﻓﺴﻨﻌﺮﺽ ﻟﻪ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺒﺤﺚ‪ ،‬ﺇﺫ ﻫﻮ ﻣﻮﺿﻮﻋﻨﺎ‪.‬‬
‫ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﹰﺎ‪:‬‬
‫ﺗﻌﺪﺩﺕ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻘﺮﺍﺀ ﺃﻗﻮﺍﳍﻢ ﰲ ﺫﻟﻚ ﳒﺪﻫﺎ ﺗﺘﻔﺮﻉ ﺇﱃ‬
‫ﺍﲡﺎﻫﲔ ﺭﺋﻴﺴﲔ‪:‬‬
 ‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‬
‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﺷﺮﻋﹰﺎ ﻳ‪‬ﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ‬
‫ﺃﺻﻞ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻓﻠﻴﺲ ﺑﺒﺪﻋﺔ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﰒ ﺗﻨﻮﻋﺖ ﻋﺒﺎﺭﺍﺕ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻭﺗﻔﺮﻋﺖ ﺇﱃ ﻋﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ‪:‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺗﻨﺘﺎ‪‬ﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﺃﻥ ﺍﳌﺬﻣﻮﻣﺔ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ‬
‫ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﺫﻟﻚ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪ :‬ﻛﻞ ﻣﺎ ﱂ ﻳﺄﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ،ρ‬ﺇﻻ ﺃﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺟﺮ ﻋﻠﻴﻪ ﺻﺎﺣﺒﻪ ﻭﻳﻌﺬﺭ ﲟﺎ ﻗﺼﺪ ﺇﻟﻴﻪ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺟﺮ ﻋﻠﻴﻪ‬
‫ﺻﺎﺣﺒﻪ ﻭﻳﻜﻮﻥ ﺣﺴﻨﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ‪ » :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ «)‪،(4‬‬
‫ﻭﻫﻲ ﻣﺎ ﻛﺎﻥ ﻓﻌﻞ ﺧﲑ ﺟﺎﺀ ﺍﻟﻨﺺ ﺑﻌﻤﻮﻡ ﺍﺳﺘﺤﺒﺎﺑﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺮﺭ ﻋﻤﻠﻪ ﰲ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﺬﻣﻮﻣﹰﺎ‬
‫ﻭﻻ ﻳﻌﺬﺭ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺎﻣﺖ ﺍﳊﺠﺔ ﻋﻠﻰ ﻓﺴﺎﺩﻩ ﻓﺘﻤﺎﺩﻯ ﺍﻟﻘﺎﺋﻞ ﺑﻪ)‪.(5‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺮﺍﰲ ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻨﻮﻭﻱ)‪. (6‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺍﰲ ـ ﻭﻫﻮ ﻣﺎﻟﻜﻲ ﺍﳌﺬﻫﺐ‪:‬‬
‫» ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺻﺤﺎﺏ ﻓﻴﻤﺎ ﺭﺃﻳﺖ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﺒﺪﻉ ‪ ...‬ﻭﺍﳊﻖ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺃ‪‬ﺎ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ .1‬ﻗﺴﻢ ﻭﺍﺟﺐ‪ :‬ﻭﻫﻮ ﻣﺎ ﺗﻨﺎﻭﻟﺘﻪ ﻗﻮﺍﻋﺪ ﺍﻟﻮﺟﻮﺏ ﻭﺃﺩﻟﺘﻪ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﺘﺪﻭﻳﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ‪،‬‬
‫ﺇﺫﺍ ﺧﻴﻒ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻀﻴﺎﻉ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺒﻠﻴﻎ ﳌﻦ ﺑﻌﺪﻧﺎ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﻭﺍﺟﺐ ﺇﲨﺎﻋﺎﹰ‪ ،‬ﻭﺇﳘﺎﻝ ﺫﻟﻚ ﺣﺮﺍﻡ ﺇﲨﺎﻋﺎﹰ‪،‬‬
‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﳜﺘﻠﻒ ﰲ ﻭﺟﻮﺑﻪ‪.‬‬
‫‪ .2‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﳏﺮ‪‬ﻡ‪ ،‬ﻭﻫﻮ ﻛﻞ ﺑﺪﻋﺔ ﺗﻨﺎﻭﻟﺘﻬﺎ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺮﱘ ﻭﺃﺩﻟﺘﻪ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺎﳌﻜﻮﺱ‪،‬‬
‫ﻭﺍﶈﺪﺛﺎﺕ ﻣﻦ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﺍﶈﺪﺛﺎﺕ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺘﻘﺪﱘ ﺍﳉﻬﺎﻝ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺗﻮﻟﻴﺔ ﺍﳌﻨﺎﺻﺐ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﳌﻦ ﻻ ﻳﺼﻠﺢ ﳍﺎ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻮﺍﺭﺙ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺴﺘﻨﺪ ﰲ ﺫﻟﻚ ﻛﻮﻥ ﺍﳌﻨﺼﺐ ﻛﺎﻥ ﻷﺑﻴﻪ‪ ،‬ﻭﻫﻮ ﰲ‬
‫ﻼ ﳍﺎ‪.‬‬
‫ﻧﻔﺴﻪ ﻟﻴﺲ ﺃﻫ ﹰ‬
‫‪ .3‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺒﺪﻉ‪ :‬ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻨﺎﻭﻟﺘﻪ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺪﺏ ﻭﺃﺩﻟﺘﻪ‪ ،‬ﻛﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪،‬‬
‫ﻭﺇﻗﺎﻣﺔ ﻫﻴﺌﺔ ﻻﺋﻘﺔ ﻟﻠﻘﻀﺎﺓ ﻭﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﺴﺒﺐ ﺃﻥ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﲢﺼﻞ ﺇﻻ ﺑﻌﻈﻤﺔ ﺍﻟﻮﻻﺓ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .4‬ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺑﺪﻉ ﻣﻜﺮﻭﻫﺔ ﻭﻫﻲ ﻣﺎﺗﻨﺎﻭﻟﺘﻪ ﺃﺩﻟﺔ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﻛﺘﺨﺼﻴﺺ‬
‫ﺍﻷﻳﺎﻡ ﺍﻟﻔﺎﺿﻠﺔ ﺃﻭ ﻏﲑﻫﺎ ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
‫‪ .5‬ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺒﺪﻉ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ ﺗﻨﺎﻭﻟﺘﻪ ﺃﺩﻟﺔ ﺍﻹﺑﺎﺣﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺎﲣﺎﺫ‬
‫ﺍﳌﻨﺎﺧﻞ ﻟﻠﺪﻗﻴﻖ ﻓﻔﻲ ﺍﻵﺛﺎﺭ‪ :‬ﺃﻭﻝ ﺷﻲﺀ ﺃﺣﺪﺛﻪ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺍﲣﺎﺫ ﺍﳌﻨﺎﺧﻞ؛ ﻷﻥ ﺗﻠﻴﲔ ﺍﻟﻌﻴﺶ‬
‫ﻭﺇﺻﻼﺣﻪ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ‪ ،‬ﻓﻮﺳﺎﺋﻠﻪ ﻣﺒﺎﺣﺔ‪.‬‬
‫ﻣﻦ ﻛﻞ ﻫﺬﺍ ﻋﺮﻓﻨﺎ ﺃﻥ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺑﺪﻋﺔ ﺃﻧﻪ ﺿﻼﻟﺔ؛ ﻷﻥ ﻗﺴﻤﹰﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﺗﺪﺧﻞ ﲢﺖ‬
‫ﻗﻮﺍﻋﺪ ﺷﺮﻋﻴﺔ ﻣﻌﺘﺪ ‪‬ﺎ‪ ،‬ﻓﻠﻴﺲ ﻓﻌﻠﻬﺎ ﺿﻼﻟﺔ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻟﺒﺪﻋﺔ ﻋﻠﻴﻬﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺒﺪﻋﺔ ﻟﻐﺔ ﻻ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﺑﻞ ﺍﻟﺒﺪﻋﺔ ﻫﻲ ﺍﶈﺮﻣﺔ ﺃﻭ ﺍﳌﻜﺮﻭﻫﺔ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺗﺪﺧﻞ ﲢﺖ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ‬
‫ﻟﻠﺸﺮﻳﻌﺔ)‪.(7‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪:‬‬
‫» ﺍﻟﺒﺪﻋﺔ ـ ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ـ ﰲ ﺍﻟﺸﺮﻉ ﻫﻲ ﺇﺣﺪﺍﺙ ﻣﺎﱂ ﻳﻜﻦ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،ρ‬ﻭﻫﻲ‬
‫ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺣﺴﻨﺔ ﻭﻗﺒﻴﺤﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍ‪‬ﻤﻊ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ﻭﺟﻼﻟﺘﻪ ﻭﲤﻜﻨﻪ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﻭﺑﺮﺍﻋﺘﻪ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺭﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﻋﻨﻪ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﻋﺪ‪ :‬ﺍﻟﺒﺪﻋﺔ ﻓﻌﻞ ﻣﺎ ﱂ ﻳ‪‬ﻌﻬﺪ ﰲ ﻋﺼﺮ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻲ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻭﺍﺟﺒﺔ ﻭﳏﺮﻣﺔ ﻭﻣﻨﺪﻭﺑﺔ ﻭﻣﻜﺮﻭﻫﺔ ﻭﻣﺒﺎﺣﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻄﺮﻳﻖ ﰲ ﺫﻟﻚ ﺃﻥ‬
‫ﺗﻌﺮﺽ ﺍﻟﺒﺪﻋﺔ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬
‫ﻓﺈﻥ ﺩﺧﻠﺖ ﰲ ﻗﻮﺍﻋﺪ ﺍﻹﳚﺎﺏ ﻓﻬﻲ ﻭﺍﺟﺒﺔ‪ ،‬ﺃﻭ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺮﱘ ﻓﻤﺤﺮﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﻨﺪﺏ ﻓﻤﻨﺪﻭﺑﺔ‪ ،‬ﺃﻭ‬
‫ﺍﳌﻜﺮﻭﻩ ﻓﻤﻜﺮﻭﻫﺔ‪ ،‬ﺃﻭ ﺍﳌﺒﺎﺡ ﻓﻤﺒﺎﺣﺔ‪.‬‬
‫ﻭﻟﻠﺒﺪﻉ ﺍﻟﻮﺍﺟﺒﺔ ﺃﻣﺜﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻻﺷﺘﻐﺎﻝ ﺑﺘﻌﻠﻢ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺑﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻛﻼﻡ‬
‫ﺭﺳﻮﻟﻪ ‪ ،ρ‬ﻭﺫﻟﻚ ﻭﺍﺟﺐ ﻷﻥ ﺣﻔﻆ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﺟﺐ‪ ،‬ﻭﻻ ﻳﺘﺄﺗﻰ ﺣﻔﻈﻬﺎ ﺇﻻ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ‬
‫ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺣﻔﻆ ﻏﺮﻳﺐ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺪﻭﻳﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻜﻼﻡ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﲤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺴﻘﻴﻢ‪.‬‬
‫ﻭﻗﺪ ﺩﻟﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺃﻥ ﺣﻔﻆ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﳌﺘﻌﲔ‪ ،‬ﻭﻻ ﻳﺘﺄﺗﻰ‬
‫ﺫﻟﻚ ﺇﻻ ﲟﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻟﻠﺒﺪﻉ ﺍﶈﺮﻣﺔ ﺃﻣﺜﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺬﺍﻫﺐ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳉﱪﻳﺔ ﻭﺍﳌﺮﺟﺌﺔ ﻭﺍ‪‬ﺴﻤﺔ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻦ‬
‫ﺍﻟﺒﺪﻉ ﺍﻟﻮﺍﺟﺒﺔ‪.‬‬
‫ﻭﻟﻠﺒﺪﻉ ﺍﳌﻨﺪﻭﺑﺔ ﺃﻣﺜﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺇﺣﺪﺍﺙ ﺍﻟ ﱡﺮﺑ‪‬ﻂ ﻭﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﻛﻞ ﺇﺣﺴﺎﻥ ﱂ ﻳﻌﻬﺪ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﰲ ﺩﻗﺎﺋﻖ ﺍﻟﺘﺼﻮﻑ)‪ (8‬ﻭﰲ ﺍﳉﺪﻝ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﲨﻊ ﺍﶈﺎﻓﻞ ﻟﻼﺳﺘﺪﻻﻝ ﺇﻥ ﻗﺼﺪ‬
‫ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻟﻠﺒﺪﻉ ﺍﳌﻜﺮﻭﻫﺔ ﺃﻣﺜﻠﺔ‪ :‬ﻛﺰﺧﺮﻓﺔ ﺍﳌﺴﺎﺟﺪ ﻭﺗﺰﻭﻳﻖ ﺍﳌﺼﺎﺣﻒ‪.‬‬
‫ﻭﻟﻠﺒﺪﻉ ﺍﳌﺒﺎﺣﺔ ﺃﻣﺜﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﳌﺼﺎﻓﺤﺔ ﻋﻘﺐ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻠﺬﻳﺬ ﰲ ﺍﳌﺄﻛﻞ‬
‫ﻭﺍﳌﺸﺎﺭﺏ ﻭﺍﳌﻼﺑﺲ ﻭﺍﳌﺴﺎﻛﻦ‪ ،‬ﻭﻟﺒﺲ ﺍﻟﻄﻴﺎﻟﺴﺔ ﻭﺗﻮﺳﻴﻊ ﺍﻷﻛﻤﺎﻡ «)‪.(9‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﻭﺍﻟﺒﺪﻋﺔ ﺃﺻﻠﻬﺎ ﻣﺎ ﺃﺣﺪﺙ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ‪ ،‬ﻭﺗﻄﻠﻖ ﰲ ﺍﻟﺸﺮﻉ ﻣﻘﺎﺑﻞ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃ‪‬ﺎ ﺇﻥ ﻛﺎﻧﺖ ﳑﺎ ﺗﻨﺪﺭﺝ ﲢﺖ ﻣﺴﺘﺤﺴﻦ ﰲ ﺍﻟﺸﺮﻉ ﻓﻬﻲ ﺣﺴﻨﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﳑﺎ ﺗﻨﺪﺭﺝ ﲢﺖ ﻣﺴﺘﻘﺒﺢ ﰲ ﺍﻟﺸﺮﻉ ﻓﻬﻲ ﻣﺴﺘﻘﺒﺤﺔ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﻣﻦ ﻗﺴﻢ ﺍﳌﺒﺎﺡ‪ ،‬ﻭﻗﺪ ﺗﻨﻘﺴﻢ ﺇﱃ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ «)‪.(10‬‬
‫ﻭﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺫﻫﺐ ﺍﻵﻟﻮﺳﻲ)‪.(11‬‬
‫ﻓﺎﳌﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻳﻠﺤﻆ ﲨﻠﺔ ﺃﻣﻮﺭ‪:‬‬
‫‪ .1‬ﺍﻧﻘﺴﺎﻡ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺣﺴﻨﺔ ﻭﻣﺬﻣﻮﻣﺔ‪.‬‬
‫‪ .2‬ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺍﳊﺴﻨﺔ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﻭﺍﻹﺑﺎﺣﺔ‪.‬‬
‫‪ .3‬ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺍﳌﺬﻣﻮﻣﺔ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﻜﺮﺍﻫﺔ ﻭﺍﻟﺘﺤﺮﱘ‪.‬‬
‫‪ .4‬ﺃﻥ ﺿﺎﺑﻂ ﺍﻟﺒﺪﻋﺔ ﺍﶈﻤﻮﺩﺓ‪ :‬ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﺪﺭﺟﹰﺎ ﲢﺖ ﺃﺻﻞ ﺷﺮﻋﻲ ﻋﺎﻡ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﺖ ﰲ ﻗﻮﺍﻋﺪ‬
‫ﺍﻹﳚﺎﺏ ﻓﻬﻲ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﺖ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺪﺏ ﻓﻬﻲ ﻣﻨﺪﻭﺑﺔ‪.‬‬
‫‪ .5‬ﺃﻥ ﺿﺎﺑﻂ ﺍﻟﺒﺪﻋﺔ ﺍﳌﺬﻣﻮﻣﺔ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﻳﻨﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﻋﺎﻡ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻘﺴﻴﻢ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺣﺴﻨﺔ ﻭﺳﻴﺌﺔ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﻣﻨﻬﺎ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪،‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬
‫» ﺍﻟﺒﺪﻋﺔ ﺑﺪﻋﺘﺎﻥ‪ :‬ﺑﺪﻋﺔ ﳏﻤﻮﺩﺓ‪ ،‬ﻭﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻓﻤﺎ ﻭﺍﻓﻖ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﳏﻤﻮﺩ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ‬
‫ﻓﻬﻮ ﻣﺬﻣﻮﻡ «)‪.(12‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﶈﺪﺛﺎﺕ ﻣﻦ ﺍﻷﻣﻮﺭ ﺿﺮﺑﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﳜﺎﻟﻒ ﻛﺘﺎﺑﹰﺎ ﺃﻭ ﺳﻨﺔ‬
‫ﺃﻭ ﺇﲨﺎﻋﹰﺎ ﺃﻭ ﺃﺛﺮﺍﹰ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻀﻼﻝ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﳋﲑ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﻬﻲ‬
‫)‪(13‬‬
‫ﳏﺪﺛﺔ ﻏﲑ ﻣﺬﻣﻮﻣﺔ ‪...‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻟﻴﺲ ﻛﻞ ﻣﺎ ﺃﺑﺪﻉ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﺑﻞ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺑﺪﻋﺔ ﺗﻀﺎﺩ ﺳﻨﺔ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﺗﺮﻓﻊ ﺃﻣﺮﹰﺍ ﺛﺎﺑﺘﹰﺎ‬
‫ﻣﻦ ﺃﻣﺮ ﺍﻟﺸﺮﻉ ﻣﻊ ﺑﻘﺎﺀ ﻋﻠﺘﻪ)‪.(14‬‬
‫ﻭﺇﱃ ﳓﻮ ﻫﺬﺍ ﺫﻫﺐ ﺍﺑﻦ ﺍﻷﺛﲑ ﺇﺫ ﻗﺎﻝ‪ :‬ﺍﻟﺒﺪﻋﺔ ﺑﺪﻋﺘﺎﻥ‪ :‬ﺑﺪﻋﺔ ﻫﺪﻯ‪ ،‬ﻭﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﰲ‬
‫ﺧﻼﻑ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻭﺭﺳﻮﻟﻪ ‪ ρ‬ﻓﻬﻮ ﰲ ﺣﻴﺰ ﺍﻟﺬﻡ ﻭﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻭﺍﻗﻌﹰﺎ ﲢﺖ ﻋﻤﻮﻡ ﻣﺎ ﻧﺪﺏ ﺍﷲ ﺇﻟﻴﻪ‬
‫ﻭﺣﺾ ﻋﻠﻴﻪ ﺭﺳﻮﻟﻪ ‪ ρ‬ﻓﻬﻮ ﰲ ﺣﻴﺰ ﺍﳌﺪﺡ)‪.(15‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﳒﺪﻩ ﻣﺘﻄﺎﺑﻘﹰﺎ ﻣﻊ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻣﻦ ﺣﻴﺚ ﺗﻘﺴﻴﻢ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺣﺴﻨﺔ‬
‫ﻭﺿﻼﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﻗﻴﺪ ﺍﻷﻭﻝ ﺍﻟﺒﺪﻋﺔ ﲟﺎ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻭﱂ ﻳﻨﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﻋﺎﻡ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﻗﻴﺪﻫﺎ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﲟﺎ ﺧﺎﻟﻒ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﲦﺔ ﻓﺮﻗﹰﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳉﻬﺔ‪ ،‬ﺃﻱ ﺍﻟﻌﱪﺓ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺃﻱ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ]ﻋﺒﺎﺩﺍﺕ ﻭﻋﻘﺎﺋﺪ[ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﳛﺼﺮ ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﹰﺎ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﳏﺪﺛﹰﺎ ﻭﻟﻜﻦ ﻟﻪ ﺃﺻﻞ ﻓﻬﺬﺍ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‬
‫ﺷﺮﻋﺎﹰ‪ ،‬ﻭﻣﻦ ﰒ ﻻ ﻳﺮﻯ ﺍﻧﻘﺴﺎﻡ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺣﺴﻨﺔ ﻭﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﶈﺪﺙ ﺑﺪﻋﺔ ﻟﻐﺔ‪.‬‬
‫ﻭﻟﺌﻦ ﺗﻨﻮﻋﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺇﻻ ﺃ‪‬ﺎ ﺗﺼﺐ ﺟﻴﻤﻌﹰﺎ ﻓﻴﻤﺎ ﺫﻛﺮﺕ‪ ،‬ﻭﺇﻟﻴﻚ ﺑﻴﺎﻥ‬
‫ﺑﻌﻀﻬﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ » :‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ﻭﻻ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎﱂ ﻳﺄﻣﺮ ﺑﻪ ﺃﻣﺮ ﺇﳚﺎﺏ ﻭﻻ‬
‫ﺍﺳﺘﺤﺒﺎﺏ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺃﻣﺮ ﺇﳚﺎﺏ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ ﻭﻋﻠﻢ ﺍﻷﻣﺮ ﺑﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻬﻮ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ‬
‫ﺗﻨﺎﺯﻉ ﺃﻭﻟﻮ ﺍﻷﻣﺮ ﰲ ﺑﻌﺾ ﺫﻟﻚ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﻣﻔﻌﻮ ﹰﻻ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭ ﱂ ﻳﻜﻦ ﻣﻔﻌﻮ ﹰﻻ‬
‫«)‪.(16‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﺃﻥ ﻣﺎ ﺃﺣﺪﺙ ﺑﻌﺪ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺴﺘﻨﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻠﻴﺲ‬
‫ﺑﺒﺪﻋﺔ‪ ،‬ﻭﺃﻭﺿﺢ ﺫﻟﻚ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﺇﺫ ﻳﻘﻮﻝ‪:‬‬
‫» ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺪﻋﺔ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﻣﻦ ﺍﻟﺸﺮﻉ‬
‫ﻳﺪﻝ ﻋﻠﻴﻪ ﻓﻠﻴﺲ ﺑﺒﺪﻋﺔ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺪﻋﺔ ﻟﻐﺔ «)‪.(17‬‬
‫ﻭﺳﺒﻖ ﻧﻘﻞ ﺭﺃﻱ ﺍﺑﻦ ﺣﺠﺮ ﻭﺃ‪‬ﺎ ﺗﻨﻘﺴﻢ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﺭﺃﻳﺖ ﻟﻪ ﻗﻮ ﹰﻻ ﺁﺧﺮ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪ » :‬ﻣﺎ‬
‫ﺃﺣﺪﺙ ﻭﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﺴﻤﻰ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﺑﺪﻋﺔ «)‪.(18‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ ﻋﻦ ﻟﻔﻆ ﺍﻟﺒﺪﻋﺔ‪ » :‬ﻫﻮ ﻣﺎﱂ ﻳﻜﻦ ﰲ ﻋﺼﺮ ﺍﻟﻨﱯ ﳑﺎ ﻓﻌﻠﻪ ﺃﻭ ﺃﻗﺮ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻢ ﻣﻦ‬
‫ﻗﻮﺍﻋﺪ ﺷﺮﻳﻌﺘﻪ ﺍﻹﺫﻥ ﻓﻴﻪ ﻭﻋﺪﻡ ﺍﻟﻨﻜﲑ ﻋﻠﻴﻪ «)‪.(19‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ » :‬ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﹰﺎ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﻋﻠﻰ ﺧﻼﻑ ﺃﻣﺮ ﺍﻟﺸﺮﻉ ﻭﺩﻟﻴﻠ‪‬ﻪ ﺍﳋﺎﺹ‬
‫ﻭﺍﻟﻌﺎﻡ «)‪.(20‬‬
‫ﻓﻘﻮﻟﻪ‪ » :‬ﻭﺩﻟﻴﻠﻪ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ « ﻭﺍﻓﻖ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﻭﺍﺑﻦ ﺣﺠﺮ ﺇﺫ ﻗﺎﻻ‪ » :‬ﳑﺎ ﻻ‬
‫ﺃﺻﻞ ﻟﻪ ﺷﺮﻋﹰﺎ «‪.‬‬
‫ﻭﺇﱃ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺫﻫﺐ ﺍﻟﺸﻴﺦ ﺩﺭﺍﺯ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﻫﻲ ﺗﻠﻚ ﺍﻟﻄﺮﺍﺋﻖ ﺍﳌﺨﺘﺮﻋﺔ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﻣﺴﺘﻨﺪ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺃﻭ ﺳﻨﺔ ﺃﻭ ﻣﺎ ﺍﺳﺘﻨﺒﻂ ﻣﻨﻬﻤﺎ)‪.(21‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺒﺪﻋﺔ ﻣﺎ ﻛﺎﻥ ﺣﺎﺩﺛﹰﺎ ﻣﺬﻣﻮﻣﹰﺎ‪.‬‬
‫ﻭﻫﻮ ﻳﺘﻔﻖ ﰲ ﺍﳉﻤﻠﺔ ﻣﻊ ﺍﻻﲡﺎﻩ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻘﻴﺪﻩ ﺑﺎﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﱂ ﻳﻘﺴﻤﻬﺎ ﺇﱃ ﺣﺴﻨﺔ ﻭﺳﻴﺌﺔ‪.‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻉ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺤﺎﺩﺙ ﺍﳌﺬﻣﻮﻡ)‪.(22‬‬
‫ﻭﺇﱃ ﺫﻟﻚ ﺫﻫﺐ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺍﻟﱵ ﺗﻜﻮﻥ ﺿﻼﻟﺔ‬
‫ﻭﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺪﻋﺔ ﺍﻟﱵ ﻗﺴﻤﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻭﺍﺟﺐ ﻭﺣﺮﺍﻡ ﻓﻬﻲ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻫﻲ ﺃﻋﻢ ﻣﻦ‬
‫ﺍﻟﺸﺮﻋﻴﺔ)‪.(23‬‬
‫ﻓﻤﻤﺎ ﻳﻼﺣﻆ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻧﻪ ﻗﻴﺪ ﺍﻟﺒﺪﻋﺔ ﺑﻘﻴﺪﻳﻦ‪ :‬ﺍﻹﺣﺪﺍﺙ‪ ،‬ﻭﻛﻮ‪‬ﺎ ﻣﺬﻣﻮﻣﺔ‪.‬‬
‫ﻭﱂ ﻳﺸﺮ ﺇﱃ ﻛﻮ‪‬ﺎ ﳐﺎﻟﻔﺔ ﺃﻭ ﳍﺎ ﺃﺻﻞ ﺃﻭ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﻔﻬﻢ ﺫﻟﻚ ﺿﻤﻨﹰﺎ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﳋﺎﻣﺲ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﻛﻞ ﺇﺣﺪﺍﺙ ﰲ ﺍﻟﺪﻳﻦ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﻌﺒﺪ ﻭﺍﻟﺘﻘﺮﺏ ـ ﺃﻱ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﻘﺎﺋﺪ ـ ﱂ ﻳﺄﺕ ﲞﺼﻮﺻﻪ ﻧﺺ ﻳﻘﺮ‪‬ﻩ؛ ﻳﻜﻮﻥ ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ ﻭﺿﻼﻟﺔ‪.‬‬
‫ﻭﻫﻮ ﺍﲡﺎﻩ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻴﺎﻥ ﻟﻪ‪:‬‬
‫ﻋﺮﻑ ﺍﻟﺸﺎﻃﱯ ﺍﻟﺒﺪﻋﺔ ﺑﺘﻌﺮﻳﻔﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺒﺪﻋﺔ‪ :‬ﻃﺮﻳﻘﺔ ﰲ ﺍﻟﺪﻳﻦ ﳐﺘﺮﻋﺔ ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻌﺒﺪ‬
‫ﷲ ﺗﻌﺎﱃ)‪.(24‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﻻ ﻳﺪﺧﻞ ﺍﻟﻌﺎﺩﺍﺕ ﰲ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﳜﺼﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ‬
‫ﺭﺃﻱ ﻣﻦ ﺃﺩﺧﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﺩﻳﺔ ﰲ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ ﻓﻴﻘﻮﻝ‪:‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺒﺪﻋﺔ‪ :‬ﻃﺮﻳﻘﺔ ﰲ ﺍﻟﺪﻳﻦ ﳐﺘﺮﻋﺔ ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻘﺼﺪ ﺑﺎﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ)‪.(25‬‬
‫ﻭﻗﺪ ﺷﺮﺡ ﺍﻟﺸﺎﻃﱯ ﺗﻌﺮﻳﻔﻴﻪ ﲟﺎ ﻳﻠﻘﻲ ﺃﺿﻮﺍ ًﺀ ﻛﺎﺷﻔﺔ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻳﺘﻠﺨﺺ ﻣﺎ ﻗﺎﻟﻪ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪ :‬ﻣﺎ ﺭﺳﻢ ﻟﻠﺴﻠﻮﻙ ﻋﻠﻴﻪ‪.‬‬
‫ﰲ ﺍﻟﺪﻳﻦ‪ :‬ﻗﻴﺪ ﻹﺧﺮﺍﺝ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﺈﺣﺪﺍﺙ ﺍﻟﺼﻨﺎﺋﻊ ﻭﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﻻ ﻋﻬﺪ ‪‬ﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﳐﺘﺮﻋﺔ‪ :‬ﺃﻱ ﻃﺮﻳﻘﺔ ﺍﺑﺘﺪﻋﺖ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺗﻘﺪﻣﻬﺎ ﻣﻦ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺇﺫ ﺍﻟﺒﺪﻋﺔ ﺇﳕﺎ ﺧﺎﺻﺘﻬﺎ ﺃ‪‬ﺎ ﺧﺎﺭﺟﺔ‬
‫ﻋﻤﺎ ﺭﲰﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻟﻘﻴﺪ ﺧﺮﺝ ﻛﻞ ﻣﺎ ﻻ ﺗﻌﻠﻖ ﻟﻪ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ ﺃﻧﻪ ﳐﺘﺮﻉ‪ ،‬ﻛﻌﻠﻢ ﺍﻟﻨﺤﻮ‬
‫ﻭﺍﻟﺘﺼﺮﻳﻒ ﻭﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻘﻪ‪.‬‬
‫ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻳﻌﲏ ﺃ‪‬ﺎ ﺗﺸﺎﺑﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﻣﻀﺎﺩﺓ ﳍﺎ ﻣﻦ ﺃﻭﺟﻪ ﻣﺘﻌﺪﺩﺓ‪ :‬ﻣﻨﻬﺎ ﻭﺿﻊ ﺍﳊﺪﻭﺩ ﻛﺎﻟﻨﺎﺫﺭ ﻟﻠﺼﻴﺎﻡ ﻗﺎﺋﻤﹰﺎ ﻻ ﻳﻘﻌﺪ ﺻﺎﺣﺒﻬﺎ ﻭﻻ ﻳﺴﺘﻈﻞ‪،‬‬
‫ﻭﺍﻻﺧﺘﺼﺎﺹ ﰲ ﺍﻻﻧﻘﻄﺎﻉ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻣﻦ ﺍﳌﺄﻛﻞ ﻭﺍﳌﻠﺒﺲ ﻋﻠﻰ ﺻﻨﻒ ﺩﻭﻥ ﺻﻨﻒ ﺑﻼ ﻋﻠﺔ‪ ،‬ﺃﻭ ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﺍﳌﻌﻴﻨﺔ‪ ،‬ﻛﺎﻟﺬﻛﺮ ‪‬ﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺻﻮﺕ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﲣﺎﺫ ﻳﻮﻡ ﻭﻻﺩﺓ ﺍﻟﻨﱯ‬
‫‪ ρ‬ﻋﻴﺪﺍﹰ‪ ،‬ﺃﻭ ﺍﻟﺘﺰﺍﻡ ﻋﺒﺎﺩﺍﺕ ﻣﻌﻴﻨﺔ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻴﻨﺔ ﱂ ﻳﻮﺟﺪ ﳍﺎ ﺫﻟﻚ ﺍﻟﺘﻌﻴﲔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎﻟﺘﺰﺍﻡ ﺻﻴﺎﻡ ﻳﻮﻡ‬
‫ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﻗﻴﺎﻡ ﻟﻴﻠﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺃﻟﺒﺲ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲟﺎ ﺍﺑﺘﺪﻋﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﺒﺴﺖ ﺍﻟﺒﺪﻋﺔ‬
‫ﻋﻠﻴﻪ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻣﺼﺮﹰﺍ ﻋﻠﻴﻬﺎ ﻣﻊ ﻣﻌﺮﻓﺘﻪ ﺑﺒﺪﻋﻴﺘﻬﺎ ﺃﻭ ﺇﺧﺒﺎﺭﻩ ‪‬ﺬﺍ ﺍﻻﺑﺘﺪﺍﻉ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻌﺒﺪ ﷲ ﺗﻌﺎﱃ‪ :‬ﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺇﺫ ﻫﻮ ﺍﳌﻘﺼﻮﺩ‬
‫ﺑﺘﺸﺮﻳﻌﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺃﺻﻞ ﺍﻟﺪﺧﻮﻝ ﺑﺎﻟﺒﺪﻋﺔ ﻳﻘﺼﺪ ﺻﺎﺣﺒﻬﺎ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻓﻴﻬﺎ ﻭﱂ ﻳﺘﺒﲔ ﻟﻪ‬
‫ﺃﻥ ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﺸﺎﺭﻉ ﻛﺎﻑ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻹﺧﺮﺍﺝ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺒﺪﻉ)‪.(26‬‬
‫ﻭﻳﻔﻬﻢ ﻣﻦ ﻗﻮﻟﻪ ﺣﺴﺐ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﱐ ﺇﺫ ﺟﻌﻞ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺒﺪﻋﺔ؛ ﺃﻧﻪ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺑﺪﻋﺔ ﺇﺫﺍ ﻓﻌﻞ ﺍﳌﻜﻠﻒ ﺫﻟﻚ ﻣﻌﺘﻘﺪﹰﺍ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﻫﻮ ﻣﻦ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻭﺟﻪ ﳐﺼﻮﺹ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﺎﻃﱯ ﻳﺘﺒﲔ ﻣﻔﻬﻮﻣﻪ ﻟﻠﺒﺪﻋﺔ‪ ،‬ﻭﺃﻧﻪ ﻛﻞ ﻣﺎ ﻟﻪ ﺻﻔﺔ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺍﻟﺘﻘﺮﺏ ﳑﺎ ﱂ ﻳﺄﺕ ﲞﺼﻮﺻﻪ ﻧﺺ ﻳﺸﺮﻋﻪ‪.‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻳﻠﺘﻘﻲ ﺑﺎﻵﺭﺍﺀ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﻣﺒﺪﺃ ﺃﻥ ﻣﺎ ﺛﺒﺖ ﻟﻪ ﺃﺻﻞ ﻓﻼ ﻳﻌﺪ ﺑﺪﻋﺔ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺟﻌﻠﺘﻪ ﻣﺘﻤﻴﺰﹰﺍ ﺑﻌﺾ ﺍﻟﺘﻤﻴﺰ‪ ،‬ﺇﺫ ﻗﻴﺪ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻫﻮ ﻭﺟﻮﺩ‬
‫ﻧﺺ ﳜﺺ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﺫﺍﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺘﺸﺮﻳﻊ ﻭﺍﻹﻗﺮﺍﺭ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻳﺼﻨﻔﻪ ﻣﻊ ﺍﻻﲡﺎﻩ ﺍﻵﰐ‪.‬‬
‫ﺗﻌﻘﻴﺐ‪:‬‬
‫ﻭﻫﻜﺬﺍ ﻧﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﺍﳋﻤﺴﺔ ﺗﺼﺐ ﰲ ﺍﲡﺎﻩ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ‪:‬‬
‫‪ .1‬ﺍﻹﺣﺪﺍﺙ‪.‬‬
‫‪ .2‬ﻛﻮﻧﻪ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ‪.‬‬
‫ﰒ ﺗﻨﻮﻋﺖ ﻋﺒﺎﺭﺍﻬﺗﻢ ﰲ ﺗﻔﺼﻴﻞ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺭﺃﻯ ﺍﻧﻘﺴﺎﻣﻬﺎ ﺇﱃ ﺣﺴﻨﺔ ﻭﺳﻴﺌﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ‬
‫ﺃﻥ ﺍﻟﺴﻴﺌﺔ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﺴﻴﺌﺔ ﻣﺎ ﻻ ﺃﺻﻞ ﻟﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﺒﺪﻋﺔ‬
‫ﻻ ﺗﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻣﻮﻡ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻻ ﺃﺻﻞ ﳍﺎ ﺗﻨﺪﺭﺝ ﲢﺘﻪ‪.‬‬
 ‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻛﻞ ﻣﺎ ﺣﺪﺙ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﳏﻤﻮﺩﹰﺍ ﺃﻭ ﻣﺬﻣﻮﻣﹰﺎ)‪.(27‬‬
‫ﻭﺍﻟﺒﺎﺣﺚ ﺍﻟﻘﺎﺋﻞ ‪‬ﺬﺍ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﱃ ﻛﻞ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻟﻘﺮﺍﰲ ﻭﺍﺑﻦ ﺍﻷﺛﲑ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﻧﻘﻠﺖ ﻛﻼﻡ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻳﻨﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﳍﻢ ـ ﰲ ﺍﺟﺘﻬﺎﺩﻱ ـ ﻫﻮ ﺍﻻﺟﺘﺰﺍﺀ ﰲ ﺍﻟﻨﻘﻞ‪.‬‬
‫ﻓﺄﺧﺬ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﻮﻭﻱ ﻗﻮﻟﻪ‪ » :‬ﺍﻟﺒﺪﻋﺔ‪ :‬ﺇﺣﺪﺍﺙ ﻣﺎﱂ ﻳﻜﻦ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ «‪.‬‬
‫ﻭﺃﺧﺬ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻗﻮﻟﻪ‪ » :‬ﺍﻟﺒﺪﻋﺔ‪ :‬ﻓﻌﻞ ﻣﺎﱂ ﻳﻌﻬﺪ ﰲ ﻋﺼﺮ ﺭﺳﻮﻝ ﺍﷲ «‪.‬‬
‫ﻭﱂ ﻳﺴﺘﻮﻑ ﻛﻼﻣﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﻣﺴﺎﺋﻞ ﳑﺎ ﺣﺪﺙ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻟﻜﻨﻬﻢ‬
‫ﻋﺪﻭﻫﺎ ﻭﺍﺟﺒﺔ ﺃﻭ ﻣﻨﺪﻭﺑﺔ ﺃﻭ ﻣﺒﺎﺣﺔ‪ ،‬ﲝﺴﺐ ﺍﻷﺻﻞ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﺄﻣﻠﻨﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺰ ﳒﺪﻩ ﳐﺘﻠﻔﹰﺎ ﻋﻤﺎ ﻗﺮﺭﻩ ﺍﻟﺒﺎﺣﺚ ﻓﻘﻮﻟﻪ ﻣﺎﱂ ﻳﻌﻬﺪ ﻻ ﺗﻌﲏ ﻣﺎﱂ ﻳﻔﻌﻞ‪ ،‬ﺑﻞ ﻣﺎ ﻻ‬
‫ﺃﺻﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﻨﻮﻭﻱ ﺍﺳﺘﺸﻬﺪ ﺑﻜﻼﻡ ﺍﻟﻌﺰ‪ ،‬ﻭﻧﻘﻞ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﺃ‪‬ﺎ ﺗﻨﻘﺴﻢ ﺇﱃ ﺣﺴﻨﺔ ﻭﻗﺒﻴﺤﺔ‪.‬‬
‫ﻭﻛﺬﺍ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ » :‬ﺍﻟﺒﺪﻋﺔ ﺑﺪﻋﺘﺎﻥ‪ :‬ﺑﺪﻋﺔ ﳏﻤﻮﺩﺓ‪ ،‬ﻭﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻓﻤﺎ ﻭﺍﻓﻖ ﺍﻟﺴﻨﺔ ﻓﻬﻮ‬
‫ﳏﻤﻮﺩ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﻣﺬﻣﻮﻡ «‪.‬‬
‫ﻓﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ » :‬ﻓﻤﺎ ﻭﺍﻓﻖ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﳏﻤﻮﺩ « ﻻ ﻳﻌﲏ ﻛﻤﺎ ﻓﻬﻢ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻛﻞ ﻣﺎﱂ ﻳﻜﻦ ﰲ‬
‫ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ﻓﻬﻮ ﺑﺪﻋﺔ؛ ﻓﺈﻥ ﻣﻔﻬﻮﻡ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺴﻨﺔ ﻗﺪ ﻳﻜﻮﻥ ﺃﻣﺮﹰﺍ ﻛﺎﻥ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﰲ ﺣﻴﺰ‬
‫ﻼ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪.‬‬
‫ﺍﻟﺒﺪﻋﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻟﻪ ﺃﺻ ﹰ‬
‫ﻛﻤﺎ ﻗﺪ ﻳﺮﻯ ﺑﻌﻀﻬﻢ ﺃﻥ ﻛﻼﻡ ﺍﻟﺸﺎﻃﱯ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪ ،‬ﻭﻗﺪ ﻓﺼﻠﺖ ﻣﻦ ﺧﻼﻝ ﺑﻌﺾ‬
‫ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﺃﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﺍﻻﲡﺎﻩ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﳑﺎ ﻳﺆﻛﺪ ﺫﻟﻚ ﻗﻮﻟﻪ‪ » :‬ﳐﺘﺮﻋﺔ‪ :‬ﺃﻱ ﻃﺮﻳﻘﺔ ﺍﺑﺘﺪﻋﺖ‬
‫ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺗﻘﺪﻣﻬﺎ ﻣﻦ ﺍﻟﺸﺎﺭﻉ «‪ ،‬ﺃﻣﺎ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻓﻬﻲ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﲢﺖ ﺍﻻﺟﺘﻬﺎﺩ؛‬
‫ﺃﻫﻲ ﳑﺎ ﻟﻪ ﺃﺻﻞ ﺷﺮﻋﻲ ﺗﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺑﺪﻋﺔ‪ ،‬ﺃﻡ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﻭﻗﻔﺖ ﻋﻠﻴﻬﺎ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻧﻈﺮﹰﺍ ﻟﺘﻨﻮﻉ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﻬﻢ‬
‫ﺍﻟﺒﺪﻋﺔ ـ ﻣﻊ ﻗﺮﺏ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ـ ﺍﺧﺘﻠﻔﺖ ﺃﺣﻜﺎﻣﻬﻢ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ؛ ﻫﻞ ﻫﻲ ﺑﺪﻋﺔ ﺃﻡ ﻻ ؟‬
‫ﻭﺧﺎﺻﺔ ﺃﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﳚﻌﻞ ﺍﻟﺒﺪﻋﺔ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ‪ . .‬ﻣﻊ ﺃﻧﻨﺎ ﺳﻨﺠﺪ ﺃﻥ ﻫﻨﺎﻙ ﻣﺎ‬
‫ﻳﺪﻝ ﺷﺮﻋﹰﺎ ﺃﻥ ﻣﺎ ﺍﺟﺘﻬﺪ ﻓﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ـ ﻻ ﺳﻴﻤﺎ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ـ ﻻ ﻳﻌﺪ ﺑﺪﻋﺔ ﺃﺑﺪﹰﺍ‪.‬‬
‫ﻭﻟﺌﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﻴﺴﲑ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻵﺭﺍﺀ ﺍﳋﻤﺴﺔ ﺍﻷﻭﱃ؛ ﻓﺈﻥ ﻭﺟﻮﺩ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﳚﻌﻞ ﻛﺜﲑﹰﺍ ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻘﻊ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﺣﻴﺰ ﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻻﻬﺗﺎﻡ ﺑﺎﻟﻀﻼﻝ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﻠﺬﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﺒﺪﻋﺔ ﻟﻨﺼﻞ ﺇﱃ ﺍﻟﺮﺍﺟﺢ ﰲ ﲢﺪﻳﺪ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺒﺪﻋﺔ ﻭﻣﺎ ﻫﻮ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺮﻋﻲ ﳍﺎ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻟﻨﻔﻴﺪ ﻣﻦ ﺫﻟﻚ ﰲ ﻣﻨﻬﺞ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﺍﻟﺒﺪﻋﺔ؛ ﺃﻫﻲ ﺑﺪﻋﺔ ﺃﻡ ﻻ ‪. .‬‬
‫ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻷﻣﺜﻞ ﰲ ﺑﻴﺎﻥ ﺍﳊﻖ‪ ،‬ﻭﻣﻦ ﰒ ﰲ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻻﻋﺘﺪﺍﻝ‪.‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‬
‫ﺑﻴﺎﻥ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳍﺎﺩﻳﺔ ﺇﱃ ﲢﺮﻳﺮ ﻣﺼﻄﻠﺢ ﺍﻟﺒﺪﻋﺔ‬
‫ﺗﻮﻃﺌﺔ‪ :‬ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ‪ :‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺮﻋﻲ ﳌﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ؛ ﻓﺈﳕﺎ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﳎﻤﻮﻉ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﻭﺍﻟﻨﺒﻮﻳﺔ ـ ﻭﺗﺒﻌﹰﺎ ﻟﺬﻟﻚ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ـ ﺍﻟﱵ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺒﺪﻋﺔ‪.‬‬
‫ﺇﺫ ﺑﺎﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻧﺮﻓﻊ ﺍﳋﻼﻑ ﻭ‪‬ﺘﺪﻱ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳊﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻣﺴﺘﺮﺷﺪﻳﻦ‬
‫‪‬ﺪﻱ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﺣﺬﺭ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﺃﺷﺪ ﲢﺬﻳﺮ‪.‬‬
‫ﻓﻼ ﻧﻐﺎﱄ ﰲ ﺇﻃﻼﻕ ﻭﺻﻒ ﺍﻟﺒﺪﻋﺔ ﻋﻠﻰ ﻛﻞ ﻓﻌﻞ ﻣﺴﺘﺠﺪ‪.‬‬
‫ﻭﻻ ﻧﻔﺮﻁ ﰲ ﻗﺒﻮﻝ ﻣﺒﺘﺪﻋﺎﺕ ﲢﺖ ﻣﺴﻤﻴﺎﺕ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻓﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻷﺻﻮﻝ ﳛﻔﻆ ﺍﳌﺴﻠﻢ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻷﻭﻝ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﺛﻢ‪ ‬ﹶﻗ ﱠﻔ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺁﺛﹶﺎ ﹺﺭﻫ‪‬ﻢ ﹺﺑ ‪‬ﺮ ‪‬ﺳ‪‬ﻠﻨ‪‬ﺎ ‪‬ﻭﹶﻗ ﱠﻔ‪‬ﻴﻨ‪‬ﺎ ﹺﺑﻌ‪‬ﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ﹺﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﻭ‪‬ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﺍ ِﻹﳒ‪‬ﻴ ﹶﻞ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻓ‪‬ﻲ‬
‫ﷲ ﹶﻓﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﻋ ‪‬ﻮﻫ‪‬ﺎ‬‫ﺿﻮ‪‬ﺍ ‪‬ﻥ ﺍ ِ‬‫ﺏ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮ ‪‬ﻩ ‪‬ﺭﹾﺃﹶﻓ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎﹺﻧ‪‬ﻴ ﹰﺔ ﺍ‪‬ﺑ‪‬ﺘ ‪‬ﺪﻋ‪‬ﻮﻫ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻛ‪‬ﺘ‪‬ﺒﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹺﺇﻟﱠﺎ ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﺎﺀ ﹺﺭ ‪‬‬
‫ﹸﻗﻠﹸﻮ ﹺ‬
‫‪‬ﺣ ‪‬ﻖ ﹺﺭﻋ‪‬ﺎ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ﻓﹶﺂ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻛ‪‬ﺜ ‪‬ﲑ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳﻘﹸﻮ ﹶﻥ ﴾ ]ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪.[27 :‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ » :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﰒ ﻗﻔﻴﻨﺎ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﺑﺮﺳﻠﻨﺎ ﻭﻗﻔﻴﻨﺎ ﺑﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻭﺁﺗﻴﻨﺎﻩ‬
‫ﺍﻹﳒﻴﻞ ﴾ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻴﻪ ﴿ ﻭﺟﻌﻠﻨﺎ ﰲ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﴾ ﻭﻫﻢ ﺍﳊﻮﺍﺭﻳﻮﻥ ﴿ ﺭﺃﻓﺔ ﴾‬
‫ﺃﻱ ﺭﻗﺔ ﻭﻫﻲ ﺍﳋﺸﻴﺔ ﴿ ﻭﺭﲪﺔ ﴾ ﺑﺎﳋﻠﻖ ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻭﺭﻫﺒﺎﻧﻴﺔ ﺍﺑﺘﺪﻋﻮﻫﺎ ﴾ ﺃﻱ ﺍﺑﺘﺪﻋﺘﻬﺎ ﺃﻣﺔ ﺍﻟﻨﺼﺎﺭﻯ‬
‫﴿ ﻣﺎ ﻛﺘﺒﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ ﴾ ﺃﻱ ﻣﺎ ﺷﺮﻋﻨﺎﻫﺎ ﳍﻢ ﻭﺇﳕﺎ ﻫﻢ ﺍﻟﺘﺰﻣﻮﻫﺎ ﻣﻦ ﺗﻠﻘﺎﺀ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺇﻻ‬
‫ﺍﺑﺘﻐﺎﺀ ﺭﺿﻮﺍﻥ ﺍﷲ ﴾ ﻓﻴﻪ ﻗﻮﻻﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﻢ ﻗﺼﺪﻭﺍ ﺑﺬﻟﻚ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻗﺎﻟﻪ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﻗﺘﺎﺩﺓ‪،‬‬
‫ﻭﺍﻵﺧﺮ‪ :‬ﻣﺎ ﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪ ،‬ﺇﳕﺎ ﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺍﺑﺘﻐﺎﺀ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻓﻤﺎ ﺭﻋﻮﻫﺎ ﺣﻖ‬
‫ﺭﻋﺎﻳﺘﻬﺎ ﴾ ﺃﻱ ﻓﻤﺎ ﻗﺎﻣﻮﺍ ﲟﺎ ﺍﻟﺘﺰﻣﻮﺍ ﺣﻖ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﺫﻡ ﳍﻢ ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺩﻳﻦ ﺍﷲ‬
‫ﻣﺎﱂ ﻳﺄﻣﺮ ﺑﻪ ﺍﷲ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﻋﺪﻡ ﻗﻴﺎﻣﻬﻢ ﲟﺎ ﺍﻟﺘﺰﻣﻮﺍ ﳑﺎ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻗﺮﺑﺔ ﻳﻘﺮ‪‬ﻢ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ «)‪.(28‬‬
‫ﻭﻗﺎﻝ ﺍﻵﻟﻮﺳﻲ‪ :‬ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻡ ﺍﻟﺒﺪﻋﺔ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﻇﺎﻫﺮﹰﺍ ﺫﻡ ﻋﺪﻡ‬
‫ﺭﻋﺎﻳﺔ ﻣﺎ ﺍﻟﺘﺰﻣﻮﻩ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺒﺪﻋﺔ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﺒﺪﻋﺔ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻭﺍﺟﺒﺔ ﻭﻣﻨﺪﻭﺑﺔ ﻭﳏﺮﻣﺔ ﻭﻣﻜﺮﻭﻫﺔ ﻭﻣﺒﺎﺣﺔ‪ ،‬ﻓﻤﻦ ﺍﻟﻮﺍﺟﺒﺔ‪ :‬ﺗﻌﻠﻢ ﺃﺩﻟﺔ‬
‫ﺍﳌﺘﻜﻠﻤﲔ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﳌﻼﺣﺪﺓ ﻭﺍﳌﺒﺘﺪﻋﲔ‪ ،‬ﻭﻣﻦ ﺍﳌﻨﺪﻭﺑﺔ‪ :‬ﺗﺼﻨﻴﻒ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﻭﺑﻨﺎﺀ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﺮﺑﻂ‪ ،‬ﻭﻣﻦ‬
‫ﺍﳌﺒﺎﺣﺔ‪ :‬ﺍﻟﺘﺒﺴﻂ ﰲ ﺃﻟﻮﺍﻥ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﻭﺍﳌﻜﺮﻭﻩ ﻇﺎﻫﺮﺍﻥ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﻗﻮﻟﻪ ‪ : ρ‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻣﻦ‬
‫ﺍﻟﻌﺎﻡ ﺍﳌﺨﺼﻮﺹ)‪.(29‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺃﻓﺎﺩ ﻫﺬﺍ ﺍﻷﺻﻞ ﺫﻡ ﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﺇﺫ ﺍﺑﺘﺪﻋﻮﺍ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻧﻘﻄﺎﻉ ﻋﻦ ﺍﳋﻠﻖ ﻭﺭﻓﺾ‬
‫ﻼ ﺇﱃ ﺃﻣﺮ ﻣﺸﺮﻭﻉ ﻭﻫﻮ ﻃﻠﺐ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﺳﻴﻠﺔ ﱂ ﺗﻜﻦ‬ ‫ﺍﳌﺒﺎﺣﺎﺕ ﻣﻦ ﺯﻭﺟﺎﺕ ﻭﻃﻌﺎﻡ؛ ﺗﻮﺻ ﹰ‬
‫ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻤﺎ ﺭﻋﻮﻫﺎ‪ ،‬ﺃﻱ ﻓﻠﻢ ]ﻳﻘﻮﻣﻮﺍ ﲝﻘﻬﺎ ﻓﻠﻢ[ ﺗﻮﺻﻠﻬﻢ ﺇﱃ ﺍﳌﺮﺍﺩ‪ ،‬ﻛﻤﻦ ﺍﻟﺘﺰﻡ ﺑﻨﺬﺭ ﰒ ﱂ‬
‫ﻳﻒ ﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﺫﻣﹰﺎ ﻟﻠﻮﺟﻬﲔ)‪.(30‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺪﻝ ﺃﻥ ﺍﳋﲑ ﰲ ﺍﻟﺘﺰﺍﻡ ﻣﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ﻭﻣﺎ ﺷﺮﻉ ﻟﻨﺎ‪ ،‬ﻣﻦ ﻏﲑ ﻏﻠﻮ ﻭﻻ ﺇﻓﺮﺍﻁ‬
‫ﻭﻻ ﺗﻔﺮﻳﻂ‪ ،‬ﻟﻜﻦ ﻳﺒﻘﻰ ﺍﻟﺴﺆﺍﻝ ﻗﺎﺋﻤﹰﺎ ﻣﱴ ﳓﻜﻢ ﻋﻠﻰ ﺃﻣﺮ ﺃﻧﻪ ﻣﺒﺘﺪﻉ ﺃﻭ ﻏﲑ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻟﻌﻞ ﻣﺎ ﺳﻴﺄﰐ ﻣﻦ‬
‫ﻧﺼﻮﺹ ﻳﻔﻴﺪ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﻣﻦ ﺃﺣﺪﺙ ﺃﻣﺮﹰﺍ ﻣﺮﺍﻋﻴﹰﺎ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺑﺄﻥ ﻛﺎﻥ ﻟﻪ‬
‫ﺃﺻﻞ ﰲ ﺍﻟﺸﺮﻉ ﻭﱂ ﻳﻜﻦ ﳐﺎﻟﻔﺎﹰ؛ ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻣﻨﻪ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ‬
‫ﺕ‬
‫ﺏ ‪‬ﻭﺃﹸ ‪‬ﺧﺮ‪ ‬ﻣ‪‬ﺘﺸ‪‬ﺎﹺﺑﻬ‪‬ﺎ ‪‬‬‫ﺕ ‪‬ﻫﻦ‪ ‬ﹸﺃﻡﱡ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬ ‫ﺤ ﹶﻜﻤ‪‬ﺎ ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬‬ ‫ﺏ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺁﻳ‪‬ﺎ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬ ‫ﻱ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻫ‪ ‬ﻮ ﺍﻟﱠ ‪‬ﺬ ‪‬‬
‫ﷲ‬
‫ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﰲ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ‪‬ﻢ ‪‬ﺯ‪‬ﻳ ﹲﻎ ﹶﻓ‪‬ﻴ‪‬ﺘﹺﺒﻌ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺗﺸ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﺎﺀ ﺍﹾﻟ ‪‬ﻔ‪‬ﺘ‪‬ﻨ ‪‬ﺔ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﺎﺀ ‪‬ﺗ ﹾﺄﻭﹺﻳ‪‬ﻠ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﺗ ﹾﺄﻭﹺﻳﹶﻠﻪ‪ ‬ﹺﺇﻻﱠ ﺍ ُ‬
‫ﻭ‪‬ﺍﻟﺮ‪‬ﺍ ‪‬ﺳﺨ‪‬ﻮ ﹶﻥ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[7 :‬‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺗﻼ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻫﺬﻩ ﺍﻵﻳﺔ‪ ﴿ :‬ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ‬
‫ﻣﻨﻪ ﺁﻳﺎﺕ ﳏﻜﻤﺎﺕ ﴾ ﺇﱃ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻣﺎ ﻳﺬﻛﺮ ﺇﻻ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﴾‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ » : ρ‬ﻓﺈﺫﺍ‬
‫ﺭﺃﻳﺘﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﲰ‪‬ﻰ ﺍﷲ ﻓﺎﺣﺬﺭﻭﻫﻢ «)‪.(31‬‬
‫ﺍﻟﻨﺺ ﲢﺬﻳﺮ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﳌﺘﺸﺎﺑﻪ ﻭﺗﺮﻙ ﺍﶈﻜﻢ‪ ،‬ﺇﺫ ﺫﻟﻚ ﺳﻠﻮﻙ ﻓﺮﻕ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﺩﻟﺖ ﺍﻟﻨﺼﻮﺹ ﻛﺬﻟﻚ‬
‫ﺃﻥ ﻣﻦ ﺗﺎﺑﻊ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻋﻠﻰ ﺍﶈﻜﻢ ﻭﻗﺪ ﺗﺄﻫﻠﻮﺍ‬
‫ﻟﻠﻨﻈﺮ ﻭﺍﻻﺟﺘﻬﺎﺩ؛ ﻻ ﺗﻜﻮﻥ ﺃﻗﻮﺍﳍﻢ ﻭﺍﺟﺘﻬﺎﺩﺍﻬﺗﻢ ﺩﺍﺧﻠﺔ ﰲ ﺩﺍﺋﺮﺓ ﺍﻻﺑﺘﺪﺍﻉ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ ρ‬ﻳﻘﻮﻝ‪ » :‬ﺇﻥ ﺍﳊﻼﻝ ﺑﲔ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﺑﲔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ ﻻ ﻳﻌﻠﻤﻬﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﻦ ﺍﺗﻘﻰ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﻓﻘﺪ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ﻭﻋ‪‬ﺮﺿﻪ‪ ،‬ﻭﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻗﻊ ﰲ ﺍﳊﺮﺍﻡ‪ ،‬ﻛﺎﻟﺮﺍﻋﻲ ﻳﺮﻋﻰ ﺣﻮﻝ ﺍﳊﻤﻰ‬
‫ﻳﻮﺷﻚ ﺃﻥ ﻳﺮﺗﻊ ﻓﻴﻪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻟﻜﻞ ﻣﻠﻚ ﲪﻰ‪ ،‬ﺃﻻ ﻭﺇﻥ ﲪﻰ ﺍﷲ ﳏﺎﺭﻣﻪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ‬
‫ﺻﻠﺤﺖ ﺻﻠﹶﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ«)‪.(32‬‬
‫ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺟﻮﺩ ﺃﻣﻮﺭ ﻭﻗﻀﺎﻳﺎ ﻣﺸﺘﺒﻬﺎﺕ ﻳﻌﻠﻤﻬﺎ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﳑﺎ ﻳﺪﻝ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎ‬
‫ﺍﺟﺘﻬﺪ ﻋﺎﱂ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ﰲ ﻗﻀﻴﺔ ﻣﺎ ﻓﻬﻲ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ‬
‫ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺮﺍﺑﻊ‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ » : ρ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ‬
‫ﺭ ‪‬ﺩ « ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ)‪ ،(33‬ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ‪ » :‬ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬
‫ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ «‪.‬‬
‫ﻭﺍﺳﺘﻮﰱ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲟﺎ ﻳﻔﺮﻕ ﺑﲔ ﻣﺎ ﻫﻮ ﻣﺸﺮﻭﻉ ﻭﻣﺎ ﻟﻴﺲ ﲟﺸﺮﻭﻉ‪ ،‬ﻭﻣﺎ‬
‫ﻫﻮ ﻣﺒﺘﺪﻉ ﻭﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻜﺎﻥ ﳑﺎ ﻗﺎﻝ‪ » :‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝﱡ ﲟﻨﻄﻮﻗﻪ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻋﻤﻞ ﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺃﻣﺮ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻳﺪﻝ ﲟﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻋﻤﻞ ﻋﻠﻴﻪ ﺃﻣﺮﻩ‪ ،‬ﻓﻬﻮ ﻏﲑ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺄﻣﺮﻩ‬
‫ﻫﺎﻫﻨﺎ‪ :‬ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ‪ ،‬ﻛﺎﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ » :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ «‪.‬‬
‫ﻓﺎﳌﻌﲎ ﺇﺫﹰﺍ‪ :‬ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻋﻤﻠﻪ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﺸﺮﻉ ﻟﻴﺲ ﻣﺘﻘﻴﺪﹰﺍ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ » :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ « ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﻠﲔ ﻛﻠﻬﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﲢﺖ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺎﻛﻤﺔ ﻋﻠﻴﻬﺎ ﺑﺄﻣﺮﻫﺎ ﻭ‪‬ﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻤﻠﻪ ﺟﺎﺭﻳﹰﺎ ﲢﺖ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻉ‪ ،‬ﻣﻮﺍﻓﻘﹰﺎ ﳍﺎ‪ ،‬ﻓﻬﻮ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ‪.‬‬
‫ﻭﺍﻷﻋﻤﺎﻝ ﻗﺴﻤﺎﻥ‪ :‬ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﻣﻌﺎﻣﻼﺕ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﻋﺎﻣﻠﻪ‪،‬‬
‫ﻭﻋﺎﻣﻠﻪ ﻳﺪﺧﻞ ﲢﺖ ﻗﻮﻟﻪ‪ ﴿ :‬ﺃﻡ ﳍﻢ ﺷﺮﻛﺎﺀ ﺷﺮﻋﻮﺍ ﳍﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﴾ ]ﺍﻟﺸﻮﺭﻯ‪،[21 :‬‬
‫ﻓﻤﻦ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺑﻌﻤﻞ ﱂ ﳚﻌﻠﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻗﺮﺑﺔ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻌﻤﻠﻪ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺷﺒﻴﻪ ﲝﺎﻝ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﺻﻼﻬﺗﻢ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﻣﻜﺎﺀ ﻭﺗﺼﺪﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﻦ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﻤﺎﻉ ﺍﳌﻼﻫﻲ‪ ،‬ﺃﻭ‬
‫ﺑﺎﻟﺮﻗﺺ‪ ،‬ﺃﻭ ﺑﻜﺸﻒ ﺍﻟﺮﺃﺱ ﰲ ﻏﲑ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﱂ ﻳﺸﺮﻉ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺍﻟﺘﻘﺮﺏ ‪‬ﺎ ﺑﺎﻟﻜﻠﻴﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﺎ ﻛﺎﻥ ﻗﺮﺑﺔ ﰲ ﻋﺒﺎﺩﺓ ﻳﻜﻮﻥ ﻗﺮﺑﺔ ﰲ ﻏﲑﻫﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻓﻘﺪ ﺭﺃﻯ ﺍﻟﻨﱯ ‪ ρ‬ﺭﺟ ﹰ‬
‫ﻼ ﻗﺎﺋﻤﹰﺎ ﰲ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﻧﺬﺭ ﺃﻥ ﻳﻘﻮﻡ ﻭﻻ ﻳﻘﻌﺪ ﻭﻻ ﻳﺴﺘﻈﻞ‪ ،‬ﻭﺃﻥ ﻳﺼﻮﻡ‪ ،‬ﻓﺄﻣﺮﻩ ﺍﻟﻨﱯ ‪ ρ‬ﺃﻥ ﻳﻘﻌﺪ‬
‫ﻭﻳﺴﺘﻈﻞ‪ ،‬ﻭﺃﻥ ﻳﺘﻢ ﺻﻮﻣﻪ)‪ (34‬ﻓﻠﻢ ﳚﻌﻞ ﻗﻴﺎﻣﻪ ﻭﺑﺮﻭﺯﻩ ﰲ ﺍﻟﺸﻤﺲ ﻗﺮﺑﺔ ﻳﻮﰱ ﺑﻨﺬﺭﳘﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺫﻟﻚ‬
‫ﻛﺎﻥ ﰲ ﻳﻮﻡ ﲨﻌﺔ ﻋﻨﺪ ﲰﺎﻉ ﺧﻄﺒﺔ ﺍﻟﻨﱯ ‪ ،(35) ρ‬ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻓﻨﺬﺭ ﺃﻥ ﻳﻘﻮﻡ ﻭﻻ ﻳﻘﻌﺪ ﻭﻻ ﻳﺴﺘﻈﻞ ﻣﺎ‬
‫ﺩﺍﻡ ﺍﻟﻨﱯ ‪ ρ‬ﳜﻄﺐ‪ ،‬ﺇﻋﻈﺎﻣﹰﺎ ﻟﺴﻤﺎﻉ ﺧﻄﺒﺔ ﺍﻟﻨﱯ ‪ ،ρ‬ﻭﱂ ﳚﻌﻞ ﺍﻟﻨﱯ ‪ ρ‬ﺫﻟﻚ ﻗﺮﺑﺔ ﺗﻮﰱ ﺑﻨﺬﺭﻩ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﺒﺎﺩﺓ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻷﺫﺍﻥ ﻭﺍﻟﺪﻋﺎﺀ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﱪﻭﺯ ﻟﻠﺸﻤﺲ ﻗﺮﺑﺔ ﻟﻠﻤﺤﺮﻡ)‪ ،(36‬ﻓﺪﻝ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻗﺮﺑﺔ ﰲ ﻣﻮﻃﻦ ﻳﻜﻮﻥ ﻗﺮﺑﺔ ﰲ ﻛﻞ ﺍﳌﻮﺍﻃﻦ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﺒﻊ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻣﺎ ﻭﺭﺩﺕ‬
‫ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺗﻘﺮﺏ ﺑﻌﺒﺎﺩﺓ ‪‬ﻧ ﹺﻬ ‪‬ﻲ ﻋﻨﻬﺎ ﲞﺼﻮﺻﻬﺎ‪ ،‬ﻛﻤﻦ ﺻﺎﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻭ ﺻﻠﻰ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‪.‬‬
‫ﻼ ﺃﺻﻠﻪ ﻣﺸﺮﻭﻉ ﻭﻗﺮﺑﺔ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﲟﺸﺮﻭﻉ‪ ،‬ﺃﻭ ﺃﺧ ﱠﻞ ﻓﻴﻪ ﲟﺸﺮﻭﻉ‪،‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬
‫ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﳐﺎﻟﻒ ﻟﻠﺸﺮﻳﻌﺔ ﺑﻘﺪﺭ ﺇﺧﻼﻟﻪ ﲟﺎ ﺃﺧﻞ ﺑﻪ‪ ،‬ﺃﻭ ﺇﺩﺧﺎﻟﻪ ﻣﺎ ﺃﺩﺧﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻞ ﻳﻜﻮﻥ ﻋﻤﻠﻪ ﻣﻦ ﺃﺻﻠﻪ‬
‫ﻣﺮﺩﻭﺩﹰﺍ ﻋﻠﻴﻪ ﺃ ‪‬ﻡ ﻻ؟ ﻓﻬﺬﺍ ﻻ ﻳﻄﻠﻖ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺑﺮﺩ ﻭﻻ ﻗﺒﻮﻝ‪ ،‬ﺑﻞ ﻳﻨﻈﺮ ﻓﻴﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﺃﺧﻞ ﺑﻪ ﻣﻦ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﻌﻤﻞ ﺃﻭ ﺷﺮﻭﻃﻪ ﻣﻮﺟﺒﹰﺎ ﻟﺒﻄﻼﻧﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﻤﻦ ﺃﺧﻞ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻟﻠﺼﻼﺓ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻛﻤﻦ‬
‫ﺃﺧﻞ ﺑﺎﻟﺮﻛﻮﻉ ﺃﻭ ﺑﺎﻟﺴﺠﻮﺩ ﺃﻭ ﺑﺎﻟﻄﻤﺄﻧﻴﻨﺔ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻬﺬﺍ ﻋﻤﻞ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻪ ﺇﻥ ﻛﺎﻥ ﻓﺮﺿﹰﺎ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺃﺧﻞ ﺑﻪ ﻻ ﻳﻮﺟﺐ ﺑﻄﻼﻥ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﻤﻦ ﺃﺧﻞ ﺑﺎﳉﻤﺎﻋﺔ ﻟﻠﺼﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ﻋﻨﺪ ﻣﻦ ﻳﻮﺟﺒﻬﺎ ﻭﻻ‬
‫ﳚﻌﻠﻬﺎ ﺷﺮﻃﹰﺎ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﻠﻪ ﻣﺮﺩﻭﺩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻧﺎﻗﺺ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺯﺍﺩ ﰲ ﺍﻟﻌﻤﻞ ﺍﳌﺸﺮﻭﻉ ﻣﺎ ﻟﻴﺲ ﲟﺸﺮﻭﻉ‪ ،‬ﻓﺰﻳﺎﺩﺗﻪ ﻣﺮﺩﻭﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ‬
‫ﻗﺮﺑﺔ ﻭﻻ ﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺗﺎﺭﺓ ﻳﺒ ﹸﻄﻞ ‪‬ﺎ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﺮﺩﻭﺩﹰﺍ‪ ،‬ﻛﻤﻦ ﺯﺍﺩ ﰲ ﺻﻼﺗﻪ ﺭﻛﻌﺔ‬
‫ﻼ‪ ،‬ﻭﺗﺎﺭﺓ ﻻ ‪‬ﻳﺒﻄﻠﻪ‪ ،‬ﻭﻻ ﻳﺮﺩﻩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻛﻤﻦ ﺗﻮﺿﺄ ﺃﺭﺑﻌﹰﺎ ﺃﺭﺑﻌﹰﺎ‪ ،‬ﺃﻭ ﺻﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻊ ﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﻋﻤﺪﹰﺍ ﻣﺜ ﹰ‬
‫ﻭﻭﺍﺻﻞ ﰲ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﻗﺪ ﻳﺒ ‪‬ﺪﻝ ﻣﺎ ‪‬ﻳﺆﻣﺮ ﺑﻪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﲟﺎ ﻫﻮ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻛﻤﻦ ﺳﺘﺮ ﻋﻮﺭﺗﻪ ﰲ ﺍﻟﺼﻼﺓ ﺑﺜﻮﺏ‬
‫ﺼﺐ‪ ،‬ﻓﻬﺬﺍ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‪ :‬ﻫﻞ ﻋﻤﻠﻪ‬ ‫‪‬ﻣﺤ ‪‬ﺮﻡ‪ ،‬ﺃﻭ ﺗﺆﺿﺄ ﻟﻠﺼﻼﺓ ﲟﺎﺀ ﻣﻐﺼﻮﺏ‪ ،‬ﺃﻭ ﺻﻠﻰ ﰲ ﺑﻘﻌﺔ ﻏ ‪‬‬
‫ﻣﺮﺩﻭﺩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻏﲑ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﺗﱪﺃ ﺑﻪ ﺍﻟﺬﻣﺔ ﻣﻦ ‪‬ﻋﻬﺪﺓ ﺍﻟﻮﺍﺟﺐ؟ ﻭﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﲟﺮﺩﻭﺩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻋﻦ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻼﻡ ﻳﻘﺎﻝ ﳍﻢ ﺍﻟ ‪‬‬
‫ﺸﻤﺮ‪‬ﻳﺔ‬
‫ﺃﺻﺤﺎﺏ ﺃﰊ ﴰﺮ)‪ (37‬ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻣﻦ ﺻﻠﻰ ﰲ ﺛﻮﺏ ﻛﺎﻥ ﰲ ﲦﻨﻪ ﺩﺭﻫﻢ ﺣﺮﺍﻡ ﺃﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺻﻼﺗﻪ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﲰﻌﺖ ﻗﻮ ﹰﻻ ﺃﺧﺒﺚ ﻣﻦ ﻗﻮﳍﻢ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻣﻦ ﺃﻛﺎﺑﺮ ﻓﻘﻬﺎﺀ ﺃﻫﻞ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺍﳌﻄﻠﻌﲔ ﻋﻠﻰ ﻣﻘﺎﻻﺕ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻨﻜﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻌﻠﻪ ﺑﺪﻋﺔ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﱂ ‪‬ﻳﻌﻠﻢ ﻋﻦ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﻘﻮﻝ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﰲ ﻣﺜﻞ ﻫﺬﺍ «)‪.(38‬‬
‫ﻭﺍﳋﻼﺻﺔ ﻣﻦ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺍﻻﺑﺘﺪﺍﻉ ﻳﻜﻮﻥ ﰲ‪:‬‬
‫‪ .1‬ﺇﺣﺪﺍﺙ ﻋﺒﺎﺩﺍﺕ ﻻ ﺃﺻﻞ ﳍﺎ‪.‬‬
‫‪ .2‬ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺑﺄﻣﺮ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﰲ ﺍﻟﺸﺮﻉ‪.‬‬
‫‪ .3‬ﺃﻥ ﻳﺘﻘﺮﺏ ﺑﻌﺒﺎﺩﺓ ﻣﺸﺮﻭﻋﺔ ﰲ ﻭﻗﺖ ﻣﻨﻬﻲ ﻋﻨﻪ ﻣﻌﺘﻘﺪﹰﺍ ﺳﻨﻴﺔ ﺫﻟﻚ‪.‬‬
‫‪ .4‬ﺃﻥ ﻳﺰﻳﺪ ﰲ ﻋﺒﺎﺩﺓ ﳏﺪﺩﺓ ﻣﻘﺪ‪‬ﺭﺓ ﻣﺎﱂ ﻳﺮﺩ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﻨﻘﺺ ﻣﻌﺘﻘﺪﹰﺍ ﺳﻨﻴﺔ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﺮﺩ ﺫﻟﻚ ﻛﻠﻪ ﻛﻤﺎ ﺗﺮﻯ ﺃﻥ ﳛﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻻ ﺃﺻﻞ ﻟﻪ‪.‬‬
‫ﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻣﻬﻢ ﰲ ﺑﻴﺎﻥ ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺍﻟﻔﻬﻢ‬
‫ﻟﻠﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺃﻥ ﻧﻘﻒ ﻣﻊ ﻛﻠﻤﺔ‪ ) :‬ﺃﻣﺮﻧﺎ ( ﻣﺎ ﻫﻮ ؟ ﻻ ﺷﻚ ﺃﻧﻪ ﻳﻘﺼﺪ ‪‬ﺎ » ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﻣﺴﺎﻟﻚ ﺍﻻﺟﺘﻬﺎﺩ ﻛﺎﻟﻘﻴﺎﺱ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ ـ ﻋﻨﺪ‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ـ ﻭﲢﻜﻴﻢ ﺍﻟﻌﺮﻑ ﺣﻴﺚ ﺳﻜﺖ ﺍﻟﻨﺺ ـ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ـ ﻭﻛﻞ ﺫﻟﻚ ﺩﺍﺧﻞ ﰲ ﺃﻣﺮ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ،ρ‬ﻭﻟﻜﻦ ﻻ ﳛﺴﻦ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳﺴﺘﻨﺒﻂ ﻣﺎ ﻳﻮﺍﻓﻖ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺇﻻ ﻣﻦ ﻭﺻﻞ ﺇﱃ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‬
‫ﺃﻭ ﻭﺻﻞ ﺇﱃ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﳝﻴ‪‬ﺰﻭﺍ ﺑﲔ ﻣﺎ ﻭﺍﻓﻖ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ρ‬‬
‫ﺨﺮﹺﺝ ﻣ‪‬ﻦ ﺃﺧﺬ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻭﺃﻋﻤﺎﻝ ﻭﻣﺎ ﻻ ﻳﻮﺍﻓﻖ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻔﺘﻮﻯ ﻫﺆﻻﺀ ﺃﻭ ﺃﺣ ‪‬ﺪﻫﻢ ﺑﺎﳌﻮﺍﻓﻘﺔ ‪‬ﻳ ‪‬‬
‫ﺑﻔﺘﻮﺍﻩ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﻠﻨﺎﻩ ﺗﺸﻬﺪ ﻟﻪ ﺃﻋﻤﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﺣﺪﺙ ﺃﻥ‬
‫ﺍﻟﺼﺤﺎﰊ ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻭ ﻳﻔﻌﻞ ﺍﻟﻔﻌﻞ ﺑﻨﺎﺀ ﻋﻠﻰ ﻓﻬﻤﻪ ﻟﺸﺮﻳﻌﺔ ﺍﷲ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻧﺺ ﺧﺎﺹ ﰲ ﻋﻤﻠﻪ‬
‫ﺃﻭ ﰲ ﻗﻮﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻳﻌﺠﺒﻪ ﺫﻟﻚ ﺇﻥ ﻭﺍﻓﻖ ﻓﻌ ﹰ‬
‫ﻼ ﺃﻣﺮﻩ‪ ،‬ﻭﺇﻻ ﺻﺤ‪‬ﺢ ﻭﺳﺪ‪‬ﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﻔﻌﻠﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻬﻤﹰﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻳﻘﺮﻩ ﻭﻳﻌﺠﺒﻪ؛ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺜﲑﹰﺍ‬
‫ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﱵ ﺣﺪﺛﺖ ﺑﻌﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺪ ﺗﻮﺍﻓﻖ ﺃﻣﺮﻩ ﻭﻗﺪ ﲣﺎﻟﻔﻪ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻱ ﳛﻜﻢ‬
‫ﻋﻠﻴﻬﺎ؟ ﻻ ﺷﻚ ﺃﻥ ﺃﺋﻤﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺃﺋﻤﺔ ﺍﻟﻔﺘﻮﻯ ﺍﳌﺆﻫ‪‬ﻠﲔ ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﻣﺎ ﻳﻮﺍﻓﻖ ﺍﻷﻣﺮ ﻭﻣﺎ ﳜﺎﻟﻔﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﲨﻌﻮﺍ ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﻻ ﻳﺴﻊ ﻣﺴﻠﻤﹰﺎ ﺃﻥ ﳜﺎﻟﻔﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﻓﺘﺮﻗﻮﺍ ﻓﺎﻷﻣﺮ ﻭﺍﺳﻊ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﳛﺪﺙ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻧﻘﺎﺵ‬
‫ﰒ ﻳﺴﺘﻘﺮ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻷﻣﺔ ﻋﻠﻰ ﺷﻲﺀ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﺒﻌﺪ ﺍﻻﺗﻔﺎﻕ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺃﻣﺮ ﺍﻷﻣﺔ ﻋﻠﻰ ﺷﻲﺀ ﻓﻬﻬﻨﺎ‬
‫ﻛﺬﻟﻚ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﳜﺎﻟﻒ‪ ،‬ﻭﻣﻦ ﺧﺎﻟﻒ ﻛﺎﻥ ﻣﺒﺘﺪﻋﹰﺎ «)‪.(39‬‬
‫ﻭﳑﺎ ﻳﺆﻛﺪ ﻣﺎ ﺫﻛﺮ ﺃﻧﻨﺎ ﳒﺪ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺗﺸﺪﺩﻭﺍ ﰲ ﺃﻣﺮ ﺍﻟﺒﺪﻋﺔ ﻭﻋﺪ‪‬ﻭﺍ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﻣﺒﺘﺪﻋﺎﹰ؛ ﳒﺪﻫﻢ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﶈﺪﺛﺔ‪ ،‬ﻓﻨﺠﺪ ﻣﻦ ﳚﻴﺰﻫﺎ‪ ،‬ﻭﻣﻦ‬
‫ﻳﻌﺪﻫﺎ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫‪ .1‬ﺍﲣﺎﺫ ﺍﻟﺴﺒﺤﺔ‪.‬‬
‫‪ .2‬ﺗﻜﺮﺍﺭ ﺍﻟﻌﻤﺮﺓ ﰲ ﺭﻣﻀﺎﻥ‪.‬‬
‫‪ .3‬ﺩﻋﺎﺀ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﺭﻣﻀﺎﻥ‪.‬‬
‫‪ .4‬ﺗﻘﺒﻴﻞ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫‪ .5‬ﻗﺒﺾ ﺍﻟﻴﺪﻳﻦ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪.‬‬
‫‪ .6‬ﲣﺼﻴﺺ ﺻﻼﺓ ﺍﻟﻘﻴﺎﻡ ﲨﺎﻋﺔ ﺑﺎﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﰲ ﺭﻣﻀﺎﻥ‪.‬‬
‫‪ .7‬ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﺍﺳﻢ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻭﺑﺘﺨﺮﻳﺞ ﺣﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻛﺜﲑ)‪.(40‬‬
 ‫ﺍﻷﺻﻞ ﺍﳋﺎﻣﺲ‬
‫ﻋﻦ ﺍﻟﻌ‪‬ﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ‪ τ‬ﻗﺎﻝ‪ :‬ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻣﻮﻋﻈﺔ ﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭ ﹶﺫﺭ‪‬ﻓﺖ ﻣﻨﻬﺎ‬
‫ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﺄ‪‬ﺎ ﻣﻮﻋﻈﺔ ﻣﻮﺩ‪‬ﻉ‪ ،‬ﻓﺄﻭﺻﻨﺎ‪ ،‬ﻗﺎﻝ‪ » :‬ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻤﻊ‬
‫ﺶ ﻣﻨﻜﻢ ﺑﻌﺪﻱ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ‬
‫ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﺗﺄﻣ‪‬ﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ‪ ،‬ﻭﺇﻧﻪ ﻣﻦ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ‪ ،‬ﻋﻀﱡﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ «‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ)‪.(41‬‬
‫ﻭﺃﺧﺮﺝ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ τ‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺇﺫﺍ ﺧﻄﺐ ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ‬
‫ﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ‬
‫ﺻﻮﺗﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ‪ ،‬ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬﺭ ﺟﻴﺶ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺻﺒﺤﻜﻢ ﻭﻣﺴﺎﻛﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ » :‬ﺑﻌ‪‬ﺜ ‪‬‬
‫ﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ‬ ‫ﻛﻬﺎﺗﲔ « ﻭ‪‬ﻳ ﹾﻘﺮ‪‬ﻥ ﺑﲔ ﺇﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺑ ‪‬ﺔ ﻭﺍﻟﻮﺳﻄﻰ ﻭﻳﻘﻮﻝ‪ » :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎ ‪‬‬
‫ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ‪ ،‬ﻭﺷ ‪‬ﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﻬﺗﺎ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ « ﰒ ﻳﻘﻮﻝ‪ » :‬ﺃﻧﺎ ﺃﻭﱃ ﺑﻜﻞ ﻣﺆﻣﻦ ﻣﻦ‬
‫ﱄ ﻭﻋﻠ ‪‬ﻲ «)‪.(42‬‬
‫ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺗﺮﻙ ﻣﺎ ﹰﻻ ﻓﻸﻫﻠﻪ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺩ‪‬ﻳﻨﹰﺎ ﺃﻭ ﺿ‪‬ﻴﺎﻋﹰﺎ ﻓﺈ ﱠ‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺭﺟﺐ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻓﻘﻮﻟﻪ ‪ » : ρ‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ « ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ‪ ،‬ﻻ ﳜﺮﺝ ﻋﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ‬
‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺷﺒﻴﻪ ﺑﻘﻮﻟﻪ ‪ » : ρ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ «)‪ ،(43‬ﻓﻜﻞ ﻣﻦ ﺃﺣﺪﺙ‬
‫ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻧﺴﺒﻪ ﺇﱃ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺃﺻﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﻳﺮﺟﻊ ﺇﻟﻴﻪ؛ ﻓﻬﻮ ﺿﻼﻟﺔ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺑﺮﻱﺀ ﻣﻨﻪ‪ ،‬ﻭﺳﻮﺍﺀ‬
‫ﰲ ﺫﻟﻚ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺃﻭ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻭﻗﻊ ﰲ ﻛﻼﻡ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﺳﺘﺤﺴﺎﻥ ﺑﻌﺾ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﺈﳕﺎ ﺫﻟﻚ ﰲ ﺍﻟﺒﺪﻉ ﺍﻟﻠﻐﻮﻳﺔ ﻻ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ‪ τ‬ﳌﺎ ﲨﻊ ﺍﻟﻨﺎﺱ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ﰲ ﺍﳌﺴﺠﺪ ﻭﺧﺮﺝ ﻭﺭﺁﻫﻢ ﻳﺼﻠﻮﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ «‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺑﺪﻋﺔ ﻓﻨﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ‬
‫ﰊ ﺑﻦ ﻛﻌﺐ ﻗﺎﻝ ﻟﻪ‪ » :‬ﺇﻥ ﻫﺬﺍ ﱂ ﻳﻜﻦ «‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ » :‬ﻗﺪ ﻋﻠﻤﺖ ﻭﻟﻜﻨﻪ ﺣﺴﻦ «‪،‬‬ ‫«)‪ (44‬ﻭﺭﻭﻱ ﻋﻦ ﺃ ‪‬‬
‫ﻭﻣﺮﺍﺩﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﺃﺻﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻓﻤﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ ρ‬ﻛﺎﻥ ﳛﺚ ﻋﻠﻰ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻳﺮﻏﺐ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻨﻪ ﻳﻘﻮﻣﻮﻥ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﲨﺎﻋﺎﺕ ﻣﺘﻔﺮﻗﺔ ﻭﻭﺣﺪﺍﻧﺎ‪ ،‬ﻭﻫﻮ ‪ ρ‬ﺻﻠﻰ ﺑﺄﺻﺤﺎﺑﻪ ﰲ ﺭﻣﻀﺎﻥ ﻏﲑ ﻟﻴﻠﺔ‪ ،‬ﰒ ﺍﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ ﻣﻌﻠ ﹰ‬
‫ﻼ ﺑﺄﻧﻪ‬
‫ﺧﺸﻲ ﺃﻥ ﻳﻜﺘﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﻌﺠﺰﻭﺍ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﹸﺃ ‪‬ﻣﻦ ﺑﻌﺪﻩ ‪ ،(45) ρ‬ﻭﺭﻭﻱ ﻋﻨﻪ ‪ ρ‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻡ‬
‫ﺑﺄﺻﺤﺎﺑﻪ ﻟﻴﺎﱄ ﺍﻹﻓﺮﺍﺩ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ)‪. (46‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻧﻪ ‪ ρ‬ﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺻﺎﺭ ﻣﻦ ﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻨﺎﺱ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ﰲ ﺯﻣﻦ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﺫﺍﻥ ﺍﳉﻤﻌﺔ ﺍﻷﻭﻝ)‪ ،(47‬ﺯﺍﺩﻩ ﻋﺜﻤﺎﻥ ﳊﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻗﺮﻩ ﻋﻠﻲ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﻤﻞ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﻫﻮ ﺑﺪﻋﺔ «)‪ ،(48‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﻣﺎ ﺃﺭﺍﺩ ﺃﺑﻮﻩ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﲨﻊ ﺍﳌﺼﺤﻒ ﰲ ﻛﺘﺎﺏ ﻭﺍﺣﺪ‪ ،‬ﺗﻮﻗﻒ ﻓﻴﻪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﺎﻝ ﻷﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪ » :‬ﻛﻴﻒ ﺗﻔﻌﻼﻥ ﻣﺎ ﱂ ﻳﻔﻌﻠﻪ ﺍﻟﻨﱯ ‪ ،« ρ‬ﰒ ﻋﻠﻢ ﺃﻧﻪ ﻣﺼﻠﺤﺔ‪ ،‬ﻓﻮﺍﻓﻖ ﻋﻠﻰ ﲨﻌﻪ)‪ ،(49‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺍﻟﻨﱯ ‪ ρ‬ﻳﺄﻣﺮ ﺑﻜﺘﺎﺑﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﻜﺘﺐ ﻣﻔﺮﻗﹰﺎ ﺃﻭ ﳎﻤﻮﻋﹰﺎ‪ ،‬ﺑﻞ ﲨﻌﻪ ﺻﺎﺭ ﺃﺻﻠﺢ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﲨﻊ ﻋﺜﻤﺎﻥ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﺼﺤﻒ‪ ،‬ﻭﺇﻋﺪﺍﻣﻪ ﳌﺎ ﺧﺎﻟﻔﻪ ﺧﺸﻴﺔ ﺗﻔﺮﻕ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺤﺴﻨﻪ ﻋﻠ ‪‬ﻲ ﻭﺃﻛﺜﺮ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﲔ ﺍﳌﺼﻠﺤﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺘﺎﻝ ﻣﻦ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺗﻮﻗﻒ ﻓﻴﻪ ﻋﻤﺮ ﻭﻏﲑﻩ‪ ،‬ﺣﱴ ﺑﲔ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻮﺍﻓﻘﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ «)‪.(50‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ » :‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ « ﺑﺄﻥ ﻫﺬﺍ ﻋﺎﻡ ﳐﺼﻮﺹ‬
‫ﻭﺍﳌﺮﺍﺩ ﻏﺎﻟﺐ ﺍﻟﺒﺪﻉ)‪.(51‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺎ ﻳﺸﻬﺪ ﳍﺎ ﺑﺎﻟﺼﺤﺔ ﻭﺍﳉﻮﺍﺯ ﻓﻬﻲ‬
‫ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﺒﺪﻉ)‪.(52‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪) » :‬ﺍﻟﺴﺎﺑﻌﺔ(‪ » :‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ‬
‫ﺙ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﺇﻻ ﺍﻟﺸﻬﻮ ﹶﺓ ﻭﺍﻟﻌﻤ ﹶﻞ ﲟﻘﺘﻀﻰ‬
‫ﺤ ‪‬ﺪ ﹲ‬
‫ﺙ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﻣ ‪‬‬
‫ﺤ ‪‬ﺪ ﹶ‬
‫ﺍﻷﻣﻮﺭ « ﺍﻋﻠﻤﻮﺍ ﻋ‪‬ﻠﻤﻜﻢ ﺍﷲ ﺃﻥ ﺍﳌﹸ ‪‬‬
‫ﺍﻹﺭﺍﺩﺓ ﻓﻬﺬﺍ ﺑﺎﻃ ﹲﻞ ﻗﻄﻌﺎﹰ‪ ) ،‬ﺃﻱ ( ﻭﻫﻮ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﳏﺪﺙ ﻳ‪‬ﺤﻤﻞ ﺍﻟﻨﻈﲑ ﻋﻠﻰ ﺍﻟﻨﻈﲑ ﻓﻬﺬﻩ ﺳﻨ ﹸﺔ‬
‫ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﺋﻤ ‪‬ﺔ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻴﺲ ﺍﶈﺪﺙ ﻭﺍﻟﺒﺪﻋﺔ ﻣﺬﻣﻮﻣﲔ ]‪‬ﺮﺩ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ[ ) ﳏﺪﺙ ﻭﺑﺪﻋﺔ (‬
‫ﻭﻻ ﳌﻌﻨﺎﳘﺎ ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿ :‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺭ‪‬ﻢ ﳏﺪ‪‬ﺙ ﴾)‪ ،(53‬ﻭﻗﺎﻝ ﻋﻤﺮ ) ﻧﻌﻤﺖ‬
‫ﺍﻟﺒﺪﻋﺔ ( ﻭﺇﳕﺎ ﻳﺬﻡ ﻣﻦ ﺍﻟﺒﺪﻋﺔ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ ﻭﻳﺬﻡ ﻣﻦ ﺍﶈﺪﺙ ﻣﺎ ﺩﻋﺎ ﺇﱃ ﺿﻼﻟﺔ)‪.(54‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺴﺎﺩﺱ‬
‫ﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ ﻣﺮﻓﻮﻋﹰﺎ‪ » :‬ﻣﻦ ﺳ ‪‬ﻦ ﰲ ﺍﻹﺳﻼﻡ ﺳﻨ ﹰﺔ ﺣﺴﻨﺔ ﻓﻠﻪ ﺃﺟﺮﻫﺎ ﻭﺃﺟﺮ ﻣﻦ‬
‫ﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﺳ ‪‬ﻦ ﰲ ﺍﻹﺳﻼﻡ ﺳﻨﺔ ﺳﻴﺌﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻭ ‪‬ﺯﺭ‪‬ﻫﺎ‬ ‫ﻋﻤﻞ ‪‬ﺎ ﺑﻌﺪﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘ ‪‬‬
‫ﺺ ﻣﻦ ﺃﻭﺯﺍﺭﻫﻢ ﺷﻲﺀ «)‪.(55‬‬
‫ﻭﻭﺯ ‪‬ﺭ ﻣﻦ ﻋﻤﻞ ‪‬ﺎ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﹸ ‪‬‬
‫ﺇﻥ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﻳﻔﻴﺪ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳋﲑﺓ ﻭﺍﻟﻔﺎﺿﻠﺔ ﻣﺎ ﻫﻮ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻧﺼﺎﹰ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺴﺘﻨﺒﻂ ﻣﻦ ﻋﻤﻮﻣﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﳝﻴﺰ ﺫﻟﻚ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﺳﲑﺩ‬
‫ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﻣﻦ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻨﺪ ﻣﺴﻠﻢ‪ » :‬ﻣﻦ ﺩﻝ ﻋﻠﻰ ﺧﲑ ﻓﻠﻪ ﻣﺜ ﹸﻞ ﺃﺟﺮ ﻓﺎﻋﻠﻪ«)‪ ،(56‬ﻭﺣﺪﻳﺚ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻨﺪ ﻣﺴﻠﻢ ‪ » :‬ﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜ ﹸﻞ ﺃﺟﻮﺭ ﻣﻦ ﺗﺒﻌ‪‬ﻪ ﻻ ﻳ‪‬ﻨﻘﹸﺺ ﺫﻟﻚ ﻣﻦ‬
‫ﺃﺟﻮﺭﻫﻢ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﺿﻼﻟﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﰒ ‪.(57)« ...‬‬
‫ﺩﻝ ﺫﻟﻚ ﺃﻥ ﻣﺎ ﻳ‪‬ﺤﺪ‪‬ﺙ ﳚﺐ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﺽ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻧﺼﻮﺻﻬﺎ‪ ،‬ﻓﻤﺎ ﺷﻬﺪﺕ ﻟﻪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺑﺎﳊﺴﻦ ﻓﻬﻮ ﺣﺴ ‪‬ﻦ ﻣﻘﺒﻮﻝﹲ‪ ،‬ﻭﻣﺎ ﺷﻬﺪﺕ ﻟﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﻟﻘﺒﺢ ﻓﻬﻮ ﺍﳌﺮﺩﻭﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺪﻋﺔ ﺍﳌﺬﻣﻮﻣﺔ‪،‬‬
‫ﻭﻗﺪ ﻳﺴﻤﻮﻥ ﺍﻷﻭﻝ )ﺑﺪﻋﺔ ﺣﺴﻨﺔ( ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﺑﺎﻋﺘﺒﺎﺭﻩ ﳏﺪ‪‬ﺛﺎﹰ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﻟﻴﺲ ﺑﺒﺪﻋﺔ ﺷﺮﻋﻴﺔ‪،‬‬
‫ﺑﻞ ﻫﻮ )ﺳﻨﺔ ﻣﺴﺘﻨﺒﻄﺔ( ﻣﺎ ﺩﺍﻣﺖ ﺷﻮﺍﻫﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺗﺸﻬﺪ ﳍﺎ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻓﻴ‪‬ﺤﻤ‪‬ﻞ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ‪ τ‬ﰲ ﺻﻼﺓ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ ) ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ( ﻋﻠﻰ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬
‫ﺇﻥ ﻣﺎ ﺷﻬﺪ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﺸﺮﻉ ﺑﺎﻟﻄﻠﺐ ﺧﺎﺻﹰﺎ ﺃﻭ ﻋﺎﻣﹰﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻌﻠﻪ ﲞﺼﻮﺻﻪ ﺃﻭ ﺃﻣﺮ ﺑﻪ ﺃﻣﺮﹰﺍ ﺧﺎﺻﹰﺎ)‪ ،(58‬ﻋﻠﻰ ﺃﻥ ﻳﺒﻘﻰ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪،‬‬
‫ﻓﺎﻟﺬﻛﺮ ﻣﻄﻠﻮﺏ ﻋﺎﻡ ﰲ ﺣﺎﻻﺕ‪ ،‬ﻭﺧﺎﺹ ﰲ ﺣﺎﻻﺕ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺎﻡ ﻳﺒﻘﻰ ﻛﺬﻟﻚ‪ ،‬ﺣﱴ ﻟﻮ‬
‫ﺧﺼﺺ ﺇﻧﺴﺎﻥ ﺃﻭ ﲨﻊ ﻭﻗﺘﹰﺎ ﻟﻠﺬﻛﺮ ﳌﻨﺎﺳﺒﺘﻪ ﻷﺣﻮﺍﻟﻪ ﻓﻼ ﻳﻌﺘﻘﺪ ﺳﻨﻴﺘﻪ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻟﺬﺍﺗﻪ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺴﺎﺑﻊ‬
‫ﻋﻦ ﺍﺑﻦ ﺑ‪‬ﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺴﺠﺪ ﻓﺈﺫﺍ ﺭﺟﻞ‬
‫ﻳﺼﻠﻲ ﻳﺪﻋﻮ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﱐ ﺃﺷﻬﺪ ﺃﻧﻚ ﺃﻧﺖ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺍﻷﺣ ‪‬ﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ‬
‫ﷲ‬
‫ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ » :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻘﺪ ﺳﺄﻝ ﺍ َ‬
‫ﺑﺎﲰﻪ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﺇﺫﺍ ‪‬ﺳﺌ‪‬ﻞ ﺑﻪ ﺃﻋﻄﻰ‪ ،‬ﻭﺇﺫﺍ ﺩ‪ ‬ﻋ ‪‬ﻲ ﺑﻪ ﺃﺟﺎﺏ «)‪ ، (59‬ﻭﻫﺬﺍ ﺩﻋﺎﺀ ﺃﻧﺸﺄﻩ ﺍﻟﺼﺤﺎﰊ ﻓﻴﻤﺎ ﻳﻈﻬﺮ‪،‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻠﻤﻄﻠﻮﺏ ﺃﻗﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪‬ﻋﻠﱠﻤﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﻨﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻴﻬﺎ ﺍﻟﻌﺎ ﱡﻡ ﻭﺍﳋﺎﺹ‪ ،‬ﻭﺍﻟﻌﺎ ‪‬ﻡ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺑﻪ ﺍﳋﺼﻮﺹ‪،‬‬
‫ﻭﻓﻴﻬﺎ ﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻭﻣﺎ ﳚﺐ ﺃﻥ ﻳ‪‬ﺼﺎ ‪‬ﺭ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺣﱴ ﻗﺎﻟﻮﺍ‪ ) :‬ﻣﺎ‬
‫ﻣﻦ ﻋﺎ ‪‬ﻡ ﺇﻻ ﻭﺧﺼ‪‬ﺺ (‪ ،‬ﻭﻻ ﳝﻨ ‪‬ﻊ ﻭﺟﻮ ‪‬ﺩ ﻛﻠﻤﺔ ) ﻛﻞ ( ﻣﻦ ﺍﻟﺘﺨﺼﻴﺺ ﻛﻤﺎ ﻫﻮ ﰲ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﻓﺪﻝ ﻫﺬﺍ ﻛﻠﻪ ﻋﻠﻰ ﺃﻥ ﺇﻧﺸﺎﺀ ﺃﻣﺮ ﻣﺎ ﻳﺪﺧﻞ ﺿﻤﻦ ﻋﻤﻮﻣﺎﺕ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﻳﻌﺘﱪ ﺗﻔﺮﻳﻌﹰﺎ ﻷﺻﻞ ﻣﻦ‬
‫ﺃﺻﻮﻟﻪ‪ ،‬ﺃﻭ ﻳﻌﺘﱪ ﺍﻧﺒﺜﺎﻗﹰﺎ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺍﺳﺘﻨﺒﺎﻃﹰﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ؛ ﻻ ﻳﻌﺘﱪ ﺑﺪﻋﺔ‪ ،‬ﻭﻟﻜﻦ ﳜﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻹﻧﺸﺎﺀ ﻏﲑ ﻣﺴﺘﻨﺪ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺻﺤﻴﺤﹰﺎ ﺇﱃ ﻋﺎﻡ ﻳﺪﺧﻞ ﻓﻴﻪ ﻫﺬﺍ ﺍﳋﺎﺹ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﻻ ﻳﻌﺘﱪ ﺍﻧﺒﺜﺎﻗﹰﺎ‬
‫ﺻﺤﻴﺤﹰﺎ ﻣﻦ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻭ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺧﺎﻃﺊ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻠﻨﺎ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ‬
‫ﺑﻌﻀﻬﻢ ﳍﺬﺍ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺴﻴﺌﺔ ﻟﻴﺪﺧﻞ ﰲ ﺍﻟﺴﻨﺔ ﺍﳊﺴﻨﺔ)‪.(60‬‬
‫ﺃﻱ ﻳﻨﺘﻘﻞ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍ‪‬ﺘﻬﺪ ﻣﺄﺟﻮﺭ ﰲ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﻣﻦ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ τ‬ﺃﻥ ﻧﱯ ﺍﷲ ‪ ρ‬ﻗﺎﻝ ﻟﺒﻼﻝ ﻋﻨﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ » :‬ﻳﺎ ﺑﻼﻝ ﺣﺪﺛﲏ ﺑﺄﺭﺟﻰ ﻋﻤﻞ ‪‬ﻋﻤ‪‬ﻠﺘ‪‬ﻪ‬
‫ﻼ ﺃﺭﺟﻰ ﻋﻨﺪﻱ ﺃﱐ ﱂ ﺃﺗﻄﻬﺮ ﻃﻬﻮﺭﹰﺍ‬ ‫ﻑ ﻧﻌﻠﻴﻚ ﰲ ﺍﳉﻨﺔ « ﻗﺎﻝ‪ :‬ﻣﺎ ﻋﻤﻠﺖ ﻋﻤ ﹰ‬
‫ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﱐ ﲰﻌﺖ ‪‬ﺩ ‪‬‬
‫)‪(61‬‬
‫ﰲ ﺳﺎﻋﺔ ﻣﻦ ﻟﻴﻞ ﺃﻭ ‪‬ﺎﺭ ﺇﻻ ﺻﻠﻴﺖ ﺑﺬﻟﻚ ﺍﻟﻄﻬﻮﺭ ﻣﺎ ﹸﻛﺘ‪‬ﺐ ﱄ ‪.‬‬
‫)‪(62‬‬
‫ﻂ ﺇﻻ ﺻﻠﻴﺖ‬
‫ﻗﺎﻝ ﻟﺒﻼﻝ‪ » :‬ﰈ ﺳﺒﻘﺘﲏ ﺇﱃ ﺍﳉﻨﺔ ؟ « ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺫﻧﺖ ﻗ ﹼ‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﲏ ﺣﺪﺙ ﻗﻂ ﺇﻻ ﺗﻮﺿﺄﺕ ﻭﺭﺃﻳﺖ ﺃﻥ ﷲ ﻋﻠ ‪‬ﻲ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ » :ρ‬ﺎ ﹺﻧﻠﹾﺖ «‪،‬‬
‫ﺃﻱ ﺗﻠﻚ ﺍﳌﱰﻟﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ » :‬ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺟﻮﺍ ‪‬ﺯ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺗﻮﻗﻴﺖ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻷﻥ ﺑﻼ ﹰﻻ ﺗﻮﺻﻞ‬
‫ﺇﱃ ﺫﻛﺮﻩ ﺑﺎﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻓﺼﻮﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ،(63)« ρ‬ﺃﻱ ﺇﻥ ﺍﻟﻨﱯ ‪ ρ‬ﺃﻗﺮ‪‬ﻩ ﻭﱂ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺘﺎﺳﻊ‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺣﺪﻳﺚ ﺧﺒﻴﺐ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺳ ‪‬ﻦ ﺍﻟﺼﻼﺓ ﻟﻜﻞ ﻣﻘﺘﻮﻝ ﺻﱪﹰﺍ ﺭﻛﻌﺘﲔ)‪.(64‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺮﳛﺔ ﰲ ﺃﻥ ﺑﻼ ﹰﻝ ﻭﺧﺒﻴﺒﹰﺎ ﺍﺟﺘﻬﺪﺍ ﰲ ﺗﻮﻗﻴﺖ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﱂ ﻳ‪‬ﺴﹺﺒ ‪‬ﻖ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ρ‬‬
‫ﻉ ﻓﺄﻗﻠﻞ ﻣﻨﻬﺎ ﺍﻭ ﺍﺳﺘﻜﺜﺮ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ)‪.(65‬‬ ‫ﺃﻣﺮ ﻭﻻ ﻓﻌﻞ ﺇﻻ ﺍﻟﻄﻠﺐ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﻥ ﺍﻟﺼﻼﺓ ﺧ ‪‬ﲑ ﻣﻮﺿﻮ ‪‬‬
‫ﺍﻷﺻﻞ ﺍﻟﻌﺎﺷﺮ‬
‫ﻋﻦ ﺭﻓﺎﻋﺔ ﺑﻦ ﺭﺍﻓﻊ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻧﺼﻠﻲ ﻭﺭﺍﺀ ﺍﻟﻨﱯ ‪ ρ‬ﻓﻠﻤﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﻗﺎﻝ‪ » :‬ﲰﻊ ﺍﷲ ﳌﻦ‬
‫ﻑ ﻗﺎﻝ‪ » :‬ﻣﻦ‬ ‫ﲪﺪﻩ «‪ ،‬ﻗﺎﻝ ﺭﺟﻞ ﻭﺭﺍﺀﻩ‪ :‬ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ ﲪﺪﹰﺍ ﻛﺜﲑﹰﺍ ﻃﻴﺒﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮ ‪‬‬
‫ﺍﳌﺘﻜﻠﻢ ؟ « ﻗﺎﻝ‪ :‬ﺃﻧﺎ‪ ،‬ﻗﺎﻝ‪ » :‬ﺭﺃﻳﺖ ﺑﻀﻌ ﹰﺔ ﻭﺛﻼﺛﲔ ‪‬ﻣﻠﹶﻜﹰﺎ ﻳﺒﺘﺪﺭﻭ‪‬ﺎ ﺃﻳﻬﻢ ﻳﻜ‪‬ﺘﺒ‪‬ﻬﺎ «)‪.(66‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ » :‬ﻳ‪‬ﺴﺘﺪ‪‬ﻝ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﺣﺪﺍﺙ ﺫﻛﺮ ﰲ ﺍﻟﺼﻼﺓ ﻣﺄﺛﻮﺭ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺵ «)‪.(67‬‬
‫ﻏﲑ ﳐﺎﻟﻒ ﻟﻠﻤﺄﺛﻮﺭ‪ ،‬ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺬﻛﺮ ﻣﺎ ﱂ ﻳﺸﻮ ‪‬‬
‫ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﺃﻗﺮ ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺫﻛﺮ ﰲ ﺍﻟﺼﻼﺓ ﱂ ﻳﻜﻦ ﻣﺄﺛﻮﺭﺍﹰ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ‬
‫ﻣﻨﻪ ﺍﺟﺘﻬﺎﺩﹰﺍ ﻭﺍﺳﺘﻨﺒﺎﻃﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻗﺮﻩ ﺍﻟﻨﱯ ‪ ،ρ‬ﻧﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻟﻜﻦ ﲰﺢ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺒﺘﺪﺉ ﺫﻛﺮﹰﺍ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‬
‫ﺍﺟﺘﻬﺎﺩﺍﹰ‪ ،‬ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ‪ ρ‬ﺍﺑﺘﺪﺍﺀﻩ ﻫﺬﺍ‪ ،‬ﻭﱂ ﻳﻌﺪﻩ ﻣﺒﺘﺪﻋﹰﺎ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﳊﺎﺩﻱ ﺍﻟﻌﺎﺷﺮ‬
‫ﺱ ﰲ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ ﺣﲔ ﻭﺻﻞ ﺇﱃ‬
‫ﻼ ﺟﺎﺀ ﻓﺪﺧﻞ ﰲ ﺍﻟﺼﻒ ﻭﺍﻟﻨﺎ ‪‬‬‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺟ ﹰ‬
‫ﺍﻟﺼﻒ‪ :‬ﺍﷲ ﺃﻛﱪ ﻛﺒﲑﹰﺍ ﻭﺍﳊﻤﺪ ﷲ ﻛﺜﲑﹰﺍ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼﹰ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﻨﱯ ‪ ρ‬ﺻﻼﺗﻪ ﻗﺎﻝ‪:‬‬
‫» ‪‬ﻣ ‪‬ﻦ ﺻﺎﺣﺐ ﺍﻟﻜﻠﻤﺎﺕ ؟ « ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺃﺭﺩﺕ ‪‬ﻦ ﺇﻻ ﺍﳋﲑ‪ ،‬ﻗﺎﻝ‪ » :‬ﻟﻘﺪ‬
‫ﺭﺃﻳﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻓﺘﺤﺖ ﳍﻦ «‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﻤﺎ ﺗﺮﻛﺘ‪‬ﻬﻦ ﻣﻨﺬ ﲰﻌﺘﻬﻦ)‪. (68‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﻟﻘﺪ ﺍﺑﺘﺪﺭﻫﺎ ﺍﺛﻨﺎ ﻋﺸﺮ ﻣﻠﹶﻜﹰﺎ « ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻓﻴﻪ ﻗﺎﻝ‪ » :‬ﻋﺠﺒﺖ‬
‫ﳍﺎ «‪ ،‬ﻭﺫﻛﺮ ﻛﻠﻤﺔ ﻣﻌﻨﺎﻫﺎ‪ » :‬ﻓﺘﺤﺖ ﳍﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ «‪ ،‬ﻭﻓﻴﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻣﺎ ﺗﺮﻛﺘﻪ ﻣﻨﺬ ﲰﻌﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻳﻘﻮﻟﻪ)‪.(69‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬
‫ﻋﻦ ﺃﻧﺲ ‪ τ‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﺆﻣﻬﻢ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺍﻓﺘﺘﺢ ﺳﻮﺭﺓ ﻳﻘﺮﺃ‬
‫‪‬ﺎ ﳍﻢ ﰲ ﺍﻟﺼﻼﺓ ﳑﺎ ﻳﻘﺮﺃ ﺑﻪ‪ ،‬ﺍﻓﺘﺘﺢ‪ ﴿ :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﴾‪ ،‬ﺣﱴ ﻳﻔﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﰒ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ﻣﻌﻬﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺼﻨﻊ ﺫﻟﻚ ﰲ ﻛﻞ ﺭﻛﻌﺔ‪ ،‬ﻓﻜﻠﻤﻪ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻧﻚ ﺗﻔﺘﺘﺢ ‪‬ﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﰒ ﻻ ﺗﺮﻯ ﺃ‪‬ﺎ ﲡﺰﺋﻚ‬
‫ﺣﱴ ﺗﻘﺮﺃ ﺑﺄﺧﺮﻯ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﻘﺮﺃ ‪‬ﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﺪﻋﻬﺎ ﻭﺗﻘﺮﺃ ﺑﺄﺧﺮﻯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻧﺎ ﺑﺘﺎﺭﻛﻬﺎ‪ ،‬ﺇﻥ ﺃﺣﺒﺒﺘﻢ ﺃﻥ‬
‫ﺃﺅﻣﻜﻢ ﺑﺬﻟﻚ ﻓﻌﻠﺖ‪ ،‬ﻭﺇﻥ ﻛﺮﻫﺘﻢ ﺗﺮﻛﺘﻜﻢ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻧﻪ ﻣﻦ ﺃﻓﻀﻠﻬﻢ‪ ،‬ﻭﻛﺮﻫﻮﺍ ﺃﻥ ﻳﺆﻣﻬﻢ ﻏﲑﻩ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﺗﺎﻫﻢ ﺍﻟﻨﱯ ‪ ρ‬ﺃﺧﱪﻭﻩ ﺍﳋﱪ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻳﺎﻓﻼﻥ ﻣﺎ ﳝﻨﻌﻚ ﺃﻥ ﺗﻔﻌﻞ ﻣﺎﻳﺄﻣﺮﻙ ﺑﻪ ﺃﺻﺤﺎﺑﻚ‪ ،‬ﻭﻣﺎ ﳛﻤﻠﻚ ﻋﻠﻰ‬
‫ﻟﺰﻭﻡ ﻫﺬﺓ ﺍﻟﺴﻮﺭﺓ ﰲ ﻛﻞ ﺭﻛﻌﺔ «‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺃﺣﺒﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﺣﺒﻚ ﺇﻳﺎﻫﺎ ﺃﺩﺧﻠﻚ ﺍﳉﻨﺔ «)‪. (70‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﳝﻨﻌﻚ ﻭﻣﺎ ﳛﻤﻠﻚ‪ ،‬ﺳﺄﻟﻪ ﻋﻦ ﺃﻣﺮﻳﻦ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺇﱐ ﺃﺣﺒﻬﺎ‬
‫ﻭﻫﻮ ﺟﻮﺍﺏ ﻋﻦ ﺍﻟﺜﺎﱐ ﻣﺴﺘﻠﺰﻡ ﻟﻸﻭﻝ ﺑﺎﻧﻀﻤﺎﻡ ﺷﻲﺀ ﺁﺧﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺇﻗﺎﻣﺔ ﺍﻟﺴﻨﺔ ﺍﳌﻌﻬﻮﺩﺓ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﺎﳌﺎﻧﻊ ﻣﺮﻛﺐ ﻣﻦ ﺍﶈﺒﺔ ﻭﺍﻷﻣﺮ ﺍﳌﻌﻬﻮﺩ‪ ،‬ﻭﺍﳊﺎﻣﻞ ﻟﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﶈﺒﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺩ ﱠﻝ ﺗﺒﺸﲑﻩ ﻟﻪ ﺑﺎﳉﻨﺔ ﻋﻠﻰ‬
‫ﺍﻟﺮﺿﺎ ﺑﻔﻌﻠﻪ ‪ ...‬ﻗﺎﻝ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳌﻨﲑ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻥ ﺍﳌﻘﺎﺻﺪ ﺗﻐ‪‬ﻴﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻌﻞ ﻷﻥ ﺍﻟﺮﺟﻞ ﻟﻮ‬
‫ﻗﺎﻝ ﺇﻥ ﺍﳊﺎﻣﻞ ﻟﻪ ﻋﻠﻰ ﺇﻋﺎﺩﻬﺗﺎ ﺃﻧﻪ ﻻ ﳛﻔﻆ ﻏﲑﻫﺎ ﻷﻣﻜﻦ ﺃﻥ ﻳﺄﻣﺮﻩ ﲝﻔﻆ ﻏﲑﻫﺎ‪ ،‬ﻟﻜﻨﻪ ﺍﻋﺘﻞ ﲝﺒﻬﺎ ﻓﻈﻬﺮﺕ‬
‫ﺻﺤﺔ ﻗﺼﺪﻩ ﻓﺼﻮﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﲣﺼﻴﺺ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﲟﻴﻞ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻪ‪،‬‬
‫ﻭﻻ ﻳﻌﺪ ﺫﻟﻚ ﻫﺠﺮﺍﻧﹰﺎ ﻟﻐﲑﻩ «)‪.(71‬‬
‫ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻭﺗﺒﺸﲑ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻟﻪ ﺑﺎﳉﻨﺔ ﱂ ﳒﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻗﺒﻠﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﻓﻌﻠﻪ ﻫﺬﺍ ﺳﻨﺔ ﺛﺎﺑﺘﺔ‪ ،‬ﺫﻟﻚ ﻷﻥ ﻣﺎ ﻭﺍﻇﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻫﻮ ﺍﻟﺬﻱ ﺗﻨﺒﻐﻲ ﺍﶈﺎﻓﻈﺔ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻌﻄﻴﻨﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺻﻮﺭﺗﻪ ﳐﺎﻟﻔ ﹰﺔ ﻟﻔﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﰲ ﺍﳉﻤﻠﺔ ﻓﺈﻥ‬
‫ﺍﻷﻣﺮ ﻭﺍﺳﻊ‪ ،‬ﻻ ﻛﻤﺎ ﻳﻈﻦ ﺍﻟﺒﻌﺾ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻔﻌﻞ ﰲ ﺇﻃﺎﺭ ﺍﳌﺸﺮﻭﻉ ﻭﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﻋﻤﻮﻣﺎﺕ‬
‫ﺍﻟﺸﺮﻳﻌﺔ)‪.(72‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ ρ‬ﺑﻌﺚ ﺭﺟ ﹰ‬
‫ﻼ ﻋﻠﻰ ﺳﺮﻳ‪‬ﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻷﺻﺤﺎﺑﻪ ﰲ ﺻﻼﺗﻪ‪،‬‬
‫ﻓﻴﺨﺘﻢ ﺑﻘﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ ﺫﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻠﻨﱯ ‪، ρ‬ﻗﺎﻝ‪ » :‬ﺳﻠﻮﻩ ﻷﻱ ﺷﻲﺀ ﻳﺼﻨﻊ ﺫﻟﻚ «‪،‬‬
‫ﻓﺴﺄﻟﻮﻩ ﻓﻘﺎﻝ‪ :‬ﻷ‪‬ﺎ ﺻﻔﺔ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺐ ﺃﻥ ﺃﻗﺮﺃ ‪‬ﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ » :ρ‬ﺃﺧﱪﻭﻩ ﺃﻥ ﺍﷲ ﳛﺒﻪ «)‪.(73‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ‪ » :‬ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ :‬ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﺑﻐﲑﻫﺎ‪ ،‬ﰒ ﻳﻘﺮﺃﻫﺎ ﰲ‬
‫ﻛﻞ ﺭﻛﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﳜﺘﻢ ‪‬ﺎ ﺁﺧﺮ ﻗﺮﺍﺀﺗﻪ ﻓﻴﺨﺘﺺ ﺑﺎﻟﺮﻛﻌﺔ‬
‫ﺍﻷﺧﲑﺓ «)‪ » ،(74‬ﺃﻱ ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﱂ ﻳ‪‬ﻌﻬ‪‬ﺪ ﻓﻌﻠﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻭﻣﻊ ﺫﻟﻚ ﺃﻗﺮﻩ ﺑﺄﻋﻠﻰ ﺩﺭﺟﺎﺕ‬
‫ﺍﻹﻗﺮﺍﺭ ﻭﻫﻮ ﺍﻟﺘﺒﺸﲑ ﲟﺤﺒﺔ ﺍﷲ ﻟﻪ‪.‬‬
‫ﻭﻣﻊ ﻛﻞ ﻫﺬﺍ ﻓﻠﻢ ﻧﻌﻠﻢ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻝ ﺑﺎﺳﺘﺤﺒﺎﺏ ﺫﻟﻚ ﺍﻓﺘﺘﺎﺣﹰﺎ ﻛﺎﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻻ‬
‫ﺍﺧﺘﺘﺎﻣﹰﺎ ﻛﻤﺎ ﻫﻨﺎ‪ ،‬ﻷﻥ ﻣﺎ ﻭﺍﻇﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻫﻮ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﻟﻜﻦ ﺇﻗﺮﺍﺭﻩ ﳌﺜﻞ ﻫﺬﺍ ﻳ‪‬ﻮﺿ ‪‬ﺢ ﺳﻨ‪‬ﺘﻪ ‪ ρ‬ﰲ‬
‫ﻗﺒﻮﻝ ﻣﺎ ﻛﺎﻥ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺘ ‪‬ﱪ ﻣﺜﻠﹸﻪ ﺣﺪﺛﹰﺎ ﻣﺬﻣﻮﻣﺎﹰ‪ ،‬ﻛﻤﺎ ﻳﺘﺴﺎﺑﻖ‬
‫ﺍﳌﺘﺸﺪﺩﻭﻥ ﺇﱃ ﺍﻟﺘﺒﺪﻳﻊ «)‪.(75‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬
‫ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪ τ‬ﻗﺎﻝ‪ :‬ﺍﻧﻄﻠﻖ ﻧﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ρ‬ﰲ ﺳﻔﺮﺓ ﺳﺎﻓﺮﻭﻫﺎ‪ ،‬ﺣﱴ ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺣﻲ‬
‫ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺎﺳﺘﻀﺎﻓﻮﻫﻢ ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﻀﻴﻔﻮﻫﻢ‪ ،‬ﻓﻠﺪﻍ ﺳﻴﺪ ﺫﻟﻚ ﺍﳊﻲ‪ ،‬ﻓﺴﻌﻮﺍ ﻟﻪ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻻ‬
‫ﻳﻨﻔﻌﻪ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻮ ﺃﺗﻴﺘﻢ ﻫﺆﻻﺀ ﺍﻟﺮﻫﻂ ﺍﻟﺬﻳﻦ ﻧﺰﻟﻮﺍ‪ ،‬ﻟﻌﻠﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺷﻲﺀ‪ ،‬ﻓﺄﺗﻮﻫﻢ‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﻫﻂ‪ ،‬ﺇﻥ ﺳﻴﺪﻧﺎ ﻟﺪﻍ‪ ،‬ﻭﺳﻌﻴﻨﺎ ﻟﻪ ﺑﻜﻞ ﺷﻲﺀ ﻻ ﻳﻨﻔﻌﻪ‪ ،‬ﻓﻬﻞ ﻋﻨﺪ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺷﻲﺀ ؟‬
‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﺍﷲ ﺇﱐ ﻷﺭﻗﻲ‪ ،‬ﻭﻟﻜﻦ ﻭﺍﷲ ﻟﻘﺪ ﺍﺳﺘﻀﻔﻨﺎﻛﻢ ﻓﻠﻢ ﺗﻀﻴﻔﻮﻧﺎ‪ ،‬ﻓﻤﺎ ﺃﻧﺎ ﺑﺮﺍﻕ ﻟﻜﻢ ﺣﱴ‬
‫ﻼ‪ ،‬ﻓﺼﺎﳊﻮﻫﻢ ﻋﻠﻰ ﻗﻄﻴﻊ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺎﻧﻄﻠﻖ ﻳﺘﻔﻞ ﻋﻠﻴﻪ ﻭﻳﻘﺮﺃ‪ ﴿ :‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﴾‪،‬‬ ‫ﲡﻌﻠﻮﺍ ﻟﻨﺎ ﺟﻌ ﹰ‬
‫ﻓﻜﺄﳕﺎ ﻧﺸﻂ ﻣﻦ ﻋﻘﺎﻝ)‪ ،(76‬ﻓﺎﻧﻄﻠﻖ ﳝﺸﻲ ﻭﻣﺎ ﺑﻪ ﹶﻗﹶﻠ‪‬ﺒﺔ)‪ ،(77‬ﻗﺎﻝ‪ :‬ﻓﺄﻭﻓﻮﻫﻢ ‪‬ﺟﻌﻠﻬﻢ ﺍﻟﺬﻱ ﺻﺎﳊﻮﻫﻢ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻗﺴﻤﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺬﻱ ‪‬ﺭﹶﻗﻰ‪ :‬ﻻ ﺗﻔﻌﻠﻮﺍ ﺣﱴ ﻧﺄﰐ ﺍﻟﻨﱯ ‪ ، ρ‬ﻓﻨﺬﻛﺮ ﻟﻪ ﺍﻟﺬﻱ ﻛﺎﻥ‪ ،‬ﻓﻨﻨﻈﺮ ﻣﺎ‬
‫ﻳﺄﻣﺮﻧﺎ‪ ،‬ﻓﻘﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﺬﻛﺮﻭﺍ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃ‪‬ﺎ ﺭﻗﻴﺔ ؟ « ﰒ ﻗﺎﻝ‪ » :‬ﻗﺪ ﺃﺻﺒﺘﻢ‪،‬‬
‫ﺍﻗﺴﻤﻮﺍ‪ ،‬ﻭﺍﺿﺮﺑﻮﺍ ﱄ ﻣﻌﻜﻢ ﺳﻬﻤﹰﺎ «‪ ،‬ﻓﻀﺤﻚ ﺭﺳﻮﻝ ﺍﷲ ‪.(78) ρ‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﻗﻮﻟﻪ ) ﻭﻣﺎ ﻳﺪﺭﻳﻚ ( ﺍﱁ‪ ،‬ﻫﻲ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﻋﻨﺪ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺗﺴﻌﻤﻞ‬
‫ﰲ ﺗﻌﻈﻴﻢ ﺍﻟﺸﻲﺀ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻫﻮ ﻻﺋﻖ ﻫﻨﺎ‪ ،‬ﺯﺍﺩ ﺷﻌﺒﺔ ﰲ ﺭﻭﺍﻳﺘﻪ‪ :‬ﻭﱂ ﻳﺬﻛﺮ ‪‬ﻴﺎﹰ‪ ،‬ﺃﻱ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺯﺍﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻗﺘﺔ ﰲ ﺭﻭﺍﻳﺘﻪ ﺑﻌﺪ ﻗﻮﻟﻪ‪ » :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃ‪‬ﺎ ﺭ‪‬ﻗﻴﺔ ؟ « ﻗﻠﺖ‪ :‬ﺃﻟﻘﻲ ﰲ‬
‫ﺭﻭﻋﻲ)‪ .(79‬ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﺼﺤﺎﰊ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﺘﻘﺪﻡ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟ ﱡﺮﻗﹾﻴﺔ ﺑﺎﻟﻔﺎﲢﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﺷﻲﺀ ﻓﻌﻠﻪ‬
‫ﺑﺎﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﳌﺎ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﳐﺎﻟﻔ ﹲﺔ ﻟﻠﻤﺸﺮﻭﻉ ﺃﻗﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺳﻨﺘ‪‬ﻪ‬
‫ﻭﻃﺮﻳﻘﺘ‪‬ﻪ ﰲ ﺇﻗﺮﺍﺭ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳋﲑ ﻭﻻ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻔﺴﺪﺓ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﻤﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻧﺼﺎﹰ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ » :‬ﻗﺪ ﺃﺻﺒﺘﻢ ﺍﻗﺴﻤﻮﺍ ﻭﺍﺿﺮﺑﻮﺍ ﱄ ﻣﻌﻜﻢ‬
‫ﺑﺴﻬﻢ «‪ ،‬ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺗﺄﻧﻴﺴﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ)‪.(80‬‬
 ‫ﺍﻷﺻﻞ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﺧﺮﺟﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ τ‬ﻟﻴﻠﺔ ﰲ ﺭﻣﻀﺎﻥ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﻨﺎﺱ ﺃﻭﺯﺍﻉ ﺃﻱ ﲨﺎﻋﺎﺕ ﻣﺘﻔﺮﻗﻮﻥ‪ ،‬ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻓﻴﺼﻠﻲ ﺑﺼﻼﺗﻪ‬
‫ﰊ ﺑﻦ‬
‫ﺍﻟﺮﻫﻂ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺇﱐ ﺃﺭﻯ ﻟﻮ ﲨﻌﺖ ﻫﺆﻻﺀ ﻋﻠﻰ ﻗﺎﺭﺉ ﻭﺍﺣﺪ ﻟﻜﺎﻥ ﺃﻣﺜﻞ‪ ،‬ﰒ ﻋﺰﻡ ﻓﺠﻤﻌﻬﻢ ﻋﻠﻰ ﺃ ‪‬‬
‫ﻛﻌﺐ‪ ،‬ﰒ ﺧﺮﺟﺖ ﻣﻌﻪ ﻟﻴﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﺑﺼﻼﺓ ﻗﺎﺭﺋﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ » :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﻨﺎﻣﻮﻥ ﻋﻨﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ـ ﻳﺮﻳﺪ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ـ ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﺃﻭﻟﻪ «)‪.(81‬‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﻬﻢ ﻣﻘﻮﻟﺔ ﻋﻤﺮ ‪ τ‬ﻋﻠﻰ ﺭﺃﻳﲔ‪:‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻟﻴﺴﺖ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﺫ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﺴﺘﺤﺪﺛﹰﺎ ﻓﻠﻪ ﺃﺻﻞ ﺷﺮﻋﻲ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻓﻼ ﻳﻌﺪ ﺑﺪﻋﺔ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﻛﻤﺎ ﺳﺒﻘﺖ‬
‫ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ)‪.(82‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﻣﻨﻬﺎ ﺍﶈﻤﻮﺩ ﻭﻣﻨﻬﺎ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻭﺃﻥ ﺍﳌﺬﻣﻮﻡ ﻣﺎ ﺧﺎﻟﻒ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﺻﻞ ﺷﺮﻋﻲ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻓﻠﻴﺲ ﳑﻨﻮﻋﹰﺎ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﺒﺘﺪﻋﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻛﻤﺎ ﺳﺒﻖ ﺍﻟﻨﻘﻞ ﻋﻨﻪ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬
‫ﲰﻰ ﺍﺑﻦ ﻋﻤﺮ ‪ τ‬ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻬﺎ)‪.(83‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺃﻧﺎ ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﺫﺍ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺟﺎﻟﺲ ﺇﱃ ﺣﺠﺮﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺇﺫﺍ ﻧﺎﺱ ﻳﺼﻠﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺻﻼﻬﺗﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺪﻋﺔ)‪.(84‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﺍﻷﻋﺮﺝ ﻗﺎﻝ‪ » :‬ﺳﺄﻟﺖ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺻﻼﺓ‬
‫ﺍﻟﻀﺤﻰ «‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﺑﺪﻋﺔ «)‪.(85‬‬
‫ﻭﰲ ﻣﺴﻨﺪ ﺍﺑﻦ ﺍﳉﻌﺪ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ » :‬ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﺑﺪﻋﺔ‪ ،‬ﻭﻧﻌﻢ ﺍﻟﺒﺪﻋﺔ ﻫﻲ «)‪.(86‬‬
‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺳﺎﱂ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ » :‬ﻟﻘﺪ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻭﻣﺎ ﺃﺣﺪ‬
‫ﻳﺴﺒﺤﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ ﺷﻴﺌﹰﺎ ﺃﺣﺐ ﺇﱄ ﻣﻨﻬﺎ «)‪ ، (87‬ﻓﻘﺪ ﺍﺳﺘﺤﺴﻦ ﺍﺑﻦ ﻋﻤﺮ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻭﻫﻲ ﻣﻦ‬
‫ﺍﻟﺒﺪﻋﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﻌﻞ ﺗﺴﻤﻴﺘﻪ ﺇﻳﺎﻫﺎ ﺑﺪﻋﺔ ـ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ـ ﳏﻤﻮﻝ ﻋﻠﻰ ﺻﻼﻬﺗﺎ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﺘﻈﺎﻫﺮ‬
‫‪‬ﺎ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻴﻬﺎ ﻟﻌﺪﻡ ﻣﺪﺍﻭﻣﺔ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺻﻼﻬﺗﺎ ﲨﺎﻋﺔ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺃﻭ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﻛﻮ‪‬ﺎ ﺳﻨﺔ‪ ،‬ﻭﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺗﺄﻭﻳﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻟﻸﻣﺮ ﻓﺎﻟﻨﺼﻮﺹ ﺗﺪﻝ ﻋﻠﻰ‬
‫ﺇﻗﺮﺍﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻷﻣﻮﺭ ﻳﺮﻭ‪‬ﺎ ﳏﺪﺛﺔ‪ ،‬ﻭﱂ ﻳﺮﻭﻫﺎ ﻣﻦ ﺍﻟﺒﺪﻋﺔ ﺍﳌﺬﻣﻮﻣﺔ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﰲ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺇﻣﺎ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺃﻭ ﺍﻧﻘﺴﺎﻡ ﺍﻟﺒﺪﻋﺔ ﺇﱃ‬
‫ﺷﺮﻋﻴﺔ ﻭﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﰲ ﻛﻼ ﺍﳊﺎﻟﲔ ﺗﺪﻝ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﺷﺮﻋﻲ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻓﻼ ﲤﻨﻊ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬
‫ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﻧﺎﻓﻊ ﻣﻮﱃ ﻋﺒﺪﺍﷲ ﻭﲪﺰﺓ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻮﺕ ﺑﻪ ﺭﺍﺣﻠﺘﻪ ﻗﺎﺋﻤﺔ ﻋﻨﺪ ﻣﺴﺠﺪ ﺫﻱ ﺍﳊﻠﻴﻔﺔ ﹶﺃ ‪‬ﻫ ﱠﻞ ﻓﻘﺎﻝ‪ » :‬ﻟﺒﻴﻚ‬
‫ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ‪ ،‬ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ‪ ،‬ﻟﺒﻴﻚ‪ ،‬ﺇﻥ ﺍﳊﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﳌﻠﻚ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻚ «‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﺎﻥ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺗﻠﺒﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ‪.ρ‬‬
‫ﻗﺎﻝ ﻧﺎﻓﻊ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﺰﻳﺪ ﻣﻊ ﻫﺬﺍ‪ :‬ﻟﺒﻴﻚ ﻟﺒﻴﻚ‪ ،‬ﻭﺳﻌﺪﻳﻚ‪ ،‬ﻭﺍﳋﲑ ﺑﻴﺪﻳﻚ‪،‬‬
‫ﻟﺒﻴﻚ ﻭﺍﻟ ‪‬ﺮﻏﺒﺎ ُﺀ ﺇﻟﻴﻚ ﻭﺍﻟﻌﻤ ﹸﻞ)‪.(88‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ﻗﺎﻝ‪ » :‬ﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﻋﻤﺮ « ﻓﺬﻛﺮ ﻣﺜﻞ‬
‫ﺍﳌﺮﻓﻮﻉ‪ ،‬ﻭﺯﺍﺩ‪ » :‬ﻟﺒﻴﻚ ﻣﺮﻏﻮﺑﹰﺎ ﺃﻭ ﻣﺮﻫﻮﺑﺎﹰ‪ ،‬ﻟﺒﻴﻚ ﺫﺍ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﻔﻀﻞ ﺍﳊﺴﻦ «)‪.(89‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ‪ ρ‬ﰲ ﺫﻟﻚ)‪ ،(90‬ﻭﺫﻛﺮ‬
‫ﺍﳋﻼﻑ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﺃﻧﻪ ﺛﺒﺖ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﻤﺮ ﺯﻳﺎﺩﺓ ﺃﻟﻔﺎﻅ ﰲ ﺍﻟﺬﻛﺮ ﰲ ﻣﻮﺿﻊ ﳐﺼﻮﺹ‪ ،‬ﱂ ‪‬ﺗ ‪‬ﺆﺛﹶﺮ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ،ρ‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻨﺪﺭﺝ ﺣﱴ ﺍﻷﺻﻞ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺜﻞ ﻫﺬﺍ ﺑﺪﻋﺔ ﻣﺎ ﻓﻌﻠﻮﻩ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‬
‫ﺏ ‪‬ﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ‬ﻗﹶﺎ ﹶﻝ‬ ‫ﺖ ‪ τ‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ﹺﺇﹶﻟ ‪‬ﻰ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﻣ ﹾﻘ‪‬ﺘ ﹶﻞ ﹶﺃ ‪‬ﻫ ﹺﻞ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹶﻓﹺﺈﺫﹶﺍ ﻋ‪ ‬ﻤﺮ‪ ‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺨﻄﱠﺎ ﹺ‬ ‫ﻋﻦ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ﺛﹶﺎﹺﺑ ‪‬‬
‫ﺤ ‪‬ﺮ‬
‫ﺴ‪‬ﺘ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪ τ‬ﹺﺇﻥﱠ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹶﺃﺗ‪‬ﺎﻧﹺﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹶﻞ ﹶﻗ ‪‬ﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹺﺑ ﹸﻘﺮ‪‬ﺍ ِﺀ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ‪‬ﻭﹺﺇ‪‬ﻧﻲ ﹶﺃ ‪‬ﺧﺸ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﻤ ﹺﻊ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ‪.‬‬
‫ﺐ ﹶﻛ‪‬ﺜ ‪‬ﲑ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ‪‬ﻭﹺﺇﻧ‪‬ﻰ ﹶﺃﺭ‪‬ﻯ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﺄﻣ‪ ‬ﺮ ﹺﺑ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹸﻞ ﺑﹺﺎﹾﻟ ﹸﻘﺮ‪‬ﺍ ِﺀ ﺑﹺﺎﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ‪‬ﻃ ﹺﻦ ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﻒ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻞﹸ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪ ρ‬؟ ﻗﹶﺎ ﹶﻝ ﻋ‪ ‬ﻤﺮ‪ :‬ﻫﺬﹶﺍ ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪.‬‬
‫ﺖ ‪‬ﻟﻌ‪ ‬ﻤ ‪‬ﺮ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ﺍﱠﻟﺬ‪‬ﻯ ‪‬ﺭﺃﹶﻯ ﻋ‪ ‬ﻤﺮ‪ . ‬ﻗﹶﺎ ﹶﻝ‬
‫ﻚ ‪ ،‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳﺖ‪ ‬ﻓ‪‬ﻰ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺻ ‪‬ﺪﺭﹺﻯ ‪‬ﻟ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﺡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ﹾﻝ ﻋ‪ ‬ﻤﺮ‪ ‬ﻳﺮ‪‬ﺍ ﹺﺟ ‪‬ﻌﻨﹺﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﺗ ﹾﻜﺘ‪‬ﺐ‪ ‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺣ ‪‬ﻰ ‪‬ﻟ ‪‬ﺮﺳ‪‬ﻮ ﹺﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪ ρ‬ﹶﻓ‪‬ﺘ‪‬ﺘ‪‬ﺒ ﹺﻊ‬ ‫ﻚ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻛﹸ‪‬ﻨ ‪‬‬ ‫ﻚ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺷ‪‬ﺎﺏ‪ ‬ﻋ‪‬ﺎ‪‬ﻗ ﹲﻞ ﹶﻻ ‪‬ﻧ‪‬ﺘ ﹺﻬﻤ‪ ‬‬ ‫‪‬ﺯ‪‬ﻳ ‪‬ﺪ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ‪ :‬ﹺﺇ‪‬ﻧ ‪‬‬
‫ﺠﺒ‪‬ﺎ ﹺﻝ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﹾﺛ ﹶﻘ ﹶﻞ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧﹺﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤ ﹺﻊ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ‪،‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓﹶﺎ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ﹶﻛﻠﱠﻔﹸﻮﻧﹺﻰ ‪‬ﻧ ﹾﻘ ﹶﻞ ‪‬ﺟ‪‬ﺒ ﹴﻞ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹺ‬
‫ﻒ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪ ρ‬؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫ‪ ‬ﻮ ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ﹾﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﻳﺮ‪‬ﺍ ﹺﺟ ‪‬ﻌﻨﹺﻰ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺖ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ﹶﺃﺑﹺﻰ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﹶﻓ‪‬ﺘ‪‬ﺘ‪‬ﺒ ‪‬ﻌﺖ‪ ‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻪ‪ ‬ﻣ ‪‬ﻦ‬ ‫ﺡ ﹶﻟﻪ‪ ‬‬ ‫ﺻ ‪‬ﺪﺭﹺﻯ ‪‬ﻟﱠﻠﺬ‪‬ﻯ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﺡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﻯ ﹶﻟ ‪‬ﻢ ﹶﺃ ﹺﺟ ‪‬ﺪﻫ‪‬ﺎ‬
‫ﺻﺪ‪‬ﻭ ﹺﺭ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹺﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﺕ‪ ‬ﺁ ‪‬ﺧ ‪‬ﺮ ﺳ‪‬ﻮ ‪‬ﺭ ‪‬ﺓ ﺍﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ‪‬ﺔ ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑﹺﻰ ﺧ‪ ‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ﹺﺭ ‪‬‬ ‫ﻑ ‪‬ﻭ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﻟﱢﻠﺨ‪‬ﺎ ‪‬‬ ‫ﺍﹾﻟﻌ‪‬ﺴ‪ ‬ﹺ‬
‫ﺖ‬
‫ﺴﻜﹸ ‪‬ﻢ ‪‬ﻋﺰﹺﻳ ‪‬ﺰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻋﹺﻨﱡﺘ ‪‬ﻢ ﴾ ‪‬ﺣ‪‬ﺘﻰ ﺧ‪‬ﺎ‪‬ﺗ ‪‬ﻤ ‪‬ﺔ ‪‬ﺑﺮ‪‬ﺍ َﺀ ﹶﺓ ‪ ،‬ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬ ‫‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶﻏ‪‬ﻴ ‪‬ﺮﻩ‪ ﴿ ‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹲﻝ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﺖ ﻋ‪ ‬ﻤ ‪‬ﺮ ‪.(91) τ‬‬
‫ﺼ ﹶﺔ ﹺﺑ‪‬ﻨ ‪‬‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃﺑﹺﻰ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻮﻓﱠﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﹸﺛﻢ‪ ‬ﻋ‪‬ﻨ ‪‬ﺪ ﻋ‪ ‬ﻤ ‪‬ﺮ ‪‬ﺣﻴ‪‬ﺎ‪‬ﺗﻪ‪ ‬ﹸﺛﻢ‪ ‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺤ ‪‬‬
‫ﺍﻟﺼﱡ ‪‬‬
‫ﻼ‪ :‬ﻛﻴﻒ ﻧﻔﻌﻞ ﺷﻴﺌﹰﺎ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ، ρ‬ﻭﺟﻮﺍﺏ ﻋﻤﺮ‪ :‬ﻫﻮ‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﻫﻨﺎ ﺗﻮﻗﻒ ﺃﰊ ﺑﻜﺮ ﻗﺎﺋ ﹰ‬
‫ﻭﺍﷲ ﺧﲑ‪ ،‬ﻭﻛﺬﺍ ﺗﻮﻗﻒ ﺯﻳﺪ‪ ،‬ﻭﺟﻮﺍﺏ ﺍﻟﺸﻴﺨﲔ ﻟﻪ‪.‬‬
‫ﳑﺎ ﻳﺪﻝ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻌﺎﻣﺔ ﺇﺫﺍ ﺍﻧﺪﺭﺟﺖ ﲢﺖ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﺃﻗﺮ ﺫﻟﻚ ﺃﻫﻞ‬
‫ﺍﻻﺟﺘﻬﺎﺩ؛ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‬
‫ﺲ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺒ ﹺﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ‬
‫ﺐ ‪‬ﺑ ﹺﻦ ‪‬ﻳﺰﹺﻳ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨﺪ‪‬ﺍ ُﺀ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﺠ‪‬ﻤ‪ ‬ﻌ ‪‬ﺔ ﹶﺃﻭ‪‬ﹸﻟ ‪‬ﻪ ﹺﺇ ﹶﺫﺍ ‪‬ﺟﹶﻠ ‪‬‬
‫‪‬ﻋ ﹺﻦ ﺍﻟﺴ‪‬ﺎ‪‬ﺋ ﹺ‬
‫ﺚ ‪‬ﻋﻠﹶﻰ‬ ‫ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪ ρ‬ﻭﹶﺃﹺﺑﻲ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪ τ‬ﻭ ﹶﻛﺜﹸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﺯ‪‬ﺍ ‪‬ﺩ ﺍﻟ‪‬ﻨﺪ‪‬ﺍ َﺀ ﺍﻟﺜﱠﺎ‪‬ﻟ ﹶ‬
‫ﺍﻟ ‪‬ﺰ ‪‬ﻭﺭ‪‬ﺍ ِﺀ)‪.(92‬‬
‫ﻭﺍﻟﺰﻭﺭﺍﺀ‪ :‬ﺩﺍﺭ ﰲ ﺍﻟﺴﻮﻕ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺰﻭﺭﺍﺀ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﻭﺗﺒﲔ ﳑﺎ ﻣﻀﻰ ﺃﻥ ﻋﺜﻤﺎﻥ ﺃﺣﺪﺛﻪ‬
‫ﻹﻋﻼﻡ ﺍﻟﻨﺎﺱ ﺑﺪﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ ،‬ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻓﺄﳊﻖ ﺍﳉﻤﻌﺔ ‪‬ﺎ ﻭﺃﺑﻘﻰ ﺧﺼﻮﺻﻴﺘﻬﺎ ﺑﺎﻷﺫﺍﻥ ﺑﲔ‬
‫ﻳﺪﻱ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﲎ ﻣﻦ ﺍﻷﺻﻞ ﻻ ﻳﺒﻄﻠﻪ «)‪.(93‬‬
‫ﺍﻷﺻﻞ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺰﱐ ـ ﻭﻓﻴﻪ ﺿﻌﻒ ـ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺟﺪﻩ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ ρ‬ﻗﺎﻝ‪ » :‬ﻣﻦ ﺍﺑﺘﺪﻉ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻻ ﻳﺮﺿﺎﻫﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﺁﺛﺎﻡ ﻣﻦ ﻋﻤﻞ‬
‫‪‬ﺎ‪ ،‬ﻻ ‪‬ﻳ‪‬ﻨﻘﹸﺺ‪ ‬ﺫﻟﻚ ﻣﻦ ﺃﻭﺯﺍﺭﻫﻢ ﺷﻴﺌﹰﺎ «)‪.(94‬‬
‫ﱄ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻏﻀﻴﻒ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺜﱡﻤﺎﱄ ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺇ ﹼ‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻧﺎ ﻗﺪ ﲨﻌﻨﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣﺮﻳﻦ‪ :‬ﺭﻓﻊ ﺍﻷﻳﺪﻱ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﻘﺼﺺ ﺑﻌﺪ ﺍﻟﺼﺒﺢ‬
‫ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺇ‪‬ﻤﺎ ﺃﻣﺜ ﹸﻞ ﺑﺪﻋﺘﻜﻢ ﻋﻨﺪﻱ‪ ،‬ﻭﻟﺴﺖ ﲟﺠﻴﺒﻜﻢ ﺇﱃ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻨﱯ ‪ ρ‬ﻗﺎﻝ‪ » :‬ﻣﺎ‬
‫ﻚ ﺑﺴﻨ ‪‬ﺔ ﺧ ‪‬ﲑ ﻣﻦ ﺇﺣﺪﺍﺙ ﺑﺪﻋﺔ «)‪.(95‬‬
‫ﺴ ‪‬‬
‫ﺃﺣﺪﺙ ﻗﻮ ‪‬ﻡ ﺑﺪﻋ ﹰﺔ ﺇﻻ ﺭ‪‬ﻓ ‪‬ﻊ ﻣﺜﻠﹸﻬﺎ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺘﻤ ﱡ‬
‫ﻭﻣﻊ ﺿﻌﻒ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺇﳕﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺑﲔ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻛﻴﻒ ﻓﻬﻢ ﺍﻷﺋﻤﺔ ﺍﻟﺒﺪﻋﺔ ﰲ ﺿﻮﺀ‬
‫ﺗﻌﻠﻴﻖ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺇﺫ ﻗﺎﻝ‪:‬‬
‫» ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻘﺼﺺ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﻗﻮﻝ ﻏﻀﻴﻒ ﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﺇﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺍﻟﻘﺼﺺ‬
‫ﺑﺪﻋﺔ‪ ،‬ﻭﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻛﻢ ﻣﻦ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ‪ ،‬ﻭﺣﺎﺟﺔ ﻣﻘﻀﻴﺔ‪ ،‬ﻭﺃﺥ ﻣﺴﺘﻔﺎﺩ‪ ،‬ﻭﺇﳕﺎ ﻋﲎ ﻫﺆﻻﺀ ﺑﺄﻧﻪ‬
‫ﺺ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻓﻴﻪ‬ ‫ﺑﺪﻋﺔ ﺍﳍﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻴﻪ ﰲ ﻭﻗﺖ ﻣﻌﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ ρ‬ﱂ ﻳﻜﻦ ﻟﻪ ﻭﻗﺖ ﻣﻌﲔ ﻳﻘ ﱡ‬
‫ﺝ ﺇﱃ ﺍﻟﺘﺬﻛﲑ‬ ‫ﻏﲑ ﺧﻄﺒﻪ ﺍﻟﺮﺍﺗﺒﺔ ﰲ ﺍﳉﻤﻊ ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﺬﻛﺮﻫﻢ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﺃﻭ ﻋﻨﺪ ﺣﺪﻭﺙ ﺃﻣ ﹴﺮ ﳛﺘﺎ ‪‬‬
‫ﺖ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻛﺎﻥ ﻳﺬﻛﺮ ﺃﺻﺤﺎﺑﻪ‬ ‫ﻋﻨﺪﻩ‪ ،‬ﰒ ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺗﻌﻴﲔ ﻭﻗ ‪‬‬
‫ﻛﻞ ﻳﻮﻡ ﲬﻴﺲ «)‪ ،(96‬ﻣﻊ ﻛﻮ‪‬ﻢ ﻻ ﻳﺮﻭﻥ ﺫﻟﻚ ﺳﻨﺔ ﰲ ﺧﺼﻮﺹ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺳﻨﺔ ﻭﻋﺒﺎﺩﺓ‪،‬‬
‫ﻓﺎﺗﻔﺎﻕ ﲨﻊ ﻋﻠﻰ ﳎﻠﺲ ﻋﻠﻢ ﺃﻭ ﺫﻛﺮ ﰲ ﻭﻗﺖ ﳏﺪﺩ ﻻ ﺣﺮﺝ ﻓﻴﻪ ﻣﺎﱂ ﻳ ‪‬ﺮ ﻟﻠﻮﻗﺖ ﺧﺼﻮﺻﻴﺔ ﺍﻷﻓﻀﻠﻴﺔ‪.‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‬
‫ﻗﻮﺍﻋﺪ ﻋﺎﻣﺔ‬
‫ﻼ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‬
‫ﺗﺄﺻﻴ ﹰ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ‬
‫ﻟﻘﺪ ﺛﺒﺖ ﰲ ﺿﻮﺀ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺃﺣﺪﺛﻮﺍ ﺃﻣﻮﺭﹰﺍ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱯ ‪ ρ‬ﺩﻭﻥ ﺇﺫﻥ‬
‫ﻣﺴﺒﻖ ﻣﻨﻪ ‪ ،ρ‬ﻭﺑﻌﺪ ﳑﺎﺗﻪ‪ ،‬ﳑﺎ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﺷﺮﻋﻲ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﻌﻨﺎﻫﺎ‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﲨﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﲨﻊ ﺍﻟﻨﺎﺱ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺍﻷﺫﺍﻥ ﺍﻷﻭﻝ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻗﻮﻝ ﻋﻤﺮ ﰲ ﺍﻟﺘﻠﺒﻴﺔ‪ » :‬ﻟﺒﻴﻚ ﻣﺮﻏﻮﺑﹰﺎ ﺃﻭ ﻣﺮﻫﻮﺑﺎﹰ‪ ،‬ﻟﺒﻴﻚ ﺫﺍ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﻔﻀﻞ ﺍﳊﺴﻦ «)‪.(97‬‬
‫ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﳑﺎ ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ)‪.(98‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﻤﺎﺭﻱ‪ » :‬ﻳﻌﻠﻢ ﳑﺎ ﻣﺮ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺍﻧﻘﺴﺎﻡ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﳏﻤﻮﺩﺓ‬
‫ﻭﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﺃﻥ ﻋﻤﺮ ‪ τ‬ﺃﻭﻝ ﻣﻦ ﻧﻄﻖ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ ) ρ‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ( ﻋﺎﻡ‬
‫ﳐﺼﻮﺹ «)‪.(99‬‬
‫ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﻭﺍﶈﺪﺛﺎﺕ ﺿﺮﺑﺎﻥ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﳜﺎﻟﻒ ﻛﺘﺎﺑﹰﺎ ﺃﻭ ﺳﻨﺔ ﺃﻭ‬
‫ﺃﺛﺮﹰﺍ ﺃﻭ ﺇﲨﺎﻋﺎﹰ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﻣﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻻ ﺧﻼﻑ ﻓﻴﻪ ﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺬﺍ ] ﺃﻱ ﻻ‬
‫ﺧﻼﻑ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻷﺛﺮ ﻭﺍﻹﲨﺎﻉ [ ﻭﻫﺬﻩ ﳏﺪﺛﺔ ﻏﲑ ﻣﺬﻣﻮﻣﺔ «)‪. (100‬‬
‫ﻭﱂ ﳜﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﺇﻻ ﺍﻟﺸﺎﻃﱯ ﺻﺎﺣﺐ ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﻻﻧﻘﺴﺎﻡ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﻛﻞ‬
‫ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔﹲ‪ ،‬ﻟﻜﻨﻪ ﺍﻋﺘﺮﻑ ﺑﺄﻥ ﻣﻦ ﺍﻟﺒﺪﻉ ﻣﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﻭﺟﻮﺑﹰﺎ ﺃﻭ ﻧﺪﺑﺎﹰ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺼﻠﺤﺔ‬
‫ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻓﺨﻼﻓﻪ ﻟﻔﻈﻲ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﺃﻱ ﺇﻥ ﺍﻟﺒﺪﻋﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻻ ﺗﺴﻤﻰ ﺑﺪﻋﺔ ﺣﺴﻨﺔ‪ ،‬ﺑﻞ ﺗﺴﻤﻰ‬
‫ﻣﺼﻠﺤﺔ)‪ ،(101‬ﻛﻤﺎ ﺃﻧﻪ ﻗﻴﺪ ﺍﻟﺒﺪﻋﺔ‪ :‬ﳑﺎ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﺘﻌﺒﺪ؛ ﻭﻫﺬﺍ ﻗﻴﺪ ﻣﻬﻢ‪.‬‬
‫ﻼ ﺇﻻ‬
‫ﺃﻣﺎ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ » ﺍﻟﺒﺪﻋﺔ ﻛﻞ ﻣﺎ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ « ﻓﻠﻢ ﺃﺟﺪ ﻟﻪ ﻣﺴﺘﻨﺪﹰﺍ ﺃﻭ ﺩﻟﻴ ﹰ‬
‫ﻋﻤﻮﻣﺎﺕ ﻗﺪ ﺟﺎﺀ ﻣﺎ ﳜﺼﺼﻬﺎ ﺃﻭ ﻳﻮﺿﺤﻬﺎ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﻣﻦ ﻛﻼﻡ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻻ ﺑﺪ ﳌﻦ ﻳﺮﻳﺪ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺒﺪﻋﺔ ﺃﻥ ﻳﺘﻌﺮﻑ ﺇﱃ ﺃﺻﻮﻝ ﻭﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﺇﺫ ﺇﻥ ﺍﺳﺘﻨﺒﺎﻁ ﺣﻜﻢ ﻣﺎ‬
‫ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻈﺮ ﰲ ﳎﻤﻞ ﻣﺼﺎﺩﺭ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻠﻤﺢ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ‪ » :‬ﻣﻦ ﺃﺣﺪﺙ‬
‫ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ «‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﻌﺮﻑ ﺍ‪‬ﺘﻬﺪ ﺇﱃ ﺩﻻﻟﺔ ﻛﻠﻤﺔ ﺃﻣﺮﻧﺎ‪ ،‬ﻓﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﳘﺎ‬
‫ﺍﳌﺼﺪﺭﺍﻥ ﺍﻟﻠﺬﺍﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻤﺎ ﺍ‪‬ﺘﻬﺪ‪ ،‬ﰒ ﺍﻹﲨﺎﻉ‪ ،‬ﰒ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﰒ ﺑﺎﻗﻲ‬
‫ﺍﻷﺩﻟﺔ‪ ،‬ﺿﻤﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
 ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺇﻥ ﺟﺮﻳﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻋﻤﻞ ﻣﺎ‪ ،‬ﻭﺇﻗﺮﺍﺭ ﺍﻷﺋﻤﺔ ﻟﻪ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺡ‪ » :‬ﺇ ﹼﻥ ﺗﻮﺍﻃﺄ ﺭﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺃﻣﺮ ﺃﻭ ﺍﺳﺘﻘﺒﺎﺣﻪ‬
‫ﻣﻌﺘﱪ «)‪.(102‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻳﺮﻯ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﺿﻌﻔﻪ ﺷﺪﻳﺪﹰﺍ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻓﻀﺎﺋﻞ‬
‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﳌﻀﻤﻮﻧﻪ ﺃﺻﻞ ﻋﺎﻡ ﻳﻨﺪﺭﺝ ﲢﺘﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻌﺘﻘﺪ ﺍﻟﻌﺎﻣﻞ ﺃﻥ ﺫﻟﻚ ﺳﻨﺔ)‪.(103‬‬
‫ﻭﺇﳕﺎ ﻳﻌﻤﻞ ﺑﻪ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻃﻠﺒﹰﺎ ﻟﻸﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﺣﺎﻝ ﺛﺒﻮﺗﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﺛﺒﺖ ﻓﺈﻥ ﻛﻮﻧﻪ ﳑﺎ ﺍﻧﺪﺭﺝ‬
‫ﲢﺖ ﺃﺻﻞ ﻋﺎﻡ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﻣﺸﺮﻭﻋﹰﺎ)‪.(104‬‬
‫ﻭﻭﺟﻪ ﺍﳊﺎﻓﻆ ﺍﳍﻴﺘﻤﻲ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﻓﻀﺎﺋﻞ‬
‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻘﺪ ﺃﻋﻄﻲ ﺣﻘﻪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺇﻻ ﱂ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‬
‫ﺑﻪ ﻣﻔﺴﺪﺓ ﲢﻠﻴﻞ ﻭﻻ ﲢﺮﱘ ﻭﻻ ﺿﻴﺎﻉ ﺣﻖ ﻟﻠﻐﲑ)‪.(105‬‬
‫ﺑﻞ ﳒﺪ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻳﻘﺮﺭ ﺃﻥ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻟﺬﺍ ﻓﻬﻮ ﻻ ﻳﻌﺪﻝ‬
‫ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﺇﻻ ﺑﻌﺪ ﻋﺪﻡ ﺍﻟﻨﺺ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﺬﻫﺐ ﺃﰊ ﺩﺍﻭﺩ)‪.(106‬‬
‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﺈﺫﺍ ﻣﺎ ﻋﻤﻞ ﻋﺎﻣﻞ ﲟﻀﻤﻮﻥ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻟﻪ ﺃﺻﻞ؛ ﻓﻼ ﻳﻜﻮﻥ ﻣﺒﺘﺪﻋﺎﹰ‪ ،‬ﺑﻞ‬
‫ﻳﻜﻮﻥ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﺟﺘﻬﺎﺩﻱ ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺍﺳﺘﻨﺎﺩﻩ ﺇﱃ ﺃﺛﺮ ﻋﻦ ﺍﻟﻨﱯ ‪ ρ‬ﻋﻤﻞ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺑﺸﺮﻭﻁ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﻀﻌﻴﻒ ﺍﺟﺘﻬﺎﺩﻱ ﺃﻭ ﻇﻨ‪‬ﻲ‪ ،‬ﻭﺍﺣﺘﻤﺎ ﹸﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ‪ ρ‬ﻗﺪ ﻗﺎﻝ ﺫﻟﻚ‬
‫ﻼ ﺻﺤﻴﺤﹰﺎ‪.‬‬‫ﻳﺒﻘﻰ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻣﺎ ﱂ ﻳ‪‬ﺸﺮ‪‬ﻉ ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﺃﻭ ﳜﺎﻟﻒ ﺃﺻ ﹰ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ‬
‫ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻻ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﻨﻜﲑ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻣﺮ ﻓﻠﺘﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ)‪.(107‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﺭﺟﺢ ﺻﺤﺘﻪ ﺃﺣﺪ ﺍ‪‬ﺘﻬﺪﻳﻦ‪ ،‬ﻓﺈﻧﻪ ﳜﺮﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺒﺪﻋﺔ ﺇﱃ ﺑﺎﺏ ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺈ‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺎ‪‬ﺘﻬﺪ ﺇﺫﺍ ﺃﺻﺎﺏ ﻟﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ‪ ،‬ﻓﻜﻴﻒ ﻳﺆﺟﺮ ﺍﳌﺒﺘﺪﻉ)‪.(108‬‬
‫ﻭﻋﻠﻴﻪ ﻓﻜﻞ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻣﺴﺎﺋﻞ ﻧﺴﺒﺖ ﺇﱃ ﺍﻟﺒﺪﻋﺔ ﳑﺎ ﺃﻗﺮﻩ ﺑﻌﺾ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺍﳌﻌﺘﱪﻳﻦ؛ ﻓﻠﻴﺴﺖ ﺑﺒﺪﻋﺔ‪،‬‬
‫ﺑﻞ ﻫﻲ ﰲ ﺩﺍﺋﺮﺓ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺄﺫﻭﻥ ﺑﻪ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﻭﺑﺪﻻﻟﺔ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪ » : ρ‬ﺍﳊﻼﻝ ﺑﻴ‪‬ﻦ‪ ،‬ﻭﺍﳊﺮﺍﻡ ﺑﻴ‪‬ﻦ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺸﺘﺒﻬﺎﺕ‪ ،‬ﻻ ﻳﻌﻠﻤﻬﺎ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ «)‪ ،(109‬ﺃﻱ ﻳﻌﻠﻤﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻫﻢ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﻭﻫﻢ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺍﳍﺪﻯ ﻣﺎ ﺩﺍﻡ ﺍﻻﺧﺘﻼﻑ ﻻ‬
‫ﻋﻦ ﻫﻮﻯ ﺃﻭ ﺷﻬﻮﺓ‪ ،‬ﻭﻻ ﻋﻦ ﳐﺎﻟﻔﺔ ﻧﺺ ﳏﻜﻢ ﺃﻭ ﺇﲨﺎﻉ ﺃﻭ ﻗﻴﺎﺱ ﺟﻠﻲ ـ ﻏﲑ ﻣﻌﺎﺭﺿﺔ ﲟﺜﻠﻬﺎ ﺃﻭ ﺃﻗﻮﻯ‬
‫ﻣﻨﻬﺎ ـ ﺇﺫ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻗﺪ ﺃﺩﻭﺍ ﻣﺎ ﻋﻠﻴﻬﻢ ﺑﺒﺬﻝ ﺍﳉﻬﺪ ﻭﻣﺎ ﰲ ﺍﻟﻮﺳﻊ‪.‬‬
‫ﻭﰲ » ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ « ﻻﺑﻦ ﻣﻔﻠﺢ ﻗﺎﻝ ﺃﲪﺪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺯﻱ ﻋﻨﻪ‪ » :‬ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻔﻘﻴﻪ ﺃﻥ‬
‫ﳛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻭﻻ ﻳﺸﺘﺪ ﻋﻠﻴﻬﻢ «)‪.(110‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ » :‬ﻟﻴﺲ ﻟﻠﻤﻔﱵ ﻭﻻ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﻔﺮﺽ ﺭﺃﻳﻪ ﻋﻠﻰ ﻣﻦ‬
‫ﺧﺎﻟﻔﻪ ﺇﺫﺍ ﱂ ﳜﺎﻟﻒ ﻧﺼﹰﺎ ﻭﻻ ﺇﲨﺎﻋﹰﺎ ﺃﻭ ﻗﻴﺎﺳﹰﺎ ﺟﻠﻴﹰﺎ «)‪.(111‬‬
‫ﻭﰲ » ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ « ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻓﻴﻤﺎ ﱂ ﳚﻬﺮ‬
‫ﺑﻪ ﻗﺎﻝ‪ » :‬ﺇﻥ ﻗﺮﺃﺕ ﻓﻠﻚ ﰲ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺃﺳﻮﺓ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﻘﺮﺃ ﻓﻠﻚ ﰲ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ρ‬‬
‫ﺃﺳﻮﺓ «)‪.(112‬‬
‫ﻭﻧﻘﻞ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﻣﺎ ﺑﺮﺡ ﺃﻭﻟﻮ ﺍﻟﻔﺘﻮﻯ ﻳﻔﺘﻮﻥ‪ ،‬ﻓ‪‬ﻴﺤ‪‬ﻞ ﻫﺬﺍ ﻭﳛﺮ‪‬ﻡ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﺮﻯ‬
‫ﺍﶈﺮﻡ ﺃﻥ ﺍﶈﻞ ﻫﻠﻚ ﻟﺘﺤﻠﻴﻠﻪ‪ ،‬ﻭﻻ ﻳﺮﻯ ﺍﶈﻞ ﺃﻥ ﺍﶈﺮﻡ ﻫﻠﻚ ﻟﺘﺤﺮﳝﻪ «)‪.(113‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺇﻥ ﺗﺮﻙ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺃﻭ ﺍﻟﺼﺤﺎﺑﺔ ﻷﻣﺮ ﻻ ﻳﻌﺪ ﺩﻟﻴ ﹰ‬
‫ﻼ ﰲ ﺫﺍﺗﻪ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﺪﺛﻮﺍ ﺃﻣﻮﺭﹰﺍ ﺑﻌﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺃﻭ ﻓﻌﻠﻮﺍ ﻣﺎ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ، ρ‬ﻓﻠﻮ ﻛﺎﻥ ﳎﺮﺩ ﺗﺮﻛﻪ ‪ ρ‬ﻷﻣ ﹴﺮ ﺑﺪﻋ ﹰﺔ ﱂ ﻳﺴﻎ ﺃﻥ ﻳﻔﻌﻠﻮﺍ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺃﻗﺮﻫﻢ ﺍﻟﻨﱯ ‪ ρ‬ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﺩﻭﻥ ﻧﻜﲑ ﻣﻨﻪ ﺃﻥ ﻓﻌﻠﻮﻫﺎ ﺩﻭﻥ ﺇﺫﻧﻪ‪.‬‬
‫ﻭﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻟﻴﺲ ﺣﺠﺔ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻌﺪﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ‪،‬‬
‫ﻉ ﻟﻪ ﺻﻔ ﹲﺔ ﺃﻭ ﻫﻴﺌﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﳏﻞ‬
‫ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻋﺎﺭﺿﻪ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﺣﺠﺔ ﻓﻴﻤﺎ ‪‬ﺷ ﹺﺮ ‪‬‬
‫ﻼ ﺁﺧﺮ؛ ﻓﻴﻜﻮﻥ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﺣﺠﺔ‪.‬‬
‫ﺍﻷﻣﺮ ﻻ ﻳﺴﻊ ﻣﻌﻪ ﻓﻌ ﹰ‬
‫ﻭﻏﺎﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺮﻙ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻮﺟﺐ ﺍﻟﻔﻌﻞ ﺃﻭ ﻋﺪﻡ ﻛﻮﻧﻪ ﺳﻨﺔ ﺃﻭ ﻭﺍﺟﺒﹰﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﻟﻜﻨﻪ ﻻ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺮﻣﺔ ﻭﺍﻟﺒﺪﻋﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻟﻴﺲ ﲝﺠﺔ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﻭﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻨﻊ‪ ،‬ﺑﻞ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﺮﻛﻪ ﺃﺭﺟﺢ ﻣﻦ ﻓﻌﻠﻪ «)‪.(114‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻔﻠﺢ ﺍﳊﻨﺒﻠﻲ‪ … » :‬ﻷﻥ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ «)‪.(115‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ … » :‬ﺇﺫ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﺇﳕﺎ ﻫﻮ ﻋﺪﻡ ﺩﻟﻴﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﺿﻌﻒ‬
‫ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ «)‪.(116‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪ » :‬ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﻣﻦ ﻗﻮﻟﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺻﻮﻣﻬﺎ ] ﻳﻌﲏ ﻋﺸﺮ ﺫﻱ‬
‫ﺍﳊﺠﺔ [ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻓﻼ ﻳﻘﺪﺡ ﰲ ﺫﻟﻚ ﻋﺪﻡ ﺍﻟﻔﻌﻞ «)‪.(117‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻭﻫﱯ ﻏﺎﻭﺟﻲ ﺍﻷﻟﺒﺎﱐ‪:‬‬
‫» ﺍﻟﺘﺮﻙ ﻫﻮ‪ :‬ﺃﻥ ﻳﺪﻉ ﺍﻟﻨﱯ ‪ ρ‬ﺷﻴﺌﹰﺎ ﻓﻼ ﻳﻔﻌﻠﻪ‪ ،‬ﺃﻭ ﻳﺪﻋﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻓﻼ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ‬
‫ﻳﺄﰐ ﻧﺺ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﳌﺘﺮﻭﻙ‪ ،‬ﳑﺎ ﻳﻘﺘﻀﻲ ﲢﺮﳝﻪ ﺃﻭ ﻛﺮﺍﻫﺘﻪ‪.‬‬
‫ﺣﲔ ﻋ ‪‬ﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺃﻧﻮﺍﻉ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﱂ ﳚﻌﻠﻮﺍ ﻣﻨﻬﺎ ﺍﻟﺘﺮﻙ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ » ﺍﻟﻮﺟﻴﺰ ﰲ‬
‫ﺃﺻﻮﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ « ﺗﻘﺴﻴﻢ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﺇﱃ ﺳﺒﻌﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺍﻟﻔﺮﺽ‪،‬‬
‫ﺍﻟﻮﺍﺟﺐ‪ ،‬ﺍﳌﻨﺪﻭﺏ‪ ،‬ﺍﶈﺮﻡ‪ ،‬ﺍﳌﻜﺮﻭﻩ ﲢﺮﳝﺎﹰ‪ ،‬ﺍﳌﻜﺮﻭﻩ ﺗ‪‬ﻨﺰﻳﻬﺎﹰ‪ ،‬ﻭﺍﳌﺒﺎﺡ)‪ ،(118‬ﻭﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‬
‫ﳚﻌﻠﻮ‪‬ﺎ ﲬﺴﺔ‪ :‬ﺍﻟﻔﺮﺽ ) ﻭﺍﻟﻮﺍﺟﺐ ﻓﺮﺽ (‪ ،‬ﻭﺍﳌﻨﺪﻭﺏ‪ ،‬ﻭﺍﳌﺒﺎﺡ‪ ،‬ﻭﺍﳌﻜﺮﻭﻩ‪ ،‬ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﲨﻴﻌﻬﻢ ﻻ ﳚﻌﻠﻮﻥ‬
‫ﺍﻟﺘﺮﻙ ﺣﻜﻤﹰﺎ ﺗﻜﻠﻴﻔﻴﹰﺎ ‪ . .‬ﻓﻜﻴﻒ ﻳﺒﺎﺩﺭ ﺑﻌﺾ ﺍﻷﺣﺒﺎﺏ ﺇﱃ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺘﺮﻭﻙ ﺃﻧﻪ ﺑﺪﻋﺔ ؟ ! ‪ .‬ﺍﳊﻖ ﺃﻥ‬
‫ﺍﳌﺘﺮﻭﻙ ﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻠﻪ ﻣﺒﺎﺣﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺴﺘﺤﺒﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺴﻨﻮﻧﺎﹰ‪ ،‬ﻭﻧﻌﲏ ﺑﻪ ﻫﻨﺎ ـ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ـ‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﱂ ﻳﺮﺩ ﻧﺺ ﺷﺮﻋﻲ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﺍﳌﺘﺮﻭﻙ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻜﺮﻭﻫﺎﹰ‪ ،‬ﺃﻭ ﺣﺮﺍﻣﹰﺎ‪.‬‬
‫‪ .1‬ﻓﺎﻟﺘﺮﻭﻙ ﻗﺪ ﺗﻜﻮﻥ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺒﺎﺣﺔ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﳌﺮﻛﺐ ﻭﺍﳌﺴﻜﻦ‪ ،‬ﻭﻻ ﻳﺰﻋﻢ‬
‫ﺯﺍﻋﻢ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻓﻌﻞ ﻛﻞ ﻣﺒﺎﺡ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﺎ ﺗﺮﻛﻪ ﻣﻨﻪ ﳏﻈﻮﺭﹰﺍ‪.‬‬
‫‪ .2‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻸﻣﻮﺭ ﺍﳌﺴﺘﺤﺒﺔ ﺍﳌﻨﺪﻭﺑﺔ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﻮﺭﹰﺍ ﻛﺜﲑﺓ ﺍﺳﺘﺤﺒﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ρ‬‬
‫ﻭﺭﻏﺐ ﻓﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺗﻘﺮﻳﺮﻩ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﺃﻧﻪ ـ ﻓﺪﺍﻩ ﺃﻣﻲ ﻭﺃﰊ ‪ ρ‬ـ ﻓﻌﻞ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻣﺜﻞ ﻗﺮﺍﺀﺓ‬
‫ﺍﻹﺧﻼﺹ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﻧﻘﻠﺖ ﻋﻨﻪ ‪ ρ‬ﻭﱂ ﻳﺪﺍﻭﻡ ﻋﻠﻴﻬﺎ‬
‫ﲨﻴﻌﻬﺎ‪ ،‬ﻷﻥ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻴﻬﺎ ﺗﺴﺘﻐﺮﻕ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﻭﻫﻮ ‪ ρ‬ﻋﻠﻴﻪ ﻣﺴﺌﻮﻟﻴﺎﺕ ﻛﺜﲑﺓ‪.‬‬
‫‪ .3‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻸﻣﻮﺭ ﺍﳌﺴﻨﻮﻧﺔ ﺭﻓﻌﹰﺎ ﻟﻠﺤﺮﺝ ﻋﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﺧﺸﻴﺔ ﺍﻟﻔﺮﺽ ﻋﻠﻴﻬﻢ‪ ،‬ﻣﺜﻞ ﺻﻼﺓ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻓﻠﻘﺪ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺭﻛﻌﺎﺕ ﰲ ﻟﻴﻠﺔ ﻣﻦ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺼﻠﻰ ﺑﺼﻼﺗﻪ ﻗﻮﻡ‪ ،‬ﻭﳌﺎ‬
‫ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻭﺻﻠﻰ‪ ،‬ﺻﻠﻰ ﺑﺼﻼﺗﻪ ﻋﺪﺩ ﺃﻛﱪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﱂ‬
‫ﳜﺮﺝ ‪ ρ‬ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻴﺼﻠﻲ ‪‬ﻢ‪ ،‬ﻭﻃﺎﻝ ﺍﻧﺘﻈﺎﺭﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺩﻭﻥ ﲦﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ‪ ρ‬ﻗﺎﻝ ﳍﻢ‪ » :‬ﻣﺎ‬
‫ﺧﻔﻲ ﻋﻠ ‪‬ﻲ ﻣﻘﺎﻣﻜﻢ‪ ،‬ﻟﻜﻦ ﺧﺸﻴﺖ ﺃﻥ ﺗ‪‬ﻔﺮﺽ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺼﻠﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﰲ ﺑﻴﻮﺗﻜﻢ «)‪.(119‬‬
‫ﻭﻟﻘﺪ ﺃﺛﲎ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻋﻠﻰ ﺑﻼﻝ ﻭﻗﺎﻝ ﻟﻪ‪ » :‬ﺣﺪﺛﲏ ﺑﺄﺭﺟﻰ ﻋﻤﻞ ﻋﻤﻠﺘ‪‬ﻪ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﱐ ﲰﻌﺖ‬
‫ﻼ ﺃﺭﺟﻰ ﻋﻨﺪﻱ ﺃﱐ ﱂ ﺃﺗﻄﻬﺮ ﻃﻬﻮﺭﹰﺍ ﰲ ﺳﺎﻋﺔ ﻣﻦ ﻟﻴﻞ ﺃﻭ‬ ‫ﺩﻑ ﻧﻌﻠﻴﻚ ﰲ ﺍﳉﻨﺔ « ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻤﻠﺖ ﻋﻤ ﹰ‬
‫‪‬ﺎﺭ‪ ،‬ﺇﻻ ﺻﻠﻴﺖ ﺑﺬﻟﻚ ﺍﻟﻄﻬﻮﺭ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﱄ‪ ،‬ﻭﺍﳋﱪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ)‪.(120‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺑﺎﻝ‪ ،‬ﻓﻘﺎﻡ ﻋﻤﺮ ﺧﻠﻔﻪ ﺑﻜﻮﺯ ﻣﻦ ﻣﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻣﺎ‬
‫ﺖ ﺃﻥ ﺃﺗﻮﺿﺄ‪ ،‬ﻭﻟﻮ ﻓﻌﻠﺖ ﻟﻜﺎﻥ‬‫ﻫﺬﺍ ﻳﺎ ﻋﻤﺮ ؟ « ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﺎﺀ ﺗﺘﻮﺿﺄ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻣﺎ ﺃﹸﻣﺮﺕ ﻛﻠﻤﺎ ﺑ ﹾﻠ ‪‬‬
‫ﺳﻨﺔ «)‪.(121‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺧﺮﺝ ﻣﻦ ﺍﳋﻼﺀ ﻓﻘﺮﺏ ﺇﻟﻴﻪ ﻃﻌﺎﻡ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﻻ‬
‫ﻧﺄﺗﻴﻚ ﺑﻮ‪‬ﺿﻮﺀ ؟ ﻓﻘﺎﻝ‪ » :‬ﺇﳕﺎ ﺃﻣﺮﺕ ﺑﺎﻟﻮﺿﻮﺀ ﺇﺫﺍ ﻗﻤﺖ ﺇﱃ ﺍﻟﺼﻼﺓ « ﺭﻭﺍﻩ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ)‪.(122‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻟﻴﺪ ‪‬‬
‫ﻉ ﺍﻟﻌﻤ ﹶﻞ‬
‫ﺽ ﻋﻠﻴﻬﻢ)‪ ،(123‬ﻭﻣﺎ ﺳﺒ‪‬ﺢ ﺭﺳﻮﻝ ﺍﷲ ﺳﺒﺤﺔ‬ ‫ﻭﻫﻮ ﳛﺐ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺧﺸﻴﺔ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺍﻟﻨﺎﺱ ﻓ‪‬ﻴﻔﹾﺮ ‪‬‬
‫ﺍﻟﻀﺤﻰ ﻗﻂﹼ‪ ،‬ﻭﺇﱐ ﻷﺳﺒ‪‬ﺤﻬﺎ)‪ ،(124‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ » :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ‬
‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻳﺰﻳﺪ ﻣﺎ ﺷﺎﺀ ﺍﷲ «)‪ ،(125‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻣﻮﺍﻇﺒﺘﻪ ‪ ρ‬ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ‪ ρ‬ﺗﺮﻙ ﺍﻷﻣﺮ ﺑﺎﻟﺴﻮﺍﻙ ﳐﺎﻓﺔ ﺃﻥ ﻳﺸﻖ ﻋﻠﻰ ﺃﻣﺘﻪ)‪ ،(126‬ﻭﺗﺮﻙ ﺗﺄﺧﲑ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ‬
‫ﺧﺸﻴﺔ ﺍﳌﺸﻘﺔ)‪ ،(127‬ﻭﺗﺮﻙ ﺍﻟﺪﻋﺎﺀ ﺑﺄﻥ ﻳﺴﻤﻊ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺧﺸﻴﺔ ﺃﻥ ﻻ ﻳﺘﺪﺍﻓﻨﻮﺍ)‪ ،(128‬ﻭﺍﻟﺘﺨﻠﻒ ﻋﻦ‬
‫ﺍﻟﺴﺮﺍﻳﺎ ﳐﺎﻓﺔ ﺍﳌﺸﻘﺔ)‪.(129‬‬
‫‪ .4‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺘﺮﻭﻙ ﻟﻸﻣﻮﺭ ﺍﻟﱵ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳎﺎﳍﺎ ﻫﻨﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﻨﻬﻲ ﻋﻨﻬﺎ‬
‫ﺑﺎﻟﻨﺺ «)‪.(130‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺍﺳﺘ‪‬ﻘﺮﹺﺋﺖ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺭﺩ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ‪ ρ‬ﻣﺎ ﺃﺣﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻓ ‪‬ﻮﺟﹺﺪﺕ ﺗﻨﺪﺭﺝ ﲢﺖ‬
‫ﺇﺣﺪﻯ ﺍﳊﺎﻻﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ .1‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ]ﳏﺮﻣﹰﺎ[ ﻏﲑ ﻣﺸﺮﻭﻉ ﰲ ﺃﺻﻠﻪ‪ ،‬ﻛﺎﻟﺴﺠﻮﺩ ﻟﻐﲑ ﺍﷲ‪.‬‬
‫‪ .2‬ﺃﻥ ﻳﺼﺎﺩﻡ ﻧﺼﹰﺎ ﺷﺮﻋﻴﹰﺎ ﻛﻨﻬﻴﻪ ﻋﻦ ﲣﺼﻴﺺ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺼﻴﺎﻡ ﺃﻭ ﻟﻴﻠﺘﻪ ﺑﻘﻴﺎﻡ)‪.(131‬‬
‫‪ .3‬ﺃﻥ ﻳﺸﺮﻉ ﻋﺒﺎﺩﺓ ﱂ ﺗﺸﺮﻉ ﰲ ﺃﺻﻠﻬﺎ‪ ،‬ﺃﻭ ﻳﺘﻘﺮﺏ ﲟﺎ ﱂ ﳚﻌﻠﻪ ﺍﷲ ﻗﺮﺑﺔ‪ ،‬ﻛﺎﻟﻮﻗﻮﻑ ﰲ ﺍﻟﺸﻤﺲ‪.‬‬
‫)‪(133) (132‬‬
‫‪.‬‬ ‫ﻼ ﻳﻈﻨﻪ ﺃﻭﱃ ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﱯ ‪ ρ‬ﻛﺎﻟﺬﻱ ﻗﺎﻝ‪ :‬ﻧﺼﻮﻡ ﻭﻻ ﻧﻔﻄﺮ‬
‫‪ .4‬ﺃﻥ ﻳﻔﻌﻞ ﻓﻌ ﹰ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﳒﺪ ﺃﻥ ﻛﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺜﲑﻫﺎ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻛﺎﳌﺴﺒﺤﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ‬
‫‪ ρ‬ﺑﻌﺪ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ‪ ،‬ﻭﺳﻨﺔ ﺍﳉﻤﻌﺔ ﺍﻟﻘﺒﻠﻴﺔ‪ ،‬ﻭﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ‪،‬‬
‫ﻭﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﺑﺎﻻﺳﻢ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺍﻟﺘﻮﺳﻞ ﺑﺸﺮﻭﻃﻪ؛ ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻫﻲ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﳜﻀﻊ‬
‫ﻟﻼﺟﺘﻬﺎﺩ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺱ‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻷﺩﻟﺔ ﺃﻭ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻓﻠﻬﺎ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﻨﻈﺮ‪،‬‬
‫ﻭﻫﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﺷﺮﻋﻲ‪ ،‬ﻭﻻ ﻳﺘﺴﻊ ﺍﳌﻘﺎﻡ ﻹﻓﺮﺍﺩﻫﺎ ﺑﺎﻟﺒﺤﺚ‪.‬‬
‫ﻭﻫﻲ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻟﻴﺴﺖ ﳑﺎ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻫﺪﻱ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻻ ﳑﺎ ﻳﺆﺛﺮ ﺳﻠﺒﹰﺎ ﰲ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻹﳝﺎﱐ ﻟﻠﻌﺒﺪ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﺗﺜﺎﺭ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﻟﺘﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺘﻨﺎﻓﺮ‪،‬‬
‫ﻭﺍﻟﺘﺮﺍﺷﻖ ﺑﺎﻻﻬﺗﺎﻣﺎﺕ‪ ،‬ﻭﺍﻻﻬﺗﺎﻡ ﺑﺎﻟﺘﻔﺴﻴﻖ ﻭﺍﻟﺘﺒﺪﻳﻊ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺃﺷﺪ ﻓﺘﻜﹰﺎ ﰲ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺇﻻ ﻓﺄﻳﻦ ﺃﺩﺏ ﺍﻻﺧﺘﻼﻑ ﻭﺍﳊﻮﺍﺭ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﺍﻟﺘﻤﺎﺱ ﺍﻷﻋﺬﺍﺭ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪،‬‬
‫ﻭﻛﻠﻬﺎ ﺃﺻﻮﻝ ﺃﺳﺎﺳﻴﺔ ﳎﻤﻊ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻣﺎ ﺩﺍﻡ ﺍﳋﻼﻑ ﰲ ﺃﻣﻮﺭ ﻓﺮﻋﻴﺔ ﺍﻗﺘﻀﺎﻫﺎ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺪﻟﻴﻞ‪ ،‬ﻻ ﺍﳍﻮﻯ ﻭﺍﻟﺘﺸﻬﻲ‪.‬‬
‫ﻭﺍﻟﻨﱯ ‪ ρ‬ﻳﻨﻬﺎﻧﺎ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻦ ﺇﺛﺎﺭﺓ ﺍﳋﻼﻑ ﰲ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻜﻴﻒ ﺑﻐﲑﻩ‪ ،‬ﻗﺎﻝ ‪ρ‬‬
‫‪ » :‬ﺍﻗﺮﺅﻭﺍ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺍﺋﺘﻠﻔﺖ ﻋﻠﻴﻪ ﻗﻠﻮﺑﻜﻢ ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺘﻢ ﻓﻘﻮﻣﻮﺍ «)‪.(134‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻠﻜﻨﻮﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻼ ﰲ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺐ ﺃﲰﺎﺀ‬
‫ﺖ ﻣﺘﻮﻏ ﹰ‬‫» ﺇﱐ ﻣﻨﺬ ﻧﹺﻴﻄﹶﺖ ﻋﲏ ﺍﻟﺘﻤﺎﺋﻢ‪ ،‬ﻭﺭ‪‬ﻓﻌﺖ ﻋﻠﻰ ﺭﺃﺳﻲ ﺍﻟﻌﻤﺎﺋﻢ‪ ،‬ﻛﻨ ‪‬‬
‫ﺐ ﺃﺭﺑﺎﺏ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﺃﺭﺟﻮ ﻣﻨﻪ)‪ (136‬ﺃﻥ ﳛﺼﻞ ﱄ ﺍﻟﺘﺨﻠﱡ ‪‬ﻖ‬ ‫ﻼ ﲟ‪‬ﻌﺎﻳﻨ ‪‬ﺔ ‪‬ﺯﺑ‪‬ﺮ)‪ (135‬ﻣﻨﺎﻗ ﹺ‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻣﺸﺘﻐ ﹰ‬
‫ﺑﺄﺧﻼﻗﻬﻢ‪ ،‬ﻭﺍﻟﺘﺸﱡﺒﻪ ﺑﺼﻔﺎﻬﺗﻢ‪ ،‬ﻃﺎﻟﺒﹰﺎ ﺑﻪ ﻣﻄﻠﺒﹰﺎ ﺳﻮ‪‬ﻳﹰﺎ ﻭﺻﻼﺣﺎﹰ‪ ،‬ﺣﺴﺒﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻟﻌ ﱠﻞ ﺍﷲ ﻳﺮﺯﻗﲏ ﺻﻼﺣﹰﺎ‬ ‫ﺖ ﻣﻨﻬﻢ‬
‫ﺐ ﺍﻟﺼﺎﳊﲔ ﻭﻟﺴ ‪‬‬
‫ﺃﹸﺣ ﱡ‬
‫ﺴﻠﹶﻒ‪ ،‬ﺍﻟﺬﻳﻦ ﺻ‪‬ﺮﻓﻮﺍ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﻬﺗﻢ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ‪،‬‬ ‫ﺖ ﻋﻠﻰ ﳎﺎﻫﺪﺍﺕ ﺍﻟ ‪‬‬ ‫ﻓﺎﻃﱠﻠﻌ ‪‬‬
‫ﳋﻠﹶﻒ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺭﺗﺎﺿﻮﺍ ﺑﻜﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻃﻠﺒﹰﺎ ﻟﻠﺤﺴﲎ ﻭﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻛﻨﺖ ﺃﻇﻦ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺮﺍﻁ‬‫ﻭﺭﻳﺎﺿﺎﺕ ﺍ ﹶ‬
‫ﺼﻞﹸ ﺇﱃ ﺩﺭﺟﺎﺕ ﺍﻟﻨﻌﻴﻢ‪.‬‬ ‫ﺼﻞﹸ ﻣﻦ ‪‬ﻳ ‪‬‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺑﻪ ‪‬ﻳ ‪‬‬
‫ﻓﻠﻤ‪‬ﺎ ﺗﺮﻗﱠﻰ ﰊ ﺍﳊﺎﻝ‪ ،‬ﻭﺗﻔﻀﻞ ﻋﻠﻲ ﺭﰊ ﺫﻭ ﺍﳉﻼﻝ‪ ،‬ﺑﺘﺤﺼﻴﻞ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺸﻒ ﺃﺳﺮﺍﺭ‬
‫ﺖ ﻋﻠﻰ ﺃﺧﺒﺎ ﹴﺭ ﲤﻨ ‪‬ﻊ ﻋﻦ ﺍﻟﺘﺸﺪﱡﺩ ﰲ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﺁﺛﺎ ﹴﺭ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻤﺪﺩ‬
‫ﺍﻷﺧﺒﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺎﻟﻜﺸﻒ ﺍﳊﺜﻴﺚ‪ ،‬ﺍﻃﱠﻠﻌ ‪‬‬
‫ﰲ ﺍﻟﺘﺰﻫﺪ‪.‬‬
‫ﻓﺎﺧﺘﻠﺞ ﰲ ﺧﺎﻃﺮﻱ ﺍﻟﻔﺎﺗﺮ‪ ،‬ﻛﻴﻒ ﺍﻟﺘﻄﺎﺑ ‪‬ﻖ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺑﲔ ﳎﺎﻫﺪﺍﺕ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑﺮ؟ ﺇﱃ‬
‫ﺖ)‪ (137‬ﻣﺎ ﺣﻘﻘﻪ ﺍﻟﺸﺮﺍﺡ ﺍﶈﻘﻘﻮﻥ‪،‬‬ ‫ﺖ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺃﻣﻌﻨﺖ ﺍﻟﻔ ﹾﻜ ‪‬ﺮ ﰲ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﲡﺴ‪‬ﺴ ‪‬‬ ‫ﺃﻥ ﻭﺳ‪‬ﻌ ‪‬‬
‫ﻭﺗﺘﺒ‪‬ﻌﺖ ﻣﺎ ﻧﻘﱠﺤﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﻮﻥ‪ ،‬ﻓﻈﻬﺮ ﱄ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﰲ ﺫﻟﻚ ﳐﺘﻠ‪‬ﻔﺔ‪ ،‬ﺑﻌﻀﻬﺎ ﻳﻬﺪﻱ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﻳﺮﺷﺪ ﺇﱃ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﻛﻠﻬﺎ ﻭﺍﺭﺩﺓ ﰲ ﳏﻠﱢﻬﺎ‪ ،‬ﻭﺍﻗﻌ ﹲﺔ ﰲ ﻣﻮﻗﻌﻬﺎ‪ ،‬ﻓﺄﺧﺒﺎ ‪‬ﺭ ﺍﻻﺟﺘﻬﺎﺩ‪ :‬ﳏﻤﻮﻟ ﹲﺔ ﻋﻠﻰ ﻣﻦ‬
‫ﺕ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺕ ﻛﻠﻤﺎ ‪‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻻﻗﺘﺼﺎﺩ‪ :‬ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﻦ ‪‬ﻋﺠ‪‬ﺰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻭﺟﺪ ‪‬‬
‫ﺍﻷﻋﻼﻡ ﻭﺍﻷﺋﻤﺔ ﺍﻟﻜﺮﺍﻡ‪.‬‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻛﺈﺣﻴﺎﺀ ﺍﻟﻠﻴﻞ ﻛﻠﻪ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ‬ ‫ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫ ﲰﻌﺖ ﻗﺎﺋ ﹰ‬
‫ﺭﻛﻌﺔ‪ ،‬ﻭﺃﺩﺍﺀ ﺃﻟﻒ ﺭﻛﻌﺔ‪ ،‬ﻭﳓ ﹺﻮ ﺫﻟﻚ ﳑﺎ ﻧ‪ ‬ﻘ ﹶﻞ ﻋﻦ ﺍﻷﺋﻤﺔ‪ :‬ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞﱡ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪.‬‬
‫ﺖ ﺑﺴﻤﺎﻉ ﻗﻮﻟﻪ ﰲ ﺍﳊﹶﲑﺓ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﺃﺗ‪‬ﺮﻯ ﻫﺆﻻﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ‬ ‫ﻓﻮﻗﻌ ‪‬‬
‫ﻼ‪ :‬ﺍﻷﺧﺒﺎﺭ ﰲ ﺍﳌﻨﻊ ﻋﻦ ﺫﻟﻚ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﰲ ﻛﺘﺐ‬ ‫ﺕ ﺍﶈﺪﺛﲔ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ؟ ! ﻓﻌﺎﺩ ﻗﺎﺋ ﹰ‬ ‫ﻭﲨﺎﻋﺎ ‪‬‬
‫ﺍﻟﺼﺤﺎﺡ ﻣﺮ‪‬ﻭﻳ‪‬ﺔ‪.‬‬
‫ﻉ ﲰﻌﻚ ﺃﻥ‬ ‫ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﻛﻼﻡ ﻣﻦ ﱂ ﻳﺘﺴﻊ ﻧﻈﺮﻩ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻇﻮﺍﻫﺮ ﺍﻷﻟﻔﺎﻅ ﻓﻜﺮﻩ‪ ،‬ﺃﻣ‪‬ﺎ ﻗﺮ ‪‬‬
‫ﺍﻟﺒﺪﻋﺔ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻟﻪ ﺃﺻ ﹲﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﺔ)‪(138‬؟ ﻭﻫﺬﺍ ﻗﺪ ‪‬ﻭﺟﹺﺪ ﰲ‬
‫ﺗﻠﻚ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺘﱪ‪‬ﻛﺔ‪ ،‬ﻭﺩﻟﺖ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﺑﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ ـ ﳌﻦ ﻳﻘﺪ‪‬ﺭ ﻋﻠﻴﻪ ـ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﺸﺮﻋﻴﺔ «)‪.(139‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺃﻃﺎﻝ ﰲ ﺑﻴﺎﻥ ﺍﻟﻘﻀﻴﺔ؛ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪ ،‬ﻓﺸﺮﻉ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻨﻔﻴﺲ‪ » :‬ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ «‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﻜﺜﺮﻭﻥ ﺍﻟﺘﻌﺒﺪ ﺑﻼ ﻧﻜﲑ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﻳﺘﻌﺒﺪ ﲟﺎ ﺛﺒﺖ‬
‫ﺃﺻﻠﻪ‪ ،‬ﻓﺬﺍﻙ ﳜﺘﻢ ﰲ ﻟﻴﻠﺔ‪ ،‬ﻭﺫﺍﻙ ﻳﺼﻠﻲ ﺭﻛﻌﺎﺕ ﻛﺜﲑﺓ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ)‪.(140‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﺷﺮﺓ‬
‫ﲦﺖ ﺃﻣﻮﺭ ﻭﺑﺪﻉ ﺧﻄﲑﺓ ﺟﺪﻳﺮﺓ ﺑﺎﻟﻮﺻﻒ ﺑﺎﻟﺒﺪﻋﺔ‪ ،‬ﻟﻜﻨﺎ ﳒﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﻬﻤﻮﻥ‬
‫ﳐﺎﻟﻔﻴﻬﻢ ﺑﺎﻻﺑﺘﺪﺍﻉ ﻻ ﻳﺘﻜﻠﻤﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﺃﻣﺮﹰﺍ ﻳﺴﺘﺪﻋﻲ ﲝﺜﹰﺎ ﺃﻭ ﻧﻈﺮﹰﺍ ﺭﻏﻢ ﺧﻄﻮﺭﻬﺗﺎ‪ ،‬ﻣﻦ ﻣﺜﻞ‪:‬‬
‫ـ ﺑﺪﻋﺔ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ـ ﺣﺼﺮ ﺍﻟﺪﻳﻦ ﰲ ﻧﻄﺎﻕ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺣﺴﺐ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻓﻬﻢ ﺍﻟﻌﻘﺎﺋﺪ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ﻭﻛﺎﻣﻞ‬
‫ﺃﺣﻴﺎﻧﹰﺎ‪.‬‬
‫ﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺣﻖ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣﺎ ﺃﻛﺜﺮ‬ ‫ـ ‪‬ﺣ ‪‬ﻤﻞﹸ ﺑﻌ ﹺ‬
‫ﺍﻟﻨﺎﺱ ﻭﻟﻮ ﺣﺮﺻﺖ ﲟﺆﻣﻨﲔ ﴾ ]ﻳﻮﺳﻒ‪ [103 :‬ﺃﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣﺎ ﻳﺆﻣﻦ ﺃﻛﺜﺮﻫﻢ ﺑﺎﷲ ﺇﻻ ﻭﻫﻢ‬
‫ﻣﺸﺮﻛﻮﻥ ﴾ ]ﻳﻮﺳﻒ‪ ،[106 :‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﳋﻮﺍﺭﺝ‪ » :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻳﺮﺍﻫﻢ ﺷﺮﺍﺭ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺍﻧﻄﻠﻘﻮﺍ ﺇﱃ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﰲ ﺍﻟﻜﻔﺎﺭ ﻓﺠﻌﻠﻮﻫﺎ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ «)‪.(141‬‬
‫ـ ﺍﻟﺘﻤﺴﻚ ﺑﻈﻮﺍﻫﺮ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻭﺣﺼﺮ ﻓﻬﻤﻬﺎ ﺑﺎﲡﺎﻩ ﻭﺍﺣﺪ‪.‬‬
‫ـ ﲡﺮﻳﺢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﺴﻨﺔ‪.‬‬
 ‫ـ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻓﻬﻢ ﻭﺍﺣﺪ ﻟﻠﻨﺼﻮﺹ ﺍ‪‬ﻤﻠﺔ ﺃﻭ ﺍﻟﻈﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ‪.‬‬
‫ـ ﺗﻔﺮﻳﻖ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ)‪.(142‬‬
‫ـ ﺍﺳﺘﺒﺎﺣﺔ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺸﺒﻬﺔ‪.‬‬
‫ﻓﻜﺎﻥ ﺣﺮ‪‬ﻳﹰﺎ ﺑﻨﺎ ﺃﻥ ﻧﻌﻤﻞ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﻫﺬﻩ ﺍﻟﺒﺪﻉ ﺍﳋﻄﲑﺓ‪ ،‬ﻻ ﺃﻥ ﻧﺘﻔﺮﻕ ﺑﺴﺒﺐ ﻣﺴﺎﺋﻞ ﺧﻼﻓﻴﺔ‬
‫ﺍﺟﺘﻬﺎﺩﻳﺔ‪.‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‬
‫ﺃﺛﺮ ﲢﺮﻳﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﰲ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‬
‫ﺇﻥ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳉﻠﻴﻠﺔ ﺍﻟﱵ ﺩﻋﻰ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪ ،‬ﻭﻧﺒﺬ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻣﻦ ﰒ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺫﻟﻚ ﻧﺼﻮﺹ ﻛﺜﲑﺓ‪،‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺻ‪‬ﻴﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﻉ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ﹺﻦ ﻣ‪‬ﺎ ‪‬ﻭﺻ‪‬ﻰ ﹺﺑ ‪‬ﻪ ﻧ‪‬ﻮﺣﹰﺎ ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ‪‬ﻴﻨ‪‬ﺎ ﹺﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫﴿ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺠ‪‬ﺘﺒﹺﻲ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‬
‫ﲔ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪ ‬ﻮﻫ‪ ‬ﻢ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺸ ﹺﺮ ‪‬ﻛ ‪‬‬‫‪‬ﻭﻋ‪‬ﻴﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗ‪‬ﻴﻤ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻓ‪‬ﻴ ‪‬ﻪ ﹶﻛﺒ‪ ‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍﳌﹸ ‪‬‬
‫ﺐ ﴾ ]ﺍﻟﺸﻮﺭﻯ‪.[13 :‬‬ ‫‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﻨﹺﻴ ‪‬‬
‫ﺖ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹺﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ‬ ‫ﺤ‪‬ﺒ ﹺﻞ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﹺﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬ ‫ﺼﻤ‪‬ﻮﺍ ﹺﺑ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﺍ ‪‬ﻋ‪‬ﺘ ‪‬‬
‫ﺤﺘ‪‬ﻢ ﹺﺑﹺﻨ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹺﺇ ‪‬ﺧﻮ‪‬ﺍﻧﹰﺎ ‪‬ﻭﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺷﻔﹶﺎ ﺣ‪ ‬ﹾﻔ ‪‬ﺮ ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺﺭ ﹶﻓﺄﹶﻧ ﹶﻘ ﹶﺬﻛﹸﻢ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﻚ‬ ‫ﺻ‪‬ﺒ ‪‬‬‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮﹺﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬ ‫ﹶﺃ ‪‬ﻋﺪ‪‬ﺍ ًﺀ ﹶﻓﹶﺄﻟﱠ ‪‬‬
‫‪‬ﻳ‪‬ﺒﻴ‪ ‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[103 :‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹺﺇﻥﱠ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﹸﺃﻣ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭﱡﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻥ ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪.[92 :‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹺﺇﻥﱠ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﹸﺃﻣ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭﱡﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ‪‬ﺗﻘﹸﻮ ‪‬ﻥ ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ‪.[52 :‬‬
‫ﻛﻤﺎ ﺟﺎﺀﺕ ﻧﺼﻮﺹ ﲢﺬﺭ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻨﺎﺯﻉ ﻭﺁﺛﺎﺭﻩ ﺍﳋﻄﲑﺓ‪:‬‬
‫ﺻﹺﺒﺮ‪‬ﻭﺍ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ ﴾‬ ‫ﺐ ﹺﺭﳛ‪‬ﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬‬ ‫ﺸﻠﹸﻮﺍ ‪‬ﻭ‪‬ﺗ ﹾﺬ ‪‬ﻫ ‪‬‬
‫﴿ ‪‬ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﻭ ﹶﻻ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮﺍ ﹶﻓ‪‬ﺘ ﹾﻔ ‪‬‬
‫]ﺍﻷﻧﻔﺎﻝ‪.[46 :‬‬
‫ﻭﺣﺬﺭ ﻣﻦ ﺳﻠﻮﻙ ﻣﺴﻠﻚ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻫﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻌﻠﻢ ﻭﻋﺮﻓﻮﺍ ﰲ ﺿﻮﺀ ﺫﻟﻚ ﺍﳊﻖ ﰒ‬
‫ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﺃﻱ ﻓﻠﻢ ﻳﻜﻦ ﳍﻢ ﻣﺴﻮﻍ ﻓﻴﻤﺎ ﻓﻌﻠﻮﺍ‪ ،‬ﺑﻞ ﺍﳊﺠﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ)‪ ،(143‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻛﹶﺎ ﹶﻥ‬
‫ﺱ ﻓ‪‬ﻴﻤ‪‬ﺎ‬ ‫ﺤﻜﹸ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬‫ﺤ ‪‬ﻖ ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﺏ ﺑﹺﺎﹾﻟ ‪‬‬ ‫ﺸﺮﹺﻳ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﻨ ‪‬ﺬﺭﹺﻳ ‪‬ﻦ ‪‬ﻭﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬ ‫ﲔ ‪‬ﻣ‪‬ﺒ ‪‬‬ ‫ﺚ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻨﹺﺒ‪‬ﻴ ‪‬‬
‫ﺱ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﹰﺓ ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﺑﻐ‪‬ﻴﹰﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻬﺪ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ‬‫ﻒ ﻓ‪‬ﻴ ‪‬ﻪ ﹺﺇﻻﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ‪‬ﺗﻬ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬‬ ‫ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[213 :‬‬ ‫ﻁ ﱡﻣ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ‪‬‬ ‫ﳊ ‪‬ﻖ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ‪‬ﻪ ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ ‪‬ﻬﺪ‪‬ﻱ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﹺﺇﻟﹶﻰ ‪‬‬ ‫‪‬ﻟﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﻚ‬‫ﺖ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﹺﺇﻻﱠ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﻌ ﹾﻠﻢ‪ ‬ﺑﻐ‪‬ﻴﹰﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟﻮ‪‬ﻻ ﹶﻛ‪‬ﻠ ‪‬ﻤ ﹲﺔ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﺐ ﴾ ]ﺍﻟﺸﻮﺭﻯ‪:‬‬ ‫ﻚ ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻣﺮﹺﻳ ﹴ‬‫ﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﻟﻔ‪‬ﻲ ‪‬ﺷ ّ‪‬‬ ‫ﻀ ‪‬ﻲ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹺﺇﻥﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺃﹸﻭ ﹺﺭﺛﹸﻮﺍ ﺍﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺴﻤ‪‬ﻰ ﻟﱠﻘﹸ ‪‬‬ ‫ﹺﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ﹴﻞ ﱡﻣ ‪‬‬
‫‪.[14‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳒﺪﻫﺎ ﺗﺘﻀﻤﻦ ﺑﻴﺎﻥ ﻣﻨﻬﺞ ﺗﻮﺣﻴﺪ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬
‫ﻉ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ﹺﻦ ﻣ‪‬ﺎ‬ ‫‪ .1‬ﺍﻟﺘﺰﺍﻡ ﻫﺪﻱ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺗﻘﺮﺃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺻ‪‬ﻴﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻋ‪‬ﻴﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗ‪‬ﻴﻤ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻭ ﹶﻻ‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫‪‬ﻭﺻ‪‬ﻰ ﹺﺑ ‪‬ﻪ ﻧ‪‬ﻮﺣﹰﺎ ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ‪‬ﻴﻨ‪‬ﺎ ﹺﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ﴾‬ ‫ﺠ‪‬ﺘﺒﹺﻲ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﻨﹺﻴ ‪‬‬ ‫ﲔ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪ ‬ﻮﻫ‪ ‬ﻢ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺸ ﹺﺮ ‪‬ﻛ ‪‬‬
‫‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻓ‪‬ﻴ ‪‬ﻪ ﹶﻛﺒ‪ ‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍﳌﹸ ‪‬‬
‫]ﺍﻟﺸﻮﺭﻯ‪.[13 :‬‬
‫ﺤ‪‬ﺒ ﹺﻞ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ‬ ‫ﺼﻤ‪‬ﻮﺍ ﹺﺑ ‪‬‬
‫‪ .2‬ﺍﻟﺘﺰﺍﻡ ﻫﺪﻱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺗﻘﺮﺃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ‪‬‬
‫ﺤﺘ‪‬ﻢ ﹺﺑﹺﻨ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹺﺇ ‪‬ﺧﻮ‪‬ﺍﻧﹰﺎ ‪‬ﻭﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ‬ ‫ﺻ‪‬ﺒ ‪‬‬
‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮﹺﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬
‫ﺖ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹺﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍ ًﺀ ﹶﻓﹶﺄﻟﱠ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﹺﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻳ‪‬ﺒﻴ‪ ‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫‪‬ﺷﻔﹶﺎ ﺣ‪ ‬ﹾﻔ ‪‬ﺮ ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺﺭ ﹶﻓﺄﹶﻧ ﹶﻘ ﹶﺬﻛﹸﻢ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫‪.[103‬‬
‫‪ .3‬ﺍﻟﺘﺤﻘﻖ ﲝﻘﺎﺋﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪ ،‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﺰﻛﻴﺔ ﻟﻠﻨﻔﺲ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹺﺇﻥﱠ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﹸﺃﻣ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﹰﺓ‬
‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭﱡﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻥ ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[92 :‬ﻭﻣﻦ ﺃﻋﻠﻰ ﻣﻌﺎﱐ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹺﺇﻥﱠ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ‬
‫ﹸﺃﻣ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭﱡﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ‪‬ﺗﻘﹸﻮ ‪‬ﻥ ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ‪.[52 :‬‬
‫‪ .4‬ﺍﺗﺒﺎﻉ ﺍﻟﻌﻠﻢ ﺍﳊﻖ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺿﻠﻮﺍ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﹺﺇﻻﱠ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﻌ ﹾﻠﻢ‪ ‬ﺑﻐ‪‬ﻴﹰﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﴾ ]ﺍﻟﺸﻮﺭﻯ‪.[14 :‬‬
‫‪ .5‬ﻃﺎﻋﺔ ﺃﻭﻟﻴﺎﺀ ﺍﻷﻣﻮﺭ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻳﺎ ﹶﺃﱡﻳ ‪‬ﻬﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭﹸﺃ ‪‬ﻭﻟ‪‬ﻲ‬
‫ﻚ‬
‫ﺍ َﻷ ‪‬ﻣ ﹺﺮ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓﺈﹺﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓ‪‬ﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩﱡﻭ ‪‬ﻩ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹺﻝ ﺇﹺﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ ﺍﻵ ‪‬ﺧ ﹺﺮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻼ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[59 :‬‬ ‫ﺴﻦ‪ ‬ﺗ ﹾﺄﻭﹺﻳ ﹰ‬
‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻭﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﳒﺪ ﺃﻥ ﻣﻦ ﺃﺧﻄﺮ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻔﺮﻕ ﰲ ﺍﻷﻣﺔ‪ :‬ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﻣﻦ ﰒ ﳒﺪ‬
‫ﺷﺪﺓ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ » : ρ‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ‬
‫ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ «)‪.(144‬‬
‫ﻭﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ :τ‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺇﺫﺍ ﺧﻄﺐ ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ ﺻﻮﺗﻪ‪ ،‬ﻭﺍﺷﺘﺪ‬
‫ﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ «‬ ‫ﻏﻀﺒﻪ‪ ،‬ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬﺭ ﺟﻴﺶ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺻﺒﺤﻜﻢ ﻭﻣﺴﺎﻛﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ » :‬ﺑﻌ‪‬ﺜ ‪‬‬
‫ﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ‬ ‫ﻭ‪‬ﻳ ﹾﻘﺮ‪‬ﻥ ﺑﲔ ﺇﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺑ ‪‬ﺔ ﻭﺍﻟﻮﺳﻄﻰ ﻭﻳﻘﻮﻝ‪ » :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎ ‪‬‬
‫ﳏﻤﺪ‪ ،‬ﻭﺷ ‪‬ﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﻬﺗﺎ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ «)‪.(145‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺫﻣﺖ ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﻢ ﻣﻦ ﻗﺒﻞ ﻭﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﳒﺪ ﺃﻥ ﻣﻦ ﺃﺧﻄﺮ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺒﻐﻀﺎﺀ؛‬
‫ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻧ‪‬ﺎ ‪‬ﻧﺼ‪‬ﺎﺭ‪‬ﻯ ﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ‬
‫ﻑ ‪‬ﻳ‪‬ﻨﺒ‪‬ﹸﺌ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﹺﺑﻤ‪‬ﺎ‬
‫ﻣ‪‬ﻴﹶﺜﺎﹶﻗ ‪‬ﻬ ‪‬ﻢ ﹶﻓ‪‬ﻨﺴ‪‬ﻮﺍ ﺣ‪‬ﻈ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ﹸﺫﻛﱢﺮ‪‬ﻭﺍ ﹺﺑ ‪‬ﻪ ﹶﻓﹶﺄ ﹾﻏ ‪‬ﺮ‪‬ﻳﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹶﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎ َﺀ ﹺﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ﹺﻡ ﺍﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ‪‬ﻭ ‪‬ﺳ ‪‬ﻮ ‪‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ ﴾ ]ﺍﳌﺎﺋﺪﺓ‪.[14 :‬‬ ‫ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﻭﻟﻜﻞ ﻣﺎ ﻣﻀﻰ ﻓﻘﺪ ﻻﺣﻈﺖ ﺃﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﲢﺮﻳﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﺑﺪﻗﺔ؛ ﺫﻟﻚ ﺃﻧﻨﺎ ﻧﻼﺣﻆ ﰲ‬
‫ﻣﺴﺎﺟﺪﻧﺎ ﻭﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻴﻮﻡ ﻣﺴﺎﺭﻋﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﻧﺒﺬ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﺒﺪﻋﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻭﻗﻮﻉ ﻣﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻓﺮﻗﺔ ﻭﺗﻨﺎﻓﺮ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻻ ﻳﻘﺒﻞ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻭﺍﺟﺐ ﺍﳉﻤﻴﻊ ﺭﻓﺾ ﺍﻟﺒﺪﻉ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ‬
‫ﻣﺮﺍﻋﺎﺓ ﺃﺩﺏ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﻨﺼﺢ ﻭﺍﳊﻮﺍﺭ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺃﻥ ﻧﻘﻮﻝ‬
‫ﻟﻠﻨﺎﺱ ﺣﺴﻨﹰﺎ‪.‬‬
‫ﺇﻻ ﺃﻧﻨﺎ ﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻧﻼﺣﻆ ﺃﻥ ﺑﻌﺾ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺭﲟﺎ ﻳﻈﻨﻬﺎ ﺑﻌﻀﻬﻢ ﺑﺪﻋﺔ ﻭﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﺘﺮﺗﺐ ﻫﻲ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻻﺑﺘﺪﺍﻉ ﻋﻨﺪ ﺍﻟﺘﺤﻘﻴﻖ‪.‬‬
‫ﺇﻻ ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺒﺖ ﰲ ﻛﻮﻥ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ ﺍﻻﺑﺘﺪﺍﻉ ﺇﻻ ﺇﺫﺍ ﺣﺮﺭﻧﺎ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﺑﺪﻗﺔ ـ ﺗﺮﺟﻴﺤﹰﺎ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ ـ ﻭﺳﺄﺿﺮﺏ ﳕﺎﺫﺝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﻌﻨﺎﻭﻳﻦ ﻭﺑﺈﳚﺎﺯ ﳑﺎ ﻳﻘﻊ‬
‫ﰲ ﻣﺴﺎﺟﺪﻧﺎ‪ ،‬ﻭﳜﺘﻠﻒ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺣﻮﻟﻪ‪ ،‬ﻓﻴﻈﻨﻬﺎ ﺑﻌﻀﻬﻢ ﺑﺪﻋﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﺬﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺑﺒﺪﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﻣﻦ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻱ ﳛﺘﻤﻞ ﺍﳋﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪.‬‬
‫ﻓﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺗﺮﺟﺢ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺒﺪﻋﺔ‪) :‬ﻣﺎ ﺃﺣﺪﺙ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﳑﺎ ﻻ‬
‫ﻼ ﺗﻨﺪﺭﺝ ﲢﺘﻪ‪ ،‬ﻭﻟﻮ ﰲ‬ ‫ﺃﺻﻞ ﻟﻪ ﻣﻦ ﺍﻟﺸﺮﻉ ﻳﻨﺪﺭﺝ ﲢﺘﻪ(‪ ،‬ﻓﺈﺫﺍ ﺣﺮﺭﻧﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻭﺟﺪﻧﺎ ﳍﺎ ﺃﺻ ﹰ‬
‫ﺭﺃﻱ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﰒ ﳑﺎ ﻳﺆﻛﺪ ﺫﻟﻚ ﺃﻧﻨﺎ ﳒﺪ ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﺑﺪﻋﺔ ﺃﻡ ﻻ‪.‬‬
‫ﻓﻠﻮ ﺭﺍﻋﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻣﻊ ﲢﺮﻳﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻻﺣﻆ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳊﻜﻢ‬
‫ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ؛ ﺗﺄﻛﺪ ﻟﺪﻳﻪ ﺃﻥ ﺍﻷﻣﺮ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﺟﺘﻬﺎﺩﻳﺎﹰ‪ ،‬ﳑﺎ ﻻ ﻳﻘﺘﻀﻲ ﺗﻨﺎﻓﺮﹰﺍ ﺃﻭ ﺗﺒﺪﻳﻌﹰﺎ ﺃﻭ ﺗﻔﺮﻗﺎﹰ‪ ،‬ﻣﻊ‬
‫ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺪﺍﺋﻢ ﻫﻮ ﻣﺮﺍﻋﺎﺓ ﺃﺩﺏ ﺍﻻﺧﺘﻼﻑ ﻛﻤﺎ ﺃﺷﺮﺕ‪.‬‬
‫ﳕﺎﺫﺝ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ :‬ﻓﻤﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪:‬‬
‫‪ .1‬ﺗﻘﺒﻴﻞ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪:‬‬
‫ﻧﻼﺣﻆ ﺃﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺣﻜﻢ ﺑﻜﻮﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﺍﻟﻠﺠﻨﺔ‬
‫ﺍﻟﺪﺍﺋﻤﺔ ﻟﻺﻓﺘﺎﺀ)‪.(146‬‬
‫ﻼ‪ :‬ﻻ ﺣﺮﺝ ﰲ ﺫﻟﻚ ﻟﻜﻦ ﺗﺮﻛﻪ ﺃﻓﻀﻞ)‪.(147‬‬ ‫ﺑﻴﻨﻤﺎ ﺃﻓﱴ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ﲜﻮﺍﺯ ﺫﻟﻚ ﻗﺎﺋ ﹰ‬
‫‪ .2‬ﺭﺳﻢ ﺧﻄﻮﻁ ﰲ ﺍﳌﺴﺎﺟﺪ ﻟﺘﻨﻈﻴﻢ ﺍﻟﺼﻔﻮﻑ‪:‬‬
‫ﻓﺄﻓﱴ ﲜﻮﺍﺯﻫﺎ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻭﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺍﻟﻔﻮﺯﺍﻥ)‪.(148‬‬
‫ﺑﻴﻨﻤﺎ ﺣﻜﻢ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺑﺒﺪﻋﻴﺘﻬﺎ)‪.(149‬‬
‫‪ .3‬ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪:‬‬
‫ﻭﻗﺪ ﺃﻓﱴ ﲜﻮﺍﺯ ﺫﻟﻚ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻭﺍﺑﻦ ﺟﱪﻳﻦ ﻭﺻﺎﱀ‬
‫ﺍﻟﻔﻮﺯﺍﻥ)‪.(150‬‬
‫ﺑﻴﻨﻤﺎ ﺃﻓﱴ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ)‪.(151‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻇﺎﻫﺮﻫﺎ ﺍﻹﺣﺪﺍﺙ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺗﻨﻮﻋﺖ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﻥ ﺩﻝ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺍﻧﺪﺭﺝ ﺍﻷﻣﺮ ﺍﶈﺪﺙ ﲢﺖ ﺃﺻﻞ ﺷﺮﻋﻲ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﺑﺪﻋﺔ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺟﺎﺋﺰﺍﹰ‪ ،‬ﻗﺪ ﻻ ﻳﻜﻮﻥ‪ ،‬ﺃﻱ ﻭﻳﻨﺘﻘﻞ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﺍﶈﺮﻡ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ‪.‬‬
‫ﻭﻣﻦ ﰒ ﺳﺎﻍ ﺃﻥ ﳜﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻠﺘﻔﺮﻕ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪:‬‬
‫ﳎﺎﻟﺲ ﺍﻟﻌﺰﺍﺀ‪ ،‬ﻭﺍﲣﺎﺭ ﻣﺴﺒﺤﺔ ﻟﻠﺬﻛﺮ‪ ،‬ﻭﺩﻋﺎﺀ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺳﻨﺔ ﺍﳉﻤﻌﺔ ﺍﻟﻘﺒﻠﻴﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﻣﻘﺼﺪ ﺍﻟﺒﺤﺚ ﲢﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺇﺫ ﻟﺬﻟﻚ ﻣﻈﺎﻧﻪ‪.‬‬
‫ﻭ ﻣﻦ ﰒ ﻛﺎﻥ ﲢﺮﻳﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺍﻧﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﺷﺮﻋﻲ ﳜﺮﺟﻪ ﻣﻦ ﺣﺪ ﺍﻻﺑﺘﺪﺍﻉ؛‬
‫ﺳﻴﻘﻠﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻈﻦ ﺍﺑﺘﺪﺍﻋﻬﺎ‪ ،‬ﳑﺎ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺗﺂﻟﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﺼﻒ‪،‬‬
‫ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺗﻀﺨﻴﻢ ﺍﳋﻼﻓﻴﺎﺕ ﻭﺇﺛﺎﺭﻬﺗﺎ ﰲ ﻏﲑ ﺩﺍﻉ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﻏﲑﻫﺎ‪.‬‬
 ‫ﺍﳋﺎﲤﺔ‬
‫ﻧﺘﺎﺋﺞ ﻭﺗﻮﺻﻴﺎﺕ‬
‫ﻟﻌﻞ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫‪ .1‬ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ ﺍﺳﺘﻘﺮﺍﺀً‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺘﻬﺎ ﻣﻨﺪﺭﺟﺔ ﲢﺖ ﺍﲡﺎﻫﲔ ﺭﺋﺴﲔ‪:‬‬
‫ـ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﻟﺒﺪﻋﺔ‪ :‬ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﺷﺮﻋﹰﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﻬﺗﻢ‬
‫ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺗﺮﺗﺐ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺑﻌﺾ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪.‬‬
‫ﻭﺭﺟﺤﺖ ﺃﻥ ﻣﺬﻫﺐ ﻛﻞ ﻣﻦ ﺍﻷﺋﻤﺔ ﻛﺎﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻘﺮﺍﰲ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﺍﺑﻦ ﺍﻷﺛﲑ ﻭﺍﻟﻨﻮﻭﻱ‬
‫ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﻭﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻬﻢ ﺍﷲ ﻭﻏﲑﻫﻢ‬
‫ﻛﺜﲑ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ؛ ﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪.‬‬
‫ـ ﻭﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﺒﺪﻋﺔ‪ :‬ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﳏﻤﻮﺩﹰﺍ ﻛﺎﻥ ﺃﻭ ﻣﺬﻣﻮﻣﺎﹰ‪ ،‬ﻭﻧﺎﻗﺸﺖ‬
‫ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺇﱃ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻛﺎﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻨﻮﻭﻱ‪.‬‬
‫ﻼ ﻫﺎﺩﻳﹰﺎ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻌﺮﻑ ﺇﱃ‬
‫ﻼ ﺷﺮﻋﻴﹰﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺎﺭﹰﺍ ﻭﺩﻟﻴ ﹰ‬
‫‪ .2‬ﺍﺳﺘﻌﺮﺽ ﺍﻟﺒﺎﺣﺚ ﻋﺸﺮﻳﻦ ﺃﺻ ﹰ‬
‫ﺣﻘﻴﻘﺔ ﻭﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻟﻴﺨﻠﺺ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﹰﺎ ﻫﻲ ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﳑﺎ ﻻ ﺃﺻﻞ ﻟﻪ‬
‫ﺷﺮﻋﹰﺎ ـ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﻘﺎﺋﺪ ـ ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﺷﺮﻋﻲ ﰲ ﻧﻈﺮ ﳎﺘﻬﺪ ﻣﻦ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺃﻭ ﻋﺎﱂ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻮﺛﻘﲔ؛ ﺧﺮﺝ ﻣﻦ ﻛﻮﻧﻪ ﺑﺪﻋﺔ ﺇﱃ ﻛﻮﻧﻪ ﺍﺟﺘﻬﺎﺩﹰﺍ ﳛﺘﻤﻞ ﺍﳋﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻣﻦ ﰒ ﳛﺘﻤﻞ‬
‫ﺍﻷﺟﺮ ﺃﻭ ﺍﻷﺟﺮﻳﻦ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻷﺻﻞ ﺃﻥ ﻣﺎ ﺛﺒﺖ ﺃﻧﻪ ﺑﺪﻋﺔ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺿﻼﻟﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ‬
‫ﻋﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺒﺪﻋﺔ‪.‬‬
‫‪ .3‬ﺍﻗﺘﺼﺮ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﻭﻓﻖ ﺗﻠﻚ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺒﺎﺣﺚ ﺃﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺩﺭﺍﺳﺎﺕ‬
‫ﻣﺴﺘﻔﻴﻀﺔ ﻟﺘﺤﺮﻳﺮ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﻛﻴﻒ ﳓﻜﻢ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﱴ؟‬
‫‪ .4‬ﺑﲎ ﺍﻟﺒﺎﺣﺚ ﻣﻮﻗﻔﻪ ﺫﺍﻙ ﻋﻠﻰ ﺛﺒﻮﺕ ﲨﻠﺔ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺗﺆﻛﺪ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺃﻧﺸﺆﻭﺍ ﻋﺒﺎﺩﺍﺕ ﳍﺎ‬
‫ﺃﺻﻠﻬﺎ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺑﻌﺾ ﺣﻴﺜﻴﺎﻬﺗﺎ ﺃﻭ ﺗﻔﺼﻴﻼﻬﺗﺎ ﻭﻣﻴﺎﺩﻳﻨﻬﺎ ﺃﻭ ﺳﺒﺒﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻗﺮ ﺍﻟﻨﱯ ‪ρ‬‬
‫ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺛﺒﻮﺕ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫‪ .5‬ﻭﻗﻒ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻔﻴﺪﺓ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻭﻣﻨﻬﺎ‪:‬‬
‫ـ ﺟﺮﻳﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻋﻤﻞ ﻣﺎ ﻭﺇﻗﺮﺍﺭ ﺍﻷﺋﻤﺔ ﻟﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﺷﺮﻋﹰﺎ‪.‬‬
‫ـ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻀﻌﻴﻒ ﺑﺸﺮﻭﻁ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺎﻟﻌﻤﻞ ﺑﻪ ﳜﺮﺝ ﺍﻷﻣﺮ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬
‫ﻷﻥ ﺍﻟﺘﻀﻌﻴﻒ ﺃﻣﺮ ﺍﺟﺘﻬﺎﺩﻱ ﺃﻭ ﻇﲏ‪.‬‬
‫ـ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻻ ﳚﻮﺯ ﺍﻹﻧﻜﺎﺭ ﻓﻴﻪ‪.‬‬
 ‫ـ ﺇﻥ ﺗﺮﻙ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺃﻭ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻷﻣﺮ ﻻ ﻳﻌﺪ ﺩﻟﻴ ﹰ‬
‫ﻼ ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﺑﺪﻋﻴﺔ ﻓﻌﻞ ﻫﺬﺍ‬
‫ﺍﻷﻣﺮ‪.‬‬
‫ـ ﺇﻥ ﻣﻌﻈﻢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺜﺎﺭ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺒﺪﻉ؛ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‬
‫ﺍﻟﻈﻨﻴﺔ‪.‬‬
‫ـ ﺇﻥ ﲦﺖ ﺑﺪﻉ ﺧﻄﲑﺓ ﻳ‪‬ﺴﻜﺖ ﻋﻨﻬﺎ‪ ،‬ﻭ ﻫﻲ ﺍ َﻷﻭ‪‬ﱃ ﺑﺎﻟﺒﺤﺚ‪.‬‬
‫ـ ﺇﻥ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪.‬‬
‫ﺗﻠﻚ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻓﺈﻥ ﻭﻓﻖ ﻓﺒﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ،‬ﻭﻟﻪ ﺍﳌﻨﺔ ﻭﺍﻟﺜﻨﺎﺀ ﺍﳊﺴﻦ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻓﺄﺳﺘﻐﻔﺮ ﺍﷲ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ‬
‫ﺭﺍﺟﻴﹰﺎ ﻣﻦ ﺃﺳﺎﺗﺬﰐ ﺍﻷﺟﻼﺀ ﻭﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺼﺢ ﻭﺍﻟﺘﺴﺪﻳﺪ ﻭﺍﻟﺘﺼﻮﻳﺐ‪.‬‬
‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫‪ .1‬ﺍﻵﺟﺮﻱ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺕ ‪360‬ﻫـ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﻧﺸﺮ‬
‫ﺃﻧﺼﺎﺭ ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .2‬ﺍﻵﻟﻮﺳﻲ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ‪ ،‬ﺕ ‪1270‬ﻫـ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪،‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .3‬ﺍﺑﻦ ﺍﻷﺛﲑ‪ ،‬ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﺕ‪606‬ﻫـ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﻮﺩ ﳏﻤﺪ ﺍﻟﻄﻨﺎﺣﻲ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1979 ،2‬ﻡ‪.‬‬
‫‪ .4‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺕ‪241‬ﻫـ‪ ،‬ﺍﳌﺴﻨﺪ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .5‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺕ ‪ 256‬ﻫـ‪ ،‬ﺍﳉﺎﻣﻊ ﺍﳌﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﻴﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪،‬‬
‫ﻁ‪1998 ،1‬ﻡ‪.‬‬
‫‪ .6‬ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1993 ،1‬ﻡ‪.‬‬
‫‪ .7‬ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺕ ‪516‬ﻫـ‪ ،‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ ،‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪،‬‬
‫ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1400 ،1‬ﻫـ‪.‬‬
‫‪ .8‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺕ ‪458‬ﻫـ‪ ،‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﺻﻘﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ‬
‫ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1971 ،‬ﻡ‪.‬‬
‫‪ .9‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺕ ‪279‬ﻫـ‪ ،‬ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ )ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﺑﺸﺎﺭ‬
‫ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1998 ،2‬ﻡ‪.‬‬
‫‪ .10‬ﺍﻟﺘﻬﺎﻧﻮﻱ‪ ،‬ﻇﻔﺮ ﺃﲪﺪ ﺍﻟﻌﺜﻤﺎﱐ‪ ،‬ﺕ‪1394‬ﻫـ‪ ،‬ﻗﻮﺍﻋﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪،‬‬
‫ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﻠﺐ‪ ،‬ﻁ ‪2007 ،1‬ﻡ‪.‬‬
‫‪ .11‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﳊﺮﺍﱐ‪ ،‬ﺕ ‪728‬ﻫـ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ﻭﻭﻟﺪﻩ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪1404 ،‬ﻫـ‪.‬‬
‫‪ .12‬ﺍﺑﻦ ﺍﳉﻌﺪ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ ﺑﻦ ﻋﺒﻴﺪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳉﻮﻫﺮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺕ ‪ ،230‬ﻣﺴﻨﺪ ﺍﺑﻦ ﺍﳉﻌﺪ‪،‬‬
‫ﲢﻘﻴﻖ‪ :‬ﻋﺎﻣﺮ ﺃﲪﺪ ﺣﻴﺪﺭ‪ ،‬ﻧﺸﺮ ﻣﺆﺳﺴﺔ ﻧﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1990 ،1‬ﻡ‪.‬‬
‫‪ .13‬ﺍﳊﺎﻛﻢ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺪﻭﻳﻪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺕ ‪405‬ﻫـ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﻣﺼﻮﺭ ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .14‬ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺃﺑﻮ ﺣﺎﰎ ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴﱵ‪ ،‬ﺕ‪354‬ﻫـ‪ ،‬ﺻﺤﻴﺢ ﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺑﺘﺮﺗﻴﺐ ﺍﺑﻦ ﺑﻠﺒﺎﻥ‪ ،‬ﻋﻼﺀ‬
‫ﺍﻟﺪﻳﻦ ﻋﻠﻲ‪ ،‬ﺕ ‪739‬ﻫـ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1993 ،2‬ﻡ‪.‬‬
‫‪ .15‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺕ‪852‬ﻫـ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﺐ ﺍﻟﺪﻳﻦ‬
‫ﺍﳋﻄﻴﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺼﺮ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻔﻴﺤﺎﺀ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ ‪1997 ،1‬ﻡ‪.‬‬
‫‪ .16‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻮﺍﻣﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺣﻠﺐ‪ ،‬ﻁ ‪1992 ،4‬ﻡ‪.‬‬
‫‪ .17‬ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺕ ‪973‬ﻫـ‪ ،‬ﺍﻟﺘﺒﻴﲔ ﺑﺸﺮﺡ ﺍﻷﺭﺑﻌﲔ‪،‬‬
‫ﺍﳌﻄﺒﻌﺔ ﺍﳌﻴﻤﻨﻴﺔ‪1317 ،‬ﻫـ‪ ،‬ﻣﺼﻮﺭ‪.‬‬
‫‪ .18‬ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺕ ‪973‬ﻫـ‪ ،‬ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﺍﳍﻴﺘﻤﻲ‪.‬‬
‫‪ .19‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺕ ‪ 456‬ﻫـ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ 1404 ،‬ﻫـ‪.‬‬
‫‪ .20‬ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺕ ‪255‬ﻫـ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ ﺍﻟﻴﻤﺎﱐ‪،‬‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪1966 ،‬ﻡ‪.‬‬
‫‪ .21‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺕ‪275‬ﻫـ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .22‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺕ ‪795‬ﻫـ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﳊﻜﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1991 ،2‬ﻡ‪.‬‬
‫‪ .23‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ ﻭﻓﻘﻬﻬﺎ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪،1‬‬
‫‪1985‬ﻡ‪.‬‬
‫‪ .24‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺕ‪911‬ﻫـ‪ ،‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .25‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺕ ‪970‬ﻫـ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺗﻘﺪﱘ‪ :‬ﳏﻤﺪ ﺭﺷﻴﺪ‬
‫ﺭﺿﺎ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪1332 ،‬ﻫـ‪.‬‬
‫‪ .26‬ﺃﺑﻮ ﺷﺎﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺕ ‪665‬ﻫـ‪ ،‬ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ‬
‫ﺇﻧﻜﺎﺭ ﺍﻟﺒﺪﻉ ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﺩﺍﺭ ﺍﳍﺪﻯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1978 ،1‬ﻡ‪.‬‬
‫‪ .27‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ ،‬ﺕ ‪548‬ﻫـ‪ ،‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪،2‬‬
‫‪1975‬ﻡ‪.‬‬
‫‪ .28‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺳﻴﺪ ﺍﻷﺧﻴﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ‪،‬‬
‫ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪1973 ،‬ﻡ‪.‬‬
‫‪ .29‬ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪235‬ﻫـ‪ ،‬ﺍﳌﺼﻨﻒ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﺑﻌﻨﺎﻳﺔ ﻛﻤﺎﻝ‬
‫ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ ‪.1989 ،1‬‬
‫‪ .30‬ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ‪ ،‬ﺕ ‪643‬ﻫـ‪ ،‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﻣﻘﺪﻣﺔ‬
‫ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1984 ،2‬ﻡ‪.‬‬
‫‪ .31‬ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺕ ‪360‬ﻫـ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﲪﺪﻱ ﺑﻦ‬
‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻧﺸﺮ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻁ‪1979 ،1‬ﻡ‪.‬‬
‫‪ .32‬ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺕ ‪360‬ﻫـ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﺎﺭﻕ ﺑﻦ‬
‫ﻋﻮﺽ ﺍﷲ ﺍﳊﺴﻴﲏ‪ ،‬ﺩﺍﺭ ﺍﳊﺮﻣﲔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1415 ،‬ﻫـ‪.‬‬
‫‪ .33‬ﺍﻟﻄﺤﺎﻭﻱ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺍﻷﺯﺩﻱ‪ ،‬ﺕ ‪321‬ﻫـ‪ ،‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﺍﳍﻨﺪ‪1333 ،‬ﻫـ‪.‬‬
‫‪ .34‬ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻨﺒﻴﻞ‪ ،‬ﺕ ‪287‬ﻫـ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﺘﺤﻘﻴﻖ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺍﳌﻜﺘﺐ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ ‪1980 ،1‬ﻡ‪.‬‬
‫‪ .35‬ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻴﲏ ﺍﳍﺎﴰﻲ ﺍﳌﻜﻲ‪ ،‬ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﺑﻼ ﺩﺍﺭ ﻧﺸﺮ‪ ،‬ﻁ‪1995 ،5‬ﻡ‪.‬‬
‫‪ .36‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ‪ ،‬ﺇﺗﻘﺎﻥ ﺍﻟﺼﻨﻌﺔ ﰲ ﲢﻘﻴﻖ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﻁ‪1986 ،2‬ﻡ‪.‬‬
‫‪ .37‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﳚﺮﻱ‪ ،‬ﺍﻟﺒﺪﻉ ﺍﳊﻮﻟﻴﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ‪ ،‬ﻣﻘﺪﻣﺔ ﺇﱃ ﺟﺎﻣﻌﺔ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ‪1406 ،‬ﻫـ‪.‬‬
‫‪ .38‬ﻋﺒﺪ ﺍﻹﻟﻪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺿﻄﺮﺍﺏ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺘﺢ‪ ،‬ﻋﻤﺎﻥ‪،‬‬
‫ﻁ‪2009 ،1‬ﻡ‪.‬‬
‫‪ .39‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺕ ‪463‬ﻫـ‪ ،‬ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .40‬ﺩ‪ .‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪1992 ،1‬ﻡ‪ ،‬ﻏﲑ ﻣﺬﻛﻮﺭ ﺩﺍﺭ ﺍﻟﻨﺸﺮ‪.‬‬
‫‪ .41‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ‪ ،‬ﺕ‪211‬ﻫـ‪ ،‬ﺍﳌﺼﻨﻒ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ‬
‫ﺍﻷﻋﻈﻤﻲ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1971 ،1‬ﻡ‪.‬‬
‫‪ .42‬ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ‪.‬‬
‫‪ .43‬ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﻠﻤﻲ ﺕ ‪ 660‬ﻫـ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ‬
‫ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.1‬‬
‫‪ .44‬ﺩ‪ .‬ﻋﺰﺕ ﻋﻠﻲ ﻋﻄﻴﺔ )ﻣﻌﺎﺻﺮ(‪ ،‬ﺍﻟﺒﺪﻋﺔ‪ ،‬ﲢﺪﻳﺪﻫﺎ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪1980 ،2‬ﻡ‪.‬‬
‫‪ .45‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ ‪505‬ﻫـ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .46‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﺕ ‪ 395‬ﻫـ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ‬
‫ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .47‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺼﻨﻬﺎﺟﻲ‪ ،‬ﺕ ‪ 684‬ﻫـ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ‪ ،‬ﲢﻘﻴﻖ ﺧﻠﻴﻞ‬
‫ﻣﻨﺼﻮﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪1998 ،‬ﻡ‪.‬‬
‫‪ .48‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺕ‪756‬ﻫـ‪ ،‬ﺍﻟﺮﻭﺡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺼﺎﻡ‬
‫ﺍﻟﺼﺒﺎﺑﻄﻲ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1998 ،2‬ﻡ‪.‬‬
‫‪ .49‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺕ‪774‬ﻫـ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪1987 ،2‬ﻡ‪.‬‬
‫‪ .50‬ﺍﻟﻠﻜﻨﻮﻱ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻨﺎﺕ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ‪ ،‬ﺕ ‪1304‬ﻫـ‪ ،‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ‪،‬‬
‫ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﻁ‪1984 ،2‬ﻡ‪.‬‬
‫‪ .51‬ﺍﻟﻠﻜﻨﻮﻱ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻨﺎﺕ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ‪ ،‬ﺕ ‪1304‬ﻫـ‪ ،‬ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ‬
‫ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﻠﺐ‪ ،‬ﻁ‪1998 ،3‬ﻡ‪.‬‬
‫‪ .52‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪273 ،‬ﻫـ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪،‬‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪1975 ،‬ﻡ‪.‬‬
‫‪ .53‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺕ ‪179‬ﻫـ‪ ،‬ﺍﳌﻮﻃﺄ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ .54‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺕ‪261‬ﻫـ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻭﺩﺍﺭ‬
‫ﺍﳌﻐﲏ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ ‪1998 ،1‬ﻡ‪.‬‬
‫‪ .55‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺴﻨﻴﺔ ﻋﻠﻰ ﻣﺸﻜﻞ‬
‫ﺍﶈﺮﺭ ‪‬ﺪ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ ‪1404 ،2‬ﻫﺎ‪.‬‬
‫‪ .56‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﺕ‪711‬ﻫـ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ‬
‫ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪1968 ،‬ﻡ‪.‬‬
‫‪ .57‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺕ‪303‬ﻫـ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪1930 ،1‬ﻡ‪.‬‬
‫‪ .58‬ﺃﺑﻮ ﻧﻌﻴﻢ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺕ ‪430‬ﻫـ‪ ،‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﻣﺼﻮﺭ ﻋﻦ‬
‫ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻣﺼﺮ‪1938 ،‬ﻡ‪.‬‬
‫‪ .59‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺘﺮ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ ‪1981 ،3‬ﻡ‪.‬‬
‫‪ .60‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﳛﲕ ﺑﻦ ﺷﺮﻑ‪ ،‬ﺕ ‪ 676‬ﻫـ‪ ،‬ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .61‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﳛﲕ ﺑﻦ ﺷﺮﻑ‪ ،‬ﺕ ‪ 676‬ﻫـ‪ ،‬ﺍﳌﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1984 ،3‬ﻡ‪.‬‬
‫‪ .62‬ﻭﻫﱯ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ‪ ،‬ﻛﻠﻤﺔ ﻋﻠﻤﻴﺔ ﻫﺎﺩﻳﺔ ﰲ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﺩﺍﺭ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ‪ ،‬ﻁ‪1991 ،1‬ﻡ‪.‬‬
 ‫ﺍﳍﻮﺍﻣﺶ‬
‫)‪ (1‬ﺍﻟﺮﻛﻲ‪ :‬ﺍﻟﺒﺌﺮ‪.‬‬
‫)‪ (2‬ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ‪.209/1 ،‬‬
‫)‪ (3‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪ 6/8 ،‬ﻣﺎﺩﺓ ﺑﺪﻉ‪.‬‬
‫)‪ (4‬ﺳﻴﺄﰐ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (5‬ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،1404 ،‬ﺝ‪ ،1‬ﺹ ‪.47‬‬
‫)‪ (6‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻬﺗﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ‪ ،22 /3‬ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‪ ،‬ﺝ‪ ،2‬ﺹ ‪ ،337‬ﻭﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻔﺮﻭﻕ‪ ،‬ﺝ‪ ،4‬ﺹ ‪ 345‬ﻓﻤﺎ ﺑﻌﺪ‪،‬‬
‫ﺍﻟﻔﺮﻕ ﺭﻗﻢ ‪.252‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻔﺮﻭﻕ‪ ،‬ﺝ‪ ،4‬ﺹ ‪ 345‬ﻓﻤﺎ ﺑﻌﺪ‪.‬‬
‫)‪ (8‬ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﻌﻤﻞ ‪‬ﻤﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺩﻗﺎﺋﻖ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻨﻔﻮﺱ‪ ،‬ﺍﻟﱵ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﱵ ﲣﺘﻠﻒ ﺻﻮﺭﻫﺎ ﺑﲔ ﺇﻧﺴﺎﻥ ﻭﺁﺧﺮ‪ ،‬ﻓﻴﺒﲔ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻟﻴﻨﺘﺒﻪ ﺇﻟﻴﻬﺎ ﻭﳛﺬﺭ‪.‬‬
‫)‪ (9‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻬﺗﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،22‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‪ ،‬ﺝ ‪ ،3‬ﺹ ‪ ،155-154‬ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‬
‫ﺝ‪ ،2‬ﺹ ‪.337‬‬
‫)‪ (10‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪ ،1997 ،1‬ﺝ‪ ،4‬ﺹ ‪ 321‬ﰲ ﺷﺮﺣﻪ ﳊﺪﻳﺚ ﺭﻗﻢ ‪.2010‬‬
‫)‪ (11‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺝ ‪ ،27‬ﺹ ‪.192‬‬
‫)‪ (12‬ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﺑﻮ ﻧﻌﻴﻢ‪ ،‬ﺍﳊﻠﻴﺔ ‪ 113 / 9‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻋﻨﻪ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ‪ 131 / 2‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺎﻋﺚ ﻷﰊ ﺷﺎﻣﺔ ﺹ ‪.12‬‬
‫)‪ (13‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،469-468 / 1‬ﻭﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ‪.131 / 2‬‬
‫)‪ (14‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،3‬ﻛﺘﺎﺏ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺑﺎﺏ ﻓﻴﻤﺎ ﻻ ﺑﺪ ﻟﻠﻤﻨﻔﺮﺩ ﻣﻨﻪ‪.‬‬
‫)‪ (15‬ﺍﺑﻦ ﺍﻷﺛﲑ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،79 / 1 ،‬ﻭﻳﻨﻈﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪.6 / 8 ،‬‬
‫)‪ (16‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﺝ‪ ،4‬ﺹ ‪.108-107‬‬
‫)‪ (17‬ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.127 / 2 ،‬‬
‫)‪ (18‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،13‬ﺹ ‪ ،311‬ﺷﺮﺡ ﺣﺪﻳﺚ ‪.7277‬‬
‫)‪ (19‬ﺃﺑﻮ ﺷﺎﻣﺔ‪ ،‬ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﺒﺪﻉ ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﺹ ‪.20‬‬
‫)‪ (20‬ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﺍﻟﺘﺒﻴﲔ ﺑﺸﺮﺡ ﺍﻷﺭﺑﻌﲔ‪ ،‬ﺹ ‪ ،221‬ﻭﻳﻨﻈﺮ ﻓﺘﺎﻭﺍﻩ‪ ،‬ﺹ ‪.205‬‬
‫)‪ (21‬ﺩ‪ .‬ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺍﳌﻴﺰﺍﻥ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ‪.5‬‬
‫ﻼ ﻋﻦ ﻋﺰﺕ ﻋﻠﻲ ﻋﻄﻴﺔ‪ ،‬ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ‪.163‬‬ ‫)‪ (22‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻹﺑﺪﺍﻉ‪ ،‬ﺹ ‪ ،22‬ﻧﻘ ﹰ‬
‫ﻼ ﻋﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ ‪.163‬‬ ‫)‪ (23‬ﳏﻤﺪ ﻏﻴﺚ‪ ،‬ﺃﺣﺴﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺹ‪ ،6‬ﻧﻘ ﹰ‬
‫)‪ (24‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.37‬‬
‫)‪ (25‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.37‬‬
‫)‪ (26‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺝ‪ 41-37 ،1‬ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ ﻭﺗﺼﺮﻑ‪.‬‬
‫)‪ (27‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﳚﺮﻱ‪ ،‬ﺍﻟﺒﺪﻉ ﺍﳊﻮﻟﻴﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ‪ ،‬ﻣﻘﺪﻣﺔ ﺇﱃ ﺟﺎﻣﻌﺔ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ‪1406 ،‬ﻫـ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.11‬‬
‫)‪ (28‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪.284 /4 ،‬‬
‫)‪ (29‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺍﻵﻟﻮﺳﻲ‪1270 ،‬ﻫـ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺑﻼ ﺗﺎﺭﻳﺦ ‪ ،192 /27‬ﻭﺍﻟﻨﻮﻭﻱ‬
‫ﻋﻠﻰ ﻣﺴﻠﻢ ﺝ‪ ،6‬ﺹ ‪.154‬‬
‫)‪ (30‬ﺍﻵﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ 191 - 190 /27 ،‬ﺑﺘﺼﺮﻑ‪.‬‬
‫)‪ (31‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﺝ‪ ،1‬ﺹ ‪ ،48‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ 4547‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺑﺎﺏ ﴿ ﻣﻨﻪ ﺁﻳﺎﺕ ﳏﻜﻤﺎﺕ ﴾‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ 2665‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ‬
‫ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﺘﺒﻌﻴﻪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،198 /4‬ﺭﻗﻢ ‪ 4598‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﺎﺏ ﳎﺎﻧﺒﺔ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪.‬‬
‫)‪ (32‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،52‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ‪ 39‬ﻓﻀﻞ ﻣﻦ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،1599‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ‪ 20‬ﺑﺎﺏ ﺃﺧﺬ ﺍﳊﻼﻝ ﻭﺗﺮﻙ ﺍﻟﺸﺒﻬﺔ‪.‬‬
‫)‪ (33‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 73 /6‬ﻭ ‪ 240‬ﻭ ‪ ،270‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 2697‬ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﻣﺴﻠﻢ ‪ 1718‬ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4606‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪14‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 26‬ﻭ ‪.27‬‬
‫)‪ (34‬ﺭﻭﺍﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺒﺨﺎﺭﻱ ‪ ، 6704‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ، 3300‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪. 4385‬‬
‫)‪ (35‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ ، 11871‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ ، 44 / 3‬ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺍﻷﲰﺎﺀ ﺍﳌﺒﻬﻤﺔ ﺹ ‪. 274‬‬
‫)‪ (36‬ﻟﻌﻞ ﺍﺑﻦ ﺭﺟﺐ ﻳﺸﲑ ﰲ ﻫﺬﺍ ﺇﱃ ﻣﺎ ﻭﺭﺩ ﰲ ﺻﻔﺔ ﺣﺞ ﺍﻟﻨﱯ ‪ » : ρ‬ﺣﱴ ﺃﺗﻰ ﺍﳌﻮﻗﻒ ‪ ...‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻭﺍﻗﻔﹰﺎ ﺣﱴ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ « ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺭﻗﻢ‬
‫‪ ،1218‬ﻓﻈﺎﻫﺮ ﺍﻟﻨﺺ ﻳﻔﻴﺪ ﺃﻧﻪ ﺑﻘﻲ ﻭﺍﻗﻔﹰﺎ ﰲ ﻋﺮﻓﺎﺕ‪.‬‬
 ‫)‪ (37‬ﻛﺎﻥ ﳚﻤﻊ ﺑﲔ ﺍﻹﺭﺟﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻠﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ ‪ ،145 /1‬ﻭﺍﻟﺘﺒﺼﲑ ﰲ ﺍﻟﺪﻳﻦ ﻟﻺﺳﻔﺮﺍﻳﻴﲏ ﺹ ‪. 24‬‬
‫)‪ (38‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪.179 - 177 / 1 ،‬‬
‫)‪ (39‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪.344 / 1 ،‬‬
‫)‪ (40‬ﻳﻨﻈﺮ ﻋﺒﺪ ﺍﻹﻟﻪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺿﻄﺮﺍﺏ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺹ ‪ ،340 -225‬ﻭﻗﺪ ﻧﻘﻞ ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﹰﺍ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬
‫ﻭﻏﲑﻫﺎ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻬﺎ ﻣﻊ ﺍﲢﺎﺩ ﻣﺸﺮ‪‬ﻢ‪.‬‬
‫)‪ (41‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،4607‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 2676‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ ‪ ،127-126 /4‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ ،44 /1‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 43‬ﻭ ‪ ،44‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬
‫ﰲ ﺍﻟﺴﻨﺔ ‪ ،27‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ » ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ « ‪ ،69 /2‬ﻭﺍﻟﺒﻐﻮﻱ ‪ ،102‬ﻭﺍﻵﺟﺮﻱ ﰲ » ﺍﻟﺸﺮﻳﻌﺔ « ﺹ ‪ ،46‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪ ،541 /6‬ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ »‬
‫ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ « ‪ ،81‬ﻭﺍﳌﺮﻭﺯﻱ ﰲ » ﺍﻟﺴﻨﺔ « ‪ ،97-69‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ » ﺍﳊﻠﻴﺔ « ‪ ،220 / 5‬ﻭ ‪ ،115 /10‬ﻭﺍﳊﺎﻛﻢ ‪ ،97-95 /1‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪.5‬‬
‫ﻭﱂ ﺗﺼﺢ ﻋﺒﺎﺭﺓ‪ » :‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ «‪ ،‬ﻭﻫﻲ ﻣﻦ ﺯﻳﺎﺩﺍﺕ ﺍﻟﺸﺮﺍﺡ ﺃﻭ ﺍﻟﻮﻋﺎﻅ‪ ،‬ﺍﻟﱵ ﲣﺎﻟﻒ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﻧﺺ ﺍﳊﺪﻳﺚ ﰲ ﻣﺼﺎﺩﺭﻩ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﻨﺪ‬
‫ﺍﳉﺎﻣﻊ ﺝ‪ ،12‬ﺹ ‪ ،534-512‬ﰒ ﺇﻥ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻣﻦ ﺯﺍﺩ ﺑﻌﺪ » ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ «؛ » ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ « ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﻋﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﳊﺪﻳﺚ‬
‫ﻳﺒﲔ ﺃﻥ ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ ﻫﻲ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﻛﻞ ﳏﺪﺛﺔ ﻫﻲ ﺑﺪﻋﺔ ﺗﻠﻘﻴﺎﺋﻴﺎﹰ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻛﻼﻡ ﺍﻟﻨﻮﻭﻱ‪.‬‬
‫)‪ (42‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،867‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ ﻭﺍﳋﻄﺒﺔ‪ .‬ﻭﻣﻌﲎ ﻗﻮﻟﻪ‪ » :‬ﻣﻦ ﺗﺮﻙ ﺩﻳﻨﹰﺎ ﺃﻭ ﺿﻴﺎﻋﹰﺎ ﻓﺈﱄ ﻭﻋﻠ ‪‬ﻲ «؛ ﻓﻬﻮ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ‪ » :‬ﺃﻧﺎ ﺃﻭﱃ ﺑﻜﻞ‬
‫ﻣﺆﻣﻦ ﻣﻦ ﻧﻔﺴﻪ «‪ ،‬ﻭﻣﻌﲎ ﺍﻟﻀﻴﺎﻉ‪ :‬ﺃﻱ ﻣﻦ ﺗﺮﻙ ﺃﻃﻔﺎ ﹰﻻ ﻭﻋﻴﺎ ﹰﻻ ﺫﻭﻱ ﺿﻴﺎﻉ؛ ﻓﲑﻓﻊ ﻛﻞ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨﱯ ‪ ρ‬ﻭﻫﻮ ﻳﺘﻮﱃ ﺭﻋﺎﻳﺔ ﻫﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻌﻴﺎﻝ ﻭﺳﺪﺍﺩ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﺧﺘﻠﻒ ﻫﻞ ﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻨﱯ ‪ ρ‬ﺃﻡ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻹﻣﺎﻡ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.155/6‬‬
‫)‪ (43‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (44‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،114 /1‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪.2010‬‬
‫)‪ (45‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪ 2012‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪.‬‬
‫)‪ (46‬ﺭﻭﺍﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،1375‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،806‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،202 /3‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬
‫)‪ (47‬ﺭﻭﻯ ﺃﲪﺪ ‪ ،450 /3‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ ،912‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،1087‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،516‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،100 /3‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،1135‬ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬
‫ﺍﻟﻨﺪﺍﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺃﻭﻟﻪ ﺇﺫﺍ ﺟﻠﺲ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﳌﻨﱪ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ρ‬ﻭﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﺜﻤﺎﻥ ‪ τ‬ﻭﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺯﺍﺩ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺭﺍﺀ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪.1673‬‬
‫)‪ (48‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.140 / 2‬‬
‫)‪ (49‬ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،4986‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،3103‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.4506‬‬
‫)‪ (50‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪.129-128 /2 ،‬‬
‫)‪ (51‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ ،247‬ﺭﻗﻢ ‪ ،768‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ‪.‬‬
‫)‪ (52‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳌﻔﻬﻢ ﳌﺎ ﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻣﺴﻠﻢ‪ ،‬ﺝ‪ ،7‬ﺹ ‪.137‬‬
‫)‪ (53‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺁﻳﺔ ‪.2‬‬
‫)‪ (54‬ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨﺔ‪.‬‬
‫)‪ (55‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،1017‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،47‬ﺑﺎﺏ ‪ 6‬ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﺃﻭ ﺿﻼﻟﺔ‪.‬‬
‫)‪ (56‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،1893‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،33‬ﺑﺎﺏ ‪ 38‬ﻓﻀﻞ ﺇﻋﺎﻧﺔ ﺍﻟﻐﺎﺯﻱ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﲟﺮﻛﻮﺏ ﻭﻏﲑﻩ ﻭﺧﻼﻓﺘﻪ ﰲ ﺃﻫﻠﻪ ﲞﲑ‪.‬‬
‫)‪ (57‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،2674‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،47‬ﺑﺎﺏ ‪ 6‬ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﺃﻭ ﺿﻼﻟﺔ‪.‬‬
‫)‪ (58‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪.355 /1 ،‬‬
‫)‪ (59‬ﺭﻭﺍﻩ ﺃﲪﺪ ‪ ،349 /5‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ 1493‬ﻭ ‪ ،1494‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ،3475‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ‪ ،49‬ﺑﺎﺏ ‪ 64‬ﺟﺎﻣﻊ‬
‫ﺍﻟﺪﻋﻮﺍﺕ ﻋﻦ ﺍﻟﻨﱯ ‪ ،ρ‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ ‪ ،3857‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،34‬ﺑﺎﺏ ‪ 9‬ﺑﺎﺏ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﺋﻖ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺒﻴﺎﻥ ﺑﺄﻥ ﺩﻋﺎﺀ‬
‫ﲟﺎ ﻭﺻﻔﻨﺎ ﺇﳕﺎ ﻫﻮ ﺩﻋﺎﺅﻩ ﺑﺎﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﻻ ﳜﻴﺐ ﻣﻦ ﺳﺄﻝ ﺭﺑﻪ ﺑﻪ‪.‬‬
‫)‪ (60‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪.353 /1 ،‬‬
‫)‪ (61‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،1149‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻄﻬﻮﺭ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻓﻀﻞ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،2458‬ﻛﺘﺎﺏ‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﺑﻼﻝ ‪ ، τ‬ﻭﺃﲪﺪ ‪.333 /2‬‬
‫)‪ (62‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ،3689‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﰲ ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،τ‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪285 /3‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ‪ ،‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬
‫)‪ (63‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،34 / 3 ،‬ﺷﺮﺡ ﺣﺪﻳﺚ ﺭﻗﻢ ‪.1149‬‬
‫)‪ (64‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻄﻮ ﹰﻻ ﺭﻗﻢ ‪ .4086‬ﻭﻣﻌﲎ ﻗﻮﻟﻪ‪ » :‬ﻣﻘﺘﻮﻝ ﺻﱪﹰﺍ «‪ :‬ﺃﺻﻞ ﺍﻟﺼﱪ‪ :‬ﺍﳊﺒﺲ ﻭﺍﳌﻨﻊ‪ ،‬ﻭﻗﺘﻠﻪ ﺻﱪﹰﺍ‪ :‬ﺣﺒﺴﻪ ﻭﺭﻣﺎﻩ ﺣﱴ ﻣﺎﺕ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ‪‬ﻲ ﻋﻦ ﻗﺘﻞ‬
‫ﺷﻲﺀ ﺍﻟﺪﻭﺍﺏ ﺻﱪﺍﹰ‪ ،‬ﺃﻱ ﺃﻥ ﲤﺴﻚ ﻭﻫﻲ ﺣﻴﺔ ﰒ ﺗﺮﻣﻰ ﺑﺸﻲﺀ ﺣﱴ ﲤﻮﺕ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﻫﻨﺎ‪ :‬ﺃﻱ ﺣﺒﺲ ﻭﻣﺴﻚ ﻭﻣﺎ ﺯﺍﻝ ﻳﻀﺮﺏ ﺣﱴ ﻗﺘﻞ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‬
‫‪ 8/3‬ﻭﺍﻟﻮﺳﻴﻂ‪ :‬ﻣﺎﺩﺓ ﺻﱪ ‪. 508/1‬‬
‫)‪ (65‬ﺣﺪﻳﺚ » ﺍﻟﺼﻼﺓ ﺧﲑ ﻣﻮﺿﻮﻉ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺴﺘﻜﺜﺮ ﻓﻠﻴﺴﺘﻜﺜﺮ « ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 178 /5‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 361‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺭﻗﻢ ‪243‬‬
‫ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﺭﻗﻢ ‪.3764‬‬
‫)‪ (66‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،799‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﺣﺪﺛﻨﺎ ﻣﻌﺎﺫ ﺑﻦ ﻓﻀﺎﻟﺔ‪.‬‬
‫)‪ (67‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.371‬‬
‫)‪ (68‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺍﳌﺼﻨﻒ ‪ ،76 / 2‬ﻭﻣﺴﻠﻢ ‪.601‬‬
‫)‪ (69‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،600‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ 125 /2‬ﻛﺘﺎﺏ ﺍﻻﻓﺘﺘﺎﺡ ‪ ،11‬ﺑﺎﺏ ‪ 8‬ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﻔﺘﺘﺢ ﺑﻪ ﺍﻟﺼﻼﺓ‪.‬‬
‫)‪ (70‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،774‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ‪ ،‬ﺑﺎﺏ ‪ 106‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﺍﻟﺮﻛﻌﺔ‪.‬‬
‫)‪ (71‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.335‬‬
‫)‪ (72‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.348‬‬
‫)‪ (73‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،7375‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ‪ ρ‬ﺃﻣﺘﻪ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ 813‬ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﻗﺮﺍﺀﺓ ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪.‬‬
‫)‪ (74‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪.435 / 13 ،‬‬
‫)‪ (75‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪.348 /1 ،‬‬
‫)‪ (76‬ﻧﺸﻂ ﻣﻦ ﻋﻘﺎﻝ‪ :‬ﻓﻚ ﻣﻦ ﺣﺒﻞ ﻛﺎﻥ ﻣﺸﺪﻭﺩﹰﺍ ﺑﻪ‪.‬‬
‫)‪ (77‬ﻗﻠﺒﺔ‪ :‬ﻋﻠﺔ‪.‬‬
‫)‪ (78‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،2276‬ﻛﺘﺎﺏ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻌﻄﻰ ﰲ ﺍﻟﺮﻗﻴﺔ ﻋﻠﻰ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺭﻭﺍﻩ ﺭﻗﻢ ‪ 5007‬ﻭ ‪ 5736‬ﻭ ‪ ،5749‬ﻭﻣﺴﻠﻢ‬
‫ﺭﻗﻢ ‪ ،2201‬ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﻟﺮﻗﻴﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻷﺫﻛﺎﺭ‪.‬‬
‫)‪ (79‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪.577 /4 ،‬‬
‫)‪ (80‬ﺳﻌﻴﺪ ﺣﻮﻯ‪ ،‬ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﺎﺋﺪ‪.350 / 1 ،‬‬
‫)‪ (81‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ 114 /1‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪. 2010‬‬
‫)‪ (82‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪ ،128 / 2 ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺒﻐﻮﻱ ‪.125 -116 / 4‬‬
‫)‪ (83‬ﻭﻫﺬﺍ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺻﺤﺔ ﻗﻮﻟﻪ‪ ،‬ﺇﺫ ﺛﺒﺖ ﺳﻨﻴﺔ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻳﻨﻈﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ‪ ،‬ﺑﺎﺏ ‪ 31‬ﻭ ‪ 32‬ﻭ ‪33‬‬
‫)‪ (84‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،1775‬ﻭﻣﺴﻠﻢ ‪.1255‬‬
‫)‪ (85‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺭﻗﻢ ‪ ،7782‬ﻭﺍﻧﻈﺮ ﺭﻗﻢ ‪ ،7775‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،69 / 3 ،‬ﻭﻳﻨﻈﺮ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.127 / 5‬‬
‫)‪ (86‬ﻣﺴﻨﺪ ﺍﺑﻦ ﺍﳉﻌﺪ ﺭﻗﻢ ‪ ،2136‬ﻭﻓﻴﻪ ﺳﻨﺪﻩ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ﺻﺪﻭﻕ‪ ،‬ﻟﲔ ﺍﳊﻔﻆ‪ ،‬ﺗﻘﺮﻳﺐ‪.254 :‬‬
‫)‪ (87‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺭﻗﻢ ‪ ،4868‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،69 / 3‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳊﺎﻭﻱ ‪ : 73 / 1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ‪.‬‬
‫)‪ (88‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪.1184‬‬
‫)‪ (89‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.283 /4‬‬
‫)‪ (90‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،410 /4‬ﺷﺮﺡ ﺣﺪﻳﺚ ﺭﻗﻢ ‪.1549‬‬
‫)‪ (91‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ ،4986‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)‪ (92‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 450/3‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ 912‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ 1087‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.516‬‬
‫)‪ (93‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.507/2‬‬
‫)‪ (94‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪ 2677‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،209‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻟﻀﻌﻒ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺗﻘﺮﻳﺐ‪.5617 ،‬‬
‫)‪ (95‬ﺭﻭﺍﻩ ﺃﲪﺪ ‪ ،105 /4‬ﻭﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ ﰲ ﺍﻟﺴﻨﺔ ‪ ،97‬ﻭﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﺍﻟﺒﺰﺍﺭ ‪ 131‬ﺩﻭﻥ ﻗﺼﺔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ ‪،188 /1‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻓﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻣﺮﱘ‪ ،‬ﻭﻫﻮ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻮ ﺿﻌﻴﻒ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺘﺮﻭﻙ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺟﻮﺩ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ﺍﳊﺎﻓﻆ ﰲ‬
‫ﺍﻟﻔﺘﺢ ‪ ،311 /13‬ﻁ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺷﺮﺡ ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،7277‬ﻭﺍﻧﻈﺮ ﲢﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻟﻜﺘﺎﺏ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ‪.127 / 2‬‬
‫)‪ (96‬ﺍﺑﻦ ﺭﺟﺐ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.130-129‬‬
‫)‪ (97‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (98‬ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲏ ﺍﳍﺎﴰﻲ‪ ،‬ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﻁ ‪1995‬ﻡ‪ ،‬ﺹ ‪ 71‬ﻓﻤﺎ ﺑﻌﺪ‪.‬‬
‫)‪ (99‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ‪ ،‬ﺍﺗﻘﺎﻥ ﺍﻟﺼﻨﻌﺔ ﰲ ﲢﻘﻴﻖ ﻣﻌﲎ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﻁ‪1986 ، 2‬ﻡ‪ ،‬ﺹ ‪.16‬‬
‫)‪ (100‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،469 - 468 /1‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻭﳓﻮﻩ ﰲ ﺍﳊﻠﻴﺔ ‪ ،113 / 9‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪ ،‬ﻭﻳﻨﻈﺮ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ‪.131 /2‬‬
‫)‪ (101‬ﺍﻻﻋﺘﺼﺎﻡ ‪.41-37 /1‬‬
‫)‪ (102‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺍﻟﺮﻭﺡ ﺹ ‪ ،20‬ﻭﻳﻨﻈﺮ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﺹ ‪.16 - 15‬‬
‫)‪ (103‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺹ ‪.43‬‬
‫)‪ (104‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺹ ‪.43‬‬
 ‫)‪ (105‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.42‬‬
‫)‪ (106‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻻﺑﻦ ﺍﻟﺼﻼﺡ ﺹ ‪ ،40‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﻭﺍﻱ ‪ ،169/1‬ﻭﻳﻨﻈﺮ ﻗﻮﺍﻋﺪ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ ‪ ،97‬ﻭﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﺹ ‪.293-292‬‬
‫)‪ (107‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪.23/2 ،‬‬
‫)‪ (108‬ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲏ‪ ،‬ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﻁ‪1995 ،1‬ﻡ‪ ،‬ﺹ ‪.41‬‬
‫)‪ (109‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (110‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﺑﺎﺏ ﻋﻠﻰ ﻣﻦ ﻭﻣﱴ ﳚﻮﺯ ﺍﻹﻧﻜﺎﺭ ‪.22 /1‬‬
‫)‪ (111‬ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.24/2‬‬
‫)‪ (112‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ‪.82/2 ،‬‬
‫)‪ (113‬ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ‪ 85/2‬ﻓﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲏ ﺍﳍﺎﴰﻲ‪ ،‬ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﺹ ‪.41 - 40‬‬
‫)‪ (114‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ ‪ ،10‬ﺹ ‪.155‬‬
‫)‪ (115‬ﺍﺑﻦ ﻣﻔﻠﺢ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺴﻨﻴﺔ ﻋﻠﻰ ﻣﺸﻜﻞ ﺍﶈﺮﺭ‪ ،‬ﺝ ‪ ،1‬ﺹ ‪.163‬‬
‫)‪ (116‬ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺝ ‪ ،21‬ﺹ ‪.314‬‬
‫)‪ (117‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪ ،‬ﺝ ‪ ،4‬ﺹ ‪.324‬‬
‫)‪ (118‬ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﺻﺎﱀ ﺍﻟﻔﺮﻓﻮﺭ ‪.371 / 2‬‬
‫)‪ (119‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 729‬ﻭ ‪ 2012‬ﻭﻣﺴﻠﻢ ‪.761‬‬
‫)‪ (120‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (121‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 95/6‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 42‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،327‬ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳛﲕ ﺃﺑﻮ ﻳﻌﻘﻮﺏ؛ ﺿﻌﻴﻒ‪ ،‬ﺗﻘﺮﻳﺐ ‪.3698‬‬
‫)‪ (122‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪282/1‬ﻭ‪ 359‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 3760‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.1847‬‬
‫)‪ (123‬ﺍﻟﺒﺨﺎﺭﻱ ‪.1128‬‬
‫)‪ (124‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 1177‬ﻭﻣﺴﻠﻢ ‪.718‬‬
‫)‪ (125‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺭﻗﻢ ‪.719‬‬
‫)‪ (126‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 6813‬ﻭﻣﺴﻠﻢ ‪.252‬‬
‫)‪ (127‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 545‬ﻭﻣﺴﻠﻢ ‪.638‬‬
‫)‪ (128‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.2868‬‬
‫)‪ (129‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،2810‬ﻭﻳﻨﻈﺮ‪ :‬ﻋﺒﺪ ﺍﻹﻟﻪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ ‪.116 - 103‬‬
‫)‪ (130‬ﻭﻫﱯ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ‪ ،‬ﻛﻠﻤﺔ ﻋﻠﻤﻴﺔ ﻫﺎﺩﻳﺔ ﰲ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﺩﺍﺭ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ‪ ،‬ﻁ ‪ ،1991 ، 1‬ﺹ ‪ ،48 – 46‬ﺑﺘﺼﺮﻑ ﻳﺴﲑ ﻭﺍﺧﺘﺼﺎﺭ‪.‬‬
‫)‪ (131‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 1984‬ﻭﻣﺴﻠﻢ ‪ 1143‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪. 743‬‬
‫)‪ (132‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ 5063‬ﻭﻣﺴﻠﻢ ‪.1401‬‬
‫)‪ (133‬ﻳﻨﻈﺮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ‪ ،‬ﺇﺗﻘﺎﻥ ﺍﻟﺼﻨﻌﺔ‪ ،‬ﺹ ‪. 78 - 61‬‬
‫)‪ (134‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪ 4773‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪.2667‬‬
‫)‪ (135‬ﺃﻱ ﻛﺘﺐ‪.‬‬
‫)‪ (136‬ﺃﻱ ﺃﺭﺟﻮ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻮﻏﻞ ﻭﺍﻻﺷﺘﻐﺎﻝ‪.‬‬
‫)‪ (137‬ﺃﻱ ﻛﺸﻔﺖ‪.‬‬
‫)‪ (138‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‪.‬‬
‫)‪(139‬ﺃﺑﻮ ﺍﳊﺴﻨﺎﺕ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻠﻜﻨﻮﻱ ‪1304‬ﻫـ‪ ،‬ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﺒﺪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ ‪ ،1998 ،3‬ﺹ ‪.12 - 10‬‬
‫)‪ (140‬ﺍﻟﻠﻜﻨﻮﻱ‪ ،‬ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ‪ ،‬ﺹ ‪.12 - 10‬‬
‫)‪ (141‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺗﻌﻠﻴﻘﹰﺎ ﺿﻤﻦ ﺗﺮﲨﺘﻪ‪ » :‬ﺑﺎﺏ ﻗﺘﻞ ﺍﳋﻮﺭﺍﺝ ﻭﺍﳌﻠﺤﺪﻳﻦ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﻴﻀﻞ ﻗﻮﻣﹰﺎ ﺑﻌﺪ ﺇﺫ‬
‫ﻫﺪﺍﻫﻢ ﺣﱴ ﻳﺒﲔ ﳍﻢ ﻣﺎ ﻳﺘﻘﻮﻥ ﴾‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﺍﻫﻢ ﺷﺮﺍﺭ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺍﻧﻄﻠﻘﻮﺍ ﺇﱃ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﰲ ﺍﻟﻜﻔﺎﺭ ﻓﺠﻌﻠﻮﻫﺎ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ «‪ .‬ﻗﺒﻞ ﺣﺪﻳﺚ‬
‫‪ 6531‬ﻧﺴﺨﺔ ﺍﻟﺒﻐﺎ‪.‬‬
‫)‪ (142‬ﻳﻨﻈﺮ‪ :‬ﻭﻫﱯ ﺳﻠﻴﻤﺎﻥ ﻏﺎﻭﺟﻲ‪ ،‬ﻛﻠﻤﺔ ﻫﺎﺩﻳﺔ ﰲ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ ‪ 53‬ﻓﻤﺎ ﺑﻌﺪ‪.‬‬
‫)‪ (143‬ﻳﻨﻈﺮ‪ :‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺣﺴﻨﲔ ﳐﻠﻮﻑ‪ ،‬ﺻﻔﻮﺓ ﺍﻟﺒﻴﺎﻥ ﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪ 50‬ﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫)‪ (144‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 73/6‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 2697‬ﻭﻣﺴﻠﻢ ‪.1718‬‬
‫)‪ (145‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،867‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ ﻭﺍﳋﻄﺒﺔ‪.‬‬
‫ﻼ ﻋﻦ‬‫)‪ (146‬ﺍﻟﺸﺮﻳﻂ ﺭﻗﻢ ‪ 213‬ﻣﻦ ﺍﻟﻠﻘﺎﺀ ﺍﳌﻔﺘﻮﺡ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪ ،‬ﻭﻓﺘﺎﻭﻯ ﻋﻠﻰ ﺍﻟﺪﺭﺏ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪ ،‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ‪ ، 152 : 4‬ﻧﻘ ﹰ‬
‫ﻋﺒﺪ ﺍﻹﻟﻪ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ ‪.291‬‬
‫)‪ (147‬ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ ‪ 6399‬ﰲ ﻣﻮﻗﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ‪ ،‬ﻭﻳﻨﻈﺮ ﻋﺒﺪ ﺍﻹﻟﻪ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﺹ ‪.293‬‬
‫ﻼ‬
‫ﻼ ﻋﻦ ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺸﺮﻳﻂ ‪ 227‬ﰲ ﺃﺷﺮﻃﺔ ﺍﻟﻠﻘﺎﺀ ﺍﳌﻔﺘﻮﺡ‪ ،‬ﻻﺑﻦ ﻋﺜﻴﻤﲔ‪ ،‬ﻭﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ ‪ 4561‬ﰲ ﻣﻮﻗﻊ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﻧﻘ ﹰ‬ ‫)‪ (148‬ﻓﺘﺎﻭﻯ ﻧﻮﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ‪ ،‬ﻧﻘ ﹰ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻹﻟﻪ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺹ ‪.300‬‬
‫ﻼ ﻋﻦ ﺍﻟﻌﺮﻓﺞ‪ ،‬ﺹ ‪ 301‬ﻭ‪. 302‬‬ ‫)‪ (149‬ﺍﻟﺸﺮﻳﻂ ‪ 642‬ﻣﻦ ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﻟﻸﻟﺒﺎﱐ‪ ،‬ﻧﻘ ﹰ‬
‫)‪ (150‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،456/1‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪ 343/5‬ﻭﺍﻟﻌﺮﻓﺞ‪ ،‬ﻋﺒﺪ ﺍﻹﻟﻪ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‪.319-316 ،‬‬
‫)‪ (151‬ﻳﻨﻈﺮ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻟﻠﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪.‬‬