الاربعون في فضل الشهادة
الاربعون في فضل الشهادة
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الاربعون في فضل الشهادة
الاربعون في فضل الشهادة
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الاربعون في فضل الشهادة
الاربعون في فضل الشهادة
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Mo3tasem159Copyright:
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ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١ ] ...............................................
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢ ] ...............................................
^ﺍﻷَ ﺭﺑﻌﻮﻥﹶ^
ﺯﻳﺎﺩﺓ
ﻭﹺﺴﻨﻰ
ﺩﺓ ﻭﻃﹶﹶﻠﺐﹺ ﺍﻟﹾﺤ
ﺸﻬﺎ
ﻓﻲ ﻓﹶﻀﻞﹺ ﺍﻟ
ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ
ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ(
~ ﺣﻔﻈﻪ ﺍﷲ ~
ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ
ﻋﻄﻴﺔ ﺍﷲ
~ ﺣﻔﻈﻪ ﺍﷲ ~
ﻣﺮﻛـﺰ ﺍﻟﻔﺠـﺮ ﻟﻺﻋـﻼﻡ
ﺭﺑﻴﻊ ﺍﻵﺧﺮ١٤٣٢ﻫـ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣ ] ...............................................
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ :
ﻓﺈﺫﺍ ﻋﺮﹺﻑ ﻗﺪﺭ ﺍﻟﺴﻠﻌﺔ ،ﻭﻋﺮﹺﻑ ﻣﺸﺘﺮﹺﻳﻬﺎ ،ﻭﻋﺮﹺﻑ ﺍﻟﺜﱠﻤﻦ ﺍﳌﺒﺬﻭﻝﹸ ﻓﻴﻬﺎ
ﻋﻠﻢ ﺷ ﹾﺄﻧﻬﺎ ﻭﻣﺮﺗﺒﺘﻬﺎ ﰲ ﺍﻟﻮﺟﻮﺩ.
ﻓﹶﺎﻟﺴﻠﻌﺔﹸ ﺃﻧﺖ
ﻭﺍﷲُ ﺍﳌﺸﺘﺮﻱ
ﻭﺍﻟﺜﱠﻤﻦ ﺟﻨﺘﻪ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﻭﲰﺎﻉ ﻛﹶﻼﻣﻪ ﰲ ﺩﺍﺭﹺ ﺍﻷﻣﻦﹺ ﻭﺍﻟﺴﻼﻡ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤ ] ...............................................
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ﻋﻄﻴﺔ ﺍﷲ ﺣﻔﻈﻪ ﺍﷲ
ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺪﺍﻩ ...
ﺃﻣﺎ ﺑﻌﺪ ،ﻓﻘﺪ ﻗﺮﺃﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻮﺳﻮﻡ ﺑـ "ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ
ﻭﺯﻳﺎﺩﺓ" ﻣﻦ ﲨﻊ ﻭﺗﺄﻟﻴﻒ ﺃﺧﻲ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﺃﰊ ﳛﲕ ﺣﺴﻦ ﻗﺎﺋﺪ ﺣﻔﻈﻪ ﺍﷲ ﻭﺳﺪﺩﻩ ،ﺍﻗﺘﺪﻯ
ﻓﻴﻪ ﺑﻄﺮﻳﻘﺔ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﲨﻊ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﺎﹰ ﰲ ﺑﺎﺏﹴ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﻘﺼﺪ ﻣﻦ ﻣﻘﺎﺻﺪ
ﻜﻤﻬﺎ ،ﻃﻴﺐ ﺍﻟﺜﻤﺮﺓ ﺩﺍﱐﹶ
ﺍﻟﺪﻳﻦ ،ﻓﻮﺟﺪﺗﻪ ﻛﺘﺎﺑﺎﹰ ﺑﺪﻳﻌﺎﹰ ﰲ ﺑﺎﺑﻪ ﻋﻠﻰ ﻟﻄﺎﻓﺘﻪ ،ﺳﻬﻞﹶ ﺍﻟﻌﺒﺎﺭﺓ ﳏ ﹶ
ﺍﳉﲎ ،ﻭﺭﺃﻳﺖ ﻓﻴﻪ ﻓﻮﺍﺋﺪ ﻭﺩﺭﺭﺍﹰ ﻭﻧﻜﺎﺗﺎﹰ ﻭﻟﻄﺎﺋﻒ ﻗﻠﻤﺎ ﳚﺪﻫﺎ ﺍﻹﻧﺴﺎﻥﹸ ﳎﻤﻮﻋﺔ ﰲ ﻛﹸﺘﻴﺐﹴ ﺬﺍ
ﺍﳊﺠﻢ ﻭﺬﻩ ﺍﻟﺴﻬﻮﻟﺔ ،ﻣﻊ ﻣﺎ ﰲ ﺧﻼﳍﺎ ﻣﻦ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﳌﻨﻴﻔﺔ ﻭﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ،
ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﺰﻱ ﺃﺑﺎ ﳛﲕ ﺧﲑ ﺍﳉﺰﺍﺀ ﻭﺃﻥ ﻳﺒﺎﺭﻙ ﰲ ﺳﻌﻴﻪ ﻭﰲ ﻋﻤﺮﹺﻩ ،ﻭﺃﻥ ﻳﺰﻳﺪﻩ ﻣﻦ ﻓﻀﻠﻪ.
ﻭﺇﱐ ﺃﺣﺚﱡ ﻋﻠﻰ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻄﺒﻊ ﺍﻟﻜﺘﺎﺏ ﻭﻧﺸﺮﻩ ،ﺳﺎﺋﻼﹰ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻀﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝﹶ ﻭﻳﻨﻔﻊ ﺑﻪ
ﺍﳌﺴﻠﻤﲔ ،ﻭﻳﺤﻴﻲ ﺑﻪ ﻗﻠﻮﺏ ﺭﺟﺎﻝﹺ ﺍﻷﻣﺔ ﻭﻧﺴﺎﺋﻬﺎ ﻭ ﻓﺘﻴﺎﺎ ﻭﻓﺘﻴﺎﺎ ،ﻓﻮﺍﷲ ﺇﻥ ﺍﻟﺸﻬﺎﺩﺓﹶ ﳊﻴﺎﺓﹲ
ﻛﺄﲰﻰ ﻣﺎ ﻳﺘﺼﻮﺭ ﻣﻦ ﻣﻌﲎ ﺍﳊﻴﺎﺓ ،ﻭﺇﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ
ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻓﻀﻠﻬﺎ ﻭﻋﻠﻰ ﻃﺮﻳﻘﻬﺎ ﻟﺴﺒﻴﻞﹲ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﻌﺰﺓ ﺍﻟﺪﻧﻴﻮﻳﺔ
ﻭﺍﻷﺧﺮﻭﻳﺔ.
ﻓﻨﺴﺄﻝ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ
ﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ.
ﻧﺒﻴﻨﺎ ﳏﻤ
ﻛﺘﺒﻪ :
ﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﺷﺘﻴﻮﻱ ﺍﻟﻠﻴﱯ ﺍﳌﺼﺮﺍﰐ
ﻣ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﲨﺎﻝ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍ
)ﺍﳌﻌﺮﻭﻑ ﺑـﻌﻄﻴﺔ ﺍﷲ(
ﻏﺮﺓ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻣﻦ ﺳﻨﺔ ١٤٣٢ﻫــ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥ ] ...............................................
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻓﺄﺟﺰﻝ ﺍﻟﻌﻄﺎﺀ ،ﻭﺍﲣﺬ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺷﻬﺪﺍﺀ ،ﻓﺄﻛﺮﻣﻬﻢ ﻭﺍﺻﻄﻔﺎﻫﻢ
ﺧﲑ ﺍﺻﻄﻔﺎﺀ ،ﻭﻗﺎﻝ ﴿ :ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﺎﹰ ﺑﻞ ﺃﺣﻴﺎﺀ﴾ ،ﻭﺍﻟﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﻣﺎﻡ ﺍﳊﻨﻔﺎﺀ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻨﺠﺒﺎﺀ ﻭﺑﻌﺪ:
ﻓﻬﺬﻩ ﺃﺭﺑﻌﻮﻥ ﺣﺪﻳﺜﺎﹰ ﰲ ﺑﻴﺎﻥ ﻋﻈﻢ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻣﺎ ﺗﻔﻀﻞ ﺍﷲ ﺑﻪ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﻣﺎ ﻳﻠﺰﻡ ﻣﻦ
ﺍﻟﺸﺮﻭﻁ ﰲ ﲢﺼﻴﻠﻬﺎ ،ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺒﻌﺾ ﻋﻮﺍﺋﻘﻬﺎ ،ﺍﻧﺘﺨﺒﺘﻬﺎ ﻭﺍﻧﺘﻘﻴﺘﻬﺎ ﻟﺘﻜﻮﻥ ﻧﱪﺍﺳﺎﹰ ﻳﺴﺘﻀﻲﺀ
ﺑﻪ ﻛﻞ ﻣﻦ ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻣﻦ ﺑﺎﺎ ،ﻛﺘﺒﺘﻬﺎ ﲢﺮﻳﻀﺎﹰ ﻋﻠﻰ ﻧﻴﻞ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﺍﻟﻌﻈﻴﻢ ،ﻭﺗﺮﻏﻴﺒﺎﹰ
ﳌﻦ ﺃﺭﺍﺩ ﺑﻠﻮﻍ ﺫﻟﻚ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ،ﻓﺈﻧﻪ ﺑﺎﺏ ﳒﺎﺓ ﻭﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻏﺎﻓﻠﻮﻥ ،ﻭﻃﺮﻳﻖ ﺳﻼﻣﺔ ﻭﺃﻣﺎﻥ
ﻭﺍﻟﻜﺜﲑ ﻟﻐﲑﻩ ﺳﺎﻟﻜﻮﻥ ،ﻭﻣﻦ ﺭﺟﺎ ﺷﻴﺌﹰﺎ ﻃﻠﺒﻪ.
ﻻ ﺗﺠﺮﻱ ﻋﻠﻰ ﺍﹾﻟﻴﺒﺲﹺ
ﺔ ﹶ
ﺴﻔﻴﻨ ﹶ
ﻣﺴﺎﻟﻜﹶﻬﺎ ....ﺇﻥﱠ ﺍﻟ
ﺴﻠﹸﻚ
ﻢ ﺗ
ﺓ ﻭﹶﻟ
ﺗﺮﺟﻮ ﺍﻟﻨﺠﺎ ﹶ
ﻬﻢ
ﺮﺗ ﹺ
ﺳﻜﹾ
ﻬﻢ ﹶﻟﻔﻲ
ﺮﻙ ﹺﺇﻧ
ﻌﻤ
ﺤﻖ ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻪ ﴿ :ﹶﻟ
ﺑﻠﻰ! ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺧﻠﺪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓ
ﻌﻤﻬﻮﻥﹶ﴾]ﺍﳊﺠﺮ ،[٧٢/ﻳﻄﻠﹸﺐ ﲞﻠﻮﺩﻩ ﺍﳋﻠﻮﺩ ﰲ ﻏﲑﹺ ﺩﺍﺭﹺ ﺍﳋﻠﻮﺩ ﻭﻫﻴﻬﺎﺕ ،ﻳﻮﺩ ﺃﺣﺪﻫﻢ ﻟﻮ
ﻳ
ﻳﻌﻤﺮ ﺃﻟﻒ ﺳﻨﺔ– ﻭﻟﻮ ﻧﺎﳍﺎ -ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﺇﻻ ﺍﳌﻤﺎﺕ ،ﻭﻛﻢ ﻟﻠﻤﻮﺕ ﻋﻠﻰ ﺍﻟﻔﹸﺮﺵ ﻣﻦ ﺷﺪﺍﺋﺪ
ﻏﺼﺺﹴ ﻭﻻ ﻛﹸﺮﺑﺎﺕ ،ﻓﻴﺎ ﻏﺎﻓﻠﲔ! ﴿ :ﹶﺃﺗﺴﺘﺒﺪﻟﹸﻮﻥﹶ
ﻭﺳﻜﺮﺍﺕ ،ﻭﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻛﻤﺲ ﺍﻟﻘﺮﺻﺔ ﺑﻼ ﹸ
ﺧﻴﺮ]﴾ﺍﻟﺒﻘﺮﺓ ،[٦١/ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺃﻥ ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺃﺟﻮﺍﻑ
ﺩﻧﻰ ﺑﹺﺎﱠﻟﺬﻱ ﻫﻮ
ﺍﱠﻟﺬﻱ ﻫﻮ ﺃﹶ
ﳋﻀﺮ ﻣﻦ ﺍﻟﻄﲑ ،ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺎﻥ ،ﻭﻣﺄﻭﺍﻫﺎ ﻗﻨﺎﺩﻳﻞ ﲢﺖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ،ﻓﻠﺌﻦ ﺷﻜﻜﺘﻢ ﻓﺎﻟﺸﻚ
ﺍ ﹸ
ﺩﺍﺀ ﻋﻀﺎﻝ ،ﻭﻟﺌﻦ ﺍﺳﺘﻴﻘﻨﺘﻢ ﻓﻠﻢ ﺍﻟﺘﻠﻔﱡﺖ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ،ﲤﲎ ﺧﲑ ﺍﻟﱪﻳﺔ ﻧﻴﻠﹶﻬﺎ ﻣﺮﺍﺕ
ﻓﻬﻼ ﺍﺋﺘﺴﻴﺘﻢ ﺑﻪ ﻓﺎﺑﺘﻐﻴﺘﻤﻮﻫﺎ ﰲ ﻣﻈﺎﻧﻬﺎ ﻭﺳﺒﻠﻬﺎ!.
ﱠ ﻭﻣﺮﺍﺕ ﺇﻋﻼﻣﹰﺎ ﺑﺸﺮﻓﻬﺎ،
ﻓﺸﻤﺮ –ﺃﺧﻲ -ﻭﺍﻃﻠﺒﻬﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ،ﻭﺍﻗﻄﻊ ﺣﺒﺎﻝﹶ ﺍﻵﻣﺎﻝﹺ ﻭﻗﻞ ﻳﺎ ﻧﻔﺲ : ﺍﻵﻥ ﺍﻵﻥ،
ﺟﺪ ،ﻭﺍﻧﺼﺐ ﻭﺍﺟﺘﻬﺪ،
ﺠﺪ ﻭ
ﻓﻘﺪ ﻣﻀﻰ ﻣﻦ ﺍﻟﻌﻤﺮ ﻣﺎ ﻣﻀﻰ ،ﻭﺍﻧﻘﻀﻰ ﻣﻦ ﺃﻳﺎﻣﻪ ﻣﺎ ﺍﻧﻘﻀﻰ ،ﻓ
ﻓﺎﳌﻌﺎﱄ ﻻ ﺗﺪﺭﻙ ﺑﺎﻷﻣﺎﱐ ،ﻭﺍﻟﻨﻌﻴﻢ ﻻ ﻳﻄﻠﺐ ﺑﺎﻟﻨﻌﻴﻢ ،ﻭﻗﻞ :
ﻮﻥﹸ ﻋﻠﻴﻨﺎ ﰲ ﺍﳌﻌﺎﱄ ﻧﻔﻮﺳﻨﺎ ....ﻭﻣﻦ ﳜﻄﺐﹺ ﺍﳊﺴﻨﺎﺀَ ﱂ ﻳﻐﻠﻬﺎ ﺍﳌﻬﺮ
ﻭﺇﺎ ﻟﹶﻜﻠﻤﺎﺕ ﻧﻴﺮﺍﺕ ﻣﻦ ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ ﺗﺴﺮﻱ ﺇﱃ ﺍﻟﻘﻠﺐ ﻓﺘﺒﻌﺚ ﻓﻴﻪ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﳌﻨﺎﺯﻝ ﺍﻷﻭﱃ
ﻭﺧﻴﺎﻣﻬﺎ ،ﻭﺣﻮﺭﻫﺎ ﻭﻗﺼﻮﺭﻫﺎ ،ﻭﻣﺴﻜﻬﺎ ﻭﺯﻋﻔﺮﺍﺎ ،ﻭﲢﻀﻪ ﻋﻠﻰ ﺍﻻﻧﻔﻜﺎﻙ ﻣﻦ ﺳﱯ ﺍﻟﺪﻧﻴﺎ
ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻋﻼﺋﻘﻬﺎ ﻭﻋﻮﺍﺋﻘﻬﺎ ﻟﻴﻨﻄﻠﻖ ﺇﱃ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺎﻥ ﻭﻟﺴﺎﻥ ﺣﺎﻟﻪ ﻳﻘﻮﻝ :ﻭﺍﻫﺎﹰ ﻟﺮﻳﺢ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٦ ] ...............................................
ﺍﳉﻨﺔ ﺇﱐ ﻷﺟﺪ ﺭﳛﻬﺎ ﺩﻭﻥﹶ ﺃﹸﺣﺪ! ،ﻓﻼ ﳝﻴﻠﻪ ﻋﻨﻬﺎ ﺇﻏﺮﺍﺀ ﻭﻻ ﳛﺮﻓﻪ ﺇﻏﻮﺍﺀ ،ﻛﻴﻒ ﻭﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ
ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﻳﻘﺘﻠﻪ ﻫﺆﻻﺀ ﻓﻴﻜﻮﻥ ﻣﻦ ﺃﻫﻠﻬﺎ ،ﻓﻠﺬﺍ ﻳﺸﻖ ﻃﺮﻳﻘﻪ ﳓﻮﻫﺎ ﻭﺍﻗﺮ ﺍﳉﹶﻨﺎﻥ ﺭﺍﺑﻂ ﺍﳉﺄﺵ
ﺮ ﰲ ﻣﺼﺮﻋﻪ ﻗﺎﻝ :ﻓﺰﺕ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ!.
ﺟﺮﻱﺀ ﺍﻟﺼﺪﺭ ،ﺣﱴ ﺇﺫﺍ ﺧ
ﻓﻬﻮ ﻣﻨﺘﺨﺐ ﻟﻜﻞﱢ ﻗﺎﺭﺉﹴ ،ﻻ ﺳﻴﻤﺎ ﻣﻦ ﻳﺴﻠﻜﻮﻥ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﺃﻫﻞ ﻏﺮﺑﺔ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﺰﺍﻉ ﻣﻦ
ﺍﻟﻘﺒﺎﺋﻞ ،ﻓﻴﻘﻮﻱ ﻋﺰﳝﺘﻬﻢ ﻛﻠﻤﺎ ﻓﺘﺮﺕ ،ﻭﻳﺸﺤﺬ ﳘﺘﻬﻢ ﺇﺫﺍ ﺿﻌﻔﺖ ،ﻭﳛﺪﻭ ﻗﺎﻓﻠﺘﻬﻢ ﺇﺫﺍ ﻛﻠﱠﺖ،
ﻭﻳﺆﻣﻠﻬﻢ ﺑﻘﺮﺏ ﺍﻟﻠﻘﺎﺀ ﻭﺩﻧﻮ ﺍﳍﻨﺎﺀ ﻭﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﻨﺎﺀ ﻭﺇﳕﺎ ﺍﻟﻨﺼﺮ ﺻﱪ ﺳﺎﻋﺔ ،ﻓﻴﺬﻟﻞ ﺑﻪ ﺍﻟﺼﻌﺐ
ﻭﻳﺒﺪﺩ ﺍﻟﻨﺼﺐ ،ﻓﻤﺎ ﻫﻲ ﺇﻻ ﳊﻈﺎﺕ ﻣﻦ ﻋﻤﺮ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺤﻤﺪ ﺍﻟﻘﻮﻡ ﺍﻟﺴﺮﻯ ،ﻭﲢﻂ ﺭﻛﺎﺑﻬﻢ
ﺻﻠﹶﺢ ﻣﻦ
ﻣﻦ
ﻭ
ﺧﻠﹸﻮﻧﻬﺎ
ﺪﻥ ﻳﺪ
ﻋ
ﺟﻨﺎﺕ
ﰲ ﺭﻳﺎﺽ ﺍﳉﻨﺎﺕ ﺣﻴﺚ ﻻ ﺻﺨﺐ ﻭﻻ ﻭﺻﺐ ﴿ :
ﻜﻢ ﹺﺑﻤﺎ
ﻋﹶﻠﻴ ﹸ
ﺳﻠﹶﺎﻡ
ﻛﻞﱢ ﺑﺎﺏﹴ ) (٢٣
ﻣﻦ ﹸ
ﻬﻢ
ﻋﹶﻠﻴ ﹺ
ﺧﻠﹸﻮﻥﹶ
ﻜﺔﹸ ﻳﺪ
ﻤﻠﹶﺎﺋ ﹶ
ﻬﻢ ﻭﺍﹾﻟ
ﺭﻳﺎﺗ ﹺ
ﺫ
ﻬﻢ ﻭ ﹸ
ﻬﻢ ﻭﹶﺃﺯﻭﺍﺟﹺ ﹺ
َﺁﺑﺎﺋ ﹺ
ﻘﺒﻰ ﺍﻟﺪﺍﺭﹺ﴾]ﺍﻟﺮﻋﺪ.[٢٤ ،٢٣/
ﻋﹾﻌﻢ
ﻢ ﹶﻓﹺﻨ
ﺮﺗ
ﺻﺒ
ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻨﺘﻘﺎﺓ ﲟﺎ ﺑﺪﺍ ﱄ ﳑﺎ ﻳﻨﺎﺳﺒﻬﺎ ،ﻭﺻﻐﺖ ﺍﻟﺒﺎﺏ ﺑﻨﺎﺀً ﻋﻠﻰ ﻣﻌﲎ ﻫﺬﺍ ﻭﻗﺪ ﺑﻮﺑﺖ
ﺖ ﺃﻥ ﻳﻜﻮﻥ ﺗﺴﻠﺴﻠﻬﺎ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺒﻮﻳﺐ ﳚﺮﻱ ﻭﻓﻖ
ﺻﺮﺡ ﺑﻪ ﺍﳊﺪﻳﺚ ،ﺃﻭ ﺃﳌﺢ ﺇﻟﻴﻪ ،ﻭﺣﺎﻭﻟ
ﺳﲑ ﺍﺎﻫﺪ ﻭﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﻳﻜﺘﺐ ﺍﷲ ﻟﻪ ﺍﻟﺸﻬﺎﺩﺓ ﰒ ﻣﺎ ﻳﻜﺮﻣﻪ ﺍﷲ ﺑﻪ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﻭﻣﺎ
ﺑﻌﺪﻩ ﺣﱴ ﻳﺴﺘﻘﺮ ﺣﺎﻟﻪ ﰲ ﺟﻨﺎﺕ ﻭﺮ ﰲ ﻣﻘﻌﺪ ﺻﺪﻕ ﻋﻨﺪ ﻣﻠﻴﻚ ﻣﻘﺘﺪﺭ ،ﻭﺃﺗﺒﻌﺘﻬﺎ ﺑﺒﻌﺾ
ﻂ ﻓﺄﻋﺰﻭ ،ﻭﺗﺎﺭﺓﹰ
ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﺍﺟﺘﻬﺪﺕ ﰲ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﺃﻭ ﺃﻓﺪﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻓﺘﺎﺭﺓﹰ ﺃﻧﺸ ﹸ
ﺟﻠﱢﻬﺎ ﻣﺎ ﺑﻮﺏ ﺑﻪ ﺑﻌﺾ ﺍﻷﺋﻤﺔ
ﺃﺫﻛﺮﻫﺎ ﻭﺃﻏﺪﻭ ،ﰒ ﺃﺭﺩﻓﺖ ﺫﻟﻚ ﲟﺘﻔﺮﻗﺎﺕ ﻣﺘﻨﺎﺛﺮﺍﺕ ﺃﺫﻛﺮ ﰲ
ﻋﻠﻰ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻓﻘﻬﻬﻢ ﻭﺗﻌﺮﻳﻔﺎﹰ ﺑﻔﻀﻠﻬﻢ ،ﻭﺃﺣﻴﺎﻧﺎﹰ ﺃﺩﻭﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺧﺮﻯ
ﻣﻦ ﻏﲑ ﺍﺳﺘﻄﺮﺍﺩ ﻭﻻ ﺗﻄﻮﻳﻞﹴ ،ﺭﺍﺟﻴﺎﹰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻧﻴﺴﺎﹰ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﻣﺮﺍﻛﺰﻫﻢ ﻭﻣﻌﺴﻜﺮﺍﻢ
ﹸﺒﻴﻞ ﻋﻤﻠﻴﺎﻢ ﻭﻗﺪ ﲰﻴﺘﻪ :
ﻭﻣﻀﺎﻓﺎﻢ ﻭﺃﺳﻔﺎﺭﻫﻢ ﻭﻗ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ
ﻭﺇﱐ ﻷﺭﺟﻮ ﻣﻦ ﻛﻞﱢ ﻣﻄﺎﻟﻊﹴ ﻟﻪ ﺃﻥ ﻻ ﻳﻨﺴﺎﱐ ﻣﻦ ﺩﻋﻮﺓ ﺻﺎﳊﺔ ﻟﻪ ﻣﻦ ﻧﻔﻌﻬﺎ ﻧﺼﻴﺐ ﻓﻴﻘﺎﻝ ﻟﻪ
ﻞ ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻻﹰ ﻭﺁﺧﺮﺍﹰ.
ﻓﻴﻬﺎ :ﻭﻟﻚ ﲟﺜ ﹴ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٧ ] ...............................................
ﺑﺎﺏ
ﻝ ﻛﻠﱢﻬﺎ
ﻟﺰﻭﻡ ﺇﺧﻼﺹﹺ ﺍﻟﻨﻴﺔ ﰲ ﺍﻷﻋﻤﺎ ﹺ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ
ﻤﻌﺖ
ﺳ
ﻋﻤﺮ ﺑﻦﹺ ﺍﹾﻟﺨﻄﱠﺎﺏﹺ ﻗﹶﺎﻝﹶ :
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﺮﺗﻪ ﺇﱃ ﺍﷲِ
ﻫﺠ
ﻤﻦ ﻛﹶﺎﻧﺖ
ﺳﱠﻠﻢ ﻳﻘﹸﻮﻝﹸ)) :ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝﹸ ﺑﺎﻟﻨﻴﺎﺕ ﻭﹺﺇﻧﻤﺎ ﻟﻜﹸﻞﱢ ﺍﻣﺮﺉﹴ ﻣﺎ ﻧﻮﻯ ﹶﻓ
ﻭ
ﺮﺗﻪ
ﻬﺠ
ﻜﺤﻬﺎ ﻓ ﹺ
ﺼ ﻴﺒﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﻨ
ﺪ ﻧﻴﺎ ﻳ
ﺮﺗﻪ ﻟ
ﻫﺠ
ﻣﻦ ﻛﹶﺎﻧﺖ
ﺭﺳﻮﻟﻪ ﻭ
ﺮﺗﻪ ﺇﱃ ﺍﷲِ ﻭ
ﻬﺠ
ﺭﺳﻮﻟﻪ ﻓ ﹺ
ﻭ
ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ ((ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ –ﻭﻣﻨﻬﺎ ﺍﻹﺧﻼﺹ -ﻫﻲ ﺍﻷﺻﻞ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ ﺗﺎﺑﻌﺔ ﳍﺎ.
ﺍﻟﺜﺎﻧﻴﺔ :ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺎﻳﺔ ﺍﳌﺴﻠﻢ ﺑﺈﺻﻼﺡ ﺑﺎﻃﻨﻪ ﺃﺷﺪ ﻣﻦ ﻋﻨﺎﻳﺘﻪ ﲟﺠﺮﺩ ﻇﺎﻫﺮﻩ.
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﳊﺎﺝ ﺍﳌﺎﻟﻜﻲ ﻫﺬﻳﻦ ﺍﳌﻌﻨﻴﲔ ﺑﻘﻮﻟﻪ )) :ﻓﺎﻷﺻﻞ ﺍﻟﺬﻱ ﺗﺘﻔﺮﻉ ﻋﻨﻪ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﺃﻧﻮﺍﻋﻬﺎ ﻫﻮ ﺍﻹﺧﻼﺹ ،ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻘﻠﺐ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺭﺡ
ﺍﻟﻈﺎﻫﺮﺓ ﺗﺒﻊ ﻟﻠﺒﺎﻃﻨﺔ ،ﻓﺈﻥ ﺍﺳﺘﻘﺎﻡ ﺍﻟﺒﺎﻃﻦ ﺍﺳﺘﻘﺎﻡ ﺍﻟﻈﺎﻫﺮ ﺟﱪﺍ ،ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﳋﻠﻞ ﰲ ﺍﻟﺒﺎﻃﻦ ﺩﺧﻞ
ﰲ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﳘﺘﻪ ﻭﻛﻠﻴﺘﻪ ﰲ ﲣﻠﻴﺺ ﺑﺎﻃﻨﻪ
ﻭﺍﺳﺘﻘﺎﻣﺘﻪ؛ ﺇﺫ ﺇﻥ ﺃﺻﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻨﻪ ﺗﺘﻔﺮﻉ ﻭﻫﻮ ﻣﻌﺪﺎ((] ﺍﳌﺪﺧﻞ.[٧ / ١:
ﺍﻟﺜﺎﻟﺜﺔ :ﻗﺪﺭ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻳﻜﻮﻥ ﲝﺴﺐ ﻧﻴﺔ ﺍﻟﻌﺎﻣﻞﹺ ﻭﻗﺼﺪﻩ ﻗﻮﺓﹰ ﻭﺿﻌﻔﺎﹰ ﻭﺟﻮﺩﺍﹰ
ﻭﻋﺪﻣﺎﹰ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻟﻌﻤﻞ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻳﻨﺘﻔﻊ ﺑﻪ ﺻﺎﺣﺒﻪ ﻫﻮ ﻣﺎ ﲨﻊ ﺑﲔ ﺻﻼﺡ ﺍﻟﺒﺎﻃﻦ ﲞﻠﻮﺹ ﺍﻟﻨﻴﺔ
ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻈﺎﻫﺮ ﺑﺴﺪﺍﺩ ﺍﻷﻋﻤﺎﻝ.
ﺍﳋﺎﻣﺴﺔ :ﺗﻀﺎﻋﻒ ﺃﺟﺮ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺍﺣﺪ ﺑﺘﻌﺪﺩ ﻧﻴﺎﺕ ﻋﺎﻣﻠﻪ ،ﻓﺎﳌﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﳝﻜﻦ
ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ ،ﻭﻧﺼﺮﺓ ﺍﳌﺴﺘﻀﻌﻔﲔ، ﺃﻥ ﳚﻤﻊ ﻧﻴﺎﺕ ﻛﺜﲑﺓﹰ ﻋﻨﺪ ﺟﻬﺎﺩﻩ ،ﻛﺎﻻﻧﻘﻴﺎﺩ ﻷﻣﺮ ﺍﷲ،
ﻭﻓﻜﺎﻙ ﺍﳌﺄﺳﻮﺭﻳﻦ ،ﻭﺣﻔﻆ ﺣﻮﺯﺓ ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻏﺎﻇﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ
ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﺳﺘﺤﻀﺎﺭ ﺍﻟﻨﻴﺔ ﻟﻜﻞ ﺫﻟﻚ ﻳﺰﻳﺪ ﰲ ﺍﻟﺜﻮﺍﺏ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺿﺮﻭﺭﺓ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ.
ﻭﺑﺎﳉﻤﻠﺔ ﻓﻘﺪﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﻠﻮﻡ ،ﻭﻻ ﻳﻜﺎﺩ ﻳﻨﻔﻚ ﻋﻨﻪ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ،ﻭﻗﺪ ﺃﻃﺎﻝ
ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷﺮﺣﻪ ﻭﺑﻴﺎﻧﻪ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٨ ] ...............................................
ﺑﺎﺏ
ﻭﺟﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﻗﺘﺎﻝ ﺍﳌﺆﻣﻦ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋ ﻨﻪ ﻗﹶﺎﻝﹶ :ﺟﺎﺀَ ﺭﺟﻞﹲ ﺇﹺﻟﹶﻰ ﺍﻟﻨﹺﺒﻲ
ﺿﻲ ﺍﻟﱠﻠﻪ
ﺭ
ﻋﻦ ﹶﺃﺑﹺﻲ ﻣﻮﺳﻰ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :
ﻣﻜﹶﺎﻧﻪ ،ﹶﻓﻤﻦ
ﺟﻞﹸ ﻳﻘﹶﺎﺗﻞﹸ ﻟﻴﺮﻯ
ﺟﻞﹸ ﻳﻘﹶﺎﺗﻞﹸ ﻟﻠﺬﱢﻛﹾﺮﹺ ،ﻭﺍﻟﺮ
ﻐﻨﻢﹺ ،ﻭﺍﻟﺮ
ﻤﺟﻞﹸ ﻳﻘﹶﺎﺗﻞﹸ ﻟ ﹾﻠ
ﺳﱠﻠﻢ ﹶﻓﻘﹶﺎﻝﹶ :ﺍﻟﺮ
ﻭ
ﻞ ﺍﻟﱠﻠﻪ ((ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﺳﺒﹺﻴ ﹺ
ﻮ ﻓﻲ
ﻌ ﹾﻠﻴﺎ ﻓﹶﻬ
ﻫﻲ ﺍﹾﻟ
ﺔ ﺍﻟﱠﻠﻪ
ﻤﹸﻛﻠ
ﻥ ﹶ
ﻞ ﻟﺘﻜﹸﻮ ﹶ
ﻦ ﻗﹶﺎﺗ ﹶ
ﻣ
ﻞ ﺍﻟﱠﻠﻪ؟ ﻗﹶﺎﻝﹶ )) :
ﺳﺒﹺﻴ ﹺ
ﻓﻲ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺳﺆﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﺎ ﻳﺸﻜﻞ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ.
ﻦ ﰲ ﺍﻷﻣﻮﺭ ﻭﻃﻠﺐ ﺍﻹﻗﺪﺍﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﺑﺼﲑﺓ.
ﻖ ﻭﺍﻟﺘﺒﻴ
ﺍﻟﺜﺎﻧﻴﺔ :ﲢﺮﻱ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻌﺮﻓﺔﹶ ﺍﳊ
ﺍﻟﺜﺎﻟﺜﺔ :ﺧﻄﺮ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﻨﻔﺲﹺ ،ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺪﺍﻋﻴﻬﺎ ﺇﺫ ﺭﲟﺎ ﺟﺮﺕ ﺻﺎﺣﺒﻬﺎ ﺇﱃ
ﺍﳍﻠﻜﺔ ﻃﻠﺒﹰﺎ ﻟﺬﻛﺮ ﺍﻟﻨﺎﺱ ﻭﺛﻨﺎﺋﻬﻢ ،ﻓﻴﻜﻮﻥ ﺣﻈﱡﻪ ﻣﻦ ﻋﻤﻠﻪ :ﻓﻘﺪ ﻗﻴﻞ!
ﻖ ﻭﺍﺣﺪ ﻭﺳﺒﻞ ﺍﻟﺒﺎﻃﻞ ﻋﺪﻳﺪﺓ ﻣﺘﻔﺮﻗﺔ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﺳﺒﻴﻞ ﺍﳊ
ﺪ ﺇﻻ ﻋﻠﻮ ﺍﳊﻖ ﻭﻧﺼﺮﺗﻪ.
ﺣﻆ ﻧﻔﺴﻪ ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻣﻘﺼ
ﱢ ﺍﳋﺎﻣﺴﺔ :ﻟﺰﻭﻡ ﲡﺮﺩ ﺍﺎﻫﺪ ﻣﻦ
ﺍﻟﺴﺎﺩﺳﺔ :ﺗﻄﺎﺑﻖ ﺻﻮﺭ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﺗﺴﺘﻠﺰﻡ ﺗﻮﺍﻓﻖ ﺍﻟﻨﻮﺍﻳﺎ ﺍﻟﺒﺎﻃﻨﺔ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻳﺪﻝ ﻋﻠﻴﻪ
ﺃﻳﻀﺎﹰ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺇﺫ ﺻﻮﺭﺓ ﺍﳍﺠﺮﺓ ﻭﺍﻟﻘﺘﺎﻝ ﻭﺍﺣﺪﺓ ﻇﺎﻫﺮﺍﹰ ﻭﻣﺘﺒﺎﻳﻨﺔ ﻗﺼﺪﺍﹰ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ
ﺍﺑﻦ ﺍﳊﺎﺝ ﺍﳌﺎﻟﻜﻲ )) :ﻓﺎﳍﺠﺮﺓ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ ﰲ ﺍﻟﻔﻌﻞ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﷲ ﻭﻫﺬﻩ ﻟﻐﲑ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﺍﳉﻮﺍﺭﺡ ﺍﻟﺒﺎﻃﻨﺔ ﻭﻫﻲ ﺍﻟﻨﻴﺔ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺎﻟﻚ ﺑﻦ
ﺃﻧﺲ -ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :-ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺴﺎﺟﺪ ﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺴﺎﺟﺪ ﻟﻠﺼﻨﻢ ﰲ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ،
ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﻋﺒﺎﺩﺓ ﻭﻫﺬﻩ ﻛﻔﺮﺍ ﺑﺎﻟﻨﻴﺔ((] ﺍﳌﺪﺧﻞ.[٧/ ١:
ﺍﻟﺴﺎﺑﻌﺔ :ﺍﳊﺬﺭ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﻗﺼﺪ ﺍﻟﺪﻧﻴﺎ ﺑﻌﻤﻞ ﺍﻵﺧﺮﺓ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺷﺮﻑ ﺍﳉﻬﺎﺩ ﻭﺫﻟﻚ ﻟﺸﺮﻑ ﻣﻘﺼﻮﺩﻩ ﻭﻫﻮ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ.
ﺍﻟﺘﺎﺳﻌﺔ :ﰲ ﺃﻥﱠ ﺍﻟﻘﺘﺎﻝﹶ ﻃﺮﻳﻖ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻭﺍﻟﺘﻤﻜﲔ ﻟﺸﺮﻋﻪ ،ﺇﺫ ﺑﻪ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﻌﻠﻴﺎ.
ﺍﻟﻌﺎﺷﺮﺓ :ﻣﻴﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﲢﺼﻴﻞ ﻣﻜﺎﺳﺒﻬﺎ ﺍﳌﻌﻨﻮﻳﺔ –ﻛﺎﻟﺸﻬﺮﺓ ﻭﻃﻠﺐ ﺍﳌﺪﺡ -ﻻ ﻳﻘﻞ ﻋﻦ
ﺣﺮﺻﻬﺎ ﻋﻠﻰ ﻣﻜﺎﺳﺒﻬﺎ ﺍﳌﺎﺩﻳﺔ ،ﻭﻛﻞﱞ ﻣﻮﺑﻖ ﳍﺎ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٩ ] ...............................................
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺿﺮﻭﺭﺓ ﺗﻌﻬﺪ ﺍﺎﻫﺪ ﻧﻴﺘﻪ ﻟﺘﻜﻮﻥ ﻓﻘﻂ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ
–ﺭﲪﻪ ﺍﷲ)) : -ﻓﻴﻪ ﺃﻥ ﺍﳌﻘﺎﺗﻞ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻘﺘﺎﻟﻪ ﺣﱴ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﻧﻴﺘﻪ ﺃﻥ ﺗﻜﻮﻥ
ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻰ((ﺍﻫـ.
ﺓ ﻓﻬﻮ ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﻹﺧﻼﺹ ﻭﺻﻼﺡ ﺍﻟﻨﻴﺔ.
ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ :ﺍﳉﻬﺎﺩ ﻋﺒﺎﺩﹲ
ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ :ﻗﺼﺮ ﻣﻌﲎ )ﰲ ﺳﺒﻴﻞ ﺍﷲ( ﻫﻨﺎ ﻋﻠﻰ ﻣﻦ ﻗﺼﺪ ﺑﻘﺘﺎﻟﻪ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ.
ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ :ﺻﺤﺔ ﺍﻋﺘﺒﺎﺭ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ –ﺑﺸﺮﻭﻃﻪ -ﰲ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻤﺎ
ﺳﺄﻝ ﻋﻨﻪ ﺍﻟﺮﺟﻞ ﺗﺼﺮﳛﺎﹰ ﻧﻔﺎﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺇﺟﺎﺑﺘﻪ ﻣﻔﻬﻮﻣﺎﹰ ،ﺇﺫ ﱂ ﻳﻘﻞ :ﻣﻦ
ﻗﺎﺗﻞ ﻟﻠﻤﻐﻨﻢ ﻓﻠﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻣﻦ ﻗﺎﺗﻞ ﻟﻠﺬﻛﺮ ﻓﻠﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻣﻦ ﻗﺎﺗﻞ ﻟﲑﻯ ﻣﻜﺎﻧﻪ
ﻓﻠﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻣﻊ ﺃﻥ ﺍﳉﻮﺍﺏ ﻗﹸﺼﺪ ﺑﻪ ﻫﺬﺍ.
ﻣﺘﻔﺮﻗﺎﺕ
ﻤﺔﹸ ﺍﻟﻠﱠﻪ
ﻛﻠ
ﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﻣﻦ ﻗﹶﺎﺗﻞﹶ ﻟﺘﻜﹸﻮﻥﹶ ﹶ ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ:
ﺭﺝ ﻋﻨﺪ ﻣﺴﻠﻢ ﲢﺖ :
ﻣﻦ ﺃﹶﺟﺮﹺﻩ ،(ﻭﺃﹸﺩ ﹺ
ﻫﻞﹾ ﻳﻨﻘﹸﺺ
ﻐﻨﻢﹺ
ﻤ
ﻣﻦ ﻗﹶﺎﺗﻞﹶ ﻟ ﹾﻠ
ﻌ ﹾﻠﻴﺎ( ﻭﺃﻳﻀﺎﹰ ) :ﺑﺎﺏ
ﻫﻲ ﺍﹾﻟ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ،(ﻭﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﻘﻮﻟﻪ :
ﻌ ﹾﻠﻴﺎ ﻓﹶﻬﻮ ﻓﻲ
ﻫﻲ ﺍﹾﻟ
ﻤﺔﹸ ﺍﻟﱠﻠﻪ
ﻛﻠ
ﻣﻦ ﻗﹶﺎﺗﻞﹶ ﻟﺘﻜﹸﻮﻥﹶ ﹶ
)ﺑﺎﺏ
ﺟﻞﱠ( ،ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﲢﺖ :
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﻋﹶﻠﻴﻬﺎ ﻟﻴﻜﹸﻮﻥﹶ ﻓﻰ
)ﺑﺎﺏ ﺑﻴﺎﻥ ﺍﻟﻨﻴﺔ ﺍﱠﻟﺘﻰ ﻳﻘﹶﺎﺗﻞﹸ
ﻤﺔﹸ ﺍﻟﻠﱠﻪ ﻫﻲ
ﻛﻠ
ﻣﻦ ﻗﹶﺎﺗﻞﹶ ﻟﺘﻜﹸﻮﻥﹶ ﹶ
ﺪ ﻧﻴﺎ( ،ﻭﺍﻟﻨﺴﺎﺋﻲ ﲢﺖ ) :
ﺭﻳﺎﺀً ﻭﻟﻠ
)ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ ﻓﻴﻤﻦ ﻳﻘﹶﺎﺗﻞﹸ ﹺ
ﻭﺻﻒ ﺍﹾﻟﻐﺰﻭﹺ ﻓﻲ
ﻘﺘﺎﻝﹺ( ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾﺮ
ﻌ ﹾﻠﻴﺎ( ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﲢﺖ ) :ﺑﺎﺏ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﹾﻟ
ﺍﹾﻟ
ﻌﻞﹶ ﺫﹶﻟﻚ.(
ﻦ ﹶﻓ
ﻣ
ﺮ ﺍﻟﱠﻠﻪ
ﻞ ﺍﻟﱠﻠﻪ ﺍﱠﻟﺬﻱ ﻳﺄﹾﺟ
ﺳﺒﹺﻴ ﹺ
ﺛﺎﻧﻴﺎ :ﻗﺎﻝ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ) :ﻭﺍﻟﺬﻱ ﻗﺎﺗﻞ ﺷﺠﺎﻋﺔ ﺃﻭ ﺭﻳﺎﺀ ﺃﻭ ﲪﻴﺔ ﻟﻴﺲ ﻗﺘﺎﻟﻪ ﷲ ﻓﻠﻴﺲ
ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻫﺬﺍ ﻣﻘﻄﻮﻉ ﺑﻪ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﺴﻤﻰ ﺷﻬﻴﺪﺍ؛ ﻷﻥ ﺍﳌﻌﻨﻴﲔ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮﺍ ﰲ
ﻣﻌﲎ ﺍﺳﻢ ﺍﻟﺸﻬﻴﺪ ﻟﻴﺴﺎ ﻓﻴﻪ ،ﻭﺍﻟﻨﺺ ﱂ ﻳﺮﺩ ﺑﺘﺴﻤﻴﺘﻪ ﻭﺇﳕﺎ ﳓﻦ ﻧﻈﻨﻪ ﰲ ﺍﻟﻈﺎﻫﺮ ﺷﻬﻴﺪﺍ ﻟﻌﺪﻡ
ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻓﺴﺎﺩ ﻧﻴﺘﻪ(]ﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ،[٣٤٤ / ٢ :ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ –ﺭﲪﻪ ﺍﷲ: -
)ﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻹﺧﻼﺹ ﰲ ﺍﳉﻬﺎﺩ ﻭﺗﺼﺮﻳﺢ ﺑﺄﻥ ﺍﻟﻘﺘﺎﻝ ﻟﻠﺸﺠﺎﻋﺔ ﻭﺍﳊﻤﻴﺔ
ﻭﺍﻟﺮﻳﺎﺀ ﺧﺎﺭﺝ ﻋﻦ ﺫﻟﻚ(ﺍﻫـ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻛﻞ ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﻌﻠﻴﺎ ﻭﻛﻠﻤﺔ
ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺍﻟﺴﻔﻠﻰ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ(]ﺍﻟﺘﻤﻬﻴﺪ .[٣٤٥/١٨:
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٠ ] ...............................................
ﺑﺎﺏ
ﻤﻴﺔ ﻭﺧﻄﺮ ﺍﻟﻘﺘﻞﹺ ﻏﻀﺒﺎﹰ ﻟﻠﻌﺼﺒﺔ ﰲ ﻏﲑ ﺍﳊﻖ
ﺍﺟﺘﻨﺎﺏ ﺍﻟﺮﺍﻳﺎﺕ ﺍﻟﻌ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ :ﻋﻦ ﺃﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﻗﺎﻝ )) :ﻣﻦ
ﻘﺘﹶﻠﺔﹲ
ﻘﺘﻞﹶ ﹶﻓ
ﺼﺒﺔﹰ ﹶﻓ ﹸ
ﻋ
ﺼﺒﺔ ،ﺃﹶﻭ ﻳﻨﺼﺮ
ﻋ
ﺼﺒﺔ ،ﺃﹶﻭ ﻳﺪﻋﻮ ﺇﹺﻟﹶﻰ
ﻌ
ﻐﻀﺐ ﻟ
ﻤﻴﺔ :ﻳ
ﻋﻗﹶﺎﺗﻞﹶ ﺗﺤﺖ ﺭﺍﻳﺔ
ﻫﻠﻴﺔﹲ(( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﺃﲪﺪ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﻏﲑﻫﻢ.
ﺟﺎ
ﺑﻴﺎﻥ ﻣﻌﺎﱐ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ :
ﺍﻟﺮﺍﻳﺔ :ﺍﻟﻌﻠﹶﻢ ،ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠﹶﻢ ﺍﳌﺮﻓﻮﻉ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﳉﻨﺪ ،ﻭﺇﳕﺎ ﻣﺎ ﻋﻘﹸﺪﺕ ﻟﻪ
ﻋﻤﻴﺔ ،ﻭﺍﻟﻌﻠﹶَﻢ
ﺗﻠﻚ ﺍﻟﺮﺍﻳﺔ ،ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻷﺟﻠﻪ ﺍﻟﻘﻮﻡ ﻭﺗﻨﺎﺻﺮﻭﺍ ﻟﻠﻘﺘﺎﻝ ،ﻭﳍﺬﺍ ﻭﺻﻒ ﺍﻟﺮﺍﻳﺔ ﺑﺄﺎ ِ
ﻻ ﻳﻨﻌﺖ ﺑﺬﻟﻚ ،ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ –ﺭﲪﻪ ﺍﷲ)) : -ﻭﻗﻮﻟﻪ" :ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ" ﻛﻨﺎﻳﺔ ﻋﻦ ﲨﺎﻋﺔ
ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺃﻣﺮ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ ﺃﻧﻪ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ((ﺍﻫـ.
ﻋﻤﻴﺔ :ﻓﻌﻴﻠﺔ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ –ﺭﲪﻪ ﺍﷲ)) : -ﻫﻲ ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮﻫﺎ ﻟﻐﺘﺎﻥ ﻣﺸﻬﻮﺭﺗﺎﻥ ﻭﺍﳌﻴﻢ
ُ
ﻣﻜﺴﻮﺭﺓ ﻣﺸﺪﺩﺓ ﻭﺍﻟﻴﺎﺀ ﻣﺸﺪﺩﺓ ﺃﻳﻀﺎ ،ﻗﺎﻟﻮﺍ :ﻫﻲ ﺍﻷﻣﺮ ﺍﻷﻋﻤﻰ ﻻ ﻳﺴﺘﺒﲔ ﻭﺟﻬﻪ ﻛﺬﺍ ﻗﺎﻟﻪ
ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳉﻤﻬﻮﺭ ،ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﺔ ﻫﺬﺍ ﻛﺘﻘﺎﺗﻞ ﺍﻟﻘﻮﻡ ﻟﻠﻌﺼﺒﻴﺔ((ﺍﻫـ.
ﺍﻟﻌﺼﺒﺔ :ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ )) :ﺍﻟﻌﺼﺒﺔ :ﺑﻨﻮ ﺍﻟﻌﻢ ﻭﻛﻞ ﻣﻦ ﻟﻴﺴﺖ ﻟﻪ ﻓﺮﻳﻀﺔ ﻣﺴﻤﺎﺓ ﰲ ﺍﳌﲑﺍﺙ
ﺇﳕﺎ ﻳﺄﺧﺬ ﻣﺎ ﻳﺒﻘﻰ ﺑﻌﺪ ﺃﺭﺑﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻬﻮ ﻋﺼﺒﺔ((ﺍﻫـ .ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻫﻢ ﺃﻗﺎﺭﺏ ﺍﻟﺮﺟﻞ
ﻭﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻳﻐﻀﺐ ﳍﻢ ﻭﻳﻐﻀﺒﻮﻥ ﻟﻪ ﻭﳛﺘﻤﻲ ﻢ ﻭﻳﻨﺼﺮﻫﻢ ﰲ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺟﺎﺀ ﰲ ﺑﻌﺾ
ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ) :ﻳﻨﺼﺮ ﻋﺼﺒﻴﺔﹰ...ﺇﱁ( ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ –ﺭﲪﻪ ﺍﷲ: -
))ﻭﺍﻟﻌﺼﺒﻴﺔ ﻧﺼﺮﺓ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﻫﻮﺍﻫﻢ ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ((ﺍﻫـ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﻢ ﻻ ﻋﻠﻰ ﻋﻤﻰ ﻭﻫﻮﻯ.
ﺓ ﻭﻋﻠ ﹴ
ﺍﻷﻭﱃ :ﻭﺟﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﻗﺘﺎﻝ ﺍﳌﺮﺀ ﻋﻠﻰ ﺑﺼﲑ
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺘﺎﻝ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﻻ ﻳﻨﺼﺮ ﺇﻻ ﺍﳊﻖ ،ﻭﺑﲔ ﻏﲑﻩ ﳑﺎ ﺗﻨﺼﺮ ﺑﻪ ﺍﻷﻫﻮﺍﺀ.
ﺕ ﻟﻪ ﻻ ﳎﺮﺩ ﺍﳍﻴﺌﺎﺕ ﻭﺍﻷﺷﻜﺎﻝ ﻭﺍﻟﻨﻘﻮﺵ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﺻﻞ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﺮﺍﻳﺔ ﻓﻴﻤﺎ ﻋﻘﺪ
ﻝ ﻻ ﻳﺮﺍﺩ ﺑﻪ ﻧﺼﺮﺓﹸ ﺍﳊﻖ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺣﺮﻣﺔ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻗﺘﺎ ﹴ
ﺩ ﻋﻠﻰ ﺃﺧﻮﺓ ﺍﻹﳝﺎﻥ ﻻ ﻋﻠﻰ ﺍﻟﻌﺼﺒﻴﺎﺕ.
ﺍﳋﺎﻣﺴﺔ :ﺃﻥ ﺍﻟﻮﻻﺀ ﻣﻌﻘﻮ
ﺍﻟﺴﺎﺩﺳﺔ :ﻗﺪ ﻳﺘﻠﺒﺲ ﺍﳌﺆﻣﻦ ﺑﺒﻌﺾ ﺃﻋﻤﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ ﻭﳝﻮﺕ ﻋﻠﻴﻬﺎ ﻭﻻ ﳜﺮﺟﻪ ﺫﻟﻚ ﻋﻦ ﺍﻹﳝﺎﻥ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١١ ] ...............................................
ﺍﻟﺴﺎﺑﻌﺔ :ﻛﻮﻥ ﺍﻟﻘﺘﺎﻝ ﰲ ﺃﺻﻠﻪ ﻣﺸﺮﻭﻋﺎﹰ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺘﻮﻝ ﻓﻴﻪ ﺷﻬﻴﺪﺍﹰ ،ﺇﺫ ﻗﺪ ﻳﻜﻮﻥ
ﺩﺍﻓﻌﻪ ﳎﺮﺩ ﺍﻟﻐﻀﺐ ﻟﻠﻘﻮﻡ ﻭﺍﻟﻌﺼﺒﻴﺔ ﳍﻢ ﻻ ﻧﺼﺮﺓﹶ ﺍﳊﻖ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﻌﺼﺐ ﺍﳌﻄﻠﻖ ﻟﻐﲑ ﺍﳊﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺒﻴﻠﺔﹰ ﺃﻭ ﺷﻌﺒﺎﹰ ﺃﻭ ﺃﻣﲑﺍﹰ ﺃﻭ ﻋﺎﳌﺎﹰ ﺃﻭ
ﲨﺎﻋﺔﹰ ﺃﻭ ﺍﲰﺎﹰ ﺃﻭ ﻣﺬﻫﺒﺎﹰ ﺃﻭ ﺭﺃﻳﺎﹰ ﺃﻭ ﻭﻃﻨﺎﹰ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –ﺭﲪﻪ
ﻫﻢ
ﻏﻴﺮﹺ
ﺪﻗﹶﺎﺋﻪ ﺩﻭﻥﹶ ﹶ
ﺻ
ﻘﺘﻪ ﺃﹶﻭ ﻗﹶﺮﺍﺑﺘﻪ ﺃﹶﻭ ﻟﹶﺄ
ﻫﹺﺒﻪ ﺃﹶﻭ ﻃﹶﺮﹺﻳ ﹶ
ﻣﺬﹾ
ﺪﺗﻪ ﺃﹶﻭ
ﻫﻞﹺ ﺑ ﹾﻠ
ﻌﺼﺐ ﻟﺄﹶ
ﻤﻦ ﺗ
ﺍﷲ)) : -ﹶﻓ
ﻌﺘﺼﻤﲔ ﹺﺑﺤﺒﻠﻪ
ﻣﻫﻢ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ
ﻛﻤﺎ ﹶﺃﻣﺮ
ﻣﻨﻮﻥﹶ ﹶ
ﺆﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﺍﹾﻟﻤ
ﻫﻠﻴﺔ
ﻣﻦ ﺍﹾﻟﺠﺎ
ﻌﺒﺔﹲ
ﺷ
ﻛﹶﺎﻧﺖ ﻓﻴﻪ
ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﱠﻠﻢ((ﺍﻫـ.
ﺭﺳﻮﻟﻪ
ﺔ
ﺳﻨ
ﻭ
ﻛﺘﺎﹺﺑﻪ
ﻭ
ﺍﻟﺘﺎﺳﻌﺔ :ﻋﻈﻴﻢ ﺧﻄﺮ ﺃﻣﺮ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻘﺘﺎﻝ.
ﺍﻟﻌﺎﺷﺮﺓ :ﺿﺮﻭﺭﺓ ﺍﻟﺘﺠﺮﺩ ﻟﻠﺤﻖ ﻭﺍﻟﺘﱰﻩ ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﳌﻀﻼﺕ.
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺍﻟﺘﻤﺴﻚ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻮﺍﺿﺤﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ،ﻭﲡﻨﺐ ﺍﳌﻠﺘﺒﺴﺎﺕ ﻭﺍﳌﺘﺸﺎﺎﺕ
ﻭﺍﻻﺳﺘﱪﺍﺀ ﻟﻠﺪﻳﻦ ﻭﺍﻟﻌﺮﺽ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺯﻣﺔ
ﺭﺝ ﻋﻨﺪ ﻣﺴﻠﻢﹴ ﲢﺖ ) :ﺑﺎﺏ ﻭﺟﻮﺏﹺ ﻣﻠﹶﺎ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ :-ﺃﹸﺩ ﹺ
ﺭﻗﹶﺔ
ﻣﻔﹶﺎ
ﻋﺔ ﻭ
ﻋﻠﹶﻰ ﺍﻟﻄﱠﺎ
ﺮﱘﹺ ﺍﹾﻟﺨﺮﻭﺝﹺ
ﻭﺗﺤ ﹺ
ﻛﻞﱢ ﺣﺎﻝﹴ
ﻭﻓﻲ ﹸ
ﻔﺘﻦﹺ
ﻋﻨﺪ ﻇﹸﻬﻮﺭﹺ ﺍﹾﻟ
ﺴﻠﻤﲔ
ﻤ
ﻋﺔ ﺍﹾﻟ
ﺟﻤﺎ
ﻋﺔ ،(ﻭﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﺒﺎﺏ ﺃﻋﻼﻩ ﻫﻮ ﺟﺰﺀٌ ﻣﻦ ﺣﺪﻳﺚ ﺃﻭﻟﻪ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺠﻤﺎ
ﺍﹾﻟ
ﻫﻠﻴﺔﹰ( ،ﻭﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ :
ﻋﺔﹶ ﹶﻓﻤﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔﹰ ﺟﺎ
ﺠﻤﺎ
ﺭﻕ ﺍﹾﻟ
ﻭﻓﹶﺎ
ﻋﺔ
ﻣﻦ ﺍﻟﻄﱠﺎ
ﺮﺝ
ﻣﻦ ﺧ
) :
ﻋﺔ.(
ﻦ ﺍﻟﻄﱠﺎ
ﻣ
ﻉ ﻳﺪﻩ
ﺰ
ﻣﻦ ﻧ
ﻋﻠﹶﻰ
ﺸﺪﻳﺪ
ﺔ ﻭﺍﻟﺘ
ﻋﺠﻤﺎ
ﺐ ﻓﻰ ﻟﹸﺰﻭﻡﹺ ﺍﹾﻟ
)ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴ ﹺ
ﺑﺎﺏ
ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﻗﺘﺎﻝﹸ ﺍﳌﺴﻠﻢ ﺩﻭﻥ ﻧﻔﺴﻪ ﺃﻭ ﻋﺮﺿﻪ ﺃﻭ ﺣﺮﻣﻪ ﺃﻭ ﻣﺎﻟﻪ
ﻣﻦ ﻗﹸﺘﻞﹶ
ﺳﱠﻠﻢ )) :
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺯﻳﺪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﺳﻌﻴﺪ ﺑﻦﹺ
ﻋﻦ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ :
ﻭﻣﻦ
ﻣﻦ ﹸﻗﺘﻞﹶ ﺩﻭﻥﹶ ﺩﻳﹺﻨﻪ ﻓﹶﻬﻮ ﺷﻬﹺﻴﺪ ،
ﻭﻫﻠﻪ ﻓﹶﻬﻮ ﺷﻬﹺﻴﺪ ،
ﻣﻦ ﹸﻗﺘﻞﹶ ﺩﻭﻥﹶ ﺃﹶ
ﻭﺩﻭﻥﹶ ﻣﺎﻟﻪ ﻓﹶﻬﻮ ﺷﻬﹺﻴﺪ ،
ﺻﺤﻴﺢ،
ﺴﻦ
ﺣ
ﺣﺪﻳﺚﹲ
ﻣﻪ ﻓﹶﻬﻮ ﺷﻬﹺﻴﺪ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :
ﺩ
ﹸﻗﺘﻞﹶ ﺩﻭﻥﹶ
ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺃﻭﻟﻪ ﻣﺮﻭﻱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ.
ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻭﺍﺿﺢ ﻭﺗﻔﺎﺻﻴﻞ ﺃﺣﻜﺎﻣﻪ ﺗﺮﺍﺟﻊ ﻓﻴﻬﺎ ﺍﻟﺸﺮﻭﺡ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٢ ] ...............................................
ﺑﺎﺏ
ﺔ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ ﻭﻫﻲ ﻣﻔﺎﺗﻴﺤﻬﺎ
ﺍﳉﻨ ﹸ
ﺤﻀﺮﺓ
ﻤﻌﺖ ﹶﺃﺑﹺﻲ ﻭﻫﻮ ﹺﺑ
ﺳ
ﻋﻦ ﹶﺃﺑﹺﻴﻪ ﻗﹶﺎﻝﹶ
ﻋﺒﺪ ﺍﻟﱠﻠﻪ ﺑﻦﹺ ﹶﻗﻴﺲﹴ
ﻋﻦ ﹶﺃﺑﹺﻲ ﺑﻜﹾﺮﹺ ﺑﻦﹺ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ :
ﺴﻴﻮﻑ،
ﻇﻠﹶﺎﻝﹺ ﺍﻟ
ﺠﻨﺔ ﺗﺤﺖ
ﺳﻠﱠﻢ)) :ﹺﺇﻥﱠ ﹶﺃﺑﻮﺍﺏ ﺍﹾﻟ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﻌﺪﻭ ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺎﻝﹶ
ﺍﹾﻟ
ﻢ ﻳﻘﹸﻮﻝﹸ
ﺳﻠﱠ
ﻭ
ﻋﹶﻠﻴﻪ
ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ
ﻪ
ﻝ ﺍﻟﱠﻠ
ﺭﺳﻮ ﹶ
ﺖ
ﻤﻌ
ﺳﺖ
ﺔ ﹶﻓﻘﹶﺎﻝﹶ :ﻳﺎ ﹶﺃﺑﺎ ﻣﻮﺳﻰ ﺃﻧ
ﻬ ﻴﹶﺌ
ﻞ ﺭﺙﱡ ﺍﻟﹾ
ﻡ ﺭﺟ ﹲ
ﹶﻓﻘﹶﺎ
ﻔﻪ ﻓﹶﺄﹶﹾﻟﻘﹶﺎﻩ
ﺳﻴ
ﺟﻔﹾﻦ
ﻛﺴﺮ
ﺴﻠﹶﺎﻡ ،ﺛﹸﻢ ﹶ
ﻜﻢ ﺍﻟ
ﻋﹶﻠﻴ ﹸ
ﺟﻊ ﺇﹺﻟﹶﻰ ﹶﺃﺻﺤﺎﹺﺑﻪ ﹶﻓﻘﹶﺎﻝﹶ ﺃﹶﻗﹾﺮﺃﹸ
ﻌﻢ ،ﻗﹶﺎﻝﹶ ﻓﹶﺮ
ﻫﺬﹶﺍ؟ ﻗﹶﺎﻝﹶ :ﻧ
ﺣﺘﻰ ﹸﻗﺘﻞﹶ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﻣﺴﻠﻢ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﺑﻦ
ﺮﺏ ﹺﺑﻪ
ﻌﺪﻭ ﹶﻓﻀ
ﻔﻪ ﺇﹺﻟﹶﻰ ﺍﹾﻟ
ﺴﻴ
ﻣﺸﻰ ﹺﺑ
ﹸﺛﻢ
ﺣﺒﺎﻥ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻧﻪ ﻃﺮﻳﻖ ﺇﱃ ﺍﳉﻨﺔ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ )) :ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻣﻌﻨﺎﻩ
ﺃﻥ ﺍﳉﻬﺎﺩ ﻭﺣﻀﻮﺭ ﻣﻌﺮﻛﺔ ﺍﻟﻘﺘﺎﻝ ﻃﺮﻳﻖ ﺇﱃ ﺍﳉﻨﺔ ﻭﺳﺒﺐ ﻟﺪﺧﻮﳍﺎ((ﺍﻫـ.
ﳎﺎﻫﺪﺍ ﻻ ﻗﺎﻋﺪﺍﹰ ﻣﻊ ﺍﳋﺎﻟﻔﲔ ﺧﺎﺋﺮﺍﹰ.
ﹰ ﺔ
ﺐ ﳘ
ﺍﻟﺜﺎﻧﻴﺔ :ﺣﺾ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣ
ﺍﻟﺜﺎﻟﺜﺔ :ﻛﻠﻤﺎ ﺍﻗﺘﺮﺏ ﺍﺎﻫﺪ ﻣﻦ ﻋﺪﻭﻩ ﻭﻻﺻﻘﻪ ﻋﻨﺪ ﻣﻨﺎﺯﻟﺘﻪ ﻛﺎﻥ ﺃﻗﺮﺏ ﻟﻠﺠﻨﺔ ﻓﻔﻴﻪ ﻓﻀﻴﻠﺔ
ﺍﻻﻧﻐﻤﺎﺱ ﻭﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺬﻟﻚ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﳉﻬﺎﺩ.
ﺍﳋﺎﻣﺴﺔ :ﻧﺸﺮ ﺍﻟﻌﻠﻢ ﺣﱴ ﻋﻨﺪ ﻣﺼﺎﻓﹼﺔ ﺍﻟﻌﺪﻭ ،ﻭﺗﺒﻠﻴﻎ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻨﺎﺳﺐ ﺣﺎﳍﻢ ﻓﻴﻪ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺣﻀﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻘﺘﺎﻝ ﻭﻣﺸﺎﺭﻛﺘﻬﻢ ﻓﻴﻪ ﺑﺄﻧﻔﺴﻬﻢ ﻭﲢﺮﻳﻀﻬﻢ ﻋﻠﻴﻪ ﺑﺄﻟﺴﻨﺘﻬﻢ.
ﺍﻟﺴﺎﺑﻌﺔ :ﻛﻮﻥ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ –ﻭﺍﷲ ﺃﻋﻠﻢ -ﺇﱃ ﺃﻥ ﺍﻟﺸﻬﻴﺪ
ﻳﻨﺎﻝ ﺍﳉﻨﺔ ﲟﺠﺮﺩ ﻣﻘﺘﻠﻪ ،ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﳊﺎﺝ )) :ﻭﻳﻈﻬﺮ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻥ ﻣﻜﺎﻥ ﺍﳌﻌﺮﻛﺔ
ﻭﺟﻼﺩ ﺍﻟﻜﻔﺎﺭ ﻣﻨﻪ ﺗﻨﻘﻞ ﺭﻭﺡ ﺍﻟﺸﻬﻴﺪ ﺣﲔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗﺪﺧﻞ ﺍﳉﻨﺔ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ
ﻭﺻﺤﻴﺢ ﺍﻷﺧﺒﺎﺭ((ﺍﻫـ.
ﺍﻟﺜﺎﻣﻨﺔ :ﻣﺸﺎﺭﻛﺔ ﺃﻫﻞ ﺍﻟﺒﺬﺍﺫﺓ ﻭﺍﻟﺮﺛﺎﺛﺔ ﰲ ﺍﳉﻬﺎﺩ.
ﺍﻟﺘﺎﺳﻌﺔ :ﺣﺮﺹ ﺍﺎﻫﺪ ﻋﻠﻰ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺑﻠﺰﻭﻡ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻪ.
ﺍﻟﻌﺎﺷﺮﺓ :ﺿﺮﻭﺭﺓ ﺻﱪ ﺍﻟﻌﺎﱂ ﻭﻋﺪﻡ ﺗﻀﺠﺮﻩ ﻭﺇﻥ ﺭﻭﺟﻊ ﻟﻼﺳﺘﻴﺜﺎﻕ ﻭﺍﻟﺘﺄﻛﺪ ﻭﺍﻟﺘﻴﻘﱡﻦ ﳑﺎ ﻗﺎﻝ.
ﺔ ﺑﻞ ﺫﻟﻚ ﻣﻦ ﻣﻨﺎﻗﺒﻪ.
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﻻ ﺣﺮﺝ ﰲ ﻋﺰﻡ ﺍﺎﻫﺪ ﺃﻥ ﻳﻘﺎﺗﻞﹶ ﺣﱴ ﻳﻘﺘﻞﹶ ﻃﻠﺒًﺎﹰ ﻟﻠﺠﻨ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٣ ] ...............................................
ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﻮﺯﻱ –ﺭﲪﻪ ﺍﷲ)) : -ﻭﺇﳕﺎ ﻛﺴﺮ ﺍﻟﻐﻤﺪ ﻋﻠﻰ ﻋﺰﻡ ﺃﻻ ﻳﻐﻤﺪ
ﺍﻟﺴﻴﻒ ،ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺻﺎﺣﺐ ﳘﺔ ﻋﺎﻟﻴﺔ ﻓﻠﻤﺎ ﺻﺤﺖ ﻋﻨﺪﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺟﺪ ﳓﻮﻫﺎ((ﺍﻫـ.
ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ :ﺟﻮﺍﺯ ﺗﻮﺩﻳﻊ ﺍﻟﺮﺟﻞ ﺃﺻﺤﺎﺑﻪ ﻗﺒﻞ ﺍﻧﻐﻤﺎﺳﻪ ﰲ ﺍﻟﻌﺪﻭ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺭﺝ ﲢﺖ ) :ﺑﺎﺏ ﺛﺒﻮﺕ
ﺩﹺﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ : -ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﹸ
ﺴﻴﻮﻑ
ﻇﱠﻠﺔ ﺍﻟ
ﺠﻨﺎﻥ ﺑﹺﺎﻟﱠﺜﺒﺎﺕ ﺗﺤﺖ ﹶﺃ
ﺣﺒﺎﻥ ﲢﺖ) :ﺫﻛﹾﺮ ﺭﺟﺎﺀِ ﻧﻮﺍﻝﹺ ﺍﹾﻟ ﹺ
ﺍﳉﻨﺔ ﻟﻠﺸﻬﻴﺪ( ،ﻭﻋﻨﺪ ﺍﺑﻦ
ﺴﻨﻴﻴﻦﹺ(،
ﺤ
ﺣﺪﻯ ﺍﹾﻟ
ﻘﺘﻞﹺ ﺭﺟﺎﺀَ ﺇﹺ
ﺮﻉ ﺑﹺﺎﻟﺘﻌﺮﺽﹺ ﻟ ﹾﻠ ﹶ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ،(ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﻣﻦ ﺗﺒ
ﻓﻲ
ﻣﻔﹶﺎﺗﻴﺢ
ﺴﻴﻮﻑ
ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﲢﺖ )ﻣﺎ ﺫﹸﻛﺮ ﰲ ﻓﻀﻞﹺ ﺍﳉﻬﺎﺩ ﻭﺍﳊﺚﱢ ﻋﻠﻴﻪ( ﺑﻠﻔﻆ ) :ﹺﺇﻥﱠ ﺍﻟ
ﺠﻨﺔ (ﺑﺪﻝ ﺇﻥ ﺍﳉﻨﺔ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ.
ﺍﹾﻟ
ﺮﻧﺎ ﻧﹺﺒﻴﻨﺎ
ﺧﺒ
ﻌﺒﺔﹶ :ﺃﹶ
ﺷﻤﻐﲑﺓﹸ ﺑﻦ
ﻭﻗﹶﺎﻝﹶ ﺍﹾﻟ
ﺴﻴﻮﻑ ،
ﺭ ﹶﻗﺔ ﺍﻟ
ﺠﻨﺔﹸ ﺗﺤﺖ ﺑﺎ ﹺ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ) :ﺑﺎﺏ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﻋﻤﺮ ﻟﻠﻨﹺﺒﻲ
ﻭﻗﹶﺎﻝﹶ
ﺠﻨﺔ ،
ﻣﻦ ﹸﻗﺘﻞﹶ ﻣﻨﺎ ﺻﺎﺭ ﺇﹺﻟﹶﻰ ﺍﹾﻟ
ﺭﺑﻨﺎ :
ﺭﺳﺎﹶﻟﺔ
ﻋﻦ ﹺ
ﺳﱠﻠﻢ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻫﻢ ﻓﻲ ﺍﻟﻨﺎﺭﹺ؟ ﻗﹶﺎﻝﹶ :ﺑﻠﹶﻰ( ،ﻓﻘﺪ ﺃﳌﺢ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻥ
ﻭ ﹶﻗﺘﻠﹶﺎ
ﺠﻨﺔ
ﺳﱠﻠﻢ ﺃﹶﹶﻟﻴﺲ ﻗﹶﺘﻠﹶﺎﻧﺎ ﻓﻲ ﺍﹾﻟ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﲨﻊ ﺍﻟﺒﺨﺎﺭﻱ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﺒﻮﻳﺐ ﻭﻗﻮﻝ ﺍﳌﻐﲑﺓ ﻭﻋﻤﺮ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﺇﱃ ﺃﻥ ﺣﺪﻳﺚ ﺍﳉﻨﺔ
ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ ﻳﺪﻝ ﻋﻠﻰ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ) :ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﻴﺲ ﺍﳉﺎﻣﻊ ﺍﳌﻮﺟﺰ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﺒﻼﻏﺔ
ﻣﻊ ﺍﻟﻮﺟﺎﺯﺓ ﻭﻋﺬﻭﺑﺔ ﺍﻟﻠﻔﻆ ،ﻓﺈﻧﻪ ﺃﻓﺎﺩ ﺍﳊﺾ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ،ﻭﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﺜﻮﺍﺏ ﻋﻠﻴﻪ ،ﻭﺍﳊﺾ
ﻋﻠﻰ ﻣﻘﺎﺭﺑﺔ ﺍﻟﻌﺪﻭ ،ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺴﻴﻮﻑ ،ﻭﺍﻻﺟﺘﻤﺎﻉ ﺣﲔ ﺍﻟﺰﺣﻒ ﺣﱴ ﺗﺼﲑ ﺍﻟﺴﻴﻮﻑ ﺗﻈﻞ
ﺍﳌﺘﻘﺎﺗﻠﲔ(]ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .[٣٣ / ٦:
ﺭﺍﺑﻌﺎﹰ :ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻓﺈﻥ ﰲ ﻛﺴﺮ ﻫﺬﺍ ﺍﺎﻫﺪ ﺟﻔﻦ ﺳﻴﻔﻪ ﻭﺇﻟﻘﺎﺋﻪ ﻟﻪ ﺇﺗﻼﻓﺎﹰ ﻟﻠﻤﺎﻝ ﻭﺗﻀﻴﻴﻌﺎﹰ
ﻟﻪ ،ﻭﺫﻟﻚ ﻣﻨﻬﻲ ﻋﻨﻪ ﻻ ﺳﻴﻤﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺑﺄﻥ ﻳﺴﻠﻤﻪ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ ،ﻭﻟﻜﻦ –ﻭﺍﷲ
ﺃﻋﻠﻢ -ﻓﺈﻥ ﻣﻔﺴﺪﺓﹶ ﺍﻹﺗﻼﻑ ﻣﻐﻤﻮﺭﺓﹲ ﲜﺎﻧﺐ ﻣﺼﻠﺤﺔ ﻣﺎ ﻳﺘﺤﺼﻞ ﻣﻦ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ
ﻣﻀﺎﺀ ﺍﻟﻌﺰﳝﺔ ﻭﺭﺑﺎﻃﺔ ﺍﳉﺄﺵ ﻭﻗﻮﺓ ﺍﻟﻴﻘﲔ ﻭﺻﺮﺍﻣﺔ ﺍﻹﻗﺪﺍﻡ ﻭﻛﻤﺎﻝ ﺍﻟﺘﺼﺪﻳﻖ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻼ
ﺍﻟﻘﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ") : -ﻓﺄﻟﻘﺎﻩ" ؛ ﺃﻱ :ﺍﻟﻐﻼﻑ ﺇﺷﻌﺎﺭﺍﹰ ﺑﺄﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ
ﻣﺎ ﻳﺘﺒﻌﻪ ﻣﻦ ﺗﻘﻮﻳﺔ ﻗﻠﻮﺏ ﺇﺧﻮﺍﻧﻪ ﻭﺗﺸﺠﻴﻌﻬﻢ ﻭﻮﻳﻦ ﺃﻣﺮ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻌﻘﱮ(ﺍﻫـ ،ﻫﺬﺍ ﻣﻊ
ﺍﻟﻘﺘﻞ ﰲ ﺃﻋﻴﻨﻬﻢ ،ﻭﻣﻦ ﻫﻨﺎ ﺑﻘﻲ ﺫﻛﺮ ﻓﻌﻠﻪ ﻣﺼﺎﺣﺒﺎﹰ ﻟﺮﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺇﺫﺍ ﺟﺎﺯ ﻟﻠﻤﺮﺀ
ﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺻﻔﻮﻑ ﺍﻟﻌﺪﻭ ﻣﻊ ﻏﻠﺒﺔ ﻇﻨﻪ ﺃﻢ ﻳﻘﺘﻠﻮﻧﻪ ﻷﺟﻞ ﺑﻌﺾ ﺍﳌﺼﺎﱀ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٤ ] ...............................................
ﻛﺘﺠﺮﺋﺔ ﺍﳉﻴﺶ ﻭﺇﺭﻫﺎﺏ ﺃﻋﺪﺍﺋﻬﻢ –ﻭﺍﳉﻮﺩ ﺑﺎﻟﻨﻔﺲ ﺃﻗﺼﻰ ﻏﺎﻳﺔ ﺍﳉﻮﺩ -ﻓﻤﺎ ﺟﻔﻦ ﻳﻜﺴﺮﻩ
ﺻﺎﺣﺒﻪ ﲜﺎﻧﺐ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﳌﺼﺎﱀ؟! ،ﻭﻛﻢ ﰲ ﺍﳉﻬﺎﺩ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲡﻮﺯ ﻓﻴﻪ ﻭﻻ ﲡﻮﺯ ﰲ
ﻏﲑﻩ ،ﺑﻞ ﻣﻨﻬﺎ ﻣﺎ ﻳﻨﻘﻠﺐ ﻓﻌﻼﹰ ﳛﺒﻪ ﺍﷲ ﻭﳛﻤﺪ ﻋﻠﻴﻪ ﻓﺎﻋﻠﻪ ﻛﺎﻻﺧﺘﻴﺎﻝ ،ﻫﺬﺍ ﻣﺎ ﻇﻬﺮ ﱄ ﰲ
ﺍﳌﺴﺄﻟﺔ ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ.
ﻋﻨﺪ
ﻛﺴﺮ ﺍﻟﺴﻼﺡﹺ
ﻣﻦ ﹶﻟﻢ ﻳﺮ ﹶ
ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ -ﻋﻠﻰ ﺣﺪﻳﺚ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ
ﺍﹾﻟﻤﻮﺕ ،(ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺠﺮﹴ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻟﻌﻞ ﺍﳌﺼﻨﻒ ﳌﺢ ﺑﺬﻟﻚ ﺇﱃ ﻣﻦ ﻧﻘﻞ ﻋﻨﻪ ﺃﻧﻪ
ﻛﺴﺮ ﺭﳏﻪ ﻋﻨﺪ ﺍﻻﺻﻄﺪﺍﻡ ﺣﱴ ﻻ ﻳﻐﻨﻤﻪ ﺍﻟﻌﺪﻭ ﺃﻥ ﻟﻮ ﻗﺘﻞ ،ﻭﻛﺴﺮ ﺟﻔﻦ ﺳﻴﻔﻪ ﻭﺿﺮﺏ ﺑﺴﻴﻔﻪ
ﺣﱴ ﻗﺘﻞ ،ﻛﻤﺎ ﺟﺎﺀ ﳓﻮ ﺫﻟﻚ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﰲ ﻏﺰﻭﺓ ﻣﺆﺗﺔ ،ﻓﺄﺷﺎﺭ ﺇﱃ ﺃﻥ ﻫﺬﺍ
ﺷﻲﺀ ﻓﻌﻠﻪ ﺟﻌﻔﺮ ﻭﻏﲑﻩ ﻋﻦ ﺍﺟﺘﻬﺎﺩ ،ﻭﺍﻷﺻﻞ ﻋﺪﻡ ﺟﻮﺍﺯ ﺇﺗﻼﻑ ﺍﳌﺎﻝ ﻷﻧﻪ ﻳﻔﻌﻞ ﺷﻴﺌﺎﹰ ﳏﻘﻘﺎﹰ ﰲ
ﺃﻣﺮ ﻏﲑ ﳏﻘﻖ(] ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ .[٩٧ / ٦ :
ﺑﺎﺏ
ﻋﻈﻢ ﻓﻀﻞﹺ ﺍﻟﺜﺒﺎﺕ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ﻭﻋﻠﻮ ﻣﻘﺎﻡ ﺍﳌﻘﺘﻮﻟﲔ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ
ﻋ ﻨﻪ ﹶﺃﻥﱠ ﺭﺟﻼ ﺟﺎﺀَ ﺇﹺﻟﹶﻰ ﺍﻟﻨﹺﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﺿﻲ ﺍﻟﱠﻠﻪ
ﺭ
ﻫﻤﺎﺭﹴ
ﻌﻴﻢﹺ ﺑﻦﹺ
ﻋﻦ ﻧ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ :
ﻔﺘﻮﻥﹶ
ﻮﻡ ﻓﻲ ﺍﻟﺼﻒ ﹶﻓﻼﹶ ﻳ ﹾﻠ
ﻀﻞﹸ ؟ ﻗﹶﺎﻝﹶ )) :ﺍﱠﻟﺬﻳﻦ ﻳ ﹾﻠﻘﹸﻮﻥﹶ ﺍﹾﻟﻘﹶ
ﻬﺪﺍﺀِ ﹶﺃ ﹾﻓ
ﻭﺳﻠﻢ ،ﹶﻓﻘﹶﺎﻝﹶ :ﹶﺃﻱ ﺍﻟﺸ
ﺭﺑﻚ ،ﻭﺇﹺﺫﹶﺍ
ﻬﻢ
ﺤﻚ ﺇﹺﹶﻟﻴ ﹺ
ﻀ
ﺠﻨﺔ ،ﻳ
ﻣﻦ ﺍﹾﻟ
ﻘﺘﻠﹸﻮﺍ ،ﺃﹸﻭﹶﻟﺌﻚ ﻳﺘﹶﻠﺒﻄﹸﻮﻥﹶ ﻓﻲ ﺍﹾﻟﻐﺮﻑ ﺍﹾﻟﻌﻼ
ﺣﺘﻰ ﻳ ﹶ
ﻬﻢ
ﻭﺟﻮﻫ
ﻋﹶﻠ ﻴﻪ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﻳﻌﻠﻰ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ
ﺣﺴﺎﺏ
ﻃﻦﹴ ﹶﻓﻼﹶ
ﻮ
ﻋﺒﺪ ﻓﻲ ﻣ
ﺭﺑﻚ ﺇﹺﻟﹶﻰ
ﺤﻚ
ﺿ
ﺍﻷﻭﺳﻂ ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ،ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ،ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﻳﺘﻠﺒﻄﻮﻥ :ﻳﺘﻤﺮﻏﻮﻥ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻀﺤﻚ ﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺗﻔﺎﺿﻞ ﺍﻟﺸﻬﺪﺍﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺃﻢ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻭﺍﺣﺪﺓ.
ﻭ ﻭﻣﻘﺎﺭﺑﺘﻬﻢ ﻋﻨﺪ ﺍﻟﱰﺍﻝ ﻓﻔﻴﻪ ﻓﻀﻴﻠﺔ ﺍﻻﻧﻐﻤﺎﺱ ﺃﻳﻀﺎﹰ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻓﻀﻞ ﺍﻟﺜﺒﺎﺕ ﰲ ﳓﺮ ﺍﻟﻌﺪ
ﺍﻟﺮﺍﺑﻌﺔ :ﺗﻀﺎﻋﻒ ﺍﻟﺜﻮﺍﺏ ﺑﺼﺤﺔ ﺍﻟﻘﺼﺪ ﻭﺻﺪﻕﹺ ﻋﺰﳝﺔ ﺍﻟﻘﻠﺐ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٥ ] ...............................................
ﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦﹺ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ-
ﻣ
ﻋﺒﺪ ﺍﷲ ﺑﻦﹺ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ :ﻋﻦﹺ
ﻌﻠﻢ ﻣﺎ
ﺻﺤﺎﺑﻪ -ﹶﻓ
ﻌﻨﹺﻲ ﹶﺃ
ﺰﻡ- ﻳ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻓﹶﺎﻧﻬ
ﺟﻞﹴ ﻏﹶﺰﺍ ﻓﻲ
ﻣﻦ ﺭ
ﺟﻞﱠ
ﺭﺑﻨﺎ ﻋﺰ ﻭ
ﻋﺠﹺﺐ
ﻗﹶﺎﻝﹶ )) :
ﻏﺒﺔﹰ ﻓﻴﻤﺎ
ﺟﻊ ﺭ ﹾ
ﻋﺒﺪﻱ ﺭ
ﻜﺘﻪ ﺍﻧﻈﹸﺮﻭﺍ ﺇﹺﻟﹶﻰ
ﻤﻠﹶﺎﺋ ﹶ
ﻣﻪ ،ﹶﻓﻴﻘﹸﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻟ
ﺩﺣﺘﻰ ﺃﹸﻫﺮﹺﻳﻖ
ﺟﻊ
ﻋﹶﻠ ﻴﻪ ﻓﹶﺮ
ﻣﻪ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ –ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،-ﻭﺍﺑﻦ
ﺩﺣﺘﻰ ﺃﹸﻫﺮﹺﻳﻖ
ﻋﻨﺪﻱ
ﻣﻤﺎ
ﻘﺔﹰ
ﻔﹶﺷﹶ
ﻭ
ﻋﻨﺪﻱ
ﺣﺒﺎﻥ ،ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﻏﲑﻫﻢ ﻭﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ
ﺍﻷﻟﺒﺎﱐ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﻌﺠﺐ ﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ.
ﺍﻷﻭﱃ :ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟ
ﺮ ﺍﷲ ﻟﻌﺒﺪﻩ ﻭﺛﻨﺎﺅﻩ ﻋﻠﻴﻪ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺫﻛ
ﺍﻟﺜﺎﻟﺜﺔ :ﻓﻀﻴﻠﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﰲ ﺍﻷﻋﻤﺎﻝ.
ﻼ ﲟﻘﺘﻀﺎﻩ ،ﻟﻘﻮﻟﻪ " :ﻓﻌﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ...ﺇﱁ"
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺭﺙ ﻋﻤ ﹰ
ﺍﳋﺎﻣﺴﺔ :ﰲ ﺛﺒﺎﺕ ﺍﻟﻐﺎﺯﻱ ﻣﻊ ﺍﺰﺍﻡ ﺻﺤﺒﻪ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻓﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻻ ﺗﻜﻠﻒ
ﺇﻻ ﻧﻔﺴﻚ﴾.
ﺍﳋﺎﻣﺴﺔ :ﻓﻀﻞ ﺛﺒﺎﺕ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ ﺃﻣﺎﻡ ﺍﳉﻤﻊ ﺍﻟﻐﻔﲑ ﺇﻋﺬﺍﺭﺍﹰ ﻟﻨﻔﺴﻪ ،ﻓﻔﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ
ﺍﻻﻧﻐﻤﺎﺱ ﺑﻞ ﻓﻀﻴﻠﺘﻪ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺣﺮﺹ ﺍﳌﺮﺀ ﻋﻠﻰ ﺇﺭﺍﻗﺔ ﺩﻣﻪ ﰲ ﺍﳉﻬﺎﺩ ﻭﺗﻘﺤﻤﻪ ﳌﻈﺎﻥﱢ ﺫﻟﻚ ﺭﻏﺒﺔﹰ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ
ﻭﺷﻔﻘﺔ ﳑﺎ ﻋﻨﺪﻩ ﻟﻴﺲ ﻣﻦ ﺇﻟﻘﺎﺀ ﺍﻷﻳﺪﻱ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﺑﻞ ﺻﺎﺣﺒﻪ ﳑﺪﻭﺡ ﺃﻋﻈﻢ ﺍﳌﺪﺡ.
ﺍﻟﺴﺎﺑﻌﺔ :ﻗﻮﺓ ﺍﻟﻴﻘﲔ ﺑﺎﻵﺧﺮﺓ ﺗﻮﺭﺙ ﻗﻮﺓﹶ ﺍﻟﻌﻤﻞﹺ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺸﺎﻗﱢﻪ ،ﻭﺍﻟﻌﻜﺲ
ﺑﺎﻟﻌﻜﺲ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺣﺮﻣﺔ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ،ﻭﺃﻥ ﺻﺎﺣﺒﻪ ﻣﻌﺮﺽ ﻟﻠﻌﻘﻮﺑﺔ ﻟﻘﻮﻟﻪ " :ﻓﻌﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ
ﺍﻟﻔﺮﺍﺭ" ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ.
ﺍﻟﺘﺎﺳﻌﺔ :ﻓﻀﻞ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳊﻖ ﻋﻨﺪ ﺗﻔﺮﻳﻂ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻭﺗﻀﻴﻴﻌﻬﻢ ﻟﻪ.
ﻮﻍﹸ ﻣﺸﺎﺭﻛﺘﻬﻢ ﻓﻴﻬﺎ ،ﺑﻞ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ
ﺍﻟﻌﺎﺷﺮﺓ :ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻻ ﻳﺴ
ﻣﺨﺎﻟﻔﻬﻢ ﺍﳌﺘﻤﻴﺰ ﻋﻨﻬﻢ.
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺍﻧﺘﻔﺎﻉ ﺍﳌﺮﺀ ﺑﻌﻤﻠﻪ ﲝﺴﺐ ﻧﻴﺘﻪ ﻭﻗﺼﺪﻩ.
ﺔ ﳌﻦ ﺍﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ :ﺛﺒﻮﺕ ﺍﳉﻨ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٦ ] ...............................................
ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ :ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻤﻮﺩ ﻟﻠﻌﺪﻭ ﺍﺳﺘﻘﺘﺎﻻﹰ ﻭﻃﻠﺒﹰﺎ ﻟﻠﺸﻬﺎﺩﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ.
ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ :ﻗﺪ ﻳﻜﻮﻥ ﺍﳊﻖ ﰲ ﻏﲑ ﺟﺎﻧﺐ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ ﻓﻴﺼﻴﺒﻪ ﺍﳌﺮﺀ ﺍﻟﻮﺍﺣﺪ ﻭﳜﻄﺌﻪ ﺍﳉﻢ
ﺍﻟﻐﻔﲑ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺟﻞﹺ ﻳﺸﺮﹺﻱ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ :-ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﲢﺖ ) :ﺑﺎﺏ ﻓﻲ ﺍﻟﺮ
ﺟﻞﱠ( ﻭﻛﺬﺍ ﲢﺖ ) :ﺑﺎﺏ ﻣﺎ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ﰲ
ﺴﻪ ،(ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﹶﻓ
ﻔ
ﻧ ﹾ
ﻜﺔ ،("ﻭﻋﻨﺪ
ﻬﹸﻠ ﹶ
ﻜﻢ ﺇﹺﻟﹶﻰ ﺍﻟﺘ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻭﻻﹶ ﺗ ﹾﻠﻘﹸﻮﺍ ﺑﹺﹶﺄﻳﺪﻳ ﹸ
ﺟﻞﱠ" :ﻭﹶﺃﻧﻔﻘﹸﻮﺍ ﰲ
ﻮﻝﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﺟﺎﺀَ ﰲ ﻗﹶ
ﻬﺠﺪ ﻓﻲ ﺳﻮﺍﺩ
ﺟﺘﻬﺎﺩ ﻓﻲ ﻟﹸﺰﻭﻡﹺ ﺍﻟﺘ
ﺮﺀِ ﺍﻟﺎ
ﺴﺘﺤﺐ ﻟ ﹾﻠﻤ
ﻋﻤﺎ ﻳ
ﺧﺒﺎﺭﹺ
ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾﺮ ﺍﻟﹾﺈﹺ
ﻌ ﹾﻠﻴﺎ( ،ﻭﺣﺪﻳﺜﻪ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺛﺎﺭ ﻟﺼﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ
ﻤﺔ ﺍﻟﱠﻠﻪ ﺍﹾﻟ
ﻛﻠ
ﻣﺔ ﹶ
ﻋﻨﺪ ﹺﺇﻗﹶﺎ
ﺍﻟﱠﻠﻴﻞﹺ ،ﻭﺍﻟﱠﺜﺒﺎﺕ
ﻣﻦ ﺑﲔ ﺃﻫﻠﻪ ﻭﺣﺒﻪ.
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ –ﺭﲪﻪ ﺍﷲ) :-ﻓﻴﻪ ﺃﻥ ﻧﻴﺔ ﺍﳌﻘﺎﺗﻞ ﰲ ﺍﳉﻬﺎﺩ ﻃﻤﻌﺎﹰ ﰲ ﺍﻟﺜﻮﺍﺏ ﻭﺧﻮﻑ
ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺭ ﻣﻌﺘﱪﺓ ﻟﺘﻌﻠﻴﻠﻪ ﺍﻟﺮﺟﻮﻉ ﺑﺎﻟﺮﻏﺒﺔ ﻓﻴﻪ(ﺍﻫـ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻳﻀﺤﻚ ﻣﻦ ﺭﺟﻞ ﻫﺮﺏ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﺍﻟﻌﺪﻭ ﻓﺄﻗﺒﻞ ﺇﻟﻴﻪ
ﻭﺑﺎﻉ ﻧﻔﺴﻪ ﷲ ﻭﻟﻘﺎﻫﻢ ﳓﺮﻩ ﺣﱴ ﻗﺘﻞ ﰲ ﳏﺒﺘﻪ ﻭﺭﺿﺎﻩ(ﺍﻫـ ﻗﻠﺖ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ
ﻋﺠﺐ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ،ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ :ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ
ﻣﻦ ﻗﻮﻟﻪ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻴﻪ ﺭﺟﻼﻥ ﻳﻀﺤﻚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻟﻴﻬﻤﺎ ﻓﺬﻛﺮﳘﺎ.
ﻭﺭﻭﻯ ﺍﳊﺎﻛﻢ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ) :ﺛﻼﺛﺔ ﳛﺒﻬﻢ ﺍﷲ ﻭﻳﻀﺤﻚ ﺇﻟﻴﻬﻢ ﻭﻳﺴﺘﺒﺸﺮ ﻢ :ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﻧﻜﺸﻔﺖ ﻓﺌﺔ ﻗﺎﺗﻞ ﻭﺭﺍﺀﻫﺎ
ﺑﻨﻔﺴﻪ ﷲ ﻋﺰ ﻭﺟﻞ ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺘﻞ ﻭﺇﻣﺎ ﺃﻥ ﻳﻨﺼﺮﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻳﻜﻔﻴﻪ ،ﻓﻴﻘﻮﻝ ﺍﻧﻈﺮﻭﺍ ﺇﱃ
ﻋﺒﺪﻱ ﻫﺬﺍ ﻛﻴﻒ ﺻﱪ ﱄ ﺑﻨﻔﺴﻪ...ﺍﳊﺪﻳﺚ( ،ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺭﺟﺎﻟﻪ
ﺛﻘﺎﺕ .ﻭﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﺠﺒﻪ ﻣﻨﻪ ،ﻭﺃﻛﺮﻡ ﺎ ﻣﻦ ﻓﻀﻴﻠﺔ.
ﻋ
ﻓﻴﻜﻮﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻗﺪ ﺍﺟﺘﻤﻊ ﻟﻪ ﺿﺤﻚ ﺍﷲ ﻟﻪ ﻭ
ﺭﺍﺑﻌﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ –ﺭﲪﻪ ﺍﷲ) : -ﻭﺃﻣﺎ ﻣﺴﺄﻟﺔ ﲪﻞ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﺪﻭ
ﻓﺼﺮﺡ ﺍﳉﻤﻬﻮﺭ ﺑﺄﻧﻪ ﺇﻥ ﻛﺎﻥ ﻟﻔﺮﻁ ﺷﺠﺎﻋﺘﻪ ،ﻭﻇﻨﻪ ﺃﻧﻪ ﻳﺮﻫﺐ ﺍﻟﻌﺪﻭ ﺑﺬﻟﻚ ،ﺃﻭ ﳚﺮﺉ
ﺍﳌﺴﻠﻤﲔ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺼﺤﻴﺤﺔ -ﻓﻬﻮ ﺣﺴﻦ ،ﻭﻣﱴ ﻛﺎﻥ ﳎﺮﺩ ﻮﺭ
ﻓﻤﻤﻨﻮﻉ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻦ ﰲ ﺍﳌﺴﻠﻤﲔ ﻭﺍﷲ ﺃﻋﻠﻢ(ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٧ ] ...............................................
ﻭﻛﺄﻢ ﺍﺷﺘﺮﻃﻮﺍ ﺍﻟﺸﺠﺎﻋﺔ ﻟﺌﻼ ﳛﺼﻞ ﻣﻨﻪ ﺗﺮﺩﺩ ﻭﺍﻧﺘﻜﺎﺱ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻃﻦ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ
ﺕ ﳚﺮﺉ ﺑﻪ ﻣﻦ ﻭﺭﺍﺀَﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﺛﺒﺎ
ﺑﺎﺏ
ﺃﻓﻀﻞ ﺍﻟﻘﺘﻞ ﻭﺃﺷﺮﻓﻪ
ﺳﺌﻞﹶ :ﺃﹶﻱ
ﻭﺳﱠﻠﻢ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻤﻲ ﹶﺃﻥﱠ ﺍﻟﻨﹺﺒﻲ
ﻌﺨﹾﺜ
ﺸﻲ ﺍﹾﻟ
ﺣﺒ
ﻋﺒﺪ ﺍﻟﱠﻠﻪ ﺑﻦﹺ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ :ﻋﻦ
ﻋﻘﺮ ﺟﻮﺍﺩﻩ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﻨﺴﺎﺋﻲ،
ﻣﻪ ﻭ
ﺩﻣﻦ ﺃﹸﻫﺮﹺﻳﻖ
ﻘﺘﻞﹺ ﹶﺃﺷﺮﻑ؟ ﻗﹶﺎﻝﹶ )) :
ﺍﹾﻟ ﹶ
ﻭﺍﻟﺪﺍﺭﻣﻲ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ،ﻭﺭﻭﺍﻩ ﺑﻌﻀﻬﻢ ﺑﻠﻔﻆ :ﺃﻱ ﺍﳉﻬﺎﺩ ﺃﻓﻀﻞ؟
ﻓﺄﺟﺎﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) :ﺃﻥ ﻳﻌﻘﺮ ﺟﻮﺍﺩﻙ ﻭﻳﻬﺮﺍﻕ ﺩﻣﻚ(.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﻖ ﺩﻣﻪ ﺃﻱ ﺃﹸﺳﹺﻴﻞﹶ.
ﺃﻫﺮﻳﻖ ﺩﻣﻪ :ﺃﺭﻳ
ﻋﻘﺮ :ﺍﻟﻌﻘﺮ ﺿﺮﺏ ﺍﻟﻘﻮﺍﺋﻢ ﺑﺎﻟﺴﻴﻒ ،ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻗﹸﺘﻞ ﺟﻮﺍﺩﻩ.
ﺍﳉﻮﺍﺩ :ﻫﻮ ﺍﳉﻴﺪ ﻣﻦ ﺍﳋﻴﻞ ﺫﻛﺮﺍﹰ ﻛﺎﻥ ﺃﻡ ﺃﻧﺜﻰ.
ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺷﺮﻑ ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺗﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻓﻴﻪ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺸﻘﺔ ﺃﻭ ﺍﳌﺼﺎﺏ ،ﻭﻫﺬﺍ ﻣﻨﻪ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﻣﺮﺍﺗﺒﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ.
ﺍﻟﺮﺍﺑﻌﺔ :ﻓﻀﻞ ﺍﻟﺜﺒﺎﺕ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ : -ﺳﺎﻗﻪ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﻓﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ﰲ
ﺳﺒﻴﻞﹺ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ( ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﲢﺖ ) :ﺑﺎﺏ ﺍﻟﻘﺘﺎﻝﹺ ﰲ ﺳﺒﻴﻞﹺ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ( ،ﻭﺫﻛﺮ
ﺮﺀُ ﻓﻴﻪ ﺍﻟﺸﻬﺎﺩﺓﹶ( ﻭﳓﻮﻩ
ﺯﻕ ﺍﹾﻟﻤ
ﺭﹺﻀﻞﹶ ﺍﻟﹾﺠﹺﻬﺎﺩ ﻣﺎ
ﺍﺑﻦ ﺣﺒﺎﻥ ﻧﻈﲑﻩ ﲢﺖ ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﹶﺃ ﹾﻓ
ﻋﺒﺎﺩﻩ
ﺆﺗﻲ
ﻣﻪ ﻣﺎ ﻳ
ﺩﻋﻘﺮ ﺟﻮﺍﺩﻩ ﻭﺃﹸﻫﺮﹺﻳﻖ
ﻋﻠﹶﺎ ﻳﻌﻄﻲ ﻣﻦ
ﺟﻞﱠ ﻭ
ﲢﺖ ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﻟﱠﻠﻪ
ﺍﻟﺼﺎﻟﺤﲔ.(
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﻗﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ) : -ﰲ ﺍﻟﻜﻼﻡ ﻛﻨﺎﻳﺘﺎﻥ :ﻋﻦ ﻗﺘﻠﻪ ﻭﻗﺘﻞ ﻣﺮﻛﻮﺑﻪ ،ﺣﻴﺚ
ﺍﺟﺘﻤﻊ ﻟﻪ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﳉﻬﺎﺩ ﺭﺍﻛﺒﺎﹰ ﻭﻣﺎﺷﻴﺎﹰ ﻭﻣﺎﻻﹰ ﻭﻧﻔﺴﺎﹰ(ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٨ ] ...............................................
ﻄﻴﹺﱯ -ﺭﲪﻪ ﺍﷲ) : -ﻗﻮﻟﻪ ﻓﺄﻱ ﺍﻟﻘﺘﻞ ﺃﺷﺮﻑ؟ ﺇﳕﺎ ﻛﺎﻥ ﻻﻫﺘﻤﺎﻡ ﻫﺬﻩ ﺍﳋﺼﻠﺔ؛
ﺛﺎﻟﺜﺎﹰ :ﻭﻗﺎﻝ ﺍﻟ ﱢ
ﻷﻥ ﻣﻌﲎ ﺍﻟﺸﺮﻑ ﻫﻮ ﺍﻟﻘﺪﺭ ،ﻭﺍﻟﻘﻴﻤﺔ ،ﻭﺍﻟﺮﻓﻌﺔ ،ﻭﺫﻟﻚ ﺃﻥ ﻣﱰﻟﺔ ﺩﺭﺟﺔ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺬﻱ ﻧﺎﻝ ﻣﻦ
ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻗﺼﺎﻫﺎ ﻭﻏﺎﻳﺘﻬﺎ ﻫﻮ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻭﻫﺬﺍ ﺍﻟﺸﻬﻴﺪ ﻫﻮ ﺍﻟﺬﻱ ﺑﺬﻝ ﻧﻔﺴﻪ
ﻭﻣﺎﻟﻪ ﻭﺟﻮﺍﺩﻩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻗﹶﻄﹾﻊ ﻋﻘﺐﹺ ﺍﳉﻮﺍﺩ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻏﺎﻳﺔ ﺷﺠﺎﻋﺘﻪ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﳑﺎ ﻻ
ﻳﻄﺎﻕ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ ﺇﻻ ﺑﻌﻘﺮ ﺟﻮﺍﺩﻩ(ﺍﻫـ.
ﺑﺎﺏ
ﺇﻛﺮﺍﻡ ﺍﷲ ﻟﻠﺸﻬﻴﺪ ﺑﺈﺫﻫﺎﺏ ﺃﱂ ﺍﻟﻘﺘﻞ ﻋﻨﻪ
ﻢ ﻗﹶﺎﻝﹶ)) :ﻣﺎ
ﺳﱠﻠ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ
ﻪ
ﻝ ﺍﻟﱠﻠ
ﺭﺳﻮ ﹶ
ﻥ
ﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﹶﺃ ﱠ
ﻋﻦ ﹶﺃﺑﹺﻲ ﻫ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ :
ﺻﺔ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ،
ﺮ
ﻛﻢ ﻣﺲ ﺍﹾﻟﻘﹶ
ﺣﺪ ﹸ
ﻛﻤﺎ ﻳﺠﹺﺪ ﺃﹶ
ﻘﺘﻞﹺ ﺇﹺﻟﱠﺎ ﹶ
ﺠﺪ ﺍﻟﺸﻬﹺﻴﺪ ﻣﻦ ﻣﺲ ﺍﹾﻟ ﹶ
ﻳ ﹺ
)ﺃﱂ ﺑﻠﻔﻆ ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﻟﺪﺭﺍﻣﻲ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺑﻌﻀﻬﻢ ﻳﺮﻭﻳﻪ
ﺍﻟﻘﺘﻞ...ﺃﱂ ﺍﻟﻘﺮﺻﺔ(
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ:
ﻣﺲ ﺍﻟﻘﺘﻞ :ﺃﳌﻪ.
ﺍﻟﻘﺮﺻﺔ :ﻫﻮ ﻋﺾ ﺍﻟﻨﻤﻠﺔ ،ﺃﻭ ﻫﻮ ﺃﺧﺬ ﳊﻢ ﺍﻹﻧﺴﺎﻥ ﺑﺄﺻﺒﻌﻴﻚ ﺣﱴ ﺗﻮﳌﻪ ،ﺃﻭ ﻟﺴﻊ ﺍﻟﱪﺍﻏﻴﺚ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺧﻮﻓﺎﹰ ﻣﻦ ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻻ ﻫﺬﺍ ﻟﻜﻔﻰ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺳﺎﻕ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﺪﻳﺚﹶ ﲢﺖ ﺑﺎﺏ ) :ﻣﺎ ﺟﺎ ﺀَ ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ: -
ﰲ ﻓﹶﻀﻞﹺ ﺍﳌﹸﺮﺍﺑﻂ (ﻭﻛﺄﻧﻪ –ﻭﺍﷲ ﺃﻋﻠﻢ -ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﳌﺰﻳﺔ ﻳﻨﺎﳍﺎ ﺍﳌﺮﺍﺑﻂ ﺳﻮﺍﺀً ﻗﹸﺘﻞﹶ ﺃﻭ
ﻣﺎﺕ ،ﻭﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) :ﻣﺲ ﺍﻟﻘﺘﻞ( ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ ﻻ
ﺍﻟﺘﺨﺼﻴﺺ؛ ﻷﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﺮﻫﺐ ﺍﻟﻨﺎﺱ ﻭﻳﺨﻴﻔﻬﻢ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﰲ ﺍﳉﻬﺎﺩ ﻫﻮ ﺍﻟﻘﺘﻞﹸ ﻷﻧﻪ ﻣﻌﺎﻳﻨﺔﹲ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ١٩ ] ...............................................
ﻣﻦ ﹶﻗﺒﻞﹺ ﹶﺃﻥﹾ
ﻮﺕ
ﻮﻥﹶ ﺍﹾﻟﻤ
ﻤﻨ
ﻛ ﻨﺘﻢ ﺗ
ﻘﺪ ﹸ
ﻟﻠﻤﻮﺕ ﰲ ﺻﻮﺭﺓ ﺗﺴﺘﺜﻘﻠﻬﺎ ﺍﻟﻨﻔﻮﺱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟ ﹶ
ﻘﺪ ﺭﹶﺃ ﻳﺘﻤﻮﻩ ﻭﹶﺃ ﻧﺘﻢ ﺗﻨﻈﹸﺮﻭﻥﹶ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٤٣/ﻭﺑﺴﺒﺒﻪ ﻳﻘﻊ ﺍﻟﻔﺮﺍﺭ ﻭﺗﻮﻟﱠﻰ ﺍﻷﺩﺑﺎﺭ ﻛﻤﺎ
ﺗ ﹾﻠﻘﹶﻮﻩ ﹶﻓ ﹶ
ﻘﺘﻞﹺ﴾]ﺍﻷﺣﺰﺍﺏ،[١٦/
ﻣﻦ ﺍﹾﻟﻤﻮﺕ ﺃﹶﻭﹺ ﺍﹾﻟ ﹶ
ﺭﺗﻢ
ﺮﻜﻢ ﺍﹾﻟﻔﺮﺍﺭ ﹺﺇﻥﹾ ﻓﹶ
ﻌ ﹸ
ﻔ
ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﴿ :ﹸﻗﻞﹾ ﹶﻟﻦ ﻳﻨ ﹶ
ﻕ ﺑﲔ ﻣﺎ ﻳﻌﺎﻳﻨﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﺮﺍﺡ ﺍﻟﻘﺎﺗﻠﺔ ﺍﳌﻮﺟﺒﺔ
ﻓﺬﻛﺮﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻋﻼﻣﹰﺎ ﻟﻠﻔﺎﺭ ﹺ
ﺧﻔﱠﺘﻬﺎ ﻭﻳﺴﺮﻫﺎ ،ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻫﺬﻩ ﺗﺴﻠﻴﺔ ﳍﻢ
ﻟﻶﻻﻡ ﻭﺑﲔ ﻣﺎ ﳚﺪﻩ ﺍﻟﻘﺘﻴﻞ ﻣﻦ
ﻋﻦ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻟﻌﻈﻴﻢ ،ﻭﺍﳋﻄﺐ ﺍﳉﺴﻴﻢ ،ﻭﻴﻴﺞ ﻟﻠﺼﱪ ﻋﻠﻰ ﻭﻗﻊ ﺍﻟﺴﻴﻮﻑ ﻭﺍﻗﺘﺤﺎﻡ
ﺍﳊﺘﻮﻑ(ﺍﻫـ.
ﻣﻦ ﺍﻟﹾﺄﹶﹶﻟﻢﹺ( ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﲢﺖ ) :ﺑﺎﺏ ﻓﹶﻀﻞﹺ
ﻭﺳﺎﻗﻪ ﺍﻟﻨﺴﺎﺋﻲ ﲢﺖ ﺑﺎﺏ ) :ﻣﺎ ﻳﺠﹺﺪ ﺍﻟﺸﻬﹺﻴﺪ
ﻘﺘﻞﹺ
ﻣﻦ ﺃﹶﹶﻟﻢﹺ ﺍﹾﻟ ﹶ
ﺠﺪ ﺍﻟﺸﻬﹺﻴﺪ
ﻭﺻﻒ ﻣﺎ ﻳ ﹺ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ،(ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾﺮ
ﺍﻟﺸﻬﺎﺩﺓ ﻓﻰ
ﺟﻞﱠ ﻭﻋﻠﹶﺎ( ،ﻭﺍﻟﺪﺭﺍﻣﻲ ﲢﺖ ) :ﺑﺎﺏ ﰲ ﻓﻀﻞﹺ ﺍﻟﺸﻬﻴﹺﺪ(.
ﻞ ﺍﻟﱠﻠﻪ
ﺳﺒﹺﻴ ﹺ
ﻓﻲ
ﻄﻴﹺﱯ –ﺭﲪﻪ ﺍﷲ) : -ﺍﻟﻘﺮﺹ ﺍﻷﺧﺬﹸ ﺑﺄﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ،ﻭﺃﺗﻰ ﺑﺄﺩﺍﺓ ﺍﳊﺼﺮﹺ ﺩﻓﻌﺎﹰ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﻟ ﱢ
ﻟﺘﻮﻫﻢ ﻣﻦ ﻳﺘﺼﻮﺭ ﺃﻥ ﺃﳌﻪ ﻳﻔﻀﻞ ﻋﻠﻰ ﺃﳌﻬﺎ ،ﻭﺫﻟﻚ ﰲ ﺷﻬﻴﺪ ﺩﻭﻥ ﺷﻬﻴﺪ ،ﺷﻬﻴﺪ ﻳﺘﻠﺬﺫ ﺑﺒﺬﻝ
ﻣﻬﺠﺘﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻃﻴﺒﺔﹰ ﺑﻪ ﻧﻔﺴﻪ ﻛﻌﻤﲑ ﺑﻦ ﺍﳊﻤﺎﻡ ﻭﺇﻟﻘﺎﺀ ﲦﺮﺍﺗﻪ ﻭﻟﻘﺎﺋﻪ ﺍﳌﻮﺕ(ﺍﻫـ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ :ﺃﻥ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﳝﻮﺗﻮﻥ ،ﻭﻏﺎﻳﺔ ﻫﺬﺍ ﺍﳌﺆﻣﻦ
ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﰲ ﺍﷲ ،ﻭﺗﻠﻚ ﺃﺷﺮﻑ ﺍﳌﻮﺗﺎﺕ ﻭﺃﺳﻬﻠﻬﺎ؛ ﻓﺈﻧﻪ ﻻ ﳚﺪ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﺍﻷﱂ ﺇﻻ ﻣﺜﻞ ﺃﱂ
ﺍﻟﻘﺮﺻﺔ ،ﻓﻠﻴﺲ ﰲ ﻗﺘﻞ ﺍﻟﺸﻬﻴﺪ ﻣﺼﻴﺒﺔ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻌﺘﺎﺩ ﻟﺒﲏ ﺁﺩﻡ ،ﻓﻤﻦ ﻋﺪ ﻣﺼﻴﺒﺔ ﻫﺬﺍ
ﺍﻟﻘﺘﻞ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻴﺒﺔ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﻓﻬﻮ ﺟﺎﻫﻞ ،ﺑﻞ ﻣﻮﺕ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﺃﻳﺴﺮ ﺍﳌﻴﺘﺎﺕ
ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﻋﻼﻫﺎ(]ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ.[١٩٤ / ٢:
ﻣ ﹾﻠﺤﺎﻥﹶ
ﻃﻌﻦ ﺣﺮﺍﻡ ﺑﻦ
))ﹶﻟﻤﺎ ﹸ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﺷﺮ :ﻋﻦ ﹶﺃﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻗﺎﻝ:
ﺳﻪ ، ﹸﺛﻢ ﻗﹶﺎﻝﹶ:
ﻬﻪ ﻭﺭﹾﺃ
ﻋﻠﹶﻰ ﻭﺟ ﹺ
ﺤﻪ
ﻀ
ﻜﺬﹶﺍ ،ﹶﻓﻨ
ﻫ ﹶ
ﺪﻡﹺ
ﻣﻌﻮﻧﺔﹶ ﻗﹶﺎﻝﹶ ﺑﹺﺎﻟ
ﻮﻡ ﹺﺑﺌﹾﺮﹺ
-ﻭﻛﹶﺎﻥﹶ ﺧﺎﹶﻟﻪ - ﻳ
ﻌﺒﺔ ((ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
ﻜﻭﺭﺏ ﺍﹾﻟ ﹶ
ﺰﺕ
ﻓﹸ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﲨﺔﹲ ،ﻭﻣﺎ ﺫﻛﺮ ﻫﻨﺎ ﻫﻮ ﺑﻌﻀﻬﺎ.
ﲑ ﻭﻣﻌﺎﱐ
ﺔ ﻓﻴﻬﺎ ﻓﻘﻪ ﻛﺒ
ﺔ ﻃﻮﻳﻠ ﹲ
ﺍﻷﻭﱃ :ﻟﻠﺤﺪﻳﺚ ﻗﺼ ﹲ
ﻞ ﻏﺪﺭﺍﹰ ﺑﻐﲑ ﻣﻮﺍﺟﻬﺔ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺣﺼﻮﻝ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﻤﺴﻠﻢ ﻭﺇﻥ ﹸﻗﺘ ﹶ
ﺯ ﻟﻠﻤﺴﻠﻢ ،ﻓﻠﻴﺤﺮﺹ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺎﺩﻗﻮﻥ.
ﻢ ﻓﻮ ﹴ
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻋﻈ
ﺍﻟﺮﺍﺑﻌﺔ :ﲢﻘﲑ ﺍﳉﺮﺍﺡ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺁﻻﻣﻬﺎ ﺑﺎﻟﻨﻈﺮ ﻟﻠﻔﺮﺡ ﺑﺘﺤﺼﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻓﻮﺯﻫﺎ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٠ ] ...............................................
ﻌﻦ ﺣﱴ ﻧﻄﻖ ﺑﻘﻮﻟﻪ:
ﻃﺔ ﻓﻤﺎ ﺃﻥ ﹸ
ﻞ ﳊﻈ
ﺍﳋﺎﻣﺴﺔ :ﻴﺆ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﻢ ﻟﻮﺩﺍﻉ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛ ﱢ
ﻓﺰﺕ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ .ﻓﻜﻦ ﻣﺜﻠﻬﻢ.
ﺑﺎﺏ
ﺍﻟﺸﻬﺪﺍﺀ ﻻ ﻳﻔﺘﻨﻮﻥ ﰲ ﻗﺒﻮﺭﻫﻢ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻣﻦ ﹶﺃﺻﺤﺎﺏﹺ ﺍﻟﻨﹺﺒﻲ
ﺟﻞﹴ
ﻌﺪ ﻋﻦ ﺭ
ﺳﺷﺪ ﺑﻦﹺ
ﻋﻦ ﺭﺍ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ :
ﻫﻢ ﺇﹺﻟﱠﺎ ﺍﻟﺸﻬﹺﻴﺪ؟ ﻗﹶﺎﻝﹶ:
ﻔﺘﻨﻮﻥﹶ ﻓﻲ ﹸﻗﺒﻮﺭﹺ
ﺆﻣﻨﹺﲔ ﻳ ﹾ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﻣﺎ ﺑﺎﻝﹸ ﺍﹾﻟﻤ
ﺳﱠﻠﻢ ﹶﺃﻥﱠ ﺭﺟﻠﹰﺎ ﻗﹶﺎﻝﹶ :ﻳﺎ
ﻭ
ﺳﻪ ﻓﺘﻨﺔﹰ(( ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﺑﻦ
ﻋﻠﹶﻰ ﺭﹾﺃ
ﺴﻴﻮﻑ
ﺭ ﹶﻗﺔ ﺍﻟ
ﻛﻔﹶﻰ ﹺﺑﺒﺎ ﹺ
)) ﹶ
ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﳉﻬﺎﺩ ،ﻭﺍﻟﺪﻳﻠﻤﻲ ،ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﺑﺎﺭﻗﺔ ﺍﻟﺴﻴﻮﻑ :ﳌﻌﺎﺎ.
ﺍﻟﻔﺘﻨﺔ :ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻣﺘﺤﺎﻥ ،ﻭﺍﳌﺮﺍﺩ ﺎ ﻫﻨﺎ –ﻭﺍﷲ ﺃﻋﻠﻢ -ﺳﺆﺍﻝ ﺍﻟﻘﱪ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻔﻘﱡﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻨﻔﻌﻬﻢ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺇﺛﺒﺎﺕ ﺳﺆﺍﻝ ﺍﻟﻘﱪ ﻭﻓﺘﻨﺘﻪ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺍﻟﺸﻬﺪﺍﺀ ﻻ ﻳﻔﺘﻨﻮﻥ ﰲ ﻗﺒﻮﺭﻫﻢ ،ﻭﺳﻴﺄﰐ ﰲ ﺣﺪﻳﺚ ) :ﻭﳚﺎﺭ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ(.
ﺍﻟﺮﺍﺑﻌﺔ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﳋﺎﻣﺴﺔ :ﺃﻥ ﻣﻼﺯﻣﺔ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺷﺪﺍﺋﺪﻩ ﻋﻼﻣﺔﹸ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ،ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ –
ﺭﲪﻪ ﺍﷲ)) : -ﺃﻱ ﺛﺒﺎﻢ ﻋﻨﺪ ﺍﻟﺴﻴﻮﻑ ﻭﺑﺬﳍﻢ ﺃﺭﻭﺍﺣﻬﻢ ﷲ ﺗﻌﺎﱃ ﺩﻟﻴﻞ ﺇﳝﺎﻢ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ
ﺍﻟﺴﺆﺍﻝ((ﺍﻫـ.
ﱪ ﻭﻳﻘﲔﹺ ﺍﻟﻘﻠﺐﹺ ﻭﻗﻮﺓ ﺍﻹﳝﺎﻥ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺣﺎﺟﺔ ﺍﺎﻫﺪ ﺇﱃ ﺍﻟﺼ ﹺ
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﺍﳉﻬﺎﺩ ﺍﺑﺘﻼﺀ ﻳﻤﺤﺺ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ﻭﳝﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ – ﺭﲪﻪ ﺍﷲ) : -ﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﰲ ﻫﺆﻻﺀ ﺍﳌﻘﺘﻮﻟﲔ ﻧﻔﺎﻕ ﻛﺎﻥ ﺇﺫﺍ
ﺍﻟﻔﺮﺍﺭ ﻭﺍﻟﺮﻭﻏﺎﻥ ﻋﻨﺪ ﺫﻟﻚ ،ﻭﻣﻦ ﺍﻟﺘﻘﻰ ﺍﻟﺰﺣﻔﺎﻥ ﻭﺑﺮﻗﺖ ﺍﻟﺴﻴﻮﻑ ﻓﺮﻭﺍ؛ ﻷﻧﻪ ﻣﻦ ﺷﺄﻥ ﺍﳌﻨﺎﻓﻖ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢١ ] ...............................................
ﺷﺄﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺒﺬﻝ ﻭﺍﻟﺘﺴﻠﻴﻢ ﷲ ﻧﻔﺴﺎ ،ﻭﻫﻴﺠﺎﻥﹸ ﲪﻴﺔ ﺍﷲ ﻭﺍﻟﺘﻌﺼﺐ ﻟﻪ ﻹﻋﻼﺀ ﻛﻠﻤﺘﻪ ،ﻓﻬﺬﺍ ﻗﺪ
ﰲ ﺍﻟﺴﺆﺍﻝ ﺑﺮﺯ ﻟﻠﺤﺮﺏ ﻭﺍﻟﻘﺘﻞ ﻓﻠﻤﺎﺫﺍ ﻳﻌﺎﺩ ﻋﻠﻴﻪ ﺣﻴﺚ ﰲ ﺿﻤﲑﻩ ﺃﻇﻬﺮ ﺻﺪﻕ ﻣﺎ
ﺍﻟﻘﱪ؟(]ﺍﻟﺘﺬﻛﺮﺓ .[١٦٧ :
ﺛﺎﻧﻴﺎﹰ :ﻭﺻﺎﻍ ﺍﺑﻦ ﺍﻟﻘﻴﻢ-ﺭﲪﻪ ﺍﷲ -ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ ) :ﻣﻌﻨﺎﻩ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﻗﺪ ﺍﻣﺘﺤﻦ ﻧﻔﺎﻗﻪ
ﻣﻦ ﺇﳝﺎﻧﻪ ﺑﺒﺎﺭﻗﺔ ﺍﻟﺴﻴﻒ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻓﻠﻢ ﻳﻔﺮ ،ﻓﻠﻮ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﳌﺎ ﺻﱪ ﺑﺒﺎﺭﻗﺔ ﺍﻟﺴﻴﻒ ﻋﻠﻰ
ﺭﺃﺳﻪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺇﳝﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﲪﻠﻪ ﻋﻠﻰ ﺑﺬﻝ ﻧﻔﺴﻪ ﷲ ﻭﺗﺴﻠﻴﻤﻬﺎ ﻟﻪ ،ﻭﻫﺎﺝ ﻣﻦ ﻗﻠﺒﻪ
ﲪﻴﺔ ﺍﻟﻐﻀﺐ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ﻭﺇﻋﺰﺍﺯ ﻛﻠﻤﺘﻪ ،ﻓﻬﺬﺍ ﻗﺪ ﺃﻇﻬﺮ ﺻﺪﻕ ﻣﺎ ﰲ ﺿﻤﲑﻩ
ﺣﻴﺚ ﺑﺮﺯ ﻟﻠﻘﺘﻞ ﻓﺎﺳﺘﻐﲎ ﺑﺬﻟﻚ ﻋﻦ ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﻗﱪﻩ(]ﺍﻟﺮﻭﺡ .[٨١ :
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻣﻌﲎ ﻗﻮﻟﻪ ":ﻛﻔﻰ ﺑﺒﺎﺭﻗﺔ ﺍﻟﺴﻴﻮﻑ ﻋﻠﻰ ﺭﺃﺳﻪ
ﻓﺘﻨﺔ" :ﺃﻥ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﻘﱪ ﺑﺴﺆﺍﻝ ﺍﳌﻠﻜﲔ ﺇﳕﺎ ﻫﻲ ﻻﺧﺘﺒﺎﺭ ﻣﺎ ﻋﻨﺪ ﺍﳌﺮﺀ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ
ﻭﺍﻟﺘﺼﺪﻳﻖ ،ﻭﻻ ﺷﻚ ﺑﺄﻥ ﻣﻦ ﻭﻗﻒ ﻟﻠﻘﺘﺎﻝ ﻭﺭﺃﻯ ﺍﻟﺴﻴﻮﻑ ﺗﻠﻤﻊ ﻭﺗﻘﻄﻊ ،ﻭﺍﻷﺳﻨﺔ ﺗﱪﻕ
ﻭﲣﺮﻕ ،ﻭﺍﻟﺴﻬﺎﻡ ﺗﺮﺷﻖ ﻭﲤﺮﻕ ،ﻭﺍﻟﺮﺅﻭﺱ ﺗﻨﺪﺭ ،ﻭﺍﻟﺪﻣﺎﺀ ﺗﺜﻌﺐ ،ﻭﺍﻷﻋﻀﺎﺀ ﺗﺘﻄﺎﻳﺮ ،ﻭﺍﻟﻨﺎﺱ
ﺑﲔ ﻗﺘﻴﻞ ﻭﺟﺮﻳﺢ ﻭﻃﺮﻳﺢ ،ﻓﺜﺒﺖ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﱂ ﻳﻮﻝ ﺍﻟﺪﺑﺮ ،ﻭﱂ ﻳﻨﻬﺰﻡ ﻭﺟﺎﺩ ﺑﻨﻔﺴﻪ ﷲ ﺗﻌﺎﱃ
ﺇﳝﺎﻧﺎ ﺑﻪ ﻭﺗﺼﺪﻳﻘﺎ ﺑﻮﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ،ﻛﻤﺎ ﻭﺻﻒ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﹶﻟﻤﺎ ﺭﺃﹶﻯ
ﻫﻢ ﺇﹺﻟﱠﺎ ﺇﹺﳝﺎﻧﺎ
ﺭﺳﻮﹸﻟﻪ ﻭﻣﺎ ﺯﺍﺩ
ﻭﺪﻕ ﺍﻟﱠﻠﻪ
ﺻ
ﻭ
ﺭﺳﻮﹸﻟﻪ
ﻭﺪﻧﺎ ﺍﻟﱠﻠﻪ
ﻋ
ﻫﺬﹶﺍ ﻣﺎ ﻭ
ﻣﻨﻮﻥﹶ ﺍﻟﹾﺄﹶﺣﺰﺍﺏ ﻗﹶﺎﻟﹸﻮﺍ
ﺆﺍﹾﻟﻤ
ﺴﻠﻴﻤﺎ﴾]ﺍﻷﺣﺰﺍﺏ ،[٢٢/ﻓﻴﻜﻔﻴﻪ ﻫﺬﺍ ﺍﻣﺘﺤﺎﻧﺎ ﻹﳝﺎﻧﻪ ﻭﺍﺧﺘﺒﺎﺭﺍ ﻟﻪ ﻭﻓﺘﻨﺔ ،ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻩ
ﻭﺗ
ﺷﻚ ﺃﻭ ﺍﺭﺗﻴﺎﺏ ﻟﻮﱃ ﺍﻟﺪﺑﺮ ،ﻭﺫﻫﻞ ﻋﻤﺎ ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﺒﺎﺕ ،ﻭﺩﺍﺧﻠﻪ ﺍﻟﺸﻚ
ﺪﻧﺎ ﺍﻟﻠﱠﻪ
ﻋﻤﻨﺎﻓﻘﹸﻮﻥﹶ ﻭﺍﱠﻟﺬﻳﻦ ﻓﻲ ﹸﻗﻠﹸﻮﺑﹺﻬﹺﻢ ﻣﺮﺽ ﻣﺎ ﻭ
ﻭﺍﻻﺭﺗﻴﺎﺏ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺇﹺﺫﹾ ﻳﻘﹸﻮﻝﹸ ﺍﹾﻟ
ﺭﺳﻮﹸﻟﻪ ﺇﹺﻟﱠﺎ ﻏﹸﺮﻭﺭﺍ﴾]ﺍﻷﺣﺰﺍﺏ ،[١٢/ﻓﻴﻜﻔﻲ ﺍﻟﺸﻬﻴﺪ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﻣﻦ ﺳﺆﺍﻝ ﺍﻟﻔﺘﺎﻥ ،ﻭﺍﷲ
ﻭ
ﺃﻋﻠﻢ(]ﻣﺸﺎﺭﻉ ﺍﻷﺷﻮﺍﻕ .[٧٣٥:
ﺭﺍﺑﻌﺎﹰ :ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻇﺎﻫﺮﻩ ﺍﺧﺘﺼﺎﺹ ﺫﻟﻚ ﺑﺸﻬﻴﺪ ﺍﳌﻌﺮﻛﺔ ﻟﻜﻦ ﺃﺧﺒﺎﺭ
ﺍﻟﺮﺑﺎﻁ ﺗﺆﺫﻥ ﺑﺎﻟﺘﻌﻤﻴﻢ(ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٢ ] ...............................................
ﺑﺎﺏ
ﻣﺎ ﺍﺧﺘﺺ ﺍﷲ ﺑﻪ ﻋﺎﻣﺔﹶ ﺍﻟﺸﻬﺪﺍﺀِ ﻣﻦ ﻋﻈﻴﻢ ﺍﳋﺼﺎﻝ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻌﺪ ﻳﻜﹶﺮﹺﺏ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﻣﻘﺪﺍﻡﹺ ﺑﻦﹺ
ﻤﹾﻋﻦﹺ ﺍﹾﻟ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ :
ﻭﻳﺠﺎﺭ
ﺠﻨﺔ
ﻌﺪﻩ ﻣﻦ ﺍﹾﻟ
ﻘﻣﹾ
ﻭﻳﺮﻯ
ﻌﺔ ،
ﺩ ﹾﻓ
ﻭﻝﹺ
ﻐﻔﹶﺮ ﹶﻟﻪ ﰲ ﺃﹶ
ﻝ ﻳ
ﺧﺼﺎ ﹴ
ﺖ
ﻪ ﺳ
ﺪ ﺍﻟﱠﻠ
ﻋﻨ
ﺪ
ﻭﺳﻠﻢ)) -ﻟﻠﺸﻬﹺﻴ
ﺧﻴﺮ
ﻣﻨﻬﺎ
ﻮﻗﹶﺎﺭﹺ ،ﺍﹾﻟﻴﺎﻗﹸﻮﺗﺔﹸ
ﺳﻪ ﺗﺎﺝ ﺍﻟﹾ
ﻋﻠﹶﻰ ﺭﹾﺃ
ﻭﻳﻮﺿﻊ
ﻛﺒﺮﹺ ،
ﺰﻉﹺ ﺍﻷَ ﹾ
ﻣﻦ ﻣﻦ ﺍﹾﻟﻔﹶ
ﻭﻳﺄﹾ
ﻘﺒﺮ ِ،
ﻋﺬﹶﺍﺏﹺ ﺍﹾﻟ ﹶ
ﻣﻦ
ﺳﺒﻌﲔ ﻣﻦ
ﻔﻊ ﻓﻰ
ﺸﱠﻭﻳ
ﻣﻦ ﺍﹾﻟﺤﻮﺭﹺ ﺍﹾﻟﻌﲔﹺ ،
ﺳﺒﻌﲔ ﺯﻭﺟﺔﹰ
ﻭ
ﻭﻳﺰﻭﺝ ﺍ ﹾﺛﻨﺘﻴﻦﹺ
ﻭﻣﺎ ﻓﻴﻬﺎ ،
ﺪ ﻧﻴﺎ
ﻣﻦ ﺍﻟ
ﺭﹺﺑﻪ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ –ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،-ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﹶﺃﻗﹶﺎ ﹺ
ﺪﺭﺩﺍﺀِ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :ﻋﻦ ﺃﰊ ﺍﻟ
ﻫﻞﹺ ﺑ ﻴﺘﻪ ((ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ،ﻭ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻵﺟﺮﻱ ﰲ
ﻣﻦ ﺃﹶ
ﺳﺒﻌﲔ
ﻔﻊ ﺍﻟﺸﻬﹺﻴﺪ ﻓﻰ
ﺸﱠﻭﺳﻠﻢ)) : -ﻳ
ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﻏﻠﹶـﺐ
ﳋﱠﻠﺔﹸ ﻭﺍﻟﻔﹶﻀـﻴﹶﻠﺔﹸ ﻭﺍﻟﺮﺫﻳﹶﻠﺔﹸ ﺃﻭ ﻗﺪ ﹶ
ﺧﺼﺎﻝ :ﲨﻊ ﺧﺼﻠﺔ ،ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ :ﺍﳋﺼﻠﺔ :ﺍ ﹶ
ﻋﻠﻰ ﺍﻟﻔﹶﻀﻴﹶﻠﺔ ﺍﻫـ ﻓﺎﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻟﻠﺸﻬﻴﺪ ﺳﺖ ﻓﻀﺎﺋﻞ ﻭﺧﻼﻝ.
ﺍﳊﻮﺭ ﺍﻟﻌﲔ :ﺃﻱ ﻧﺴﺎﺀ ﺍﳉﻨﺔ ﻭﺍﺣﺪﺎ ﺣﻮﺭﺍﺀ ،ﻭﻫﻲ ﺍﻟﺸﺪﻳﺪﺓ ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﺍﻟﺸﺪﻳﺪﺓ ﺳﻮﺍﺩﻫﺎ،
ﻭﺍﻟﻌﲔ ﲨﻊ ﻋﻴﻨﺎﺀ ﻭﻫﻲ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﻌﲔ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻴﻪ ﻣﺎ ﺍﺧﺘﺺ ﺍﷲ ﺑﻪ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺃﻭﻝ ﻣﻘﺘﻠﻪ ﺣﱴ ﻣﻨﺘﻬﻰ
ﻣﺴﺘﻘﺮﻩ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺇﻛﺮﺍﻡ ﺍﷲ ﻟﻠﺸﻬﻴﺪ ﺑﺘﻌﺪﻱ ﻓﻀﻠﻪ ﺣﱴ ﺷﻔﱠﻌﻪ ﰲ ﺳﺒﻌﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ.
ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻐﻔﺮﺓ ﻛﻞ ﺫﻧﻮﺏ ﺍﻟﺸﻬﻴﺪ ﻭﳏﻮﻫﺎ ﻋﻨﺪ ﺃﻭﻝ ﺻﺒﺔ ﻣﻦ ﺩﻣﻪ ﺇﻻ ﻣﺎ ﺍﺳﺘﺜﲏ ﻣﻨﻬﺎ ﻭﺳﻴﺄﰐ.
ﺍﳋﺎﻣﺴﺔ :ﳌﺎ ﺳﻌﻰ ﺍﻟﺸﻬﻴﺪ ﰲ ﺑﺬﻝ ﺭﻭﺣﻪ ﻹﻋﺰﺍﺯ ﺍﻟﺪﻳﻦ ﻭﺭﻓﻌﺘﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻛﺎﻓﺄﻩ ﺍﷲ ﺑﺈﻟﺒﺎﺳﻪ
ﺗﺎﺝ ﺍﻟﻮﻗﺎﺭ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺸﺮﻑ ،ﻓﻔﻴﻪ ﻣﻌﲎ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٣ ] ...............................................
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ :-ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﲢﺖ ) :ﺑﺎﺏ ﻓﻲ ﺛﹶﻮﺍﺏﹺ ﺍﻟﺸﻬﹺﻴﺪ،(
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ،.(ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ :
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ
ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﲢﺖ ) :ﺑﺎﺏ ﹶﻓ
ﻣﺔ ﻳﺸﻔﹶﻊ
ﻘﻴﺎ
) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﻟﺸﻬﹺﻴﺪ ﻓﻲ ﺍﹾﻟ ﻔﻊ ،(ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ
)ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﻬﹺﻴﺪ ﻳﺸ ﱠ
ﻞ ﺑ ﻴﺘﻪ.(
ﻫ ﹺ
ﻣﻦ ﺃﹶ
ﺳﺒﻌﲔ
ﻓﻲ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻰ ﻗﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ ) : -ﻭﻳﺰﻭﺝ ﺃﻱ ﻳﻌﻄﻰ ﺑﻄﺮﻳﻖ ﺍﻟﺰﻭﺟﻴﺔ ﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ
ﺯﻭﺟﺔ ،ﰲ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺤﺪﻳﺪ ﻻ ﺍﻟﺘﻜﺜﲑ ،ﻭﳛﻤﻞ ﻋﻠﻰ ﺃﻥ
ﻫﺬﺍ ﺃﻗﻞ ﻣﺎ ﻳﻌﻄﻰ ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺘﻔﻀﻞ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ(]ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ .[٤٨١ / ١١ :
ﺑﺎﺏ
ﺮﻡ ﺑﻪ ﺭﺏ ﺍﻟﻌﺰﺓ ﺑﻌﺾ ﺍﻟﺸﻬﺪﺍﺀِ ﺯﻳﺎﺩﺓﹰ ﰲ ﺍﻟﻔﻀﻞ
ﻣﺎ ﻳﻜ ﹺ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ :ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ
ﻛﻠﱠﻢ
ﻘﻲ ﺍﻟﱠﻠﻪ ﹺﺑﻪ ﹶﺃﺑﺎﻙ ﻗﹶﺎﻝﹶ ﹸﻗﻠﹾﺖ ﺑﻠﹶﻰ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﻗﹶﺎﻝﹶ :ﻣﺎ ﹶ
ﺮﻙ ﹺﺑﻤﺎ ﹶﻟ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺃﻓﻠﹶﺎ ﹸﺃﺑﺸ
ﻋﻠﹶﻲ
ﻋﺒﺪﻱ ﺗﻤﻦ
ﻛﻔﹶﺎﺣﺎ ﹶﻓﻘﹶﺎﻝﹶ ﻳﺎ
ﻤﻪ
ﻜﱠﻠ
ﻭﺭﺍﺀِ ﺣﺠﺎﺏﹴ ،ﻭﺃﹶﺣﻴﺎ ﹶﺃﺑﺎﻙ ﹶﻓ ﹶ
ﻣﻦ
ﺣﺪﺍ ﹶﻗﻂﱡ ﺇﹺﻟﱠﺎ
ﺍﻟﱠﻠﻪ ﺃﹶ
ﻬﻢ ﺇﹺﹶﻟﻴﻬﺎ
ﻣﻨﻲ ﹶﺃﻧ
ﺳﺒﻖ
ﺟﻞﱠ :ﹺﺇﻧﻪ ﹶﻗﺪ
ﺤﻴﹺﻴﻨﹺﻲ ﻓﹶﹸﺄ ﹾﻗﺘﻞﹶ ﻓﻴﻚ ﺛﹶﺎﹺﻧﻴﺔﹰ ﻗﹶﺎﻝﹶ ﺍﻟﺮﺏ ﻋﺰ ﻭ
ﺭﺏ ﺗ
ﻋﻄﻚ ﻗﹶﺎﻝﹶ :ﻳﺎ
ﺃﹸ
ﺴﺒﻦ ﺍﱠﻟﺬﻳﻦ ﹸﻗﺘﻠﹸﻮﺍ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﹶﺃﻣﻮﺍﺗﺎ﴾(( ﺭﻭﺍﻩ
ﺤ
ﻫﺬﻩ ﺍﻟﹾﺂﻳﺔﹸ ﴿ :ﻭﻟﹶﺎ ﺗ
ﺟﻌﻮﻥﹶ ﻗﹶﺎﻝﹶ :ﻭﹸﺃﻧﺰﹺﻟﹶﺖ
ﻟﹶﺎ ﻳﺮ
ﺍﻟﺘﺮﻣﺬﻱ – ﻭﺍﻟﻠﻔﻆ ﻟﻪ -ﻭﻗﺎﻝ :ﺣﺴﻦ ﻏﺮﻳﺐ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﺑﻦ ﺧﺰﳝﺔ،
ﻭﻏﲑﻫﻢ ،ﻭﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﳊﻤﻴﺪﻱ ،ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﳐﺘﺼﺮﺍﹰ ،ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﻭﺍﻷﺭﻧﺎﺅﻁ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﺭﺳﻮﻝﹲ.
ﻛﻔﺎﺣﺎﹰ :ﺃﻱ ﻣﻮﺍﺟﻬﺔﹰ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣﺠﺎﺏ ﻭﻻ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﲑ ﻭﺗﻔﺮﻳﺞ ﺍﻟﻐﻢ ﻋﻨﻪ.
ﻞ ﺗﺒﺸﲑ ﺍﳌﺆﻣﻦ ﺑﺎﳋ ﹺ
ﺍﻷﻭﱃ :ﻓﻀ ﹸ
ﺍﻟﺜﺎﻧﻴﺔ :ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻧﻪ ﻳﺘﻜﻠﻢ ﲟﺎ ﺷﺎﺀ ﻣﱴ ﺷﺎﺀ ﻭﻛﻴﻒ ﺷﺎﺀ ﺳﺒﺤﺎﻧﻪ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺳﻌﺔ ﻓﻀﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻧﻪ ﳜﺺ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻗﺎﻝ ﺍﻟﻌﻴﲏ )) :ﻭﻓﻴﻪ ﻓﻀﻴﻠﺔ
ﻋﻈﻴﻤﺔ ﱂ ﺗﺴﻤﻊ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ((ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٤ ] ...............................................
ﺍﻟﺮﺍﺑﻌﺔ :ﻧﻔﹶﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻗﺪ ﻛﻠﱠﻢ ﺃﺣﺪﺍﹰ ﻣﻮﺍﺟﻬﺔﹰ ﻗﺒﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﺣﺮﺍﻡﹴ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻟﻜﻦ ﱂ ﻳﻨﻒ ﺇﻣﻜﺎﻥ ﻭﻗﻮﻉ ﺫﻟﻚ ﻷﺣﺪ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﺑﻌﺪﻩ،
ﻲ ﺇﻟﻴﻪ ﺗﻮﺟﻬﹰﺎ ﺑﻴﻨﺎﹰ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻓﺘﺨﺼﻴﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻻ ﻳﻨﻔﻲ ﻭﻗﻮﻉ ﻣﺜﻠﻪ ﳌﻦ ﱂ ﻳﺘﻮﺟﻪ ﺍﻟﻨﻔ
ﻡ ﺷﻴﺌﺎﹰ –ﻣﻊ
ﺍﳋﺎﻣﺴﺔ :ﻋﻈﻢ ﻣﱰﻟﺔ ﻣﻦ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺚ ﱂ ﻳﺘﻤﻦ ،ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﺍ ﹴ
ﺃﻥ ﻣﻦ ﻳﻜﻠﱢﻤﻪ ﺭﺏ ﺍﻟﻌﺰﺓ ﺧﺎﻟﻖ ﻛﻞﱢ ﺷﻲﺀٍ ﻭﻣﺎﻟﻜﻪ -ﺇﻻ ﺃﻥ ﻳﻌﺎﺩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻘﺘﻞ ﻣﺮﺓﹰ ﺃﺧﺮﻯ،
ﺭﻙ ﻛﻨﻬﻪ ﺇﻻ ﺑﻌﺪ ﻣﻌﺎﻳﻨﺘﻪ!.
ﺮ ﻻ ﻳﺪ
ﻓﻠﻠﻪ ﻛﻢ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺳ
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﺣﻴﺎﺓﹶ ﺍﻟﱪﺯﺥ ﲣﺘﻠﻒ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻓﻼ ﺗﻘﺎﺱ ﻋﻠﻴﻬﺎ ﰲ ﺷﻲﺀ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺒﺪ
ﺍﷲ )ﲢﻴﻴﲏ( ﺃﻱ ﺗﺮﺩﱐ ﺣﻴﺎﹰ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻻ ﻓﻬﻮ ﺣﻲ ﰲ ﺍﻟﱪﺯﺥ ﺣﻴﺎﺓ ﺍﻟﺸﻬﺪﺍﺀ ﻳﻜﻠﱢﻢ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﻳﺴﺄﻟﻪ ،ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ –ﺭﲪﻪ ﺍﷲ)) : -ﺃﻱ ﺃﺣﻴﲏ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻻ ﻓﺎﻟﺸﻬﺪﺍﺀ ﺃﺣﻴﺎﺀ،
ﻭﻫﻮ ﺣﻲ ﻳﺘﻜﻠﻢ ﻓﻜﻴﻒ ﻳﻄﻠﺐ ﺍﻹﺣﻴﺎﺀ ﻭﻫﻮ ﲢﺼﻴﻞ ﺍﳊﺎﺻﻞ((ﺍﻫـ.
ﺍﻟﺴﺎﺑﻌﺔ :ﻣﻨﻘﺒﺔ ﻋﻈﻴﻤﺔ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﺍﻡﹴ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ : -ﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﻟﱠﻠﻪ ﺟﻞﱠ
ﻛﻔﹶﺎﺣﺎ( ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﲢﺖ ) :ﺑﺎﺏ ﹶﻓﻀﻞﹺ
ﺣﻴﺎﻩ
ﻌﺪ ﹶﺃﻥﹾ ﺃﹶ
ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺣﺮﺍﻡﹴ ﺑ
ﻋﺒﺪ ﺍﷲِ ﺑﻦ
ﻛﻠﱠﻢ
ﻋﻼﹶ ﹶ
ﻭ
ﻞ ﺍﻟﱠﻠﻪ.(
ﺳﺒﹺﻴ ﹺ
ﺓ ﻓﻲ
ﺍﻟﺸﻬﺎﺩ
ﺛﺎﻧﻴﺎﹰ :ﺧﺮﺝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﺍﻡ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻟﻠﻘﺘﺎﻝ ﻭﺣﺮﺹ ﻋﻠﻰ ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺫﻟﻚ ﺍﻟﻴﻮﻡ
ﺑﻌﻠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ ﻛﺜﲑ ﺣﱴ ﺍﻫﺘﻢ ﻟﻪ ﺍﺑﻨﻪ ﺑﻌﺪﻩ ،ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺮﻭﺟﻪ ﻣﻊ ﻋﻠﻤﻪ ﺑﺬﻟﻚ ،ﻭﱂ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﻐﺰﻭ ﻷﺟﻞ ﺩﻳﻨﻪ ،ﺑﻞ ﻧﺎﻝ ﻫﺬﻩ
ﺍﳌﻨﻘﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻻ ﻳﻌﺪﳍﺎ ﺷﻲﺀٌ ﻭﱂ ﺗﻜﻦ ﻷﺣﺪ ﻗﺒﻠﻪ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻗﺒﻞ ﻭﺭﻭﺩ
ﺣﺪﻳﺚ" :ﻳﻐﻔﺮ ﻟﻠﺸﻬﻴﺪ ﻛﻞ ﺫﻧﺐﹴ ﺇﻻ ﺍﻟﺪﻳﻦ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻻ ﳚﺪ
ﻭﻓﺎﺀً ﺃﻭ ﺃﻗﺎﻡ ﻋﻠﻰ ﻗﻀﺎﺋﻪ ﻛﻔﻴﻼﹰ؛ ﻷﻥ ﺍﺑﻨﻪ ﺟﺎﺑﺮﺍﹰ ﲟﱰﻟﺔ ﺍﻟﻜﻔﻴﻞ ،ﺃﻭ ﻳﻘﺎﻝ ﺇﻥ ﻏﺰﻭﺓ ﺃﺣﺪ ﻛﺎﻥ
ﺍﻟﻘﺘﺎﻝ ﻓﻴﻬﺎ ﻓﺮﺽ ﻋﲔﹴ ﻟﻠﺪﻓﻊ ﻋﻦ ﺍﳌﺪﻳﻨﺔ-ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ – ﻭﻋﻠﻴﻪ ﻓﻼ ﳚﺐ
ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺪﺍﺋﻦ ،ﻭﺃﻥ ﻣﻦ ﹸﻗﺘﻞ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻝﹺ ﻳﻐﻔﺮ ﻟﻪ ﻛﻞﱡ ﺫﻧﺐﹴ ﺣﱴ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﻜﻦ ﺗﺮﻙ
ﺍﻟﻘﻀﺎﺀ ﻋﻦ ﺗﻔﺮﻳﻂ ﻭﺍﷲ ﺃﻋﻠﻢ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٥ ] ...............................................
ﻋﹶﻠ ﻴﻪ
ﺫﻥ ،ﻧﺺ
ﻐﻴﺮﹺ ﺇ ﹾ
ﻛﻔﻴﻠﹰﺎ ،ﹶﻓﹶﻠﻪ ﺍﹾﻟﻐﺰﻭ ﹺﺑ
ﻭﻓﹶﺎﺀً ،ﺃﹶﻭ ﺃﹶﻗﹶﺎﻡ ﹶ
ﺮﻙ
ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ –ﺭﲪﻪ ﺍﷲ) : -ﻭﹺﺇﻥﹾ ﺗ
ﻋﹶﻠ ﻴﻪ
ﺣﺪ ،ﻭ
ﺮﺝ ﺇﻟﹶﻰ ﺃﹸ
ﻋﺒﺪ ﺍﻟﱠﻠﻪ ﺧ
ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺮﺍﻡﹴ ﹶﺃﺑﺎ ﺟﺎﺑﹺﺮﹺ ﺑﻦﹺ
ﻭﻓﹶﺎﺀً ،ﻟﹶﺄﻥﱠ
ﺮﻙ
ﻣﻦ ﺗ
ﻤﺪ ﻓﻲ
ﺣﺃﹶ
ﻋﻠﹶﻰ
ﺳﱠﻠﻢ
ﻭ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻣﻪ ﺍﻟﻨﹺﺒﻲ
ﺬﻌ ﹾﻠﻢﹺ ﺍﻟﻨﺒﹺﻲ ،ﻭﹶﻟﻢ ﻳ ﹸ
ﻋ ﻨﻪ ﺍ ﺑﻨﻪ ﹺﺑ
ﻭﹶﻗﻀﺎﻩ
ﻬﺪ ،
ﺳﺘﺸ ﹺ
ﻛﺜﲑ ،ﻓﹶﺎ
ﺩﻳﻦ ﹶ
ﺣﺘﻰ
ﺟﹺﻨﺤﺘﻬﺎ ،
ﻈﻠﱡﻪ ﺑﹺﺄﹶ
ﻜﺔﹸ ﺗ
ﻤﻠﹶﺎﺋ ﹶ
"ﻣﺎ ﺯﺍﻟﹶﺖ ﺍﹾﻟ ﻭﻗﹶﺎﻝﹶ:
ﺣﻪ ،
ﻌﻠﹶﻪ ،ﺑﻞﹾ ﻣﺪ
ﺫﹶﻟﻚ ،ﻭﹶﻟﻢ ﻳﻨﻜﺮ ﻓ
ﻛﻔﹶﺎﺣﺎ"(ﺍﻫـ.
ﻤﻪ
ﻛﱠﻠ
ﺣﻴﺎ ﹶﺃﺑﺎﻙ ﻭ ﹶ
ﻥ ﺍﻟﱠﻠﻪ ﺃﹶ
ﺷﻌﺮﺕ ﹶﺃ ﱠ
ﻭﻗﹶﺎﻝﹶ ﻟﺎ ﺑﹺﻨﻪ ﺟﺎﺑﹺﺮ" :ﹶﺃ
ﻌﺘﻤﻮﻩ ،"
ﺭﹶﻓ
ﺛﺎﻟﺜﺎﹰ :ﻗﺪ ﻛﺎﻥ ﺃﺷﻜﻞ ﻋﻠﻲ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ " :ﺃﺣﻴﺎ ﺃﺑﺎﻙ" ﺣﻴﺚ ﺇﻥ ﺍﻟﺸﻬﺪﺍﺀ ﺃﺣﻴﺎﺀٌ ﺑﻨﺺ
ﺍﻵﻳﺔ ﻻ ﺳﻴﻤﺎ ﻭﺃﺎ ﻧﺰﻟﺖ ﺃﻭﻝ ﻣﺎ ﻧﺰﻟﺖ ﰲ ﺷﻬﺪﺍﺀ ﺃﺣﺪ ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﺍﻡ ،ﻓﻤﺎ
ﻭﺟﻪ ﺇﺣﻴﺎﺋﻪ ﻭﻫﻮ ﺣﻲ ﺃﺻﻼﹰ؟ ﻓﻮﺟﺪﺕ ﻛﻼﻣﺎﹰ ﺫﻛﺮﻩ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ -ﺳﺎﻕ ﻓﻴﻪ
ﺍﻹﺷﻜﺎﻝ ﻧﻔﺴﻪ ﻭﺃﺟﺎﺏ ﻋﻠﻴﻪ ﺑﺸﻲﺀٍ ﻓﻘﺎﻝ ) :ﻓﺈﻥ ﻗﻠﺖ ﻛﻴﻒ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺑﲔ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻢ"؛ ﻷﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻫﻢ ﺃﺣﻴﺎﺀ ﻓﻜﻴﻒ ﳛﻴﺎ ﺍﳊﻲ؟ ﻓﻘﺎﻝ ﺍﳌﻈﻬﺮ :ﻗﻴﻞ
ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺗﻠﻚ ﺍﻟﺮﻭﺡ ﰲ ﺟﻮﻑ ﻃﲑ ﺧﻀﺮ ﻓﺄﺣﻴﺎ ﺫﻟﻚ ﺍﻟﻄﲑ ﺑﺘﻠﻚ ﺍﻟﺮﻭﺡ ﻓﺼﺢ ﺍﻹﺣﻴﺎﺀ،
ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻹﺣﻴﺎﺀ ﺯﻳﺎﺩﺓ ﻗﻮﺓ ﺭﻭﺣﻪ ﻓﺸﺎﻫﺪ ﺍﳊﻖ ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ(ﺍﻫـ ،ﻭﻣﺎ ﺫﻛﺮﻩ ﻫﻮ ﻣﻦ
ﺍﻟﺘﺨﺮﳚﺎﺕ ﺍﶈﺘﻤﻼﺕ ﻓﺎﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﻗﻠﺖ :ﻭﳛﺘﻤﻞ ﺃﻥ ﻗﻮﻟﻪ " :ﺃﺣﻴﺎ ﺃﺑﺎﻙ"ﻫﻮ ﺣﻴﺎﺓﹸ ﺍﻟﺸﻬﺪﺍﺀ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ ،ﺃﻱ ﺃﺣﻴﺎﻩ
ﺑﺎﻟﺸﻬﺎﺩﺓ ﻛﻤﺎ ﺃﺣﻴﺎ ﻏﲑﻩ ،ﰒ ﺧﺼﻪ ﲟﺰﻳﺔ ﺗﻜﻠﻴﻤﻪ ﻛﻔﺎﺣﺎﹰ ،ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﺫﻛﺮ ﺁﻳﺔ ﺁﻝ ﻋﻤﺮﺍﻥ
ﺁﺧﺮ ﺍﳊﺪﻳﺚ ،ﻓﻴﻜﻮﻥ ﻣﺴﺎﻕ ﺍﳊﺪﻳﺚ ﺇﺧﺒﺎﺭﺍﹰ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲝﻴﺎﺓ ﺍﻟﺸﻬﺪﺍﺀ –
ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﺍﻡ -ﻋﻤﻮﻣﺎﹰ ،ﻭﺇﳕﺎ ﺫﹸﻛﺮﺕ ﺣﻴﺎﺓ ﻭﺍﻟﺪ ﺟﺎﺑﺮﹴ ﳌﺎ ﺳﲑﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ
ﺍﳋﺼﻴﺼﺔ ﺍﻟﱵ ﻣﻴﺰﺗﻪ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﻭﻛﺘﺐ ﱄ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ) :ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺮﻳﺪ ﺑﺬﻟﻚ
ﺗﺴﻠﻴﺔ ﺟﺎﺑﺮ ﻭﺗﺒﺪﻳﻞ ﳘﻪ ﺑﺎﻟﻔﺮﺡ ﺑﺈﺧﺒﺎﺭﻩ ﺑﺄﻥ ﺃﺑﺎﻙ ﰲ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻬﺪﺍﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﺍﻵﻳﺔ ،ﻟﻴﺲ
ﺧﺎﺭﺟﺎﹰ ﻣﻨﻬﺎ ،ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ(.ﺍﻫـ
ﺭﺍﺑﻌﺎﹰ :ﻗﺎﻝ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ –ﺭﲪﻪ ﺍﷲ) : -ﻭﲤﻨﻴﻪ ﺃﻥ ﳛﻴﺎ ﻷﻧﻪ ﻭﺟﺪ ﻟﺬﺓ ﺑﺬﻟﻪ ﻟﻨﻔﺴﻪ ﺣﲔ
ﻗﺘﻞ ﻭﺇﳕﺎ ﺑﺬﻝ ﻧﻔﺴﺎﹰ ﺧﺎﻃﺌﺔ ﻗﺪ ﺗﺪﻧﺴﺖ ﺑﺎﻟﺬﻧﻮﺏ ﻓﺄﺣﺐ ﺃﻥ ﻳﺒﺬﳍﺎ ﺛﺎﻧﻴﺔ ﻃﺎﻫﺮﺓ( ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ
ﻳﻠﺤﻖ ﺃﻳﻀﺎ ﺑﺘﻤﲏ ﺭﺟﻮﻉ ﺍﻟﺸﻬﻴﺪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٦ ] ...............................................
ﺑﺎﺏ
ﻣﺒﺎﺩﺭﺓ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻭﻧﺰﻭﳍﻦ ﺇﱃ ﺍﻟﺸﻬﻴﺪ ﻭﳌﱠﺎ ﻳﺮﻓﻊ ﻣﻦ ﻣﺼﺮﻋﻪ
ﻋ ﻨﻪ )) :ﹶﺃﻥﱠ ﺭﺟﻼ ﹶﺃﺳﻮﺩ ﹶﺃﺗﻰ ﺍﻟﻨﹺﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﺿﻲ ﺍﻟﱠﻠﻪ
ﺭ
ﻋﻦ ﹶﺃﻧﺲﹴ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ :
ﺟﻪ ، ﻻﹶ ﻣﺎﻝﹶ ﻟﻲ ،
ﻣ ﻨﺘﻦ ﺍﻟﺮﻳﺢﹺ ،ﹶﻗﺒﹺﻴﺢ ﺍﻟﹾﻮ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ، ﹺﺇﻧﻲ ﺭﺟﻞﹲ ﹶﺃﺳﻮﺩ ،
ﻭﺳﻠﻢ ،ﹶﻓﻘﹶﺎﻝﹶ :ﻳﺎ
ﺣﺘﻰ ﹸﻗﺘﻞﹶ ،ﻓﹶﹶﺄﺗﺎﻩ ﺍﻟﻨﺒﹺﻲ
ﺠﻨﺔ ، ﹶﻓﻘﹶﺎﺗﻞﹶ
ﺣﺘﻰ ﺃﹸ ﹾﻗﺘﻞﹶ ،ﻓﹶﹶﺄﻳﻦ ﹶﺃﻧﺎ ؟ ﻗﹶﺎﻝﹶ :ﻓﻲ ﺍﹾﻟ
ﻓﹶﹺﺈﻥﹾ ﹶﺃﻧﺎ ﻗﹶﺎﺗﻠﹾﺖ ﻫﺆﻻﺀِ
ﻭﻗﹶﺎﻝﹶ
ﻛﺜﹶﺮ ﻣﺎﻟﹶﻚ ،
ﳛﻚ ، ﻭﺃﹶ ﹾ
ﻃﻴﺐ ﺭﹺ
ﻭ ﹶ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻓﻘﹶﺎﻝﹶ :ﹶﻗﺪ ﺑﻴﺾ ﺍﻟﱠﻠﻪ ﻭﺟﻬﻚ ،
ﺧﻞﹸ ﺑ ﻴﻨﻪ
ﺟﺒﺔﹰ ﹶﻟﻪ ﻣﻦ ﺻﻮﻑ ، ﺗﺪ
ﻋ ﺘﻪ
ﻣﻦ ﺍﹾﻟﺤﻮﺭﹺ ﺍﹾﻟﻌﲔﹺ ،ﻧﺎﺯ
ﺟﺘﻪ
ﻘﺪ ﺭﹶﺃﻳﺖ ﺯﻭ
ﻐﻴﺮﹺﻩ : ﹶﻟ ﹶ
ﻬﺬﹶﺍ ﺃﹶﻭ ﻟ
ﻟ
ﺟﺒﺘﻪ ((ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ ،ﻭﻗﺎﻝ
ﻭﺑﻴﻦ
ﺍﻟﺬﻫﱯ :ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻭﺻﺤﺤﻪ ﺃﻳﻀﺎﹰ ﰲ )ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ،(٤١٩/٢ :ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ
)ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ،(٣٠٣/٤ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺍﺳﺘﻴﺜﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻮﻧﻪ ﺧﺎﲤﺘﻪ ﺍﳉﻨﺔ ،ﻟﻘﻮﻟﻪ " :ﻓﹶﺈﹺﻥﹾ ﹶﺃﻧﺎ
ﻞ ،ﻓﹶﹶﺄﻳﻦ ﹶﺃﻧﺎ؟" ،ﻓﻔﻴﻪ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﺍﺎﻫﺪ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺃﻣﺮ ﻗﺘﺎﻟﻪ.
ﺣﺘﻰ ﹸﺃ ﹾﻗﺘ ﹶ
ﺀ
ﺖ ﻫﺆﻻ ِ
ﻗﹶﺎﺗﻠﹾ
ﺍﻟﺜﺎﻧﻴﺔ :ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺮﺟﻞ ﻣﻦ ﺻﻔﺎﺗﻪ ،ﰒ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺍﻟﻔﻮﺯ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻓﻴﻪ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﺇﻥ ﺍﷲ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺻﻮﺭﻛﻢ ﻭﻻ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻟﻜﻦ ﻳﻨﻈﺮ ﺇﱃ ﻗﻠﻮﺑﻜﻢ
ﻭﺃﻋﻤﺎﻟﻜﻢ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﺎ ﺳﺒﺐ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻭﺍﳉﻬﺎﺩ ﺑﺎﺎ.
ﺍﻟﺮﺍﺑﻌﺔ :ﻗﻮﻟﻪ "ﺣﱴ ﺃﻗﺘﻞ" ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ )ﺣﱴ( ﻫﻨﺎ ﺗﻌﻠﻴﻠﻴﺔ ﻳﻌﲏ ﻷﺟﻞ ﺃﻥ ﺃﻗﺘﻞﹶ ،ﻭﳛﺘﻤﻞ ﺃﻥ
ﺗﻜﻮﻥ ﻏﺎﺋﻴﺔ ،ﺃﻱ ﺃﺛﺒﺖ ﻭﺃﺳﺘﻤﺮ ﰲ ﻗﺘﺎﳍﻢ ﺇﱃ ﺃﻥ ﺃﻗﺘﻞﹶ ،ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﺗﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﺘﺎﻝ ﻃﻠﺒ ﺎﹰ
ﻟﻠﺸﻬﺎﺩﺓ ﻭﻗﺼﺪﺍﹰ ﳍﺎ ،ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺗﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﻭﻋﻠﻰ ﻓﻀﻞ ﺍﻟﺜﺒﺎﺕ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ
ﺍﳉﻬﺎﺩ.
ﺍﳋﺎﻣﺴﺔ :ﺗﻐﻠﻴﺐ ﺇﺣﺴﺎﻥ ﺍﻟﻈﻦ ﺑﺎﳌﺴﻠﻤﲔ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﳛﻤﻞ ﻣﺎ
ﺫﻛﺮﻩ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻭﺻﺎﻓﻪ –ﻭﻣﻨﻬﺎ "ﻻ ﻣﺎﻝ ﱄ" – ﻋﻠﻰ ﻃﻠﺒﻪ ﺍﻟﻘﺘﻞ ﺗﻀﺠﺮﺍﹰ ﻣﻦ ﺣﺎﻟﻪ ﻭﻻ ﺟﺰﻋﺎﹰ
ﻣﻦ ﺿﺎﺋﻘﺘﻪ ،ﺑﻞ ﺃﺟﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ﰲ ﺍﻟﻘﺼﺪ ﻭﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻄﻠﺐ.
ﺍﻟﺴﺎﺩﺳﺔ :ﻣﺒﺎﺩﺭﺓ ﻧﺰﻭﻝ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻟﺰﻭﺟﻬﺎ ﺍﻟﺸﻬﻴﺪ ﻗﺒﻞ ﲪﻠﻪ ﻣﻦ ﻣﺼﺮﻋﻪ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٧ ] ...............................................
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺍﳊﺪﻳﺚ ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻛﺘﺎﺑﻪ )ﺷﺮﺡ ﺍﻟﺼﺪﻭﺭ ﺑﺸﺮﺡ ﺣﺎﻝ ﺍﳌﻮﺗﻰ ﻭﺍﻟﻘﺒﻮﺭ(٢٠٠ :
ﲢﺖ ) :ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺸﻬﻴﺪ( ،ﻭﺳﺎﻗﻪ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﲢﺖ ﺑﺎﺏ ) :ﺍﻟﺘﺮﻏﻴﺐ ﰲ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺪﺍﺀ(.
ﺟﻌﺎﻝ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ) :ﺟﻌﺎﻝ ﺁﺧﺮ :ﺃﺧﺮﺟﻪ ﺃﺑﻮ
ﻓﺎﺋﺪﺓ :ﺍﻟﺮﺟﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ ﺍﲰﻪ ﹺ
ﻣﻮﺳﻰ ﻋﻠﻲ ﺑﻦ ﻣﻨﺪﻩ ،ﻭﻗﺎﻝ :ﻻ ﺃﺩﺭﻱ ﻫﻮ ﺫﺍﻙ ﺍﳌﺘﻘﺪﻡ ﺃﻡ ﻻ؟ ﻭﺭﻭﻯ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﳎﺎﻫﺪ ﻋﻦ
ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺎﺗﻠﺖ
ﺑﲔ ﻳﺪﻳﻚ ﺣﱴ ﺃﻗﺘﻞ ،ﻳﺪﺧﻠﲏ ﺭﰊ ﻋﺰ ﻭﺟﻞ ﺍﳉﻨﺔ ﻭﻻ ﳛﻘﺮﱐ؟ ﻗﺎﻝ " :ﻧﻌﻢ " ،ﻗﺎﻝ :ﻓﻜﻴﻒ
ﻭﺃﻧﺎ ﻣﻨﱳ ﺍﻟﺮﻳﺢ ،ﺃﺳﻮﺩ ﺍﻟﻠﻮﻥ ،ﺧﺴﻴﺲ ﰲ ﺍﻟﻌﺸﲑﺓ! ﻭﻣﻀﻰ ،ﻓﻘﺎﺗﻞ ،ﻓﺎﺳﺘﺸﻬﺪ ،ﻓﻤﺮ ﺑﻪ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ " :ﺍﻵﻥ ﻃﻴﺐ ﺍﷲ ﺭﳛﻚ ،ﻳﺎ ﺟﻌﺎﻝ ،ﻭﺑﻴﺾ ﻭﺟﻬﻚ ".
ﻗﻠﺖ )ﺍﻟﻘﺎﺋﻞ ﺍﺑﻦ ﺍﻷﺛﲑ( :ﻫﺬﺍ ﻏﲑ ﺍﻷﻭﻝ؛ ﻷﻥ ﺍﻷﻭﻝ ﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ،ﻭﻫﺬﺍ ﻗﺘﻞ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﻏﲑﻩ](.ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ١:
[١٧٩/
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ) :ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮﻩ ﻏﲑ ﻣﻨﺴﻮﺏ :ﻻ ﺃﺩﺭﻱ ﻫﻮ ﺫﺍ ﻳﻌﲏ ﺍﺑﻦ ﺳﺮﺍﻗﺔ
ﺃﻭ ﻏﲑﻩ ،ﻭﻗﺎﻝ ﺑﻦ ﺍﻷﺛﲑ :ﺑﻞ ﻫﻮ ﻏﲑﻩ ،ﻗﻠﺖ :ﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺼﻔﺎﺭ ﰲ ﻛﺘﺎﺏ ﺍﻷﻧﺴﺎﺏ ﻓﻘﺎﻝ :
ﺍﳊﺒﺸﻲ ﻓﻈﻬﺮ ﺃﻧﻪ ﻏﲑﻩ ﻭﺍﷲ ﺃﻋﻠﻢ(ﺍﻫـ.
ﻌﺒﺎﺩ ﺣﺪﻳﺜﺎﹰ ﲰﻌﺘﻪ ﺃﹸﺫﻧﺎﻱ ﻭﻭﻋﺎﻩ
ﻃﺮﻳﻔﺔ :ﺣﻴﻨﻤﺎ ﻛﻨﺎ ﰲ ﺍﻟﺴﺠﻦ ﺣﺪﺛﲏ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺴﺠﻨﺎﺀ ﺍﻟ
ﻗﻠﱯ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻗﺪ ﺃﺧﺬﻭﻩ ﰲ ﻳﻮﻡﹴ ﺷﺎﺕ ﺷﺪﻳﺪ ﺍﻟﱪﺩ ﰲ ﻛﺎﺑﻞ ،ﻓﺄﺩﺧﻠﻮﻩ ﻏﺮﻓﺔ
ﺍﲰﻨﺘﻴﺔ ﺿﻴﻘﺔ ﻭﻓﺠﺄﺓﹰ ﺳﻜﺒﻮﺍ ﻋﻠﻴﻪ ﻣﺎﺀً ﺑﺎﺭﺩﺍﹰ ﻭﺑﺪﺅﻭﺍ ﻳﺮﻛﻠﻮﻧﻪ ﺑﺄﺭﺟﻠﻬﻢ ﰒ ﺧﻨﻘﻪ ﺃﺣﺪ ﺃﺷﻘﻴﺎﺋﻬﻢ
ﺧﻨﻘﹰﺎ ﻭﺟﺪ ﻣﻌﻪ ﺭﻳﺢ ﺍﳌﻮﺕ ،ﻓﺄﻏﻤﻲ ﻋﻠﻴﻪ ﺃﻭ ﻛﺎﺩ ﻓﻔﻲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺭﺃﻯ ﺍﻣﺮﺃﺗﲔ ﻏﺎﻳﺔﹰ ﰲ ﺍﳉﻤﺎﻝ
ﺗﱰﻻﻥ ﺑﺴﺮﻋﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﳓﻮﻩ ﻓﻀﺮﺑﻪ ﺃﺣﺪ ﺍﳉﻨﻮﺩ ﺿﺮﺑﺔﹰ ﺃﻓﺎﻗﺘﻪ ﻭﺃﻳﻘﻈﺘﻪ ﻓﺎﻧﻘﻄﻊ ﻋﻨﻪ ﻣﺎ ﺭﺃﻯ
ﳊﻤﺮ ﺍﳌﺴﺘﻨﻔﺮﺓ! ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻔﺮﺝ ﻋﻨﻪ ﻭﻋﻦ ﺳﺎﺋﺮ ﺃﺳﺮﻯ
ﻭﺇﺫﺍ ﺑﻪ ﱂ ﻳﺰﻝ ﺑﲔ ﺧﺎﻧﻘﻴﻪ ﻣﻦ ﺍ ﹸ
ﺍﳌﺴﻠﻤﲔ.
ﻋﻲ ،ﻗﺎﻝ ) :ﺭﹶﺃﻳﺖ ﻓﻲ
ﻋﹾﺜﻤﺎﻥ ﺍﹾﻟﺠﻮ
ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﺑﺴﻨﺪﻩ ﻋﻦ ﻗﹶﺎﺳﻢ ﺑﻦﹺ
ﻬﻢ ﹶﻗﻀﻴﺖ ﺣﺎﺟﺔﹶ
ﻋﻠﹶﻰ ﻗﹶﻮﻟﻪ :ﺍﻟﻠ
ﻣ ﻨﻪ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻮ ﻟﹶﺎ ﻳﺰﹺﻳﺪ
ﺟﻠﹰﺎ ﹶﻓﺘﻘﹶﺮﺑﺖ
ﻮﻝﹶ ﺍﹾﻟﺒﻴﺖ ﺭ
ﺍﻟﻄﱠﻮﺍﻑ ﺣ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٨ ] ...............................................
ﺪﺛﹸﻚ:
ﺣﻜﻠﹶﺎﻡﹺ؟ ﹶﻓﻘﹶﺎﻝﹶ :ﺃﹸ
ﻫﺬﹶﺍ ﺍﹾﻟ ﹶ
ﻋﻠﹶﻰ
ﻘﻠﹾﺖ ﹶﻟﻪ :ﻣﺎ ﻟﹶﻚ ﻟﹶﺎ ﺗﺰﹺﻳﺪ
ﺟﺘﻲ ﹶﻟﻢ ﺗﻘﹾﺾ .ﹶﻓ ﹸ
ﺤﺘﺎﺟﹺﲔ ﻭﺣﺎ
ﻤ
ﺍﹾﻟ
ﺰﻝﹶ ﹺﺑﻨﺎ ﹶﻟﺘﻀﺮﺏ
ﻋﺘ ﹺ
ﻛﱡﻠﻨﺎ ،ﻓﹶﺎ
ﺮﻧﺎ ﹸ
ﺳﺘﺆﺳ
ﻭﻧﺎ ﹶﺃﺭﺽ ﺍﹾﻟﻌﺪﻭ ﻓﹶﺎ
ﺷﺘﻰ ،ﻏﹶﺰ
ﺭﹶﻓﻘﹶﺎﺀ ﻣﻦ ﺑ ﹾﻠﺪﺍﻥ
ﻌﺔﹶ
ﺳﺒ
ﻛﻨﺎ
ﹸ
ﻋﻠﹶﻰ
ﻣﻦ ﺍﹾﻟﺤﻮﺭﹺ ﺍﹾﻟﻌﲔﹺ
ﺳﺒﻊ ﺟﻮﺍﺭﹴ
ﻋﹶﻠﻴﻬﺎ
ﻔﺘﺤﺔ
ﻣﹶﻌﺔﹸ ﹶﺃﺑﻮﺍﺏﹴ
ﺳﺒ
ﺴﻤﺎﺀِ ،ﻓﹶﺈﹺﺫﹶﺍ
ﻋﻨﺎ ﹸﻗﻨﺎ ،ﹶﻓﻨﻈﹶﺮﺕ ﺇﹺﻟﹶﻰ ﺍﻟ
ﺃﹶ
ﻫﺒﻄﹶﺖ
ﻣﻨﺪﻳﻞﹲ ،ﹶﻗﺪ
ﺭﻳﺔﹰ ﻓﻲ ﻳﺪﻫﺎ
ﻘﻪ ،ﻓﹶﺮﹶﺃﻳﺖ ﺟﺎ ﹺ
ﻋﻨ ﹸ
ﺮﺑﺖ
ﻣﻨﺎ ﹶﻓﻀ ﹺ
ﺟﻞﹲ
ﺭﻳﺔﹲ ،ﹶﻓﻘﹸﺪﻡ ﺭ
ﻛﻞﱢ ﺑﺎﺏﹴ ﺟﺎ ﹺ
ﹸ
ﺪﻣﺖ ﻟﺘﻀﺮﺏ
ﺭﻳﺔﹲ ،ﹶﻓﻠﹶﻤﺎ ﹶﻗ
ﻘﻲ ﺑﺎﺏ ﻭﺟﺎ ﹺ
ﻘﻴﺖ ﹶﺃﻧﺎ ،ﻭﺑ
ﻭﺑ
ﺳﺘﺔ ،
ﻋﻨﺎﻕ
ﺮﺑﺖ ﺃﹶ
ﺣﺘﻰ ﺿ ﹺ
ﺇﹺﻟﹶﻰ ﺍﻟﹾﹶﺄﺭﺽﹺ
ﻣﺤﺮﻭﻡ!
ﺷﻲﺀٍ ﻓﹶﺎﺗﻚ ﻳﺎ
ﻤﻌﺘﻬﺎ ﺗﻘﹸﻮﻝﹸ :ﹶﺃﻱ
ﺴﻫﺒﻨﹺﻲ ﹶﻟﻪ ،ﹶﻓ
ﻫﺒﻨﹺﻲ ﺑﻌﺾ ﺭﹺﺟﺎﻟﻪ ﻓﹶﻮ
ﺳﺘﻮ
ﻋﻨﻘﻲ ،ﺍ
ﻬﻢ،
ﻀﻠﹶ
ﻋﹾﺜﻤﺎﻥﹶ " :ﹸﺃﺭﺍﻩ ﹶﺃ ﹾﻓ
ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗﻨﹺﻲ( ﻗﹶﺎﻝﹶ ﻗﹶﺎﺳﻢ ﺑﻦ
ﺤﺴﺮ
ﻣﺘ
ﻏﹶﻠﻘﹶﺖ ﺍﹾﻟﺒﺎﺏ ،ﻭﺃﹶﻧﺎ ﻳﺎ ﺃﹶﺧﻲ
ﻭﺃﹶ ﹾ
ﻮﻕﹺ "
ﻋﻠﹶﻰ ﺍﻟﺸ
ﻤﻞﹸ
ﻌ
ﻙ ﻳ
ﺮ
ﻭﺗ ﹺ
ﻢ ﻳﺮﻭﺍ
ﻪ ﺭﺃﹶﻯ ﻣﺎ ﹶﻟ
ﻟﹶﺄﻧ
ﺑﺎﺏ
ﺩﺧﻮﻝ ﺍﻟﺸﻬﻴﺪ ﺍﳉﻨﺔﹶ ﺇﺛﺮ ﻣﻘﺘﻠﻪ ﻭﺃﻧﻪ ﻳﻄﹶﻌﻢ ﻓﻴﻬﺎ ﻭﻳﺸﺮﺏ ﻭﻳﺴﺮﺡ
ﺴﺒﻦ ﺍﱠﻟﺬﻳﻦ
ﺤ
ﻫﺬﻩ ﺍﻟﹾﺂﻳﺔ﴿ ﻭﻟﹶﺎ ﺗ
ﻪ ﻋﻦ
ﺪ ﺍﻟﱠﻠ
ﻕ ﻗﹶﺎﻝﹶ :ﺳﺄﹶﹾﻟﻨﺎ ﻋ ﺒ
ﻣﺴﺮﻭ ﹴ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ :ﻋﻦ
ﻋﻦ ﺫﹶﻟﻚ ﹶﻓﻘﹶﺎﻝﹶ
ﺯﻗﹸﻮﻥﹶ﴾ ﻗﹶﺎﻝﹶ :ﹶﺃﻣﺎ ﹺﺇﻧﺎ ﹶﻗﺪ ﺳﺄﹶﹾﻟﻨﺎ
ﻬﻢ ﻳﺮ
ﺭﺑ ﹺ
ﻋﻨﺪ
ﺣﻴﺎﺀٌ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﹶﺃﻣﻮﺍﺗﺎ ﺑﻞﹾ ﺃﹶ
ﹸﻗﺘﻠﹸﻮﺍ ﻓﻲ
ﺣﻴﺚﹸ ﺷﺎﺀَﺕ
ﺠﻨﺔ
ﻣﻦ ﺍﹾﻟ
ﺮﺡ
ﺮﺵﹺ ﺗﺴ
ﻘﺔﹲ ﺑﹺﺎﹾﻟﻌ
ﻌﱠﻠ ﹶ
ﻣ
ﺧﻀﺮﹴ ﻟﹶﻬﺎ ﹶﻗﻨﺎﺩﻳﻞﹸ
ﻃﻴﺮﹴ
ﻬﻢ ﻓﻲ ﺟﻮﻑ ﹶ
)) :ﹶﺃﺭﻭﺍﺣ
ﺷ ﻴﺌﹰﺎ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﻱ
ﺸﺘﻬﻮﻥﹶ
ﻫﻞﹾ ﺗ
ﻋﺔﹰ ﹶﻓﻘﹶﺎﻝﹶ :
ﻃﻠﹶﺎ
ﻬﻢ ﺍ ﱢ
ﺭﺑ
ﻬﻢ
ﻃﹶﻠﻊ ﺇﹺﹶﻟﻴ ﹺ
ﻘﻨﺎﺩﻳﻞﹺ ،ﻓﹶﺎ ﱠ
ﹸﺛﻢ ﺗﺄﹾﻭﹺﻱ ﺇﹺﻟﹶﻰ ﺗﻠﹾﻚ ﺍﹾﻟ ﹶ
ﻌﻞﹶ ﺫﹶﻟﻚ ﺑﹺﻬﹺﻢ ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕ ،ﹶﻓﻠﹶﻤﺎ ﺭﺃﹶﻭﺍ
ﻔﺷ ﹾﺌﻨﺎ! ،ﹶﻓ ﹶ
ﺣﻴﺚﹸ
ﺠﻨﺔ
ﺮﺡ ﻣﻦ ﺍﹾﻟ
ﺸﺘﻬﹺﻲ ﻭﻧﺤﻦ ﻧﺴ
ﻲﺀٍ ﻧ
ﺷ
ﻘﺘﻞﹶ ﻓﻲ
ﺣﺘﻰ ﻧ ﹾ
ﺩﻧﺎ
ﺟﺴﺎ
ﺣﻨﺎ ﻓﻲ ﺃﹶ
ﺭﺏ ﻧﺮﹺﻳﺪ ﹶﺃﻥﹾ ﺗﺮﺩ ﹶﺃﺭﻭﺍ
ﻣﻦ ﹶﺃﻥﹾ ﻳﺴﺄﹶﻟﹸﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ
ﻬﻢ ﹶﻟﻦ ﻳﺘﺮﻛﹸﻮﺍ
ﹶﺃﻧ
ﺟﺔﹲ ﺗﺮﹺﻛﹸﻮﺍ(( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :
ﻬﻢ ﺣﺎ
ﺳﺒﹺﻴﻠﻚ ﻣﺮﺓﹰ ﺃﹸﺧﺮﻯ ﹶﻓﹶﻠﻤﺎ ﺭﺃﹶﻯ ﹶﺃﻥﹾ ﹶﻟﻴﺲ ﻟﹶ
ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﻟﻄﱪﺍﱐ ،ﻭﻏﲑﻫﻢ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺛﺒﻮﺕ ﺍﳊﻴﺎﺓ ﻟﻠﺸﻬﺪﺍﺀِ ﺑﻌﺪ ﻣﻘﺘﻠﻬﻢ ،ﻭﺃﺎ ﺣﻴﺎﺓﹲ ﺣﻘﻴﻘﻴﺔ ﻓﻴﻬﺎ ﺭﺯﻕ ﻭﻓﺮﺡ ﻭﺳﺮﺡ
ﻭﻛﻼﻡ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻓﻀﻞﹸ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺇﳕﺎ ﻫﻮ ﻟﻠﻤﺨﻠﺼﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻗﺘﺎﳍﻢ ﻭﻣﻘﺘﻠﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻱ ﻹﻋﻼﺀ
ﺔ ﻋﻠﻰ ﻋﻈﻢ ﺍﻹﺧﻼﺹ ﻭﺃﳘﻴﺘﻪ.
ﻛﻠﻤﺔ ﺍﷲ ،ﻓﺎﻵﻳﺔ ﺩﺍﻟ ﹲ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٢٩ ] ...............................................
ﺍﻟﺮﺍﺑﻌﺔ :ﻋﻠﻮ ﻣﱰﻟﺔ ﺑﻌﺾﹺ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﻟﱪﺯﺥ ﺣﻴﺚ ﻳﻜﻮﻥ ﻣﺄﻭﻯ ﺃﺭﻭﺍﺣﻬﻢ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﱠﻘﺔ
ﺑﺎﻟﻌﺮﺵ ﻧﺴﺄﻝ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ.
ﺍﳋﺎﻣﺴﺔ :ﺇﻛﺮﺍﻡ ﺍﷲ ﻟﻠﺸﻬﺪﺍﺀ ﻭﳐﺎﻃﺒﺘﻪ ﳍﻢ ﻭﺗﺮﻏﻴﺒﻪ ﻋﺰ ﻭﺟﻞ ﺇﻳﺎﻫﻢ ﰲ ﺳﺆﺍﻟﻪ ﻭﺗﻜﺮﺍﺭﻩ ﺫﻟﻚ
ﻋﻠﻴﻬﻢ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﻏﺎﻳﺔ ﺍﻟﺘﻨﻌﻢ ﻭﺍﳍﻨﺎﺀِ ﺣﻴﺚ ﻗﺎﻟﻮﺍ " :ﻭﺃﻱ ﺷﻲﺀ ﻧﺸﺘﻬﻲ ...ﺇﱁ"
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﻟﻠﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﺓﹰ ﻭﻛﺮﺍﻣﺔﹰ ﻳﺘﻤﲎ ﻣﻌﻬﺎ ﺍﻟﺸﻬﻴﺪ ﺗﻜﺮﺍﺭ ﺍﻟﻘﺘﻞ ﻣﺮﺍﺕ
ﻭﻣﺮﺍﺕ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ : -ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ ) :ﺑﺎﺏ ﰲ ﺑﻴﺎﻥ ﺃﹶﻥﱠ
ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀِ ﰲ ﺍﳉﻨﺔ ﻭﺃﻧﻬﻢ ﺃﺣﻴﺎﺀٌ ﻋﻨﺪ ﺭﺑﻬﻢ ﻳﺮﺯﻗﹸﻮﻥﹶ( ،ﻭ ﺑﻮﺏ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻠﻰ ﺍﳊﺪﻳﺚ
ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ ﰲ ﺛﻮﺍﺏﹺ ﺍﻟﺸﻬﹺﻴﺪ.(
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ –ﺭﲪﻪ ﺍﷲ -ﰲ ﻗﻮﻟﻪ " :ﻫﻞ ﺗﺸﺘﻬﻮﻥ ﺷﻴﺌﺎﹰ" ﻗﺎﻝ ) :ﻫﺬﺍ ﻣﺒﺎﻟﻐﺔ ﰲ
ﺇﻛﺮﺍﻣﻬﻢ ﻭﺗﻨﻌﻴﻤﻬﻢ؛ ﺇﺫ ﻗﺪ ﺃﻋﻄﺎﻫﻢ ﺍﷲ ﻣﺎ ﻻ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ ﰒ ﺭﻏﺒﻬﻢ ﰲ ﺳﺆﺍﻝ ﺍﻟﺰﻳﺎﺩﺓ،
ﻓﻠﻢ ﳚﺪﻭﺍ ﻣﺰﻳﺪﺍ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻫﻢ ،ﻓﺴﺄﻟﻮﻩ ﺣﲔ ﺭﺃﻭﺍ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺳﺆﺍﻝ ﺃﻥ ﻳﺮﺟﻊ ﺃﺭﻭﺍﺣﻬﻢ
ﺇﱃ ﺃﺟﺴﺎﺩﻫﻢ ﻟﻴﺠﺎﻫﺪﻭﺍ ﻭﻳﺒﺬﻟﻮﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻠﺬﻭﺍ ﺑﺎﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ،
ﻭﺍﷲ ﺃﻋﻠﻢ(ﺍﻫـ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻛﻞ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺷﻲﺀٍ ﻣﻨﻪ ﷲ ﺣﻔﻈﹶﻪ ﺍﷲ ﻋﻠﻴﻪ ﺃﻭ
ﺃﻋﺎﺿﻪ ﺍﷲ ﻣﺎ ﻫﻮ ﺃﺟﻞ ﻣﻨﻪ؛ ﻭﳍﺬﺍ ﳌﺎ ﺧﺮﺝ ﺍﻟﺸﻬﺪﺍﺀ ﻋﻦ ﻧﻔﻮﺳﻬﻢ ﷲ ﺟﻌﻠﻬﻢ ﺍﷲ ﺃﺣﻴﺎﺀ ﻋﻨﺪﻩ
ﻳﺮﺯﻗﻮﻥ ،ﻭﻋﻮﺿﻬﻢ ﻋﻦ ﺃﺑﺪﺍﻢ ﺍﻟﱵ ﺑﺬﻟﻮﻫﺎ ﻟﻪ ﺃﺑﺪﺍﻥ ﻃﲑ ﺧﻀﺮ ﺟﻌﻞ ﺃﺭﻭﺍﺣﻬﻢ ﻓﻴﻬﺎ ﺗﺴﺮﺡ ﰲ
ﺍﳉﻨﺔ ﺣﻴﺚ ﺷﺎﺀﺕ ﻭﺗﺄﻭﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﻘﺔ ﺑﺎﻟﻌﺮﺵ ،ﻭﳌﺎ ﺗﺮﻛﻮﺍ ﻣﺴﺎﻛﻨﻬﻢ ﻟﻪ ﻋﻮﺿﻬﻢ
ﻣﺴﺎﻛﻦ ﻃﻴﺒﺔ ﰲ ﺟﻨﺎﺕ ﻋﺪﻥ ﺫﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ(ﺍﻫـ.
ﺭﺍﺑﻌﺎﹰ :ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ –ﺭﲪﻪ ﺍﷲ) : -ﻭﺍﻟﻈﺎﻫﺮ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻥ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺬﻱ
ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺣﺬﻓﻪ ﻟﻈﻬﻮﺭ ﺍﻟﻌﻠﻢ ﺑﻪ ،ﻭﺃﻥ
ﺍﻟﻮﻫﻢ ﻻ ﻳﺬﻫﺐ ﺇﱃ ﺳﻮﺍﻩ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺸﺘﺪ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﲰﺎﻩ ﺃﺭﻋﺪ ،ﻭﺗﻐﲑ ﻟﻮﻧﻪ ،ﻭﻛﺎﻥ ﻛﺜﲑﺍ ﻣﺎ ﻳﻘﻮﻝ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ
ﻣﻮﻗﻮﻓﺔ ،ﻭﺇﺫﺍ ﺭﻓﻊ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﲢﺮﻯ ﻓﻴﻪ ،ﻭﻗﺎﻝ " :ﺃﻭ ﺷﺒﻪ ﻫﺬﺍ ،ﺃﻭ ﻗﺮﻳﺒﺎ ﻣﻦ ﻫﺬﺍ " ﻓﻜﺄﻧﻪ -
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٠ ] ...............................................
ﻭﺍﷲ ﺃﻋﻠﻢ -ﺟﺮﻯ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺧﺎﻑ ﺃﻥ ﻻ ﻳﺆﺩﻳﻪ ﺑﻠﻔﻈﻪ ،ﻓﻠﻢ ﻳﺬﻛﺮ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺍﻟﺼﺤﺎﺑﺔﹸ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ(]ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ.[٢٦/ ٢ :
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﻋﺒﺎﺱﹴ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﻋﻦ ﺍﺑﻦﹺ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :
ﺧﻀﺮﹴ ﺗﺮﹺﺩ ﹶﺃﻧﻬﺎﺭ
ﻃﻴﺮﹴ
ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﺃﹶﺭﻭﺍﺣﻬﻢ ﻓﻲ ﺟﻮﻑ ﹶ
ﻜﻢ ﺑﹺﺄﹸﺣﺪ
))ﹶﻟﻤﺎ ﹸﺃﺻﻴﺐ ﺇﹺﺧﻮﺍﻧ ﹸ ﺳﱠﻠﻢ:
ﻭ
ﺟﺪﻭﺍ
ﺮﺵﹺ ،ﹶﻓﹶﻠﻤﺎ ﻭ
ﻇﻞﱢ ﺍﹾﻟﻌ
ﻘﺔ ﻓﻲ
ﻌﱠﻠ ﹶ
ﻣﻣﻦ ﺫﹶﻫﺐﹴ
ﻭﺗﺄﹾﻭﹺﻱ ﺇﹺﻟﹶﻰ ﹶﻗﻨﺎﺩﻳﻞﹶ
ﻣﻦ ﺛﻤﺎﺭﹺﻫﺎ ،
ﻛﻞﹸ
ﺠﻨﺔ ﺗﺄﹾ ﹸ
ﺍﹾﻟ
ﺯﻕ؛ ﻟﹶﺌﻠﱠﺎ
ﺮﺠﻨﺔ ﻧ
ﺣﻴﺎﺀٌ ﻓﻲ ﺍﹾﻟ
ﻋﻨﺎ ﹶﺃﻧﺎ ﺃﹶ
ﻣﻦ ﻳﺒﱢﻠﻎﹸ ﺇﹺﺧﻮﺍﻧﻨﺎ
ﻬﻢ ﻗﹶﺎﻟﹸﻮﺍ :
ﻣﻘﻴﻠ ﹺ
ﻭﻬﻢ
ﺮﺑﹺ ﹺ
ﻣﺸ
ﻭﻬﻢ
ﻛﻠ ﹺ
ﻃﻴﺐ ﻣﺄﹾ ﹶ
ﻋﻨﻜﹸﻢ ﻗﹶﺎﻝﹶ ﻓﹶﹶﺄﻧﺰﻝﹶ
ﻬﻢ
ﺳﺒﺤﺎﻧﻪ ﹶﺃﻧﺎ ﹸﺃﺑﱢﻠﻐ
ﻋﻨﺪ ﺍﹾﻟﺤﺮﺏﹺ ،ﹶﻓﻘﹶﺎﻝﹶ ﺍﻟﱠﻠﻪ
ﻜﻠﹸﻮﺍ
ﻫﺪﻭﺍ ﻓﻲ ﺍﹾﻟﺠﹺﻬﺎﺩ ،ﻭﻟﹶﺎ ﻳﻨ ﹸ
ﻳﺰ
ﺣﻴﺎﺀٌ﴾ ﺇﹺﻟﹶﻰ ﺁﺧﺮﹺ ﺍﻟﹾﺂﻳﺔ (( ﺭﻭﺍﻩ ﺃﲪﺪ،
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﹶﺃﻣﻮﺍﺗﺎ ﺑﻞﹾ ﺃﹶ
ﺴﺒﻦ ﺍﱠﻟﺬﻳﻦ ﹸﻗﺘﻠﹸﻮﺍ ﻓﻲ
ﺤ
ﺍﻟﱠﻠﻪ﴿ :ﻭﻟﹶﺎ ﺗ
ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺭﻭﺍﻩ
ﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺍﻟﻀﻴﺎﺀ ﺍﳌﻘﺪﺳﻲ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺛﺒﻮﺕ ﺣﻴﺎﺓ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺃﻢ ﻳﺄﻛﻠﻮﻥ ﻭﻳﺸﺮﺑﻮﻥ ﻭﻳﻜﻠﱢﻤﻮﻥ ﻭﻳﻜﻠﱠﻤﻮﻥ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻟﻘﻨﺎﺩﻳﻞ ﺍﳌﻌﻠﱠﻘﺔ ﰲ ﻇﻞ ﺍﻟﻌﺮﺵ ﻣﻦ ﺍﻟﺬﻫﺐ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﺳﺘﻤﺘﺎﻋﻬﻢ ﺑﺄﺎﺭ ﺍﳉﻨﺔ ﻭﲦﺎﺭﻫﺎ ﻭﻇﻼﳍﺎ ،ﻗﺎﻝ ﺍﳌﻼ ﺍﻟﻘﺎﺭﻱ )) :ﺗﺮﺩ ﺃﺎﺭ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﺎﺀ
ﻭﺍﻟﻠﱭ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﺸﺮﺍﺏ ﺍﻟﻄﻬﻮﺭ((ﺍﻫـ.
ﺍﻟﺮﺍﺑﻌﺔ :ﻋﻈﻢ ﻋﺒﺎﺩﺓ ﺍﳉﻬﺎﺩ ﻭﻓﻮﺯ ﺳﺎﻟﻚ ﻃﺮﻳﻘﻪ ﻭﻏﹸﱭ ﺍﻟﺰﺍﻫﺪ ﻓﻴﻪ ﺍﻟﻨﺎﻛﻞ ﻋﻨﻪ ﺍﳌﻀﻴﻊ ﻟﻪ.
ﺍﳋﺎﻣﺴﺔ :ﺣﺮﺹ ﺷﻬﺪﺍﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺇﻳﺼﺎﻝ ﺍﳋﲑ ﻹﺧﻮﺍﻢ ﺣﱴ ﺃﺧﱪ ﺍﷲ ﻋﻨﻬﻢ ﻭﺑﻠﱠﻎ
ﺭﺳﺎﻟﺘﻬﻢ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺍﺳﺘﻴﻘﺎﻥ ﺍﳌﺮﺀ ﺑﻌﺎﻗﺒﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺗﻘﻮﻳﻪ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﳉﻬﺎﺩ ﻭﲣﻔﻒ ﻋﻨﻪ ﺷﺪﺍﺋﺪﻩ ﻟﻘﻮﳍﻢ :
"ﻟﻴﺖ ﺇﺧﻮﺍﻧﻨﺎ ﻳﻌﻠﻤﻮﻥ ﲟﺎ ﺻﻨﻊ ﺍﷲ...ﺇﱁ".
ﺍﻟﺴﺎﺑﻌﺔ :ﻓﻀﻞ ﺷﻬﺪﺍﺀ ﺃﺣﺪ ﻭﻋﻠﻮ ﻣﱰﻟﺘﻬﻢ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣١ ] ...............................................
ﻣﺘﻔﺮﻗﺎﺕ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ،(ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ
ﺃﻭﻻﹰ :ﺍﳊﺪﻳﺚ ﺑﻮﺏ ﻋﻠﻴﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﰲ ﹶﻓ
ﺟﻞﱠ(.
ﻞ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﺳﺒﹺﻴ ﹺ
ﺓ ﻓﻰ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩ
ﹶﻓ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﳌﺎ ﺑﺬﻝ ﺍﻟﺸﻬﺪﺍﺀ ﺃﺑﺪﺍﻢ ﻟﻪ ﺣﱴ ﻣﺰﻗﻬﺎ ﺃﻋﺪﺍﺅﻩ ﺷﻜﺮ ﳍﻢ
ﺫﻟﻚ ﺑﺄﻥ ﺃﻋﺎﺿﻬﻢ ﻣﻨﻬﺎ ﻃﲑﺍﹰ ﺧﻀﺮﺍﹰ ﺃﻗﺮ ﺃﺭﻭﺍﺣﻬﻢ ﻓﻴﻬﺎ ﺗﺮﺩ ﺃﺎﺭ ﺍﳉﻨﺔ ،ﻭﺗﺄﻛﻞ ﻣﻦ ﲦﺎﺭﻫﺎ ﺇﱃ
ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻓﲑﺩﻫﺎ ﻋﻠﻴﻬﻢ ﺃﻛﻤﻞ ﻣﺎ ﺗﻜﻮﻥ ﻭﺃﲨﻠﻪ ﻭﺃﺎﻩ(ﺍﻫـ.
***
ﺻﻠﱠﻰ
ﺟﻞﹲ ﻟﻠﻨﹺﺒﻲ
ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ )) :ﻗﺎﻝ ﺭ
ﺿﻲ ﺍﻟﱠﻠﻪ
ﺭ
ﻋﺒﺪ ﺍﻟﱠﻠﻪ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ :ﻋﻦ ﺟﺎﺑﹺﺮ ﺑﻦ
ﻩ ﺛﹸﻢ
ﺕ ﻓﻲ ﻳﺪ
ﺠﻨﺔ ،ﻓﹶﺄﹶﹾﻟﻘﹶﻰ ﺗﻤﺮﺍ
ﺖ ﻓﹶﹶﺄﻳﻦ ﹶﺃﻧﺎ؟ ﻗﹶﺎﻝﹶ :ﻓﻲ ﺍﹾﻟ
ﻥ ﹸﻗﺘﻠﹾ
ﺖ ﹺﺇ ﹾ
ﺣﺪ :ﹶﺃﺭﹶﺃﻳ
ﻢ ﻳﻮﻡ ﺃﹸ
ﺳﻠﱠ
ﻭ
ﻪ
ﻋﹶﻠ ﻴ
ﻪ
ﺍﻟﱠﻠ
ﺣﺘﻰ ﹸﻗﺘﻞﹶ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﺴﻠﻢ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﻟﺒﻴﻬﻘﻲ.
ﻗﹶﺎﺗﻞﹶ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺍﺳﺘﻴﺜﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺳﻼﻣﺔ ﻣﺂﳍﻢ ﰲ ﺟﻬﺎﺩﻫﻢ ،ﻭﺃﻧﻪ ﻃﺮﻳﻖ ﳏﻘﱠﻖ
ﻟﻠﺠﻨﺔ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﺒﺎﻟﻎ ﻋﻠﻰ ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ،ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ)) :ﻭﻓﻴﻪ ﻣﺎ
ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻪ ﻣﻦ ﺣﺐ ﻧﺼﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ((ﺍﻫـ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻓﻴﻪ ﺛﺒﻮﺕ ﺍﳉﻨﺔ ﻟﻠﺸﻬﻴﺪ ﻭﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﲟﺠﺮﺩ ﻣﻘﺘﻠﻪ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﺣﺘﻘﺎﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺯﺩﺭﺍﺅﻫﺎ ﰲ ﻧﻈﺮ ﺍﻟﺼﺤﺎﺑﺔ.
ﺍﳋﺎﻣﺴﺔ :ﻗﻮﺓ ﻳﻘﻴﻨﻬﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲞﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲟﺎ ﺳﻴﺆﻭﻟﻮﻥ ﺇﻟﻴﻪ ﺑﻌﺪ
ﺍﻟﺸﻬﺎﺩﺓ.
ﺍﻟﺴﺎﺩﺳﺔ :ﲝﺴﺐ ﻳﻘﲔ ﺍﺎﻫﺪ ﲝﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ﻳﺴﺘﺴﻬﻞ ﺻﻌﺎﺏ ﺍﳉﻬﺎﺩ ﻭﻳﺴﺘﻬﲔ ﲟﺨﺎﻃﺮﻩ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ) :ﺑﺎﺏ ﺛﺒﻮﺕ ﺍﳉﻨﺔ ﻟﻠﺸﻬﻴﺪ ،(ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﲢﺖ :
ﺟﻞﹺ
ﺟﻞﱠ( ،ﻭﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﺟﻮﺍﺯﹺ ﺍ ﻧﻔﺮﺍﺩ ﺍﻟﺮ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
)ﺛﹶﻮﺍﺏ ﻣﻦ ﹸﻗﺘﻞﹶ ﻓﻲ
ﻏﻠﹶﺐ ﹶﺃﻧﻬﺎ
ﻋﺔ ﻭﹺﺇﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻷَ ﹾ
ﺠﻤﺎ
ﻋﻠﹶﻰ ﺍﹾﻟ
ﺪﻡﹺ
ﻘﺳﺘﺪﻻﹶﻻﹰ ﹺﺑﺠﻮﺍﺯﹺ ﺍﻟﺘ ﹶ
ﻌﺪﻭ ﺍ
ﻭﺍﻟﺮﺟﺎﻝﹺ ﺑﹺﺎﹾﻟﻐﺰﻭﹺ ﰲ ﹺﺑﻼﹶﺩ ﺍﹾﻟ
ﻘﺘﹸﻠﻪ.(
ﺳﺘ ﹾ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٢ ] ...............................................
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﻋﻼﻥ –ﺭﲪﻪ ﺍﷲ) : -ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻨﻬﻦ ﻭﱂ ﻳﻄﻤﺌﻦ ﻟﻸﻛﻞ ﻣﺴﺎﺭﻋﺔ ﻟﻠﺠﻬﺎﺩ،
ﰒ ﱂ ﻳﺮﺽ ﺑﺎﻟﺼﱪ ﻣﺪﺓ ﺃﻛﻞ ﺗﻠﻚ ﺍﳊﺒﺎﺏ ﻣﺴﺎﺭﻋﺔﹰ ﻟﻠﺨﲑﺍﺕ ﻭﺍﺳﺘﺒﺎﻗﹰﺎ ﳌﺮﺿﺎﺓ ﺍﷲ ﻋﻠﻴﻪ(ﺍﻫـ.
ﻭﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ") :ﻓﺄﻟﻘﻰ ﲤﺮﺍﺕ ﰲ ﻳﺪﻩ" ﺃﻱ ﻣﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺳﻌﺎﺩﺓ ﺩﺧﻮﻝ
ﺍﳉﻨﺔ(ﺍﻫـ.
ﺑﺎﺏ
ﺍﻟﻘﺘﻴﻞﹸ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻊ ﺃﻭﻝ ﺯﻣﺮﺓ ﺗﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ
ﻤﻌﺖ
ﺳ
ﻋﻨﻪ ﻗﺎﻝﹶ :
ﺭﺿﻲ ﺍﻟﱠﻠﻪ
ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺍﹾﻟﻌﺎﺹﹺ
ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ :ﻋﻦ
ﻔﻘﹶﺮﺍﺀُ ﺍﹾﻟﻤﻬﺎﺟﹺﺮﻭﻥﹶ ،
ﺠﻨﺔﹶ ﺍﹾﻟ ﹸ
ﻭﻝﹶ ﹸﺛﱠﻠﺔ ﺗﺪﺧﻞﹸ ﺍﹾﻟ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﹸﻮﻝﹸ)) :ﹺﺇﻥﱠ ﺃﹶ
ﻬﻢ ﺣﺎﺟﺔﹲ ﺇﹺﻟﹶﻰ
ﻣﻨ
ﺟﻞﹴ
ﺳﻤﻌﻮﺍ ﻭﺃﹶﻃﹶﺎﻋﻮﺍ ،ﻭﹺﺇﻥﹾ ﻛﹶﺎﻧﺖ ﻟﺮ
ﻤﻜﹶﺎﺭﹺﻩ ، ﺇﹺﺫﹶﺍ ﹸﺃﻣﺮﻭﺍ
ﺍﱠﻟﺬﻳﻦ ﺗﺘﻘﹶﻰ ﺑﹺﻬﹺﻢ ﺍﹾﻟ
ﺠﻨﺔﹶ
ﻣﺔ ﺍﻟﹾ
ﻘﻴﺎ
ﺻﺪﺭﹺﻩ ، ﻭﹺﺇﻥﱠ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﺪﻋﻮ ﻳﻮﻡ ﺍﹾﻟ
ﻫﻲ ﻓﻲ
ﺣﺘﻰ ﻳﻤﻮﺕ ﻭ
ﺴ ﹾﻠﻄﹶﺎﻥ ، ﹶﻟﻢ ﺗﻘﹾﺾ ﹶﻟﻪ
ﺍﻟ
ﺳﺒﹺﻴﻠﻲ ،
ﻭ ﹸﻗﺘﻠﹸﻮﺍ ﻓﻲ
ﻞ ﺍﻟﱠﻠﻪ ،
ﺳﺒﹺﻴ ﹺ
ﻦ ﻗﹶﺎﺗﻠﹸﻮﺍ ﻓﻲ
ﻋﺒﺎﺩﻱ ﺍﱠﻟﺬﻳ
ﺭﻳﻬﺎ ،ﹶﻓﻴﻘﹸﻮﻝﹸ :ﹶﺃﻳﻦ
ﻭﹺﺮﻓﻬﺎ
،ﹶﻓﺘ ﹾﺄﺗﻲ ﺑﹺﺰﺧ
ﺣﺴﺎﺏﹴ ﻭﻻ
ﻐﻴﺮﹺ
ﺧﻠﹸﻮﻧﻬﺎ ﹺﺑ
ﺠﻨﺔﹶ ،ﹶﻓﻴﺪ
ﺧﻠﹸﻮﺍ ﺍﹾﻟ
ﺳﺒﹺﻴﻠﻲ ،ﺍﺩ
ﻫﺪﻭﺍ ﻓﻲ
ﺳﺒﹺﻴﻠﻲ ،ﻭﺟﺎ
ﻭﺃﹸﻭﺫﹸﻭﺍ ﻓﻲ
ﻣﻦ
ﺪﺱ ﻟﹶﻚ
ﻘﻭﻧ ﹶ
ﺤﻦ ﻧﺴﺒﺢ ﹶﻟﻚ ﺍﻟﱠﻠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ،
ﺭﺑﻨﺎ ﻧ
ﻋﺬﹶﺍﺏﹴ ﹶﻓﺘ ﹾﺄﺗﻲ ﺍﹾﻟﻤﻼﺋﻜﹶﺔﹸ ،ﹶﻓﻴﻘﹸﻮﻟﹸﻮﻥﹶ :
ﺳﺒﹺﻴﻠﻲ ،
ﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ :ﻫﺆﻻﺀِ ﺍﱠﻟﺬﻳﻦ ﻗﹶﺎﺗﻠﹸﻮﺍ ﻓﻲ
ﻋﹶﻠ ﻴﻨﺎ ؟ ﹶﻓﻴﻘﹸﻮﻝﹸ ﺍﻟ
ﻬﻢ
ﺮﺗ
ﻫﺆﻻﺀِ ﺍﱠﻟﺬﻳﻦ ﺁﺛﹶ
ﺮﺗﻢ ، ﹶﻓﹺﻨﻌﻢ
ﺻﺒ
ﻜﻢ ﹺﺑﻤﺎ
ﻋﹶﻠﻴ ﹸ
ﻛﻞﱢ ﺑﺎﺏﹴ ﺳﻼﻡ
ﻣﻦ ﹸ
ﻜﺔﹸ
ﻋﹶﻠﻴﻬﹺﻢ ﺍﹾﻟﻤﻼﺋ ﹶ
ﺧﻞﹸ
ﺳﺒﹺﻴﻠﻲ ،ﹶﻓﺘﺪ
ﻭﺃﹸﻭﺫﹸﻭﺍ ﻓﻲ
ﺳﻨﺎﺩ ،ﻭﹶﻟﻢ ﻳﺨﺮﺟﺎﻩ،
ﻹ
ﺻﺤﻴﺢ ﺍ ِ
ﺣﺪﻳﺚﹲ
ﻘﺒﻰ ﺍﻟﺪﺍﺭﹺ(( ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ –ﻭﺍﻟﻠﻔﻆ ﻟﻪ -ﻭﻗﺎﻝ :
ﻋﹾ
ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﻄﱪﻱ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ ،ﻭﻏﲑﻫﻢ.
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﻋﻤﻲ ﻗﹶﺎﻝﹶ :ﹸﻗﻠﹾﺖ ﻟﻠﻨﹺﺒﻲ
ﺪﹶﺛﻨﺎ
ﺣﻭﻳﺔﹶ ﻗﹶﺎﻟﹶﺖ
ﻣﻌﺎ ﹺ
ﺴﻨﺎﺀَ ﹺﺑﻨﺖ
ﺣ
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ :ﻋﻦ
ﺠﻨﺔ ،ﻭﺍﻟﺸﻬﹺﻴﺪ ﻓﻲ
ﺳﱠﻠﻢ)) : ﺍﻟﻨﱯ ﻓﻲ ﺍﹾﻟ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﺠﻨﺔ؟ ﻗﹶﺎﻝﹶ ﺍﻟﻨﹺﺒﻲ
ﺳﻠﱠﻢ ﻣﻦ ﻓﻲ ﺍﹾﻟ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﻮﺋﻴﺪ ﻓﻲ ﺍﹾﻟﺠﻨﺔ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻭﺃﺑﻮ
ﺠﻨﺔ ،ﻭﺍﻟﹾ
ﺠﻨﺔ ،ﻭﺍﹾﻟﻤﻮﻟﹸﻮﺩ ﻓﻲ ﺍﹾﻟ
ﺍﹾﻟ
ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮﹴ :ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ،ﻭﺻﺤﺤﻪ
ﺍﻷﻟﺒﺎﱐ ،ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎﹰ ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ،ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﺳﺮﻳﻊ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٣ ] ...............................................
ﺑﺎﺏ
ﲤﲏ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻜﺮﺭ ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻟﺸﺮﻓﻪ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﺣﻴﺎ ﹸﺛﻢ ﹸﺃ ﹾﻗﺘﻞﹸ ﹸﺛﻢ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﹸﺛﻢ ﺃﹸ
ﺩﺕ ﹶﺃﻧﻲ ﹸﺃ ﹾﻗﺘﻞﹸ ﻓﻲ
ﻔﺴِﻲ ﹺﺑﻴﺪﻩ ﻟﹶﻮﺩ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻭﺍﱠﻟﺬﻱ ﻧ ﹾ
ﺣﻴﺎ ﹸﺛﻢ ﹸﺃ ﹾﻗﺘﻞﹸ(( ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﻞ ﹸﺛﻢ ﺃﹸ
ﻢ ﹸﺃ ﹾﻗﺘ ﹸ
ﺣﻴﺎ ﹸﺛ
ﺃﹸ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺣﻴﺚ ﲤﲎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻨﺎﳍﺎ
ﻣﺮﺍﺭﺍﹰ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ –ﺭﲪﻪ ﺍﷲ)) : -ﻭﻗﺪ ﲤﲎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻋﻼﻣﺎ ﺑﺪﺭﺟﺔ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﲢﺮﻳﻀﺎ ﻷﻣﺘﻪ ﻋﻠﻴﻬﺎ ﻭﺇﻋﻼﻣﺎ ﳍﻢ ﲟﺎ ﻓﻴﻬﺎ((ﺍﻫـ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺗﺄﻛﻴﺪ ﻫﺬﺍ ﺍﻟﺘﻤﲏ ﺑﻘﺴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎﹰ ﺑﺸﺮﻑ ﺍﻟﺸﻬﺎﺩﺓ
ﻭﺗﺮﻏﻴﺒﺎﹰ ﰲ ﻃﻠﺒﻬﺎ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺟﻮﺍﺯ ﺃﻥ ﻳﺘﻤﲎ ﺍﳌﺮﺀ ﻣﺎ ﻳﻌﻠﻢ ﻋﺪﻡ ﻭﻗﻮﻋﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )) :ﻭﻓﻴﻪ ﺇﺑﺎﺣﺔ ﲤﲏ ﺍﳋﲑ
ﻭﺍﻟﻔﻀﻞ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﲟﺎ ﳝﻜﻦ ﻭﻣﺎ ﻻ ﳝﻜﻦ((ﺍﻫـ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﳘﻴﺔ ﺣﺮﺹ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳋﲑ ﻭﻋﻘﺪ ﺍﻟﻨﻴﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻌﺬﱢﺭﺍﹰ ،ﻓﻤﺎ ﱂ ﻳﺒﻠﻐﻪ ﻋﻤﻠﻪ
ﺑﻠﻐﺘﻪ ﻧﻴﺘﻪ ﻓﻴﺜﺎﺏ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ )) :ﻗﻮﻟﻪ :ﻭﺩﺩﺕ ﺣﺼﻮﻝ ﻛﺬﺍ ﻣﻦ ﺍﳋﲑ ﻭﺇﻥ ﻋﻠﻢ
ﺃﻧﻪ ﻻ ﳛﺼﻞ؛ ﻷﻥ ﻓﻴﻪ ﺇﻇﻬﺎﺭ ﳏﺒﺔ ﺍﳋﲑ ،ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻪ ،ﻭﺍﻷﺟﺮ ﻳﻘﻊ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻨﻴﺔ((ﺍﻫـ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﲤﲏ ﺍﻟﺸﻬﺎﺩﺓ( ،ﻭﰲ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ ﻓﻲ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ(،
ﻘﺘﻞ ﻓﻲ
ﻤﻨﻲ ﺍﹾﻟ ﹶ
ﻤﻨﻰ ﺍﻟﺸﻬﺎﺩﺓﹶ( ،ﻭﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ ﲢﺖ ) :ﺑﺎﺏ ﺗ
ﻣﻦ ﺗ
ﻭﻤﻨﻲ
ﺍﻟﺘ
ﻣﺴﺄﹶﹶﻟﺘﻬﺎ(
ﻭﻤﻨﻰ ﺍﻟﺸﻬﺎﺩﺓ
ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﺗ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ) :ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻣﻌﻨﺎﻩ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺧﺮﺝ
ﻓﻀﻞﹸ ﺍﳉﻬﺎﺩ ﻭﻓﻀﻞﹸ ﺍﻟﻘﺘﻞﹺ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻓﻀﻞﹸ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺫﻟﻚ ﻻ ﳛﻴﻂ ﺑﻪ ﻛﺘﺎﺏ
ﻓﻜﻴﻒ ﺃﻥ ﳚﻤﻊ ﰲ ﺑﺎﺏ ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ ](.ﺍﻟﺘﻤﻬﻴﺪ .[٣٤٠ ١٨ :
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٤ ] ...............................................
) :ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻳﺘﻤﲎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ –ﺭﲪﻪ ﺍﷲ-
ﺍﳋﲑ ﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻌﻄﺎﻩ ﺣﺮﺻﺎﹰ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ
ﺍﻟﺸﺎﻛﺮﻳﻦ ،ﻭﺑﺬﻻﹰ ﻟﻨﻔﺴﻪ ﰲ ﻣﺮﺿﺎﺕ ﺭﺑﻪ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺩﻳﻨﻪ ،ﻭﺭﻏﺒﺔ ﰲ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺛﻮﺍﺏ
ﺭﺑﻪ ،ﻭﻟﺘﺘﺄﺳﻰ ﺑﻪ ﺃﻣﺘﻪ ﰲ ﺫﻟﻚ ،ﻭﻗﺪ ﻳﺜﺎﺏ ﺍﳌﺮﺀ ﻋﻠﻰ ﻧﻴﺘﻪ(ﺍﻫـ.
ﺭﺍﺑﻌﺎﹰ :ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ) :ﻭﻓﻴﻪ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺳﺎﺋﺮ ﺃﻋﻤﺎﻝ ﺍﻟﱪ؛ ﻷﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﲤﻨﺎﻫﺎ ﺩﻭﻥ ﻏﲑﻫﺎ ،ﻭﺫﻟﻚ ﻟﺮﻓﻴﻊ ﺩﺭﺟﺘﻬﺎ ،ﻭﻛﺮﺍﻣﺔ ﺃﻫﻠﻬﺎ؛ ﻷﻥ ﺍﻟﺸﻬﺪﺍﺀ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻢ
ﻳﺮﺯﻗﻮﻥ ،ﻭﺫﻟﻚ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﻟﺴﻤﺎﺣﺔ ﺃﻧﻔﺴﻬﻢ ﺑﺒﺬﻝ ﻣﻬﺠﺘﻬﻢ ﰲ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭﺇﻋﺰﺍﺯ ﺩﻳﻨﻪ،
ﻭﳏﺎﺭﺑﺔ ﻣﻦ ﺣﺎﺩﻩ ﻭﻋﺎﺩﺍﻩ ،ﻓﺠﺎﺯﺍﻫﻢ ﺑﺄﻥ ﻋﻮﺿﻬﻢ ﻣﻦ ﻓﻘﺪ ﺣﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ
ﺍﻟﺪﺍﺭ ﺍﻟﺒﺎﻗﻴﺔ(ﺍﻫـ.
)ﻟﻮﺩﺩﺕ ﺃﱐ ﺃﻗﺎﺗﻞ...ﺇﱁ( ﺑﺈﺛﺒﺎﺕ ﺧﺎﻣﺴﺎﹰ :ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻏﲑﻩ:
ﺍﻷﻟﻒ ﻣﻦ ﺍﳌﻘﺎﺗﻠﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻭﱄﱡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺫﻟﻚ ) :ﱂ
ﻳﺘﻤﻦ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺑﻌﺪ ﺍﳌﻘﺎﺗﻠﺔ؛ ﻟﻴﻜﻮﻥ ﻣﻨﻪ ﻋﻤﻞ ﻭﺇﻗﺎﻣﺔ ﻟﻠﺪﻳﻦ،
"ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴﻘﺘﻠﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ"(]ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ : ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ
.[٤٧٩/٧
ﻗﻠﺖ : ﻭﻫﺬﺍ ﺗﻨﺒﻴﻪ ﻟﻄﻴﻒ ﻭﻧﻜﺘﺔﹲ ﺑﺪﻳﻌﺔ ﻳﻠﺰﻡ ﺍﻟﺘﻔﻄﱡﻦ ﳍﺎ ،ﺇﺫ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﺎﻫﺪ ﻣﻊ ﺣﺮﺻﻪ ﻋﻠﻰ
ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺍﺟﺘﻬﺎﺩﻩ ﰲ ﻃﻠﺒﻬﺎ ،ﻭﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﰲ ﻣﻈﺎﻧﻬﺎ ،ﻭﺗﺮﻗﱡﺐﹺ ﻧﻴﻠﻬﺎ ﻭﺍﻟﻔﻮﺯ ﺎ -ﺃﻥ ﻳﻜﻮﻥ
ﳎﺘﻬﺪﺍﹰ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﺴﺘﻜﺜﺮﺍﹰ ﻣﻨﻬﺎ ﻣﻮﺍﻇﺒﺎﹰ ﻋﻠﻴﻬﺎ ،ﻻ ﺳﻴﻤﺎ ﺍﻟﻘﺘﺎﻝ ﻭﻣﺴﺘﻠﺰﻣﺎﺗﻪ
ﻭﻣﻜﻤﻼﺗﻪ ﻣﻦ ﺗﺪﺭﻳﺐﹴ ﻭﺇﻋﺪﺍﺩ ﻭﳓﻮ ﺫﻟﻚ؛ ﻟﻴﺠﻤﻊ ﺑﲔ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﲑ ﺑﺄﻋﻤﺎﻟﻪ
ﺮﺗﺐ ﺍﻟﻌﻠﻴﺔ ﺑﻨﻴﺘﻪ ﻭﻗﺼﺪﻩ ،ﻭﻟﻴﻜﻤﻞ ﲟﺎ ﳛﺼﻠﻪ ﻣﻦ ﺧﱪﺓ ﻭﲡﺮﺑﺔ ﻭﳑﺎﺭﺳﺔ ،ﻓﻼ
ﺭﺝﹺ ﺍﻟ
ﺩﻭﺍﻟﺘﺮﻗﱢﻲ ﰲ
ﻳﻜﻮﻥ ﺣﺮﺻﻪ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺷﺪﺓ ﺍﺷﺘﻴﺎﻗﻪ ﳍﺎ ،ﻭﺍﺳﺘﻌﺠﺎﻟﻪ ﰲ ﻃﻠﺒﻬﺎ ﺳﺒﺒﺎﹰ ﰲ ﻗﺼﻮﺭ ﳘﺘﻪ
ﺐ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ
ﻭﻓﺘﻮﺭﻫﺎ ،ﻓﻜﻠﹼﻤﺎ ﺩﻋﻲ ﻟﻌﻤﻞﹴ ﻳﻨﺘﻔﻊ ﻭﻳﻨﻔﻊ ﺑﻪ ﺍﺳﺘﺜﻘﻠﻪ ﺑﺪﻋﻮﻯ ﺃﻧﻪ ﻗﺮﻳ
ﳑﺎ ﻳﺘﻌﻠﻤﻪ ﺃﻭ ﻳﻜﺘﺴﺒﻪ ﺃﻭ ﻳﺘﻔﺮﻍ ﺇﻟﻴﻪ؟! ،ﻭﻫﺬﺍ ﺑﻼ ﺷﻚ ﻧﺎﺗﺞ ﻋﻦ ﻗﺼﻮﺭﹴ ﰲ ﺍﻟﻔﻬﻢ ،ﻭﺭﻛﻮﺩ ﰲ
ﺍﻟﺘﺼﻮﺭ ،ﺇﺫ ﻣﺎ ﻣﻦ ﻋﻤﻞﹴ ﺻﺎﱀﹴ ﻳﻘﻮﻡ ﺑﻪ -ﻭﻟﻮ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻠﺤﻈﺔ -ﺇﻻ ﻭﺟﺪﻩ ،ﻭﻣﺎ
ﻳﺪﺭﻳﻪ ﻓﻠﻌﻠﻪ ﻳﻜﻮﻥ ﺳﺒﺒﺎﹰ ﰲ ﺩﺧﻮﻟﻪ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻓﻼ ﺗﻌﺎﺭﺽ ﺇﺫﺍﹰ ﺑﲔ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻃﻠﺐ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﺳﺘﻌﺠﺎﻝ ﺍﻟﻈﻔﺮ ﺎ ﻭﺑﲔ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻳﺎﹰ ﻛﺎﻧﺖ ،ﻓﻼ
ﻳﺠﻌﻞ ﺍﺳﺘﻌﺠﺎﻟﻪ ﻟﻨﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺳﺒﺒﺎﹰ ﻟﻠﺰﻫﺪ ﻓﻴﻬﺎ )ﺃﻱ ﰲ ﺍﻷﻋﻤﺎﻝ( ،ﻭﻻ ﳚﻌﻞ ﺍﺟﺘﻬﺎﺩﻩ ﰲ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٥ ] ...............................................
ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﺎﻧﻌﺎﹰ ﻣﻦ ﺍﳉﺪ ﰲ ﻃﻠﺒﻬﺎ )ﺃﻱ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ( ﺑﻞ ﳚﻤﻊ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ ﺣﱴ
ﳝﻦ ﺍﷲ ﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﻋﻠﻰ ﺃﻛﻤﻞ ﺣﺎﻝﹴ ﻭﺃﺭﺿﺎﻩ ﻋﻤﻼﹰ ﻭﻧﻴﺔﹰ ،ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻌﺮﰊ
ﻋﺪﺍﺀِ ،ﻭﻟﹶﺎ ﺑﹺﺄﹶﻥﹾ
ﻣﻊ ﺍﻟﹾﺄﹶ
ﻘﺘﻞﹶ
ﺴﺘ ﹾ
ﻄﻠﹸﺐ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺑﹺﹶﺄﻥﹾ ﻳ
ﻌﺒﺪ ﹶﺃﻥﹾ ﻳ ﹾ
ﻋﻠﹶﻰ ﺍﹾﻟ
ﺍﳌﺎﻟﻜﻲ-ﺭﲪﻪ ﺍﷲ) : -ﻭﹶﻟﻴﺲ
ﻭﻳﺴﹶﺄﻝﹸ ﺍﻟﻠﱠﻪ
ﺬﺭﻩ
ﺣ ﹾ
ﻌ ﹾﻠﻴﺎ ،ﻭﻳﺄﹾﺧﺬﹸ
ﻫﻲ ﺍﹾﻟ
ﻛﻠﻤﺔﹸ ﺍﻟﱠﻠﻪ
ﻜﻨﻪ ﻳﻘﹶﺎﺗﻞﹸ ﻟﺘﻜﹸﻮﻥﹶ ﹶ
ﺤﺘﻮﻑ ،ﻭﹶﻟ
ﺴﻠﻢ ﻟ ﹾﻠ
ﺴﺘ
ﻳ
ﻤﻪ](ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .[٢٢٠ / ٣ :
ﻋ ﹾﻠ
ﻖ ﻓﻲ
ﺳﺒ
ﺪ ﻣﺎ
ﻌ
ﻪ ﺑ
ﻌﻄﻴﻪ ﺍﻟﱠﻠ
ﻭﻳ
ﻦ ﹶﻗ ﹾﻠﹺﺒﻪ ،
ﺓ ﺧﺎﻟﺼﺎ ﻣ
ﺍﻟﺸﻬﺎﺩ ﹶ
***
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ
ﻤﻌﺖ
ﺳﻋﺒﺪ ﺍﻟﱠﻠﻪ ﻗﹶﺎﻝﹶ :
ﻋﻦ ﺟﺎﺑﹺﺮﹺ ﺑﻦﹺ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺻﺤﺎﺑﹺﻲ ﻧﺤﺺ
ﺭﺕ ﻣﻊ ﹶﺃ
ﺩ
ﺩﺕ ﹶﺃﻧﻲ ﻏﹸﻮ
ﺣﺪ)) :ﹶﺃﻣﺎ ﻭﺍﻟﱠﻠﻪ ﻟﹶﻮﺩ
ﺻﺤﺎﺏ ﺃﹸ
ﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ ﺇﹺﺫﹶﺍ ﺫﹸﻛﺮ ﹶﺃ
ﻭ
ﺠﺒﻞﹺ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ
ﺳﻔﹾﺢ ﺍﹾﻟ
ﻌﻨﹺﻲ
ﺠﺒﻞﹺ ﻳ
ﺍﹾﻟ
ﳜﺮﺟﺎﻩ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ،ﻗﺎﻝ :ﻭﻛﺎﻥ ﻋﺎﺻﻢ –ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ-
ﻳﻘﻮﻝ » :ﻟﻜﲏ ﻭﺍﷲ ﻣﺎ ﻳﺴﺮﱐ ﺃﻧﻪ ﻛﺎﻥ ﻏﻮﺩﺭ ﻣﻌﻬﻢ« ،ﻭﺍﳊﺪﻳﺚ ﺣﺴﻦ ﺇﺳﻨﺎﺩﻩ ﺍﻷﺭﻧﺎﺅﻁ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺷﻬﺪﺍﺀ ﺃﺣﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺷﺪﺓ ﳏﺒﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳍﻢ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ " :ﺇﺫﺍ ﺫﻛﺮ...ﺇﱁ" ﺃﻥ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ
ﻣﺘﻜﺮﺭﺍﹰ ﻣﻨﻪ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺟﻮﺍﺯ ﲤﲏ ﺣﺼﻮﻝ ﻣﺎ ﻓﺎﺕ ﻭﺍﻧﻘﻀﻰ ﺇﻳﺬﺍﻧﺎﹰ ﺑﺴﻤﻮ ﻣﻘﺎﻣﻪ ﻭﺟﻠﻴﻞ ﻣﱰﻟﺘﻪ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ
)) :ﻭﻗﻮﻟﻪ :ﻏﻮﺩﺭﺕ ﻳﻌﲏ ﻟﻴﺘﲏ ﺗﺮﻛﺖ ﻣﻌﻬﻢ ﺷﻬﻴﺪﺍﹰ ﻣﺜﻠﻬﻢ((ﺍﻫـ.
ﺑﺎﺏ
ﲤﲏ ﺍﻟﺸﻬﻴﺪ ﺍﻟﻌﻮﺩ ﻟﻠﺪﻧﻴﺎ ﻟﻴﻘﺘﻞ ﻣﺮﺍﺕ ﳌﺎ ﻳﻌﺎﻳﻦ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ
ﺳﻠﱠ ﻢ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﻋ ﻨﻪ
ﻲ ﺍﻟﱠﻠﻪ
ﺭﺿ
ﻚ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻋﻦ ﹶﺃﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟ
ﻲﺀٍ ﺇﹺﻟﱠﺎ
ﺷ
ﻣﻦ
ﻋﻠﹶﻰ ﺍﻟﹾﹶﺄﺭﺽﹺ
ﺪ ﻧﻴﺎ ﻭﹶﻟﻪ ﻣﺎ
ﺟﻊ ﺇﹺﻟﹶﻰ ﺍﻟ
ﺠﻨﺔﹶ ﻳﺤﺐ ﹶﺃﻥﹾ ﻳﺮ ﹺ
ﺧﻞﹸ ﺍﹾﻟ
ﺣﺪ ﻳﺪ
ﻗﹶﺎﻝﹶ)) :ﻣﺎ ﺃﹶ
ﻣﺔ ((ﺭﻭﺍﻩ ﺃﲪﺪ،
ﻋﺸﺮ ﻣﺮﺍﺕ ﻟﻤﺎ ﻳﺮﻯ ﻣﻦ ﺍﹾﻟﻜﹶﺮﺍ
ﻘﺘﻞﹶ
ﺪ ﻧﻴﺎ ﹶﻓﻴ ﹾ
ﺟﻊ ﺇﹺﻟﹶﻰ ﺍﻟ
ﻤﻨﻰ ﹶﺃﻥﹾ ﻳﺮ ﹺ
ﺍﻟﺸﻬﹺﻴﺪ ﻳﺘ
ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﺴﻠﻢ ،ﻭﻋﻨﺪ ﻣﺴﻠﻢ ) :ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ(.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٦ ] ...............................................
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﲤﲏ ﺍﻟﺮﺟﻮﻉ ﻟﻠﺪﻧﻴﺎ ﻃﻠﺒﺎﹰ ﻟﻠﻘﺘﻞ ﻣﺮﺍﺕ ﻫﻮ ﻣﻦ ﺧﺼﺎﻝ ﺍﻟﺸﻬﻴﺪ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺃﺣﺪ
ﻏﲑﻩ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻛﻮﻥ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻃﺮﻳﻘﺎﹰ ﻣﻀﻤﻮﻧﺎﹰ ﻟﺒﻠﻮﻍ ﺍﳉﻨﺔ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﰲ ﻣﻈﺎﻧﻬﺎ ،ﻓﻤﺎ ﺫﹸﻛﺮ
ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺇﻻ ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﺍﻟﺒﺎﻗﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻌﺮﻓﻮﺍ ﻗﺪﺭﻫﺎ ﻭﻳﺘﻨﺎﻓﺴﻮﺍ ﰲ ﲢﺼﻴﻠﻬﺎ ،ﻗﺎﻝ ﺍﺑﻦ
))ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺟﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳊﺾ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﺮﻏﻴﺐ ﺑﻄﺎﻝﹴ –ﺭﲪﻪ ﺍﷲ: -
ﺍﻷﺩﻟﺔ ﰱ ﻋﻈﻴﻢ ﻓﻀﻞ ))ﻫﺬﺍ ﻣﻦ ﺻﺮﺍﺋﺢ –ﺭﲪﻪ ﺍﷲ: - ﺍﻟﻨﻮﻭﻱ ﻓﻴﻬﺎ((ﺍﻫـ ،ﻭﻗﺎﻝ
ﺍﻟﺸﻬﺎﺩﺓ((ﺍﻫـ.
ﺮﺑﺎﺎ
ﺧﻔﹼﺔ ﺁﻻﻡ ﺍﻟﻘﺘﻞ ﻭﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﻘﺘﻴﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ؛ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﹺﺑﻜﹸ
ﺍﳋﺎﻣﺴﺔ :
ﻭﺷﺪﺍﺋﺪﻫﺎ ﳌﺎ ﲤﻨﻮﺍ ﺇﻋﺎﺩﺓ ﺫﻭﻗﻬﺎ ﻭﻣﻌﺎﳉﺔ ﺃﻫﻮﺍﳍﺎ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﻟﻠﺸﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﺍﻣﺔ –ﻣﻊ ﻛﻞ ﻣﺎ ﺫﹸﻛﺮ ﻋﻨﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ -ﻣﺎ
ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥﹲ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ ،ﻭﺃﻥ ﺷﺄﺎ ﻓﻮﻕ ﻣﺎ ﻳﺘﺼﻮﺭﻩ ﻋﻘﻞﹲ،
ﻓﻠﻤﺎ ﻋﺎﻳﻨﻮﺍ ﺗﻠﻚ ﺍﻟﻜﺮﺍﻣﺔ –ﺍﻟﱵ ﱂ ﺗﻜﻦ ﳍﻢ ﻋﻠﻰ ﺑﺎﻝﹴ -ﲤﻨﻮﺍ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ ﺑﺘﻜﺮﺍﺭ ﺍﻟﻘﺘﻞ.
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﲤﲏ ﻋﻮﺩﻢ ﻟﻠﺪﻧﻴﺎ ﻻ ﻟﺰﻳﺎﺭﺓ ﺣﺒﻴﺐ ،ﻭﻻ ﻟﺮﺅﻳﺔ ﻗﺮﻳﺐ ،ﻭﻻ ﻟﻄﻠﺐ ﻣﻠﻚ ،ﻭﻻ
ﲢﺼﻴﻞ ﺟﺎﻩ ،ﻭﻻ ﳉﻤﻊﹺ ﻣﺎﻝﹴ ،ﻭﺇﳕﺎ ﻓﻘﻂ ﻟﻨﻴﻞ ﺍﻟﻘﺘﻞ ﻣﺮﺓ ﺑﻞ ﻣﺮﺍﺕ ،ﻓﻤﺎ ﻋﺎﻳﻨﻮﻩ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ
ﺃﻧﺴﺎﻫﻢ ﻛﻞﱠ ﺫﻟﻚ ﻭﺟﻌﻞ ﳘﺘﻬﻢ ﰲ ﻃﻠﺐ ﺍﻟﻘﺘﻞ )ﺍﻟﺸﻬﺎﺩﺓ( ﻭﺍﻟﺬﻱ ﺻﺎﺭ ﺑﻌﺪ ﻣﻼﺑﺴﺘﻬﻢ ﻟﻪ ﻻ
ﻳﻌﺪﻟﻪ ﺷﻲﺀٌ ﻋﻨﺪﻫﻢ ،ﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱ)) :ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﺘﻤﲎ ﺷﻴﺌﺎﹰ ﻣﻦ ﺷﻬﻮﺍﺕ
ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻨﻬﺎ ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ :ﻭﻻ ﻋﻴﺐ ﻓﻴﻬﻢ ﻏﲑ ﺃﻥ ﺳﻴﻮﻓﻬﻢ((ﺍﻫـ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺪ ﻧﻴﺎ( ،ﻓﺎﻟﻈﺎﻫﺮ ﻣﻦ
ﺟﻊ ﺇﹺﻟﹶﻰ ﺍﻟ
ﻫﺪ ﹶﺃﻥﹾ ﻳﺮ ﹺ
ﻤﻨﻲ ﺍﹾﻟﻤﺠﺎ
ﺃﻭﻻ :ﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻘﻮﻟﻪ) :ﺑﺎﺏ ﺗ
ﺗﺒﻮﻳﺒﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻟﻴﺲ ﺧﺎﺻﺎﹰ ﺑﺎﻟﺸﻬﻴﺪ ﻭﺇﳕﺎ ﻳﻌﻢ ﻛﻞ ﳎﺎﻫﺪ ﺳﻮﺍﺀ ﻣﺎﺕ ﺃﻭ ﻗﺘﻞ ،ﻣﻊ ﺃﻥ
ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻣﺼﺮﺡ ﺑﺎﻟﺸﻬﻴﺪ ﻳﺆﻛﺪ ﺫﻟﻚ -ﺯﻳﺎﺩﺓﹰ ﻋﻠﻰ ﺫﻛﺮ ﻟﻔﻆ ﺍﻟﺸﻬﻴﺪ -ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ
ﺻﻔﺔ ﺍﻟﻘﺘﻞ ﻋﻨﺪ ﲤﲏ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻓﻴﻤﻜﻦ ﲪﻞ ﺍﳌﻌﲎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻴﲏ ﺑﻘﻮﻟﻪ ) :ﺃﻱ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٧ ] ...............................................
ﲤﲎ ﺍﺎﻫﺪ ﺍﻟﺬﻱ ﺟﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰒ ﻗﺘﻞ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ(ﺍﻫـ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﻪ
ﺁﺧﺮ ﻗﺼﺪﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻫﻮ ﺃﻥ ﺍﺎﻫﺪ ﺷﻬﻴﺪ ﺳﻮﺍﺀ ﻗﺘﻞ ﺃﻭ ﻣﺎﺕ ﺑﺄﻱ ﺣﺘﻒ ﻣﺎﺕ ﻛﻤﺎ ﺟﺎﺀ ﰲ
ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ،ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﺛﺎﺑﺘﺎﹰ ﻟﻪ ﻣﺎ ﺩﺍﻡ ﻗﺪ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﳎﺎﻫﺪﺍﹰ ،ﻭﻳﺤﻤﻞ
ﻗﻮﻟﻪ )ﻓﻴﻘﺘﻞ( ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﺍﳌﺸﻬﻮﺭ ﻷﻥ ﻟﻔﻆ ﺍﻟﺸﻬﺪﺍﺀ ﻳﻨﺼﺮﻑ ﻏﺎﻟﺒﺎﹰ ﺇﱃ ﺍﳌﻘﺘﻮﻟﲔ ﰲ ﺳﺒﻴﻞ ﺍﷲ
ﻭﺇﻥ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻴﻬﻢ .ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﻬﻦ ،(ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮﹴ –ﺭﲪﻪ
ﻔﺘ ﹺ
ﺻﹶﻭ
ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎﹰ ﺑﻠﻔﻆ ﺁﺧﺮ ﲢﺖ) :ﺑﺎﺏ ﺍﹾﻟﺤﻮﺭﹺ ﺍﻟﹾﻌﲔﹺ
ﺍﷲ) : -ﻗﺎﻝ ﺍﳌﻬﻠﺐ :ﺇﳕﺎ ﺃﻭﺭﺩ ﺣﺪﻳﺚ ﺃﻧﺲ ﻫﺬﺍ ﻟﻴﺒﲔ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﺘﻤﲎ ﺍﻟﺸﻬﻴﺪ ﺃﻥ
ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻘﺘﻞ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺳﺒﻴﻞ ﺍﷲ؛ ﻟﻜﻮﻧﻪ ﻳﺮﻯ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻓﻮﻕ ﻣﺎ ﰲ
ﻧﻔﺴﻪ ،ﺇﺫ ﻛﻞ ﻭﺍﺣﺪﺓ ﻳﻌﻄﺎﻫﺎ ﻣﻦ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻟﻮ ﺃﻃﻠﺖ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻷﺿﺎﺀﺕ ﻛﻠﻬﺎ(]ﻓﺘﺢ
ﺍﻟﺒﺎﺭﻱ .[١٥/ ٦ :
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ( ،ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻋﻮﺍﻧﺔ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ
ﺛﺎﻧﻴﺎﹰ :ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ )ﺑﺎﺏ ﹶﻓ
ﲢﺖ ﺑﺎﺏ ) :ﺑﻴﺎﻥ ﺛﻮﺍﺏ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ( ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ
ﺟﻞﱠ( ،ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﺑﺎﻟﻠﻔﻆ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ ،ﻭﻗﺒﻠﻪ ﺑﻠﻔﻆ :
ﻞ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﺓ ﻓﻰ ﺳﺒﹺﻴ ﹺ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩ
ﹶﻓ
)ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻳﺴﺮﻩ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺍﻟﺸﻬﻴﺪ ،ﻓﺈﻧﻪ ﳛﺐ ﺃﻥ ﻳﺮﺟﻊ ﻟﻴﻘﺘﻞ ﻣﺮﺓ
ﺃﺧﺮﻯ( ،ﻭﺭﻭﺍﻳﺔ ﲤﲏ ﺍﻟﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ ﺟﺎﺀﺕ ﲢﺖ ) :ﺫﻛﺮ ﺍﻟﺒﻴﺎﻥ ﺑﺄﻥ ﲤﲏ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺮﺟﻮﻉ
ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﺪﺩ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻭﻗﺪ ﻳﺘﻤﲎ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﺍﳌﺬﻛﻮﺭ( ،ﻓﺎﻟﺜﺎﺑﺖ ﻫﻮ
ﲤﲏ ﺭﺟﻮﻉ ﺍﻟﺸﻬﻴﺪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻣﺎ ﻋﺪﺩ ﻣﺎ ﻳﺘﻤﻨﺎﻩ ﻓﻘﺪ ﻳﻘﺎﻝ ﺑﺄﻧﻪ ﻳﻘﻊ
ﲝﺴﺐ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻬﻴﺪ ﰲ ﺍﳉﻨﺔ ﻭﻣﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ،ﻓﻜﻠﻤﺎ ﺍﺭﺗﻔﻌﺖ ﻣﱰﻟﺘﻪ ﻭﻋﻈﻤﺖ ﻛﺮﺍﻣﺔ
ﺍﷲ ﻟﻪ ﻛﺎﻥ ﻋﺪﺩ ﻣﺎ ﻳﺘﻤﻨﺎﻩ ﻣﻦ ﺍﻟﻘﺘﻞ ﺃﻛﺜﺮ ،ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﲢﻀﻴﺾ ﻋﻠﻰ ﺑﺬﻝ ﺍﻬﻮﺩ ﻟﻨﻴﻞ ﺃﻋﻠﻰ
ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮ ﺍﳌﺮﺍﺕ ﺇﳕﺎ ﻫﻮ ﻟﻠﺘﻜﺜﲑ ﻻ ﳋﺼﻮﺹ ﺍﻷﻋﺪﺍﺩ ﺍﳌﺬﻛﻮﺭﺓ
ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱ ) :ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻜﺜﺮﺓ(ﺍﻫـ .ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ –ﺭﲪﻪ ﺍﷲ) : -ﻭﺇﳕﺎ ﻳﺘﻤﲎ ﺃﻥ ﻳﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﻟﻌﻠﻤﻪ ﺑﺄﻥ
ﺫﻟﻚ ﳑﺎ ﻳﺮﺿﻲ ﺍﷲ ﻭﻳﻘﺮﺏ ﻣﻨﻪ؛ ﻷﻥ ﻣﻦ ﺑﺬﻝ ﻧﻔﺴﻪ ﻭﺩﻣﻪ ﰱ ﺇﻋﺰﺍﺯ ﺩﻳﻦ ﺍﷲ ﻭﻧﺼﺮﺓ ﺩﻳﻨﻪ
ﻭﻧﺒﻴﻪ ،ﻓﻠﻢ ﺗﺒﻖ ﻏﺎﻳﺔ ﻭﺭﺍﺀ ﺫﻟﻚ ﻭﻟﻴﺲ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻣﺎ ﺗﺒﺬﻝ ﻓﻴﻪ ﺍﻟﻨﻔﺲ ﻏﲑ ﺍﳉﻬﺎﺩ ،ﻓﻠﺬﻟﻚ
ﻋﻈﻢ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ(ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٨ ] ...............................................
ﺭﺍﺑﻌﺎﹰ :ﻗﺎﻝ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ –ﺭﲪﻪ ﺍﷲ) :-ﻓﻠﻤﺎ ﺑﺬﻝ ﺍﻟﺸﻬﻴﺪ ﻧﻔﺴﻪ ﺍﻟﱵ ﻫﻲ ﺃﻋﺰ ﺍﻷﺷﻴﺎﺀ
ﺇﻟﻴﻪ ،ﻭﺑﺎﻋﻬﺎ ﷲ ﺗﻌﺎﱃ ﻃﻠﺒﺎﹰ ﻹﻋﻼﺀ ﻛﻠﻤﺘﻪ ﻓﺎﻗﺘﻄﻊ ﺩﻭﺎ -ﻭﺑﻌﻴﻨﻪ ﺗﻌﺎﱃ ﻣﺎ ﻳﺘﺤﻤﻞ ﺍﳌﺘﺤﻤﻠﻮﻥ ﻣﻦ
ﺃﺟﻠﻪ -ﻭﻻ ﺷﻲﺀ ﺃﻋﻈﻢ ﳑﺎ ﻳﺘﺤﻤﻠﻪ ﺍﻟﺸﻬﻴﺪ -ﺟﺎﺯﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﺃﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ ﲟﺎ
ﺗﻘﺼﺮ ﻋﻘﻮﻝ ﺍﻟﺒﺸﺮ ﻋﻨﻪ ،ﻭﺃﻭﻝ ﺫﻟﻚ ﺃﻧﻪ ﱂ ﳜﺮﺟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺃﺷﻬﺪﻩ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ
ﲨﻠﺔ ﻭﺇﻥ ﱂ ﻳﺪﺭﻙ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻄﺮﻑ ﺗﻔﺼﻴﻠﻬﺎ ،ﻓﲑﻯ ﺑﻌﻴﻨﻪ ﻣﻦ ﺣﻴﺚ ﺍﻹﲨﺎﻝ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﻟﻪ ﻣﻦ
ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳋﲑ ﻭﻟﺬﻟﻚ ﲰﻲ ﺷﻬﻴﺪﺍ(]ﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ.[٣٤١/٢:
ﺑﺎﺏ
ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻔﻀﻠﻪ ﺍﻟﻨﺒﻴﻮﻥ ﺇﻻ ﺑﺪﺭﺟﺔ ﺍﻟﻨﺒﻮﺓ
ﺤﺒﺔﹲ -ﹶﺃﻥﱠ
ﺻ
ﻋ ﻨﻪ- ﻭﻛﹶﺎﻧﺖ ﹶﻟﻪ
ﺿﻰ ﺍﻟﱠﻠﻪ
ﺭ
ﻤﻰ
ﺴﹶﻠ
ﻋﺒﺪ ﺍﻟ
ﺔ ﺑﻦﹺ
ﻋ ﺘﺒ ﹶ
ﻋﻦ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﻭﻣﺎﻟﻪ
ﻔﺴِﻪ
ﺮﺝ ﹺﺑﻨ ﹾ
ﻣﻦ ﺧ
ﺆﺟﻞﹲ ﻣ
ﻼﹶﺛﺔﹲ :ﺭ
ﻘﺘﻠﹶﻰ ﹶﺛ ﹶ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ )) :ﺍﹾﻟ ﹶ
ﻀﹸﻠﻪ ﺍﻟﻨﹺﺒﻴﻮﻥﹶ ﺇﹺﻻﱠ
ﻔ
ﻻ ﻳ ﹾ
ﻪ ﹶ
ﺷﺮ
ﺖ ﻋ
ﻪ ﺗﺤ
ﺔ ﺍﻟﱠﻠ
ﻤﺤﻦ ﰲ ﺧ ﻴ
ﻤﺘ
ﻤ
ﻘﺘﻞ ،ﹶﻓﺬﹶﻟﻚ ﺍﹾﻟ
ﺣﺘﻰ ﻳ ﹾ
ﻭ ﹶﻓﻘﹶﺎﺗﻞﹶ
ﻌﺪ
ﻓﻠﻘﻲ ﺍﹾﻟ
ﺣﺘﻰ
ﻌﺪﻭ ﹶﻓﻘﹶﺎﺗﻞﹶ
ﺨﻄﹶﺎﻳﺎ ﻟﻘﻲ ﺍﹾﻟ
ﺬﻧﻮﺏﹺ ﻭﺍﹾﻟ
ﻔﺴِﻪ ﻣﻦ ﺍﻟ ﱡ
ﻋﻠﹶﻰ ﻧ ﹾ
ﻣﻦ ﻗﹶﺮﻑ
ﻭﺭﺟﻞﹲ ﻣﺆ
ﺟﺔ ﺍﻟﻨﺒﻮﺓ ،
ﺪﺭ
ﹺﺑ
ﺧﻞﹾ ﻣﻦ
ﻭﻗﻴﻞﹶ ﹶﻟﻪ ﺍﺩ
ﺨﻄﹶﺎﻳﺎ ،
ﻣﺤﺎﺀٌ ﻟ ﹾﻠ
ﺴﻴﻒ
ﺧﻄﹶﺎﻳﺎﻩ ﹺﺇﻥﱠ ﺍﻟ
ﺫﻧﻮﺑﻪ ﻭ
ﻣﺤﺖ ﹸ
ﺼﺔﹲ
ﻤ
ﺼ
ﻤ
ﻣﻘﺘﻞ ،ﹶﻓﺘﻠﹾﻚ
ﻳ ﹾ
ﻀﻞﹸ ﻣﻦ
ﻌﻀﻬﺎ ﹶﺃ ﹾﻓ
ﻌﺔﹸ ﹶﺃﺑﻮﺍﺏﹴ -ﺑ
ﺳﺒ
ﻬﻨﻢ
ﺷﺌﹾﺖ ﻓﹶﹺﺈﻧﻬﺎ ﹶﺛﻤﺎﹺﻧﻴﺔﹸ ﹶﺃﺑﻮﺍﺏﹴ -ﻭﻟﺠ
ﺠﻨﺔ ﺍﻟﱠﺜﻤﺎﹺﻧﻴﺔ
ﺃﻱ ﹶﺃﺑﻮﺍﺏﹺ ﺍﹾﻟ
ﻘﺘﻞ ﹶﻓﺬﹶﺍﻙ ﰲ ﺍﻟﻨﺎﺭﹺ ﹺﺇﻥﱠ
ﺣﺘﻰ ﻳ ﹾ
ﻭﻣﺎﻟﻪ ﹶﻓﻘﹶﺎﺗﻞﹶ
ﺴﻪ
ﻔ ِ
ﺮﺝ ﹺﺑﻨ ﹾ
ﻣﻨﺎﻓﻖ ﺧ
ﺟﻞﹲ
ﻭﺭ
ﺠﻨﺔ ،
ﻌﻨﹺﻰ ﹶﺃﺑﻮﺍﺏ ﺍﹾﻟ
ﺑﻌﺾﹴ ﻳ
ﻤﺤﻮ ﺍﻟﻨﻔﹶﺎﻕ .((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺪﺍﺭﻣﻲ ،ﻭﺍﻟﻄﻴﺎﻟﺴﻲ ،ﻭﺍﻟﻄﱪﺍﱐ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ،
ﺴﻴﻒ ﻻﹶ ﻳ
ﺍﻟ
ﻭﺍﻟﺒﻴﻬﻘﻲ –ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،-ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﻭﺣﺴﻨﺔ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ-
ﻋﺒﺎﺱﹴ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻋﻦﹺ ﺍﺑﻦﹺ
ﺔ ﺑﻜﹾﺮﺓﹰ
ﺠﻨ
ﻣﻦ ﺍﹾﻟ
ﻢ
ﻬ
ﺯﻗﹸ
ﺭﻢ ﹺ
ﻬ
ﻋﹶﻠﻴ ﹺ
ﺮﺝ
ﺀ ﻳﺨ
ﺔ ﺧﻀﺮﺍ َ
ﺠﻨﺔ -ﰲ ﹸﻗﺒ
ﺮ ﹺﺑﺒﺎﺏﹺ ﺍﹾﻟ
ﺭﻕﹴ -ﻧﻬ ﹴ
ﻋﻠﹶﻰ ﺑﺎ ﹺ
ﻬﺪﺍﺀُ
))ﺍﻟﺸ
ﺸﻴﺎ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﻄﱪﻱ ،ﻭﺍﻟﻄﱪﺍﱐ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ
ﻋ
ﻭ
ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ،ﻭﺍﻷﺭﻧﺎﺅﻁ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﺔ ﻋﻠﻰ ﻋﻠﻮ ﻣﱰﻟﺔ ﺻﺎﺣﺒﻬﺎ ﻟﻜﻮﺎ ﲢﺖ
ﺧﻴﻤﺔ ﺍﷲ :ﺍﳋﻴﻤﺔ ﻣﻌﺮﻭﻓﺔ ،ﻭﲨﻌﻬﺎ ﺧﻴﺎﻡ ،ﻭﻫﻲ ﻫﻨﺎ ﺩﺍﻟ ﹲ
ﻇﻞ ﺍﻟﻌﺮﺵ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٣٩ ] ...............................................
ﺍﻟﺸﻬﻴﺪ ﺍﳌﻤﺘﺤﻦ :ﻗﺎﻝ ﺍﳌﻼ ﺍﻟﻘﺎﺭﻱ :ﺃﻱ ﺍﳌﺸﺮﻭﺡ ﺻﺪﺭﻩ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﺒﻪ ﻟﻠﺘﻘﻮﻯ
ﳌﻤﺘﺤﻦ ﻫﻮ ﺍﳌﹸﺼﻔﱠﻰ ﺍﳌﹸﻬﺬﱠﺏ
ﺍﻫـ ،.ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ) :ﻗﺎﻝ ﴰﺮ :ﻗﻮﻟﻪ ﻓﺬﻟﻚ ﺍﻟﺸﻬﻴﺪ ﺍ ﹸ
ﻣﺤﻨﺖ ﺍﻟﻔﻀﺔﹶ ﺇﹺﺫﺍ ﺻﻔﻴﺘﻬﺎ ﻭﺧﻠﺼﺘﻬﺎ ﺑﺎﻟﻨﺎﺭ ،ﻭﺭﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﺍﳌﺨﻠﱠﺺ ﻣﻦ
ﺧﻠﱠﺺ ﺍﷲُ ﻗﻠﻮﻢ ،ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﻋﺒﻴﺪﺓ :ﺍﻣﺘﺤﻦ ﺍﷲُ ﻗﻠﻮﻢ
ﺤﻦ ﺍﷲُ ﻗﻠﻮﺑﻬﻢ" ﻗﺎﻝ :
"ﺃﹸﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﻣﺘ
ﳌﺬﹶﱠﻟﻞﹸ(ﺍﻫـ.
ﻮﻃﱠﺄﹸ ﺍ ﹸ
ﺤﻦ ﺍﳌﹸ
ﳌﻤﺘ
ﻫﺬﱠﺎ ،ﻭﻗﺎﻝ ﻏﲑﻩ :ﺍ ﹸ
ﺻﻔﱠﺎﻫﺎ ﻭ
ﺴﺒﻬﺎ .ﻳﻘﺎﻝ :ﻗﹶﺮﻑ ﺍﻟﺬﻧﺐ ﻭﺍ ﹾﻗﺘﺮﻓﹶﻪ ﺇﺫﺍ
ﻛ
ﻗﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﺃﻱ ﹶ
ﻋﻤﻠﻪ ﺍﻫـ.
ﳑﺼﻤﺼﺔ :ﳑﺤﺼﺔ ﻣﻄﻬﺮﺓ ،ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ) :ﺍﳌﻌﲎ :ﺃﹶﻥ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻣﻄﻬﺮﺓ
ﺮﻕ ﺍﳌﺎﺀُ ﻓﻴﻪ ﻭﺣﺮﻙ ﺣﱴ
ﺭﻗﹾ ﹺ
ﺼﻤﺺ ﺍﻹِﻧﺎﺀَ ﺍﳌﺎﺀُ ﺇﹺﺫﺍ
ﻤ
ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﺫﻧﻮﺑﻪ ﻣﺎﺣﻴﺔﹲ ﺧﻄﺎﻳﺎﻩ ﻛﻤﺎ ﻳ
ﻳﻄﻬﺮ(ﺍﻫـ.
ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ،ﻭ ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ :ﻟﻌﻞ ﺍﳌﺮﺍﺩ ﺑﻪ
ﺑﺎﺭﻕ :ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ :ﻧﻬﺮ ﺑﺒﺎﺏﹺ ﺍﳉﹶﻨﺔ ﻓﻲ
ﺍﻟﻨﻬﺮ ﺍﻟﺬﻱ ﺑﺒﺎﺏ ﺍﳉﻨﺔ ﻭﻳﻈﻬﺮﺍﻫـ.
ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﱪﻕ ﻣﻨﻪ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺗﻔﺎﻭﺕ ﺣﺎﻻﺕ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﳉﻬﺎﺩ ﻓﻤﻨﻬﻢ ﻣﻦ ﻫﻮ ﰲ ﺃﻋﻠﻰ ﻋﻠﻴﲔ ﻭﻣﻨﻬﻢ ﺩﻭﻥ ﺫﻟﻚ،
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ –ﺭﲪﻪ ﺍﷲ )) : -ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ ﺃﺣﻮﺍﻝ ﺍﻟﺸﻬﺪﺍﺀ ﻃﺒﻘﺎﺕ ﳐﺘﻠﻔﺔ ﻭﻣﻨﺎﺯﻝ ﻣﺘﺒﺎﻳﻨﺔ
ﳚﻤﻌﻬﺎ ﺃﻢ ﻳﺮﺯﻗﻮﻥ((ﺍﻫـ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺗﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﺑﺎﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﻣﺎ ﺧﺼﻪ ﺍﻟﺪﻟﻴﻞ ﻭﺳﻴﺄﰐ.
ﺍﻟﺮﺍﺑﻌﺔ :ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﺍﳋﺎﻣﺴﺔ :ﻣﱰﻟﺔﹸ ﺻﻔﺎﺀِ ﺍﻟﻘﻠﻮﺏ ﻭﺯﻛﺎﺋﻬﺎ ﻭﻃﻬﺎﺭﺎ ﻭﻧﻘﺎﺋﻬﺎ ،ﻭﺿﺮﻭﺭﺓ ﺍﻟﻌﻨﺎﻳﺔ ﺎ ﻭﲣﻠﻴﺼﻬﺎ ﻣﻦ
ﺷﻮﺍﺋﺐ ﺍﻟﺮﻳﺎﺀ ﻭﺍﳊﺴﺪ ﻭﺍﻟﻜﱪ ﻭﺍﻟﻐﺮﻭﺭ ﻭﳓﻮﻫﺎ ،ﻭﺗﻌﻤﲑﻫﺎ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻛﺎﻹﺧﻼﺹ
ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻹﺧﺒﺎﺕ ﻭﺍﻟﺼﺪﻕ ﻭﻏﲑ ﺫﻟﻚ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﻮﻢ
ﻟﻠﺘﻘﻮﻯ﴾
ﺍﻟﺴﺎﺩﺳﺔ :ﻋﻈﻢ ﺃﺟﺮ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻟﻘﻮﻟﻪ :ﻭﻗﺎﺗﻞ ﺣﱴ ﻳﻘﺘﻞ.
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﺻﺪﻳﻘﲔ ﻻ ﻳﻔﻀﻠﻬﻢ ﺍﻟﻨﺒﻴﻮﻥ ﺇﻻ ﺑﺪﺭﺟﺔ ﺍﻟﻨﺒﻮﺓ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٠ ] ...............................................
ﺍﻟﺜﺎﻣﻨﺔ :ﺧﲑ ﺩﻭﺍﺀ ﳌﻦ ﺃﺳﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳉﻬﺎﺩ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻪ ،ﻋﻜﺲ
ﻣﻦ
ﻭ
ﻣﺎ ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﻣﻦ ﺃﻥ ﺍﻟﻌﺎﺻﻲ ﻻ ﻣﻜﺎﻥ ﻟﻪ ﰲ ﺍﳉﻬﺎﺩ ،ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ –ﺭﲪﻪ ﺍﷲ ) : -
ﻛﺘﺎﹺﺑﻪ
ﺧﺒﺮ ﺍﻟﱠﻠﻪ ﻓﻲ
ﻛﻤﺎ ﺃﹶ
ﺫﻧﻮﺑﻪ ﹶ
ﻐﻔﺮ ﹸ
ﺟﻞﱠ ﻳ
ﻈﻢ ﺩﻭﺍﺋﻪ ﺍﹾﻟﺠﹺﻬﺎﺩ ؛ ﻓﹶﹺﺈﻥﱠ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﻋ ﹶ
ﺬﻧﻮﺏﹺ ﻓﹶﺄﹶ
ﻛﺜﲑ ﺍﻟ ﱡ
ﻛﹶﺎﻥﹶ ﹶ
ﻜﻢ(" ﺍﻫـ.
ﺫﻧﻮﺑ ﹸ
ﻜﻢ ﹸ
ﻐﻔﺮ ﹶﻟ ﹸ
ﻭﺗﻌﺎﻟﹶﻰ " :ﻳ
ﺳﺒﺤﺎﻧﻪ
ﹺﺑﻘﹶﻮﻟﻪ
ﺍﻟﺘﺎﺳﻌﺔ :ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻮ ﰲ ﺩﺭﺟﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺈﺻﻼﺡ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻣﻊ ﺍﻟﺼﱪ
ﻭﺍﻟﺼﺪﻕ.
ﺍﻟﻌﺎﺷﺮﺓ :ﺃﻥ ﻟﻠﺠﻨﺔ ﲦﺎﻧﻴﺔ ﺃﺑﻮﺍﺏ ﻭﻟﻠﻨﺎﺭ ﺳﺒﻌﺔ.
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺃﻥ ﺍﳌﻨﺎﻓﻖ ﻗﺪ ﳜﺮﺝ ﻟﻠﻘﺘﺎﻝ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ،ﻭﻳﻘﺘﻞ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﻔﺎﺭﺓ ﻟﻪ ﺑﻞ ﻫﻮ
ﰲ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ.
ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ :ﺧﻄﺮ ﺍﻟﻨﻔﺎﻕ ﻭﺍﳊﺬﺭ ﻣﻨﻪ.
ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ :ﻋﻈﻢ ﺃﻣﺮ ﺍﻟﻨﻴﺔ ﻭﺃﻥ ﺍﻟﻨﺠﺎﺓ ﻭﺍﳋﺴﺮﺍﻥ ﻣﻌﻠﻖ ﻋﻠﻴﻬﺎ ،ﻓﺎﳌﺴﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺬﻧﻮﺏ
ﺩﻉ ﻓﻬﻠﻚ ﻭﻛﻼﳘﺎ ﻣﻘﺎﺗﻞﹲ ﰒ ﻣﻘﺘﻮﻝﹲ.
ﺻﺪﻕ ﻗﻠﺒﻪ ﻓﻨﺠﺎ ،ﻭﺍﳌﻨﺎﻓﻖ ﻛﺬﺏ ﻭﺧﺎ
ﻣﺘﻔﺮﻗﺎﺕ
ﻬﺪﺍﺀَ ﺇﹺﻟﱠﺎ
ﻀﻠﹸﻮﻥﹶ ﺍﻟﺸ
ﻔ
ﺃﻭﻻﹰ :ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﻟﹾﹶﺄ ﻧﹺﺒﻴﺎﺀَ ﻟﹶﺎ ﻳ ﹾ
ﺟﻞﱠ(.
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﻀﻞﹺ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻰ
ﻘﻂﹾ( ،ﻭﺳﺎﻗﻪ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ) :ﺑﺎﺏ ﹶﻓ
ﺟﺔ ﺍﻟﻨﺒﻮﺓ ﹶﻓ ﹶ
ﺪﺭ
ﹺﺑ
ﺛﺎﻧﻴﺎﹰ :ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﻛﻮﻥ ﺑﻌﺾ ﺍﻟﺸﻬﺪﺍﺀ ﻋﻠﻰ ﺑﺎﺭﻕﹴ -ﺮ ﺑﺒﺎﺏ
ﺍﳉﻨﺔ -ﺣﻴﺚ ﻗﺪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﺑﻌﺾ ﺍﻟﺸﻬﺪﺍﺀ ﻟﻴﺴﻮﺍ ﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺇﳕﺎ ﻋﻨﺪ ﺑﺎﺎ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﻛﺜﲑ –
ﺭﲪﻪ ﺍﷲ) : -ﻭﻛﺄﻥ ﺍﻟﺸﻬﺪﺍﺀ ﺃﻗﺴﺎﻡ :ﻣﻨﻬﻢ ﻣﻦ ﺗﺴﺮﺡ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺍﳉﻨﺔ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻰ
ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﺑﺒﺎﺏ ﺍﳉﻨﺔ ،ﻭﻗﺪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺘﻬﻰ ﺳﲑﻫﻢ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﻓﻴﺠﺘﻤﻌﻮﻥ ﻫﻨﺎﻟﻚ،
ﻭﻳﻐﺪﻯ ﻋﻠﻴﻬﻢ ﺑﺮﺯﻗﻬﻢ ﻫﻨﺎﻙ ﻭﻳﺮﺍﺡ ،ﻭﺍﷲ ﺃﻋﻠﻢ ](.ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ،[١٦٤ / ٢ :ﻭﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ
–ﺭﲪﻪ ﺍﷲ – ﺗﺒﻌﺎﹰ ﻟﻠﻘﺮﻃﱯ ) :ﻭﻫﺬﺍ ﰲ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﺣﺒﺴﻬﻢ ﻋﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺗﺒﻌﺔ ﻓﻼ ﻳﻨﺎﰲ ﻣﺎ
]ﰲ[ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﺃﻥ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺃﺟﻮﺍﻑ ﻃﻴﻮﺭ ﺧﻀﺮ ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﰲ ﻗﻨﺎﺩﻳﻞ ﲢﺖ
ﺍﻟﻌﺮﺵ(ﺍﻫـ ،.ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ) :ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ :ﻟﻌﻞ ﻫﺬﺍ ﰲ ﻋﻤﻮﻡ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﰲ
ﺍﻟﻘﻨﺎﺩﻳﻞ ﲢﺖ ﺍﻟﻌﺮﺵ ﺧﻮﺍﺻﻬﻢ ،ﻗﺎﻝ :ﺃﻭ ﻟﻌﻞ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﺪﺍﺀ ﻓﻴﻪ ﻣﻦ ﻫﻮ ﺷﻬﻴﺪ ﻏﲑ ﻣﻦ ﻗﺘﻞ ﰲ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤١ ] ...............................................
ﺳﺒﻴﻞ ﺍﷲ ،ﻛﺎﳌﻄﻌﻮﻥ ،ﻭﺍﳌﺒﻄﻮﻥ ،ﻭﺍﻟﻐﺮﻳﻖ ،ﻭﻏﲑﻫﻢ ﳑﻦ ﻭﺭﺩ ﺍﻟﻨﺺ ﺑﺄﻧﻪ ﺷﻬﻴﺪ ،ﺃﻭ ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ
ﻓﻘﺪ ﻳﻄﻠﻖ ﺍﻟﺸﻬﻴﺪ ﻋﻠﻰ ﻣﻦ ﺣﻘﻖ ﺍﻹﳝﺎﻥ ﻭﺷﻬﺪ ﺑﺼﺤﺘﻪ(] ﺍﻟﺪﻳﺒﺎﺝ ﻋﻠﻰ ﻣﺴﻠﻢ .[٤٨٣/ ٤ :
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻛﻮﻢ ﰲ ﺍﳉﻨﺔ ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻨﻬﺮ ﻣﻦ ﺍﳉﻨﺔ ﻭﺭﺯﻗﻬﻢ
ﳜﺮﺝ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳉﻨﺔ ﻓﻬﻢ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﱂ ﻳﺼﲑﻭﺍ ﺇﱃ ﻣﻘﺎﻋﺪﻫﻢ ﻣﻨﻬﺎ(ﺍﻫـ.
ﺑﺎﺏ
ﰲ ﻛﻮﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺳﺒﺒﹰﺎ ﻟﻨﻴﻞ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ
ﺭﹶﺛﺔﹶ ﺑﻦﹺ
ﻫﻲ ﹸﺃﻡ ﺣﺎ ﹺ
ﺮﺑﻴﻊﹺ ﹺﺑﻨﺖ ﺍﹾﻟﺒﺮﺍﺀِ -ﻭ
ﻥ ﹸﺃﻡ ﺍﻟ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻋﻦ ﺃﹶﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﹶﺃ ﱠ
ﺭﹶﺛﺔﹶ -ﻭﻛﹶﺎﻥﹶ
ﻋﻦ ﺣﺎ ﹺ
ﺪﹸﺛﻨﹺﻲ
ﺤ
ﺳﱠﻠﻢ ﹶﻓﻘﹶﺎﻟﹶﺖ :ﻳﺎ ﻧﹺﺒﻲ ﺍﻟﱠﻠﻪ ﺃﹶﻟﹶﺎ ﺗ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺳﺮﺍﻗﹶﺔﹶ -ﹶﺃﺗﺖ ﺍﻟﻨﹺﺒﻲ
ﺟﺘﻬﺪﺕ
ﻏﻴﺮ ﺫﹶﻟﻚ ﺍ
ﺻﺒﺮﺕ ،ﻭﹺﺇﻥﹾ ﻛﹶﺎﻥﹶ ﹶ
ﺠﻨﺔ
ﻬﻢ ﻏﹶﺮﺏ -ﻓﹶﹺﺈﻥﹾ ﻛﹶﺎﻥﹶ ﻓﻲ ﺍﹾﻟ
ﻮﻡ ﺑﺪﺭﹴ ﹶﺃﺻﺎﺑﻪ ﺳ
ﹸﻗﺘﻞﹶ ﻳ
ﻋﻠﹶﻰ((
ﻭﺱ ﺍﻟﹾﺄﹶ
ﻚ ﹶﺃﺻﺎﺏ ﺍﹾﻟﻔﺮﺩ
ﻥ ﺍ ﺑﻨ
ﺠﻨﺔ ﻭﺇﹺ ﱠ
ﻥ ﻓﻲ ﺍﹾﻟ
ﺟﻨﺎ ﹲ
ﺔ ﹺﺇﻧﻬﺎ ﹺ
ﺭﺛﹶ ﹶ
ﻪ ﻓﻲ ﺍﹾﻟﺒﻜﹶﺎﺀِ ،ﻗﹶﺎﻝﹶ)) :ﻳﺎ ﹸﺃﻡ ﺣﺎ ﹺ
ﻋﹶﻠ ﻴ
ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺃﲪﺪ ،ﻭﺍﻟﻄﱪﺍﱐ ،ﻭﺍﻟﺒﻴﻬﻘﻲ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﺳﻬﻢ ﻏﺮﺏ : ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﺃﻱ ﻻ ﻳﻌﺮﻑ ﺭﺍﻣﻴﻪ .ﻳﻘﺎﻝ :ﺳﻬﻢ ﻏﺮﺏ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺳﻜﻮﺎ
ﻭﺑﺎﻹﺿﺎﻓﺔ ﻭﻏﲑ ﺍﻹﺿﺎﻓﺔ ﺍﻫـ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺃﻥ ﺍﳉﻨﺔ ﺩﺭﺟﺎﺕ ﻭﺃﻋﻼﻫﺎ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺎﺩﺓ ﻗﺪ ﻳﻨﺎﳍﺎ ﺍﳌﺴﻠﻢ ﻭﺇﻥ ﹸﻗﺘﻞﹶ ﰲ ﻏﲑ ﺍﻟﻘﺘﺎﻝ ﺑﻞ ﻭﺇﻥ ﱂ ﳜﺮﺝ ﻟﻪ
ﳊﻠﹸﻢ.
ﺣﺪﺛﺎﹰ ﳌﱠﺎ ﻳﺒﻠﻎ ﺍ ﹸ
ﺔ ﻛﺎﻥ ﻏﻼﻣﹰﺎ
ﺃﺻﻼﹰ ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺘﻮﻝ ﺻﻐﲑﺍﹰ؛ ﻓﺈﻥ ﺣﺎﺭﺛ ﹶ
ﺍﻟﺜﺎﻟﺜﺔ :ﺣﺮﺹ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﺟﻪ ﻹﺻﻼﺡ ﺍﻷﺑﻨﺎﺀ ﲟﺎ ﻳﻨﺠﻴﻬﻢ ﻭﻳﻨﻔﻌﻬﻢ ﰲ ﺍﻵﺧﺮﺓ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺩﺧﻮﻝ ﺍﻟﺸﻬﻴﺪ ﺍﳉﻨﺔ ﺇﺛﺮ ﻣﻘﺘﻠﻪ.
ﻣﺘﻔﺮﻗﺎﺕ
ﻘﺘﹶﻠﻪ ،(ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ:
ﺏ ﹶﻓ ﹶ
ﻬﻢ ﻏﹶﺮ
ﻦ ﹶﺃﺗﺎ ﻩ ﺳ
ﺃﻭﻻﹰ :ﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﻣ
ﻘﺘﺎﻝﹶ ﻭﻟﹶﺎ ﻗﹶﺎﺗﻞﹶ( ،ﻭﺍﻟﺒﻴﻬﻘﻲ
ﻤﻦ ﹸﻗﺘﻞﹶ ﻓﻲ ﺍﹾﻟﺤﺮﺏﹺ ﻧﻈﺎﺭﺍ ﻭﺇﻥ ﱂ ﻳﺮﺩ ﻟﻪ ﺍﹾﻟ
ﺠﻨﺔ ﻟ
)ﺫﻛﹾﺮ ﺇﹺﳚﺎﺏﹺ ﺍﹾﻟ
ﻘﺘﹶﻠﻪ(
ﺏ ﹶﻓ ﹶ
ﻬﻢ ﻏﹶﺮ ﹴ
ﻩ ﺳ
ﻦ ﹶﺃﺗﺎ
ﻣ
ﲢﺖ) :ﺑﺎﺏ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٢ ] ...............................................
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝﹴ –ﺭﲪﻪ ﺍﷲ) : -ﻗﺎﻝ ﺍﳌﻬﻠﺐ :ﻫﺬﺍ ﳓﻮ ﺣﺪﻳﺚ ﺃﻡ ﺣﺮﺍﻡ ﺇﺫ ﺳﻘﻄﺖ ﻋﻦ
ﺩﺍﺑﺘﻬﺎ ﻓﻤﺎﺗﺖ ،ﻓﻬﺬﺍ ﻭﺷﺒﻬﻪ ﳑﺎ ﻳﺴﺘﺤﻖ ﺑﻪ ﺍﳉﻨﺔ ﺇﺫﺍ ﺻﺤﺖ ﻓﻴﻪ ﺍﻟﻨﻴﺔ(ﺍﻫـ.
ﺑﺎﺏ
ﻟﺸﻬﻴﺪ ﺍﻟﺒﺤﺮ ﺃﺟﺮ ﺷﻬﻴﺪﻳﻦ
ﺳﱠﻠﻢ ﹶﺃﻧﻪ
ﻭ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﻋﻦ ﹸﺃﻡ ﺣﺮﺍﻡﹴ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ:
ﺪﻳﻦﹺ(( ﺭﻭﺍﻩ ﺃﺑﻮ
ﺮﻕ ﹶﻟﻪ ﺃﹶﺟﺮ ﺷﻬﹺﻴ
ﻲﺀُ ﹶﻟﻪ ﺃﹶﺟﺮ ﺷﻬﹺﻴﺪ ﻭﺍﹾﻟﻐ ﹺ
ﻘ
ﻗﹶﺎﻝﹶ)) :ﺍﹾﻟﻤﺎﺋﺪ ﻓﻲ ﺍﹾﻟﺒﺤﺮﹺ ﺍﱠﻟﺬﻱ ﻳﺼﻴﺒﻪ ﺍﹾﻟ ﹶ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ- ﺻﻠﻰ ﺍﷲ
ﺩﺍﻭﺩ ،ﻭﺍﻟﻄﱪﺍﱐ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺍﳊﻤﻴﺪﻱ ﻋﻨﻬﺎ ﺑﻠﻔﻆ :ﻗﹶﺎﻟﹶﺖ)) : ﺫﹶﻛﹶﺮ
ﻘﻠﹾﺖ : ﻳﺎ
ﺪﻳﻦﹺ« .ﻗﹶﺎﻟﹶﺖ ﹶﻓ ﹸ
ﺮﻕﹺ ﺃﹶﺟﺮ ﺷﻬﹺﻴ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻏﹸﺰﺍﺓﹶ ﺍﹾﻟﺒﺤﺮﹺ »:ﻟ ﹾﻠﻤﺎﺋﺪ ﺃﹶﺟﺮ ﺷﻬﹺﻴﺪ ،ﻭﻟ ﹾﻠﻐ ﹺ
ﻬﻢ .«ﹶﻓﻐﺰﺕ ﺍﹾﻟﺒﺤﺮ
ﻣﻨ
ﻌﻠﹾﻬﺎ
ﺟﻬﻢ ﺍ
ﻬﻢ ،ﻗﹶﺎﻝﹶ »:ﺍﻟﻠﱠ
ﻣﻨ
ﻌﹶﻠﻨﹺﻰ
ﺠﺟﻞﱠ ﹶﺃﻥﹾ ﻳ
ﺩﻉ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﺍ
ﺖ ﹶﻓﻤﺎﺗﺖ ((ﻭﺍﳊﺪﻳﺚ ﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ.
ﻘﻄﹶ
ﺴﹶﺖ ﺩﺍﺑﺘﻬﺎ ﹶﻓ
ﻛﺒ
ﺖ ﺭ
ﹶﻓﹶﻠﻤﺎ ﺧﺮﺟ
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﺴﻔﻴﻨﺔ ﺑﺎﻷﻣﻮﺍﺝ
ﺿﻄﺮﺍﺏﹺ ﺍﻟ
ﺳﻪ ﻣﻦ ﺭﹺﻳﺢﹺ ﺍﻟﺒﺤﺮﹺ ﻭﺍ
ﺍﳌﺎﺋﺪ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﺍﺭ ﺑﹺﺮﺃ
ﺍﻫـ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻐﺰﻭ ﰲ ﺍﻟﺒﺤﺮ ﻭﺭﻛﻮﺑﻪ ﻷﺟﻞ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ )) :ﻓﻴﻪ ﺣﺚ ﻋﻠﻰ
ﺭﻛﻮﺏ ﺍﻟﺒﺤﺮ ﻟﻠﻐﺰﻭ((ﺍﻫـ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﲢﺼﻴﻞ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺎﺩﺓ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺟﻮﺍﺯ ﺃﻥ ﺗﺴﺄﻝ ﺍﳌﺮﺃﺓﹸ ﺍﻟﺸﻬﺎﺩﺓﹶ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺟﻮﺍﺯ ﲢﺼﻴﻞ ﺃﺳﺒﺎﺎ ﺑﺸﺮﻭﻃﻬﺎ ،ﻗﺎﻝ
ﺓ ﻟﻠﺮﺟﺎﻝﹺ ﻭﺍﻟﻨﺴﺎﺀِ(ﺍﻫـ.
ﺩ ﻭﺍﻟﺸﻬﺎﺩ
ﺀ ﺑﹺﺎﹾﻟﺠﹺﻬﺎ
ﺍﻟﺒﺨﺎﺭﻱ ) :ﺑﺎﺏ ﺍﻟﺪﻋﺎ ِ
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﺎﻟﻴﺔ ﺗﻨﺎﳍﺎ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﻳﻨﺎﳍﺎ ﺍﻟﺮﺟﻞ.
ﺍﳋﺎﻣﺴﺔ :ﺻﺪﻕ ﻧﺒﻮﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﺤﻘﻖ ﻣﺎ ﺃﺧﱪ ﺑﻪ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﻣﻦ ﻭﻗﺼﺘﻪ ﺩﺍﺑﺘﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﺷﻬﻴﺪ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٣ ] ...............................................
ﺑﺎﺏ
ﺩﻭﺭ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﳉﻨﺔ ﺃﺣﺴﻦ ﺍﻟﺪﻭﺭ ﻭﺃﻓﻀﻠﻬﺎ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﺳﻤﺮﺓﹶ ﺑﻦﹺ ﺟﻨﺪﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﹶﺎﻝﹶ ﺍﻟﻨﹺﺒﻲ
ﻋﻦ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﺣﺴﻦ
ﺧﻠﹶﺎﻧﹺﻲ ﺩﺍﺭﺍ ﻫﻲ ﺃﹶ
ﺸﺠﺮﺓﹶ ﻓﹶﺄﹶﺩ
ﻌﺪﺍ ﺑﹺﻲ ﺍﻟ
ﺼﺟﹶﻠﻴﻦﹺ ﹶﺃﺗﻴﺎﻧﹺﻲ ﹶﻓ
ﺳﱠﻠﻢ)) :ﺭﹶﺃﻳﺖ ﺍﻟﱠﻠﻴﹶﻠﺔﹶ ﺭ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﻬﺪﺍﺀِ(( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻫﻮ ﺑﻌﺾ
ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﹶﻓﺪﺍﺭ ﺍﻟﺸ
ﻣﻨﻬﺎ ﻗﹶﺎﻟﹶﺎ ﹶﺃﻣﺎ
ﺴﻦ
ﺣ
ﻀﻞﹸ ﹶﻟﻢ ﹶﺃﺭ ﹶﻗﻂﱡ ﺃﹶ
ﻭﹶﺃ ﹾﻓ
ﺚ ﻃﻮﻳﻞﹴ.
ﺣﺪﻳ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻋﻠﻮ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺣﺴﻦ ﺩﺍﺭﻫﻢ ﰲ ﺍﳉﻨﺔ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺍﻷﻭﱃ :ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﲢﺖ )ﺑﺎﺏ ﺩﺭﺟﺎﺕ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ( ،ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ
ﺪ ﻧﻴﺎ(
ﻪ ﻓﻲ ﺍﻟ
ﻬﻢ ﹶﻟ
ﻥ ﹺﺑﹶﺜﺒﺎﺗ ﹺ
ﺠﻨﺎ
ﺀ ﻓﻲ ﺍﹾﻟ ﹺ
ﻬﺪﺍ ِ
ﺯﻝﹺ ﺍﻟﺸ
ﻣﻨﺎ ﹺ
ﲢﺖ ) :ﺫﻛﹾﺮ
ﺑﺎﺏ
ﰲ ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﺼﱪﹺ ﻭﺍﻻﺣﺘﺴﺎﺏﹺ ﻭﻣﺎ ﺗﻜﻔﱢﺮﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ
ﻋﻦ ﹶﺃﺑﹺﻲ ﹶﻗﺘﺎﺩﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ)) :ﺃﻥ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :
ﻋﻤﺎﻝﹺ ،ﹶﻓﻘﹶﺎﻡ ﺭﺟﻞﹲ
ﻬﻢ ﹶﺃﻥﱠ ﺍﹾﻟﺠﹺﻬﺎﺩ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻭﺍﻟﹾﺈﹺﳝﺎﻥﹶ ﺑﹺﺎﻟﱠﻠﻪ ﹶﺃ ﹾﻓﻀﻞﹸ ﺍﻟﹾﺄﹶ
ﻬﻢ ﹶﻓﺬﹶﻛﹶﺮ ﻟﹶ
ﺳﱠﻠﻢ ﻗﹶﺎﻡ ﻓﻴ ﹺ
ﻭ
ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ
ﺧﻄﹶﺎﻳﺎﻱ؟ ﹶﻓﻘﹶﺎﻝﹶ :ﹶﻟﻪ
ﻋﻨﻲ
ﻜﻔﱠﺮ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﺗ ﹶ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﹶﺃﺭﹶﺃﻳﺖ ﹺﺇﻥﹾ ﹸﻗﺘﻠﹾﺖ ﻓﻲ
ﹶﻓﻘﹶﺎﻝﹶ :ﻳﺎ
ﺪﺑﹺﺮﹴ ،ﺛﹸﻢ
ﻣ
ﻏﻴﺮ
ﻘﹺﺒﻞﹲ ﹶ
ﻣﹾﺤﺘﺴِﺐ
ﻣ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻭﹶﺃﻧﺖ ﺻﺎﺑﹺﺮ
ﻌﻢ ،ﹺﺇﻥﹾ ﹸﻗﺘﻠﹾﺖ ﻓﻲ
ﺳﱠﻠﻢ ﻧ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻜﻔﱠﺮ
ﻞ ﺍﻟﱠﻠﻪ ﹶﺃﺗ ﹶ
ﺳﺒﹺﻴ ﹺ
ﺖ ﻓﻲ
ﻥ ﹸﻗﺘﻠﹾ
ﺖ ﹺﺇ ﹾ
ﻒ ﹸﻗﻠﹾﺖ؟ ﻗﹶﺎﻝﹶ :ﹶﺃﺭﹶﺃﻳ
ﻛﻴ
ﺳﱠﻠﻢ :ﹶ
ﻋﹶﻠ ﻴﻪ ﻭ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻝ ﺍﻟﱠﻠﻪ
ﺭﺳﻮ ﹸ
ﻝ
ﻗﹶﺎ ﹶ
ﻏﻴﺮ
ﻘﺒﹺﻞﹲ ﹶ
ﻣﹾ
ﺤﺘﺴِﺐ
ﻣ
ﻌﻢ ﻭﹶﺃﻧﺖ ﺻﺎﺑﹺﺮ
ﻭﺳﱠﻠﻢ :ﻧ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺧﻄﹶﺎﻳﺎﻱ؟ ﹶﻓﻘﹶﺎﻝﹶ
ﻋﻨﻲ
ﺴﻠﹶﺎﻡ ﻗﹶﺎﻝﹶ ﻟﻲ ﺫﹶﻟﻚ ((ﺭﻭﺍﻩ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ،ﻭﻣﺴﻠﻢ،
ﻋﹶﻠ ﻴﻪ ﺍﻟ
ﺟﺒﺮﹺﻳﻞﹶ
ﺪﻳﻦ ،ﻓﹶﹺﺈﻥﱠ ﹺ
ﺪﺑﹺﺮﹴ ﺇﹺﻻﱠ ﺍﻟ
ﻣ
ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﻏﲑﻫﻢ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٤ ] ...............................................
ﺳﻠﱠﻢ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ
ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺍﹾﻟﻌﺎﺹﹺ :ﹶﺃﻥﱠ
ﻋﺒﺪ ﺍﻟﱠﻠﻪ ﺑﻦﹺ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ :ﻋﻦ
ﻘﺘﻞﹸ ﻓﻲ
ﺪﻳﻦ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﻣﺴﻠﻢ ،ﻭﰲ ﻟﻔﻆ ﻟﻪ)) :ﺍﹾﻟ ﹶ
ﺫﻧﺐﹴ ﺇﹺﻟﱠﺎ ﺍﻟ
ﻛﻞﱡ ﹶ
ﻐﻔﹶﺮ ﻟﻠﺸﻬﹺﻴﺪ ﹸ
ﻗﹶﺎﻝﹶ)) :ﻳ
ﺪﻳﻦ.((
ﻲﺀٍ ﺇﹺﻟﱠﺎ ﺍﻟ
ﺷ
ﻞ
ﻛ ﱠ
ﺮ ﹸ
ﻜﻔﱢ
ﻪ ﻳ ﹶ
ﻞ ﺍﻟﱠﻠ
ﺳﺒﹺﻴ ﹺ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﲢﺮﻳﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻗﻴﺎﻣﺎﹰ ﺑﺄﻣﺮ ﺍﷲ ﻟﻪ
ﺑﺬﻟﻚ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻡ ﺩﻳﻨﻬﻢ ﻭﺍﻟﺘﺜﺒﺖ ﻓﻴﻬﺎ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺗﻜﻔﲑ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻜﻞ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ﺇﻻ ﺍﻟﺪﻳﻦ ،ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻭﻣﺜﻠﻪ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ
ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺿﺮﻭﺭﺓ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺴﺎﻫﻞ ﻓﻴﻬﺎ.
ﺍﳋﺎﻣﺴﺔ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻜﻔﱢﺮ ﺍﻟﺪﻳﻦ ﻭﻗﺪ ﺃﺧﺬ ﺑﺮﺿﺎ ﺍﻟﺪﺍﺋﻦﹺ ﻭﻋﻠﻤﻪ ﻓﻸﻥ ﻻ ﺗﻜﻔﱢﺮ
ﻏﲑﻩ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ )) :ﻭﺇﺫﺍ ﻛﺎﻥ
ﻫﺬﺍ ﰲ ﺍﻟﺪﻳﻦ ﺍﳌﺄﺧﻮﺫ ﺑﺮﺿﺎ ﺻﺎﺣﺒﻪ ﻓﻜﻴﻒ ﲟﺎ ﺃﺧﺬ ﻏﺼﺒﺎﹰ ﻭﺒﺎﹰ ﻭﺳﻠﺒﺎﹰ؟((ﺍﻫـ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﺍﳌﻘﺘﻮﻝ ﺍﻟﺬﻱ ﺗﻜﻔﱠﺮ ﺧﻄﺎﻳﺎﻩ ﻫﻮ ﻣﻦ ﻛﺎﻥ ﻗﺘﺎﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﻛﻔﱢﺮﺕ ﺎ ﲨﻴﻊ ﺍﳋﻄﺎﻳﺎ ﺇﻻ ﺣﻘﻮﻕ ﺑﲏ
ﺍﻟﺴﺎﺑﻌﺔ :ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺣﻴﺚ ﹸ
ﺁﺩﻡ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ )) :ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﻤﺠﺎﻫﺪ ﻭﻫﻰ ﺗﻜﻔﲑ ﺧﻄﺎﻳﺎﻩ ﻛﻠﻬﺎ ﺇﻻ ﺣﻘﻮﻕ
ﺍﻵﺩﻣﻴﲔ((ﺍﻫـ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺃﻥ ﺍﻟﺴﻨﺔ ﻭﺣﻲ ،ﻟﻘﻮﻟﻪ :ﻓﺈﻥ ﺟﱪﻳﻞ ﻗﺎﻝ ﱄ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )) :ﻭﰲ ﻫﺬﺍ
ﺍﳊﺪﻳﺚ ﺃﻥ ﺟﱪﻳﻞ ﻛﺎﻥ ﻳﱰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﻳﺘﻠﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻐﲑﻩ ﻣﻦ
ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻨﺔ((ﺍﻫـ.
ﻋﻈﹶﻢ ﺷﺄﻥ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ ،ﻭﻛﺮﺍﻫﺔ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﻣﻬﻤﺎ ﺃﻣﻜﻦ.
ﺍﻟﺘﺎﺳﻌﺔ :ﻓﻴﻪ ﺇﺷﺎﺭﹲﺓ ﺇﱃ
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ ) :ﺑﺎﺏ ﻣﻦ ﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛﻔﺮﺕ ﺧﻄﺎﻳﺎﻩ ﺇﻻ
ﺪﻳﻦﹺ( ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ) :ﺫﻛﹾﺮ
ﺸﺪﻳﺪ ﻓﻰ ﺍﻟ
ﻣﻦ ﺍﻟﺘ
ﺍﻟﺪﻳﻦ( ،ﻭﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٥ ] ...............................................
ﺟﺒﺮﹺﻳﻞﹶ
ﺤﻤﺪ ﻭ ﹺ
ﻣ
ﻜﻢﹺ ﺍﻟﹾﹶﺄﻣﻴﻨﻴﻦﹺ
ﺤ ﹾ
ﺩﻳﻦ ﹺﺑ
ﺠﻨﺔﹶ ﹺﺇﻧﻤﺎ ﺗﺠﹺﺐ ﻟﻠﺸﻬﹺﻴﺪ ﺇﹺﺫﹶﺍ ﹶﻟﻢ ﻳﻜﹸﻦ ﻋﹶﻠ ﻴﻪ
ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﹾﻟ
ﺳﱠﻠﻢ.(
ﻭ
ﻬﻤﺎ
ﻋﹶﻠﻴ ﹺ
ﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ
ﻗﻠﺖ :ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﺍﻟﺬﻱ ﺗﺮﺟﻢ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺒﺎﻥ– ﺭﲪﻪ ﺍﷲ -ﻧﻈﺮ ،ﻛﻤﺎ ﻧﺒﻬﲏ ﻋﻠﻰ
ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ.
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﻋﻼﻥ-ﺭﲪﻪ ﺍﷲ") : -ﺇﻥ ﻗﺘﻠﺖ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻧﺖ ﺻﺎﺑﺮ" ﺃﻱ :ﻋﻠﻰ ﻣﻼﻗﺎﺓ
ﺍﻟﻘﺮﻥ ﻭﺟﺮﺍﺣﺎﺕ ﺍﻟﺴﻴﻮﻑ ﻭﻃﻌﻦ ﺍﻟﺮﻣﺎﺡ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺗﻌﺎﺏ ﺍﳊﺮﺏ "ﳏﺘﺴﺐ" ﺃﻱ :ﳐﻠﺺ
ﷲ ﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﻗﺎﺗﻞ ﳌﻌﺼﻴﺔ ﺃﻭ ﻟﻐﻨﻴﻤﺔ ﺃﻭ ﻟﺼﻴﺖ ﻓﻼ ﳛﺼﻞ ﻟﻪ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﳋﱪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﻻ
ﻏﲑﻩ "ﻣﻘﺒﻞ ﻏﲑ ﻣﺪﺑﺮ" ﺃﻱ :ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻔﺮﺍﺭ(] ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ .[٢٥٨ / ٢ :
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ-ﺭﲪﻪ ﺍﷲ) : -ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻻ ﺍﻟﺪﻳﻦ ﻓﻔﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ
ﲨﻴﻊ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ،ﻭﺃﻥ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻻ ﻳﻜﻔﺮ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ
ﻭﺇﳕﺎ ﻳﻜﻔﺮ ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﱃ(ﺍﻫـ ،.ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ) :ﻭﻳﻠﺤﻖ ﺑﺎﻟﺪﻳﻦ ﻣﺎ ﻛﺎﻥ ﺣﻘﺎﹰ ﻵﺩﻣﻲ ﻣﻦ
ﺩﻡ ﺃﻭ ﻋﺮﺽ ﲜﺎﻣﻊ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﺣﻖ ﻵﺩﻣﻲ ﻳﺘﻮﻗﻒ ﺳﻘﻮﻃﻪ ﻋﻠﻰ ﺇﺳﻘﺎﻃﻪ(ﺍﻫـ.
ﺭﺍﺑﻌﺎﹰ :ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﳑﺎ ﻳﺴﺘﺪﻝ ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﺳﺘﺌﺬﺍﻥ ﺍﳌﺪﻳﻦ ﺩﺍﺋﻨﻪ ﰲ ﺍﳋﺮﻭﺝ
ﻟﻠﺠﻬﺎﺩ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ،ﻭﻛﻼﻣﻬﻢ ﰲ ﺫﻟﻚ ﻣﻌﺮﻭﻑ ،ﻭﻟﻠﺸﻮﻛﺎﱐ ﻛﻼﻡ ﰲ ﺍﳌﺴﺄﻟﺔ
ﻏﲑ ﻣﺎ ﺍﺷﺘﻬﹺﺮ ﺣﻴﺚ ﻳﻘﻮﻝ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ
ﺧﺮﻭﺝ ﺍﳌﺪﻳﻮﻥ ﺇﱃ ﺍﳉﻬﺎﺩ ﺑﻐﲑ ﺇﺫﻥ ﻏﺮﳝﻪ ﺃﻥ ﺍﻟﺪﻳﻦ ﳝﻨﻊ ﻣﻦ ﻓﺎﺋﺪﺓ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻫﻲ ﺍﳌﻐﻔﺮﺓ ﺍﻟﻌﺎﻣﺔ،
ﻭﺫﻟﻚ ﻳﺒﻄﻞ ﲦﺮﺓ ﺍﳉﻬﺎﺩ ...ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺑﻘﺎﺀ ﺍﻟﺪﻳﻦ ﰲ ﺫﻣﺔ ﺍﻟﺸﻬﻴﺪ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻞ
ﻫﻮ ﺷﻬﻴﺪ ﻣﻐﻔﻮﺭ ﻟﻪ ]ﻛﻞ[ ﺫﻧﺐ ﺇﻻ ﺍﻟﺪﻳﻦ ،ﻭﻏﻔﺮﺍﻥ ﺫﻧﺐ ﻭﺍﺣﺪ ﻳﺼﺢ ﺟﻌﻠﻪ ﲦﺮﺓ ﻟﻠﺠﻬﺎﺩ
ﻓﻜﻴﻒ ﲟﻐﻔﺮﺓ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﻭﺍﺣﺪﺍ ﻣﻨﻬﺎ؟! ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﲦﺮﺓ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻐﻔﺮﺓ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ
ﳑﻨﻮﻉ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻋﺪﻡ ﻏﻔﺮﺍﻥ ﺫﻧﺐ ﻭﺍﺣﺪ ﳝﻨﻊ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻳﺒﻄﻞ ﲦﺮﺓ ﺍﳉﻬﺎﺩ ﳑﻨﻮﻉ
ﺃﻳﻀﺎ ،ﻭﻏﺎﻳﺔ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻫﻮ ﺃﻥ ﺍﻟﺸﻬﻴﺪ ﻳﻐﻔﺮ ﻟﻪ ﲨﻴﻊ ﺫﻧﻮﺑﻪ ﺇﻻ ﺫﻧﺐ
ﺍﻟﺪﻳﻦ ،ﻭﺫﻟﻚ ﻻ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﳉﻬﺎﺩ ﺇﻻ ﺑﺄﺫﻥ ﻣﻦ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﺑﻞ ﺇﻥ ﺃﺣﺐ
ﺍﺎﻫﺪ ﺃﻥ ﻳﻜﻮﻥ ﺟﻬﺎﺩﻩ ﺳﺒﺒﺎﹰ ﳌﻐﻔﺮﺓ ﻛﻞ ﺫﻧﺐ ﺍﺳﺘﺄﺫﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﰲ ﺍﳋﺮﻭﺝ ،ﻭﺇﻥ ﺭﺿﻲ
ﺑﺄﻥ ﻳﺒﻘﻰ ﻋﻠﻴﻪ ﺫﻧﺐ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺟﺎﺯ ﻟﻪ ﺍﳋﺮﻭﺝ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ...ﺇﱁ(]ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ٨ :
،[٢٦/ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﻭﺍﻟﺴﻼﻣﺔ ﻻ ﻳﻌﺪﳍﺎ ﺷﻲﺀٌ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٦ ] ...............................................
ﺧﺎﻣﺴﺎﹰ :ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺳﺌﻞ ﻓﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺗﻜﻔﲑ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﺬﻧﻮﺏ
ﻭﺍﳋﻄﺎﻳﺎ ﻓﺎﺳﺘﺜﲎ ﻣﻨﻬﺎ ﺍﻟﺪﻳﻦ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻗﺎﻝ ﻓﻴﻪ ﻳﻐﻔﺮ ﻟﻠﺸﻬﻴﺪ ﻛﻞ ﺫﻧﺐ ﺇﻻ ﺍﻟﺪﻳﻦ،
ﻓﺎﻟﻈﺎﻫﺮ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺎﻗﻲ ﰲ ﺫﻣﺔ ﺍﻟﺸﻬﻴﺪ ﻫﻮ ﺫﻧﺐ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻜﻔﲑ ،ﻓﻴﻜﻮﻥ
ﺍﳌﻌﲎ ﺇﻻ ﺫﻧﺐ ﺍﻟﺪﻳﻦ ،ﺃﻭ ﺇﻻ ﺧﻄﻴﺌﺔ ﺍﻟﺪﻳﻦ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﻣﺎﻝﹲ ﻳﺄﺧﺬﻩ ﺍﳌﺪﻳﻦ ﻣﻦ ﺍﻟﺪﺍﺋﻦ
ﰲ ﺣﺎﺟﺘﻪ ﻭﻳﺴﻘﻂ ﺑﺎﻷﺩﺍﺀ ﺃﻭ ﺍﻹﺑﺮﺍﺀ ،ﻭﻫﻮ ﻣﺄﺫﻭﻥﹲ ﺑﻪ ﰲ ﺻﺎﺣﺐ ﺍﳌﺎﻝ ﺑﻌﻠﻤﻪ ﻭﺭﺿﺎﻩ ﻟﻴﺼﺮﻓﻪ
ﺍﳉﻤﻠﺔ ﰲ ﺍﻟﺸﺮﻉ ﻭﻓﻴﻪ ﺃﻃﻮﻝ ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﺼﻠﺖ ﺃﺣﻜﺎﻣﻪ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻧﺒﺎﹰ؟
ﻭﻟﻠﻌﻠﻤﺎﺀ ﻃﺮﻕ ﰲ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺫﻟﻚ ﻳﻄﻮﻝ ﺍﳌﻘﺎﻡ ﺑﺬﻛﺮﻫﺎ ﻭﻳﺨﺮﺟﻨﺎ ﻋﻦ ﻣﻘﺼﻮﺩ ﺍﻟﺮﺳﺎﻟﺔ
ﻭﻳﻀﻄﺮﻧﺎ ﻟﻠﺪﺧﻮﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ،ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺗﻨﺸﻴﻄﺎ ﻟﻠﻘﺎﺭﺉ ﻋﻠﻰ
ﺍﻟﺒﺤﺚ ،ﻭﻟﻜﻦ ﺃﻧﻘﻞ ﻫﻨﺎ ﺍﺧﺘﺼﺎﺭﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﻨﺪﻱ –ﺭﲪﻪ ﺍﷲ") : -ﺇﻻ ﺍﻟﺪﻳﻦ" ﺃﻱ ﺇﻻ ﺗﺮﻙ
ﻭﻓﺎﺀِ ﺍﻟﺪﻳﻦ؛ ﺇﺫ ﻧﻔﺲ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺗﺮﻙ ﺍﻟﻮﻓﺎﺀ ﺫﻧﺐ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ
ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﻓﻠﻌﻠﻪ ﺍﳌﺮﺍﺩ ...ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺧﻄﻴﺌﺔ
ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺪﺍﻧﻪ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳚﻮﺯ ﺑﺄﻥﹾ ﺃﹶﺧﺬﹶﻩ ﲝﻴﻠﺔ ﺃﻭ ﻏﺼﺒﻪ ﻓﺜﺒﺖ ﰲ ﺫﻣﺘﻪ ﺍﻟﺒﺪﻝ،
ﺃﻭ ﺍﺩﺍﻥ ﻏﲑ ﻋﺎﺯﻡ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ؛ ﻷﻧﻪ ﺍﺳﺘﺜﲎ ﺫﻟﻚ ﻣﻦ ﺍﳋﻄﺎﻳﺎ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻥ ﻳﻜﻮﻥ
ﻣﻦ ﺍﳉﻨﺲ ﻓﻴﻜﻮﻥ ﺍﻟﺪﻳﻦ ﺍﳌﺄﺫﻭﻥ ﻓﻴﻪ ﻣﺴﻜﻮﺗﺎ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻼ ﻳﻠﺰﻡ ﺍﳌﺆﺍﺧﺬﺓ ﺑﻪ ﳉﻮﺍﺯ
ﺃﻥ ﻳﻌﻮﺽ ﺍﷲ ﺻﺎﺣﺒﻪ ﻣﻦ ﻓﻀﻠﻪ(]ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ.[٣٤ / ٦:
ﺑﺎﺏ
ﻣﻦ ﺻﺪﻕ ﺍﷲَ ﺻﺪﻗﻪ ﺍﷲُ
ﺻﻠﱠﻰ
ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ
ﺠﻤﻮﺡﹺ ﺇﹺﻟﹶﻰ
ﻋﻤﺮﻭ ﺑﻦ ﺍﹾﻟ
ﻋﻦ ﹶﺃﺑﹺﻲ ﹶﻗﺘﺎﺩﺓﹶ ﻗﹶﺎﻝﹶ :ﹶﺃﺗﻰ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ :
ﻣﺸﻲ
ﺣﺘﻰ ﹸﺃ ﹾﻗﺘﻞﹶ ﹶﺃ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ
ﺳﻠﱠﻢ ﹶﻓﻘﹶﺎﻝﹶ)) :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﹶﺃﺭﹶﺃﻳﺖ ﹺﺇﻥﹾ ﻗﹶﺎﺗﻠﹾﺖ ﻓﻲ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺍﻟﱠﻠﻪ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺟﹸﻠﻪ ﻋﺮﺟﺎﺀَ -ﻗﹶﺎﻝﹶ :
ﺠﻨﺔ- ﻭﻛﹶﺎﻧﺖ ﺭﹺ
ﺤﺔﹰ ﻓﻲ ﺍﹾﻟ
ﺻﺤﻴ
ﻫﺬﻩ
ﺟﻠﻲ
ﺑﹺﺮﹺ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﹶﻠ ﻴﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ
ﻬﻢ ﹶﻓﻤﺮ
ﻭﻣﻮﻟﹰﻰ ﻟﹶ
ﻘﺘﻠﹸﻮﺍ ﻳﻮﻡ ﺃﹸﺣﺪ ﻫﻮ ﻭﺍﺑﻦ ﺃﹶﺧﻴﻪ
ﺳﱠﻠﻢ :ﻧﻌﻢ ﹶﻓ ﹸ
ﻭ
ﺠﻨﺔ ((ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻗﺎﻝ
ﺻﺤﻴﺤﺔﹰ ﻓﻲ ﺍﹾﻟ
ﻫﺬﻩ
ﺟﻠﻚ
ﻤﺸﻲ ﺑﹺﺮﹺ
ﺳﱠﻠﻢ ﹶﻓﻘﹶﺎﻝﹶ :ﻛﹶﹶﺄﻧﻲ ﹶﺃﻧﻈﹸﺮ ﺇﹺﹶﻟﻴﻚ ﺗ
ﻭ
ﺍﳍﻴﺜﻤﻲ :ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﳛﲕ ﺑﻦ ﻧﺼﺮ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻫﻮ ﺛﻘﺔ ،ﻭﻗﺎﻝ ﺍﺑﻦ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٧ ] ...............................................
ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ :ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ،ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ،ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻣﻌﺮﻓﺔ
ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﳊﺪﻳﺚ ﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﺍﻷﺭﻧﺎﺅﻁ.
ﺑﺎﺏ
ﻞ ﻛﻠﹾﻢﹴ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻜﻴﻒ ﺑﺎﻟﻘﺘﻞﹺ
ﻞ ﻛ ﱢ
ﻓﻀ ﹸ
ﺳﱠﻠﻢ ﻗﹶﺎﻝﹶ:
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ
ﻋﻦ ﹶﺃﺑﹺﻲ ﻫ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ :
ﻣﺔ ﻭﺟﺮﺣﻪ
ﻘﻴﺎ
ﻮﻡ ﺍﹾﻟ
ﺳﺒﹺﻴﻠﻪ -ﺇﹺﻟﱠﺎ ﺟﺎﺀَ ﻳ
ﻜﹶﻠﻢ ﻓﻲ
ﻤﻦ ﻳ ﹾ
ﻋﹶﻠﻢ ﹺﺑ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ- ﻭﺍﻟﱠﻠﻪ ﺃﹶ
ﺣﺪ ﻓﻲ
ﻜﹶﻠﻢ ﺃﹶ
))ﻟﹶﺎ ﻳ ﹾ
ﺢ ﺭﹺﻳﺢ ﻣﺴﻚ ((ﺭﻭﺍﻩ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ،ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﺴﻠﻢ.
ﺩﻡﹴ ﻭﺍﻟﺮﻳ
ﻮﻥﹸ
ﻮﻥﹸ ﻟﹶ
ﺐ ﺍﻟﻠﱠ
ﻳﹾﺜﻌ
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ:
ﻳﻜﻠﻢ :ﳚﺮﺡ
ﻳﺜﻌﺐ :ﳚﺮﻱ ،ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻌﲔ ﻭﺇﺳﻜﺎﻥ ﺍﳌﺜﻠﺜﺔ ﺑﻴﻨﻬﻤﺎ ﻭﻣﻌﻨﺎﻩ ﳚﺮﻯ ﻣﺘﻔﺠﺮﺍ
ﺃﻱ ﻛﺜﲑﺍ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻓﻀﻞ ﺍﳉﺮﺡ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﻐﲑﺍﹰ ﺃﻡ ﻛﺒﲑﺍﹰ.
ﺭﺏ ﺟﺮﻳﺢ ﺃﻭ ﻗﺘﻴﻞ ﰲ ﺍﻟﺼﻒ ﺍﷲ ﺃﻋﻠﻢ ﺑﻨﻴﺘﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )) :ﻭﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺜﺎﻧﻴﺔ :
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ" :ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﻦ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻠﻪ" ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻟﻴﺲ ﻛﻞ ﻣﻦ ﺧﺮﺝ ﰲ ﺍﻟﻐﺰﻭ
ﺗﻜﻮﻥ ﻫﺬﻩ ﺣﺎﻟﻪ ﺣﱴ ﺗﺼﺢ ﻧﻴﺘﻪ ﻭﻳﻌﻠﻢ ﺍﷲ ﻣﻦ ﻗﻠﺒﻪ ﺃﻧﻪ ﺧﺮﺝ ﻳﺮﻳﺪ ﻭﺟﻬﻪ ﻭﻣﺮﺿﺎﺗﻪ ﻻ ﺭﻳﺎﺀ ﻭﻻ
ﲰﻌﺔ ﻭﻻ ﻣﺒﺎﻫﺎﺓ ﻭﻻ ﻓﺨﺮﺍﹰ((ﺍﻫـ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻣﺪﺍﺭ ﻗﺒﻮﻝ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻧﺘﻔﺎﻉ ﺍﻟﻌﺒﺪ ﺎ ﻣﺒﲏ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻨﻴﺔ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻘﺼﺪ،
ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺴﻨﺪﻱ )) :ﺃﻥ ﺍﳌﺪﺍﺭ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﺍﻟﺒﺎﻃﲏ ﺍﳌﻌﻠﻮﻡ ﻋﻨﺪ ﺍﷲ ﻻ ﻋﻠﻰ ﻣﺎ ﻳﻈﻬﺮ
ﻛﻠﹾﻤﺎﻥ ﻛﻠﻢ
ﻟﻠﻨﺎﺱ(( ،ﻭﰲ ﻫﺬﺍ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺧﻄﺮ ﺍﻟﻨﻴﺔ ﻭﺿﺮﻭﺭﺓ ﻣﻌﺎﳉﺘﻬﺎ ﺣﱴ ﻻ ﳚﺘﻤﻊ ﻋﻠﻴﻪ ﹶ
ﺍﻟﺪﻧﻴﺎ ﺑﺎﳉﺮﺍﺡ ﻭﺍﻵﻻﻡ ﻭﺍﻵﺧﺮﺓ ﺑﻀﻴﺎﻉ ﺍﻟﺜﻮﺍﺏ ﻭﻧﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ.
ﻋﻈﹶﻢ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺎ ﺫﻛﺮ ﻫﻮ ﰲ ﺍﳉﺮﺡ –ﻭﻗﺪ ﻳﻜﻮﻥ
ﺍﻟﺮﺍﺑﻌﺔ :
ﺻﻐﲑﺍﹰ -ﻓﻜﻴﻒ ﲟﻦ ﺗﺘﻘﻄﻊ ﺃﺷﻼﺅﻩ ﻭﺗﺘﻄﺎﻳﺮ ﺃﻃﺮﺍﻓﻪ ﻭﺃﻋﻀﺎﺅﻩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ.
ﻭﺫﻟﻚ ﰲ ﺫﺍﺕ ﺍﻹﻟﻪ ﻭﺇﻥ ﻳﺸﺄ ....ﻳﺒﺎﺭﻙ ﻋﻠﻰ ﺃﻭﺻﺎﻝ ﺷﻮﻝ ﳑﺰﻉ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٨ ] ...............................................
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﱪﻳﻦ –ﺭﲪﻪ ﺍﷲ)) : -ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻓﻘﺪ ﻋﻀﻮﹴ ﺃﻭ ﺟﺮﺡ ﺃﻭ ﳓﻮ
ﺫﻟﻚ ﻓﺄﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻔﻘﺪ ﻧﻔﺴﻪ ،ﻳﻌﲏ :ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﺈﻧﻪ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﺃﻋﻈﻢ
ﺃﺟﺮﺍﹰ ﻭﺃﻛﺜﺮ ﺛﻮﺍﺑﺎﹰ((ﺍﻫـ.
ﺍﳋﺎﻣﺴﺔ :ﳏﺒﺔ ﺍﷲ ﻟﺮﺅﻳﺔ ﺁﺛﺎﺭ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ ﻋﺒﺪﻩ؛ ﻭﳍﺬﺍ ﻓﺎﻟﺸﻬﻴﺪ ﻻ ﻳﻐﺴﻞ ﺩﻣﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺄﰐ
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲜﺮﺍﺣﻪ ﻭﺩﻣﻪ ﻳﱰﻑ ،ﺗﻨﻮﻳﻬﺎ ﺑﻌﻠﻮ ﻣﱰﻟﺘﻪ ﻭﺟﻼﻟﺔ ﻛﺮﺍﻣﺘﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ –ﺭﲪﻪ
ﺍﷲ)) : -ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳊﻜﻤﺔ ﰲ ﺑﻌﺜﻪ ﻛﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﺷﺎﻫﺪ ﺑﻔﻀﻴﻠﺘﻪ ﺑﺒﺬﻟﻪ ﻧﻔﺴﻪ ﰲ
ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ((ﺍﻫـ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻟﻨﻴﻞ ﻓﻀﺎﺋﻠﻪ ﻭﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ
ﺍﻟﱪ )) :ﻫﺬﺍ ﻣﻦ ﺃﺣﺴﻦ ﺣﺪﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺜﺒﻮﺕ ﻋﻨﺪ ﻟﻘﺎﺀ
ﺍﻟﻌﺪﻭ((ﺍﻫـ
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ ، :ﺃﺩﺭﺟﻪ ﻣﺎﻟﻚ ﲢﺖ ) :ﺑﺎﺏ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ( ،ﻭﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺎﺋﻲ ﺑﻘﻮﻟﻪ :
ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ
ﻛﻠﻢ ﻓﻲ
ﻣﻦ ﹸ
ﻣﺠﹺﻲﺀِ
)ﺛﻮﺍﺏ ﻣﻦ ﻛﻠﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ( ،ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾﺮ
ﻣﻦ ﻳﺠﺮﺡ
ﻀﻞﹺ
ﻤﻊﹺ( ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ):ﺑﺎﺏ ﹶﻓ
ﺠ
ﻣﻦ ﺫﹶﻟﻚ ﺍﹾﻟ
ﻣﻪ ﻟﻴﻌﺮﻑ
ﺩﻣﺔ ﻳ ﻨﹶﺜﻌﺐ
ﻘﻴﺎ
ﻮﻡ ﺍﹾﻟ
ﻳ
ﻞ ﺍﻟﱠﻠﻪ.(
ﺳﺒﹺﻴ ﹺ
ﻓﻰ
ﺛﺎﻧﻴﺎﹰ :ﺫﻛﺮ ﺍﻟﺰﺭﻗﺎﱐ ﻭﺟﻬﺎﹰ ﰲ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺘﺮﺿﺔ )ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﻦ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻠﻪ( ﻭﻫﻮ
ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺨﻴﻢ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺇﻳﺬﺍﻧﺎﹰ ﲟﻘﺎﻡ ﺍﳌﻜﻠﻮﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﺄﻥ
ﺍﳌﻌﲎ ﺣﻴﻨﻬﺎ ﻳﻜﻮﻥ ﻭﺍﷲ ﻭﺣﺪﻩ ﺃﻋﻠﻢ ﺑﻘﺪﺭ ﻭﻣﱰﻟﺔ ﻣﻦ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻠﻪ ،ﻭﻫﻮ ﻭﺟﻪ ﺣﺴﻦ ﻭﻟﻜﻦ
ﻻ ﻳﻨﻔﻲ ﻣﺎ ﺗﻮﺍﻃﺄﺕ ﻋﻠﻴﻪ ﻛﻠﻤﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺩﻻﻟﺔ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﲣﺼﻴﺺ ﺍﳌﺨﻠﺺ ﰲ ﻧﻴﺘﻪ ﺩﻭﻥ
ﻏﲑﻩ ﺬﺍ ﺍﻟﻔﻀﻞ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﻌﻠﻮﻡ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ،ﺇﺫ ﻻ ﺛﻮﺍﺏ ﻋﻠﻴﻬﺎ ﺑﻐﲑ ﻧﻴﺔ،
ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ –ﺭﲪﻪ ﺍﷲ" ) : -ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﻦ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻠﻪ" ﲨﻠﺔ ﻣﻌﺘﺮﺿﺔ ﺑﲔ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ
ﻭﺍﳌﺴﺘﺜﲎ ﻣﺆﻛﺪﺓ ﻣﻘﺮﺭﺓ ﳌﻌﲎ ﺍﳌﻌﺘﺮﺽ ﻓﻴﻪ ﻭﺗﻔﺨﻴﻢ ﺷﺄﻥ ﻣﻦ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ
"ﻗﺎﻟﺖ ﺭﺏ ﺇﱐ ﻭﺿﻌﺘﻬﺎ ﺃﻧﺜﻰ ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻭﺿﻌﺖ" ﺃﻱ ﺑﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻭﺿﻌﺖ ﻭﻣﺎ ﺗﻌﺎﱃ:
ﻋﻠﻖ ﺑﻪ ﻣﻦ ﻋﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺗﺘﻤﻴﻤﺎﹰ ﻟﻠﺼﻴﺎﻧﺔ ﻋﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ
ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻐﺰﻭ ﻭﺃﻥ ﺍﻟﺜﻮﺍﺏ ﺍﳌﺬﻛﻮﺭ ﺇﳕﺎ ﻫﻮ ﳌﻦ ﺃﺧﻠﺺ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ
ﺍﻟﻌﻠﻴﺎ(]ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ،[٤٦ / ٣:ﻭﻧﻈﲑﻩ ﰲ ﺍﳌﺮﻗﺎﺓ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٤٩ ] ...............................................
ﺛﺎﻟﺜﺎﹰ :ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻳﺸﻤﻞ ﺃﻳﻀﺎﹰ ﻣﻦ ﺟﺮﺡ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰒ ﺑﺮﺃ ،ﻭﻫﺬﺍ
ﺍﻟﻈﺎﻫﺮ ﻇﺎﻫﺮ؛ ﺇﺫ ﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺗﻔﺮﻳﻖ ﺑﲔ ﺍﳊﺎﻻﺕ ﻭﻻ ﺗﻔﺼﻴﻞﹲ ﻟﺼﻔﺎﺎ ،ﻭﻻ ﺍﺷﺘﺮﺍﻁ ﺃﻥ
ﻳﻘﺘﻞ ﺑﺬﻟﻚ ﺍﳉﺮﺡ ،ﻣﻊ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺧﺼﻪ ﲟﻦ ﻗﺘﻞ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻗﺎﻝ
ﺍﻟﺰﺭﻗﺎﱐ ) :ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﺃﻭ ﺗﱪﺃ ﺟﺮﺍﺣﺘﻪ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ:
ﻭﳛﺘﻤﻞ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﺎ ﻣﺎﺕ ﺻﺎﺣﺒﻪ ﺑﻪ ﻗﺒﻞ ﺍﻧﺪﻣﺎﻟﻪ ﻻ ﻣﺎ ﺍﻧﺪﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺃﺛﺮ ﺍﳉﺮﺍﺣﺔ
ﻭﺳﻴﻼﻥ ﺍﻟﺪﻡ ﻳﺰﻭﻝ ،ﻭﻻ ﻳﻨﻔﻲ ﺫﻟﻚ ﺃﻥ ﻟﻪ ﻓﻀﻼﹰ ﰲ ﺍﳉﻤﻠﺔ ﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺬﻱ ﳚﻲﺀ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻭﺟﺮﺣﻪ ﻳﺜﻌﺐ ﺩﻣﺎﹰ ﻣﻦ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﻛﺬﻟﻚ(]ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ،[٤٧ / ٣ :ﻭﻗﺎﻝ ﻭﱄ
ﺣﺘﻪ
ﻬﺪ ﺃﹶﻭ ﺗﺒﺮﺃﹶ ﺟﹺﺮﺍ
ﺮﻕ ﻓﻲ ﺫﹶﻟﻚ ﺑﻴﻦ ﹶﺃﻥﹾ ﻳﺴﺘﺸ
ﻭﻇﹶﺎﻫﺮﻩ ﺃﹶﻧﻪ ﻟﹶﺎ ﻓﹶ
ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﺃﺑﻮ ﺯﺭﻋﺔ ) :
ﻛ ﹾﻠﻢﹴ(ﺍﻫـ.
ﻛﻞﱡ ﹶ
ﻟﻘﹶﻮﻟﻪ ﹸ
ﻗﻠﺖ ﺗﺄﻣﻞ ﻗﻮﻝ ﺍﻟﺰﺭﻗﺎﱐ :ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ...ﺇﱁ ،ﻭﻗﻮﻝ ﺍﳊﺎﻓﻆ :ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺬﻱ...ﺇﱁ
ﻛﻴﻒ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻣﺆﻳﺪﺍﹰ ﳌﺎ ﻗﺎﻝ ﻭﲟﺜﻞ ﻫﺬﺍ ﺗﺪﺭﻙ ﺗﻔﺎﻭﺕ ﺃﻓﻬﺎﻡ
ﺍﻟﻨﺎﺱ ،ﻭﺗﺒﺎﻳﻦ ﻣﺪﺍﺭﻙ ﺍﺳﺘﻨﺒﺎﻃﻬﻢ ،ﺳﻮﺍﺀٌ ﻛﺎﻥ ﰲ ﺃﺻﻞ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺒﻂ ﺃﻭ ﰲ ﺗﱰﻳﻠﻪ ﻋﻠﻰ
ﺍﻟﻮﺍﻗﻌﺔ.
ﺑﺎﺏ
ﻣﻦ ﻋﻤﻞﹶ ﻗﻠﻴﻼﹰ ﻭﺃﺟﺮ ﻛﺜﲑﺍﹰ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﻋ ﻨﻪ ﻗﹶﺎﻝ )) :ﹶﺃﺗﻰ ﺍﻟﻨﹺﺒﻲ
ﺿﻲ ﺍﻟﱠﻠﻪ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻋﻦ ﺍﹾﻟﺒﺮﺍﺀ ﺑﻦﹺ ﻋﺎﺯﺏﹴ ﺭ
ﺳﻠﻢ ﹸﺛﻢ ﻗﹶﺎﺗﻞﹾ
ﺳﻠﻢ؟ ﻗﹶﺎﻝﹶ :ﹶﺃ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ ﹸﺃﻗﹶﺎﺗﻞﹸ ﺃﹶﻭ ﹸﺃ
ﺤﺪﻳﺪ ﹶﻓﻘﹶﺎﻝﹶ :ﻳﺎ
ﻘﻨﻊ ﺑﹺﺎﹾﻟ
ﻣﹶﺟﻞﹲ
ﺳﱠﻠﻢ ﺭ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﻛﺜﲑﺍ(( ﺭﻭﺍﻩ
ﻤﻞﹶ ﹶﻗﻠﻴﻠﹰﺎ ﻭﺃﹸﺟﹺﺮ ﹶ
ﻋﺳﱠﻠﻢ
ﻭ
ﻋﻠﹶ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻘﺘﻞﹶ ﹶﻓﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺳﹶﻠﻢ ﹸﺛﻢ ﻗﹶﺎﺗﻞﹶ ﹶﻓ ﹸ
ﻓﹶﹶﺄ
ﺍﻟﺒﺨﺎﺭﻱ –ﻭﺍﻟﻠﻔﻆ ﻟﻪ -ﻭﻣﺴﻠﻢ.
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ:
ﻐﻄﱢﻲ ﺑﺎﻟﺴﻼﺡ .ﻭﻗﻴﻞ :ﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﻴﻀﺔ
ﳌﺘ
ﻣﻘﻨﻊ ﺑﺎﳊﺪﻳﺪ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﻫﻮ ﺍ ﹸ
ﻭﻫﻲ ﺍﳋﹸﻮﺫﺓ ﻷﻥﱠ ﺍﻟﺮﺃﺱ ﻣﻮﺿﻊ ﺍﻟﻘﻨﺎﻉ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٠ ] ...............................................
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ:
ﺍﻷﻭﱃ :ﺳﻌ ﹸﺔ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺚ ﺃﻛﺮﻡ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﺑﺎﳉﻨﺔ ﻭﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻣﻊ ﻗﻠﺔ ﻋﻤﻠﻪ ،ﻗﺎﻝ
ﺍﺑﻦ ﺑﻄﺎﻝ )) :ﻗﺎﻝ ﺍﳌﻬﻠﺐ :ﰱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﺃﻥ ﺍﷲ ﻳﻌﻄﻲ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻞ
ﺍﻟﻴﺴﲑ ﺗﻔﻀﻼ ﻣﻨﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ((ﺍﻫـ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻋﻈﻴﻢ ﺛﻮﺍﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺇﺫ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﻋﻤﻞﹲ ﺻﺎﱀﹲ
ﺁﺧﺮ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺣﺮﺹ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻭﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻘﺪ ﺃﹸﺭﺳﻞ
ﻫﺎﺩﻳﺎﹰ ﻻ ﺟﺎﺑﻴﺎﹰ؛ ﺇﺫ ﺃﺭﺷﺪ ﺍﻟﺮﺟﻞﹶ ﺇﱃ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺷﺮﻭﻋﻪ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﺑﻞ ﻣﻘﺼﻮﺩ ﺍﳉﻬﺎﺩ ﺍﻷﻭﻝ
ﻫﻮ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻭﺩﺧﻮﳍﻢ ﰲ ﺩﻳﻦ ﺍﷲ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺗﻘﺪﱘ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻥ ﺑﻪ ﺣﺼﻮﻝﹶ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻔﻼﺡ.
ﺍﳋﺎﻣﺴﺔ :ﺳﻬﻮﻟﺔ ﺩﺧﻮﻝ ﺍﳌﺮﺀ ﺍﻹﺳﻼﻡ ،ﻭﻳﺴﺮ ﻓﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﲪﻞﹸ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ
ﺣﱴ ﻳﻈﻬﺮ ﺧﻼﻑ ﺫﻟﻚ –ﻛﻤﺎ ﰲ ﺣﺎﺩﺛﺔ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ﻭﻏﲑﻫﺎ -ﻭﺇﺟﺮﺍﺀُ ﺃﻣﺮﻫﻢ ﻓﻴﻪ ﻋﻠﻰ
ﺍﻟﻈﺎﻫﺮ ،ﻭﻋﺪﻡ ﺍﻣﺘﺤﺎﻢ ﺑﺎﻟﺴﺆﺍﻝ ﻋﻦ ﺗﻔﺎﺻﻴﻠﻪ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺳﺮﻋﺔ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺗﺮﻳﺚ
ﻭﺗﺄﺧﲑﹴ ﻷﺟﻞ ﺍﻟﺘﺮﺑﻴﺔ ﻭﳓﻮﻫﺎ.
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﺍﻷﺧﺬ ﺑﺄﺳﺒﺎﺏ ﺍﻟﻘﺘﺎﻝ ﺃﻣﺮ ﺟﺒﻠﻲ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ﺃﻗﺮﻩ ﺍﻹﺳﻼﻡ ،ﻭﻻ
ﻳﻨﺎﻗﺾ ﺫﻟﻚ ﺍﻟﺘﻮﻛﻞﹶ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺎﻟﺮﺟﻞ ﺟﺎﺀ ﻭﻫﻮ ﻣﻘﻨﻊ ﺑﺎﳊﺪﻳﺪ ﻭﺩﺧﻞ ﺍﻹﺳﻼﻡ ﻭﻗﺎﺗﻞ
ﻛﺬﻟﻚ ،ﻭﱂ ﻳﺄﻣﺮﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﻐﻴﲑ ﺣﺎﻟﻪ.
ﻣﺘﻔﺮﻗﺎﺕ
ﻘﺘﺎﻝﹺ( ،ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ :
ﻤﻞﹲ ﺻﺎﻟﺢ ﹶﻗﺒﻞﹶ ﺍﹾﻟ
ﻋ
ﺃﻭﻻﹰ :ﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ
ﻣﻦ ﺍﹾﻟﺤﻮﺑﺎﺕ ﹶﻗﺒﻞﹶ
ﺪﻡ ﻣﺎ ﻛﹶﺎﻥﹶ
ﻬ
ﻼﻡﹺ ﻳ
ﺳ ﹶ
ﻹ
ﺑﺎﺏ ﻓﻀﻞ ﺍﳉﻬﺎﺩ ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎﻥ ﺑﹺﹶﺄﻥﱠ ﺍﹾﻟﺠﹺﻬﺎﺩ ﻓﻲ ﺍ ِ
ﻼﻡﹺ( ﺍﳊﻮﺑﺎﺕ ﲨﻊ ﺣﻮﺑﺔ ﻭﻫﻲ ﺍﻹﰒ.
ﺳ ﹶ
ﻹ
ﺍ ِ
ﻭﻣﺎ ﺫﻛﺮﻩ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﻓﻴﻪ ﺗﺄﻣﻞﹲ ،ﺇﺫ ﻻ ﺷﻚ ﺃﻥ ﺍﳉﻬﺎﺩ –ﻛﻤﺎ ﺩﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ -ﳑﺎ
ﺗﻐﻔﺮ ﺑﻪ ﺍﻟﺬﻧﻮﺏ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞﹶ ﻛﺎﻥ ﻟﺘﻮﻩ ﻣﺸﺮﻛﺎﹰ ﰒ ﺃﺳﻠﻢ ،ﻭﺍﻹﺳﻼﻡ ﳚﺐ ﻣﺎ ﻗﺒﻠﻪ ﻛﻤﺎ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥١ ] ...............................................
ﺳﻠﹶﻒ] ﴾ﺍﻷﻧﻔﺎﻝ ،[٣٨/ﻓﻬﻞ ﺍﳍﺎﺩﻡ
ﻬﻢ ﻣﺎ ﹶﻗﺪ
ﻐﻔﹶﺮ ﻟﹶ
ﻛﻔﹶﺮﻭﺍ ﹺﺇﻥﹾ ﻳ ﻨﺘﻬﻮﺍ ﻳ
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹸﻗﻞﹾ ﻟﱠﻠﺬﻳﻦ ﹶ
ﻟﻠﺤﻮﺑﺎﺕ ﺍﻟﺴﺎﻟﻔﺔ ﻫﻨﺎ ﻫﻮ ﺍﻹﺳﻼﻡ ﺃﻡ ﺍﳉﻬﺎﺩ؟
ﻞ ﺍﻟﱠﻠﻪ(
ﺳﺒﹺﻴ ﹺ
ﻪ ﻓﻰ
ﻣﻜﹶﺎﻧ
ﻞ
ﻘﺘ ﹸ
ﻢ ﹶﻓﻴ ﹾ
ﺴﻠ
ﻦ ﻳ
ﺏ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﻣ
ﻭﺑﻮ
ﺑﺎﺏ
ﻓﻀﻞ ﺍﻟﺼﺪﻉ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ﻭﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻧﻴﻠﻬﺎ ﺑﻐﲑ ﻗﺘﺎﻝﹴ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﺟﻞﹲ ﻗﹶﺎﻡ ﺇﻟﹶﻰ ﺇﻣﺎﻡﹴ ﺟﺎﺋﺮﹴ
ﻭﺭ
ﻄﻠﺐﹺ ،
ﻋﺒﺪ ﺍ ﹸﳌ ﱠ
ﺣﻤﺰﺓﹸ ﺑﻦ
ﻬﺪﺍﺀِ
ﺳﻴﺪ ﺍﻟﺸ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :
ﻘﺘﹶﻠﻪ ((ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺻﺤﺢ ﺇﺳﻨﺎﺩﻩ ،ﻭﺗﻌﻘﺒﻪ ﺍﻟﺬﻫﱯ ﺑﻘﻮﻟﻪ :ﺍﻟﺼﻔﺎﺭ ﻻ ﻳﺪﺭﻯ ﻣﻦ
ﻭﻧﻬﺎﻩ ﹶﻓ ﹶ
ﻓﹶﹶﺄﻣﺮﻩ
ﻫﻮ .ﻭﺍﳋﻄﻴﺐ ﰲ )ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ (١٥٥/٣ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ،ﻭﺣﺴﻨﻪ
ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ،ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ :ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﻓﻴﻪ ﺷﺨﺺ ﺿﻌﻴﻒ ﰲ
ﺍﳊﺪﻳﺚ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻋﻠﻮ ﻣﱰﻟﺔ ﺃﺳﺪ ﺍﷲ ﻭﺃﺳﺪ ﺭﺳﻮﻟﻪ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻋﻠﻮ ﻣﺮﺗﺒﺔ ﺷﻬﺎﺩﺓ ﺍﳉﺎﻫﺮ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ﻭﺃﻧﻪ ﺳﻴﺪ ﻣﻦ ﺳﺎﺩﺍﺕ ﺍﻟﺸﻬﺪﺍﺀ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻓﻀﻞ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺃﻧﻪ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ،ﻗﺎﻝ
ﺍﳉﺼﺎﺹ )) :ﻭﻋﻠﻰ ﺫﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻢ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ :ﺃﻧﻪ ﻣﱴ
ﺭﺟﺎ ﻧﻔﻌﺎﹰ ﰲ ﺍﻟﺪﻳﻦ ﻓﺒﺬﻝ ﻧﻔﺴﻪ ﻓﻴﻪ ﺣﱴ ﻗﹸﺘﻞﹶ ﻛﺎﻥ ﰲ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺸﻬﺪﺍﺀ((ﺍﻫـ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﳝﻜﻦ ﲢﺼﻴﻞ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺎ ﺑﻐﲑ ﻣﻘﺎﺗﻠﺔ ،ﻭﺍﻟﻔﻀﻞ ﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ.
ﺍﳋﺎﻣﺴﺔ :ﺟﻮﺍﺯ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺇﺗﻼﻑ ﺍﻟﻨﻔﺲ ﻭﲢﻘﱡﻖ ﺍﻟﻘﺘﻞﹺ
ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺇﻟﻘﺎﺀ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ.
ﺍﻟﺴﺎﺑﻌﺔ :ﲢﺮﻳﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﺘﻪ ﻋﻠﻰ ﻛﻒ ﻇﻠﻢ ﺍﻟﻈﺎﳌﲔ ،ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺘﺰﺍﻡ
ﺍﳊﻖ ،ﻭﻋﺪﻡ ﺍﻟﺮﻛﻮﻥ ﻭﺍﻟﺘﻤﻠﱡﻖ ﺇﻟﻴﻬﻢ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ ،ﻓﻠﻢ ﻳﺬﻛﺮ ﺍﻟﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳍﺬﺍ ﺍﻵﻣﺮ ﻣﻜﺴﺒﹰﺎ ﺳﻮﺍﻫﺎ ﻭﺃﻧﻌﻢ ﺎ ﻭﺃﻛﺮﻡ!
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٢ ] ...............................................
ﻄﻖ ﺍﻵﻣﺮ ﺍﻟﻨﺎﻫﻲ ﺑﺎﳊﻖ ﺟﻬﺎﺭﺍﹰ ﳌﺎ ﺍﺳﺘﻴﻘﻦ
ﺍﻟﺘﺎﺳﻌﺔ :ﻗﻮﺓ ﺍﻟﻴﻘﲔ ﺑﺎﳌﺂﻝ ﳜﻔﱢﻒ ﺍﻟﺮﻫﺒﺔ ﰲ ﺍﳊﺎﻝ ،ﻓﻨ ﹶ
ﺣﺴﻦ ﻋﺎﻗﺒﺘﻪ ﻭﻃﻴﺐ ﻣﻨﻘﻠﺒﻪ.
ﺍﻟﻌﺎﺷﺮﺓ :ﻟﻴﺲ ﻭﺻﻒ ﺍﻟﺸﻬﻴﺪ ﺧﺎﺻﺎﹰ ﲟﻦ ﻳﻘﺘﻠﻪ ﺍﻟﻜﻔﱠﺎﺭ ﰲ ﺍﳊﺮﺏ ،ﻓﺮﺏ ﻣﻘﺘﻮﻝﹴ ﻇﻠﻤﺎﹰ ﻳﻌﺪ
ﺷﻬﻴﺪﺍﹰ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺗﻠﻪ ﻣﺴﻠﻤﺎﹰ.
ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻟﻌﺰﺍﺋﻢ ﻟﻠﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﺮﺧﺺ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺋﺰﺍﹰ ،ﻭﳍﺬﺍ ﻗﺎﻝ
ﺍﺑﻦ ﺣﺠﺮ)) :ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ :ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﻛﺮﻩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﺧﺘﺎﺭ ﺍﻟﻘﺘﻞ ﺃﻧﻪ ﺃﻋﻈﻢ
ﺃﺟﺮﹰﺍ ﻋﻨﺪ ﺍﷲ ﳑﻦ ﺍﺧﺘﺎﺭ ﺍﻟﺮﺧﺼﺔ((ﺍﻫـ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ):ﲪﺰﺓ ﺳﻴﺪ ﺷﻬﺪﺍﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺍﻟﺮﺟﻞ ﺍﳌﺬﻛﻮﺭ ﺳﻴﺪ ﺍﻟﺸﻬﺪﺍﺀ ﰲ
ﺍﻵﺧﺮﺓ ﳌﺨﺎﻃﺮﺗﻪ ﺑﺄﻧﻔﺲ ﻣﺎ ﻋﻨﺪﻩ ﻭﻫﻲ ﻧﻔﺴﻪ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ(ﺍﻫـ.
ﻭﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ") :ﺳﻴﺪ ﺍﻟﺸﻬﺪﺍﺀ" ﺃﻱ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﺳﻴﺪ ﺷﻬﺪﺍﺀ ﺃﺣﺪ "ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ"
ﺃﻱ ﻇﻬﻮﺭ ﺳﻴﺎﺩﺗﻪ ﰲ ﺷﻬﺎﺩﺗﻪ ﻭﺳﻌﺎﺩﺗﻪ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ(ﺍﻫـ.
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺧﻮﺓ ﺑﻌﺪ ﻗﺼﺔ ﺫﻛﺮﻫﺎ ) :ﻓﻬﺬﻩ ﻛﺎﻧﺖ ﺳﲑﺓ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻋﺎﺩﺍﻢ ﰲ ﺍﻷﻣﺮ
ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻗﻠﺔ ﻣﺒﺎﻻﻢ ﺑﺴﻄﻮﺓ ﺍﳌﻠﻮﻙ ﻟﻜﻨﻬﻢ ﺍﺗﻜﻠﻮﺍ ﻋﻠﻰ ﻓﻀﻞ ﺍﷲ ﺃﻥ
ﳛﺮﺳﻬﻢ ،ﻭﺭﺿﻮﺍ ﲝﻜﻢ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻬﻢ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻠﻤﺎ ﺃﺧﻠﺼﻮﺍ ﷲ ﺍﻟﻨﻴﺔ ﺃﺛﺮ ﻛﻼﻣﻬﻢ ﰲ ﺍﻟﻘﻠﻮﺏ
ﺍﻟﻘﺎﺳﻴﺔ ﻓﻠﻴﻨﻬﺎ ،ﻭﺃﺯﺍﻝ ﻗﺴﺎﻭﺎ ،ﻭﺃﻣﺎﳍﺎ ﻟﻠﺨﲑ ،ﻭﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺍﺳﺘﻮﱃ ﻋﻠﻴﻬﻢ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻦ
ﺍﳌﻠﻮﻙ ﻋﻠﻰ ﻓﻜﻴﻒ ﺍﻷﺭﺍﺫﻝ ﻋﻠﻰ ﺍﳊﺴﺒﺔ ﻋﻠﻰ ﻳﻘﺪﺭ ﱂ ﺍﻟﺪﻧﻴﺎ ﺣﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻮﱃ
ﻭﺍﻷﻛﺎﺑﺮ(]ﻣﻌﺎﱂ ﺍﻟﻘﺮﺑﺔ .[٢١ :
ﺛﺎﻧﻴﺎﹰ :ﺳﺌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻱ ﺍﳉﻬﺎﺩ ﺃﻓﻀﻞ؟ ﻓﺄﺟﺎﺏ ) :ﻛﻠﻤﺔ ﺣﻖ ﻋﻨﺪ ﺳﻠﻄﺎﻥ
ﺟﺎﺋﺮ( ،ﻭﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﻟﻀﻴﺎﺀ ﻭﺻﺤﺢ ﺇﺳﻨﺎﺩﻩ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﻭﻫﻮ ﻳﻌﺪﺩ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻭﺍ ﰲ ﺍﻷﺣﺎﺩﻳﺚ :
ﳏﺐ ﺁﻝﹺ ﺍﳌﺼﻄﻔﻰ ﻭﻣﻦ ﻧﻄﹶﻖ .... ﻋﻨﺪ ﺇﻣﺎﻡﹴ ﺟﺎﺋﺮﹴ ﻳﻘﻮﻝﹸ ﺣﻖ
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﳋﻄﺎﰊ –ﺭﲪﻪ ﺍﷲ) : -ﻭﺇﳕﺎ ﺻﺎﺭ ﺫﻟﻚ ﺃﻓﻀﻞ ﺍﳉﻬﺎﺩ ،ﻷﻥ ﻣﻦ ﺟﺎﻫﺪ ﺍﻟﻌﺪﻭ ﻛﺎﻥ
ﻣﺘﺮﺩﺩﺍﹰ ﺑﲔ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ ﻻ ﻳﺪﺭﻱ ﻫﻞ ﻳﻐﻠﺐ ﺃﻭ ﻳﻐﻠﺐ .ﻭﺻﺎﺣﺐ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻘﻬﻮﺭ ﰲ ﻳﺪﻩ،
ﻓﻬﻮ ﺇﺫﺍ ﻗﺎﻝ ﺍﳊﻖ ﻭﺃﻣﺮﻩ ﺑﺎﳌﻌﺮﻭﻑ ﻓﻘﺪ ﺗﻌﺮﺽ ﻟﻠﺘﻠﻒ ،ﻭﺃﻫﺪﻑ ﻧﻔﺴﻪ ﻟﻠﻬﻼﻙ ،ﻓﺼﺎﺭ ﺫﻟﻚ
ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﺟﻞ ﻏﻠﺒﺔ ﺍﳋﻮﻑ(.ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٣ ] ...............................................
ﻭﻗﺎﻝ ﺍﳌﻈﻬﺮ ) :ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﻓﻀﻞ ﻷﻥ ﻇﻠﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻳﺴﺮﻱ ﰲ ﲨﻴﻊ ﻣﻦ ﲢﺖ ﺳﻴﺎﺳﺘﻪ ﻭﻫﻮ
ﺟﻢ ﻏﻔﲑ ،ﻓﺈﺫﺍ ﺎﻩ ﻋﻦ ﺍﻟﻈﻠﻢ ﻓﻘﺪ ﺃﻭﺻﻞ ﺍﻟﻨﻔﻊ ﺇﱃ ﺧﻠﻖ ﻛﺜﲑ ﲞﻼﻑ ﻗﺘﻞ ﻛﺎﻓﺮ ﺍﻧﺘﻬﻰ(ﺍﻫـ.
ﺑﺎﺏ
ﺿﺤﻚ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ ﺇﱃ ﻗﺘﻴﻞﹴ ﻭﻗﺎﺗﻠﻪ ﲨﻌﺘﻬﻤﺎ ﺍﳉﻨﺔ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ
ﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﹶﻥﱠ
ﻋﻦ ﹶﺃﺑﹺﻲ ﻫ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ :
ﺠﻨﺔﹶ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ:
ﺧﻞﹸ ﺍﹾﻟ
ﻫﻤﺎ ﻳﺪ
ﻛﻠﹶﺎ
ﻫﻤﺎ ﺍﻟﹾﺂﺧﺮ
ﺣﺪ
ﻘﺘﻞﹸ ﺃﹶ
ﺟﻠﹶ ﻴﻦﹺ ﻳ ﹾ
ﻀﺤﻚ ﺍﻟﱠﻠﻪ ﺇﹺﻟﹶﻰ ﺭ
ﺳﱠﻠﻢ ﻗﹶﺎﻝﹶ)) :ﻳ
ﻭ
ﻋﻠﹶﻰ
ﺴﺘﺸﻬﺪ ﺛﹸﻢ ﻳﺘﻮﺏ ﺍﻟﱠﻠﻪ
ﺟﻞﱠ ﹶﻓﻴ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭ
ﻫﺬﹶﺍ ﻓﻲ
ﺭﺳﻮﻝﹶ ﺍﻟﱠﻠﻪ؟ ﻗﹶﺎﻝﹶ :ﻳﻘﹶﺎﺗﻞﹸ
ﻛﻴﻒ ﻳﺎ
ﹶ
ﻬﺪ ((ﺭﻭﺍﻩ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ،ﻭﺍﻟﺒﺨﺎﺭﻱ،
ﺴﺘﺸ
ﺟﻞﱠ ﹶﻓﻴ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﻋﺰ ﻭ
ﺴﻠﻢ ﹶﻓﻴﻘﹶﺎﺗﻞﹸ ﻓﻲ
ﺍﹾﻟﻘﹶﺎﺗﻞﹺ ﹶﻓﻴ
ﻭﻣﺴﻠﻢ ﻭﻏﲑﻫﻢ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻀﺤﻚ ﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺳﺒﺎﺏ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻓﺎﳊﺪﻳﺚ ﺩﺍﻝ ﻋﻠﻰ ﻓﻀﻠﻬﺎ ﺃﻳﻀﺎﹰ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻟﺘﺴﺪﻳﺪ ﳚﺐ ﻣﺎ ﻗﺒﻠﻪ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺇﻟﻴﻬﺎ ﺑﻴﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻫﺬﺍ ﻣﻊ ﺳﻌﺔ ﺭﲪﺘﻪ ﻭﲨﻴﻞ ﻋﻔﻮﻩ.
ﺍﳋﺎﻣﺴﺔ :ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﳛﺼﻞ ﳌﻦ ﻛﺎﻥ ﻗﺘﺎﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﻔﻴﻪ ﺍﻟﺘﺤﻀﻴﺾ ﻋﻠﻰ ﺍﻹﺧﻼﺹ
ﻭﺍﻻﺳﺘﻘﺎﻣﺔ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺃﻥ ﺍﻟﻮﻻﺀ ﻣﻌﻘﻮﺩ ﻋﻠﻰ ﺭﺍﺑﻄﺔ ﺍﻹﳝﺎﻥ ﻻ ﻏﲑ ،ﻓﺎﻟﻘﺎﺗﻞ ﳌﺎ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ ﻛﺎﻥ ﻋﺪﻭﺍﹰ ﷲ
ﻭﻟﻠﻤﺆﻣﻨﲔ ،ﻓﻠﻤﺎ ﺁﻣﻦ ﺻﺎﺭ ﻣﻦ ﲨﻠﺔ ﻋﺒﺎﺩ ﺍﷲ ﺍﶈﺒﻮﺑﲔ.
ﺍﻟﺴﺎﺑﻌﺔ :ﺣﺴﻦ ﻋﺮﺽ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺸﻮﻳﻖ ﻭﺍﻟﺘﺮﻏﻴﺐ ،ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻟﺬﺍ ﺑﺎﺩﺭ
ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺴﺆﺍﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺮﺟﻠﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ.
ﻣﺘﻔﺮﻗﺎﺕ
ﻘﺘﻞﹸ(،
ﻭﻳ ﹾ
ﻌﺪ
ﺴﺪﺩ ﺑ
ﺴﻠﻢ ﹶﻓﻴ
ﺴﻠﻢ ﹸﺛﻢ ﻳ
ﻤ
ﻘﺘﻞﹸ ﺍﹾﻟ
ﺃﻭﻻﹰ :ﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﺍﹾﻟﻜﹶﺎﻓﺮﹺ ﻳ ﹾ
ﺠﻨﺔﹶ(،
ﻫﻤﺎ ﺍﻟﹾﺂﺧﺮ ﻳﺪﺧﻠﹶﺎﻥ ﺍﹾﻟ
ﺣﺪ
ﻘﺘﻞﹸ ﺃﹶ
ﺟﹶﻠﻴﻦﹺ ﻳ ﹾ
ﻭﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ ) :ﺑﺎﺏ ﺑﻴﺎﻥ ﺍﻟﺮ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٤ ] ...............................................
ﻘﺘﻮﻝﹺ
ﻤﹾﺟﺘﻤﺎﻉ ﺍﹾﻟﻘﹶﺎﺗﻞﹺ ﻭﺍﹾﻟ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ،(ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﺘﱯ ) :ﺍ
ﻬﺪﺍﺀِ ﻓﻲ
ﻭﻋﻨﺪ ﻣﺎﻟﻚ ) :ﺑﺎﺏ ﺍﻟﺸ
ﺠﻨﺔ ،(ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ ) :ﺑﻴﺎﻥ ﺻﻔﺔ ﻭﺟﻮﺏ ﺍﳉﻨﺔ ﻟﻠﻤﻘﺘﻮﻝ ﻭﻟﻘﺎﺗﻠﻪ( ،ﻭﺍﺑﻦ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﻓﻲ ﺍﹾﻟ
ﻓﻲ
ﻜﻔﱠﺎﺭﹺ ،
ﻭﻗﹶﺎﺗﻠﻪ ﻣﻦ ﺍﹾﻟ ﹸ
ﻢ
ﺴﻠ ﹺ
ﻤ
ﺔ ﺑﻴﻦ ﺍﹾﻟ
ﺠﻨ
ﻊ ﻓﻲ ﺍﹾﻟ
ﺠﻤ
ﺪ ﻳ
ﻋﻼﹶ ،ﹶﻗ
ﻥ ﺍﻟﱠﻠﻪ ﺟﻞﱠ ﻭ
ﻥ ﺑﹺﹶﺄ ﱠ
ﺣﺒﺎﻥ ) :ﺫﻛﹾﺮ ﺍﹾﻟﺒﻴﺎ
ﺴﻠﻢ ﻓﻲ
ﻤ
ﺟﺘﻤﺎﻉﹺ ﺍﹾﻟﻘﹶﺎﺗﻞﹺ ﺍﹾﻟﻜﹶﺎﻓﺮﹺ ﺍﹾﻟ
ﻔﻴﺔ ﺍ
ﻛﻴ
ﺳﹶﻠﻢ ،(ﻭﰲ ﻣﻮﻃﻦ ﺁﺧﺮ ) :ﺫﻛﹾﺮ ﹶ
ﻌﺪ ﺫﹶﻟﻚ ﻭﹶﺃ
ﺳﺪﺩ ﺑ
ﺇﹺﺫﹾ
ﻼﻥ
ﺧ ﹶ
ﺣﺒﻪ ﹶﻓﻴﺪ
ﻫﻤﺎ ﺻﺎ
ﺣﺪ
ﻘﺘﻞﹸ ﺃﹶ
ﺟﹶﻠﻴﻦﹺ ﻳ ﹾ
ﺳﺪﺩ ،(ﻭﺑﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﻘﻮﻟﻪ ) :ﺑﺎﺏ ﺍﻟﺮ
ﺠﻨﺔ ﺇﹺﺫﹶﺍ
ﺍﹾﻟ
ﺠﻨﺔﹶ(.
ﺍﹾﻟ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻌﺪﻱ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ) :ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﻛﻤﺎﻝ ﻭﲨﺎﻝ ﺇﺣﺴﺎﻧﻪ
ﻭﺳﻌﺔ ﺭﲪﺘﻪ ،ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﻳﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﻘﺘﻠﻪ ﺍﻟﻜﺎﻓﺮ ،ﻓﻴﻜﺮﻡ ﺍﷲ ﺍﳌﺴﻠﻢ ﺑﺎﻟﺸﻬﺎﺩﺓ ،ﰒ ﳝﻦ
ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻘﺎﺗﻞ ﻓﻴﻬﺪﻳﹺﻪ ﻟﻺِﺳﻼﻡ ،ﻓﻴﺪﺧﻼﻥ ﺍﳉﻨﺔ ﲨﻴﻌﺎ ،ﻭﻫﺬﺍ ﻣﻦ ﺗﻔﺮﻳﻊ ﺟﻮﺩﻩ
ﺍﳌﺘﺘﺎﺑﻊ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻭﺍﻟﻀﺤﻚ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﺠﺒﺔ ﺍﻟﱵ ﲣﺮﺝ ﻋﻦ ﻧﻈﺎﺋﺮﻫﺎ،
ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﺗﺴﻠﻴﻂ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﺃﻣﺮ ﻏﲑ
ﳏﺒﻮﺏ ،ﰒ ﻫﺬﺍ ﺍﳌﺘﺠﺮﺉ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﻳﺘﺒﺎﺩﺭ ﻷﺫﻫﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻳﺒﻘﻰ ﻋﻠﻰ ﺿﻼﻟﻪ
ﻭﻳﻌﺎﻗﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻟﻜﻦ ﺭﲪﺔ ﺍﷲ ﻭﺇﺣﺴﺎﻧﻪ ﻓﻮﻕ ﺫﻟﻚ ﻛﻠﻪ ،ﻭﻓﻮﻕ ﻣﺎ ﻳﻈﻦ ﺍﻟﻈﺎﻧﻮﻥ
ﻭﻳﺘﻮﻫﻢ ﺍﳌﺘﻮﳘﻮﻥ(] ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﻟﻠﻄﻴﻔﺔ .[٥٥ :
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﻦ ﺍﳊﺪﻳﺚ ) :ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﺃﻥ ﻛﻞ ﻣﻦ ﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ
-ﺇﻥ ﺷﺎﺀ ﺍﷲ -ﻭﻛﻞ ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻭﻛﻠﻤﺔ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺍﻟﺴﻔﻠﻰ ﻓﻬﻮ
ﰲ ﺍﳉﻨﺔ(ﺍﻫـ.
ﺭﺍﺑﻌﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ) :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻘﺎﺗﻞ ﺍﻷﻭﻝ
ﻛﺎﻥ ﻛﺎﻓﺮﺍ .ﻗﻠﺖ )ﺍﻟﻘﺎﺋﻞ ﺍﺑﻦ ﺣﺠﺮ( :ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺒﻄﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺮﲨﺘﻪ ،ﻭﻟﻜﻦ ﻻ ﻣﺎﻧﻊ
ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤﺎﹰ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ" :ﰒ ﻳﺘﻮﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ" ﻛﻤﺎ ﻟﻮ ﻗﺘﻞ ﻣﺴﻠﻢ ﻣﺴﻠﻤﺎﹰ ﻋﻤﺪﺍﹰ ﺑﻼ
ﺷﺒﻬﺔ ﰒ ﺗﺎﺏ ﺍﻟﻘﺎﺗﻞ ﻭﺍﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺇﳕﺎ ﳝﻨﻊ ﺩﺧﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ
ﻗﺎﺗﻞ ﺍﳌﺴﻠﻢ ﻋﻤﺪﺍ ﻻ ﺗﻘﺒﻞ ﻟﻪ ﺗﻮﺑﺔ(ﺍﻫـ ،.ﻭﻟﻜﻨﻪ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﺭﻭﺍﻳﺎﺕ ﺻﺮﳛﺔ ﰲ ﺃﻥ ﺍﻟﻘﺎﺗﻞ
ﺍﻟﺘﺎﺋﺐ ﰲ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺧﺎﻣﺴﺎﹰ :ﻗﺎﻝ ﺍﻟﺴﻌﺪﻱ ) :ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﲨﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻏﺒﺔ ﰲ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ
ﻭﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻮﺑﺔ ﺑﻜﻞ ﻭﺳﻴﻠﺔ؛ ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻳﺠﺐ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﻣﺎ ﻋﻤﻠﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﺎﻝ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٥ ] ...............................................
ﻛﻔﺮﻩ ،ﻭﻗﺪ ﺃﺳﻠﻢ ﻋﻠﻰ ﻣﺎ ﺃﺳﻠﻒ ،ﺣﱴ ﺍﻟﺮﻗﺎﺏ ﺍﻟﱵ ﻗﺘﻠﻬﺎ ﻧﺼﺮﺍﹰ ﻟﺒﺎﻃﻠﻪ ،ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺍﺳﺘﻮﱃ
ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ .ﻛﻞ ﺫﻟﻚ ﻣﻌﻔﻮ ﻋﻨﻪ ﺑﻌﺪ ﺍﻹﺳﻼﻡ(ﺍﻫـ.
ﺑﺎﺏ
ﺍﻟﺼﺪﻕ ﰲ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻳﺒﻠﱢﻎ ﻣﻨﺎﺯﳍﹶﺎ ﻭﻟﻮ ﱂ ﻳﻨﻠﻬﺎ ﺑﺎﻟﻘﺘﻞﹺ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺣﻨﻴﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﹶﺃﻥﱠ ﺍﻟﻨﹺﺒﻲ
ﻬﻞﹺ ﺑﻦﹺ
ﻋﻦ ﺳ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ :
ﺷﻪ((
ﻋﻠﹶﻰ ﻓﺮﺍ
ﻬﺪﺍﺀِ ﻭﹺﺇﻥﹾ ﻣﺎﺕ
ﻣﻨﺎﺯﹺﻝﹶ ﺍﻟﺸ
ﻐﻪ ﺍﻟﻠﱠﻪ
ﺪﻕﹴ ﺑﱠﻠ
ﺼ
ﻣﻦ ﺳﺄﹶﻝﹶ ﺍﻟﱠﻠﻪ ﺍﻟﺸﻬﺎﺩﺓﹶ ﹺﺑ
ﺳﱠﻠﻢ ﻗﹶﺎﻝﹶ )) :
ﻭ
ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﻣﺴﻠﻢ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺮﺍﺋﺮ ﻋﺒﺎﺩﻩ ﻭﺃﻧﻪ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﻣﻨﻬﻢ ﺧﺎﻓﻴﺔ.
ﺍﻟﺜﺎﻧﻴﺔ :ﻋﻈﻢ ﻣﱰﻟﺔ ﺍﻟﺼﺪﻕ ،ﻭﺃﻥ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻪ ﺃﻭﻻﹰ ﻫﻮ ﺻﺪﻕ ﺍﻟﻘﻠﻮﺏ ،ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ )) :ﻗﻴﺪ
ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﺼﺪﻕ ﻷﻧﻪ ﻣﻌﻴﺎﺭ ﺍﻷﻋﻤﺎﻝ ﻭﻣﻔﺘﺎﺡ ﺑﺮﻛﺎﺎ ﻭﺑﻪ ﺗﺮﺟﻰ ﲦﺮﺍﺎ((ﺍﻫـ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺳﻌﺔ ﻓﻀﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻋﻈﻴﻢ ﻣﻨﺘﻪ ﻭﻛﺮﻣﻪ ﻭﺟﻮﺩﻩ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﳊﺮﺹ ﻋﻠﻰ ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺼﺪﻕ ﰲ ﻃﻠﺒﻬﺎ ،ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ )) :ﻭﻓﻴﻪ ﻧﺪﺏ ﺳﺆﺍﻝ
ﺍﻟﺸﻬﺎﺩﺓ ﺑﻨﻴﺔ ﺻﺎﺩﻗﺔ((ﺍﻫـ.
ﺍﳋﺎﻣﺴﺔ :ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﻠﻮ ﻣﺮﺍﺗﺐ ﺍﻟﺸﻬﺪﺍﺀ.
ﺍﻟﺴﺎﺩﺳﺔ :ﺗﻔﺎﻭﺕ ﻣﻨﺎﺯﻝ ﺍﻟﺸﻬﺪﺍﺀ.
ﺍﻟﺴﺎﺑﻌﺔ :ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻧﻴﺔﹸ ﺃﺩﺍﺋﻬﺎ ،ﻭﺃﻥﱠ ﺍﻟﻨﻴﺔ ﺗﺒﻠﱢﻎ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﻣﺎ ﱂ
ﻳﺒﻠﻐﻪ ﺑﻌﻤﻠﻪ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ )) :ﻭﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺳﺆﺍﻝ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﺳﺘﺤﺒﺎﺏ ﻧﻴﺔ ﺍﳋﲑ((ﺍﻫـ.
ﺍﻟﺜﺎﻣﻨﺔ :ﺃﻥ ﻣﻦ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﺟﺘﻬﺪ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﰒ ﻋﺠﺰ ﻋﻨﻪ ﳌﺎﻧﻊﹴ ﺗﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻪ
ﺑﺜﻮﺍﺑﻪ ،ﻗﺎﻝ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ )) :ﻭﺍﻟﺬﻱ ﻧﻌﺘﻘﺪﻩ ﺃﻥ ﺍﷲ ﻳﻌﻄﻴﻪ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻬﺪﺍﺀ ﻟﻘﺼﺪﻩ ﻭﺳﺆﺍﻟﻪ
ﻭﻋﺪﻡ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ((ﺍﻫـ.
ﻣﺘﻔﺮﻗﺎﺕ
ﻃﻠﹶﺐﹺ
ﺤﺒﺎﺏﹺ ﹶ
ﺳﺘ
ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﺖ) :ﺑﺎﺏ ﺍ ﺃﻭﻻﹰ :ﺑﻌﺾ ﺗﺒﻮﻳﺒﺎﺕ ﺍﻷﺋﻤﺔ –ﺭﲪﻬﻢ ﺍﷲ:-
ﻤﻦ ﺳﹶﺄﻝﹶ ﺍﻟﺸﻬﺎﺩﺓﹶ(،
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ( ،ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﲢﺖ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ ﻓﻴ
ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٦ ] ...............................................
ﻤﻦ ﺳﹶﺄﻝﹶ ﺍﻟﱠﻠﻪ ﺍﻟﺸﻬﺎﺩﺓﹶ( ،ﻭﺃﰊ ﻋﻮﺍﻧﺔ ) :ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﻟﺸﻬﺎﺩﺓ ﳌﻦ ﻳﺴﺄﳍﺎ
ﻭﺍﻟﺪﺍﺭﻣﻲ ) :ﺑﺎﺏ ﻓﻴ
ﺑﺼﺪﻕ ﻧﻴﺔ ،ﻭﺗﻄﻠﱠﺒﻬﺎ ،ﻭﺇﺑﻼﻏﹸﻪ ﺍﷲُ ﻣﻨﺎﺯﻝﹶ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺇﻥ ﱂ ﻳﺴﺘﺸﻬﺪ ﻭﻣﺎﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ( ،ﻭﺍﺑﻦ
ﻋﻠﹶﻰ
ﻣﹺﻨﻴﺘﻪ
ﺀ ﺗﻪ
ﻣﻦ ﺳﹶﺄﻝﹶ ﺍﻟﱠﻠﻪ ﺍﻟﺸﻬﺎﺩﺓﹶ ﻭﹺﺇﻥﹾ ﺟﺎ َ
ﻬﺪﺍﺀِ
ﺯﻝﹶ ﺍﻟﺸ
ﻣﻨﺎ ﹺ
ﻋﻼﹶ
ﺟﻞﱠ ﻭ
ﺣﺒﺎﻥ ) :ﺫﻛﹾﺮ ﺗﺒﻠﻴﻎﹺ ﺍﷲِ
ﻣﺴﺄﹶﹶﻟﺘﻬﺎ(.
ﻭﻤﻨﻰ ﺍﻟﺸﻬﺎﺩﺓ
ﺷﻪ ،(ﻭﺳﺎﻗﻪ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ ﺗ
ﻓﺮﺍ
ﻋﻠﱢﻖ ﻋﻠﻰ ﻭﺟﻮﺩ ﺃﻣﺮﻳﻦ :ﺍﻷﻭﻝ :ﺳﺆﺍﻝ ﺍﷲ ﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻱ ﺃﻥ
ﺛﺎﻧﻴﺎﹰ :ﲢﺼﻴﻞ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻗﺪ
ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺭﺑﻪ ﺑﺄﻥ ﻳﺮﺯﻗﻪ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻠﻪ .ﺍﻟﺜﺎﱐ :ﺍﻟﺼﺪﻕ ﰲ ﻃﻠﺒﻬﺎ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﰲ
ﺍﻷﺻﻞ ﳏﻠﱡﻪ ﺍﻟﻘﻠﺐ ﺇﻻ ﺃﻥ ﻟﻪ ﻋﻼﻣﺎﺕ ﺗﺪﻝ ﻋﻠﻴﻪ ،ﻭﻫﻲ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﺴﻌﻲ ﺍﳊﻘﻴﻘﻲ ﻟﺘﺤﺼﻴﻞ
ﺃﺳﺒﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﰲ ﻣﻈﺎﺎ ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻟﹶﻮ
ﻋﺪﺓﹰ﴾]ﺍﻟﺘﻮﺑﺔ[٤٦/ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻋﺪﻭﺍ ﹶﻟﻪ
ﺝ ﻟﹶﺄﹶ
ﹶﺃﺭﺍﺩﻭﺍ ﺍﹾﻟﺨﺮﻭ
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻣﺎ ﺣﺼﻞ ﻟﻠﻤﻘﺘﻮﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﺛﻮﺍﺏ
ﺍﻟﺸﻬﺎﺩﺓ ﺗﺰﻳﺪ ﻛﻴﻔﻴﺘﻪ ﻭﺻﻔﺎﺗﻪ ﻋﻠﻰ ﻣﺎ ﺣﺼﻞ ﻟﻨﺎﻭﻱ ﺫﻟﻚ ﺇﺫﺍ ﻣﺎﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﺇﻥ ﺑﻠﻎ ﻣﱰﻟﺔ
ﺍﻟﺸﻬﻴﺪ ،ﻓﻬﺎ ﻫﻨﺎ ﺃﺟﺮﺍﻥ :ﺃﺟﺮ ﻭﻗﺮﺏ ،ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﰲ ﺃﺻﻞ ﺍﻷﺟﺮ ﻟﻜﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ﺎ
ﺍﻟﻌﺎﻣﻞ ﺗﻘﺘﻀﻲ ﺃﺛﺮﺍﹰ ﺯﺍﺋﺪﺍﹰ ﻭﻗﺮﺑﺎﹰ ﺧﺎﺻﺎﹰ ﻭﻫﻮ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ(]ﻋﺪﺓ ﺍﻟﺼﺎﺑﺮﻳﻦ.[٢١٨ :
ﺑﺎﺏ
ﺟﻮﺍﺯ ﺃﻥ ﻳﻘﺎﻝ ﻓﻼﻥﹲ ﺷﻬﻴﺪ ﺑﻈﺎﻫﺮ ﺍﳊﺎﻝ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳉﺰﻡ ﺑﺎﳌﺂﻝ
ﺧ ﻴﺒﺮ
ﺨﻄﱠﺎﺏﹺ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﹶﻟﻤﺎ ﻛﹶﺎﻥﹶ ﻳﻮﻡ
ﻋﻤﺮ ﺑﻦﹺ ﺍﹾﻟ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻋﻦ
ﺣﺘﻰ ﻣﺮﻭﺍ
ﺳﻠﱠﻢ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹸﻓﻠﹶﺎﻥﹲ ﺷﻬﹺﻴﺪ ﹸﻓﻠﹶﺎﻥﹲ ﺷﻬﹺﻴﺪ ،
ﻭ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺻﺤﺎﺑﺔ ﺍﻟﻨﹺﺒﻲ
ﻣﻦ
ﹶﺃ ﹾﻗﺒﻞﹶ ﻧﻔﹶﺮ
ﻛﻠﱠﺎ ﹺﺇﻧﻲ ﺭﹶﺃ ﻳﺘﻪ ﻓﻲ
ﺳﱠﻠﻢ )) :ﹶ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺟﻞﹴ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹸﻓﻠﹶﺎﻥﹲ ﺷﻬﹺﻴﺪ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﻠﹶﻰ ﺭ
ﺨﻄﱠﺎﺏﹺ
ﺳﱠﻠﻢ :ﻳﺎ ﺍﺑﻦ ﺍﹾﻟ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﻋﺒﺎﺀَﺓ ،ﹸﺛﻢ ﻗﹶﺎﻝﹶ
ﻏﻠﱠﻬﺎ ﺃﹶﻭ
ﺍﻟﻨﺎﺭﹺ ﻓﻲ ﺑﺮﺩﺓ ﹶ
ﺩﻳﺖ :ﺃﹶﻟﹶﺎ ﹺﺇﻧﻪ ﻟﹶﺎ ﻳﺪﺧﻞﹸ
ﺖ ﹶﻓﻨﺎ
ﻝ ﹶﻓﺨﺮﺟ
ﻣﻨﻮﻥﹶ ،ﻗﹶﺎ ﹶ
ﺆ
ﺠﻨﺔﹶ ﺇﹺﻟﱠﺎ ﺍﹾﻟﻤ
ﺧﻞﹸ ﺍﹾﻟ
ﺩ ﻓﻲ ﺍﻟﻨﺎﺱﹺ ﹶﺃﻧﻪ ﻟﹶﺎ ﻳﺪ
ﺐ ﹶﻓﻨﺎ
ﺍﺫﹾﻫ
ﻣﻨﻮﻥﹶ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﻣﺴﻠﻢ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﻏﲑﻫﻢ.
ﺆﺠﻨﺔﹶ ﺇﹺﻟﱠﺎ ﺍﹾﻟﻤ
ﺍﹾﻟ
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ :
ﻘﺴﻤﺔ.
ﹺﻴﻤﺔ ﻗﺒﻞ ﺍﻟ
ﻐﻨﻢ ﻭﺍﻟﺴﺮﻗﹶﺔ ﻣﻦ ﺍﻟﻐﻨ
ﺍﻟﻐﻠﻮﻝ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﻫﻮ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﳌ
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٧ ] ...............................................
ﺍﻷﻭﱃ :ﺟﻮﺍﺯ ﺗﺴﻤﻴﺔ ﺍﻟﻘﺘﻴﻞ ﰲ ﺣﺮﺏ ﺍﻟﻜﻔﺎﺭ ﺷﻬﻴﺪﺍﹰ ﻭﺇﻃﻼﻕ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻋﻠﻴﻪ ﻣﺎ ﱂ ﻳﻌﻠﹶﻢ
ﺑﻮﺟﻮﺩ ﻣﺎﻧﻊﹴ ﻣﻦ ﺫﻟﻚ.
ﺏ ﺍﳊﺬﺭ ﻣﻦ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ،ﻭﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻜﻔﱢﺮﻩ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺧﻄﺮ ﺍﻟﻐﻠﻮﻝ ﻭﻭﺟﻮ
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﺎﳊﻘﺎﺋﻖ ﻻ ﲟﺠﺮﺩ ﺍﻷﲰﺎﺀ.
ﻁ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻊ ،ﻭﻣﻦ ﻣﻮﺍﻧﻌﻬﺎ ﺍﻟﻐﻠﻮﻝ.
ﻖ ﺷﺮﻭ
ﺍﻟﺮﺍﺑﻌﺔ :ﻧﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﲢﻘﻴ ﹺ
ﺍﳋﺎﻣﺴﺔ :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﺍﳌﺆﻣﻨﻮﻥ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ )) :ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺃﺣﺪ ﳑﻦ
ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻫﺬﺍ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ((ﺍﻫـ.
ﻣﺘﻔﺮﻗﺎﺕ
ﺠﻨﺔﹶ ﺇﹺﻟﱠﺎ
ﺧﻞﹸ ﺍﹾﻟ
ﻐﻠﹸﻮﻝﹺ ﻭﹶﺃﻧﻪ ﻟﹶﺎ ﻳﺪ
ﺮﱘﹺ ﺍﹾﻟ
ﻏﻠﹶﻆ ﺗﺤ ﹺ
ﺃﻭﻻﹰ :ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻠﻢ ﲢﺖ ) :ﺑﺎﺏ
ﺸﺪﺓ ،(ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ
ﻣﻦ ﺍﻟ
ﻐﻠﹸﻮﻝﹺ
ﻣﻨﻮﻥﹶ( ،ﻭﻋﻨﺪ ﺍﻟﺪﺍﺭﻣﻲ ﲢﺖ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀَ ﻓﻰ ﺍﹾﻟ
ﺆﺍﹾﻟﻤ
ﻋﻼﹶ( ،ﻭﺍﻟﺜﺎﱐ :
ﺳﺒﹺﻴﻞﹺ ﺍﷲِ ﺟﻞﱠ ﻭ
ﻣﻮﺿﻌﲔ :ﺍﻷﻭﻝ ﲢﺖ ) :ﺫﻛﹾﺮ ﺇﹺﳚﺎﺏﹺ ﺩﺧﻮﻝﹺ ﺍﻟﻨﺎﺭﹺ ﻟ ﹾﻠﻐﺎﻝﱢ ﻓﻲ
ﻋﻼﹶ( ،ﻭﺳﺎﻗﻪ ﺍﻟﺒﻴﻬﻘﻲ ﲢﺖ ) :ﺑﺎﺏ
ﺟﻞﱠ ﻭ
ﺳﺒﹺﻴﻞﹺ ﺍﷲِ
ﻋﻦﹺ ﺍﹾﻟﻐﺎﻝﱢ ﻓﻲ
ﺠﻨﺔ
ﻔﻲﹺ ﺩﺧﻮﻝﹺ ﺍﹾﻟ
)ﺫﻛﹾﺮ ﻧ ﹾ
ﻛﺜﲑﻩ ﺣﺮﺍﻡ.(
ﻪ ﻭ ﹶ
ﻝ ﹶﻗﻠﻴﹸﻠ
ﻐﻠﹸﻮ ﹸ
ﺍﹾﻟ
ﻐﻠﹸﻮﻝﹸ ﻣﻦ ﺍﻟﹾﹶﺄﻣﻮﺍﻝﹺ
ﻤﺔ ﻓﻲ ﺫﹶﻟﻚ ﺍﹾﻟ
ﻐﻨﹺﻴ
ﻬﻢ :ﻭﻛﹶﺎﹾﻟ
ﻌﻀ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ) :ﻗﹶﺎﻝﹶ ﺑ
ﻝ ﻭﺍﻟﺰﻛﹶﺎ ﺓ ﺍ ﻧﺘﻬﻰ(ﺍﻫـ.
ﻦ ﺑﻴﺖ ﺍﹾﻟﻤﺎ ﹺ
ﻣ
ﻭﲔ
ﺴﻠﻤ
ﻤ
ﺔ ﺑﻴﻦ ﺍﹾﻟ
ﻛﺸﺘﺮ ﹶ
ﻤ
ﺍﹾﻟ
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ –ﺭﲪﻪ ﺍﷲ) : -ﺑﺎﺏ ﻟﹶﺎ ﻳﻘﹸﻮﻝﹸ ﹸﻓﻠﹶﺎﻥﹲ ﺷﻬﹺﻴﺪ ،(ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ
ﳏﻤﻮﻝﹲ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﲟﺂﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻭﻧﻴﻠﻪ ﻓﻴﻬﺎ ﺩﺭﺟﺔ ﺍﻟﺸﻬﺪﺍﺀ ،ﻭﳍﺬﺍ ﺃﺭﺩﻓﻪ ﺑﻘﻮﻟﻪ ) :ﻗﹶﺎﻝﹶ ﹶﺃﺑﻮ
ﻜﹶﻠﻢ
ﻤﻦ ﻳ ﹾ
ﻋﹶﻠﻢ ﹺﺑ
ﺳﺒﹺﻴﻠﻪ ﻭﺍﻟﱠﻠﻪ ﺃﹶ
ﻫﺪ ﻓﻲ
ﻤﻦ ﻳﺠﺎ
ﻋﹶﻠﻢ ﹺﺑ
ﺳﱠﻠﻢ :ﺍﻟﱠﻠﻪ ﺃﹶ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﺮﻳﺮﺓﹶ
ﻫ
ﺳﺒﹺﻴﻠﻪ(ﺍﻫـ ،ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ) :ﻗﻮﻟﻪ ) :ﺑﺎﺏ ﻻ ﻳﻘﻮﻝ ﻓﻼﻥ ﺷﻬﻴﺪ( ﺃﻱ :ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﺣﻮﺍﻝ
ﻓﻲ
ﺍﻵﺧﺮﺓ ،ﻭﺃﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﺑﺄﺱ ،ﻭﺇﻻ ﻳﺸﻜﻞ ﺇﺟﺮﺍﺀ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﷲ ﺗﻌﺎﱃ
ﺃﻋﻠﻢ(ﺍﻫـ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٨ ] ...............................................
ﺑﺎﺏ
ﺧﻄﺮ ﺍﻟﻐﻠﻮﻝ ﻭﺃﻧﻪ ﻣﻮﺑﻖ ﻟﺼﺎﺣﺒﻪ ﻭﻟﻮ ﹸﻗﺘﻞ ﰲ ﺍﳌﻌﺘﺮﻙ
ﺯﻳﺪ
ﻋﺔﹸ ﺑﻦ
ﺭﻓﹶﺎ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓﹶ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ )) :ﺃﹶﻫﺪﻯ ﹺ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﻋﻢ ﻓﹶﻮﺟﻪ
ﻣﺪ
ﻏﻠﹶﺎﻣﺎ ﹶﺃﺳﻮﺩ ﻳﻘﹶﺎﻝﹸ ﻟﹶﻪ
ﺳﻠﱠﻢ ﹸ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﺮﺳﻮﻝﹺ ﺍﻟﱠﻠﻪ
ﻟ
ﺻﻠﱠﻰ
ﺭﺳﻮﻝﹺ ﺍﻟﱠﻠﻪ
ﺣﻞﹶ
ﺤﻂﱡ ﺭ
ﻋﻢ ﻳ
ﻣﺪ
ﻛﻨﺎ ﺑﹺﻮﺍﺩﻱ ﺍﹾﻟﻘﹸﺮﻯ ﺑ ﻴﻨﻤﺎ
ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﹸ
ﺳﱠﻠﻢ ﺇﹺﻟﹶﻰ ﻭﺍﺩﻱ ﺍﹾﻟﻘﹸﺮﻯ ،
ﻭ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺠﻨﺔﹸ ﹶﻓﻘﹶﺎﻝﹶ
ﻫﻨﹺﻴﺌﹰﺎ ﹶﻟﻪ ﺍﹾﻟ
ﻘﺘﹶﻠﻪ ﹶﻓﻘﹶﺎﻝﹶ ﺍﻟﻨﺎﺱ :
ﻬﻢ ﻋﺎﺋﺮ ﻓﹶﺄﹶﺻﺎﺑﻪ ﹶﻓ ﹶ
ﺳﱠﻠﻢ ﺇﹺﺫﹾ ﺟﺎﺀَﻩ ﺳ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺍﻟﱠﻠﻪ
ﻤﻐﺎﹺﻧﻢﹺ ﹶﻟﻢ
ﻣﻦ ﺍﹾﻟ
ﺧ ﻴﺒﺮ
ﻮﻡ
ﺧﺬﹶ ﻳ
ﻤﹶﻠﺔﹶ ﺍﱠﻟﺘﻲ ﺃﹶ
ﺸ
ﻔﺴِﻲ ﹺﺑﻴﺪﻩ ﺇﹺﻥﱠ ﺍﻟ
ﻛﻠﱠﺎ ﻭﺍﱠﻟﺬﻱ ﻧ ﹾ
ﺳﱠﻠﻢ :ﹶ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﻪ ﻧﺎﺭﺍ.
ﻋﹶﻠ ﻴ
ﻌﻞﹸ
ﺸﺘ
ﻢ ﹶﻟﺘ
ﺳﻤﻘﹶﺎ
ﺼﺒﻬﺎ ﺍﹾﻟ
ﺗ
ﻋﹶﻠﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹺ ﺍﻟﱠﻠﻪ
ﻛﻴﻦﹺ ﺇﹺﻟﹶﻰ
ﺟﻞﹲ ﹺﺑﺸﺮﺍﻙ ﺃﹶﻭ ﺷﺮﺍ ﹶ
ﺳﻤﻊ ﺍﻟﻨﺎﺱ ﺫﹶﻟﻚ ﺟﺎﺀَ ﺭ
ﻗﹶﺎﻝﹶ ﹶﻓﹶﻠﻤﺎ
ﻣﻦ ﻧﺎﺭﹴ(( ﺭﻭﺍﻩ ﻣﺎﻟﻚ-
ﺳﱠﻠﻢ :ﺷﺮﺍﻙ ﺃﹶﻭ ﺷﺮﺍﻛﹶﺎﻥ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹸ ﺍﻟﱠﻠﻪ
ﺳﱠﻠﻢ ﹶﻓﻘﹶﺎﻝﹶ
ﻭ
ﻭﺍﻟﻠﻔﻆ ﻟﻪ -ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﺴﻠﻢ ،ﻭﻏﲑﻫﻢ.
ﺭﺳﻮﻝﹺ ﺍﻟﱠﻠﻪ
ﻋﻦ
ﺳﱠﻠﻢ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﱠﻠﻪ
ﺭﺳﻮﻝﹺ ﺍﻟﱠﻠﻪ
ﻮﺑﺎﻥﹶ ﻣﻮﻟﹶﻰ
ﻋﻦ ﺛﹶ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :
ﺠﻨﺔﹶ
ﺴﺪ ﻭﻫﻮ ﺑﺮﹺﻱﺀٌ ﻣﻦ ﹶﺛﻠﹶﺎﺙ ﺩﺧﻞﹶ ﺍﹾﻟ
ﺠ
ﺭﻕ ﺍﻟﺮﻭﺡ ﺍﹾﻟ
ﺳﻠﱠﻢ ﹶﺃﻧﻪ ﻗﹶﺎﻝﹶ)) :ﻣﻦ ﻓﹶﺎ
ﻭ
ﻋﹶﻠ ﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ
ﺪﻳﻦﹺ(( ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ،
ﻐﻠﹸﻮﻝﹺ ﻭﺍﻟ
ﻜﺒﺮﹺ ﻭﺍﹾﻟ
ﺍﹾﻟ
ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﻏﲑﻫﻢ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ.
ﺑﻌﺾ ﻓﻮﺍﺋﺪ ﺍﳊﺪﻳﺚ :
ﺍﻷﻭﱃ :ﺧﻄﺮ ﺍﻟﻐﻠﻮﻝ ،ﻭﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻣﻨﻪ ،ﻭﺣﺮﻣﺔ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ،ﻭﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻜﻔﱢﺮﻩ.
ﺔ ﻭﻟﻮ ﱂ ﺗﻨﻞ ﺃﺛﻨﺎﺀ ﺍﳌﻘﺎﺗﻠﺔ ،ﻟﻘﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ :ﻫﻨﻴﺌﺎﹰ ﻟﻪ ﺍﳉﻨﺔ –
ﺓ ﻃﺮﻳﻘﹰﺎ ﻟﻠﺠﻨ
ﺍﻟﺜﺎﻧﻴﺔ :ﻛﻮﻥ ﺍﻟﺸﻬﺎﺩ
ﻭﻗﺪ ﺃﺻﺎﺑﻪ ﺳﻬﻢ ﻏﺮﺏ -ﻭﺇﳕﺎ ﻋﺬﱢﺏ ﲟﺎ ﻏﻠﱠﻪ.
ﺍﻟﺜﺎﻟﺜﺔ :ﻧﻴﻞ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻊ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﻟﺘﺸﺘﻌﻞ ﻋﻠﻴﻪ ﻧﺎﺭﺍﹰ.
ﺍﳋﺎﻣﺴﺔ :ﺳﺮﻋﺔ ﺍﺗﻌﺎﻅ ﺍﻟﺼﺤﺎﺑﺔ ﲟﺎ ﻳﺴﻤﻌﻮﻥ ﻭﻋﺪﻡ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻛﻤﺎ ﻓﻌﻞ ﺻﺎﺣﺐ
ﺍﻟﺸﺮﺍﻛﲔ.
ﻜﺒﺮ ﻭﺗﻨﻘﻴﺔ ﺍﻟﻘﻠﺐ ﻣﻨﻪ.
ﺍﻟﺴﺎﺩﺳﺔ :ﻭﺟﻮﺏ ﺍﺟﺘﻨﺎﺏ ﺍﻟ
ﺍﻟﺴﺎﺑﻌﺔ :ﺃﻥ ﺍﳌﺆﺍﺧﺬﺓ ﰲ ﺍﻵﺧﺮﺓ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭﺍﳉﻮﺍﺭﺡ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٥٩ ] ...............................................
ﺪﻳﻦ ﻭﻣﻦ ﺳﺎﺋﺮ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ.
ﺍﻟﺜﺎﻣﻨﺔ :ﻭﺟﻮﺏ ﺍﺟﺘﻬﺎﺩ ﺍﳌﺮﺀ ﰲ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟ
ﻝ ﻭﺃﲤﻬﺎ ﻇﺎﻫﺮﺍﹰ ﻭﺑﺎﻃﻨﺎﹰ.
ﺍﻟﺘﺎﺳﻌﺔ :ﺍﺟﺘﻬﺎﺩ ﺍﳌﺴﻠﻢ ﰲ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺃﺣﺴﻦ ﺣﺎ ﹴ
ﻣﺘﻔﺮﻗﺎﺕ
ﺃﻭﻻﹰ :ﺳﺎﻕ ﻣﺎﻟﻚ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﲢﺖ ) :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻐﻠﻮﻝ( ،ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺟﺎﺀ
ﻣﻨﻮﻥﹶ( ،ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﲢﺖ :
ﺆﺠﻨﺔﹶ ﺇﹺﻟﱠﺎ ﺍﹾﻟﻤ
ﺧﻞﹸ ﺍﹾﻟ
ﻪ ﻟﹶﺎ ﻳﺪ
ﻝ ﻭﹶﺃﻧ
ﻐﻠﹸﻮ ﹺ
ﺮﱘﹺ ﺍﹾﻟ
ﻆ ﺗﺤ ﹺ
ﻏﹶﻠ
ﲢﺖ ) :ﺑﺎﺏ
ﺳﺒﹺﻴﻞﹺ
ﺪ ﻓﻲ
ﻋﻦﹺ ﺍﻟﺸﻬﹺﻴ
ﻥ
ﺠﻨﺎ
ﻲ ﺩﺧﻮﻝﹺ ﺍﹾﻟ ﹺ
ﻔ ﹺ
ﺮ ﻧ ﹾ
ﻌﻈﻴﻢﹺ ﺍﹾﻟﻐﻠﹸﻮﻝﹺ( ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﲢﺖ ) :ﺫﻛﹾ
)ﺑﺎﺏ ﻓﻲ ﺗ
ﺷ ﻴﺌﹰﺎ ﻳﺴِﲑﺍ(.
ﻝ
ﻐﻠﹸﻮ ﹸ
ﻥ ﺫﹶﻟﻚ ﺍﹾﻟ
ﻥ ﻛﹶﺎ ﹶ
ﻞ ﻭﹺﺇ ﹾ
ﻏ ﱠ
ﺪ ﹶ
ﻥ ﹶﻗ
ﻪ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶ
ﺍﻟﱠﻠ
ﺛﺎﻧﻴﺎﹰ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ) :ﻓﻜﻞ ﻣﻦ ﻏﻞ ﺷﻴﺌﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭ ﺧﺎﻥ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻝ ﺍﷲ ﺟﺎﺀ ﺑﻪ
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﺍﻟﻐﻠﻮﻝ ﻣﻦ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﻭﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ﺑﺎﳊﺴﻨﺎﺕ
ﻭﺍﻟﺴﻴﺌﺎﺕ(ﺍﻫـ ،.ﻭﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ) :ﻭﻓﻴﻪ ﺪﻳﺪ ﻋﻈﻴﻢ ﻭﻭﻋﻴﺪ ﺟﺴﻴﻢ ﰲ ﺣﻖ ﻣﻦ
ﻳﺄﻛﻞ ﻣﻦ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻖ ﲨﻊ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎﻝ ﺍﻷﻭﻗﺎﻑ ﻭﻛﻤﺎﻝ ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻓﺈﻥ
ﺍﻟﺘﻮﺑﺔ ﻣﻊ ﺍﻻﺳﺘﺤﻼﻝ ﺃﻭ ﺭﺩ ﺣﻘﻮﻕ ﺍﻟﻌﺎﻣﺔ ﻣﺘﻌﺬﺭ ﺃﻭ ﻣﺘﻌﺴﺮ(]ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ .[١٩٤ / ١٢ :
ﺪﻕ ﺑﹺﻬﺎ
ﺼﻤﺔﹶ ﻟﱠﻠﻪ ﺗ
ﻐﻨﹺﻴ
ﻋﻈﻴﻢ؛ ﻟﹶﺄﻥﱠ ﺍﹾﻟ
ﻌﹶﻠﻤﺎﺀُ :ﺍﹾﻟﻐﻠﹸﻮﻝﹸ
ﺛﺎﻟﺜﺎﹰ :ﻗﺎﻝ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ) :ﻗﹶﺎﻝﹶ ﺍﹾﻟ
ﻘﺪ ﻋﺎﻧﺪ ﺍﻟﱠﻠﻪ ،ﻭﺇﹺﻥﱠ
ﻲﺀٍ" ﹶﻓﻤﻦ ﻏﹶﻞﱠ ﹶﻓ ﹶ
ﺷ
ﻣﻦ
ﻤﺘﻢ
ﻏﹺﻨ
ﻋﹶﻠﻤﻮﺍ ﹶﺃﻧﻤﺎ ﹶ
ﻋﻨﺪﻩ ﻓﻲ ﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ" :ﻭﺍ
ﻋﹶﻠ ﻴﻨﺎ ﻣﻦ
ﻘﺴﻢ
ﻤﺔﹶ ﺗ ﹶ
ﻐﻨﹺﻴ
ﻣﻨﻬﻢ ﹶﺃﻥﱠ ﺍﹾﻟ
ﻋ ﹾﻠﻤﺎ
ﻋﻠﹶﻰ ﺍﹾﻟﺠﹺﻬﺎﺩ ﻭﺍﻟﱠﺜﺒﺎﺕ ﻓﻲ ﻣﻮﺍﻗﻔﻬﹺﻢ
ﻬﻢ
ﻫﺪﻳﻦ ﺗﻘﹾﻮﻯ ﻧﻔﹸﻮﺳ
ﻤﺠﺎ
ﺍﹾﻟ
ﺨﺬﻳﻠﹰﺎ
ﻬﻢ ﹶﻓﻴﻔﺮﻭﻥﹶ ﺇﹶﻟﻴﻬﺎ ﹶﻓﻴﻜﹸﻮﻥﹸ ﺫﹶﻟﻚ ﺗ
ﻣﻨﻬﺎ ﻧﺼﻴﺒ
ﻣﻨﻬﺎ ﺧﺎﻓﹸﻮﺍ ﹶﺃﻥﹾ ﻟﹶﺎ ﻳﺒﻘﹶﻰ
ﻏﻞﱠ
ﻬﻢ ﻓﹶﺈﹺﺫﹶﺍ ﹸ
ﻋﹶﻠﻴ ﹺ
ﻐﻠﹸﻮﻝﹺ ،ﻭﹶﻟﻴﺲ
ﺪﺭ ﺍﹾﻟ
ﻈﻢ ﹶﻗ
ﻋ ﹸ
ﺣﺪ ،ﹶﻓﻠﺬﹶﻟﻚ
ﻮﻡ ﺃﹸ
ﻇﻨﻮﺍ ﻳ
ﻛﻤﺎ ﺟﺮﻯ ﹶﻟﻤﺎ ﹶ
ﻬﻢ ﹶ
ﺳﺒﺒﺎ ﻟﺎﻧﻬﹺﺰﺍﻣ ﹺ
ﻭ
ﺴﻠﻤﲔ
ﻤ
ﻟ ﹾﻠ
ﺮ ﹶﻗﺔ](ﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ،[١٣٦/ ٤:ﻭﻗﻮﻟﻪ :ﻭﻟﻴﺲ ﻛﻐﲑﻩ...ﺇﱁ ﻟﻌﻠﻪ
ﺨﻴﺎﻧﺔ ﻭﺍﻟﺴ ﹺ
ﻣﻦ ﺍﹾﻟ
ﻐﻴﺮﹺﻩ
ﻛﹶ
ﻳﻘﺼﺪ ﰲ ﺷﺪﺓ ﺍﳊﺮﻣﺔ ﻭﻗﻮﺓ ﺍﳌﺆﺍﺧﺬﺓ ﻻ ﺃﻧﻪ ﻻ ﻳﺆﺍﺧﺬ ﺎ ﺃﺻﻼﹰ ،ﻓﻘﺪ ﻣﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ
ﻭﺍﳌﻼ ﺍﻟﻘﺎﺭﻱ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٦٠ ] ...............................................
ﺧﺎﲤﺔ ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻨﻬﺎ
ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ :ﻋﻦ ﺳﻬﻞﹺ ﺑﻦ ﺳﻌﺪ– ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﻗﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﻴﻪ
ﻋﻤﺎﻝﹸ ﺑﹺﺎﹾﻟﺨﻮﺍﺗﻴﻢﹺ(( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺃﲪﺪ ،ﻭﻏﲑﳘﺎ
ﻭﺳﱠﻠﻢ)) : ﺇﹺﻧﻤﺎ ﺍﻟﹾﺄﹶ
ﺯﻗﹸﻮﻥﹶ
ﺮﻬﻢ ﻳ
ﺭﺑ ﹺ
ﻋﻨﺪ
ﺣﻴﺎﺀٌ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠﻪ ﹶﺃﻣﻮﺍﺗﺎ ﺑﻞﹾ ﺃﹶ
ﺴﺒﻦ ﺍﱠﻟﺬﻳﻦ ﹸﻗﺘﻠﹸﻮﺍ ﻓﻲ
ﺤ
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻟﹶﺎ ﺗ
ﻬﻢ ﺃﹶﻟﱠﺎ
ﺧﻠﹾﻔ ﹺ
ﻣﻦ
ﻬﻢ
ﺤﻘﹸﻮﺍ ﺑﹺ ﹺ
ﺴﺘﺒﺸﺮﻭﻥﹶ ﺑﹺﺎﱠﻟﺬﻳﻦ ﹶﻟﻢ ﻳ ﹾﻠ
ﻭﻳ
ﻀﻠﻪ
ﻣﻦ ﹶﻓ
ﻫﻢ ﺍﻟﱠﻠﻪ
) (١٦٩ﻓﹶﺮﹺﺣﲔ ﹺﺑﻤﺎ َﺁﺗﺎ
ﻀﻞﹴ ﻭﹶﺃﻥﱠ ﺍﻟﱠﻠﻪ ﻟﹶﺎ ﻳﻀﻴﻊ
ﻭﹶﻓ
ﻣﻦ ﺍﻟﱠﻠﻪ
ﻤﺔ
ﻌﺴﺘﺒﺸﺮﻭﻥﹶ ﹺﺑﹺﻨ
ﺰﻧﻮﻥﹶ ) (١٧٠ﻳ
ﻫﻢ ﻳﺤ
ﻬﻢ ﻭﻟﹶﺎ
ﻋﻠﹶﻴ ﹺ
ﺧﻮﻑ
ﻣﻨﹺﲔ]﴾ﺁﻝ ﻋﻤﺮﺍﻥ.[١٧١-١٦٩/
ﺆﺃﹶﺟﺮ ﺍﹾﻟﻤ
ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ –ﺭﲪﻪ ﺍﷲ) : -ﻭﻷﺟﻞ ﺷﺮﻑ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻈﻤﺖ ﺭﺗﺒﺔ
ﺍﻟﺸﻬﺎﺩﺓ ،ﻷﻥ ﺍﳌﻄﻠﻮﺏ ﺍﳋﺎﲤﺔ ،ﻭﻧﻌﲏ ﺑﺎﳋﺎﲤﺔ ﻭﺩﺍﻉ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻘﺪﻭﻡ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﻘﻠﺐ ﻣﺴﺘﻐﺮﻕ
ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻣﻨﻘﻄﻊ ﺍﻟﻌﻼﺋﻖ ﻋﻦ ﻏﲑﻩ ،ﻓﺈﻥ ﻗﹶﺪﺭ ﻋﺒﺪ ﻋﻠﻰ ﺃﻥ ﳚﻌﻞ ﳘﻪ ﻣﺴﺘﻐﺮﻗﺎ ﺑﺎﷲ ﻋﺰ
ﻭﺟﻞ ﻓﻼ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﳝﻮﺕ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺇﻻ ﰲ ﺻﻒ ﺍﻟﻘﺘﺎﻝ ،ﻓﺈﻧﻪ ﻗﻄﻊ ﺍﻟﻄﻤﻊ ﻋﻦ
ﻣﻬﺠﺘﻪ ﻭﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ،ﺑﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ،ﻓﺈﻧﻪ ﻳﺮﻳﺪﻫﺎ ﳊﻴﺎﺗﻪ ﻭﻗﺪ ﻫﻮﻥ ﻋﻠﻰ ﻗﻠﺒﻪ ﺣﻴﺎﺗﻪ
ﰲ ﺣﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻃﻠﺐ ﻣﺮﺿﺎﺗﻪ ،ﻓﻼ ﲡﺮﺩ ﷲ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ؛ ﻭﻟﺬﻟﻚ ﻋﻈﻢ ﺃﻣﺮ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﻭﺭﺩ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻣﺎ ﻻ ﳛﺼﻰ ...ﰒ ﺍﻟﻘﺘﻞ ﺳﺒﺐ ﺍﳋﺎﲤﺔ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ،
ﻓﺈﻧﻪ ﻟﻮ ﱂ ﻳﻘﺘﻞ ﻭﺑﻘﻲ ﻣﺪﺓ ﺭﲟﺎ ﻋﺎﺩﺕ ﺷﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ﺇﻟﻴﻪ ﻭﻏﻠﺒﺖ ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﻗﻠﺒﻪ ﻣﻦ
ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ؛ ﻭﳍﺬﺍ ﻋﻈﻢ ﺧﻮﻑ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺍﳋﺎﲤﺔ ،ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﻭﺇﻥ ﺃﻟﺰﻡ ﺫﻛﺮ ﺍﷲ
ﻋﺰ ﻭﺟﻞ ﻓﻬﻮ ﻣﺘﻘﻠﺐ ﻻ ﳜﻠﻮ ﻋﻦ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺷﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻳﻨﻔﻚ ﻋﻦ ﻓﺘﺮﺓ ﺗﻌﺘﺮﻳﻪ ،ﻓﺈﺫﺍ
ﲤﺜﻞ ﰲ ﺁﺧﺮ ﺍﳊﺎﻝ ﰲ ﻗﻠﺒﻪ ﺃﻣﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﻭﺍﺭﲢﻞ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﻓﻴﻮﺷﻚ
ﺃﻥ ﻳﺒﻘﻰ ﺍﺳﺘﻴﻼﺅﻩ ﻋﻠﻴﻪ ﻓﻴﺤﻦ ﺑﻌﺪ ﺍﳌﻮﺕ ﺇﻟﻴﻪ ﻭﻳﺘﻤﲎ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﺫﻟﻚ ﻟﻘﻠﺔ ﺣﻈﻪ ﰲ
ﺍﻵﺧﺮﺓ ﺇﺫ ﳝﻮﺕ ﺍﳌﺮﺀ ﻋﻠﻰ ﻣﺎ ﻋﺎﺵ ﻋﻠﻴﻪ ﻭﳛﺸﺮ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ ،ﻓﺄﺳﻠﻢ ﺍﻷﺣﻮﺍﻝ ﻋﻦ ﻫﺬﺍ
ﺍﳋﻄﺮ ﺧﺎﲤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﺇﺫ ﱂ ﻳﻜﻦ ﻗﺼﺪ ﺍﻟﺸﻬﻴﺪ ﻧﻴﻞﹶ ﻣﺎﻝ ﺃﻭ ﺃﻥ ﻳﻘﺎﻝ ﺷﺠﺎﻉ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﺑﻞ
ﺣﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ ،ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﻫﻲ ﺍﻟﱵ ﻋﱪ ﻋﻨﻬﺎ" :ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ
ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ" ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻫﻮ ﺍﻟﺒﺎﺋﻊ ﻟﻠﺪﻧﻴﺎ ﺑﺎﻵﺧﺮﺓ ،ﻭﺣﺎﻟﺔ ﺍﻟﺸﻬﻴﺪ
ﺗﻮﺍﻓﻖ ﻣﻌﲎ ﻗﻮﻟﻚ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﺈﻧﻪ ﻻ ﻣﻘﺼﻮﺩ ﻟﻪ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻛﻞ ﻣﻘﺼﻮﺩ ﻣﻌﺒﻮﺩ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
ﺍﻷﺭﺑﻌﻮﻥ ﰲ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻃﻠﺐ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ [ ٦١ ] ...............................................
ﻭﻛﻞ ﻣﻌﺒﻮﺩ ﺇﻟﻪ ،ﻓﻬﺬﺍ ﺍﻟﺸﻬﻴﺪ ﻗﺎﺋﻞ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺇﺫ ﻻ ﻣﻘﺼﻮﺩ ﻟﻪ ﺳﻮﺍﻩ(]ﺇﺣﻴﺎﺀ
ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ.[٩١-٨٩/٢ :
ﺟﻤﻴﻊﹺ ﺍﻟﹾﹸﺄﻣﻮﺭﹺ
ﻋﻤﺎﹶﻟﻪ ﺑﹺﺎﻟﺼﺎﻟﺤﺎﺕ ﻓﻲ
ﻋﻠﹶﻰ ﹶﺃﻥﹾ ﻳﺨﺘﻢ ﺃﹶ
ﺤﺜﹸﻮﺙﹲ
ﻣ
ﻭﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ) :ﻓﹶﹺﺈﻥﱠ ﺍﻟﹾﹺﺈﻧﺴﺎﻥﹶ
ﻋﻤﺎﻝﹶ ﺑﹺﺎﳋﹶﻮﺍﺗﻴﻢ ،ﻭﺍﷲ ﺃﻋﻠﻢ(]ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ [٤٧٨/٧ :
ﻓﹶﹺﺈﻥﱠ ﺍﻟﹾﺄﹶ
ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻦ ﺍﳋﺘﺎﻡ ﺑﺸﻬﺎﺩﺓ ﺯﻛﻴﺔ ﻣﺮﺿﻴﺔ ﻋﻠﻴﺔ ﻳﺪﺧﻠﻨﺎ ﺎ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ﻣﻊ ﺍﻟﻨﺒﻴﲔ
ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ ،ﻭﺍﳊﻤﺪ ﷲ ﰲ ﺍﻻﻧﺘﻬﺎﺀ ﻛﻤﺎ ﲪﺪﺗﻪ ﰲ
ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺁﻟﻪ ﻭﺻﺤﺎﺑﺘﻪ ﺃﳒﻢ ﺍﻻﻫﺘﺪﺍﺀ.
ﻛﺘﺒﻪ /ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ(
ﺍﻷﺭﺑﻌﺎﺀ /٢٥ﺫﻭ ﺍﳊﺠﺔ١٤٣١/ﻫـ
ﺍﺩﻋﻮﺍ ﻹﺧﻮﺍﻧﻜﻢ ﺍﺎﻫﺪﻳﻦ
ﺇﺧﻮﺍﻧﻜﻢ ﰲ
ﻣﺮﻛـﺰ ﺍﻟﻔﺠـﺮ ﻟﻺﻋـﻼﻡ
ﺭﺑﻴﻊ ﺍﻵﺧﺮ ١٤٣٢ﻫـ
.........................................................................ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﺎﻫﺪ :ﺃﺑﻮ ﳛﲕ ﺍﻟﻠﻴﱯ )ﺣﺴﻦ ﻗﺎﺋﺪ( -ﺣﻔﻈﻪ ﺍﷲ
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