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ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ:
ﺚ ﺇﺣﺪﻯ ﺍﻟ ﻔﺘﻦ ﺍﳋﻄﲑﺓ ﻇﻬﺮﺕ ﻗﺪﳝﹰﺎ ﰲ ﺍﻹﺳﻼﻡ ،ﺃﻻ ﻭﻫﻲ ﻓﺘﻨﺔ "ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ" ،ﺍﻟﱵ
ﺺ ﻫﺬﺍ ﺍﻟﺒﺤ ﹸ
ﳜ
ﺷﻐﻠﺖ ﻋﻠﻤﺎ َﺀ ﺍﻹﺳﻼﻡ ﻋﺎﻣ ﹰﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺧﺎﺻ ﹰﺔ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ،ﰒ ﺿﻌﻔﺖ ﺷ ﺪﺗﻬﺎ ﻭﻗ ﱠﻞ ﺧﻄ ﺮﻫﺎ ﹶﻟﻤﺎ
ﺖ
ﻗﺎﻭﻣﻮﻫﺎ ﺑﺘﺼﻨﻴﻒ ﺍﻟﻜﺘﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﺻﺤﺎﺎ .ﻟﻜﻨﻬﺎ ﺍﺳﺘﻨﺸﻄﺖ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﺍﺳﺘﻔﺤﻠ
ﻟﻠﺘﺂﻣﺮ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﻨﻴ ﹺﻞ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﳊﻨﻴﻒ ،ﻓﺎﺗﺴﻊ ﺧﻄ ﺮﻫﺎ ﻭﺗﻄﺎﻳﺮ ﺷ ﺮ ﺭﻫﺎ .ﻟﺬﻟﻚ ﺍﺳﺘﺤﺴﻦ
ﻉ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺃﻫ ﻢ ﻧﻮﺍﺣﻲ ﺗﻠﻚ ﺍﻟﻔﺘﻨﺔ ،ﺣﻴﺚ ﺍﺳﺘﻌﺮﺿﻮﺍ ﺃﻭ ﹰﻻ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺃﻥ ﻳﺘﻨﺎﻭﻟﻮﺍ ﻫﺬﺍ ﺍﳌﻮﺿﻮ
ﺾ ﺃﺷﻬﺮ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﺴﻨﺔ ﻹﻓﻘﺎﺩ ﺛﻘﺔ ﺍﳌﺴﻠﻤﲔ
ﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺑﺪﺍﻳﺎﺎ ،ﰒ ﻋﺮﺿﻮﺍ ﺑﻌ
ﺾ ﺃﻫ ﻢ ﻣﺎ ﺃﻟﱠﻔﻪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ -ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ -ﻣﻦ ﺍﻟﻜﺘﺐ ﺣﻮﻝﺎ ﻭﲝﺠﻴﺘﻬﺎ .ﰒ ﻋﺮﻓﻮﺍ ﺑﻌ
ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺃﺑﺎﻃﻴﻞ ﺃﻋﺪﺍﺋﻬﺎ.
ﻣﻘﺪﻣﺔ ﺍﻟﺒﺤﺚ:
ﱯ ﻛﻤﺼﺪ ﹴﺭ
ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺣﺎﻓﻠ ﹲﺔ ﺑﺄﺩﱠﻟ ﺔ ﻗﺎﻃﻌ ﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺒﻮ ﹺﻝ ﺳﻨ ﺔ ﺍﻟﻨ
ãΝä3ö7Î6ósム‘ÏΡθãèÎ7¨?$$sù ©!$# tβθ™7Åsè? óΟçFΖä. βÎ) tö≅è% ﺗﺸﺮﻳﻌﻲ ،ﻭ ﻣ ﹾﻜ ﻤ ﹴﻞ ﻟﻠﺪﻳﻦ ﻭﺷﺮﻳﻌﺘﻪ .ﻭﻣﻨﻬﺎ ﻗﻮﹸﻟﻪ ﺗﻌﺎﱃ:
.tβθçΗxqöè? öΝà6‾=yès9 tΑθß™§9$# (#θãè‹ÏÛr&uρ nο4θx.¨“9$# (#θè?#uuρ nο4θn=¢Á9$# (#θßϑŠÏ%r&uρ ] .ª!$#ﺁﻝ ﻋﻤﺮﺍﻥ ،[٣١:ﻭﻗﻮﹸﻟﻪ ﺗﻌﺎﱃ:
©!$# ¨βÎ) ( ©!$# (#θà)¨?$#uρ 4 (#θßγtFΡ$$sù çµ÷Ψtã öΝä39pκtΞ $tΒuρ çνρä‹ã‚sù ãΑθß™§9$# ãΝä39s?#u $tΒuρ ]ﺍﻟﻨﻮﺭ ،[٥٦:ﻭﻗﻮﹸﻟﻪ ﺗﻌﺎﱃ:
y7≈oΨù=y™ö‘r& !$yϑsù 4’‾<uθs? tΒuρ ( ©!$# tí$sÛr& ô‰s)sù tΑθß™§9$# ÆìÏÜム¨Β ©] . É>$s)Ïèø9$# ߉ƒÏ‰xﺍﳊﺸﺮ ،[٧:ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ:
] . $ZàŠÏym öΝÎγøŠn=tæﺍﻟﻨﺴﺎﺀ.[٨٠:
١
ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻤﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﹾﻟ ﻤ ﹾﻘ ﺪﺍ ﻡ ﺑﻦ ﻣﻌﺪﻱ ﹶﻛﺮﹺﺏ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ
ﺖ ﺍﹾﻟ ﹸﻘ ﺮﺁ ﹶﻥ ﻭ ﻣﹾﺜﹶﻠ ﻪ ﻣ ﻌ ﻪ!! « ،١ﻭﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺍﷲ » :ﺃ ﹶﻻ ﺇﻧﻲ ﹸﺃ ﻭﺗﻴ
ﷲ ،ﻭ ﺳﻨﺘ ﻲ« .٢
ﺏﺍ ِ
ﻀﱡﻠ ﻮﺍ ﺑ ﻌ ﺪ ﻫ ﻤﺎ :ﻛﺘﺎ
ﺖ ﻓﻴ ﹸﻜ ﻢ ﺷﻴﹶﺌﻴ ﹺﻦ ،ﹶﻟ ﻦ ﺗ
» :ﺗ ﺮ ﹾﻛ
ﱯ ﻭﺇ ﱠﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺒﻮﻳﺔ ﹸﻛﻠﱡﻬﺎ ﺗﻮﺭﹺﺛﻨﺎ ﻳﻘﻴﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺑ ﻮﺟﻮﺏ ﻃﺎﻋ ﺔ ﺍﻟﻨ
ﺏ ﺍﻟﻌﻤ ﹺﻞ ﺎ ،ﻭﻗﺎﻝ
ﺠﻴ ﹶﺔ ﺍﻟﺴﻨ ﺔ ﻭ ﻭ ﺟ ﻮ
ﻉ ﺳﻨﺘﻪ ،ﻭﻟﺬﺍ ﻓﻘﺪ ﺣﻜﹶﻢ ﲨﺎﻫ ﲑ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻜﹸﻔﺮ ﻣﻦ ﻳﻨﻜﺮ ﺣ ﻭﺍﺗﺒﺎ ﹺ
ﺍﻹﻣﺎ ﻡ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﱠﺎﻫﺮﻱ )ﺕ٤٥٦ﻫ( " :ﻭﻟﻮ ﺃ ﱠﻥ ﺍﻣﺮﺀﹰﺍ ﻗﺎﻝ :ﻻ ﻧﺄ ﺧ ﹸﺬ ﺇ ﱠﻻ ﻣﺎ ﻭ ﺟﺪﻧﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻜﺎﻥ ﻛﺎﻓﺮﹰﺍ
ﺑﺈﲨﺎﻉ ﺍﻷﻣﺔ ،٣" ...ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ" :ﻭﻗﺎﺋ ﹸﻞ ﻫﺬﺍ ﻛﺎﻓ ﺮ ﻣﺸ ﹺﺮ ﻙ ﺣﻼ ﹸﻝ ﺍﻟ ﺪ ﹺﻡ ﻭﺍﳌﺎﻝﹺ".٤
ﻭﻧﻈﺮﹰﺍ ﺇﱃ ﺗﻠﻚ ﺍﻷﳘﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺩﻳﻨﻨﺎ ﺍﳊﻨﻴﻒ ﻭﺷﺮﻳﻌﺘﻨﺎ ﺍﻟ ﻐ ﺮﺍﺀ ،ﻓﻘﺪ ﻗﺎﻡ ﺃﺻﺤﺎﺏ
ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﺗﺒﺎﻋﻬﻢ ،ﰒ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﻭﳏﺪﺛﻮ ﺍﳌﻠﺔ ﻭﻣﻔﺴﺮﻭﻫﺎ ﻭﻓﻘﻬﺎﺅﻫﺎ ﺑﻞ
ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ ﺑﺎﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﺑﺬﻝ ﻋﻠﻤﺎﺅﻫﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻦ ﺍﳉﻬﻮﺩ ﳋﺪﻣﺔ
ﺍﻟﺴﻨﺔ ﺣﻔﻈﹰﺎ ﻭﺩﺭﺍﺳﺔﹰ ،ﻭﺍﺳﺘﻨﺒﺎﻃﹰﺎ ﻭﲤﺴﻜﺎﹰ ،ﻭﲝﺜﹰﺎ ﻭﲢﻘﻴﻘﺎﹰ ،ﻭﺗﺄﻟﻴﻔﹰﺎ ﻭﺗﺼﻨﻴﻔﺎﹰ ،ﻣﺎ ﻳﻐﻨﻴﻨﺎ ﻋﻦ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ.
ﺖ ﺍﹾﻟ ﹸﻘ ﺮﺁ ﹶﻥ ﻭ ﻣﹾﺜﹶﻠ ﻪ ﻣ ﻌ ﻪ! ﺃ ﹶﻻ
ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺣﺬﱠﺭ ﻣﻨﻪ ﺍﻟﺮﺳﻮ ﹸﻝ ﺃﻣﺘﻪ ﰲ ﺣﺪﻳﺜﻪ» :ﺃ ﹶﻻ ﺇﻧﻲ ﹸﺃ ﻭﺗﻴ
ﻳﻮﺷﻚ ﺭﺟ ﹲﻞ ﺷﺒﻌﺎ ﹲﻥ ﻋﻠﻰ ﺃﺭﻳﻜﺘﻪ ﻳﻘﻮﻝ :ﻋﻠﻴﻜﻢ ﺬﺍ ﺍﻟﻘﺮﺁﻥ ،ﻓﻤﺎ ﻭﺟﺪﰎ ﻓﻴﻪ ﻣﻦ ﺣﻼﻝ ﻓﺄﺣﻠﹼﻮﻩ ،ﻭﻣﺎ
ﻭﺟﺪﰎ ﻣﻦ ﺣﺮﺍ ﹴﻡ ﻓﺤﺮﻣﻮﻩ« ،٥ﻭﻛﺬﻟﻚ ﰲ ﺣﺪﻳﺜﻪ ﺍﻵﺧﺮ » :ﹶﻻ ﹸﺃﹾﻟ ﻔﻴ ﻦ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﻣﺘﻜﺌﹰﺎ ﻋﻠﹶﻰ ﹶﺃﺭﹺﻳ ﹶﻜﺘﻪ ،ﻳ ﹾﺄﺗﻴ ﻪ
ﷲ ﺍﺗﺒ ﻌﻨﺎ ﻩ« ،٦ﻓﻬﺬﺍ ﻣﺎ
ﺏﺍِ
ﺖ ﻋﻨﻪ ،ﹶﻓﻴ ﹸﻘ ﻮ ﹸﻝ ﹶﻻ ﻧ ﺪﺭﹺﻱ ﻣﺎ ﻭ ﺟ ﺪﻧﺎ ﻓﻲ ﻛﺘﺎ ﹺ
ﺕ ﹺﺑ ﻪ ﹶﺃ ﻭ ﻧ ﻬﻴ
ﺍ َﻷ ﻣ ﺮ ﻣ ﻦ ﹶﺃ ﻣﺮﹺﻱ ﻣﻤﺎ ﹶﺃ ﻣ ﺮ
ﺗﻨﺒﺄ ﺑﻪ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻣﻦ ﺍﻷﻣﺮ ﺍﳌﻨﻜﹶﺮ ﺍﶈﺬﻭﺭ ،ﻓﻘﺪ ﲢﻘﱠﻖ ،ﻓﻘﺪ ﺣﺎﻭﻝ ﺍﳍﺪﺍﻣﻮﻥ ﻓﺼﻞ ﺍﻟﺴﻨﺔ ﻋﻦ
ﺍﻟﻜﺘﺎﺏ ،ﻭﺗﻘﺪ ﱘ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻫﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺮﳛﺔ ،ﻭﻗﺪ ﲡﺮﺃ ﻋﻠﻰ ﺍﻟﻨﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺸﻜﻴﻚ ﰲ
ﺾ ﻛ ﱢﻞ ﻣﺎ ﻻ ﻳﻮﺍﻓﻖ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻘﻮﻟﹶﻬﻢ ﺍﳌﺮﻳﻀﺔ ﻭﻟﻮ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ .ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺣﺠﻴﺘﻬﺎ ،ﻭﺭﻓ ﹺ
ﺴﻨﺔ.
ﺳﻨﺘﺤﺪﺙ ﻋﻨﻬﻢ ﰲ ﺍﳌﺒﺤﺚ ﺍﻵﰐ ﻣﻊ ﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﺗﺠﺎﻫﺎﻢ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟ
ﺴﻨﺔ" ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ:
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﻣﻨﻜﺮﻭ "ﺍﻟ
ﺇ ﱠﻥ ﻇﺎﻫﺮﺓ "ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ" ﳍﺎ ﺟﺬﻭﺭ ﻋﻤﻴﻘﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﺑﻮﺍﺩﺭ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ ،ﺣﻴﺚ ﺇﺎ ﻇﻬﺮﺕ ﰲ
ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺍﳍﺠﺮﻱ ﰲ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻜﺎﻧﺖ ﺑﺪﺍﻳﺘﻬﺎ ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﻗﻴﻤﺔ ﺍﻟﺴﻨﺔ ﻛﻤﺼﺪ ﹴﺭ ﺛﺎ ﻥ ﻟﻠﺘﺸﺮﻳﻊ ﻋﻨﺪ
١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ،ﰲ ﻛﺘﺎﺏ :ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳉﺪﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺑﺮﻗﻢ.(٤٦٠٤) :
٢ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ "ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ" ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،(٩٣/١) ،ﺑﺮﻗﻢ.(٣١٩) :
٣ﺍﺑﻦ ﺣﺰﻡ ،ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ.(٨٠/٢) :
٤ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ.(٨٠/٢) :
٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ،ﰲ ﻛﺘﺎﺏ :ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳉﺪﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺑﺮﻗﻢ ،(٤٦٠٤) :ﻣﻦ ﻃﺮﻳﻖ ﻣﻘﺪﺍﻡ ﺑﻦ ﻣﻌﺪﻳﻜﺮﺏ .
٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ،ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ ﰲ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ،ﺑﺮﻗﻢ ،(٤٦٠٥) :ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺭﺍﻓﻊ ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
٢
ﺴﻨﺔ ،ﻛﻤﺎ ﻳﺘﺒﻴﻦ ﺫﻟﻚ ﳑﺎ
ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﺣﻴﺚ ﺣﺎﻭﻟﻮﺍ ﺍﻟﺒﺤﺚ ﻋﻦ ﻛﺎﻓﺔ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﺩﻭﻥ ﺍﻟ
ﻳﺄﰐ:
ﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒ ﺮ ﺍﻟﻘﺮﻃﱯ )ﺕ٤٦٣ﻫ( ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ
ﻼ ﺃﺗﺎﻩ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ،ﻓﺤﺪﺛﻪ ،ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﺣﺪﺛﻮﺍ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﲢﺪﺛﻮﺍ ﻋﻦ ﻏﲑﻩ. ﺃ ﱠﻥ ﺭﺟ ﹰ
ﲪﻖ ،!ﺃﲡﺪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟ ﱡﻈ ﻬ ﺮ ﺃﺭﺑﻌﹰﺎ ﻻ ﺗﺠﻬﺮ ﻓﻴﻬﺎ
ﻓﻘﺎﻝ -ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ " -ﺇﻧﻚ ﺍ ﻣ ﺮ ﺅ ﺃ
ﺑﺎﻟﻘﺮﺍﺀﺓ؟" ،ﰒ ﻋﺪﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹶﺓ ﻭﺍﻟ ﺰﻛﺎ ﹶﺓ ﻭﳓ ﻮ ﻫﺬﺍ ،ﰒ ﻗﺎﻝ" :ﺃﲡﺪ ﻫﺬﺍ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻔﺴﺮﺍﹰ؟ ،ﺇ ﱠﻥ ﻛﺘﺎﺏ
ﺴﻨﺔ ﺗﻔﺴﺮ ﺫﻟﻚ".١
ﺍﷲ ﺃﺑ ﻬ ﻢ ﻫﺬﺍ ،ﻭﺇ ﱠﻥ ﺍﻟ
ﻗﺎﻝ ﺍﻟﺘﺎﺑﻌﻲ ﺍﳉﻠﻴﻞ ﺍﳊﺴﻦ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ )ﺕ١١٠ﻫ(" :ﺑﻴﻨﻤﺎ ﻋ ﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﳛﺪﺙ ﻋﻦ
ﺖ ﻭﺃﺻﺤﺎﺑﻚ ﻳﻘﺮﺅﻭﻥ ﺠﻴﺪ! ﺣ ﺪﺛﹾﻨﺎ ﺑﺎﻟﻘﺮﺁﻥ .ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮﺍﻥ" :ﺃﻧ
ﺳﻨﺔ ﻧﺒﻴﻨﺎ ﺇﺫ ﻗﺎﻝ ﻟﻪ ﺭﺟﻞﹲ :ﻳﺎ ﺃﺑﺎ ﻧ
ﺤﺪﺛﻲ ﻋﻦ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟ ﱠﺬﻫﺐ ﻭﺍﻹﺑﻞ
ﺖ ﻣ
ﺤﺪﺛﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ؟ ،ﺃﻛﻨ ﺖ ﻣ
ﺍﻟﻘﺮﺁﻥ ،ﺃﻛﻨ
ﺖ ﺃﻧﺖ" .ﰒ ﻗﺎﻝ" :ﻓﺮﺽ ﻋﻠﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﰲ ﺍﻟ ﺰﻛﺎﺓ ﺕ ﻭ ﻏﺒ
ﻭﺍﻟﺒﻘﺮ ﻭﺃﺻﻨﺎﻑ ﺍﳌﺎﻝ؟ ﻭﻟﻜﻦ ﻗﺪ ﺷﻬﺪ
ﺴﻦ" :ﻓﻤﺎ ﻣﺎﺕ ﺫﻟﻚ ﺍﻟﺮﺟ ﹸﻞ ﺣﱴ ﺻﺎﺭ ﻣﻦ ﻓﻘﻬﺎﺀ
ﻛﺬﺍ ﻭﻛﺬﺍ" ،ﻭﻗﺎﻝ ﺍﻟﺮﺟﻞ :ﺃﺣﻴﻴﺘﲏ ﺃﺣﻴﺎﻙ ﺍﷲ ،ﻗﺎﻝ ﺍﳊ
ﺍﳌﺴﻠﻤﲔ".٢
ﻭﻗﻊ ﻣﺜﻞ ﺫﻟﻚ ُﻷ ﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﺪ ٣ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ" :ﺇﻧﺎ
ﳒﺪ ﺻﻼ ﹶﺓ ﺍﳊﻀﺮ ﻭﺻﻼﺓﹶ ﺍﳋﻮﻑ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻻ ﳒﺪ ﺻﻼ ﹶﺓ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﻘﺮﺁﻥ؟" ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ" :ﻳﺎ ﺍﺑﻦ
ﺃﺧﻲ! ﺇ ﱠﻥ ﺍﷲ ﺑﻌﺚ ﺇﻟﻴﻨﺎ ﻣﺤ ﻤﺪﹰﺍ ﻭﻻ ﻧﻌﻠﻢ ﺷﻴﺌﺎﹰ ،ﻓﺈﻧﺎ ﻧﻔﻌﻞ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻣﺤ ﻤﺪﹰﺍ ﻳﻔﻌﻞ".٤
ﰒ ﺍﺯﺩﺍﺩ ﺑﺘﻘﺎﺩﻡ ﺍﻟﺰﻣﺎ ﻥ ﻋﺪ ﺩ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺒﺤﺜﻮﻥ ﻣﺸﺎﻛﹶﻠﻬﻢ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ،ﺣﱴ ﻗﺎﻝ
ﺴﻨﺔ ﻓﻘﺎﻝ :ﺩﻋﻨﺎ ﻣﻦ ﻫﺬﺍ ،ﻭ ﺣ ﺪﺛﹾﻨﺎ ﻣﻦ
ﺖ ﺍﻟﺮﺟﻞ ﺑﺎﻟ ﺍﻹﻣﺎﻡ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ )ﺕ١٣١ﻫ(" :ﺇﺫﺍ ﺣﺪﺛ
ﻀﻞﱞ".٥
ﺍﻟﻘﺮﺁﻥ ،ﻓﺎﻋﹶﻠ ﻢ ﺃﻧﻪ ﺿﺎ ﱞﻝ ﻣ
ﻭﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﻢ ﻓﻬﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﳝﺜﱢﻠﻮﻥ ﻓﺮﻗ ﹰﺔ ﻣﺎ ﺃﻭ ﺍﺗﺠﺎﻫﹰﺎ ﲨﺎﻋﻴﺎﹰ ،ﺑﻞ ﺭﲟﺎ ﻛﺎﻧﺖ ﻫﺬﻩ
ﺼﲔﺣﺎﻻﺕ ﻓﺮﺩﻳﺔ ،ﻓﺰﺍﺩ ﻋﺪﺩﻫﻢ ﲟﺮﻭﺭ ﺍﻷﻳﺎﻡ ،ﻭﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﰲ ﺑﻼﺩ ﺍﻟﻌﺮﺍﻕ؛ ﻷ ﱠﻥ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ
ﺼ ﺮﺓ ،ﻭﻛﺬﻟﻚ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ
ﻭﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻛﺎﻧﺎ ﻣﻦ ﺍﻟﺒ
١ﺍﺑﻦ ﺍﻟﱪ ﺍﻟﻘﺮﻃﱯ ،ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ (٣٣١/٢) :ﺑﺮﻗﻢ.(٢٣٤٨) :
٢ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ،(١٩٢ ،١٩١/١) :ﺑﺮﻗﻢ.(٣٧٢) :
٣ﻫﻮ ﺃ ﻣﻴﺔ ﺑ ﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﺳﻴﺪ ﺍﻷﻣﻮﻱ .ﰲ ﺻﺤﺒﺘﻪ ﻧﻈﺮ .ﻋﺪﺍﺩﻩ ﰲ ﺍﻟﺘﺎﺑﻌﲔ .ﺗﻮﰲ ﺳﻨﺔ ٨٧ﻫ .ﺍﻧﻈﺮ" :ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ"
ﻻﺑﻦ ﺣﺠﺮ.(٤٦٥ ،٤٦٢/١) :
٤ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ،(٣٨٩ ،٣٨٨/١) ،ﺑﺮﻗﻢ ،(٩٤٦) :ﻭﻗﺎﻝ" :ﺭﻭﺍﺗﻪ ﺍﻟﺜﻘﺎﺕ ،ﻣﺪﻧﻴﻮﻥ" ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ.
٥ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺍﻟﻜﻔﺎﻳﺔ ،ﺹ.١٦
٣
ﺼ ﺮﺓ ،١ﻓﻠﺬﻟﻚ)ﺕ٢٠٤ﻫ( ﰲ ﻛﺘﺎﺑﻪ "ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ" ﻣﻦ ﻣﻨﻜﺮﻱ ﺣﺠﻴﺔ ﺍﻟﺴﻨﺔ ﻓﻜﺎﻥ ﺃﻏﻠﺒﻬﻢ ﻣﻦ ﺍﻟﺒ
ﳝﻜﻦ ﺍﻟﻘﻮﻝ :ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻭﺟﺪ ﳎﺎ ﹰﻻ ﰲ ﺍﻟﻌﺮﺍﻕ ﺩﻭﻥ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ.٢
ﺴﻨﺔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ: ﻕ ﺍﻟﱵ ﺫﻫﺒﺖ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺍﻟ ﻔ ﺮ
ﺴﻨﺔ ﻓﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻓﺮﺍﺩﹰﺍ ﱂ ﻳﻨﺘﺒﻬﻮﺍ ﻟﻠﻘﻴﻤﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ
ﺹ ﺫﻫﺒﻮﺍ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟ ﺚ ﻋﻦ ﺃﺷﺨﺎ ﹴ ﻭﻓﻴﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺍﳊﺪﻳ ﹶ
ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﰒ ﺗﻄﻮﺭﺕ ﺍﻷﻣﻮﺭ ﻣﻊ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ﹶﻟﻤﺎ ﳒﺤﺖ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟ ﹸﻔﺮﺱ ﰲ ﺗﺸﺘﻴﺖ
ﺾ ﺟﻮﺍﻧﺐﺷﻤﻞ ﺍﻷﻣﺔ ﻭﺗﻔﺮﻳ ﹺﻖ ﲨﻌﻬﺎ؛ ﺣﻴﺚ ﻧﺸﺄ ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳ ﺪ ﻣﻦ ﺍﻟ ﻔﺮﻕ ﻭﺍﻟﻄﻮﺍﺋﻒ ،ﺍﻟﱵ ﺃﻧﻜﺮﺕ ﺑﻌ
ﺴﻨﺔ ﺍﺗﺒﺎﻋﹰﺎ ﳍﻮﺍﻫﺎ ،ﺃﻭ ﺍﺧﺘﺎﺭﺕ ﻟﺘﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ ﻭﺗﻀﻌﻴﻔﻪ ﻗﻮﺍﻋ ﺪ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺃﺻﻮﻝ ﺍﶈﺪﺛﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟ
ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻣﻦ ﺗﻠﻚ ﺍﻟ ﻔﺮﻕ ﻭﺍﻟﻄﻮﺍﺋﻒ" :ﺍﳋﻮﺍﺭﺝ" ﻭﺍﳌﻌﺘﺰﻟﺔ" ﻭ"ﺍﻟﺸﻴﻌﺔ" ﻭﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻣﻮ ﺟ ﺰ ﰲ
ﺗﻌﺮﻳﻒ ﻛﻞ ﻣﻨﻬﺎ ﻣﻊ ﺑﻴﺎﻥ ﻣﻮﻗﻔﻬﺎ ﻣﻦ ﺍﻟﺴﻨﺔ:
ﺃﻭﻻﹰ :ﺍﳋﻮﺍﺭﺝ:
ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻧﺼﺎﺭ ﻋﻠ ﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﻭﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻳﺆﻣﻨﻮﻥ ﺎ ﻣﺼﺪﺭﹰﺍ
ﺃﺳﺎﺳﻴﹰﺎ ﻟﻠﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ،ﻭﻳﻌﺪﻟﻮﻥ ﺍﻟﺼﺤﺎﺑﺔ ﲨﻴﻌﺎﹰ ،ﺇﻻ ﺃﻧﻪ ﻧ ﻘ ﹶﻞ ﻋﻨﻬﻢ ﺭ ﺩ ﻣﺎ ﺭﻭﺍﻩ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ
ﺍﻷﺣﺎﺩﻳﺚ ﻭﺧﺎﺻ ﹰﺔ ﺑﻌﺪ ﺍﻟﺘﺤﻜﻴﻢ ﺣﲔ ﺃﻧﻜﺮﻭﺍ ﺃﻥ ﻳﺤ ﱢﻜﻢ ﺍﻟﺮﺟﺎ ﹸﻝ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﻗﺎﻟﻮﺍ :ﻻ ﺣ ﹾﻜ ﻢ ﺇﻻ ﷲ،
ﰒ ﺍﻋﺘﱪﻭﺍ ﺫﻟﻚ ﺍﻟﺘﺤﻜﻴﻢ ﻣﻌﺼﻴ ﹰﺔ ﻭﻛﻔﺮﹰﺍ ،٣ﰒ ﻛﻔﹼﺮﻭﺍ ﻋﻠﻴﹰﺎ ﻭﻋﺜﻤﺎﻥ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻭﺃﺻﺤﺎﺏ ﺍﳉﻤﻞ
ﺚ ﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺿ ﻲ ﺑﺎﻟﺘﺤﻜﻴﻢ ﺃﻭ ﺻﻮﺏ ﺍﶈﻜﱢﻤﲔ ﺃﻭ ﺃﺣﺪﳘﺎ ،ﻭﺑﺬﻟﻚ ﺭﺩﻭﺍ ﺃﺣﺎﺩﻳ ﹶ
ﻭﺍﳊﻜﻤﲔ ﻭﻣﻦ ﺭ
ﻼ ﻟﺜﻘﺘﻬﻢ ،٤ﻭﺃﻧﻜﺮﻭﺍ
ﺑﻌﺪ ﺍﻟﻔﺘﻨﺔ ،ﻟﺮﺿﺎﻫﻢ ﺑﺎﻟﺘﺤﻜﻴﻢ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺃﺋﻤﺔ ﺍﳉﻮﺭ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ،ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﺃﻫ ﹰ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ.٥
ﰒ ﺑﺪﺃ ﺍﻻﻧﺸﻘﺎﻕ ﰲ ﺻﻔﻮﻓﻬﻢ ،ﺣﱴ ﺗﻮﺯﻋﻮﺍ ﰲ ﻋﺸﺮﻳﻦ ﻓﺮﻗﺔﹰ ،ﻭﻣﻨﻬﻢ "ﺍﻹﺑﺎﺿﻴﺔ" ،ﻭﻟﻜﻦ ﰲ ﺇﻧﻜﺎﺭ
ﺴﻨ ﹶﺔ ﻧﻈﺮ؛ ﻷ ﱠﻥ ﻛﺘﺒﻬﻢ ﻗﺪ ﺍﻧﻌﺪﻣﺖ ﺑﺎﻧﻌﺪﺍﻡ ﻣﺬﻫﺒﻬﻢ ﻣﺎ ﻋﺪﺍ "ﺍﻹﺑﺎﺿﻴﺔ" ،ﻭﲟﺮﺍﺟﻌﺔ ﻛﺘﺒﻬﻢ ﻣﺜﻞ
"ﺍﳋﻮﺍﺭﺝ" ﺍﻟ
"ﻣﺴﻨﺪ ﺍﻟ ﺮﺑﹺﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ "٦ﳒﺪ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻳ ﺮﻭﻭﻥ ﻋﻦ ﻋﻠ ﻲ
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ﻕ
ﻭﻋﺜﻤﺎﻥ ﻭﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻏﲑﻫﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ .ﻓﻠﺬﻟﻚ ﻻ ﳚﻮﺯ ﺇﻃﻼ
ﺏ ﺑﻌﺪ ﺍﻟﺘﺤﻜﻴﻢ ﺃﻡ ﻗﺒﻠﻪ.١
ﺴﻨﺔ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﻷﺻﺤﺎ
ﺍﻟﻘﻮﻝ ﺑﺄ ﱠﻥ ﻛﺎﻓﺔ "ﺍﳋﻮﺍﺭﺝ" ﻛﺎﻧﻮﺍ ﻳﺮﻓﻀﻮﻥ ﺍﻟ
ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺸﻴﻌﺔ:
ﻫﻢ ﺍﻟﺬﻳﻦ ﺷﺎﻳﻌﻮﺍ ﻋﻠ ﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻰ ﺍﳋﺼﻮﺹ ،ﻭﻗﺎﻟﻮﺍ ﺑﺈﻣﺎﻣﺘﻪ ﻭﺧﻼﻓﺘﻪ ،ﻭﻭﺻﻴﺘﻪ ﺇﻣﺎ ﺟﻠﻴﹰﺎ ﻭﺇﻣﺎ
ﺧ ﻔﻴﺎﹰ ،ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃ ﱠﻥ ﺍﻹﻣﺎﻣﺔ ﻻ ﲣﺮﺝ ﻣﻦ ﺃﻭﻻﺩﻩ ،ﻭﺇﻥ ﺧﺮﺟﺖ ﻓﺒﻈﻠ ﹴﻢ ﻳﻜﻮﻥ ﻣﻦ ﻏﲑﻩ ،ﺃﻭ ﺑﺘﻘﻴ ﺔ ﻣﻦ ﻋﻨﺪﻩ،
ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻋﻘﺎﺋﺪ ...ﻳﻌﺘﻘﺪﻭﺎ.٢
ﻀﻬﻢ ﺑﻌﻀﺎﹰ ،ﻭﺍﳌﻮﺟﻮﺩ ﹸﺓ ﻣﻨﻬﻢ ﺣﺎﻟﻴﹰﺎ ﰲ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻹﺳﻼﻣﻲ ﺃﻛﺜﺮﻫﻢ
ﻕ ﻛﺜﲑﺓ ،ﻳﻜﻔﱢﺮ ﺑﻌ ﻭ"ﺍﻟﺸﻴﻌﺔ" ﻓ ﺮ
ﻣﻦ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ ،ﻭﻫﻢ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻟﻜﻦ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ
ﻃﺮﻳﻖ ﺇﺛﺒﺎﺕ ﺍﻟﺴﻨﺔ ﻧﻔﺴﻬﺎ .ﻭﲟﺎ ﺃﻢ )ﺃﻱ ﺍﻟﺸﻴﻌﺔ( ﳛﻜﻤﻮﻥ ﺑﺎﻟ ﺮﺩﺓ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ
-ﻋﺪﺍ ﻋﺪﺓ ﺃﺷﺨﺎﺹ ﻳﺘﺮﺍﻭﺡ ﻋﺪﺩﻫﻢ ﺑﲔ ﺛﻼﺛﺔ ﺇﱃ ﺃﺣﺪ ﻋﺸﺮ -ﻟﺬﻟﻚ ﻻ ﻳﻘﺒﻠﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻭﻳﺔ ﻋﻦ
ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ،ﺑﻞ ﻳﻌﺘﻤﺪﻭﻥ ﺇﱃ ﺭﻭﺍﻳﺎﺕ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻘﻂ ،٣ﻛﻤﺎ ﺃﻢ ﻳﻨﻜﺮﻭﻥ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺼﺤﺎﺑﺔ .٤
ﺛﺎﻟﺜﺎﹰ :ﺍﳌﻌﺘﺰﻟﺔ:
ﻭﻫﻲ ﻓﺮﻗﺔ ﻧﺸﺄﺕ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻌﺼﺮ ﺍ ُﻷ ﻣ ﹺﻮﻱ ﻋﻠﻰ ﻳﺪ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ )ﺕ١٣١ﻫ( ،ﻭﺍﺯﺩﻫﺮﺕ ﰲ ﺍﻟﻌﺼﺮ
ﺍﻟﻌﺒﺎﺳﻲ .ﻭﺍﻋﺘﻤﺪﺕ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﺮﺩ ﰲ ﻓﻬﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺘﺄﺛﱡﺮﻫﺎ ﺑﺒﻌﺾ ﺍﻟﻔﻠﺴﻔﺎﺕ
ﺍﳌﺴﺘﻮﺭﺓ ﻣﻦ ﺍﻟﻴﻮﻧﺎﻥ ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺍﳓﺮﺍﻓﻬﺎ ﻋﻦ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،٥ﻭﻛﺎﻧﻮﺍ ﻳ ﹸﻈﻨﻮﻥ ﺃ ﱠﻥ ﻛﻞ ﻣﺎ ﻫﻮ
ﻗﺎﺩ ﻡ ﻣﻦ ﺟﻬﺔ ﺍﻟﻔﻠﺴﻔﺔ ﻣﻮﺍﻓ ﻖ ﻟﻠﻌﻘﻞ ،ﻭﺃﻧﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺻﻮﻟﹸﻬﺎ ﻭﻓﻘﹰﺎ ﻟﺘﻠﻚ
ﺍﻟﻨﻈﺮﻳﺎﺕ ،ﻓﻮﺟﺪﻭﺍ ﺍﻟﺴﻨ ﹶﺔ ﺍﻟﻨﺒﻮﻳﺔ ﲤﻨﻌﻬﻢ ﻣﻦ ﻫﺬﺍ ﻭﺗﻌﺮﻗﻞ ﺳﻴﺮﻫﻢ ،ﻓﺬﻫﺒﻮﺍ ﺇﱃ ﺇﻧﻜﺎﺭﻫﺎ ﻭﺷﻜﱠﻜﻮﺍ ﰲ
ﺤﺘﻬﺎ ،٦ﻛﻤﺎ ﺃﻧﻜﺮﻭﺍ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺻﻔﺎﺕ ﺍﷲ .٧ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﻣﻦ ﺻ
ﻣﺬﻫﺒﻬﻢ ﺭ ﺩ ﺍﻷﺣﺎﺩﻳﺚ ﲨﻠﺔﹰ ،ﻓﻜﺎﻧﻮﺍ ﻣﻊ ﲨﻬﻮﺭ ﺍﻷﻣﺔ ﰲ ﺍﻷﺧﺬ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ.٨
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ﻣﻘﺎﻭﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻟﻔﺘﻨ ﹶﺔ ﻭﺟﻬﻮﺩﻫﻢ ﻓﻴﻬﺎ:
ﺻﺤﺘﻬﺎ ﻭ ﺣﺠﻴﺘﻬﺎ ،ﻛﺎﻧﺖ ﳍﻢ ﰲ ﺫﻟﻚ ﺩﻭﺍﻓ ﻊ
ﻚﰲ ﺇ ﱠﻥ ﺍﻟﺬﻳﻦ ﺫﻫﺒﻮﺍ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺘﺸﻜﻴ
ﺻ ﹲﺔ ﻭﻣﺼﺎﻟ ﺢ ﻣﺘﻌﺪﺩﺓ ،ﻭﻟﻜﻦ ﻗﺪ ﺍﻧﺘﻬﻰ ﻭﺟﻮﺩﻫﻢ ﺑﻨﻬﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﻷﺳﺒﺎﺏ ﺗﺎﻟﻴﺔ:
ﺧﺎ
ﺐ ﻣﺜﻞ" :ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ" ﻟﻺﻣﺎﻡ ﺃﻭﻻﹰ :ﳉﻬﻮﺩ ﺍﶈﺪﺛﲔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺻﻮﺭﺓ ﺗﺄﻟﻴﻒ ﻛﺘ ﹴ
ﺍﻟﺸﺎﻓﻌﻲ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ )ﺕ٢٠٤ﻫ( ،ﻭ"ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ" ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﹸﻗﺘﻴﺒﺔ
ﺍﻟ ﺪﻳﻨ ﻮ ﹺﺭﻱ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ )ﺕ٢٧٦ﻫ( ،ﻭ"ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ" ﻟﻺﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ ﺃﰊ
ﺖ
ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﹶﻣﺔ ﺍﳌﺼﺮﻱ )ﺕ٣٢١ﻫ( ،ﻭﻫﺬﻩ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﺯﺍﻟ
ﺖ ﻣﻦ ﺧﻼﻝ
ﺖ ﺣﻘﻴﻘﺘﻬﺎ ،ﻭﺃﺛﺒﺘ ﺖ ﺇﺷﻜﺎﻟﹶﻬﺎ ،ﻭﻭﺿﺤ ﺽ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻭﻓﱠﻘﺖ ﺑﻴﻨﻬﻤﺎ ،ﻭﺩﻓﻌ ﺗﻌﺎ ﺭ
ﺴﻨﺔ ﺃﻭ ﺇﻧﻜﺎﺭﻫﺎ. ﻚ ﰲ ﺣﺠﻴﺔ ﺍﻟ
ﺸ ﺫﻟﻚ ﻛﻠﱢﻪ ﺃﻧﻪ ﻻ ﳎﺎ ﹶﻝ ﻟﻠ
ﺛﺎﻧﻴﺎﹰ :ﺗﺼﺮﳛﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺍﻟﱵ ﺃﺛﺒﺖ ﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺲ ﳎ ﺮ ﺩ ﻧﺎﻗ ﹴﻞ ﻋﻦ ﺍﷲ
ﺡ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﺒﻴ ﻦ ﻟﻸﺣﻜﺎﻡ ﻓﻴﻪ. ﺍﻟﻮﺣ ﻲ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺘﻠ ﻮﹰﺍ ﺃﻭ ﻏﲑ ﻣﺘﻠﻮ ،ﺑﻞ ﺇﻧﻪ ﺷﺎﺭ
ﻭﺛﺎﻟﺜﺎﹰ :ﻭﻟﻴﻘﻈﺔ ﺿﻤﲑ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ ﺭﻓﺾ ﻓﻜﺮ ﹶﺓ ﺍﻟﺘﺤﺮﺭ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ .١
ﺴﻨﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ: ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﻓﺘﻨﺔ ﺇﻧﻜﺎﺭ ﺍﻟ
ﺴﻨﺔ ﻗﺪ ﺍﻧﺘﻬﺖ ﻣﻊ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ﻭﺗﻌﺎﻗﹸﺐ ﺍﻷﺯﻣﺎﻥ ،ﻭﻋﻔﻲ ﻋﻨﻪ ﺍﻟﺪﻫﺮ،
ﻛﻤﺎ ﺳﺒﻖ ﺃ ﹾﻥ ﺫﻛﺮﻧﺎ ﺃ ﱠﻥ ﻓﺘﻨﺔ ﺇﻧﻜﺎﺭ ﺍﻟ
ﻭﺻﺎﺭﺕ ﺃﻛﺜﺮﻫﺎ ﰲ ﺫ ﻣﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻟﻜﻦ ﻀﺖ ﻫﺬﻩ ﺍﻟﻔﺘﻨ ﹸﺔ ﻣﻦ ﺟﺪﻳ ﺪ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ
ﻚ ﰲ ﺣﺠﻴﺘﻬﺎ ،ﻭﺇﻓﻘﺎ ﺩﺴﻨﺔ ،ﻭﺍﻟﺘﺸﻜﻴ
ﻑ ﻣﻌﻈﻤﻬﺎ ﻫﺪ ﻡ ﺍﻟ
ﺍﳍﺠﺮﻱ ،ﰲ ﺻﻮﺭﺓ ﺍﺗﺠﺎﻫﺎﺕ ﳐﺘﻠﻔﺔ ،ﻭﻛﺎﻥ ﻫﺪ
ﺛﻘﺔ ﺍﳌﺴﻠﻤﲔ ﺎ.
ﺴﻨﺔ ﻭﺍﻟﺘﺸﻜﻴﻚ ﰲ ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﺷﻬﺮ ﻭﺃﺑﺮﺯ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟ
ﺣﺠﻴﺘﻬﺎ ،ﻭﺍﻻﺳﺘﺨﻔﺎﻑ ﻣﻨﻬﺎ:
) ﺃ ( ﺍﳌﺴﺘﺸﺮﻗﻮﻥ:
"ﺍﳌﺴﺘﺸﺮﻗﻮﻥ" ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﰲ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻗﻴﲔ ﻭﺩﻳﻨﻬﻢ ﻭﺛﻘﺎﻓﺘﻬﻢ ﻭﺗﺎﺭﳜﻬﻢ ﻭﺃﺩﺍﻢ ﻭﻟﻐﺘﻬﻢ ،ﻭﻟﻘﺪ
ﺃﺳﻬﻢ "ﺍﻻﺳﺘﺸﺮﺍﻕ" ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺸﺮﻕ ﻋﺎﻣﺔﹰ ،ﻭﻋﻦ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻹﺳﻼﻣﻲ ﺧﺎﺻﺔﹰ ،ﻣﻌﺒﺮﹰﺍ
ﻋﻦ ﺍﳋﻠﻔﻴﺔ ﻟﻠﺼﺮﺍﻉ ﺍﳊﻀﺎﺭﻱ ﺑﻴﻨﻬﻤﺎ .٢ﻓﻜﺎﻥ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﰲ ﺑﺪﺍﻳﺎﺕ ﻇﻬﻮﺭ ﺍﻻﺳﺘﺸﺮﺍﻕ ﺍﻫﺘﻤﻮﺍ ﺑﺎﻟ
ﺴﻨﺔ
ﺍﻫﺘﻤﺎﻣﹰﺎ ﻛﺒﲑﺍﹰ؛ ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺃﺎ ﺗﺘﺒﻮﺃ ﻣﻨﺰﻟ ﹰﺔ ﺭﻓﻴﻌ ﹰﺔ ﻭﻣﻜﺎﻧ ﹰﺔ ﺳﺎﻣﻴ ﹰﺔ ﰲ ﺍﻹﺳﻼﻡ ،ﺇﺫ ﻫﻲ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ
ﺍﳌﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻟﺜﺎﱐ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻫﻲ ﺗﻔﺴﲑﻩ ﻭﺑﻴﺎﻧﻪ ،ﻟﺬﺍ ﻇﻬﺮ ﺍﺗﺠﺎﻫﻬﻢ ﳓﻮﻫﺎ ﺑﺎﻟﻄﻌﻦ
ﺐ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺗﺄﻭﻳﻠﹸﻪ ﲟﺎ ﳛﻠﻮ ﳍﻢ ﻭﺣﺴﺒﻤﺎ
ﻭﺍﻟﺘﺸﻮﻳﻪ ﻭﺍﻟﺘﺸﻜﻴﻚ ﻟﻴﺘﺴﻨﻰ ﳍﻢ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺘﻼ ﻋ
١ﳏﻤﺪ ﻟﻘﻤﺎﻥ ﺍﻟﺴﻠﻔﻲ ،ﺍﻫﺘﻤﺎﻡ ﺍﶈﺪﺛﲔ ﺑﻨﻘﺪ ﺍﳊﺪﻳﺚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﺎﹰ ،ﺹ ،٤٥٣ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ.
٢ﺍﻧﻈﺮ :ﺍﳉﻬﲏ ،ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ.(٦٨٧/٢) ،
٦
ﺴﻨﺔ ﻭﺩﻭﺍﻭﻳﻨﻬﺎ ،ﻭﻫﺎﲨﻮﺍ ﻋﻠﻰ ﺣﻤﻠﺘﻬﺎ
ﺱ ﻋﻠﻰ ﺍﻟ ﺗﻮﺳﻮﹺﺱ ﳍﻢ ﻧﻔﻮﺳﻬﻢ .١ﻓﻘﺎﻣﻮﺍ ﲝﻤﻠ ﺔ ﺷﻌﻮﺍﺀ ﻭﻫﺠﻮ ﹴﻡ ﺷ ﹺﺮ ﹴ
ﺻﺤﺘﻬﺎ ،ﻭﰲ ﻋﺪﺍﻟ ﺔ ﺍﳊﺎﻣﻠﲔ ﻟﻪ ،ﻭﻧﻔﺜﻮﺍ ﺍﻟﺴﻤﻮﻡ ﻭﺍﻟﺪﺳﺎﺋﺲ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﶈﺪﺛﲔ ،ﻓﺸﻜﱠﻜﻮﺍ ﰲ
ﺍﻟﻜﺜﲑﺓ ،٢ﻭﻛ ﱡﻞ ﺫﻟﻚ ﺑﺪﻋﻮﻯ ﺍﻟﺘﺠﺮﺩ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ،ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺤﻘﻴﻖ.
ﺾ ﺍﻟ ﹸﻜﺘﺎﺏ ﻭﺍﳌﺆﻟﱢﻔﲔ ﻭﺍﳌﺆﺭﺧﲔ ﻭﺍﳌﺜﻘﱠﻔﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺳﺎﺭﻭﺍ ﰒ ﺗﺄﺛﱠﺮ ﻮﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺑﻌ
ﻋﻠﻰ ﺩﺭﺏ ﻫﺆﻻﺀ ،ﻓﺎﻋﺘﻤﺪﻭﺍ ﺷﺒﻬﺎﺕ ﺍﳌﺘﻘﺪﻣﲔ :ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﺍﻟﺮﺍﻓﻀﺔ ،ﻭﻏﲑﻫﻢ ،ﰒ ﺗﻮﺳﻌﻮﺍ ﻓﻴﻬﺎ
ﻼ ﺇﱃ ﻫﺪﻡ ﺍﻟﺪﻳﻦ ،ﻭﺇﻗﺼﺎﺋﻪ ﻋﻦ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ.
ﻭﺍﺯﺩﺍﺩﻭﺍ ﻋﻠﻴﻬﺎ ،ﺣﱴ ﺍﺗﺨﺬﻭﺍ ﺫﻟﻚ ﺳﺒﻴ ﹰ
) ﺏ ( ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﺼﺮﺍﻧﻴﺔ:
ﻭﻫﻲ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﺳﻌﺖ ﺇﱃ ﺗﻄﻮﻳﻊ ﻣﺒﺎﺩﺉ ﺍﻟﺪﻳﻦ ﻟ ﻘﻴﻢ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻭﻣﻔﺎﻫﻴﻤﻬﺎ ،ﻭﺇﺧﻀﺎﻋﻪ ﻟﺘﺼ ﻮﺭﺍﺎ
ﻭﻭﺟﻬﺔ ﻧﻈﺮﻫﺎ ﰲ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ،٣ﻭﻛﺎﻥ ﺃﺷﻬﺮ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ :ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺧﺎﻥ )-١٢٣٢
١٣١٥ﻫ١٨٩٨/ﻡ( ﻭﺃﺗﺒﺎﻋﻪ ﰲ ﺍﳍﻨﺪ ،٤ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟ ﹸﻞ ﻳﻌﺘﺒﺮ ﺭﺍﺋ ﺪ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ،
ﻼ ﳍﺎ ،ﻭﻛﺎﻥ ﻟﺸﺨﺼﻴﺘﻪ ﻧﻔﻮﺫ ﻛﺒﲑ ﻭﺗﺄﺛﲑ ﻭﺍﺳﻊ ﰲ ﺍﳍﻨﺪ ،ﺇﺫ ﻫﻮ ﺭﺍﺋ ﺪ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺑﲔﻭﳕﻮﺫﺟﹰﺎ ﻛﺎﻣ ﹰ
ﺲ ﺃﻭﻝ ﺟﺎﻣﻌﺔ ﻋﺼﺮﻳﺔ ﳍﻢ.٥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳍﻨﺪ ،ﻭﻣﺆ ﺳ
ﺠﺒﹰﺎ ﺟﺪﹰﺍ ﺑﻨﻬﻀﺔ ﺍﻟﻐﺮﺏ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻢ ،ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﺎﻥ ﺷﺪﻳ ﺪ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻊ ﻭﻛﺎﻥ ﻣﻌ
ﺍﻟﺘﺒﺸﲑ ﺍﻟﻨﺼﺮﺍﱐ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﹺﺒﻴﺾ ﻭﻳﻔﺮﺥ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﰲ ﻇ ﹼﻞ ﺍﻻﺳﺘﻌﻤﺎﺭ ،ﻓﻘﺪ
ﺿ ﺪ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺩﻓﺎﻋﹰﺎ ﻋﻨﻪ ،ﻟﻜﻨﻪ ﺍﻧﺒﻬﺮ ﺃﺧﲑﹰﺍ ﺃﻣﺎﻡ ﺍﳊﻤﻼﺕ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﳌﺪﺑﺮﺓ ،ﻭﳉﺄ ﺇﱃﻛﺘﺐ ﻛﺜﲑﹰﺍ
ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ،ﻭﺭﺃﻱ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻖ ﻭﺍﻟﱪﻫﺎﻥ ،ﻭﺃﺧﺬ ﻳﻔﺴﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺪﻋﻮ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﹸﻓﻬﹺﻢ
ﻓﻬﻤﹰﺎ ﺻﺤﻴﺤﺎﹰ؛ ﺍﺗﻔﻖ ﻣﻊ ﺍﻟﻌﻘﻞ ،ﻭﺃ ﹼﻥ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻪ ﻳﻮﺟﹺﺐ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺭﻭﺣﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ
١ﺍﻧﻈﺮ" :ﺍﻻﺳﺘﺸﺮﺍﻕ ﻭﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﺟﻬﺔ ﻧﻈﺮ" ﻟﻸﺳﺘﺎﺫ ﻋﺪﻧﺎﻥ ﳏﻤﺪ ﻭﺯﺍﻥ ،ﺹ ،٤٩ﻭ"ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ" ﻟﻠﺪﻛﺘﻮﺭ
ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻲ ،ﺹ.١٧٩ ،١٧٧
٢ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻜﺜ ﲑ ﻣﻨﻬﺎ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﳋﲑﺁﺑﺎﺩﻱ ﰲ ﻛﺘﺎﺑﻪ "ﺍﲡﺎﻫﺎﺕ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺴﻨﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ" ،ﺍﻧﻈﺮ
ﺻﻔﺤﺎﺕ ﻣﻦ ،٤٩ﺣﱴ.٧٩
٣ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﺴﻄﺎﻣﻲ ،ﻣﻔﻬﻮﻡ ﲡﺪﻳﺪ ﺍﻟﺪﻳﻦ ،ﺹ.٩٧ ،٩٦
٤ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﳋﲑﺁﺑﺎﺩﻱ ،ﺍﲡﺎﻫﺎﺕ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺴﻨﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ ،ﺹ.٨١
٥ﺍﻟﱵ ﺍﺷﺘﻬﺮﺕ ﺑ"ﺟﺎﻣﻌﺔ ﻋﻠﻴﻜﺮﻩ ﺍﻹﺳﻼﻣﻴﺔ" ،ﻭﻫﻲ ﺗ ﻌ ﺪ ﺍﻟﻴﻮﻡ ﰲ ﻛﱪﻯ ﺍﳉﺎﻣﻌﺎﺕ ﺍﳍﻨﺪﻳﺔ ،ﻓﻠﺬﻟﻚ ﻋﺪﻩ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺃﻣﲔ )ﺕ١٣٧٣ﻫ( ﰲ
ﺯﻋﻤﺎﺀ ﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ،ﻭﻭﺻﻔﻪ ﺑﺄﻧﻪ" :ﰲ ﺍﳍﻨﺪ ﺃﺷﺒﻪ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﰲ ﻣﺼﺮ"ﰲ ﺇﺻﻼﺡ ﺍﻟﻌﻘﻠﻴﺔ ﺑﺎﻟﺘﺜﻘﻴﻒ ﻭﺍﻟﺘﻬﺬﻳﺐ.
)ﺍﻧﻈﺮ" :ﺯﻋﻤﺎﺀ ﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ" ﻷﲪﺪ ﺃﻣﲔ ،ﺹ .(١٣١ ،١٣٠ﺃ ﻣﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﻀﻠﱡﻌﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﺪﻳﻨﻪ ﻓﻴﻘﻮﻝ
ﺍﳌﺆﺭﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ )ﺕ١٣٤١ﻫ(" :ﻫﻮ ﻣﺎ ﺃﺗﻘﻦ ﻓﻨﺎﹰ ،ﻭﺗﺼﺎﻧﻴﻔﹸﻪ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﻣﺎ ﻗﻠﺘﻪ ،ﻓﺈ ﹾﻥ ﺭﺃﻳﺖ ﻣﺼﻨﻔﺎﺗﻪ ﻋﻠﻤﺖ ﺃﻧﻪ ﻛﺎﻥ ﻛﺒ ﲑ
ﺍﻟﻌﻘﻞ ،ﻗﻠﻴ ﹶﻞ ﺍﻟﻌﻠﻢ ،ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ -ﺳﺎﳏﻪ ﺍﷲ ﺗﻌﺎﱃ -ﻗﻠﻴﻞ ﺍﻟﻌﻤﻞ ،ﻻ ﻳﺼﻠﱢﻲ ﻭﻻ ﻳﺼﻮﻡ ﻏﺎﻟﺒﺎﹰ") .ﺍﻧﻈﺮ" :ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ﻭﺠﺔ ﺍﳌﺴﺎﻣﻊ
ﻭﺍﻟﻨﻮﺍﻇﺮ" ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ.(١١٧٥/٨ :
٧
ﻋﻠﻰ ﺣﺮﻓﻴﺘﻪ ،ﻭﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﻔﺴﺮ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻀﻤﲑ" ،١ﻓﺄﻗﺪﻡ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻣﺘﺨﺬﹰﺍ ﻋﻘﻠﻪ ﻫﻮ
ﺃﺳﺎﺳﹰﺎ ﳍﺬﺍ ﺍﻟﺘﻔﺴﲑ ،ﻏ ﲑ ﻣﻠﺘﺰ ﹴﻡ ﻟﻸﻟﻔﺎﻅ ﻭﺩﻻﻟﺘﻪ ،ﻭﻻ ﳌﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻣ ﺮ ﺍﻟﺰﻣﻦ ،ﻭﺃﻭﻝ
ﺕ،
ﺹ ﺍﻟﱵ ﱂ ﺗﻮﺍﻓﻖ ﻃﺒﻴﻌﺘﻪ ﻭﻋﻘﻠﻴﺘﻪ ﺗﺄﻭﻳﻼﹰ ﻻ ﺗﺘﺤﻤﻠﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ،ﻓﺄﻧﻜﺮ ﺍﳌﻌﺠﺰﺍ ﺍﻟﻨﺼﻮ
ﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺧﺎﻟﻔﺖ ﻋﻘﹶﻠﻪ ﺣﺴﺐ ﺯﻋﻤﻪ ،ﻓﻘﺒﻞ ﻭﺍﳉﻨ ﹶﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ ،ﻭﺃﻧﻜﺮ ﺍﻷﺣﺎﺩﻳ ﹶ
ﻣﺎ ﺷﺎﺀ ﻣﻨﻬﺎ ﻭﺭﻓﺾ ﻣﺎ ﺷﺎﺀ ﻣﻨﻬﺎ ،ﻭﺃﺧﺬ ﻳﺸﺘﻢ ﺍﻷﺋﻤ ﹶﺔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻳﺴﺘﻬﺰﺉ ﺑﺎﶈﺪﺛﲔ ﻭﺑﺎﻟﺸﻌﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ،
ﻭﻗﺮﺭ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺑﺎﳌﻌﲎ ﻓﻘﻂ ،ﰒ ﺻﺎﻍ ﺍﻟﺮﺳﻮ ﹸﻝ ﺃﻟﻔﺎ ﹶﻇﻪ ﻣﻦ ﻋﻨﺪﻩ.٢
ﻭﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻗﺪ ﻫﻴﺠﺖ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﳌﺴﻠﻢ ﺿﺪ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺧﺎﻥ ،ﻭﺯﺍﺩ ﺗﺸﺪﻳﺪ ﺍﻟﻨﻜﲑ ﻋﻠﻴﻪ ﻣﻦ
ﺱ ﻣﻦ ﺃﻥ ﻳﻘﻌﻮﺍ ﻓﺮﻳﺴ ﹰﺔ ﻟﻌﻘﻠﻴﺘﻪ ﺍﳌﻌﺎﺻﺮﺓ ،ﻭﻧﺘﻴﺠ ﹰﺔ ﻟﺬﻟﻚ ﺍﺑﺘﻌﺪﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﺣﻜﻤﻮﺍ ﺑﻜﻔﺮﻩ ،ﻭﺣﺬﱠﺭﻭﺍ ﺍﻟﻨﺎ
ﺍﳌﺴﻠﻤﻮﻥ ﻋﻦ ﻗﺒﻮﻝ ﺃﻓﻜﺎﺭﻩ ،ﻭﱂ ﻳﺴﺘﻔﻴﺪﻭﺍ ﺣ ﻖ ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﻛﺎﻥ ﻳﻘﺘﺮﺣﻪ ﳍﻢ ﺣﻮﻝ ﺍﻹﺳﻬﺎﻡ ﰲ ﺍﻟﺘﻌﻠﻴﻢ
ﺍﻹﳒﻠﻴﺰﻱ ﺍﳌﻌﺎﺻﺮ ﳌﺴﺎﻳﺮﺓ ﺭﻛﺐ ﺍﳊﻴﺎﺓ ﺯﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ.
ﻍ ﻋﻠﻲ" )-١٨٤٤ ﻭﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺧﺎﻥ ،ﲪﻞ ﻟﻮﺍ َﺀ ﺃﻓﻜﺎﺭﻩ ﺗﻠﻤﻴﺬﹸﻩ "ﻣﻮﻟﻮﻱ ﹺﺟ ﺮﺍ ﹾ
١٨٩٥ﻡ( ،ﺍﻟﺬﻱ ﺗﺄﺛﱠﺮ ﻛﺜﲑﹰﺍ ﺑﺄﻓﻜﺎﺭﻩ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﻐﺮﻳﺒﺔ ﻋﻦ ﺍﻹﺳﻼﻡ .ﻭﻛﺎﻧﺖ ﳍﺬﺍ ﺍﻟﺮﺟﻞ ﺻﻼﺕ ﻭﻃﻴﺪﺓ
ﺑ"ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺩﻳﺎﱐ" ﻣﺆﺳﺲ ﻃﺎﺋﻔﺔ "ﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ" ،ﻓﻜﺎﻧﺖ ﺃﻓﻜﺎﺭﻩ ﻭﺃﻓﻜﺎﺭ ﺃﺳﺘﺎﺫﻩ ﺃﲪﺪ ﺧﺎﻥ ،ﻗﺪ
ﻣﻬﺪﺕ ﺍﻟﻄﺮﻳ ﻖ ﻟﺘﺄﺳﻴﺲ ﺣﺮﻛﺔ "ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ" ﺍﻟﱵ ﺳﻨﺘﺤﺪﺙ ﻋﻨﻬﺎ.
) ﺝ ( ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ:
ﻟﻘﺪ ﺗﺄﺛﱠﺮ ﺑﻔﻜﺮﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺧﺎﻥ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ -ﻷﺟﻞ ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﳌﺴﻠﻤﺔ ﰲ
ﻍ ﻋﻠﻲ"،ﺾ ﺃﺩﻋﻴﺎﺀ ﺍﻟﻌﻠﻢ ﻭﺟﻬﻼﺀ ﺍﻟﺪﻳﻦ ﻭﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺭﺃﺳﻬﻢ "ﻣﻮﻟﻮﻱ ﹺﺟﺮﺍ ﹾ ﺍﳍﻨﺪ -ﺑﻌ
ﺕ ﺍﻟﻄﺮﻳ ﻖ ﺃﻣﺎﻡ "ﺍﻟﻘﺮﺁﻧﻴﲔ" ﻟﻴﻌﻠﻨﻮﺍ ﻋﻦ ﺧﺒﺎﻳﺎ
ﻭﻛﺎﻥ ﻷﻓﻜﺎﺭﳘﺎ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﺗﺄﺛﲑ ﻛﺒﲑ ﻭﺑﻌﻴﺪ ،ﻓﺈﺎ ﻣﻬﺪ
ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ ،ﻭﺃﺧﺬﻭﺍ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ﻛﺤﺮﻛﺔ ﻋﻠﻤﻴﺔ ﺛﻘﺎﻓﻴﺔ ﺗﻘﺪﻣﻴﺔ ،ﻓﺎﻏﺘ ﺮ ﺑﺎﻻﻧﻀﻤﺎﻡ
ﺾ ﺍﻟﺒﻠﹶﻪ ﻭﻣﻦ ﻻ ﺻﻠ ﹶﺔ ﳍﻢ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺜﻘﱠﻔﲔ ،٣ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻜﻔﻲ
ﺇﻟﻴﻬﺎ ﺑﻌ
ﻟﻜﻞ ﺿﺮﻭﺭ ﺓ ،ﻭﻟﻜﻞ ﺣﻜ ﹴﻢ ﻭﻣﺴﺄﻟ ﺔ ،ﻭﺃ ﹼﻥ ﻋﻘﻠﻬﻢ ﻭﻓﻬﻤﻬﻢ ﻳﻜﻔﻲ ﻟﺘﻔﺴﲑﻩ ﻭﺷﺮﺣﻪ ،ﻭﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ ﺍﻟﻘﻀﺎﺀ
ﺕ ﺍﻟﺼﻮﺭ ﹶﺓ
ﻋﻠﻰ ﺛﺮﻭﺓ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻔﻘﻪ ،ﻭﺃﻥ ﲢ ﹼﻞ ﳏﻠﱠﻬﺎ ﺍﺟﺘﻬﺎﺩﺍﻢ ﻭﺍﺳﺘﻨﺒﺎﻃﺎﻢ ،ﻓﺘﺼﺒﺢ ﻫﺬﻩ ﺍﻻﺟﺘﻬﺎﺩﺍ
ﺍﻟﺼﺤﻴﺤ ﹶﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺛﺮﻭ ﹰﺓ ﻣﻮﺛﻮﻗ ﹰﺔ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺤﺔ.٤
٨
ﰒ ﺗﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﺻﻔﻮﻑ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﺳﺘﻔﺤﻞ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ،ﺣﱴ ﻧﺎﺩﻭﺍ ﺑﻜﻔﺎﻳﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﻣﻮﺭ
ﺴﻨﺔ ﺇﻻ ﻓﻴﻤﺎ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻫﻢ ،١ﻭﻣﺎ ﺃ ﹾﻥ ﺣ ﱠﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﺣﱴ
ﺍﻟﺪﻳﻦ ،ﻭﺃﻧﻪ ﻻ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﺍﻟ
ﻇﻬﺮﺕ ﻃﺎﺋﻔﺔ "ﺍﻟﻘﺮﺁﻧﻴﲔ" ﺑﺎﺳﻢ "ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺬﻛﺮ" ،ﻭﻛﺎﻥ ﻟﻼﺳﺘﻌﻤﺎﺭ ﺍﻟﱪﻳﻄﺎﱐ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻘﻮﻳﺘﻬﺎ
ﻟﻴﺸﻐﻞ ﺍﳌﺴﻠﻤﲔ ﺑﺰﺭﻉ ﺍﳋﻼﻓﺎﺕ ﺑﻴﻨﻬﻢ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻐﺮﻳﺒﺔ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﻗﺪ ﻭﺟﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ
ﻑ ﺃﻓﺮﺍﺩﹰﺍ ﻋﺮﻑ ﻓﻴﻬﻢ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺪﻳﻦ؛ ﻟﻴﻜﻮﻧﻮﺍ ﻋﻤﻼﺀﹰﺍ ﻟﻪ ،ﻳﻨﺸﺮﻭﻥ ﻫﺬﻩ ﺍﻷﻓﻜﺎ ﺭ ﺑﲔ ﺍﳌﺴﻠﻤﲔ،ﺍﳍﺪ
ﻱ )ﺕ١٩١٤ﻡ( ،٣ﻭﺑﺪﺃ ﻧﺸﺎﻃﹶﻪ ﻭﳜﺪﻣﻮﻥ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺸﺒﻮﻫﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ .٢ﻓﱪﺯ ﻣﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺟ ﹾﻜﺮﺍﹶﻟ ﹺﻮ
ﺍﳍﺪﺍﻡ ﻹﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ ،ﻛﻤﺎ ﻇﻬﺮﺕ ﰲ ﻧﻔﺲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺷﺨﺼﻴﺔ ﺃﺧﺮﻯ ﰲ ﴰﺎﻝ ﺷﺮﻗﻲ ﺍﳍﻨﺪ ﻭﻫﻮ
ﺐ ﺍﳊ ﻖ ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ ،٤ﺍﻟﺬﻱ ﺷﺎﺭﻙ ﻣﻊ ﺟﻜﺮﺍﻟﻮﻱ ﰲ ﺗﺄﺳﻴﺲ ﺣﺮﻛﺔ "ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ" ،ﰒ ﺍﻧﻀ ﻢ ﺇﻟﻴﻬﺎ ﺤ
ﻣ
ﻱ )١٩٣٦-١٨٦١ﻡ( ،٥ﻭﺍﳊﺎﻓﻆ ﺃﺳﻠﻢ ﺴ ﹺﺮ
ﺃﺷﺨﺎﺹ ﺁﺧﺮﻭﻥ ،ﻭﺃﺷﻬﺮﻫﻢ :ﺃﲪﺪ ﺍﻟﺪﻳﻦ ﺍ َﻷ ﻣ ﺮﺗ
ﺍﳉﲑﺍﺟﻔﻮﺭﻱ )١٩٥٥-١٨٨٠ﻡ( ،٦ﻭﻏﻼﻡ ﺃﲪﺪ ﺑ ﺮ ﹺﻭﻳﺰ )١٩٨٥-١٩٠٣ﻡ( ،٧ﺍﻟﺬﻳﻦ ﺍﺯﺩﻫﺮﺕ ﻋﻠﻰ
ﺱ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﰲ ﺑﻼﺩ ﺍﳍﻨﺪ ،ﻭﻛﺎﻥ ﳍﻢ ﺗﺄﺛ ﲑ ﻓﻴﻬﺎ ﻭﰲ ﺃﻳﺪﻳﻬﻢ ﻫﺬﻩ ﺍﳊﺮﻛ ﹸﺔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ،ﻓﻜﺎﻧﻮﺍ ﺭﺅﻭ
ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ،٨ﻭﻛﺎﻥ ﻣﻦ ﺷﺒﻬﺎﻢ ﰲ ﺍﻟ
ﺴﻨﺔ:
(١ﺃ ﱠﻥ ﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ﱂ ﺗﻜﻦ ﺑﺪﺃﺕ ﰲ ﻋﺼﺮ ﺍﻟﺮﺳﻮﻝ ،ﻭﻻ ﰲ ﻋﺼﺮ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ.
(٢ﻭﺃ ﱠﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺩﺭﻛﻮﺍ ﺣﻘﻴﻘﺔ ﻲ ﺍﻟﻨﱯ ﻋﻦ ﻛﺘﺎﺑﺔ ﺳﻨﻨﻪ؛ ﻟﺬﻟﻚ ﻮﺍ ﻋﻦ ﻛﺘﺎﺑﺘﻬﺎ.
(٣ﻭﺃ ﱠﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺟﻤﻌﺖ ﺃﻭﻝ ﻣﺮ ﺓ ﺑﻌﺪ ﻣﺌﺔ ﺳﻨﺔ ﻣﻦ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ،ﰒ ﻓﻘﺪﺕ ﺗﻠﻚ ﺍﻤﻮﻋﺎﺕ،
ﻭﺗ ﻢ ﲨﻌﻬﺎ ﻣﺮ ﹰﺓ ﺛﺎﻧﻴ ﹰﺔ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ.
(٤ﻭﺃ ﱠﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ ﺍﺧﺘﻠﻄﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﺧﺘﻼﻃﹰﺎ ﻻ ﳝﻜﻦ ﺑﻌﺪﻩ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ
ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﻮﺿﻮﻉ.
(٥ﻭﺃ ﱠﻥ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﶈﺪﺛﻮﻥ ﻟﻨﻘﺪ ﺍﳊﺪﻳﺚ ﱂ ﺗﻜﻦ ﻛﺎﻓﻴ ﹰﺔ ﳌﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﻮﺿﻮﻉ
ﻟﻜﻮﻥ ﻛﻠﱢﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﻧﻘﺪ ﺍﻟﺴﻨﺪ ﻭﺭﺟﺎﻟﻪ ،ﺃﻣﺎ ﺍﳌﱳ ﻓﻠﻢ ﳛﻆ ﺑﺎﻫﺘﻤﺎﻡ ﺍﶈﺪﺛﲔ.٩
١ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻣﻘﺒﻮﻝ ﺃﲪﺪ ،ﺯﻭﺍﺑﻊ ﰲ ﻭﺟﻪ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﺹ.٩٤
٢ﳏﻤﺪ ﻟﻘﻤﺎﻥ ﺍﻟﺴﻠﻔﻲ ،ﺍﻫﺘﻤﺎﻡ ﺍﶈﺪﺛﲔ ﺑﻨﻘﺪ ﺍﳊﺪﻳﺚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﺎﹰ ،ﺹ ،٤٥٨ ،٤٥٧ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ.
٣ﺍﻧﻈﺮ :ﺧﺎﺩﻡ ﺣﺴﲔ ﺇﳍﻰ ﲞﺶ ،ﺍﻟﻘﺮﺁﻧﻴﻮﻥ ﻭﺷﺒﻬﺎﻢ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ،ﺹ.٣٢ ،٢٥
٤ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻣﻘﺒﻮﻝ ﺃﲪﺪ ،ﺯﻭﺍﺑﻊ ﰲ ﻭﺟﻪ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﺹ.٩٨
٥ﺍﻧﻈﺮ :ﺧﺎﺩﻡ ﺣﺴﲔ ﺇﳍﻰ ﲞﺶ ،ﺍﻟﻘﺮﺁﻧﻴﻮﻥ ﻭﺷﺒﻬﺎﻢ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ،ﺹ.٣٩ ،٣٣
٦ﺍﻧﻈﺮ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ.٤٥ ،٤١
٧ﺍﻧﻈﺮ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ.٥٤
٨ﺃﺑﻮ ﺍﻷﻋﻠﻰ ﺍﳌﻮﺩﻭﺩﻱ ،ﻣﻜﺎﻧﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ،ﺹ.١٦
٩ﳏﻤﺪ ﻟﻘﻤﺎﻥ ﺍﻟﺴﻠﻔﻲ ،ﺍﻫﺘﻤﺎﻡ ﺍﶈﺪﺛﲔ ﺑﻨﻘﺪ ﺍﳊﺪﻳﺚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﺎﹰ ،ﺹ ،٤٥٩ ،٤٥٨ﺑﺘﺼﺮﻑ ﻳﺴﲑ.
٩
ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻭﻫﺎ ﺇﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﺘﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ ،ﻓﺼﺎﻏﻮﻫﺎ
ﰲ ﻋﺒﺎﺭﺍﺕ ﻣﺘﻨﻮﻋﺔ ﻭﺃﺳﺎﻟﻴﺐ ﺣﺪﻳﺜﺔ.
) ﺩ ( ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻘﻼﻧﻴﺔ:
ﻭﻫﻲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺇﱃ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﻭﺑﲔ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ
ﻼ ﺟﺪﻳﺪﹰﺍ ﻳﻼﺋﻢ ﻣﻊ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺴﺘﻘﺮﺓ ﻟﺪﻯ ﺍﻟﻐﺮﺑﻴﲔ ،ﻭﻣﻊ ﺍﻧﻔﺠﺎﺭ ﺍﳌﻌﺎﺻﺮ ﺑﺘﻄﻮﻳﻊ ﺍﻟﻨﺼﻮﺹ ﻭﺗﺄﻭﻳﻠﻬﺎ ﺗﺄﻭﻳ ﹰ
ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﳍﺎﺋﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ،ﻭﺗﺘﻔﺎ ﻭﺕ ﺭﻣﻮ ﺯ ﻫﺬﻩ ﺍﳌﺪﺭﺳ ﺔ ﺗﻔﺎﻭﺗﹰﺎ ﻛﺒﲑﹰﺍ ﰲ
ﻣﻮﻗﻔﻬﺎ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ،ﻭﻟﻜﻨﻬﺎ ﺗﺸﺘﺮﻙ ﰲ ﺍﻹﺳﺮﺍﻑ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻧﺼﻮﺹ
ﺍﻟﻌﻘﻴﺪﺓ ،ﺃﻭ ﻧﺼﻮﺹ ﺍﻷﺣﻜﺎﻡ ،ﺃﻭ ﺍﻷﺧﺒﺎﺭ ﺍﶈﻀﺔ ،ﻭﰲ ﺭ ﺩ ﻣﺎ ﻳﺴﺘﻌﺼﻲ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ.١
ﺼ ﺢ ﺇﻃﻼﻕ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻋﻠﻰ ﻣﺪﺭﺳﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ )ﺕ١٣٢٣ﻫ( ﰲ ﻣﺼﺮ ،٢ﺍﻟﱵ ﻣﻦ ﺃﺑﺮﺯ ﻭﻳ
ﺧﺮﳚﻴﻬﺎ :ﺍﳌﺆ ﺭﺥ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺃﻣﲔ )ﺕ١٣٧٣ﻫ( ،ﻭﺇﲰﺎﻋﻴﻞ ﺃﺩﻫﻢ )ﺕ١٣٥٩ﻫ( ،ﻭﳏﻤﻮﺩ ﺃﺑﻮ
ﺭﻳﺔ )ﺕ١٩٧٠ﻡ( ،ﻭﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﺍﻟﺸﻜﻮﻙ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﺑﻌﺪﻡ ﺃﻫﻠﻴﺘﻬﺎ ﻟﻠﺘﺴﺎﻳﺮ ﻣﻊ ﺍﻟﻌﺼﺮ ﰲ
ﻧﻈﺮﻫﻢ.
ﻭ ﻣﻦ ﺃﺑﺮﺯ ﺍﳌﻨﺘﻤﲔ ﺍﻟﻴﻮﻡ ﺇﱃ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺳﺘﺎﺫ ﺟﺎﻭﻳﺪ ﺃﲪﺪ ﺍﻟﻐﺎﻣﺪﻱ ،٣ﺍﻟﺬﻱ ﺟ ﻌﻞ ﺗﺼ ﻮ ﺭ
ﺴﻨﻦ ﻋﻨﺪﻩ ﻫﻲ ﺍﻟﱵ ﻭﺟﺪﺕ ﰲ ﺷﺮﻳﻌﺔ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﻧﻔﱠﺬﻫﺎ ﺴﻨﺔ ﰲ ﺇﻃﺎﺭ ﳏﺪﻭﺩ ،ﻳﻌﲏ ﺍﻟ
ﺍﻟ
ﻚ ﹶﺃ ﻥ ﺍﺗﹺﺒ ﻊ ﻣﱠﻠ ﹶﺔ
ﱯ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺃﻣﺘﻪ ﺑﻌﺪ ﺇﺟﺮﺍﺀ ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻼﺕ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹸﺛ ﻢ ﹶﺃ ﻭ ﺣﻴﻨﺎ ﹺﺇﹶﻟ ﻴ ﺍﻟﻨ
ﺸ ﹺﺮ ﻛﻴ ﻦ ]ﺍﻟﻨﺤﻞ.٤[١٢٣ :
ﺇﺑﺮﺍ ﻫﻴ ﻢ ﺣﹺﻨﻴﻔﹰﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺍﹾﻟ ﻤ
ﻟﻘﺪ ﻗﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟ ﺮ ﺩ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻭﲢﺬﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﺎ ،ﻭﻣﻦ ﺃﳘﹼﻬﺎ ﻣﺎ ﺃﻟﱠﻔﻪ
ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺭﻓﻴﻖ ﰲ ﺳﻠﺴﻠﺘﻪ ﺑﺎﺳﻢ" :ﻣﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻐﺎﻣﺪﻱ؟" ،ﻭ"ﺟﺎﻭﻳﺪ ﺍﻟﻐﺎﻣﺪﻱ ﻭﻓﺘﻨﺔ ﺇﻧﻜﺎﺭ
ﺍﳊﺪﻳﺚ" ،ﻭ"ﺩﺭﺍﺳﺔ ﻧﻘﺪﻳﺔ ﻭﲢﻠﻴﻠﻴﺔ ﻟﻔﺘﻨﺔ ﺍﻟﻐﺎﻣﺪﻱ" ﻭﻏﲑﻫﺎ.
١٠
) ﻫـ ( ﺍﳌﺪﺭﺳﺔ ﺍﻟﹺﺒ ﺪ ﻋﻴﺔ:
ﺍﻟﱵ ﲤﺜﱢﻠﻬﺎ "ﺍﻟﺒ ﺮﻳﹶﻠ ﹺﻮﻳﺔ" ،ﺍﻟﱵ ﺗ ﻌ ﺪ ﻣﻦ ﺃﻛﱪ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﹺﺒ ﺪ ﻋﻴﺔ ﺍﳋﺮﺍﻓﻴﺔ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﻭﺃﻭ ﺳ ﻌﻬﺎ
ﺍﻧﺘﺸﺎﺭﹰﺍ ﰲ ﺭﺑﻮﻋﻬﺎ ،١ﻭﻫﻲ ﺗﻨﺘﻤﻲ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠﻮﻱ )ﺕ١٣٤٠ﻫ( .ﻧﺸﺄﺕ ﻫﺬﻩ
ﺍﳉﻤﺎﻋ ﹸﺔ ﰲ ﺍﳍﻨﺪ ﺃﻳﺎ ﻡ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﱪﻳﻄﺎﱐ ﺑﺪﻋ ﹴﻢ ﻛﺎﻣ ﹴﻞ ﻣﻨﻪ ،٢ﻭﺍﺷﺘﻬﺮﺕ ﺑﺎﻟﻐﻠ ﻮ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﻷﻧﺒﻴﺎﺀ
ﻭﺍﻷﻭﻟﻴﺎﺀ.
ﻭﻟﻴﺲ ﻣﻮﻗﻒ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻹﻧﻜﺎ ﺭ ﺍﻟﺼﺮﻳ ﺢ ﳍﺎ ،ﺃﻭ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻣﻨﻬﺎ ،ﻣﺜﻞ
ﺚ ﻋﻦ ﺑﻌﻀﻬﺎ ﺁﻧﻔﺎﹰ ،ﻟﻜﻨﻬﺎ ﻋﺮﻓﺖ ﲟﺨﺎﻟﻔﺔ
ﻣﻮﺍﻗﻒ ﲨﺎﻋﺎﺕ ﻭﺣﺮﻛﺎﺕ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﺍﻟﱵ ﺳﺒﻖ ﺍﳊﺪﻳ ﹸ
ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻛﺬﻟﻚ ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺔ
ﻟﺘﺮﻭﻳﺞ ﹺﺑ ﺪﻋﻬﺎ ﻭﻣﻌﺘﻘﺪﺍﺎ ﺍﻟﺒﺎﻃﻠﺔ.٣
ﺴﻨﺔ ﺟﺰﺋﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﻛﻠﻴﺎﹰ ،ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻛﺎﻧﻮﺍ ﺃﻭ ﻓﻌﻠﻰ ﻛ ﱟﻞ ....ﺃ ﱠﻥ ﺍﻟﺬﻳﻦ ﺫﻫﺒﻮﺍ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟ
ﻚ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻣﺘ ﻜﺌﹰﺎ
ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﺃﻭ ﻏﲑﻫﻢ ،ﻓﻘﺪ ﺣ ﱠﺬﺭ ﻣﻨﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﻓﻘﺎﻝ» :ﻳ ﻮ ﺷ
ﻼ ﹴﻝ
ﷲ ،ﹶﻓ ﻤﺎ ﻭ ﺟ ﺪﻧﺎ ﻓﻴ ﻪ ﻣ ﻦ ﺣ ﹶﺏﺍِ ﺚ ﻣ ﻦ ﺣ ﺪﻳﺜ ﻲ ﹶﻓﻴ ﹸﻘ ﻮ ﹸﻝ :ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﻛﺘﺎ
ﺤ ﺪﻳ ﺙ ﹺﺑ ﺤ ﺪ ﹸ ﻋﹶﻠﻰ ﹶﺃ ﹺﺭﻳ ﹶﻜﺘ ﻪ ٤ﻳ
ﷲ«.٥ ﷲ ﻣﹾﺜ ﹸﻞ ﻣﺎ ﺣ ﺮ ﻡ ﺍ ُ
ﺤﹶﻠ ﹾﻠﻨﺎ ﻩ ،ﻭ ﻣﺎ ﻭ ﺟ ﺪﻧﺎ ﻓﻴ ﻪ ﻣ ﻦ ﺣ ﺮﺍ ﹴﻡ ﺣ ﺮ ﻣﻨﺎ ﻩ ،ﹶﺃ ﹶﻻ ﻭﹺﺇ ﱠﻥ ﻣﺎ ﺣ ﺮ ﻡ ﺭ ﺳ ﻮ ﹸﻝ ﺍ ِﺍ ﺳﺘ
ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻧﺒﺆﺍﺗﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺍﻟﱵ ﲢﻘﱠﻘﺖ ،ﻭﻓﻴﻪ ﺇﺷﻌﺎ ﺭ ﺑﺄﻧﻪ ﺳﻴﻈﻬﺮ ﰲ ﻫﺬﻩ
ﺍﻷﻣﺔ ﻣﻦ ﻳﻨﻜﺮ ﺣﺠﻴ ﹶﺔ ﺍﻟﺴﻨﺔ ،ﻣ ﺪﻋﻴﹰﺎ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﻭﻟﻜ ﻦ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺗﻠﻚ ﺍﶈﺎﻭﻻﺕ ﺍﻟﻄﺎﺋﺸﺔ ﻟﻠﺘﺸﻜﻴﻚ ﰲ ﺣﺠﻴﺔ ﺍﻟﺴﻨﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺍﻟﺪﻋﻮﺍﺕ
ﲎ ﺎ ،ﺩﺭﺍﺳ ﹰﺔ ﺴﻨﺔ( ﻋﺎﻟﻴﹰﺎ ،ﻭﺍﻟﺪﻋﻮ ﹸﺓ ﺇﻟﻴﻬﺎ ﻗﺎﺋﻤﺔﹰ ،ﻭﻻ ﺗﺰﺍﻝ ﻣﻌﺘ
ﺍﻟﺼﺮﳛﺔ ﺇﱃ ﺇﻧﻜﺎﺭﻫﺎ؛ ﱂ ﻳﺰﻝ ﺷﻌﺎﺭﻫﺎ )ﺍﻟ
ﻭﺗﺪﺭﻳﺴﺎﹰ ،ﺗﺼﻨﻴﻔﹰﺎ ﻭﺗﺄﻟﻴﻔﺎﹰ ،ﲢﻘﻴﻘﹰﺎ ﻭﲝﺜﺎﹰ ،ﺑﻞ ﺍﺯﺩﺍﺕ )ﺍﻟﺴﻨﺔﹸ( ﺍﻫﺘﻤﺎﻣﹰﺎ ﺑﺬﻟﻚ ﻛﻠﻪ ﻣﻊ ﺗﻌﺎﻗﹸﺐ ﺍﻷﺯﻣﺎﻥ ﻭﺗﻮﺍﻟﻲ
ﺕ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺗﻠﻚ ﰲ ﺍﻟﻨﻴﻞ ﻣﻨﻬﺎ.
ﻀﺮﻫﺎ ﳏﺎﻭﻻ ﺍﻟﻌﺼﻮﺭ ،ﻓﻠﻢ ﺗ
ﻭﻗﺪ ﻭﻓﱠﻖ ﺍﷲ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻗﺎﻡ ﺑﺪﺣﺾ ﻓﺘﻨﺔ ﻫﺆﻻﺀ
ﺍﳌﺮﺟﻔﲔ ،ﻭﺗﻔﻨﻴﺪ ﺷﺒﻬﹺﻬﻢ ،ﻭﺇﻧﻜﺎ ﹺﺭ ﺑﺎﻃﻠﻬﻢ ،ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻣﺆﺍﻣﺮﻢ ﻋﻠﻰ ﺣ ﺪ ﻗﻮﻝ ﺭﺳﻮﻟﻪ » :ﹶﻻ ﺗﺰﺍ ﹸﻝ
ﷲ ﻭ ﻫ ﻢ ﻇﹶﺎ ﻫ ﺮ ﻭ ﹶﻥ ﻋﻠﹶﻰ
ﱴ ﻳ ﹾﺄﺗ ﻲ ﹶﺃ ﻣ ﺮ ﺍ ِ
ﻀ ﺮ ﻫ ﻢ ﻣ ﻦ ﺧ ﹶﺬﹶﻟ ﻬ ﻢ ﹶﺃ ﻭ ﺧﺎﹶﻟ ﹶﻔ ﻬﻢ ،ﺣ
ﻃﹶﺎﺋ ﹶﻔ ﹲﺔ ﻣ ﻦ ﹸﺃ ﻣﺘﻲ ﻗﹶﺎﺋ ﻤ ﹲﺔ ﹺﺑﹶﺄ ﻣ ﹺﺮ ﺍﷲِ ،ﹶﻻ ﻳ
١ﻭﻗﺪ ﺭ ﺩ ﻋﻠﻰ ﻣﻌﺘﻘﺪﺍﺎ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ )ﺕ١٤٠٧ﻫ( ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﱪﻳﻠﻮﻳﺔ :ﻋﻘﺎﺋﺪ ﻭﺗﺎﺭﻳﺦ".
٢ﻭﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻳﺘﺒﻌﻮﻥ ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔﻲ ،ﻭﻫﻮ ﰲ ﺑﺮﺍﺀﺓ ﻣﻦ ﻣﻌﺘﻘﺪﺍﻢ ﺍﳋﺮﺍﻓﻴﺔ ﻭﺃﻓﻌﺎﳍﻢ ﺍﳌﺨﺎﻟﻔﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ.
٣ﺍﻧﻈﺮ :ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ ،ﺍﻟﱪﻳﻠﻮﻳﺔ :ﻋﻘﺎﺋﺪ ﻭﺗﺎﺭﻳﺦ ،ﺹ.١٠٢
ﺖ ﻛﻤﺎ ﻳﻜﻮﻥ ﻟﻠﻌﺮﻭﺱ. ٤ﺍﻷﺭﻳﻜﺔ :ﺍﻟﻔﺮﺍﺵ ﻭﺍﻟﺴﺮﻳﺮ ﺍﻟ ﻮﺛﲑ ،ﺍﳌﺰﻳﻦ ﺑﺎﹾﻟ
ﺤﻠﹶﻞ ﻭﺍﻷﺛﻮﺍﺏ ﰲ ﹸﻗﺒﺔ ﺃﻭ ﺑﻴ
٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ،ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ ﰲ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ،ﺑﺮﻗﻢ .(٤٦٠٤) :ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳉﺎﻣﻊ ،ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ ﻣﺎ ﻲ ﻋﻨﻪ ﺃﻥ
ﻳﻘﺎﻝ ﻋﻨﺪ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﺮﻗﻢ .(٢٦٦٤) :ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺴﻨﻦ ،ﺑﺎﺏ ﺗﻌﻈﻴﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻟﺘﻐﻠﻴﻆ ﻋﻠﻰ ﻣﻦ
ﻋﺎﺭﺿﻪ ،ﺑﺮﻗﻢ ،(١٢) :ﻋﻦ ﺍﹾﻟ ﻤ ﹾﻘﺪﺍ ﻡ ﺑﻦ ﻣ ﻌ ﺪﻳ ﹶﻜﺮﹺﺏ ،ﻭﺍﻟﻠﻔﻆ ﻻﺑﻦ ﻣﺎﺟﻪ ،ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ" :ﺣﺪﻳﺚ ﺣﺴﻦ".
١١
ﻒ ﺍﹾﻟﻐﺎﻟﻴﻦ ،ﻭﺍﻧﺘﺤﺎ ﹶﻝ
ﺤ ﹺﺮﻳ
ﻒ ﻋ ﺪ ﻭﹸﻟﻪ ،ﻳﻨ ﹸﻔ ﻮ ﹶﻥ ﻋﻨ ﻪ ﺗ
ﺤﻤ ﹸﻞ ﻫﺬﺍ ﺍﹾﻟ ﻌ ﹾﻠ ﻢ ﻣ ﻦ ﹸﻛ ﱢﻞ ﺧﹶﻠ ﺱ« ،١ﻭﻗﻮﻟﻪ» :ﻳ ﺍﻟﻨﺎ ﹺ
ﺍﹾﻟ ﻤﺒ ﻄﻠﻴﻦ ،ﻭﺗ ﹾﺄ ﹺﻭﻳ ﹶﻞ ﺍﹾﻟﺠﺎ ﻫﻠﻴ ﻦ«.٢
ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ :ﺇ ﱠﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻻﺗﺠﺎﻫﺎﺕ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﻻ ﻳﻜﻮﻥ ﺇﻻ
ﺑﺄﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ:
-ﺇﻣﺎ ﺟﻬﻠﹸﻬﻢ ﲝﻘﺎﺋﻖ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﻭﻋﺪ ﹺﻡ ﺍﻃﹼﻼﻋﻬﻢ ﻋﻠﻴﻪ ﻣﻦ ﻳﻨﺎﺑﻴﻌﻪ ﺍﻟﺼﺎﻓﻴﺔ.
-ﻭﺇﻣﺎ ﺍﳔﺪﺍﻋﻬﻢ ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺰﻋﻮﻡ ﺍﻟﺬﻱ ﻳ ﺪﻋﻴﻪ ﺃﻭﻟﺌﻚ ﺍﳋﺼﻮﻡ.
-ﻭﺇﻣﺎ ﺭﻏﺒﺘﻬﻢ ﰲ ﺍﻟﺸﻬﺮﺓ ،ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺭﺑﻘﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻤﺎ ﻳ ﺪﻋﻮﻥ.
-ﻭﺇﻣﺎ ﻭﻗﻮﻋﻬﻢ ﲢﺖ ﺗﺄﺛﲑﺍﺕ "ﺃﻫﻮﺍﺀ" ﻭ"ﺍﳓﺮﺍﻓﺎﺕ" ﻓﻜﺮﻳﺔ ،ﻻ ﳚﺪﻭﻥ ﳎﺎ ﹰﻻ ﻟﻠﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺇﻻ ﺑﺎﻟﺘﺴﺘﺮ
ﻭﺭﺍﺀ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ.٣
]ﺍﻷﻧﻌﺎﻡ.[٣٨ :
ﻗﺪ ﻓﻬﻤﻮﺍ ﻣﻦ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻛ ﱢﻞ ﺷﻲﺀٍ ،ﻭﻋﻠﻴﻪ ﻓﻼ ﻳﺮﺟﻊ ﺇﻻ ﺇﻟﻴﻪ ،ﺇ ﹾﺫ ﻟﻮ
ﻑ ﻣﺎ
ﻚ ﰲ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻛ ﱢﻞ ﺷﻲﺀ ،ﻭﻫﻮ ﺧﻼ ﺸ
ﺴﻨﺔ؛ ﻟﻜﺎﻥ ﻣﻌﲎ ﺫﻟﻚ ﺃﻧﻨﺎ ﻧ
ﻉ ﺇﱃ ﺍﻟ ﺟﺎ ﺯ ﺍﻟﺮﺟﻮ
ﺃﺧﱪﺕ ﺑﻪ ﺍﻵﻳﺘﺎﻥ.
ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﺃﻭﻻﹰ :ﺇ ﱠﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ،z d c b a ` _ {:ﻫﻮ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻴﺎ ﹲﻥ ﻷﻣﻮﺭ ﺍﻟﺪﻳﻦ،
١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺢ ،ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ ﻗﻮﻟﻪ » :ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ،«...ﺑﺮﻗﻢ ،١٠٣٧ﻋﻦ ﻣﻌﺎﻭﻳﺔ
.
٢ﺃﺧﺮﺟﻪ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ "ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ" ،ﺹ ،٥٣ﻭﺍﻟﻌﻼﺋﻲ ﰲ "ﺑﻐﻴﺔ ﺍﳌﻠﺘﻤﺲ ﰲ ﺳﺒﺎﻋﻴﺎﺕ ﺣﺪﻳﺚ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﺑﻦ ﺃﻧﺲ،
ﺹ ،٣٤ﻭﺣﺴﻨﻪ ﺑﻘﻮﻟﻪ" :ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﺻﺤﻴﺢ".
٣ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻲ ،ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ،ﺹ.٤ ،٣
١٢
{\ [ ZY XW V U
ﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﺴﻨﺔ ،ﻭﺇ ﱠﻻ ﻟﺘﻌﺎﺭﺿ
ﺃﻥ ﻳﺤﻴﻞ ﺇﱃ ﺍﻟ
ﺴﻨﺔ" ،ﻛﻤﺎ ﺫﻫﺐ ﰲ ﺗﻔﺴﲑﻩ ﲨﻬﻮ ﺭ ﺍﳌﻔﺴﺮﻳﻦ. ] zﺍﻟﻨﺤﻞ ،[٤٤ :ﻭ"ﺍﻟﺬﻛﺮ" ﰲ ﺍﻵﻳﺔ ﻫﻮ "ﺍﻟ
ﺛﺎﻧﻴﺎﹰ :ﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺈﻧﻨﺎ ﻻ ﻧﺴﹶﻠﻢ ﳍﻢ ﺑﺄ ﱠﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﰲ ﺍﻵﻳﺔ zvutsrqp{ :ﻫﻮ
ﺡ ﺍﶈﻔﻮﻅﹸ.ﺍﻟﻘﺮﺁﻥﹸ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻮ :ﺍﻟﱠﻠ ﻮ
ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﳍﻢ ﺑﺄ ﱠﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺈ ﱠﻥ ﺍﻟﺒﻴﺎﻥ ﻳﻜﻮﻥ :ﺇﻣﺎ ﰲ ﺫﺍﺕ ﺍﻟﻜﺘﺎﺏ،
ﺴﻨﺔ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ] z
{ :ﺍﳊﺸﺮ.[٧ : ﺃﻭ ﺑﺈﺣﺎﻟﺘﻪ ﻋﻠﻰ ﺍﻟ
ﺴﻨﺔ:
ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﺗﻜﻔﱠﻞ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ﻭﻟﻴﺲ ﺑﺎﻟ
ﻆ ﻣﻦ ﻫﺬﺍ ﺴﻨﺔ ﻟﻴﺲ ﳍﺎ ﺣ ﱞﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ] z { :ﺍﳊﺠﺮ ،[٩ :ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟ
ﺠﺔﹰ.
ﺍﳊﻔﻆ؛ ﻓﻬﻲ ﻣﻌﺮﺿ ﹲﺔ ﻟﻠﻀﻴﺎﻉ ﻭﺍﻟﺘﺤﺮﻳﻒ ،ﻓﻼ ﺗﺼﻠﹸﺢ ﺃﻥ ﺗﻜﻮﻥ ﺣ
ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﷲ ﹶﺃ ﻭﺣﻰ ﺇﱃ ﺁﺧﺮ ﺃﻧﺒﻴﺎﺋﻪ ﳏﻤﺪ ﺍﻟﻘﺮﺁ ﹶﻥ ﺍﻟﻜﺮﱘ؛ ﻭﻛﺬﻟﻚ ﹶﺃ ﻭﺣﻰ ﺴﻨﺔ ﻣﻦ ﺍﻟﻮﺣﻲ ،ﻭﻛﻤﺎ ﺃ ﱠﻥ ﺍ َ
ﺇ ﱠﻥ ﺍﻟ
〈...öΝÍκös9Î) tΑÌh“çΡ $tΒ Ä¨$¨Ζ=Ï9 tÎit7çFÏ9 tò2Ïe%!$# y7ø‹s9Î) !$uΖø9t“Ρr&uρ ﺇﻟﻴﻪ ﻣﻌﻪ ﺑﻴﺎﻧﻪ ﺍﳊﻜﻴ ﻢ ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ:
]ﺍﻟﻨﺤﻞ .[ ٤٤/
ﷲ ﲝﻔﻈﻪ ﻣﻀﻤﻮ ُﹲﻥ ﺃﻥ ﻻ ﻳﻀﻴﻊ ﻣﻨﻪ ﻅ ﻛﻠﻪ :ﻗﺮﺁﻧﹰﺎ ﻛﺎﻥ ﺃﻡ ﺳﻨﺔﹰ ،ﻭﻛ ﹼﻞ ﻣﺎ ﺗﻜﻔﱠﻞ ﺍ ُﻭﺍﻟﻮﺣﻲ ﳏﻔﻮ ﹲ
ﻉ ﳐﺘﻠ ﻖ ﺍﺧﺘﻼﻃﹰﺎ
ﺷﻲﺀٌ ،ﻭﺃﻻ ﻳﺤﺮﻑ ﲢﺮﻳﻔﹰﺎ ﻻ ﻳﺄﰐ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ،ﺃﻭ ﳜﺘﻠﻂ ﺑﻪ ﺑﺎﻃ ﹲﻞ ﻣﻮﺿﻮ
ﻻ ﻳﺘﻤﻴﺰ ﻋﻨﺪ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ؛ ﺇﺫ ﻟﻮ ﺟﺎ ﺯ ﻏﲑ ﺫﻟﻚ ﻟﻜﺎﻥ ﻛﻼ ﻡ ﺍﷲ ﺗﻌﺎﱃ ﻛﺬﺑﺎﹰ ،ﻭﺿﻤﺎﻧﻪ ﺧﺎﺋﺴﺎﹰ ،ﻭﻫﺬﺍ ﻻ
ﺴ ﹶﻜ ﺔ ﻣﻦ ﻋﻘ ﹴﻞ.
ﳜﻄﺮ ﺑﺒﺎﻝ ﺫﻱ ﻣ
ﺴﻨﺔ ﻣﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻋﺪﻡ ﺣﺠﻴﺘﻬﺎ:
ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺃ ﱠﻥ ﺍﻟﻨﱯ ﱂ ﻳﺄﻣﺮ ﺑﻜﺘﺎﺑﺔ ﺍﻟ
ﺠ ﹰﺔ َﻷ ﻣﺮ
ﺠﻴﺘﻬﺎ ،ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺣ
ﺴﻨﺔ ﻭﺇﳕﺎ ﻧﻬﻰ ﻋﻨﻬﺎ ،ﻭﻫﺬﺍ ﻳ ﺪ ﱡﻝ ﻋﻠﻰ ﻋﺪﻡ ﺣ
ﺃﻥ ﺍﻟﻨﱯ ﱂ ﻳﺄﻣﺮ ﺑﻜﺘﺎﺑﺔ ﺍﻟ
-ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ﻡ -ﺑﻜﺘﺎﺑﺘﻬﺎ ﻛﻤﺎ ﺃﻣﺮ ﺑﻜﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ،ﺻﻴﺎﻧ ﹰﺔ ﻭﺣﻔﻈﹰﺎ ﻟﻪ.
ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﻧﻌﻢ ،ﻟﻘﺪ ﹶﺛﺒﺖ ﺍﻟﻨﻬ ﻲ ﻣﻦ ﺍﻟﻨﱯ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺴﻨﺔ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ،،ﻛﻤﺎ ﹶﺛﺒﺖ ﺃﻳﻀﹰﺎ ﺇﺫﻧﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ
ﺨﺪﺭﻱ ﺚ ﺍﻟﻨﻬﻲ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺴﻠ ﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﹾﻟ ﻭﺍﻟﺴﻼ ﻡ -ﺑﺎﻟﻜﺘﺎﺑﺔ ﻭﺟﻮﺍﺯﻫﺎ .ﻓﺤﺪﻳ ﹸ
ﺐ ﻋﻨ ﻲ ﹶﻏﻴ ﺮ ﺍﹾﻟ ﹸﻘﺮﺁ ﻥ ﹶﻓ ﹾﻠﻴ ﻤﺤﻪ .١«...
ﺃ ﱠﻥ ﺍﻟﻨﱯ ﻗﺎﻝ » :ﹶﻻ ﺗ ﹾﻜﺘﺒ ﻮ ﻋﻨﻲ ،ﻭ ﻣ ﻦ ﹶﻛﺘ
١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺢ ،ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ،ﺑﺎﺏ ﺍﻟﺘﺜﺒﺖ ﰲ ﺍﳊﺪﻳﺚ ،ﺑﺮﻗﻢ.(٣٠٠٤) :
١٣
ﺚ ﺍﻷﻣﺮ ﺑﺈﺑﺎﺣﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ - ﻭﺣﺪﻳ ﹸ
ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ!" :ﺇﱐ ﺃﲰﻊ ﻣﻨﻚ ﺍﻟﺸﻲ َﺀ ﻓﺄ ﹾﻛﺘﺒﻪ ،ﻗﺎﻝ» :ﻧ ﻌ ﻢ« ،ﻗﺎﻝ :ﰲ ﺍﻟ ﻐﻀﺐ ﻭﺍﻟﺮﺿﺎ؟ ﻗﺎﻝ:
»ﻧ ﻌﻢ ،ﻓﺈﱐ ﹶﻻ ﹶﺃﹸﻗ ﻮ ﹸﻝ ﻓﻴ ﹺﻬﻤﺎ ﺇ ﱠﻻ ﺣ ﹼﻘﹰﺎ«.١
ﺚ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺃﺛ ﺮ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻳﺆﻳﺪ ﻛﺘﺎﺑ ﹶﺔ ﻋﺒ ﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﺃﺣﺎﺩﻳ ﹶ
ﻫﺬﺍ :ﺃﻧﻪ "ﻟﻴﺲ ﺃﺣ ﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺃﻛﹶﺜ ﺮ ﺣﺪﻳﺜﹰﺎ ﻋﻠﻴﻪ ﻣﲏ ﺇ ﱠﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﺈﻧﻪ
ﻛﺎﻥ ﻳﻜﺘﺐ ﻭﻻ ﺃﻛﺘﺐ".٢
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ،
ﻭﺑﲔ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺑﺎﺣﺔ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻘﺎﻟﻮﺍ :ﻟﻌ ﱠﻞ ﺍﻟﻨﱯ ﹶﺃ ﺫ ﹶﻥ ﰲ
ﺸ ﻲ ﻋﻠﻴﻪ ﺍﻟﻨﺴﻴﺎﻥﹶ ،ﻭﻧ ﻬﻰ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻨﻪ ﻣﻦ ﻭﱢﺛ ﻖ ﲝﻔﻈﻪ ﳐﺎﻓ ﹶﺔ ﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ. ﺍﻟﻜﺘﺎﺑﺔ ﻋﻨﻪ ﳌﻦ ﺧ
ﺃﻭ ﺃ ﱠﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ﺗ ﻮ ﺟ ﻪ ﻟ ﹸﻜﺘﺎﺏ ﺍﻟﻮﺣﻲ ﺧﺎﺻﺔﹰ ،ﻭﱂ ﻳﺘ ﻮ ﺟ ﻪ ﻟﻐﲑﻫﻢ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺘﺒﺎﺳﻪ
ﻭﺍﺧﺘﻼﻃﻪ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺃ ﱠﻥ ﺍﻹﺑﺎﺣﺔ ﻛﺎﻧﺖ ﺣﻴﺚ ﹶﺃ ﻣ ﻦ ﺫﻟﻚ.
ﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻘﺮﺁﻥ ﰲ ﺻﺤﻴﻔﺔ
ﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺪﻳ ﹶ
ﻭ ﺣﻤﻞ ﺑﻌ
ﺚ ﺍﻹﺑﺎﺣﺔ ﻋﻠﻰ ﻛﺘﺎﺑﺘﻪ ﻭﺣﺪﻩ ﰲ ﺻﺤﻴﻔﺔ.
ﻭﺍﺣﺪﺓ ،ﻭﺃﺣﺎﺩﻳ ﹶ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺼﻼﺡ" :ﰒ ﺇﻧﻪ ﺯﺍﻝ ﺫﻟﻚ ﺍﳋﻼﻑ ،ﻭﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﺴﻮﻳﻎ ﺫﻟﻚ،
ﻭﺇﺑﺎﺣﺘﻪ ،ﻭﻟﻮ ﻻ ﺗﺪﻭﻳﻨﻪ ﰲ ﺍﻟﻜﺘﺐ ﻟ ﺪﺭﺱ ﰲ ﺍ َﻷ ﻋﺼﺮ ﺍﻷﺧﲑﺓ".٣
ﺠ ﹰﺔ
ﺖ ﺣ ﻼ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺴﻨﺔ ﻟﻴﺴ
ﱯ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻻ ﻳﺼﻠﹸﺢ ﺍﻟﺒﺘ ﹶﺔ ﺩﻟﻴ ﹰ ﻓﻨ ﻬ ﻲ ﺍﻟﻨ
ﻳﺤﺘ ﺞ ﺎ ﰲ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ.
ﺠﻴﺔ ﻟﻴﺴﺖ ﻣﻘﺼﻮﺭ ﹰﺓ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺣﺪﻫﺎ ،ﺑﻞ ﺍﳊﺠﻴ ﹸﺔ ﺗﺜﺒﺖ ﺤﻭﻫﻨﺎ ﻻ ﺑ ﺪ ﻣﻦ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﹾﻟ
ﺑﺄﻣﺮﻳﻦ ﺁ ﺧﺮﻳﻦ ،ﳘﺎ :ﺍﻟﺘﻮﺍﺗﺮ ،ﻭﻧ ﹾﻘ ﹸﻞ ﺍﻟ ﻌ ﺪ ﻭ ﹺﻝ ﺍﻟﺜﻘﺎﺕ ،ﻭﺍﻟﻠﱠﺬﺍﻥ ﻗﺪ ﺣﺼﻼ.
ﺴﻪ ﱂ ﻳﻌﺘﻤﺪ ﰲ ﲨﻌﻪ ﻋﻠﻰ ﺍﳌﻜﺘﻮﺏ ﻓﺈﺫﺍ ﺣﺼﺮﻧﺎ ﺍﳊﺠﻴﺔ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻨﻘﻮﻝ :ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻔ
ﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺻﺪﺭﹰﺍ ﻭﻛﺘﺎﺑﺔﹰ .ﻭﻛﺬﻟﻚ
ﻣﻨﻪ ﻓﻘﻂ ،ﺑﻞ ﺗﻮﺍﺗﺮ ﺃﺧ ﹸﺬ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻪ ﺻﺪﺭﺍﹰ ،ﺣﱴ ﺗﻮﺍﺗﺮ ﺣﻔ ﹸ
ﺐ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ،ﻟﻜﻦ ﻛﺎﻥ ﻛﺜ ﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻜﺘﺒﻮﻥ
ﺴﻨﺔ ﻗﺪ ﺗﻮﻓﱠﺮ ﳍﺎ ﺍﻷﻣﺮﺍﻥ ،ﻭﺇ ﹾﻥ ﱂ ﺗﻜﺘﺐ ﻛﻤﺎ ﹸﻛﺘ
ﺍﻟ
ﺕ ﺑﻴﻨﻬﻢ "ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺼﺎﺩﻗﺔ" ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﻣﺎ ﻳﺴﻤﻌﻮﻧﻪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ،ﻭﻗﺪ ﺍﺷﺘﻬﺮ
ﺍﷲ ﻋﻨﻬﻤﺎ.
١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ ،ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺮﻗﻢ.(٣٦٤٦) :
٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ ،ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ،ﺑﺮﻗﻢ.(١١٣) :
٣ﺍﺑﻦ ﺍﻟﺼﻼﺡ ،ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ،ﺹ.٨٨
١٤
ﱯ ﻋﻦ ﻛﺘﺎﺑﺘﻬﺎ ،ﻟﻜ ﻦ ﻧ ﹾﻘﻠﹶﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻔﻆ ﺴﻨﺔ ﱂ ﺗﻜﺘﺐ ﺑﺴﺐ ﻲ ﺍﻟﻨ
ﻭﻋﻠﻰ ﺗﻘﺪﻳ ﹴﺮ ﺃ ﱠﻥ ﺍﻟ
ﺤ ﹰﺔ ﻭﺿﺒﻄﹰﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﺧﺎﺻ ﹰﺔ ﻣﻦ ﺍﻟﻌﺮﺏ -ﻭﻗﺘﺌﺬ -ﺍﻟﺬﻳﻦ ﺍﺧﺘﺼﻮﺍ ﻭﺍﺷﺘﻬﺮﻭﺍ ﺑ ﹸﻘﻮﺓ ﺻ ﺻﺪﺭﹰﺍ ﻟﻴﺲ ﺑﺄﻗ ﹼﻞ
ﺍﳊﺎﻓﻈﺔ؛ ﺣﱴ ﻛﺎﻥ ﺍﻟﺮﺟ ﹸﻞ ﻣﻨﻬﻢ ﳛﻔﻆ ﺍﻟﻘﺼﻴﺪ ﹶﺓ ﻣﻦ ﺳﻤﺎﻋﻪ ﺇﻳﺎﻫﺎ ﻣ ﺮ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ.١
ﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ:
ﺍﻟﺸﺒﻬﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺩﻻﻟﺔ ﺃﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻳﺤﺘ ﺞ ﺑﻪ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺩﻭﻥ ﺍﻟ
ﺸ ﻮ ﻋﻨﻲ ،ﹶﻓﻤﺎ ﺃﹶﺗﺎ ﹸﻛ ﻢ ﻳﻮﺍﻓ ﻖ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥﺚ ﺳﻴ ﹾﻔ
ﻳﺴﺘﺪ ﹼﻝ ﺍﳌﺎﻧﻌﻮﻥ ﳊﺠﻴﺔ ﺍﻟﺴﻨﺔ ﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ،ﺃﻭﳍﻤﺎ» :ﺇ ﱠﻥ ﺍﳊﺪﻳ ﹶ
ﺏﺿ ﻮ ﻩ ﻋﻠﹶﻰ ﻛﺘﺎ ﹺ ﺲ ﻋﻨﻲ« ،٢ﻭﺍﻟﺜﺎﱐ» :ﻣﺎ ﹶﺃﺗﺎ ﹸﻛ ﻢ ﻋﻨﻲ ﻓﹶﺎ ﻋ ﹺﺮ
ﻒ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ ﹶﻓﹶﻠﻴ
ﹶﻓ ﻬ ﻮ ﻋﻨﻲ ،ﻭﻣﺎ ﹶﺃﺗﺎ ﹸﻛ ﻢ ﻋﻨﻲ ﻳﺨﺎﻟ
ﻒ ﹶﻓﹶﻠ ﻢ ﹶﺃﹸﻗﻠﹾﻪ« ،٣ﻓﹺﺒ ﺰ ﻋﻤﻬﻢ ﺃ ﱠﻥ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻳ ﺪﻻﱠﻥ ﻋﻠﻰ ﺃ ﱠﻥ ﷲ ﹶﻓﹶﺄﻧﺎ ﹸﻗ ﹾﻠﺘﻪ ،ﻭﹺﺇ ﹾﻥ ﺧﺎﹶﻟ
ﺏﺍِ
ﺍﷲِ ،ﹶﻓﹺﺈ ﹾﻥ ﻭﺍﹶﻓ ﻖ ﻛﺘﺎ
ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺤﺘ ﺞ ﺑﻪ ،ﻭﻻ ﻳﺮﺟﻊ ﺇﻻ ﺇﻟﻴﻪ.
ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﱯ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﺑﺎﻟﻮﺿﻊ ﻼ ﻋﻦ ﺍﻟﻨ ﺇ ﱠﻥ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺪﻟﹼﻮﺍ ﻤﺎ ﱂ ﻳﺜﺒﺘﺎ ﺃﺻ ﹰ
ﺝ ﺑﻪ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ" :ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ :ﺍﻟﺰﻧﺎﺩﻗ ﹸﺔ ﻭﺍﻻﺧﺘﻼﻕ ،ﻓﻴﺴﻘﻂ ﺍﻻﺣﺘﺠﺎ
ﺿﻮﻩ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ، "(...ﻓﻬﻮ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ.٤ ﺝ ﻭﺿﻌﻮﺍ ﺣﺪﻳﺚﹶ) :ﻣﺎ ﺃﺗﺎﻛﻢ ﻋﲏ ﻓﺎ ﻋ ﹺﺮ
ﻭﺍﳋﻮﺍﺭ
ﺻﻐﺮ ﻭﻻ ﹶﻛﺒﺮ ،ﻭﺇﳕﺎ ﻫﻲ ﺭﻭﺍﻳ ﹲﺔ
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ" :ﻣﺎ ﺭﻭﻯ ﻫﺬﺍ ﺃﺣ ﺪ ﻳﺜﺒﺖ ﺣﺪﻳﺜﹸﻪ ﰲ ﺷﻲ ٍﺀ
ﻣﻨﻘﻄﻌ ﹲﺔ ﻋﻦ ﺭﺟﻞ ﳎﻬﻮﻝ ،ﻭﳓﻦ ﻻ ﻧﻘﺒﻞ ﻣﺜ ﹶﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺷﻲﺀ".٥
ﺴﻨﺔ ﰲ ﻋﺼﻮﺭ ﳐﺘﻠﻔﺔ ﰲ ﺃﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ، ﺸﺒﻬﺎﺕ ٦ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠ ﺾ ﺃﺷﻬﺮ ﺍﻟ ﻭﻫﺬﻩ ﺑﻌ
ﺽ ﻣﺠ ﻤ ﹲﻞ ﳍﺎ ﰲ
ﻭﻗﺪ ﻗﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟ ﺮ ﺩ ﻋﻠﻴﻬﻢ ﺭ ﺩﹰﺍ ﻣﻔﺤﻤﹰﺎ ﻭ ﻣﻘﹺﻨﻌﹰﺎ ﰲ ﻛﺘﺎﺑﺎﻢ ﻭﻣﺆﻟﱠﻔﺎﻢ ،ﻭﺳﻴﺄﰐ ﻋﺮ
ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ.
ﺴﻨﺔ" ﻭﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﺃﺻﺤﺎﺎ:
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﺟﻬﻮﺩ ﻋﻠﻤﻴﺔ ﻟﻌﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﻣﻘﺎﻭﻣﺔ ﻓﺘﻨﺔ "ﺇﻧﻜﺎﺭ ﺍﻟ
ﺕ ﻭﺗﺸﻜﻴﻜﺎﺕ ﺃﺻﺤﺎﺎ ﰲ ﺣﺠﻴﺔ ﱂ ﻳﻘﻒ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻜﺘﻮﰲ ﺍﻷﻳﺪﻱ ﺇﺯﺍﺀ ﺗﻠﻚ ﺍﻟﻔﺘﻨﺔ ﻭﺃﻣﺎﻡ ﺗﻀﻠﻴﻼ
ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺑﻞ ﻗﺎﻭﻣﻮﻫﺎ ﻣﻘﺎﻭﻣ ﹰﺔ ﺷﺪﻳﺪﺓﹰ ،ﻭ ﺭﺩﻭﺍ ﻋﻠﻰ ﺃﺻﺤﺎﺎ ﺭﺩﻭﺩﹰﺍ ﻣﻔﺤﻤ ﹰﺔ ﻋﻦ ﹸﻃﺮﻕ ﺷﺘﻰ ،ﻭﻣﻦ
ﺃﳘﹼﻬﺎ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ،ﺍﻟﱵ ﻋﺮﻓﻮﺍ ﻓﻴﻬﺎ ﲟﺮﺍﺣﻞ ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ ﻭﺗﺄﺭﳜﻬﺎ ،ﻭﺃﺯﺍﻟﻮﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺗﻠﻚ
ﺕ ﺣﻮﻝ ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ﻭﺍﻷﺯﻣﺎﻥ .ﻛﻤﺎ ﺩﺍﻓﻌﻮﺍ ﻣﻦ ﺧﻼﻝ
ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﹸﺃﺛﻴ ﺮ
١٥
ﺕ ﻭﻣﻄﺎﻋﻦ ﺃﻋﺪﺍﺀ ﺍﻟﺴﻨﺔﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻛﻤﺼﺪ ﹴﺭ ﺛﺎ ﻥ ﻟﻠﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ،ﻭ ﺭﺩﻭﺍ ﻋﻠﻰ ﺷﺒﻬﺎ
ﻣﺜﻞ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻣﻦ ﺍﻟ ﹸﻜﻔﱠﺎﺭ ،ﺃﻭ ﺗﻼﻣﺬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﺐ ﺍﻟﱵ ﺃﻟﹼﻔﻮﻫﺎ ﰲﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ ١ﻧﺬﻛﺮﻫﺎ ﻣﻮﺯﻋ ﹰﺔ ﰲ ﻗﺴﻤﲔ :ﺃﻭﳍﻤﺎ :ﺍﻟﻜﺘ
ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﻛﺘﺎﺑﺘﻪ ،ﻭﺍﻟﺜﺎﱐ :ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻟﹼﻔﻮﻫﺎ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﰲ ﺍﻟﺮ ﺩ ﻋﻠﻰ
ﺴﻨﺔ ،ﻭﻫﺎ ﻫﻲ ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﻟﻜ ﱟﻞ ﻣﻨﻬﺎ:
ﺷﺒﻬﺎﺕ ﺃﻋﺪﺍﺋﻬﺎ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﻣﻨﻜﺮﻱ ﺍﻟ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﰲ ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﻛﺘﺎﺑﺘﻪ:
ﺖﰲ
ﺐ ﺍﻟﱵ ﹸﺃﱢﻟ ﹶﻔ
-١ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ :ﻟﻠﺸﻴﺦ ﻣﻨﺎﻇﺮ ﺃﺣﺴﻦ ﺍﻟﻜﻴﻼﱐ )ﺕ١٩٥٦ﻡ( :ﻭﻫﻮ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﻜﺘ ﹺ
ﺴ ﹴﺮ ﻳﻔ ﻬﻤﻪ ﻛ ﱡﻞ
ﺏ ﻋﻠﻤ ﻲ ﺭﻓﻴ ﹴﻊ ﺳﻬ ﹴﻞ ﻣﻴ
ﻒ ﻋﻦ ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮ ﹴ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﲢﺪﺙ ﻓﻴﻪ ﺍﳌﺆﱢﻟ
ﻣﻦ ﺣﺼﻞ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ.
ﺴﻨﺔ ﻗﺒﻞ ﺍﻟﺘﺪﻭﻳﻦ :ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ :ﻭﻫﻮ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻜﺘﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﲢﺪﺙ -٢ﺍﻟ
ﺴﻨﺔ ،ﰒ ﻋﻦ ﻛﺘﺎﺑﺘﻬﺎ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﻭﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﰒ ﻋﻦ ﺗﺪﻭﻳﻦ ﻒ ﻋﻦ ﺍﻟ
ﻓﻴﻬﺎ ﺍﳌﺆﱢﻟ
ﺴﻨﺔ ﻭﻣﺮﺍﺣﻠﻪ ،ﰒ ﻋﻦ ﺍﻟ ﻮﺿﻊ ﰲ ﺍﳊﺪﻳﺚ ،ﻣﻊ ﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ ﰲ ﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ﻭﺗﺪﻭﻳﻨﻪ،
ﺍﻟ
ﻭﻋﻠﻰ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺭﺍﻭﻳﺔ ﺍﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻣﺮﻭﻳﺎﺗﻪ.
-٣ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﺗﺎﺭﻳﺦ ﺗﺪﻭﻳﻨﻪ :ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺍﻷﻋﻈﻤﻲ :ﻭﻫﻮ ﻣﻦ ﺃﻭﺛﻖ
ﺴﻨﺔ ،ﻭﺑﻴﺎ ﹶﻥ ﻣﻔﻬﻮﻣﻬﺎ ﻋﻨﺪ ﺍﳌﺴﺘﺸﺮﻗﲔ،
ﻒ ﺍﻟ
ﻒ ﺗﻌﺮﻳ
ﺍﻟﻜﺘﺐ ﻭﺃﻗﻮﺍﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺍﳌﺆﻟﱢ
ﰒ ﲢﺪﺙ ﻋﻦ ﻣﻨﻜﺮﻱ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﻭﻋﻘﺪ ﺑﺎﺑﹰﺎ ﺣﻮﻝ ﻛﺘﺎﺑﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺑﺎﺑﹰﺎ ﺁﺧﺮ ﰲ
ﺗﻘﻴﻴﺪ ﺍﳊﺪﻳﺚ ﻣﻦ ﻋﺼﺮ ﺍﻟﻨﱯ ﺇﱃ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ ،ﻭﻋﻘﺪ ﺑﺎﺑﹰﺎ ﰲ ﺑﺪﺍﻳﺔ ﺍﻹﺳﻨﺎﺩ ﰲ
ﺴﻨﺔ ،ﻭﻛﻞ
ﺕ ﺣﻮﻝ ﺍﻟ ﻒ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻣﻦ ﺫﻟﻚ ،ﰒ ﺭ ﺩ ﻋﻠﻰ ﻣﺎ ﺃﺛﺎﺭﻭﻩ ﻣﻦ ﺷﺒﻬﺎ ﺍﳊﺪﻳﺚ ،ﻭﺫﻛﺮ ﻣﻮﻗ
ﺫﻟﻚ ﻣﻊ ﻧﻘ ﺪ ﻋﻠﻤ ﻲ ﻷﻗﻮﺍﳍﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ.
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻨﺔ:
ﺴﺒﺎﻋﻲ )ﺕ١٣٨٤ﻫ( :ﻭﻫﻮ ﺃﻗﻮﻯ
ﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ :ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﻟ -١ﺍﻟ
ﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﺃﻟﱠﻔﻪ ﺻﺎﺣﺒﻪ ﺑﻄﺮﻳﻘ ﺔ ﻣﻨﻬﺠﻴ ﺔ ﺟﺎﻣﻌ ﺔ ،ﻭﹶﻓﻨ ﺪ ﻓﻴﻪ ﺍﻟﻜﺜ ﲑ ﻣﻦ ﺁﺭﺍﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻛﺘﺎ ﹴ
ﻗﺪﳝﹰﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺣﻮﻝ ﺗﺪﻭﻳﻦ ﺍﻟﺴﻨﺔ ﻭﺣﺠﻴﺘﻬﺎ ﻭﻗﻴﻤﺘﻬﺎ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ،ﻛﻤﺎ ﻋﺮﺽ ﻓﻴﻪ ﳌﻮﺍﻗﻒ ﺑﻌﺾ
ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﺍﳌﺴﺘﻐﺮﺑﲔ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﻭﺭ ﺩ ﻋﻠﻴﻬﻢ ﺭ ﺩﹰﺍ ﻣﻔﺤﻤﺎﹰ.
ﺴﻨﺔ :ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﲏ ﻋﺒﺪ ﺍﳋﺎﻟﻖ )ﺕ١٤٠٣ﻫ( :ﻳ ﻌ ﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﹶﻓﻰ ﺍﻟﻜﺘﺐ ﰲ ﺠﻴﺔ ﺍﻟ
-٢ﺣ
ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﻭﺃﻛﺜﺮﻫﺎ ﹺﺟ ّﺪﻳ ﹰﺔ ﻭﻣﻨﻬﺠﻴ ﹰﺔ ﻭﺇﺣﻜﺎﻣﹰﺎ ﻭﺭﺳﻮﺧﹰﺎ ،ﻭﻣﻦ ﺃﻫ ﻢ ﻣﻴﺰﺍﺗﻪ ﺃ ﱠﻥ ﻣﺆﻟﱢﻔﻪ ﺃﻭﺭﺩ ﻓﻴﻪ
١ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺒﺎﺣﺚ ﺳﻴﺪ ﻋﺒﺪ ﺍﳌﺎﺟﺪ ﺍﻟﻐﻮﺭﻱ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﻨﻬﺞ ﺍﳌﻔﻴﺪ ﻟﻄﻠﺐ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ،ﺍﻧﻈﺮ.١١٧ ،١١٣ :
١٦
ﺴﻨﺔ ﺑﺎﺳﺘﻘﺼﺎ ٍﺀ ﻻ ﻣﺜﻴ ﹶﻞ ﻟﻪ ،ﻭﺍﺳﺘﻘﺮﺍ ٍﺀ ﺗﺎ ﻡ ﻻ ﻳﺘﺄﺗﻰ ﻟﻐﲑﻩ ،ﰒ ﺃﻭﺭﺩ ﻓﻴﻪ
ﺳﺎﺋ ﺮ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻟ
ﺴﻨﺔ ،ﰒ ﺭ ﺩ ﻋﻠﻰ ﻛ ﱟﻞ ﻣﻨﻬﺎ ﺭﺩﹰﺍ ﻋﻠﻤﻴﹰﺎ ﻣﻘﻨﹺﻌﺎﹰ.ﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ ﺣﻮﻝ ﺍﻟ ﺳﺎﺋ ﺮ ﺍﻟ
ﺴﻨﺔ ﻭﺭ ﺩ ﺷﺒﻪ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﺍﻟ ﹸﻜﺘﺎﺏ ﺍﳌﻌﺎﺻﺮﻳﻦ :ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺃﰊ ﺷ ﻬﺒﺔ ﻉ ﻋﻦ ﺍﻟ -٣ﺩﻓﺎ
ﺕ
ﻒ ﺭﺩﻭﺩﹰﺍ ﻋﻠﻤﻴ ﹰﺔ ﻗﻮﻳ ﹰﺔ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﰲ ﺍﻟﺴﻨﺔ ﻣﻦ ﺷﺒ ﻪ ﻭﲡﻨﻴﺎ )ﺕ١٤٠٣ﻫ( :ﺭ ﺩ ﻓﻴﻪ ﺍﳌﺆﱢﻟ
ﻭﺃﺑﺎﻃﻴﻞ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﻭﺃﻧﻜﺮﻭﺍ ﺣﺠﻴﺘﻬﺎ.
-٤ﻧﺼﺮﺓ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﻣﻨﻜﺮﻱ ﺍﳊﺪﻳﺚ :ﻟﻠﺸﻴﺦ ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ )ﺕ١٤١٢ﻫ( :ﺃﻟﱠﻔﻪ
ﺭ ﺩﹰﺍ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻜﺮﻱ ﺍﻟﺴﻨﺔ ﰲ ﺍﳍﻨﺪ ،ﻭﲨﻊ ﻓﻴﻪ ﺍﻟﻜﺜ ﲑ ﺍﻟﻄﻴﺐ ﻣﻦ ﺃﺧﺒﺎﺭ ﻛﺘﺎﺑﺔ ﺍﻟﺴﻨﺔ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ
ﻓﻤﻦ ﺑﻌﺪﻩ ،ﻭﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣﺎﻓﻈﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ،ﻭﺳﻴﻼﻥ ﺃﺫﻫﺎﻢ ﻭﺟﻮﺩﺓ
ﻗﺮﺍﺋﺤﻬﻢ .ﻛﻤﺎ ﺩﺣﺾ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺳﺎﺋ ﺮ ﻣﺎ ﹸﺃﺛﲑﺕ ﻣﻦ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻭﺣﺠﺞ
ﺩﺍﻣﻐﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﺏ ﹶﻓ ﱞﺬ ﰲ ﺍﻟ ﺮ ﺩ ﻋﻠﻰ
ﺴﻨﺔ :ﻟﻠﺪﻛﺘﻮﺭ ﺧﺎﺩﻡ ﺣﺴﲔ ﺇﳍﻲ ﲞﺶ :ﻭﻫﻮ ﻛﺘﺎ
-٥ﺍﻟﻘﹸﺮﺁﹺﻧﻴﻮﻥ ﻭ ﺷﺒﻬﺎﻢ ﺣﻮﻝ ﺍﻟ
ﺴﻨﺔ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺎ .ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﺬﻳﻦ ﻳﻨﻜﺮﻭﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﲝﺠﺔ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻐﻨﻴﻬﻢ ﻋﻦ ﺍﻟﻌﻤﻞ ﺑﺎﻟ
ﻉ ﻭﹶﺃ ﻭﻓﹶﻰ ﺣﻘﱠﻪ ،ﺣﻴﺚ ﺇﻧﻪ ﲢﺪﺙ ﻓﻴﻪ ﻋﻦ ﺗﺎﺭﻳﺦ ﻓﻜﺮﺓ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻓﻴﻪ ﺍﳌﺆﱢﻟﻒ ﻫﺬﺍ ﺍﳌﻮﺿﻮ
ﺕ ﰲ ﺍﳍﻨﺪ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊﻭﺣﺪﻳﺜﺎﹰ ،ﰒ ﺳﻠﱠﻂ ﺍﻟﻀﻮ َﺀ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﻓﺮﻗﺔ "ﺍﻟﻘﺮﺁﻧﻴﲔ" -ﺍﻟﱵ ﻇﻬﺮ
ﻋﺸﺮ ﺍﳍﺠﺮﻱ -ﺑﺒﻴﺎﻥ ﻧﺸﺄﻢ ﻭﺗﺮﺍﺟﻢ ﺃﻫ ﻢ ﺩﻋﺎﻢ ،ﻭﻓ ﺮﻗﻬﻢ ﺍﳌﻌﺎﺻﺮﺓ ،ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ
ﺏ ﺍﻷﺻﻮ ﹶﻝ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻔﻜﺮ ﺍﻟﻘﺮﺁﻧﻴﲔ. ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﻌﺐ ﻣﻦ ﺃﻓﻜﺎﺭ ﺍﻟﻘﺮﺁﻧﻴﲔ .ﻛﻤﺎ ﺑﻴﻦ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ
ﻭ ﺩﺭﺱ ﻷﻓﻜﺎﺭﻫﻢ ﻭ ﺷﺒﻬﺎﺗﻬﻢ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﻭﺁﺭﺍﺋﻬﻢ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺩﺭﺍﺳ ﹰﺔ ﻣﺴﺘﻮﻋﺒﺔﹰ ،ﻭﻧﺎﻗﺸﻬﺎ
ﺏ ﻋﻠﻤ ﻲ ﺭﺻﲔﹴ.
ﻣﻨﺎﻗﺸ ﹰﺔ ﺟﻴﺪ ﹰﺓ ﰲ ﺃﺳﻠﻮ ﹴ
ﺴﻨﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ :ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﳋﲑﺁﺑﺎﺩﻱ :ﻭﻫﻮ ﻛﺘﺎﺏ -٦ﺍﺗﺠﺎﻫﺎﺕ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟ
ﻣﻔﻴ ﺪ ﺟﺪﹰﺍ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻭﻣﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ،ﲢﺪﺙ ﻓﻴﻪ ﻣﺆﱢﻟﻔﹸﻪ ﻋﻦ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ
ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ،ﻭ ﻣﺜﱠﻞ ﻟﻼﺗﺠﺎﻫﺎﺕ ﺍﻟﻘﺪﳝﺔ ﺍﳌﻤﺘﺪﺓ :ﻛﺎﺗﺠﺎﻩ ﲨﻬﻮﺭ
ﺍﳌﺴﻠﻤﲔ ﻗﺪﳝﻬﻢ ﻭﺣﺪﻳﺜﻬﻢ ﳓﻮ ﺍﻟﺴﻨﺔ ،ﻭﺍﺗﺠﺎﻩ ﺍﻟﻘﺮﺁﻧﻴﲔ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺗﺠﺎﻩ ﺍﳋﻮﺍﺭﺝ
ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﳓﻮ ﺍﻟﺴﻨﺔ .ﻛﻤﺎ ﻣﺜﱠﻞ ﻟﻼﺗﺠﺎﻫﺎﺕ ﺍﳊﺪﻳﺜﺔ ﳓﻮ ﺍﻟﺴﻨﺔ ،ﻛﺎﺗﺠﺎ ﻩ ﺍﳌﺴﺘﺸﺮﻗﲔ
ﻭﺍﳌﺴﺘﻐﺮﺑﲔ ،ﻭﺍﺗﺠﺎ ﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻘﻼﻧﻴﺔ ﳓﻮﻫﺎ ،ﻭﺍﺗﺠﺎﻩ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ،ﻭﺍﺗﺠﺎﻩ ﺗﻘﺴﻴﻤﻬﺎ ﺇﱃ ﺗﺸﺮﻳﻌﻴﺔ
ﻭﻏﲑ ﺗﺸﺮﻳﻌﻴﺔ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻷﺧﺮﻯ.
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) ﺃ ( ﺍﻟﻨﺘﺎﺋﺞ:
(١ﺃﻧﻪ ﻗﺪ ﻇﻬﺮ ﻗﺪﳝﹰﺎ ﺍﻟﻌﺪﻳ ﺪ ﻣﻦ ﺍﻟ ﻔﺮﻕ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻣﺜﻞ "ﺍﳋﻮﺍﺭﺝ" ﻭ"ﺍﳉﻬﻤﻴﺔ" ﻭﺍﻟﺮﺍﻓﻀﺔ"
ﻭ"ﺍﳌﻌﺘﺰﻟﺔ" ،...ﺍﻟﱵ ﺫﻫﺒﺖ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻗﻴﻤﺘﻬﺎ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺑﺪﻭﺍﻓﻊ ﳐﺘﻠﻔﺔ ﻭﺃﻏﺮﺍﺽ
ﻣﺘﻌﺪﺩﺓ ،ﻭﻟﻜﻦ ﱂ ﻳﻜﺘﺐ ﳍﺎ ﺍﻟﺒﻘﺎﺀ ﻟﻄﻮﻳﻞ ﺍﻷﻣﺪ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﻭﺟﻮﺩﻫﺎ ﺑﻨﻬﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ
ﺍﳍﺠﺮﻱ .ﻭﻟﻜﻦ ﺍﺳﺘﻴﻘﻈﺖ ﺗﻠﻚ ﺍﻟﻔﺘﻨ ﹸﺔ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﻗﺒﻴﻞ ﺑﻌﺾ ﻋﺒﹺﻴﺪ ﺍﻟﻔﻜﺮ
ﺍﻟﻐﺮﰊ ،ﺍﻟﺬﻳﻦ ﺣﺎﻭﻟﻮﺍ ﺍﻏﺘﻴﺎﻝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻹﺟﻬﺎ ﺯ ﻋﻠﻴﻬﺎ ،ﺑﻜ ﱢﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻦ ﹸﻗﻮﺓ ،ﻭﻣﺎ
ﺠﻴﺘﻬﺎ ﻭﻣﺼﺪﺭﻳﺘﻬﺎ ﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻡ ﻭﺗﻮﺟﻴﻬﻪ ﺯﻋﻤﹰﺎ ﻣﻨﻬﻢ ﺃﻢ ﻣﻠﹶﻜﻮﺍ ﻣﻦ ﺣﻴﻠﺔ ،ﻭﻃﻌﻨﻮﺍ ﰲ ﺣ
ﺍﺳﺘﻐﻨﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﻬﺎ!.
(٢ﻭﺃ ﱠﻥ ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﺗﻠﻚ ﺍﻻﺗﺠﺎﻫﺎﺕ )ﺍﻟﻌﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﻭﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺒﺪﻋﻴﺔ( ﱂ ﻳﻜﻮﻧﻮﺍ
ﻣﻨﻜﺮﻳﻦ ﻟﻠﺴﻨﺔ ﺇﻧﻜﺎﺭﹰﺍ ﺻﺮﳛﺎﹰ ،ﺑﻞ ﻛﺎﻥ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﺗﻘﺪ ﱘ ﻋﻘﻮﳍﻢ ﰲ ﻓﻬﻢ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻓﻜﺎﻧﻮﺍ
ﺐ
ﻳﻘﺒﻠﻮﺎ ﻣﺎ ﻭﺍﻓﻘﺘﻬﺎ ،ﻭﻳﺮﺩﻭﺎ ﻣﺎ ﱂ ﺗﻮﺍﻓﻘﻬﺎ ،ﺃﻭ ﻳﺆﻭﻟﻮﺎ ﺑﺘﺄﻭﻳﻼﺕ ﻭﺍﻫﻨﺔ ﺗﺨﺎﻟﻒ ﻣﺬﻫ
ﺍﳉﻤﻬﻮﺭ ،ﺃﻭ ﻳﺨﺎﻟﻔﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻧﺸﺮ ﹺﺑﺪﻋﻬﻢ ﻭﺧﺮﺍﻓﺎﻢ ،ﳑﺎ ﺃﺩﻯ ﺫﻟﻚ ﻛﻠﻪ ﺇﱃ
ﺍﻻﺳﺘﺨﻔﺎﻑ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﺪﻯ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ.
ﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻭﻫﺎ ﰲ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺣﺠﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﰲ ﻋﺪ ﹺﻡ ﺻﻼﺣﻴﺘﻬﺎ ﻟﺘﻜﻮﻥ (٣ﻭﺃ ﱠﻥ ﺍﻟ
ﻣﺼﺪﺭﹰﺍ ﺛﺎ ﻥ ﻟﻠﺘﺸﺮﻳﻊ ،ﻭﻗﺪﻭ ﹰﺓ ﻻﺗﺒﺎﻋﻬﺎ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺷﺆﻭﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻓﻬﻲ ﻛﻠﻬﺎ
ﻼ ﻭﻋﻠﻤﺎﹰ ،ﻭﻗﺪ ﺭ ﺩ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺴﺎﻃﻌﺔ.
ﺷﺒﻬﺎﺕ ﻭﺍﻫﻴﺔ ﻭﻏﲑ ﺛﺎﺑﺘﺔ ﻋﻘ ﹰ
(٤ﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻗﺪ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻔﺘﻨﺔ ﺑﺎﳌﺮﺻﺎﺩ ،ﻭﻗﺎﻭﻣﻮﻫﺎ ﻣﻘﺎﻭﻣ ﹰﺔ
ﻒ
ﺚﺧ ﺷﺪﻳﺪﺓﹰ ،ﻭﺑﺬﻟﻮﺍ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ ﺟﻬﻮﺩﹰﺍ ﻛﺒﲑﺓ ،ﺍﻟﱵ ﺃﲦﺮﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻧﺘﺎﺋ ﺞ ﻃﻴﺒ ﹰﺔ ﺣﻴ ﹸ
ﺗﺄﺛﲑﻫﺎ ﺇﱃ ﺣ ﺪ ﻛﺒﲑ.
) ﺏ ( ﺍﻟﺘﻮﺻﻴﺎﺕ:
ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻓﺘﻨﺔ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﺑﺎﺳﺘﺌﺼﺎﳍﺎ ﻣﻦ ﺟﺬﻭﺭﻫﺎ ،ﳝﻜﻦ ﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ:
ﺴﻨﺔ" ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﻠﻴﺴﺎﻧﺲ ﰲ ﻛﻠﻴﺎﺕ ﺃﺻﻮﻝ (١ﺇﺩﺧﺎﻝ ﻣﺎﺩﺓ ﺑﺎﺳﻢ "ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟ
ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ،ﺑﺘﻘﺮﻳﺮ ﻛﺘﺐ ﻣﻔﻴﺪﺓ ﻓﻴﻬﺎ ﻣﺜﻞ" :ﺣﺠﻴﺔ ﺍﻟﺴﻨﺔ" ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻐﲏ ﻋﺒﺪ ﺍﳋﺎﻟﻖ،
ﻭ"ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻨﺔ" ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺃﰊ ﺷ ﻬﺒﺔ ،ﻭ"ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﺗﺎﺭﻳﺦ
ﺗﺪﻭﻳﻨﻪ" )ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻪ ﻓﻘﻂ( ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺍﻷﻋﻈﻤﻲ ﻭﻏﲑﻫﺎ ،ﻓﻴﺪﺭﺱ ﻓﻴﻬﺎ ﺃﺷﻬﺮ ﺗﻠﻚ
ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺸﻜﻮﻙ ﺍﻟﱵ ﺃﹸﺛﲑﺕ ﻣﻦ ﻗﺒﻞ ﺗﻠﻚ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﻣﻊ
ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﲡﺎﻫﺎﺕ ﻣﻌﺎﺻﺮﺓ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺴﻨﺔ ،ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺃﻟﱢﻒ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ
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ﻣﺜﻞ" :ﺍﻟﻘﺮﺁﻧﻴﲔ ﻭﺷﺒﻬﺎﻢ ﺣﻮﻝ ﺍﻟﺴﻨﺔ" ﻟﻠﺪﻛﺘﻮﺭ ﺧﺎﺩﻡ ﺣﺴﲔ ﺇﳍﻲ ﲞﺶ ،ﻭ"ﺍﲡﺎﻫﺎﺕ ﰲ ﺩﺭﺍﺳﺎﺕ
ﺍﻟﺴﻨﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ" ﻟﻠﺪﻛﺘﻮﺭ ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﳋﲑﺁﺑﺎﺩﻱ ﻭﻏﲑﳘﺎ.
( ٣ﲣﺼﻴﺺ ﺍﻟﱪﺍﻣﺞ ﻋﱪ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺣﱴ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻮﻋﻴﺔ ﺑﲔ
ﺍﻟﻨﺎﺱ ،ﻭﻻ ﺳﻴﻤﺎ ﻓﺘﻨﺔ "ﺍﻟﻘﺮﺁﻧﻴﲔ" ﺍﻟﱵ ﻳﻔﺘﻨﻦ ﺎ ﺳﺮﻳﻌﹰﺎ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺧﻠﻔﻴﺔ ﺩﻳﻨﻴﺔ ﻣﺘﻴﻨﺔ.
ﺚ ﻋﻦ ﻣﻨﻜﺮﻱ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﺗﺠﺎﻫﺎﻢ ﺚ ﺍﳊﺪﻳ ﹸ ﻭﻫﺬﺍ ﻣﺎ ﺗﻴﺴﺮ ﻟﻠﺒﺎﺣﺜﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤ
ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﻭﻛﺬﻟﻚ ﻋﻦ ﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ -ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻨﺔ – ﺇﺯﺍﺀ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ،ﻭﺩﻭﺭﻫﻢ ﰲ
ﺏ ﻋﻨﻬﺎ ﺑﻜﻞ ﻣﺎﻣﻘﺎﻭﻣﺘﻬﺎ ،ﻓﻨﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﱢﻘﻨﺎ ﲨﻴﻌﹰﺎ ﳋﺪﻣﺔ ﺳﻨﺔ ﻧﺒﻴﻪ ﺍﳌﻄﻬﺮﺓ ،ﻭﺍﳊﻤﺎﻳ ﺔ ﳍﺎ ،ﻭﺍﻟﺬ
ﺳﺨﺮﻩ ﻟﻨﺎ ﻣﻦ ﺻﻼﺣﻴﺎﺕ ﻭﺇﻣﻜﺎﻧﻴﺎﺕ ،ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻦ ﺗﺒﻊ
ﺑﺈﺣﺴﺎﻥ ﳍﻢ ﻭﺩﻋﺎ ﺑﺪﻋﻮﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﻣﺼﺎﺩﺭ ﻭﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ:
ﺃﻭﻻﹰ :ﺑﺎﻟﻌﺮﺑﻴﺔ:
(١ﺍﺑﻦ ﺍﻟﺒ ﺮ ﺍﻟﻘﺮﻃﱯ ،ﺃﺑﻮ ﻋﻤﺮ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻨﻤﺮﻱ .ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .ﲢﻘﻴﻖ :ﺃﰊ ﺍﻷﺷﺒﺎﻝ ﺍﻟﺰﻫﲑﻱ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﺑﻦ
ﺍﳉﻮﺯﻱ .ﻁ١٤٣٠ .٨ﻫ.
(٢ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ .ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ .ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ
ﺍﻟﺘﺮﻛﻲ .ﺍﻟﻘﺎﻫﺮﺓ :ﻣﺮﻛﺰ ﻫﺠﺮ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ .ﻁ١٤٢٩ .١ﻫ٢٠٠٨/ﻡ.
(٣ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺍﻷﻧﺪﻟﺴﻲ .ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ .ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﳊﺪﻳﺚ .ﻁ ١٤٠٤ .١ﻫ.
(٤ﺍﺑﻦ ﺍﻟﺼﻼﺡ ،ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ .ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ .ﲢﻘﻴﻖ :ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺘﺮ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ .ﻁ.١٣
١٤٢٩ﻫ٢٠٠٨/ﻡ.
ﺍﺑﻦ ﻣﺎﺟﻪ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺮﺑﻌﻲ ﺍﻟﻘﺰﻭﻳﲏ .ﺍﻟﺴﻨﻦ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﻁ ١٤٢٠ .١ﻫ. (٥
ﺃﺑﻮ ﺩﺍﻭﺩ ،ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﱐ .ﺍﻟﺴﻨﻦ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﻁ١٤٢٠ .١ﻫ. (٦
ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ .ﺍﻟﱪﻳﻠﻮﻳﺔ :ﻋﻘﺎﺋﺪ ﻭﺗﺎﺭﻳﺦ ،ﻻﻫﻮﺭ :ﺇﺩﺍﺭﺓ ﺗﺮﲨﺎﻥ ﺍﻟﺴﻨﺔ .ﻁ١٤٠٣ ،١ﻫ١٩٨٣/ﻡ. (٧
ﺃﲪﺪ ﺃﻣﲔ .ﺯﻋﻤﺎﺀ ﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ .ﻁ١٩٤٨ .١ﻡ. (٨
ﺍﻷﻋﻈﻤﻲ ،ﳏﻤﺪ ﻣﺼﻄﻔﻰ .ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﺗﺎﺭﻳﺦ ﺗﺪﻭﻳﻨﻪ .ﺑﲑﻭﺕ :ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ .ﻁ١٤٠٠ .١ﻫ١٩٨٠/ﻡ. (٩
(١ﺍﻟﺒﺨﺎﺭﻱ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ .ﺍﻟﺼﺤﻴﺢ ﺍﳉﺎﻣﻊ ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ .ﻁ١٤٢٨ .٥ﻫ٢٠٠٧/ﻡ.
(٢ﺑﺴﻄﺎﻣﻲ ،ﳏﻤﺪ ﺳﻌﻴﺪ .ﻣﻔﻬﻮﻡ ﲡﺪﻳﺪ ﺍﻟﺪﻳﻦ .ﺍﻟﻜﻮﻳﺖ :ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ .ﻁ١٤٠٥ .١ﻫ.
(٣ﺍﻟﺒﻴﻬﻘﻲ ،ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳋﺴﺮﻭﺟﺮﺩﻱ .ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ .ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﳌﻌﻄﻲ ﺃﻣﲔ ﻗﻠﻌﺠﻲ .ﺩﻣﺸﻖ :ﺩﺍﺭ ﻗﺘﻴﺒﺔ .ﻁ.١
١٤١٢ﻫ١٩٩١/ﻡ.
(٤ﺍﻟﺘﺮﻣﺬﻱ ،ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ .ﺍﻟﺴﻨﻦ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﻁ١٤٢٠ .١ﻫ.
(٥ﺍﳉﻬﲏ ،ﻣﺎﻧﻊ ﲪﺎﺩ .ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ،ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﺎﳌﻴﺔ ،ﻁ١٤٢٠ ،٤ﻫ.
(١٠ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ،ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ :ﲢﻘﻴﻖ :ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ.
ﻁ١٤٢٢ .١ﻫ٢٠٠٢/ﻡ.
(١١ﺍﳊﻔﻨﺎﻭﻱ ،ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ .ﺩﺭﺍﺳﺎﺕ ﺃﺻﻮﻟﻴﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ .ﺍﳌﻨﺼﻮﺭﺓ :ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ .ﻁ١٤١٢ .١ﻫ
(٦ﺧﺎﺩﻡ ﺣﺴﲔ ﺇﳍﻰ ﲞﺶ .ﺍﻟﻘﺮﺁﻧﻴﻴﻮﻥ ﻭﺷﺒﻬﺎﻢ ﺣﻮﻝ ﺍﻟﺴﻨﺔ ،ﺍﻟﻄﺎﺋﻒ :ﻣﻜﺘﺒﺔ ﺍﻟﺼﺪﻳﻖ ،ﻁ١٩٨٩ ،١ﻡ.
١٩
(٧ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ .ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ .ﲢﻘﻴﻖ .ﳏﻤﺪ ﺳﻌﻴﺪ ﺃﻭﻏﻠﻲ .ﺃﻧﻘﺮﺓ :ﻣﻨﺸﻮﺭﺍﺕ ﻛﻠﻴﺔ
ﺍﻹﳍﻴﺎﺕ ،ﺟﺎﻣﻌﺔ ﺃﻧﻘﺮﺓ .ﻁ١٩٧١ .١ﻡ.
(٨ﺍﳋﲑﺁﺑﺎﺩﻱ ،ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻠﻴﺚ .ﺍﲡﺎﻫﺎﺕ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺴﻨﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ .ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ .ﻁ١٤٣٢ .١ﻫ٢٠١١/ﻡ.
(٩ﺍﻟﺴﺒﺎﻋﻲ ،ﻣﺼﻄﻔﻰ .ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ .ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﻁ١٤٢٩ .٤ﻫ٢٠٠٨/ﻡ.
(١٠ﺍﻟﺴﻠﻔﻲ ،ﳏﻤﺪ ﻟﻘﻤﺎﻥ .ﺍﻫﺘﻤﺎﻡ ﺍﶈﺪﺛﲔ ﺑﻨﻘﺪ ﺍﳊﺪﻳﺚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﹰﺎ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﺪﺍﻋﻲ .ﻁ١٤٢٠ .٢ﻫ.
(١١ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ .ﺍﻟﺮﺳﺎﻟﺔ .ﲢﻘﻴﻖ :ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ .ﺩ.ﺕ.
(١٢ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻣﻘﺒﻮﻝ ﺃﲪﺪ .ﺯﻭﺍﺑﻊ ﰲ ﻭﺟﻪ ﺍﻟﺴﻨﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ .ﻁ١٤٠٩ .١ﻫ١٩٩٨/ﻡ.
(١٣ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ .ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ﻭﺠﺔ ﺍﳌﺴﺎﻣﻊ ﻭﺍﻟﻨﻮﺍﻇﺮ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ .ﻁ١٤٢٠ .١ﻫ١٩٩٩/ﻡ.
(١٤ﻋﺪﻧﺎﻥ ﳏﻤﺪ ﻭﺯﺍﻥ .ﺍﻻﺳﺘﺸﺮﺍﻕ ﻭﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﺟﻬﺔ ﻧﻈﺮ .ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ :ﺭﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻴﺔ .ﻁ١٤٠٤ .١ﻫ١٩٨٤/ﻡ.
(١٥ﻋﺴﻜﺮﻱ ،ﺣﺎﻓﻆ ﳏﻤﺪ ﺯﺑﲑ ﻭﺣﺎﻓﻆ ﻃﺎﻫﺮ ﺇﺳﻼﻡ .ﺃﻓﻜﺎﺭ ﻏﺎﻣﺪﻱ ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ،ﻻﻫﻮﺭ :ﻣﻜﺘﺒﺔ ﺧﺪﺍﻡ ﺍﻟﻘﺮﺁﻥ .ﻁ٢٠٠٧ .١ﻡ.
(١٦ﺍﻟﻌﻼﺋﻲ ،ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺳﻌﻴﺪ ﺧﻠﻴﻞ ﺑﻦ ﻛﻴﻜﻠﺪﻱ ،ﺑﻐﻴﺔ ﺍﳌﻠﺘﻤﺲ ﰲ ﺳﺒﺎﻋﻴﺎﺕ ﺣﺪﻳﺚ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﺑﻦ ﺃﻧﺲ" ،ﲢﻘﻴﻖ :ﲪﺪﻱ
ﻋﺒﺪ ﺍﻴﺪ ﺍﻟﺴﻠﻔﻲ .ﺑﲑﻭﺕ :ﻋﺎﱂ ﺍﻟﻜﺘﺐ .ﻁ١٤٠٥ .١ﻫ١٩٨٥/ﻡ.
(١٧ﺍﻟﻌﻮﺩﺓ ،ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ .ﺣﻮﺍﺭ ﻫﺎﺩﺉ ﻣﻊ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ،ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﳍﺠﺮﺓ ،ﻁ١٤١٠ ،٢ﻫ.
(١٨ﺍﻟﻐﻮﺭﻱ ،ﺳﻴﺪ ﻋﺒﺪ ﺍﳌﺎﺟﺪ .ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺣﺠﻴﺘﻬﺎ ﻭﺗﺪﻭﻳﻨﻬﺎ ﺩﺭﺍﺳﺔ ﻋﺎﻣﺔ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ .ﻁ١,١٤٣٠ﻫ٢٠٠٩/ﻡ.
(١٩ﺍﻟﻐﻮﺭﻱ ،ﺳﻴﺪ ﻋﺒﺪ ﺍﳌﺎﺟﺪ .ﻣﺒﺎﺩﺉ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ .ﺳﻼﳒﻮﺭ :ﻣﻌﻬﺪ ﺩﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ .ﻁ.١
١٤٣٣ﻫ٢٠١٢/ﻡ.
(٢٠ﺍﻟﻐﻮﺭﻱ ،ﺳﻴﺪ ﻋﺒﺪ ﺍﳌﺎﺟﺪ .ﺍﳌﻨﻬﺞ ﺍﳌﻔﻴﺪ ﻟﻄﻠﺐ ﻋﻠﻢ ﺍﳊﺪﻳﺚ .ﺳﻼﳒﻮﺭ :ﺩﺍﺭ ﺍﻟﺸﺎﻛﺮ .ﻁ١٤٣٤ .١ﻫ٢٠١٣/ﻡ.
(٢١ﺍﻟﻜﻴﻼﱐ ،ﳏﻤﺪ ﻣﻨﺎﻇﺮ ﺃﺣﺴﻦ .ﺗﺪﻭﻳﻦ ﺍﳊﺪﻳﺚ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ .ﻁ٢٠٠٤ .١ﻡ.
(٢٢ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺸﲑﻱ .ﺍﻟﺼﺤﻴﺢ .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﻟﺴﻼﻡ .ﻁ١٤١٩ .١ﻫ١٩٩٨/ﻡ.
(٢٣ﺍﳌﻮﺩﻭﺩﻱ ،ﺃﺑﻮ ﺍﻷﻋﻠﻰ .ﻣﻜﺎﻧﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ) ،ﺳﻨﺖ ﻛﻲ ﺁﺋﻴﲏ ﺣﻴﺜﻴﺖ( ،ﻻﻫﻮﺭ :ﻣﻄﺒﻌﺔ ﻧﻮﺭ ﻋﺎﱂ .ﻁ١٩٧٧ .٤ﻡ.
(٢٤ﺍﻟﻨﻤﺮ ،ﻋﺒﺪ ﺍﳌﻨﻌﻢ .ﻛﻔﺎﺡ ﺍﳌﺴﻠﻤﲔ ﰲ ﲢﺮﻳﺮ ﺍﳍﻨﺪ .ﺍﻟﻘﺎﻫﺮﺓ :ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ .ﻁ١٣٨٤ .١ﻫ.
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