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Analysis of Sahih Bukhari Narration on Anal Sex Permissibility
Anal Sex Allowed By Sahih Bukhari Narration, Corrected & Prohibited by Sunan Abu-Dawud
(Reference Inside)
Compiled by Rana Ammar Mazhar

CONTENTS
Islam is Preserved in the Holy Quran ........................................................................................ 7
Islamic View of Anal Sex (From Wikipedia, the Free Encyclopedia) ....................................... 8
References For and Against .................................................................................................... 8
Clarification in Hadith Literature .......................................................................................... 9
Sayings or Actions of Last Prophet (PBUH) or His Companions are Called Hadith ............. 10
What is Hadith....................................................................................................................... 10
Hadith Has Five Types .......................................................................................................... 11
The Significance of Hadith .................................................................................................... 12
Definitions of Hadith on the Web ............................................................................................. 13
Status of Hadith and Sunnah by Junaid Hassan...................................................................... 17
The Hadith ............................................................................................................................. 17
Anal Sex and Hadith Literature ............................................................................................... 18
See What Bukhari Does ............................................................................................................ 19
God Is Not Ashamed Of the Truth, Bukhari May Reveal, Instead Of Blank Space .............. 19
Anal Sex and Munkrine Hadith key Hamley (www.difaehadees.com.pdf)............................. 20
What is in the “Blank Space” of Sahih Bukhari Narration? ................................................... 21

Blank Space Of Bukhari Is Filled In By "Tafseer Tabari" As "Anal Sex" ( ‫ ) ِﻓﻲ ﺍﻟﺪﱡﺑﺮ‬.......... 22
‫ ﻔﺗﺴﻴﺮ ﺍﻟﻄﺒﻱﺮ‬- ‫ﺍﻘﻟﺁﺮﻥ ﻜﻟﺍﺮﻳﻢ‬............................................................................................................ 22

(‫ )ﻓِﻲ ﻟﺍﺪﱡﺑﺮ‬Means in Anus and ‫ ) ِﻣﻦِ ﺩِﺑ ِﺮﻫِﺎ ِﻓﻲ ﻗِﺒِ ِﻠ‬Means from Anal Side into Vagina
(‫ﺎ‬ .................. 22
Ibn Umar Rejected the Narration of Bukhari According to Tasfir Ibn Kathir by Saying: ... 24
"They have said a lie about me"............................................................................................. 24
"They utter a lie about me, they lie about me" ....................................................................... 24
Rejection of Ibn Umar Was Not Presented in First Seven Hadith Books including Sahih al-
Bukhari ...................................................................................................................................... 27
2
What do you say about having sex with women in the rear (Arabic Dubur)'' He said,
"What does it mean'' I said, "Anal sex” ............................................................................... 27
Quran, S-2, Al-Baqara, V-223 and AI-Bukhari, Prophetic Commentary on the Quran ....... 28
Introduction of Sahih Bukhari ................................................................................................. 28
Why It Is So That? .................................................................................................................... 30
Prohibition of Anal Sex Does Not Exist in Sahih Bukhari ................................................... 30
Prohibition of Anal Sex Does Not Exist in Sahih Muslim and the Mu'atta Imaam Malik . 30
www.wkrf.net (Tafafuz-e-Hadees Foundation) and Anal Sex ................................................. 31
Logical Errors in Wrong Interpretation of Sahih Bukhari Narration of Ibn 'Umar ............. 32
High Rated Hadith Book Sahih Bukhari Can't Be Rejected by Low Rated Hadith Books ... 32
Sex Jokes, Sex Stories in Islamic Literature due To Sahih Bukhari Narration on Anal Sex
Permissibility ............................................................................................................................. 34
Pakistani Edition of Printed Sahih Bukhari ( ) ................................ 38
Urdu Translation of Ibn Umar Narration by Ahle Hadith Scholar Allama Waheed Uz
Zaman ........................................................................................................................................ 39
Filling the Blank Space as “Fi Dubur” in Urdu Translation by Allama Waheed Uz Zaman 40
Commentary on the Sahih Bukhari Narration of Ibn Umar about Anal Sex by Allama
Waheed Uz Zaman .................................................................................................................... 41
Indian Edition of Printed Sahih Bukhari Narration of Ibn Umar .......................................... 43
Two Different Edition of Sahih Bukhari are Different in Regard of Text Contents .............. 46
Sunan Abu-Dawud Confirmed Sahih Bukhari Narration about Anal Sex Allowance........... 47
Note that: "Ibn Umar misunderstood (the Quranic verse, "So come to your tilth however
you will") --may Allah forgive him". .................................................................................... 48
Imam Tabari Cited Anal Sex Narration of Sahih Bukhari in Tafseer Tabari Hadith No. 3468
.................................................................................................................................................... 49
3
‫ ﻔﺗﺴﻴﺮ ﺍﻟﻄﺒﻱﺮ‬- ‫ﺍﻘﻟﺁﺮﻥ ﻜﻟﺍﺮﻳﻢ‬............................................................................................................ 49
‫ﻧﺴﺂﺅﻢﻛ ﺣﺙﺮ ﻜﻟﻢ ﻓﺄﺗﻮﺍ ﺣﺮﺛﻢﻜ ﻧﺃﻰ ﺷﺌﺘﻢ ﻭﻗﺪﻣﻮﺍ ﻔﻧﻷﺴﻜﻢ ﺍﻭﺗﻘﻮﺍ ﷲﺍ ﺍﻭﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻣﻼﻗﻮﻩ ﺑﻭﺸﺮ ﻟﺍﻤﺆﻨﻣﻴﻦ‬-223 ................ 49
Existence of Reports of Anal Sex Allowance as Cited by Ibn Kathir in Tasfir Ibn Kathir .... 54
The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You". ....... 54
Anal Sex Allowance Reports in Tafseer / Tasfir Ibn Kathir, Urdu ......................................... 60
Anal Sex and Ahle Hadith Sect (Tohfa-e-Ahle Hadees)........................................................... 69
Reply to Tohfa e Ahle Hadees by Tohfa e Hanfia Bajawab Tohfa e AhleHadees .................. 71
Anal Sex and Hanafi Sect.......................................................................................................... 73
Anal Sex in “Fatawa Alamgeere par Aik Nazar” .................................................................... 79
The Book “Murawwija Fiqah Ki Haqeeqat” & Anal Sex ....................................................... 82
The Book “Haqeeqat Ul Fiqah” & Anal Sex ............................................................................ 87
Narrations about Anal Intercourse Cited By Tirmidhi & Ibn Majah .................................... 91
Muqaam-e-Hadith (The Actual Status of Hadith)..................................................................... 92
YOUR WIVES ARE LIKE YOUR FIELDS:....................................................................... 92
Explanation: .......................................................................................................................... 92
Explanation of This Hadith:.................................................................................................. 92
COPULATION IN ANUS: .................................................................................................... 93
FAITH UL BARI:.................................................................................................................. 93
NOTION OF IMAM MALIK: .............................................................................................. 94
Muqaam-e-Hadith (The Actual Status of Hadith, in Urdu) ( ) ................................ 96
Narration on Anal Sex in Tafseer Dur Manthur v1 p111...................................................... 101
Report on Anal Sex in Tafseer Mazhari V3 P19 .................................................................... 103
Weak Status of Narratives on the Prohibition of Anal Sex ................................................... 105
Narratives on the Prohibition of Anal Sex.......................................................................... 105
A Further Clarification of Sexual Behavior ....................................................................... 105
4
Narratives Reported in Tirmidhi..................................................................................... 106
Narratives Reported in Abu Dawood .............................................................................. 110
Narratives Reported in Ibn Maajah ................................................................................ 112
Attacks on Islam by SHABIR ALLY Due to Anal Sex Narration......................................... 117
SHABIR ALLY - DEBATE MATERIAL: ......................................................................... 117
IS THE QURAN THE WORD OF GOD?.......................................................................... 117
Attacks on Islam by Sam Shamoun Due to Anal Sex Narration ........................................... 121
Women in Islam by Sam Shamoun at Answering Islam .................................................... 121
Anal Sex and Shia Islam ......................................................................................................... 127
Shia Attacks on Sunni due to Narrations about Anal Sex ..................................................... 128
Tahreef / Alteration in Surah al Baqarah, Verse 223 in Narration of Hadith Book ......... 128
The Use of Brackets to Alter the Hadith Text Is a New Invention .................................... 128
Further Shia Attacks on Sunni due to Narrations about Anal Sex ....................................... 132
Abdullah Ibn Umar Deemed Sodomy to Halaal................................................................. 132
The Salaf Ulema of Madina believed that sodomy was halaal........................................... 132
The Sahaba and Tabaeen deemed sodomy with women to be permissible ....................... 133
Imam Sha'afi deemed sodomy to be permissible! .............................................................. 133
Imam of Ahl'ul Sunnah Abu Maleeka suggested 'in times of trouble' use a stick!' .......... 133
Imam Malik believed sodomy with women was halaal ...................................................... 134
Sunni Ulema have testified that the Shi'a don't deem sodomy to be halaal ...................... 135
It Is Allowed To Have Intercourse with One's Wife in Her Anus According To Imam Malik,
Al-Bukhari and Ibn Umar ...................................................................................................... 137
‫ ﻴﻟﺲ ﻓﻲ ﻳﺮﺷﻌﺘﻨﺎ ﺟﻮﺍﺯ ﺇﺗﺎﻴﻥ ﻟﺍﺪﺑﺮ‬........................................................................................................ 139
There is nothing in Islam to Say That Anal Intercourse is Permissible (English) ................ 141
In Bukhari Sharif Hadeeth No-4170 & 4171, Said That Anal Sex Is Halal (Permissible) 141
5
Ibn Hajar Said In Fath Al-Baari (8/189): He May Approach Her in Her Back Passage . 144
But The Scholars Answered That in Two Ways: That It Was a Mistake ..................... 145
The Second Answer Is: That This Was Ijtihaad On The Part Of Ibn ‘Umar ............... 145
Quotation of Quran Commentators about Verse 2:223......................................................... 147
‫ ﺘﻠﻣﻘﻰ ﻞﻫﺃ ﺍﻟﺘﻔﺴﻴﺮ‬- ٬ ‫ ﻢ ﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﺮﻴﺴﻔﺗ ﻲﻓ‬147 ... ..... ......... .... .. ‫ءﺎﻤﻠﻌﻟﺍ ﻝﺍﻮﻗﺃ‬
Note A Difference In Underlined Hadith In This Reference As ( ‫ ) ﻳﻘﻮﻝ‬............................. 168
Summary of Points to Be Noted.............................................................................................. 169
6
Acknowledgement
The compiler wants to tell the reader the fact that all Hadith books (even Sahih Bukhari) are
not fully true and fully acceptable. Some Hadiths in Sahih Hadith books are fabricated to serve the
different sects' purposes and even some are fabricated to ruin Islam. Muslims defend only the Holy
Quran which God has promised to safeguard it.
All the material presented here is available online on internet and at Islamic book stores in
printed form except some minor comments and conclusions added by the compiler. If some one will
indicate logical and valid errors in this compilation, the compiler will correct the compilation
accordingly.
The compiler has gathered a lot of material from internet as such with references without
alteration for complete understanding of the subject.
Islam is Preserved in the Holy Quran
Religion Islam is preserved in the Holy Quran. The compiler has full faith and believes on the
Holy Quran which has no contradiction, confusion and is error free. Some Material in the Hadith
books is of confused and contradictory nature as is shown in this case study. Please read carefully.
The Compiler is not a Sunni or Shia but a true Muslim. The Compiler is not a Hadith rejecter but
rejects fabricated Ahadith.
7
Islamic View of Anal Sex (From Wikipedia, the Free Encyclopedia)
Anal sex in Sunni Islam is prohibited,[1] and is controversial among Islamic scholars.
Disputes over anal sex also appear in pre-modern sources [2] such as the hadith of Sahih Bukhari [3]
and Usulal-Kafi. It is practiced by some Muslims as a means of family planning on the authority of
above cites sources.[4] It is currently overwhelmingly considered taboo however. [3]
The Koran states that "Your wives are tilth for you, so have your tilth, whenever, however
and wherever you wish", and introduce yourself. And also do it with them from where Allah ordered
and fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the
[Qur'an 2:223]
believers." Introduction of yourself here refers to foreplay.
References For and Against
The Bukhari Sharif Hadith 4170 states that anal sex is permissible (halal). It also refers to
what al-Bukhaari tells of Naafi' telling of IbnUmar analysing the passage "so go to your tilth when
or how you will". Umar's interpretation was that "he may approach her from …" (Volume 6, Book
60, Number 50 = #4253).[5] Umar's interpretation however has been questioned.
On the ellipsis IbnHajar says in Fathal-Bari (8/189): This is how it appears in all the texts. It
does not mention what comes after the word "from".' He also quotes other sources than al-Bukhaari,
which have Ibn 'Umar saying "He may approach her in her back passage." [6]
Most Muslim jurists agree that anal sex is haram, based on the hadith: "Do not have anal sex
with women", reported by Ahmad, At-Tirmidhi, Al-Nasa'i and IbnMajah.
Khuzaima ibnThabit also reports that the messenger of Allah said: "Allah is not too shy to tell
you the truth: "Do not have sex with your wives in the anus", reported by Ahmad, 5/213.
ÀbdAllahibnÀbbas narrates: "The Messenger of Allah, peace and blessings be upon him,
said: "Allah will not look at a man who has anal sex with his wife", reported by Ibn Abi Shaybah
(3/529) and At-Tirmidhi, classified it as an authentic hadith (1165).
It is reported that Muhammad referred to such acts as "minor sodomy," reported by Ahmad
and An-Nasa'i.
However, there are hadith which permit anal sex, one in Sunni Islam and two in Shia Islam.
The Sahih Bukhari (Volume 6, Book 60: Prophetic Commentary on the Qur'an (Tafseer of the
Prophet), Hadith No. 50)[5], an important document for Sunnis, permits it. Its authenticity is
conformed by a hadith of SunanAbuDawud (Book 11: Marriage (Kitab Al-Nikah), Hadith Number
2159)[7], though the said hadith itself is in disagreement with many other hadith in other books,
except for the Sahih Bukhari.[8].
In Shia Islam, the book of hadith Kitab al-Kafi (the Bukhari of Shi'ism) states that that anal
sex with woman is considered repulsive. The Grand Ayatollah has decreed that anal intercourse is
"not permissible without the wife's consent".
8
Clarification in Hadith Literature
Sahih Bukhari book 60 Hadith No. 50 has mentioned directly of Anal Sex and is not referring
to the same matter as Hadith No. 51. The reasoning that the Arabic text of Hadith has left the
word blank is valid. Other references are as:
An-Nasa'i reported that Ka`b bin Àlqamah said that Abu An-Nadr said that he asked Nafi`,
"The people are repeating the statement that you relate from Ibn Ùmar that he allowed sex with
women in their rear (anus). He said, "They have said a lie about me. But let me tell you what really
happened. Ibn Ùmar was once reciting the Qur'an while I was with him and he reached the Ayah:
(Your wives are a tilth for you, so go to your tilth, when or how you will,) He then said, Ò
Nafi`! Do you know the story behind this Ayah' I said, `No.' He said, `We, the people of Quraysh,
used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to
Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it
and made a big issue out of it. The Ansari women had followed the practice of the Jews who have
sex with their women while they lay on their sides. Then, Allah revealed: (Your wives are a tilth for
you, so go to your tilth, when or how you will,) this has an authentic chain of narrators.
Abu Bakr bin Ziyad Naysaburi reported that Ismaìl bin Ruh said that he asked Malik bin
Anas, "What do you say about having sex with women in the anus He said, "You are not an Arab
Does sex occur but in the place of pregnancy Do it only in the Farj (vagina). I said, "O Abu
Àbdullah! They say that you allow that practice. He said, "They utter a lie about me, they lie about
me. This is Malik's firm stance on this subject. It is also the view of Saìd bin Musayyib, Abu
Salamah, Ìkrimah, Tawus, Àta , Saìd bin Jubayr, Ùrwah bin Az-Zubayr, Mujahid bin Jabr, Al-
Hasan and other scholars of the Salaf (the Companions and the following two generations after
them). They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and
many of them called this practice a Kufr.
1. ^ understanding-islam.com
2. ^ science.jrank.org
3. ^ a b islam-qa.com
4. ^ middleeast.org
ab
5. ^ usc.edu
6. ^ [1]
7. ^ usc.edu
8. ^ usc.edu,[2],AnalOralSex&TouchingPenisinIslamHadith&Fiqh
IslamicRulingonAnalSex IslamOnline.net
TheIslamicSexualMorality(2)ItsStructure
NarrativesontheProhibitionofAnalSex
Ref: http://en.wikipedia.org/wiki/Islamic_view_of_anal_sex
9
Sayings or Actions of Last Prophet (PBUH) or His Companions are Called Hadith
In much broader sense, Hadith can be defined as follows:
"Everything attributed to Prophet Muhammad (or the Companions or following generation),

such as words, deeds, explanations, or characteristics of his creation and character."
What is Hadith
The Arabic word Hadith means ‘statement' or ‘talk'. In the Shariah, the word Hadith means
those things or action, which Rasulullah Sallallahu Alayhi Wassallam said or did. Sometimes
‘Sunnah' is also used for Hadith, but usually ‘Sunnah' is used to report a deed while Hadith is used
for ‘talk'”.
Now Inshallah, I am going to mention some common terminology used in Hadith:
• Athar: That statement or act which is attributed to the Sahaba.
• Sanad: A group or chain of narrators who narrates a Hadith from Rasulullah Sallallahu
Alayhi Wassallam.
• Mutan: It is the text of the Hadith.
• Rawy- Narrator of the Hadith.
• Marwy- Same as Mutan.
• Hadith-e-Qudsi: A Hadith which Rasulullah Sallallahu Alayhi Wassallam quotes from

Allah Taa'la, which is not in the Quran.
• Marfu'Hadith: A Hadith which is traced back to Rasulullah Sallallahu Alayhi Wassallam

directly.
• Mauu'qoof Hadith: That Hadith which the chain stops at a Sahaba, not to Rasulullah
Sallallahu Alayhi Wassallam.
• Maqtoo'Hadith: That statement which is attributed to some Tabieen.
10
• Mutasil' Hadith: That Hadith which has successive narrators, and there are no gaps or
omission in the chain.
• Musnad'Hadith: That Marfu'Hadith which the chain is Mutasil.
Hadith Has Five Types
• Mutawatir.
Mutawatir: Is that Hadith where there is a group or a large number of narrators, that it is
impossible for them to agree to tell a lie.
• Khabr-Wahid.
Khabr-Wahid: That Hadith which does not reach the status of Mutawatir.
• Mashoor
Mashoor ‘Hadith: That Hadith which is handed down by at least three or more narrators and
does not reach the state of Mutawatir
• Aziz'Hadith.
Aziz'Hadith: That Hadith which is handed down by at least two or more narrators.
• Gureeb Hadith.
Gureeb' Hadith: That Hadith which is handed down by only one narrator.
Next, I would like to mention those well-known books, which have Sahih Hadith in them:
• Sahih Bukhari.
• Sahih Muslim.
• Sunnah Abu Dawood.
• Sunnah Nasai.
11
• Sunnah Tirmidhi.
• Sunnah ibn Majah.
Some people say ‘Mota Imam Malik' instead of ibn Majah.
Shah Wali-ullah Delhvi (Rahmatullahe Alayh), a very well known Muhadith, has categorised
the Sahih-books into three groups:
First group (1) Sahih Bukhari (2) Sahih Muslim (3) Mota Imam Malik
Second group (1) Abu Dawood (2) Nasai (3) Tirmidhi
Third group (1) Baihaqi (2) Tahawi etc.
The Significance of Hadith
Some people nowadays incorrectly say that you do not need Hadith, and that Quran is enough
for guidance to the straight path.
The correct view and understanding is that many times the Quran gives us the general
principal of an order; but to understand the order clearly in its fullest sense Hadeeth is required.
For example- A teacher, whenever he is preparing for that ‘Sabak' which he is going to teach
tomorrow. He will look into many number of “Sharah's” to get a very clear and comprehensive view.
So similarly, the Quran tells you the principle, but to get a comprehensive view you will need
Hadith. For example, in the Quran, it say's how many rakaats there are in Esha or Fajr, but Hadith
tells you that there are two rakaats or four rakaats farz and two rakaats are Sunnah and so on and so
forth.
I would like to finish my piece of writing to remind everyone that my purpose in writing this
was that the learners of Hadith will have a brief view and explanation about Ilm Hadith and that the
general public gets motivated and have the desire to enter in the field of Ilm Hadith.
Ref: Inter-Islam1998-2001©
12
Definitions of Hadith on the Web
a. A report of the sayings or actions of Muhammad(PBUH)orhiscompanions, together

with the tradition of its chain of transmission.
b. The collective body of these traditions.
Hadith, a tradition or the collection of the traditions of Muhammad (PBUH), the Prophet of
Islam, including his sayings and deeds, and his tacit approval of what was said or done in his presence. The
term, which literally refers to an individual tradition, is also used as a synonym of sunna, the
normative custom of the Prophet and his companions, and as the name of a scholarly discipline. Hadith,
as a discipline, consists of two branches, the first concerned with the validation of the individual
traditions through the process of biographic examination of its chain of transmitters back to the
Prophet (isnad), and the second concentrating on the actual content of the validated traditions
(matn) as a source of religious authority. Since the formalization of Islam, this source of authority has
been viewed as second only to the Qur'an. Hadith currently exists in two main sets of collections,
corresponding to the Sunni and Shiite division within Islam. Sunni Islam recognizes as authoritative the
collections of Bukhari and Muslim followed in importance by those of Abu Dawud, Tirmidhi, an-Nasai,
and Ibn Maja. Shiite Islam accepts only traditions traced through Ali's family. The major Shiite
collections are those of al-Kulini, al-Babuya al-Qummi, and al-Tusi.
Ref: Hadith Definition from www.answers.com
Hadith ( ) n. Islam. , pl. hadith or -diths . AreportofthesayingsoractionsofMuhammador

hiscompanions,togetherwiththetraditionofits.
Ref: www.answers.com/topic/hadith
Hadith (‫ ﻟﺍﺤﺪﻳﺚ‬transliteration: al-hadīth, pl. ahadīth; lit. "narrative") are oral traditions relating
to the words and deeds of the Islamic prophet Muhammad. Hadith collections are regarded as
important tools for determining the Sunnah, or Muslim way of life, by all traditional schools of
jurisprudence.
Linguistically the word ‘hadith’ means: that which is new from amongst things or a piece of
information conveyed either in a small quantity or large. The Arabic plural is ahādīth. In English
academic usage, hadith is often both singular and plural. And hadith is what is spoken by the
13
speaker. Tahdith is the infinitive, or verbal noun, of the original verb form. Therefore, hadith is not
the infinitive, rather it is a noun.
InIslamicterminology,thetermhadithreferstoreportsaboutthestatementsoractionsofthe Islamic
prophet Muhammad, or about his tacit approval of something said or done in his presence.
Classical hadith specialist Ibn Hajar says that the intended meaning of "hadith" in religious tradition
is something attributed to Muhammad, as opposed to the Qur'an. Other associated words possess
similar meanings: "khabar" (news, information) often refers to reports about Muhammad, but
sometimes refers to traditions about his companions (sahāba) and their successors from the following
generation (tābi'īn); conversely, "athar" (trace, vestige) usually refers to traditions about the
companions and successors, though sometimes connotes traditions about Muhammad. The word
sunnah (custom) is also used in reference to a normative custom of Muhammad or the early Muslim
community.
Ref: From Wikipedia, the free encyclopedia
The Hadith is the record of the sayings of Prophet Muhammad (pbuh). The sayings and
conduct of Prophet Muhammad (pbuh) constitute the Sunnah.
The Hadith has come to supplement the Holy Quran as a source of the Islamic religious law.
Ref: http://www.islamkorea.com/english/index.html
(Islam) a tradition based on reports of the sayings and activities of Muhammad and his
companions.
Sunnah: (Islam) the way of life prescribed as normative for Muslims on the basis of the
teachings and practices of Muhammad and interpretations of the Koran.
wordnet.princeton.edu/perl/webwn
Hadith (‫ ﻟﺍﺤﺪﺚﻳ‬, pl. aḥadīth; lit. "narrative") are oral traditions relating to the words and deeds
of the Islamic prophet Muhammad.
en.wikipedia.org/wiki/Hadith
A collection of the sayings and deeds of Muhammad
hillgrovehighschool.typepad.com/joseph_hilliard/files/unit_2_vocabulary_1.doc
the teachings of the Prophet Muhammed (pbuh)
14

celebrate.digitalbrain.com/celebrate/web/demo_objects/Year%207%20History%20Islamic%2
0StatesWhatisIslam/glossary/
(pl. ahadith): an oral tradition of the Prophet, usually a story or anecdote about his reponse to
a situation. A hadith is considered authoritative based on its original source; those attributed
to A'ishah are among the most authoritative.
www.juniata.edu/faculty/tuten/islamic/archive/glossary.html
hadiths - Sayings and traditions of Prophet Mohammed that help to formulate Islamic law.
www.jeansasson.com/glossary_of_terms.htm
The sayings of Prophet Muhammad (peace and blessings of Allah be upon him) as narrated
by his companions (may Allah be pleased with them).
www.badralislami.com/glossary/a-h.asp
Compiled two hundred years after Mohammed's death, it includes the sayings and works of
Mohammed. It is part of four main sources of Islamic faith and law: The other three are the
Quran, the Ijima (consensus), and Qiyas (analogy).
www.crossroad.to/glossary/Islam.htm
the Prophet's sayings and commentary on the Quran ↑
www.islamicfinancetraining.com/glossary.php
a tradition relating to an action, utterance or decision of the Prophet, under Islam
freepages.genealogy.rootsweb.ancestry.com/~randyj2222/gendicth.html
Citation or description of the Prophet's words, deeds or behaviour. The hadith's are the
second highest Islamic reference after the Koran.
www.sites-tunisie.org.tn/EN/glossaire.php
The written collection of teachings, traditions, and stories of the prophet Muhammad,
accepted as a source of Islamic doctrine and law, after the Qur’an.
internationalgateways.com/glossary.php
An Arabic word, hadith (sometimes al-hadith or ahadith) refers to the words and deeds of
Muhammad; thus, hadith is, in effect, a record of the Prophet's life. As such, hadith plays an
essential role for Muslims in the interpretation and understanding of the Qur'an.
www.zoofence.com/define03.html
Sayings and practices of Mohammed. They were collected after his death.
www.translationdirectory.com/glossaries/glossary007_h.htm
The sayings and deeds of the prophet Muhammad recorded by his followers. Considered
authoritative and perfect. A saying is called a Sunnah.
15
www.al-qaria.net/i2i/glossary.html
Tradition based on the precedent of Muhammad's nondivinely revealed words that serves as
one of the sources of Islamic law (sharia).
historymedren.about.com/library/text/ntxtiraqglossary.htm
the Mohammedan Talmud, being a traditional account of Mahomet's sayings and doings.
www.abcd-classics.com/woodjrev/nuttallencyclopedia/nuttall_encyclopedia-0741.html
Muslim holy book that provides guidance on the rules of daily life.
jchs.usd475.org/garveyj/africa.htm
( in Ḥadīth: The science of Ḥadīth ) The study of tradition distinguishes between the
substance, or content, known as the “gist” (matn
www.britannica.com/bps/fulltext
are “anecdotal traditions about the prophet’s life and sayings.” These are “Islam’s second
source of religious instruction” and are debated (whereas the Koran is not debatable).
www.reflexivity.us/blog/archives/002289.html
16
Status of Hadith and Sunnah by Junaid Hassan
There are two extremes within the Muslims today; both would merge the Hadith and Sunnah
but one would claim that they play a vital role in forming the Shariah (Islamic law) whereas the other
assert that they have no importance and the Holy Qur’an in itself is complete and sufficient to shape
up the Religion.
The Hadith
“The term Hadith (literally: ‘a saying’ or ‘something new’) is defined as the individual-to-
individual narratives ascribed to the Holy Prophet (peace be upon him) regarding his sayings,
actions, expressed or tacit approvals and his personal description.
Some scholars apply the word Hadith to connote the actions or sayings of the companions of
the Prophet and even their successors (peace be upon them all). However, more precisely the word
Athr (i.e. relic) is used to connote this sense. The Hadith literature consists of voluminous books of
narratives compiled by different scholars during the second and third century AH. The authenticity
of each hadith is determined by the personal principles of acceptance or rejection of the compilers
themselves.”
(Introduction to the Hadith, Module 1, www.studying-islam.org)
Ref: http://www.geocities.com/ralphmcdowell69/islamicreview.html
17
‫‪Analysis of Sahih Bukhari Narration on Anal Sex Permissibility‬‬
‫‪Anal Sex and Hadith Literature‬‬
‫‪In this academic paper, the compiler is not talking about the Holy Quran; the religion is‬‬
‫‪preserved in the Holy Quran. Hadith books are not as correct as the Holy Quran, there is no‬‬
‫‪comparison between the Holy Quran and Hadith Books. Narrations of Hadith Books may be correct‬‬
‫‪or not.‬‬
‫) ” ﻓُﻲ ﺍﻟﺪُُﺑُﺮ “ ‪There are Ahadith, Narrations that allows anal (anus, in Arabic "Dubur".‬‬
‫‪sex (Wati Fi Dubur), one in Sunni sect, but narrated & referred in many Islamic Books and two in‬‬
‫‪Shia sect. In Sunni sect, a high rated Hadith Book Sahih Bukhari, Volume 6, Book 60:‬‬
‫‪Prophetic‬‬
‫‪Commentary on the Qur'an (Tafseer of the Prophet), Hadith No. 50, narrates it as:‬‬
‫ﺎﺘﮐﺏ ﺪﺣﺚﻳ ﺤﺻﻴﺢ ﺑﺨﯼﺭﺎ‬
‫ﺎﺘﮐ ﺏ ﺗﻔﺎﺮﻴﺳ ﮐﺎ ﺑﺎﻴﻥ‬

‫ﺎﺑﺏ ﯽﻟﺎﻌﺗ ﷲﺍُ ۔ﮟﻴﮨ ﮞﺎﻴﺘﻴﻬﮐ ﯼﺭﺎﮩﻤﺗ ﮟﻴﺗﺭﻮﻋ ﮧﮐ ﻥﺎﻣﺮﻓ ﺎﮐ‬
‫ﺪﺣﻳﺚ ﻧﻤﺒﺮ ‪4177‬‬
‫ُﻊ ﻝُ ﺭُﺿُﻲُ ﺍﻟﱠﻠﻪُ ﻋُﻨُﻬُﻤُﺎ ﺇُﺫُﺍ ﻟُﻢُ ﻳُ ُﺘﮑُﻠﻢُ ﺣُﺘﱠﯽ‬ ‫ﺍﺑُﻦ ﻋُﻮُﻥُ‬ ‫ﺑُﻦُ ﺷُﻤُﻴُ‬ ‫ﺇُﺳُﺤﺎﻕُ ﺃُﺧﺒُ‬
‫ﺮُﺃُ ﺍﻟُﻘُﺮُﺁﻥ‬ ‫ﺎ ﺍ ﺑُﻦُ ﻋُﻤُﺮُ‬ ‫ﻧُﺎﻓُ ﺎ‬ ‫ﺃُﺧﺒُﺮﻧُﺎ‬ ‫ﻧُﺎ ﻟﺍﻨﱠﻀُﺮُ‬ ‫ﺣُﺪ ُﺛﻨُﺎ‬
‫ﻦُ‬
‫ﺛُﻢﱠ ﻣُ ﯽ‬ ‫ﺃُﻧُﺰﻟُﺖُ ﻓُﻲ ﺍ‬ ‫ﻗُﻠ‬ ‫ُﻬﯽ ﺇُﻟﯽ ُﻣ ﻥُ ﺗُﺪُﺭُﻱ‬ ‫ﻳُﻮُﻣُﺎ ﻓُﻘُﺮُﺃُ ﺳُﻮﺭُﺓُ ﺍﻟُﺒُﻘُ ُﺮ ﺓ‬
‫ُ‬
‫ُﮐ ُﺬﺍ‬ ‫ﻟُﺎ ﻗُﺎﻝُ ﺬُ‬ ‫ﻝﺎُ ﺃُﻧُﺰُﻟﺖُ‬ ‫ُ ﺎ‬ ‫ﱠﺘﯽ ﺍ ُﻧ ﺘ‬ ‫ُﻳﻔُﺮﻍُ ﻣُﻨُﻪُ ﻓُﺄُﺧُﺬﺕُ ﻋُﻠﻴُﻪُ‬
‫ﻢﻴ‬
‫ﻣُ ﻤﱠ ُﺪ‬ ‫ﺣُﺮُ ُﺛﮑُ ُﻢ ﱠﻧﯽ ﻢُ ُﺄ ُﺗﻴﻬُﺎ ﻓُﻲ _‬ ‫ُﺪ ﺣُﱠﺪ ُﺛﻨُﻲ ﺃُ ُﺑﻲ ﺣُﺪ ُﺛﻨُﻲ ﺃُﱡﻳﻮﺏُ ﻋُﻦُ ﻧُﺎ ُﻓ ﻊ‬
‫ُ‬
‫ﻝﺎ ﻭُﺍﻩُ‬ ‫ﺌﺘُ‬ ‫ﻋُﻤُﺮُ ﻓُﺄُﺗُﻮﺍ‬ ‫ﻋُ ﺒُﺪ ﺍﻟﺼﻤُ‬
‫ُ‬ ‫ﺍﺑُﻦُ‬
‫ُ ﻋُﻦُ ﺍﺑُﻦ ﻋُﻤُﺮُ‬

‫ﻋُﻦُ ﺃُﺑُﻴﻪُ ﻋُﻦُ ﻋُﺒُﻴُﺪ ﺍﻟﻠﻪُ ﻋُﻦُ ﻧُﺎ ﻓ‬
‫ﻳُﺤﻴُﯽ ﺑُﻦُ ﺳُﻌُﻴﺪ‬
‫‪٬‬ﺮﻀﻧ ‪ ٬‬ﻥﻮﻋ ﻦﺑ ﷲ ﺪﺒﻋ ‪٬‬ﻊﻓﺎﻧ ﯽﻟﻮﻣُ ﺍﺑﻦ ﻋﻤﺮ ﺿﺭﯽ ﷲ ﻋﻨﮧ ﺳﮯ ﺍﻭﺭﻳﺖ ﺮﮐﺗﮯ ﮨﮟﻴ ﮐﮧ ﻦﺑﺍ ﻋﻤﺮ ﺿﺭﯽ ﷲ ﻋﻨﮧ ﺮﻗﺁﻥ‬
‫‪٬‬ﻖﺤﺳﺍ ﺱﺍ ﺐﺟ ﮯﻬﺗ ﮯﮨﺭ ﻫﮍﭘ ﮦﺮﻘﺑ ﮦﺭﻮﺳ ﮦﻭ ﻮﺗ ﺎﻴﮔ ﺱ ﺎﭘ ﮯﮐ ﻥﺍ ﮟﻴﻣ ﻥﺩ ﮏﻳﺍ ﮯﻬﺗ ﮯﺗﺮﮐ ﮧﻧ ﺕﺎﺑ ﮯﺳ ﯽﺴﮐ ﻥﺎﻴﻣﺭﺩ ﮯﮐ‬
‫ﺕﻭﻼﺗ ﯽﮐ‬
‫ﯽﻧُﺌُﺘُﻢُ﴾ ؟ﯼﺮﺗﺍ ﺖﻗﻭ ﺲﮐ ﺖﻳﺁ ﮧﻳ ﮧﮐ ﮯﮨ ﻡﻮﻠﻌﻣ ﻮﮐ ﻢﺗ ﺎﻳﺎﻣﺮﻓ ﻮﺗ ‪٬‬ﺎﻴﮐ ﺭﺎﮩﻇﺍ ﺎﮐ ﯽﻤ ﻠﻋ ﻻ ﮯﻧ ﮟﻴﻣ‬
‫ﮑُﺃ ﻢُﺷ ﱠ‬
‫ﺍﻮُﺮ ُ ﺛ‬
‫ﻓ ﴿ُﺄ ُﺣ ﺗ‬
‫ﺁﻳﺖ ﭘﺮ ﭘﮩﮯﭽﻨ‬
‫‪٬‬ﺪﻤﺼﻟﺍﺪﺒﻋ (ﺪﻨﺳ ﯼﺮﺳﻭﺩ) ﮯﺌﮔ ﻮﮨ ﻑﻭﺮﺼﻣ ﮟﻴﻣ ﺕﻭﻼﺗ ﺮﻬﭘ ﺭﻭﺍ ﯽﮐ ﻥﺎﻴﺑ ﻝﻭﺰﻧ ﮧﺟﻭ ﮯﻧ ﭖﺁ ﻮﺗ ‪٬‬ﺙﺭﺍﻮﻟﺍﺪﺒﻋ ‪٬‬ﺏﻮﻳﺍ ﻧﺎﻊﻓ‬
‫ُﺌﺘُ ُﻢ﴾ ﮯﺳ ﻣﻄﺐﻠ ﮧﻳ ﮯﮨ ﮐﮧ ﻣﺮﺩ ﻋﻮﺭﺕ‬ ‫ﻓ ﴿ ﮧﮐ ﮟﻴﮨ ﮯﺗﺮﮐ ﻥﺎﻴﺑ ﮯﺳ ﮧﻨﻋ ﷲ ﯽﺿﺭ ﺮﻤﻋ ﻦﺑﺍ ﺕﺮﻀﺣ ﮦﻭُﺄُﺗُﺣ ﺍﻮُ ﺛﮑُﻢ‬
‫ﱠﻧﯽ ﺷُ‬ ‫‪٬‬ﮯﺳ ُ‬
‫‪18‬‬
٬ ‫ﯽﻴﺤﻳ ﺚﻳﺪﺣ ﯽﮩﻳ ﮯﮨ ﺎﻴﮔ ﺎﮐﻭﺭ ﮯﺳ ﻞﻌﻓ ﺱﺍ ﮯﺳ ﺖﻳﺁ ﺱﺍ ﮧﭼﺎﻨﭼ ﮯﻬﺗ ﮯﺗﺮﮐ ﻡﻼﻏﺍ ﮒﻮﻟ ﺾﻌﺑ‬ **‫۔ﮮﺮﮐ ﻉﺎﻤﺟ ﮯﺳ‬
‫ﻊﻓﺎﻧ ۔ﮟﻴﮨ ﮯﺗﺮﮐ ﺖﻳﺍﻭﺭ ﮯﺳ ﮧﻨﻋ ﷲ ﯽﺿﺭ ﺮﻤﻋ ﻦﺑﺍ‬٬ ‫ﷲﺪﻴﺒﻋ‬٬ ‫ﻥﺎﻄﻗ‬٬
Ref: Easy QuranWaHadees CD, Pakistan, http://www.compsi.com/aqfs/
** Note that, the last line of Urdu translation is not the part of Arabic text, which is a try to hide the
meaning of the narration. There is tahreef (alteration) in the Urdu translation, no blank space in Urdu
translation and extra line of text is added.
19
Narrated Nafi': Whenever Ibn 'Umar recited the Qur'an, he would not speak to anyone till he
had finished his recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory
and then stopped at a certain Verse and said, "Do you know in what connection this Verse was
revealed? " I replied, "No." He said, "It was revealed in such-and-such connection." Ibn 'Umar then
resumed his recitation. Nafi added regarding the Verse:--"So go to your tilth when or how you will"
Ibn 'Umar said,
"It means one should approach his wife in ( _ ‫) ﻳُﺄُﺗُﻴﻬُﺎ ﻓُﻲ‬ " (Volume 6, Book 60,
Number
50, # 4253).
See What Bukhari Does
Abdullah Ibne Umar was reciting the Qur'an. When he reached verse 2:223, he asked Naaf'e
whether he knew the application of this verse. Then he went on to explain: “Your women are your
tilths therefore go to your tilths, as you please. If you wish, go into her . . . . . . (Bukhari 2:729).
It is astounding that even the original Arabic text leaves a blank space here.
Ref: Islam: The True History and False Beliefs by Shabbir Ahmed, M. D.
God Is Not Ashamed Of the Truth, Bukhari May Reveal, Instead Of Blank Space
The Prophet (PBUH) is reported to have said:
"God is not ashamed of the truth [the Prophet said it three times]. Do not enter women in
their anuses."
God is not ashamed of the truth; Bukhari Text may also reveal the truth about the matter,
instead of Blank Space, as is done by others, such as Tafseer Tabari.
20
Anal Sex and Munkrine Hadith key Hamley (www.difaehadees.com.pdf)
20
Ref: Tahafuz-e-Hadees Foundation (www.wkrf.net),

Munkrine-Hadith key Hamley www.difaehadees.com.pdf
The meaning of quotation / narration is wrong in Urdu text above as is proved in references
given. If the meaning of quotation / narration is so simple, why the sentence is not complete?
What is in the “Blank Space” of Sahih Bukhari Narration?
The “Blank Space” of Sahih Bukhari Narration is about penetrating penis into anus, in Dubur,
( ‫) ﻓُﻲ ﺍﻟﺪﺑُﺮ‬.
Penetration of penis from anal (dubur) side ( ‫ ) ﻓُﻲ ﺍﻟﺪﺑُﺮ‬into vaginal is not meant here because
of the following Hadith, if it (the Blank Space) is for “from anal side into vagina”, there is no need of
saying as:
«‫ﺃُﻭُ ﺍﻣُﺮُﺃﺓُ ﻲﺍ ﻟﺪﱡ ِﺑﺮ‬ ُ‫ﷲﺍ ﺇُﻟﻰ ﺭُﺟ‬

‫ُﺗﻰ ﺭُﺟُﻠﺎ‬ ُ‫»ﻟُﺎ ﻳُﻨُﻈُﺮ‬
(Allah does not look at a man who had anal sex with another man or a woman.).
Or alternately, if translated as below, why???
“Allah does not look at a man who had anal sex (i.e., penetrating penis from anal
(dubur) side ( ‫ ) ﻓِﻲ ﺪﻟﺍﱡﺑﺮ‬into vagina) with another man or a woman.
Clearly this is not a valid possible translation, with a man, there is a problem, but with a
woman (i.e., wife) what is problem to have from anal side vaginal sex that “Allah does not
look”?
21
Therefore it is clear that here, “Fi Dubur”, ( ‫ﺪﻟﺍﱡﺑﺮ‬ ) is meant for penetrating penis
‫ِﻓﻲ‬
into anus, that is, Anal Sex.
So, if the Blank Space is for vagina, there is no need for Blank Space; it should not be a
Blank Space, stating vagina is not a problem.
For further details & confirmation, read Urdu page "Anal Sex and Islam" by Dr. Syed
Mubin Akhtar, later in this analysis and other references cited.
Blank Space Of Bukhari Is Filled In By "Tafseer Tabari" As "Anal Sex" ( ‫) ﻓِﻲ ﺍﻟﺪﱡﺑﺮ‬
Blank Space of Sahih Bukhari’s narration is filled in by "Tafseer Tabari" as "Anal Sex", Fi
Dubur, ( ‫) ِﻓﻲ ﺍﻟﺪﱡﺑﺮ‬.
The Hadith of Nafi (Ibn 'Umar) collected by Imam Bukhari in Sahih Bukhari is confirmed b y
many others sources such as Tafseer Tabari as:
‫ ﺍﻘﻟ ﺁﺮ ﻥ ﺍﻟﻜ ﺮ ﻳﻢ‬- ‫ﺗﻔﺴ ﻴ ﺮ ﺍﻟﻄ ﺒ ﺮﻱ‬
Hadith No. 3468
‫ ﻓِ ﻲ‬: ‫ } ﻓُﺄُ ُﺗﺍﻮ ﺣُﺮُﺛﻜُﻢ ﺃُﻧﱠﻰ ﺷُﺌُﺘُﻢُ { ِﻗﺎ ﻝ‬: ‫ ﻋُﻦُ ﺍﺑُﻦ ﻋُﻤُﺮ‬, ‫ ﻋُﻦُ ﻧُﺎ ُﻓﻊ‬, ‫ ﻋُﻦُ ﺃُﻳﱡﻮﺏ‬, ‫ ﺛﻨﻲ ﺃُﺑُﻲ‬: ‫ ﻗُﺎﻝ‬,
‫ ﺛﻨﺎ ﻋُﺒُﺪ ﺍﻟﺼﻤُﺪ‬: ‫ ﺣُﺪﺛُﻨُﻲ ﺃُ ُﺑﻮ ﻗُﻠُﺎﺑُﺔُ ﻗُﺎﻝ‬-
‫ﻟﺍ ﺪ ﺑِﺮ‬
Translation of Arabic Text: It was narrated by Abu Kilaba, narrated by Abdel Samad, who
said that it was narrated by his father who narrated from Ayub, narrated from Nafi’, narrated by Ibn
Umar who said that (Sura 2:223), ‘Your wives are as a tilth unto you: so approach your tilth when or
how you will’ means (‫ )ﻓُﻲ ﺍﻟﺪﺑُﺮ‬in anus.
(‫ )ﻓِﻲ ﻟﺍﺪﱡﺑﺮ‬Means in Anus and (‫ )ﻣِﻦِ ﺩِﺑﺮِﻫِﺎ ِﻓﻲ ﻗِﺒِ ِﻠﻬِﺎ‬Means from Anal Side into Vagina
It is clear from the Ahadith text (given above and below) in Arabic that:
( ‫ ) ﻓُﻲ ﺍﻟﺪﺑُﺮ‬means in anus and,

( ‫ُﺮﻫُﺎ ﻲ ﻗُﺒُﻠُﻬُﺎ‬ ) means from anal side into vagina,
ُ‫ﺩُﺑ‬
That is,
22
‫‪ ) is not from anal side into vagina,‬ﻓُﻲ ﺍﻟﺪﺑُﺮ (‬
‫‪But,‬‬
‫ُ ﻗُﺒُﻠُﻬُﺎ (‬
‫‪ ) is from anal side into vagina.‬ﺩُﺑُ ﺮ‬
‫ﺎ ﻓُﻲ‬ ‫ﻣُﻦ‬
‫ﮐﺘﺏﺎ ﺪﺣﺚﻳ ﺤﺻﻴﺢ ﺑﺨﺭﺎﯼ‬
‫ﺎﺘﮐ ﺏ ﺗﻔﺎﺳﻴﺮ ﮐﺎ ﺑﺎﻴﻥ‬

‫ﺎﺑﺏ ﯽﻟﺎﻌﺗ ﷲﺍُ ۔ﮟﻴﮨ ﮞﺎﻴﺘﻴﻬﮐ ﯼﺭﺎﮩﻤﺗ ﮟﻴﺗﺭﻮﻋ ﮧﮐ ﻥﺎﻣﺮﻓ ﺎﮐ‬
‫ُﻣﻌُ ُﻬﺎ ﻣُﻦُ ﻭُ ﺟُﺎﺉُ ﻟﺍﻮُﻟ ﺪ‬

‫ُ‬ ‫ﺭُﺿﻲُ ﺍﻟﻠﻪُ ﻋُ ُﻨﻪُ ﻝُ ﺍﻟُﻴُﻬُﻮ ﺩ‬
‫ُ‬ ‫ُﻤ ُﻨﮑُﺪﺭُ‬ ‫ﺣُﺪﺛُ ُﻨﺎ ﺎﻥُ‬ ‫ﱠﺪ ُﺛﻨُﺎ‬
‫ﺍﺋُﻬُﺎ‬ ‫ُﻘﻝﻮ ﺇُﺫُﺍ ﺟُﺎ‬ ‫ﺎﻧُﺖُ‬ ‫ﻤُﻌُﺖُ ﺟُﺎﺑُﺮُﺍ ﺎ‬ ‫ﺍﺑُﻦُ ﻟﺍ‬ ‫ﺣُ ُﺑﻮ ﻧُﻌُﻴُﻢ ﻔُﻴُ‬
‫ُ ُﻢ ﱠﻧﯽ ُﺌﺘُ ُﻢ‬

‫ﺣُﺮُ ﺛ‬ ‫ﻧُﺴُﺎﺅُﮐُ ﻢ‬
‫ُ‬
‫ﮑﻢُ ﻓُﺄ ُﺗﺍﻮ‬
‫ُ‬ ‫ﻮُﻝُ ﻓُﻨُﺰُﻟﺖُ‬
‫ُﻟ‬
‫‪٬‬ﻢﻴﻌﻧ ﻮﺑﺍ ‪ ٬‬ﻥﺎﻴﻔﺳ ‪٬‬ﺭﺪﮑﻨﻣ ﻦﺑﺍ ﺕﺮﻀﺣ ﺎﺟﺑﺮ ﮯﺳ ﺭﻭﺍﻳﺖ ﺮﮐﺗﮯ ﮨﻴﮟ ﮐﮧ ﻳﮩﺩﻮﻳﮞﻮ ﮐﺎ ﻳﮧ ﻋﻘﻴﮦﺪ ﺎﻬﺗ ﮧﮐ ﻮﺟ ﺁﺩﻣﯽ ﺍﭘﻨﯽ ﺑﻴﻮﯼ ﮯﺳ‬
‫ﯽﻟﺎﻌﺗ ﷲ ﺖﻗﻭ ﺱﺍ ﮯﮨ ﯽﺗﻮﮨ ﺍﺪﻴﭘ ﯽﮕﻨﻴﻬﺑ ﯽﻨﻌﻳ ﻝﻮﺣﺍ ﺩﻻﻭﺍ ﯽﮐ ﺱﺍ ﮯﮨ ﺎﺗﺮﮐ ﻉﺎﻤﺟ ﮯﺳ ﻑﺮﻃ ﯽﮐ ُ ﻝﺯﺎﻧ ﻮﮐ ﺖﻳﺁ ﺱﺍ ﮯﻧ‬
‫ﭘﻴﭽﻬﮯ‬
‫۔ﻮﮨ ﮯﺘﮑﺳ ﺮﮐ ﻉﺎﻤﺟ ﻮﮨﺎﭼ ﺡﺮﻃ ﺲﺟ ﺎﻳﺎﻣﺮﻓ ﺭﻭﺍ ﺎﻳﺩ ﺭﺍﺮﻗ ﻂﻠﻏ ﻮﮐ ﻝﺎﻴﺧ ﺭﻭﺍ ﮦﺪﻴﻘﻋ ﺱﺍ ﮯﮐ ﺩﻮﮩﻳ ﺮﮐ ﺎﻣﺮﻓ‬
‫‪Ref: Easy QuranWaHadees CD, http://www.compsi.com/aqfs/‬‬
‫‪Narrated Jabir: Jews used to say: "If one has sexual intercourse with his wife from the back,‬‬
‫‪then she will deliver a squint-eyed child." So this Verse was revealed: "Your wives are a tilth unto‬‬
‫)‪you; so go to your tilth when or how you will." (2.223‬‬
‫ﺎﺘﮐﺏ ﺪﺣﺚﻳ ﺤﺻﻴﺢ ﻣﺴﻠﻢ‬
‫ﺎﺘﮐ ﺏ ﻧ ﮑﺎﺡ ﮐﺎ ﺑﻴﺎﻥ‬

‫ﺎﺑﺏ ﺍﭘﻨﯽ ﺑﻴﻮﯼ ﮯﺳ ﻗﺒﻞ ﻣﻴﮟ ﺧﻮﺍﮦ ﺁﮔﮯ ﮯﺳ ﻳﺎ ﭘﻴﭽﻬﮯ ﮯﺳ ﺟﻤﺎﻉ ﮐﺮﮮ ﻟﻴﮑﻦ ﺮﺑﺩ ﻣﻴﮟ ﮧﻧ ﺮﮐﻧﮯ ﮯﮐ ﺑﻴﺎﻥ ﻣﻴﮟ‬
‫ﮐُﺎ ﻧ‬
‫ُ‬ ‫ﺟُﺎﺑُ‬ ‫ﻗُﺎﻟُﻮﺍ ﺣُﱠﺪﺛُﻨُﺎ ﺳُﻔُﻴُﺎﻥُ ﻋُﻦُ ﺍﺑُﻦُ ﺍ ُﻟ ُﻤ ُﻨﮑُﺪُ‬ ‫ﻭُﻋﻤُ‬ ‫ﻭُﺃ ُﺑﻮ ُﺑﮑُﺮُ ﺑُﻦُ‬ ‫ﱠﺪ ُﺛﻨُﺎ‬
‫ُﻤﻊُ ﺍ ُﻘﻮﻟُﺎ‬ ‫ﻭ ﻟﺍﻨﱠﺎﻗُﺪُ ﻭُﺍﻟﱠﻠﻔُﻆُ ﻟُﺄﺑُﻲ ُﺑﮑُﺮ‬ ‫ﺷُﻴُﺒُﺔُ‬ ‫ُﺘﻴُﺒُﺔُ ﺑُﻦ ﺳُﻌُﻴﺪُ‬ ‫ﺣُ‬
‫ُﺑﻲ‬
‫‪23‬‬
‫ﻓِﻲ ﻗ ِﺒِ ِﻠﻬِﺎ ﮐُﺎﻥُ ﻟﺍﻮُﻟُﺪ ﺃُﺣُﻮُﻝُ ﻓُﻨُﺰُﻟﺖُ ﻧُﺴُﺎﺅُﮐُﻢ ﺣُﺮﺙُ ُﻟﮑُﻢُ ﻓُﺄﺗُﻮﺍ ﺣُﺮﺛُﮑُﻢ ﺃُﻧﱠﯽ ﺷُﺌُﺘُﻢُ‬
‫ﻟﺍﻴُﻬُﻮﺩ ﺗُﻘُﻮﻝُ ﺇُﺫُﺍ ﺃُﺗُﯽ ﻟﺍﺮﱠﺟُﻞُ ﺍﻣُﺮُﺃﺗُﻪُ ﻣِ ﻦِ ﺩِ ﺑ ﺮِ ﻫِ ﺎ‬
‫‪٬‬ﺪﻴﻌﺳ ﻦﺑ ﮧﺒﻴﺘﻗ ‪٬‬ﮧﺒﻴﺷ ﯽﺑﺍ ﻦﺑ ﺮﮑﺑﻮﺑﺍ ‪٬‬ﺪﻗﺎﻧ ﻭﺮﻤﻋ ‪٬‬ﺮﮑﺑﻮﺑﺍ ‪٬‬ﺭﺪﮑﻨﻣ ﻦﺑﺍ ﻥﺎﻴﻔﺳ ﯽﻟﺎﻌﺗ ﷲﺍ ﯽﺿﺭ ﺮﺑﺎﺟ ﺕﺮﻀﺣُ ﻋﻨﮧ ﺳﮯ ﺍﻭﺭﻳﺖ ﮯﮨ‬
‫ﮐﮧ ﻳﮩﺩﻮ ﮯﻧ ﺎﮩﮐ ﺟﺐ ﺁﺩﻣﯽ ﺍﻨﭘﯽ ﺭﻮﻋﺕ ﮐﮯ ﭘﻴﭽﻬﮯ ﮯﺳ ﺍﺱ ﮯﮐ ﺍﮔﻠﮯ ﻣﻘﺎﻡ ﻣﻴﮟ ﻭﻃﯽ ﺮﮐﮮ ﺗﻮ ﮧﭽﺑ ﺑﻬﻴﻨﺎﮕ ﭘﻴﺪﺍ ﮨﻮﺎﮔ ﺗﻮ ﺁﻳﺖ‬
‫۔ﺅﺁ ﻮﮨ ﺎﭼ ﮯﺴﻴﺟ ﻮﮐ ﯽﺘﻴﻬﮐ ﯽﻨﭘﺍ ﻢﺗ ﺲﭘ ﮟﻴﮨ ﮞﺎﻴﺘﻴﻬﮐ ﯼﺭﺎﮩﻤﺗ ﮞﺎﻳﻮﻴﺑ ﯼﺭﺎﮩﻤﺗ‬ ‫ﻓُ ُﺄﺗُﻮﺍ ﺣُ ﺛﮑُﻢ ﱠﻧﯽ‬ ‫ﻧُﺴﺎ ُﺅﮐُﻢُ‬
‫ﺌُﺘُﻢُ‬ ‫ُﻟﮑُ ُﻢ ُ‬ ‫ﺭﺎﺒﻣﮐﮧ‬
‫‪24‬‬
Ref: Easy QuranWaHadees CD, http://www.compsi.com/aqfs/
Jabir (Allah be pleased with him) declared that the Jews used to say: When a man has
intercourse with his wife through the vagina but being on her back, the child will have squint, so the
verse came down: " Your wives are your tilth; go then unto your tilth as you may desire" (ii. 223)
Ref: Book 008, Number 3363, Chapter 19: Permissibility of Having Sexual Intercourse with
One's Wife from the Front Or From Behind Avoiding the Anus.
Note that in the above cited Ahadith, ( ‫ ) ﻓُﻲ ﺍﻟﺪﺑُﺮ‬means in anus and ‫ﻓُﻲ ﻗُﺒُﻠُﻬُﺎ‬ ) means
( ‫ﻦُ ﺩُﺑُ ُﺮﻫُﺎ‬
from anal side into vagina.
Ibn Umar Rejected the Narration of Bukhari According to Tasfir Ibn Kathir by Saying:
"They have said a lie about me"
"They utter a lie about me, they lie about me"
"The people are repeating the statement that you relate from Ibn Ùmar that he allowed sex with
women in their rear (anus).'' He said, "They have said a lie about me. But let me tell you what really
happened. Ibn Ùmar was once reciting the Qur'an while I was with him and he reached the Ayah:
﴾ُ‫﴿ﻧُﺴُﺂﺅُﻛُﻢ ﺣُﺮﺙُ ﻟﱠﻜُﻢُ ﻓُﺄُ ُﺗﺍﻮ ﺣُﺮُﺛُﻜُﻢ ﺃُﻧﱠﻰ ﺷُﺌُﺘُﻢ‬
sex with their women while they lay on their sides. Then, Allah revealed:
25
﴾ُ‫ﻓُﺄُ ُﺗﺍﻮ ﺣُﺮُﺛُﻜُﻢ ﺃُﻧﱠﻰ ﺷُﺌُﺘُﻢ‬
ُ‫( ﴿ﻧُﺴُﺂﺅُﻛُﻢ ﺣُﺮﺙُ ﻟﱠﻜُﻢ‬Your wives are a tilth for you, so go to your tilth, when or how you
will,)''
26
This has an authentic chain of narrators.
27
26
Rejection of Ibn Umar Was Not Presented in First Seven Hadith Books including Sahih
al-Bukhari
What do you say about having sex with women in the rear (Arabic Dubur)'' He said, "What
does it mean'' I said, "Anal sex”
Ref: Tasfir Ibn Kathir
Abu Muhammad Àbdullah bin Àbdur-Rahman Darimi reported in his Musnad that Saìd
bin Yasar Abu Hubab said: I said to Ibn Ùmar, "What do you say about having sex with women in
the rear'' He said, "What does it mean'' I said, "Anal sex.'' He said, "Does a Muslim do that'' This
Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn Ùmar.
Ref: http://www.tafsir.com/default.asp?sid=2&tid=5921
The above cited rejection of Ibn Umar regarding anal sex is not present (does not exist) in
first seven Hadith Books. The Hadith Collectors were unable to collect the cited rejection of Ibn
Umar (as presented in Tasfir Ibn Kathir) in the first seven Hadith Books as follows:
1. Al-Muwatta of Malik ibn Anas

2. Sahih al-Bukhari of Muhammad al-Bukhari
3. Sahih Muslim of Muslim ibn al-Hajjaj
4. Sunan al-Sughra of Al-Nasa'i
5. Sunan Abi Da'ud of Abu Dawood
6. Sunan al-Tirmidhi of Al-Tirmidhi
7. Sunan Ibn Majah of Ibn Maja
Note that Darimi and his Musnad is not included in first seven Hadith books.
27
Quran, S-2, Al-Baqara, V-223 and AI-Bukhari, Prophetic Commentary on the Quran
‫ثﺮﺣ ﻢﻛؤﺎﺴﻧ اﻮﺗﺄﻓ ﻢﻜﻟ ﻢﻜﺛﺮﺣ ﻢﺘ ﺷ ﱏأ ۗ اﻮﻣﺪﻗو ﻢﻜﺴﻔﻧﻷ ۗ اﻮﻘﺗاو ا او اﻮﻤﻠ هﻮﻗﻼﻣ ﻢﻜﻧأ ۗ ﺮﺸﺑو ا ﳌﺆﻣﻨ ﲔ‬

(2:223 )
‫ﺭ ﺭﻭﺍ‬ ‫ﺭڈ‬ ‫ﺍ‬ ‫۔ ﺭﻭﺍ‬ ‫(ﺁ‬ ) ‫۔ﺅ ﺭﻭﺍ ﺍ‬ ‫ﺡ‬ ‫ﺍ‬ ‫ﯼﺭ‬ ‫ﯼﺭ ﺭ‬
(2:223) ‫ﻭﺩ‬ ‫ﺗﺮ‬ ‫ﻥ ﺍﻭ ﮞ‬ ‫(ﺍ‬ ‫ﺭﻭﺍ )ﮮﺍ‬ ‫ﺱﺍ ﻭ‬ ‫ﻭﺭ‬ (‫ﻥﺩ‬ ‫)ﺍ‬ ‫ﻥﺭ‬
Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some
good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the
Hereafter), and give (these) good tidings to those who believe.(2:223)
The point to be noted here is that the narration of the AI-Bukhari is under the heading of
“Prophetic Commentary on the Quran”.
According to the definition of Hadith, and the name of the chapter of Sahih Bukhari, the narration
of Abdullah Ibne Umar, the act and saying of Prophet Companion, has a status of Hadith and a
tradition.
Introduction of Sahih Bukhari
These prophetic traditions were collected by the Muslim scholar Muhammad ibn Ismail al-
Bukhari (810-870) and published during his lifetime. He was a scholar from Bukhara, hence the
name by which he is known. Al-Bukhari belonged to the Shafi'i School. He traveled widely
throughout the Abbasid Empire for sixteen years, collecting those traditions he thought trustworthy.
It is said that al-Bukhari collected over 300,000 Hadith and transmitted only the 2,602 traditions that
he believed to be Sahih.
28
The book covers almost all aspects of life in providing proper guidance of Islam such as the
method of performing prayers and other actions of worship directly from Muhammad, the Prophet of
Islam. This 9-Volume Bukhari is the work of over 16 years by Bukhari who before writing any
Hadith in this book performed ablution and two units of prayer asking guidance from Allah. Then he
would do the necessary research and investigation, observing if the particular Hadith fits in to his
strict criteria of authenticity and if he is sure that the Hadith is authentic, he wrote it in the book.
It is said that notable Hadith scholars including Ahmad Ibn Hanbal 855, Ibn Maīn 847, and
Ibn Madīni 848 accepted the authenticity of his book. Therefore al-Bukhari finished his work around
846, and spent the last twenty-four years of his life visiting other cities and scholars, teaching the
Hadith he had collected. In every city that he visited, thousands of people would gather in the main
mosque to listen to him recite traditions. In reply to Western academic doubts as to the actual date
and authorship of the book that bears his name, Sunni scholars point out that notable Hadith scholars
of that time, such as Ahmad Ibn Hanbal (855 CE/241 AH), Ibn Maīn (847 CE/233 AH), and Ibn
Madīni (848 CE/234 AH), accepted the authenticity of his book and that the collection's immediate
fame makes it unlikely that it could have been revised after the author's death.
During this period of twenty-four years, Bukhari made minor revisions to his book, notably
the chapter headings. Each version is named by its narrator. According to Ibn Hajar Asqalani in his
book Nukat, the number of hadiths in all narrations (versions) is the same. The most famous one
today is the version narrated by al-Firabri (d. 932 CE/320 AH), a trusted student of Bukhari. Khatib
al-Baghdadi in his book History of Baghdad quoted Firabri as saying: "About seventy thousand
people heard Sahih Bukhari with me".
Firabri is not the only transmitter of Sahih Bukhari. There were many others that narrated that
book to later generations, such as Ibrahim ibn Ma'qal (d. 907 CE/295 AH), Hammad ibn Shaker (d.
923 CE/311 AH), Mansur Burduzi (d. 931 CE/319 AH), and Husain Mahamili (d. 941 CE/330 AH).
There are many books that noted differences between these versions, the best known being Fath al-
Bari.
Ref: http://en.wikipedia.org/wiki/Sahih_Bukhari
29
Why It Is So That?
Prohibition of Anal Sex Does Not Exist in Sahih Bukhari
In spite of all this effort made by Imam Bukhari as described in the above reference of
wikipedia, prohibition of anal sex does not exist in Sahih Bukhari as exist in other books directly.
The issue discussed in Second Hadith of Jabir is different from First Hadith of Nafi (Ibn
'Umar) as cited earlier.
If someone claims that the both narrations, Jabir & Nafi (Ibn 'Umar), are about the same
issue, that is, vaginal sex from anal side, then again issue of direct anal sex is not present in Sahih
Bukhari.
Prohibition of Anal Sex Does Not Exist in Sahih Muslim and the Mu'atta Imaam Malik
Moreover, it is found that none of the three most accepted collections of the sayings ascribed
to the Prophet (PBUH), that is the Sahih Bukhari, the Sahih Muslim and the Mu'atta Imaam Malik
contain any narratives regarding anal sex prohibition directly ascribed to the Prophet (PBUH).
30
www.wkrf.net (Tafafuz-e-Hadees Foundation) and Anal Sex
31
Ref: quran muqadas.pdf, www.wkrf.net
Why Sahih Bukhari Narration is uncompleted? Why there is Blank Space in it? Why Imam
Bukhari quoted half Narration? Second Narration deals with another issue, in Second Narration,
there is no blank space, and it is proved from all means and also from above cited reference in Urdu.
The Author is not responsible for this issue; it is not a new issue. It has been discussed already
extensively in Islamic literature.
Logical Errors in Wrong Interpretation of Sahih Bukhari Narration of Ibn 'Umar
If someone says that this Hadith does not relate to anal sex but vaginal sex from behind, this
interpretation is wrong due to following logical errors and historical quotations cited in the Islamic
literature in this regard:
a. If the cited narration is about vaginal sex from anal side (behind), there is no need of
blank space, which created doubtfulness in the narration. Others books described
vaginal sex from anal side, Sahih Bukhari may also described it, but Sahih Bukhari
did not describe in the Narration/Hadith of Ibn Umar, but left a blank space.
b. If it is about prohibition of anal sex, there is no need of blank space, which again
created doubtfulness in the narration. Others books describe it, Sahih Bukhari may
also describe it, but Sahih Bukhari did not describe in the Hadith of Ibn Umar, but left
a blank space.
High Rated Hadith Book Sahih Bukhari Can't Be Rejected by Low Rated Hadith Books
The said narration of Sahih Bukhari is confirmed and completed by other sources such as
Sunan Abu Dawood and Tafseer books, e.g., Tasfir Ibn Kathir & Tafseer Tabari.
How, in Sunni sect, the narration of a high rated, number one Hadith Book, Sahih Bukhari,
could be rejected by low rated Hadith books or Tafseer books such as Sunan Abu Dawood which is
categorized as Sahih wa Da'if by Muhammad Nasiruddin al-Albani.
32
1. Sahih wa Da'if S un an Ab u Da woo d (Volumes 1-4)

2. Sahih wa Da'if S un an a t- Tirmid h i (Volumes 1-4)
3. Sahih wa Da'if S un an ib n Ma jah (Volumes 1-4)
Ref: MuhammadNasiruddinal-Albani-Wikipedia,thefreeencyclopedia.htm
33
Sex Jokes, Sex Stories in Islamic Literature due To Sahih Bukhari Narration on Anal
Sex Permissibility
34
35
36
Ref: Hadees E Rasool Par Aiterazat Aur Ghair Ahle Hadees Ki Gaalio k Jawabat.pdf
(www.scribd.com).
37
Pakistani Edition of Printed Sahih Bukhari ( )
38
Urdu Translation of Ibn Umar Narration by Ahle Hadith Scholar Allama Waheed Uz
Zaman
39
Filling the Blank Space as “Fi Dubur” in Urdu Translation by Allama Waheed Uz
Zaman
Filling of blank space by “Dubur” in Urdu Translation of Hadith by Ahle Hadith Scholar
Allama Waheed Uz Zaman is correct, because, it is based on extensive knowledge of Hadith and
tafsir literature.
40
Commentary on the Sahih Bukhari Narration of Ibn Umar about Anal Sex by Allama
Waheed Uz Zaman
41
Ref: Anal Sex at www.noorclinic.com
42
Indian Edition of Printed Sahih Bukhari Narration of Ibn Umar
43
44
45
Two Different Edition of Sahih Bukhari are Different in Regard of Text Contents
a. See the difference between the two editions of Sahih Bukhari, one edition is Pakistani
and the second edition is Indian print. Hadith No. 4526 is extra in Indian edition.
b. Here "Wati Fi Dubur" is discussed in both Indian and Pakistani edition. Why it is
discussed here, if it does not relate with it, and if it relates with vaginal sex from
behind? Read in Urdu as above.
46
‫‪Sunan Abu-Dawud Confirmed Sahih Bukhari Narration about Anal Sex Allowance‬‬
‫ﮐ ﺘﺎﺏ ﺪﺣ ﺚﻳ ﻦﻨﺳ ﺍﺑﻮﺩﺍﺋﺩﻮ‬

‫ﮐﺘﺎﺏ ﺎﮑﻧﺡ ﮐﺎ ﺑﺎﻴﻥ‬
‫ﺎﺑﺏ ﻧﮑﺎﺡ ﮐﮯ ﺨﻣﺘﻠﻒ ﺎﺴﻣﺋﻞ ﮐﺎ ﺑﺎﻴﻥ‬
‫ُﺪ ﻦ‬
‫ُ‬ ‫ﻋُﻦ ﺃُﺑُﺎﻥُ ﺑُﻦُ ﺻُﺎﻟُﺢ‬ ‫ﻳُﻌُ ُﻨﻲ ﺍﺑُﻦُ ﺳُُﻠ ُﻤ ُﺔ ﻋُ‬ ‫ﺃُﺑُﻮ ﺍ ُﻟﺄُ‬ ‫ﺍ ُﻟﻌُ ُﺰﻳﺰُ‬
‫ﺠُﺎﻫُ‬ ‫ﻣُﺤﻤﱠ ُﺪ ﺑُﻦ ﺇُﺳُﺤُﻖُ‬ ‫ُﺒﻎُ ﺣُﱠﺪ ُﺛﻨُﻲ ﻣُﺤُﻤﱠﺪُ‬ ‫ﺣُﱠﺪﺛُﻨُﺎ ﻋُﺒُﺪُ ﻦُ ﻳُﺤُ ُﻴﯽ‬
‫ُﻬﻮﺩُ ﻫُ ُﻢ‬ ‫ﻭُﻫُﻢ ﺃُ ُﻫﻞُ ﻭُﺛُﻦُ ﻣُ ُﻊ ﻫُ ُﺬﺍ ﻟﺍُﺤﻲﱢ‬ ‫ِ ِﻭ ﻢ‬

‫ِ‬ ‫ﺇُ ﺑﻦِ ﺮِ ﻳِ ِﻐﻔ ﺮ‬ ‫ﻋُﱠﺒﺎ‬
‫ﻦُ ﻳُ‬ ‫ﱠﻧ ُﻤﺎ ﮐُﺎﻥُ ﻫُ ُﺬﺍ ﻟﺍُﺤﻲﱡ ﻣُﻦُ ﺍﻟُ ُﺄﻧُﺼُﺎﺭُ‬ ‫ِﻭﺍﻟﻠﱠ ِﻪ ﻪِ ِﺃ‬ ‫ﻝﺎُ ﺍ ِ ﻤِ‬ ‫ﺍﺑُﻦُ‬
‫ﺎﻳ ُ ُﺄ ُﺗﺍﻮ‬ ‫ُﻟ ُﺎ‬ ‫ﻣُﻦُ ﺃُﻣُ ﺃ‬

‫ُ‬ ‫ُ ﻣُ‬ ‫ﻳُﻘُ ُﺘ ُﺪﻭﻥُ ﺑ‬ ‫ُﻬ ﻢ‬
‫ُ‬ ‫ﻭُﮐُﺎﻧُﻮﺍ ﻳُﺮﻭُﻥُ ﻟُﻬُﻢُ‬
‫ﺍ ﺘ‬ ‫ﻌُﻠُ ُﻬﻢُ ﻭُﮐُﺎﻥُ‬ ‫ﻋُﻠﻴُ ﻲ ﺍ ُﻟﻌُ ُﻠﻢُ ُﻓﮑُﺎﻧُﻮﺍ ﺜُﻴﺮُ‬ ‫ُﻫ ﺘ ُﺎﺏُ‬
‫ُﻠﺎ‬
‫ﺍ ُﻟ ﻲﱡ‬ ‫ﻟﺍﺄُﻧُﺼﺎﺭُ ﻗُﺪُ ُﺃﺧُ ُﺬﻭﺍ ﺑُﺬ ُﻟﮏُ ﻣُﻦُ ﻓُﻌُُﻠﻬُﻢُ ﻭُﮐُﺎﻥُ‬ ‫ُﺮﻑُ ﻭُﺫُﻟﮏُ ﺃُ ﺮُ ﺗ‬
‫ُ‬ ‫ﻟﺍﻨﱢﺴُﺎ‬
‫ُﺬﺍ‬ ‫ﻮﻥُ ﻟﺍﻤُﺮُﺃﺓُ ُﻓﮑُﺎﻥُ ﻫُﺬُﺍ ﻟﺍُﺤﻲﱡ ﻣُﻦُ‬ ‫ﻟﱠﺎ ﻋُُﻠﯽﺣ ُ ﺘُ ﺎ‬
‫ﺗُﺰﻭﱠﺝُ‬ ‫ﻭُﻳُﺘُﻠُﺬﱠﺫﻭﻥُ ﻣُﻨُﻬُﻦﱠ ﻣُﻘُﺒُﻠُﺎﺕُ ﻭُﻣُﺪﺑُﺮُﺍﺕُ ﻭُﻣُﺴُﺘُﻠﻘُﻴُﺎﺕُ ﻓُﻠُﻤﱠﺎ ﻗُﺪﻡُ ﻟﺍﻤُﻬُﺎﺟُ‬

‫ﻣُﻦُ ﻗُﺮﻳُﺶُ ﻳُﺸُﺮُﺣﻮﻥُ ﻟﺍﻨﱢﺴُﺎﺉُ ﺷُﺮﺣُﺎ ﻣُ ُﻨﮑُﺮﺍ ﻥﻭ ﺍﻟُﻤُﺪﻳﻨُﺔُ‬
‫ﻋُﻠﯽﺣ ُ ُﺮﻑُ ﻓُﺎ ﺫُﻟُﮏُ ﺇُﻟﱠﺎ‬ ‫ُﺎ‬ ‫ُﻨﻬُﻢ ﺍﻣُﺮُﺃﺓُ ﻣُ ﺄ ُﻧﺼُﺎ ﺫُﻟُﮏ ﻓُﺄﻧُﮑُﺮُﺗُﻪُ ﻋُﻠﻴُﻪُ ﻭُﻗُﺎ ﻟ‬
‫ُ‬
‫ُﻨﻊُ‬ ‫ﻨﱠﺎ ﻧُﺆُﺗُﯽ‬ ‫ﻧﱠﻤ‬ ‫ﻓُ ُﺬ ُﻫﺐُ ﻳُﺼُ ُﻨﻊُ ﺑُﻬُﺎ‬ ‫ﺭُﺟﻞُ ﻣُ ﻟﺍُ ُ‬
‫ﺣُﺮﺙُ ﻟُﮑُﻢُ ﻓُﺄﺗُﻮﺍ ﺣُﺮﺛُﮑُﻢ‬ ‫ﺍﻟ ﻠﱠﻪُ ﻋُﻠُ ُﻴ ُﻪ ﻭُﺳُﻠﱠﻢُ ﻓُ ُﺄﻧُ‬ ‫ُ ﺎ ﺫُﻟُ‬ ‫ﺣُﺘﱠﯽ ﺷُﺮُﻱ ﺃُﻣُ ﺮ‬
‫ﺍﻟﱠﻠﻪُ ﻋُﺰﱠ ﻭُﺟُ ﻞﱠ ﻧُﺴُﺎﺅُﮐُﻢُ‬ ‫ﺳﻝﻮُ ﺍﻟﻠﻪُ ﺻُﻠﯽ‬ ‫ﺭُ ُ‬ ‫ﺟﺎ ُﺘ ُﻨ ُﺒﻨُﻲ ﻤُ ﺒ ُﻠﻎُ‬
‫ُ‬
‫ﻭُﻣُﺴﺘُﻠُﻘُﻴُﺎﺕُ ﻳُﻌُﻨُﻲ ﺑُﺬﻟُﮏ ﻣُﻮُﺿُﻊُ ﻟﺍﻮُﻟﺪُ‬

‫ﻧﱠﯽ ﺷُﺌُﺘُﻢ ﺃُﻱ ﻣُﻘُﺒُﻠُﺎﺕُ ﻭُﻣُﺪﺑُﺮﺍﺕُ‬
‫‪٬‬ﺰﻳﺰﻌ ﻟﺍﺪﺒﻋ ‪٬‬ﯽﻴﺤﻳ ﻦﺑ ‪٬‬ﺪﻤﺤﻣ ‪٬‬ﮧﻤﻠﺳ ﻦﺑﺍ ‪٬‬ﻖﺤﺳﺍ ﻦﺑ ﺪﻤﺤﻣ ‪٬‬ﺢﻟﺎﺻ ﻦﺑ ﻥﺎﺑﺍ ‪٬‬ﺪﮨﺎ ﺠﻣ ﺮﻀﺣﺕ ﻦﺑﺍ ﺎﺒﻋﺱ ﺭﺿﯽ ﷲﺍ ﺗﻌﺎﻟﯽ ﮯﺳ‬
‫ﺍﻮﮨ ﻢﮨﻭ (ﮟﻴﻣ ﮯﻨﻬﺠﻤﺳ ﮯﮐ ﺖﻳﺁ ﺱﺍ ﻮﮐ ﻥﺍ) ﮯﺋﺎﻣﺮﻓ ﻑﺎﻌﻣ ﻮﮐ ﺎﮩﻨﻋ ﯽﻟﺎﻌﺗ ﷲﺍ ﯽﺿﺭ ﺮﻤﻋ ﻦ ﺑﺍ ﯽﻟﺎﻌﺗ ﷲﺍ ﮧﮐ ﮯﮨ ﺖﻳﺍﻭﺭ‬
‫ﺭﻭﺍ ﮯﻬﺗ ﺏﺎﺘﮐ ﻞﮨﺍ ﯼﺩﻮﮩﻳ ﺎﻬﺗ ﺎﺘﮨﺭ ﻪﺗ ﺎﺳ ﮯﮐ ﮞﻮﻳﺩﻮﮩﻳ ﮧ ﻠﻴﺒﻗ ﺖﺳﺮﭘ ﺖﺑ ﮏﻳﺍ ﺎﮐ ﯼﺭﺎﺼﻧﺍ ﮧﮐ ﮯﮨ ﮧﻳ ﮧﺼﻗ ﻞﺻﺍ ﮯﮨ‬
‫ﺍ ﻧﺼﺎﺭﯼ ﻗﺒﻴﻠﮧ ﻭﺍﻟﮯ ﺍﻥ ﻮﮐ ﻋﻠﻢ ﻣﻴﮟ ﺍﭘﻨﮯ ﺳﮯ ﺯﻳﺎﺩﮦ ﺎﺟﻥ ﺮﮐ ﺍﮐﺜﺮ ﺎﻌﻣ ﻣﻼﺕ ﻣﻴﮟ ﺍﻥ ﮐﯽ ﭘﻴﯼﻭﺮ ﮐﺮﺗﮯ ﺗﻬﮯ ﻞﮨﺍ ﺎﺘﮐﺏ‬
‫)ﻳﮩﻮﺩ( ﮐﺎ ﺮﻃﻘﻳﮧ ﺗﻬﺎ ﮧﮐ ﮦﻭ ﺍﭘﯽﻨ ﻋﻮﺭﺗﮞﻮ ﮯﺳ ﻑﺮﺻ ﺍﻳﮏ ﮨﻴﺌﺖ ﺮﭘ ﺟﻤﺎﻉ ﮐﺮﺗﮯ ﺗﻬﮯ )ﻳﻌﻨﯽ ﭼﺖ ﻟﻴﮣﺎ ﺮﮐ( ﺍﻭﺭ ﮧﻳ ﺣﺎﻟﺖ‬
‫ﻋ ﻮﺭﺕ ﮐﮯ ﻟﻴﮯ ﮦﺩﺎﻳﺯ ﺮﺘﺳ ﮐﯽ ﮨﻮﯽﺗ ﮯﮨ ﭘﺲ ﺍﻧﺼﺎﺭ ﮐﺎ ﮧﻳ ﻗﺒﻴﮧﻠ ﺍﺱ ﺕﺎﺑ ﻣﻴﮟ ﺑﻬﯽ ﮩﻳﻮﺩ ﮐﯽ ﭘﻴﺮﯼﻭ ﺎﺗﺮﮐ ﺎﻬﺗ ﺭﻭﺍ ﻗﺒﻴﮧﻠ‬
‫ﺮﻗﻳﺶ ﮐﮯ ﻟﻮﮒ ﺍﻨﭘﯽ ﺑﻴﻮﻳﻮﮞ ﮐﻮ ﻃﺮﺡ ﺡﺮﻃ ﺳﮯ ﺑﺮﮨﻨﮧ ﮐﺮﺗﮯ ﺗﻬﮯ ﺍﻭﺭ ﺨﻣﺘﻠﻒ ﺮﻃﻘﻳﻮﮞ ﮯﺳ ﺟﻤﺎﻉ ﮐﯽ ﻟﺬﺕ ﺍﮢﻬﺎﺗﮯ‬
‫ﺗ ﻬﮯ ﮐﺒﯽﻬ ﺁﮔﮯ ﮯﺳ ﮐﻬﺒﯽ ﭘﻴﭽﻬﮯ ﮯﺳ ﺭﻭﺍ ﮐﺒﯽﻬ ﭼﺖ ﻟﮣﻴﺎ ﺮﮐ ﺟﺐ ﻣﮩﺎﺟﺮﻳﻦ )ﻗﺮﻳﺶ ﮯﮐ ﻟﻮﮒ( ﺪﻣﻨﻳﮧ ﻣﻴﮟ ﺁﺋﮯ ﺗﻮ ﻥﺍ‬
‫ﻣ ﻴﮟ ﮯﺳ ﺍﻳﮏ ﺨﺷﺺ ﮯﻧ ﺍﻳﮏ ﺍﻧﺼﺎﺭﯼ ﻋﻮﺭﺕ ﺳﮯ ﻧﮑﺎﺡ ﮐﻴﺎ ﺍﻭﺭ ﺍﭘﻨﮯ ﻃﺮﻳﻘﮧ ﮐﮯ ﻣﻄﺎﻖﺑ ﺍﺱ ﮯﺳ ﺟﻤﺎﻉ ﮐﺮﻧﺎ ﺎﭼﮨﺎ ﺗﻮ‬
‫ﺍﺱ ﻧﮯ ﺍﻧﮑﺎﺭ ﮐﺮ ﺩﻳﺎ ﺍﻭﺭ ﻟﻮﺑﯽ ﮧﮐ ﺭﺎﻤﮨﮮ ﮨﺎﮞ ﺮﺻﻑ ﺍﻳﮏ ﮨﯽ ﻃﺮﻳﻘﮧ ﺮﭘ ﺟﻤﺎﻉ ﮐﺎﻴ ﺎﺟﺗﺎ ﮨﮯ ﭘﺲ ﺗﻮ ﺑﻬﯽ ﺳﺍﯽ ﻃﺮﻳﻘﮧ ﺮﭘ‬
‫۔ﮯﻟ ﺮﮐ ﺭﺎﻴﺘﺧﺍ ﯽﮔ ﺪﺤﻴﻠﻋ ﮯﺳ ﻪﺠﻣ ﺮﻬﭘ ﺎﻳ ﺮﮐ ﮩﻳﺎﮞ ﺗﮏ ﮐﮧ ﺍﻥ ﮐﺎ ﻣﻌﮧﻠﻣﺎ ﺑﮩﺖ ﮍﺑﻫ ﮔﻴﺎ ﺭﻭﺍ ﻝﻮﺳﺭ ﺻﻠﯽ ﷲ ﻠﻋﻴﮧ ﺁﻭﻟﮧ‬
‫ﺌُﺘُﻤُﻴﻌﯽﻨ ﺗﻤﻬﺭﺎﯼ ﺑﻴﻮﺎﻳﮞ‬
‫‪47‬‬
‫ﻢُ ﺃُﻧﱠﯽ‬ ‫ُﺮ ﺛ‬

‫ُ‬
‫ﺣ‬
‫ﺄ ُﺗﺍﻮ‬
‫ﻓُ‬
‫ﻟﮑُﻢُ‬
‫ُ‬
‫ُﺙُ‬
‫ﺣُﺮ‬
‫ُﮐُﻢ‬
‫ﺴُﺎﺅ‬
‫ﻧُ‬
‫ﻣﺎﺋﯽ‬
‫ﺮﻓ‬
‫ﺎﻧﺯﻝ‬
‫ﺁﻳﺖ‬
‫ﮧﻳ‬
‫ﮯﻧ‬
‫ﻌﺎﻟﯽ‬
‫ﷲﺍ ﺗ‬
‫ﺗﺐ‬
‫ﮔﻴﺎ‬
‫ﮩﭘﻨﭻ‬
‫ﺗﮏ‬
‫ﺳﻭﻠﻢ‬
‫ﺗ ﻤﺎﻬﯼﺭ ﮐﻬﻴﯽﺘ ﮨﻴﮟ ﭘﺲ ﺍﻨﭘﯽ ﮐﻬﻴﺘﯽ ﻣﻴﮟ ﺟﺲ ﻃﺮﻑ ﮯﺳ ﺎﭼﮨﻮ ﺁﺅ ﻳﻌﻨﯽ ﺎﺳﻣﻨﮯ ﭘﻴﭽﻬﮯ ﮯﺳ ﭼﺖ ﻟﮣﺎ ﺮﮐﻳﻌﻨﯽ )ﺩﺧﻮﻝ ﺍﺳﯽ‬
‫)ﻣﻘﺎﻡ ﻣﻴﮟ ﺮﮐﻭ( ﺟﮩﺎﮞ ﺳﮯ ﮧﭽﺑ ﭘﻴﺪﺍ ﮨﻮﺗﺎ ﮨﮯ )ﺍﻭﺭ ﮦﻭ ﻓﺮﺝ ﮯﮨ ﮧﻧ ﮧﮐ ﺩﺑﺮ‬
‫** ﷲﺍ ﯽﻟﺎﻌﺗ ﻦﺑﺍ ﻋﻤﺮ ﯽﺿﺭ ﷲﺍ ﻌﺗﺎﻟﯽ ﻋﻨﺎﮩ ﻮﮐ ﺎﻌﻣﻑ ﻓﺮﻣﮯﺋﺎ )ﺍﻥ ﻮﮐ ﺍﺱ ﺁﻳﺖ ﮯﮐ ﺳﻤﺠﻬﻨﮯ ﻴﻣﮟ( ﻭﮨﻢ ﮨﻮﺍ ﮨﮯ‬
‫‪48‬‬
Narrated Abdullah Ibn Abbas:
Ibn U ma r misun dersto o d ( the Q ur'a n ic verse, "So co me to you r t ilth ho

weve r yo u wi ll")
- - ma y All a h fo rgive h im. The fact is that this clan of the Ansar, who were idolaters, lived
in the company of the Jews who were the people of the Book. They (the Ansar) accepted their
superiority over themselves in respect of knowledge, and they followed most of their actions. The
people of the Book (i.e. the Jews) used to have intercourse with their women on one side alone (i.e.
lying on their backs). This was the most concealing position for (the vagina of) the women. This clan
of the Ansar adopted this practice from them. But this tribe of the Quraysh used to uncover
their women completely, and seek pleasure with them from in front and behind and laying them on
their backs.
When the muhajirun (the immigrants) came to Medina, a man married a woman of the Ansar.
He began to do the same kind of action with her, but she disliked it, and said to him: We were approached
on one side (i.e. lying on the back); do it so, otherwise keep away from me. This matter of theirs
spread widely, and it reached the Apostle of Allah (peace_be_upon_him).
So Allah, the Exalted, sent down the Qur'anic verse: "Your wives are a tilth to you, so come to your
tilth however you will," i.e. from in front, from behind or lying on the back. But this verse meant the
place of the delivery of the child, i.e. the vagina.
Note that: "Ibn Umar misunderstood (the Quranic verse, "So come to your tilth
however you will") --may Allah forgive him".
1. The authenticity, existence and the concept of anal sex in above cited narration of
Nafi (Ibn 'Umar) described in Sahih Bukhari was conformed by a narration of Sunan
Abu-Dawud, Book 11: Marriage (Kitab Al-Nikah), Hadith Number 2159 or 2147.
2. However the said narration of Sunan Abu-Dawud itself disapproved the idea
presented in narration of Nafi described in Sahih Bukhari along with many other
Ahadith in other books except Sahih Bukhari.
3. Sahih Bukhari itself did not reject the idea of anal sex. There is not a single Hadith in
Sahih Bukhari which prohibits anal sex.
4. The next Narration to the Narration under discussion in Sahih Bukhari discussed
another concept, that is, intercourse in vagina from behind. There is no blank space in
it. There is no connection between the two.
49
5. If both, that is, the narration of Nafi (Ibn 'Umar) & narration of Jabir, are dealing the
same issue in Sahih Bukhari, that is, vaginal penetration of penis from behind, then
where Anal Sex prohibition (as is in other books) in Sahih Bukhari is?
6. "Ibn Umar misunderstood (the Quranic verse, "So come to your tilth however you will")--may
Allahforgivehim". What was the misunderstanding?
7. Note that, in the first narration of Sahih Bukhari of Nafi (Ibn 'Umar) is rejected b y
concept, second of Sahih Bukhari is accepted by concept by Sunan Abu-Dawud.
Imam Tabari Cited Anal Sex Narration of Sahih Bukhari in Tafseer Tabari Hadith No.
3468
‫ ﺍﻘﻟ ﺁﺮ ﻥ ﺍﻟﻜ ﺮ ﻳﻢ‬- ‫ﺗﻔﺴ ﻴ ﺮ ﺍﻟﻄ ﺒ ﺮﻱ‬
Hadith No. 3468

‫ ﻲ‬: ‫ُﻢ { ﺎ‬ ‫ﻢ‬
ُ } : ‫ﻋُﻤُﺮ‬ , ‫ﺎ ُﻓﻊ‬ , ‫ﺃُﻳﱡﻮﺏ‬ , ‫ ﺛﻨﻲ ﺃُﺑُﻲ‬: , ‫ﺍﻟﺼ ُﻤﺪ‬ ‫ ﺛﻨﺎ‬: ‫ﺃُ ُﺑﻮ ﻗُﺎ‬
‫ﺣُﺮُﺛﻜُ ﱠﻧﻰ ﺷُﺌُ ُﺘ‬ ‫ﻦُ ﺍﺑُﻦ‬ ُ‫ﻦ‬ ُ‫ﻦ‬ ‫ﺎ‬ ‫ﺒُﺪ‬ ُ‫ ﺣُﺪﺛُ ُﻨﻲ ﺎ ُﺑﺔ‬-
‫ُﺄ ُﺗﺍﻮ‬ ُ‫ﻠ‬
‫ﺍﻟﺪﺑُﺮ‬
It was narrated by Abu Kilaba, narrated by Abdel Samad, who said that it was narrated by his
father who narrated from Ayub, narrated from Nafi’, narrated by Ibn Umar who said that (Sura
2:223), ‘Your wives are as a tilth unto you: so approach your tilth when or how you will’ means ( ‫ﻓُﻲ‬
‫ )ﺍﻟﺪﺑُﺮ‬in anus.
‫ﻧﺴﺂﺅﻛﻢ ﺣﺮﺙ ﻟﻜﻢ ﻓﺄﺗﺍﻮ ﺣﺮﺛﻜﻢ ﺃﻧﻰ ﺷﺘﺌﻢ ﻭﻗﺪﻣﺍﻮ ﻷﻧﻔﺴﻜﻢ ﺍﻭﺗﻘﻮﺍ ﷲﺍ ﺍﻭﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻣﻼﻗﻮﻩ ﻭﺑﺸﺮ ﺍﻟﻤﻣﺆﻨﻴﻦ‬-223
‫ﻢﺘﺌﺷ ﻒﻴﻛ ﻢﻜﻋﺭﺩﺰﻣ ﺍﻮﺗ ﺄﻓ ﺃﻭﻳﻦ‬٬ ‫ ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﻞﻳﻭﺄﺗ ﻲﻓ ﻝﻮﻘ ﻟﺍ‬: }‫ﻚﻟﺬﺑ ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﻲﻨﻌﻳ {ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ‬: ‫ﻢﻛﺩﻻﻭﺃ ﻉﺭﺩﺰﻣ ﻢﻛﺅﺎﺴﻧ‬٬
‫ ﺎﺛﺮﺣ ﻦﻠﻌﺟ ﺙﺮﺤﻟﺍ ﺏﺎﺒﺳﺃ ﻦﻣ ﻦﻛ ﺎﻤﻟ ﻦﻬﻨﻜﻟﻭ ﻰﻨﻌﻣ ﺎﻣﻮﻬﻔﻣ ﻥ ﺎﻛ ﺫﺇ‬٬ ‫ ﻉﺭﺰﻟﺍ ﻮﻫ ﺙﺮﺤﻟﺍﻭ‬٬ ‫ﻢﺘﺌﺷ‬. ‫ﻉﺭﺩﺰﻤﻟﺍ ﺙﺮﺤﻟﺎﺑ ﻰﻨﻋ ﺎﻤﻧﺇﻭ‬٬
‫ ﻝﺎﻗ ﻦﻋ‬: ‫ﻙﺭ ﺎﺒﻤﻟﺍ ﻦﺑﺍ ﺎﻨﺛ‬٬ ‫ﻡﻼﻜﻟﺍ‬.‫ﻞﻳﻭ ﺄﺘﻟﺍ ﻞﻫﺃ ﻝﺎﻗ ﻚﻟﺫ ﻲﻓ ﺎﻨﻠﻗ ﻱﺬﻟﺍ ﻮﺤﻨﺑﻭ‬. ‫ﻚﻟﺫ ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ‬:3446 - ‫ﻲﺑﺭﺎﺤﻤﻟﺍ ﺪﻴﺒﻋ ﻦﺑ ﺪﻤﺤﻣ ﺎﻨﺛﺪﺣ‬٬
‫ﻝﺎﻗ ﻦﻋ‬: ‫ﻁﺎﺒﺳﺃ ﺎﻨﺛ‬٬ ‫ ﻝﺎﻗ‬: ‫ﻭﺮﻤﻋ ﺎﻨﺛ‬٬ ‫ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ‬: }‫ ﻝﺎﻗ {ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ‬: ‫ﺪﻟﻮﻟﺍ ﺖﺒﻨﻣ‬.3447 - ‫ ﻰﺳﻮﻣ ﻲﻨﺛﺪﺣ‬٬ ‫ﺔﻣﺮﻜﻋ ﻦﻋ‬٬ ‫ ﺲﻧﻮﻳ‬٬
‫ﻱﺪﺴﻟﺍ‬: }‫ﺎﻬﻴﻓ ﺙﺮﺤﻳ ﺔﻋﺭﺰﻣ ﻲﻬﻓ ﺙﺮﺤﻟﺍ ﺎﻣﺃ {ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎ ﺴﻧ‬..‫ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﻞﻳﻭﺄﺗ ﻲﻓ ﻝﻮﻘﻟﺍ‬: }‫ﻰﻟﺎﻌﺗ ﻲﻨﻌﻳ {ﻢﺘﺌﺷ ﻲﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ‬
‫ ﻩﺮﻛﺫ‬:‫ ﻰﺗﺄﻤﻟﺍ ﻩﻮﺟﻭ ﻦﻣ ﻢﺘﺌﺷ ﺚﻴﺣ ﻦﻣ ﻢﻛﺩﻻﻭﺃ ﻉﺭﺩﺰﻣ ﺍﻮﺤﻜﻧﺎﻓ ﺑﺬﻟﻚ‬. ‫ﻉﺎﻤﺠﻟﺍ ﻢﺳﺍ ﻦﻋ ﺔﻳﺎﻨﻛ ﻊ ﺿﻮﻤﻟﺍ ﺍﺬﻫ ﻲﻓ ﻥﺎﻴﺗ ﻹﺍﻭ‬. ‫ﻞﻫﺃ ﻒ ﻠﺘﺧ ﺍﻭ‬
50
‫‪ ٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﺎﻨﺛﺪﺣ ‪:3448 -‬ﻚﻟﺫ ﻝ ﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﻒﻴﻛ ‪:‬ﻲﻧﺃ ﻰﻨﻌﻣ ‪:‬ﻢﻬ ﻀﻌﺑ ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻲﻧﺃ} ‪:‬ﻪﻟﻮﻗ ﻰﻨﻌﻣ ﻲﻓ ﻞﻳﻭﺄﺘ ﻟﺍ ‪٬‬ﺔﻴﻄﻋ ﻦﺑﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﻚﻳﺮﺷ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ءﺎ ﻄﻋ ﻦﻋ ‪٬‬ﺮﻴﺒﺟ ﻦﺑ ﺪﻴﻌﺳ ﻦﻋ ﻒ ﻴﻛ ﺎﻬﻴﺗﺄﻳ ‪:‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ} ‪:‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ ءﺎﺷ ﺎﻬﻴﺗﺄﻳ ﻦﻜﻳ ﻢﻟ ﺎﻣ‬
‫‪٬‬ﻕﺎ ﺤﺳﺇ ﻦﺑ ﺪﻤﺣﺃ ﺎ ﻨﺛﺪﺣ ‪.‬ﺾ ﻴﺤﻟﺍ ﻲﻓ ﻭﺃ ﺎﻫﺮﺑﺩ ﻲﻓ ‪٬‬ﺪﻤ ﺣﺃ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪ ٬‬ﻚﻳﺮﺷ ﺎ ﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ءﺎ ﻄﻋ ﻦﻋ ‪٬‬ﺮﻴﺒﺟ ﻦﺑ ﺪﻴﻌﺳ ﻦﻋ ﻦﺑﺍ ﻦﻋ‬
‫‪٬‬ﺓﺮﺑﺪﻣﻭ ﺔﻠﺒﻘﻣ ﺖﺌﺷ ﻰﻧﺃ ﺎﻬﺘﺋﺍ ‪:‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﻪﻟﻮﻗ ﺱﺎﺒﻋ ﻣﺎ ﻟﻢ ﻬﺗﺄﺗﺎ ﻲﻓ ﺮﺑﺪﻟﺍ ﻟﺍﻭﻤﺤﻴﺾ‪3449.‬‬
‫‪ ٬‬ﺢﻟﺎﺻ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝ ﺎﻗ ﺩﻭﺍﺩ ﻦﺑ ﻲﻠﻋ ﺎﻨﺛﺪﺣ ‪٬ -‬ﺔﻳﻭﺎﻌﻣ ﻲﻨﺛ ‪:‬ﻝﺎﻗ ‪ ٬‬ﻲﻠﻋ ﻦﻋ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻮﻗﻪ‪} :‬ﻓﺄﺗﺍﻮ ﺣﺮﺛﻜﻢ ﺃﻧﻲ ﺷﺌﺘﻢ{ ﻳﻌﻨﻲ ﺎﺑﻟﺤﺮﺙ‪:‬‬
‫‪ ٬‬ﺝﺮﻔﻟﺍ ‪٬‬ﻩﺮﻴﻏ ﻰ ﻟﺇ ﺝﺮﻔﻟﺍ ﺯﻭﺎﺠﺗ ﻻ ﻥﺃ ﺪﻌﺑ ﺕﺩﺭﺃ ﻚﻟﺫ ﻱﺃ ﻰﻠﻋﻭ ﺓﺮﺑﺪﺘﺴﻣﻭ ﺔﻠﺒﻘﺘﺴﻣ ﺖﺌﺷ ﻒﻴﻛ ﻪﻴﺗ ﺄﺗ ‪:‬ﻝﻮﻘﻳﻮﻫﻭ ﻟﻮﻗﻪ‪} :‬ﻓﺄﺗﻮﻫﻦ ﻦﻣ‬
‫‪٬‬ﻩﺎﻨﻌﻣ ﻚﻟﺫ ﻥﺎﻛ ﻥﺇﻭ {ﷲﺍ ﻢﻛﺮﻣﺃ ﺚﻴﺣ ﺔﺳﺎﺠﻧ ﻚﻟﺎﻨﻫ ﻦﻜﺗ ﻢﻟ ﺍﺫﺇ ﺎﻬﻋﺎﻤﺟ ﺎﻬﺟﻭﺰﻟ ﺰﺋ ﺎﺠﻓ ﻡﺪﻟﺍ ﺎﻬﻨﻋ ﻊﻄﻘﻧﺍ ﻰﺘﻣ ﻥﻮﻜﻳ ﻥﺃ ﻲﻐﺒﻨﻳ ﺪﻘﻓ‬
‫‪٬‬ﺓﺮﻫﺎﻇ ‪٬‬ﺔﺳﺎﺠﻨﻟﺍ ﻦﻣ ﺮﻬﻄﺘ ﻟﺍ ﻲﻓ ﻪﻟﺎﻤﻌﺘﺳﺍ ﺍﺰﺋﺎﺟ {ﻥﺮﻬﻄﺗ ﺍﺫﺈﻓ} ‪:‬ﻪﻟﻮﻗ ﻥﺎﻛ ﻥﺇ ﺍﺬﻫ ﻭﻻ ﺃﻋﻠﻤﻪ ﺟﺎﺋﺰﺍ ﺇﻻ ﻠﻋﻰ ﺳﺍﺘﻜﺍﺮﻩ ﺍﻟﻼﻜﻡ ﻭﺃ ﻳﻜﻮﻥ‬
‫‪٬‬ﺎﻬﻀﻴﺣ ﻡﺩ ﻉﺎﻄﻘﻧﺎﺑ ﺎﻬﻧ ﺎﻴﺸﻏ ﺎﻬﺟﻭﺰﻟ ﺰﺋﺎﺟ ﺮﻴﻏ ﻪﻧﺃ ﻰﻠﻋ ﺔﺠﺤ ﻟﺍ ﻦﻣ ﻊﻴﻤﺠﻟﺍ ﻉﺎﻤﺟﺇ ﻲﻓ ﺓﻼﺼﻠﻟ ﻥﺮﻬﻄﺗ ﺍﺫﺈﻓ ‪:‬ﻩﺎﻨﻌﻣ ﻚﻟﺎﻨﻫ ﻦﻜﻳ ﻢﻟ ﺍﺫﺇ‬
‫ء ﺎﻤﻟﺎﺑ ﺮﻬﻄﺘﻟﺍ ﻥﻭﺩ ﺔﺳ ﺎﺠﻧ ﺎﻨﺛﺪﺣ ‪.3450 -‬ﺓﻼﺼﻟﺍ ﻪﺑ ﻦﻬﻳﺰﺤﻳ ﻱﺬﻟﺍ ﺮﻬﻄ ﻟﺍ ﻥﺮﻬﻄﺗ ﺍﺫﺈﻓ ‪:‬ﻩﺎﻨﻌﻣ ﻥﺃ ﻰﻠﻋ ﻞﻴﻟﺪﻟﺍ ﻝﺩﺃ ﻪﺗﺪ ﺟﺍﻭ ﺖﻧﺎﻛ ﺍﺫﺇ‬
‫‪٬‬ﻱﺯﺍﻮﻫﻷﺍ ﻕﺎ ﺤﺳﺇ ﻦﺑ ﺪﻤﺣﺃ ‪٬‬ﺪﻤﺣﺃ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﻚﻳﺮﺷ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻢﻳﺮﻜﻟﺍ ﺪﺒﻋ ﻦﻋ ﺎﻬﻴﺗ ﺄﻳ ‪ :‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄ ﻓ} ‪:‬ﺔﻣﺮﻜﻋ ﻦﻋ‬
‫ﻒﻴﻛ ءﺎﺷ ‪٬‬ﻕﺎﺤﺳﺇ ﻦﺑ ﺪﻤﺣﺃ ﺎﻨﺛﺪﺣ ‪.3451 -‬ﻁﻮﻟ ﻡﻮﻗ ﻞﻤﻋ ﻞﻤﻌﻳ ﻢﻟ ﺎﻣ ‪٬‬ﺪﻤﺣﺃ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺢﻟﺎﺻ ﻦﺑ ﻦﺴﺤﻟﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪ ٬‬ﺚﻴﻟ ﻦﻋ ﻋﻦ‬
‫‪٬‬ء ﺎﺷ ﻒﻴﻛ ﺎﻬﻴﺗﺄﻳ ‪:‬ﻝﺎﻗ {ﻢﺘ ﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﺪﻫﺎﺠﻣ ‪٬‬ﺪﻌﺳ ﻦﺑ ﷲﺍ ﺪﻴﺒﻋ ﻲﻨﺛﺪﺣ ‪.3452 -‬ﺾﻴ ﺤﻟﺍﻭ ﺮﺑﺪﻟﺍ ﻖﺗﺍﻭ ‪ ٬‬ﻲﺑﺃ ﻲﻨﺛ ‪:‬ﻝﺎﻗ ﺎﻗﻝ‪:‬‬
‫‪٬‬ﻲﻤﻋ ﻲﻨﺛ ‪٬‬ﻲﺑﺃ ﻲﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻪﻴﺑﺃ ﻦﻋ ﻗﺎﻝ‪ :‬ﺛﻨﻲ ﺰﻳﻳﺪ ﻥﺃ ﺍﻦﺑ ﻛﺐﻌ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻤﺎ ﻗﻮﻟﻪ‪} :‬ﻓﺄﺗﻮﺍ ﺣﺮﺛﻜﻢ ﺃﻧﻰ ﺷﺌﺘﻢ{ ﻳﻘﻝﻮ‪ :‬ﺍﺋﺘﻬﺎ ﻀﻣﻄﺠﻌﺔ‬
‫‪٬‬ﻢﻴﻫ ﺍﺮﺑﺇ ﻦﺑ ﺏﻮﻘﻌﻳ ﻲﻨﺛﺪﺣ ‪ .3453 -‬ﺎﻬ ﻠﺒﻗ ﻲﻓ ﻥﺎﻛ ﺍﺫﺇ ﺖﺌﺷ ﻒﻴﻛ ﺓﺮﺑﺪﻣﻭ ﺔﻠﺒﻘﻣﻭ ﺔﻓﺮﺤﻨﻣﻭ ﺔﻤﺋﺎﻗﻭ ‪٬‬ﻢﻴﺸﻫ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﺎﻧﺮﺒﺧﺃ ‪ :‬ﻝﺎﻗ ‪٬‬ﻦﻴﺼﺣ‬
‫‪٬‬ﻲﻧﺍﺪﻤﻬﻟﺍ ﺓﺮﻣ ﻦﻋ ‪ ٬‬ﻦﻴﻤﻠﺴﻤﻟﺍ ﻦﻣ ﻼﺟﺭ ﻲﻘﻟ ﺩﻮﻬﻴ ﻟﺍ ﻦﻣ ﻼﺟﺭ ﻥﺃ ‪:‬ﺙﺪﺤﻳ ﻪﺘﻌﻤﺳ ‪:‬ﻝﺎﻗ ؟ﺎﻛﺭ ﺎﺑ ﻪﻠﻫﺃ ﻢﻛﺪﺣﺃ ﻲﺗﺄﻳﺃ ‪:‬ﻪﻟ ﻝﺎﻘﻓ ‪٬‬ﻢﻌﻧ ﻝ‪:‬ﺎﻗ ﻗﺎﻝ‪:‬‬
‫‪٬‬ﻢ ﻠﺳﻭ ﻪﻴ ﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺮﻟ ﻚﻟﺫ ﺮﻛﺬﻓ ﻒﻴﻛ ‪:‬ﻝﻮﻘﻳ {ﻢﺘﺌﺷ ﻲﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﺔﻳ ﻵﺍ ﻩﺬﻫ ﺖﻟﺰﻨﻓ ‪:‬ﻝﺎﻗ ءﺎﺷ ﻥﺃ ﺪﻌﺑ‬
‫‪٬‬ﺮ ﺸﺑ ﺎﻨﺛﺪﺣ ‪.3454 -‬ﺝﺮﻔ ﻟﺍ ﻲﻓ ﻥﻮﻜﻳ ‪٬‬ﺪﻳﺰﻳ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﺪﻴﻌﺳ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ﻥﺇ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﻪﻟﻮﻗ ﺓﺩ ﺎﺘﻗ ﻦﻋ‬
‫ﺖﺌﺷ ‪٬‬ﺾﻴﺤﻤﻟﺍ ﻪﻨﻣ ﻲﺗﺄﻳ ﻱﺬ ﻟﺍ ﻪﺟﻮ ﻟﺍ ﻦﻣ ﺎﻬﻴﺗﺄﻳ ﻥﺎﻛ ﺍﺫﺇ ﺐﻨﺟ ﻰﻠﻋ ﻭﺃ ﺍﺪﻋﺎﻗ ﻭﺃ ﺎﻤﺋﺎﻗ ﻭﻻ ﻳﺘﻌﺪﻯ ﻚﻟﺫ ﺇﻟﻰ ﻏﻴﻩﺮ‪ - 3455.‬ﺪﺣﺛﻨﺎ ﺳﻮﻣﻰ‬
‫‪٬‬ﻥﻭﺭ ﺎﻫ ﻦﺑ ‪٬‬ﺩﺎﻤﺣ ﻦﺑ ﻭﺮﻤﻋ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻁﺎﺒﺳﺃ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﺎﻬﻠﺒﻗ ﻦﻣ ﺖﺌﺷ ﻒﻴﻛ ﻚﺛﺮﺣ ﺖﺋﺍ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄ ﻓ} ﺴﺪﻱ‪:‬ﻟﺍ ﻦﻋ ﻭﻻ ﺄﺗﺗﻴﺎﻬ‬
‫‪٬‬ﺎﻫﺮﺑﺩ ﻲﻓ ‪٬‬ﺲﻧﻮﻳ ﻲﻨﺛﺪﺣ ‪.3456 -‬ﻢﺘﺌﺷ ﻒﻴﻛ ‪ :‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ} ‪ ٬‬ﺐﻫﻭ ﻦﺑﺍ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝﺎﻗ ‪٬‬ﺙﺮﺤﻟﺍ ﻦﺑ ﻭﺮﻤﻋ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝ ﺎﻗ ﻦﺑ ﺪﻴﻌﺳ ﻦﻋ‬
‫ﺃ ﺑﻲ ﻼﻫﻝ ﻥﺃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻠﻋﻲ ﺪﺣﺛﻪ‪ :‬ﺃﻪﻧ ﻠﺑﻐﻪ ﺃﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻠﺻﻰ ﷲﺍ ﻋﻠﻪﻴ ﻭﺳﻠﻢ ﻠﺟﺴﻮﺍ ﻳﻮﻣﺎ ﺭﻭﺟﻞ ﻣﻦ ﻟﺍﻴﻬﺩﻮ ﺮﻗﻳﺐ‬
‫‪٬‬ﻢﻬﻨﻣ ‪٬‬ﺔﻌﺠﻄﻀﻣ ﻲﻫﻭ ﻲﺗﺃﺮﻣﺍ ﻲﺗﻵ ﻲﻧﺇ ﻮﻝ‪:‬ﻘﻳ ﻢﻬﻀﻌﺑ ﻞﻌﺠﻓ ‪٬‬ﺔﻤﺋﺎﻗ ﻲﻫﻭ ﺎﻬﻴﺗﻵ ﻲﻧﺇ ‪:‬ﺮﺧﻵﺍ ﻝﻮﻘﻳﻭ ﻭﻳﻘﻮﻝ ﺍﻵﺮﺧ‪ :‬ﺇﻧﻲ ﻵﻴﺗﻬﺎ ﻋﻠﻰ‬
‫‪٬‬ﻢﺋ ﺎﻬﺒﻟﺍ ﻝﺎﺜﻣﺃ ﻻﺇ ﻢﺘﻧﺃ ﺎﻣ ‪:‬ﻱﺩﻮﻬﻴﻟﺍ ﻝ ﺎﻘﻓ ﺔﻛﺭﺎﺑﻭ ﺎﻬﺒﻨﺟ ‪ ٬‬ﺓﺪﺣﺍﻭ ﺔﺌﻴﻫ ﻰﻠﻋ ﺎﻬﻴﺗﺄﻧ ﺎﻤﻧﺇ ﺎﻨﻜﻟﻭ ﺄﻓﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻛﺮﻩ‪} :‬ﻧﺎﺴﺅﻢﻛ ﺣﺮﺙ ﻟﻜﻢ{‬
‫‪٬‬ﻢﺘﺌﺷ ﺚﻴﺣ ﻦﻣ {ﻢﺘﺌﺷ ﻰﻧﺃ} ‪ :‬ﻰﻨﻌﻣ ‪:‬ﻥﻭﺮﺧﺁ ﻝﺎﻗﻭ ‪.‬ﻞﺒﻘﻟﺍ ﻮﻬﻓ ﻰﺳﻮﻣ ﻦﺑ ﻞﻬﺳ ﺎﻨﺛﺪﺣ ‪:3457 -‬ﻚﻟﺫ ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﻢﺘﺒﺒﺣﺃ ﻪﺟﻭ ﻱﺃﻭ‬
‫‪٬‬ﻱﺯﺍﺮﻟﺍ ‪٬‬ﻚﻳﺪﻓ ﻲﺑﺃ ﻦﺑﺍ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﻲﻠﻬﺷ ﻷﺍ ﺔﺒﻴﺒﺣ ﻲﺑﺃ ﻦﺑ ﻞﻴﻋﺎﻤﺳﺇ ﻦﺑ ﻢﻴﻫﺍﺮﺑﺇ ﻦﻋ ‪٬‬ﻦﻴ ﺼﺤﻟﺍ ﻦﺑ ﺩﻭﺍﺩ ﻦﻋ ‪٬‬ﺔﻣﺮﻜﻋ ﻦﻋ ﻦﻋ ﺍﺑﻦ ﺎﺒﻋﺱ‪:‬‬
‫ﻲﻓ ﺓﺃﺮﻤﻟﺍ ﻥﺎﻴﺗﺇ ﻦﻋ ﻰﻬﻨﻳﻭ ‪.‬ﺾﻴﺤﻟﺍﻭ ﻞﺴﻨﻟﺍ ﻪﻨﻣ ﻥﻮﻜﻳ ﻱﺬﻟﺍ ﻞﺒﻘ ﻟﺍ ﻦﻣ ﺙﺮﺤﻟﺍ ﺎﻤﻧﺇ ‪:‬ﻝﻮﻘﻳﻭ ﺎﻫﺮﺑﺩ ﻲﻓ ﺓﺃﺮﻤﻟﺍ ﻰﺗﺆﺗ ﻥﺃ ﻩﺮﻜﻳ ﻥﺎﻛ ﻪﻧﺃ‬
‫‪٬‬ﺪﻴﻤﺣ ﻦﺑﺍ ﺎﻨﺛﺪﺣ ‪.3458 -‬ﻢﺘﺌﺷ ﻪﺟﻭ ﻱﺃ ﻦﻣ ‪:‬ﻝﻮﻘﻳ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﺔﻳ ﻵﺍ ﻩﺬﻫ ﺖ ﻟﺰﻧ ﺎﻤﻧﺇ ‪:‬ﻝﻮﻘﻳﻭ ﺎﻫﺮﺑﺩ‬
‫‪٬‬ﺢﺿﺍﻭ ﻦ ﺑﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪ ٬‬ﻲﻜﺘﻌﻟﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺓﺰﺟﺎﻌﻣ ﺮﻴﻏ ﺎﻬ ﻨﻄﺒﻟ ﺎﻫﺮﻬﻇ ‪:‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜ ﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﺔﻣﺮﻜﻋ ﻦﻋ ﻳﻌﻨﻲ ﻟﺍﺪﺑﺮ‪- 3459.‬‬
‫‪٬‬ﺪﻌﺳ ﻦﺑ ﷲﺍ ﺪﻴﺒﻋ ﺎﻨﺛﺪﺣ ‪ ٬‬ﻲﻤﻋ ﻲﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻲﺑﺃ ﻲﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﺪﻳﺰﻳ ﻦﻋ ‪٬‬ﺐﻌﻛ ﻦﺑ ﺙﺮﺤﻟﺍ ﻦﻋ ‪٬‬ﺐﻌﻛ ﻦﺑ ﺪﻤﺤﻣ ﻦﻋ ﻥﺎﻛ ﺱﺎﺒﻋ ﻦﺑﺍ ﻥﺇ ‪ :‬ﻝﺎﻗ‬
‫‪٬‬ﺭﺎﻤﻋ ﻦﻋ ﺖﺛﺪﺣ ‪.3460 -‬ﻪﺗﺎﺒﻧ ﺚﻴﺣ ﻦﻣ ﻚﺗﺎﺒﻧ ﻖﺳﺍ ‪ :‬ﻝﻮﻘﻳ ‪٬‬ﺮﻔﻌﺟ ﻲﺑﺃ ﻦﺑﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﻪﻴﺑﺃ ﻦﻋ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄ ﻓ} ‪:‬ﻪﻟﻮﻗ ﻊﻴﺑﺮﻟﺍ ﻦﻋ‬
‫ءﺎ ﺴﻨﻟﺍ ﻥﻮﺗ ﺄﻳ ﺏﺮﻌ ﻟﺍ ﻥﺇ ﻟﻮﺍ‪:‬ﺎﻗ ﺩﻮﻬﻴﻟﺍ ﻥﺃ ﻢﻠﻋﺃ ﷲﺍﻭ ﺎﻨﻟ ﺮﻛﺫ ‪.‬ﻢﺘﺌﺷ ﻦﻳﺃ ﻦﻣ ‪:‬ﻝﻮﻘﻳ {ﻢﺘﺌﺷ ‪٬‬ﻦﻫﺯﺎﺠﻋﺃ ﻞﺒﻗ ﻦﻣ ء ﺎﺟ ﻚﻟﺫ ﺍﻮ ﻠﻌﻓ ﺍﺫ ﺈﻓ ﺪﻟﻮﻟﺍ‬
‫؛ ﻝﻮﺣﺃ ‪٬‬ﻢﻬﺘﺛﻭﺪﺣﺃ ﷲﺍ ﺏﺬﻛ ﺄﻓ ‪٬‬ﻢ ﺳﺎﻘﻟﺍ ﺎﻨﺛﺪﺣ ‪{ 3461 -‬ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅ ﺎﺴﻧ} ‪ :‬ﻝﺎﻘﻓ ‪ ٬‬ﻦﻴﺴﺤﻟﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ﻗﺎﻝ‪ :‬ﺛﻨﺎ‬
‫‪٬‬ﺝﺎﺠﺣ ‪ ٬‬ﺞﻳﺮﺟ ﻦﺑﺍ ﻦﻋ ءﺎﺴﻨﻟﺍ ﺍﻮﺘﺋﺍ ﻮﻝ‪:‬ﻘﻳ ﻝ‪:‬ﺎﻗ ﺪﻫﺎﺠﻣ ﻦﻋ ﻞﻛ ﻰﻠﻋ ﻦﻫﺭﺎﺑﺩﺃ [ﺮﻴﻏ] ﻲﻓ ‪٬‬ﻮﺤﻧ ءﺎﻄﻋ ﺖﻌﻤﺳ ‪:‬ﺞﻳﺮﺟ ﻦﺑﺍ ﻝﺎﻗ ﻲﺑﺃ ﻦﺑ‬
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‫‪٬‬ﺱﺎﺒﻋ ﻦﺑﺍ ﺪﻨﻋ ﺍﺬﻫ ﺎﻧﺮﻛﺍﺬﺗ ﻝ‪:‬ﺎﻗ ﺡﺎﺑﺭ ءﺎﻄﻋ ﺮﻜﻧﺄﻓ ‪.‬ﻝﻼﺣ ﺍﺬﻫ ﻥﺄﻛ ‪ :‬ﻞﺟﺭ ﻝﺎﻘﻓ ﺓﺮﺑﺪﻣﻭ ﺔ ﻠﺒﻘﻣ ﻢﺘﺌﺷ ﺚﻴﺣ ﻦﻣ ﻦﻫﻮﺘﺋﺍ ‪:‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻝﺎﻘﻓ‬
‫‪٬‬ﺍﺬﻜﻫ ﺍﺬﻫ ﻥﻮﻜﻳ ﻥﺃ ‪ ٬‬ﻩﺮﻜﻧ ﺃﻭ ﻦﻣ ﺮﻛﺫ ‪.‬ﻢﺘﺌﺷ ﻰﺘﻣ {ﻢﺘﺌﺷ ﻰﻧ ﺃ} ‪:‬ﻪﻟﻮﻗ ﻰﻨﻌﻣ ﻭﻥ‪:‬ﺮﺧﺁ ﻝﺎﻗﻭ‪.‬ﺝﺮﻔ ﻟﺍ ﻲﻓ ﺓﺮﺑﺪﻣﻭ ﺔﻠﺒﻘﻣ ﺝﺮﻔﻟﺍ ﺪﻳﺮﻳ ﺎﻤﻧﺇ ﻪﻧﺄﻛ‬
‫‪٬‬ﺝﺮﻔﻟﺍ ﻦﺑ ﻦﻴﺴﺣ ﻦﻋ ﺎﻨﺛﺪﺣ ‪:3462 -‬ﻚﻟﺫ ﻝﺎﻗ ‪٬‬ﺪ ﻟﺎﺧ ﻦﺑ ﻞﻀﻔﻟﺍ ﺫﺎﻌﻣ ﺎﺑﺃ ﺖﻌﻤﺳ ‪ :‬ﻝﺎﻗ ‪ ٬‬ﻥﺎﻤﻴ ﻠﺳ ﻦﺑ ﺪﻴﺒﻋ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝ ﺎﻗ ﺖﻌﻤﺳ ‪ :‬ﻝﺎﻗ‬
‫‪٬‬ﻰﻠﻋﻷﺍ ﺪﺒﻋ ﻦﺑ ﺲﻧﻮﻳ ﻲﻨﺛﺪﺣ ‪3463 -‬ﻢ‪.‬ﺘﺌﺷ ﻰﺘﻣ ‪ :‬ﻝﻮﻘﻳ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﻪﻟﻮﻗ ﻲﻓ ﻝﻮﻘﻳ ﻙ ﺎﺤﻀﻟﺍ ‪٬‬ﺐﻫﻭ ﻦﺑﺍ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﺮ ﺨﺻ ﻮ ﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﻲﻠﺠﺒﻟﺍ ﺔﻳﻭﺎﻌﻣ ﻲﺑﺃ ﻦﻋ ‪ ٬‬ﻲﻨﻫﺪﻟﺍ ﺭﺎﻤﻋ ﻮﻫﻭﻋ ﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﺃ ﺮﻴﻧﻪ ﻝﺎﻗ‪ :‬ﻴﺑﻨﺃ ﺎﻧﺎ ﺪﻫﺎﺠﻣﻭ ﻟﺎﺟﺴﺎﻥ ﻨﻋﺪ ﺑﺍﻦ‬
‫‪٬‬ﺱ ﺎﺒﻋ ‪٬‬ﻪﺳﺃﺭ ﻰﻠﻋ ﻒﻗﻮﻓ ﻞﺟﺭ ﻩﺎﺗﺃ ؟ﺾﻴﺤﻤﻟﺍ ﺔﻳﺁ ﻦﻋ ﻲﻨﻴﻔﺸﺗ ﻻﺃ ‪ -‬ﻞﻀﻔﻟﺍ ﺎﺑﺃ ﺎﻳ ﻭﺃ ‪ -‬ﺱﺎ ﺒﻌﻟﺍ ﺎﺑﺃ ﺎﻳ ‪:‬ﻝﺎﻘﻓ ﻘﻓﺎﻝ‪ :‬ﻰﻠﺑ! ﻘﻓﺮﺃ‪:‬‬
‫‪٬‬ﺔﻳﻵﺍ ﺮ ﺧﺁ ﻎﻠﺑ ﻰﺘﺣ {ﺾ ﻴﺤﻤﻟﺍ ﻦﻋ ﻚﻧﻮﻟﺄ ﺴﻳﻭ } ء ﺎﺟ ﺚﻴﺣ ﻦﻣ ‪:‬ﺱﺎﺒﻋ ﻦ ﺑﺍ ﻝﺎﻘﻓ ‪٬‬ﻲﺗ ﺄﺗ ﻥﺃ ﺕﺮﻣﺃ ﻢﺛ ﻦﻣ ﻡﺪﻟﺍ ﺎﺑﺃ ﺎﻳ ‪:‬ﻞ ﺟﺮﻟﺍ ﻪﻟ ﻝﺎﻘﻓ‬
‫؟ﺙﺮﺣ ﻦﻣ ﺮﺑﺪﻟﺍ ﻲﻓﻭ ﻚﺤﻳﻭ ﻱﺇ ‪:‬ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ﺎﻬﻌﺒﺘﺗ ﻲﺘﻟﺍ ﺔﻳﻵﺎﺑ ﻒﻴﻛ ﻞﻀﻔﻟﺍ ﻮﻟ ﻥﺎﻛ ﺎﻣ ﻘﺗﻮﻝ‬
‫ﻦﻳﺃ ‪:‬ﻚﻟﺫ ﻰﻨﻌﻣ ﻞﺑ ‪:‬ﻥﻭﺮ ﺧﺁ ﻝﺎﻗﻭ‪.‬ﺭﺎﻬﻨﻟﺍﻭ ﻞﻴﻠﻟﺍ ﻦﻣ ﻢﺘﺌﺷ ﻰﻧﺃ ﻦﻜﻟﻭ !ﺎﻨﻬﻫ ﻦﻣ ﺖﺌﺟ ﺎﻨﻬﻫ ﻦﻣ ﻞﻐﺘﺷﺍ ﺍﺫﺇ ﺎﺧﻮﺴﻨﻣ ﺾﻴ ﺤﻤﻟﺍ ﻥﺎﻜﻟ ﺎﻘﺣ‬
‫‪٬‬ﻢﺘﺌﺷ ‪ ٬‬ﺏﻮﻘﻌﻳ ﻲﻨﺛﺪﺣ ‪:3464 -‬ﻚﻟﺫ ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﻢ ﺘﺌﺷ ﺚﻴﺣﻭ ‪٬‬ﻢﻴﺸﻫ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﻥﻮﻋ ﻦﺑﺍ ﺎﻧﺮﺒﺧﺃ ‪ :‬ﻝﺎﻗ ‪٬‬ﻊﻓﺎﻧ ﻦﻋ ﻗﺎﻝ‪ :‬ﺎﻛﻥ ﺍﺑﻦ ﻋﻤﺮ ﺇﺫﺍ‬
‫‪٬‬ﻢ ﻠﻜﺘﻳ ﻢﻟ ﻥﺁﺮﻘ ﻟﺍ ﺉﺮﻗ ؟ﺔﻳﻵﺍ ﻩﺬﻫ ﺖﻟﺰﻧ ﻦﻤﻴﻓ ﻱﺭﺪﺗﺃ ‪:‬ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﺔﻳﻵﺍ ﻩﺬﻫ ﻡﻮﻳ ﺕﺍﺫ ﺕﺃﺮﻘﻓ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﻻ ‪:‬ﺖﻠﻗ ءﺎﺴﻨﻟﺍ ﻥﺎﻴﺗﺇ ﻲﻓ ﺖﻟﺰﻧ ‪:‬ﻝ ﺎﻗ ‪٬‬ﻢ ﻠﺴﻣ ﻮﺑﺃ ﻢﻠﺴﻣ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﻢﻴﻫ ﺍﺮﺑﺇ ﻲﻨﺛﺪﺣ‪.‬ﻦﻫﺭﺎﺑﺩﺃ ﻲﻓ ‪٬‬ﺮﻳﺮﻀﻟﺍ ﺮﻤﻋ ﻮﺑﺃ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ‬
‫‪٬‬ﻢﻴﻫ ﺍﺮﺑﺇ ﻦﺑ ﻞﻴﻋﺎﻤﺳﺇ ‪٬‬ﻲﺴﻴﺑ ﺍﺮﻜﻟﺍ ﺐﺣﺎﺻ ‪٬‬ﻥﻮﻋ ﻦﺑﺍ ﻦﻋ ‪٬‬ﻊﻓﺎﻧ ﻦﻋ ‪٬‬ﻒ ﺤﺼﻤﻟﺍ ﺮﻤﻋ ﻦﺑﺍ ﻰﻠﻋ ﻚﺴﻣﺃ ﺖﻨﻛ ‪:‬ﻝ ﺎﻗ ﺫﺇ ﻼﺗ ﻩﺬﻫ ﺍﻵﻳﺔ‪:‬‬
‫ءﺎﺴﻨﻟﺍ ﺍﻮﺗﺄﻓ ‪:‬ﻚﻟﺫ ﻰﻨﻌﻣ ﻰﻠﺑ ‪:‬ﻥﻭﺮﺧﺁ ﻝﺎ ﻗﻭ ‪.‬ﺎﻫﺮﺑﺩ ﻲﻓ ﺎﻬﻴﺗﺄﻳ ﻥﺃ ‪:‬ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ } ﻦﻣ ﻻ ﺡ ﺎﻜﻨﻟﺍ ﻞﺒﻗ ﻦﻣ‬
‫‪٬‬ﻢﻜﺤﻟﺍ ﺪﺒﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﻦﻤﺣﺮ ﻟﺍ ﺪﺒﻋ ﻲﻨﺛﺪﺣ ‪:3465 -‬ﻚﻟﺫ ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﺭﻮﺠﻔ ﻟﺍ ﻞﺒﻗ ‪٬‬ﺔﻤﻠﺴﻣ ﻦﺑ ﻚﻠﻤﻟﺍ ﺪﺒﻋ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ‬
‫‪٬‬ﻱ ﺩﺭﻭﺍﺭﺪ ﻟﺍ ءﺎﺴﻨﻟﺍ ﻥﺎﻴﺗﺇ ﻦﻋ ﻰﻬﻨﻳ ﺭﺪﻜﻨﻤ ﻟﺍ ﻦﺑ ﺪﻤﺤﻣ ﻥﺇ ‪:‬ﻢﻠﺳﺃ ﻦﺑ ﺪﻳﺰﻟ ﻞﻴﻗ ‪:‬ﻝﺎﻗ ﻓﻲ ﺩﺃﺑﻫﺭﺎﻦ ﻓﻘﺎﻝ ﺯﻳﺪ‪ :‬ﺃﺷﻬﺪ ﻠﻋﻰ ﺤﻣﻤﺪ ﺧﻷﺒﺮﻧﻲ ﺃﻧﻪ‬
‫‪٬‬ﻢﻜﺤﻟﺍ ﺪﺒﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﻲﻨﺛﺪﺣ ‪.3466 -‬ﻪﻠﻌﻔﻳ ‪٬‬ﺮﻤﻐﻟﺍ ﻲﺑﺃ ﻦﺑ ﺪﻤﺣﺃ ﻦﺑ ﻦﻤ ﺣﺮﻟﺍ ﺪﺒﻋ ﺪﻳﺯ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ﻝﺎﻗ‪ :‬ﻨﺛﻲﺪﺒﻋ‬
‫‪٬‬ﻢﺳﺎﻘﻟﺍ ﻦﺑ ﻦﻤ ﺣﺮﻟﺍ ‪ ٬‬ﺲﻧﺃ ﻦﺑ ﻚﻟﺎﻣ ﻦﻋ ﻲﺑﺃ ﻰﻠﻋ ﺞﻠﻌﻟﺍ ﻭﺃ ﺪﺒﻌﻟﺍ ﺏﺬﻛﻭ" ‪:‬ﻢﻟﺎﺳ ﻦﻋ ﻥﻭﻭﺮﻳ ﺱﺎﻨﻟﺍ ﻥﺃ ﷲﺍ ﺪﺒﻋ ﺎﺑﺃ ﺎﻳ ‪:‬ﻪﻟ ﻞﻴﻗ ﻪ ﻧﺃ " ‪٬‬‬
‫‪ ٬‬ﻲﻧﺮﺒﺧﺃ ﻪﻧﺃ ﻥﺎﻣﻭﺭ ﻦﺑ ﺪﻳﺰﻳ ﻰﻠﻋ ﺪﻬ ﺷﺃ ‪:‬ﻚﻟﺎﻣ ﻝﺎﻘﻓ ﺪﺒﻋ ﻦﺑ ﻢﻟﺎﺳ ﻦﻋ ‪٬‬ﷲﺍ ﻦﺑ ﺙﺭﺎ ﺤﻟﺍ ﻥﺇ ‪:‬ﻪﻟ ﻞﻴﻘﻓ ‪.‬ﻊﻓﺎﻧ ﻝﺎﻗ ﺎﻣ ﻞﺜﻣ ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ‬
‫‪٬‬ﺮﻤﻋ ﻦﺑﺍ ﻝﺄﺳ ﻪﻧﺍ ﺭﺎﺴﻳ ﻦﺑ ﺪﻴﻌﺳ ﺏﺎﺒﺤﻟﺍ ﻲﺑﺃ ﻦﻋ ﻱﻭﺮﻳ ﺏﻮﻘﻌﻳ ‪٬‬ﻱﺭﺍﻮﺠﻟﺍ ﻱﺮﺘﺸﻧ ﺎﻧﺇ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﺎ ﺑﺃ ﺎﻳ ﻪ‪:‬ﻟ ﻝﺎﻘﻓ ؟ ﻦﻬﻟ ﺾﻤ ﺤﻨﻓ‬
‫؟ﺾﻴﻤﺤﺘﻟﺍ ﺎﻣﻭ ‪:‬ﻝﺎﻘﻓ ‪٬‬ﻑﺃ ﻑﺃ ‪:‬ﺮﻤﻋ ﻦﺑﺍ ﻝﺎﻘﻓ ﺮﺑﺪﻟﺍ ‪:‬ﻝﺎﻗ ؟ﻦﻣﺆﻣ ﻚﻟﺫ ﻞﻌﻔﻳ ﻦﻋ ﻲﻧﺮﺒﺧﻷ ﺔﻌﻴﺑﺭ ﻰﻠﻋ ﺪﻬﺷﺃ ‪:‬ﻚﻟﺎﻣ ﻝﺎﻘﻓ ‪.‬ﻢﻠﺴﻣ ﻝﺎﻗ ﻭﺃ‬
‫‪٬‬ﻕﺎﺤﺳﺇ ﻦﺑ ﺪﻤﺤﻣ ﻲﻨﺛﺪﺣ ‪.3467 -‬ﻊﻓﺎﻧ ﻝﺎﻗ ﺎﻣ ﻞﺜﻣ ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ ﺏﺎﺒﺤﻟﺍ ﻲﺑﺃ ﻦﺑ ﻭﺮﻤﻋ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝﺎﻗ ‪٬‬ﻕﺭﺎﻃ ﻦﺑ ﻰﻴﺤﻳ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝ ﺎﻗ‬
‫‪٬‬ﺏﻮﻳﺃ ‪٬‬ﻲﻘﻓﺎﻐﻟﺍ ﺏﻮﻳﺃ ﻦﺑ ﻰﺳﻮﻣ ﻦﻋ ‪٬‬ﻊﻓﺎﻧ ﺏﺬﻛ ‪ :‬ﻝﺎﻘﻓ ﺓﺃﺮﻤﻟﺍ ﺮﺑﺩ ﻲﻓ ‪:‬ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ ﺙﺪﺤﻳ ﺎﻌﻓﺎﻧ ﻥﺇ ‪:‬ﻱﺩﺎﻳﺰ ﻟﺍ ﺪﺟﺎﻣ ﻲﺑﻷ ﺖﻠﻗ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﻙﻮﻠﻤﻣ ﻊﻓﺎﻧﻭ ﺮﻤﻋ ﻦﺑﺍ ﻓﺴﻤﻌﺘﻪ ﻳﻘﻝﻮ‪ :‬ﻣﺎ ﻧﻈﺮﺕ ﺇﻰﻟ ﻓﺮﺝ ﺍﻣﺃﺮﺗﻲ ﻣﻨﺬ ﻛﺬﺍ ﻭﻛﺬﺍ‪ - 3 46 8.‬ﺪﺣ ﻨﺛﻲ ﺃ ﻮﺑ ﺑﻼﻗ ﺔ ﻗ ﺎﻝ‪ :‬ﺎﻨﺛ ﺪﺒﻋ‬
‫ﺖﺒ ﺤﺻ‬
‫‪٬‬ﺪ ﻤﺼﻟﺍ ‪٬‬ﻲﺑﺃ ﻲﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺏﻮﻳﺃ ﻦﻋ ﻦﻋ ‪٬‬ﻊﻓﺎﻧ ‪٬‬ﻢﻠﺴﻣ ﻮﺑﺃ ﻲﻨﺛﺪﺣ ‪.3469 -‬ﺮﺑﺪﻟﺍ ﻲﻓ ‪:‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻲﻧﺃ ﻢﻜ ﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ ﻗﺎﻝ‪:‬‬
‫‪٬‬ﺮﻳﺮ ﻀﻟﺍ ﺮﻤﻋ ﻮﺑﺃ ﺎﻨﺛ ‪٬‬ﻊﻳﺭﺯ ﻦﺑ ﺪﻳﺰﻳ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﻢﺳﺎﻘﻟﺍ ﻦﺑ ﺡﻭﺭ ﺎﻨﺛ ﻝﺎﻗ ء ﺍﺩﺭﺪ ﻟﺍ ﻮﺑﺃ ﻞﺌﺳ ‪ :‬ﻝﺎﻗ ﺓﺩﺎﺘﻗ ﻦﻋ ءﺎﺴﻨﻟﺍ ﻥﺎﻴﺗﺇ ﻦﻋ ‪ ٬‬ﻦﻫﺭﺎﺑﺩﺃ ﻲﻓ‬
‫ﻦﻋ ﻝﺄﺴﻳ ﺔﻜﻴﻠﻣ ﻲﺑﺃ ﻦﺑﺍ ﺕﺪﻬﺸﻓ ‪:‬ﺡﻭﺭ ﻝﺎﻗ ﺍﺮﻓﺎﻛ ﻻﺇ ﻚﻟﺫ ﻞﻌﻔﻳ ﻞﻫ ‪:‬ﻝﺎﻘﻓ ‪٬‬ﻚﻟﺫ ‪٬‬ﻲﻠﻋ ﺹ ﺎﺘﻋﺎﻓ ﺔﺣﺭﺎﺒﻟﺍ ﻲﻟ ﺔﻳﺭﺎﺟ ﻦﻣ ﻪﺗﺩﺭﺃ ﺪﻗ ‪ :‬ﻝﺎﻘﻓ‬
‫‪٬‬ﻢﺤ ﺸﺑ ﻭﺃ ﻦﻫﺪﺑ ﺖﻨﻌﺘﺳﺎﻓ ء ﺍﺩﺭﺪ ﻟﺍ ﺎﺑﺃ ﻥﺃ ﺓﺩﺎﺘﻗ ﺎﻧﺮﺒﺧﺃ ﷲﺍ ﻥﺎﺤﺒﺳ ‪:‬ﻪﻟ ﺖ ﻠﻘﻓ ﻝ‪:‬ﺎﻗ ﻗﺎﻝ‪ :‬ﻫﻞ ﻳﻌﻔﻞ ﻟﺫﻚ ﺇﻻ ﻛﺎﻓﺮ! ﺎﻘﻓﻝ‪ :‬ﻚﻨﻌﻟ ﺍﷲ ﻭﻟﻌﻦ ﻗﺘﺓﺩﺎ!‬
‫‪٬‬ﺍﺪﺑﺃ ﺎﺌﻴﺷ ﻚﻨﻋ ﺙﺪﺣﺃ ﻻ ‪:‬ﺖ ﻠﻘﻓ ﺪﺒﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﺪﻤﺤﻣ ﻪﺑ ﻲﻨﺛﺪﺣ ‪3470 -‬ﺎ‪:‬ﻤﺑ ﻢﻬﻟﻮﻘﻟ ﺔﻟﺎﻘﻤﻟﺍ ﻩﺬﻫ ﻮ ﻠﺋﺎﻗ ﻞﺘﻋﺍﻭ‪.‬ﻚ ﻟﺫ ﺪﻌﺑ ﺖﻣﺪﻧ ﻢﺛ‬
‫‪٬‬ﻢﻜﺤﻟﺍ ‪٬‬ﻰﺸﻋﻷﺍ ﺲﻳﻭﺃ ﻲﺑﺃ ﻦﺑ ﺮﻜﺑ ﻮﺑﺃ ﺎﻧﺮﺒﺧﺃ ‪:‬ﻝﺎﻗ ‪ ٬‬ﻝﻼﺑ ﻦﺑ ﻥﺎﻤﻴ ﻠﺳ ﻦﻋ ‪٬‬ﻢﻠﺳﺃ ﻦﺑ ﺪﻳﺯ ﻦﻋ ﻦﻋ ﻦﺑﺍ ﻋﻤﺮ‪ :‬ﺃﻥ ﺟﺭﻼ ﺃﺗﻰ ﺍﻣﺮﺃﻪﺗ ﻓﻲ‬
‫‪ ٬‬ﺎﻫﺮﺑﺩ ‪٬‬ﻚﻟﺫ ﻦﻣ ﻪﺴﻔﻧ ﻲﻓ ﺪﺟﻮﻓ ‪٬‬ﺲﻧﻮﻳ ﻲﻨﺛﺪﺣ ‪{ 3471 -‬ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﷲﺍ ﻝﺰﻧﺄﻓ ‪٬‬ﻊﻓﺎﻧ ﻦﺑﺍ ﻲﻧﺮﺒﺧﺃ ﻝ‪:‬ﺎﻗ‬
‫‪٬‬ﺪﻌﺳ ﻦﺑ ﻡﺎﺸﻫ ﻦﻋ ‪٬‬ﻢﻠﺳﺃ ﻦﺑ ﺪﻳﺯ ﻦﻋ ء ﺎﻄﻋ ﻦﻋ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺪﻬﻋ ﻰﻠﻋ ﺎﻫﺮﺑﺩ ﻲﻓ ﻪﺗﺃﺮﻣﺍ ﺏﺎ ﺻﺃ ﻼﺟﺭ ﻥﺃ ‪:‬ﺭﺎﺴﻳ ﻦﺑ‬
‫‪٬‬ﻢﻠﺳﻭ ﺄﻓﻧﻜﺮ ﺍﻟﺎﻨﺱ ﻚﻟﺫ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﺛﻔﺮﻫﺎ ﺄﻓﻧﺰﻝ ﷲﺍ ﺗﻌﺎﻟﻰ ﺫﻛﻩﺮ‪} :‬ﻧﺴﺎﺅﻛﻢ ﺮﺣﺙ ﻟﻜﻢ ﺄﻓﺗﺍﻮ ﺣﺮﺛﻜﻢ ﺃﻧﻰ ﺷﺌﺘﻢ{ ﻭﻗﺎﻝ ﻥﻭﺮﺧﺁ‪ :‬ﻣﻌﻨﻰ ﺫﻟﻚ‪:‬‬
‫‪٬‬ﻢﺘﺌﺷ ﻒﻴﻛ ﻢﻜﺛﺮﺣ ﺍﻮﺘﺋﺍ ‪٬‬ﻕﺎﺤﺳﺇ ﻦﺑ ﺪﻤﺣﺃ ﻲﻨﺛﺪﺣ ‪:3472 -‬ﻚﻟﺫ ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﺍﻮﻟﺰﻌﺗ ﻼﻓ ﻢﺘﺌﺷ ﻥﺇﻭ ﺍﻮ ﻟﺰﻋﺎﻓ ﻢﺘﺌﺷ ﻥﺇ ‪٬‬ﺪﻤﺣﺃ ﻮﺑﺃ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ‬
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‫‪٬‬ﺢﻟﺎﺻ ﻦﺑ ﻦﺴﺤﻟﺍ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﺚﻴﻟ ﻦﻋ ‪٬‬ﻥﺎﻨﺳ ﻦﺑ ﻰﺴﻴﻋ ﻦﻋ ‪٬‬ﺍﻮ ﻟﺰﻋﺎﻓ ﻢﺘﺌﺷ ﻥﺇ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﺐﻴﺴﻤﻟﺍ ﻦﺑ ﺪﻴﻌﺳ ﻦﻋ ﻭﺇﻥ‬
‫‪٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﺎﻨﺛﺪﺣ ‪.3473 -‬ﺍﻮ ﻟﺰﻌﺗ ﻼﻓ ﻢﺘﺌﺷ ‪٬‬ﻊﻴﻛﻭ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺲﻧﻮﻳ ﻦﻋ ‪٬‬ﻕﺎﺤﺳﺇ ﻲﺑﺃ ﻦﻋ ‪٬‬ﺮﻴﻤﻋ ﻦﺑ ﺓﺪﺋﺍﺯ ﻦﻋ ﻥﺇ ‪:‬ﻝﺎﻗ ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ‬
‫‪٬‬ﻝﺰﻋﺎﻓ ﺖﺌﺷ ‪٬‬ﻞﺒﻘﻟﺍﻭ ﺝﺮﻔﻟﺍ ﻲﻓ ﺓﺮﺑﺪﻣﻭ ﺔﻠﺒﻘﻣ ﻢﺘﺌﺷ ﻒﻴﻛ {ﻢﺘﺌﺷ ﻰﻧ ﺃ} ‪:‬ﻪ ﻟﻮﻗ ﻰﻨﻌﻣ ﻟﻮﺍ‪:‬ﺎﻗ ﻦﻳﺬ ﻟﺍ ﺎﻣﺃﻭ‪.‬ﻝﺰﻌﺗ ﻼﻓ ﺖﺌﺷ ﻥﺇﻭ ﺈﻓﻧﻬﻢ ﻗﺎﺍﻮﻟ‪ :‬ﻥﺇ‬
‫ءﺎﺴﻨﻟﺍ ﻥﺎﻴﺗﺇ ﺍﻭﺮﻜﻨﺘﺳﺍ ﺩﻮﻬﻴ ﻟﺍ ﻦﻣ ﻡﻮﻗ ﺭﺎﻜﻨﺘﺳﺍ ﻲﻓ ﺖﻟﺰﻧ ﺎﻤﻧﺇ ﺔﻳﻵﺍ ‪٬‬ﻦﻫﺭ ﺎﺑﺩﺃ ﻞﺒﻗ ﻦﻣ ﻦﻬﻟﺎﺒﻗﺃ ﻲﻓ ﺎﻣ ﺔﺤﺻ ﻰ ﻠﻋ ﻞﻴ ﻟﺩ ﻚﻟﺫ ﻲﻓﻭ ‪ :‬ﺍﻭ ﻝﺎﻗ‬
‫‪ ٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﻪﺑ ﻲﻨﺛﺪﺣ ‪:3474 -‬ﺎﻤﺑ ﻚﻟﺫ ﻢﻬ ﻠﻴﻘﻟ ﺍﻮﻠﺘﻋﺍﻭ‪.‬ﺎﻨﻠﻗ ﺎﻣ ﻰ ﻠﻋ ﻚﻟﺫ ﻰﻨﻌﻣ ﻥﺃ ﻦﻣ ﺎﻨﻠﻗ ‪ ٬‬ﻲﺑﺭ ﺎﺤﻤﻟﺍ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻕﺎﺤﺳﺇ ﻦﺑ ﺪﻤﺤﻣ ﺎﻨﺛ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﺢﻟﺎﺻ ﻦﺑ ﻥﺎﺑﺃ ﻦﻋ ‪٬‬ﺪﻫﺎﺠﻣ ﻦﻋ ﺔﻳﺁ ﻞﻛ ﺪﻨﻋ ﻪﻔﻗﻭﺃ ﻪﺘﻤﺗﺎﺧ ﻰﻟﺇ ﻪﺘﺤﺗﺎﻓ ﻦﻣ ﺕﺎﺿﺮﻋ ﺙﻼﺛ ﺱ ﺎﺒﻋ ﻦﺑﺍ ﻰﻠﻋ ﻒﺤﺼﻤﻟﺍ ﺖ ﺿﺮﻋ ‪ :‬ﻝﺎﻗ‬
‫ﻪﻟﺎﺳﺃﻭ ‪٬‬ﺎﻬﻨﻋ ‪٬‬ﺶﻳﺮﻗ ﻦﻣ ﻲﺤﻟﺍ ﺍﺬﻫ ﻥﺇ ‪:‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﺔﻳ ﻵﺍ ﻩﺬﻫ ﻰﻟﺇ ﻰﻬﺘﻧﺍ ﻰﺘﺣ ﺍﻮﻧﺎﻛ‬
‫ءﺎﺴﻨﻟﺍ ﻥﻮﺣﺮﺸﻳ ‪٬‬ﺔﻜﻤﺑ ‪٬‬ﺭﺎﺼﻧﻷﺍ ﻲﻓ ﺍﻮﺟﻭﺰﺗ ﺔﻨﻳﺪﻤﻟﺍ ﺍﻮﻣﺪﻗ ﺎﻤ ﻠﻓ ‪.‬ﺕ ﺍﺮﺑﺪﻣﻭ ﺕﻼﺒﻘﻣ ﻦﻬﺑ ﻥﻭﺫﺬﻠﺘﻳﻭ ﻫﺬﻓﺒﺍﻮ ﻟﻌﻔﻴﻠﻮﺍ ﺑﻬﻦ ﻛﻤﺎ ﺎﻛﻧﺍﻮ ﻳﻔﻠﻌﻮﻥ‬
‫ء ﺎﺴﻨ ﻟﺎﺑ ‪٬‬ﺔﻜﻤﺑ ءﻲﺷ ﺍﺬﻫ ‪:‬ﻦﻠﻗﻭ ﻚﻟﺫ ﻥﺮﻜﻧﺄﻓ ‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﻰﻟﺇ ﻰﻬﺘﻧﺍ ﻰﺘﺣ ﺚﻳﺪﺤﻟﺍ ﺮﺸﺘﻧﺎﻓ ﻪﻴﻠﻋ ﻰﺗﺆﻧ ﻦﻜﻧ ﻢﻟ ﻝﺰﻧﺄﻓ‬
‫ﻲﻨﻌﻳ ﺎﻤﻧ ﺇﻭ ﺔﻛﺭﺎﺒﻓ ﺖﺌﺷ ﻥﺇﻭ ﺓﺮﺑﺪﻤﻓ ﺖﺌﺷ ﻥﺇﻭ ﺔﻠﺒﻘﻤﻓ ﺖﺌﺷ ﻥﺇ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅ ﺎﺴﻧ} ‪:‬ﻚﻟﺫ ﻲﻓ ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﷲﺍ‬
‫‪٬‬ﺙﺮﺤ ﻠﻟ ﺪﻟﻮﻟﺍ ﻊ ﺿﻮﻣ ﻚﻟﺬﺑ ‪ ٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﺎﻨﺛﺪﺣ ‪.‬ﺖﺌﺷ ﺚﻴﺣ ﻦﻣ ﺙﺮﺤﻟﺍ ﺖﺋﺍ ﻮﻝ‪:‬ﻘﻳ ﻦﺑ ﺲﻧﻮﻳ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﺮﻴﻜﺑ ﻦﻋ ﺤﻣﻤﺪ ﻦﺑ ﺇﺳﺤﺎﻕ ﺑﺈﺳﻨﻩﺩﺎ‬
‫‪٬‬ﺭﺎﺸﺑ ﻦﺑ ﺪﻤﺤﻣ ﺎﻨﺛﺪﺣ ‪. 3475 -‬ﻩﻮ ﺤﻧ ‪٬‬ﻱﺪﻬﻣ ﻦﺑﺍ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪ ٬‬ﻥﺎﻴﻔﺳ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﺭﺪﻜﻨﻤﻟﺍ ﻦﺑ ﺪﻤﺤﻣ ﻦﻋ ﺩﻮﻬﻴﻟﺍ ﻥﺇ ‪:‬ﻝﻮﻘﻳ ﺍﺮﺑﺎﺟ ﺖﻌﻤﺳ ‪ :‬ﻝﺎﻗ‬
‫‪٬‬ﻝﻮﺣﺃ ﻩﺪﻟﻭ ﻥﺎﻛ ﺎﻬﺋﺍﺭﻭ ﻦﻣ ﺎﻬﺟﺮﻓ ﻲﻓ ﻪﻠﻫﺃ ﻞﺟﺮﻟﺍ ﻊﻣﺎﺟ ﺍﺫﺇ ‪:‬ﻥﻮﻟﻮﻘﻳ ﺍﻮﻧﺎﻛ ﺄﻓﻧﺰﻝ ﷲﺍ ﺗﻌﺎﻟﻰ ﺫﻛﻩﺮ‪} :‬ﻧﺴﺎﺅﻛﻢ ﺮﺣﺙ ﻟﻜﻢ ﺄﻓﺗﺍﻮ ﺣﺮﺛﻜﻢ‬
‫‪٬‬ﻰﺳﻮﻣ ﻦﺑ ﺪﻫ ﺎﺠﻣ ﺎﻨﺛﺪﺣ {ﻢﺘﺌﺷ ﻰﻧﺃ ‪٬‬ﻥﻭﺭ ﺎﻫ ﻦﺑ ﺪﻳﺰﻳ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﻱﺭﻮﺜﻟﺍ ﺎﻧﺮﺒﺧﺃ ‪ :‬ﻝﺎﻗ ‪٬‬ﺭﺪﻜﻨﻤﻟﺍ ﻦﺑ ﺪﻤﺤﻣ ﻦﻋ ﻋﻦ ﺟﺎﺮﺑ ﺑﻦ ﻋﺒﺪ ﷲﺍ ﻗﺎﻝ‪:‬‬
‫‪ ٬‬ﻝﻮﺣﺃ ﻥﺎﻛ ﺪ ﻟﻭ ﺎﻤﻬﻨﻴﺑ ﻥﺎﻛﻭ ﺎﻫﺮﺑﺩ ﻦﻣ ﺎﻬﻠﺒﻗ ﻲﻓ ﻪﺗﺃﺮﻣﺍ ﻞﺟﺮ ﻟﺍ ﻰﺗﺃ ﺍﺫﺇ ﺩ‪:‬ﻮﻬﻴ ﻟﺍ ﺖﻟﺎﻗ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅ ﺎﺴﻧ} ‪:‬ﻩﺮﻛﺫ ﻰ ﻟﺎﻌﺗ ﷲﺍ ﻝﺰﻧ ﺄﻓ‬
‫‪٬‬ﺏﻮﻧﺬﻟﺍ ﻦﻣ ﻦﻴﺑ ﺍﻮﺘﻟﺍ ﺐﺤﻳ ﷲﺍ ﻥﺇ ‪ :‬ﻝﺎﻗ ﻦﻣ ﻝﻮﻗ ﺏﺍﻮﺼﻟﺎﺑ ﻚﻟﺫ ﻲﻓ ﻝﺍﻮ ﻗﻷﺍ ﻰﻟﻭﺃﻭ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ءﺎﻤﻟ ﺎﺑ ﻦﻳﺮﻬﻄﺘﻤ ﻟﺍ ﺐﺤﻳﻭ ؛ﺓﻼﺼﻠﻟ‬
‫‪ ٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﺎﻨﺛﺪﺣ ‪.3476 -‬ﻪﻴﻧﺎﻌﻣ ﺮﻫﺎﻇ ﻦﻣ ﺐﻠﻏﻷﺍ ﻮﻫ ﻚﻟﺫ ﻥﻷ ‪ ٬‬ﻥﺎﻤﻴ ﻠﺳ ﻦﺑ ﻢﻴﺣﺮ ﻟﺍ ﺪﺒﻋ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﻢﻴﺜﺧ ﻦﺑﺍ ﻥﺎﻤﺜﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﻋ‬
‫‪٬‬ﻂﺑﺎﺳ ﻦﺑ ﻦﻤﺣﺮ ﻟﺍ ﺪﺒﻋ ﻦﻋ ‪٬‬ﺮﻜﺑ ﻲﺑﺃ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﺖﻨﺑ ﺔ ﺼﻔﺣ ﻦﻋ ‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﻲﺒﻨﻟﺍ ﺡﻭﺯ ﺔﻤﻠﺳ ﻡﺃ ﻦﻋ ﺝﻭﺰﺗ ‪:‬ﺖﻟﺎﻗ‬
‫‪٬‬ﺓﺃﺮﻣﺍ ﻞ ﺟﺭ ‪٬‬ﺎﻬﻴﺒﺠﻳ ﻥﺃ ﺩﺍﺭﺄﻓ ‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﻝﺄﺳﺃ ﻰﺘﺣ ‪:‬ﺖﻟﺎﻗﻭ ﻪﻴﻠﻋ ﺖﺑﺄﻓ ﺕﺮﻛﺬﻓ ‪.‬ﻲﻟ ﻚﻟﺫ ﺕﺮﻛﺬﻓ ‪:‬ﺔﻤﻠﺳ ﻡﺃ ﺕ ﻝﺎﻗ‬
‫‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺮﻟ ﻚﻟﺫ ﺔﻤﻠﺳ ﻡﺃ ﻢﻛﺅﺎ ﺴﻧ} ‪:‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺎﻬﻴﻠﻋ ﺃﺮﻗ ﺕءﺎﺟ ﺎﻤﻠﻓ " !ﺎﻬﻴﻟﺇ ﻲ ﻠﺳﺭﺃ" ‪ :‬ﻝﺎﻘﻓ‬
‫‪٬‬ﺍﺪﺣﺍﻭ ﺎﻣﺎﻤ ﺻ" {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ‪٬‬ﺐﻳﺮﻛ ﻮﺑﺃ ﺎﻨﺛﺪﺣ ‪ " .‬ﺍﺪﺣﺍﻭ ﺎﻣﺎﻤﺻ ‪٬‬ﻡ ﺎﺸﻫ ﻦﺑ ﺔﻳﻭﺎﻌﻣ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﺪﺒﻋ ﻦﺑ ﻥﺎﻴﻔﺳ ﻦﻋ‬
‫‪ ٬‬ﻥﺎﻤﺜﻋ ﻦﺑ ﷲﺍ ‪٬‬ﻂﺑﺎﺳ ﻦﺑﺍ ﻦﻋ ‪٬‬ﺮﻜﺑ ﻲﺑﺃ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﺔﻨﺑﺍ ﺔﺼﻔﺣ ﻦﻋ ‪٬‬ﺔﻤﻠﺳ ﻡﺃ ﻦﻋ ‪٬‬ﺭﺎﺼﻧﻷﺍ ﻲﻓ ﺍﻮﺟﻭﺰﺘﻓ ﻥﻭﺮﺟﺎﻬﻤﻟﺍ ﻡﺪﻗ ‪:‬ﺖﻟﺎﻗ‬
‫‪٬‬ﻥﻮﺒﺠﻳ ﺍﻮﻧ ﺎﻛﻭ ‪٬‬ﻚﻟﺫ ﻞﻌﻔﺗ ﻻ ﺭ ﺎﺼﻧ ﻷﺍ ﺖﻧﺎﻛﻭ ﻲﺒﻨﻟﺍ ﺖﺗ ﺄﻓ ‪.‬ﻚﻟﺫ ﻦﻋ ﻪﻟﺄﺳﺄﻓ ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﻲﺒﻨﻟﺍ ﻲﺗﺁ ﻰﺘﺣ ‪:‬ﺎﻬﺟﻭﺰﻟ ﺓﺃﺮﻣﺍ ﺖﻟ ﺎﻘﻓ‬
‫‪٬‬ﻢ ﻠﺳﻭ ﻪﻴ ﻠﻋ ﷲﺍ ﻰﻠﺻ ‪٬‬ﻪﻟﺄﺴﺗ ﻥﺃ ﺖﻴﺤﺘﺳﺎﻓ ‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺎﻫﺎﻋﺪﻓ ‪.‬ﺎﻧﺃ ﺖﻟﺄﺴﻓ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ﻬﺎ‪:‬ﻴﻠﻋ ﺃﺮﻘﻓ‬
‫‪٬‬ﻕﺎﺤﺳﺇ ﻦﺑ ﺪﻤﺣﺃ ﻲﻨﺛﺪﺣ " ‪ .‬ﺍﺪﺣﺍﻭ ﺎﻣﺎﻤﺻ ﺍﺪﺣﺍﻭ ﺎﻣ ﺎﻤﺻ" {ﻢﺘﺌﺷ ﻰﻧﺃ ‪.‬ﻢﻜﺛﺮﺣ ‪٬‬ﺪﻤﺣﺃ ﻮﺑﺃ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻥﺎﻴﻔﺳ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﻋ‬
‫‪٬‬ﻥﺎﻤﺜﻋ ‪٬‬ﻂﺑﺎﺳ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﻦﻋ ‪ ٬‬ﻦﻤﺣﺮ ﻟﺍ ﺪﺒﻋ ﺖﻨﺑ ﺔﺼﻔﺣ ﻦﻋ ‪٬‬ﺔﻤﻠﺳ ﻡﺃ ﻦﻋ ﻋﻦ ﻟﺍﻨﺒﻲ ﻠﺻﻰ ﷲﺍ ﻠﻋﻴﻪ ﻭﺳﻠﻢ ﺑﻨﺤﻮﻩ‪ .‬ﺪﺣﺛﻨﺎ ﺍﺑﻦ ﺸﺑﺎﺭ‬
‫‪٬‬ﻰﻨﺜﻤﻟﺍ ﻦﺑﺍﻭ ‪٬‬ﻱﺪﻬﻣ ﻦﺑﺍ ﺎﻨﺛ ‪:‬ﻻﺎﻗ ‪٬‬ﻱﺭﻮﺜﻟﺍ ﻥﺎﻴﻔﺳ ﺎﻨﺛ ‪:‬ﻝ ﺎﻗ ‪٬‬ﻢﻴﺜﺧ ﻦﺑ ﻥﺎﻤﺜﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﻋ ‪٬‬ﻂﺑﺎﺳ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ﻦﻋ ﺔﻨﺑﺍ ﺔﺼﻔﺣ ﻦﻋ‬
‫‪ ٬‬ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ‪٬‬ﺔﻤﻠﺳ ﻡﺃ ﻦﻋ ‪ ٬‬ﺍﺪﺣﺍﻭ ﺎﻣﺎﻤﺻ" ‪ :‬ﻝﺎﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎ ﺴﻧ} ‪:‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﻲﺒﻨﻟﺍ ﻦﻋ ﺎﻣﺎﻤﺻ‬
‫‪٬‬ﻲﻧ ﺍﺮﺤﺒﻟﺍ ﺮﻤﻌﻣ ﻦﺑ ﺪﻤﺤﻣ ﻲﻨﺛﺪﺣ ‪ " .‬ﺍﺪﺣﺍﻭ ‪٬‬ﻲﻣﺮ ﻀﺤ ﻟﺍ ﻕﺎﺤﺳﺇ ﻦﺑ ﺏﻮﻘﻌﻳ ﺎﻨﺛ ﻝ‪:‬ﺎﻗ ‪٬‬ﺐﻴﻫﻭ ﻲﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﻥ ﺎﻤﺜﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻲﻨﺛ ‪ :‬ﻝﺎﻗ ﻦﻋ‬
‫ﻦﻋ ﻚﻟﺄﺳﺃ ﻥﺃ ﺪﻳﺭﺃ ﻲﻧﺇ ‪:‬ﺔﺼﻔﺤﻟ ﺖﻠﻗ ‪:‬ﻝﺎﻗ ﻂﺑ ﺎﺳ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ ءﻲﺷ ‪٬‬ﻚﻟﺄﺳﺃ ﻥﺃ ﻚﻨﻣ ﻲﺤﺘﺳﺃ ﺎﻧﺃﻭ ﻗﺎﻝ ﺕ‪ :‬ﻞﺳ ﻳﺎ ﺑﻨﻲ ﻋﻤﺎ ﺑﺪﺍ ﻟﻚ!‬
‫ءﺎﺴﻨﻟﺍ ﻥﺎﻴﺸﻏ ﻦﻋ ﻚﻟﺄﺳﺃ ‪:‬ﺖﻠﻗ ؟ ﻦﻫﺭﺎﺑﺩﺃ ﻲﻓ ‪٬‬ﺔﻤﻠﺳ ﻡﺃ ﻲﻨﺘﺛﺪﺣ ‪:‬ﺖ ﻟﺎﻗ ‪٬‬ﻲﺒﺠﺗ ﻻ ﺭ ﺎﺼﻧ ﻷﺍ ﺖﻧﺎﻛ ‪:‬ﺖﻟﺎﻗ ‪٬‬ﻥﻮﺒﺠﻳ ﻥﻭﺮﺟ ﺎﻬﻤ ﻟﺍ ﻥﺎﻛﻭ ﻓﺘﺰﻭﺝ‬
‫‪ ٬‬ﺐﻳﺮﻛ ﻲﺑﺃ ﺚﻳﺪﺣ ﻮﺤﻧ ﺮﻛﺫ ﻢﺛ ‪.‬ﺭﺎﺼﻧﻷﺍ ﻦﻣ ﺓ ﺃﺮﻣﺍ ﻦﻳﺮﺟﺎﻬﻤ ﻟﺍ ﻦﻣ ﻞﺟﺭ ‪٬‬ﻰﻨﺜﻤﻟﺍ ﻦﺑﺍ ﺎﻨﺛﺪﺣ ‪.‬ﻡﺎﺸﻫ ﻦﺑ ﺔﻳﻭﺎﻌﻣ ﻦﻋ ﻦﺑ ﺐﻫﻭ ﻲﻨﺛ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﺮﻳﺮﺟ ‪٬‬ﺔﺒﻌﺷ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ‪٬‬ﷲﺍ ﺪﺒﻋ ﻦﺑ ﺮﺑﺎﺟ ﺖﻌﻤﺳ ‪:‬ﻝﺎﻗ ‪:‬ﺭﺪﻜﻨﻤﻟﺍ ﻦﺑﺍ ﻦﻋ ﺔﻛﺭﺎﺑ ﻪﺗﺃﺮﻣﺍ ﻞﺟﺮ ﻟﺍ ﻰﺗﺃ ﺍﺫﺇ ﻮﻟﻮﻥ‪:‬ﻘﻳ ﺍﻮﻧﺎﻛ ﺩﻮﻬﻴﻟﺍ ﻥﺇ ‪ :‬ﻝﻮﻘﻳ‬
‫ء ﺎﺟ ‪ ٬‬ﻝﻮﺣﺃ ﺪﻟﻮﻟﺍ ‪٬‬ﻲﺳﻮﻄﻟﺍ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﺪﻤﺣﺃ ﻦﺑ ﺪﻤﺤﻣ ﻲﻨ ﺛﺪﺣ ‪{ 3477 -‬ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ﺖﻟﺰﻨﻓ ﻝﺎﻗ‪ :‬ﺎﻨﺛ‬
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‫‪٬‬ﻰﺳﻮﻣ ﻦﺑ ﻦﺴﺤﻟﺍ ‪ ٬‬ﻲﻤﻘﻟﺍ ﺏﻮﻘﻌﻳ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺮﻔﻌﺟ ﻦﻋ ‪٬‬ﺮﻴﺒﺟ ﻦﺑ ﺪ ﻴﻌﺳ ﻦﻋ ‪٬‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ ﻝﺎﻗ‪ :‬ءﺎﺟ ﻋﻤﺮ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻴﻠﻋﻪ‬
‫؟ﻚﻜﻠﻫﺃ ﻱﺬﻟﺍ ﺎﻣﻭ" ‪:‬ﻝﺎﻗ !ﺖﻜﻠﻫ ﷲﺍ ﻝﻮﺳﺭ ﺎﻳ ‪:‬ﻝﺎﻘﻓ ﻢﻠ ﺳﻭ " ‪٬‬ﺔﻠﻴﻠﻟﺍ ﻲﻠﺣﺭ ﺖﻟﻮﺣ ‪:‬ﻝﺎﻗ ‪٬‬ﺎﺌﻴﺷ ﻪﻴﻠﻋ ﺩﺮﻳ ﻢﻠﻓ ‪:‬ﻝﺎﻗ ﻰﻟﺇ ﷲﺍ ﻰﺣﻭﺄﻓ ‪:‬ﻝﺎﻗ‬
‫‪٬‬ﺮ ﺑﺩﺃﻭ ﻞﺒﻗﺃ" {ﻢ ﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﺔﻳﻵﺍ ﻩﺬﻫ ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰ ﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺔﻀﻴﺤﻟﺍﻭ ﺮﺑﺪﻟﺍ ﻖﺗﺍﻭ "‬
‫ﻰﻴﺤﻳ ﻦﺑ ﺎﻳﺮﻛﺯ ﺎﻨﺛﺪﺣ ‪٬ . 3478 -‬ﻱﺮﺼﻤﻟﺍ ‪ ٬‬ﻲﻧﺍﺮﺤﻟﺍ ﺢﻟﺎﺻ ﻮﺑﺃ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺔﻌﻴﻬﻟ ﻦﺑﺍ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﻋﻦ ﺰﻳﻳﺪ ﺑﻦ ﺃﺑﻲ ﺐﻴﺒﺣ ﻥﺃ ﻋﺎﻣﺮ ﺑﻦ ﻳﺤﻴﻰ‬
‫‪٬‬ﻲﻧﺎﻌﻨ ﺼﻟﺍ ﺶﻨﺣ ﻦﻋ ﻩﺮﺒ ﺧﺃ ‪٬‬ءﺎﻴﺷﺃ ﻦﻋ ﻪﻧﻮﻟﺄﺴﻳ ﻢﻠﺳﻭ ﻪﻴ ﻠﻋ ﷲﺍ ﻰ ﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﻰﻟﺇ ﺍﻮﺗﺃ ﺮﻴﻤﺣ ﻦﻣ ﺎﺳﺎﻧ ﻥﺃ ‪:‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ ﻓﻘﺎﻝ ﺭﺟﻞ‬
‫‪٬‬ء ﺎﺴﻨ ﻟﺍ ﺐﺣﺃ ﻞﺟﺭ ﻲﻧﺇ ﷲﺍ ﻝﻮﺳﺭ ﺎﻳ ‪:‬ﻢﻬﻨﻣ ؟ﻚﻟﺫ ﻲﻓ ﻯﺮﺗ ﻒﻴﻜﻓ ‪٬‬ﻪﻨﻋ ﺍﻮﻟﺄﺳ ﺎﻣ ﻥﺎﻴﺑ ﺓﺮﻘﺒ ﻟﺍ ﺓﺭﻮﺳ ﻲﻓ ﻩﺮﻛﺫ ﻰﻟ ﺎﻌﺗ ﷲﺍ ﻝﺰﻧﺄﻓ ﺎﻤﻴﻓ ﻝﺰﻧﺃﻭ‬
‫ﻚﻟﺫ ﻥﺎﻛ ﺍﺫﺇ ﺓﺮﺑﺪﻣﻭ ﺔﻠﺒﻘﻣ ﺎﻬﺘﺋﺍﻭ" ‪:‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﻝﺎﻘﻓ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ} ‪:‬ﻞﺟﺮ ﻟﺍ ﻪﻨﻋ ﻝﺄﺳ‬
‫‪٬‬ﻢﺘﺌﺷ ﻪﺣﻭ ﻱﺃ ﻦﻣ {ﻢﺘﺌﺷ ﻰﻧﺃ} ﻪﻟﻮﻗ ﻰﻨﻌﻣ ‪ :‬ﻝﺎﻗ ﻦﻣ ﻝﻮﻗ ﺎﻧﺪﻨﻋ ﻚ ﻟﺫ ﻲﻓ ﻝﻮﻘﻟﺍ ﻦﻣ ﺏﺍﻮ ﺼﻟﺍﻭ‪ " .‬ﺝﺮﻔﻟﺍ ﻲﻓ ﻚﻟﺫﻭ ﻥﺃ ﺃﻧﻰ ﻓﻲ ﻛﻼﻡ‬
‫‪٬‬ﺐﻫﺍﺬﻤﻟﺍﻭ ﻩﻮﺟﻮ ﻟﺍ ﻦﻋ ﺔ ﻟﺄﺴﻤ ﻟﺍ ﻰﻠﻋ ﻡﻼﻜﻟﺍ ﻲﻓ ﺎﻬﺑ ﺉﺪﺘﺑﺍ ﺍﺫﺇ ﻝﺪﺗ ﺔﻤﻠﻛ ﺏﺮﻌﻟﺍ ؟ ﻝﺎﻤﻟﺍ ﺍﺬﻫ ﻚﻟ ﻰﻧﺃ ‪ :‬ﻞﺟﺮﻟ ﻝﺎﻗ ﺍﺫﺇ ﻞﺋ ﺎﻘﻟﺍ ﻥﺄﻜﻓ ﺮﻳﻳﺪ ﻣﻦ‬
‫ﻩﻮﺟﻮﻟﺍ ﻱﺃ ‪٬‬ﻚﻟ ‪ ٬‬ﺍﺬﻛﻭ ﺍﺬﻛ ﻦﻣ ﻮﻝ‪:‬ﻘﻳ ﻥﺄﺑ ﻪﻴﻓ ﺐﻴﺠﻤﻟﺍ ﺐﻴﺠﻳ ﻚﻟﺬﻟ ﻚﻟ ﻰﻧ ﺃ} ‪:‬ﻢﻳﺮﻣ ﻪﺘﻟﺄﺴﻣ ﻲﻓﻭ ﺎﻳﺮﻛﺯ ﻦﻋ ﺍﺮﺒﺨﻣ ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﻝﺎﻗ ﺎﻤﻛ‬
‫‪٬‬ﻰﻨﻌﻤﻟﺍ ﻲﻓ ﻒﻴﻛﻭ ﻦﻳﺃ ﺔﺑﺭﺎﻘﻣ ﻲﻫﻭ [‪: 37‬ﻥﺍﺮﻤﻋ ﻝﺁ] {ﷲﺍ ﺪﻨﻋ ﻦﻣ ﻮﻫ ﺖﻟﺎﻗ ﺍﺬﻫ ‪ ٬‬ﺎﻬﻴﻧﺎﻌﻣ ﺖﻠﺧﺍﺪﺗ ﻚﻟﺬ ﻟﻭ ﻓﺄﺷﻜﻠﺖ "ﺃﻧﻰ " ﻠﻋﻰ ﺎﺳﻣﻌﺎﻬ‬
‫‪٬‬ﻦﻳﺃ ﻰﻨﻌﻤﺑ ﻢﻬﻀﻌﺑ ﺎﻬﻟﻭﺄﺗ ﻰﺘﺣ ﺎﻬﻟﻭﺄﺘﻣﻭ ﻰﻨﻌﻤﺑ ﻢﻬﻀﻌﺑﻭ ‪٬‬ﻒﻴﻛ ‪ ٬‬ﻰﺘﻣ ﻰﻨﻌﻤﺑ ﻥﻭﺮﺧﺁﻭ ﻭﻫﻲ ﻣﺨﺎﻟﺔﻔ ﺟﻤﻴﻊ ﺫﻟﻚ ﻓﻲ ﻣﻌﻨﻫﺎﺎ ﻦﻫﻭ ﺎﻬﻟ‬
‫‪ ٬‬ﻝﺎﺤﻤﻟﺍﻭ ﻦﻛ ﺎﻣﻷﺍ ﻦﻋ ﻡﺎﻬﻔﺘﺳﺍ ﻑﺮﺣ ﻲﻫ ﺎﻤﻧﺇ " ﻦﻳﺃ" ﻥﺃ ﻚﻟﺫﻭ‪.‬ﺕﺎﻔ ﻟﺎﺨﻣ ﻕﺍﺮﺘﻓ ﺎﺑ ﻑﻭﺮﺤﻟﺍ ﻩﺬﻫ ﻲﻧﺎﻌﻣ ﻕﺍﺮﺘﻓﺍ ﻰﻠﻋ ﻝﺪﺘﺴﻳ ﺎﻤﻧﺇﻭ‬
‫؟ﻚ ﻟﺎﻣ ﻦﻳﺃ ‪ :‬ﻝﺎﻘﻓ ﺮﺧﺁ ﻝﺄﺳ ﻮﻟ ﻼﺋﺎﺳ ﻥﺃ ﻯﺮﺗ ﻻﺃ ‪.‬ﺎﻬﻨﻋ ﺔﺑﻮﺟﻷﺍ ‪٬‬ﺍﺬﻛ ﻥﺎﻜﻤﺑ ﻝﺎﻘﻟ ﻦﻳﺃ ‪:‬ﻪﻟ ﻝﺎﻗ ﻮﻟﻭ ؟ﻙﻮﺧﺃ ﻟﺎﻜﻥ ﺍﻟﺠﻮﺍﺏ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺑﺒﺓﺪﻠ‬
‫‪٬‬ﺍﺬﻛ ‪٬‬ﺍﺬﻛ ﻊ ﺿﻮﻤﺑ ﻭﺃ ‪٬‬ﻪ ﻠﺤﻣ ﻦﻋ ﻪ ﻟﺄﺳ ﺎﻣ ﻞﺤﻣ ﻦﻋ ﺮﺒﺨﻟﺎﺑ ﻪﺒﻴﺠﻴﻓ ؟ﺖﻧﺃ ﻒﻴﻛ ﺮ‪:‬ﺧﻵ ﻞﺋﺎﻗ ﻝ ﺎﻗ ﻮﻟﻭ ‪ .‬ﻞﺤﻤﻟﺍ ﻦﻋ ﺔﻟﺄﺴﻣ ﻦﻳﺃ ﻥﺃ ﻢﻠﻌﻴﻓ ﻟﻘﺎﻝ‪:‬‬
‫‪٬‬ﺔﻴ ﻓﺎﻋ ﻲﻓ ﻭﺃ ﺮﻴﺨﺑ ﻭﺃ ﺢﻟﺎﺻ ‪ ٬‬ﺎﻬﻴﻓ ﻮﻫ ﻲﺘﻟﺍ ﻪﻟ ﺎﺣ ﻦﻋ ﻩﺮﺒﺧﺃﻭ ﻰﻧﺃ ‪:‬ﻪﻟ ﻝﺎﻗ ﻮﻟﻭ ‪.‬ﻪﻟﺎﺣ ﻦﻋ ﻝﻭﺆﺴﻤ ﻟﺍ ﻝﺎﺣ ﻦﻋ ﺔﻟﺄﺴﻣ ﻒﻴﻛ ﻥﺃ ﺬﺌﻨﻴﺣ ﻢ ﻠﻌﻴﻓ‬
‫؟ﺖﻴﻤﻟﺍ ﺍﺬﻫ ﷲﺍ ﻰﻴﺤﻳ ‪٬‬ﺍﺬﻛ ﻪﺟﻭﻭ ﺍﺬﻛ ﻪﺟﻭ ﻦﻣ ‪:‬ﻝﺎﻘﻳ ﻥﺃ ﺏﺍﻮﺠﻟﺍ ﻥﺎﻜﻟ ﻓﻴﺼﻒ ﻗﻮﻻ ﻧﻈﺮﻴ ﻣﺎ ﻒﺻﻭ ﺍﷲ ﺗﺎﻌﻟﻰ ﻩﺮﻛﺫ ﻟﻠﻱﺬ ﻗﺎﻝ‪} :‬ﺃﻧﻰ‬
‫ءﺍﺮﻌﺸﻟﺍ ﺖﻗﺮﻓ ﺪﻗﻭ ‪.‬ﻪﺗﺎﻤﻣ ﺪﻌﺑ ﻦﻣ ﻪﺜﻌﺑ ﻦﻴﺣ ﻼﻌﻓ [‪: 259‬ﺓﺮﻘﺒﻟﺍ] {ﺎﻬﺗﻮﻣ ﺪﻌﺑ ﷲﺍ ﻩﺬﻫ ﻰﻴﺤﻳ ‪٬‬ﺎﻫﺭ ﺎﻌﺷﺃ ﻲﻓ ﻚﻟﺫ ﻦﻴﺑ ﻓﻘﺎﻝ ﻟﺍﻜﻤﻴﺖ ﺑﻦ‬
‫ﺮـﻛﺬﺗﺪ‪:‬ﻳﺯ ﻻﻭ ﺓﻮﺒﺻ ﻻ ﺚﻴﺣ ﻦﻣ ﺏﺮﻄﻟﺍ ﻚﺑﺎﻧ ﻦﻳﺃ ﻦﻣﻭ ﻰﻧﺃﺎ‪:‬ﻀﻳﺃ ﻝﺎﻗﻮﻠﺑﻷﺍ ﺔﻤﺠﻬ ﻟﺍ ﻱﺬﻛ ﻪﻴﺴﻔﻧ ﺮﻣ ﺍﺆﻳ ﻪﺑﺮﺷ ﻦﻳﺃ ﻦﻣﻭ ﻰﻧﺃ ﻦﻣ‬
‫ءﺎ ﺠﻴﻔﺒﻳﺭ ـﺑ "‪٬‬ﻥﺎﻜﻤﻟﺍ ﻦﻋ ﺔﻟﺄﺴﻤﻠﻟ " ﻦﻳﺃ" ﻭ ﻪﺟﻮﻟﺍ ﻦﻋ ﺔ ﻟﺄﺴﻤﻠﻟ " ﻰﻧﺃ ﻱﺬ ﻟﺍﻭ‪.‬ﺏﺮﻄﻟﺍ ﻚﻌﺟﺭ ﻊﺿﻮﻣ ﻱﺃ ﻦﻣﻭ ﻪﺟﻭ ﻱﺃ ﻦﻣ ‪ :‬ﻝﺎﻗ ﻪﻧﺄﻜﻓ‬
‫‪٬‬ﻢﺘﺌﺷ ﻒﻴﻛ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﷲﺍ ﻝﻮﻗ ﻝﻭﺄﺗ ﻦﻣ ﻝﻮﻗ ﺩﺎ ﺴﻓ ﻰﻠﻋ ﻝﺪﻳ ‪٬‬ﻢﺘﺌﺷ ﺚﻴﺣ ﻰﻨﻌﻤﺑ ﻪﻟﻭﺄﺗ ﻭﺃ ﻰﺘﻣ ﻰﻨﻌﻤﺑ ﻭﺃ‬
‫‪٬‬ﻢﺘﺌﺷ ؛ﻢﺘﺌﺷ ﻦﻳﺃ ﻰﻨﻌﻤﺑ ﻭﺃ ؟ﻚﻠﻫﺃ ﻲﺗﺄﺗ ﻰﻧﺃ ‪:‬ﺮﺧﻵ ﻝﺎﻗ ﻮﻟ ﻼﺋﺎﻗ ﻥﺃ ‪٬‬ﺎﻫﺮﺑﺩ ﻦﻣ ﻭﺃ ﺎﻬﻠﺒﻗ ﻦﻣ ‪ :‬ﻝﻮﻘﻳ ﻥﺃ ﺏﺍﻮﺠﻟﺍ ﻥﺎﻜﻟ ﻰﻟﺎﻌﺗ ﷲﺍ ﺮﺒﺧﺃ ﺎﻤﻛ‬
‫‪٬‬ﺏﺍﻮﺠﻟﺍ ﻮﻫ ﻚﻟﺫ ﻥﺎﻛ ﺫ ﺇﻭ‪: 37[ .‬ﻥﺍﺮﻤﻋ ﻝﺁ] {ﷲﺍ ﺪﻨﻋ ﻦﻣ ﻮﻫ} ‪:‬ﺖ ﻟﺎﻗ ﺎﻬﻧﺃ {ﺍﺬﻫ ﻚﻟ ﻰﻧﺃ} ‪:‬ﺖﻠﺌﺳ ﺫﺇ ﻢﻳﺮﻣ ﻦﻋ ﻩﺮﻛﺫ ﻰﻨﻌﻣ ﻥﺃ ﻡﻮ ﻠﻌﻤﻓ‬
‫‪٬‬ﻰﺗﺄﻤﻟﺍ ﻩﻮﺟﻭ ﻦﻣ ﻢﺘﺌﺷ ﺚﻴﺣ ﻦﻣ ﻢﻜﺛﺮﺣ ﺍﻮﺗ ﺄﻓ ‪:‬ﻮﻫ ﺎﻤﻧﺇ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﷲﺍ ﻝﻮﻗ ﺕﻼﻳﻭﺄﺘﻟﺍ ﻦﻣ ﻚ ﻟﺫ ﺍﺪﻋ ﺎﻣ ﻥﺃﻭ‬
‫‪٬‬ﺢﻴﺤﺼﻟﺍ ﻮﻫ ﻚ ﻟﺫ ﻥﺎﻛ ﺫﺇﻭ ‪ .‬ﻞﻳﻭﺄﺘﺑ ﺔﻳﻶﻟ ﺲﻴﻠﻓ ء ﺎﺴﻨ ﻟﺍ ﻥﺎﻴﺗﺇ ﺔﺣﺎﺑﺇ ﻰﻠﻋ ﻞﻴﻟﺩ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ} ‪:‬ﻪ ﻟﻮﻗ ﻥﺃ ﻢﻋﺯ ﻦﻣ ﻝﻮﻗ ﺄﻄﺧ ﻦﻴﺒﻓ‬
‫‪٬‬ﺭﺎﺑﺩﻷﺍ ﻲﻓ ‪٬‬ﻪﻴﻓ ﺙﺮﺘﺤﻳ ﻻ ﺮﺑﺪﻟﺍ ﻥﻷ ‪٬‬ﻢﺘﺌﺷ ﻪﻫﻮﺟﻭ ﻱﺃ ﻦﻣ ﺙﺮﺤﻟﺍ ﺍﻮﺗ ﺄﻓ {ﻢﻜﻟ ﺙﺮﺣ} ‪:‬ﻩﺮﻛﺫ ﻰﻟ ﺎﻌﺗ ﻝﺎﻗ ﺎﻤﻧﺇﻭ ﺮﺑﺪﻟﺍ ﻲﻓ ﺙﺮﺘﺤﻣ ﻱﺃﻭ‬
‫ﻓﻴﻘﺎﻝ ﺍﺘﺋﻪ ﻣﻦ ﺟﻭﻪﻬ‪ .‬ﻭﺗﺒﻴﻦ ﺑﻤﺎ ﺑﻴﻨﺎ ﺤﺻﺔ ﻣﻌﻨﻰ ﺎﻣ ﻱﻭﺭ ﻋﻦ ﺟﺎﺑﺮ ﺍﻭﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﻥﺃ ﻩﺬﻫ ﺍﻵﺔﻳ ﻧﺰﻟﺖ ﻓﺎﻤﻴ ﻛﺎﺖﻧ ﺍﻟﻴﻬﻮﺩ ﺗﻘﻟﻮﻪ‬
‫ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺮﺑﺩ ﻦﻣ ﺓﺃﺮﻤﻟﺍ ﻞﺟﺮ ﻟﺍ ﻰﺗﺃ ﺍﺫﺇ ﻦﻴﻤﻠﺴﻤﻠﻟ ءﺎﺟ ﻟﻮﻟﺍﺪ ﻝﻮﺣﺃ‪..‬ﺍﻟﻘﻮﻝ ﻓﻲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﻗﺪﻣﻮﺍ ﻷﻔﻧﺴﻜﻢ{ ﺍﺧﻒﻠﺘ ﻫﺃﻞ‬
‫ﻰﻨﻌﻣ ﻲﻓ ﻞﻳﻭﺄﺘﻟﺍ ‪٬‬ﻚﻟﺫ ‪ ٬‬ﻰﺳﻮﻣ ﻲﻨﺛﺪﺣ ‪3479 -‬ﺫﻟﻚ‪ :‬ﻝﺎﻗ ﻦﻣ ﺮﻛﺫ ‪.‬ﺮﻴﺨﻟﺍ ﻢﻜﺴﻔﻧﻷ ﺍﻮﻣﺪﻗ ‪:‬ﻚﻟﺫ ﻰﻨﻌﻣ ‪:‬ﻢﻬﻀﻌﺑ ﻝﺎﻘﻓ ‪٬‬ﻭﺮﻤﻋ ﺎﻨﺛ ‪ :‬ﻝﺎﻗ ﻗﺎﻝ‪:‬‬
‫‪٬‬ﻁﺎﺒﺳﺃ ﺎﻨﺛ ‪٬‬ﻱﺪﺴ ﻟﺍ ﻦﻋ ﺎﻣﺃ ﻟﻮﻗﻪ‪} :‬ﻭﻗﺪﻣﻮﺍ ﻷﻔﻧﺴﻜﻢ{ ﻓﺎﻟﺨﻴﺮ‪.‬ﻭﻗﺎﻝ ﻥﻭﺮﺧﺁ‪ :‬ﺑﻞ ﻣﻌﻨﻰ ﻟﺫﻚ }ﻭﻗﺪﻣﻮﺍ ﻷﻧﻔﺴﻜﻢ{ ﺫﻛﺮ ﷲﺍ ﻋﻨﺪ ﺎﻤﺠﻟﺍﻉ‬
‫‪٬‬ﻢ ﺳﺎﻘﻟﺍ ﺎﻨﺛﺪﺣ ‪:3480 -‬ﻚﻟﺫ ﻝ ﺎﻗ ﻦﻣ ﺮﻛﺫ ﻪﻧ ﺎﻴﺗﺇ ﻞﺒﻗ ﺙﺮﺤﻟﺍ ﻥ ﺎﻴﺗﺇﻭ ‪ ٬‬ﻦﻴﺴﺤﻟﺍ ﺎﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺮﻴﺜﻛ ﻦﺑ ﺪﻤﺤﻣ ﻲﻨﺛ ‪:‬ﻝﺎﻗ ‪٬‬ﺪﻗ ﺍﻭ ﻦﺑ ﷲﺍ ﺪﺒﻋ ﻦﻋ ﻋﻦ‬
‫‪٬‬ء ﺎﻄﻋ ‪٬‬ﺔﻳﻵﺍ ﻞﻳﻭﺄﺘﺑ ﻰﻟﻭﺃ ﻮﻫ ﻱﺬ ﻟﺍﻭ‪.‬ﷲﺍ ﻢﺴﺑ ﻝﻮﻘﻳ ﻉﺎﻤﺠﻟﺍ ﺪﻨﻋ ﺔﻴﻤﺴﺘﻟﺍ ‪ :‬ﻝﺎﻗ {ﻢﻜﺴﻔﻧﻷ ﺍﻮﻣﺪﻗﻭ} ‪:‬ﺱﺎﺒﻋ ﻦﺑﺍ ﻦﻋ ﻩﺍﺭﺃ ‪ :‬ﻝﺎﻗ ﺎﻨﻳﻭﺭ ﺎﻣ‬
‫‪٬‬ﻱﺪﺴﻟﺍ ﻦﻋ ‪٬‬ﺮﻴ ﺨﻟﺍ ﻢﻳﺪﻘﺘﺑ ﻩﺩﺎﺒﻋ ﻩﺮﻛﺫ ﻰ ﻟﺎﻌﺗ ﷲﺍ ﻦﻣ ﺮﻣﺃ {ﻢﻜﺴﻔﻧﻷ ﺍﻮﻣﺪﻗﻭ} ‪:‬ﻪﻟﻮﻗ ﻥﺃ ﻮﻫﻭ ﻰﻟﺇ ﻢﻫﺩﺎﻌﻣ ﻡﻮﻴﻟ ﻝﺎﻤﻋﻷﺍ ﻦﻣ ﺢﻟﺎ ﺼﻟﺍﻭ‬
‫‪٬‬ﻢﻬﺑﺭ ‪٬‬ﺏﺎﺴﺤﻟﺍ ﻒﻗﻮﻣ ﻲﻓ ﻪﺋ ﺎﻘﻟ ﺪﻨﻋ ﻢﻬﺴﻔﻧﻷ ﻚﻟﺫ ﻢﻬﻨﻣ ﺓﺪﻋ ﺈﻓﻧﻪ ﻗﺎﻝ‪ :‬ﺗﻌﺎﻟﻰ ﺫﻛﺮﻩ‪} :‬ﻭﺎﻣ ﺪﻘﺗﻣﻮﺍ ﻷﻧﻔﺴﻜﻢ ﻦﻣ ﺧﻴﺮ ﺪﺠﺗﻭﻩ ﻋﻨﺪ ﺍﷲ{‬
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‫‪٬‬ﺔﻳﻵﺍ ﻞﻳﻭ ﺄﺘﺑ ﻰﻟﻭﺃ ﻚﻟﺫ ﺎﻨﻠﻗ ﺎﻤﻧﺇﻭ [‪: 1 10‬ﺓﺮﻘﺒ ﻟﺍ ] ﻷﻥ ﷲﺍ ﺗﻌﺎﻟﻰ ﺫﻛﺮﻩ ﻋﻘﺐ ﻗﻮﻟﻪ‪} :‬ﻭﻗﺬﻣﺍﻮ ﻷﻔﻧﺴﻜﻢ{ ﺑﺎﻷﻣﺮ ﺎﺑﺗﺎﻘﻪﺋ ﻓﻲ ﺭﻛﻮﺏ‬
‫‪ ٬‬ﻪﻴﺻﺎﻌﻣ ﺮﻣﻷﺍ ﻪﺟﻭ ﺎﻣﻭ ‪ :‬ﻞﺋﺎﻗ ﺎﻨﻟ ﻝﺎﻗ ﻥﺈﻓ‪ .‬ﺎﻣﺎﻋ ﺔﻋﺎﻄ ﻟﺎﺑ ﺮﻣﻷﺍ ﺎﻣﺎﻋ ﺔﻴ ﺼﻌﻤ ﻟﺍ ﻰﻠﻋ ﺪﻳﺪﻬﺘﻟﺍ ﻞﺒﻗ ﻱﺬ ﻟﺍ ﻥﻮﻜﻳ ﻥﺄﺑ ﻰﻟﻭﺃ ﻮﻫ ﻱﺬﻟﺍ ﻥﺎﻜﻓ‬
‫‪٬‬ﻪﺘﻤﻫﻮﺗ ﺎﻣ ﻪﺑ ﺪ ﺼﻘﻳ ﻢﻟ ﻚﻟﺫ ﻥﺇ ‪ :‬ﻞﻴﻗ {ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻜﺋﺎ ﺴﻧ} ‪:‬ﻪﻟﻮﻗ ﻦﻣ {ﻢﻜﺴﻔﻧﻷ ﺍﻮﻣﺪﻗﻭ} ‪:‬ﻪﻟﻮﻘﺑ ﺔﻋﺎﻄ ﻟﺎﺑ ﺎﻤﻧ ﺇﻭ‬
‫ﻋﻨﻰ ﺑﻪ ﻭﻗﺪﻣﺍﻮ ﻷﻔﻧﺴﻜﻢ ﻣﻦ ﺍﻟﺨﻴﺮﺕﺍ ﻟﺍﺘﻲ ﺪﻧﺑﻨﺎﻛﻢ ﻟﺇﻴﻬﺎ ﺑﻘﻟﻮﻨﺎ‪} :‬ﻳﺴﺄﻟﻮﻧﻚ ﻣﺎﺫﺍ ﻳﻘﻔﻨﻮﻥ ﻞﻗ ﻣﺎ ﺃﻧﺘﻘﻔﻢ ﻦﻣ ﺧﻴﺮ ﻓﻠﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﻴﻦ{ ﻭﻣﺎ‬
‫‪٬‬ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺍﻮﻟﺄﺳ ﺎﻣ ﺮﺋﺎﺳ ﻦﻣ ﻩﺪﻌﺑ ‪ ٬‬ﺕﺎﻳﻵﺍ ﻩﺬﻫ ﻲﻓ ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﷲﺍ ﻩﺮﻛﺫ ﺎﻤﻣ ﻪﻨﻋ ﺍﻮﺒﻴﺟﺄﻓ ﺛﻢ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﺫﻛﺮﻩ‪ :‬ﺪﻗ‬
‫‪٬‬ﻢﻜﻨﻋ ﻢﻜﺑﺭ ﻲ ﺿﺮﻳ ﺎﻣ ﻰﻟﺇ ﻢﻜﺘﻳﺍﺪﻫﻭ ﻢﻛﺪﺷﺭ ﻪﻴﻓ ﺎﻣ ﻢﻜﻟ ﺎﻨﻴﺑ ‪٬‬ﻪﺑ ﻢﻛﺮﻣﺃ ﻱﺬ ﻟﺍ ﺮﻴﺨﻟﺍ ﻢﻜﺴﻔﻧﻷ ﺍﻮﻣﺪﻘﻓ ﻪﻳﺪﻟ ﻩﻭﺪﺠﺘﻟ ﺍﺪﻬﻋ ﻪﺑ ﻩﺪﻨﻋ ﺍﻭﺬﺨﺗﺍﻭ‬
‫‪٬‬ﻢﻛﺩﺎﻌﻣ ﻲﻓ ﻩﻮﻤﺘﻴﻘﻟ ﺍﺫﺇ ‪٬‬ﺎﻫﻮﻌﻴ ﻀﺗ ﻥﺃ ﻩﺩﻭﺪﺣ ﻲﻓﻭ ﺎﻫﻮﺑﺮﻘﺗ ﻥﺃ ﻪﻴﺻﺎﻌﻣ ﻲﻓ ﻩﻮﻘﺗ ﺍﻭ ‪٬‬ﻢﻛﺩﺎﻌﻣ ﻲﻓ ﻩﻮﻗﻼﻣ ﺔﻟ ﺎﺤﻣ ﻻ ﻢﻜﻧﺃ ﺍﻮﻤ ﻠﻋﺍﻭ ﻓﺠﻤﺎﺯ‬
‫ءﻲﺴﻤﻟﺍﻭ ﻪﻧ ﺎﺴﺣﺈﺑ ﻢﻜﻨﻣ ﻦﺴﺤﻤﻟﺍ ﺮﻳﺬﺤﺗ ﺍﺬﻫﻭ {ﻦﻴﻨﻣﺆﻤﻟﺍ ﺮﺸﺑﻭ ﻩﻮﻗﻼﻣ ﻢﻜﻧﺃ ﺍﻮﻤﻠﻋﺍﻭ ﷲﺍ ﺍﻮﻘﺗ ﺍﻭ} ‪ :‬ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﻞﻳﻭﺄﺗ ﻲﻓ ﻝﻮﻘﻟﺍ ‪..‬ﻪﺗءﺎﺳﺈﺑ‬
‫‪٬‬ﻪﻴﺻﺎﻌﻣ ﻦﻣ ﻪﻨﻋ ﻢﻫ ﺎﻬﻧ ﺎﻤﻣ ﺎﺌﻴﺷ ﺍﻮﺗﺄﻳ ﻥﺃ ﻩﺩﺎﺒﻋ ﻩﺮﻛﺫ ﻰﻟﺎﻌﺗ ﷲﺍ ﻦﻣ ‪٬‬ﻪﺋ ﺎﻘﻟ ﺪﻨﻋ ﻪﺑﺎﻘﻋ ﻢﻬﻟ ﻒﻳﻮﺨﺗﻭ ‪٬‬ﻞﺒﻗ ﺎﻨﻴﺑ ﺪﻗ ﺎﻤﻛ ﺪﻤﺤﻣ ﻪﻴﺒﻨﻟ ﺮﻣﺃﻭ‬
‫‪٬‬ﺔﻣﺎﻴﻘﻟﺍ ﻡﻮﻳ ﺯﻮﻔﻟﺎﺑ ﻩﺩﺎﺒﻋ ﻦﻣ ﺮﺸﺒﻳ ﻥﺃ ‪٬‬ﺓﺮﺧﻵﺍ ﺔﻣ ﺍﺮﻜﺑﻭ ‪٬‬ﻪﺋﺎﻘ ﻠﺑﻭ ﻪﻠﺳﺭﻭ ﻪﺒﺘﻜﺑ ﺎﻨﻣﺆﻣ ﺎﻨﺴﺤﻣ ﻢﻬﻨﻣ ﻥﺎﻛ ﻦﻣ ﺔﻨﺠﻟﺍ ﻲﻓ ﺩﻮﻠﺨﻟﺎﺑﻭ ﺎﻗﺪ ﺼﻣ‬
‫‪٬‬ﻪﺑﺭ ﻪﺑ ﻩﺮﻣﺃ ﺎﻣ ﻪﻠﻤﻌﺑ ﻻﻮﻗ ﻪﻧﺎﻤﻳﺇ ‪٬‬ﻪﻗﻮﻘﺣ ﻦﻣﻭ ﻪﻣﺰﻟﺃ ﺎﻤﻴﻓ ﻪﻀﺋﺍﺮﻓ ﻦﻣ ﻪﻴﻠﻋ ﺽﺮﺘﻓﺍﻭ ﻭﺑﺘﺠﻨﺒﻪ ﻣﺎ ﺃﻣﻩﺮ ﺑﺘﺠﻨﺒﻪ ﻦﻣ ﺎﻌﻣﺻﻴﻪ‪.‬‬
‫ﺎﺟﻣﻊ ﻟﺍﺒﻴﺎﻥ ﻋﻦ ﺄﺗﻭﻞﻳ ﺁﻱ ﻟﺍﻘﺮﺁﻥ ‪ -‬ﻟﺍﺸﻬﻴﺮ ﺑﻔﺘﺴﻴﺮ ﻟﺍﻄﺒﺮﻱ ‪ -‬ﻟﻺﺎﻣﻡ ﺃﺑﻮ ﺟﻌﺮﻔ ﻣﺤﺪﻤ ﺑﻦ ﺮﻳﺮﺟ ﺍﻟﺒﻄﻱﺮ‬
‫ﺃﻡﻟﺍﻜﺘﺎﺏﻟﻸﺑﺤﺎﺙﺍﻭﻟﺭﺪﺍﺎﺳﺕﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‬
‫‪Existence of Reports of Anal Sex Allowance as Cited by Ibn Kathir in Tasfir Ibn Kathir‬‬
‫‪The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You".‬‬
‫‪Allah said:‬‬
‫ﺣُﺮﺙُ ﻟﱠﻜُﻢ﴾‬
‫)‪﴿ (Your wives are a tilth for you,‬ﻧُﺴُﺂﺅُﻛُﻢ‬
‫﴾‪Ibn Àbbas commented, "Meaning the place of pregnancy.'' ﴿ Allah then said:‬‬
‫﴿ﻓُﺄﺗُﻮﺍ ﺣُﺮﺛُﻜُﻢ ﺃُﻧﱠﻰ ﺷُﺌُﺘُﻢ﴾‬
‫‪(...so go to your tilth, when or how you will,) meaning, wherever you wish from the front or‬‬
‫‪from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic‬‬
‫‪Hadiths have indicated.‬‬
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For instance, Al-Bukhari recorded that Ibn Al-Munkadir said that he heard Jabir say that the
Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would
become cross-eyed. Then, this Ayah was revealed:
﴾ُ‫ﺣُ ُﻢ ﱠﻧﻰ ُﺌﺘُﻢ‬ ُ ‫ُﺅﻛُ ُﻢ ﺣُﺮ‬

‫ُﻜﻢ ُﺄ ُﺗﺍﻮ ُﺛﻜ‬ ‫﴿ﻧُﺴُﺂ‬
(Your wives are a tilth for you, so go to your tilth, when or how you will,)
Muslim and Abu Dawud also reported this Hadith.
Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin Àbdullah told
him that the Jews claimed to the Muslims that if one has sex with their wife from behind (in the
vagina) their offspring will become cross-eyed. Allah revealed afterwards:
will,)
Ibn Jurayj (one of the reporters of the Hadith) said that Allah's Messenger said:
«‫ُ ﻓُﻲ ﺍﻟُﻔُﺮﺝ‬

‫ﻭﻣُﺪﺑُﺮُﺓُ ﺇُﺫﺍ ﻛُﺎﻥ ﺫ ﻟ‬
ُ‫»ﻣُﻘُﺒُﻠﺔ‬
(From the front or from behind, as long as that occurs in the Farj (vagina).)
Imam Ahmad recorded that Ibn Àbbas said, "The Ayah,
﴾‫﴿ﻧُﺴُﺂﺅُﻛُﻢ ﺣُﺮﺙُ ﻟﱠﻜُﻢ‬
(Your wives are a tilth for you) was revealed about some people from the Ansar who came to
the Prophet and asked him (about having sex with the wife from behind). He said to them:
«‫»ﺍﺋُﺘُﻬُﺎ ﻋُﻠﻰ ﻛُﻞﱢ ﺣُﺎﻝُ ﺇُﺫﺍ ﻛُﺎﻥُ ﻓُﻲ ﻟﺍﻔُﺮﺝ‬
(Have sex with her as you like as long as that occurs in the vagina.)
55
Imam Ahmad recorded that Àbdullah bin Sabit said: I went to Hafsah bint Àbdur-Rahman
bin Abu Bakr and said, "I wish to ask you about something, but I am shy.'' She said, "Do not be shy,
O my nephew.'' He said, "About having sex from behind with women.'' She said, "Umm Salamah
56
told me that the Ansar used to refrain from having sex from behind (in the vagina). The Jews claimed
that those who have sex with their women from behind would have offspring with crossed-eyes.
When the Muhajirun came to Al-Madinah, they married Ansar women and had sex with them from
behind. One of these women would not obey her husband and said, `You will not do that until I go to
Allah's Messenger (and ask him about this matter). ' She went to Umm Salamah and told her the
story. Umm Salamah said, `Wait until Allah's Messenger comes.' When Allah's Messenger came, the
Ansari woman was shy to ask him about this matter, so she left. Umm Salamah told Allah's
Messenger the story and he said:
«‫»ﺩﺍُﺄﻟﺍ ﻲﻋُﻧُﺭﺎﺼُـﱠﻳﺔ‬
(Summon the Ansari woman.)''
She was summoned and he recited this Ayah to her:
(Your wives are a tilth for you, so go to your tilth, when or how you will.) He added:
«‫» ﻤُﺎﻣُﺎ ﻭُﺍﺣُﺪُﺍ‬
(Only in one valve (the vagina).)''
This Hadith was also collected by At-Tirmidhi who said, "Hasan.''
"The people are repeating the statement that you relate from Ibn Ùmar that he allowed sex
with wo men in t h ei r r ea r (a nus) . ''Hesaid,"Theyhavesaidalieaboutme. But let me tell you what
really happened. Ibn Ùmar was once reciting the Qur'an while I was with him and he reached the
Ayah:
57
sex with their women while they lay on their sides. Then, Allah revealed:
will,)''
This has an authentic chain of narrators.
Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah's
Messenger said:
«‫ﻟﺍُﺤُﺛ ﱢﻖُﻠُﺛﺎُﻟ ﺎُﺗ ﺎُﺄُ ُﺴﱢﻨﻟﺍ ﺍﻮﺗُءﺎُ ﻓُﺃ ﻲُﻋُﺠُﻫﺯﺎُﻦ‬

ُ‫»ﻟُﺎ ﻳُﺴﺘُﺤُﻴُﻲ ﷲﺍ ﻣُﻦ‬
(Allah does not shy from the truth - he said it thrice-, do not have anal sex with women.)
This Hadith was collected by An-Nasa'i and Ibn Majah.

Abu Ìsa At-Tirmidhi and An-Nasa'i reported that Ibn Àbbas narrated that Allah's Messenger
said:
«‫ﻳُﻨُﻈُﺮُ ﺍ ﺇُﻟﻰ ﺭُﺟُﻞ ﺃُﺗُﻰ ﺭُﺟُﻠﺎ ﺃُﻭُ ﺍﻣُﺮُﺃﺓُ ﻓُﻲ ﺍﻟﺪﺑُﺮ‬

‫»ﻟُﺎ‬
(Allah does not look at a man who had anal sex with another man or a woman.)
At-Tirmidhi said, "Hasan Gharib.'' This is also the narration that Ibn Hibban collected in his
Sahih, while Ibn Hazm stated that this is an authentic Hadith.
In addition, Imam Ahmad reported that Àli bin Talaq said, "Allah's Messenger forbade anal
sex with women, for Allah does not shy away from truth.'' Abu Ìsa At-Tirmidhi also reported this
Hadith and said, "Hasan''.
Abu Muhammad Àbdullah bin Àbdur-Rahman Darimi reported in his Musnad that Saìd
bin Yasar Abu Hubab said: I said to Ibn Ùmar, "What do you say about having sex with women in
the rear'' He said, "What does it mean'' I said, "Anal sex.'' He said, "Does a Muslim do that'' This
Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn Ùmar.
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Abu Bakr bin Ziyad Naysaburi reported that Ismaìl bin Ruh said that he asked Malik bin
Anas, "What do you say about having sex with women in the anus'' He said, "You are not an Arab
Does sex occur but in the place of pregnancy Do it only in the Farj (vagina).'' I said, "O Abu
Àbdullah! The y sa y t ha t yo u a llo w t ha t pra ct ice.''He said, "Theyutter a lie about me, they
lie aboutme.'' This is Malik's firm stance on this subject. It is also the view of Saìd bin Musayyib, Abu
Salamah, Ìkrimah, Tawus, Àta , Saìd bin Jubayr, Ùrwah bin Az-Zubayr, Mujahid bin Jabr, Al-
Hasan and other scholars of the Salaf (the Companions and the following two generations after
them). They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and
many of them called this practice a Kufr.
Allah said:
﴾‫ﻻﻧﻔُﺴﻜُﻢ‬
ُ‫( ﴿ﻭُﻗُﺪﻣُﻮﺍ‬. ..and send for your own selves beforehand.) meaning, by performing the acts
of worship
while refraining from whatever Allah has prohibited for you. This is why Allah said afterwards:
﴾ُ‫ﻭُﻋﺍُﻤﻠُ ﺍﻮُ ﺃُﱠﻜﻧُﻘـُﱡﻠﻣ ﻢُﻩﻮ‬
ُ‫( ﴿ﻭُﺍﺗﱠﻘُﻮﺍُ ﺍﻟﻠﻪ‬And fear Allah, and know that you are to meet Him (in the Hereafter),)
meaning, He will hold you accountable for all of your deeds,
﴾‫ﺍﻟُﻤُﺆُﻣُﻨُﻴﻦ‬
‫( ﴿ﻭُﺑُﺸﱢﺮ‬...and give good tidings to the believers (O Muhammad ).) meaning, those who
obey what
Allah has commanded and refrain from what He has prohibited. Ibn Jarir reported that Àta' said, or
related it to Ibn Àbbas,
﴾‫﴿ﻭُﻗُﺪﻣُﻮﺍُ ﻻﻧﻔُﺴﻜُﻢ‬
(...and send for your own selves beforehand.) means, mention Allah's Name, by saying,
`Bismillah', before having sexual intercourse.'' Al-Bukhari also reported that Ibn Àbbas narrated that
Allah's Messenger said:
ُ‫ﻚ ﻟُﻢ‬
‫ ﻟ‬٬ُ ‫ﺫ ﻲ‬
59
‫ﻥﺎُ ﻭُﺟﻨﱢﺐُ ﻟﺍﺸﱠ ُﻴ ُﻬ ُﻤﺎ ﻭُﻟُﺪُ‬ ‫ﱢﻨﺒُﻨُﺎ ﺍﻟﺸ ُﻴ‬ ‫‪ ٬‬ﻠﱠﻟﺍ ُﻬﱠﻢ‬ ‫ُﻢ ﺍ‬ ‫ُﺎ‬ ‫ﺃُﺭُﺍﺩ ﺃُﻥُ‬
‫ﺑُﻴُ ُﻨ‬ ‫ﺑ‬ ‫ُﻛﻢُ ﺇُﺫُﺍ‬
‫ﻳُﻘُﺪﱠﺭُ‬ ‫ﻝ‪:‬‬ ‫ﺃُﻥﱠ ﺃُﺣُﺪ‬
‫ُﻪُﻥُ‬‫ُﺈ ﺇ‬‫ﻓ ﻧﱠ‬ ‫ُﺎ‬ ‫»ﻟُﻮُ‬
‫ﺭ ُﺯ ُﺘﻗُﻨُ‪ ٬‬ﺎ‬ ‫ﻗ‬
‫ﺃُﺑُﺪُﺍ«‬
‫ﻥﺎ ﻣُﺎ‬ ‫ﻪُ‬
‫ﻟﺍﺸﱠﻴُﻄُﺎﻥ‬
‫ﻠُ‬
‫ﻳُﻀُﱠﺮﻩُ‬
‫ُ‬
‫ُﻫ‬
‫ﺃ‬
‫ُ‬
‫ﻲ‬
‫ﺄﺗُ‬
‫ُ‬
‫‪60‬‬
(If anyone of you on having sexual relations with his wife said: Ìn the Name of Allah. O
Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring)
from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm
him.)
‫ُ ُﻢﻜُ ﻭُُﻜـﻟُﻦ‬
‫ﺍ ﻟﱠﻠﻪُ ﺑُﺎﻟﱠﻠ ُﻐ ﻮ‬ ‫ ﻻﱠ‬- ‫ﺳُﻤُﻴﻊ‬ ُ‫ﻟﺍﻨﱠﺎﺱ‬ ُ‫ُ ُُﻠ ﺍ‬
‫ﻥ ﻭﺍُ ﻘﻮ ﺍ‬ ُ‫ﺍﻟﱠﻠﻪُ ﻋ‬ ُ‫ﻭُﻻ‬
‫ﻰ ُﻳ ُـﻤ ُﻨ‬ ُ‫ُﺆﺍﺧُ ُﺬ ُﻛﻢ‬ ُ‫ﻠُﻴﻢ‬ ُ‫ﺍﻟﱠﻠﻪ‬ ُ‫ُﻴﻦ‬ ‫ﻻﻳُـُﻤ ُﻜﻨُﻢ ُﺒ ُﺗﺘﱠ ُ ﺗُﺼ ﻮ‬ ُ‫ﻌُُﻠﻮﺍ‬ ﴿
ُ‫ﺔ‬
﴾ ُ‫ﻗُﻠﻮﺑُﻜُﻢُ ﻭُﺍﻟﻠﻪُ ﻏُﻔُﻮﺭُ ﺣُﻠﻴﻢ‬

ُ‫ﻳُﺆُﺍﺧُﺬﻛُﻢ ﺑُﻤُﺎ ﻛُﺴﺒُﺖ‬
(224. And make not Allah's (Name) an excuse in your oaths against doing good and acting
piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e., do not swear
much and if you have sworn against doing something good then give an expiation for the oath and do
good).) (225. Allah will not call you to account for that which is unintentional in your oaths, but He
will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-
Forbearing.)
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Anal Sex Allowance Reports in Tafseer / Tasfir Ibn Kathir, Urdu
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61
62
63
64
65
66
67
68
Anal Sex and Ahle Hadith Sect (Tohfa-e-Ahle Hadees)
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Read point No. 8 about Anal Sex and reference. The matter is proved in next reference by
saying that it is allowed by some people. Why some people allowed it?
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Reply to Tohfa e Ahle Hadees by Tohfa e Hanfia Bajawab Tohfa e AhleHadees
71
Ref: http://www.esnips.com/doc/e11e0964-94d6-44d8-bf39-6b92c969f7df/Tohfa-e-Hanfia-
Bajawab-Tohfa-e-AhleHadees
Read complete reference as above at Anal Sex at (www.noorclinic.com) already given.
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Anal Sex and Hanafi Sect
For the Hanafi view, read the Arabic Text given below and the English translation as:
The permissibility was narrated on Ibn Omar , Zaid Ibn Aslam and Nafi'i and Malik : and It's
been narrated on Malik that He said : I never spoke to someone I deem a role model in religion who
doubts that it's (intercourse in anus) halal. (Sunni Book Al-Mughni By Ibn Kudadma).
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74
75
76
77
78
Anal Sex in “Fatawa Alamgeere par Aik Nazar”
79
80
Ref: www.deenekhalis.com
81
The Book “Murawwija Fiqah Ki Haqeeqat” & Anal Sex
82
83
84
85
Ref: Murawwija Fiqah Ki Haqeeqat www.scribd.com
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The Book “Haqeeqat Ul Fiqah” & Anal Sex
87
88
89
Ref: Haqeeqat Ul Fiqah www.scribd.com
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Narrations about Anal Intercourse Cited By Tirmidhi & Ibn Majah
Some people find this gratifying, although most women do not, and are grateful that the
Prophet (PBUH) spoke out strongly against it. Abu Hurayrah reported that he said:
'Do not approach women from the anus.' (Tirmidhi.) 'Allah will not look at the face of he who
has committed sodomy with his wife,' (Ibn Majah).
This practice still seems to be quite common in some societies, and is a very traumatic thing
for a woman to be forced to submit to. It has been used as a method of contraception, of not spoiling
a girl's virginity, or as a novel method of intercourse in a tighter 'channel' than the vagina. According
to the Hanbali scholar Ibn al-Qayyim:
'It is the right of the wife that her husband should have natural sexual relations with her b y
committing sodomy he deprives her of her right, and also fails to satisfy her sexual desire... She was
not created for this dirty act. Hence all those who avoid the natural course and indulge in unnatural
means have ignored the wisdom of Allah and His Shari'ah.' (Ibn al-Qayyim, lad al-Ma'ad).
Incidentally, it should be made clear than when the Prophet (P.B.U.H) sanctioned 'intercourse
from behind,' he did not mean anal intercourse, but vaginal intercourse from behind. But there is
nothing wrong with enjoying the areas nearby. Imam Zabidi says:
'To enjoy the back-side without entering the rectum is permissible, because with that
exception, all parts of a woman's body may be enjoyed by the husband.' (al-Sada al-Muttaqin, V,
331.).
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Muqaam-e-Hadith (The Actual Status of Hadith)
By G. A. Pa rwez , Translated from Urdu by Aboo B. Rana
YO UR W IVES ARE LIK E Y O UR FIELDS:
It is narrated in chapter Baq’ra in Quran:
(2:223)
“Your wives are similar to your fields. You can go to them as you go to your fields.”
Again it is very obvious, the purpose of going to your wives is, when you want to sow your
seed or want off springs. For this, just as a farmer sows seeds in the proper seasons, so you must also
conjoin with your wives at proper time periods. The explanation of this ayaat in Imam Bokhari’s
Kitab ul Tafseer, is as follows:
Ex p la nat io n:
Na f i reports that while reading Quran, Abdullah Ibne OmarR never spoke with anybody. One
day I approached him when he was reading Quran. When he reached the words in chapter Baq’ra in
Quran, he asked me if I knew as to when this ayaat was revealed. I replied in the negative. He then
explained the glory of its revelation and resumed his recitation of Quran again. Abdul Samad has
said that we receive a tradition from Ibne OmarR that says this ayaat was revealed, because some
men were copulating with women. J ab a rR narrates the Jews, who said; whosoever copulates with
his wife from backside shall have cross-eyed progeny. It is in those days this ayaat was revealed,
proving the Jews of being wrong. Meaning, women can be engaged in any way one wants, in matters
of copulation.” ( S a hi h Buk ha ri: Kita b ' ul T a f sir)
This was taken from the collection of Imam Bokhari. Let us read, what Allama Badr ud Din
Ainee and Hafiz Ibne Hijr Asqalani have to say on this topic.
Ex p la nat io n of Th is Hadi t h:
[1]
Allama Ainee has first copied the hadith from Bokhari in the following manner:
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God’s order on the subject was explained to us by Isaae, who was told by Nadr Bin Shameel,
who in turn was told by Aun to tell Nafay that, ‘until OmarR did not finish reading Quran he never
spoke with anybody. One day I sat with him with a Quran, when he was reading chapter Baq’ra. He
then asked me, if I knew at what period in time, this ayaat was revealed? When I replied in the
negative, he then explained its context to me. The narrator then moves on and quotes Abdul Samad,
that he was told by his father, who was told by Ayub (Sukhtiani), who was told by Nafay, who was
told by Ibn OmarR that the explanation of is that you can copulate in…. with your wife. This has
also been explained by Muhammad Bin Yahya Ibn Saeed, from his father, who got it from
Obaidullah, who got it from Nafay, who got it from Ibn OmarR.
After all this Allama Ainee further writes:
In the original book of Bokhari, there is a bl a nk sp a ce . Then he goes on to indicate that

it means the private part of your wife, but this is not correct.
This tradition is explained by Ibn Jareer, who is told by Abu Qulaba?, who has copied from
Abdul Samad Bin Abdul Warris, who was told by his father, who uses the word (To copulate with
your wife in Anus) in his explanation. (Umdah Tul Qari).
CO PULAT ION IN ANUS :
This was the elucidation given by Allama Ainee. Now let us read what Hafiz Ibn Hajr
Asqalani, has to say about this tradition:
“Ibnul Arabi has copied in Siraj ul Mureed, that Bokhari has copied this hadith in Tafseer and
said after these words. b la nk spa ce ha s b een lef t . This p ro blem is ver y f a mo us.
Muhammad Bin
Shaban has authored a complete book on this topic. And Muhammad Bin Shahnoon? Has proved it
in his article, the hadith of Ibn OmarR is about copulating with woman in the Anus.
Mazri says, that priests are divided on this issue. Those who believe this tradition as being
Halal. Have taken the above-mentioned ayaat for their support. Those who are against it say the
concerned ayaat was revealed to defeat the statement of Jews. As has been quoted by Jabar.”
FAITH U L BAR I:
93
As can be noticed, Hafiz Ibn Hajr proves the contradiction about sex with woman from the
anul side. Some narrators believe in this tradition while others do not.
Now let us read what Allama Ainee further says on this topic. He writes:
NO TIO N O F IMAM MAL IK :
“Ibnul Arabi has written in his book entitled, ‘Ahkaam ul Quran’ that majority agrees with
this tradition. All statements on this subject have been collected by Ibn e Shaban in his book called,
‘Jamma ul Niswan’, in which he has attributed its justifications towards majority of disciples of the
Messenger and Tabaeen. He has found justifications from many traditions that are attributed to Imam
MalikR. But Malik’s followers deny this tradition, because of its evil and perverted habit. Imam
Malik is also adamant that this tradition cannot be proved wrong, just because people do not believe
in it.
Muhammad Bin Sa’ad who got it from Abu Sulaiman, who copied from Zajafi?, that he was
present in the company of Imam Malik Bin UnsR. When he was questioned about sex with woman by
Anus, he thumped his hand on his head, saying that he had just finished his bath, after getting over
with it. In the same book Ibnul Qasim has copied that Imam Malik was unable to find any human,
whom he could claim as his mentor, concerning this tradition. After that he quotes this ayaat read by
Imam MalikR:
MalikR said, “What more can be said on this, as it is already very obvious.” He did not doubt
in the least. As far as Imam Sha’afi’s religion was concerned, we heard Imam TahawiR saying, that
he got it from Muhammad Ibnul Hukaam, who heard it from Imam Sha’afi saying that there is no
hadith from Messenger that goes for or against this notion. It is therefore speculated, that it is
allowed (Umda'tul Qari fi Sharah' Bukhari, Ainee: Hadith # 1634: bab # 601).
In other words, Imam MalikR was convinced of its being true and he himself practiced it also
and Imam Sha’afi was speculating in favour of it. Haifz Ibn Hajr has also copied a polemical
dialogue of Imam Sha’afi on this topic, with Imam Azam’s student named Imam Muhammad R.
He writes:
R
Imam Hakim has written about Imam Sha’afi , in the manner of Ibn Hakum, of his famous
polemical dialogues with Imam Muhammad Ibnul HassanR on this topic. Ibnul HassanR reasoned
94
against Imam Sah’afi, saying that the word-cultivating field can only mean the vagina. Imam Sha’afi
said that this means, besides vagina, all other places are forbidden. Ibnul Hassan accepted this
rationale, that besides vagina all other places are not allowed. Imam Sha’afi further questioned, what
if someone had sex between the ankles of his wife or between her elbows, would that be considered a
fertile field? Imam MuhammadR said, those areas cannot be fertile field—Imam Sha’afi then asks the
Imam, if he considered that type of sex as ‘haraam’? Imam MuhammadR said, “No.” Imam Sha’afi
then asked his opponent, as to how can he rationalize about something, of which he himself is not
convinced? Imam Hakum states that perhaps Imam Sha’afi may have believed in this tradition in his
early years, as we notice, that he gave clarifications against it in his later years. (Fatih ul Bari fi
Sharah Bukhari, Ibn Hajr: Hadith # 1634, Bab # 601).
You all have read the concerning ayaat of Quran. You have also gone through the (inhuman
and degrading) explanations of this ayaat as they exist unfortunately in Bokhari’s collection. You
have even glanced on the commentaries by different religious scholars, about this hadith. Now we
leave it to you to decide if these could be considered the words coming from an honorable
Messenger of AllahSWT? And if Quran could be, by any ways, understood from these kinds of
ahadith?
[1]
[This ayaat is usually translated that your women are your fields. You can go to them
however way you please. Whereas the correct translation is that your women are your fields, you can
go to them whenever you place] (Bokhari, Kitab ul Tafseer, page 649, Mujtabaee).
Ref: http://www.tolueislam.com/index.htm
95
Muqaam-e-Hadith (The Actual Status of Hadith, in Urdu) ( )
96
97
98
99
100
Narration on Anal Sex in Tafseer Dur Manthur v1 p111
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102
Report on Anal Sex in Tafseer Mazhari V3 P19
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Weak Status of Narratives on the Prohibition of Anal Sex
“The sanad (chain of narrators) of these narratives is not reliable to qualify for ascription of
the saying to the Prophet (pbuh). This weakness in sanad is actually a hinderance for me in
ascribing something to the Prophet (pbuh) which has not reached us through reliable sources”.
Narratives on the Prohibition of Anal Sex
A Further Clarification of Sexual Behavior
TheFirstLetter
Assalamualaikkum,
In oneofyouranswers on sexual behavior, about anal sex you have said that Shari’ah does
not categorically prohibit it. But there are certain hadith strictly prohibiting it like
The Prophet (pbuh) said: don't enter your female through anus (Ahmed, Tirmidhi, ibn
Maajah)
The Prophet said: Allah curses those who approach men (homosexuality) or women for anal
intercourse (Tirmidhi, Nasee, ibn Hibban)
I don't know about authenticity of these hadith
Kindly reply
Asssalamualaikkum
DR. benil hafeeq
Calicut , Kerala, India
TheSecondLetter
A questionthatwasaskedtoyou is as follows,
“What are the limits of sexual behavior between a man and his wife? When I say limits, I
mean are there any restrictions with respect to conduct in an intercourse, e.g. is only the missionary
105
position considered acceptable? Is oral sex acceptable? How about the restrictions on other kinds of
sex, e.g. anal sex? Can one have sex solely for the purpose of enjoyment or can its only allowable purpose
be to plan an offspring? ”
Describing your view point about anal sex you wrote
“Anal sex, in my opinion, is against the natural make-up and physiological structure of a
female body. It is therefore that I believe that even though the S h a rià h does not categorically
prohibitit, it would be in accordance with the teachings of the Shariàh to refrain from it”
The thing that seems to be strange to me is your opinion that “ the Shariàh does not
categorically prohibit anal sex”. I don’t thing that while writing this, you will be unaware of all of
these hadith that are clearly declaring such a person as cursed one and a disbeliever of revelation
(detail can be seen in “Ibn Kathir” Vol I, Al-Baqarah 2: 222).
[1]
Even if you think that the Sanad " is not reliable enough to ascribe these wordings to the
[2]
prophet, at least you should have mentioned them, as "Dirayat "wise, they are in accord to the
Qur’aan. Instead you are giving such a statement that makes a reader believe that you exclude hadith
from Shariàh. And I know that is not the case. But at least a new comer gets this impression.
Rehan Ahmad, Saudi Arabia
Reply
The narratives ascribed to the Prophet (pbuh) with reference to the prohibition of anal sex, as
reported in the more accepted collections of Hadith are given below:
Na rra t ives Repo rt ed in T irmid hi
There are four narratives reported on this topic in Tirmidhi. An analysis of these narrations is
presented below.
TheFirstNarrative
According to the first narrative in Tirmidhi, the Prophet (pbuh) said:
106
"Do not enter your women in their anus"
One of the narrators of this narrative is Abu Muàwiyah who reports from Àsim Al-Ahwal.
Regarding Abu Muàwiyah, Al-Zahabiy in his “Meezaan al-Ai`tidaal” writes:
“Ibn Kharraash says: It is said that when he (Abu Muàwiyah) reports from al-A`mash, he is
reliable and when he reports from anyone other than him, he is not very reliable. In the same way,
Abd Allah ibn Ahmad ibn Hanbal has said that he heard his father (Ahmad ibn Hanbal) say that he
(Abu Muàwiyah) is not reliable when he reports from anyone other than al-A`mash. He doesn’t
remember these reportings well.”
On the basis of the above statement it seems quite obvious that it would not be prudent to rely
on Abu Muàwiyah’s narrative, especially when he is narrating it on the authority of someone other
than Al-A`mash, as is the case in this narrative.
Another narrator in this narration is Àsim Al-Ahwal (Àsim ibn Sulaiman). While
commenting on Àsim Al-Ahwal, Al-Zahabiy, in his book, “Meezaan al-Ai`tidaal” writes:
“Hammad said: I told Humaid that Àsim had reported to me on his (Humaid’s) authorit y
such and such narrative. Humaid did not even know him (Àsim)”
107
And Yahya al-Qattaan has said that he was not a haafiz. Abd al-Rahmaan ibn al-Mubarak
has said that that ibn ùlayyah said that every person with the name Àsim [in the narrators of
hadeeth] has something wrong with his memory. Abu Ahmad Al-Haakim has said that in their sight
he was not a haafiz and ibn Idrees did not accept his narratives because of his poor memory and
because of whatever was wrong with his character."
TheSecondNarrative
The same words have been repeated in the second narrative reported in Tirmidhi. Haowever,
the narrators of the second narrative are different from those of the first narrative. The second chain
of natrrators includes a person called Abd al-Malik ibn Muslim. Ibn Hajar in his book Tehzib al-
Tehzib has quoted Ibn Abd al-Burr as saying that the narratives reported by Abd al-Malik ibn Muslim
cannot be used as evidence [i.e., they are not reliable enough to evidence an actual saying of the
Prophet (pbuh)]. Ibn Hajar's original words are given below:
"Ibn Abd al-Burr, in his book "al-Isteeàab", while commenting on Amr ibn Maimoon al-
Awadiy has said that Abd al-Malik ibn Muslim and Èesa ibn Hittaan are not among those whose
narratives evidence [an actual saying of the Prophet (pbuh)]."
TheThirdNarrative
According to the third narrative reported in Tirmidhi, the Prophet (pbuh) said:
"God shall not even look [with kindness] upon any such man who enters another man or a
woman in the anus."
108
One of the narrators on whose authority this narration has been recorded is Sulaiman ibn
Hayyaan, also known as Abu Khalid al-Ahmar. Ibn Hajar, in his book "Tehzib al-Tehzib" writes:
Ibn Àdiy has said that he has reported a number of good hadith and because of his poor
memory he has also committed a lot of mistakes and errors. He is actually, as Ibn Muèen has said, a
truthful person but he is not an evidence [of an actual saying of the Prophet (pbuh)]."
This chain of narrators also includes Al-Dhahhaak ibn Uthman ibn Abd Allah ibn Khalid. Ibn
Hajar, in his book "Tehzib al-Tehzib" while commenting on Al-Dhahhak writes:
"... And Ibn Abd al-Burr has said that he was prone to mistakes, he does not evidence [a
saying of the Prophet (pbuh)]"
"... And Abu Zuràh has said that he is not a reliable narrator. And Abu Haatim has said that
.... his reports do not evidence [a saying of the Prophet (pbuh)]"
TheFourthNarrative
According to the third narrative reported in Tirmidhi, the Prophet (pbuh) said:
109
"[You may enter your women in any style] from front or behind, but keep away from the anus
and the menstrual periods.
The chain of narrators on whose authority this hatith has been reported by Tirmidhi includes
Ya`qoob ibn Abd Allah al-Ashàriy, regarding whom Zahabiy has quoted Al-Darqutniy, as saying
that he is not a strong [in reliability] narrator (in "Meezaan al-Ai`tidaal") Beisdes Ya`qoob, there is
also Ja`far ibn abi al-Mugheerah reporting from Saèed ibn Jubair. Zahabiy in his book "Meezaan
al-Ai`tidaal" has quoted Ibn Mundah as saying:
"He is not strong [in reliability] in case of Saèed ibn Jubair"
These are the four narrations reported in Tirmidhi.
Na rra t ives Repo rt ed in Ab u Da wo od
There are two narratives on this topic in Abu Dawood. A brief analysis of these narratives
follows:
TheFirstNarrative
According to the first narrative, the Prophet (pbuh) is reported to have said:
One of the narrators of this hadith is Suhail ibn Abi Salih. Al-Zahabiy, in his book "Meezaan
al-Ai`tidaal" has quoted a few sayings regarding Suhail. Some of these sayings are reproduced
below:
110
"Abbas has said that Yahya said that he [Suhail] is not reliable in hadith. He also said that the
hadith narrated by him are not reliable enough to qualify for evidence [an actual saying of the
Prophet (pbuh)]. ... Abu Haatim has said that his [Suhail's] hadith may be quoted but they do not
evidence [an actual saying of the Prophet (pbuh)]"
"Ibn Abi Khaithamah has said that I heard Ibn Mueen say that the scholars of hadith sta y
away from his [Suhail's] narratives. At another instance he said: He is a weak narrator."
TheSecondNarrative
According to the second narrative, the Prophet (pbuh) is reported to have said:
"Whoever goes to a soothsayer and according to Musa -- one of the narrators -- believes in
what he tells him. Then both narrators agree that the Prophet (pbuh) said: or whoever enters a woman
-- according to Musaddad who is one of the narrators, the Prophet (pbuh) said 'enters his woman' --
111
during her menstrual periods or enters a woman -- according to Musaddad, the Prophet (pbuh) said
'enters his woman' -- in her anus, he rejects what is revealed on Muhammad [pbuh] [3].
Ibn Hajar, in his book "Tehzib al-Tehzib" has quoted Bukhari as saying, regarding this
hadith:
And Bukhari has said that there is lack of conformity regarding this one of his (Hakim al-
Athram's) hadith, i.e. the one he reports from abu Tameemah who reports from Abu Hurairah [the
one which is under consideration]. We do not recognize that Abu Tameemah has heard anything from
Abu Hurairah."
Ibn Hajar has also quoted a comment of Abu Bakr al-Bazzar regarding this particular
narrative. He writes:
"And Abu Bakar al-Bazzar has said that Hammad has narrated from him [Hakim al-Athram]
a munkar hadith."
Na rra t ives Repo rt ed in Ib n Maa ja h
There are three narratives on this topic reported in Ibn Maajah. A brief analysis of these
narratives follows:
TheFirstNarrative:
The first among these narratives is the same as the third narrative reported in Abu Dawood.
TheSecondNarrative:
According to the second narrative, the Prophet (pbuh) is reported to have said:
112
"God shall not even look [with kindness] upon any such man who enters his woman in the
anus."
This narrative includes Suhail ibn Abi Salih among its narraors. Comments of scholars of the
science of narrators on Suhail have already been givenabove.
Another one of the narrators in this chain is Haarith ibn Mukhallad. Regarding Haarith, al-
Zahabiy has quoted the following sayings in his book "Meezaan al-Ai`tidaal":
"And Bazzar has said that he was not well known. And Ibn al-Qattaan has said that not much
is known about him. Though Ibn Hibbaan has included him among the reliable ones."
TheThirdNarrative:
According to the third narrative, the Prophet (pbuh) is reported to have said:
"God is not ashamed of the truth [the Prophet said it three times]. Do not enter women in
their anuses."
One of the narrators, on whose authority Ibn Maajah has included this hadith in his collection
is Hajjaaj ibn Artaah. Al-Zahabiy, in his book "Meezaan al-Ai`tidaal" has quoted mixed opinion
about this person. Some of these opinions are presented below:
113
"And Ibn Muèen has said that he is not very strong [in reliability] he was truthful but used to
ascribe narratives [wrongly] to people. And Yahya ibn Ya`laa has said that Zayedah directed us to
ignore the narratives of Hajjaj ibn Artaah."
"And Al-Nassaiy has said that he [Hajjaj] was not strong [in reliability]. And Al-Darqutniy
has said that he is not used as evidence [for a saying of the Prophet (pbuh)]."
Another one of the narrators in this chain is Amr ibn Shuàib. Regarding Amr ibn Shuàib, the
following comments are found in Al-Zahabiy's "Meezaan al-Ai`tidaal":
"And Ùbaid al-Aajiriy has said that Abu Dawood was asked whether narratives of Amr ibn
Shuàib which he reports on the authority of his father who reports on the authority of his father can
be used as evidence [for a saying of the Prophet (pbuh)]. He [Abu Dawood] replied: No, not even
half an evidence."
"And Ali has said that yahya al-Qattaan has said that we hold the hadith reported by Amr ibn
Shuàib to be insignificant."
Finally, another narrator of this hadith is Abd Allah ibn Haramiy. Not much could be found
regarding this man. Though Ibn Hajar, in his book "Tehzib al-Tehzib" while commenting on this
man, has commented on this narrative in the following words:
114
"He [Abd Allah ibn Haramiy] has reported a single hadith from Khuzaimah ibn Thabit
regarding the prohibition of entering women in their anuses. And there are a lot of weaknesses in the
chain of narrators of this hadith."
This is a brief summary of the position of the chain of narrators of these narrations.
Keeping in view the condition of these narratives, it should be quite obvious why I have not
based my argument on these narratives. Though the referred narratives have been reported in some of
the collections of hadith, yet I cannot call the contents of these narratives "directives of the Shariàh".
There are two reasons for this. Firstly because, as is pretty obvious from the discussion above that
the sanad (chain of narrators) of these narratives is not reliable to qualify for ascription of the saying
to the Prophet (pbuh). This weakness in sanad is actually a hinderance for me in ascribing something
to the Prophet (pbuh) which has not reached us through reliable sources. Secondly, because in my
opinion, the nature of Khabr-e-wahid (hadith) is such that it does not allow us to base the directives
of Shariàh on it alone. It seems that even if the Prophet (pbuh) had said something about the
prohibition of anal sex, it should be placed as a natural prohibition (as I have done in my referred
answer) rather than a prohibition of the Shariàh. Prohibitions mentioned in khabr-e-wahid (hadith)
are those that are either natural prohibitions or clear corollories of prohibitions mentioned in the
Qur'an (Shariàh). Unless a prohibition mentioned in a khabr-e-wahid (hadith) clearly relates to a
natural prohibition or is clearly related to a prohibition mentioned in the Qur'an, the ascription of
such khabr-e-wahid (hadith) to the Prophet (pbuh) becomes quite questionable.
In the referred case, although it is quite clear that prohibition of anal sex is a natural
prohibition but the reason that I avoided quoting these narratives ascribed to the Prophet (pbuh) was
that, in my opinion, the sanad of these narratives is not reliable enough to ascribe these to the
Prophet (pbuh).
Moreover,weseethatnoneofthethreemostacceptedcollectionsofthesayingsascribedto the Prophet

(pbuh), that is the S a h ih Bu kh a ri, the S a h ih Mu sl im and the Mu 'a t ta I maa m Ma lik
115
containanyof these narratives ascribed to the Prophet (pbuh). This fact obviously, creates serious
doubtsregardingtheascriptionofsuchnarrativestotheProphet(pbuh).
I hope this helps. In case any aspect of my answer remains unclear, please feel free in writing
back to me at your convenience.
Regards
Th e Lea rn er
15th June 1999
[1]
that is the Chain of narrators.
[2]
that is the subject matter contained in them seems to be quite acceptable.
[3]
That is, he rejects Islam.
Copyright (c) 1999-2007 UnderstandingIslam, All rights reserved.
116
Attacks on Islam by SHABIR ALLY Due to Anal Sex Narration
SHABIR ALLY - DEBATE MATERIAL:
IS THE QURAN THE WORD OF GOD?
According to some Muslim sources, this verse was revealed to condone anal sex:
Narrated Jabir:
Jews used to say: "If one has sexual intercourse with his wife from the back, then she will
deliver a squint-eyed child." So this Verse was revealed:-
"‘Your wives are a tilth unto you; so go to your tilth when or how you will.’ (2.223)"
(Bukhari, Volume 6, Book 60, Number 51)
And,
"Ibn Abbas said, in question with this verse, that the Muslims from Medina had previously
practiced a type of sexual relationship between husband and wife which they had learned from the
Jews, in which the husband honours his wife with respect. When the Muslims from Mecca arrived,
they brought a different standard of behaviour with them. This created a severe tension in the Islamic
community. Muhammad answered it with the above verse and allowed men to behave as they
wished. He allowed his followers anything that would satisfy their beastly lusts. (The full text of this
hadith is not translated out of spiritual reservations).
"Ibn Abbas said: ‘Umar came to Muhammad and said: "I have perished." "Why?"
Muhammad asked. "It is because I have altered the normal position of sex tonight."’ He meant to say
that he had sexual intercourse away from his usual place. At first, Muhammad gave no reply, then he
claimed that Allah gave him license. Muhammad and Umar were shameless and immodest.
Muhammad should have guided Umar to God’s holiness and purity.
"Al-Bukhari narrated after Ibn Umar that al-Baqara 2:223 was revealed on the issue of having
anal intercourse with women. Al-Tabarani narrated in Al-Aswat, with a reliable chain of traditions,
that ‘Your women are a tillage for you’ was only revealed to license anal intercourse (Asbab al-
Nuzul by al-Suyuti on Sura al-Baqara 2:223)." (True Guidance, pt. 5, pp. 48-49)
117
Interestingly, we find Bukhari’s Hadith on Ibn Umar’s comments to S. 2:223 yet with one
added twist:
Narrated Nafi':
Whenever Ibn 'Umar recited the Qur'an, he would not speak to anyone till he had finished his
recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory and then stopped
at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied,
"No." He said, "It was revealed in such-and-such connection." Ibn 'Umar then resumed his recitation.
Nafi added regarding the Verse:--"So go to your tilth when or how you will" Ibn ‘Umar said said, "It
means one should approach his wife in..." (Bukhari, Volume 6, Book 60, Number 50)
According to Muhsin Khan the reason for the break in the quotation is due to the fact that,
"Al-Bukhari left a blank space here because he was not sure of what Ibn ‘Umar had said." (Khan, Sahih
Al-Bukhari, Volume 6, p. 39)
We are left wondering as to why Bukhari decided to leave a blank space precisely at the point
when Umar was about to explain S. 2:223? Could it be that Ibn Umar had in fact justified anal sex,
leaving Bukhari too embarrassed to include this in his collection?
Interestingly, Ibn Kathir indirectly affirms that certain Muslims had concocted hadiths justifying
analintercourse:
"... However, is forbidden to have sex with one’s wife in the anus... Quoting his father, from
his grand father, Amru Ibn Shu’aib narrated that the Prophet said: ‘Having sex with one’s wife in the
anus is minor sodomy.’213 On the authority of Ali Ibn Talq, Imam Ahmad narrated: ‘’The Prophet
has forbidden sexual intercourse with one’s wife in the anus, for Allah is not ashamed of the
truth.’214 Quoting Abu Hurayrah: The Prophet said: ‘Allah will not look at whoever has sex with his
wife in the anus.’215 Also, it was narrated on the authority of Abu Hurayrah that the Prophet said:
‘Cursed is he who has sex with his wife in the anus.’ 216 Any Ahadith which allow such act are
considered incorrect and they were all examined by our Sheikh al-Hafidh Abu Abdullah adh-
Dhahabi in a volume which he compiled, and proved weak and false.
"It was narrated on the authority of IBN UMAR, Malik, ash-Shafi’i and at-Tahawi THAT IT
IS LAWFUL but it is untrue. An-Nasr as-Sabbagh said: Ar-Rabi’ used to swear by Allah that Ibn
Abdul Hakam had lied, when he had made allegations against ash-Shafi’i concerning the lawfulness
118
of having sex with one’s wife in the anus. On the contrary, ash-Shafi’i mentioned the unlawfulness
of having sex with one’s wife in the anus in six of his books, and Allah knows best. Also, Ibn Umar
forbade it. On the authority of Sa’id Ibn Yasar abu al-Habbab, ad-Darami narrated: ‘I said to Ibn
Umar: "What do you think of having sex with one’s wife in the anus?" Ibn Umar said: "Does anyone
of the Muslims do that?"’ This is a good Isnad, and explicitly reveals the unlawfulness of such act,
and anything attributed to him is rejected on the ground of the above Hadith.
"Ma’mar Ibn ‘Isa narrated that Malik considered having sex with one’s wife in the anus is
unlawful. Quoting Isarel Ibn Rawh, Abu Bakr Ibn Zayyad an-Nisaburi narrated: ‘I asked Malik Ibn
Anas’s opinion on having sex with one’s wife from the back, he said: "You are but Arabs, and can
sowing be in a place other than that which has been ploughed? Do not go beyond the vagina." I said:
"People claim that you say that?" He said: "It is a lie, it is a lie."’ Thus, this is what has been
attributed to them, and it involved Abu Hanifa, ash-Shafi’I, Ahmed Ibn Hanbal and their
companions, followers and other scholars from the Salaf. They entirely denied the allegation and
some of them even believed that having sex with one’s wife in the anus is Kufr." (Tafsir Ibn Kathir-
Part 2 Sura Al-Baqarah, ayat 142-252, Abridged By Sheikh Muhammad Nasib Ar-Rifa’i [Al-Firdous
Ltd., London 1998], pp. 191-192)
Ibn Kathir acknowledges that Muslims were circulating hadiths permitting anal sex, even
appealing to the authority of Ibn Umar as evidence.
What is even more amazing is that one modern Muslim source has discredited the hadiths
forbidding anal sex. According to the Learner, the hadiths that claim that anal sex is forbidden are
questionable and do not conclusively disprove having sex in the anus.
After commenting on the said hadiths with their chains of transmission and the opinions of hadith
Scholars, the article states:
Keeping in view the condition of these narratives, it should be quite obvious why I have not
based my argument on these narratives. Though the referred narratives have been reported in some of
the collections of hadith, yet I cannot call the contents of these narratives "directives of the Shariàh".
There are two reasons for this. Firstly because, as is pretty obvious from the discussion above that
the sanad (chain of narrators) of these narratives is not reliable to qualify for ascription of the saying
to the Prophet (pbuh). This weakness in sanad is actually a hindrance for me in ascribing something
to the Prophet (pbuh) which has not reached us through unquestionably reliable sources. Secondly,
119
because in my opinion, the nature of Khabr-e-wahid (hadith) is such that it does not allow us to base
the directives of Shariàh on it alone. It seems that even if the Prophet (pbuh) had said something
about the prohibition of anal sex, it should be placed as a natural prohibition (as I have done in my
referred answer) rather than a prohibition of the Shariàh. Prohibitions mentioned in khabr-e-wahid
(hadith) are those that are either natural prohibitions or clear corollaries of prohibitions mentioned in
the Qur'an (Shariàh). Unless a prohibition mentioned in a khabr-e-wahid (hadith) clearly relates to a
natural prohibition or is clearly related to a prohibition mentioned in the Qur'an, the ascription of
such khabr-e-wahid (hadith) to the Prophet (pbuh) becomes quite questionable.
In the referred case, although it is quite clear that prohibition of anal sex is a natural
prohibition but the reason that I avoided quoting these narratives ascribed to the Prophet (pbuh) was
that, in my opinion, the sanad of these narratives is not reliable enough to ascribe these to the Prophet
(pbuh).
Moreover, we see that none of the three most accepted collections of the sayings ascribed to
the Prophet (pbuh), that is the Sahih Bukhari, the Sahih Muslim and the Mu'atta Imaam Malik
contain any of these narratives ascribed to the Prophet (pbuh). This fact obviously, creates serious
doubts regarding the ascription of such narratives to the Prophet (pbuh). (http://www.understanding-
islam.com/rb/mb-061.htm)
Hence, we find arguments on both sides of the fence on whether anal sex is permitted or
prohibited.
Ref: http://www.answering-islam.org/Shamoun/contact.htm
120
Attacks on Islam by Sam Shamoun Due to Anal Sex Narration
Women in Islam by Sam Shamoun at Answering Islam
There is plenty of evidence from both the commentators and hadith for the permissibility of
anal sex. Imam Al-Bukhari recorded the following exegesis of Sura 2:223:
Narrated Nafi’:
Whenever Ibn ‘Umar recited the Qur'an, he would not speak to anyone till he had finished his
recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory and then stopped
at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied,
"No." He said, "It was revealed in such-and-such connection." Ibn ‘Umar then resumed his recitation.
Nafi added regarding the Verse:-- "So go to your tilth when or how you will." Ibn ‘Umar said, "It
means one should approach his wife in …" Sahih al-Bukhari, Volume 6, Book 60, Number 50)
Curiously, part of Ibn ‘Umar’s comments are missing. The following source gives the
probable reason why they are:
"Ibn Abbas said, in question with this verse, that the Muslims from Medina had previously
practiced a type of sexual relationship between husband and wife which they had learned from the
Jews, in which the husband honours his wife with respect. When the Muslims from Mecca arrived,
they brought a different standard of behaviour with them. This created a severe tension in the Islamic
community. Muhammad answered it with the above verse and allowed men to behave as they
wished. He allowed his followers anything that would satisfy their beastly lusts. (The full text of this
hadith is not translated out of spiritual reservations).
Muhammad asked. ‘It is because I have altered the normal position of sex tonight."’ He meant to sa y
that he had sexual intercourse away from his usual place. At first, Muhammad gave no reply, then he
claimed that Allah gave him license. Muhammad and Umar were shameless and immodest.
Muhammad should have guided Umar to God’s holiness and purity.
"Al-Bukhari narrated after Ibn Umar that al-Baqara 2:223 was revealed on the issue of having
anal intercourse with women. Al-Tabarani narrated in Al-Aswat, with a reliable chain of traditions,
121
that ‘Your women are a tillage for you’ was only revealed to license anal intercourse (Asbab al-
Nuzul by al-Suyuti on Sura al-Baqara 2:223)." (True Guidance, pt. 5, pp. 48-49; bold emphasis ours)
IbnKathir,althoughcondemningthepractice,acknowledgesthattherewerecertainMuslims who
claimedthatIbnUmardidpermitthisact:
"Quoting his father, from his grand father, Amru Ibn Shu’aib narrated that the Prophet said:
‘Having sex with one’s wife in the anus is minor sodomy.’ On the authority of Ali Ibn Talq, Imam
Ahmed narrated: ‘The Prophet has forbidden sexual intercourse with one’s wife in the anus, for
Allah is not ashamed of the truth.’ Quoting Abu Hurayrah: The Prophet said: ‘Allah will not look at
whoever has sex with his wife in the anus.’ Also, it was narrated on the authority of Abu Hurayrah
that the Prophet said: ‘Cursed is he who has sex with his wife in the anus.’ Any Ahadith which allow
such act are considered incorrect and they were all examined by our Sheikh al-Hafidh Abu Abdullah
adh-Dhahabi in a volume which he compiled, and proved weak and false.
"ItwasnarratedontheauthorityofIBNUMAR,Malik,ash-Shafi’iandat-TahawiTHATIT IS
LAWFUL but it is untrue. An-Nasr as-Sabbagh said: Ar-Rabi' used to swear by Allah that Ibn Abdul
Hakam had lied, when he had made allegations against ash-Shafi’i concerning the lawfulness of having
sex with one’s wife in the anus. On the contrary, ash-Shafi’i mentioned the unlawfulness of having
sex with one’s wife in the anus in six of his books, and Allah knows best. Also, Ibn Umar forbade it.
On the authority of Sa'id Ibn Yasar abu al-Habbab, ad-Darami narrated: ‘I said to Ibn Umar: ‘What
do you think of having sex with one’s wife in the anus?" Ibn Umar said: "Does anyone of the Muslims
do that?"’ This is a good Isnad, and explicitly reveals the unlawfulness of such act, and anything
attributed to him is rejected on the ground of the above Hadith.
"Ma’mar Ibn ‘Isa narrated that Malik considered having sex with one’s wife in the anus is
unlawful. Quoting Israel Ibn Rawh, Abu Bakr Ibn Zayyad an-Nisaburi narrated: ‘I asked Malik Ibn
Anas’s opinion on having sex with one’s wife from the back, he said: "You are but Arabs, and can
sowing be in a place other than that which has been ploughed? Do not go beyond the vagina." I said:
"People claim that you say that?" He said: "It is a lie, it is a lie."’ Thus, this is what has been
attributed to them, and it involved Abu Hanifa, ash-Shafi’i, Ahmed Ibn Hanbal and their
companions, followers and other scholars from the Salaf. They entirely denied the allegation and
some of them even believed that having sex with one's wife in the anus is Kufr." (Tafsir Ibn Kathir,
Part 2 Surah Al-Baqarah, ayat 142 to 252, Abridged by Sheikh Muhammad Nasi Ar-Rifa‘i [Al-
Firdous Ltd, London; 1998, first edition], pp. 191-192; bold and capital emphasis ours)
122
Sunni Muslim historian and Quranic exegete al-Tabari narrated some of these traditions of
Ibn Umar:
Others said, "Rather, it means that you may have intercourse whenever you want and in
whatever manner you want." Of those who narrated this:
It was narrated Yakub, Narrated by Hushaim, narrated by Ibn A’wn, narrated by Nafi’ who
related that whenever Ibn Umar read the Quran he would not speak, but one day I read the verse,
"Your wives are as a tilth unto you: so approach your tilth when or how you will" (Sura 2:223). So
he said, "Do you know about whom this verse was revealed?" I replied, "No." He said, "Thisverse
wasrevealedaboutPENETRATINGWOMENINTHEIRANUS."
It was narrated by Ibrahim Ibn Abdullah Ibn Muslim Abu Muslim, narrated by Abu Umar Al
Dariri, narrated by Ismail Ibn Ibrahim (owner of) Al Karabisi, narrated by Ibn A’wn, narrated by
Nafi’ who said, "I used to (inquire) from Ibn Umar whenever he read the verse in the Quran, ‘Your
wives are as a tilth unto you: so approach your tilth when or how you will’ (Sura 2:223), he would
say, ‘MeaningtohaveintercoursewithwomenINTHEIRANUS."
It was narrated by Abdel Rahman Ibn Abdullah Ibn Abdel Hakam, narrated by Abdel Malik
Ibn Maslama, narrated by Al Darawardi who stated that it was related to Zaid Ibn Aslam that
Muhammad Ibn Al Munkadir used to forbid penetrating women through their anus so Zaid
responded, "I bear witness against Muhammad that he informed me that he performed this."
It was related about Al Harith Ibn Yakub that he narrated about Abi Al Habab Sa’id Ibn
Yassar that he asked Ibn Umar and said, "O Abu Abdul Rahman! We buy slave girls, so may we
commit ‘Nahmid’ with them?" So he replied, "And what is this ‘Nahmid’?" He responded, "(penetrating)
the ANUS." Ibn Umar said, "Wow, Wow! Does a believer do that?"
It was narrated by Abu Kilaba, narrated by Abdel Samad, who said that it was narrated by his
father who narrated from Ayub, narrated from Nafi’, narrated by Ibn Umar who said that (Sura
2:223), ‘Your wives are as a tilth unto you: so approach your tilth when or how you will,’ WAS
REGARDINGTHEANUS. (ArabicSource; translation and all bold, capital, and underline emphasis
ours)
123
Hence, Ibn Umar the son of the third caliph Umar ibn al-Khattab allowed for men to engage
in anal sex. ThisperhapsexplainswhyIbnAbbasclaimedthatIbnUmarmisunderstoodthemeaning ofthis
specifictext:
Narrated Abdullah Ibn Abbas:
Ibn Umar misunderstood (the Qur'anic verse, "So come to your tilth however you will")—
MAY ALLAH FORGIVE HIM. The fact is that this clan of the Ansar, who were idolaters, lived in
the company of the Jews who were the people of the Book. They (the Ansar) accepted their
superiority over themselves in respect of knowledge, and they followed most of their actions. The
people of the Book (i.e. the Jews) used to have intercourse with their women on one side alone (i.e.
lying on their backs). This was the most concealing position for (the vagina of) the women. This clan
of the Ansar adopted this practice from them. But this tribe of the Quraysh used to uncover their
women completely, and seek pleasure with them from in front and behind and laying them on their
backs.
When the muhajirun (the immigrants) came to Medina, a man married a woman of the Ansar.
He began to do the same kind of action with her, but she disliked it, and said to him: We were approached
on one side (i.e. lying on the back); do it so, otherwise keep away from me. This matter of theirs
spread widely, and it reached the Apostle of Allah (peace_be_upon_him).
So Allah, the Exalted, sent down the Qur'anic verse: "Your wives are a tilth to you, so come
to your tilth however you will," i.e. from in front, from behind or lying on the back. But this verse
meant the place of the delivery of the child, i.e. the vagina. (Sunan Abu Dawud, Book 11, Number
2159)
Notice how this hadith simply disregards and degrades the rights of women by giving men
the right to completely ignore the wishes of their wives regarding sexual positions. Interestingly, it
isn’t a coincidence that Ibn Abbas’ claim regarding Ibn Umar’s misunderstanding is positioned after
the following narration:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: He who has intercourse with his wife through her
anus is accursed. (Sunan Abu Dawud, Book 11, Number 2157)
124
Basically, Ibn Abbas’ statements provide further substantiation that Ibn Umar did in fact
condone anal sex.
Finally, here is a narration from al-Tirmidhi regarding Muhammad permitting Umar to

engage in anal sex with his wives:
"Ibn Abbas narrates that Hadhrath Umar went before the Messenger of God and said, ‘Master
I am destroyed!’ The Messenger of God asked, ‘What thing has destroyed you?’ Umar replied, ‘Last
night I had anal sex.’ The Messenger of God did not give a reply to Umar, then Allah sent down this
revelation, ‘Your wives are as a tilth unto you; so approach your tilth when or how ye will; the words
"kabool wa Dhabar" (the anus is accepted).’" (Jami Al-Tirmidhi, Bab al-Tafseer, Volume 2, p. 382,
Ayat Hars)
To read the original Arabic text of this hadith please go here. (given already).
In fact, one Sunni source claims that the Shia sect of Islam actually condones anal sex till
now. The translator of the hadith collection of Sunan Abu Dawud noted:
1483. This shows that it is not lawful to have intercourse with one’s wife through her anus.
This is the view agreed upon by the whole community. The Shi'ah alone allow intercourse through
anus, but this is against the traditions which prohibit this practice. (Sunan Abu Dawud, English
translation and Explanatory notes by Prof. Ahmad Hasan, Volume II, p. 579)
What the foregoing confusion proves is that the Quran nowhere expressly forbids engaging in
anal sex, since if it did there wouldn’t be so much confusion amongst Muslim writers and the Islamic
traditions. It basically took Muslim tradition to straighten out the mess left by the Quran’s lack of
clarity on this issue, and even that tradition wasn’t unanimous.
In all this debate about anal sex in the Muslim sources, it is always the question whether a
man may do it or not. Not once is the issue raised whether or not the wife likes this. Whether the husband
is allowed to commit this act on his wife depends only on Allah, or Muhammad, or the companions or
commentators’ opinions but not on the wife. Is this not another strong evidence that Islam does not
honor but degrades women who simply have to accept what the man (or some men) decides in regard to
sexual practice?
125
Moreover, the comment that women are tilth implies that Muhammad viewed women as
nothing more than breeders, that there real value was in their ability to give birth. If they were unable
to get pregnant then he considered them to be basically useless:
Narrated Ma'qil ibn Yasar:
A man came to the Prophet (peace_be_upon_him) and said: I have found a woman of rank
and beauty, but she does not give birth to children. Should I marry her? He said: No. He came again
to him, but he prohibited him. He came to him third time, and he (the Prophet) said: Marry women
who are loving and very prolific, for I shall outnumber the peoples by you. (Sunan Abu Dawud,
Book 11, Number 2045)
Ref: http://www.answering-islam.org
126
Anal Sex and Shia Islam
In Shia sect, a high rated Hadith Book “Usool al-Kafi, The Bukhari of Shi'ism” & Tafseer al-
Ayyashi, vol.1, p.157; Bihaar al-Anwaar vol.21, p.98; Tafseer al-Burhaan vol.2, p.230, allows it as
follows:
Narrated Abdullah bin Abi Ya'foor: I asked Abu Abdullah about approaching women through
their anus, he said: No Problem. He then recited: 2:223 Your women are as tilth unto you, so
approach your tilth when (or how) ye will ."
The Grand Ayatollah Ali Sistani says that anal sex is permissible if the wife agrees,
consenting but it is strongly undesirable (makrooh).
127
Shia Attacks on Sunni due to Narrations about Anal Sex
Tahreef / Alteration in Surah al Baqarah, Verse 223 in Narration of Hadith Book
Let’s quote verbatim from Jami al Tirmidhi:
Muhammad asked. "It is because I have altered the normal position of sex tonight."’ He meant to say
that he had sexual intercourse away from his usual place. At first, Muhammad gave no reply, then
Allah (swt) sent down this revelation "Your wives are as a tilth unto you; so approach your tilth
when or how ye will; the words 'kabool wa Dhabar'.
Note this is a commentary to Surah al Baqarah, Verse 223 "Your wives are as a tilth unto
you; so approach your tilth when or how ye will; the words "kabool wa Dhabar" (the anus is
accepted) is nowhere to be found in the Qur'an, but some dishonest Salafi sought to justify his
Imam's practice via this additional verse. InterestinglythedishonestUrdutranslatorfailstotranslate these
tahreefwords,eventhoughtheyarethereintheArabictext, (see the scanned reference from the link above).
So you see Umar's sodomy with his wife is proven from the Saha Sittah of Ahl'ul Sunnah. Umar did
this act, made Rasulullah (s) a witness to the deed. The Ulema of Ahl'ul Sunnah should be grateful
to Hadhrath Umar, since by sodomising his wife, the Qur'an gave permission for husbands to penetrate
their wives in this manner. They owe this all to their great father Umar Farooq.
Ref: Copyright©2002-2004Answering-Ansar.org. •AllRightsReserved.
The Use of Brackets to Alter the Hadith Text Is a New Invention
In digital Arabic text of Ahadith on internet and CD’s / DVD’s, nowadays brackets are use to
separate Quranic text from the remaining part of Hadith, which is a new innovation. The use of
brackets is not found in old text, and Hadith text is mixed with Quranic text or alternatively Quranic
text is altered (Tahreef) in Hadith.
Similarly in Arabic text of said Hadith, nowadays brackets are use to separate Quranic text, which
is a new practice. The use of brackets is not found in old text, and Hadith text is mixed with Quranic
text or alternatively Quranic text is altered (Tahreef) in Hadith as:
128
‫ِﻝ ﻟﺍﱠﻠ ِﻪ !‬ ‫ِﻓﻘﺎﻝِ ‪ِ :‬ﻳﺎ‬ ‫ﺻِﱠﻠﻰ ﻠﻟﺍ ِﻪ ﻋِﻠﻴِ ﻪ‬

‫ِ‬ ‫ﺇِﻟﻰ‬ ‫ﺒﱠﺎ ﺭﺿﻲ ﷲﺍ ﻨﻋﻬﻤﺎ ِﻗﺎ ‪ :‬ﺎ‬ ‫ﺑ‬
‫ِ‬ ‫)‪ (2980‬ﻭﺣﺴﻨﻪ‬
‫ﺳﻮ‬
‫ِ‬ ‫ﺳِﻠﱠ ِﻢ‬ ‫ﻮ ِﻝ ﺍﻟﻠﻪِ‬ ‫ِﻤ ِﺮ‬ ‫ِ‬
‫ﺱ‬ ‫ﺍ‬
‫ِﻧﺰِ ﻟ‬
‫ِ‬ ‫ﺷ ِﻴِﺎﺌ ‪٬‬‬ ‫ِﻪ ﻋِﻠِ ِﻴ ﻪ‬
‫ِ‬ ‫ِﻝ ﻟﺍﻠﱠﻪِ‬ ‫ﻪ‬
‫ِ‬ ‫ِﺔ ‪ِ .‬ﻗﺎ ِﻠِﻢِ‬ ‫؟! ِﻝ ‪ :‬ﱠﻮﻟِ ﺖ‬
‫ِ‬ ‫ﺃِ‬ ‫ﺎ ِﻝ ‪:‬‬ ‫ﻠِﻜ‬
‫ﱠﻠ ِﻢ ﺎﻝِ ‪ :‬ﻓِﺄِ‬ ‫ﱠﻠﻰ ﻟﺍﻠﱠ‬ ‫ﻮ‬ ‫ﻋِﻠِﻴ‬ ‫ِﻠﻲ ﺍﻟﻠﱠﻴِ ِﻠ ‪ :‬ﻓ‬ ‫ِ‬
‫ﺣ‬ ‫ﺎ‬ ‫ِﻣﺎ ﻠِ ِﻜﻚِ‬ ‫‪.‬‬
‫ِﺮﺩ‬
‫ِ ِﻴ ﺔ‬
‫ِ‬ ‫‪ ٬‬ﻭِﺑﱡﺪﻟﺍ ﻖﱠﺗﺍ ﺮ‬ ‫ِ ﻓِﺄِ ﺗﻮﺍ ﺣِ ﺮِ ﺛِﻜِ ﻢ ﺃِ ﻧﻰ ﺷِﺌِﺘِ ﻢ ( ﺃِﻗِ ِﺒ ﻞ‬
‫ِ‬ ‫ِ ِﻢ ﻢ‬ ‫ِ ﻪ‬ ‫ﺳﻮ ِﻝ ﻠﻟﺍﻪِ ﺻِﻠﻰ ﺍﻟﻠﱠ ﻪ‬
‫ِ‬
‫ِﺃﺩِﺑﺮِ ِﻭﺍﻟِﺤِ‬ ‫ﺙ ﻟِﻜِ‬‫ﺴﺎﺅِﻛِ ِﻢ ﺣِ ﺮِ ِ‬‫ِﻫ ِﺬ ِﻩ ﺍﻟِﺂﻳﺔِ ‪ ) :‬ﻧِ ِ‬ ‫ﻋِﻠﻰ ﺭِ ﻠِﻴ ﺳِ ﱠﻠ‬
‫‪ .‬ﺣﺴﻨﻪ ﻟﻷﺍﺒﻲﻧﺎ ﻲﻓ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫‪As compared to no brackets in Arabic text but Urdu:‬‬
‫ُ ُﺩ ُﺑﺮُ ﻭُ ﺍﺗﱠ ﺍﻟﱡﺪﺑُ ﻴُﻀُﺔُ)‬

‫‪ ).‬ﻧُﺴﺎﺅُﮐُﻢُ ﺣُﺮُﺙُ ُﻟﮑُﻢُ ﻓُﺄ ُﺗﺍﻮ ﺣُﺮ ُﺛ ﺃُﻧﱠﯽ ﻢ‬
‫ﻭُﺍﻟُﺤ‬ ‫ﻢُ ﺌﺘُ ُﻗﺒُﻞُ ﻭُﺃُ‬
‫ُ‬
‫ُﺔ(‬ ‫ﻴُ‬ ‫ﺍﱠﺗ ﱡﺪﺑُﺮُ‬ ‫ﻞُ ﺩﺑُ‬ ‫ُ ﻢُ ﱠﻧﯽ ﺘُﻢُ‬

‫ﺣُ ﺛ‬ ‫ﻢ‬
‫ُ‬ ‫‪ ).‬ﺴُﺎ ُﺅﮐُ ُﻢ ﺣُ‬
‫ﺍﻟُ‬ ‫ﺍﻟ‬ ‫ﻗﺒُ ُ‬ ‫ﺌُ‬ ‫ُﺄ ُﺗﺍﻮ‬ ‫ﮑُ‬
‫ُ ﺃُ‬
‫ﺎﺘﮐﺏ ﺪﺣﺚﻳ ﺎﺟﻣﻊ ﺮﺗﻣﺬﯼ‬
‫ﮐﯽ ﺗﻔﺴﻴﺮ ﮐﺎ ﺑﺎﻴﻥ‬ ‫ﺎﺘﮐﺏ‬

‫ﺮﻗﺍُﻥ‬
‫ﺎﺑﺏ ﺓﺭﻮﺳ ﺑﻘﺮﮦ ﮯﮐ ﻣﺘﻌﻠﻖ‬
‫ﺍ ُﺑ‬ ‫ﺮُ‬ ‫ﺪ‬

‫ُ‬ ‫ُﺮﺓُ ﻋُ‬ ‫ﻋُﻦُ ﺟُ ُﻌﻔُﺮُ ﺑُ‬ ‫ﺑُ‬ ‫ﺑُﻦ ﺣُﻤُﻴُ ُﺪ ﺣُﱠﺪﺛُ ُﻨﺎ ﺍﻟُ ﺑُﻦُ ﯽ ﺣُﱠﺪ ُﺛ ُﻨﺎ‬
‫ﻴُ‬ ‫ﻌُﻴ‬ ‫ﺒُﺪُ ﺍﻟﻠﻪُ ﻟﺍُﺄُﺷﻌُﺮﻱﱡ ﺑُﻲ ﺍ ُﻟﻤُﻐُﻴ‬ ‫ُﻌ ُﻘﻮ‬ ‫ﻮ‬ ‫ﺣُﺪﺛُﻨُﺎ ﻋُﺒُﺪُ ﺴُ ُ‬
‫ﻦ‬
‫ﺒُ‬
‫ﺍﻟﱠﻠﻴُُﻠ ُﺔ ﻗُﺎﻝُ ﻓُﻠﻢُ‬ ‫ﻝ‬

‫ُ‬ ‫ﻝﺎُ ﻭُﻣُﺎ ﻠ‬
‫ُ‬ ‫ﺍﻟﱠﻠﻪُ‬ ‫ُﻪ ﻭُﺳُﻠﱠﻢ ﻓُﻘُﺎﻝُ ﻳُﺎ‬ ‫ﺍﻟﻠﻪُ‬ ‫ﺟُﺎﺉ ﻋُﻤُﺮُ ﺇُ ُﻟﯽ ﺭُ‬
‫ﱠﻮ ُﻟﺖُ ﺭُﺣُُﻠﻲ‬ ‫ﺎ‬ ‫ُﻠ ﺖ ُ ﻫُ‬ ‫ﻮﻝُ‬ ‫ﱠﻠﯽ ﺍﻟﻠﱠ ُﻪ ﻋُﻠﻴُ‬ ‫ﻮ‬ ‫ﺒﱠﺎﺱُ ﻗُﺎﻝُ‬
‫ﻓُﺄ ُﺗﺍﻮ‬ ‫ﺍﻟﱠﻠ ُﻪ ﻋُُﻠ ُﻴﻪُ ﻭُﺳُﱠﻠﻢُ ﻫُ ُﺬﻩ ﺍﻟُﺂﻳُﺔُ ﻧُﺴﺎ ُﺅﮐُﻢ‬ ‫ُ ﺌﺎ ُﻧ ﻟ ُ‬ ‫ُﻴﻪُ ﻭُﺳُﻠﱠ ﻢ‬ ‫ﺭُ ﺍ ﻟﻠﻪُ‬ ‫ﺩﱠ‬
‫ُﻟ ُﻢ‬ ‫ﻝ ﺍﻟﱠﻠ ُﻪ ﺻُﻠﯽ‬
‫ﺳﻮ ُ‬
‫ﻋُﻠﯽﺭ ُ ُ‬ ‫ﻠﱠﯽ ﺍﻟﱠﻠ ُﻪ ﻋُﻠ ﻴ ُ ﻝﺎُ ﻓُ ُﺄ‬ ‫ﻮ‬ ‫ﻳُﺮُ ﻠﻴُﻪُ‬
‫ُ‬ ‫ُ‬
‫ﻌ ُ ُﻘﻮ‬ ‫ُﻌ ُﻘﻮﺏُ ﺑُﻦ ﻋُﺒُﺪ ﻟﺍﻠﱠﻪُ ﺍﻟُﺄُﺷﻌُﺮُ‬ ‫ﺛُﮑُﻢ ﻧﱠﯽ ُﻢ ُ ﺩﺑُﺮُ ﺍﺗﱠ ﱡﺪ ُﺑﺮُ ﺤﻴُ ُﺎﻝُ ﺑﻮ ﯽ ﻫُﺬﺍ ﺣُﺪﻳ‬
‫ُﻮ‬ ‫ﺣُﺴُﻦ ﻏُ ُﺮﺐﻳُ ﻭُﻳُ‬ ‫ﻴ‬ ‫ﺍﻟ ﻟﺍُ ُﺔ ﻗ ُ‬ ‫ﺘُ ﻗﺒ ﺃُ ُ‬
‫ﺣ ُﺮ‬
‫ﺌُ ُ‬
‫ﻘُﻤﱢﻲﱡ‬
‫ﺍﻟُ‬
‫‪٬‬ﺪﻴﻤﺣ ﻦﺑ ﺪﺒﻋ ‪٬‬ﯽﺳﻮﻣ ﻦﺑ ﻦﺴﺣ ‪٬‬ﺮﻌﺷﺍ ﷲﺍ ﺪﺒﻋ ﻦﺑ ﺏﻮﻘﻌﻳ ‪٬‬ﺓﺮﻴﻐﻣ ﯽﺑﺍ ﻦﺑ ﺮﻔﻌﺟ ‪٬‬ﺮﻴﺒﺟ ﻦﺑ ﺪﻴﻌﺳ ﺮﻀﺣﺕ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﷲﺍ‬
‫ﺮﺿﺎﺣ ﮟﻴﻣ ﺖﻣﺪﺧ ﯽﮐ ﻢ ﻠﺳﻭ ﮧﻟ ﺁﻭ ﮧﻴﻠﻋ ﷲﺍ ﯽﻠﺻ ﻡﺮﮐﺍ ﯽﺒﻧ ﮧﻨﻋ ﯽﻟﺎﻌﺗ ﷲﺍ ﯽﺿﺭ ﺮﻤﻋ ﺕﺮﻀﺣ ﮧﮐ ﮯﮨ ﺖﻳﺍﻭﺭ ﮯﺳ ﺎﻤﮩﻨﻋ ﯽﻟﺎﻌﺗ‬
‫‪129‬‬
‫۔ﺎﻴﮔﻮﮨ ﮎﻼﮨ ﮟﻴﻣ ﻢ ﻠﺳﻭ ﮧﻟﺁﻭ ﮧﻴﻠﻋ ﷲﺍ ﯽﻠﺻ ﷲﺍ ﻝﻮﺳﺭ ﺎﻳ ﺎﻴﮐ ﺽﺮﻋ ﺭﻭﺍ ﮯﺋﻮﮨ ۔ ﺡﺮﻃ ﺲﮐ ﺎﻬﭼﻮﭘ ﮯﻧ ﻢﻠﺳﻭ ﮧﻟﺁﻭ ﮧﻴﻠﻋ ﷲﺍ ﯽﻠﺻ ﭖﺁ‬
‫۔ﺎﻴﮐ ﺽﺮﻋ ۔ﯼﺩ ﺮﻴﻬﭘ ﯼﺭﺍﻮﺳ ﯽﻨﭘﺍ ﺕﺍﺭ ﺝﺁ ﮯﻧ ﮟﻴﻣ ﺮﻀﺣﺕ ﺍﺑﻦ ﻋﺒﺎﺱﺭ ﺿﯽ ﷲﺍ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ﮩﮐﺘﮯ ﮨﻴﮟ ﮧﮐ ﺁﭖ ﻠﺻﯽ ﷲﺍ ﻋﻠﻴﮧ‬
‫ُﻢ" )ﻳﻌﻨﯽ ﺟﺲ ﻑﺮﻃ ﮯﺳ ﭼﺎﮨﻮ )ﻗﻞﺒ‬ ‫ُ ﱠﻧﯽ‬
‫ﺣُﺮﺛُﮑُ ﻢ‬ ‫ﺎﺧﻣﻮﺵ ﺭﮨﮯ ﭘﻬﺮ ﻳﮧ ﺁﻳﺖ ﺯﺎﻧﻝ ﮨﻮﺋﯽ "ﻧُﺴُﺎﺅُﮐُ ُﻢ ﺣُ‬
‫ُﺌﺘُ‬ ‫ُﻟﮑُﻢُ ﻓُﺄﺗُﻮﺍ‬ ‫ﻭﺁﮧﻟ ﻭﺳﻠﻢ‬
‫۔ﮯﮨ ﺐﻳﺮﻏ ﺚﻳﺪﺣ ﮧﻳ (ﻭﺮﮐ ﺏﺎﻨﺘﺟﺍ ﮯﺳ ﺾﻴﺣ ﺭﻭﺍ ﮧﮕﺟ ﯽﮐ ﮯﻧﺎﺧﺎﭘ ﮧﺘﺒﻟﺍ ﻭﺮﮐ ﺖﺒﺤﺻ (ﮟﻴﻣ ﻳﻌﻘﻮﺏ ﮦﻭ ﻋﺒﺪ ﺍﷲ ﺍﺷﻌﺮﯼ ﮯﮐ‬
‫۔ﮟﻴﮨ ﯽﻤﻗ ﺏﻮﻘﻌﻳ ﮧﻳ ﺭﻭﺍ ﮟﻴﮨ ﮯﮣﻴﺑ‬
‫)ﻳﻌﻨﯽ ﺟﺲ ﻑﺮﻃ ﮯﺳ ﭼﺎﮨﻮ )ﻗﺒﻞ ﻣﻴﮟ( ﺻﺤﺒﺖ ﮐﺮﻭ ﻟﺍﺒﺘﮧ ﭘﺎﺧﺎﻧﮯ ﮐﯽ ﺟﮕﮧ ﺍﻭﺭ ﺣﻴﺾ ﮯﺳ ﺟﺍﻨﺘﺎﺏ ﮐﺮﻭ(‬
‫‪As compared to translation of original Arabic text as:‬‬
‫)ﻳﻌﻨﯽ ﺟﺲ ﻑﺮﻃ ﮯﺳ ﭼﺎﮨﻮ )ﻗﺒﻞ ﻣﻴﮟ‪ /‬ﺪﺑﺮ ﻣﻴﮟ( ﺻﺤﺒﺖ ﺮﮐﻭ ﻟﺍﺒﺘﮧ ﺎﭘﺧﺎﻧﮯ ﮐﯽ ﺟﮕﮧ ﺍﻭﺭ ﺣﻴﺾ ﮯﺳ ﺟﺍﻨﺘﺎﺏ ﮐﺮﻭ(‬
‫‪130‬‬
This shows that here is a problem in text of Hadith, perhaps the words 'kabool wa Dhabar'
was added with verse by someone afterword and later on someone tried to correct by adding second
part as ُ‫ﻭُﺍﺗﱠﻖُ ﺍﻟﺪﺑُﺮُ ﻭُﺍﻟُﺤﻴُﻀُﺔ‬.
What is the need of use of Brackets in Urdu translation and in some Arabic text of Hadith on
internet? In Arabic text, Quran verse is mixed with narrator’s statement in Hadith and the Quran
verse is altered.
Sunni English translation of above verse is as:
In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it was narrated that Ibn
‘Abbaas (may Allaah be pleased with him) said: ‘Umar came to the Messenger of Allaah (peace and
blessings of Allaah be upon him) and said: O Messenger of Allaah, I am doomed! He said: “Why are
you doomed?” He said: I changed my direction last night. The Messenger of Allaah (peace and blessings
of Allaah be upon him) did not say anything. Then this verse was revealed to the Messenger
of Allaah (peace and blessings of Allaah be upon him) (interpretation of the meaning): “Your wives
are a tilth for you, so go to your tilth when or how you will” [al-Baqarah: 223]. So approach from
the front or the back, but avoid the back passage and the time of menses. Classed as hasan by
al-Albaani in Saheeh al-Tirmidhi.
When the text of Quran is mixed with ( ُ‫ ) ﺃُﻗُﺒُﻞ ﻭُﺃُﺩﺑُﺮ ﻭُﺍﺗﱠﻖُ ﺍﻟﺪﺑُﺮ ﻭُﺍﻟُﺤﻴُﻀﺔ‬, from
where the word
“ So ” is
translated?
Another style of translation is as:
(ُ ‫ُ ﻭُﺃُ ُﺩﺑ ﻭُﺍﱠﺗ ﱡﺪ ُﺑ ﺮ‬

ُ ‫ُﻓ ُﺄ ُﺗﻮﺍ ﮑُ ﺃﻧﯽ ﻢ‬ ُ‫ﮐ‬ ‫) ﻫُ ﻟﺂ ﻳ‬
ُ
‫ﺤﻴﻀُﺔ‬
ُ ‫ﻟﺍ‬ ُ‫ُﺮ ﻟ ُﮑُﻢ ُﺮﺛُ ُ ُﺌﺘ ُﻗﺒﻞ‬ ‫ﺍ ُ ﻧُﺴُﺎ‬
ُ‫ﻟﺍ‬ ُ
‫ﺷ‬ ‫ُﻩ‬
In Quran, this verse is as:
(‫) ثﺮﺣ ﻢﻛؤﺎﺴﻧ اﻮﺗﺄ ﻓ ﻢﻜﻟ ﻢﻜﺛﺮﺣ أ ﱏ ﺷ ﺘﻢ‬

Note that the word ( ‫) ﻫُﺬُﻩُ ﺍﻟُﺂ ُﻳ‬,.that is, this verse, in the Hadith.
130
"[You may enter your women in any style] from front or behind, but keep away from the anus
and the menstrual periods.
131
131
Further Shia Attacks on Sunni due to Narrations about Anal Sex
Abdullah Ibn Umar Deemed Sodomy to Halaal
As evidence please consult the following authentic Sunni texts:
1. Tafseer Durre Manthur Volume 1 page 264 Ayat Hars
2. Tafseer Qasmi Volume 2 page 220, by Jamaladeen Qasmi
3. Tafseer Qurtubi page 92 Ayat Hars
Here is the direct quote from Tafseer Durre Manthur: "Traditions wherein Abdullah ibne
Umar believed sodomy with women are well known and Sahih".
Comment
Suyuti narrates TEN traditions on Ibn Umar's authority deeming sodomy to be permissible.
Remember Suyuti in the intro of this Tafseer states that he took narration's from authentic texts
containing complete chains.
An appeal to justice
Today's Nasibi like Junbaaz try to attack the Shi'a by presenting 'proof' from al Kafi, well
always check what's in your own back yard first! Junbaaz deemed sodomy to b a 'filthy, atrocious
act', that is even deemed as such in the eyes of the Kuffar - this might well be the case, but this 'fine'
practice was enacted practically by your Second esteemed Khalifa, and endorsed by his great son and
brother in law of Rasulullah (s) Abdullah ibn Umar. The Salafi need to start showing gratitude to
their founding Imams who endorsed these wonderful acts.
The Salaf Ulema of Madina believed that sodomy was halaal
Please see the following Sunni sources:
1. Fayl al Lawathar Volume 6 page 154 Kitab Nikah, Bab Mut'ah
2. Tafseer Qasmi Volume 2 page 223 Ayat Hars
132
3. Tafseer Ibn Katheer Volume 1 page 262 Ayat Hars
4. Fathul Bari Volume 8 page 191 Ayat Hars
5. Tafseer Mazhari, Volume 3, Page 19
Quoting directly from Fayl al Lawathar: "Imam Auzai stated of the Fatwas from Hijaaz that
are famous, one fatwa is from the people of Makka is that is that they deemed Mut'ah with women to
be permissible, the other from the people of Madina, that sodomy with women is permissible". Ibn
Katheer in his Tafseer also stated: "Statements on the permissibility of sodomy with women have
come from the jurists of Madina".
The Sahaba and Tabaeen deemed sodomy with women to be permissible
We read in Tafseer Qurtubi Volume 3 page 93 Ayat Hars: "Fatwas on the permissibility of
sodomy with women Saeed bin Maseeb Nafi, ibn Umar, Muhammad bin Kab, Abdul Malik, Imam
Malik, a large group amongst the Sahaba and Tabaeen deemed sodomy to be permissible".
Imam Sha'afi deemed sodomy to be permissible!
Please see the following Sunni texts:
1. Tafseer Durre Manthur Volume 1 page 266, Ayat Hars
2. Tafseer Ruh al Ma'ani page 125, Ayat Hars
3. Tafseer Ahkam al Qur'an Volume 1 page 265
4. Tafseer Qasmi Volume 2 page 228 Baqarah Verse 223
5. Al Mahzoorath page 268
We read in Tafseer Durre Manthur: "On sodomy with women, Imam Sha'afi no Sahih
narration's have reached us from Rasulullah (s) as to whether it is halaal or haraam and logic
suggests that this halaal".
Imam of Ahl'ul Sunnah Abu Maleeka suggested 'in times of trouble' use a stick!'
133
We read in Tafseer Durre Manthur Ayat Hars: "Abu Maleeka was asked whether it was
permissible to practise sodomy with women. He replied 'Last night I practised sodomy with my
servant, penetration became difficult hence I sought the assistance of a stick".
Comment
Many congratulations to the Salafi, your Ulema deemed sodomy halaal! Nice one. Even if
that requires 'a little help from a stick!' We often see Salafis walking around with sticks in their
hands - now we know why.
Imam Malik believed sodomy with women was halaal
We read in the following Sunni sources:
1. Ahkam al Qur'an Volume 1 page 352 Ayat Hars
2. Tafseer Gharab al Qur'an Volume 2 page 249 Ayat Hars
3. Tafseer Durre Manthur Volume 1 page 111, Ayat Hars
4. Fathul Bari Volume 8 page 190 Kitab Tafseer Ayat Hars
Quoting verbatim from Ahkam al Qur'an: "Sahil asked Imam Malik 'is sodomy with women
permissible? Imam Malik replied 'I just did this act and have just washed by sexual organs".
Comment
We hope that these Nasibi open their eyes to these Sunni sources, the act that they allege is
halaal under Shi'a fiqh, is one that is all too common in their own house! Our Ulema have said that at
best its Makruh, at worst its haraam! On page 55 of the same book, he states that:
Junbaaz states:
"the comments on sodomy can be located in Shi'a books, but they have failed to provide any
commentary to those traditions, it can therefore be concluded that the Shi'a like their Imams deem
this act to be halaal, if not why the silence?"
Reply
134
On page 34 of the same book this Nasibi Mullah says that:
Junbaaz states:
"…to even contemplate such a thing makes you a kaffir".
On page 48 he states:
Junbaaz states:
"Sodomy in the eyes of some of the Ulema is Kufr…When the Shi'a Imam was asked
whether he practised it, he said 'No'.
Maulana Junbaaz, you pride of Ahl'ul Sunnah. Let it be known that none of our Imams
practised sodomy, whilst your Imams like Umar, Abu Maleeka and Malik endorsed it and practised
it! Umar's Iman is now in your hands. Interestingly we also read these comments of Maulana Haq
Nawaz Jhangvi (the founder of the Wahabi movement - Sipah-e-Sahaba's) in his article on Mut'ah:
Junbaaz states:
"THE IMAMIAH ARE, NOT ONLY OUTSIDE THE PALE OF AHLE-SUNNAH BUT
ALSO OUTSIDE PALE OF UMMAH. THEY INDULGE IN ZINA. BY USING THE RECTUM
OF WOMAN THEY HAVE OPENED SEVERAL GATES OF ZINA FOR THEM. ON ACCOUNT
OF SUCH SENSUALITIES THEY ARE PRODUCTS OF ZINA. WE PRAY TO ALLAH TO
SAVE US ALL FROM FOLLOWING THE FOOTPRINTS OF SATAN."
If the perpetrators of sodomy are fornicators who adhere to the Sunnah if Satan, the this taunt
clearly falls back on the above individuals, and all the Sunni Ulema that practised it and endorsed it,
the Shi'a madhab does not deem sodomy to be halaal, and as proof we advance the following
evidence…
Sunni Ulema have testified that the Shi'a don't deem sodomy to be halaal
As evidence we have relied on the following esteemed Sunni works:
1. Tafseer Ruh al Ma'ani, Surah Baqarah verse 223
2. Fayl al Lawathar Volume 6 page 228 Bab Wathee Fee Dhabr
135
We read in Fayl: In the eyes of the Shi'a this is Makruh.
This has been similarly recorded in Tafseer Rul al Ma'ani: "The Shi'a scholars have deemed
sodomy with women to be haraam". This is our position, if any Shi'a deems it permissible then we
have simply supported the position of Umar for the purposes of Muslim brotherhood! The truth is
somewhere in the middle. We have some narrations wherein the Imams (as) said you can, and some
wherein they said it is haraam. There is no Sahih hadeeth on this matter what can be seen is that it is
Makruh. We read in Sharh Lamaa Volume 2 page 55 Kitab al Nikah Chapter 10: "Entering a
woman's anus is Makruh (very close to haraam), there is a narration from Imama Jafer al Sadiq (as)
that sodomy with a woman is haraam, since the Imam (as) narrated from the Prophet (s) "Women's
anuses are haraam for my Ummah". In the commentary of this tradition [page 55] it is written "A
group amongst the Shi'a Ulema have issued Fatwas that anal sex is haraam". Now that we have
proven that the origin of sodomy with women goes back to the Salaf King Pins, let us continue with
the journey to ascertain the truth. Junbaaz showed blatantly dishonest y when attacking the Shi'a on
this topic, we have established the Salaf were the founding forefathers of sodomy with women. It
should also come as no surprise to learn that the more creative also focussed himself on the male rear
guard too. Let us investigate the matter…
Ref: Copyright©2002-2004Answering-Ansar.org. •AllRightsReserved.
136
It Is Allowed To Have Intercourse with One's Wife in Her Anus According To Imam
Malik, Al-Bukhari and Ibn Umar
Due to the Blank Space in Sahih Bukhari, in narration of Ibn Umar, the question of Anal Sex
is raised again and again as follows:
Fatwa No. : 86457

Fatwa Title : Anal sex strictly forbidden
Fatwa Date : 15 Sha'baan 1424 / 12-10-2003
Question
It is allowed to have intercourse with one's wife in her anus according to Imam Malik, al-
Bukhari and Ibn Umar.
Fatwa
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet
Muhammad and upon all his Family and Companions.
Having anal intercourse with one's wife is a repulsive and detested matter. It is forbidden in
Shariah according to the majority of Salaf from Sahabah, Thabieen, and the Imams who came after
them. The person who practices it is deprived from Allah's Sight. The Prophet (Sallallahu Alaihi
wa Sallam) said: Allah does not Look at the one who has intercourse with his wife in her rectum.
Imam Ahmad , Abu Dawood and al-Nasa'e reported from Abu Hurairah that the Prophet
(Sallallahu Alaihi wa Sallam) said: Accursed is the one who has anal intercourse with his wife.
Imam Malik 's opinion in this matter is just as the opinion of other Imams, i.e. having sex in anus is
forbidden. Everyone who says otherwise about him (Imam Malik ) fabricates lies against him.
Imam Ibn Katheer reported in his Tafseer from Israeel bin Rooh who said, I asked Malik about
making sex with wives in their anuses. He replied, 'you are but Bedouins, does the act of tilling
happen other than in the place of tilth? Do not exceed the vagina. I sa id, p eo ple say t hat you
allowed that? He answered, they fabricate lies against me, they fabricate lies against me, and he
kept repeating this sentence'. This opinion is proved from Malik and the same opinion is held by
Imams Abu Hanifah , al-Shafi'e , Ahmad bin Hanbal and all his followers; prior to them, the
prohibition is also reported, through sound narration, by Sayeed bin al-Musayyih , Abu Salamah ,
Ikramah , Tawoos , 'Ataa , Sayeed bin Jubair , Urwah bin al-Zubair , Mujahid bin Jaber , al-Hasan
137
and many others. Salaf also strongly condemn it, furthermore some of them even considered it as
committing Kufr. [1:347]
What is reported from Ibn Umar in this concern is not more than merely a misconception.
Imam Ibn al-Qayyim thoroughly refuted it, and said what is reported from Ibn Abbas in this
concern is the same as, what was reported from Ibn Umar . Ibn Abbas said regarding this verse:
{Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good
act for your souls beforehand and fear Allah, and know that ye are to meet him (in the Hereafter),
and give (these) good tidings to those who believes. }[2:223]. It means having sex with wives
while they are laying on their bellies or their backs. In all cases pleasure should be sought only
through vagina. The same opinion is also reported from Ibn Umar . Imam Nasa'e reported from
Abu al-Nadhar that he asked al-Nafi (the great Imam and known pupil of Ibn Umar ) and said, It is
being reported from you that you allowed having sex in anus. He said, they uttered slander
against me. I will inform you for the reason of this misunderstanding. Once Ibn Umar was reciting
some Qur'an while I was there, he passed by the verse: {Your wives are as a tilth unto you; so
approach your tilth when or how ye will;…}[2:223] and said, O Nafi' ! Do you know what this
verse means? We the clan of Quraish used to expose women in an uncomely matter during sex.
When we came to Medinah and married the women of Medina and tried to enjoy with them as we
used to enjoy with our women, they refused it since they used to have sex by only one way. In this
regard Allah revealed the verse: {Your wives are as a tilth unto you; so approach your tilth when or
how ye will;…}[2:223]. Then he ( Ibn Umar ) explained that the verse means having sex in vagina
from the backside.
We do not know anyone who ever reported from Imam al-Bukhari that he allowed anal sex with
one's wife. He is far above saying such a matter.
We sum up that having sex in anus is totally forbidden and a major sin. It is also forbidden
according to the four Imams and others. Therefore, do not pay any attention to those who allowed
it based on their whims. They do not have any sound basis for their opinion, neither from the
Qur'an nor from the Sunnah.
Allah knows best.

Fatwa answered by: The Fatwa Center at Islamweb
Ref: IslamWeb-FatwaCenter-Analsexstrictlyforbidden.htm
138
‫ﻴﻟﺲ ﻲﻓ ﺎﻨﺘﻌﻳﺮﺷ ﺟﻮﺍﺯ ﻥﺎﻴﺗﺇ ﺑﺪﻟﺍﺮ‬
‫ﻝﻼ ﺣ ﺮ ﺑﺪ ﻟﺍ ﻲ ﻓ ﻥﺎ ﻴ ﺗﻹﺍ ﻥﺇ ‪ ٬‬ﺏﺍﻮ ﺼ ﻟﺍ ﺔ ﻓﺮﻌﻣ ﻲ ﻓ ﻲﺗﺪﻋﺎ ﺴﻣ ﻮ ﺟﺭﺃ (‪ )4170‬ﻭ (‪ )4171‬ﻝﻮ ﻘﻳ ﻢﻜﻌﻗﻮ ﻣﻭ ‪ ٬‬ﻓ ﻲ ﺍﻟﺒﺨ ﻱﺭﺎ ﻟﺍﺤ ﺪﻳﺚ ﻗﺭ ﻢ‬
‫ﻡﺍﺮ ﺣ ﻪ ﻧﺇ ‪ ٬‬ﺏﺍﻮ ﺼ ﻟﺍ ﻮ ﻫ ﺎ ﻤﻓ ؟‬
‫ﻟﺍﺤﻤﺪ ﻠﻟﻪ‬
‫ﻭﺃﻻِ ‪:‬‬
‫ﺓﺮﻴﺜﻛ ﺮﺑﺪﻟﺍ ﻲﻓ ﺔﺟﻭﺰﻟﺍ ﻥﺎﻴﺗﺇ ﻢﻳﺮﺤﺗ ﻲﻓ ﺕءﺎﺟ ﻲﺘﻟﺍ ﺔﺤﻴﺤﺼﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ‪ ٬‬ﻓﻤﻦ ﻟﺫﻚ ‪:‬‬
‫ِﻧ ِﺰ ِﻝ ﻋِﻠﻰ‬ ‫ﺍﻣِﺮِﺃِﺗ ِﻪ ِﻫﺎ ِﻓ ِﻘ ِﺪ ﺮِ‬ ‫ِﻗﺎﻝ ‪) :‬‬ ‫ِﺮ ِﺓ ﺭﺿﻲ ﷲﺍ ﻨﻋﻪ ﻥﱠ ِﻪ ﺻِﱠﻠﻰ ﻠﻟﺍ ِﻪ ﻋِﻠِ ِﻴ ﻪ‬
‫ِ‬ ‫ﻦ ﺃِ ِﺑﻲ‬
‫ِ‬
‫ﻣِﻤﱠﺎ ﺃِ‬ ‫ﻲ ﺩِﺑ ِﺮ‬ ‫ﻦ ﺃِ ِﺗﻰ‬
‫ِ‬ ‫ﻠﱠ ِﻢ‬ ‫ﺳﻮ ِﻝ ﻟﺍﻠﱠ‬
‫ِ‬ ‫ﺮِ ِﻳ‬ ‫‪-1‬‬
‫ﱠﻤ ِﺪ ﻰﻠﺻ ﷲﺍ ﻠﻋﻴﻪ ﻭﺳﻠﻢ ( ﺭﻭﺍﻩ ﻮﺑﺃ ﺍﺩﻭﺩ )‪ (3904‬ﺻﻭﺤﻪﺤ ﺍﻷﺒﻟﺎﻲﻧ ﻲﻓ ﺻﺤﺢﻴ ﺑﺃﻲ ﺩﺍﻭﺩ ‪.‬‬
‫ﺟ ِﻞ ﺃِﺗﻰ ﺍ ِﻣ ِﺮِﺃ ِﺓ ِﻓﻲ ﺪﻟﺍﱡ ِﺑﺮِ (‬
‫ِ ﻟﺍﻠﱠ ِﻪ ﺇِ ِﻟﻰ ﺭِ ِ‬
‫ِﻪ ﻋِﻠِﻴ ﻪ‬ ‫ِﻝ ﻟﺍﱠﻠ ﻪ‬
‫ِ‬ ‫ﺭﺿﻲ ﷲﺍ ﻬﻨﻋﻤﺎ ﻝﺎﻗ ‪ :‬ﻝ‬
‫ِ‬ ‫ِ ﱠﺒﺎ‬
‫‪ -2‬ﻭ ﺍ ِﺑ ﻦ‬
‫ﺳِﻠﱠ ِﻢ ‪ ) :‬ﻟِﺎ ﻳِﻨﻈِ ِﺮ‬ ‫ﱠﻠﻰ ﻟﺍﱠﻠ‬ ‫ﻮ‬ ‫ﺱ ﺎ‬
‫ِ‬ ‫ِ‬
‫ﻦ‬
‫ﻡﺎﻤﻟﻹﺍ" ﻲﻓ ﺪﻴﻌﻟﺍ ﻖﻴﻗﺩ ﻦﺑﺍ ﻪﺤﺤﺻﻭ (‪ )1165‬ﻱﺬﻣﺮﺘﻟﺍ ﻩﺍﻭﺭ" )‪ ٬ (660/2‬ﺍﻭﻷﺎﺒﻟﻧﻲ ﻲﻓ ﺻﺤﺢﻴ ﺘﻟﺍﺮﻣﺬﻱ ‪.‬‬
‫‪ ) :‬ﻠﻟﺍ ِﻪ ﻟِﺎ ِﻴﻲ ﻣِ ﻟﺤِ ﺛِﻠِﺎ‬ ‫ﺻِﱠﻠﻰ ﻟﺍﻠﱠ ِﻪ ﻋِﻠﻴِ ﻪ‬
‫ِ‬ ‫ﻦ ِﻤﺔِ ﺑِ ﺎﺑِ ﺭﺿﻲ ﷲﺍ ﻨﻋﻪ ﻗﺎﻝ ‪ِ :‬ﻗﺎ ﻝ‬
‫ِ‬ ‫‪ -3‬ﻭ ِ‬
‫‪-‬‬ ‫ﺍ‬ ‫ﻥ ﺴِ ِﺘﺤِ‬
‫ﱠ‬ ‫ﺳِﻠﱠﻢ‬ ‫ﺳِﻮ ِﻝ ﻠﻟﺍﻪِ‬ ‫ِ‬
‫ﺖ‬ ‫ﺰِ ِﻳ ﺛِ‬
‫( ﺭﻭﺍﻩ ﺑﺍﻦ ﺎﻣﻪﺟ )‪ (1924‬ﺻﻭﺤﻪﺤ ﻟﻷﺍﺒﻲﻧﺎ ﻲﻓ ﺻﺤﻴﺢ ﺑﺍﻦ ﺎﻣﻪﺟ ‪.‬‬ ‫ﺭ‬
‫ِ‬ ‫ﻟﺍﱢﻨﺴِﺎ‬ ‫ﱠﺮﺍﺕِ ‪ -‬ﺎ‬
‫ِﺃﺩِﺑِﺎ‬ ‫ﺄِ ِﺗﻮﺍ‬
‫ﻲ‬
‫ﺓﺮﻴﺜﻛ ﻚﻟﺫ ﻲﻓ ﺚﻳﺩﺎ ﺣﻷﺍﻭ ‪ ٬‬ءﺎﺟ" ‪" )43/3( :‬ﺭﺎﺛﻵﺍ ﻲﻧﺎﻌﻣ ﺡﺮﺷ" ﻲﻓ ﷲﺍ ﻪﻤﺣﺭ ﻱﻭﺎﺤﻄﻟﺍ ﻝﺎﻗ ﻰﺘﺣﺕ ﺍﻵﺛﺎﺭ ﻣﺘﻮﺍﺗﺮﺓ ﻟﺬﺑﻚ "‬
‫ﻰﻬﺘﻧﺍ ‪.‬‬
‫ءﺎﻤﻠﻌﻟﺍ ﺔﻤﻠﻛ ﺖﻧﺎﻛ ﻚﻟﺬﻟﻭ ﻋﻠﻰ ﺍﻷﺬﺧ ﺑﻬﺬﻩ ﺍﻷﺣﺩﺎﻳﺚ ‪.‬‬
‫ﺎﻗﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ ﺭﻪﻤﺣ ﷲﺍ ﻰﻟﺎﻌﺗ ﻓﻲ "ﺍﻟﺤﻭﺎﻱ" )‪: (319/9‬‬
‫" ءﺍﺩﺭﺪﻟﺍ ﻲﺑﺃﻭ ﺩﻮﻌﺴﻣ ﻦﺑﺍﻭ ﺱﺎﺒﻋ ﻦﺑ ﷲﺍ ﺪ ﺒﻋﻭ ﺐﻟﺎﻃ ﻲﺑﺃ ﻦﺑ ﻲﻠﻋ ﻦﻋ ﻚﻟﺫ ﻱﻭﺭ ‪ :‬ﺔﺑﺎﺤﺼﻟﺍ ﻉﺎﻤﺟﺇ ﻪﻧﻷ " ﻰﻬﺘﻧﺍ ‪.‬‬
‫ﻲﻓ "ﺍﻟﻤﻐﻨﻲ" )‪: (32/7‬‬
‫ءﻁﻭ ﻞ ﺤﻳ ءﺍﺩﺭﺪﻟﺍ ﻮﺑﺃﻭ ﷲﺍ ﺪﺒﻋﻭ ﻲﻠﻋ ﻢﻬﻨﻣ ‪ :‬ﻢﻠﻌﻟﺍ ﻞﻫﺃ ﺮﺜﻛﺃ ﻝﻮﻗ ﻲﻓ ﺮﺑﺪﻟﺍ ﻲﻓ ﺔ ﺟﻭﺰﻟﺍ ءﺎﺟﻭ ﻭﺮﻤﻋ ﻦﺑ ﷲﺍ ﺪﺒﻋﻭ ﺱﺎﺒﻋ ﻦﺑﺍﻭ‬
‫‪ ٬‬ﻻﻭ " " ﺭﺬﻨﻤﻟﺍ ﻦﺑﺍﻭ ﻱﺃﺮﻟﺍ ﺏﺎﺤﺻﺃﻭ ﻲﻌﻓﺎﺸﻟﺍﻭ ﺔﻣﺮﻜﻋﻭ ﺪﻫﺎ ﺠﻣﻭ ﻦﻤ ﺣﺮﻟﺍ ﺪﺒﻋ ﻦﺑ ﺮﻜﺑ ﻮ ﺑﺃﻭ ﺐﻴﺴﻤﻟﺍ ﻦﺑ ﺪ ﻴﻌﺳ ﻝﺎﻗ ﻪﺑﻭ‬
‫ﻮﺑﺃﻭ ﻫﺮﻳﺮﺓ‬
‫ءﻲﺸﺑ ﻚﻟﺫ ﻥﺎﻴﺑ ﺎﻨﻌﻗﻮﻣ ﻲﻓ ﻖﺒﺳ ﺪﻗﻭ ﻞﻴﺼﻔﺘﻟﺍ ﻦﻣ ‪ ٬‬ﺔﻠﺌﺳﻷﺍ ﺕﺎﺑﺎﺟﺇ ﺮﻈﻧﺎﻓ ‪. (52803) ٬ (1103) :‬‬
‫ﺎﺛﻧﻴﺎ ‪:‬‬
‫(‬ ‫ِﻢ ﺃِﱠﻧﻰ‬ ‫ِ ِﻢ ﻓِﺄِ ِﺗﻮ ﺍ‬
‫ِ‬ ‫ﻢ‬ ‫ﺎﻫﺮﺑﺩ ﻲﻓ ﺓﺃﺮﻤﻟﺍ ﻥﺎﻴﺗﺇ ﺯﺍﻮﺟ ﺱﺎﻨﻟﺍ ﺾﻌﺑ ﻢﻫﻮﺘﻳ ‪ ٬‬ﻳﻭﻔﻬﻤﻮﻥ ﻣﻦ ﻮﻗﻝ ﷲﺍ ﺎﻌﺗﻟﻰ ‪) :‬‬
‫ﺮِﺛِﻜِ ﺌِﺘِﻢ‬ ‫ﺙ ﻟﱠﻜِ‬
‫ِﺮ ِ‬ ‫ﺴﺅﺂِﻛِ‬
‫ِ‬
‫ﺓﺮﻘﺒﻟﺍ‪ ٬ 223/‬ءﻲﺷ ﻞﻛ ﺔﻳﻵﺍ ﻩﺬﻫ ﻲﻓ ﺡﺎﺑﺃ ﻪﻧﺎﺤﺒﺳ ﷲﺍ ﻥﺃ ‪ ٬‬ءﻁﻮﻟﺍ ﻰﺘﺣ ﺮﺑﺪﻟﺍ ﻲﻓ ‪ ٬‬ﻭﻗﺪ ﺪﻛﺄﺘﻳ ﻫﺬﺍ ﻮﻟﺍﻫﻢ ﻨﻋﺪﻢﻫ ﺇﺫﺍ ﻗﺮﺅﻭﺍ ﻟﺍﺤﻳﺪﺚ‬
‫ﺬﻟﺍﻱ ﻳﺮﻭﻳﻪ ﻟﺍﺒﺨﺎﻱﺭ ﻲﻓ ﺻﺤﻴﻪﺤ – ﻌﻟﻭﻠﻪ ﻟﺍﺤﺪﻳﺚ ﺍﻟﺬﻱ ﻗﺼﺪﻩ ﻟﺍﺴﻞﺋﺎ ‪ -‬ﻭﺍﺬﻟﻱ ﻴﻓﻪ ‪ :‬ﻋﻦ ﺑﺎﺟﺮ ﺭﺿﻲ ﷲﺍ ﻨﻋﻪ ﻗﺎﻝ ‪ :‬ﻧﺎ ﻟ ِﻴ ﺩ‬
‫ِ‬
‫ﺍ ﻮ‬
‫‪139‬‬
‫ِﻢ ﺃِﻧﻰ ﺌِﺘِﻢ ( ‪.‬‬ ‫ِﻢ ﻓِﺄِﺗﻮ ﺍ‬

‫ِ‬ ‫ﻝ ﻨﻓﺰﻟﺖ ) ِﻛ ﻢ‬
‫ِ‬ ‫ﻮﻟﺍِ ِﻟﺪ‬ ‫ِﺇ ِﺫﺍ ﺟِﺎﻣِ ِﻌﻬِﺎ ﻦ ِﺋﻬِﺎ‬
‫ﺮِﺛِﻜِ‬ ‫ﺙ ﻟﱠﻜِ‬
‫ِﺮ ِ‬ ‫ﺴﺅﺂِ‬‫ﺣ ِ‬
‫ِ‬ ‫ﺎءِ‬ ‫ِ ‪ :‬ﺭِﺍ‬‫ِﺗ ِﻘﻮ ﻝ‬
‫ﺔﻳﻶﻟ ﺊﻃﺎﺧ ﻢﻬﻓ ﺍﺬﻫﻭ ‪ ٬‬ﺔﻔﻠﺘﺨﻤﻟﺍ ﻉﺎﻤ ﺠﻟﺍ ﻉﺎﺿﻭﺃﻭ ﻝﺍﻮ ﺣﺃ ﺔﺣﺎﺑﺇ ﻲﻨﻌﻳ ( ﻢﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ) ‪ :‬ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﻥﺈﻓ ‪ ٬‬ﺫﺇﺍ ﺎﻛﻧﺖ ﻓﻲ‬
‫ﺝﺮﻔﻟﺍ ﻮﻫﻭ ‪ :‬ﺙﺮ ﺤﻟﺍ ﻊﺿﻮﻣ ‪ ٬‬ﺮﺑﺪﻟﺍ ﺲﻴﻟﻭ ‪ ٬‬ﻓﻴﻮﺠﺯ ﺃﻥ ﺗﺄﻳﻲ ﻟﺍﺮﻞﺟ ﻭﺯﺟﺘﻪ ﻣﻦ ﻟﺍﺨﻠﻒ ﺃﻭ ﻷﺍﻣﺎﻡ ﻭﺃ ﻋﻠﻰ ﻨﺟﺐ ﺫﺇﺍ ﺎﻛﻥ ﻟﺫﻚ ﻓﻲ‬
‫ﺙﺮﺤﻟﺍ ﻊﺿﻮﻣ ‪ ٬‬ﻴﻟﻭﺲ ﺑﺪﻟﺍﺮ ‪.‬‬
‫ِ ءِ ﻴِ ِﺮ‬
‫ِﻴ ِﺔ ‪ ٬‬ﻥ‬ ‫ﻥ ﺎ‬ ‫ﻟﺫﻚ ﺃﻥ ﻳﺍﻭﺭﺔ ﻣﺴﻢﻠ ﺑﺮﻗﻢ )‪ (1435‬ﻟﺤﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﺴﺑﺎﻖ ﻲﻓ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺎﻬﻴﻓ ‪ِ ) :‬ﺇ ِ‬
‫ﺠِﺒﱢ ِﻭِﺇ ﺎ‬ ‫ﻭﺩﻟﻴﻞ‬
‫ِﻓﻲ ﺻِﻤِﺎ ِﻡ ﻭﺍ ِﺪ ( ‪.‬‬ ‫ِﺔ ‪ ٬‬ﻏِﻴ ﺮ‬

‫ِ‬
‫ﻥ ﺫِﻟﻚِ ِ‬ ‫ﱠ‬ ‫ﻣِﺠِﺒﱢﻴ‬
‫‪140‬‬
‫‪ :‬ﺎﻬﻬﺟﻭ ﻰﻠﻋ ﺔﺒﻜﻨﻣ ‪ :‬ﻱﺃ ‪ ٬‬ﻬﻛﻴﺌﺔ ﻟﺍﺴﺠﻮﺩ ‪.‬‬

‫)ﻣِﺠِﺒﻴِﺔِ(‬
‫)ﻓﻲ ﺻﻤﻡﺎ ﺍﻭﺣﺪ( ‪ :‬ﻮﻫ ﻞﺒﻘﻟﺍ ‪.‬‬
‫ﻥ ِﺇ ِﺫﺍ ﺟِﺎﻣِﻊِ‬
‫ِ‬ ‫ﻴ‬
‫ِ‬ ‫ِﺮﺍ ِﻳ ِﻘﻮﻝ ‪:‬‬ ‫ﻌ‬
‫ِ‬ ‫ِ‪:‬‬‫ﻝ‬
‫ﺩﻮِ ِﻳ ِﻘﻮ ِﻟﻮ‬ ‫ﻟﺍِ‬ ‫ﺟِﺎ ِﺑ‬ ‫ِﻤ‬ ‫ﺎ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺑﺃﻲ ﺍﺩﻭﺩ ﻟﻠﺤﺪﻳﺚ ﻧﻔﺴﻪ ﺑﺮﻗﻢ )‪ : (2163‬ﻋﻦ ﻣﻤﺤﺪ ﺑﻦ ﺍﻟﻤﻨﻜﺪﺭ‬
‫ِﻢ ( ‪.‬‬ ‫ﻢ‬

‫ِ‬ ‫ِﻢ ﻓِ ِﺄﺗِﻮﺍ‬ ‫ﻢ‬
‫ِ‬ ‫ﻭِﺗِﻌِﺎﻟِﻰ ‪) :‬‬ ‫ِﻧ ِﺰ ِﻝ ﺍﱠﻟﻠ ﻪ‬
‫ِ‬ ‫ﻥ ﻭِ ِﻟ ِﺪ ﻩ‬
‫ِ‬ ‫ِ‬ ‫ِﻓﻲ ِﻬﺎ ﻣِ ﻦ‬
‫ِ‬ ‫ﻟﺍﱠﺮ ِﻞ‬
‫ﻧﱠﻰ ﺷِﺌﺘِ‬ ‫ِﺮ ﻟِﻜِ ﺛِﻜِ‬ ‫ِ ِﻪ ﺎﺅِﻛِ‬‫ﺒِﺤِﺎ ﻧ‬ ‫ﺣ ِﻮ ِﻝ ﻓ‪ِ٬‬ﺄِ‬ ‫ِ‬ ‫ِﺭﺍ ِﺋﻬِﺎ ﻛِﺎ‬ ‫ﺮِ ِ‬
‫ﺟ‬ ‫ِﻠ ﻪ‬
‫ِ‬
‫ﺮِ‬ ‫ﺴِ‬
‫ِﻢ ِﻓ ِﻘﺎﻝ‬ ‫ﻟﺍﻠﱠﻪِ ﺻِﱠﻠﻰ ﻟﺍﱠﻠ ﻪ‬

‫ِ‬ ‫ﻦ ﻋِﺒﱠﺎﺱِ ﺭﺿﻲ ﷲﺍ ﻬﻨﻋﻤﺎ ِﻝ ‪ :‬ءِ ِﺮ ﻟﻰ‬
‫ﻦ ﺍ ِﺑ ِ‬
‫ﻟﺍﺘﺮﻣﺬﻱ )‪ (2980‬ﻭﺣﺴﻨﻪ ﻋِ ِ‬
‫ﺳﻮﻝِ ﻠِﻴِﻪِ ﻭِﺳِﻠﱠ‬ ‫ِ‬ ‫ﺎ ﺎ ﻤِ ِ‬ ‫ﻭﻓﻲ ﻨﺳﻦ‬
‫ﻢ‬
‫ِ‬ ‫ِﻝ ﻟﺍﻠﱠ ِﻪ ﱠﻠﻰ ﻠﻟﺍ ِﻪ ﻪ‬
‫ِ‬ ‫ِﻴ ِﻠ ِﺔ ‪ِ .‬ﻗﺎﻝ ‪ِ :‬ﺮﱠﺩ ﻋِﻠ ِﻴ ﻪ‬
‫ِ‬ ‫ِ ‪ :‬ﻟِ ﺖ‬
‫ِ‬ ‫ِﻚﻜِ ؟! ﻝ‬ ‫ﺎ ِﻝ ‪:‬‬ ‫! ﻫِﻠِ ﻜ‬
‫ِ‬ ‫‪ :‬ﻳِﺎ‬
‫ﻠِﻴ ﺳِﻠﱠ‬ ‫ﻮ‬ ‫ﻠِﻢِ ﻳِ‬ ‫ِﻠﻲ ﻟﺍﱠﻠ‬ ‫ِ‬
‫ﺣ‬ ‫ﺎ‬ ‫ﻣِﺎ ِﺃﻫِﻠِ‬ ‫‪.‬‬ ‫ﻮ ِﻝ ﺍﻟﻠﻪِ‬
‫ِ ِﺮ ‪٬‬‬ ‫ﻟِﻜِ ِﻢ ِﺗﻮﺍ ﺃِﱠﻧﻰ ﺷِﺌِﺘِﻢِ ( ﻞ‬ ‫ﻢ‬

‫ِ‬ ‫ِ ﻟﺍِﺂ ِﻳﺔِ ‪) :‬‬
‫ِﻝ ﻟﺍﱠﻠ ِﻪ ﱠﻠﻰ ﺍﻟﱠﻠ ِﻪ ﻭِﺳِﻠﱠ ﻢ‬ ‫ِ ِ ِﻠﻰ‬
‫ِﻓ ‪ :‬ﻝﺎﻗِﺄِ ِﺰﻧِ ﻟ‬
‫ﺮِﺛِﻜِ ِﻢ ِ ِﺒ ِﻭِﺃﺩِﺑ‬ ‫ِ ﺄِ‬ ‫ﺮ‬ ‫ِ ِﻩ ﺎﺅِﻛِ‬
‫ِﻫ ﺬ‬ ‫ِﻠﻴِﻪِ‬ ‫ﻮ‬ ‫ﺖﻋ‬ ‫ﺷِﺌﻴِﺎ ‪ِ ٬‬‬
‫ﻗ‬ ‫ﺴِ‬
‫ِ ِﺔ ‪ .‬ﺣﺴﻨﻪ ﺍﻷﺎﺒﻟﻧﻲ ﻲﻓ ﺻﺤﻴﺢ ﺘﻟﺍﺮﻣﺬﻱ ‪.‬‬

‫ﻴ‬ ‫ﻖ ﺪﻟﺍﱡ ِﺑ ِﺮ‬
‫ِ‬
‫ﺗﺍﱠ ِﻟﺤِ‬
‫ِﻭﺍ‬
‫ﺔ ﻳﻵﺍ ﻦﻣ ﺩﻮﺼﻘﻤﻟﺍ ﺢﺿﻮﺗ ﺕﺎﻳﺍﻭﺮﻟﺍﻭ ﺚﻳﺩﺎﺣﻷﺍ ﻩﺬﻬﻓ ‪ ٬‬ﻼﻓ ﻳﺠﻮﺯ ﻟﻤﺴﻢﻠ ﺃﻥ ﻳﺘﺠﻭﺎﺯ ﺫﻟﻚ ﻰﻟﺇ ﻓﻬﻪﻤ ﺍﻟﺬﻱ ﻻ ﺪﻳﻝ ﻠﻋﻴﻪ ﺍﻷﺛﺮ ﻭﻻ ﻐﻠﻟﺍﺔ‬
‫‪.‬‬
‫ﺎﻗﻝ ﺍﺑﻦ ﺍﻟﻢﻴﻘ ﺭﺣﻤﻪ ﷲﺍ ﻓﻲ "ﺍﺯﺩ ﻟﺍﻤﺩﺎﻌ" )‪: (261/4‬‬
‫ﺤﺶ‬
‫ءﻁﻮﻟﺍ ﻢﻳﺮﺤﺗ ﻰﻠﻋ ﺔﻳﻵﺍ ﺖ ﻟﺩ ﺪﻗﻭ ﺙﺮﺤﻟﺍ ﻲﻓ ﺎﻬﻧﺎﻴﺗﺇ ﺡﺎﺑﺃ ﻪﻧﺃ ﺎﻤﻫﺪﺣﺃ ‪ :‬ﻦ ﻴﻬﺟﻭ ﻦﻣ ﺎﻫﺮ ﺑﺩ ﻲﻓ ‪ ٬‬ﻊﺿﻮﻣ ﻮﻫﻭ ‪٬‬ﺪﻟﻮﻟﺍ ﻟﺍ ﻲﻓ ﻻ ِ‬
‫ﻯﺫﻷﺍ ﻊﺿﻮﻣ ﻮﻫ ﻱﺬﻟﺍ ‪ ( ٬‬ﷲﺍ ﻢﻛﺮﻣﺃ ﺚﻴﺣ ﻦﻣ ) ‪ :‬ﻪﻟﻮﻗ ﻦﻣ ﺩﺍﺮﻤﻟﺍ ﻮﻫ ﺙﺮﺤﻟﺍ ﻊﺿﻮﻣﻭ "‬
‫ﻮﻟﺍﺟﻪ ﻟﺍﺜﻲﻧﺎ ‪ :‬ﻧﺃﻪ ﻝﺎﻗ ‪ ) :‬ﺃﻧﻰ ﺌﺷﺘﻢ ( ﺃﻱ ‪ :‬ﻣﻦ ﻳﺃﻦ ﺌﺷﺘﻢ ‪ :‬ﻣﻦ ﺃﻣﻡﺎ ﻭﺃ ﻣﻦ ﻠﺧﻒ ‪ .‬ﻗﺎﻝ ﺑﺍﻦ ﺎﺒﻋﺱ ‪ ) :‬ﺗﺄﻓﻮﺍ ﺣﺮﺛﻢﻜ ( ﻌﻳﻨﻲ ‪:‬‬
‫ﻔﻟﺍﺮﺝ " ﺍﻧﻰﻬﺘ ﺑﺘﺼﺮﻑ ‪.‬‬
‫ﺎﺛﻟﺜﺎ ‪:‬‬
‫ﺃِﻧﻰ ﺷِﺌِﺘِ ِﻢ ( ﻝﺎﻗ ‪ :‬ﺎﻬﻴﺗﺄﻳ ﻲﻓ ‪. .‬‬ ‫ﻟﺍﺴﺎﺋﻞ ﻌﻳﻨﻲ ﻳﺃﻀﺎ ﺎﻣ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺎﻧﻓﻊ ﻋﻦ ﺑﺍﻦ ﻋﻤﺮ ﺭﺿﻲ ﷲﺍ ﻋﻨﻬﻤﺎ ‪ ) :‬ﻓِﺄِﺗﻮﺍ‬
‫ﺮِﺛِﻜِ ِﻢ‬ ‫ﻭﻟﻌﻞ‬
‫‪.‬‬
‫ﺎﻗﻝ ﺍﺑﻦ ﺣﺠﺮ ﻲﻓ "ﺘﻓﺢ ﺒﻟﺍﺎﻱﺭ" )‪: (189/8‬‬
‫" ﺦﺴﻨﻟﺍ ﻊﻴﻤﺟ ﻲﻓ ﻊﻗﻭ ﺍﺬﻜﻫ ‪ ٬‬ﻢﻟ ﻛﺬﻳﺮ ﻣﺎ ﺪﻌﺑ ﻑﺮﻈﻟﺍ ﻭﻫﻮ ﺍﻟﻤﺠﻭﺮﺭ " ﻰﻬﺘﻧﺍ ‪.‬‬
‫ءﺎﺟ ﺎﻣ ﺮﻛﺫ ﻢﺛ ﻣﻦ ﺾﻌﺑ ﺍﻟﺮﺎﻳﺍﻭﺕ ﺧﺎﺭﺝ ﺻﺤﻴﺢ ﻟﺍﺒﺨﺎﺭﻱ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﺎﻬﻴﺗﺄﻳ ﻓﻲ ﺑﺩﺮﻫﺎ‪.‬‬
‫ﻭﺪﻗ ﺃﺟﺎﺏ ﻋﻦ ﻟﺫﻚ ﻫﺃﻞ ﻟﺍﻌﻢﻠ ﺑﺠﻮﺍﺑﻴﻦ ‪:‬‬
‫ﻷﺍﻭﻝ ‪:‬‬
‫ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ ﺓﺍﻭﺮﻟﺍ ﺾﻌﺑ ﻦﻣ ﺄﻄﺧ ﻞﺼﺣ ﻪﻧﺃ ‪ ٬‬ﺮﺑﺪﻟﺍ ﻥﺎﻴﺗﺇ ﺯﺍﻮﺟ ﻪﻨﻣ ﺍﻮﻤﻬﻓ ﻢﻬﻧﺃﻭ ‪ ٬‬ﻮﻫﻭ ﻧﺇﻤﺎ ﻛﺎﻥ ﻳﺤﻲﻜ ﺟﻮﺍﺯ ﺗﺇﻴﺎﻥ ﺍﻟﺮﻤﺃﺓ ﻲﻓ‬
‫ﺎﻬﻔﻠﺧ ﻦﻣ ﺎﻬﻠﺒﻗ ‪ ٬‬ﺎﻣ ﻞﻴﻟﺪﺑ ءﺎﺟ ﺎﻫﺮﺑﺩ ﻲﻓ ﺔﺟﻭﺰﻟﺍ ﻥﺎﻴ ﺗﺇ ﺔﻣﺮﺣ ﻯﺮﻳ ﻥﺎﻛ ﻪﻧﺃ ﻪﻨﻋ ﺔﺤﻴ ﺤﺻ ﻕﺮﻃ ﻦﻣ ‪ ٬‬ﻓﻘﺪ ﺭﻭﻯ ﻨﻟﺍﺴﺎﻲﺋ ﻓﻲ‬
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‫"ﻢﻠﺴﻣ ﻚﻟﺫ ﻞﻌﻔﻳ ﻭﺃ ‪ :‬ﻝﺎﻘﻓ ﻪﻨﻋ ﻞ ﺌﺳ ﺮﻤﻋ ﻦﺑﺍ ﻥﺃ ﺢﻴ ﺤﺻ ﺪﻨﺴﺑ (‪" )315/5‬ﻯﺮ ﺒﻜﻟﺍ ﻦﻨﺴﻟﺍ ؟!‬
‫ﺎﻗﻝ ﺍﺑﻦ ﺍﻟﻢﻴﻘ ﺭﺣﻤﻪ ﷲﺍ ﻓﻲ "ﺗﻬﺬﻳﺐ ﻟﺍﺴﻨﻦ" )‪: (142/6‬‬
‫" ﺮﺑﺪﻟﺍ ﺔﻴﺣﺎﻧ ﻦﻣ ﺝﺮﻔﻟﺍ ﻲﻓ ﻥﺎﻴﺗﻹﺎﺑ ﺔﻳﻵﺍ ﺮﺴﻓ ﻪ ﻧﺃ ﺮﻤﻋ ﻦﺑﺍ ﻦﻋ ﺢﺻ ﺪﻘﻓ ﻊﻓﺎﻧ ﻪﻨﻋ ﻩﺍﻭﺭ ﻱﺬﻟﺍ ﻮﻫﻭ‪ ٬ ٬‬ﻭﺃﺧﻄﺄ ﻣﻦ ﺃﻄﺧﺄ ﻋﻠﻰ ﻧﺎﻓﻊ‬
‫ء ﻁﻮﻠﻟ ﻞﺤﻣ ﺮﺑﺪﻟﺍ ﻥﺃ ﻢﻫﻮﺘﻓ ءﻁﻭ ﻰﻟﺇ ﻖﻳﺮﻃ ﻻ ﺝﺮﻔﻟﺍ ‪ ٬‬ءﻁﻮﻟﺍ ﻊﺿﻮﻣ ﻰﻟﺇ ﺎﻘﻳﺮﻃ ﺮ ﺑﺪﻟﺍ ﻥﻮﻛ ﻲﻓ ﻩﺎﺒ ﺘﺷﻻﺍ ﻊﻗﻮﻓ ﻰ ﺗﺄﻣ ﻮﻫ ﻭﺃ ‪٬‬‬
‫ﺍﻭﺷﺘﺒﻪ ﻰﻠﻋ ﻣﻦ ﺍﺷﺘﺒﻪ ﻴﻠﻋﻪ ﻣﻌﻰﻨ )ﻣﻦ( ﺑﻤﻌﻰﻨ )ﻓﻲ( ﻮﻓﻗﻊ ﻢﻫﻮﻟﺍ " ﻰﻬﺘﻧﺍ ‪.‬‬
‫ﻟﺍﺠﻮﺍﺏ ﺍﻟﺜﻧﺎﻲ ‪:‬‬
‫‪141‬‬
‫ﺔﻳﻵﺍ ﻢﻬﻓ ﻲﻓ ﺎﻤﻬﻨﻋ ﷲﺍ ﻲﺿﺭ ﺮﻤﻋ ﻦﺑﺍ ﻦﻣ ﺩﺎﻬﺘﺟﺍ ﻪﻧﺃ ‪ ٬‬ﺔﻨﺴﻟﺍ ﺖﻟﺩ ﺪﻗﻭ ‪ ٬‬ﺔﺑﺎﺤﺼﻟﺍ ﺮﺋﺎﺳ ﻝﺍﻮﻗﺃﻭ ‪ ٬‬ﺏﺍﻮﺼﻠﻟ ﺐﻧﺎﺠﻣ ﺩﺎﻬﺘﺟﺍ ﻪﻧﺃ ‪٬‬‬
‫ﻦ ﻋِﱠﺒﺎﺱ ِﻗﺎﻝ ‪:‬‬
‫ﻦ ﺍ ِﺑ ِ‬
‫ِ‬ ‫ﻭﻗﺪ ﻭﺭﻯ ﻮﺑﺃ ﺍﺩﻭﺩ ﺑﺮﻢﻗ )‪ (2164‬ﻭﺣﺴﻨﻪ ﺍﻷﺒﻟﺎﻧﻲ ﻲﻓ ﺻﺤﻴﺢ ﺃﺑﻲ ﺩﺍﻭﺩ‬
‫ﻲ ِﻳ ﺩﻮ ‪ِ -‬ﻫﻞِ ﻛِ ِﺘﺎ‬ ‫ﺤﱢ‬

‫ِ ‪ِ -‬ﻫ ِﺬﺍ ﻟﺍ ِ‬‫ﺛ‬ ‫ِﻧﺼِﺎﺭِ ‪ِ -‬ﻢ ﺃ‬
‫ِ‬ ‫ﺤﻲﱡ‬‫ﺍ ِﻟ ِ‬ ‫ِﻢ ‪ ٬‬ﺇِﻤﻧِﺎ ﻥ‬
‫ِ‬ ‫‪ -‬ﻳِ ِﻐ ِﻔ ﺮ‬
‫ِ‬ ‫ﻥ ﺍ ِﺑ ِ‬
‫ﻦ‬ ‫ﱠ‬
‫ﻫِ ِﻢ ِﺃ‬ ‫ِﻊ ﻦِ‬ ‫ﻞِ ﻭِ‬ ‫ﻦ ﻟﺍِﺄ ِﻭﻫِ‬
‫ِ‬ ‫ِﻫ ِﺬﺍ‬ ‫ِﻪ ‪ِ -‬ﺃ ِﻭﻫِ ﺎ‬ ‫ِﻭﺍﻟﱠﻠ ِﻪ‬ ‫ِﻤﺮِ‬
‫ﺇِﻟﺎ‬ ‫ﺍﻟﻨ‬ ‫ِ‬

‫ﻥ‬ ‫ِﻫ ِﻞ ﺍ ِﻟ ِﻜﺘِﺎ‬ ‫ِﻢ ‪ ٬‬ﻭِﻛِﻥﺎِ‬ ‫ﺮ‬
‫ِ‬ ‫ِﻢ ‪ ٬‬ﻓِﺎﻜ ِﻧﻮﺍ ِﺪﻭ‬ ‫ﻠﺎ ﻴ‬
‫ِ‬ ‫ﻥ ِﻢ‬
‫ﻳِ ِﺮ ِ‬
‫ﺎءِ‬ ‫ﺏ ﺎ ﻳِﺄِﺗﻮﺍ‬
‫ِ‬ ‫ﻦ ِﻣ ِﺮ ِﺃ‬ ‫ِ‬ ‫ﻦ ﻓِﻌِ ِﻠﻬِ‬
‫ِ‬ ‫ِﻢ ِﻓﻲ ﻟﺍِﻌِﻠِ ﻘِ ِﺘ ﻜِﺜِﻴ‬ ‫ِ ﻠِ‬ ‫‪ ٬ -‬ﻭِﻛِﺎﻧﻮﺍ ﻬ‬
‫ﺑِ‬
‫ﺮِﻳﺶِ‬ ‫ﻥ ِﺬﺍ ﻟﺍﺤِﻲﱡ‬

‫‪ ٬‬ﻭِﻛِﺎ ِ‬ ‫ﺧﺬﻭﺍ ِﺑﺬِﻟ ﻚ‬
‫ِ‬ ‫ِﺭ ِﻗﺪ ﺃِ ِ‬ ‫ﺤﻲﱡ‬‫ﺍﻟِ ِ‬ ‫ﺗ ِﻮﻜ ِﻤﻟﺍﻥِ ِﺮِﺃ ِﺓ ‪ ٬‬ﻓِﻜِﺎ ﻥ‬
‫ِ‬ ‫ﺣ ِﺮِﻑِ ‪٬‬‬
‫ِ‬
‫ﻦ‬ ‫ِﻫ‬ ‫ﻦ ﻓِﻌِ ِﻠﻬِﻢ‬
‫ِ‬ ‫ﻦ ﻟﺍِﺄ ِﻧﺼِﺎ‬
‫ِ‬ ‫ِﻫ ِﺬﺍ‬ ‫ِﻭﺫِﻟﻚِ ﺃِﺳِﺘ ِﺮ ﻣِﺎ‬ ‫ﻋِﻠﻰ‬
‫ِ ﻣِ ِﻨﻬِﻢ‬
‫ﺗِﺰِﻭﱠ ﺝ‬ ‫ﺍﻟِ ِﻤﻬِﺎ‬ ‫‪٬‬‬ ‫ِﺮﺍ ﺕ‬
‫ِ‬ ‫ﺕ‬
‫ِ‬ ‫ﺣِ ﺴﻨﻟﺍِﺎءِ ِﺍﺮ ‪ ٬‬ﻭِﺘﻳِ ِﺬﱠﻠ ِﻭﺫ ِﻣﻥِ ِﻨ ﻦﱠ‬
‫ِﻥﻮ‬
‫ﺟ ِﻞ‬
‫ِ‬ ‫ﻥ ﺍ ِﻟ ِﻤﺪِﻳ ِﻨﺔِ‬
‫ِ‬ ‫ﻠِﱠﻤﺎ ﻗِﺪِﻡ‬ ‫ِﻣﺪِﺑ ِ ِﻠﻘﻴِﺎﺕِ‬ ‫ﺮِﺣِﺎ ﻣِﻨِﻜ ِﻣﻘﺒِﻠﺎ‬ ‫ِﺮ‬
‫ِﺮﻭ‬ ‫ﻣِﺴِﺘ‬
‫ِﻨﻲ ‪ .‬ﺣِﺘﻰ‬ ‫ﻚ ﻭِﺇﱠﻟﺎ‬

‫ِ ِ‬
‫ﺣِﺮِ ِﺻﺎﻓِﻨ ﻊ‬ ‫‪ ٬‬ﻭِﻗِﺖﻟﺎِ ‪ :‬ﺇِﻤﻧِﻛ ﺎِﻧ ﺎﱠﻨِﺆِ ِﺗﻰ‬ ‫ِﻳﺼِ ِﻨﻊِ ِﺑ ِﻬﺎ ﺫِﻟِ ﻚ‬
‫ِ‬ ‫ِﺮِﺃ ﺓ‬
‫ِ‬
‫ﺎﺟِﺘِﻨﺒِ‬ ‫ﻑ ‪ ٬‬ﻟِ ِ‬ ‫ِ‬ ‫ِﻠﻰ‬ ‫ﺄِﻧِﻜﺮِﺗِﻪِ ﻋِﻠِﻴ ِﻪ‬ ‫ِﻟﺍﻦِﺄِ ِﺼﻧِﺎ ِﺭ ‪ِ ٬‬ﻫﺬﻓِﺐِ‬ ‫ﺍ ِﻣ‬
‫ِﻢ ﻓِﺄِ ِﺗﻮﺍ ﺃِﱠﻧﻰ ﺷِ ِﺌﺘِﻢِ (‬ ‫ﻢ‬

‫ِ‬ ‫ﺟ ‪):‬‬
‫ِ‬ ‫ِ ﱠﺰ‬
‫ِﻢ ‪ِ ٬‬ﺰ ِﻝ ﻟﺍﱠﻠ ﻪ‬ ‫ﺻِﻠﻰ ﻟﺍﻠﱠ ِﻪ ﻋِﻠﻴِ ﻪ‬
‫ِ‬ ‫ِﻎ ﺫِﻟ ﻚ‬
‫ِ‬ ‫ﻱ ِﺮ‬
‫ِﺮ ِ‬
‫ﺮِﺛِﻜِ ِﻢ‬ ‫ﺙ ﻟِﻜِ‬‫ﺮِ ِ‬ ‫ﺅِﻛِ‬ ‫ﺄِﻧ‬ ‫ﺳِﻠﱠ‬ ‫ﺳِﻮ ِﻝ ﻠﻟﺍﻪِ‬ ‫ِﻣ ﻤِﺎ ‪ ٬‬ﻓِﺒِ ِﻠ‬
‫ﺎ‬
‫ﺿ ِﻊ ﺍ ِﻟﻮِ ِﻟﺪ ‪.‬‬

‫ِ ِ‬
‫‪ ٬‬ﻳِﻌِﻲﻨ ِﺬﺑِﻚﻟِ ﻣِ ﻮ‬ ‫ِﺮﺍ ﺕ‬
‫ِ‬ ‫ِﻣﻘِﺒِﻠِﺎ ﺕ‬
‫ِ‬
‫ﻣِﺴِﺘِﻠﻘِﻴﺎﺕِ‬ ‫ِﻣﺪِ ِﺑ‬ ‫‪:‬‬
‫ﺮﺑﺪﻟﺍ ﻲﻓ ﻥﺎﻴﺗﻹﺍ ﺯﺍﻮﺠﺑ ﻝﻮﻘﻳ ﻥﺎﻛ ﺮﻤﻋ ﻦﺑﺍ ﻥﺃ ﺪﻳﺆﻳ ﺪﻗ ﺍﺬﻫﻭ ‪ ٬‬ﺏﺍﻮﺼﻟﺍ ﻰﻟﺇ ﻊﺟﺭ ﻪﻠﻌﻠﻓ ‪ ٬‬ﺑ ﻥﺃ ﺪﻌﺑِﻴﻦ ﻟﻪ ﺑﺍﻦ ﻋﺒﺎﺱ ﺃﻭ ﻴﻏﺮﻩ ﺒﺳﺐ‬
‫ﺢﻴ ﺤﺼﻟﺍ ﺎﻫﺎ ﻨﻌﻣﻭ ﺔﻳﻵﺍ ﻝﻭﺰﻧ ‪ ٬‬ﻪﻤﻳﺮﺤﺘﺑ ﻝﻮﻘﻳ ﻥﺎﻛ ﻪﻧﺃ – ﻡﺪﻘﺗ ﺎﻤﻛ – ﻪﻨﻋ ﺖﺒﺛ ﻚﻟﺬﻟﻭ ‪ ٬‬ﻳﻭﻘﻮﻝ ‪ :‬ﻭﺃ ﻌﻔﻳﻞ ﻟﺫﻚ ﻣﺴﻢﻠ !!‬
‫ﻞﻌﻔﻟﺍ ﺍﺬﻫ ﻢﻳﺮﺤﺘﺑ ﺕء ﺎﺟ ﺎﻨﺘﻌﻳﺮﺷ ﻥﺃ ﻞﺻﺎ ﺤﻟﺍﻭ ‪ ٬‬ءﻲﺷ ﺎﻬﻴﻓ ﺲﻴﻟﻭ ﻩﺯﺍﻮﺟ ﻰﻠﻋ ﻝﺪﻳ ‪ ٬‬ءﻲﺷ ﻲﻓ ﻦﻇ ﻦﻣﻭ ﻣﻦ ﻟﺍﻜﺎﺘﺏ ﻭﺃ ﺍﻟﺴﻨﺔ ﺎﻣ‬
‫ﻳﺪﻝ ﻠﻋﻴﻪ ﻘﻓﺪ ﺃﺧﻄﺄ ﻭﺃﻢﻫﻭ ‪.‬‬
‫ﻭﺍﷲ ﺎﻌﺗﻟﻰ ﺃﻋﻢﻠ ‪.‬‬
‫ﻹﺍﺳﻡﻼ ﺳﺆﺍﻝ ﻭﻮﺟﺍﺏ‬
‫‪Ref: http://www.islam-qa.com/ar/ref/91968‬‬
‫)‪There is nothing in Islam to Say That Anal Intercourse is Permissible ( Eng l ish‬‬
‫)‪In Bukhari Sharif Hadeeth No-4170 & 4171, Said That Anal Sex Is Halal (Permissible‬‬
‫)ﺇﻧﺠﻴﻠﻱﺰ( ﻴﻟﺲ ﻦﻣ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﻪﺗ ﻲﻓ ﺑﺩﺮﻫﺎ‬
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Muhammed Salih Al-Munajjid ‫ﻣﺤﻤﺪ ﺑﻦ ﺎﺻﻟﺢ ﻟﺍﻤﻨﺠﺪ‬
Please help me for fining the truth. In Buk ha ri sha rif ha deet h no -41 70 & 41 71 ,
sa id t hat
a na l sex is ha la l ( p ermissible) . But you said (in mail a & q) that it’s haraam (forbidden).
Now I'm confused. I want to know what's the truth? Is anal sex haraam or not? Please response
my question.
Praise be to Allaah.
143
Firstly:
There are many saheeh haadeeths which show that anal intercourse is haraam, such as the
following:
1 – It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “The one who has intercourse with his
wife in her back passage has disavowed himself of that which was revealed to Muhammad (peace
and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904); classed as saheeh by al-
Albaani in Saheeh Abi Dawood.
2 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will not look at a man who has
intercourse with a woman in her back passage.” Narrated by al-Tirmidhi (1165); classed as saheeh by
Ibn Daqeeq al‘Eid in al-Ilmaam (2/660) and by al-Albaani in Saheeh al-Tirmidhi.
3 – It was narrated that Khuzaymah ibn Thaabit (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah is not too shy to tell
the truth” three times. “Do not have intercourse with women in their back passages.” Narrated by Ibn
Maajah (1924); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
And there are many similar hadeeths. Al-Tahhaawi (may Allaah have mercy on him) said in
Sharh Ma’aani al‘Athaar (3/43): The reports concerning that reach the level of tawaatur. End quote.
Hence the views of the scholars are based on these hadeeths.
Al-Maawardi (may Allaah have mercy on him) said in al-Haawi (9/319):
Because that is the consensus of the Sahaabah (the companions of the Prophet). It was
narrated from ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn ‘Abbaas, Ibn Mas’ood and Abul-Darda’. End
quote.
It says in al-Mughni (7/32):

It is not permissible to have intercourse with one’s wife in her back passage cco rding to t
he
ma jo rit y o f scho including ‘Ali, ‘Abd-Allaah, Abul-Darda’, Ibn ‘Abbaas, ‘Abd-Allaah ibn
la rs
144
‘Amr and Abu Hurayrah. This was also the view of Sa’eed ibn al-Musayyab, Abu Bakr ibn ‘Abd al-
Rahmaan, Mujaahid, ‘Ikrimah, al-Shaafi’i, ashaab al-ra’y and Ibn al-Mundhir.
We have discussed this in some detail previously on this site; please see the answers to
questions no. 1103 and 52803.
Secondly:
Some people imagine that it is permissible to have intercourse with one’s wife in her back
passage. They understand from the verse (interpretation of the meaning): “Your wives are a tilth for
you, so go to your tilth when or how you will” [al-Baqarah: 223] that Allaah has permitted
everything in this verse, even intercourse in the back passage. This misinterpretation is reinforced for
them when they read the hadeeth narrated by al-Bukhaari in his Saheeh – and perhaps this is the
hadeeth referred to by the questioner – in which it says: It was narrated that Jaabir (may Allaah be
pleased with him) said: The Jews used to say that if (the man) had intercourse from behind, the child
would be born with a squint. Then the verse “Your wives are a tilth for you, so go to your tilth when
or how you will” [al-Baqarah: 223] was revealed.
But this is a misunderstanding of the verse. Allaah says “so go to your tilth when or how you
will” which means that all variations of intercourse are permitted, so long as it is in the place of tilth,
i.e., the vagina, not the back passage. So it is permissible for a man to have intercourse with his wife
from behind or from in front or lying on their sides so long as it is in the place of tilth and not the
back passage.
The evidence for that is Muslim’s report (1435) of the hadeeth of Jaabir quoted above about
the reason for the revelation of this verse, in which it says: If he wishes, when she is lying on her
front and if he wishes when she is not lying on her front, so long as that is in only one opening.
In Abu Dawood’s report of the same hadeeth (2163) it says: It was narrated that Muhammad
ibn al-Munkadir said: I heard Jaabir say: The Jews say that if a man has intercourse with his wife in
her vagina from behind, the child will have a squint. Then Allaah revealed the words (interpretation
of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-
Baqarah: 223].
In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it was narrated that Ibn
‘Abbaas (may Allaah be pleased with him) said: ‘Umar came to the Messenger of Allaah (peace and
145
blessings of Allaah be upon him) and said: O Messenger of Allaah, I am doomed! He said: “Why are
you doomed?” He said: I changed my direction last night. The Messenger of Allaah (peace and
blessings of Allaah be upon him) did not say anything. Then this verse was revealed to the
Messenger of Allaah (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah: 223]. So
approach from the front or the back, but avoid the back passage and the time of menses. Classed as
hasan by al-Albaani in Saheeh al-Tirmidhi.
These hadeeths and reports explain what is meant by the verse. So it is not permissible for the
Muslim to go beyond that and understand it in ways that are not indicated by the reports or by
linguistic usage.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/261):
The verse indicates that it is haraam to have intercourse with her in her back passage for two
reasons. The first is that it is permitted to have intercourse with her in the tilth, which is the place of
birth, and not in the anus which is the place of filth. The place of tilth is what is referred to in the
verse “then go in unto them as Allaah has ordained for you”. [al-Baqarah: 222].
The second reason is that Allaah says “when or how you will” i.e., however you wish, from
the front or from the back. Ibn ‘Abbaas said: “go to your tilth” means the vagina. End quote.
Thirdly:
Perhaps the question is also referring to what al-Bukhaari narrated from Naafi’ from Ibn
‘Umar (may Allaah be pleased with him): “so go to your tilth when or how you will”; he said: “ H e
ma y a p proa ch her f ro
m …”
Ibn Hajar Said In Fath Al-Baari (8/189): He May Approach Her in Her Back Passage
Ibn Ha ja r sa id i n Fa t h a l-Ba a ri (8 /18 9 ):
This is how it appears in all the texts. It does not mention what comes after the word
“from”. End quote.
146
And he quoted what is mentioned in some reports elsewhere than in Saheeh al-Bukhaari, that
Ibn ‘Umar said: He ma y a p proa ch her in her back
pa ssa g e .
But The Scholars Answered That in Two Ways: That It Was a Mistake
But t he sch o la rs a nswered t hat in t wo wa ys:
1 – Tha t it wa s a mista k e o n t he pa rt o f so me of tho se who na rra t ed it f

ro m Ibn ‘ Uma r ,
a n d t hey und erstoo d f ro m it t ha t i t wa s permissible t o ha ve in t erco urse in
the ba ck pa ssag e , when in fact he was narrating that it is permissible to have intercourse with
one's wife in her vagina from behind, based on what is mentioned in saheeh reports from him that he
regarded it as haraam to have intercourse with one’s wife in her back passage. And al-Nasaa’i narrated
in al-Sunan al-Kubra (5/315) with a saheeh isnaad that Ibn ‘Umar was asked about that and he said:
Would a Muslim do that?!
Ibn al-Qayyim (may Allaah have mercy on him) said in Tahdheeb al-Sunan (2/146):
It is narrated in a saheeh report that he interpreted the verse as referring to intercourse in the
vagina coming from the back, which is what was narrated from Naafi’. Tho se who t ho ug ht
t hat
Naa f i’ imp ro ved o f inter co urse in t h e ba ck p a ssag e a re g ra vely mi sta k en ;
ra t her wha t he
mea nt wa s ha ving interco urse f ro m t he ba ck in t h e va g ina. Thus they were confused
when they thought that when he said “from the back” he meant the back passage; but what he meant
by that was coming from the back but putting it in the place of intercourse, namely the vagina.
Those people were confused when they understood the words of Naafi’ “from the back” as meaning
“in the back (passage)”. End quote.
The Second Answer Is: That This Was Ijtihaad On The Part Of Ibn ‘Umar
The seco nd a n swer is:
147
That this was ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him) about
the meaning of the verse. The Sunnah and the views of all the Sahaabah indicate that it was an
148
incorrect ijtihaad. Abu Dawood (2164) narrated, in a report that was classed as hasan by al-
Albaani in Saheeh Abi Dawood, that Ibn ‘Abbaas said:
Ibn ‘Umar – may Allaah forgive him – imagined, and this was a tribe of the Ansaar who
had been idol-worshippers, along with this tribe of the Jews, who were people of the Book, and
thought that they (the Jews) were superior to them in knowledge; they used to follow their examples
in many of their deeds.. The people of the Book did not have intercourse with their wives except on
their sides, and that was most concealing for the woman. This tribe of the Ansaar had adopted that
from them. And this tribe of Quraysh used to make the woman lie in whatever position they wanted
and enjoy them in various ways. When the Muhaajiroon came to Madeenah, one of their men
married a woman of the Ansaar, and he went to do that with her but she objected and said: We have
intercourse lying on our sides, so do that or keep away from me. Their problem got worse until news
of that reached the Messenger of Allaah (peace and blessings of Allaah be upon him) and Allaah revealed
the words (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or
how you will” [al-Baqarah: 223]., i.e., from the front or the back or lying, meaning the place of birth.
This could support the reports that Ibn ‘Umar used to say that it was permissible to have
intercourse in the back passage, but then perhaps he came back to the correct view, after Ibn ‘Abbaas
or someone else explained to him the reason why this verse was revealed and what its correct
meaning was. Hence it is proven – as stated above – that he said that it was haraam, and he said:
Would a Muslim do that?!
To conclude: Islam forbids this action, and there is nothing to indicate that it is permissible.
The one who thinks that there is anything in the Qur’aan and Sunnah to indicate that is mistaken.
And Allaah knows best.
Ref: http://www.islamqa.com
149
‫‪Quotation of Quran Commentators about Verse 2:223‬‬
‫ءﺎﻤﻠﻌﻟﺍ ﻝﺍﻮﻗﺃ ﻢ ﺘﺌﺷ ﻰﻧﺃ ﻢﻜﺛﺮﺣ ﺍﻮﺗﺄﻓ ﻢﻜﻟ ﺙﺮﺣ ﻢﻛﺅﺎﺴﻧ ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﺮﻴﺴﻔﺗ ﻲﻓ ‪ - ٬‬ﻠﻣﺘﻘﻰ ﺃﻫﻞ ﺍﻟﺘﻔﺴﻴﺮ‬
‫ﻝﺍﻭﻗﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺭﻴﺴﻔﺘ ﻲﻓ ﺀﺎﻤﻠﻌﻟﺍ ‪،‬‬
‫ﻝﺍﻭﻗﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺭﻴﺴﻔﺘ ﻲﻓ ﺀﺎﻤﻠﻌﻟﺍ ‪،‬‬
‫ﻝﺎﻗﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻥﺃ ﻰﻠﻋ ﺔﻟﻻﺩﻟﺎﻜ ﺽﻴﺤﻤﻟﺍ ﻯﺫﻷ ﺽﻴﺤﻤﻟﺍ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻰﻟﺎﻌﺘﻭ ﻙﺭﺎﺒﺘ ﷲﺍ ﻡﻴﺭﺤﺘﻭ ‪ :‬ﻲﻌﻓﺎﺸﻟﺍ‬
‫ﻝﺎﻗ ﻊﻴﺒﺭﻟﺍ ﺎﻨﺃ ﺱﺎﺒﻌﻟﺍ ﻭﺒﺃ ﺎﻨﺃ ﷲﺍ ﺩﺒﻋ ﻭﺒﺃ ﺎﻨﺃ ﻡﺭﺤﻤ ‪ :‬ﻝﺎﻗ ﻝﺎﻗ ﻲﻌﻓﺎﺸﻟﺍ ﺯﻋ ﷲﺍ ﻝﺠﻭ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪،‬‬
‫ﻝﺎﻗ ﻝﺠﻭ ﺯﻋ ﷲﺍ ﻥﺃﻭ ﺩﻟﻭﻟﺍ ﻊﻀﻭﻤ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻥﺃ ﻥﻴﺒﻭ ﻡﺘﺌﺸ ﻥﻴﺃ ﻥﻤ ﻡﺘﺌﺸ ﻰﻨﺃﻭ ﺽﻴﺤﻟﺍ ﺕﻗﻭ ﻲﻓ ﻻﺇ ﻪﻴﻓ ﻥﺎﻴﺘﻹﺍ ﺡﺎﺒﺃ ﻝﺎﻗ‬
‫ﺎﺒﺇﻭﺤﺔ ﺍﻹﺘﻴﺎﻥ ﻲﻓ ﻤﻭﻀﻊ ﻟﺍﺤﺭﺙ ﻴ ﺸﺒﻪ ﺃﻥ ﻜﻴﻭﻥ ﺘﺤﻡﻴﺭ ﺇﺘﺎﻴﻥ ﻲﻓ ﻴﻏﺭﻩ ﻭﺍﻹﺘﻴﺎﻥ ﻓﻲ ﺒﺩﻟﺍﺭ ﻝﺒﻘﻟﺍ ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﻎﻠﺒﻤ ﻪﻨﻤ ﻎﻠﺒﻴ ﻰﺘﺤ‬
‫ﺔﻨﺴﻟﺍ ﻡﺜ ﺏﺎﺘﻜﻟﺍ ﺔﻟﻻﺩﺒ ﻡﺭﺤﻤ ‪ ،‬ﻝﺎﻗ ﺯﻋ ﻪﻟﻭﻗ ﻲﻓ ﻪﻨﻋ ﻊﻴﺒﺭﻟﺍ ﻥﻋ ﺱﺎﺒﻌﻟﺍ ﻲﺒﺃ ﻥﻋ ﺓﺯﺎﺠﺇ ﷲﺍ ﺩﺒﻋ ﻭﺒﺃ ﻲﻨﺄﺒﻨﺃ ﺎﻤﻴﻓ ﻲﻌﻓﺎﺸﻟﺍ ﻝﺠﻭ‬
‫ﻭ ﺍﻴﺫﻟﻥ ﻡﻫ ﻔﻟ ﺭﻭﺠﻡﻬ ﺤﺎﻭﻅﻓﻥ ﺇﻻ ﻠﻋﻰ ﺃﺯﻭﺍﺠﻬﻡ ﻭﺃ ﻤﺎ ﻜﻠﻤﺕ ﺃ ﻴﻤﻨﺎﻬﻡ ﻬﻨﺈﻓ ﻡ ﺭﻴﻏ ﻠﻤ ﻭﻴﻤﻥ ﻤﻓﻥ ﺍﺒﺘﻐﻰ ﻭﺭﺀﺍ ﻟﺫﻙ ﻓﺄﻭﻟﺌﻙ ﻡﻫ ﻟﺍﻌﺎﺩﻭﻥ‬
‫ﺎﻜﻓﻥ ﻴﺒﻨﺎ ﻓﻲ ﻜﺫﺭ ﺤ ﻔﻡﻬﻅ ﻔﻟ ﺭﻭﺠﻡﻬ ﻻﺇ ﻠﻋﻰ ﺃ ﺯﻭﺍﺠﻬﻡ ﻭﺃ ﺎﻤ ﻜﻠﻤﺕ ﺃ ﻴﻤﺎﻨﻬﻡ ﺘﺤﺭﻴﻡ ﻤﺎ ﻭﺴﻯ ﻷﺍﺯﻭﺍﺝ ﻭﻤﺎ ﻤﻠﻜﺕ ﺍﻷﻴﻤﺎﻥ ﻭﺒﻴﻥ ﺃﻥ‬
‫ﻝﺎﻘﻓ ﺎﻫﺩﻜﺃ ﻡﺜ ﻡﺌﺎﻬﺒﻟﺍ ﻥﻭﺩ ﺕﺎﻴﻤﺩﻵﺍ ﻥﻤ ﻥﻴﻤﻴﻟﺍ ﻙﻠﻤﻭ ﺝﺍﻭﺯﻷﺍ ﻝ ﺤﻴ ﻼﻓ ﻥﻭﺩﺎﻌﻟﺍ ﻡﻫ ﻙﺌﻟﻭﺄﻓ ﻙﻟﺫ ﺀﺍﺭﻭ ﻰﻐﺘﺒﺍ ﻥﻤﻓ ﻝﻤﻌﻟﺍ ﺒﺎﻟﺫﺭﻜ ﻻﺇ‬
‫ﻻﻭ ﻥﻴﻤﻴﻟﺍ ﻙﻠﻤ ﻲﻓ ﻭﺃ ﺔﺠﻭﺯ ﻲﻓ ﻝﺤﻴ ﻻﺍﺴﺘﻤﻨﺀﺎ ﻭﺍﷲ ﺃﻋﻠﻡ ‪.‬‬
‫ﺃ ﺤﻜﺎﻡ ﻘﻟﺍ ﺭﺁﻥ ﻠﻟ ﺸﺎﻓﻲﻌ ‪/ 193- 195 . 1‬‬
‫ﻝﺎﻗ ﻝﺎﻗ ﺔﻴﻵﺍ ( ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺀﺎﺴﻨ ) ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺩﻨﻋ ﺔﻴﻁﻋ ﻥﺒﺍ ﻝﺠﺭﻟﺍ ﻥﺃ ﺕﻟﺎﻗ ﺩﻭﻬﻴﻟﺍ ﻥﺃ ﺎﻬﺒﺒﺴ ‪ :‬ﻊﻴﺒﺭﻟﺍﻭ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺭﺒﺎﺠ‬
‫ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﺓﺃﺭﻤﻟﺍ ﻰﺘﺃ ﺍﺫﺇ ﻭﻋﺎﺒﺕ ﻠﻋﻰ ﻌﻟﺍﺭﺏ ﻟﺫﻙ ﻨﻓﺯﻟﺕ ﺔﻴﻵﺍ ﻤﻀﺘﺘﻥ ﺍﻟﺭﺩ ﻰﻠﻋ ﻗ ﻭﻟﻬﻡ ﻭﻗﺎﻟﺕ ﻡﺃ ﺴ ﻠﺔﻤ‬
‫ﻙﻟﺫ ﺍﻭﺩﺍﺭﺃ ﺕﺎﻴﺭﺎﺼﻨﺃ ﺍﻭﺠﻭﺯﺘﻭ ﺔﻨﻴﺩﻤﻟﺍ ﺍﻭﻤﺩﻗ ﺎﻤﻠﻓ ﺔﻔﻠﺘﺨﻤ ﺕﺎﺌﻴﻫ ﻰﻠﻋ ﺝﺭﻔﻟﺍ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﻭﺘﺄﻴ ﺍﻭﻨﺎﻜ ﺎ ﹰﺸﻴﺭﻗ ﻥﺃ ﺎﻬﺒﺒﺴ ‪ :‬ﺎﻫﺭﻴﻏﻭ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻙﻟﺫ ﻎﻠﺒﻓ ﺡﺎﻁﺒﻨﻻﺍ ﻲﻫﻭ ﺓﺩﺤﺍﻭ ﺔﺌﻴﻫ ﻰﻠﻋ ﻥﺎﻴﺘﻹﺍ ﻻﺇ ﻡﻬﻟﺎﺠﺭ ﺓﺩﺎﻋ ﻥﻜﺘ ﻡﻟ ﺫﺇ ﺔﻨﻴﺩﻤﻟﺍ ﺀﺎﺴﻨ ﻩﺩﺭﺘ ﻡﻠﻓ‬
‫ﻉﺭﺩﺯﻤ ﻥﻬﻨﻷ ﻪﻴﺒﺸﺘ ﺙﺭﺤﻭ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﺀﻁﻭﻟﺍ ﻥﺎﻜ ﺍﺫﺇ ﺎﻬﻠﻜ ﺕﺎﺌﻴﻬﻟﺍ ﺔﺤﻴﺒﻤ ﺔﻴﻵﺍ ﺕﻟﺯﻨﻓ ﻙﻟﺫ ﻲﻓ ﺱﺎﻨﻟﺍ ﻡﻼﻜ ﺭﺸﻨﺍﻭ‬
‫ﻴﺭﺫﻟﺍ ﺔ ﻠﻓﻔﻅﺔ ﺍﻟﺤﺭﺙ ﺘﻌﻁﻲ ﺃﻥ ﺍﻹﺎﺒﺤﺔ ﻡﻟ ﺘﻘﻊ ﺇﻻ ﻲﻓ ﻔﻟﺍﺭﺝ ﺼﺎﺨﺔ ﺫﺇ ﻭﻫ ﺍﻟﻤﺯﺩﺭﻉ ﻭ ﻗﻟﻭﻪ ﻨﺃﻰ ﺸ ﺌﺘﻡ ﻌﻤﻨﻩﺎ ﺩﻨﻋ ﻬﻤﺠﻭﺭ ﻠﻌﻟﺍ ﻤﺀﺎ‬
‫ﻤﻥ ﺼﺤﺒﺎﺔ ﺘﻭﺎﺒﻌﻴﻥ ﺃﻭ ﺌﻤﺔ ﻤﻥ ﻱﺃ ﻭﺠﻪ ﺌﺸ ﺘﻡ ﻤ ﻘﻠﺒﺔ ﻭ ﻤﺒﺩﺭﺓ ﻭﻋﻰﻠ ﺠﻨﺏ ﻭ ﻨﺇﻲ ﻨﺇﻤﺎ ﺘﺠﺀﻲ ﺴﺅﺍﻻ ﺃﻭ ﺇﺨﺒﺎﺭﺍ ﻋﻥ ﻤﺃﺭ ﻪﻟ ﺎﻬﺠﺕ‬
‫ﻝﺎﻤﻌﺘﺴﻻﺍ ﻭﻫ ﺍﺫﻫ ﻰﺘﻤ ﻥﻤﻭ ﻥﻴﺃ ﻥﻤﻭ ﻑﻴﻜ ﻥﻤ ﺔﻐﻠﻟﺍ ﻲﻓ ﻡﻋﺃ ﻲﻬﻓ ﺍﻟﻌﻲﺒﺭ ﻭﻗﺩ ﻓﺴﺭ ﻨﻟﺍ ﺎﺱ ﻲﻨﺇ ﻲﻓ ﻫﺫﻩ ﺍﻵﻴﺔ ﺒ ﻬﻩﺫ ﺍﻷﺎﻔﻟﻅ‬
‫ﻭﻓﺴﺭﺎﻫ ﻴﺴﺒﻴﻭﻪ ﺒﻜﻴﻑ ﻤﻭﻥ ﻴﺃﻥ ﺒﺎﺠﺘﻤﺎﻋﻬﻤﺎ ﺒﻫﺫﻭﺕ ﻓﺭﻗﺔ ﻤﻤﻥ ﺎﻫﺭﺴﻓ ﻴﺄﺒﻥ ﻟﺇﻰ ﺃﻥ ﻟﺍﻭﻁﺀ ﻲﻓ ﺒﺩﻟﺍﺭ ﺯﺌﺎﺠ ﺭﻭﻱ ﺫﻟﻙ ﻋﻥ ﺩﺒﻋ‬
‫ﷲﺍ ﺒﻥ ﺭﻤﻋ ﻭﺭﻭﻱ ﻨﻋﻪ ﻼﺨﻓﻪ ﻭﺘﻜﻔﻴﺭ ﻥﻤ ﻠﻌﻓﻪ ﺍﺫﻫﻭ ﻭﻫ ﻼﻟﺍﺌﻕ ﺒﻪ ﻭﺭﻴﻭﺕ ﺍﻹﺎﺒﺔﺤ ﺎﻀﻴﺃ ﻋﻥ ﻥﺒﺍ ﻲﺒﺃ ﻠﻤﻴﻜﺔ ﻭﻤﺤﻤﺩ ﺒﻥ ﺩﻜﻨﻤﻟﺍﺭ‬
‫ﻭ ﺭﻭﺎﻫﺍ ﻟﺎﻤﻙ ﻋﻥ ﺩﻴﺯﻴ ﺒﻥ ﻭﺭﻤﺎﻥ ﻋﻥ ﺴ ﺎﻡﻟ ﻋﻥ ﺒﺍﻥ ﻤﻋﺭ ﻭﺭﻭﻱ ﻋﻥ ﺎﻤﻟﻙﺸ ﻲﺀ ﻲﻓ ﻨﺤﻭﻩ ﻭﻫﻭ ﺍﻟﺫﻱ ﻊﻗﻭ ﻲﻓ ﻟﺍ ﻌﺘﺒﻴﺔ ﻭﻗﺩ ﺫﻜﺏ‬
‫ﻼﹰ ﺠﺭ ﻥﺃ ﻡﻬﻀﻌﺒ ﻱﺭﻭﻭ ﻙﻟﺎﻤ ﻰﻠﻋ ﻙﻟﺫ ﻝﻌﻓ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨﻓ ﻪﻴﻓ ﺱﺎﻨﻟﺍ ﻡﻠﻜﺘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﺩﻬﻋ ﻲﻓ ﻙﻟﺫ ﻝﺎﻗ‬
‫ﻝﻭﺴﺭ ﻥﻋ ﺩﺭﻭ ﺩﻗﻭ ﺩﻤﺤﻤ ﻭﺒﺃ ﻲﻀﺎﻘﻟﺍ ﻝﺎﻗ ﻪﻨﺃ ﻩﺭﻴﻏ ﻲﻓﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻑﻨﺼﻤ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺇﺘﺎﻴﻥ ﻨﻟﺍ ﺴﺀﺎ ﻲﻓ‬
‫ﻪﻨﺃ ﻪﻴﻓ ﻪﻨﻋ ﺩﺭﻭﻭ ﻡﺍﺭﺤ ﻥﻫﺭﺎﺒﺩﺃ ﻝﺎﻗ ﻪﻨﺃ ﻪﻨﻋ ﺩﺭﻭﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻝﺎﻗ ﺎﻤﺒ ﺭﻔﻜ ﺩﻘﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ‬
‫ﻝﺯﻨﺃ ﻋﻠﻰ ﻠﻗﺏ ﻤﺤﻤﺩ ﻠﺼﻰ ﷲﺍ ﻴﻠﻋ ﻪ ﻭ ﺴﻠﻡ ﺍﺫﻫﻭ ﻭﻫ ﻟﺍﺤﻕ ﺍ ﻟﻤﺘﺒﻊ ﻻﻭ ﻨﻴﺒﻲﻐ ﻟ ﻤﻤﺅﻥ ﺒﺎﷲ ﻭ ﺍﻡﻭﻴﻟ ﻵﺍﺨﺭ ﺃﻥ ﻌﻴﺭﺝ ﻲﻓ ﻫﺫﻩ ﻟﺍ ﻨﺎﺯﺔﻟ‬
‫ﻠﻋﻰ ﻟﺯﺔ ﺎﻋﻟﻡ ﺩﻌﺒ ﺃﻥ ﺘﺼﺢ ﻨﻋﻪ ﻭﺍﷲ ﺍ ﻟﻤﺸﺭﺩ ﻻ ﺭﺏ ﻴﻏﺭﻩ ‪.‬‬
‫ﻟﺍﻤﺤﺭﺭ ﺍﻟﻭﺠﺯﻴ ﻲﻓ ﻔﺘ ﺴﻴﺭ ﻟﺍﻜﺎﺘﺏ ﻌﻟﺍﺯﺯﻴ ﻻﺒﻥ ﻋﻁﻴﺔ ﺝ‪/1‬ﺹ‪. 300 – 299‬‬
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‫ﻝﺎﻗﻭ ﻟﺍ ﺸﻴﺦ ﻤﺤﻤﺩ ﻴﻤﻷﺍﻥ ﺩﻨﻋ ﻪﻟﻭﻗ ﺘﻌﻟﺎﻰ ‪ ) :‬ﺫﺈﻓﺍ ﻬﻁﺘﺭﻥ ﺄﻓ ﺘﻭﻫﻥ ﻤﻥ ﻴﺤﺙ ﺃﻤﺭﻡﻜ ﷲﺍ ( ﻟﻡ ﻴﺒﻴﻥ ﻫﻨﺎ ﺫﻫﺍ ﻟﺍﻤﺎﻜﻥ ﻤﻟﺍﺄﻭﻤﺭ‬
‫ﻝﺒﻘﻟﺍ ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﻪﺒ ﺩﺍﺭﻤﻟﺍ ﻥﺃ ﻥﻴﺒ ﻪﻨﻜﻟﻭ ﺙﻴﺤ ﺔﻅﻔﻠﺒ ﻪﻨﻋ ﺭﺒﻌﻤﻟﺍ ﻪﻨﻤ ﻥﺎﻴﺘﻹﺎﺒ ﻥﻷ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﺎﻨﻫ ﻪﻟﻭﻗ ﻲﻫ ﺎﻤﻫﺍﺩﺤﺇ ﻥﻴﺘﻴﺁ ﻲﻓ‬
‫ﻝﺤﻤ ﻲﻓ ﻭﻫ ﺎﻤﻨﺇ ﻪﺒ ﺭﻭﻤﺄﻤﻟﺍ ﻥﺎﻴﺘﻹﺍ ﻥﺃ ﻥﻴﺒﻴ ﻡﻜﺜﺭﺤ ‪ :‬ﻪﻟﻭﻗﻭ ﻉﺎﻤﺠﻟﺍ ﻰﻨﻌﻤﺒ ﻥﺎﻴﺘﻹﺎﺒ ﺭﻤﺃ ﺍﻭﺘﺎﻓ ‪ :‬ﻪﻟﻭﻗ ﺩﻟﻭﻟﺍ ﺭﺫﺒ ﻲﻨﻌﻴ ﺙﺭﺤﻟﺍ‬
‫ﻭﻫ ﻙﻟﺫﻭ ﺔﻔﻁﻨﻟﺎﺒ ﻝﺒﻘﻟﺍ ﺱﻴﻟ ﺭﺒﺩﻟﺍ ﻥﻷ ﻰﻔﺨﻴ ﻻ ﺎﻤﻜ ﺭﺒﺩﻟﺍ ﻥﻭﺩ ﻝﺤﻤ ﻱﺭﻭﺭﻀ ﻭﻫ ﺎﻤﻜ ﺩﻻﻭﻸﻟ ﺭﺫﺒ ‪ ،‬ﺎﺜﻟﺍ ﻨﻴﺔ ﻗ ﻭﻟﻪ ﻟﺎﻌﺘﻰ ‪ :‬ﺎﻓﻵﻥ‬
‫ﻝﻭﻗ ﻰﻠﻋ ﺩﻟﻭﻟﺍ ﻡﻜﻟ ﷲﺍ ﺏﺘﻜ ﺎﻤﺒ ﺩﺍﺭﻤﻟﺍ ﻥﻷ ﻡﻜﻟ ﷲﺍ ﺏﺘﻜ ﺎﻤ ﺍﻭﻐﺘﺒﺍﻭ ﻥﻫﻭﺭﺸﺎﺒ ﻟﺍ ﺠﻤﻬﻭﺭ ﻭﻫﻭ ﺍﺨﺘﻴﺎﺭ ﺒﺍﻥ ﺠﺭﺭﻴ ﻭﻗﺩ ﻠﻘﻨ ﻪ ﻋﻥ ﺒﺍﻥ‬
‫ﻭﻫ ﺎﻤﻨﺇ ﺩﻟﻭﻟﺍ ﺀﺎﻐﺘﺒﺍ ﻥﺃ ﻡﻭﻠﻌﻤﻭ ﻡﺤﺍﺯﻤ ﻥﺒ ﻙﺎﺤﻀﻟﺍﻭ ﻊﻴﺒﺭﻟﺍﻭ ﻱﺩﺴﻟﺍﻭ ﻱﺭﺼﺒﻟﺍ ﻥﺴﺤﻟﺍﻭ ﺔﻤﺭﻜﻋﻭ ﻡﻜﺤﻟﺍﻭ ﺩﻫﺎﺠﻤﻭ ﺱﺎﺒﻋ‬
‫ﻝﺒﻘﻟﺍ ﻲﻓ ﻉﺎﻤﺠﻟﺎﺒ ﻝﺒﻘﻟﺎﻓ ﺓﺭﺸﺎﺒﻤﻟﺍ ﻙﻠﺘ ﻥﻜﺘﻟﻭ ﻥﻫﻭﺭﺸﺎﺒ ﻥﻵﺎﻓ ﺔﻴﻵﺍ ﻰﻨﻌﻤ ﻥﻭﻜﻴﻓ ﻉﺎﻤﺠﻟﺍ ﻰﻨﻌﻤﺒ ﻪﻴﻓ ﺓﺭﺸﺎﺒﻤﻟﺎﺒ ﺭﻭﻤﺄﻤﻟﺍ ﻭﻫ ﻥﺫﺇ‬
‫ﻝﺤﻤ ﻲﻓ ﻭﻫ ﻱﺫﻟﺍ ﺩﻟﻭﻟﺍ ﺀﺎﻐﺘﺒﺍ ﻝﺒﻘﻟﺍ ﻝﻴﻟﺩﺒ ﻩﺭﻴﻏ ﻥﻭﺩ ﻰﻨﻌﻤ ﻥﺃ ﺍﺫﻫ ﻥﻤ ﻙﻟ ﺢﻀﺘﻴﻭ ﺩﻟﻭﻟﺍ ﻲﻨﻌﻴ ﻡﻜﻟ ﷲﺍ ﺏﺘﻜ ﺎﻤ ﺍﻭﻐﺘﺒﺍﻭ ‪ :‬ﻪﻟﻭﻗ‬
‫ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﻥﻭﻜﻴ ﻥﺃ ﻲﻨﻌﻴ ﻡﺘﺌﺸ ﻰﻨﺃ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻝﺤﻤ ﻝﺠﺭﻟﺍ ﺀﺎﺸ ﺔﻟﺎﺤ ﻱﺃ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﺀﺍﻭﺴ ﺎﻜﻨﺕ ﻤﻟﺍﺭﺃﺓ ﻤﺴﺔﻴﻘﻠﺘ ﻭﺃ ﺒﺎﺭﻜﺔ ﻭﺃ‬
‫ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﺭﺒﺎﺠ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍﻭ ﺩﻭﺍﺩ ﻭﺒﺃﻭ ﻥﺎﺨﻴﺸﻟﺍ ﻩﺍﻭﺭ ﺎﻤ ﺍﺫﻫ ﺩﻴﺅﻴﻭ ﻙﻟﺫ ﺭﻴﻏ ﻭﺃ ﺏﻨﺠ ﻰﻠﻋ ﻝﺎﻗ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ ﺇﺫﺍ‬
‫ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻬﺌﺍﺭﻭ ﻥﻤ ﺎﻬﻌﻤﺎﺠ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺕﻟﺯﻨﻓ ‪ ،‬ﻓﻅﻬﺭ ﻤﻥ ﻫﺫﺍ ﺃﻥ ﺒﺎﺠﺭﹰﺍ ﻲﻀﺭ ﷲﺍ ﻪﻨﻋ‬
‫ﻝﺒﻘﻟﺍ ﻲﻓ ﻥﻫﻭﺘﺄﻓ ﺔﻴﻵﺍ ﻰﻨﻌﻤ ﻥﺃ ﻯﺭﻴ ﻲﺒﺎﺤﺼﻟﺍ ﺭﻴﺴﻔﺘ ﻥﺃ ﺙﻴﺩﺤﻟﺍ ﻡﻭﻠﻋ ﻲﻓ ﺭﺭﻘﻤﻟﺍﻭ ﺎﻬﺌﺍﺭﻭ ﻥﻤ ﻥﺎﻜ ﻭﻟﻭ ﻡﺘﺌﺸ ﺔﻟﺎﺤ ﺔﻴﺃ ﻰﻠﻋ‬
‫ﻝﻭﺯﻨﻟﺍ ﺏﺒﺴﺒ ﻕﻠﻌﺘ ﻪﻟ ﻱﺫﻟﺍ ﻟﻪ ﻡﻜﺤ ﻟﺍﺭﻓﻊ ﻜﻤﺎ ﻘﻋ ﺩﻩ ﺎﺼﺏﺤ ﻠﻁﻌﺔ ﺍﻷﻨﻭﺍﺭ ﺒ ﻘﻟﻭﻪ ﺯﺠﺭﻟﺍ ﻔﺘ ﺴﻴﺭ ﺼﺎﺤﺏ ﻪﻟ ﺘﻌﻠﻕ ﻟﺎﺒﺴﺏﺒ ﺍﻟﺭﻊﻓ ﻪﻟ‬
‫ﺩﻗﻭ ﻕﻘﺤﻤ ﻝﺎﻗ ﻝﺩﺘﺴﺍ ﺎﻤﻭ ﻪﺼﻨ ﺎﻤ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺭﻴﺴﻔﺘ ﻲﻓ ﻲﺒﻁﺭﻘﻟﺍ ﻝﺠﻭ ﺯﻋ ﻪﻟﻭﻗ ﻥﺃ ﻥﻤ ﻑﻟﺎﺨﻤﻟﺍ ﻪﺒ ﻰﻨﺃ‬
‫ﻝﻤﺎﺸ ﻡﺘﺌﺸ ﻠﻟ ﻤﺴﻙﻟﺎ ﺒﺤﻡﻜ ﻋ ﻤﻭﻤﺎﻬ ﻓﻼ ﺤﺔﺠ ﺎﻬﻴﻓ ﺫﺇ ﻲﻫ ﻤﺨﺼﺼﺔ ﺒﻤﺎ ﻜﺫﺭﻨﻩﺎ ﺄﺒﻭﺤﺩﺎﻴﺙ ﺼﺤﻴﺤﺔ ﺤﺴﺎﻥ ﺸ ﻬﻴﺭﺓ ﺭﻭﺎﻫﺍ ﻥﻋ‬
‫ﻝﻭﺴﺭ ﷲﺍ ﻠﺼﻰ ﷲﺍ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ﺍﺜﻨﺎ ﻋﺸﺭ ﺼﺤﺒﺎﻴﺎ ﺒ ﻤﻭﺘﻥ ﻤﺨﻠﺘﻔﺔ ﺎﻬﻠﻜ ﺘﻤﻭﺍﺭﺓﺩ ﻋﻠﻰ ﺘﺤﺭﻴﻡ ﺇﺘﺎﻴﻥ ﺍ ﻟﻨﺴﺀﺎ ﻲﻓ ﺭﺎﺒﺩﻷﺍ ﻜﺫﺭﻫﺎ ﺃﺤﻤﺩ‬
‫ﻝﺒﻨﺤ ﻥﺒ ﻡﻫﺭﻴﻏﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﻲﺌﺎﺴﻨﻟﺍﻭ ﺩﻭﺍﺩ ﻭﺒﺃﻭ ﻩﺩﻨﺴﻤ ﻲﻓ ‪ ،‬ﻡﻴﺭﺤﺘ ﻩﺎﻤﺴ ﺀﺯﺠ ﻲﻓ ﺎﻬﻗﺭﻁﺒ ﻱﺯﻭﺠﻟﺍ ﺝﺭﻔﻟﺍ ﻭﺒﺃ ﺎﻬﻌﻤﺠ ﺩﻗﻭ‬
‫ﻝ ﺤﻤﻟﺍ ﻩﻭﺭﻜﻤﻟﺍ ‪ ،‬ﻕﺤﻟﺍ ﻭﻫ ﺍﺫﻫﻭ ﺕﻠﻗ ﺭﺎﺒﺩﻷﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﺯﺎﺠﺃ ﻥﻤ ﺭﺎﺒﺩﺇ ﺭﺎﻬﻅﺇ ﻩﺎﻤﺴ ﺀﺯﺠ ﻙﻟﺫ ﻲﻓ ﺎﻀﻴﺃ ﺱﺎﺒﻌﻟﺍ ﻲﺒﺃ ﺎﻨﺨﻴﺸﻟﻭ‬
‫ﺔﻟﺄﺴﻤﻟﺍ ﻲﻓ ﺢﻴﺤﺼﻟﺍﻭ ﻊﺒﺘﻤﻟﺍ ‪ ،‬ﻪﻨﻋ ﺢﺼﺘ ﻥﺃ ﺩﻌﺒ ﻡﻟﺎﻋ ﺔﻟﺯ ﻰﻠﻋ ﺔﻟﺯﺎﻨﻟﺍ ﻩﺫﻫ ﻲﻓ ﺝﺭﻌﻴ ﻥﺃ ﺭﺨﻵﺍ ﻡﻭﻴﻟﺍﻭ ﷲﺎﺒ ﻥﻤﺅﻤﻟ ﻲﻐﺒﻨﻴ ﻻﻭ‬
‫ﻭ ﻗﺩ ﺎﻨﺭﺫﺤ ﻤﻥ ﺯﻟﺔ ﻟﺎﻌﻟﺍﻡ ﻭﻗﺩ ﺭﻭﻱ ﻋﻥ ﺒﺍﻥ ﻤﻋﺭ ﺨﻼﻑ ﺫﻫﺍ ﻭﺘﻜﺭﻴﻔ ﻤﻥ ﻠﻌﻓﻪ ﻭﻫﺫﺍ ﻭﻫ ﻼﻟﺍﺌﻕ ﺒﻪﺭ ﻀﻲ ﷲﺍ ﻨﻋﻪ ﻟﺫﻜﻭﻙ ﺫﻜﺏ‬
‫ﻊﻓﺎﻨ ﻤﻥ ﺃﺨﺒﺭ ﻪﻨﻋ ﺫﺒﻟﻙ ﻤﻜﺎ ﻜﺫﺭ ﻟﺍ ﻨﺴﻲﺌﺎ ﻭﻗﺩ ﺘ ﻘﺩﻡ ﻭﺃﻨﻜﺭ ﺫﻟﻙ ﻟﺎﻤﻙ ﺍﻭ ﺴﺘﻌﻅﻪﻤ ﺫﻜﻭﺏ ﻤﻥ ﻨﺴﺏ ﺫﻟﻙﺇ ﻟﻴﻪ ﻭﺭﻭﻯ ﺍﻟﺩﺍﺭﻤﻲ ﻲﻓ‬
‫ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﻩﺩﻨﺴﻤ ﻝﺎﻗ ﻝﻭﻘﺘ ﺎﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻥﻬﻟ ﺽﻤﺤﺃ ﻥﻴﺤ ﻱﺭﺍﻭﺠﻟﺍ ﻲﻓ ﻝﺎﻗ ﻭﻤﺎ ﺍ ﻟﺘﺤﻴﻤﺽ ﻜﺫﻓﺕﺭ ﻟﻪ‬
‫ﺩﻟﺍﺒﺭ ﻝﺎﻘﻓ ﻝﻫ ﻝﻌﻔﻴ ﻝﻭﺴﺭ ﺕﻌﻤﺴ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﻋ ﺩﻨﺴﺃﻭ ﻥﻴﻤﻠﺴﻤﻟﺍ ﻥﻤ ﺩﺤﺃ ﻙﻟﺫ ﻝﻭﻘﻴ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺎﻬﻴﺃ ﺍ ﻟﺱﺎﻨ‬
‫ﺇ ﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﺤﻲ ﻤﻥ ﺍﻟﻕﺤ ﻻ ﺘﺄﺍﻭﺘ ﻟﺍ ﻨﺴﺎﺀ ﻲﻓ ﺃﻋﺠﺎﺯﻫﻥ ﻭ ﻤﺜﻪﻠ ﻋﻥ ﻲﻠﻋ ﺒﻥ ﻁﻠﻕ ﺃﻭ ﺴﺩﻨ ﻋﻥ ﻲﺒﺃ ﻫﺭﻴﺭﺓ ﻋﻥ ﻟﺍﻨﺒﻲ ﺼﻠﻰ ﷲﺍ‬
‫ﺔﻤﺎﻴﻘﻟﺍ ﻡﻭﻴ ﻪﻴﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻡﻟ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ‪ ،‬ﻭﺭﻭﻱ ﻭﺒﺃ ﺩﺍﻭﺩ ﻟﺍ ﻁﻴﺎﻟﺴﻲ ﻲﻓ ﻤ ﺴﻨﻩﺩ ﻋﻥ ﺓﺩﺎﺘﻗ ﻋﻥ ﻤﻋﺭﻭ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﻭﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺏﻴﻌﺸ ﻥﺒ ﻝﺎﻗ ﻠﺘﻙ ﺍ ﻟﻠﻭﻁﻴﺔ ﻐﺼﻟﺍﺭﻯ ﻲﻨﻌﻴ ﺇﺘﻥﺎﻴ ﻤﻟﺍﺭﺓﺃ ﻓﻲ‬
‫ﻪﻨﺃ ﺱﻭﺎﻁ ﻥﻋ ﻱﻭﺭﻭ ﺎﻫﺭﺒﺩ ﻝﺎﻗ ﻝﻤﻋ ﺃﺩﺒ ﻥﺎﻜ ﻝﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻁﻭﻟ ﻡﻭﻗ ﻝﻭﺴﺭ ﻥﻋ ﺀﻰﺸﻟﺍ ﺕﺒﺜ ﺍﺫﺇﻭ ﺭﺫﻨﻤﻟﺍ ﻥﺒﺍ‬
‫ﻝﺎﻗﻭ ﻪﻅﻔﻠﺒ ﻲﺒﻁﺭﻘﻟﺍ ﻥﻤ ﻩﺍﻭﺴ ﺎﻤﻋ ﻪﺒ ﻰﻨﻐﺘﺴﺍ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗﻭ ﻪﺼﻨ ﺎﻤ ﺎﻀﻴﺃ ﻲﺒﻁﺭﻘﻟﺍ ﻤﺎﻟﻙ ﻻﺒﻥ ﻭﻫﺏ ﻭﻋﻲﻠ ﺒﻥ‬
‫ﻝﻗﺎﻨﻟﺍ ﺏﻴﺫﻜﺘ ﻰﻟﺇ ﺭﺩﺎﺒﻭ ﻙﻟﺫ ﻥﻤ ﺭﻔﻨﻓ ﻙﻟﺫ ﺯﻴﺠﻴ ﻪﻨﺃ ﻪﻨﻋ ﻥﻭﺜﺩﺤﺘﻴ ﺭﺼﻤﺒ ﺎﺴﺎﻨ ﻥﺃ ﻩﺍﺭﺒﺨﺃ ﺎﻤﻟ ﺩﺎﻴﺯ ﻝﺎﻘﻓ ﻲﻠﻋ ﺍﻭﺒﺫﻜ ﻲﻠﻋ ﺍﻭﺒﺫﻜ‬
‫ﻡﺜ ﻲﻠﻋ ﺍﻭﺒﺫﻜ ﻝﺎﻗ ﻝﻘﻴ ﻡﻟﺃ ﺎﺒﺭﻋ ﺎﻤﻭﻗ ﻡﺘﺴﻟﺃ ﻝﻫﻭ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ﻪ ﻅﻔﻠﺒ ﻪﻨﻤ ﺕﺒﻨﻤﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﻻﺇ ﺙﺭﺤﻟﺍ ﻥﻭﻜﻴ‬
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‫ﻝﺠﻷ ﺽﻴﺤﻟﺍ ﻲﻓ ﺝﺭﻔﻟﺍ ﻡﺭﺤ ﻰﻟﺎﻌﺘ ﷲﺍ ﻥﺃ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺯﻭﺠﻴ ﻻ ﻪﻨﺃ ﺩﻴﺅﻴ ﺎﻤﻤﻭ ﻟﺍﻘﺫﺭ ﺽﺭﺎﻌﻟﺍ ﻟﻪﺒﻤ ﻴﺎﻨ ﺃﻥ ﻙﻟﺫ‬
‫ﻪﻟﻭﻘﺒ ﻊﻨﻤﻟﺍ ﺔﻠﻋ ﻭﻫ ﺭﺫﻘﻟﺍ ﻝﻗ ﻫﻭ ﻯﺫﺃ ﺘﻋﺎﻓﺯﻟﻭﺍ ﻟﺍ ﻨﺴﺀﺎ ﻲﻓ ﺍﻟﻤﺤﻴﺽ ﻤﻓﻥ ﺎﺒﺏ ﺃﻭﻰﻟ ﺘﺤﻴﺭﻡ ﺍﻟﺒﺩﺭ ﻘﻠﻟﺫﺭ ﻟﺍﻭﻨﺠﺎﺴﺔ ﻟﺍﻼﺯﻤﺔ ﻻﻭ‬
‫ﻴﻨﺽﻘﺘ ﻙﻟﺫ ﺒﺠﻭﺍﺯ ﺀﻁﻭ ﺍ ﻟﻤﺴﺘﻀﺎﺤﺔ ﻷﻥ ﻡﺩ ﺍﻹﺴﺘﺤﺎﻀﺔ ﺱﻴﻟ ﻓﻲ ﻻﺍ ﺴﺘﻘﺫﺍﺭ ﻡﺩﻜ ﻟﺍﺤﺽﻴ ﻭﻻ ﻜ ﻨﺠﺎﺴﺔ ﺒﺩﻟﺍﺭ ﻨﻷﻪ ﻡﺩ ﻨﺍﻔﺠﺎﺭ‬
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‫ﻌﻟﺍﺭﻕ ﻓﻬﻭ ﻡﺩﻜ ﻟﺍﺠﺭﺡ ﻤﻭﻤﺎ ﺩﻴﺅﻴ ﻤﻨﻊ ﻭﻟﺍﻁﺀ ﻓﻲ ﺒﺩﻟﺍﺭ ﻝﺼﻭﻴ ﻻ ﻲﺘﻟﺍ ﺀﺎﻘﺘﺭﻟﺍ ﻥﺃ ﻰﻠﻋ ﺀﺎﻤﻠﻌﻟﺍ ﻕﺎﺒﻁﺇ ﻟﺇﻰ ﻭﻁﺎﻬﺌ ﻤﻌﻴﺒﺔ ﺩﺭﺘ ﻟﺫﺒﻙ‬
‫ﺏﻴﻌﻟﺍ ‪ ،‬ﻝﺎﻗ ﺒﺍﻥ ﺩﺒﻋ ﺭﺒﻟﺍ ﻟﻡ ﻴﺨﻠﺘﻑ ﻠﻌﻟﺍ ﻤﺀﺎ ﻲﻓ ﻟﺫﻙ ﻻﺇ ﺸ ﻴﺌﺎ ﺠﺎﺀ ﻋﻥ ﻤﻋﺭ ﺒﻥ ﺩﺒﻋ ﺍﻟﻌﺯﺯﻴ ﻤﻥ ﻭﺠﻪ ﺱﻴﻟ ﺒ ﺎﻟﻘﻭﻱ ﺃﻥ ﺀﺎﻘﺘﺭﻟﺍ ﻻ‬
‫ﻙﻟﺫ ﻑﻼﺨ ﻰﻠﻋ ﻡﻬﻠﻜ ﺀﺎﻬﻘﻔﻟﺍﻭ ﻕﺘﺭﻟﺎﺒ ﺩﺭﺘ ‪ ،‬ﻝﺎﻗ ﻝﻴﻟﺩ ﺍﺫﻫ ﻡﻬﻋﺎﻤﺠﺇ ﻲﻓﻭ ﻲﺒﻁﺭﻘﻟﺍ ﻰﻠﻋ ﺃﻥ ﺍﻟﺒﺩﺭ ﻴﻟﺱ ﻤﺒﻭﻊﻀ ﻭﻁﺀ ﻟﻭﻭ ﻥﺎﻜ‬
‫ﻝﺼﻭﻴ ﻻ ﻥﻤ ﺕﺩﺭ ﺎﻤ ﺀﻁﻭﻠﻟ ﺎﻌﻀﻭﻤ ﻝﻴﻗ ﻥﺈﻓ ﺝﺭﻔﻟﺍ ﻲﻓ ﺎﻬﺌﻁﻭ ﻰﻟﺇ ﻝﺴﻨﻟﺍ ﻡﺩﻋ ﺔﻠﻌﻟ ﺀﺎﻘﺘﺭﻟﺍ ﺩﺭ ﻥﻭﻜﻴ ﺩﻗ ﻓﻼ ﺎﻨﻴﻓﻲ ﻨﺃﻬﺎ ﻭﺘﻁﺄ ﻓﻲ‬
‫ﺩﻟﺍﺒﺭ ﻝﺴﻨﻟﺍ ﻡﺩﻋ ﺀﺎﻘﺘﺭﻟﺍ ﺩﺭ ﺔﻠﻋ ﺕﻨﺎﻜ ﻭﻟﻭ ﻪﺒ ﺩﺭﻴ ﻻ ﻡﻘﻌﻟﺍ ﻥﺃ ﺏﺍﻭﺠﻟﺎﻓ ﺩﺭﻠﻟ ﺎﺒﺠﻭﻤ ﻡﻘﻌﻟﺍ ﻥﺎﻜﻟ ‪ ،‬ﻭﻗﺩ ﻰﻜﺤ ﻘﻟﺍﺭﻁﻲﺒ ﻹﺍﻤﺠﺎﻉ‬
‫ﻠﻋﻰ ﺃﻥ ﻘﻌﻟﺍﻡ ﻻ ﻴﺭﺩ ﺒﻪ ﻓﻲ ﻔﺘ ﺴﻴﺭ ﻗ ﻭﻟﻪ ﻌﺘﺎﻰﻟ ﺍﻭﺘﺄﻓ ﺤﺭﺜﻡﻜ ﺫﺈﻓﺍ ﺘﺤﻘﻘﺕ ﻤﻥ ﻩﺫﻫ ﺍﻷﺩﻟﺔ ﻥﺃ ﺀﻁﻭ ﻟﺍﻤﺭﺓﺃ ﻲﻓ ﺒﺩﺭﻫﺎ ﺤﺭﺎﻓ ﻡﺍﻋﻡﻠ ﻥﺃ‬
‫ﻤﻥ ﺭﻭﻯ ﻨﻋﻪ ﺠﻭﺍﺯ ﻟﺫﻙ ﺒﺎﻜﻥ ﻤﻋﺭ ﺃﻭﺒﻲ ﺩﻴﻌﺴ ﻭﺠﻤﺎﻋﺎﺕ ﻤﻥ ﺍﻟﺘﻤﻘﻴﻤﺩﻥ ﺍﻭ ﻟﻤﺘﺄﺨﻴﺭﻥ ﻴﺠﺏ ﺤﻤﻠﻪ ﻠﻋﻰ ﺃﻥ ﻤﺭﻡﻫﺩﺍ ﻹﺎﺒﺘﺎﻴﻥ ﻓﻲ‬
‫ﺩﻟﺍﺒﺭ ﺘﺇﻴﺎﻨﻬﺎ ﻲﻓ ﺍﻟﻔﺭﺝ ﻤﻥ ﻬﺠﺔ ﺍﻟﺒﺩﺭ ﻥﻜﻤﺃ ﺍﺫﺇ ﺏﺠﺍﻭ ﻊﻤﺠﻟﺍﻭ ﺭﺒﺎﺠ ﺙﻴﺩﺤ ﻪﻨﻴﺒﻴ ﺎﻤﻜ ﻝﺎﻗ ﺒﺍﻥ ﺭﻴﺜﻜ ﻲﻓ ﻔﺘ ﺴﻴﺭ ﻟﻭﻗﻪ ﻓﺄﺘﻭﺍ ﺤﺜﺭﻡﻜ‬
‫ﻝﺎﻗ ﻪﺼﻨ ﺎﻤ ﻡﺘﺌﺸ ﻰﻨﺃ ﺒﺃﻭ ﻤﺤﻤﺩ ﺩﺒﻋ ﺍﻟﺭﻤﺤﺎﻥ ﺒﻥ ﺩﺒﻋ ﷲﺍ ﺩﻟﺍﺍﺭﻤﻲ ﻲﻓ ﻤ ﺴﻩﺩﻨ ﺩﺤﺜﻨﺎ ﻋﺒﺩ ﷲﺍ ﺒﻥ ﺼﺎﺢﻟ ﺜﺩﺤﻨﺎ ﻴﻠﻟﺍﺙ ﻋﻥ ﺍﻟﺤﺎﺭﺙ‬
‫ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﺏﻭﻘﻌﻴ ﻥﺒ ﻝﺎﻗ ﻝﻭﻘﺘ ﺎﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻥﻬﻟ ﺽﻤﺤﻴﺃ ﻱﺭﺍﻭﺠﻟﺍ ﻲﻓ ﻝﺎﻗ ﻭﻤﺎ ﺍ ﻟﺘﺤﻤﻴﺽ ﻓﺫﻜﺭ ﺒﺩﻟﺍﺭ‬
‫ﻝﺎﻘﻓ ﻝﻫﻭ ﻝﻌﻔﻴ ﺙﻴﻠﻟﺍ ﻥﻋ ﺔﺒﻴﺘﻗﻭ ﺏﻫﻭ ﻥﺒﺍ ﻩﺍﻭﺭ ﺍﺫﻜﻭ ﻥﻴﻤﻠﺴﻤﻟﺍ ﻥﻤ ﺩﺤﺃ ﻙﻟﺫ ‪ ،‬ﻭﻫﺫﺍ ﺇ ﺴﺩﺎﻨ ﺼﺤﺢﻴ ﺹﻨﻭ ﺼﺭﻴﺢ ﻤﻪﻨ ﺘﺒﺤﺭﻴﻡ‬
‫ﻝﻜﻓ ﻙﻟﺫ ﻝﻤﺘﺤﻴ ﺎﻤﻤ ﻪﻨﻋ ﺩﺭﻭ ﺎﻤ ﻝﻤﺘﺤﻴﻭ ﻻ ﻡﺘﺌﺸ ﻰﻨﺃ ﻪﻟﻭﻗ ﻥﺃ ﺕﻤﻠﻋ ﺩﻗﻭ ﻪﻅﻔﻠﺒ ﻪﻨﻤ ﻡﻜﺤﻤﻟﺍ ﺍﺫﻫ ﻰﻟﺇ ﺩﻭﺩﺭﻤ ﻭﻬﻓ ﻝﻴﻟﺩ ﻪﻴﻓ‬
‫ﻭﻠﻟﻁﺀ ﻲﻓ ﺒﺩﻟﺍﺭ ﻨﻷﻪ ﻤﺭﺘﺏ ﻔﻟﺎﺒ ﺎﺀ ﻟﺍﺘﻴﻘﻌﺒﻴﺔ ﻰﻠﻋ ﻗ ﻭﻟﻪ ‪ :‬ﻨ ﺴﺎﺌﻡﻜ ﺤﺭﺙ ﻡﻜﻟ ﻭﻤﻡﻭﻠﻌ ﺃﻥ ﺩﻟﺍﺒﺭ ﺱﻴﻟ ﻝﺤﻤ ﺤﺭﺙ ﻻﻭ ﻴﻨﺽﻘﺘ ﻫﺫﺍ‬
‫ﻥﺃ ﻊﻤ ﻙﻟﺫ ﻭﺤﻨﻭ ﻥﻴﻗﺎﺴﻟﺍﻭ ﻥﻴﺫﺨﻔﻟﺍ ﻲﻓﻭ ﻥﻁﺒﻟﺍ ﻥﻜﻋ ﻲﻓ ﻉﺎﻤﺠﻟﺍ ﺯﺍﻭﺠﺒ ﻝﻜﻟﺍ ﺱﻴﻟ ﻝﺤﻤ ﺤﺭﺙ ﻷﻥ ﻟﺫﻙ ﻴ ﺴﻤﻰ ﺍﺴﻤﺘﻨﺀﺎ ﻻ ﺠﻤﺎﻋﺎ‬
‫ﻭﺍﻡﻼﻜﻟ ﻓﻲ ﻟﺍﺠﻤﻉﺎ ﻷﻥ ﻤﻟﺍﺭﺍﺩ ﻹﺎﺒﺘﺎﻴﻥ ﻲﻓ ﻗﻭﻟﻪ ‪ :‬ﻓﺄﺍﻭﺘ ﺤﺭﺜﻡﻜ ﻟﺍﻤﺠﺎﻉﻭ ﺍﻟﻔﻕﺭﺎ ﺩﻭﺠﻭﻤ ﻷﻥ ﻜﻋﻥ ﻟﺍﺒﻁﻥ ﻭ ﻨﺎﻫﻭﺤ ﻻ ﺫﻗﺭ ﻴﻓ ﻬﺎ‬
‫ﻭﺒﺩﻟﺍﺭ ﻡﺯﻼﻤﻟﺍ ﺱﺠﻨﻟﺍﻭ ﻡﺌﺍﺩﻟﺍ ﺭﺫﻘﻟﺍ ﻪﻴﻓ ‪ ،‬ﻪﻟﻭﻗ ﻥﻤ ﺎﻨﻓﺭﻋ ﺩﻗﻭ ﻝﻗ ﻲﻓ ﺀﻁﻭﻟﺍ ﻥﺃ ﺀﺎﺴﻨﻟﺍ ﺍﻭﻟﺯﺘﻋﺎﻓ ﻯﺫﺃ ﻭﻫ ﻝﺤﻤ ﺯﻭﺠﻴ ﻻ ﻯﺫﻷﺍ ‪،‬‬
‫ﻝﺎﻗﻭ ﺽﻌﺒ ﻠﻌﻟﺍ ﻤﺀﺎ ﻰﻨﻌﻤ ﻟﻭﻗﻪ ﻤﻥ ﻴﺤﺙ ﻡﻜﺭﻤﺃ ﷲﺍ ﻱﺃ ﻤﻥ ﺍﻟﻤﻜﺎﻥ ﺫﻟﺍﻱ ﻤﺃﺭﻡﻜ ﺍﷲ ﻰﻟﺎﻌﺘ ﺒ ﺘﺠﻨﺒﻪ ﺽﺭﺎﻌﻟ ﻷﺍﺫﻯ ﻭﻫﻭ ﻔﻟﺍﺭﺝ ﻻﻭ‬
‫ﻝﻭﻘﻟﺍ ﺍﺫﻫ ﻯﻭﺭﻴﻭ ﻩﺭﻴﻏ ﻰﻟﺇ ﻩﻭﺩﻌﺘ ﻪﻨﻴﺒﻴ ﷲﺍ ﻡﻜﺭﻤﺃ ﺙﻴﺤ ﻥﻤ ﻪﻟﻭﻘﻓ ﻪﻴﻠﻋﻭ ﻡﻫﺭﻴﻏﻭ ﻊﻴﺒﺭﻟﺍﻭ ﺓﺩﺎﺘﻗﻭ ﺩﻫﺎﺠﻤﻭ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﻝﻗ‬
‫ﻥﺃ ﻡﻭﻠﻌﻤﻟﺍ ﻥﻤ ﻥﻷ ﺔﻴﻵﺍ ﺀﺎﺴﻨﻟﺍ ﺍﻭﻟﺯﺘﻋﺎﻓ ﻯﺫﺃ ﻭﻫ ﻝﺤﻤ ﻭﻫ ﺎﻤﻨﺇ ﺽﻴﺤﻟﺍ ﻭﻫ ﻱﺫﻟﺍ ﻯﺫﻷﺍ ﻝﺒﻘﻟﺍ ﻝﻭﻘﻟﺍ ﺍﺫﻫﻭ ﻰﻟﺇ ﻰﻨﻌﻤﻟﺍ ﻲﻓ ﻊﺠﺍﺭ‬
‫ﻝﻭﻘﻟﺍ ﺍﺫﻫﻭ ﺎﻨﺭﻜﺫ ﺎﻤ ﻤﺒﻲﻨ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻥ ﻟﺍ ﺸﻰﺀ ﺃﻤﺭ ﻩﺩﻀﺒ ﻷﻥ ﺎﻤ ﻨﻬﻰ ﷲﺍ ﻨﻋﻪ ﺩﻘﻓ ﺃﻤﺭ ﻀﺒﺩﻩ ﻟﻭﺫﺍ ﺘﺼﺢ ﺍﻹﺤﻟﺎﺔ ﻲﻓ ﻗ ﻭﻟﻪ‬
‫ﻝﻭﺼﻷﺍ ﻲﻓ ﻑﻭﺭﻌﻤ ﻩﺩﻀﺒ ﺭﻤﺃ ﻭﻫ ﺀﻲﺸﻟﺍ ﻥﻋ ﻲﻬﻨﻟﺍ ﻲﻓ ﻑﻼﺨﻟﺍﻭ ﻥﺭﻬﻁﻴ ﻰﺘﺤ ﻥﻫﻭﺒﺭﻘﺘ ﻻﻭ ﻪﻟﻭﻗ ﻲﻓ ﻲﻬﻨﻟﺍ ﻰﻠﻋ ﷲﺍ ﻡﻜﺭﻤﺃ‬
‫ﻭ ﻗﺩ ﺭﺎﺸﺃ ﻟﻪ ﻲﻓ ﻤﺭﺍﻗﻲ ﻟﺍ ﺴﻌﻭﺩ ﺒ ﻘﻟﻭﻪ ‪:‬‬
‫ﻟﺍﺭﺠﺯ ﺍﻭ ﻟﻨﻬﻲ ﻴﻓﻪ ﻏﺎﺒﺭ ﻟﺍﺨﻼﻑ ** ﻭﺃ ﺃﻨﻪ ﺭﻤﺃ ﻻﺎﺒﺌﻼﺘﻑ‬
‫ﻻ ﻗﻁﻌﺎ ﻜﻤﺎ ﻲﻓ ﻟﺍﻤﺨﺼﺘﺭ ** ﻫﻭﻭ ﺩﻟﻯ ﺍﻟﺴﺒﻜﻲ ﺭﺃﻱ ﺎﻤ ﺍﻨﺼﺘﺭ‬
‫ﺭﻜﺫ ﺎﻤ ﻭﻫ ﻑﻼﺨﻟﺍ ﺭﺒﺎﻐﺒ ﻝﺒﻗ ﻝﻫ ﺀﻲﺸﻟﺎﺒ ﺭﻤﻷﺍ ﻲﻓ ﻑﻼﺨﻟﺍ ﻥﻤ ﺍﺫﻫ ﻝﻴﻗﻭ ﺱﻴﻟ ﻭﺃ ﻪﻟ ﻡﺯﻠﺘﺴﻤ ﻭﺃ ﻩﺩﻀ ﻥﻋ ﻲﻬﻨﻟﺍ ﻥﻴﻋ ﻭﻫ‬
‫ﺀﻲﺸﻟﺍ ﻥﻋ ﻲﻬﻨﻟﺍ ﻲﻓ ﺎﻀﻴﺃ ﻑﻼﺨﻟﺍ ﻙﻟﺫ ﻥﺃ ﻲﻨﻌﻴ ﻪﻟ ﺎﻤﺯﻠﺘﺴﻤ ﻝﻫ ﻫﻭ ﻴﻋﻥ ﺍﻷﻤﺭ ﺒﻀﻩﺩ ﻭﺃ ﺩﻀ ﻤﻥ ﻀﺃﺩﺍﺩﻩ ﺇﻥ ﺩﺩﻌﺘﺕﻭ ﻤﺭﺍﻩﺩ‬
‫ﺎﻗﺎﻔﺘﺍ ﺩﻀﻟﺎﺒ ﺭﻤﺃ ﻪﻨﺃ ﺎﻤﻫﺩﺤﺃ ‪ :‬ﻥﻴﻟﻭﻗ ﻲﻬﻨﻟﺍ ﻲﻓ ﺩﺍﺯﻭ ﻪﻟ ﺎﻤﺯﻠﺘﺴﻤ ﻻﻭ ﻪﻨﻴﻋ ﺱﻴﻟ ﻭﺃ ﻙﻟﺫﻟ ‪ ،‬ﻟﺍﻭ ﺜﺎﻨﻲ ﻨﺃﻪ ﻴﻟ ﺱ ﺃﻤﺭﹰﺍ ﻪﺒﻴﻋ ﻨﻪ‬
‫ﻝﻭﻘﻟﺍ ﻙﻟﺫ ﺭﻴ ﻡﻟ ﻪﻨﺃ ﺭﻜﺫ ﻊﻤﺍﻭﺠﻟﺍ ﻊﻤﺠ ﻲﻓ ﻲﻜﺒﺴﻟﺍ ﻥﺃ ﻰﻟﺇ ﺭﺎﺸﺃﻭ ﻩﺭﺼﺘﺨﻤ ﻲﻓ ﺏﺠﺎﺤﻟﺍ ﻥﺒﻻ ﺭﻴﺨﻷﺍ ﺍﺯﻋﻭ ﻟﻐﻴﺭ ﺒﺍﻥﻭﺃ ﻤ ﺴﻡﺯﻠﺘ‬
‫ﺎ ﹰﻌﻁﻗ‬
‫ﻝﺎﻗﻭ ﺏﺠﺎﺤﻟﺍ ﻝ ﺤﻴ ﻲﺘﻟﺍ ﺕﺎﻬﺠﻟﺍ ﻥﻤ ﻱﺃ ﷲﺍ ﻡﻜﺭﻤﺃ ﺙﻴﺤ ﻥﻤ ﻰﻨﻌﻤ ﺝﺎﺠﺯﻟﺍ ﻻ ﺙﻴﺤ ﻥﻤ ﻥﻫﻭﺒﺭﻘﺘ ﻻﻭ ﺓﺃﺭﻤﻟﺍ ﺏﺭﻘﺘ ﻥﺃ ﺎﻬﻴﻓ ﻝﺤﻴ‬
‫ﺕﺎﻔﻜﺘﻌﻤ ﻭﺃ ﺕﺎﻤﺭﺤﻤ ﻭﺃ ﺕﺎﻤﺌﺎﺼ ﻥﻜ ﺍﺫﺇ ﺎﻤﻜ ‪ ،‬ﻝﺎﻗﻭ ﻲﻨﻌﻴ ﷲﺍ ﻡﻜﺭﻤﺃ ﺙﻴﺤ ﻥﻤ ﺩﺤﺍﻭ ﺭﻴﻏﻭ ﻙﺎﺤﻀﻟﺍﻭ ﺔﻤﺭﻜﻋﻭ ﻥﻴﺯﺭ ﻭﺒﺃ‬
‫ﻫﺎﻁﺭﺍﺕ ﻴﻏﺭ ﺤﻴﺽ ﻌﻟﺍﻭﻠﻡ ﺩﻨﻋ ﺍﷲ ﻰﻟﺎﻌﺘ ‪.‬‬
‫ﺃ ﻀﺀﺍﻭ ﺒﻟﺍ ﻴﺎﻥ ﺝ‪/1‬ﺹ‪. 96 - 91‬‬
‫ﻝﺎﻗﻭ ﻭﺒﺃ ﺇ ﺴﺤﺎﻕ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍ ﻟﺜﻌﻠﺒﻲ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ﺩﻨﻋ ﻟﻭﻗﻪ ﻟﺎﻌﺘﻰ ‪ ) :‬ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻟﻜﻡ ( ﺔﻴﻵﺍ ﻔﻌﺠﺭ ﺒﻥ ﺃﺒﻲ ﻟﺍﻤﻐﻴﺭﺓ ﻥﻋ‬
‫ﻝﺎﻗ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺭﻴﺒﺠ ﻥﺒ ﺩﻴﻌﺴ ﻝﻭﺴﺭ ﻰﻟﺇ ﺭﻤﻋ ﺀﺎﺠ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻘﻓ ﻝﻭﺴﺭﺎﻴ ﺕﻜﻠﻫ ﷲﺍ ﻝﺎﻗ ﻙﻜﻠﻫﺃ ﻱﺫﻟﺍ ﺎﻤ‬
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‫ﻝﺎﻗ ﺤ ﺭﻴ ﻡﻠﻓ ﺔﺤﺭﺎﺒﻟﺍ ﻲﻠﺤﺭ ﺕﻭﻟ ﻠﻋ ﺩ ﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ﻰﺤﻭﺄﻓ ﺎ ﹰﺌﻴﺸﻲ ُﻝﻭﻘﻴ ﻡﺘﺌﺸ ﻰﻨﹼ ﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﺅﻜ ﻝﺒﻗﺃ ﺒﺩﺃﻭﺭ ﺘﺍﻭﻕ‬
‫ﻟﺍﺩﺒﺭ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺭﺒﺎﺠ ﻥﻋ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﺔﻀﻴﺤﻟﺍﻭ ﻝﺎﻗ ﺎﻜﻥ ﻬﻴﻟﺍ ﻭﺩ ﻴ ﻘﻟﻭﻭﻥ ﻤﻥ ﺠﺎﻤﻊ ﺘﺃﺭﻤﺍﻪ ﻲﻫﻭ ﻤ ﺠﺒﻴﺔ ﻤﻥ ﺩﺒﺭﺎﻫ ﻓﻲ‬
‫ﻝﻭﺤﺃ ﺎﻫﺩﻟﻭ ﻥﺎﻜ ﻝﻭﺴﺭﻟ ﻙﻟﺫ ﺭﻜﺫﻓ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺯﻨﺄﻓ ﺩﻭﻬﻴﻟﺍ ﺕﺒﺫﻜ ﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ُﺅﻜﻡ ﺤﺭﺙ ﻡﻜﻟ ﻓﺄﺘﻭﺍ‬
‫ﻰﹼ ﺃ ﻝﺎﻗ ﻡﻫﻭ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜ ﻝﻫﺃ ﻝﻫﺃ ﻡﻫﻭ ﺩﻭﻬﻴﻟﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻊﻤ ﻥﺜﻭ ﺎﺘﻜﺏﺎﻬﻠﺒﻗ‬
‫ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺩﻫﺎﺠﻤ ﻡﺘﺌﺸ ﻨ‬
‫ﻝﻫﺃ ﻥﺄﺸ ﻥﻤ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﺭﻴﺜﻜﺒ ﻥﻭﺩﺘﻘﻴ ﺍﻭﻨﺎﻜﻓ ﻡﻠﻌﻟﺍ ﻲﻓ ﻡﻬﻴﻠﻋﻼﹰ ﻀﻓ ﻡﻬﻟ ﻥﻭﺭﻴ ﻟﺍﻜﺎﺘﺏ ﺃﻥ ﻻ ﺍﻭﺘﺄﻴ ﺍ ﻟﻨﺴﺎﺀ ﺇﹼﻻ ﻰﻠﻋﺤ ﺭﺜﻡﻜ‬
‫ﺍﻭﻨﺎﻜﻭ ﻥﻋ ﺡﺭﺸﻴ ﺵﻴﺭﻗ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﻙﻟﺫﺒ ﻥﻭﺫﺨﺄﻴ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜﻓ ﺓﺃﺭﻤﻠﻟ ﻥﻭﻜﻴ ﺎﻤ ﺭﺴﻴﺃ ﻙﻟﺫﻭ‬
‫ﻠﻓ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻥﻬﺒ ﻥﻭﺫﺫﻠﺘﻴﻭ ﺍﺭﻜﻨﻤ ﹰﺎﺤﺭﺸ ﺀﺎﺴﻨﻟﺍ ﻝ ﺠﺭ ﺝﻭﺯﺘ ﺔﻨﻴﺩﻤﻟﺍ ﻥﻭﺭﺠﺎﻬﻤﻟﺍ ﻡﺩﻗ ﺎﻤ ﻑﺭﺤ ﻥﻤ ﺓﺃﺭﻤﺍ ﻡﻬﻨﻤ‬
‫ﺍ ﻷﻨﺼﺭﺎ ﺫﻓﻫﺏ ﻴﺼﻨﻊ ﺎﻬﺒ ﺫﻟﻙ ﺘﺭﻜﻨﺄﻓﻪ ﻋﻠﻴﻪ ﻭﻗﻟﺎﺕ ﻨﺇﻤﺎ ﺎﻨﻜ ﺘﺅﻨﻰ ﻠﻋﻰ ﺤﻑﺭ ﺈﻓﻥ ﺸﺌﺕ ﺼﺎﻓﻨﻊ ﺇﻭﹼﻻ ﺎﻓ ﺠﺘﻨﺒﻨﻲ ﻨﺍ ﻰﺘﺤﺘﺸﺭ ﻤﺃﺭﻫﻤﺎ‬
‫ﻝﻭﺴﺭ ﻙﻟﺫ ﻝﺯﻨﺄﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻋ ﷲﺍ ﺠﻭﺯﻝُ ﻨ ﺴﺎﺅﻡﻜ ﺤﺭﺙ ﻜﻟﻡﺘﺄﻓ ﻭﺍ ﺤﺭﺜﻡﻜ ﻴﻌﻲﻨ ﻤﻭﻊﻀ ﺩﻟﻭﻟﺍ ﻗﺎﻟﻭﺍ ﺤﺭﺜﻡﻜ ﺃﹼﻨﻰ‬
‫ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﻼﺒﻘﻤﻭ ﺕﺍﺭﺒﺩﻤ ﻝﺎﻗ ﻎﻠﺒﻓ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺩﻭﻬﻴﻟﺍﻭ ﺭﺎﺼﻨﻷﺍﻭ ﻥﻭﺭﺠﺎﻬﻤﻟﺍ ﺭﻜﺍﺫﺘ ﻲﺒﻠﻜﻟﺍﻭ ﻥﻼﺘﺎﻘﻤﻟﺍﻭ ﺓﺩﺎﺘﻗﻭ ﻥﺴﺤﻟﺍ‬
‫ﻝﺎﻘﻓ ﻡﻬﻟ ﺍ ﻟﺎﻬﻤﺠﺭﻭﻥ ﺇﹼﻨﺎ ﻨ ﺄﺘﻬﻴﻥ ﺒﺎﺭﻜﺎﺕ ﻭﻗﺎﻴﻤﺎﺕ ﻭﻤﺴﻠﺘﻘﻴﺎﺕ ﻤﻭﻥ ﻴﺒﻥ ﻬﻴﺩﻴﺃ ﻥ ﻭﻤﻥ ﺨ ﻠﻔﻬﻥ ﺩﻌﺒ ﻥﺃ ﻜﻴﻭﻥﻤﻟﺍ ﺄﺘﻲ ﺍﻭﺤﺩﹰﺍﺸ ﺌﺘﻡ‬
‫ﻥﺃ ﺓﺍﺭﻭﺘﻟﺍ ﻲﻓ ﺩﺠﻨﻟ ﺎﻨﺈﻓ ﺓﺩﺤﺍﻭ ﺔﺌﻴﻫ ﻰﻠﻋ ﺎﻬﻴﺘﺄﻨ ﻨﺎﹼﻜﻟ ﻡﺌﺎﻬﺒﻟﺍ ﻝﻜ ﺱﻠﺠﻤ ﻰﺘﺅﻴ ﻥﺎﻴﺘﺇ‬ ‫ﻝﺎﺜﻤﺃﻻﹼ ﺇ ﻡﺘﻨﺃ ﺎﻤ ﺕﻟﺎﻗﻭ ﺩﻭﻬﻴﻟﺍ ﺕﺒﺎﻌﻓ ﺝﺭﻔﻟﺍ‬
‫ﻲﻓ‬
‫ﺨﹶ ﻟﺍﻭ ﻝﻭﺴﺭﻟ ﻙﻟﺫ ﻥﻭﻤﻠﺴﻤﻟﺍ ﺭﻜﺫﻓ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻠﻡ ﻭﻗﺍﻭﻟﺎ ﺎﻴ‬
‫ﺤﻟﺍ ﻥﻭﻜﻴ ﻪﻨﻤﻭ ﷲﺍ ﺩﻨﻋ ﺱﻨﺩ ﺀﺎﻘﻠﺘﺴﻻﺍ ﺭﻴﻏ ﺀﺎﺴﻨﻠﻟ ﻝﻭ ﻝﺒ‬
‫ﻝﻭﺴﺭ ﷲﺍ ﺇﹼﻨﺎ ﻨﻜﺎ ﻲﻓ ﺠ ﺎﻫﻠﻴﺘﻨﺎ ﺩﻌﺒﻭﻤﺎ ﺃ ﺴﻠﻤﻨﺎ ﺘﺄﻨﻲ ﻟﺍ ﻨﺴﺎﺀ ﻴﻜﻑ ﺌﺸ ﻨﺎ ﻓﺈﻥ ﻬﻴﻟﺍ ﻭﺩ ﺒﺎﻋﺕ ﻟﺫﻙ ﻋﻠﻴﻨﺎ ﻭﺯﻋﻤﺕ ﺃﹼﻨﺎ ﺍﺫﻜ ﺍﺫﻜﻭ ﻜﻓﹼﺫﺏ ﺍﷲ‬
‫ﻋ ﻝﺠﻭﺯ ﻝﺯﻨﺃﻭ ﺩﻭﻬﻴﻟﺍ ﻥﻭﻜﻴ ﻥﺃ ﺩﻌﺒ ﻡﺘﺌﺸ ﻰﺘﻤﻭ ﻡﺘﺌﺸ ﺙﻴﺤﻭ ﻡﺘﺌﺸ ﻑﻴﻜ ﻱﺃ ﻡﺘﺌﺸ ﻰﻨ ﹼﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻡﻬﻟ ﺔﺼﺨﺭ‬
‫ﻰﹼ ﺤﻤﻟﺍﻭﻝُ ﻝﺎﻗﻭ ﻝﺯﻌﻟﺍ ﻲﻓ ﺍﺫﻫ ﺏﻴﺴﻤﻟﺍ ﻥﺒ ﺩﻴﻌﺴ ﻴﻌﻲﻨ ﺇﻥ ﺸ ﺌﺘﻡ ﺎﻓﻋﺯﻭﻟﺍ‬
‫ﺃ ﺩﺤﺍﻭ ﺝﺭﻓ ﻲﻓ ﻝﺎﺤﻟﺍ ﻥﻋﻻﹰ ﺍﺅﺴ ﻥﻭﻜﻴﻭ ﻡﺎﻬﻔﺘﺴﺍ ﻑﺭﺤ ﻨ‬
‫ﺍﻭﻟﺯﻌﺘ ﻼﻓ ﻡﺘﺌﺸ ﻥﺇﻭ ‪ ،‬ﻝﺠﺭ ﻥﻋ ﺭﻴﺜﻜ ﻲﺒﺃ ﻥﺒ ﻰﻴﺤﻴ ﻝﺎﻗ ﻝﺎﻗ ﺤﻟﺍ ﺭﻤﺄﺘﺴ ﷲﺍ ﺩﺒﻋ ﻝﺯﻌﻟﺍ ﻲﻓ ﺓﺭ ﺔﻴﻵﺍ ﻩﺫﻫ ﻲﻓﻭ ﺔﻤﻷﺍ ﺭﻤﺄﺘﺴﺘ ﻻﻭ‬
‫ﻝﻴﻟﺩ ﻝﺎﻗ ﺎﻤﻨﺇﻭ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻻ ﺙﺭﻔﻟﺍ ﻊﻀﻭﻤ ﺎﻬﻨﻷ ﺀﺎﺴﻨﻟﺍ ﺭﺎﺒﺩﺃ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﷲﺍ ﺎﻌﺘﻟﻨ ﻰﺴﺎﺅﻡﻜ ﺤﺭﺙ ﻜﻟﻡ ﺍﺫﻫﻭ ﻤﻥ ﻟﻁﻑ‬
‫ﻝﺎﻘﻓ ﺝﺭﻔﻟﺍ ﻥﻋ ﺙﺭﺤﻟﺎﺒ ﺭﺒﻋ ﺙﻴﺤ ﻥﺁﺭﻘﻟﺍ ﺕﺎﻴﺎﻨﻜ ﻨ ﺴﻜﺅﺎﻡ ﺤﺭﺙ ﻡﻜﻟ ﺃﻱ ﻤﺭﺯﻉ ﻤﻭﻨﺒﺕ ﺍﻟﻭﺩﻟ ﻭﺃﺭﺩﺍ ﺒﻪ ﺍﻟﻤﺤﺭﺙ ﻤﻟﺍﺯﺩﺭﻉ ﻭﻟﻜﹼﻨﻬﻥ‬
‫ﺠ ﻝﻫﺃ ﺭﺎﻨﻜ ﻱﺃ ﺍﹰﺭﺎﻨ ﻪﻠﻌﺠ ﺍﺫﺇ ﻰﺘﺤ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻘﻜ ﻡﻜﻟ ﺙﺭﺤﻜ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﺭﻴﺩﻘﺘ ﻲﻨﺎﻌﻤﻟﺍ‬
‫ﻜ ﺎﻤﻟ ﺙﺭﺤﻟﺍ ﺏﺎﺒﺴﺃ ﻥﻤﻥ ﻝﺎﻗﻭ ﺎﺜﺭﺤ ﻥﻠﻌ‬
‫ﻝﺎﻗ ﻝﺎﻗ ﺎ ﹰﺜﺭﺤ ﺀﺎﺴﻨﻟﺍ ﻲﻤﺴﺘ ﺏﺭﻌﻟﺍﻭ ﻡﻨﻋ ﻑﻜﻷﺍ ﻑﺍﺭﻁﺃﻭ ﺭﻴﻨﺎﻨﺩ ﻩﻭﺠﻭﻟﺍﻭ ﻙﺴﻤ ﺭﺸﻨﻟﺍ ﺭﻋﺎﺸﻟﺍ ﻝﻀﻔﻤﻟﺍ ﺒﻥ ﻤﻠﺴ ﺔ ﻨﺃ ﺸﺩﻲﻨ ﺃﺒﻲ ﺫﺇﺍ‬
‫ﻝﻜﺃ ﻤﻫ ﻲﺜﺭﺤﻓ ﻡﻭﻗ ﺙﻭﺭﺤ ﺩﺍﺭﺠﻟﺍﻝﻜﺃ ﻪ ﻝﺎﻗﻭ ﺩﺍﺭﺠﻟﺍ ﻝﺎﻗ ﻲﺴﻭﺩﺴﻟﺍ ﺩﻤﺤﻤ ﻥﺒ ﻥﺴﺤﻟﺍ ﻡﺴﺎﻘﻟﺍ ﻭﺒﺃ ﻲﻨﺩﺸﻨﺃﻭ ﻲﺒﻠﻌﺜﻟﺍ ﻨﺃ ﺸﺩﻨﻲ ﻭﺒﺃ‬
‫ﻝﻬ ﻠﻬﻤ ﺭﻭﺼﻨﻤ ﻌﻟﺍ ﻲﻠﻋ ﻥﺒ ﻱﺯ ﻝﺎﻗ ﻲﺒﺃ ﻲﻨﺩﺸﻨﺃ ﻝﺎﻗ ﺤ ﻰﻴﺤﻴ ﻥﺒ ﺩﻤﺤﺃ ﺎﻨﺩﺸﻨﺃ ﺒﺤ ﻥﻤ ﺍﺫﺒﻝﺴﻨﻟﺍ ﻥﻫ ﺕﺎﺤﻟﺎﺼﻟﺍ ﺕﺎﺒﻨﻟﺍ ﷲﺍ ﺔ‬
‫ﻬﺒ ﻉﻭﺭﺯﻤﻟﺍﻭ ﻝﻌﺠﻴ ﺕﺍﺭﺠﺸﻟﺍﻥ ﺍﷲ ﻨﻟﺎ ﻴﻓﻤﺎ ﻴ ﺸﺀﺎ ﺍﻟﺎﻜﺭﺒﺕ ﻨﺇﻤﺎ ﻷﺍﺭﻀﻭﻥ ﻨﻟﺎ ﻤﺤﺜﺭﺎﺕ ﻌﻓﻠﻴﺎﻨ ﻟﺍﺯﺭﻉ ﺎﻬﻴﻓ ﻭﻋﻠﻰﷲﺍ ﺍﻟﻨﺒﺕﺎ ﻭﻗﺩ‬
‫ﻲﻓ ﺀﺎﻬﻘﻔﻟﺍ ﺽﻌﺒ ﻡﻫﻭ ﻝﻴﻭﺄﺘ ﻩﺫﻫ ﻴﻵﺍﺔ ﻭﺘﻠﻌﻕ ﻫﺎﻅﺒﺭ ﺭﺒﺨ ﺭﻭﺍﻩ ﻭﻫﻭ ﺎﻤ ﺃﺨﺒﺭﻨﺎ ﻭﺒﺃ ﻋﺒﺩ ﷲﺍ ﻟﺍ ﺤﺴﻥﻴ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻟﺍ ﺤﺴﻴﻥ ﻤﻥ‬
‫ﺤ ﻱﺭﻭﻨﻴﺩﻟﺍ ﺓﺍﻭﺭ ﻬﻟﺍ ﻰﺴﻴﻋ ﻥﺒ ﺩﻤﺤﻤ ﺎﻨﺩﺜ ﻊﻓﺎﻨ ﻥﻋ ﺱﻨﺃ ﻥﺒ ﻙﻟﺎﻤ ﻥﻋ ﻱﻭﺭﻐﻟﺍ ﻕﺎﺤﺴﺇﻭ ﻲﺴﻭﺴﺭﻁﻟﺍ ﺭﻜﺒ ﻭﺒﺃ ﻲﻨﺎﻴ ﻝﺎﻗ ﻨﻜﺕ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﺃﺭﻘﻓ ﻑﺤﺼﻤﻟﺍ ﺭﻤﻋ ﻥﺒﺍ ﻰﻠﻋ ﻙﺴﻤﺃ ﻝﺎﻗ ﻝﺎﻗ ﻻ ﺕﻠﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨ ﺎﻤﻴﻓ ﻱﺭﺩﺘﺃ ﻲﻓ ﺕﻟﺯﻨ ﻝﺠﺭ ﻰﺘﺃ‬
‫ﻝﻭﺴﺭ ﺩﻬﻋ ﻰﻠﻋ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﺎﻤﺃﻭ ﺔﻴﻵﺍ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺕﻟﺯﻨﻓ ﻪﻴﻠﻋ ﻙﻟﺫﻕﹼ ﺸﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﻴﻭﺄﺘ ﺤﺩﻴﺙ ﺒﺍﻥ‬
‫ﻝﺎﻘﻓ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻡﻟﺎﺴ ﻲﻘﻟ ﻨﻪﹼ ﺃ ﻪﻴﺒﺃ ﻥﻋ ﻥﺴﺤﻟﺍ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻰﺴﻭﻤ ﻥﻋ ﺀﺎﻁﻋ ﻯﻭﺭ ﺎﻤ ﻭﻬﻓ ﺭﻤﻋ ﺎﻴ ﺃﺒﺎ ﻋﻤﺭ ﺎﻤ ﺩﺤﺙ ﻤﺤﺩﺙ‬
‫ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻊﻓﺎﻨ ﻝﺎﻗ ﻭﻫ ﺎﻤﻭ ﻝﺎﻗ ﻫﺭﺎﺒﺩﺃ ﻥﻤ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺈﺒ ﺎ ﹰﺴﺄﺒ ﻯﺭﻴ ﻥﻜﻴ ﻡﻟ ﻪﻨﺃ ﻡﻋﺯﻥ ﻝﺎﻗ ﺎﻨﻤﹼ ﺇ ﺄﻁﺨﺃﻭ ﺩﺒﻌﻟﺍ ﺏﺫﻜ ﻝﺎﻗ ﷲﺍ ﺩﺒﻋ‬
‫ﻬﺠﻭﺭﻓ ﻲﻓ ﻰﺘﺅﺘ ﻥﻫﺭﺎﺒﺩﺃ ﻥﻤﻥ ﻝﻴﻟﺩﻟﺍ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺔﻤﺭﻜﻋ ﻯﻭﺭ ﺎﻤ ﺭﺎﺒﺩﻷﺍ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﻝﺎﻗ ‪ :‬ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻪﻴﻠﻋ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻲﻓ ﻡﻠﺴﻭ ﻝﺎﻗ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﺏﺎﻁﺨﻟﺍ ﻥﺒ ﺭﻤﻋ ﻥﻋﻭ ﺕﺎﺒﻨﻟﺍ ﻥﻭﻜﻴ ﺙﻴﺤﻻﹼ ﺇ ﺙﺭﺤﻟﺍ ﻥﻭﻜﻴ ﻻ ﻝﺎﻗ ‪:‬‬
‫ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﻠﺼﻰ ﷲﺍ ﻋﻠﻴﻪ ﻭ ﺴﻡﻠ ﺇﻥ ﷲﺍ ﻻ ﻴﺴﺘﺤﻲ ﻤﻥ ﻟﺍﺤﻕ ﻻ ﺄﺘﺘﻭﺍ ﺍ ﻟﻨﺴﺀﺎ ﻲﻓ ﺒﺩﺃﺎﺭﻫﻥ ﻤﺨﺭﺔﻤ ﺒﻥ ﻴﻠﺴ ﻤﺎﻥ ﻋﻥ ﻴﺭﻜﺏ ﻋﻥ‬
‫ﺱﺎﺒﻋ ﻥﺒﺍ ﻝﺎﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻡﻠ ﻭﻌﻠﻤﻥ ﻤﻥ ﻰﺘﺃ ﺍﻤﺭﺃﺘﻪ ﻲﻓ ﺒﺩﺭﻫﺎ ‪.‬‬
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‫ﻔﺘﺴﻴﺭ ﻟﺍﺜﻲﺒﻠﻌ ﺝ‪/2‬ﺹ‪. 163 -161‬‬

‫ﹸﻜﻡ ﹶﻓ ُﺄﺘﻭﹾﺍ ﹶﺜﹸﻜﻡ ُﺃﱠﻨﻰ ﺸُ ُﺌﹸﺘﻡ ﹶﻗﺩﻤﻭﹾﺍ ﻔﻨﻷ ﺴﻡﻜ ﻭﺍﱠﺘﻘﻭﺍ ﻠﻟﺍﻪ ﻭﺍﻋﹶﻠﻤﻭﹾﺍ ُﺃﱠﻨﹸﻜﻡ ﻤﹶﻠﺎﻗﹸﻭﻩ‬ ‫ﻝﺎﻗ ﺍﻟﻔﺨﺭ ﻟﺍﺭﺍﺯﻱ ﺩﻨﻋ ﻟﻭﻗﻪ ﻟﺎﻌﺘﻰ ‪ :‬ﺴﺂ ُﺅﹸﻜﻡ ﺭ‬
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‫‪ .‬ﻝﺌﺎﺴﻤ ﺔﻴﻵﺍ ﻲﻓ ‪ :‬ﻝﻭﺯﻨﻟﺍ ﺏﺒﺴ ﻲﻓ ﺍﻭﺭﻜﺫ ﻰﻟﻭﻷﺍ ﺔﻟﺄﺴﻤﻟﺍ ﻫﻭﺠﻭﹰﺎ ﺃﺤﺩﻫﺎ ﻭﺭﻱ ﺃﻥ ﺍ ﻟﻴﻬﺩﻭ ﺎﻗﻟﻭﺍ ﻤﻥ ﺠﺎﻤﻊ‬ ‫ﺒ ُﺭ ﺍﹾﻟﻤ ُﻨﻴ‬
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‫ﻝﻭﺤﺃ ﺎﻫﺩﻟﻭ ﻥﺎﻜ ﺎﻫﺭﺒﺩ ﻥﻤ ﺎﻬﻠﺒﻗ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻝﻭﺴﺭﻟ ﻙﻟﺫ ﺭﻜﺫﻓ ﺓﺍﺭﻭﺘﻟﺍ ﻲﻓ ﻙﻟﺫ ﻥﺃ ﺍﻭﻤﻋﺯﻭﻼﹰ ﺒﺨﻤ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ‬
‫ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺀﺎﺠ ﺭﻤﻋ ﻥﺃ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﻱﻭﺭ ﺎﻬﻴﻨﺎﺜﻭ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨﻭ ﺩﻭﻬﻴﻟﺍ ﺕﺒﺫﻜ ﻝﻭﺴﺭ ﺎﻴ ﷲﺍ‬
‫ﻝﺯﻨﺄﻓ ﻪﻨﻤ ﻙﻟﺫ ﻉﻭﻗﻭ ﻰﻜﺤﻭ ﺕﻜﻠﻫ ﻝﺠﺭﻟﺍ ﻲﺘﺄﻴ ﻥﺃ ﺭﻜﻨﺘ ﺭﺎﺼﻨﻷﺍ ﺕﻨﺎﻜ ﺎﻬﺜﻟﺎﺜﻭ ﺔﻴﻵﺍ ﻩﺫﻫ ﻰﻟﺎﻌﺘ ﷲﺍ ﻤﻟﺍﺭﺓﺃ ﻤﻥ ﺎﻫﺭﺒﺩ ﻲﻓ ﻗ ﺒﻠﻬﺎ‬
‫ﺭ ﱠﻟﹸﻜﻡ ﺃﻱ‬ ‫ﻝﻌﻔﺘ ﺵﻴﺭﻗ ﺕﻨﺎﻜﻭ ﺩﻭﻬﻴﻟﺍ ﻥﻤ ﻙﻟﺫ ﺍﻭﺫﺨﺃ ﺍﻭﻨﺎﻜﻭ ﺔﻴﻵﺍ ﺕﻟﺯﻨﻓ ﻡﻬﻴﻠﻋ ﻙﻟﺫ ﺭﺎﺼﻨﻷﺍ ﺕﺭﻜﻨﺄﻓ ﻙﻟﺫ ‪ ،‬ﻟﺍﻤﺴﺄﻟﺔ ﺍ ﻟﺜﺎﻨﻴﺔ‬
‫ﻝﻴﺒﺴ ﻰﻠﻋ ﺍﺫﻫﻭ ﺩﻟﻭﻠﻟ ﺕﺒﻨﻤﻭ ﻉﺭﺯﻤ ﺘﻟﺍﺸﺒﻴﻪ ﻔﻓﺭﻤﻟﺍ ﺝﺭﺃﺓ ﺎﻜﻷﺭﺽ ﻨﻟﺍﻭ ﻁﻔﺔ ﺒﻟﺎﻜﺫﺭ ﻟﺍﻭﻭﺩﻟ ﻜﺎﻟﻨﺎﺒﺕ ﺍﻟﺨﺎﺭﺝ ﻟﺍﻭﺤﺭﺙ ﻤﺼﺩﺭ ﻟﻭ ﻬﺫﺍ‬
‫ﻡﺴﺎﺒ ﺀﻲﺸﻟﺍ ﻊﻀﻭﻤ ﻰﻤﺴﻴ ﺩﻗ ﺎ ﹰﻀﻴﺃﻭ ﻑﺎﻀﻤﻟﺍ ﻑﺫﺤﻓ ﺩﻟﻭﻠﻟ ﻥﻭﺜﺭﺤﺘ ﻥﻬﻴﻓ ﻡﻜﻟ ﺙﺭﺤ ﺕﺍﻭﺫ ﻡﻜﺅﺎﺴﻨ ﻰﻨﻌﻤﻟﺍ ﻥﺎﻜﻓ ﺙﺭﺤﻟﺍ ﺩﺤﻭ‬
‫ﻝﻴﺒﺴ ﻰﻠﻋ ﺀﻲﺸﻟﺍ ﻝﺎﻘﻴﻭ ﺭﺎﺒﺩﺇﻭ ﻲﻟﺎﺒﻗﺇ ﻲﻫ ﺎﻤﻨﺈﻓ ﻪﻟﻭﻘﻜ ﺔﻐﻟﺎﺒﻤﻟﺍ ﻙﻟﺫﻜﻓ ﻩﺎﻬﺘﺸﻤ ﻱﺃ ﻥﻼﻓ ﺓﻭﻬﺸ ﺍﺫﻫﻭ ﻩﺭﻭﻤﺄﻤ ﻱﺃ ﷲﺍ ﺭﻤﺃ ﺍﺫﻫ‬
‫ﻝﺠﺭﻟﺍ ﺙﺭﺤ ﺔﺜﺭﺤﻤ ‪ ،‬ﻝﺠﺭﻟﺍ ﻥﺃ ﺔﻴﻵﺍ ﻥﻤ ﺩﺍﺭﻤﻟﺍ ﻥﺃ ﻰﻟﺇ ﺀﺎﻤﻠﻌﻟﺍ ﺭﺜﻜﺃ ﺏﻫﺫ ﺔﺜﻟﺎﺜﻟﺍ ﺔﻟﺄﺴﻤﻟﺍ ﻲﻓ ﺎﻬﻠﺒﻗ ﻥﻤ ﺎﻬﻴﺘﺄﻴ ﻥﺃ ﻥﻴﺒ ﺭﻴﺨﻤ‬
‫ﺎﻬﻠﺒﻗ ﻭﺒﻴﻥ ﺃﻥ ﺄﻴ ﺘﺎﻬﻴ ﻤﻥ ﺒﺩﺭﺎﻫ ﻲﻓ ﺎﻬﻠﺒﻗ ﻘﻓ ﻭﻟﻪ ُﺃﱠﻨﻰ ُﺘﹸﺌ ﻝﻭﻤﺤﻤﻡ ﻝﻘﻨﻭ ﻙﻟﺫ ﻰﻠﻋ ﻝﻭﻘﻴ ﻥﺎﻜ ﻪﻨﺃ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻊﻓﺎﻨ ﺍﻟﻤﺭﺩﺍ ﻤﻥ‬
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‫ﻝﻭﻗ ﺍﺫﻫﻭ ﺔﻴﺍﻭﺭﻟﺍ ﻩﺫﻫ ﻲﻓ ﺎ ﹰﻌﻓﺎﻨ ﺍﻭﺒﺫﻜ ﺱﺎﻨﻟﺍ ﺭﺌﺎﺴﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺯﻴﻭﺠﺘ ﺔﻴﻵﺍ ﻟﺎﻤﻙ ﻭﺍﺨﺘﻴﺎﺭ ﺍ ﻟﺴﻴﺩ ﻟﺍﻤﺘﺭﻀﻰ ﻤﻥ‬
‫ﻥﻤ ﺔﺠﺤﻭ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﻕﺩﺎﺼﻟﺍ ﺩﻤﺤﻤ ﻥﺒ ﺭﻔﻌﺠ ﻥﻋ ﻩﺍﻭﺭ ﻰﻀﺘﺭﻤﻟﺍﻭ ﺔﻌﻴﺸﻟﺍ ﻝﺎﻗ ﻥﻤ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺯﻭﺠﻴ ﻻ ﻪﻨﺇ‬
‫‪ ،‬ﻝﻌﺠ ﺎﻴﻗﻡ ﺍﻷﺫﻯ ﺔﻠﻋ‬ ‫ﻩﻭﺠﻭ ‪ ،‬ﻝﺎﻗ ﻰﻟﺎﻌﺘ ﷲﺍ ﻥﺃ ﻰﻟﻭﻷﺍ ﺔﺠﺤﻟﺍ ﻗﹸ ﺽﻴﺤﻤﻟﺍ ﺔﻴﺁ ﻲﻓﻝُ ﻭ ُﺃﹰﺫﻯ ﻓﹶﺎﻋﺘ ُﺯﻟﻭﺍ ﻟﺍﹼﻨﺴﺎﺀ ُﻓﻲ ﺍﹾﻟﻤ ﻴ‬
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‫ﻝﻭﺼﺤﻭ ﻡﺩﻟﺍ ﻙﻟﺫ ﺢﺌﺍﻭﺭ ﻥﺘﻨﺒ ﻥﺎﺴﻨﻹﺍ ﻯﺫﺄﺘﻴ ﺎﻨﻬﻫﻭ ﻪﻨﻤ ﻥﺎﺴﻨﻹﺍ ﻯﺫﺄﺘﻴ ﺎﻤ ﻻﺇ ﻯﺫﻸﻟ ﻰﻨﻌﻤ ﻻﻭ ﻯﺫﻷﺍ ﻊﻀﻭﻤ ﻥﺎﻴﺘﺇ ﺔﻤﺭﺤﻟ ﺫﻫﻩ‬
‫ﻥ ﻥ ﺤﻴﺙﹸ‬ ‫ﻲﻓ ﺔﻠﻌﻟﺍ ﻝﺤﻤ ﻝﻭﺼﺤ ﺏﺠﻭ ﺎﻨﻬﻫ ﺔﻤﺌﺎﻗ ﺔﻠﻌﻟﺍ ﻙﻠﺘ ﺕﻨﺎﻜ ﺍﺫﺈﻓ ﺭﻬﻅﺃ ﻉﺍﺯﻨﻟﺍ ﺔﻤﺭﺤﻟﺍ ‪ ،‬ﻟﺍﺤﺠﺔ ﺜﻟﺍ ﺎﻨﻴﺔ ﻗ ﻭﻟﻪ ﻟﺎﻌﺘﻰ‬
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‫ﻤ ﻡﻜﺭ ﻠﻟﺍﻪ ‪ ،‬ﻝﺎﻘﻴ ﻥﺃ ﻥﻜﻤﻴ ﻻﻭ ﺏﻭﺠﻭﻠﻟ ﺭﻤﻷﺍ ﺭﻫﺎﻅﻭ ﺇﻨﻪ ﺩﻴﻔﻴ ﻭﺠﻭﺏ ﺇ ﺘﻴﺎﻨﻬﻥ ﻷﻥ ﺫﻟﻙ ﻏﻴﺭ ﺍﻭﺠﺏ ﻭﻓﺠﺏ ﺤﻤﻠﻪ ﻰﻠﻋ ﺃﻥ ﻤﻟﺍﺭﺩﺍ‬
‫ﺴﹸﻜﻡ ﻭﺍﱠﺘﻘﻭﺍ ﻟﺍﱠﻠﻪ ﻭﺍﻋﹶﻠﻤﻭﹾﺍ ُﺃﱠﻨﹸﻜﻡ‬
‫ﺭ ﱠ ﻟﻜﻡ ﹶﻓ ُﺄﹸﺘﻭﹾﺍ ﺭﺜﹶﹸﻜﻡ ُﺃﱠﻨﻰ ُﺌﹸﺘﻡ ﹶﻗﺩﻤﻭﹾﺍ ﻻﻨﹸﻔ ُ‬ ‫ﺂ ُﺅﹸﻜﻡ‬ ‫ﻨﻤﻪ ﺃﻥ ﻤﻥ ﻰﺘﺃ ﻤﻟﺍﺭﺃﺓ ﻭﺠﺏ ﺃﻥ ﺍﻟﺤﻡﻜ ﻟﺍﺜﺎﻤﻥ‬
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‫ﻤﹶﻠﺎﹸﻗﻭﻩ ُﻟﺍﺭﻤ ُﺅ ُﻤ ُﻴﻨﻥ ‪ ،‬ﻝﺌﺎﺴﻤ ﺔﻴﻵﺍ ﻲﻓ ‪ ،‬ﻝﻭﺯﻨﻟﺍ ﺏﺒﺴ ﻲﻓ ﺍﻭﺭﻜﺫ ﻰﻟﻭﻷﺍ ﺔﻟﺄﺴﻤﻟﺍ ﻫﻭﺠﻭﹰﺎ ﺃﺤﺩﻫﺎ ﺭﻭﻱ ﺃﻥ ﺍ ﻟﻴﻬﺩﻭ ﻗﺎﺍﻭﻟ ﻥﻤ‬
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‫ﺎﻫﺩﻟﻭ ﻥﺎﻜ ﺎﻫﺭﺒﺩ ﻥﻤ ﺎﻬﻠﺒﻗ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻊﻤﺎﺠ ﻝﻭﺤﺃ ﻝﻭﺴﺭﻟ ﻙﻟﺫ ﺭﻜﺫﻓ ﺓﺍﺭﻭﺘﻟﺍ ﻲﻓ ﻙﻟﺫ ﻥﺃ ﺍﻭﻤﻋﺯﻭﻼﹰ ﺒﺨﻤ ﷲﺍ ﻠﺼﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻠﻡ‬
‫ﻝﺎﻘﻓ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺀﺎﺠ ﺭﻤﻋ ﻥﺃ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﻱﻭﺭ ﺎﻬﻴﻨﺎﺜﻭ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨﻭ ﺩﻭﻬﻴﻟﺍ ﺕﺒﺫﻜ ﻝﻭﺴﺭ ﺎﻴ‬
‫ﻝﺯﻨﺄﻓ ﻪﻨﻤ ﻙﻟﺫ ﻉﻭﻗﻭ ﻰﻜﺤﻭ ﺕﻜﻠﻫ ﷲﺍ ﻲﺘﺄﻴ ﻥﺃ ﺭﻜﻨﺘ ﺭﺎﺼﻨﻷﺍ ﺕﻨﺎﻜ ﺎﻬﺜﻟﺎﺜﻭ ﺔﻴﻵﺍ ﻩﺫﻫ ﻰﻟﺎﻌﺘ ﷲﺍ ﻝﺠﺭﻟﺍ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﺓﺃﺭﻤﻟﺍ‬
‫ﺭ ﱠﻟﹸﻜﻡ ﺃﻱ‬ ‫ﻝﻌﻔﺘ ﺵﻴﺭﻗ ﺕﻨﺎﻜﻭ ﺩﻭﻬﻴﻟﺍ ﻥﻤ ﻙﻟﺫ ﺍﻭﺫﺨﺃ ﺍﻭﻨﺎﻜﻭ ﺔﻴﻵﺍ ﺕﻟﺯﻨﻓ ﻡﻬﻴﻠﻋ ﻙﻟﺫ ﺭﺎﺼﻨﻷﺍ ﺕﺭﻜﻨﺄﻓ ﻙﻟﺫ ‪ ،‬ﻟﺍﻤﺴﺄﻟﺔ ﺍ ﻟﺎﺜﻨﺔﻴ‬
‫ﻝﻴﺒﺴ ﻰﻠﻋ ﺍﺫﻫﻭ ﺩﻟﻭﻠﻟ ﺕﺒﻨﻤﻭ ﻉﺭﺯﻤ ﺘﻟﺍﺸﺒﻴﻪ ﻔﻓﺭﻤﻟﺍ ﺝﺭﺃﺓ ﺎﻜﻷﺭﺽ ﻨﻟﺍﻭ ﻁﻔﺔ ﺒﻟﺎﻜﺫﺭ ﻟﺍﻭﻭﺩﻟ ﻜﺎﻟﻨﺎﺒﺕ ﺍﻟﺨﺎﺭﺝ ﻟﺍﻭﺤﺭﺙ ﻤﺼﺩﺭ ﻟﻭ ﻬﺫﺍ‬
‫ﻡﺴﺎﺒ ﺀﻲﺸﻟﺍ ﻊﻀﻭﻤ ﻰﻤﺴﻴ ﺩﻗ ﺎ ﹰﻀﻴﺃﻭ ﻑﺎﻀﻤﻟﺍ ﻑﺫﺤﻓ ﺩﻟﻭﻠﻟ ﻥﻭﺜﺭﺤﺘ ﻥﻬﻴﻓ ﻡﻜﻟ ﺙﺭﺤ ﺕﺍﻭﺫ ﻡﻜﺅﺎﺴﻨ ﻰﻨﻌﻤﻟﺍ ﻥﺎﻜﻓ ﺙﺭﺤﻟﺍ ﺩﺤﻭ‬
‫ﻝﻴﺒﺴ ﻰﻠﻋ ﺀﻲﺸﻟﺍ ﺭﺎﺒﺩﺇﻭ ﻲﻟﺎﺒﻗﺇ ﻲﻫ ﺎﻤﻨﺈﻓ ﻪﻟﻭﻘﻜ ﺔﻐﻟﺎﺒﻤﻟﺍ ‪ ،‬ﻝﺎﻘﻴﻭ ﺫﻫﺍ ﻤﺃﺭ ﷲﺍ ﻱﺃ ﻤ ﺄﻭﻤﺭﻩ ﻫﻭﺫﺍ ﻬﺸ ﻭﺓ ﻓﻼﻥ ﻱﺃ ﻤﺸﻩﺎﻬﺘ ﻟﺫﻜﻓﻙ‬
‫ﻝﺠﺭﻟﺍ ﺙﺭﺤ ﺔﺜﺭﺤﻤ ‪ ،‬ﻝﺠﺭﻟﺍ ﻥﺃ ﺔﻴﻵﺍ ﻥﻤ ﺩﺍﺭﻤﻟﺍ ﻥﺃ ﻰﻟﺇ ﺀﺎﻤﻠﻌﻟﺍ ﺭﺜﻜﺃ ﺏﻫﺫ ﺔﺜﻟﺎﺜﻟﺍ ﺔﻟﺄﺴﻤﻟﺍ ﻤﺨﺭﻴ ﻴﺒﻥ ﺃﻥ ﺄﻴ ﺘﺎﻬﻴ ﻤﻥ ﺎﻬﻠﺒﻗ ﻲﻓ‬
‫ﺎﻬﻠﺒﻗ ﻭﺒﻴﻥ ﺃﻥ ﺄﻴ ﺘﺎﻬﻴ ﻤﻥ ﺒﺩﺭﺎﻫ ﻲﻓ ﺎﻬﻠﺒﻗ ﻘﻓ ﻭﻟﻪ ُﺃﱠﻨﻰ ُﺘﹸﺌ ﻝﻭﻤﺤﻤﻡ ﻝﻘﻨﻭ ﻙﻟﺫ ﻰﻠﻋ ﻝﻭﻘﻴ ﻥﺎﻜ ﻪﻨﺃ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻊﻓﺎﻨ ﺍﻟﻤﺭﺩﺍ ﻤﻥ‬
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‫ﻝﻭﻗ ﺍﺫﻫﻭ ﺔﻴﺍﻭﺭﻟﺍ ﻩﺫﻫ ﻲﻓ ﺎ ﹰﻌﻓﺎﻨ ﺍﻭﺒﺫﻜ ﺱﺎﻨﻟﺍ ﺭﺌﺎﺴﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺯﻴﻭﺠﺘ ﺔﻴﻵﺍ ﻟﺎﻤﻙ ﻭﺍﺨﺘﻴﺎﺭ ﺍ ﻟﺴﻴﺩ ﻟﺍﻤﺘﺭﻀﻰ ﻤﻥ‬
‫ﻥﻤ ﺔﺠﺤﻭ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﻕﺩﺎﺼﻟﺍ ﺩﻤﺤﻤ ﻥﺒ ﺭﻔﻌﺠ ﻥﻋ ﻩﺍﻭﺭ ﻰﻀﺘﺭﻤﻟﺍﻭ ﺔﻌﻴﺸﻟﺍ ﻝﺎﻗ ﻥﻤ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺯﻭﺠﻴ ﻻ ﻪﻨﺇ‬
‫‪ ،‬ﻝﻌﺠ ﺎﻴﻗﻡ ﺍﻷﺫﻯ ﺔﻠﻋ‬ ‫ﻩﻭﺠﻭ ‪ ،‬ﻝﺎﻗ ﻰﻟﺎﻌﺘ ﷲﺍ ﻥﺃ ﻰﻟﻭﻷﺍ ﺔﺠﺤﻟﺍ ﻗﹸ ﺽﻴﺤﻤﻟﺍ ﺔﻴﺁ ﻲﻓﻝُ ﻫ ُﺃﹰﺫﻯ ﻋﹶﺘ ُﺯﻟﻭﺍ ﻨﻟﺍﺴﺎﺀ ُﻓﻲ ﺍﹾﻟﻤ ﻴ‬
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‫ﻝﻭﺼﺤﻭ ﻡﺩﻟﺍ ﻙﻟﺫ ﺢﺌﺍﻭﺭ ﻥﺘﻨﺒ ﻥﺎﺴﻨﻹﺍ ﻯﺫﺄﺘﻴ ﺎﻨﻬﻫﻭ ﻪﻨﻤ ﻥﺎﺴﻨﻹﺍ ﻯﺫﺄﺘﻴ ﺎﻤ ﻻﺇ ﻯﺫﻸﻟ ﻰﻨﻌﻤ ﻻﻭ ﻯﺫﻷﺍ ﻊﻀﻭﻤ ﻥﺎﻴﺘﺇ ﺔﻤﺭﺤﻟ ﺫﻫﻩ‬
‫ﻥ ﻥ ﺤﻴ‬ ‫ﻲﻓ ﺔﻠﻌﻟﺍ ﻝﺤﻤ ﻝﻭﺼﺤ ﺏﺠﻭ ﺎﻨﻬﻫ ﺔﻤﺌﺎﻗ ﺔﻠﻌﻟﺍ ﻙﻠﺘ ﺕﻨﺎﻜ ﺍﺫﺈﻓ ﺭﻬﻅﺃ ﻉﺍﺯﻨﻟﺍ ﺔﻤﺭﺤﻟﺍ ‪ ،‬ﻟﺍﺤﺠﺔ ﺜﻟﺍ ﺎﻨﻴﺔ ﻗ ﻭﻟﻪ ﻟﺎﻌﺘﻰ‬
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‫ﻤ ﻡﻜﺭ ﻠﻟﺍﻪ ‪ ،‬ﻝﺎﻘﻴ ﻥﺃ ﻥﻜﻤﻴ ﻻﻭ ﺏﻭﺠﻭﻠﻟ ﺭﻤﻷﺍ ﺭﻫﺎﻅﻭ ﺇﻨﻪ ﺩﻴﻔﻴ ﻭﺠﻭﺏ ﺇ ﺘﻴﺎﻨﻬﻥ ﻷﻥ ﺫﻟﻙ ﻏﻴﺭ ﺍﻭﺠﺏ ﻭﻓﺠﺏ ﺤﻤﻠﻪ ﻰﻠﻋ ﺃﻥ ﻤﻟﺍﺭﺩﺍ‬
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‫ﻝﻭﻤﺤﻤ ﺭﻴﻏ ﺍﺫﻫ ﻡﺜ ﻪﺒ ﻰﻟﺎﻌﺘ ﷲﺍ ﺭﻤﺃ ﻱﺫﻟﺍ ﻊﻀﻭﻤﻟﺍ ﻙﻟﺫ ﻲﻓ ﺎﻬﻴﺘﺄﻴ ﻥﺃ ﺏﺠﻭ ﺓﺃﺭﻤﻟﺍ ﻰﺘﺃ ﻥﻤ ﻥﺃ ﻪﻨﻤ ﻠﻋﻰ ﺒﺩﻟﺍﺭ ﻷﻥ ﻙﻟﺫ ﻹﺎﺒﺠﻤﺎﻉ‬
‫ﻝﺒﻘﻟﺍ ﻰﻠﻋﻻﹰ ﻭﻤﺤﻤ ﻥﻭﻜﻴ ﻥﺃ ﻥﻴﻌﺘﻓ ﺏﺠﺍﻭ ﺭﻴﻏ ﺏﻭﻠﻁﻤﻟﺍ ﻭﻫ ﻙﻟﺫﻭ ‪،‬ﻼﹰ ﺠﺭ ﻥﺃ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻯﻭﺭ ﺔﺜﻟﺎﺜﻟﺍ ﺔﺠﺤﻟﺍ ﻝﺄﺴ ﺍﻟﻲﺒﻨ‬
‫ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻝﺎﻘﻓ ﻝﻼﺤ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﻭ ﺎﻤﻠﻓ ﻝﺠﺭﻟﺍ ﻝﺎﻘﻓ ﻩﺎﻋﺩ ﺕﻠﻗ ﻑﻴﻜ‬
‫ﻲﻓ ﺃﻱ ﻟﺍﺨﺭﺒﺘﻴﻥ ﻭﺃ ﻲﻓ ﻱﺃ ﺍﻟﺨﺯﺭﺘﻴﻥ ﻭﺃ ﻲﻓ ﺃﻱ ﺍ ﻟﺨﺼﻔﺘﻴﻥ ﺃﻭ ﻤﻥ ﺎﻬﻠﺒﻗ ﻲﻓ ﻗ ﺒﺎﻬﻠ ﻓﻨﻡﻌ ﻤﺃﻥ ﺒﺩﺭﻫﺎ ﻲﻓ ﺒﻗ ﻠﻬﺎ ﻓﻨﻡﻌ ﻤﺃﻥ ﺎﻫﺭﺒﺩ ﻲﻓ‬
‫ﻝﺼﺃﻭ ﺎﻬﻜﻠﺴﻤ ﺎﻬﺘﺒﺭﺨﺒ ﺩﺍﺭﺃﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺅﺘ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ ﻼﻓ ﺎﻫﺭﺒﺩ ﻟﺍﺨﺭﺒﺔ ﻋﻭﺭﺓ ﺍ ﻟﻤﺯﺍﺓﺩ ﺒﺸ ﻪ‬
‫ﻥﻤ ﺔﺠﺤ ﻪﺘﺯﺭﺨ ﺍﺫﺇ ﺩﻠﺠﻟﺍ ﺕﻔﺼﺨ ﻡﻬﻟﻭﻗ ﻥﻤ ﺔﻔﺼﺨﻟﺍ ﻙﻟﺫﻜﻭ ﻲﺘﺄﻤﻟﺍ ﻥﻋ ﻪﺒ ﻰﻨﻜ ﺯﺍﺭﺨﻟﺍ ﺎﻬﺒﻘﺜﻴ ﻲﺘﻟﺍ ﻲﻫ ﺓﺯﺭﺨﻟﺍﻭ ﺎﻬﺒ ﺏﻘﺜﻟﺍ ﻝﺎﻗ‬
‫ﻭﺠﻟﺎﺒﺍﺯ ﻭﺠﻭﻩ‬
‫ﺙ ﺍﺫﻬﻓ ﻡ ﻝﺩﻴ ﻋﻠﻰ ﺃﻥ‬
‫ﺴ ُﻜﹸﺅ ﺤﻡ ﻜﹸﱠﻟ ﹲ ﺭ‬
‫ﻝﻭﻷﺍ ﻥﻴﻬﺠﻭ ﻥﻤ ﺔﻴﻵﺍ ﻩﺫﻬﺒ ﻙﺴﻤﺘﻟﺍ ﻰﻟﻭﻷﺍ ﺔﺠﺤﻟﺍ ﻝﻌﺠ ﻰﻟﺎﻌﺘ ﻪﻨﺃ ﻝﺎﻘﻓ ﺓﺃﺭﻤﻠﻟ ﺎﹰﻤﺴﺍ ﺙﺭﺤﻟﺍ ﻨُ ﺎ‬
‫ﺸ ُﺘﺌﹸ ﺎ ﹰﻗﻼﻁﺇ ﺍﺫﻫ ﻥﻭﻜﻴﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺀﺎﺴﻨ ﺍﻭﺘﺄﻓ ﺩﺍﺭﻤﻟﺍ ﻥﺎﻜﻡ‬
‫ﻰﺃﱠ ُ‬
‫ﺎﻤﻠﻓ ﻥﻴﻌﻤﻟﺍ ﻊﻀﻭﻤﻠﻟ ﻻ ﺓﺃﺭﻤﻠﻟ ﻡﺴﺍ ﺙﺭﺤﻟﺍ ﻝﺎﻗ ﺍﹾ ﺘﻭﹸﻓﺄﹶ ﻩﺩﻌﺒ ﺤ ﻜﹸﺜﹶﺭﻡ ُ ﻨ‬
‫ﻝﺨﺩﻴﻓ ﻩﻭﺠﻭﻟﺍ ﻊﻴﻤﺠ ﻰﻠﻋ ﻥﻬﻨﺎﻴﺘﺇ ﻲﻓ ﻝ ﺤﻤ ﻪﻴﻓ ﺍﻟﻨﺯﻉﺍ‬
‫ﺕﹾ ﻟﺎﻗﹶ ﺍﺫﻫﻙ ﻫﻭ ُﻤﻥ ُﻋﻨ ُﻠﻟﺍ ﺩ ُﻪ ‪ ،‬ﻘﺘﻟﺍﻭ ﺩﻴﺭ ﻤﻥ ﻴﺃﻥ ﻟﻙ ﺫﻫﺍ ﻓﺼﺎﺭ ﻴﺩﻘﺘﺭ‬
‫ﻝﺎﻗ ﻥﻴﺃ ﺎﻫﺎﻨﻌﻤ ﻰﻨﺃ ﺔﻤﻠﻜ ﻥﺃ ﻲﻨﺎﺜﻟﺍ ﻰﻟﺎﻌﺘ ﷲﺍ ُﻟﹶ ﻰﱠﻨﺃ ُ‬
‫ﻡﺘﺌﺸ ﻥﻴﺃ ﺔﻤﻠﻜﻭ ﻡﺘﺌﺸ ﻥﻴﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻝﺩﺘ ﺔﻨﻜﻤﻷﺍ ﻥﻴﺒ ﺍﹰﺭﻴﻴﺨﺘ ﺍﺫﻫ ﻥﻭﻜﻴﻭ ﺕﺌﺸ ﻥﻴﺃ ﺱﻠﺠﺍ ﺔﻨﻜﻤﻷﺍ ﺩﺩﻌﺘ ﻰﻠﻋ ‪ ،‬ﻪﺠﻭﻟﺍ ﺕﺒﺜ ﺍﺫﺇ‬
‫ﻝﻤﺤ ﻥﻜﻤﻴ ﻻ ﻪﻨﺃ ﺭﻬﻅ ﻴﻵﺍﺔ ﻰﻠﻋ ﺍﻹﺘﻴﺎﻥ ﻤﻥ ﻗ ﺒﺎﻬﻠ ﻲﻓ ﻗ ﺒﻠﻬﺎ ﻭﺃ ﻤﻥ ﺎﻫﺭﺒﺩ ﻲﻓ ﻗ ﺒﺎﻬﻠ ﻷﻥ ﻋﻠﻰ ﺍﺫﻫ ﻴﺩﻘﺘﻟﺍ ﺭ ﻟﺍﻤﻥﺎﻜ ﺍﻭﺤﺩﺍ ﻴﻵﺔ‬
‫ﻝﺎﻘﻴ ﻥﺃ ﻪﺒ ﻕﺌﻼﻟﺍ ﻅﻔﻠﻟﺍﻭ ﻥﺎﻴﺘﻹﺍ ﻕﻴﺭﻁ ﻲﻓ ﻊﻗﻭ ﺎﻤﻨﺇ ﻝﺒ ﻑﻴﻜ ﺔﻅﻔﻟ ﺎﻨﻬﻫ ﺭﻭﻜﺫﻤﻟﺍ ﻥﻜﻴ ﻡﻟ ﺎﻤﻠﻓ ﻡﺘﺌﺸ ﻑﻴﻜ ﻪﻴﻟﺇ ﺍﻭﺒﻫﺫﺍ ﻝﻭﻘﻨﻓ ﺍﺫﻫ‬
‫ﺩﻌﺘﻟﺍﻭﺍﺩ‬
‫ﻡﺘﺭﻜﺫ ﺎﻤ ﺩﺍﺭﻤﻟﺍ ﺱﻴﻟ ﻪﻨﺃ ﺕﺒﺜ ﺔﻨﻜﻤﻷﺍ ﻥﻴﺒ ﺭﻴﻴﺨﺘﻟﺎﺒ ﺓﺭﻌﺸﻤ ﻰﻨﺃ ﺔﻅﻔﻟ ﻥﺃ ﺕﺒﺜﻴﻭ ﻰﻨﺃ ﺔﻅﻔﻟ ﻝﺒ ﻩﺎﻨﺭﻜﺫ ﺎﻤ ‪ ،‬ﺍﻟﺤﺠﺔ ﺍ ﻟﺎﺜﻨﻴﺔ ﻡﻬﻟ‬
‫ﺠ ُﻬﻡ ُﻭﺃ ﺎﻤ ﺕﹾ ﹶﻠﻜ ﹶﻤ ُﺃﻴ ﻨﹸ ﺎﻤ ﻬﻡ ‪ .‬ﻝﻤﻌﻟﺍ ﻙﺭﺘ ﺒﻪ ﻲﻓ ﺤﻕ ﻭﻜﺫﻟﺍﺭ ﺩﻟﻻﻟﺔ ﺍﻹﺠﻤﺎﻉ ﻭﻓﺠﺏ ﺃﻥ ﺒﻴﻘﻰ‬
‫ﻋ ُﺯﺃﺍﻭ ُ‬
‫ُﺇ ﻰﻠ ﹶ‬
‫ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻡﻭﻤﻌﺒ ﻻﱠ‬
‫ﻥﺍﻭﺴﻨﻟﺍ ﻕﺤ ﻲﻓ ﻪﺒﻻﹰ ‪ ،‬ﻝﺎﻗ ﻭﻟ ﻪﻨﺃ ﻰﻠﻋ ﺎﻨﻘﻓﺍﻭﺘ ﺔﺜﻟﺎﺜﻟﺍ ﺔﺠﺤﻟﺍ ﻤﻠﻟ ﺭﺃﺓ ﺒﺩﺭﻙ ﻋﻠﻰ ﺤﺭﻡﺍ ﻭﻨﻭﻯ ﺍﻟﻕﻼﻁ ﻪﻨﺃ ﻭﻜﻴﻥ ﻁﻼﻗﹰﺎ ﻫﻭﺫﺍﻟﺍ ﺘﻤﺴﻙ‬
‫ﺏﺎﺒﻟﺍ ﺍﺫﻫ ﻲﻓ ﻡﻭﻘﻟﺍ ﻡﻼﻜ ﻉﻭﻤﺠﻤ ﺍﺫﻫ ﻪﻟﻻﹰ ﻼﺤ ﺎﻫﺭﺒﺩ ﻥﻭﻜ ‪ ،‬ﻝﺩﻴ ﻱﺫﻟﺍ ﺍﻭﻟﺎﻘﻓ ﻥﻭﻟﻭﻷﺍ ﺏﺎﺠﺃ ﻰﻠﻋ ﻨﺃﻪ ﻻ ﻴﺠﻭﺯ ﻥﺃ ﻭﻜﻴﻥﻤ ﻌﻭﻤ‬
‫ﻝﻭﻷﺍ ﻩﻭﺠﻭ ﻲﺘﺄﻤﻟﺍ ﺭﻴﻏ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﺔﻴﻵﺍ ﻩﺫﻫ ﺃﻥ ﺍﻟﺤﺭﺙ ﺍﺴﻡ ﻟﻤﻭﻀﻊ ﻟﺍﺤﺭﺍﺜﺔ ﻭ ﻤﻡﻭﻠﻌ ﺃﻥ ﻤﻟﺍﺍﺭﺒ ﺩﺠﻤﻴﻊ ﺃﺠﺯﺎﻬﺌﺍﺘﻘﻴ ﻀﻲ‬
‫ﻝﻴﻟﺩﻟﺍ ﺍﺫﻫ ﻲﻀﺘﻘﻴﻭ ﺓﺃﺭﻤﻟﺍ ﺕﺍﺫ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﻡﺴﺍ ﻕﻼﻁﺇ ﻊﻨﺘﻤﺎﻓ ﺔﺜﺍﺭﺤﻠﻟ ﻥﻤ ﺩﺍﺭﻤﻟﺍ ﺓﺃﺭﻤﻟﺍ ﺕﺍﺫ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﻅﻔﻟ ﻕﻠﻁﻴﻻ ﻥﺃ‬
‫ﺴ ُﻡﺅﻜ ﺤﺭ ﱠﻟﻜﺙﹲ ﺎﹰﻌﻀﻭﻤ ﺕﺴﻴﻟ ﺎﻨﻠﻤﺤﻓ ﺓﺃﺭﻤﻟﺍ ﺕﺍﺫ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﻅﻔﻟ ﻕﻼﻁﺈﺒ ﺎﻨﻬﻫ ﺡﺭﺼ ﻰﻟﺎﻌﺘ ﷲﺍ ﻥﻷﻡ‬
‫ﺍﺫﻬﺒ ﻝﻴﻟﺩﻟﺍ ﻨ ﻪﻟﻭﻗ ﻲﻓُ ﺎ‬
‫ﺔﻴﻤﺴﺘ ﻥﻤ ﺭﻭﻬﺸﻤﻟﺍ ﻝﻜ ﻓﹶ ﻪﻟﻭﻗ ﻲﻓ ﺓﺩﻭﻘﻔﻤ ﺓﺭﻭﺼﻟﺍ ﻩﺫﻫﻭ ﻪﺌﺯﺠ ﻡﺴﺎﺒ ﺀﻲﺸﻟﺍ ُﺍ ﹾﺘﻭﺄﹸ ﺤ ﻜﹸﺜﹶﺭ ﻝﻤﺤ ﺏﺠﻭﻓﻡ ﻝﻤﻌﻟﺍ ﺎﻨﻜﺭﺘ ﺎﻨﺃ ﻻﺇ ﺙﺭﺤﻟﺍ‬
‫ﻟﺫﻙ ﻰﻠﻋ ﻟﺍﻤﺠﺎﺯ‬
‫ﻰﺘﺄﻤﻟﺍ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻰﻠﻋ ﻻﺇ ﺎﻬﻴﻓ ﺔﻟﻻﺩ ﻻ ﺔﻴﻵﺍ ﻥﺃ ﺕﺒﺜﻓ ﻥﻴﻴﻌﺘﻟﺍ ﻰﻠﻋ ﺔﺜﺍﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻰﻠﻋ ﺎﻨﻬﻫ ‪ ،‬ﺍﻟﻭﺠﻪ ﻟﺍﺜﻲﻨﺎ ﻲﻓ ﺎﻴﺒﻥ ﺃﻥ‬
‫ﻩﺫﻫ ﺎﻤ ﻥﺃ ﺎﻨﻴﺒ ﺎﻤﻟ ﻩﻭﺭﻜﺫ ﺎﻤ ﻰﻠﻋ ﺔﻟﺍﺩ ﻥﻭﻜﺘ ﻥﺃ ﻥﻜﻤﻴ ﻻ ﺔﻴﻵﺍ ﻝﺒﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﻝﺩﻴ ﻰﻠﻋ ﺍ ﻟﻨﻤﻊ ﻤﻤﺎ ﻜﺫﺭﻩﻭ ﻤﻥ ﻴﻬﺠﻭ ﻥ ﺃﺤﺩﻫﻤﺎ‬
‫ﺤ ُﺃﻤﻜﹸﺭ ﻠﻟﺍ ﻡ ﻝﺩﻴ ﺎﻤ ﻥﻴﺒ ﺎ ﹰﻌﻤﺠ ﻙﻟﺫ ﻥﺎﻜﻟ ﺯﻴﻭﺠﺘﻟﺍ ﻰﻠﻋ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺩ ﻭﻠﻓﻪ ﻰﻠﻋ‬
‫ﻯﹰﺃ ُﻫﻭﺘ ﹸﺄ ﻤﻥُﻥ ﺙﹸ ﻴ‬
‫ﹸﻗ ﻪﻟﻭﻗﻝُ ﻫﻭ ُﹶﻓ ﻪﻟﻭﻗ ﻲﻨﺎﺜﻟﺍﻭ ﺫ‬
‫ﻝﺩﻴ ﺎﻤ ﻥﻴﺒﻭ ﻡﻴﺭﺤﺘﻟﺍ ﻝﻴﻠﺤﺘﻟﺍ ﻰﻠﻋ ﻝﺼﻷﺍﻭ ﺩﺤﺍﻭ ﻊﻀﻭﻤ ﻲﻓ ﺯﻭﺠﻴ ﻻ ﻪﻨﺃ ‪ ،‬ﻝﻭﺯﻨ ﺏﺒﺴ ﻥﺃ ﻲﻓ ﺓﺭﻭﻬﺸﻤﻟﺍ ﺕﺎﻴﺍﻭﺭﻟﺍ ﺙﻟﺎﺜﻟﺍ ﻪﺠﻭﻟﺍ‬
‫ﻝﻫ ﻪﻨﺃ ﻲﻓ ﻡﻬﻓﻼﺘﺨﺍ ﺔﻴﻵﺍ ﻩﺫﻫ ﻝﻭﺯﻨ ﺏﺒﺴﻭ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﺎﻬﻨﺎﻴﺘﺇ ﺯﻭﺠﻴ ﺔﻴﻵﺍ ﻥﻭﻜ ﺏﺠﻭﻓ ﺔﻴﻵﺍ ﻥﻋ ﺎ ﹰﺠﺭﺎﺨ ﻥﻭﻜﻴ ﻻ ﺔﻴﻵﺍ‬
‫ﻤ ﺘﻟﻭﺎﻨﺔ ﻬﻟ ﺫﻩ ﺍﻟﺼﻭﺭﺓ ﺘﻤﻭﻰ ﻤﺤ ﻠﻨﺎﻫﺎ ﻠﻋﻰ ﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻡﻟ ﻜﻴﻥ ﺎﻨﺒ ﺤﺎﺠﺔ ﻰﻟﺇ ﺤ ﻤﺎﻬﻠ ﻠﻋﻰ ﺍﻟﺼﻭﺭﺓ ﻷﺍﺨﺭﻯ ﻓﺜﺒﺕ ﻬﺒ ﺫﻩ ﺍﻟﻭﻭﺠﻩ ﺃﻥ‬
‫ﻝﻴﺼﻔﺘﻟﺍ ﻰﻠﻋ ﺎﻬﺒ ﺍﻭﻜﺴﻤﺘ ﻲﺘﻟﺍ ﻩﻭﺠﻭﻟﺍ ﻥﻋ ﺙﺤﺒﻨ ﺍﺫﻫ ﺩﻨﻋﻭ ﻩﻭﺭﻜﺫ ﺎﻤ ﺱﻴﻟ ﺔﻴﻵﺍ ﻥﻤ ﺩﺍﺭﻤﻟﺍ ‪ ،‬ﻝﻭﻷﺍ ﻪﺠﻭﻟﺍ ﺎﻤﺃ ﻓﻘﺩ ﺒﻴﺎﻨ ﺃﻥ ﻪﻟﻭﻗ‬
‫ﺤﻜﹸﺜﹶ ﻡﻟ ﻥﻴﻌﻤﻟﺍ ﻊﻀﻭﻤﻟﺍ ﻙﻟﺫﻡ‬
‫ﻓﹶ ُﺍ ﹾﺘﻭﺄﹸ ﺤ ﻜﹸﺜﹶﺭ ﻓﹶ ﻪﻟﻭﻗ ﻲﻓ ﺙﺭﺤﻟﺎﺒ ﺩﺍﺭﻤﻟﺍ ﻥﺎﻜ ﺎﻤﻟ ﻪﻨﺈﻓ ﻲﻨﺎﺜﻟﺍ ﺎﻤﺃﻭ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻩﻭﺘﺄﻓ ﻩﺎﻨﻌﻤﻡ ُﺍ ﹾﻭﺄﺘ ﺭ‬
‫ﺸ ُﺌﹸﺘﻡ ﻴﻓﻀﻤﺭ ﻔﻟﻅﺔ ﻤﻥ ﻻ‬
‫ﻰﺃﱠ ُ‬
‫ﻰﺃﱠُ ُﺘﺌﹸ ﻥﻤ ﺩﺍﺭﻤﻟﺍ ﻥﻭﻜﻴ ﻥﺃ ﻲﻫﻭ ﺓﺩﺎﻴﺯ ﻪﻴﻓ ﺭﻤﻀﻴ ﺍﺫﻫ ﺩﻨﻋﻭ ﻥﺎﻜﻤ ﻲﻓ ﺭﻴﻴﺨﺘﻟﺍ ﻰﻠﻋﻡ ُ ﻨ‬
‫ُﺸ ﻨ‬
‫ﻝﻤﺤ ﻝﻤﺤ ﻥﻤ ﻰﻟﻭﺃ ﺭﺎﻤﻀﻹﺍ ﺍﺫﻫ ﻡﺍﺯﺘﻟﺍﻭ ﻪﺘﻘﻴﻘﺤ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﻅﻔﻟ ﻝﻴﺒﺴ ﻰﻠﻋ ﺓﺃﺭﻤﻟﺍ ﻰﻠﻋ ﺙﺭﺤﻟﺍ ﻅﻔﻟ ﻝﻤﺤ ﻥﻜﻴ ﻻ ﻰﺘﺤ ﺯﺎﺠﻤﻟﺍ‬
‫ﻝﺎﻘﻴ ﺱﻴﻟ‬
‫ﺠ ُﻬﻡ ُﺃﻭ‬
‫ﻰ ﹶ ُﺯﺃﺍﻭ ُ‬ ‫‪ 152‬ﺭﺎﻤﻀﻹﺍ ﺍﺫﻫ ﻝﺒ ﻝﺼﻷﺍ ﻥﻷ ﻰﻟﻭﺃ ﺍﺫﻫ ﺔﻤﺭﺤﻟﺍ ﻉﺎﻀﺒﻹﺍ ﻲﻓ ‪ ،‬ﻪﻟﻭﻗ ﻥﺃ ﻪﺒﺍﻭﺠﻓ ﺙﻟﺎﺜﻟﺍ ﺎﻤﺃﻭ ُﻋ ﱠ‬
‫ﻻﺇ ﻠ‬ ‫ﻝﻭﻘﻨ ﻥﻷ‬
‫ﻠﻴﺯﻤﺎﻨ‬
‫ﺎﻤ ﺕﹾ ﻜﹶ ﻠﻤ ُﺃﻴ ﻨﺎﻤﻬﻡ ‪ ،‬ﻡﺎﻌﻟﺍ ﻰﻠﻋ ﻡﺩﻘﻤ ﺹﺎﺨﻟﺍﻭ ﺔﺼﺎﺨ ﺎﻨﻠﺌﻻﺩﻭ ﻡﺎﻋ ‪ ،‬ﺃﻭﻤﺎ ﻟﺍﺭﺍﺒﻊ ﻓ ﺠﻭﺍﺒﻪ ﺃﻥ ﻟﻭﻗﻪ ﺒﺩﺭﻙ ﻠﻋﻰ ﺤﺭﺍﻡ ﻨﺇﻤﺎ ﻠﺼﺢ ﺃﻥ‬
‫ﻝ ﺤﻤ ﻪﻨﻷ ﻕﻼﻁﻟﺍ ﻥﻋ ﺔﻴﺎﻨﻜ ﻥﻭﻜﻴ ﻝﺤﻟ ﻡﻠﻋﺃ ﷲﺍﻭ ﻕﻟﺎﻁ ﻙﺩﻴ ﻪﻟﻭﻘﻜ ﻙﻟﺫ ﺭﺎﺼﻓ ﺔﻌﺠﺎﻀﻤﻟﺍﻭ ﺔﺴﺒﻼﻤﻟﺍ ‪ ،‬ﺍﻟﻤﺴﺄﻟﺔ ﻟﺍﺭﺍﺒﻌﺔ ﺍﺨﺘﻠﻑ‬
‫ﻰﺃﱠُ ُﺘﺌﹸ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤﻭ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻬﻠﺒﻗ ﻥﻤ ﺎﻬﻴﺘﺄﻴ ﻥﺃ ﺝﻭﺯﻠﻟ ﺯﻭﺠﻴ ﻪﻨﺃ ﻩﺎﻨﺭﻜﺫ ﺎﻤ ﺭﻭﻬﺸﻤﻟﺍﻭﻡ‬
‫ﻪﻟﻭﻗ ﺭﻴﺴﻔﺘ ﻲﻓ ُﺸ ﻨ‬
‫ﻝﺤﻟﺍ ﺕﺎﻗﻭﺃ ﻥﻤ ﻡﺘﺌﺸ ﺕﻗﻭ ﻱﺃ ﻰﻨﻌﻤﻟﺍ ﻥﺃ ﻴﻌﻨﻰ ﺇﺫﺍ ﻡﻟ ﺘﻥﻜ ﺃ ﺠﻨﺒﻴﺔ ﺃﻭ ﻤﺤﺭﻤﺔ ﻭﺃ ﻤﺌﺎﺼﺔ ﻭﺃ ﺎﺤﺌﻀﹰﺎ ﻭﺍﻟﻟﺎﺜﺙ ﺃﻨﻪ ﻴﺠﻭﺯﻔﻤﻟﺍ ﺴﺭﻭﻥ‬
‫ﻊﺒﺍﺭﻟﺍ ﺝﺭﻔﻟﺍ ﻲﻓ ﻥﻭﻜﻴ ﻥﺃ ﺩﻌﺒ ﺔﻌﺠﻁﻀﻤ ﻭﺃ ﺔﻜﺭﺎﺒ ﻭﺃ ﺔﻤﺌﺎﻗ ﺎﻬﺤﻜﻨﻴ ﻥﺃ ﻝﺎﻗ ﻝﺯﻌﻴ ﻡﻟ ﺀﺎﺸ ﻥﺇﻭ ﺀﺎﺸ ﻥﺇ ﻰﻨﻌﻤﻟﺍ ﺱﺎﺒﻋ ﻥﺒﺍ ﻲﻨﺎﺜﻟﺍﻭ‬
‫ﻝﻭﻘﻨﻤ ﻝﻴﻟ ﻥﻤ ﻡﺘﺌﺸ ﻰﺘﻤ ﺱﻤﺎﺨﻟﺍ ﺏﻴﺴﻤﻟﺍ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﻥﺈﻓ ﺭﺎﻬﻨ ﻭﺃ ﻝﻴﻗ ﻝﻴﻭﺎﻗﻷﺍ ﻩﺫﻫ ﻥﻤ ﺭﺎﺘﺨﻤﻟﺍ ﺎﻤﻓ ﻝﺠﺭﻠﻟ ﻥﻋ ﺭﻬﻅ ﺩﻗ ﺎﻨﻠﻗ‬
‫ﻝﻭﺯﻨ ﺏﺒﺴ ﻥﺃ ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﺓﺃﺭﻤﻟﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻟﻭﻘﻴ ﺍﻭﻨﺎﻜ ﺩﻭﻬﻴﻟﺍ ﻥﺃ ﻭﻫ ﺔﻴﻵﺍ ﻩﺫﻫ ﻝﺯﻨﺄﻓ ﻭﻫﻭ ﷲﺍ‬
‫ﻝﻤﺤ ﻰﻟﻭﻷﺍ ﻥﺎﻜﻓ ﻡﻬﻟﻭﻗ ﺏﻴﺫﻜﺘﻟ ﺍﺫﻫ ﻝﺨﺩﻤ ﻼﻓ ﺕﺎﻗﻭﻷﺍ ﺎﻤﺃﻭ ﻪﻴﻠﻋ ﻅﻔﻠﻟﺍ ﺎﻬﻟ ﻲﻓ ﺍﺫﻫ ﺒﻟﺍﺎﺏ ﻷﻥ ﻰﻨﺃ ﻜﻴﻭﻥ ﻤﺒﻌﻰﻨ ﻤﹶﺘﻰﻔﻤﻟﺍ ﺴﻴﺭﻥ‬
‫ﻰﻟﺎﻌﺘ‬
‫ﻜﹶ ﻰﻨﻌﻤﺒ ﻥﻭﻜﻴﻭ ﻝﺯﻌﻟﺍ ﺎﻤﺃﻭﻑﹶ ﻴ ﻝﺨﺩﻴ ﻼﻓ ﻪﻓﻼﺨﻭ ﻥﻷ ﻰﻨﺃ ﺕﺤﺘ ﻝﺎﺤ ﻝﻤﺤﻟ ﻪﺠﻭ ﻼﻓ ﻙﻟﺫﺒ ﻑﻠﺘﺨﻴ ﻻ ﻉﺎﻤﺠﻟﺍ ﻼﻜﻟﺍﻡ ﺇﻻ ﻋﻠﻰ ﻤﺎ ﻗﻠﺎﻨ‬
‫ﺴ ُﻜﹸﺅ ﺤﻡ ﻜﺭﹸﱠﻟ ﹲﺙ ﻝﻴﻗ ﻪﻨﺄﻜ ﺀﻁﻭﻟﺍ ﺔﺤﺎﺒﺇ ﺏﺒﺴ ﻰﻠﻋ ﻪﻴﺒﻨﺘﻟﺍ ﻯﺭﺠﻤ ﺭﺎﺠﻡ ﺀﻻﺅﻫ ﻟﺍﻨﺴﻭﺍﻥ ﺇﻨﻤﺎ ﻜﺤﻡ‬
‫‪ ،‬ﻪﻟﻭﻗ ﻥﺃ ﻪﻴﻓ ﻱﺩﻨﻋ ﻱﺫﻟﺍﻭ ُﻨ ﺎ‬
‫ﺸ ُﺌﹸﺘﻡ ﻱﺃ ﻟﻤﺎ ﺎﻜﻥ‬
‫ﻰﺃﱠ ُ‬
‫ﻡﻜﻟ ﻥﻬﺌﻁﻭ ﺔﺤﺎﺒﺈﺒ ﻝﺠﻷ ﻡﺜ ﺎﻬﻨﻤ ﺩﻟﻭﻟﺍ ﺩﻟﻭﺘﻴ ﻪﻨﺃ ﺏﺒﺴﺒ ﻱﺃ ﻡﻜﻟ ﺙﺭﺤ ﻥﻬﻨﺃ ﻝﺎﻗ ﻓﹶ ﻩﺩﻌﺒ ُﺤ ﺍ ﹾﺘﻭﺄﹸ ﻜﹸﺜﹶﺭﻡ ُ ﻨ‬
‫ﻼ ﻰﻠﻋ ﺍﻹﻥﺫﻟﺍ ﺸﺭﻉ‬
‫ﻲﻓ ﻝﻭﺼﺤ ﻡﻜﻟ ﺎﻬﺌﻁﻭ ﺔﺤﺎﺒﺇﻓﹶ ﻪﻟﻭﻗ ﻥﺎﻜﻓ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﺭﻴﻏ ﺍﻭﺘﺄﺘ ﻻﻭ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﺙﺭﺤﻟﺍ ُﺄﹸﺘﻭﹾﺍ ﺤﺭﹶﺜﹸﻜﻡ ﻴﻟﺩ ﹰ‬
‫ﺔﻴﻵﺍ ﺕﻠﻤﺘﺸﺍ ﺎﻤﻠﻓ ﻊﻀﻭﻤﻟﺍ ﻙﻟﺫ ﺭﻴﻏ ﻥﻤ ﻊﻨﻤﻟﺍﻭ ﻊﻀﻭﻤﻟﺍ ﻝﻋ ﺏﺒﺴﻟﺍ ﻻ ﺭﺨﻵﺍ ﻊﻀﻭﻤﻟﺍ ﻥﻋ ﻊﻨﻤﻟﺍﻭ ﻥﻴﻌﻀﻭﻤﻟﺍ ﺩﺤﺃ ﻲﻓ ﻥﺫﻹﺍ‬
‫ﻲﻓ ﻟﺫﻙ‬
‫ﻡﺭﺠ ﻝﺎﻗ ﻭ ﺩﻗﹶ ﻝﺒ ﺓﻭﻬﺸﻟﺍ ﺀﺎﻀﻗ ﺩﻴﻗ ﻲﻓ ﺍﻭﻨﻭﻜﺘ ﻻ ﻱﺃ ﻡﻜﺴﻔﻨﻷ ﺍ ﹾﻤﻭ ﻜﻭﻨﻭﺍ ﻲﻓ ﺩﻴﻗ ﺘ ﻘﺩﻴﻡ ﺍﻟﻁﻋﺎﺔ ﺜﻡ ﻪﻨﺇ ﺘﻌﺎﻟﻰ ﺩﻜﺃ ﻟﺫﻙ ﺒ ﻘﻟﻭﻪ ﻭﺍﱠﺘﻘﻭﹾﺍ‬
‫ﻟﺍ ﱠﻠﻪ ﻡﺜ ﻩﺩﻜﺃ ﺜﺎﻟﺜﺎﹰ ﺒ ﻘﻟﻭﻪ ﻭﺍﻋﻠﻤﻭﹾﺍ ُﺃﱠﻨﹸﻜﻡ ﻤﹶﻠﺎﹸﻗﻭﻩ ﻩﺫﻫﻭ ﺩﻴﺩﻬﺘﻟﺍ ﺍﺕ ﻟﺍﺜﺜﻼﺔ ﺘﻤﻟﺍﻭﺍﻟﻴﺔ ﻻ ﻠﻴﻴﻕ ﻜﺫﺭﻫﺎ ﻻﺇ ﺍﺫﺇ ﻜﺎﻨﺕ ﻤﺴﻭﺒﻗﺔ ﺒ ﺎﻟﻨﻬﻲ ﻋﻥ‬
‫ﺎﻤ ﻥﺃ ﺕﺒﺜﻓ ﻰﻬﺘﺸﻤ ﺫﻴﺫﻟ ﺀﻲﺸ ﻝﺒﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﻝﺍﺩ ﺍﺫﻫ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﻝﻤﻌﻟﺍ ﺎ ﹰﻀﻴﺃ ﺎﻫﺩﻌﺒ ﺎﻤﻭ ﻝﺍﺩ ﻰﻠﻋ ﻴﺭﺤﺘﻤﻪ ﻓﻅﻬﺭ ﺃﻥ ﺍﻟﻤﻫﺫﺏ‬
‫ﺼﻟﺍﺤﺢﻴ ﻲﻓ ﻔﺘ ﺴﻴﺭ ﻩﺫﻫ ﻴﻵﺍﺔ ﺎﻤ ﻫﺫﺏ ﺇﻟﻪﻴ ﻬﻤﺠﻭﺭ ﺍﻟﻤﺠﻴﺩﻬﺘﻥ ‪.‬‬
‫ﺍ ﻟﺘﻔﺴﻴﺭ ﻟﺍﻜﺒﻴﺭ ﺭﺨﻔﻠﻟ ﻟﺍﺭﺍﺯﻱ ‪/6‬ﺹ‪– 64 . 61‬‬
‫ﻝﺎﻗﻭ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺭﺒﺎﺠ ﻥﻋ ﻡﻠﺴﻤﻟ ﻅﻔﻠﻟﺍﻭ ﺔﻤﺌﻷﺍ ﻯﻭﺭ ( ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ) ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺩﻨﻋ ﻲﺒﻁﺭﻘﻟﺍ ﻝﺎﻗ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ‬
‫ﻝﺠﺭﻟﺍ ﻰﺘﺃ ﺍﺫﺇ ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﻥﺎﻜ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﻪﺘﺃﺭﻤﺍ ﺔﻴﺍﻭﺭ ﻲﻓ ﺩﺍﺯ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﺕﻟﺯﻨﻓ‬
‫ﻱﺫﻤﺭﺘﻟﺍ ﻪﻟﺎﻗ ﻥﻴﺴﻟﺎﺒ ﺩﺤﺍﻭ ﻡﺎﻤﺴ ﻲﻓ ﻯﻭﺭﻴﻭ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻙﻟﺫ ﻥﺇ ﺭﻴﻏ ﺔﺒﺒﺠﻤ ﺭﻴﻏ ﺀﺎﺸ ﻥﺇﻭ ﺔﺒﺒﺠﻤ ﺀﺎﺸ ﻥﺇ ﻱﺭﻫﺯﻟﺍ ﻥﻋ‬
‫ﻝﺎﻗ ﻊﻓﺎﻨ ﻥﻋ ﻱﺭﺎﺨﺒﻟﺍ ﻯﻭﺭﻭ ﻰﺘﺤ ﺓﺭﻘﺒﻟﺍ ﺓﺭﻭﺴ ﺃﺭﻘﻓ ﺎﻤﻭﻴ ﻪﻴﻠﻋ ﺕﺫﺨﺄﻓ ﻪﻨﻤ ﻍﺭﻔﻴ ﻰﺘﺤ ﻡﻠﻜﺘﻴ ﻡﻟ ﻥﺁﺭﻘﻟﺍ ﺃﺭﻗ ﺍﺫﺇ ﺭﻤﻋ ﻥﺒ ﻥﺎﻜ‬
‫ﻥﺎﻜﻤ ﻰﻟﺇ ﻰﻬﺘﻨﺍ ﻝﺎﻗ ﻝﺎﻗ ﻻ ﺕﻠﻗ ﺕﻟﺯﻨﺃ ﻡﻴﻓ ﻯﺭﺩﺘﺃ ﺩﻤﺼﻟﺍ ﺩﺒﻋ ﻥﻋﻭ ﻰﻀﻤ ﻡﺜ ﺍﺫﻜﻭ ﺍﺫﻜ ﻲﻓ ﺕﻟﺯﻨ ﻝﺎﻗ ﻲﺒﺃ ﻲﻨﺜﺩﺤ ﻝﺎﻗ ﺩﺤﺜﻨﻲ ﻴﺃﻭﺏ‬
‫ﻝﺎﻗ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻊﻓﺎﻨ ﻥﻋ ﻲﻓ ﺎﻬﻴﺘﺄﻴ ﻝﺎﻗ ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺩﻭﺍﺩ ﻭﺒﺃ ﻯﻭﺭﻭ ﺝﺭﻔﻟﺍ ﻰﻨﻌﻴ ﻱﺩﻴﻤﺤﻟﺍ ﻝﺎﻗ ﺇﻥ ﻥﺒ‬
‫ﻝﻫﺃ ﻡﻫﻭ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜ ﺎﻤﻨﺇ ﻡﻫﻭ ﻪﻟ ﺭﻔﻐﻴ ﷲﺍﻭ ﺭﻤﻋ ﻝﻫﺃ ﻡﻫﻭ ﺩﻭﻬﻴ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻊﻤ ﻥﺜﻭ ﻡﻬﻟ ﻥﻭﺭﻴ ﺍﻭﻨﺎﻜﻭ ﺏﺎﺘﻜ‬
‫ﻝﻫﺃ ﺭﻤﺃ ﻥﻤ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﺭﻴﺜﻜﺒ ﻥﻭﺩﺘﻘﻴ ﺍﻭﻨﺎﻜﻓ ﻡﻠﻌﻟﺍ ﻲﻓ ﻡﻬﻴﻠﻋ ﻼﻀﻓ ﺎﻤ ﺭﺘﺴﺃ ﻙﻟﺫﻭ ﻑﺭﺤ ﻰﻠﻋ ﻻﺇ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﻴ ﻻﺇ ﺏﺎﺘﻜﻟﺍ‬
‫ﺍﺭﻜﻨﻤ ﺎﺤﺭﺸ ﺀﺎﺴﻨﻟﺍ ﻥﻭﺤﺭﺸﻴ ﺵﻴﺭﻗ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﻙﻟﺫﺒ ﺍﻭﺫﺨﺃ ﺩﻗ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜﻓ ﺓﺃﺭﻤﻟﺍ ﻥﻭﻜﺘ‬
‫ﻝ ﺠﺭ ﺝﻭﺯﺘ ﺔﻨﻴﺩﻤﻟﺍ ﻥﻭﺭﺠﺎﻬﻤﻟﺍ ﻡﺩﻗ ﺎﻤﻠﻓ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻥﻬﻨﻤ ﻥﻭﺫﺫﻠﺘﻴﻭ ﻡﻬﻨﻤ ﻤﺍﺭﺓﺃ ﻤﻥ ﺍﻷﻨﺼﺎﺭ ﻫﺫﻓﺏ ﺼﻴﻨﻊ ﺎﻬﺒ‬
‫ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻙﻟﺫ ﻎﻠﺒﻓ ﺎﻤﻫﺭﻤﺃ ﻯﺭﺸ ﻰﺘﺤ ﻲﻨﺒﻨﺘﺠﺎﻓ ﻻﺇﻭ ﻙﻟﺫ ﻊﻨﺼﺎﻓ ﻑﺭﺤ ﻰﻠﻋ ﻰﺘﺅﻨ ﺎﻨﻜ ﺎﻤﻨﺇ ﺕﻟﺎﻗﻭ ﻪﻴﻠﻋ ﻪﺘﺭﻜﻨﺄﻓ ﻙﻟﺫ‬
‫ﻝﺯﻨﺄﻓ ﻡﻠﺴﻭ ﻝﺠﻭ ﺯﻋ ﷲﺍ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍ ﻯﻭﺭﻭ ﺩﻟﻭﻟﺍ ﻊﻀﻭﻤ ﻙﻟﺫﺒ ﻰﻨﻌﻴ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻱﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ‬
‫ﻲﻠﺤﺭﺍﺫﻫﺕ ﻝﺎﻗ‬
‫ﻟﻭﺤ ﻝﺎﻗ‬ ‫ﺤﻟﺍ ﺙﻴﺩﺤ‬
‫ﻠﻫﺃﺢﺎﻴﻤﺤﻭﺼﻝﺎﻗﻥﺔﺴﻠﻴﻠ‬
‫ﷲﺍﻨﻟﺍﻝﺎﻗﻯﻭﻙﺭﻭ‬
‫ﻲﺌﺎﺴ‬
‫ﻲﺒﺃﺎﻴﻥﺕﻋﻜﻠﻫ‬
‫ﻀﻨﻟﺍﺴﺭ‬
‫ﻠﺼﻨﺃﷲﺭﺍ ﻝﻭ‬
‫ﷲﺍﻝﻰﺎﻗ ﻪ‬
‫ﻴﻠﻋﺤﻟﺍﻭ‬
‫ﺩﻟﺍﺒﺭﻭﺔ ﻪﻀﻴ‬
‫ﺍﻭﺘﻕﻘﻓ ﻡﻠﺴ‬
‫ﻭﺃﺩﺒﺭﺀﺎﺠ ﻝﺎ‬
‫ﺍﻭﺘﺄﻓﺭﻤﻋ‬
‫ﻡﻜﺜﻭﺭﺴﺤﺭ ﻰﻟﺇ‬
‫ﻰﻨﺃﺎﻗ ﻝ‬ ‫ﻝﺱﺒﻗﺃﺎﺒﻋﻡﺘﺌﺸ‬
‫ﻥﺒ ﻝ‬
‫ﻠﻋﻲ‬ ‫ﺴﻡﻜﺅﺎ ﺫﻜﺒﻭﺍ‬
‫ﺤﺭﺙ ﻜﻟﻡ‬ ‫ﺎﻨﻓﻊ ﺩﻘﻟ‬ ‫ﻫﺫﻩ ﻝﺎﻗ‬
‫ﻴﻵﺍﺔ ﻨ‬ ‫ﺴﻡﻠﺒ ﻥﻋ‬
‫ﻤﻋ ﻥ‬
‫ﷲﺍ ﻪﻨﺃﻠﻋﻴﻪﺭ ﻭ‬
‫ﻰﻠﺼﻰﺘﻓﺃ‬
‫ﷲﺍ ﻥﺄﺒ‬
‫ﻰﺤﻭﺄﻓﻰﺘﺅﻴ‬
‫ﺎﺒﺩﺃﺴﺭﻲﻓﻰﻟﺇﺀﺎﺴﻨﻟﺍ‬
‫ﷲﺍﻨﺇ ﻝﻥﺎﻗﻫﺭﻝﻭ‬
‫ﻠﺼ ﻙ‬
‫ﷲﺍﻨﻟ ﻰﻝﻭﻘﺘ‬
‫ﺭﻤﻋ ﻡﻠﻥﺒﺴﻭﻰﻟﻪﻭﻴﻠﻤﻋﻊﻓﺎ‬ ‫ﺭﺜﻜﺃ ﺩﻗ‬
‫ﻡﻠﻓﺎ ﹰﺌﻴﺸ‬ ‫ﻴﻠﻋ ﺩﺭﻴ‬
‫ﻙﻴﻠﻋ‬‫ﻝﻝﻭﻭﻘﺴﻟﺍﺭ ﻪ‬
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‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻎﻠﺒ ﻰﺘﺤ ﻩﺩﻨﻋ ﺎﻨﺃﻭ ﺎ ﹰﻤﻭﻴ ﻑﺤﺼﻤﻟﺍ ﻲﻠﻋ ﺽﺭﻋ ﺭﻤﻋ ﻥﺒﺍ ﻥﺇ ﺭﻤﻷﺍ ﻥﺎﻜ ﻑﻴﻜ ﻙﺭﺒﺨﺄﺴ ﻥﻜﻟﻭ ﻝﺎﻗ ﻝﻫ ﻊﻓﺎﻨ‬
‫ﺩﺘ ﺭﻱ ﺎﻤ ﺭﻤﺃ ﻩﺫﻫ ﻴﻵﺍﺔ ﺇﻨﺎ ﺎﻨﻜ ﺭﺸﻌﻤ ﻗﺭﺵﻴ ﻨﺠﻲﺒ ﻟﺍ ﻨﺴﺎﺀ ﻠﻓﻤﺎ ﺩﺨﺎﻨﻠ ﻟﺍ ﻤﻴﺩﻨﺔ ﻭﻨﻜﺤﺎﻨ ﻨ ﺴﺀﺎ ﺍﻷﻨﺼﺎﺭ ﺃﺭﺩﻨﺎ ﻬﻨﻤ ﻥ ﺎﻤ ﻜﻨﺎ ﺩﻴﺭﻨ ﻥﻤ‬
‫ﺎﻨﺌﺎﺴﻨ ﻝﺯﻨﺄﻓ ﻥﻬﺒﻭﻨﺠ ﻰﻠﻋ ﻥﻴﺘﺅﻴ ﺎﻤﻨﺇ ﺭﺎﺼﻨﻷﺍ ﺀﺎﺴﻨ ﻥﺎﻜﻭ ﻪﻨﻤﻅﻋﺃﻭ ﻙﻟﺫ ﻥﻫﺭﻜ ﺩﻗ ﻥﻫ ﺍﺫﺈﻓ ﷲﺍ ﺒﺴ ﺤﺎﻨﻪ ﻨﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻡﻜﻟ ﻓﺄﺘﻭﺍ‬
‫ﻝﺎﺤﻟﺍ ﺔﺤﺎﺒﺇ ﻲﻓ ﺹﻨ ﺙﻴﺩﺎﺤﻷﺍ ﻩﺫﻫ ﺔﻴﻨﺎﺜﻟﺍ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﻥﻤ ﻡﺘﺌﺸ ﻑﻴﻜ ﻱﺃ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﺀﻁﻭﻟﺍ ﻥﺎﻜ ﺍﺫﺇ ﺎﻬﻠﻜ ﺕﺎﺌﻴﻬﻟﺍﻭ‬
‫ﺙﺭﺤﻟﺍ ﺭﻜﺫﻭ ﺡﺎﺒﻴ ﻻﻭ ﺎﺤﺎﺒﻤ ﻥﺎﻜ ﺎﻤﻓ ﻰﺘﺄﻤﻟﺍ ﺭﻴﻏ ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﺎﻤﺄﻓ ﺔﻌﺠﻁﻀﻤﻭ ﺔﻴﻘﻠﺘﺴﻤﻭ ﺔﻜﺭﺎﺒﻭ ﻡﺍﺩﻗ ﻥﻤﻭ ﻑﻠﺨ ﻝﺩﻴ ﻥﺃ ﻰﻠﻋ‬
‫ﻹﺍ ﺘﺎﻴﻥ ﻲﻓ ﻴﻏﺭ ﻟﺍﻤﺘﺄﻰ ﻡﺭﺤﻤ ﻭﺤﺭﺙ ﺘ ﺸﺒﻴﻪ ﻨﻷﻬﻥ ﻤﺯﺩﺭﻉ ﻴﺭﺫﻟﺍﺔ ﻅﻔﻠﻓ ﺍﻟﺤﺭﺙ ﻌﻴﻁﻰ ﺃﻥ ﺍﻹﺎﺒﺤﺔ ﻡﻟ ﻊﻘﺘ ﻻﺇ ﻲﻓ ﻔﻟﺍﺭﺝ ﺨﺎﺼﺔ ﺫﺇ‬
‫ﻭﻫ ﻤﻟﺍﺯﺩﺭﻉ ﺃﻭ ﻨﺸﺩ ﻠﻌﺜﺏ ﻨﺇﻤﺎ ﻷﺍﺭﺤﺎﻡ ﺃﺭ ﻭﻀﻥ ﻟﻨﺎ ﻤﺤﺘﺭﺜﺎﺕ ﻌﻓﻠﻴﺎﻨ ﻟﺍﺭﺯﻉ ﻓﻴﺎﻬ ﻭﻋﻠﻰ ﷲﺍ ﻟﺍﻨﺎﺒﺕ ﻔﻓﺭﺝ ﻤﻟﺍﺭﺓﺃ ﻜﺎﻷﺽﺭ ﻭ ﺍﻨﻟﻁﻔﺔ‬
‫ﻝﺎﻘﻴ ﺎﻤﻜ ﺭﺩﺼﻤ ﻪﻨﻷ ﺙﺭﺤﻟﺍ ﺩﺤﻭﻭ ﺙﺭﺘﺤﻤﻟﺍ ﻰﻨﻌﻤﺒ ﺙﺭﺤﻟﺎﻓ ﺕﺎﺒﻨﻟﺎﻜ ﺩﻟﻭﻟﺍﻭ ﺭﺫﺒﻟﺎﻜ ﻝ ﺠﺭ ﻭﺼﻡ ﻭﻗﻭﻡ ﻭﺼﻡ ﺜﻟﺍ ﺎﺜﻟﺔ ﻪﻟﻭﻗ ﺘﻌﻟﺎﻰ ‪:‬‬
‫ﺀﻲﺠﺘ ﻰﻨﺃﻭ ﺎﻔﻨﺃ ﺎﻨﺭﻜﺫ ﺎﻤﻜ ﺓﺭﺒﺩﻤﻭ ﺔﻠﺒﻘﻤ ﻡﺘﺌﺸ ﻪﺠﻭ ﻱﺃ ﻥﻤ ﻯﻭﺘﻔﻟﺍ ﺔﻤﺌﺃﻭ ﻥﻴﻌﺒﺎﺘﻟﺍﻭ ﺔﺒﺎﺤﺼﻟﺍ ﻥﻤ ﺭﻭﻬﻤﺠﻟﺍ ﺩﻨﻋ ﻩﺎﻨﻌﻤ ﻡﺘﺌﺸ ﻰﻨﺃ‬
‫ﻝﺎﻤﻌﺘﺴﻻﺍ ﻭﻫ ﺍﺫﻫ ﻰﺘﻤ ﻥﻤﻭ ﻥﻴﺃ ﻥﻤﻭ ﻑﻴﻜ ﻥﻤ ﺔﻐﻠﻟﺍ ﻲﻓ ﻡﻋﺃ ﻭﻬﻓ ﺕﺎﻬﺠ ﻪﻟ ﺭﻤﺃ ﻥﻋ ﺍﺭﺎﺒﺨﺇﻭ ﻻﺍﺅﺴ ﺭﺴﻓ ﺩﻗﻭ ﻰﻨﺃ ﻲﻓ ﻲﺒﺭﻌﻟﺍ‬
‫ﻟﺍ ﻨﺱﺎ ﻰﻨﺃ ﻲﻓ ﻩﺫﻫ ﻴﻵﺍﺔ ﻬﺒ ﺫﻩ ﺎﻔﻟﻷﺍﻅ ﻭ ﻓﺴﺭﺎﻫ ﺴﻴﺒﻭﻴﻪ ﺏ ﻜﻴﻑ ﻤﻭﻥ ﻴﺃﻥ ﺒﺎﺠﺘﻤﺎﻋﻬﻤﺎ ﺒﻫﺫﻭﺕ ﻓﺭﻗﺔ ﻤﻤﻥ ﻓﺴﺭﻫﺎ ﺏ ﻴﺃﻥ ﻟﺇﻰ ﺃﻥ‬
‫ﻝﻭﻘﻟﺍ ﺍﺫﻫ ﻪﻴﻟﺇ ﺏﺴﻨ ﻥﻤﻤﻭ ﺡﺎﺒﻤ ﺭﺒﺩﻟﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﺩﻴﻌﺴ ﺒﻥ ﻟﺍ ﻤﺴﻴﺏ ﻨﻭ ﺎﻓﻊ ﺒﻭﻥ ﻤﻋﺭ ﻤﻭﺤﻤﺩ ﺒﻥ ﻌﻜﺏ ﻘﻟﺍﺭﻅﻲ ﻭﻋﺩﺒ ﻟﺍﻤﻠﻙ ﺒﻥ‬
‫ﻙﻟﺎﻤﻭ ﺏﺎﺘﻜﻟﺍ ﻙﻟﺫ ﻥﻭﺭﻜﻨﻴ ﻡﻬﺨﻴﺎﺸﻤﻭ ﻙﻟﺎﻤ ﺏﺎﺤﺼﺃ ﻕﺍﺫﺤﻭ ﺭﺴﻟﺍ ﺏﺎﺘﻜ ﻰﻤﺴﻴ ﻪﻟ ﺏﺎﺘﻜ ﻲﻓ ﻙﻟﺎﻤ ﻥﻋ ﻙﻟﺫ ﻰﻜﺤﻭ ﻥﻭﺸﺠﺎﻤﻟﺍ ﻝﺠﺃ‬
‫ﻝﻭﻘﻟﺍ ﺍﺫﻫ ﻊﻗﻭﻭ ﺭﺴ ﺏﺎﺘﻜ ﻪﻟ ﻥﻭﻜﻴ ﻥﺃ ﻥﻤ ﻝﻭﻘﻟﺍ ﺍﺫﻫ ﺯﺍﻭﺠ ﺩﻨﺴﺃ ﻥﺎﺒﻌﺸ ﻥﺒ ﻥﺃ ﻲﺒﺭﻌﻟﺍ ﻥﺒ ﺭﻜﺫﻭ ﺔﻴﺒﺘﻌﻟﺍ ﻲﻓ ﺇﻟﻰ ﺓﺭﻤﺯ ﻜﺒﻴﺭﺓ ﻤﻥ‬
‫ﻝﺎﻗﻭ ﻥﺍﺭﻘﻟﺍ ﻡﺎﻜﺤﺃﻭ ﻥﺍﻭﺴﻨﻟﺍ ﻉﺎﻤﺠ ﺏﺎﺘﻜ ﻲﻓ ﺓﺭﻴﺜﻜ ﺕﺎﻴﺍﻭﺭ ﻥﻤ ﻙﻟﺎﻤ ﻰﻟﺇﻭ ﻥﻴﻌﺒﺎﺘﻟﺍﻭ ﺔﺒﺎﺤﺼﻟﺍ ﺩﻤﺤﻤ ﻥﻋ ﻯﻭﺭﻭ ‪ :‬ﻱﺭﺒﻁﻟﺍ ﺎﻴﻜﻟﺍ‬
‫ﻝﻭﺄﺘﻴﻭ ﺎﺴﺄﺒ ﻙﻟﺫﺒ ﻯﺭﻴ ﻻ ﻥﺎﻜ ﻪﻨﺃ ﻲﻅﺭﻘﻟﺍ ﺏﻌﻜ ﻥﺒ ﻝﻭﻗ ﻪﻴﻓ ﺯﻋ ﷲﺍ ﻝﺠﻭ ﻡﻜﻟ ﻕﻠﺨ ﺎﻤ ﻥﻭﺭﺫﺘﻭ ﻥﻴﻤﻟﺎﻌﻟﺍ ﻥﻤ ﻥﺍﺭﻜﺫﻟﺍ ﻥﻭﺘﺄﺘﺃ‬
‫ﻝﺎﻗﻭ ﻡﻜﺠﺍﻭﺯﺃ ﻥﻤ ﻡﻜﺒﺭ ﻥﻭﻜﺭﺘﺘ ﻩﺭﻴﺩﻘﺘﻓ ﻝﺜﻤ ﻝﺜﻤ ﺢﺒﻴ ﻡﻟ ﻭﻟﻭ ﻡﻜﺠﺍﻭﺯﺃ ﻥﻤ ﻙﻟﺫ ﺫﻟﻙ ﻤﻥ ﺍﻷﺯﻭﺍﺝ ﻟﻤﺎ ﺼﺢ ﻙﻟﺫ ﻴﻟﻭ ﺱ ﺒﻤﻟﺍﺎﺡ ﻤﻥ‬
‫ﻝﺎﻘﻴ ﻰﺘﺤ ﻪﻟ ﻼﺜﻤ ﺭﺨﻵﺍ ﻊﻀﻭﻤﻟﺍ ﺡﺎﺒﻤﻟﺍ ﻥﻤ ﻪﻠﺜﻤ ﻥﻭﻜﺭﺘﺘﻭ ﻙﻟﺫ ﻥﻭﻠﻌﻔﺘ ﻝﺎﻗ ﻡﻜﻟ ﻕﻠﺨ ﺎﻤ ﻥﻭﺭﺫﺘﻭ ﻩﺎﻨﻌﻤ ﺫﺇ ﺭﻅﻨ ﻪﻴﻓ ﺍﺫﻫﻭ ﺎﻴﻜﻟﺍ‬
‫ﺭ ﺒﻡﻜ ﻤﻥ ﺃﺯﻭﺍﺠﻡﻜ ﻤﻤﺎ ﻓﻴﻪ ﺘ ﺴﻜﻥﻴ ﻬﺸ ﻭﺘﻜﻡ ﺓﺫﻟﻭ ﻭﻟﺍﻗﺎﻉ ﺔﻠﺼﺎﺤ ﻬﺒﻤﺎ ﺠﻤﻴﻌﺎ ﻓﻴﻭﺠﺯ ﻟﺍ ﺘﻭﺒﻴﺦ ﻋﻠﻰ ﻫﺫﺍ ﻟﺍﻤﻌﻨﻰ ﻭﻓﻲ ﻟﻭﻗﻪ ﻌﺘﺎﻟﻰ ‪) :‬‬
‫ﻝﺩﻴ ﺎﻤ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻪﻟﻭﻗ ﻊﻤ ( ﷲﺍ ﻡﻜﺭﻤﺃ ﺙﻴﺤ ﻥﻤ ﻥﻫﻭﺘﺄﻓ ﻥﺭﻬﻁﺘ ﺍﺫﺈﻓ ﻰﻠﻋ ﺃﻥ ﻲﻓ ﻤﻟﺍﺄﻲﺘ ﺍﺨﺘﺼﺎﺼﺎ ﻭﺃﻪﻨ ﻤﻘﺼﻭﺭ ﻠﻋﻰ ﻤﻭﻊﻀ‬
‫ﻝﺼﻭﻴ ﻻ ﻰﺘﻟﺍ ﺀﺎﻘﺘﺭﻟﺍ ﻲﻓ ﺍﻭﻔﻠﺘﺨﻴ ﻡﻟ ﺀﺎﻤﻠﻌﻟﺍ ﻥﺃ ﺭﺒﻟﺍ ﺩﺒﻋ ﻥﺒ ﺭﻤﻋ ﻭﺒﺃ ﺭﻜﺫ ﺩﻗﻭ ﺔﻟﺄﺴﻤﻟﺍ ﻲﻓ ﻕﺤﻟﺍ ﻭﻫ ﺍﺫﻫ ﺕﻠﻗ ﺩﻟﻭﻟﺍ ﺇﻟﻰ ﻭﻁﺎﻬﺌ‬
‫ﻨﺃﻪ ﻴﻋﺏ ﺘﺭﺩ ﺒﻪ ﻻﺇ ﺸ ﻴﺌﺎ ﺀﺎﺠ ﻋﻥ ﻤﻋﺭ ﺒﻥ ﺩﺒﻋ ﻌﻟﺍﺯﺯﻴ ﻤﻥ ﻭﺠﻪ ﻟ ﻴﺱ ﺎﺒ ﻟﻘﻭﻯ ﻨﺃﻪ ﻻ ﺘﺭﺩ ﺘﺭﻟﺍ ﻘﺀﺎ ﻭﻻ ﻴﻏﺭﺎﻫﻭ ﺍﻔﻟﻘﺀﺎﻬ ﻜﻠﻬﻡ ﻰﻠﻋ‬
‫ﻝﻴﻟﺩ ﺍﺫﻫ ﻰﻠﻋ ﻡﻬﻋﺎﻤﺠﺇ ﻲﻓﻭ ﺡﺎﻜﻨﻟﺎﺒ ﻰﻐﺘﺒﻤﻟﺍ ﻭﻫ ﺱﻴﺴﻤﻟﺍ ﻥﻷ ﻙﻟﺫ ﻑﻼﺨ ﻰﻠﻋ ﺃﻥ ﻟﺍﺩﺒﺭ ﻴﻟﺱ ﺒﻤﻭﻊﻀ ﻭﻁﺀ ﻟﻭﻭ ﺎﻜﻥ ﻤﻭﺎﻌﻀ‬
‫ﻝﺼﻭﻴ ﻻ ﻥﻤ ﺕﺩﺭ ﺎﻤ ﺀﻁﻭﻠﻟ ﺇﻟﻰ ﻭﻁﺎﻬﺌ ﻲﻓ ﻔﻟﺍﺭﺝ ﻭﻓﻲ ﺇ ﻤﺠﻋﺎﻬﻡ ﻴﺃﻀﺎ ﻠﻋﻰ ﺃﻥ ﻘﻌﻟﺍﻴﻡ ﺍﻟﻲﺘ ﻻ ﺩﻠﺘ ﻻ ﺘﺭﺩ ﺍﻭﻟﺼﺤﺢﻴ ﻲﻓ ﻩﺫﻫ‬
‫ﺍﺫﻫ ﻥﻤ ﻪﺒﺎﺤﺼﺃﻭ ﻙﻟﺎﻤ ﻰﻟﺇ ﺏﺴﻨ ﺎﻤﻭ ﻩﺎﻨﻴﺒ ﺎﻤ ﺔﻟﺄﺴﻤﻟﺍ ﻝﻁﺎﺒ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤﺒ ﺔﺼﺘﺨﻤ ﻥﺎﻴﺘﻹﺍ ﺔﺤﺎﺒﺇ ﻥﻷ ﻙﻟﺫ ﻥﻤ ﻥﻭﺀﺭﺒﻤ ﻡﻫﻭ‬
‫ﻝﺴﻨﻟﺍ ﺙﺒ ﺝﺍﻭﺯﻷﺍ ﻕﻠﺨ ﻲﻓ ﺔﻤﻜﺤﻟﺍ ﻥﻷﻭ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻘﻟ ﻝﺴﻨﻟﺍ ﻊﻀﻭﻤ ﺭﻴﻐﻓ ﻻ ﻴ ﻨﺎﻟﻪ ﻠﻤﻙ ﺡﺎﻜﻨﻟﺍ ﻭﻫﺫﺍ ﻭﻫ ﺍﻟﺤﻕ ﻭﻗﺩ‬
‫ﻝﺎﻗ ﻥﺎﻜﻓ ﺽﻴﺤﻟﺍ ﻡﺩ ﻥﻤ ﺭﺜﻜﺃ ﻭﺠﻨﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﻯﺫﻷﺍﻭ ﺭﺫﻘﻟﺍ ﻥﻷﻭ ﻡﻜﺤﻟﺍ ﻲﻓ ﺀﺍﻭﺴ ﺭﻜﺫﻟﺍ ﻁﺌﻻﻭ ﺎﻨﺩﻨﻋ ﻪﻨﺇ ﺔﻔﻴﻨﺤ ﻰﺒﺃ ﺏﺎﺤﺼﺃ‬
‫ﻝﻭﺒﻟﺍ ﻡﺎﻤﺼ ﺎﻤﺃﻭ ﻊﻨﺸﺃ ﻝﺎﻗﻭ ﻡﺤﺭﻟﺍ ﻡﺎﻤﺼ ﺭﻴﻐﻓ ﻝﺎﻗ ﻪﺴﺒﻗ ﻲﻓ ﻲﺒﺭﻌﻟﺍ ﻥﺒ ﺩﻤﺤﺃ ﻥﺒ ﺩﻤﺤﻤ ﺭﻜﺒ ﻭﺒﺃ ﻡﻼﺴﻹﺍ ﺭﺨﻓ ﻡﺎﻤﻹﺍ ﺦﻴﺸﻟﺍ ﺎﻨﻟ‬
‫ﻝﺎﻗﻭ ﺎﻬﺒ ﺍﺩﻗﺎﻋ ﻩﺩﻴ ﺝﺭﺨﺃﻭ ﻥﻴﺜﻼﺜﻭ ﺔﺴﻤﺨﺒ ﺀﻲﺸ ﻪﺒﺸﺃ ﺝﺭﻔﻟﺍ ﻪﻤﺎﻤﺇﻭ ﺕﻗﻭﻟﺍ ﻪﻴﻘﻓ ﻥﻴﺴﺤﻟﺍ ﻥﺒ ﻙﻠﺴﻤ ﻝﻭﺒﻟﺍ ﻥﻴﺜﻼﺜﻟﺍ ﺕﺤﺘ ﺎﻤ‬
‫ﺝﺭﻔﻟﺍ ﻰﻟﺎﻌﺘ ﷲﺍ ﻡﺭﺤ ﺩﻗﻭ ﺔﺴﻤﺨﻟﺍ ﻪﻴﻠﻋ ﺕﻠﻤﺘﺸﺍ ﺎﻤ ﺝﺭﻔﻟﺍﻭ ﺭﻜﺫﻟﺍ ﻙﻠﺴﻤﻭ ﻝﺎﺤ ﻝ ﺠﻷ ﺽﻴﺤﻟﺍ ﺍ ﻟﻨﺠﺎﺴﺔ ﺍﻟﻌﺎﺭﻀﺔ ﻟﻭﺄﻓﻰ ﺃﻥ ﻴﺤﺭﻡ‬
‫ﺩﻟﺍﺒﺭ ﻝﺠﻷ ﻝﺎﻗﻭ ﺔﻤﺯﻼﻟﺍ ﺔﺴﺎﺠﻨﻟﺍ ﻟﺎﻤﻙ ﺒﻻﻥ ﻫﻭﺏ ﻭﻋﻠﻲ ﺒﻥ ﺩﺎﻴﺯ ﻟﻤﺎ ﺃﺨﺒﺭﺍﻩ ﻥﺃ ﻨ ﺎﺴﺎ ﻤﺒﺼﺭ ﺘﻴ ﺤﺩﻭﺜﻥ ﻨﻋﻪ ﺃﻪﻨ ﻴﺠﻴﺯ ﻟﺫﻙ ﻨﻓﻔﺭ‬
‫ﻝﻗﺎﻨﻟﺍ ﺏﻴﺫﻜﺘ ﻰﻟﺇ ﺭﺩﺎﺒﻭ ﻙﻟﺫ ﻥﻤ ﻝﺎﻘﻓ ﻡﺜ ﻲﻠﻋ ﺍﻭﺒﺫﻜ ﻲﻠﻋ ﺍﻭﺒﺫﻜ ﻲﻠﻋ ﺍﻭﺒﺫﻜ ﻝﺎﻗ ﻝﻘﻴ ﻡﻟﺃ ﺎﺒﺭﻋ ﺎﻤﻭﻗ ﻡﺘﺴﻟﺃ ﷲﺍ ﻌﺘﺎﻟﻰ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ‬
‫ﻝﻫﻭ ﻡﻜﻟ ﻝﺩﺘﺴﺍ ﺎﻤﻭ ﺕﺒﻨﻤﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﻻﺇ ﺙﺭﺤﻟﺍ ﻥﻭﻜﻴ ﺯﻋ ﻪﻟﻭﻗ ﻥﺃ ﻥﻤ ﻑﻟﺎﺨﻤﻟﺍ ﻪﺒ ﻝﺠﻭ ﻝﻤﺎﺸ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺤﺒ ﻙﻟﺎﺴﻤﻠﻟ‬
‫ﻥﻋ ﺎﻫﺍﻭﺭ ﺓﺭﻴﻬﺸﻭ ﻥﺎﺴﺤ ﺔﺤﻴﺤﺼ ﺙﻴﺩﺎﺤﺄﺒﻭ ﻩﺎﻨﺭﻜﺫ ﺎﻤﺒ ﺔﺼﺼﺨﻤ ﻲﻫ ﺫﺇ ﺎﻬﻴﻓ ﺔﺠﺤ ﻼﻓ ﺎﻬﻤﻭﻤﻋ ﻝﻭﺴﺭ ﷲﺍ ﻠﺼﻰ ﷲﺍ ﻋﻠﻴﻪ‬
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‫ﻝﺒﻨﺤ ﻥﺒ ﺩﻤﺤﺃ ﺎﻫﺭﻜﺫ ﺭﺎﺒﺩﻹﺍ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﺓﺩﺭﺍﻭﺘﻤ ﺎﻬﻠﻜ ﺔﻔﻠﺘﺨﻤ ﻥﻭﺘﻤﺒ ﺎ ﹰﻴﺒﺎﺤﺼ ﺭﺸﻋ ﺎﻨﺜﺍ ﻡﻠﺴﻭ ﻲﻓ ﻤ ﺴﻩﺩﻨ ﻭﺒﺃﻭ‬
‫ﻝﺤﻤﻟﺍ ﻡﻴﺭﺤﺘ ﻩﺎﻤﺴ ﺀﺯﺠ ﻲﻓ ﺎﻬﻗﺭﻁﺒ ﻱﺯﻭﺠﻟﺍ ﻥﺒ ﺝﺭﻔﻟﺍ ﻭﺒﺃ ﺎﻬﻌﻤﺠ ﺩﻗﻭ ﻡﻫﺭﻴﻏﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﻲﺌﺎﺴﻨﻟﺍﻭ ﺩﺅﺍﺩ ﻰﺒﺃ ﺎﻨﺨﻴﺸﻟﻭ ﻩﻭﺭﻜﻤﻟﺍ‬
‫ﻻﻭ ﺔﻟﺄﺴﻤﻟﺍ ﻲﻓ ﺢﻴﺤﺼﻟﺍﻭ ﻊﺒﺘﻤﻟﺍ ﻕﺤﻟﺍ ﻭﻫ ﺍﺫﻫﻭ ﺕﻠﻗ ﺭﺎﺒﺩﻷﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﺯﺎﺠﺃ ﻥﻤ ﺭﺎﺒﺩﺇ ﺭﺎﻬﻅﺇ ﻩﺎﻤﺴ ﺀﺯﺠ ﻙﻟﺫ ﻲﻓ ﺎ ﹰﻀﻴﺃ ﺱﺎﺒﻌﻟﺍ‬
‫ﻱﻭﺭ ﺩﻗﻭ ﻡﻟﺎﻌﻟﺍ ﺔﻟﺯ ﻥﻤ ﺎﻨﺭﺫﺤ ﺩﻗﻭ ﻪﻨﻋ ﺢﺼﺘ ﻥﺃ ﺩﻌﺒ ﻡﻟﺎﻋ ﺔﻟﺯ ﻰﻠﻋ ﺔﻟﺯﺎﻨﻟﺍ ﻩﺫﻫ ﻲﻓ ﺝﺭﻌﻴ ﻥﺃ ﺭﺨﻷﺍ ﻡﻭﻴﻟﺍﻭ ﷲﺎﺒ ﻥﻤﺅﻤﻟ ﻲﻐﺒﻨﻴ‬
‫ﺭﻜﺫ ﺎﻤﻜ ﻙﻟﺫﺒ ﻪﻨﻋ ﺭﺒﺨﺃ ﻥﻤ ﻊﻓﺎﻨ ﺏﺫﻜ ﻙﻟﺫﻜﻭ ﻪﻨﻋ ﷲﺍ ﻰﻀﺭ ﻪﺒ ﻕﺌﻼﻟﺍ ﻭﻫ ﺍﺫﻫﻭ ﻪﻠﻌﻓ ﻥﻤ ﺭﻴﻔﻜﺘﻭ ﺍﺫﻫ ﻑﻼﺨ ﺭﻤﻋ ﻥﺒ ﻥﻋ‬
‫ﻟﺍ ﻨﺴﺌﺎﻲ ﻭﻗﺩ ﺘ ﻘﺩﻡ ﻭﺃﻨﻜﺭ ﺫﻟﻙ ﻟﺎﻤﻙ ﺍﻭ ﺴﺘﻌﻅﻤﻪ ﺫﻜﻭﺏ ﻤﻥ ﻨﺴﺏ ﻟﺫﻙ ﻴﻟﺇﻪ ﻭﺭﻭﻯ ﺍﻟﺩﺍﺭﻤﻲ ﻭﺒﺃ ﻤﺤﻤﺩ ﻲﻓ ﻤ ﺴﻩﺩﻨ ﻋﻥ ﺴﻌﺩﻴ ﺒﻥ ﻴﺴﺎﺭ‬
‫ﻝﺎﻗ ﺏﺎﺒﺤﻟﺍ ﻰﺒﺃ ﻝﻭﻘﺘ ﺎﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻥﻬﺒ ﺽﻤﺤﺃ ﻥﻴﺤ ﻱﺭﺍﻭﺠﻟﺍ ﻲﻓ ﻝﺎﻗ ﻝﺎﻘﻓ ﺭﺒﺩﻟﺍ ﻪﻟ ﺕﺭﻜﺫﻓ ﺽﻴﻤﺤﺘﻟﺍ ﺎﻤﻭ ﻝﻫ ﻝﻌﻔﻴ ﻙﻟﺫ‬
‫ﻝﻭﺴﺭ ﺕﻌﻤﺴ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﻋ ﺩﻨﺴﺃﻭ ﻥﻴﻤﻠﺴﻤﻟﺍ ﻥﻤ ﺩﺤﺃ ﻝﻭﻘﻴ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ ﺱﺎﻨﻟﺍ ﺎﻬﻴﺃ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺓﺭﻴﺭﻫ ﻰﺒﺃ ﻥﻋ ﺩﻨﺴﺃﻭ ﻕﻠﻁ ﻥﺒ ﻰﻠﻋ ﻥﻋ ﻪﻠﺜﻤﻭ ﻥﻫﺯﺎﺠﻋﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ ﻕﺤﻟﺍ ﻝﺎﻗ ﻤﻥ ﺘﺃﻰ‬
‫ﺍ ﻤﺭﺓﺃ ﻲﻓ ﺩﺒﺭﺎﻫ ﻡﻟ ﻴﻨﻅﺭ ﷲﺍ ﺘﻌﺎﻟﻰ ﻟﺇﻴﻪ ﻡﻭﻴ ﺍ ﻟﻘﻴﻤﺎﺔ ﻭﺭﻭﻯ ﻭﺒﺃ ﺍﺩﺅﺩ ﺍ ﻟﻁﻴﺎﻟﺴﻲ ﻲﻓ ﻤ ﺴﻩﺩﻨ ﻋﻥ ﺓﺩﺎﺘﻗ ﻋﻥ ﻤﻋﺭﻭ ﺒﻥ ﺸﻌﻴﺏ ﻋﻥ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻰﺒﻨﻟﺍ ﻥﻋ ﻭﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻪﻴﺒﺃ ﻝﺎﻗ ﻠﺘﻙ ﻟﺍﻠﻭﻁﻴﺔ ﻐﺼﻟﺍﺭﻯ ﻴﻌﻲﻨ ﺇﺘﺎﻴﻥ ﺍﻟﻤﺭﺓﺃ ﻲﻓ ﺒﺩﺭﻫﺎ ﻭﺭﻭﻯ ﻥﻋ‬
‫ﻝﺎﻗ ﻪﻨﺃ ﺱﻭﺎﻁ ﻝﻤﻋ ﺀﺩﺒ ﻥﺎﻜ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻁﻭﻟ ﻡﻭﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﻥﻋ ﺀﻲﺸﻟﺍ ﺕﺒﺜ ﺍﺫﺇﻭ ﺭﺫﻨﻤﻟﺍ ﻥﺒ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻪﻴﻠﻋ‬
‫ﻭﺴﻡﻠ ﺍ ﺴﺘﻐﻰﻨ ﺒﻪ ﻋﻤﺎ ﺴﻭﺍﻩ ‪.‬‬
‫ﻔﺘ ﺴﻴﺭ ﺍﻟﻘﺭﻁﻲﺒ ﺝ‪/3‬ﺹ‪. 96 -91‬‬
‫ﻝﺎﻗﻭ ﺒﻋﺩ ﻟﺍﺭﺤﻤﻥ ﺒﻥ ﻤﺤﻤﺩ ﻟﺍﺜﻌﻲﺒﻟﺎ ﺩﻨﻋ ﻟﻭﻗﻪ ﻌﺘﺎﻟﻰ ‪ ) :‬ﻨ ﺴﻜﺅﺎﻡ ﺤﺭﺙ ﻡﻜﻟ ( ﻴﻵﺍﺔ ﻤ ﺒﻴﺔﺤ ﻴﻬﻟﺕﺂ ﺍﻹﺘﻥﺎﻴ ﻜﻠﻬﺎ ﺍﺫﺇ ﻜﺎﻥ ﺍﻟﻭﻁﺀ ﻓﻲ‬
‫ﻝﺎﻗ ﻉﺭﺩﺯﻤﻟﺍ ﻭﻫ ﺫﺇ ﺔﺼﺎﺨ ﺝﺭﻔﻟﺍ ﻲﻓ ﻻﺇ ﻊﻘﺘ ﻡﻟ ﺔﺤﺎﺒﻹﺍ ﻥﺃ ﻰﻁﻌﺘ ﺙﺭﺤﻟﺍ ﻪﻅﻔﻟﻭ ﺙﺭﺤﻟﺍ ﻊﻀﻭﻤ ﻲﻓﻭ ﻪﻤﺎﻜﺤﺃ ﻲﻓ ﻲﺒﺭﻌﻟﺍ ﻥﺒﺍ‬
‫ﻝﻭﺯﻨ ﺏﺒﺴ ﺭﺒﺎﺠ ﻥﻋ ﻰﻟﻭﻷﺍ ﺕﺎﻴﺍﻭﺭ ﺔﻴﻵﺍ ﻩﺫﻫ ﻝﺎﻗ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻫﺭﺒﺩ ﻥﻤ ﺎﻬﻠﺒﻗ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﺕﻟﺯﻨﻓ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺔﻤﻠﺴ ﻡﺃ ﺕﻟﺎﻗ ﺔﻴﻨﺎﺜﻟﺍ ﺔﻤﺌﻷﺍ ﻪﺠﺭﺨ ﺢﻴﺤﺼ ﺙﻴﺩﺤ ﺍﺫﻫﻭ ﺔﻴﻵﺍ‬
‫ﻝﺎﻗ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺀﺎﺠ ﺭﻤﻋ ﻥﺃ ﻱﺫﻤﺭﺘﻟﺍ ﻯﻭﺭ ﺎﻤ ﺔﺜﻟﺎﺜﻟﺍ ﻩﺭﻴﻏﻭ ﻡﻠﺴﻤ ﻪﺠﺭﺨ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻥﺎﻜ ﺍﺫﺇ ﺓﺭﺒﺩﻤﻭ ﺔﻠﺒﻘﻤ ﺎﻬﻴﺘﺄﻴ‬
‫ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﺕﻜﻠﻫ ﻪﻟ ﻝﺎﻗ ﻙﻜﻠﻫﺃ ﺎﻤﻭ ﻝﺎﻗ ﺤﻭﻟﺕ ﺍﻟﺒﺎﺭﺤﺔ ﺭﺤﻲﻠ ﻡﻠﻓ ﻴﺭﺩ ﻠﻋﻴﻪ ﻟﺍﻨﻲﺒ ﺼﻠﻰ ﷲﺍ ﻋ ﻠﻴﻪ ﻭ ﺴﻡﻠ ﺸ ﻴﺌﺎ ﻰﺘﺤ ﻨﺯﻟﺕ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻝﺒﻗﺃ ﻰﻬﺘﻨﺍ ﺭﺒﺩﻟﺍ ﻕﺘﺃﻭ ﺭﺒﺩﺃﻭ ﻝﺎﻗ ﻉ ﻰﻨﺃﻭ ﺌﺸ ﺘﻡ ﻤﻌﻩﺎﻨ ﺩﻨﻋ ﻤﺠﻬﻭﺭ ﻠﻌﻟﺍ ﻤﺀﺎ ﻤﻥ ﺃﻱ ﻭﺠﻪ ﺸ ﺌﺘﻡ ﺒﻘﻤ ﻠﺔ ﻭ ﻤﺒﺩﺭﺓ‬
‫ﺏﻨﺠ ﻰﻠﻋ ﻝﺎﻗ ﻝﻭﺴﺭ ﻥﻋ ﺩﺭﻭ ﺩﻗﻭ ﻉ ﻝﺎﻗ ﻪﻨﺃ ﻩﺭﻴﻏ ﻲﻓﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻑﻨﺼﻤ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺇﺘﺎﻴﻥ ﻨﻟﺍ ﺴﺀﺎ ﻲﻓ‬
‫ﻪﻨﺍ ﻪﻴﻓ ﻪﻨﻋ ﺩﺭﻭﻭ ﻡﺍﺭﺤ ﻥﻫﺭﺎﺒﺩﺃ ﻝﺎﻗ ﻪﻨﺃ ﻪﻨﻋ ﺩﺭﻭﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻝﺎﻗ ﻤﻥ ﻰﺘﺃ ﺍﻤﺭﺓﺃ ﻓﻲ ﺒﺩﺭﻫﺎ ﻓﻘﺩ ﻔﻜﺭ ﺒﻤﺎ‬
‫ﻝﺯﻨﺃ ﻠﻋﻰ ﻠﻗﺏ ﻤﺤﺩﻤ ﻫﻭﺫﺍ ﻭﻫ ﻟﺍﺤﻕ ﻤﻟﺍ ﺘﻊﺒ ﻭﻻ ﻴﻨﺒﻲﻐ ﺅﻤﻟﻤﻥ ﺒﺎﷲ ﺃﻥ ﻌﻴﺭﺝ ﻬﺒ ﺫﻩ ﺍ ﻟﺎﻨﺯﻟﺔ ﻰﻠﻋ ﻟﺯﺔ ﺎﻋﻟﻡ ﺩﻌﺒ ﻥﺃ ﺘﺼﺢ ﻋﻨﻪ ﷲﺍﻭ‬
‫ﻟﺍﻤﺭﺸﺩ ﻻ ﺭﺏ ﻴﻏﺭﻩ ‪.‬‬
‫ﻔﺘ ﺴﻴﺭ ﻟﺍ ﺜﺎﻌﻟﺒﻲ ﺝ‪/1‬ﺹ‪. 173 -172‬‬
‫ﻝﺎﻗﻭ ﻟﺍﺒﻐﻭﻱ ﻋﻨﺩ ﻗ ﻭﻟﻪ ﻰﻟﺎﻌﺘ ( ‪:‬ﻨ ﺴﺎﺅﻡﻜ ﺤﺭﺙ ﻡﻜﻟ ﺘﺄﻓﻭﺍ ﺤﺭﺜﻜﻡ ﻰﻨﺃ ﺌﺸ ﺘﻡ ( ﺃﺨﺒﺭﻨﺎ ﺃﺒﻭ ﺴ ﻌﻴﺩ ﺃﺤﻤﺩ ﺒﻥ ﺒﺇﺭﻫﺍﻴﻡ ﻟﺍ ﺸﺭﻴﻲﺤ ﻨﺃﺎ ﻭﺒﺃ‬
‫ﻥﻋ ﻲﻤﻘﻟﺍ ﺏﻭﻘﻌﻴ ﺎﻨﺃ ﺱﻨﻭﻴ ﺎﻨﺃ ﻱﺩﺎﻨﻤﻟﺍ ﻥﺒﺍ ﺎﻨﺃ ﺏﻭﻘﻌﻴ ﻥﺒ ﺩﻤﺤﻤ ﺎﻨﺭﺒﺨﺃ ﻲﻨﺎﻬﺒﺼﻷﺍ ﺩﻤﺎﺤ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﺎﻨﺭﺒﺨﺃ ﻲﺒﻠﻌﺜﻟﺍ ﻕﺤﺴﺇ‬
‫ﻝﻭﺴﺭ ﻰﻟﺇ ﺭﻤﻋ ﺀﺎﺠ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺭﻴﺒﺠ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﺓﺭﻴﻐﻤﻟﺍ ﻥﺒ ﺭﻔﻌﺠ ﻡﺘﺌﺸ ﻰﻨﺃ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﻭﺴﺭ ﺎﻴ ﺕﻜﻠﻫ ﷲﺍ‬
‫ﻝﺎﻗ ﻙﻜﻠﻫﺃ ﻱﺫﻟﺍ ﺎﻤﻭ ﻝﺎﻗ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻪﻴﻟﺇ ﷲﺍ ﻰﺤﻭﺃﻭ ﺎﺌﻴﺸ ﻪﻴﻠﻋ ﺩﺭﻴ ﻡﻠﻓ ﺔﺤﺭﺎﺒﻟﺍ ﻲﻠﺤﺭ ﺕﻟﻭﺤ‬
‫ﻝﻭﻘﻴ ﻝﺒﻗﺃﻭ ﺭﺒﺩﺃ ﺘﺍﻭﻕ ﺒﺩﻟﺍﺭ ﻟﺍﻭﺤﻀﻴﺔ ﺃﺨﺎﻨﺭﺒ ﺃﺤﻤﺩ ﺒﻥ ﺩﺒﻋ ﷲﺍ ﺎﺼﻟﺍﻟﺤﻲ ﺃﺨﻨﺭﺒﺎ ﺃﺤﻤﺩ ﺒﻥ ﺍ ﻟﺤﺴﻴﻥ ﺍﻟﺤﻴﺭﻱ ﻨﺃﺎ ﺎﺼﺤﺏ ﺒﺍﻥ ﺃﺤﻤﺩ‬
‫ﻝﻭﻘﻴ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺭﺒﺎﺠ ﻊﻤﺴ ﻪﻨﺃ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒﺍ ﻥﻋ ﺔﻨﻴﻴﻋ ﻥﺒﺍ ﺎﻨﺃ ﺏﻴﻨﻤ ﻥﺒ ﻡﻴﺤﺭﻟﺍ ﺩﺒﻋ ﺎﻨﺃ ﻲﺴﻭﻁﻟﺍ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ ﻱﺫﻟﺍ ﻲﻓ‬
‫ﻝﻭﺤﺃ ﻥﻭﻜﻴ ﺩﻟﻭﻟﺍ ﻥﺃ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻨﻓﺯﻟﺕﻨ ﺴﺎﺅﻡﻜ ﺤﺭﺙ ﺘﺄﻓ ﻡﻜﻟﻭﺍ ﺤﺭﺜﻜﻡ ﻨﺃﻰ ﺸ ﺌﻡﺘ ﻭﺭﻭﻯ ﻤﺠﺩﻫﺎ ﻥﻋ ﻥﺒﺍ‬
‫ﺱﺎﺒﻋ ﻝﺎﻗ ﻝﻫﺃ ﻥﺄﺸ ﻥﻤ ﻥﺎﻜ ﻜﻟﺍﺘﺎﺏ ﻥﺃ ﻻ ﻴﺄﺘﻭﺍ ﻨﻟﺍ ﺴﺀﺎ ﻻﺇ ﻠﻋﻰ ﺤﻑﺭ ﺫﻭﻟﻙ ﺃﺴﺘﺭ ﺎﻤ ﻜﺘﻭﻥ ﻤﻟﺍﺭﺃﺓ ﺎﻜﻭﻥ ﺍﺫﻫ ﻟﺍﺤﻲ ﻤﻥ ﺎﺼﻨﻷﺍﺭ‬
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‫ﺩﻗ ﺃﺨﺫﻭﺍ ﻟﺫﺒﻙ ﻤﻥ ﻡﻬﻠﻌﻓ ﻜﻭﺎﻥ ﻫﺫﺍ ﻟﺍﺤﻲ ﻤﻥ ﻗ ﺭﻴﺵ ﺫﻠﺘﻴ ﺫﻭﻥ ﻤ ﻨﻬﻥ ﻼﺒﻘﻤﺕ ﻭﻤﺒﺩﺭﺍﺕ ﻭﻤﺴﻴﻘﻠﺘﺎﺕ ﻠﻓﻤﺎ ﻡﺩﻗ ﺍ ﻟﻤﻬﺎﺠﺭﻭﻥ ﻟﺍ ﻤﺩﻴﺔﻨ‬
‫ﻝﺠﺭ ﺝﻭﺯﺘ ﻡﻬﻨﻤ ﻤﺍﺭﺓﺃ ﻤﻥ ﺍﻷﻨﺼﺎﺭ ﻫﺫﻓﺏ ﻨﺼﻴﻊ ﺎﻬﺒ ﻟﺫﻙ ﺄﻓﻨﻜﺭﺕ ﻋ ﻠﻴﻬﻪ ﻭﻗﺎﻟﺕ ﺇﻨﺎ ﻜﻨﺎ ﻰﺘﺅﻨ ﻰﻠﻋ ﺤﺭﻑ ﻓﺈﻥ ﺌﺸﺕ ﻊﻨﺼﺎﻓ ﻟﺫﻙ‬
‫ﻝﻭﺴﺭ ﻙﻟﺫ ﻎﻠﺒﻓ ﺎﻤﻫﺭﻤﺃ ﻯﺭﺴ ﻰﺘﺤ ﻲﻨﺒﻨﺘﺠﺎﻓ ﻻﺇﻭ ﻝﺯﻨﺄﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﷲﺍ‬
‫ﻟﺎﻌﺘ ﻰ ﻨ ﺴﻜﺅﺎﻡ ﺤﺭﺙ ﻡﻜﻟ ﺍﻵﺔﻴ ﻌﻴﻨﻲ ﻤﻭﻊﻀ ﺩﻟﻭﻟﺍ ﻓﺄﺍﻭﺘ ﺤﺭﺜﻡﻜ ﻰﻨﺃ ﺸ ﺌﺘﻡ ﺒﻘﻤﻼﺕ ﻭﻤﺒﺩﺭﺍﺕ ﻤﻭﺴﺘﻠﻘﻴﺎﺕ ﻭ ﻰﻨﺃ ﺤﻑﺭ ﺍﺴﺘﻔﻬﺎﻡ‬
‫ﻝﺎﺤﻟﺍ ﻥﻋ ﻻﺍﺅﺴ ﻥﻭﻜﻴ ﻝﺤﻤﻟﺍﻭ ﻝﺎﻗﻭ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻥﻭﻜﻴ ﻥﺃ ﺩﻌﺒ ﻡﺘﺌﺸ ﺙﻴﺤﻭ ﻡﺘﺌﺸ ﻑﻴﻜ ﻩﺎﻨﻌﻤ ﻜﻋﺭﻤﺔ ﻰﻨﺃ ﺸ ﺌﺘﻡ ﻨﺇﻤﺎ ﻭﻫ‬
‫ﻝﻴﻟﺩ ﻪﻴﻓﻭ ﻉﺭﺯﺘ ﻲﺘﻟﺍ ﺽﺭﻷﺍ ﺔﻟﺯﻨﻤﺒ ﺩﻟﻭﻟﺍ ﺕﺒﻨﻤﻭ ﻡﻜﻟ ﻉﺭﺯﻤ ﻱﺃ ﻡﻜﻟ ﻪﻠﺜﻤﻭ ﺝﺭﻔﻟﺍ ﻥﻷ ﺭﺎﺒﺩﻷﺍ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﻝﺤﻤ ﻟﺍﺤﺭﺙ ﻟﺍﻭﺭﺯﻉ‬
‫ﻝﺒﻘﻟﺍ ﻭﻫ ﻻ ﺒﺩﻟﺍﺭ ﻝﺎﻗﻭ ﻝﺯﻌﻟﺍ ﻲﻓ ﺍﺫﻫ ﺏﻴﺴﻤﻟﺍ ﻥﺒ ﺩﻴﻌﺴ ﻝﺌﺴﻭ ﺍﻭﻟﺯﻌﺘ ﻼﻓ ﻡﺘﺌﺸ ﻥﺇﻭ ﺍﻭﻟﺯﻋﺎﻓ ﻡﺘﺌﺸ ﻥﺇ ﻲﻨﻌﻴ ﻝﺯﻌﻟﺍ ﻥﻋ ﺱﺎﺒﻋ ﻥﺒﺍ‬
‫ﻝﺎﻘﻓ ﻝﺎﻗ ﻪﻨﺃ ﻪﻨﻋ ﻱﻭﺭﻭ ﻭﺭﺄﻓ ﺕﺌﺸ ﻥﺇﻭ ﺵﻁﻋﺎﻓ ﺕﺌﺸ ﻥﺇ ﻙﺜﺭﺤ ﻪﺒﻭ ﺔﻴﺭﺎﺠﻟﺍ ﺭﻤﺄﺘﺴﺘ ﻝﺎﻗ ﻝﺯﻌﻟﺍ ﺔﻋﺎﻤﺠ ﻩﺭﻜﻭ ﺩﻤﺤﺃ ﻝﺎﻗﻭ ﻭﻫ‬
‫ﻊﻓﺎﻨ ﻥﻋ ﻙﻟﺎﻤ ﻥﻋ ﻱﻭﺭﻭ ﻲﻔﺨﻟﺍ ﺩﺃﻭﻟﺍ ﻝﺎﻗ ﻝﺎﻘﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﺃﺭﻘﻓ ﻑﺤﺼﻤﻟﺍ ﺭﻤﻋ ﻥﺒﺍ ﻰﻠﻋ ﻙﺴﻤﺃ ﺕﻨﻜ ﻱﺭﺩﺘﺃ‬
‫ﻻ ﺕﻠﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨ ﻡﻜﻴﻓ ﻝﺎﻗ ﻝ ﺠﺭ ﻲﻓ ﺕﻟﺯﻨ ﻰﺘﺃ ﺍﻤﺘﺃﺭﻪ ﻲﻓ ﺒﺩﺭﻫﺎ ﻓ ﺸﻕ ﻟﺫﻙ ﻋﻠﻴﻪ ﻓﻨﺯﻟﺕ ﻩﺫﻫ ﺍﺔﻴﻵ ﻭﻴﺤﻜﻰ ﻋﻥ ﻤﺎﻟﻙ ﺎﺒﺇﺤﺔ‬
‫ﻝﺎﻘﻓ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻡﻟﺎﺴ ﻲﻘﻟ ﻪﻨﺃ ﻥﺴﺤﻟﺍ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻯﻭﺭﻭ ﻪﺒﺎﺤﺼﺃ ﻙﻟﺫ ﺭﻜﻨﺃﻭ ﻙﻟﺫ ﻟﻪ ﺎﻴ ﺒﺃﺎ ﺭﻤﻋ ﺎﻤ ﺤﺩﺜﺕ ﺒﺤﻴﺩﺙ ﻊﻓﺎﻨ ﻋﻥ‬
‫ﻝﺎﻘﻓ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺈﺒ ﺎﺴﺄﺒ ﻯﺭﻴ ﻥﻜﻴ ﻡﻟ ﻪﻨﺃ ﷲﺍ ﺩﺒﻋ ﺎﻤﻨﺇ ﺄﻁﺨﺃﻭ ﺩﺒﻌﻟﺍ ﺏﺫﻜ ﻝﺎﻗ ﻥﻤ ﻥﻬﺠﻭﺭﻓ ﻲﻓ ﻥﻭﺘﺅﻴ ﷲﺍ ﺩﺒﻋ‬
‫ﻝﻴﻟﺩﻟﺍﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻝﻼﺨﻟﺍ ﺩﻤﺤﺃ ﻥﺒ ﺯﻴﺯﻌﻟﺍ ﺩﺒﻋ ﺎﻨﺃ ﺏﻴﻁﺨﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻥﺒ ﺏﺎﻫﻭﻟﺍ ﺩﺒﻋ ﺎﻨﺭﺒﺨﺃ ﺎﻤ ﺭﺎﺒﺩﻷﺍ ﻡﻴﺭﺤﺘ ﻰﻠﻋ ﺃﺨﺒﺭﻨﺎ ﻭﺒﺃ‬
‫ﻥﺒ ﻭﺭﻤﻋ ﻥﻋ ﺏﺌﺎﺴﻟﺍ ﻥﺒ ﻲﻠﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﺎﻨﺭﺒﺨﺃ ﻊﻓﺎﺸ ﻥﺒ ﻲﻠﻋ ﻥﺒ ﺩﻤﺤﻤ ﺭﻤﻋ ﺎﻨﺃ ﻲﻌﻓﺎﺸﻟﺍ ﺎﻨﺭﺒﺨﺃ ﻊﻴﺒﺭﻟﺍ ﺎﻨﺃ ﻡﺼﻷﺍ ﺱﺎﺒﻌﻟﺍ‬
‫ﻼﺠﺭ ﻥﺃ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﻋ ﺝﻼﺤﻟﺍ ﻥﺒ ﺔﺤﻴﺤﺃ ﻝﺄﺴ ﻝﺎﻘﻓ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ‬
‫ﷲﺍ ﻋﻠﻴﻪ ﻭ ﺴﻡﻠ ﻲﻓ ﺃﻱ ﺍ ﻟﺨﺭﻤﺘﻴﻥ ﻭﺃ ﻲﻓ ﺃﻱ ﻟﺍﺨﺭﺯﺘﻴﻥ ﺃﻭ ﻓﻲ ﻟﺍﺨﺼﻔﺘﻴﻥ ﺃﻤﻥ ﺒﺩﺭﻫﺎ ﻲﻓ ﺒﻗ ﻠﻬﺎ ﻓﻨﻡﻌ ﻡﺃ ﻤﻥ ﺎﻫﺭﺒﺩ ﻲﻓ ﺩﺒﺭﺎﻫ ﻼﻓ‬
‫ﺈﻓ ﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﺤﻲ ﻤﻥ ﻟﺍﻕﺤ ﻻ ﺄﺘﺘﻭﺍ ﻟﺍ ﻨﺴﺀﺎ ﻲﻓ ﺎﺒﺩﺃﺭﻫﻥ ﺃﺨﻨﺭﺒﺎ ﺃﺤﻤﺩ ﺒﻥ ﺒﺇﺭﻫﺍﻴﻡ ﺍ ﻟﺸﺭﻴﺤﻲ ﺎﻨﺃ ﻭﺒﺃ ﺇ ﺴﺤﻕ ﺍﻟﺜﻌﻠﺒﻲ ﻨﺃﺎ ﺒﺃﻭ ﺩﺒﻋ‬
‫ﷲﺍ ﺍ ﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺤﺎﻓﻅ ﺃﻨﺎ ﻋﻤﺭ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺍ ﻟﻘﺎﺴﻡ ﺩﻨﻭﺎﻬﻨﻟﺍﻱ ﺃﺨﻨﺭﺒﺎ ﻤﺤﻤﺩ ﺒﻥ ﺩﺒﻋ ﺍﷲ ﺒﻥ ﺴ ﻠﻴﻤﺎﻥ ﺍﻟﻀﺤﺭﻤﻲ ﻨﺃﺎ ﺩﺒﻋ‬
‫ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﻲﺒﺃ ﻥﻋ ﺀﻼﻌﻟﺍ ﻥﻋ ﺩﻟﺎﺨ ﻥﺒ ﻡﻠﺴﻤ ﻥﻋ ﺓﺩﺌﺍﺯ ﻲﺒﺃ ﻥﺒ ﺎﻴﺭﻜﺯ ﻥﺒ ﻰﻴﺤﻴ ﺎﻨﺃ ﻥﺎﺒﺃ ﻥﺒ ﷲﺍ ﻝﺎﻗ ‪ :‬ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﺼﻠﻰ‬
‫ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻠﻡ ﻭﻌﻠﻤﻥ ﻥﻤ ﺘﺃﻰ ﻤﺍﺭﺓﺃ ﻓﻲ ﺒﺩﺭﻫﺎ ‪.‬‬
‫ﻔﺘ ﺴﻴﺭ ﻭﻐﺒﻟﺍﻱ ﺝ‪/1‬ﺹ‪. 199 -198‬‬
‫ﻝﺎﻗﻭ ﻝﻌﺠﻭ ﻉﺭﺩﺯﻤﻟﺍ ﺙﺭﺤﻟﺍ (ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ) ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺩﻨﻋ ﺹﺎﺼﺠﻟﺍ ﻲﻓ ﺍﺫﻫ ﻤﻟﺍﻭﻊﻀ ﻜﻨﺔﻴﺎ‬
‫ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻪﻟﻭﻗﻭ ﺩﻻﻭﻷﺍ ﻉﺭﺩﺯﻤ ﻥﻬﻨﻷ ﺎﺜﺭﺤ ﺀﺎﺴﻨﻟﺍ ﻰﻤﺴﻭ ﻉﺎﻤﺠﻟﺍ ﻥﻋ ﻝﺩﻴ ﻰﻠﻋ ﺓﺭﻭﺼﻘﻤ ﺀﻁﻭﻟﺍ ﺔﺤﺎﺒﺇ ﻥﺃ ﻰﻠﻋ‬
‫ﻟﺍ ﺠﻤﺎﻉ ﻲﻓ ﻔﻟﺍﺭﺝ ﻪﻨﻷ ﻤﻭﻀﻊ ﻟﺍﺤﺭﺙ ﺍﻭﺨﺘﻠﻑ ﻓﻲ ﺇﺘﻴﺎﻥ ﻟﺍ ﻨﺴﺎﺀ ﻓﻲ ﺎﺒﺩﺃﺭﻫﻥ ﺎﻜﻓﻥ ﺼﺃﺤﺎﺒﻨﺎ ﻴﺤﺭﻤﻭﻥ ﺫﻟﻙ ﻭ ﻴﻨﻬﻭﻥ ﻨﻋﻪ ﺃﺸﺩ‬
‫ﻝﻭﻗ ﻭﻫﻭ ﻲﻬﻨﻟﺍ ﻲﻨﺯﻤﻟﺍ ﻩﺎﻜﺤ ﺎﻤﻴﻓ ﻲﻌﻓﺎﺸﻟﺍﻭ ﻱﺭﻭﺜﻟﺍ ﻝﺎﻗ ﻟﺍﻁﺤﺎﻭﻱ ﻭﺤﻰﻜ ﻟﻨﺎ ﻤﺤﻤﺩ ﺒﻥ ﺒﻋﺩﷲﺍ ﺒﻥ ﻋﺒﺩﺍﻟﺤﻜﻡ ﺃﻨﻪ ﻤﺴﻊ ﻟﺍ ﺸﺎﻓﻌﻲ‬
‫ﻝﻭﻘﻴ ﻝﻭﺴﺭ ﻥﻋ ﺢﺼ ﺎﻤ ﻝﻼﺤ ﻪﻨﺃ ﺱﺎﻴﻘﻟﺍﻭ ﺀﻲﺸ ﻪﻠﻴﻠﺤﺘ ﻻﻭ ﻪﻤﻴﺭﺤﺘ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻭﺭﻭﻯ ﺒﺼﺃﻎ ﺒﻥ ﺍﻟﻔﺭﺝ ﻋﻥ‬
‫ﻙﻟﺎﻤ ﻥﻋ ﻡﺴﺎﻘﻟﺍ ﻥﺒﺍ ﻝﺎﻗ ﻝﻼﺤ ﻪﻨﺃ ﻪﻴﻓ ﻙﺸﻴ ﻲﻨﻴﺩ ﻲﻓ ﻪﺒ ﻱﺩﺘﻗﺃ ﺍﺩﺤﺃ ﺕﻜﺭﺩﺃ ﺎﻤ ﻴﻌﻨﻲ ﻭﻁﺀ ﻤﻟﺍﺭﺓﺃ ﻓﻲ ﺒﺩﺭﻫﺎ ﻡﺜ ﻗﺭﺃ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ‬
‫ﻝﺎﻗ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﻪﻴﻓ ﻙﺸﺃ ﺎﻤﻭ ﺍﺫﻫ ﻥﻤ ﻥﻴﺒﺃ ﺀﻲﺸ ﻱﺄﻓ ﻝﺎﻗ ﺍﺒﻥ ﺍ ﻟﻘﺎﺴﻡ ﻠﻘﻓﺕ ﻟﻤﻙﻟﺎ ﺒﻥ ﺱﻨﺃ ﻋﻨﺎﻨﺩ ﺒﻤﺼﺭ ﻟﺍﻠﻴﺙ ﺒﻥ‬
‫ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﻥﻋ ﺏﻭﻘﻌﻴ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﺎﻨﺜﺩﺤﻴ ﺩﻌﺴ ﻝﺎﻗ ﻝﻭﻘﺘ ﺎﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻝﺎﻘﻓ ﻥﻬﻟ ﺽﻤﺤﻨﺃ ﻱﺭﺍﻭﺠﻟﺍ ﻲﻓ‬
‫ﻭﻤﺎ ﻟﺍ ﺘﺤﻴﻤﺽ ﻜﺫﻓﺭﺕ ﺒﺩﻟﺍﺭ ﻝﺎﻗ ﻝﻌﻔﻴﻭ ﻝﺎﻘﻓ ﻥﻴﻤﻠﺴﻤﻟﺍ ﻥﻤ ﺩﺤﺃ ﻙﻟﺫ ﻟﺎﻤﻙ ﺩﻬﺸﺄﻓ ﻋﻠﻰ ﺭﺒﻴﺔﻌ ﺒﻥ ﻲﺒﺃ ﺩﺒﻋ ﻟﺍﺭﺤﻤﻥ ﺩﺤﻴﺜﻲﻨ ﻥﻋ‬
‫ﻝﺄﺴ ﻪﻨﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﻝﺎﻘﻓ ﻪﻨﻋ ﺭﻤﻋ ﻥﺒﺍ ﻪﺒ ﺱﺄﺒ ﻻ ﻝﺎﻗ ﻝﺎﻘﻓ ﻡﺴﺎﻘﻟﺍ ﻥﺒﺍ ﻝﺠﺭ ﻲﻓ ﻤﻟﺍ ﺠﻠﺱ ﻴﺎ ﺃﺒﺎ ﺩﺒﻋ ﷲﺍ ﻓﺈﻨﻙ‬
‫ﻪﻨﺃ ﻡﻟﺎﺴ ﻥﻋ ﺭﻜﺫﺘ ﻝﺎﻗ ﻝﺎﻘﻓ ﺱﺎﺒﻋ ﻥﺒﺍ ﻰﻠﻋ ﺔﻤﺭﻜﻋ ﺏﺫﻜ ﺎﻤﻜ ﺎﻌﻓﺎﻨ ﻲﻨﻌﻴ ﻲﺒﺃ ﻰﻠﻋ ﺞﻠﻌﻟﺍ ﺏﺫﻜ ﻭﺃ ﺩﺒﻌﻟﺍ ﺏﺫﻜ ﻰﻠﻋ ﺩﻬﺸﺃﻭ ﻙﻟﺎﻤ‬
‫ﻪﻠﻌﻔﻴ ﻥﺎﻜ ﻪﻨﺍ ﻪﻴﺒﺃ ﻥﻋ ﻡﻟﺎﺴ ﻥﻋ ﻲﻨﺜﺩﺤﻴ ﻥﺎﻤﻭﺭ ﻥﺒ ﺩﻴﺯﻴ ﻝﺎﻗ ﻝﻼﺒ ﻥﺒ ﻥﺎﻤﻴﻠﺴ ﻯﻭﺭ ﺩﻗ ﺭﻜﺒ ﻭﺒﺃ ﻋﻥ ﺩﻴﺯ ﺒﻥ ﺃ ﺴﻠﻡ ﻋﻥ ﺒﺍﻥ ﻤﻋﺭ‬
‫ﻝﺯﻨﺄﻓ ﻙﻟﺫ ﻥﻤ ﻪﺴﻔﻨ ﻲﻓ ﺩﺠﻭﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻰﺘﺃ ﻼﺠﺭ ﻥﺃ ﷲﺍ ﻌﺘﺎﻟﻰ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻡﻜﻟ ﻓﺄﺘﻭﺍ ﺤﺭﺜﻡﻜ ﻻﺇ ﺃﻥ ﺩﻴﺯ ﺒﻥ ﺃ ﺴﻡﻠ ﻻ‬
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‫ﻝﻀﻔﻟﺍ ﻯﻭﺭﻭ ﺭﻤﻋ ﻥﺒﺍ ﻥﻤ ﻉﺎﻤﺴ ﻪﻟ ﻡﻠﻌﻴ ﻝﺎﻗ ﻪﻨﺃ ﺭﻀﻨﻟﺍ ﻲﺒﺃ ﻥﻋ ﺔﻤﻘﻠﻋ ﻥﺒ ﺏﻌﻜ ﻥﻋ ﺱﺎﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﺔﻟﺎﻀﻓ ﻥﺒ ﻟ ﻨﺎﻓﻊ‬
‫ﻝﻭﻘﻟﺍ ﻙﻴﻠﻋ ﺭﺜﻜﺃ ﺩﻗ ﻪﻨﺃ ﺭﻤﻋ ﻥﺒﺍ ﻰﻟﻭﻤ ﻝﻭﻘﺘ ﻙﻨﺇ ﻝﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺘﺅﺘ ﻥﺍ ﻰﺘﻓﺃ ﻪﻨﺃ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﺎﻨﻓﻊ ﺒﺫﻜﻭﺍ ﻠﻋﻲ ﺃﻥ‬
‫ﻝﺎﻘﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻎﻠﺒ ﻰﺘﺤ ﺎﻤﻭﻴ ﻑﺤﺼﻤﻟﺍ ﺽﺭﻋ ﺭﻤﻋ ﻥﺒﺍ ﻊﻓﺎﻨ ﺎﻴ ﻝﻫ ﻻ ﺕﻠﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﺭﻤﺃ ﻥﻤ ﻡﻠﻌﺘ ﻝﺎﻗ ﺭﺸﻌﻤ ﺎﻨﻜ ﺎﻨﺇ‬
‫ﻝﺯﻨﺄﻓ ﻥﻬﺒﻭﻨﺠ ﻰﻠﻋ ﻥﻴﺘﺅﻴ ﺎﻤﻨﺇ ﺩﻭﻬﻴﻟﺍ ﻥﻋ ﻥﺫﺨﺃ ﺩﻗ ﺭﺎﺼﻨﻷﺍ ﺀﺎﺴﻨ ﺕﻨﺎﻜﻭ ﺀﺎﺴﻨﻟﺍ ﻲﺒﺠﻨ ﺵﻴﺭﻗ ﻝﺩﻴ ﺍﺫﻬﻓ ﻩﺫﻫ ﷲﺍ ﺏﺒﺴﻟﺍ ﻥﺃ ﻰﻠﻋ‬
‫ﻝﺎﻗﻭ ﺏﺒﺴﻟﺍ ﻙﻟﺫ ﺭﻴﻏ ﻪﻨﻋ ﻰﻜﺤ ﺩﻗ ﺎﻌﻓﺎﻨ ﻥﻷ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﻩﺭﻜﺫ ﺎﻤ ﺭﻴﻏ ﺎﻀﻴﺃ ﻥﺍﺭﻬﻤ ﻥﺒ ﻥﻭﻤﻴﻤ ﻝﺎﻗ ﻟﺫﻙ ﺎﻨﻓﻊ‬
‫ﻝﻴﻠﺤﺘ ﻲﻨﻌﻴ ﻪﻠﻘﻋ ﺏﻫﺫﻭ ﺭﺒﻜ ﺎﻤﺩﻌﺒ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺀﻁﻭ ﻝﺎﻗ ﻭﺒﺃ ﻜﺒﺭ ﺍ ﻟﻤﺸﻬﻭﺭ ﻋﻥ ﺎﻤﻟﻙ ﺒﺇﺎﺤﺔ ﻟﺫﻙ ﻭﺃﺼﺤﺎﻪﺒ ﻴ ﻨﻔﻭﻥ ﻪﻨﻋ‬
‫ﺫﻫﻩ ﻟﺎﻘﻤﻟﺍ ﺔ ﻘﻟ ﺒﺎﻬﺤ ﻭﺸﻨﺎﻋﻬﺘﺎ ﻭﻫﻲ ﻨﻋﻪ ﺃﺸﻬﺭ ﻤﻥ ﺃﻥ ﻨﻴ ﺩﻊﻓ ﻨﺒﻔﻴﻬﻡ ﻨﻋﻪ ﻭﻗﺩ ﻰﻜﺤ ﻤﺤﻤﺩ ﻥﺒ ﺴﻌﻴﺩ ﻋﻥ ﺒﺃﻲ ﺴ ﻠﻴﻤﺎﻥ ﻭﺠﻟﺍﺯﺠﺎﻲﻨ‬
‫ﻝﺎﻗ ﻝﺌﺴﻓ ﺱﻨﺃ ﻥﺒ ﻙﻟﺎﻤ ﺩﻨﻋ ﺕﻨﻜ ﻋﻥ ﻟﺍﻨﺡﺎﻜ ﻲﻓ ﺩﻟﺍﺒﺭ ﻝﺎﻗﻭ ﻪﺴﺃﺭ ﻰﻟﺇ ﻩﺩﻴﺒ ﺏﺭﻀﻓ ﻟﺍ ﺴﻋﺎﺔ ﺍ ﻏﺘﺴﻠﺕ ﻨﻤﻪ ﻭﻗﺩ ﺭﻭﻩﺍ ﻨﻋﻪ ﻥﺒﺍ‬
‫ﻝﻭﺄﺘﻴﻭ ﺎﺴﺄﺒ ﻙﻟﺫﺒ ﻯﺭﻴ ﻻ ﻥﺎﻜ ﻪﻨﺃ ﻲﻅﺭﻘﻟﺍ ﺏﻌﻜ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﻯﻭﺭﻴﻭ ﺔﻴﻋﺭﺸﻟﺍ ﺏﺘﻜﻟﺍ ﻲﻓ ﺭﻭﻜﺫﻤ ﻭﻫﻭ ﺎﻨﺭﻜﺫ ﺎﻤ ﻰﻠﻋ ﻡﺴﺎﻘﻟﺍ ﻓﻴﻪ‬
‫ﻝﺜﻤ ﻡﻜﺠﺍﻭﺯﺃ ﻥﻤ ﻡﻜﺒﺭ ﻡﻜﻟ ﻕﻠﺨ ﺎﻤ ﻥﻭﺭﺫﺘﻭ ﻥﻴﻤﻟﺎﻌﻟﺍ ﻥﻤ ﻥﺍﺭﻜﺫﻟﺍ ﻥﻭﺘﺄﺘﺃ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺫﻟﻙ ﺇﻥ ﻨﻜﺘﻡ ﺘﺸﺘﻬﻭﻥ ﻭﺭﻭﻱ ﻋﻥ ﺒﺍﻥ‬
‫ﻪﻨﺃ ﺩﻭﻌﺴﻤ ﻝﺎﻗ ﻝﺎﻗﻭ ﻡﺍﺭﺤ ﺀﺎﺴﻨﻟﺍ ﺵﺎﺤﻤ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﻋﻤﺭ ﻭﻫﻲ ﻟﺍﻠﻭﻁﻴﺔ ﻐﺼﻟﺍﺭﻯ ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﻥﻋ ﺒﺍﻥ ﻋﻤﺭ ﻴﻓﻪ ﻓﻜﻨﺄﻪ ﻡﻟ ﻴﺭﻭ‬
‫ﻝﺩﻴ ﺏﺎﺘﻜﻟﺍ ﺭﻫﺎﻅﻭ ﻪﻴﻓ ﻪﻨﻋ ﻱﻭﺭ ﺎﻤ ﺽﺭﺎﻌﺘﻟ ﺀﻲﺸ ﻪﻴﻓ ﻪﻨﻋ ﻰﻠﻋ ﺃﻥ ﺍﻹﺎﺒﺤﺔ ﻘﻤﺼﻭﺭﺓ ﻠﻋﻰ ﻭﻟﺍﻁﺀ ﻲﻓ ﻔﻟﺍﺭﺝ ﻟﺍﺫﻱ ﻫﻭ ﻤﻭﻀﻊ‬
‫ﻭﺒﺃﻭ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻩﺍﻭﺭ ﻪﻤﻴﺭﺤﺘ ﻲﻓ ﺓﺭﻴﺜﻜ ﺭﺎﺜﺁ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺕﻴﻭﺭ ﺩﻗﻭ ﺩﻟﻭﻟﺍ ﻪﻨﻤ ﻥﻭﻜﻴ ﻱﺫﻟﺍ ﻭﻫﻭ ﺙﺭﺤﻟﺍ‬
‫ﻪﻨﺃ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﻡﻬﻠﻜ ﻕﻠﻁ ﻥﺒ ﻲﻠﻋﻭ ﺓﺭﻴﺭﻫ ﻝﺎﻗ ﻥﻋ ﺏﻴﻌﺸ ﻥﺒ ﻭﺭﻤﻋ ﻯﻭﺭﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ‬
‫ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﻩﺩﺠ ﻥﻋ ﻪﻴﺒﺃ ﻲﻫ ﺍ ﻟﻠﻭﻁﻴﺔ ﺍﻟﺼﻐﺭﻯ ﻴﻌﻨﻲ ﺘﺇﻴﺎﻥ ﻟﺍ ﻨﺴﺎﺀ ﻓﻲ ﺎﺒﺩﺃﺭﻫﻥ ﻭﺭﻭﻯ ﺤﻤﺩﺎ ﺒﻥ ﺴ ﻠﻤﺔ‬
‫ﻥﻋ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺔﻤﻴﻤﺘ ﻲﺒﺃ ﻥﻋ ﻡﺭﺜﻷﺍ ﻡﻴﻜﺤ ﻥﻋ ﻝﻭﺴﺭ ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻤﻥ ﻰﺘﺃ ﺎﻀﺌﺎﺤ ﺘﺃﺭﻤﺍﻭﺃﻪ ﻲﻓ ﺩﺒﺭﺎﻫ ﻓﻘﺩ‬
‫ﻝﺯﻨﺃ ﺎﻤﺒ ﺭﻔﻜ ﻠﻋﻰ ﻤﺤﻤﺩ ﻭﺭﻭﻯ ﺒﺍﻥ ﺠﺭﺞﻴ ﻋﻥ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻨﻜﺩﺭ ﻋﻥ ﺠﺎﺒﺭ ﺃﻥ ﺍ ﻟﻴﻬﺩﻭ ﺍﻭﻟﺎﻗ ﻤﻠﻟﺴﻠﻴﻤﻥ ﻥﻤ ﻰﺘﺃ ﻤﺍﺭﺃﺘﻪ ﻲﻫﻭ‬
‫ﻝﻭﺤﺃ ﻩﺩﻟﻭ ﺀﺎﺠ ﺓﺭﺒﺩﻤ ﻝﺯﻨﺄﻓ ﻝﺎﻘﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ﻝﻭﺴﺭ ﷲﺍ ﻰﻠﺼ ﺍﷲ ﻴﻠﻋﻪ ﻭ ﺴﻡﻠ ﻤ ﻘﺔﻠﺒ‬
‫ﻝﻭﺴﺭ ﻥﻋ ﺔﻤﻠﺴ ﻡﺃ ﻥﻋ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﺕﻨﺒ ﺔﺼﻔﺤ ﺕﻭﺭﻭ ﺝﺭﻔﻟﺍ ﻲﻓ ﻥﺎﻜ ﺎﻤ ﺓﺭﺒﺩﻤﻭ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻲﻓ ﺼﻤﻡﺎ‬
‫ﻲﻓ ﻪﻠﺜﻤ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺩﻫﺎﺠﻤ ﻯﻭﺭﻭ ﺩﺤﺍﻭ ﻝﻴﻭﺄﺘ ﺔﻴﻵﺍ ﻝﺎﻗ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﺔﻤﺭﻜﻋ ﻯﻭﺭﻭ ﺩﻟﻭﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﺕﺌﺸ ﻑﻴﻜ ﻲﻨﻌﻴ‬
‫ﻝﺎﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺠﺭﻟﺍ ﻪﻴﺒﺃ ﻥﻋ ﺱﻭﺎﻁ ﻥﺒﺍ ﺭﻜﺫﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻰﺘﺃ ﻝﺎﻗ ﻝﺌﺴ ﻥﺒﺍ‬
‫ﻝﺎﻘﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻱﺫﻟﺍ ﻥﻋ ﺱﺎﺒﻋ ﻝﺎﻗ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻪﻟﻭﻗ ﻲﻓ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻱﻭﺭ ﺩﻗﻭ ﺭﻔﻜﻟﺍ ﻥﻋ ﻲﻨﻟﺄﺴﻴ ﺍﺫﻫ ﻜﻴﻑ‬
‫ﻝﺯﻋ ﺭﻴﻏ ﻭﺃ ﻻﺯﻋ ﺕﺌﺸ ﻥﺇ ﺕﺌﺸ ﺎﻨﺩﻨﻋ ﺍﺫﻫﻭ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﻩﻭﺤﻨ ﻱﻭﺭﻭ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻡﺼﻷﺍ ﺡﺎﻴﺭﻟﺍ ﺭﻴﺜﻜ ﻥﻋ ﺔﻔﻴﻨﺤ ﻭﺒﺃ ﻩﺍﻭﺭ‬
‫ﻥﺒﺍﻭ ﻥﺎﻤﺜﻋﻭ ﺭﻤﻋﻭ ﺭﻜﺒ ﻲﺒﺃ ﻥﻋ ﺎﻨﺒﺎﺤﺼﺃ ﺏﻫﺫﻤ ﻥﻤ ﺎﻨﺭﻜﺫ ﺎﻤ ﻰﻠﻋ ﻙﻟﺫ ﻱﻭﺭ ﺩﻗﻭ ﻪﻴﻓ ﺕﻨﺫﺃ ﺍﺫﺇ ﺓﺭﺤﻟﺍ ﻲﻓﻭ ﻥﻴﻤﻴﻟﺍ ﻙﻠﻤ ﻲﻓ‬
‫ﻝﻴﻗ ﻥﺈﻓ ﻡﻫﺭﻴﻏ ﻥﻴﺭﺨﺁﻭ ﺱﺎﺒﻋ ﻥﺒﺍﻭ ﺩﻭﻌﺴﻤ ﺯﻋ ﻪﻟﻭﻗ ﻝﺠﻭ ﻭ ﺍﺫﻟﻴﻥ ﻫﻡ ﻔﻟ ﺭﻭﺠﻬﻡ ﻭﻅﻓﺎﺤﻥ ﺇﻻ ﻰﻠﻋ ﺃ ﺯﻭﺍﺠﻬﻡ ﻭﺃ ﻤﺎ ﻜﻠﻤﺕ ﻤﻴﺃ ﺎﻨﻬﻡ‬
‫ﻲﻀﺘﻘﻴ ﺒﺇﺎﺤﺔ ﻭﻁﺌﻬﻥ ﻓﻲ ﺒﺩﻟﺍﺭ ﺔﺼﻭﺼﺨﻤ ﻻﻭ ﺓﺩﻴﻘﻤ ﺭﻴﻏ ﺔﻘﻠﻁﻤ ﺔﺤﺎﺒﻹﺍ ﺩﻭﺭﻭﻟ ﻝﻴﻗ ﻝﺎﻗ ﺎﻤﻟ ﻪﻟ ﷲﺍ ﻟﺎﻌﺘﻰ ﻓ ﺄﻫﻭﺘﻥ ﻤﻥ ﻴﺤﺙ‬
‫ﻡﺜ ﷲﺍ ﻡﻜﺭﻤﺃ ﻝﺎﻗ ﻓﻲ ﻨ ﺴﻕ ﺘﻟﺍ ﻼﺓﻭ ﺄﻓﺘﻭﺍ ﺤﺭﺜﻡﻜ ﻨﺃﻰ ﺌﺸ ﺘﻡ ﺎﺒﺃﻥ ﺒﺫﻟﻙ ﻤﻭﻀﻊ ﻟﺍﻤﻤﺄﻭﺭ ﺒﻪ ﻭﻫﻭ ﻤﻀﻭﻊ ﻟﺍﺤﺭﺙ ﻟﻭﻡ ﻴﺭﺩ ﺇﻁﻼﻕ‬
‫ﻭﻟﺍ ﻁﺀ ﺩﻌﺒ ﺤﻅﺭﻩ ﻻﺇ ﻲﻓ ﻭﻤﻀﻊ ﺍﻟﻭﺩﻟ ﻓﻬﻭ ﻤﻘﺼﻭﺭ ﻋﻠﻴﻪ ﻭﺩﻥ ﻴﻏﺭﻩ ﻭﻫﻭ ﺽﺎﻗ ﻊﻤ ﻟﺫﻙ ﻰﻠﻋ ﻪﻟﻭﻗ ﺘﻌﺎﻰﻟ ﻻﺇ ﻋﻠﻰ ﺃ ﺯﻭﺍﺠﻬﻡ ﺃﻭ ﺎﻤ‬
‫ﻜﻠﻤﺕ ﻤﻴﺃ ﺎﻨﻬﻡ ﻜﻤﺎ ﻥﺎﻜ ﺤﻅﺭ ﻭﻁﺀ ﺍﻟﺤﺎﺌﺽ ﻀﺎﻗﻴﺎ ﻰﻠﻋ ﻟﻭﻗﻪ ﺇﻻ ﻰﻠﻋ ﺃ ﺯﻭﺍﺠﻬﻡ ﻜﻓﺎﻨﺕ ﻩﺫﻫ ﺔﻴﻵﺍ ﻤﺭﺘﺒﺔ ﻋﻠﻰ ﺎﻤ ﺭﻜﺫ ﻥﻤ ﻡﻜﺤ‬
‫ﻪﻟﻭﻘﺒ ﺞﺘﺤﻴ ﻙﻟﺫ ﺭﻅﺤﻴ ﻥﻤﻭ ﺽﺌﺎﺤﻟﺍ ﻝﻗ ﻭﻫ ﺃﺫﻯ ﻓﺤﺭﻅ ﺀﻁﻭ ﺍﻟﺤﺎﺌﺽ ﻟﻸﺫﻯ ﺍ ﻟﻤﻭﺩﻭﺠ ﻲﻓ ﻟﺍﺤﻴﺽ ﻭﻫﻭ ﻟﺍﻘﺫﺭ ﻨﻟﺍﻭﺠﺎﺔﺴ ﻟﺫﻭﻙ‬
‫ﻝﺍﻭﺤﻷﺍ ﻊﻴﻤﺠ ﻲﻓ ﺩﻟﻭﻟﺍ ﻊﻀﻭﻤ ﺭﻴﻏ ﻲﻓ ﺩﻭﺠﻭﻤ ﻝﻴﻠﺤﺘﻟﺍ ﺍﺫﻫ ﻰﻀﺘﻗﺎﻓ ﺭﻅﺤ ﻭﻁﺌﻬﻥ ﻻﺇ ﻲﻓ ﻭﻤﻀﻊ ﺍﻟﻭﺩﻟ ﻥﻤﻭ ﻴ ﺒﻴﺤﻪ ﻴﺠﻴﺏ ﻋﻥ‬
‫ﻡﺩ ﺔﺴﺎﺠﻨﻜ ﺱﺠﻨ ﻭﻫﻭ ﺔﻀﺎﺤﺘﺴﻹﺍ ﻡﺩ ﻭﻫﻭ ﻙﺎﻨﻫ ﻯﺫﻷﺍ ﺩﻭﺠﻭ ﻊﻤ ﺀﺎﻬﻘﻔﻟﺍ ﻥﻤ ﻕﺎﻔﺘﺎﺒ ﺎﻫﺅﻁﻭ ﺯﻭﺠﻴ ﺔﻀﺎﺤﺘﺴﻤﻟﺍ ﻥﺄﺒ ﻙﻟﺫ‬
‫ﻟﺍﺤﻴﺽ ﻭﺴﺌﺎﺭ ﺍ ﻷﻨﺠﺎﺱ ﻴﻭ ﺠﻴﻭﺒﻥ ﺎﻀﻴﺃ ﻰﻠﻋ ﺼﻴﺼﺨﺘﻪ ﺒﺇﺎﺤﺔ ﻭﻤﻀﻊ ﻟﺍﺤﺭﺙ ﺒ ﺎﺎﻔﺘﻕ ﺍ ﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺎﺒﺇﺤﺔ ﻟﺍﺠﻤﺎﻉ ﻤﻴﻓﺎ ﻭﺩﻥ ﻔﻟﺍﺭﺝ‬
‫ﺩﻟﻭﻠﻟ ﺎﻌﻀﻭﻤ ﻥﻜﻴ ﻡﻟ ﻥﺇﻭ ﻝﺩﻓ ﻠﻋﻰ ﺃﻥ ﺍﻹﺒﺎﺔﺤ ﻏﻴﺭ ﻘﻤﺼﻭﺭﺓ ﻰﻠﻋ ﻤﻭﻀﻊ ﺩﻟﻭﻟﺍ ﻴﻭ ﺠﺎﺒﻭﻥ ﻋﻥ ﺫﻟﻙ ﺒﺄﻥ ﻅﺎﺭﻫ ﺔﻴﻵﺍ ﺘﻘﻴﻀﻲ ﻭﻜﻥ‬
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‫ﺍﻹﺎﺒﺤﺔ ﻘﻤﺼﻭﺭﺓ ﻰﻠﻋ ﻭﻟﺍﻁﺀ ﻲﻓ ﻔﻟﺍﺭﺝ ﻨﺃﻭﻪ ﻭﻫ ﺫﻟﺍﻱﻨﻋ ﺎﻩ ﷲﺍ ﺎﻌﺘﻟﻰ ﺒ ﻘﻟﻭﻪ ﻤﻥ ﺤﻴﺙ ﻡﻜﺭﻤﺃ ﺍﷲ ﺫﺇ ﻥﺎﻜ ﻤﻌﻭﻁﻓﹰﺎ ﻴﻠﻋﻪ ﻭﻟﻭﻻ ﻴﻗﺎﻡ‬
‫ﺩﻻﻟﺔ ﺍﻹﺠﻤﺎﻉ ﻟﻤﺎ ﺎﺠﺯ ﺍﻟﺠﻤﺎﻉ ﻴﻓﻤﺎ ﻭﺩﻥ ﺍﻟﻔﺭﺝ ﻭﻟﻜﻨﺎ ﺴﻠﻩﺎﻨﻤ ﻠﻟﺩﻟﻻﺔ ﺒﻭ ﻘﻲ ﻡﻜﺤ ﻟﺍﻅﺤﺭ ﻴﻓﻤﺎ ﻟﻡ ﻡﻘﺘ ﻟﻻﺩﻟﺍﺔ ﻴﻠﻋ ﻪ ‪.‬‬
‫ﺃ ﺤﻜﺎﻡ ﻘﻟﺍ ﺭﺁﻥ ﻟﻠﺠﺼﺎﺹ ‪. 42 – 39 / 2‬‬
‫ﻝﺎﻗﻭ ﺒﺍﻥ ﻲﺒﺭﻌﻟﺍ ﺩﻨﻋ ﻟﻭﻗﻪ ﻌﺘﺎﻟﻰ ‪ " :‬ﻨ ﺴﺅﺎﻜﻡ ﺤﺭﺙ ﺘﺄﻓ ﻡﻜﻟﻭﺍ ﺤﺭﺜﻡﻜ ﻰﻨﺃ ﺸ ﺌﺘﻡ ﻭﻗﻤﺩﻭﺍ ﻔﻨﻷﺴﻜﻡ ﻘﺘﺍﻭﻭﺍ ﷲﺍ ﺍﻭ ﻋﻠﻤﻭﺍ ﺃﻨﻤ ﻡﻜﻼﻗﻭﻩ‬
‫ﻥﻴﻨﻤﺅﻤﻟﺍ ﺭﺸﺒﻭ ‪" .‬‬
‫ﺕﺎﻴﺍﻭﺭ ﻙﻟﺫ ﻲﻓﻭ ﺎﻬﻟﻭﺯﻨ ﺏﺒﺴ ﻲﻓ ﻰﻟﻭﻷﺍ ﺔﻟﺄﺴﻤﻟﺍ ‪ :‬ﻥﺎﺘﻟﺄﺴﻤ ﺎﻬﻴﻓ ﻝﺎﻗ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ ﺭﺒﺎﺠ ﻤﻥ ﺘﺃﻰ ﺘﺃﺭﻤﺍﻪ ﻲﻓ ﻗ ﺒﻠﻬﺎ ﻤﻥ‬
‫ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻫﺭﺒﺩ ﻨﻓﺯﻟﺕ ﻴﻵﺍﺔ ﺍﺫﻫﻭ ﺩﺤﻴﺙ ﺼﺤﻴﺢ ﺨﺭﺠﻪ ﺍﻷﻤﺌﺔ ﺎﺜﻟﺍ ﻨﻴﺔ ﻗﺎﺕﻟ ﻡﺃ ﻠﺴ ﻤﺔ ﻋﻥ ﻟﺍﻨﺒﻲ ﻠﺼﻰ ﷲﺍ ﻋﻠﻴﻪ ﻭ ﺴﻡﻠ ﻲﻓ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻝﺎﻗ ﻩﺭﻴﻏﻭ ﻡﻠﺴﻤ ﻪﺠﺭﺨﺃ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﺕﻨﺎﻜ ﺍﺫﺇ ﺓﺭﺒﺩﻤﻭ ﺔﻠﺒﻘﻤ ﺎﻬﻴﺘﺄﻴ ‪ ،‬ﻥﺃ ﻱﺫﻤﺭﺘﻟﺍ ﻯﻭﺭ ﺔﺜﻟﺎﺜﻟﺍ‬
‫ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺀﺎﺠ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﺭﻤﻋ ﻝﺎﻗ ﺕﻜﻠﻫ ﻪﻟ ﻙﻜﻠﻫﺃ ﺎﻤﻭ ﻝﺎﻗ ﻟﻭﺤﺕ ﺭﺤﻠﻲ ﺍﻟﺎﺒﺭﺤﺔ ﻡﻠﻓ ﻴﺭﺩ ﻪﻴﻠﻋ‬
‫ﻝﺎﻘﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺕﻟﺯﻨ ﻰﺘﺤ ﺎﺌﻴﺸ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻝﺒﻗﺃ ﻭﺃﺭﺒﺩ ﺍﻭﺘﻕ ﺒﺩﻟﺍﺭ‪ ،‬ﺍﻟﻤﺴﺄﻟﺔ ﻟﺍ ﺜﺎﻨﺔﻴ ﺍﺨﻠﺘﻑ ﻌﻟﺍ ﻠﻤﺀﺎ ﻲﻓ‬
‫ﻭﺠ ﺍﺯ ﺎﻜﻨﺡ ﺍﻟﻤﺭﺓﺃ ﻓﻲ ﺒﺩﺭﺎﻫ ﻓﻭﺠﺯﻩ ﻔﺌﺎﻁﺔ ﻜﺜﻴﺭﺓ ﻭﻗﺩ ﺠﻤﻊ ﻙﻟﺫ ﺒﺍﻥ ﺸﻌﺎﺒﻥ ﻓﻲ ﻜﺘﺎﺏ ﺠﻤﺎﻉ ﺍﻟﻨﺴﻭﺍﻥ ﻭﺃﺤﻜﻡﺎ ﻘﻟﺍ ﺭﺁﻥ ﺃﻭ ﺴﺩﻨ‬
‫ﻝﺎﻗ ﻊﻓﺎﻨ ﻥﻋ ﻥﻭﻋ ﻥﺒﺍ ﻥﻋ ﻱﺭﺎﺨﺒﻟﺍ ﺭﻜﺫ ﺩﻗﻭ ﺓﺭﻴﺜﻜ ﺕﺎﻴﺍﻭﺭ ﻥﻤ ﻙﻟﺎﻤ ﻰﻟﺇﻭ ﻥﻴﻌﺒﺎﺘﻟﺍﻭ ﺔﺒﺎﺤﺼﻟﺍ ﻥﻤ ﺔﻤﻴﺭﻜ ﺓﺭﻤﺯ ﻰﻟﺇ ﻩﺯﺍﻭﺠ ﻜﺎﻥ‬
‫ﻥﺎﻜﻤ ﻰﻟﺇ ﻰﻬﺘﻨﺍ ﻰﺘﺤ ﺓﺭﻘﺒﻟﺍ ﺓﺭﻭﺴ ﺃﺭﻘﻓ ﺎﻤﻭﻴ ﻪﻴﻠﻋ ﺕﺫﺨﺄﻓ ﻪﻨﻤ ﻍﺭﻔﻴ ﻰﺘﺤ ﻡﻠﻜﺘﻴ ﻡﻟ ﻥﺁﺭﻘﻟﺍ ﺃﺭﻗ ﺍﺫﺇ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﺭﻤﻋ ﻥﺒﺍ ﻝﺎﻗ‬
‫ﻻ ﺕﻠﻗ ﺕﻟﺯﻨ ﻡﻴﻓ ﻱﺭﺩﺘﺃ ﻝﺎﻗ ﻨﺃﺯﻟﺕ ﻲﻓ ﺫﻜﺍ ﺫﻜﻭﺍ ﻡﺜ ﻤﻀﻰ ﻡﺜ ﺃﺘﺒﻌﻪ ﺒﺤﻴﺩﺙ ﻭﻴﺃﺏ ﻥﻋ ﻊﻓﺎﻨ ﻋﻥ ﺒﺍﻥ ﻤﻋﺭﺘﺄﻓ ﻭﺍ ﺤﺭﺜﻜﻡ ﺃﻨﻰ ﺌﺸ ﺘﻡ‬
‫ﻝﺎﻗ ﺎﹰﺌﻴﺸ ﻩﺩﻌﺒ ﺭﻜﺫﻴ ﻡﻟﻭ ﻲﻓ ﺎﻬﻴﺘﺄﻴ ‪ ،‬ﻝﺎﻗ ﻪﻨﺃ ﻱﺭﻫﺯﻟﺍ ﻥﻋ ﻯﻭﺭﻴﻭ ﻝﻫﻭ ﻙﻟﺫ ﻲﻓ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻯﻭﺭ ﺎﻤﻴﻓ ﺩﺒﻌﻟﺍ ‪ ،‬ﻝﺎﻗﻭ ﻨﻟﺍ ﺴﻲﺌﺎ‬
‫ﻪﻨﺃ ﺭﻀﻨﻟﺍ ﻲﺒﺃ ﻥﻋ ﻝﺎﻗ ﻝﻭﻘﻟﺍ ﻙﻴﻠﻋ ﺭﺜﻜﺃ ﺩﻗ ﺭﻤﻋ ﻥﺒﺍ ﻰﻟﻭﻤ ﻊﻓﺎﻨﻟ ﻝﻭﻘﺘ ﻙﻨﺇ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﻴ ﻥﺄﺒ ﻰﺘﻓﺃ ﻪﻨﺇ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ‬
‫ﻝﺎﻗ ﺎﻨﻓﻊ ﺩﻘﻟ ﺫﻜﺒﻭﺍ ﻠﻋﻲ ﻭﻟﻜﻥ ﺴﺄﺨﺒﺭﻙ ﻴﻜﻑ ﺎﻜﻥ ﻷﺍﻤﺭ ﺇﻥ ﻥﺒﺍ ﺭﻤﻋ ﺽﺭﻋ ﺼﻤﻟﺍﺤﻑ ﻭﻴﻤﺎ ﺃﻭﻨﺎ ﻩﺩﻨﻋ ﺤﺘﻰ ﻎﻠﺒ ﻨ ﺴﺎﺅﻡﻜ ﺤﺭﺙ‬
‫ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ‪ ،‬ﻝﺎﻗ ﻝﻫ ﻊﻓﺎﻨ ﺎﻴ ﻝﺎﻗ ﻻ ﺕﻠﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﺭﻤﺃ ﺎﻤ ﻡﻠﻌﺘ ﻟﻨﺎ ﻜﻨﺎ ﻤﻌﺭﺸ ﻗﺭﺵﻴ ﻨﺠﺀﻲ ﺍ ﻟﻨﺴﺀﺎ ﻠﻓﻤﺎ ﺩﺨﻠﻨﺎ‬
‫ﻟﺍ ﻤﺩﻴﻨﺔ ﻭﻨﻜﺤﺎﻨ ﻨ ﺴﺎﺀ ﺍﻷﻨﺼﺭﺎ ﺃﺭﻨﺩﺎ ﻤ ﻨﻬﻥ ﺎﻤ ﻜﻨﺎ ﻨﺭﺩﻴ ﻥﻤ ﻨ ﺴﺎﺌﻨﺎ ﻭﺇﺍﺫ ﻫﻥ ﺩﻗ ﻜﺭﻫﻥ ﺫﻟﻙ ﺃﻭ ﻋﻅﻤﻨﻪ ﻭﻜﻨﺎﺕ ﺀﺎﺴﻨ ﺍﻷﻨﺼﺭﺎ ﻤﻨﺇﺎ‬
‫ﻝﺯﻨﺄﻓ ﻥﻬﺒﻭﻨﺠ ﻰﻠﻋ ﻥﻴﺘﺅﻴ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ‪ ،‬ﻝﺎﻗ ﻟﺍﻘﻀﺎﻲ ﻭﺴﺄﻟﺕ ﻹﺍﻤﻡﺎ ﺍﻟﻘﻲﻀﺎ ﻭﻁﻟﺍ ﺴﻲ‬
‫ﻝﺎﻘﻓ ﺔﻟﺄﺴﻤﻟﺍ ﻥﻋ ﻝﺎﺤﺒ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﺀﻁﻭ ﺯﻭﺠﻴ ﻻ ﺝﺭﻔﻟﺍ ﻡﺭﺤ ﻰﻟﺎﻌﺘ ﷲﺍ ﻥﻷ ﻝﺎﺤ ﻝﺠﻷ ﺽﻴﺤﻟﺍ ﻨﻟﺍ ﺠﺎﺴﺔ ﺎﻌﻟﺍﺭﻀﺔ ﻓﺄﻭﻟﻰ ﻥﺃ‬
‫ﻴﺤﺭﻡ ﺒﺩﻟﺍﺭ ﺎﺒﻟﻨﺠﺎﺴﺔ ﻼﻟﺍﺯﻤﺔ ‪.‬‬
‫ﺃ ﺤﻜﺎﻡ ﻘﻟﺍ ﺭﺁﻥ ﺒﻻﻥ ﺒﺭﻌﻟﺍﻲ ‪239 - 237 / 1‬‬
‫ﻝﺎﻗ ﺒﺍﻥ ﻭﺠﻟﺍﺯﻱ ﺩﻨﻋ ﻟﻭﻗﻪ ﻰﻟﺎﻌﺘ "‪:‬ﻨﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻡﻜﻟ ﻓﺄﺘﻭﺍ ﺤﺭﺜﻡﻜ ﺃﻨﻰ ﺌﺸ ﺘﻡ " ﻭ ﻗﺩﻤﺍﻭ ﻔﻨﻷ ﺴﻡﻜ ﺘﺍﻭ ﻘﺍﻭ ﷲﺍ ﻭ ﺍﻋﻤﻠﻭﺍ ﺃﻨﻡﻜ ﻼﻤﻗﻭﻩ‬
‫ﻥﻴﻨﻤﺅﻤﻟﺍ ﺭﺸﺒﻭ ‪ ،‬ﻝﺍﻭﻗﺃ ﺔﺜﻼﺜ ﺎﻬﻟﺯﻨ ﺏﺒﺴ ﻲﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ‪ :‬ﺃﺤﺩﺎﻫ ﺃﻥ ﺍ ﻟﻬﻴﻭﺩ ﺃﻨﻜﺭﺕ ﺠﻭﺍﺯ ﺇﺘﻴﺎﻥﻤﻟﺍ ﺭﺃﺓ ﻻﺇ ﻥﻤ‬
‫ﻴﺒ ﻥ ﻴ ﺩﺎﻬﻴ ﺒﺎﻋﻭﺕ ﻥﻤ ﻴ ﺄﺘﻴﻬﺎ ﻠﻋﻰ ﻴﻏﺭ ﻠﺘﻙ ﺍﻟﺼﻔﺔ ﻨﻓﺯﻟﺕ ﻫﺫﻩ ﻴﻵﺍﺔ ﺭﻭﻱ ﻋﻥ ﺠﺎﺭﺒ ﻭ ﺍﻟﺤﺴﻥ ﺓﺩﺎﺘﻗﻭ ﻟﺍﻭ ﺜﺎﻲﻨ ﺃﻥ ﻴﺤﹰﺎ ﻤﻥ ﻗﺭﺵﻴ‬
‫ﻨﺎﻜﻭﺍ ﻴ ﺘﺯﻭﺠﻭﻥ ﻟﺍ ﻨﺴﺎﺀ ﺒﻤﻜﺔ ﻴﻭ ﺘﺫﻠﺫﻭﻥ ﺒ ﻬﻥ ﻘﻤﺒﻼﺕ ﻤﻭﺩﺒﺭﺍﺕ ﻓﻠﻤﺎ ﺍﻭﻤﺩﻗ ﻟﺍ ﻤﺩﻴﺔﻨ ﺘﺯﻭﺠﻭﺍ ﻤﻥ ﺎﺼﻨﻷﺍﺭ ﺒﻫﺫﻓ ﻭﺍ ﻠﻌﻔﻴﻟ ﻭﺍ ﻟﺫﻙ‬
‫ﻨﺭﻜﻨﺄﻓ ﻪ ﺍﻭ ﻨﺘﻬﻰ ﺍﻟﺤﻴﺩﺙ ﺇﻟﻰ ﺍﻟﻨﻲﺒ ﻰﻠﺼ ﷲﺍ ﻠﻋﻴﻪ ﻭ ﺴﻠﻡ ﻨﻓﺯﻟﺕ ﻩﺫﻫ ﻴﻵﺍﺔ ﺭﻭﻩﺍ ﻤﺠﺩﻫﺎ ﻋﻥ ﺒﺍﻥ ﺒﻋﺎﺱ ﺍﻭﻟﺜﺎﻟﺙ ﺃﻥ ﻤﻋﺭ ﺒﻥ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺀﺎﺠ ﺏﺎﻁﺨﻟﺍ ﻝﺎﻘﻓ ﻜﻠﻫﺕ ﻭﺤﻟﺕ ﺭﺤﻲﻠ ﺍ ﻟﻠﻴﻠﺔ ﻓﻨﺯﻟﺕ ﻩﺫﻫ ﻴﻵﺍﺔ ﺭﻭﺍﻩ ﺩﻴﻌﺴ ﻥﺒ ﺠﺒﻴﺭ ﻋﻥ ﺒﺍﻥ‬
‫ﻝﻴﻗ ﻥﺎﻓ ﻉﺭﺯﻠﻟ ﺽﺭﻷﺎﻜ ﺩﻻﻭﻷﺍ ﻉﺭﺩﺯﻤ ﻥﻬﻨﻷ ﺎﺜﺭﺤ ﻥﻫﺎﻤﺴﻓ ﻉﺎﻤﺠﻟﺍ ﻥﻋ ﺎﻨﻫﺎﻫ ﻪﺒ ﻰﻨﻜﻭ ﻉﺭﺩﺯﻤﻟﺍ ﺙﺭﺤﻟﺍﻭ ﺱﺎﺒﻋ ﻨﻟﺍ ﺴﺎﺀ ﺠﻤﻊ‬
‫ﻝﻘﻴ ﻡﻟ ﻡﻠﻓ ﻪﻤﺯﻠﻓ ﻊﻤﺠﻟﺍ ﻊﻀﻭﻤ ﻲﻓ ﺍﺭﺩﺼﻤ ﺙﺭﺤﻟﺍ ﻥﻭﻜﻴ ﻥﺃ ﺎﻫﺩﺤﺃ ﻱﻭﺤﻨﻟﺍ ﻱﺭﺎﺒﻨﻷﺍ ﻡﺴﺎﻘﻟﺍ ﻥﺒﺍ ﺎﻫﺭﻜﺫ ﺔﺒﻭﺠﺃ ﺔﺜﻼﺜ ﻪﻨﻌﻓ ﺙﻭﺭﺤ‬
‫ﻝﻭﻘﺘ ﺎﻤﻜ ﺩﻴﺤﻭﺘﻟﺍ ﻉﻭﻤﺠﻤﻟﺍ ﻅﻔﻠﻟﺍ ﻥﻋ ﻩﺩﻴﺤﻭﺘﺒ ﺭﺩﺼﻤﻟﺍ ﻱﺩﺅﻴﻓ ﻥﻴﺭﻁﻔﻤﻭ ﻥﻴﻤﺌﺎﺼ ﻥﻭﺩﻴﺭﻴ ﺭﻁﻓ ﻙﺩﻻﻭﺃﻭ ﻡﻭﺼ ﻙﺘﻭﺨﺇ ﺏﺭﻌﻟﺍ‬
‫ﻝﺎﻗ ﺎﻤﻜ ﻊﻤﺠﻟﺍ ﻥﻤ ﺩﺤﺍﻭﻟﺎﺒ ﻰﻔﺘﻜﺎﻓ ﻡﻜﻟ ﺙﻭﺭﺤ ﺩﺍﺭﺃ ﻥﻭﻜﻴ ﻥﺃ ﻲﻨﺎﺜﻟﺍﻭ ﻑﺎﺼﻨﺃ ﻲﻓ ﻱﺃ ﺍﻭﺸﻴﻌﺘ ﻡﻜﻨﻭﻁﺒ ﻑﺼﻨ ﻲﻓ ﺍﻭﻠﻜ ﺭﻋﺎﺸﻟﺍ‬
‫ﻝﺜﻤ ﻡﻜﺅﺎﺴﻨ ﻰﻨﻌﻤﻟﺍﻭ ﻪﺴﻨﺠ ﻥﻤ ﻥﺴﻟﻭ ﻪﺒ ﻥﻬﺒﺸ ﺀﺎﺴﻨﻟﺍ ﻥﻷ ﺙﺭﺤﻟﺍ ﺩﺤﻭ ﺎﻤﻨﺇ ﻪﻨﺃ ﺙﻟﺎﺜﻟﺍﻭ ﻡﻜﻨﻭﻁﺒ ﻡﻜﻟ ﺙﻭﺭﺤ ‪ ،‬ﻗ ﻭﻟﻪ ﺘﻌﺎﻰﻟ ﻨﺃﻰ‬
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‫ﻝﺍﻭﻗﺃ ﺔﺜﻼﺜ ﻪﻴﻓ ﻡﺘﺌﺸ ‪ :‬ﻰﻠﻋﻭ ﺓﺭﺒﺩﻤ ﻭﺃ ﺔﻠﺒﻘﻤ ﻡﺘﺌﺸ ﻑﻴﻜ ﻰﻨﻌﻤﻟﺍ ﻥﺃ ﺎﻤﻫﺩﺤﺃ ﻥﻻﻭﻗ ﻪﻴﻓ ﻡﺜ ﻡﺘﺌﺸ ﻑﻴﻜ ﻰﻨﻌﻤﺒ ﻪﻨﺃ ﺎﻫﺩﺤﺃ ﻝﻜ ﻝﺎﺤ‬
‫ﻝﻭﻗ ﺍﺫﻫﻭ ﺝﺭﻔﻟﺍ ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﻥﺎﻜ ﺍﺫﺇ ﻝﺯﻌﻟﺍ ﻲﻓ ﺕﻟﺯﻨ ﺎﻬﻨﺃ ﻲﻨﺎﺜﻟﺍﻭ ﻥﻴﺭﺨﺁ ﻲﻓ ﺔﺒﻴﺘﻗ ﻥﺒﺍ ﻭ ﻱﺩﺴﻟﺍﻭ ﺔﻴﻁﻋﻭ ﺩﻫﺎﺠﻤ ﻭ ﺱﺎﺒﻋ ﻥﺒﺍ‬
‫ﺍﻭﻟﺯﻌﺘ ﻼﻓ ﻡﺘﺌﺸ ﻥﺇﻭ ﺍﻭﻟﺯﻋﺎﻓ ﻡﺘﺌﺸ ﻥﺇ ﻰﻨﻌﻤﻟﺍ ﻥﻭﻜﻴﻓ ﺏﻴﺴﻤﻟﺍ ﻥﺒ ﺩﻴﻌﺴ ﻪﻟﺎﻗ ‪ ،‬ﻝﻭﻘﻟﺍﻭ ﻡﺘﺌﺸ ﻰﺘﻤﻭ ﻡﺘﺌﺸ ﻥﺇ ﻰﻨﻌﻤﺒ ﻪﻨﺃ ﻲﻨﺎﺜﻟﺍ‬
‫ﻝﻭﻗ ﻭﻫﻭ ﺒﺍﻥ ﺍ ﻟﺤﻔﻨﻴﺔ ﻭ ﺍﻟﻀﺤﺎﻙ ﻭﺭﻭﻱ ﻋﻥ ﺒﺍﻥ ﺎﺒﻋ ﺱ ﻀﻴﺃﺎ ﺍﻭﻟﺎﺜﻟﺙ ﻪﻨﺃ ﺒﻤﻰﻨﻌ ﻴﺤﺙ ﺸ ﺌﺘﻡ ﺍﺫﻫﻭ ﻤﺤﻲﻜ ﻋﻥ ﺒﺍﻥ ﻋﻤﺭ ﻭﻤﻙﻟﺎ‬
‫ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻙﻟﺫﺒ ﺙﺩﺤﺘ ﺎﻌﻓﺎﻨ ﻥﺃ ﻪﻐﻠﺒ ﺎﻤﻟ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻡﻟﺎﺴ ﻥﺃ ﺎﻫﺩﺤﺃ ﻩﻭﺠﻭ ﻥﻤ ﺩﺴﺎﻓ ﻭﻫﻭ ﺱﻨﺃ ﻥﺒ ﻝﺎﻗ ﺎﻤﻨﺇ ﺩﺒﻌﻟﺍ ﺏﺫﻜ ﻝﺎﻗ‬
‫ﺩﺒﻋ ﷲﺍ ﻴ ﺅﺘﻭﻥ ﻲﻓ ﻓ ﺭﻬﺠﻭﻥ ﻤﻥ ﺎﺒﺩﺃﺭﻫﻥ ﻭ ﺃﻤﺎ ﺼﺃﺤﺎﺏ ﻟﺎﻤﻙ ﻓ ﺈﻡﻬﻨ ﻴﻨﻜﺭﻭﻥ ﺼﺤﺘﻪ ﻋﻥ ﻟﺎﻤﻙ ﻭ ﺍﺜﻟﺎﻨﻲ ﺃﻥ ﺎﺒﺃ ﻴﺭﻫﺭﺓ ﺭﻭﻯ ﻋﻥ‬
‫ﻪﻨﺃ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒ ﻨﻟﺍ ﻝﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻝﺩﻓ ﺍﺫﻫ ﺎﻬﺒ ﺩﺍﺭﻴ ﻻ ﺔﻴﻵﺍ ﻥﺃ ﻰﻠﻋ ‪ ،‬ﺍﻭﻟﺎﺜﻟﺙ ﺃﻥ ﺔﻴﻵﺍ‬
‫ﻝ ﺤﻤ ﻪﻨﺃ ﻰﻠﻋ ﺕﻬﺒﻨ ﺩﻟﻭﻟﺍ ﻥﺎﻜﻤ ﻭﻫ ﻉﺭﺯﻟﺍ ﻊﻀﻭﻤﻭ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻪﻟﻭﻘﺒ ﺩﻟﻭﻟﺍ ﻝﺎﻗ ﺒﺍﻥ ﻷﺍﻨﺎﺒﺭﻱ ﻟﻤﺎ ﺹﻨ ﷲﺍ ﻋﻠﻰ ﻜﺫﺭ ﺍﻟﺤﺭﺙ‬
‫ﻝﺤﻤ ﻲﻓ ﺀﻁﻭﻟﺍ ﻊﻘﻴ ﻥﺃ ﺯﺠﻴ ﻡﻟ ﺕﺎﺒﻨﻟﺎﺒ ﻪﺒﺸﻤ ﺩﻟﻭﻟﺍﻭ ﺕﺎﺒﻨﻟﺍ ﻥﻭﻜﻴ ﻪﺒ ﺙﺭﺤﻟﺍﻭ ﻻ ﻴﻜﻭﻥ ﻨﻤﻪ ﺩﻟﻭ ﻟﺍﻭﺭﺍﺒﻊ ﺃﻥ ﺘﺤﺭﻴﻡ ﺘﺇﻴﺎﻥ ﻟﺍﺤﺎﺌﺽ‬
‫ﻝﺤﻤﻟﺍ ﺍﺫﻬﻟ ﻡﺯﻼﻤ ﻯﺫﻷﺍﻭ ﻯﺫﻷﺍ ﺔﻠﻌﻟ ﻥﺎﻜ ﻻ ﺎﻔﻴ ﺭﻗﻪ ‪" .‬‬
‫ﺯ ﺍﺩ ﺍ ﻟﻤﺴﻴﺭ ﺒﻻﻥ ﺍﻟﺠﻭﺯﻱ ‪. 253 – 250 / 1‬‬
‫ﻝﺎﻗﻭ ( ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ) ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﺩﻨﻋ ﺭﻴﺜﻜ ﻥﺒﺍ ﻝﺎﻗ ﺒﺍﻥ ﻋ ﺒﺱﺎ ﺍﻟﺤﺭﺙ ﻤﻭﻊﻀ ﺍﻟﻭﺩﻟ ﺍﻭﺘﺄﻓ ﺤﺭﺜﻡﻜ ﻰﻨﺃ ﺸ ﺌﺘﻡ ﻱﺃ ﻴﻜﻑ‬
‫ﺙﻴﺩﺎﺤﻷﺍ ﻙﻟﺫﺒ ﺕﺘﺒﺜ ﺎﻤﻜ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﺓﺭﺒﺩﻤﻭ ﺔﻠﺒﻘﻤ ﻡﺘﺌﺸ ﻝﺎﻗ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﻥﻋ ﻥﺎﻴﻔﺴ ﺎﻨﺜﺩﺤ ﻡﻴﻌﻨ ﻭﺒﺃ ﺎﻨﺜﺩﺤ ﻱﺭﺎﺨﺒﻟﺍ ﻝﺎﻗ‬
‫ﺍﺭﺒﺎﺠ ﺕﻌﻤﺴ ﻝﺎﻗ ﻝﻭﻘﺘ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜ ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻬﺌﺍﺭﻭ ﻥﻤ ﺎﻬﻌﻤﺎﺠ ﺍﺫﺇ ﻨﻓﺯﻟﺕ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻟﻡﻜ ﺍﻭﺘﺄﻓ ﺤﺭﺜﻡﻜ ﻨﺃﻰ ﺸ ﺌﺘﻡ‬
‫ﻝﺎﻗﻭ ﻪﺒ ﻱﺭﻭﺜﻟﺍ ﻥﺎﻴﻔﺴ ﺙﻴﺩﺤ ﻥﻤ ﺩﻭﺍﺩ ﻭﺒﺃﻭ ﻡﻠﺴﻤ ﻩﺍﻭﺭﻭ ﺒﻥ ﺃﺒﻲ ﺎﺤﺘﻡ ﺜﺩﺤﻨﺎ ﺱﻨﻭﻴ ﺒﻥ ﺩﺒﻋ ﺍﻷﻋﻠﻰ ﺃﺨﺎﻨﺭﺒ ﺒﻥ ﻭﻫﺏ ﺃﺨﻨﺭﺒﻲ‬
‫ﺍﻭﻟﺎﻗ ﺩﻭﻬﻴﻟﺍ ﻥﺃ ﻩﺭﺒﺨﺃ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺭﺒﺎﺠ ﻥﺃ ﻡﻬﺜﺩﺤ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻥﺃ ﻱﺭﻭﺜﻟﺍ ﺩﻴﻌﺴ ﻥﺒ ﻥﺎﻴﻔﺴﻭ ﺞﻴﺭﺠ ﻥﺒﻭ ﺱﻨﺃ ﻥﺒ ﻙﻟﺎﻤ‬
‫ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺓﺭﺒﺩﻤ ﻲﻫﻭ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻥﻴﻤﻠﺴﻤﻠﻟ ﻝﺯﻨﺄﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﷲﺍ ﻝﺎﻗ ﺒﻥ ﺞﻴﺭﺠ ﻲﻓ‬
‫ﻝﺎﻘﻓ ﺙﻴﺩﺤﻟﺍ ﻝﻭﺴﺭ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻠﻡ ﻠﺒﻘﻤ ﺔ ﻭ ﻤﺒﺩﺭﺓ ﺇﺫﺍ ﻜﺎﻥ ﻟﺫﻙ ﻲﻓ ﺍﻟﻔﺭﺝ ﻭﻓﻲ ﺩﺤﻴﺙ ﺒﻬﺯ ﻥﺒ ﻜﺤﻴﻡ ﺒﻥ ﻤ ﻌﺎﻭﻴﺔ ﺒﻥ‬
‫ﻝﺎﻗ ﻪﻨﺃ ﻩﺩﺠ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﻱﺭﻴﺸﻘﻟﺍ ﺓﺩﻴﺤ ﻝﻭﺴﺭ ﺎﻴ ﺭﺫﻨ ﺎﻤﻭ ﺎﻬﻨﻤ ﻲﺘﺄﻨ ﺎﻤ ﺎﻨﺅﺎﺴﻨ ﷲﺍ ﻝﺎﻗ ﻻ ﻥﺃ ﺭﻴﻏ ﺕﺌﺸ ﻰﻨﺃ ﻙﺜﺭﺤ ﺕﺌﺍ ﻙﺜﺭﺤ‬
‫ﻝﻫﺃﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺙﻴﺩﺤﻟﺍ ﺕﻴﺒﻟﺍ ﻲﻓ ﻻﺇ ﺭﺠﻬﺘ ﻻﻭ ﺢﺒﻘﺘ ﻻﻭ ﻪﺠﻭﻟﺍ ﺏﺭﻀﺘ ﺭﺨﺁ ﺙﻴﺩﺤ ﻥﻨﺴﻟﺍ ﻝﺎﻗ ﺎﻨﺭﺒﺨﺃ ﺱﻨﻭﻴ ﺎﻨﺜﺩﺤ ﻡﺘﺎﺤ ﻲﺒﺃ ﻥﺒ‬
‫ﻝﺎﻗ ﺱﺎﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺵﻨﺤ ﻥﻋ ﻰﻴﺤﻴ ﻥﺒ ﺭﻤﺎﻋ ﻥﻋ ﺏﻴﺒﺤ ﻲﺒﺃ ﻥﺒ ﺩﻴﺯﻴ ﻥﻋ ﺔﻌﻴﻬﻟ ﻥﺒ ﻲﻨﺭﺒﺨﺃ ﺏﻫﻭ ﻥﺒ ﻰﺘﺃ‬
‫ﻝﻭﺴﺭ ﻰﻟﺇ ﺭﻴﻤﺤ ﻥﻤ ﺱﺎﻨ ﻝﺎﻘﻓ ﺀﺎﻴﺸﺃ ﻥﻋ ﻩﻭﻟﺄﺴﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻪﻟ ﻝﺠﺭ ﻝﺯﻨﺄﻓ ﻲﻓ ﻯﺭﺘ ﻑﻴﻜﻓ ﺀﺎﺴﻨﻟﺍ ﺏﺠﺃ ﻲﻨﺇ ﷲﺍ‬
‫ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻟﻜﻡ ﺍﻭﺘﺄﻓ ﺤﺭﺜﻡﻜ ﻰﻨﺃ ﺌﺸ ﺘﻡ ﻭﺭﻭﺍﻩ ﺍﻹﻤﻡﺎ ﺃﺤﻤﺩ ﺤﺩﺜﻨﺎ ﻴﺤﻰﻴ ﺒﻥ ﻴﻏﻼﻥ ﺜﺩﺤﻨﺎ ﺭﺸﻴﺩﻥ ﺩﺤﺜﻲﻨ ﺍ ﻟﺴﺤﻥ ﻥﺒ ﺎﺒﻭﺜﻥ ﻋﻥ‬
‫ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺵﻨﺤ ﻥﻋ ﻱﺭﻓﺎﻐﻤﻟﺍ ﻰﻴﺤﻴ ﻥﺒ ﺭﻤﺎﻋ ﻝﺎﻗ ﻨﺃﺯﻟﺕ ﻫﺫﻩ ﻴﻵﺍﺔ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻡﻜﻟ ﻲﻓ ﻨﺃﺎﺱ ﻤﻥ ﺍﻷﺎﺼﻨﺭ ﺃﺘﻭﺍ ﻟﺍﻨﻲﺒ‬
‫ﻝﺎﻘﻓ ﻩﻭﻟﺄﺴﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻰﻠﻋ ﺎﻬﺘﺌﺇ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻝﻜ ﻝﺎﺤ ﺭﺨﺁ ﺙﻴﺩﺤ ﺝﺭﻔﻟﺍ ﻲﻓ ﻥﺎﻜ ﺍﺫﺇ ﻝﺎﻗ ﻭﺒﺃ ﺠﻌﻔﺭ‬
‫ﻪﺒﺎﺘﻜ ﻲﻓ ﻱﻭﺎﺤﻁﻟﺍ ﻝﻜﺸﻤ ﺍﻟﺤﺩﻴﺙ ﺩﺤﺜﻨﺎ ﺃﺤﻤﺩ ﺒﻥ ﺩﺍﻭﺩ ﺒﻥ ﻤ ﻭﻰﺴ ﺩﺤﺜﺎﻨ ﻌﻴﻘﻭﺏ ﺒﻥ ﻜﺎﺴﺏ ﺜﺩﺤﻨﺎ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﻊﻓﺎﻨ ﻋﻥ ﻫ ﺸﺎﻡ ﺒﻥ‬
‫ﻝﺯﻨﺄﻓ ﻙﻟﺫ ﻪﻴﻠﻋ ﺱﺎﻨﻟﺍ ﺭﻜﻨﺄﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﺏﺎﺼﺃ ﻼﺠﺭ ﻥﺃ ﻱﺭﺩﺨﻟﺍ ﺩﻴﻌﺴ ﻲﺒﺃ ﻥﻋ ﺭﺎﺴﻴ ﻥﺒ ﺀﺎﻁﻋ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﻥﻋ ﺩﻌﺴ‬
‫ﺢﻴﺭﺸ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﻲﻠﺼﻭﻤﻟﺍ ﻰﻠﻌﻴ ﻭﺒﺃ ﻅﻓﺎﺤﻟﺍ ﻩﺍﻭﺭﻭ ﺏﻭﻘﻌﻴ ﻥﻋ ﺱﻨﻭﻴ ﻥﻋ ﺭﻴﺭﺠ ﻥﺒ ﻩﺍﻭﺭﻭ ﺔﻴﻵﺍ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺀﺎﺴﻨ ﷲﺍ‬
‫ﻝﺎﻗ ﺭﺨﺁ ﺙﻴﺩﺤ ﻪﺒ ﻊﻓﺎﻨ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﺍﻹﻤﻡﺎ ﺃﺤﻤﺩ ‪ 6305‬ﺤﺩﺜﻨﺎ ﻥﺎﻔﻋ ﺩﺤﺜﻨﺎ ﻴﻫﻭﺏ ﺩﺤﺜﻨﺎ ﻋﺒﺩﻴ ﷲﺍ ﺒﻥ ﻋﺜﻤﺎﻥ ﺒﻥ ﺨﻴﺜﻡ ﻋﻥ‬
‫ﻝﺎﻗ ﻁﺒﺎﺴ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﺕﻟﺎﻗ ﻙﻟﺄﺴﺃ ﻥﺃ ﻲﺤﺘﺴﺃ ﺎﻨﺃﻭ ﺭﻤﺃ ﻥﻋ ﻙﻠﺌﺎﺴﻟ ﻲﻨﺇ ﺕﻠﻘﻓ ﺭﻜﺒ ﻲﺒﺃ ﻥﺒ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﺕﻨﺒ ﺔﺼﻔﺤ ﻰﻠﻋ ﺕﻠﺨﺩ‬
‫ﻲﺨﺃ ﻥﺒ ﺎﻴ ﻲﺤﺘﺴﺘ ﻼﻓ ﻝﺎﻗ ﺩﻭﻬﻴﻟﺍ ﺕﻨﺎﻜﻭ ﺀﺎﺴﻨﻟﺍ ﻥﻭﺒﺤﻴ ﺍﻭﻨﺎﻜ ﺭﺎﺼﻨﻷﺍ ﻥﺃ ﺔﻤﻠﺴ ﻡﺃ ﻲﻨﺘﺜﺩﺤ ﺕﻟﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ‬
‫ﻝﻭﻘﺘ ﻝﻭﺤﺃ ﻩﺩﻟﻭ ﻥﺎﻜ ﻪﺘﺃﺭﻤﺍ ﻰﺒﺠﺃ ﻥﻤ ﻪﻨﺇ ﻓﻠﻤﺎ ﻡﺩﻗ ﻬﻤﻟﺍ ﺎﺠﺭﻭﻥ ﻟﺍ ﻤﻴﺩﻨﺔ ﻨﻜﺍﻭﺤ ﻲﻓ ﻨ ﺴﺎﺀ ﺍﻷﻨﺼﺭﺎ ﻭﺒﺤﺄﻓ ﻫﻥ ﺒﺄﻓﺕ ﺍﻤﺭﺓﺃ ﺃﻥ ﺘﻁﻊﻴ‬
‫ﻝﻌﻔﺘ ﻥﻟ ﺕﻟﺎﻗﻭ ﺎﻬﺠﻭﺯ ﻝﻭﺴﺭ ﻲﺘﺁ ﻰﺘﺤ ﻙﻟﺫ ﻰﺘﺤ ﻲﺴﻠﺠﺍ ﺕﻟﺎﻘﻓ ﻙﻟﺫ ﺎﻬﻟ ﺕﺭﻜﺫﻓ ﺔﻤﻠﺴ ﻡﺃ ﻰﻠﻋ ﺕﻠﺨﺩﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ‬
‫ﻝﻭﺴﺭ ﻲﺘﺄﻴ ﻝﻭﺴﺭ ﺀﺎﺠ ﺎﻤﻠﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻥﺃ ﺔﻴﺭﺎﺼﻨﻷﺍ ﺕﺤﺘﺴﺍ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺄﺴﺘ ﻝﻭﺴﺭ ﷲﺍ ﻠﺼﻰ‬
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‫ﻝﺎﻘﻓ ﺔﻤﻠﺴ ﻡﺃ ﻪﺘﻟﺄﺴﻓ ﺕﺠﺭﺨﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻋﺩﺍﻰ ﺍﻷﻨﺼﻴﺭﺎﺔ ﺩﻓ ﻋﺎﻬﺘ ﺘﻓﻼ ﺎﻬﻴﻠﻋ ﻩﺫﻫ ﺔﻴﻵﺍ ﻨ ﺴﻜﺅﺎﻡ ﺤﺭﺙ ﻡﻜﻟ ﻓﺄﺘﻭﺍ ﺤﺭﺜﻡﻜ ﻨﺃﻰ‬
‫ﻝﺎﻗﻭ ﻪﺒ ﻡﺜﻴﺨ ﻲﺒﺃ ﻥﻋ ﻥﺎﻴﻔﺴ ﻥﻋ ﻱﺩﻬﻤ ﻥﺒ ﻥﻋ ﺭﺍﺩﻨﺒ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍ ﻩﺍﻭﺭﻭ ﺍﺩﺤﺍﻭ ﺎﻤﺎﻤﺼ ﻡﺘﺌﺸ ﻕﻴﺭﻁ ﻥﻤ ﻱﻭﺭ ﺩﻗﻭ ﺕﻠﻗ ﻥﺴﺤ‬
‫ﻲﻨﻴﺘﺄﻴ ﻲﺠﻭﺯ ﻥﺇ ﺕﻟﺎﻘﻓ ﺎﻬﺘﺘﺃ ﺓﺃﺭﻤﺍ ﻥﺃ ﻥﻴﻨﻤﺅﻤﻟﺍ ﻡﺃ ﺔﺼﻔﺤ ﻥﻋ ﻙﻫﺎﻤ ﻥﺒ ﻑﺴﻭﻴ ﻥﻋ ﻡﺜﻴﺨ ﻥﺒ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺔﻔﻴﻨﺤ ﻲﺒﺃ ﻥﺒ ﺩﺎﻤﺤ‬
‫ﻝﻭﺴﺭ ﻙﻟﺫ ﻎﻠﺒﻓ ﻪﺘﻫﺭﻜﻓ ﺔﻠﺒﻘﺘﺴﻤﻭ ﺔﻴﺒﺠﻤ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺭﺨﺁ ﺙﻴﺩﺤ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻥﺎﻜ ﺍﺫﺇ ﺱﺄﺒﻻ ﻝﺎﻗ ﻹﺍﻤﻡﺎ‬
‫ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺭﻴﺒﺠ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﺭﻔﻌﺠ ﻥﻋ ﻲﻤﻘﻟﺍ ﻲﻨﻌﻴ ﺏﻭﻘﻌﻴ ﺎﻨﺜﺩﺤ ﻥﺴﺤ ﺎﻨﺜﺩﺤ ﺩﻤﺤﺃ ﻝﺎﻗ ﻝﻭﺴﺭ ﻰﻟﺇ ﺏﺎﻁﺨﻟﺍ ﻥﺒ ﺭﻤﻋ ﺀﺎﺠ‬
‫ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﻭﺴﺭ ﺎﻴ ﻝﺎﻗ ﺕﻜﻠﻫ ﻙﻜﻠﻫﺃ ﻱﺫﻟﺍ ﺎﻤ ﻝﺎﻗ ﻝﺎﻗ ﺔﺤﺭﺎﺒﻟﺍ ﻲﻠﺤﺭ ﺕﻟﻭﺤ ﺎﺌﻴﺸ ﻪﻴﻠﻋ ﺩﺭﻴ ﻡﻠﻓ ﻝﺎﻗ ﻓﺄﻭﻰﺤ‬
‫ﻝﻭﺴﺭ ﻰﻟﺇ ﷲﺍ ﻝﺒﻗﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺒﺩﺃﻭﺭ ﺍﻭﺘﻕ ﺍﻟﺒﺩﺭ ﻭﺍﻟﺤﻴﻀﺔ‬
‫ﻝﺎﻗﻭ ﻪﺒ ﺏﻴﺸﻷﺍ ﻰﺴﻭﻤ ﻥﺒ ﻥﺴﺤ ﻥﻋ ﺩﻴﻤﺤ ﻥﺒ ﺩﺒﻋ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍ ﻩﺍﻭﺭﻭ ﻝﺎﻗﻭ ﺏﻴﺭﻏ ﻥﺴﺤ ﻟﺍﺤﺎﻅﻓ ﻭﺒﺃ ﻠﻌﻴﻰ ﺩﺤﺜﻨﺎ ﻟﺍﺤﺎﺭﺙ ﺒﻥ‬
‫ﺩﻴﻌﺴ ﻲﺒﺃ ﻥﻋ ﺭﺎﺴﻴ ﻥﺒ ﺀﺎﻁﻋ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﻥﻋ ﺩﻌﺴ ﻥﺒ ﻡﺎﺸﻫ ﺎﻨﺜﺩﺤ ﻊﻓﺎﻨ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﺎﻨﺜﺩﺤ ﺢﻴﺭﺸ ﻝﺎﻗ ﻝﺠﺭ ﺭﻔﺜﺃ ﻪﺘﺃﺭﻤﺍ‬
‫ﻝﻭﺴﺭ ﺩﻬﻋ ﻰﻠﻋ ﻝﺯﻨﺄﻓ ﻪﺘﺃﺭﻤﺍ ﻥﻼﻓ ﺭﻔﺜﺃ ﺍﻭﻟﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺯﻋ ﷲﺍ ﻝﺠﻭ ﻨ ﺴﺎﺅﻡﻜ ﺤﺭﺙ ﺘﺄﻓ ﻡﻜﻟﻭﺍ ﺤﺭﺜﻜﻡ ﻨﺃﻰ ﺌﺸ ﺘﻡ‬
‫ﻝﺎﻗ ﻎﺒﺼﻷﺍ ﻭﺒﺃ ﻰﻴﺤﻴ ﻥﺒ ﺯﻴﺯﻌﻟﺍ ﺩﺒﻋ ﺎﻨﺜﺩﺤ ﺩﻭﺍﺩ ﻭﺒﺃ ﻝﺎﻗ ﺢﻟﺎﺼ ﻥﺒ ﻥﺎﺒﺃ ﻥﻋ ﻕﺎﺤﺴﺇ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﺔﻤﻠﺴ ﻥﺒ ﻲﻨﻌﻴ ﺩﻤﺤﻤ ﻲﻨﺜﺩﺤ‬
‫ﻝﺎﻗ ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺩﻫﺎﺠﻤ ﻥﻋ ﺭﻤﻋ ﻥﺒ ﻥﺇ ﻝﺎﻗ ﻝﻫﺃ ﻥﺎﻜ ﺎﻤﻨﺇﻭ ﻡﻫﻭﺃ ﻪﻟ ﺭﻔﻐﻴ ﷲﺍﻭ ﻡﻫﻭ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻝﻫﺃ ﺜﻭﻥ ﻊﻤ ﺫﻫﺍ‬
‫ﻡﻫﻭ ﺩﻭﻬﻴ ﻥﻤ ﻲﺤﻟﺍ ﻝﻫﺃ ﻝﻫﺃ ﺭﻤﺃ ﻥﻤ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﺍﺭﻴﺜﻜ ﻥﻭﺩﺘﻘﻴ ﺍﻭﻨﺎﻜﻓ ﻡﻠﻌﻟﺍ ﻲﻓ ﻡﻬﻴﻠﻋ ﻼﻀﻓ ﻡﻬﻟ ﻥﻭﺭﻴ ﺍﻭﻨﺎﻜﻭ ﺏﺎﺘﻜ ﻟﺍﻜﺘﺎﺏ‬
‫ﻻ ﻭﺘﺄﻴ ﻥ ﺍ ﻟﻨﺴﺀﺎ ﻻﺇ ﻋﻠﻰ ﺤﻑﺭ ﻟﺫﻭﻙ ﺃﺴﺭﺘ ﺎﻤ ﻭﻜﺘﻥ ﻤﻟﺍﺭﺃﺓ ﺎﻜﻓﻥ ﺍﺫﻫ ﻟﺍﺤﻲ ﻤﻥ ﺍﻷﻨﺼﺭﺎ ﺩﻗ ﺃﺨﺫﻭﺍ ﻟﺫﺒﻙ ﻤﻥ ﻡﻬﻠﻌﻓ ﺎﻜﻭﻥ ﺫﻫﺍ ﻟﺍﺤﻲ‬
‫ﻝ ﺠﺭ ﺝﻭﺯﺘ ﺔﻨﻴﺩﻤﻟﺍ ﻥﻭﺭﺠﺎﻬﻤﻟﺍ ﻡﺩﻗ ﺎﻤﻠﻓ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻥﻬﺒ ﻥﻭﺫﺫﻠﺘﻴﻭ ﺍﺭﻜﻨﻤ ﺎﺤﺭﺸ ﺀﺎﺴﻨﻟﺍ ﻥﻭﺤﺭﺸﻴ ﺵﻴﺭﻗ ﻥﻤ‬
‫ﻱﺭﺴﻓ ﻲﻨﺒﻨﺘﺠﺎﻓ ﻻﺇﻭ ﻙﻟﺫ ﻊﻨﺼﺎﻓ ﻑﺭﺤ ﻰﻠﻋ ﻰﺘﺅﻨ ﺎﻨﻜ ﺎﻤﻨﺇ ﺕﻟﺎﻗﻭ ﻪﻴﻠﻋ ﻪﺘﺭﻜﻨﺄﻓ ﻙﻟﺫ ﺎﻬﺒ ﻊﻨﺼﻴ ﺏﻫﺫﻓ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﺓﺃﺭﻤﺍ ﻡﻬﻨﻤ‬
‫ﻝﻭﺴﺭ ﻎﻠﺒﻓ ﺎﻤﻫﺭﻤﺃ ﻝﺯﻨﺄﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻱﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﷲﺍ‬
‫ﻭ ﻤﺴﻴﻘﻠﺘﺎﺕ ﻲﻨﻌﻴ ﺫﺒﻟﻙ ﻤﻭﻀﻊ ﻟﺍﻭﺩﻟ ﺘﻔﺭﺩ ﺒﻪ ﺒﺃﻭ ﺩﺍﻭﺩ ﻭ ﻴﺩﻬﺸ ﻪﻟ ﺒﺎﺼﻟﺤﺔ ﺎﻤ ﺘﻘﺩﻡ ﻟﻪ ﻤﻥ ﺍﻷﺤﻴﺩﺎﺙ ﻻﻭ ﻴﺴ ﻤﺎ ﺭﻭﺍﻴﺔ ﺃﻡ ﻠﺴ ﻤﺔ‬
‫ﺎﻬﻨﺎﻓ ﻤﺸﺒﺎﻬﺔ ﻟ ﻬﺫﺍ ﺍ ﻟﺴﻴﺎﻕ ﻭﻗﺩ ﺭﻭﻯ ﺫﻫﺍ ﻟﺍﺤﻴﺩﺙ ﺍﻟﺤﺎﻓﻅ ﻭﺒﺃ ﺍ ﻟﻘﺎﺴﻡ ﻟﺍﻁﺒﺭﻲﻨﺍ ﻤﻥ ﻴﺭﻁﻕ ﻤﺤﻤﺩ ﺒﻥ ﺇ ﺴﺤﻕﺎ ﻋﻥ ﻥﺎﺒﺃ ﺒﻥ ﻟﺎﺼﺢ‬
‫ﺩﻫﺎﺠﻤ ﻥﻋ ﻝﺎﻗ ﺩﻨﻋ ﻪﻔﻗﻭﺃ ﻪﺘﻤﺘﺎﺨ ﻰﻟﺇ ﻪﺘﺤﺘﺎﻓ ﻥﻤ ﺱﺎﺒﻋ ﻥﺒ ﻰﻠﻋ ﻑﺤﺼﻤﻟﺍ ﺕﻀﺭﻋ ﻝﻜ ﻴﺁﺔ ﻨﻤﻪ ﻭ ﺃﺴﻟﺄﻪ ﺎﻬﻨﻋ ﺤﺘﻰ ﻨﺍﺘﻬﻴﺕ ﻟﺇﻰ‬
‫ﻝﺎﻘﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﺍﺒﻥ ﺒﻋ ﺎﺱ ﺇﻥ ﻫﺫﺍ ﺍﻟﺤﻲ ﻤﻥ ﺵﻴﺭﻗ ﻨﺎﻜﻭﺍ ﻴ ﺸﺭﺤﻭﻥ ﻨﻟﺍ ﺴﺀﺎ ﺒﻤﺔﻜ‬
‫ﻝﻭﻗﻭ ﺎﻬﻗﺎﻴﺴ ﻡﺎﻤﺘﺒ ﺔﺼﻘﻟﺍ ﺭﻜﺫﻓ ﻥﻬﺒ ﻥﻭﺫﺫﻠﺘﻴﻭ ﺒﻥ ﺱﺎﺒﻋ ﺇﻥ ﺒﻥ ﺭﻤﻋ ﻭﺍﷲ ﻐﻴﻔﺭ ﻟﻪ ﻭﺃﻫﻡ ﺄﻜﻨﻪ ﻴ ﺸﻴﺭ ﻟﺇﻰ ﻤﺎ ﻭﺭﺍﻩ ﻟﺍﺒﺨﺎﺭﻱ ﺩﺤﺜﻨﺎ‬
‫ﻝﻴﻤﺸ ﻥﺒ ﺭﻀﻨﻟﺍ ﺎﻨﺜﺩﺤ ﻕﺎﺤﺴﺇ ﻝﺎﻗ ﻊﻓﺎﻨ ﻥﻋ ﻥﻭﻋ ﻥﺒ ﺎﻨﺭﺒﺨﺃ ﻪﻨﻋ ﺕﺫﺨﺄﻓ ﻪﻨﻤ ﻍﺭﻔﻴ ﻰﺘﺤ ﻡﻠﻜﺘﻴ ﻡﻟ ﻥﺁﺭﻘﻟﺍ ﺃﺭﻗ ﺍﺫﺇ ﺭﻤﻋ ﻥﺒ ﻥﺎﻜ‬
‫ﻝﺎﻗ ﻥﺎﻜﻤ ﻰﻟﺇ ﻰﻬﺘﻨﺍ ﻰﺘﺤ ﺓﺭﻘﺒﻟﺍ ﺓﺭﻭﺴ ﺃﺭﻘﻓ ﺎﻤﻭﻴ ﻻ ﺕﻠﻗ ﺕﻟﺯﻨﺃ ﻡﻴﻓ ﻱﺭﺩﺘﺃ ﻝﺎﻗ ﺩﻤﺼﻟﺍ ﺩﺒﻋ ﻥﻋﻭ ﻰﻀﻤ ﻡﺜ ﺍﺫﻜﻭ ﺍﺫﻜ ﻲﻓ ﺕﻟﺯﻨﺃ‬
‫ﻝﺎﻗ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻊﻓﺎﻨ ﻥﻋ ﺏﻭﻴﺃ ﺎﻨﺜﺩﺤ ﻲﺒﺃ ﻲﻨﺜﺩﺤ ﻝﺎﻗ ﻥﺃ ﺄﻴ ﺘﻴﻬﺎ ﻲﻓ ﺍﺫﻜﻫ ﺭﻭﺍﻩ ﺒﻟﺍﺨﺎﺭﻱ ﻭﻗﺩ ﻔﺘﺭﺩ ﺒﻪ ﻤﻥ‬
‫ﻝﺎﻗﻭ ﻪﺠﻭﻟﺍ ﺍﺫﻫ ﻝﺎﻗ ﻊﻓﺎﻨ ﻥﻋ ﻥﻭﻋ ﻥﺒ ﺎﻨﺜﺩﺤ ﺔﻴﻠﻋ ﻥﺒ ﺎﻨﺜﺩﺤ ﻡﻴﻫﺍﺭﺒﺇ ﻥﺒ ﺏﻭﻘﻌﻴ ﻲﻨﺜﺩﺤ ﺭﻴﺭﺠ ﻥﺒ ﻗﺭﺃﺕ ﺍﺫﺕ ﻡﻭﻴ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ‬
‫ﻝﺎﻘﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﻻ ﺕﻠﻗ ﺕﻟﺯﻨ ﻡﻴﻓ ﻱﺭﺩﺘﺃ ﺭﻤﻋ ﻥﺒ ﻝﺎﻗ ﻨﺯﻟﺕ ﻓﻲ ﺇﺘﻴﺎﻥ ﻨﻟﺍ ﺴﺀﺎ ﻲﻓ ﺎﺒﺩﺃﺭﻥﻫ ﺩﺤﻭ ﺜﻨﻲ ﺒﺃﻭ ﺒﻼﻗﺔ‬
‫ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻊﻓﺎﻨ ﻥﻋ ﺏﻭﻴﺃ ﻥﻋ ﻲﺒﺃ ﻲﻨﺜﺩﺤ ﺙﺭﺍﻭﻟﺍ ﺩﺒﻋ ﻥﺒ ﺩﻤﺼﻟﺍ ﺩﺒﻋ ﺎﻨﺜﺩﺤ ﻝﺎﻗ ﻓﻲ ﺒﺩﻟﺍﺭ ﻭﺭﻭﻯ ﻤﻥ‬
‫ﺩﺤ ﻴﺙ ﻟﺎﻤﻙ ﻋﻥ ﻨﺎﻓﻊ ﻋﻥ ﺒﻥ ﺭﻤﻋ ﻻﻭ ﻴﺼﺢ ﻭﺭﻭﻯ ﻨﻟﺍ ﺴﺎﻲﺌ ﻋﻥ ﻤﺤﻤﺩ ﺒﻥ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﺩﺒﻋ ﺍﻟﺤﻜﻡ ﻋﻥ ﺃﺒﻲ ﻜﺒﺭ ﺒﻥ ﻲﺒﺃ ﺱﻴﻭﺃ‬
‫ﻝﻼﺒ ﻥﺒ ﻥﺎﻤﻴﻠﺴ ﻥﻋ ﻝﺯﻨﺄﻓ ﺍﺩﻴﺩﺸ ﺍﺩﺠﻭ ﻙﻟﺫ ﻥﻤ ﻪﺴﻔﻨ ﻲﻓ ﺩﺠﻭﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺃ ﻰﺘﺃ ﻼﺠﺭ ﻥﺃ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﻥﻋ‬
‫ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﷲﺍ ﻝﺎﻗ ﺱﺎﻨﻟﺍ ﻊﻟﻭﺃ ﺎﻤﻟ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﺩﻨﻋ ﺍﺫﻫ ﻥﺎﻜ ﻭﻟ ﻱﺯﺍﺭﻟﺍ ﻡﺘﺎﺤ ﻭﺒﺃ‬
‫ﺍﺫﻫﻭ ﻊﻓﺎﻨﺒ ﻝﻴﻠﻌﺘ ﻨﻤﻪ ﻬﻟﺫﺍ ﺍﻟﺩﺤﻴﺙ ﻭﻗﺩ ﺭﻭﻩﺍ ﻋﺒﺩ ﷲﺍ ﺒﻥ ﻊﻓﺎﻨ ﻋﻥ ﺩﺍﻭﺩ ﺒﻥ ﻴﻗ ﺱ ﻋﻥ ﺩﻴﺯ ﺒﻥﺃ ﺴﻡﻠ ﻋﻥ ﻋﻁﺎﺀ ﺒﻥ ﻴﺴﺎﺭ ﻋﻥ ﺒﻥ‬
‫ﻝﻭﻤﺤﻤ ﺙﻴﺩﺤﻟﺍ ﺍﺫﻫﻭ ﻩﺭﻜﺫﻓ ﺭﻤﻋ ﻠﻋﻰ ﺎﻤ ﺘ ﻘﻡﺩ ﻭﻫﻭ ﻪﻨﺃ ﻴ ﺄﺘﺎﻬﻴ ﻓﻲ ﺎﻬﻠﺒﻗ ﻤﻥ ﺎﻫﺭﺒﺩ ﻤﻟﺎ ﺭﻭﻩﺍ ﻨﻟﺍ ﺴﻲﺌﺎ ﻋﻥ ﻲﻠﻋ ﺒﻥ ﻋ ﺜﻤﺎﻥ ﻔﻨﻟﺍ ﻴﻠﻲ‬
‫ﻝﻀﻔﻟﺍ ﻥﻋ ﻰﺴﻴﻋ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﻝﻴﻭﻁﻟﺍ ﻥﺎﻤﻴﻠﺴ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﺔﻟﺎﻀﻓ ﻥﺒ ﻝﺎﻗ ﻪﻨﺃ ﻩﺭﺒﺨﺃ ﻪﻨﺃ ﺭﻀﻨﻟﺍ ﻲﺒﺃ ﻥﻋ ﺔﻤﻘﻠﻋ ﻥﺒ ﺏﻌﻜ ﻥﻋ‬
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‫ﻝﻭﻘﻟﺍ ﻙﻴﻠﻋ ﺭﺜﻜﺃ ﺩﻗ ﻪﻨﺍ ﺭﻤﻋ ﻥﺒ ﻰﻟﻭﻤ ﻊﻓﺎﻨﻟ ﻝﻭﻘﺘ ﻙﻨﺍ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺘﺅﺘ ﻥﺃ ﻰﺘﻓﺃ ﻪﻨﺇ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻝﺎﻗ ﺍﻭﺒﺫﻜ ﻲﻠﻋ ﻥﻜﻟﻭ‬
‫ﻝﺎﻘﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻎﻠﺒ ﻰﺘﺤ ﻩﺩﻨﻋ ﺎﻨﺃﻭ ﺎﻤﻭﻴ ﻑﺤﺼﻤﻟﺍ ﺽﺭﻋ ﺭﻤﻋ ﻥﺒ ﻥﺇ ﺭﻤﻷﺍ ﻥﺎﻜ ﻑﻴﻜ ﻙﺜﺩﺤﺄﺴ ﺎﻴ‬
‫ﻝﻫ ﻊﻓﺎﻨ ﻻ ﺕﻠﻗ ﺔﻴﻵﺍ ﻩﺫﻫ ﺭﻤﺃ ﻥﻤ ﻡﻠﻌﺘ ﻝﺎﻗ ﺎﻨﺩﺭﺃ ﺭﺎﺼﻨﻷﺍ ﺀﺎﺴﻨ ﺎﻨﺤﻜﻨﻭ ﺔﻨﻴﺩﻤﻟﺍ ﺎﻨﻠﺨﺩ ﺎﻤﻠﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺒﺠﻨ ﺵﻴﺭﻗ ﺭﺸﻌﻤ ﺎﻨﻜ ﺎﻨﺇ‬
‫ﻝﺜﻤ ﻥﻬﻨﻤ ﻝﺎﺤﺒ ﻥﺫﺨﺃ ﺩﻗ ﺭﺎﺼﻨﻷﺍ ﺀﺎﺴﻨ ﺕﻨﺎﻜﻭ ﻪﻨﻤﻅﻋﺃﻭ ﻙﻟﺫ ﻥﻫﺭﻜﻓ ﻥﻫﺍﺫﺂﻓ ﺩﻴﺭﻨ ﺎﻨﻜ ﺎﻤ ﻝﺯﻨﺄﻓ ﻥﻬﺒﻭﻨﺠ ﻰﻠﻋ ﻥﻴﺘﺅﻴ ﺎﻤﻨﺇ ﺩﻭﻬﻴﻟﺍ‬
‫ﻕﺎﺤﺴﺇ ﻥﺒ ﻥﻴﺴﺤﻟﺍ ﻥﻋ ﻲﻨﺍﺭﺒﻁﻟﺍ ﻥﻋ ﻪﻴﻭﺩﺭﻤ ﻥﺒ ﻩﺍﻭﺭ ﺩﻗﻭ ﺢﻴﺤﺼ ﺩﺎﻨﺴﺇ ﺍﺫﻫﻭ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﷲﺍ‬
‫ﻝﻀﻔﻤ ﻥﻋ ﻱﺭﻤﻌﻟﺍ ﺏﺘﺎﻜﻟﺍ ﻰﻴﺤﻴ ﻥﺒ ﺎﻴﺭﻜﺯ ﻥﻋ ﺒﻥ ﺎﻀﻓﻟﺔ ﻥﻋ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﻋ ﻴﺎﺵ ﻋﻥ ﻌﻜﺏ ﺒﻥ ﻘﻠﻋ ﺔﻤ ﻜﺫﻓﺭﻩ ﻭﻗﺩ ﺭﻭﻴﻨﺎ ﻥﻋ ﺒﻥ‬
‫ﻝﺤﻴ ﻻﻭ ﺡﺎﺒﻴ ﻻ ﻪﻨﺃﻭ ﺎﺤﻴﺭﺼ ﻙﻟﺫ ﻑﻼﺨ ﺭﻤﻋ ﻝﻭﻘﻟﺍ ﺍﺫﻫ ﺏﺴﻨ ﺩﻗ ﻥﺎﻜ ﻥﺇﻭ ﻲﺘﺄﻴﺴ ﺎﻤﻜ ﻡﻫﺭﻴﻏﻭ ﺔﻨﻴﺩﻤﻟﺍ ﺀﺎﻬﻘﻓ ﻥﻤ ﺔﻔﺌﺎﻁ ﻰﻟﺇ‬
‫ﻭ ﻋﺯﻩﺍ ﻌﺒﻀﻬﻡ ﻰﻟﺇ ﺍﻹﻤﻡﺎ ﺎﻤﻟﻙ ﻲﻓ ﺎﺘﻜﺏ ﻟﺍﺴﺭ ﻭﺃﻜﺜﺭ ﺎﻨﻟﺍ ﺱ ﻴﻨﻜﺭ ﻥﺃ ﻴﺼﺢ ﻟﺫﻙ ﻋﻥ ﺍﻹﻤﻡﺎ ﺎﻤﻟﻙ ﺭﺤﻤﻪ ﷲﺍ ﻭﻗﺩ ﻭﺭﺩﺕ ﺍﻷﻴﺩﺎﺤﺙ‬
‫ﻝﺎﻘﻓ ﻪﻴﻁﺎﻌﺘﻭ ﻪﻠﻌﻓ ﻥﻋ ﺭﺠﺯﻟﺎﺒ ﺓﺩﺩﻌﺘﻤ ﻕﺭﻁ ﻥﻤ ﺔﻴﻭﺭﻤﻟﺍ ﻝﻴﻋﺎﻤﺴﺇ ﺎﻨﺜﺩﺤ ﺔﻓﺭﻋ ﻥﺒ ﻥﺴﺤﻟﺍ ﻥﻋ ﺵﺎﻴﻋ ﻥﺒ ﻝﻴﻬﺴ ﺒﻥ ﻲﺒﺃ ﻟﺎﺼﺢ‬
‫ﺭﺒﺎﺠ ﻥﻋ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﻝﺎﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ ﺍﻭﻴﺤﺘﺴﺍ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺤﻴ ﻥﺃ ﺘﺄﺘﻭﺍ‬
‫ﻝﺎﻗﻭ ﻥﻬﺸﻭﺸﺤ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻝﻭﺴﺭ ﻥﺃ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﻋ ﺩﺍﺩﺸ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻥﺎﻴﻔﺴ ﺎﻨﺜﺩﺤ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﺎﻨﺜﺩﺤ ﺩﻤﺤﺃ ﻡﺎﻤﻹﺍ‬
‫ﻝﺠﺭﻟﺍ ﻲﺘﺄﻴ ﻥﺃ ﻰﻬﻨ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻝﺎﻗ ﺩﻴﺯﻴ ﻥﻋ ﺙﺩﺤﻴ ﻲﺒﺃ ﺕﻌﻤﺴ ﺏﻭﻘﻌﻴ ﺎﻨﺜﺩﺤ ﺩﻤﺤﺃ‬
‫ﻲﻤﻁﺨﻟﺍ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﺃ ﻪﺜﺩﺤ ﻲﻔﻗﺍﻭﻟﺍ ﷲﺍ ﺩﺒﻋ ﻥﺃ ﻪﺜﺩﺤ ﻲﺒﻟﺍﻭﻟﺍ ﻥﻴﺼﺤﻟﺍ ﻥﺒ ﷲﺍ ﺩﻴﺒﻋ ﻥﺃ ﺩﺎﻬﻟﺍ ﻥﺒ ﺔﻤﺎﺴﺃ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ‬
‫ﻝﻭﺴﺭ ﻥﺃ ﻪﺜﺩﺤ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻲﺌﺎﺴﻨﻟﺍ ﻩﺍﻭﺭﻭ ﻥﻫﺯﺎﺠﻋﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ ﺍﻭﻴﺤﺘﺴﺍ‬
‫ﺭﺨﺁ ﺙﻴﺩﺤ ﺭﻴﺜﻜ ﻑﻼﺘﺨﺍ ﻩﺩﺎﻨﺴﺇ ﻲﻓﻭ ﺕﺒﺎﺜ ﻥﺒ ﺔﻤﻴﺯﺨ ﻥﻋ ﻕﺭﻁ ﻥﻤ ﻪﺠﺎﻤ ﻥﺒﺍﻭ ﻝﺎﻗ ﻭﺒﺃ ﻋﻴﻰﺴ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻭﻟﻨﺴﻲﺌﺎ ﺩﺤﺜﺎﻨ ﻭﺒﺃ‬
‫ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺏﻴﺭﻜ ﻥﻋ ﻥﺎﻤﻴﻠﺴ ﻥﺒ ﺔﻤﺭﺨﻤ ﻥﻋ ﻥﺎﻤﺜﻋ ﻥﺒ ﻙﺎﺤﻀﻟﺍ ﻥﻋ ﺭﻤﺤﻷﺍ ﺩﻟﺎﺨ ﻭﺒﺃ ﺎﻨﺜﺩﺤ ﺞﺸﻷﺍ ﺩﻴﻌﺴ ﻝﺎﻗ ‪ :‬ﻝﺎﻗ ﻝﻭﺴﺭ‬
‫ﻝﺠﺭ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺘﺃﻰ ﺭﺠﻼ ﺃﻭ ﻤﺍﺭﺃﺓ ﻲﻓ ﺍﻟﺒﺩﺭ ﻡﺜ ﻝﺎﻗ ﺍﻟﺘﺭﻤﺫﻱ ﻫﺫﺍ ﺤﺩﻴﺙ ﺤﺴﻥ ﻏﺭﻴﺏ ﻜﻫﻭﺫﺍ‬
‫ﺃ ﺨﺭﺠﻪ ﺒﻥ ﺤﺒﺎﻥ ﻲﻓ ﺼﺤﻴﺤﻪ ﺼﻭﺤﺤﻪ ﺒﺍﻥ ﺤﺯﻡ ﺎﻀﻴﺃ ﻜﻟﻭﻥ ﻭﺭﺍﻩ ﺍ ﻟﻨﺴﻲﺌﺎ ﺎﻀﻴﺃ ﻋﻥ ﺩﺎﻨﻫ ﻋﻥ ﻜﻭﻴﻊ ﻋﻥ ﻟﺍﻀﺤﺎﻙ ﺒﻪ ﻤ ﻭﻗﻭﻓﺎ‬
‫ﻝﺎﻗﻭ ﻼﺠﺭ ﻥﺃ ﻪﻴﺒﺃ ﻥﻋ ﺱﻭﺎﻁ ﻥﺒ ﻥﻋ ﺭﻤﻌﻤ ﺎﻨﺭﺒﺨﺃ ﻕﺍﺯﺭﻟﺍ ﺩﺒﻋ ﺎﻨﺭﺒﺨﺃ ﺩﺒﻋ ﻝﺄﺴ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ ﺱﺎﺒﻋ ﻥﺒ ﻝﺎﻗ‬
‫ﻝﺎﻗﻭ ﻩﻭﺤﻨ ﻪﺒ ﺭﻤﻌﻤ ﻥﻋ ﻙﺭﺎﺒﻤﻟﺍ ﻥﺒ ﻕﻴﺭﻁ ﻥﻤ ﻲﺌﺎﺴﻨﻟﺍ ﻩﺍﻭﺭ ﺍﺫﻜﻭ ﺢﻴﺤﺼ ﻩﺩﺎﻨﺴﺇ ﺭﻔﻜﻟﺍ ﻥﻋ ﻲﻨﻟﺄﺴﺘ ﻋﺒﺩ ﺎﻀﻴﺃ ﻓﻲ ﻔﺘﺴﻴﺭﻩ ﺩﺤﺜﻨﺎ‬
‫ﺔﻤﺭﻜﻋ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﻡﻜﺎﺤﻟﺍ ﻥﺒ ﻡﻴﻫﺍﺭﺒﺇ ﻝﺎﻗ ﺀﺎﺠ ﻝﺠﺭ ﻝﺎﻗﻭ ﺱﺎﺒﻋ ﻥﺒ ﻰﻟﺇ ﻝﻭﻗ ﺕﻌﻤﺴﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﻲﻠﻫﺃ ﻲﺘﺁ ﺕﻨﻜ ﻡﻜﺅﺎﺴﻨ ﷲﺍ‬
‫ﻝﻼﺤ ﻲﻟ ﻙﻟﺫ ﻥﺃ ﺕﻨﻨﻅﻓ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻝﺎﻘﻓ ﻴﺎﻊﻜﻟ ﻨﺇﻤﺎ ﻪﻟﻭﻗ ‪ :‬ﺘﺄﻓﻭﺍ ﺤﺭﺜﻡﻜ ﻨﺃﻰ ﺸ ﺌﺘﻡ ﻗ ﺎﺌﺔﻤ ﻭ ﻗﺎﻋﺓﺩ ﻭ ﻤﺔﻠﺒﻘ‬
‫ﻝﺎﻗ ﺭﺨﺁ ﺙﻴﺩﺤ ﻩﺭﻴﻏ ﻰﻟﺇ ﻙﻟﺫ ﺍﻭﺩﻌﺘ ﻻ ﻥﻬﻟﺎﺒﻗﺃ ﻲﻓ ﺓﺭﺒﺩﻤﻭ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺤﺩﺜﻨﺎ ﺩﺒﻋ ﺼﻟﺍﻤﺩ ﺩﺤﺜﻨﺎ ﻫﻤﺎﻡ ﺩﺤﺜﻨﺎ ﺓﺩﺎﺘﻗ ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ‬
‫ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﺃ ﻩﺩﺠ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺏﻴﻌﺸ ﻝﺎﻗﻭ ﻯﺭﻐﺼﻟﺍ ﺔﻴﻁﻭﻠﻟﺍ ﻲﻫ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻱﺫﻟﺍ ﻥﺒ ﷲﺍ ﺩﺒﻋ‬
‫ﻡﺎﻤﻫ ﺎﻨﺜﺩﺤ ﺔﺒﺩﻫ ﻲﻨﺜﺩﺤ ﺩﻤﺤﺃ ﻝﺎﻗ ﻝﺌﺴ ﻝﺎﻘﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻱﺫﻟﺍ ﻥﻋ ﺓﺩﺎﺘﻗ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺏﻴﻌﺸ ﻥﺒ ﻭﺭﻤﻋ ﺎﻨﺭﺒﺨﺃ ﺓﺩﺎﺘﻗ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﺃ ﻩﺩﺠ ﻝﺎﻗ ﻯﺭﻐﺼﻟﺍ ﺔﻴﻁﻭﻠﻟﺍ ﻲﻫ ﻝﺎﻗ ﺀﺍﺩﺭﺩﻟﺍ ﻲﺒﺃ ﻥﻋ ﺝﺎﺴﻭ ﻥﺒ ﺔﺒﻘﻋ ﻲﻨﺜﺩﺤﻭ ﺓﺩﺎﺘﻗ ﻝﺎﻗ ﻝﻫﻭ ﻝﻌﻔﻴ‬
‫ﻟﺫ ﻙ ﺇﻻ ﻜﺎﻓﺭﺍ ﻭﻗﺩ ﻭﺭﻯ ﺍﺫﻫ ﺩﺤﻟﺍﻴﺙ ﻴﺤﻴﻰ ﺒﻥ ﺩﻴﻌﺴ ﻘﻟﺍﻁﺎﻥ ﻋﻥ ﺴﻌﺩﻴ ﺒﻥ ﺃﺒﻲ ﺒﻭﺭﻋﺔ ﻋﻥ ﺓﺩﺎﺘﻗ ﻥﻋ ﻲﺒﺃ ﻭﻴﺃﺏ ﻋﻥ ﺩﺒﻋ ﷲﺍ ﺒﻥ‬
‫ﻋ ﻤﺭﻭ ﺒﻥ ﺍﻟﺹﺎﻌ ﻗ ﻭﻟﻪ ﺍﺫﻫﻭ ﺃﺼﺢ ﻭﺍﷲ ﺃﻋﻠﻡ ﻙﻟﺫﻜﻭ ﻭﺭﺍﻩ ﺩﺒﻋ ﺒﻥ ﺩﻴﻤﺤ ﻋﻥ ﺩﻴﺯﻴ ﺒﻥ ﻫﺎﺭﻭﻥ ﻋﻥ ﺤﻤﺩﻴ ﺍﻷﻋﺭﺝ ﻋﻥ ﻤﻋﺭﻭ ﺒﻥ‬
‫ﻝﺎﻗ ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﻪﻟﻭﻗ ﻥﻤ ﺎﻓﻭﻗﻭﻤ ﻭﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺏﻴﻌﺸ ﻔﻌﺠﺭ ﻔﻟﺍ ﺭﻴﺒﺎﻲ ﺜﺩﺤﻨﺎ ﺘﻗ ﻴﺔﺒ ﺩﺤﺜﺎﻨ ﺒﻥ ﻬﻟ ﻴﻌﺔ ﻋﻥ ﺩﺒﻋ‬
‫ﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﻲﻠﺒﺤﻟﺍ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻲﺒﺃ ﻥﻋ ﻡﻌﻨﺃ ﻥﺒ ﺩﺎﻴﺯ ﻥﺒ ﻥﻤ ﺤﺭﻟﺍ ﻝﺎﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻠﻋ ﻪﻴ ﻭ ﺴﻡﻠ ﺴﺒﻌﺔ ﻻ‬
‫ﻝﻭﻘﻴﻭ ﻡﻬﻴﻜﺯﻴ ﻻﻭ ﺔﻤﺎﻴﻘﻟﺍ ﻡﻭﻴ ﻡﻬﻴﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻝﻋﺎﻔﻟﺍ ﻥﻴﻠﺨﺍﺩﻟﺍ ﻊﻤ ﺭﺎﻨﻟﺍ ﺍﻭﻠﺨﺩﺍ ﻝﻭﻌﻔﻤﻟﺍﻭ ﺒﻪ ﻭﺍﻨﻟﺎﻜﺢ ﻩﺩﻴ ﺢﻜﺎﻨﻭ ﺍﻟﺒﻤﻴﻬﺔ ﻨﻭﺎﻜﺢ‬
‫ﺙﻴﺩﺤ ﻥﺎﻔﻴﻌﻀ ﻪﺨﻴﺸﻭ ﺔﻌﻴﻬﻟ ﻥﺒ ﻪﻨﻌﻠﻴ ﻰﺘﺤ ﻩﺭﺎﺠ ﻱﺫﺅﻤﻭ ﻩﺭﺎﺠ ﺔﻠﻴﻠﺤﺒ ﻲﻨﺍﺯﻟﺍﻭ ﺎﻬﺘﻨﺒﺍﻭ ﺓﺃﺭﻤﻟﺍ ﻥﻴﺒ ﻊﻤﺎﺠﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ‬
‫ﺭﺨﺁ ﻝﺎﻗ ﺍﻹﻤﻡﺎ ﺃﺤﻤﺩ ﺜﺩﺤﻨﺎ ﺩﺒﻋ ﻟﺍﺭﺯﺍﻕ ﺃﺨﺒﺭﻨﺎ ﻔﺴ ﻴﺎﻥ ﻋﻥ ﻋﺎﺼﻡ ﻋﻥ ﻋ ﻴﻰﺴ ﺒﻥ ﺤﻁﺎﻥ ﻋﻥ ﻤ ﺴﻠﻡ ﺒﻥ ﺴﻼﻡ ﻋﻥ ﻠﻋﻲ ﺒﻥ ﻁﻠﻕ‬
‫ﻝﺎﻗ ﻝﻭﺴﺭ ﻰﻬﻨ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻡﻠ ﺃﻥ ﺘﺅﺘﻰ ﻟﺍ ﻨﺴﺎﺀ ﻓﻲ ﺃﺩﺎﺒﺭﻫﻥ ﻓﺎﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﻲﺤ ﻤﻥ ﺍﻟﺤﻕ ﻭﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺎﻀﻴﺃ ﻥﻋ‬
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‫ﻝﻭﺤﻷﺍ ﻡﺼﺎﻋ ﻥﻋ ﺎﻀﻴﺃ ﺔﻴﻭﺎﻌﻤ ﻲﺒﺃ ﻕﻴﺭﻁ ﻥﻤ ﻱﺫﻤﺭﺘﻟﺍ ﻰﺴﻴﻋ ﻲﺒﺃﻭ ﺔﻴﻭﺎﻌﻤ ﻲﺒﺃ ﻝﺎﻗﻭ ﺓﺩﺎﻴﺯ ﻪﻴﻓﻭ ﻪﺒ ﻭﻫ ﻴﺩﺤﺙ ﺤﺴﻥ ﻤﻭﻥ‬
‫ﻝﺒﻨﺤ ﻥﺒ ﺩﻤﺤﺃ ﻡﺎﻤﻹﺍ ﺩﻨﺴﻤ ﻲﻓ ﻊﻗﻭ ﺎﻤﻜ ﺏﻟﺎﻁ ﻲﺒﺃ ﻥﺒ ﻲﻠﻋ ﺩﻨﺴﻤ ﻲﻓ ﺙﻴﺩﺤﻟﺍ ﺍﺫﻫ ﺩﺭﻭﻴ ﻥﻤ ﺱﺎﻨﻟﺍ ﻕﻠﻁ ﻥﺒ ﻲﻠﻋ ﻪﻨﺃ ﺢﻴﺤﺼﻟﺍﻭ‬
‫ﺭﺨﺁ ﺙﻴﺩﺤ ﻝﺎﻗ ﻥﻋ ﺭﻤﻌﻤ ﺎﻨﺭﺒﺨﺃ ﻕﺍﺯﺭﻟﺍ ﺩﺒﻋ ﺎﻨﺜﺩﺤ ﺩﻤﺤﺃ ﻡﺎﻤﻹﺍ ﻝﻴﻬﺴ ﺒﻥ ﻲﺒﺃ ﺢﻟﺎﺼ ﻋﻥ ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﻤﺨﺩﻠ ﻋﻥ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻋﻥ‬
‫ﻲﺒﻨﻟﺍ ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻝﺎﻗﻭ ﻪﻴﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻱﺫﻟﺍ ﻥﺇ ﺃﺤﺩﻤ ﺃﻴﻀﺎ ﺩﺤﺜﻨﺎ ﻥﺎﻔﻋ ﺩﺤﺜﺎﻨ ﻭﻫﻴﺏ ﺩﺤﺜﺎﻨ‬
‫ﻝﻴﻬﺴ ﻝﺎﻗ ﻪﻌﻓﺭﻴ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺩﻠﺨﻤ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﻝﺠﺭ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﺎﺠﻤﻊ ﺘﺃﺭﻤﺍﻪ ﻲﻓ ﺎﻫﺭﺒﺩ ﺍﺫﻜﻭ ﺭﻭﻩﺍ ﺒﻥ ﺎﻤﻪﺠ ﻥﻤ‬
‫ﻝﻴﻬﺴ ﻕﻴﺭﻁ ﻝﺎﻗﻭ ﻥﻋ ﻊﻴﻜﻭ ﺎﻨﺜﺩﺤ ﺎﻀﻴﺃ ﺩﻤﺤﺃ ﻝﻴﻬﺴ ﻝﺎﻗ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺩﻠﺨﻤ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﺢﻟﺎﺼ ﻲﺒﺃ ﻥﺒ ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ‬
‫ﻰﻠﺼ ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﻪﺒ ﻊﻴﻜﻭ ﻕﻴﺭﻁ ﻥﻤ ﻲﺌﺎﺴﻨﻟﺍﻭ ﺩﻭﺍﺩ ﻭﺒﺃ ﻩﺍﻭﺭ ﺍﺫﻜﻫﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺃ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻝﺎﻗ‬
‫ﻝﻴﻋﺎﻤﺴﺇ ﻥﺒ ﺩﻤﺤﻤﻭ ﺩﺎﻨﻫ ﺎﻨﺜﺩﺤ ﻲﺌﺎﺴﻨﻟﺍ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻭﺒﺃ ﺎﻨﺜﺩﺤ ﻥﺎﻴﺭﻟﺍ ﻥﺒ ﻡﺴﺎﻘﻟﺍ ﻥﺒ ﺩﻤﺤﺃ ﺎﻨﺭﺒﺨﺃ ﻲﻨﺎﻬﺒﺼﻷﺍ ﻡﻴﻌﻨ ﻭﺒﺃ ﻅﻓﺎﺤﻟﺍ‬
‫ﻝﻴﻬﺴ ﻥﻋ ﻥﺎﻴﻔﺴ ﺎﻨﺜﺩﺤ ﻊﻴﻜﻭ ﺎﻨﺜﺩﺤ ﻻﺎﻗ ﻪﻟ ﻅﻔﻠﻟﺍﻭ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺢﻟﺎﺼ ﻲﺒﺃ ﻥﺒ ﻝﺎﻗ ﻝﺎﻗ ﻝﻭﺴﺭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ‬
‫ﻝﻴﻬﺴ ﻥﻋ ﻪﻴﻓ ﻱﺫﻟﺍ ﺎﻤﻨﺇﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻥﻨﺴ ﻲﻓ ﺍﺫﻜﻫ ﺙﻴﺩﺤﻟﺍ ﺍﺫﻫ ﺱﻴﻟ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻡﻠﺴﻭ ﻋﻥ ﻟﺍﺤﺎﺭﺙ ﻥﺒ ﺩﻠﺨﻤ‬
‫ﻡﺩﻘﺘ ﺎﻤﻜ ﻝﺎﻗ ﻩﻭﻔﻌﻀ ﺩﻗﻭ ﻪﻨﻤ ﻡﻫﻭ ﺩﻨﺴﻟﺍ ﺍﺫﻬﺒ ﺙﻴﺩﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻴﺭﻟﺍ ﻥﺒ ﻡﺴﺎﻘﻟﺍ ﻥﺒ ﺩﻤﺤﺃ ﺔﻴﺍﻭﺭﻭ ﻲﺒﻫﺫﻟﺍ ﷲﺍ ﺩﺒﻋ ﻭﺒﺃ ﻅﻓﺎﺤﻟﺍ ﺎﻨﺨﻴﺸ‬
‫ﻁ ﺭﻴﻕ ﺃﺨﺭﻯ ﺭﻭﺍﻫﺎ ﻡﻠﺴﻤ ﺒﻥ ﺨﺎﺩﻟ ﻟﺍﺯﻨﺠﻲ ﻋﻥ ﻌﻟﺍﻼﺀ ﺒﻥ ﺩﺒﻋ ﺍﻟﺭﺤﻤﻥ ﻋﻥ ﺃﺒﻴﻪ ﻋﻥ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻋﻥ ﻟﺍﻨﻲﺒ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋ ﻪ ﻭ ﺴﻡﻠ‬
‫ﻝﺎﻗ ﻝﻫﺃﻭ ﺩﻤﺤﺃ ﻡﺎﻤﻹﺍ ﺎﻫﺍﻭﺭ ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﻡﻠﻋﺃ ﷲﺍﻭ ﻡﻼﻜ ﻪﻴﻓ ﺩﻟﺎﺨ ﻥﺒ ﻡﻠﺴﻤﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ﻟﺍ ﺴﻨﻥ ﻥﻤ‬
‫ﻝﻭﺴﺭ ﻥﺃ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﻲﻤﻴﺠﻬﻟﺍ ﺔﻤﻴﻤﺘ ﻲﺒﺃ ﻥﻋ ﻡﺭﺜﻷﺍ ﻡﻴﻜﺤ ﻥﻋ ﺔﻤﻠﺴ ﻥﺒ ﺩﺎﻤﺤ ﺙﻴﺩﺤ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻤﻥ ﻰﺘﺃ‬
‫ﻝﺯﻨﺃ ﺎﻤﺒ ﺭﻔﻜ ﺩﻘﻓ ﻪﻗﺩﺼﻓ ﺎﻨﻫﺎﻜ ﻭﺃ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻭﺃ ﺎﻀﺌﺎﺤ ﻝﺎﻗﻭ ﺩﻤﺤﻤ ﻰﻠﻋ ﻪﻟﺎﻗ ﻱﺫﻟﺍﻭ ﺙﻴﺩﺤﻟﺍ ﺍﺫﻫ ﻱﺭﺎﺨﺒﻟﺍ ﻑﻌﻀ ﻱﺫﻤﺭﺘﻟﺍ‬
‫ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﻪﺜﻴﺩﺤ ﻰﻠﻋ ﻊﺒﺎﺘﻴ ﻻ ﺔﻤﻴﻤﺘ ﻲﺒﺃ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍ ﻡﻴﻜﺤ ﻲﻓ ﻱﺭﺎﺨﺒﻟﺍ ﻝﺎﻗ ﺎﻨﺜﺩﺤ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻥﺎﻤﺜﻋ ﺎﻨﺜﺩﺤ ‪ :‬ﻲﺌﺎﺴﻨﻟﺍ‬
‫ﻠﺴ ﻴﻤﺎﻥ ﺒﻥ ﺩﺒﻋ ﺍﻟﺭﺤﻤﻥ ﻤﻥ ﺘﻜﺎﺒﻪ ﻋﻥ ﺩﺒﻋ ﺍﻟﻤﻠﻙ ﺒﻥ ﻤﺤﺩﻤ ﻟﺍﺼﻨﺎﻌﻨﻲ ﻋﻥ ﺩﻴﻌﺴ ﺒﻥ ﺩﺒﻋ ﻌﻟﺍﺯﺯﻴ ﻋﻥ ﻟﺍﺯﻫﺭﻱ ﻋﻥ ﺃﺒﻲ ﻠﺴﻤﺔ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﻪﻨﻋ ﷲﺍ ﻲﻀﺭ ﻝﺎﻗ ﺍ ﺴﺘﺤﺍﻭﻴ ﻤﻥ ﷲﺍ ﺤﻕ ﺍ ﺤﻟﻴﺎﺀ ﻻ ﺘﺄﺘﻭﺍ ﻨﻟﺍ ﺴﺀﺎ ﻲﻓ ﺩﺃﺒﺎﺭﻫﻥ‬
‫ﻝﺎﻗ ﻪﺠﻭﻟﺍ ﺍﺫﻫ ﻥﻤ ﻲﺌﺎﺴﻨﻟﺍ ﻪﺒ ﺩﺭﻔﺘ ﻝﻁﺎﺒ ﺭﻜﻨﻤ ﺙﻴﺩﺤ ﺍﺫﻫ ﻅﻓﺎﺤﻟﺍ ﻲﻨﺎﻨﻜﻟﺍ ﺩﻤﺤﻤ ﻥﺒ ﺓﺯﻤﺤ ﻤﻥ ﺩﺤﻴﺙ ﻟﺍﺯﻫﺭﻱ ﻭﻤﻥ ﻴﺩﺤﺙ ﺃﺒﻲ‬
‫ﻥﺎﻜ ﻪﻨﺃ ﺔﻤﻠﺴ ﻲﺒﺃ ﻥﻋ ﻱﺫﻤﺭﺘﻟﺍ ﻩﺍﻭﺭ ﺩﻗﻭ ﻁﻼﺘﺨﻻﺍ ﺩﻌﺒ ﻪﻌﻤﺴ ﺎﻤﻨﺎﻓ ﺩﻴﻌﺴ ﻥﻤ ﻪﻌﻤﺴ ﻙﻠﻤﻟﺍ ﺩﺒﻋ ﻥﺎﻜ ﻥﺈﻓ ﺩﻴﻌﺴ ﺙﻴﺩﺤ ﻥﻤﻭ ﺔﻤﻠﺴ‬
‫ﻨﻴ ﻬﻰ ﻋﻥ ﻟﺫﻙ ﻤﺄﻓﺎ ﻥﻋ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻋﻥ ﺍﻟﻨﺒﻲ ﻠﺼﻰ ﷲﺍ ﻋﻠﻴﻪ ﻭ ﺴﻡﻠ ﻓﻼ ﻰﻬﺘﻨﺍ ﻜﻼﻤﻪ ﻭﻗﺩ ﺃﺠﺩﺎ ﻭ ﺃﺤﺴﻥ ﻻﺍ ﻨﺩﺎﻘﺘ ﺇﻻ ﺃﻥ ﺩﺒﻋ ﻟﺍﻤﻠﻙ‬
‫ﺒ ﻥ ﻤﺤﻤﺩ ﺼﻟﺍﻨﻌﺎﻲﻨ ﻻ ﻌﻴﻑﺭ ﻨﺃﻪ ﺍﺨﺘﻠﻁ ﻡﻟﻭ ﻜﺫﻴﺭ ﻟﺫﻙ ﺃﺤﺩ ﻏﻴﺭ ﻤﺤﺯﺓ ﻋﻥ ﺍﻟﻜﻨﻲﻨﺎ ﻭﻫﻭ ﺔﻘﺜ ﻭﻟﻜﻥ ﻡﻠﻜﺘ ﻓﻴﻪ ﺩﺤﻡﻴ ﻭﺒﺃﻭ ﺤﺎﺘﻡ ﻭﺒﻥ‬
‫ﻝﺎﻗﻭ ﻥﺎﺒﺤ ﻻ ﻭﺠﻴﺯ ﺍﻻﺤﺘﺠﺝﺎ ﺒﻪ ﺍﻭﷲ ﺃﻋﻡﻠ ﻭﻗﺩ ﺎﺘﺒﻌﻪ ﺩﻴﺯ ﻥﺒ ﻴﺤﻰﻴ ﺒﻥ ﻋﺒﺩﻴ ﻋﻥ ﺴﻌﺩﻴ ﺒﻥ ﻋﺒﺩ ﻌﻟﺍﺯﺯﻴ ﻭﺭﻭﻯ ﻤﻥ ﻁﺭﻘﻴﻴﻥ‬
‫ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﺀﻲﺸ ﺎﻬﻨﻤ ﺢﺼﻴ ﻻﻭ ﺔﻤﻠﺴ ﻲﺒﺃ ﻥﻋ ﻝﺎﻗ ﻨﻟﺍ ﺴﺎﺌﻲ ﺤﺩﺜﻨﺎ ﺇ ﺤﺴﺎﻕ ﺒﻥ ﺼﻨﻤﻭﺭ ﺩﺤﺜﺎﻨ ﺒﻋﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﻬﺩﻱ‬
‫ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺩﻫﺎﺠﻤ ﻥﻋ ﻡﻴﻠﺴ ﻲﺒﺃ ﻥﺒ ﺙﻴﻟ ﻥﻋ ﻱﺭﻭﺜﻟﺍ ﻝﺎﻗ ﻝﺎﺠﺭﻟﺍ ﻥﺎﻴﺘﺇ ﺍ ﻟﻨﺴﺎﺀ ﻲﻓ ﺃﺩﺒﺎﺭﻫﻥ ﻜﻔﺭ ﻡﺜ ﺭﻭﻩﺍ ﻋﻥﺁ ﺨﻴﺭﻥ‬
‫ﻪﺒ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻝﺎﻗ ﻤﻥ ﻰﺘﺃ ﻤﺍﺭﺓﺃ ﻲﻓ ﺩﺒﺭﺎﻫ ﻓﺘﻠﻙ ﻔﻜﺭﺓ ﻫﻜﺫﺍ ﺭﻭﺍﻩ ﻨﻟﺍ ﺴﻲﺌﺎ ﻤﻥ ﻴﺭﻁﻕ ﻭﺜﻟﺍﺭﻱ ﻋﻥ ﻟﻴﺙ ﻋﻥ ﻤﺠﺩﻫﺎﻋ ﻥ ﺎﻴﻔﺴ ﻥ‬
‫ﻤ ﻭﻗﻭﺎﻓ ﺍﺫﻜﻭ ﺭﻭﻩﺍ ﻤﻥ ﻁﺭﻴﻕ ﻠﻋﻲ ﺒﻥ ﻨ ﺩﻴﻤﺔ ﻋﻥ ﻤﺠﺩﻫﺎ ﻋﻥ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻤ ﻭﻗﻭﻓﺎ ﻭﺭﻭﺍﻩ ﻜﺒﺭ ﺒﻥ ﺨ ﻨﻴﺱ ﻋﻥ ﻟﻴﺙﺩﻨﺒ ﺍﺭ ﻋﻥ‬
‫ﻋﻥ ﺒﺃﻲ ﻴﺭﻫﺭﺓ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺩﻫﺎﺠﻤ ﻥﻋ ﻝﺎﻗ ﻥﻤ ﺎﺌﻴﺸ ﻰﺘﺃ ﻥﻤ ﻝﺎﺠﺭﻟﺍ ﻨﻟﺍﻭﺴﺀﺎ ﻲﻓ ﺭﺎﺒﺩﻷﺍ ﺩﻘﻓ ﻜﻔﺭ ﺍﻭ ﻟﻭﻤﻗﻭﻑ‬
‫ﻝﺎﻗ ﺭﺨﺁ ﺙﻴﺩﺤ ﻥﻭﺭﺨﺁ ﻪﻜﺭﺘﻭ ﺔﻤﺌﻷﺍ ﻥﻤ ﺩﺤﺍﻭ ﺭﻴﻏ ﻪﻔﻌﻀ ﺱﻴﻨﺨ ﻥﺒ ﺭﻜﺒﻭ ﺢﺼﺃ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﺎﺒﻟﺍ ﻥﻠﻲﺨ ﺩﺤﺜﺎﻨ ﻭﻜﻴﻊ ﺤﺩﺜﻨﻲ‬
‫ﻝﺎﻗ ﻻﺎﻗ ﺩﺎﻬﻟﺍ ﻥﺒ ﺩﻴﺯﻴ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﺭﺎﻨﻴﺩ ﻥﺒ ﻭﺭﻤﻋ ﻥﻋﻭ ﻪﻴﺒﺃ ﻥﻋ ﺱﻭﺎﻁ ﻥﺒ ﻥﻋ ﺢﻟﺎﺼ ﻥﺒ ﺔﻌﻤﺯ ﺏﺎﻁﺨﻟﺍ ﻥﺒ ﺭﻤﻋ ﻝﺎﻗ‬
‫ﻝﻭﺴﺭ ﻥﺒ ﺩﻴﻌﺴ ﺎﻨﺜﺩﺤ ﻲﺌﺎﺴﻨﻟﺍ ﻩﺍﻭﺭ ﺩﻗﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ‬
‫ﺭﻤﻋ ﻥﻋ ﺩﺎﻬﻟﺍ ﻥﺒ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﺱﻭﺎﻁ ﻥﺒ ﻥﻋ ﺢﻟﺎﺼ ﻥﺒ ﺔﻌﻤﺯ ﻥﻋ ﻥﺎﻤﻴﻟﺍ ﻥﺒ ﻥﺎﻤﺜﻋ ﻥﻋ ﻲﻨﺎﻘﻟﺎﻁﻟﺍ ﺏﻭﻘﻌﻴ ﻝﺎﻗ ﻻ ﺘﺄﺘﻭﺍ ﺍ ﻟﺴﻨﺀﺎ‬
‫ﻲﻓ ﺎﺒﺩﺃﺭﻫﻥ ﻭﺤﺩﺜﺎﻨ ﺇ ﺴﺤﺎﻕ ﺒﻥ ﺒﺇﺭﻫﺍﻴﻡ ﺩﺤﺜﻨﺎ ﺩﻴﺯﻴ ﺒﻥ ﺒﺃﻲ ﺤﻜﻴﻡ ﻋﻥ ﺯﻤﺔﻌ ﺒﻥ ﺢﻟﺎﺼ ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﺩﻴﻨﺭﺎ ﻋﻥ ﺎﻁﻭﺱ ﻋﻥ ﻋﺒﺩ‬
‫ﻲﺜﻴﻠﻟﺍ ﺩﺎﻬﻟﺍ ﻥﺒ ﷲﺍ ﻝﺎﻗ ﻝﺎﻗ ﻋﻤﺭ ﺭﻀﻲ ﷲﺍ ﻨﻋﻪ ﺍ ﺴﺘﺤﻴﻭﺍ ﻤﻥ ﷲﺍ ﻓﺎﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﺤﻲ ﻤﻥ ﺍﻟﺤﻕ ﻻ ﺘﺄﺘﻭﺍ ﺍ ﻟﻨﺴﺀﺎ ﻲﻓ ﺩﺃﺒﺎﺭﻫﻥ‬
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‫ﻝﺎﻗ ﺭﺨﺁ ﺙﻴﺩﺤ ﺢﺼﺃ ﻑﻭﻗﻭﻤﻟﺍﻭ ﻡﺼﺎﻋ ﻥﻋ ﺔﺒﻌﺸ ﺎﻨﺜﺩﺤ ﻻﺎﻗ ﺫﺎﻌﻤ ﻥﺒ ﺫﺎﻌﻤﻭ ﺭﺩﻨﻏ ﺎﻨﺜﺩﺤ ﺩﻤﺤﺃ ﻡﺎﻤﻹﺍ ﻝﻭﺤﻷﺍ ﻋﻥ ﻋ ﻴﻰﺴ ﺒﻥ‬
‫ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﻕﻠﻁ ﻥﺒ ﺩﻴﺯﻴ ﻭﺃ ﺩﻴﺯﻴ ﻥﺒ ﻕﻠﻁ ﻥﻋ ﻡﻼﺴ ﻥﺒ ﻡﻠﺴﻤ ﻥﻋ ﻥﺎﻁﺤ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺇ‬
‫ﻝﻭﺤﻷﺍ ﻡﺼﺎﻋ ﻥﻋ ﺭﻤﻌﻤ ﻥﻋ ﻕﺍﺯﺭﻟﺍ ﺩﺒﻋ ﻩﺍﻭﺭﻭ ﺔﺒﻌﺸ ﻥﻋ ﺩﺤﺍﻭ ﺭﻴﻏ ﻩﺍﻭﺭ ﺍﺫﻜﻭ ﻥﻬﻫﺎﺘﺴﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻋﻥ ﻋ ﻴﻰﺴ ﺒﻥ‬
‫ﺭﺨﺁ ﺙﻴﺩﺤ ﻡﻠﻋﺃ ﷲﺍﻭ ﻡﺩﻘﺘ ﺎﻤﻜ ﻕﻠﻁ ﻥﺒ ﻲﻠﻋ ﻪﻨﺃ ﻪﺒﺸﻷﺍﻭ ﻲﻠﻋ ﻥﺒ ﻕﻠﻁ ﻥﻋ ﻡﻼﺴ ﻥﺒ ﻡﻠﺴﻤ ﻥﻋ ﻥﺎﻁﺤ ﻝﺎﻗ ﺃﺒﻭ ﺭﻜﺒ ﻡﺭﺜﻷﺍ ﻲﻓ‬
‫ﻨﺴ ﻨﻪ ﺜﺩﺤﻨﺎ ﺒﺃﻭ ﻤ ﺴﻡﻠ ﻟﺍﺤﺭﻤﻲ ﺤﺩﺜﻨﺎ ﻭﺨﺃ ﺃ ﻨﺱﻴ ﻥﺒ ﺒﺇﺭﺍﻫﻴﻡ ﺃﻥ ﺃﺒﻩﺎ ﺒﺇﺭﻫﺍﻴﻡ ﺒﻥ ﺩﺒﻋ ﻟﺍﺭﺤﻤﻥ ﺒﻥ ﺍ ﻟﻘﺎﻘﻌﻉ ﺃﺨﺒﺭﻩ ﻋﻥ ﺒﺃﻴﻪ ﻲﺒﺃ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺩﻭﻌﺴﻤ ﻥﺒ ﻥﻋ ﻉﺎﻘﻌﻘﻟﺍ ﻝﺎﻗ ﻝﻴﻋﺎﻤﺴﺇ ﻩﺍﻭﺭ ﺩﻗﻭ ﻡﺍﺭﺤ ﺀﺎﺴﻨﻟﺍ ﺵﺎﺤﻤ ﺒﻥ ﻴﻠﻋ ﺔ ﻭﺴﺎﻴﻔﻥ ﺍﻟﻭﺜﺭﻱ‬
‫ﻭ ﺸﻌﺒﺔ ﻴﻏﻭﺭﻡﻫ ﻋﻥ ﺒﺃﻲ ﺩﺒﻋ ﺍﷲ ﻘﺸﻟﺍ ﺭﻱ ﺇﻭ ﺴﻪﻤ ﻤﻠﺴ ﺔ ﻥﺒ ﺘﻤﺎﻡ ﻘﺜ ﺔ ﻋﻥ ﺃﺒﻲ ﻟﺍ ﻘﻉﺎﻘﻌ ﻥﻋ ﺒﻥ ﺩﻭﻌﺴﻤ ﻤ ﻭﻗﻭﻓﺎ ﻭﻫﻭ ﺃﺼﺢ ﻁﺭﻴﻕ‬
‫ﻝﺎﻗ ﻯﺭﺨﺃ ﺒﻥ ﻱﺩﻋ ﺩﺤﺜﻨﺎ ﻭﺒﺃ ﺩﺒﻋ ﺍﷲ ﺍﻟﻤﺤﺎﻤﻲﻠ ﺤﺩﺜﺎﻨ ﺩﻴﻌﺴ ﺒﻥ ﻴﺤﻴﻰ ﺍﻟﻭﺜﺭﻱ ﺜﺩﺤﻨﺎ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﺯﺓ ﻋﻥ ﺩﻴﺯ ﺒﻥ ﺭﻓﻴﻊ ﻋﻥ ﺒﺃﻲ‬
‫ﻝﺎﻗ ﷲﺍ ﺩﺒﻋ ﻥﻋ ﺓﺩﻴﺒﻋ ‪ :‬ﻝﺎﻗ ﻝﻭﺴﺭ ﻱﺭﺯﺠﻟﺍ ﻭﻫ ﺓﺯﻤﺤ ﻥﺒ ﺩﻤﺤﻤ ﻥﻫﺯﺎﺠﻋﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ‬
‫ﻝﺎﻘﻤ ﺎﻤﻬﻴﻓ ﻪﺨﻴﺸﻭ ﻲﻓﻭ ﻡﻫﺭﻴﻏﻭ ﺭﺫ ﻲﺒﺃﻭ ﺭﻤﺎﻋ ﻥﺒ ﺔﺒﻘﻋﻭ ﺏﺯﺎﻋ ﻥﺒ ﺀﺍﺭﺒﻟﺍﻭ ﺏﻌﻜ ﻥﺒ ﻲﺒﺃ ﺙﻴﺩﺤ ﻥﻤ ﻯﻭﺭ ﺩﻗﻭ ﻝﻜ ﻝﺎﻘﻤ ﺎﻬﻨﻤ‬
‫ﻝﺎﻗﻭ ﻡﻠﻋﺃ ﷲﺍﻭ ﺙﻴﺩﺤﻟﺍ ﻪﻌﻤ ﺢﺼﻴ ﻻ ﺔﻴﺭﻴﻭﺠ ﻲﺒﺃ ﻥﻋ ﺭﻤﺘﻌﻤﻟﺍ ﻲﺒﺃ ﻥﻋ ﻡﺍﺭﻬﺒ ﻥﺒ ﺕﻠﺼﻟﺍ ﻥﻋ ﻱﺭﻭﺜﻟﺍ ﻝﺎﻗ ﻝﺄﺴ ﻝﺠﺭ ﻥﻋ ﺎ ﹰﻴﻠﻋ‬
‫ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﻥﺎﻴﺘﺇ ﻝﺎﻘﻓ ﻝﻔﺴ ﺕﻠﻔﺴ ﻝﻭﻗ ﻊﻤﺴﺘ ﻡﻟﺃ ﻙﺒ ﷲﺍ ﻝﺠﻭ ﺯﻋ ﷲﺍ ﺘﺃ ﺄﺘﻭﻥ ﻔﻟﺍﺎﺤﺸﺔ ﺎﻤ ﻡﻜﻘﺒﺴ ﺒﻬﺎ ﻤﻥ ﺃﺤﺩ ﻤﻥ ﻟﺍ ﻌﺎﻴﻤﻟﻥ‬
‫ﻝﻭﻗ ﻡﺩﻘﺘ ﺩﻗﻭ ﺒﻥ ﻤ ﺴﻌﻭﺩ ﺒﺃﻭﻲ ﺩﻟﺍﺭﺩﺍﺀ ﻲﺒﺃﻭ ﻴﺭﻫﺭﺓ ﺒﻭﻥ ﺎﺒﻋ ﺱ ﻭﺒﻋﺩ ﷲﺍ ﺒﻥ ﻤﻋﺭﻭ ﻲﻓ ﺘﺤﺭﻴﻡ ﻟﺫﻙ ﻫﻭﻭ ﺜﻟﺍﺎﺒﺕ ﺒﻼ ﺸﻙ ﻋﻥ‬
‫ﻪﻤﺭﺤﻴ ﻪﻨﺃ ﺎﻤﻬﻨﻋ ﷲﺍ ﻲﻀﺭ ﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻝﺎﻗ ﻭﺒﺃ ﻤﺤﻤﺩ ﺩﺒﻋ ﻟﺍﺭﺤﻤﻥ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺩﺍﺭﻤﻲ ﻲﻓ ﻤ ﺴﻩﺩﻨ ﺜﺩﺤﻨﺎ ﺩﺒﻋ ﷲﺍ ﻥﺒ‬
‫ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﺏﻭﻘﻌﻴ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﺙﻴﻠﻟﺍ ﺎﻨﺜﺩﺤ ﺢﻟﺎﺼ ﻝﺎﻗ ﻝﻭﻘﺘ ﺎﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻓﻲ ﻟﺍﺠﻭﺍﺭﻱ ﺃﻴﺤﻤﺽ‬
‫ﻝﺎﻗ ﻥﻬﻟ ﻭﻤﺎ ﺍ ﻟﺘﺤﻴﻤﺽ ﻜﺫﻓﺭ ﺍﻟﺒﺩﺭ ﻝﺎﻘﻓ ﻝﻫﻭ ﻝﻌﻔﻴ ﻙﻟﺫ ﺩﺤﺃ ﻤﻥ ﻤﻟﺍﺴﻠﻴﻤﻥ ﻜﻭﺫﺍ ﻭﺭﺍﻩ ﺒﻥ ﻭﻫﺏ ﺘﻗﻭ ﻴﺒﺔ ﻋﻥ ﻠﻟﺍﻴﺙ ﺒﻪ ﻫﻭﺫﺍ ﺇ ﺴﻨﺩﺎ‬
‫ﻙﻟﺫ ﻡﻴﺭﺤﺘﺒ ﻪﻨﻤ ﺢﻴﺭﺼ ﺹﻨﻭ ﺢﻴﺤﺼ ﻝﻜﻓ ﻝﻤﺘﺤﻴ ﺎﻤﻤ ﻪﻨﻋ ﺩﺭﻭﺎﻤ ﻝﻤﺘﺤﻴﻭ ﻡﻜﺤﻤﻟﺍ ﺍﺫﻫ ﻰﻟﺇ ﺩﻭﺩﺭﻤ ﻭﻬﻓ ﻝﺎﻗ ﻥﺒ ﻴﺭﺠﺭ ﺜﺩﺤﻨﻲ ﻋﺒﺩ‬
‫ﻟﺍ ﺭﺤﻤﻥ ﺒﻥ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﺩﺒﻋ ﺍﻟﺤﻡﻜ ﺩﺤﺜﻨﺎ ﻭﺒﺃ ﺯﻴﺩ ﺃﺤﻤﺩ ﺒﻥ ﺩﺒﻋ ﻟﺍﺭﺤﻤﻥ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻲﺒﺃ ﺍﻟﻌﻤﺭ ﺩﺤﺜﻲﻨ ﺩﺒﻋ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻘﻟﺍ ﺎﺴﻡ‬
‫ﻥﻋ ﻪﻨﺃ ﺱﻨﺃ ﻥﺒ ﻙﻟﺎﻤ ﻝﻴﻗ ﻪﻨﺃ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻡﻟﺎﺴ ﻥﻋ ﻥﻭﻭﺭﻴ ﺱﺎﻨﻟﺍ ﻥﺇ ﷲﺍ ﺩﺒﻋ ﺎﺒﺃ ﺎﻴ ﻪﻟ ﻝﺎﻗ ﺫﻜﺏ ﺍﻟﻌﺒﺩ ﻭﺃ ﻌﻟﺍﻠﺞ ﻋﻠﻰ ﺃﺒﻲ ﻋﺒﺩ‬
‫ﻝﺎﻗ ﷲﺍ ﻝﺜﻤ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻡﻟﺎﺴ ﻥﻋ ﻲﻨﺭﺒﺨﺃ ﻪﻨﺃ ﻥﺎﻤﻭﺭ ﻥﺒ ﺩﻴﺯﻴ ﻰﻠﻋ ﺩﻬﺸﺃ ﻙﻟﺎﻤ ﻝﺎﻗ ﺎﻤ ﻊﻓﺎﻨ ﻝﻴﻘﻓ ﻟﻪ ﺎﻓﻥ ﺍﻟﺤﺎﺭﺙ‬
‫ﻝﺄﺴ ﻪﻨﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﻥﻋ ﻯﻭﺭﻴ ﺏﻭﻘﻌﻴ ﻥﺒ ﻝﺎﻘﻓ ﺭﻤﻋ ﻥﺒﺍ ﻟﻪ ﺎﻴ ﺃﺒﺎ ﺩﺒﻋ ﻟﺍﺭﺤﻤﻥ ﺇﻨﺎ ﻨﺸﺘﺭﻱ ﻟﺍﺠﻭﺍﺭﻨﻓﺃ ﻱﺤﻤﺽ‬
‫ﻝﺎﻘﻓ ﻥﻬﻟ ﻤﻭﺎ ﺍﻟﺘﺤﻤﻴﺽ ﺭﻜﺫﻓ ﻪﻟ ﺍﻟﺒﺩﺭ ﻝﺎﻘﻓ ﻑﺃ ﺭﻤﻋ ﻥﺒ ‪ ،‬ﻝﻫﻭ ﻑﺃ ﻝﻌﻔﻴ ﻝﺎﻗ ﻭﺃ ﻥﻤﺅﻤ ﻙﻟﺫ ﻝﺎﻘﻓ ﻡﻠﺴﻤ ﺎﻤﻟﻙ ﺃ ﺸﻬﺩ ﻰﻠﻋ ﺒﺭﻴﺔﻌ‬
‫ﺭﻤﻋ ﻥﺒ ﻥﻋ ﺏﺎﺒﺤﻟﺍ ﻲﺒﺃ ﻥﻋ ﻲﻨﺭﺒﺨﻷ ﻝﺜﻤ ﺎﻤ ﻝﺎﻗ ﺎﻨﻓﻊ ﻭﺭﻭﻯ ﺍ ﻟﻨﺴﺎﺌﻲ ﻋﻥ ﻟﺍﺭﺒﻊﻴ ﻥﺒ ﻴﻠﺴ ﻤﺎﻥ ﻋﻥ ﺒﺼﺃﻎ ﺒﻥ ﺍﻟﻔﺭﺝ ﻟﺍﻔﻘﻴﻪ ﺜﺩﺤﻨﺎ‬
‫ﻡﺴﺎﻘﻟﺍ ﻥﺒ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻝﺎﻗ ﻝﺎﻗ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﺏﻭﻘﻌﻴ ﻥﺒ ﺙﺭﺎﺤﻟﺍ ﻥﻋ ﺙﺩﺤﻴ ﺩﻌﺴ ﻥﺒ ﺙﻴﻠﻟﺍ ﺭﺼﻤﺒ ﺎﻨﺩﻨﻋ ﻥﺇ ﻙﻟﺎﻤﻟ ﺕﻠﻗ‬
‫ﻥﻬﻟ ﺽﻤﺤﻨﻓﺃ ﻱﺭﺍﻭﺠﻟﺍ ﻱﺭﺘﺸﻨ ﺎﻨﺇ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻗ ﻝﺎﻗ ﻝﺎﻘﻓ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﻥﻬﻴﺘﺄﻨ ﺕﻠﻗ ﺽﻴﻤﺤﺘﻟﺍ ﺎﻤﻭ ﻝﻤﻌﻴ ﻭﺃ ﻑﺃ ﻑﺃ ﺫﻫﺍ ﻤﻡﻠﺴ‬
‫ﻝﺎﻘﻓ ﻝﺄﺴ ﻪﻨﺃ ﺭﺎﺴﻴ ﻥﺒ ﺩﻴﻌﺴ ﻥﻋ ﻲﻨﺜﺩﺤﻟ ﺔﻌﻴﺒﺭ ﻰﻠﻋ ﺩﻬﺸﺄﻓ ﻙﻟﺎﻤ ﻲﻟ ﻝﺎﻘﻓ ﺭﻤﻋ ﻥﺒ ﺱﺄﺒﻻ ﺒﻪ ﻭﺭﻭﻯ ﻨﻟﺍ ﺴﺌﺎﻲ ﺎﻀﻴﺃ ﻤﻥ ﻁﺭﻴﻕ‬
‫ﻝ ﺠﺭﻟﺍ ﻲﺘﺄﻴ ﻥﺃ ﺎﺴﺄﺒ ﻯﺭﻴ ﻻ ﻥﺎﻜ ﺭﻤﻋ ﻥﺒ ﻥﺃ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﷲﺍ ﺩﻴﺒﻋ ﻥﻋ ﻥﺎﻤﻭﺭ ﻥﺒ ﺩﻴﺯﻴ ﻰﺴﻴﻋ ﻥﺒ ﺭﻤﻌﻤ ﻯﻭﺭﻭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ‬
‫ﻝﺎﻗﻭ ﻡﺍﺭﺤ ﻙﻟﺫ ﻥﺃ ﻙﻟﺎﻤ ﻥﻋ ﻝﻴﻋﺎﻤﺴﺇ ﻲﻨﺜﺩﺤ ﻱﺭﻭﺒﺎﺴﻴﻨﻟﺍ ﺩﺎﻴﺯ ﻥﺒ ﺭﻜﺒ ﻭﺒﺃ ﻝﻴﺌﺍﺭﺴﺇ ﻲﻨﺜﺩﺤ ﻥﻴﺴﺤ ﻥﺒ ﻥﺒ ﻙﻟﺎﻤ ﺕﻟﺄﺴ ﺡﻭﺭ ﻥﺒ‬
‫ﻝﻭﻘﺘ ﺎﻤ ﺱﻨﺃ ﻝﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻲﻓ ﻝﻫ ﺏﺭﻋ ﻡﻭﻗ ﻻﺇ ﻡﺘﻨﺃ ﺎﻤ ﻭﻜﻴﻥ ﻟﺍﺤﺭﺙ ﺇﻻ ﻭﻤﻀﻊ ﺍﻟﺯﺭﻉ ﻻ ﻌﺘﺩﺍﻭ ﻔﻟﺍﺭﺝ ﻠﻗﺕ ﺎﻴ‬
‫ﻝﻭﻘﺘ ﻙﻨﺇ ﻥﻭﻟﻭﻘﻴ ﻡﻬﻨﺇ ﷲﺍ ﺩﺒﻋ ﺎﺒﺃ ﻝﺎﻗ ﻙﻟﺫ ﻝﻭﻗ ﻭﻫﻭ ﻪﻨﻋ ﺕﺒﺎﺜﻟﺍ ﻭﻫ ﺍﺫﻬﻓ ﻲﻠﻋ ﻥﻭﺒﺫﻜﻴ ﻲﻠﻋ ﻥﻭﺒﺫﻜﻴ ﻲﻌﻓﺎﺸﻟﺍﻭ ﺔﻔﻴﻨﺤ ﻲﺒﺃ‬
‫ﻝﺒﻨﺤ ﻥﺒ ﺩﻤﺤﺃﻭ ﻭﻫﻭ ﺔﺒﻁﺎﻗ ﻡﻬﺒﺎﺤﺼﺃﻭ ﻝﻭﻗ ﺩﻴﻌﺴ ﺒﻥ ﻤﻟﺍ ﺴﻴﺏ ﺃﻭﺒﻲ ﻤﻠﺴ ﺔ ﻭﻋﻜﺭﻤﺔ ﻭﺎﻁﻭ ﺱ ﻭﻋﻁﺀﺎ ﻭﺴﻌﺩﻴ ﺒﻥ ﺠﺒﻴﺭ ﻭﻋﺭﻭﺓ‬
‫ﻭﻫﻭ ﺭﻔﻜﻟﺍ ﻪﻠﻌﻓ ﻰﻠﻋ ﻕﻠﻁﻴ ﻥﻤ ﻡﻬﻨﻤﻭ ﺭﺎﻜﻨﻻﺍ ﺩﺸﺃ ﻙﻟﺫ ﺍﻭﺭﻜﻨﺃ ﻡﻬﻨﺃ ﻑﻠﺴﻟﺍ ﻥﻤ ﻡﻫﺭﻴﻏﻭ ﻥﺴﺤﻟﺍﻭ ﺭﺒﺠ ﻥﺒ ﺩﻫﺎﺠﻤﻭ ﺭﻴﺒﺯﻟﺍ ﻥﺒ‬
‫ﺭﻅﻨ ﻪﺘﺤﺼ ﻲﻓﻭ ﻙﻟﺎﻤ ﻡﺎﻤﻹﺍ ﻥﻋ ﻩﻭﻜﺤ ﻰﺘﺤ ﺔﻨﻴﺩﻤﻟﺍ ﺀﺎﻬﻘﻓ ﺽﻌﺒ ﻥﻋ ﺀﻲﺸ ﺍﺫﻫ ﻲﻓ ﻰﻜﺤ ﺩﻗﻭ ﺀﺎﻤﻠﻌﻟﺍ ﺭﻭﻬﻤﺠ ﺏﻫﺫﻤ ﻝﺎﻗ‬
‫ﻝﺎﻗ ﻡﺴﺎﻘﻟﺍ ﻥﺒ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻥﻋ ﺝﺭﻔﻟﺍ ﻥﺒ ﻎﺒﺼﺃ ﻯﻭﺭ ﻱﻭﺎﺤﻁﻟﺍ ﻝﻼﺤ ﻪﻨﺃ ﻙﺸﻴ ﻲﻨﻴﺩ ﻲﻓ ﻪﺒ ﻯﺩﺘﻗﺃ ﺍﺩﺤﺃ ﺕﻜﺭﺩﺃ ﺎﻤ ﻴﻌﻨﻲ ﻭﻁﺀ‬
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‫ﻡﺜ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺃﺭﻗ ﻡﺜ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﻝﺎﻗ ﻱﺄﻓ ﺸﻲﺀﺃﺒﻴﻥ ﻤﻥ ﻫﺫﺍ ﻩﺫﻫ ﻜﺤﺎﻴﺔ ﻟﺍﺤﻁﺎﻭﻱ ﻭﻗﺩ ﻭﺭﻯ ﻟﺍﺤﻜﺎﻡ ﻭﺍﻟﺩﺍﺭﻗﻲﻨﻁ‬
‫ﻟﺍﻭ ﺨﻁﻴﺏ ﺍ ﻟﺒﻐﺩﺍﺩﻱ ﻋﻥ ﺍﻹﻤﻡﺎ ﻤﺎﻟﻙ ﻤﻥ ﻁﻕﺭ ﻤﺎ ﻲﻀﺘﻘﻴ ﺒﺇﺎﺔﺤ ﻟﺫﻙ ﻭﻟﻜﻥ ﻲﻓ ﺍ ﻻﺴﺎﻨﺩﻴ ﻌﻀﻑ ﺩﻴﺩﺸ ﻭﻗﺩ ﺍ ﺴﺘﻘﺎﻫﺎﺼ ﺸ ﻴﺨﻨﺎ ﺍﻟﺤﺎﻓﻅ‬
‫ﻝﺎﻗﻭ ﻡﻠﻋﺃ ﷲﺍﻭ ﻙﻟﺫ ﻲﻓ ﻪﻌﻤﺠ ﺀﺯﺠ ﻲﻓ ﻲﺒﻫﺫﻟﺍ ﷲﺍ ﺩﺒﻋ ﻭﺒﺃ ﻟﺍﻁﺤﺎﻭﻱ ﻜﺤﻰ ﻟﻨﺎ ﻤﺤﻤﺩ ﺒﻥ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﺩﺒﻋ ﺍﻟﺤﻜﻡ ﻪﻨﺃ ﻤﺴﻊ‬
‫ﻝﻭﻘﻴ ﻲﻌﻓﺎﺸﻟﺍ ﻝﻼﺤ ﻪﻨﺃ ﺱﺎﻴﻘﻟﺍﻭ ﺀﻲﺸ ﻪﻤﻴﺭﺤﺘ ﻻﻭ ﻪﻠﻴﻠﺤﺘ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺢﺼ ﺎﻤ ﻭﻗﺩ ﺭﻭﻯ ﻟﺫﻙ ﻭﺒﺃ ﻜﺒﺭ‬
‫ﻝﻭﻘﻴ ﻲﻌﻓﺎﺸﻟﺍ ﺕﻌﻤﺴ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺩﻤﺤﻤ ﺕﻌﻤﺴ ﻡﺼﻷﺍ ﺱﺎﺒﻌﻟﺍ ﻲﺒﺃ ﻥﻋ ﻲﻓﺭﻴﺼﻟﺍ ﺩﻴﻌﺴ ﻲﺒﺃ ﻥﻋ ﺏﻴﻁﺨﻟﺍ ﻩﺭﻜﺫﻓ‬
‫ﻝﺎﻗ ﻲﻌﻓﺎﺸﻟﺍ ﻥﻷ ﻙﻟﺫ ﻲﻓ ﻲﻌﻓﺎﺸﻟﺍ ﻰﻠﻋ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﻲﻨﻌﻴ ﺏﺫﻜ ﺩﻘﻟ ﻭﻫ ﻻﺇ ﻪﻟﺇ ﻻ ﻱﺫﻟﺍ ﷲﺎﺒ ﻑﻠﺤﻴ ﻊﻴﺒﺭﻟﺍ ﻥﺎﻜ ﻍﺎﺒﺼﻟﺍ ﺭﺼﻨ ﻭﺒﺃ‬
‫ﺹﻨ ﻠﻋﻰ ﺘﺤﻤﻴﺭﻪ ﻲﻓ ﺘﺴ ﺔ ﺘﻜﺏ ﻤﻥ ﺘﻜﻪﺒ ﻭﺍﷲ ﺃﻋﻠﻡ ‪.‬‬
‫ﻔﺘﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ﺝ‪/1‬ﺹ‪. 266 -261‬‬
‫ﻝﺎﻗ ﻝﺼﻓ ‪ :‬ﺔﻤﺍﺩﻗ ﻥﺒﺍ ﻝﺤﻴ ﻻﻭ ﺀﻁﻭ ﻟﺍﺯﻭﺠﺔ ﻲﻓ ﺒﺩﻟﺍﺭ ﻝﻭﻗ ﻲﻓ ﻝﻫﺃ ﺭﺜﻜﺃ ﺍﻟﻌﻠﻡ ﻨﻤ ﻬﻡ ﻲﻠﻋ ﻭﻋﺒﺩ ﷲﺍ ﻭﺃﻭﺒ ﺩﻟﺍﺭﺩﺀﺍ ﺒﺍﻭﻥ ﺎﺒﻋ ﺱ‬
‫ﻝﺎﻗ ﻪﺒﻭ ﺓﺭﻴﺭﻫ ﻭﺒﺃﻭ ﻭﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋﻭ ﺴ ﻌﻴﺩ ﺒﻥ ﻟﺍ ﻤﺴﻴﺏ ﻭﺒﺃﻭ ﻜﺒﺭ ﺒﻥ ﺩﺒﻋ ﺍﻟﺭﺤﻤﻥ ﻭ ﻤﺠﺩﻫﺎ ﻭﻋﻜﺭﻤﺔ ﻟﺍﻭ ﺸﺎﻓﻲﻌ ﻭﺃﺼﺤﺎﺏ‬
‫ﻙﻟﺎﻤﻭ ﻊﻓﺎﻨﻭ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯﻭ ﺭﻤﻋ ﻥﺒﺍ ﻥﻋ ﻪﺘﺤﺎﺒﺇ ﺕﻴﻭﺭﻭ ﺭﺫﻨﻤﻟﺍ ﻥﺒﺍﻭ ﻱﺃﺭﻟﺍ ‪ ،‬ﻝﺎﻗ ﻪﻨﺃ ﻙﻟﺎﻤ ﻥﻋ ﻱﻭﺭﻭ ﻪﺒ ﻱﺩﺘﻗﺃ ﺩﺤﺃ ﺕﻜﺭﺩﺃ ﺎﻤ‬
‫ﻝﻼﺤ ﻪﻨﺃ ﻲﻓ ﻙﺸﻴ ﻲﻨﻴﺩ ﻲﻓ ﻝﻫﺃﻭ ﻙﻟﺫ ﻥﻭﺭﻜﻨﻴ ﻙﻟﺎﻤ ﺏﺎﺤﺼﺃ ﻥﻤ ﻕﺍﺭﻌﻟﺍ ‪ ،‬ﻝﻭﻘﺒ ﻪﻠﺠﺃ ﻥﻤ ﺞﺘﺤﺍﻭ ﷲﺍ ﻰﻟﺎﻌﺘ ﻨ ﺴﻡﻜﺅﺎ ﺤﺭﺙ ﻡﻜﻟ‬
‫ﻡﻬﻨﺎﻤﻴﺃ ﺕﻜﻠﻤ ﺎﻤ ﻭﺃ ﻡﻬﺠﺍﻭﺯﺃ ﻰﻠﻋ ﻻﺇ ﻥﻭﻅﻓﺎﺤ ﻡﻬﺠﻭﺭﻔﻟ ﻡﻫ ﻥﻴﺫﻟﺍﻭ ﻪﻨﺎﺤﺒﺴ ﻪﻟﻭﻗﻭ ‪ .‬ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ‪ ،‬ﻟﻭﻨﺎ ﺎﻤ ﺭﻭﻱ ﺃﻥ‬
‫ﻝﻭﺴﺭ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﺇﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﺤﻴﻲ ﻤﻥ ﻟﺍﻕﺤ ﻻ ﺄﺘﺘﻭﺍ ﻨﻟﺍ ﺴﺀﺎ ﻤﻥ ﺃﻋﺠﺎﺯﻫﻥ ﻭﻋﻥ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻭﺍﺒﻥ ﺱﺎﺒﻋ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﻝﺎﻗ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﻝﺠﺭ ﺔﺠﺎﻤ ﻥﺒﺍ ﺎﻤﻫﺍﻭﺭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻊﻤﺎﺠ ‪ ،‬ﻲﺒﻨﻟﺍ ﻥﻋ ﺩﻭﻌﺴﻤ ﻥﺒﺍ ﻥﻋﻭ‬
‫ﷲﺍ ﻰﻠﺼ ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ‪ :‬ﻡﻜﻴﻠﻋ ﻡﺍﺭﺤ ﺀﺎﺴﻨﻟﺍ ﺵﺎﺤﻤ ‪ ،‬ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋﻭ ﻝﺎﻗ ﻤﻥ ﺘﺃﻰ ﺎﺤﺌﻀﹰﺎ‬
‫ﻝﻭﻘﻴ ﺎﻤﺒ ﻪﻗﺩﺼﻓ ﺎ ﹰﻨﻫﺎﻜ ﻭﺃ ﺎﻫﺭﺒﺩ ﻲﻓﺓﹰ ﺃﺭﻤﺍ ﻭﺃ ﻝﺯﻨﺃ ﺎﻤﺒ ﺭﻔﻜ ﺩﻘﻓ ﻝﺎﻗ ﺭﺒﺎﺠ ﻯﻭﺭﻓ ﺔﻴﻵﺍ ﺎﻤﺄﻓ ﻡﺭﺜﻷﺍ ﻥﻬﻠﻜ ﻥﻫﺍﻭﺭ ﺩﻤﺤﻤ ﻰﻠﻋ ﻜﺎﻥ‬
‫ﻝﺠﺭﻟﺍ ﻊﻤﺎﺠ ﺍﺫﺇ ﻥﻭﻟﻭﻘﻴ ﺩﻭﻬ ﻴﻟﺍ ﻝﻭﺤﺃ ﺩﻟﻭﻟﺍ ﺀﺎﺠ ﺎﻬﺌﺍﺭﻭ ﻥﻤ ﺎﻬﺠﺭﻓ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻝﺯﻨﺄﻓ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﷲﺍ‬
‫ﺸ ﺌﺘﻡ ‪ .‬ﻥﻤ ﻴﺒﻥ ﻴ ﺩﻴﻬﺎ ﻤﻭﻥ ﻠﺨ ﻔﺎﻬ ﻴﻏﺭ ﺃﻥ ﻻ ﺄﻴ ﺘﻴﻬﺎ ﻻﺇ ﻲﻓ ﻟﺍﻤﺘﺄﻲ ﻔﺘﻤ ﻕ ﻋﻠﻴﻪ ﻭﻓﻲ ﻴﺍﻭﺭﺔ ﺍ ﺌﺘﻬﺎ ﻠﺒﻘﻤ ﺔ ﻭﻤﺒﺩﺭﺓ ﺫﺇﺍ ﺎﻜﻥ ﺫﻟﻙ ﻲﻓ‬
‫ﻙﻟﺫ ﺎﻬﺒ ﺩﺍﺭﻤﻟﺍ ﻯﺭﺨﻷﺍ ﺔﻴﻵﺍﻭ ﺝﺭﻔﻟﺍ ‪ ،‬ﻝﺼﻓ ﺈﻓﻥ ﻭﻁﺊ ﻭﺯﺠﺘﻪ ﻲﻓ ﺩﺒﺭﺎﻫ ﻓﻼ ﺩﺤ ﻠﻋ ﻴﻪ ﻷﻥ ﻟﻪ ﻲﻓ ﻙﻟﺫ ﻬﺒﺸ ﺔ ﻭﻴﻌﺫﺭ ﻠﻌﻔﻟﻪ ﻟﺍﻤﺤﺭﻡ‬
‫ﻝﺴﻐﻟﺍ ﺎﻬﻴﻠﻋﻭ ﻝﺒﻘﻟﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﻡﻜﺤ ﻪﻤﻜﺤﻭ ﺝﺭﻓ ﻲﻓ ﺝﺭﻓ ﺝﻼﻴﺇ ﻪﻨﻷ ﻓﻲ ﺇﻓﺴﺎﺩ ﻟﺍﻌﺎﺒﺩﺍﺕ ﺘﻭﻘﻴﺭﺭ ﻤﻟﺍﻬﺭ ﻭﺠﻭﻭﺏ ﺍﻟﺓﺩﻌ ﻭﺇﻥ ﻥﺎﻜ‬
‫ﻻﻭ ﻉﺭﺸﻟﺍ ﻲﻓ ﺽﻭﻋ ﺎﻬﻟ ﺔﻌﻔﻨﻤ ﺕﻭﻔﻴ ﻡﻟ ﻪﻨﻷ ﻪﻴﻠﻋ ﺭﻬﻤ ﻻﻭ ﻲﻁﻭﻠﻟﺍ ﺩﺤ ﺏﺠﻭ ﺔﻴﺒﻨﺠﻷ ﺀﻁﻭﻟﺍ ﻝﺼﺤﻴ ﻭﺒﻁﺀ ﻭﺯﺠﺘﻪ ﻓﻲ ﺍﻟﺒﺩﺭ‬
‫ﻝﺼﺤﻴ ﺎﻤﻨﺇ ﻥﺎﺼﺤﺇ ﻝﻤﺎﻜﻟﺍ ﺀﻁﻭﻟﺎﺒ ﻝﻤﺎﻜ ﺀﻁﻭﺒ ﺍﺫﻫ ﺱﻴﻟﻭ ﻝﻼﺤﻹﺍﻭ ﻝﻭﻷﺍ ﺝﻭﺯﻠﻟ ﻝ ﺠﺭﻟﺍ ﺔﻠﻴﺴﻋ ﻪﺒ ﻕﻭﺫﺘ ﻻ ﺓﺃﺭﻤﻟﺍ ﻥﻷ ﻻﻭ‬
‫ﻝﺼﺤﺘ ﻝﺒﻘﻟﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﺎﻬﻘﺤﻭ ﺓﺃﺭﻤﻟﺍ ﻕﺤﻟ ﺎﻤﻬﻴﻓ ﺀﻁﻭﻟﺍ ﻥﻷ ﺔﻨﻌﻟﺍ ﻥﻤ ﺝﻭﺭﺨﻟﺍ ﻻﻭ ﺔﺌﻴﻔﻟﺍ ﻪﺒ ﻝﻭﺯﻴ ﻻﻭ ﻲﻓ ﺎﻬﺘﺎﻤﺼﺒ ﺀﺎﻔﺘﻜﻻﺍ ﻪﺒ‬
‫ﻝﺼﻷﺍ ﺓﺭﺎﻜﺒ ﻥﻷ ﺡﺎﻜﻨﻟﺎﺒ ﻥﺫﻹﺍ ﻴﻗﺎﺒ ﺔ ‪.‬‬
‫ﻟﺍ ﻤﻐﻲﻨ ﺒﻻﻥ ﻗ ﺩﺔﻤﺍ ‪/7‬ﺹ‪. 226 – 225‬‬
‫ﻝﺎﻗ ﻝﺎﻗ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ ﻲﻬﻨﻟﺍ ﺏﺎﺒ ‪ :‬ﻲﻨﺎﻜﻭﺸﻟﺍ ﻝﺎﻗ ﻝﻭﺴﺭ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻠﻋﻴﻪ ﻭ ﺴﻠﻡ ﻭﻌﻠﻤﻥ ﻤﻥ ﺘﺃﻰ‬
‫ﺩﻭﺍﺩ ﻭﺒﺃﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ‪ ،‬ﻝﺠﺭ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﻅﻔﻟ ﻲﻓﻭ ﻪﺠﺎﻤ ﻥﺒﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻊﻤﺎﺠ ‪ ،‬ﻭﻥﻋ‬
‫ﻝﻭﺴﺭ ﻥﺃ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻝﺯﻨﺃ ﺎﻤﺒ ﺭﻔﻜ ﺩﻘﻓ ﻪﻗﺩﺼﻓ ﺎﻨﻫﺎﻜ ﻭﺃ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻭﺃ ﺎﻀﺌﺎﺤ ﻰﺘﺃ ﻥﻤ ﻰﻠﻋ‬
‫ﻝﺎﻗﻭ ﺩﻭﺍﺩ ﻭﺒﺃﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﺩﻤﺤﻤ ﻝﺯﻨﺃ ﺎﻤﻤ ﺀﻱﺭﺒ ﺩﻘﻓ ‪ ،‬ﻥﻋﻭ ﻴﺯﺨﻤﺔ ﻥﺒ ﺎﺜﺒﺕ ﺃﻥ ﻟﺍﻨﻲﺒ ﺼﻠﻰ‬
‫ﻝ ﺠﺭﻟﺍ ﻲﺘﺄﻴ ﻥﺃ ﻰﻬﻨ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻪﺠﺎﻤ ﻥﺒﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ‪ ،‬ﻋﻭﻥ ﻴﻤﺃﺭ ﻤﻟﺍ ﺅﻤﻨﻴﻥ ﻋﻠﻲ ﺒﻥ ﻲﺒﺃ ﻁﺎﻟﺏﺭ ﻀﻲ ﷲﺍ‬
‫ﻥﺃ ﻪﻨﻋ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻝﺎﻗ ﻝﺎﻗ ﻭﺃ ﻥﻫﺯﺎﺠﻋﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﺍﻭﺘﺄﺘ ﻻ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ‪ ،‬ﻭﻋﻥ ﻤﻋﺭﻭ ﺒﻥ ﺸﻌﻴﺏ ﻋﻥ ﺒﺃﻴﻪ ﻋﻥ‬
‫ﻥﺃ ﻩﺩﺠ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻝﺎﻗ ﺩﻤﺤﺃ ﺎﻤﻫﺍﻭﺭ ﻯﺭﻐﺼﻟﺍ ﺔﻴﻁﻭﻠﻟﺍ ﻲﻫ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﻲﺘﺄﻴ ﻱﺫﻟﺍ ﻲﻓ ‪ ،‬ﻭﻋﻥ ﻲﻠﻋ ﺒﻥ‬
‫ﻕﻠﻁ ﻝﺎﻗ ﻝﻭﺴﺭ ﺕﻌﻤﺴ ﻝﻭﻘﻴ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻻ ﺄﺘﺘﻭﺍ ﻨﻟﺍ ﺴﺀﺎ ﻲﻓ ﺃﺴﻫﺎﺘﻬﻥ ﺈﻓﻥ ﷲﺍ ﻻ ﻴ ﺴﺘﺤﻲ ﻤﻥ ﻟﺍﺤﻕ ﻭﺭﺍﻩ ﺃﺤﻤﺩ‬
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‫ﻝﺎﻗﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﻥﺴﺤ ﺙﻴﺩﺤ ‪ ،‬ﺱﺎﺒﻋ ﻥﺒ ﻥﻋﻭ ﻝﺎﻗ ‪ :‬ﻝﺎﻗ ﻝﻭﺴﺭ ﻰﻟﺇ ﷲﺍ ﺭﻅﻨﻴ ﻻ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺠﺭ ﺃﺘﻰ ﺭﺠﻼ ﻭﺃ‬
‫ﺍﻤﺭﺓﺃ ﻲﻓ ﺒﺩﻟﺍﺭ ﻝﺎﻗﻭ ﻱﺫﻤﺭﺘﻟﺍ ﻩﺍﻭﺭ ﺏﻴﺭﻏ ﺙﻴﺩﺤ ‪ ،‬ﻝﻭﻷﺍ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﺙﻴﺩﺤ ﻝﻫﺃ ﺔﻴﻘﺒ ﺎﻀﻴﺃ ﻪﺠﺭﺨﺃ ﻟﺍ ﺴﻨﻥ ﻭﺍﺒﻟﺯﺍﺭ ﻭﻓﻲ ﺇﺴﺩﺎﻨﻩ‬
‫ﺩﻠﺨﻤ ﻥﺒ ﺙﺭﺤﻟﺍ ‪ ،‬ﻝﺎﻗ ﺭﻭﻬﺸﻤﺒ ﺱﻴﻟ ﺭﺍﺯﺒﻟﺍ ‪ ،‬ﻝﺎﻗﻭ ﻰﻠﻋ ﻪﻴﻓ ﻑﻠﺘﺨﺍ ﺩﻗﻭ ﻪﻟﺎﺤ ﻑﺭﻌﻴ ﻻ ﻥﺎﻁﻘﻟﺍ ﻥﺒ ﻝﻴﻬﺴ ﺒﻥ ﻲﺒﺃ ﻟﺎﺼﺢ ﻓﺭﻭﺍﻩ‬
‫ﻝﻴﻋﺎﻤﺴﺇ ﻪﻨﻋ ﻝﻴﻬﺴ ﻥﻋ ﺓﺭﻔﻋ ﻰﻟﻭﻤ ﺭﻤﻋ ﻩﺍﻭﺭﻭ ﻥﻴﻫﺎﺸ ﻥﺒﻭ ﻲﻨﻁﻗﺭﺍﺩﻟﺍ ﻪﺠﺭﺨﺃ ﺎﻤﻜ ﺭﺒﺎﺠ ﻥﻋ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﺵﺎﻴﻋ ﻥﺒ‬
‫ﻝﺎﻗ ﻑﻴﻌﻀ ﺩﺎﻨﺴﺈﺒ ﻱﺩﻋ ﻥﺒ ﻪﺠﺭﺨﺃ ﺎﻤﻜ ﺭﺒﺎﺠ ﻥﻋ ﻪﻴﺒﺃ ﻥﻋ ﻝﺎﺠﺭ ﻥﺇ ﻡﺍﺭﻤﻟﺍ ﻍﻭﻠﺒ ﻲﻓ ﻅﻓﺎﺤﻟﺍ ﺩﺤﻴﺙ ﺒﺃﻲ ﻫﺭﻴﺭﺓ ﺫﻫﺍ ﺎﻘﺜﺕ ﻜﻟﻥ‬
‫ﻝﻋﺃ ﻝﺎﺴﺭﻹﺎﺒ ‪ ،‬ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺔﻤﻴﻤﺘ ﻲﺒﺃ ﺔﻴﺍﻭﺭ ﻥﻤ ﻭﻫ ﻲﻨﺎﺜﻟﺍ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﺙﻴﺩﺤﻭ ﻝﺎﻗ ﺍﻟﺘﺭﻤﺫﻱ ﻻ ﻌﻨﺭﻓﻪ ﻻﺇ ﻤﻥ ﻴﺩﺤﺙ ﻲﺒﺃ‬
‫ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺔﻤﻴﻤﺘ ‪ ،‬ﻝﺎﻗﻭ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﻉﺎﻤﺴ ﺔﻤﻴﻤﺘ ﻲﺒﻷ ﻑﺭﻌﻴ ﻻ ﻱﺭﺎﺨﺒﻟﺍ ‪ ،‬ﻝﺎﻗﻭ ﺭﻜﻨﻤ ﺙﻴﺩﺤ ﺍﺫﻫ ﺭﺍﺯﺒﻟﺍ ‪ ،‬ﺩﺎﻨﺴﻹﺍ ﻲﻓﻭ‬
‫ﻡﺭﺜﻷﺍ ﻡﻴﻜﺤ ﺎﻀﻴﺃ ‪ ،‬ﻝﺎﻗ ﻝﻭﻷﺍ ﻪﺜﻴﺩﺤ ﻭﺤﻨ ﺙﻟﺎﺜ ﺙﻴﺩﺤ ﺓﺭﻴﺭﻫ ﻲﺒﻷﻭ ﺀﻲﺸﺒ ﺱﻴﻠﻓ ﻪﺒ ﺩﺭﻔﺘ ﺎﻤﻭ ﻪﺒ ﺞﺘﺤﻴ ﻻ ﺭﺍﺯﺒﻟﺍ ﺃﺨﺭﺠﻪ ﺍ ﻟﻨﺴﺎﺌﻲ‬
‫ﻤﻥ ﺭﻭﺍﻴﺔ ﻟﺍﺯﻫﺭﻱ ﻋﻥ ﻲﺒﺃ ﺴ ﻠﻤﺔ ﻋﻥ ﻲﺒﺃ ﻴﺭﻫﺭﺓ ﻭﻓﻲ ﺇ ﺴﻩﺩﺎﻨ ﺩﺒﻋ ﻟﺍﻤﻙﻠ ﺒﻥ ﻤﺤﻤﺩ ﻨﺼﻟﺍﻌﻲﻨﺎ ﻭﻗﺩ ﻡﻠﻜﺘ ﻴﻓﻪ ﺩﺤﻡﻴ ﻭﺃﺒﻭ ﺤﺎﺘﻡ‬
‫ﻴﻏﻭ ﺭﻫﻤﺎ ﻭﻷﺒﻲ ﻴﺭﻫﺭﺓ ﺎﻀﻴﺃ ﺩﺤﻴﺙ ﺭﺍﺒﻊ ﺃﺨﺭﺠﻪ ﻟﺍ ﻨﺴﻲﺌﺎ ﻤﻥ ﻁﺭﻴﻕ ﻜﺒﺭ ﺒﻥ ﺨ ﻨﻴﺱ ﻋﻥ ﻴﻟﺙ ﻋﻥ ﻤﺠﺩﻫﺎ ﻥﻋ ﺒﺃﻲ ﻴﺭﻫﺭﺓ ﻔﻠﺒﻅ‬
‫ﺎﺌﻴﺸ ﻰﺘﺃ ﻥﻤ ‪ ،‬ﻝﺎﺠﺭﻟﺍ ﻥﻤ ﻥﺎﻔﻴﻌﻀ ﺎﻤﻫﻭ ﻡﻴﻠﺴ ﻲﺒﺃ ﻥﺒ ﺙﻴﻟﻭ ﺱﻴﻨﺨ ﻥﺒ ﺭﻜﺒ ﻩﺩﺎﻨﺴﺇ ﻲﻓﻭ ﺭﻔﻜ ﺩﻘﻓ ﺭﺎﺒﺩﻷﺍ ﻲﻓ ﺀﺎﺴﻨﻟﺍﻭ ‪ ،‬ﻭﻷﻲﺒ‬
‫ﻴﺭﻫ ﺭﺓ ﺃﻴﻀﺎ ﻴﺩﺤﺙ ﻤﺎﺨ ﺱ ﺭﻭﺍﻩ ﺩﺒﻋ ﷲﺍ ﺒﻥ ﻤﻋﺭ ﺒﻥ ﺃﺒﺎﻥ ﻋﻥ ﻤ ﺴﻡﻠ ﺒﻥ ﺨﺎﺩﻟ ﻟﺍﺯﻨﺠﻲ ﻋﻥ ﺍﻟﻌﻼﺀ ﻋﻥ ﺒﺃ ﻴﻪ ﻋﻥ ﺃﺒﻲ ﻴﺭﻫﺭﺓ ﻔﻠﺒﻅ‬
‫ﻑﻴﻌﻀ ﻭﻫﻭ ﺩﻟﺎﺨ ﻥﺒ ﻡﻠﺴﻤ ﻩﺩﺎﻨﺴﺇ ﻲﻓﻭ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻰﺘﺃ ﻥﻤ ﻥﻭﻌﻠﻤ ‪ ،‬ﻭﺤﻴﺩﺙ ﺔﻤﻴﺯﺨ ﺒﻥ ﺒﺎﺜﺕ ﺃﺨﺭﺠﻪ ﻟﺍ ﺸﺎﻓﻲﻌ ﺎﻀﻴﺃ‬
‫ﻝﻭﻬﺠﻤ ﻭﻫﻭ ﺔﺤﻴﺤﺃ ﻥﺒ ﺭﻤﻋ ﻩﺩﺎﻨﺴﺇ ﻲﻓﻭ ﻩﻭﺤﻨﺒ ‪ ،‬ﺍﹰﺭﻴﺜﻜ ﺎﹰﻓﻼﺘﺨﺍ ﻩﺩﺎﻨﺴﺇ ﻲﻓ ﻑﻠﺘﺨﺍﻭ ‪ ،‬ﻭﺭﻭﻩﺍ ﻨﻟﺍ ﺴﺎﺌﻲ ﻤﻥ ﻁﺭﻴﻕ ﺃﺨﺭﺎﻬﻴﻓﻭ ﻯ‬
‫ﻪﻟﺎﺤ ﻑﺭﻌﻴ ﻻﻭ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻲﻤﺭﻫ ‪ ،‬ﻲﻀﺭ ﺏﻟﺎﻁ ﻲﺒﺃ ﻥﺒ ﻲﻠﻋ ﻡﺎﻤﻹﺍ ﺙﻴﺩﺤﻭ ﻥﺎﺒﺤ ﻥﺒﻭ ﺩﻤﺤﺃ ﻲﻤﺭﻫ ﻕﻴﺭﻁ ﻥﻤ ﺎﻀﻴﺃ ﻪﺠﺭﺨﺃﻭ‬
‫ﻝﺎﻗ ﻪﻨﻋ ﷲﺍ ﺕﺎﻘﺜ ﻪﻟﺎﺠﺭﻭ ﺩﺌﺍﻭﺯﻟﺍ ﻊﻤﺠﻤ ﻲﻓ ‪ ،‬ﻪﻠﻋﺃﻭ ﻲﺌﺎﺴﻨﻟﺍ ﺎﻀﻴﺃ ﻪﺠﺭﺨﺃ ﺏﻴﻌﺸ ﻥﺒ ﻭﺭﻤﻋ ﺙﻴﺩﺤﻭ ﻝﺎﻗ ﻟﺍﺤﺎﻓﻅ ﺍﻭ ﻟﻤﺤﻔﻭﻅ ﻥﻋ‬
‫ﻕﻠﻁ ﻥﺒ ﻲﻠﻋ ﺙﻴﺩﺤﻭ ﻩﺭﻴﻏﻭ ﻕﺍﺯﺭﻟﺍ ﺩﺒﻋ ﻪﺠﺭﺨﺃ ﺍﺫﻜ ﻪﻟﻭﻗ ﻥﻤ ﻭﺭﻤﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻝﺎﻗ ﺍﺩﻤﺤﻤ ﺕﻌﻤﺴ ﻪﻨﺴﺤ ﻥﺃ ﺩﻌﺒ ﻱﺫﻤﺭﺘﻟﺍ‬
‫ﻝﻭﻘﻴ ﻻ ﻋﺃﺭﻑ ﻟﻌﻲﻠ ﺒﻥ ﻁﻠﻕ ﻋﻥ ﻟﺍﻨﻲﺒ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋ ﻪ ﻭ ﺴﻡﻠ ﻏﻴﺭ ﻫﺫﺍ ﻟﺍﺤﻴﺩﺙ ﻟﺍﻭﺍﺤﺩ ﻭﻻ ﻋﺃﺭﻑ ﺍﺫﻫ ﻟﺍﺤﺩﻴﺙ ﻟﺍﻭﺩﺤﺍ ﻤﻥ ﺩﺤﻴﺙ‬
‫ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﺏﺎﺤﺼﺃ ﻥﻤ ﺭﺨﺁ ﺍﺫﻫ ﻥﺃ ﻯﺃﺭ ﻪﻨﺄﻜﻭ ﻲﻤﻴﺤﺴﻟﺍ ﻲﻠﻋ ﻥﺒ ﻕﻠﻁ ‪ ،‬ﺎﻀﻴﺃ ﻪﺠﺭﺨﺃ ﺱﺎﺒﻋ ﻥﺒﺍ ﺙﻴﺩﺤﻭ‬
‫ﻝﺎﻗﻭ ﺭﺍﺯﺒﻟﺍﻭ ﻥﺎﺒﺤ ﻥﺒﺍﻭ ﻲﺌﺎﺴﻨﻟﺍ ﺍﺫﻜﻭ ﻥﺴﺤ ﺩﺎﻨﺴﺈﺒ ﺱﺎﺒﻋ ﻥﺒﺍ ﻥﻋ ﻱﻭﺭﻴ ﻪﻤﻠﻌﻨ ﻻ ﻝﺎﻗ ﻱﺩﻋ ﻥﺒﺍ ‪ ،‬ﻭﺭﻭﺍﻩ ﺍ ﻟﻨﺴﻲﺌﺎ ﻋﻥ ﻫﻨﺎﺩ‬
‫ﻉﻭﻓﺭﻤﻟﺍ ﻥﻤ ﻡﻫﺩﻨﻋ ﺢﺼﺃ ﻭﻫﻭ ﺎﻓﻭﻗﻭﻤ ﻙﺎﺤﻀﻟﺍ ﻥﻋ ﻊﻴﻜﻭ ﻥﻋ ‪ ،‬ﺩﺒﻋ ﺎﻫﺍﻭﺭ ﺔﻓﻭﻗﻭﻤ ﻯﺭﺨﺃ ﻕﻴﺭﻁ ﻥﻤ ﺭﺨﺁ ﺙﻴﺩﺤ ﺱﺎﺒﻋ ﻥﺒﻻﻭ‬
‫ﻼﺠﺭ ﻥﺃ ﻕﺍﺯﺭﻟﺍ ﻝﺄﺴ ﻝﺎﻘﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﻟﺍ ﻥﺎﻴﺘﺇ ﻥﻋ ﺱﺎﺒﻋ ﻥﺒ ﺭﻔﻜﻟﺍ ﻥﻋ ﻲﻨﺘﻟﺄﺴ ‪ ،‬ﻱﻭﻗ ﺩﺎﻨﺴﺈﺒ ﻲﺌﺎﺴﻨﻟﺍ ﻪﺠﺭﺨﺃﻭ ‪ ،‬ﻭﻓﻲ ﺍﻟﺎﺒﺏ‬
‫ﻑﻴﻌﻀ ﺩﺎﻨﺴﺈﺒ ﺔﻓﺭﻋ ﻥﺒ ﻥﺴﺤﻟﺍ ﺩﻨﻋ ﺏﻌﻜ ﻥﺒ ﻲﺒﺃ ﻥﻋ ﺎﻬﻨﻤﻭ ﻲﺘﺄﻴﺴ ﺎﻤ ﺎﻬﻨﻤ ﺔﺒﺎﺤﺼﻟﺍ ﻥﻤ ﺔﻋﺎﻤﺠ ﻥﻋ ‪ ،‬ﻭﻋﻥ ﺒﻥ ﻤﺴﻭﻌﺩ ﺩﻨﻋ‬
‫ﺔﻌﻴﻬﻟ ﻥﺒﺍ ﻪﻴﻓ ﺩﺎﻨﺴﺈﺒ ﺩﻤﺤﺃ ﺩﻨﻋ ﺭﻤﺎﻋ ﻥﺒ ﺔﺒﻘﻋ ﻥﻋﻭ ﻩﺍﻭ ﺩﺎﻨﺴﺈﺒ ﻱﺩﻋ ﻥﺒ ‪ ،‬ﻭﻥﻋ ﻤﻋﺭ ﻋﻨﺩ ﻨﻟﺍ ﺴﻲﺌﺎ ﻭﺍﻟﺒﺯﺍﺭﺒ ﺈﺴﻨﺩﺎ ﻓﻴﻪ ﺯﻤﺔﻌ‬
‫ﻑﻴﻌﻀ ﻭﻫﻭ ﺢﻟﺎﺼ ﻥﺒ ‪ ،‬ﻝﺩﺘﺴﺍ ﺩﻗﻭ ﻥﻤ ﺏﺎﺒﻟﺍ ﺙﻴﺩﺎﺤﺄﺒ ﻝﺎﻗ ﻥﻫﺭﺎﺒﺩﺃ ﻲﻓ ﺀﺎﺴﻨﻟﺍ ﻥﺎﻴﺘﺇ ﻡﺭﺤﻴ ﻪﻨﺇ ‪ ،‬ﻭﻗﺩ ﺫﻫﺏ ﻰﻟﺇ ﺫﻟﻙ ﻤﺠﻬﻭﺭ‬
‫ﻝﻫﺃ ﻡﻠﻌﻟﺍ ‪ ،‬ﻪﻨﺃ ﻲﻌﻓﺎﺸﻟﺍ ﻥﻋ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﻰﻜﺤﻭ ﻝﺎﻗ ﻝﻭﺴﺭ ﻥﻋ ﺢﺼﻴ ﻡﻟ ﷲﺍ ﺼﻠﻰ ﷲﺍ ﻴﻠﻋﻪ ﻭ ﺴﻡﻠ ﻲﻓ ﻤﻴﺭﺤﺘﻪ ﻻﻭ ﻲﻓ ﺘﺤﻠﻠﻴﻪ‬
‫ﻝﻼﺤ ﻪﻨﺃ ﺱﺎﻴﻘﻟﺍﻭ ﺀﻲﺸ ‪ ،‬ﻲﻌﻓﺎﺸﻟﺍ ﺏﻗﺎﻨﻤ ﻲﻓ ﻡﺘﺎﺤ ﻲﺒﺃ ﻥﺒ ﻪﻨﻋ ﻪﺠﺭﺨﺃ ﺩﻗﻭ ‪ ،‬ﻡﺼﻷﺍ ﻥﻋ ﻲﻌﻓﺎﺸﻟﺍ ﺏﻗﺎﻨﻤ ﻲﻓ ﻡﻜﺎﺤﻟﺍ ﻪﺠﺭﺨﺃﻭ‬
‫ﻪﻨﻋ ‪ ،‬ﻲﻌﻓﺎﺸﻟﺍ ﻥﻋ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﻥﻋ ﻱﻭﺎﺤﻁﻟﺍ ﻩﺍﻭﺭ ﻙﻟﺫﻜﻭ ‪ ،‬ﻲﻌﻓﺎﺸﻟﺍ ﻥﻋ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﻡﻜﺎﺤﻟﺍ ﻯﻭﺭﻭ‬
‫ﻝﺎﻗ ﻪﻨﺃ ﻥﺴﺤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻲﻨﻟﺄﺴ ‪ ،‬ﻘﻓﻠﺕ ﻟﻪ ﻥﺇ ﻜﻨﺕ ﺘﺭﻴﺩ ﻟﺍﻤﻜﺎﺒﺭﺓ ﺼﺘﻭﺤﻴﺢ ﻟﺍﺭﺎﻴﺍﻭﺕ ﻭﺇﻥ ﻡﻟ ﺘﺼﺢ ﺄﻓﻨﺕ ﻡﻠﻋﺃ ﺇﻭﻥ ﻠﻜﺘﻤﺕ‬
‫ﻙﺘﻤﻠﻜ ﺔﻔﺼﺎﻨﻤﻟﺎﺒ ﻝﺎﻗ ﻪﺘﻤﺭﺤ ﺀﻲﺸ ﻱﺄﺒﻓ ﺕﻠﻗ ﺔﻔﺼﺎﻨﻤﻟﺍ ﻲﻠﻋ ﻝﺎﻗ ﻝﻭﻘﻴ ﻝﺠﻭ ﺯﻋ ﷲﺍ ﷲﺍ ﻡﻜﺭﻤﺃ ﺙﻴﺤ ﻥﻤ ﻥﻫﻭﺘﺄﻓ ‪ ،‬ﻝﺎﻗﻭ ‪ :‬ﺘﺄﻓﻭﺍ‬
‫ﻡﻜﺜﺭﺤ ﻝﺎﻗ ﻩﺍﻭﺴ ﺎﻤﻟ ﹰﺎﻤﺭﺤﻤ ﻙﻟﺫ ﻥﻭﻜﻴﻓﺃ ﺕﻠﻗ ﺝﺭﻔﻟﺍ ﻲﻓ ﻻﺇ ﻥﻭﻜﻴ ﻻ ﺙﺭﺤﻟﺍﻭ ‪ .‬ﻡﺘﺌﺸ ﻰﻨﺃ ‪ :‬ﻌﻨﻡ ﻗﻠﺕ ﻓﻤﺎ ﻭﻜﺘﻥ ﻟﻭ ﻭﻁﺌﻬﺎ ﻴﺒﻥ‬
‫ﺙﺭﺤ ﻙﻟﺫ ﻲﻓ ﻭﺃ ﺎﻫﺩﻴﺒ ﻩﺭﻜﺫ ﺕﺫﺨﺃ ﻭﺃ ﺎﻬﻴﻁﺒﺃ ﺕﺤﺘ ﻭﺃ ﺎﻬﻨﺎﻜﻋﺃ ﻲﻓ ﻭﺃ ﺎﻬﻴﻗﺎﺴ ﻝﺎﻗ ﻙﻟﺫ ﻡﺭﺤﻴﻓ ﺕﻠﻗ ﻻ ﻝﺎﻗ ﻻ ﻗﻠﺕ ﻡﻠﻓ ﺘﺤﺘﺞ ﻤﺒﺎ ﻻ‬
‫ﻪﻴﻓ ﺔﺠﺤ ﻝﺎﻗ ﷲﺍ ﻥﺈﻓ ﻝﺎﻗ ‪ :‬ﻝﺎﻗ ﺔﻴﻵﺍ ‪ .‬ﻥﻭﻅﻓﺎﺤ ﻡﻬﺠﻭﺭﻔﻟ ﻡﻫ ﻥﻴﺫﻟﺍﻭ ﻓﻘﻠﺕ ﻟﻪ ﺍﺫﻫ ﻤﻤﺎ ﻴﺤﺠﻭﻥ ﻪﺒ ﻠﻟﺠﻭﺍﺯ ﺇﻥ ﷲﺍ ﺃﺜﻨﻰ ﻠﻋﻰ ﻤﻥ‬
‫ﻙﻨﻴﻤﻴ ﺕﻜﻠﻤ ﺎﻤﻭ ﻙﺘﺠﻭﺯ ﻥﻤ ﻅﻔﺤﺘﺘ ﺕﻨﺃ ﻪﻟ ﺕﻠﻘﻓ ﻪﻨﻴﻤﻴ ﺕﻜﻠﻤ ﺎﻤﻭ ﻪﺘﺠﻭﺯ ﺭﻴﻏ ﻥﻤ ﻪﺠﺭﻓ ﻅﻔﺤ ‪ ،‬ﻝﺼﻷﺍ ﻥﺄﺒ ﺍﺫﻫ ﻥﻋ ﺏﻴﺠﺃ ﺩﻗﻭ‬
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‫ﻝ ﺤﺃ ﺎﻤ ﻻﺇ ﺓﺭﺸﺎﺒﻤﻟﺍ ﻡﻴﺭﺤﺘ ﻝﻴﻠﺤﺘ ﺎﻤﺃﻭ ﻉﺭﺯﻠﻟ ﻼﺤﻤ ﻪﻠﺜﻤ ﻪﻨﻭﻜ ﻲﻓ ﺔﻬﺒﺎﺸﻤﻟﺍ ﻡﺩﻌﻟ ﻩﺭﻴﻏ ﻪﻴﻠﻋ ﺱﺎﻘﻴ ﻻﻭ ﺩﻘﻌﻟﺎﺒ ﷲﺍ ﺍ ﻻﺴﺘﻤﺘﺎﻉ‬
‫ﻥﻤ ﺫﻭﺨﺄﻤ ﻭﻬﻓ ﺝﺭﻔﻟﺍ ﺍﺩﻋ ﺎﻤﻴﻓ ﻝﻴﻟﺩ ﻝﺩﺘﺴﺍ ﻥﻤ ﻰﻠﻋ ﻲﻌﻓﺎﺸﻟﺍ ﻩﺩﺭﻭﺃ ﺎﻤ ﺩﻭﺭﻭ ﻰﻔﺨﻴ ﻻ ﻪﻨﻜﻟﻭ ﺭﺨﺁ ﻝﺼﻷﺍ ﻥﺃ ﻯﻭﻋﺩ ﺎﻤﺃﻭ ﺔﻴﻵﺎﺒ‬
‫ﻝﻴﻟﺩ ﻰﻟﺇ ﺝﺎﺘﺤﻤ ﺍﺫﻬﻓ ﺓﺭﺸﺎﺒﻤﻟﺍ ﻡﻴﺭﺤﺘ ﻝﺼﻷﺍ ﻙﻟﺫ ﻥﻤ ﺩﺎﻔﺘﺴﻤﻟﺍ ﻡﻴﺭﺤﺘﻠﻟ ﻊﻓﺍﺭ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻰﻟﺎﻌﺘ ﻪﻟﻭﻘﻓ ﻡﻠﺴ ﻭﻟﻭ ﻥﻭﻜﻴﻓ‬
‫ﺔﻴﻵﺍ ﻩﺫﻫ ﺩﻌﺒ ﺭﻫﺎﻅﻟﺍ ﻝﺤﻟﺍ ﻝ ﺤﻤ ﻲﻓ ﻥﺎﻴﺘﻹﺍ ﻡﻴﺭﺤﺘ ﻰﻋﺩﺍ ﻥﻤﻭ ﻝﻴﻟﺩﺒ ﺏﻟﻭﻁ ﺹﻭﺼﺨﻤ ﻴﺨﺹﺼ ﻋﻤﻡﻭ ﻩﺫﻫ ﻴﻵﺍﺔ ﻭﻻ ﻙﺸ ﻥﺃ‬
‫ﻷﺍﺤﻴﺩﺎﺙ ﺍ ﻟﻭﻜﺫﻤﺭﺓ ﻓﻲ ﻟﺍﺒﺎﺏ ﺍ ﻟﻴﻀﺎﻘﺔ ﺒﺘﺤﺭﻴﻡ ﺇﺘﺎﻴﻥ ﺍ ﻟﻨﺴﺀﺎ ﻲﻓ ﺩﺃﺒﺎﺭﻫﻥ ﻘﻴ ﻭﻱ ﻌﺒﻀﺎﻬ ﻌﺒﻀﺎ ﺘﻓ ﻨﺽﻬﺘ ﻟﺘﺨﺼﻴﺹ ﺒﺩﻟﺍﺭ ﻤﻥ ﺫﻟﻙ‬
‫ﻌﻟﺍﻤﻡﻭ ﻭﺃﺎﻀﻴ ﺍﻟﺒﺩﺭ ﻝﺼﺃ ﻲﻓ ﺎﻤﻜ ﺝﺭﺨﻤﻟﺎﺒ ﻪﻟ ﺹﺎﺼﺘﺨﺍ ﻻﻭ ﻪﺠﻭﻟﺍ ﻑﻼﺨﻟ ﻡﺴﺍ ﺔﻐﻠﻟﺍ ﻝﺎﻗ ﻩﺭﺒﺩ ﺫﺌﻤﻭﻴ ﻡﻬﻟﻭﻴ ﻥﻤﻭ ‪ :‬ﻰﻟﺎﻌﺘ ‪ ،‬ﻓﻼ‬
‫ﻝﻤﺤ ﺩﻌﺒﻴ ﻥﻴﺘﻴﻟﻹﺍ ﻥﻴﺒ ﻉﺎﺘﻤﺘﺴﻻﺍ ﻰﻠﻋ ﺭﺎﺒﺩﻷﺍ ﻥﻤ ﺩﺭﻭ ﺎﻤ ‪ ،‬ﺝﺭﻔﻟﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﷲﺍ ﻡﺭﺤ ﺩﻗ ﺎﻀﻴﺃﻭ ﻝﺠﻷ ﻷﺍﺫﻯ ﻓﻤﺎ ﻟﺍﻅﻥ ﺎﺒ ﻟﺤﺵ‬
‫ﻝﺴﻨﻟﺍ ﻉﺎﻁﻘﻨﻻ ﺽﺭﻌﺘﻟﺎﺒ ﺓﺩﺴﻔﻤﻟﺍ ﺓﺩﺎﻴﺯ ﻊﻤ ﻡﺯﻼﻟﺍ ﻯﺫﻷﺍ ﻊﻀﻭﻤ ﻭﻫ ﻱﺫﻟﺍ ﺔﻌﻴﺭﺫﻟﺍﻭ ﺡﺎﻜﻨﻟﺍ ﺔﻴﻋﻭﺭﺸﻤ ﻲﻓ ﺔﻴﺜﺎﻐﻟﺍ ﺔﻠﻌﻟﺍ ﻭﻫ ﻱﺫﻟﺍ‬
‫ﻝﺎﻘﺘﻨﻻﺍ ﻰﻠﻋ ﺔﻠﻤﺎﺤﻟﺍ ﺍﹰﺩﺠ ﺔﺒﻴﺭﻘﻟﺍ ﺩﺭﻤﻟﺍ ﺭﺎﺒﺩﺇ ﻰﻟﺇ ﻙﻟﺫ ﻥﻤ ‪ ،‬ﺎ ﹰﻴﺩﺎﻨﻤ ﻰﻔﻜﻭ ﻊﺠﺍﺭﻴﻠﻓ ﺔﻴﻭﻴﻨﺩﻭ ﺔﻴﻨﻴﺩ ﺩﺴﺎﻔﻤ ﻙﻟﺫﻟ ﻡﻴﻘﻟﺍ ﻥﺒ ﺭﻜﺫ ﺩﻗﻭ‬
‫ﺍﻭﺒﺠﻭﺃﻭ ﻡﻫﺩﻨﻋ ﻩﻭﺭﻜﻤ ﻪﻨﺃ ﻊﻤ ﺔﻀﻓﺍﺭﻟﺍ ﻥﻤ ﻥﺎﻜ ﺎﻤ ﻻﺇ ﻙﻟﺫ ﺯﻴﻭﺠﺘ ﻪﻤﺎﻤﺇ ﻰﻟﺇ ﻻﻭ ﻪﻴﻟﺇ ﺏﺴﻨﻴ ﻥﺃ ﺩﺤﺃ ﻰﻀﺭﻴ ﻻ ﻪﻨﺃ ﻪﺘﺴﺎﺴﺨ ﻰﻠﻋ‬
‫ﺎﻬﺒ ﺍﻭﺫﺸ ﻲﺘﻟﺍ ﻡﻬﻠﺌﺎﺴﻤ ﻯﺩﺤﺇ ﻲﻫ ﺔﻟﺄﺴﻤﻟﺍ ﻩﺫﻫﻭ ﺔﻔﻁﻨﻟﺍ ﺽﻭﻋ ﺭﻴﻨﺎﻨﺩ ﺓﺭﺸﻋ ﻪﻴﻓ ﺔﺠﻭﺯﻠﻟ ‪ ،‬ﺭﺤﺒﻟﺍ ﻲﻓ ﻱﺩﻬﻤﻟﺍ ﻡﺎﻤﻹﺍ ﻰﻜﺤ ﺩﻗﻭ‬
‫ﻡﺍﺭﺤ ﻪﻨﺃ ﺀﺎﻬﻘﻔﻟﺍ ﺭﺜﻜﺃﻭ ﺎ ﹰﻌﻴﻤﺠ ﺓﺭﺘﻌﻟﺍ ﻥﻋ ‪ ،‬ﻝﺎﻗ ﻝﻌﻟ ﻑﻠﺴ ﺎﻤ ﻲﻌﻓﺎﺸﻟﺍ ﻥﻋ ﻰﻜﺤ ﻥﺃ ﺩﻌﺒ ﻡﻜﺎﺤﻟﺍ ﻝﻭﻘﻴ ﻥﺎﻜ ﻲﻌﻓﺎﺸﻟﺍ ﻟﺫﻙ ﻲﻓ‬
‫ﻪﻤﺭﺤ ﻪﻨﺃ ﺭﻭﻬﺸﻤﻟﺎﻓ ﺩﻴﺩﺠﻟﺍ ﺎﻤﺄﻓ ﻡﻴﺩﻘﻟﺍ ‪ ،‬ﻝﻤﺎﺸﻟﺍ ﻲﻓ ﻍﺎﺒﺼﻟﺍ ﻥﺒ ﺭﺼﻨ ﻭﺒﺃﻭ ﻱﻭﺎﺤﻟﺍ ﻲﻓ ﻱﺩﺭﻭﺎﻤﻟﺍ ﻯﻭﺭ ﺩﻗﻭ ﻴﻏﻭ ﺭﻫﻤﺎ ﻥﻋ‬
‫ﻝﺎﻗ ﻪﻨﺃ ﻊﻴﺒﺭﻟﺍ ﻝﺎﻘﻓ ﺹﻴﺨﻠﺘﻟﺍ ﻲﻓ ﻅﻓﺎﺤﻟﺍ ﻪﺒﻘﻌﺘﻭ ﺏﺘﻜ ﺔﺘﺴ ﻲﻓ ﻪﻤﻴﺭﺤﺘ ﻰﻠﻋ ﻲﻌﻓﺎﺸﻟﺍ ﺹﻨ ﺩﻘﻓ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﻲﻨﻌﻴ ﷲﺍﻭ ﺏﺫﻜ ﻻ‬
‫ﺏﻴﺫﻜﺘﻟﺍ ﺍﺫﻬﻟ ﻰﻨﻌﻤ ﻝﺒ ﻙﻟﺫﺒ ﺩﺭﻔﺘﻴ ﻡﻟ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﻥﺈﻓ ﻡﺜ ﻲﻌﻓﺎﺸﻟﺍ ﻥﻋ ﻩﻭﺨﺃ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﻥﻤﺤﺭﻟﺍ ﺩﺒﻋ ﻪﻴﻠﻋ ﻪﻌﺒﺎﺘ ﺩﻗ ﻝﺎﻗ ﻪﻨﺇ ﻻ‬
‫ﻝﺎﻗ ﻙﻟﺎﻤ ﻥﻋ ﺎﻀﻴﺃ ﺯﺍﻭﺠﻟﺍ ﻱﻭﺭ ﺩﻗﻭ ﻪﺘﻨﺎﻤﺃﻭ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﺔﻘﺜ ﻲﻓ ﻑﻼﺨ ﻪﻨﻋ ﻙﻟﺫ ﻯﻭﺭ ﻪﻨﺃ ﻪﻘﻴﻠﻌﺘ ﻲﻓ ﺏﻴﻁﻟﺍ ﻭﺒﺃ ﻲﻀﺎﻘﻟﺍ ﻝﻫﺃ‬
‫ﻝﻫﺃﻭ ﺭﺼﻤ ﻝﻴﺼﺤﺘﻟﺍﻭ ﻥﺎﻴﺒﻟﺍ ﺏﺎﺘﻜ ﻲﻓ ﺩﺸﺭ ﻥﺒ ﺎﻀﻴﺃ ﻪﻨﻋ ﻩﺍﻭﺭﻭ ﺏﺭﻐﻤﻟﺍ ﺩﻗﻭ ﺔﻴﺍﻭﺭﻟﺍ ﻩﺫﻫ ﺍﻭﺘﺒﺜﻴ ﻡﻟ ﻥﻭﻴﻗﺍﺭﻌﻟﺍ ﻙﻟﺎﻤ ﺏﺎﺤﺼﺃﻭ‬
‫ﻝﺩﺘﺴﺍ ﺩﻗﻭ ﻪﻤﻴﺭﺤﺘﺒ ﺍﻭﺘﻓﺃﻭ ﻙﻟﺫ ﻥﻋ ﻪﺒﺎﺤﺼﺃ ﻭﺭﺨﺄﺘﻤ ﻊﺠﺭ ﻟ ﻠﻤﺠﻭﻴﺯﻥ ﺒﻤﺎ ﻭﺭﺍﻩ ﻟﺍﺩﺍﺭﻗﻁﻲﻨ ﻋﻥ ﺒﻥ ﻤﻋﺭ ﺃﻨﻪ ﻟﻤﺎ ﻗﺭﺃ ﻗﻭﻟﻪ ﺘﻌﺎﻰﻟ ‪:‬‬
‫ﻝﺎﻘﻓ ‪ .‬ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﺕﻟﺯﻨﺃ ﺎﻤﻴﻓ ﻊﻓﺎﻨ ﺎﻴ ﻱﺭﺩﺘ ﺎﻤ ﻝﺎﻗ ﻻ ﺕﻠﻗ ﻝﺎﻗ ﻝﺠﺭ ﻲﻓ ﻲﻟ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﺏﺎﺼﺃ ﺭﺎﺼﻨﻷﺍ ﻥﻤ‬
‫ﻝﺯﻨﺄﻓ ﻙﻟﺫ ﺱﺎﻨﻟﺍ ﻡﻅﻋﺄﻓ ﺎﻫﺭﺒﺩ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ﻝﺎﻗ ﺎﻬﻠﺒﻗ ﻲﻓ ﺎﻫﺭﺒﺩ ﻥﻤ ﺭﻤﻋ ﻥﺒﻻ ﺕﻠﻘﻓ ﻊﻓﺎﻨ ﻝﺎﻗ ﺎﻫﺭﺒﺩ ﻲﻓ ﻻﺇ ﻻ ‪،‬‬
‫ﻡﻴﻌﻨ ﻭﺒﺃﻭ ﻡﻜﺎﺤﻟﺍﻭ ﻲﻨﺍﺭﺒﻁﻟﺍ ﻪﻨﻋ ﻙﻟﺫ ﻭﺤﻨ ﻱﻭﺭﻭ ‪ ،‬ﻡﻟﻭ ﻩﻭﺤﻨ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻡﻠﺴﺃ ﻥﺒ ﺩﻴﺯ ﻕﻴﺭﻁ ﻥﻤ ﻲﻨﺍﺭﺒﻁﻟﺍﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻯﻭﺭﻭ‬
‫ﺭﻜﺫﻴ ﻗ ﻭﻟﻪ ﻻ ﻻﺇ ﻲﻓ ﺩﺒﺭﻫﺎ ﺃﻭﺨﺭﺝ ﻭﺒﺃ ﻠﻌﻴﻰ ﻭﺍﺒﻥ ﻤﺭﻴﻭﺩﻪ ﻲﻓ ﻔﺘﺴﻴﺭﻩ ﻟﺍﻭﻁﺒﺭﻱ ﻟﺍﻭﻁﺤﺎﻭﻱ ﻤﻥ ﻁﺭﻕ ﻋﻥ ﻲﺒﺃ ﺴﻌﺩﻴ ﺍﻟﺨﺩﺭﻱ ﺃﻥ‬
‫ﻝﺯﻨﺄﻓ ﻪﻴﻠﻋ ﻙﻟﺫ ﺱﺎﻨﻟﺍ ﺭﻜﻨﺄﻓ ﺎﻫﺭﺒﺩ ﻲﻓ ﻪﺘﺃﺭﻤﺍ ﺏﺎﺼﺃ ﻼﺠﺭ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪ :‬ﷲﺍ ‪ ،‬ﻭ ﺴﻴﺄﻲﺘ ﺔﻴﻘﺒ‬
‫ﻝﻭﺯﻨ ﻲﻓ ﺏﺎﺒﺴﻷﺍ ﺔﻴﻵﺍ ‪ ،‬ﻝﻭﻘﺘ ﺕﻨﺎﻜ ﺩﻭﻬﻴ ﻥﺃ ﺭﺒﺎﺠ ﻥﻋﻭ ﺎﻫﺩﻟﻭ ﻥﺎﻜ ﺕﻠﻤﺤ ﻡﺜ ﺎﻫﺭﺒﺩ ﻥﻤ ﺓﺃﺭﻤﻟﺍ ﺕﻴﺘﺃ ﺍﺫﺇ ﻝﻭﺤﺃ ﻝﺎﻗ ﻨﻓﺯﻟﺕ‬
‫ﻥﺃ ﺭﻴﻏ ﺔﻴﺒﺠﻤ ﺭﻴﻏ ﺀﺎﺸ ﻥﺇﻭ ﺔﻴﺒﺠﻤ ﺀﺎﺸ ﻥﺇ ﻡﻠﺴﻤ ﺩﺍﺯﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻻﺇ ﺔﻋﺎﻤﺠﻟﺍ ﻩﺍﻭﺭ ‪ .‬ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ‬
‫ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻙﻟﺫ ‪ ،‬ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪ :‬ﻰﻟﺎﻌﺘ ﻪﻟﻭﻗ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻥﻋ ﺔﻤﻠﺴ ﻡﺃ ﻥﻋﻭ‬
‫‪ ،‬ﻝﺎﻗﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺍﹰﺩﺤﺍﻭ ﺎ ﹰﻤﺎﻤﺼ ﻲﻨﻌﻴ ﻴﺩﺤﺙ ﺤﺴﻥ‬
‫ﻭ ﻋﺎﻬﻨ ﺃﻴﻀﺎ ﻟﺎﻗﺕ ﻟﻤﺎ ﻡﺩﻗ ﺍ ﻟﺎﻬﻤﺠﺭﻭﻥ ﻟﺍ ﻤﻴﺩﻨﺔ ﻋﻠﻰ ﺍﻷﺎﺼﻨﺭ ﺘﺯﻭﺠﻭﺍ ﻤﻥ ﻨﺴﻬﺌﺎﻡ ﺎﻜﻭﻥ ﻟﺍ ﻤﺎﻬﺠﺭﻭﻥ ﻴ ﺠﻭﺒﻥ ﻭﻜﻨﺎﺕ ﺍﻷﻨﺼﺭﺎ ﻻ‬
‫ﻝ ﺠﺭ ﺩﺍﺭﺄﻓ ﻲﺒﺠﺘ ﻝﺄﺴﺘ ﻰﺘﺤ ﻪﻴﻠﻋ ﺕﺒﺄﻓ ﻙﻟﺫ ﻰﻠﻋ ﻥﻴﺭﺠﺎﻬﻤﻟﺍ ﻥﻤ ﻪﺘﺃﺭﻤﺍ ﻝﺎﻗ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﺘﺄﻓ ﻪ ﺎﻓ ﺴﺘﺤﻴﺕ ﺃﻥ ﺘ ﺴﺄﻟﻪ‬
‫ﻝﺎﻗﻭ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺕﻟﺯﻨﻓ ﺔﻤﻠﺴ ﻡﺃ ﻪﺘﻟﺄﺴﻓ ﻰﻨﻌﻤﻟﺍ ﺍﺫﻫ ﺩﻭﺍﺩ ﻲﺒﻷﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺩﺤﺍﻭ ﻡﺎﻤﺼ ﻲﻓ ﻻﺇ ﻻ‬
‫ﺱﺎﺒﻋ ﻥﺒ ﺔﻴﺍﻭﺭ ﻥﻤ‬
‫ﺱﺎﺒﻋ ﻥﺒ ﻥﻋﻭ ﻝﺎﻗ ﻝﺎﻘﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﻲﺒﻨﻟﺍ ﻰﻟﺇ ﺭﻤﻋ ﺀﺎﺠ ﻝﻭﺴﺭ ﺎﻴ ﻝﺎﻗ ﺕﻜﻠﻫ ﷲﺍ ﻙﻜﻠﻫﺃ ﻱﺫﻟﺍ ﺎﻤﻭ ﻝﺎﻗ ﻟﻭﺤﺕ ﺭﺤﻲﻠ‬
‫ﺀﻲﺸﺒ ﻪﻴﻠﻋ ﺩﺭﻴ ﻡﻠﻓ ﺔﺤﺭﺎﺒﻟﺍ ﻝﺎﻗ ﻝﺒﻗﺃ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﺔﻴﻵﺍ ﻩﺫﻫ ﻪﻟﻭﺴﺭ ﻰﻟﺇ ﷲﺍ ﻰﺤﻭﺄﻓ ﻭﺃﺩﺒﺭ ﺍﻭ ﺘﻘﻭﺍ‬
‫ﺩﻟﺍﺒﺭ ﻝﺎﻗﻭ ﻱﺫﻤﺭﺘﻟﺍﻭ ﺩﻤﺤﺃ ﻩﺍﻭﺭ ﺔﻀﻴﺤﻟﺍﻭ ﺩﺤﻴﺙ ﺤﺴﻥ ﻏﺭﻴﺏ‬
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‫ﻝﻭﺴﺭ ﻥﺃ ﺭﺒﺎﺠ ﻥﻋﻭ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻝ ﺤﻴ ﻻ ﻕﺤﻟﺍ ﻥﻤ ﻲﺤﺘﺴﻴ ﻻ ﷲﺍ ﻥﺈﻓ ﺍﻭﻴﺤﺘﺴﺍ ﺎﺘﺄﻤﻙ ﺍ ﻟﻨﺴﺎﺀ ﻲﻓ ﺤﺸﻬﺸﻭﻥ‬
‫ﻲﻨﻁﻗﺭﺍﺩﻟﺍ ﻩﺍﻭﺭ ‪ ،‬ﻑﻨﺼﻤﻟﺍ ﻪﻴﻟﺇ ﺭﺎﺸﺃ ﻱﺫﻟﺍ ﺱﺎﺒﻋ ﻥﺒ ﺙﻴﺩﺤ ﻪﻟ ﺩﻬﺸﻴﻭ ﻪﻨﻋ ﺕﻜﺴﻭ ﺹﻴﺨﻠﺘﻟﺍ ﻲﻓ ﻩﺩﺭﻭﺃ ﻲﻨﺎﺜﻟﺍ ﺔﻤﻠﺴ ﻡﺃ ﺙﻴﺩﺤ‬
‫ﻝﻫﺃ ﻡﻫﻭ ﺭﺎﺼﻨﻷﺍ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻥﺎﻜ ﺎﻤﻨﺇ ﻪﻴﻓﻭ ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﺩﻫﺎﺠﻤ ﻥﻋ ﺢﻟﺎﺼ ﻥﺒ ﻥﺎﺒﺃ ﻥﻋ ﻕﺎﺤﺴﺇ ﻥﺒ ﺩﻤﺤﻤ ﺔﻴﺍﻭﺭ ﻥﻤ ﻭﻫﻭ‬
‫ﻝﻫﺃ ﻡﻫﻭ ﺩﻭﻬﻴ ﻥﻤ ﻲﺤﻟﺍ ﺍﺫﻫ ﻊﻤ ﻥﺜﻭ ﻥﻤ ﻥﺎﻜﻭ ﻡﻬﻠﻌﻓ ﻥﻤ ﺭﻴﺜﻜﺒ ﻥﻭﺩﺘﻘﻴ ﺍﻭﻨﺎﻜﻭ ﻡﻠﻌﻟﺍ ﻥﻤ ﻡﻬﻴﻠﻋ ﻼﻀﻓ ﻡﻬﻟ ﻥﻭﺭﻴ ﺍﻭﻨﺎﻜﻭ ﺏﺎﺘﻜ‬
‫ﻝﻫﺃ ﺭﻤﺃ ﻟﺍﻜﺎﺘﺏ ﻻ ﻴ ﺄﺘﻭﻥ ﺍﻟﻨﺴﺀﺎ ﻻﺇ ﻠﻋﻰ ﻑﺭﺤ ﺎﻜﻓﻥ ﺍﺫﻫ ﺍﻟﺤﻲ ﻤﻥ ﺍﻷﻨﺼﺭﺎ ﺩﻗ ﺃﺨﺫﻭﺍ ﻟﺫﺒﻙ ﻤﻥ ﻡﻬﻠﻌﻓ ﻜﻭﺎﻥ ﻫﺫﺍ ﺍﻟﺤﻲ ﻤﻥ ﻗﺭﻴﺵ‬
‫ﻝ ﺠﺭ ﺝﻭﺯﺘ ﺔﻨﻴﺩﻤﻟﺍ ﻥﻭﺭﺠﺎﻬﻤﻟﺍ ﻡﺩﻗ ﺎﻤﻠﻓ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻥﻬﻨﻤ ﻥﻭﺫﺫﻠﺘﻴﻭ ﺍﺭﻜﻨﻤ ﺎﺨﺭﺸ ﺀﺎﺴﻨﻟﺍ ﻥﻭﺨﺭﺸﻴ ﻥﻤ ﺓﺃﺭﻤﺍ‬
‫ﻎﻠﺒ ﻰﺘﺤ ﺎﻤﻫﺭﻤﺃ ﻯﺭﺴﻓ ﻲﻨﺒﻨﺘﺠﺎﻓ ﻻﺇﻭ ﻙﻟﺫ ﻊﻨﺼﺎﻓ ﻑﺭﺤ ﻰﻠﻋ ﻰﺘﺅﻨ ﺎﻨﻜ ﺎﻤﻨﺇ ﺕﻟﺎﻗﻭ ﻪﻴﻠﻋ ﻪﺘﺭﻜﻨﺄﻓ ﻙﻟﺫ ﺎﻬﺒ ﻊﻨﺼﻴ ﺏﻫﺫﻓ ﺭﺎﺼﻨﻷﺍ‬
‫ﻝﻭﺴﺭ ﻝﺯﻨﺄﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﺯﻋ ﷲﺍ ﻝﺠﻭ ﺕﺎﻴﻘﻠﺘﺴﻤﻭ ﺕﺍﺭﺒﺩﻤﻭ ﺕﻼﺒﻘﻤ ﻲﻨﻌﻴ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ‬
‫ﺩﻟﻭﻟﺍ ﻊﻀﻭﻤ ﻙﻟﺫﺒ ﻲﻨﻌﻴ ‪ ،‬ﻪﺴﻔﻨ ﺭﻤﻋ ﻕﻴﺭﻁ ﻥﻤ ﻪﻴﻟﺇ ﺓﺭﺎﺸﻹﺍ ﺕﻤﺩﻘﺘ ﻱﺫﻟﺍ ﺙﻴﺩﺤﻟﺍ ﻪﻠﻌﻟ ﺭﻤﻋ ﺔﺼﻗ ﻲﻓ ﻲﻨﺎﺜﻟﺍ ﺱﺎﺒﻋ ﻥﺒ ﺙﻴﺩﺤﻭ‬
‫ﻪﻴﻓ ﺎﻤ ﻕﺒﺴ ﺩﻗﻭ ‪ ،‬ﻝﻭﺃ ﻲﻓ ﺎﻨﻤﺩﻗ ﺩﻗ ﺭﺨﻵﺍ ﺭﺒﺎﺠ ﺙﻴﺩﺤﻭ ﻝﻴﻬﺴ ﻰﻠﻋ ﻑﻼﺘﺨﻻﺍ ﻥﻤ ﻪﻨﺇﻭ ﻪﻴﻟﺇ ﺓﺭﺎﺸﻹﺍ ﺏﺎﺒﻟﺍ ﺒﻥ ﻲﺒﺃ ﻟﺎﺼﺢ ﻭﻗﺩ‬
‫ﻩﺭﻜﺫ ﻡﺩﻘﺘ ﻥﻤ ﻪﺠﺭﺨﺃ ‪ ،‬ﻗ ﻭﻟﻪ ﻤ ﺠﺒﻴﺔ ﻡﻀﺒ ﻟﺍ ﻤﻴﻡ ﺩﻌﺒﻭﻫﺎ ﺠﻴﻡ ﻤﻔﺘﻭﺤﺔ ﺜﻡ ﺓﺩﺤﻭﻤ ﻱﺃ ﻜﺭﺎﺒﺔ ﻭ ﺍﻟﺘﺒﺠﺔﻴ ﺍﻻﻨﻜﺒﺎﺏ ﻠﻋﻰ ﻭﻟﺍﺠﻪ ﺃﻭﺨﺭﺝ‬
‫ﺍﺫﻫﻭ ﺎﻬﺌﺍﺭﻭ ﻥﻤ ﺎﻬﺠﺭﻓ ﻲﻓ ﺓﺭﺒﺩﻤ ﺔﻜﺭﺎﺒ ﻅﻔﻠﺒ ﻱﺭﻭﺜﻟﺍ ﻥﺎﻴﻔﺴ ﻥﻋ ﺓﺩﺌﺍﺯ ﻲﺒﺃ ﻥﺒ ﻰﻴﺤﻴ ﻕﻴﺭﻁ ﻥﻤ ﻲﻠﻴﻋﺎﻤﺴﻹﺍ ﻝﺩﻴ ﻠﻋﻰ ﺃﻥ‬
‫ﻟﺍ ﻤﺭﺍﺩﻘﺒ ﻭﻟﻬﻡ ﺇﺫﺍ ﺃﺘﻴﺕ ﻤﻥ ﺒﺩﺭﻫﺎ ﻴﻌﻨﻲ ﻲﻓ ﺎﻬﻠﺒﻗ ﻭﻻ ﺸﻙ ﺃﻥ ﻟﺫﻙ ﻭﻫ ﺍﻟﻤﺭﺍﺩ ﺩﻴﺯﻴﻭ ﻟﺫﻙ ﻭﻀﻭﺤﺎ ﻗﻭﻟﻪ ﻘﻋﺏ ﻟﺫﻙ ﻡﺜ ﻤﺤﻠﺕ ﻓﺈﻥ‬
‫ﻝﻤﺤﻟﺍ ﻝﺒﻘﻟﺍ ﻲﻓ ﺀﻁﻭﻟﺍ ﻥﻤ ﻻﺇ ﻥﻭﻜﻴ ﻻ ‪ ،‬ﻗ ﻭﻟﻪ ﻴﻏﺭ ﺃﻥ ﺫﻟﻙ ﻓﻲ ﺼﻤﺎﻡ ﻭﺍﺩﺤ ﺫﻫﻩﻟﺍ ﺯﺓﺩﺎﻴ ﺘ ﺸﺒﻪ ﺃﻥ ﻜﺘﻭﻥ ﻤﻥ ﻔﺘ ﺴﻴﺭ ﺍﻟﺯﻫﺭﻱ‬
‫ﺍﺫﻜ ﻡﻬﺘﺭﺜﻜ ﻊﻤ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺏﺎﺤﺼﺃ ﻥﻤ ﻩﺭﻴﻏ ﺔﻴﺍﻭﺭ ﻥﻤ ﺎﻫﻭﻠﺨﻟ ﻝﻴﻗ ﻝﻭﻗ ﺢﺼ ﺎﻤﻟ ﺔﻋﻭﻓﺭﻤ ﺕﻨﺎﻜ ﻭﻟﻭ ﺭﻫﺎﻅﻟﺍ ﻭﻫﻭ ﺍﻟﺒﺯﺍﺭ ﻲﻓ‬
‫ﻭﻟﺍﻁﺀ ﻓﻲ ﺒﺩﻟﺍﺭ ﻕﻼﻁﻹﺍ ﻲﻓ ﻻﻭ ﺭﺼﺤﻟﺍ ﻲﻓ ﻻ ﺎﺤﻴﺤﺼ ﺎﺜﻴﺩﺤ ﺏﺎﺒﻟﺍ ﺍﺫﻫ ﻲﻓ ﻡﻠﻋﺃ ﻻ ‪ ،‬ﺍﺫﻜﻭ ﺭﻭﻯ ﻭﺤﻨ ﻟﺫﻙ ﺍﻟﺎﺤﻡﻜ ﻥﻋ ﺒﺃﻲ ﻲﻠﻋ‬
‫ﻝﺎﻗ ﺍﺫﻜ ﻱﺭﺎﺨﺒﻟﺍ ﺎﻤﻬﻠﺒﻗ ﻪﻟﺎﻗﻭ ﻲﺌﺎﺴﻨﻟﺍ ﻥﻋ ﻪﻠﺜﻤﻭ ﻱﺭﻭﺒﺎﺴﻴﻨﻟﺍ ﻅﻓﺎﺤﻟﺍ ‪ ،‬ﺍﻭﻟﺼﻤﺎﻡ ﺭﺴﻜﺒ ﺩﺎﺼﻟﺍ ﻤﻟﺍﻬﻤﻠﺔﺘﻭ ﺨﻔﻴﻑ ﺍ ﻟﻤﻡﻴ ﻭﻫﻭ ﻲﻓ‬
‫ﻝﺼﻷﺍ ﻝﻭﺯﻨ ﻲﻓ ﺏﺎﺒﺴﻷﺍ ﺩﺤﺃ ﺍﺫﻫﻭ ﺓﺃﺭﻤﻟﺍ ﺝﺭﻔﻜ ﺫﻔﻨﻤﻟﺍ ﻪﺒ ﻲﻤﺴ ﻡﺜ ﺓﺭﻭﺭﺎﻘﻟﺍ ﺩﺍﺩﺴ ﺎﻤ ﺩﺭﻭ ﺩﻗﻭ ﺔﻴﻵﺍ ﻝﺩﻴ ﻭﻫ ﻙﻟﺫ ﻥﺃ ﻰﻠﻋ‬
‫ﻝﺤﻴ ﻻ ﻪﻨﺄﺒ ﺢﻴﺭﺼﺘﻟﺍ ﺎﻬﻀﻌﺒ ﻲﻓ ﺔﺒﺎﺤﺼﻟﺍ ﻥﻤ ﺔﻋﺎﻤﺠ ﻥﻋ ﻕﺭﻁ ﻥﻤ ﺏﺒﺴﻟﺍ ﻝﺒﻘﻟﺍ ﻲﻓ ﻻﺇ ﺩﻭﻬﻴﻟﺍ ﺽﺍﺭﺘﻋﺍ ﻰﻠﻋ ﺩﺭﻟﺍ ﺎﻫﺭﺜﻜﺃ ﻲﻓﻭ‬
‫ﻝﺍﻭﻗﻷﺍ ﺩﺤﺃ ﺍﺫﻫﻭ ﻝﻭﻘﻟﺍﻭ ﻝﻭﺯﻨﻟﺍ ﺏﺒﺴ ﻥﺃ ﻲﻨﺎﺜﻟﺍ ﺩﻴﻌﺴ ﻲﺒﺃﻭ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﻙﻟﺫ ﻡﺩﻘﺘ ﺩﻗﻭ ﺭﺒﺩﻟﺍ ﻲﻓ ﺔﺠﻭﺯﻟﺍ ﻥﺎﻴﺘﺇ ‪ ،‬ﻟﺎﺜﻟﺍﻭﺙ ﻨﺃﻬﺎ‬
‫ﻝﺯﻌﻟﺎﺒ ﻥﺫﻹﺍ ﻲﻓ ﺕﻟﺯﻨ ﺭﻴﺭﺠ ﻥﺒﻭ ﺩﻴﻤﺤ ﻥﺒ ﺩﺒﻋﻭ ﺔﺒﻴﺸ ﻲﺒﺃ ﻥﺒ ﻡﻬﻨﻤ ﺔﻋﺎﻤﺠ ﻪﻨﻋ ﻪﺠﺭﺨﺃ ﺱﺎﺒﻋ ﻥﺒ ﻥﻋ ﻙﻟﺫ ﻱﻭﺭ ﺔﺠﻭﺯﻟﺍ ﻥﻋ‬
‫ﻡﻜﺎﺤﻟﺍﻭ ﻲﻨﺍﺭﺒﻁﻟﺍﻭ ﻡﺘﺎﺤ ﻲﺒﺃ ﻥﺒﻭ ﺭﺫﻨﻤﻟﺍ ﻥﺒﻭ ‪ ،‬ﻝﺎﻗ ﺔﺒﻴﺸ ﻲﺒﺃ ﻥﺒ ﻪﻨﻋ ﻪﺠﺭﺨﺃ ﺭﻤﻋ ﻥﺒ ﻥﻋ ﺎﻀﻴﺃ ﻙﻟﺫ ﻱﻭﺭﻭ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ‬
‫ﻝﺯﻋ ﺀﺎﺸ ﻥﺇ ﻡﺘﺌﺸ ﻝﺯﻌﻴ ﻡﻟ ﺀﺎﺸ ﻥﺇﻭ ‪ ،‬ﻭﺭﻭﻱ ﻋﻥ ﺴ ﻌﻴﺩ ﺒﻥ ﻟﺍ ﻤﺴﻴﺏ ﺃﺨﺭﻪﺠ ﻪﻨﻋ ﺒﻥ ﻲﺒﺃ ﺸ ﻴﺒﺔ ‪.‬‬
‫ﻝﻭﻘﻟﺍ ﺍﻟﺭﺍﺒﻊ ﺇﻥ ﻰﻨﺃ ﺸ ﺌﺘﻡ ﺒﻤﻌﻨﻰ ﺍﺫﺇ ﺌﺸ ﺘﻡ ﻭﺭﻯ ﻟﺫﻙ ﻋﺒﺩ ﻥﺒ ﺩﻴﻤﺤ ﻥﻋ ﻤﺤﻤﺩ ﺒﻥ ﺍ ﻟﺤﻨﻴﻔﺔ ﻴﻠﻋ ﻪ ﺍ ﻟﺴﻼﻡ ‪.‬‬
‫ﻝﻴﻨ ﻷﺍﻭﻁﺭﺎ ﺸﺭﺡ ﻤ ﻨﻘﺘﻰ ﺍﻷﺨﺎﺒﺭ ﻭﺸﻠﻟ ﻜﺎﻲﻨ ‪/6‬ﺹ‪– 357 .351‬‬
‫ﻝﺎﻗ ﺍﻟﻁﺤﺎﻭﻱ ‪ :‬ﺒﺎﺏ ﻲﻓ ﻭﻁﺀ ﺍ ﻟﻤﺭﺃﺓ ﻲﻓ ﺒﺩﻟﺍﺭ ﻝﺎﻗ ﻝﻭﻗ ﻭﻫﻭ ﻲﻬﻨﻟﺍ ﺩﺸﺃ ﻪﻨﻋ ﻥﻭﻬﻨﻴﻭ ﻙﻟﺫ ﻥﻭﻫﺭﻜﻴ ﺎﻨﺒﺎﺤﺼﺃ ﺭﻔﻌﺠ ﻭﺒﺃ ﺍﻟﺜﻭﺭﻱ‬
‫ﻲﻨﺯﻤﻟﺍ ﻲﻓ ﻲﻌﻓﺎﺸﻟﺍﻭ ‪ ،‬ﻝﺎﻗ ﻝﻭﻘﻴ ﻲﻌﻓﺎﺸﻟﺍ ﻊﻤﺴ ﻪﻨﺃ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺩﻤﺤﻤ ﺎﻨﻟ ﻰﻜﺤﻭ ﺭﻔﻌﺠ ﻭﺒﺃ ﺎﻤ ﺢﺼ ﻋﻥ ﻟﺍﻨﺒﻲ‬
‫ﺀﻲﺸ ﻪﻠﻴﻠﺤﺘ ﻻﻭ ﻪﻤﻴﺭﺤﺘ ﻲﻓ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ‪ ،‬ﻝﻼﺤ ﻪﻨﺃ ﺱﺎﻴﻘﻟﺍﻭ ‪،‬‬
‫ﻡﺴﺎﻘﻟﺍ ﻥﺒﺍ ﻥﻋ ﺝﺭﻔﻟﺍ ﻥﺒ ﻎﺒﺼﺃ ﻯﻭﺭﻭ ﻝﺎﻗ ﻝﻼﺤ ﻪﻨﺃ ﻪﻴﻓ ﻙﺸﻴ ﻲﻨﻴﺩ ﻲﻓ ﻪﺒ ﻯﺩﺘﻗﺍ ﺍﹰﺩﺤﺃ ﺕﻜﺭﺩﺃ ﺎﻤ ﻴﻌﻲﻨ ﻭﻁﺀ ﺍﻟﻤﺭﺓﺃ ﻲﻓ ﺎﻫﺭﺒﺩ ﻡﺜ‬
‫ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ‪ :‬ﺃﺭﻗ ﻝﺎﻗ ﻪﻴﻓ ﻙﺸﺃ ﺎﻤﻭ ﺍﺫﻫ ﻥﻤ ﻥﻴﺒﺃ ﺀﻲﺸ ﻱﺄﻓ ‪ ،‬ﻝﺎﻗ ﻡﻜﺤﻟﺍ ﺩﺒﻋ ﻥﺒ ﷲﺍ ﺩﺒﻋ ﻥﺒ ﺩﻤﺤﻤ ﺎﻨﺜﺩﺤ ﺭﻔﻌﺠ ﻭﺒﺃ ﻝﺎﻗ‬
‫ﻰﺸﻋﻷﺍ ﺱﻴﻭﺃ ﻲﺒﺃ ﻥﺒ ﺭﻜﺒ ﻭﺒﺃ ﺎﻨﺜﺩﺤ ﻝﺎﻗ ﻝﻼﺒ ﻥﺒ ﻥﺎﻤﻴﻠﺴ ﺎﻨﺜﺩﺤ ﻋﻥ ﺩﻴﺯ ﺒﻥ ﺃ ﺴﻡﻠ ﻋﻥ ﻋﺒﺩ ﷲﺍ ﺒﻥ ﻤﻋﺭ ﺃﻥ ﺭﺠﻼ ﺘﺍﻰ ﺘﺃﺭﻤﺍﻪ ﻓﻲ‬
‫ﻝﺯﻨﺄﻓ ﺍﺩﻴﺩﺸ ﺍﺩﺠﻭ ﻙﻟﺫ ﻪﺴﻔﻨ ﻲﻓ ﺩﺠﻭﻓ ﺎﻫﺭﺒﺩ ﻡﺘﺌﺸ ﻰﻨﺃ ﻡﻜﺜﺭﺤ ﺍﻭﺘﺄﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ‪ .‬ﻝﺎﻗ ﻭﺒﺃ ﻔﻌﺠﺭ ﻭﺯﻴﺩ ﺒﻥ ﺃ ﺴﻠﻡ‬
‫ﻪﺘﺃﺭﻤﺍ ﻰﺘﺃ ﻥﻤ ﻥﻴﻤﻠﺴﻤﻠﻟ ﺍﻭﻟﺎﻗ ﺩﻭﻬﻴﻟﺍ ﻥﺃ ﺭﺒﺎﺠ ﻥﻋ ﺭﺩﻜﻨﻤﻟﺍ ﻥﺒ ﺩﻤﺤﻤ ﻥﻋ ﺞﻴﺭﺠ ﻥﺒﺍ ﻯﻭﺭﻭ ﺭﻤﻋ ﻥﺒﺍ ﻥﻤ ﺎﻋﺎﻤﺴ ﻪﻟ ﻡﻠﻌﻨ ﻻ‬
‫ﻝﻭﺤﺃ ﻩﺩﻟﻭ ﺀﺎﺠ ﺓﺭﺒﺩﻤ ﻲﻫﻭ ﻝﺯﻨﺄﻓ ﻝﺎﻘﻓ ﻡﻜﻟ ﺙﺭﺤ ﻡﻜﺅﺎﺴﻨ ﻰﻟﺎﻌﺘ ﷲﺍ ﻝﻭﺴﺭ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻠﻋﻴﻪ ﻭ ﺴﻡﻠ ﺒﻘﻤ ﻠﺔ ﻭ ﻤﺒﺩﺭﺓ ﺎﻤ ﺎﻜﻥ ﻲﻓ‬
‫‪167‬‬
‫ﺝﺭﻔﻟﺍ ﻝﻭﺴﺭ ﻥﻋ ﺓﺭﻴﺭﻫ ﻲﺒﺃ ﻥﻋ ﺔﻤﻴﻤﺘ ﻲﺒﺃ ﻥﻋ ﻡﺭﺜﻷﺍ ﻡﻴﻜﺤ ﻥﻋ ﺔﻤﻠﺴ ﻥﺒ ﺩﺎﻤﺤ ﻯﻭﺭﻭ ﻡﻠﺴﻭ ﻪﻴﻠﻋ ﷲﺍ ﻰﻠﺼ ﷲﺍ ﻝﺎﻗ ﻤﻥ ﻰﺘﺃ‬
‫ﻝﺯﻨﺃ ﺎﻤﺒ ﺭﻔﻜ ﺩﻘﻓ ﺎﻨﻫﺎﻜ ﻭﺃ ﺎﻫﺭﺒﺩ ﻲﻓ ﺓﺃﺭﻤﺍ ﻭﺃ ﺎﻀﺌﺎﺤ ﻠﻋﻰ ﻤﺤﻤﺩ ﻭﺭﻭﻯ ﻟﺎﻤﻙ ﻋﻥ ﺒﺭﻴﻌﺔ ﻋﻥ ﻲﺒﺃ ﻟﺍﺤﺒﺎﺏ ﺴﻌﻴﺩ ﺒﻥ ﺭﺎﺴﻴ ﻨﺃﻪ‬
‫ﻝﺄﺴ ﻝﺎﻘﻓ ﻙﻟﺫ ﻥﻋ ﺭﻤﻋ ﻥﺒﺍ ﻪﺒ ﺱﺄﺒ ﻻ ‪ ،‬ﻝﻫﻭ ﻯﻭﺭﻭ ﻝﻌﻔﻴ ﻟﺫﻙ ﺃﺤﺩ ﻤﻥ ﻟﺍﻤﻴﻤﻠﺴﻥ ‪.‬‬
‫ﻤﺨﺼﺘﺭ ﺍﺨﺘﻼﻑ ﻌﻟﺍﻠﻤﺎﺀ ﻠﻟﻁﻭﺎﺤﻱ ‪.345 – 343/2‬‬
‫ﻯﻮﻘﺘﻟﺎﺑ ﺎﻫﻮﺌﻔﻃﺄﻓ ﺔﻨﺘﻔﻟﺍ ﺖﻌﻗﻭ ﺍﺫﺇ ‪:‬ﺐﻴﺒﺣ ﻦﺑ ﻖﻠﻃ ﻝﺎﻘﻌ ﻴﻗﻮ ﺘﻟﺍ ‪ ٬‬ﻯﻮﻘﺘﻟﺍ ﺎﻣﻭ ﺍﻮﻟﺎﻗ ؟ ﺎﻗﻝ ‪ :‬ﺃﻥ ﺗﻌﻤﻞ ﺑﻄﺎﻋﺔ ﷲﺍ ﻰﻠﻋ ﻮﻧﺭ ﻣﻦ ﺍﷲ‬
‫ﺗﺮﺟﻮ ﺛﻮﺍﺏ ﷲﺍ ‪ ,‬ﺃﻭﻥ ﺘﺗﻙﺮ ﻴﺼﻌﻣﺔ ﷲﺍ ﻋﻠﻰ ﻮﻧﺭ ﻣﻦ ﷲﺍ ﺗﺨﺎﻑ ﺎﻘﻋﺏ ﺍﷲ ‪.‬‬
‫‪Ref: http://www.tafsir.org/vb/showthread.php?t=6029‬‬
‫) ﻳﻘﻮﻝ ( ‪Note A Difference In Underlined Hadith In This Reference As‬‬
‫‪This word is a new addition not found in old text.‬‬
‫‪168‬‬
Summary of Points to Be Noted
1. The translators of Arabic text of Hadith are not rejecters of Hadith in the references.
2. The translations used here are available on internet online, anyone may check online.
3. The compiler is not the rejecter of the Holy QURAN and SUNNAH.
4. The saying of Ibn Umar has a status of a hadith as recorded in Sahih Bukhari.
5. The said (narration) is a hadith by definition. A Hadith is a report of the sayings or
actions of Muhammad (PBUH) or hiscompanions, together with the tradition of its chain
of transmission.
6. This does not imply that Imam Bakhari allows anal sex but Sahih Bukhari allows as
contrast to Sunan Abu-Dawud.
7. There are different versions of Sahih Bukhari due to composers or compilers; they
may be responsible for said quotation. There are many books that noted differences
between these versions, the best known being Fath al-Bari". So Bukhari is not as
correct as Quran.
8. The said Hadith may be due to addition by composers or compilers of Sahih Bukhari
in Sahih Bukhari, not by Imam Bukhari.
9. Abu Dawud brings a narration / hadith to reject Bakhari narration / hadith which is a
Hadith by definition because of companion of Last Prophet Muhammad (PBUH) as it
is saying of Ibn Umar.
10. The sayings of Quran are error free as the sayings of Prophet Muhammad (PBUH),
but the sayings (narration / hadith) of Sahih Bukhari are not error free.
11. The books of Hadith are not error free, neither the saying of the Sahabi or Abu
Hanifa, Imam Malik, Ahmed Hanbal, Imam Shafi. The compiler does not disagree
with this statement.
12. If Bukhari is not telling a narration / hadith, what he is telling? Sayings of other
peoples in a book named as Sahih Bukhari?
13. Why Abu Dawud cited the narration / hadith of Ibn Abbas by saying as "may Allah
forgive him"?
14. Explain what is after "Fi___" in Arabic text of Sahih Bukhari narration / hadith
instead of “Dubur”?
15. “Dubur” means rump, backside, buttocks, posteriors, rear, part, back, last part, end,
tail. In other words, “Dubur” has more than one meaning. So it is clear that anus is
also “Dubur”.
169
16. Ahadith talk about prohibition of anal sex by using word as ( ‫ ) ﻓُﻲ ﺍﻟﺪﺑُﺮ‬which is anus.
Abu Ìsa At-Tirmidhi and An-Nasa'i reported that Ibn Àbbas narrated that Allah's
Messenger said:
«‫ﺭُﺟُﻞ ﺃُﺗُﻰ ﺭُﺟﻠُﺎ ﺃُﻭُ ﺍﻣُﺮُُﺃﺓُ ﻓُﻲ ﺍﻟﺪﺑُﺮ‬

‫( » ﻟُﺎ ﻳُﻨُﻈُﺮُ ﷲﺍ ﺇُﻟﻰ‬Allah does not look at a man who had anal sex with another
man or a woman.)
17. So “Dubur” in blank space of Sahih Bukhari means coming from behind into their
women vagina is wrong, because, if it is for “from anal side into vagina”, there in no
need of saying as:
«‫ُ ُﺃﺓُ ﻓُﻲ ﺍﻟﺪﺑُﺮ‬

‫ﺭُﺟُﻠُﺎ ﺍ ﻣ‬ ُ‫ﺇ ُﻟﻰ ﺭ‬ ُ‫ﻨ‬
‫ﻞُ ﺃُﺗُﻰ ُﻭ‬ ‫ﺍ‬ ‫»ﻟُﺎ‬
(Allah does not look at a man who had anal sex with another man or a woman.)
So in Sahih Bukhari narration, “Fi … (Dubur)” means coming from behind into their
women anus, not vagina.
18. So Bukhari cited "Saying of Sahabi" (Ibn Umar) in this case is proved by
contradiction of Abu Dawud to reject Bakhari narration / hadith by "Saying of a
Sahabi" (Abdullah Ibn Abbas) as said, "may Allah forgive him".
19. So from where one can find out the error free sayings of Prophet (PBUH), if the
books of Hadith are not error free?
20. Try to search for the truth. In the Quran the religion is preserved, this is said in the
Quran itself.
21. I am trying to explain Islam described in the Quran.
22. Due to the Blank Space in Sahih Bukhari, in narration of Ibn Umar, the question of
Anal Sex is raised again and again.
23. It is said that, “this was ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with
him) about the meaning of the verse. The Sunnah and the views of all the Sahaabah
indicate that it was an incorrect ijtihaad”.
24. If the Ijtihaad of Prophet companion could be set aside, what is the status of other
Jurists (Fiqah, Fiqh) of Islam???
25. Redefinition of Hadith is to be done. If Narrations of Prophet companions are
eliminated from Hadith Books, what will be left behind???
26. It is proved from many references that it is a disputed matter on the basis of Hadith
not Quran.
170
27. We do not know anyone who ever reported from Imam al-Bukhari that he allowed
anal sex with one's wife. He is far above saying such a matter but he left a blank space
in Islamic Literature (Hadith), in his own written book Sahih Bukhari.
28. This is the Status of Most Authentic Book in Islam after Quran.
It is said that all the narrations of Bukhari & Muslim are correct.
Ref: Munkrine Hadith key Hamley.pdf (www.difaehadees.com)
September 11, 2009
Pakistan
171

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Analysis of Sahih Bukhari Narration on Anal Sex Permissibility

Compiled by Rana Ammar Mazhar

Islam is Preserved in the Holy Quran ........................................................................................ 7

References For and Against .................................................................................................... 8

Clarification in Hadith Literature .......................................................................................... 9

Hadith Has Five Types .......................................................................................................... 11

The Significance of Hadith .................................................................................................... 12

Definitions of Hadith on the Web ............................................................................................. 13

Status of Hadith and Sunnah by Junaid Hassan...................................................................... 17

The Hadith ............................................................................................................................. 17

Anal Sex and Hadith Literature ............................................................................................... 18

See What Bukhari Does ............................................................................................................ 19

Anal Sex and Munkrine Hadith key Hamley (www.difaehadees.com.pdf)............................. 20

What is in the “Blank Space” of Sahih Bukhari Narration? ................................................... 21

‫ ﻔﺗﺴﻴﺮ ﺍﻟﻄﺒﻱﺮ‬- ‫ﺍﻘﻟﺁﺮﻥ ﻜﻟﺍﺮﻳﻢ‬............................................................................................................ 22

"They have said a lie about me"............................................................................................. 24

"What does it mean'' I said, "Anal sex” ............................................................................... 27

Introduction of Sahih Bukhari ................................................................................................. 28

Why It Is So That? .................................................................................................................... 30

Prohibition of Anal Sex Does Not Exist in Sahih Bukhari ................................................... 30

www.wkrf.net (Tafafuz-e-Hadees Foundation) and Anal Sex ................................................. 31

Pakistani Edition of Printed Sahih Bukhari ( ) ................................ 38

Waheed Uz Zaman .................................................................................................................... 41

Indian Edition of Printed Sahih Bukhari Narration of Ibn Umar .......................................... 43

you will") --may Allah forgive him". .................................................................................... 48

‫ ﻔﺗﺴﻴﺮ ﺍﻟﻄﺒﻱﺮ‬- ‫ﺍﻘﻟﺁﺮﻥ ﻜﻟﺍﺮﻳﻢ‬............................................................................................................ 49

Anal Sex and Ahle Hadith Sect (Tohfa-e-Ahle Hadees)........................................................... 69

Anal Sex and Hanafi Sect.......................................................................................................... 73

Anal Sex in “Fatawa Alamgeere par Aik Nazar” .................................................................... 79

The Book “Murawwija Fiqah Ki Haqeeqat” & Anal Sex ....................................................... 82

The Book “Haqeeqat Ul Fiqah” & Anal Sex ............................................................................ 87

Muqaam-e-Hadith (The Actual Status of Hadith)..................................................................... 92

YOUR WIVES ARE LIKE YOUR FIELDS:....................................................................... 92

Explanation of This Hadith:.................................................................................................. 92

COPULATION IN ANUS: .................................................................................................... 93

NOTION OF IMAM MALIK: .............................................................................................. 94

Muqaam-e-Hadith (The Actual Status of Hadith, in Urdu) ( ) ................................ 96

Narration on Anal Sex in Tafseer Dur Manthur v1 p111...................................................... 101

Report on Anal Sex in Tafseer Mazhari V3 P19 .................................................................... 103

Weak Status of Narratives on the Prohibition of Anal Sex ................................................... 105

Narratives on the Prohibition of Anal Sex.......................................................................... 105

A Further Clarification of Sexual Behavior ....................................................................... 105

Narratives Reported in Tirmidhi..................................................................................... 106

Narratives Reported in Abu Dawood .............................................................................. 110

Narratives Reported in Ibn Maajah ................................................................................ 112

Attacks on Islam by SHABIR ALLY Due to Anal Sex Narration......................................... 117

SHABIR ALLY - DEBATE MATERIAL: ......................................................................... 117

IS THE QURAN THE WORD OF GOD?.......................................................................... 117

Women in Islam by Sam Shamoun at Answering Islam .................................................... 121

Anal Sex and Shia Islam ......................................................................................................... 127

Abdullah Ibn Umar Deemed Sodomy to Halaal................................................................. 132

Imam Sha'afi deemed sodomy to be permissible! .............................................................. 133

Al-Bukhari and Ibn Umar ...................................................................................................... 137

‫ ﻴﻟﺲ ﻓﻲ ﻳﺮﺷﻌﺘﻨﺎ ﺟﻮﺍﺯ ﺇﺗﺎﻴﻥ ﻟﺍﺪﺑﺮ‬........................................................................................................ 139

Quotation of Quran Commentators about Verse 2:223......................................................... 147

Note A Difference In Underlined Hadith In This Reference As ( ‫ ) ﻳﻘﻮﻝ‬............................. 168

Summary of Points to Be Noted.............................................................................................. 169

Islam is Preserved in the Holy Quran

Islamic View of Anal Sex (From Wikipedia, the Free Encyclopedia)

References For and Against

Clarification in Hadith Literature

In much broader sense, Hadith can be defined as follows:

"Everything attributed to Prophet Muhammad (or the Companions or following generation),