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‫ﺃ‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ‬

‫ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ ‪:‬‬
‫‪.١‬‬

‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‪-‬ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ‬

‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‪-‬ﺟﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٣‬ﺍﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻷﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ‬
‫ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬
‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‪-‬ﺟﺎﻛﺮﺗﺎ‪.‬‬
‫ﺟﺎﻛﺮﺗﺎ‪٢٥ ،‬ﻧﻮﻓﻤﱪ ‪ ٢٠١١‬ﻡ‬

‫ﻫﲑﻭ ﺳﺮﻳﺎﻧﺘﻮ‬

‫ﺏ‬

‫ﺝ‬

‫ﲡﺮﻳﺪ‬
‫ﻫﲑﻭ ﺳﺮﻳﺎﻧﺘﻮ‪ :‬ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ‬
‫ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻷﲪﺪ ﺍﳍﺎﴰﻰ‬
‫ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻫﻮ ﻣﺎ ﻳﺴﺘﺪﻋﻰ ﻣﻄﻠﻮﺑﺎ ﻏﲑ ﺣﺎﺻﻞ ﻭﻗﺖ ﺍﻟﻄﻠﺐ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻤﲎ ﻭﺍﻟﻨﺪﺍﺀ‪ .‬ﻭﻛﻞ ﻣﻦ ﺫﻟﻚ ﳍﺎ ﻣﻌﺎﻥ‬
‫ﺃﺻﻠﻴﺔ ﻭﺧﺎﺭﺟﺔ ﻋﻨﻬﺎ ﻟﺘﻌﻴﲔ ﻣﻘﺎﺻﺪ ﺍﻟﻜﻼﻡ ﺍﻟﱴ ﺗﻌﺮﻑ ﻣﻦ ﺳﻴﺎﻗﻬﺎ‪ .‬ﻭﻛﺘﺎﺏ‬
‫ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻓﻴﻪ ﳎﻤﻮﻉ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺍﺧﺘﺎﺭﻫﺎ‬
‫ﺍﳌﺆﻟﻒ ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪.‬‬

‫ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ‬
‫ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ‬
‫ﻷﲪﺪ ﺍﳍﺎﴰﻰ‪ .‬ﻭﲢﻘﻴﻘﺎ ﻟﺬﻟﻚ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻨﻬﺞ ﺍﳌﻜﺘﱮ ﻋﻦ ﻃﺮﻳﻖ ﲨﻊ‬
‫ﻣﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻭﻳﺴﺘﻌﻤﻞ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ ﰲ ﲢﻠﻴﻠﻪ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ‬
‫ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﻭﻫﻮ "ﺩﻟﻴﻞ‬
‫ﻟﻜﺘﺎﺑﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ"‪.‬‬
‫ﻭﻟﻴﺜﺒﺖ ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﺍﳌﺘﻮﺟﺪﺓ ﰱ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺎﺧﺘﺎﺭ‬
‫ﺍﻟﺒﺎﺣﺚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺗﺘﻀﻤﻦ ﺻﻴﻎ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻓﻴﻪ‪ ،‬ﻭﲨﻌﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺻﻴﻎ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻰ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ‪ ،‬ﰒ ﲝﺜﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ‬
‫ﻋﻨﻬﺎ‪ .‬ﻭﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﻇﻬﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﺃﻥ ﰱ ﺑﺎﺏ ﺧﺎﲤﺔ ﰱ ‪‬ﺬﻳﺐ‬
‫ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﺣﺘﻮﻯ ﻛﺜﲑﺍ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ‬
‫ﺍﻟﻄﻠﱮ ﺑﺎﻋﺘﺒﺎﺭ ﺻﻴﻎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ ﺇﻻ ﺍﻟﺘﻤﲎ‪.‬‬

‫ﺩ‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﺟﻌﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻓﻀﻞ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻰ ﺳﻴﺪ ﺍﻟﺴﺎﺩﺍﺕ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻫﻞ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ‪) .‬ﺃﻣﺎ ﺑﻌﺪ(‬
‫ﻓﺒﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻗﺪ ﲤﺖ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺑﻌﻨﻮﺍﻥ‬
‫"ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﻛﺘﺎﺏ ﳐﺘﺎﺭ‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻷﲪﺪ ﺍﳍﺎﴰﻰ" ﻭﻳﻘﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﻛﺸﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ )‪ (S١‬ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫ﻭﺍﻋﺘﺮﻑ ﺍﻟﺒﺎﺣﺚ ﺑﺄﻥ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻔﻀﻠﻮﻥ‬
‫ﺑﺎﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﳌﺴﺎﻋﺪﺍﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻤﺎ ﻟﻠﺒﺎﺣﺚ ﺇﻻ ﺃﻥ‬
‫ﻳﻘﺪﻡ ﺍﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﻴﻖ ﺍﻟﻴﻬﻢ‪ ،‬ﻓﻤﻦ ﻫﺆﻻﺀ‪:‬‬
‫‪ .١‬ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺞ ﻭﺍﺣﺪ ﻫﺎﺷﻢ‬
‫ﻭﻣﺴﺎﻋﺪﻳﻪ ﻭﲨﻴﻊ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﻫﻢ ﰱ ‪‬ﺬﻳﺒﻪ‬
‫ﻩ‬

‫ﻭﺗﻌﻠﻴﻤﻪ ﺣﱴ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﲤﺎﻡ ﺩﺭﺍﺳﺘﻪ ﰱ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺑﻜﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫‪ .٢‬ﻭﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺍﻟﺪﻛﺘﻮﺭﻧﺪﻭﺱ ﺍﳊﺎﺝ ﺃﺩﺍﻧﺞ‬
‫ﺃﺳﺪﺍﺭﻯ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻓﻀﻴﻠﺔ ﺳﻜﺮﻳﺘﲑﻩ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺟﻬﻴﺎ ﺑﻮﺍﻧﺎ‪.‬‬
‫‪ .٣‬ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﻡ‪ .‬ﺣﺴﲎ ﲤﺮﻳﻦ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻱ ﻗﺪ ﺃﺭﺷﺪ ﺍﻟﺒﺎﺣﺚ‬
‫ﺑﺎﻹﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻭﺟﻬﻬﺎ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪،‬‬
‫ﺟﺰﺍﻩ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬
‫‪ .٤‬ﻭﻓﻀﻴﻠﺔ ﺃﻣﲔ ﻣﻜﺘﺒﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﲜﺎﻛﺮﺗﺎ ﻭﺳﺎﺋﺮ ﻣﻮﻇﻔﻴﻬﺎ ﺍﻟﺬﻳﻦ ﺃﺗﺎﺣﻮﺍ ﻟﻠﺒﺎﺣﺚ ﻓﺮﺻﺔ ﲦﻴﻨﺔ ﻟﻠﺤﺼﻮﻝ‬

‫ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱴ ﺻﺎﺭﺕ ﻣﺮﺍﺟﻊ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ .٥‬ﻭﻳﻘﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺷﻜﺮﺍ ﺟﺰﻳﻼ ﻭﺗﻘﺪﻳﺮﺍ ﻋﻤﻴﻘﺎ ﻭﲢﻴﺔ ﻋﻈﻴﻤﺔ ﻭﳛﺘﺮﻡ ﰱ‬
‫ﻏﺎﻳﺔ ﺍﺣﺘﺮﺍﻡ ﻷﺑﻴﻪ ﺑﺎﺳﻮﻛﻲ ﻭﺃﻣﻴﻪ ﺭﻭﻛﺴﺔ ﺍﻟﻠﺬﻳﻦ ﻗﺪ ﺭﺑﻴﺎﻩ ﺑﺘﺮﺑﻴﺔ ﺣﺴﻨﺔ‬
‫ﺇﺳﻼﻣﻴﺔ ﻭﺳﺎﻋﺪﺍﻩ ﻣﺴﺎﻋﺪﺓ ﻛﺎﻣﻠﺔ ﻭﺃﻋﻄﻴﺎﻩ ﺍﻟﻨﻔﻘﺔ ﺍﳌﺎﻟﻴﺔ ﻣﻨﺬ ﺻﻐﺮﻩ ﺇﱃ‬
‫ﻳﻮﻣﻪ ﻫﺬﺍ ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻢ ﺩﺭﺍﺳﺘﻪ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ‪.‬‬
‫ﻭ‬

‫‪ .٦‬ﻭﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻪ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻰ ﺗﻮﺟﻴﻬﺎ‪‬ﻢ ﻭﺇﺳﻬﺎﻣﺎ‪‬ﻢ ﻭﻣﺴﺎﻋﺪ‪‬ﻢ‬
‫ﻭﺍﻗﺘﺮﺍﺣﺎ‪‬ﻢ ﺍﳋﺎﺻﺔ ﺑﺈﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻭﰲ ﺍﳋﺘﺎﻡ‪ ،‬ﺃﺩﻋﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﳚﺰﻳﻬﻢ ﺟﺰﺍﺀﺍ ﻭﺍﻓﺮﺍ‪ .‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻧﺎﻓﻌﺎ ﻟﻜﺎﺗﺒﻪ ﻭﲨﻴﻊ ﻣﻦ ﻳﻬﺘﻢ ﺑﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺍﻣﲔ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺟﺎﻛﺮﺗﺎ‪٢٥ ،‬ﻧﻮﻓﻤﱪ ‪ ٢٠١١‬ﻣـ‬
‫ﺍﻟﺒﺎﺣﺚ‬

‫)ﻫﲑﻭ ﺳﺮﻳﺎﻧﺘﻮ(‬

‫ﺯ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬


‫ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ ‪ ........................................................‬ﺃ‬
‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ ‪.......................................................‬ﺏ‬
‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‪..................................‬ﺝ‬
‫ﲡﺮﻳﺪ ‪ ................................. ................................‬ﺩ‬
‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ‪ ..........................................................‬ﻩ‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ ‪ ......................................................‬ﺡ‬

‫ﺡ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘﺪ‪‬ﻣﺔ‬
‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ‪١..................................................‬‬
‫ﺏ‪.‬‬

‫ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ ‪٥................................................‬‬

‫ﺕ‪.‬‬

‫ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ‪٦.............................. ..............‬‬


‫ﺙ‪.‬‬

‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ ‪٦...................................‬‬

‫ﺝ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ ‪٧....................................................‬‬

‫ﻁ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺒﻮﻯ ﻭﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺃ‪.‬‬

‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳊﺪﻳﺚ ﻭﺗﻘﺴﻴﻤﻪ‪٩......................................‬‬

‫ﺏ‪ .‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻜﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪١٧.........................‬‬

‫ﻱ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﻘﺴﻴﻢ ﺍﻹﻧﺸﺎﺀ ﰱ ﺍﻟﺒﻼﻏﺔ‬
‫ﺃ‪ .‬ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ‪٢٣.................................................‬‬
‫ﺏ‪.‬‬

‫ﺃﻗﺴﺎﻡ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ‪٢٣............‬‬
‫‪ .١‬ﺍﻷﻣﺮ ‪٢٤....................................................‬‬
‫‪ .٢‬ﺍﻟﻨﻬﻲ ‪٢٧....................................................‬‬
‫‪ .٣‬ﺍﻻﺳﺘﻔﻬﺎﻡ ‪٢٩................................................‬‬
‫‪ .٤‬ﺍﻟﻨﺪﺍﺀ ‪٣٧....................................................‬‬

‫ﻙ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬
‫ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﻛﺘﺎﺏ ﳐﺘﺎﺭ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻷﲪﺪ ﺍﳍﺎﴰﻰ‬
‫ﺃ‪ .‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻓﻴﻬﺎ ﺻﻴﻎ ﺍﻷﻣﺮ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ‪٤٦...................‬‬
‫ﺏ‪ .‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻓﻴﻬﺎ ﺻﻴﻎ ﺍﻟﻨﻬﻲ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ‪٦٩...................‬‬
‫ﺕ‪ .‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻓﻴﻬﺎ ﺻﻴﻎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ‪٧٤...............‬‬
‫ﺙ‪ .‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻓﻴﻬﺎ ﺻﻴﻎ ﺍﻟﻨﺪﺍﺀ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ‪٨٧...................‬‬


‫ﻝ‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‬
‫ﺍﳋﺎﲤﺔ‬
‫ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪٨٩........................................................‬‬
‫ﺍﳌﺮﺍﺟﻊ ‪٩١............................................................‬‬

‫ﻡ‬

‫‪١‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘ ‪‬ﺪﻣﺔ‬

‫ﺃ‪.‬‬

‫ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﻟﻘﺪ ﻧﺰ‪‬ﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﻨ‪‬ﺎﺱ‪ ،‬ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺃﻧﺰﻟﻨﺎ‬

‫ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﻴ‪‬ﻦ ﻟﻠﻨ‪‬ﺎﺱ ﻣﺎ ﻧﺰ‪‬ﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﹼﻬﻢ ﻳﺘﻔﻜﹼﺮﻭﻥ" )ﺍﻟﻨ‪‬ﺤﻞ ‪ .(٤٤/١٦‬ﰒ‬

‫ﺃﺭﺳﻞ ﺍﷲ ﳏﻤ‪‬ﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻨ‪‬ﺎﺱ ﻣﺒﻴ‪‬ﻨﺎ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ .‬ﻭﻗﺪ‬
‫ﺑﻴ‪‬ﻦ ﳏﻤ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺗﻘﺮﻳﺮﺍﺗﻪ‬
‫ﺑﺄﺳﻠﻮﺏ ﻭﺍﺿﺢ ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨ‪‬ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻮﻝ ﺃﻭ‬
‫ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ ﻳﺴﻤ‪‬ﻰ ﺣﺪﻳﺜﺎ‪.‬‬

‫‪١‬‬

‫‪١‬ﳏﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ‪ ،‬ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٧‬ﺭﻳﺎﺽ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪١٤٠٥ ،‬ﻩ‪١٩٨٥/‬ﻡ (‪ ،‬ﺹ‬
‫‪.١٥‬‬

‫‪٢‬‬

‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﻣﺒﻴ‪‬ﻨﺎ ﺃﻭﻣﻘﻴ‪‬ﺪﺍ ﺃﻭﺧﺎﺻﺎ ﺃﻭﻧﺎﺳﺨﺎ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻠﻬﺬﺍ ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻯ ﻫﻮ ﻳﱰﻝ ﺍﳌﱰﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰱ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻼﺳﺘﺪﻻﻝ ﺃﻭ ﺍﻻﺣﺘﺠﺎﺝ ﺃﻭ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﳍﺬﺍ ﺃﻳﻀﺎ ﺃﻥ ﻳﻌﺒ‪‬ﺮ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻨ‪‬ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﳘﻴﺘﻬﺎ ﳊﻔﻆ ﻣﺎ ﺻﺪﺭ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﻦ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺗﻘﺮﻳﺮﻩ‪ ،‬ﻓﺤﻔﻈﻮﻫﺎ ﰱ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻣﺴﺎﻋﺪ ﻣﺴﺘﻤﺮ ﰱ ﺧﺪﻣﺔ ﺍﻟﺴ‪‬ﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﲨﻌﺎ ﻭﺷﺮﺣﺎ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺄﻟﻴﻒ‬
‫ﻛﺜﲑ ﳑﺘﻊ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻃﺒﻊ ‪ .‬ﻭﳑﻦ ﺃﺳﻬﻢ ﰱ ﺗﺄﻟﻴﻒ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﺍﳍﺎﴰﻰ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻫﺬﺍ‬

‫ﺍﻟﻜﺘﺎﺏ ﺇﻧﻪ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻟﻔﻰ ﺣﺪﻳﺚ ﻣﻨﺘﺨﺐ ﻣﻦ ﺃﺻﺢ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺘﱪﺓ‬
‫ﻟﻠﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻯ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺃﰉ ﺩﺍﻭﺩ ﻭﺍﳌﻮﻃﺄ ﻭﺍﳉﺎﻣﻊ‬
‫ﺍﻟﺼﻐﲑ ﻭﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻭﻏﲑﻫﺎ‪.‬‬

‫‪٢‬‬

‫ﻭﺇﺫﺍ ﻗﺮﺃﻧﺎ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨ‪‬ﺒﻮﻳﺔ‪ ،‬ﻓﻮﺟﺪﻧﺎ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﻼﻏﻴﺔ‪ ،‬ﻣﺜﻞ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﺪﻳﻊ‪ .‬ﻭﻣﻦ ﺍﳌﻌﺎﱏ‬

‫‪٢‬ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪) ،‬ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ :‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫‪١٣٦٧‬ﻩ‪١٩٤٨/‬ﻡ (‪ ،‬ﺹ ‪١‬‬

‫‪٣‬‬

‫ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻜﻼﻡ ﺍﻹﻧﺸﺎﺋﻰ‪ ،‬ﻭﻫﻮ ﻣﺎﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻟﻘﺎﺋﻠﻪ ﺇﻧﻪ ﺻﺎﺩﻕ ﻓﻴﻪ‬
‫ﺃﻭ ﻛﺎﺫﺏ‪ .‬ﻭﻳﻌﺮﻑ ﺃﻥ ﺍﻹﻧﺸﺎﺀ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻏﲑ‬
‫ﺍﻟﻄﻠﱮ‪ .‬ﻓﺎﻷﻭﻝ ﻫﻮ ﻣﺎ ﻳﺴﺘﺪﻋﻰ ﻣﻄﻠﻮﺑﺎ ﻏﲑ ﺣﺎﺻﻞ ﻭﻗﺖ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺑﺼﻴﻎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺘﻤﲎ‪ .‬ﻭﺍﻟﺜﺎﱏ ﻫﻮ ﻣﺎﻻ ﻳﺴﺘﺪﻋﻰ‬
‫ﻣﻄﻠﻮﺑﺎ‪ ،‬ﻭﻟﻪ ﺻﻴﻎ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻌﺠﺐ ﻭﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻭﺍﻟﻘﺴﻢ ﻭﺃﻓﻌﺎﻝ‬
‫ﺍﻟﺮﺟﺎﺀ ﻭﻛﺬﻟﻚ ﺻﻴﻎ ﺍﻟﻌﻘﻮﺩ‪.‬‬

‫‪٣‬‬

‫ﻓﺎﻷﻣﺮ ﻫﻮ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻌﻼﺀ‪ ٤،‬ﻭﺍﻟﻨﻬﻲ ﻫﻮ ﻃﻠﺐ‬
‫ﺍﻟﻜﻒ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻌﻼﺀ‪ ٥،‬ﻭﻫﺬﺍﻥ ﺃﻣﺮﺍﻥ ﺿﺮﻭﺭﻳﺎﻥ ﻷﻥ ﳍﻤﺎ ﺻﻴﻐﺎ ﻭﻣﻌﺎﱏ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺪ ﲣﺮﺝ ﺻﻴﻎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻌﲎ ﺍﻷﺻﻠﻰ ﺇﱃ ﻣﻌﺎﱏ ﺃﺧﺮﻯ‬
‫ﳎﺎﺯﻳﺔ ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺧﺮﺟﺖ ﻛﺎﻧﺖ ﺗﻘﺘﻀﻰ ﻣﻌﲎ ﺑﻼﻏﻴﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ‬

‫‪٣‬ﻋﻠﻰ ﺍﳉﺎﺭﻡ ﻭﻣﺼﻄﻔﻰ ﺃﻣﲔ‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﺪﻳﻊ‪ ) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﻭﺿﺔ‪،‬‬
‫‪١٤٢٨‬ﻩ‪٢٠٠٧/‬ﻡ(‪ ،‬ﺹ ‪١٨٢‬‬
‫‪٤‬ﺃﲪﺪ ﺑﺎﲪﻴﺪ‪ ،‬ﺩﺭﺱ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺭﺍﺟﺎ ﻏﺮﺍﻓﻴﻨﺪﻭﺍ ﻓﲑﺳﺎﺩﺍ‪١٩٩٦ ،‬ﻡ (‪ ،‬ﺹ‪. ٦٥ :‬‬
‫‪٥‬ﺃﲪﺪ ﺑﺎﲪﻴﺪ‪ ،‬ﺩﺭﺱ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ ‪٧٥‬‬

‫‪٤‬‬

‫ﻭﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺘﻤﲎ ﻟﻪ ﺻﻴﻎ ﻭﻣﻌﺎﱐ‬
‫ﻛﺜﲑﺓ ‪.‬‬
‫ﻭﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻦ ﺻﻴﻎ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﺇﻟﹼﺎ ﺍﻟﺘﻤﲏ‪ ،‬ﻷﻥ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺘﺼﻒ ﺑﺎﻟﺘﻤﲎ ﻧﺎﺩﺭ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺘﻤﲎ ﻫﻮ ﻃﻠﺐ ﺍﻟﺸﻲﺀ ﺍﶈﺒﻮﺏ‬
‫ﺍﻟﺬﻯ ﻻ ﻳﺮﺟﻰ ﺣﺼﻮﻟﻪ ‪ ،‬ﺇﻣﺎ ﻟﻜﻮﻧﻪ ﻣﺴﺘﺤﻴﻼ‪ ،‬ﺃﻭ ﺑﻌﻴﺪ ﺍﳊﺼﻮﻝ‪ ٦.‬ﻓﺈﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻘﻮﻝ ﳌﺎ ﻏﲑ ﻣﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺧﺼﻮﺻﺎ ﻣﻦ ﻭﺟﻮﻩ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﱴ ﲣﺮﺝ ﻣﻦ ﻣﻌﻨﺎﻫﺎ ﺍﻷﺻﻠﻰ ﻫﻮ ﻣﻦ‬
‫ﻣﺴﺎﺋﻞ ﺿﺮﻭﺭﻳﺔ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ ﻟﻴﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﻓﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪.‬‬

‫‪٦‬ﺃﲪﺪ ﺑﺎﲪﻴﺪ‪ ،‬ﺩﺭﺱ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺭﺍﺟﺎ ﻏﺮﺍﻓﻴﻨﺪﻭﺍ ﻓﲑﺳﺎﺩﺍ‪١٩٩٦ ،‬ﻡ (‪ ،‬ﺹ ‪٧٧‬‬

‫‪٥‬‬

‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‬
‫ﻟﻜﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻮﺍﺩ ﻛﺜﲑﺓ ﺣﻴﺚ ﻳﺘﻜﻮﻥ ﻣﻦ ﻋﺪﺓ‬
‫ﺃﺑﻮﺍﺏ ﻭﺩﺭﻭﺱ‪ ،‬ﻭﺍﻷﺑﻮﺍﺏ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺗﺘﺮﻛﺐ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳍﺠﺎﺋﻴﺔ ﺍﻟﱴ‬
‫ﺗﺒﺪﺃ ﲝﺮﻑ ﺍﳍﻤﺰﺓ ﰒ ﺍﻟﺒﺎﺀ ﰒ ﺍﻟﺘﺎﺀ‪...‬ﺍﱁ‪ ،‬ﻭﲣﺘﻢ ﺑﺒﺎﺏ ﺧﺎﲤﺔ ﰱ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ ‪.‬‬
‫ﻓﻠﺬﺍ ﻳﻨﺒﻐﻰ ﻟﻠﺒﺎﺣﺚ ﺃﻥ ﳛﺪﺩ ﺟﻮﺍﻧﺐ ﺍﳌﻮﺿﻮﻉ ﺍﻟﱴ ﻳﺘﻨﺎﻭﳍﺎ ﰱ ﺍﻟﺒﺤﺚ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﳌﻘﺼﻮﺩﺓ ﺍﳌﻮﺟﻮﺩﺓ ‪ ،‬ﻓﻴﻘﺘﺼﺮ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺑﺎﺏ‬
‫ﺧﺎﲤﺔ ﰱ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ ﰱ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ‬
‫ﺃﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻟﺒﻼﻏﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱴ ﲣﺮﺝ ﻋﻦ ﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰱ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﻓﺎﳌﻮﺿﻮﻉ ﻳﺘﻨﺎﻭﻝ ﲝﺜﻪ ﺣﻮﻝ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ ‪:‬‬
‫‪ .١‬ﻣﺎ ﻫﻮ ﺍﳊﺪﻳﺚ ﻭﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ؟‬
‫‪ .٢‬ﻣﺎ ﻫﻮ ﺻﻴﻎ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﺑﺎﺏ ﺧﺎﲤﺔ‬
‫ﰱ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ؟‬

‫‪٦‬‬

‫ﺕ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﻣﻌﺮﻓﺔ ﺍﳊﺪﻳﺚ ﻭﻛﺘﺎﺏ ﳐﺘﺎﺭ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻣﻦ ﺻﻴﻐﻪ ﻭﺃﻗﺴﺎﻣﻪ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ‬
‫ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﺑﺎﺏ ﺧﺎﲤﺔ ﰱ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﰱ‬
‫ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪.‬‬
‫ﺙ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ‬
‫ﻭﻳﻘﻮﻡ ﺍﻟﺒﺎﺣﺚ ﰱ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺎﳌﻨﻬﺞ ﺍﳌﻜﺘﱮ ﲝﻴﺚ ﳚﻤﻊ ﺑﻌﺾ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﱴ ﳍﺎ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺎﻟﺒﺤﺚ ﻭﻳﻘﻮﻡ ﲟﻄﺎﻟﻌﺘﻬﺎ‪ .‬ﻭﺫﻟﻚ ﻟﻜﻰ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻛﺎﻣﻼ ﻭﲤﺎﻣﺎ ﻭﻟﻮ ﻛﺎﻥ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﲤﺎﻣﻪ ﲟﺎﺋﺔ ‪. ٪‬‬
‫ﻭﺃﻣﺎ ﻃﺮﻳﻘﺔ ﻛﺘﺎﺑﺔ ﺍﻟﺒﺤﺚ ﻓﻘﺪ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ‬
‫ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻭﻫﻮ " ﺩﻟﻴﻞ‬
‫ﻟﻜﺘﺎﺑﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ " ﺑﻌﻨﻮﺍﻥ ‪:‬‬

‫‪٧‬‬

‫‪“Pedoman Penulisan Skripsi, Tesis, dan Disertasi‬‬
‫”‪UIN Syarif Hidayatullah Jakarta‬‬

‫ﺝ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﺗﺴﻬﻴﻼ ﻟﻠﺒﺤﺚ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻗﺪ ﻗﺴ‪‬ﻢ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺇﱃ ﲬﺴﺔ ﺃﺑﻮﺍﺏ ‪ ،‬ﻭﻛﻞ ﺑﺎﺏ ﳛﺘﻮﻯ ﻋﻠﻰ ﺃﺟﺰﺍﺀ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻫﻰ ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪ‪‬ﻣﺔ ‪ ،‬ﲢﺘﻮﻯ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ‪ ،‬ﻭﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ ‪،‬‬
‫ﻭﻏﺮﺽ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭﺧﻄﺔ‬
‫ﺍﻟﺒﺤﺚ ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‪ :‬ﶈﺔ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺒﻮﻯ ﻭﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﲢﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳊﺪﻳﺚ ﻭﺗﻘﺴﻴﻤﻪ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ‬
‫ﺑﻜﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬

‫‪٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ‪ ،‬ﳛﺘﻮﻯ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻪ ﻭﺃﻗﺴﺎﻣﻪ ﻭﻣﻌﺎﻧﻴﻪ ﻣﻦ ﺻﻴﻎ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﺪﺍﺀ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﺟﻮﻩ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﺔ ﻋﻨﻬﺎ ﰱ ﻛﺘﺎﺏ‬
‫ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻷﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﻭﲢﺘﻮﻯ‬
‫ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻓﻴﻬﺎ ﺻﻴﻎ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‪،‬‬
‫ﻭﺍﻟﻨﺪﺍﺀ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺒﻼﻏﻴﺔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﺎﲤﺔ‪ ،‬ﲢﺘﻮﻯ ﻋﻠﻰ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻭﺍﳌﺮﺍﺟﻊ ‪.‬‬

‫‪٩‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺒﻮﻯ ﻭﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳊﺪﻳﺚ ﻳﱰﻝ ﻣﱰﻟﺔ ﻣﻬﻤ‪‬ﺔ ﰱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻟﻼﺳﺘﺪﻻﻝ ﺃﻭ ﺍﻻﺣﺘﺠﺎﺝ ﺃﻭ ﺍﻻﺳﺘﻨﺒﺎﻁ ‪ ،‬ﻓﺎﻷﺣﺴﻦ ﻗﺒﻞ ﺃﻥ ﻳﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻻﺑﺪ ﻟﻪ ﺃﻥ ﻳﺒﺤﺚ ﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﻳﺚ‬
‫ﻭﺗﻘﺴﻴﻤﻪ ﻷﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﻣﻌﺮﻓﺔ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﺃ‪.‬‬

‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳊﺪﻳﺚ ﻭﺗﻘﺴﻴﻤﻪ‬
‫ﺍﳊﺪﻳﺚ ﻟﻐﺔ ﺍﳉﺪﻳﺪ‪ ٧.‬ﻭﻗﻴﻞ ﺍﻹﺧﺒﺎﺭ‪ ٨،‬ﻭﻫﻮ ﺍﳋﱪ ﻳﺄﺗﻰ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ‬

‫ﻭﺍﻟﻜﺜﲑ‪ ،‬ﻭﺍﳉﻤﻊ ﺃﺣﺎﺩﻳﺚ ﻛﻘﻄﻴﻊ ﻭﺃﻗﺎﻃﻴﻊ‪ ،‬ﻭﻫﻮ ﺷﺎﺫ ﻋﻠﻰ ﻏﲑ ﻗﻴﺎﺱ‪ ٩.‬ﻭﻗﻴﻞ‬
‫ﺿﺪ ﺍﻟﻘﺪﱘ‪.‬‬

‫‪١٠‬‬

‫‪٧‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻨﺪﻭﻯ‪ ،‬ﳎﻤﻮﻋﺔ ﺭﺳﺎﺋﻞ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻰ ﻭﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺩﻯ‪ ،‬ﻁ‬
‫‪) ١‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪١٤١٣ ،‬ﻩ‪١٩٩٣/‬ﻡ(‪ ،‬ﺹ ‪٩‬‬

‫‪١٠‬‬

‫ﻭﰱ ﺍﻻﺻﻄﻼﺡ ﺃﻥ ﺍﳊﺪﻳﺚ ﻫﻮ ﻣﺎ ﺃﺛﺮ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ ﺧِﻠﹾﻘﻴﺔ – ﲜﺮ ﺍﳋﺎﺀ ﻭﺗﺴﻜﲔ ﺍﻟﻼﻡ ‪ ،‬ﺃﻭ‬
‫ﺧ‪‬ﻠﹸﻘﻴﺔ ﺑﻀﻤﻬﻤﺎ ﺃﻭ ﺳﲑﺓ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ١١.‬ﻭﻗﻴﻞ ﻫﻮ ﻣﺎ‬
‫ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻮﻝ ﺃﻭﻓﻌﻞ ﻓﻘﻂ ‪ ،‬ﺃﻱ ﺇﻧﻪ ﺧﺎﺹ‬
‫ﺑﺎﳌﺮﻓﻮﻉ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻭﻥ‬
‫ﺍﻟﺘﻘﺮﻳﺮ ﻭﻻ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻷ‪‬ﺎ ﺧﺎﺻﺔ ﺑﺄﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﰱ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ١٢.‬ﻭﲨﻬﻮﺭ‬

‫‪٨‬ﺻﺒﺤﻰ ﺍﻟﺼﺎﱀ‪ ،‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﻁ ‪) ٩‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪١٩٧٧ ،‬ﻡ(‪ ،‬ﺹ‬
‫‪٣‬‬
‫‪٩‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ‪ ،‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻮﻣﻪ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﻁ ‪) ١‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫‪١٣٨٦‬ﻩ‪١٩٦٧/‬ﻡ(‪ ،‬ﺹ ‪٢٦‬‬
‫‪١٠‬ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺨﺎﻭﻯ‪ ،‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ١‬ﺑﲑﻭﺕ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪١٤٠٣ ،‬ﻩ‪١٩٨٣/‬ﻡ( ﺹ ‪١٠‬‬
‫‪١١‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪،‬‬
‫ﺹ‪٧‬‬
‫‪١٢‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻨﺪﻭﻯ‪ ،‬ﳎﻤﻮﻋﺔ ﺭﺳﺎﺋﻞ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻰ ﻭﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺩﻯ‪ ،‬ﻁ‬
‫‪) ١‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪١٤١٣ ،‬ﻩ‪١٩٩٣/‬ﻡ(‪ ،‬ﺹ ‪٩‬‬

‫‪١١‬‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻳﺮﻭﻥ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﻳﺚ ﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ‪.‬‬

‫‪١٣‬‬

‫ﻭﺍﳊﺪﻳﺚ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻻ‪ ،‬ﻭﻫﻮ ﻣﺎ ﲢﺪﺙ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﰱ ﳐﺘﻠﻒ ﺍﳌﻨﺎﺳﺒﺎﺕ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺘﺸﺮﻳﻊ ﺍﻷﺣﻜﺎﻡ‪ ١٤،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﺑﻐﺾ ﺍﳊﻼﻝ‬
‫ﺇﱃ ﺍﷲ ﺍﻟﻄﻼﻕ‪) .‬ﺭﻭﺍﻩ ﺍﺑﻮ ﺩﺃﻭﺩ(‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻼ‪ ،‬ﻭﻫﻮ ﺃﻓﻌﺎﻝ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱴ ﻧﻘﻠﺖ‬
‫ﺇﻟﻴﻨﺎ‪ ١٥،‬ﻭ ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺍﻣﺴﺢ ﺭﺃﺱ ﺍﻟﻴﺘﻴﻢ )ﻫﻜﺬﺍ( ﺇﱃ ﻣﻘﺪﻡ ﺭﺃﺳﻪ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺃﺏ‬
‫)ﻫﻜﺬﺍ( ﺇﱃ ﻣﺆﺧﺮ ﺭﺃﺳﻪ‪) .‬ﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ(‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﺮﻳﺮﺍ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻗﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳑﺎ‬
‫ﺻﺪﺭ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭ ﺃﻓﻌﺎﻝ ﺑﺴﻜﻮﺗﻪ ﻭ ﻋﺪﻡ ﺇﻧﻜﺎﺭﻩ ﺃﻭ ﲟﻮﺍﻓﻘﺘﻪ‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﺳﺘﺤﺴﺎﻧﻪ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻱ ﺃﻥﹼ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

‫‪١٣‬ﺃﲪﺪ ﻋﻤﺮ ﻫﺎﺷﻢ‪ ،‬ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪) ،‬ﺩ‪.‬ﻡ‪.‬ﻥ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﺕ(‪ ،‬ﺹ ‪٢٣‬‬
‫‪١٤‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪،‬‬
‫ﺹ‪٨‬‬
‫‪١٥‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ ‪٨‬‬

‫‪١٢‬‬

‫ﺃﻛﻞ ﺿﺒ‪‬ﺎ ﻗﺪﻡ ﺇﱃ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻭﻥ ﺃﻥ ﻳﺄﻛﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺃﻭ ﳛﺮﻡ ﺃﻛﻠﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﰱ ﺃﺭﺽ ﻗﻮﻣﻰ‬
‫ﻓﺄﺟﺪﱏ ﺃﻋﺎﻓﻪ‪) .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ(‪.‬‬

‫‪١٦‬‬

‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺻﻔﺔ ﺃﻭ ﺳﲑﺓ ﻭﻫﻮ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺻﻔﺎﺕ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﴰﺎﺋﻠﻪ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰉ ﺇﺳﺤﺎﻕ‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻝ ﺭﺟﻞ ﺍﻟﱪ‪‬ﺍﺀ‪ :‬ﺃﻛﺎﻥ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ‬
‫ﺍﻟﺴﻴﻒ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻣﺜﻞ ﺍﻟﻘﻤﺮ‪) .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭ ﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ(‪.‬‬

‫‪١٧‬‬

‫ﻭﻳﻨﻘﺴﻢ ﺍﳊﺪﻳﺚ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺻﻮﻟﻪ ﺇﱃ ﻗﺴﻤﲔ ﺃﺳﺎﺳﲔ‪ ،‬ﻭﳘﺎ ﺍﳌﺘﻮﺍﺗﺮ‬
‫ﻭﺍﻵﺣﺎﺩ‪ .‬ﻓﺎﳌﺘﻮﺍﺗﺮ ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻋﺪﺩ ﻛﺜﲑ ﲢﻴﻞ ﺍﻟﻌﺎﺩﺓ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ‬
‫ﻣﻦ ﺃﻭﻝ ﺍﻟﺴﻨﺪ ﺇﱃ ﻣﻨﺘﻬﺎﻩ ﻭﺍﺳﺘﻨﺪ ﺇﱃ ﺃﻣﺮ ﳏﺴﻮﺱ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ‬
‫ﻣﻦ ﺍﺷﺘﺮﻁ ﰱ ﺍﻟﺘﻮﺍﺗﺮ ﻋﺪﺩ ﺑﻌﻴﻨﻪ ﻻ ﻳﻘﻞ ﻋﻦ ﺃﺭﺑﻌﺔ‪ ،‬ﻻﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﰱ‬

‫‪١٦‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪ ،‬ﺹ‬
‫‪٩-٨‬‬
‫‪١٧‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﺹ ‪٩‬‬

‫‪١٣‬‬

‫ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﺰﻧﺎ‪ .‬ﻭﻗﻴﻞ ﲬﺴﺔ‪ ،‬ﻻﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﰱ ﺍﻟﻠﻌﺎﻥ‪ .‬ﻭﻗﻴﻞ ﺍﺛﻨﺎ ﻋﺸﺮ‬
‫ﻛﻌﺪﺩ ﺍﻟﻨﻘﺒﺎﺀ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻟﻘﺪ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺑﲎ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺑﻌﺜﻨﺎ ﻣﻨﻬﻢ ﺍﺛﲎ‬
‫ﻋﺸﺮ ﻧﻘﻴﺒﺎ )ﺍﳌﺎﺋﺪﺓ‪ .(١٢ :‬ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺮﻭﻥ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰱ ﺍﻟﺘﻮﺍﺗﺮ‬
‫ﻋﺪﺩ ﻣﻌﲔ‪.‬‬

‫‪١٨‬‬

‫ﻭﺍﻵﺣﺎﺩ ﻟﻐﺔ ﲨﻊ ﺃﺣﺪ ﲟﻌﲎ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺮﻭﻳﻪ ﺷﺨﺺ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ ﻫﻮ ﻣﺎﱂ ﳚﻤﻊ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺍﺗﺮ‪ .‬ﻭﻳﻨﻘﺴﻢ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻋﻠﻰ‬
‫ﻃﺮﻗﻪ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻣﺸﻬﻮﺭ ﻭﻋﺰﻳﺰ ﻭﻏﺮﻳﺐ ‪ .‬ﻓﺎﳌﺸﻬﻮﺭ ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺛﻼﺛﺔ‬
‫ﻓﺄﻛﺜﺮ ﰱ ﻛﻞ ﻃﺒﻘﺔ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ‪ .‬ﻭﺍﻟﻌﺰﻳﺰ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﻻ ﻳﻘﻞ‬
‫ﺭﻭﺍﺗﻪ ﻋﻦ ﺍﺛﻨﲔ ﰱ ﲨﻴﻊ ﻃﺒﻘﺎﺕ ﺍﻟﺴﻨﺪ ‪ .‬ﻭﺍﻟﻐﺮﻳﺐ ﻫﻮ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﺭﺍﻭ‬
‫ﻭﺍﺣﺪ‪.‬‬

‫‪١٩‬‬

‫ﻭﻗﺪ ﺍﺻﻄﻠﺢ ﺍﶈﺪﺛﻮﻥ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﺍﳊﺪﻳﺚ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻀﻌﻴﻒ‪ .‬ﻭﻗﻴﻞ ﺇﱃ ﻗﺴﻤﲔ ﻣﻘﺒﻮﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻣﺮﺩﻭﺩ‬

‫‪١٨‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪،‬‬
‫ﺹ ‪٩٣ - ٩٢‬‬
‫‪١٩‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ ،‬ﺹ ‪٩٧ - ٩٥‬‬

‫‪١٤‬‬

‫ﻭﻫﻮ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺇﻥﹼ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﺗﺎﺑﻊ ﻷﺣﺪ ﺍﻟﻘﺴﻤﲔ‪ ،‬ﻓﻬﻮ ﺇﻣﺎ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﻳﻨﻘﻞ ﺍﻟﺬﻫﱮ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ‪ ،‬ﻭﺇﻣﺎ ﻧﻮﻉ ﻣﻦ ﺍﻟﻀﻌﻴﻒ ﻻ‬
‫ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺟﺪﺭ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﻣﻦ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻧﻪ ﻗﺴﻢ ﻗﺎﺋﻢ ﺑﺮﺃﺳﻪ ﺩﻭﻥ ﺍﻟﺼﺤﻴﺢ ﻭﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻀﻌﻴﻒ‪.‬‬

‫‪٢٠‬‬

‫ﻓﺎﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺑﻂ ﻋﻦ ﻣﺜﻠﻪ‬
‫ﺇﱃ ﻣﻨﺘﻬﺎﻩ ﻣﻦ ﻏﲑ ﺷﺬﻭﺫ ﻭﻻ ﻋﻠﺔ‪ ٢١.‬ﻛﻤﺎ ﰱ ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ‪:‬‬
‫ﺃﻭﳍﺎ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ‪ #‬ﺇﺳﻨﺎﺩﻩ ﻭﱂ ﻳﺸﺬ ﺃﻭ ﻳﻌﻞ‬
‫ﻳﺮﻭﻳﻪ ﻋﺪﻝ ﺿﺎﺑﻂ ﻋﻦ ﻣﺜﻠﻪ ‪ #‬ﻣﻌﺘﻤﺪ ﰱ ﺿﺒﻄﻪ ﻭﻧﻘﻠﻪ‬

‫‪٢٢‬‬

‫‪٢٠‬ﺻﺒﺤﻰ ﺍﻟﺼﺎﱀ‪ ،‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﻁ ‪) ٩‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪١٩٧٧ ،‬ﻡ(‪ ،‬ﺹ‬
‫‪١٤٢ - ١٤١‬‬
‫‪٢١‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪ ،‬ﺹ‬
‫‪٩٩‬‬
‫‪٢٢‬ﳏﻤﺪ ﻣﻬﺎﺟﺮﻳﻦ ﺃﻣﺴﺎﺭ ﺍﻟﺪﺍﺭﻯ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻣﱳ ﺍﻟﺒﻴﻘﻮﱏ‪ ،‬ﻁ ‪) ٥‬ﺑﻜﺎﺳﻰ‪ :‬ﺩ‪.‬ﻥ‪،‬‬
‫‪١٩٩١‬ﻡ‪١٤١١/‬ﻩ( ﺹ ‪٦‬‬

‫‪١٥‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﺗﻔﺎﻭﺕ ﺩﺭﺟﺔ ﲝﺴﺐ ﺿﺒﻂ ﺭﺟﺎﻟﻪ ﻭﺍﺷﺘﻬﺎﺭﻫﻢ ﺣﻔﻈﺎ‬
‫ﻭﻭﺭﻋﺎ ﻭﲢﺪﻳﻬﻢ ﻭﺍﺣﺘﻴﺎﻃﻬﻢ ﻋﻠﻰ ﺭﺟﺎﻝ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ﻣﻦ ﺃﺻﺢ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪ .١‬ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻰ ﲣﺮﳚﻪ ﺍﻟﺒﺨﺎﺭﻯ ﻭ ﻣﺴﻠﻢ‬
‫‪ .٢‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻯ‬
‫‪ .٣‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﺴﻠﻢ‬
‫‪ .٤‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ‬
‫‪ .٥‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻯ ﻓﻘﻂ‬
‫‪ .٦‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻓﻘﻂ‬
‫‪ .٧‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﻏﲑﳘﺎ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻌﺘﱪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‬

‫‪٢٣‬‬

‫ﻭﻗﺎﻝ ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ﰱ ﻛﺘﺎﺑﻪ ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﺇﻥ ﻣﺮﺍﺗﺐ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﲦﺎﻧﻴﺔ ﺑﺰﻳﺎﺩﺓ ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ﻛـ "ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ‬

‫‪٢٣‬ﳏﻤﺪ ﻣﻬﺎﺟﺮﻳﻦ ﺃﻣﺴﺎﺭ ﺍﻟﺪﺍﺭﻯ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻣﱳ ﺍﻟﺒﻴﻘﻮﱏ‪ ،‬ﻁ ‪) ٥‬ﺑﻜﺎﺳﻰ‪ :‬ﺩ‪.‬ﻥ‪،‬‬
‫‪١٩٩١‬ﻡ‪١٤١١/‬ﻩ( ﺹ ‪٨ - ٧‬‬

‫‪١٦‬‬

‫ﻋﻤﺮ" ﰱ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﺬﻫﺐ‪.‬‬

‫‪٢٤‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺴﻨﺪ ﻣﻌﺮﻭﻑ ﻭﻣﺸﻬﻮﺭ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ﺑﺴﻠﺴﻠﺔ‬

‫‪٢٥‬‬

‫ﻭﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻫﻮ ﻣﺎ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﲨﻴﻌﻬﺎ‪،‬‬
‫ﺇﻟﹼﺎ ﺃﻥ ﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺃﻭ ﺑﻌﻀﻬﻢ ﺃﻗﻞ ﺿﺒﻄﺎ ﻣﻦ ﺭﻭﺍﺓ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺗﻌﺮﻳﻔﻨﺎ ﺍﳌﺨﺘﺎﺭ ﻟﻠﺤﺴﻦ ﻛﻤﺎ ﻳﻠﻰ‪ :‬ﺍﳊﺴﻦ ﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻌﺪﻝ ﺧﻒ‬
‫ﺿﺒﻄﻪ ﻣﻦ ﻏﲑ ﺷﺬﻭﺫ ﻭﻻ ﻋﻠﺔ‪ ٢٦.‬ﻛﻤﺎ ﰱ ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ‪:‬‬
‫ﻭﺍﳊﺴﻦ ﺍﳌﻌﺮﻭﻑ ﻃﺮﻗﺎ ﻭﻏﺪﺕ ‪ #‬ﺭﺟﺎﻟﻪ ﻻ ﻛﺎﻟﺼﺤﻴﺢ ﺍﺷﺘﻬﺮﺕ‬

‫‪٢٧‬‬

‫ﻭﺍﻟﻀﻌﻴﻒ ﻫﻮ ﻛﻞ ﺣﺪﻳﺚ ﱂ ﲡﺘﻤﻊ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺃﻛﺜﺮ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻫﻮ ﻣﺎﱂ ﳚﻤﻊ ﺻﻔﺔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ‪ ٢٨.‬ﻛﻤﺎ ﰱ ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ‪:‬‬

‫‪٢٤‬ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ ‪) ٥‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻴﺔ‪١٤٢٨ ،‬ﻩ‪٢٠٠٧/‬ﻡ(‪،‬‬
‫ﺹ ‪١٠٢‬‬
‫‪٢٥‬ﳏﻤﺪ ﻣﻬﺎﺟﺮﻳﻦ ﺃﻣﺴﺎﺭ ﺍﻟﺪﺍﺭﻯ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻣﱳ ﺍﻟﺒﻴﻘﻮﱏ‪ ،‬ﺹ ‪٨‬‬
‫‪٢٦‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ‪ ،‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻮﻣﻪ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﻁ ‪) ١‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫‪١٣٨٦‬ﻩ‪١٩٦٧/‬ﻡ(‪ ،‬ﺹ ‪٣٣٢‬‬
‫‪٢٧‬ﳏﻤﺪ ﻣﻬﺎﺟﺮﻳﻦ ﺍﻣﺴﺎﺭ ﺍﻟﺪﺍﺭﻯ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻣﱳ ﺍﻟﺒﻴﻘﻮﱏ‪ ،‬ﻁ ‪) ٥‬ﺑﻜﺎﺳﻰ‪ :‬ﺩ‪.‬ﻥ‪،‬‬
‫‪١٩٩١‬ﻡ‪١٤١١/‬ﻩ( ﺹ ‪١٠‬‬

‫‪١٧‬‬

‫ﻭﻛﻞ ﻣﺎ ﻋﻦ ﺭﺗﺒﺔ ﺍﳊﺴﻦ ﻗﺼﺮ ‪ #‬ﻓﻬﻮ ﺍﻟﻀﻌﻴﻒ ﻭﻫﻮ ﺃﻗﺴﺎﻣﺎ ﻛﺜﺮ‬

‫‪٢٩‬‬

‫ﺏ‪ .‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻜﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﻛﺘﺎﺏ ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻫﻮ ﻛﺘﺎﺏ ﺃﻟﹼﻔﻪ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪،‬‬
‫ﲡﻤﻊ ﻓﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳌﺆﻟﻒ ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻻﺑﺪ ﻟﻪ ﺃﻥ ﻳﻌﺮﻑ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪.‬‬
‫ﻭﻫﻮ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﳍﺎﴰﻲ‪ ،‬ﻭﻟﺪ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ‬
‫‪١٢٩٥‬ﻩ )‪١٨٧٨‬ﻡ(‪ ،‬ﻭ ﺗﻮﰲ ﰱ ﺍﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ ‪١٣٦٢‬ﻩ )‪١٩٤٣‬ﻡ(‪ ،‬ﻣﺼﺮﻱ‬
‫ﻗﺎﻫﺮﻱ ﻣﻮﻟﻮﺩﺍ ﻭ ﻭﻓﺎﺓ‪ ،‬ﻭﻫﻮ ﺃﺩﻳﺐ ﻣﻌﻠﹼﻢ‪ ،‬ﻭﺗﻠﻘﻰ ﺗﻌﻠﻴﻤﻪ ﰲ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ‬
‫ﻋﻠﻰ ﻛﺒﺎﺭ ﺷﻴﻮﺥ ﺍﻷﺯﻫﺮ ﰲ ﻋﺼﺮﻩ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﻭﺍﻟﺸﻴﺦ ﺳﻠﻴﻢ‬
‫ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﺸﻴﺦ ﺣﺴﻮﻧﺔ ﺍﻟﻨﻮﺍﻭﻱ ﻭﺍﻟﺸﻴﺦ ﲪﺰﺓ ﻓﺘﺢ ﺍﷲ ﺍﳌﻔﺘ‪‬ﺶ ﺍﻷﻭﻝ ﺑﻮﺯﺍﺭﺓ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻤﻮﻣﻴﺔ‪.‬‬

‫‪٢٨‬ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻮﻣﻪ ﻭﻣﺼﻄﻠﺤﻪ‪ ،‬ﺹ ‪٣٣٧‬‬
‫‪٢٩‬ﳏﻤﺪ ﻣﻬﺎﺟﺮﻳﻦ ﺍﻣﺴﺎﺭ ﺍﻟﺪﺍﺭﻯ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻣﱳ ﺍﻟﺒﻴﻘﻮﱏ‪ ،‬ﺹ ‪١٢‬‬

‫‪١٨‬‬

‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺃﲪﺪ ﺍﳍﺎﴰﻲ ﺗﻠﻘﻰ ﺗﻌﻠﻴﻤﻪ ﰲ ﺍﻷﺯﻫﺮ ﻭﻛﺎﻧﺖ ﺻﻠﺘﻪ‬
‫ﻋﻤﻴﻘﺔ ﻭﺃﻛﻴﺪﺓ ﺑﲔ ﺃﺳﺎﺗﺬﺗﻪ ﻭﻣﺪﺭﺳﻴﻪ ‪ ،‬ﺇﻟﹼﺎ ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﺳﻠﻚ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺪﱐ‬
‫ﻓﺪﺭﺱ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺃﺻﺒﺢ ﻣﺪﻳﺮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻌﺪﻳﺪ‬
‫ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﻛﻤﺪﺭﺳﺔ ﺍﳉﻤﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺪﺭﺳﺔ ﻓﺆﺍﺩ ﺍﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﻋﻴ‪‬ﻦ‬
‫ﻣﺮﺍﻗﺒﺎ ﳌﺪﺍﺭﺱ ﻓﻴﻜﺘﻮﺭﻳﺎ ﺍﻹﳒﻴﻠﻴﺔ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﻛﺎﻥ ﻣﺪﻳﺮﺍ ﻟﺜﻼﺙ ﻣﺪﺍﺭﺱ‬
‫ﺃﻫﻠﻴﺔ ‪ ،‬ﻭﺍﺣﺪﺓ ﻟﻠﺬﻛﻮﺭ ﻭﺍﺛﻨﺘﺎﻥ ﻟﻺﻧﺎﺙ‪.‬‬

‫‪٣٠‬‬

‫ﻭ ﻗﺪ ﺻﻨ‪‬ﻒ ﻛﺘﺒﺎ ﻋﺪﻳﺪﺓ ﻣﻦ ﻋﻠﻮﻡ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪.‬‬
‫‪ .٢‬ﺟﻮﺍﻫﺮ ﺍﻷﺩﺏ ﰲ ﺇﻧﺸﺎﺀ ﻭﺃﺩﺑﻴﺎﺕ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪.‬‬
‫‪ .٣‬ﺟﻮﺍﻫﺮ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫‪ .٤‬ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ‪ ،‬ﳎﻤﻮﻋﺔ ﺍﳌﻘﺎﻻﺕ‪.‬‬
‫‪ .٥‬ﻣﻴﺰﺍﻥ ﺍﻟﺬﻫﺐ ﰲ ﺻﻨﺎﻋﺔ ﺷﻌﺮ ﺍﻟﻌﺮﺏ‪.‬‬
‫‪٣٠‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪" ،‬ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ .‬ﺍﳌﻮﻗﻊ ﺍﻟﺮﲰﻰ ﻟﻠﻤﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ"‪،‬‬
‫ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﻣﺄﺧﻮﺫﺓ ﰱ ‪٠٧‬ﻳﻮﱃ ‪ ٢٠١١‬ﻣﻦ‬
‫‪http://shamela.ws/index.php/author/١٢١٣‬‬

‫‪١٩‬‬

‫‪ .٦‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ .٧‬ﺍﻟﺴﺤﺮ ﺍﳊﻼﻝ ﰱ ﺍﳊﻜﻢ ﻭﺍﻷﻣﺜﺎﻝ‪.‬‬
‫‪ .٨‬ﺍﳌﻔﺮﺩ ﺍﻟﻌﻠﻢ ﰱ ﺑﺎﺏ ﺍﻟﻨﺴﺐ‪.‬‬
‫‪ .٩‬ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﰱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .١٠‬ﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﻜﻢ ﺍﶈﻤﺪﻳﺔ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ‬
‫ﺍﳌﻌﺘﱪﺓ‪.‬‬

‫‪٣١‬‬

‫ﻭﳐﺘﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻫﻮ ﻛﺘﺎﺏ ﲡﻤﻊ ﻓﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺍﺧﺘﺎﺭﻫﺎ‬
‫ﺍﳌﺆﻟﻒ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﻭﺇﻧﻪ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻔﻰ ﺣﺪﻳﺚ ﻳﺘﻜﻮﻥ‬
‫ﻣﻦ ﻋﺪﺓ ﺃﺑﻮﺍﺏ ﻭﺩﺭﻭﺱ‪