BUKU | SAIDNA ZULFIQAR BIN TAHIR (VIKAR)
http://dear.to/abusalma
ﻋ ﺩ ﺍﻝ ﱠﺫ ﻫ ِﺒ ﻴ ﹸﺔ
ﺍﻝ ﹶﻘﻭﺍ ِ
ﺤﺩِﻴ ِﺜ ﻴ ِﺔ
ﺕ ﺍﻝ
ﻥ ﺍﻝ ﻤﺭِ ﻭﻴﺎ ِ
ﻑ ِﻤ
ﻀﻌِﻴ ِ
ﺢ ﻭﺍﻝ
ﺼﺤِﻴ ِ
ِﻝ ﻤﻌِ ﺭ ﹶﻓ ِﺔ ﺍﻝ
#
$
"!
"
"
#
"
%
ﳊ ﺪِﻳِﺜﻴِ ﺔ
ﺕﺍﹶ
ﻒ ِﻣ ﻦ ﺍﹶﳌ ﺮ ِﻭﻳﺎ ِ
ﺢ ﻭﺍﻟﻀﻌِﻴ ِ
ﺍﻟ ﹶﻘﻮﺍﻋِـ ﺪ ﺍﻟ ﺬﱠ ﻫِﺒﻴ ﹸﺔ ِﻟ ﻤ ﻌ ِﺮ ﹶﻓ ِﺔ ﺍﻟﺼﺤِﻴ ِ
" !
!
#
$
! %
"
) ! " * ) ! ( '% ! " &&&' #
+
* ", )#
'! * !! -
" % . ! # ".
! /
. ) 0
! ! #
.
" !! " / .
/ ! .
" /.
. 0
' " ! .
".
& //
"//
&". 1 2-
! 3
'" 1 of /38- % ! ( ) /
http://dear.to/abusalma
ﺚ
ﺤ ِﺪﻳ ِ
ﺤ ﹾﻜ ِﻢ ﻋ ﹶﻠﻰ ﺍﻟـ
ﹶﻗﻮﺍ ِﻋﺪِ ﻓﻲ ﹶﻛ ﻴ ِﻔﻴِ ﺔ ﺍﻟـ
'"!
&
&
& &
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،ﺃﻣﺎ ﺑﻌﺪ :
!
"#
%
&
$
"#
'
&
(
&
!
/
!
!
/
/
/ //
# 6$ . " 7
* # .+ #
!) * " +5
2
" # */
".
/1 21
" /
. "#
4 . ! 5%
** # / / ! .
# .
1
" #
.
" #
. / /
) '3 /
! / /
# ! ! .
)(
* ( ! " " ! #+ #
! ) (/
(89-+
- 2 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ
& "
'"!
*
!
#
)!
&
(
)
'
*
$ .
.
( *" : ) " & +
*
# . /
! !"
!
2
" #
/
*" : # * .
! !
& " )
(." /
") " # + ) " .
. "#4
/
) /
# * .
! !
& " )
" () " /
! +
) " .
! !. "# -
$ . "' 2
) " #
!* / #
& " ) )! * ! . ) /
/
#
" )
' " . "# -! ! $ .
2
" # /
*" : # * ! ! / . .
#
.
() " & +
.
.
.
" * #
" )
" . "# $ .
. "#4 ! /
) /
# * .
! !
& " )
.
"
" )
!
. "#
' 11
2
" #
/
*" : # * .
/
" !
" *
"
) " .
. "#
; "0
/
* / ) #
/ . /.
.
" )
! *
.
.
* # #
'# .
2
" # /
*" : # * /
" !
*.
" )
. "#) % / /
# * /
"/ ".
!
& " ) !
! *
" !#
.
*" :
*
* / # */
"/ ".
"
) " .
"
. "#
'% : /
2
" # /
*" : # * /
.
.
" *(
* " +
*
! ! (/
+ / # */
- 3 of 38-
!
'
'
'
'/
'
http://dear.to/abusalma
+
'
&
!
"
,
-
&
#
'
"+
.
&
'
!
!
!
"
#
/
"/ ". . " * ) " & # * / . ! " & # . / " # .
#
" *) " & 0
) " .
/
"
/ ) # */
"/ ". " & #
() " &
"+ / "
() " & 0
"+
#
/ 0 *
.
.
(
) " &+
.
. "& #
" *
. / "
) . # (
+
. # / ) " & # *
! "& # . / " ) . # / " . . . #
"
.
.
/
$ '
#
# .
* ) 0 *
< = * / !.
/ *
!" 0 . . ) /
.
. .
# *
! !
* #
) "
!
. "#
11
!
! . "#
4 :1 4 0 "
. "# ."
%
. "#
>
. "# ? @
/
!
. "#
@ A
'''
- 4 of 38-
http://dear.to/abusalma
!
0
#
+
1
2
2
3
2
)
/'
4
-
5
!
'
B
! *
**
# * /
" )
" / % :#
(9-CC+
B
&
%
(8--+.
$
' D<
C 2
"
.
"! :
*) *
> :
> #
% /
*.
) !
.
/
/
/1 21
/ /
4 !! / /
!
'
/
. "# 4
. "#
/1 21
!
( ! . "# /1 21
! . "#
4 :1 4 0 " '''
#
@
& # / " % :#
" ''' "/ )
!
) "
) / /
" * #
@
&#
? .
" *
"
E /
@
&#
= 1/ / "
. ' . ) " & / " % :#
/ . ! *.
" *
! . ) " & / " % :#
/) .
/
= 1 /' B
! ( '
)
+
E
! ! .
$ * / / /
. "#
>
0 * '''
% ) "
. "#
/ F
% /
1/
. "# / 2 " @
. "#
" G
"
/ # * ) * *. ) /
/
.
. "#
!".
'
% ) "
. "#
>
. "#
0 *
. "#
4 :1
/
1/ >
. "#
4 :1
/1 21
.
. "#
4 :1 4 0 " /
. "# ? " //
$ . # * ".
/
" # /
. "# !
. "# G
$
. "# /
"" +
,
. "# > "/
$
. "# 4 0 "'
% ) " .
. "#
2 & /
. "# !/
. "#
H'
"
"! :
! *
. "#
- 6 of 38-
http://dear.to/abusalma
'
(0
'
'
%
!
!( 4
!
&
1
9
$
%
!
#
.
. "# -! ! $ . "
. "# -! !
!
. "# / 2
.
. "#
! / 4 . !/
. "# /1 21
'
% ) " .
&
%
. "# /
.
!
. "#
4 :1 4 0 "
11
! *.
. # / / !.
#
!
)
/ . "
. #
*
/ !. ) / *
4 :1 4 0 "// !
! /
#
C
"! .
/ . ! "!
/ #
! * . !
. / : # '
- 7 of 38-
http://dear.to/abusalma
#
:
"
:
#
#
"
"
;
!
&
/
(5
!
#
!
>>?(8.! >>>?7(!
%
2 !.
! !
)
"
" *.
/ " ! !
# / *
'
- 8 of 38-
)
@?*(!
" *
http://dear.to/abusalma
A
#
!
"
A
+
#
&
!
!
!
!
!
!
!
-
(6
7
(
&
B
(-8
DD +
. "#
!
I
$
!
(-
- 9 of 38-
! (- CC C +
+ (-+/
(-9
# /
D 2 ' - "+'
<
B
! ! !
. "# * " . ! 2 ' %
. "# 0 (-- C C +'
)
$
$
$
"
- 12 of 38-
:
. " !
/
0
(-%
-$
!
http://dear.to/abusalma
>
"
D>
2
*0
!
'
$
9* )
!
!
!
3
$
!
!
5
(
!
&
!
! *4
*
%
- !
I-# #
/ / ! ) "& #
/ " ) / / .
* " #
) " "& # ) / / .4 0 1
" ! ) -" @'
B
! ! !
-$ . "# 0 (-- C C +'
C # *
! / .0
/
# / # * / !.
/ * !
0
0
/
* !
. /
*) 0
# 7
/ ! " . / '
- 13 of 38-
http://dear.to/abusalma
'
'
!
.
'
9
'
"
&
!
0
!9
)
- 14 of 38-
http://dear.to/abusalma
9
4
%
!
F
D
3
C
!
F
"
>
"
!
>
D
A
C
B
E
!
5
'
!
- 15 of 38-
A
http://dear.to/abusalma
%
& & ?
!
!
!
#
!
&
& &
& &
& &
!
!
!
!
- 16 of 38-
!
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ : :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻃﻨﹰﺎ
'"!
)! & "
#
(
&!
"
1
&
&
-
!
-
(
-
*
%
&
&
+
!
&
- 17 of 38-
-
http://dear.to/abusalma
&
*5
*6
>
3 "
-
B
>
;
>
>
2 #'
>
"
2
/
A
'
$
/
>
>
> A
F
2
>
>
AA
!
!
&
!
#
2
"
! " # /
% !/
/
/
. "# 2 ' $
2
"
. "
/
)
. "# -! ! ! /
$
. "# / 2 " @
' % *
!
/ + 0 # *!
. )
(." .+ )
# *0 !
#
# . . '
. "# 2 ' $ ."
/
. "#
!/
."
J /'
$ . "# /
$
. "# 4 !/
$
0 *
.
.
)
() " &
" ! ! " / ) "& # "& #
- 18 of 38-
http://dear.to/abusalma
&
!
>
&
!
%
$
&
C
&
&
#
#
#A
& >
;
ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ
2
&
"
"+
+
"+
- 19 of 38-
3
http://dear.to/abusalma
ﺍﻝ ﹶﻘﻭﺍﻋِـ ﺩ ﺍﻝ ﱠﺫ ﻫ ِﺒﻴـ ﹸﺔ
ﻑ
ﺢ ﻭﺍﻝﻀـﻌِﻴـ ِ
ِﻝ ﻤﻌِ ﺭﻓﹶـ ِﺔ ﺍﻝﺼـﺤِﻴـ ِ
ﺤﺩِﻴﺜِـﻴـ ِﺔ
ﺕ ﺍﻝـ
ﻥ ﺍﻝـ ﻤﺭِ ﻭﻴﺎ ِ
ِﻤ
ﺗﺄﻟﻴﻒ
ﺃﰊ ﻋﻤﺮ ﺃﺳﺎﻣﺔ ﺑﻦ ﻋﻄﺎﻳﺎ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺘﻴﱯ
- 20 of 38-
http://dear.to/abusalma
ﺚ
ﺤ ِﺪﻳ ِ
ﺤ ﹾﻜ ِﻢ ﻋ ﹶﻠﻰ ﺍﻟـ
ﹶﻗﻮﺍ ِﻋﺪِ ﻓﻲ ﹶﻛ ﻴ ِﻔﻴِ ﺔ ﺍﻟـ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،ﺃﻣﺎ ﺑﻌﺪ :
ﻓﻬﺬﻩ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﺍﻟﻨﺎﻗﺪ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠـﻰ
ﺍﳊﺪﻳﺚ ﺑﺎﻟﺼﺤﺔ ﺃﻭ ﺍﻟﻀﻌﻒ .ﺍﻋﻠﻢ ﺭﲪﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ؛ ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ
ﺣﺪﻳﺚ "ﻣﺎ" ﺑﺎﻟﺼﺤﺔ ﺃﻭ ﺍﻟﻀﻌﻒ ﺗﺘﺒﻊ ﻓﻴﻪ ﺧﻄﻮﺗﺎﻥ:
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺩﻭﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﱳ .
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻃﻨﹰﺎ) ، (29ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﺍﳊﻜـﻢ
ﻋﻠﻰ ﺍﳌﱳ ﺃﻳﻀﹰﺎ ]ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﲨﻠﺔ[.
) (29ﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺬﻫﱯ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ] :ﻓﺈﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺫﻟﻚ
ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺷﺮﻁ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﻭﰲ ﺍﻟﺒﺎﻃﻦ ﳍﺎ ﻋﻠﻞ ﺧﻔﻴﺔ
ﻣﺆﺛﺮﺓ[ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ). (175/17
- 21 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ .
ﻳﺘﺒﻊ ﰲ ﺫﻟﻚ ﲬﺴﺔ ﺃﻣﻮﺭ :
- 1ﲤﻴﻴﺰ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﻏﲑﻩ):(30
) (30ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ:
ﺃ -ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺎﻟﺜﻘﺎﺕ ﻛﻜﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ
ﳐﺘﺺ ﺑﺎﻟﻀﻌﻔﺎﺀ ﻛﻜﺘﺎﺏ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﺼﻐﲑ ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺟﺎﻣﻊ
ﺷﺎﻣﻞ ﻟﻠﺜﻘﺎﺕ ﻭﻏﲑﻫﻢ ﻛﺎﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ.
ﺏ-ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﺎﻡ ﻻ ﳜﺘﺺ ﺑﺮﺟﺎﻝ ﻛﺘﺎﺏ ﺃﻭ ﻛﺘﺐ ﳐﺼﻮﺻﺔ ﻛﺎﻟﺘﺎﺭﻳﺦ
ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ ،ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﺨﺼﺺ
ﺑﻜﺘﺐ ﻣﻌﻴﻨﺔ ﻛﺘﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ .
ﺕ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﺎﺹ ﺑﺒﻠﺪ ﻣﻌﲔ ﻛﻜﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺟﺮﺟﺎﻥ ﻟﻠﺠﺮﺟﺎﱐ ،ﻭﻣﻨﻬﺎ
ﻣﻼ ﳜﺘﺺ ﻛﺄﻛﺜﺮﻫﺎ .
ﺙ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻄﺒﻘﺎﺕ ﻛﺎﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ ،ﻭﻣﻨﻬﺎ
ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻛﺄﻏﻠﺒﻬﺎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻮﻓﻴﺎﺕ ﻛﻜﺘﺎﺏ
ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ﻟﻠﺼﻔﺪﻱ.
ﺝ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺸﻴﻮﺥ ﺑﻌﺾ ﺍﻷﺋﻤﺔ )ﻣﻌﺎﺟﻢ ﺍﻟﺸﻴﻮﺥ( ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ
ﳐﺘﺺ ﺑﺒﻴﺎﻥ ﻣﻦ ﱂ ﻳﺮﻭ ﻋﻨﻪ ﺇﻻ ﺭﺍﻭ ﻭﺍﺣﺪ ﻭﻫﻲ ﻛﺘﺐ ﺍﳌﻨﻔﺮﺩﺍﺕ ﻭﺍﻟﻮﺣﺪﺍﻥ ،
ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺮﻭﺍﻳﺔ ﺍﻷﻛﺎﺑﺮ ﻋﻦ ﺍﻷﺻﺎﻏﺮ ،ﻭﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ،ﻭﻣﻨﻬﺎ
- 22 of 38-
http://dear.to/abusalma
ﻭﳌﻌﺮﻓﺔ ﺍﻟﺮﺍﻭﻱ ﻃﺮﻕ ﻣﻨﻬﺎ:
ﺃ( ﺃﻥ ﻳﺒﻴﻨﻪ ﺗﻠﻤﻴﺬﻩ ﲝﻴﺚ ﻻ ﻳﺸﺘﺒﻪ ﻣﻊ ﻏﲑﻩ ،ﻛﺄﻥ ﻳﻘﻮﻝ ﺃﺑﻮ ﻧﻌـﻴﻢ
ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻛﲔ :ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ..،
ﺏ( ﻋﻦ ﻃﺮﻳﻖ ﺗﻼﻣﺬﺓ ﺍﻟﺮﺍﻭﻱ ﻭﺷﻴﻮﺧﻪ ﰲ ﺍﻟﺴﻨﺪ ﻳﺘﻌـﺮﻑ ﻋﻠﻴـﻪ
ﻏﺎﻟﺒﹰﺎ ).(31
ﺕ( ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺮﺍﻭﻱ ﲟﻼﺯﻣﺘﻪ ﻟﺸﻴﺨﻪ ؛ ﻓﺈﺫﺍ ﺃﻤﻪ ﻋـﺮﻑ ﺃﻧـﻪ
ﺷﻴﺨﻪ ﺍﳌﻤﻴﺰ ،ﻭﺇﻻ ﻓﺂﺧﺮ.
ﻣﺜﻞ ﺃﰊ ﻧﻌﻴﻢ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﱂ ﻳﻨﺴﺒﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﺭﻭﻯ
ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻓﻴﻨﺺ ﻋﻠﻴﻪ) (.
ﻛﺘﺐ ﺍﻷﻧﺴﺎﺏ ،ﻭﻛﺘﺐ ﺭﻭﺍﻳﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻦ ﺍﻵﺑﺎﺀ ،ﻭﻋﻜﺴﻪ ،ﻭﻣﻦ ﺭﻭﻯ ﻋﻦ
ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ،ﻭﻛﺘﺐ ﺍﻟﺴﺆﺍﻻﺕ ﻭﺍﻟﻌﻠﻞ..
ﻭ ِﺫ ﹾﻛ ﺮ ﺃﻣﺜﻠﺘﻬﺎ ﻳﻄﻮﻝ.
) (31ﻭﺫﻟﻚ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺫﻟﻚ ﻣﺜﻞ :ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ
ﻟﻠﻤﺰﻱ ،ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ،ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ،
ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻟﻠﺨﻄﻴﺐ ،ﺍﻟﺘﻘﻴﻴﺪ ﻻﺑﻦ ﻧﻘﻄﺔ ،ﻭﺫﻳﻞ ﺍﻟﺘﻘﻴﻴﺪ ﻟﻠﺘﻘﻲ ﺍﻟﻔﺎﺳﻲ...
) (32ﺍﻧﻈﺮ ﺍﻟﺒﺤﺚ ﺍﻟﻨﻔﻴﺲ ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﺍﻟﺬﻫﱯ ﰲ ﺭﻓﻊ ﺍﻻﺷﺘﺮﺍﻙ ﺑﲔ ﺍﻟﺴﻔﻴﺎﻧﲔ
ﻭﺍﳊﻤﺎﺩﻳﻦ .ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ).( 466-464/7
- 23 of 38-
http://dear.to/abusalma
ﻭﻣﺜﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﱂ ﻳﻨﺴﺒﻪ ،ﺃﻣـﺎ
ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻧﺴﺒﻪ).(33
ﺙ( ﻋﻦ ﻃﺮﻳﻖ ﻃﺒﻘﺔ) (34ﺍﻟﺮﺍﻭﻱ ﻭﻃﺒﻘﺔ ﺷﻴﻮﺧﻪ ﻭﺗﻼﻣﺬﺗﻪ).(35
ﺝ( ﺃﻥ ﻳﻨﺺ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺍﻭﻱ ﻫﻮ ﻓﻼﻥ ﲝﻴﺚ ﻻ ﻳـﺸﺘﺒﻪ
ﻣﻊ ﻏﲑﻩ.
ﻼ -ﻓﻴﺸﺘﺒﻪ ﻣﻊ ﻏﲑﻩ ﻓﻴﻨﺺ
ﻭﻣﺜﻠﻪ ﺇﺫﺍ ﻭﺟﺪ ﰲ ﺇﺳﻨﺎﺩ ﻷﰊ ﺩﺍﻭﺩ –ﻣﺜ ﹰ
ﺇﻣﺎﻡ) (36ﻋﻠﻰ ﺃﻥ ﺍﳌﺸﺘﺒﻪ ﻣﻌﻪ ﱂ ﳜﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ .
) (33ﺍﻧﻈﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ) (285/13ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ .ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﻛﺜﺮﺓ
ﺍﻟﺴﺆﺍﻝ ﺭﻗﻢ. 7293/
) (34ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻄﺒﻘﺎﺕ :ﻃﺒﻘﺎﺕ ﺧﻠﻴﻔﺔ ﺑﻦ ﺧﻴﺎﻁ ،ﻃﺒﻘﺎﺕ
ﺍﺑﻦ ﺳﻌﺪ ،ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ،ﺍﳌﻌﲔ ﰲ ﻃﺒﻘﺎﺕ ﺍﶈﺪﺛﲔ ﻟﻠﺬﻫﱯ ،ﺗﺬﻛﺮﺓ
ﺍﳊﻔﺎﻅ ﻟﻠﺬﻫﱯ ،ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ .. ،
) (35ﻣﺜﺎﻟﻪ :ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ..ﻓﻴﻮﺟﺪ ﺬﺍ ﺍﻻﺳﻢ ﺷﺨﺼﺎﻥ:
ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﺨﻌﻲ ﺗﺎﺑﻌﻲ ﻛﺒﲑ ﳐﻀﺮﻡ ،ﻭﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻳﺰﻳﺪ ﻣﻦ
ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ.
ﻓﺎﻟﺮﺍﻭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﻴﹰﺎ ﳐﻀﺮﻣﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ
ﻫﻮ ﺍﺑﻦ ﻳﺰﻳﺪ .ﺍﻧﻈﺮ :ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ)ﺹ- 226/ﺍﻟﺮﺳﺎﻟﺔ( .
- 24 of 38-
http://dear.to/abusalma
ﺡ( ﻳﺮﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﳌﺘﻔـﻖ ﻭﺍﳌﻔﺘـﺮﻕ) ، (37ﻭﻛﺘـﺐ ﺍﳌﺆﺗﻠـﻒ
ﻭﺍﳌﺨﺘﻠﻒ) ، (38ﻭﻛﺘﺐ ﺍﳌﺸﺘﺒﻪ).(39
ﺥ( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺻﺤﺎﺑﻴﹰﺎ ﺃﻭ ﻳﻈﻦ ﺃﻧﻪ ﺻﺤﺎﰊ ﻳﺮﺟﻊ ﺇﱃ ﻛﺘـﺐ
ﺍﻟﺼﺤﺎﺑﺔ) ، (40ﻭﺇﱃ ﻛﺘﺐ ﺍﳌﺮﺍﺳﻴﻞ ). (41
) (36ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ ﰲ ﺫﻟﻚ :ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻭﻓﺮﻭﻋﻪ ،ﻭﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ
ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ.
) (37ﻣﺜﻞ ﻛﺘﺎﺏ" :ﺍﳌﺘﻔﻖ ﻭﺍﳌﻔﺘﺮﻕ" ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ " ،ﻣﻮﺿﺢ ﺃﻭﻫﺎﻡ ﺍﳉﻤﻊ
ﻭﺍﻟﺘﻔﺮﻳﻖ" ﻟﻠﺨﻄﻴﺐ ﺃﻳﻀﹰﺎ..
) (38ﻣﺜﻞ ﻛﺘﺎﺏ" :ﺍﳌﺆﺗﻠﻒ ﻭﺍﳌﺨﺘﻠﻒ" ﻟﻌﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﺯﺩﻱ ،ﻭ"ﺍﳌﺆﺗﻠﻖ
ﻭﺍﳌﺨﺘﻠﻒ" ﻟﻠﺪﺍﺭﻗﻄﲏ ،ﻭ"ﺍﳌﺆﺗﻠﻒ ﻭﺍﳌﺨﺘﻠﻒ" ﻻﺑﻦ ﻃﺎﻫﺮ ﺍﻟﻘﻴﺴﺮﺍﱐ ،ﻭﻣﻦ
ﺃﲨﻌﻬﺎ ﻭﺃﺑﺪﻋﻬﺎ ﻛﺘﺎﺏ "ﺍﻹﻛﻤﺎﻝ" ﻟﻸﻣﲑ ﺍﺑﻦ ﻣﺎﻛﻮﻻ.
) (39ﻣﺜﻞ" :ﺗﻠﺨﻴﺺ ﺍﳌﺘﺸﺎﺑﻪ" ﻟﻠﺨﻄﻴﺐ " ،ﺗﺎﱄ ﺗﻠﺨﻴﺺ ﺍﳌﺘﺸﺎﺑﻪ" ﻟﻪ " ، ،ﻣﺸﺘﺒﻪ
ﺍﻟﻨﺴﺒﺔ" ﻟﻠﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻷﺯﺩﻱ ،ﻛﺘﺎﺏ "ﺍﳌﺸﺘﺒﻪ" ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ ،
ﻭﻛﺘﺎﺏ "ﺗﺒﺼﲑ ﺍﳌﻨﺘﺒﻪ ﺑﺘﺤﺮﻳﺮ ﺍﳌﺸﺘﺒﻪ" ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ،ﻭﻛﺘﺎﺏ "ﺗﻮﺿﻴﺢ
ﺍﳌﺸﺘﺒﻪ" ﻻﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ.
) (40ﻣﻦ ﺃﺷﻬﺮﻫﺎ " :ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ" ﻷﰊ ﻧﻌﻴﻢ " ،ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ" ﻻﺑﻦ ﻗﺎﻧﻊ ،
"ﺍﻻﺳﺘﻴﻌﺎﺏ" ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ " ،ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ" ﻻﺑﻦ ﺍﻷﺛﲑ " ،ﺍﻹﺻﺎﺑﺔ" ﻟﻠﺤﺎﻓﻆ
ﺍﺑﻦ ﺣﺠﺮ.
- 25 of 38-
http://dear.to/abusalma
ﺩ( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺑﺎﻟﻜﻨﻴﺔ ﻓﲑﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﻟﻜﲎ) ، (42ﻭﺇﺫﺍ ﻛﺎﻥ
ﺑﺎﻟﻠﻘﺐ ﻳﺮﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﻷﻟﻘﺎﺏ).(43
ﺫ( ﺇﺫﺍ ﱂ ﳝﻜﻦ ﲤﻴﻴﺰ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﻏﲑﻩ ؛ ﻓﺈﺫﺍ ﻛـﺎﻧﻮﺍ –ﺃﻭ ﻛﺎﻧـﺎ -
ﺛﻘﺎﺕ ﻓﺎﻟﺴﻨﺪ ﺻﺤﻴﺢ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﻟﻠﺘـﺼﺤﻴﺢ ،ﻭﺇﺫﺍ
ﻛﺎﻧﻮﺍ –ﺃﻭ ﻛﺎﻧﺎ -ﺿﻌﻔﺎﺀ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﺿـﻌﻴﻔﹰﺎ
ﻓﻴﺘﻮﻗﻒ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺴﻨﺪ )(44ﺣﱴ ﻳﻨﻈﺮ ﻫﻞ ﻟﻪ ﻣﺘـﺎﺑﻊ ﺃﻭ ﺷـﺎﻫﺪ ؟
ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ . -
)(41ﻛﻜﺘﺎﺏ "ﺍﳌﺮﺍﺳﻴﻞ" ﻷﰊ ﺩﺍﻭﺩ " ،ﺍﳌﺮﺍﺳﻴﻞ" ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ " ،ﲢﻔﺔ
ﺍﻟﺘﺤﺼﻴﻞ" ﻟﻠﻌﻼﺋﻲ.
) (42ﻣﺜﻞ :ﻛﺘﺎﺏ "ﺍﻟﻜﲎ" ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭ"ﺍﻟﻜﲎ" ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ،ﻭ"ﺍﻟﻜﲎ
ﻭﺍﻷﲰﺎﺀ" ﻟﻠﺪﻭﻻﰊ ،ﻛﺘﺎﺏ "ﺍﻟﻜﲎ" ﻷﰊ ﺃﲪﺪ ﺍﳊﺎﻛﻢ " ،ﺍﳌﻘﺘﲎ ﰲ ﺳﺮﺩ
ﺍﻟﻜﲎ" ﻟﻠﺬﻫﱯ.
) (43ﻣﺜﻞ ﻛﺘﺎﺏ"ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﰲ ﺍﻟﻜﲎ ﻭﺍﻷﻟﻘﺎﺏ" ﻻﺑﻦ ﻣﻨﺪﻩ ،ﻭﻛﺘﺎﺏ"ﻧﺰﻫﺔ
ﺍﻷﻟﺒﺎﺏ ﰲ ﺍﻷﻟﻘﺎﺏ" ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﻗﺪ ﺧﺼﺺ ﺍﳌﺰﻱ ﰲ ﻛﺘﺎﺑﻪ
ﻼ ﰲ ﺁﺧﺮﻩ ﻋﻦ ﺍﻷﻟﻘﺎﺏ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ
"ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ" ﻓﺼ ﹰ
ﺬﻳﺒﻪ ﻭﺗﻘﺮﻳﺒﻪ.
) (44ﻭﺍﻟﺘﻮﻗﻒ ﲟﻌﲎ :ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺴﻨﺪ ؛ ﺃﻱ :ﺍﳊﻜﻢ ﺑﻀﻌﻔﻪ.
- 26 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﻋﺪﺍﻟﺔ ﺍﻟﺮﺍﻭﻱ :ﻭﺫﻟﻚ ﺇﻣﺎ ﺑﺎﺷﺘﻬﺎﺭﻩ ﺑﺎﻟﻌﺪﺍﻟﺔ ،ﻭﺇﻣـﺎﺑﻨﺺ ﺇﻣﺎﻡ )ﻣﻌﺘﱪ( ﻋﻠﻰ ﻋﺪﺍﻟﺘﻪ ،ﻭﺫﻟﻚ ﺑﺸﺮﻁ ﺧﻠﻮ ﺍﻟﺮﺍﻭﻱ ﳑﺎ ﳜـﻞ
ﺑﻌﺪﺍﻟﺘﻪ .
ﺇﺫﺍ ﱂ ﻳﺸﺘﻬﺮ ﺍﻟﺮﺍﻭﻱ ﺑﻌﺪﺍﻟﺔ ﻭﱂ ﻳﻮﺛﻖ ﻣﻦ ﻣﻌﺘﱪ ﻓﻠﻪ ﺣﺎﻻﺕ:
ﺃ( ﺃﻥ ﻳﺮﻭﻱ ﻋﻨﻪ ﲨﻊ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭﱂ ﻳﺄﺕ ﲟﺎ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻓﻬﻮ ﺛﻘﺔ ،
ﻭﻳﺘﺄﻛﺪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻃﺒﻘﺔ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﻭﺍﺳﻄﻬﻢ.
ﺏ( ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻟﻠﺮﺍﻭﻱ ﺗﻌﺪﻳﻞ ﻟﻪ .
ﺕ( ﺗﺮﺗﻔﻊ ﺟﻬﺎﻟﺔ ﺍﻟﻌﲔ ﺑﺮﻭﺍﻳﺔ ﺛﻘﺔ ﺃﻭ ﺭﺍﻭﻳﲔ ﻋﻨﻪ).(45
ﺙ( ﺇﺫﺍ ﺭﻭﻯ ﺍﻬﻮﻝ ﺣﺪﻳﺜﹰﺎ ﻣﻮﺿـﻮﻋﹰﺎ ﺃﻭ ﻣﻨﻜـﺮﹰﺍ ﻭﻻ ﻳﻮﺟـﺪ ﰲ
ﺳﻨﺪﻩ ﻣﻦ ﲢﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺘﺒﻌﺔ ﻓﻴﺘﻬﻢ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﺍﻬﻮﻝ ﺑﻌﻬﺪﺗﻪ).(46
ﺝ( ﺇﺫﺍ ﺭﻭﻯ ﺇﻣﺎﻡ –ﻋﺮﻑ ﺃﻧﻪ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﺛﻘﺔ -ﻋﻦ ﺭﺍﻭ ﻓﻬﻮ
ﺗﻮﺛﻴﻖ ﻟﻠﺮﺍﻭﻱ ﻭﺣﻜﻢ ﺑﻌﺪﺍﻟﺘﻪ ﻋﻨﺪ ﺫﻟﻚ ﺍﻹﻣﺎﻡ .
ﺡ( ﺗﺼﺤﻴﺢ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ﻹﺳﻨﺎﺩ ﺣﺪﻳﺚ ﻳﻌﺪ ﺗﻮﺛﻴﻘﹰﺎ ﳉﻤﻴﻊ ﺭﻭﺍﺗﻪ .
)(45ﻭﻛﺬﻟﻚ ﺗﺮﺗﻔﻊ ﺟﻬﺎﻟﺔ ﻋﻴﻨﻪ ﺑﺘﻮﺛﻴﻖ ﻣﻌﺘﱪ ﺃﻭ ﺑﺘﻌﺪﻳﻞ ﺇﻣﺎﻡ )ﻣﻌﺘﱪ( .
) (46ﺍﻧﻈﺮ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ). (216/4) ، (91/3) ، (103/2
- 27 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﺿﺒﻂ ﺍﻟﺮﺍﻭﻱ :ﻭﳌﻌﺮﻓﺔ ﺿﺒﻂ ﺍﻟﺮﺍﻭﻱ ﻃﺮﻳﻘﺘﺎﻥ:
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ :ﺗﻮﺛﻴﻖ ﺍﻷﺋﻤﺔ ﻟﻠﺮﺍﻭﻱ .
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﱐ :ﺑﺴﱪ ﻣﺮﻭﻳﺎﺗﻪ ﻭﺗﺘﺒﻌﻬﺎ ،ﻭﻋﺮﺿـﻬﺎ ﻋﻠـﻰ ﺭﻭﺍﻳـﺔ
ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ؛ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﳌﻮﺍﻓﻘﺔ ﻓﻬﻮ ﺍﻟﺜﻘﺔ ،
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻓﻬﻮ ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﺍﳌﺘـﺮﻭﻙ ،
ﻭﺇﻥ ﻛﺎﻧﺖ ﻭﺟﺪﺕ ﻋﻨﺪﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻊ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻬـﻮ
ﺍﻟﺼﺪﻭﻕ ﻭﺣﺴﻦ ﺍﳊﺪﻳﺚ).(47
ﻭﻫﻨﺎ ﺗﺴﻌﺔ ﺃﻣﻮﺭ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ:
ﺃﻭ ﹰﻻ :ﲨﻊ ﺃﻗﻮﺍﻝ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﺍﻟﺮﺍﻭﻱ.
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻴﻬﻢ).(48
) (47ﺍﻧﻈﺮ :ﺍﻟﺘﻨﻜﻴﻞ ﻟﻠﻌﻼﻣﺔ ﺍﳌﻌﻠﻤﻲ) ، (67-66/1ﺳﲑ ﺃﻋﻼﻡ
ﺍﻟﻨﺒﻼﺀ) ، (95،429/9ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ)-415/2) ، (405،521/1
( 103 ،188/ 4) ، (416
)(48ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﻧﺴﺒﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻺﻣﺎﻡ ﺍﳌﺘﻜﻠﻢ ﺑﺬﻟﻚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﹰﺎ ؛
ﺃﻣﺎ ﺳﻨﺪﹰﺍ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﻣﺘﻨﹰﺎ ﻓﻠﻮﻗﻮﻉ ﺃﺧﻄﺎﺀ ﰲ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻷﺋﻤﺔ ﺃﻭ ﺍﻟﻨﻘﻞ
ﺑﺎﳌﻌﲎ ﺍﳌﺆﺩﻱ ﻻﺧﺘﻼﻝ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﳌﺘﻜﻠﻢ.
- 28 of 38-
http://dear.to/abusalma
ﺛﺎﻟﺜﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﻣﻦ ﻳﻌﺘﻤ ﺪ ﻗﻮﻟﻪ ﳑﻦ ﻻ ﻳﻌﺘﻤ ﺪ).(49
ﺭﺍﺑﻌﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺍﻹﻣﺎ ِﻡ ﺍﳌﺘ ﹶﻜﱢﻠ ِﻢ ﰲ ﺍﻟﺮﺍﻭﻱ ؛ ﻫﻞ ﻫﻮ ﺗﻠﻤﻴ ﹸﺬ ﺍﻟـﺮﺍﻭﻱ ﺃﻡ
ﺑﻠﺪﻳ ﻪ ﺃﻡ ﻣﻌﺎﺻ ﺮ ﻟﻪ ﺃﻡ ﻣﺘﺄﺧ ﺮ ﻋﻨﻪ؟ .
ﺧﺎﻣﺴﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺩﺭﺟ ِﺔ ﺍﻹﻣﺎ ِﻡ ﻫﻞ ﻫﻮ ﻣﻌﺘﺪ ﹲﻝ ﺃﻡ ﻣﺘﺴﺎﻫ ﹲﻞ ﺃﻡ ﻣﺘﺸﺪﺩ؟
.
ﺡ ﺃﻭ ﺍﻟﺘﻌﺪِﻳ ِﻞ ﺇ ﹾﻥ ﻭ ِﺟ ﺪ.
ﳉ ﺮ ِ
ﺐﺍ ﹶ
ﺳﺎﺩﺳﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺳﺒ ِ
ﻀ ِﻪ ﻣ ﻦ ﺍﹾﻟ ﻤ ﻌ ﺪ ِﻝ.
ﺡ ﺃﻭ ﻧﻘ ِ
ﺳﺎﺑﻌﹰﺎ :ﺗﻔﺴ ﲑ ﺍﳉﺮ ِ
ﺻ ِﺪ ﺍﻷﺋﻤ ِﺔ ﻣ ﻦ ﺃﻟﻔﺎ ِﻇ ِﻬ ﻢ ،ﻭﻋﺒﺎﺭﺍِﺗ ِﻬ ﻢ ،ﻭ ﺣﺮﻛﺎِﺗ ِﻬ ﻢ
ﺛﺎﻣﻨﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﻣﻘﺎ ِ
ﺡ ﻭﺍﻟﺘ ﻌﺪِﻳ ِﻞ).(50
ﳉ ﺮ ِ
ﺍﳌﺘ ﻌﱢﻠ ﹶﻘ ِﺔ ﺑﺎ ﹶ
ﺖ ﺃﻗﻮﺍ ﹸﻝ ﺍﻷﺋﻤـ ِﺔ ﰲ ﺍﻟـﺮﺍﻭﻱ.
ﺗﺎﺳﻌﹰﺎ :ﺍﳉﻤ ﻊ ﻭﺍﻟﺘﺮﺟﻴ ﺢ ﺇﺫﺍ ﺗﻌﺎﺭﺿ ِ
]ﺧﻼﺻ ﹸﺔ ﺍﻟﻘﻮ ِﻝ ﰲ ﺍﻟﺮﺍﻭﻱ[.
)(49ﺍﻧﻈﺮ ﻛﺘﺎﺏ] :ﺫﻛﺮ ﻣﻦ ﻳﻌﺘﻤﺪ ﻗﻮﻟﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ[ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ
ﻭﺭﺳﺎﻟﺔ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ]:ﺍﳌﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﺮﺟﺎﻝ[.
)(50ﻭﺍﻧﻈﺮ ﰲ ﺫﻟﻚ :ﺍﻟﻔﺼﻮﻝ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ ﰲ ﻛﺘﺐ ﺍﳌﺼﻄﻠﺢ ﻛﻔﺘﺢ ﺍﳌﻐﻴﺚ
ﻟﻠﺴﺨﺎﻭﻱ " ،ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﳉﺮﺡ ﺍﻟﻨﺎﺩﺭﺓ" " ،ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻟﻨﺎﺩﺭﺓ"
ﻛﻼﳘﺎ ﻟﻠﺪﻛﺘﻮﺭ ﺳﻌﺪﻱ ﺍﳍﺎﴰﻲ " ،ﺿﻮﺍﺑﻂ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ" ﻟﻠﺸﻴﺦ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺒﺪ ﺍﻟﻠﻄﻴﻒ.
- 29 of 38-
http://dear.to/abusalma
ﺨ ِﻪ ﻭﹶﻟﻬﺎ ﺻﻮﺭ:
ﻣﻌﺮﻓ ﹸﺔ ﻋﻼﻗ ِﺔ ﺍﻟﺮﺍﻭﻱ ﻣ ﻊ ﺷﻴ ِﻂ ،ﺃﻭ ﺗﻐﻴ ﺮ ﺗ ﻐﻴﺮﹰﺍ ﻣ ﺆﺛﱢﺮﹰﺍ ﻋﻠﻰ ﺭﻭﺍﻳِﺘ ِﻪ
]ﺃ[ -ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻴ ﺦ ﳑﻦ ﺍﺧﺘﻠ ﹶ
؛ ﻓﻴﻨﻈ ﺮ ﻫﻞ ﲰ ﻊ ﻣﻨﻪ ﺍﻟﺮﺍﻭﻱ ﻗﺒ ﹶﻞ ﺍﺧﺘﻼ ِﻃ ِﻪ ﺃﻭ ﺗﻐﻴ ِﺮ ِﻩ ﺃ ﻡ ﺑﻌ ﺪ ﺫﻟﻚ ؟
ﻁ ﺃﻭ ﺍﻟﺘ ﻐﻴ ِﺮ ،ﻭﺍﻟـﺸﻴ ﺦ ﰲ ﺃﺻـِﻠ ِﻪ
ﻓﺈ ﹾﻥ ﻛﺎﻥ ﲰﺎﻋﻪ ﻣﻨﻪ ﻗﺒ ﹶﻞ ﺍﻻﺧﺘﻼ ِ
ﺖ ﺭﻭﺍﻳﺘ ﻪ .
ﻣﻘﺒﻮ ﹶﻝ ﺍﻟﺮﻭﺍﻳ ِﺔ ﹸﻗِﺒﹶﻠ
ﺕ ﺭﻭﺍﻳﺘـﻪ ،
ﻁ ﺃﻭ ﺍﻟﺘ ﻐﻴـ ِﺮ ؛ ﺭ ﺩ
ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﲰﺎ ﻋ ﻪ ﻣﻨ ﻪ ﺑﻌ ﺪ ﺍﻻ ﺧﺘِﻼ ِ
ﻒ.
ﻀ ﻌ ِ
ﺴﻨ ِﺪ ﺑﺎﻟ
ﻭ ﺣ ِﻜ ﻢ ﻋﻠﻰ ﺍﻟ
ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﻫﻞ ﲰﻊ ﻣﻨﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ ﺃﻭ ﺑﻌﺪﻩ ،ﺃﻭ ﲰـﻊ
ﻣﻨﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ ﻭﺑﻌﺪﻩ ﻭﱂ ﻳﺘﻤﻴﺰ ﲰﺎﻋﻪ ﻣﻨﻪ ؛ ﺭﺩﺕ ﺭﻭﺍﻳﺘﻪ ﻭﺣﻜـﻢ
ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻟﻀﻌﻒ ).(51
ﻣﺜﺎﻟﻪ :ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺛﻘﺔ ﺍﺧﺘﻠﻂ ﻓﺮﻭﻯ ﻋﻨﻪ ﺷـﻌﺒﺔ ﻭﺳـﻔﻴﺎﻥ
ﺍﻟﺜﻮﺭﻱ ﻭﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﺟﺮﻳﺮ ﻭﺧﺎﻟـﺪ ﺑـﻦ
ﻋﺒﺪ ﺍﷲ ﻭﺍﺑﻦ ﻋﻠﻴﺔ ﺑﻌﺪ ﺍﺧﺘﻼﻃﻪ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﲪﺎﺩ ﺑﻦ ﺳـﻠﻤﺔ ﻗﺒـﻞ
ﺍﻻﺧﺘﻼﻁ ﻭﺑﻌﺪﻩ.
) (51ﻭﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ " :ﺍﻻﻏﺘﺒﺎﻁ ﲟﻌﺮﻓﺔ ﻣﻦ ﺭﻭﻱ ﺑﺎﻻﺧﺘﻼﻁ" ﻟﺴﺒﻂ ﺍﺑﻦ
ﺍﻟﻌﺠﻤﻲ ،ﻭﻛﺘﺎﺏ "ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻨﲑﺍﺕ ﰲ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﺧﺘﻠﻂ ﻣﻦ ﺍﻟﺮﻭﺍﺓ" ﻻﺑﻦ
ﺍﻟﻜﻴﺎﻝ ﻭﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ)- 598-555/2ﲢﻘﻴﻖ :ﺩ .ﻋﺘﺮ( .
- 30 of 38-
http://dear.to/abusalma
]ﺏ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﻣﻊ ﺷﻴﺨﻪ ؛ ﻫﻞ ﻫﻮ ﻣﻀﻌﻒ ﰲ ﺷﻴﺨﻪ
ﺃﻡ ﻻ ؟ ﻓﺈﻥ ﻛﺎﻥ ﻣﻀﻌﻔﹰﺎ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ﻛﺮﻭﺍﻳﺔ ﺳﻔﻴﺎﻥ ﺑـﻦ ﺣـﺴﲔ
ﺍﻟﻮﺍﺳﻄﻲ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ).(52
]ﺕ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﰲ ﺃﻫﻞ ﺑﻠﺪ ﻣﺎ ﻫﻞ ﻫﻮ ﻣﻀﻌﻒ ﻓـﻴﻬﻢ
ﺃﻡ ﻻ؟
)(53
ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻀﻌﻔﹰﺎ ﻓﻴﻬﻢ ﻭﺭﻭﻯ ﻋﻨﻬﻢ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ﻭﺫﻟﻚ ﻛﺮﻭﺍﻳﺔ
ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﺍﳊﺠﺎﺯﻳﲔ ﻓﺈﺎ ﺿﻌﻴﻔﺔ ).(54
]ﺙ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﰲ ﺃﻫﻞ ﺑﻠﺪ ﻣﺎ ﺇﺫﺍ ﺭﻭﻭﺍ ﻋﻨﻪ ؛ ﻫﻞ ﻫﻢ
)(55
ﺿﻌﻔﺎﺀ ﻓﻴﻪ ﺃﻡ ﻻ؟
ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺿﻌﻔﺎﺀ ﻓﻴﻪ ﻭﺭﻭﻭﺍ ﻋﻨﻪ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ .ﻭﺫﻟﻚ ﻛﺮﻭﺍﻳـﺔ
ﺍﻟﺸﺎﻣﻴﲔ ﻋﻦ ﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ﺍﳋﺮﺍﺳﺎﱐ ﻓﺈﺎ ﺿﻌﻴﻔﺔ.
) (52ﻭﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ] :ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﺿﻌﻔﻮﺍ ﰲ ﺑﻌﺾ ﺷﻴﻮﺧﻬﻢ[ ﻟﺸﻴﺨﻨﺎ :
ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﱀ ﺍﻟﺮﻓﺎﻋﻲ ،ﻭﺷﺮﺡ ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ ﻟﻺﻣﺎﻡ ﺍﺑﻦ
ﺭﺟﺐ). (672- 621/ 2
) (53ﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ :ﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ). (614- 609/2
) (54ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻣﻀﻌﻒ ﰲ ﻏﲑ ﺃﻫﻞ ﺑﻠﺪﻩ ﻛﺎﳊﺠﺎﺯﻳﲔ ﻭﺍﳌﺼﺮﻳﲔ
ﻭﺍﻟﻌﺮﺍﻗﻴﲔ.
)(55ﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ :ﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ). (620-614/2
- 31 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﻧﻘﻄﺎﻋﻪ ﻭﻓﻴﻪ ﺳﺒﻌﺔ ﺃﻣﻮﺭ :ﺍﻷﻭﻝ :ﺇﻥ ﻛﺎﻥ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺪ ﺛﻘﺎﺕ ،ﻭﺻﺮﺣﻮﺍ ﺑﺎﻟﺴﻤﺎﻉ ،ﺃﻭ ﲟـﺎ
ﻳﻘﺘﻀﻴﻪ ﻓﻬﻮ ﻣﺘﺼﻞ).(56
ﺍﻟﺜﺎﱐ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻨﺪ ﺑﺎﻟﻌﻨﻌﻨﺔ ﺃﻭ ﳓﻮﻫﺎ ؛ ﻓﻴﻨﻈﺮ :ﻫـﻞ ﺍﻟـﺮﺍﻭﻱ
ﻋﺎﺻﺮ ﺷﻴﺨﻪ ﺃﻡ ﻻ؟
ﻓﺈﻥ ﻛﺎﻥ ﱂ ﻳﻌﺎﺻﺮﻩ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻋﺎﺻﺮ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫـﻞ ﻟﻘﻴـﻪ ﺃﻡ ﱂ
ﻳﻠﻘﻪ ﺃﻡ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ؟
ﻓﺈﻥ ﱂ ﻳﻠﻘﻪ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﺮﺍﻭﻳﲔ ﺍﳌﺘﻌﺎﺻﺮﻳﻦ ﺍﻟﻠﻘﻴﺎ ﻭﺍﻟﺴﻤﺎﻉ ﻣﺎ ﱂ
ﺗﻮﺟﺪ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺴﻤﺎﻉ ﻛﻨﺺ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ،ﺃﻭ ﻋـﺪﻡ ﺇﻣﻜـﺎﻥ
ﺍﻟﻠ ِﻘ ﻲ ﻟﺼﻐﺮ ﺳﻦ ﺭﺍﻭ ﻻ ﳝﻜﻨﻪ ﺍﻟﺘﺤﻤﻞ ﻓﻴﻪ ،ﺃﻭ ﺍﺧـﺘﻼﻑ ﺑﻠـﺪ ﻣـﻊ
ﺍﻟﺘﺒﺎﻋﺪ ﻭﻋﺪﻡ ﺍﻟﺮﺣﻠﺔ.
ﺍﻟﺮﺍﺑﻊ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻘﻲ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫﻞ ﲰﻊ ﻣﻨـﻪ ﺃﻡ ﱂ
ﻳﺴﻤﻊ ﻣﻨﻪ ﺃﻡ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ؟
) (56ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﻣﺎ ﱂ ﻳﺘﺒﲔ ﺧﻼﻓﻪ ،ﻭﺫﻟﻚ ﺑﺘﺘﺒﻊ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﺳﻴﺄﰐ
ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ -ﰲ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ.- 32 of 38-
http://dear.to/abusalma
ﻓﺈﻥ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﻠﻘﻴﺎ ﺍﻟﺴﻤﺎﻉ ﻣﺎ ﱂ ﺗﻮﺟﺪ ﻗﺮﻳﻨـﺔ ﻋﻠـﻰ
ﻋﺪﻡ ﺍﻟﺴﻤﺎﻉ.
ﺍﳋﺎﻣﺲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﲰﻊ ﻣﻦ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫﻞ ﻫﻮ ﻣﺪﻟﺲ
ﺃﻡ ﻻ ؟
ﻓﺈﻥ ﻛﺎﻥ ﻏﲑ ﻣﺪﻟﺲ ﻓﺎﻟﺴﻨﺪ ﻣﺘﺼﻞ.
ﺍﻟﺴﺎﺩﺱ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻣﺪﻟﺴﹰﺎ ﻭﺭﻭﻯ ﺑﺎﻟﻌﻨﻌﻨﺔ ﺃﻭ ﳓﻮﻫـﺎ ﻋـﻦ
ﺷﻴﺦ ﲰﻊ ﻣﻨﻪ ﺃﻭ ﰲ ﺣﻜﻢ ﻣﻦ ﲰﻊ ﻣﻨﻪ :
ﻓﺈﻥ ﻛﺎﻥ ﻧﺎﺩﺭ ﺍﻟﺘﺪﻟﻴﺲ ﻛﺄﰊ ﻗﻼﺑﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺍﳉﺮﻣﻲ ﺃﻭ ﻏﲑ
ﻣﻜﺜﺮ ﻣﻨﻪ ﻛﻘﺘﺎﺩﺓ ﻭﺍﻷﻋﻤﺶ ﻭﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟـﺴﻨﺪ
ﺑﺎﻻﺗﺼﺎﻝ ﻣﺎ ﱂ ﻳﺘﺒﲔ ﺧﻼﻓﻪ.
ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻟﺘﺪﻟﻴﺲ ﻛﺎﺑﻦ ﺟﺮﻳﺞ ﰲ ﻏـﲑ ﻋﻄـﺎﺀ ،
ﻭﻛﺒﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺗﻮﻗﻒ ﰲ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻨﺪ ﻭﺣﻜﻢ ﺑﻀﻌﻔﻪ ﺣـﱴ ﻳﺘـﺒﲔ
ﺣﺎﻝ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻷﺧﺮﻯ.
ﺍﻟﺴﺎﺑﻊ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻋﺎﺻﺮ ﺷﻴﺨﻪ ﻭﺃﻣﻜﻦ ﺍﻟﻠﻘﺎﺀ ﻭﺍﻟﺴﻤﺎﻉ ﻭﱂ
ﻳﻌﺮﻑ ﻟﻪ ﻣﻨﻪ ﲰﺎﻉ ﻭﻟﻜﻨﻪ ﻣﺸﻬﻮﺭ ﺑﺎﻹﺭﺳﺎﻝ ﻓﻴﺤﻜﻢ ﻋﻠـﻰ ﺍﻟـﺴﻨﺪ
- 33 of 38-
http://dear.to/abusalma
ﺑﺎﻻﻧﻘﻄﺎﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻏﲑ ﻣﺸﻬﻮﺭ ﺑﺎﻹﺭﺳﺎﻝ ﻓﺎﻟـﺴﻨﺪ ﻣﺘـﺼﻞ ﻋﻠـﻰ
ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﱂ ﺗﺄﺕ ﻗﺮﻳﻨﺔ ﺗﺒﲔ ﲰﺎﻋﻪ ﻣﻦ ﻋﺪﻣﻪ .
ﻧﺘﻴﺠﺔ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :
ﺇﺫﺍ ﺳﻠﻢ ﺍﻟﺴﻨﺪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻠﻞ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺛﺒﺘﺖ ﻋﺪﺍﻟﺔ ﺍﻟﺮﻭﺍﺓ
ﻭﺿﺒﻄﻬﻢ ،ﻭﺻﺢ ﲰﺎﻉ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﺻﺤﺢ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ .
ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﻋﻠﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻞ ﺍﻟﻈﺎﻫﺮﺓ ﻓﺎﻟﺴﻨﺪ ﻳﺮﺩ ﻭﻻ ﻳﻘﺒﻞ .
ﻼ ﺻﻠﺢ ﻟﻠﻤﺘﺎﺑﻌﺎﺕ
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻀﻌﻒ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻨﺪ ﻗﺮﻳﺒﹰﺎ ﳏﺘﻤ ﹰ
ﻭﺍﻟﺸﻮﺍﻫﺪ .
- 34 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ :
- 1ﺗﻄﺒﻖ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﺇﺳﻨﺎﺩ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳـﺮﺍﺩ ﺍﳊﻜـﻢ
ﻋﻠﻴﻪ ِﺑ ِﺪ ﱠﻗ ٍﺔ.
- 2ﺗﺠﻤﻊ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻣﻈﺎﻧﻬﺎ .
ﻑ ﺍﳌﺘﺎﺑﻌﺔ ،ﻭﺍﳌﺨﺎﻟﻔﺔ ،ﻭﻳﻌـﺮﻑ
ﰊ ﻧﻔﺴﻪ ؛ ﻓﺘﻌﺮ
ﺃﻭ ﹰﻻ :ﻋﻦ ﺍﻟﺼﺤﺎ
ﻑ ﺍﻟﻌﱠﻠ ﹸﺔ.
ﺍﻟﺸﺬﻭ ﹸﺫ ،ﻭﺗﻌﺮ
ﺛﺎﻧﻴﹰﺎ :ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﺍﳊﺪﻳﺚ ﻧﻔـﺴﻪ –ﺇﻥ ﻭﺟـﺪﻭﺍ ﺃﻭ
ﺃﺣﺪﻫﻢ -ﻭﻫﻲ ﺍﻟﺸﻮﺍﻫﺪ ،ﻭﻳﻠﹾﺤﻖ ﺑﺬﻟﻚ ﺍﳌﺮﺍﺳـﻴﻞ ،ﻭﺍﳌﻌـﻀﻼﺕ ،
ﻭﺍﳌﻮﻗﻮﻓﺎﺕ ﻭﺍﳌﻘﻄﻮﻋﺎﺕ ﺍﻟﱵ ﳍﺎ ﺣﻜﻢ ﺍﻟﺮﻓﻊ .
ﻭﻟﺼﻼﺣﻴﺔ ﺍﳊﺪﻳﺚ ﻟﻠﺸﻬﺎﺩﺓ ﺷﺮﻭﻁ ؛ ﺃ ﻫﻤﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﺪﻳﺪ
ﺍﻟﻀﻌﻒ ،ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﺎﺫﹰﺍ ﻭﻻ ﻣﻨﻜﺮﹰﺍ .
ﻭﺗ ﹶﻄﺒ ﻖ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﲨﻴﻊ ﺃﺳـﺎﻧﻴﺪ ﺍﳌﺘﺎﺑﻌـﺎﺕ ﻭﺍﻟـﺸﻮﺍﻫﺪ
ﻭﺍﳌﺨﺎﻟﻔﺎﺕ .
ﺗﻨﺒﻴﻪ :ﻟﻠﺘﺨﺮﻳﺞ ﻃﺮﻕ ﺗﻌﺮﻑ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻣﻦ ﻣﻈﺎﻧﻬﺎ). (57
) (57ﻭﻣﻦ ﻣﻈﺎﻧﻬﺎ :ﻛﺘﺎﺏ ﺍﻟﺘﺨﺮﻳﺞ ﻟﻠﺪﻛﺘﻮﺭ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻋﺎﺑﺪ ،ﻭﺍﻟﺘﺨﺮﻳﺞ
ﻭﺩﺭﺍﺳﺔ ﺍﻷﺳﺎﻧﻴﺪ ﶈﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ ،ﻭﻛﺘﺎﺏ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺪﻛﺘﻮﺭ ﺑﻜﺮ ﺃﺑﻮ ﺯﻳﺪ.
- 35 of 38-
http://dear.to/abusalma
- 3ﲨﻊ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻞ
)(58
ﻛﺎﻹﻣﺎﻡ ﺃﲪـﺪ ،ﻭﺍﺑـﻦ
ﺍﳌﺪﻳﲏ ،ﻭﺍﺑـﻦ ﻣﻌـﲔ ،ﻭﺃﰊ ﺣـﺎﰎ ،ﻭﺃﰊ ﺯﺭﻋـﺔ ،ﻭﺃﰊ ﺩﺍﻭﺩ ،
ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺍﻟﺘﺮﻣـﺬﻱ ،ﻭﺍﻟﻨـﺴﺎﺋﻲ ،ﻭﺍﻟـﺪﺍﺭﻗﻄﲏ ،ﻭﺍﳋﻄﻴـﺐ
ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﺍﺑـﻦ ﺭﺟـﺐ ،
ﻭﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ،ﻭﺍﺑﻦ ﺣﺠﺮ ،ﻭﺍﺑـﻦ ﺍﳌﻠﻘﱢـﻦ ،ﻭﺃﲪـﺪ ﺷـﺎﻛﺮ ،
ﻭﺍﻷﻟﺒﺎﱐ ﻭﻏﲑﻫﻢ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﲡﻤﻌﻬﺎ ﺣﱴ ﻳﺘﻴﺴﺮ ﻟﻚ ﻓﻬﻢ ﻃﺮﻳﻘـﺔ
ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻨﻘﺪ ،ﻭﻛﻴﻔﻴﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻷﺳﺎﻧﻴﺪ ،ﻭﺣﱴ ﺗـﺴﺘﻔﻴﺪ ﻣـﻦ
ﺃﻗﻮﺍﳍﻢ ﻓﻴﻤﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻚ ،ﻭﺣﱴ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺿﻌﻔﻚ ﺃﻣﺎﻡ ﻫـﺆﻻﺀ
ﺍﻷﺋﻤﺔ ﺍﳉﻬﺎﺑﺬﺓ .
- 4ﻫﺬﺍ ﺇﲨﺎﻝ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﲢﺘﺎﺝ ﺇﱃ ﺗﻔﺼﻴﻞ ﻭﲢﺮﻳﺮ ،ﻭﻟﻌـﻞ
ﺫﻟﻚ ﻳﻜﻮﻥ ﰲ ﻭﻗﺖ ﻗﺮﻳﺐ -ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ . -
) (58ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ :ﻛﺘﺐ ﺍﻟﻌﻠﻞ :ﻛﻜﺘﺎﺏ ﺍﻟﻌﻠﻞ ﻻﺑﻦ ﺍﳌﺪﻳﲏ ،ﻭﺍﻟﻌﻠﻞ
ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﻌﻠﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻭﺍﻟﻌﻠﻞ ﻟﻠﺪﺍﺭﻗﻄﲏ .
ﻭﻳﻠﺤﻖ ﺎ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻓﻘﺪ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻧﻘﺪ ﺍﻷﺋﻤﺔ ﳌﺮﻭﻳﺎﺕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ.
ﻭﻛﺘﺐ ﺍﻟﺘﺨﺮﻳﺞ ﻣﺜﻞ) :ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ( ﻟﻠﺰﻳﻠﻌﻲ ) ،ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ( ﻻﺑﻦ
ﺣﺠﺮ ) ،ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ( ﻻﺑﻦ ﺍﳌﻠﻘﻦ ،ﲣﺮﻳﺞ ﺍﳌﺴﻨﺪ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ ،
)ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ( ﻟﻠﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ .
- 36 of 38-
http://dear.to/abusalma
- 5ﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺻﻌﺐ ﺍﻷﻣـﻮﺭ ﻭﺃﺷـﻘﱢﻬﺎ ،
ﻉ ،ﻭﺍﺟﻌﻞ
ﻭﻻ ﻳﺴﺘﻄﻴﻌﻪ ﺇﻻ ﻛﺒﺎﺭ ﺍﶈﺪﺛﲔ ،ﻓﺘﺄ ﱠﻥ ﰲ ﺍﳊﻜﻢ ﻭﻻ ﺗﺘﺴ ﺮ
ﻣﺎ ﻛﺘﺒﺘﻪ ﻟﻚ ﻟﻠﺘﺪﺭﻳﺐ ﻭﺍﻟﺘﻤﺮﺱ ﻓﻘﻂ ﺣﱴ ﺗﺘﻘﻦ ﻋﻠﻢ ﺍﳊﺪﻳﺚ .
ﻭﺃﻛﺜﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻛﺘﺐ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ،ﻭﻋﻠﻠﻪ ،ﻭﺗﺮﺍﺟﻢ ﺭﻭﺍﺗﻪ
،ﻭﺗﺮﺍﺟﻢ ﺍﻷﺋﻤﺔ ﻭﻓﻘﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ِﻟﻤﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ .
ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻـﺤﺒﻪ
ﺃﲨﻌﲔ .
ﻛﺘﺒﻪ :
ﺃﺑﻮ ﺯﻳﺪ ﻭﺃﺑﻮ ﻋﻤﺮ ﺃﺳﺎﻣﺔ ﺑﻦ ﻋﻄﺎﻳﺎ ﺍﻟﻌﺘﻴﱯ
- 37 of 38-
ﻋ ﺩ ﺍﻝ ﱠﺫ ﻫ ِﺒ ﻴ ﹸﺔ
ﺍﻝ ﹶﻘﻭﺍ ِ
ﺤﺩِﻴ ِﺜ ﻴ ِﺔ
ﺕ ﺍﻝ
ﻥ ﺍﻝ ﻤﺭِ ﻭﻴﺎ ِ
ﻑ ِﻤ
ﻀﻌِﻴ ِ
ﺢ ﻭﺍﻝ
ﺼﺤِﻴ ِ
ِﻝ ﻤﻌِ ﺭ ﹶﻓ ِﺔ ﺍﻝ
#
$
"!
"
"
#
"
%
ﳊ ﺪِﻳِﺜﻴِ ﺔ
ﺕﺍﹶ
ﻒ ِﻣ ﻦ ﺍﹶﳌ ﺮ ِﻭﻳﺎ ِ
ﺢ ﻭﺍﻟﻀﻌِﻴ ِ
ﺍﻟ ﹶﻘﻮﺍﻋِـ ﺪ ﺍﻟ ﺬﱠ ﻫِﺒﻴ ﹸﺔ ِﻟ ﻤ ﻌ ِﺮ ﹶﻓ ِﺔ ﺍﻟﺼﺤِﻴ ِ
" !
!
#
$
! %
"
) ! " * ) ! ( '% ! " &&&' #
+
* ", )#
'! * !! -
" % . ! # ".
! /
. ) 0
! ! #
.
" !! " / .
/ ! .
" /.
. 0
' " ! .
".
& //
"//
&". 1 2-
! 3
'" 1 of /38- % ! ( ) /
http://dear.to/abusalma
ﺚ
ﺤ ِﺪﻳ ِ
ﺤ ﹾﻜ ِﻢ ﻋ ﹶﻠﻰ ﺍﻟـ
ﹶﻗﻮﺍ ِﻋﺪِ ﻓﻲ ﹶﻛ ﻴ ِﻔﻴِ ﺔ ﺍﻟـ
'"!
&
&
& &
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،ﺃﻣﺎ ﺑﻌﺪ :
!
"#
%
&
$
"#
'
&
(
&
!
/
!
!
/
/
/ //
# 6$ . " 7
* # .+ #
!) * " +5
2
" # */
".
/1 21
" /
. "#
4 . ! 5%
** # / / ! .
# .
1
" #
.
" #
. / /
) '3 /
! / /
# ! ! .
)(
* ( ! " " ! #+ #
! ) (/
(89-+
- 2 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ
& "
'"!
*
!
#
)!
&
(
)
'
*
$ .
.
( *" : ) " & +
*
# . /
! !"
!
2
" #
/
*" : # * .
! !
& " )
(." /
") " # + ) " .
. "#4
/
) /
# * .
! !
& " )
" () " /
! +
) " .
! !. "# -
$ . "' 2
) " #
!* / #
& " ) )! * ! . ) /
/
#
" )
' " . "# -! ! $ .
2
" # /
*" : # * ! ! / . .
#
.
() " & +
.
.
.
" * #
" )
" . "# $ .
. "#4 ! /
) /
# * .
! !
& " )
.
"
" )
!
. "#
' 11
2
" #
/
*" : # * .
/
" !
" *
"
) " .
. "#
; "0
/
* / ) #
/ . /.
.
" )
! *
.
.
* # #
'# .
2
" # /
*" : # * /
" !
*.
" )
. "#) % / /
# * /
"/ ".
!
& " ) !
! *
" !#
.
*" :
*
* / # */
"/ ".
"
) " .
"
. "#
'% : /
2
" # /
*" : # * /
.
.
" *(
* " +
*
! ! (/
+ / # */
- 3 of 38-
!
'
'
'
'/
'
http://dear.to/abusalma
+
'
&
!
"
,
-
&
#
'
"+
.
&
'
!
!
!
"
#
/
"/ ". . " * ) " & # * / . ! " & # . / " # .
#
" *) " & 0
) " .
/
"
/ ) # */
"/ ". " & #
() " &
"+ / "
() " & 0
"+
#
/ 0 *
.
.
(
) " &+
.
. "& #
" *
. / "
) . # (
+
. # / ) " & # *
! "& # . / " ) . # / " . . . #
"
.
.
/
$ '
#
# .
* ) 0 *
< = * / !.
/ *
!" 0 . . ) /
.
. .
# *
! !
* #
) "
!
. "#
11
!
! . "#
4 :1 4 0 "
. "# ."
%
. "#
>
. "# ? @
/
!
. "#
@ A
'''
- 4 of 38-
http://dear.to/abusalma
!
0
#
+
1
2
2
3
2
)
/'
4
-
5
!
'
B
! *
**
# * /
" )
" / % :#
(9-CC+
B
&
%
(8--+.
$
' D<
C 2
"
.
"! :
*) *
> :
> #
% /
*.
) !
.
/
/
/1 21
/ /
4 !! / /
!
'
/
. "# 4
. "#
/1 21
!
( ! . "# /1 21
! . "#
4 :1 4 0 " '''
#
@
& # / " % :#
" ''' "/ )
!
) "
) / /
" * #
@
&#
? .
" *
"
E /
@
&#
= 1/ / "
. ' . ) " & / " % :#
/ . ! *.
" *
! . ) " & / " % :#
/) .
/
= 1 /' B
! ( '
)
+
E
! ! .
$ * / / /
. "#
>
0 * '''
% ) "
. "#
/ F
% /
1/
. "# / 2 " @
. "#
" G
"
/ # * ) * *. ) /
/
.
. "#
!".
'
% ) "
. "#
>
. "#
0 *
. "#
4 :1
/
1/ >
. "#
4 :1
/1 21
.
. "#
4 :1 4 0 " /
. "# ? " //
$ . # * ".
/
" # /
. "# !
. "# G
$
. "# /
"" +
,
. "# > "/
$
. "# 4 0 "'
% ) " .
. "#
2 & /
. "# !/
. "#
H'
"
"! :
! *
. "#
- 6 of 38-
http://dear.to/abusalma
'
(0
'
'
%
!
!( 4
!
&
1
9
$
%
!
#
.
. "# -! ! $ . "
. "# -! !
!
. "# / 2
.
. "#
! / 4 . !/
. "# /1 21
'
% ) " .
&
%
. "# /
.
!
. "#
4 :1 4 0 "
11
! *.
. # / / !.
#
!
)
/ . "
. #
*
/ !. ) / *
4 :1 4 0 "// !
! /
#
C
"! .
/ . ! "!
/ #
! * . !
. / : # '
- 7 of 38-
http://dear.to/abusalma
#
:
"
:
#
#
"
"
;
!
&
/
(5
!
#
!
>>?(8.! >>>?7(!
%
2 !.
! !
)
"
" *.
/ " ! !
# / *
'
- 8 of 38-
)
@?*(!
" *
http://dear.to/abusalma
A
#
!
"
A
+
#
&
!
!
!
!
!
!
!
-
(6
7
(
&
B
(-8
DD +
. "#
!
I
$
!
(-
- 9 of 38-
! (- CC C +
+ (-+/
(-9
# /
D 2 ' - "+'
<
B
! ! !
. "# * " . ! 2 ' %
. "# 0 (-- C C +'
)
$
$
$
"
- 12 of 38-
:
. " !
/
0
(-%
-$
!
http://dear.to/abusalma
>
"
D>
2
*0
!
'
$
9* )
!
!
!
3
$
!
!
5
(
!
&
!
! *4
*
%
- !
I-# #
/ / ! ) "& #
/ " ) / / .
* " #
) " "& # ) / / .4 0 1
" ! ) -" @'
B
! ! !
-$ . "# 0 (-- C C +'
C # *
! / .0
/
# / # * / !.
/ * !
0
0
/
* !
. /
*) 0
# 7
/ ! " . / '
- 13 of 38-
http://dear.to/abusalma
'
'
!
.
'
9
'
"
&
!
0
!9
)
- 14 of 38-
http://dear.to/abusalma
9
4
%
!
F
D
3
C
!
F
"
>
"
!
>
D
A
C
B
E
!
5
'
!
- 15 of 38-
A
http://dear.to/abusalma
%
& & ?
!
!
!
#
!
&
& &
& &
& &
!
!
!
!
- 16 of 38-
!
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ : :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻃﻨﹰﺎ
'"!
)! & "
#
(
&!
"
1
&
&
-
!
-
(
-
*
%
&
&
+
!
&
- 17 of 38-
-
http://dear.to/abusalma
&
*5
*6
>
3 "
-
B
>
;
>
>
2 #'
>
"
2
/
A
'
$
/
>
>
> A
F
2
>
>
AA
!
!
&
!
#
2
"
! " # /
% !/
/
/
. "# 2 ' $
2
"
. "
/
)
. "# -! ! ! /
$
. "# / 2 " @
' % *
!
/ + 0 # *!
. )
(." .+ )
# *0 !
#
# . . '
. "# 2 ' $ ."
/
. "#
!/
."
J /'
$ . "# /
$
. "# 4 !/
$
0 *
.
.
)
() " &
" ! ! " / ) "& # "& #
- 18 of 38-
http://dear.to/abusalma
&
!
>
&
!
%
$
&
C
&
&
#
#
#A
& >
;
ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ
2
&
"
"+
+
"+
- 19 of 38-
3
http://dear.to/abusalma
ﺍﻝ ﹶﻘﻭﺍﻋِـ ﺩ ﺍﻝ ﱠﺫ ﻫ ِﺒﻴـ ﹸﺔ
ﻑ
ﺢ ﻭﺍﻝﻀـﻌِﻴـ ِ
ِﻝ ﻤﻌِ ﺭﻓﹶـ ِﺔ ﺍﻝﺼـﺤِﻴـ ِ
ﺤﺩِﻴﺜِـﻴـ ِﺔ
ﺕ ﺍﻝـ
ﻥ ﺍﻝـ ﻤﺭِ ﻭﻴﺎ ِ
ِﻤ
ﺗﺄﻟﻴﻒ
ﺃﰊ ﻋﻤﺮ ﺃﺳﺎﻣﺔ ﺑﻦ ﻋﻄﺎﻳﺎ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺘﻴﱯ
- 20 of 38-
http://dear.to/abusalma
ﺚ
ﺤ ِﺪﻳ ِ
ﺤ ﹾﻜ ِﻢ ﻋ ﹶﻠﻰ ﺍﻟـ
ﹶﻗﻮﺍ ِﻋﺪِ ﻓﻲ ﹶﻛ ﻴ ِﻔﻴِ ﺔ ﺍﻟـ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،ﺃﻣﺎ ﺑﻌﺪ :
ﻓﻬﺬﻩ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﺍﻟﻨﺎﻗﺪ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠـﻰ
ﺍﳊﺪﻳﺚ ﺑﺎﻟﺼﺤﺔ ﺃﻭ ﺍﻟﻀﻌﻒ .ﺍﻋﻠﻢ ﺭﲪﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ؛ ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ
ﺣﺪﻳﺚ "ﻣﺎ" ﺑﺎﻟﺼﺤﺔ ﺃﻭ ﺍﻟﻀﻌﻒ ﺗﺘﺒﻊ ﻓﻴﻪ ﺧﻄﻮﺗﺎﻥ:
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ ﺩﻭﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﱳ .
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻃﻨﹰﺎ) ، (29ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﺍﳊﻜـﻢ
ﻋﻠﻰ ﺍﳌﱳ ﺃﻳﻀﹰﺎ ]ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﲨﻠﺔ[.
) (29ﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺬﻫﱯ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ] :ﻓﺈﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺫﻟﻚ
ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺷﺮﻁ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﻭﰲ ﺍﻟﺒﺎﻃﻦ ﳍﺎ ﻋﻠﻞ ﺧﻔﻴﺔ
ﻣﺆﺛﺮﺓ[ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ). (175/17
- 21 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ .
ﻳﺘﺒﻊ ﰲ ﺫﻟﻚ ﲬﺴﺔ ﺃﻣﻮﺭ :
- 1ﲤﻴﻴﺰ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﻏﲑﻩ):(30
) (30ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ:
ﺃ -ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺎﻟﺜﻘﺎﺕ ﻛﻜﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ
ﳐﺘﺺ ﺑﺎﻟﻀﻌﻔﺎﺀ ﻛﻜﺘﺎﺏ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﺼﻐﲑ ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺟﺎﻣﻊ
ﺷﺎﻣﻞ ﻟﻠﺜﻘﺎﺕ ﻭﻏﲑﻫﻢ ﻛﺎﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ.
ﺏ-ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﺎﻡ ﻻ ﳜﺘﺺ ﺑﺮﺟﺎﻝ ﻛﺘﺎﺏ ﺃﻭ ﻛﺘﺐ ﳐﺼﻮﺻﺔ ﻛﺎﻟﺘﺎﺭﻳﺦ
ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ ،ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﺨﺼﺺ
ﺑﻜﺘﺐ ﻣﻌﻴﻨﺔ ﻛﺘﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ .
ﺕ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﺎﺹ ﺑﺒﻠﺪ ﻣﻌﲔ ﻛﻜﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺟﺮﺟﺎﻥ ﻟﻠﺠﺮﺟﺎﱐ ،ﻭﻣﻨﻬﺎ
ﻣﻼ ﳜﺘﺺ ﻛﺄﻛﺜﺮﻫﺎ .
ﺙ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻄﺒﻘﺎﺕ ﻛﺎﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ ،ﻭﻣﻨﻬﺎ
ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻛﺄﻏﻠﺒﻬﺎ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻮﻓﻴﺎﺕ ﻛﻜﺘﺎﺏ
ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ﻟﻠﺼﻔﺪﻱ.
ﺝ -ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺸﻴﻮﺥ ﺑﻌﺾ ﺍﻷﺋﻤﺔ )ﻣﻌﺎﺟﻢ ﺍﻟﺸﻴﻮﺥ( ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ
ﳐﺘﺺ ﺑﺒﻴﺎﻥ ﻣﻦ ﱂ ﻳﺮﻭ ﻋﻨﻪ ﺇﻻ ﺭﺍﻭ ﻭﺍﺣﺪ ﻭﻫﻲ ﻛﺘﺐ ﺍﳌﻨﻔﺮﺩﺍﺕ ﻭﺍﻟﻮﺣﺪﺍﻥ ،
ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐﺘﺺ ﺑﺮﻭﺍﻳﺔ ﺍﻷﻛﺎﺑﺮ ﻋﻦ ﺍﻷﺻﺎﻏﺮ ،ﻭﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ،ﻭﻣﻨﻬﺎ
- 22 of 38-
http://dear.to/abusalma
ﻭﳌﻌﺮﻓﺔ ﺍﻟﺮﺍﻭﻱ ﻃﺮﻕ ﻣﻨﻬﺎ:
ﺃ( ﺃﻥ ﻳﺒﻴﻨﻪ ﺗﻠﻤﻴﺬﻩ ﲝﻴﺚ ﻻ ﻳﺸﺘﺒﻪ ﻣﻊ ﻏﲑﻩ ،ﻛﺄﻥ ﻳﻘﻮﻝ ﺃﺑﻮ ﻧﻌـﻴﻢ
ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻛﲔ :ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ..،
ﺏ( ﻋﻦ ﻃﺮﻳﻖ ﺗﻼﻣﺬﺓ ﺍﻟﺮﺍﻭﻱ ﻭﺷﻴﻮﺧﻪ ﰲ ﺍﻟﺴﻨﺪ ﻳﺘﻌـﺮﻑ ﻋﻠﻴـﻪ
ﻏﺎﻟﺒﹰﺎ ).(31
ﺕ( ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺮﺍﻭﻱ ﲟﻼﺯﻣﺘﻪ ﻟﺸﻴﺨﻪ ؛ ﻓﺈﺫﺍ ﺃﻤﻪ ﻋـﺮﻑ ﺃﻧـﻪ
ﺷﻴﺨﻪ ﺍﳌﻤﻴﺰ ،ﻭﺇﻻ ﻓﺂﺧﺮ.
ﻣﺜﻞ ﺃﰊ ﻧﻌﻴﻢ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﱂ ﻳﻨﺴﺒﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﺭﻭﻯ
ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻓﻴﻨﺺ ﻋﻠﻴﻪ) (.
ﻛﺘﺐ ﺍﻷﻧﺴﺎﺏ ،ﻭﻛﺘﺐ ﺭﻭﺍﻳﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻦ ﺍﻵﺑﺎﺀ ،ﻭﻋﻜﺴﻪ ،ﻭﻣﻦ ﺭﻭﻯ ﻋﻦ
ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ،ﻭﻛﺘﺐ ﺍﻟﺴﺆﺍﻻﺕ ﻭﺍﻟﻌﻠﻞ..
ﻭ ِﺫ ﹾﻛ ﺮ ﺃﻣﺜﻠﺘﻬﺎ ﻳﻄﻮﻝ.
) (31ﻭﺫﻟﻚ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺫﻟﻚ ﻣﺜﻞ :ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ
ﻟﻠﻤﺰﻱ ،ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ،ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ،
ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻟﻠﺨﻄﻴﺐ ،ﺍﻟﺘﻘﻴﻴﺪ ﻻﺑﻦ ﻧﻘﻄﺔ ،ﻭﺫﻳﻞ ﺍﻟﺘﻘﻴﻴﺪ ﻟﻠﺘﻘﻲ ﺍﻟﻔﺎﺳﻲ...
) (32ﺍﻧﻈﺮ ﺍﻟﺒﺤﺚ ﺍﻟﻨﻔﻴﺲ ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﺍﻟﺬﻫﱯ ﰲ ﺭﻓﻊ ﺍﻻﺷﺘﺮﺍﻙ ﺑﲔ ﺍﻟﺴﻔﻴﺎﻧﲔ
ﻭﺍﳊﻤﺎﺩﻳﻦ .ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ).( 466-464/7
- 23 of 38-
http://dear.to/abusalma
ﻭﻣﺜﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﱂ ﻳﻨﺴﺒﻪ ،ﺃﻣـﺎ
ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻧﺴﺒﻪ).(33
ﺙ( ﻋﻦ ﻃﺮﻳﻖ ﻃﺒﻘﺔ) (34ﺍﻟﺮﺍﻭﻱ ﻭﻃﺒﻘﺔ ﺷﻴﻮﺧﻪ ﻭﺗﻼﻣﺬﺗﻪ).(35
ﺝ( ﺃﻥ ﻳﻨﺺ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺍﻭﻱ ﻫﻮ ﻓﻼﻥ ﲝﻴﺚ ﻻ ﻳـﺸﺘﺒﻪ
ﻣﻊ ﻏﲑﻩ.
ﻼ -ﻓﻴﺸﺘﺒﻪ ﻣﻊ ﻏﲑﻩ ﻓﻴﻨﺺ
ﻭﻣﺜﻠﻪ ﺇﺫﺍ ﻭﺟﺪ ﰲ ﺇﺳﻨﺎﺩ ﻷﰊ ﺩﺍﻭﺩ –ﻣﺜ ﹰ
ﺇﻣﺎﻡ) (36ﻋﻠﻰ ﺃﻥ ﺍﳌﺸﺘﺒﻪ ﻣﻌﻪ ﱂ ﳜﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ .
) (33ﺍﻧﻈﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ) (285/13ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ .ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﻛﺜﺮﺓ
ﺍﻟﺴﺆﺍﻝ ﺭﻗﻢ. 7293/
) (34ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻄﺒﻘﺎﺕ :ﻃﺒﻘﺎﺕ ﺧﻠﻴﻔﺔ ﺑﻦ ﺧﻴﺎﻁ ،ﻃﺒﻘﺎﺕ
ﺍﺑﻦ ﺳﻌﺪ ،ﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒﺎﻥ ،ﺍﳌﻌﲔ ﰲ ﻃﺒﻘﺎﺕ ﺍﶈﺪﺛﲔ ﻟﻠﺬﻫﱯ ،ﺗﺬﻛﺮﺓ
ﺍﳊﻔﺎﻅ ﻟﻠﺬﻫﱯ ،ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ .. ،
) (35ﻣﺜﺎﻟﻪ :ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ..ﻓﻴﻮﺟﺪ ﺬﺍ ﺍﻻﺳﻢ ﺷﺨﺼﺎﻥ:
ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﺨﻌﻲ ﺗﺎﺑﻌﻲ ﻛﺒﲑ ﳐﻀﺮﻡ ،ﻭﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻳﺰﻳﺪ ﻣﻦ
ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ.
ﻓﺎﻟﺮﺍﻭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﻴﹰﺎ ﳐﻀﺮﻣﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺳﻔﻴﺎﻥ
ﻫﻮ ﺍﺑﻦ ﻳﺰﻳﺪ .ﺍﻧﻈﺮ :ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ)ﺹ- 226/ﺍﻟﺮﺳﺎﻟﺔ( .
- 24 of 38-
http://dear.to/abusalma
ﺡ( ﻳﺮﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﳌﺘﻔـﻖ ﻭﺍﳌﻔﺘـﺮﻕ) ، (37ﻭﻛﺘـﺐ ﺍﳌﺆﺗﻠـﻒ
ﻭﺍﳌﺨﺘﻠﻒ) ، (38ﻭﻛﺘﺐ ﺍﳌﺸﺘﺒﻪ).(39
ﺥ( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺻﺤﺎﺑﻴﹰﺎ ﺃﻭ ﻳﻈﻦ ﺃﻧﻪ ﺻﺤﺎﰊ ﻳﺮﺟﻊ ﺇﱃ ﻛﺘـﺐ
ﺍﻟﺼﺤﺎﺑﺔ) ، (40ﻭﺇﱃ ﻛﺘﺐ ﺍﳌﺮﺍﺳﻴﻞ ). (41
) (36ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻔﻴﺪﺓ ﰲ ﺫﻟﻚ :ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻭﻓﺮﻭﻋﻪ ،ﻭﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ
ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ.
) (37ﻣﺜﻞ ﻛﺘﺎﺏ" :ﺍﳌﺘﻔﻖ ﻭﺍﳌﻔﺘﺮﻕ" ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ " ،ﻣﻮﺿﺢ ﺃﻭﻫﺎﻡ ﺍﳉﻤﻊ
ﻭﺍﻟﺘﻔﺮﻳﻖ" ﻟﻠﺨﻄﻴﺐ ﺃﻳﻀﹰﺎ..
) (38ﻣﺜﻞ ﻛﺘﺎﺏ" :ﺍﳌﺆﺗﻠﻒ ﻭﺍﳌﺨﺘﻠﻒ" ﻟﻌﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﺯﺩﻱ ،ﻭ"ﺍﳌﺆﺗﻠﻖ
ﻭﺍﳌﺨﺘﻠﻒ" ﻟﻠﺪﺍﺭﻗﻄﲏ ،ﻭ"ﺍﳌﺆﺗﻠﻒ ﻭﺍﳌﺨﺘﻠﻒ" ﻻﺑﻦ ﻃﺎﻫﺮ ﺍﻟﻘﻴﺴﺮﺍﱐ ،ﻭﻣﻦ
ﺃﲨﻌﻬﺎ ﻭﺃﺑﺪﻋﻬﺎ ﻛﺘﺎﺏ "ﺍﻹﻛﻤﺎﻝ" ﻟﻸﻣﲑ ﺍﺑﻦ ﻣﺎﻛﻮﻻ.
) (39ﻣﺜﻞ" :ﺗﻠﺨﻴﺺ ﺍﳌﺘﺸﺎﺑﻪ" ﻟﻠﺨﻄﻴﺐ " ،ﺗﺎﱄ ﺗﻠﺨﻴﺺ ﺍﳌﺘﺸﺎﺑﻪ" ﻟﻪ " ، ،ﻣﺸﺘﺒﻪ
ﺍﻟﻨﺴﺒﺔ" ﻟﻠﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻷﺯﺩﻱ ،ﻛﺘﺎﺏ "ﺍﳌﺸﺘﺒﻪ" ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ ،
ﻭﻛﺘﺎﺏ "ﺗﺒﺼﲑ ﺍﳌﻨﺘﺒﻪ ﺑﺘﺤﺮﻳﺮ ﺍﳌﺸﺘﺒﻪ" ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ،ﻭﻛﺘﺎﺏ "ﺗﻮﺿﻴﺢ
ﺍﳌﺸﺘﺒﻪ" ﻻﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ.
) (40ﻣﻦ ﺃﺷﻬﺮﻫﺎ " :ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ" ﻷﰊ ﻧﻌﻴﻢ " ،ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ" ﻻﺑﻦ ﻗﺎﻧﻊ ،
"ﺍﻻﺳﺘﻴﻌﺎﺏ" ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ " ،ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ" ﻻﺑﻦ ﺍﻷﺛﲑ " ،ﺍﻹﺻﺎﺑﺔ" ﻟﻠﺤﺎﻓﻆ
ﺍﺑﻦ ﺣﺠﺮ.
- 25 of 38-
http://dear.to/abusalma
ﺩ( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺑﺎﻟﻜﻨﻴﺔ ﻓﲑﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﻟﻜﲎ) ، (42ﻭﺇﺫﺍ ﻛﺎﻥ
ﺑﺎﻟﻠﻘﺐ ﻳﺮﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﻷﻟﻘﺎﺏ).(43
ﺫ( ﺇﺫﺍ ﱂ ﳝﻜﻦ ﲤﻴﻴﺰ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﻏﲑﻩ ؛ ﻓﺈﺫﺍ ﻛـﺎﻧﻮﺍ –ﺃﻭ ﻛﺎﻧـﺎ -
ﺛﻘﺎﺕ ﻓﺎﻟﺴﻨﺪ ﺻﺤﻴﺢ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﻟﻠﺘـﺼﺤﻴﺢ ،ﻭﺇﺫﺍ
ﻛﺎﻧﻮﺍ –ﺃﻭ ﻛﺎﻧﺎ -ﺿﻌﻔﺎﺀ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﺿـﻌﻴﻔﹰﺎ
ﻓﻴﺘﻮﻗﻒ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺴﻨﺪ )(44ﺣﱴ ﻳﻨﻈﺮ ﻫﻞ ﻟﻪ ﻣﺘـﺎﺑﻊ ﺃﻭ ﺷـﺎﻫﺪ ؟
ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ . -
)(41ﻛﻜﺘﺎﺏ "ﺍﳌﺮﺍﺳﻴﻞ" ﻷﰊ ﺩﺍﻭﺩ " ،ﺍﳌﺮﺍﺳﻴﻞ" ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ " ،ﲢﻔﺔ
ﺍﻟﺘﺤﺼﻴﻞ" ﻟﻠﻌﻼﺋﻲ.
) (42ﻣﺜﻞ :ﻛﺘﺎﺏ "ﺍﻟﻜﲎ" ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭ"ﺍﻟﻜﲎ" ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ،ﻭ"ﺍﻟﻜﲎ
ﻭﺍﻷﲰﺎﺀ" ﻟﻠﺪﻭﻻﰊ ،ﻛﺘﺎﺏ "ﺍﻟﻜﲎ" ﻷﰊ ﺃﲪﺪ ﺍﳊﺎﻛﻢ " ،ﺍﳌﻘﺘﲎ ﰲ ﺳﺮﺩ
ﺍﻟﻜﲎ" ﻟﻠﺬﻫﱯ.
) (43ﻣﺜﻞ ﻛﺘﺎﺏ"ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﰲ ﺍﻟﻜﲎ ﻭﺍﻷﻟﻘﺎﺏ" ﻻﺑﻦ ﻣﻨﺪﻩ ،ﻭﻛﺘﺎﺏ"ﻧﺰﻫﺔ
ﺍﻷﻟﺒﺎﺏ ﰲ ﺍﻷﻟﻘﺎﺏ" ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻭﻗﺪ ﺧﺼﺺ ﺍﳌﺰﻱ ﰲ ﻛﺘﺎﺑﻪ
ﻼ ﰲ ﺁﺧﺮﻩ ﻋﻦ ﺍﻷﻟﻘﺎﺏ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ
"ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ" ﻓﺼ ﹰ
ﺬﻳﺒﻪ ﻭﺗﻘﺮﻳﺒﻪ.
) (44ﻭﺍﻟﺘﻮﻗﻒ ﲟﻌﲎ :ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺴﻨﺪ ؛ ﺃﻱ :ﺍﳊﻜﻢ ﺑﻀﻌﻔﻪ.
- 26 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﻋﺪﺍﻟﺔ ﺍﻟﺮﺍﻭﻱ :ﻭﺫﻟﻚ ﺇﻣﺎ ﺑﺎﺷﺘﻬﺎﺭﻩ ﺑﺎﻟﻌﺪﺍﻟﺔ ،ﻭﺇﻣـﺎﺑﻨﺺ ﺇﻣﺎﻡ )ﻣﻌﺘﱪ( ﻋﻠﻰ ﻋﺪﺍﻟﺘﻪ ،ﻭﺫﻟﻚ ﺑﺸﺮﻁ ﺧﻠﻮ ﺍﻟﺮﺍﻭﻱ ﳑﺎ ﳜـﻞ
ﺑﻌﺪﺍﻟﺘﻪ .
ﺇﺫﺍ ﱂ ﻳﺸﺘﻬﺮ ﺍﻟﺮﺍﻭﻱ ﺑﻌﺪﺍﻟﺔ ﻭﱂ ﻳﻮﺛﻖ ﻣﻦ ﻣﻌﺘﱪ ﻓﻠﻪ ﺣﺎﻻﺕ:
ﺃ( ﺃﻥ ﻳﺮﻭﻱ ﻋﻨﻪ ﲨﻊ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭﱂ ﻳﺄﺕ ﲟﺎ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻓﻬﻮ ﺛﻘﺔ ،
ﻭﻳﺘﺄﻛﺪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻃﺒﻘﺔ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﻭﺍﺳﻄﻬﻢ.
ﺏ( ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻟﻠﺮﺍﻭﻱ ﺗﻌﺪﻳﻞ ﻟﻪ .
ﺕ( ﺗﺮﺗﻔﻊ ﺟﻬﺎﻟﺔ ﺍﻟﻌﲔ ﺑﺮﻭﺍﻳﺔ ﺛﻘﺔ ﺃﻭ ﺭﺍﻭﻳﲔ ﻋﻨﻪ).(45
ﺙ( ﺇﺫﺍ ﺭﻭﻯ ﺍﻬﻮﻝ ﺣﺪﻳﺜﹰﺎ ﻣﻮﺿـﻮﻋﹰﺎ ﺃﻭ ﻣﻨﻜـﺮﹰﺍ ﻭﻻ ﻳﻮﺟـﺪ ﰲ
ﺳﻨﺪﻩ ﻣﻦ ﲢﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺘﺒﻌﺔ ﻓﻴﺘﻬﻢ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﺍﻬﻮﻝ ﺑﻌﻬﺪﺗﻪ).(46
ﺝ( ﺇﺫﺍ ﺭﻭﻯ ﺇﻣﺎﻡ –ﻋﺮﻑ ﺃﻧﻪ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﺛﻘﺔ -ﻋﻦ ﺭﺍﻭ ﻓﻬﻮ
ﺗﻮﺛﻴﻖ ﻟﻠﺮﺍﻭﻱ ﻭﺣﻜﻢ ﺑﻌﺪﺍﻟﺘﻪ ﻋﻨﺪ ﺫﻟﻚ ﺍﻹﻣﺎﻡ .
ﺡ( ﺗﺼﺤﻴﺢ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ﻹﺳﻨﺎﺩ ﺣﺪﻳﺚ ﻳﻌﺪ ﺗﻮﺛﻴﻘﹰﺎ ﳉﻤﻴﻊ ﺭﻭﺍﺗﻪ .
)(45ﻭﻛﺬﻟﻚ ﺗﺮﺗﻔﻊ ﺟﻬﺎﻟﺔ ﻋﻴﻨﻪ ﺑﺘﻮﺛﻴﻖ ﻣﻌﺘﱪ ﺃﻭ ﺑﺘﻌﺪﻳﻞ ﺇﻣﺎﻡ )ﻣﻌﺘﱪ( .
) (46ﺍﻧﻈﺮ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ). (216/4) ، (91/3) ، (103/2
- 27 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﺿﺒﻂ ﺍﻟﺮﺍﻭﻱ :ﻭﳌﻌﺮﻓﺔ ﺿﺒﻂ ﺍﻟﺮﺍﻭﻱ ﻃﺮﻳﻘﺘﺎﻥ:
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ :ﺗﻮﺛﻴﻖ ﺍﻷﺋﻤﺔ ﻟﻠﺮﺍﻭﻱ .
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﱐ :ﺑﺴﱪ ﻣﺮﻭﻳﺎﺗﻪ ﻭﺗﺘﺒﻌﻬﺎ ،ﻭﻋﺮﺿـﻬﺎ ﻋﻠـﻰ ﺭﻭﺍﻳـﺔ
ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ؛ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﳌﻮﺍﻓﻘﺔ ﻓﻬﻮ ﺍﻟﺜﻘﺔ ،
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻓﻬﻮ ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﺍﳌﺘـﺮﻭﻙ ،
ﻭﺇﻥ ﻛﺎﻧﺖ ﻭﺟﺪﺕ ﻋﻨﺪﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻊ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻬـﻮ
ﺍﻟﺼﺪﻭﻕ ﻭﺣﺴﻦ ﺍﳊﺪﻳﺚ).(47
ﻭﻫﻨﺎ ﺗﺴﻌﺔ ﺃﻣﻮﺭ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ:
ﺃﻭ ﹰﻻ :ﲨﻊ ﺃﻗﻮﺍﻝ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﺍﻟﺮﺍﻭﻱ.
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻴﻬﻢ).(48
) (47ﺍﻧﻈﺮ :ﺍﻟﺘﻨﻜﻴﻞ ﻟﻠﻌﻼﻣﺔ ﺍﳌﻌﻠﻤﻲ) ، (67-66/1ﺳﲑ ﺃﻋﻼﻡ
ﺍﻟﻨﺒﻼﺀ) ، (95،429/9ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ)-415/2) ، (405،521/1
( 103 ،188/ 4) ، (416
)(48ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﻧﺴﺒﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻺﻣﺎﻡ ﺍﳌﺘﻜﻠﻢ ﺑﺬﻟﻚ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﹰﺎ ؛
ﺃﻣﺎ ﺳﻨﺪﹰﺍ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﻣﺘﻨﹰﺎ ﻓﻠﻮﻗﻮﻉ ﺃﺧﻄﺎﺀ ﰲ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻷﺋﻤﺔ ﺃﻭ ﺍﻟﻨﻘﻞ
ﺑﺎﳌﻌﲎ ﺍﳌﺆﺩﻱ ﻻﺧﺘﻼﻝ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﳌﺘﻜﻠﻢ.
- 28 of 38-
http://dear.to/abusalma
ﺛﺎﻟﺜﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﻣﻦ ﻳﻌﺘﻤ ﺪ ﻗﻮﻟﻪ ﳑﻦ ﻻ ﻳﻌﺘﻤ ﺪ).(49
ﺭﺍﺑﻌﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺍﻹﻣﺎ ِﻡ ﺍﳌﺘ ﹶﻜﱢﻠ ِﻢ ﰲ ﺍﻟﺮﺍﻭﻱ ؛ ﻫﻞ ﻫﻮ ﺗﻠﻤﻴ ﹸﺬ ﺍﻟـﺮﺍﻭﻱ ﺃﻡ
ﺑﻠﺪﻳ ﻪ ﺃﻡ ﻣﻌﺎﺻ ﺮ ﻟﻪ ﺃﻡ ﻣﺘﺄﺧ ﺮ ﻋﻨﻪ؟ .
ﺧﺎﻣﺴﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺩﺭﺟ ِﺔ ﺍﻹﻣﺎ ِﻡ ﻫﻞ ﻫﻮ ﻣﻌﺘﺪ ﹲﻝ ﺃﻡ ﻣﺘﺴﺎﻫ ﹲﻞ ﺃﻡ ﻣﺘﺸﺪﺩ؟
.
ﺡ ﺃﻭ ﺍﻟﺘﻌﺪِﻳ ِﻞ ﺇ ﹾﻥ ﻭ ِﺟ ﺪ.
ﳉ ﺮ ِ
ﺐﺍ ﹶ
ﺳﺎﺩﺳﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﺳﺒ ِ
ﻀ ِﻪ ﻣ ﻦ ﺍﹾﻟ ﻤ ﻌ ﺪ ِﻝ.
ﺡ ﺃﻭ ﻧﻘ ِ
ﺳﺎﺑﻌﹰﺎ :ﺗﻔﺴ ﲑ ﺍﳉﺮ ِ
ﺻ ِﺪ ﺍﻷﺋﻤ ِﺔ ﻣ ﻦ ﺃﻟﻔﺎ ِﻇ ِﻬ ﻢ ،ﻭﻋﺒﺎﺭﺍِﺗ ِﻬ ﻢ ،ﻭ ﺣﺮﻛﺎِﺗ ِﻬ ﻢ
ﺛﺎﻣﻨﹰﺎ :ﻣﻌﺮﻓ ﹸﺔ ﻣﻘﺎ ِ
ﺡ ﻭﺍﻟﺘ ﻌﺪِﻳ ِﻞ).(50
ﳉ ﺮ ِ
ﺍﳌﺘ ﻌﱢﻠ ﹶﻘ ِﺔ ﺑﺎ ﹶ
ﺖ ﺃﻗﻮﺍ ﹸﻝ ﺍﻷﺋﻤـ ِﺔ ﰲ ﺍﻟـﺮﺍﻭﻱ.
ﺗﺎﺳﻌﹰﺎ :ﺍﳉﻤ ﻊ ﻭﺍﻟﺘﺮﺟﻴ ﺢ ﺇﺫﺍ ﺗﻌﺎﺭﺿ ِ
]ﺧﻼﺻ ﹸﺔ ﺍﻟﻘﻮ ِﻝ ﰲ ﺍﻟﺮﺍﻭﻱ[.
)(49ﺍﻧﻈﺮ ﻛﺘﺎﺏ] :ﺫﻛﺮ ﻣﻦ ﻳﻌﺘﻤﺪ ﻗﻮﻟﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ[ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ
ﻭﺭﺳﺎﻟﺔ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ]:ﺍﳌﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﺮﺟﺎﻝ[.
)(50ﻭﺍﻧﻈﺮ ﰲ ﺫﻟﻚ :ﺍﻟﻔﺼﻮﻝ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ ﰲ ﻛﺘﺐ ﺍﳌﺼﻄﻠﺢ ﻛﻔﺘﺢ ﺍﳌﻐﻴﺚ
ﻟﻠﺴﺨﺎﻭﻱ " ،ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﳉﺮﺡ ﺍﻟﻨﺎﺩﺭﺓ" " ،ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻟﻨﺎﺩﺭﺓ"
ﻛﻼﳘﺎ ﻟﻠﺪﻛﺘﻮﺭ ﺳﻌﺪﻱ ﺍﳍﺎﴰﻲ " ،ﺿﻮﺍﺑﻂ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ" ﻟﻠﺸﻴﺦ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺒﺪ ﺍﻟﻠﻄﻴﻒ.
- 29 of 38-
http://dear.to/abusalma
ﺨ ِﻪ ﻭﹶﻟﻬﺎ ﺻﻮﺭ:
ﻣﻌﺮﻓ ﹸﺔ ﻋﻼﻗ ِﺔ ﺍﻟﺮﺍﻭﻱ ﻣ ﻊ ﺷﻴ ِﻂ ،ﺃﻭ ﺗﻐﻴ ﺮ ﺗ ﻐﻴﺮﹰﺍ ﻣ ﺆﺛﱢﺮﹰﺍ ﻋﻠﻰ ﺭﻭﺍﻳِﺘ ِﻪ
]ﺃ[ -ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻴ ﺦ ﳑﻦ ﺍﺧﺘﻠ ﹶ
؛ ﻓﻴﻨﻈ ﺮ ﻫﻞ ﲰ ﻊ ﻣﻨﻪ ﺍﻟﺮﺍﻭﻱ ﻗﺒ ﹶﻞ ﺍﺧﺘﻼ ِﻃ ِﻪ ﺃﻭ ﺗﻐﻴ ِﺮ ِﻩ ﺃ ﻡ ﺑﻌ ﺪ ﺫﻟﻚ ؟
ﻁ ﺃﻭ ﺍﻟﺘ ﻐﻴ ِﺮ ،ﻭﺍﻟـﺸﻴ ﺦ ﰲ ﺃﺻـِﻠ ِﻪ
ﻓﺈ ﹾﻥ ﻛﺎﻥ ﲰﺎﻋﻪ ﻣﻨﻪ ﻗﺒ ﹶﻞ ﺍﻻﺧﺘﻼ ِ
ﺖ ﺭﻭﺍﻳﺘ ﻪ .
ﻣﻘﺒﻮ ﹶﻝ ﺍﻟﺮﻭﺍﻳ ِﺔ ﹸﻗِﺒﹶﻠ
ﺕ ﺭﻭﺍﻳﺘـﻪ ،
ﻁ ﺃﻭ ﺍﻟﺘ ﻐﻴـ ِﺮ ؛ ﺭ ﺩ
ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﲰﺎ ﻋ ﻪ ﻣﻨ ﻪ ﺑﻌ ﺪ ﺍﻻ ﺧﺘِﻼ ِ
ﻒ.
ﻀ ﻌ ِ
ﺴﻨ ِﺪ ﺑﺎﻟ
ﻭ ﺣ ِﻜ ﻢ ﻋﻠﻰ ﺍﻟ
ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﻫﻞ ﲰﻊ ﻣﻨﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ ﺃﻭ ﺑﻌﺪﻩ ،ﺃﻭ ﲰـﻊ
ﻣﻨﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ ﻭﺑﻌﺪﻩ ﻭﱂ ﻳﺘﻤﻴﺰ ﲰﺎﻋﻪ ﻣﻨﻪ ؛ ﺭﺩﺕ ﺭﻭﺍﻳﺘﻪ ﻭﺣﻜـﻢ
ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻟﻀﻌﻒ ).(51
ﻣﺜﺎﻟﻪ :ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺛﻘﺔ ﺍﺧﺘﻠﻂ ﻓﺮﻭﻯ ﻋﻨﻪ ﺷـﻌﺒﺔ ﻭﺳـﻔﻴﺎﻥ
ﺍﻟﺜﻮﺭﻱ ﻭﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﺟﺮﻳﺮ ﻭﺧﺎﻟـﺪ ﺑـﻦ
ﻋﺒﺪ ﺍﷲ ﻭﺍﺑﻦ ﻋﻠﻴﺔ ﺑﻌﺪ ﺍﺧﺘﻼﻃﻪ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﲪﺎﺩ ﺑﻦ ﺳـﻠﻤﺔ ﻗﺒـﻞ
ﺍﻻﺧﺘﻼﻁ ﻭﺑﻌﺪﻩ.
) (51ﻭﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ " :ﺍﻻﻏﺘﺒﺎﻁ ﲟﻌﺮﻓﺔ ﻣﻦ ﺭﻭﻱ ﺑﺎﻻﺧﺘﻼﻁ" ﻟﺴﺒﻂ ﺍﺑﻦ
ﺍﻟﻌﺠﻤﻲ ،ﻭﻛﺘﺎﺏ "ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻨﲑﺍﺕ ﰲ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﺧﺘﻠﻂ ﻣﻦ ﺍﻟﺮﻭﺍﺓ" ﻻﺑﻦ
ﺍﻟﻜﻴﺎﻝ ﻭﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ)- 598-555/2ﲢﻘﻴﻖ :ﺩ .ﻋﺘﺮ( .
- 30 of 38-
http://dear.to/abusalma
]ﺏ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﻣﻊ ﺷﻴﺨﻪ ؛ ﻫﻞ ﻫﻮ ﻣﻀﻌﻒ ﰲ ﺷﻴﺨﻪ
ﺃﻡ ﻻ ؟ ﻓﺈﻥ ﻛﺎﻥ ﻣﻀﻌﻔﹰﺎ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ﻛﺮﻭﺍﻳﺔ ﺳﻔﻴﺎﻥ ﺑـﻦ ﺣـﺴﲔ
ﺍﻟﻮﺍﺳﻄﻲ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ).(52
]ﺕ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﰲ ﺃﻫﻞ ﺑﻠﺪ ﻣﺎ ﻫﻞ ﻫﻮ ﻣﻀﻌﻒ ﻓـﻴﻬﻢ
ﺃﻡ ﻻ؟
)(53
ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻀﻌﻔﹰﺎ ﻓﻴﻬﻢ ﻭﺭﻭﻯ ﻋﻨﻬﻢ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ ﻭﺫﻟﻚ ﻛﺮﻭﺍﻳﺔ
ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﺍﳊﺠﺎﺯﻳﲔ ﻓﺈﺎ ﺿﻌﻴﻔﺔ ).(54
]ﺙ[ -ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﰲ ﺃﻫﻞ ﺑﻠﺪ ﻣﺎ ﺇﺫﺍ ﺭﻭﻭﺍ ﻋﻨﻪ ؛ ﻫﻞ ﻫﻢ
)(55
ﺿﻌﻔﺎﺀ ﻓﻴﻪ ﺃﻡ ﻻ؟
ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺿﻌﻔﺎﺀ ﻓﻴﻪ ﻭﺭﻭﻭﺍ ﻋﻨﻪ ﻓﺎﻟﺴﻨﺪ ﺿﻌﻴﻒ .ﻭﺫﻟﻚ ﻛﺮﻭﺍﻳـﺔ
ﺍﻟﺸﺎﻣﻴﲔ ﻋﻦ ﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ﺍﳋﺮﺍﺳﺎﱐ ﻓﺈﺎ ﺿﻌﻴﻔﺔ.
) (52ﻭﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ] :ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﺿﻌﻔﻮﺍ ﰲ ﺑﻌﺾ ﺷﻴﻮﺧﻬﻢ[ ﻟﺸﻴﺨﻨﺎ :
ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﱀ ﺍﻟﺮﻓﺎﻋﻲ ،ﻭﺷﺮﺡ ﻋﻠﻞ ﺍﻟﺘﺮﻣﺬﻱ ﻟﻺﻣﺎﻡ ﺍﺑﻦ
ﺭﺟﺐ). (672- 621/ 2
) (53ﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ :ﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ). (614- 609/2
) (54ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻣﻀﻌﻒ ﰲ ﻏﲑ ﺃﻫﻞ ﺑﻠﺪﻩ ﻛﺎﳊﺠﺎﺯﻳﲔ ﻭﺍﳌﺼﺮﻳﲔ
ﻭﺍﻟﻌﺮﺍﻗﻴﲔ.
)(55ﺍﻧﻈﺮ ﳍﺬﺍ ﺍﻟﻨﻮﻉ :ﺷﺮﺡ ﺍﻟﻌﻠﻞ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺭﺟﺐ). (620-614/2
- 31 of 38-
http://dear.to/abusalma
ﻣﻌﺮﻓﺔ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﻧﻘﻄﺎﻋﻪ ﻭﻓﻴﻪ ﺳﺒﻌﺔ ﺃﻣﻮﺭ :ﺍﻷﻭﻝ :ﺇﻥ ﻛﺎﻥ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺪ ﺛﻘﺎﺕ ،ﻭﺻﺮﺣﻮﺍ ﺑﺎﻟﺴﻤﺎﻉ ،ﺃﻭ ﲟـﺎ
ﻳﻘﺘﻀﻴﻪ ﻓﻬﻮ ﻣﺘﺼﻞ).(56
ﺍﻟﺜﺎﱐ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻨﺪ ﺑﺎﻟﻌﻨﻌﻨﺔ ﺃﻭ ﳓﻮﻫﺎ ؛ ﻓﻴﻨﻈﺮ :ﻫـﻞ ﺍﻟـﺮﺍﻭﻱ
ﻋﺎﺻﺮ ﺷﻴﺨﻪ ﺃﻡ ﻻ؟
ﻓﺈﻥ ﻛﺎﻥ ﱂ ﻳﻌﺎﺻﺮﻩ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻋﺎﺻﺮ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫـﻞ ﻟﻘﻴـﻪ ﺃﻡ ﱂ
ﻳﻠﻘﻪ ﺃﻡ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ؟
ﻓﺈﻥ ﱂ ﻳﻠﻘﻪ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﺮﺍﻭﻳﲔ ﺍﳌﺘﻌﺎﺻﺮﻳﻦ ﺍﻟﻠﻘﻴﺎ ﻭﺍﻟﺴﻤﺎﻉ ﻣﺎ ﱂ
ﺗﻮﺟﺪ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺴﻤﺎﻉ ﻛﻨﺺ ﺇﻣﺎﻡ ﻣﻌﺘﱪ ،ﺃﻭ ﻋـﺪﻡ ﺇﻣﻜـﺎﻥ
ﺍﻟﻠ ِﻘ ﻲ ﻟﺼﻐﺮ ﺳﻦ ﺭﺍﻭ ﻻ ﳝﻜﻨﻪ ﺍﻟﺘﺤﻤﻞ ﻓﻴﻪ ،ﺃﻭ ﺍﺧـﺘﻼﻑ ﺑﻠـﺪ ﻣـﻊ
ﺍﻟﺘﺒﺎﻋﺪ ﻭﻋﺪﻡ ﺍﻟﺮﺣﻠﺔ.
ﺍﻟﺮﺍﺑﻊ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻘﻲ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫﻞ ﲰﻊ ﻣﻨـﻪ ﺃﻡ ﱂ
ﻳﺴﻤﻊ ﻣﻨﻪ ﺃﻡ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ؟
) (56ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﻣﺎ ﱂ ﻳﺘﺒﲔ ﺧﻼﻓﻪ ،ﻭﺫﻟﻚ ﺑﺘﺘﺒﻊ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﺳﻴﺄﰐ
ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ -ﰲ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ.- 32 of 38-
http://dear.to/abusalma
ﻓﺈﻥ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﻓﺎﻟﺴﻨﺪ ﻣﻨﻘﻄﻊ .
ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﻠﻘﻴﺎ ﺍﻟﺴﻤﺎﻉ ﻣﺎ ﱂ ﺗﻮﺟﺪ ﻗﺮﻳﻨـﺔ ﻋﻠـﻰ
ﻋﺪﻡ ﺍﻟﺴﻤﺎﻉ.
ﺍﳋﺎﻣﺲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﲰﻊ ﻣﻦ ﺷﻴﺨﻪ ؛ ﻓﻴﻨﻈﺮ :ﻫﻞ ﻫﻮ ﻣﺪﻟﺲ
ﺃﻡ ﻻ ؟
ﻓﺈﻥ ﻛﺎﻥ ﻏﲑ ﻣﺪﻟﺲ ﻓﺎﻟﺴﻨﺪ ﻣﺘﺼﻞ.
ﺍﻟﺴﺎﺩﺱ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻣﺪﻟﺴﹰﺎ ﻭﺭﻭﻯ ﺑﺎﻟﻌﻨﻌﻨﺔ ﺃﻭ ﳓﻮﻫـﺎ ﻋـﻦ
ﺷﻴﺦ ﲰﻊ ﻣﻨﻪ ﺃﻭ ﰲ ﺣﻜﻢ ﻣﻦ ﲰﻊ ﻣﻨﻪ :
ﻓﺈﻥ ﻛﺎﻥ ﻧﺎﺩﺭ ﺍﻟﺘﺪﻟﻴﺲ ﻛﺄﰊ ﻗﻼﺑﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺍﳉﺮﻣﻲ ﺃﻭ ﻏﲑ
ﻣﻜﺜﺮ ﻣﻨﻪ ﻛﻘﺘﺎﺩﺓ ﻭﺍﻷﻋﻤﺶ ﻭﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟـﺴﻨﺪ
ﺑﺎﻻﺗﺼﺎﻝ ﻣﺎ ﱂ ﻳﺘﺒﲔ ﺧﻼﻓﻪ.
ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻟﺘﺪﻟﻴﺲ ﻛﺎﺑﻦ ﺟﺮﻳﺞ ﰲ ﻏـﲑ ﻋﻄـﺎﺀ ،
ﻭﻛﺒﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺗﻮﻗﻒ ﰲ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻨﺪ ﻭﺣﻜﻢ ﺑﻀﻌﻔﻪ ﺣـﱴ ﻳﺘـﺒﲔ
ﺣﺎﻝ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻷﺧﺮﻯ.
ﺍﻟﺴﺎﺑﻊ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻋﺎﺻﺮ ﺷﻴﺨﻪ ﻭﺃﻣﻜﻦ ﺍﻟﻠﻘﺎﺀ ﻭﺍﻟﺴﻤﺎﻉ ﻭﱂ
ﻳﻌﺮﻑ ﻟﻪ ﻣﻨﻪ ﲰﺎﻉ ﻭﻟﻜﻨﻪ ﻣﺸﻬﻮﺭ ﺑﺎﻹﺭﺳﺎﻝ ﻓﻴﺤﻜﻢ ﻋﻠـﻰ ﺍﻟـﺴﻨﺪ
- 33 of 38-
http://dear.to/abusalma
ﺑﺎﻻﻧﻘﻄﺎﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻏﲑ ﻣﺸﻬﻮﺭ ﺑﺎﻹﺭﺳﺎﻝ ﻓﺎﻟـﺴﻨﺪ ﻣﺘـﺼﻞ ﻋﻠـﻰ
ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﱂ ﺗﺄﺕ ﻗﺮﻳﻨﺔ ﺗﺒﲔ ﲰﺎﻋﻪ ﻣﻦ ﻋﺪﻣﻪ .
ﻧﺘﻴﺠﺔ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ :
ﺇﺫﺍ ﺳﻠﻢ ﺍﻟﺴﻨﺪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻠﻞ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺛﺒﺘﺖ ﻋﺪﺍﻟﺔ ﺍﻟﺮﻭﺍﺓ
ﻭﺿﺒﻄﻬﻢ ،ﻭﺻﺢ ﲰﺎﻉ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﺻﺤﺢ ﺍﻟﺴﻨﺪ ﻇﺎﻫﺮﹰﺍ .
ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﻋﻠﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻞ ﺍﻟﻈﺎﻫﺮﺓ ﻓﺎﻟﺴﻨﺪ ﻳﺮﺩ ﻭﻻ ﻳﻘﺒﻞ .
ﻼ ﺻﻠﺢ ﻟﻠﻤﺘﺎﺑﻌﺎﺕ
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻀﻌﻒ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻨﺪ ﻗﺮﻳﺒﹰﺎ ﳏﺘﻤ ﹰ
ﻭﺍﻟﺸﻮﺍﻫﺪ .
- 34 of 38-
http://dear.to/abusalma
ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ :
- 1ﺗﻄﺒﻖ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﺇﺳﻨﺎﺩ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳـﺮﺍﺩ ﺍﳊﻜـﻢ
ﻋﻠﻴﻪ ِﺑ ِﺪ ﱠﻗ ٍﺔ.
- 2ﺗﺠﻤﻊ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻣﻈﺎﻧﻬﺎ .
ﻑ ﺍﳌﺘﺎﺑﻌﺔ ،ﻭﺍﳌﺨﺎﻟﻔﺔ ،ﻭﻳﻌـﺮﻑ
ﰊ ﻧﻔﺴﻪ ؛ ﻓﺘﻌﺮ
ﺃﻭ ﹰﻻ :ﻋﻦ ﺍﻟﺼﺤﺎ
ﻑ ﺍﻟﻌﱠﻠ ﹸﺔ.
ﺍﻟﺸﺬﻭ ﹸﺫ ،ﻭﺗﻌﺮ
ﺛﺎﻧﻴﹰﺎ :ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﺍﳊﺪﻳﺚ ﻧﻔـﺴﻪ –ﺇﻥ ﻭﺟـﺪﻭﺍ ﺃﻭ
ﺃﺣﺪﻫﻢ -ﻭﻫﻲ ﺍﻟﺸﻮﺍﻫﺪ ،ﻭﻳﻠﹾﺤﻖ ﺑﺬﻟﻚ ﺍﳌﺮﺍﺳـﻴﻞ ،ﻭﺍﳌﻌـﻀﻼﺕ ،
ﻭﺍﳌﻮﻗﻮﻓﺎﺕ ﻭﺍﳌﻘﻄﻮﻋﺎﺕ ﺍﻟﱵ ﳍﺎ ﺣﻜﻢ ﺍﻟﺮﻓﻊ .
ﻭﻟﺼﻼﺣﻴﺔ ﺍﳊﺪﻳﺚ ﻟﻠﺸﻬﺎﺩﺓ ﺷﺮﻭﻁ ؛ ﺃ ﻫﻤﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﺪﻳﺪ
ﺍﻟﻀﻌﻒ ،ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﺎﺫﹰﺍ ﻭﻻ ﻣﻨﻜﺮﹰﺍ .
ﻭﺗ ﹶﻄﺒ ﻖ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﲨﻴﻊ ﺃﺳـﺎﻧﻴﺪ ﺍﳌﺘﺎﺑﻌـﺎﺕ ﻭﺍﻟـﺸﻮﺍﻫﺪ
ﻭﺍﳌﺨﺎﻟﻔﺎﺕ .
ﺗﻨﺒﻴﻪ :ﻟﻠﺘﺨﺮﻳﺞ ﻃﺮﻕ ﺗﻌﺮﻑ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻣﻦ ﻣﻈﺎﻧﻬﺎ). (57
) (57ﻭﻣﻦ ﻣﻈﺎﻧﻬﺎ :ﻛﺘﺎﺏ ﺍﻟﺘﺨﺮﻳﺞ ﻟﻠﺪﻛﺘﻮﺭ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻋﺎﺑﺪ ،ﻭﺍﻟﺘﺨﺮﻳﺞ
ﻭﺩﺭﺍﺳﺔ ﺍﻷﺳﺎﻧﻴﺪ ﶈﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ ،ﻭﻛﺘﺎﺏ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺪﻛﺘﻮﺭ ﺑﻜﺮ ﺃﺑﻮ ﺯﻳﺪ.
- 35 of 38-
http://dear.to/abusalma
- 3ﲨﻊ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻞ
)(58
ﻛﺎﻹﻣﺎﻡ ﺃﲪـﺪ ،ﻭﺍﺑـﻦ
ﺍﳌﺪﻳﲏ ،ﻭﺍﺑـﻦ ﻣﻌـﲔ ،ﻭﺃﰊ ﺣـﺎﰎ ،ﻭﺃﰊ ﺯﺭﻋـﺔ ،ﻭﺃﰊ ﺩﺍﻭﺩ ،
ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺍﻟﺘﺮﻣـﺬﻱ ،ﻭﺍﻟﻨـﺴﺎﺋﻲ ،ﻭﺍﻟـﺪﺍﺭﻗﻄﲏ ،ﻭﺍﳋﻄﻴـﺐ
ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﺍﺑـﻦ ﺭﺟـﺐ ،
ﻭﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ،ﻭﺍﺑﻦ ﺣﺠﺮ ،ﻭﺍﺑـﻦ ﺍﳌﻠﻘﱢـﻦ ،ﻭﺃﲪـﺪ ﺷـﺎﻛﺮ ،
ﻭﺍﻷﻟﺒﺎﱐ ﻭﻏﲑﻫﻢ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﲡﻤﻌﻬﺎ ﺣﱴ ﻳﺘﻴﺴﺮ ﻟﻚ ﻓﻬﻢ ﻃﺮﻳﻘـﺔ
ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻨﻘﺪ ،ﻭﻛﻴﻔﻴﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻷﺳﺎﻧﻴﺪ ،ﻭﺣﱴ ﺗـﺴﺘﻔﻴﺪ ﻣـﻦ
ﺃﻗﻮﺍﳍﻢ ﻓﻴﻤﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻚ ،ﻭﺣﱴ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺿﻌﻔﻚ ﺃﻣﺎﻡ ﻫـﺆﻻﺀ
ﺍﻷﺋﻤﺔ ﺍﳉﻬﺎﺑﺬﺓ .
- 4ﻫﺬﺍ ﺇﲨﺎﻝ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﲢﺘﺎﺝ ﺇﱃ ﺗﻔﺼﻴﻞ ﻭﲢﺮﻳﺮ ،ﻭﻟﻌـﻞ
ﺫﻟﻚ ﻳﻜﻮﻥ ﰲ ﻭﻗﺖ ﻗﺮﻳﺐ -ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ . -
) (58ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ :ﻛﺘﺐ ﺍﻟﻌﻠﻞ :ﻛﻜﺘﺎﺏ ﺍﻟﻌﻠﻞ ﻻﺑﻦ ﺍﳌﺪﻳﲏ ،ﻭﺍﻟﻌﻠﻞ
ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﻌﻠﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻭﺍﻟﻌﻠﻞ ﻟﻠﺪﺍﺭﻗﻄﲏ .
ﻭﻳﻠﺤﻖ ﺎ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻓﻘﺪ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻧﻘﺪ ﺍﻷﺋﻤﺔ ﳌﺮﻭﻳﺎﺕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ.
ﻭﻛﺘﺐ ﺍﻟﺘﺨﺮﻳﺞ ﻣﺜﻞ) :ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ( ﻟﻠﺰﻳﻠﻌﻲ ) ،ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ( ﻻﺑﻦ
ﺣﺠﺮ ) ،ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ( ﻻﺑﻦ ﺍﳌﻠﻘﻦ ،ﲣﺮﻳﺞ ﺍﳌﺴﻨﺪ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ ،
)ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ( ﻟﻠﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ .
- 36 of 38-
http://dear.to/abusalma
- 5ﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺻﻌﺐ ﺍﻷﻣـﻮﺭ ﻭﺃﺷـﻘﱢﻬﺎ ،
ﻉ ،ﻭﺍﺟﻌﻞ
ﻭﻻ ﻳﺴﺘﻄﻴﻌﻪ ﺇﻻ ﻛﺒﺎﺭ ﺍﶈﺪﺛﲔ ،ﻓﺘﺄ ﱠﻥ ﰲ ﺍﳊﻜﻢ ﻭﻻ ﺗﺘﺴ ﺮ
ﻣﺎ ﻛﺘﺒﺘﻪ ﻟﻚ ﻟﻠﺘﺪﺭﻳﺐ ﻭﺍﻟﺘﻤﺮﺱ ﻓﻘﻂ ﺣﱴ ﺗﺘﻘﻦ ﻋﻠﻢ ﺍﳊﺪﻳﺚ .
ﻭﺃﻛﺜﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻛﺘﺐ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ،ﻭﻋﻠﻠﻪ ،ﻭﺗﺮﺍﺟﻢ ﺭﻭﺍﺗﻪ
،ﻭﺗﺮﺍﺟﻢ ﺍﻷﺋﻤﺔ ﻭﻓﻘﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ِﻟﻤﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ .
ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻـﺤﺒﻪ
ﺃﲨﻌﲔ .
ﻛﺘﺒﻪ :
ﺃﺑﻮ ﺯﻳﺪ ﻭﺃﺑﻮ ﻋﻤﺮ ﺃﺳﺎﻣﺔ ﺑﻦ ﻋﻄﺎﻳﺎ ﺍﻟﻌﺘﻴﱯ
- 37 of 38-