Nobowa alkhatama
- 3. ﺗﻘﺪﻳـﻢ
ّﻳﺩ ﺍﻹﺻﺒﺎﺡ ﻓﺎﻟﻖ ﺍﻟﺮﻳﺎﺡ ﻣﺴﺨﺮ ﺍﻟﻔﻠﻚ ﳎﺮﻱ ﺍﳌﻠﻚ ﻣﺎﻟﻚ ﷲ ﺍﳊﻤﺪّﺏﺭ ﺍﻟﺪﻳﻦ ﺎﻥﺍﻟﻌﺎﳌﲔ،
ﹰﺎﺗﺴﻠﻴﻤ ﻭﺳﻠﻢ ﻭﺍﳌﻬﺪﻳﲔ ﺍﻷﺋﻤﺔ ﻭﺁﻟﻪ ﳏﻤﺪ ﻋﻠﻰ ﺍﷲ ﻭﺻﻠﻰ.
ﺧّﻮﺍﻟﻨﺒ ﺘﻤﺖّﻮﺑﻨﺒ ﺓﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺓ،ﻭﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻭﺃﰎ ﺍﻟﺪﻳﻦ ﺗﻌﺎﱃ ﺍﷲ ﺃﻛﻤﻞﺍﳌﺆﻣﻨﲔ،
ّﻣﺍﻷ ﺍﺧﺘﻠﻔﺖ ﻭﻗﺪﻣﻌﲎ ﰲ ﺔ)ﺍﻷﻧﺒﻴﺎ ﺧﺎﰎﺀ(،ﺍﻟﺘﺎﺀ ﺑﻔﺘﺢ ﻗﺮﺃﻫﺎ ﻣﻦ ﻓﻤﻨﻬﻢ)ﻢﺗﺧﺎ(،ﻭﻣﻨﻬﻢ
ﺍﻟﺘﺎﺀ ﺑﻜﺴﺮ ﻗﺮﺃﻫﺎ ﻣﻦ)ﻢﺗﺧﺎ(ﻭ ،ﺃﻋﻄﻮﺍﺻﺎﺣﺒﻪ ﻋﻦ ﳜﺘﻠﻒ ﲎﻣﻌ ﻗﺮﺍﺀﺓ ﻟﻜﻞ.
ﹼﻥﺃ ﻋﻠﻰ ﺗﺆﻛﺪ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﻌﺾ ﲡﺪ ﹰﺎﻭﺃﻳﻀّﻮﻧﺒ ﻻّﻮﻧﺒ ﺑﻌﺪ ﺓﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺓ،ﻣﻦ ﻭﻛﻞ
ّﺪﻳّﻮﺍﻟﻨﺒ ﻋﻲﹼﺬﻛ ﻓﻬﻮ ﺑﻌﺪﻩ ﺓّﺺﺗﻨ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﻌﺾ ﲡﺪ ﺑﻴﻨﻤﺎ ، ﻣﻔﺘﺮ ﺍﺏّﻮﺍﻟﻨﺒ ﺍﺳﺘﻤﺮﺍﺭ ﻋﻠﻰﺑﻌﺪ ﺓ
ﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ،ﻭﺃﹼﻥﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺪ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﳊﺠﺔﺍﺗﺼﺎﻝ ﻟﻪ ﻳﻜﻮﻥ ﺃﻥ ﻻﺑﺪ
ﺑﺎﻟﺴﻤﺎﺀ،ّﻧﺃ ﺃﻱﺍﻟﺮﻭﺍ ﺑﻌﺾ ﲡﺪ ﺑﻞ ، ﺗﻌﺎﱃ ﺍﷲ ﻣﻦ ﻨﺒﺄﻳ ﻪﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﻳﺎﺕّﺺﺗﻨﻋﻠﻰ
ﹼﻥﺃﻣﺴﺄﻟﺔﻟﻴﺴ ﺍﻟﻮﺣﻲﺖﻣﻘﺘﺼﺮﺓﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺃﻭﺻﻴﺎﺀ ﻋﻠﻰّﺪﺗﺘﻌ ﺑﻞ ، ﻓﺤﺴﺐﻯﺇﱃﻋﺎﻣﺔ
ﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﻭﺻﻔﻬﺎ ﺍﻟﱵ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺮﺅﻳﺎ ﻣﺜﻞ ﺍﻟﻨﺎﺱّﻧﺑﺄّﻮﺍﻟﻨﺒ ﺃﺟﺰﺍﺀ ﻣﻦ ﻬﺎﺓ.
ﺍﻟﺮﺿﺎ ﻋﻦﻗﺎﻝ:)ﺃﰊ ﺣﺪﺛﲏ،ﺪﺟ ﻋﻦﻱ،ﺃﺑﻴﻪ ﻋﻦ:ﹼﻥﺃﺍﷲ ﺭﺳﻮﻝﻗﺎﻝ:…
ﺇﹼﻥﹰﺍﺟﺰﺀ ﺳﺒﻌﲔ ﻣﻦ ﺟﺰﺀ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺮﺅﻳﺎﺍﻟﻨﺒﻮﺓ ﻣﻦ()١(
.
ﺍﻟﺮﺳﻮﻝ ﻋﻦﺃّﻧﻗﺎﻝ ﻪ:)ﻮﻧﺒ ﻻﹼﻻﺇ ﺑﻌﺪﻱ ﺓﺸﺍﳌﺒﺮﺍﺕ.ﻗﻴﻞ:ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ،ﻭﻣﺎ
ّﺸﺍﳌﺒﺮﺍﺕ؟ﻗﺎﻝ:ﺍﻟﺼﺎﳊﺔ ﺍﻟﺮﺅﻳﺎ()٢(
.
١-ﺍﻟﺼﺪﻭﻕ ﺍﻟﺸﻴﺦ ﺃﻣﺎﱄ:ﺹ١٢١ﺍﻟﺮﺿﺎ ﺃﺧﺒﺎﺭ ﻋﻴﻮﻥ ،:ﺝ١/ﺹ٢٨٨،ﺍﻟﻔﻘﻴﻪ ﳛﻀﺮﻩ ﻻ ﻣﻦ:ﺝ٢/ﺹ٥٨٥،
ﺍﳌﻌﺎﺟﺰ ﻣﺪﻳﻨﺔ:ﺝ٧/ﺹ١٨٣،ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٤٩/ﺹ٢٨٣ﻭ ،ﺍﻷﺧﺮﻯ ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﻏﲑﻫﺎ.
٢-ﺍﳌﻨﺜﻮﺭ ﺍﻟﺪﺭ:ﺝ٣/ﺹ٣١٢،ﺍﻷ ﲝﺎﺭﻧﻮﺍﺭ:ﺝ٥٨/ﺹ١٩٢.ﺹ ﺍﳉﺰﺀ ﻧﻔﺲ ﰲ ﹰﺎﺃﻳﻀ ﻭﺭﻭﺍﻩ١٧٧ﺍﻟﻠﻔﻆ ﺬﺍ:ﱂ
ﻗﺎﻟﻮﺍ ، ﺍﳌﺒﺸﺮﺍﺕ ﹼﻻﺇ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻳﺒﻖ:ﺍﳌﺒﺸﺮﺍﺕ ﻭﻣﺎ..ﺍﱁ.ﺍﳌﺼﺎﺩﺭ ﻫﺬﻩ ﰲ ﳐﺘﻠﻔﺔ ﺑﺄﻟﻔﺎﻅ ﹰﺎﺃﻳﻀ ﻭﺭﻭﻱ:ﺍﳌﻮﻃﺄ ﻛﺘﺎﺏ:
ﺝ٢/ﺹ٩٥٧ﻣ ،ﺃﲪﺪ ﺴﻨﺪ:ﺝ٥/ﺹ٤٥٤ﻭﺝ ،٦/ﺹ١٢٩ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،:ﺝ٨/ﺹ٦٩ﺍﻟﺰﻭﺍﺋﺪ ﳎﻤﻊ ،:ﺝ٧/
ﺹ١٧٣ﺍﻟﻘﺎﺭﻱ ﻋﻤﺪﺓ ،:ﺝ٢٤/ﺹ١٣٤ﺍﻟﻜﺒﲑ ﺍﳌﻌﺠﻢ ،:ﺝ٣/ﺹ١٩٧ﺍﻷﺧﺮﻯ ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﻭﻏﲑﻫﺎ ،.
- 4. ٤..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
ﻣﺴﻠﻜﲔ ﺑﲔ ﻧﻔﺴﻪ ﺍﳊﻘﻴﻘﺔ ﻃﺎﻟﺐ ﳚﺪ ﻭﻫﻨﺎ،ﳏﻤ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺟﺎﺀ ﻣﺎ ﳜﺎﻟﻒ ﻭﻛﻼﳘﺎﺪ
ﺍﻟﻄﺎﻫﺮﺓ ﻭﻋﺘﺮﺗﻪّﻮﺍﻟﻨﺒ ﲞﺘﻢ ﻗﺎﻝ ﻓﺈﻥ ،ﳏﻤﺪ ﺑﺎﻟﺮﺳﻮﻝ ﹰﺎﻣﻄﻠﻘ ﺓﺍﻟﻘﺎﺋﻠﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺧﺎﻟﻒ ﻓﻘﺪ
ّﻮﺍﻟﻨﺒ ﺑﺎﺳﺘﻤﺮﺍﺭﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺪ ﺓ،ﺃﻭّﻮﺍﻟﻨﺒ ﺃﺟﺰﺍﺀ ﺑﻌﺾ ﺍﻷﻗﻞ ﻋﻠﻰﻭ ، ﺓﺇﺑﺎﺳﺘﻤﺮﺍﺭ ﻗﺎﻝ ﻥ
ّﻮﺍﻟﻨﺒّﻮﺍﻟﻨﺒ ﲞﺘﻢ ﺍﻟﻘﺎﺋﻠﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺧﺎﻟﻒ ﻓﻘﺪ ﹰﺎﻣﻄﻠﻘ ﺓﺑﺮﺳﺎﻟﺔ ﺓﺃﺃﲨﻌ ﺍﷲ ﺧﻠﻖ ﺷﺮﻑﳏﻤﺪ ﲔ
ﺍﳌﺼﻄﻔﻰ.
ﻭﳏﺎﻭﻟﺔ ، ﺍﻵﺧﺮ ﺍﻟﻘﺴﻢ ﻭﺗﺮﻙ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻦ ﻗﺴﻢ ﻋﻠﻰ ﻭﺍﻻﻋﺘﻤﺎﺩ ﺑﺎﻷﺧﺬ ﻳﻜﻮﻥ ﻻ ﻓﺎﳊﻞ
ﺩﻻﻟﺘﻪ ﻭﺗﺬﻭﻳﺐ ﻤﻴﺸﻪﺃ ،ﺻﺤﺘﻪ ﺑﻌﺪﻡ ﺍﻟﻘﻮﻝ ﻭـﺑﺎﷲ ﻭﺍﻟﻌﻴﺎﺫـﺑﻌﺸﺮﺍﺕ ﻋﻨﻪ ﻣﻨﻬﻲ ﻓﻬﺬﺍ ،
ّﺩﺭ ﻋﻦ ﺗﻨﻬﻰ ﺍﻟﱵ ﺍﻟﺮﻭﺍﻳﺎﺕﺍﻟﻌﺼﻤﺔ ﺃﻫﻞ ﻋﻦ ﺻﺎﺩﺭﺓ ﺭﻭﺍﻳﺔ ﺃﻱ)١(
،ﹼﻻﺇﳐ ﻛﺎﻥ ﻣﺎﻟﻠﻘﺮﺁﻥ ﹰﺎﺎﻟﻔ
ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻟﺴﻨﺔ)٢(
.
١-ﺃﲰﺎﻩ ﹰﺎﺑﺎﺑ ﺍﻟﺪﺭﺟﺎﺕ ﺑﺼﺎﺋﺮ ﰲ ﺍﻟﺼﻔﺎﺭ ﺭﻭﻯ)ﻓﺮﺩﻩ ﺍﳊﺪﻳﺚ ﻳﻌﺮﻑ ﻻ ﻓﻴﻤﻦ ﺑﺎﺏ(ّﺓﺪﻋ ﻓﻴﻪ ﻭﺫﻛﺮ ،ﻣﻨﻬﺎ ، ﺭﻭﺍﻳﺎﺕ:
ﺟﻌﻔﺮ ﺃﰊ ﻋﻦ ﺍﳊﺬﺍﺀ ﻋﺒﻴﺪﺓ ﺃﰊ ﻋﻦ،ﻳﻘﻮﻝ ﲰﻌﺘﻪ ﻗﺎﻝ) :ﺃﻭﺍﷲ ﻣﺎﺇﹼﻥﹼﱄﺇ ﺃﺻﺤﺎﰊ ﺃﺣﺐﻭﺃﻛﺘﻤﻬﻢ ﻭﺃﻓﻘﻬﻬﻢ ﺃﻭﺭﻋﻬﻢ
ﲝﺪﻳﺜﻨﺎ،ﻭﺇﹼﻥﺃﹰﻻﺣﺎ ﻋﻨﺪﻱ ﺳﺆﺍﻫﻢﹼﱄﺇ ﻭﺃﻣﻘﺘﻬﻢﻨﻋ ﻭﻳﺮﻭﻯ ﺇﻟﻴﻨﺎ ﻳﻨﺴﺐ ﺍﳊﺪﻳﺚ ﲰﻊ ﺇﺫﺍ ﺍﻟﺬﻱﻗﻠﺒﻪ ﻳﻘﺒﻠﻪ ﻭﱂ ﻳﻌﻘﻠﻪ ﻓﻠﻢ ﺎ
ﻭﻛﻔ ﻭﺟﺤﺪﻩ ﻣﻨﻪ ﺍﴰﺄﺯﺑﻪ ﺩﺍﻥ ﻣﻦ ﺮ،ﻭ ﺧﺮﺝ ﻋﻨﺪﻧﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻟﻌﻞ ﻳﺪﺭﻯ ﻻ ﻭﻫﻮﺇﻟﻴﻨﺎﺃﹰﺎﺧﺎﺭﺟ ﺑﺬﻟﻚ ﻓﻴﻜﻮﻥ ﺳﻨﺪﻣﻦ
ﻭﻻﻳﺘﻨﺎ(.
ﻭﻗﺎﻝ ﺍﻟﺴﻴﻂ ﺑﻦ ﺳﻔﻴﺎﻥ ﻋﻦ:ﺍﷲ ﻋﺒﺪ ﻷﰊ ﻗﻠﺖ) :ﻓﺪﺍﻙ ﺟﻌﻠﺖﺇﹼﻥﺑﺎﻟﻌﻈﻴﻢ ﻋﻨﻚ ﻓﻴﺨﱪﻧﺎ ﻗﺒﻠﻚ ﻣﻦ ﻟﻴﺄﺗﻴﻨﺎ ﺍﻟﺮﺟﻞ
ﺍﻷ ﻣﻦﻧﻜﺬﺑﻪ ﺣﱴ ﺻﺪﻭﺭﻧﺎ ﺑﺬﻟﻚ ﻓﻴﻀﻴﻖ ﻣﺮ،ﻋﺒﺪ ﺃﺑﻮ ﻓﻘﺎﻝ ﻗﺎﻝﺍﷲ:ﻋﲏ ﺃﻟﻴﺲﳛﺪﺛﻜﻢ؟ﻗﺎﻝ:ﻗﻠﺖ:ﺑﻠﻰ،ﻗﺎﻝ:
ﻟﻠﻴﻞ ﻓﻴﻘﻮﻝﺃﻧﻭﻟﻠﻨﻬﺎﺭ ﺎﺭ ﻪﺃﻧﻟﻴﻞ ﻪ،ﻗﺎﻝ:ﻟﻪ ﻓﻘﻠﺖ:ﻻ،ﻗﺎﻝ:ﺩﺭ ﻓﻘﺎﻝﺇﻟﻴﻨﺎ ﻩ؛ﻓﺈﻧﻚﺇﺗﻜﺬﺑﻨﺎ ﻓﺈﳕﺎ ﻛﺬﺑﺖ ﻥ(.
ﻭﺍﳊﺴﻦ ﺃﰊ ﻋﻦ ﺍﻟﺴﻨﺎﱐ ﻋﻠﻲ ﻋﻦﺇّﻧﺭﺳﺎﻟﺔ ﰲ ﺇﻟﻴﻪ ﻛﺘﺐ ﻪ) :ﻨﻋ ﺑﻠﻐﻚ ﳌﺎ ﺗﻘﻞ ﻭﻻﺇ ﻧﺴﺐ ﺃﻭ ﺎﻭ ﺑﺎﻃﻞ ﻫﺬﺍ ﻟﻴﻨﺎﺇﻥ
ﺧﻼﻓﻪ ﺗﻌﺮﻓﻪ ﻛﻨﺖ؛ﻭﺻﻔﺔ ﻭﺟﻪ ﺃﻱ ﻭﻋﻠﻰ ﻗﻠﻨﺎ ﱂ ﺗﺪﺭﻱ ﻻ ﻓﺈﻧﻚ(.
ﻭﺟﻌﻔﺮ ﺃﰊ ﻋﻦ ﺑﺼﲑ ﺃﰊ ﻋﻦﺍﷲ ﻋﺒﺪ ﺃﰊ ﻋﻦ ﺃﻭ،ﻗﺎﻝ) :ﲝﺪﻳﺚ ﺗﻜﺬﺑﻮﺍ ﻻﺃﺃﺣﺪ ﺗﺎﻛﻢ؛ﺗﺪﺭﻭﻥ ﻻ ﻓﺈﻧﻜﻢ
ﻋﺮﺷﻪ ﻓﻮﻕ ﺍﷲ ﻓﺘﻜﺬﺑﻮﺍ ﺍﳊﻖ ﻣﻦ ﻟﻌﻠﻪ(ﺍﻟﺪﺭﺟﺎﺕ ﺑﺼﺎﺋﺮ:ﺹ٥٥٧-٥٥٨.
٢-ﺍﻟﺸ ﺭﻭﻯﺑـ ﻋﻨﻮﻧﻪ ﹰﺎﺑﺎﺑ ﺍﻟﻜﺎﰲ ﰲ ﺍﻟﻜﻠﻴﲏ ﻴﺦ)ﺍﻟﻜﺘﺎﺏ ﻭﺷﻮﺍﻫﺪ ﺑﺎﻟﺴﻨﺔ ﺍﻷﺧﺬ ﺑﺎﺏ(ﻣﻨﻬﺎ ﹰﺎﺣﺪﻳﺜ ﻋﺸﺮ ﺇﺛﻨﺎ ﻓﻴﻪ ﻭﻧﻘﻞ ،:
ﺍﷲ ﻋﺒﺪ ﺃﰊ ﻋﻦﻗﺎﻝ:)ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:ﹼﻥﺇﹰﺍﻧﻮﺭ ﺻﻮﺍﺏ ﻛﻞ ﻭﻋﻠﻰ ، ﺣﻘﻴﻘﺔ ﺣﻖ ﻛﻞ ﻋﻠﻰﻭﺍﻓﻖ ﻓﻤﺎ ،
ﻓﺪﻋﻮﻩ ﺍﷲ ﻛﺘﺎﺏ ﺧﺎﻟﻒ ﻭﻣﺎ ﻓﺨﺬﻭﻩ ﺍﷲ ﻛﺘﺎﺏ(.
ﻭﻋﻦﺑ ﺣﺴﲔﻗﺎﻝ ﻠﺲﺍ ﻫﺬﺍ ﰲ ﻳﻌﻔﻮﺭ ﺃﰊ ﺍﺑﻦ ﺣﻀﺮ ﺃﻧﻪ ﺍﻟﻌﻼﺀ ﺃﰊ ﻦ:ﺍﷲ ﻋﺒﺪ ﺃﺑﺎ ﺳﺄﻟﺖﺍﳊﺪﻳﺚ ﺍﺧﺘﻼﻑ ﻋﻦ
ﻗﺎﻝ ؟ ﺑﻪ ﺗﺜﻖ ﻻ ﻣﻦ ﻭﻣﻨﻬﻢ ﺑﻪ ﻧﺜﻖ ﻣﻦ ﻳﺮﻭﻳﻪ:)ﹰﺍﺷﺎﻫﺪ ﻟﻪ ﻓﻮﺟﺪﰎ ﺣﺪﻳﺚ ﻋﻠﻴﻜﻢ ﻭﺭﺩ ﺇﺫﺍﻗﻮﻝ ﻣﻦ ﺃﻭ ﺍﷲ ﻛﺘﺎﺏ ﻣﻦ
ﺍﷲ ﺭﺳﻮﻝ،ﹼﻻﻭﺇﺑﻪ ﺃﻭﱃ ﺑﻪ ﻛﻢ ﺟﺎﺀ ﻓﺎﻟﺬﻱ(.
ﻭﺑﻦ ﺃﻳﻮﺏ ﻋﻦﻗﺎﻝ ﺍﳊﺮ:ﺍﷲ ﻋﺒﺪ ﺃﺑﺎ ﲰﻌﺖﻳﻘﻮﻝ:)ﺷ ﻛﻞﻲﺀﻻ ﺣﺪﻳﺚ ﻭﻛﻞ ، ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻣﺮﺩﻭﺩ
ﺯﺧﺮﻑ ﻓﻬﻮ ﺍﷲ ﻛﺘﺎﺏ ﻳﻮﺍﻓﻖ(.
- 5. اﻟﺨﺎﺗﻤﺔ اﻟﻨﺒﻮة/اﻟﺤﺴﻦ أﺣﻤﺪ اﻟﺴﻴﺪ.......................................................................٥
ﺇﺫﻥ،ّﻮﺍﻟﻨﺒ ﺧﺘﻢ ﻓﻤﺴﺄﻟﺔﹼﻻﺇ ﺇﺣﻜﺎﻣﻬﺎ ﳝﻜﻦ ﻻ ﺍﻟﱵ ﺎﺕﺍﳌﺘﺸﺎ ﻣﻦ ﺓﺍﻟﺮﺳﻮﻝ ﺃﻭﺻﻴﺎﺀ ﻗﺒﻞ ﻣﻦ
ﳏﻤﺪ.
ﺗﻌﺎﱃ ﻗﺎﻝ:﴿ﹸﺮﹶﺧُﺃﹶﻭ ِﺏَﺎﺘﹺﻜْﻟﺍ ﱡﻡُﺃ ﱠﻦﹸﻫ ﹲﺕﹶﺎﻤَﻜﹾﺤﹸﻣ ﹲﺕﹶﺎﻳﺁ ﹸﻪﹾﻨﹺﻣ ﹶﺏَﺎﺘﹺﻜْﻟﺍ ﹶﻚﹾﻴَﻠﹶﻋ َﻝﹶﺰَْﺃ ﹺﻱﺬﱠﻟﺍ ﹶﻮﹸﻫ
ﹶﻬِﺑﹶﺎﺸَﺘﹸﻣﻳِﻭْﺄَﺗﹶﺀَﺎﻐﹺﺘﹾﺑﹶﺍﻭﹺﺔﹶﻨْﺘﹺﻔْﻟﺍﹶﺀَﺎﻐﹺﺘﹾﺑﺍﹸﻪﹾﻨﹺﻣﹶﻪﹶﺑﹶﺎﺸَﺗﹶﺎﻣﹶﻥﹸﻮﻌِﺒﱠﺘﹶﻴَﻓٌﻎﹾﻳَﺯﹾﻢِﻬِﺑُﻮﻠُﻗﹺﻲﻓﹶﻦﻳﹺﺬﱠﻟﺍﱠﺎﻣَﺄَﻓﹲﺕﺎﱠﺎﻟِﺇﹸﻪَﻠﻳِﻭْﺄَﺗﹸﻢَﻠﹾﻌﹶﻳﹶﺎﻣﹶﻭﹺﻪﹺﻠ
ﹶﻣﹶﻭﹶﺎﻨﺑﹶﺭﹺﺪﹾﻨﹺﻋﹾﻦﹺﻣﱞﻞُﻛﹺﻪِﺑﱠﺎﻨﹶﻣﺁﹶﻥُﻮﻟﻮُﻘﹶﻳِﻢْﻠﹺﻌْﻟﺍﹺﻲﻓﹶﻥُﻮﺨﹺﺳﱠﺍﺮﻟﺍﹶﻭﹸﻪﱠﻠﻟﺍِﺏﹶﺎﺒْﻟَﺄْﻟﺍُﻮﻟﻭُﺃﱠﺎﻟِﺇﹸﺮﱠﻛﱠﺬﹶﻳﺎ﴾)١(
.
ﻗﺍﻟﺼﺎﺩﻕ ﺍﻹﻣﺎﻡ ﺎﻝﻷﰊﻋﻠﻴﻪ ﺩﺧﻞ ﻋﻨﺪﻣﺎ ﺣﻨﻴﻔﺔ:)ﺣﻖ ﺍﷲ ﻛﺘﺎﺏ ﺗﻌﺮﻑ ﺣﻨﻴﻔﺔ ﺃﺑﺎ ﻳﺎ
ﻣﻌﺮﻓﺘﻪ؟!،؟ ﻭﺍﳌﻨﺴﻮﺥ ﺍﻟﻨﺎﺳﺦ ﻭﺗﻌﺮﻑ!،ﻗﺎﻝﻧﻌﻢ،ﻗﺎﻝ:ﺍﺩﻋﻴﺖ ﻟﻘﺪ ﺣﻨﻴﻔﺔ ﺃﺑﺎ ﻳﺎ
ﹰﺎﻋﻠﻤﹼﻻﺇ ﺫﻟﻚ ﺍﷲ ﺟﻌﻞ ﻣﺎ ﻭﻳﻠﻚ ،ﺍ ﺃﻫﻞ ﻋﻨﺪﺍﻟﺬﻳﻦ ﻟﻜﺘﺎﺏﹸﺃﻧﺰﻝﻋﻠﻴﻬﻢ.ﹼﻻﺃ ﻫﻮ ﻭﻻ ﻭﻳﻠﻚ
ﻧﺒﻴﻨﺎ ﺫﺭﻳﺔ ﻣﻦ ﺍﳋﺎﺹ ﻋﻨﺪ،ﻛﺘﺎﺑﻪ ﻣﻦ ﺍﷲ ﻭﺭﺛﻚ ﻣﺎﹰﺎﺣﺮﻓ،ﻓﺈﻥﺗﻘﻮﻝ ﻛﻤﺎ ﻛﻨﺖ،
ﺗﻘﻮﻝ ﻛﻤﺎ ﻭﻟﺴﺖ،ﻓﺎﺧﱪﱐ…()٢(
.
ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻭﰲ)ّﻮﺍﻟﻨﺒﺍﳋﺎﲤﺔ ﺓ(ﻭﻳ ﺍﻟﻌﻠﻴﻞ ﻳﺸﻔﻲ ﻣﺎ ﲡﺪﺮﻭﻱﺃﲪﺪ ﺍﻟﺴﻴﺪ ّﻦﻴﺑ ﻓﻘﺪ ، ﺍﻟﻐﻠﻴﻞ
ﻭﺭﺳﻮ ﻭﺻﻲ ﺍﳊﺴﻦﺍﳌﻬﺪﻱ ﺍﻹﻣﺎﻡ ﻝﺍﳌﻮﻋﻮﺩ ﻭﺍﻟﻴﻤﺎﱐﻣﻦ ﺑﻴﺎﻥ ﺑﺄﻭﺿﺢ ﺍﳌﺴﺄﻟﺔ ﻫﺬﻩ ،
ّﻬﺍﳌﻄ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻘﺮﺁﻥﺮﺓﺍﻟﻘﺴﻤﲔ ﻛﻼ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﻱ ﻳﺮﺩ ﻭﱂ ،،ّﻮﺍﻟﻨﺒ ﲞﺘﻢ ﺍﻟﻘﺎﺋﻠﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻱﺓ،
ّﻮﺍﻟﻨﺒ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﻘﺎﺋﻠﺔ ﻭﺍﻟﺮﻭﺍﻳﺎﺕﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺪ ﺓ.
ﺃﲪﺪ ﺍﻟﺴﻴﺪ ّﻦﻴﺑ ﻓﻘﺪﻣﻌﲎ ﻣﺎ ﺍﳊﺴﻦّﻮﺍﻟﻨﺒﺓ،ﻭّﻮﺍﻟﻨﺒ ﺑﲔ ّﺰﻴﻣﳏﻤﺪ ﺑﺎﻟﺮﺳﻮﻝ ﺧﺘﻤﺖ ﺍﻟﱵ ﺓ
ّﻮﺍﻟﻨﺒ ﻭﺑﲔﺑﻌﺪﻩ ﺍﺳﺘﻤﺮﺕ ﺍﻟﱵ ﺓﻣﻌﲎ ﹰﺎﺃﻳﻀ ّﻦﻴﻭﺑ ،)ّﻮﺍﻟﻨﺒ ﻢﺗﺧﺎﺓ(ﻭﻣﻌﲎ ، ﺍﻟﺘﺎﺀ ﺑﻔﺘﺢ)ﻢﺗﺧﺎ
ّﻮﺍﻟﻨﺒﺓ(ﺍﻟﺘﺎﺀ ﺑﻜﺴﺮ.
ﹼﻥﺃ ﺑﺮﻫﺎﻥ ﻭﺑﺄﻭﺿﺢ ّﻦﻴﺑ ﻗﺪ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻓﺘﺠﺪّﻮﺍﻟﻨﺒﺓﳏﻤﺪ ﺑﺎﻟﺮﺳﻮﻝ ﺘﻤﺖﺧﻧﱯ ﻭﻻ
ﲟﻌﲎ ﻭﻟﻜﻦ ،ﺑﻌﺪﻩﳜﺘﻠﺑﻌﺪ ﺑﺎﺳﺘﻤﺮﺍﺭﻫﺎ ﺍﻟﻘﻮﻝ ﻋﻦ ﻒﻩﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﲔ ﺗﻌﺎﺭﺽ ﻓﻼ ،؛ﹼﻥﻷ
ّﺪﻳﺘﺤ ﻣﻨﻬﺎ ﻗﺴﻢ ﻛﻞّﻮﻟﻠﻨﺒ ﻣﻌﲎ ﻋﻦ ﺙﺍﻵﺧﺮ ﺍﳌﻌﲎ ﻋﻦ ﳜﺘﻠﻒ ﺓ.
ﻭﺍﷲ ﻋﺒﺪ ﺃﰊ ﻋﻦ ، ﺭﺍﺷﺪ ﺑﻦ ﺃﻳﻮﺏ ﻋﻦﻗﺎﻝ:)ﺯﺧﺮﻑ ﻓﻬﻮ ﺍﻟﻘﺮﺁﻥ ﺍﳊﺪﻳﺚ ﻣﻦ ﻳﻮﺍﻓﻖ ﱂ ﻣﺎ(ﺍﻟﻜﺎﰲ:ﺝ١/
ﺹ٦٩.
١-ﻋﻤﺮﺍﻥ ﺁﻝ:٧.
٢-ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻞ:ﺝ١/ﺹ٩٠ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ ،:ﺝ٢/ﺹ٢٩٣ﺍﻟﺼﺎﰲ ﺍﻟﺘﻔﺴﲑ ،:ﺝ١/ﺹ٢٢ﺍﻟﺜﻘﻠﲔ ﻧﻮﺭ ﺗﻔﺴﲑ ،:
ﺝ١/ﺹ٣٦٨.
- 6. ٦..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
ﻭﻫﻞ ، ﺍﻹﺭﺳﺎﻝ ﺣﻘﻴﻘﺔ ﺍﳊﺴﻦ ﺃﲪﺪ ﺍﻟﺴﻴﺪ ّﻦﻴﺑ ﻭﻛﺬﻟﻚﺇﹼﻥﺗﻌﺎﱃ ﺑﺎﷲ ﻣﻨﺤﺼﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺇﺭﺳﺎﻝ
ﺃﻡﺃّﻧﻋﻠﻰ ﻳﺼﺪﻕ ﻭﻫﻞ ؟ ﻭﺍﻟﺮﺳﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻳﺼﺢ ﹰﺎﺃﻳﻀ ﻪﺍﳌﻌﺼﻮﻣﲔ ﺍﻷﺋﻤﺔّﻧﺃﻣﻦ ﺭﺳﻞ ﻬﻢ
ﻻ ﺃﻡ ﺗﻌﺎﱃ ﺍﷲﺑﻨﻌﻢ ﺍﳉﻮﺍﺏ ﻛﺎﻥ ﻭﺇﺫﺍ ؟ﻟﻸﺋﻤﺔ ﺍﳌﺮﺳﻞ ﻫﻮ ﻓﻤﻦ ،،ﺑﲔ ﺍﻟﻔﺮﻕ ﻭﻣﺎ
ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﺭﺳﺎﻝ ﺇﺭﺳﺎﳍﻢ.
ﻋﻨﺪ ﺍﻟﻮﺍﰲ ﺎﺟﻮﺍ ﲡﺪ ، ﺍﳌﻨﺼﺮﻣﺔ ﺍﻟﻘﺮﻭﻥ ﻃﻴﻠﺔ ﹰﺎﻭﺍﻓﻴ ﹰﺎﺷﺎﻓﻴ ﹰﺎﺟﻮﺍﺑ ﲡﺪ ﱂ ﺍﻟﱵ ﺍﳊﻘﺎﺋﻖ ﻫﺬﻩ ﻛﻞ
ﻭ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻌﺘﺮﺓ ﺳﻠﻴﻞﺍﳌﻬﺪﻱ ﺍﻹﻣﺎﻡ ﻭﺭﺳﻮﻝ ﺻﻲﻛﺘﺎﺑﻪ ﰲ ﺍﳊﺴﻦ ﺃﲪﺪ ﺍﻟﺴﻴﺪﺑﲔ ﺍﻟﺬﻱ
ﻳﺪﻳﻚ)ّﻮﺍﻟﻨﺒﺍﳋﺎﲤﺔ ﺓ(.
ﺃﻗﻮﻝ ﻭﺍﳊﻖ:ﺇﹼﻥﺑﺎﻹﻣﺎﻡ ﺍﳊﺴﻦ ﺃﲪﺪ ﺍﻟﺴﻴﺪ ﺍﺗﺼﺎﻝ ﺻﺪﻕ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ
ﺍﳌﻬﺪﻱ؛ﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﺑﺄﻭﺻﻴﺎﺀ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﻻﳓﺼﺎﺭ.
ﺗﻌﺎﱃ ﻗﺎﻝ:﴿َﺃﹾﻥِﺇﹾﻢُﺘﹾﻳَﺃﹶﺭَﺃْﻞُﻗﹴﲔﹺﻌﹶﻣﹴﺀﹶﺎﻤِﺑﹾﻢُﻜﹺﻴﺗْﺄﹶﻳﹾﻦﹶﻤَﻓًﺍﹾﺭﻮَﻏﹾﻢُﻛﹸﺅﹶﺎﻣﹶﺢﹶﺒﹾﺻ﴾)١(
.
ﻭﺁﻟﻪ ﳏﻤﺪ ﻋﻠﻰ ﺍﷲ ﻭﺻﻠﻰ ، ﺍﷲ ﻫﺪﺍﻧﺎ ﺃﻥ ﻟﻮﻻ ﻟﻨﻬﺘﺪﻱ ﻛﻨﺎ ﻭﻣﺎ ﳍﺬﺍ ﻫﺪﺍﻧﺎ ﺍﻟﺬﻱ ﷲ ﻭﺍﳊﻤﺪ
ﹰﺎﺗﺴﻠﻴﻤ ﻭﺳﻠﻢ ﻭﺍﳌﻬﺪﻳﲔ ﺍﻷﺋﻤﺔ.
ﺍﻟﺸﻴﺦ
ﺍﻟﻌﻘﻴﻠﻲ ﻧﺎﻇﻢ
١-ﺍﳌﻠﻚ:٣٠.
- 7. ç⁄aõa†@ @
@ @
ﻟﺸﻤﺲﺍ ﻳﺮﻭﻥ ﻣﻦ ﺇﱃ
ﺋﺎﻟﺒﺼﺍ ﺃﺻﺤﺎﺏ ﺇﱃـﺮ
ﺩﻋﺎ ﰲ ﻲﻭﻳﺬﻛﺮ ﺃﻥ ﻭﻣﻨﻬﻢ ﺍ ﻣﻦ ﻭﺃﺭﺟﻮﺋـﻬﻢ
- 9. @ @
jäÛaČìñ@ @
ﻛﻠﻤﺔ ﻣﻌﲎﻧﱯ)ﺍﻟﺪﻳﲏ(؛ﻳ ﺍﻟﺬﻱ ﺍﻟﺸﺨﺺ ﻫﻮﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻌﺮﻑ.ﰲ ﻧـﱯ ﻓﻜﻠﻤﺔ
ﻣﻦ ﻣﺄﺧﻮﺫﺓ ﺍﻷﺻﻞ)ﻧﺒﺄ(ﺧﱪ ﺃﻱ،ﻛﻠﻤﺔ ﻣﻦ ﻭﻟﻴﺲ)ﻧﺒﺎ(ﻭﺍﺭﺗﻔﻊ ﻇﻬﺮ ﺃﻱ.ﹼﻥﺃ ﻭﺍﳊﻘﻴﻘـﺔ
ﻛﻠﻤﺔ)ﻧﺒﺄ(ﻣﻦ ﺍﳌﺄﺧﻮﺫﺓ ﻫﻲ)ﻧﺒﺎ(ﺍﻟﻐﻴ ﻫﻮ ﻓﺎﻟﻨﺒﺄ ،ﺍﻟﻨﺎﺱ ﻟﲑﺍﻩ ﻭﺍﺭﺗﻔﻊ ﻇﻬﺮ ﺍﻟﺬﻱ ﺐ،ﺮﻑﻋﻭ
ﺑﻌﺪﺃﻥﹰﺍﻣﺴﺘﻮﺭ ﻛﺎﻥﹰﻻﻭﳎﻬﻮ.
ّﺪﻣﺘﻌ ﺑﺴﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺗﺼﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺧﺒﺎﺭﺩﺓ-ﻭﺇﺍﻷﺻﻞ ﰲ ﻭﺍﺣﺪ ﻃﺮﻳﻖ ﳚﻤﻌﻬﺎ ﻛﺎﻥ ﻥ-
ﹼﻠﻳﻜ ﺃﻥ ﻓﻴﻤﻜﻦﰲ ﻳﻜﺘـﺐ ﺃﻱ ، ﺷﺎﺀ ﻣﺎ ﻟﻪ ﻳﻮﺣﻲ ﺃﻭ ، ﺣﺠﺎﺏ ﻭﺭﺍﺀ ﻣﻦ ﻣﺒﺎﺷﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﷲ ﻢ
ﺳ ﺷﺎﺀ ﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻮﺩ ﺻﻔﺤﺔﺃﻭ ، ﻣﺒﺎﺷﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻠﻤﻮﻥ ﻣﻼﺋﻜﺔ ﻳﺮﺳﻞ ﺃﻭ ، ﻭﺗﻌﺎﱃ ﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺷﺎﺀ ﻣﺎ ﻭﺟﻮﺩﻩ ﺻﻔﺤﺔ ﰲ ﻳﻜﺘﺒﻮﻥ.
ﺗﻌﺎﱃ ﻗﺎﻝ:﴿ًﻻﹸـﻮﺳﹶﺭَﻞﹺـﺳﹾﺮﹸﻳﹾﻭَﺃٍﺏﹶـﺎﺠﹺﺣﹺﺀﹶﺍﺭﹶﻭﹾﻦﹺـﻣﹾﻭَﺃًﺎﹾﻴـﺣﹶﻭﱠـﺎﻟِﺇﹸﻪﱠـﻠﻟﺍﹸﻪﹶﻤﱢﻠَﻜﹸﻳﹾﻥَﺃٍﺮﹶﺸﹶﺒﹺﻟﹶﻥَﺎﻛﹶﺎﻣﹶﻭ
ﹶﻳﹶﺎﻣﹺﻪﹺْﺫِﺈِﺑﹶﻲﹺﺣﹸﻮﻴَﻓﹲﻢﹺﻴﻜﹶﺣﻲﹺﻠﹶﻋﹸﻪﱠِﺇﹸﺀﹶﺎﺸ﴾)١(
.
ّﻣﺃﺎﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻮﺣﻲ ﺍﻟﻜﻼﻡ ﻫﺬﺍ ﻃﺮﻳﻘﺔ؛ﺍﳌﻨﺎﻡ ﰲ ﺑﺎﻟﺮﺅﻳﺎ ﻛﺎﻧﺖ ﺭﲟﺎ ﻓﻬﻲ،ﰲ ﺑﺎﻟﻜﺸﻒ ﺃﻭ
ﺍﻟﻴﻘﻈﺔ.
ﺍﻟﻜﺸﻒ ﻭﺃﻗﻮﻝﻷ ؛ﹼﻥﺍﳉﺴﻤﺎﱐ ﺍﻟﻌﺎﱂ ﻫﺬﺍ ﻏﲑ ﺍﻷﺭﻭﺍﺡ ﻋﺎﱂ،ﹼﻠﻳﻄ ﻓﻠﻜﻲﺍﻹﻧﺴـﺎﻥ ﻋﻠﻴـﻪ ﻊ
ّﺘﻭﻳﻻﺑﺪ ﺑﻪ ﺼﻞﺃﻥﺍﻟﻌﺎ ﻫﺬﺍ ﺣﺠﺎﺏ ﻋﻨﻪ ﻳﻜﺸﻒﺍﳉﺴﻤﺎﱐ ﱂ.
ﹰﺎﺿﺮﻭﺭﻳ ﻭﻟﻴﺲﺃﻥﻧﱯ ﻛﻞ ﻳﻜﻮﻥ)٢(
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻣﻦ ﻣﺮﺳﻞ ﻫﻮ،ﻫﻨﺎﻙ ﻛﺎﻥ ﺭﲟﺎ ﺑﻞ
ﺃﻛﺜﺮﻭﺍﺣﺪ ﺯﻣﻦ ﰲ ﻧﱯ ﻣﻦ،ﻳﺮﺳﻞ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻭﻟﻜﻦﺃّﺠﺣ ﻭﻳﻜﻮﻥ ﺣﺪﻫﻢﻋﻠـﻴﻬﻢ ﺔ،
ﺍﻟﻨﺎﺱ ﻣﻦ ﻏﲑﻫﻢ ﻭﻋﻠﻰ.، ﺃﻓﻀـﻠﻬﻢ ﻫـﻮ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﷲ ﺍﺻﻄﻔﺎﻩ ﺍﻟﺬﻱ ﺍﻟﺸﺨﺺ ﻫﺬﺍ ﻭﺑﺎﻟﻄﺒﻊ
ﻳﻭﻳﻭ ، ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻌﺼﻤﻪﳛﺘﺎﺝ ﻣﺎ ﻋﻠﻰ ﻄﻠﻌﻪﺇﻟﻴﻪﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻪ ﺑﻔﻀﻞ ﺍﻟﻐﻴﺐ ﻣﻦ.
١-ﺍﻟﺸﻮﺭﻯ:٥١.
٢-، ﺍﻟﻜﺸﻒ ﺃﻭ ﺑﺎﻟﺮﺅﻳﺎ ﺍﻟﻐﻴﺐ ﻭﺑﻌﺾ ﺍﳊﻖ ﻋﻠﻰ ﺍﷲ ﻓﻴﻄﻠﻌﻪ ﺍﻟﺴﻤﺎﺀ ﺃﺧﺒﺎﺭ ﺑﻌﺾ ﻳﻌﺮﻑ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﱯ ﹼﻥﺇ ّﻣﺖﺪﻗ ﻛﻤﺎ
ﺍﳌﺮﺳﻞ ﺍﻟﻨﱯ ﻫﻨﺎ ﺍﳌﺮﺍﺩ ﻭﻟﻴﺲﺍﳌﻌﺼﻮﻡ.)ﻣﻨﻪ. (
- 10. ١٠..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
﴿ًﺍﹶﺪﺣَﺃﹺﻪِﺒﹾﻴَﻏَﻰﻠﹶﻋﹸﺮِﻬْﻈﹸﻳَﻼﻓِﺐﹾﻴَﻐْﻟﺍﹸﻢﹺﻟﺎﹶﻋ*ﱠﻻِﺇﹺﻪﹾـﻳﹶﺪﹶﻳِﻦﹾﻴﹶـﺑﹾﻦﹺـﻣﹸﻚُﻠﹾـﺴﹶﻳﹸﻪﱠـِﺈَﻓٍﻝﹸـﻮﺳﹶﺭﹾﻦﹺـﻣَﻰﻀَﺗﹾﺭﺍِﻦﹶﻣ
ًﺍﹶﺪﺻﹶﺭﹺﻪﹺﻔْﻠﹶﺧﹾﻦﹺﻣﹶﻭ﴾)١(
.
ّﺨﻳﺴ ﺍﻟﺬﻳﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻫﺆﻻﺀﹸﳌﺍ ﺍﻟﻨﱯ ﳍﺬﺍ ﺍﷲ ﺮﻫﻢﺮﺳﻞ:
﴿ﹶﻳﹺﻪﹺﻔْﻠﹶﺧﹾﻦﹺﻣﹶﻭﹺﻪﹾﻳﹶﺪﹶﻳِﻦﹾﻴﹶﺑﹾﻦﹺﻣﹲﺕﹶﺎﺒﱢﻘﹶﻌﹸﻣﹸﻪَﻟﹺﻪﱠﻠﻟﺍِﺮﹾﻣَﺃﹾﻦﹺﻣﹸﻪَﻮُﻈَﻔﹾﺤ﴾)٢(
.
ﻳﺪﻳﻪ ﺑﲔ ﻣﻦ ﻳﻜﻮﻧﻮﻥ،ﻟﻴﺤﻔﻈﻮﻧﻪ ﺧﻠﻔﻪ ﻭﻣﻦﺑﺄﻣﺮﺷﻴﺎﻃﲔ ﺷﺮ ﻣﻦ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲﺍﻹﻧﺲ
ﻭﺍﳉﻦﻭﻣﻦ ،ﺇﻟﻘﺎﺀﻢﺍﻭﺑﺎﻃﻠﻬﻢ.ﺍﳌﻼﺋﻜﻲ ﺍﻟﺮﺻﺪ ﻓﻬﺬﺍﻣﺎﻧﻌ ﻳﻜﻮﻥﹰﺎﻭﺻـﺎﺩﹰﺍﻟﻠﺸـﻴﺎﻃﲔﻣـﻦ
ّﺪﺍﻟﺘﺃﻭ ﺧﻞﺍﻹﻟﻘﺎﺀﺗﺼﻞ ﻭﺑﺎﻟﺘﺎﱄ ، ﺍﳉﺴﻤﺎﱐ ﺍﻟﺴﻔﻠﻲ ﺍﻟﻌﺎﱂ ﻫﺬﺍ ﺇﱃ ﻧﺰﻭﳍﺎ ﻋﻨﺪ ﺍﻟﺴﻤﺎﺀ ﺭﺳﺎﻟﺔ ﰲ
ﹸﳌﺍ ﺍﻟﻨﱯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺭﺳﺎﻟﺔّﻴﻭﻧﻘ ﺻﺤﻴﺤﺔ ﺮﺳﻞﻣﻦ ﻭﳏﻔﻮﻇﺔ ﺔﺇﻟﻘﺎﺀﺍﻟﺸﻴﻄﺎﻥ:
﴿ُﻞﹺﻃﹶﺎﺒْﻟﺍﹺﻪﹺﻴﺗْﺄﹶﻳﻻﹴﺪﹺﻴﻤﹶﺣٍﻢﹺﻴﻜﹶﺣﹾﻦﹺﻣٌﻞﻳِﺰﹾﻨَﺗﹺﻪﹺﻔْﻠﹶﺧﹾﻦﹺﻣﹶﻻﻭﹺﻪﹾﻳﹶﺪﹶﻳِﻦﹾﻴﹶﺑﹾﻦﹺﻣ﴾)٣(
،
﴿ﹶﻥُﻮﻈﹺﻓﹶﺎﺤَﻟﹸﻪَﻟﱠﺎِﺇﹶﻭﹶﺮْﻛﱢﺬﻟﺍﹶﺎﻨْﻟﱠﺰَﹸﻦﹾﺤَﱠﺎِﺇ﴾)٤(
.
ّﻣﺃﺎﺃﻭﻟﺌﻚﺍﻷﻧﺒﻴﺎﺀّﻮﺍﻟﻨﺒ ﻣﻘﺎﻡ ﻋﻠﻰ ﺣﺼﻠﻮﺍ ﺍﻟﺬﻳﻦ ﺃﻭﺍﻟﺰﻣﻦ ﻣﻦ ﻓﺘﺮﺓ ﰲ ﺓ،ﺃﻱﺇّﻧﻬﻢﻋﻠﻰ ﺍﻃﻠﻌﻮﺍ
ﺃﺧﺒﺎﺭﺍﻟﺴﻤﺎﺀﺑﺈﺫﻥﻣﻠﻜـﻮﺕ ﰲ ﻭﺍﺭﺗﻘﺎﺋﻬﻢ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﻢﻭﻋﺒﺎﺩ ﻃﺎﻋﺘﻬﻢ ﺑﻌﺪ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ
ﺍﻟﺰﻣﻦ ﻣﻦ ﻓﺘﺮﺓ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ،ﹰﺎﺃﻳﻀ ﻓﻬﻢﹸﳌﺍ ﺍﻟﻨﱯ ﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﺩﺍﺧﻠﻮﻥ، ﻭﻟﻐﲑﻫﻢ ﳍﻢ ﺮﺳﻞ
ﻭﺍﳌﻔﺮﻭﺽﺃﻥﺍﻷﻣﺮ ﻳﻜﻮﻥﺃﺳﻬﻞﻋﻠﻴﻬﻢ؛ﻷﹼﻥﻋﻠـﻰ ﻋﺎﻟﻴـﺔ ﻭﲟﺮﺗﺒﺔ ﻳﻄﻠﻌﻬﻢ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ
ﺇﺭﺳﺎﻟﻪﺍﻟﺮﺳﻮﻝ،ﻻﺑﺪ ﻭﻟﻜﻦﺃﻥﻟﻼﻣﺘﺤﺎﻥ ﻟﺪﻳﻬﻢ ﺑﺎﻟﻮﺍﻗﻊ ﺍﳉﻬﻞ ﻣﻦ ﺿﺌﻴﻠﺔ ﻧﺴﺒﺔ ﺗﺒﻘﻰ؛ﻟﻴﻜﻮﻥ
ﻢﺇﳝﺎﻫﻮ ﻣﻌﻴﻨﺔ ﻭﲟﺮﺗﺒﺔﺇﳝﺎﻥﺑﺎﻟﻐﻴﺐ:
﴿ﺃﱂ*ﹶﲔﹺﻘﱠﺘﹸـﻤْﻠﹺﻟﹰﻯﹸـﺪﻫﹺﻪﹺﻴـﻓﹶﺐﹾـﻳﹶﺭﻻﹸﺏَـﺎﺘﹺﻜْﻟﺍﹶﻚﹺﻟَﺫ*ﱠـﺎﻤﹺﻣﹶﻭﹶﺓﱠـﻼﺼﻟﺍﹶﻥﹸـﻮﻤﹺﻴﻘﹸﻳﹶﻭِﺐﹾـﻴَﻐْﻟﺎِﺑﹶﻥﹸـﻮﻨﹺﻣﹾﺆﹸﻳﹶﻦﻳﹺﺬﱠـﻟﺍ
ﹶﺎﻨْﻗَﺯﹶﺭﹶﻥُﻮﻘﹺﻔﹾﻨﹸﻳﹾﻢﹸﻫ﴾)٥(
.
١-ﺍﳉﻦ:٢٦-٢٧.
٢-ﺍﻟﺮﻋﺪ:١١.
٣-ﻓﺼﻠﺖ:٤٢.
٤-ﺍﳊﺠﺮ:٩.
٥-ﺍﻟﺒﻘﺮﺓ:١-٣.
- 11. اﻟﺨﺎﺗﻤﺔ اﻟﻨﺒﻮة/اﻟﺤﺴﻦ أﺣﻤﺪ اﻟﺴﻴﺪ.......................................................................١١
ﹰﺎﻭﻃﺒﻌ،ّﻴﲤ ﺑﺴﺒﺐ ﳍﻢ ﺣﻖ ﻫﻮ ﺍﻟﻨﺎﺱ ﺑﺎﻗﻲ ﻋﻦ ﳍﻢ ﺍﻟﺘﻤﻴﻴﺰ ﻫﺬﺍﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﻟﻄﺎﻋﺔ ﺰﻫﻢ،
ﻳ ﻣﻦ ﻭﻟﻜﻦﻭﺍﻷ ﺍﳊﺴﺪ ﺑﺴﺒﺐ ﻣﻨﻬﻢ ﻜﻔﺮﺍﳉﺤﻴﻢ ﻫﺎﻭﻳﺔ ﰲ ﻳﺴﻘﻂ ﻧﺎ،ﺑـﻦ ﻟـﺒﻠﻌﻢ ﺣﺼﻞ ﻛﻤﺎ
ﹼﻄﻣ ﻛﺎﻥ ﻓﻘﺪ ، ﺑﺎﻋﻮﺭﺍﺀﹰﺎﻠﻌﺑﻌﺾ ﻋﻠﻰﺃﺧﺒﺎﺭﺍﻟﺴﻤﺎﺀ،ﻋﻭﻠﺑﺮ ﺍﷲ ﻣﻦ ﻢﻣﻮﺳﻰ ﺳﺎﻟﺔ،ّﻨﻭﻟﻜﻪ
ﻣﻮﺳﻰ ﺑﺮﺳﺎﻟﺔ ﻛﻔﺮ،ﹰﺍﻋﺎﺫﺭ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺟﻌﻞﺍﻟﱵ ﻟﺴﻘﻄﺘﻪﺃﺭﺩﺗﻪﺍﳉﺤـﻴﻢ ﻫﺎﻭﻳﺔ ﰲ،ﻭﱂ
ﺗﻨﻔﻊ ﱂ ﻛﻤﺎ ، ﺍﻟﺴﺎﺑﻘﺔ ﻭﻋﺒﺎﺩﺗﻪ ﻃﺎﻋﺘﻪ ﺗﻨﻔﻌﻪﺇﺑﻠﻴﺲ)ﻟﻌﺍﷲ ﻨﻪ(ﺍﻟﻨـ ﺑـﺂﺩﻡ ﻛﻔﺮ ﳌﺎ ﻗﺒﻞ ﻣﻦـﱯ
ﹸﳌﺍﺮﺳﻞﻭﺃﻣﺴﻰ ،ﻣﻦﺃﻗﺒﺢﺑﻌﺪ ﺍﷲ ﺧﻠﻖﺃﻥﻭﰲ ، ﺍﳌﻼﺋﻜﺔ ﻃﺎﻭﻭﺱ ﻛﺎﻥﺍﻟﺮﻭﺍﻳﺎﺕﹼﻥﺇﺍﺑﻦ
ﻛﺎﻥ ﺑﺎﻋﻮﺭﺍﺀﻋﻨﺪﻩﺍﻻﺳﻢﺍﻷﻋﻈﻢﻳﻭﺍﻟﻌﺮﺵ ﲢﺖ ﻣﺎ ﺮﻯ.
ﺍﻟﺮﺿﺎ ﺍﳊﺴﻦ ﺃﰊ ﻋﻦ،ﻗﺎﻝ:)ﹸﺃﺑﺎﻋﻮﺭﺍﺀ ﺑﻦ ﺑﻠﻌﻢ ﻋﻄﻲﺍﻻﺳﻢﺍﻷﻋﻈﻢﻳﺪﻋﻮ ﻓﻜﺎﻥ ،
ﻓﺮﻋﻮﻥ ﺇﱃ ﻓﻤﺎﻝ ﻟﻪ ﻓﻴﺴﺘﺠﺎﺏ ﺑﻪ)١(
.ﹼﻠﻓﺮﻣ ﻤﺎﻭﺃﺻـﺤﺎﺑﻪ ﻣﻮﺳﻰ ﻃﻠﺐ ﰲ ﻓﺮﻋﻮﻥ،ﻗـﺎﻝ
ﻟﺒﻠﻌﻢ ﻓﺮﻋﻮﻥ:ﻭ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﷲ ﺃﺩﻉﻋﻠﻴﻨﺎ ﻟﻴﺤﺒﺴﻪ ﺃﺻﺤﺎﺑﻪ،ﻃﻠﺐ ﰲ ﻟﻴﻤﺮ ﲪﺎﺭﺗﻪ ﻓﺮﻛﺐ
ﻭﺃﺻﺤﺎﺑﻪ ﻣﻮﺳﻰ،ﲪﺎﺭﺗﻪ ﻋﻠﻴﻪ ﻓﺎﻣﺘﻨﻌﺖ،ﺍﷲ ﻓﺄﻧﻄﻘﻬﺎ ﻳﻀﺮﻬﺑﺎ ﻓﺄﻗﺒﻞ،ﻓﻘﺎﻟﺖ:ﻭﻳﻠـﻚ
ﺃﺟﻲ ﺃﺗﺮﻳﺪ ﺗﻀﺮﺑﲏ ﻣﺎ ﻋﻠﻰﻣﺆﻣﻨﲔ ﻭﻗﻮﻡ ﺍﷲ ﻧﱯ ﻣﻮﺳﻰ ﻋﻠﻰ ﻟﺘﺪﻋﻮ ﻣﻌﻚ ﺀ؟!ﻳـﺰﻝ ﻓﻠـﻢ
ﻟﺴﺎﻧﻪ ﻣﻦ ﺍﻷﻋﻈﻢ ﺍﻻﺳﻢ ﻭﺍﻧﺴﻠﺦ ﻗﺘﻠﻬﺎ ﺣﱴ ﻳﻀﺮﻬﺑﺎﻗ ﻭﻫﻮ ،ﻮﻟﻪ:
﴿َـﻰﻟِﺇﹶﺪَﻠﹾﺧَﺃﹸﻪﱠﻨﹺﻜﻟﹶﻭِﻬﺎﺑﹸﻩﹾﻨﺎﻌَﻓﹶﺮَﻟْﻨﺎﺌﹺﺷﹾﻮَﻟﹶﻭﹶﻦﻳِﻭْﻐﺎﻟﺍﹶﻦﹺﻣﹶﻥَﻜﺎﻓﹸﻥﹾﻄﺎﻴﱠﺸﻟﺍﹸﻪﹶﻌﹶﺒْﺗَﺄَﻓﹾﻬﺎﻨﹺﻣﹶﺦَﻠﹶﺴْﺎَﻓِﺽﹾﺭَﺄْـﻟﺍ
ﹾﺚﹶﻬْﻠﹶﻳﹸﻪْﻛﹸﺮْﺘَﺗﹾﻭَﺃﹾﺚﹶﻬْﻠﹶﻳﹺﻪﹾﻴَﻠﹶﻋْﻞﹺﻤﹾﺤَﺗﹾﻥِﺇِﺐْﻠَﻜْﻟﺍِﻞَﺜﹶﻤَﻛﹸﻪُﻠَﺜﹶﻤَﻓﹸﻩﹶﻮﺍﻫﹶﻊﹶﺒﱠﺗﹶﺍﻭ﴾.
ﻭﻫﻮﺿﺮﺑﻪ ﻣﺜﻞ.ﺍﻟﺮﺿﺎ ﻓﻘﺎﻝ:ﹼﻻﺇ ﺍﻟﺒﻬﺎﺋﻢ ﻣﻦ ﺍﳉﻨﺔ ﻳﺪﺧﻞ ﻓﻼﺛﻼﺛﺔ؛ﺑﻠﻌﻢ ﲪﺎﺭﺓ،
ﺍﻟﻜﻬﻒ ﺃﺻﺤﺎﺏ ﻭﻛﻠﺐ،ﻭﺍﻟﺬﺋﺐ،ﻧﺃ ﺍﻟﺬﺋﺐ ﺳﺒﺐ ﻭﻛﺎﻥﹰﻼﺭﺟ ﻇﺎﱂ ﻣﻠﻚ ﺑﻌﺚ ﻪﹰﺎﺷـﺮﻃﻴ
ﹰﺎﻗﻮﻣ ﻟﻴﺤﺸﺮﻭﻳﻌﺬﻬﺑﻢ ﺍﳌﺆﻣﻨﲔ ﻣﻦ،ﺒﳛ ﺍﺑﻦ ﻟﻠﺸﺮﻃﻲ ﻭﻛﺎﻥﻪﻓﺤﺰﻥ ﺍﺑﻨﻪ ﻓﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻓﺠﺎﺀ ،
ﻋﻠﻴﻪ ﺍﻟﺸﺮﻃﻲ،ﻓﺄﺩﺧﻞﻨﺍﳉ ﺍﻟﺬﺋﺐ ﺫﻟﻚ ﺍﷲﺍﻟﺸﺮﻃﻲ ﺃﺣﺰﻥ ﳌﺎ ﺔ()٢(
.
ﻣﻮﺳﻰ ﺣﺴﺪ ﺍﻟﺬﻱ ﺑﺎﻋﻮﺭﺍﺀ ﺑﻦ ﺑﻠﻌﻢ ﺍﷲ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻭﰲّﺒﻭﺗﻜﻋﻠﻴﻪ ﺮﻓﺄﻣﺴﻰﻳﻠـﻬﺚ
ﻭﺭﺍﺀﺍﻷﻧﺎﻛﺎﻟﻜﻠﺐ ﻭﺍﳍﻮﻯ،ﺑﻌﺪﺃﻥّﻮﺍﻟﻨﺒ ﲟﻘﺎﻡ ﻛﺎﻥﻣﺎ ﻭﻳﺮﻯ ﺓﺍﻟﻌﺮﺵ ﲢﺖﻭﻋﻨـﺪﻩﺍﻻﺳـﻢ
ﺍﻷﻋﻈﻢ:
١-ﻣﺼﺮ ﻓﺮﻋﻮﻥ ﻏﲑ ﺁﺧﺮ ﻃﺎﻏﻴﺔ) .ﻣﻨﻪ(.
٢-ﺗﻔﺴﲑﺍﻟﻘﻤﻲ:ﺝ١/ﺹ٢٤٨ﺍﻟﺜﻘﻠﲔ ﻧﻮﺭ ﺗﻔﺴﲑ ،:ﺝ١/ﺹ٧١٦ﻟﻠﺠﺰﺍﺋﺮﻱ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺼﺺ ،:ﺹ٣٥٢.
- 12. ١٢..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
﴿ﹶﻨﹾﻴَﺗﺁﹺﻱﺬﱠﻟﺍَﺄﹶﺒَﹾﻢِﻬﹾﻴَﻠﹶﻋُﻞْﺗﹶﺍﻭﹶﻦﻳِﻭَـﺎﻐْﻟﺍﹶﻦﹺـﻣﹶﻥَـﺎﻜَﻓﹸﻥَﺎﻄﹾﻴﱠـﺸﻟﺍﹸﻪﹶـﻌﹶﺒْﺗَﺄَﻓﹶـﺎﻬﹾﻨﹺﻣﹶﺦَﻠﹶـﺴْﺎَﻓﹶﺎﻨﹺﺗﹶﺎﻳﺁﹸﻩﺎ*ﹶﺎﻨْﺌﹺـﺷﹾﻮَـﻟﹶﻭ
ــﹾﻴَﻠﹶﻋْﻞــﹺﻤﹾﺤَﺗﹾﻥِﺇِﺐــْﻠَﻜْﻟﺍِﻞــَﺜﹶﻤَﻛﹸﻪــُﻠَﺜﹶﻤَﻓﹸﻩﹶﺍﻮــﹶﻫﹶﻊــﹶﺒﱠﺗﹶﺍﻭِﺽﹾﺭَﺄــْﻟﺍـﻰـَﻟِﺇﹶﺪــَﻠﹾﺧَﺃﹸﻪــﱠﻨﹺﻜَﻟﹶﻭـﺎـﹶﻬِﺑﹸﻩـﺎـﹶﻨﹾﻌَﻓﹶﺮَﻟﹾﻭَﺃﹾﺚــﹶﻬْﻠﹶﻳﹺﻪ
ﹸﻪْﻛﹸﺮْﺘَﺗﹶﻥﹸﻭﺮﱠﻜَﻔَﺘﹶﻳﹾﻢﹸﻬﱠﻠﹶﻌَﻟﹶﺺﹶﺼَﻘْﻟﺍِﺺﹸﺼْﻗَﺎﻓﹶﺎﻨﹺﺗﻳﺎﺂِﺑﹸﻮﺍﺑﱠﺬَﻛﹶﻦﻳﹺﺬﱠﻟﺍِﻡﹾﻮَﻘْﻟﺍُﻞَﺜﹶﻣﹶﻚﹺﻟَﺫﹾﺚﹶﻬْﻠﹶﻳ﴾)١(
.
* * *
١-ﺍﻷﻋﺮﺍﻑ:١٧٥-١٧٦.
- 13. íúŠÛab@jäÛaëČìñ@ @
ﺍﻟﻘﺮﺁﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺑﻮﺣﻲ ﺣﺎﻓﻞ ﻥﻟﻸﻧﺒﻴﺎﺀﻣﻨـﻬﻢ ، ﺑﺎﻟﺮﺅﻳﺎ ﺍﳌﺮﺳﻠﲔﺇﺑـﺮﺍﻫﻴﻢ،
ﻭﳏﻤﺪ،ﻭﻳﻮﺳﻒ.
﴿ِﺱﱠﺎﻨﹺﻠﻟًﺔﹶﻨْﺘﹺﻓﱠﺎﻟِﺇَﻙﹶﺎﻨﹾﻳﹶﺭَﺃﹺﻲﺘﱠﻟﺍﻳﺎﹾﺅﱡﺮﻟﺍﹶﺎﻨْﻠﹶﻌﹶﺟﹶﺎﻣﹶﻭِﺱﱠﺎﻨﻟﺎِﺑَﻁﹶﺎﺣَﺃﹶﻚﱠﺑﹶﺭﱠﻥِﺇﹶﻚَﻟﹶﺎﻨْﻠُﻗْﺫِﺇﹶﻭَﺔَـﻮﹸﻌْﻠﹶﻤْﻟﺍﹶﺓﹶﺮﹶﺠﱠـﺸﻟﺍﹶﻭ
ًﺍِﲑﺒَﻛًﺎﺎﹶﻴْﻐُﻃﱠﺎﻟِﺇﹾﻢﹸﻫﹸﺪﻳِﺰﹶﻳﹶﺎﻤَﻓﹾﻢﹸﻬُﻓﻮَﺨُﹶﻭِﻥﹾﺁﺮُﻘْﻟﺍﹺﻲﻓ﴾)١(
.
﴿ﱢﻠﹶﺤﹸﻣﹶﲔﹺﻨــﹺﻣﺁﹸﻪــﱠﻠﻟﺍﹶﺀـﺎـﹶﺷﹾﻥِﺇﹶﻡﹶﺍﺮــﹶﺤْﻟﺍﹶﺪِﺠــﹾﺴﹶﻤْﻟﺍﱠﻦُﻠﹸﺧﹾﺪــَﺘَﻟﻖﹶﺤْﻟﺎــِﺑـﺎـﻳﹾﺅﱡﺮﻟﺍﹸﻪَﻟﻮــﹸﺳﹶﺭﹸﻪــﱠﻠﻟﺍَﻕﹶﺪــﹶﺻﹾﺪــَﻘَﻟﹶﲔــﹺﻘ
ًﺎﻳﺒِﺮَﻗًﺎْﺤﺘَﻓﹶﻚﹺﻟَﺫِﻥﹸﻭﺩﹾﻦﹺﻣَﻞﹶﻌﹶﺠَﻓﹸﻮﺍﻤَﻠﹾﻌَﺗﹾﻢَﻟﹶﺎﻣﹶﻢﹺﻠﹶﻌَﻓﹶﻥُﻮﻓَﺎﺨَﺗﻻﹶﻦﻳِﺮﺼَﻘﹸﻣﹶﻭﹾﻢُﻜﹶﺳﹸﻭﺅﹸﺭ﴾)٢(
.
﴿َﻝَﺎﻗﹶﻯﺮَﺗَﺍﺫﹶﺎﻣﹾﺮُﻈْﺎَﻓﹶﻚﹸﺤﹶﺑْﺫَﺃﱢﻲَﺃِﻡﹶﺎﻨﹶﻤْﻟﺍﹺﻲﻓﹶﻯﺭَﺃﱢﻲِﺇﱠﻲﹶﻨﹸﺑﹶﺎﻳَﻝَﺎﻗﹶﻲﹾﻌﱠﺴﻟﺍﹸﻪﹶﻌﹶﻣَﻎَﻠﹶﺑﱠﺎﻤَﻠَﻓﹶـﺎﻣْﻞﹶـﻌْﻓﺍﹺﺖﹶـﺑَﺃﹶـﺎﻳ
ﹶﻦﻳِﺮِﺑﱠﺎﺼﻟﺍﹶﻦﹺﻣﹸﻪﱠﻠﻟﺍﹶﺀﹶﺎﺷﹾﻥِﺇﹺﻲﹸﺪِﺠَﺘﹶﺳﹸﺮﹶﻣﹾﺆُﺗ﴾)٣(
.
ﰒﹼﻥﺇﳝﺪﺡ ﺍﷲﺇﺑﺮﺍﻫﻴﻢ؛ّﻧﻷﻪﺻـّﺪﺍﻟﺮﺅﻳـﺎ ﻕ:﴿ِﻱﺰﹾـﺠَ ﹶﻚﹺﻟَﺬَـﻛ ﱠـﺎِﺇ ﻳـﺎﹾﺅﱡﺮﻟﺍ ﹶﺖْﻗﱠﺪﹶـﺻ ﹾﺪَـﻗ
ﹶﲔﹺﻨﹺﺴﹾﺤﹸﻤْﻟﺍ﴾)٤(
.
﴿ﹺـﻲﻟﹾﻢﹸﻬُﺘﹾـﻳَﺃﹶﺭﹶﺮﹶـﻤَﻘْﻟﺍﹶﻭﹶﺲﹾﻤﱠـﺸﻟﺍﹶﻭًﺎَﺒـﻛﹾﻮَﻛﹶﺮﹶـﺸﹶﻋﹶﺪﹶـﺣَﺃﹸﺖﹾـﻳَﺃﹶﺭﱢـﻲِﺇﹺﺖﹶـﺑَﺃﹶـﺎﻳﹺﻪِﻴﺑَﺄَﻟﹸﻒﹸﺳﹸﻮﻳَﻝَﺎﻗْﺫِﺇ
ﹶﻦﻳﹺﺪِﺟﹶﺎﺳ﴾)٥(
.
ﻳ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻭﰲﻣﻮﺳ ﻷﻡ ﻮﺣﻲﻰﺑﺎﻟﺮﺅﻳﺎ:﴿َﺍﺫِﺈَـﻓ ﹺﻪﹺﻴﻌﹺـﺿﹾﺭَﺃ ﹾﻥَﺃ ﹶـﻰﺳﹸﻮﻣ ﻡُﺃ َـﻰﻟِﺇ ﹶـﺎﻨﹾﻴﹶﺣﹾﻭَﺃﹶﻭ
ﹺﻠﹶﺳﹾﺮﹸﻤْﻟﺍﹶﻦﹺﻣﹸﻩُﻮﻠﹺﻋﹶﺎﺟﹶﻭﹺﻚﹾﻴَﻟِﺇﹸﻩﱡﻭﺩﹶﺍﺭﱠﺎِﺇﹺﻲﹶﺰﹾﺤَﺗﹶﻻﻭﹺﻲﻓَﺎﺨَﺗﹶﻻﻭﻢﹶﻴْﻟﺍﹺﻲﻓﹺﻪﹺﻴﻘْﻟَﺄَﻓﹺﻪﹾﻴَﻠﹶﻋﹺﺖْﻔﹺﺧﹶﲔ﴾)٦(
.
١-ﺍﻹﺳﺮﺍﺀ:٦٠.
٢-ﺍﻟﻔﺘﺢ:٢٧.
٣-ﺍﻟﺼﺎﻓﺎﺕ:١٠٢.
٤-ﺍﻟﺼﺎﻓﺎﺕ:١٠٥.
٥-ﻳﻮﺳﻒ:٤.
٦-ﺍﻟﻘﺼﺺ:٧.
- 14. ١٤..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
ﺍﻻﻟﺘﻔﺎﺕ ﻭﳚﺐﹼﻥﺃﺍﻷﻧﺒﻴﺎﺀ ﺭﺅﻯﻗﺒﻞ ﻛﺎﻧﺖﺇﺭﺳﺎﳍﻢﻭﺑﻌﺪﺇﺭﺳﺎﳍﻢ،ﺃﻱﹼﻥﺇﺍﷲ ﻭﺣﻲ
ﺑﺎﻟﺮﺅﻳﺎ ﺑﺪﺃ ﳍﻢ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ،ﺑﻌﺪ ﻭﺣﱴ ﰒﺇﺭﺳﺎﳍﻢﺍﻟﺴﺒﻴﻞ ﻫﺬﺍ ﻳﻨﻘﻄﻊ ﱂ)ﺍﻟﺮﺅﻳﺎ(ﺳ ﻣﻦﺒﻞ
ﻋﻨﻬﻢ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻭﺣﻲ.
ﳏﻤﺪ ﻭﺍﻟﺮﺳﻮﻝﺑﻌﺜﺘﻪ ﻗﺒﻞ ﺍﻟﺮﺅﻯ ﻳﺮﻯ ﻛﺎﻥﻭﺇﺭﺳﺎﻟﻪ،ﻳﺮﺍﻫﺎ ﻛﻤﺎ ﺗﻘﻊ ﻭﻛﺎﻧﺖ)١(
ﻭﻟﻮﻻ ،
ﹼﻥﺃﺍﳌﺮ ﺍﻷﻧﺒﻴﺎﺀﺳﻠﲔّﺪﺻﻭ ﻗﻮﺍﺁﺍﻟﱵ ﺍﻟﺮﺅﻯ ﺑﺘﻠﻚ ﻭﻋﻤﻠﻮﺍ ﻣﻨﻮﺍﺭﺃﻭﻫﺎﻗﺒﻞﺇﺭﺳـﺎﳍﻢ؛ﳌـﺎ
ﻭﺻﻠﻮ ﻣﺎ ﺇﱃ ﻭﺻﻠﻮﺍﺍﺇﻟﻴﻪﺍﻟﻌﺎﱄ ﺍﳌﻘﺎﻡ ﻣﻦ،ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻣﻦ ﻭﺍﻟﻘﺮﺏ؛ﺍﷲ ﺍﺻﻄﻔﺎﻫﻢ ﻭﳌﺎ
ﹰﻼﺃﺻﻟﺮﺳﺎﻻﺗﻪ:
﴿ﹶﲔﹺﻨﹺﺴﹾﺤﹸﻤْﻟﺍِﻱﺰﹾﺠَﹶﻚﹺﻟَﺬَﻛﱠﺎِﺇﻳﺎﹾﺅﱡﺮﻟﺍﹶﺖْﻗﱠﺪﹶﺻﹾﺪَﻗ﴾.
ﻫﻢ ﺑﻞﻛﻣﻌﻬﻢ ﻛﺎﻧﻮﺍ ﺍﻟﺬﻳﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺮﺅﻯ ﻭﻳﺼﺪﻗﻮﻥ ﻳﺆﻣﻨﻮﻥ ﺎﻧﻮﺍ،ﺍﷲ ﺭﺳـﻮﻝ ﻭﻫﺬﺍ
ﳏﻤﺪﻳﺴﺄﻝ ﻛﺎﻥﺃﺻﺤﺎﺑﻪﺑﺴﻤﺎﻋﻬﺎ ﻭﻳﻬﺘﻢ ﺭﺅﺍﻫﻢ ﻋﻦ،ﺍﻟﺼﺒﺢ ﺻﻼﺓ ﻭﺑﻌﺪ،ﹼﻥﻭﻛﺄﲰﺎﻋﻬﺎ
ﺣﱴ ، ﺳﺒﺤﺎﻧﻪ ﷲ ﻭﻋﺒﺎﺩﻩ ﺫﻛﺮﺇﹼﻥﻋﻠﻴﻪ ﺷﻨﻌﻮﺍ ﺍﳌﻨﺎﻓﻘﲔّﻧﺑﺄﻪﹼﻠﻣﺘﻜ ﻛﻞ ﻭﻳﺼﺪﻕ ﻳﺴﻤﻊﻢ:
﴿ﹸﻳﹶﻦﻳﹺﺬﱠﻟﺍﹸﻢﹸﻬﹾﻨﹺﻣﹶﻭٌﺔﹶﻤﹾﺣﹶﺭﹶﻭﹶﲔﹺﻨﹺﻣﹾﺆﹸﻤْﻠﹺﻟﹸﻦﹺﻣﹾﺆﹸﻳﹶﻭﹺﻪﱠﻠﻟﺎِﺑﹸﻦﹺﻣﹾﺆﹸﻳﹾﻢُﻜَﻟٍﺮﹾﻴﹶﺧﹸﻥُﺫُﺃْﻞُﻗﹲﻥُﺫُﺃﹶﻮﹸﻫﹶﻥُﻮﻟﻮُﻘﹶﻳﹶﻭﱠﻲِﺒﱠﻨﻟﺍﹶﻥُﻭﺫﹾﺆ
ﹲﻢﹺﻴﻟَﺃﹲﺏَﺍﺬﹶﻋﹾﻢﹸﻬَﻟﹺﻪﱠﻠﻟﺍَﻝﹸﻮﺳﹶﺭﹶﻥُﻭﺫﹾﺆﹸﻳﹶﻦﻳﹺﺬﱠﻟﺍﹶﻭﹾﻢُﻜﹾﻨﹺﻣﹸﻮﺍﻨﹶﻣﺁﹶﻦﻳﹺﺬﱠﻠﹺﻟ﴾)٢(
.
ﺍﻟﺮﺿﺎ ﻋﻦ،ﻗﺎﻝ:)ﹼﻥﺇﺍ ﺭﺳﻮﻝﷲﻗﺎﻝ ﺃﺻﺒﺢ ﺇﺫﺍ ﻛﺎﻥ:ﻷﺻﺤﺎﺑﻪ:ﻣـﻦ ﻫﻞ
ﺸﻣﺒﺮﺍﺕ؟ﺍﻟ ﺑﻪ ﻳﻌﲏﺮﺅﻳﺎ()٣(
.
١-ﺍﻟﺒﺤﺎﺭ ﰲ ﻠﺴﻲﺍ ﺍﻟﺸﻴﺦ ﻗﺎﻝ ﻟﺬﺍ:)ﺃﻧﻪ ﻫﻮ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻭﺍﻵﺛﺎﺭ ، ﺍﳌﻌﺘﱪﺓ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﱄ ﻇﻬﺮ ﺍﻟﺬﻱ ﺃﻥ ﻓﺎﻋﻠﻢﻛﺎﻥ
ﹰﺎﻧﺒﻴ ﺳﻨﻪ ﺑﺪﻭ ﰲ ﻋﻘﻠﻪ ﺍﷲ ﺃﻛﻤﻞ ﻣﺬ ﺑﻌﺜﺘﻪ ﻗﺒﻞﹰﺍﻣﺆﻳﺪﰒ ، ﺍﳌﻨﺎﻡ ﰲ ﻭﻳﺮﻯ ، ﺍﻟﺼﻮﺕ ﻭﻳﺴﻤﻊ ، ﺍﳌﻠﻚ ﻳﻜﻠﻤﻪ ، ﺍﻟﻘﺪﺱ ﺑﺮﻭﺡ
ﹰﻻﺭﺳﻮ ﺻﺎﺭ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﺑﻌﺪﻭ ، ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻪ ﻭﻧﺰﻝ ، ﻣﻌﺎﻳﻨﺔ ﺍﳌﻠﻚ ﻭﻛﻠﻤﻪ ،ﺃ، ﺑﺎﻟﺘﺒﻠﻴﻎ ﻣﺮ....(ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ١٨/
ﺹ٢٧٧.
٢-ﺍﻟﺘﻮﺑﺔ:٦١.ﰲ ﺍﻵﻳﺔ ﻧﺰﻭﻝ ﺳﺒﺐ ﻭﺭﺍﺟﻊ:ﺍﻟﻘﻤﻲ ﺗﻔﺴﲑ:ﺝ١/ﺹ٣٠٠ﺍ ،ﺍﻷﺻﻔﻰ ﻟﺘﻔﺴﲑ:ﺝ١/ﺽ٣٧٥.
ﻭﻻﺣﻆ:ﺍﻟﺒﻴﺎﻥ ﳎﻤﻊ ﺗﻔﺴﲑ:ﺝ٥/ﺹ٧٩ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،:ﺝ٨/ﺹ٢٣٧ﺍﻟﺘﻌﻠﻴﻖ ﺗﻐﻠﻴﻖ ،:ﺝ٤/ﺹ٢١٧ﺍﻟﻘﺎﺭﻱ ﻋﻤﺪﺓ ،
:ﺝ١٨/ﺹ٢٥٨ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﻭﻏﲑﻫﺎ ،.
٣-ﺍﻟﻜﺎﰲ:ﺝ٨/ﺹ٩٠،ﺍﻷﺋﻤﺔ ﺃﺻﻮﻝ ﰲ ﺍﳌﻬﻤﺔ ﺍﻟﻔﺼﻮﻝ:ﺝ٣/ﺹ٢٧٧ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ ،:ﺝ٥٨/ﺹ١٧٧ﺗﻔﺴ ،ﲑ
ﺍﻟﺜﻘﻠﲔ ﻧﻮﺭ:ﺝ٢/ﺹ٣١٢.
- 15. اﻟﺨﺎﺗﻤﺔ اﻟﻨﺒﻮة/اﻟﺤﺴﻦ أﺣﻤﺪ اﻟﺴﻴﺪ.......................................................................١٥
ﺑﻞﹼﻥﺇﳏﻤﺪ ﺍﻟﻨﱯّﺸﻣﺒ ﻣﻦ ﻳﻌﺘﱪﻫﺎ ﻛﺎﻥّﻮﺍﻟﻨﺒ ﺮﺍﺕﺓ،ﺍﻟﻨﱯ ﻋﻦﻗﺎﻝ:)ّﻧﺇ ﺃﻻﻳﺒـﻖ ﱂ ﻪ
ّﺸﻣﺒ ﻣﻦّﻮﺍﻟﻨﺒ ﺮﺍﺕﹼﻻﺇ ﺓﻟﻪ ﺗﺮﻯ ﺃﻭ ﺍﳌﺴﻠﻢ ﻳﺮﺍﻫﺎ ﺍﻟﺼﺎﳊﺔ ﺍﻟﺮﺅﻳﺎ()١(
.
ﻭﻛﺎﻥ ﺑﻞّﻮﻧﺒ ﻳﻌﺘﱪﻫﺎﺓ،ﻋﻨﻪﻗﺎﻝ:)ّﻮﻧﺒ ﻻﹼﻻﺇ ﺑﻌﺪﻱ ﺓّﺸﺍﳌﺒﺮﺍﺕ.ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ ﻗﻴﻞ
ﻗﺎﻝ ؟ ﺍﳌﺒﺸﺮﺍﺕ ﻭﻣﺎ ،:ﺍﻟﺼﺎﳊﺔ ﺍﻟﺮﺅﻳﺎ()٢(
.
ﻭﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:)ﺍﷲ ﻣﻦ ﺑﺸﺮﻯ ﺍﻟﺼﺎﳊﺔ ﺍﻟﺮﺅﻳﺎ،ّﻮﺍﻟﻨﺒ ﺃﺟﺰﺍﺀ ﻣﻦ ﺟﺰﺀ ﻭﻫﻲﺓ()٣(
.
ﻭﳚﺐﺍﻻﻟﺘﻔﺎﺕﺇﱃﹼﻥﺃﳏﻤﺪ ﺍﻟﺮﺳﻮﻝ ﻗﻮﻝﻳﺒﻖ ﱂّﻮﺍﻟﻨﺒ ﻣﻦﺓﹼﻻﺇﺍﻟﺮﺅﻳﺎﻻ ﺍﻟﺼﺎﺩﻗﺔﻳﻌﲏﹼﻥﺃ
ﻣ ﻧﱯ ﻫﻮ ﺻﺎﺩﻗﺔ ﺭﺅﻳﺎ ﻳﺮﻯ ﻣﻦ ﻛﻞﺍﷲ ﻣﻦ ﺮﺳﻞ،ﻳﻌﻨﻴﻪ ﻣﺎ ﺑﻞﹼﻥﺃﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺮﺅﻳﺎ؛ﻭﺧﱪ ﻧﺒﺄ ﻫﻲ
ﺍﻟﺴﻤ ﻣﻠﻜﻮﺕ ﻣﻦ ﺟﺎﺀ ﺻﺎﺩﻕﺎﻭﺍﺕﺇﱃﺍﻟﺮﺍﺋﻲ.
* * *
١-ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٨٥/ﺹ١٩٢،ﻣﺴﻠﻢ ﺻﺤﻴﺢ:ﺝ٢/ﺹ٣٨ﺍﻟﻨﺴﺎﺋﻲ ﺳﻨﻦ ،:ﺝ٢/ﺹ٢١٧ّﺎﻥﺒﺣ ﺍﺑﻦ ﺻﺤﻴﺢ ،:
ﺝ١٣/ﺹ٤١١ﺍﻟﻌﻤﺎﻝ ﻛﱰ ،:ﺝ١٥/ﺹ٣٦٨.
٢-ﺍﳌﻨﺜﻮﺭ ﺍﻟﺪﺭ:ﺝ٣/ﺹ٣١٢،ﺍﻷ ﲝﺎﺭﻧﻮﺍﺭ:ﺝ٥٨/ﺹ١٩٢.ﺹ ﺍﳉﺰﺀ ﻧﻔﺲ ﰲ ﹰﺎﺃﻳﻀ ﻭﺭﻭﺍﻩ١٧٧ﺍﻟﻠﻔﻆ ﺬﺍ:ﱂ
ﻗﺎﻟﻮﺍ ،ّﺮﺍﺕﺸﺍﳌﺒ ﹼﻻﺇ ّﺓﻮﺍﻟﻨﺒ ﻣﻦ ﻳﺒﻖ:ّﺮﺍﺕﺸﺍﳌﺒ ﻭﻣﺎ..ﺍﱁ.ﺍﳌﺼﺎﺩﺭ ﻫﺬﻩ ﰲ ﹰﺍﻳﺴﲑ ﳐﺘﻠﻔﺔ ﺑﺄﻟﻔﺎﻅ ﹰﺎﺃﻳﻀ ﻭﺭﻭﻱ:ﺍﳌﻮﻃﺄ ﻛﺘﺎﺏ:
ﺝ٢/ﺹ٩٥٧ﺃﲪﺪ ﻣﺴﻨﺪ ،:ﺝ٥/ﺹ٤٥٤ﻭﺝ ،٦/ﺹ١٢٩ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،:ﺝ٨/ﺹ٦٩ﺍﻟﺰﻭﺍﺋﺪ ﳎﻤﻊ ،:
ﺝ٧/ﺹ١٧٣ﺍﻟﻘﺎﺭﻱ ﻋﻤﺪﺓ ،:ﺝ٢٤/ﺹ١٣٤ﺍﳌ ،ﺍﻟﻜﺒﲑ ﻌﺠﻢ:ﺝ٣/ﺹ١٩٧ﺍﻷﺧﺮﻯ ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﻭﻏﲑﻫﺎ ،.
٣-ﺍﳌﻨﺜﻮﺭ ﺍﻟﺪﺭ:ﺝ٣/ﺹ٣١٢،ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٨٥/ﺹ١٩٢ﺍﳊﻜﻤﺔ ﻣﻴﺰﺍﻥ:ﺝ٢/ﺹ١٠١٠.
- 16. fl´ğîčjŞäÛa@fláflmbfl@ @
ﺗﻌﺎﱃ ﻗﺎﻝ:﴿ﹸـﺳﹶﺭﹾﻦﹺـﻜَﻟﹶﻭﹾﻢُﻜﹺﻟﺎﹶـﺟِﺭﹾﻦﹺـﻣﹴﺪﹶـﺣَﺃﹶﺎﺑَﺃﹲﺪﱠﻤﹶﺤﹸﻣﹶﻥَﺎﻛﹶﺎﻣﹶﲔﻴِـﺒﱠﻨﻟﺍﹶﻢَﺗﹶـﺎﺧﹶﻭﹺﻪﱠـﻠﻟﺍَﻝﻮ
ًﺎﹺﻴﻤﻠﹶﻋﹴﺀﹾﻲﹶﺷﱢﻞُﻜِﺑﹸﻪﱠﻠﻟﺍﹶﻥَﺎﻛﹶﻭ﴾)١(
.
ّﺪﺗﻘ ﳑﺎ ﺗﺒﲔﻡﹼﻥﺃّﻮﺍﻟﻨﺒ ﺧﺘﻢﺓﻭ ،ﺃﻗﺼﺪﻫﻨﺎ ﺑﺎﳋﺘﻢ)ﺍﻻﻧﺘﻬﺎﺀ(ّﻮﺍﻟﻨﺒ ﺍﻧﺘﻬﺎﺀ ﺃﻱ ،ﹼﻗﻭﺗﻮ ﺓﺮﺃﻣ ﻔﻬﺎ
ﺻﺤﻴﺢ ﻏﲑﺇﺫﺍّﻮﺑﺎﻟﻨﺒ ﺍﳌﺮﺍﺩ ﻛﺎﻥّﻮﺍﻟﻨﺒ ﻣﻘﺎﻡ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﻫﻲ ﺓﺓ.ﻣﻌﺮﻓ ﻭﺑﺎﻟﺘﺎﱄﺑﻌـﺾ ﺔﺃﺧﺒـﺎﺭ
ﻭﺍﻟﻐﻴﺐ ﺍﳊﻖ ﻣﻦ ﺍﻟﺴﻤﺎﺀﻷ ؛ﹼﻥﻣﻔﺘﻮﺡ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻠﻜﻮﺕ ﺇﱃ ﺍﻻﺭﺗﻘﺎﺀ ﻃﺮﻳﻖ،ﻭﻟـﻦ ﻳﻐﻠﻖ ﻭﱂ
ﻳﻐﻠﻖ.
ﻛﻤﺎﺃﹼﻥﳏﻤﺪ ﺍﻟﻨﱯﺃﻛﺪﰲﺃﻛﺜﺮﻭﺍﻟﺴﻨﺔ ﺍﻟﺸﻴﻌﺔ ﺭﻭﺍﻫﺎ ﺭﻭﺍﻳﺔ ﻣﻦ،ﻭﻛﺬﺍﺃﻫﻞﺑﻴﺘـﻪ
ﺃﹼﻥﻃﺮﻳﻘﹰﺎﻣﻦﹰﺎﻣﻔﺘﻮﺣ ﺳﻴﺒﻘﻰ ﺍﻹﳍﻲ ﺍﻟﻮﺣﻲ ﻃﺮﻕ،ﻭﻫﻮ ﻳﻐﻠﻖ ﻭﻟﻦ)ﺍﻟﺼﺎ ﺍﻟﺮﺅﻳﺎﺩﻗﺔ(ﺍﷲ ﻣـﻦ
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ.
ﺍﳊﺴ ﺑﻦ ﻋﻠﻲ ﻋﻦـﻓﻀﺎﻝ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﲔ،ﺃﺑﻴﻪ ﻋﻦ،ﺍﳊﺴ ﺃﰊ ﻋﻦـﻣﻮﺳـﻰ ﺑـﻦ ﻋﻠﻲ ﻦ
ﺍﻟﺮﺿﺎ:ّﻧﺃﺧﺮﺍﺳﺎﻥ ﺃﻫﻞ ﻣﻦ ﺭﺟﻞ ﻟﻪ ﻗﺎﻝ ﻪ:ﺍﷲ ﺭﺳﻮﻝ ﺍﺑﻦ ﻳﺎ:ﺍﷲ ﺭﺳﻮﻝ ﺭﺃﻳﺖﰲ
ّﻧﻛﺄ ﺍﳌﻨﺎﻡﱄ ﻳﻘﻮﻝ ﻪ:)ﻭﺩﻳﻌﱵ ﻭﺍﺳﺘﺤﻔﻈﺘﻢ ﺑﻀﻌﱵ ﺃﺭﺿﻜﻢ ﰲ ﺩﻓﻦ ﺇﺫﺍ ﺃﻧﺘﻢ ﻛﻴﻒﰲ ﻭﻏﻴـﺐ
ﳒﻤﻲ ﺛﺮﺍﻛﻢ(؟!
ﺍﻟﺮﺿﺎ ﻟﻪ ﻓﻘﺎﻝ:)ﺃﺭﺿﻜﻢ ﰲ ﺍﳌﺪﻓﻮﻥ ﺃﻧﺎ،ﻧﺒﻴﻜﻢ ﺑﻀﻌﺔ ﻭﺃﻧﺎ،ﻓﺄﻧﻭﺍﻟﻨﺠﻢ ﺍﻟﻮﺩﻳﻌﺔ ﺎ،
ﻣﺎ ﻳﻌﺮﻑ ﻭﻫﻮ ﺯﺍﺭﱐ ﻭﻣﻦ ﺃﻻﺃﻓ ﻭﻃﺎﻋﱵ ﺣﻘﻲ ﻣﻦ ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺍﷲ ﻭﺟﺐﺄﺷﻔﻌﺎﺅﻩ ﻭﺁﺑﺎﺋﻲ ﻧﺎ
ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ،ﻨﻛ ﻭﻣﻦﳒ ﺷﻔﻌﺎﺀﻩ ﺎﺎﺍﳉ ﺍﻟﺜﻘﻠﲔ ﻭﺯﺭ ﻣﺜﻞ ﻋﻠﻴﻪ ﻛﺎﻥ ﻭﻟﻮﻦﻭﺍﻹﻧـﺲ.ﻭﻟﻘـﺪ
ﺃﰊ ﺣﺪﺛﲏ،ﺟﺪﻱ ﻋﻦ،ﺃﺑﻴﻪ ﻋﻦ،ﹼﻥﺃ ﺁﺑﺎﺋﻪ ﻋﻦﺍﷲ ﺭﺳﻮﻝﻗﺎﻝ:ﻓﻘﺪ ﻣﻨﺎﻣﻪ ﰲ ﺭﺁﱐ ﻣﻦ
ﺭﺁﱐ؛ﹼﻥﻷﻣﻦ ﺃﺣﺪ ﺻﻮﺭﺓ ﰲ ﻭﻻ ﺻﻮﺭﰐ ﰲ ﻳﺘﻤﺜﻞ ﻻ ﺍﻟﺸﻴﻄﺎﻥﺃﻭﺻﻴﺎﺋﻲ،ﺻـﻮﺭﺓ ﰲ ﻭﻻ
ﺷﻴﻌﺘﻬﻢ ﻣﻦ ﺃﺣﺪ.ﹼﻥﻭﺃﺟﺰﺀ ﺳﺒﻌﲔ ﻣﻦ ﺟﺰﺀ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺮﺅﻳﺎﹰﺍﻮﺍﻟﻨﺒ ﻣﻦﺓ()٢(
.
١-ﺍﻷﺣﺰﺍﺏ:٤٠.
٢-ﻻ ﻣﻦﺍﻟﻔﻘﻴﻪ ﳛﻀﺮﻩ:ﺝ٢/ﺹ٥٨٤،ﺍﻟﺮﺿﺎ ﺃﺧﺒﺎﺭ ﻋﻴﻮﻥ:ﺝ١/ﺹ٢٨٧ﺃ ،ﻣﺎﱄﺍﺍﻟﺼﺪﻭﻕ ﻟﺸﻴﺦ:ﺹ١٢٠،
ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٤٩/ﺹ٢٨٣.
- 17. اﻟﺨﺎﺗﻤﺔ اﻟﻨﺒﻮة/اﻟﺤﺴﻦ أﺣﻤﺪ اﻟﺴﻴﺪ.......................................................................١٧
ﻭﺍ ﻋﻦﻟﻨﱯ،ﻗﺎﻝ:)ﺗﻜ ﱂ ﺍﻟﺰﻣﺎﻥ ﺍﻗﺘﺮﺏ ﺇﺫﺍﺪﺗﻜﺬﺏ ﺍﳌﺴﻠﻢ ﺭﺅﻳﺎ،ﺭﺅﻳـﺎ ﻭﺃﺻﺪﻗﻜﻢ
ﹰﺎﺣﺪﻳﺜ ﺃﺻﺪﻗﻜﻢ،ﹰﺍﺟﺰﺀ ﻭﺃﺭﺑﻌﲔ ﲬﺴﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﻭﺭﺅﻳﺎﻮﺍﻟﻨﺒ ﻣﻦﺓ()١(
.
ﺍﻟﻨﱯ ﻭﻋﻦﻗﺎﻝﺎﺇ:)ﹰﺍﺟﺰﺀ ﺳﺒﻌﲔ ﻣﻦ ﺟﺰﺀﻮﺍﻟﻨﺒ ﻣﻦﺓ()٢(
.
ﻭﺍﷲ ﺭﺳﻮﻝ ﻋﻦ،ﻗﺎﻝ:)ﺳﺒﻌ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎﹰﺍﺟﺰﺀ ﻭﺳﺒﻌﲔ ﺔﻮﺍﻟﻨﺒ ﻣﻦﺓ()٣(
.
ﻭﻋﻠﻲ ﻋﻦ،ﻗﺎﻝ:)ﲡ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎﹼﻠﺗﻜ ﻛﻼﻡ ﳎﺮﻯ ﺮﻱﻋﻨﺪﻩ ﺍﻟﺮﺏ ﺑﻪ ﻢ()٤(
.
ﻭﻋﻦﺍﻟﻨﱯ،ﻗﺎﻝ:)ﺭﺅﻳـﺎ ﻭﺃﺻﺪﻗﻬﻢ ، ﺗﻜﺬﺏ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ ﺗﻜﺪ ﱂ ﺍﻟﺰﻣﺎﻥ ﺗﻘﺎﺭﺏ ﺇﺫﺍ
ﹰﺎﺣﺪﻳﺜ ﺃﺻﺪﻗﻬﻢ()٥(
.
ﻭﻧﻘﻞﻠﺴﻲﺍ ﺍﻟﻌﻼﻣﺔﰲﺍﻷﻧﻮﺍﺭ ﲝﺎﺭﻋﻦﺟﺎﻣﻊﺍﻷﺧﺒﺎﺭﻭﻛﺘﺎﺏ ﰲﻋـﻦ ﺍﻟﺘﻌـﺒﲑ
ﺍﻷﺋﻤﺔ:)ﹼﻥﺃﺻﺤﻴﺤﺔ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ؛ﻷﹼﻥﻭﲣﺮ ، ﺻﺤﻴﺢ ﻭﻳﻘﻴﻨﻪ ، ﻃﻴﺒﺔ ﻧﻔﺴﻪﻓﺘﺘﻠﻘﻰ ﺝ
ﻭﺣﻲ ﻓﻬﻲ ، ﺍﳌﻼﺋﻜﺔ ﻣﻦﻣﺍﳉﺒﺎﺭ ﺍﻟﻌﺰﻳﺰ ﺍﷲ ﻦ()٦(
.
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝ،ﻗﺎﻝ:)ﹼﻥﻓﺈ ، ﺭﺁﱐ ﻓﻘﺪ ﻣﻨﺎﻣﻪ ﰲ ﺭﺁﱐ ﻣﻦﰲ ﻳﺘﻤﺜـﻞ ﻻ ﺍﻟﺸﻴﻄﺎﻥ
ﺻﻮﺭﰐ،ﻭﻻﺃﻭﺻﻴﺎﺋﻲ ﻣﻦ ﺃﺣﺪ ﺻﻮﺭﺓ ﰲ،ﹼﻥﻭﺇ ، ﺷـﻴﻌﺘﻬﻢ ﻣﻦ ﺃﺣﺪ ﺻﻮﺭﺓ ﰲ ﻭﻻﺍﻟﺮﺅﻳـﺎ
ﺟﺰﺀ ﺳﺒﻌﲔ ﻣﻦ ﺟﺰﺀ ﺍﻟﺼﺎﺩﻗﺔﹰﺍﻮﺍﻟﻨﺒ ﻣﻦﺓ()٧(
.
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝ:)ﺭﺅﻳﺎ ﻭﺃﺻﺪﻗﻬﻢ ، ﻳﻜﺬﺏ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ ﻳﻜﺪ ﱂ ﺍﻟﺰﻣﺎﻥ ﺁﺧﺮ ﻛﺎﻥ ﺇﺫﺍ
ﹰﺎﺣﺪﻳﺜ ﺃﺻﺪﻗﻬﻢ()٨(
.
١-ﻣﺴﻠﻢ ﺻﺤﻴﺢ:ﺝ٧/ﺹ٥٢ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ ،:ﺝ٣/ﺹ٣٦٣ﻭﰲ ، ﺍﳌﻮﺭﺩﻳﻦ ﰲ ﺍﳌﺆﻣﻦ ﺑﺪﻝ ﺍﳌﺴﻠﻢ ﻟﻔﻆ ﻭﻓﻴﻬﻤﺎ ،
ﺍﻟﺜﺎﱐ:ﹰﺍﺟﺰﺀ ﻭﺃﺭﺑﻌﲔ ﺳﺘﺔ.ﺍﳌﻨﺜﻮﺭ ﺍﻟﺪﺭ ﰲ ﻭﻛﺬﺍ:ﺝ٣/ﺹ٣١٢ﺍﻷﻧﻮﺍﺭ ﻭﲝﺎﺭ ،:ﺝ٥٨/ﺹ١٩٢.
٢-ﻻ ﻣﻦﺍﻟﻔﻘﻴﻪ ﳛﻀﺮﻩ:ﺝ٢/ﺹ٥٨٤،ﺍﻟﺮﺿ ﺃﺧﺒﺎﺭ ﻋﻴﻮﻥﺎ:ﺝ١/ﺹ٢٨٧ﺃ ،ﻣﺎﱄﺍﺍﻟﺼﺪﻭﻕ ﻟﺸﻴﺦ:ﺹ١٢١،
ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٤٩/ﺹ٢٨٣.
٣-ﻛﱰﺍﻟﻔﻮﺍﺋﺪ:ﺹ٢١١ﺍﻟﺒﺤﺎﺭ ﺳﻔﻴﻨﺔ ﻣﺴﺘﺪﺭﻙ ،:ﺝ٤/ﺹ٣٩.
٤-ﻛﱰﺍﻟﻔﻮﺍﺋﺪ:ﺹ٢١١ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ ،:ﺝ٥٢/ﺹ٢١٠.
٥-ﺃﺍﻟﻄﻮﺳﻲ ﺍﻟﺸﻴﺦ ﻣﺎﱄ:ﺹ٣٨٦،ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٨٥/ﺹ١٧٢،ﺍﻟﺒﺤﺎﺭ ﺳﻔﻴﻨﺔ ﻣﺴﺘﺪﺭﻙ:ﺝ٤/ﺹ٣١ﺍﳌﻌﺠﻢ ،
ﺍﻷﻭﺳﻂ:ﺝ١/ﺹ٢٩١.
٦-ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/ﺹ١٧٦.ﺍﻟﺪﻳﻦ ﺃﺻﻮﻝ ﰲ ﺍﻟﻴﻘﲔ ﻣﻌﺎﺭﺝ ﰲ ﹰﺎﺃﻳﻀ ﺫﻟﻚ ﻭﻧﻘﻞ:ﺹ٤٩٠.
٧-ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/ﺹ١٧٦ﰲ ﻭﺟﺎﺀ ،:ﻻ ﻣﻦﺍﻟﻔﻘﻴﻪ ﳛﻀﺮﻩ:ﺝ٢/ﺹ٥٨٤ﻭ ،ﺍﻟﺮﺿﺎ ﺃﺧﺒﺎﺭ ﻋﻴﻮﻥ:ﺝ١/
ﺹ٢٨٧ﻭﺃ ،ﻣﺎﱄﺍﺍﻟﺼﺪﻭﻕ ﻟﺸﻴﺦ:ﺹ١٢١ﻭﲝ ،ﺍﻷﻧﻮﺍﺭ ﺎﺭ:ﺝ٤٩/ﺹ٢٨٣ﺑﺪﻝ:)ﺍﻟﺸﻴﻄﺎﻥ ﹼﻥﻓﺄ..ﺍﻟﺸﻴﻄﺎﻥ ﹼﻥﻷ(.
٨-ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/ﺹ١٨١.
- 18. ١٨..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝ:)ﺗﻜﺪ ﱂ ﺍﻟﺰﻣﺎﻥ ﺍﻗﺘﺮﺏ ﺇﺫﺍﺭﺅﻳـﺎ ﻭﺃﺻﺪﻗﻬﻢ ، ﺗﻜﺬﺏ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ
ﹰﺎﺣﺪﻳﺜ ﺃﺻﺪﻗﻬﻢﺟﺰﺀ ﻭﺃﺭﺑﻌﲔ ﺳﺘﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺴﻠﻢ ﻭﺭﺅﻳﺎ ،ﹰﺍﻮﺍﻟﻨﺒ ﻣﻦﺓ()١(
.
ﻭﻋﻦﺍﻟﻨﱯﻗﺎﻝ:)ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺟﺰﺀ ﻭﺃﺭﺑﻌﲔ ﺳﺘﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ()٢(
.
ﻭﻋﻨﻪﻗﺎﻝ:)ﺒﳛ ﺍﻟﺮﺅﻳﺎ ﺃﺣﺪﻛﻢ ﺭﺃﻯ ﺇﺫﺍﻬﺎ،ﺍﷲ ﻣﻦ ﻫﻲ ﻓﺈﳕﺎ،ﻋﻠﻴ ﺍﷲ ﻓﻠﻴﺤﻤـﺪﻬـﺎ
ﺪﻭﻟﻴﺤﻬﺑﺎ ﺙ()٣(
.
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝﻗﺎﻝ:)ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺟﺰﺀ ﻭﺳﺒﻌﲔ ﺳﺒﻌﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ()٤(
.
ﻭﻋﻨﻪﺍﷲ ﺭﺳﻮﻝ:)ﺍﳌ ﺭﺅﻳﺎﺟﺰ ﺃﺭﺑﻌﲔ ﻣﻦ ﺟﺰﺀ ﺆﻣﻦﹰﺍﺀﻮﺍﻟﻨﺒ ﻣﻦﺓ()٥(
.
ﻭﻋﻨﻪﻗﺎﻝ:)ﺟﺰ ﻭﺃﺭﺑﻌﲔ ﺳﺘﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺴﻠﻢ ﺃﻭ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎﹰﺍﺀﻮﺍﻟﻨﺒ ﻣﻦﺓ()٦(
.
ﻭﻗﺎﻝﺍﷲ ﺭﺳﻮﻝ:)ﺳﺘﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎﻭﺃﺭﺑﻌﲔﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺟﺰﺀﺍ()٧(
.
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝ:)ﺗﻜﺬﺏ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎ ﺗﻜﺪ ﱂ ﺍﻟﺰﻣﺎﻥ ﻗﺮﺏ ﺇﺫﺍ.ﺭﺅﻳـﺎ ﻭﺃﺻـﺪﻗﻬﻢ
ﺣﺪﻳﺜﺎ ﺃﺻﺪﻗﻬﻢ.ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺟﺰﺀﺍ ﻭﺃﺭﺑﻌﲔ ﺳﺘﺔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﻭﺭﺅﻳﺎ()٨(
.
ﻭﻋﻦﺍﷲ ﺭﺳﻮﻝ:)ﺃﺭﺑﻌﲔ ﻣﻦ ﺟﺰﺀ ﺍﳌﺆﻣﻦ ﺭﺅﻳﺎﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺟﺰﺀﺍ()٩(
.
ﺭﻭﺍﻳﺔ ﻭﰲﺃﹼﻥﺍﷲﺃﻭﺣﻰﻟﻺﻣﺎﻡﺍﻟﻜﺎﻇﻢ ﻣﻮﺳﻰﺑﺎﻟﺮﺅﻳﺎﹼﻥﺃﺍﻹﻣﺎﻡﻋﻠﻲ ﺍﺑﻨﻪ ﻫﻮ ﺑﻌﺪﻩ ﺍﻟﺬﻱ
ﺍﻟﺮﺿﺎ ﻣﻮﺳﻰ ﺑﻦ.
١-ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ:ﺝ٣/ﺹ٣٦٣،ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/ﺹ١٩٢.ﺃﲪﺪ ﻣﺴﻨﺪ ﻭﰲ:ﺝ٢/ﺹ٥٠٧ﻭﺻﺤﻴﺢ ،
ﻣﺴﻠﻢ:ﺝ٧/ﺹ٥٢ﺍﳌﻮﺭﺩﻳﻦ ﰲ ﺍﳌﺆﻣﻦ ﺑﺪﻝ ﺍﳌﺴﻠﻢ ﻟﻔﻆ ﺟﺎﺀ ؛.ﺻﺤ ﰲ ﹼﻥﺃ ﻛﻤﺎﻣﺴﻠﻢ ﻴﺢ:ﺳﺘﺔ ﺑﺪﻝ ﻭﺃﺭﺑﻌﲔ ﲬﺴﺔ
ﻭﺃﺭﺑﻌﲔ.ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ﻭﰲ:ﺝ٨/ﺹ٧٧ﺍﳌﻮﺭﺩﻳﻦ ﰲ ﺍﳌﺴﻠﻢ ﻟﻔﻆ ﺑﺪﻝ ﺍﳌﺆﻣﻦ ﻟﻔﻆ ﺟﺎﺀ.
٢-ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/ﺹ١٩٢.
٣-ﺃﲪﺪ ﻣﺴﻨﺪ:ﺝ٣/ﺹ٨ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،:ﺝ٨/ﺹ٨٣،ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ:ﺝ٥/ﺹ١٦٨،ﺍﻷﻧﻮﺍﺭ ﲝﺎﺭ:ﺝ٥٨/
ﺹ١٩٢.
٤-ﲝﺎﺭﺍﻷﻧﻮﺍﺭ:ﺝ٨٥/ﺹ٢١٠.
٥-ﺍﲪﺪ ﻣﺴﻨﺪ:ﺝ٤/ﺹ١١ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ ،:ﺝ٣/ﺹ٣٦٦ﺍﻟﻜﺒﲑ ﺍﳌﻌﺠﻢ ،:ﺝ١٩/ﺹ٢٠٥،ﺍﻟﺼﻐﲑ ﺍﳉﺎﻣﻊ:
ﺝ٢/ﺹ٦.
٦-ﺍﲪﺪ ﻣﺴﻨﺪﺍﺑﻦﺣﻨﺒﻞ:ﺝ٥/ﺹ٣١٩.
٧-ﻣﺴﻠﻢ ﺻﺤﻴﺢ:ﺝ٧/ﺹ٥٣،ﺍﻟﺪﺍﺭﻣ ﺳﻨﻦﻲ:ﺝ٢/ﺹ١٢٣.
٨-ﻣﺎﺟﺔ ﺍﺑﻦ ﺳﻨﻦ:ﺝ٢/ﺹ١٢٨٩.
٩-ﺍﻟﺘﺮ ﺳﻨﻦﻣﺬﻱ:ﺝ٣/ﺹ٣٦٦.
- 19. اﻟﺨﺎﺗﻤﺔ اﻟﻨﺒﻮة/اﻟﺤﺴﻦ أﺣﻤﺪ اﻟﺴﻴﺪ.......................................................................١٩
ﺍﻟﺰﻳﺪ ﺳﻠﻴﻂ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦﻱ،ﻗﺎﻝ:)ﺍﷲ ﻋﺒﺪ ﺃﺑﺎ ﻟﻘﻴﻨﺎﻣﻜ ﻃﺮﻳﻖ ﰲﺔﲨﺎﻋـ ﻭﳓـﻦﺔ
ﻟﻪ ﻓﻘﻠﺖ:ﺑﺎﰊﺃﻧﺖﻭﺃﻣﻲﺃ ؛ﻧﺘﻢﺍﻷﺋﻤﺔّﻬﺍﳌﻄﺮﻭﻥ،ﻣﻨﻪ ﺃﺣﺪ ﻳﻌﺮﻯ ﻻ ﻭﺍﳌﻮﺕﻓﺄﺣﺪﺙﺇﱠﱄﹰﺎﺷﻴﺌ
ﺃﻟﻘﻴﻪﳜﻠﻔﲏ ﻣﻦ.ﱄ ﻓﻘﺎﻝ:ﻭ ﻫﺆﻻﺀ ﻧﻌﻢﻟﺪﻱﺳﻴﺪﻫﻢ ﻭﻫﺬﺍ-ﻭﺃﺷﺎﺭﺇﱃﻣﻮﺳﻰ ﺍﺑﻨﻪ-
ﺃﻣـﺮ ﻣﻦ ﻓﻴﻪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﳛﺘﺎﺝ ﲟﺎ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺴﺨﺎﺀ ﻭﺍﻟﻔﻬﻢ ﻭﺍﳊﻜﻢ ﺍﻟﻌﻠﻢ ﻭﻓﻴﻪ
ﺩﻳﻨﻬﻢ،ﺍﳉﻮﺍﺭ ﻭﺣﺴﻦ ﺍﳋﻠﻖ ﺣﺴﻦ ﻭﻓﻴﻪ،ﻣﻦ ﺑﺎﺏ ﻭﻫﻮﺃﺑﻮﺍﺏﺗﻌﺎﱃ ﺍﷲ.ﻭﰲﺃﺧﺮﻯ:
ﹼﻠﻛ ﻫﺬﺍ ﻣﻦ ﺧﲑ ﻫﻲﻪ.
ﺃﰊ ﻟﻪ ﻓﻘﺎﻝ:ﻫﻲ ﻭﻣﺎﺑﺄﰊﻭ ﺃﻧﺖﺃﻣﻲ؟ﻗﺎﻝ:ﻣﻨﻪ ﺍﷲ ﳜﺮﺝﻫﺬﻩ ﻏﻮﺙﺍﻷﻣﺔﻭﻏﻴﺎﺛﻬﺎ
ﻧﺎﺷﺊ ﻭﺧﲑ ﻣﻮﻟﻮﺩ ﻭﺧﲑ ﻭﺣﻜﻤﻬﺎ ﻭﻓﻬﻤﻬﺎ ﻭﻧﻮﺭﻫﺎ ﻭﻋﻠﻤﻬﺎ،ﺍﻟﺪﻣﺎﺀ ﺍﷲ ﳛﻘﻦ،ﺑـﻪ ﻭﻳﺼﻠﺢ
ﺍﻟﺒﲔ ﺫﺍﺕ،ﺍﻟﺸﻌﺚ ﺑﻪ ﻭﻳﻠﻢ،ﺍﻟﺼﺪ ﺑﻪ ﻭﻳﺸﻌﺐﻉ،ﺍﻟﻌﺎﺭ ﺑﻪ ﻭﻳﻜﺴﻮﻱ،ﺍﳉﺎﺋﻊ ﺑﻪ ﻭﻳﺸﺒﻊ،
ﺍﳋﺎﺋﻒ ﺑﻪ ﻭﻳﺆﻣﻦ،ﺍﻟﻘﻄﺮ ﺑﻪ ﻭﻳﱰﻝ،ﻭﻳﺄﲤﺮﺍﻟﻌﺒﺎﺩ،ﻧﺎﺷـﺊ ﻭﺧﲑ ﻛﻬﻞ ﺧﲑ،ﺑـﻪ ﻳﺒﺸـﺮ
ﻋﺸﲑﺗﻪﺃﻭﺍﻥﺣﻠﻤﻪ،ﺣﻜﻢ ﻗﻮﻟﻪ،ﻋﻠﻢ ﻭﺻﻤﺘﻪ،ﻴﻳﺒﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ ﻣﺎ ﻟﻠﻨﺎﺱ ﻦ.
ﻗﺎﻝ:ﺃﰊ ﻓﻘﺎﻝ:ﺑﺄﰊﺃﻧﺖﻭﺃﻣﻲﺑﻌﺪﻩ ﻭﻟﺪ ﻟﻪ ﻓﻴﻜﻮﻥ؟ﻓﻘﺎﻝ:ﻧﻌﻢ.ﰒﺍﻟﻜﻼﻡ ﻗﻄﻊ.
ﻳﺰﻳﺪ ﻭﻗﺎﻝ:ﺍﳊﺴﻦ ﺃﺑﺎ ﻟﻘﻴﺖ ﰒ-ﻳﻌﲏﺟﻌﻔﺮ ﺑﻦ ﻣﻮﺳﻰ-ﻟﻪ ﻓﻘﻠﺖ ﺑﻌﺪ:ﺑﺄﰊﺃﻧـﺖ
ﻭﺃﻣﻲ،ﺇﱐﺃﺭﻳﺪﺃﻥﲣﱪﱐﻣﺎ ﲟﺜﻞﺃﺧﱪﱐﺑﻪﺃﺑﻮﻙ،ﻗﺎﻝ:ﻓﻘﺎﻝ:ﺃﰊ ﻛﺎﻥﻟﻴﺲ ﺯﻣﻦ ﰲ
ﻣﺜﻠﻪ ﻫﺬﺍ.
ﻳﺰﻳﺪ ﻗﺎﻝ،ﻓﻘﻠﺖ:ﻓﻌﻠﻴﻪ ﺬﺍ ﻣﻨﻚ ﻳﺮﺿﻰ ﻣﻦﻟﻌﻨﺔﺍﷲ،ﻗﺎﻝ:ﻓﻀﺤﻚ،ﻗﺎﻝ ﰒ:ﺃﺧﱪﻙ
ﻳﺎﺃﻋﻤﺎﺭ ﺑﺎﺓ،ﺇﱐﻣﱰﱄ ﻣﻦ ﺧﺮﺟﺖﻓﺄﻭﺻﻴﺖﺍﻟﻈﺎﻫﺮ ﰲﺇﱃﺑﲏﻓﺄﺷﺮﻛﺘﻬﻢﻋﻠـ ﺍﺑـﲏ ﻣﻊﻲ
ﻭﺃﻓﺮﺩﺗﻪﺍﻟﺒﺎﻃﻦ ﰲ ﺑﻮﺻﻴﱵ،ﻭﻟﻘﺪﺭﺃﻳﺖﺍﷲ ﺭﺳﻮﻝﺍﳌﺆﻣﻨﲔ ﻭﺃﻣﲑ ﺍﳌﻨﺎﻡ ﰲﻣﻌـﻪ،
ﻭﻋﻤﺎﻣ ﻭﻛﺘﺎﺏ ﻭﻋﺼﺎ ﻭﺳﻴﻒ ﺧﺎﰎ ﻭﻣﻌﻪﺔﻟﻪ ﻓﻘﻠﺖ:ﻓﻘﺎﻝ ؟ ﻫﺬﺍ ﻣﺎ:ﻣﺃﺍﻟﻌﻤﺎﻣ ﺎـﻓﺴﻠﻄﺎﻥ ﺔ
]ﺍﷲ[ﺗﻌﺎﱃ،ﻣﻭﺃﺰﻓﻌ ﺍﻟﺴﻴﻒ ﺎﺓﺍﷲ،ﻣﻭﺃﺍﷲ ﻓﻨﻮﺭ ﺍﻟﻜﺘﺎﺏ ﺎ،ﻣﻭﺃﻮﻓﻘ ﺍﻟﻌﺼﺎ ﺎﺓ
ﺍﷲ،ﻣﻭﺃﻫﺬﻩ ﻓﺠﺎﻣﻊ ﺍﳋﺎﰎ ﺎﺍﻷﻣﻮﺭ.ﻗﺎﻝ ﰒ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:ﻭﺍﻷﻣﺮﳜـﺮﺝﺇﱃ
ﺍﺑﻨﻚ ﻋﻠﻲ.
ﻗﺎﻝ،ﻗﺎﻝ ﰒ:ﻳﺰﻳﺪ ﻳﺎﻧﺇﻬﺎﻭﺩﻳﻌﺔﹼﻻﺇ ﲣﱪ ﻓﻼ ﻋﻨﺪﻙﹰﻼﻋﺎﻗﹰﺍﻋﺒﺪ ﺃﻭﻗﻠﺒﻪ ﺍﷲ ﺍﻣﺘﺤﻦﻟﻺﳝﺎﻥ
ﹰﺎﺻﺎﺩﻗ ﺃﻭ،ﺗﻌﺎﱃ ﺍﷲ ﻧﻌﻢ ﺗﻜﻔﺮ ﻭﻻ،ﻭﺇﺩﻓﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻦ ﺳﺌﻠﺖ ﻥﻫﺎ،ﹼﻥﻓﺈﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺍﷲ:
- 20. ٢٠..........................................................................اﻟﻤﻬﺪي اﻹﻣﺎم أﻧﺼﺎر إﺻﺪارات
﴿ـﺎـﹶﻬﹺﻠﹾﻫَﺃـﻰـَﻟِﺇﹺﺕـﺎـَﺎﹶﻣَﺄْﻟﺍﱡﻭﺍﺩﹶﺆــُﺗﹾﻥَﺃﹾﻢُﻛﹸﺮﹸﻣْﺄــﹶﻳﹶﻪــﱠﻠﻟﺍﱠﻥِﺇ﴾)١(
،ﺍﷲ ـﺎﻝﻭﻗـ:﴿ﹾﻦــﱠﻤﹺﻣﹸﻢــَﻠْﻇَﺃﹾﻦــﹶﻣﹶﻭ
ﹾﻨﹺﻋﹰﺓﹶﺩﹶﺎﻬﹶﺷﹶﻢَﺘَﻛﹺﻪﱠﻠﻟﺍﹶﻦﹺﻣﹸﻩﹶﺪ﴾)٢(
،ﻓﻘﻠﺖ:ﻛﻨﺖ ﻣﺎ ﻭﺍﷲﻷﻓﻌﻞﻫﺬﺍﹰﺍﺃﺑﺪ.
ﻗﺎﻝ:ﺍﳊﺴﻦ ﺃﺑﻮ ﻗﺎﻝ ﰒ:ﺍﷲ ﺭﺳﻮﻝ ﱄ ﻭﺻﻔﻪ ﰒ،ﻋﻠ ﻓﻘﺎﻝﻲﻳﻨﻈﺮ ﺍﻟﺬﻱ ﺍﺑﻨﻚ
ﺍﷲ ﺑﻨﻮﺭ،ﺑﺘﻔﻬﻴﻤﻪ ﻭﻳﺴﻤﻊ،ﲝﻜﻤﺘﻪ ﻭﻳﻨﻄﻖ،ﳜﻄﻰ ﻭﻻ ﻳﺼﻴﺐ،ﳚﻬﻞ ﻭﻻ ﻭﻳﻌﻠﻢ،ﻭﻗـﺪ
ﹰﺎﺣﻜﻤ ﻣﻠﺊﹰﺎﻭﻋﻠﻤ،ﻭﻣﺎﺃﻣﻌ ﻣﻘﺎﻣﻚ ﻗﻞﻪ!ﻧﺇﺷ ﻫﻮ ﻤﺎﻲﺀﻳﻜﻦ ﱂ ﻛﺎﻥ،ﻣـﻦ ﺭﺟﻌـﺖ ﻓﺈﺫﺍ
ﺳﻔﺮﻙﻓﺄﺻﻠﺢﺃﻣﺮﻙﳑﺎ ﻭﺍﻓﺮﻍﺃﺭﺩﺕﻓﺈﻧﻏﲑﻩ ﻭﳎﺎﻭﺭ ﻋﻨﻪ ﻣﻨﺘﻘﻞ ﻚ،ﻭﺍﺷـﻬﺪ ﻭﻟﺪﻙ ﻓﺎﲨﻊ
ﹰﺎﲨﻴﻌ ﻋﻠﻴﻬﻢ ﺍﷲﹰﺍﺷﻬﻴﺪ ﺑﺎﷲ ﻭﻛﻔﻰ.
ﻗﺎﻝ ﰒ:ﻳﺰﻳﺪ ﻳﺎﺇﱐﺃﺅﺧﺬﻫﺬﻩ ﰲﺍﻟﺴﻨﺔﻭﻋﻠﻲﲰ ﺍﺑﲏﻲﻋﻠﻲﺑﻦﺃﰊﻃﺎﻟﺐ،ﻭﲰﻲ
ﻋﻠﻲﺍﳊﺴﲔ ﺑﻦ،ﹸﺃﻋﻄﻲﻓﻬﻢﺍﻷﻭﻝﻟﻪ ﻭﻟﻴﺲ ﻭﺭﺩﺍﺋﻪ ﻭﻧﺼﺮﻩ ﻭﻋﻠﻤﻪﺃﻥﹼﻠﻳـﺘﻜﺑﻌـﺪ ﻢ
ﻫﺎﺭﻭﻥﺑﺄﺭﺑﻊﺳﻨﲔ،ﻣﻀﺖ ﻓﺈﺫﺍﺃﺭﺑﻊﻓ ﺳﻨﲔﺄﻤﻋ ﺳﺄﻟﻪﳚﻴﺒﻚ ﺷﺌﺖ ﺎﺇﻥﺗﻌﺎﱃ ﺍﷲ ﺷﺎﺀ()٣(
.
ﺇﺫﻥ،ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻟﻮﺣﻲ ﻃﺮﻳﻖ ﻓﺎﻟﺮﺅﻳﺎ،ﳏﻤـﺪ ﺑﻌـﺪ ﻣﻔﺘﻮﺡ ﻭﻫﻮ،ﻭﺍﻟـﺬﻱﹼـﻛﺗﺄﺪ
ﺍﳌﻠﻤﻮﺱ ﻭﺑﺎﻟﻮﺍﻗﻊ ﺑﺎﻟﺮﻭﺍﻳﺎﺕﺃّﻧﻣ ﻳﺰﺍﻝ ﻻ ﻪﹰﺎﻔﺘﻮﺣﻟﻠﻨﺎﺱ)٤(
.
١-ﺍﻟﻨﺴﺎﺀ:٥٨.
٢-ﺍﻟﺒﻘﺮﺓ:١٤٠.
٣-ﺍﻟﺮﺿﺎ ﺃﺧﺒﺎﺭ ﻋﻴﻮﻥ:ﺝ٢/ﺹ٣٣.
٤-ﻣﻨﻪ ّﻡﺪﺗﻘ ﻓﻘﺪ ﺍﻟﺮﻭﺍﻳﺎﺕ ّﺎﻣﺃﻛﺜﲑﺓ ﺷﻮﺍﻫﺪ ﳎﻤﻮﻋﺔ ﺑﲔ ﻣﻦ ﺷﺎﻫﺪﻳﻦ ﻟﻪ ﻓﺴﺄﺫﻛﺮ ﺍﳌﻠﻤﻮﺱ ﺍﻟﻮﺍﻗﻊ ّﺎﻣﻭﺃ ، ﺫﻛﺮﻫﺎ:
ﺍﻷﻭﻝ:ﺍﻟﺒﻴﺖ ﺃﻫﻞ ﻟﺸﺎﻋﺮ ﺗﺮﲨﺘﻪ ﰲ ﺍﻷﻣﻴﲏ ﺍﻟﺸﻴﺦ ﺭﻭﺍﻩ ﻣﺎ،ﺃﰊ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺪﻳﻦ ﲨﺎﻝ ﺍﳊﺴﻦ ﺃﺑﻮ
ﺍﳋﻠﻌﻲ ﳏﻤﺪ)ﺍﳋﻠﻴﻌﻲ(، ﺍﳊﻠﻲ ﺍﳌﻮﺻﻠﻲّﻪﻧﺃ ﺣﻴﺚﻧﺎﺻﺒﻴﲔ ﺃﺑﻮﻳﻦ ﻣﻦ ﻭﻟﺪﻭ ،ﹼﻥﺃّﻣﺃﹰﺍﻭﻟﺪ ﺭﺯﻗﺖ ﺇﻥ ﺎﺃ ﻧﺬﺭﺕ ﻪﺗﺒﻌﺜﻪ
ﺍﳊﺴﲔ ﺍﻟﺴﺒﻂ ﺍﻹﻣﺎﻡ ﺯﻭﺍﺭ ﻣﻦ ﺍﻟﺴﺎﺑﻠﺔ ﻃﺮﻳﻖ ﻟﻘﻄﻊﻭﻗﺘﻠﻬﻢ،ﻓﻠﻤﺎﺍﳋﻠﻴﻌﻲ ﺍﻟﺪﻳﻦ ﲨﺎﻝ ﻭﻟﺪﺍﺑ ﺃﺷﺪﻩ ﻭﺑﻠﻎﺟﻬﺔ ﺇﱃ ﺘﻌﺜﺘﻪ
ﻧﻮﺍﺣﻲ ﺇﱃ ﺑﻠﻎ ﻓﻠﻤﺎ ﻧﺬﺭﻫﺎّﺮﺍﳌﺸ ﻛﺮﺑﻼﺀ ﻣﻦ ﲟﻘﺮﺑﺔ ﺍﳌﺴﻴﺐﻓﺔ،ﻋﻠﻴﻪ ﻭﺍﺟﺘﺎﺯﺕ ﺍﻟﻨﻮﻡ ﻋﻠﻴﻪ ﻓﺎﺳﺘﻮﱃ ﺍﻟﺰﺍﺋﺮﻳﻦ ﻗﺪﻭﻡ ﻳﻨﺘﻈﺮ ﻃﻔﻖ
ﺍﻟﺜﺎﺋﺮ ﺍﻟﻘﺘﺎﻡ ﻓﺄﺻﺎﺑﻪ ﺍﻟﻘﻮﺍﻓﻞ،ﹼﻥﺇ ﺍﻟﻨﺎﺋﻢ ﻳﺮﺍﻩ ﻓﻴﻤﺎ ﻓﺮﺃﻯﺍﻟﻨﺎﺭ ﺇﱃ ﺑﻪ ﺃﻣﺮ ﻭﻗﺪ ﻗﺎﻣﺖ ﻗﺪ ﺍﻟﻘﻴﺎﻣﺔ،ّﺴﲤ ﱂ ﻭﻟﻜﻨﻬﺎﻪ؛ﻣﻦ ﻋﻠﻴﻪ ﳌﺎ
ﺍﻟﻄﺎﻫﺮ ﺍﻟﻌﺜﲑ ﺫﻟﻚ،ﹰﺎﻣﺮﺗﺪﻋ ﻓﺎﻧﺘﺒﻪﺍﻟﻌﺘﺮﺓ ﻭﻻﺀ ﻭﺍﻋﺘﻨﻖ ، ﺍﻟﺴﻴﺌﺔ ﻧﻴﺘﻪ ﻋﻦ.ﻭﻳﻘﺎﻝ:ّﻧﺇﺬﻋﻨﺪﺋ ﻧﻈﻢ ﻪﺍﻟﺸﺎﻋﺮ ﲬﺴﻬﻤﺎ ﺑﻴﺘﲔ
ﺍﳊﻠﻲ ﺍﻟﻔﻠﻮﺟﻲ ﻣﻬﺪﻱ ﺍﳊﺎﺝ ﺍﳌﺒﺪﻉ،ﺍﻟﺘﺨﻤﻴﺲ ﻣﻊ ﻭﳘﺎ:
ﺭﻳﻨ ﻣﻸﺗﻚ ﲝﲑﺓ ﺃﺭﺍﻙـﺎﻓﺒﻴﻨ ﺑﻴﻨﺎ ﺍﳍﻮﻯ ﻭﺷﺘﺘﻚـﺎ
ﻋﻴﻨﺎ ﺑﺎﷲ ﻭﻗﺮ ﻧﻔﺴﺎ ﻓﻄﺐﺇﺫﺍﺣﺴﻴﻨﺎ ﻓﺰﺭ ﺍﻟﻨﺠﺎﺓ ﺷﺌﺖ
ﻋﲔ ﻗﺮﻳﺮ ﺍﻹﻟﻪ ﺗﻠﻘﻰ ﻟﻜﻲ
ﻋﺰﻣﺎ ﻣﻨﻚ ﺍﳌﻼﺋﻚ ﻋﻠﻢ ﺇﺫﺍﺭﲰ ﻛﺘﺒﻮﻙ ﻣﺰﺍﺭﻩ ﺗﺮﻭﻡـﺎ
ﺣﺘﻤﺎ ﻋﻠﻴﻚ ﺍﳉﺤﻴﻢ ﻭﺣﺮﻣﺖﺟﺴﻤﺎ ﲤﺲ ﻟﻴﺲ ﺍﻟﻨﺎﺭ ﻓﺈﻥ