هل تعرف خدام رسول الله من الرجال والنساء

ذكر خدامه من الرجال والنساء ومواليه  

ﻭﺃﻣﺮاﺋﻪ ﻭﻣﺆﺫﻧﻴﻪ ﻭﺧﻄﺒﺎﺋﻪ ﻭﺟﺪاﺗﻪ ﻭﺷﻌﺮاﺋﻪ ﻭﺧﻴﻠﻪ ﻭﺳﻼﺣﻪ ﻭﻏﻨﻤﻪ ﻭﻟﻘﺎﺣﻪ ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ)

ﺃﻣﺎ ﻣﻮاﻟﻴﻪ

ﻓﻤﻨﻬﻢ ﺃﺳﺎﻣﺔ ﺣﺐ ﺭﺳﻮﻝ اﻟﻠﻪ

اﺑﻦ ﺯﻳﺪ ﻭﺃﺑﻮﻩ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺃﻋﺘﻘﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﻣﻮﻻﺗﻪ ﺃﻡ ﺃﻳﻤﻦ ﻭاﺳﻤﻬﺎ ﺑﺮﻛﺔ ﻓﻮﻟﺪﺕ ﻟﻪ ﺃﺳﺎﻣﺔ ﻭﻛﺎﻥ ﺯﻳﺪ ﻗﺪ ﺃﺳﺮ ﻓﻲ اﻟﺠﺎﻫﻠﺔ ﻓﺎﺷﺘﺮاﻩ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰاﻡ ﻟﻌﻤﺘﻪ ﺧﺪﻳﺠﺔ ﻓﺎﺳﺘﻮﻫﺒﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻨﻬﺎ ﺫﻛﺮ ﻗﺼﺘﻪ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻲ اﻟﺴﻴﺮﺓ ﻭﺃﻥ ﺃﺑﺎﻩ ﻭﻋﻤﻪ ﺃﺗﻴﺎ ﻣﻜﺔ ﻓﻮﺟﺪاﻩ ﻓﻄﻠﺒﺎ ﺃﻥ ﻳﻔﺪﻳﺎﻩ ﻓﺨﻴﺮﻩ اﻟﻨﺒﻲ

ﺑﻴﻦ ﺃﻥ ﻳﺪﻓﻊ ﻟﻬﻤﺎ ﺃﻭ ﻳﺒﻘﻰ ﻋﻨﺪﻩ ﻓﺎﺧﺘﺎﺭ ﺃﻥ ﻳﺒﻘﻰ ﻋﻨﺪﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﻓﻰ ﺭﻭاﻳﺔ اﻟﺘﺮﻣﺬﻱ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻻ ﺃﺧﺘﺎﺭ ﻋﻠﻴﻚ ﺃﺣﺪا ﺃﺑﺪا ﻭاﺳﺘﺸﻬﺪ ﻓﻲ ﻏﺰﻭﺓ ﻣﺆﺗﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻣﺎﺕ اﺑﻨﻪ ﺃﺳﺎﻣﺔ ﻫﺬا ﺑﺎﻟﻤﺪﻳﻨﺔ ﺃﻭ ﺑﻮاﺩﻱ اﻟﻘﺮﻯ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ﻭﻣﻨﻬﻢ ﺛﻮﺑﺎﻥ ﻻﺯﻡ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﻧﺰﻝ ﺑﻌﺪﻩ اﻟﺸﺎﻡ ﻭﻣﺎﺕ ﺑﺤﻤﺺ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ﻭﺃﺑﻮ ﻛﺒﺸﺔ ﺃﻭﺱ ﻭﻳﻘﺎﻝ ﺳﻠﻴﻢ ﻣﻦ ﻣﻮﻟﺪﻱ ﻣﻜﺔ ﺷﻬﺪ ﺑﺪﺭا ﻭﻣﻨﻬﻢ ﺷﻘﺮاﻥ ﺑﻀﻢ اﻟﺸﻴﻦ ﻭاﺳﻤﻪ ﺻﺎﻟﺢ اﻟﺤﺒﺸﻲ ﻭﻳﻘﺎﻝ ﻓﺎﺭﺳﻲ ﺷﻬﺪ ﺑﺪﺭا ﻭﻫﻮ ﻣﻤﻠﻮﻙ ﺛﻢ ﻋﺘﻖ ﻗﺎﻟﻪ اﻟﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ﻗﺎﻝ ﻭﺃﻇﻨﻪ ﻣﺎﺕ ﻓﻲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ

ﻭﻣﻨﻬﻢ ﺭﺑﺎﺡ ﺑﻔﺘﺢ اﻟﺮاء ﻭﺑﺎﻟﻤﻮﺣﺪﺓ اﻷﺳﻮﺩ ﻭﻛﺎﻥ ﻳﺄﺫﻥ ﻋﻠﻴﻪ ﺃﺣﻴﺎﻧﺎ ﺇﺫا اﻧﻔﺮﺩ ﻭﻫﻮ اﻟﺬﻱ ﺃﺫﻥ ﻟﻌﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﻓﻲ اﻟﻤﺸﺮﺑﺔ ﻭﻳﺴﺎﺭ اﻟﺮاﻋﻲ ﻭﻫﻮ اﻟﺬﻱ ﻗﺘﻠﻪ اﻟﻌﺮﻧﻴﻮﻥ ﻭﻣﻨﻬﻢ ﺯﻳﺪ ﺃﺑﻮ ﻳﺴﺎﺭ ﻭﻟﻴﺲ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻭاﻟﺪ ﺃﺳﺎﻣﺔ ﺫﻛﺮﻩ اﺑﻦ اﻷﺛﻴﺮ ﻭﻣﻨﻬﻢ ﻣﺪﻋﻢ ﺑﻜﺴﺮ اﻟﻤﻴﻢ ﻭﻓﺘﺢ اﻟﻌﻴﻦ ﻋﺒﺪ ﺃﺳﻮﺩ ﻛﺎﻥ ﻟﺮﻓﺎﻋﺔ ﺑﻦ ﺯﻳﺪ اﻟﻀﺒﻴﺒﻲ ﺑﻀﻢ اﻟﻀﺎﺩ اﻟﻤﻌﺠﻤﺔ ﻭﺑﺎﻟﻴﺎء اﻟﻤﻔﺘﻮﺣﺔ ﻋﻠﻰ ﺻﻴﻐﺔ اﻟﺘﺼﻐﻴﺮ ﻓﺄﻫﺪاﻩ ﺭﻓﺎﻋﺔ ﺇﻟﻰ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺭاﻓﻊ ﻭاﺳﻤﻪ ﺃﺳﻠﻢ اﻟﻘﺒﻄﻲ ﻭﻛﺎﻥ ﻟﻠﻌﺒﺎﺱ ﻓﻮﻫﺒﻪ ﻟﻠﻨﺒﻲ

ﻓﻠﻤﺎ ﺑﺸﺮ اﻟﻨﺒﻲ

ﺑﺈﺳﻼﻡ ﻋﻤﻪ اﻟﻌﺒﺎﺱ ﺃﻋﺘﻘﻪ ﺗﻮﻓﻲ ﻗﺒﻞ ﻋﺜﻤﺎﻥ ﺑﻴﺴﻴﺮ ﻭﻣﻨﻬﻢ اﺑﻦ ﺯﻳﺪ اﻟﺠﺬاﻣﻲ ﻭﻣﻨﻬﻢ ﺳﻔﻴﻨﺔ ﺑﻮﺯﻥ ﻛﺒﻴﺮﺓ ﻭاﺧﺘﻠﻒ ﻓﻲ اﺳﻤﻪ ﻓﻘﻴﻞ ﻃﻬﻤﺎﻥ ﻭﻗﻴﻞ ﻛﻴﺴﺎﻥ ﻭﻗﻴﻞ ﻣﻬﺮاﻥ ﺳﻤﺎﻩ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺳﻔﻴﻨﺔ ﻷﻧﻬﻢ ﻛﺎﻧﻮا ﺣﻤﻠﻮﻩ ﺷﻴﺌﺎ ﻛﺜﻴﺮا ﻓﻲ اﻟﺴﻔﺮ ﻭﻣﻨﻬﻢ ﻣﺄﺑﻮﺭ اﻟﻘﺒﻄﻲ ﺃﺧﻮ ﻣﺎﺭﻳﺔ اﻟﻘﺒﻄﻴﺔ اﻟﺬﻱ ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﻣﻌﻬﺎ ﻭﻣﻨﻬﻢ ﻭاﻗﺪ ﺃﻭ ﺃﺑﻮ ﺭاﻗﺪ ﻭﻣﻨﻬﻢ ﺳﻠﻤﺎﻥ اﻟﻔﺎﺭﺳﻲ ﺃﺑﻮ ﻋﺒﺪ اﻟﻠﻪ ﻭﻳﻘﺎﻝ ﻟﻪ ﺳﻠﻤﺎﻥ اﻟﺨﻴﺮ ﺃﺻﻠﻪ ﻣﻦ

ﻭﻣﻨﻬﻢ ﺭﺑﺎﺡ ﺑﻔﺘﺢ اﻟﺮاء ﻭﺑﺎﻟﻤﻮﺣﺪﺓ اﻷﺳﻮﺩ ﻭﻛﺎﻥ ﻳﺄﺫﻥ ﻋﻠﻴﻪ ﺃﺣﻴﺎﻧﺎ ﺇﺫا اﻧﻔﺮﺩ ﻭﻫﻮ اﻟﺬﻱ ﺃﺫﻥ ﻟﻌﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﻓﻲ اﻟﻤﺸﺮﺑﺔ ﻭﻳﺴﺎﺭ اﻟﺮاﻋﻲ ﻭﻫﻮ اﻟﺬﻱ ﻗﺘﻠﻪ اﻟﻌﺮﻧﻴﻮﻥ ﻭﻣﻨﻬﻢ ﺯﻳﺪ ﺃﺑﻮ ﻳﺴﺎﺭ ﻭﻟﻴﺲ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻭاﻟﺪ ﺃﺳﺎﻣﺔ ﺫﻛﺮﻩ اﺑﻦ اﻷﺛﻴﺮ ﻭﻣﻨﻬﻢ ﻣﺪﻋﻢ ﺑﻜﺴﺮ اﻟﻤﻴﻢ ﻭﻓﺘﺢ اﻟﻌﻴﻦ ﻋﺒﺪ ﺃﺳﻮﺩ ﻛﺎﻥ ﻟﺮﻓﺎﻋﺔ ﺑﻦ ﺯﻳﺪ اﻟﻀﺒﻴﺒﻲ ﺑﻀﻢ اﻟﻀﺎﺩ اﻟﻤﻌﺠﻤﺔ ﻭﺑﺎﻟﻴﺎء اﻟﻤﻔﺘﻮﺣﺔ ﻋﻠﻰ ﺻﻴﻐﺔ اﻟﺘﺼﻐﻴﺮ ﻓﺄﻫﺪاﻩ ﺭﻓﺎﻋﺔ ﺇﻟﻰ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺭاﻓﻊ ﻭاﺳﻤﻪ ﺃﺳﻠﻢ اﻟﻘﺒﻄﻲ ﻭﻛﺎﻥ ﻟﻠﻌﺒﺎﺱ ﻓﻮﻫﺒﻪ ﻟﻠﻨﺒﻲ

ﻓﻠﻤﺎ ﺑﺸﺮ اﻟﻨﺒﻲ

ﺑﺈﺳﻼﻡ ﻋﻤﻪ اﻟﻌﺒﺎﺱ ﺃﻋﺘﻘﻪ ﺗﻮﻓﻲ ﻗﺒﻞ ﻋﺜﻤﺎﻥ ﺑﻴﺴﻴﺮ ﻭﻣﻨﻬﻢ اﺑﻦ ﺯﻳﺪ اﻟﺠﺬاﻣﻲ ﻭﻣﻨﻬﻢ ﺳﻔﻴﻨﺔ ﺑﻮﺯﻥ ﻛﺒﻴﺮﺓ ﻭاﺧﺘﻠﻒ ﻓﻲ اﺳﻤﻪ ﻓﻘﻴﻞ ﻃﻬﻤﺎﻥ ﻭﻗﻴﻞ ﻛﻴﺴﺎﻥ ﻭﻗﻴﻞ ﻣﻬﺮاﻥ ﺳﻤﺎﻩ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺳﻔﻴﻨﺔ ﻷﻧﻬﻢ ﻛﺎﻧﻮا ﺣﻤﻠﻮﻩ ﺷﻴﺌﺎ ﻛﺜﻴﺮا ﻓﻲ اﻟﺴﻔﺮ ﻭﻣﻨﻬﻢ ﻣﺄﺑﻮﺭ اﻟﻘﺒﻄﻲ ﺃﺧﻮ ﻣﺎﺭﻳﺔ اﻟﻘﺒﻄﻴﺔ اﻟﺬﻱ ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﻣﻌﻬﺎ ﻭﻣﻨﻬﻢ ﻭاﻗﺪ ﺃﻭ ﺃﺑﻮ ﺭاﻗﺪ ﻭﻣﻨﻬﻢ ﺳﻠﻤﺎﻥ اﻟﻔﺎﺭﺳﻲ ﺃﺑﻮ ﻋﺒﺪ اﻟﻠﻪ ﻭﻳﻘﺎﻝ ﻟﻪ ﺳﻠﻤﺎﻥ اﻟﺨﻴﺮ ﺃﺻﻠﻪ ﻣﻦ

ﻓﻘﺎﻝ اﻟﻠﻬﻢ ﺃﻛﺜﺮ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺃﺩﺧﻠﻪ اﻟﺠﻨﺔ ﻓﻘﻴﻞ ﺑﻠﻐﺖ ﺃﻭﻻﺩﻩ اﻟﻤﺎﺋﺔ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪا ﺃﺷﺒﻪ ﺻﻼﺓ ﺑﺮﺳﻮﻝ اﻟﻠﻪ

ﻣﻨﻪ ﺗﻮﻓﻲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﻴﻦ ﻭﻗﻴﻞ اﺛﻨﺘﻴﻦ ﻭﻗﻴﻞ ﺇﺣﺪﻯ ﻭﻗﺪ ﺟﺎﻭﺯ ﻣﺎﺋﺔ ﺳﻨﺔ ﻭﻣﻨﻬﻢ ﺭﺑﻴﻌﺔ ﺑﻦ ﻛﻌﺐ اﻷﺳﻠﻤﻲ ﺻﺎﺣﺐ ﻭﺿﻮﺋﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺗﻮﻓﻲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﻭﻣﻨﻬﻢ ﺃﻳﻤﻦ ﺑﻦ ﺃﻡ ﺃﻳﻤﻦ ﺻﺎﺣﺐ ﻣﻄﻬﺮﺗﻪ

اﺳﺘﺸﻬﺪ ﻳﻮﻡ ﺣﻨﻴﻦ ﻭﻣﻨﻬﻢ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻏﺎﻓﻞ ﺑﺎﻟﻐﻴﻦ ﻭاﻟﻔﺎء اﺑﻦ ﺣﺒﻴﺐ اﻟﻬﺬﻟﻲ ﺃﺣﺪ اﻟﺴﺎﺑﻘﻴﻦ اﻷﻭﻟﻴﻦ ﺷﻬﺪ ﺑﺪﺭا ﻭاﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻛﺎﻥ ﺻﺎﺣﺐ ﻭﺳﺎﺩﺓ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﺳﻮاﻛﻪ ﻭﻧﻌﻠﻴﻪ ﻭﻃﻬﻮﺭﻩ ﻛﺎﻥ ﻳﻠﻲ ﺫﻟﻚ ﻛﻠﻪ ﻭﻛﺎﻥ ﺇﺫا ﻗﺎﻡ اﻟﻨﺒﻲ

ﺃﻟﺒﺴﻪ ﻧﻌﻠﻴﻪ ﻭﺇﺫا ﺟﻠﺲ ﺟﻌﻠﻬﻤﺎ ﻓﻲ ﺫﺭاﻋﻪ ﺣﺘﻰ ﻳﻘﻮﻡ ﻭﻛﺎﻥ ﻗﺼﻴﺮا ﻃﻮﻟﻪ ﺫﺭاﻉ ﺗﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻭﻗﻴﻞ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ اﺛﻨﺘﻴﻦ ﻭﺛﻼﺛﻴﻦ ﻭﻗﻴﻞ ﺳﻨﺔ ﺛﻼﺙ ﻭﻣﻨﻬﻢ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﻤﺮﻭ اﻟﺠﻬﻨﻲ ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺑﻐﻠﺘﻪ ﻳﻘﻮﺩﻫﺎ ﺑﻪ ﻓﻲ اﻷﺳﻔﺎﺭ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﺑﻴﻨﻤﺎ ﺃﻧﺎ ﺃﻗﻮﺩ ﺑﺮﺳﻮﻝ اﻟﻠﻪ

ﻓﻲ ﻧﻘﺐ ﻣﻦ ﺗﺎﻙ اﻟﻨﻘﺎﺏ ﺇﺫ ﻗﺎﻝ ﻟﻲ ﻳﺎ ﻋﻘﺒﺔ اﺭﻛﺐ ﻓﺄﺟﻠﻠﺖ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺃﻥ ﺃﺭﻛﺐ ﻣﺮﻛﺒﻪ ﺛﻢ ﺃﺷﻔﻘﺖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺼﻴﺔ ﻗﺎﻝ ﻓﺮﻛﺒﺖ ﻫﻨﻴﺔ ﺛﻢ ﻧﺰﻟﺖ ﺛﻢ ﺭﻛﺐ اﻟﻨﺒﻲ

ﻭﻗﺪﺕ ﺛﻢ ﻗﺎﻝ ﻟﻲ ﻳﺎ ﻋﻘﺒﺔ ﺃﻻ ﺃﻋﻠﻤﻚ ﻣﻦ ﺧﻴﺮ ﺳﻮﺭﺗﻴﻦ ﻗﺮﺃﻫﻤﺎ اﻟﻨﺎﺱ ﻓﻘﻠﺖ ﺑﻠﻰ ﺑﺄﺑﻲ ﺃﻧﺖ ﻭﺃﻣﻲ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻓﻘﺎﻝ ( {ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ اﻟﻔﻠﻖ} 

ﻭ (ﻗﻞﺃﻋﻮﺫ ﺑﺮﺏ اﻟﻨﺎﺱ} 

اﻟﺤﺪﻳﺚ ﺭﻭاﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩاﻭﺩ ﻭاﻟﻨﺴﺎﺋﻲ ﻭﻛﺎﻥ ﻋﻘﺒﺔ ﻋﺎﻟﻤﺎ ﺑﻜﺘﺎﺏ اﻟﻠﻪ ﻭاﻟﻔﺮاﺋﺾ ﻓﺼﻴﺤﺎ ﺷﺎﻋﺮا ﻣﻔﻮﻫﺎ ﻭﻻﻩ ﻣﻌﺎﻭﻳﺔ ﻣﺼﺮ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﻴﻦ ﺛﻢ ﺻﺮﻓﻪ ﻋﻨﻬﺎ ﺑﻤﺴﻠﻤﺔ ﺑﻦ ﻣﺨﻠﺪ ﻭﺗﻮﻓﻰ ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﺧﻤﺴﻴﻦ ﻭﻣﻨﻬﻢ ﺃﺳﻠﻊ ﺑﻦ ﺷﺮﻳﻚ ﺻﺎﺣﺐ ﺭاﺣﻠﺘﻪ

ﻓﻲ اﻟﻄﺒﺮاﻧﻲ ﻭﻣﻨﻬﻢ ﺳﻌﺪ ﻣﻮﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ﻭﻗﻴﻞ ﺳﻌﻴﺪ ﻭﻟﻢ ﻳﺜﺒﺖ ﻭﺭﻭﻯ ﻋﻨﻪ اﺑﻦ ﻣﺎﺟﺔ ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺫﺭ ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﺓ اﻟﻐﻔﺎﺭﻱ ﺃﺳﻠﻢ ﻗﺪﻳﻤﺎ ﻭﺗﻮﻓﻰ ﺑﺎﻟﺮﺑﺬﺓ ﻭﺳﺘﺄﺗﻲ ﻗﺼﺘﻪ ﻣﻊ ﻋﺜﻤﺎﻥ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻓﻲ ﺧﻼﻓﺘﻪ ﺗﻮﻓﻲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻴﻦ ﻭﺻﻠﻰ ﻋﻠﻴﻪ اﺑﻦ ﻣﺴﻌﻮﺩ ﺛﻢ ﻣﺎﺕ اﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻌﺪﻩ ﻓﻲ ﺫﻟﻚ اﻟﻴﻮﻡ ﻗﺎﻝ اﺑﻦ اﻷﺛﻴﺮ ﻭاﺑﻦ ﺣﺠﺮ ﺳﻨﺔ اﺛﻨﺘﻴﻦ ﻭﺛﻼﺛﻴﻦ ﻭﻣﻨﻬﻢ ﻣﻬﺎﺟﺮ ﻣﻮﻟﻰ ﺃﻡ ﺳﻠﻤﺔ ﻭﻣﻨﻬﻢ ﺣﻨﻴﻦ ﻭاﻟﺪ ﻋﺒﺪ اﻟﻠﻪ ﻣﻮﻟﻰ اﺑﻦ ﻋﺒﺎﺱ ﻭﻛﺎﻥ ﻳﺨﺪﻣﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺛﻢ ﻭﻫﺒﻪ ﻟﻌﻤﻪ اﻟﻌﺒﺎﺱ ﻭﻣﻨﻬﻢ ﻧﻌﻴﻢ ﺑﻦ ﺭﺑﻴﻌﺔ اﻷﺳﻠﻤﻲ ﻭﻣﻨﻬﻢ ﺃﺑﻮ اﻟﺤﻤﺮاء ﻣﻮﻻﻩ

ﻭﺧﺎﺩﻣﻪ ﻭاﺳﻤﻪ ﻫﻼﻝ ﺑﻦ اﻟﺤﺎﺭﺙ ﻭاﺑﻦ ﻇﻔﺮ ﺗﻮﻓﻲ ﺑﺤﻤﺺ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻣﻨﻬﻢ ﺃﺑﻮ اﻟﺴﻤﺢ ﺧﺎﺩﻣﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭاﺳﻤﻪ ﺇﻳﺎﺩ ﻭﻣﻦ اﻟﻨﺴﺎء ﺑﺮﻛﺔ ﺃﻡ ﺃﻳﻤﻦ اﻟﺤﺒﺸﻴﺔ ﻭﻫﻲ ﻭاﻟﺪﺓ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻛﻤﺎ ﺗﻘﺪﻡ ﻭﻣﻨﻬﻦ ﺧﻮﻟﺔ ﺟﺪﺓ ﺣﻔﺺ ﻭﻣﻨﻬﻦ ﺳﻠﻤﻰ ﺃﻡ ﺭاﻓﻊ ﺯﻭﺝ ﺃﺑﻲ ﺭاﻓﻊ

ﻣﻨﻬﻦ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺳﻌﺪ ﻭﻣﻨﻬﻦ ﺃﻡ ﻋﻴﺎﺵ ﻣﻮﻻﻩ ﺭﻗﻴﺔ ﺑﻨﺘﻪ

ﻭﺃﻣﺎ ﻛﺘﺎﺑﻪ ﻓﺎﻟﺨﻠﻔﺎء اﻷﺭﺑﻌﺔ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻢ ﻭﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﻟﻪ ﺑﻤﻜﺔ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﺳﺮﺡ اﻟﻘﺮﺷﻲ اﻟﻌﺎﻣﺮﻱ ﺃﺣﺪ ﺑﻨﻲ ﻋﺎﻣﺮ ﺑﻦ ﻟﺆﻱ ﺃﺳﻠﻢ ﻭﻛﺘﺐ اﻟﻮﺣﻲ ﻟﺮﺳﻮﻝ اﻟﻠﻪ

ﺛﻢ اﺭﺗﺪ ﻋﻦ اﻹﺳﻼﻡ ﻭﻟﺤﻖ ﺑﺎﻟﻤﺸﺮﻛﻴﻦ ﺑﻤﻜﺔ ﻓﻠﻤﺎ ﻓﺘﺤﻬﺎ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺃﻫﺪﺭ ﺩﻣﻪ ﻓﻴﻤﺎ ﺃﻫﺪﺭ ﻣﻦ اﻟﺪﻣﺎء ﻓﺠﺎء ﺇﻟﻰ ﻋﺜﻤﺎﻥ ﻓﻐﻴﺒﻪ ﺛﻢ ﺃﺗﻰ ﺑﻪ ﺇﻟﻰ اﻟﻨﺒﻲ

ﺑﻌﺪ ﺃﻥ اﻃﻤﺄﻥ ﺃﻫﻞ ﻣﻜﺔ ﻭاﺳﺘﺄﻣﻦ ﻟﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﺼﻤﺖ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻃﻮﻳﻼ ﺛﻢ ﻗﺎﻝ ﻧﻌﻢ ﻓﻠﻤﺎ اﻧﺼﺮﻑ ﻋﺜﻤﺎﻥ ﻗﺎﻝ اﻟﻨﺒﻲ

ﻣﺎ ﺻﻤﺖ ﺇﻻ ﻟﺘﻘﺘﻠﻮﻩ ﻓﻘﺎﻝ ﺭﺟﻞ ﻫﻼ ﺃﻭﻣﺄﺕ ﺇﻟﻴﻨﺎ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻓﻘﺎﻝ ﻣﺎ ﻛﺎﻥ ﻟﻨﺒﻲ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺧﺎﺋﻨﺔ اﻷﻋﻴﻦ ﺛﻢ ﺃﺳﻠﻢ ﺫﻟﻚ اﻟﻴﻮﻡ ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ ﻭﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻳﻨﻜﺮ ﻭﻫﻮ ﺃﺣﺪ اﻟﻔﻀﻼء اﻟﻜﺮﻣﺎء ﻣﻦ ﻗﺮﻳﺶ ﻋﺮﻑ ﻓﻀﻠﻪ ﻭﺟﻬﺎﺩﻩ ﻭﻛﺎﻥ ﻋﻠﻰ ﻣﻴﻤﻨﺔ ﻋﻤﺮﻭ ﺑﻦ اﻟﻌﺎﺹ ﺣﻴﻦ اﻓﺘﺘﺢ ﻣﺼﺮ ﻭﻻﻩ ﻋﺜﻤﺎﻥ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻣﺼﺮ ﺳﻨﺔ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﻓﻔﺘﺢ اﻟﻠﻪ ﻋﻠﻰ ﻳﺪﻩ ﺇﻓﺮﻳﻘﻴﺔ ﻭﻛﺎﻥ ﻓﺘﺤﺎ ﻋﻈﻴﻤﺎ ﺑﻠﻎ ﺳﻬﻢ اﻟﻔﺎﺭﺱ ﻓﻴﻪ ﺛﻼﺛﺔ ﺁﻻﻑ ﻣﺜﻘﺎﻝ ﻭﻛﺎﻥ ﻣﻌﻪ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ اﻟﺰﺑﻴﺮ ﻭﻏﺰا ﺑﻌﺪ ﺇﻓﺮﻳﻘﻴﺔ اﻟﺴﻮاﺩ ﻣﻦ ﺃﺭﺽ اﻟﻨﻮﺑﺔ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻴﻦ ﻭﻏﺰﻭﺓ اﻟﺴﻮاﺭﻯ ﻓﻲ ﺑﺤﺮ اﻟﺮﻭﻡ ﻭاﻋﺘﺰﻝ اﻟﻔﺘﻴﺔ ﺣﻴﻦ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻓﺄﻗﺎﻡ ﺑﻌﺴﻘﻼﻥ ﻭﻗﻴﻞ ﺑﺎﻟﺮﻣﻠﺔ ﻭﺩﻋﺎ اﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻘﺒﻀﻪ ﻭﻳﻌﺠﻞ ﻭﻓﺎﺗﻪ ﻭﺧﺘﻢ ﻋﻤﺮﻩ ﺑﺎﻟﺼﻼﺓ ﻓﺴﻠﻢ ﻣﻦ ﺻﻼﺓ اﻟﺼﺒﺢ اﻟﺘﺴﻠﻴﻤﺔ اﻷﻭﻟﻰ ﺛﻢ ﻫﻢ ﺑﺎﻟﺘﺴﻠﻴﻤﺔ اﻟﺜﺎﻧﻴﺔ ﻓﺘﻮﻓﻰ ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﻴﻦ ﻭﻫﻮ اﻟﺼﺤﻴﺢ ﻭﻗﻴﻞ ﺳﻨﺔ ﺳﺒﻊ ﻭﻗﻴﻞ ﺳﻨﺔ ﺗﺴﻊ ﻭﺧﻤﺴﻴﻦ ﻗﺎﻝ ﺧﻠﻴﻔﺔ ﺑﻦ ﺧﻴﺎﻁ ﻭﻭﻫﻢ ﻣﻦ ﻋﺪ ﻭاﻟﺪﻩ ﺃﺑﺎ ﺳﺮﺡ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﻣﻨﻬﻢ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ اﻟﻠﻪ ﺃﺣﺪ اﻟﻌﺸﺮﺓ اﺳﺘﺸﻬﺪ ﻳﻮﻡ اﻟﺠﻤﻞ ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﻴﻦ ﻭﻫﻮ اﺑﻦ ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﺳﻨﺔ ﻭﻣﻨﻬﻢ اﻟﺰﺑﻴﺮ ﺑﻦ اﻟﻌﻮاﻡ ﺑﻦ ﺧﻮﻳﻠﺪ ﺃﺣﺪ اﻟﻌﺸﺮﺓ ﺃﻳﻀﺎ ﻗﺘﻞ ﻛﺬﻟﻚ ﺳﻨﺔ

ﺳﺖ ﻭﺛﻼﺛﻴﻦ ﻳﻮﻡ اﻟﺠﻤﻞ ﻭﻣﻨﻬﻢ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﺑﻀﻢ اﻟﻬﻤﺰﺓ ﻭﻓﺘﺢ اﻟﺒﺎء ﻫﻮ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﺑﻦ اﻟﻤﻨﺬﺭ اﺑﻦ ﻗﻴﺲ اﻟﺨﺰﺭﺟﻲ اﻷﻧﺼﺎﺭﻱ ﺃﺑﻮ اﻟﻤﻨﺬﺭ ﺃﻭ ﺃﺑﻮ اﻟﻄﻔﻴﻞ ﺳﻴﺪ اﻟﻘﺮاء ﺷﻬﺪ اﻟﻌﻘﺒﺔ اﻟﺜﺎﻧﻴﺔ ﻭﺑﺪﺭا ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻫﻮ ﺃﺣﺪ ﻓﻘﻬﺎء اﻟﺼﺤﺎﺑﺔ ﻭﺃﻗﺮﺅﻫﻢ ﻟﻜﺘﺎﺏ اﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻭﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺇﻥ اﻟﻠﻪ ﺃﻣﺮﻧﻲ ﺃﻥ ﺃﻗﺮﺃ ﻋﻠﻴﻚ {ﻟﻢ ﻳﻜﻦ} 

ﻷﻥ ﻓﻴﻬﺎ {ﺭﺳﻮﻝ ﻣﻦ اﻟﻠﻪ ﻳﺘﻠﻮا ﺻﺤﻔﺎ ﻣﻄﻬﺮﺓ ﻓﻴﻬﺎ ﻛﺘﺐ ﻗﻴﻤﺔ} 

(ﺭﻭﻯ اﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻭﺧﻴﺜﻤﺔ ﺫﻟﻚ ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻛﺘﺐ اﻟﻮﺣﻲ ﺑﻴﻦ ﻳﺪﻱ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺑﺎﻟﻤﺪﻳﻨﺔ ﻛﻨﺎﻩ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺃﺑﺎ اﻟﻤﻨﺬﺭ ﻭﻛﻨﺎﻩ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺃﺑﺎ اﻟﻄﻔﻴﻞ ﺑﻮﻟﺪﻩ اﻟﻄﻔﻴﻞ ﺑﻦ ﺃﺑﻲ ﻣﺎﺕ ﺃﺑﻲ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﻗﻴﻞ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﻗﻴﻞ اﺛﻨﺘﻴﻦ ﻭﻋﺸﺮﻳﻦ ﻭﻗﻴﻞ ﺳﻨﺔ ﺛﻼﺛﻴﻦ ﻓﻲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻣﻨﻬﻢ اﻷﺭﻗﻢ ﺑﻦ ﺃﺑﻲ اﻷﺭﻗﻢ، ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﺟﻨﺪﺏ اﻟﻤﺨﺰﻭﻣﻲ، ﻛﺎﻥ ﻣﻦ اﻟﺴﺎﺑﻘﻴﻦ ﻓﻲ اﻹﺳﻼﻡ، ﻫﺎﺟﺮ ﻭﺷﻬﺪ ﺑﺪﺭ ﻭﻣﺎ ﺑﻌﺪﻫﺎ، ﺛﻦ ﺗﻮﻓﻲ ﻭﻟﻪ ﺧﻤﺲ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ ﻭﻣﻨﻬﻢ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﻭﻫﻮ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺷﻤﺎﺱ ﺑﻦ ﻣﺎﻟﻚ اﻷﻧﺼﺎﺭﻱ اﻟﺨﺰﺭﺟﻲ ﺃﺑﻮ ﻋﺒﺪ اﻟﻠﻪ ﻭﻗﻴﻞ ﺃﺑﻮ ﻣﺤﻤﺪ ﺧﻄﻴﺐ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﺷﻬﺪ ﻟﻪ ﺑﺎﻟﺠﻨﺔ ﺷﻬﺪ ﺃﺣﺪا ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ اﻟﻤﺸﺎﻫﺪ ﻗﺘﻞ ﻳﻮﻡ اﻟﻴﻤﺎﻣﺔ ﺷﻬﻴﺪا ﻓﻲ ﺃﻳﺎﻡ ﺃﺑﻲ ﺑﻜﺮ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﻛﺎﻥ ﺧﺮﺝ ﻣﻊ ﺧﺎﻟﺪ ﺑﻦ اﻟﻮﻟﻴﺪ ﺇﻟﻰ ﻗﺘﺎﻝ ﻣﺴﻴﻠﻤﺔ ﺑﻬﺎ ﻓﻠﻤﺎ اﻟﺘﻘﻮا اﻧﻜﺸﻔﻮا ﻓﻘﺎﻝ ﺛﺎﺑﺖ ﻭﺳﺎﻟﻢ ﻣﻮﻟﻰ ﺃﺑﻲ ﺣﺬﻳﻔﺔ ﻣﺎ ﻫﻜﺬا ﻛﻨﺎ ﻧﻘﺎﺗﻞ ﻣﻊ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺛﻢ ﺣﻔﺮ ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻨﻔﺴﻪ ﺣﻔﺮﺓ ﻭﺛﺒﺘﺎ ﻭﻗﺎﺗﻼ ﺣﺘﻰ ﻗﺘﻼ ﻭﻋﻠﻰ ﺛﺎﺑﺖ ﺩﺭﻉ ﻟﻪ ﻧﻔﻴﺴﺔ ﻓﻤﺮ ﺑﻪ ﺭﺟﻞ ﻣﻦ اﻟﻤﺴﻠﻤﻴﻦ ﻓﺄﺧﺬﻫﺎ ﻓﺒﻴﻨﺎ ﺭﺟﻞ ﻣﻦ اﻟﻤﺴﻠﻤﻴﻦ ﻧﺎﺋﻢ ﺇﺫ ﺃﺗﺎﻩ ﺛﺎﺑﺖ ﻓﻲ ﻣﻨﺎﻣﻪ ﻓﻘﺎﻝ ﻟﻪ ﺇﻧﻲ ﺃﻭﺻﻴﻚ ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻘﻮﻝ ﻫﺬا ﺣﻠﻢ ﻓﺘﻀﻴﻌﻬﺎ ﺇﻧﻲ ﻟﻤﺎ ﻗﺘﻠﺖ ﺃﻣﺲ ﻣﺮ ﺑﻲ ﺭﺟﻞ ﻣﻦ اﻟﻤﺴﻠﻤﻴﻦ ﻓﺄﺧﺬ ﺩﺭﻋﻲ ﻭﻣﻨﺰﻟﻪ ﻓﻲ ﺃﻗﺼﻰ اﻟﻨﺎﺱ ﻭﻋﻨﺪ ﺧﺒﺎﺋﻪ ﻓﺮﺱ ﻳﺴﺘﻦ ﻓﻲ ﻃﻮﻟﻪ ﻭﻓﺪ ﻛﻔﺄ ﻋﻠﻰ اﻟﺪﺭﻉ ﺑﺮﻣﺔ ﻓﺎﺋﺖ ﺧﺎﻟﺪا ﻓﻤﺮﻩ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﻓﺈﺫا ﻗﺪﻣﺖ ﻋﻠﻰ ﺃﺑﻲ ﺑﻜﺮ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﻘﻞ ﻟﻪ ﺇﻥ ﻋﻠﻰ ﻣﻦ اﻟﺪﻳﻦ

ﻛﺬا ﻭﻛﺬا ﻭﻓﻼﻥ ﻣﻦ ﺭﻗﻴﻘﻲ ﻋﺘﻴﻖ ﻓﺄﺗﻰ اﻟﺮﺟﻞ ﺧﺎﻟﺪا ﻓﺄﺧﺒﺮﻩ ﻓﺒﻌﺚ ﺇﻟﻰ اﻟﺪﺭﻉ ﻓﺄﺗﻰ ﺑﻬﺎ ﻭﺣﺪﺙ ﺃﺑﺎ ﺑﻜﺮ ﻓﺄﺟﺎﺯ ﻭﺻﻴﺘﻪ ﻭﻻ ﻳﻌﻠﻢ ﺃﺣﺪ ﺃﺟﻴﺰﺕ ﻭﺻﻴﺘﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﻏﻴﺮ ﺛﺎﺑﺖ ﻫﺬا ﻭﻣﻨﻬﻢ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ اﻟﻌﺎﺹ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﺮﺷﻲ اﻷﻣﻮﻱ ﺃﺳﻠﻢ ﻗﺪﻳﻤﺎ ﻭﻗﻴﻞ ﺇﻧﻪ ﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﺑﺴﻢ اﻟﻠﻪ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ ﻗﻴﻞ ﺇﻧﻪ ﺃﺳﻠﻢ ﺑﻌﺪ ﺃﺑﻲ ﺑﻜﺮ ﻓﻜﺎﻥ ﺛﻠﺚ اﻹﺳﻼﻡ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ ﻫﺎﺟﺮ ﺇﻟﻰ اﻟﺤﺒﺸﺔ اﻟﻬﺠﺮﺓ اﻟﺜﺎﻧﻴﺔ ﻭﺃﻗﺎﻡ ﺑﻬﺎ ﺑﻀﻊ ﻋﺸﺮ ﺳﻨﻴﻦ ﻭﺃﻫﺪﻯ ﻟﺮﺳﻮﻝ اﻟﻠﻪ

ﺧﺎﺗﻤﻪ اﻟﺬﻱ ﻧﻘﺶ ﻋﻠﻴﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ اﻟﻠﻪ

اﻟﺬﻱ ﻭﻗﻊ ﻓﻲ ﺑﺌﺮ ﺃﺭﻳﺲ ﻭﻣﻨﻬﻢ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻫﻮ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ اﻟﻀﺤﺎﻙ اﻷﻧﺼﺎﺭﻱ اﻟﻨﺠﺎﺭﻱ ﻛﺎﻥ ﻫﻮ ﻭﻣﻌﺎﻭﻳﺔ ﺃﻟﺰﻣﻬﻢ ﻟﺬﻟﻚ ﻭﺭﻭﻯ اﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺃﻣﺮﻩ ﺃﻥ ﻳﺘﻌﻠﻢ ﻛﺘﺎﺏ ﻳﻬﻮﺩ ﻟﻴﻘﺮﺃﻩ ﻋﻠﻰ اﻟﻨﺒﻲ

ﺇﺫا ﻛﺘﺒﻮا ﺇﻟﻴﻪ ﻓﺘﻌﻠﻤﻪ ﻓﻲ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﻭﺭﻭﻯ اﺑﻦ ﺃﺑﻲ ﻫﺎﺷﻢ ﻋﻨﻪ ﻗﺎﻝ ﻛﻨﺖ ﺃﻛﺘﺐ ﻟﺮﺳﻮﻝ اﻟﻠﻪ

ﻓﺈﻧﻲ ﻟﻮاﺿﻊ اﻟﻘﻠﻢ ﻋﻠﻰ ﺃﺫﻧﻲ ﻓﺄﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ﻓﺠﻌﻞ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻳﻨﻈﺮ ﻣﺎ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﺇﺫ ﺟﺎء ﺃﻋﻤﻰ ﻓﻘﺎﻝ ﻛﻴﻒ ﺑﻚ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻭﺃﻧﺎ ﺃﻋﻤﻰ ﻓﻨﺰﻟﺖ ( {ﻟﻴﺲ ﻋﻠﻰ اﻷﻋﻤﻰ ﺣﺮﺝ} 

ﻗﺪﻡ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ

اﻟﻤﺪﻳﻨﺔ ﻭﻫﻮ اﺑﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ ﺷﻬﺪ ﺃﺣﺪا ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻗﻴﻞ ﺃﻭﻝ ﻣﺸﺎﻫﺪﻩ اﻟﺨﻨﺪﻕ ﻭﻫﻮ ﺃﺣﺪ ﻓﻘﻬﺎء اﻟﺼﺤﺎﺑﺔ ﻭاﻟﺬﻳﻦ ﺟﻤﻌﻮا اﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻭﻛﺎﻥ ﺃﻓﻜﻪ اﻟﻨﺎﺱ ﺇﺫا ﺧﻼ ﻓﻲ ﻣﻨﺰﻟﺔ ﻭﺃﺯﻣﻬﻢ ﺇﺫا ﺟﻠﺲ ﻣﻊ اﻟﻘﻮﻡ ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﺧﻤﺴﻴﻦ ﻭﺭﻭﻯ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩاﻭﺩ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ ﻟﻤﺎ ﻗﺪﻡ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ اﻟﻤﺪﻳﻨﺔ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﻓﺄﻋﺠﺐ ﺑﻲ ﻓﻘﻴﻞ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻫﺬا ﻏﻼﻡ ﻣﻦ ﺑﻨﻲ اﻟﻨﺠﺎﺭ ﻭﻣﻌﻪ ﻣﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻮﺭﺓ ﻓﺎﻋﺠﺐ ﺫﻟﻚ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﻘﺎﻝ ﻳﺎ ﺯﻳﺪ ﺗﻌﻠﻢ ﻛﺘﺎﺏ ﻳﻬﻮﺩ ﻓﺈﻧﻲ ﻭاﻟﻠﻪ ﻣﺎ ﺁﻣﻦ ﻳﻬﻮﺩ ﻋﻠﻰ ﻛﺘﺎﺑﻲ ﻓﻤﺎ ﻣﺮ ﺑﻲ ﻧﺼﻒ ﺷﻬﺮ ﺣﺘﻰ ﻧﻘﻠﺘﻪ ﻭﺣﺬﻗﺘﻪ ﻓﻜﻨﺖ ﺃﻛﺘﺐ ﺇﻟﻴﻬﻢ ﻭﺃﻗﺮﺃ ﻟﻪ ﻛﺘﺒﻬﻢ ﻛﺎﻥ ﻳﻜﺘﺐ ﻟﻠﻨﺒﻲ

اﻟﻮﺣﻲ ﻭﻳﻜﺘﺐ ﻟﻪ ﺃﻳﻀﺎ اﻟﻤﺮاﺳﻼﺕ ﻭﻛﺎﻥ ﻳﻜﺘﺐ

ﻷﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻤﺎ ﻓﻲ ﺧﻼﻓﺘﻬﻤﺎ ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻪ

ﺃﻓﺮﺿﻜﻢ ﺯﻳﺪ ﻭﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻳﺴﺘﺨﻠﻔﻪ ﺇﺫا ﺣﺞ ﻭﻛﺎﻥ ﻣﻌﻪ ﺣﻴﻦ ﻗﺪﻡ اﻟﺸﺎﻡ ﻭﻫﻮ اﻟﺬﻱ ﺗﻮﻟﻰ ﻗﺴﻢ ﻏﻨﺎﺋﻢ اﻟﻴﺮﻣﻮﻙ ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ﺃﻳﻀﺎ ﻳﺴﺘﺨﻠﻔﻪ ﺇﺫا ﺣﺞ ﻭﻛﺎﻥ ﻋﻠﻰ ﺑﻴﺖ اﻟﻤﺎﻝ ﻟﻌﺜﻤﺎﻥ ﺗﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻗﻴﻞ ﺳﻨﺔ ﺳﺖ ﻭﻗﻴﻞ ﺇﺣﺪﻯ ﻭﻗﻴﻞ ﺛﻼﺙ ﻭﻗﻴﻞ ﺧﻤﺲ ﻭﺧﻤﺴﻴﻦ ﻭﻗﻴﻞ ﺳﻨﺔ ﺃﺭﺑﻌﻴﻦ ﻭﻗﻴﻞ ﺇﺣﺪﻯ ﻭﻗﻴﻞ ﺛﻼﺙ ﻭﺃﺭﺑﻌﻴﻦ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﻭﻣﻨﻬﻢ اﻟﺴﺠﻞ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺭﻭﻯ ﺃﺑﻮ ﺩاﻭﺩ ﻭاﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺃﺑﻲ اﻟﺠﻮﺯاء ﻋﻦ اﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻓﻲ ﻫﺬﻩ اﻵﻳﺔ ( {ﻳﻮﻡ ﻧﻄﻮﻱ اﻟﺴﻤﺎء ﻛﻄﻲ اﻟﺴﺠﻞ} 

ﻗﺎﻝ اﻟﺴﺠﻞ ﻛﺎﺗﺐ ﻟﻠﻨﺒﻲ

ﻭﺭﻭﻯ اﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻭاﺑﻦ ﻣﻨﺪﻩ ﻣﻦ ﻃﺮﻳﻖ ﺣﻤﺪاﻥ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ اﺑﻦ ﻧﻤﻴﺮ ﻋﻦ ﻋﺒﻴﺪ اﻟﻠﻪ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻛﺎﻥ ﻟﻠﻨﺒﻲ

ﻛﺎﺗﺐ ﻳﻘﺎﻝ ﻟﻪ اﻟﺴﺠﻞ ﻓﺄﻧﺰﻝ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ( {ﻳﻮﻡ ﻧﻄﻮﻱ اﻟﺴﻤﺎء ﻛﻄﻲ اﻟﺴﺠﻞ ﻟﻠﻜﺘﺐ} 

ﻭاﻟﺴﺠﻞ ﻫﻮ اﻟﺮﺟﻞ ﺑﺎﻟﺤﺒﺸﻴﺔ ﻭﺭﻭاﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﻟﻜﻦ ﻗﺎﻝ ﺣﻤﺪاﻥ ﺑﻦ ﻋﻠﻲ ﻭﻭﻫﻢ اﺑﻦ ﻣﻨﺪﻩ ﻓﻲ ﻗﻮﻟﻪ اﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻝ اﺑﻦ ﻣﻨﺪﻩ ﺗﻔﺮﺩ ﺑﻪ ﺣﻤﺪاﻥ ﻗﺎﻝ اﻟﺤﺎﻓﻆ ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ اﺑﻦ ﻋﻠﻲ ﻓﻬﻮ ﺛﻘﺔ ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﻭاﺳﻤﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ ﻣﻬﺮاﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺤﻤﺪ، ﻭﻟﻜﻦ ﺭﻭاﻩ اﻟﺨﻄﻴﺐ ﻓﻲ ﺗﺮﺟﻤﺔ ﺣﻤﺪاﻥ ﺑﻦ ﺳﻌﻴﺪ ﻓﺘﺮﺟﺤﺖ ﺭﻭاﻳﺔ اﺑﻦ ﻣﻨﺪﻩ ﻭﻧﻘﻞ اﻟﺨﻄﻴﺐ ﻋﻦ اﻟﺒﺮﻗﺎﻧﻲ ﺃﻥ اﻷﺯﺩﻱ ﻗﺎﻝ ﺗﻔﺮﺩ ﺑﻪ اﺑﻦ ﻧﻤﻴﺮ ﻣﻦ ﻛﺒﺎﺭ اﻟﺜﻘﺎﺕ ﻓﻬﺬا اﻟﺤﺪﻳﺚ ﺻﺤﻴﺢ ﺑﻬﺬﻩ اﻟﻄﺮﻕ، ﻭﻏﻔﻞ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﻮﺿﻮﻉ ﻧﻌﻢ ﺇﻧﻪ ﻭﺭﺩ ﻣﺎ ﻳﺨﺎﻟﻔﻪ ﻓﺮﻭﻯ اﻟﺮﺑﻌﻲ ﻭاﻟﻌﻮﻓﻲ ﻋﻦ اﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻓﻲ ﻫﺬﻩ اﻵﻳﺔ ﻛﻄﻲ اﻟﺼﺤﻴﻔﺔ ﻋﻠﻰ اﻟﻜﺘﺎﺏ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻣﺠﺎﻫﺪ ﻭﻏﻴﺮﻩ ﻗﺎﻝ اﻟﺤﺎﻓﻆ اﺑﻦ ﻛﺜﻴﺮ ﻭﻋﺮﺿﺖ ﻫﺬا اﻟﺤﺪﻳﺚ ﺃﻱ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎﺱ اﻟﺴﺎﺑﻖ ﻋﻠﻰ اﻟﺤﺎﻓﻆ اﻟﻤﺰﻱ ﻓﺄﻧﻜﺮﻩ ﺟﺪا ﻭﺃﺧﺒﺮﺗﻪ ﺃﻥ اﺑﻦ ﺗﻴﻤﻴﺔ ﻛﺎﻥ ﻳﻘﻮﻝ

ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺳﻨﻦ ﺃﺑﻲ ﺩﻭاﺩ ﻗﺎﻝ اﻟﻤﺰﻱ ﻭﺃﻧﺎ ﺃﻗﻮﻟﻪ اﻧﺘﻬﻰ ﻗﺎﻝ اﻟﺤﺎﻓﻆ ﻭﻫﺬﻩ ﻣﻜﺎﺑﺮﺓ ﻭﻣﻨﻬﻢ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ اﻟﻘﺮﺷﻲ اﻷﻣﻮﻱ اﻟﻌﺒﺸﻤﻲ ﻭﻟﻰ ﻟﻌﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ اﻟﺸﺎﻡ ﻭﺃﻗﺮﻩ ﻋﺜﻤﺎﻥ ﻗﺎﻝ اﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻛﺎﻥ ﺃﻣﻴﺮا ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﺧﻠﻴﻔﺔ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﺭﻭﻯ ﻓﻲ ﻣﺴﻨﺪ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻣﻦ ﻃﺮﻳﻖ اﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻳﻘﻮﻝ اﻟﻠﻬﻢ ﻋﻠﻢ ﻣﻌﺎﻭﻳﺔ اﻟﻜﺘﺎﺏ ﻭاﻟﺤﺴﺎﺏ ﻭﻗﻪ اﻟﻌﺬاﺏ ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﺑﻜﺘﺎﺑﺔ اﻟﻮﺣﻲ ﻭﺭﻭﻯ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﻭﺻﻠﻪ ﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻘﺎﻝ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﻭاﻟﻄﺒﺮاﻧﻲ ﻭﺭﺟﺎﻝ اﻷﻭﻟﻴﻦ ﺭﺟﺎﻝ اﻟﺼﺤﻴﺢ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ اﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ اﺷﺘﻜﻰ ﻭﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺃﺧﺪ اﻹﺩاﺭﺓ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﻮﺿﻰء ﺭﺳﻮﻝ اﻟﻠﻪ

ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﻟﻴﻪ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﻴﻦ ﻭﻫﻮ ﻳﺘﻮﺿﺄ ﻓﻘﺎﻝ ﻳﺎ ﻣﻌﺎﻭﻳﺔ ﺇﻥ ﻭﻟﻴﺖ ﺃﻣﺮا ﻓﺎﺗﻖ ﻭاﻋﺪﻝ ﻭﻟﻔﻆ اﻟﺼﻐﻴﺮ ﻟﻠﻄﺒﺮاﻧﻲ ﺑﺮﺟﺎﻝ ﻭﺛﻘﻮا ﻭﻓﻴﻬﻢ ﺧﻼﻑ ﻭﻓﻰ ﺳﻨﺪﻩ اﻧﻘﻄﺎﻉ ﻋﻦ ﻣﺴﻠﻤﺔ ﺑﻦ ﻣﺨﻠﺪ ﺃﻥ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻗﺎﻝ ﻟﻤﻌﺎﻭﻳﺔ اﻟﻠﻬﻢ ﻋﻠﻤﻪ اﻟﻜﺘﺎﺏ ﻭاﻟﺤﺴﺎﺏ ﻭﻗﻪ اﻟﻌﺬاﺏ ﻭﻣﻜﻦ ﻟﻪ ﻓﻲ اﻟﺒﻼﺩ ﻣﺎﺕ ﻓﻲ ﺭﺟﺐ ﺳﻨﺔ ﺳﺘﻴﻦ ﻭﻗﺪ ﻗﺎﺭﺏ اﻟﺜﻤﺎﻧﻴﻦ ﻭﻣﻨﻬﻢ ﺷﺮﺣﺒﻴﻞ ﺑﻀﻢ اﻟﺸﻴﻦ اﻟﻤﻌﺠﻤﺔ ﻭﻓﺘﺢ اﻟﺮاء ﻭﺳﻜﻮﻥ اﻟﺤﺎء اﻟﻤﻬﻤﻠﺔ ﺑﻌﺪﻫﺎ ﺑﺎء ﻣﻜﺴﻮﺭﺓ ﻓﺘﺤﺘﻴﺔ ﺳﺎﻛﻨﺔ اﺑﻦ ﺣﺴﻨﺔ ﻭﻫﻲ ﺃﻣﻪ ﻭﻣﻨﻬﻢ ﺧﺎﻟﺪ ﺑﻦ اﻟﻮﻟﻴﺪ ﺳﻴﻒ اﻟﻠﻪ ﺃﺳﻠﻢ ﺑﻴﻦ اﻟﺤﺪﻳﺒﻴﺔ ﻭاﻟﻔﺘﺢ ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﺃﻭ اﺛﻨﺘﻴﻦ ﻭﻋﺸﺮﻳﻦﻭﻣﻨﻬﻢ ﻋﻤﺮﻭ ﺑﻦ اﻟﻌﺎﺹ ﺃﺳﻠﻢ ﻋﺎﻡ اﻟﺤﺪﻳﺒﻴﺔ ﻭﻟﻲ ﺇﻣﺮﺓ ﻣﺼﺮ ﻣﺮﺗﻴﻦ ﻭﻫﻮ اﻟﻔﺎﺗﺢ ﻟﻬﺎ ﻭﻣﺎﺕ ﺑﻬﺎ ﺳﻨﺔ ﻧﻴﻒ ﻭﺃﺭﺑﻌﻴﻦ ﻭﻗﻴﻞ ﺑﻌﺪ اﻟﺨﻤﺴﻴﻦ ﻭﻣﻨﻬﻢ اﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ اﻟﺜﻘﻔﻲ ﺃﺳﻠﻢ ﻗﺒﻞ اﻟﺤﺪﻳﺒﻴﺔ ﻭﻟﻲ ﺇﻣﺮﺓ اﻟﺒﺼﺮﺓ ﺛﻢ اﻟﻜﻮﻓﺔ ﻣﺎﺕ ﺳﻨﺔ ﺧﻤﺴﻴﻦ ﻋﻠﻰ اﻟﺼﺤﻴﺢ ﻭﺃﻣﺎ ﺃﻣﺮاﺅﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻤﻨﻬﻢ ﺑﺎﺫاﻥ ﺑﻦ ﺳﺎﻣﺎﻥ ﻣﻦ ﻭﻟﺪ ﺑﻬﺮاﻡ ﺃﻣﺮﻩ

ﻋﻠﻰ اﻟﻴﻤﻦ ﻭﻫﻮ ﺃﻭﻝ ﺃﻣﻴﺮ ﻓﻲ اﻹﺳﻼﻡ ﻭﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﻣﻠﻮﻙ اﻟﻌﺠﻢ ﻭﺃﻣﺮ

ﻋﻠﻰ ﺻﻨﻌﺎء ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ اﻟﻌﺎﺹ ﻭﻭﻟﻰ ﺯﻳﺎﺩ ﺑﻦ ﻟﺒﻴﺪ اﻷﻧﺼﺎﺭﻱ ﺣﻀﺮﻣﻮﺕ ﻭﻭﻟﻰ ﺃﺑﺎ ﻣﻮﺳﻰ اﻷﺷﻌﺮﻱ ﺯﺑﻴﺪ ﻭﻋﺪﻥ ﻭﻭﻟﻰ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ اﻟﺠﻨﺪ ﻭﻭﻟﻰ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﻧﺠﺮاﻥ ﻭﻭﻟﻰ اﺑﻨﻪ ﻳﺰﻳﺪ ﺗﻴﻤﺎء ﻭﻭﻟﻰ ﻋﺘﺎﺏ ﺑﻦ ﺃﺳﻴﺪ ﺑﻔﺘﺢ اﻟﻌﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻭﺗﺸﺪﻳﺪ اﻟﻤﺜﻨﺎﺓ ﻓﻮﻕ ﻭﻓﺘﺢ اﻟﻬﻤﺰﺓ ﻭﻛﺴﺮ اﻟﺴﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻣﻜﺔ ﻭﺇﻗﺎﻣﺔ اﻟﻤﻮﺳﻢ ﻭاﻟﺤﺞ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ﺳﻨﺔ ﺛﻤﺎﻥ ﻣﻦ اﻟﻬﺠﺮﺓ ﻭﻫﻮ ﻋﺎﻡ ﻓﺘﺤﻬﺎ ﻭﻭﻟﻰ ﻋﻠﻲ اﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ اﻟﻘﻀﺎء ﺑﺎﻟﻴﻤﻦ ﻭﻭﻟﻰ ﻋﻤﺮﻭ ﺑﻦ اﻟﻌﺎﺹ ﻋﻤﺎﻥ ﻭﺃﻣﺎ ﻣﺆﺫﻧﻮﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺄﺭﺑﻌﺔ اﺛﻨﺎﻥ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺑﻼﻝ ﻭﺳﻌﺪ ﺑﻦ ﻋﺎﺋﺬ ﺃﻭ اﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﻤﻌﺮﻭﻑ ﺑﺴﻌﺪ اﻟﻘﺮﻅ ﺃﻭ اﻟﻘﺮﻇﻲ ﻭاﺛﻨﺎﻥ ﺑﻤﻜﺔ ﻋﻤﺮﻭ ﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻭﺃﺑﻮ ﻣﺤﺬﻭﺭﺓ ﺃﻣﺎ ﺑﻼﻝ ﻓﻬﻮ اﺑﻦ ﺭﺑﺎﺡ ﻭﺃﻣﻪ ﺣﻤﺎﻣﺔ ﻣﻮﻟﻰ ﺃﺑﻲ ﺑﻜﺮ اﻟﺼﺪﻳﻖ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺫﻥ ﻟﺮﺳﻮﻝ اﻟﻠﻪ

ﻭﻟﻢ ﻳﺆﺫﻥ ﺑﻌﺪﻩ ﻷﺣﺪ ﻣﻦ اﻟﺨﻠﻔﺎء ﺇﻻ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻟﻤﺎ ﻗﺪﻡ اﻟﺸﺎﻡ ﺣﻴﻦ ﻓﺘﺤﻬﺎ ﺃﺫﻥ ﺑﻼﻝ ﻓﺘﺬﻛﺮ اﻟﻨﺎﺱ اﻟﻨﺒﻲ

ﻗﺎﻝ ﺃﺳﻠﻢ ﻣﻮﻟﻰ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻓﻠﻢ ﺃﺭ ﺃﻛﺜﺮ ﺑﺎﻛﻴﺎ ﻣﻦ ﻳﻮﻣﻰء ﻭﺗﻮﻓﻰ ﺑﻼﻝ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﺃﻭ ﻋﺸﺮﻳﻦ ﺑ ﺩاﺭﻳﺎ ﻭﺩﻓﻦ ﺑﺒﺎﺏ ﻛﻴﺴﺎﻥ ﻭﻟﻪ ﺑﻀﻊ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ﻭﻗﻴﻞ ﺩﻓﻦ ﺑﺤﻠﺐ ﻭﻗﻴﻞ ﺑﺪﻣﺸﻖ ﻭﺃﻣﺎ ﺳﻌﺪ ﺑﻦ ﻋﺎﺋﺬ ﺃﻭ اﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﻘﺮﻇﻲ ﻣﻮﻟﻰ ﻋﻤﺎﺭ ﻓﺄﺫﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺑﻘﺒﺎء ﻭﺑﻘﻲ ﺇﻟﻰ ﻭﻻﻳﺔ اﻟﺤﺠﺎﺝ ﻋﻠﻰ اﻟﺤﺠﺎﺯ ﻭﺫﻟﻚ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﻴﻦ ﻣﻦ اﻟﻬﺠﺮﺓ

ﻭﺃﻣﺎ ﻋﻤﺮﻭ ﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ اﻟﻘﺮﺷﻲ اﻷﻋﻤﻰ ﻓﺄﺳﻠﻢ ﻭﺃﺫﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﻫﺎﺟﺮ ﺇﻟﻰ اﻟﻤﺪﻳﻨﺔ ﻭﺃﻣﺎ ﺃﺑﻮ ﻣﺤﺬﻭﺭﺓ ﺑﺎﻟﺤﺎء اﻟﻤﻬﻤﻠﺔ ﻭاﻟﺬاﻝ اﻟﻤﻌﺠﻤﺔ ﻭاﺳﻤﻪ ﺃﻭﺱ اﻟﺠﻤﺤﻲ اﻟﻤﻜﻲ ﺃﺑﻮ ﻣﻌﻴﺮ ﺑﻜﺴﺮ اﻟﻤﻴﻢ ﻭﺳﻜﻮﻥ اﻟﻌﻴﻦ ﻭﺗﺤﺮﻳﻚ اﻟﺘﺤﺘﻴﺔ ﻣﺎﺕ ﺑﻤﻜﺔ ﺳﻨﺔ ﺗﺴﻊ ﻭﺧﻤﺴﻴﻦ ﻭﻗﻴﻞ ﺗﺄﺧﺮ ﺇﻟﻰ ﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻝ ﻓﻲ اﻟﺮﻭﺽ اﻷﻧﻒ ﻭﺃﺑﻮ ﻣﺤﺬﻭﺭﺓ اﻟﺠﻤﺤﻲ ﻭاﺳﻤﻪ ﺳﻠﻤﺔ ﺑﻦ ﻣﻌﻴﺮ ﻭﻗﻴﻞ ﺳﻤﺮﺓ ﻓﺈﻧﻪ ﻟﻤﺎ ﺳﻤﻊ اﻷﺫاﻥ ﻭﻫﻮ ﻣﻊ ﻓﺘﻴﺔ ﻣﻦ ﻗﺮﻳﺶ ﺧﺎﺭﺝ ﻣﻜﺔ ﺃﻗﺒﻠﻮا ﻳﺴﺘﻬﺰﺋﻮﻥ ﻭﻳﺤﻜﻮﻥ ﺻﻮﺕ اﻟﻤﺆﺫﻥ ﻏﻴﻈﺎ ﻓﻜﺎﻥ ﺃﻭ ﻣﺤﺬﻭﺭﺓ ﻫﺬا ﻣﻦ ﺃﺣﺴﻨﻬﻢ ﺻﻮﺗﺎ ﻓﺮﻓﻊ ﺻﻮﺗﻪ ﻣﺴﺘﻬﺰﺋﺎ ﺑﺎﻷﺫاﻥ ﻓﺴﻤﻌﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﺄﻣﺮ ﺑﻪ ﻓﻤﺜﻞ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﻣﻘﺘﻮﻝ ﻓﻤﺴﺢ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻧﺎﺻﻴﺘﻪ ﻭﺻﺪﺭﻩ ﺑﻴﺪﻩ اﻟﺸﺮﻳﻔﺔ ﻗﺎﻝ ﻓﺎﻣﺘﻸ ﻗﻠﺒﻲ ﻭاﻟﻠﻪ ﺇﻳﻤﺎﻧﺎ ﻭﻳﻘﻴﻨﺎ ﻭﻋﻠﻤﺖ ﺃﻧﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﺄﻟﻘﻰ ﻋﻠﻴﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

اﻷﺫاﻥ ﻭﻋﻠﻤﻪ ﺇﻳﺎﻩ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺆﺫﻥ ﻷﻫﻞ ﻣﻜﺔ ﻭﻫﻮ اﺑﻦ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ ﻓﻜﺎﻥ ﻣﺆﺫﻧﻬﻢ ﺣﺘﻰ ﻣﺎﺕ ﺛﻢ ﻋﻘﺒﻪ ﺑﻌﺪﻩ ﻳﺘﻮاﺭﺛﻮﻥ اﻷﺫاﻥ ﻭﻛﺎﻥ ﻫﺆﻻء اﻟﻤﺆﺫﻧﻮﻥ اﻟﻤﺬﻛﻮﺭﻭﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺟﻊ اﻷﺫاﻥ ﻭﻳﺜﻨﻲ اﻹﻗﺎﻣﺔ ﻭﺑﻼﻝ ﻻ ﻳﺮﺟﻊ ﻭﻳﻔﺮﺩ اﻹﻗﺎﻣﺔ ﻓﺄﺧﺬ اﻟﺸﺎﻓﻌﻲ ﺑﺈﻗﺎﻣﺔ ﺑﻼﻝ ﻭﺃﻫﻞ ﻣﻜﺔ ﺃﺧﺬﻭا ﺑﺄﺫاﻥ ﺃﺑﻲ ﻣﺤﺬﻭﺭﺓ ﻭﺇﻗﺎﻣﺔ ﺑﻼﻝ ﻭﺃﺧﺬ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﻫﻞ اﻟﻌﺮاﻕ ﺑﺄﺫاﻥ ﺑﻼﻝ ﻭﺇﻗﺎﻣﺔ ﺃﺑﻲ ﻣﺤﺬﻭﺭﺓ ﻭﺃﺧﺬ ﺃﺣﻤﺪ ﺑﺄﺫاﻥ ﺑﻼﻝ ﻭﺇﻗﺎﻣﺘﻪ ﻭﺧﺎﻟﻔﻬﻢ ﻣﺎﻟﻚ ﻓﻲ اﻟﻤﻮﺿﻌﻴﻦ ﺇﻋﺎﺩﺓ اﻟﺘﻜﺒﻴﺮ ﻭﺗﺜﻨﻴﺔ ﻟﻔﻆ اﻹﻗﺎﻣﺔ ﻭﻛﺎﻥ ﺧﻄﻴﺒﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺷﻤﺎﺱ ﺑﻤﻌﺠﻤﺔ ﻭﻣﻴﻢ ﻣﺸﺪﺩﺓ ﻭﺁﺧﺮﻩ ﺳﻴﻦ ﻣﻬﻤﻠﺔ ﻭﻫﻮ ﺧﺰﺭﺟﻲ ﺷﻬﺪ ﻟﻪ اﻟﻨﺒﻲ

ﺑﺎﻟﺠﻨﺔ ﻭﻛﺎﻥ ﺧﻄﻴﺒﻪ ﻭﺧﻄﻴﺐ اﻷﻧﺼﺎﺭ ﻭاﺳﺘﺸﻬﺪ ﻳﻮﻡ اﻟﻴﻤﺎﻣﺔ ﺳﻨﺔ اﺛﻨﺘﻲ ﻋﺸﺮﺓ ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻭﺃﻣﺎ ﺷﻌﺮاﺅﻩ

ﻓﻤﺪﺣﻪ ﺑﺎﻟﺸﻌﺮ ﺟﻤﺎﻋﺔ ﻣﻦ ﺭﺟﺎﻝ اﻟﺼﺤﺎﺑﺔ ﻭﻧﺴﺎﺋﻬﻢ ﺟﻤﻌﻬﻢ اﻟﺤﺎﻓﻆ ﺃﺑﻮ اﻟﻔﺘﺢ اﺑﻦ ﺳﻴﺪ اﻟﻨﺎﺱ ﻓﻲ ﻗﺼﻴﺪﺓ ﺛﻢ ﺷﺮﺣﻬﺎ ﻓﻲ ﻣﺠﻠﺪﺓ ﺳﻤﺎﻫﺎ ﻓﺘﺢ اﻟﻤﺪﺡ ﻭﺭﺗﺒﻬﻢ ﻋﻠﻰ ﺣﺮﻭﻑ اﻟﻤﻌﺠﻢ ﻗﺎﺭﺏ ﺑﻬﻢ اﻟﻤﺎﺋﺘﻴﻦ ﻭﺃﻣﺎ ﺷﻌﺮاﺅﻩ اﻟﺬﻳﻦ ﻛﺎﻧﻮا ﺑﺴﺒﺐ اﻟﻤﻨﺎﺿﻠﺔ ﻋﻨﻪ ﻭاﻟﻬﺠﺎء ﻟﻜﻔﺎﺭ ﻗﺮﻳﺶ ﻓﺈﻧﻬﻢ ﺛﻼﺛﺔ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ اﻟﻤﻨﺬﺭ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮاﻡ اﻷﻧﺼﺎﺭﻱ ﻭﻛﺎﻥ ﻳﻘﺒﻞ ﺑﺎﻟﻬﺠﻮ

ﻋﻠﻰ ﺃﻧﺴﺎﺑﻬﻢ ﺩﻋﺎ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻘﺎﻝ اﻟﻠﻬﻢ ﺃﻳﺪﻩ ﺑﺮﻭﺡ اﻟﻘﺪﺱ ﻓﻴﻘﺎﻝ ﺇﻧﻪ ﺃﻋﺎﻧﻪ ﺟﺒﺮﻳﻞ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﺑﺴﺒﻌﻴﻦ ﺑﻴﺘﺎ ﻭﻓﻰ اﻟﺤﺪﻳﺚ ﺇﻥ ﺟﺒﺮﻳﻞ ﻣﻊ ﺣﺴﺎﻥ ﻣﺎ ﻧﺎﻓﺢ ﺃﻱ ﺩاﻓﻊ ﻭاﻟﻤﺮاﺩ ﻫﺠﺎء اﻟﻤﺸﺮﻛﻴﻦ ﻭﻣﺠﺎﻭﺑﺘﻬﻢ ﻋﻠﻰ ﺃﺷﻌﺎﺭﻫﻢ ﻭﻟﻤﺎ ﺟﺎءﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺑﻨﻮ ﺗﻤﻴﻢ ﻭﺷﺎﻋﺮﻫﻢ اﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﻓﻨﺎﺩﻭﻩ ﻳﺎ ﻣﺤﻤﺪ اﺧﺮﺝ ﺇﻟﻴﻨﺎ ﻧﻔﺎﺧﺮﻙ ﻭﻧﺸﺎﻋﺮﻙ ﻓﺈﻥ ﻣﺪﺣﻨﺎ ﺯﻳﻦ ﻭﺫﻣﻨﺎ ﺷﻴﻦ ﻓﻠﻢ ﻳﺰﺩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻥ ﻗﺎﻝ ﺫﻟﻚ اﻟﻠﻪ ﺇﺫا ﻣﺪﺡ ﺯاﻥ ﻭاﺫا ﺫﻡ ﺷﺎﻥ ﺇﻧﻲ ﻟﻢ ﺃﺑﻌﺚ ﺑﺎﻟﺸﻌﺮ ﻭﻟﻢ ﺃﺅﻣﺮ ﺑﺎﻟﻬﺠﺮ ﻭﻟﻜﻦ ﻫﺎﺗﻮا ﻓﺄﻣﺮ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺧﻄﻴﺒﻪ ﺃﻥ ﻳﺠﻴﺐ ﻋﻠﻰ ﺧﻄﺒﺘﻬﻢ ﻓﺨﻄﺐ ﺛﺎﺑﺖ ﻓﻐﻠﺒﻪ ﻓﻘﺎﻡ ﺷﺎﻋﺮﻫﻢ اﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﻓﻘﺎﻝ // (ﻣﻦ اﻟﻄﻮﻳﻞ) //

(ﺃﺗﻴﻨﺎﻙ ﻛﻴﻤﺎ ﻳﻌﺮﻑ اﻟﻨﺎﺱ ﻓﻀﻠﻨﺎ ... ﺇﺫا ﺧﻠﻔﻮﻧﺎ ﻋﻨﺪ ﺫﻛﺮ اﻟﻤﻜﺎﺭﻡ)

(ﻭﺃﻧﺎ ﺭءﻭﺱ اﻟﻨﺎﺱ ﻓﻲ ﻛﻞ ﻣﻌﺸﺮ ... ﻭﺃﻥ ﻟﻴﺲ ﻓﻲ ﺃﺭﺽ اﻟﺤﺠﺎﺯ ﻛﺪاﺭﻡ)

ﻓﺄﻣﺮ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺣﺴﺎﻧﺎ ﺃﻥ ﻳﺠﻴﺒﻪ ﻓﻘﺎﻝ // (ﻣﻦ اﻟﻄﻮﻳﻞ) //

(ﺑﻨﻲ ﺩﺭاﻡ ﻻ ﺗﻔﺨﺮﻭا ﺇﻥ ﻓﺨﺮﻛﻢ ... ﻳﻌﻮﺩ ﻭﺑﺎﻻ ﻋﻨﺪ ﺫﻛﺮ اﻟﻤﻜﺎﺭﻡ)

(ﻫﺒﻠﺘﻢ ﻋﻠﻴﻨﺎ ﺗﻔﺨﺮﻭﻥ ﻭﺃﻧﺘﻢ ... ﻟﻨﺎ ﺧﻮﻝ ﻣﺎ ﺑﻴﻦ ﻇﺌﺮ ﻭﺧﺎﺩﻡ)

ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ ﺷﺎﻋﺮﻫﻢ ﻋﺎﺵ ﺣﺴﺎﻥ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺳﺘﻴﻦ ﻣﻨﻬﺎ ﻓﻲ اﻟﺠﺎﻫﻠﻴﺔ ﻭﺳﺘﻴﻦ ﻓﻲ اﻹﺳﻼﻡ ﻭﻛﺬا ﻋﺎﺵ ﺃﺑﻮﻩ ﺛﺎﺑﺖ ﻭﺟﺪﻩ اﻟﻤﻨﺬﺭ ﻭﺟﺪ ﺃﺑﻴﻪ ﺣﺮاﻡ ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﺗﻮﻓﻲ ﺣﺴﺎﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ﻣﻦ اﻟﻬﺠﺮﺓ ﻗﻠﺖ ﻭﻫﺆﻻء اﻟﻮﻓﺪ اﻟﺬﻳﻦ ﺃﻧﺰﻝ ﻓﻲ ﺷﺄﻧﻬﻢ ( {ﺇﻥ اﻟﺬﻳﻦ ﻳﻨﺎﺩﻭﻧﻚ ﻣﻦ ﻭﺭاء اﻟﺤﺠﺮاﺕ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻘﻠﻮﻥ ﻭﻟﻮ ﺃﻧﻬﻢ ﺻﺒﺮﻭا} 

ﻭاﻟﻠﻪ ﺃﻋﻠﻢ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺭﻭاﺣﺔ ﻭﻛﺎﻥ ﻳﻌﻴﺮ ﻗﺮﻳﺸﺎ ﺑﺎﻟﻜﻔﺮ ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﻛﺎﻥ ﻳﺨﻮﻓﻬﻢ ﺑﺎﻟﺤﺮﺏ ﻭﻛﺎﻧﻮا ﻻ ﻳﺒﺎﻟﻮﻥ ﻗﺒﻞ اﻹﺳﻼﻡ ﺑﺄﻫﺎﺟﻲ اﺑﻦ ﺭﻭاﺣﺔ ﻭﻳﺄﻟﻤﻮﻥ ﻣﻦ ﺃﻫﺎﺟﻲ ﺣﺴﺎﻥ ﻓﻠﻤﺎ ﺩﺧﻞ ﻣﻦ ﺩﺧﻞ ﻣﻨﻬﻢ اﻹﺳﻼﻡ ﻭﺟﺪ ﺃﻫﺎﺟﻲ اﺑﻦ ﺭﻭاﺣﺔ ﺃﺷﺪ ﻭﺃﺷﻖ ﻗﺎﻝ ﻓﻲ ﺯاﺩ اﻟﻤﻌﺎﺩ ﻭﻛﺎﻥ ﺃﺷﺪﻫﻢ ﻋﻠﻰ اﻟﻜﻔﺎﺭ ﺣﺴﺎﻥاﺑﻦ ﺛﺎﺑﺖ ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻳﻌﻴﺮﻫﻢ ﺑﺎﻟﺸﺮﻙ ﻭاﻟﻜﻔﺮ ﻭﺃﻣﺎ ﺣﺪاﺗﻪ ﻓﺄﺭﺑﻌﺔ ﺃﻧﺠﺸﺔ ﺑﻔﺘﺢ اﻟﻬﻤﺰﺓ ﻭﺳﻜﻮﻥ اﻟﻨﻮﻥ ﻭﻓﺘﺢ اﻟﺠﻴﻢ ﻭﺑﺎﻟﺸﻴﻦ اﻟﻤﻌﺠﻤﺔ ﻛﺎﻥ ﻋﺒﺪا ﺃﺳﻮﺩ ﺣﺴﻦ اﻟﺤﺪاء ﻳﺤﺪﻭ ﺑﺎﻟﻨﺴﺎء ﻓﺤﺪا ﺑﺄﻣﻬﺎﺕ اﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺣﺠﺔ اﻟﻮﺩاﻉ ﻓﺄﺳﺮﻋﺖ اﻹﺑﻞ ﻓﻘﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺭﻭﻳﺪﻙ ﻳﺎ ﺃﻧﺠﺸﺔ ﺭﻓﻘﺎ ﺑﺎﻟﻘﻮاﺭﻳﺮ ﺭﻭاﻩ اﻟﺸﻴﺨﺎﻥ ﻭﻓﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻛﺎﻥ ﻟﺮﺳﻮﻝ اﻟﻠﻪ

ﺣﺎﺩ ﺣﺴﻦ اﻟﺼﻮﺕ ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺭﻭﻳﺪﻙ ﻳﺎ ﺃﻧﺠﺸﺔ ﻻ ﺗﻜﺴﺮ اﻟﻘﻮاﺭﻳﺮ ﻳﻌﻨﻲ ﺿﻌﻔﺔ اﻟﻨﺴﺎء ﻭﻓﻲ اﻟﻤﻮاﻫﺐ ﻛﺎﻥ ﻳﺤﺪﻭ ﻭﻳﻨﺸﺪ اﻟﻘﺮﻳﺾ ﻭاﻟﺮﺟﺰ ﻓﻘﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻟﻪ ﺫﻟﻚ اﻟﻘﻮﻝ ﻳﺸﺒﻬﻬﻦ ﺑﺎﻟﻘﻮاﺭﻳﺮ ﻣﻦ اﻟﺰﺟﺎﺝ ﻷﻧﻪ ﻳﺴﺮﻉ ﺇﻟﻴﻬﻦ اﻟﻜﺴﺮ ﻓﻠﻢ ﻳﺄﻣﻦ ﻋﻠﻴﻬﻤﻦ ﺃﻥ ﻳﺼﻴﺒﻬﻦ ﺃﻭ ﻳﻘﻊ ﻓﻲ ﻗﻠﻮﺑﻬﻦ ﺣﺪاﺅﻩ ﻓﺄﻣﺮﻩ ﺑﺎﻟﻜﻒ ﻭﻓﻰ اﻟﻤﺜﻞ اﻟﻐﻨﺎء ﺭﻗﻴﺔ اﻟﺰﻧﺎ ﻭﻗﻴﻞ ﺃﺭاﺩ ﺃﻥ اﻹﺑﻞ ﺇﺫا ﺳﻤﻌﺖ اﻟﺤﺪاء ﺃﺳﺮﻋﺖ ﻓﻲ اﻟﻤﺸﻲ ﻭاﺷﺘﺪﺕ ﻓﺄﺯﻋﺠﺖ اﻟﺮاﻛﺐ ﻭﺃﺗﻌﺒﺘﻪ ﻓﻨﻬﺎﻩ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺭﻓﻘﺎ ﺑﺎﻟﻘﻮاﺭﻳﺮ ﻷﻥ اﻟﻨﺴﺎء ﻳﻀﻌﻔﻦ ﻋﻦ ﺷﺪﺓ اﻟﺤﺮﻛﺔ ﻫﺬﻩ ﻋﺒﺎﺭﺗﻪ ﻗﻠﺖ ﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬا ﻫﻮ اﻟﻤﺮاﺩ ﻣﻦ اﻟﺤﺪﻳﺚ ﻭاﻟﻌﻠﺔ

ﻓﻲ اﻟﻨﻬﻲ ﻻ ﺳﻮاﻩ ﻳﺆﻳﺪﻩ ﻣﺎ ﺭﻭاﻩ اﺑﻦ ﺳﻌﺪ ﻋﻦ ﻣﺠﺎﻫﺪ ﻋﻦ ﻃﺎﻭﺱ ﻗﺎﻝ ﻛﺎﻥ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﻲ ﺳﻔﺮ ﻓﺒﻴﻨﺎ ﻫﻮ ﻳﺴﻴﺮ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻌﻪ ﺭﺟﻞ ﻳﺴﺎﻳﺮﻩ ﺇﺫ ﺳﻤﻊ ﺣﺎﺩﻳﺎ ﻳﺤﺪﻭ ﻭﻗﻮﻡ ﺃﻣﺎﻣﻪ ﻓﻘﺎﻝ ﻟﺼﺎﺣﺒﻪ ﻟﻮ ﺃﺗﻴﻨﺎ ﺣﺎﺩﻯ اﻟﻘﻮﻡ ﻓﻘﺮﺑﻨﺎ ﺣﺘﻰ ﻏﺸﻴﻨﺎ اﻟﻘﻮﻡ ﻓﻘﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻣﻤﻦ اﻟﻘﻮﻡ ﻓﻘﺎﻟﻮا ﻣﻦ ﻣﻀﺮ ﻓﻘﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﺃﻧﺎ ﻣﻦ ﻣﻀﺮ ﺩﻧﺎ ﺣﺎﺩﻳﻨﺎ ﻳﺴﻤﻊ ﺣﺎﺩﻳﻜﻢ ﻓﺴﻤﻌﻨﺎ ﺣﺎﺩﻳﻜﻢ ﻓﺄﺗﻴﻨﺎﻛﻢ ﺯاﺩ ﻃﺎﻭﺱ ﻧﺴﻤﻊ ﺣﺪاءﻩ ﻓﻘﺎﻟﻮا ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺃﻣﺎ ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺣﺪا ﻣﻨﺎ ﺭﺟﻞ ﻓﻲ ﺳﻔﺮ ﺿﺮﺏ ﻏﻼﻣﺎ ﻟﻪ ﻋﻠﻰ ﻳﺪﻩ ﺑﻌﺼﺎ ﻓﺎﻧﻜﺴﺮﺕ ﻳﺪﻩ ﻓﺠﻌﻞ اﻟﻐﻼﻡ ﻳﻘﻮﻝ ﻭﻫﻮ ﻳﺸﻴﺮ ﻳﺎ ﻳﺪاﻩ ﻳﺎ ﻳﺪاﻩ ﻓﺴﺎﺭﺕ اﻹﺑﻞ ﻋﻠﻰ ﺻﻮﺗﻪ ﻭﻗﻄﻌﺖ ﺃﻭﺩﻳﺔ ﺑﺴﺮﻋﺔ ﻭﻳﺆﻳﺪﻩ ﺃﻳﻀﺎ ﻗﻮﻝ اﻟﺸﺎﻋﺮ // (ﻣﻦ ﻣﺠﺰﻭء اﻟﻜﺎﻣﻞ) //

(ﺇﻥ ﻛﻨﺖ ﺗﻨﻜﺮ ﺃﻥ ﻓﻲ اﻷﻟﺤﺎﻥ ... ﺗﺄﺛﻴﺮا ﻭﻧﻔﻌﺎ)

(ﻓﺎﻧﻈﺮ ﺇﻟﻰ اﻹﺑﻞ اﻟﺘﻲ ... ﻻ ﺷﻚ ﺃﻏﻠﻆ ﻣﻨﻚ ﻃﺒﻌﺎ)

(ﺗﺼﻐﻲ ﺇﻟﻰ ﺻﻮﺕ اﻟﺤﺪاﺓ ... ﻓﺘﻘﻄﻊ اﻟﻔﻠﻮاﺕ ﻗﻄﻌﺎ)

ﻭاﻟﻌﺠﺐ ﻣﻦ ﺻﺎﺣﺐ اﻟﻤﻮاﻫﺐ ﻛﻴﻒ ﺟﻌﻞ اﻟﻤﻌﻨﻰ اﻷﻭﻝ ﻫﻮ اﻟﻤﺮاﺩ ﻣﻦ اﻟﺤﺪﻳﺚ ﻓﺠﻌﻞ ﻋﻠﺔ اﻟﻨﻬﻲ ﺧﻮﻑ ﺃﻥ ﻳﺼﺒﻬﻦ ﺃﻭ ﻳﻘﻊ ﻓﻲ ﻗﻠﻮﺑﻬﻦ ﺣﺪاﺅﻩ ﻭﺃﺭﺩﻓﻪ ﺑﺈﻳﺮاﺩ اﻟﻤﺜﻞ اﻟﺬﻱ ﺃﻭﺭﺩﻩ ﻓﻠﻴﺘﻪ ﻟﻢ ﻳﻮﺭﺩﻩ ﻭﻫﻮ ﻣﻌﻨﻰ ﻏﻴﺮ ﻻﺋﻖ اﻟﺘﻌﻠﻴﻞ ﺑﻪ ﻓﻲ ﺁﺣﺎﺩ ﺣﺮاﺋﺮ ﻧﺴﺎء اﻟﻤﺴﻠﻤﻴﻦ ﻓﻜﻴﻒ ﻳﻌﻠﻞ ﺑﻪ ﻓﻲ اﻟﻤﺤﺪﻭ ﺑﻬﻦ ﻓﻲ اﻟﻮاﻗﻊ ﻭﻫﻦ ﺃﻣﻬﺎﺕ اﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻰ ﺃﻥ ﺗﺸﺒﻴﻪ اﻟﻨﺴﺎء ﺑﺎﻟﻘﻮاﺭﻳﺮ ﻣﻦ اﻟﺰﺟﺎﺝ ﻓﻲ اﻟﻀﻌﻒ ﻭﺳﺮﻋﺔ اﻟﻜﺴﺮ ﺇﻟﻴﻬﺎ ﺇﻧﻤﺎ ﻳﻼﺋﻢ اﻟﻤﻌﻨﻰ اﻟﺜﺎﻧﻲ اﻟﺬﻱ ﺣﻜﺎﻩ ﺑﺼﻴﻐﺔ اﻟﺘﻤﺮﻳﺾ ﻓﻤﺎ ﻣﺮﺿﻪ ﻫﻮ اﻟﺼﺤﻴﺢ ﻭﻣﺎ ﺻﺤﺤﻪ ﻓﻘﺪﻣﻪ ﻫﻮ اﻟﻤﺮﻳﺾ ﺇﺫ ﻻ ﺗﻤﻜﻦ ﺻﺤﺘﻪ ﺇﻻ ﺑﻀﺮﺏ ﻣﻦ اﻟﻤﺠﺎﺯ ﻣﻊ ﺃﻧﻚ ﺃﻳﻬﺎ اﻟﻤﻨﺼﻒ ﻟﻮ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻓﻲ ﺟﺎﺩﺓ اﻟﺸﺮﻉ ﻭﺟﺪﺗﻪ ﻗﺮﻳﺒﺎ ﻣﻦ ﻋﺪﻡ اﻟﺠﻮاﺯ ﻭاﻟﻠﻪ ﺃﻋﻠﻢ ﻭﻋﺎﻣﺮ ﺑﻦ اﻷﻛﻮﻉ ﺑﻔﺘﺢ اﻟﻬﻤﺰﺓ ﻭﺳﻜﻮﻥ اﻟﻜﺎﻑ ﻭﻓﺘﺢ اﻟﻮاﻭ ﻭﺑﺎﻟﻌﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻫﻮ ﻋﻢ ﺳﻠﻤﺔ ﺑﻦ اﻷﻛﻮﻉ ﻭﻓﻲ اﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺑﻦ اﻷﻛﻮﻉ ﻗﺎﻝ ﺧﺮﺟﻨﺎ ﻣﻊ اﻟﻨﺒﻲ

ﺇﻟﻰ ﺧﻴﺒﺮ ﻓﺴﺮﻧﺎ ﻟﻴﻼ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ اﻟﻘﻮﻡ ﻟﻌﺎﻣﺮ ﻳﺎ ﻋﺎﻣﺮ ﺃﻻ ﺗﺴﻤﻌﻨﺎ ﻣﻦ ﻫﻨﻴﺎﺗﻚ ﻭﻛﺎﻥ ﻋﺎﻣﺮ ﺭﺟﻼ ﺷﺎﻋﺮا ﻓﻨﺰﻝ ﻳﺤﺪﻭ ﺑﺎﻟﻘﻮﻡ // (ﻣﻦ اﻟﺮﺟﺰ) //

(ﺗﺎﻟﻠﻪ ﻟﻮﻻ اﻟﻠﻪ ﻣﺎ اﻫﺘﺪﻳﻨﺎ ... ﻭﻻ ﺗﺼﺪﻗﻨﺎ ﻭﻻ ﺻﻠﻴﻨﺎ)

(ﻓﺎﻏﻔﺮ ﻓﺪاء ﻟﻚ ﻣﺎ ﺃﺗﻴﻨﺎ ... ﻭﺛﺒﺖ اﻷﻗﺪاﻡ ﺇﻥ ﻻ ﻗﻴﻨﺎ)

(ﻭﺃﻟﻘﻴﻦ ﺳﻜﻴﻨﺔ ﻋﻠﻴﻨﺎ ... ﺇﻧﺎ ﺇﺫا ﺻﻴﺢ ﺑﻨﺎ ﺃﺗﻴﻨﺎ)

(ﻭﺑﺎﻟﺼﻴﺎﺡ ﻋﻮﻟﻮا ﻋﻠﻴﻨﺎ ... )

ﻭﻓﻰ ﺭﻭاﻳﺔ ﻓﻲ ﻫﺬا اﻟﺮﺟﺰ ﺯﻳﺎﺩﺓ:

(ﺇﻥ اﻟﺬﻳﻦ ﻗﺪ ﺑﻐﻮا ﻋﻠﻴﻨﺎ ... ﺇﺫا ﺃﺭاﺩﻭا ﻓﺘﻨﺔ ﺃﺑﻴﻨﺎ)

(ﻭﻧﺤﻦ ﻋﻦ ﻓﻀﻠﻚ ﻣﺎ اﺳﺘﻐﻨﻴﻨﺎ ... )

ﻓﻘﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻦ ﻫﺬا اﻟﺴﺎﺋﻖ ﻗﺎﻟﻮا ﻋﺎﻣﺮ ﺑﻦ اﻷﻛﻮﻉ ﻗﺎﻝ ﻳﺮﺣﻤﻪ اﻟﻠﻪ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ اﻟﻘﻮﻡ ﻭﺟﺒﺖ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻟﻮ ﺃﻣﺘﻌﺘﻨﺎ ﺑﻪ ﻭﻓﻰ ﺭﻭاﻳﺔ ﺃﺣﻤﺪ ﻓﺠﻌﻞ ﻋﺎﻣﺮ ﻳﺮﺗﺠﺰ ﻭﻳﺴﻮﻕ اﻟﺮﻛﺎﺏ ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻬﻢ ﺇﺫا ﺃﺭاﺩﻭا ﺗﻨﺸﻴﻂ اﻹﺑﻞ ﻣﻦ اﻟﺴﻴﺮ ﻳﻨﺰﻝ ﺑﻌﻀﻬﻢ ﻓﻴﺴﻮﻗﻬﺎ ﻭﻳﺤﺪﻭ ﻓﻲ ﺗﻠﻚ اﻟﺤﺎﻝ ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻦ ﻫﺬا اﻟﺴﺎﺋﻖ ﻓﻘﺎﻟﻮا ﻋﺎﻣﺮ ﺑﻦ اﻷﻛﻮﻉ ﻓﻘﺎﻝ ﻳﺮﺣﻤﻪ اﻟﻠﻪ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ اﻟﻘﻮﻡ ﻭﺟﺒﺖ ﺃﻱ ﺛﺒﺘﺖ ﻟﻪ اﻟﺸﻬﺎﺩﺓ ﻭﺳﺘﻘﻊ ﻗﺮﻳﺒﺎ ﻭﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﻋﻨﺪﻫﻢ ﺃﻥ ﻣﻦ ﺩﻋﺎ ﻟﻪ

ﺑﻬﺬا اﻟﺪﻋﺎء ﻓﻲ ﻣﺜﻞ ﻫﺬا اﻟﻤﻮﻃﻦ اﺳﺘﺸﻬﺪ ﻓﻠﺬﻟﻚ ﻗﺎﻟﻮا ﻫﻼ ﺃﻣﺘﻌﺘﻨﺎ ﺑﻪ ﺃﻱ ﻭﺩﺩﻧﺎ ﺃﻧﻚ ﺃﺧﺮﺕ اﻟﺪﻋﺎء ﻟﻪ ﺑﻬﺬا ﺇﻟﻰ ﻭﻗﺖ ﺁﺧﺮ ﻟﻨﺘﻤﺘﻊ ﺑﻤﺼﺎﺣﺒﺘﻪ ﻭﺭﺅﻳﺘﻪ ﻣﺪﺓ ﻭاﺳﺘﺸﻬﺪ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻳﻮﻡ ﺧﻴﺒﺮ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺭﻭاﺣﺔ ﻛﺎﻥ ﻳﺤﺪﻭ ﺑﻴﻦ ﻳﺪﻳﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻲ اﻟﺴﻔﺮ ﺭﻭﻯ اﻟﺘﺮﻣﺬﻱ ﻓﻲ اﻟﺸﻤﺎﺋﻞ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺃﻧﻪ

ﺩﺧﻞ ﻣﻜﺔ ﻓﻲ ﻋﻤﺮﺓ اﻟﻘﻀﺎء ﻭاﺑﻦ ﺭﻭاﺣﺔ ﺁﺧﺬ ﺑﺰﻣﺎﻡ ﺭاﺣﻠﺘﻪ ﻳﺮﺗﺠﺰ ﻓﻴﻘﻮﻝ // (ﻣﻦ اﻟﺮﺟﺰ) //

(ﺧﻠﻮا ﺑﻨﻲ اﻟﻜﻔﺎﺭ ﻋﻦ ﺳﺒﻴﻠﻪ ... ﻗﺪ ﺃﻧﺰﻝ اﻟﺮﺣﻤﻦ ﻓﻲ ﺗﻨﺰﻳﻠﻪ)

(ﺑﺄﻥ ﺧﻴﺮ اﻟﻘﺘﻞ ﻓﻲ ﺳﺒﻴﻠﻪ ... ﺃﻟﻴﻮﻡ ﻧﻀﺮﺑﻜﻢ ﻋﻠﻰ ﺗﻨﺰﻳﻠﻪ)

(ﺿﺮﺑﺎ ﻳﺰﻳﻞ اﻟﻬﺎﻡ ﻋﻦ ﻣﻘﻴﻠﻪ ... ﻭﻳﺬﻫﻞ اﻟﺨﻠﻴﻞ ﻋﻦ ﺧﻠﻴﻠﻪ)

(ﻳﺎ ﺭﺏ ﺇﻧﻲ ﻣﺆﻣﻦ ﺑﻘﻴﻠﻪ ... ﺇﻧﻲ ﺭﺃﻳﺖ اﻟﺤﻖ ﻓﻲ ﻗﺒﻮﻟﻪ)

ﻭاﻟﺒﺮاء ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﺃﻧﺲ ﻛﺎﻥ اﻟﺒﺮاء ﺑﻦ ﻣﺎﻟﻚ ﻳﺤﺪﻭ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺃﻧﺠﺸﺔ ﻳﺤﺪﻭ ﺑﺎﻟﻨﺴﺎء ﻭﻣﻦ ﺣﺮاﺳﻪ ﺃﺑﻮ ﻗﺘﺎﺩﺓ اﻷﻧﺼﺎﺭﻱ ﺣﺎﺭﺱ ﺭﺳﻮﻝ اﻟﻠﻪ

  ﻭﻓﻰ اﺳﻤﻪ ﺃﻗﻮاﻝ ﺃﺷﻬﺮﻫﺎاﻟﺤﺎﺭﺙ ﺑﻦ ﺭﺑﻌﻲ ﺷﻬﺪ ﺃﺣﺪا ﻭاﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻭﺭﻭﻯ ﻋﻦ ﺭﺳﻮﻝ اﻟﻠﻪ
ﻣﺎﺋﺔ ﻭﺳﺒﻌﻴﻦ ﺣﺪﻳﺜﺎ ﻗﻴﻞ ﺇﻧﻪ ﺷﻬﺪ ﺑﺪﺭا ﻭﻟﻢ ﻳﺼﺢ ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺭﻳﺤﺎﻧﺔ ﺭﺟﻞ ﻣﻦ اﻷﻧﺼﺎﺭ ﺭﻭﻯ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﺮﺟﺎﻝ ﺛﻘﺎﺕ ﻭاﻟﻄﺒﺮاﻧﻲ ﻋﻨﻪ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ ﻛﻨﺎ ﻣﻊ ﺭﺳﻮﻝ اﻟﻠﻪ
ﻓﻲ ﻏﺰاﺓ ﻓﺄﺗﻴﻨﺎ ﺫاﺕ ﻟﻴﻠﺔ ﻋﻠﻰ ﺷﺮﻑ ﻓﺒﺘﻨﺎ ﻋﻠﻴﻪ ﻓﺄﺻﺎﺑﻨﺎ ﻋﻠﻴﻪ ﺑﺮﺩ ﺷﺪﻳﺪ ﺣﺘﻰ ﺭﺃﻳﺖ ﻣﻦ ﻳﺤﻔﺮ ﻓﻲ اﻷﺭﺽ ﻣﻦ ﺣﻔﺮﺓ ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ ﻭﻳﻠﻘﻲ ﻋﻠﻴﻪ ﺟﺤﻔﺘﻪ ﻳﻌﻨﻰ اﻟﺘﺮﺱ ﻓﻠﻤﺎ ﺭﺃﻯ ﺭﺳﻮﻝ اﻟﻠﻪ
ﺫﻟﻚ ﺑﺎﻟﻨﺎﺱ ﻗﺎﻝ ﻣﻦ ﻳﺤﺮﺳﻨﻰ اﻟﻠﻴﻠﺔ ﻭﺃﺩﻋﻮ اﻟﻠﻪ ﺩﻋﺎء ﻳﻜﻮﻥ ﻓﻴﻪ ﻓﻀﻼ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ اﻷﻧﺼﺎﺭ ﺃﻧﺎ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻓﻔﺘﺢ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺑﺎﻟﺪﻋﺎء ﻓﺄﻛﺜﺮ ﻣﻨﻪ ﻗﺎﻝ ﺃﺑﻮ ﺭﻳﺤﺎﻧﺔ ﻓﻠﻤﺎ ﺳﻤﻌﺖ ﻣﺎ ﺩﻋﺎ ﺑﻪ ﺭﺳﻮﻝ اﻟﻠﻪ
ﻗﻠﺖ ﺃﻧﺎ ﺭﺟﻞ ﺁﺧﺮ ﻓﻘﺎﻝ اﺩﻧﻪ ﻓﺪﻧﻮﺕ ﻓﻘﺎﻝ ﻣﻦ ﺃﻧﺖ ﻓﻘﻠﺖ ﺃﻧﺎ ﺃﺑﻮ ﺭﻳﺤﺎﻧﺔ ﻓﺪﻋﺎ ﻟﻲ ﺑﺪﻋﺎء ﺩﻭﻥ ﺩﻋﺎﺋﻪ ﻟﻷﻧﺼﺎﺭﻱ ﻭﻣﻨﻬﻢ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻳﻮﻡ ﺑﺪﺭ ﺣﻴﻦ ﻧﺎﻡ ﻓﻲ اﻟﻌﺮﻳﺶ ﺫﻛﺮﻩ اﺑﻦ ﻋﺒﺪ ﻗﻴﺲ ﻭﻣﻨﻬﻢ اﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ﺣﻴﻦ ﻭﻗﻒ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﻟﺴﻴﻒ ﻳﻮﻡ اﻟﺤﺪﻳﺒﻴﺔ ﻭﻋﺮﻭﺓ ﺑﻦ ﻣﺴﻌﻮﺩ اﻟﺜﻘﻔﻲ ﻳﻜﻠﻤﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﻳﻠﻤﺲ ﻟﺤﻴﺘﻪ ﻓﻀﺮﺏ اﻟﻤﻐﻴﺮﺓ ﻳﺪﻩ ﺑﻨﻌﻞ اﻟﺴﻴﻒ ﻭﻗﺎﻝ اﻛﻔﻒ ﻳﺪﻙ ﻋﻦ ﻟﺤﻴﺔ ﺭﺳﻮﻝ اﻟﻠﻪ
ﻭﻛﺎﻥ ﺇﺫ ﺫاﻙ ﻋﺮﻭﺓ ﻟﻢ ﻳﺴﻠﻢ ﻭﻣﻨﻬﻢ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺣﺮﺳﻪ ﻳﻮﻡ ﺃﺣﺪ ﻭﻣﻨﻬﻢ اﻟﺰﺑﻴﺮ ﺑﻦ اﻟﻌﻮاﻡ ﻳﻮﻡ اﻟﺨﻨﺪﻕ ﻭﻣﻨﻬﻢ ﻣﺮﺛﺪ ﺑﻦ ﺃﺑﻲ ﻣﺮﺛﺪ اﻟﻐﻨﻮﻱ ﺑﻮاﺩﻱ اﻟﻘﺮﻯ ﺫﻛﺮﻩ ﺫﻛﻮاﻥ ﺑﻦ ﻋﺒﺪ ﻗﻴﺲ ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺃﻳﻮﺏ اﻷﻧﺼﺎﺭﻱ ﻭﻗﺖ ﺩﺧﻮﻟﻪ ﺑﺼﻔﻴﺔ ﺑﺨﻴﺒﺮ ﺃﻭ ﺑﺒﻌﺾ اﻟﻄﺮﻕ ﻓﺪﻋﺎ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻘﺎﻝ ﻟﻪ ﺣﺮﺳﻚ اﻟﻠﻪ ﻳﺎ ﺃﺑﺎ ﺃﻳﻮﺏ ﻛﻤﺎ ﺑﺖ ﺗﺤﺮﺱ ﻧﺒﻴﻪ ﻗﺎﻝ اﻟﺴﻬﻴﻠﻲ ﻓﻲ اﻟﺮﻭﺽ اﻷﻧﻒ ﻓﺤﺮﺱ اﻟﻠﻪ ﺃﺑﺎ ﺃﻳﻮﺏ ﺑﻬﺬﻩ اﻟﺪﻋﻮﺓ ﺣﺘﻰ ﺃﻥ اﻟﺮﻭﻡ ﻟﺘﺤﺮﺱ ﻗﺒﺮﻩ ﻭﻳﺴﺘﺴﻘﻮﻥ ﺑﻪ ﻭﺫﻟﻚ ﺃﻧﻪ ﻏﺰا ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ ﺧﻤﺴﻴﻦ ﻣﻦ اﻟﻬﺠﺮﺓ ﻓﻠﻤﺎ ﺑﻠﻐﻮا اﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﺗﻮﻓﻲ ﺃﺑﻮ ﺃﻳﻮﺏ ﻫﻨﺎﻙ ﺷﻬﻴﺪا ﻭﻛﺎﻥ ﻗﺪ ﺃﻭﺻﻰ ﺇﻟﻰ ﻳﺰﻳﺪ ﺃﻥ ﻳﺪﻓﻨﻪ ﻓﻲ ﺃﻗﺮﺏ ﻣﻮﺿﻊ ﻣﻦ ﻣﺪﻳﻨﺔ اﻟﺮﻭﻡ ﻓﺮﻛﺐ اﻟﻤﺴﻠﻤﻮﻥ ﻭﻣﺸﻮا ﺑﻪ ﺣﺘﻰ ﺇﺫا ﻟﻢ ﻳﺤﺪﻭا ﻣﺴﺎﻏﺎ ﺩﻓﻨﻮﻩ ﻓﺴﺄﻟﺘﻬﻢ اﻟﺮﻭﻡ ﻋﻦ ﺷﺄﻧﻬﻢ ﻓﺄﺧﺒﺮﻭﻫﻢ ﺃﻧﻪ ﻛﺒﻴﺮ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ اﻟﻠﻪ
ﻓﻘﺎﻟﺖ اﻟﺮﻭﻡ ﻟﻴﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻣﺎ ﺃﺣﻤﻘﻚ ﻭﺃﺣﻤﻖ ﻣﻦ

ﺃﺭﺳﻠﻚ ﺃﺃﻣﻨﺖ ﺃﻥ ﻧﻨﺒﺸﻪ ﺑﻌﺪﻙ ﻓﻨﺤﺮﻕ ﻋﻈﺎﻣﻪ ﻓﺄﻗﺴﻢ ﻟﻬﻢ ﻳﺰﻳﺪ ﻟﺌﻦ ﻓﻌﻠﻮا ﺫﻟﻚ ﻟﻴﻬﺪﻣﻦ ﻛﻞ ﻛﻨﻴﺴﺔ ﻟﻬﻢ ﺑﺄﺭﺽ اﻟﻌﺮﺏ ﻭﻳﻨﺒﺶ ﻗﺒﻮﺭﻫﻢ ﻓﺤﻴﻨﺌﺬ ﺣﻠﻔﻮا ﻟﻪ ﺑﺪﻳﻨﻬﻢ ﻟﻴﻜﺮﻣﻦ ﻗﺒﺮﻩ ﻭﻟﻴﺤﺮﺳﻨﻪ ﻣﺎ اﺳﺘﻄﺎﻋﻮا ﻓﺬﻟﻚ ﺃﺛﺮ ﺩﻋﻮﺗﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﻣﻨﻬﻢ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﺑﻮاﺩﻱ اﻟﻘﺮﻯ ﺭﻭﻯ ﺃﺑﻮ اﻟﻘﺎﺳﻢ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻟﻠﻐﻮﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﺑﺎﺕ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺫاﺕ ﻟﻴﻠﺔ ﻓﻘﺎﻝ ﻟﻴﺖ ﺭﺟﻼ ﺻﺎﻟﺤﺎ ﻳﺤﺮﺳﻨﻲ ﻗﺎﻟﺖ ﺇﺫ ﺳﻤﻌﺖ اﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻓﻘﺎﻝ ﻣﻦ ﻫﺬا ﻗﺎﻝ ﺃﻧﺎ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﺃﻧﺎ ﺃﺣﺮﺳﻚ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﻗﺎﻟﺖ ﻓﻨﺎﻡ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺣﺘﻰ ﺳﻤﻌﺖ ﻏﻄﻴﻄﻪ ﻭﻣﻨﻬﻢ ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ﻭﻫﻮ اﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﺣﺮﺳﻪ ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﺁﻳﺔ ( {ﻭاﻟﻠﻪ ﻳﻌﺼﻤﻚ ﻣﻦ اﻟﻨﺎﺱ} 

ﺧﺮﺝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺄﺧﺒﺮﻫﻢ ﻭﺻﺮﻑ اﻟﺤﺮﺱ ﻭﺃﻣﺎ ﺧﻴﻠﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺎﻟﺴﻜﺐ ﺑﻔﺘﺢ اﻟﺴﻴﻦ ﻭﺳﻜﻮﻥ اﻟﻜﺎﻑ ﻳﻘﺎﻝ ﻓﺮﺱ ﺳﻜﺐ ﺃﻱ ﻛﺜﻴﺮ اﻟﺠﺮﻱ ﻛﺄﻧﻤﺎ ﻳﺼﺐ ﺟﺮﻳﻪ ﺻﺒﺎ ﻭﺃﺻﻠﻪ ﻣﻦ ﺳﻜﺐ اﻟﻤﺎء ﻳﺴﻜﺒﻪ ﻭﻫﻮ ﺃﻭﻝ ﻓﺮﺱ ﻣﻠﻜﻪ اﺷﺘﺮاﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺑﻌﺸﺮ ﺃﻭاﻕ ﻭﻛﺎﻥ ﺃﻏﺮ ﻣﺤﺠﻼ ﻃﻠﻖ اﻟﻴﻤﻨﻰ ﻛﻤﻴﺘﺎ ﻭﻗﺎﻝ اﺑﻦ اﻷﺛﻴﺮ ﻛﺎﻥ ﺃﺩﻫﻢ ﻭاﻟﻤﺮﺗﺠﺰ ﺳﻤﻲ ﺑﻪ ﻟﺤﺴﻦ ﺻﻬﻴﻠﻪ ﻣﺄﺧﻮﺫ ﻣﻦ اﻟﺮﺟﺰ اﻟﺬﻱ ﻫﻮ ﺿﺮﺏ ﻣﻦ اﻟﺸﻌﺮ ﻭﻛﺎﻥ ﺃﺑﻴﺾ ﻭﻫﻮ اﻟﺬﻱ ﺷﻬﺪ ﻓﻴﻪ ﺧﺰﻳﻤﺔ ﺑﻦ ﺛﺎﺑﺖ ﻓﺠﻌﻞ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺷﻬﺎﺩﺗﻪ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ ﻭﻗﺎﻝ ﻣﻦ ﺷﻬﺪ ﻟﻪ ﺧﺰﻳﻤﺔ ﻛﻔﻰ ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ

ﻭاﻟﻈﺮﺏ ﺑﺎﻟﻈﺎء اﻟﻤﻌﺠﻤﺔ ﺁﺧﺮﻩ ﻣﻮﺣﺪﺓ ﻭاﺣﺪ اﻟﻈﺮاﺏ ﻟﻠﺠﻴﻞ اﻟﺼﻐﻴﺮ ﺳﻤﻲ ﺑﻪ ﻟﻜﺒﺮﻩ ﻭﺳﻤﻨﻪ ﻭﻗﻴﻞ ﻟﻘﻮﺗﻪ ﻭﺻﻼﺑﺔ ﺭﺟﻠﻴﻪ ﺃﻫﺪاﻩ ﻟﻪ ﻓﺮﻭﺓ ﺑﻦ ﻋﻤﺮﻭ اﻟﺠﺬاﻣﻲ ﻭاﻟﻠﺤﻴﻒ ﺑﺎﻟﻤﻬﻤﻠﺔ ﻭاﻟﻔﺎء ﺃﻫﺪاﻩ ﻟﻪ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ اﻟﺒﺮاء ﺳﻤﻲ ﻟﺴﻤﻨﻪ ﻭﻛﺒﺮﻩ ﻛﺄﻧﻪ ﻳﻠﺤﻒ اﻷﺭﺽ ﺃﻱ ﻳﻐﻄﻴﻬﺎ ﺑﺬﻳﻠﻪ ﻟﻄﻮﻟﻪ ﻓﻌﻴﻞ ﺑﻤﻌﻨﻰ ﻓﺎﻋﻞ ﻳﻘﺎﻝ ﻟﺤﻔﺖ اﻟﺮﺟﻞ ﺑﺎﻟﻠﺤﺎﻑ ﻃﺮﺣﺘﻪ ﻋﻠﻴﻪ ﻭﻳﺮﻭﻯ ﺑﺎﻟﺠﻴﻢ ﻭﺑﺎﻟﺨﺎء اﻟﻤﻌﺠﻤﺔ ﺭﻭاﻩ اﻟﺒﺨﺎﺭﻱ ﻭﻟﻢ ﻳﺘﺤﻘﻘﻪ

ﻭاﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺤﺎء اﻟﻤﻬﻤﻠﺔ ﻗﺎﻟﻪ اﺑﻦ اﻷﺛﻴﺮ ﻓﻲ اﻟﻨﻬﺎﻳﺔ ﻭاﻟﻠﺰاﺯ ﺳﻤﻰ ﺑﻪ ﻟﺘﻠﺰﺯﻩ ﻭاﺟﺘﻤﺎﻉ ﺧﻠﻘﻪ ﻟﺰ ﺑﻪ اﻟﺸﻲء ﻟﺰﻕ ﺑﻪ ﻛﺄﻧﻪ ﻳﻠﺰﻕ ﺑﺎﻟﻤﻄﻠﻮﺏ ﻟﺴﺮﻋﺘﻪ ﻭﻫﺬا ﺃﻫﺪاﻩ ﻟﻪ اﻟﻤﻘﻮﻗﺲ ﻭاﻟﻮﺭﺩ ﻗﺎﻝ اﺑﻦ ﺳﻌﺪ ﺃﻫﺪاﻩ ﻟﻪ ﺗﻤﻴﻢ اﻟﺪاﺭﻱ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﻓﺄﻋﻄﺎﻩ ﻋﻤﺮ ﻓﺤﻤﻞ ﻋﻠﻴﻪ ﻓﻲ ﺳﺒﻴﻞ اﻟﻠﻪ ﺛﻢ ﻭﺟﺪﻩ ﻳﺒﺎﻉ ﺑﺮﺧﺺ ﻓﺎﺷﺘﺮاﻩ ﻭﺳﺒﺤﺔ ﺑﺎﻟﻀﻢ ﻭاﻟﻤﻮﺣﺪﺓ ﻣﻦ ﻗﻮﻟﻬﻢ ﻓﺮﺱ ﺳﺎﺑﺢ ﺇﺫا ﻛﺎﻥ ﺣﺴﻦ ﻣﺪ اﻟﻴﺪﻳﻦ ﻓﻲ اﻟﺠﺮﻱ ﻗﺎﻝ اﺑﻦ اﻟﺘﻴﻦ ﻫﻲ ﻓﺮﺱ ﺷﻘﺮاء اﺷﺘﺮاﻫﺎ ﻣﻦ ﺃﻋﺮاﺑﻲ ﻣﻦ ﺟﻬﻴﻨﺔ ﺑﻌﺸﺮ ﻣﻦ اﻹﺑﻞ ﻓﻬﺬﻩ ﺳﺒﻌﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻭﺫﻛﺮ اﺑﻦ ﺑﻨﻴﻦ ﻓﻴﻤﺎ ﺣﻜﺎﻩ اﻟﺤﺎﻓﻆ اﻟﺪﻣﻴﺎﻃﻲ اﻟﺒﺤﺮ ﻓﻲ ﺧﻴﻠﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻗﺎﻝ ﻭﻛﺎﻥ اﺷﺘﺮاﻩ ﻣﻦ ﺗﺠﺮ ﻗﺪﻣﻮا ﻣﻦ اﻟﻴﻤﻦ ﻓﺴﺒﻖ ﻋﻠﻴﻪ ﻣﺮاﺕ ﻓﺠﺜﺎ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻭﻣﺴﺢ ﻭﺟﻬﻪ ﻭﻗﺎﻝ ﻣﺎ ﺃﻧﺖ ﺇﻻ ﺑﺤﺮ ﻓﺴﻤﻰ ﺑﺤﺮا ﻗﺎﻝ اﺑﻦ اﻷﺛﻴﺮ ﻭﻛﺎﻥ ﻟﻮﻧﻪ ﻛﻤﻴﺘﺎ ﻭاﻟﺴﺠﻞ ﺑﻜﺴﺮ اﻟﺴﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ اﻟﺠﻴﻢ ﺫﻛﺮﻩ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻴﻦ اﺑﻦ ﻋﺒﺪﻭﺱ اﻟﻜﻮﻓﻲ ﻭﻟﻌﻠﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻬﻢ ﺳﺠﻠﺖ ﻓﻲ اﻟﻤﺎء ﻓﺎﻧﺴﺠﻞ ﺇﺫا ﺻﺒﺒﺘﻪ ﻓﺎﻧﺼﺐ ﻭﺫﻭ ﻟﻤﻠﺔ ﺑﻜﺴﺮ اﻟﻻﻡ ﻭﺷﺪ اﻟﻤﻴﻢ ﺫﻛﺮﻩ اﺑﻦ ﺣﺒﻴﺐ ﻭﺫﻭ اﻟﻌﻘﺎﺭ ﺑﻀﻢ اﻟﻌﻴﻦ ﻭﺷﺪ اﻟﻘﺎﻑ ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ ﺗﺨﻔﻴﻔﻬﺎ ﻭاﻟﺴﺮﺣﺎﻥ ﺑﻜﺴﺮ اﻟﺴﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ اﻟﺮاء ﺫﻛﺮﻩ اﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻭاﻟﻄﺮﻑ ﺑﻜﺴﺮ اﻟﻄﺎء ﻭﺳﻜﻮﻥ اﻟﺮاء ﺑﻌﺪﻫﺎ ﺫﻛﺮﻩ اﺑﻦ ﻗﺘﻴﺒﺔ ﻓﻲ اﻟﻤﻌﺎﺭﻑ ﻭﺫﻛﺮ ﺃﻥ ﻓﻲ ﺭﻭاﻳﺔ ﺃﻧﻪ ﻫﻮ اﻟﺬﻱ اﺷﺘﺮاﻩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻦ اﻷﻋﺮاﺑﻲ ﻭﺷﻬﺪ ﻟﻪ ﺧﺰﻳﻤﺔ اﺑﻦ ﺛﺎﺑﺖ ﻓﻴﻪ ﻭاﻟﻤﺮﺗﺠﻞ ﺑﻜﺴﺮ اﻟﺠﻴﻢ ﺫﻛﺮﻩ اﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻣﻦ ﻗﻮﻟﻬﻢ اﺭﺗﺠﻞ اﻟﻔﺮﺱ اﺭﺗﺠﺎﻻ ﺇﺫا ﺧﻠﻂ اﻟﻌﻨﻖ ﺑﺸﻲء ﻣﻦ اﻟﻬﻤﻠﺠﺔ ﻭاﻟﻤﺮﻭاﺡ ﺑﻜﺴﺮ اﻟﻤﻴﻢ ﻣﻦ ﺃﺑﻨﻴﺔ اﻟﻤﺒﺎﻟﻐﺔ ﻛﺎﻟﻤﻄﻌﺎﻡ ﻣﺸﺘﻖ ﻣﻦ اﻟﺮﻳﺢ ﻟﺴﺮﻋﺘﻪ ﺃﻭ ﻣﻦ اﻟﺮﻭاﺡ ﻟﺘﻮﺳﻌﻪ ﻓﻲ اﻟﺠﺮﻯ ﺃﻫﺪاﻩ ﻟﻪ ﻗﻮﻡ ﻣﻦ ﻣﺬﺣﺞ ﺫﻛﺮﻩ اﺑﻦ ﺳﻌﺪ ﻭﻣﻼﻭﺡ ﺑﻀﻢ اﻟﻤﻴﻢ ﻭﻛﺴﺮ اﻟﻮاﻭ ﺫﻛﺮﻩ اﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻭاﻟﻤﻨﺪﻭﺏ ﺫﻛﺮﻩ ﺑﻌﻀﻬﻢ ﻓﻲ ﺧﻴﻠﻪ

ﻭﻛﺎﻥ ﺩﻓﺘﺎ ﺳﺮﺟﻪ ﻣﻦ ﻟﻴﻒ

ﻭﺃﻣﺎ ﺳﻼﺣﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻜﺎﻥ ﻟﻪ ﺗﺴﻌﺔ ﺃﺳﻴﺎﻑ

ﻣﺄﺑﻮﺭ ﻭﻫﻮ ﺃﻭﻝ ﺳﻴﻒ ﻣﻠﻜﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭﻫﻮ اﻟﺬﻱ ﻳﻘﺎﻝ ﺇﻧﻪ ﻗﺪﻡ ﺑﻪ ﺇﻟﻰ اﻟﻤﺪﻳﻨﺔ ﻓﻲ اﻟﻬﺠﺮﺓ

اﻟﻌﻀﺐ ﺑﻌﻴﻦ ﻣﻬﻤﻠﺔ ﻭﺿﺎﺩ ﻣﻌﺠﻤﺔ ﻭﻣﻌﻨﺎﻩ اﻟﻘﺎﻃﻊ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺣﻴﻦ ﺳﺎﺭ ﺇﻟﻰ ﻏﺰﻭﺓ ﺑﺪﺭ ﺫﻭ اﻟﻔﻘﺎﺭ ﻷﻧﻪ ﻛﺎﻥ ﻭﺳﻄﻪ ﻣﺜﻞ ﻓﻘﺎﺭ اﻟﻈﻬﺮ ﻭﻳﺠﻮﺯ ﻓﻲ ﻓﺎﺋﻪ اﻟﻔﺘﺢ ﻭاﻟﻜﺴﺮ ﻭﺻﺎﺭ ﺇﻟﻴﻪ ﻳﻮﻡ ﺑﺪﺭ ﻭﻛﺎﻥ ﻟﻠﻌﺎﺻﻲ ﺑﻦ ﻣﻨﺒﻪ ﺑﻦ اﻟﺤﺠﺎﺝ اﻟﺠﻤﺤﻲ ﻓﻜﺎﻥ ﻫﺬا اﻟﺴﻴﻒ ﻻ ﻳﻔﺎﺭﻗﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻳﻜﻮﻥ ﻣﻌﻪ ﻓﻲ ﻛﻞ ﺣﺮﺏ ﻳﺸﻬﺪﻫﺎ ﻭﻛﺎﻧﺖ ﻗﺎﺋﻤﺘﻪ ﻭﻗﺒﻴﻌﺘﻪ ﻭﺣﻠﻘﺘﻪ ﻭﺫﺅاﺑﺘﻪ ﻭﺑﻜﺮاﺗﻪ ﻭﻧﻌﻠﻪ ﻣﻦ ﻓﻀﺔ ﻭﻫﻮ اﻟﺬﻱ ﺻﺎﺭ ﺇﻟﻰ اﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻓﻘﻴﻞ ﻻ ﺳﻴﻒ ﺇﻻ ﺫﻭ اﻟﻔﻘﺎﺭ ﻭﻻ ﻓﺘﻰ ﺇﻻ ﻋﻠﻲ اﻟﻘﻠﻌﻲ ﺑﻀﻢ اﻟﻘﺎﻑ ﻭﻓﺘﺢ اﻟﻻﻡ ﻭﻫﻮ اﻟﺬﻱ ﺃﺻﺎﺑﻪ ﻣﻦ ﻗﻠﻊ ﻣﻮﺿﻊ ﺑﺎﻟﺒﺎﺩﻳﺔ اﻟﺒﺘﺎﺭ ﺃﻱ اﻟﻘﺎﻃﻊ اﻟﺤﺘﻒ ﻭﻫﻮ اﻟﻤﻮﺕ اﻟﻤﺨﺬﻡ ﻭﻫﻮ اﻟﻘﺎﻃﻊ اﻟﺮﺳﻮﺏ ﺃﻱ اﻟﺬﻱ ﻳﻤﻀﻲ ﻓﻲ اﻟﻀﺮﺑﺔ ﻭﻳﻐﻴﺐ ﻓﻴﻬﺎ ﻭﻫﻮ ﻓﻌﻮﻝ ﻣﻦ ﺭﺳﺐ ﻳﺮﺳﻞ ﺇﺫا ﺫﻫﺐ ﺇﻟﻰ ﺃﺳﻔﻞ ﻭﺇﺫا ﺛﺒﺖ ﺃﺻﺎﺏ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ اﻟﻤﺨﺬﻡ ﻭاﻟﺮﺳﻮﺏ ﻣﻦ اﻟﻔﻠﺲ ﺑﻀﻢ اﻟﻔﺎء ﻭﺳﻜﻮﻥ اﻟﻻﻡ اﺳﻢ ﺻﻨﻢ ﻛﺎﻥ ﻟﻄﻲء ﻭﻛﺎﻥ ﻟﻪ ﺳﻴﻒ اﺳﻤﻪ

ﻭﺃﺭﻣﺎﺣﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ اﻟﻤﺜﻮﻯ ﻗﺎﻝ اﺑﻦ اﻷﺛﻴﺮ ﺳﻤﻰ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﺜﻮﻯ اﻟﻤﻄﻌﻮﻥ ﺑﻪ ﻣﻦ اﻟﺜﻮﻯ ﻭﻫﻮ اﻹﻗﺎﻣﺔ ﻭاﻟﻤﺜﻨﻰ ﻭﺭﻣﺤﺎﻥ ﺁﺧﺮاﻥ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺣﺮﺑﺔ ﻛﺒﻴﺮﺓ اﺳﻤﻬﺎ اﻟﺒﻴﻀﺎء ﻭﺣﺮﺑﺔ ﺻﻐﻴﺮﺓ ﺩﻭﻥ اﻟﺮﻣﺢ ﺷﺒﻪ اﻟﻌﻜﺎﺯﺓ ﻳﻘﺎﻝ ﻟﻬﺎ اﻟﻌﻨﺰﺓ ﻭﻛﺎﻧﺖ ﺗﺮﻛﺰ ﺃﻣﺎﻣﻪ ﻭﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ ﻓﻲ اﻟﺴﻔﺮ ﻭﺑﺬﻟﻚ اﻏﺘﺮ ﺑﻌﺾ اﻟﻌﻨﺰﻳﻴﻦ ﻓﻘﺎﻝ ﺻﻠﻰ اﻟﻨﺒﻲ

ﺇﻟﻴﻨﺎ ﻇﻨﺎ ﻣﻨﻪ ﺃﻧﻬﺎ اﻟﻘﺒﻴﻠﺔ اﻟﺘﻲ ﻫﻮ ﻣﻨﻬﺎ ﻭﺇﻧﻤﺎ ﻫﻲ اﻟﻌﻜﺎﺯﺓ ﻛﻤﺎ ﺭﺃﻳﺖ ﻭﺃﻣﺎ ﺃﺩﺭاﻋﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺴﺒﻊ ﺫاﺕ اﻟﻔﻀﻮﻝ ﺑﺎﻟﻀﺎﺩ اﻟﻤﻌﺠﻤﺔ ﻟﻄﻮﻟﻬﺎ ﺃﺭﺳﻠﻬﺎ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺣﻴﻦ ﺳﺎﺭ ﺇﻟﻰ ﺑﺪﺭ ﻭﻫﻲ اﻟﺘﻲ ﺭﻫﻨﻬﺎ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ

ﻋﻨﺪ ﺃﺑﻲ اﻟﺸﺤﻢ اﻟﻴﻬﻮﺩﻱ ﻋﻠﻰ ﺛﻼﺛﻴﻦ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﻴﺮ ﻭﻛﺎﻥ اﻟﺪﻳﻦ ﺇﻟﻰ ﺳﻨﺔ ﻭﺫاﺕ اﻟﻮﺷﺎﺡ ﻭﺫاﺕ اﻟﺤﻮاﺷﻲ ﻭاﻟﺴﻐﺪﻳﺔ ﺑﺎﻟﺴﻴﻦ اﻟﻤﻬﻤﻠﺔ ﻭاﻟﻐﻴﻦ اﻟﻤﻌﺠﻤﺔ ﻭﻫﻲ ﺩﺭﻉ ﻋﻜﺒﺮاء ﻟﻘﻴﻨﻘﺎﻋﻲ ﻗﻴﻞ ﻭﻫﻲ ﺩﺭﻉ ﺩاﻭﺩ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ اﻟﺘﻲ ﻟﺒﺴﻬﺎ ﺣﻴﻦ ﻗﺘﻞ ﺟﺎﻟﻮﺕ ﻭﻓﻀﺔ ﻭﻛﺎﻥ ﺃﺻﺎﺑﻬﺎ ﻣﻦ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ ﻭاﻟﺒﺘﺮاء ﻟﻘﺼﺮﻫﺎ ﻭاﻟﺨﺮﻧﻖ ﺑﺎﺳﻢ ﻭﻟﺪ اﻷﺭﻧﺐ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻳﻮﻡ ﺃﺣﺪ ﺩﺭﻋﺎﻥ ﺫاﺕ اﻟﻔﻀﻮﻝ ﻭﻓﻀﺔ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻳﻮﻡ ﺧﻴﺒﺮ ﺩﺭﻋﺎﻥ ﺫاﺕ اﻟﻔﻀﻮﻝ ﻭاﻟﺴﻐﺪﻳﺔ ﻭﺃﻣﺎ ﺃﻗﻮاﺳﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﻜﺎﻧﺖ ﺳﺘﺔ اﻷﻭﻟﻰ اﻟﺰﻭﺭاء ﻭﺛﻼﺙ ﻣﻦ ﺳﻼﺡ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ اﻟﺮﻭﺣﺎء ﻭاﻟﺼﻔﺮاء ﻭﺷﻮﺣﻂ ﻭاﻟﻜﺘﻮﻡ ﻛﺴﺮﺕ ﻳﻮﻡ ﺃﺣﺪ ﻓﺄﺧﺬﻫﺎ ﻗﺘﺎﺩﺓ ﻭاﻟﺴﺪاﺩ ﻭﻛﺎﻧﺖ ﻟﻪ ﺟﻌﺒﺔ ﺗﺴﻤﻰ اﻟﻜﺎﻓﻮﺭ ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﻨﻄﻘﺔ ﻣﻦ ﺃﺩﻳﻢ ﻓﻴﻬﺎ ﺛﻼﺙ ﺣﻠﻖ ﻣﻦ ﻓﻀﺔ ﻭاﻹﺑﺰﻳﻢ ﻣﻦ ﻓﻀﺔ ﻭاﻟﻄﺮﻑ ﻣﻦ ﻓﻀﺔ ﻭﺃﻣﺎ ﺃﺗﺮاﺳﻪ ﻓﻜﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺗﺮﺱ اﺳﻤﻪ اﻟﺰﻟﻮﻕ ﻳﺰﻟﻖ ﻋﻨﻪ اﻟﺴﻼﺡ ﻭﺗﺮﺱ ﻳﻘﺎﻝ ﻟﻪ اﻟﻌﺘﻖ ﻭﺗﺮﺱ ﺃﻫﺪﻯ ﺇﻟﻴﻪ ﻓﻴﻪ ﺻﻮﺭﺓ ﻋﻘﺎﺏ ﺃﻭ ﻛﺒﺶ ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ ﻓﺄﺫﻫﺐ اﻟﻠﻪ ﺗﻠﻚ اﻟﺼﻮﺭﺓ ﻭﺃﻣﺎ ﻏﻨﻤﻪ ﻭﻟﻘﺎﺣﻪ ﻓﻜﺎﻧﺖ ﻟﻪ ﻣﺎﺋﺔ ﺷﺎﺓ ﻭﻛﺎﻧﺖ ﻟﻪ ﺳﺒﻊ ﺃﻋﻨﺰ ﺗﺮﻋﺎﻫﻦ ﺃﻡ ﺃﻳﻤﻦ ﺟﺎﺭﻳﺘﻪ اﻟﺤﺒﺸﻴﺔ ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﻦ اﻟﻠﻘﺎﺡ اﻟﻘﺼﻮﻯ ﻭﻫﻲ اﻟﺘﻲ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ ﺇﻟﻰ اﻟﻤﺪﻳﻨﺔ ﻭاﻟﻌﻀﺒﺎء ﻭاﻟﺠﺪﻋﺎء ﻭﻟﻢ ﻳﻜﻦ ﺑﻬﻤﺎ ﻋﻀﺐ ﻭﻻ ﺟﺪﻉ ﻭﺇﻧﻤﺎ ﺳﻤﻴﺘﺎ ﺑﺬﻟﻚ ﻭﻗﻴﻞ ﻛﺎﻥ ﺑﺄﺫﻧﻬﺎ ﻋﻀﺐ ﻭﻗﻴﻞ اﻟﻌﻀﺒﺎء ﻭاﻟﺠﺪﻋﺎء ﻭاﺣﺪﺓ ﻭاﻟﻌﻀﺒﺎء ﻫﻲ اﻟﺘﻲ ﻛﺎﻧﺖ ﻻ ﺗﺴﺒﻖ ﻓﺠﺎء ﺃﻋﺮاﺑﻲ ﻋﻠﻰ ﻗﻌﻮﺩ ﻟﻪ ﻓﺴﺒﻘﻬﺎ ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ اﻟﻤﺴﻠﻤﻴﻦ ﻓﻘﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺇﻥ ﺣﻘﺎ ﻋﻠﻰ اﻟﻠﻪ ﺃﻻ ﻳﺮﻓﻊ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﻩ اﻟﺪﻧﻴﺎ ﺇﻻ ﻭﺿﻌﻪ ﻭﻏﻨﻢ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻳﻮﻡ ﺑﺪﺭ ﺟﻤﻼ ﻷﺑﻲ ﺟﻬﻞ ﻓﻲ ﺃﻧﻔﻪ ﺑﺮﺓ ﻣﻦ ﻓﻀﺔ ﻓﺄﻫﺪاﻩ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻳﻮﻡ

اﻟﺤﺪﻳﺒﻴﺔ ﻟﻴﻐﻴﻆ ﺑﺬﻟﻚ اﻟﻤﺸﺮﻛﻴﻦ ﻭﻛﺎﻧﺖ ﻟﻪ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻟﻘﺤﺔ ﺃﺭﺳﻞ ﺑﻬﺎ ﺇﻟﻴﻪ ﺳﻌﺪ اﺑﻦ ﻋﺒﺎﺩﺓ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻦ اﻟﺒﻐﺎﻝ ﺧﻤﺲ اﻷﻭﻟﻰ ﺷﻬﺒﺎء ﺃﻫﺪاﻫﺎ ﻟﻪ اﻟﻤﻘﻮﻗﺲ ﻣﻊ ﻣﺎﺭﻳﺔ ﻭﺃﺧﺘﻬﺎ ﻓﻴﻤﺎ ﺃﻫﺪاﻩ ﺇﻟﻴﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻭاﻟﺜﺎﻧﻴﺔ ﻓﻀﺔ ﺃﻫﺪاﻫﺎ ﻟﻪ ﻓﺮﻭﺓ ﺑﻦ ﻋﻤﺮﻭ اﻟﺠﺬاﻣﻲ ﻭاﻟﺜﺎﻟﺜﺔ ﺃﻫﺪاﻫﺎ ﻟﻪ اﺑﻦ اﻟﻌﻜﻤﺎء ﺻﺎﺣﺐ ﺃﻳﻠﺔ اﻟﺮاﺑﻌﺔ ﻣﻦ ﺩﻭﻣﺔ اﻟﺠﻨﺪﻝ اﻟﺨﺎﻣﺴﺔ ﺃﻫﺪاﻫﺎ ﻟﻪ اﻟﻨﺠﺎﺷﻲ ﻭﻗﻴﻞ ﺇﻧﻬﻦ ﺳﺖ ﻭاﻟﺴﺎﺩﺳﺔ ﺃﻫﺪاﻫﺎ ﻟﻪ ﻛﺴﺮﻯ ﻗﺎﻝ ﻓﻲ اﻟﻤﻮاﻫﺐ ﻭﻓﻴﻪ ﻧﻈﺮ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻣﻦ اﻟﺤﻤﻴﺮ ﻋﻔﻴﺮ ﺃﻫﺪاﻩ ﻟﻪ اﻟﻤﻘﻮﻗﺲ ﻭﻛﺎﻥ ﻟﻪ ﺁﺧﺮ ﻳﺴﻤﻰ ﻳﻌﻔﻮﺭ ﺃﺧﺮﺝ اﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺃﺑﻲ ﻣﻨﻈﻮﺭ ﻗﺎﻝ ﻟﻤﺎ ﻓﺘﺢ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺧﻴﺒﺮ ﺃﺻﺎﺏ ﺣﻤﺎﺭا ﺃﺳﻮﺩ ﻓﻜﻠﻢ ﺭﺳﻮﻝ اﻟﻠﻪ

اﻟﺤﻤﺎﺭ ﻓﻜﻠﻤﻪ اﻟﺤﻤﺎﺭ ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻣﺎ اﺳﻤﻚ ﻓﻘﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺷﻬﺎﺏ ﺃﺧﺮﺝ اﻟﻠﻪ ﻣﻦ ﻧﺴﻞ ﺟﺪﻱ ﺳﺘﻴﻦ ﺣﻤﺎﺭا ﻛﻠﻬﻢ ﻻ ﻳﺮﻛﺒﻬﻢ ﺇﻻ ﻧﺒﻲ ﻭﻗﺪ ﻛﻨﺖ ﺃﺗﻮﻗﻌﻚ ﺃﻥ ﺗﺮﻛﺒﻨﻲ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﻧﺴﻞ ﺟﺪﻱ ﻏﻴﺮﻱ ﻭﻻ ﻣﻦ اﻷﻧﺒﻴﺎء ﻏﻴﺮﻙ ﻗﺪ ﻛﻨﺖ ﻗﺒﻠﻚ ﻟﺮﺟﻞ ﻳﻬﻮﺩﻱ ﻭﻛﻨﺖ ﺃﺗﻌﺜﺮ ﺑﻪ ﻋﻤﺪا ﻓﻜﺎﻥ ﻳﺠﻴﻊ ﺑﻄﻨﻲ ﻭﻳﻀﺮﺏ ﻇﻬﺮﻱ ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺄﻧﺖ ﻳﻌﻔﻮﺭ ﻓﻜﺎﻥ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻳﺒﻌﺜﻪ ﺇﻟﻰ ﺑﺎﺏ اﻟﺮﺟﻞ ﻓﻴﺄﺗﻲ اﻟﺒﺎﺏ ﻓﻴﻘﺮﻋﻪ ﺑﺮﺃﺳﻪ ﻓﺈﺫا ﺧﺮﺝ ﺇﻟﻴﻪ ﺻﺎﺣﺐ اﻟﺪاﺭ ﺃﻭﻣﺄ ﺇﻟﻴﻪ ﺃﻥ ﺃﺟﺐ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﻠﻤﺎ ﻗﺒﺾ ﺭﺳﻮﻝ اﻟﻠﻪ

ﺟﺎء ﺇﻟﻰ ﺑﺌﺮ ﻛﺎﻧﺖ ﻷﺑﻲ اﻟﻬﻴﺜﻢ ﺑﻦ اﻟﺘﻴﻬﺎﻥ اﻷﻧﺼﺎﺭﻱ ﻓﺘﺮﺩﻯ ﻓﻴﻬﺎ ﺟﺰﻋﺎ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ

ﻓﻤﺎﺕ ﺭﻭاﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﺑﻨﺤﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻓﺴﻄﺎﻁ ﻳﺴﻤﻰ اﻟﻜﻦ ﻭﻛﺎﻥ ﻟﻪ ﻣﺤﺠﻦ ﻗﺪﺭ ﺫﺭاﻉ ﺃﻭ ﺃﻛﺜﺮ ﻳﻤﺸﻲ ﻭﻳﺮﻛﺐ ﺑﻪ ﻳﻌﻠﻘﻪ ﺑﻴﻦ ﻳﺪﻳﻪ ﻋﻠﻰ ﺑﻌﻴﺮ ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﺨﺼﺮﺓ ﺗﺴﻤﻰ اﻟﻌﺮﺟﻮﻥ ﻭﻛﺎﻥ ﻟﻪ ﻗﻀﻴﺐ ﻣﻦ اﻟﺸﻮﺣﻂ ﻳﺴﻤﻰ اﻟﻤﻤﺸﻮﻕ ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺡ ﻳﺴﻤﻰ اﻟﺮﻳﺎﻥ ﻭﺁﺧﺮ ﻳﺴﻤﻰ ﻣﻐﻴﺜﺎ ﻭﺁﺧﺮ ﻣﻀﺒﺐ ﺑﺴﻠﺴﻠﺔ ﻣﻦ ﻓﻀﺔ ﻓﻲ ﺛﻼﺛﺔ ﻣﻮاﺿﻊ ﻣﻨﻪ ﻭﺁﺧﺮ ﻣﻦ ﻋﻴﺪاﻥ ﺑﻔﺘﺢ اﻟﻌﻴﻦ اﺳﻢ ﺷﺠﺮﺓ ﻣﻌﺮﻭﻓﺔ ﻭﺁﺧﺮ ﻣﻦ ﺯﺟﺎﺝ ﻭﺗﻮﺭ ﻣﻦ ﺣﺠﺎﺭﺓ ﺑﺎﻟﺘﺎء اﻟﻤﺜﻨﺎﺓ ﻓﻮﻕ ﻳﺴﻤﻰ اﻟﻤﺨﻀﺐ ﻭﺭﻛﻮﺓ ﺗﺴﻤﻰ اﻟﺼﺎﺩﺭﺓ ﻭﻣﺨﻀﺐ ﻣﻦ ﻧﺤﺎﺱ ﻭﻣﻐﺘﺴﻞ ﻣﻦ ﺻﻔﺮ ﻭﻣﺪﻫﻦ ﻭﺭﺑﻌﺔ ﺇﺳﻜﻨﺪﺭﻳﺔ ﺗﺠﻌﻞ ﻓﻴﻬﺎ اﻟﻤﺮﺁﺓ ﻭﻣﺸﻂ ﻣﻦ ﻋﺎﺝ ﻭﻫﻮ اﻟﺬﺑﻞ ﻭﻣﻜﺤﻠﺔ ﻳﻜﺘﺤﻞ ﻣﻨﻬﺎ ﻋﻨﺪ اﻟﻨﻮﻡ ﻭﻛﺎﻥ ﻓﻲ اﻟﺮﺑﻌﺔ ﺃﻳﻀﺎ اﻟﻤﻘﺮاﺽ ﻭاﻟﺴﻮاﻙ ﻭﻫﺬﻩ اﻟﺮﺑﻌﺔ ﺃﻫﺪاﻫﺎ ﻟﻪ اﻟﻤﻘﻮﻗﺲ ﺻﺎﺣﺐ ﺇﺳﻜﻨﺪﺭﻳﺔ ﻣﻊ ﻣﺎﺭﻳﺔ ﻭﻣﺎ ﻣﻌﻬﺎ

ﻭﻛﺎﻧﺖ ﻟﻪ ﻗﺼﻌﺔ ﺗﺴﻤﻰ اﻟﻐﺮاء ﺑﺄﺭﺑﻊ ﺣﻠﻖ ﻭﻛﺎﻥ ﻟﻪ ﺻﺎﻉ ﻭﻣﺪ ﻭﻗﻄﻴﻔﺔ ﻭﺳﺮﻳﺮ ﻗﻮاﺋﻤﻪ ﻣﻦ ﺳﺎﺝ ﻭﻓﺮاﺵ ﻣﻦ ﺃﺩﻡ ﺣﺸﻮﻩ ﻟﻴﻒ ﻭﺧﺎﺗﻢ ﻣﻦ ﻓﻀﺔ ﻣﻠﻮﻯ ﺑﻔﺼﺔ ﻭﺧﺎﺗﻢ ﻣﻦ ﻓﻀﺔ ﻓﺼﻪ ﻣﻨﻪ ﻳﺠﻌﻠﻪ ﻓﻲ ﻳﻤﻴﻨﻪ ﻭﻗﻴﻞ ﻛﺎﻥ ﺃﻭﻻ ﻓﻲ ﻳﻤﻴﻨﻪ ﺛﻢ ﺣﻮﻟﻪ ﺇﻟﻰ ﻳﺴﺎﺭﻩ ﻣﻨﻘﻮﺵ ﻋﻠﻴﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ اﻟﻠﻪ ﺛﻼﺛﺔ ﺃﺳﻄﺮ ﻗﺎﻝ اﻹﻣﺎﻡ اﻹﺳﻨﻮﻱ ﻓﻲ ﺣﻔﻈﻲ ﺃﻥ ﺃﻭﻝ اﻷﺳﻄﺮ ﻗﺮﺃﺕ ﻣﺤﻤﺪ ﺛﻢ ﻓﻮﻗﻪ ﺭﺳﻮﻝ ﺛﻢ ﻓﻮﻗﻪ اﻟﻠﻪ ﻓﺴﻄﺮ اﺳﻢ اﻟﻠﻪ اﻷﻋﻠﻰ ﻭﺃﻫﺪﻯ ﻟﻪ اﻟﻨﺠﺎﺷﻲ ﺧﻔﻴﻦ ﺳﺎﺩﺟﻴﻦ ﻓﻠﺒﺴﻬﻤﺎ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺛﻼﺙ ﺟﺒﺎﺕ ﻳﻠﺒﺴﻬﻦ ﻓﻲ اﻟﺤﺮﺏ ﻭﺟﺒﺔ ﺳﻨﺪﺱ ﺃﺧﻀﺮ ﻭﺟﺒﺔ ﻣﻤﺎﻟﺴﺔ ﻭﻋﻤﺎﻣﺔ ﻳﻘﺎﻝ ﻟﻬﺎ اﻟﺴﺤﺎﺏ ﻭﺃﺧﺮﻯ ﺳﻮﺩاء ﺻﻠﻮاﺕ اﻟﻠﻪﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ.انتهى بإ