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قال الإمام ابن القيم رحمه الله: ﻫﻞ ﻳﻤﻜﻦ ﻣﻌﺮﻓﺔ اﻟﺤﺪﻳﺚ اﻟﻤﻮﺿﻮﻉ ﺑﻀﺎﺑﻂ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺳﻨﺪﻩ؟
ﻓﻬﺬا ﺳﺆاﻝ ﻋﻈﻴﻢ اﻟﻘﺪﺭ ﻭﺇﻧﻤﺎ ﻳﻌﻠﻢ ﺫﻟﻚ ﻣﻦ ﺗﻀﻠﻊ ﻓﻲ ﻣﻌﺮﻓﺔ اﻟﺴﻨﻦ اﻟﺼﺤﻴﺤﺔ ﻭاﺧﺘﻠﻄﺖ ﺑﻠﺤﻤﻪ ﻭﺩﻣﻪ ﻭﺻﺎﺭ ﻟﻪ ﻓﻴﻬﺎ ﻣﻠﻜﺔ ﻭﺻﺎﺭ ﻟﻪ اﺧﺘﺼﺎﺹ ﺷﺪﻳﺪ ﺑﻤﻌﺮﻓﺔ اﻟﺴﻨﻦ ﻭاﻵﺛﺎﺭ ﻭﻣﻌﺮﻓﺔ ﺳﻴﺮﺓ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺪﻳﻪ ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑﻪ ﻭﻳﻨﻬﻰ ﻋﻨﻪ ﻭﻳﺨﺒﺮ ﻋﻨﻪ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻳﺤﺒﻪ ﻭﻳﻜﺮﻫﻪ ﻭﻳﺸﺮﻋﻪ ﻟﻷﻣﺔ ﺑﺤﻴﺚ ﻛﺄﻧﻪ ﻣﺨﺎﻟﻂ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻮاﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ.
ﻓﻤﺜﻞ ﻫﺬا ﻳﻌﺮﻑ ﻣﻦ ﺃﺣﻮاﻝ اﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺪﻳﻪ ﻭﻛﻼﻣﻪ ﻭﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﺨﺒﺮ ﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ﻣﺎ ﻻ ﻳﻌﺮﻓﻪ ﻏﻴﺮﻩ ﻭﻫﺬا ﺷﺄﻥ ﻛﻞ ﻣﺘﺒﻊ ﻣﻊ ﻣﺘﺒﻮﻋﻪ ﻓﺈﻥ ﻟﻷﺧﺺ ﺑﻪ اﻟﺤﺮﻳﺺ ﻋﻠﻰ ﺗﺘﺒﻊ ﺃﻗﻮاﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻣﻦ اﻟﻌﻠﻢ ﺑﻬﺎ ﻭاﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻭﻣﺎ ﻻ ﻳﺼﺢ ﻣﺎ ﻟﻴﺲ ﻟﻤﻦ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻫﺬا ﺷﺄﻥ اﻟﻤﻘﻠﺪﻳﻦ ﻣﻊ ﺃﺋﻤﺘﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺃﻗﻮاﻟﻬﻢ ﻭﻧﺼﻮﺻﻬﻢ ﻭﻣﺬاﻫﺒﻬﻢ ﻭاﻟﻠﻪ ﺃﻋﻠﻢ.
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ﻭﻫﺬا ﺑﺎﺏ ﻭاﺳﻊ ﺟﺪا ﻭﺇﻧﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻨﻪ ﺟﺰءا ﻳﺴﻴﺮا ﻟﻴﻌﺮﻑ ﺑﻪ ﺃﻥ ﻫﺬﻩ اﻷﺣﺎﺩﻳﺚ ﻭﺃﻣﺜﺎﻟﻬﺎ ﻣﻤﺎ ﻓﻴﻪ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﻘﺒﻴﺤﺔ اﻟﺒﺎﺭﺩﺓ ﻛﻠﻬﺎ ﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ اﻋﺘﻨﻰ ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﺠﻬﺎﻝ ﺑﺎﻟﺤﺪﻳﺚ ﻣﻦ اﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ اﻟﺰﻫﺪ ﻭاﻟﻔﻘﺮ ﻭﻛﺜﻴﺮ ﻣﻦ اﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ اﻟﻔﻘﻪ.
ﻭاﻷﺣﺎﺩﻳﺚ اﻟﻤﻮﺿﻮﻋﺔ ﻋﻠﻴﻬﺎ ﻇﻠﻤﺔ ﻭﺭﻛﺎﻛﺔ ﻭﻣﺠﺎﺯﻓﺎﺕ ﺑﺎﺭﺩﺓ ﺗﻨﺎﺩﻱ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﻭاﺧﺘﻼﻗﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ ﺣﺪﻳﺚ "ﻣﻦ ﺻﻠﻰ اﻟﻀﺤﻰ ﻛﺬا ﻭﻛﺬا ﺭﻛﻌﺔ ﺃﻋﻄﻲ ﺛﻮاﺏ ﺳﺒﻌﻴﻦ ﻧﺒﻴﺎ ".
ﻭﻧﺤﻦ ﻧﻨﺒﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﻛﻠﻴﺔ ﻳﻌﺮﻑ ﺑﻬﺎ ﻛﻮﻥ اﻟﺤﺪﻳﺚ ﻣﻮﺿﻮﻋﺎ:
ﻓﻤﻨﻬﺎ: 1- اﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﺘﻲ ﻻ ﻳﻘﻮﻝ ﻣﺜﻠﻬﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺟﺪا ﻛﻘﻮﻟﻪ ﻓﻲ اﻟﺤﺪﻳﺚ اﻟﻤﻜﺬﻭﺏ: "ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﺧﻠﻖ اﻟﻠﻪ ﻣﻦ ﺗﻠﻚ اﻟﻜﻠﻤﺔ ﻃﺎﺋﺮا ﻟﻪ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻟﺴﺎﻥ ﻟﻜﻞ ﻟﺴﺎﻥ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻟﻐﺔ ﻳﺴﺘﻐﻔﺮﻭﻥ اﻟﻠﻪ ﻟﻪ ﻭﻣﻦ ﻓﻌﻞ ﻛﺬا ﻭﻛﺬا ﺃﻋﻄﻲ ﻓﻲ اﻟﺠﻨﺔ ﺳﺒﻌﻴﻦ ﺃﻟﻒ ﻣﺪﻳﻨﺔ ﻓﻲ ﻛﻞ ﻣﺪﻳﻨﺔ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻗﺼﺮ ﻓﻲ ﻛﻞ ﻗﺼﺮ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﺣﻮﺭاء".
ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﺒﺎﺭﺩﺓ اﻟﺘﻲ ﻻ ﻳﺨﻠﻮ ﺣﺎﻝ ﻭاﺿﻌﻬﺎ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻏﺎﻳﺔ اﻟﺠﻬﻞ ﻭاﻟﺤﻤﻖ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺯﻧﺪﻳﻘﺎ ﻗﺼﺪ اﻟﺘﻨﻘﻴﺺ ﺑﺎﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﺿﺎﻓﺔ ﻣﺜﻞ ﻫﺬﻩ اﻟﻜﻠﻤﺎﺕ ﺇﻟﻴﻪ.
ﻭﻣﻨﻬﺎ: 2- ﺗﻜﺬﻳﺐ اﻟﺤﺲ ﻟﻪ ﻛﺤﺪﻳﺚ:
- "اﻟﺒﺎﺫﻧﺠﺎﻥ ﻟﻤﺎ ﺃﻛﻞ ﻟﻪ".
- "ﻭاﻟﺒﺎﺫﻧﺠﺎﻥ ﺷﻔﺎء ﻣﻦ ﻛﻞ ﺩاء". ﻗﺒﺢ اﻟﻠﻪ ﻭاﺿﻌﻬﻤﺎ ﻓﺈﻥ ﻫﺬا ﻟﻮ ﻗﺎﻟﻪ ﻳﻮﺣﻨﺲ ﺃﻣﻬﺮ اﻷﻃﺒﺎء ﻟﺴﺨﺮ اﻟﻨﺎﺱ ﻣﻨﻪ ﻭﻟﻮ ﺃﻛﻞ اﻟﺒﺎﺫﻧﺠﺎﻥ ﻟﻠﺤﻤﻰ ﻭاﻟﺴﻮﺩاء اﻟﻐﺎﻟﺒﺔ ﻭﻛﺜﻴﺮ ﻣﻦ اﻷﻣﺮاﺽ ﻟﻢ ﻳﺰﺩﻫﺎ ﺇﻻ ﺷﺪﺓ ﻭﻟﻮ ﺃﻛﻠﻪ ﻓﻘﻴﺮ ﻟﻴﺴﺘﻐﻨﻰ ﻟﻢ ﻳﻔﺪﻩ اﻟﻐﻨﻰ ﺃﻭ ﺟﺎﻫﻞ ﻟﻴﺘﻌﻠﻢ ﻟﻢ ﻳﻔﺪﻩ اﻟﻌﻠﻢ.
ﻭﻣﻨﻬﺎ: 3- ﺳﻤﺎﺟﺔ اﻟﺤﺪﻳﺚ ﻭﻛﻮﻧﻪ ﻣﻤﺎ ﻳﺴﺨﺮ ﻣﻨﻪ ﻛﺤﺪﻳﺚ: "ﻟﻮ ﻛﺎﻥ اﻷﺭﺯ ﺭﺟﻼ ﻟﻜﺎﻥ ﺣﻠﻴﻤﺎ ﻣﺎ ﺃﻛﻠﻪ ﺟﺎﺋﻊ ﺇﻻ ﺃﺷﺒﻌﻪ" ﻓﻬﺬا ﻣﻦ اﻟﺴﻤﺞ اﻟﺒﺎﺭﺩ اﻟﺬﻱ ﻳﺼﺎﻥ ﻋﻨﻪ ﻛﻼﻡ اﻟﻌﻘﻼء ﻓﻀﻼ ﻋﻦ ﻛﻼﻡ ﺳﻴﺪ اﻷﻧﺒﻴﺎء.
- ﻭﺣﺪﻳﺚ "اﻟﺠﻮﺯ ﺩﻭاء ﻭاﻟﺠﺒﻦ ﺩاء ﻓﺈﺫا ﺻﺎﺭ ﻓﻲ اﻟﺠﻮﻑ ﺻﺎﺭ ﺷﻔﺎء" ﻓﻠﻌﻦ اﻟﻠﻪ ﻭاﺿﻌﻪ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
- ﻭﺣﺪﻳﺚ "ﻟﻮ ﻳﻌﻠﻢ اﻟﻨﺎﺱ ﻣﺎ ﻓﻲ اﻟﺤﻠﺒﺔ اﺷﺘﺮﻭﻫﺎ ﺑﻮﺯﻧﻬﺎ ﺫﻫﺒﺎ"...
ﻭﻣﻨﻬﺎ: 4- ﻣﻨﺎﻗﺼﺔ اﻟﺤﺪﻳﺚ ﻟﻤﺎ ﺟﺎءﺕ ﺑﻪ اﻟﺴﻨﺔ اﻟﺼﺮﻳﺤﺔ ﻣﻨﺎﻗﻀﺔ ﺑﻴﻨﺔ.
ﻓﻜﻞ ﺣﺪﻳﺚ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺴﺎﺩ ﺃﻭ ﻇﻠﻢ ﺃﻭ ﻋﺒﺚ ﺃﻭ ﻣﺪﺡ ﺑﺎﻃﻞ ﺃﻭ ﺫﻡ ﺣﻖ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺮﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻪ ﺑﺮﻱء.
- ﻭﻣﻦ ﻫﺬا اﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻣﺪﺡ ﻣﻦ اﺳﻤﻪ ﻣﺤﻤﺪ ﺃﻭ ﺃﺣﻤﺪ ﻭﺃﻥ ﻛﻞ ﻣﻦ ﻳﺴﻤﻰ ﺑﻬﺬﻩ اﻷﺳﻤﺎء ﻻ ﻳﺪﺧﻞ اﻟﻨﺎﺭ.
ﻭﻫﺬا ﻣﻨﺎﻗﺾ ﻟﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻨﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ اﻟﻨﺎﺭ ﻻ ﻳﺠﺎﺭ ﻣﻨﻬﺎ ﺑﺎﻷﺳﻤﺎء ﻭاﻷﻟﻘﺎﺏ ﻭﺇﻧﻤﺎ اﻟﻨﺠﺎﺓ ﻣﻨﻬﺎ ﺑﺎﻹﻳﻤﺎﻥ ﻭاﻷﻋﻤﺎﻝ اﻟﺼﺎﻟﺤﺔ.
- ﻭﻣﻦ ﻫﺬا اﻟﺒﺎﺏ: ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ ﻋﻠﻘﺖ اﻟﻨﺠﺎﺓ ﻣﻦ اﻟﻨﺎﺭ ﺑﻬﺎ، ﻭﺃﻧﻬﺎ ﻻ ﺗﻤﺲ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ، ﻭﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺻﻐﺎﺭ اﻟﺤﺴﻨﺎﺕ. ﻭاﻟﻤﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻨﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﻼﻑ ﺫﻟﻚ ﻭﺃﻧﻪ ﺇﻧﻤﺎ ﺿﻤﻦ اﻟﻨﺠﺎﺓ ﻣﻨﻬﺎ ﻟﻤﻦ ﺣﻘﻖ اﻟﺘﻮﺣﻴﺪ.
ﻭﻣﻨﻬﺎ: 5- ﺃﻥ ﻳﺪﻋﻲ ﻋﻠﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻓﻌﻞ ﺃﻣﺮا ﻇﺎﻫﺮا ﺑﻤﺤﻀﺮ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻭﺃﻧﻬﻢ اﺗﻔﻘﻮا ﻋﻠﻰ ﻛﺘﻤﺎﻧﻪ ﻭﻟﻢ ﻳﻨﻘﻠﻮﻩ ﻛﻤﺎ ﻳﺰﻋﻢ ﺃﻛﺬﺏ اﻟﻄﻮاﺋﻒ: ﺃﻧﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﺬ ﺑﻴﺪ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺑﻤﺤﻀﺮ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻭﻫﻢ ﺭاﺟﻌﻮﻥ ﻣﻦ ﺣﺠﺔ اﻟﻮﺩاﻉ ﻓﺄﻗﺎﻣﻪ ﺑﻴﻨﻬﻢ ﺣﺘﻰ ﻋﺮﻓﻪ اﻟﺠﻤﻴﻊ ﺛﻢ ﻗﺎﻝ: "ﻫﺬا ﻭﺻﻴﻲ ﻭﺃﺧﻲ ﻭاﻟﺨﻠﻴﻔﺔ ﻣﻦ ﺑﻌﺪﻱ ﻓﺎﺳﻤﻌﻮا ﻟﻪ ﻭﺃﻃﻴﻌﻮا ﺛﻢ اﺗﻔﻖ اﻟﻜﻞ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺫﻟﻚ ﻭﺗﻐﻴﻴﺮﻩ ﻭﻣﺨﺎﻟﻔﺘﻪ ﻓﻠﻌﻨﺔ اﻟﻠﻪ ﻋﻠﻰ اﻟﻜﺎﺫﺑﻴﻦ.
- ﻭﻛﺬﻟﻚ ﺭﻭاﻳﺘﻬﻢ: "ﺇﻥ اﻟﺸﻤﺲ ﺭﺩﺕ ﻟﻌﻠﻲ ﺑﻌﺪ اﻟﻌﺼﺮ ﻭاﻟﻨﺎﺱ ﻳﺸﺎﻫﺪﻭﻧﻬﺎ" ﻭﻻ ﻳﺸﺘﻬﺮ ﻫﺬا ﺃﻋﻈﻢ اﺷﺘﻬﺎﺭ ﻭﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺃﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ.
ﻭﻣﻨﻬﺎ: 6- ﺃﻥ ﻳﻜﻮﻥ اﻟﺤﺪﻳﺚ ﺑﺎﻃﻼ ﻓﻲ ﻧﻔﺴﻪ ﻓﻴﺪﻝ ﺑﻄﻼﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﻼﻡ اﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
- ﻛﺤﺪﻳﺚ "اﻟﻤﺠﺮﺓ اﻟﺘﻲ ﻓﻲ اﻟﺴﻤﺎء ﻣﻦ ﻋﺮﻕ اﻷﻓﻌﻰ اﻟﺘﻲ ﺗﺤﺖ اﻟﻌﺮﺵ".
- ﻭﺣﺪﻳﺚ "ﺇﺫا ﻏﻀﺐ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻧﺰﻝ اﻟﻮﺣﻲ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻭﺇﺫا ﺭﺿﻲ ﺃﻧﺰﻟﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ".
- ﻭﻛﺤﺪﻳﺚ "ﺳﺖ ﺧﺼﺎﻝ ﺗﻮﺭﺙ اﻟﻨﺴﻴﺎﻥ: ﺃﻛﻞ ﺳﺆﺭ اﻟﻔﺄﺭ ﻭﺇﻟﻘﺎء اﻟﻘﻤﻞ ﻓﻲ اﻟﻨﺎﺭ ﻭﻫﻲ ﺣﻴﺔ ﻭاﻟﺒﻮﻝ ﻓﻲ اﻟﻤﺎء اﻟﺮاﻛﺪ ﻭﻗﻄﻊ اﻟﻘﻄﺎﺭ ﻭﻣﻀﻎ اﻟﻌﻠﻚ ﻭﺃﻛﻞ اﻟﺘﻔﺎﺡ اﻟﺤﺎﻣﺾ"...

فَوَائِدٌ مُوَثَّقَةٌ بالمَرجِع
قال الإمام ابن القيم رحمه الله: ﻫﻞ ﻳﻤﻜﻦ ﻣﻌﺮﻓﺔ اﻟﺤﺪﻳﺚ اﻟﻤﻮﺿﻮﻉ ﺑﻀﺎﺑﻂ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺳﻨﺪﻩ؟
ﻓﻬﺬا ﺳﺆاﻝ ﻋﻈﻴﻢ اﻟﻘﺪﺭ ﻭﺇﻧﻤﺎ ﻳﻌﻠﻢ ﺫﻟﻚ ﻣﻦ ﺗﻀﻠﻊ ﻓﻲ ﻣﻌﺮﻓﺔ اﻟﺴﻨﻦ اﻟﺼﺤﻴﺤﺔ ﻭاﺧﺘﻠﻄﺖ ﺑﻠﺤﻤﻪ ﻭﺩﻣﻪ ﻭﺻﺎﺭ ﻟﻪ ﻓﻴﻬﺎ ﻣﻠﻜﺔ ﻭﺻﺎﺭ ﻟﻪ اﺧﺘﺼﺎﺹ ﺷﺪﻳﺪ ﺑﻤﻌﺮﻓﺔ اﻟﺴﻨﻦ ﻭاﻵﺛﺎﺭ ﻭﻣﻌﺮﻓﺔ ﺳﻴﺮﺓ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺪﻳﻪ ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑﻪ ﻭﻳﻨﻬﻰ ﻋﻨﻪ ﻭﻳﺨﺒﺮ ﻋﻨﻪ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻳﺤﺒﻪ ﻭﻳﻜﺮﻫﻪ ﻭﻳﺸﺮﻋﻪ ﻟﻷﻣﺔ ﺑﺤﻴﺚ ﻛﺄﻧﻪ ﻣﺨﺎﻟﻂ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻮاﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ.
ﻓﻤﺜﻞ ﻫﺬا ﻳﻌﺮﻑ ﻣﻦ ﺃﺣﻮاﻝ اﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺪﻳﻪ ﻭﻛﻼﻣﻪ ﻭﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﺨﺒﺮ ﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ﻣﺎ ﻻ ﻳﻌﺮﻓﻪ ﻏﻴﺮﻩ ﻭﻫﺬا ﺷﺄﻥ ﻛﻞ ﻣﺘﺒﻊ ﻣﻊ ﻣﺘﺒﻮﻋﻪ ﻓﺈﻥ ﻟﻷﺧﺺ ﺑﻪ اﻟﺤﺮﻳﺺ ﻋﻠﻰ ﺗﺘﺒﻊ ﺃﻗﻮاﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻣﻦ اﻟﻌﻠﻢ ﺑﻬﺎ ﻭاﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻭﻣﺎ ﻻ ﻳﺼﺢ ﻣﺎ ﻟﻴﺲ ﻟﻤﻦ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻫﺬا ﺷﺄﻥ اﻟﻤﻘﻠﺪﻳﻦ ﻣﻊ ﺃﺋﻤﺘﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺃﻗﻮاﻟﻬﻢ ﻭﻧﺼﻮﺻﻬﻢ ﻭﻣﺬاﻫﺒﻬﻢ ﻭاﻟﻠﻪ ﺃﻋﻠﻢ.
ثم ذكر أمثلة على ذلك.
ﻭﻫﺬا ﺑﺎﺏ ﻭاﺳﻊ ﺟﺪا ﻭﺇﻧﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻨﻪ ﺟﺰءا ﻳﺴﻴﺮا ﻟﻴﻌﺮﻑ ﺑﻪ ﺃﻥ ﻫﺬﻩ اﻷﺣﺎﺩﻳﺚ ﻭﺃﻣﺜﺎﻟﻬﺎ ﻣﻤﺎ ﻓﻴﻪ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﻘﺒﻴﺤﺔ اﻟﺒﺎﺭﺩﺓ ﻛﻠﻬﺎ ﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ اﻋﺘﻨﻰ ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﺠﻬﺎﻝ ﺑﺎﻟﺤﺪﻳﺚ ﻣﻦ اﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ اﻟﺰﻫﺪ ﻭاﻟﻔﻘﺮ ﻭﻛﺜﻴﺮ ﻣﻦ اﻟﻤﻨﺘﺴﺒﻴﻦ ﺇﻟﻰ اﻟﻔﻘﻪ.
ﻭاﻷﺣﺎﺩﻳﺚ اﻟﻤﻮﺿﻮﻋﺔ ﻋﻠﻴﻬﺎ ﻇﻠﻤﺔ ﻭﺭﻛﺎﻛﺔ ﻭﻣﺠﺎﺯﻓﺎﺕ ﺑﺎﺭﺩﺓ ﺗﻨﺎﺩﻱ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﻭاﺧﺘﻼﻗﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻞ ﺣﺪﻳﺚ "ﻣﻦ ﺻﻠﻰ اﻟﻀﺤﻰ ﻛﺬا ﻭﻛﺬا ﺭﻛﻌﺔ ﺃﻋﻄﻲ ﺛﻮاﺏ ﺳﺒﻌﻴﻦ ﻧﺒﻴﺎ ".
ﻭﻧﺤﻦ ﻧﻨﺒﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﻛﻠﻴﺔ ﻳﻌﺮﻑ ﺑﻬﺎ ﻛﻮﻥ اﻟﺤﺪﻳﺚ ﻣﻮﺿﻮﻋﺎ:
ﻓﻤﻨﻬﺎ: 1- اﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﺘﻲ ﻻ ﻳﻘﻮﻝ ﻣﺜﻠﻬﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺟﺪا ﻛﻘﻮﻟﻪ ﻓﻲ اﻟﺤﺪﻳﺚ اﻟﻤﻜﺬﻭﺏ: "ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﺧﻠﻖ اﻟﻠﻪ ﻣﻦ ﺗﻠﻚ اﻟﻜﻠﻤﺔ ﻃﺎﺋﺮا ﻟﻪ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻟﺴﺎﻥ ﻟﻜﻞ ﻟﺴﺎﻥ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻟﻐﺔ ﻳﺴﺘﻐﻔﺮﻭﻥ اﻟﻠﻪ ﻟﻪ ﻭﻣﻦ ﻓﻌﻞ ﻛﺬا ﻭﻛﺬا ﺃﻋﻄﻲ ﻓﻲ اﻟﺠﻨﺔ ﺳﺒﻌﻴﻦ ﺃﻟﻒ ﻣﺪﻳﻨﺔ ﻓﻲ ﻛﻞ ﻣﺪﻳﻨﺔ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻗﺼﺮ ﻓﻲ ﻛﻞ ﻗﺼﺮ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﺣﻮﺭاء".
ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ اﻟﻤﺠﺎﺯﻓﺎﺕ اﻟﺒﺎﺭﺩﺓ اﻟﺘﻲ ﻻ ﻳﺨﻠﻮ ﺣﺎﻝ ﻭاﺿﻌﻬﺎ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻏﺎﻳﺔ اﻟﺠﻬﻞ ﻭاﻟﺤﻤﻖ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺯﻧﺪﻳﻘﺎ ﻗﺼﺪ اﻟﺘﻨﻘﻴﺺ ﺑﺎﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﺿﺎﻓﺔ ﻣﺜﻞ ﻫﺬﻩ اﻟﻜﻠﻤﺎﺕ ﺇﻟﻴﻪ.
ﻭﻣﻨﻬﺎ: 2- ﺗﻜﺬﻳﺐ اﻟﺤﺲ ﻟﻪ ﻛﺤﺪﻳﺚ:
- "اﻟﺒﺎﺫﻧﺠﺎﻥ ﻟﻤﺎ ﺃﻛﻞ ﻟﻪ".
- "ﻭاﻟﺒﺎﺫﻧﺠﺎﻥ ﺷﻔﺎء ﻣﻦ ﻛﻞ ﺩاء". ﻗﺒﺢ اﻟﻠﻪ ﻭاﺿﻌﻬﻤﺎ ﻓﺈﻥ ﻫﺬا ﻟﻮ ﻗﺎﻟﻪ ﻳﻮﺣﻨﺲ ﺃﻣﻬﺮ اﻷﻃﺒﺎء ﻟﺴﺨﺮ اﻟﻨﺎﺱ ﻣﻨﻪ ﻭﻟﻮ ﺃﻛﻞ اﻟﺒﺎﺫﻧﺠﺎﻥ ﻟﻠﺤﻤﻰ ﻭاﻟﺴﻮﺩاء اﻟﻐﺎﻟﺒﺔ ﻭﻛﺜﻴﺮ ﻣﻦ اﻷﻣﺮاﺽ ﻟﻢ ﻳﺰﺩﻫﺎ ﺇﻻ ﺷﺪﺓ ﻭﻟﻮ ﺃﻛﻠﻪ ﻓﻘﻴﺮ ﻟﻴﺴﺘﻐﻨﻰ ﻟﻢ ﻳﻔﺪﻩ اﻟﻐﻨﻰ ﺃﻭ ﺟﺎﻫﻞ ﻟﻴﺘﻌﻠﻢ ﻟﻢ ﻳﻔﺪﻩ اﻟﻌﻠﻢ.
ﻭﻣﻨﻬﺎ: 3- ﺳﻤﺎﺟﺔ اﻟﺤﺪﻳﺚ ﻭﻛﻮﻧﻪ ﻣﻤﺎ ﻳﺴﺨﺮ ﻣﻨﻪ ﻛﺤﺪﻳﺚ: "ﻟﻮ ﻛﺎﻥ اﻷﺭﺯ ﺭﺟﻼ ﻟﻜﺎﻥ ﺣﻠﻴﻤﺎ ﻣﺎ ﺃﻛﻠﻪ ﺟﺎﺋﻊ ﺇﻻ ﺃﺷﺒﻌﻪ" ﻓﻬﺬا ﻣﻦ اﻟﺴﻤﺞ اﻟﺒﺎﺭﺩ اﻟﺬﻱ ﻳﺼﺎﻥ ﻋﻨﻪ ﻛﻼﻡ اﻟﻌﻘﻼء ﻓﻀﻼ ﻋﻦ ﻛﻼﻡ ﺳﻴﺪ اﻷﻧﺒﻴﺎء.
- ﻭﺣﺪﻳﺚ "اﻟﺠﻮﺯ ﺩﻭاء ﻭاﻟﺠﺒﻦ ﺩاء ﻓﺈﺫا ﺻﺎﺭ ﻓﻲ اﻟﺠﻮﻑ ﺻﺎﺭ ﺷﻔﺎء" ﻓﻠﻌﻦ اﻟﻠﻪ ﻭاﺿﻌﻪ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
- ﻭﺣﺪﻳﺚ "ﻟﻮ ﻳﻌﻠﻢ اﻟﻨﺎﺱ ﻣﺎ ﻓﻲ اﻟﺤﻠﺒﺔ اﺷﺘﺮﻭﻫﺎ ﺑﻮﺯﻧﻬﺎ ﺫﻫﺒﺎ"...
ﻭﻣﻨﻬﺎ: 4- ﻣﻨﺎﻗﺼﺔ اﻟﺤﺪﻳﺚ ﻟﻤﺎ ﺟﺎءﺕ ﺑﻪ اﻟﺴﻨﺔ اﻟﺼﺮﻳﺤﺔ ﻣﻨﺎﻗﻀﺔ ﺑﻴﻨﺔ.
ﻓﻜﻞ ﺣﺪﻳﺚ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺴﺎﺩ ﺃﻭ ﻇﻠﻢ ﺃﻭ ﻋﺒﺚ ﺃﻭ ﻣﺪﺡ ﺑﺎﻃﻞ ﺃﻭ ﺫﻡ ﺣﻖ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺮﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻪ ﺑﺮﻱء.
- ﻭﻣﻦ ﻫﺬا اﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻣﺪﺡ ﻣﻦ اﺳﻤﻪ ﻣﺤﻤﺪ ﺃﻭ ﺃﺣﻤﺪ ﻭﺃﻥ ﻛﻞ ﻣﻦ ﻳﺴﻤﻰ ﺑﻬﺬﻩ اﻷﺳﻤﺎء ﻻ ﻳﺪﺧﻞ اﻟﻨﺎﺭ.
ﻭﻫﺬا ﻣﻨﺎﻗﺾ ﻟﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻨﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ اﻟﻨﺎﺭ ﻻ ﻳﺠﺎﺭ ﻣﻨﻬﺎ ﺑﺎﻷﺳﻤﺎء ﻭاﻷﻟﻘﺎﺏ ﻭﺇﻧﻤﺎ اﻟﻨﺠﺎﺓ ﻣﻨﻬﺎ ﺑﺎﻹﻳﻤﺎﻥ ﻭاﻷﻋﻤﺎﻝ اﻟﺼﺎﻟﺤﺔ.
- ﻭﻣﻦ ﻫﺬا اﻟﺒﺎﺏ: ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ ﻋﻠﻘﺖ اﻟﻨﺠﺎﺓ ﻣﻦ اﻟﻨﺎﺭ ﺑﻬﺎ، ﻭﺃﻧﻬﺎ ﻻ ﺗﻤﺲ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ، ﻭﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺻﻐﺎﺭ اﻟﺤﺴﻨﺎﺕ. ﻭاﻟﻤﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻨﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﻼﻑ ﺫﻟﻚ ﻭﺃﻧﻪ ﺇﻧﻤﺎ ﺿﻤﻦ اﻟﻨﺠﺎﺓ ﻣﻨﻬﺎ ﻟﻤﻦ ﺣﻘﻖ اﻟﺘﻮﺣﻴﺪ.
ﻭﻣﻨﻬﺎ: 5- ﺃﻥ ﻳﺪﻋﻲ ﻋﻠﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻓﻌﻞ ﺃﻣﺮا ﻇﺎﻫﺮا ﺑﻤﺤﻀﺮ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻭﺃﻧﻬﻢ اﺗﻔﻘﻮا ﻋﻠﻰ ﻛﺘﻤﺎﻧﻪ ﻭﻟﻢ ﻳﻨﻘﻠﻮﻩ ﻛﻤﺎ ﻳﺰﻋﻢ ﺃﻛﺬﺏ اﻟﻄﻮاﺋﻒ: ﺃﻧﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﺬ ﺑﻴﺪ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺑﻤﺤﻀﺮ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻭﻫﻢ ﺭاﺟﻌﻮﻥ ﻣﻦ ﺣﺠﺔ اﻟﻮﺩاﻉ ﻓﺄﻗﺎﻣﻪ ﺑﻴﻨﻬﻢ ﺣﺘﻰ ﻋﺮﻓﻪ اﻟﺠﻤﻴﻊ ﺛﻢ ﻗﺎﻝ: "ﻫﺬا ﻭﺻﻴﻲ ﻭﺃﺧﻲ ﻭاﻟﺨﻠﻴﻔﺔ ﻣﻦ ﺑﻌﺪﻱ ﻓﺎﺳﻤﻌﻮا ﻟﻪ ﻭﺃﻃﻴﻌﻮا ﺛﻢ اﺗﻔﻖ اﻟﻜﻞ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺫﻟﻚ ﻭﺗﻐﻴﻴﺮﻩ ﻭﻣﺨﺎﻟﻔﺘﻪ ﻓﻠﻌﻨﺔ اﻟﻠﻪ ﻋﻠﻰ اﻟﻜﺎﺫﺑﻴﻦ.
- ﻭﻛﺬﻟﻚ ﺭﻭاﻳﺘﻬﻢ: "ﺇﻥ اﻟﺸﻤﺲ ﺭﺩﺕ ﻟﻌﻠﻲ ﺑﻌﺪ اﻟﻌﺼﺮ ﻭاﻟﻨﺎﺱ ﻳﺸﺎﻫﺪﻭﻧﻬﺎ" ﻭﻻ ﻳﺸﺘﻬﺮ ﻫﺬا ﺃﻋﻈﻢ اﺷﺘﻬﺎﺭ ﻭﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺃﺳﻤﺎء ﺑﻨﺖ ﻋﻤﻴﺲ.
ﻭﻣﻨﻬﺎ: 6- ﺃﻥ ﻳﻜﻮﻥ اﻟﺤﺪﻳﺚ ﺑﺎﻃﻼ ﻓﻲ ﻧﻔﺴﻪ ﻓﻴﺪﻝ ﺑﻄﻼﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﻼﻡ اﻟﺮﺳﻮﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
- ﻛﺤﺪﻳﺚ "اﻟﻤﺠﺮﺓ اﻟﺘﻲ ﻓﻲ اﻟﺴﻤﺎء ﻣﻦ ﻋﺮﻕ اﻷﻓﻌﻰ اﻟﺘﻲ ﺗﺤﺖ اﻟﻌﺮﺵ".
- ﻭﺣﺪﻳﺚ "ﺇﺫا ﻏﻀﺐ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻧﺰﻝ اﻟﻮﺣﻲ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻭﺇﺫا ﺭﺿﻲ ﺃﻧﺰﻟﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ".
- ﻭﻛﺤﺪﻳﺚ "ﺳﺖ ﺧﺼﺎﻝ ﺗﻮﺭﺙ اﻟﻨﺴﻴﺎﻥ: ﺃﻛﻞ ﺳﺆﺭ اﻟﻔﺄﺭ ﻭﺇﻟﻘﺎء اﻟﻘﻤﻞ ﻓﻲ اﻟﻨﺎﺭ ﻭﻫﻲ ﺣﻴﺔ ﻭاﻟﺒﻮﻝ ﻓﻲ اﻟﻤﺎء اﻟﺮاﻛﺪ ﻭﻗﻄﻊ اﻟﻘﻄﺎﺭ ﻭﻣﻀﻎ اﻟﻌﻠﻚ ﻭﺃﻛﻞ اﻟﺘﻔﺎﺡ اﻟﺤﺎﻣﺾ"...
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قال الإمام ابن القيم رحمه الله: ﻫﻞ ﻳﻤﻜﻦ ﻣﻌﺮﻓﺔ اﻟﺤﺪﻳﺚ اﻟﻤﻮﺿﻮﻉ ﺑﻀﺎﺑﻂ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺳﻨﺪﻩ؟

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