Female Transmission of Hadith

Cover Page
The handle http://hdl.handle.net/1887/25398 holds various files of this Leiden University

dissertation.
Author: Khalifa, Mohsen Abdelaty Haredy

Title: Female Transmission of Hadith in the Mamluk Period : an annotated edition and
study of Ibn Hajar's Mu`jam Ash-Shaykhah Maryam
Issue Date: 2014-04-29
Female Transmission of Ḥadīth in the Mamluk Period
Female Transmission of Ḥadīth in the Mamluk Period:
An Annotated Edition and Study of Ibn Ḥajar's
Muʿjam Ash-Shaykhah Maryam
Proefschrift
ter verkrijging van de graad van Doctor aan de Universiteit Leiden
op gezag van de Rector Magnificus Prof. Mr. C.J.J.M. Stolker ,
hoogleraar in de Faculteit der Rechtsgeleerdheid volgens het besluit van
het College voor de Promoties te verdedigen op dinsdag 29 april 2014 te
klokke 11.15 uur
door
Mohsen Abdelaty Haredy Khalifa
Geboren te Bani Ebeid, Minia, Egypte

in 1974
Promotiecommissie:
Prof. Dr. H. L. Beck (Universiteit van Tilburg)

Prof. Dr. M. Ghaly (University of Hamad bin Khalifa, Doha, Qatar)
Dr. N. J. G. Kaptein (Universiteit Leiden)
Prof. Dr. P. S. van Koningsveld (Universiteit Leiden, promotor)
‫إﻝﻰ‪...‬‬
‫اﻝدي اﻝﻐﺎﻝﻴﻴن‬
‫و ّ‬
‫رب ارﺤﻤﻬﻤﺎ ﻜﻤﺎ رﺒﻴﺎﻨﻲ ﺼﻐﻴ ار‬
‫وأﻋﻨﻲ ﻋﻠﻰ ﺒرﻫﻤﺎ واﻹﺤﺴﺎن إﻝﻴﻬﻤﺎ ﻜﺒﻴ ار‬
‫زوﺠﺘﻲ اﻝﺤﺒﻴﺒﺔ‬
‫ذات اﻝﺨﻠق اﻝﺠﻤﻴل واﻝﻤﻨﺒت اﻷﺼﻴل‬
‫ﺸرﻴﻜﺔ ﺤﻴﺎﺘﻲ وأم ﺒﻨﺎﺘﻲ‬
‫اﻝﻠﻬم أﻝف ﻋﻠﻰ اﻝﺤق ﻗﻠوﺒﻨﺎ‬
‫واﺤﻔظ ﻝﻨﺎ ﻋﻠﻰ اﻝﺨﻴر ﺠﻤﻌﻨﺎ‬
‫ﺒﻨﺎﺘﻲ ﻤرﻴم وﻫﺎﺠر وﺴﺎرة‬
‫ﻓﻠذات أﻜﺒﺎدي وﻗرة ﻋﻴﻨﻲ‬
‫أﺨﻲ ﻤﺤﻤد وأﺨﺘﻲ ﻜرﻴﻤﺔ‬
‫أﻫﻠﻲ وأﻫل زوﺠﺘﻲ وأﺼدﻗﺎﺌﻲ‬
‫أﻫدي ﻫذﻩ اﻝرﺴﺎﻝﺔ اﻝﻤﺘواﻀﻌﺔ ﻤﻊ ﻜل اﻝﺤب واﻝﻌرﻓﺎن‪.‬‬
Table of Contents
Acknowledgments ................................................................................................................... iii
Introduction .............................................................................................................................. 1
Chapter One .............................................................................................................................. 9
The Manuscript, Its Printed Editions, and Its Copyist ............................................................... 9
1.1. The Manuscript ............................................................................................................. 9
1.2. Printed Editions .......................................................................................................... 12
1.3. Biography of the Copyist ............................................................................................ 16
Chapter Two............................................................................................................................ 21
Authorship, Composition, and Contents................................................................................. 21
2.1. Authorship .................................................................................................................. 21
2.2. Composition ............................................................................................................... 22
2.3. Ibn Ḥajar's Sources ..................................................................................................... 23
2.4. Structure and Contents ................................................................................................ 24
Chapter Three ......................................................................................................................... 39
The Place of the Muʿjam Among Ibn Ḥajar's Writings and Some Similar Contemporary Works
............................................................................................................................................. 39
3.1. Ibn Ḥajar al-ʿAsqalānī: A Biographical Sketch ............................................................ 39
3.2. Ibn Ḥajar as an Author ................................................................................................ 39
3.3. Ibn Ḥajar’s Care for Women’s Biographies ................................................................. 42
3.4. A Comparison Between Ibn Ḥajar's Muʿjam Ash-Shaykhah Maryam and ad-Durar al-
Kāminah............................................................................................................................ 43
3.5. The Muʿjam Ash-Shaykhah Maryam and Similar ContemporaryWorks ....................... 48
Chapter Four........................................................................................................................... 50
The World of the Muʿjam .................................................................................................. 50
4.1. An Overview of the Development of Mashyakhah, Muʿjam, Fahrasah, and Barnāmij . 51
4.2. General Definitions ..................................................................................................... 53
4.3. Different Structures of Muʿjams and Mashyakhahs ..................................................... 54
Chapter Five ............................................................................................................................ 59
Women and Ḥadīth During the Mamluk Period ..................................................................... 59
5.1 Introduction: Women's Authority as Ḥadīth Transmitters ............................................. 59
i
5.2 Women’s Education in the Mamluk Period: An Overview............................................ 61
5.3 Women and the Transmission of Ḥadīth in the Mamluk Period .................................... 66
5.4. Methods of Transmission ............................................................................................ 68
5.5 Conclusion................................................................................................................... 70
Chapter Six.............................................................................................................................. 71
The Life and Career of Ash-Shaykhah Maryam ..................................................................... 71
6.1. A Biographical Sketch ................................................................................................ 71
6.2. The Collections Transmitted by Ash-Shaykhah Maryam ............................................. 73
6.3. Transmission of Certain Ḥadīth Collections to Ash-Shaykhah Maryam ....................... 76
6.4. The Beginning of Ash-Shaykhah Maryam’s Education ............................................... 78
6.5. Ash-Shaykhah Maryam’s Students .............................................................................. 81
6.6. Elevation (ʿuluww)...................................................................................................... 83
6.7. Methods of Receiving Ḥadīth...................................................................................... 85
6.8. Ibn Ḥajar and Reading Certain Ḥadīths in the presence of Ash-Shaykhah Maryam ...... 89
6.9. Ash-Shaykhah Maryam's Death .................................................................................. 89
Edited Text .............................................................................................................................. 90
Appendices in Arabic ............................................................................................................ 229
References of Edition in Arabic ............................................................................................ 254
Bibliography in English ........................................................................................................ 260
Summary and Conclusions ................................................................................................... 265
Curriculum Vitae .................................................................................................................. 268
ii
Acknowledgments
I wish to express my gratitude to my close friend Dr. Umar Ryad for providing me with
relevant materials from the Library of Leiden University as well as for his encouragement
in general.
My special thanks also go to Mr. Mahmoud Hasan from the library of the American
University in Cairo for providing me with relevant materials.
I am very grateful to A. Sayeed for her stimulating advice. I am also grateful to Ruth
Roded for her support.
I would like to extent my thanks to Marwa Elnaggar for editing the thesis.
I am indebted as well to Mr. Attiyah Sulayman who hosted me at his place in Leiden
during my travels to the Netherlands.
I would like also to thank my parents, my brother and sister, my parents-in-law, and other
family members whose love, support and encouragement made this work possible.
Finally, I am especially grateful to my wife, Basma Sayyid, for being beside me

throughout the difficult period while I was working on this dissertation, as well as for
providing the atmosphere to do research and study. Her patience with me while I was
spending so much time doing research and traveling was exemplary. The same goes for
my beloved daughters, Maryam, Hagar and Sarah, whose love and humor eased the
tension of study.
iii
Introduction
Of the four main sources of Islamic Sharīʿah, Ḥadīth occupies a place second only
to the Qurʾān. It is, therefore, not surprising to note that the Ḥadīth debate is not new.
Towards the end of the twentieth century the study of Ḥadīth made considerable progress
and received increased attention in both Muslim and Western worlds. This is due to the
discovery of new sources and to developments in the field of methodology.1 Prophetic
Traditions and their transmitters have been subject to scholarly investigation throughout
Islamic history. This also holds true for the role of women in Ḥadīth transmission.
Women's participation in Ḥadīth transmission is, in fact, one of the few areas of early and
Medieval Muslim women's history for which we have considerable source material.2
Information on female participation in Ḥadīth transmission can be found mainly in
biographical dictionaries, chronicles, legal compendia, Ḥadīth collections, as well as
certificates of reading sessions (samāʿāt) and diplomas (ijāzāt).
Studying at the hands of a certain teacher is one of the key features of Islamic
education. The educational sessions (Ḥalaqah), which the scholars of Ḥadīth used to
hold, started very early in Muslim history and with the emergence of Islamic Traditions
(Ḥadīth), several genres of Islamic literature developed. In order to accept a certain
Ḥadīth, the isnād (chain of transmission) had to be authentic and the content (matn) had
to be in conformity with the Qurʾān and other authentic Ḥadīths. In the early stages, both
isnād and the text were written down but disseminated orally. But with the expansion of
Islam and the enormous diversification of the different disciplines of learning, it was
impossible to maintain oral transmission as the only vehicle for passing on knowledge.3
At a later stage, historical and Tradition texts were written in all sorts of personal
notebooks of transmitters, and later, in more organized collections that were intended for
a larger audience. Though, in the end, books became accepted as the ordinary medium,
the individual and personal approach nevertheless remained intact. Biographical literature
emerged as one of the consequences of this individual and personal approach.4 ʿIlm ar-
Rijāl (the science of men) developed into a critical method for the assessment of
scholarly authority. Many biographical works were concerned with describing networks
of scholarship and chains of transmission.5 Other individual and personal genres
developed, like the fahrasah, the mashyakhah, the maʿājim, and so on. This highlights the
significance of studying with teachers and its role in preserving the Ḥadīths of the
Prophet.
1
Harald Motzki, "The Collection of the Qurʾān: A Reconsideration of Western Views in the Light of
Recent Methodological Developments," Der Islam 78 (2001): 16.
2
Asma Sayeed, Shifting Fortunes: Women and Ḥadīth Transmission in Islamic History (first to eighth
centuries), unpublished doctoral dissertation (Princeton University Press, 2005), 2.
3
Jan Just Witkam, "The Ijāza in Arabic Manuscripts," in Codicology of Islamic Manuscripts, ed. Yasin
Dutton (London: 1995), 124-125.
4
Ibid.
5
Ibid.
1
Previous Contributions on Women's Participation in Ḥadīth Transmission
Previous contributions concluded that women played a very active role in the
transmission of the Prophetic traditions (Ḥadīth) throughout much of Islamic history.
Recent studies show that women of the Companions generation participated actively in
this domain of religious knowledge. However, there is a decline of women in the
historical record from the mid-second to the mid-fourth centuries. In the second half of
the fourth century, women re-emerged in the sources on Ḥadīth learning and
transmission. From this period until well into the Mamluk era, women acquired
exemplary reputations as Ḥadīth transmitters.6
This revival is closely correlated with the impact of traditionalist Sunnī Islam, as
it was successful in mobilizing women in Sunnī circles after the fourth century and
engaging them in one of the most public activities in the sphere of religious learning:
Ḥadīth transmission.7
Very few studies have been written on the contribution of women's participation
in Ḥadīth transmission. Ignaz Goldziher composed an appendix on it in his Muslim
Studies.8 In this appendix, Goldziher recognized the role played by women in
transmitting great collections of Ḥadīth such the Ṣaḥīḥ of Al-Bukhārī. He also mentioned
some names of women who mastered Ḥadīth in Andalusia in the sixth century. At the end
of the appendix, Goldziher refers to Egypt where learned women gave ijāzahs to people
listening to their lectures up to the Ottoman conquest.9
Muhammad Z. Siddiqi in his Ḥadīth Literature10 included a sub-section entitled
"The Part Played by Women in the Transmission and Cultivation of Ḥadīth and Ḥadīth
Literature" as part of a chapter entitled "Some of the Special Features of the Ḥadīth
Literature." Siddiqi has surveyed the participation of women in Ḥadīth scholarship over
the centuries, listing dozens of women who authoritatively interpreted the prophetic
Sunnah for generations of men and women.11
Recently, some detailed studies have seen the light of the day and drew the
attention of researchers to add more to the conclusions they have reached. These include:
- Ruth Roded's chapter on female Ḥadīth transmitters in her analysis of women in
Muslim biographical collections.12 Roded devoted a chapter of her work to the
transmission of knowledge by learned women and scholars. She tried to emphasize the
point that oral transmission of information was the keystone of early Islamic culture and
continued to be the preferred method of transmission even when written works were
compiled. Along with this, she surveyed different Ḥadīth collections to show the
percentage of female transmitters as a primary source of Ḥadīths. She mentioned in
passing the different categories of women included in Islamic biographical collections.
6
Asma Sayeed, Shifting Fortunes, iii.
7
Ibid., 290. For a more detailed discussion on Sunnī Islam, see Scott Lucas, Constructive Critics, Ḥadīth
Literature, and the Articulation of Sunnī Islām (Boston: Brill, 2004).
8
Ignaz Goldziher, Muslim Studies, trans. C. R. Barber and S. M. Stern (Chicago: Aldine, 1968), 2:366-8.
9
Ibid., 368.
10
The original edition is M. Z. Siddiqi, Ḥadīth Literature (Calcutta: Calcutta University, 1961). The
revised edition is M. Z. Siddiqi, Ḥadīth Literature, edited and revised by Abdul Hakim Murad (Cambridge:
Islamic Texts Society, 1993).
11
For more on this work and its reprint, see Asma Sayeed, Shifting Fortunes, 7-9.
12
Ruth Roded, Women in Islamic Biographical Collections: From Ibn Sa`d to Who Is Who, (Boulder:
Lynne Rienner Publishers, 1994), 63-89.
2
Among the 37 biographical dictionaries that Roded surveyed, she referred to the two
centenary biographical dictionaries composed in the eighth and ninth Islamic centuries:
Ibn Ḥajar's Ad-Durar and as-Sakhāwī's Aḍ-Ḍawʾ. Roded mentioned in numbers the type
of women included by both Ibn Ḥajar and his student As-Sakhāwī without giving detailed
accounts of what was going on during the Mamluk period. Roded's fourth chapter
examines the phenomenon of Mamluk biographical dictionaries. Various authors,
including Ibn Ḥajar and as-Sakhāwī, cite many women as their teachers or their students.
This indicates that there was a massive presence of women in the educational system. It is
evident from Roded's materials, although she herself could not spell this out, that women
were confined to the oral side of the culture. Roded goes on to quote the work of Lutfi
and Berkey to show that no women had an endowed teaching position in the Mamluk
madrasa. The book is a useful contribution to social and gender history. However, as Paul
Auchterlonie puts it, the social and the gender historian will not be content with the book,
as the social historian would require more corroborative sources and detailed
argumentation to support many of the conclusions. The gender historian would prefer a
firmer theoretical underpinning.13
- Jonathan Berkey's article on Mamluk women's religious education with a focus
on their Ḥadīth transmission activity. Berkey provides us with an excellent study of
medieval Islamic education in Cairo during the Mamluk period. Berkey argues that the
transmission of knowledge in medieval Islamic societies depended on the informal world
of personal instructional relationships of teachers and students, not on the formal
institutional structures of higher learning.14 This system allowed a few women to
participate in higher education.15 Berkey devoted a chapter to the education of women in
the Mamluk period in Cairo. He discussed the place of women in educational institutions.
He refers in passing to the madrasas and ribāṭs endowed by women. He also tackles the
issue of women and the transmission of Ḥadīth in a few pages, giving examples of
women who excelled in this field. He concludes that the extent of women's contribution
to the transmission of Ḥadīth is difficult to measure, obscured as it is by the indifference
and embarrassment of the sources written exclusively by men, and by the venue in which
much of their teaching would have taken place.16 One has to agree with Abou-Bakr, who
criticized Berkey for focusing on the role of women as mere 'transmitters',
underestimating them as active educators and scholars in their own right.17 Historians of
gender will raise more questions than Berkey, as Michael Chamberlain noticed, and the
sources we have used allow us to address questions such as the following as well: how
did women make use of acquired knowledge in their struggle in their households? Did
13
Paul Auchterloine, review of Women in Islamic Biographical Collections: From Ibn Saʿd to Who Is Who,
by Ruth Roded, British Journal of Middle Eastern Studies 22, no. 122 (1995): 235-236.
14
Paula Sanders, review of The Transmission of Knowledge in Medieval Cairo, by Jonathan Berkey,
Speculum 70, no. 3 (July 1995): 580.
15
William D. Phillips, review of The Transmission of Knowledge in Medieval Cairo, by Jonathan Berkey,
History of Education Quarterly 34, no. 2 (1994): 239.
16
Berkey, The Transmission of Knowledge, 181.
17
Omaima Abou-Bakr, "Teaching the Words of the Prophet: Women Instructors of the Ḥadīth (Fourteenth
and Fifteenth Centuries)," Hawwa 1, no. 3 (2003): 312-3, note 15. Here she is referring to his important
study "Women and Islamic Education in the Mamluk Period," in Women in Middle Eastern History ed.
Nikki Keddie (New Haven CT: Yale University Press, 1991).
3
women have a different conception of knowledge than men?.18 The only important aspect
of this work lies in the context of women's education. Rather than here, the interest of
Berkey's social history lies elsewhere.19
- Huda Lutfi's article as-Sakhāwī's Kitāb an-Nisāʾ.20 Lutfi studied the twelfth
volume of as-Sakhāwī's aḍ-Ḍawʾ al-Lāmiʿ li ahl al-Qarn at-Tāsiʿ. As-Sakhāwī called
this volume Kitāb an-Nisāʾ, as he devoted it to the biographies of some 1070 women
during the Mamluk period. Lutfi pointed out as-Sakhāwī's methodology and aim as an
exercise in personality criticism in order to place each person in his or her proper rank.21
As-Sakhāwī was not interested in average Muslim women, but in women as traditionists
(muḥaddithāt). These women came from the same social background as as-Sakhāwī
himself, i.e. from the middle and upper social classes, which included religious scholars,
administrators, and merchants, among others.22 Lutfi showed in her article how as-
Sakhāwī composed the content of each entry in Kitāb an-Nisāʾ. Later, she focused on the
position of women in the family as reflected in Kitāb an-Nisāʾ. She refers to how girls
were treated in their families at the time of as-Sakhāwī. Women were subject to close
control by the responsible male members of the group.23 Lutfi touched upon some issues
related to the position of women, marriage, the role of women as mothers, the issue of
divorce, and so on. The main theme of her article is that of women's economic position.
She concludes that a careful perusal of Kitāb an-Nisāʾ suggests that women who
belonged to the higher classes of an urban Muslim society did not work to earn their own
living. However, some women worked as singers, entertainers, midwives, and coiffeurs.
One woman worked as a merchant. As-Sakhāwī does not make any negative remark
about these working women. Lutfi argues that in the field of education and scholarship,
women's contributions and participations were but marginal, compared to those of men.24
By this argument, Lutfi shows that she did not study the book deeply, as the number of
women covered in this book is everything but small, while it proves that there was a huge
movement of women's participation in transmitting and teaching the words of the
Prophet.
- Elizabeth Sartain's Jalāl Ad-Dīn as-Suyūṭī,: Biography and Background.25 In
volume I of her study on Jalāl Ad-Dīn as-Suyūṭī, Elizabeth Sartain devoted Section three
of Part I to the academic life in as-Suyūṭī’s time. She discussed, among others, women as
transmitters of Ḥadīth. She attributed the greater recognition that women achieved in
Ḥadīth literature to the fact that the wives of the Prophet had played a very important part
in transmitting reports of the Prophet's words and deeds. She also sees another reason for
excelling in Ḥadīth transmission. She states that to achieve distinction in any other branch
of knowledge a good general education was essential, and this was something that most
18
Michael Chamberlain, review of The Transmission of Knowledge in Medieval Cairo, by Jonathan
Berkey, International Journal of Middle Eastern Studies 26, no. 1 (1994): 125.
19
Cf. Boaz Shoshan, review of The Transmission of Knowledge in Medieval Cairo, by Jonathan Berkey,
British Journal of Middle Eastern Studies 21, no. 1 (1994): 119.
20
Huda Lutfi, "As-Sakhāwī's Kitāb an-Nisāʾ as a Source for the Social and Economic History of Muslim
Women during the Fifteenth Century, AD," Muslim World 71 (1981): 104-24.
21
Huda Lutfi, "As-Sakhāwī's Kitāb an-Nisāʾ", 108.
22
Ibid., 108-109.
23
Ibid., 112.
24
Ibid., 123.
25
(Cambridge University Press, 1975).
4
women lacked.26 Sartain opens the door for more discussion on the nature of women’s
education during the Mamluk period, as she wonders how women managed to arrange for
these activities considering the custom of segregating the sexes.
- Leila Ahmed's Women and Gender in Islam: Historical Roots of a Modern
Debate.27 Leila Ahmed devoted very few pages of her book to the issue of recounting the
Traditions of the Prophet by women. She acknowledges that although the early reports
were written down by men, a significant proportion of the accounts of the Prophet were
recounted on the authority of women, and thus at least the first generation of Muslims
had no difficulty in accepting women as authorities.28 Later in the book, she shows how
the Traditions narrated by women, especially the Prophet's wives, contributed to
scholarly dispute.29 Leila Ahmed wonders how many of the world’s living religions
incorporate women's accounts into their central texts or allow a woman's testimony as to
the correct reading of a single word of a sacred text to influence decisions.30 In Chapter
Six of the book, she mentions some names of the women who contributed to Ḥadīth
literature in medieval Islam.31
- Omaima Abou Bakr’s article on female Ḥadīth transmission as represented in
two Mamluk biographical dictionaries.32 Abou Bakr’s article deals with the biographical
information provided in the two source references (Ibn Ḥajar's Ad-Durar and as-
Sakhāwī's Aḍ-Ḍawʾ al-Lāmiʿ) as an important historical indication of the total picture of
their conditions. She starts with the vocation of the muḥaddithāt, then moves to the
evolution of Muslim education and methods of instruction, and finally concludes with the
characteristics of the muḥaddithāt. After exploring the involvement of women in the
social, cultural, intellectual, and educational domains of their societies, Abou Bakr tries
to consolidate the view that medieval and pre-modern societies were dynamic societies in
the very sense of the word.33 Abou Bakr did not touch upon all the different social
dimensions that contributed to the flourishing of women as muḥaddithāt in the fourteenth
and fifteenth centuries.
In addition to these studies, some other books have been authored on our subject.
These books focus on women's activities in certain periods. They include:
- Ṣāliḥ Maʿtūq's Juhūd al-Marʾah fī Riwāyat al-Ḥadīth: al-Qārn ath-Thāmin al-
Hijrī;34
- Mashhūr Salmān's ʿInāyat an-Nisāʾ bil-Ḥadīth an-Nabawī: Ṣafaḥāt Muḍīʾah min
Ḥayāt al-Muḥaddithāt ḥatta al-Qarn ath-Thālith ʿashar al-Hijrī.35
Maʿtūq gives an overview of the political, cultural, and social life during the
Mamluk period. He outlines the contribution of men to the study of Ḥadīth. After that, he
26
Elizabeth M. Sartain, Jalāl ad-Dīn as-Suyūṭī: Biography and Background (Cambridge University Press,
1975), 125-126.
27
(New Haven: Yale University Press, 1992), 46-7, 72-4, 113-5
28
Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate (New Haven: Yale
University Press, 1992) 47.
29
Ibid., 73
30
Ibid., 73.
31
Ibid., 114-115.
32
Omaima Abou-Bakr, "Teaching the Words of the Prophet", 306-28.
33
Ibid., 326.
34
(Beirut: Dār al-Bashāʾir al-Isālmiyyah, 1997).
35
Beirut: Dār Ibn Ḥazm, 1994.
5
briefs us on the participation of women in social and religious life. The focus of his book
is the female transmission of Ḥadīth. The author briefly discusses the role of females in
the transmission of Ḥadīth from the first century to the end of the seventh century of the
Hijrah. The rest of the books is devoted to female contributions to the study of Ḥadīth
during the eigth century. In a separate chapter, the author gives details on 15 famous
women scholars of Ḥadīth during the eigth century. Maʿtūq's doctoral dissertation
focused on Ḥadīth Literature in general in Mecca during the Mamluk period.36
Salmān gives a general picture of the role played by women in the transmission of
Ḥadīth from the first century to the thirteenth century. He also focuses on the
transmission of certain Ḥadīth collections by women throughout Islamic history. He gives
examples of how early Muslim families paid attention to the education of their female
offspring. These studies undertake the task of collecting data on women's student-teacher
networks and the works they are said to have narrated.37
- In 2005, Asma Sayeed submitted her doctoral dissertation to Princeton
University entitled: Shifting Fortunes: Women and Ḥadīth Transmission in Islamic
History (first to eighth centuries). The dissertation covers the period from the generation
of the Companions up to the Mamluk era. Reviewing the dissertation, I discovered that
she did not cover the Mamluk period completely, where she stopped her research at the
eighth century. She mentioned only one case study concerning the Mamluk era in the
fourth chapter of her work.38 Sayeed’s dissertation focuses on the earlier centuries, as she
believes there are no studies which undertake an analysis of those centuries, and her
dissertation aims to fill that lacuna.39 In a separate article published in Studia Islamica,
she covered two other case studies from Mamluk Damascus.40 Sayeed's work highlights
the most important five factors for the revival of women's Ḥadīth transmission, which
will be further discussed within the course of the present study.
- In 2006, Mohammad Akram Nadwi published his Al-Muḥaddithāt: The Women
Scholars in Islam.41 This study is an adaptation of the preface to his 40-volume
biographical dictionary (in Arabic) of the Muslim women who studied and taught Ḥadīth.
The yet to be published dictionary will help researchers to decide where to start when
focusing on individual women. In fact, many modern biographical dictionaries focus on
the contribution of women in different fields such as poetry, Fiqh, Ḥadīth, and Qurʾanic
studies. Mention should be made here of Kaḥḥālah's Aʿlām an-Nisāʾ,42 and al-Zirikli's al-
Aʿlām.43
36
Ṣāliḥ Maʿtūq, ʿIlm al-Ḥadīth fī Makkah al-Mukarramah khilāl al-ʿAṣr al-Mamlūkī (648 AH-923 AH)
(Beirut: Muʾassast ar-Rayyān, 2000).
37
Asma Sayeed, Shifting Fortunes, 6
38
See the part on Zaynab bint al-Kamāl, 253-63
39
In this connection, I would like to mention that there is a dissertation conducted by Amal Qirdash at the
International Islamic University in Pakistan in 1998 on the role of women in the service of Ḥadīth in the
first three Islamic centuries (Dawr al-Marʾah fī Khidmat al-Ḥadīth fiī al-Qurūn al-ʾŪlā, Qatar: Wazarat al-
Awqāf wa ash-Shuʾūn al-Islāmiyyah, 1999) I guess Sayeed was not aware of this work as there is no
mention of it in her study.
40
Asma Sayeed, "Women in Ḥadīth Transmission: Two Case Studies from Mamluk Damascus," Studia
Islamica 95 (2002), 71-94.
41
(Interface Publications, Oxford-London, 2006).
42
ʿUmar Riḍā Kaḥḥālah, Aʿlām an-Nisāʾ, 5 vols. (Damascus: Al-Maṭbaʿah al-Hāshimiyyah, 1959).
43
Khayr ad-Dīn al-Ziriklī, Al-Aʿlām (Beirut: Dār al-ʿIlm lil-Malāyyīn, 1986).
6
Despite their various limitations, the above mentioned publications have
contributed many elements to the present study. The findings of Asma Sayeed's recent
studies served as a springboard for me to the investigation and the study of Ash-
Shaykhah Maryam's life.
Scope of Our Study

This study focuses on the life of one individual Ḥadīth female transmitter, Ash-
Shaykhah Maryam Al-Adhraʿiyyah44 (719/1319-805/1402), based on Ibn Ḥajar's Muʿjam
Ash-Shaykhah Maryam that he had compiled about her. At the end of the study, an
annotated edition of the Muʿjam will be provided. As the scope of women's participation
in Ḥadīth transmission is very large and has been covered in many other publications, I
chose to focus on the life of one individual female Ḥadīth scholar and her role, both as a
student of Ḥadīth and a transmitter thereof. This will help in drawing a clearer picture of
the general role of women as participants in transmitting the words of the Prophet. The
first factor that aroused my interest in the Muʿjam was the absence of a careful
decipherment of the (unique) surviving manuscript in previous printed editions of the
Muʿjam. The second factor was the difficulty faced by previous editors of the Muʿjam in
identifying who Ash-Shaykhah Maryam was. By studying Ash-Shaykhah Maryam's life
and work, it is hoped that women will be recognized, as Sayeed suggested, as examples
of a normal and important phenomenon in Islamic history, not as anomalies, and their
role in both the scholarly environment and the broader context of Mamluk society will be
more widely accepted.
Our study will try to answer the following questions:
What can be said about the social background of female participation in Ḥadīth
transmission in the light of Ash-Shaykhah Maryam al-Adhraʿiyyah's life, which is the
subject of this study? Were Ash-Shaykhah Maryam's activities mainly confined—as has
been suggested in several publications about women's participation in Ḥadīth
transmission—to her youth and her old age, as during the period between both she was
restricted by the moral code of Islam in her mobility in the public sphere? Did she read or
study all Ḥadīth books or specific titles only? Did she also read the ajzāʾ? Are there any
specific critical and evaluative criteria to be found in the Ḥadīth sources with reference to
female transmitters? What was the number of ijāzahs that Ash-Shaykhah Maryam could
obtain in comparison with her male counterparts? What can the Muʿjam add to our
knowledge about women's participation in Ḥadīth transmission?
Apart from the introduction, the study will consist of two parts. Part I will focus
on the study of the Muʿjam and other related issues. In Part II, an annotated edition of
the Muʿjam will be provided based on the only manuscript available, viz. at Dār al-Kutub
al-Miṣriyyah (Reference number: 1421 Ḥadīth).
The first part will be divided into six chapters. Chapter One is devoted to a description
of the Dār al-Kutub al-Miṣriyyah's manuscript, dealing mainly with the location of the
manuscript, its physical properties, the methodology I applied in editing the manuscript,
and a biography of its copyist. Chapter Two will establish Ibn Ḥajar’s authorship of the
Muʿjam and the sources used and the method followed in composing it. Chapter Three
will place the Muʿjam among Ibn Ḥajar's writings and contemporary similar works. A
44
It can be pronounced al-Adhriʿiyyah, but I will use one spelling throughout the present work.
7
biographical sketch of Ibn Ḥajar will be provided, focusing on his role as an author and
his interest in women's biographies. A comparison between Ibn Ḥajar's Muʿjam Ash-
Shaykhah Maryam and ad-Durar al-Kāminah will be made in an attempt to place the
Muʿjam among Ibn Ḥajar's writings. Chapter Four will explore the world of the Muʿjam
and will give an overview of the development of the genre of the individual bibliography
like the fahrasah, the mashaykhah, the muʿjam, and so on. Chapter Five will focus on
the role of women in Ḥadīth transmission, especially during the Mamluk period. This will
be preceded by introductory remarks on women's authority as Ḥadīth transmitters, i.e.
what the Ḥadīth scholars said about reports transmitted by women, and an overview of
women’s education in the Mamluk period. On Ash-Shaykhah Maryam’s life, Chapter
Six will try to answer the following questions: Who were Ash-Shaykhah Maryam's
teachers, men or women? Were they family members or non-family members? How old
was she when she received her first ijāzah to transmit learning? Where did she study?
Where did she teach? What was her position as a female Ḥadīth transmitter in
comparison to that of other muḥaddithāt? What does this tell us about the Islamic
learning at the time? In which aspects is Ash-Shaykhah Maryam similar to her
predecessors?
8
Chapter One
The Manuscript, Its Printed Editions, and Its Copyist
1.1. The Manuscript

The present edition of the Muʿjam Ash-Shaykhah Maryam is based on the unique
manuscript available at Dār al-Kutub al-Miṣriyyah (Reference number: 1421 Ḥadīth).
Two microfilms of the manuscript are available also at Dār al-Kutub al-Miṣriyyah; one of
them, which has the same number as the original manuscript, is clear and the other, which
is given the number 1885, is not. A third microfilm is available at the Manuscript
Institute of the Arab League (Reference number: 483 Muṣṭalaḥ al-Ḥadīth). A fourth
microfilm is available at Maʿhad al-Buḥūth at Umm al-Qurā University (Reference
number: 2186 Tārīkh wa Tarājim). Also the Library of the Islamic University at Medina
has a microfilm of the manuscript (Reference number: 3/8047). The Library of King
Saʿūd University in Riyadh has a sixth microfilm of the manuscript (Reference number:
4/388). Finally, King Faysal's Center for Islamic Research and Studies in Riyadh has a
seventh microfilm (Reference number: 2158-1-F).
After consulting the original copy of the manuscript, the following remarks can be
made. The Muʿjam Ash-Shaykhah Maryam preserved in Dār al-Kutub al-Miṣriyyah
consists of 78 folios each of a different number of lines (ranging from 3 to 28 lines). It
measures 18×13 cm. There are many blanks, which suggest that our MS may have been
copied from the author’s draft version.
The title page on fol. 1a bears the following title:
‫خ‬6 7 0 ! 4 '1$2 3 ‫ ' ا‬/0 ( - ."‫ * أ‬+, ‫م أ( ' ا‬$ %&‫" ! ا‬ ‫ا‬ ‫ا ول‬
‫!ع وا&; !زة‬. 3 ‫ ا‬i.e. “The first part of the Muʿjam of Ash-Shaykhah Maryam extrapolated for
her by Ḥāfiẓ al-Islām Abū al-Faḍl Aḥmad ibn ʿAlī al-ʿAsqalānī from her shaykhs of
samāʿ and ijāzah”. The same page contains one ex libris seal and a note that reads " = - "
1421 >6?@ 36768 6.0"; i.e. under the specific category of Ḥadīth collections
preserved at Dār al-Kutub, it is given the Reference Number: 1421, and under the general
category of all collections, it is given the Reference Number: 36768. There is another
note that reads "‫ي‬- (D ‫ ا‬B + - .A (61 ' ". This means that the famous scholar
Muḥammad Murtaḍā al-Ḥusaynī al-Zabīdī (d. 1205/1790)1 once possessed the
manuscript. In fact, he added some marginal notes to it. The manuscript is a complete
codex. It begins with !1- % B /0 ‫م‬$ 3 ‫ة وا‬$ ? ‫ وا‬H - .A ‫ ا‬، G ! 3 ‫ و‬0‫ أ‬4/ ‫ ا " ا‬." ‫ ﷲ ا‬3(
‫ ا ول‬J ‫ ا‬،‫ل ﷲ‬6 %‫ ر‬and ends with ‫ ا‬LG H - .A ‫وا‬ . ‫ آ@ ا‬and a colophon containing the
copyist's laqab, the date on which he completed the copying, as well as a copy of the
original colophon of the author, Ibn Ḥajar, stating when he had started and finished the
compilation of the Muʿjam. Ibn Ḥajar had started the compilation in the month of
Ramaḍān in 803/1400 and had finished the work in the same month of the same year. Our
manuscript of the Muʿjam was copied, as the colophon indicates, in the month of Rabīʿ
1
For his biography, see al-Ziriklī, al-Aʿlām, 7:70; ʿAbd al-Ḥayy ʿAbd al-Kabīr al-Kattānī, Fihris al-
Fahāris wal-Athbāt wa Muʿjam al-Maʿājim wal-Mashyakhāt wal-Musalsalāt, ed. Iḥsān ʿAbbās, 2nd ed.
(Beirut: Dār al-Gharb al-Islāmī, 1982), 1:526-36
9
al-Awwal in 872/1467, sixty-seven years after Ash-Shaykhah Maryam's death and twenty
years after Ibn Ḥajar's death.
The colophon reads:
4 ‫اه ' ا‬- Y(‫ وا‬،803 X % ‫ !ن‬+ ‫ ر‬4 7 ' T ; ‫ه‬- 6 3 ‫ ﷲ ! ' غ‬T ."‫ ر‬T ; ‫ !ل‬S
‫ ا‬%‫ ! و‬X‫ أو` وأ@ ا وظ !ھ ا و(!ط‬H - .A ‫ ا‬.872 X % ‫ ر( _ ا ول‬4 7 ' 3X ‫ه ا‬Z ‫ ھ‬T\] % [ (‫ و‬،‫ر‬6GZ . ‫ا‬
‫ ھـ‬. (!Y ‫ وا‬T]A>‫ و‬T ‫ وآ‬-.A c2/@ @ B/0 /%‫ و‬B/> 4/ ‫ ا‬، 1$0‫و‬
There is a marginal note at the bottom of the last page in which a certain
Muḥammad Abū Bakr ibn ʿUmar an-Naṣībī al-Ḥalabī ash-Shāfiʿī (d. 916/1510)2 wrote
that he made use of the Muʿjam. Unfortunately, none of the biographical dictionaries that
mentioned his biography provides a clue for the way and purpose of his use of the
Muʿjam.
The MS contains corrections and marginal notes both by the copyist, Yūsuf ibn
Shāhīn, and its later owner, the famous scholar Muḥammad Murtaḍā al-Ḥusaynī al-
Zabīdī.
The Muʿjam is without introduction. The 78 folios are distributed over 13
gatherings (Arabic: juzʾ, daftar) as follows:
fol. 7b end of gathering 1

This division reflects the original gatherings (ajzāʾ) in which Ibn Ḥajar had
compiled his work. It apparently does not reflect any partition in the content of the work,
which is basically an alphabetically arranged biographical dictionary. The gatherings are
numbered in figures on the upper margin of the first folio. Each juzʾ in this MS has its
own "title-page" containing the number of the juzʾ as well as the general title of the
Muʿjam. The first and second juzʾs have the name of the compiler of the Muʿjam. Usually
the rest of the first folio of each juzʾ is blank. The average size of each juzʾ is between 4-6
folios. The text of each juzʾ itself starts on the verso-side of its first folio, with the
traditional opening formula: "In the name of God, the Merciful, the Compassionate".
The Muʿjam consists of eight gatherings (kurrāsāt), as follows:
fol. 1a beginning of gathering 1
2
For his biography, see as-Sakhāwī, aḍ-Ḍawʾ, 8:259; al-Ziriklī, al-Aʿlām, 6:315, Najm ad-Dīn Muḥammad
ibn Muḥammad al-Ghazī, Al-Kawākib as-Sāʾirah bi Aʿyān al-Miʾah al-ʿĀshirah (Beirut: Dār al-Kutub al-
ʿIlmiyyah, 1997), 1:44.
10
The Muʿjam contains some blank pages as follows: fol. 20b, fol. 27b, fol. 34b, fol.
42b, fol. 54b, fol. 65a, and fol. 65b.
A clear copy of the [text] was written by Ibn Ḥajar's grandson, Yūsuf ibn Shāhīn,
as the colophon reads: ٨٧٢ X % ‫ ر( _ ا ول‬4 7 ' 3X ‫ه ا‬Z ‫ ھ‬T\] % [ (‫و‬. All biographical
dictionaries mention Yūsuf ibn Shāhīn as the grandson of Ibn Ḥajar, who had much
interest in copying his grandfather’s manuscripts.3 The copyist rubricated the beginning
of each biography with a red-inked line. He stopped this habit after fol. 19/a. The
manuscript remains in excellent condition. Unfortunately, many inside edges have been
reinforced by a plastic tape. The ink used in the Muʿjam is black. Catchwords are
constantly marked at the left bottom on the verso-side of each folio. The Muʿjam is
written in a cursive scholarly script and on a slightly yellowish paper (for a specimen, see
our reproduction of fol. 2a, reproduction No. 2). It is written in one hand which rules out
the possibility that some parts were added later. The Muʿjam is bound in a thick blue
board cover made by Dār al-Kutub.
The most important orthographic peculiarities are as follows:
1. Generally, diacritical dots are never indicated. To this rule, I counted only a few
exceptions, for instance: f. 1b, l.A .
2. Generally, the hamzah is not written, but only its carriers, viz. the alif, wāw and
yāʾ, for instance we have ! !mY for n !mY .
3. When the hamzah is written without a carrier, we observe the following in our
manuscript:
• The initial hamzah after the vocative interjection yāʾ is omitted; thus we
have !4 ! for !4 ‫ ! أ‬.
• When the hamzah comes after a long vowel, whether in the middle or at
the end, it disappears; thus we have ‫ اه‬S for ‫ اءة‬S, ! (‫ ا`ر‬for ‫ا ر( !ء‬.
• When the hamzah comes after or before the yāʾ, it is omitted; thus we
have B7 for ‫'ء‬7, B for p , 'q!3X ‫ ا‬for 'r!3X ‫ا‬.
• The initial hamzah is not written; thus we have ‫ اول‬for ‫أول‬, 6(‫ ا‬for 6(‫أ‬.
4. The alif as a vowel-letter is omitted in the middle of a word, thus we have , %
for ‫ !ن‬,%, .L0 for ‫!ن‬.L0, T. 2 ‫ ا‬for ! 2 ‫ا‬.
5. The tāʾ marbūṭah is never dotted.
6. To distinguish the ḥurūf al-muhmalah, the copyist used to write the intended
letter under or above it, thus he writes ‫ ح‬under the letter concerned to indicate that this is
the letter intended.
3
As-Sakhāwī, aḍ-Ḍawʾ, 10:315. (Enumeration in vol. 10 is according to ash-Shamela library).
11
7. All Ḥadīth terminology used by Ash-Shaykhah Maryam to indicate how she
heard the Ḥadīths are abbreviated unless they occur at the beginning of a sentence. So,
we have !1‫ أ‬for !1 ]@‫ أ‬and !1 for !Xt-".
1.2. Printed Editions

While surfing the Internet, I found out that parts of the Muʿjam are included in the
database of the Islamweb site. I traced the available data and I found some
bibliographical information about the edition of the Muʿjam on the website of
neelwafurat.com. The Muʿjam has been edited by Muḥammad ʿUthmān and was
published in Cairo by Maktabat ath-Thaqāfah ad-Dīniyyah in February 2010. The book
contains 226 pages. The actual edition of the text covers the pages 41-216. The number
of entries is 283 while in the MS the number of entries is 324. In April 2010, the forum of
the website shamela.ws posted the Muʿjam in Shamela format. The bibliographical data
indicate that the Muʿjam had been edited by the Manuscripts Department at Ufuq
Software Company and published as a book by the same company in 2004. The data also
indicate that the Muʿjam consists of only eleven ajzāʾ which is not the case, as we have
seen earlier.
By comparing the two published texts, the following remarks are in place:
ʿUthmān did not mention the edition made by Ufuq, though both editions are identical.
Whenever Ufuq's editors could not read a word and omitted it, ʿUthmān also could not
read it and omitted it, as well. Even where there is a lacuna in the text of the Ufuq's
editors, indicated by dots, which does not correspond to a similar lacuna in the
manuscript, we will find the same lacuna in ʿUthmān's edition. Examples are to be found
on folios no. 1b line no. 5 (thougth I filled out the lacuna from other biographical
dictionaries), 2a line 1, On folio 1b line 17 there is a lacuna which should be omitted as
the text is complete. Thus, ʿUthmān's text is fully identical, with the exception that he
sometimes completed the biographies from other sources without making any distinction
between the original text and those other sources. In some biographies, for instance,
ʿUthmān quotes Ibn Ḥajar's ad-Durar without acknowledging this fact.4 One full
biography is taken from ad-Durar.5 Both editions do not mention the marginal notes by
the scribe, Yūsuf ibn Shāhīn, and by the later owner, al-Zabīdī. Therefore, we can
conclude that ʿUthmān plagiarized Ufuq's edition. This is an example of the additions
made to the text which is not available in the original text:
(Our reproduction) .S ‫ي إ !م ;! _ ا‬Du ‫ ﷲ ا‬-]0 ( 3A ‫ ( أ(' ا‬3A ‫ ( ا‬-.A
‫ إ !م‬، - ‫ ا‬w.7 (‫ ا‬- ‫ر ا‬-( + ‫ي ا ! ' ا‬Du ‫' ا‬%-2 ‫ ﷲ ا‬-]0 ( 3A ‫ ( أ(' ا‬3A ‫ ( ا‬-.A
- ‫! ( ھ!ن ا‬X 7 TX0 !Xt-" ،'. ‫ ( ا‬- !" '(‫ ( أ‬c/. ‫ ا‬-]0‫ و‬،‫ق‬$0 (‫ وا‬،x X ‫ ا‬B/0 _.%‫ أ‬، .S ‫;! _ ا‬
(ʿUthmān’s edition) ... X% ‫ و !ت‬، r! z%‫ و‬3.@‫ و‬w.@ X% - ‫ و‬.TX ‫!ع‬.3 !( ' ! ‫ا‬
This whole biography is taken from Ibn Ḥajar’s ad-Durar.6
4
Muḥammad ʿUthmān, Muʿjam ash-Shaykhah Maryam (Cairo: Maktabat ath-Thaqāfah ad-Dīniyyah,
2010), 21.
5
Ibid., 188, biography no. 222.
6
Ibn Ḥajar, Ad-Durar al-Kāminah fī Aʿyān al-Miʾah ath-Thāminah (Beirut: Dār Iḥyāʾ at-Turāth al-ʿArabī,
n.d.), 3:425 (1132).
12
On folio 2b the following text is missing in both editions:
‫ أﺨﺒرﻨﺎ ﻤﻜﻲ ﺒن‬،‫ﻠﻔﻲ‬‫ وﺒﻪ إﻝﻰ اﻝﺴ‬.‫اﻝﺒﺼري ﻤﺎت ﺴﻨﺔ ﺘﺴﻊ وﺴﺒﻌﻴن وﻤﺎﺌﺔ ﺒﻴﻨﻨﺎ وﺒﻴﻨﻪ ﺴﺒﻌﺔ أﻨﻔس ﺒﺎﻝﺴﻤﺎع اﻝﻤﺘﺼل‬
‫دﺜﻨﺎ‬ ‫ ﺤ‬،‫دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس ﻤﺤﻤد ﺒن ﻴﻌﻘوب اﻷﺼم‬ ‫ ﺤ‬،‫ أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن اﻝﺤﺴن‬،‫ﻤﻨﺼور ﺒن ﻤﺤﻤد ﺒن ﻋﻼن‬
.‫دﺜﻨﺎ‬ ‫زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ اﻝﻤوﻝﻲ ﺤ‬
In the entry which contains the biography of ad-Dabbūsī, ʿUthmān took the biography
from Ibn Ḥajar's ad-Durar and other sources though this data is missing in the Muʿjam.7
On folio 3a ʿUthmān read this ‫ر‬‫اﻝﻤ َﻘﻴ‬
ُ ‫ أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﻤﻌروف ﺒﺎﺒن‬as ‫أﺨﺒرﻨﺎ‬
‫اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﻤﻘرئ‬. Here ʿUthmān did not figure out the kunyah and made
al-Ḥasan the son of ʿAlī though his name is ʿAlī and Abū al-Ḥasan is his kunyah.
At the bottom of folio 3b, the following text is missing in both editions: ‫ﺤدﻴث‬
ٌ ‫ﻫذا‬
.‫ﺠدا ﺘُﺴﺎﻋﻲ اﻹﺴﻨﺎد إﻝﻰ اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‬ ٍ On folio 4a ʿUthmān and Ufuq's editiors read
ً ‫ﻋﺎل‬
‫ وﻻ ﻴﺜﺒت ﻝﻪ ﻝﻘﺎء ﻋﺒﺎدة‬as ...‫وﻻ ﻴﺜﺒت ﻝﻪ ﻝﻨﺎ‬. In the fouth biography ʿUthmān and Ufuq's editiors
left out the following part of the chain of transmission:
‫ أﺨﺒرﻨﺎ أﺒو اﻝﻌز‬،‫أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﻜرﻴم ﺒن ﻋﺒد اﻝﻨور ﺒن ﻤﻨﻴر اﻝﺤﻠﺒﻲ ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ‬
.‫ أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﺒﺎﻗﺎ‬،‫ﻴوﺴف ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﻴوﺴف اﻝﺤﻤزي‬
In the original manuscript, the fourth biography belongs to Quṭb ad-Dīn ʿAbd al-
Karīm al-Ḥalabī (d. 735/1335), one of Ash-Shaykhah Maryam's main teachers, but
ʿUthmān attributed it to Aḥmad ibn Abī Ṭālib al-Baghdādī and to confirm his reading he
started the chain of the transmission with ‫ادي‬- u] ‫ ا‬x !‫ ( أ( ' ط‬- ."‫ ! أ‬1 ]@‫أ‬, then he left out
some names in the report extracted in the Muʿjam.
On folio 5b ʿUthmān and Ufuq's editiors read= -A ‫ ا‬x/‫ وط‬as T X - ."‫ أ‬x /‫وط‬. On folio
14b, the biography of Aḥmad ibn Muḥammad ibn ʿUmar ibn Aḥmad ibn Qudamāh al-
Maqdisī, ʿUthmān and Ufuq's editors left out this part: ‫ وﺴـﻤﻊ ﻤـن‬،‫وﻝـد ﺴـﻨﺔ اﺜﻨﺘـﻴن وﺨﻤﺴـﻴن ﺘﻘرﻴﺒـﺎ‬
...‫ وﻜـﺎن ﻋﺎرﻓـﺎ ﺒﺎﻝﺸـروط ﺘـوﻓﻲ‬.‫ واﻝﻔﺨـر ﻋﻠـﻲ‬،‫ ٕواﺒـراﻫﻴم ﺒـن ﺨﻠﻴـل‬،‫اﺒـن ﻋﺒـد اﻝـداﺌم‬. In the same biography, the
location of the narration quoted is left out. This part reads: ‫رواﻩ أﺒـو داود ﻋـن أﺤﻤـد ﺒـن ﺤﻨﺒـل‬
‫ـرزاق ﻓوﻗـﻊ ﻝﻨـﺎ ﺒـدﻻ واﻝﺘرﻤذي ﻓﻲ اﻝﺸﻤﺎﺌل ﻋن إﺴﺤﺎق ﺒن ﻤﻨﺼور واﻝﻨﺴﺎﺌﻲ‬
ّ ‫ﻋن إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺜﻼﺜﺘﻬم ﻋن ﻋﺒـد اﻝ‬
‫ﻋﺎﻝﻴﺎ‬.
On folio 15a, ʿUthmān and Ufuq's editors read this part:
‫ ﺴﻤﻊ‬،‫أﺤﻤد ﺒن ﻤظﻔر ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﻤظﻔر ﺒن ﺒدر ﺒن اﻝﺤﺴن ﺒن اﻝﻔرج ﺒن ﺒﻜﺎر اﻝﻨﺎﺒﻠﺴﻲ اﻝﺼﺤراوي‬
.‫ ﺴﻤﻊ ﻤﻨﻪ اﻝذﻫﺒﻲ‬،‫ وﻏﻴرﻫم‬،‫ وﻋﻤر ﺒن اﻝﻘواس‬،‫ وﻤن اﻝﺸرف ﺒن ﻋﺴﺎﻜر‬،‫ﻤن زﻴﻨب ﺒﻨت ﻤﻜﻲ ﺜﻼﺜﻴﺎت ﻤﺴﻨد أﺤﻤد‬
as
:‫ ﻗﺎل اﻝﻨﺎﺒﻠﺴﻲ اﻝﺼﺤراوي‬،‫ ﺒن ﺒﻜﺎر‬....‫أﺤﻤد ﺒن ﺠﻌﻔر ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﺠﻌﻔر ﺒن ﺴﻠﻤﺔ ﺒن اﻝﺤﺴن أﺒﻲ‬
.‫ ﺴﻤﻊ ﻤن اﻝذﻫﺒﻲ‬،‫ وﻏﻴرﻫم‬،‫ وﻋﻤر ﺒن اﻝﻌﺒﺎس‬،‫ أﺤﻤد ﺒن اﻝﺤﺎرث ﺒن ﻋﺴﺎﻜر‬،‫ ﻤن ﺸﻴﺨﻪ‬...‫ﺴﻤﻊ ﻤن زﻴد‬
7
See biography no. 3.
13
In one passage we can notice the number of mistakes made by both editors of the
Muʿjam. All the above-mentioned examples suggest the need for a more accurate edition
of the Muʿjam.
ʿUthmān's edition is a pure business edition. Surprisingly enough, he could not
identify Ash-Shaykhah Maryam. He confuses Ash-Shaykhah Maryam al-Adhraʿiyyah
with another Maryam8 who died in 758, i.e. 15 years before the birth of Ibn Ḥajar! In
addition, the editor claims that the MS was written by Ibn Ḥajar and is very difficult to
read.9 Yes, it is true that the text is extremely difficult to read, but it was not written by
Ibn Ḥajar, it was drafted by Ibn Ḥajar and copied by his grandson Yūsuf ibn Shāhīn, as
we saw earlier. The edition is full of mistakes and there are many missing texts. ʿUthmān
says that the Muʿjam consists of 12 ajzāʾ while in fact it consists of 13 gatherings.
ʿUthmān ended his edition with the biography of Yaḥyā ibn Yūsuf ibn Abī
Muḥammad ibn Abī al-Futūḥ al-Miṣrī and marks it as the 283rd entry in the Muʿjam while
in the original manuscript it is the 313th entry. This means that he missed many entries
and did not include them in his edition. The total number of missed entries is 36.10 The
missed entries are a result of confusing one biography with another. For example,
ʿUthmān confused the biography Aḥmad ibn Yaḥyā ibn Aḥmad ibn Ḥasan ibn ʿAṭāʾ with
the biography of Aḥmad ibn Yaʿqūb ibn Aḥmad ibn Yaʿqūb al-Ḥalabī and completed it
from other sources without acknowledging any of them. He also confused entries no. 71
and 72 (our reproduction, no. 69 ʿUthmān's reproduction) and reproduced them in one
biography. In one case, ʿUthmān did not refer to entry no 153 (our reproduction), because
it is a repeated entry. He missed the biography of ʿAlī ibn Muḥammad ibn ʿAbd ar-
Raḥmān (our reproduction no. 179). He also missed the biography of ʿAlī ibn Yūnus ibn
Aḥmad al-Khathʿami (our reproduction no 185). ʿUthmān missed the biography of Kāfūr
ibn Mansūr al-Jawharī (our reproduction no. 202). ʿUthmān added some details to
biographies no. 200, 205, 207, 208, 209, 212, 213, 218, 227, 232, 239, 246, 252, and 287
which are not included in the original manuscript. ʿUthmān repeated the biography of
Muḥammad ibn ʿUmar ibn Aḥmad ibn ʿUmar al-Munbajī in two biographies (see his
reproduction no. 249 and 250). In the biography no. 61 (our reproduction), 59 (ʿUthmān’s
edition), ʿUthmān did not include all details of the biography, he mentioned the death
date of the biographer. Under the category of ʿUthmān, ʿUthmān added a biography of
ʿUthmān ibn ʿAlī ibn Bishārah which is not found in the original manuscript (see
ʿUthmān’s reproduction no 165).
Apart from the missed or confused entries in ʿUthmān and Ufuq's edition, the
supposedly complete entries still have some flaws. In many entries ʿUthmān misread
some names which would affect the relationship of the biographee and Ash-Shaykhah
Maryam. In entry no. 39 of our reproduction, 38 of ʿUthmān’s reproduction, he read the
following name: ‫ أﺤﻤد ﺒن ﻤظﻔر ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﻤظﻔر ﺒن ﺒدر ﺒن اﻝﺤﺴن‬as ‫أﺤﻤد ﺒن ﺠﻌﻔر ﺒن‬
8
Ibid., 213, biography no. 280.
9
Ibid., 36.
10
These biographies are no. 179, 200, 205, 261, 266, 267, 268, 269, 270, 271, 272, 274, 275, 276, 277, 279,
281, 282, 283, 292, 300, 309, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, and 324.
14
‫أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﺠﻌﻔر ﺒن ﺴﻠﻤﺔ ﺒن اﻝﺤﺴن‬. We can figure out three errors in identifying 3
persons in one biography. In entry no 40 of our reproduction, 39 of ʿUthmān’s
reproduction, ʿUthmān read the following name ‫ب ا د ن‬ ‫ور ن رم ا د ط‬ ‫أ د ن‬
‫س ا دﻴب‬ ‫ ا ن ا‬as ‫أﺤﻤد ﺒن ﻤﻨﺼور ﺒن ﺤﺎزم اﻝدﻤﻴﺎطﻲ ﺸﻬﺎب اﻝدﻴن أﺒو اﻝﻌﺒﺎس اﻷدﻴب‬. In entry no 41 of
our reproduction, 40 of ʿUthmān’s reproduction, ʿUthmān read the following name:
‫ أﺤﻤد ﺒن ﻤﻨﺼور ﺒن إﺒراﻫﻴم ﺒن ﻤﻨﺼور ﺒن رﺸﻴد اﻝﺤﻠﺒﻲ اﻝﺠوﻫري ﺸﻬﺎب اﻝدﻴن أﺒو اﻝﻌﺒﺎس‬as ‫أﺤﻤد ﺒن ﻤﻨﺼور‬
‫ﺒن إﺒراﻫﻴم ﺒن ﻤﻨﺼور ﺒن ﺴﻌد اﻝﺤﻠﺒﻲ اﻝﺠوﻫري ﺸﻬﺎب اﻝدﻴن أﺒو اﻝﻌﺒﺎس‬. In entry no 42 of our
reproduction, 41 of ʿUthmān’s reproduction, ʿUthmān read the following name: ‫أﺤﻤد ﺒن‬
‫ ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺎﻓظ رﺸﻴد اﻝدﻴن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻌطّﺎر أﺒو اﻝﻌﺒﺎس‬as ‫أﺤﻤد ﺒن ﻫﺒﺔ اﷲ ﺒن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻘدﺴﻲ‬. In
entry no. 47 of our reproduction, 45 of ʿUthmān’s reproduction, ʿUthmān read the
following name: ‫ إﺒراﻫﻴم ﺒن ظﺎﻓر ﺒن ﻤﺤﻤد ﺒن ﺤﻤﺎد اﻝﻜﻨﺎﻨﻲ ﺒرﻫﺎن اﻝدﻴن اﻝﺸﺎرﻋﻲ‬as ‫إﺒراﻫﻴم ﺒن طﺎﻫر ﺒن‬
‫ﻤﺤﻤد ﺒن ﺤﻤﺎد اﻝﻜﻨﺎﻨﻲ ﺒرﻫﺎن اﻝدﻴن اﻝﺸﺎرﻋﻲ‬. In the biography of ʿAbd ar-Raḥmān ibn ʿAlī ibn
Ḥusayn ibn Mannāʿ, ʿUthmān read ‫ اﻝﻤﻨﻌوت ﺒﺎﻝزﻴن اﻝﻨﺎﺼر‬as ‫ﻋز اﻝدﻴن اﻝﻨﺎﺼر‬. In the same
biography we can pinpoint a number of errors in the following text:
‫ وﻤﻨﻪ وﻤن‬،‫ وﺴﻤﻊ ﻤن اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري ﻨﺴﺨﺔ اﻝﻘﻴﺴﻲ واﻝﻘدر ﻻﺒن وﻫب‬،‫وﺸﻴﺌﺎ ﻤن اﻷرﺒﻌﻴن ﻝﻌﺒد اﻝﺨﺎﻝق ﺒن زاﻫر‬
،‫ وأﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد اﻝﻬروي اﻷول واﻝﺜﺎﻨﻲ وﺤدﻴث اﻝﻤزﻜﻲ‬،‫ وﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝﻤﻠك‬،‫أﺒﻲ اﻝﻔرج ﺒن أﺒﻲ ﻋﻤر‬
‫ وﺘوﻓﻲ أول ﻝﻴﻠﺔ اﻷﺤد اﻝﺨﺎﻤس ﻤن ﺸﻌﺒﺎن‬،‫ وﻝد ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‬.‫دث‬ ‫ وﺤ‬،‫وﺴﻤﻊ ﻤن آﺨرﻴن‬
(Our reproduction) ‫ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﺴﻔﺢ‬
‫ وﻤﺎت ﻓﻲ ﺸﻌﺒﺎن‬،‫ وﻝد ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‬،‫دث‬ ‫ وﻤن اﻝﻔﺨر ﺒن أﺒﻲ ﻋﻤر وﻓﺎطﻤﺔ ﺒﻨت اﻝﻤﺤﺴن وﻏﻴرﻫم وﺤ‬...
(ʿUthmān’s reproduction) .‫ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن‬
The same errors can be traced in the names of the books that some biographees
read to or heard from their teachers. For example, ʿAbd ar-Raḥmān ibn Aḥmad ibn ʿUmar
ibn Shukr heard a book entitled ‫ ﻤﺴﺎﺌل ﺨطﺎب‬by Imām Aḥmad.11 ʿUthmān read it as ‫ﻤﺴﺎﺌل‬
‫ﺨطب‬.12 While listing the books and the ajzāʾ that ʿAbd ar-Raḥmān ibn Ibrāhīm ibn ʿAbd
Allāh al-Faraḍī heard from his teachers, ʿUthmān could not figure out the book of Al-
Mabʿath of Hishām ibn ʿAmmār and left a blank space.13 In the biography of ʿAbd ar-
Raḥmān ibn Ismāʿīl ibn Aḥmad ibn ʿAbd Allāh al-Maqdisī, ʿUthmān reproduced a part of
the isnād which is attached to the biography and missed the text of the Ḥadīth.14 In
another biography, ʿUthmān could not read this statement ‫ وﺤدث ﻫو وأﺒوﻩ وﻋﻤﻪ‬and added a
11
Biography no. 133.
12
ʿUthmān, Muʿjam ash-Shaykhah Maryam, p. 133.
13
Biography no. 134, ʿUthmān, Muʿjam ash-Shaykhah Maryam, p. 134.
14
Biography no. 135,ʿUthmān, Muʿjam ash-Shaykhah Maryam, p. 135.
15
blank area followed by the word ‫زاﺌدة‬.15 In the biography of ʿAbd ar-Raḥmān ibn
Muḥammad ibn Manṣūr al-Jawharī, ʿUthmān reproduces the following isnād:
،‫ أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﻌﻤر‬،‫ أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻴم ﺒن ﻴﺤﻴﻰ‬،‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور إﺠﺎزة‬
،‫ أﺨﺒرﻨﺎ أﺒو اﻝطﻴب طﺎﻫر ﺒن ﻋﺒد اﷲ اﻝطﺒري‬:‫ ﻗﺎﻻ‬،‫اﻝوراق‬
ّ ‫ وأﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﻠوك‬،‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‬
‫ ﻋن‬،‫ وﺸﻌﻴب ﺒن ﻤﺤرز‬،‫دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم‬ ‫ ﺤ‬،‫دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ ﻝﻔظﺎ‬ ‫ ﺤ‬،‫أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﻐطرﻴف‬
١٦
...‫ ﻋن ﺼﺨر اﻝﻐﺎﻤدي‬،‫ ﻋن ﻋﻤﺎرة ﺒن ﺤدﻴد‬،‫ ﻋن ﻴﻌﻠﻰ ﺒن ﻋطﺎء‬،‫ﺸﻌﺒﺔ‬
as
‫ أﺨﺒرﻨﺎ‬،‫ أﺨﺒرﻨﺎ ﺒن ﻤﺤﻤد ﺒن ﻤﻌﻤر‬،‫ أﺨﺒرﻨﺎ ﻋﺒد اﻝﻜرﻴم ﺒن ﻴﺤﻴﻰ‬،‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور إﺠﺎزة‬
١٧
...‫ ﻋن ﺼﺨر اﻝﻐﺎﻤدي‬،‫ ﻋن ﻋﻤﺎرة ﺒن ﺤدﻴد‬،‫ ﻋن ﻴﻌﻠﻰ ﺒن ﻋطﺎء‬،‫ ﻋن ﺸﻴب‬...‫ﻤﺤﻤد‬
In his reproduction we can notice that ʿUthmān read the name of ʿAbd ar-Raḥīm ibn
Yaḥyā as ʿAbd al-Karīm ibn Yaḥyā. He missed the first name of ʿUmar ibn Muḥammad
ibn Maʿmar. After the first 2 persons in the isnād he missed seven persons.
By now it becomes clear that there is a dire need for an authentic edition of the
the manuscript as the original author wrote it.
After surveying most of the manuscript catalogues available at Leiden University
Library and other online sources, I became sure that there is indeed only copy of the
manuscript which is available only at Dār al-Kutub al-Miṣriyyah. Therefore, the task of
editing the text is very painstaking work.
In the Arabic text, I have inserted the punctuation for reasons of clarity. I also
numbered the biographies in order to facilitate references. I traced all the Ḥadiths quoted
in the Muʿjam from famous Ḥadith collections, and located the biographies of Ash-
Shaykhah Maryam’s teachers in famous biographical collections. If dates of death of the
teachers are not provided in the Muʿjam, they are completed from other sources in the
notes. In the Arabic edition, I made three appendices; the first for Ash-Shaykhah
Maryam's teachers, the second for the Ḥadīths extracted in the Muʿjam, and the third for
Ḥadīth collections mentioned in the Muʿjam.
1.3. Biography of the Copyist18

A clear copy of the Muʿjam was made by Yūsuf ibn Shāhīn. His full name was
Yūsuf ibn Aḥmad ibn Abī Bakr ibn Shāhīn al-Karkī al-Maṣrī al-Ḥanbalī. His laqab was
Jamāl ad-Dīn Abū al-Maḥāsin. He is known simply as Sibṭ Ibn Ḥajar (Ibn Ḥajar's
grandson) or Yūsuf as-Sibṭ. He was the son of Ibn Ḥajar's daughter, Zayn Khātūn19 (d.
15
Biography no. 137, ʿUthmān, Muʿjam ash-Shaykhah Maryam, p. 137.
16
Biography no. 140.
17
ʿUthmān, Muʿjam ash-Shaykhah Maryam, p. 138.
18
This biographical sketch is based on as-Sakhāwī, al-Jawāhir, 1213-1218; as-Sakhāwī, aḍ-Ḍawʾ, 10:313-
7; as-Suyūṭi, Naẓm al-ʿAqyān fī Aʿyān al-ʿAyān, 1:61; al-Ziriklī, al-Aʿlām, 8:234; Kaḥḥālah, Muʿjam al-
Muʾallifīn, 13:304; and al-Kattānī, Fihris, 2:1139-1141. Also his biography can be found in Muḥammad
ibn ʿAlī ibn Muḥammad ash-Shawkānī, al-Badr aṭ-Ṭaliʿ bi Maḥasin man baʿdi al-Qarn as-Sābiʿ, ed.
Muḥammad Ḥasan Ḥallāq (Beirut: Dār Ibn Kathīr, 2006), 907.
19
For her biography, see as-Sakhāwī, al-Jawāhir, 1208-1209; as-Sakhāwī, aḍ-Ḍaw', 12:51.
16
833/1429), and the Mamluk official Shāhīn al-ʿAlāʾī (d. 860/1455).20 Yūsuf was born in
Cairo in 828/1425. According to as-Sakhāwī, he grew up and lived a luxurious life under
his grandparents' care. Yūsuf's father was a Mamluk officer and belonged to the Ḥanafite
School of law. Yūsuf was raised in the military tradition, became a soldier, and mastered
archery.21 Yūsuf grew up as a Ḥanafite; but at the age of twenty he changed to the
Shāfiʿite School of law. A few years later, he gave up the military uniform and wore the
clothing of scholars.22 Like many other scholars, he began his education at a very young
age. While Yūsuf was receiving his military education, his grandfather simultaneously
had him educated in the religious sciences. He obtained several ijāzahs of Ḥadīth for him,
encouraged him to hear Ḥadīth from many scholars such as Tijār al-Bālisiyyah, and had
him attend his own lectures, as well.23 He was given several religious appointments in
some of the religious institutions at Cairo. He was appointed as a Ḥadīth teacher at al-
Bībarsiyyah madrasa. He was also appointed as the khaṭīb of Walī ad-Dīn Mosque, then
as the Shaykh of al-Mazhariyyah madrasa when it was first opened. Later he headed
Mashyakhat at-Taṣawwuf at the Qarāqūsh endowment in Khān as-Sabīl. He performed
the pilgrimage during his grandfather's life. After his grandfather's death he embarked on
studying the discipline of the laws of inheritance with Abū al-Jūd al-Mālikī (d.
863/1459).24 He also studied prosody with Aḥmad al-Ubbadī (d. 860/1455).25 He was
appointed in the position of nāẓir (inspector) of al-Mankūtumūriyyah madrasa. At that
time, he read some books with al-Burhān ibn Khiḍr (d. 852/1448)26 and al-Badr ibn al-
Qaṭṭān (d. 879/1474).27 He also read at-Tahdhīb with his grandfather. In addition, he
studied some of the books which he copied with his grandfather. As-Sakhāwī tells us that
Ibn Shāhīn used to go with him and his colleagues to the house of al-ʿIzz ibn al-Furāt (d.
851/1448)28 and they used to read some books with some of the great Ḥadīth scholars
who attended the sessions such as al-Zayn Shaʿbān, ʿAbd ar-Raḥim al-Munāwī and as-
Suwayfī. As-Sakhāwī also tells us that Yūsuf ibn Shāhīn devoted himself to the study of
Ḥadīth. According to the same source, he also had the habit of copying some of the texts
of which his grandfather had made the first draft.29 From the sources which cover Ibn
Ḥajar's biography, I came across a reference to three books which Ibn Shāhīn copied
from his grandfather's works. The titles include Radʿ al-Mujrim fī adh-Dhabb ʿan ʿIrḍ al-
Muslim or Radʿ al-Mujrim ʿan Sabb al-Muslim,30 Al-Arbaʿūn al-ʿĀliyyah li Muslim ʿala
al-Bukhārī fī Ṣaḥīḥayhimā or ʿAwālī al-Imām Muslim,31 and at-Tatabbuʿ bi- Ṣifat al-
20
For her biography, see as-Sakhāwī, Aḍ-Ḍawʾ, 2:169.
21
Sabri Khaled Kawash, Ibn Ḥajar al-ʿAsqalānī, A Study of the Background, Education and Career of an
ʿĀlim in Egypt." Ph.D. diss., Princeton University, 1969 ,64. I would like to thank Dr. Abdul Mawgoud
Dardery of South Valley University for copying the dissertation from the Princeton University microfilms.
22
Ibid.
23
Ibid. 64-65.
24
Dāwūd ibn Sulaymān ibn Ḥasan ibn ʿAbd Allāh. For his biography, see as-Sakhāwī, aḍ-Ḍawʾ, 3:211.
25
For his biography, see as-Sakhāwī, aḍ-Ḍawʾ, 3:180.
26
For her biography, see as-Sakhāwī, aḍ-Ḍawʾ, 1:25, Kaḥḥālah, Muʿjam al-Muʾallifīn, 1:28-29
27
For her biography, see as-Sakhāwī, aḍ-Ḍawʾ , 9:248-251.
28
For his biography, see as-Sakhāwī, aḍ-Ḍawʾ, 4:186-88.
29
As-Sakhāwī, aḍ-Ḍawʾ, 10:315. (The numbering in vol. 10 is according to ash-Shamela Library).
30
MSS, Fihris al-Khazānah at-Taymūriyyah, No. 429. Brockelmann, Geschichte, Der Arabischen Litertur,
(Leiden, 1949), Supp. 2, No. 86, 76.
31
MSS, Al-Khizānah at-Taymūriyyah, 421, see Shākir Maḥmūd ʿAbd al-Munʿim, Ibn Ḥajar Al-ʿAsqalānī,
239, note 5.
17
Mutamatiʿ.32 To these we are allowed to add Ibn Ḥajar’s Muʿjam Ash-Shaykhah Maryam
on the basis of the data discussed earlier in this chapter.
As-Sakhāwī said that Yūsuf ibn Shāhīn used to copy for himself and for others
and sometimes let himself be paid for this.33 His handwriting was of a poor quality and
brought him criticism from his contemporaries.34 The drafts that Ibn Shāhīn copied
included Dhayl at-Taqyīd bi-maʿrifat ruwāt as-Sunan wal-Asānīd35 of Abū aṭ-Ṭayyib
Muḥammad ibn Aḥmad al-Makkī al-Fāsī (d. 832/1428); Ḥuqūq al-Jār36 of adh-Dhahabī,
and al-Baytūtah, a collection of Prophetic Ḥadīths compiled by Abū al-ʿAbbās
Muḥammad as-Sarrāj in 312/942. The short work of al-Baytutah, containing 41 Ḥadīths,
was copied by Ibn Shāhīn in Cairo in 850/1446.37 He also copied al-Adab al-Mufrad of
al-Bukhari,38 the Juzʾ of Ibn ʿAmshalīq of Abū aṭ-Ṭayyib Aḥmad ibn ʿAlī al-Jaʿfarī,39 and
a large portion of Itḥāf al-Maharah of Ibn Ḥajar.40
Ibn Shāhīn is credited with the authorship of the following works: Rawnaq al-
Alfāẓ bi-Muʿjam al-Ḥuffāẓ, al-Majmūʿ an-Nafīs bi Muʿjam Atbāʿ Ibn Idrīs, al-Fawaʾid
al-Wafiyyah bi-Tartīb Ṭabaqāt aṣ-Ṣūfīyyah, an-Nujūm al-Ẓāhirah bi-Akhbār Quḍāt Miṣr
wal-Qāhirah, Rayy al-Ẓamʾān min Ṣāfi al-Zilālah bi-Takhrīj Aḥādīth ar-Risālah, Bulūgh
ar-Rajāʾ bil-Khuṭab ʿalā Ḥurūf al-Hijāʾ, Minḥat al-Kirām bi Sharḥ Bulūgh al-Marām,
an-Nafʿ al-ʿĀmm bi Khuṭab al-ʿĀmm, and Taʿrīf al-Qadr bi laylat al-Qadr.41 In addition
to this list, al-Kattānī adds two more books; Bayān aṣ-Ṣināʿah bi ʿAshr min Aṣhāb Ibn
Jamāʿah, and Tajrīd Rubāʿiyyāt Sunan at-Tirmidhī.42 Most of these works have survived,
but they are still in MS form.
Ibn Shāhīn is credited also with a juzʾ in which he collected the names of the
teachers who granted him an ijāzah. As-Sakhāwī certainly saw this juzʾ as he pointed out
some mistakes in some names in it, the repetition of some names, missing laqabs of
famous figures, and so on.43 As-Sakhāwī also tells us that Ibn Ḥajar had completed half
of adh-Dhahabī's Ṭabaqāt al-Ḥuffāẓ and asked him to complete it. Ibn Shāhīn completed
it after his grandfather's death and he entitled it Rawnaq al-Alfāẓ bi Muʿjam al-Huffāẓ. He
asked al-Bulqīnī (d. 868/1463) to write an introduction for the book. According to As-
Sakhāwī, al-Bulqīnī discovered that Ibn Shāhīn plagiarized many parts of his
grandfather's original work. Ibn Shāhīn also aroused as-Sakhāwī's ire by presuming to
32
There are two versions of the book, one according to the Shāfiʿī madhhab and the other is according to
the Ḥanafī madhhab. The second one was written by Ibn Ḥajar especially for his grandson when the latter
performed pilgrimage. As-Sakhāwī said that he saw this copy with Yūsuf ibn Shāhīn in his handwriting.
As-Sakhāwī, al-Jawāhir, 692.
33
As-Sakhāwī, aḍ-Ḍawʾ, 10:313.
34
Kawash, Ibn Ḥajar al-ʿAsqalānī, 65, as-Sakhāwī, aḍ-Ḍawʾ, 10:317.
35
MSS, Dār al-Kutub al-Miṣriyyah (Reference Number: 198). It has been edited by ed. Kamāl Yūsuf al-
Ḥūt (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1990).
36
The original manuscript is preserved at Köprülü Library, Istanbul, (Reference Number: 3/1584). There is
a copy at Maʿhad al-Makhṭūṭāt (Taṣawwuf 138, Ḥadīth 256).
37
Yehoshua Frenkel, "Women in Late Mamluk Damascus in the Light of Audience Certificates (samāʿāt),"
in Egypt and Syria in the Fatimid, Ayyubid and Mamluk Eras, eds. U. Vermeulen and J. Van Steenbergen
(Uitgeverij Peeters: Leuven- Dudey, MA, 2005), 412.
38
MS, Istanbul, Faid Efendi, No. 259.
39
MS, Dār al-Kutub al-Miṣriyyah (Reference number: 1558).
40
MS, Asifiyyah Library, India.
41
As-Sakhāwī, Aḍ-Ḍawʾ, 10:317.
42
Al-Kattāni, Fihris, 2:1139-1140.
43
As-Sakhāwī, Al-Jawāhir, 1226.
18
correct alleged mistakes in his grandfather's Rafʿ al-Iṣr ʿan Quḍāt Miṣr. According to As-
Sakhāwī, Ibn Shāhīn abridged the book, claiming that his grandfather did not include all
the biographies of the judges concerned. According to As-Sakhāwī, Ibn Shāhīn had also
said that the length of some biographies in his grandfather’s work was unbalanced and
that there were no references to the sources from which his grandfather took the
information about certain biographies.44 On the basis of the materials available to me, I
am unable to assess the truth of the accusations launched by As-Sakhāwī against Ibn
Shāhīn. As far as I can see, his work in preparing a clean copy of the Muʿjam Ash-
Shaykhah Maryam does not reveal any indications of the attitude attributed to him by as-
Sakhāwī.
Ibn Shāhīn’s first wife was the sister of Walī ad-Dīn ibn Taqī ad-Dīn al-Bulqīnī
and she bore him many of his children. Many people blamed him for this marriage
because he was not on good terms with her. Therefore, they decided to separate. After the
divorce, he traveled to Syria on behalf of his ex-wife and her sister to settle an inheritance
issue. During this sojourn, he learned Ḥadīth from famous scholars there.45 He set out for
his second pilgrimage trip during the life of his grandmother in 861/1456. In 879/1474 he
married the daughter of ʿAbd al-Barr ibn ash-Shiḥnah.46 At the end of his life, Ibn Shāhīn
is reported to have mishandled many affairs. He is said to have sold the house of his
grandfather, bought another one, and finally sold the new house to himself and
demolished it. In the end, he is said to have become overloaded with debts and to have
sold many of his properties and many of his precious books.47
To sum up, Yūsuf Ibn Shāhīn received instruction in various branches of Islamic
learning for a lengthy period of time and from many famous scholars of his day. He made
something of a name for himself as a scholar, but he hardly fulfilled his grandfather's
hope for a successor.48 In spite of this, he was, Kawash argues, the only one of the
descendants of Ibn Ḥajar who took an interest in learning. When he died in 899/1493, the
scholarly tradition in the family of Ibn Ḥajar came to an end.49
44
Ibid., 1215-1216.
45
Ibid., 1214.
46
For his biography, see as-Sakhāwī, aḍ-Ḍawʾ, 4:33-35.
47
Ibid., 1218.
48
F. Rosenthal,. "Ibn Ḥaj̲ ar al-ʿAsḳalānī" Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis ,
C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online.
UNIVERSITEITSBIBLIOTHEEK LEIDEN. 06 March 2007
<http://www.encislam.brill.nl/subscriber/entry?entry=islam_SIM-3178>
49
Kawash, Ibn Ḥajar al-ʿAsqalānī, 65.
19
Chapter Two
Authorship, Composition, and Contents
2.1. Authorship
The biographical dictionaries do not disclose any details about the circumstances
in which the Muʿjam was written. All the works that deal with the biography of Ibn Ḥajar
and his works mention the Muʿjam as one of his works. Other sources attribute the
compilation of the Muʿjam to Ibn Ḥajar. For example, al-Kattānī in his Fihris al-Fahāris
mentions the Muʿjam and attributes its compilation to Ibn Ḥajar.1 The text also appears in
a list of Ibn Ḥajar's works in several biographies, which leads to the conclusion that it is
indeed his compilation. Also, Brockelmann classes the Muʿjam Ash-Shaykhah Maryam
among Ibn Ḥajar's writings.2 While covering works on Muʿjams and Mashyakhahs, as-
Sakhāwī, Ibn Ḥajar's student, in his Al-Iʿlān has a list of such works, among which he
mentions Ibn Ḥajar as having compiled his own Muʿjam and those of at-Tanūkhī, al-
Qibābī, Maryam al-Adhraʿiyyah, and others.3 In addition, as-Suyūṭī in his Naẓm Al-
ʿIqyān mentions the Muʿjam among the books written by Ibn Ḥajar.4 Some sources refer
to this Muʿjam as al-Muʿjam lil-Ḥurrah Maryam.5 In most of the biographical
dictionaries which deal with the life of Ash-Shaykhah Maryam there is a reference to a
Muʿjam compiled by Ibn Ḥajar for her in one volume. Indirect internal evidence can be
found in the dates which are recorded in the text. The latest of these falls within the first
ten years of the ninth Muslim century, which coincides with the period when Ibn Ḥajar
was in his thirties, and so allows for Ibn Ḥajar's authorship. Some sources confuse the
Muʿjam of Shaykhah Maryam with the so-called Musnad Amat Allāh Maryam.6 As the
manuscript appears in a list of Ibn Ḥajar's works in several biographies, it is safe to
conclude that it is indeed his compilation. This is in addition to the evidence of the
manuscript we discussed in the previous chapter.
1
Al-Kattānī, Fihris, 1: 321.
2
Brockelmann, Geschichte der Arabischen Litteratur, Sup II, 76.
3
Franz Rosenthal, A History of Muslim Historiography (Leiden: E. J. Brill, 1968), 452, see the Arabic
translation: Franz Rosenthal, Al-Iʿlān bi at-Tawbīkh liman dhamma at-Tārīkh, trans. Sāliḥ Aḥmad al-ʿAlī
(Beirut: Muʾassasat ar-Risālah, 1986), 224.
4
Jalāl ad-Dīn as-Suyūṭī, Naẓm Al-ʿIqyān fī Aʿyān al-Aʿyān, ed. Philip Hitti (Beirut: al-Maktabah al-
ʿIlmiyyah, 1927), 1:76.
5
See Shams ad-Dīn Muḥammad ibn ʿAbd ar-Raḥmān ibn Muḥammad as-Sakhāwī, Al-Jawāhir wad-Durar
fī Tarjamat Shaykh al-Islām Ibn Ḥajar, ed. Ibrāhīm Bājis ʿAbd al-Majīd, vol. 2 (Beirut: Dār Ibn Ḥazm,
1999), 670; as-Suyūṭī, Naẓm Al-ʿIyān fī Aʿyān al-Aʿyān, 76, Shākir Maḥmūd ʿAbd al-Munʿim, Ibn Ḥajar
Al-ʿAsqalānī wa dirasāt Muṣannafātih wa manhajihi wa mawāridihi fī kitāb al-Iṣābah (Baghdad: Dār ar-
Risālah liṭ-Ṭibāʿah, 1978), 494.
6
Musnad Amat Allāh Maryam, ed. Majdī as-Sayyid Ibrāhīm (Cairo: Maktabat al-Qurʾān, n.d.) Within the
edition, the editor defines Amatullāh Maryam as Maryam bint ʿAbd ar-Raḥmān ibn Aḥmad ibn ʿAbd ar-
Raḥmān. While the MS bears this title (Juzʾ min Riwāyat Amatullāh bint Abī al-Qāsim ibn ʿAbd ar-Raḥmān
ibn ʿAbd Allāh ibn ʿAlī al-Qurashī). So, the text is not a Musnad and does not belong to Maryam whose
biography is provided in the edition. For more on this see Qirāʾah Muʾlimah fī Musnad Amat Allāh
Maryam (Accessed January 15, 2011).
21
2.2. Composition
The term Takhrīj found on the title page of Muʿjam Ash-Shaykhah Maryam has to
be understood in the sense that Ash-Shaykhah Maryam made available to Ibn Ḥajar the
samāʿāt (the protocols of reading sessions which were added to a text), and the ijāzahs
(the certificates which she possessed and cherished and which conferred upon her the
right to transmit a text and teach it). Ibn Ḥajar, in his turn, collected these materials, read
them and studied them well. From the raw materials he sorted out the names of Ash-
Shaykhah Maryam's teachers, and extracted one ḥadīth or more that she heard from each
teacher which he listed after the teacher's biography. Not all entries are followed by a
Ḥadīth from the biography. He then traced the other isnāds of the same Ḥadīth in the
sources.
As Frenkel noted, the information gathered from the samāʿāt sheds additional
light on the data preserved in historical sources from Egypt and Syria and the picture
emerging from biographical dictionaries and legal records. These samāʿāt reveal a civil
culture where the public exhibition of devoutness to the Islamic way of life and behavior
was the norm.7 Ash-Shaykhah Maryam’s samāʿāt and ijāzahs are very important for
reconstructing the learning tradition and for evaluating her position in Ḥadīth
transmission, as they give a better insight in her community than other accounts.
With regard to the details of each biography, it seems that these were provided by
Ibn Ḥajar himself and he reproduced them in the first person, i.e. as if Ash-Shaykhah
Maryam had written the text. In Ibn Ḥajar's introduction to his ad-Durar, he enumerated
his sources and mentioned the Muʿjams of his teachers among them. As Ash-Shaykhah
Maryam was one of his teachers, this explains the fact that introduced many entries
mentioned in her Muʿjam, though there is no direct reference to it. Perhaps we are even
allowed to suppose that Ibn Ḥajar compiled the various Muʿjams of his teachers,
including the Muʿjam Ash-Shaykhah Maryam, in order to use them afterwards as a source
for his Durar. This may also be the reason why he, as far as we know, never cared for the
preparation of a fair copy (mubayyaḍah). It was only Ibn Ḥajar's grandson Yūsuf ibn
Shāhīn, who made a fair copy of the draft of the Muʿjam which may have been the only
manuscript of the text that ever existed. As the colophon indicates, he did this in the
month of Rabīʿ al-Awwal in 872/1467, sixty-seven years after Ash-Shaykhah Maryam's
death and twenty years after Ibn Ḥajar's death.
At the end of the manuscript, there is a colophon that contains, as said earlier, the
copyist's laqab, the date on which he completed the copying, as well as a copy of the
original colophon of the author, Ibn Ḥajar, stating when he had started and finished the
compilation of the Muʿjam. Ibn Ḥajar started the compilation in the month of Ramaḍān in
803/1400 and finished the work in the same month of the same year, i.e. two years before
Ash-Shaykhah Maryam's death. As-Sakhāwī confirmed this date of compilation in his al-
Jawāhir,8 which means that he must have been acquainted with the Muʿjam, which is
another clear confirmation of Ibn Ḥajar’s authorship.
7
Yehoshua Frenkel, "Women in Late Mamluk Damascus", 420.
8
22
2.3. Ibn Ḥajar's Sources
It is unlikely that Ibn Ḥajar could have gathered data on almost 319 persons solely
from his teacher’s knowledge, without consulting other persons or sources with
information on the people included in the Muʿjam or from other biographical sources. Ibn
Ḥajar did indeed use certain sources. Of these, four are mentioned by name:
1. Muḥammad ibn Aḥmad ibn ʿUthman adh-Dhahābī (d. 748/1347), a well-known
teacher of Ash-Shaykhah Maryam, is cited many times as having mentioned some
persons in his own Muʿjam9. In almost all instances in which Ibn Ḥajar quotes adh-
Dhahabī, he uses the phrase "wa kataba ʿanhu (ʿanhā)" 10 or "wa dhakarahu"11, which
indicates that he consulted the written material. In three biographies, he quotes adh-
Dhahabī as commenting on the biographee.12 In one case, Ibn Ḥajar quotes adh-Dhahabī's
judgment on a certain Ḥadīth.13 It is clear that all references are made to adh-Dhahabi's
own Muʿjam; there is, for instance, no reference to Siyar Aʿlām an-Nubalāʾ.
2. Quṭb ad-Dīn ʿAbd al-Karīm al-Ḥalabī (d. 735/1335), who is known to be the
author of "a copious history of Egypt which, if it were complete would fill twenty
volumes; the final draft of the section on the Muḥammads filled four volumes …"14 Quṭb
ad-Dīn al-Ḥalabī is cited twice by name for the biographies of Ibrahim ibn Ẓāfir ibn
Muḥammad ibn Ḥammād al-Qabbānī (d. 724/1324)15 and Muḥammad ibn Zakariyyah ibn
Yaḥyā ibn Masʿūd ibn Ghunaymah ibn ʿUmar as-Suwaydāʾī al-Qurashī (d. 726/1326).16
Ibn Ḥajar says that al-Ḥalabī composed a Muʿjam of his own teachers which included
1300 biographies. He also compiled a collection of forty Ḥadīths, each of which had nine
persons in its chain of transmission.
3. Abū ʿAbd Allāh Muḥammad ibn Yūsuf ibn Muḥammad ibn Abī Yadās al-
Birzālī (d. 739/1338) is cited as Ibn Ḥajar's source for the biographies of six teachers.17 In
almost all instances, Ibn Ḥajar uses the phrase, "wa dhakarahu al-Birzālī fī muʿjamih."
The word dhakara indicates that Ibn Ḥajar consulted the written materials of al-Birzālī.
4. Ibn Rāfiʿ as-Sallāmī (d. 774/1372), known as the author of al-Wafayāt,18 is
cited as Ibn Ḥajar's source in thirteen biographies.19 In one occasion, Ibn Ḥajar cites the
khaṭṭ of Ibn Rāfiʿ, which may indicate that he had seen his notes.20
It is possible that Ash-Shaykhah Maryam was familiar with the personal notes of
some of her teachers and that she provided Ibn Ḥajar with these notes in one way or
9
Muʿjam ash-Shuyūkh, ed. Muḥammad al-Ḥabīb al-Hīlah (Ṭāʾif: Maktabat aṣ-Ṣiddīq, 1988).
10
11
See biography 119.
12
See biographies no. 14, 104, and 282.
13
See biography no. 45. The Ḥadīth reads: "Iqraʾ al-Qurʾāna fī sabʿ wa lā tazid ʿalā dhālik", (Read the
Qurʾān in seven days and do not increase on this). Adh-Dhahabī says "This Ḥadīth has a good chain of
transmission." Adh-Dhahabī, Muʿjam ash-Shūyukh, 1:129
14
Ibn Ḥajar, ad-Durar al-Kāminah, 2:398, quoted from Donald P. Little, "Aṣ-Ṣafadī as Biographer of his
Contemporaries," in Essays on Islamic Civilization Presented to Niyazi Berkes, ed. Donald P. Little
(Leiden: Brill 1976), 200.
15
16
17
See biographies no. 8, 11, 106, 119, 132, and 144.
18
The Wafayyāt has been edited by Salāḥ Mahdī ʿAbbās and published by Muʾassast ar-Risālah, Beirut,
1982.
19
See biographies no. 86, 87, 88, 90, 105, 108, 109, 110, 111, 113, 114, 117, and 119.
20
23
another. In more than one occasion, a samāʿ or an ijāzah of hers is quoted as having
contained the expression: “kamā kataba bi-khaṭṭihi”. In these occasions, the khaṭṭ refers
to the signature of the Shaykh at the end of the certificate. These teachers include: al-
Wānī,21 Quṭb ad-Dīn al-Ḥalabī,22 Aḥmad ibn Abī Jaʿfar ibn Muḥammad al-Ḥalabī,23
Balbān ibn ʿAbd Allāh as-Suʿūdī,24 al-Ḥasan ibn ʿAlī ibn Muḥammad ibn al-ʿImād,25
ʿAbd Allāh ibn ʿAlī ibn ʿUmar ibn Shibl aṣ-Ṣanhājī,26 ʿAbd al-Malik ibn ʿAlī ibn ʿAbd
al-Malik,27 ʿAlī ibn al-Faḍl ibn Rawāḥah,28 ʿUmar ibn Muḥammad ibn Yaḥyā,29
Muḥammad ibn Ibrāhīm ibn Ḥaydarah al-Qammāḥ,30 Muḥammad ibn Aḥmad ibn Abī al-
Ḥusayn as-Siyūrī,31 Muḥammad ibn Baktūt al-Qurashī,32 Muḥammad ibn Zakariyyah ibn
Yaḥyā,33 Muḥammad ibn Shāh ibn Rifāʿah,34 Muḥammad ibn ʿAbd al-Wahhāb ibn
Murtaḍā,35 and Yaʿqūb ibn Isḥāq ibn Ibrāhīm al-Kuftī.36
In only two occasions, Ash-Shaykhah Maryam cites an ijāzah by murāsala
(correspondence) that she provided to Ibn Ḥajar who used it in the Muʿjam.37 In one
biography, Ibn Ḥajar quotes a commentary made by Kamāl ad-Dīn al-Zamalkānī on
Ḥamzah ibn Asʿad ibn al-Muẓaffar.38 Abū Muḥammad al-Ḥalabī is quoted once as a
reference for the biography of Aḥmad ibn Abī Jaʿfar ibn Muḥammad al-Ḥalabī.39 Ibn
Ḥajar cites Ibn as-Samʿānī (probably his Kitāb al-Ansāb) once to give the exact spelling
of al-Qimmanī, a nisbah of Muḥammad ibn Ḥasan ibn Ibrāhīm ibn al-Ḥasan al-Anṣārī al-
Qimmanī.40 This variety of sources explains to a great extent the variety of Ibn Ḥajar's
subject matter and his ability to record detailed information on more than three hundred
persons.
2.4. Structure and Contents

The Muʿjam includes a total of three hundred and twenty-four biographies with a
few repetitions; to be exact, three hundred and nineteen without repetitions.41 The
21
Biography no. 2.
22
Biography no. 4.
23
Biography no. 9.
24
Biography no. 72.
25
Biography no. 85.
26
Biography no. 128.
27
Biography no. 155.
28
Biography no. 177.
29
Biography no. 190.
30
Biography no. 204.
31
Biography no. 218.
32
Biography no. 229.
33
Biography no. 237.
34
Biography no. 2٤1.
35
Biography no. 254.
36
Biography no. 314.
37
See the written permission sent to Maryam by her teachers Muḥammad ibn ʿUmar ibn Aḥmad ibn ʿUmar
al-Munbajī (biography no. 262), and Muḥammad ibn Yūsuf ibn ʿAlī ibn Yūsuf ibn Ḥayyan al-Andalusī
(biography no. 297).
38
Biography no. 90.
39
Biography no. 9.
40
41
The repeated biographies are 152, 153, 174, 273, and 323.
24
biographies vary in length from the mere mention of names,42 to very detailed
biographical records. The total number of those who are mentioned by name only is forty.
Some of them are well-known scholars such as adh-Dhahabī43 and al-Mizzī,44 but many
others are not of the same fame.
The Muʿjam includes the biographies of two hundred and ninety male teachers
and twenty-eight female teachers. The women biographies are not in a separate volume,
but they are placed with those of men, a point to which I will come back later.
The format of the first four biographies is different from the rest of the
biographies. The Muʿjam provides each of these biographies with a title, for example,
with the title ash-Shaykh al-ʾAwwal (the first teacher). Then it starts each of them with a
sample of the Ḥadīths which Ash-Shaykhah Maryam heard from the teacher concerned.
The number of Ḥadīths quoted ranges from one to eight Ḥadīths. In some cases, another,
shorter isnād of the same Ḥadīth is provided. The first four biographies belong to Ash-
Shaykhah Maryam's main teachers with whom she studied most. They are Abū al-Fatḥ
Muḥammad ibn Muḥammad ibn Ibrāhīm al-Maydūmī (d. 754/1353), Abū al-Ḥasan ʿAlī
ibn ʿUmar al-Wānī (d. 727/1326), Abū An-Nūn Yūnus ibn Ibrāhīm ad-Dabbūsī (d.
729/1328), and Abū Muḥammad ʿAbd al-Karīm ibn Munīr al-Ḥalabī (d. 735/1335).
The Muʿjam of Ash-Shaykhah Maryam misses a very important element that was
common in previous Muʿjams. Ibn Ḥajar did not list the books or the ajzāʾ that she heard
from her teachers or read in their presence. As-Samʿānī, for instance, says in the
introduction to his own Muʿjam: "And I mention the books and the ajzāʾ that I heard
from them (i.e. his teachers). I also mention the names of those from whom I heard a
certain book or juzʾ with a chain of transmission that reaches the original author."45 Ibn
Ḥajar, however, deviated from this practice in his Mu’jam Ash-Shaykhah Maryam. It is
possible that his main purpose in compiling this Mu’jam was that he wanted to use these
data yielded by it for his ad-Durar al-Kamināh, and that he was less interested in the
intellectual life of Ash-Shaykhah Maryam.
After the first four biographies, the biographies are arranged alphabetically. The
letter alif covers the first 23 folios beginning with the name Aḥmad and ending with the
name Ayyūb. The Muʿjam provides section titles for the names of each letter of the
alphabet. Thus, at the beginning of the names beginning with the letter ḥāʾ, the Muʿjam
uses al-ḥāʾ or ḥarf al-ḥāʾ. The Muʿjam compiles those who have the same first name in
one group and gives it the title man ismuhu …. "those named…" for male teachers and
man ismuhā for female teachers. If there are no teachers to be included under a certain
letter, the Muʿjam indicates that there are no records of names starting with that letter, for
instance: ar-Rāʾu khālin (the letter rāʾ is blank).46 Under the letter mīm, the Muʿjam
begins with those named Muḥammad to draw the Prophet's blessings. Of all kunyahs the
Muʿjam has a section on those nicknamed Abū Bakr.
Also the structure of biographies differs. After giving the teacher’s name with its
variants, Ibn Ḥajar lists the masters from whom the information had been transmitted and
42
See biographies no. 7, 26, 43, 49, 55, 63, 69, 79, 91, 93, 96, 160, 183, 185, 200, 205, 207, 208, 212, 213,
223, 232, 239, 240, 247, 250, 268, 270, 272, 273, 276, 287, 288, 300, 309, 310, 317, 318, 319, and 321.
43
44
45
Muwafaq ibn ʿAbd Allāh ibn ʿAbd al-Qādir (ed.), al-Muntakhab min Muʿjam Shuyūkh as-Samʿānī
(Riyadh: Dār ʿĀlam al-Kutub, 1996), 114.
46
Fol. 30/a.
25
his students who, in turn, transmitted it. Following this list of masters and students, he
extracts a Ḥadīth or two from the collections that Ash-Shaykhah Maryam heard or read in
the presence of her teacher, so that the chain of isnād might not be broken, i.e. the isnād
goes all the way back to the Prophet. The extracts are not limited to Ḥadīths, as there is a
reference in some entries to some verses of poetry as well.47 Following the extract, Ibn
Ḥajar assesses the Ḥadīth and locates it in the Ḥadīth collections. In addition, Ibn Ḥajar
comments on some of them. To distinguish this additional information, he began with the
word qultu "I said", indicating that the statement that follows to the end of the entry is his
own. In many cases, the Muʿjam gives the isnād through which Ash-Shaykhah Maryam
transmitted a certain Ḥadīth, while the Ḥadith itself is missing.48 This may be seen as
omissions of the author or of the copyist.
The biographical notices in the Muʿjam follow a more or less standard pattern.
The following elements are the main focus of each biography: (a) the name of the
muḥaddith/muḥaddithah, his/her nisbah, and his/her kunyah; (b) a list of the teachers
from whom the biographee heard or read Ḥadīths, and a list of the books he/she studied
or heard from them; (c) whether he transmitted Ḥadīth to others or not, as well as the
books he wrote; the biographee's social status, the positions he/she held, etcetera; (d) the
birth date and death date of the biographee. Most of the data are available in each
biography, but one or more may be missing. The above data are usually presented in the
same order. Some data may precede others. What I presented is the general methodology
adopted in the Muʿjam. In many entries, Ibn Ḥajar records the full name based on earlier
sources or on what people commonly knew about the biographee.49 This shows Ibn
Ḥajar's thoroughness because of his access to the sources, or that he had a huge library. In
what follows I will give some further details on this methodology.
The Muʿjam gives the name of the biographee, and sometimes gives the
biographee a title that shows his scholarly position, like ash-Shaykh or al-Imām before50
or after51 his name. Sometimes, the title is given in the chain of transmitting the Ḥadīth
that Ash-Shaykhah Maryam heard from the teacher concerned.52 Sometimes the Muʿjam
gives more than one title, such as al-Imām al-ʿAllāmah,53 al-ʿAlam al-Kabīr54, or al-
ʿAllāmah al-Bārīʿ al-Mutafannin al-Adīb al-Balīgh.55 Of the frequent titles are al-Ḥāfiẓ,56
al-Faqīh,57 al-Faqīh al-Fāḍil,58 al-Adīb,59 etcetera. Then follow phrases that indicate the
47
See, for example, biographies no. 3 and 48.
48
See biographies no. 4, 6, 13, 27, 42, 46, 98, 106, 107, 123, 164, 167, 169, 173, 216, 220, 225, 248, 251,
and 289.
49
See, for example, biography no. 177.
50
51
52
53
54
55
56
57
58
59
See biographies no. 37, 40, 162, and 262.
26
religious or worldly positions which the biographee held, such as al-Qāḍī,60 Qāḍī al-
Quḍāh,61 al-Muftī,62 Shaykh ash-Shāfiʿiyyah,63 an-Naqīb,64 and so on.
Then may follow the laqab of the biographee, such as ʿIzz ad-Dīn,65 Sharaf ad-
Dīn, ʿAlam ad-Dīn,67 Burhān ad-Dīn,68 ʿAfīf ad-Dīn,69 etcetera. After the laqab may
66
follow the kunyah of the biographee, such as Abū Muḥammad, Abū Aḥmad, Abū al-
Ḥasan, Abū Masʿūd, and so on. Sometimes, the Muʿjam gives two kunyahs if the
biographee is known by both, such as Abū Muḥammad and Abū ʿAwānah,70 Abū
Muḥammad and Abū al-Faḍl,71 and Abū Yaʿlā and Abū al-Muẓaffar.72 Next in usual
order may be a name by which the biographee is known (the shuhrah). The name is
preceded by phrases like al-Maʿrūf bi-,73 al-Manʿūt bi-74 or ʿurifa bi- (best known as).75
Then will follow the nisbah of the biographee, such as al-Baghdādī,76 al-Irbilī,77 ad-
Dimashqī,78 al-Miṣrī,79 al-ʿAsqalānī,80 al-Maqdisī,81 etcetera. In two cases, the Muʿjam
gives further details concerning the nisbah. In the biography of Ibrāhīm ibn Aḥmad ibn
ʿAbd al-Muḥsin al-Gharrāfī, Ibn Ḥajar says "wal-Gharrāfī nisbatan ilā al-Gharrāf min
aʿmāl Wāsiṭ."82 In the biography of Yūsuf ibn Muḥammad al-Maʿdanī, Ibn Ḥajar says
"wal-Maʿdanī nisbatan ilā al-Maʿdan bayna ʿAbadān wa Asʿard."83 Next, in the most
usual order, comes the madhhab of the biographee such ash-Shāfiʿī,84 al-Ḥanbalī,85 al-
Ḥanafī,86 and al-Mālikī.87
Ibn Ḥajar also provides the profession of the biographees, such as al-Khayyāṭ,88
adh-Dhahabī,89 at-Tājir,90 ad-Dallāl,91 al-ʿAṭṭār,92 al-Muʾadhdhin,93 ad-Dahhān,94 aṭ-
60
See biographies no. 8 and 142.
61
See biographies no. 106, 123, 162, 163, and 291.
62
63
64
65
66
See biographies no. 10, 119, 123, 187, 226, 231, 269, 292, 314, and 315.
67
68
69
70
71
72
73
See biographies no. 2, 9, 12, 28, 37, 50, 57, 86, 120, 122, 145, 156, 157, 178, and 227.
74
75
76
77
78
See biographies no. 85, 104, 124, 166, 179, 289, 293, 294, 301, 306, 307, and 314.
79
See biographies no. 3, 33, 81, 86, 132, 149, 158, 168, 246, 255, 292, 313, and 322.
80
81
See biographies no. 13, 15, 20, 27, 32, 36, 37, 66, 73, 76, 83, 99, 122, 123, 133, 134, 135, 173, 178, 189,
196, 211, 224, 258, 260, 302, and 313.
82
83
84
See biographies no. 20, 58, 87, 149, 163, 168, 169, 204, 220, 259, and 306.
85
See biographies no. 123, 142, 209, 233, 258, 261, 285, 291, and 320.
86
See biographies no. 9, 56, 120, 132, 234, 276, and 307.
87
88
89
27
Ṭabīb,95 and al-Qaṭṭān.96 Sometimes, two professions are given, such as al-Khayyāṭ al-
ʿAllāf.97 Ibn Ḥajar may also give the profession in a phrase, like wa kāna tājiran,98
yataqawwatu min naskhi yadih,99 kāna yatasabbabu fī ḥānūt,100 kāna khaṭīban,101 kāna
wakīlan,102 or kāna lahu ḥānūt yabīʿʿu fīhi al-ḥadīd.103
Until this point, we were covering the first part of the biography. The second part
is concerned with the educational background of the biographee. Ibn Ḥajar pays much
attention to this part, and considers it the core of the biography. He usually starts with
listing the teachers from whom the biographee heard Ḥadīths. Ibn Ḥajar lists the names of
these teachers in different ways. Sometimes, a name is given along with the kunyah, the
laqab and the nisbah, such as al-Qāḍi Ḍiyāʾ ad-Dīn Danyāl,104 ʿUmar ibn Muḥammad aṭ-
Ṭūmānī,105 Zakī ibn al-Ḥasan al-Baylaqānī,106 al-Majd Muḥammad ibn Ismāʿīl ibn
ʿAsākir,107 ʿUmar ibn Manṣūr ibn Muḥammad ibn Isḥāq al-Arsūfī,108 Abū al-Maʿālī
Aḥmad ibn Isḥāq al-Abraqūhī,109 and so on. However, in many cases, Ibn Ḥajar only
gives the laqab and the nisbah of the teacher such as al-ʿIzz al-Ḥarrānī,110 An-Najīb al-
Ḥarrānī,111 ar-Rashīd al-ʿAṭṭār,112 and al-Miqdād al-Qaysī.113 In some cases, he gives the
name only such as Aḥmad ibn ʿAbd ad-Dāʾim,114 Ibrāhīm ibn Khalīl,115 and Muḥammad
ibn ʿAbd al-Hādī.116 In a few cases, only the nisbah is provided such as al-Burūjirdī,117
al-Mursī,118 al-Yaldānī,119 and al-Karmānī.120 Frequently mentioned teachers may be
referred to either without their laqab, or without their kunyah, or even without their first
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
See, for example, biographies no. 4, 25, 53, 84, 127, 137, 140, and 142.
111
112
See, for example, biographies no. 16, 35, 50, 68, 123, 165, 176, 204, 249, 256, 275, and 292.
113
See, for example, biographies no. 8, 90, 106, and 106.
114
See, for example, biographies no. 99, 104, 106, 107, 119, 144, 176, 199, 258, 299, and 311.
115
See, for example, biographies no. 36, 76, 77, 85, 87, 99, 102, 103, 115, 123, 124, 135, 151, 195, 215,
217, 225, and 258.
116
See, for example, biographies no. 99, 115, 151, 195, and 217.
117
118
119
120
28
name or nisbah, such as An-Najīb,121 Ibn al-Bukhārī,122 Ibn al-Ḥatmī,123 and Ibn
ʿAllāq.124
For reasons of abbreviation, Ibn Ḥajar tends to use the dual form when a certain
teacher has something in common with another. For example, Muwaffaq ad-Dīn
Muḥammad ibn ʿUmar ibn ʿAbd Allāh heard Ḥadīths from his two uncles Yūsuf and
Muḥammad. Ibn Ḥajar expresses this in the following manner, samiʿa min ʿammay
wālidih (he heard from his father's two uncles). Because the list of teachers from whom
Ash-Shaykhah Maryam's teachers heard Ḥadīths is sometimes very long, Ibn Ḥajar, for
reasons of abbreviation as well, uses some phrases to indicate that the list goes on to
include other teachers such as wa ghayrihim (and others),125 wa gharyrihimā,126 wa ajāza
lahu jamaʿah (a group of scholars granted him an ijāzah),127 wa samiʿa min jamāʿatin
ākharīn (and he heard from other scholars)128 wa min jamāʿatin siwāh (and from another
group other than this scholar),129 wa jamaʿah (and a group),130 fī ākharīn (among
others),131 fī jamaʿah,132 wa khalq,133 min khalqin yaṭūlu dkikruhum,134 and samiʿat min
ākharīn.135
The place where a certain muḥaddith heard Ḥadīths from his teachers is given in
some biographies, such as samiʿa bi Baghdad,136 samiʿa bil-Qāhirah,137 samiʿa bi
Ḥalab,138 samiʿa bil-Iskandariyyah,139 samiʿa bi Dimashq,140 samiʿa bi ash-Shām,141
samiʿa bi Thaghri ʿAdan,142 and samiʿa bi Makkah.143 Sometimes the Muʿjam uses
sentences such as qadima Dimashq … fa samiʿa bihā min,144 wa raḥala ilā Dimashq fa
samiʿa bihā min,145 and qadima al-Qāhira … fa samiʿa bihā min.146 In one case, the
Muʿjam gives all the places where Abū al-Fatḥ al-Yaʿmurī heard Ḥadīths from his
121
See biographies no. 9, 24, 35, 41, 42, 46, 62, 66, 71, 72, 80, 89, 94, 95, 97, 116, 121, 128, 149, 155, 158,
182, 192, 193,199, 204, 210, 220, 226, 231, 236, 237, 242, 244, 249, 252, 254, 255, 262, 263, 271, 274,
280, 281, 283, 290, 291, 292, 298, 307, 311, 315, 316, 320, 324.
122
See biographies no. 44, 82, 122, 148,
123
See, for example, biographies no. 53, 142, and 149.
124
See, for example, biographies no. 35, 41, 46, 51, and 54.
125
126
See, for example, biographies no. 13, 17, 21, 24, 27, 31, and 42.
127
See, for example, biographies no. 27, 86, 115, and 142.
128
129
130
See biographies no. 45, 76, 83, 90, 99, 102, 110, 123, 129, 143, 149, 167, 181, and 224.
131
See biographies no. 8, 10, 14, 29, 37, 44, 51, 59, 180, 222, 252, 255, 257, 258, 285, 306, and 311.
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
29
teachers in one sentence without mentioning their names. We read in his biography, wa
samiʿa bil-Qāhirah wa Dimashq wa Nāblis, wa Makkah wal-Iskandariyyah wa Bayt al-
Maqdis.147 After mentioning the place, the Muʿjam gives the names of the teachers from
whom the biographee heard Ḥadīths.
Ibn Ḥajar was very accurate in mentioning the exact method of Ḥadīth
transmission. Several expressions are used in the Muʿjam, such as samiʿa(t) (he/she heard
Ḥadīths from…),148 ḥaḍara(t) (he/she attended the assemblies of…),149 ajāza lahu(hā)
(so and so granted him/her an ijāzah), samiʿa al-kathīr bi-ifādat ʿammih,150 samiʿa bi-
ifādat akhīh,151 samiʿa bi-ifādat khālih,152 wa qaraʾa bi-nafsih (he (himself) read such
and such before so and so),153 and wa samiʿat bi-qirāʾat mawlāhā.154 Then follows a list
of the books (ajzāʾ, arbaʿīnāt, sudāsiyyāt, mashyakhāt, etcetera) which the biographee
heard or read before his/her teachers. The list of books helps researchers to reconstruct
the cultural and intellectual movement during Ash-Shaykhah Maryam's life.
The third part of the biography is concerned with the question whether the teacher
concerned used to transmit Ḥadīth to others or not. The frequent term used throughout the
Muʿjam is wa ḥaddatha(t) (he/she transmitted). Some other formulas are used, such as wa
ḥaddatha bil-kathīr (he transmitted a lot of Ḥadīths),155 ḥaddatha qadīman,156 wa
ḥaddatha bi ghālibi marwiyātih,157 wa ḥaddatha bi kathīr min masmūʿātih.158 Ibn Ḥajar,
sometimes, gives the name of a certain Ḥadīth collection which a certain teacher
transmitted along with the place where it was narrated. For example, we read in the
biography of Aḥmad ibn Abī Ṭālbi al-Ḥajjār "Wa ḥaddatha bi aṣ-Ṣaḥiḥ akthara min
sittīna marratan bi Dimashq wal-Qāhirah wa Miṣr wa Ḥimṣ wa Baʿlabakk wa Ḥamāh
(he transmitted the Ṣaḥiḥ more than sixty times in Damascus, Cairo, Miṣr, Ḥimṣ,
Baʿlabakk, and Ḥamāh).159
Sometimes, only the place associated with the transmission of a certain teacher is
mentioned in the Muʿjam. For example, we read wa ḥaddatha bi Dimashq wal-
Qāhirah,160 wa ḥaddatha bil-Qāhirah,161 or wa ḥaddatha bi Makkah.162
Some of Ash-Shaykhah Maryam's teachers were famous for transmitting certain
books. For example, ʿAbd al-Qādir ibn ʿAbd al-ʿAzīz ibn al-ʿĀdil (d. 737/1337)
transmitted the book of as-Sīrah An-Nabawiyyah of Ibn Hishām. He was the last to
147
148
This formula is frequently repeated throughout the Muʿjam.
149
This formula is frequently repeated throughout the Muʿjam.
150
151
152
153
154
155
See biographies no. 29, 51, 215, and 285. For the term wa ḥaddathat bi al-khathīr, See biography no. 99
156
157
158
159
160
161
See biographies no. 70 and 279. For female teachers who narrated Ḥadīth in Cairo, See biography no.
308.
162
30
transmit it from Khaṭīb Mardā (d. 656/1258).163 ʿAbd Allāh ibn Khalaf ibn ʿAbd al-
Wahhāb aṣ-Ṣawwāf (d. 724/1324) heard the book of at-Tawakkul by Ibn Abī ad-Dunyā
from As-Silafī's grandson.164 He was the only one to transmit it from him.165 Sunjur ibn
ʿAbd Allāh al-Jāwilī (d. 745/1345) heard the Musnad of ash-Shāfiʿī from Ḍiyāʾ ad-Dīn
Danyāl166 and transmitted it several times.167 ʿAbd al-ʿAziz ibn ʿAbd al-Qādir al-
Baghdādī transmitted his three-volume Mashyashah which had been compiled by ash-
Shāriʿī Ismāʿīl.168 Muḥammad ibn ʿAbd ar-Raḥmān al-Qazwīnī transmitted his
Mashyakhah which had been compiled by al-Birzālī.169 Muḥammad ibn ʿAbd al-Muʾmin
ibn Khalaf ad-Dimyāṭī transmitted his Mashyakhah which had been compiled by his
father.170
Also, the Muʿjam features some personal collections of Ḥadīth. ʿAlī ibn
Muḥammad ibn ʿAlī al-Hamadhānī compiled for himself forty Ḥadīths and transmitted
them.171 Some other teachers were known for transmitting their Mashyakhahs which had
been compiled by their students. Ibrāhīm ibn ʿAbd ar-Raḥmān al-Fazārī (d. 729/1329)
transmitted his Mashyakhah which had been compiled by Abū Saʿid al-ʿAlāʾī.172 Abū ar-
Rabīʿ Sulaymān ibn ʿUmar al-Zarʿī (d. 734/1333) transmitted his Mashyakhah which had
been compiled by ʿAlam ad-Dīn al-Birzālī.173 ʿAbd ar-Raḥmān ibn Ibrāhīm ibn ʿAbd
Allāh al-Farḍi (d. 732/1332) transmitted his Mashyakhah which had been compiled by
Abū ʿAbd Allāh ibn Saʿd.174 On the other hand, some of Ash-Shaykhah Maryam's
teachers transmitted the Mashaykhahs of their masters. Aḥmad ibn ʿAbd ar-Raḥmān ibn
Abī Bakr al-Wānī (d. 730/1330) heard from Aḥmad ibn ʿAbd ad-Dāʾim (d. 649/1251) his
Mashyakhah and transmitted it in Damascus and Cairo.175
After mentioning the activities of the biographee, Ibn Ḥajar gives a list of the
biographee's well-known students who heard Ḥadīths from him. Ibn Ḥajar uses the
formula samiʿa minhu (so and so heard Ḥadīth from him) to signify this activity. In some
cases, Ibn Ḥajar mentions the names of the scholars who heard Ḥadīths from the
biographee.176 In other cases, Ibn Ḥajar says samiʿa minhu jamāʿah (a group of students
163
See biography no. 151. Ibn Khaṭīb Mardā is Abū ʿAbd Allāh Muḥammad ibn Ismaʿīl al-Maqdisī. For his
biography see Adh-Dhahabī, Siyar, 23:325.
164
Abū al-Qāsim ʿAbd ar-Raḥmān ibn Makkī ibn ʿAbd ar-Raḥmān (d. 651/1253). For his biography, see
Jalāl ad-Dīn ʿAbd ar-Raḥmān as-Suyūṭī, Ḥusn al-Muḥāḍarah fī Tārikh Miṣr wal-Qāhirah, ed. Muḥammad
Abū al-Faḍl Ibrāhīm (Cairo: ʿĪsā al-Bābī al-Ḥalabī, 1967) 1:379; adh-Dhahabī, Siyar, 23:278-9.
165
166
Danyāl ibn Mankali al-Karkī (d. 696/1296). For his biography, see Ṣalāḥ ad-Dīn Khalīl ibn Aybak aṣ-
Ṣafadī, Aʿyān al-ʿAṣr wa Aʿwān an-Naṣr, ed. ʿAlī Abū Zayd et al, (Damascus: Dār al-Fikr, 1997) 2:340-1.
167
168
See biography no. 145. For the biography of Ismāʿīl ash-Shāriʿī, see Ibn Ḥajar, ad-Durar, 1:364 (914).
169
See biography no. 245. For the biography of Abū Muḥammad al-Qāsim ibn Muḥammad al-Birzālī see,
ʿAbd al-Ḥayy ibn Aḥmad ibn al-ʿImād, Shadharāt adh-Dhahab fī akhbār man dhahab, eds. ʿAbd al-Qādir
al-Arnaʾūṭ and Maḥmūd al-Arnaʾūṭ (Beirut: Dār Ibn Kathīr, 1993), 7:214-216.
170
171
172
173
174
175
176
See, for example, biographies no. 6, 8, 15, 39, 47, 57, 60, 64, 87, 88, 115, 118, 119, 124, 132, 141, 146,
158, 162, and 163.
31
heard Ḥadīth from him)177 or samiʿa minhu al-aʾimmah (leading scholars heard Ḥadīth
from him)178 without mentioning the names.
Ibn Ḥajar shows much interest in adding a unique characteristic to the biographee.
This is illustrated, in some cases, when he uses expressions like wa huwa (hiya) ākhiru
man ḥaddatha ʿan (he/she was the last to narrate from so and so). For example, Zaynab
bint al-Kamāl (d. 746/1345)179 was the last to transmit from Sibṭ as-Silafī (d. 651/1253),
Yūsuf ibn Khalīl ibn Qaraja ibn ʿAbd Allāh ad-Dimashqī (d. 648/1250), ʿAbd al-Khāliq
ibn Anjab An-Nishtibrī (649/1251) and ʿAjībah bint Abī Bakr Muḥammad ibn Ghālib al-
Baqdārī (d. 647/1249).180 Fāṭimah bint al-ʿIzz Ibrāhīm ibn Aḥmad ibn Qudāmah (d.
747/1347) was the last to narrate from both Muḥammad ibn ʿAbd al-Hādī (d.
658/1259)181 and Khaṭīb Mardā.182 ʿAbd Allāh ibn Khalaf ibn ʿAbd al-Wahhāb aṣ-
Ṣawwāf was the last in his town to narrate from Sibṭ as-Silafī through hearing his
Ḥadīths.
Another unique feature of some biographees is their being the only one to transmit
a certain book or Ḥadīth from a certain master. Ibn Ḥajar uses different expressions for
that. For example, we read a general term like wa tafarrad (he was the only one to
transmit from so and so).183 In some biographies, the term is accompanied with the
method of transmission, such as wa tafarrada bi ar-Riwāyah ʿan shaykhihi bi as-Samāʿ
wa ʿan akthari mashāyikhihi bil-ijāzah.184 Ibn Ḥajar sometimes mentions that the
biographee was the only one to narrate some of the collections which he heard, wa
tafarrada bi ashyaʾ min masmūʿātih.185 The biographee is sometimes characterized by
being the only one to transmit many of the Ḥadīths which he heard, wa tafarrada bi
kathīr min marwiyyātih.186
Another unique characteristic of some biographees is that they are the only ones
to narrate certain ajzāʾ (small booklets) of Ḥadīth, wa tafarrada bi ʿiddati ajzāʾ.187 Such
data help in distinguishing the unknown transmitters. According to Ḥadīth scholars, an
unknown transmitter is one from whom only one student hears Ḥadīths. In Ḥadīth
literature, several classical works had been written on sole narrators from a certain
teacher. This phenomenon is known as al-Waḥdān. Imām Muslim wrote a book on this
genre and titled it "Al-Munfaridāt wal-Waḥdān".188 Abū al-Fatḥ al-Azdī (d. 374/984)
wrote al-Makhzūn fī ʿIlm al-Ḥadīth.189 This book is concerned mainly with the Prophet’s
Companions from whom only their sons or one of the followers (tābiʿūn) transmitted
Ḥadīths. In one case, we read that Muḥammad ibn Abī al-Zahr al-Ghasūlī (d. 737/1336)
177
178
See biography no. 18, 48, 64, and 296.
179
For the biography of Zaynab's role as a muḥaddithah, see Asma Sayeed, "Women in Ḥadīth
Transmission” 71-94.
180
Biography no. 99.
181
For his biography, see adh-Dhahabī, Siyar, 23:342-3
182
Biography no. 195.
183
184
185
186
See biographies 76 and 165.
187
188
Beirut: Dār al-Kutub al-ʿIlmiyyah, 1998.
189
India: New Delhi, 1988.
32
was the only one to attend the lectures given by al-ʿIzz al-Ḥarrānī (d. 686/1287)190 in
Damascus.191 In another case, we read that Muḥammad ibn Ayyūb ibn ʿAlī ibn Ḥāzim
An-Naqīb (d. 737/1337) was the only one to transmit the second portion of the first
volume of Ḥadīth collection of Abū al-Ḥusayn ʿAbd al-Bāqī ibn Qāniʿ (d. 351/962).192 In
terms of Ḥadīth criticism, this is known as tafarrud, which is a controversial issue among
the scholars of Ḥadīth.193
The Muʿjam is a very valuable source for the educational institutions in the
Mamluk period. In many biographies, Ibn Ḥajar gives the name of the school where a
certain biographee used to teach, such as wa darrasa bi ad-Dawlaʿiyyah, (he taught at the
ad-Dawlaʿiyyah school)194 and wa darrasah bil-Mankutmiriyyah (he taught at the al-
Mankutmiriyyah school).195 In some cases, the name of the school is not given but the
position of teaching is only indicated, for instance: wa darrasa bi ʿiddat madāris (he
taught in several schools),196 wa darrasa muddatan (he taught for some time),197 wa
darrasa al-ḥadīth bi Miṣr (he taught Ḥadīth in Egypt),198 wa darrasa wa-shtahara ṣītuhu
(he taught and was of a good repute),199 and wa darrasa bi Miṣr (he taught in Egypt).200
If the teaching took place in a mosque or somewhere else, this may also be indicated in
the Muʿjam. Thus, we read wa darrasa bi manāzil al-ʿIzz bi Miṣr (he taught at the house
of al-ʿIzz in Egypt),201 wa darrasa bi Jāmiʿ aṣ-Ṣāliḥ (he taught at the mosque of aṣ-
Ṣāliḥ),202 and wa darrasa bi Thaghr al-Iskandariyyah (he taught at the coastal city of
Alexandria).203
Ibn Ḥajar also gives the position of muʿīd (assistant to a master) held by some
biographees in the expression wa aʿāda.204 In some cases, the name of the school is given
as well: aʿāda bil-madrasatayn ash-Sharīfiyyah wal-Quṭbiyyah,205 wa aʿāda bil-
Madrasah as-Sayfiyyah bil-Qāhirah,206 wa aʿāda bil-Bādrāʾiyyah,207 or wa aʿāda bil-
Ashrafiyyah.208
190
For his biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab, 7:692.
191
192
See biography no. 228. For the biography of Ibn Qāniʿ, see adh-Dhahabī, Siyar, 15:526-7.
193
For details on this issue, see Aḥmad Shākir Maḥmūd “Tafarrud ar-Ruwāh bi al-ḥadīth wa mawqif an-
Nuqqād minhu” Majallat Kulliyat al-Imām Al-Aʿẓam (n.d, n.p)
194
See biography no. 106. For more on the history of this school, see ʿAbd al-Qādir ibn Muḥammad an-
Nuʿaymī, ad-Dāris fī Tārikh al-Madāris, ed. Ibrāhim Shams ad-Dīn (Beirut: Dār al-Kutub al-ʿIlmiyyah,
1990), 1: 182-190.
195
196
197
198
199
200
201
202
203
204
205
See biographies no. 86. Al-Quṭbiyyah is a school established in Cairo by Quṭb ad-Dīn Khusrū ibn
Bulbul ibn Shujāʿ al-Hadabānī in 570/1174. Taqī ad-Dīn Aḥmad ibn ʿAlī al-Maqrīzī, Al-Mawāʿiẓ wal-
Iʿtibār bi-dhikr al-Khiṭaṭ wal-Āthār (Cairo: Maktabat Madbūlī, 1998), 3:112 (CD edition).
206
See biographies no. 169. For more on this school, see al-Maqrīzī, Al-Mawāʿiẓ wal-Iʿtibār, 3:115 (CD
edition).
207
See biographies no. 245. For more on this school, see an-Nuʿaymī, ad-Dāris, 1:154.
208
See biographies no. 283. For more on Dār al-Ḥadīth al-Ashrafiyyah, see an-Nuʿaymī, ad-Dāris, 1:15.
33
The Muʿjam is also a good source for the literary production of the biographees,
as Ibn Ḥajar gives a list of the books or Ḥadith collections composed by them. Usually,
this is expressed in general terms, such as ṣannafa at-Taṣānīf,209 and wa ʾallafa tawālīfa
mufīdah.210 In a few cases, the Muʿjam gives a reference to a specific work composed by
the biographee, for instance, sharaḥa al-Ḥāwī aṣ-Ṣaghīr,211 ṣannafa nathran fī sitt
mujalladāt wa urjūzatan fil-Qirāʾāt as-Sabʿ.212 Ibn Ḥajar also gives the titles of some
writings that have been lost or are still in manuscript form, such as the Muʿjam of al-Quṭb
al-Ḥalabī, which contained the biographies of 1300 teachers,213 and the Muʿjam of ʿAbd
al-Ghaffār ibn Muḥummad as-Saʿdī, which contained the biographies of 1000 teachers.214
Ibn Ḥajar refers to specific types of collections, either composed by the
biographee or someone compiled it for him. Examples include the Arbaʿīnā215 Tusāʿiyat
al-Isnād and the al-Arbaʿīnā al-Musalsalah of ʿAbd al-Ghaffār ibn Muḥammad as-
Saʿdī,216 the Tuḥfat al-ʿIḍād bil-Aḥādīth at-Tusāʿiyat al-Isnād of Aḥmad ibn Yaʿqūb ibn
Aḥmad al-Ḥalabī,217 the Arbaʿīn Tusāʿiyat al-Isnād of al-Quṭb al-Ḥalabī, and another
Arbaʿīn arranged according to their isnād and the places where they were narrated.218
Among the examples of specific collections are the Muwāfaqāt, such as the
Muwāfaqāt of ʿAlī ibn Ismāʿīl ibn Yūsuf at-Tabrīzī which had been compiled by
someone else for him.219 In Ḥadīth terminology, Al-Muwāfaqah occurs when a student of
Ḥadīth transmits from the teacher of, for example, Imām Muslim with a number of
masters in the isnād less than the number of masters if he would transmit from Imām
Muslim directly. There is also a reference to a three-part Mashyakhah of ʿAbd Allāh ibn
al-Ḥusayn ad-Dimashqī (d. 735/1334), which had been compiled by a certain al-Baʿlī. In
one case, Ibn Ḥajar gives a reference to a commentary on al-Bukhārī by al-Quṭb al-
Ḥalabī which he did not complete. In this way, the books and collections mentioned in
the Muʿjam provide an important description of the course of study of Ash-Shaykhah
Maryam's teachers during the Mamluk period. Later scholars would cite these collections
as the list of what they had been allowed by their teachers to transmit.
Of the qualities of the biographees, Ibn Ḥajar emphasizes different aspects, such
as “wa kāna ḥasana al-khuluqi wa as-Samti mutawaḍʿian muḥabbaban ilā al-
ṭalabah”,220 “wa kāna dhā samtin wa waqārin wa tawaḍuʿ”,221 “wa kāna khayyiran
mutawāḍiʿan”,222 “wa kāna fāḍilan”,223 and so on. Throughout the Muʿjam we do not
209
See biographies no. 244.
210
See biographies no. 4.
211
212
213
214
215
The term refers to a collection of forty ḥadīths around themes or topics or narrators. Nadwi, Al-
Muḥaddithāt, p. 132.
216
217
218
219
220
221
222
223
See biographies no. 44, 166, 255,
34
come across any teacher who was of no good reputation, or any teacher who is said to
have been discredited by others.
Mujāwarah appears frequently in both men's and women's biographies, referring
to the practice of pious travelers, mystics, and pilgrims settling in the proximity of the
holy places in Mecca, Medina, and Jerusalem for a period of time to lead a life of prayers,
dhikr, and pious contemplation.224 Hence, as Abou-Bakr suggests, we find evidence of
interaction among various scholars in this environment, and also between male and
female traveling pilgrims or religious scholars.225 In Ash-Shaykhah Maryam's Muʿjam,
there is a reference to one example of mujāwarah.226
The performance of pilgrimage is much emphasized throughout the Muʿjam.
Therefore, we read in some biographies expressions like wa ḥajja,227 tuwuffiya rājiʾan
minal-ḥajj,228 ḥajja sanat tisʿin wa arbaʿīna wa sabʿ miʾah,229 and dakhala dimashq
sanat ithnatayn wa ʿishrīn idh irtaḥala lil-ḥajj.230 Ibn Ḥajar also pays attention to
memorizing or reciting the Qurʾān by the biographee. Therefore, we read wa ḥafiẓa al-
qurʾān wa talāhu li-sabʿ,231 wa kāna min ahl al-Qurʾāni wad-Dīn,232 wa kāna kathīra at-
Tilāwah,233 and wa qaraʾa al-qurʾān bi-baʿḍi al-riwāyāt.234 Ibn Ḥajar was much
interested in the handwriting of the teachers. In two cases, we read comments such as wa
kāna ḥasana al-akhlāq jayyida al-khaṭṭ,235 and wa kataba bi-khaṭṭihi al-malīḥ khathīrā.236
He also refers to the health condition of the biographees by mentioning any diseases
which afflicted them. In one case, we read about Aḥmad ibn ʿUmar al-ʿAṭṭār that he was
afflicted with a slight deafness at a later stage of his life. This affected the reliability of
the transmitter and it was normal to warn people about hearing from him. State official
positions held by Ash-Shaykhah Maryam's teachers feature highly in the Muʿjam. In
some cases, we find a detailed account of the different positions held by the biographee,
i.e. what position was occupied, when it was occupied and for how long the biographee
occupied it.237 Examples include sentences like waliya An-Niyābata bi Ḥumāh yasīran,238
nāba fil-ḥukm,239 nudiba li qaḍāʾ al-quḍāt bi-Dimashq fa-waliyahu,240 waliya naẓar
Baʿlabbak wa naẓar Zarʿ etcetra.241 Ibn Ḥajar pays due attention to the socio-juridical
position of the biographees, as to whether they were free or freed-slaves, by using words
224
Omaima Abou–Bakr, "Articulating Gender: Muslim Women Intellectuals in the pre-Modern Period."
Arab Studies Quarterly 32:3 (2010): 131.
225
Ibid.
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
35
like ʿatīq,242 fatā,243 and fatāt for female teachers.244 He focuses on profiling some
biographees by presenting some of their connections to other prominent family members
of their time. This family connection is highlighted through expressions like akhū Shāhid
al-Jaysh Muʿīn ad-Dīn,245 akhū Aḥmad,246 akhū Zubayr,247 akhū Aḥmad ibn Riḍwān ibn
al-Zinhār li ʾummih,248 akhū ʿAtīq,249 akhū Abī al-Fatḥ,250 ukht Aḥmad,251 ukht Khadījah,
etcetra.252 Classical works on this genre include: ʿAlī ibn al-Madīni's Tasmiyat man rawā
ʿanhu min awlād al-ʿAsharah wa ghayrihim min Aṣḥāb rasūli-llāh which has a section
entitled al-Ikhwāh wal-Akhawāt mimman lahum riwāyah, Abū Dāwūd Sulymān as-
Sijistānī's Tasmiyat al-Ikhwah, and Abū al-Muṭarraf al-Andalusī's Kitāb al-Ikhwah.
Highlighting the family connection is not limited to brothers and sisters. Other
connections include being a grandson, a wife, and a mother of a certain Ḥadīth scholar.
We read in some biographies sibṭ (grandson) An-Niẓām ibn Rashīq,253 sibṭ ibn aṣ-
Ṣābūnī,254 sibṭ ar-Raḍī al-Qusṭanṭīnī,255 sibṭ at-Taqī ibn Abī al-Yusr,256 wālidat ʿAbd
Allāh ibn ʿAli aṣ-Ṣanhājī wa ukhtayh,257 wālidat Nāṣir ad-Dīn al-Fāruqī,258 and zawjat
al-Kamāl Muḥammad ibn Asʿad al-Qāyātī.259 There is also much interest in mentioning
something about the ancestors of the biographees who belong to families which were
known for producing knowledge and scholarship. The phrases used in the Muʿjam to
distinguish these families tend to have the same ring. For example, we read phrases like
wa kāna min baytin mashhūr biṭ-ṭibb,260 wa kāna khayyiran min bayti ʿilm,261 and wa
kāna ḥasan ash-Shakl min baytin maʿrūf.262 The Muʿjam also lists the names of those
family members who used to teach Ḥadīth. So, we read phrases like ḥaddatha huwa wa
akhūhu263 (he and his brother transmitted Ḥadīth), ḥaddatha huwa wa abūhu wa
jadduhu264 (he, his father, and his grandfather transmitted Ḥadīth), wa ḥaddatha huwa wa
abūhu wa ʿammuhu,265 and ḥaddatha huwa wa awlāduhu (he, his father, and his uncle
transmitted Ḥadīth).266 The Muʿjam reflects families’ care for educating their children. As
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
36
stated above, students heard first from family members. In many entries, we read samiʿa
min abīhi (heard from his father),267 samiʿa min jaddih (heard from his grandfather),268
samiʿa min jaddihi li-abīh (heard from his paternal grandfather),269 samiʿa min jaddihi li-
ummih (heard from his maternal grandfahter),270 samiʿa min ʿammay wālidih (heard from
his father’s two uncles),271 samiʿa min ʿammih (heard from his uncle).272
In most biographies, birth and death dates are given at the end of the biography.
Only in two cases, the birth date is mentioned immediately after the full name of the
biographee.273 In one case, the birth date is given in the middle of the biography.274
Determining the birth date depended, in some cases, on Ash-Shaykhah Maryam's close
contact with the biographee. In this case, she says: saʾaltuhu ʿan mawlidihi fa-qāla…275 (I
asked him about his birth date, and he said…) or suʾila an mawlidihi...276 (he was asked
about his birth date). In the first two cases, it is certain that Ash-Shaykhah Maryam was
the one who asked the teacher about his birth date and not Ibn Ḥajar, because these two
teachers died before the birth of Ibn Ḥajar. It is of course also possible that Ash-
Shaykhah Maryam had access to some books or collections composed by some
biographees in which they mentioned their birth dates, and that she provided Ibn Ḥajar
with this data. Ibn Ḥajar says in such cases: mawliduhu kamā kataba bi-khaṭṭihi…277 (his
birth date as he mentioned in his handwriting is…). If Ibn Ḥajar is not sure of the birth
date, he uses phrases that indicate possibility or doubt such as mawliduhu taqrīban…278
or wulidat sanata nayyifin wa arbaʿīna wa sittimiʾah279 and mawliduhu sanata nayyifin
wa khamsīn wa sittimiʾah.280 In some cases, Ibn Ḥajar provides the birth place281 and
death place, 282 as well.
The same holds true for all information about the death dates of the biographees.
The death dates of sixty entries are not mentioned in the Muʿjam. I checked other
available biographical dictionaries and could identify the death dates of twenty-seven of
them. The Muʿjam includes the names of twenty-five teachers for whom no biographical
information was found in the available sources.283
The Muʿjam reflects some aspects of the cultural and social life during the
Mamluk period. First of all, it contains some references to some good copyists who
earned their living by copying materials for others. Ibrāhīm ibn Muḥammad ibn ʿAbd aṣ-
267
268
269
270
271
272
273
274
275
276
277
278
279
280
See biography no. 20٠
281
282
283
See biographies no. 26, 35, 49, 55, 59, 61, 79, 91, 92, 94, 96, 112, 140, 167, 170, 171, 185, 202, 229,
247, 250, 261, 288, and 300, and 309.
37
Ṣamad at-Tazmintī,284 andʿAlī ibn Abī al-Khayr al-Faḍl ibn ʿAlī ibn Nuṣayr ibn ʿAbd
Allāh ibn Rawāḥah285 are given the kunyah of An-Nāsikh (the copyist). Ibrāhīm ibn
Aḥmad ibn ʿAbd al-Muḥsin is said to have earned his living min naskhi yadih.286 Quṭb
ad-Dīn al-Ḥalabī287 and Aḥmad ibn Ḥammūd ibn ʿUmar ibn Hammūd288 are credited with
having written a lot. The Muʿjam describes the handwriting of ʿAlī ibn Ismāʿīl ibn Yūsuf
al-Qūnawī289 and ʿAlī ibn Muḥammad ibn ʿAlī ibn Abd al-Qādir al-Hamadhānī290 as al-
khaṭṭ al-malīḥ, and the handwriting of ʿAlī ibn ʿĪsā ibn al-Muẓaffar al-Ansārī291 as al-
khaṭṭ al-ḥasan. In the biography of Muḥammad ibn Asʿad ibn ʿAbd al-Karīm ath-
Thaqafī, some details are given about the materials he wrote: wa kataba al-ajzāʾ waṭ-
ṭibāq wal-fiqh,292 also Muḥammad ibn Abī Bakr ibn Muḥammad ibn Ṭarkhān,293 and
Muḥammad ibn Muslim ibn Mālik ibn Mazrūʿ aṭ-Ṭūrī both wrote al-ṭibāq.294 The
copyists at that time acted, in terms of our modern techniques, as publishing houses, i.e.
they copied the drafts of many books and circulated them. The production of many of
them was huge, as there was a need for providing religious students with text-books.
Another important knowledge-related profession was selling and buying books.
Ṣāliḥ ibn ʿAbd al-ʿAzīm ibn Yūnus al-ʿAsqalānī295 and Muḥammad ibn ʿIsā ibn ʿAlī ibn
ʿIsā aṣ-Ṣanhājī296 are given the profession of ad-Dallāl fil-Kutub (book broker). Fāris ibn
Abī Firās al-Jaʿbarī297 and Yūnus ibn Muḥammad ibn Yūnus al-Qaṣār al-Ḥarīrī298 are
given the profession of ad-Dallāl but it is not clear from other sources whether their
profession had to do with books or not.
Throughout the Muʿjam we come across many teachers who belong to different
madhhabs (schools of Islamic law). From the number of those teachers, it becomes clear
that those scholars produced scholarship on Ḥadīth at that time.299
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
For Shāfiʿī teachers, see biographies no. 20, 58, 87, 149, 163, 168, 169, 204, 220, 259, and 306. For
Ḥanafī teachers, see biographies no. 9, 56, 120, 132, 234, 275, and 307. For Ḥanbalī teachers, see
biographies no. 123, 142, 209, 233, 258, 261, 285, 291, and 320. For Mālikī teachers, see biographies no.
10, 158, 218, and 279.
38
Chapter Three
The Place of the Muʿjam Among Ibn Ḥajar's Writings and Some Similar
Contemporary Works
3.1. Ibn Ḥajar al-ʿAsqalānī: A Biographical Sketch1

Having established the authorship of the manuscript, and before looking at what
the Muʿjam can add to our knowledge of Ash-Shaykhah Maryam, we need to pay
attention to the historical and literary background of its compiler, Ibn Ḥajar. I will give a
brief sketch on some important elements in his life. His full proper name is Aḥmad ibn
ʿAlī ibn Muḥammad ibn Muḥammad ibn ʿAlī ibn Aḥmad al-Kinānī al-ʿAsqalānī. His
laqab is Shihāb ad-Dīn. Later, he was given the kunyah of Abū Al-Faḍl after Abū al-Faḍl
Muḥammad ibn Aḥmad An-Nuwayrī, the qāḍī of Mecca.2 He is known simply as Ibn
Ḥajar. He was born in Cairo in 773/1372.
3.2. Ibn Ḥajar as an Author

Ibn Ḥajar is known as a teacher, a jurist, an author and a merchant.3 I will focus in
these few pages on his position as a prolific writer, especially in the field of Ḥadīth, as he
surpassed in that field most other scholars of his time, at least measured by the number of
compilations that carry his name.4 Ibn Ḥajar left behind a huge number of writings.
Historians differ on the exact number of the books he composed. Muhammad Zubayr
Siddiqi gives the number 150 for both incomplete and complete works.5 In his lbn Ḥajar
al-ʿAsqalānī: A Study of the Background Education and Career of an ʿĀlim in Egypt,
Sabri Khalid Kawash divides Ibn Ḥajar al-ʿAsqalānī’s works into four main categories:
Ḥadīth, history, fiqh and poetry. Since Ḥadīth is a broad religious discipline, Kawash
specifically divides Ibn Ḥajar’s works in this field into seven categories: 1) collections of
Ḥadīth; 2) annotations of some works on Ḥadīth; 3) commentaries; 4) methodology; 5)
rijāl; 6) biographical works; 7) bibliographical works.6
1
The life and career of Ibn Ḥajar have been studied in detail in three doctoral dissertations. The first is a
Cambridge dissertation, A. A. Rahmani, "The Life and Works of Ibn Ḥajar al-Asqalani", which has been
printed in installments in consecutive issues of Islamic Studies , XLV/3 (July 1971)- XLVII (July 1973).
The second is a Princeton dissertation (1996), Sabri Khaled Kawash, Ibn Ḥajar al-ʿAsqalānī: A Study of the
Background, Education, and Career of an ʿĀlim in Egypt (Ph.D. diss., Princeton University, 1969.). The
third is Shākir Maḥmūd ʿAbd al-Munʿim, Ibn Ḥajar al-ʿAsqalānī wa dirasāt Muṣannafātih wa manhajihi
wa mawāridihi fī kitāb al-Iṣābah, Baghdad: Dār ar-Risālah liṭ-Ṭibāʿah, 1978. This sketch is based on
Kawash's and Andi Muhammad Ali Amiruddin, Ibn Ḥajar al-ʿAsqalānī on Tajrīḥ and Taʿdīl of Ḥadīth
Transmitters: A Study of His Tahdhīb at-Tahdhīb, (MA thesis, McGill University, 1999).
2
3
For details on these four positions, see Kawash, Ibn Ḥajar al-ʿAsqalānī, 115-218.
4
Amiruddin, Ibn Ḥajar al-ʿAsqalānī on Tajrīḥ and Taʿdīl, 14.
5
Muhammad Zubayr Siddiqi, Ḥadīth Literature, 182 quoted from Amiruddin, Ibn Ḥajar al-ʿAsqalānī on
Tajrīḥ and Taʿdīl, 14.
6
Kawash, Ibn Ḥajar al-ʿAsqalānī , 192-193.
39
Another pivotal study on the works of Ibn Ḥajar is Shākir Maḥmūd ʿAbd al-
Munʿim’s Ibn Ḥajar al-ʿAsqalānī wa-Dirāsat Muṣannafātih wa-Manhajih wa-Mawāridih
fī Kitābih al-Iṣābah.7 ʿAbd al-Munʿim gives the total number of Ibn Ḥajar’s works as 282
books. He divides these works into twenty-four categories as follows: the sciences of the
Qurʾān (7 books); the principles of Ḥadīth (8 books); commentaries (shurūḥ) on Ḥadīth
(12 books); the content (matn) of Ḥadīth (16 books); the defects (ʿilal) and criticism of
Ḥadīth (11 books); methods of Ḥadīth (41 books); classification (takhrīj) of Ḥadīth (8
books); the collections of ten traditions (al-ʿUshāriyyāt) (11 books); the collections of
forty traditions (al-arbaʿīniyyāt) (11 books); the books of al-Aṭrāf8 (9 books), additions
(zawāʾid)9 (7 books), substitutions (Abdāl)10 and accordances (al-muwāfaqāt)11 (6
books), rearrangement (at-Tartīb)12 (5 books), jurisprudence (fiqh) and its principles (28
books), theology (6 books); dictionaries and biographies of the masters (11 books);
bibliographies (7 books); books of men (rijāl) (22 books); biographies and virtues (7
books); books of history (18 books), literature and language (13 books); collections of
poems (dawāwīn) (3 compilations); scattered writings (mutafarriqāt) (3 books); answers
(ajwibah) (l3 books) and compilations attributed to him (muṣannafāt mansūbah) (38
books).
It is argued that Ibn Ḥajar lost many books during his second trip to Yemen. It is
reported that while on his way from Mecca to Yemen, the ship on which he was traveling
was wrecked off the shore. Ibn Ḥajar lost all he had aboard.13 As-Sakhāwī mentions the
titles of the books that Ibn Ḥajar lost. He lost his Aṭrāf al-Mizzī, Aṭrāf Musnad Aḥmad,
Al-Aṭrāf al-Mukhtārah, Tartīb Musnad aṭ-Ṭayālisī, and Tartīb Musnad ʿAbd ibn
Ḥumayd.14
Within the scope of the present study we focus on the biographical dictionaries
composed by Ibn Ḥajar. It was a common practice in early Muslim scholarship to collect
the biographies of the teachers of a certain individual in a mashyakhah or a muʿjam. This
was done by the students who wanted to venerate their teachers on the one hand, and
show the amount of their own learning on the other hand.15 This kind of work made it
easier for subsequent generations of students of Ḥadīth to make the connection between
one generation of scholars and the preceding one.16 (See further Chapter 4, below).
Ibn Ḥajar wrote a few books within this genre, the most important of which is al-
Muʿjam al-Muʾassis lil-Muʿjam al-Mufahras.17 This Muʿjam is divided into two parts.
7
(Beirut: Muʾassast ar-Risālah, 1997)
8
Al-Aṭrāf is an index of the beginnings of isnāds of canonical collections. The most famous work on al-
Aṭrāf is Tuḥfat al-Ashrāf bi-maʿrifat al-Aṭrāf of the Syrian scholar Yūsuf ibn ʿAbd ar-Raḥmān al-Mizzī (d.
742/1341).
9
Zawāʾid are the Ḥadīths that are reported in one of the collections and are not included in other
collections.
10
Abdāl is when a student of Ḥadīth transmits from the teacher of, for example, Imām Muslim’s teacher
with a number of masters less than the number of masters if he transmits from Imām Muslim directly.
11
See Chapter 6 below.
12
Ibn Ḥajar arranged many Ḥadīths according to the musnads (ʿalā al-masānīd) or legal topics to make it
easy for students to locate the Ḥadīths in the canonical collections.
13
Kawash, Ibn Ḥajar al-ʿAsqalānī, 227; as-Sakhāwī, al-Jawāhir, 151.
14
15
16
Ibid.
17
The Muʿjam has been edited by Yūsuf ʿAbd ar-Raḥmān al-Marʿashlī (Beirut: Dār al-Maʿrifah, 1992).
40
The first part contains the biographies of people whom Ibn Ḥajar calls shuyūkh ar-
Riwāyah, the teachers of narration. This group consists of Ibn Ḥajar’s teachers with
whom he studied Ḥadīth or other disciplines. It also contains the biographies of the
shaykhs from whom Ibn Ḥajar obtained ijāzahs without having studied with them. The
second part contains the biographies of Ibn Ḥajar’s teachers who taught him other
branches of knowledge. He calls this group shuyūkh ad-Dirāyah18 (the teachers of the
science which investigates the isnād, contents, subject, and the mode of transmission of
Ḥadīth).
Ibn Ḥajar compiled some Muʿjams on behalf of some of his teachers. One of these
is Muʿjam Ash-Shaykhah Maryam, the focus of this study. He also compiled Muʿjam at-
Tanūkhī or al-Muʿjam al-Kabīr li ash-Shāmī for his teacher Burhān ad-Dīn Ibrāhīm ibn
Aḥmad at-Tanūkhī (d. 800/1398). The book is divided into 24 parts and contains the
biographies of more than four hundred teachers from whom at-Tanūkhī either obtained
ijāzahs or heard Ḥadīth.19 Ibn Ḥajar also has a book entitled Al-Muntaqā min Muʿjam as-
Subkī.20
Sources tell us that Ibn Ḥajar also compiled a Mashyakhah called al-Mashyakhah
al-Bāsimah lil-Qibābī wa Fāṭimah.21 In this Mashyakhah, he compiled the teachers of
Taqī ad-Dīn ʿAbd ar-Raḥmān ibn ʿUmar al-Qibābī al-Maqdisī al-Ḥanbalī (d. 838/1434)
from whom he heard some Ḥadīths or was given an ijāzah to transmit such Ḥadīths,
along with the teachers of Fāṭimah bint Khalīl ibn Aḥmad al-Kinānī al-Maqdisī al-
ʿAsqalānī (d. 833/1429). This Mashyakhah contains the biographies of 166 teachers, 136
biographies for al-Qibābī’s teachers, 30 biographies for Fāṭimah’s teachers, and 52
biographies of their common teachers.22 This Mashyakhah has an introduction in which
Ibn Ḥajar explained the structure of the Mashyakhah. Ibn Ḥajar focused on the
biographees and their relation to al-Qibābī and Fāṭimah bint Khalīl. Ibn Ḥajar did not
quote any Ḥadīth or so after each biography as he did in the Muʿjam ash-Shaykha
Maryam. He explained that the purpose of the Mashyakhah was to list transmitted works,
including the Ṣaḥīḥs, Musnads, Muʿjams, Mashyakhahs, Fawāʾid, and other books which
both al-Qibābī and Fāṭimah heard from or read to their teachers.23 Ibn Ḥajar made an
index at the end of the Mashyakhah of these transmitted works, a valuable element
missing in the Muʿjam Ash-Shaykhah Maryam.24 In another index, Ibn Ḥajar gave a list
of the teachers for whom he could not find a biography. This element is missing in the
Mu’jam Ash-Shaykhah Maryam as well.25 A very unique characteristic of this
Mashyakhah is that Ibn Ḥajar mentions the year in which the biographee gave an ijāzah
18
19
As-Sakhāwī, al-Jawāhir, 669; ʿAbd al-Munʿim, Ibn Ḥajar al-ʿAsqalānī, 289.
20
ʿAbd al-Munʿim, Ibn Ḥajar al-ʿAsqalānī, 290.
21
The Mahshyakhah has been edited twice; first by Jacqueline Sublet (unpublished dis. École Pratique des
Hautes Études. J. Sublet wrote an intensive article on the Mashyakhah, see Jacqueline Sublet, "Les
Maitrese et les etudesds de deux traditionnistes de l'epoque mamelouke: Al-Mashyakha al-basima lil-
Qibabi wa Fatima de Ibn Hagar al-Asqalani," Bulletin d'etudes orientales 20 (1967). It has also been
published by Muḥammad Muṭīʿ al-Ḥāfiẓ (Damascus: Dār Farfūr, 2002).
22
Al-Kattānī, Fihris al-Fahāris, 2:636.
23
Ibn Ḥajar, al-Mashyakhah al-Bāsimah lil-Qibābī wa Fāṭimah, ed. Muḥammad Muṭīʿ al-Ḥāfiẓ
(Damascus: Dār Farfūr, 2002), 24.
24
Ibid., 165-173.
25
Ibid., 174.
41
to al-Qibābī and Fāṭimah,26 a very important element also missing in the Muʿjam of Ash-
Shaykhah Maryam. A comparison of both mashyakhahs seems to underline that Ibn
Ḥajar left the Mu’jam Ash-Shaykhah Maryam as a first (perhaps even unfinished) draft.
Ibn Ḥajar also compiled the Mashyakhahs of Abū aṭ-Ṭāhir ibn al-Kuwayk (d.
821/1418), Abū al-Ḥasan ʿAlī ibn Muḥammad ibn Abī al-Majd (death date unknown), al-
Burhān al-Ḥalabī (Ibrāhim ibn Muḥammad ibn Khalīl (d. 841/1438),27 and Ibrāhīm ibn
Yaḥyā al-ʿAzāzī best known as Ibn al-Kayyāl (d. 732/1331). He also compiled selections
from the Mashyakhahs of Ibn ʿAsākir (d. 571/1176), Ibn as-Sarārī, and al-Fakhr ibn al-
Bukhārī (d. 690/1291). Ibn Ḥajar composed a juzʿ which had the comments of Ibn al-
Jazarī (d. 833/1429) on the Mashyakhah of his teacher al-Junayd ibn Aḥmad al-Balyānī
(d. 809/1406).28 Unfortunately, these texts are not available to us.
3.3. Ibn Ḥajar’s Care for Women’s Biographies

It is worth drawing attention to Ibn Ḥajar’s interest in including women’s
biographies in his works. In his al-Iṣābah fī Tamyyīz aṣ-Ṣaḥabah, he devoted the fourth
volume to the biographies of female Companions.29 Also in his Taqrīb at-Tahdhīb, he
introduced 300 entries of female Companions, female Followers and female transmitters
in the six major collections.30 In his Tahdhīb at-Tahdhīb, Ibn Ḥajar devotes a special
place to female transmitters, women known by their kunyah or laqab, and those known
by "obscure names" (asmāʾ mubhamah).31 Ibn Ḥajar’s ad-Durar al-Kāminah32 is also
abundant with female biographies which reflect the female participation in the cultural
and religious spheres in Egypt and Syria during the Mamluk period. Interestingly, Ibn
Ḥajar was not the first to devote a special place to female transmitters. It has been a
common practice by early biographers to devote a separate volume to females in their
biographical dictionaries. This practice was first developed in the third/ninth century after
Ibn Saʿd (d. 230/844) wrote his aṭ-Ṭabaqāt al-Kubrā and supplemented it with a volume
on female transmitters. Al-Khaṭīb al-Baghdādī included a short section on the women of
Baghdad in his Tārīkh Baghdād.33 Both Ibn ʿAbd al-Barr (d. 463/1070) in his al-Istīʿāb fi
Maʿrifat al-Aṣḥāb and Ibn al-Athīr (d. 630/1232) in his Usd al-Ghābah fi Maʿrifat aṣ-
26
In many biographies, we read wa ajāz li ṣāḥib al-mashyakhah (and he gave an ijāzah to the owner of this
Mashyakhah…). See for example, al-Mashyakhah al-Bāsimah, entries no. 27, 28, 36, 39, 43, 46-7, 52, 53,
56, 63, 70, 74, 75, 76, 83, 84, 94, 97, 99, 106, 107, 108, 110, 114, 118, 131, 139, 140.
27
As-Sakhāwī, al-Jawāhir, 670; ʿAbd al-Munʿim, Ibn Ḥajar al-ʿAsqalānī, 291-292
28
29
Amīnah Muḥammad Jamāl ad-Dīn, An-Nisāʾ al-Muḥaddithāt fil-ʿAṣr al-Mamlūkī wa dawruhunna fil-
Ḥayāh al-Adabiyyah wa ath-Thaqāfiyyah (Cairo: Dār al-Hidāyah, 2003), 10. The volume covers 1543
entries on women.
30
Ibid.
31
Amiruddin, Ibn Ḥajar al-ʿAsqalānī on Tajrīḥ and Taʿdīl¸ 61.
32
It is a collection of 5204 biographies of the persons, who died in the eighth Islamic century— mainly, but
not exclusively, Egyptians and Syrians—and who in Ibn Ḥajar's opinion, made a contribution to Islamic
society, whether that contribution was political, military, religious, educational, literary, or economic in
character. This work has been published twice, four volumes (Hyderabad, 192932); five volumes ed. M.
Sayyid Jād al-Ḥaqq, (Cairo 1966). References in this study are to the first edition. Donald P. Little, "As-
Safadi as Biographer of His Contemporaries," in Donald P. Little, ed. Essays on Islamic Civilization
Presented to Niyazi Berkes (Leiden: Brill, 1976) 195.
33
Huda Lutfi, "As-Sakhāwī’s Kitāb an-Nisā’ as a Source for the Social and Economic History of Muslim
Women during the Fifteenth Century, AD," Muslim World, 71, (1981), 108.
42
Ṣaḥābah followed the same trend.34 It is not surprising, then, that Ibn Ḥajar’s student and
biographer as-Sakhāwī (d. 902/1497) devoted the twelfth volume of his aḍ-Ḍawʾ al-
Lāmiʿ li ahl al-Qarn at-Tāsiʿ to noteworthy women in the ninth/fifteenth century. He
entitled the volume Kitāb an-Nisāʾ.35 He included nearly three hundred women who
earned ijāzahs or awarded them to their own students.36
3.4. A Comparison Between Ibn Ḥajar's Muʿjam Ash-Shaykhah Maryam and ad-
Durar al-Kāminah
To place the Muʿjam of Ash-Shaykhah Maryam among Ibn Ḥajar's writings, I will
make a comparison between it and ad-Durar al-Kāminah. The Durar is concerned
mainly with biographies of people who lived in the eighth Islamic century. Therefore, it
includes a reference to Ash-Shaykhah Maryam's teachers whom Ibn Ḥajar did meet
personally. As-Sakhāwī gives another name to the Durar, which is al-Wafayāt al-
Kāminah li aʿlām al-miʾah ath-Thāminah. Ibn Ḥajar expressed his wish to make the book
in four volumes, but as-Sakhāwī tells us that he made a fair copy of two volumes only.37
Ibn Ḥajar completed it in 830/1426. The Durar covers the period from 701/ 1301 to
800/1397.38 Later, the author made a supplement to it and included the biographies of
those who lived until 837/1433. He gave it the name of Dhayl ad-Durar al-Kāminah.
There are two abridgements of the Durar; one by Jalāl ad-Dīn as-Suyūṭī (d. 911/1505)
and the other by Yūsuf ibn ʿAbd al-Hādī (d. 909/1503).39
It is noteworthy that the information contained in biographical dictionaries usually
presents both factual and illustrative material. Generally speaking, the factual material is
employed, suggests Fahndrich, to designate a certain amount of information that is
offered in almost every biography and that establishes each personality genealogically,
historically, geographically, philosophically, professionally, and politically. It is the
information that is usually not changed except in volume and arrangement, on its way
from one historical work to another. This kind of information can be contrasted with
illustrative material that, within the limits of an author's respect of tradition and his
34
Amīnah Muḥammad Jamāl ad-Dīn, An-Nisāʾ al-Muḥaddithāt, 10.
35
For an overview of the roles of women in this work, see Huda Lutfi, "As-Sakhāwī’s Kitāb an-Nisā’",
104-24.
36
Asma Sayeed, Shifting Fortunes, 239, note. 48.
37
38
Ibn Ḥajar was the first to introduce the genre of centenary biographical dictionaries. In the ninth/fifteenth
century as-Sakhāwī wrote aḍ-Ḍawʾ al-Lāmiʿ li ahl al-Qarn at-Tāsiʿ. In the tenth/sixteen century ʿAbd al-
Qādir al-ʿAydarūs wrote an-Nūr as-Sāfir fī Aʿyān al-Qarn al-ʿĀshir, and Najm ad-Dīn al-Ghazzī
(1061/1650) wrote al-Kawākib as-Sāʾirah bi Aʿyān al-Miʾah al-ʿĀshirah. In the eleventh/seventeenth
century, al-Muḥibbī (d. 1111/1699) wrote Khulaṣat al-Athar fī Aʿyan al-Qarn al-Ḥādī ʿAshar. In the
thirteenth/eighteenth century, Muḥammad ibn Khalīl al-Murādī (d. 1206/1791) wrote Salk ad-Durar fī
Tārikh al-Qarn ath-Thālithʿ Ashar. However, it should be mentioned that before the eighth/fourteenth
century there is a reference to similar works such as al-Badr as-Sāfir wa Tuḥfat al-Musāfir fī Tarājim
mashāhīr al-Qarn as-Sābiʿ by al-Idfawī and Tārīkh Mukhtaṣar al-Qarn as-Sābiʿ by al-Qāsim ibn
Muḥammad al-Birzālī. ʿAbd al-Munʿim, Ibn Ḥajar al-ʿAsqalānī, 574.
39
43
personal literary capabilities and taste, is changed and modified in order to express
changes in the image of the person he depicts.40
As mentioned before, Ibn Ḥajar drafted the Muʿjam of Ash-Shaykhah Maryam in
803/1400. This means that he started it before compiling the Durar. One might suppose
that the lacunae found in the Muʿjam should be missing in the Durar, as Ibn Ḥajar could
have gathered the missing information from other sources and added them to the Durar.
But to one's surprise, it is possible to find almost the same lacunae in the Durar too.41 It
is of no special value to list the numerous occasions when Ibn Ḥajar borrows information
from the Muʿjam in the Durar. Since Ibn Ḥajar had a tendency to paraphrase rather than
quote his sources verbatim, it is difficult to trace all the details in his Durar which have
the Muʿjam as their source.
Both books arrange the biographies alphabetically and insert the biographies of
women within the alphabetical order, not in a separate volume. There is no consistency in
terms of the length of biographies included in both books. Some biographies are very
short and they do not exceed one line, while others may be very long. In the Muʿjam, Ibn
Ḥajar's sources are mainly Ash-Shaykhah Maryam's samāʿāt and ijāzāt, in addition to
other sources which were covered in Chapter Two. In the Durar, the sources are more
numerous. Ibn Ḥajar says in the introduction:42 "I drew the information contained in this
book from:
Aʿyān al-ʿAṣr of Abū aṣ-Ṣafāʾ aṣ-Ṣafadī;43
Majānī al-ʿAsr of Abū Ḥayyān;44
Dhahabiyyat al-ʿAṣr of Ibn Faḍl Allāh al-ʿUmarī;45
Tārīkh Miṣr of Quṭb ad-Dīn al-Ḥalabī;46
Dhayl Siyar an-Nubalāʾ of Shams ad-Dīn adh-Dhahabī;47
Dhayl Dhayl al-Mirʾāh of ʿAlam ad-Dīn al-Birzālī;48
Al-Wafayāt of Taqī ad-Dīn Ibn Rāfiʿ;49
Dhay al-Wafayāt of Shihāb ad-Dīn Ibn Hijjī;50
Al-Mawāʿiẓ wal-Iʿtibār of al-Maqrīzī ;51
40
Hartmut E. Fahndrich, "The Wafayāt al-Aʿyān of Ibn Khallikān: A New Approach." Journal of American
Oriental Society, 93:4 (1973): 438.
41
Ibn Ḥajar, ad-Durar, 2:116 (1739), Ibn Ḥajar, Muʿjam Ash-Shaykhah Maryam, no. 98.
42
Ibn Ḥajar, ad-Durar, 1:5.
43
Aṣ-Ṣafadī is quoted more than 100 times. See, for example, Ibn Ḥajar, ad-Durar, 1:16 (24, 26), 1:27
(65), 1:71 (190), 1:135 (379). These may be cases in point.
44
See, for example, Ibn Ḥajar, ad-Durar, 1:111 (307), 1:152 (410), 1:185 (480), 1:221 (569), 1:274 (700).
These may be cases in point.
45
See, for example, Ibn Ḥajar, ad-Durar, 1:71 (189), 1:191 (495), 1:259 (664), 1:346 (855), 1:432 (1134),
1:475 (1282). These may be cases in point.
46
47
See, for example, Ibn Ḥajar, ad-Durar, 1:11 (14), 1:526 (1424), 2:210 (1964), 2:253 (2129), 2:357
(2390). These may be cases in point.
48
See, for example, Ibn Ḥajar, ad-Durar, 1:44 (111), 1:112 (310), 1:167 (424). These may be cases in
point.
49
See, for example, Ibn Ḥajar, ad-Durar, 1:9 (11), 1:15 (23), 1:16 (24), 1:27 (66), 1:36 (89). These may be
cases in point.
50
44
The Muʿjams of our teachers;
Al-Wafayāt of Abū al-Ḥusayn ibn Aybak ad-Dimyāṭī;52
Dhayl al-Wafayāt of Abū al-Faḍl ibn al-Ḥusayn al-ʿIrāqī.53
Tārīkh Ghirnāṭah of Lisān ad-Dīn ibn al-Khaṭīb;54 and
At-Tārīkh of Walī ad-Dīn ibn Khaldūn al-Mālikī"55
In the Durar, Ibn Ḥajar made use of all these sources. However, in the female
biographies, he did not make it clear whether he used some of them except in a very few
cases.56 The main sources from which he drew information on female biographies are the
Wafayāt of Ibn Rāfiʿ57 and the Dhayl Siyar an-Nubalāʾ of adh-Dhahabī.58 We can also
notice that Ibn Ḥajar did not depend on books of history or obituaries for collecting data
on female biographies. We mentioned earlier that he made use of the Muʿjams and the
Mashyakhahs of his teachers. These Muʿjams and Mashyakhahs were very accurate, as
they were composed from data obtained in personal contacts between the student and the
teacher. The Muʿjams and Mashyakhahs have abundant information on the muḥaddithāt
as their main focus falls upon the Ḥadīth teachers (including the women among them) of
the author of the Muʿjam or the Mashyakhah or their principal protagonist(s).59 These
Muʿjams and Mashyakhahs include the following:
The Muʿjam of Abū Ḥamid ibn Ẓahīrah (11 biographies);60
The Muʿjam of Ibn Rāfiʿ (10 biographies);61
The Muʿjam of adh-Dhahabī (4 biographies);62
The Mashyakhah of al-ʿIzz ibn Jamāʿah, compiled by Abū Jaʿfar ibn al-Kuwayk (3
biographies);63
The Muʿjam of al-Birzālī (3 biographies);64
The Mashyakhah of Wajīhiyyah aṣ-Ṣaʿīdiyyah al-Iskandārāniyyah, compiled by Taqī ad-
Dīn Ibn Rāfiʿ (1 biography);65
51
point.
52
point.
53
See, for example, Ibn Ḥajar, ad-Durar, 1:17 (27), 1:75 (201), 1:107 (296), 1:137 (384). These may be
cases in point.
54
55
point.
56
Amīnah Muḥammad Jamāl ad-Dīn, "Tarājim al-Muḥaddithāt fil-ʿAṣr al-Mamlūkī: Dirāsah Awwaliyyah
fil-Maṣādir," Majjalt Buḥūth as-Sunnah wa as-Sīrah (Qatar 1992), 483. For these cases, see Ibn Ḥajar, ad-
Durar, 4:406 (his sources are al-Wafayāt of Ibn Rāfiʿ and Aʿyān al-ʿAsr of aṣ-Ṣafadī), 3:227 (his source is
Tārīkh Miṣr of al-Quṭb al-Ḥalabī, 2:123, 3:224, 225 (his source is Dhayl Dhayl al-Mirʾāh of al-Birzālī;
2:127, 128, 3:220 (his source is Dhaly al-Wafayāt of Abū al-Faḍl ibn al-Ḥusayn al-ʿIrāqī).
57
Ibn Ḥajar, ad-Durar, 1:361, 2:120, 121, 126, 3:222, 224, 228, 4:386.
58
Ibid., 2:221, 129, 3:221, 225, 4:390.
59
Amīnah Jamāl ad-Dīn, "Tarājim al-Muḥaddithāt", 484.
60
Ibn Ḥajar, ad-Durar, 1:360, 412, 2:120, 121, 123, 189, 236, 3:225, 268, 4:385, 404.
61
Ibid., 1:361, 2:120, 121, 126, 3:222, 224, 228, 4:386.
62
Ibid., 3:221, 223, 225, 4:397.
63
Ibid., 3:224, 225, 5:385.
64
Ibid., 3:221, 223, 225.
65
Ibid., 4:406.
45
The Mashyakhah of Zāhidah bint Muḥammad ibn ʿAbd Allāh aṭ-Ṭāhirī, compiled by al-
Muqātilī (1 biography);66
To one’s surprise, Ibn Ḥajar never mentioned the Muʿjam Ash-Shaykhah Maryam
as one of his sources. There is no clear reason for this, but it is possible that he did not
have access to the Muʿjam at the time of compiling the Durar.
In more than one case, Ibn Ḥajar cites what has been recorded in more than one
Muʿjam about the same biographee and compares between the different stories, selects
the authentic one and adds it to the biography.67 In the biography of Fāṭimah bint Abī
Bakr, he says: "Al-Birzālī, adh-Dhahabī, and Ibn Rāfiʿ heard Ḥadīth from her and they
cited Ḥadīths on her authority in their Muʿjams."68 In the biography of Nafīsah bint
Ibrāhīm ibn Sālim, we read: "Al-Birzālī, adh-Dhahabī, and Ibn Rāfiʿ heard Ḥadīth from
her and mentioned her in their Muʿjams. She transmitted a lot until she died in 15 Jumāda
al-ʾŪlā 15, 749, according to Ibn Rāfiʿ."69 Though Ibn Ḥajar drew his information from
the Muʿjams of Nafīsah's three students, he preferred to quote the date of her death from
the Wafayāt of Ibn Rāfʿ.70 In six female biographies, Ibn Ḥajar drew the information
orally from one of the biographee's students.71 One final source, which is not mentioned
in the introduction, is the book of Man kān ḥayyan min Shuyūkh Ḥalab by Muḥammad
ibn Yaḥyā ibn Saʿd.72
A closer look at the biographies in both the Muʿjam of Ash-Shaykhah Maryam
and the Durar reveals that the space of time covered by them is common, as they include
the biographies of those who died in the eighth century of the Hijrah. Ibn Ḥajar pays
much attention to the biographies of Ḥadīth scholars and he relates this to the fact that
many of the biographees were the teachers of his teachers.73 Surprisingly enough, in the
Durar, we may find lacunae which do not figure in the Muʿjam. For example, in the
biography of ʾĀminah bint ʿAbd ar-Raḥmān al-Maqdisiyyah, the date of her birth is
mentioned in the Muʿjam while Ibn Ḥajar misses it in the Durar. There is no clear reason
for that. The Durar is supposed to have been compiled many years after the Muʿjam,
hence Ibn Ḥajar could have made use of it to fill out such a lacuna. Before venturing into
an explanation, let us first pay attention to another inconsistency between the Muʿjam and
the Durar. The following biographies which Ibn Ḥajar included in the Muʿjam of Ash-
Shaykhah Maryam are missing in the Durar: no. 69, 70, 71, 78, 79, 91, 92, 94, 96, 112,
136, 140, 161, 167, 170, 171, 182, 186, 201, 205, 211, 228, 233, 240, 246, 249, 260, 287,
and 299.
It is noteworthy that some biographies are almost identical in both the Durar and
the Muʿjam.74 However, some biographies are very short in the Durar while they are
66
Ibid., 2:112-113.
67
68
69
70
71
Ibid. For examples, see Ibn Ḥajar, ad-Durar, 1:361, 2:188, 237, 3:227 (no. 569, 570).
72
Ibn Ḥajar, ad-Durar, 2:129. Amīnah suggests that the book has been lost as there is no reference to it
anywhere. Amīnah Jamāl ad-Dīn, "Tarājim al-Muḥaddithāt", 485.
73
74
See, for example, the biography of Yūnus ibn al-Qaṣṣār. In the Durar we read: "Yūnus ibn Muḥammad
ibn Yūnus ibn Abī al-Qāsim al-Ḥarrānī Abū an-Nūn ad-Dallāl. Wulida sanat 650 wa ʾusmiʿa ʿala an-Najīb
al-Ḥarrāni as-Sādis wal-ʿāshir wal-ḥādī ʿashar min Muwāfaqātih wa min Abī Bakr ibn al-ʿImād
Muṣāfaḥātih wa ḥaddath. Māta fī 12 Jumāda al-ʾŪlā sanat 739." Ibn Ḥajar, ad-Durar, 4:488 (1340).
46
more detailed in the Muʿjam.75 On the other hand, some biographies are short in the
Muʿjam but are much more detailed in the Durar.76 Sometimes the details added to a
biography complete the picture about the life of a certain scholar. For example, in the
biography of Aḥmad ibn ʿUmar ibn ʿAfāf al-ʿAṭṭār, included in the Muʿjam, Ibn Ḥajar
adds that he suffered from a slight form of blindness when he was of an old age. He also
adds that al-ʿAṭṭār was an experienced pharmacist. Both pieces of information are not
included in his biography in the Durar. This opens the possibility that he in fact worked
on the Muʿjam and added information to it, even after having completed the Durar. Now
we have a complete picture about al-ʿAṭṭār. By stating that he was blind, people are
warned against relying much on reports from him. Having had some experience in
pharmacy is an indication of the vast knowledge that al-ʿAṭṭār had even in non-religious
sciences.
Ibn Ḥajar shows an interest in mentioning the relation between him and the
biographee. For example, in the biography of Ibn al-Kayyāl, he says: "I compiled a
mashyakhah for him, which contains the biographies of 80 teachers."77 We can also
notice that in both works, Ibn Ḥajar attaches great value to mentioning the person's dates
of birth and death. If there is more than one possibility, he records them all without
giving the reference. The usual term used in this case is qīla (it is said).78 Ibn Ḥajar's
reliability becomes evident by reading the Durar and the Muʿjam hand in hand with the
sources referred to by him wherever this is feasible. Such a comparison proves his
reliability in excerpting other works, which enables us to obtain trustworthy references to
and extracts from works non-extant or data on authors unknown to us. If we pay special
attention to female biographies, we can notice that in the Durar Ibn Ḥajar was very
careful to state whether a female biographee worked as muḥadditha or not. However, he
left out this item in the biography of 3 female biographees,79 while in the Muʿjam of Ash-
In the Muʿjam we read: "Yūnus ibn Muḥammad ibn Yūnus al-Qaṣṣār al-Ḥarīrī Abū an-Nūn Badr ad-Dīn
ad-Dallāl, samiʿa min an-Najīb ath-Thālith min Mashayakhatih aṣ-Ṣughrā as-Sādis wal-ʿāshir wal-ḥādī
ʿashar min Muwāfaqātih wa samiʿa ayḍan min Abī Bakr ibn al-ʿImād Muṣāfaḥātih, wa ḥaddath.
Mawliduhu sanat khamsin wa sittmiʾah wa mat fī thāni ʿashar Jumāda al-ʾĀkhira min sanat tisʿ wa
thalāthin wa sabʿ miʾah." Ibn Ḥajar, Muʿjam Maryam, no. 323.
75
See, for example, Ibn Ḥajar, ad-Durar, 2:326, (2287). We read "ʿAbd ar-Raḥmān ibn Ismāʿīl ibn Aḥmad
ibn ʿAbd Allāh ibn Mūsā al-Maqdisī Zayn ad-Dīn Abū Muḥammad wulida sanat …. Wa ʾusmiʿa ʿalā al-
Yaldānī wa ḥaddath wa māta …" In the Muʿjam Maryam we read: "ʿAbd ar-Raḥmān ibn Ismāʿīl ibn
Aḥmad ibn ʿAbd Allāh al-Maqdisī ibn aṣ-Ṣaffī al-ʿAṭṭār Zayn ad-Dīn samiʿa min Ibrāhīm ibn Khalīl Juzʾ
Ibn al-Furāt wa Nuskhat Abī Mushir wa Juzʾ Ibn Ubayy al-Furātī wa ʿalā Ibn ʿAbd ad-Dāʾim wa ʿalā al-
Yaldānī Juzʾ Ibn ʿArafah wa ʿalā Ibn ʿAbd ad-Dāʾim wa Ibn ʿAbd al-Hādī wa Khatīb Mardā Juzʾ Bakr ibn
Bakkār wa samiʿa min hāʾulāʾ ghayra dhālik wa min ghayrihim wa ajāza lahu as-Sibṭ wa Muḥammad ibn
Anjab wa Ibn Banīn wal-Mundhirī wa Ibn ʿAbd as-Salām wa ghayrihim wa ḥaddatha mawliduhu fī
Ramaḍān sanata sitt wa arbaʿīn wa sittmiʾah wa tuffiya fī sādis ʿashar shahr Rabīʿ al-ʿAwaal sanata sabʿ
wa ʿishrīn wa sabʿ miʾah." (Biography no. 135).
76
For example, we read in the Muʿjam: "Asmāʾ bint Yaʿqūb ibn Aḥmad ibn Yaʿqūb ibn ʿAbd Allāh ibn ʿAbd
ar-Raḥmān al-Muqriʾ." (Biography no. 63) While we read in the Durar: "Asmāʾ bint Yaʿqūb ibn Aḥmad
ibn ʿAbd Allāh ibn ʿAbd ar-Rahmān al-Ḥalabiyyat al-aṣl thumma al-Miṣriyyah al-maʿrūf wāliduha bi Ibn
aṣ-Ṣābūnī tuknā Umm al-Faḍl uḥḍirat fī ath-Thālitha ʿalā al-ʿIzz al-Fārūthī wa ḥaddathat wa mātat fī
thālith ʿashar Ṣafar sanat 762 wa qad zādat ʿalā t-Tisʿīn arrakhahā Ibn Rāfiʿ." Ibn Ḥajar, ad-Durar, 1:361.
77
Ibid., 1:76.
78
In the Muʿjam Maryam, see biographies no. 87, 90, 139, and 141. In the Durar, see 1:70 (187), 1:223-4
(573), 1:477 (1289), 2:27 (1537), 4:26 (71), 4:37 (100), 4:64-5 (184), 4: 125 (324), 4:168 (450),
79
Ibn Ḥajar, ad-Durar, 2:103 (1701), 2:126 (1782), 4:399 (1098)
47
Shaykhah Maryam the position of the same biographees in Ḥadīth transmission is well
documented.80 The preceding discussion supports the possibility that Ibn Ḥajar never
made any use of the Muʿjam of Ash-Shaykhah Maryam at all. There may be a very
simple explanation for this, for instance that the papers of his draft had been put in a
place where he did not succeed to trace them.
3.5. The Muʿjam Ash-Shaykhah Maryam and Similar ContemporaryWorks

Upon comparing the Muʿjam Ash-Shaykhah Maryam with similar contemporary
works, I will try to point out the different styles of compiling Muʿjam ash-Shuyūkh in the
age of Ibn Ḥajar. This will tell us about how certain details were collected and how each
compiler came by his information. If we compare the Muʿjam Ash-Shaykhah Maryam
with one of its contemporary Muʿjams such as that of Tāj ad-Dīn as-Subkī (d. 771/1369),
the following remarks are pertinent. Both Muʿjams were compiled by a student of the
author. The Muʿjam of Ash-Shaykhah Maryam had been compiled by her student Ibn
Ḥajar, that of as-Subkī by his student Ibn Saʿd aṣ-Ṣāliḥī (d. 759/1357). Both Ibn Ḥajar
and Ibn Saʿd aṣ-Ṣāliḥī compiled Muʿjams for other male and female scholars. Abū al-
Maḥāsin al-Ḥusaynī (d. 765/1364) said about Ibn Saʿd: "And he compiled (muʿjams and
mashyakhahs) for many of his teachers and colleagues."81 Ibn Saʿd aṣ-Ṣāliḥī compiled
mashyakhahs for ʿĀʾishah aṣ-Ṣāliḥiyyah, ʿAbd al-Karīm ibn ʿAbd al-Karīm ibn ʿAbd ar-
Rahmān al-Baʿlabakkī (d. 760/1358),82 ʿAbd ar-Raḥīm ibn ʿAbd al-Wahhāb as-Salmī al-
Baʿlabkki (d. 737/1337),83 and Yūsuf ibn Yaḥyā ʿAbd ar-Raḥmān ibn Najm al-Anṣārī
(751/1350).84 Ibn Kathīr attributes Ibn Saʿd’s interest in compiling the mashyakhas to the
fact he had a good knowledge of the names of ajzāʾ of Ḥadīth and their transmitters.85
Apart from the Muʿjam Ash-Shaykhah Maryam, Ibn Ḥajar also compiled, among others,
the Mashyakhah of al-Qibābī and Fāṭimah.86
Ibn Saʿd al-Anṣārī died in 759/1357, that is 12 years before the death of as-Subkī.
In fact, as-Subkī had seen a draft of his Muʿjam and made comments on it.87 Ibn Saʿd al-
Anṣārī read the 16 gatherings of the Muʿjam in the presence of as-Subkī; the first
gathering in seven sessions, the second in nine sessions.88 In the case of the Muʿjam of
Ash-Shaykhah Maryam, it is true that Ibn Ḥajar finished its compilation in 803/1400, that
80
See biographies no. 97, 103, 30٨.
81
Muḥammad ibn ʿAlī ibn al-Ḥasan al-Ḥusaynī, Dhayl Tadhkirat al-Ḥuffāẓ (Beirut: Dār al-Kutub al-
ʿIlmiyyah, 1998), 60.
82
For his biography, see as-Subkī, Muʿjam ash-Shuyūkh, 257.
83
For his biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab, 6:225.
84
Muʿjam ash-Shuyūkh li Tāj ad-Dīn ʿAbd al-Wahhāb ibn ʿAli as-Subkī, ed. Bashshār ʿAwwād Maʿrūf and
others (Beirut: Dār al-Gharb al-Islāmī, 2004), 16. For the biography of Yūsuf ibn Yaḥyā, see as-Subkī,
Muʿjam ash-Shuyūkh, 591-20.
85
Ismāʿīl ibn ʿUmar Ibn Kathīr, Al-Bidāyah wa an-Nihāyah (Cairo: Dār Iḥyāʾ at-Turāth al-ʿArabī, 1988),
14:236.
86
For other works compiled by Ibn Ḥajar, see Chapter 3.
87
As-Subkī added to the Muʿjam the biographies of Khalīl ibn Aybak aṣ-Ṣafadī (entry no. 47), Khalīl ibn
Kaykaldī al-ʿAlāʾī (entry no. 48), Aḥmad ibn Muḥammad ibn ʿAbd ar-Raḥmān al-ʿAsjadī (entry no. 33),
and Jibrīl ibn Yāqūt al-Maṣrī (entry no. 45). The comments made by as-Subkī may be in the form of adding
some more ajzāʾ or books which he heard from a certain teacher. Muʿjam ash-Shuyūkh, 17.
88
Muʿjam ash-Shuyūkh, 17.
48
is 2 years before the death of Ash-Shaykhah Maryam, but it is not clear whether she had
seen a draft of it or not, nor whether it had been read to her.
The Muʿjam of as-Subkī includes the biographies of 172 male and female
teachers, and is arranged alphabetically. The biographies of female teachers come at the
end of the biographies of male teachers, not interspersed among them, as is the case of
the Muʿjam of Ash-Shaykhah Maryam. The total number of female teachers in the
Muʿjam of as-Subkī is twenty, but in the Muʿjam of Ash-Shaykhah Maryam there are 28
female teachers.
The compiler of the Muʿjam of as-Subkī divides each biography into three main
parts. In the first part he gives some details on the personal life of the biographee. This
includes his/her lineage, his/her teachers, what as-Subkī heard from him/her, his/her
educational background, and what other scholars say about him/her, and the date of
his/her death and birth. His main sources for this part are as-Subkī's aṭ-Ṭabaqāt al-Kubrā,
al-Birzālī's Muʿjam ash-Shuyūkh, and adh-Dhahabī's Muʿjam ash-Shuyūkh. In the second
part, the compiler lists a report which as-Subkī heard from his teacher. In the third part,
the compiler locates this report in the Ḥadīth collections based on al-Mizzī's Tuḥfat al-
Ashrāf.89 What is unique about this part is that the compiler gives many details about the
report quoted and its authenticity. He might explain difficult words in the text or give a
short biography of the transmitter from al-Mizzī's Tahdhīb al-Kamāl.90
Another unique feature of the Muʿjam of as-Subkī is that the compiler gives the
year in which as-Subkī heard a certain Ḥadīth from his teacher or the year in which he
was awarded an ijāzah by the teacher. In many entries we read “wa ajāza lanā fī
sanati…” (and he awarded us an ijāzah in the year of…).91 The compiler of the Muʿjam
of as-Subkī lists all the reports which as-Subkī heard from or read to his teachers. This
aspect is missing in the case of the Muʿjam of Ash-Shaykhah Maryam. But Ibn Ḥajar
listed these reports in other books such as al-Majmaʿ al-Muʾassis lil-Muʿjam al-
Mufahras.92
Usually, a biography of the author of a Muʿjam, or of the person for whom the Muʿjam
was compiled, is provided within the Muʿjam. Such a biography can tell us about the
places the author or the main protagonist visited, and the people he/she met. It also gives
us an idea about the way of life he/she led, the events of his/her time he/she was involved
in, and the sort of company he/she kept. Unfortunately, the compilers of the Muʿjam of
Ash-Shaykhah Maryam and the Muʿjam of as-Subkī did not include a biography for the
authors for whom the Muʿjams have been compiled.
89
In very few entries, he quotes Musnad Aḥmad, Sunan al-Bayhaqī and the Mustadrak of al-Ḥākim.
90
For comments on the narrators, see Muʿjam as-Subkī, 173, 217, 249, 250, 261, 266, 272, 274, 276, and
296. For comments made by Ibn Ḥajar on the narrators, see for example biographies no. 3, 61, and 243. In
one case Ibn Ḥajar identifies the name of one transmitter referred to in the isnād by his kunyah and family
name. See the report quoted in biography no. 125.
91
See, for example, Muʿjam as-Subkī, 40, 65, 75, 82, 130, 142, 171, 176, 200, 212,
92
See al-Majmaʿ al-Muʾassis lil-Muʿjam al-Mufahras, 400-5.
49
Chapter Four
The World of the Muʿjam
Introduction
The purpose of the earliest biographical or rijāl works was to provide a means of
testing the authenticity of Ḥadīth. Accordingly, a compendium of traditionists, or
muʿjam, listed a traditionist's pre- and post-links in all the chains of transmission he was
known to have taken part in, as well as his date of birth and date of death, and his known
accuracy and probity, or otherwise. It was, therefore, as suggested by Morray, able to
answer, in respect of a link in an isnād, three key questions: Did his verifiable dates allow
him to have heard from the link after him? If they did, was he known to have heard from
and passed on to the people in question? If he could, and did, hear from and recount to
them, was he known to have been competent and disinterested enough to transmit the
Ḥadīth exactly as he had heard it?1
The different styles of compiling such Muʿjams have been illustrated by Ibn Ḥajar
in his introduction to his mashyakhah where we read: "It is the custom with learned men
to collect the names of their shaykhs, in order to set a memorial for them and for later
generations. In this, the scholars have adopted different methods. Some of them have
made a difference between those from whom they had really heard the books and those
from whom they had only received the ijāzah. Other scholars have put both groups in the
same category. Some have recorded only one Ḥadīth after the name of the shaykh, so that
the chain of isnād might not be broken. Others have indicated only those shaykhs from
whom they had received a ‘high isnād’."2
We are confronted with two styles of Muʿjams and Mashyakhahs. One is
compiled by the teacher himself, the other by one of his students. The Muʿjam of Ash-
Shaykhah Maryam is not a new invention. Long before Ibn Ḥajar, there are references in
biographical dictionaries to Muʿjams and Mashyakhahs.
With regard to the Muʿjams and the Mashyakhahs composed by the teachers
themselves, al-Kattānī gives a list of titles, the earliest of which dates back to the
fourth/tenth century whereas the closest to Ibn Ḥajar is by ʿUmar ibn ʿAlī ibn ʿUmar al-
Qazwīnī (eighth/fourteenth century).3
With regard to the Muʿjams compiled by a teacher’s student or someone, al-
Kattānī gives a list of more than thirty titles, the earliest of which goes back to the
third/ninth century, while the closest to Ibn Ḥajar is the Mashyakhah of Ibn al-Khabbāz
(eighth/fourteenth century). Of this list, 15 Muʿjams are devoted to female scholars.4
1
David Morray, An Ayyubid Notable and his world: Ibn al-ʿAdīm and Aleppo as portrayed in his
biographical dictionary of people associated with the city (Leiden: Brill, 1994), 8.
2
Hellmut Ritter, "Autograph in Turkish Libraries." Oriens VI (1953):81.
3
For the Muʿjams, see al-Kattānī, Fihris al-Fahāris, 2:610-5; for the Mashyakhas, see 2:629-52.
4
The Mashyakhah of Shuhdah al-Kātibah, compiled by her student ʿAbd al-ʿAzīz ibn Maḥmūd ibn al-
Mubārak (d. 574/1178) (for her biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab, 4:248; al-Ziriklī, al-
Aʿlām, 3:178; the Mashyakhah of Sayyidah bint Mūsā al-Mārāniyyah (d. 695/1295); the Mashyakhah of
ʿAfīfah al-Fārfāniyyah (d. 606/1209) (for her biography, see Adh-Dhahabī, Siyar, 19:459.); the
Mashyakhah of Wajīhah bint ʿAlī ibn Yaḥyā al-Iskandarāniyyah (d. 732/1331), compiled by Ibn Rāfiʿ and
Taqī ad-Dīn ibn ʿArrām (for her biography, see Ibn Ḥajar, ad-Durar, 4:406, al-Ziriklī, al-Aʿlām, 8:111); the
50
4.1. An Overview of the Development of Mashyakhah, Muʿjam, Fahrasah, and
Barnāmij
The rich literature on Muʿjams and Mashyakhahs compels us to sketch the
headlines of the development of this genre. With the emergence of Islamic tradition
(Ḥadīth), several genres of Islamic literature have developed. As important as the content
of the Ḥadīth, is the chain of transmission, the isnād, which precedes each Ḥadīth. For
accepting a certain Ḥadīth, the isnād has to be authentic and the content (matn) has to be
in conformity with the Qurʾān and other authentic Ḥadīths. In the early stages, both isnād
and text were written down but disseminated orally. But with the expansion of Islam and
the enormous diversification of the different disciplines of learning, it was impossible to
maintain the oral transmission as the only vehicle for passing on knowledge.5
At a later stage, historical and Tradition texts were written in all sorts of personal
notebooks of transmitters, and later, in more organized collections that were indented for
a larger audience. Though, in the end, books became accepted as the ordinary medium,
the individual and personal approach nevertheless remained intact. Biographical literature
emerged as one of the consequences of this individual and personal approach.6 The
"science of men", or ʿilm ar-Rijāl, developed into a critical method for the assessment of
scholarly authority. Many biographical works were devoted to describing networks of
scholarship and chains of transmission.7 Several individual and personal genres
developed, like the fahrasah, the mashyakhah, the maʿājim, etcetera. In what follows I
will try to sketch the evolution and development of the different kinds of these genres.
Studying at the hands of a certain teacher was one of the key features of Islamic
education. The educational sessions (ḥalaqah) which the scholars of Ḥadīth used to hold,
started very early in Muslim history. The prophet Muḥammad himself used to gather
those who followed him in the house of al-Arqam ibn Abī al-Arqam (d. 53/672) to teach
Mashyakhah of Ḥabībah bint al-Zayn ʿAbd ar-Raḥmān ibn Abī Bakr Muḥammad al-Maqdisī (d. 733/1332)
(for her biography, see Ibn Ḥajar, ad-Durar, 2:5-6.); the Mashyakhah of Zaynab bint Yaḥyā ibn ʿAbd al-
ʿAzīz ibn ʿAbd as-Salām (d. 735/1334) (for her biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab,
6:110); the Mashyakhah of ʿĀʾishah bint Muḥammad ibn Muslim ibn Salāmah ibn al-Bahāʾ al-Ḥarrāni aṣ-
Ṣāliḥiyyah (d. 736/1335), compiled by Shams ad-Dīn Abū ʿAbd Allāh ibn Saʿd aṣ-Ṣaliḥī al-Ḥanbalī
(759/1357) (for her biography, see Ibn Ḥajar, ad-Durar, 2:238, adh-Dhahabī, Muʿjam Shuyūkh adh-
Dhahabī, 2:93-4.); the Mashyakhah of Zaynab bint al-Kamāl (d. 740/1339); the Mashyakhah of Fāṭimah
bint al-ʿIzz Ibrāhim ibn ʿUmar al-Maqdisiyyah (d. 747/1346) (for her biography, see Ibn Ḥajar, ad-Durar,
3:220); the Mashyakhah of Zaynab bint Ismāʿīl ibn Ibrāhīm ibn al-Khabbāz (d. 750/1349) (for her
biography, see Ibn Ḥajar, ad-Durar, 2:118-9); the Mashyakhah of ʿĀʾishah bint Muḥammad ibn ʿAbd al-
Hādī al-Maqdisiyyah (d. 816/1413) (for her biography, see as-Sakhāwī, aḍ-Ḍawʾ, 12:81); the Mashyakhah
of Zaynab bint ʿAbd Allāh ibn Asʿad al-Yāfiʿī aṣ-Ṣufī (d. 846/1442); the Mashyakhah of Sitt al-Ahl bint aṭ-
Ṭabarī, compiled by Khalīl ibn Aḥmad al-Aqfahsī (d. 867/1462) (for her biography, see as-Sakhāwī, aḍ-
Ḍawʾ, 12:19-20, 53, 58.); the Mashyakhah of Asmāʾ bint ʿAbd Allāh ibn Muḥammad al-Mahrāni (d.
867/1462) (for her biography, see as-Sakhāwī, aḍ-Ḍawʾ, 12:6.); the Mashyakhah of Amatullāh bint ʿAbd
ar-Raḥmān ibn ʿAbd Allāh ibn ʿAlī al-Qurashī (d. deathdate unknown). Al-Kattānī, Fihris al-Fahāris,
2:652-655.
5
Jan Just Witkam, "The Ijāza in Arabic Manuscripts", 124-125.
6
Ibid.
7
Ibid.
51
them.8 It is narrated that: "While the prophet was sitting in the mosque with some people,
three men came. Two of them came in front of him and the third one went away. The two
persons kept on standing before the Prophet for a while and then one of them found a
place in the circle and sat there …."9 After the death of the Prophet, his companions and
followers applied the same methodology.
Ibn aṣ-Ṣalāḥ ash-Shahrazūrī (d. 643/1245 ), in his Muqaddimah, mentioned two
main styles of arranging Ḥadīths: 1. Arrangement by legal topics: this is the inclusion of
Ḥadīths according to the legal and other issues they address, and grading them by type,
bringing together the relevant material for each legal issue and each type, subject by
subject.10 2. Arrangement of the Ḥadīth by musnad (ʿalā al-masānīd) and the collections
of the Ḥadīths of each Companion individually, even if the types of Ḥadīths differed.11
He also mentioned a third type of arranging Ḥadīths, that is the collection of the Ḥadīths
of particular teachers, each one of them separately.12 He quoted ʿUthmān ibn Saʿīd ad-
Dārimī (d. 280/894) as saying: "It is said that whoever does not collect the Ḥadīths of
these five is bankrupt in Ḥadīth: Sufyān [ath-Thawrī], Shuʿbah (ibn al-Ḥajjāj), Mālik,
Ḥammād ibn Zayd and [Sufyān] ibn ʿUyaynah. They are the bases of the right religion."13
Imam as-Sakhāwī (d. 902/1496) added that some scholars used to write the
biography of their teachers in their Muʿjams like aṭ-Ṭabarānī in his al-Muʿjam al-Awsaṭ
which was arranged alphabetically according to the names of the teachers.14 As
Fahndrich rightly stated: "Arabic biographical literature developed in close connection
with isnād-criticism, i.e., the criticism of the validity of chains (isnāds) of transmitters of
religio-legal stipulations from the early days of Islam. The interest in a person's
reliability, however, soon led some biographers to an interest in more personal aspects of
the persons he mentioned. The most important questions to be answered concerning
every personality in this kind of biographical works, called Ṭabaqāt, or "Generations,"
were: Whom could he have seen? Whom did he actually see? From whom did he learn
traditions? To whom did he teach traditions? And finally, traditions about what or whom
did he hand down?"15
This genre is also considered as the first level of historiography because it
provides firsthand information about the network of scholars. The drawback of this
literature is the extent to which one can rely on a person’s own writing about himself.
However, there are ways to double check this information from other sources, especially
from the mashyakhah of scholars whose names are mentioned as teachers and students.16
The increasing number of ijāzahs awarded to scholars was one of the reasons for
introducing the genre of Muʿjam ash-Shuyūkh. Leading Ḥadīth experts in Andalusia and
8
Muwaffaq ibn ʿAbd Allāh ibn ʿAbd al-Qādir, ʿIlm al-Athbāt wa Maʿājim ash-Shuyūkh wal-Mashyakhāt
wa fann Kitābat at-Tarājim (Makkah: Jāmiʿat Umm al-Qurā, 2000), 61.
9
Muḥammad ibn Ismāʿīl al-Bukhārī, Saḥīḥ al-Bukhārī, (Beirut: Dār al-Fikr, 2002), 29.
10
Ash-Shahrazūrī, An Introduction, 179-180.
11
Ibid., 180.
12
Ibid.
13
Ibid., 181.
14
ʿAbd al-Qādir, ʿIlm al-Athbāt, 76.
15
Hartmut E. Fahndrich, "The Wafayāt al-Aʿyān of Ibn Khallikān: A New Approach." Journal of the
American Oriental Society 93, no. 4 (1973): 437.
16
Recep Senturk, Narrative Social Structure: Anatomy of Hadith Transmission Network, CE 610-1505
(Stanford University Press, 2005), 167.
52
the Maghreb took the initiative and compiled lists of the teachers with whom they
studied.17 Therefore, the ijāzah became an important source for the history of scholarly
and cultural networks in providing the details by which an entire cultural environment
can be reconstructed.18 A survey of biographical dictionaries of the Mamluk period
would reveal that many women were awarded ijāzahs to transmit the texts they read
before or heard from their teachers. Ibn Ḥajar reports that Zaynab bint al-Kamāl
possessed a camel load of ijāzahs.19
4.2. General Definitions

4.2.1. The Mashyakhah
The mashyakhah is a collection in which the main attention is focused on the
teachers with whom someone studied. The content of the mashyakhah includes the
biographies of the teachers and the books studied under their direction. Late scholars
included also in their mashyakhahs all important information about their teachers. An
example of this is the mashyakhah of Ibn Jamāʿah (d. 733/1332).20 He included, for
instance, information about Ibrāhīm ibn Khalīl ibn ʿAbd Allāh al-ʾĀdamī (biography no.
2), and Ismāʿīl ibn Ibrāhīm ibn Shākir (biography no. 16) and al-Ḥusayn ibn Ibrāhīm ibn
al-Ḥusayn ibn Yūsuf al-Hamadhānī (biography no. 20). The criterion of the arrangement
of the mashyakhah varies from one mashyakhah to another. Some mashyakhahs are
arranged according to the significance of the teachers in the career path of the student.21
Other mashyakhas are arranged according to the death date of the teachers.22 Others are
arranged alphabetically according to the names of the teachers.23
4.2.2. The Muʿjam

Its distinctive feature is its alphabetical arrangement, as indicated by its name.
Many of the muʿjams are in fact a subcategory of the mashyakhah. Al-Muʿjam aṣ-Ṣaghīr
and Al-Muʿjam al-Awsaṭ of aṭ-Ṭabarānī belong to this category. Sometimes, the muʿjam
was composed to list the names of the Companions in general, so it is not necessary that
the Muʿjam is always about the names of the teachers of the author. Al-Muʿjam al-Kabīr
of aṭ-Ṭabarānī belongs to the second category. Some scholars define the muʿjam as a
collections of Ḥadīths arranged according to the death dates of the teachers, or arranged
in an alphabetical order. In some cases, the Ḥadīths are arranged according the status that
the teacher occupied, but in most cases it is arranged alphabetically.24 In fact, there are
two more kinds of Muʿjam, the muʿjam exclusively dedicated to Ḥadīth teachers, and the
muʿjam of all the teachers of whatever branch of scholarhip.25
17
Qāsim as-Samarrāʾī, "Al-Ijāzāt wa Taṭawwuruhā at-Tārīkhī," ʿĀlam al-Kutub 2, no. 2 (1981), 283.
18
Jan Just Witkam, "The Ijāza in Arabic Manuscripts", 135.
19
20
Mashyakhat Qāḍī al-Quḍah Shaykh al-Islām Badr ad-Dīn Abī ʿAbdillāh Muḥammad ibn Ibrāhīm ibn
Jamāʿah, ed. Muwaffaq ibn ʿAbd Allāh ibn ʿAbd al-Qādir (Beirut: Dār al-Gharb al-Islāmī, 1988).
21
Such as the Mashyakhah of Ibn al-Jawzī.
22
Such as the Mashyakhah of Ibn al-Bukhārī.
23
Such as the Mashyakhah of Ibn Jamāʿah.
24
Al-Kattānī, Fihris al-Fahāris, 2:610.
25
Senturk, Narrative, 167-168.
53
In Andalusia and the Maghreb, muʿjams and mashyakhahs were given different
names such as fahrasah, thabat, and Barnāmaj. They are all no more than synonyms of
muʿjam and mashyakhah. By the fall of Andalusia, the word Barnāmaj almost
disappeared and was replaced by the term Fahrasah. There was a very limited mention of
the word in later collections.26 The use of the word Barnāmaj alone in the titles of books
by scholars in Andalusia and the Maghreb did not refer exactly to its content. Other
words were used along with Barnāmaj, such as Marwiyyāt, Riwāyāt, or Masmūʿāt. In
some cases, the materials of the Barnāmaj are limited to the narrations of Ḥadīth and
their chains of transmissions without any reference to the biographies of teachers. In
other cases, words like Shuyūkh, Ashyākh, or Mashyakhah are added to the title of the
Barnāmaj. In those cases, the materials are focused on the biographies of teachers.
Scholars in Andalusia followed the style of scholars in the East when they included in the
introductions to their works their methodological methods.
4.3. Different Structures of Muʿjams and Mashyakhahs

There is a huge number of Muʿjams and Mashyakhahs available to us, whether
printed or still in manuscript form, and they have different styles of composition. Experts
in this genre of literature have identified five different structures.27
4.3.1. The School of Isnāds and Teachers' Transmissions (Marwiyyāt)

All the Muʿjams and Mashyakhahs that were written in the early period lead us to
conclude that the main focus of their authors was on the transmissions of a certain
Ḥadīth, or a book or a juzʾ28 through a certain isnād all the way to its first source. In so
doing, the authors did not pay any attention to the biographies of the Shaykhs. They
mentioned only their names, their fathers' names, their schools of thought, their birth
place, the place where they read such Ḥadīths to their teachers, and the date of meeting
them in some cases.29
In many cases, the author of a certain Muʿjam or Mashyakhah does not mention
the title of the book or the juzʾ which he narrates, but only the isnād thereof all the way
back to the original author of the book using one of the different methods of
transmission.30 Not focusing on the detailed biography of the teacher does not necessarily
mean that the authors of the Muʿjam or Mashyakhah did not talk about their reliability.
Some Muʿjams and Mashyakhahs mentioned in brief the status of certain scholars as
being of a good reputation in the field of transmission or otherwise. Other Muʿjams and
Mashyakhahs commented on the Ḥadīths being narrated and on whether they were
authentic, weak, or fabricated.31
As mentioned above, giving the Mashyakhahs the name of Muʿjam ash-Shuyūkh
meant that the names of the teachers were arranged in accordance with the letters of the
27
Ibn ʿAbd al-Qādir, ʿIlm al-Athbāt, 79.
28
Juzʾ refers to the Ḥadīths of a one person or Ḥadīths collected on just one topic. See, Mohammad Akram
Nadwi, Al-Muḥaddithāt: The Women Scholars in Islam (Interface Publications, Oxford-London, 2006),
132.
29
Ibn ʿAbd al-Qādir, ʿIlm al-Athbāt, 79.
30
Ibid.
31
Ibid.
54
alphabet in their oriental sequence. But the consistency, as al-Qadi notes, does not go
very far: only the first letter of the first name of a given teacher was taken into
consideration. Thus people with names like "Ibrāhīm", "Aḥmad", "Isḥāq", and "Ādam"
came first, simply because the first letter of their names is an alif. Within this letter, as in
all other letters, there was no particular order whatsoever: neither the second nor the
following letters of the name were taken into consideration. The reader, al-Qadi argues,
thus knows approximately where the biographies of certain persons are going to be, but
only within the large range of the first letter of their first names.32 This kind of
arrangement was followed in later centuries. Many authors of Muʾjams used to begin
with the name Muḥammad or Aḥmad as they are the names of the Prophet. The Muʿjam33
of Abū Yaʿlā Aḥmad ibn al-Muthannā at-Tamīmī al-Mawṣilī (d. 307/919) and the
Muʿjam of Ibn Jamīʿ aṣ-Ṣaydāwī (402/1012) are good examples of this category. In some
other cases, the author began with his father's name or the name of one of his leading
teachers, especially if it began with the letter alif.
Examples of this first structure include: the Muʿjam ash-Shuyūkh of Ibn ʿAsākir
(d. 571/1175)34 which he arranged alphabetically, starting the letter alif with those named
Aḥmad; the Muʿjam35 of ad-Dimiyāṭī (d. 705/1305)36 who began with those named
Muḥammad followed by those named Aḥmad, while ending each letter with the names of
his female teachers;37 the Al-Muʿjam al-Laṭīf38 of adh-Dhahabī (d. 748/1347)39 who
began with those named Aḥmad but was unable to maintain the alphabetical order
because many of his teachers co-narrated certain Āḥād Ḥadīths.40
4.3.2. The School of the Transmission and Teachers' Biography

The second structure of Muʿjams and Mashyakhas is based on two elements:
The first element presents some details about the social, historical, and scientific aspects
of the life of the author's teachers. The second element focuses on narrating as many
transmissions of the teachers and tracking some chains of transmissions in some cases.
ʿAbd al-Qādir argues it is very difficult to identify the first Muʿjam or Mashyakhah that
applied this new style because some Muʿjams are still in manuscript, or have been lost.
However, the available materials tell us that the sixth century of the Hijrah represents a
developed phase of this structure.41
32
Wadad al-Qadi, "Biographical Dictionaries: Inner Structure and Cultural Significance." in The Book in
the Islamic World: The Written Word and Communication in the Middle East, ed. George N. Atiyer
(Albany: State University of New York Press, 1995), 105.
33
The Muʿjam has been edited by Ḥusayn Salīm Asad (Beirut: Dār al-Maʾmūn li at-Turāth, 1989).
34
The Muʿjam has been edited by Wafāʾ Taqī ad-Dīn (Damascus: Dār al-Bashāʾir, n.d.).
35
A microfilm of the MS is available at Dār al-Kutub al-Waṭaniyyah, Tunisia. See ʿAbd al-Qādir, ʿIlm Al-
Athbāt, 97, note 2.
36
Sharaf ad-Dīn Abū Muḥammad ʿAbd al-Muʾmin ibn Khalaf ad-Dimyāṭī ash-Shāfiʿī. For his biography,
see Ibn al-ʿImād, Shadharāt adh-Dhahab, 8:23-24
37
38
The Muʿjam has been edited by Jāsim Sulaymān ad-Dusarī (Kuwait: Ad-Dār as-Salafiyyah, 1988)
39
Shams ad-Dīn Abū ʿAbd Allāh Muḥammad ibn Aḥmad ibn ʿUthhmān adh-Dhahabī. For his biography,
see al-Ziriklī, al-Aʿlām, 5:326.
40
ʿAbd al-Qādir, ʿIlm Al-Athbāt, 97-98
41
Ibid., 99.
55
An example of this structure is the Ghunyah42 of al-Qāḍī ʿIyāḍ (d 544/1149).43 He
arranged the Muʿjam alphabetically. He began the book with those named Muḥammad
and then began the letter alif with those named Aḥmad, followed by those named
Ibrāhīm. The rest of the biographies cover the letters ḥāʾ, khaʾ, ʿayn, ghayn, mīm, sīn,
shīn, hāʾ and yāʾ. Al-Qāḍī ʿIyāḍ divides each biography into two sections. In the first
section, he is mainly concerned with providing short biographies of his teachers and
highlighting the social, cultural, and historical aspects of their life. He also provides some
details about the famous teachers of his own teachers. In addition to this, he mentions
some of the positions his teachers occupied. In the second section of the biography, he
mentions the books or the Ḥadīths which he heard from his teachers. In some entries, he
cites some abstracts of those books or Ḥadīths. The length of the biographies differs from
one entry to another according to the scientific position of the teacher or based on the
efforts that al-Qāḍī ʿIyāḍ had put in collecting the raw materials of each biography.44
4.3.3. The School of Arranging Muʿjams and Mashykhahs Chronologically

According to the Death Dates of Teachers
Many Muʿjams and Mashykhahs made the death dates of the teachers the basis of
their structure. This style is similar to the Wafayāt biographical dictionaries.45 The
Wafayāt works follow the events of a given year or decade with obituaries of the notable
persons who died therein.46 Knowing the death dates of teachers is very important in
sifting out Ḥadīths. It is recorded that Sufyān ath-Thawrī said, "When transmitters use
falsehood, we employ dates against them."47 Ḥafṣ ibn Ghiyāth (d. 195/810 or 196/811) is
reported to have said, "When you have suspicions about a teacher, settle his account by
years."48 Also Ismāʿīl ibn ʿAyyāsh49 (d. 181/797) said, "I was in Iraq and the scholars of
Ḥadīth came to me and said, ‘There is a man who transmits Ḥadīth from Khālid ibn
Maʿdān over there.’ I went to him and said, 'In which year did you write Ḥadīth from
Khālid ibn Maʿdān?' He said, 'In the year, 13', that is, 13/731. I said, 'Do you claim that
you heard Ḥadīth from Khālid ibn Maʿdān seven years after his death?'"50
An example of this type is Abū al-Qāsim ʿAbd Allāh ibn Muḥammad ibn al-
Mirzibān al-Baghawī’s (d. 317/929) Tārīkh wafayāt ash-Shuyūkh alladhīn adrakahum al-
Baghawī.51 Al-Baghawī arranged the book according to the death dates of his teachers in
the period from 255 to 280. He sometimes mentioned the places where they were buried,
but he was not concerned with mentioning what he transmitted from them.52 It is
noteworthy, however, that the Muʿjams and the Mashyakhahs, which were not arranged
42
The Fihris has been edited by Māhir Zuhayr Jarrār (Beirut: Dār al-Gharb al-Islāmī, 1982).
43
Abū al-Faḍl ʿIyād ibn Mūsā ibn ʿIyāḍ ibn ʿAmrūn ibn Mūsā ibn ʿIyāḍ ibn Muḥammad ibn Mūsā ibn
ʿIyāḍ al-Yaḥṣubī as-Sabtī. For his biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab, 6:226-7.
44
ʿAbd al-Qādir, ʿIlm al-Athbāt, 100-102.
45
ʿAbd al-Qādir, ʿIlm Al-Athbāt, 128.
46
R. Stephen Humphreys, Islamic History: A Framework for Inquiry (I.B. Tauris & Co Ltd., London. New
Work, 1992), 189.
47
Ash-Shahrazūrī, An Introduction, 299.
48
Ibid.
49
For his biography, see adh-Dhahabī, Siyar, 8:312-328, al-Ziriklī, al-Aʿlām, 1:320.
50
Ibid.
51
The book has been edited by the India scholar Muḥammad ʿUzayr Shams (Bombay: ad-Dār as-
Salafiyyah, n.d.).
52
56
on the basis of the death dates of the teachers, did not neglect mentioning those death
dates.53
4.3.4. The School of Muʿjams and Mashyakhahs Based on the Biographies of

Teachers Who Gave an Ijāzah
Some authors confined their Muʿjams and Mashyakhahs to the biographies of the
teachers who conferred upon them an ijāzah (the right to transmit a text). In the usual
formula of the ijāzah, the teacher tells the students orally, in writing, or through
correspondence, "I give you the right to transmit such and such books from me, or my
authentic transmissions that you have heard from me."54 The arrangement of each
Muʿjam within this genre differs from one text to another. Some authors arranged the
biographies of their teachers who gave them an ijāzah according to the cities they visited.
An example of this is Abū Ṭāhir as-Silafī's al-Wajīz fī Dhikr al-Mujāz wal-Mujīz.55 Other
authors arranged the biographies chronologically according to the death dates of the
biographees. An example of this is the Mashyakhah of Ṣāʾin ad-Dīn Muḥammad ibn al-
Anjab an-Naʿāl al-Baghdādī (d. 695/1295).56 Other examples include Ibn Ḥajar's
Mashyakhat ibn al-Kuwayk57 al-ladhīn ajāzū lahu, and Ibn Ḥajar's al-Arbaʿūn al-
Mujtāzah ʿan Shuyūkh al-Ijāzah.58 Another concrete example of this genre is the Muʿjam
ash-Shuyūkh of ʿUmar ibn Fahd al-Hāshimī al-Mālikī (d. 885/1480).
4.3.5. The School of Muʿjams and Mashyakhahs Based on the Teachers of Cities
Visited by Scholars
Traveling to other cities to hear Ḥadīths from other scholars is one of the highly
recommended customs of Ḥadīth students. Ibn Aṣ-Ṣalāḥ said: “When the student starts to
study Ḥadīth, let him buckle down and work hard. He should begin by hearing Ḥadīth
from the teacher in his city with the best isnād and the one most worthy from the
standpoint of knowledge, fame, nobility, and so forth, and then the next most worthy.
When he finishes hearing the elevated and important Ḥadīth of his town, let him travel to
other lands. We heard that Yaḥyā ibn Maʿīn said, ‘There are four people in whom you
cannot detect any proper behavior: the watchman of a street, the herald of a judge, the son
of a Ḥadīth transmitter, and the man who writes Ḥadīth in his own land and does not
travel to study Ḥadīth.’ We heard that Aḥmad ibn Ḥanbal was asked, ‘Should a man
travel to acquire elevation in Ḥadīth?’ He said, ‘Yes, by God! Energetically!’ Ḥadīth
from ʿUmar [ibn al-Khaṭāb] used to reach ʿAlqamah [b. Qays] and al-Aswad59 and they
were not satisfied with them until they went to ʿUmar and heard from him directly. God
knows best. We heard that Ibrāhīm ibn Adham said, ‘God deflects adversity from this
community through the traveling of the scholars of Ḥadīth’."60
53
Ibid., 137.
54
Ibid., 143.
55
The book has been edited by Muḥammad Khayr al-Biqāʿī (Beirut: Dār al-Gharb al-Islāmī, Beirut, 1991).
56
Ibid., 143.
57
Sirāj ad-Dīn Abū aṭ-Ṭayyib Muḥammad ibn Muḥammad ibn ʿAbd al-Laṭīf ibn Aḥmad ibn Maḥmūd ibn
Abī al-Fatḥ ar-Ribʿī (d. 807/1404). For his biography, see Ibn al-ʿImād, Shadharāt adh-Dhahab, 9:108
58
Ibid., 146.
59
Abū Sallām al-Aswad al-Hilālī al-Kūfī (d. 84/703). For his biography, see adh-Dhahabī, Siyar, 4:257.
60
Ash-Shahrazūrī, An Introduction, 175-76.
57
Due to the many travels undertaken by Ḥadīth students, many of them arranged
their muʿjams based on the teachers of the cities they traveled to. A unique example of
this genre is the Muʿjam of Abū Yūsuf Yaʿqūb ibn Sufyān al-Fasawī (d. 277/890) which
has the biography of 300 teachers from different cities. As-Sakhāwī informs us that he
arranged the biographies according to the cities he visited.61 Another example is the
Muʿjam of Abū Bakr Muḥammad ibn Ibrāhīm ibn ʿAlī ibn ʿĀṣim al-Muqriʾ (d. 381/991).
Ibn al-Muqriʾ said, "This is a book in which I collected the names of the Ḥadīth teachers
from whom I heard Ḥadīth in al-Hijāz, Mecca, Egypt, Syria, Iraq, etc…"62 Other
examples include Ibn ʿAbdūs'63 Shuyūkh al-Buldān, as-Silafī's al-Mashyakhah al-
Baghdādiyyah, Muʿjam Shuyūkh Aṣbahān, and Al-Arbaʿūn al-Baladiyyah, Ibn ʿAsākir's
al-Arbaʿūn al-Buldāniyyah,64 as-Sabtī's65 Malʾ al-ʿAybah bimā jumiʿah bi-ṭūl al-ghaybah
fil-wajhah al-wajīhah ilā al-Ḥaramayn Makkah wa Ṭaybah.66
61
ʿAbd al-Qādir, ʿIlm al-Athbāt, 153-154.
62
Ibid., 155.
63
Abū Bakr Aḥmad ibn Muḥammad ibn ʿAbdūs (d. ca 400/1009). For his biography, see adh-Dhahabī,
Siyar, 17:58.
64
The book has been edited by Muḥammad Muṭīʿ al-Ḥāfiẓ (Beirut: Dār al-Fikr al-Muʿāṣir, n.d.), another
edition by Muṣṭafā ʿ Āshūr under the title Arbaʿūna ḥadīthan li arbaʿīna shaykhan min arbaʿīna baldah
(Cairo: Maktabat al-Qurʾān, n.d.).
65
Abū ʿAbd Allāh Muḥammad ibn ʿUmar ibn Rushayd al-Fihrī as-Sabtī (d. 721/1231). For his biography,
see Ibn al-ʿImād, Shadharāt adh-Dhahab, 8:102
66
The book has been edited by Muḥammad ibn al-Ḥabīb ibn al-Khūjah (Beirut: Dār al-Gharb al-Islāmī,
n.d.).
58
Chapter Five
Women and Ḥadīth During the Mamluk Period
5.1 Introduction: Women's Authority as Ḥadīth Transmitters

Before delving into the life and career of Ash-Shaykhah Maryam al-Adhraʿiyyah,
let me outline the position of Ḥadīth scholars on women's reports. The early scholars of
Ḥadīth did not stipulate that a Ḥadīth's being reported by a man is a condition of its
acceptability or its being reported by a woman is a condition for its rejection. The
Muʿtazilah, a sect of rationalists in the early period, were the strictest in their rule that
they would not consider a Ḥadīth as sound unless it came from two independent narrators
in every generation going all the way back to the original speaker. However, they did not
require that the two narrators had to be male.1
While specifying the characteristics of those whose transmission is accepted and
those whose transmission is rejected, the great expert in Ḥadīth, Ibn aṣ-Ṣalāḥ (d.
643/1245), did not distinguish between a Ḥadīth reported by a male and another reported
by a female.2 In a section entitled "Enumeration of the ways in which a muḥaddith and
shāhid are similar and dissimilar" al-Khaṭīb al-Baghdadī (d. 463/1071) notes that: "As for
the ways in which they are different, it is in terms of the prerequisites that a witness
(shāhid) be free, not a parent or child or a relative [of the parties to the case] which would
raise suspicion [of bias], and that he should not be a biased friend. [There are the
additional requirements that] there be one man in some cases of testimony, and two men
in some, and four men in other cases. All of these are not considered with regard to a
person relating a Ḥadīth report (mukhbir) because we accept the report of a slave and a
woman and a friend and others [who, in certain cases, may be unacceptable as
witnesses]."3 Al-Khaṭīb also observed: "[after all,] our pious learned predecessors
(‘ulamā’ as-Salaf) accepted the narrations of women, slaves, and those who were not
known for their legal expertise even if they narrated merely one or two ḥadīths."4
The seventh century scholar Ibn Rushayq al-Mālikī (d. 632/1234) discussed the
acceptability of reports originating in a single narrator. He mentioned some examples of
accepted narrators, and it is worth noting that the names of three women Companions
headed the list. He said: "They (the Companions and their successors) relied on the
narration of a single person, like the narration of ʿĀʾishah (d. 57/676), Ḥafṣah (d.
41/661), Umm Salamah (d. 59/678 ), Abū Hurayrah (d. 59/678), Ibn ʿAbbās (d. 68/687),
Ibn ʿUmar (d. 74/693), Abū Bakr (d. 13/634), ʿUthmān (d. 35/655) and countless other
people."5
The thirteenth century leading jurist Muḥammad ash-Shawkānī (d. 647/1250)
confirmed that it had never been reported that a scholar rejected a Ḥadīth because it had
1
Nadwi, al-Muḥaddithāt, 23.
2
Ibid., 24.
3
Al-Khaṭīb al-Baghdādī, Al-Kifāyah fī ʿIlm ar-Riwāyah (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1988), 94,
quoted from Asma Sayeed, Shifting Fortunes, 198. Emphasis was added by Asma Sayeed.
4
Asma Sayeed, Shifting Fortunes, 234.
5
Nadwi, al-Muḥaddithāt, 24
59
been transmitted by a woman.6 Adh-Dhahabī (d. 748/1348) even said: "We have never
known of a woman who was charged with lies or a woman whose reports were rejected."7
Ibn ʿArrāq al-Kinānī (d. 963/1556) devoted an entire chapter of his famous book Tanzīh
ash-Sharīʿah al-Marfūʿah ʿan al-Aḥādīth al-Mawḍūʿah to listing hundreds of
fabrications, where no woman's name crops up, not even once.8
The soundness of a particular Ḥadīth is based on the personal qualities of the
transmitters, male and female alike, and how well the links between the individuals in the
chains of narration could be verified. Naturally, some chains were preferred over others.
The reports that begin with ʿĀʾishah are considered to be among the best chains. This is
substantiated by the following statement of Yaḥya ibn Maʿīn (d. 233/847) who is reported
to have said: ʿUbayd Allāh ibn ʿUmar (d. 147/764) from al-Qāsim (ibn Muḥammad ibn
Abī Bakr as-Siddīq, d. 106/724 or 112/730) from ʿĀʾishah is a solid golden chain of
transmission."9
Al-Khaṭīb al-Baghdādī reported that Wakīʿ ibn al-Jarrāḥ (d. 197/812) was once
asked to indicate his preference among these three chains: (1) Hishām ibn ʿUrwah (d.
146/763) from his father ʿUrwah (d. 93/711) from ʿĀʾishah; (2) Aflāḥ ibn Ḥumayd (d.
158/774) from al-Qāsim (ibn Muḥammad ibn Abī Bakr) from ʿĀʾishah; (3) Sufyān (ath-
Thawri, d. 161/777) from Manṣūr ibn al-Mutʿamir (d. 132/749) from Ibrāhīm (an-
Nakhaʿī d. 96/714 ) from al-Aswad (ibn Yazīd d. 74/693) from ʿAʾishah. He said: "We
do not consider anyone equal to the people of our city [Kufa]. Sufyān from Manṣūr from
Ibrāhīm from al-Aswad from ʿĀʾishah is more highly appreciated to me."10 His own
reason for this choice, as noted by Nadwi, was that these transmitters were based in Kufa
and he would have first-hand assurance of their quality.11
Early Ḥadīth scholars also praised the reports transmitted from Umm Salamah.
Al-Ḥākim An-Nīsābūrī reports that Aḥmad ibn Ḥanbal (d. 241/855), Yaḥyā ibn Maʿīn,
and ʿAlī ibn al-Madīnī (d. 234/848) gathered with a group of Ḥadīth scholars and
discussed the best of all good chains. "One of them said: The best is Shuʿbah (ibn al-
Ḥajjāj, d. 160/776) from Qatādah (d. 118/736) from Saʿīd ibn al-Musayyab (d. 93/711)
from ʿĀmir (ibn Abī Umayyah) the brother of Umm Salamah from Umm Salamah
[herself].12
However, there are other scholars who consider gender to be a factor in assessing
the legal validity of Ḥadīth. Here reference is made two narrations attributed to the
female Companions Fāṭimah bint al-Qays and Busrah bint Ṣafwān. Four main variants of
Fāṭimah’s ḥadīth speak of ʿUmar ibn al-Khaṭṭāb’s criticism of her ḥadīth. The fourth
6
Ash-Shawkānī, Nayl al-Awṭār, 8:122.
7
Adh-Dhahabī, Mīzān al-ʿItidāl fī Naqd ar-Rijāl, 4:64.
8
Ibn ʿArrāq al-Kinānī, Tanzīh ash-Sharīʿh al-Marfūʿah ʿan al-Aḥāīth al-Mawḍūʿah, 1:19-133, cited in
Nadwi, "Al-Muḥaddithāt: Notes for a talk on the women scholars In Islam", online post:
http://www.interfacepublications.com/images/pdf/AKRAM_Article2.pdf (accessed (accessed July 5, 2009).
9
Nadwi, al-Muḥaddithāt, 24
10
Al-Khatīb Al-Baghdādī, Al-Kifāyah, 174.
11
Nadwi, al-Muḥaddithāt, 25.
12
Ibid.
60
asserts gender-based rejection by Marwān ibn al-Ḥakam.13 Fāṭimah’s ḥadīth was rejected
in sum or in part by various jurists across regional centers. Not all of the jurists, however,
mention Fāṭimah’s gender as the reason for rejecting her tradition.14 Sayeed
contextualizes the two reports in terms of early methodological debates on the legal
authority of isolated reports and concludes that the shahadah (legal testimony) and
riwāyah (Ḥadīth transmission) are distinct with respect to gendered criteria.15
5.2 Women’s Education in the Mamluk Period: An Overview

Previous studies concluded that women played a very active role in the
Recent studies show that women of the Companion generation participated actively in
this domain of religious knowledge. However, a decline of women can be observed in the
exemplary reputations as Ḥadīth transmitters.16 This revival is connected with the impact
of traditionalist Sunnī Islam, as it was successful in mobilizing women in Sunnī circles
after the fourth century and engaging them in one of the most public activities in the
sphere of religious learning: Ḥadīth transmission.17 The education of any woman began
within the closest kinship circle. When listing the names of those with whom a certain
individual had studied, as-Sakhāwī and other biographers begin with a female
biographee's father, grandfather, or uncle, and only then move on to others.18 For
example, Amat ar-Raḥīm bint Muḥammad al-Yūnīniyyah (d. 739/1328) studied Musnad
an-Nisāʾ from the Musnad of Aḥmad ibn Ḥanbal with her father, the great muḥaddith and
13
Asma Sayeed, “Gender and legal Authority: An Examination of Early Juristic Opposition to Women’s
Ḥadīth Transmission,”Islam Law and Society 16 (2009), p. 124.
14
Ibid., 131.
15
Ibid., 143.
16
Asma Sayeed, Shifting Fortunes, iii. To the list mentioned in the introduction, one can add the following
monographs: Amīnah Muḥammad Jamāl ad-Dīn, an-Nisāʾ al-Muḥaddithāt fil-ʿAṣr al-Mamlūkī wa-
dawruhunna fil-Ḥayāh al-Adabiyyah wa ath-Thaqāfiyyah, (Cairo: Dār al-Hidāyah, 2003); Āmāl Qirdāsh,
Dawr al-Marʾah fi khidmat al-Ḥadīth fil-Qurūn ath-Thalāthah al-ʾŪlā (Doha: Wazārat al-Awqāf, 1999);
Richard Bulliet, "Women and the Urban Religious Elite in the Pre-Mongol Period," in Women in Iran from
the Rise of Islam to 1800, ed. Guity Nashat and Lois Beck (Urbana: University of Illinois Press, 2003), 68-
79; Asma Afsaruddin, "Muslim Views on Education: Parameters, Purview and Possibilities" Journal of
Catholic Legal Studies 44:143 (2005), section VII, 163-66. For general works on Muslim education, see
Arthur Stanley Tritton, Materials on Muslim Education in the Middle Ages (London: Luzac, 1957);
Mohammed Abdul Muid Khan, "The Muslim Theories of Education during the Middle Ages," Islamic
Culture XVIII (1944): 418-433; George Makdisi, The Rise of Colleges: Institutions and Learning in Islam
and the West (Edinburgh: Edinburgh University Press, 1981); idem "Madrasa and University in the Middle
Ages", Studia Islamica 32 (1970): 255-64; idem, Religion, Law, and Learning in Classical Islam. London:
Variorum, 1991; idem, "The Scholastic Method in Medieval Education: An Inquiry into its Origin in Law
and Theology," Speculum 49:4 (1974): 640-61; idem, "The Madrasa as a Charitable Trust, and the
University as a Corporation in the Middle Ages," Correspondence d'Orient 11 (1970): 329-37; Ahmad
Shalabi, History of Muslim Education (Beirut, 1954).
17
Asma Sayeed, Shifitng Fortunes, 290. For a more detailed discussion on Sunnī Islam, see Scott Lucas,
Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islām (Boston: Brill, 2004).
18
Berkey, Transmission of Knowledge, 169.
61
great jurist Muḥammad ibn Aḥmad al-Yūnīnī (8th c.)19 Umm al-Ḥusayn bint ʿAbd ar-
Raḥmān ibn ʿAbd Allāh ibn Asʿad al-Yāfʿī learned the art of writing, certain chapters of
the Qurʾān and al-Arbaʿūn of An-Nawawī from her mother.20 Al-Ḥusayn ibn ʿAlī ibn
Muḥammad ibn Muḥammad ibn Ḥāmid ash-Shāfiʿī, one of Ash-Shaykhah Maryam’s
teachers,21 is said to have heard Ḥadīths from his mother Mawhūbah bint ʿAbd al-
Wahhāb ibn al-Ḥasan ibn ʿAsākir.22
Women could be educated and sexual boundaries preserved by providing for
instruction from family members; fathers, brothers, or husbands. Even so, many women
studied with and received ijāzahs from scholars outside the immediate family circles, and
very often the scholars with whom they studied were themselves women.23 This, asserts
Berkey, is not to suggest that education took place in a group segregated by sex. On the
contrary, many men and women were instructed by and received ijāzahs from learned
women.24 This is clearly illustrated in biographical dictionaries that cover the Mamluk
period.
The father of Zaynab aṭ-Ṭūkhiyyah (d. 789/1388) made her memorize the Qurʾān,
and taught her to write. He also instructed her in a number of books such as al-Ḥāwī aṣ-
Ṣaghīr fil-Furūʿ of Najm ad-Dīn ʿAbd al-Ghaffār al-Qazwīnī, al-Mukhtasar of Abū
Shujāʿ Aḥmad al-Iṣfahānī, and al-Mulḥah of Abū Muḥammad Qāsim al-Ḥarīrī.25 After
Zaynab's marriage, her husband, ash-Shams ibn Rajab assumed the responsibility of her
education. He undertook to continue her education guiding her through the Ṣaḥīḥ of al-
Bukhārī and that of Muslim.
Also Zaynab bint Ismāʿīl ibn Aḥmad studied Ḥadīth of Abū ʿAmr ʿUthmān ibn
Muḥammad as-Samarqandī (d. 345/956) with her husband Taqī ad-Dīn Sulaymān ibn
Ḥamzah al-Maqdisī in his house in 715/1315.26
Beyond the closest circle, women would study with other teachers in their towns.
This supports the idea that women’s education was not confined to teachers within the
family only, but women went to other teachers in their respective towns. For example,
Zāhidah bint Ibrāhīm ibn ʿAbd al-ʿAzīz ibn ʿAlī ibn Muḥammad al-Mawṣilī al-Khabbāz
studied Intikhāb aṭ-Ṭabarānī li-ibnihi ʿalā Ibn Fāris with 21 teachers in 718/1318 in her
town.27
ʿĀʾishah al-Maqdisiyyah studied with Aḥmad ibn Abī Ṭālib al-Ḥajjār: Ṣaḥīḥ of al-
Bukhārī, Kitāb Dhamm al-Kalām of al-Harawī, the Juzʾ of Abū al-Jahm, the Amālī of Ibn
An-Naṣīr, Musnad ʿUmar of An-Najjād, al-Arbaʿūn of al-ʿĀjurī, the Musnad of ʿAbd ibn
Ḥumayd. With Sharaf ad-Dīn ʿAbd Allāh ibn al-Ḥasan ibn ʿAbd Allāh ibn ʿAbd al-
19
Nadwi, Al-Muḥaddithāt, 99. For her biography, see adh-Dhahabī, Mujʿam ash-Shuyūkh (At-Tāʾif:
Maktabat aṣ-Ṣiddīq, n. d.), 1:189.
20
As-Sakhāwī, Aḍ-Ḍawʾ al-Lāmiʿ li ahl al-Qarn at-Tāsiʿ (Beirut: Dār al-Jīl, n.d.), 12:140; cf. Berkey,
Transmission of Knowledge, 169.
21
For more on him, see biography no. 87.
22
Ibn Rāfiʿ as-Sallāmī, Al-Wafayāt, 1:269-70. For more on his mother, see adh-Dhahabī, Tārīkh al-Islām,
ed. Bashshār ʿAwwad Maʿrūf (Beirut: Dār al-Gharb al-Islāmī, 2003), 15/514.
23
24
Ibid.
25
As-Sakhāwī, aḍ-Ḍawʾ, 12:45; cf. Berkey, Transmission of Knowledge, 169.
26
Nadwi, Al-Muḥaddithāt, 101.
27
Ibid., 103.
62
Ghannī she studied the Ṣaḥīḥ of Muslim; with ʿAbd al-Qādir ibn ʿAbd al-ʿAzīz ibn al-
Muʿaẓẓam al-Ayyūbī she studied the Sīrah of Ibn Isḥaq and Juzʾ al-Biṭāqah.28
Families belonging to the higher classes took care to educate their female
offspring. This was done for many reasons; either to assure their opportunities in securing
better husbands, and/or in order to enhance their social positions within their religious
community. In the first place, through a religious education, women were expected to
elevate their moral and social standards and behavior.29
The biographical dictionaries comment that boys began their education and
received ijāzahs at young ages. Their sisters shared in this distinction.30 Zaynab bint ʿAbd
ar-Raḥīm ibn al-Ḥusayn al-ʿIrāqī al-Qāhirī (d. 865/1461) accompanied her brother to
classes given by her father and other prominent scholars such as al-Farsīsī and al-
Haythamī on the first day of her fifth year.31 Zaynab bint ʿAbd Allāh ibn Aḥmad (d.
855/1452) was brought before al-Jammāl ʿAbd Allāh al-Bājī for the first time at the age
of two.32 Tatar bint Aḥmad ibn Muḥammad ibn Aḥmad was brought before Muḥammad
ibn Muḥammad ibn Dāwūd ibn Ḥamzah al-Maqdisī at the age of two.33 Ibn Ḥajar al-
ʿAsqalānī brought one of his daughters to hear the recitation of particular collections of
Ḥadīth in the third year after her birth.34 Sārah bint ʿAlī ibn ʿAbd al-Kāfī as-Subkī
received an ijāzah to transmit Ḥadīth before her fourth birthday.35 In Ash-Shaykhah
Maryam’s Muʿjam there is a reference to Sitt al-ʿAbīd bint ʿUmar ibn Abī Bakr ad-
Dunaysirī (d. 734/1333) who attended the classes of Aḥmad ibn Muḥammad ibn Ruzmān
(d. 661/1262) at the age of three.36 The same holds true for Asmāʾ bint Yaʿqūb ibn
Aḥmad ibn Yaʿqūb. Ibn Rāfiʿ tells that she heard the second portion of the Ḥadīth of Abū
al-Ḥusayn Aḥmad ibn Muḥammad ibn Aḥmad ibn Ḥammad, better known as Ibn al-
Mutayyam (d. 409/1018), in the classes of Aḥmad ibn Ibrāhīm al-Fārūthī at the age of
three.37 Khadījah bint ʿAlī ibn ʿUmar aṣ-Ṣanhāji attended the classes of al-Muʿīn Aḥmad
ibn ʿAlī ad-Dimashqī at the age of four.38 Such exposure, as Berkey suggests, held value
as the first step in a process of familiarizing the young students with the world of
knowledge and the general interest that Mamluk families had in the learning of Prophetic
traditions as an entry to the world of religious knowledge.
It had become a custom that both males and females learned Ḥadīth from teachers
visiting their towns. When Abū ʿAbd Allāh al-Ḥusayn ibn al-Mubārak al-Zabīdī visited
Damascus, the people crowded around him to read the Ṣaḥīḥ of al-Bukhārī with him in
al-Jāmiʿ al-Muẓaffarī in 630/1232. Khadījah bint Muḥammad ibn Saʿd ibn ʿAbd Allāh al-
Maqdisiyyah (d. 701/1301), Zaynab bint Sulaymān ibn Ibrāhīm al-Isʿardī (d. 705/1305),
28
Ibid.
29
Huda Lutfi, "As-Sakhāwī's Kitāb An-Nisāʾ", 121.
30
31
As-Sakhāwī, aḍ-Ḍawʾ, 12:41-2.
32
Ibid., 12:42.
33
Ibid., 12:15. For similar cases, see as-Sakhāwī, aḍ-Ḍawʾ, 12:15, 51, 79, 129, 158.
34
Berkey, Transmission of Knowledge, 170. For similar cases, see as-Sakhāwī, aḍ-Ḍawʾ, 12:24, 34, 39, 99,
126.
35
As-Sakhāwī, aḍ-Ḍawʾ, 12:51; Berkey, Transmission of Knowledge, 170. For similar cases, see as-
Sakhāwī, aḍ-Ḍawʾ, 12:8, 15,38,53,
36
Biography no. 103.
37
Muḥammad ibn Rāfiʿ as-Sallāmī, Al-Wafayāt, ed. Ṣāliḥ Mahdī ʿAbbās (Beirut: Muʾassaat ar-Risālah,
1982): 2:237. For her biography in the Muʿjam, see no. 63.
38
63
Umm al-Khayr Fāṭimah bint Ibrāhim ibn Maḥmūd, Umm al-Ḥasan Fāṭimah bint ʿAbd ar-
Raḥmān ibn ʿAmr al-Farrāʾ attended al-Zabīdī's classes.39
Although women of the Mamluk period did not enroll in formal classes, women
may be found studying alongside men.40 Khadījah and Zaynab, daughters of Muḥamamd
ibn ʿAbd Allāh, were brought by their father to hear the recitation of the Saḥīḥ of al-
Bukhārī at al-Ẓāhiriyyah school.41 Of course, this school was attended by both boys and
girls. As-Sakhāwī tells us that he heard, in Damascus, a recitation of traditions by Sitt al-
Quḍāh bint Abī Bakr ibn Zurayq (d. 863/1459) in the company of her granddaughter,
ʿĀsiyah bint Muḥammad ibn Ibrāhīm ad-Dimashqiyyah and her brother Ibrāhīm.42 Also,
as-Sakhāwī heard Ḥadīths from some teachers in the company of ʿĀʾishah bint Ibrāhīm
ibn Khalīl ibn ʿAbd Allāh.
Ash-Shaykhah Maryam’s Muʿjam is full of teachers who heard from female
teachers. Shāmiyyah bint al-Bakrī (d. 685/1286)43 appears in the biography of ʿAbd al-
Karīm ibn ʿAbd An-Nūr ibn Munīr al-Ḥalabī,44 Ibrāhīm ibn Muḥammad ibn ʿAbd al-
Ghannī,45 ʿAbd ar-Raḥman ibn Muḥammad ibn Manṣūr al-Jawharī,46 ʿAbd al-Wahhāb
ibn ʿUthmān ibn Aḥmad ibn ʿUthmān al-Qaysī,47 ʿUthmān ibn Aḥmad ibn Muḥammad
ibn ʿAbd Allāh al-Ẓāhirī,48 ʿAlī ibn Bakr ibn Ṭayy al-Zubayrī,49 and Muḥammad ibn
Yūsuf ibn ʿAlī ibn Yūsuf ibn Ḥayyan al-Andalusī.50
Zaynab bint Makkī (d. 688/1289)51 appears in the biography of Aḥmad ibn
Muẓaffar ibn Bakkār An-Nābulsī,52 Aḥmad ibn Manṣūr ibn Ibrāhīm ibn Manṣūr ibn
Rashīd al-Ḥalabī,53 ʿAbd al-ʿAzīz ibn ʿAbd al-Qādir ibn Aḥmad ibn Muḥammad ibn Abī
Manṣūr ar-Ribʿī,54 ʿAbd al-Ghālib ibn Muḥammad ibn ʿAbd al-Qāhir al-Māksīnī,55
ʿUthmān ibn Aḥmad ibn Muḥammad ibn ʿAbd Allāh al-Zāhirī,56 and ʿAlī ibn
Muḥammad ibn ʿAlī ibn ʿAbd al-Qādir al-Hamadhānī.57
Ḥalīmah bint ʿAlī ibn Muḥammad (d. 653/1255)58 appears in the biography of
Ibrāhīm ibn Aḥmad ibn ʿAbd al-Muḥsin.59 Zaynab bint Aḥmad ibn Kāmil al-
39
Nadwi, Al-Muḥaddithāt, 103-4.
40
41
As-Sakhāwī, aḍ-Ḍawʾ, 12:31, 47.
42
Ibid., 12:3.
43
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 15/542; Ibn al-ʿImād, Shadharāt adh-Dhahab,
5/391.
44
Biography no. 4.
45
Biography no. 53.
46
Biography no. 140.
47
Biography no. 157.
48
Biography no. 159.
49
Biography no. 167.
50
Biography no. 297.
51
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 15/606; Al-Zirikli, Al-Aʿlām, 3/67.
52
Biography no. 39.
53
Biography no. 41.
54
Biography no. 145.
55
Biography no. 148.
56
Biography no. 159.
57
Biography no. 180.
58
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 14/742.
59
Biography no. 45.
64
Maqdisiyyah (d. 687/1288)60 and Fāṭimah bint ʿAlī ibn al-Qāsim ibn ʿAlī ibn Al-Ḥasan
ibn Hibat Allāh ibn ʿAsākir (d. 683/1284)61 appear in the biography of ʿUthmān ibn
Aḥmad ibn Muḥammad ibn ʿAbd Allāh al-Ẓāhirī.62 ʿAlī ibn ʿĪsā ibn al-Muẓaffar63 heard
Ḥadīth from his father’s aunt Mudallalah bint Muḥammad ibn Ilyās ibn ʿAbd ar-Raḥmān
ash-Shayrajī (d. 670/1272).64 Fāṭimah bint Aḥmad ibn Yūsuf ibn ʾAyyūb (d. 678/1279),65
appears in the biography of ʿUmar ibn ʿUbayd Allāh ibn Aḥmad ibn ʿUmar,66 and
Muḥammad ibn Ismāʿīl ibn Ibrāhīm ibn ʿAshāʾir al-Ḥalabī.67 Muḥammad ibn
Muḥammad ibn Muḥammad ibn Abī al-Ḥaram al-Qalānisī68 heard from Sayyidah bint
Mūsā al-Mārāniyyah (d. 695/1295)69 and Muʾnisah bint Abī Bakr ibn Ayyūb (d.
693/1293).70 Of Ash-Shaykhah Maryam’s female teachers, Zaynab bint al-Kamāl is said
to be the last to transmit from ʿAjībah bint Abī Bakr Muḥammad ibn Ghālib al-Baqdārī
(d. 647/1249).71
A survey on the education of women in medieval Islam cannot ignore the role of
endowments.72 Women, like men, shouldered the responsibility of administering schools
and their endowments. At least five schools owing their endowment to women were
established in Cairo before or during the Mamluk period.73 One significant institution
was endowed by a daughter of Sultan An-Nāṣir Muḥammad who married a Mamluk amir
named Baktimur al-Ḥijāzī, from whose nisbah the school took its name. Endowments of
al-Hijāziyyah supported courses in Shāfiʿī and Mālikī fiqh. The first professor to teach at
the school was Sirāj ad-Dīn al-Bulqīnī. Another school was endowed by Barakat Khātun
(d. 774/1372),74 the mother of Sultan al-Ashraf Shaʿbān, in 771/1369-70 in at-Tibbānah
near the citadel. The school became known as Madrasat Umm as-Sulṭān. It sponsored
classes in Shāfiʿī and Ḥanbalī fiqh.75 There is mention in the sources about schools
endowed and directed by women. Fāṭimah bint Qānībāy al-ʿUmarī directed a school and
established a permanent class for reading the Ḥanafī fiqh and reading the Tafsīr and
60
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 15/592.
61
For her biography, see Muḥammad ibn Aḥmad ibn ʿAlī al-Fāsī, Dhayl at-Taqyīd fī Ruwāt as-Sunnan
wal-ʾAsānīd, ed. Kamāl Yūsuf al-Ḥūt (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1990) 2/388-9.
62
Biography no. 159.
63
Biography no. 176.
64
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 15/188; al-Zirikli, Al-Aʿlām, 7/197.
65
For her biography, see adh-Dhahabī, Tārīkh al-Islām, 15/365; Ibn al-ʿImād, Shadharāt adh-Dhahab,
5/362.
66
Biography no. 189.
67
Biography no. 221.
68
Biography no. 285.
69
For her biography, see al-Fāsī, Dhayl at-Taqyīd, 3/377.
70
For her biography, see al-Fāsī, Dhayl at-Taqyīd, 2/394-5.
71
Biography no. 99.
72
For a detailed account of women's economic position in the Mamluk period, see Huda Lutfi, "As-
Sakhāwī's Kitāb An-Nisāʾ as a Source for the Social and Economic History of Muslim Women during the
Fifteenth Century, AD," Muslim World 71 (1981): 104-24. On the origins of Waqf, see Mohammad Zain
Bin Haji Othman, "Origin of the Institution of Waqf." Hamdard Islamicus VI, no. 2 (1983): 3-23; idem,
"The Institution of Waqf". Islamic Culture VIII, no. 1 (1984): 55-62. For the economic history of waqf, see
Murat Cizakca, "Towards a Comparative Economic History of the Waqf System." Ash-Sharjarah, 2, no. 1
(1997): 63-102. For a quantitative analysis of waqf, see, Roth Roded, "Quantitative Analysis of Waqf
Endowment Deeds: A Pilot Project." The Journal of Ottoman Studies IX (1989): 51-76.
73
74
Ibn Ḥajar, Ad-Durar, 1:474.
75
Al-Maqrīzī, Al-Mawāʿiẓ wal-Iʿtibār, 2:399-400.
65
Ḥadīth materials. She also endowed some books to the library of the school.76 Women,
who wished to continue to have detailed religious and literary training, attended lectures
of male and female scholars, who may have come to their houses or may have delivered
lectures in their own homes.77 We shall return to this point shortly. The Syrian capital,
Damascus, boasted even more such institutions.78
Other women, as Berkey concludes, shared in the abiding interest felt by their
families for schools established by some relative or ancestor, as when a female scion of
the scholarly Bulqīnī family named Alif provided endowments to support Qurʾān readers
in her grandfather's school. Two of her cousins at the end of their lives began to pass their
time in the family school, and were eventually buried next to their scholarly relatives.79
One may ask if women who worked as teachers or transmitters of Ḥadīth were
paid in return for teaching. The answer to this question, Lutfi argues, comes from as-
Sakhāwī who suggests that there does not seem to be any indication that these women
earned any payments through their teaching except in very few cases. They may have
done so on informal basis and as an activity that would enhance their prestige and
authority in a society where the religious mode of life was most prized.80
5.3 Women and the Transmission of Ḥadīth in the Mamluk Period

At a certain stage of their scholarly endeavor, women shouldered the
responsibility of transmitting the knowledge they acquired to others. There were many
venues through which they conveyed their message. Some women gave classes at their
homes. A prime example is Zaynab bint al-Kamāl (d. 740/1339)81 who transmitted from a
large number of teachers. One of her students, adh-Dhahabī, describes her as "soft-
spoken, patient and polite in manner”. He tells how the students of Ḥadīth crowded
around her house and how she would teach through most of the day."82 The Ḥadīth of
Hibat Allāh al-Akfānī was read to Zaynab bint Ismāʾīl ibn al-Khabbāz in the house of
Aḥmad ibn Saʿīd ibn ʿUmar aṣ-Ṣūfī, one of her students, in 744/1343.83 The house of
another woman was a gathering place for divorced and widowed women and the
instruction of young girls.84 Another scholar offered his house as a forum for the
instruction of women by a female teacher. The house of ʿIzz ad-Dīn Aḥmad al-Kinānī (d.
875/1471) was a gathering spot for widows and the like.85
Other women held classes in the mosques. An example is Umm al-Khayr Fāṭimah
bint Ibrāhīm ibn Muḥammad ibn Jawhar al-Baʿlabakkiyyah (d. 711/1311). She taught
Ḥadīth in the mosque of the Prophet in Medina. Ibn Rushayd remarked about her: "She
came in the Syrian caravan as visitor and pilgrim. I met her in the mosque of the Prophet
76
77
78
79
Ibid.
80
81
For a detailed account of Zaynab's career as a muḥaddithah, see Asma Sayeed, "Women and Ḥadīth
Transmission: Two Case Studies from Mamluk Damascus," Studia Islamica 95 (2004): 75-82.
82
Nadwi, "Al-Muḥaddithāt: Notes for a talk on the women scholars of Ḥadīth", 10; cf. Ibn Ḥajar, ad-
Durar, 2:117.
83
84
As-Sakhāwī, aḍ-Ḍawʾ, 12:148
85
66
and Ḥadīth was read to her while she was leaning on the side of the wall of the grave of
the Prophet in front of his head. She wrote an ijāzah with her own hand for me and for
others."86 In Damascus, women also used to teach at different mosques. Ibn Nāṣir ad-Dīn
ad-Dimashqī says in his note on ʿĀʾishah bint ʿAbd al-Hādī (d. 816/1413): "She was
appointed to the post of teacher of Ḥadīth in the grand mosque of Banū Umayyah."87
Women also taught in the schools and their classes were attended by male and
female students. Majlis al-Biṭāqah of al-Kinānī (d. 357/967) was read to Zaynab bint al-
Kamāl and Ḥabībah bint al-Zayn in al-Madrasah aḍ-Ḍiyāʾiyyah in 733/1332. The Ḥadīth
of Bakr ibn Aḥmad ash-Shirāzī was read to Zaynab bint Makkī al-Ḥarrānī in al-Madrasah
al-Mismāriyyah in Damascus in 688/1289.88 Kitāb al-Fitan of Ḥanbal ibn Isḥāq ash-
Shaybānī (d. 273/886) was read to Sitt al-Ahal bint ʿAlwān ibn Saʿd ibn ʿAlwān al-
Baʿlabakkiyyah (d. 703/1303) in Madrasat al-Ḥanābilah in Damascus in 699/1299.89
Fawāʾid Abī Aḥmad al-Ḥākim was read to ʿĀʾishah bint Sayf ad-Dīn Abī Bakr ibn
Qawālijī in 739/1338 in al-Madrasah al-Khātūniyyah.90
Women taught Ḥadīth in ribāṭs and gardens as well. Some ribāṭs seem to have
served, among others, as places of residence for elderly, divorced, or widowed women
who had no other place of abode until their death or marriage.91 In addition to providing
shelter, at least some of these institutions became, at the hands of some women,
educational and training institutions, where shaykhāt ar-Ribāṭ would not only supervise
the living conditions of its residents, but also offer them a basic level of religious
instruction through hiring reciters of Qurʾān and other teachers.92 Women proved to be
successful managers of these ribāṭs as is evidenced by the fact that the names of many of
these famous institutions were related to the women who owned and worked in them.93
Here are some examples of the transmission process at ribāṭs and gardens. The
Ḥadīth of Abū ʿAmr ʿUthmān ibn Muḥammad ibn Aḥmad ibn Muḥammad as-
Samarqandī (d. 345/956) was read to Zaynab bint al-Kamāl in Ribāṭ al-Qalānisī in
Qaysūn in 743/1342.94 The Juzʾ of Ḥanbal ibn Isḥāq was read to Zaynab bint al-Kamāl in
a ribāṭ in Damascus in 733/1332. The Ḥadīth of Abū ʿAlī al-Ḥasan ibn Aḥmad ibn
Ibrāhīm ibn Shaddān (d. 426/1034) was read to Zaynab bint al-Khaṭīb Muḥibb ad-Dīn al-
Ḥarastānī in Ribāṭ Baldaq in 722/1322. Karamāt al-Awliyāʾ of al-Ḥasan ibn Muḥammad
al-Khallāl was read to Sitt al-Fuqahāʾ al-Wāsiṭiyyah in a ribāṭ in Qaysūn in 723/1323.95
The Musnad of ʿAbd Allāh ibn ʿUmar was read to Karīmah bint ʿAbd al-Wahhāb al-
Zubayriyyah (d. 641/1243) in her garden in 639/1241.96 Karamāt al-Awliyāʾ was read to
Zaynab bint al-Kamāl in the garden of Amīn ad-Dīn al-Wānī in the land of al-Arzah in
728/1327.97 Historically speaking, the ribāṭs were associated with Sufi practices.
86
Ibid., 179.
87
Ibid., 180.
88
Ibid.
89
Ibid.
90
Ibid.
91
92
Omaima Abou-Bakr, "Teaching the Words of the Prophet", 325.
93
Ibid.
94
95
Ibid.
96
Ibid.
97
Ibid.
67
Therefore, it is safe to conclude, as Berkey suggests, that some women had been drawn
into the world of learning through Sufism. A number of women were clearly initiated into
Sufi orders: one young fourteenth-century male even received from his grandmother a
khirqah, the robe that a Sufi novice received from his master.98
As-Sakhāwī tells us that some women traveled far and wide to acquire knowledge
from other scholars in other cities. For example, Fāṭimah bint Muḥammad ibn ʿAbd al-
Hādī obtained her teaching certificates in Damascus, Egypt, Aleppo, Hama, Homs, and
other places, studying with renowned scholars like the famous Ḥadīth scholar Abū
Muḥammad ibn ʿAsākir, Abū Naṣr ibn ash-Shirāzī, Yaḥyā ibn Muḥammad ibn Saʿd,
among others.99 Rābiʿah bint Ibn Ḥajar al-ʿAsqalānī received teaching certificates from a
large number of Egyptian and Syrian scholars.100
5.4. Methods of Transmission

There are different expressions used by the biographers to refer to the activities of
women in the transmission of religious knowledge, especially Ḥadīth. One expression is
ḥaddathat (she reported Ḥadīths to others). Ibn Ḥajar's ad-Durar used the word
ḥaddathat in the biography of 46 women.101 As-Sakhāwī used the same word in the
biography of 59 women.102 The transmission of words, i.e. speaking the words to the
students, is the highest way of Ḥadīth transmission. Next in rank, after hearing the text
from the teacher, is reading the materials to the teachers.103 For example, as-Sakhāwī says
in his account of eight women that he had been reading (Ḥadīth) to them.104
A female teacher of Ḥadīth might also issue an ijazāh authorizing a certain
student to teach others.105 As-Sakhāwī mentions about fifty women from whom he got an
ijazāh. The term used for that is either ajāzat lī (she gave me an ijazāh) or ajāzat lanā
(she gave us an ijazāh).106 In other cases, he mentions that a certain female teacher gave
an ijazāh to his teacher Ibn Ḥajar.107 Sometimes he quotes Ibn Ḥajar as referring, in his
Muʿjam, to certain female teachers who gave him an ijāzah.108
98
Ibid.
99
As-Sakhāwī, aḍ-Ḍawʾ, 12:103; Asma Afsaruddin, "Muslim Views on Education", 165.
100
Ibid.
101
Ibn Ḥajar, ad-Durar, 1:360 (no. 901, 902), 1:412, 1:544, 2:5, 2:8, 2:110, 2:111, 2:116, 2:118 (no. 1744,
1745), 2:188, 2:121, 2:126 (no. 1780,1781), 2:127 (no. 1784, 1785), 2:207, 2:235, 2:236 (no. 2081, 2083),
2:238 (no. 2092, 2093, 2094), 2:238 (no. 2092,2093, 2094), 3:221 (no. 539, 542), 3:222 (no. 544, 545, 547)
3:223 (549, 550), 3:224, 3:268, 3:272, 4:364, 4:360, 4:385 (no. 1051, 1053), 4:397 (no. 1086, 1087, 1089),
4:407, 4:408.
102
As-Sakhāwī, aḍ-Ḍawʾ, 12:3, 4, 7, 10, 12, 13 (no. 63, 65), 15 (no. 81, 82), 20, 21, 22, 23, 26, 27, 29, 30,
34, 36, 38, 39, 40, 42, 43, 51, 52, 53, 55, 56, 57, 67, 69, 70, 73, 74, 75, 76, 78, 79, 83, 85, 86, 88, 90, 91,
93, 96 (no. 601, 605), 99, 103, 107, 116, 121, 122, 126, 127, 129, 131, 132, 165.
103
104
As-Sakhāwī, aḍ-Ḍawʾ, 12:5, 7, 28, 38, 55, 79, 86, 96.
105
Ibn Ḥajar, ad-Durar, 2:126, 95, 123, 236, 3:222, 385, as-Sakhāwī, aḍ-Ḍawʾ, 1:166, 5:155, 12:2, 3, 10,
21, 53, 73, 78, 81, 104, 151,
106
As-Sakhāwī, aḍ-Ḍawʾ, 12:4, 5, 9 (no. 46, 47), 12, 13, 14, 23 (no. 126, 127), 24, 27, 28, 29, 30, 31, 34
(no. 201, 203), 43, 48, 48, 51, 53, 60, 61, 70, 71, 77, 89, 96, 97, 101, 106, 119, 120, 121 (737, 741), 124,
127 (780/783), 131, 133, 144, 156, 158, 159, 160.
107
As-Sakhāwī, aḍ-Ḍawʾ, 12:15, 30.
108
Ibid., 12:23, 27, 57, 71, 116, 118, 127,
68
Writing to students was another means of transmitting Ḥadīth. This is equivalent
to correspondence. Adh-Dhahabī was unable to receive Ḥadīth directly from Sayyidah
bint Mūsā al-Mārāniyyah (d. 695/1295). He regretted missing the opportunity, but then
he received her Ḥadīth from her by correspondence.109
Many women distinguished themselves as transmitters of Ḥadīth. Among them is
ʿĀʾishah bint Muḥammad ibn ʿAbd al-Hādī110 who is mentioned in as-Sakhāwī's
biographical dictionary as having given ijāzahs to many students both male and
female.111 Ibn Ḥajar comments on ʿĀʾishah saying: ʿĀʾishah lived until she reached an
advanced age when she was the only one to transmit from al-Ḥajjār." ʿĀʾishah was 4 and
al-Ḥajjār was 103 years old when she heard from him the Ṣaḥīḥ of al-Bukhārī.112 Adh-
Dhahabī, in his account of Abū ʿAbd Allāh Muḥammad ibn Maḥmūd ibn An-Najjār (d.
643/1245) writes: "Ibn as-Sāʿī says: His mashyakhah includes three thousand men and
four hundred women."113 Of the 172 names on the list of Tāj ad-Dīn ʿAbd al-Wahhāb as-
Subkī (d. 771/1370) 19 were women. Ibn Ḥajar al-ʿAsqalānī left us the names of 53
different women with whom he studied Ḥadīth. Jalāl ad-Dīn as-Suyuṭī (d. 910/1505)
studied with 33 women out of his 130 teachers.114
Samāʿāt and ijāzāt (certificates of oral or written transmission) are also other
sources for understanding the role of women's participation of religious knowledge,
especially Ḥadīth. The Samāʿāt were often issued at a majlis as-Samāʿ (assembly for
hearing Ḥadīth), the primary function of which was to verify the accuracy of the text
being read.115 In Muʿjam as-Samāʿāt ad-Dimashqiyyah, the name of Zaynab bint al-
Kamāl appears in thirty three certificates as a presiding authority, either alone or in
conjunction with other teachers over an assembly for hearing Ḥadīth.116 The Samāʿāt
were attached to the book studied. Often, they constituted the front-page of a collection or
a juz’ of Ḥadīths read out loud during a transmission session and/or copied.117 In the
Mashyakhah of Ibn ʿAbd ad-Dāʾim, one of the chains of transmitters has the name of
Saʿīdah bint ʿAbd al-Malik ibn Yūsuf ibn Muḥammad ibn Qudāmah al-Maqdisiyyah. The
place of transmission was the house of Ibn ʿAbd ad-Dāʾim in Qasyūn in the year
109
110
For her biography, see as-Sakhāwī, aḍ-Ḍawʾ, 12:81. For details on her career, see Asma Sayeed,
"Women and Ḥadīth Transmission: Two Case Studies from Mamluk Damascus," Studia Islamica 95
(2004): 82-87.
111
As-Sakhāwī, aḍ-Ḍawʾ, 2:74, 306, 323, 3:52, 144, 306, 469 (enumeration is according to ash-Shamela
library), 4:54, 315, 330, 5:43, 7:294, 8:80, 220, 9:167, 218, 11:102, 12:262.
112
Berkey, Transmission of Knowledge, 174
113
Adh-Dhahabī, Siyar, 23:133.
114
115
Asma Sayeed, "Women and Ḥadīth Transmission", 80.
116
Ibid.
117
Stefan Leder, et al. eds. Muʿjam as-Samāʿāt ad-Dimashqiyyah (Damascus: al-Maʿhad al-Faransī li ad-
Dirasāt al-ʿArabiyyah, 1996), introduction; Yehoshua Frenkel, "Women in Late Mamluk Damascus", 413.
For more on samāʿ, see R. Sellheim, "Samāʿ." (as a term in education) Encyclopaedia of Islam. Edited by:
P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online.
UNIVERSITEITSBIBLIOTHEEK LEIDEN. 11 March 2011:
http://www.encislam.brill.nl/subscriber/entry?entry=islam_COM-0992.
69
627/1229.118 In the Juzʾ of al-Muʾammal ibn ʾĪhāb, Amat al-Khāliq bint ʿAbd al-Laṭīf is
named in a samāʿāt certificate written in the desert, not far away from Cairo.119
5.5 Conclusion
From this overview, we can conclude that women shared, to some extent, in the
education process in the Mamluk period, though it was an informal education. We have
noticed that women participated actively in the learning of religious knowledge in their
early childhood and the dissemination of such knowledge at their advanced ages. With
regard to the years between childhood and seniority, they were not deemed worthy of
note by chroniclers and historians. There are two possible hypotheses. The first is that
women, following the religious rules that put some restrictions on their interaction with
men when they were of marriageable age, stopped attending public, co-educational
Ḥadīth sessions. At advanced ages, women convened classes for male and female
students as explained above.120
The second scenario is that women's careers in this domain largely paralleled
those of their male counterparts. That is, they may have continued their education in
study circles open to both men and women rather than in cloistered or segregated
settings.121 Occasionally, in biographical dictionaries we read a certain individual brought
his daughter to the Ẓāhiriyyah School, for example, to hear the recitation of the Ṣaḥīḥ of
al-Bukhāri.122 The school was attended by male and female students. The life of Ash-
Shaykhah Maryam, which will be dealt with below, will reveal more on this aspect.
118
Mashyakhat Abī Bakr ibn ʿAbd ad-Dāʾim takhrīj al-Birzālī, ed. Ibrāhīm Ṣaliḥ (Damascus, 1997), 98.
119
Juzʾ al-Muʾammal ibn ʾĪhāb, ed. Abū al-Fidāʾ ʿImād ibn Farrah, quoted by Frenkel, "Women in Late
Mamluk Damascus", 417. For other examples, see ibid., 417.
120
121
Ibid., 90.
122
As-Sakhāwī, aḍ-Ḍawʾ, 12:31. See above the example of as-Sakhāwī who heard from a woman in the
presence of her granddaughters and brothers.
70
Chapter Six
The Life and Career of Ash-Shaykhah Maryam
6.1. A Biographical Sketch

The woman whose life and principal work are the subject of this study, Ash-
Shaykhah Maryam al-Adhraʿīyyah, was born in the city of Cairo in 719/1319.1 In
medieval biographical dictionaries, we are offered only a few details of her educational
career.2 Nevertheless, by combining her biographical data with those of her teachers and
students, it is possible to construct a more complete picture. We also need to gain
additional information from other sources in order to explore an overall perspective of
Ash-Shaykhah Maryam’s milieu.
6.1.1. Her Name

Her full name was Ash-Shaykhah Maryam bint Aḥmad ibn Muḥammad ibn
Ibrāhīm ibn Ibrāhīm ibn Dāwūd ibn Ḥāzim al-Adhraʿī al-Miṣrī al-Ḥanafī. Ibn Ḥajar gives
her the kunyah of Umm ʿĪsā.3 Ash-Shaykhah Maryam's contemporary biographers do not
mention anything about her marital status. Therefore, it is not certain that the kunayh is a
real one or an honorary one, as her name is the same as that of Lady Maryam, mother of
Jesus.4
Concerning her nisbah of al-Adhraʿiyyah, sources tell us that Ash-Shaykhah
Maryam’s family descended from the Adhri(u)ʿāt (today’s Dirʿā)5, a village in Syria.
Many great scholars who belong to this family travelled to Egypt to learn Ḥadīth. As-
Sakhāwī lists the names of the people who have the nisbah of al-Adhraʿī. 6
1
In a footnote in al-Zirikli’s al-Aʿlām, her birth year is given as 721/1231. But most of her biographers
give it as 719/1319. Al-Zirikli, al-Aʿlām, (Beirut: Dār al-ʿIlm lil-Malāyīn, 2002), 7:210.
2
Her biography is available in the following works: Ibn Ḥajar al-ʿAsqalānī, Dhayl ad-Durar al-Kāminah,
ed. ʿAdnān Darwīsh (Cairo, 1992), 138; idem, Inbāʾ al-Ghumr bi Abnāʾ al-ʿUmr, ed. Ḥasan Ḥabashī
(Cairo: al-Majlis al-Aʿlā li ash-Shuʾūn al-Islāmiyyah, 1998), 2:245-6; idem, Al-Majmaʿ al-Muʾassis lil-
Muʿjam al-Mufahras, ed. Yūsuf ʿAbd ar-Raḥmān al-Marʿashlī (Beirut: Dār al-Maʿrifah, 1992), 2:559-571
(270); Ibn al-ʿImād, Shadharāt adh-Dhahab, 7:54; ʿUmar Riḍā Kaḥḥālah, Aʿlām an-Nisāʾ fī ʿĀlamay al-
Gharb wal-Islām (Beirut: Muʾassast ar-Risālah, 1959), 5:37; al-Ziriklī, Al-Aʿlam, 7:210; Taqī ad-Dīn ibn
ʿAlī al-Maqrīzī, Durar al-ʿUqūd al-Farīdah fī Tarājim al-Aʿyān al-Mufīdah, ed. Maḥmūd al-Jalīlī (Beirut:
Dār al-Gharb al-Islāmī, 2002), 3:469-470; as-Sakhāwī, aḍ-Ḍawʾ, 12:124 (757); Muḥammad ibn ʿAzzūz,
Juhūd al-Marʾah ad-Dimashqiyyah fī Riwāyat al-Ḥadīth (Damascus: Dār al-Fikr, 2004), 400-404; She is
listed in the obituaries for the year 805 in the work of Ibn Fahd al-Makkī, Laḥẓ al-Alḥāẓ bi Dhayl Ṭabaqāt
al-Ḥuffāẓ, printed as a supplementary to Tadhkirat al-Ḥuffāẓ, ed. Zakariyyah ʿUmayrāt (Beirut: Dār al-
Kutub al-ʿIlmiyyah, 1998), 1:142.
3
Ibn Ḥajar, Inbāʾ, 1:254.
4
One can give examples of female transmitters who had a kunyah though they were for sure unmarried.
Examples include Umm al-Kirām al-Marwaziyyah, Karīmah al-Marwaziyyah (d. 463/1070). There is a
reference in the biographies of Ḥabībah bint al-Zayn ʿAbd ar-Raḥmān ibn Muḥammad ibn Ibrāhīm that she
had the kunyah of Umm Muḥmmad though she did not get married. Ibn Ḥajar, Ad-Durar, 2:5-6 (1479)
quoting adh-Dhahabī. For more on her, see her biography no. 83 in Ash-Shaykhah Maryam’s Muʿjam.
5
Al-Ziriklī, al-Aʿlām, 3:131.
6
As-Sakhāwī, aḍ-Ḍawʾ, 11:183-184. The list includes: ʿAbd ar-Raḥmān ibn Aḥmad ibn Ḥamdān ibn
Aḥmad (d. 838/1434), Ḥasan (Ibn Ḥajar, Inbāʾ, 2:497) and Ḥusayn (d. 814/1411) (as-Sakhāwī, aḍ-Ḍawʾ,
3:152) sons of ʿAli ibn Muḥammad ibn ʿAbd ar-Raḥmān. Ḥasan had two sons, Aḥmad (d. 851/1447) (as-
71
No biographical dictionary provides any information about a possible husband.
Therefore, we cannot exclude that she was never married.
6.1.2 Ash-Shaykhah Maryam’s Father7

Maryam’s father was born in the year 686/1287. He excelled in the field of Fiqh,
its principles and the Arabic language. He was given the position of Iftāʾ (issuing legal
pronouncements) and teaching for many years. He also used to teach at al-Ḥākimī
Mosque. He acquired an ijāzah from Abū Ḥafṣ ʿUmar Ibn al-Qawwās (d. 698/1298),8
Abū al-Faḍl ibn ʿAsākir and al-ʿIzz Ismāʿīl ibn al-Farrāʾ (d. 729/1328). He attended the
assemblies of at-Taqī Sulaymān ibn Ḥamzah al-Ḥanbalī (d. 715/1315), al-Ḥasan al-
Kurdī, and Abū al-Ḥasan al-Wānī. He played a great role in his daughter’s education as
he brought her to the assemblies or meetings in which she heard scholars such as al-Wāni
and ad-Dabbūsī read works aloud. He died in 741/1341.
6.1.3 Ash-Shaykhah Maryam’s Mother

It is a general phenomenon that biographical dictionaries and chronicles are silent
on the issue of maternal descent or mothers.9 Therefore, it is not surprising that we are
told nothing about Ash-Shaykhah Maryam’s mother and her possible contributions to her
daughter’s education.
6.1.4 Ash-Shaykhah Maryam’s Brother

Ash-Shaykhah Maryam had a famed brother named Muḥammad. He was born in
738/1337. At the age of one, he was brought to Ḥadīth assemblies of Ṣāliḥ al-Ushnahī (d.
738/1337). He was also brought to hear Ḥadīths from aṣ-Ṣadr al-Maydūmī (d. 754/1353),
al-ʿIzz ibn Jamāʿah (d. 767/1365),10 and Abū al-Ḥaram al-Qalānisī (d. 765/1364).11 He
learned Ḥadīth from Shams ad-Dīn al-Mawṣilī (d. 765/1363).12 Many scholars, including
Ibn Ḥajar, heard Ḥadīths from him. He was appointed as the Shaykh of al-Jāmiʿ al-Jadīd
Sakhāwī, aḍ-Ḍawʾ, 1:276) and Al-Jammāl ʿAbd Allāh. Al-Jammāl ʿAbd Allāh had one son, al-Badr
Muḥammad (d. 888/1481) (as-Sakhāwī, aḍ-Ḍawʾ, 8:85), and one daughter, Khadījah, the wife of Abū Al-
Faḍl ibn Shaʿbān. Aḥmad, the son of Ḥasan had eight sons, Ibrāhīm, (as-Sakhāwī, aḍ-Ḍawʾ, 1:13) ash-
Shihāb Aḥmad (as-Sakhāwī, aḍ-Ḍawʾ, 1:210), Badr ad-Dīn Ḥasan (d. 880/1475) (as-Sakhāwī, aḍ-Ḍawʾ,
3:93), ʿAbd Ar-Raḥmān, Karīm ad-Dīn ʿAbd al-Karīm (as-Sakhāwī, aḍ-Ḍawʾ, 4:307), al-Kamāl
Muḥammad (d. 895/1489) (as-Sakhāwī, aḍ-Ḍawʾ, 6:304), al-Muḥḥib Yūsuf (as-Sakhāwī, aḍ-Ḍawʾ, 5:174),
and al-Zayn Abū Bakr (d. 885/1480) (as-Sakhāwī, aḍ-Ḍawʾ, 11:18-19). Ḥusayn the brother of Ḥasan ibn
ʿAlī ibn Muḥammad had a son called Badr ad-Dīn Muḥammad best known as Ḍufduʿ (as-Sakhāwī, aḍ-
Ḍawʾ, 11:176). Most of the above mentioned family members migrated to Cairo and settled there until their
death.
7
His biography is available in Jamāl ad-Dīn Abū al-Maḥāsin, ed. Muḥammad Muḥammad Amīn Ibn
Taghrībirdī, al-Manhal aṣ-Ṣāfī wal-Mustawfī baʿdal-Wāfī; 1:105 (CD edition) Ibn Ḥajar, ad-Durar, 1:240
(613).
8
For his biography, see adh-Dhahabi, Tārīkh al-Islām, ed. Bashshār ʿAwwād Maʿrūf (Beirut: Dār al-Gharb
al-Islāmī, 2003), 15:877.
9
Ibid., 259, note. 99.
10
ʿAbd al-ʿAzīz ibn Muḥammad ibn Ibrāhīm ibn Saʿd Allāh. For his biography, see Ibn Ḥajar, ad-Durar,
2:378-82.
11
12
Muḥammad ibn Aḥmad ibn ʿAbd ar-Raḥīm al-Mawṣilī. For his biography, see Ibn Ḥajar, ad-Durar,
3:325.
72
in Egypt and the Khatīb of Shīkhū Mosque. As-Sakhāwī is said to have been granted an
ijāzah from Muḥammad al-Adhraʿī. He died in 805/1402.13
6.1.5. Ash-Shaykhah Maryam’s Grandfather

Ash-Shaykhah Maryam’s grandfather, Muḥammad ibn Ibrāhīm, was born in
644/1246. He was brought to the assemblies of Ibn ʿAbd ad-Dāʾim and Ibn An-Nushbī
(d. 656/1256). He learned Fiqh from ar-Rashīd Saʿīd ibn ʿAlī ibn Saʿīd (d. 684/1285)14
and Ibn ash-Shammāʿ ʿImād ad-Dīn Muḥammad ibn ʿAbd al-Karīm ibn ʿUthmān al-
Mārdīnī (d. 676/1277).15 He taught at ash-Shibliyyah school and other schools in
Damascus. He traveled to Aleppo and stayed there for a while. In the year 705/1305, he
was appointed in the position of judgeship of Damascus. Then he traveled to Cairo and
stayed there until he died in 712/1312.16
What we notice from this brief sketch is that both Ash-Shaykhah Maryam and her
brother heard from al-Maydūmī which reflects their father's concern for their education.17
6.2. The Collections Transmitted by Ash-Shaykhah Maryam

As noted above, the Muʿjam Ash-Shaykhah Maryam lacks the element of listing
the books and Ḥadīth collections that Ash-Shaykhah Maryam transmitted. However, this
information can be gleaned from other sources. Ash-Shaykhah Maryam is listed as
transmitting the following works:18
• the Ṣaḥīḥ collection of Muslim;
• Juzʾ al-Musalsal bil-ʾAwwaliyyah;
• the Mashyakhah of Abū al-Ḥasan al-Wānī (d. 727/1326) compiled by Abū al-
Ḥusayn ibn Aybak;
• Al-Arbaʿūn al-Buldāniyyah of as-Silafī (d. 576/1180);
• a minor Ḥadīth compilation (juzʾ) of Ḥasan ibn ʿArafah (d. 257/870);
• the first, second, third, fourth, sixth portions of the work entitled “Muʿjam Abī An-
Nūn Yūnus ibn Ibrāhīm ad-Dabbūsī (d. 729/1328)” compiled by al-Ḥasan ibn
Aybak;
• the first portion of the work entitled “Makārim al-Akhlāq” of aṭ-Ṭabarāni (d.
360/970);
• the seventh portion of the work entitled “Amālī al-Maḥāmilī”;
• a portion of the work entitled “Majlisā Abī ʿAbd ar-Raḥmān as-Sulamī wa Abū
Muḥammad ibn Bālawayh (d. 410/1019)”;
• a portion of the work entitled “Ḥadīth Manṣūr ibn ʿAmmār (d. 225/839)”;
13
14
For his biography, see Ṣalāḥ ad-Dīn Khalīl ibn Aybak aṣ-Ṣafadī, al-Wāfī bi al-Wafayāt, ed. Aḥmad al-
Arnaʾūṭ and Turkī Muṣṭafā (Beirut: Dār Iḥyāʾ at-Turāth al-ʿArabī, 2000), 15:153-4.
15
Ibn Kathīr, al-Bidāyah wa an-Nihāyah, 13:359-60.
16
Ibn Ḥajar, ad-Durar, 3/278 (738).
17
Al-Ziriklī mistakenly refers to Sitt al-Quḍāh Maryam bint ʿAbd ar-Raḥmān as the sister of Muḥammad
al-Adhraʿī while there is no relation between them. The same mistake has been committed by the editor of
the Muʿjam of Maryam who quoted al-Ziriklī without acknowledging him. Al-Ziriklī, al-Aʿlām, 7:210.
18
This list is taken from Ibn Ḥajar, al-Majmaʿ al-Muʾassis, 2:559-571, cf. ʿAzzūz, Juhūd, 400-404.
73
• the Juzʾ of Ibn Nujayd (d. 365/975)”;
• “Al-Muntaqā min al-Juzʾ al-Awwal min Ḥadīth Ibn Akhī Mīmī”;19
• the nineteenth and twentieth portions of the work entitled “al-Khilaʿiyyāt”;20
• a portion of the work entitled “Ḥadīth ʿAmr ibn Dīnar (d. 126/743)” compiled by
Abū Bakr ash-Shāfiʿī;
• “Juzʾ al-Arbaʿīn” of ath-Thaqafī compiled by al-Ḥaddād;21
• Al-Arbaʿūn of Imām al-Ḥaramayn (d. 478/1085)”;
• the ninth and tenth portions of the work entitled “ath-Thaqafiyyāt”;22
• a portion of the work entitled “Imlaʾ Maʿmar ibn al-Fākhir (d. 564/1168)”;
• the first portion of the work entitled “Amālī al-Maḥāmilī”23 with the narration of
Abū ʿUmar ibn Mahdī from him;
• the seventh and eighth portions of the work entitled “Ḥadīth Sufyān ibn ʿUyaynah
(d. 198/813)”;
• a portion of the work entitled “Fawāʾid al-Ḥāfiẓ Abī al-Faḍl Muḥammad ibn
Ṭāhir (d. 507/1113)”;
• a portion of the work entitled “Ḥadīth al-Anmāṭī24 wal-Qirmisīnī (d. 358/968)”;25
• a portion of the work entitled “Ḥadīth ad-Dabbūsī”;
• a portion of the work entitled “al-Juzʾ as-Sādis min Ḥadīth al-Mukhalliṣ (d.
394/1003)”;
• a portion which consists of six assemblies of the work entitled “Amālī Abī Saʿīd
An-Naqqāsh (d. 414/1023”;
• the “Arbaʿūn” collection of al-Bayhaqī;
• “Al-Arbaʿūn al-Buldāniyyah” of Abū ʿAlī al-Ḥasan ibn Muḥammad ibn
Muḥammad al-Bakrī (d. 656/1258);
• a portion of the work entitled “Sudāsiyyāt ar-Rāzī (d. 525/1130)”;
• a portion of the work entitled “Musnad Ṣuhayb” of Abū ʿAlī al-Ḥasan ibn
Muḥammad ibn aṣ-Ṣabbāḥ al-Zaʿfarānī (d. 369/979);
• a portion of the work entitled “Ḥadīth al-Ḥusayn ibn Yaḥyā ibn ʿAyyāsh al-Qaṭṭān
(d. 334/945)”;
• a portion of the work entitled “Ḥadīth ʿAbd Allāh ibn Jaʿfar ibn Aḥmad ibn Fāris
(d. 346/957)”;
• a portion of the work entitled “Ḥadīth al-Qāsim Naṣr ibn Aḥmad al-Marjī”;
• a portion of the work entitled “Ḥadīth Ibn al-Busrī (d. 474/1081)”;26
• a portion of the work entitled “Khamsah min Shuyūkh ad-Dabbūsī”;
• a portion of the work entitled “Muwāfaqāt Juzʾ adh-Dhuhalī”;27
• a portion of the work entitled “Muwafaqāt Abī Muṣʿab ʿan Mālik fil-Muwaṭṭaʾ”;
19
Abū al-Ḥusayn Muḥammad ibn ʿAbd Allāh ibn al-Ḥusayn ad-Daqqāq al-Baghdādī (d. 390/999).
20
A collection of 20 juzʾs of Ḥadīth written by Abū al-Ḥasan ʿAlī ibn al-Ḥasan al-Khilaʿī (d. 492/1098).
21
Aḥmad ibn Muḥammad ibn Aḥmad ibn Saʿīd al-Ḥaddād (d. 500/1106).
22
A collection of 10 juzʾs of Ḥadīth written by Abū ʿAbd Allāh al-Qāsim ibn al-Faḍl ibn Aḥmad ath-
Thaqafī (d. 489/1096).
23
Abū ʿAbd Allāh ibn Ismāʿīl al-Maḥāmilī (d. 330/941).
24
Muḥammad ibn ʿAbd Allāh ibn ʿAlī al-Anmāṭī.
25
Abū Isḥāq Ibrāhim ibn Aḥmad ibn al-Ḥasan.
26
Abū al-Qāsim ʿAlī ibn Aḥmad al-Baghdādī al-Bandār.
27
Abū al-Ḥasan ʿAlī ibn Ḥumayd ibn ʿAlī adh-Dhuhalī (d. 452/1060).
74
• the fourth portion of the work entitled “Ḥadīth Ibn Ziyād al-Qaṭṭān (d. 350/961)”
selected by ʿUmar al-Baṣrī;
• a portion of the work entitled “ʿAshrat Aḥādīth muntaqāh min al-Muntaqā min
Ḥadīth al-Layth (d. 175/791)” with the narration of ʿĪsā ibn Ḥammād from him;
• the book of “Al-Arbaʿīn li Muḥammad ibn Aslam”;
• a portion of the work entitled “Ḥikāyat al-Maṣqalī”;28
• the eleventh portion of the work entitled “Fawāʾid Abī aṭ-Ṭāhir Muḥammad ibn
Aḥmad ibn Naṣr adh-Dhuhalī (d. 367/977)”; and
• a portion of the work entitled “Muntaqā min Ḥadīth Abī Manṣūr ibn al-Wakīl wa
Abī Ḥafṣ ibn al-Ḥaytham wa Abī al-Qāsim al-Khallāf” with the narration of al-
Ḥāfiẓ Abū Bakr ibn Mardawayh from them.29
In addition to this list, Ibn Ḥajar provides us with another list in his al-Muʿjam al-
Mufahras,30 a collection of isnāds through which Ibn Ḥajar acquired authority to transmit
specific works. The list includes the following works which he heard from Ash-Shaykhah
Maryam or read to her:
• “Mukhtaṣar al-Muzanī (d. 264/877)”;31

• “Al-Muttafaq”32 of Abū Bakr Muḥammad ibn ʿAbd Allāh al-Jawzaqī (d.
388/998);
• the “Muṣannaf”33 and “Rafʿ al-Yadayn fī aṣ-Ṣalāh”34 of Ḥammād ibn Salamah;
• “Al-Farāʾiḍ”35 of Muḥammad ibn Naṣr al-Marūzī (d. 294/906);
• “Faḍāʾil al-Qurʾān al-ʿAzīm”36 of Abū ʿUbayd al-Qāsim ibn Sallām (d. 224/838);
• the “Musnad”37 of Isḥāq ibn Rāhawayh (d. 238/852);
• the “Musnad”38 of Abū Bakr ibn Abī Shaybah (d. 235/849);
• “Muʿjam aṣ-Ṣaḥābah”39 of Abū al-Qāsim al-Baghawī (d. 317/929);
• the “Musnad”40 of Abū Bakr al-Bazzār (d. 292/905); “ʿUlūm al-Ḥadīth”41 of al-
Ḥākim An-Nīsābūrī (d. 378/988); “al-ʿIlal”42 and “at-Tamyīz”43 both of al-
Bukhārī (d. 256/869);
28
ʿAlī ibn Shujāʿ ibn Muḥammad al-Maṣqalī (d. 443/1051).
29
ʿAzzūz, Juhūd, 400.
30
Ibn Ḥajar, al-Muʿjam al-Mufahras, ed. Muḥammad Shakkūr al-Mayādīnī (Beirut: Muʾassasat ar-Risālah,
1998).
31
Ibid., 41.
32
Ibid., 48.
33
Ibid., 50.
34
Ibid., 61
35
Ibid., 71.
36
Ibid., 106.
37
Ibid., 131.
38
Ibid., 135.
39
Ibid., 135.
40
Ibid., 139.
41
Ibid., 153.
42
Ibid., 158.
43
Ibid., 160.
75
• “Al-Jarḥ wa at-Taʿdīl”44 and “al-Ikhwah wal-Akhawāt”45 both of Ibn Abī Ḥātim
ar-Rāzī (d. 327/938);
• “Asmāʾ aṣ-Ṣaḥābah”46 of Muḥammad ibn ʿAbd ar-Raḥmān ad-Daghūlī;
• “Al-Maʿārif”47 of Ibn Qutaybah ad-Dīnawārī (d. 276/889);
• “Tārīkh Miṣr”48 of Abū Saʿīd ʿAbd ar-Raḥmān ibn Aḥmad ibn Yūnus ibn ʿAbd
al-Aʿlā;
• a portion of the work entitled “Ḥadīth Ibn al-Muqayyar”;49
• “Kifāyat al-Mutaʿabbid”50 of ʿAbd al-ʿAẓīm ibn ʿAbd al-Qawī al-Mundhirī (d.
643/1246);51
• “Dīwān al-Mutanabbī”52; and
• the “Musnad”53 of al-Ḥasan ibn Sufyān An-Nasawī (d. 303/915).
• In the Thabat of Shaykh Ṣubḥi ibn Jāsim al-Badrī as-Samarrāʾī, Ash-Shaykhah
Maryam is quoted in the isnād of the transmission of Ibn Abī Ḥātim's al-ʿIlal.54
She is also quoted in the isnād of Imām Muslim’s Maʿrifat al-Akhbār, Kitāb al-
Kunā, Kitāb al-Waḥadān, and Kitāb al-Ikhwah wal-Akhawāt.55
From this listing of books, it is clear that Ash-Shaykhah Maryam's most notable
lectures have given attention to Imām Muslim's collections of Ḥadīth. However, she was
also famous for other collections. First and foremost among these, is al-Ḥadīth al-
Musalsal bil-Awwaliyyah. Ibn Ḥajar is noted for having heard the recitation of al-
ʾAwwaliyyah from her, among others. In this genre, the distinctive conditions of
transmission relate to the practice that the first Ḥadīth that the teacher relates to the
receiving person be the same Ḥadīth in a chain of first presentations from teacher to
receiver, using the famous Ḥadīth of ar-Raḥmah.56
6.3. Transmission of Certain Ḥadīth Collections to Ash-Shaykhah Maryam

Ibn Ḥajar, in his Al-Muʿjam al-Mufahras and al-Majmaʿ al-Muʾassis, did not only
mention the collections that he transmitted from Ash-Shaykhah Maryam, but also how
those collections had been transmitted to her. Ibn Ḥajar confirms that Ash-Shaykhah
Maryam was a reliable authority for different Ḥadīth compilations from diverse genres.
44
Ibid., 166
45
Ibid., 167.
46
Ibid., 167.
47
Ibid., 177.
48
Ibid., 178.
49
Ibid., 365.
50
Ibid., 403.
51
Abū ʿAbd Allāh Muḥammad ibn Muḥammad ibn Sulaymān al-Fāsī, Ṣilat al-Khalaf bi mawṣūl as-Salaf,
ed. Muḥammad Ḥijjī (Beirut: Dār al-Gharb al-Islāmī, 1998), 1:346.
52
Ibid., 417.
53
Ibid., 138
54
Niʿmat al-Mannān fī Asānīd Shaykhina Abī ʿAbd ar-Raḥmān, ed. Muḥammad ibn Ghāzī ibn Dāwūd al-
Baghdādī. 1:21.
55
Ibid., 1:22.
56
John O. Voll, "ʿAbdallāh ibn Sālim al-Baṣrī and 18th Century Ḥadīth Scholarship." Die Welt des Islam
42, no. 3 (2002): 362. An example of how this process is reported can be found in the first biography of
Ash-Shaykhah Maryam's Muʿjam.
76
Among the works that Ash-Shaykhah Maryam transmitted are major Ḥadīth
collections, including the Ṣaḥīḥ of Muslim which she heard from her teacher Al-Wādī
Āshī. She also heard from her teacher al-Wānī his Mashyakhah along with the following
works: the Juzʾ of Ibn ʿArafah, the Makārim al-Akhlāq of aṭ-Ṭabarānī, the Amālī of al-
Maḥāmilī, the two Majlis of Abū ʿAbd ar-Raḥmān as-Sulamī and Abū Muḥammad ibn
Bālūwayh, the Ḥadīth of Manṣūr ibn ʿAmmār, the Juzʾ of Ibn Nujayd, al-Muntaqā min
al-Juzʾ al-Awwal min Ḥadīth Ibn Akhī Mīmī, the Al-Arbaʿīn of ath-Thaqafī, the Al-
Arbaʿūn of Imām al-Ḥaramayn, the Thaqafiyyāt, the Fawāʾid of Abū al-Faḍl Muḥammad
ibn Ṭāhir, the Ḥadīth of al-Anmāṭī and al-Qirmīsīnī, the Al-Arbaʿūn as-Sughrā al-
Mukharrajah fī Aḥwāl ʿIbādi-llāhi taʿālā wa Akhbārihim of al-Bayhaqī, the Al-Arbaʿūn
al-Buldāniyyah, the Musnad of Ṣuhayb, the Ḥadīth of ʿAbd Allāh ibn Jaʿfar ibn Aḥmad
ibn Fāris, and the Muwāfaqāt of the Juzʾ of adh-Dhuhalī, the Ḥikāyāt of al-Maṣqalī.57
Ash-Shaykhah Maryam heard from her teacher ad-Dabbūsī his Muʿjam, along
with the following works: the Khilaʿiyyāt, the Ḥadīth of ʿAmr ibn Dīnār, the Amālī of al-
Maḥāmilī, the Ḥadīth of Sufyān ibn ʿUyaynah, the Imlāʾ of Maʿmar ibn Khālid, the
Ḥadīth of al-Mukhalliṣ, the Amālī of Abī Saʿīd ibn An-Naqqāsh, the Sudāsiyyāt of ar-
Rāzī, the Ḥadīth of al-Ḥusayn ibn Yaḥyā ibn ʿAyyāsh al-Qaṭṭān, the Ḥadīth of Abī al-
Qāsim Naṣr ibn Aḥmad al-Marjī, the Muwāfqāt of Abī Muṣʿab, the ʿAshrat Aḥādith
muntaqāh min al-muntaqā min Ḥadith al-Layth, the Al-Arbaʿūn of Muḥammad ibn
Aslam, the Fawāʾid of Abī aṭ-Ṭāhir Muḥammad ibn Aḥmad ibn Naṣr adh-Dhuhalī, and
the Muntaqā min Ḥadīth Manṣūr ibn al-Wakīl wa Abī Ḥafṣ ibn al-Haytham wa Abī al-
Qāsim al-Jallāb.58 From her teacher al-Ḥajjār, Ash-Shaykhah Maryam heard the Ḥadīth
of Ibn Ziyād al-Qaṭṭān intiqā ʿUmar al-Baṣrī.59
From the above illustration, we can conclude that two teachers figure prominently
in the transmission of Ḥadīth collections to Ash-Shaykhah Maryam. These two teachers
are al-Wānī and ad-Dabbūsī. Ibn Rāfiʿ mentions that al-Wānī lived until he became a
coveted authority among the surviving scholars.60 Ibn Ḥajar also comments on this by
saying that Ash-Shaykhah Maryam heard a lot form al-Wānī and ad-Dabbūsī.61 In the
Durar, he asserts that Ash-Shaykhah Maryam transmitted Ḥadīth to him from al-Wānī
through attending al-Wānī’s auditions.62 Ad-Dabbūsī and al-Wānī were a sought-after
source, as they were among those from whom Ibn Kathīr, the famous commentator on the
Qurʾān, heard Ḥadīths,63 was the last to transmit from Ibn al-Muqayyar by hearing Ḥadīth
from him.64 All this affirms that Ash-Shaykhah Maryam's reputation rested partly on her
link to both ad-Dabbūsī and al-Wānī.
In addition to al-Wāni and ad-Dabbūsī, there are two other teachers who played a
great role in Ash-Shaykhah Maryam's career, namely al-Wādī Āshī (749/1338)65 and al-
57
Ibn Ḥajar, al-Majmaʿ al-Muʾassis, 2:560-70.
58
Ibid.
59
Ibid.
60
61
As-Sakhāwī, aḍ-Ḍawʿ, 12:124
62
63
64
Ibn Ḥajar al-ʿAsqalānī, Tabṣīr al-Muntabih bi Taḥrīr al-Mushtabih, ed. Muḥammad ʿAlī an-Najjār
(Beirut: al-Maktabah al-ʿIlmiyyah, n.d.), 568.
65
His full name is Muḥammad ibn Jābir ibn Muḥammad ibn Qāsim ibn Aḥmad ibn Ibrāhīm ibn Ḥassān al-
Wādi Āshī. See biography no. 229; Ibn Ḥajar, ad-Durar, 3:413-4.
77
Ḥajjār (730/1329).66 Al-Wādī Āshī is best known as Ibn Jābir or Ṣāḥib ar-Riḥlatayn (the
one who made two journeys). His nisbah is taken from his origin in the Andalusian city
of Guadix.
Al-Ḥajjār, from the city of Damascus, was a famous transmitter of Ḥadīth.

Students from all countries travelled to hear him. We are told that when he died, the level
of scholarship declined.67 He was among those who had heard the Ṣaḥīḥ from Ibn al-
Zabīdī (d. 649/1251), another prominent muḥaddith. Al-Ḥajjār's repute was such that he
narrated the Ṣaḥīḥ of al-Bukuārī no less than seventy times in Damascus, aṣ-Ṣāliḥiyyah,
Cairo, Ḥamāh, Baʿlabakk, Ḥomṣ, Kafr Baṭnā, and other surrounding regions.68 Finally, it
is safe to conclude that Ash-Shaykhah Maryam's appearance in the abovementioned
isnāds signifies that she acquired permission to transmit these works.
The subjects covered by these compilations underscore that her reputation was
based on the transmission of a range of works in diverse areas of Islamic knowledge. She
transmitted personal collections of Ḥadīth, Musnads, al-Amālī, al-Arbaʿūn, al-Fāwaʾid,
al-Muwāfaqāt, and Sudāsiyyāt. This list includes works on ascetic piety, such as the book
of Makārim al-Akhlāq of aṭ-Ṭabarānī. Ash-Shaykhah Maryam also transmitted
mashyakhas, such as the mashyakhah of her teacher al-Wānī.
6.4. The Beginning of Ash-Shaykhah Maryam’s Education

As mentioned before, Ash-Shaykhah Maryam's father brought her to the
assemblies of Ḥadīth scholars, but it is not clear at what age exactly. However, in the
Muʿjam, there is a reference to two teachers who died in the year 722/1322 when Ash-
Shaykhah Maryam was three.69 In the Dhayl at-Taqyīd, al-Fāsī mentions that Ash-
Shaykhah Maryam heard from al-Wānī when she was five.70 This indicates that Ash-
Shaykhah Maryam’s career as a muḥaddithah began surprisingly early.
Five of Ash-Shaykhah Maryam’s teachers are named in the biographical sources,
and by the time she was sixteen, all of them had died. Al-Wānī died by the time she was
nine, ad-Dabbūsī when she was ten, al-Ḥalabī when she was sixteen, at-Taqī aṣ-Ṣāʾigh
when she was six, and al-Ḥajjār71 when she was eleven. She was the last to transmit from
66
His full name is Aḥmad ibn Abī Ṭālib ibn Niʿmah ibn Ḥasan ibn ʿAlī ibn Bayān aṣ-Ṣāliḥī al-Ḥajjār. See
biography no. 14; Ibn Ḥajar, ad-Durar, 1:142-3.
67
Ruth Roded, Women in Islam and the Middle East: A Reader (New York: I.B. Tauris & Co.Ltd, 1999),
133.
68
69
70
Taqī ad-Dīn Abū aṭ-Ṭayyib Muḥammad ibn Aḥmad al-Makkī al-Fāsī, Dhayl at-Taqyyīd fi Ruwāt as-
Sunan wal-Masānīd, ed. Kamāl Yūsuf al-Hūt (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1990), 1:64.
71
The editor of as-Sakhāwī’s aḍ-Ḍawʾ al-Lāmiʿ, on which Ash-Shaykhah Maryam’s biographies in other
sources is based, mistakenly read the text "wa ajāza lahā at-Taqī aṣ-Ṣāʾigh wa ghayruhu min musnidī Miṣr
wal-Ḥijāz, wa ghayruhu minal-ʾAʾimmah bi Dimashq." The context suggests that at-Taqī aṣ-Ṣāʾigh and
other scholars from Egypt granted her an ijāzah, al-Ḥajjār and other scholars from Damascus also granted
her an ijāzah. So the text should be read as follows: "wa ajāza lahā at-Taqī aṣ-Ṣāʾigh wa ghayruhu min
musnidī Miṣr, wal-Ḥajjār wa ghayruhu minal-aʾimmah bi Dimashq." The only editor who read it this way
is Ḥasan Ḥabashī, the editor of Ibn Ḥajar’s Inbāʾ al-Ghumr. He gave the reason for this reading as that
Ash-Shaykhah Maryam is not reported to have traveled to al-Ḥijāz. Ibn Ḥajar, Inbāʾ al-Ghumr, 2:254, note
5.
78
most of these scholars.72 Abū al-ʿAlāʾ al-Faraḍī (d. 700/1300), heard Ḥadīths from ad-
Dabbūsī (d. 729/1328) and Ash-Shaykhah Maryam heard also from ad-Dabbūsī. There is
a span of 100 years between their deaths. This is an example of what is known in Ḥadīth
literature as as-Sābiq and al-Lāḥiq (early and late students of transmitters).73 Al-Fāsī
asserts that Ash-Shaykhah Maryam was a unique example of the Egyptian teachers in this
regard.74 Ibn aṣ-Ṣalāḥ defines this category of Ḥadīth as "those from whom two
transmitters relate, one early and one late, with a great difference between their dates of
death. So, there is a great difference in the time interval between them. Both transmit
from the same person, even if the later one of them is not regarded as a contemporary of
the first or a member of his generation."75
There is a reference in the sources to a certain Nāsir ad-Dīn ibn Samʿūn76 as one
of her teachers, but no biographical information is found in the Muʿjam or any other
source except in al-Zirlikī’s al-Aʿlām.77
From the entries of Ash-Shaykhah Maryam in different biographical dictionaries,
it is clear that she began her education, especially attending the auditions of scholars, at
an early age. She mentions in the Muʿjam that she heard a certain Ḥadīth from her teacher
Abū An-Nūn ad-Dabbūsī in the year 726/1325, i.e. when she was seven.78
The phenomenon of transmission authority passing from the very old to the very
young has been observed during the Mamluk period.79 Sayeed observed: “Written
transmission enabled individuals who could not independently participate in the oral
transmission of knowledge to do so. For example, fathers could obtain certification for
young children who had not yet acquired the ability to speak, read, or write, and husbands
could do the same for wives and daughters who were less likely to undertake long
journeys to seek out scholars. In cases where infants and toddlers were brought to hear
texts to maintain the façade of oral transmission, it was the written text and not the
hearing of it by fledglings that guaranteed the accurate transfer of knowledge. Due to the
prevalent notion that the written text would guarantee what orality and memory had for
the early generations of Muslims, even unborn children could participate in this liberal
transfer of authority.”80
It is difficult to imagine that those who were granted ijāzahs at an early age
meaningfully studied or even memorized (without comprehension) the works for which
they were granted certificates before the age of five.81
The number of female teachers mentioned in the Muʿjam is twenty-eight out of
three hundred and nineteen.82 The death dates of four of them are unknown.83 The
72
Ibn Ḥajar, Inbāʾ al-Ghumr, 2:254.
73
Al-Maqrīzī, Durar al-ʿUqūd, 470.
74
Al-Fāsī, Dhayl at-Taqyyīd, 1:65.
75
Ibn aṣ-Ṣalāḥ, An Introduction, 235. Al-Khaṭīb al-Baghdādī has a book on this category of Ḥadīth titled:
As-Sābiq wal-Lāḥiq fī tabāʿudi mā bayna wafāti rāwiyyan ʿan shaykhin wāḥid, ed. Muḥammad ibn Maṭar
al-Zahrānī (Riyadh: Dār aṣ-Ṣamīʿi, 2000).
76
See as-Sakhāwī, aḍ-Ḍawʾ, 12:124; Ibn Ḥajar, Inbāʾ al-Ghumr, 2:254; Ibn Ḥajar, Dhayl ad-Durar al-
Kāminah, 138.
77
His name is Muḥammd ibn Aḥmad in Samʿūn (d. 737/1337). He was a mathematician and an
astronomer. Al-Zirilkī, al-Aʿlām, 5:325.
78
79
Asma Sayeed, "Women in Ḥadīth Transmission”, 88.
80
Asma Sayeed, Shifting Fortunes, 238-9.
81
For more on this point see 6.6. below.
79
confirmed death dates for the other female teachers indicate that Ash-Shaykhah
Maryam's contact with them must have occurred when she was young; Ḥafṣah bint
ʿUbayd and Sharīfah bint Abī al-Barakāt died by the time Ash-Shaykhah Maryam was
five, Lawzah bint ʿAbd Allāh by the time she was six, Dunyā bint Yūsuf al-Hakkārī by
the time she was seven, Zaynab bin ʿAbd Allāh by the time she was twelve, Muʾnisah
bint ʿAlī by the time she was thirteen, Ḥabībah bint ʿAbd ar-Raḥmān al-Maqdisiyyah,
Khadījah bint Ibrāhīm al-ʿAsqalānī and Fātimah bint Fakhrāwar by the time she was
fourteen, Sitt ash-Shām Khadijah bint ʿAlī, Sitt al-ʿAbīd bint ʿUmar ibn Abī Bakr ad-
Dunaysīr, Fāṭimah bint ʿAbd ad-Dāʾim, and Khadījah bint ʿUthmān ibn at-Tuzarī by the
time she was fifteen, Sitt al-ʿUjm Fāṭimah bint Muḥammad by the time she was eighteen,
Khadījah bint Fakhrāwar and Sitt al-ʿArab ʿĀishah bint ʿAlī aṣ-Ṣanhājī by the time she
was twenty.84
Upon comparison with male biographies in the same Muʿjam, it is worth noting
that the criteria used to justify the inclusion of these female teachers are the same as those
used in the case of the male teachers. Female teachers included in the Muʿjam are
described as being from families which were known for a tradition of learning and
producing religious knowledge.
Ash-Shaykhah Maryam heard Ḥadīths from teachers who were skilled in the field
of medicine.85
From one of the extracts mentioned in the Muʿjam, we learn that Ash-Shaykhah
Maryam happened to travel to Damascus before the year 736/1335 to take Ḥadīth from
ʿAbd ʿAl-Azīz ibn ʿAbd Al-Laṭīf al-Ḥarrānī86, and maybe other scholars, as the Muʿjam
has so many teachers who either lived or died in Damascus.
Ash-Shaykhah Maryam received Ḥadīth also from four members from as-Sunhājī
family. She heard from Muʾnisah bint ʿAlī,87 her son ʿAbd Allāh ibn ʿAlī ibn ʿUmar aṣ-
Ṣunhājī,88 ʿĀʾishah bint ʿAlī ibn ʿUmar aṣ-Ṣunhājī,89 Khadījah bint ʿAlī ibn ʿUmar aṣ-
Ṣunhājī,90 and Hājar bint ʿAlī ibn ʿUmar aṣ-Ṣunhājī.91 The sources tell us this family had
their origins in the Maghrib.92 Some members of this family lived in Egypt, for example,
ʿĀʾishah died in Egypt,93 and Hājar used to teach in Cairo.94
82
See biographies no. 63, 66, 69, 83, 89, 91, 92, 93, 94, 95, 97, 98, 99, 100, 101, 102, 103, 112, 192, 19٥5,
196, 197, 198, 199, 200, 304, and 308.
83
84
For the sources, see the notes in our appended edition.
85
Ibn Ḥajar comments on Muḥammad ibn ʿUthmān ibn Aḥmad ibn ʿUthmān al-Miṣrī that he belonged to
family famous for practicing medicine. See biography no. 255. See also biography no. 206.
86
Biography no. 146.
87
Biography no. 304.
88
Biography no. 128.
89
Biography no. 192.
90
Biography no. 94.
91
Biography no. 308.
92
Adh-Dhahabī, Siyar, 19:264.
93
Ibn Ḥajar, Ad-Durar, 2:237 (2089).
94
80
6.5. Ash-Shaykhah Maryam’s Students
Although it is likely that Ash-Shaykhah Maryam convened assemblies for many
students, she appears in the biographies of twenty-three students; three of them are
female students. Twenty of these students are culled from as-Sakhāwi’s aḍ-Ḍawʾ.
Ash-Shaykhah Maryam's Male Students

Ash-Shaykhah Maryam's teaching career has left few traces in published sources.
Like many scholars, students of Ḥadīth sought out Ash-Shaykhah Maryam's transmission
authority. Ibn Ḥajar al-ʿAsqalānī is perhaps her best-known student. Adh-Dhahabī
confirms that Ibn Ḥajar heard the Ṣaḥīḥ collection of al-Bukhāri from a group of
Egyptian scholars including Ash-Shaykhah Maryam after the year 790/1388,95 i.e. when
Ash-Shaykhah Maryam was over seventy.
The author of Dhayl at-Taqyīd, Abū aṭ-Ṭayyib Muḥammad ibn Aḥmad al-Makkī
al-Fāsī (d. 832/1428) was also another famous student. In his autobiography, he
mentioned some books that he transmitted on the authority of Ash-Shaykhah Maryam
such as al-Arbaʿūn al-Buldāniyyah of as-Silafī, al-Arbaʿūn ath-Thaqafiyyah and the Juzʾ
of al-Ḥasan ibn ʿArafah.
In his al-Buldāniyyāt, as-Sakhāwī gave the name of Abū al-ʿAbbās Aḥmad ibn
Muḥammad ibn Yūsuf al-ʿUqbī (d. 861/1456)96 as one of those who heard from Ash-
Shaykhah Maryam.97 Ibrāhīm ibn ʿAbd Allāh ibn Aḥmad ibn ʿAlī al-ʿIryānī (d.
852/1448) is said to have been brought to the assembly of Ash-Shaykhah Maryam.98 Ibn
Abī al-Iṣbiʿī Ḥusayn ibn ʿAlī ibn Yūsuf (d. 856/1452) was granted an ijāzah by Ash-
Shaykhah Maryam ca.788/1386).99 Aḥmad ibn Yaʿqūb al-Iṭfīḥī, who was born in the year
790/1388, was brought to hear Ḥadīths from Ash-Shaykhah Maryam.100 Khalīl ibn
Muḥammad ibn Muḥammad al-Ashqar (d. 820/1417) read Ḥadīth in the presence of Ash-
Shaykhah Maryam.101 Ash-Shaykhah Maryam was credited with giving an ijāzah to ʿAbd
as-Salām ibn Dāwūd ibn ʿUthmān al-Maqdisī (d. 850/1446).102
ʿAbd al-Ghannī ibn Ibrāhīm ibn Aḥmad al-Barmāwī (d. 856/1452) was brought
by his father to hear Ḥadīths from Ash-Shaykhah Maryam.103 Muḥammad ibn
Muḥammad ibn ʿAlī al-Ḥarīrī (d. 864/1459)104 and Abū Bakr ibn Aḥmad ibn ʿAbd Allāh
al-Zakī (d. 838/1434) also heard Ḥadīths from Ash-Shaykhah Maryam.105
Bulliet notes a trend among Ḥadīth teachers to have young students, particularly
in their final years of teaching. The teachers that Ḥadīth students had at a young age
95
Adh-Dhahabī, Dhayl Tadhkirat al-Ḥuffāẓ, ed. Zakariyyah ʿUmayrāt (Beirut: Dār al-Kutub al-ʿIlmiyyah,
1998), 1:220. See also, Ibn Fahd al-Makkī, Laḥẓ al-Alḥāẓ bi Dhayl Tadhkirat al-Ḥuffāẓ, 1:211.
96
On him, see As-Sakhāwī, aḍ-Ḍawʾ, 2:212-2.
97
As-Sakhāwī, al-Buldāniyyāt, ed. Ḥusām ibn Muḥammad al-Qaṭṭān (Saudi Arabia: Dār al-ʿAṭāʾ, 2001),
86.
98
Ibid., 1:70-71.
99
Ibid., 2:245 (682).
100
Ibid., 2:245.
101
Ibid., 2:202
102
103
Ibid., 4:245.
104
Ibid., 9:148.
105
Ibid., 11:19.
81
appear frequently in their biographies.106 In Ash-Shaykhah Maryam's case, we are told
that she gave a certificate to Muḥammad ibn Mūsā ibn ʿAli al-Yāfiʿī (d. 823/1420) when
he was young.107
Ash-Shaykhah Maryam's reputation attracted students traveling in the search of
knowledge to her study circles. The Damascene scholar Muḥammad ibn Aḥmad ibn
Qamāqim (d. 864/1459) heard Ḥadīth from her during his travels to Cairo.108 The Meccan
scholar ʿAbd al-Qādir ibn Muḥammad ibn Aḥmad al-Fāsī (d. 827/1423) traveled with his
brother ʿAbd al-Laṭīf (d. 822/1419) to Cairo also to hear Ḥadīth from Ash-Shaykhah
Maryam and other scholars of Ḥadīth.109 Another Meccan scholar, Muḥammad ibn
Muḥammad ibn Aḥmad ibn Ẓahīrah (d. 802/1399) traveled to Cairo and he heard Ḥadīth
from Ash-Shaykhah Maryam during his travel.110
The Damascene scholar Muḥammad ibn ʿAbd Allāh ibn Aḥmad ibn Muḥammad
al-Qaysī (d. 842/1438) and the Meccan scholar Muḥammad ibn ʿAlī ibn Muḥammad ash-
Shaybī (d. 837/1433) were awarded an ijāzah by Ash-Shaykhah Maryam.111 The Meccan
scholar Idrīs ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (d. 832/1429) is reported to
have heard Ḥadīths from Ash-Shaykhah Maryam in Cairo.
Ash-Shaykhah Maryam is mentioned among a list of scholars who gave a
certification to Ibn Zabraq Aḥmad ibn Muḥammad ibn Yaʿqūb (d. 840/1436) ca.
788/1386.112 Muḥammad ibn ʿAlī ibn ʿAbd al-Karīm ibn Ẓahīrah, from Mecca, and ʿAbd
Allāh ibn Muḥammad ibn ʿĪsā at-Tāʾifī, from At-Tāʾif, (d. 840/1436) were also given an
ijāzah by Ash-Shaykhah Maryam ca. 794/1319.113
The death dates of these students indicate that they studied with her in her late
age. Ibn Ḥajar, for example, heard from her after the year 790/1388, i.e. when she was
over seventy.
Ash-Shaykhah Maryam's Female Students:

Ash-Shaykhah Maryam's teaching career continued until after the year 797/1395.
Ash-Shaykhah Maryam and her brother Muḥammad appear in the biography of Sitt al-
ʿIrāq bint Aḥmad ibn Muḥammad al-Bālisī (d. in Mecca 867/1462) as having awarded
her an ijāzah after the year 797/1395.114 Ash-Shaykhah Maryam also appears in the
biography of a Meccan, Ghuṣūn bint ʿAlī An-Nūwayriyyah (d. 855/1451).115 Ghuṣūn was
born in the year 794/1392, which means that her meeting with Ash-Shaykhah Maryam
must have taken place between the years 794 to 805. This is another indication of the
continuation of Ash-Shaykhah Maryam's teaching career until the beginning of her
eighties. Another female student is Hājar bint Muḥammad ibn Muḥammad al-Maqdisī (d.
106
Richard Bulliet, "The Age Structure of Medieval Education," Studia Islamica (1983), 105-17, quoted
from Asma Sayeed, Shifting Fortunes, 89.
107
As-Sakhāwī, aḍ-Ḍawʾ, 5:13 (enumeration is according to Ash-Shaamela library).
108
Ibid., 7:95.
109
Ibid., 4:322
110
Ibid., 9:5-6.
111
Ibid., 8:103, 9:13.
112
Ibid., 2:211
113
Ibid., 5:60, 8:191.
114
Ibid., 12:55.
115
Ibid., 12: 85.
82
874/1468), who is mentioned as having heard or attended the sessions of Ash-Shaykhah
Maryam.116
From the biographies of Ash-Shaykhah Maryam's students, we can figure out the
geographical extent of her reputation. Some of the students went to see Ash-Shaykhah
Maryam in Cairo and she met some of them in the cities of their origin. If Ash-Shaykhah
Maryam had not convened assemblies in such places, it is possible that her students
recounted her reputation after returning home from travels in which they encountered her.
A good reconstruction of Ash-Shaykhah Maryam's network of students and teachers
places her in the scholarly elite of Cairo. It also reveals her connection with scholars from
other cities.
Ash-Shaykhah Maryam’s teaching career indicates that in the intervening years
between her childhood and seniority, she must have continued her search for knowledge
by studying the works for which she was awarded ijāzahs to transmit for her students
without undertaking any teaching activities, i.e. she did not teach during the period of her
sexual maturity.
To conclude, the different accounts tell us that Ash-Shaykhah Maryam conducted
her activities in different settings with both men and women and after being authorized
by her teachers to transmit the knowledge she acquired from them, she would go on to
teach both men and women. This means that she was empowered by certain conditions
that did not see a gender barrier in acquiring religious knowledge and instructing others.
6.6. Elevation (ʿuluww)117

From the various narrations extracted in the Muʿjam, we notice that most of these
narrations are characterized by having shorter isnāds. This helps us understand the
phenomenon of elevation (ʿuluww). Students of Ḥadīth sought after older teachers who
had a (comparatively) shorter narrative string. Therefore, "Ḥadīth education must begin at
a young age for the chains of authorities to be shorter than one’s colleagues, because
one’s chances later in life as a teacher will depend on how short his chain of authorities
is."118
Throughout the Muʿjam, we encounter expressions like wa akhbarana bihi ʿāliyan
(this (ḥadīth) was narrated to us through a high isnād by…),119 hādhā ḥadīth ʿālin jiddan,
(this ḥadīth has a very high isnād),120 fa waqaʿa lanā badalan ʿāliyan (we reported this
ḥadīth through a higher isnād from another teacher than that of al-Bukhārī or Muslim's
116
Ibid., 12:132.
117
For a detailed discussion on elevation, see Asma Sayeed, Shifting Fortunes, 264-273. For the
morphology of the terms used by early Ḥadīth scholars to express elevation and its opposite, see Leonard
Librande, "The Categories of High and Low as Reflections on the Riḥlah and Kitābah in Islam," Der Islam
55 no. 2 (1978): 267-80. See also Eerick Dickinson, "Ibn aṣ-Ṣalāḥ Ash-Shaahrazūrī and the Isnād." Journal
of American Oriental Soceity 122 (2002): 481-505. The library of Leiden university has a good treatise on
elevation entitled "Faḍl al-aḥad fil-ʿilm bi-ʿulwwu as-Sanad" by Muḥammad ibn ʿAlī ibn Faḍl al-Ḥusaynī,
44 folio, (27)
118
Recep Sentruk, "Narrative Social Structure: Anatomy of the Ḥadīth Transmission Network, CE 610-
1505" unpublished Ph.D. dissertation, Colombia University, 1998), 102
119
See the Ḥadīths cited in biographies no. 1, 4, 27, 75, 133, 179, and 181.
120
See the Ḥadīth cited in biography no. 2.
83
teacher),121 ʿalā al-muwāfaqah122 or fa waqaʿa lana muwāfaqatan,123 (we reported this
ḥadīth from the teacher of, for example, Imām Muslim with a number of masters less
than the number of masters if he transmits from Imām Muslim directly.) This frequency
reflects Ash-Shaykhah Maryam’s quest for short isnāds. Searching out short isnāds
became a phenomenon. Therefore, the significance of the term isnād ʿālī (lit. "high" or
elevated chain of transmission) evolved to place emphasis on the number of narrators in a
chain over and above other considerations.124
On the elevated isnād, Ibn aṣ-Ṣalāḥ (d. 643/1245) remarked: "Seeking elevation in
Ḥadīth is a sunnah. For that reason, undertaking journeys was recommended. Aḥmad ibn
Ḥanbal said: "Seeking an elevated isnād is a sunnah from those who came before."
Indeed, we heard that in his final illness Yaḥyā ibn Maʿīn was asked, "What do you
desire?" He replied, "An empty house and an elevated isnād."125 Ibn aṣ-Ṣalāh went on to
clarify the importance of elevation by stating that: "Elevation keeps defectiveness away
from the isnād, because it is possible for defectives to come, either inadvertently or
deliberately, from every transmitter in the isnād. Therefore, a small number of
transmitters represents a small number of sources of defectiveness and a large number of
men represents a large number of sources of defectiveness."126
Of the five categories of elevation mentioned by Ibn aṣ-Ṣalāḥ, I will focus on the
third, related to the transmission of one or both of the Ṣaḥīḥs of al-Bukhārī and Muslim
or other famous authoritative books: the agreement (muwāfaqah), "substitutions" (abdāl),
"equivalence" (musāwah), and "hand-shaking" (muṣāfaḥah). These are types of
“elevation” which have become famous and are often referred to in the sources.127
The two sub-categories of “agreement” and “substitutions” are used frequently in
the Muʿjam. The technical term of “agreement” refers, for instance, to cases when a
Ḥadīth comes to you from the teacher who transmitted it to Imām Muslim with an
elevated isnād with fewer intermediaries than the Ḥadīth would have when you related it
through Imām Muslim from his teacher. An example of substitutions would be that for a
particular Ḥadīth the same elevation as described above comes to you from a teacher
other than the teacher of Imām Muslim.128 Of the first sub-category of elevation that is of
agreement, there are eight Ḥadīths mentioned in the Muʿjam. Of the second sub-category
of elevation of substitutions there are twenty-five examples mentioned throughout the
Muʿjam.
Sayeed notes that ar-Rāmahurmuzī and al-Ḥākim emphasized the importance of
travel, orality, and the personal exertion as conditions to obtain elevation. By that, they
were reflecting the standards and milieu familiar to the early scholars of Ḥadīth
transmission. But because these standards were observed strictly, women were barred
121
See the Ḥadīths cited in biographies no. 2, 5, 11, 22, 23, 28, 36, 37, 60, 64, 73, 75, 76, 102, 104, 110,
114, 122, 147, 175, 179, 180, 184, 305, and 311.
122
See the Ḥadīths cited in biographies no. 16, 88, 105, 132, 145, and 181. This is when one’s isnād was
identical to that of one of the great compilers beginning at the level of the shaykh of the compiler. Asma
Sayeed, Shifting Fortunes, 271, note 139.
123
See the Ḥadīths cited in biographies no. 20 and 21.
124
Asma Sayeed, Shifting Fortunes, 263.
125
Ibn aṣ-Ṣalāḥ, An Introduction, 183.
126
Ibid.
127
Ibid.
128
Ibid., 184.
84
from the field. However, from the end of the fifth to the seventh century, the very
definition of elevation was under revision and increasingly came to refer to a short chain
of transmission without the scrutiny of the type of transmission involved (oral or written)
and without taking into account whether the authority was granted directly or procured by
an intermediary.129 This change affected the possibility for women to acquire elevation in
Ḥadīth transmission.130
In the case of Ash-Shaykhah Maryam, her fame derived from her isnād of certain
Ḥadīths reported in al-Bukhārī, Muslim, Ibn Mājah, at-Tirmidhī, and an-Nasāʾī. The
Muʿjam highlights two specific categories of isnāds, i.e. an isnād which has nine
transmitters and an isnād which has ten transmitters. An example of the first is the
following narration:
“Ash-Shaykhah Maryam said: Abū An-Nūn informed us, Abū al-Ḥasan informed
him by way of ijāzah from al-Mubārak ibn al-Ḥasan, from Abī Muḥammad ibn ʿAbd
Allāh ibn Muḥammad that al-Kinānī and Ibn Ḥatatah transmitted to him that Abū al-
Qāsim al-Baghawī transmitted to them that Ṭālūt ibn ʿAbbād transmitted to him that
Faddāl ibn Jubayr transmitted to him that he heard Abū Umāmah Saʿd ibn ʿAjlān saying
that I heard the messenger of God (peace be upon him) saying: ‘If you guarantee me six
things on your part, I shall guarantee you Paradise. Speak the truth when you talk, keep a
promise when you make it, when you are trusted with something fulfill your trust, avoid
sexual immorality, lower your eyes, and restrain your hands from injustice.’"131
An example of the isnād with ten transmitters is the following Ḥadīth:
Abū Bakr ibn al-ʿIzz Ibrāhīm ibn Abī ʿUmar informed us by way of ijāzah that his
father, his uncle Abū al-Faraj, ʿAlī ibn Aḥmad, Aḥmad ibn Shaybah, ʿAbd al-Wahhāb ibn
an-Nāṣiḥ, and Abū Bakr al-Harawī said that Abū al-Yamān Zayd ibn al-Ḥusayn al-Kindī
and ʿUmar ibn Muḥammad ibn al-Muʾadhdhin said that Abū Bakr ibn Muḥammad ibn
ʿAbd Allāh al-Anṣāri informed them that Ḥumayd transmitted to him from Anas that he
said: "When the Prophet (peace be upon him) arrived in Madinah Umm Sulaym took me
to the Prophet and said: "O messenger of God, this is Anas an intelligent scriber, take him
to serve you." Anas said: 'The Prophet accepted me.'"132
Thus, Ash-Shaykhah Maryam's Muʿjam offers an authentic testimony to the
importance of seeking higher isnāds in Ḥadīth literature.
6.7. Methods of Receiving Ḥadīth

Ibn Ḥajar extracted one Ḥadīth or so with an elevated isnād from various works
that Ash-Shaykhah Maryam had been authorized to transmit. As mentioned above, the
Muʿjam is a valuable source for checking the authenticity of the Ḥadīths mentioned
throughout it. The Muʿjam includes 151 narrations. Of the 28 female teachers, from
whom Ash-Shaykhah Maryam received knowledge, Ibn Ḥajar quotes reports from 8
teachers only.133 In four cases, Ibn Ḥajar gives the beginning of the isnād but does not
129
Asma Sayeed, Shifting Fortunes, 267-8
130
Ibid., 272.
131
Entry no. 3. The narration is reported in aṭ-Ṭabarī, al-Muʿjam al-Awsaṭ, 6:94 (2638). Enumeration is
according to Shamela library.
132
Enrty no. 119. The narration is reported in ʿAbd ar-Raḥīm ibn al-Ḥusayn ibn ʿAbd ar-Raḥmān al-ʿIrāqī,
Al-Arbaʿūn al-ʿUshāriyyah, ed. Badr ʿAbd Allāh al-Badr (Beirut: Dār ibn Ḥazm, 1993), 1:160.
133
See biograophies no. 83, 92, 99, 102, 195, 196, 198, and 308.
85
complete it. Ibn Ḥajar cites 16 reports from Ash-Shaykhah Maryam’s teachers al-Wānī
and ad-Dabbūsī; 8 from each.134 This is an indication of the close relation she had with
both teachers and the role they played in her education. In one case, Ash-Shaykhah
Maryam provided Ibn Ḥajar with an extract which she transmitted through five isnāds.135
Though most of the reports were considered as authentic, Ibn Ḥajar cites one Ḥadīth and
gives the ruling that it has a weak isnād,136 and on another report, he says: “This is a
mawqūf (halted Ḥadīth) and scholars doubted its isnād.”137 Ibn Ḥajar extracts one report
through an isnād which has a teacher, his brother, and their father,138 and another one
which has a teacher, his father, and Ash-Shaykhah Maryam transmitted it from them
based on an ijāzah which they conferred on her.139 She also received Ḥadīth from two
brothers such as Aḥmad ibn ʿAlī al-Kulwatātī140 and Abū Bakr ibn al-Kulwatātī;141
Aḥmad ibn Ruḍwān al-Zinhār142 and his maternal brother Muḥammad ibn ʿAbd al-Ḥaqq
ibn Shaʿbān ash-Shayyākh;143 ʿAtīq ibn ʿAbd ar-Raḥmān al-Makkī144 and Muḥammad
ibn ʿAbd ar-Raḥmān al-Makkī;145 Abū al-Fatḥ al-Yaʿmurī146 and Abū Saʿīd al-
Yaʿmurī.147 This suggests the role of kinship networks in the transmission of Ḥadīth.
Ash-Shaykhah Maryam also included an incomplete report which she heard from a
teacher and his uncle.148
Throughout the Muʿjam, Ibn Ḥajar, quoting the samāʿāt and ijāzāt which had
been provided to him by Ash-Shaykhah Maryam, provides the different methods by
which Ash-Shaykhah Maryam received Ḥadīth from her teachers. He uses expressions
like akhbaranā (informed us) and ḥaddathanā (transmitted to us) to indicate the
transmission of Ḥadīth through samaʿ (audition). Ibn aṣ-Ṣalāḥ views that this type of
transmission is the most elevated according to the majority of scholars.149 On the different
expressions used to indicate this type of transmission, Ibn aṣ-Ṣalāḥ quotes al-Qāḍī ʿIyāḍ
as saying: "There is no dispute that in reference to this form of taking up Ḥadīth, it is
permissible for the student who heard the teacher to say, 'He transmitted to us'
(ḥaddathanā), 'He informed us' (akhbaranā), 'He told us' (anbaʾanā), (I heard X saying'
(samiʿtu fulānan yaqūlu), X said to us' (qāla lanā fulān), 'X mentioned to us' (dhakara
134
See biogrpahies no. 2 and 3.
135
See the extract mentioned in biogrpahy no. 278.
136
The Ḥadīth reads: "ʿAllamanī rasūl Allāh alfa bābin kullu bābin taftaḥu alfa bāb."
137
See the Ḥadīth extracted in biogrpahy no. 314.
138
The isnād has Ibrāhīm ibn Muḥammad ibn Muḥammad ibn Ismāʿīl al-Fayūmī, his brother Muḥammad
and their father. See biography no. 54.
139
The isnād has Muḥammad ibn Muḥammad ibn Muḥammad ibn Ismāʿīl al-Bakrī and his father. See
biography no. 286.
140
Biography no. 25.
141
Biography no. 74.
142
Biography no. 12.
143
Biography no. 243.
144
Biography no. 158.
145
Biogrpaphy no. 246.
146
Biography no. 282.
147
Biography no. 284.
148
The isnād has Muḥammad ibn ʿAbd al-Majīd ibn Khalaf ibn ʿAbd al-Wahhāb, his uncle ʿAbd Allāh ibn
Khalaf and ʿUmar ibn Yaḥyā al-ʿUtbī. See biography no. 252. For the uncle’s biography see no. 125. For
ʿUmar’s biography see no. 190.
149
86
lanā fulān)"150 Al-Khaṭīb al-Baghdādī confirms that the expression 'samʿitu' (I heard so
and so say) is the highest expression.151 This reflects the role of samāʿāt as an important
source for the study of Ḥadīth transmission. The traditions of the Prophet were
transmitted in small circles and in mass gatherings. Hence, the reading of and listening to
Ḥadīth were considered an exceedingly esteemed performance because these meetings
created a multi-generation social group.152 The social importance of this type of tradition
is clearly highlighted by chroniclers as many obituaries include words to the effect that
the deceased "had learned Ḥadīth with" or "read with" a well-known teacher."153
In some other cases, Ash-Shaykhah Maryam confirms the method of transmission
by the expression 'qirāʾtan ʿalayhi wa anā asmaʿ' (It was recited to so and so while I was
listening). This is another method of taking and receiving Ḥadīth; it is called 'al-qirāʾa
ʿalā ash-Shaykh' (recitation to the teacher). Ibn aṣ-Ṣalāḥ said: Most of the transmitters
call it "presentation" (ʿarḍ) since the reciter presents the Ḥadīth to the teachers just as the
reciter presents the Qurʾān to the Qurʾān instructor. It makes no difference whether you
are the reciter or someone else recites while you listen. You may recite from a book or
from your memory. The teacher may have memorized the material recited to him or not.
In the latter case, he or some other reliable individual should hold his text."154 Al-Khaṭīb
al-Baghdādī said: "Most jurists and scholars of Ḥadīth hold that reading to the teacher is
like hearing from him."155
The usage of the expression 'qirāʾtan ʿalayhi wa naḥnu nasmaʿ' implies that she
attended the assemblies of her teachers along with other colleagues; male and female.
These two methods indicate oral transmission.
Along with the expression akhbaranā, Ash-Shaykhah Maryam adds the word
ijāzatan to emphasize that she was granted an ijāzah to transmit a particular Ḥadīth to
others on behalf of her teacher. This is the third method of receiving Ḥadīth. Ijāzah
signifies the teacher's permission to a student to transmit from him all his narrations or
his writings. The ijāzah could be of several kinds:
(a) Licensing a specific text to a specific person, where the teacher says, "I hereby
license book X or the contents of this book list of mine to you." This is the highest type
of ijāzah, and, according to Ibn aṣ-Ṣalāḥ, the later scholars are unanimous in allowing
it.156
(b) Licensing an unspecified text to a specific person: for instance the teacher
says, "I hereby license everything I heard", or "everything I relate", "to you". According
to Ibn aṣ-Ṣalāḥ, the majority of jurists and traditionists allow it.157
(c) Licensing an unspecified person under a general designation: for instance, the
teacher says, "I hereby license the Muslims," or "I hereby license everyone." According
to Ibn aṣ-Ṣalāḥ, most scholars disallow this form of ijāzah.158
150
Ibid., 98.
151
152
Yehoshua Frenkel, "Women in Late Mamluk Damascus", 411.
153
Ibid.
154
155
Al-Khaṭīb al-Baghdādī, al-Kifāyah, 259-60, here quoted from Nadwi, Al-Muḥaddithāt, 86.
156
157
Ibid., 111.
87
In all the narrations mentioned throughout the Muʿjam, Ash-Shaykhah Maryam
uses the terminology 'akhbaranā so and so ijāzatan', (so and so informed us while
providing us permission to transmit the same information on his authority.)159 In one
instance, Ash-Shaykhah Maryam uses the terminology 'fīmā ajāzahu lanā wa kataba bi
khaṭṭihi' (in what he licensed us in his own handwriting) confirming that her ijāzah had
been written or signed by the teacher himself.160 In eight other cases, Ash-Shaykhah
Maryam uses the terminology of 'akhbaranā so and so idhnan' (So and so informed us by
granting permission) to express ijāzah.161
In one case, the Muʿjam confirms that the ijāzah was coupled with
correspondence (mukātabatan)162 which is another type of receiving Ḥadīth. It consists of
the teacher sending some of his Ḥadīths in his own handwriting to an absent student, or
the teacher writing them for him while he is present.163 Correspondence took two forms.
One of them was correspondence without licensing. The second was correspondence
coupled with licensing.164 The second form applies to the case of Ash-Shaykhah Maryam.
In order to indicate that the ijāzah was obtained without audition (for instance, by
correspondence), Ash-Shaykhah Maryam uses the terminology 'ijāzatan in lam yakun
samāʿan'165 (by way of licensing, even though I had not heard the text itself during an
audition) or 'idhnan in lam yakun samāʿan'.166
When it comes to poetry, Ash-Shaykhah Maryam uses the expression
"anshadanā"167 (he recited to us). In one case, the recitation of verses was conveyed
through an ijāzah coupled with writing from the teacher.168
158
Ibid. For other forms of ijāzah, see Ibid., 111-117. For a classical commentary on ijāzahs, see Abū Ṭāhir
Aḥmad ibn Muḥammad as-Silafī (d. 576), al-Wajīz fī Dhikr al-Mujāz wal-Mujīz, (Beirut: Dār al-Gharb al-
Islāmī, 1991). For the significance of ijāzahs in contemporary studies, see Aḥmad Ramaḍān Aḥmad, Al-
Ijāzāt wa at-Tawqīʿāt al-Makhṭūṭah fil-ʿUlūm an-Naqliyyah wal-ʿAqliyyah (Cairo: Wizārat ath-Thaqāfah,
1986); ʿAbd Allāh al-Fayyāḍ, Al-Ijāzāt al-ʿIlmiyyah ʿindal-Muslimīn (Baghdad: Maṭbaʿat al-Irshād, 1967);
Hisham Nashabi, "The Ijāzah: Academic Certification in Muslim Education," Hamdard Islamicus, Spring
1985, 7-20; Jan Just Witkam, "The Human Element between Text and Reader: The Ijāza in Arabic
Manuscripts", in Codicology of Islamic Manuscripts, ed. Yasin Dutton (London: 1995), 123-136.
159
See biographies no. 1, 3, 5, 6, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 35, 36, 37,
38, 41, 42, 45, 46, 48, 54, 56, 57, 59, 60, 61, 64, 68, 72, 73, 75, 76, 77, 81, 83, 86, 88, 90, 100, 104, 105,
107, 108, 109, 110, 111, 113, 114, 116, 117, 118, 119, 120, 122, 1123, 124, 125, 126, 127, 128, 130, 131,
132, 133, 134, 135, 136, 137, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 154, 158, 161, 162,
163, 164, 165, 166, 167, 168, 169, 171, 172, 173, 175, 177, 179, 180, 181, 182, 184, 186, 194, 195, 196,
198, 201, 215, 222, 225, 230, 243, 248, 251, 258, 262, 266, 278, 285, 286, 289, 291, 294, 297, 299, 302,
305, 306, 308, 310, 311, 312, 313, 314, and 324.
160
See biography no. 72. Ash-Shaykhah Maryam narrated some verses from her teacher Bilbān to the effect
that he granted those who asked him for ijāzah to transmit the collections he narrated. These collections
include the two Ṣaḥīḥs of al-Bukhārī and Muslim and the Juzʾ of ar-Rāzī.
161
See biographies no. 1, 116, 176, 188, 202, 230, 236, and 305.
162
163
164
Ibid.
165
166
167
168
88
6.8. Ibn Ḥajar and Reading Certain Ḥadīths in the presence of Ash-Shaykhah
Maryam
By certain Ḥadīths, I mean specific texts of reports, not whole collections or ajzāʾ.
In Aḥmad ibn Shaybān ar-Ramlī and Manṣūr ibn ʿAmmar al-Wāʿiẓ’s entries in Lisān al-
Mīzān, Ibn Ḥajar quotes two specific Ḥadīths he heard from his teacher Ash-Shaykhah
Maryam.169 In his al-Aḥadīth al-ʿAsharah al-Ikhtiyāriyyah ʿushāriyyat al-Isnād, Ibn
Ḥajar mentioned that he read the second and the tenth Ḥadīths in this collection, which
have ten people in the isnād, to Ash-Shaykhah Maryam.170 In his Taghlīq at-Taʿlīq ʿalā
Ṣaḥīḥ al-Bukhārī, Ibn Ḥajar quotes eight Hadiths which he transmitted on the authority of
Ash-Shaykhah Maryam.171
6.9. Ash-Shaykhah Maryam's Death

Ash-Shaykhah Maryam died in 805/1402 at the age of eighty-four. Ibn Ḥajar praises her
as a pious and chaste woman and one who had great love for knowledge.172 Kaḥḥālah
describes her as pious and of good character.173 Ibn Fahd al-Makkī calls her Musnidat
Miṣr (the authoritative transmitter of Egypt).174 According to al-Maqrīzī, she well
deserved the great respect in which she was held, for she "stood alone (as a transmitter)
from the majority of her teachers".175
169
Ibn Ḥajar, Lisān al-Mīzān, ed. ʿAbd al-Fattāḥ Abū Ghuddah (Bierut: Dār al-Bashāʾir al-Islāmiyyah,
2002) 1:482 (546); 8:167 (7931).
170
Ibn Ḥajar, al-Aḥadīth al-ʿAsharah al-Ikhtiyāriyyah ʿushāriyyat al-Isnād, ed. Abū Muḥammad al-ʾAlfī
(n.p., n.d.) 1:7. The Ḥadīth is best known as the Ḥadīth of Jamrah bint ʿAbd Allāh al-Yarbūʿiyyah. For
more on it, see ibid., 1:7.
171
Ibn Ḥajar, Taghlīq at-Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī, ed. Saʿīd ʿAbd ar-Raḥmān Mūsā al-Qazqī (Beirut:
al-Maktab al-Islāmī, 1984) 3:48, 262, 265, 4:366, 367, 469, 5:296, 299.
172
Ibn Ḥajar, Inbāʾ al-Ghumr, 2:254-255.
173
Kaḥḥālah, Aʿlām an-Nisāʾ, 5:37.
174
Ibn Fahd al-Makkī, Laḥẓ al-Alḥāẓ, 1:142. Zakariyyah ʿUmayrāt in his introduction to adh-Dhahabī's
Tadhkirat al-Ḥuffāẓ defines the term musnid as one who narrates traditions in his possession.174
175
Al-Maqrīzī, Durar al-ʿUqūd, 470.
89
Edited Text
90
‫ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫ﺘﺨرﻴﺞ ﺤﺎﻓظ اﻹﺴﻼم أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ اﻝﻌﺴﻘﻼﻨﻲ‬
‫ﻝﻬﺎ ﻋن ﺸﻴوخ اﻝﺴﻤﺎع واﻹﺠﺎزة‬
‫‪91‬‬
Title page of the Muʿjam
92
Fol. 1b
93
Fol. 19a
94
Fol 78a and end of the Muʿjam
95
‫]‪/١‬أ[‬
‫اﻷول ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫ﺘﺨرﻴﺞ ﺤﺎﻓظ اﻹﺴﻼم أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ اﻝﻌﺴﻘﻼﻨﻲ ﻝﻬﺎ ﻋن ﺸﻴوخ اﻝﺴﻤﺎع واﻹﺠﺎزة‬
‫]‪/١‬ب[‬
‫ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم اﻝﻠﻬم أﻋن وﻴﺴر ﻴﺎ ﻜرﻴم‬
‫اﻝﺤﻤد ﷲ واﻝﺼﻼة واﻝﺴﻼم ﻋﻠﻰ ﺴﻴدﻨﺎ رﺴول اﷲ‬
‫اﻝﺸﻴﺦ اﻷول‬
‫اﻝﻤﺴﻨد اﻷﺼﻴ ُل أﺒو اﻝﻔﺘﺢ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻤﻴدوﻤﻲ‪ ١‬ﻤن ﻝﻔظﻪ‪،‬‬
‫ُ‬ ‫اﻝﺸﻴﺦ‬
‫ُ‬ ‫‪ .١‬ﺤ ‪‬دﺜﻨﺎ‬
‫وﻫو أول ﺤدﻴث ﺴﻤﻌﺘُﻪ ﻤﻨﻪ‪ ،‬وأﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻴوﺴف ﺒن ذؤاﻝﺔ‪ ٢‬إﺠﺎزة‪ ،‬واﻝﻌﻼﻤﺔ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن‬
‫إﺒراﻫﻴم ﺒن ﺤﻴدرة ﺒن اﻝﻘﻤﺎح إذﻨﺎ‪ ٣،‬وﻫو أول ﺤدﻴث روﻴﺘﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ اﻝﺸﻴﺦ اﻝﻨﺠﻴب أﺒو اﻝﻔرج ﻋﺒد اﻝﻠطﻴف‬
‫ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن اﻝﺼﻴﻘل اﻝﺤراﻨﻲ‪ ،‬وﻫو أول ﺤدﻴث ﺴﻤﻌﻨﺎﻩ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺎﻓظ أﺒو اﻝﻔرج ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن‬
‫اﻝﺠوزي‪ ،‬وﻫو أول ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺴﻌد إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ ﺼﺎﻝﺢ أﺤﻤد ﺒن ﻋﺒد اﻝﻤﻠك اﻝﻤؤذن‪ ،‬وﻫو أول‬
‫ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ واﻝدي‪ ،‬وﻫو أول ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو طﺎﻫر ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤش‪ ،‬وﻫو أول‬
‫ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺤﺎﻤد أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺒﻼل اﻝﺒزاز‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﺒﺸر ﺒن اﻝﺤﻜم‪،‬‬
‫وﻫو أول ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ‪ ،‬وﻫو أول ﺤدﻴث ﺴﻤﻌﺘﻪ ﻤﻨﻪ‪ ،‬ﻋن ﻋﻤرو ﺒن دﻴﻨﺎر‪ ،‬ﻋن أﺒﻲ‬
‫ﻗﺎﺒوس ﻤوﻝﻰ ﻋﺒد اﷲ ﺒن ﻋﻤرو ﺒن اﻝﻌﺎص‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤرو أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪:‬‬
‫ض ﻴرﺤﻤ ُﻜم ﻤن ِﻓﻲ اﻝﺴ‪‬ﻤ ِ‬
‫ﺎء‪ ٤«.‬ﻫـ‬ ‫ِ‬ ‫» ‪ِ ‬‬
‫َ‬ ‫اﻝر ْﺤ َﻤ ُن‪ْ ،‬ارَﺤ ُﻤوا َﻤن ﻓﻲ اﻷ َْر ِ َ ْ َ ْ ْ َ‬
‫ون َﻴ ْرَﺤ ُﻤﻬُ ُم ‪‬‬
‫اﻝراﺤ ُﻤ َ‬
‫وأﺨﺒرﻨﺎ ﺒﻪ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﻋن ﻤﺤﻤد ﺒن ﻨﺎﺼر وﻏﻴرﻩ‪ ،‬ﻋن‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝ ‪‬ﻨﻘ‪ْ ‬ور‪ ،‬ﻨﺎ )أﺨﺒرﻨﺎ(‪ ٥‬أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن اﻝﻨﻀر اﻝدﻴﺒﺎﺠﻲ‪ ،‬ﺜﻨﺎ‬
‫)ﺤ ‪‬دﺜﻨﺎ(‪ :٦‬أﺒو ﻨﺼر ﻤﺤﻤد ﺒن َﺤ ْﻤ َد َوْﻴﻪ اﻝﻤروزي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤود ﺒن آدم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن‪ ،‬ﻋن ﻋﻤرو‪ ،‬ﻋن أﺒﻲ ﻗﺎﺒوس‪،‬‬
‫‪١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ‪ ،‬اﻝﻬﻨد‪ :‬داﺌرة اﻝﻤﻌﺎرف‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪(٤١٧) ١٥٧:٤ ،‬؛ ﺘﺎج اﻝدﻴن ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﻠﻲ اﻝﺴﺒﻜﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ‪ ،‬ﺘﺨرﻴﺞ ﺸﻤس اﻝدﻴن أﺒﻲ ﻋﺒد اﷲ اﺒن ﺴﻌد اﻝﺼﺎﻝﺤﻲ اﻝﺤﻨﺒﻠﻲ‪ ،‬ﺘﺤﻘﻴق ﺒﺸﺎر ﻋواد وراﺌد ﻴوﺴف اﻝﻌﻨﺒﻜﻲ وﻤﺼطﻔﻰ إﺴﻤﺎﻋﻴل‬
‫اﻷﻋظﻤﻲ )ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ ‪.٤٤٣-٤٣٨/١ ،(٢٠٠٤‬‬
‫‪٢‬‬
‫اﻨظر اﻝﺘرﺠﻤﺔ رﻗم ‪.١٤٧‬‬
‫‪٣‬‬
‫اﻨظر اﻝﺘرﺠﻤﺔ رﻗم ‪.٢٠٤‬‬
‫‪‬ﺠ ْﺴﺘﺎﻨﻲ‪ ،‬ﺴﻨن أﺒﻲ داود‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻤﺤﻴﻲ اﻝدﻴن ﻋﺒد‬ ‫‪ ٤‬أﺒو داود ﺴﻠﻴﻤﺎن ﺒن اﻷﺸﻌث ﺒن إﺴﺤﺎق ﺒن ﺒﺸﻴر ﺒن ﺸداد ﺒن ﻋﻤرو اﻷزدي اﻝﺴ ِ‬
‫اﻝﺨ ْﺴ َرْو ِﺠردي اﻝﺨراﺴﺎﻨﻲ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن‬
‫اﻝﺤﻤﻴد )دﻤﺸق‪ :‬دار اﻝﻔﻜر‪ ،‬ﺒدون ﺘﺎرﻴﺦ( ‪٢٨٥:٤‬؛ أﺒو ﺒﻜر أﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻤوﺴﻰ ُ‬
‫اﻝﻜﺒرى‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻋﺒد اﻝﻘﺎدر ﻋطﺎ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.٧١:٩ ،(٢٠٠٣ ،‬‬
‫‪٥‬‬
‫اﻋﺘﺎد اﻝﻤﺤدﺜون ﻋﻠﻰ اﺨﺘﺼﺎر ﻜﻠﻤﺔ أﺨﺒرﻨﺎ وﻜﺘﺎﺒﺘﻬﺎ "أﻨﺎ" وﻓﻲ ﻫذا اﻝﻨص ﺴﺄوردﻫﺎ ﺒدون اﺨﺘﺼﺎر‪.‬‬
‫اﻋﺘﺎد اﻝﻤﺤدﺜون ﻋﻠﻰ اﺨﺘﺼﺎر ﻜﻠﻤﺔ ﺤ ‪‬دﺜﻨﺎ وﻜﺘﺎﺒﺘﻬﺎ "ﺜﻨﺎ" وﻓﻲ ﻫذا اﻝﻨص ﺴﺄوردﻫﺎ ﺒدون اﺨﺘﺼﺎر‪.‬‬ ‫‪٦‬‬
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‫َﻫ َل‬
‫اﻝر ْﺤ َﻤ ُن‪ْ ،‬ار َﺤ ُﻤوا أ ْ‬
‫ون َﻴ ْرَﺤ ُﻤﻬُ ُم ‪‬‬ ‫ث ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎل‪ِ  » :‬‬ ‫ﺴﻤﻌت ﻋﺒد اﷲ ﺒن ﻋﻤرو ُﻴﺤ ‪‬د ُ‬
‫اﻝراﺤ ُﻤ َ‬
‫ط َﻌﻪُ اﻝﻠ‪‬ﻪُ‪ «.‬ﻫـ‬ ‫ﺼَﻠﻪُ اﻝﻠ‪‬ﻪُ َو َﻤ ْن َﻗ َ‬
‫ط َﻌ َﻬﺎ َﻗ َ‬ ‫اﻝرِﺤ ُم ُﺸ ْﺠ َﻨﺔٌ ِﻤ َن ‪‬‬
‫اﻝر ْﺤ َﻤ ِن‪َ ،‬ﻓ َﻤ ْن َو َ‬
‫ﺼﻠَ َﻬﺎ َو َ‬ ‫ﺎء‪ ،‬‬‫َﻫ ُل اﻝﺴ‪‬ﻤ ِ‬
‫َ‬ ‫اﻷ َْر ِ‬
‫ض َﻴ ْرَﺤ ْﻤ ُﻜ ْم أ ْ‬
‫]‪/٢‬أ[‬
‫ﺤدﻴث ﺤﺴن‪ ،‬رواﻩ أﺒو داود‪ ٧‬واﻝﺘرﻤذي‪ ٨‬ﻤن طرﻴق ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ ﻤن ﻏﻴر ﺘﺴﻠﺴل‪ ،‬وﻝم ﻴذﻜر أﺒو داود "اﻝرﺤم ﺸﺠﻨﺔ"‬
‫ﻘوى ﺒﻬﺎ‪ ٩،‬واﷲ اﻝﻤوﻓق‪ .‬ﻫـ‬
‫إﻝﻰ آﺨرﻩ‪ .‬وﺤﻜم أﺒو ﻋﻴﺴﻰ ﺒﺼﺤﺘﻪ‪ ،‬وﻝﻪ ﻤﺘﺎﺒﻌﺎت وﺸواﻫد ﺘَ ّ‬
‫ﻤﺎت أﺒو اﻝﻔﺘﺢ ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺒﻌﻤﺎﺌﺔ ﻋن‪ ١٠...‬ﺘﺴﻌﻴن ﺴﻨﺔ‪ .‬ه‬
‫‪١١‬‬
‫اﻝﺸﻴﺦ اﻝﺜﺎﻨﻲ‬
‫‪ .٢‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن أﺒﻲ ﺒﻜر اﻝﺨﻼطﻲ اﻝﺼوﻓﻲ اﻝﻤﻌروف ﺒﺎﻝواﻨﻲ‬
‫ط َﺒ ْرَزَد‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن‬
‫ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﺘوح‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺤﻔص ﺒن َ‬
‫أﺒﻲ ﻏﺎﻝب‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝذﻫﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود ﺒن ُر َﺸ ْﻴد‪،‬‬
‫اﻝزﻫري‪ ،‬ﻋن أﺒﻲ ﺴﻠﻤﺔ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أن رﺴول اﷲ ﺼﻠﻰ اﷲ‬ ‫ﺤ ‪‬دﺜﻨﺎ اﻝوﻝﻴد ﺒن ﻤﺴﻠم‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻷوزاﻋﻲ‪ ،‬ﻋن ﻗُ‪‬رةَ‪ ،‬ﻋن ُ‬
‫طﻊ‪ «.‬ه‬‫ﻴﻪ ﺒِﺎ ْﻝ َﺤ ْﻤ ِد ﷲ أَ ْﻗ َ‬
‫ﺎل ﻻَ ﻴ ْﺒ َدأُ ِﻓ ِ‬ ‫ِ‬
‫ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎل‪ُ » :‬ﻜ ‪‬ل أ َْﻤ ٍر ذي َﺒ ٍ ُ‬
‫اﻝﻤ َﺨ‪‬رج ﻋﻠﻰ ﻜﺘﺎب ﻤﺴﻠم ﻤن ﻫذا اﻝوﺠﻪ‪ ،‬ورواﻩ أﺒو داود أﻴﻀﺎ‪ ١٢‬واﻝﻨﺴﺎﺌﻲ‪ ١٣‬وﻗد ﺘُوﺒﻊ ﻗُ‪‬رة‬
‫رواﻩ أﺒو ﻋواﻨﺔ ﻓﻲ ﺼﺤﻴﺤﻪ ُ‬
‫ﻋﻠﻴﻪ ﻓﺎرﺘﻘﻰ‪ ،‬وﻫو ﺤدﻴث ﺤﺴن اﻹﺴﻨﺎد ﻓﻲ اﻝﺠﻤﻠﺔ‪ ،‬ورواﻩ أﺒو اﻝﺤﺴن اﻝدارﻗطﻨﻲ اﻝﺤﺎﻓظ ﻓﻲ اﻝﺴﻨن‪ ١٤‬ﻋن اﻝﺒﻐوي‬
‫‪١٥‬‬
‫ﻫـ‬ ‫ﻓواﻓﻘﻨﺎﻩ‪.‬‬
‫‪٧‬‬
‫ﺴﻨن أﺒﻲ داود ‪.٢٨٥/٤‬‬
‫‪٨‬‬
‫ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ أﺒو ﻋﻴﺴﻰ اﻝﺘرﻤذي اﻝﺴﻠﻤﻲ‪ ،‬ﺴﻨن اﻝﺘرﻤذي‪ ،‬ﺘﺤﻘﻴق أﺤﻤد ﻤﺤﻤد ﺸﺎﻜر وآﺨرون )ﺒﻴروت‪ :‬دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪ ،‬ﺒدون‬
‫ﺘﺎرﻴﺦ(‪.٣٢٣/٤ ،‬‬
‫‪٩‬‬
‫ﻝﻠﻤزﻴد ﻋن ﻤﺸﺎﻫداﺘﻪ وﻤﺘﺎﺒﻌﺎﺘﻪ‪ ،‬اﻨظر أﺒو ﻋﺒد اﷲ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﻨﺒل ﺒن ﻫﻼل ﺒن أﺴد اﻝﺸﻴﺒﺎﻨﻲ‪ ،‬اﻝﻤﺴﻨد‪ ،‬ﺘﺤﻘﻴق‪ ،‬ﺸﻌﻴب اﻷرﻨﺎؤوط‬
‫وﻋﺎدل ﻤرﺸد‪ ،‬وآﺨرون )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.٣٤-٣٣/١١ ،(٢٠٠١ ،‬‬
‫‪١٠‬‬
‫ﺒﻴﺎض ﻝﻜﻨﻪ ﻻ ﻴؤﺜر ﻋﻠﻰ اﻝﻤﻌﻨﻰ‪.‬‬
‫‪١١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٤١٧) ١٥٨-١٥٧/٤‬ﻤﺤﻤد ﺒن راﻓﻊ اﻝﺴﻼﻤﻲ‪ ،‬اﻝوﻓﻴﺎت‪ ،‬ﺘﺤﻘﻴق ﺼﺎﻝﺢ ﻤﻬدي ﻋﺒﺎس )ﺒﻴروت‪:‬‬
‫ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪ .٧١/١ ،(١٩٨٢ ،‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫‪١٢‬‬
‫أﺒو اﻝطﻴب ﻤﺤﻤد ﺸﻤس اﻝﺤق اﻝﻌظﻴم آﺒﺎدي‪ ،‬ﻋون اﻝﻤﻌﺒود ﺸرح ﺴﻨن أﺒﻲ داود‪ ،‬ﺘﺤﻘﻴق ﻋﺒد اﻝرﺤﻤن ﻤﺤﻤد ﻋﺜﻤﺎن )اﻝﻤدﻴﻨﺔ اﻝﻤﻨورة‪:‬‬
‫اﻝﻤﻜﺘﺒﺔ اﻝﺴ‪‬ﻠﻔﻴﺔ‪.٢١٢٦/٩ ،(١٩٦٨ ،‬‬
‫‪١٣‬‬
‫اﻨظر أﺤﻤد ﺒن ﺸﻌﻴب أﺒو ﻋﺒد اﻝرﺤﻤن اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺴﻨن اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺘﺤﻘﻴق ﻋﺒداﻝﻔﺘﺎح أﺒو ﻏدة )ﺤﻠب‪ :‬ﻤﻜﺘب اﻝﻤطﺒوﻋﺎت اﻹﺴﻼﻤﻴﺔ‪،(١٩٨٦ ،‬‬
‫‪.١٢٧/٦‬‬
‫‪١٤‬‬
‫أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻤﻬدي ﺒن ﻤﺴﻌود ﺒن اﻝﻨﻌﻤﺎن ﺒن دﻴﻨﺎر اﻝﺒﻐدادي اﻝدارﻗطﻨﻲ‪ ،‬ﺴﻨن اﻝدارﻗطﻨﻲ‪ ،‬ﺘﺤﻘﻴق ﺸﻌﻴب‬
‫اﻷرﻨﺎؤوط وﺤﺴن ﻋﺒد اﻝﻤﻨﻌم ﺸﻠﺒﻲ وﻋﺒد اﻝﻠطﻴف ﺤرز اﷲ وأﺤﻤد ﺒرﻫوم )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.٤٢٧/١ ،(٢٠٠٤ ،‬‬
‫‪١٥‬‬
‫إﺴﻨﺎدﻩ ﻀﻌﻴف ﻝﻀﻌف ﻗرة‪ .‬ﻀﻌﻔﻪ اﺒن ﻤﻌﻴن وأﺤﻤد وأﺒو زرﻋﺔ وأﺒو ﺤﺎﺘم واﻝﻨﺴﺎﺌﻲ‪ .‬ﻝﻤزﻴد ﻤن اﻝﺘﻔﺎﺼﻴل‪ ،‬اﻨظر ﻤﺤﻤد ﺒن ﺤﺒﺎن ﺒن أﺤﻤد‬
‫ﺒد‪ ،‬ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ﺒﺘرﺘﻴب اﺒن ﺒﻠﺒﺎن‪ ،‬ﺘﺤﻘﻴق ﺸﻌﻴب اﻷرﻨﺎؤوط )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪ .١٧٣/١ ،(١٩٨٧ ،‬ﻜﻤﺎ‬‫ﺒن ﺤﺒﺎن ﺒن ﻤﻌﺎذ ﺒن َﻤ ْﻌ َ‬
‫ﻀﻌﻔﻪ اﻷﻝﺒﺎﻨﻲ‪ ،‬اﻨظر‪ :‬ﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن اﻷﻝﺒﺎﻨﻲ‪ ،‬ﻀﻌﻴف اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب )اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝﻤﻌﺎرف‪ ،‬ﺒدون ﺘﺎرﻴﺦ(‪.٢٤٠/١ ،‬‬
‫‪97‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﻌظﻴم ﺒن ﻋﺒد اﻝﻘوي اﻝﻤﻨذري‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺒ‪‬زاز‬
‫ﻫﺒﺔ اﷲ ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن روح اﻝﻤداﺌﻨﻲ‪ ،‬وﻤﺤﻤد ﺒن ُرﻤﺢ َ‬
‫ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﺒن ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد اﻷﻨﺼﺎري ﻋن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﺘﻴﻤﻲ‪ ،‬أﻨﻪ ﺴﻤﻊ ﻋﻠﻘﻤﺔ ﺒن‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪،‬‬ ‫َ‬ ‫ﺴﻤﻌت‬
‫ُ‬ ‫وﻗﺎص ﻴﻘول‪ :‬ﺴﻤﻌت ﻋﻤر ﺒن اﻝﺨطﺎب رﻀﻲ اﷲ ﻋﻨﻪ ﻋﻠﻰ اﻝﻤﻨﺒر ﻴﻘول‪:‬‬
‫اﷲ ٕوِاﻝَﻰ رﺴوِﻝ ِﻪ ﻓَ ِﻬﺠرﺘُﻪ إِﻝَﻰ ِ‬
‫يء ﻤﺎ ﻨوى‪ ،‬ﻓَﻤن َﻜﺎﻨت ِﻫﺠرﺘُﻪ ِإﻝَﻰ ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ ِ‬
‫اﷲ َ ٕوِاﻝَﻰ‬ ‫َْ ُ‬ ‫َ َُ‬ ‫َ ْ َ ْ َْ ُ‬ ‫ﻴﻘول‪ِ» :‬إ‪‬ﻨ َﻤﺎ اﻷ ْ‬
‫َﻋ َﻤﺎ ُل ﺒﺎﻝ‪‬ﻨﻴ‪‬ﺔ‪ٕ َ ،‬وِا ‪‬ﻨﻤﺎ ﻻ ْﻤ ِر َ َ َ‬
‫ﺎﺠَر ِإﻝَ ْﻴ ِﻪ‪ «.‬ه‬ ‫ﺼﻴﺒﻬﺎ أ َِو إﻝﻰ ٍ‬
‫اﻤَأرَة َﻴﺘََز‪‬و ُﺠ َﻬﺎ َﻓ ِﻬ ْﺠَرﺘُﻪُ ِإَﻝﻰ َﻤﺎ َﻫ َ‬
‫ْ‬
‫ِ‬ ‫رﺴوِﻝ ِﻪ‪ ،‬وﻤن َﻜ َﺎﻨ ْ ِ‬
‫ت ﻫ ْﺠَرﺘُﻪُ ِإَﻝﻰ ُد ْﻨ َﻴﺎ ُﻴ ُ َ‬ ‫ََْ‬ ‫َُ‬
‫‪١٧‬‬ ‫‪١٦‬‬
‫ﻤن طرﻴق ﻴزﻴد ﺒن ﻫﺎرون ﻓﻌﻠت طرﻴﻘﻨﺎ ﻋﻠﻰ طرﻴق ﻜﺘﺎﺒﻴﻬﻤﺎ ﺒدرﺠﺘﻴن‪ ،‬واﺘﻔق ﻋﻠﻴﻪ اﻝﺸﻴﺨﺎن‬ ‫واﺒن ﻤﺎﺠﺔ‬ ‫رواﻩ ﻤﺴﻠم‬
‫واﻝﺒﺎﻗون ﻤن ﺤدﻴث ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد اﻷﻨﺼﺎري‪ ،‬وﻗﻴل أﻨﻪ رواﻩ ﻋﻨﻪ ﺴﺒﻊ ﻤﺎﺌﺔ ﻨﻔس واﷲ أﻋﻠم‪ .‬ه‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻴﻌﻘوب ﻴوﺴف ﺒن ﻤﺤﻤود اﻝﺴﺎوي‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺎﻓظ أﺒو ﻋﻠﻲ اﻝﺒرداﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﺠوﻫري إﻤﻼء‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺠﻌﻔر اﻝﻘطﻴﻔﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺒﺸر ﺒن‬
‫ف اﻝﻨ‪‬ﺒِ ‪‬‬
‫ﻲ‬ ‫ﺼﻠ‪ْ ‬ﻴَﻨﺎ َﺨ ْﻠ َ‬ ‫ﻤوﺴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻷﻋﻤش‪ ،‬ﻋن ﺸﻘﻴق ﺒن ﺴﻠﻤﺔ‪ ،‬ﻋن ﻋﺒد اﷲ‪/٢] ،‬ب[ ﻗﺎل‪ُ :‬ﻜ ‪‬ﻨﺎ ِإ َذا َ‬
‫‪‬ﻼ ُم َﻋَﻠﻰ ﻓُ َﻼ ٍن َوﻓُ َﻼ ٍن‪،‬‬ ‫ﻴل‪ ،‬اﻝﺴ َ‬‫‪‬ﻼ ُم ﻋﻠﻰ ِﺠ ْﺒ ِرﻴ َل َو ِﻤﻴ َﻜﺎﺌِ َ‬ ‫ون ِﻋَﺒ ِﺎد ِﻩ‪ ،‬اﻝﺴ َ‬ ‫ِ‬ ‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ُﻗ ْﻠ َﻨﺎ‪ :‬اﻝﺴ َ‬
‫‪‬ﻼ ُم َﻋَﻠﻰ اﷲ ُد َ‬ ‫َ‬
‫ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬
‫َﺤ ُد ُﻜ ْم َﻓْﻠَﻴ ُﻘ ْل‪ :‬اﻝﺘ‪‬ﺤﻴ ُ‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ِ‬ ‫‪‬‬ ‫‪‬‬ ‫ِ‬ ‫‪‬‬
‫ات‬
‫ﺼﻠَ َو ُ‬
‫‪‬ﺎت ﻝﻠﻪ َواﻝ ‪‬‬ ‫ﺼﻠﻰ أ َ‬ ‫‪‬ﻼ ُم‪ ،‬ﻓَِﺈ َذا َ‬ ‫ﺎل‪» :‬اﻝﻠ َﻪ ُﻫ َو اﻝﺴ َ‬ ‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َﻓ َﻘ َ‬ ‫ت ِإﻝَ ْﻴَﻨﺎ َر ُﺴو ُل اﻝﻠﻪ َ‬ ‫َﻓﺎ ْﻝﺘَ َﻔ َ‬
‫ِِ‬ ‫ِ ِ ‪ِ‬‬ ‫ﻲ َوَر ْﺤ َﻤﺔُ اﻝﻠ‪ِ ‬ﻪ َوَﺒَرَﻜﺎﺘُﻪُ‪ ،‬اﻝﺴ َ‬ ‫‪‬‬
‫ﻴن ‪ -‬ﻓَِﺈ‪‬ﻨ ُﻜ ْم ِإ َذا ﻗُْﻠﺘُ ُﻤ َ‬
‫وﻫﺎ‬ ‫‪‬ﻼ ُم َﻋﻠَ ْﻴ َﻨﺎ َو َﻋﻠَﻰ ﻋَﺒﺎد اﻝﻠﻪ اﻝﺼ‪‬ﺎﻝﺤ َ‬ ‫‪‬ﻼ ُم َﻋﻠَ ْﻴ َك أَﻴ‪‬ﻬَﺎ اﻝﻨ‪‬ﺒِ ‪‬‬‫ﺎت‪ ،‬اﻝﺴ َ‬ ‫َواﻝطﻴَ‪‬ﺒ ُ‬
‫َن ُﻤ َﺤ ‪‬ﻤ ًدا َﻋ ْﺒ ُدﻩُ َوَر ُﺴوﻝُﻪُ‪ «.‬ﻫـ‬ ‫َن َﻻ ِإﻝَ َﻪ ِإ ‪‬ﻻ اﻝﻠ‪‬ﻪُ َوَأ ْﺸ َﻬ ُد أ ‪‬‬
‫ض ‪ -‬أَ ْﺸ َﻬ ُد أ ْ‬ ‫ﺎء و ْاﻷ َْر ِ‬ ‫ت ُﻜ ‪‬ل ﻋ ْﺒ ٍد ﺼ ِﺎﻝ ٍﺢ ِﻓﻲ اﻝﺴ ِ‬
‫‪‬ﻤ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َﺼ َﺎﺒ ْ‬‫أ َ‬
‫‪٢٠‬‬ ‫‪١٩‬‬ ‫‪١٨‬‬

‫أﻴﻀﺎ ﻤن ﻫذا اﻝوﺠﻪ‪.‬‬ ‫وﻏﻴرﻩ‬ ‫ﻋن أﺒﻲ ُﻨ َﻌ ْﻴم ﻓواﻓﻘﻨﺎﻩ ﻓﻲ ﺸﻴﺨﻪ‪ .‬ورواﻩ ﻤﺴﻠم‬ ‫رواﻩ اﻝﺒﺨﺎري‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝوﻫﺎب ﺒن ظﺎﻓر ﺒن رواج‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﺜﻘﻔﻲ أﺨﺒرﻨﺎ‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻷﻴﺎدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن إﺴﻤﺎﻋﻴل اﻝﻬﺎﺸﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝﺠﺒﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن ﻋﻴﺎش‪،‬‬
‫‪١٦‬‬
‫ﻤﺴﻠم ﺒن اﻝﺤﺠﺎج أﺒو اﻝﺤﺴن اﻝﻘﺸﻴري اﻝﻨﻴﺴﺎﺒوري‪ ،‬ﺼﺤﻴﺢ ﻤﺴﻠم أو اﻝﻤﺴﻨد اﻝﺼﺤﻴﺢ اﻝﻤﺨﺘﺼر ﺒﻨﻘل اﻝﻌدل ﻋن اﻝﻌدل إﻝﻰ رﺴول اﷲ ﺼﻠﻰ‬
‫اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ )ﺒﻴروت‪ :‬دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪.١٥١٥/٣ ،(١٩٧٥ ،‬‬
‫‪١٧‬ﻤﺤﻤد ﺒن ﻴزﻴد أﺒو ﻋﺒداﷲ اﻝﻘزوﻴﻨﻲ‪ ،‬ﺴﻨن اﺒن ﻤﺎﺠﺔ‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ )ﺒﻴروت‪ :‬دار اﻝﻔﻜر‪ .١٤١٣/٢ ،(١٩٧٧ ،‬اﻨظر أﻴﻀﺎ‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل أﺒو ﻋﺒداﷲ اﻝﺒﺨﺎري اﻝﺠﻌﻔﻲ‪ ،‬اﻝﺠﺎﻤﻊ اﻝﻤﺴﻨد اﻝﺼﺤﻴﺢ اﻝﻤﺨﺘﺼر ﻤن أﻤور رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم وﺴﻨﻨﻪ وأﻴﺎﻤﻪ =‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد زﻫﻴر ﺒن ﻨﺎﺼر اﻝﻨﺎﺼر )ﺒﻴروت‪ :‬دار طوق اﻝﻨﺠﺎة‪.١٤٠/٨ ،(٢٠٠١ ،‬‬
‫‪١٨‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٦٦/١‬‬
‫‪١٩‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٣٠١/١‬‬
‫‪٢٠‬‬
‫اﻨظــر‪ :‬ﺴــﻨن اﻝﻨﺴــﺎﺌﻲ ‪٢٤٠/٢‬؛ ﻤﺴــﻨد أﺤﻤــد ‪ ،١٢٢-١٢١/٦‬ﺴــﻨن اﺒــن ﻤﺎﺠــﺔ ‪٢٩٠/١‬؛ أﺒــو ﺒﻜــر أﺤﻤــد ﺒــن اﻝﺤﺴــﻴن ﺒــن ﻋﻠــﻲ ﺒــن ﻤوﺴــﻰ‬
‫اﻝﺨ ْﺴ َرْو ِﺠردي اﻝﺨراﺴﺎﻨﻲ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒـرى‪ ،‬ﺘﺤﻘﻴـق ﻤﺤﻤـد ﻋﺒـد اﻝﻘـﺎدر ﻋطـﺎ )ﺒﻴـروت‪ :‬دار اﻝﻜﺘـب اﻝﻌﻠﻤﻴـﺔ‪١٣٨/٢ ،(٢٠٠٣ ،‬؛ ﺴـﻨن أﺒـﻲ‬
‫ُ‬
‫داود ‪.٢٥٤/١‬‬
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‫ﻋن اﻷﻋﻤش‪ ،‬ﻋن أﺒﻲ ﺼﺎﻝﺢ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﻓ‪‬رَج َﻋ ْن ُﻤ ْؤ ِﻤ ٍن ُﻜ ْرَﺒ ًﺔ‬
‫ﻴﻪ‪«.‬‬ ‫َﺨ ِ‬
‫َﻓ‪‬رج اﷲ ﻋ ْﻨﻪ ُﻜرﺒﺘَﻪ‪ ،‬وﻤن ﺴﺘَر ﻋَﻠﻰ ﻤؤ ِﻤ ٍن ﺴﺘَر اﷲ ﻋورﺘُﻪ‪ ،‬وَﻻ ﻴَاز ُل اﷲ ﻋ‪‬ز وﺠ ‪‬ل ِﻓﻲ ﻋوﻨِ ِﻪ ﻤﺎ َدام ِﻓﻲ ﻋو ِن أ ِ‬
‫َْ‬ ‫َْ َ َ‬ ‫ُ َ ََ‬ ‫َ َ ُ ََْ ُ َ َ‬ ‫َ ُ َ ُ َْ ُ َ َ ْ َ َ َ ُْ‬
‫‪٢٢‬‬
‫اﻨﻔرد ﺒﻪ ﻤﺴﻠم‪ ٢١‬ﻓرواﻩ ﻓﻲ ﺼﺤﻴﺤﻪ ﻋن‪...‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠدي أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﻋﺒد اﷲ اﻝﻘﺎﺴم ﺒن اﻝﻔﻀل اﻝﺜﻘﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤش اﻝزﻴﺎدي اﻹﻤﺎم ﺒﻨﻴﺴﺎﺒور‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد‬
‫اﷲ ﺒن ﻴﻌﻘوب اﻝﻜرﻤﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺒﺤر اﻝﻜرﻤﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﺎد ﺒن زﻴد‪ ،‬ﻋن ﻤﺠﺎﻝد‪ ،‬ﻋن اﻝﺸﻌﺒﻲ‪ ،‬ﻋن ﺠﺎﺒر ﺒن‬
‫ﻋﺒد اﷲ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ِ» :‬إ‪‬ﻨ ُﻜ ُم اْﻝ َﻴ ْوَم َﻋﻠَﻰ َد ْﻴ ٍن َ ٕوِاﻨ‪‬ﻲ ُﻤ َﻜ ِﺎﺜٌر ﺒِ ُﻜ ُم اﻷ َُﻤ َم َﻓﻼ ﺘَ ْﻤ ُﺸوا اْﻝ َﻘ ْﻬ َﻘَرى‬
‫‪٢٣‬‬
‫َﺒ ْﻌ ِدي‪«.‬‬
‫ﻫذا ﺤدﻴث ﻋﺎل ﺠدا ﻤن ﺤدﻴث اﻹﻤﺎم أﺒﻲ إﺴﻤﺎﻋﻴل ﺤﻤﺎد ﺒن زﻴد ﺒن درﻫم اﻝﺒﺼري ﻤﺎت ﺴﻨﺔ ﺘﺴﻊ وﺴﺒﻌﻴن وﻤﺎﺌﺔ‬
‫ﺒﻴﻨﻨﺎ وﺒﻴﻨﻪ ﺴﺒﻌﺔ أﻨﻔس ﺒﺎﻝﺴﻤﺎع اﻝﻤﺘﺼل‪.‬‬
‫ﻋﻼن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن اﻝﺤﺴن‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس‬ ‫وﺒﻪ إﻝﻰ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﻜﻲ ﺒن ﻤﻨﺼور ﺒن ﻤﺤﻤد ﺒن ّ‬
‫ﻤﺤﻤد ﺒن ﻴﻌﻘوب اﻷﺼم‪ ،‬ﺤ ‪‬دﺜﻨﺎ زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ اﻝﻤوﻝﻲ‪ ٢٤‬ﺤ ‪‬دﺜﻨﺎ اﺒن ﻋﻴﻴﻨﺔ ﺴﻔﻴﺎن‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن أﻨس‪ ،‬ﻗﺎل‪ :‬ﻗﺎل‬
‫اﷲ َوَر ُﺴوﻝَﻪُ‪ .‬ﻗﺎل‪:‬‬
‫ب َ‬‫ت ﻝَ َﻬﺎ ]‪/٣‬أ[ ﻝَ َﻬﺎ؟« َﻓﻠَ ْم َﻴ ْذ ُﻜ ْر َﻜﺒِ ًﻴرا‪ّ ،‬إﻻ أَ‪‬ﻨﻪُ ُﻴ ِﺤ ‪‬‬
‫َﻋ َد ْد َ‬
‫‪‬ﺎﻋﺔُ؟ ﻗﺎل‪َ » :‬و َﻤﺎ أ ْ‬ ‫رﺠل‪ :‬ﻴﺎ رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ‪َ ،‬ﻤﺘَﻰ اﻝﺴ َ‬ ‫َ َُ‬
‫‪٢٥‬‬
‫ت ‪«.‬‬‫َﺤَﺒ ْﺒ َ‬
‫ت َﻤ َﻊ َﻤ ْن أ ْ‬
‫»ﻓَﺄ َْﻨ َ‬
‫وﻫذا أﻴﻀﺎ ﻓﻲ اﻝﺴﻤﺎء ﻋﻠوا ﻤن ﺤدﻴث اﻹﻤﺎم أﺒﻲ ﻤﺤﻤد اﻝﻬﻼﻝﻲ‪ ،‬وﻫو أﻴﻀﺎ ﻓﻲ ﻨﻬﺎﻴﺔ اﻝﻌﻠو ﻤن ﺤدﻴث‬
‫اﻹﻤﺎم اﻝﻜﺒﻴر أﺒﻲ ﺒﻜر ﺒن ﺸﻬﺎب اﻝﺘﺎﺒﻌﻲ اﻝﺠﻠﻴل ﺒﻴﺒﻨﺎ وﺒﻴﻨﻪ ﻤن ﺜﻤﺎﻨﻴﺔ أﻨﻔس ﻤﻊ اﻝﺴﻤﺎع اﻝﻤﺘﺼل وﷲ اﻝﺤﻤد‪ .‬ﻫـ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﺴﻠﻤﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻤﺸﺎﻴﺦ اﻝﺜﻼﺜﺔ‪ ،‬اﻝﻤؤﻴد ﺒن ﻤﺤﻤد‬
‫اﻝطوﺴﻲ‪ ،‬وﻋﺒد اﻝﻌزﻴز ﺒن ﻤﺤﻤد اﻝﻬروي‪ ،‬وزﻴﻨب ﺒﻨت أﺒﻲ اﻝﻘﺎﺴم اﻝﺸﻌري‪ ،‬ﻗﺎل اﻝطوﺴﻲ‪ :‬أﺨﺒرﻨﺎ ﻓﻘﻴﻪ اﻝﺤرم ﻤﺤﻤد ﺒن‬
‫اﻝﻔﻀل اﻝﻔُراوي‪ ،‬ﻗﺎل ﻋﺒد اﻝﻌزﻴز‪ :‬أﺨﺒرﻨﺎ ﺘﻤﻴم ﺒن أﺒﻲ ﺴﻌﻴد اﻝﺠرﺠﺎﻨﻲ‪ ،‬وﻗﺎﻝت زﻴﻨب‪ :‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻘﺎﺴم‬
‫‪٢١‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٢٠٧٤/٤‬‬
‫‪،‬‬ ‫‪ّ ٢٢‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬واﻝﺤدﻴث رواﻩ ﻤﺴﻠم ﻋن ﻴﺤﻴﻰ ﺒن ﻴﺤﻴﻰ اﻝﺘﻤﻴﻤﻲ‪ ،‬وذﻜرﻩ اﻝﺒﻴﻬﻘﻲ ﻓﻲ ﺸﻌب اﻹﻴﻤﺎن‪ .‬اﻨظـر ا‬
‫ر أ د ا دوي )ا د‪ ' ( :‬ا ر د & ر وا وز ‪ $‬ر ض " ون ﻤﻊ اﻝدار اﻝﺴ‪‬ﻠﻔﻴﺔ ﺒﺒوﻤﺒﺎي ﺒﺎﻝﻬﻨد‪،(٢٠٠٣ ،‬‬ ‫ق‬ ‫"ب ا! ن‪،‬‬
‫‪.٨٩/١٠‬‬
‫‪ ،‬ا ظر ا )&)&' ا ‪.٢١٢/٧ ،'. "/‬‬ ‫‪ ) ٢٣‬د أ د ‪ .١١٧/٢٣‬وا د ث ‪ 1."/‬ا‬
‫‪ ٢٤‬ﻫﻜذا ورد ﻫﻨﺎ‪ ،‬وﻝﻜن ورد اﺴﻤﻪ ﻓﻲ اﻝﻤﺼﺎدر ﻋﻠﻰ أﻨﻪ زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ ﺒن أﺴد اﻝﻤروزي ﺼﺎﺤب ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ وﻫو اﻷﺼﺢ‪ .‬اﻨظر أﺒو‬
‫اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺤﺠر اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﻝﺴﺎن اﻝﻤﻴزان‪ ،‬ﺘﺤﻘﻴق ﻋﺒد اﻝﻔﺘﺎح أﺒو ﻏدة )ﺒﻴروت‪ :‬دار اﻝﺒﺸﺎﺌر اﻹﺴﻼﻤﻴﺔ‪،‬‬
‫‪.٥١٦/٣ ،(٢٠٠٢‬‬
‫‪٢٥‬‬
‫ﻝﻪ أﺼل ﻓﻲ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٨٩/٨‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٠٣٢/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪.١٢٨/٢٠‬‬
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‫اﻝﻘﺎرئ‪ :‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو ﺤﻔص ﺒن أﺤﻤد ﺒن ﻤﺴرور‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻨﺠﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺴﻠم إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ‬
‫اﻝﻜﺠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻷﻨﺼﺎري‪ ،‬ﺤ ‪‬دﺜﻨﻲ ُﺤ َﻤ ْﻴد اﻝطوﻴل‪ ،‬ﻋن أﻨس ﺒن ﻤﺎﻝك ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ‬
‫ف أ َْﻨﺼرﻩ َ ِ‬ ‫ت‪ :‬ﻴﺎ رﺴ َ ‪ِ ‬‬ ‫ظ ِﺎﻝ ًﻤﺎ أ َْو َﻤ ْ‬
‫ظﺎﻝ ًﻤﺎ؟ ﻗﺎل‪» :‬ﺘَ ْﻤَﻨ ُﻌﻪُ‬ ‫وﻤﺎ َﻓ َﻜ ْﻴ َ ُ ُ ُ‬
‫ظﻠُ ً‬
‫ﺼ ُرﻩُ َﻤ ْ‬
‫ول اﻝﻠﻪ‪ ،‬أ َْﻨ ُ‬ ‫وﻤﺎ‪ُ «.‬ﻗْﻠ ُ َ َ ُ‬
‫ظﻠُ ً‬ ‫ﺎك َ‬
‫َﺨ َ‬ ‫ﺼ ْر أ َ‬
‫ﻋﻠﻴﻪ وﺴﻠم‪ْ » :‬اﻨ ُ‬
‫ﺼ ُر َك ِإﻴ‪‬ﺎﻩُ‪«.‬‬ ‫‪ِ ِ‬‬ ‫ِ‬
‫ﻤ َن اﻝظ ْﻠم ﻓَذﻝ َك َﻨ ْ‬
‫‪٢٧‬‬ ‫‪٢٦‬‬
‫ﻋن ﻤﺤﻤد ﺒن ﺤﺎﺘم اﻝﻤؤدب ﻋن ﻤﺤﻤد ﺒن‬ ‫ﻤن ﺤدﻴث ﺤﻤﻴد‪ ،‬ورواﻩ اﻝﺘرﻤذي‬ ‫ﺼﺤﻴﺢ اﻨﻔرد ﺒﻪ اﻝﺒﺨﺎري‬
‫ﻋﺒد اﷲ اﻷﻨﺼﺎري ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ ﺒدرﺠﺘﻴن‪ .‬ﻫـ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﺴﻠﻤﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن أﺤﻤد اﻝﻌﻠوي‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺠﺒﺎر ﺒن‬
‫أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ إﻤﺎم اﻝﺤرﻤﻴن أﺒو اﻝﻤﻌﺎﻝﻲ ﻋﺒد اﻝﻤﻠك ﺒن اﻝﺸﻴﺦ أﺒﻲ ﻤﺤﻤد اﻝﺠوﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻔﻀل ﺒن أﺤﻤد اﻝﺼوﻓﻲ‪،‬‬
‫أﺨﺒرﻨﺎ زاﻫر ﺒن أﺤﻤد اﻝﻔﻘﻴﻪ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺠﻌﻔر أﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﺒﻬﻠول اﻝﻘﺎﻀﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﺴﻌﻴد اﻝﺠوﻫري‪،‬‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪:‬‬
‫ت اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬
‫ﺤ ‪‬دﺜﻨﺎ أﺒو أﺴﺎﻤﺔ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﺒرﻴد ﺒن ﻋﺒد اﷲ‪ ،‬ﻋن أﺒﻲ ﺒردة‪ ،‬ﻋن أﺒﻲ ﻤوﺴﻰ‪ ،‬ﻗﺎل‪َ :‬ﺴﺄَ ْﻝ ُ‬
‫ون ِﻤ ْن ِﻝ َﺴﺎﻨِ ِﻪ َوَﻴ ِد ِﻩ‪«.‬‬ ‫ِ‬ ‫ِ‬
‫ﺎل‪َ » :‬ﻤ ْن َﺴﻠ َم اْﻝ ُﻤ ْﺴﻠ ُﻤ َ‬
‫ﻀ ُل؟ ﻗَ َ‬
‫ﻴن أَ ْﻓ َ‬
‫ِِ‬
‫ي ا ْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫َأ ‪‬‬
‫‪٢٨‬‬
‫ﻤﺘﻔق ﻋﻠﻴﻪ‪.‬‬
‫‪٢٩‬‬
‫ﻤﺎت اﻝﺸﻴﺦ ﻨور اﻝدﻴن اﻝواﻨﻲ ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫اﻝﺸﻴﺦ اﻝﺜﺎﻝث‬
‫‪ .٣‬أﺨﺒرﻨﺎ أﺒو اﻝﻨون ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻗﺎﺴم اﻝﻜﻨﺎﻨﻲ اﻝﻌﺴﻘﻼﻨﻲ ﺜم‬
‫‪٣٠‬‬
‫ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن‬ ‫اﻝﻤﺼري اﻝدﺒﺎﺒﻴﺴﻲ‬
‫اﻝﻤﻘَﻴ‪‬ر ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬ﻋن أﺒﻲ اﻝﻜرم اﻝﻤﺒﺎرك‬
‫ﻋﻠﻲ اﻝﻤﻌروف ﺒﺎﺒن ُ‬
‫]‪/٣‬ب[ اﺒن اﻝﺤﺴن ﺒن اﻝﺸﻬرزوري‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن أﺤﻤد اﻝﻨﻌﺎﻝﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺴﻬل ﻤﺤﻤود ﺒن ﻋﻤر اﻝﻌﻜﺒري‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﻠﻲ ﺒن اﻝﺠﻌد‪ ،‬أﺨﺒرﻨﻲ اﺒن أﺒﻲ ذﺌب‪ ،‬ﻋن ﻤﺤﻤد ﺒن ﻗﻴس‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن‬
‫اﺤ َد ٍة أَﺘَﻘَ‪‬ﺒ ُل ﻝَﻪُ ﺒِﺎْﻝ َﺠ‪‬ﻨ ِﺔ؟« َﻗﺎ َل‬ ‫ﻴزﻴد ﺒن ﻤﻌﺎوﻴﺔ‪ ،‬ﻋن ﺜوﺒﺎن‪ ،‬ﻗﺎل‪َ :‬ﻗﺎ َل رﺴو ُل ِ‬
‫اﷲ ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م‪» :‬ﻤن ﻴﺘَ َﻘ‪‬ﺒ ُل ِﻝﻲ ﺒِو ِ‬
‫َ‬ ‫ُ َ َ َ َ َْ َ‬ ‫َ‬ ‫َُ‬
‫‪٢٦‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ُ .٢٢/٩‬ﻴﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪١٤/١٩‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٥٧٠/١١‬‬
‫‪٢٧‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.٥٢٣/٤‬‬
‫‪٢٨‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١١/١‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٦٦/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٦٦١/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٨٩-٤٨٨/١١‬؛ ﺴﻨن أﺒﻲ داود ‪٤/٣‬؛ ﺼﺤﻴﺢ اﺒن‬
‫ﺤﺒﺎن ‪.١٢٤/٢‬‬
‫‪٢٩‬‬
‫ورد ﻓﻲ اﻝﻨص )وﻤﺎﺌﺘﻴن( وﻋﻠﻰ اﻝﻬﺎﻤش ﺘﺼوﻴب ﻨﺼﻪ‪" :‬ﺼواﺒﻪ وﺴﺒﻊ ﻤﺎﺌﺔ"‪ ،‬وﻫو اﻷﺼﺢ‪ .‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٩٠/٣‬‬
‫)‪.(١٩٧‬‬
‫‪٣٠‬‬
‫ورد ﻓﻲ اﻝﻬﺎﻤش "اﻝدﺒوﺴﻲ" وﻜﻼﻫﻤﺎ وردا ﻓﻲ ﺘرﺠﻤﺘﻪ‪ ،‬اﻨظر‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(١٣٣١) ٤٨٥-٤٨٤/٤‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم‬
‫‪٢٦٠/٨‬؛ اﺒن اﻝﻌﻤﺎد ﻋﺒد اﻝﺤﻲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﻌﻜري اﻝﺤﻨﺒﻠﻲ‪ ،‬ﺸذرات اﻝذﻫب‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝﻘﺎدر اﻷرﻨﺎؤوط وﻤﺤﻤود اﻷرﻨﺎؤوط‪.‬‬
‫)دﻤﺸق‪ :‬دار ﺒن ﻜﺜﻴر(‪.٩٢/٦ ،١٩٨٥ ،‬‬
‫‪100‬‬
‫َﺤ ًدا ُﻴَﻨ ِﺎوﻝُﻪُ‪َ ،‬وَﻴ ْﻨ ِز ُل ُﻫ َو‬ ‫ِِ‬ ‫ِ‬ ‫ﺎل‪ِ َ » :‬‬
‫ْﻤُر أ َ‬
‫ﺎن ﺘَ ْﺴﻘُطُ ﻋ َﻼ َﻗﺔُ َﺴ ْوطﻪ ﻓَ َﻼ َﻴﺄ ُ‬
‫ﺎن ﺜَ ْوَﺒ ُ‬ ‫ﻻ ﺘَ ْﺴﺄَل اﻝ‪‬ﻨ َ‬
‫ﺎس َﺸ ْﻴًﺌﺎ‪َ «.‬ﻗﺎ َل‪َ :‬ﻓ َﻜ َ‬ ‫ﺜوﺒﺎن‪ :‬أََﻨﺎ‪َ .‬ﻗ َ‬
‫‪٣١‬‬
‫ْﺨ ُذ َﻫﺎ‪.‬‬
‫َﻓَﻴﺄ ُ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن اﻝﻤﻘﻴر ﺴﻤﺎﻋﺎ‪ ،‬ﻋن اﻝﺤﺎﻓظ أﺒﻲ اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻨﺎﺼر‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظﺎن أﺒو‬
‫‪٣٣‬‬ ‫‪٣٢‬‬
‫ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد اﻝﻔﻀل‬ ‫ﻨﺼر اﻝﺤﻤﻴدي‬ ‫إﺴﺤﺎق إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن ﺴﻌﻴد اﻝﺤﺒﺎل وأﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن‬
‫ﺒن ﺠﻌﻔر ﺒن أﺒﻲ اﻝﻜرام‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﻋﺒﻴد اﷲ ﺒن ﻤﺤﻤد ﺒن أﺤﻤد اﻝﻔرﻀﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﻘدة‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن ﻋﺒد اﻝﻤﻠك‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻋﺎﻤر اﻝﺴﻬﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﺒد اﻝرﺤﻤن ﺒن اﻷﺴود‪ ،‬ﻋن‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‬ ‫ِ‬ ‫‪ِ ‬‬ ‫‪٣٤‬‬
‫َﺠَﻠ ِﺢ أﺒﻲ ُﺤ َﺠ ‪‬ﻴ َﺔ‪ ،‬ﻋن زﻴد ﺒن ﻋﻠﻲ‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﺠدﻩ‪ ،‬ﻋن ﻋﻠﻲ‪ ،‬ﻗﺎل‪َ :‬ﻋﻠ َﻤﻨﻲ َر ُﺴو ُل اﷲ َ‬ ‫اﻷ ْ‬
‫ف َﺒ ٍ‬
‫ﺎب‪.‬‬ ‫ﺎب ُﻜ ‪‬ل َﺒ ٍ‬
‫ﺎب َﻴ ْﻔﺘَ ُﺢ أَ ْﻝ َ‬ ‫ف َﺒ ٍ‬‫َأْﻝ َ‬
‫‪٣٥‬‬
‫ﺤدﻴث ﻀﻌﻴف اﻹﺴﻨﺎد‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻗراءة ﻋﻠﻴﻪ‪ ،‬ﻋن أﺒﻲ اﻝﻔﻀل ﺒن ﻨﺎﺼر اﻝﺤﺎﻓظ‪ ،‬أﻨﺸدﻨﺎ ﺸﺠﺎع ﺒن ﻓﺎرس اﻝذﻫﻠﻲ‬
‫إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﻤﺤﻤد ﺒن وﺸﺎح‪ ،‬أﻨﺸدﻨﺎ أﺒو اﻝﻔرج ﻋﺒد اﻝواﺤد ﺒن ﻨﺼر اﻝﻤﺨزوﻤﻲ اﻝﻤﻌروف ﺒﺎﻝﺒﺒﻐﺎء‪:‬‬
‫ﺠد ﺒﻌﺒدك ﻤﺜل ﻤﺎ وﺠدا‬ ‫ﻴﺎ ﻤﻜﻤدي دﻋﻨﻲ أﻤت ﻜﻤدا أو‬
‫ﻫدد ﺒﻬذا ﻤن ﻴﻌﻴش ﻏدا‬ ‫وزﻋﻤت أن اﻝﺒﻴن ﻤﻨك ﻏدا‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن إﺠﺎزة‪ ،‬ﻋن اﻝﻤﺒﺎرك ﺒن اﻝﺤﺴن‪ ،‬ﻋن أﺒﻲ ﻤﺤﻤد ﻋﺒد اﷲ ﺒن ﻤﺤﻤد‪ ،‬ﻗﺎل‪ :‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﻜﺘﺎﻨﻲ‪ ٣٦‬واﺒن ﺤﺒﺎﺒﺔ‪ ٣٧،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ طﺎﻝوت ﺒن ﻋﺒ‪‬ﺎد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻓَﻀ‪‬ﺎ ُل ﺒن ُﺠَﺒ ْﻴر‪ ،‬ﺴﻤﻌت أﺒﺎ‬
‫ﺎل‪ ،‬أَ ْﻜﻔُ ْل ﻝَ ُﻜِم‬ ‫ﺨﺼ ٍ‬
‫ت َ‬ ‫ي ﺒن َﻋ ْﺠﻼن ﻴﻘول‪ :‬ﺴﻤﻌت رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻴﻘول‪» :‬ا ْﻜﻔُﻠُوا ِﻝﻲ ِﺴ ‪‬‬ ‫ﺼ َد ّ‬
‫أﻤﺎﻤﺔ ُ‬
‫ﺼ َﺎرُﻜ ْم‪َ ،‬و ُﻜﻔ‪‬وا أ َْﻴ ِد َﻴ ُﻜ ْم‪َ ،‬و ْ‬
‫اﺤ َﻔظُوا‬ ‫ف‪ُ ،‬ﻏ ‪‬‬
‫ﻀوا أ َْﺒ َ‬ ‫َﺤ ُد ُﻜ ْم َﻓﻼ َﻴ ْﻜ ِذ ْ‬
‫ب‪ٕ َ ،‬وِا َذا ْاؤﺘُ ِﻤ َن َﻓﻼ َﻴ ُﺨ ْن‪ٕ َ ،‬وِا َذا َو َﻋ َد َﻓﻼ ُﻴ ْﺨﻠِ ْ‬ ‫ا ْﻝ َﺠ‪‬ﻨ َﺔ‪ِ :‬إ َذا َﺤ ‪‬د َ‬
‫ث أَ‬
‫‪٣٨‬‬
‫وﺠ ُﻜ ْم‪«.‬‬
‫ﻓُُر َ‬
‫‪٣١‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٥٨٨/١‬؛ ﻤﺴﻨد أﺤﻤد ‪ ،١٠٢/٣٧‬ﺴﻨن اﻝﺒﻴﻬﻘﻲ ‪.٣٣٠/٤‬‬
‫‪٣٢‬‬
‫ﺒن أﺒﻲ ﻨﺼر‪ .‬ﺴﻘطت ﻜﻠﻤﺔ )أﺒﻲ( ﺴﻬوا ﻤن اﻝﻨﺎﺴﺦ‪.‬‬
‫‪٣٣‬‬
‫ورد ﻋﻠﻰ اﻝﻬﺎﻤش ﻤﺎ ﻨﺼﺔ "إﺠﺎزة ﻤﻨﻬﻤﺎ‪".‬‬
‫‪ ٣٤‬ﻫو ﻴﺤﻴﻰ ﺒن ﻋﺒد اﷲ اﻝﻜﻨدي‪ .‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٧٦٢/١٤٥‬ﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗَ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ‬
‫اﻹﺴﻼم‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺒﺸﺎر ﻋواد ﻤﻌروف‪) .‬ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ‪.٨١٢/٣ ،(٢٠٠٣ ،‬‬
‫‪٣٥‬‬
‫ﻗﺎل اﻝﺤﺎﻓظ‪) :‬وﻫذا ﻤرﺴل أو ﻤﻌﻀل‪ ،‬وﻝﻪ طرق أﺨرى ﻤوﺼوﻝﺔ ﻋﻨد اﺒن ﻋدي ﻓﻲ ﻜﺘﺎب اﻝﻀﻌﻔﺎء ﻤن ﺤدﻴث ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒﺴﻨد واﻩ‪(.‬‬
‫اﻨظر‪ :‬أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺠر أﺒو اﻝﻔﻀل اﻝﻌﺴﻘﻼﻨﻲ اﻝﺸﺎﻓﻌﻲ‪ ،‬ﻓﺘﺢ اﻝﺒﺎري ﺸرح ﺼﺤﻴﺢ اﻝﺒﺨـﺎري )ﺒﻴـروت‪ :‬دار اﻝﻤﻌرﻓـﺔ‪.٣٦٣/٥ ،(١٩٥٩ ،‬‬
‫ﻗــﺎل اﻝﺠــوزي )ﻫــذا ﺤــدﻴث ﻻ ﻴﺼــﺢ(‪ .‬اﻨظــر‪ :‬ﻋﺒــد اﻝــرﺤﻤن ﺒــن ﻋﻠــﻲ ﺒــن اﻝﺠــوزي‪ ،‬اﻝﻌﻠــل اﻝﻤﺘﻨﺎﻫﻴــﺔ ﻓــﻲ اﻷﺤﺎدﻴــث اﻝواﻫﻴــﺔ‪ ،‬ﺘﺤﻘﻴــق ﺨﻠﻴــل اﻝﻤــﻴس‬
‫)ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٢١/١ ،(١٩٨٢ ،‬‬
‫‪٣٦‬‬
‫ﻋﻤر ﺒن إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻜﺜﻴر أﺒو ﺤﻔص اﻝﻜﺘﺎﻨﻲ‪ ،‬ﻤﻘرئ ﻤن أﻫل ﺒﻐداد‪ .‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٣٨/٥‬‬
‫‪٣٧‬‬
‫أﺒو اﻝﻘﺎﺴم ﻋﺒﻴد اﷲ ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﺤﺒﺎﺒﺔ )ت ‪ .(١٠٠٧/٣٩٨‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٥٤٩-٥٤٨/١٦‬‬
‫‪٣٨‬‬
‫أﺨرﺠﻪ أﺒو اﻝﻘﺎﺴم ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻷوﺴط‪ ،‬ﺘﺤﻘﻴق طﺎرق ﺒن ﻋوض اﷲ ﺒن ﻤﺤﻤد وﻋﺒد اﻝﻤﺤﺴن ﺒن إﺒراﻫﻴم اﻝﺤﺴﻴﻨﻲ‬
‫)اﻝﻘﺎﻫرة‪ :‬دار اﻝﺤرﻤﻴن‪ ،٧٧/٣ ،(١٩٩٤ ،‬ﺴﻨن اﻝﺒﻴﻬﻘﻲ ‪.١٩٧/٦‬‬
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‫ﺠدا ﺘُﺴﺎﻋﻲ اﻹﺴﻨﺎد إﻝﻰ اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪/٤] ،‬أ[ وﻓﻲ إﺴﻨﺎدﻩ َﻓﻀ‪‬ﺎ ُل ﺒن ُﺠﺒﻴر وطﺎﻝوت ﺒن‬ ‫ﺤدﻴث ٍ‬
‫ﻋﺎل ً‬ ‫ٌ‬ ‫ﻫذا‬
‫ﻋﺒ‪‬ﺎد‪ ،‬ﻓﺄﻤﺎ طﺎﻝوت ﻓﺼﺎﻝﺢ اﻝﺤدﻴث ﻋﻠﻰ أﻨﻪ ﻝم ﻴﻨﻔرد ﺒﻪ ﺒل ﺘﺎﺒﻌﻪ ﻋﻠﻴﻪ ﻤﺤﻤد ﺒن ﻋروة‪ ٣٩‬ﺒن ا ْﻝﺒِ ْرَﻨ ِد أﺤد اﻝﺜﻘﺎت اﻷﺜﺒﺎت‬
‫‪٤٠‬‬ ‫اﻝﻤﺨرج ﻝﻬم ﻓﻲ اﻝﺼﺤﻴﺤﻴن ﻓرواﻩ ﻋن ﻓَﻀ ٍ‬
‫‪‬ﺎل ﻨﺤوﻩ وأﻤﺎ ﻓﻀﺎل ﻓﻠﻴ‪‬ن‪...‬‬
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‫ﺒﺈﺴﻨﺎد رﺠﺎﻝُﻪُ ﺜﻘﺎت‪ ،‬رواﻩ أﺒو ﻋﺒﻴد ﻓﻲ‬ ‫وﻝﻪ ﺸﺎﻫد ﻤن ﺤدﻴث ﻋﺒﺎدة ﺒن اﻝﺼﺎﻤت ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‬
‫اﻝﻤواﻋظ‪ ٤١‬ﻋن إﺴﻤﺎﻋﻴل ﺒن ﺠﻌﻔر‪ ،‬ﻋن ﻋﻤرو ﺒن أﺒﻲ ﻋﻤر)و(‪ ٤٢،‬ﻋن اﻝﻤطﻠب ﺒن ﺤﻨطب‪ ،‬ﻋن ﻋﺒﺎدة‪ ،‬أﺨﺒرﻨﺎ ﺒﻪ‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻌﺔ إﺠﺎزة‪ ،‬ﻋن اﻝﻀﻴﺎء ﻤﺤﻤد ﺒن ﻋﺒد اﻝواﺤد‪ ،‬‬
‫أن أﺒﺎ ﺠﻌﻔر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻨﺼر اﻝﺼﻴدﻻﻨﻲ‬
‫‪٤٤‬‬ ‫‪٤٣‬‬
‫أﺤﻤد ﻓﺎذﺸﺎﻩ‪ ،‬أﺨﺒرﻫم‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم‬ ‫ﺴﻤﺎﻋﺎ‪ ،‬‬
‫أن أﺒﺎ اﻝﺤﺴن‬ ‫أﺨﺒرﻩ ﻋن أﺒﻲ ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﺨورﺴت‬
‫‪٤٥‬‬
‫ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد ﺒن أﻴوب اﻝطﺒراﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز‪ ،‬أﻨﺒﺄﻨﺎ أﺒو ﻋﺒﻴد ﺒﺈﺴﻨﺎدﻩ ﻨﺤوﻩ‪.‬‬
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‫ﻓﻲ ﺼﺤﻴﺤﻪ ﻤن ﻫذا اﻝوﺠﻪ‪.‬‬ ‫ورواﻩ اﺒن ﺤﺒﺎن‬
‫ﻝﻜن اﻝﻤطﻠب ﺒن ﻋﺒد اﷲ ﺒن ﺤﻨطب ﻜﺜﻴر اﻹرﺴﺎل ﻋن اﻝﺼﺤﺎﺒﺔ وﻻ ﻴﺜﺒت ﻝﻪ ﻝﻘﺎء ﻋﺒﺎدة واﷲ أﻋﻠم‪ .‬ﻫـ‬
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‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن اﻝﺤﺒﺎل إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﻠﻲ‬
‫اﻝﺨﺒﺎز‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن إﺒراﻫﻴم اﻝﺠﻤﺎل‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝطﺒراﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋﺒﻴد‬
‫اﻝﻘﺎﺴم ﺒن ﺴﻼم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد اﻷﻤوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝﻤﻠك ﺒن ﺠرﻴﺞ‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻤﻠﻴﻜﺔ‪ ،‬ﻋن أم ﺴﻠﻤﺔ‬
‫اﻝرِﺤ ِﻴم{‪،‬‬
‫اﻝر ْﺤ َﻤ ِن ‪‬‬ ‫زوج اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎﻝت‪ :‬ﻜﺎن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘطﻊ ﻗراءﺘﻪ } ِﺒﺴِم ِ‬
‫اﷲ ‪‬‬ ‫ْ‬
‫اﻝرِﺤ ِﻴم{‪َ } ،‬ﻤ ِﺎﻝ ِك َﻴ ْوِم اﻝ ‪‬د ِ‬
‫ﻴن‪{.‬‬ ‫اﻝر ْﺤ َﻤ ِن ‪‬‬
‫ﻴن{‪ } ،‬‬ ‫ِ‬ ‫}اْﻝ َﺤ ْﻤ ُد ِﻝﻠ‪ِ ‬ﻪ َر ‪‬‬
‫ب ا ْﻝ َﻌﺎﻝَﻤ َ‬
‫رواﻩ أﺒو داود‪ ٤٧‬ﻋن ﺴﻌﻴد ﺒن ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد ﻋن أﺒﻴﻪ‪ ،‬وﻫو إﺴﻨﺎد ﺼﺤﻴﺢ‪.‬‬
‫اﻝﺼﺤﻴﺢ أﻨﻪ ﻤﺤﻤد ﺒن ﻋرﻋرة ﺒن اﻝﺒِ ِرْﻨد‪ .‬اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٤٤٦/٥‬‬ ‫‪٣٩‬‬
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‫وﺒﻴض اﻝﻤﺼﻨف ﺒﻌدﻫﺎ وﻝم ﻴﻌد إﻝﻴﻬﺎ‪.‬‬
‫ﻜﻠﻤﺔ ﻏﻴر ﻤﻘروءة‪ّ ،‬‬
‫‪ ٤١‬أﺒو ُﻋﺒﻴد اﻝﻘﺎﺴم ﺒن ﺴﻼّم ﺒن ﻋﺒد اﷲ اﻝﻬروي اﻝﺒﻐدادي‪ ،‬اﻝﺨطب واﻝﻤواﻋظ‪ ،‬ﺘﺤﻘﻴق رﻤﻀﺎن ﻋﺒد اﻝﺘواب )اﻝﻘﺎﻫرة‪ :‬ﻤﻜﺘﺒﺔ اﻝﺜﻘﺎﻓﺔ اﻝدﻴﻨﻴﺔ‪،‬‬
‫‪.١٠٥/١ ،(١٩٨٦‬‬
‫‪ ) ٤٢‬طت ن ا ل‪ .‬ا ظر ا ذھ ‪ ،‬ر ‪ 6‬ا!)‪5‬م ‪.٧١٤/٣‬‬
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‫ت(‪ ،٤١٩/١٩ ،‬ﺘوﻓﻲ ﻋﺎم ‪.١١١٩/٥١٣‬‬ ‫رو ْﺴ َ‬
‫ورد ﻓﻲ ﺴﻴر اﻷﻋﻼم ) ُﺨ ْو َ‬
‫ور أ ‪ 1‬أ و ا ) ن و س ا )ن‪.‬‬ ‫‪ ٤٤‬ا‬
‫ت ھ(ذا‪) :‬ا‪ /‬وا = ) ن أ ‪().‬م أ‪ /‬ن (م ا < '‪ :‬ا د‪B‬وا إذا د‪ A‬م وأو@وا إذا و;د م وأدوا إذا ا> م‬ ‫‪. ٤٥‬ظ د ث ; دة ن ا‬
‫وا ‪.‬ظوا @رو<(م و‪/C‬وا أﺒﺼﺎرﻜم وﻜﻔوا أﻴدﻴﻜم‪ (.‬ﻗﺎل اﻷﻝﺒﺎﻨﻲ‪ :‬رواﻩ ﺒن ﺨزﻴﻤﺔ ﻓﻲ "ﺤدﻴث ﻋﻠﻲ ﺒن ﺤﺠر" )ج ‪ ٣‬رﻗم ‪ (٩١‬واﺒن ﺤﺒﺎن )رﻗم‬
‫‪ (١٠٧‬واﻝﺤﺎﻜم )‪ (٣٥٩ ٣٥٨/٤‬واﻝﺨراﺌطﻲ ﻓﻲ "اﻝﻤﻜﺎرم" )ص ‪ (٣١‬وأﺤﻤد )‪ (٣٢٣/٥‬واﻝطﺒراﻨﻲ )‪ - ١/٤٩‬ﻤﻨﺘﻘﻰ ﻤﻨﻪ( واﻝﺒﻴﻬﻘﻲ ﻓﻲ "اﻝﺸﻌب"‬
‫)‪ (١/٤٧/٢‬ﻋن ﻋﻤرو ﻋن اﻝﻤطﻠب ﺒن ﻋﺒد اﷲ ﻋن ﻋﺒﺎدة ﻤرﻓوﻋﺎ‪ .‬اﻝﺴﻠﺴﻠﺔ اﻝﺼﺤﻴﺤﺔ‪.٩٤/٤ ،‬‬
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‫ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪ .٥٠٦/١‬ﻗﺎل ﺸﻌﻴب اﻷرﻨؤوط‪ :‬ﺤدﻴث ﺼﺤﻴﺢ ورﺠﺎﻝﻪ ﺜﻘﺎت إﻻ أن ﻓﻴﻪ اﻨﻘطﺎﻋﺎ‪.‬‬
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‫ﺴﻨن أﺒﻲ داود ‪ .٤٣٣/٢‬وﻴﻨظر أﻴﻀﺎ ﺴﻨن اﻝﺘرﻤذي ‪.١٨٥/٥‬‬
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‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻴﺎﻗوت إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن اﻝﻔﻀل‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد‬ ‫اﻝﺤﺴﻴن ﺒن ِﺒ ْﺸ َارن‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺠﻌﻔر ﺒن َ‬
‫اﻝﺒ ْﺨﺘَ ِر ّ‬
‫اك‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬ﻝَ ْﻴ َس َﻋﻠَﻰ ا ْﻝ َﻤ ْرِء‬ ‫اﻝﻘطﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ُﺨﺜَْﻴم ﺒن ِﻋر ٍ‬
‫ُ ُ َ‬
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‫ﺼ َدﻗَﺔٌ‪ «.‬ﻫـ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِِ ِ‬
‫ا ْﻝ ُﻤ ْﺴﻠم ﻓﻲ ﻓََرﺴﻪ‪َ ،‬وﻻَ َﻤ ْﻤﻠُوﻜﻪ َ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن ﻋﺒد اﻝﻤﻌطﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﻨﺼر ﺒن أﺤﻤد ]‪/٤‬ب[ ﺒن‬
‫اﻝﺒطﻲ‪ ،٤٩‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒﻴد اﷲ ﺒن ﻴﺤﻴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن إﺴﻤﺎﻋﻴل اﻝﻤﺤﺎﻤﻠﻲ ﻓﻲ اﻝﺴﺎﺒﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﻌﻘوب ﻫو‬
‫اﺒن إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد‪ ،‬ﻋن ﻫﺸﺎم ﺒن ﻋروة‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن أﺴﺎﻤﺔ ﺒن زﻴد‪ ،‬رﻀﻲ اﷲ ﻋﻨﻬﻤﺎ‪ ،‬أَ ‪‬ﻨﻪُ ُﺴ ِﺌ َل َﻋ ْن‬
‫ق‬
‫ص َﻓ ْو َ‬ ‫ص‪َ ،‬واﻝ‪‬ﻨ ‪‬‬ ‫ﺎن َﻴ ِﺴ ُﻴر اْﻝ َﻌ َﻨ َ‬
‫ق‪َ ،‬ﻓِﺈ َذا َو َﺠ َد َﻓ ْﺠ َوةً َﻨ ‪‬‬ ‫ول ِ‬
‫اﷲ ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪ ﻋَﻠ ْﻴ ِﻪ وﺴﻠ‪‬م ِﻓﻲ ﺤﺠ ِ‬ ‫ﻤ ِﺴ ِﻴر رﺴ ِ‬
‫اع َﻓ َﻘﺎ َل‪َ " :‬ﻜ َ‬
‫‪‬ﺔ اْﻝ َوَد ِ‬ ‫َ‬ ‫ُ َ َََ‬ ‫َ‬ ‫َُ‬ ‫َ‬
‫ا ْﻝ َﻌَﻨ ِ‬
‫ق‪".‬‬
‫‪٥٠‬‬
‫ﻋن ﻴﻌﻘوب ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو درﺠﺘﻴن‪.‬‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن ﻤﺤﻤود ﺒن اﻝﺼﺎﺒوﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﻨﺼر ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد‬
‫اﻝﺒﻴ‪‬ﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﻌﻘوب ﺒن إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد‪ ،‬ﻋن اﺒن ﻋﺠﻼن‪ ،‬ﺤ ‪‬دﺜﻨﻲ‬ ‫ﺒن َ‬
‫‪‬ﻔ ِر‪،‬‬
‫ﺎء اﻝﺴ َ‬‫ك ِﻤن و ْﻋﺜَ ِ‬ ‫ﺴﻌﻴد‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم أﻨﻪ ﻜﺎن إذا ﺴﺎﻓر ﻗﺎل‪» :‬اﻝﻠ‪‬ﻬ ‪‬م ِإﻨ‪‬ﻲ أ ُ ِ‬
‫َﻋوُذ ﺒ َ ْ َ‬ ‫ُ‬
‫‪‬‬
‫َﻫ ِل‪ ،‬اﻝﻠﻬُ ‪‬م ا ْ‬
‫ط ِو ﻝََﻨﺎ‬ ‫ِ‬ ‫ِ‬ ‫ب ِﻓﻲ اﻝﺴ َ‬
‫‪‬ﻔ ِر‪َ ،‬وا ْﻝ َﺨﻠ َ‬ ‫ِ‬ ‫ﺎل‪ ،‬اﻝﻠ‪‬ﻬُ ‪‬م أ َْﻨ َ‬
‫َﻫ ِل واْﻝﻤ ِ‬ ‫و َﻜﺂﺒ ِﺔ اْﻝﻤ ْﻨ َﻘﻠَ ِب وﺴوِء اْﻝﻤ ْﻨ َ ِ‬
‫ﻴﻔﺔُ ﻓﻲ اﻷ ْ‬ ‫ت اﻝﺼ‪‬ﺎﺤ ُ‬ ‫ظ ِر ﻓﻲ اﻷ ْ َ َ‬ ‫َ‬ ‫َُ‬ ‫َ َ ُ‬
‫‪‬ﻔَر‪«.‬‬
‫ض َو َﻫ ‪‬و ْن َﻋﻠَ ْﻴَﻨﺎ اﻝﺴ َ‬
‫اﻷ َْر َ‬
‫‪٥١‬‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ ﻓﻲ اﻝﻴوم واﻝﻠﻴﻠﺔ ﻋن ﻴﻌﻘوب ﺒن إﺒراﻫﻴم ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو ﺜﻼث درﺠﺎت‪ .‬ﻫـ‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن زﻴد اﻝﺘ‪ِ ‬‬

‫ﺴﺎرﺴﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﺜﻘﻔﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻫﻼل ﺒن‬
‫ﻤﺤﻤد اﻝﺤﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن ﻴﺤﻲ ﺒن ﻋﻴﺎش‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن إﺸﻜﺎب‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﻌﺎوﻴﺔ‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن ﻤﺴﻠم‬
‫ﺼﺒﻴﺢ‪ ،‬ﻋن ﻤﺴروق‪ ،‬ﻋن ﻋﺒد اﷲ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ِِ» :‬إ ‪‬ن اﻝﻠ‪َ ‬ﻪ َﻋ‪‬ز َو َﺠ ‪‬ل ِإ َذا ﺘَ َﻜﻠ‪َ ‬م ﺒِﺎ ْﻝ َو ْﺤ ِﻲ‬ ‫ﺒن ُ‬
‫ك َﺤﺘ‪‬ﻰ َﻴﺄْﺘَِﻴﻬُ ْم ِﺠ ْﺒ ِرﻴ ُل َﻋﻠَ ْﻴ ِﻪ‬ ‫ون َﻜ َذِﻝ َ‬
‫ون‪ ،‬ﻓَ َﻼ َﻴ َازﻝُ َ‬
‫ﺼ َﻌﻘُ َ‬ ‫ﺼَﻠﺔً َﻜ َﺠ‪‬ر اﻝ ‪‬ﺴْﻠ ِﺴﻠَ ِﺔ َﻋﻠَﻰ اﻝﺼ َ‬
‫‪‬ﻔﺎ‪ ،‬ﻓَﻴُ ْ‬ ‫ﺼْﻠ َ‬
‫ﺎء ِﻝﻠﺴ ِ‬
‫‪‬ﻤﺎء َ‬
‫َ‬
‫َﻫ ُل اﻝﺴ‪‬ﻤ ِ‬
‫َ‬ ‫َﺴ ِﻤ َﻊ أ ْ‬
‫ق اْﻝ َﺤ ‪‬‬
‫ق‪«.‬‬ ‫ون‪ :‬اْﻝ َﺤ ‪‬‬
‫ﺎد َ‬ ‫ون‪َ :‬ﻴﺎ ِﺠ ْﺒ ِرﻴ ُل َﻤﺎ َذا ﻗَﺎ َل َرﺒ َ‬
‫‪‬ك؟ ﻓََﻴﻘُو ُل‪ :‬ا ْﻝ َﺤ ‪‬‬
‫ق‪ ،‬ﻓَﻴَُﻨ ُ‬ ‫ع َﻋ ْن ﻗُﻠُوﺒِ ِﻬ ْم‪ ،‬ﻓََﻴﻘُوﻝُ َ‬ ‫‪‬ﻼم ﻓَِﺈ َذا َﺠ َ‬
‫ﺎء ُﻫ ْم ﻓُ‪‬ز َ‬ ‫اﻝﺴ َ‬
‫‪٥٢‬‬
‫رواﻩ أﺒو داود ﻓﻲ اﻝﺴﻨن ﻋن ﻋﻠﻲ ﺒن إﺸﻜﺎب ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو درﺠﺘﻴن‪.‬‬
‫‪٤٨‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ ،١٠٢/٢‬ﻤﺎﻝك ﺒن أﻨس ﺒن ﻤﺎﻝك ﺒن ﻋﺎﻤر اﻷﺼﺒﺤﻲ اﻝﻤدﻨﻲ‪ ،‬اﻝﻤوطﺄ‪ ،‬ﺼﺤﺤﻪ ورﻗﻤﻪ وﺨرج أﺤﺎدﻴﺜﻪ وﻋﻠق ﻋﻠﻴﻪ ﻤﺤﻤد‬
‫ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ )ﺒﻴروت‪ :‬دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪ ،٢٧٧/١ ،(١٩٨٥ ،‬ﺴﻨن اﻝدارﻗطﻨﻲ ‪ ،٣٩/٣‬ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٣٥/٥‬‬
‫اﻝﺒ ِطر"‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .١١٠٠/٤٩٤‬اﻨظر اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٧٦٣/١٠‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٤٦/١٩‬‬
‫اﻝﺼﺤﻴﺢ "اﺒن َ‬
‫‪٤٩‬‬
‫‪ ٥٠‬ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .٢٥٨/٥‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٦٣/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٣٩٢/١‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪ ،٩٣٦/٢‬ﺴﻨن أﺒﻲ داود ‪،(١٩١/١‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ ،١٠٠٤/٢‬ﻤﺴﻨد أﺤﻤد ‪.١٥٣/٣٦‬‬
‫‪ ٥١‬أﺤﻤد ﺒن ﺸﻌﻴب ﺒن ﻋﻠﻲ اﻝﻨﺴﺎﺌﻲ‪ ،‬ﻋﻤل اﻝﻴوم واﻝﻠﻴﻠﺔ‪ ،‬ﺘﺤﻘﻴق ﻓﺎروق ﺤﻤﺎدة )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪ .٣٤٨/١ ،(١٤٠٦ ،‬وﻴُﻨظر ﻜذﻝك‪:‬‬
‫ﺴﻨن أﺒﻲ داود ‪٣٣/٣‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٦٧/١٥‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٩٧٨/٢‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٩٧٧/٢‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٩٧/٥‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٢٧٢/٨‬‬
‫‪٥٢‬‬
‫ﺴﻨن أﺒﻲ داود ‪ .٦٤٨/٢‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٢٣٣/١‬‬
‫‪103‬‬
‫‪٥٣‬‬
‫ﻤﺎت اﻝﺸﻴﺦ أﺒو اﻝﻨون اﻝدﺒوﺴﻲ ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫اﻝﺸﻴﺦ اﻝراﺒﻊ‬
‫‪٥٤‬‬
‫ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ‬ ‫‪ .٤‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﻜرﻴم ﺒن ﻋﺒد اﻝﻨور ﺒن ﻤﻨﻴر اﻝﺤﻠﺒﻲ‬
‫أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌز ﻴوﺴف ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﻴوﺴف اﻝﺤﻤزي‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ]‪/٥‬أ[ ﺒﺎﻗﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫زرﻋﺔ طﺎﻫر ﺒن ﻤﺤﻤد ﺒن طﺎﻫر‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن اﻝﻤﻘوﻤﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝزﺒﻴر ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن َﻤ ْﻬَرَوْﻴ ِﻪ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌز)ﻴز(‪ ٥٥‬اﻝﺒﻐوي‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒﻴد اﻝﻘﺎﺴم ﺒن ﺴﻼم‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﻋﺒد اﷲ ﺒن ﺼﺎﻝﺢ‪ ،‬وﻴﺤﻴﻲ ﺒن )أﺒﻲ(‪ ٥٦‬ﺒﻜﻴر ﻋن اﻝﻠﻴث ﺒن ﺴﻌد‪ ،‬ﻋن ﻴزﻴد ﺒن ﻋﺒد اﷲ ﺒن أﺴﺎﻤﺔ ﺒن اﻝﻬﺎد‪ ،‬ﻋن ﻤﺤﻤد‬
‫طﺔٌ ِﻋ ْﻨ َدﻩُ‪ِ ،‬إ ْذ‬ ‫اﻝﺒﻘََ ِرة‪َ ،‬وﻓََر ُﺴﻪُ َﻤ ْرُﺒو َ‬
‫ورةَ َ‬ ‫ِ ‪ِ‬‬
‫ﻀﻴر‪ ،‬ﻗﺎل‪َ :‬ﺒ ْﻴ َﻨ َﻤﺎ ُﻫ َو َﻴ ْﻘَأُر ﻤ َن اﻝﻠ ْﻴل ُﺴ َ‬ ‫ُﺴﻴد ﺒن ُﺤ َ‬ ‫ﺒن إﺒراﻫﻴم ﺒن اﻝﺤرث اﻝﺘﻴﻤﻲ‪ ،‬ﻋن أ َ‬
‫ق أَن ﺘُ ِ‬ ‫ِ‬ ‫ِِ‬ ‫َﺠﺎﻝَ ِت اﻝﻔََر ُس ﻓَ َﺴ َﻜ َ‬
‫اﺠﺘَ‪‬رﻩُ‬
‫ﺼ َﻴﺒﻪُ َﻓﻠَ ‪‬ﻤﺎ ْ‬ ‫ف ِإﻝَﻰ ْاﺒﻨﻪ َﻴ ْﺤَﻴﻰ َو َﻜ َ‬
‫ﺎن ﻗَ ِر ًﻴﺒﺎ ﻤ ْﻨ َﻬﺎ‪ ،‬ﻓَﺄَ ْﺸﻔَ َ ْ‬ ‫ﺼَر َ‬ ‫ت‪ ،‬ﻓَ ْﺎﻨ َ‬ ‫ت‪ ،‬ﺜُ‪‬م ﻗََأَر ﻓَ َﺠﺎﻝَ ْ‬ ‫ت ﻓَ َﺴ َﻜﺘَ ْ‬
‫ت ِإﻝَﻰ اﻝﺴ ِ‬ ‫‪ِ ِ ‬‬ ‫ِ‬ ‫ْﺴﻪُ ِإﻝَﻰ اﻝﺴ ِ ِ‬
‫ث‬ ‫َﺼَﺒ َﺢ َﺤ ‪‬د َ‬‫اﻫﺎ‪َ ،‬ﻓﻠَ ‪‬ﻤﺎ أ ْ‬ ‫‪‬ﻤﺎء َﺤﺘ‪‬ﻰ َﻤﺎ َﻴَر َ‬ ‫َ‬ ‫ﻴﺢ َﻋَرَﺠ ْ‬ ‫ﺼﺎﺒِ ِ‬ ‫اﻝﻤ َ‬
‫ﻴﻬﺎ أ َْﻤﺜَﺎ ُل َ‬ ‫‪‬ﻤﺎء‪ ،‬ﻓَﺈ َذا ُﻫ ُو ﻋ ْﻨ َد اﻝظﻠﺔ ﻓ َ‬ ‫َ‬ ‫َرﻓَ َﻊ َأر َ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪» :‬أ ََوﺘَ ْد ِري َﻤﺎ َذ ِاﻝ َك؟« َﻗ ْﺎ َل‪َ :‬ﻻ َﻴﺎ َر ُﺴ ْو َل‬ ‫ِ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﺒِ َذِﻝ َ‬ ‫ِ‬
‫ك‪َ ،‬ﻓ َﻘﺎ َل َر ُﺴ ْو َل اﷲ َ‬ ‫َر ُﺴ ْو َل اﷲ َ‬
‫ﻻ ﺘَﺘَ َو َارى ِﻤ ْﻨﻬُ ْم‪ «.‬ﻗﺎل اﺒن‬ ‫ﺎس إَِﻝ ْﻴ َﻬﺎ‪َ ،‬‬ ‫ﻼﺌِ َﻜﺔُ َد َﻨ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫ت َﻴ ْﻨظُُر اﻝﻨ‪ُ ‬‬ ‫َﺼ َﺒ َﺤ ْ‬
‫آن َﻷ ْ‬ ‫ﺼ ْوﺘِ َك‪َ ،‬وَﻝ ْو َﻗ َأر َ‬
‫ْت اْﻝﻘُ ْر َ‬ ‫تﻝ َ‬ ‫اﻝﻤ َ‬
‫اﷲ‪ .‬ﻗﺎل‪» :‬ﺘْﻠ َك َ‬
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‫اﻝﻬﺎد‪ :‬ﺤ ‪‬دﺜﻨﻲ ﻋﺒد اﷲ ﺒن ﺨﺒﺎب‪ ،‬ﻋن أﺒﻲ ﺴﻌﻴد اﻝﺨدري‪ ،‬ﻋن أﺴﻴد ﺒن ﺤﻀﻴر ﺒﻬذا اﻝﺤدﻴث‪.‬‬
‫أﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إﺠﺎزة‪ ،‬ﻋن ﻋﺒد اﻝﻠطﻴف ﺒن اﻝﻘَُﺒ ْﻴ ِطﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو زرﻋﺔ ﺴﻤﺎﻋﺎ‪ ،‬ﻓذﻜرﻩ وأﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ‬
‫اﻝﻤﻘ‪‬ﻴر‪ ،‬ﻋن أﺒﻲ اﻝﻔﻀل ﺒن ﻨﺎﺼر‪ ،‬ﻋن اﻝﺤﺎﻓظ أﺒﻲ إﺴﺤﺎق إﺒراﻫﻴم ﺒن‬ ‫أﻴﻀﺎ أﺒو اﻝﻨون اﻝدﺒوﺴﻲ‪ ،‬ﻋن أﺒﻲ اﻝﺤﺴن ﺒن ُ‬
‫ﺴﻌﻴد اﻝﺤﺒ‪‬ﺎل‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻤﺤﻤد اﻹﺸﺒﻴﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤوت‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﺒﻐوي ﻓذﻜرﻩ‪.‬‬
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‫وﺒﺎﻝﺴﻨد اﻝﻤﺘﻘدم إﻝﻰ أﺒﻲ ﻋﺒﻴد ﻗﺎل‪...‬‬
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‫ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٨٣) ٣٩٨/٢‬؛ ﺸﻬﺎب اﻝدﻴن أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺠر اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬إﻨﺒﺎء اﻝﻐﻤر ﺒﺄﺒﻨﺎء‬
‫اﻝﻌﻤر ﻓﻲ اﻝﺘﺎرﻴﺦ‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻋﺒد اﻝﻤﻌﻴد ﺨﺎن )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪٣٥-٣٤/٦ ،(١٩٨٦ ،‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪-١١٠/٦‬‬
‫‪١١‬؛ ﺠﻼل اﻝدﻴن اﻝﺴﻴوطﻲ ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ ﺒﻜر‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ﻓﻲ ﺘﺎرﻴﺦ ﻤﺼر واﻝﻘﺎﻫرة‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد أﺒو اﻝﻔﻀل إﺒراﻫﻴم )اﻝﻘﺎﻫرة‪:‬‬
‫دار إﺤﻴﺎء اﻝﻜﺘب اﻝﻌرﺒﻴﺔ ‪ -‬ﻋﻴﺴﻰ اﻝﺒﺎﺒﻲ اﻝﺤﻠﺒﻲ وﺸرﻜﺎﻩ‪٣٥٨/١ ،(١٩٦٧ ،‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٩٦/٢٥‬؛ أﺒو اﻝﻔداء إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر‬
‫ﺒن ﻜﺜﻴر اﻝﻘرﺸﻲ اﻝدﻤﺸﻘﻲ‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ‪ ،‬ﺘﺤﻘﻴق ﻋﻠﻲ ﺸﻴري )دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪١٩٩/١٤ (١٩٨٨ ،‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٥٣/٤‬‬
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‫ﺴﻘطت ﻤن اﻷﺼل‪.‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ .١٩٠/٦‬اﻨظر ﻜذﻝك اﻝﺒﻴﻬﻘﻲ‪ ،‬ﺸﻌب اﻹﻴﻤﺎن ‪.٢٢٠/٤‬‬
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‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫]‪/٥‬ب[ اﻝﺸﻴﺦ ﻗطب اﻝدﻴن اﻝﺤﻠﺒﻲ ﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﻓﻲ ﺴﺎﺒﻊ ﺸﻬر رﺠب ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن‪ ،‬وﺤﻔظ اﻝﻘرآن وﺘﻼﻩ‬
‫‪٦٠‬‬ ‫‪٥٩‬‬
‫وطﻠب اﻝﺤدﻴث‪ ،‬ﻓﺴﻤﻊ ﻤن اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد ﺼﺤﻴﺢ‬ ‫وﻋﻠﻰ ﺨﺎﻝﻪ ﻨﺼر اﻝﺴﺠﻲ‪،‬‬ ‫ﻝﺴﺒﻊ ﻋﻠﻰ اﻝﻤﻠﻴﺤﻲ‬
‫اﻝﻤزة‪ ،‬واﻝﻘطب اﻝﻘﺴطﻼﻨﻲ‪،‬‬
‫ﻤﺴﻠم‪ ،‬وﻤن اﻝﺼﻔﻲ ﺨﻠﻴل ﻤﻌﺠﻤﻪ‪ ،‬وأﻜﺜر ﻋن اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬وﻏﺎزي اﻝﺤﻼوي‪ ،‬واﺒن ﺨطﻴب ّ‬
‫وأﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ‪ ،‬وﺸﺎﻤﻴﺔ ﺒﻨت اﻝﺒﻜري‪ ،‬وﻜﺘب اﻝﻜﺜﻴر وﺨرج وأﻝف ﺘواﻝﻴف ﻤﻔﻴدة‪ ،‬ﻤﻨﻬﺎ ﺸرح اﻝﺒﺨﺎري وﻝم ﻴﺘﻤﻪ واﻝرد‬
‫اﻝﻤﺤﻤ ِدﻴن ﻓﻲ أرﺒﻊ ﻤﺠﻠدات‪ ،‬وروى‬
‫ّ‬ ‫وﺒﻴض ﻤﻨﻪ‬
‫ﻋﻠﻰ اﺒن ﺤزم ﻓﻲ اﻝﻤﺤﻠﻰ‪ ،‬وﻋﻤل ﺘﺎرﻴﺨﺎ ﻝﻤﺼر ﻓﻲ ﻋدة ﻤﺠﻠدات ّ‬
‫اﻝﻜﺜﻴر‪ ،‬وﻜﺎن ﺤﺴن اﻝﺨﻠق واﻝﺴﻤت‪ ،‬ﻤﺘواﻀﻌﺎ‪ ،‬ﻤﺤﺒﺒﺎ إﻝﻰ اﻝطﻠﺒﺔ‪ ،‬وﻋﻤل ﻤﻌﺠم ﺸﻴوﺨﻪ ﻋن أﻝف وﺜﻠﺜﻤﺎﺌﺔ ﺸﻴﺦ‪ ،‬وﺨرج‬
‫ﻝﻨﻔﺴﻪ أرﺒﻌﻴن ﺘﺴﺎﻋﻴﺔ اﻹﺴﻨﺎد‪ ،‬وأرﺒﻌﻴن ﻤﺘﺒﺎﻴﻨﺔ اﻹﺴﻨﺎد واﻝﺒﻼد‪ ،‬ﺘوﻓﻲ ﺴﻠﺦ رﺠب ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻓﻼح ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺤﺎﺘم ﺒن ﺸداد ﺒن ﻤﻘﻠد ﺒن‬ ‫‪.٥‬‬
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‫ﺤﻀر ﻓﻲ اﻝﺜﺎﻝﺜﺔ ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺠزء أﻴوب وﻤﺎ ﻤﻌﻪ وﻏﻴر‬ ‫ﻏﻨﺎﺌم اﻝﺴﻜﻨدري أﺒو اﻝﻔﻀل اﻝﺠذاﻤﻲ ﻀﻴﺎء اﻝدﻴن‪،‬‬
‫ذﻝك‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ ﺒﻜر ﺒن اﻝﻨﺸﺒﻲ‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬واﻝﻔﺨر ﻋﻠﻲ‪ ،‬وﺘﻔﻘﻪ وﻗ أر ﺒﺎﻝﺴﺒﻊ‪ ،‬ﻤوﻝدﻩ ﻓﻲ رﺒﻴﻊ‬
‫اﻵﺨر ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﺘﺎﺴﻊ واﻝﻌﺸرﻴن ﻤن ﺸﻌﺒﺎن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒدﻤﺸق‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻓﻼح إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﺤﻨﺒل ﺒن ﻋﺒـد اﷲ‪ ،‬أﺨﺒرﻨـﺎ أﺒـو اﻝﻘﺎﺴـم‬
‫ﺒن اﻝﺤﺼﻴن‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒـن أﺤﻤـد ﺒـن ﺤﻨﺒـل‪ ،‬ﺤـ ‪‬دﺜﻨﻲ ﻋﺒﻴـد اﷲ ﺒـن‬
‫ﻋﻤر اﻝﻘوارﻴري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن أﺒﻲ ﺤزم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤر ﺒن ﻋﺎﻤر‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن أﺒﻲ ﺤﺴﺎن‪ ،‬ﻋن ﻋﻠﻲ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫اﻫ ْم‪ ،‬أ ََﻻ‬ ‫ـﺎؤ ُﻫ ْم َﻴ ْﺴ َـﻌﻰ ﺒِـذ ‪‬ﻤﺘ ِﻬ ْم أ َْدَﻨ ُ‬
‫ـﺎﻫ ْم‪َ ،‬و ُﻫ ْـم َﻴ ٌـد َﻋﻠَـﻰ َﻤ ْـن ﺴ َـو ُ‬ ‫أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬ا ْﻝ ُﻤ ْؤ ِﻤ ُﻨ َ‬
‫ون ﺘَﺘَ َﻜﺎﻓَﺄُ د َﻤ ُ‬
‫ـﺎﻓ ٍر‪َ ،‬وﻻَ ُذو َﻋ ْﻬـ ٍـد ِﻓــﻲ َﻋ ْﻬـ ِـد ِﻩ‪ «.‬رواﻩ اﻝﻨﺴــﺎﺌﻲ‪ ٦٢‬ﻋــن أﺒــﻲ ﺒﻜــر ﺒــن ﻋﻠــﻲ ﻋــن اﻝﻘ ـوارﻴري ﻓوﻗــﻊ ﻝﻨــﺎ ﺒــدﻻ‬ ‫ﻻَ ﻴ ْﻘﺘَ ـ ُل ﻤــؤ ِﻤن ﺒِ َﻜـ ِ‬
‫ُْ ٌ‬ ‫ُ‬
‫ﻋﺎﻝﻴﺎ‪.‬‬
‫أﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﻜﻲ ﺒن ﻋﺜﻤﺎن ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺒﻴب اﻝﺸﺎرﻋﻲ‬ ‫‪.٦‬‬
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‫ﺴﻤﻊ ﻤن أﺒﻴﻪ ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﺠزءا ﻤن ﺤدﻴث ﻋﺜﻤﺎن ﺒن أﺒﻲ ﺒﻜر ﺒن ﺠﻠدك‪ ،‬وﻤن ﺠد أﺒﻴﻪ ﻋﺜﻤﺎن ﻤﺴﻨد‬ ‫اﻝﺴﻌدي‪،‬‬
‫ﻓﺎطﻤﺔ ﻝﻠدوﻻﺒﻲ‪ ،‬وﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﺠزء اﻝﻐطرﻴف‪ ،‬وﺠزءا ﻤن ﺤدﻴث ]‪/٦‬أ[ ﺒﻜﺎر ﺒن ﻗﺘﻴﺒﺔ اﻝﻘﺎﻀﻲ‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ‬
‫ﻨﺼر اﻝواﺴطﻲ وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﺎﻓظﺎن أﺒو ﻤﺤﻤد اﻝﺤﻠﺒﻲ‪ ،‬وأﺒو اﻝﻔﺘﺢ اﻝﻴﻌﻤري‪ ،‬وﻜﺎن ذات ﺴﻤت ووﻗﺎر‬
‫‪/‬رة ‪.٥٠٧/١‬‬ ‫در "ا & < "‪ .‬ا ظر ا ) وط ‪) ،‬ن ا‬ ‫‪ ٥٩‬أ و ا ط ھر إ) ; ل ا & ‪ .‬ا ذھ ‪ ،‬ا " ر ‪ .٣٤٨/٣‬ورد @ "ض ا‬
‫‪ ٦٠‬اﻝﺼﺤﻴﺢ أﻨﻪ "ﻨﺼر اْﻝ َﻤ ْﻨﺒِ ِﺠﻲ"‪ .‬اﻨظر‪ :‬اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٩٩/١٤‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٥٢/٦‬‬
‫ر< ‪ : @ 1‬ا ن <ر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٥٠) ٩٥/١‬‬ ‫‪٦١‬‬
‫‪٦٢‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .٢٠/٨‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن أﺒﻲ داود ‪٨٠/٣‬؛ ﻤﺴﻨد أﺤﻤد ‪.٢٦٨/٢‬‬
‫‪٦٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٧٧) ١٠١/١‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١١٤-١١٣/٤‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٢٠/٦‬؛ اﺒن راﻓﻊ‪،‬‬
‫اﻝوﻓﻴﺎت ‪٢٦١/١‬؛ أﺒو اﻝﻤﺤﺎﺴن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن اﻝﺤﺴﻴﻨﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،(١٩٩٨ ،‬‬
‫‪.١٢/١‬‬
‫‪105‬‬
‫وﺘواﻀﻊ‪ ،‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺤﺎدي ﻋﺸرﻴن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ‬
‫ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﻜﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠد أﺒﻲ‪ ،‬أﺨﺒرﻨﺎ‪...٦٤‬‬
‫‪٦٥‬‬
‫‪ .٧‬أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن طﻲ‪ ...‬اﻝزﺒﻴري‬
‫]‪/٦‬ب[‬
‫‪٦٦‬‬
‫اﻷﺼل‬
‫‪ .٨‬أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺤرز اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﷲ اﻝﺴﻠﻤﻲ أﺒو اﻝﻌﺒﺎس‪...‬‬
‫اﻹ ْرﺒِ ِدي‪ ٦٧،‬ﺴﻤﻊ ﻤن ﻴﺤﻴﻰ ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺤﻨﺒﻠﻲ‪ ،‬واﻝﻤﻘداد اﻝﻘﻴﺴﻲ‪ ،‬وﻋﻤر ﺒن أﺒﻲ ﻋﺼرون‪ ،‬وأﺒﻲ ﺤﺎﻤد ﺒن‬
‫ِ‬
‫اﻝﺼﺎﺒوﻨﻲ‪ ،‬ﻓﻲ آﺨرﻴن‪ .‬ﺴﻤﻊ ﻤﻨﻪ اﻝذﻫﺒﻲ‪ ،‬واﻝﺒرزاﻝﻲ‪ ،‬وذﻜرﻩ ﻓﻲ ﻤﻌﺠﻤﻪ ﻓﻘﺎل‪ :‬ﻓﻘﻴﻪ ﻓﺎﻀل ﻤن أﺼﺤﺎب اﻝﻨووي‪ ،‬اﺸﺘﻐل‬
‫وﺤﺼل‪ ،‬وﻻزم اﻝﺸﻴوخ واﻝﻤدارس‪ ،‬ﺜم وﻝﻲ اﻝﻘﻀﺎء ﺒﺄﻋﻤﺎل دﻤﺸق‪ ،‬ﺜم ﺒﺎﺸر ﻗﻀﺎء ﺒﻠد اﻝﺨﻠﻴل وﻏﻴر ذﻝك‪ ،‬ﺜم اﺴﺘوطن‬
‫ّ‬
‫ِ‬
‫دﻤﺸق وﻜﺎن اﻝﻤﺸﺎﻴﺦ ﻴﺜﻨون ﻋﻠﻰ ﻓﻘﻬﻪ وﻓﻬﻤﻪ‪ُ ،‬ﺴﺌ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل‪ :‬ﻓﻲ ﺸوال ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ وﺘوﻓﻲ‬
‫ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو اﻝﻌﺒﺎس ﺒن ﺤرز اﷲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬أﺨﺒرﻨﺎ زﻴد ﺒن اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ‬
‫ﺒن ﻤﺤﻤد اﻝﺒﻴﻀﺎوي )ح( وأﻨﺒﺄﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴن‪ ،‬ﻋن أﺒﻲ اﻝﻔﻀل ﺒن ﻨﺎﺼر اﻝﺤﺎﻓظ‪ ،‬وﺠﻤﺎﻋﺔ‪،‬‬
‫ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﻨﻘور‪ ،‬ﻗﺎل اﻷول ﺴﻤﺎﻋﺎ واﻝﺒﺎﻗون إﺠﺎزة‪ :‬أﺨﺒرﻨﺎ ﻋﻴﺴﻰ ﺒن‬
‫ﻋﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻜﺎﻤل ﺒن طﻠﺤﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬ﻋن ﻋﻠﻲ ﺒن زﻴد‪ ،‬ﻋن ﺴﺎﻝم ﺒن ﻋﺒد اﷲ‪ ،‬ﻋن اﺒن‬
‫ﺎﻫ َﻨﺎ ‪َ‬‬
‫اﻝزﻻ ِز ُل‬ ‫طِ ِ‬‫طﻠُﻊُ َﻗ ْرُن اﻝ ‪‬ﺸ ْﻴ َ‬ ‫س َﻓ َﻘ َ ِ‬
‫طِﻠ َﻊ اﻝ ‪‬ﺸ ْﻤ ِ‬ ‫ِ ‪‬‬ ‫اﷲ ‪‬‬‫أن رﺴو َل ِ‬
‫ﺎن ﻤ ْن َﻫ ُ‬ ‫ﺎﻫ َﻨﺎ َﻴ ْ‬
‫ﺎل »ﻤ ْن َﻫ ُ‬ ‫اﺴﺘَ ْﻘَﺒ َل َﻤ ْ‬
‫ﺼﻠﻰ اﷲُ َﻋَﻠ ْﻴﻪ َو َﺴﻠ َم ْ‬ ‫َ‬ ‫ﻋﻤر‪ْ ُ َ  ،‬‬
‫وب ِﻓﻲ أ ْ‬
‫َﻫ ِل اْﻝ َوَﺒ ِر‪.‬‬ ‫اﻝﻘﻠُ ِ‬ ‫َواْﻝِﻔﺘَ ُن َوا ْﻝ َﻔ ‪‬د ُ‬
‫اد ْو َن َو ِﻏَﻠظُ ُ‬
‫‪٦٨‬‬
‫‪٦٩‬‬
‫ﺴﻤﻊ ﻤن اﺒن‬ ‫‪ .٩‬أﺤﻤد ﺒن أﺒﻲ ﺠﻌﻔر ﺒن ﻤﺤﻤد اﻝﺤﻠﺒﻲ اﻝﺤﻨﻔﻲ اﻝﻤﻌروف ﺒﺎﺒن اﻝﻤؤﻴد‪،‬‬
‫‪٦٤‬‬
‫‪٦٥‬‬
‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﺠﺎء ﻓﻲ اﻝﻬﺎﻤش ﺒﺨط اﻝﻨﺎﺴﺦ ﻤﺎ ﻨﺼﻪ‪" :‬ﻝﻪ ﺘرﺠﻤﺔ ﻤطوﻝﺔ ﻓﻲ ﻜﺘﺎﺒﻲ‪ ...‬اﻹﺴﻨﺎد ﺒﻤﻌرﻓﺔ رﺠﺎل‬
‫اﻹﺴﻨﺎد‪ ".‬أول ﻜﻠﻤﺔ ﻏﻴر ﻤﻘروءة‪ .‬وﻝد اﻝزﺒﻴري ﻓﻲ ﺤدود ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ وﺘوﻓﻲ ﺴﻨﺔ أرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ .‬اﻨظر‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ‬
‫‪(٣٠٦) ١١٠/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١١٤/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٣-٥٠/١‬؛ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗﺎﻴﻤﺎز اﻝذﻫﺒﻲ أﺒو ﻋﺒد‬
‫اﷲ‪ ،‬اﻝﻤﻌﺠم اﻝﻤﺨﺘص )ﺒﺎﻝﻤﺤدﺜﻴن(‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد اﻝﺤﺒﻴب اﻝﻬﻴﻠﺔ )اﻝطﺎﺌف‪ :‬ﻤﻜﺘﺒﺔ اﻝﺼدﻴق‪.٢٦-٢٥/١ (١٩٨٧ ،‬‬
‫‪ C ' &( ٦٦‬ر روءة‪.‬‬
‫‪٦٧‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٣٠٤) ١١٠-١٠٩/١‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١١٦-١١٥/١‬‬
‫‪٦٨‬‬
‫ﻤﺴﻨد أﺤﻤد ‪٢٦٠/١٠‬؛ ﻝﻪ طرق أﺨرى‪ ،‬اﻨظر ﺼﺤﻴﺢ اﻝﺒﺨﺎرى ‪(٩٧٩) ١٤٧/٤‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪(٥١٦٧) ١٠٢/١٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٥٥/١٢‬‬
‫)‪(٥٨١٨‬؛ ﻤوطﺄ ﻤﺎﻝك ‪.(١٥٤٤) ٨٦/٦‬‬
‫‪ ٦٩‬ر< ‪ : @ 1‬ا ن <ر‪ ،‬ا درر ا ( ' ‪.(٣٢٥) ١٢٥/١‬‬
‫‪106‬‬
‫ﻋزون‪ ٧٠‬وﺼﺎﻴﺎ اﻝﻌﻠﻤﺎء ﻻﺒن َزْﺒر‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪ ،‬وأﺨﻴﻪ اﻝﻌز‪ ،‬وﺴﻤﻊ ﻤن اﻝرﻀﻲ أﺒﻲ ﺒﻜر ﺒن ﻋﻤر اﻝﻘُ َﺴ ْﻨ ِطﻴﻨﻲ‬
‫‪٧١‬‬
‫أﻝﻔﻴﺔ اﺒن ﻤﻌطﻲ‪ ،‬وﺤ ‪‬دث‪ .‬ﻗﺎل أﺒو ﻤﺤﻤد اﻝﺤﻠﺒﻲ‪ :‬ﻜﺎن ﻓﻘﻴﻬﺎ ﻋﻠﻰ ﻤذﻫب أﺒﻲ ﺤﻨﻴﻔﺔ وأﻋﺎد ﺒﺎﻝﻤدرﺴﺔ اﻝﻔﺨرﻴﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫ﻤوﻝدﻩ ﺒﺨطﻪ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫]‪/٧‬أ[‬
‫‪ .١٠‬أﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﷲ ﺒن‬
‫‪٧٣‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻔﺘﺢ ﺒن ﻋوف ﻤﺸﻴﺨﺔ‬ ‫ﺼ َﻔﻰ‪ ٧٢‬اﻝ ُﻜﺘَﺎﻤﻲ أﺒو اﻝﻌﺒﺎس اﻹﺴﻜﻨدري اﻝﻤﻔﺘﻲ اﻝﻤﺎﻝﻜﻲ ﺸرف اﻝدﻴن‪،‬‬
‫اﻝﻤ ْ‬
‫ُ‬
‫اﻝرازي‪ ،‬وﻤن ﻤﻨﺼور ﺒن ﺴﻠﻴم وﻋﻤر ﺒن رﺤﺎل اﻝﻤﺴﻠﺴل ﺒﺎﻷوﻝﻴﺔ واﻝوﺘرﻴﺔ‪ ٧٤‬ﻤن ﻨﺎظﻤﻬﺎ‪ .‬وأﺠﺎز ﻝﻪ أﺤﻤد ﺒن ﻋﻠﻲ‬
‫اﻝدﻤﺸﻘﻲ ﻓﻲ آﺨرﻴن‪ ،‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﻤن ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻓﻲ ﺸوال ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن اﻝﻤﺼﻔﻰ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﺘﺢ ﻋﺜﻤﺎن ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﺼوﻓﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن‬
‫ﺒن ﺤﻤزة ﺒن ﻤوﻗﺎ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻠك ﺒن ﻋﺒد اﷲ ﺒن ﻤﺴﻜﻴن ﺒﻤﺼر‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ‬
‫ﺒن اﻝﺤﺴﻴن ﺒن ﺒﻨدار اﻷﻨطﺎﻜﻲ ﻗﺎﻀﻲ أَ َذَﻨﺔ ﺒﺎﻨﺘﺨﺎب ﺠﻌﻔر اﻷﻨدﻝﺴﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺤﻤﻴد اﻝﻐﻀﺎﺌري‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﻋﺒد اﷲ ﺒن ﻤﻌﺎوﻴﺔ اﻝﺠﻤﺤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤ ‪‬ﻤﺎدان ﺤ ‪‬ﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬وﺤ ‪‬ﻤﺎد ﺒن زﻴد‪ ،‬ﻋن ﻋﺒد اﻝﻌزﻴز ﺒن ﺼﻬﻴب‪ ،‬ﻋن أﻨس‬
‫ِ‬
‫‪‬روا َﻓِﺈ ‪‬ن ﻓﻲ اﻝﺴ ُ‬
‫‪٧٥‬‬
‫‪‬ﺤ ِ‬
‫ور َﺒَرَﻜﺔً‪«.‬‬ ‫ﺒن ﻤﺎﻝك‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» ،‬ﺘَ َﺴﺤ ُ‬
‫‪ .١١‬أﺤﻤد ﺒن ﺤﻤود ﺒن ﻋﻤر ﺒن ﺤﻤود ﺒن ﺴﻼﻤﺔ ﺒن ﺤﻤﺎد ﺒن ﻫﺎﻤل ﺒن ﺤﻤود اﻝﺤراﻨﻲ‬

‫‪٧٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻷول ﻤن ﺤدﻴث اﺒن ﻨﺠﻴﺢ‪ ،‬واﻨﺘﺨﺎب اﻝطﺒراﻨﻲ‪،‬‬ ‫اﻝﺒطﺎﺌﻨﻲ‪،‬‬
‫اﻵﺠ‪‬ري‪ ،‬وﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬واﻝﻤﺎﺌﺔ اﻝﻔراوﻴﺔ‪ ،‬وﺠزﺌﻲ‬
‫واﻝﺸﻜر ﻻﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬واﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬وأرﺒﻌﻴن ُ‬
‫ث َوَﻨ ِﺴﻲ ﻝﻠﺨطﻴب‪ ،‬وﺴﻤﻊ ﻤن‬ ‫وﻤ ْن ﺤ ‪‬د َ‬
‫أﻴوب واﺒن اﻝﻔرات‪ ،‬وﻤن أﺒﻲ اﻝﻴﺴر اﻝرﺤﻠﺔ ﻝﻠﺨطﻴب‪ ،‬وأول ﺤدﻴث اﻝﺠﺼﺎص‪َ ،‬‬
‫ري‪ .‬ا ذھ ‪ ،‬ا " ر ‪٣١٦/٣‬؛ ا ذھ ‪ ،‬ر ‪ 6‬ا!)‪5‬م ‪.١٤٠/١٥‬‬ ‫‪ ٧٠‬أ و ا ط ھر إ) ; ل ن ; د ا وي ن أ ا "ز ن ;زون ا‬
‫‪ ٧١‬ﺠﺎء ﻓﻲ اﻝﻬﺎﻤش ﺒﺨط اﻝﻨﺎﺴﺦ ﻤﺎ ﻨﺼﻪ‪" :‬ﻝﻌﻠﻪ اﻝﻘﺴطﻨطﻴﻨﻲ"‪ .‬وﺼواﺒﻪ اﻝﻘُ َﺴ ْﻨ ِطﻴﻨﻲ‪ .‬اﻨظر‪ :‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٤٣٤/٥‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪.١٥١/١‬‬
‫‪ ٧٢‬ھ(ذا ‪ /‬ط ا ن <ر @ ا درر ا ( ' ‪.١٢٤/١‬‬
‫‪ ٧٣‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٤٨) ١٢٤/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٧٢/١‬‬
‫‪٧٤‬‬
‫ﻜﺘﺎب اﻝوﺘرﻴﺎت ﻨظم اﻷدﻴب أﺒﻲ ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن رﺸﻴد اﻝﺒﻐدادي‪.‬‬
‫‪٧٥‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٢٩/٣‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٧٧٠/٢‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٨٨/٣‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪١٤٠/٤‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٥٤٠/١‬؛ ﻤﺴﻨد أﺤﻤد‬
‫‪.١٥/١٩‬‬
‫‪٧٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٥٥) ١٢٩-١٢٨/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٧/١‬؛ أﺒو اﻝطﻴب ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺘﻘﻲ‬
‫اﻝدﻴن اﻝﻤﻜﻲ اﻝﺤﺴﻨﻲ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ﻓﻲ رواة اﻝﺴﻨن واﻷﺴﺎﻨﻴد‪ ،‬ﺘﺤﻘﻴق ﻜﻤﺎل ﻴوﺴف اﻝﺤوت )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،(١٩٩٠ ،‬‬
‫‪.٣١٠/١‬‬
‫‪107‬‬
‫آﺨرﻴن‪ .‬ﻗﺎل اﻝﺒرزاﻝﻲ ﻓﻲ ﻤﻌﺠﻤﻪ‪ :‬ﺤﻔظ اﻝﺸﺎطﺒﻴﺔ وﻗ أر ﺒﻨﻔﺴﻪ وﻜﺘب ﺒﺨطﻪ وﻜﺎن ﺨﻴ ار ﻤﺘواﻀﻌﺎ‪ ،‬وﻝد ﺴﻨﺔ اﺜﻨﺘﻴن‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﺤﻤود ﺒن ﻋﻤر ﺒن ﺤﻤود إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺴﻌود‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرزاق‪ ،‬ﻋن‬
‫ﻤﻌﻤر‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن ﻋروة أو َﻋ ْﻤَرة‪ ،‬ﻋن ﻋﺎﺌﺸﺔ‪ ،‬ﻗﺎﻝت‪ :‬ﻝﻤﺎ ﻤرض اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﺒﻤرﻀﻪ اﻝذي ﻤﺎت‬
‫ﻀ ٍب‬ ‫ِ ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻴﻪ ﻗﺎل‪» :‬ﺼ ‪‬ﺒوا ﻋﻠَ ‪ِ ‬‬
‫َﺠَﻠ ْﺴَﻨﺎﻩُ ﻓﻲ ﻤ ْﺨ َ‬ ‫َﻋ َﻬ َد إَِﻝﻰ اﻝﻨ‪ِ ‬‬
‫ﺎس‪ «.‬ﻗﺎﻝت‪َ :‬ﻓﺄ ْ‬ ‫ﻴﺢ‪ ،‬ﻓَﺄ ْ‬ ‫ﻲ ﻤ ْن َﺴ ْﺒ ِﻊ ﻗَر ٍب َﻝ ْم ﺘُ ْﺤَﻠ ْل أ َْوﻜ َﻴﺘُﻬُ ‪‬ن َﻝ َﻌﻠﻲ أ ْ‬
‫َﺴﺘَ ِر ُ‬ ‫ُ َ‬
‫ط ِﻔ َ ِ‬
‫ﺼ َﺒ ْﺒَﻨﺎ َﻋﻠَ ْﻴ ِﻪ َﻓ َ‬ ‫ِ‬
‫ق ُﻴﺸ ُﻴر ِإَﻝ ْﻴ َﻨﺎ أ ْ‬
‫َن َﻗ ْد َﻓ َﻌ ْﻠﺘُ ‪‬ن‪.‬‬ ‫ﺼ َﺔ َو َ‬
‫ﻝ َﺤ ْﻔ َ‬
‫‪٧٨‬‬
‫ﻫـ‬ ‫ﻋن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ‪ ،‬ﻋن ﻋﺒد اﻝرزاق‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫‪٧٧‬‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ‬
‫]‪/٧‬ب[‬
‫‪٧٩‬‬
‫ﺴﻤﻊ ﻤن اﺒن‬ ‫‪ .١٢‬أﺤﻤد ﺒن رﻀوان ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ اﻝزﻫر اﻝﻤﻌروف ﺒﺎﺒن اﻝزﻨﻬﺎر‪،‬‬
‫ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﺠزء ﺒﺸر اﻝﻔﺎﺘﻨﻲ وﺠزء اﺒن ﺠوﺼﺎء وﺨﺎﻤس اﻝﻘطﻴﻌﻴﺎت‪ ،‬واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث‬
‫اﻝﺤرﻴري‪ ،‬واﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬وﻤن اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٠‬‬
‫‪...‬‬
‫‪ .١٣‬أﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﺤﻤزة ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ‬
‫اﻝﻤﻘدﺴﻲ‪ ٨١،‬ﺤﻀر ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻋﻠﻰ ﻋﻤر اﻝﻜرﻤﺎﻨﻲ ﻤﻨﺘﻘﻰ ﻤن أرﺒﻌﻴن ﻋﺒد اﻝﺨﺎﻝق‪ ،‬وﺴﻤﻊ‬
‫ﻤن اﻝﻔﺨر ﻋﻠﻲ‪ ،‬وﺸﻤس اﻝدﻴن اﺒن أﺒﻲ ﻋﻤر‪ ،‬وﻏﻴرﻫﻤﺎ‪ ،‬وﻝﻪ إﺠﺎزة ﻤن طﺎﺌﻔﺔ‪ ،‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﺤﻤزة إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﻋﺒد اﷲ ﺒن ﻋﻤر‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﺨﺎﻝق ﺒن زاﻫر ﺒن طﺎﻫر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺴﻌﻴد اﻝﺼﻴرﻓﻲ )ح( وأﻨﺒﺄﻨﺎ‬
‫‪٨٣‬‬ ‫‪٨٢‬‬
‫ﻋﺎﻝﻴﺎ‪...‬‬ ‫)ﺒﻪ(‬
‫‪٧٧‬‬
‫أﺒو ﻋﺒد اﻝرﺤﻤن أﺤﻤد ﺒن ﺸﻌﻴب ﺒن ﻋﻠﻲ اﻝﺨراﺴﺎﻨﻲ اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪ ،‬ﺘﺤﻘﻴق ﺤﺴن ﻋﺒد اﻝﻤﻨﻌم ﺸﻠﺒﻲ )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪،‬‬
‫‪.٣٨٢/٦ ،(٢٠٠١‬‬
‫‪٧٨‬‬
‫اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد ﺤﻤد‪٩٧/٤٢ ،‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٥٦١/١٤‬؛ أﺒو ﺒﻜر ﻋﺒد اﻝرزاق ﺒن ﻫﻤﺎم اﻝﺼﻨﻌﺎﻨﻲ‪ ،‬ﻤﺼﻨف ﻋﺒد اﻝرزاق‪ ،‬ﺘﺤﻘﻴق‬
‫ﺤﺒﻴب اﻝرﺤﻤن اﻷﻋظﻤﻲ )ﺒﻴروت‪ :‬اﻝﻤﻜﺘب اﻹﺴﻼﻤﻲ‪.٤٢٨/٥ ،(١٩٨٢ ،‬‬
‫‪٧٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٦٥) ١٣١/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣١٣/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٦١-٥٨/١‬‬
‫‪ّ ٨٠‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٨١‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٨٧) ١٣٨-١٣٧/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣١٥/١‬‬
‫‪ ) ٨٢‬طت ن ا ل و ( < ءت ;&= ا ش ط ا )‪.6‬‬
‫‪ّ ٨٣‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﻘﺎﺴم ﺒن اﻝﻔﻀل ﺒن أﺤﻤد اﻝﺜﻘﻔﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺴﻌﻴد اﻝﺼﻴرﻓﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫اﻝﻌﺒﺎس اﻷﺼم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﺤﻜم‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﻨس ﺒن ﻋﻴﺎض اﻝﻠﻴﺜﻲ‪ ،‬ﻋن ﻫﺸﺎم ﻫو اﺒن ﻋروة‪ ،‬ﻋن‬
‫ب ﻓَ َﻴﺄﺘِﻲ ﺒِ ُﺤ ْزَﻤ ٍﺔ ِﻤ ْن َﺤ َ‬
‫ط ٍب‬ ‫َﺤ ُد ُﻜ ْم َﺤ ْﺒﻼً َوَﻴ ْذ َﻫ َ‬
‫ْﺨ َذ أ َ‬
‫َن َﻴﺄ ُ‬
‫أﺒﻴﻪ‪ ،‬ﻋن اﻝزﺒﻴر‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﻷ ْ‬
‫ِ‬
‫ط ْوﻩُ أ َْو َﻤ َﻨ ُﻌوﻩُ‪«.‬‬
‫َﻋ َ‬
‫ﺎس أَ ْﺸَﻴﺎ َء ُﻫ ْم أ ْ‬ ‫ف ﺒِ َﻬﺎ َو ْﺠ َﻬ َﻪ َﺨ ْﻴٌر ﻝَﻪُ ﻤ ْن أ ْ‬
‫َن َﻴ ْﺴﺄَ َل اﻝﻨ‪َ ‬‬ ‫ظ ْﻬ ِِرﻩ ﻓََﻴ ُﻜ ‪‬‬
‫َﻋﻠَﻰ َ‬
‫‪٨٤‬‬
‫ووﻜﻴﻊ ﻤن ﺤدﻴث ﻫﺸﺎم ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ‪.‬‬ ‫رواﻩ اﻝﺒﺨﺎري‬
‫]‪/٨‬أ[‬
‫اﻝﺜﺎﻨﻲ ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫ﺘﺨرﻴﺞ ﺤﺎﻓظ اﻹﺴﻼم أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ اﻝﻌﺴﻘﻼﻨﻲ ﻝﻬﺎ ﻋن ﺸﻴوخ اﻝﺴﻤﺎع واﻹﺠﺎزة‬
‫]‪/٨‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬

‫‪ .١٤‬أﺤﻤد ﺒن أﺒﻲ طﺎﻝب ﺒن أﺒﻲ اﻝﻨﻌم ﻨﻌﻤﺔ ﺒن ﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﺒﻴﺎن اﻝﺼﺎﻝﺤﻲ اﻝﺤﺠﺎر‬
‫أذﻜر ﻤوت اﻝﻤﻌظم‪ ٨٦،‬ﻗﻠت‪ :‬وﻜﺎن ﻤوﺘﻪ ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬ظﻬر‬ ‫‪ِ ٨٥‬‬
‫اﺒن اﻝﺸﺤﻨﺔ‪ُ ،‬ﺴﺌ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل‪ُ :‬‬
‫ﻝﻠﻤﺤدﺜﻴن ﺴﻨﺔ ﺴت وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬ﺴﻤﺎﻋﻪ ﻤن اﺒن اﻝزﺒﻴدي واﺒن اﻝﻠ‪‬ﺘﻲ‪ ،‬وﻝم ﻴظﻬر ﻝﻪ ﺴﻤﺎع ﻤن ﻏﻴرﻫﻤﺎ‪ ،‬ﻓﻤﻤﺎ ﺴﻤﻊ ﻤن‬
‫اﺒن اﻝزﺒﻴدي ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬وﻤن اﺒن اﻝﻠﺘﻲ ﻤﺴﻨدي اﻝدارﻤﻲ‪ ،‬وﻋﺒد ﺒن ﺤﻤﻴد ﺒﻔوت ﻓﻲ ﻜل ﻤﻨﻬﻤﺎ‪ ،‬وﺠزء أﺒﻲ اﻝﺠﻬم‪،‬‬
‫وﺠزء اﺒن ﻤﺨﻠد‪ ،‬وأرﺒﻌﻲ اﻵﺠري‪ ،‬وأﺨﺒﺎر إﺒراﻫﻴم ﺒن أدﻫم‪ ،‬وأوراق ﻤن أول اﻝﻬﺎﺸﻤﻲ‪ .‬وأﺠﺎز ﻝﻪ اﻝﻘطﻴﻌﻲ‪ ،‬واﺒن روزﺒﺔ‪،‬‬
‫وأﻨﺠب اﻝﺤﻤﺎﻤﻲ‪ ،‬وﺨﻠﻴل ﺒن أﺤﻤد اﻝﺠوﺴﻘﻲ‪ ،‬واﺒن ﺒﻬروز واﺒن اﻝﺨﺎزن‪ ،‬واﺒن دﻝف‪ ،‬واﺒن اﻝﻘﺒﺒﻴطﻲ‪ ،‬واﺒن اﻝﻨﺠﺎر ﻓﻲ‬
‫آﺨرﻴن ﻴزﻴدون ﻋﻠﻰ اﻝﻤﺎﺌﺔ‪ .‬وﺤ ‪‬دث ﺒﺎﻝﺼﺤﻴﺢ أﻜﺜر ﻤن ﺴﺘﻴن ﻤرة ﺒدﻤﺸق واﻝﻘﺎﻫرة وﻤﺼر وﺤﻤص وﺒﻌﻠﺒك وﺤﻤﺎة‪ ،‬وﺤﺞ‬
‫وﺘﻔرد ﺒﺎﻝرواﻴﺔ ﻋن ﺸﻴﺨﻪ ﺒﺎﻝﺴﻤﺎع‪ ،‬وﻋن أﻜﺜر ﻤﺸﺎﻴﺨﻪ ﺒﺎﻹﺠﺎزة‪ .‬ﻗﺎل اﻝذﻫﺒﻲ‪ :‬أﻤﺎ ﺴﻤﺎﻋﻪ‬
‫وﺤﺼل ﺒﺴﺒب اﻹﺴﻤﺎع ﻤﺎﻻ‪ّ ،‬‬
‫ّ‬
‫ﻤن اﺒن اﻝزﺒﻴدي واﺒن اﻝﻠﺘﻲ ﻓﻼ أﺸك ﻓﻴﻪ‪ ،‬وﻝم ﻴﻜن ﻝﻪ أخ ﺒﺎﺴﻤﻪ‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺨﺎﻤس ﻋﺸري ﻤن ﺼﻔر ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن اﻝﻠﺘﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﺒن‬
‫اﻝﻤظﻔر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﺨزﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد ﺒن ﺤﻤﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻤوﺴﻰ‪ ،‬ﻋن‬
‫‪‬ت‪َ ،‬ﻓﻘُوﻝُوا َﺨ ْﻴًرا‪َ ،‬ﻓِﺈ ‪‬ن‬ ‫اﻷﻋﻤش‪ ،‬ﻋن ﺸﻘﻴق‪ ،‬ﻋن أم ﺴﻠﻤﺔ‪ ،‬ﻗﺎﻝت‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ِ» :‬إ َذا َﺤ َ‬
‫ﻀ ْرﺘُ ُم اْﻝ َﻤﻴ َ‬
‫‪٨٤‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ .١٢٣/٢‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪٢٦٨/١٢‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٩٩٨/٢‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٩٦ /٥‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.٥٨٨/١‬‬
‫‪٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٠٤) ١٤٣-١٤٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٢٠-١١٨/١‬؛ ﻤﺤﻤد ﺒن ﺠﺎﺒر اﻝوادي آﺸﻲ‪،‬‬
‫اﻝﺒرﻨﺎﻤﺞ‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻤﺤﻔوظ )ﺒﻴروت‪ :‬دار اﻝﻤﻐرب اﻹﺴﻼﻤﻲ‪٨٤-٨٣ ،(١٩٨٠ ،‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣١٧/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬
‫اﻝذﻫب ‪٩٣/٦‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٧٣-١٧٢/١٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٧٠-٦١‬‬
‫‪٨٦‬‬
‫اﻝﻤﻠك اﻝﻤﻌظم ﻋﻴﺴﻰ ﺒن اﻝﻌﺎدل‪.‬‬
‫‪109‬‬
‫ﺎل ﻗُوِﻝﻲ‪» :‬اﻝﻠ‪‬ﻬُ ‪‬م‬
‫ف أَﻗُ ْو ُل؟ َﻗ َ‬‫اﷲ‪َ ،‬ﻜ ْﻴ َ‬ ‫ول ِ‬‫ت‪َ :‬ﻴﺎ َر ُﺴ َ‬ ‫ِ‬
‫ﺎت أَُﺒو َﺴَﻠ َﻤ َﺔ‪ُ ،‬ﻗْﻠ ُ‬
‫ت‪َ :‬ﻓﻠ ‪‬ﻤﺎ َﻤ َ‬ ‫ون‪َ «.‬ﻗﺎَﻝ ْ‬ ‫ون َﻋَﻠﻰ َﻤﺎ ﺘَﻘُ ْوﻝُ َ‬
‫ا ْﻝ َﻤﻼﺌ َﻜ َﺔ ُﻴ َؤ ‪‬ﻤ ُﻨ َ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪.‬‬ ‫ت‪َ :‬ﻓﺄ ْ ِ ‪ِ ‬‬
‫َﻋ َﻘ َﺒﻨﻲ اﻝﻠﻪُ ﻤ ْﻨﻪُ ُﻤ َﺤ ‪‬ﻤ ًدا َ‬ ‫ﺼ ِﺎﻝ َﺤ ًﺔ‪َ «.‬ﻗﺎَﻝ ْ‬ ‫اﻏِﻔر َﻝﻪ و ْ ِ ِ‬
‫اﻋﻘُ ْﺒﻨﻲ ﻤ ْﻨﻪُ ُﻋ ْﻘَﺒﻰ َ‬ ‫ْْ ُ‬
‫‪٨٧‬‬
‫ﻋن ﻤﺤﻤد ﺒن ﻤوﺴﻰ‪ ،‬ﻋن اﻝﻤﺜﻨﻰ ﺒن ﻤﻌﺎذ‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﻋﺒﻴد اﷲ ﺒن اﻝﺤﺴن اﻝﻌﻨﺒري‪ ،‬ﻋن ﺨﺎﻝد‪ ،‬ﻋن‬ ‫رواﻩ ﻤﺴﻠم‬
‫‪٨٨‬‬
‫وﻤﺎت‬ ‫أﺒﻲ ﻗﻼﺒﺔ‪ ،‬ﻋن ﻗﺒﻴﺼﺔ‪ ،‬ﻋن أم ﺴﻠﻤﺔ‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ ﻓﻜﺄﻨﻲ ﺒﺎﻋﺘﺒﺎر اﻝﻌدد إﻝﻰ أم ﺴﻠﻤﺔ َرَوْﻴﺘُﻪ ﻋن اْﻝ ُﺠﻠُودي‬
‫ﺴﻨﺔ ﺴﺒﻌﻴن وﺜﻼث ﻤﺎﺌﺔ‪.‬‬
‫‪ .١٥‬أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺸﻬﺎب اﻝدﻴن‬
‫ﺒن ﻤﺤب اﻝدﻴن اﻝﻤﻘدﺴﻲ‪ ٨٩،‬ﺤﻀر ﻋﻠﻰ ﺨطﻴب َﻤ ْرَدا‪٩٠‬ﻤﺸﻴﺨﺘﻪ وأرﺒﻌﻲ اﻵﺠري‪ ،‬وﻋﻠﻰ ﻤﺤﻤد وﻋﺒد اﻝﺤﻤﻴد ]‪/٩‬أ[ اﺒﻨﻲ‬
‫اﻝﻤ َﻬ ْﻴر‪ ،‬وﺤﻀر ﻋﻠﻰ اﻝﺒﻜري ﺠزء اﺒن ﻨﺠﻴد‪،‬‬
‫طﺎﺒﻲ‪ ،‬واﻝﺤﺴن ﺒن ُ‬
‫ﻋﺒد اﻝﻬﺎدي ﺠزء ﺒﻜر ﺒن ﺒﻜﺎر‪ ،‬وﻋﻠﻰ اﻝﻴﻠداﻨﻲ‪ ،‬واﻝ َﻜ َﻔ ْر َ‬
‫وﺴﻤﻊ ﻤن آﺨرﻴن‪ ،‬وأﺠﺎز ﻝﻪ إﺒراﻫﻴم ﺒن ‪‬‬
‫اﻝزﻋﺒﻲ‪ ،‬وﻋﻠﻲ ﺒن اﻝﺨﻴﻤﻲ‪ ،‬وﻓﻀل اﷲ اﻝﺠﻴﻠﻲ‪ ،‬وﻤﺤﻤد ﺒن اﻝﺤﺼري وﻏﻴرﻫم‪.‬‬
‫ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ واﻝذﻫﺒﻲ وﻏﻴرﻫﻤﺎ ﻤن اﻷﺌﻤﺔ‪ ،‬ﻤوﻝدﻩ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺜﻼث وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ‬
‫ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس ﺒن اﻝﻤﺤب إﺠﺎزة‪ ،‬وﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ ﺴﻤﺎﻋﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﺒن اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن‬
‫ﻤﺤﻤد اﻝﺒﻜري ﻗراءة ﻋﻠﻴﻪ‪ ،‬ﻗﺎل اﻷول وأﻨﺎ ﺤﺎﻀر‪ ،‬وﻗﺎل ﻋﻠﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬وزاد وأﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﻤرﺴﻲ ﻗراءة‬
‫ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ اﻝﻤﺸﺎﻴﺦ اﻝﺜﻼﺜﺔ اﻝﻤؤﻴد ﺒن ﻤﺤﻤد ﺒن اﻝطوﺴﻲ‪ ،‬وﻋﺒد اﻝﻤﻌز ﺒن ﻤﺤﻤد اﻝﻬروي‪ ،‬وزﻴﻨب ﺒﻨت أﺒﻲ‬
‫‪٩١‬‬
‫أﺨﺒرﻨﺎ ﺘﻤﻴم ﺒن‬ ‫اﻝﻘﺎﺴم اﻝﺸﻌري‪ ،‬ﻗﺎل اﻝطوﺴﻲ‪ :‬أﺨﺒرﻨﺎ ﻓﻘﻴﻪ اﻝﺤرم أﺒو ﻋﺒد ﻤﺤﻤد ﺒن اﻝﻔﻀل اﻝﻔراوي‪ ،‬وﻗﺎل ﻋﺒد اﻝﻌزﻴز‬
‫أﺒﻲ ﺴﻌﻴد اﻝﺠرﺠﺎﻨﻲ‪ ،‬وﻗﺎﻝت زﻴﻨب‪ :‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﻘﺎرئ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن أﺤﻤد ﺒن ﻤﺴرور‪،‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر‪ ،‬وﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن أﻤوت اﻝﻨﻴﻠﻲ اﻝرازي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻏﺴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﻬران‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ت َﺒ ْﻌِدي‬
‫ﺴﻔﻴﺎن‪ ،‬ﻋن ﺴﻠﻴﻤﺎن‪ ،‬ﻋن أﺒﻲ ﻋﺜﻤﺎن اﻝﻨﻬدي‪ ،‬ﻋن أﺴﺎﻤﺔ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤﺎ ﺘََرْﻜ ُ‬
‫ﺎل ِﻤن اﻝﻨ‪‬ﺴ ِ‬
‫ﺎء‪«.‬‬ ‫اﻝرَﺠ ِ‬
‫َﻀ‪‬ر َﻋﻠَﻰ ‪‬‬ ‫ِ‬
‫َ َ‬ ‫ﻓ ْﺘَﻨﺔً أ َ‬
‫‪٩٢‬‬
‫ﻤن ﺤدﻴث ﺴﻠﻴﻤﺎن اﻝﺘﻴﻤﻲ‪.‬‬ ‫ﻤﺘﻔق ﻋﻠﻴﻪ‬
‫‪٨٧‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٦٣٣/٢‬اﻨظر ﻜذﻝك ﺴﻨن أﺒﻲ داود ‪٢٠٧/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٢٢/٤٤‬؛ ﺴﻨن اﻝﺘرﻤذي ‪ ٧٠٣/٣‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٣٤/٤‬؛‬
‫ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٢٧٤/٧‬‬
‫‪ ٨٨‬أﺒو أﺤﻤد ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﻋﻤروﻴﻪ ا ْﻝ ُﺠﻠُودي‪ ،‬راوي ﺼﺤﻴﺢ ﻤﺴﻠم‪ .‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٦٧/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٢٩٤/٨‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٣٢٢/٦‬‬
‫‪٨٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٤٦١) ١٨٠/١‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ ،٥٠/١‬اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٢٠/١‬‬
‫‪ ٩٠‬أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻔﺘﺢ‪.‬‬
‫در ; د ا "ز و س ; د ا "ز ز‪ .‬ا ن ا " د‪ ،‬ذرات‬ ‫‪ ( ٩١‬ب ا )‪" 6‬ا "ز" ‪A‬م ط و( ب "; د ا "ز ز"‪ ،‬و (ن ورد @ أ‪&C‬ب ا‬
‫ا ذھب ‪.٨١/٥‬‬
‫‪ ٩٢‬اﻨظر ﻤﺜﻼ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٨/٧‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٠٩٧/٤‬؛(‪ ،‬ﻤﺴﻨد أﺤﻤد ‪٧٥/٣٦‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٣٠٦/١٣‬؛ اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم‬
‫اﻝﻜﺒﻴر ‪.١٧٦/١‬‬
‫‪110‬‬
‫‪٩٤‬‬ ‫‪٩٣‬‬
‫أﺨو ﺸﺎﻫد اﻝﺠﻴش‪،‬‬ ‫‪ .١٦‬أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد اﻷﻨﺼﺎري أﺒو اﻝﻌﺒﺎس‪،‬‬
‫‪٩٥‬‬
‫ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤﻨﻪ وﻤن اﺒن ﻋزون واﺒن‬ ‫ﻤﻌﻴن اﻝدﻴن‪ ،‬ﺴﺒط اﻝﻨظﺎم ﺒن رﺸﻴق‪ ،‬ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‬
‫‪٩٩‬‬ ‫‪٩٨‬‬ ‫‪٩٧‬‬ ‫‪٩٦‬‬
‫ﺘوﻓﻲ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ‬ ‫وﺸﻴﺦ اﻝﺸﻴوخ‪،‬‬ ‫واﻝﻨﺠﻴب‬ ‫ﻗطﻌﺔ ﻤن ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬وأﺠﺎز ﻝﻪ اﻝرﺸﻴد اﻝﻌطّﺎر‬ ‫رﺸﻴق‬
‫ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻴوﺴف اﻷﻨﺼﺎري إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف اﻝدﻤﺸﻘﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫إﺴﻤﺎﻋﻴل ﺒن ﺼﺎﻝﺢ ﺒن ﻴﺎﺴﻴن‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن أﺴﻌد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن أﺴﻌد اﻝﺸﺎﻓﻌﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻫﺸﺎم ﺒن اﻝﺤطﻴﺔ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب اﻝﺒﻐدادي ﺒﺎﻝﻔﺴطﺎط‪ ،‬أﺨﺒرﻨﺎ ﻤوﺴﻰ ﺒن ﻤﺤﻤد ﺒن ﺠﻌﻔر ﺒن ﻋرﻓﺔ اﻝﺴﻤﺴﺎر ﺒﺒﻐداد‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋﻤرو أﺤﻤد ﺒن اﻝﻔﻀل اﻝ ‪‬ﻨﻔ‪ِ ‬ري‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤوﺴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤر ﺒن ﺸﺎﻜر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﻨس ﺒن ﻤﺎﻝك‪،‬‬
‫ﺎن اﻝﺼ‪‬ﺎﺒُِر ِﻤ ْﻨﻬُ ْم َﻋﻠَﻰ ِدﻴﻨِ ِﻪ َﻜﺎﻝﻘَﺎﺒِ ِ‬
‫ض َﻋﻠَﻰ‬ ‫ﻗﺎل‪ :‬ﻗﺎل ]‪/٩‬ب[ رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ» :‬ﻴﺄْﺘِﻲ َﻋﻠَﻰ اﻝ‪‬ﻨ ِ‬
‫ﺎس َزَﻤ ٌ‬
‫اﻝﺠ ْﻤ ِر‪«.‬‬
‫َ‬
‫ﻋن إﺴﻤﺎﻋﻴل‪ ١٠١‬ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬ ‫‪١٠٠‬‬
‫رواﻩ اﻝﺘرﻤذي‬
‫‪ .١٧‬أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻬﻜﺎري اﻝﺼرﺨدي أﺒو اﻝﻌﺒﺎس ﺒن‬
‫‪١٠٢‬‬
‫وﻝد ﻓﻲ ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن ﺨطﻴب ﻤردا اﻷول واﻝﻠذﻴن ﺒﻌدﻩ ﻤن ﺘﻔﺴﻴر ﺴﻔﻴﺎن اﻝﺜوري‬ ‫اﻝﺸﺠﺎع‪،‬‬
‫رواﻴﺔ أﺒﻲ ﺤذﻴﻔﺔ‪ ،‬واﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر وﻏﻴرﻫﻤﺎ‪ ،‬وﻜﺎن ﻤن أﻫل اﻝﻘرآن‬
‫واﻝدﻴن‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﺸﺠﺎع إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد إﺴﻤﺎﻋﻴل اﻝﻤﻘدﺴﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن طﻠﺤﺔ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻘﺎﺴم ﺒن اﻝﺤﺼﻴن‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻝب ﺒن ﻏﻴﻼن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر اﻝﺸﺎﻓﻌﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﺤﺎق ﺒن اﻝﺤﺴن اﻝﺤرﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒو ﺤذﻴﻔﺔ ﻤوﺴﻰ ﺒن ﻤﺴﻌود اﻝ‪‬ﻨ ْﻬ ِدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﺒن ﺴﻌﻴد اﻝﺜوري‪ ،‬ﻋن زﺒﻴد اﻷﻴﺎﻤﻲ‪ ،‬ﻋن ﻤرة اﻝﻬﻤداﻨﻲ‪ ،‬ﺴﺄﻝت ﻋﺒد‬
‫‪ ٩٣‬ﻝﻪ ﺘرﺠﻤﺔ ﻏﻴر ﻜﺎﻤﻠﺔ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٤٨٣) ١٨٨/١‬‬
‫ري‪ .‬ا ‪ ، ) .‬ذ ل ا د ‪.١٠٩/٢‬‬ ‫‪ ٩٤‬ھو ; د ا ر ن ن ; د ‪ J‬ن و)ف ا‬
‫‪ .‬ا ‪ ، ) .‬ذ ل ا د ‪.٣٦٠-٣٥٩/١‬‬ ‫‪ ٩٥‬ا " ن أ د ن ;& ا د‬
‫‪ ٩٦‬أ و ; رو ;‪ A‬ن ن ; د ا ر ن ن ر ق ا ر " ‪ .‬ا ذھ ‪ ،‬ر ‪ 6‬ا!)‪5‬م ‪.١٣٤/١٥‬‬
‫‪ ٩٧‬أ و ا ) ن = ن ;& ن ; د ‪ J‬ن ;& ن ‪.‬رج ا ر ا وي‪ ،‬و@ ) ' ‪ .١٢٦٤/٦٦٢‬ا ن ا " د‪ ،‬ذرات ا ذھب ‪٣١١/٥‬؛‬
‫ا زر(& ‪ ،‬ا ;‪5‬م ‪.١٥٩/٨‬‬
‫‪ ٩٨‬أي ا < ب ; د ا &ط ف ن ; د ا "م ا را ‪.‬‬
‫‪ ،‬و@ ) ' ‪ .١٢٦٣/٦٦٢‬ا ذھ ‪ ،‬ا " ر ‪٣٠٤/٣‬؛ ا ن ا " د‪،‬‬ ‫ري ا د‬ ‫د ن ; د ا )ن ا‬ ‫‪ ٩٩‬رف ا د ن ; د ا "ز ز ن‬
‫ذرات ا ذھب ‪.٣٠٩/٥‬‬
‫‪ ١٠٠‬ﺴﻨن اﻝﺘرﻤذي ‪.٥٢٦/٤‬‬
‫ي اﺒن ﺒﻨت اﻝ ‪‬ﺴ ‪‬د ّ‬
‫ي اﻝﻜوﻓﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٨٥٩/٢٤٥‬اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪ ،١٧٨/١٨‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬ ‫اﻝﻔ َزِار ّ‬
‫إﺴﻤﺎﻋﻴل ﺒن ﻤوﺴﻰ َ‬
‫‪١٠١‬‬
‫اﻝذﻫب ‪.١٠٧/٢‬‬
‫‪١٠٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤١٢) ١٦٥/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٩/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٢٨/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬
‫اﻝذﻫب ‪١١٢/٦‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٧٦-٧٥/١‬‬
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‫َن‬ ‫ﻗﺎل‪} :‬ﺤ ‪ِ ِ ‬‬ ‫‪١٠٣‬‬
‫ق ﺘَُﻘﺎﺘِ ِﻪ{‬
‫آﻤ ُﻨوْا اﺘ‪‬ﻘُوْا اﻝﻠ‪َ ‬ﻪ َﺤ ‪‬‬ ‫أَﻴ ‪ِ‬‬
‫ﺼﻰ َوأ ْ‬
‫ﺎع َﻓ َﻼ ﻴُ ْﻌ َ‬
‫ط َ‬‫َن ُﻴ َ‬
‫ق ﺘَُﻘﺎﺘﻪ{ أ ْ‬ ‫َ‬ ‫ﻴن َ‬‫‪‬ﻬﺎ اﻝذ َ‬
‫َ‬ ‫اﷲ ﻋن ﻗول اﷲ ﻋز وﺠل }َﻴﺎ‬
‫‪١٠٤‬‬
‫ﻴُ ْﻨ َﺴﻰ‪.‬‬ ‫َن ُﻴ ْذ َﻜَر ﻓَ َﻼ‬
‫ُﻴ ْﺸ َﻜَر َﻓ َﻼ ُﻴ ْﻜ َﻔَر َوأ ْ‬
‫‪١٠٥‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‬ ‫‪ .١٨‬أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ ﺒﻜر اﻝواﻨﻲ اﺒن اﻝﻌﺠﻤﻲ‪،‬‬
‫ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﺤ ‪‬دث ﺒﻬﺎ ﺒدﻤﺸق واﻝﻘﺎﻫرة‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻷﺌﻤﺔ‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺠب ﻤن ﺴﻨﺔ ﺜﻼﺜﻴن‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﺴﺒﻊ وﺴﺒﻌﻴن ﺴﻨﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝواﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫اﻝﻔﻀل اﻝﻔراوي‪ ،‬أﺨﺒرﻨﺎ اﻷﺴﺘﺎذ أﺒو ﻴﻌﻠﻰ إﺴﺤﺎق ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺼﺎﺒوﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺴﻌﻴد ﻋﺒد اﷲ ﺒن ﻤﺤﻤد‬
‫اﻝرازي‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﻴوب ﻫو اﺒن اﻝﻀرﻴس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم اﻷزدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻫﺸﺎم‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن أﻨس‬
‫ِ ‪١٠٦‬‬
‫ص وطُو ُل ْاﻷ ََﻤل‪«.‬‬ ‫آدم وﻴﻜﺒر ِﻤ ْﻨﻪ اﺜَْﻨﺘَ ِ ِ‬
‫ﺎن ا ْﻝﺤ ْر ُ‬ ‫ُ‬ ‫ﺒن ﻤﺎﻝك‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ» :‬ﻴ ْﻬ َرُم ْاﺒ ُن َ َ‬
‫أﺨﺒرﻨﺎﻩ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن اﻝﻤﺒﺎرك‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن اﻝﻤظﻔر‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴوﺴف‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم ﻓذﻜرﻩ‪.‬‬
‫‪١٠٨‬‬
‫‪ .١٩‬أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرزاق اﻝﻤﺤﺠﻲ اﺒن أﺒﻲ ﻋﺒﺎس‪...١٠٧‬‬
‫]‪/١٠‬أ[ أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرزاق اﻝﻤﻘرئ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن‬
‫ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ وﺠﻴﻪ ﺒن طﺎﻫر‪ ،‬أﺨﺒرﻨﺎ ﻴﻌﻘوب ﺒن أﺤﻤد اﻝﺼﻴرﻓﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺸﻴﺦ أﺒو ﻤﺤﻤد اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد‬
‫اﻝﻤﺨﻠدي إﻤﻼء‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺤﺎﻤد أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﺤﺴن اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ اﻝﺴﻌدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝوﻝﻴد‬
‫ﺒن اﻝﻘﺎﺴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﺒن َﻜ ْﻴ َﺴﺎن‪ ،‬ﻋن أﺒﻲ ﺤﺎزم‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤﺎ َﻗ َ‬
‫ﺎل‬
‫اﺠﺘُﻨِ َﺒ ِت ا ْﻝ َﻜَﺒﺎﺌُِر‪«.‬‬ ‫ِ‬
‫ﻀﻲ إِﻝَﻰ اْﻝ َﻌ ْر ِ‬
‫ش َﻤﺎ ْ‬ ‫ِ ‪‬‬
‫اب اﻝ ‪‬ﺴ َﻤﺎء َﺤﺘﻰ ﺘُ ْﻔ َ‬ ‫ﺼﺎ َﻗط‪ِ ‬إ ‪‬ﻻ ﻓُﺘِ َﺤ ْ‬
‫ت ﻝَﻪُ أ َْﺒ َو ُ‬
‫ِ‬ ‫‪‬‬
‫َﻋ ْﺒ ٌد َﻻ ِإَﻝ َﻪ ِإﻻ اﷲُ‪ُ ،‬ﻤ ْﺨﻠ ً‬
‫‪‬داﺌِ ‪‬‬
‫‪١١٠‬‬ ‫‪١٠٩‬‬
‫ﻰ ﻋن اﻝوﻝﻴد ﺒن اﻝﻘﺎﺴم ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻬﻤﺎ‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ ﺠﻤﻴﻌﺎ ﻋن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻴزﻴد اﻝﺼ َ‬ ‫رواﻩ اﻝﺘرﻤذي‬
‫‪ ١٠٣‬آل ; ران‪.١٠٢ ،‬‬

‫‪ ١٠٤‬اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪ ،٤٠٤/١٠‬أﺒو ﻨﻌﻴم أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻤوﺴﻰ ﺒن ﻤﻬران اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺤﻠﻴﺔ اﻷوﻝﻴﺎء‬
‫وطﺒﻘﺎت اﻷﺼﻔﻴﺎء )اﻝﻘﺎﻫرة‪ :‬ﻤطﺒﻌﺔ اﻝﺴﻌﺎدة‪٢٣٨/٧ ،(١٩٧٤ ،‬؛ اﻨظر‪ :‬اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻝﻜﺒﻴر ‪٤٨٧/٧‬؛ اﺒن أﺒﻲ ﺸﻴﺒﺔ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد‬
‫ﺒن إﺒراﻫﻴم ﺒن ﻋﺜﻤﺎن ﺒن ﺨواﺴﺘﻲ اﻝﻌﺒﺴﻲ‪ ،‬اﻝﻜﺘﺎب اﻝﻤﺼﻨف ﻓﻲ اﻷﺤﺎدﻴث واﻵﺜﺎر‪ ،‬ﺘﺤﻘﻴق ﻜﻤﺎل ﻴوﺴف اﻝﺤوت )اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝرﺸد‪،‬‬
‫‪.١٠٦/٧ ،(١٩٨٨‬‬
‫‪١٠٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٤١٨) ١٦٦/١‬اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٢٩/١‬؛‬
‫‪١٠٦‬‬
‫أﺨرﺠﻪ ﻤﺴﻠم‪٧٢٤/٢ ،‬؛ ﺴﻨن اﻝﺘرﻤذي ‪ ٥٧٠/٤‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ؛ ‪١٤١٥/٢‬؛ ﻤﺴﻨد أﺤﻤد‪.١٨٩/١٩ ،‬‬
‫‪١٠٧‬‬
‫ﻝﻪ ﺘرﺠﻤﺔ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٤٣٦) ١٧٠/١‬ﻤﺎت ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٠٨‬‬
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‫‪١١١‬‬
‫ﺴﻤﻊ ﻤن‬ ‫‪ .٢٠‬أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﺤﺴن ﺒن ﻤﻌﺎﻝﻲ اﻝﺸﺎﻓﻌﻲ اﻝﻤﻘدﺴﻲ اﺒن اﻝﺸﻌﺎر‪،‬‬
‫اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﺘﻔﻘﻪ ﺒﺎﻝﺸﻴﺦ ﺘﺎج اﻝدﻴن اﻝﻔزاري‪ ،‬وأﻋﺎد ﻓﻲ ﻤدارس‪ ،‬ﺜم وﻝﻲ ﻗﻀﺎء اﻝﻘدس وﻨﺎب ﻓﻲ اﻝﻘﻀﺎء ﺒدﻤﺸق‬
‫‪‬ر ﻤﺘواﻀﻌﺎ‪ .‬ﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن‬
‫وﻜﺎن َدﻴ ً‪‬ﻨﺎ َﺨﻴًا‬
‫وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻹﻤﺎم ﻨﺠم اﻝدﻴن أﺒو اﻝﻌﺒﺎس ﺒن ﻋﺒد اﻝﻤﺤﺴن اﻝﻤﻘدﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫ﻋﻠﻲ اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﻔراوي‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝﻨﻴﺴﺎﺒوري‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد اﻝﺠﻠودي‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن‬
‫ﺴﻔﻴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن اﻝﺤﺠﺎج‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﺤﺎق ﺒن إﺒراﻫﻴم وﻋﺒد ﺒن ُﺤ َﻤ ْﻴد )ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ اﻝﻨﻌم‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻷول ﺒن ﻋﻴﺴﻰ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد ﺒن َﺤ ‪‬ﻤ َوْﻴﻪ‪ ،‬أﺨﺒرﻨﺎ‬
‫إﺒراﻫﻴم ﺒن ﺨزﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد ﺒن ﺤﻤﻴد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرزاق‪ ،‬أﺨﺒرﻨﺎ ﻤﻌﻤر‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن ﻋﺒﺎد ﺒن ﺘﻤﻴم‪ ،‬ﻋن‬
‫اﻀ ًﻌﺎ ِإ ْﺤ َدى ِر ْﺠﻠَ ْﻴ ِﻪ َﻋﻠَﻰ اﻷُ ْﺨَرى‪.‬‬
‫ول اﻝﻠ‪ِ ‬ﻪ ﺼﻠ‪‬ﻰ اﷲ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م ﻤﺴﺘَ ْﻠِﻘﻴﺎ ِﻓﻲ اﻝﻤﺴ ِﺠِد‪ ،‬و ِ‬
‫َ‬ ‫َْ‬ ‫ُ َ َََ ُْ ً‬ ‫َ‬ ‫ﻋﻤﻪ ﻗﺎل‪َ :‬أرَْﻴ ُ‬
‫ت َر ُﺴ َ‬
‫‪١١٢‬‬
‫رواﻩ ﻤﺴﻠم‪ ١١٣‬ﻜﻤﺎ ﺴﻘﻨﺎﻩ ﻤن طرﻴﻘﻪ‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﻤواﻓﻘﺔ ﻝﻪ ﻓﻲ اﻝرواﻴﺔ اﻝﺜﺎﻨﻴﺔ ﻋﺎﻝﻴﺎ ﺒدرﺠﺘﻴن‪.‬‬
‫]‪/١٠‬ب[‬
‫‪١١٤‬‬
‫ﺴﻤﻊ‬ ‫‪ .٢١‬أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن اﻝرﻓﻌﺔ ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ اﻝﻤﺠد اﻝﻌدوي أﺒو اﻝﻌﺒﺎس‪،‬‬
‫وﺠردي وﻏﻴرﻫﻤﺎ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ أرﺒﻊ‬‫اﻝﺒر ِ‬
‫ﻤن اﺒن ﻋزون واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ ﺠزء اﻝﺒطﺎﻗﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬و ُ ُ‬
‫وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺴﺎدس ﻋﺸرﻴن رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن إﺠﺎزة ﻓﻲ آﺨرﻴن ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﺒد‬
‫اﻝوﻫﺎب‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد )ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو‬
‫طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤﺎر ﺒن ﻤﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺼﻠت ﺒن ﻗوﻴد اﻝﺤﻨﻔﻲ‪ ،‬ﺴﻤﻌت أﺒﺎ ﻫرﻴرة ﻴﻘول‪ :‬ﻗﺎل رﺴول اﷲ‬
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‫ﺴﻨن اﻝﺘرﻤذي ‪.٥٧٥/٥‬‬
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‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.٣٠٧/٩‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٩١) ١٩٠/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٣٩/١‬؛ ﻤﺠﻴر اﻝدﻴن اﻝﺤﻨﺒﻠﻲ اﻝﻌﻠﻴﻤﻲ‪ ،‬اﻷﻨس اﻝﺠﻠﻴل‬
‫ﺒﺘﺎرﻴﺦ اﻝﻘدس واﻝﺨﻠﻴل‪ ،‬ﺘﺤﻘﻴق ﻋدﻨﺎن ﻴوﻨس ﻋﺒد اﻝﻤﺠﻴد ﻨﺒﺎﺘﺔ )ﻋﻤﺎن‪ :‬ﻤﻜﺘﺒﺔ دﻨدﻴس‪١٢٣/٢ ،(١٩٩٩ ،‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ‬
‫‪١٤٦/١٤‬؛ ﻋﺒد اﻝﻘﺎدر ﺒن ﻤﺤﻤد اﻝﻨﻌﻴﻤﻲ اﻝدﻤﺸﻘﻲ‪ ،‬اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ اﻝﻤدارس‪ ،‬ﺘﺤﻘﻴق‪ :‬إﺒراﻫﻴم ﺸﻤس اﻝدﻴن )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،‬‬
‫‪.٣٦٠/١ ،(١٩٩٠‬‬
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‫ﻫو ﻋﺒد اﷲ ﺒن زﻴد ﺒن ﻋﺎﺼم اﻝﻤﺎزﻨﻲ‪.‬‬
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‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٦٦٢/٣‬اﻨظر ﻜذﻝك ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٠٢/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪١٧٢/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٩٥/٥‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٥٠/٢‬‬
‫‪ ١١٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٩٤) ١٩١-١٩٠/١‬؛ ﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن َﻗ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪،‬‬
‫ﺘذﻜرة اﻝﺤﻔﺎظ؛ ﺘﺤﻘﻴق زﻜرﻴﺎ ﻋﻤﻴرات )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.٨٩/٨٨/١ ،(١٩٩٨ ،‬‬
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‫‪‬ﺎﻋﺔُ َﺤﺘ‪‬ﻰ َ‬
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‫ﻋن ﻋﻤﺎر ﺒن ﻤﺤﻤد‬ ‫ات َﻗ ْرٍن َﺠ ‪‬ﻤ َ‬
‫ﺎء‪ «.‬ﻫـ رواﻩ اﻹﻤﺎم أﺤﻤد‬ ‫ط َﺢ َذ ُ‬
‫ﻻ ﺘَ ْﻨ َ‬ ‫وم اﻝﺴ َ‬
‫ﻻ ﺘَﻘُ ُ‬
‫ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬‬
‫ﺒﻬذا اﻹﺴﻨﺎد ﻓوﻗﻊ ﻝﻨﺎ ﻤواﻓﻘﺔ ﻝﻪ ﻋﺎﻝﻴﺔ‪.‬‬
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‫ﺒن ﻤﺤﻤد ﺒن ﻋﺒﺎس ﺒن ﻤﺤﻤد ﺒن ﻤوﻫوب ﺒن ﺒدر ﺒن ﻤﺤﻤد ﺒن ﺴﻌد‬ ‫‪ .٢٢‬أﺤﻤد ﺒن ُﻋ َﺒ ْﻴد‬
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‫ﻤوﻝدﻩ ﺴﻨﺔ ﺘﺴﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﺴﻤﻊ اﻝﻜﺜﻴر ﻋﻠﻰ‬ ‫ﺒن ﻴﺤﻴﻰ ﺒن أﺒﻲ ﻋﺒﻴد اﻹﺴﻌردي أﺒو ﻨﻌﻴم وﻴدﻋﻰ ﺒﻜﺎ ار‪،‬‬
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‫اﻝﻨﺠﻴب ﻋﺒد اﻝﻠطﻴف اﻝﺤراﻨﻲ‪...‬‬
‫ﺘوﻓﻲ راﺒﻊ ﻋﺸر ﺸوال ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫اﻝﺤ ِرْﻴ ِﻤ ‪‬‬

‫ﻲ‪ ،‬أﺨﺒرﻨﺎ‬ ‫أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم أﺤﻤد ﺒن ﻋﺒﻴد إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ اﻝﻤﺒﺎرك ﺒن اﻝﻤﺒﺎرك َ‬
‫أﺒو ﻋﻠﻲ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن اﻝﻤﻬدي‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﺒﻴد اﷲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﺸﺎﻫﻴن‪ ،‬أﺨﺒرﻨﺎ‬
‫ﺒﻬ ِﺎري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ )ﺒن(‪ ١١٩‬اﻝﻔﻀل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﻴﻌﻨﻲ اﺒن ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ‬ ‫اﻝﺒ ْر َ‬
‫أﺒو ﺒﺤر ﻤﺤﻤد ﺒن اﻝﺤﺴن ﺒن ﻜوﺜر َ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﻗَﺎﻝواَ‪ :‬ﻗَ َ‬
‫ﺎل‬ ‫ﻋﺎﺼم اﻷﺤول‪ ،‬ﻋن ﻋﻤرو ﺒن ﺴﻠﻤﺔ اﻝﺠرﻤﻲ‪ ،‬ﻗﺎل‪ :‬ﻝَ ‪‬ﻤﺎ رﺠﻊ ﻗَو ِﻤﻲ ِﻤن ِﻋﻨ ِد رﺴ ِ ِ‬
‫ول اﷲ َ‬ ‫ْ ْ َُ‬ ‫َََ ْ‬
‫ون‬
‫ع َواﻝ ُ َ َ ُ ْ ُ ُ ُ ُ ْ َ َ َ ‪َ ُ ُ َ ُ َ َ ٌ َ ُ ْ َ ٌ َ ْ ُ ‬‬
‫ﻝ‬‫و‬ ‫ﻘ‬ ‫ﻴ‬ ‫ا‬
‫و‬ ‫ﺎﻨ‬ ‫ﻜ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ﺔ‬ ‫ﻗ‬ ‫و‬ ‫ﺘ‬ ‫ﻔ‬‫ﻤ‬ ‫ة‬‫د‬‫ر‬‫ﺒ‬ ‫ﻲ‬ ‫ﻠ‬ ‫ﻋ‬‫و‬ ‫م‬ ‫ﻬ‬‫ﻤ‬‫َؤ‬
‫أ‬ ‫ت‬‫ﻨ‬ ‫ﻜ‬‫ﻓ‬ ‫‪،‬‬ ‫ود‬‫‪‬ﺠ‬
‫ﺴ‬ ‫آن‪َ «.‬ﻓ َد َﻋ ْوﻨِﻲ َﻓ َﻌﻠ‪ُ ‬ﻤوﻨِﻲ ‪‬‬
‫اﻝرُﻜو َ‬ ‫اءةً ِﻝ ْﻠﻘُْر ِ‬ ‫ِ‬ ‫ِ‬
‫َﻝَﻨﺎ‪» :‬ﻝَﻴ ُؤ ‪‬ﻤ ُﻜ ْم أَ ْﻜﺜَُرُﻜ ْم ﻗَر َ‬
‫ت ْاﺒ ِﻨ َ‬ ‫‪‬‬ ‫ِ‬
‫ك‪.‬‬ ‫ﻷَﺒِﻲ‪ :‬أ ََﻻ ﺘُ َﻐطﻲ َﻋ‪‬ﻨﺎ ْ‬
‫اﺴ َ‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ‪ ١٢٠‬ﻋن ﺸﻌﻴب ﺒن ﻴوﺴف ﻋن ﻴزﻴد ﺒن ﻫﺎرون ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫]‪/١١‬أ[‬
‫اﻝﻤ ْﺸﺘُوﻝﻲ اﻝﻠﺨﻤﻲ اﻝﻌﻼﻤﻲ ﺒﺘﺨﻔﻴف اﻝﻼم ﺸﻬﺎب‬
‫‪ .٢٣‬أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﻴوب ﺒن ﻋﻠوي ُ‬
‫اﻝدﻴن‪ ١٢١،‬ﻜﺎن ﺤﺴن اﻝﻬﻴﺌﺔ ﻜﺜﻴر اﻝﺘﻌﺒد‪ ،‬وﻝد ﻓﻲ راﺒﻊ ﻋﺸر ذي اﻝﻘﻌدة ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‬
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‫اﻝﺤراﻨﻲ ﻓﺄﻜﺜر ﻋﻨﻪ‪...‬‬
‫ﺘوﻓﻲ ﻝﻴﻠﺔ ﺤﺎدي ﻋﺸر ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن اﺜﻨﺘﻴن وﺜﻤﺎﻨﻴن ﺴﻨﺔ‪.‬‬
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‫ﻤﺴﻨد أﺤﻤد ‪ .٤٣٩/١٥‬اﻨظر ﻜذﻝك‪ :‬اﻝﺤﺴن ﺒن ﻋرﻓﺔ اﻝﻌﺒدي‪ ،‬اﻷﺤﺎدﻴث اﻝﻌواﻝﻲ ﻤن ﺠزء اﺒن ﻋرﻓﺔ اﻝﻌﺒدي‪ ،‬ﺘﺤﻘﻴق ﻋﺒد اﻝرﺤﻤن ﻋﺒد‬
‫اﻝﺠﺒﺎر )اﻝﻘﺎﻫرة‪ :‬دار اﻝﻜﺘب اﻝﺴ‪‬ﻠﻔﻴﺔ‪ .٢٩/١ ،(١٩٨٦ ،‬اﻝﺼﻠت ﺒن ﻗوﻴد‪ ،‬ﻗﺎل اﻝﻨﺴﺎﺌﻲ‪ :‬ﻻ أدري ﻜﻴف ﻫو‪ ،‬ﺤدﻴﺜﻪ ﻤﻨﻜر‪ ،‬ﺜم ذﻜر ﻝﻪ ﻫذا‬
‫اﻝﺤدﻴث‪ .‬ﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗَ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﻤﻴزان اﻻﻋﺘدال ﻓﻲ ﻨﻘد اﻝرﺠﺎل‪ ،‬ﺘﺤﻘﻴق اﻝﺸﻴﺦ ﻋﻠﻲ ﻤﺤﻤد‬
‫ﻤﻌوض واﻝﺸﻴﺦ ﻋﺎدل أﺤﻤد ﻋﺒد اﻝﻤوﺠود )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.٣١٩/٢ ،(١٩٩٥ ،‬‬
‫‪ ١١٦‬وردت ﻓﻲ اﻷﺼل ﺘرﺠﻤﺔ أﺤﻤد ﺒن ﻋﺒﻴد ﺒﻌد ﺘرﺠﻤﺔ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﻴوب وﻫذا ﺨطﺄ ﻨﺒﻪ ﻋﻠﻴﻪ اﻝﻨﺎﺴﺦ ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﻘوﻝﻪ " ُﻴ َﻘ ‪‬دم" ﻓﻲ‬
‫ﺘرﺠﻤﺔ أﺤﻤد ﺒن ﻋﺒﻴد وﻗول " ُﻴ َؤ ‪‬ﺨر" ﻓﻲ ﺘرﺠﻤﺔ أﺤﻤد ﺒن ﻋﻠﻲ‪.‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٠٩) ١٩٦-١٩٥/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٤٢/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٥٠١/١‬‬
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‫ﺴﻘطت ﻜﻠﻤﺔ )اﺒن( ﺴﻬوا ﻤن اﻝﻨﺎﺴﺦ‪.‬‬
‫‪١٢٠‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .٧٠/٢‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن اﻝﺒﻴﻬﻘﻲ ‪١٣٠/٣‬؛ ﻤﺼﻨف أﺒﻲ ﺸﻴﺒﺔ ‪.٣٠٢/١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٣١) ٢٠٦/١‬؛ ﺼﻼح اﻝدﻴن ﺨﻠﻴل ﺒن أﻴﺒك اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ اﻝوﻓﻴﺎت‪ ،‬ﺘﺤﻘﻴق أﺤﻤد اﻷرﻨﺎؤوط‬
‫وﺘرﻜﻲ ﻤﺼطﻔﻰ )ﺒﻴروت‪ :‬دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪١٥٩/١ ،(٢٠٠٠ ،‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٦٨/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٤٣/١‬‬
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‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﻴوب ﺒن ﻋﻠوي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن‬
‫ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺒدران اﻝﺤﻠواﻨﻲ ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﺠوﻫري‪،‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺠﻌﻔر ﺒن ﺤﻤدان‪ ،‬أﺨﺒرﻨﺎ إﺴﺤﺎق ﺒن اﻝﺤﺴن ﺒن ﻤﻴﻤون اﻝﺤرﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋﻤر اﻝﻀرﻴر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد‬
‫اﻝﻌزﻴز ﺒن ﻤﺴﻠم‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﺒن ﻋﺠﻼن‪ ،‬ﻋن ﺴﻌﻴد اﻝﻤﻘﺒري‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪:‬‬
‫ِ‪ِ ‬‬ ‫ِ‬ ‫ِ‬ ‫» ُﺨ ُذوا ﺠ‪‬ﻨﺘَ ُﻜم‪ «.‬ﻗَﺎﻝُوا‪ :‬ﻴﺎ رﺴ َ ِ ِ‬
‫ﺎن اﷲ‪َ ،‬واْﻝ َﺤ ْﻤ ُد ﻝﻠﻪ‪َ ،‬وﻻَ إِﻝَﻪَ‬
‫ﺎل‪» :‬ﻻَ‪ُ ،‬ﺠﻨ‪‬ﺘُ ُﻜ ْم ﻤ َن اﻝ‪‬ﻨ ِﺎر ُﺴ ْﺒ َﺤ َ‬ ‫ﻀَر؟ ﻗَ َ‬‫ول اﷲ‪ ،‬ﻤ ْن َﻋ ُد ‪‬و ﻗَ ْد َﺤ َ‬ ‫َ َُ‬ ‫ُ ْ‬
‫ﺎت اﻝﺼ ِ‬ ‫ﺎت‪َ ،‬و ُﻫ ‪‬ن اْﻝَﺒ ِﺎﻗَﻴ ُ‬
‫ﺎت ﻤﺠ‪‬ﻨﺒ ٍ‬ ‫ٍ‬ ‫ٍ‬ ‫ِإﻻ‪ ‬اﻝﻠ‪‬ﻪ‪ ،‬واﻝﻠ‪‬ﻪ أَ ْﻜﺒر‪ ،‬ﻴﺄْﺘِﻴن ﻴوم ا ْﻝ ِﻘﻴ ِ‬
‫ﺎت‪«.‬‬
‫‪‬ﺎﻝ َﺤ ُ‬ ‫ﺎﻤﺔ ُﻤ َﻘ ‪‬د َﻤﺎت َو ُﻤ َﻌﻘ‪َ‬ﺒ ُ َ َ‬
‫ُ َ ُ َُ َ َ َ ْ َ َ َ‬
‫اﻝﺠ ْوَزَﺠ ِﺎﻨﻲ ﻋن أﺒﻲ ﻋﻤر اﻝﻀرﻴر ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ ﻋن إﺒراﻫﻴم ﺒن ﻴﻌﻘوب َ‬
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‫‪ .٢٤‬أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻫﺎرون ﺒن ﻤﺤﻤد ﺒن ﻫﺎرون اﻝﺜﻌﻠﺒﻲ اﻝﻘﺎرئ أﺒو اﻝﻌﺒﺎس‬
‫اﻝﺼوﻓﻲ‪١٢٤،‬ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻤن اﻝﻌز اﻝﺤراﻨﻲ ﻤﺸﻴﺨﺘﻪ‪ ،‬وﻤن ﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺠﻤﺎدى‬
‫اﻷوﻝﻰ ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻷرﺒﻌﺎء ﺴﺎدس ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻫﺎرون إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻌز ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻀﻴﺎء ﺒن‬
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‫أﺒﻲ اﻝﻘﺎﺴم ﺒن أﺒﻲ اﻝﺨرﻴف‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ اﻷﻨﺼﺎري‪ ،‬أﺨﺒرﻨﺎ‪...‬‬
‫]‪/١١‬ب[‬
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‫ﺴﻤﻊ ﻤن أﺒﻲ‬ ‫ﺘﺎﻨﻲ‪،‬‬
‫‪ .٢٥‬أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﺤﺴﺎم ﺸﻬﺎب اﻝدﻴن اﺒن اﻝ َﻜْﻠ َو ّ‬
‫اﻝﺒرﻜﺎت ﺒن اﻝﻨﺤﺎس ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﺜﻤﺎﻨﻴﺎﺘﻪ‪ ،‬وﺴﻤﻊ ﻤن ﺠﻤﺎﻋﺔ آﺨرﻴن‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ‬
‫ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻴوم اﻝﺴﺒت ﺘﺎﺴﻊ ذي اﻝﻘﻌدة ﻤن ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺴﺎم إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﻤﺒﺎرك ﺒن‬
‫اﻝﻤﺒﺎرك‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻐﻨﺎﺌم ﺒن اﻝﻤﻬﺘدى‪ ،‬أﺨﺒرﻨﺎ أﺒو إﺴﺤﺎق إﺒراﻫﻴم ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم‬
‫ﺒن ﻋﺒد اﷲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻷﻨﺼﺎري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻠﻴﻤﺎن اﻝﺘﻴﻤﻲ أن أﻨﺴﺎ ﻜﺎن ﻴﻘ أر }ِإﻨ‪‬ﻲ َﻨ َذر ُ ِ‬
‫ت ﻝ ‪‬ﻠر ْﺤ َﻤ ِن َ‬
‫ﺼ ْو ًﻤﺎ‬ ‫ْ‬
‫ﺼ ْﻤﺘًﺎ‪{.‬‬
‫َو َ‬
‫ﻫذا ﺤدﻴث ﻤوﻗوف ﺼﺤﻴﺢ اﻹﺴﻨﺎد وﻝﻌل أﻨﺴﺎ أراد ﺒﻬذﻩ اﻝﻘراءة اﻝﺘﻔﺴﻴر‪ ،‬واﷲ أﻋﻠم‪.‬‬
‫‪ ١٢٣‬ا ) > ‪ ،‬ا ) ن ا ( رى ‪ .٣١٣/٩‬ا ظر (ذ ك‪ :‬ا ط را ‪ ،‬ا "<م ا و)ط ‪٢١٩/٤‬؛ ﻤﺤﻤد ﺒن ﻋﺒداﷲ أﺒو ﻋﺒداﷲ اﻝﺤﺎﻜم اﻝﻨﻴﺴﺎﺒوري‪،‬‬
‫اﻝﻤﺴﺘدرك ﻋﻠﻰ اﻝﺼﺤﻴﺤﻴن‪ ،‬ﺘﺤﻘﻴق ﻤﺼطﻔﻰ ﻋﺒد اﻝﻘﺎدر ﻋطﺎ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.٧٢٥/١ ،(١٩٩٠ ،‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٥٦٤) ٢٢٠/١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٦٠) ٢١٩/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٠٧-١٠٥/١‬‬
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‫‪ .٢٦‬أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻴﻌﻴش‪...١٢٧‬‬
‫‪ .٢٧‬أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن ﻋوض ﺒن ﺨﻠف ﺒن راﺠﺢ ﺒن ﺒﻼل ﺒن ﻫﻼل‬

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‫وﻝد ﺴﻨﺔ ﺜﻼث وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺤﻀر ﻋﻠﻰ ﺠدﻩ ﻷﻤﻪ‬ ‫ﺒن ﻋﻴﺴﻰ ﺒن ﻤوﺴﻰ ﺒن اﻝﻔﺘﺢ ﺘﻘﻲ اﻝدﻴن أﺒو اﻝﻌﺒﺎس‪،‬‬
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‫اﻝﻤزة‪ ،‬وﻏﺎزي اﻝﺤﻼوي‪ ،‬وﻏﻴرﻫﻤﺎ‪ ،‬وأﺠﺎز ﻝﻪ ﺠﻤﺎﻋﺔ‪ ،‬وﺤ ‪‬دث‬
‫وﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬ ‫اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪،‬‬
‫ﺒدﻤﺸق واﻝﻘﺎﻫرة‪ ،‬ودرس ﺒﻌدة ﻤدارس‪ ،‬ووﻝﻲ اﻝﻘﻀﺎء ﺒﺎﻝﻘﺎﻫرة‪ ،‬وﻜﺎﻨت وﻓﺎﺘﻪ ﺜﺎﻨﻲ ﻋﺸر ذي اﻝﻘﻌدة ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن‬
‫أﺨﺒرﻨﺎ اﻹﻤﺎم أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ اﻝﻤﻘدﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن اﻝﺤﺘﻤﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻜرم اﺒن اﻝﺒﻨﺎء‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻠك ﺒن أﺒﻲ اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤود ﺒن اﻝﻘﺎﺴم اﻷزدي وﻏﻴرﻩ‪) ،‬ح( وأﺨﺒرﻨﺎﻩ‬
‫ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب ]‪/١٢‬أ[ إﺠﺎزة‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬وﻤﺤﻤد ﺒن ﺴﻌﻴد اﻝﺒﻐدادﻴﺎن‪ ،‬أن أﺒﺎ اﻝوﻗت أﺨﺒرﻫﻤﺎ‪،‬‬
‫أﺨﺒرﻨﺎ اﻹﻤﺎم أﺒو إﺴﻤﺎﻋﻴل ﻋﺒد اﷲ ﺒن ﻤﺤﻤد اﻷﻨﺼﺎري‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺠﺒﺎر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد‬
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‫اﻝﻤﺤﺒوﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﺴورة اﻝﺘرﻤذي‪...‬‬
‫‪ .٢٨‬أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﻔﺎف اﻝﻤ ِ‬

‫وﺸ ‪‬ﻲ اﻝﻌطّﺎر اﻝﻤﻌروف ﺒﺄﺨﻲ ﺤﻴدر‪ ١٣٢،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ وﻤن أﺤﻤد ﺒن‬ ‫ُ‬
‫أﺒﻲ اﻝﻐﻨﺎﺌم اﻝﻜﻬﻔﻲ واﻝﻌﻤﺎد داود ﺒن ﺴﻠﻴﻤﺎن اﻝﺤﻤوي اﻝﻤﻠﺨص ﻝﻠﻘﺎﺒﺴﻲ ﺒﺴﻤﺎﻋﻪ ﻤن اﺒن درﺒﺎس‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ‬
‫اﻝﻨﺼف ﻤن ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ وﻜﺎﻨت ﻝﻪ ﺨﺒرة ﺒﺎﻝﺼﻴدﻝﺔ واﻋﺘراﻩ ﺼﻤم ﻝﻴس ﺒﺎﻝﺒﺎﻝﻎ رﺤﻤﻪ اﷲ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﻔﺎف إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد‪،‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﷲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﻴوﻨس‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒدر ﺒن ﺸﺠﺎع ﺒن اﻝوﻝﻴد‪،‬‬
‫اﻝﻤ َو‪‬رع‪ ،‬ﻗﺎﻝوا‪ :‬ﺤ ‪‬دﺜﻨﺎ اﻷﻋﻤش‪ ،‬ﺤ ‪‬دﺜﻨﺎ زﻴد ﺒن وﻫب‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻤﺴﻌود‪،‬‬ ‫ِ‬
‫وﻤ َﺤﺎﻀر ﺒن ُ‬
‫وﻤﺤﻤد ﺒن ﻋﺒﻴد اﻝطﻨﺎﻓﺴﻲ‪ُ ،‬‬
‫ِ ِ‬ ‫َﺤ َد ُﻜ ْم ُﻴ ْﺠ َﻤﻊُ َﺨْﻠﻘُﻪُ ِﻓﻲ َﺒ ْ‬
‫ط ِن أُ ‪‬ﻤﻪ أ َْرَﺒﻌ َ‬
‫ﻴن‬ ‫ﻗﺎل‪ :‬ﺤ ‪‬دﺜﻨﺎ رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم وﻫو اﻝﺼﺎدق اﻝﻤﺼدوق‪ِ» :‬إ ‪‬ن أ َ‬
‫َﻴ ْو ًﻤﺎ‪ «...‬اﻝﺤدﻴث‪.‬‬
‫رواﻩ اﺒن ﻤﺎﺠﺔ‪ ١٣٣‬ﻋن ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻝطﻨﺎﻓﺴﻲ ﻋن ﻤﺤﻤد ﺒن ﻋﺒﻴد ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪١٢٧‬‬
‫در‪.‬‬ ‫ن‬ ‫نأد‬ ‫م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫‪١٢٨‬‬
‫‪١٢٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٨٠) ٢٢٦-٢٢٥/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٦١/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٢٧١/١٥‬‬
‫‪ ١٣٠‬اﻝﺸﻴﺦ زﻴن اﻝدﻴن أﺒﻲ ﺒﻜر اﻝﻤﻘدﺴﻲ‪.‬‬
‫‪١٣١‬‬
‫‪١٣٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٨٢) ٢٢٧/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٨٦/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد‪٣٦٣/١ ،‬؛ اﻝﺤﺴﻴﻨﻲ‬
‫اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ ‪٣٢/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١١٠-١٠٦/١‬‬
‫‪١٣٣‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .٢٩/١‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١١١/٤‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٠٣٦/٤‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٤٦/٨٤‬؛ ﻤﺴﻨد أﺤﻤد ‪.١٢٥/٦‬‬
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‫ﺴﻤﻊ اﻝﻜﺜﻴر ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬وﻋﺒد‬ ‫‪١٣٤‬‬
‫ﻐدي ﺒن ﻋﺒد اﷲ اﻝﺼﻴرﻓﻲ‪،‬‬ ‫‪ .٢٩‬أﺤﻤد ﺒن ُﻜ ْﺸﺘُ ِ‬
‫اﷲ ﺒن ﻋﻼق‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ ،‬وأﺒﻲ اﻝطﺎﻫر ﺒن ﻋزون‪ ،‬وأﺒﻲ ﺤﺎﻤد اﺒن اﻝﺼﺎﺒوﻨﻲ وأﺒﻲ اﻝﺒرﻜﺎت اﻝﻨﺤﺎس وأﺒﻲ اﻝﻔﺘﺢ‬
‫اﻝﻘﻴﺴﻲ ﻓﻲ آﺨرﻴن‪ ،‬وأﺠﺎز ﻝﻪ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وأﺤﻤد ﺒن ﺴﻼﻤﺔ اﻝﺤداد‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور اﻝﺤﻨﺒﻠﻲ وآﺨرون‪،‬‬
‫وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‪ّ ،‬‬

‫وﺘﻔرد ﺒﺄﺸﻴﺎء ﻤن ﻤﺴﻤوﻋﺎﺘﻪ‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺼﻔر ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن‬
‫ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ .‬ﻫـ‬
‫‪١٣٥‬‬
‫]‪/١٢‬ب[‪...‬‬
‫‪١٣٦‬‬
‫ﺤﻀر ﻋﻠﻰ أﺤﻤد ﺒن‬ ‫اﻝﻘﺼ‪‬ﺎع‪،‬‬
‫‪ .٣٠‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴراﺌﻴل ﺒن أﺒﻲ ﺒﻜر ﺒن اﻝﻤﻜﺎرم َ‬
‫ﻋﺒد اﻝداﺌم ﺒﺎﺒﺎ ﻤن اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬وﺴﻤﻊ ﻓﻲ اﻝﺨﺎﻤﺴﺔ ﻤن اﻝﻜﻤﺎل ﺒن ﻋﺒد اﻷول واﻝﺜﺎﻝث واﻝراﺒﻊ ﻤن اﻝﺤﻨﺎﺌﻴﺎت‪،‬‬
‫اﻝﻔﺤﺎم ﺒﺴﻤﺎﻋﻪ ﻤن اﻝﺨﺸوﻋﻲ ﻋﻨﻪ‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪،‬‬
‫وﻋﻠﻰ اﻝﻤﺠد اﺒن ﻋﺴﺎﻜر اﻝﺘﺠرﻴد ﻓﻲ اﻝﻘراءات ﻻﺒن ّ‬
‫وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺴت وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ‪.‬‬
‫‪١٣٧‬‬
‫‪...‬‬
‫‪١٣٨‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻤﺸﻴﺨﺘﻪ اﻝﻜﺒرى‪،‬‬ ‫‪ .٣١‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋدﻻن اﻝﺤرﻴري‪،‬‬
‫وﻤﺠﺎﻝس اﻝﺨﻼل واﻝﺜﺎﻝث واﻝراﺒﻊ ﻤن اﻷﺒدال‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن إﺒراﻫﻴم ﺒن ﻤﻨﺎﻗب‪ ،‬وﺸﻤس اﻝدﻴن اﻝﻤﻘدﺴﻲ وﻏﻴرﻫﻤﺎ‪،‬‬
‫وﺤ ‪‬دث‪ .‬وﻜﺎﻨت وﻓﺎﺘﻪ ﻓﻲ اﻝﻌﺸر اﻷﺨﻴر ﻤن رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﻨﻴف وﺴﺒﻌﻴن ﺴﻨﺔ‪.‬‬
‫‪١٣٩‬‬
‫‪...‬‬
‫]‪/١٣‬أ[‬
‫‪١٤٠‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‬ ‫‪ .٣٢‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﺎزم ﺒن ﺤﺎﻤد ﺒن ﺤﺴن اﻝﻤﻘدﺴﻲ‪،‬‬
‫‪١٣٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٦٠٨) ٢٣٨/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٩٦/٧‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٩٩/١‬‬
‫‪١٣٥‬‬
‫ﺘرك اﻝﻤﺼﻨف ﺒﻴﺎﻀﺎ أول اﻝﺼﻔﺤﺔ وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪١٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٦٥١) ٢٥٤/١‬ﻝم ﻴذﻜر اﺒن ﺤﺠر ﺘﺎرﻴﺦ وﻓﺎﺘﻪ ﻓﻲ اﻝدرر‪ .‬اﻨظر ﻜذﻝك‪ :‬اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ‬
‫‪.١٢٩-١٢٥/١‬‬
‫‪١٣٧‬‬
‫‪١٣٨‬‬
‫ر< ‪ : @ 1‬ا ‪ ، ) .‬ذ ل ا د ‪.٣٧٩/١‬‬
‫‪١٣٩‬‬
‫‪١٤٠‬‬
‫د ‪٣٨٠/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٤٢/٧‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.١٧٦/١‬‬ ‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬ا ‪ ، ) .‬ذ ل ا‬
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‫ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺠزء اﺒن اﻝﻔرات‪ ،‬وﺜﻼﺜﺔ أﺠزاء ﻋﻠﻲ ﺒن ُﺤ ْﺠر‪ ،‬وﺠزء ﺒﻜر ﺒن ﺒﻜﺎر‪ ،‬وﺠزء أﻴوب‪،‬‬
‫وأرﺒﻌﻲ اﻵﺠري‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن أﺒﻲ ﻋﻤر وﻏﻴرﻩ‪ ،‬ﻤوﻝدﻩ ﻓﻲ ﺼﻔر ﺴﻨﺔ ﺨﻤس وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺘﺎﺴﻊ‬
‫ﻋﺸر رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٤١‬‬
‫‪...‬‬
‫‪١٤٢‬‬
‫ﺴﻤﻊ ﻤن‬ ‫‪ .٣٣‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﻋﺜﻤﺎن اﻝﻤﺼري اﺒن اﻝﺼﻌﺒﻲ‪،‬‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﻤﺸﻴﺨﺔ اﺒن اﻝﺠوزي‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ وﻏﻴر ذﻝك‪ ،‬وأﺠﺎز ﻝﻪ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪.‬‬
‫ﺘوﻓﻲ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٤٣‬‬
‫‪...‬‬
‫]‪/١٣‬ب[‬
‫‪١٤٤‬‬
‫ﺴﻤﻊ‬ ‫‪‬ﻴَرِﻓ ّﻲ‪،‬‬
‫‪ .٣٤‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻠﻲ اﻝﻤﺨزوﻤﻲ اﻝﺼ ْ‬
‫‪١٤٥‬‬
‫وﻤن ﺠﻤﺎﻋﺔ ﺴواﻩ‪ .‬ﺘوﻓﻲ ﻓﻲ اﻝﺨﺎﻤس واﻝﻌﺸرﻴن ﻤن رﺠب ﺴﻨﺔ ﺘﺴﻊ‬ ‫ﻤن ﻏﺎزي ﺒن أﺒﻲ اﻝﻔﻀل اﻝﺤﻼوي اﻝﻐﻴﻼﻨﻴﺎت‪،‬‬
‫وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٤٦‬‬
‫‪...‬‬
‫]‪/١٤‬أ[‬
‫اﻝﺜﺎﻝث ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/١٤‬ب[ ﺒﺴم اﷲ اﻝرﺤم اﻝرﺤﻴم‬

‫‪١٤٧‬‬
‫ﺴﻤﻊ ﻤن اﻝرﺸﻴد اﻝﻌطّﺎر‬ ‫‪ .٣٥‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﺘوزري اﻝﻘﺴطﻼﻨﻲ‪،‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬وﻤن إﺒراﻫﻴم ﺒن ﻤﻀر ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن اﺒن ﻋﻼق ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﻤن اﻝﻨﺠﻴب ﻤﺸﻴﺨﺔ اﺒن‬
‫اﻝﺠوزي‪ ،‬وﻏﻴرﻫﺎ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﺜﺎﻝث ﻋﺸر ﻤن ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺴت‬
‫‪ّ ١٤١‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬

‫‪ ١٤٢‬ر< ‪ : @ 1‬ا ن <ر‪ ،‬ا درر ا ( ' ‪٢٦٢/١‬؛ ا ) ( ‪<" ،‬م ا وخ ‪.١٣٦-١٣٤/١‬‬
‫‪ّ ١٤٣‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ١٤٤١٤٤‬ر< ‪ : @ 1‬ا ن را@‪ ،$‬ا و@ ت ‪٢٧٢/١‬؛ ا ‪ ، ) .‬ذ ل ا د ‪٣٨٨/١‬؛‬
‫‪ ١٤٥‬ﺘﺨرﻴﺞ أﺒﻲ اﻝﺤﺴن اﻝدار ﻗطﻨﻲ ﻤن ﺤدﻴث أﺒﻲ ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم اﻝﺸﺎﻓﻌﻲ ﻓﻲ أﺤد ﻋﺸر ﺠزًءا‪.‬‬
‫‪ّ ١٤٦‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫در‪.‬‬ ‫نأد ن‬ ‫‪ ١٤٧‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
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‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن اﻝﻌﻤﺎد ﻤﺤﻤد ﺒن اﻝﺘﺎج اﻝﻘﺴطﻼﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد اﺒن ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل‬
‫ﺒن ﺼﺎﻝﺢ ﺒن ﻴﺎﺴﻴن‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﻋن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‬
‫اﻝﻌوﻓﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﺤﻤزة‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن أﺤﻤد ﺒن‬
‫ﻋﻴﺴﻰ اﻝﺴﻌدي اﻝﻘﺎﻀﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻤوﺴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋرﻓﺔ اﻝﺴﻤﺴﺎر ﺒﺒﻐداد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن إﺴﺤﺎق‬
‫اﻝﻤداﺌﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺜﻤﺎن ﺒن أﺒﻲ ﺸﻴﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺠرﻴر‪ ،‬ﻋن ﻋطﺎء ﺒن اﻝﺴﺎﺌب‪ ،‬ﻋن أﺒﻲ ﻋﺒد اﻝرﺤﻤن اﻝﺴﻠﻤﻲ‪ ،‬ﻋن أﺒﻲ‬
‫ت ﻝَﻪُ َﺤ َﺴ َﻨﺔً‪َ ،‬و َﻤ ْن َﻋ ِﻤَﻠ َﻬﺎ ُﻜﺘَِﺒ ْ‬
‫ت ﻝَﻪُ َﻋ ْﺸًرا‪َ ،‬و َﻤ ْن‬ ‫ﻫرﻴرة‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﻫ ‪‬م ﺒِ َﺤ َﺴَﻨ ٍﺔ ُﻜﺘِ َﺒ ْ‬
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‫ت َﻋَﻠ ْﻴ ِﻪ َﺴﻴ َ‪‬ﺌ ًﺔ‪«.‬‬
‫ب َﻋَﻠ ْﻴ ِﻪ‪َ ،‬و َﻤ ْن َﻋ ِﻤَﻠ َﻬﺎ ُﻜﺘَِﺒ ْ‬
‫َﻫ ‪‬م ﺒِ َﺴﻴَ‪‬ﺌ ٍﺔ َﻝم ﺘُ ْﻜﺘَ ْ‬
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‫وﻝد ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن‬ ‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ اﻝﻤﻘدﺴﻲ أﺒو اﻝﻌﺒﺎس ﺒن اﻝﺴﻴف‪،‬‬ ‫‪.٣٦‬‬
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‫ﺘﻘرﻴﺒﺎ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ٕ ،‬واﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬واﻝﻔﺨر ﻋﻠﻲ‪ .‬وﻜﺎن ﻋﺎرﻓﺎ ﺒﺎﻝﺸروط ﺘوﻓﻲ‪...‬‬
‫أﺨﺒرﻨﺎ اﻝﻤﺴﻨد أﺒو اﻝﻌﺒﺎس ﺒن اﻝﺴﻴف إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن‬
‫أﺤﻤد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﻌﻔر‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن اﻝﻔرات‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد‬
‫ﺎن ﺒِ ِﻪ‪.‬‬ ‫ِِ ِ‬ ‫اﻝرزاق‪ ،‬أﺨﺒرﻨﺎ ﻤﻌﻤر‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن أﻨس‪ ،‬أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ِا ْﺤﺘَ َﺠ َم َﻋَﻠ ْﻰ َ‬
‫ظ ْﻬ ِر َﻗ َدﻤﻪ ﻝ َو َﺠ ٍﻊ َﻜ َ‬ ‫ّ‬
‫‪١٥٣‬‬ ‫‪١٥٢‬‬ ‫‪١٥١‬‬
‫رواﻩ أﺒو داود ﻋن أﺤﻤد ﺒن ﺤﻨﺒل واﻝﺘرﻤذي ﻓﻲ اﻝﺸﻤﺎﺌل ﻋن إﺴﺤﺎق ﺒن ﻤﻨﺼور واﻝﻨﺴﺎﺌﻲ ﻋن‬
‫اﻝرزاق ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺜﻼﺜﺘﻬم ﻋن ﻋﺒد ّ‬
‫‪ .٣٧‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻤﺎن ﺒن ﺤﻤﺎﺌل اﻝﻤﻌروف ﺒﺎﺒن ﻏﺎﻨم اﻝﺠﻌﻔري اﻝﻤﻘدﺴﻲ اﻷدﻴب‬
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‫‪ ،‬واﻝدﻋﺎء ﻝﻠﻤﺤﺎﻤﻠﻲ‪ ،‬وﺴﻤﻊ‬ ‫]‪/١٥‬أ[ ﺸﻬﺎب اﻝدﻴن‪ ١٥٤،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬واﻝﺴراﺠﻴﺎت اﻝﺨﻤﺴﺔ‬
‫أﻴﻀﺎ ﻤن أﻴوب اﻝﻘﻨﺎﻋﻲ‪ ،‬وﻋﺒد اﻝﻜرﻴم ﺒن اﻝﺤرﺴﺘﺎﻨﻲ ﻓﻲ آﺨرﻴن‪ .‬وﻤوﻝدﻩ ﻓﻲ رﺠب ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وأﺨذ‬
‫اﻝﻌرﺒﻴﺔ ﻋن اﻝﺸﻴﺦ ﺠﻤﺎل اﻝدﻴن ﺒن ﻤﺎﻝك‪ ،‬وﻜﺎن إﻤﺎﻤﺎ ﻓﺎﻀﻼ ﺸﺎﻋرا‪ ،‬ﻜﺜﻴر اﻻﺴﺘﺤﻀﺎر ﻝﻠّﻐﺔ‪ ،‬ﻜﺘب ﻓﻲ دﻴوان‬
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‫وﻜﺎن ﻜﺜﻴر اﻷﺴﻔﺎر‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬ ‫اﻹﻨﺸﺎء‪...‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٠٣/٨‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١١٨/١‬؛ ﻤﺴﻨد أﺤﻤد ‪١٢٣/١٢‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪١٠٧/٢‬؛ اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻷوﺴط‬
‫‪.٢٦٠/٤‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٦٣٤) ٢٤٥/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٨٥/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٠٧/١‬‬
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‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬وﻜﺎﻨت وﻓﺎﺘﻪ ﻓﻲ ﺒﻜرة ﻴوم اﻝﺠﻤﻌﺔ ﺜﺎﻤن ﻋﺸر ﺸﻬر رﺠب ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫ﺴﻨن أﺒﻲ داود ‪.١٦٧/٢‬‬
‫‪ ١٥٢‬ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﺴورة اﻝﺘرﻤذي أﺒو ﻋﻴﺴﻰ‪ ،‬اﻝﺸﻤﺎﺌل اﻝﻤﺤﻤدﻴﺔ واﻝﺨﺼﺎﺌل اﻝﻤﺼطﻔوﻴﺔ‪ ،‬ﺘﺤﻘﻴق ﺴﻴد ﻋﺒﺎس اﻝﺠﻠﻴﻤﻲ )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ‬
‫اﻝﻜﺘب اﻝﺜﻘﺎﻓﻴﺔ‪.٣٠٤/١ ،(١٩٩١ ،‬‬
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‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪ .٩٤/٧ ،‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١١٥٣/٢‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٢٦٧/٩‬؛ ﻤﺴﻨد أﺤﻤد ‪.٣٢٢/٢١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٢٦٧-٢٦٥/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٧٣-١٧٧/١‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٢٣٣/١‬‬
‫‪ ١٥٥‬اﻷﺠزاء اﻝﺨﻤﺴﺔ ﻋواﻝﻲ ﺠﻌﻔر اﻝﺴراج‪ .‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.٢٦٧/١‬‬
‫‪ C ' &( ١٥٦‬ر روءة‪.‬‬
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‫أﺨﺒرﻨﺎ اﻝﻌﻼﻤﺔ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻤﺎن إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس ﺒن ﻋﺒد اﻝداﺌم‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن أﺤﻤد‬
‫أن ﺠﻌﻔر ﺒن ﻤﺤﻤد اﻝﻠﻐوي أﺨﺒرﻫم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﻋﺜﻤﺎن‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم‬
‫اﻝطوﺴﻲ ّ‬
‫اﻝﺒزاز‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺨﻠف ﺒن ﻋﻤرو‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺎﺼم ﺒن ﻋﻠﻲ‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‬
‫ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن‬
‫ﻋﺒد اﻝﻌزﻴز‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻌﻼء ﺒن ﻤوﺴﻰ‪ ،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ اﻝﻠﻴث ﺒن ﺴﻌد‪ ،‬ﻋن ﻨﺎﻓﻊ‪ ،‬ﻋن اﺒن ﻋﻤر‪ ،‬ﻋن رﺴول اﷲ ﺼﻠﻰ اﷲ‬
‫اﻝرﺠ َل ِﻤن ﻤ ْﺠِﻠ ِﺴ ِﻪ ﺜُ‪‬م ﻴ ْﺠِﻠس ِﻓ ِ‬ ‫ِ‬
‫ﻴﻪ‪«.‬‬ ‫َ ُ‬ ‫ﻴﻤ ‪‬ن أ َ‬
‫َﺤ ُد ُﻜ ْم ‪َ ْ ُ ‬‬ ‫ﻋﻠﻴﻪ وﺴﻠم أﻨﻪ ﻗﺎل‪َ » :‬ﻻ ﻴُﻘ َ‬
‫رواﻩ ﻤﺴﻠم‪ ١٥٧‬ﻋن ﻗﺘﻴﺒﺔ واﺒن رﻤﺢ وﻜﻼﻫﻤﺎ ﻋن اﻝﻠﻴث ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪ .٣٨‬أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻨﺼر ﺒن ﻜرﻴم ﺒن ﻓﺎﻀل اﻹﺴﻌردي ﺸﻬﺎب اﻝدﻴن اﻝﺘﺎﺠر‬
‫أﺒو اﻝﻌﺒﺎس‪ ١٥٨،‬ﺴﻤﻊ ﻤن زﻜﻲ ﺒن اﻝﺤﺴن اﻝﺒﻴﻠﻘﺎﻨﻲ ﺠزء اﺒن ُﻨ َﺠﻴد‪ ،‬وﺴﻤﻊ ﻤن اﻝﺸﻴﺦ ﻋز اﻝدﻴن ﺒن ﻋﺒد اﻝﺴﻼم وﻏﻴرﻩ‪،‬‬
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‫وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺒﺄﺴﻌرد ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ وﺘوﻓﻲ‪...‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ اﻹﺴﻌردي‪ ،‬وأﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﺠﺎﺒر اﻝﻬﺎﺸﻤﻲ إﺠﺎزة ﻤﻨﻬﻤﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ‬
‫زﻜﻲ ﺒن اﻝﺤﺴن اﻝﺒﻴﻠﻘﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻤؤﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝطوﺴﻲ‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝواﻨﻲ ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو ﻋﻠﻲ اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﺒﻜري‪ ،‬أﺨﺒرﻨﺎ اﻝﻤؤﻴد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن اﻝﻔﻀل اﻝﻔراوي‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر‬
‫ﺒن أﺤﻤد ﺒن ﻤﺴرور‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻤرو ﺒن ﻨﺠﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن اﻝﺠﻨﻴد اﻝرازي‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻤﻌﺎﻓﻲ ﺒن ﺴﻠﻴﻤﺎن‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ زﻫﻴر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﻨﺼور ﺒن اﻝﻤﻌﺘﻤر‪ ،‬ﻋن رﺒﻌﻲ‪ ،‬ﻋن أﺒﻲ ﻤﺴﻌود ﻋﻘﺒﺔ ﺒن ﻋﻤرو‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ‬
‫ﺎس ِﻤ ْن َﻜﻼَِم اﻝ ‪‬ﻨ ُﺒ ‪‬وِة اﻷُوﻝَﻰ ِإ َذا ﻝَ ْم ﺘَ ْﺴﺘَ ْﺤ ِﻲ ﻓَﺎ ْﻓ َﻌ ْل َﻤﺎ ِﺸ ْﺌ َ‬ ‫ﻋﻠﻴﻪ وﺴﻠم‪ِ» :‬إ ‪‬ن ِﻤ ‪‬ﻤﺎ أ َْدَر َ‬
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‫ت ‪«.‬‬ ‫ك اﻝ‪‬ﻨ ُ‬
‫‪ .٣٩‬أﺤﻤد ﺒن ﻤظﻔر ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﻤظﻔر ﺒن ﺒدر ﺒن اﻝﺤﺴن ﺒن اﻝﻔرج ﺒن‬
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‫ﺴﻤﻊ ﻤن زﻴﻨب ﺒﻨت ﻤﻜﻲ ﺜﻼﺜﻴﺎت ﻤﺴﻨد أﺤﻤد‪ ،‬وﻤن اﻝﺸرف ﺒن ﻋﺴﺎﻜر‪ ،‬وﻋﻤر ﺒن‬ ‫ﺒﻜﺎر اﻝﻨﺎﺒﻠﺴﻲ اﻝﺼﺤراوي‪،‬‬
‫اﻝﻘواس‪ ،‬وﻏﻴرﻫم‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝذﻫﺒﻲ‪ .‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ ﺨﻤس وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﻌﺸرﻴن ﻤن رﺒﻴﻊ‬
‫اﻷول ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪ ١٥٧‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٧١٤/٤‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٣٤٩/٢‬؛ أﺒو ﻤﺤﻤد ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﻔﻀل ﺒن َﺒﻬرام ﺒن ﻋﺒد‬
‫اﻝﺼﻤد اﻝدارﻤﻲ‪ ،‬ﻤﺴﻨد اﻝدارﻤﻲ اﻝﻤﻌروف ﺒـ )ﺴﻨن اﻝدارﻤﻲ(‪ ،‬ﺘﺤﻘﻴق ﺤﺴﻴن ﺴﻠﻴم أﺴد اﻝداراﻨﻲ )اﻝﺴﻌودﻴﺔ‪ :‬دار اﻝﻤﻐﻨﻲ ﻝﻠﻨﺸر واﻝﺘوزﻴﻊ‪،‬‬
‫‪١٧٣٥/٣ ،(٢٠٠٠‬؛ اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻷوﺴط ‪.١٢٢/١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٧٢) ٣٠٤/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٠٩/١‬‬
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‫‪ Q‬ا ن ن ‪٣٧١/٢‬؛ ) د أ د ‪.٣٢٥/٢٨‬‬ ‫‪ Q‬ا ري ‪٢٩/٨‬؛ ) ن أ داود ‪٢٥٢/٤‬؛ ) ن ا ن <' ‪١٤٠٠/٢‬؛‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٩٩) ٨-٣١٧/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٠٢/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٨٥/٦‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٢٣-٢٢/١‬؛ اﻝذﻫﺒﻰ‪ ،‬ﺘذﻜرة اﻝﺤﻔﺎظ ‪٢٩٤/١‬؛ ﻋﻤر رﻀﺎ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن‪ :‬ﺘراﺠم ﻤﺼﻨﻔﻲ اﻝﻜﺘب اﻝﻌرﺒﻴﺔ )ﺒﻴروت‪:‬‬
‫ﻤﻜﺘﺒﺔ اﻝﻤﺜﻨﻰ‪ ،‬ﺒدون ﺘﺎرﻴﺦ(‪.١٨٠/٢ ،‬‬
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‫]‪/١٥‬ب[‬
‫‪ .٤٠‬أﺤﻤد ﺒن ﻤﻨﺼور ﺒن ﺼﺎرم اﻝدﻤﻴﺎطﻲ ﺸﻬﺎب اﻝدﻴن اﺒن اﻝﺤﺒﺎس اﻷدﻴب‪ ١٦٢،‬ﺴﻤﻊ ﻤن‬
‫‪‬ﻨﻲ‪ ،‬ﻜﺘب ﻋﻨﻪ ﻤن ﺸﻌرﻩ‬ ‫اﻝﺸﻴﺦ أﺒﻲ ﻋﺒد اﷲ ﺒن اﻝﻨﻌﻤﺎن‪ ،‬وﻤن داود ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻗﺎﺴم اﻝﻌﺴﻘﻼﻨﻲ اﻝﻘﻨﺎﻋﺔ ﻻﺒن اﻝﺴ ّ‬
‫أﺒو ﺤﻴﺎن وﻏﻴرﻩ ﻤن اﻝﻌﻠﻤﺎء‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ ﺜﻼث وﺨﻤس وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺼﻔر ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‬
‫ﺒدﻤﻴﺎط‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﻨﺼور ﺒن ﺼﺎرم اﻝدﻤﻴﺎطﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ داود ﺒن ﻋﺒد اﻝﻘوي ﺒن اﻝﻌﺴﻘﻼﻨﻲ ﺴﻤﺎﻋﺎ‪) ،‬ح( وأﺨﺒرﻨﺎ‬
‫ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ﻗراءة ﻋﻠﻴﻪ وﻨﺤن ﻨﺴﻤﻊ‪ ،‬ﻋن أﺒﻲ اﻝﻜرم اﻝﻤﺒﺎرك ﺒن أﺤﻤد اﻝﺸﻬرزوري‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺴﻴن ﺒن أﺤﻤد ﺒن طﻠﺤﺔ اﻝﻨﻌﺎﻝﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺴﻬل ﻤﺤﻤود ﺒن ﻋﻤر ﺒن ﺠﻌﻔر ﺒن إﺴﺤﺎق اﻝﻌﻜﺒري‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر‬
‫ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒﻴد اﻝﻘرﺸﻲ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﻠﻲ ﺒن اﻝﺠﻌد‪ ،‬أﺨﺒرﻨﻲ اﺒن أﺒﻲ ذﺌب‪ ،‬ﻋن ﻤﺤﻤد ﺒن ﻗﻴس‪ ،‬ﻋن ﻋﺒد‬
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‫اﻝرﺤﻤن ﺒن ﺘﺎﺌب ﺒن ﺜوﺒﺎن‪ ،‬ﻋن ﺜوﺒﺎن‪ ،‬ﻗﺎل‪ :‬رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﻴﺘَ َﻘ‪‬ﺒ ُل ﻝﻲ ﺒِ َواﺤ َدة أَﺘَ َﻘ‪‬ﺒ ُل ﻝَﻪُ‬
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‫َﺤ ًدا ُﻴَﻨ ِﺎوﻝُﻪُ‪،‬‬
‫ْﻤ ُر أ َ‬ ‫ﺎن ﺘَ ْﺴﻘُطُ ﻋ َﻼﻗَﺔُ َﺴ ْوطﻪ ﻓَ َﻼ َﻴﺄ ُ‬‫ﺎن ﺜَْوَﺒ ُ‬
‫ﺎل‪ :‬ﻓَ َﻜ َ‬ ‫ﺒِﺎ ْﻝ َﺠ ‪‬ﻨﺔ؟« ﻗَﺎ َل ﺜوﺒﺎن‪ :‬أََﻨﺎ‪ .‬ﻗَﺎ َل‪» :‬ﻻَ ﺘَ ْﺴﺄَل اﻝﻨ‪َ ‬‬
‫ﺎس َﺸ ْﻴًﺌﺎ«‪ ،‬ﻗَ َ‬
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‫َوَﻴ ْﻨ ِز ُل ُﻫ َو ﻓََﻴﺄ ُ‬
‫ْﺨ ُذ َﻫﺎ‪.‬‬
‫‪ .٤١‬أﺤﻤد ﺒن ﻤﻨﺼور ﺒن إﺒراﻫﻴم ﺒن ﻤﻨﺼور ﺒن رﺸﻴد اﻝﺤﻠﺒﻲ اﻝﺠوﻫري ﺸﻬﺎب اﻝدﻴن أﺒو‬
‫اﻝﻌﺒﺎس‪ ١٦٤،‬ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ واﺒن ﻋﻼق اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﻷول ﺠزء اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﻝﺜﺎﻨﻲ ﻨﺴﺨﺔ‬
‫إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬وﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻝﻐﻴﻼﻨﻴﺎت‪ ،‬وﺴﻨن أﺒﻲ داود‪ ،‬وﻤﺸﻴﺨﺘﻪ‪ ،‬واﻝﺜﺎﻨﻲ ﻤن ﻤﻌﺠم اﻹﺠﺎزة‪،‬‬
‫وﻤن اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري ﻤﺴﻨد أﺒﻲ داود اﻝطﻴﺎﻝﺴﻲ‪ ،‬وﻤن أﺤﻤد ﺒن ﺸﻴﺒﺎن‪ ،‬وزﻴﻨب ﺒﻨت ﻤﻜﻲ وﻏﻴرﻫم ﺒﻤﺼر واﻝﺸﺎم‪،‬‬
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‫ﻤوﻝدﻩ ﻓﻲ ﺜﺎﻝث ﻋﺸر ذي اﻝﻘﻌدة ﻤن ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬ ‫وأﺠﺎز ﻝﻪ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻜﺎن‪...‬‬
‫وﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺜﻼﺜﺎء ﺨﺎﻤس ﻋﺸري رﺠب ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﻨﺼور إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف‪ ،‬وﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد‪) ،‬ح( وﻗرئ ﻋﻠﻰ أﺒﻲ اﻝﻨون‬
‫اﻝﻌﺴﻘﻼﻨﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬ﻋن أﺒﻲ ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﻤﺼري ﻨﻘﺎش اﻝﺴﻜﺔ ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن ﻋﻠﻲ ﺒن‬
‫ﻤﺴﻌود‪ ،‬أﺨﺒرﻨﺎ ﻤرﺸد ﺒن ﻴﺤﻴﻰ ﺒن ﻗﺎﺴم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن اﻝﻨﻴﺴﺎﺒوري‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن زﻜرﻴﺎ‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﺸﻌﻴب‪ ،‬ﺤ ‪‬دﺜﻨﺎ واﺼل ﺒن ﻋﺒد اﻷﻋﻠﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﺒن ﻓﻀﻴل‪ ،‬ﻋن أﺒﻲ ﻤﺎﻝك اﻷﺸﺠﻌﻲ‪ ،‬ﻋن أﺒﻲ ﺤﺎزم‪،‬‬
‫َﻀ ‪‬ل اﻝﻠ‪‬ﻪُ َﻋ ِن ا ْﻝ ُﺠ ُﻤ َﻌ ِﺔ‬ ‫ﻲ ﺒن ﺤَراش‪ ،‬ﻋن ﺤذﻴﻔﺔ‪ ،‬ﻗﺎﻻ‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬أ َ‬
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‫ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬وﻋن رْﺒﻌ ّ‬
‫ت‪،‬‬ ‫داﻨﺎ ِﻝَﻴ ْوِم اْﻝ ُﺠ ُﻤ َﻌ ِﺔ َﻓ َﺠ َﻌ َل ا ْﻝ ُﺠ ُﻤ َﻌ َﺔ َواﻝﺴ ْ‪‬ﺒ َ‬
‫ﺎء اﷲُ ﻓّ َﻬ َ‬ ‫ود ﻴوم اﻝﺴ ْ‪‬ﺒ ِت و َﻜﺎن ِﻝﻠ‪‬ﻨﺼﺎرى ﻴوم َاﻷ ِ‬
‫َﺤد َﻓ َﺠ َ‬
‫َ َ َْ َ َ‬ ‫َ َ‬ ‫ﺎن َﻗ ْﺒﻠََﻨﺎ‪َ ،‬ﻓ َﻜ َ ِ ِ‬
‫ﺎن ﻝْﻠ َﻴﻬُ َ ْ ُ‬ ‫َﻤ ْن َﻜ َ‬
‫‪١٦٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٠٤) ٣٢١-٣١٩/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪.١٨٤-١٨٣/٢‬‬
‫‪١٦٣‬‬
‫اﻨظر ﻫﺎﻤش ‪ ٨٧٩‬أﻋﻼﻩ‪.‬‬
‫‪١٦٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٠٣) ٣١٩-٣١٨/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢١٢-٢١١/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٠٤/١‬؛‬
‫اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٥٨-١٤٨/١‬‬
‫‪١٦٥‬‬
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‫َﻫ ِل اﻝ ‪‬د ْﻨﻴﺎ‪ ،‬واﻷ ‪َ‬وﻝُون ﻴوم اْﻝِﻘﻴﺎﻤ ِﺔ ا ْﻝﻤ ْﻘ ِ‬
‫ﻀ ‪‬ﻲ َﻝﻬُ ْم َﻗ ْﺒ َل‬ ‫ون ِﻤ ْن أ ْ‬ ‫ِ‬ ‫واﻷَﺤ َد‪ ،‬و َﻜ َذِﻝ َك ﻫم ﺘَﺒﻊ َﻝَﻨﺎ ﻴوم ا ْﻝِﻘﻴ ِ‬
‫َ َْ َ َ َ َ‬ ‫َ َ‬ ‫ﺎﻤﺔ َوَﻨ ْﺤ ُن اﻵﺨ ُر َ‬
‫ُْ َ ٌ َْ َ َ َ‬ ‫َ َ َ‬
‫‪١٦٦‬‬
‫ﻼﺌِق‪«.‬‬ ‫ا ْﻝ َﺨ َ‬
‫‪١٦٧‬‬
‫]‪/١٦‬أ[‬ ‫‪ .٤٢‬أﺤﻤد ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺎﻓظ رﺸﻴد اﻝدﻴن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻌطّﺎر أﺒو اﻝﻌﺒﺎس‪،‬‬
‫اﻝﻤزة‪ ،‬وﻏﺎزي اﻝﺤﻼوي وﻏﻴرﻫﻤﺎ‪ ،‬وأﺠﺎز‬
‫ﺤﻀر ﻋﻠﻰ اﻝﻨﺠﻴب اﻝﺴﺎدس ﻋﺸر ﻤن ﺴﻨن أﺒﻲ داود‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬
‫ﻝﻪ اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ وﻏﻴرﻩ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ أو ﺜﻤﺎن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝراﺒﻊ ﻋﺸر ﻤن ﺠﻤﺎدى اﻵﺨرة ﻤن‬
‫ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻫﺒﺔ اﷲ ﺒن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻘرﺸﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد‬
‫‪١٦٨‬‬
‫ﺒن ﻤﻌﻤر‪ ،‬أﺨﺒرﻨﺎ‪...‬‬
‫‪١٧٠‬‬
‫‪ .٤٣‬أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن أﺤﻤد ﺒن ﺤﺴن ﺒن ﻋطﺎء‪...١٦٩‬‬
‫‪ .٤٤‬أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺜﻤﺎن اﻝﺤﻠﺒﻲ اﺒن‬
‫‪١٧١‬‬
‫ﺤﻀر ﻋﻠﻰ إﺒراﻫﻴم ﺒن اﻝدرﺠﻲ‪ ،‬وﻋﻤر ﺒن أﺒﻲ ﻋﺼرون‪ ،‬وﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﺸﻴﺒﺎن‪،‬‬ ‫اﻝﻤﻘري ﺴﺒط اﺒن اﻝﺼﺎﺒوﻨﻲ‪،‬‬
‫واﺒن اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬واﺒن اﻝزﻴن‪ ،‬واﺒن اﻝﺒﺨﺎري‪ ،‬واﻝﻤﺴﻠم‪ ،‬واﻝﻤﻘداد‪ ،‬ﻓﻲ آﺨرﻴن‪ ،‬وﺤ ‪‬دث‪ .‬ﺴﻤﻊ ﻤﻨﻪ اﻝﻤﻘﺎﺘﻠﻲ وﻏﻴرﻩ‪ ،‬وﺨرج‬
‫‪١٧٢‬‬
‫ﺒﺎﻷﺤﺎدﻴث اﻝﺘﺴﺎﻋﻴﺔ اﻹﺴﻨﺎد(‪ ،‬ووﻝﻲ ﻤﺸﻴﺨﺔ اﻝﺤدﻴث ﺒﺎﻝﻤﻨﻜوﺘﻤرﻴﺔ ﺒﺎﻝﻘﺎﻫرة‪،‬‬ ‫ﻝﻨﻔﺴﻪ أرﺒﻌﻴن ﺤدﻴﺜﺎ ﺴﻤﺎﻫﺎ )ﺘﺤﻔﺔ‪...‬‬
‫وﻜﺎن ﻓﺎﻀﻼ‪ .‬وﻝد ﻓﻲ دار اﻝﺤدﻴث اﻝﻨورﻴﺔ ﺒدﻤﺸق ﺜﺎﻤن ﻋﺸري ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺨﻤس وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ‬
‫ﻤﺴﺘﻬل رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/١٦‬ب[‬
‫ﻤن اﺴﻤﻪ إﺒراﻫﻴم‬
‫‪ .٤٥‬إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن‬
‫‪١٦٦‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪٥٨٦/٢‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٣٤٤/١‬؛ اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.٢٥٧/٢‬‬
‫‪١٦٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٢١) ٣٢٧/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٩٠/١‬‬
‫‪ّ ١٦٨‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ١٦٩‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ (٨٥٢) ٣٢٩/١‬وﻝﻜن ﺠﺎء اﺴﻤﻪ أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن أﻴوب‪ ،‬اﻝطﺒﻘﺎت اﻝﺴﻨﻴﺔ ﻓﻲ ﺘراﺠم اﻝﺤﻨﻔﻴﺔ‪،‬‬
‫‪.(٤١٧) ١٥٧/١‬‬
‫‪١٧٠‬‬
‫‪١٧١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٣٧) ٣٣٧-٣٣٦/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤١٠-٤٠٩/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٢٥/١‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٧١/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪.٢٠٧/٢‬‬
‫‪ C ' &( ١٧٢‬ر روءة‪ .‬م أ<د ا)م ا ( ب @ @ رس ا ( ب وا د '‪.‬‬
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‫ﻤﺤﻤد ﺒن ﺠﻌﻔر ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن ﻤوﺴﻰ ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن‬
‫اﻝﻐ‪‬رِاﻓﻲ‪ ١٧٣‬ﺒﻔﺘﺢ اﻝﻐﻴن اﻝﻤﻌﺠﻤﺔ واﻝراء اﻝﻤﺸددة وﺒﻌدﻫﺎ أﻝف وﻓﺎء ﻨﺴﺒﺔ إﻝﻰ اﻝﻐراف ﻤن‬
‫ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ َ‬
‫ﻤﺠﻠ َﺴﻲ أﺒﻲ اﻝﻤظﻔر اﻝﺴﻤﻌﺎﻨﻲ‪ ،‬وﻤن أﺒﻲ ﻤﺤﻤد اﻝﺒﺎدراﺌﻲ‪ ،‬وأﺒﻲ اﻝﺒﻘﺎء ﺨﺎﻝد ﺒن ﻴوﺴف‬ ‫أﻋﻤﺎل واﺴط‪ ،‬ﺴﻤﻊ ﻤن واﻝدﻩ ِ‬
‫ﻲ‪ ،‬وﻤن ﺤﻠﻴﻤﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻤﺤﻤد‬ ‫ِ‬
‫اﻝﻨﺎﺒﻠﺴﻲ اﻝزﻫد ﻝﻠﺨطﻴب‪ ،‬وﻤن أﺒﻲ اﻝﻔﺘوح اﻝﻤرﺘﻀﻰ ﺒن أﺤﻤد اﻝﺤﺴﻴﻨﻲ ﺠزء اﻝ ُﻜ َد ْﻴﻤ ّ‬
‫اﻝﺠﺒﺎب‪ ،‬واﻝﺴﺎوي‪،‬‬
‫ﺒن ﺠﻤﺎل اﻹﺴﻼم ﺠزءا ﻤن ﺤدﻴث اﻝﻤﻴﺎﻨﺠﻲ‪ ،‬وأﺠﺎز ﻝﻪ ﺤﻤزة ﺒن أوس‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ّ‬
‫وﻴﻌﻴش اﻝﻨﺤوي‪ ،‬وﻴوﺴف ﺒن ﺨﻠﻴل‪ ،‬واﺒن اﻝﺠﻤﻴزي‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن‪ ١٧٤،...‬واﻝﺤﺴن ﺒن ﻨﺎﺼر اﻝﺤﻀرﻤﻲ‪ ،‬وﺠﻤﺎﻋﺔ‪،‬‬
‫ﺤﻔظ اﻝوﺠﻴز ﻓﻲ اﻝﻔﻘﻪ ﻝﻠﻐزاﻝﻲ‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ زاﻫدا ﻴﺘﻘوت ﻤن ﻨﺴﺦ ﻴدﻩ‪ .‬ﻤوﻝدﻩ ﻓﻲ راﺒﻊ ﻋﺸري رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺜﻤﺎن‬
‫وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺎﻹﺴﻜﻨدرﻴﺔ‪ ،‬وﺘوﻓﻲ ﺒﻬﺎ ﻴوم اﻝﺠﻤﻌﺔ ﺨﺎﻤس اﻝﻤﺤرم ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫اﻝﻐ‪‬رِاﻓﻲ إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﻝذﻫﺒﻲ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﺘﻨﺎ ﺤﻠﻴﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن‬
‫أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن َ‬
‫ﻋﻠﻲ ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم اﻝﺨﺸوﻋﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ اﺒن‬
‫ﺴﻌدان‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴوﺴف ﺒن اﻝﻘﺎﺴم اﻝﻘﺎﻀﻲ إﻤﻼء‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝوﻝﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻜرﻤﺔ ﺒن ﻋﻤﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﻴﺤﻴﻰ ﺒن أﺒﻲ ﻜﺒﻴر‪ ،‬ﺤ ‪‬دﺜﻨﻲ أﺒو ﺴﻠﻤﺔ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﺒد اﷲ ﺒن ﻋﻤرو‪ ،‬ﻗﺎل‪ :‬أرﺴل إﻝﻲ رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‬
‫آن ِﻓﻲ َﺴ ْﺒ ٍﻊ َوَﻻ ﺘَ ِزْد َﻋَﻠﻰ َذِﻝ َ‬
‫‪١٧٥‬‬
‫ك‪«.‬‬ ‫»ا ْﻗ َِأر اْﻝﻘُْر َ‬
‫ﻗﺎل اﻝذﻫﺒﻲ‪ :‬ﻫذا اﻝﺤدﻴث ﺼﺎﻝﺢ اﻹﺴﻨﺎد‪.‬‬
‫‪١٧٦‬‬
‫‪ .٤٦‬إﺒراﻫﻴم ﺒن إﺴﺤﺎق ﺒن ﻝؤﻝؤ ﺒن ﻋﺒد اﷲ اﻝﻨوري ﻗطب اﻝدﻴن اﺒن اﻝﻤﺠﺎﻫد اﻝﻤوﺼﻠﻲ‪،‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﻼق اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻤﺸﻴﺨﺘﻪ اﻝﻜﺒرى‪ ،‬وﻏﻴر ذﻝك‪ .‬ﻤوﻝدﻩ ﻓﻲ اﻝﻤﺤرم‬
‫ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ راﺒﻊ ﻋﺸر ﺸوال ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٧٧‬‬
‫أﺨﺒرﻨﺎ اﻝﻘطب أﺒو إﺴﺤﺎق ﺒن ﻝؤﻝؤ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﻠﻲ ﺒن ﻨﺼر ﺒن اﻝﺼﻴﻘل‪...‬‬
‫]‪/١٧‬أ[‬
‫‪١٧٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢) ١٠/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٢٨/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪٧٠/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬
‫اﻝذﻫب ‪٨٠/٦‬؛ ﺠﻤﺎل اﻝدﻴن ﻴوﺴف ﺒن ﻋﺒد اﷲ اﺒن ﺘﻐري ﺒردي‪ ،‬اﻝﻤﻨﻬل اﻝﺼﺎﻓﻲ واﻝﻤﺴﺘوﻓﻰ ﺒﻌد اﻝواﻓﻲ‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻤﺤﻤد أﻤﻴن وآﺨرون‬
‫)اﻝﻘﺎﻫرة‪ :‬اﻝﻬﻴﺌﺔ اﻝﻤﺼرﻴﺔ اﻝﻌﺎﻤﺔ ﻝﻠﻜﺘﺎب‪.٤١-٤٠/١ ،(١٩٨٤ ،‬‬
‫‪ ١٧٤‬ا)م ‪ C‬ر روء‪.‬‬
‫‪ ١٧٥‬أﺒو ﻨﻌﻴم أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻤوﺴﻰ ﺒن ﻤﻬران اﻝﻬراﻨﻲ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬اﻝﻤﺴﻨد اﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ اﻹﻤﺎم ﻤﺴﻠم‪،‬‬
‫ﺘﺤﻘﻴق ﻤﺤﻤد ﺤﺴن ﻤﺤﻤد ﺤﺴن إﺴﻤﺎﻋﻴل اﻝﺸﺎﻓﻌﻲ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪ .٢٣٥/٣ ،(١٩٩٦ ،‬اﻨظر رواﻴﺎت أﺨرى ﻓﻲ‪ :‬ﺼﺤﻴﺢ‬
‫اﻝﺒﺨﺎري ‪١٩٦/٦‬؛ ﺴﻨن أﺒﻲ داود ‪٤٤١/١‬؛ ﻤﺴﻨد أﺤﻤد ‪.٥٢/١١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٨) ١٧/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤١٩/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٢٣/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ‬
‫‪.٣١-٢٨/١‬‬
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‫ﺴﻤﻊ ﻤن‬ ‫‪ .٤٧‬إﺒراﻫﻴم ﺒن ظﺎﻓر ﺒن ﻤﺤﻤد ﺒن ﺤﻤﺎد اﻝﻜﻨﺎﻨﻲ ﺒرﻫﺎن اﻝدﻴن اﻝﺸﺎرﻋﻲ‪،‬‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ اﻝﺜﺎﻨﻲ ﻋﺸر ﻤن ﻤواﻓﻘﺎﺘﻪ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻘطب ﺒن اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﻘطب اﻝﺤﻠﺒﻲ وﻗﺎل‪ :‬ﻜﺎن ﻤن‬
‫ﻋﺒﺎد اﷲ اﻝﺼﺎﻝﺤﻴن ﺴﺄﻝﺘﻪ ﻋن ﻤوﻝدﻩ ﻓﻘﺎل ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻝﻴﻠﺔ اﻝﺠﻤﻌﺔ‬
‫ﺴﺎﺒﻊ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫‪...‬‬
‫‪ .٤٨‬إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﺴﺒﺎع اﻝﻔزاري ﺒرﻫﺎن اﻝدﻴن اﻝﻌﻼﻤﺔ ﺸﻴﺦ‬
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‫ﺴﻤﻊ اﻝﻜﺜﻴر ﺒﺈﻓﺎدة ﻋﻤﻪ‪ ،‬ﻓﻤن اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬واﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬واﻝﺴراﺠﻴﺎت‪،‬‬ ‫اﻝﺸﺎﻓﻌﻴﺔ ﺒدﻤﺸق‪،‬‬
‫وﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬واﻝدﻋﺎء ﻝﻠﻤﺤﺎﻤﻠﻲ‪ ،‬وﺠزء اﻷﺼم‪ ،‬ووﺼﺎﻴﺎ اﻝﻌﻠﻤﺎء ﻻﺒن َزْﺒر‪ ،‬وﻤن أﺒﻲ اﻝﻴﺴر ﻤﻘﺎﻤﺎت‬
‫اﻝﺤرﻴري‪ ،‬واﻷول ﻤن ﺤدﻴث أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب‪ ،‬وأول ﻓواﺌد اﻝﺠﺼﺎص‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ ﻤن آﺨرﻴن‪ ،‬ﺨرج ﻝﻪ أﺒو‬
‫ﺤدث ﺒﻬﺎ ﻤرات‪ ،‬وﺴﻤﻊ ﻤﻨﻪ اﻷﺌﻤﺔ‪ ،‬واﻨﺘﻔﻊ ﺒﻪ ﺨﻼﺌق‪ ،‬وﻜﺎن إﻤﺎﻤﺎ ﻓﺎﻀﻼ ﻋﺎﻝﻤﺎ‪ ،‬وﺸﻬرﺘﻪ‬
‫ﺴﻌﻴد اﻝﻌﻼﺌﻲ ﻤﺸﻴﺨﺘﻪ ﻋﻨﻬم ّ‬
‫ﺘﻐﻨﻲ ﻋن وﺼﻔﻪ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﻤن ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺜﺎﻤن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺘﺴﻊ‬
‫وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻹﻤﺎم أﺒو إﺴﺤﺎق اﻝﺸﺎﻓﻌﻲ إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﻝذﻫﺒﻲ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن‬
‫أﺤﻤد اﻝطوﺴﻲ‪ ،‬أﺨﺒرﻨﺎ ﻨﺼر ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﻜﻲ ﺒن ﻋﺒد اﻝرزاق‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻤﺤﻤد اﻝﻨﻴﺴﺎﺒوري‪ ،‬ﺴﻤﻌت أﺒﺎ‬
‫ﻋﻤرو ﻤﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤزة ﺒن داود‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻬدادي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻠﺒس اﻝﻜﻠﺒﻲ‪ ،‬ﻋن ﺴﻌﻴد‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻗﺎل‪ :‬ﻝﻘﻴﻨﻲ‬
‫ﺎن وﻗﺎل اﺤﻔظ ﻋﻨﻲ ﻫذﻩ اﻷﺒﻴﺎت‪:‬‬ ‫ِ ‪‬‬
‫ﻋﻤران ﺒن ﺤط َ‬
‫ت ﻻَ ٍﻩ ﺘَْرﺘَﻊُ؟‬ ‫اﻝﻤ ُﻨ ْو ِن‪َ ،‬وأ َْﻨ َ‬
‫ب َ‬
‫ِ‬
‫َﺤﺘ‪‬ﻰ َﻤﺘَﻰ ﺘُ ْﺴﻘَﻰ اﻝ ‪‬ﻨﻔُ ْو ُس ﺒِ َﻜﺄْﺴ َﻬﺎ * َرْﻴ َ‬
‫‪‬ﺔ ُﻜ ‪‬ل َﻴ ْوٍم ﺘُ ْدﻓَﻊُ؟‬ ‫ت ﺒِﺄَن ﺘُﻌﻠ‪َ ‬ل ﺒِﺎﻝﻤَﻨﻰ * ٕوِاﻝَﻰ اﻝﻤﻨِﻴ ِ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫َأﻓَﻘَ ْد َرﻀ ْﻴ َ ْ َ‬
‫ﻻ ُﻴ ْﺨ َدعُ‬ ‫ب ﺒِ ِﻤﺜِْﻠ َﻬﺎ َ‬ ‫‪‬‬ ‫ِ ِ‬
‫ﻼ ُم َﻨ ْوٍم أ َْو َﻜظ ‪‬ل َزاﺌ ٍل * ِإ ‪‬ن اﻝﻠﺒِ ْﻴ َ‬
‫َﺤ َ‬
‫أْ‬
‫‪١٨١‬‬ ‫ِ‬ ‫َﻓﺘََز‪‬وَد ‪‬ن ِﻝﻴوِم َﻓ ْﻘ ِر َك َداﺌِﺒﺎً * و ْ ِ ِ‬
‫اﺠ َﻤ ْﻊ ﻝَﻨ ْﻔﺴ َك ﻻَ ﻝ َﻐ ْﻴ ِر َك ﺘَ ْﺠ َﻤﻊُ‬ ‫َ‬ ‫َْ‬
‫]‪/١٧‬ب[‬
‫‪١٨٣‬‬ ‫‪١٨٢‬‬
‫‪...‬‬ ‫‪ .٤٩‬إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن داود ﺒن ﺤﻴدر اﻝﻘرﺸﻲ‪،‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٦٨) ٢٨/١‬‬
‫‪١٧٩‬‬
‫‪١٨٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٨) ٣٥-٣٤/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٢٩/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٨٨/٦‬؛ ﻤﺤﻤد ﺒن‬
‫ﺸﺎﻜر اﻝﻜﺘﺒﻲ‪ ،‬ﻓوات اﻝوﻓﻴﺎت‪ ،‬ﺘﺤﻘﻴق إﺤﺴﺎن ﻋﺒﺎس )ﺒﻴروت‪ :‬دار ﺼﺎدر‪٣٢/١ ،(١٩٧٤ ،‬؛ ﺘﺎج اﻝدﻴن ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ اﻝﺴﺒﻜﻲ‪،‬‬
‫طﺒﻘﺎت اﻝﺸﺎﻓﻌﻴﺔ اﻝﻜﺒرى‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤود ﻤﺤﻤد اﻝطﻨﺎﺤﻲ وﻋﺒد اﻝﻔﺘﺎح ﻤﺤﻤد اﻝﺤﻠو )اﻝﻘﺎﻫرة‪ :‬ﻫﺠر ﻝﻠطﺒﺎﻋﺔ واﻝﻨﺸر واﻝﺘوزﻴﻊ‪١١/٩ ،(١٩٩٢ ،‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٤٦-٤٥/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤١-٣٨/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٤٣/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٣٠/١‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٣٩-١٣٨/١‬‬
‫‪ ١٨١‬ا ت ن ر ا ( ل‪ .‬ا ظر ا ذھ ‪<" ،‬م ا وخ ‪.١٣٩/١‬‬
‫در‪.‬‬ ‫نأد ن‬ ‫‪ ١٨٢‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫‪ّ ١٨٣‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫‪ .٥٠‬إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن اﻝﻤﻔﻀل ﺒن اﻝﻔﺎﻤﻐﺎر اﻝﺤﻠﺒﻲ اﻷﺼل أﺒو‬
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‫ﺴﻤﻊ ﻤن واﻝدﻩ ﻤﺸﻴﺨﺔ اﻝﺠوﻫري اﻝﻜﺒرى‪،‬‬ ‫اﻝﻔﺘﺢ ﺒن أﺒﻲ ﻫﺎﺸم ﺒن أﺒﻲ طﺎﻝب ﻤﺠد اﻝدﻴن اﻝﻤﻌروف ﺒﺎﺒن اﻝﺨﻴﻤﻲ‪،‬‬
‫‪١٨٥‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن اﻝرﺸﻴد اﻝﻌطّﺎر ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻌز ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬واﻝﻜﻤﺎل‬ ‫وﻤن اﺒن ﻤﻀر‬
‫‪١٨٧‬‬ ‫‪١٨٦‬‬
‫وأﺒو ﻋﻠﻲ اﻝﺒﻜري‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﻤرﺴﻲ وآﺨرون‪ .‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن‬ ‫واﻝﺒﻬﺎء زﻫﻴر اﻝﺸﺎﻋر‪،‬‬ ‫اﻝﻀرﻴر‪،‬‬
‫ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻴوم اﻷرﺒﻌﺎء ﺴﺎدس ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫‪...‬‬
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‫ﺴﻤﻊ ﻤن‬ ‫‪ .٥١‬إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف اﻝزرزاري اﻝدﻤﻴﺎطﻲ ﻨﺠم اﻝدﻴن ﺒن اﻝﻘطﺒﻲ‪،‬‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ﻷﺒﻲ ﻨﻌﻴم اﻝﺤﺎﻓظ‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﺒروﺠردي ﻓﻲ آﺨرﻴن‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‪،‬‬
‫وﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﺒن ﻋﻼق ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤﺸﻴﺨﺘﻪ‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻤن ﻋﺸري ذي‬
‫اﻝﻘﻌدة ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن ﺒدﻤﻴﺎط ﻋن ﻨﺤو ﻤن ﺜﻤﺎﻨﻴن ﺴﻨﺔ‪.‬‬
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‫‪...‬‬
‫]‪/١٨‬أ[‬
‫ﺴﻤﻊ ﻤن ﺨطﻴب‬ ‫‪١٩١‬‬
‫‪ .٥٢‬إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺼﻤد اﻝﺘ‪ْ‬زِﻤ ْﻨﺘِﻲ ﻜﻤﺎل اﻝدﻴن اﻝﻨﺎﺴﺦ‪،‬‬
‫اﻝﻤزة ﺴﻨن أﺒﻲ داود‪ ،‬وﻤن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن اﻝﺤﺘﻤﻲ ﺠﺎﻤﻊ اﻝﺘرﻤذي‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺜﺎﻝث اﻝﻤﺤرم ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن‬
‫ّ‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜﺎﻨت وﻓﺎﺘﻪ ﻓﻲ ﺴﺎﺒﻊ ﻋﺸر رﺒﻴﻊ اﻷول ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪١٩٢‬‬
‫‪...‬‬
‫‪ .٥٣‬إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن اﻝﺨﻀر ﺒن ﻤﺤﻤد ﺒن ﺘﻴﻤﻴﺔ اﻝﺤراﻨﻲ أﻤﻴن اﻝدﻴن أﺒو‬
‫‪ ١٨٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٥) ٤٨/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٠٥/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪.٣٩/٦‬‬
‫‪ ١٨٥‬إ راھ م ن ; ر ن ‪/‬ر‪ .‬ا ن ا " د‪ ،‬ذرات ا ذھب ‪٣١٥/٥‬؛ ا ذھ ‪ ،‬ر ‪ 6‬ا!)‪5‬م ‪٩٩/١٥‬؛‬
‫‪ ١٨٦‬ﺸﻴﺦ اﻝﻘراء أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﺸﺠﺎع ﺒن ﺴﺎﻝم ﺒن ﻋﻠﻲ اﻝﻬﺎﺸﻤﻲ اﻝﻌﺒﺎﺴﻲ اﻝﻤﺼري اﻝﺸﺎﻓﻌﻲ‪ ،‬ﺘوﻓﻲ ‪ .١٢٦٢/٦٦١‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬
‫اﻝذﻫب ‪.٣٠٧-٣٠٦/٥‬‬
‫زﻫﻴر ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻤﻬﻠﺒﻲ اﻝﻌﺘﻜﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .١٢٥٨/٦٥٦‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٥٢/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪-٣٥٥/٢٣‬‬ ‫‪١٨٧‬‬
‫‪.٣٥٦‬‬
‫‪١٨٨‬‬
‫‪١٨٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٦) ٤٩/١‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٣٩٥/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٣٥/١‬؛‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٦٤) ٦٢/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٤٨/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٣-٤١/١‬؛ اﺒن راﻓﻊ‪،‬‬
‫اﻝوﻓﻴﺎت ‪.٤٠٠-٣٩٩/١‬‬
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‫ﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ ﻤﻌﺠم أﺒﻲ ﻴﻌﻠﻰ اﻝﻤوﺼﻠﻲ‪ ،‬وﺠزء اﺒن اﻝﺠﺒﺎرة‪ ،‬واﻝراﺒﻊ واﻝﺴﺎدس واﻝﺴﺎﺒﻊ ﻤن ﻓواﺌد‬ ‫إﺴﺤﺎق‪،‬‬
‫اﻝﻤزة‪ ،‬واﺒن اﻝﺤﺘﻤﻲ‪ ،‬وﺸﺎﻤﻴﺔ ﺒﻨت اﻝﺒﻜري‪ ،‬وﻏﻴرﻫم‪.‬‬
‫اﻝﺒﺨﺘري‪ ،‬وﻓﻀﺎﺌل ﺸﻌﺒﺎن ﻻﺒن اﻷﺨﻀر‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬
‫ﻤوﻝدﻩ ﻓﻲ ﺤدود اﻝﺴﺘﻴن واﻝﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻝﺨﻤﻴس ﺜﺎﻤن ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف ﺒن ﻋﺘﻴق ﺒن ﻨﺠﺎ ﺒن اﻝﻨرد ﺒن ُﺴ َﺒ ْﻴﻊ ﺒن ﻤوﺴﻰ ﺒن‬ ‫‪.٥٤‬‬
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‫إﺒراﻫﻴم ﺒن ﺼﺎﻝﺢ ﺒن أﺤﻤد ﺒن طﻠﺤﺔ ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ ﺒﻜر اﻝﺼدﻴق اﻝﻔﺘوﺤﻲ‪ ،‬ﺴﻤﻊ ﻤن اﺒن‬
‫ﻋﻼق ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﺴداﺴﻴﺎﺘﻪ‪ ،‬وﻨﺴﺨﺔ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬واﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬وأﺒﻲ ﺤﺎﻤد‬
‫وﺴ ِﺌ َل ﻋن ﻤوﻝدﻩ ﻓﻲ ﻤﻨﺘﺼف‬ ‫ِ‬
‫ﺒن اﻝﺼﺎﺒوﻨﻲ‪ُ ،‬ﺴﺌ َل ﻤرة ﻋن ﻤوﻝدﻩ ﻓﻘﺎل‪ :‬ﻓﻲ ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻗﺎل ﻤرة‪ُ :‬‬
‫ﺸوال ﺴﻨﺔ ﺨﻤس وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜﺎﻨت وﻓﺎﺘﻪ ﺴﻨﺔ أرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﻔﻴوﻤﻲ اﻝﺒﻜري وأﺨوﻩ ﻤﺤﻤد وأﺒوﻫﻤﺎ إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن‬
‫ﻋﺒد اﻝواﺤد ﺒن ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻫﺒﺔ اﷲ ﺒن ﻋﻠﻲ ﺒن ﻤﺴﻌود اﻝﺒوﺼﻴري‪/١٨] ،‬ب[ )ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن‬
‫إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝداﺌم ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن إﺒراﻫﻴم اﻝدﺠﺎﺠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝطﺎﻫر إﺴﻤﺎﻋﻴل‬
‫ﺒن ﻗﺎﺴم ﺒن ﻋﺒد اﷲ اﻝزﻴﺎت ﺴﻤﺎﻋﺎ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤرﺸد ﺒن ﻴﺤﻴﻰ ﺒن اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن رﺒﻴﻌﺔ‬
‫ﺒن ﻋﻠﻲ اﻝﺘﻤﻴﻤﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن رﺸﻴق اﻝﻌﺴﻜري‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺴﻼم ﺒن أﺒﻲ اﻝﺴوار‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺼﺎﻝﺢ‬
‫ﻋﺒد اﷲ ﺒن ﺼﺎﻝﺢ ﻜﺎﺘب اﻝﻠﻴث‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﺴﻌد ﻋن اﻝزﻫري‪ ،‬ﻋن اﺒن اﻝﻤﺴﻴب‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻗﺎل‪ُ :‬ﺴ ِﺌ َل‬
‫ﺎد ِﻓﻲ‬
‫ﺎل‪» :‬ﺜُ‪‬م اﻝ ِﺠ َﻬ ُ‬ ‫ﺎن ﺒِﺎﻝﻠ‪ِ ‬ﻪ َوَر ُﺴوِﻝ ِﻪ« ِﻗ َ‬
‫ﻴل‪ :‬ﺜُ‪‬م َﻤﺎ َذا؟ ﻗَ َ‬ ‫ﻀ ُل؟ ﻗَ َ ِ‬ ‫َﻋﻤ ِ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪ ،‬أَ ‪‬‬ ‫ِ‬
‫ﻴﻤ ٌ‬
‫ﺎل‪» :‬إ َ‬ ‫ﺎل أَ ْﻓ َ‬ ‫ي اﻷ ْ َ‬ ‫َر ُﺴو ُل اﷲ َ‬
‫ﺴﺒِﻴ ِل ِ‬
‫اﷲ«‪ِ ،‬ﻗ َ‬
‫ور‪«.‬‬‫ﺎل‪» :‬ﺜُ‪‬م َﺤ ‪‬ﺞ َﻤ ْﺒ ُر ٌ‬ ‫ﻴل‪ :‬ﺜُ‪‬م َﻤﺎ َذا؟ ﻗَ َ‬ ‫َْ‬
‫‪١٩٥‬‬
‫رواﻩ ﻤﺴﻠم ﻋن ﻤﻨﺼور ﺒن أﺒﻲ ﻤزاﺤم ﻋن إﺒراﻫﻴم ﺒن ﺴﻌد‪.‬‬
‫‪١٩٦‬‬
‫‪ .٥٥‬إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ ﺒن أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺤﺒش ﺒن ﻋطﺎء‬
‫‪١٩٧‬‬
‫‪...‬‬
‫ﻤن اﺴﻤﻪ إﺴﺤﺎق‬
‫‪ .٥٦‬إﺴﺤﺎق ﺒن ﻴﺤﻴﻰ ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل اﻵﻤدي ﻋﻔﻴف اﻝدﻴن أﺒو ﻤﺤﻤد‬
‫اﻝﺤﻨﻔﻲ اﻝﺼﺎﻝﺤﻲ‪ ١٩٨،‬ﺴﻤﻊ ﺒﺤﻠب ﻤن ﻴوﺴف ﺒن ﺨﻠﻴل اﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث اﺒن ُﺒرﻴدة‪ ،‬وأرﺒﻌﺔ أﺠزاء ﻤن اﻝرؤﻴﺎ‬
‫ﻝﻠدارﻗطﻨﻲ أوﻝﻬﺎ اﻝﺜﺎﻨﻲ واﻝﺤﺎدي واﻝﺴﺒﻌﻴن واﻝذي ﺒﻌدﻩ‪ ،‬واﻝﻨﺼف اﻝﺜﺎﻨﻲ ﻤن اﻝﺜﺎﻝث واﻝﺴﺒﻌﻴن واﻝﻠذﻴن ﺒﻌدﻩ ﻤن ﻤﻌﺠم‬
‫‪١٩٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٦٥) ٦٢/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٤٤٩/١‬‬
‫‪١٩٤‬‬
‫ر< ‪ : @ 1‬ا ‪ ، ) .‬ذ ل ا د ‪.٤٥٢/١‬‬
‫‪١٩٥‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٢٨٨/١‬اﻨظر ﻜذﻝك ﻤن طرق أﺨرى‪ ،‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٣٣/٢‬؛ ﺴﻨن اﻝﺘرﻤذي ‪185/4‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪١٩/٦‬؛ ﺼﺤﻴﺢ‬
‫اﺒن ﺤﺒﺎن ‪٤٥٨/١٠‬؛ ﻤﺴﻨد أﺤﻤد ‪.١٩٩/٣٩‬‬
‫در‪.‬‬ ‫نأد ن‬ ‫‪ ١٩٦‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫‪ّ ١٩٧‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫اﻝطﺒ ارﻨﻲ اﻝﻜﺒﻴر‪ ،‬واﻝﺜﺎﻨﻲ ﻋﺸر ﻤن ﻤﺴﻨد اﻝﺤﺎرث ﺒن أﺒﻲ أﻤﺎﻤﺔ‪ ،‬وﻤن اﻝﺜﺎﻝث ﻋﺸر‪ ،‬وﺤدﻴث ﻋﺎﻤر ﺒن َﺴﻴ‪‬ﺎر‪ ،‬وﻤن‬
‫‪١٩٩‬‬
‫وﻏﻴر ذﻝك‪،‬‬ ‫ﺤدﻴث أﺤﻤد ﺒن اﻝﺤﺴن اﻝﺼوﻓﻲ اﻝﺼﻐﻴر واﻝﺜﺎﻝث واﻝﺜﻼﺜﺔ ﺒﻌدﻩ ﻤن ﺤدﻴث ﺠﻌﻔر اﻝﺜﻘﻔﻲ‪ ،‬ﺘﺨرﻴﺞ‪...‬‬
‫وﺴﻤﻊ ﻤن ﺼﻘر اﻝﺤﻠﺒﻲ‪ ،‬واﻝﻜﻤﺎل ﺒن اﻝﻌدﻴم‪ ،‬وﻏﻴرﻫم‪ ،‬وﺒِ َﺤ‪‬ر َ‬
‫‪٢٠٠‬‬
‫ان ﻤن اﻝﻤﺠد ﺒن ﺘﻴﻤﻴﺔ اﻝﻌﻼﻤﺔ ﻤﺠﺎﻝس اﻷول ﻤن أﻤﺎﻝﻲ‬
‫اﻝﻤﺨﻠص‪ ،‬وﻤن ﻋﻴﺴﻰ اﻝﺨﻴﺎط اﻷﻗران ﻷﺒﻲ اﻝﺸﻴﺦ‪ ،‬وﻤن اﻝﺤﺴن ﺒن ﻋﺒﺎس اﻝﺘﻤﻴﻤﻲ ﻤﺸﻴﺨﺔ وﺠﻴﻪ‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‬
‫ﻓﻤن ﺒﻌدﻩ وﻤﺴﻤوﻋﻪ ﻋﻠﻰ اﺒن ﺨﻠﻴل ﻗرﻴب ﻤن اﻝﻤﺎﺌﺔ‬
‫ﺒﺎﻝﻘﺎﻫرة ودﻤﺸق وﺒﻌﻠﺒك‪ .‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﻔﺎظ أﺒو اﻝﻌﻼء اﻝﻔرﻀﻲ َ‬
‫]‪/١٩‬أ[ ﺠزء‪ ،‬وﻤوﻝدﻩ ﺴﻨﺔ أرﺒﻌﻴن أو ﺒﻌدﻫﺎ وﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸرﻴن رﻤﻀﺎن ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ إﺴﺤﺎق ﺒن ﻴﺤﻴﻰ ﺒن إﺴﺤﺎق إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن ﺨﻠﻴل اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ زﻴد اﻝﻜراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻤﺤﻤود ﺒن إﺴﻤﺎﻋﻴل اﻝﺼﻴرﻓﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻓﺎذﺸﺎﻩ‪ ،‬أﺨﺒرﻨﺎ ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ‬
‫ﺒن ﻋﺒد اﻝﻌزﻴز‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﺒﺔ‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن ﻴﺤﻴﻰ ﺒن َوﺜ‪‬ﺎب‪ ،‬ﻋن اﺒن ﻋﻤر‪ ،‬ﻗﺎل‪ :‬ﻗﺎل‬
‫َﺠًار ِﻤ َن ا ْﻝ ُﻤ ْؤ ِﻤ ِن اﻝ‪ِ‬ذي ﻻَ ُﻴ َﺨ ِﺎﻝطُ‬
‫ظ ُم أ ْ‬
‫َﻋ َ‬
‫ظأْ‬‫ﺎس َوَﻴ ْﻜ ِظ ُم اْﻝ َﻐ ْﻴ َ‬ ‫ِ‬ ‫‪ِ‬‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ا ْﻝ ُﻤ ْؤ ِﻤ ُن اﻝذي ُﻴ َﺨﺎﻝطُ اﻝ ‪‬ﻨ َ‬
‫‪٢٠١‬‬
‫ﺼﺒِ ُر َﻋﻠَﻰ أَ َذ ُ‬
‫اﻫ ْم‪«.‬‬ ‫اﻝ‪‬ﻨ َ‬
‫ﺎس َوَﻻ َﻴ ْ‬
‫ﻤن اﺴﻤﻪ إﺴﻤﺎﻋﻴل‬

‫‪ .٥٧‬إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ ﺒﻜر ﺒن إﺒراﻫﻴم اﻝﻘرﺸﻲ اﻝﺘﻔﻠﻴﺴﻲ اﻝﻤﻌروف ﺒﺎﺒن‬
‫‪٢٠٢‬‬
‫وﻝد ﻓﻲ اﻝﻌﺸر اﻷﺨﻴر ﻤن ذي اﻝﺤﺠﺔ ﻤن ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﺒﺎﻝﻘﺎﻫرة ﻤن اﻝﻤﻌﻴن أﺤﻤد ﺒن‬ ‫اﻹﻤﺎم‪،‬‬
‫ﻋﻠﻲ ﺒن ﻴوﺴف اﻝدﻤﺸﻘﻲ‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن ﻋزون‪ ،‬واﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬واﺒن ﻋﻼق‪ ،‬واﻝﺤﺎﻓظ أﺒﻲ ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪،‬‬
‫وﻏﻴرﻫم‪ .‬وﻜﺎن ﺼﺎﻝﺤﺎ‪ ،‬ﺼﺤﻴﺢ اﻝﺴﻤﺎع‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﺎﻓظ أﺒو ﺴﻌﻴد ﺒن اﻝﻌﻼﺌﻲ وﻏﻴرﻩ‪ ،‬وﻜﺎﻨت وﻓﺎﺘﻪ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر‬
‫‪٢٠٣‬‬
‫ﺤدﻴث اﻝﻤﻌﻴن واﺒن ﻋزون ﺒﺎﻝﺴﻤﺎع ﻓﻴﻤﺎ ﻨﻌﻠم‪.‬‬ ‫ذي اﻝﺤﺠﺔ ﻤن ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪… ،‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ ﺒﻜر اﻝﺘﻔﻠﻴﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻋزون‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل‬
‫ﺒن ﺼﺎﻝﺢ ﺒن ﻴﺎﺴﻴن‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﺨطﺎب‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﻤظﻔر ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻨﺤوي‬
‫ﺒﺎﻝﻔﺴطﺎط‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﻤﻬﻨدس‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﺸر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺤﻤﺎد اﻝدوﻻﺒﻲ‪،‬‬
‫‪١٩٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٩٤) ٣٥٨/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٨٠/١‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٣٩-١٣٨/١٤‬؛‬
‫اﻝﻨﻌﻴﻤﻲ‪ ،‬اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ اﻝﻤدارس‪١٧١-٢٧٠/١ ،‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٣٨/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٣٩/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ‬
‫ﺒﺎﻝوﻓﻴﺎت ‪.٢٧٩/٨‬‬
‫در‪.‬‬ ‫‪ ١٩٩‬ا)م ا ُ َ ر‪ R‬ج ‪ C‬ر روء و م أ;‪A‬ر ;& ‪ 1‬ن ا‬
‫‪٢٠٠‬اﻷﺼﺢ "وﻏﻴرﻫﻤﺎ"‪.‬‬
‫‪٢٠١‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١٣٣٨/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٦٤/٩‬؛ اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻷوﺴط ‪١١٨/١‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٨٩/١٠‬؛ اﺒن أﺒﻲ ﺸﻴﺒﺔ‪،‬‬
‫اﻝﻤﺼﻨف ‪.٢٩٣/٥‬‬
‫‪ ٢٠٢‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٠٧) ٣٦٢/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٦٢-١٥٨/١‬‬
‫‪ C ' &( ٢٠٣‬ر روءة‪.‬‬
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‫ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺒﺸﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﺒﺔ‪ ،‬ﻋن أﺒﻲ ﺒﺸر‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﺸﻘﻴق‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪،‬‬
‫‪ِ‬‬
‫وﻨﻬُ ْم‪َ «.‬ﻓ َﻼ أ َْد ِري َذ َﻜَر َﻤَرﺘَْﻴ ِن أَو ﺜَ َﻼﺜًﺎ‪.‬‬ ‫ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬ﺨ ْﻴ ُرُﻜ ْم َﻗ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫ﻴن َﻴﻠُ َ‬
‫رواﻩ ﻤﺴﻠم‪ ٢٠٤‬ﻓﻲ ﺼﺤﻴﺤﻪ ﻋن ﻤﺤﻤد ﺒن ﺒﺸﺎر ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬
‫‪٢٠٦‬‬
‫‪ .٥٨‬إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﺴﻠﻴﻤﺎن اﻝﺨراطﻲ اﻝﺸﺎﻓﻌﻲ اﻝطﺒﻴب‪...٢٠٥‬‬
‫‪٢٠٧‬‬
‫اﻝﻤزة ﻤن ﺴﻨن أﺒﻲ داود‪...‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬
‫]‪/١٩‬ب[‬
‫ﺴﻤﻊ ﻤن اﻝزﻜﻲ اﻝﻤﻨذري ﻜﻔﺎﻴﺔ اﻝﻤﺘﻌﺒد‪ ،‬وﻋﻠﻰ اﻝﺘﺎج‬ ‫‪٢٠٨‬‬ ‫‪ .٥٩‬إﺴﻤﺎﻋﻴل ﺒن ﻋﻠﻲ ﺒن ِ‬
‫ﻀ ْرَﻏﺎم ﺒن ﻋﻤر اﻝدﻤﻴﺎطﻲ‪...‬‬
‫اﻝﻘﺴطﻼﻨﻲ ﺴﺒﺎﻋﻴﺎت أﺒﻲ اﻷﺴﻌد اﻝﻘﺸﻴري‪ ،‬وﻤن أﺨﻴﻪ اﻝﻘطب وﻏﻴرﻫم‪ ،‬وأﺠﺎز ﻝﻪ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬ﻓﻲ‬
‫آﺨرﻴن‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻝث ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻋﻠﻲ ﺒن ﻀرﻏﺎم إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻘﺴطﻼﻨﻲ‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن‬
‫ﻋﻤر اﻝﺼوﻓﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻜم أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﺘوح‪ ،‬ﻤﺤﻤد ﺒن أﺒﻲ ﺴﻌد‪ ،‬ﻤﺤﻤد ﺒن أﺒﻲ‬
‫ﺴﻌﻴد‪ ،‬ﻤﺤﻤد ﺒن ﻋﻤروك وأﺨوﻩ أﺒو ﻋﻠﻲ اﻝﺤﺎﻓظ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﺘوح‪ ،‬ﻗﺎل اﻷول إﺠﺎزة‪ ،‬واﻷﺨران ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو اﻷﺴﻌد ﻫﺒﺔ اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﻫوازن اﻝﻘﺸﻴري )ح( وأﻨﺒﺄﺘﻨﺎ زﻴﻨب ﺒﻨت أﺤﻤد ﻋن ﻋﺒد‬
‫اﻝﺨﺎﻝق ﺒن أﻨﺠب‪ ،‬ﻋن أﺒﻲ اﻷﺴﻌد‪ ،‬أﺨﺒرﻨﺎ ﺠدي‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺨﻔﺎف‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس‬
‫ِ‬
‫ﻼةً‬ ‫اﻝﺴراج‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋواﻨﺔ‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن أﻨس‪ ،‬ﻗﺎل‪ :‬ﻗﺎل اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﻨﺴ َﻲ َ‬
‫ﺼ َ‬
‫‪٢٠٩‬‬
‫ﺼﻠ‪َ ‬ﻬﺎ إِ َذا َذ َﻜَرَﻫﺎ‪«.‬‬
‫َﻓْﻠ ُﻴ َ‬
‫‪ .٦٠‬إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر ﺒن أﺒﻲ اﻝﻔﻀل ﺒن اﻝﺤﺴن ﺒن ﻨﺼر اﻝﺤﻤوي ﻀﻴﺎء اﻝدﻴن أﺒو ﻤﺤﻤد‬
‫‪٢١٢‬‬ ‫‪٢١١‬‬ ‫‪٢١٠‬‬
‫واﻝﺤث ﻋﻠﻰ ﺘﻌﻠم اﻝﻨﺤو‬ ‫اﻝﻤﺼﺎﻓﺤﺔ ﻝﻠﺒرﻗﺎﻨﻲ‪ ،‬واﻝﺴﻠﻤﺎﺴﻴﺎت‪،‬‬ ‫ﺴﻤﻊ ﻤن اﺒن ﺨطﻴب اﻝﻘراﻓﺔ‬ ‫ﺒن أﺒﻲ اﻝﻤﻜﺎرم‪،‬‬
‫ﻷﺒﻲ طﺎﻫر ﻋﺒد اﻝواﺤد ﺒن أﺒﻲ ﻫﺎﺸم‪ ،‬وﻤن ﺸﻴﺦ اﻝﺸﻴوخ ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ‪ ،‬واﻝذﻫﺒﻲ‪،‬‬
‫‪٢٠٤‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٩٦٤/٤‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٧١/٣‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪١٧/٧‬؛ ﻤﺴﻨد أﺤﻤد ‪.١٨٥/١٥‬‬
‫ر< ‪ : @ 1‬ا ن <ر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٩١١) ٣٦٣/١‬ﺘوﻓﻲ ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬ ‫‪٢٠٥‬‬
‫‪٢٠٦‬‬
‫‪٢٠٧‬‬
‫در‪.‬‬ ‫ن‬ ‫نأد‬ ‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫‪٢٠٨‬‬
‫‪٢٠٩‬‬
‫وردت ﻋﻠﻰ اﻝﻬﺎﻤش ﻜﻠﻤﺔ )ﻝﻤﺴﻠم(‪ ،‬اﻨظر ﺼﺤﻴﺢ ﻤﺴﻠم ‪٤٧٧/١‬؛ ﺴﻨن أﺒﻲ داود ‪١٨١/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٢٩٨/١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن‬
‫‪٤٢٢/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٣٨/٢١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٢٦٩/١‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.٢٢٧/١‬‬
‫‪٢١٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٤٥) ٣٧٥-٣٧٤/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٧٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٢٠٣/١٤‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ ‪١٧٨/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٧٦/٦‬‬
‫‪٢١١‬‬
‫ﻫو ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬اﻨظر اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪،٣٤٧/٢٣‬‬
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‫واﻷﺌﻤﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸر ﺼﻔر ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ‬
‫‪٢١٣‬‬
‫أﺨﺒرﻨﺎ ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺨطﻴب اﻝﻘراﻓﺔ‪،‬‬ ‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر اﻝﺤﻤوي إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﻝذﻫﺒﻲ ﻓﻲ ﻤﻌﺠﻤﻪ‪،‬‬
‫‪٢١٤‬‬
‫أﺨﺒرﻨﺎ‬ ‫ﻋن أﺒﻲ طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف اﺒن ﺠﻤﺎﻋﺔ إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﻝذﻫﺒﻲ أﻴﻀﺎ‪،‬‬
‫ﺠﻌﻔر ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ اﻝﺜﻘﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﺒن ﻤﺤﻤش‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺤﺎﻤد أﺤﻤد ﺒن‬
‫ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺒﻼل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن اﻝرﺒﻴﻊ اﻝﻤﻜﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن أﺒﻲ اﻷﺤوص‪ ،‬ﻋن أﺒﻲ ذر‬
‫ِ‬ ‫اﻝر ْﺤﻤ َﺔ ﺘُو ِ‬ ‫ﺼ َِ ِ‬
‫َﺤ ُد ُﻜ ْم ِإَﻝﻰ اﻝ ‪‬‬
‫ﺼﻰ‪«.‬‬‫اﺠﻬُﻪُ َﻓ َﻼ َﻴ ْﻤﺴ ْك اْﻝ َﺤ َ‬ ‫ﻼة َﻓﺈ ‪‬ن ‪َ َ ‬‬ ‫ﻴﺒﻠﻎ ﺒﻪ اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎل‪ِ» :‬إ َذا َﻗ َﺎم أ َ‬
‫‪٢١٨‬‬ ‫‪٢١٧‬‬ ‫‪٢١٦‬‬ ‫‪٢١٥‬‬

‫ﻤن ﺤدﻴﺜﻪ‬ ‫واﺒن ﻤﺎﺠﺔ‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫واﻝﺘرﻤذي‬ ‫ﻫذا ﺤدﻴث ﺤﺴن ﻏرﻴب اﻨﻔرد ﺒﻪ اﺒن ﻋﻴﻴﻨﺔ ﻓﺄﺨرﺠﻪ أﺒو داود‬
‫ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ ﺒدرﺠﺘﻴن‪.‬‬
‫‪٢١٩‬‬
‫‪ .٦١‬إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن ﻤﺴﻌود ﺒن إﺒراﻫﻴم اﻝﻌﺠﻠوﻨﻲ اﻝدﻫﺎن زﻴن اﻝدﻴن اﻝﺼﺎﻝﺤﻲ‪،‬‬
‫ﺴﻤﻊ ﻤن ﻋﻤر ﺒن ﻤﺤﻤد اﻝطوﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن ]‪/٢٠‬أ[ وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ‬
‫ﺜﺎﻨﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝزاﻫد أﺒو ﻤﺴﻌود إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻔﺘﺢ اﻝﻤؤدب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﺒد‬
‫اﷲ ﺒن ﻋﻤر اﻝﺼﻔﺎر‪ ،‬أﺨﺒرﻨﺎ وﺠﻴﻪ ﺒن طﺎﻫر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴوﺴف اﻝﺸﺤﺎﻤﻲ‪) ،‬ح( وأﻨﺒﺄﺘﻨﺎ ﻋﺎﻝﻴﺎ زﻴﻨب ﺒﻨت‬
‫أﺤﻤد‪ ،‬ﻋن اﻝﻀﻴﺎء ﺒن أﻨﺠب‪ ،‬ﻋن وﺠﻴﻪ‪ ،‬أﺨﺒرﻨﺎ ﻴﻌﻘوب ﺒن أﺤﻤد اﻝﺼﻴرﻓﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد‬
‫اﻝﻤﺨﻠدي‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺤﻤزة اﻝﺒﻠﺨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤرو ﺒن ﻋﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ُﻤ ْﻌﺘَ ِﻤُر ﺒن ﺴﻠﻴﻤﺎن‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﻝﻴث‪ ،‬ﻋن ﻤﺠﺎﻫد‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤرو‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻗﺎﺘِ ُل َﻋ ‪‬ﻤ ٍﺎر َو َﺴ ِﺎﻝ ُﺒﻪُ ِﻓﻲ‬
‫اﻝ‪‬ﻨ ِﺎر‪«.‬‬
‫‪٢٢٠‬‬
‫وﻝﻴث ﺒن أﺒﻲ ﺴﻠﻴم ّﻝﻴن‪.‬‬ ‫ﻝﻪ ﺸواﻫد ﻤن طرق‪،‬‬
‫‪٢١٢‬‬
‫اﻝﻤﺠﺎﻝس اﻝﺴﻠﻤﺎﺴﻴﺎت ﻤن إﻤﻼء اﻝﺴ‪‬ﻠﻔﻲ‪.‬‬
‫‪٢١٣‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٧٨/١‬‬
‫‪٢١٤‬‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٨٣-٣٨٢/١‬‬
‫‪٢١٥‬‬
‫ﺴﻨن أﺒﻲ داود ‪.١٣١/٣‬‬
‫‪٢١٦‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.٢١٩/٢‬‬
‫‪٢١٧‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٦/٣‬‬
‫‪ ٢١٨‬ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .٣٢٨/١‬واﻝﺤدﻴث ﻀﻌﻔﻪ اﻷﻝﺒﺎﻨﻲ‪ ،‬ﻀﻌﻴف ﺴﻨن اﻝﺘرﻤذي‪.٤٠/١ ،‬‬
‫در‪.‬‬ ‫نأد ن‬ ‫‪ ٢١٩‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫‪‬د ﺒِ ِﻪ َﻋ ْﺒ ُد اﻝر ْ‬
‫ون‪َ ،‬ﻋ ْن ُﻤ ْﻌﺘَﻤ ٍر‪َ ،‬ﻋ ْن أَﺒِﻴﻪ‪ .‬ﻓَِﺈ ْن َﻜ َ‬
‫‪٢٢٠‬‬
‫ظﺎ‬
‫ﺎن َﻤ ْﺤﻔُو ً‬ ‫ْﻤ ٌ‬ ‫‪‬ﺤ َﻤ ِن ْﺒ ُن ا ْﻝ ُﻤ َﺒ َﺎرك َو ُﻫ َو ﺜ َﻘﺔٌ َﻤﺄ ُ‬ ‫اﻝﺤﺎﻜم‪ ،‬اﻝﻤﺴﺘدرك ‪ .٣٨٧/٣‬ﻴﻘول اﻝﺤﺎﻜم‪َ " :‬وﺘَ َﻔرَ‬
‫‪‬ﺎس‪َ ،‬ﻋ ْن ُﻤ ْﻌﺘَ ِﻤ ٍر‪َ ،‬ﻋ ْن ﻝَ ْﻴ ٍث‪َ ،‬ﻋ ْن ُﻤ َﺠﺎ ِﻫ ٍد‪".‬‬ ‫‪‬ﻤﺎ َرَواﻩُ اﻝﻨ ُ‬ ‫ِ ‪‬‬ ‫ﺼ ِﺤ ٌ‬
‫ﻴﺢ َﻋَﻠﻰ َﺸ ْرط اﻝﺸ ْﻴ َﺨ ْﻴ ِن‪َ ،‬وَﻝ ْم ُﻴ َﺨ ‪‬ر َﺠﺎﻩُ َ ٕوِاﻨ َ‬ ‫َﻓِﺈﻨ‪‬ﻪُ َ‬
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‫‪ .٦٢‬إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد رﺒﻪ اﻝﻤﻐرﺒﻲ اﻷﺼل اﻝﻤﺼري أﺒو اﻝطﺎﻫر اﻝﺨﻴﺎط‬
‫‪٢٢١‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث اﻝﻤزﻜﻲ‪ ،‬واﻷول واﻝﺜﺎﻨﻲ ﻤن ﻓواﺌد اﻝﺨرﻗﻲ‪،‬‬ ‫ﻓﺨر اﻝدﻴن ﺒن اﻝﺠﻼل‪،‬‬
‫واﻝﻌﺎﺸر واﻝﺤﺎدي ﻋﺸر ﻤن ﻤواﻓﻘﺎت اﻝﻨﺠﻴب‪ ،‬وﻤن اﺒن ﻋزون‪ ،‬واﻝﺜﺎﻨﻲ ﻤن ﻋواﻝﻲ اﻝطﺒراﻨﻲ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن ﻋﺒد‬
‫اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬وأﺒﻲ اﻝﺤﺴن اﻝﻘﺴطﻼﻨﻲ‪ ،‬وﻤﺤﻤد ﺒن اﻝﺤﺘﻤﻲ‪ ،‬وﻏﻴرﻫم‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺜﺎﻝث ﻋﺸر رﺒﻴﻊ اﻷول ﻤن ﺴﻨﺔ‬
‫ﺨﻤس وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻝﺠﻤﻌﺔ ﺜﺎﻤن ﻋﺸر ذي اﻝﻘﻌدة ﻤن ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٢٢٢‬‬
‫‪...‬‬
‫‪٢٢٣‬‬
‫]‪/٢٠‬ب[‪...‬‬
‫]‪/٢١‬أ[‬
‫اﻝراﺒﻊ ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/٢١‬ب[‬
‫ﻤن اﺴﻤﻬﺎ أﺴﻤﺎء‬
‫‪٢٢٤‬‬
‫‪ .٦٣‬أﺴﻤﺎء ﺒﻨت ﻴﻌﻘوب ﺒن أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘرئ‪.‬‬
‫‪٢٢٥‬‬
‫‪...‬‬
‫ﻤن اﺴﻤﻪ آﻗوش‬
‫‪٢٢٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد‬ ‫‪ .٦٤‬آﻗوش ﺒن ﻋﺒد اﷲ اﻝﺸﺒﻠﻲ اﻝﺨﺎزﻨداري اﻝﺼﻔوي أﺒو ﺴﻌﻴد‪،‬‬
‫اﻝداﺌم اﻨﺘﺨﺎب اﻝطﺒراﻨﻲ‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﺨﻴر‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور اﻝﺼوﻓﻲ‪ ،‬واﻝﻘطب ﺒن أﺒﻲ ﻋﺼرون‪،‬‬
‫وﻏﻴرﻫم‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻷﺌﻤﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻌﻤﺎﺌﺔ‬
‫ﺒﻘرﻴﺔ أرﺒد‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺴﻌﻴد آﻗش ﺒن ﻋﺒد اﷲ اﻝﺸﺒﻠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن أﺒﻲ اﻝﻔﺘﺢ اﻵﺠري‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ أﺒﻲ اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻜم أﺒو‬
‫اﻝﻘﺎﺴم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ اﻝﺴﺒط‪ ،‬أﺨﺒرﻨﺎ ﺠدي ﻷﻤﻲ اﻝﺤﺎﻓظ أﺒو طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫‪٢٢١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٥٧) ٣٧٩/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪ ،٢٨٥-٢٨٤/١‬اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٧٩٣/١٤‬‬
‫‪٢٢٢‬‬
‫‪٢٢٣‬‬
‫ﺼﻔﺤﺔ ﺒﻴﻀﺎء‪.‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٠٥) ٣٦١/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٣٧/٢‬؛ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﺒن ﻓﻬد اﻝﻬﺎﺸﻤﻲ‬ ‫‪٢٢٤‬‬
‫اﻝﻤﻜﻲ‪ ،‬ﻝﺤظ اﻷﻝﺤﺎظ ﺒذﻴل طﺒﻘﺎت اﻝﺤﻔﺎظ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪ .٨٩ ،(١٩٩٨ ،‬ﺘوﻓﻴت ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫‪٢٢٦‬‬
‫ورد ﻓﻲ اﻝدرر آﻗش‪ .‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٢٨) ٣٩٩/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪.١٩٧/٩‬‬
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‫اﻝﻘﺎﺴم ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن اﻝرﺒﻌﻲ‪ ،‬ﻓﻲ آﺨرﻴن‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻤﺨﻠد‪،‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻓﻀﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود اﻷزدي‪ ،‬ﻋن‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م اﻝ‪‬ﺘِﻲ َﻋﻠَ ْﻴ َﻬﺎ َﺨ ِﺎﺘ َﻤﺔُ‬ ‫ٍ‬ ‫ِ ِ‬
‫َن َﻴ ْﻨظَُر ِإَﻝﻰ َوﺼﻴ‪‬ﺔ ُﻤ َﺤ ‪‬ﻤد َ‬ ‫ﻋﺎﻤر‪ ،‬ﻋن ﻋﻠﻘﻤﺔ‪ ،‬ﻋن ﻋﺒد اﷲ‪ ،‬ﻗﺎل‪َ :‬ﻤ ْن َﺴ‪‬رﻩُ أ ْ‬
‫ِ‬ ‫ِ ‪‬‬
‫ون‪{.‬‬ ‫َﻤ ِرِﻩ َﻓ ْﻠ َﻴ ْﻘَ ْأر‪} :‬ﻗُ ْل ﺘَ َﻌﺎَﻝ ْوا أ َْﺘ ُل َﻤﺎ َﺤ‪‬رَم َر‪‬ﺒ ُﻜ ْم َﻋﻠَ ْﻴ ُﻜ ْم{ ِإﻝَﻰ ﻗَ ْوﻝﻪ }ﻝَ َﻌﻠ ُﻜ ْم ﺘَ ْﻌﻘﻠُ َ‬
‫أْ‬
‫‪٢٢٧‬‬
‫ﻤن طرﻴق ﻤﺤﻤد ﺒن ﻓﻀﻴل ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫]‪/٢٢‬أ[ رواﻩ اﻝﺘرﻤذي‬
‫‪٢٢٨‬‬
‫ﺴﻤﻊ ﻤن ﻋﺒد اﻝوﻫﺎب ﺒن‬ ‫‪ .٦٥‬آﻗوش ﺒن ﻋﺒد اﷲ ﻋﺘﻴق ﻨﺠم اﻝدﻴن ﻋﻤر ﺒن اﻝﻀرﻴر‪،‬‬
‫‪٢٢٩‬‬
‫وﺤﻀر ﻋﻠﻰ اﺒن ﺸﻴﺒﺎن‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻤﻨﺘﺼف ﺸوال ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬ ‫اﻝﻨﺎﺼﺢ ﺠزء اﺒن زﺒﺎن‬
‫‪٢٣٠‬‬
‫‪...‬‬
‫ﻤن اﺴﻤﻬﺎ آﻤﻨﺔ‬
‫‪ .٦٦‬آﻤﻨﺔ ﺒﻨت اﻹﻤﺎم أﺒﻲ اﻝﻔرج ﻋﺒد اﻝرﺤﻤن ﺒن أﻗﻀﻰ اﻝﻘﻀﺎة ﻨﺠم اﻝدﻴن أﺤﻤد ﺒن ﻤﺤﻤد‬
‫‪٢٣١‬‬
‫ﺴﻤﻌت ﻤن اﻝﻨﺠﻴب ﻤن أول ﻤواﻓﻘﺎﺘﻪ إﻝﻰ آﺨر اﻝﺠزء اﻝﺤﺎدي ﻋﺸر ﻤﻨﻬﺎ وﻜﺎن)ت(‬ ‫ﺒن ﺨﻠف ﺒن راﺠﺢ اﻝﻤﻘدﺴﻴﺔ‪،‬‬
‫‪٢٣٢‬‬
‫ﺼﺎﻝﺤﺔ‪ .‬ﻤوﻝدﻫﺎ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ‪ ،‬وﻤﺎﺘت ﻓﻲ ﺴﺎدس ﺸوال ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٢٣٣‬‬
‫‪...‬‬
‫]‪/٢٢‬ب[‬
‫ﻤن اﺴﻤﻪ أﻴدﻤر‬
‫‪٢٣٤‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء أﻴوب‪ ،‬وﻏﻴرﻩ‪،‬‬
‫‪ .٦٧‬أ ّْﻴ ُد ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺤﺴﺎﻤﻲ اﻝﻤﻐﻴﺜﻲ‪،‬‬
‫وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻌﻤﺎﺌﺔ‪.‬‬
‫‪٢٣٥‬‬
‫‪...‬‬
‫ﻤن اﺴﻤﻪ أﻴوب‬
‫‪٢٢٧‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.٢٦٤ /٥‬‬
‫‪٢٢٨‬‬
‫در‪.‬‬ ‫نأد ن‬ ‫م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
‫‪٢٢٩‬‬
‫أﺒو ﺒﻜر ﺒن أﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن زﺒﺎن‪ .‬اﻨظر‪ :‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٣٧٨/١٥‬‬
‫‪٢٣٠‬‬
‫‪٢٣١‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٧٥) ٤١٣/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤١٢-٤١١/١‬؛ اﺒن ﻨﺎﺼر اﻝدﻴن ﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن‬
‫ﻤﺤﻤد اﻝﻘﻴﺴﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ﺘوﻀﻴﺢ اﻝﻤﺸﺘﺒﻪ ﻓﻲ ﻀﺒط أﺴﻤﺎء اﻝرواة وأﻨﺴﺎﺒﻬم وأﻝﻘﺎﺒﻬم وﻜﻨﺎﻫم‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻨﻌﻴم اﻝﻌرﻗﺴوﺴﻲ )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ‬
‫اﻝرﺴﺎﻝﺔ ‪.٧١/١ ،(١٩٩٣‬‬
‫‪٢٣٢‬‬
‫‪٢٣٣‬‬
‫‪٢٣٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١١٢٢) ٤٢٨/١‬‬
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‫‪ .٦٨‬أﻴوب ﺒن ﻨﻌﻤﺔ ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ ﺒن أﺤﻤد ﺒن ﺠﻌﻔر ﺒن ﺤﺴﻴن ﺒن ﺤﻤﺎد اﻝﻨﺎﺒﻠﺴﻲ‬
‫اﻝﻜﺤﺎل أﺒو ﻋﻠﻲ ﻨﺠم اﻝدﻴن‪ ٢٣٦،‬ﺴﻤﻊ ﻤن اﻝﻤرﺴﻲ‪ ٢٣٧‬اﻷدب ﻝﻠﺒﻴﻬﻘﻲ‪ ،‬وﻤن إﺴﻤﺎﻋﻴل ﺒن أﺤﻤد اﻝﻌراﻗﻲ أﻜﺜر ﺴﻨن‬ ‫ّ‬
‫ﺸر ٍ‬
‫ﻴط‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻜﻤﺎل اﻝﻀرﻴر‪ ،‬واﻝﻌز ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬واﻝرﺸﻴد‬ ‫اﻝﻨﺴﺎﺌﻲ‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن اﻝﺨﺸوﻋﻲ ﻨﺴﺨﺔ ُﻨَﺒ ْﻴ ِط ْﺒ ِن ِ‬
‫اﻝﻌطّﺎر‪ ،‬وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ أرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻴوم اﻝﺴﺒت ﺨﺎﻤس ﻋﺸر ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺜﻼﺜﻴن‬
‫أﺨﺒرﻨﺎ أﻴوب ﺒن ﻨﻌﻤﺔ ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ اﻝﻨﺎﺒﻠﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن أﺤﻤد ﺴﻤﺎﻋﺎ ﻋﻠﻴﻬﻤﺎ‪،‬‬
‫ﻋن أﺒﻲ طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺴ‪‬ﻠﻔﻲ‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ اﻷﺸﻴﺎخ اﻝﺜﻼﺜﺔ‬
‫ﻋﺸر‪ ،‬ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ‪ ،‬وﻋﻠﻲ ﺒن ﻤﺤﻤود‪ ،‬وﻴوﺴف ﺒن ﻤﺤﻤود‪ ،‬وأﺒو اﻝﻔﻀل أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز‪ ،‬وﻋﺒد‬
‫اﻝﺠﺒﺎب‪ ،‬وﺤﻤزة ﺒن‬
‫اﻝوﻫﺎب ﺒن ﻤﺤﻤد‪ ،‬وﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬وﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ّ‬
‫أوس‪ ،‬وﺸﻌﻴب ﺒن ﻴﺤﻴﻰ‪ ،‬وﻴوﺴف ﺒن ﻋﺒد اﻝﻤﻌطﻲ‪ ،‬وظﺎﻓر ﺒن طﺎﻫر ﺒن ﺸﺤم‪ ،‬وﻋﻠﻲ ﺒن زﻴد اﻝﺘﺴﺎرﺴﻲ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺎﻓظ أﺒو طﺎﻫر ]‪/٢٣‬أ[ ااﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن اﻝﺤﺴﻴن‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن‬
‫إﺴﺤﺎق اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺸﻌﻴب‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ ﺒن ﺴﻌﻴد اﻝﺒﻠﺨﻲ‪ ،‬وﻋﺘﺒﺔ ﺒن ﻋﺒد اﷲ اﻝﻤروزي‪ ،‬ﻋن ﻤﺎﻝك‪ ،‬ﻋن‬
‫اء َﻓﻘُوﻝُوا ِﻤ ْﺜ َل َﻤﺎ‬ ‫ِ‬
‫اﻝزﻫري‪ ،‬ﻋن ﻋطﺎء ﺒن ﻴزﻴد‪ ،‬ﻋن أﺒﻲ ﺴﻌﻴد‪ ،‬أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪ِ» :‬إ َذا َﺴﻤ ْﻌﺘُ ُم اﻝﻨ َ‪‬د َ‬
‫‪٢٣٨‬‬
‫َﻴﻘُو ُل ا ْﻝ ُﻤ َؤ‪‬ذ ُن‪«.‬‬
‫اﻝﺒﺎء‬
‫ﻤن اﺴﻤﻬﺎ ﺒﺸر‬

‫‪٢٣٩‬‬
‫‪َ .٦٩‬ﺒ َﺸر ﺒﻨت أﺤﻤد ﺒن ﻨﻌﻤﺔ ﺒن اﻝﺠﻠﻴس‬
‫‪٢٤٠‬‬
‫‪...‬‬
‫‪ُ .٧٠‬ﺒ ْﻜﺘُ ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺸﻤﺴﻲ ﻋﺘﻴق اﺒن اﻝ ‪‬ﺴْﻠ ُﻌوس‬
‫‪٢٤١‬‬
‫ﺴﻤﻊ اﻝﻐﻴﻼﻨﻴﺎت ﻤن ﻏﺎزي اﻝﺤﻼوي وﺴﻤﻊ ﻤن ﻏﻴرﻩ وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة‪...‬‬
‫‪٢٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٤٣) ٤٣٥-٤٣٤/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤٨٣/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٣٤/١٠‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٨٦/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪٧٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٧٣-١٧٠/١‬‬
‫‪٢٣٧‬‬
‫ﻫو ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﻀل اﻝﻤرﺴﻲ‪ ،‬اﻨظر‪ :‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٣١٣/٢٣‬‬
‫‪٢٣٨‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٢٦/١‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٨٨/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٦٧/١‬؛ ﺴﻨن أﺒﻲ داود ‪١٤٤/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٠٧/١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ‬
‫‪٢٣/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪.٧٣/١٨‬‬
‫‪٢٣٩‬‬
‫ﺠﺎء ﻓﻲ اﻝدرر‪" :‬ﺒﺸر ﺒﻔﺘﺢ أوﻝﻪ واﻝﻤﻌﺠﻤﺔ وﺘدﻋﻰ ﻋﺎﺌﺸﺔ ﺘﺄﺘﻲ ﻓﻲ اﻝﻌﻴن‪ ".‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،٤٧٩/١‬وﻝﻜﻨﻪ ﻝم ﻴﺘرﺠم ﻝﻬﺎ‪ .‬ﺠﺎء ﻓﻲ ﺘوﻀﺢ‬
‫اﻝﻤﺸﺘﻴﻪ "ﺒﺸر ﺒﻨت أﺒﻲ اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻨﻌﻤﺔ ﺒن اﻝﺠﻠﻴس وﺘدﻋﻰ ﻋﺎﺌﺸﺔ ﺸﻴﺨﺔ ﻤﺼرﻴﺔ ﻤﺘﺄﺨرة ﻓﻲ أواﺌل اﻝﻤﺎﺌﺔ اﻝﺜﺎﻤﻨﺔ‪ ".‬اﻝﻘﻴﺴﻲ اﻝدﻤﺸﻘﻲ‪،‬‬
‫ﺘوﻀﻴﺢ اﻝﻤﺸﺘﺒﻪ ‪.٢٣٢/١‬‬
‫‪٢٤٠‬‬
‫‪٢٤١‬‬
‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴذﻜر وﻓﺎﺘﻪ‪.‬‬
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‫]‪/٢٣‬ب[‬
‫‪ُ .٧١‬ﺒ ْﻜﺘُ ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺒدري اﻝﺨزﻨداري أﺒو أﺤﻤد ﺒدر اﻝدﻴن اﻝزردﻜﺎش‬
‫ﻋﺘﻴق اﻷﻤﻴر ﺒدر اﻝدﻴن َﺒ ْﻴﻠﻴك‪ ،‬ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﺤدﻴث اﻝﺤﺴﻴن ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن اﻝﻜﺎﺘب‪ ،‬وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ‬
‫‪٢٤٢‬‬
‫ﻝﻴﻠﺔ اﻝﺴﺒت ﺴﺎﺒﻊ ﺼﻔر ﻤن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪ .٧٢‬ﺒﻠﺒﺎن ﺒن ﻋﺒد اﷲ اﻝﺴﻌودي اﻝﻤدﻋو ﻋﺒد اﻝﻠطﻴف‪ ٢٤٣،‬ﺴﻤﻊ ﺼﺤﻴﺢ ﻤﺴﻠم ﻤن اﺒن ﻤﻀر‪،‬‬
‫وﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ واﺒن ﻋزون واﺒن رﺸﻴق ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬وﻤن اﻝﻤﻌﻴن واﺒن ﻋزون ﻓﻘط اﻝﻤﺠﺎﻝﺴﺔ ﻝﻠ ‪‬د ُ‬
‫ﻴﻨوري‪،‬‬
‫وﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪ ،‬وﺤ ‪‬دث‪ ،‬ﺨرج ﻝﻪ أﺒو اﻝﺤﺴﻴن ﺒن أﻴﺒك ﺠ أز وﻜﺎن‪ ،٢٤٤...‬واﻨﻘطﻊ ﺒزاوﻴﺔ اﻝﺸﻴﺦ‬
‫أﺒﻲ اﻝﺴﻌود ﻨﺤوا ﻤن أرﺒﻌﻴن ﺴﻨﺔ‪ ،‬وﻜﺎن ﺤﺴن اﻝﻤذاﻜرة‪ ،‬وﻝﻪ ﻨظم‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ اﻹﺜﻨﻴن ﺴﺎدس ﻋﺸر رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ‬
‫ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺒﻠﺒﺎن ﺒن ﻋﺒد اﷲ اﻝﺴﻌودي ﻓﻴﻤﺎ أﺠﺎزﻩ ﻝﻨﺎ وﻜﺘب ﺒﺨطﻪ‪:‬‬
‫ﺴﻤﻌت ﺼﺤﻴﺢ ﻤﺴﻠم واﻝﺒﺨﺎري ﻋﻠﻰ اﻷﺸﻴﺎخ ﻋن ﺴﻠف ﺜﻘﺎت‬

‫وﺠزء إﻤﺎﻤﻨﺎ اﻝرازي أﻴﻀﺎ ﺴداﺴﻲ ﻤﻌﻨﻌن ﺒﺎﻝروات‬
‫وﻝﻲ أﻴﻀﺎ ﺴﻤﺎع ﻤﺠﺎﻝﺴﺎت ﻋﻠﻰ ﺸرط اﻝﺴﻤﺎء ﺒﻼ ﻓوات‬
‫وﻝﻲ ﻤﻨﻬم إﺠﺎزات ٕواذن ﻝﻤﺼطﻠﺢ اﻝروات ﺒﻤﺴﻨدات‬
‫ٕواﻨﻲ ﻗد أﺠزت ﻝﺴﺎﺌﻠﻴﻪ رواﻴﺔ ﻜل ذاك ﺒﻤﺜﺒﺘﺎت‬
‫وﻤﺎ ﻝﻲ ﻤن ﻤﻘول ﻓﻴﻪ ﻨﺜر وﻨظم ﻤن ﻓﻨون ﻤؤﻝﻔﺎت‬
‫أﺠزت ﻝﻬم رواﻴﺘﻪ ﺠﻤﻴﻌﺎ وﻤﺎ ﺘرﺠم ﺒﻌد اﻝﻤﻤﺎت‬
‫]‪/٢٤‬أ[ وﺒﻠﺒﺎن ﻗﺒﻴل ﻜﻨت أدﻋﻲ وﻴرﺠﻰ اﻝﺤﺴن ذﻝك ﻤن ﺴﻤﺎت‬
‫واﺴﻤﻲ اﻵن ﻋﺒد ﻤﺴﺘﻤد ﻤن اﷲ اﻝﻠطﻴف ﻤن اﻝﻬﺒﺎت‬
‫ﺴﻌودي اﻝطرﻴﻘﺔ ﻓﻲ ﺴﻠوﻜﻲ ﻴﻌﻬد ﺤﻔظ ﺠﻤﻊ اﻝﺸﺘﺎت‬
‫ﻨﺸﺄت اﻝﻘﻠب ﻤن ﺨطوات وﻝذات ﺘرﺠوا ﺒﺎﻝﻤﻌﺠل ﻓﻲ ﺤﻴﺎﺘﻲ‬
‫ﻤن اﺴﻤﻪ أﺒو ﺒﻜر‬
‫‪ .٧٣‬أﺒو ﺒﻜر ﺒن اﻝﻌز أﺤﻤد ﺒن ﻋﺒد اﻝﺤﻤﻴد ﺒن ﻋﺒد اﻝﻬﺎدي ﺒن ﻴوﺴف ﺒن ﻗداﻤﺔ ﺒن ﻤﻘدام‬
‫‪٢٤٢‬‬
‫‪٢٤٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٣٢٧) ٤٩٢/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٤٩٠/١‬‬
‫‪٢٤٤‬‬
‫ﻨص ﻏﻴر ﻤﻘروء‪.‬‬
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‫اﻝﻤﻘدﺴﻲ‪ ٢٤٥،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وأﺒﻲ طﺎﻝب ﺒن اﻝﺴروري‪ ،‬وﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ وﻏﻴرﻫم‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ أرﺒﻊ‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ أواﺨر ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن اﻝﻌز اﻝﻤﻘدﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن أﺒﻲ ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﻌﻤر‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ‬
‫اﷲ ﺒن ﻤﺤﻤد اﻝﺸﻴﺒﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻏﻴﻼن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن‬
‫إﺒراﻫﻴم اﻝﺸﺎﻓﻌﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن اﻝﻬﻴﺜم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻋﺒﺎس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﻴب ﺒن أﺒﻲ ﺤﻤزة‪ ،‬ﻋن ﻤﺤﻤد ﺒن اﻝﻤﻨﻜدر‪،‬‬
‫ﻀوِء ِﻤ ‪‬ﻤﺎ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﺘَْر ُ‬ ‫آﺨر اﻷَﻤرﻴ ِن ِﻤن رﺴ ِ ِ‬
‫ِ‬
‫ك اْﻝ ُو ُ‬ ‫ول اﷲ َ‬ ‫ﺎن َ ْ َ ْ ْ َ ُ‬ ‫ﻋن ﺠﺎﺒر ﺒن ﻋﺒد اﷲ رﻀﻲ اﷲ ﻋﻨﻬﻤﺎ ﻗﺎل‪َ :‬ﻜ َ‬
‫ﻤﺴ ِ‬
‫‪‬ت اﻝ‪‬ﻨ ُﺎر‪.‬‬ ‫َ‬
‫‪٢٤٨‬‬ ‫‪٢٤٧‬‬ ‫‪٢٤٦‬‬
‫ﻋن ﻋﻤرو ﺒن ﻤﻨﺼور‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫ﻋن ﻤوﺴﻰ ﺒن ﻋﻤران اﻝرﻤﻠﻲ‪،‬‬ ‫ﻫذا ﺤدﻴث ﺼﺤﻴﺢ اﻹﺴﻨﺎد رواﻩ أﺒو داود‬
‫ﻜﻼﻫﻤﺎ ﻋن ﻋﻠﻲ ﺒن ﻋﻴﺎش ﺒﻪ ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ ﻝﻬﻤﺎ‪.‬‬
‫‪٢٤٩‬‬
‫أﺨو أﺤﻤد اﻝﻤﺘﻘدم ذﻜرﻩ‪ ،‬ﺴﻤﻊ ﻤن أﺒﻲ اﻝﺒرﻜﺎت‬ ‫‪ .٧٤‬أﺒو ﺒﻜر ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻝﻜرﺘﺎﻨﻲ‬
‫ﺒن اﻝﻨﺤﺎس‪ ،‬واﻝﻨﺠﻴب اﻝﺤراﻨﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺘﺎﺴﻊ ﻋﺸرﻴن ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ‬
‫‪٢٥٠‬‬
‫ﻤﺎﺌﺔ‪...‬‬
‫]‪/٢٤‬ب[‬
‫‪ .٧٥‬أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝزﺒﻴدي ﺘﻘﻲ اﻝدﻴن ﺒن اﻝﻌﻔﻴف اﻹﻴﺎدي اﺒن ﺨطﻴب ﺒﻴت‬
‫‪٢٥١‬‬
‫ﺴﻤﻊ ﻤن داود وﻴوﺴف اﺒﻨﻲ ﺨطﻴب ﺒﻴت اﻵﺒﺎر وﻫو ﻓﻲ اﻝﺨﺎﻤﺴﺔ ﻓﻲ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن‬ ‫اﻵﺒﺎر‪،‬‬
‫وﺴﺘﻤﺎﺌﺔ اﻝراﺒﻊ ﻤن اﻝﺤﻨﺎﺌﻴﺎت‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺴﺎﺒﻊ رﺠب ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺨطﻴب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ داود ﺒن ﻋﻤر اﻝﺨطﻴب‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم‬
‫اﻝﺨﺸوﻋﻲ‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن أﺤﻤد اﻷﻜﻔﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﻤﺤﻤد اﻝﺠﻨﺎﺒﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن‬
‫ﻋﺜﻤﺎن اﻝﺴﻠﻤﻲ‪ ،‬ﻗﺎل‪ :‬ﻗرئ ﻋﻠﻰ أﺒﻲ أﺤﻤد ﺤﺎﺘم ﺒن ﻋﺒد اﷲ ﺒن ﺤﺎﺘم‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝرﺒﻴﻊ ﺒن ﺴﻠﻴﻤﺎن‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻨﻌﻴم ﺒن ﺤﻤﺎد‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﻋﻴﺴﻰ ﺒن ﻴوﻨس‪ ،‬ﻋن َﺤ ِرﻴز ﺒن ﻋﺜﻤﺎن‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﺠﺒﻴر ﺒن ﻨﻔﻴر‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﻋوف ﺒن ﻤﺎﻝك‬
‫َﻋظَ ُﻤ َﻬﺎ ِﻓﺘَْﻨﺔٌ َﻋﻠَﻰ أُ ‪‬ﻤﺘِﻲ‬
‫ﻴن ِﻓ ْرﻗَﺔً‪ ،‬أ ْ‬ ‫ِ‬ ‫ق أُ ‪‬ﻤ ِﺘﻲ َﻋﻠَﻰ ﺒِ ْ‬
‫ﻀ ٍﻊ َو َﺴ ْﺒﻌ َ‬ ‫اﻷﺸﺠﻌﻲ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﺘَ ْﻔﺘَ ِر ُ‬
‫‪٢٤٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٥٩) ٤٣٩-٤٣٨/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٧١‬‬
‫‪ ٢٤٦‬ﺴﻨن أﺒﻲ داود ‪.٩٨/١‬‬
‫‪ Q‬أ ‪ 1‬و)= ن ) ل أ و ; ران ا ر & ‪.‬‬ ‫‪ ٢٤٧‬ا‬
‫‪ ٢٤٨‬ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.١٠٨/١‬‬
‫‪٢٤٩‬‬
‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺼواﺒﻪ )اﻝﻜﻠوﺘﺎﺘﻲ( وﻫو اﻷﺼﺢ ﻜﻤﺎ ورد ﻓﻲ ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٠٥) ٤٥٠/١‬؛ اﻝﺼﻔدي‪،‬‬
‫اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪.١٥٠/١٠‬‬
‫‪٢٥٠‬‬
‫‪٢٥١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٢٢٨) ٤٥٧/١‬‬
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‫ِ‪‬‬ ‫ِ‬ ‫ِ‬
‫ور ﺒِﺄََرآﺌ ِﻬ ْم ﻓَ ُﻴﺤﻠ َ‬
‫‪٢٥٢‬‬
‫أﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ إﺴﺤﺎق ﺒن ﻴﺤﻴﻰ ﺒن إﺴﺤﺎق اﻵﻤدي‬ ‫ﻼ َل‪«.‬‬
‫ون ا ْﻝ َﺤ َ‬
‫ون ا ْﻝ َﺤَرَام َوُﻴ َﺤ‪‬رُﻤ َ‬ ‫اﻵﻤ َ‬
‫ون ُ‬‫ﻴﺴ َ‬
‫َﻗ ْوٌم َﻴﻘ ُ‬
‫إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن ﺨﻠﻴل‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ ُﺒ َرﻴد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤود ﺒن إﺴﻤﺎﻋﻴل‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد أﺨﺒرﻨﺎ‬
‫‪٢٥٣‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﻨﻌﻴم ﺒن ﺤﻤﺎد ﻨﺤوﻩ‪.‬‬ ‫ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ‪...‬‬
‫روى اﺒن ﻤﺎﺠﺔ ﺒﻌﻀﻪ ﻋن ﻴﺤﻴﻰ ﺒن ﻋﺜﻤﺎن ﺒن ﺼﺎﻝﺢ ﻋن ﻨﻌﻴم ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪ .٧٦‬أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن اﻝرﻀﻲ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺠﺒﺎر اﻝﻤﻘدﺴﻲ اﻝﺼﺎﻝﺤﻲ‬
‫‪٢٥٤‬‬
‫وﻝـد ﺴـﻨﺔ إﺤـدى وﺨﻤﺴـﻴن وﺴـﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒـﺎ‪ ،‬وﺤﻀـر ﻋﻠـﻰ ﺨطﻴـب ﻤـردا ﻋـدة أﺠـزاء ﻤﻨﻬـﺎ ﻤﺸـﻴﺨﺘﻪ وﺴداﺴـﻴﺎت‬ ‫اﻝﻘطﺎن‪،‬‬
‫اﻝرازي وﻤﺸﻴﺨﺘﻪ وﺜﺎﻨﻲ اﻝطﻬﺎرة ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬واﻝﺠﻤﻌﺔ ﻝﻪ وﺠزء اﺒن ﻓﻴل‪ ،‬وﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن ﻤﺴﻨد أﺒﻲ ﻴﻌﻠـﻰ اﻝﻤوﺼـﻠﻲ‪،‬‬
‫واﻝﺴﻴرة ﻻﺒن ﻫﺸﺎم‪ ،‬واﻷول واﻝﺜﺎﻨﻲ ﻤـن زﻴـﺎدات ﻋـواﻝﻲ ﻤﺎﻝـك ﻝ ازﻫـر ﺒـن طـﺎﻫر وﻏﻴـر ذﻝـك‪ ،‬وﺴـﻤﻊ ﻤـن إﺒـراﻫﻴم ﺒـن ﺨﻠﻴـل‬
‫وﻤﻨـﻪ وﻤـن اﺒـن ﻋﺒـد اﻝـداﺌم ﺠـزء اﺒـن اﻝﻔـرات وﻤـن ﺨطﻴـب ﻤـردا واﺒـن ﻋﺒـد اﻝـداﺌم ﺠـزء أﻴـوب‪ ،‬وﻤـن‬ ‫‪٢٥٥‬‬
‫ﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴـ ِﻬر‬
‫ﻋﺒــد اﷲ اﻝﺨﺸــوﻋﻲ وﻤﺤﻤــد وﻋﺒــد اﻝﺤﻤﻴــد اﺒﻨــﻲ ﻋﺒــد اﻝﻬــﺎدي وﻏﻴــر ﻫــؤﻻء‪ ،‬وأﺠــﺎز ﻝــﻪ ﻤﺤﻤــد ﺒــن أﻨﺠــب وﺴــﺒط اﻝ ‪‬ﺴــﻠﻔﻲ‬
‫وﺠﻤﺎﻋــﺔ‪ ،‬وﺤـ ‪‬دث‪ ،‬وﻜــﺎن دﻴﻨــﺎ ﻤــن أﻫــل اﻝﻘـرآن‪ّ ،‬‬

‫ﻋﻤــر طــوﻴﻼ‪ ،‬وﺘﻔـ ّـرد ﺒﻜﺜﻴــر ﻤــن ﻤروﻴﺎﺘــﻪ‪ .‬ﺘــوﻓﻲ ﻓــﻲ ﺠﻤــﺎدى اﻵﺨـرة ﺴــﻨﺔ‬
‫ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن اﻝرﻀﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﺨﻠﻴل وأﺤﻤد ﺒن ﻨﻌﻤﺔ‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺴن ﺒن أﺤﻤد أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﷲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﻌﻔر‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن اﻝﻔرات‪ ،‬أﺨﺒرﻨﺎ ]‪/٢٥‬أ[ ﻋﺒد اﷲ‬
‫ﺒن ﻴزﻴد‪ ،‬ﻋن ﺴﻌﻴد ﺒن أﺒﻲ أﻴوب‪ ،‬ﻋن ﻴزﻴد ﺒن أﺒﻲ ﺤﺒﻴب‪ ،‬ﻋن ﺴوﻴد ﺒن ﻗﻴس‪ ،‬ﻋن ﻤﻌﺎوﻴﺔ ﺒن ُﺤ َد ْﻴ ٍﺞ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ِ» :‬إن َﻜﺎن ِﻓﻲ َﺸﻲ ٍء ِﺸ َﻔﺎء َﻓ َﺸرﺒﺔُ ﻋﺴ ٍل أَو َﺸر َ ِ ٍ‬
‫َن‬
‫ب أْ‬ ‫طﺔُ ﻤ ْﺤ َﺠم‪ ،‬أ َْو َﻜ ‪‬ﻴﺔُ َﻨ ٍﺎر َوﻻَ أ َ‬
‫َﺤ ‪‬‬ ‫ٌ َْ َ َ ْ ْ‬ ‫ْ‬ ‫ْ َ‬
‫َأ ْﻜﺘَ ِو َ‬
‫ي‪«.‬‬
‫‪٢٥٧‬‬ ‫‪٢٥٦‬‬
‫ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫ﻋن ﻋﺒﻴد اﷲ ﺒن ﻓﻀﺎﻝﺔ ﻋن ﻋﺒﻴد اﷲ ﺒن ﻴزﻴد‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ‬
‫‪٢٥٨‬‬
‫وﻝد ﻓﻲ ﺴﺎدس ذي اﻝﻘﻌدة ﺴﻨﺔ ﺨﻤس‬ ‫‪ .٧٧‬أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻨﺘر اﻝ ‪‬ﺴﻠَﻤﻲ‪،‬‬
‫وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وأﺠﺎز ﻝﻪ ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ واﻝزﻜﻲ اﻝﻤﻨذري‪ ،‬واﻝﺸﻴﺦ ﻋز اﻝدﻴن اﺒن ﻋﺒد اﻝﺴﻼم‪ٕ ،‬واﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وﺴﺒط‬
‫اﺒن اﻝﺠوزي‪ ،‬وﺨطﻴب ﻤردا‪ ،‬واﺒن أﺒﻲ اﻝﻔﻬم‪ ،‬وﻋﺒد اﷲ ﺒن اﻝﺨﺸوﻋﻲ‪ ،‬وﻋﺒد اﻝﺤﻤﻴد وﻤﺤﻤد اﺒﻨﺎ ﻋﺒد اﻝﻬﺎدي‪ ،‬وﻋﺒد‬
‫‪ ٢٥٢‬ا (م‪ ،‬ا ) درك ‪٥٤٧/٣‬؛ ا ط را ‪ ،‬ا "<م ا ( ر ‪٤١٥/١٢‬؛ ﻨور اﻝدﻴن ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر اﻝﻬﻴﺜﻤﻲ‪ ،‬ﻤﺠﻤﻊ اﻝزواﺌد وﻤﻨﺒﻊ اﻝﻔواﺌد‬
‫)ﺒﻴروت‪ :‬دار اﻝﻔﻜر‪ .٤٣٠/١ ،(١٩٩١ ،‬ﻗﺎل اﻝﻬﻴﺜﻤﻲ‪ " :‬رواﻩ اﻝطﺒراﻨﻲ ﻓﻲ اﻝﻜﺒﻴر واﻝﺒزار ورﺠﺎﻝﻪ رﺠﺎل اﻝﺼﺤﻴﺢ‪".‬‬
‫ل‪.‬‬ ‫‪ ٢٥٣‬ض‬
‫‪ ٢٥٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(١٢٣٤) ٤٥٩/١‬اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٥٨/١٠‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٤٩/٢‬؛ اﺒن‬
‫اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١١٧-١١٦/٦‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٠٨-٢٠٧/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤١٦/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪-٥٣٨‬‬
‫‪.٥٤٢‬‬
‫‪ ٢٥٥‬أﺒو ﻤﺴﻬر ﻋﺒد اﻷﻋﻠﻰ ﺒن ﻤﺴﻬر‪.‬‬
‫‪ ٢٥٦‬ا ) > ‪ ،‬ا ) ن ا ( رى ‪.٩٦/٧‬‬
‫‪ Q‬أ ‪ ; 1‬د ‪ J‬ن ز د‪ ،‬و س ; د ‪.J‬‬ ‫‪ ٢٥٧‬ا‬
‫‪ ٢٥٨‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٢٣) ٤٥٦/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٦٦/١٠‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.١١٧/٦‬‬
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‫اﻝﻐﻨﻲ ﺒن َﺒﻨِ ْﻴن‪ ،‬وﺤ ‪‬دث ﻜﺜﻴ ار ﺒﻬذﻩ اﻹﺠﺎزة‪ ،‬وﻝم ﻴوﺠد ﻝﻪ ﺸﻲء ﻤن اﻝﻤﺴﻤوع‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ ﺜﺎﻤن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻤﺎن‬
‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻨﺘر اﻝﺴﻠﻤﻲ إﺠﺎزة‪ ،‬وﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ﺴﻤﺎﻋﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻋﺒد‬
‫اﻝﻐﻨﻲ ﺒن ﺒﻨﻴن اﻝﻤﺼري إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺒﺎﺌل ﻋﺸﻴر ﺒن أﺤﻤد اﻝﻤزارع‪ ،‬أﺨﺒرﻨﺎ ُﻤ ْرِﺸد ﺒن ﻴﺤﻴﻰ ﺒن اﻝﻘﺎﺴم‪ ،‬وﻤﺤﻤد‬
‫ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم اﻝرازي‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻤﺤﻤد اﻝﻘﻬﺴﺘﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن‬
‫طّﻴن‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫ﻋﻠﻲ ﺒن ﺤﺴﺎن ﺒن اﻝﻘﺎﺴم ﺒن اﻝﻔﻀل ﺒن ﺤﺴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﺴﻠﻴﻤﺎن اﻝﺤﻀرﻤﻲ ُﻤ َ‬
‫ﺒﻜر ﻫو اﺒن أﺒﻲ ﺸﻴﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ وﻜﻴﻊ‪ ،‬ﻋن ﺴﻔﻴﺎن‪ ،‬ﻋن أﺒﻲ إﺴﺤﺎق‪ ،‬ﻋن ﻫﺎﻨﺊ ﺒن ﻫﺎﻨﺊ‪ ،‬ﻋن ﻋﻠﻲ ﻗﺎل‪ :‬ﺠﺎء ﻋﻤﺎر‬
‫‪٢٥٩‬‬ ‫طﻴ ِ‬
‫‪‬ب‪«.‬‬ ‫إﻝﻰ اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻓﻘﺎل‪» :‬ﻤرَﺤًﺒﺎ ﺒِﺎﻝط‪‬ﻴ ِ‬
‫‪‬ب ا ْﻝ ُﻤ َ‬ ‫َْ‬
‫‪٢٦٠‬‬
‫أﺠﺎز ﻝﻪ اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺠب ﺴﻨﺔ ﺨﻤس‬ ‫‪ .٧٨‬أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ُﺴ ْﻨﻘُر اﻝﻌﺎدﻝﻲ‪،‬‬
‫‪٢٦١‬‬
‫وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺸﻌﺒﺎن أو رﻤﻀﺎن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٢٥‬ب[‬
‫‪٢٦٢‬‬
‫‪ .٧٩‬أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن ﻤوﺴﻰ ﺒن اﻝﻨﻌﻤﺎن‪...‬‬
‫‪٢٦٣‬‬
‫ﺴﻤﻊ أﻜﺜر‬ ‫‪ .٨٠‬أﺒو ﺒﻜر ﺒن ﻴوﺴف ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﺜﻤﺎن اﻝﻨﺸﺎﺌﻲ اﻝﺸﻴﺦ ﻋﻔﻴف اﻝدﻴن‪،‬‬
‫‪٢٦٤‬‬
‫ﺴﻨن أﺒﻲ داود ﻤن اﻝﻨﺠﻴب وﺴﻤﻊ ﻤﻨﻪ ﻤن ﻤﺸﻴﺨﺘﻪ وﻤن ﻤواﻓﻘﺎﺘﻪ‪...‬‬
‫‪٢٦٥‬‬
‫وﺼﻠ‪‬ﻲ ﻋﻠﻴﻪ ﻴوم اﻝﺴﺒت اﻝﺘﺎﺴﻊ ﻤن ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﺘوﻓﻲ ﻋﻨد آذان اﻝﻤﻐرب‪ُ ،‬‬
‫‪ .٨١‬أﺒو ﺒﻜر ﺒن ﻴوﺴف ﺒن ﻋﺒد اﻝﻌظﻴم ﺒن ﻴوﺴف ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن داود اﻝﻤﻨذري‬
‫‪٢٦٦‬‬
‫ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺤ ‪‬دث ﻜﺜﻴ ار‪ .‬ﻤﺎت ﻓﻲ ﺴﺎدس ﺼﻔر‬ ‫ﺼ‪‬ﻨﺎج ﻜﻤﺎل اﻝدﻴن‪،‬‬
‫اﻝﻤﺼري ﻋرف ﺒﺎﺒن اﻝ ‪‬‬
‫ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٢٥٩‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪٦٦٨/٥‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٥٢/١‬؛ ﻤﺴﻨد أﺤﻤد ‪١٩٦/٢‬؛ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻋﻤرو ﺒن ﻋﺒد اﻝﺨﺎﻝق اﻝﺒ ازر‪ ،‬ﻤﺴﻨد اﻝﺒزار‪ ،‬ﺘﺤﻘﻴق‬
‫ﻤﺤﻔوظ اﻝرﺤﻤن زﻴن اﷲ وﻋﺎدل ﺒن ﺴﻌد وﺼﺒري ﻋﺒد اﻝﺨﺎﻝق اﻝﺸﺎﻓﻌﻲ )اﻝﻤدﻴﻨﺔ اﻝﻤﻨورة‪ :‬ﻤﻜﺘﺒﺔ اﻝﻌﻠوم واﻝﺤﻜم‪٢١٣/٢ ،(٢٠٠٩ ،‬؛ ﻤﺤﻤد ﺒن‬
‫إﺴﻤﺎﻋﻴل أﺒو ﻋﺒداﷲ اﻝﺒﺨﺎري‪ ،‬اﻷدب اﻝﻤﻔرد‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ )ﺒﻴروت‪ :‬دار اﻝﺒﺸﺎﺌر اﻹﺴﻼﻤﻴﺔ‪.٣٥٦/١ ،(١٩٨٩ ،‬‬
‫‪٢٦٠‬‬
‫ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪٢٦١‬‬
‫‪٢٦٢‬‬
‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪٢٦٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٦٠) ٤٦٩/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪.١٥٢/١‬‬
‫‪٢٦٤‬‬
‫‪٢٦٥‬‬
‫‪٢٦٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٦٣) ٤٦٩/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٥١/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٥٥-٣٥٤/٢‬‬
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‫‪٢٦٨‬‬ ‫ﺼ‪‬ﻨﺎج إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻻﺤق ﺒن أﺒﻲ اﻝﻜرم اﻷَرﺘَ ِ‬
‫ﺎﺤ ّﻲ‪...٢٦٧‬‬ ‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن ﻴوﺴف ﺒن ﻋﺒد اﻝﻌظﻴم اﻝ ‪‬‬
‫ْ‬
‫]‪/٢٦‬أ[‬
‫اﻝﺘﺎء‬
‫‪٢٦٩‬‬
‫ﺴﻤﻊ ﻤن اﺒن اﻝﺒﺨﺎري ﺠزء اﺒن زﺒﺎن وﺤ ‪‬دث‪.‬‬ ‫‪ .٨٢‬ﺘﻤﻴم ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﺎزم ﺒﺎﻝﺤﺎء اﻝﻤﻬﻤﻠﺔ اﻝﺼﺎﻝﺤﻲ اﻝﺤﻤﺎﻤﻲ‪،‬‬
‫‪٢٧٠‬‬
‫ﺘوﻓﻲ ﻓﻲ رﺒﻴﻊ اﻷول ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫اﻝﺤﺎء اﻝﻤﻬﻤﻠﺔ‬
‫‪٢٧١‬‬
‫ﺴﻤﻌت ﻤن‬ ‫‪ .٨٣‬ﺤﺒﻴﺒﺔ ﺒﻨت اﻝزﻴن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم أم ﻤﺤﻤد اﻝﻤﻘدﺴﻴﺔ‪،‬‬
‫ﺨطﻴب ﻤردا‪ ،‬واﺒن ﻋﺒد اﻝداﺌم‪ ،‬وأﺠﺎز ﻝﻬﺎ ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬وﺠﻤﺎﻋﺔ‪ ،‬وﺘوﻓﻴت ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ ﺤﺒﻴﺒﺔ ﺒﻨت اﻝزﻴن إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻬﺎ اﻝذﻫﺒﻲ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺨطﻴب‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ‬
‫ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن اﻝﻤﺸرف‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻨﻔﻴس‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻓﻴل‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن اﻝﺤﺴن‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﺒن اﻝﻤﺒﺎرك‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺎﻝك ﻋن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬ﻋن ﺴﻌﻴد ﺒن ﻴﺴﺎر‪ ،‬ﻋن أﺒﻲ‬
‫ُظﻠ‪‬ﻬُ ْم ِﻓﻲ ِظﻠ‪‬ﻲ‬
‫ﻫرﻴرة‪ ،‬ﻋن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎل‪» :‬ﻴﻘُو ُل اﷲ ﻴوم ا ْﻝ ِﻘﻴﺎﻤ ِﺔ أ َْﻴن ا ْﻝﻤﺘَﺤﺎﺒ‪‬ون ﺒِﺠ َﻼِﻝﻲ‪ ،‬ا ْﻝﻴوم أ ِ‬
‫َْ َ‬ ‫َ َْ َ َ َ َ ُ َ َ َ‬ ‫َ‬
‫َﻴ ْوَم َﻻ ِظ ‪‬ل ِإ ‪‬ﻻ ِظﻠ‪‬ﻲ‪... «.‬‬
‫‪٢٧٣ ٢٧٢‬‬
‫]‪/٢٦‬ب[‬
‫ﻤن اﺴﻤﻪ اﻝﺤﺴن‬
‫‪ .٨٤‬اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﺴﻴﻨﻲ ﺒدر اﻝدﻴن أﺒو ﻤﺤﻤد اﻹﻤﺎم ﺘﺎج اﻝﺸرف ﻋز‬
‫‪٢٧٤‬‬
‫اﻝﻤزة اﻝﺴﺎﺒﻊ ﻤن ﺤدﻴث ﺸﻴﺒﺎن ﺒن ﻓروخ وﻤن اﻝﻌز اﻝﺤراﻨﻲ ﻤﺸﻴﺨﺘﻪ‪ ،‬وﺤ ‪‬دث ﻫو وأﺒوﻩ‬
‫اﻝدﻴن‪ ،‬ﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬
‫وﺠدﻩ‪ ،‬وﻜﻠﻬم ُوﻝ‪‬وا ﻨﻘﺎﺒﺔ اﻷﺸراف ﺒﺎﻝدﻴﺎر اﻝﻤﺼرﻴﺔ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴت وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻝﻴﻠﺔ اﻝﺴﺎدس واﻝﻌﺸرﻴن‬
‫‪٢٧٥‬‬
‫ﻤن رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺜﻼث وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻲ اﻝﻤﺼري اﻝﺤﻨﺒﻠﻲ‪ .‬اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٠٠/٢‬‬ ‫ِ‬

‫ﻻﺤق ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻗﺎﺴم اﻷ َْرﺘَﺎﺤ ّ‬
‫‪٢٦٧‬‬
‫‪ّ ٢٦٨‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬

‫‪٢٦٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٤٢٢) ٥٢٠/١‬‬
‫‪٢٧٠‬‬
‫‪٢٧١‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٤٧٩) ٦-٥/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢١٩/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٦٠-٥٥٣‬؛‬
‫اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٣٣/١١‬؛ ﺼﻼح اﻝدﻴن ﺨﻠﻴل ﺒن أﻴﺒك اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر وأﻋوان اﻝﻨﺼر‪ ،‬ﺘﺤﻘﻴق ﻋﻠﻲ أﺒو زﻴد وﻨﺒﻴل أﺒو‬
‫ﻋﻤﺸﺔ وﻤﺤﻤد ﻤوﻋد وﻤﺤﻤود ﺴﺎﻝم ﻤﺤﻤد )ﺒﻴروت‪ :‬دار اﻝﻔﻜر اﻝﻤﻌﺎﺼر‪.١٨١-١٨٠/٢ ،(١٩٩٨ ،‬‬
‫‪٢٧٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٩٨٨/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪١٦٨/١٤‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٣٣٤/٢‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٣٩٣/١٠‬؛‬
‫‪٢٧٣‬‬
‫‪٢٧٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٤٩٧) ١٢/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٥٠٠/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٢٦/١‬‬
‫‪137‬‬
‫‪ .٨٥‬اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻌﻤﺎد اﻝﻜﺎﺘب اﻝﻘرﺸﻲ ﻜذا ﻜﺘب ﺒﺨطﻪ‬
‫ﻋزﻴز اﻝدﻴن أﺒو ﻤﺤﻤد اﻷﺼﺒﻬﺎﻨﻲ اﻷﺼل ﺜم اﻝدﻤﺸﻘﻲ‪ ٢٧٦،‬أﺠﺎز ﻝﻪ أﺒو ﻋﻠﻲ اﻝﺒﻜري‪ٕ ،‬واﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬واﻝﺸﻴﺦ أﺒو‬
‫ﻋﺒد اﷲ اﻝﻴوﻨﻴﻨﻲ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﺨﺎﻝد اﻝﻨﺎﺒﻠﺴﻲ‪ ،‬واﺒن اﻷوﺤد‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪ ٢٧٧،‬وﻏﻴرﻫم وﻜﺎن ﻜﺎﺘﺒﺎ‬
‫‪٢٧٨‬‬
‫ﺒدﻴوان اﻝﺨزاﻨﺔ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻼث وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ وﻤﺎت ﻓﻲ ﻋﺎﺸر ﺸوال ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻤن اﺴﻤﻪ اﻝﺤﺴﻴن‬
‫‪ .٨٦‬اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﺴﻴد اﻝﻜل ﺒن أﻴوب ﺒن أﺒﻲ ﺼﻔرة اﻷزدي اﻝﻤﺼري ﻨﺠم اﻝدﻴن‬
‫‪٢٧٩‬‬
‫ﺴﻤﻊ ﻤن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺨﺎﻝق ﺒن طرﺨﺎن اﻷرﺒﻌﻴن‬ ‫اﻝﻤﻌروف ﺒﺎﻷﺴواﻨﻲ وﺒﺎﺒن أﺒﻲ ﺸﻴﺨﺔ وﻫو أﺨو زﺒﻴر‪،‬‬
‫اﻝﻤﺸﺘﻤﻠﺔ ﻋﻠﻰ طﺒﻘﺎت اﻷرﺒﻌﻴن ﻻﺒن اﻝﻤﻔﻀل‪ ،‬وﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن اﺒن اﻝﻌﻤﺎد ﺠزءا ﻤن ﺘﺄﻝﻴﻔﻪ‪ ،‬وﻤن ﻤﺤﻤد ﺒن‬
‫اﻝﺨﻠَ ِﻌﻴ‪‬ﺎت‪ ٢٨٠‬وﻤن ﻏﻴرﻫم‪ .‬وأﺠﺎز ﻝﻪ ﺠﻤﺎﻋﺔ ﻤﻨﻬم ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤؤﻤن اﻝﺼوري‪،‬‬
‫اﻝﺤﺴﻴن اﻝﻔوي اﻝﺨﻤﺴﺔ اﻷول ﻤن ِ‬
‫ٕواﺴﻤﺎﻋﻴل ﺒن ﻝوز ﺒن ﻗﻤر ٕواﺒراﻫﻴم ﺒن ﻋﻠﻲ اﻝواﺴطﻲ وﻏﻴرﻫم‪ .‬وﻜﺎن إﻤﺎﻤﺎ ﻓﻲ اﻝﻔﻘﻪ واﻝﻘراءات واﻝﻌرﺒﻴﺔ واﻝﺘﻌﺒﻴر‪،‬‬
‫ﻤﻼزﻤﺎ ﻝﺸﻐل اﻝطﻠﺒﺔ‪ ،‬أﻋﺎد ﺒﺎﻝﻤدرﺴﺘﻴن اﻝﺸرﻴﻔﻴﺔ واﻝﻘطﺒﻴﺔ‪ ،‬ووﻝﻲ ﻤﺸﻴﺨﺔ ﻤدرﺴﺔ آل ﻤﻠك واﻨﺘﻔﻊ ﺒﻪ اﻝطﻠﺒﺔ‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ‬
‫اﻝﺨﻤﻴس ﺜﺎﻨﻲ ﺼﻔر ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٢٧‬أ[ أﺨﺒرﻨﺎ ﺤﺴﻴن ﺒن ﻋﻠﻲ إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ اﺒن طرﺨﺎن‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ‬
‫ﺒن اﻝﻤﻔﻀل اﻝﻔﻘﻴﻪ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن اﻝﻔﻀل اﻝﺜﻘﻔﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد‬
‫‪٢٨١‬‬
‫اﷲ ﺒن ﺒﺸران‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻌدان ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ‪ ،‬ﻋن ﻋﻤرو‪،‬‬
‫ث َﻋﻠَ ْﻴ ُﻜ ْم َﻋ َذ ًاﺒﺎ ِﻤ ْن‬
‫َن َﻴ ْﺒ َﻌ َ‬ ‫ﺴﻤﻊ ﺠﺎﺒر ﺒن ﻋﺒد اﷲ ﻴﻘول‪َ :‬ﻝ ‪‬ﻤﺎ َﻨَزَل ﻋَﻠﻰ اﻝﻨ‪‬ﺒِﻲ ﺼﻠ‪‬ﻰ اﷲ ﻋَﻠ ْﻴ ِﻪ وﺴﻠ‪‬م } ُﻗ ْل ﻫو َ ِ‬
‫اﻝﻘﺎد ُر َﻋَﻠﻰ أ ْ‬ ‫َُ‬ ‫ُ َ َََ‬ ‫َ‬ ‫َ‬
‫َﻋوُذ ﺒِ َو ْﺠ ِﻬ َك«‪} ،‬أ َْو َﻴ ْﻠﺒِ َﺴ ُﻜ ْم‬ ‫َﻋوُذ ﺒِ َو ْﺠ ِﻬك« }أ َْو ِﻤ ْن ﺘَ ْﺤ ِت أ َْر ُﺠِﻠ ُﻜ ْم{ َﻗ َ‬ ‫َﻓ ْوِﻗ ُﻜ ْم أ َْو ِﻤ ْن ﺘَ ْﺤ ِت أ َْر ُﺠِﻠ ُﻜ ْم{ َﻗ َ‬
‫‪٢٨٣‬‬ ‫‪٢٨٢‬‬
‫ﺎل‪» :‬أ ُ‬ ‫ﺎل‪» :‬أ ُ‬
‫َﻫ َو ُن أ َْو أ َْﻴ َﺴ ُر‪«.‬‬ ‫ض{‪ ٢٨٤‬ﻗﺎل‪َ » :‬ﻫﺎﺘَ ِ‬
‫ﺎن أ ْ‬ ‫ْس َﺒ ْﻌ ٍ‬
‫ﻀ ُﻜ ْم َﺒﺄ َ‬ ‫ِﺸَﻴ ًﻌﺎ َوُﻴ ِذ َ‬
‫ﻴق َﺒ ْﻌ َ‬
‫‪٢٨٦‬‬ ‫‪٢٨٥‬‬
‫ﻤن ﺤدﻴث اﺒن ﻋﻴﻴﻨﺔ‪.‬‬ ‫واﻝﺘرﻤذي‬ ‫رواﻩ اﻝﺒﺨﺎري‬
‫‪٢٧٥‬‬
‫‪٢٧٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٥٣٦) ٢٧-٢٦/٢‬‬
‫‪٢٧٧‬‬
‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط اﻝﻨﺎﺴﺦ‪" :‬ﺴﻤﻊ ﻤﻨﻪ اﻗﺘﻀﺎء اﻝﻌﻠم"‪.‬‬
‫‪٢٧٨‬‬
‫‪٢٧٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٦٠٢) ٦١-٦٠/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٦/١٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.١٢٠/٦‬‬
‫اﻝﺨﻠَ ِﻌﻲ اﻝﻤﺘوﻓﻲ ﺴﻨﺔ ‪١٠٩٨/٤٩٢‬ـ‪ .‬اﻨظر‪ :‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٧٤/١٩‬‬
‫ﻫﻲ ﻋﺸرون ﺠزءا ﻝﻠﻘﺎﻀﻲ أﺒﻲ اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴن ِ‬ ‫‪٢٨٠‬‬
‫‪ ٢٨١‬ﻫو ﻋﻤرو ﺒن دﻴﻨﺎر‪.‬‬

‫‪ ٢٨٢‬ا " م‪.٦٥ :‬‬
‫‪ ٢٨٣‬ا " م‪.٦٥ :‬‬
‫‪ ٢٨٤‬ا " م‪.٦٥ :‬‬
‫‪ ٢٨٥‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.٥٦/٦‬‬
‫‪138‬‬
‫‪ .٨٧‬اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﺎﻤد اﻝﺸﺎﻓﻌﻲ ﺤﻔﻴد اﻝﻌﻤﺎد‬
‫‪٢٨٧‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﺠد ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻋﺴﺎﻜر ﻓﻀﺎﺌل اﻝﺸﺎم ﻝﻠرﺒﻌﻲ‪ ،‬وﻤن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻋﻠﻲ‬ ‫اﻝﻜﺎﺘب‪،‬‬
‫ﺒن ﻋﺒد اﻝواﺤد ﻤﻐﺎزي ﻤوﺴﻰ ﺒن ﻋﻘﺒﺔ وﻤن ﻏﻴرﻫﻤﺎ‪ .‬وأﺠﺎز ﻝﻪ إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وأﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﻏﻴرﻫﻤﺎ‪.‬‬
‫وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ وﻏﻴرﻩ‪ ،‬وذﻜرﻩ ﻓﻲ ﻤﻌﺠﻤﻪ ﻓﻘﺎل‪ :‬رﺠل ﺠﻴد ﻤن ﻓﻘﻬﺎء اﻝﺸﺎﻓﻌﻴﺔ وﻤدرﺴﺘﻬم ﻜﺘب اﻝروﻀﺔ‬
‫ﺒﺨطﻪ واﺸﺘﻐل‪ .‬وﻝد ﻓﻲ ﺤﺎدي ﻋﺸرﻴن اﻝﻤﺤرم ﺴﻨﺔ ﺴﺒﻊ وﻗﻴل ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺴﺎدس رﺠب ﺴﻨﺔ ﺘﺴﻊ‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﻤﻘرئ ﻓﻲ ﻜﺘﺎﺒﻪ‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن أﺤﻤد ﺒن ﻤﻜﺘوم‪،‬‬
‫ٕواﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﺨﺸوﻋﻲ‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ اﻷﻜﻔﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫ﻋﻠﻲ اﻝﺤداد‪ ،‬أﺨﺒرﻨﺎ ﺘﻤﺎم ﺒن ﻤﺤﻤد‪ ،‬وأﺒو اﻝﻘﺎﺴم ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻤر ﺒن ﻨﺼر‪ ،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﺤﺒﻴب‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝرﺒﻴﻊ‪ ،‬أﺨﺒرﻨﺎ اﻝﺸﺎﻓﻌﻲ‪ ،‬أﺨﺒرﻨﺎ اﺒن ﻋﻴﻴﻨﺔ‪ ،‬ﻋن ﺴﻬﻴل ﺒن أﺒﻲ ﺼﺎﻝﺢ‪ ،‬ﻋن ﻋطﺎء ﺒن ﻴزﻴد‪ ،‬ﻋن ﺘﻤﻴم اﻝدارﻤﻲ‪ ،‬أن‬
‫ِِ‬ ‫ِ ِ ِ‬ ‫ﺼ ِ‪ِ ِ ِ ‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻴﺤﺔُ ﻝﻠﻪ َوِﻝﻜﺘَﺎﺒِﻪ َوِﻝَﻨﺒ‪‬ﻪ َِوﻷَﺌ ‪‬ﻤﺔ اْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫ﻴن‬ ‫ﻴﺤﺔُ اﻝ ‪‬د ُ‬
‫ﻴن اﻝ‪‬ﻨ َ‬ ‫ﻴﺤﺔُ اﻝ ‪‬د ُ‬
‫ﻴن اﻝ ‪‬ﻨﺼ َ‬ ‫اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ ،‬ﻗﺎل‪» :‬اﻝ ‪‬د ُ‬
‫ﻴن اﻝ ‪‬ﻨﺼ َ‬
‫‪٢٨٨‬‬
‫َو َﻋﺎ ‪‬ﻤﺘِ ِﻬ ْم‪«.‬‬
‫‪٢٩٠‬‬ ‫‪٢٨٩‬‬
‫ﺠزء‬ ‫ﺴﻤﻊ ﻤن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد‬ ‫‪ .٨٨‬اﻝﺤﺴﻴن ﺒن ﻴﺤﻴﻰ ﺒن ﺨﻠﻜﺎن اﻝﻤﻨﻌوت ﺒﺎﻝرﻜن‪،‬‬
‫اﺒن ﺠوﺼﺎء واﻝﺜﺎﻝث ﻤن ﺤدﻴث اﺒن رزﻴق‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة ودﻤﺸق‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﻘطب اﻝﺤﻠﺒﻲ واﻝﺒرزاﻝﻲ‪ ،‬ﺘوﻓﻲ ﺴﺎدس‬
‫ذي اﻝﺤﺠﺔ ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن ﻴﺤﻴﻰ ﺒن ﺤﺴﻴن ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ ﺒﻜر ﺒن ﺨﻠﻜﺎن إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز‬
‫ﺒن ﻋﺒد‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن ﻤﺤﻤد اﻝﺤﻨﺎﺌﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝوﻫﺎب‬
‫ﺒن اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻤﻴر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻜﺜﻴر ﺒن ﻋﺒﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺤرب‪ ،‬ﻋن اﻝزﺒﻴدي‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن ﺤﻤﻴد‬
‫ف ِﻤ ْﻨ ُﻜ ْم‪،‬‬
‫ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋوف‪ ،‬أن أﺒﺎ ﻫرﻴرة رﻀﻲ اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﺤَﻠ َ‬
‫ﺒﻪ‪ :‬ﺘَﻌ َ ِ‬ ‫ﺎﺤ ِ‬
‫ﺎل ﻝِﺼ ِ‬ ‫‪ ‬‬ ‫ﻓَﻘَ َ ِ ِ ِ ِ ‪ِ ‬‬
‫ﻀ ْﺄ‪«.‬‬
‫ﺎل أُﻗَﺎﻤ ْر َك‪َ ،‬ﻓْﻠَﻴﺘَ َو َ‬ ‫َ‬ ‫اﻝﻌ‪‬زى‪َ ،‬ﻓْﻠَﻴ ُﻘ ْل‪ :‬ﻻَ ِإﻝَ َﻪ ِإﻻ اﻝﻠﻪُ‪َ ،‬و َﻤ ْن ﻗَ َ َ‬
‫ﺎل ﻓﻲ َﺤﻠﻔﻪ ﺒِﺎﻝﻼت َو ُ‬
‫‪٢٩١‬‬
‫ﻋن ﻜﺜﻴر ﺒن ﻋﺒﻴد ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ‬
‫‪٢٨٦‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.٢٦٢/٥‬‬
‫‪٢٨٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٦٠٤) ٦٣/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٥١٦/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٧٠-٢٦٩/١‬؛ اﺒن اﻝﻌﻤﺎد‪،‬‬
‫ﺸذرات اﻝذﻫب ‪١٢٠/٦‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢١٣-٢١٢/١‬‬
‫‪٢٨٨‬‬
‫ورد ﺒﺄﻝﻔﺎظ ﻤﺸﺎﺒﻬﺔ ﻓﻲ‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪٧٥/١‬؛ ﺴﻨن أﺒﻲ داود ‪٢٨/٤‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٥٦/٧‬؛ ﻤﺴﻨد أﺤﻤد ‪١٤٨/٢٨‬؛ ﻤﺴﻨد اﻝﺒزار‬
‫‪٣٥٩/١٥‬؛ اﻝﻤﻌﺠم اﻷوﺴط ﻝﻠطﺒراﻨﻲ ‪.٤٢/٢‬‬
‫‪٢٨٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٦١٧) ٧١-٧٠/٢‬‬
‫‪ ٢٩٠‬اﻝﻜﻤﺎل ﺒن ﻋﺒد اﻝﺴﻴد أﺒو ﻨﺼر ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ .‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٣٣٨/٥‬‬
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‫‪٢٩٢‬‬
‫]‪/٢٧‬ب[‪...‬‬
‫]‪/٢٨‬أ[‬
‫‪٢٩٣‬‬
‫اﻝﺨﺎﻤس ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‪...‬‬
‫]‪/٢٨‬ب[‬
‫ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬
‫ﺒﻘﻴﺔ اﻝﺤﺎء‬
‫‪٢٩٤‬‬
‫أﺨت أﺤﻤد اﻝﻤﺘﻘدم ذﻜرﻩ‪ ،‬ﺤﻀرت ﻋﻠﻰ‬ ‫‪ .٨٩‬ﺤﻔﺼﺔ ﺒﻨت ﻋﺒﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﺒﺎس‬
‫‪٢٩٥‬‬
‫اﻝﻨﺠﻴب ﻤﺠﺎﻝس اﻝﺨﻼل‪ ،‬وﺤ ‪‬دﺜت‪ .‬ﻤﺎﺘت ﺘﺎﺴﻊ ﻋﺸر ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٢٩٦‬‬
‫‪ .٩٠‬ﺤﻤزة ﺒن أﺴﻌد ﺒن اﻝﻤظﻔر ﺒن اﻝﻘﻼﻨﺴﻲ اﻝﺼﺎﺤب ﻋز اﻝدﻴن أﺒو ﻴﻌﻠﻰ وأﺒو اﻝﻤظﻔر‪،‬‬
‫ﻗﺎل اﻝﺸﻴﺦ ﻜﻤﺎل اﻝدﻴن اﻝزﻤﻠﻜﺎﻨﻲ ﻓﻲ ﺤﻘﻪ‪ :‬ﻤن اﻝﺼدور اﻷﻋﻴﺎن وأرﺒﺎب اﻝﺒﻴوت اﻝﻜﺒﻴرة ﺒدﻤﺸق ﺘﻘدم ﻓﻲ اﻝدول وﺼﺤب‬
‫وﺘﻘدم ﻋﻠﻰ أﻋﻴﺎﻨﻬﺎ وﻜﺎن ﻤﺘﺠﻤﻼ ﻴﻔﻨﻲ ﻤﺎﻝﻪ ﻋﻠﻰ ﻗﻴﺎم‬
‫ﺘﻔرد ﺒﺎﻝﺼدارة واﻝرﺌﺎﺴﺔ ﻓﻲ ﺒﻠدﻩ ّ‬ ‫اﻷﻜﺎﺒر وﺘرﻗت ﺒﻪ اﻝﺤﺎل إﻝﻰ أن ّ‬
‫ﺠﺎﻫﻪ‪ .‬اﻨﺘﻬﻰ‪َ .‬وِﻝ َﻲ ﻨظر اﻝﺨﺎص واﻝوﻜﺎﻝﺔ ﺒدﻤﺸق ﺜم وﻝﻲ اﻝو ازرة ﺒﻬﺎ ﻓﻲ أواﺨر ﺴﻨﺔ ﻋﺸر وﺴﺒﻊ ﻤﺎﺌﺔ ﻓﺒﺎﺸرﻫﺎ أﻗل ﻤن‬
‫ﻨﺼف ﺴﻨﺔ ﺜم اﻨﻔﺼل ﻋﻨﻬﺎ‪ ،‬واﺴﺘﻤر ﻋﻠﻰ ﻋﺎدﺘﻪ ﻓﻲ رﺌﺎﺴﺘﻪ إﻝﻰ أن ﻤﺎت ﻓﻲ ﺴﺎدس ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن‬
‫‪٢٩٧‬‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻤوﻝدﻩ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﻗﻴل ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم أﻤﺎﻝﻲ اﺒن ﻤﻠّﺔ‬
‫وﻤن اﻝﻤﻘداد اﻝﻘﻴﺴﻲ‪ ،‬اﻷرﺒﻌﻴن ﻝﻠﺤﺎﻜم‪ ،‬وﻤن ﻤﺤﻤد وﻴﺤﻴﻰ اﺒﻨﻲ ﺘﻤﺎم ﺴﺒﺎﻋﻴﺎت اﺒن ﻤﻼﻋب واﻝﻤﺴﻠم ﺒن ﻋﻼق وﻏﻴرﻩ‬
‫ﺠزء اﻷﻨﺼﺎري‪ ،‬وأﺠﺎز ﻝﻪ ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺒن ﺨطﻴب اﻝﻘراﻓﺔ‪ ،‬وﻋﺒد اﷲ ﺒن ﺒرﻜﺎت اﻝﺨﺸوﻋﻲ‪ ،‬وﻋﺒد اﻝﻌزﻴز اﻝﻜﻔرطﺎﺒﻲ‬
‫وأﺒو ﻋﻠﻲ اﻝﺒﻜري واﻝﻔﻘﻴﻪ اﻝﻴوﻨﻴﻨﻲ وﺠﻤﺎﻋﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺤﻤزة ﺒن أﺴﻌد اﻝﻘﻼﻨﺴﻲ إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج‬
‫ﺒن ﻜﻠﻴب‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن ﻤﻠﺔ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‪ ،‬أﺨﺒرﻨﺎ ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﺤﺎق ﺒن‬
‫اﻝرزاق‪ ،‬أﺨﺒرﻨﺎ اﺒن ﺠرﻴﺞ‪ ،‬أﺨﺒرﻨﻲ اﺒن ﺸﻬﺎب ﻋن اﻝﻤﻼﻋﻨﺔ وﻋن اﻝﺴﻨﺔ ﻓﻴﻬﺎ‪ ،‬ﻋن ﺤدﻴث ﺴﻬل ﺒن‬
‫إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد ّ‬
‫‪٢٩١‬‬
‫ﺠﺎءت اﻝرواﻴﺎت ﻜﻠﻬﺎ ﺒﻠﻔظ ﻓﻠﻴﺘﺼدق ﺒدﻻ ﻤن ﻓﻠﻴﺘوﻀﺄ‪ ،‬اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٣٢/٨‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٢٦٧/٣‬؛ ﺴﻨن اﻝﺘرﻤذي‬
‫‪ ،١١٦/٤‬ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٧/٧‬‬
‫‪٢٩٢‬‬
‫ﺼﻔﺤﺔ ﺒﻴﻀﺎء ﻋﻠﻴﻬﺎ ﺨﺘم اﻝﻜﺘﺒﺨﺎﻨﺔ اﻝﺨدﻴوﻴﺔ اﻝﻤﺼرﻴﺔ‪.‬‬
‫‪٢٩٣‬‬
‫ﺒﺎﻗﻲ اﻝﺼﻔﺨﺔ ﻓراغ ﻋﻠﻴﻪ ﺨﺘم اﻝﻜﺘﺒﺨﺎﻨﺔ اﻝﺨدﻴوﻴﺔ اﻝﻤﺼرﻴﺔ‪.‬‬
‫‪٢٩٤‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٦٢٤) ٧٤/٢‬‬
‫‪٢٩٥‬‬
‫‪٢٩٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٧) ٧٦-٧٥/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٥١٩/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ ،١٧٧-١٧٦‬اﻝزرﻜﻠﻲ‪،‬‬
‫اﻷﻋﻼم ‪٢٧٧/٢‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﺒﺔ واﻝﻨﻬﺎﻴﺔ ‪٣١١-٣١٠/١٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٨٩/٦‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٢٩٩-٢٩٧/٢‬‬
‫‪٢٩٧‬‬
‫أﺒو ﻋﺜﻤﺎن إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن أﺤﻤد اﻷﺼﺒﻬﺎﻨﻲ اﻝﻤﺤﺘﺴب‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .١١١٥/٥٠٩‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٣٨١/١٩‬‬
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‫ت َر ُﺠ ًﻼ‬ ‫ﺴﻌد أﺨﻲ ﺒﻨﻲ ﺴﺎﻋدة‪ ،‬أن رﺠﻼ ﻤن اﻷﻨﺼﺎر ﺠﺎء اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ]‪/٢٩‬أ[ ﻋﻠﻴﻪ وﺴﻠم ﻓﻘﺎل‪ :‬ﻴﺎ رﺴو َل ِ‬
‫َرَْﻴ َ‬
‫اﷲ أَأ‬ ‫َ َ ُْ‬
‫آن ِﻤ ْن أ َْﻤ ِر‬
‫ﻋز َو َﺠ ‪‬ل ِﻓﻲ ّﺸﺄْﻨِ ِﻪ َﻤﺎ ُذ ِﻜَر ِﻓﻲ ا ْﻝﻘُْر ِ‬
‫ف َﻴ ْﻔ َﻌ ُل؟ َﻓﺄ َْﻨَزَل اﷲُ ‪‬‬ ‫اﻤَأرَﺘِ ِﻪ َرُﺠ ًﻼ أ ََﻴ ْﻘﺘُﻠُﻪُ َﻓﺘَ ْﻘﺘُﻠُ َ‬
‫وﻨﻪُ؟ أ َْم َﻜ ْﻴ َ‬ ‫َو َﺠ َد َﻤ َﻊ ْ‬
‫ا ْﻝ ُﻤ َﻼ َﻋَﻨ ِﺔ‪ ".‬اﻝﺤدﻴث‬
‫‪٢٩٨‬‬
‫اﻝرزاق ﻋن اﺒن ﺠرﻴﺞ‪.‬‬
‫ﻤن ﺤدﻴث ﻋﺒد ّ‬ ‫ﻤﺘﻔق ﻋﻠﻴﻪ‬
‫اﻝﺨﺎء اﻝﻤﻌﺠﻤﺔ‬
‫‪٢٩٩‬‬
‫‪ .٩١‬ﺨﺎﺘون ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻨﻘر وﺘﻠﻘب ﺴت اﻝﻤﻠوك‪...‬‬
‫ﻤن اﺴﻤﻬﺎ ﺨدﻴﺠﺔ‬
‫‪٣٠٠‬‬
‫ﺴﻤﻌت ﻋﻠﻰ اﺒن ﻋﻼق‬ ‫‪ .٩٢‬ﺨدﻴﺠﺔ ﺒﻨت إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ اﻝﻌﺴﻘﻼﻨﻲ اﻝﺤﻨﺒﻠﻲ أم ﻋﻠﻲ‪،‬‬
‫ﺴداﺴﻴﺎت اﻝرازي وﺤ ‪‬دﺜت‪ .‬ﻤﺎﺘت ﻓﻲ ﺘﺎﺴﻊ ﻋﺸر ﺼﻔر ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ ﺨدﻴﺠﺔ ﺒﻨت إﺒراﻫﻴم اﻝﻌﺴﻘﻼﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝطﺎﻫر إﺴﻤﺎﻋﻴل‬
‫ﺒن ﺼﺎﻝﺢ ﺒن ﻴﺎﺴﻴن‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﺤﺴﻴن‬
‫ﺒن ﻋﺒد اﻝﻌزﻴز إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ ﺒن ﺤﻤزة ﺒن ﻤوﻗﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم اﻝرازي‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻔﺎرﺴﻲ ﺒﻔﺴطﺎط ﻤﺼر‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﺒد اﷲ ﺒن اﻝﻔﻀل‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫ﺨﻠﻴﻔﺔ اﻝﻔﻀل ﺒن اﻝﺤﺒﺎب اﻝﺠﻤﺤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝوﻝﻴد ﺒن ﻫﺸﺎم اﻝﻘﺤذﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ َﺤ ِر ُﻴز ﺒن ﻋﺜﻤﺎن‪ ،‬ﻗﺎل‪ :‬ﺴﺄﻝت ﻋﺒد اﷲ ﺒن‬
‫ِ ِ ‪٣٠١‬‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م؟ ﻓَﺄ َْو َﻤﺄَ َﺒﻴ ِد ِﻩ ِإﻝَﻰ َﻋ ْﻨﻔَﻘَﺘﻪ‪.‬‬ ‫ِ‬
‫ﺎب َر ُﺴ ْو ُل اﷲ َ‬
‫َﺸ َ‬
‫ﺒُ ْﺴر أ َ‬
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‫ﻋن ﻋﺼﺎم ﻋن ﺤرﻴز ﻤﻨﻔردا ﺒﻪ‪ .‬ﻫـ‬ ‫رواﻩ اﻝﺒﺨﺎري‬
‫‪٣٠٤‬‬ ‫‪٣٠٣‬‬
‫اﻝﺘوزري‪.‬‬ ‫‪ .٩٣‬ﺨدﻴﺠﺔ ﺒﻨت ﻋﺜﻤﺎن ﺒن‪...‬‬
‫‪٢٩٨‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٥٤/٧‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٥٦٦/٢‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١١٢٩/١‬؛ ﺴﻨن أﺒﻲ داود ‪٦٨١/١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪١٤٣/٦‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ‬
‫‪٦٦٧/١‬؛ ﻤﺴﻨد أﺤﻤد ‪.٥٠٣/٣٧‬‬
‫‪٢٩٩‬‬
‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻬﺎ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪٣٠٠‬‬
‫ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻬﺎ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
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‫اﻝﻌﻨﻔﻘﺔ اﻝﺸﻌر اﻝذي ﻓﻲ اﻝﺸﻔﺔ اﻝﺴﻔﻠﻰ‪.‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٨٧/٤‬‬
‫‪٣٠٣‬‬
‫‪٣٠٤‬‬
‫ﻗﺎل اﺒن ﺤﺠر‪" :‬ظﺒﻴﺔ أم اﻝرﻤﺎل ﺒﻨت اﻝﺸﻴﺦ ﻓﺨر اﻝدﻴن ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن اﻝﺘوزري‪ ...‬وﻜﺎﻨت ﺘﺴﻤﻰ أﻴﻀﺎ ﺨدﻴﺠﺔ وﺘﻠﻘب ﻀوء‬
‫اﻝﺼﺒﺎح‪ ...‬ﻤﺎﺘت ﻓﻲ أواﺨر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ".‬اﻨظر‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٢٠٩/٢ ،(٢٠٧٢) ٢٣٤/٢‬‬
‫)‪ .(١٩٨٦‬ﺘﻘول اﻝدﻜﺘورة أﻤﻴﻨﺔ ﻤﺤﻤد ﺠﻤﺎل اﻝدﻴن‪" ،‬وردت ﻓﻲ ﻤﻌﺠم ﻤرﻴم‪ :‬ﺨدﻴﺠﺔ ﺒن ﻋﻤر اﻝﺘورزي دون أن ﻴﺄﺘﻲ ﻝﻬﺎ ﺒﺘرﺠﻤﺔ‪ ".‬اﻝﻨﺴﺎء‬
‫اﻝﻤﺤدﺜﺎت ﻓﻲ اﻝﻌﺼر اﻝﻤﻤﻠوﻜﻲ ودورﻫن ﻓﻲ اﻝﺤﻴﺎة اﻷدﺒﻴﺔ واﻝﺜﻘﺎﻓﻴﺔ )اﻝﻘﺎﻫرة‪ :‬دار اﻝﻬداﻴﺔ ﻝﻠطﺒﺎﻋﺔ واﻝﻨﺸر واﻝﺘوزﻴﻊ‪ ،٣٨ ،(٢٠٠٣ ،‬ﻫﺎﻤش ‪.١‬‬
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‫]‪/٢٩‬ب[‬
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‫ﺤﻀرت ﻋﻠﻰ اﻝﻤﻌﻴن‬ ‫‪ .٩٤‬ﺨدﻴﺠﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ اﻝﻤدﻋوة ﺴت اﻝﺸﺎم‪،‬‬
‫اﻝدﻤﺸﻘﻲ ﻓﻲ اﻝراﺒﻌﺔ ﻤن أول اﻝﺨﺎﻤس ﻤن اﻝﻤﺠﺎﻝﺴﺔ‪ ،‬وﺴﻤﻌت ﻤن اﻝﺴداﺴﻴﺎت إﻝﻰ آﺨر اﻝﻌﺎﺸر ﻤﻨﻬﺎ‪ ،‬وﺤﻀرت ﻋﻠﻰ‬
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‫اﻝﻨﺠﻴب واﺒن ﻋﻼق‪ .‬ﻤﺎﺘت ﻓﻲ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
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‫‪ .٩٥‬ﺨدﻴﺠﺔ ﺒﻨت اﻝﻔﺨر ﻓﺨراور ﺒن ﻤﺤﻤد ﺒن ﻓﺨراور ﺒن ﻤﺤﻤود اﻝﻜﻨﺠﻲ أم اﻝﺨﻴر‪،‬‬
‫ﺤﻀرت ﻋﻠﻰ اﻝﻨﺠﻴب اﻝﺨﺎﻤس ﻤن ﻤواﻓﻘﺎﺘﻪ‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺤ ‪‬دﺜت‪ ،‬وأﺠﺎز ﻝﻬﺎ اﻝﻤﻌﻴن‪ ،‬واﺒن ﻋزون‪ ،‬واﺒن ﻋﻼق‪،‬‬
‫واﺒن ﻤﻀر‪ ،‬وآﺨرون‪ .‬ﻤوﻝدﻫﺎ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎﺘت ﻓﻲ ﺜﺎﻤن ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن‬
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‫وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫اﻝدال‬
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‫‪ .٩٦‬دﻋﻴن ﺒن ﻗراﻗوش اﻝظﺎﻫري وﻴدﻋﻰ ﻤﺤﻤدا‪...‬‬
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‫‪ .٩٧‬دﻨﻴﺎ ﺒﻨت اﻝﻤوﻓق ﻴوﺴف ﺒن ﺴﻠﻴﻤﺎن اﻝﻬﻜﺎري زوﺠﺔ اﻝﻜﻤﺎل ﻤﺤﻤد ﺒن أﺴﻌد اﻝﻘﺎﻴﺎﺘﻲ‪،‬‬
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‫ﺴﻤﻌت ﻤن اﻝﻨﺠﻴب ﺒﻌض اﻝﻤواﻓﻘﺎت‪ ،‬وﺤدﺜت‪ .‬ﺘوﻓﻴت ﻓﻲ ﺴﺎدس ﻋﺸرﻴن ﺸﻌﺒﺎن ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٣٠‬أ[‬
‫اﻝراء ﺨﺎل‬
‫اﻝزاي‬
‫اﻝﺨﺘَﻨﻲ‪ ٣١٢،‬ﺴﻤﻌت ﻤن إﺒراﻫﻴم ﺒن ﻤﻀر‪ ،‬وﻤن اﺒن ﻋزون‪،‬‬
‫زﻫرة ﺒﻨت ﻋﻤر ﺒن ﺤﺴﻴن ُ‬ ‫‪.٩٨‬‬
‫اﻝﺼﺤﻴﺢ أﻨﻪ ﻝم ﻴﺄت ﻝﻬﺎ ﺒﺘرﺠﻤﺔ ﻤﻔﺼﻠﺔ ﻓﻲ اﻝﻤﻌﺠم‪ ،‬وﻝﻜن ﻏﻴر اﻝﺼﺤﻴﺢ أن اﺴﻤﻬﺎ ﺨدﻴﺠﺔ ﺒﻨت ﻋﻤر ﺒل ﺨدﻴﺠﺔ ﺒﻨت ﻋﺜﻤﺎن‪ .‬اﻨظر ﻜذﻝك‪:‬‬
‫اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٦٤/٢‬؛ زﻴن اﻝدﻴن ﻋﻤر ﺒن ﻤظﻔر اﻝﺸﻬﻴر ﺒﺎﺒن اﻝوردي‪ ،‬ﺘﺎرﻴﺦ اﺒن اﻝوردي )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،(١٩٩٦ ،‬‬
‫‪٢٩٥/٢‬؛ ﻋﻤر رﻀﺎ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ﻓﻲ ﻋﺎﻝﻤﻲ اﻝﻌرب واﻹﺴﻼم )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.٣٧٤/٢ ،(١٩٨٣ ،‬‬
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‫ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻬﺎ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
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‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪ .٢٤٩/١‬أﺸﺎر اﺒن ﺤﺠر ﻓﻲ ﺘرﺠﻤﺔ ﻓﺎطﻤﺔ ﺒﻨت ﻓﺨراور أن ﻝﻬﺎ أﺨﺘﺎ ﺘﺴﻤﻰ ﺨدﻴﺠﺔ‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ‬
‫‪.٢٢٦/٣‬‬
‫‪٣٠٨‬‬
‫ﺒ ّﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
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‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٠١) ١٠٣/٢‬؛ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ‪.٤١٩/١‬‬
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‫وأﺒﻲ ﺒﻜر ﺒن ﻋﻠﻲ ﺒن ﻤﻜﺎرم اﻝراﺒﻊ واﻝﺨﺎﻤس واﻝﺜﺎﻤن ﻤن اﻝﻤﺠﺎﻝس‪ ،‬وﻤن ﺸﻴﺦ اﻝﺸﻴوخ ﺠزء اﺒن ﻋرﻓﺔ وﺴﻤﻌت ﻤن‬
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‫آﺨرﻴن‪ ،‬وﺤدﺜت‪ .‬ﻤوﻝدﻫﺎ ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ وﻤﺎﺘت‪...‬‬
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‫اﻝﺨﺘَﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻜﻤﺎل ﻋﻠﻲ ﺒن ﺸﺠﺎع اﻝﻀرﻴر‪...‬‬
‫أﺨﺒرﺘﻨﺎ زﻫرة ﺒﻨت ﻋﻤر ﺒن ﺤﺴﻴن ُ‬
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‫وﻝدت‬ ‫‪ .٩٩‬زﻴﻨب ﺒﻨت اﻝﻜﻤﺎل أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘدﺴﻲ أم ﻋﺒد اﷲ‪،‬‬
‫ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻌت ﻋﻠﻰ ﺨطﻴب ﻤردا وأﺒﻲ اﻝﻔﻬم اﻝﻴﻠداﻨﻲ وﺴﺒط اﺒن اﻝﺠوزي‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝﻬﺎدي‬
‫وأﺨﻴﻪ ﻋﺒد اﻝﺤﻤﻴد‪ٕ ،‬واﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وأﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﻓﻲ ﺠﻤﺎﻋﺔ‪ ،‬وأﺠﺎز ﻝﻬﺎ ﻤن ﺒﻐداد إﺒراﻫﻴم ﺒن اﻝﺨﻴر‪ ،‬وأﺒو‬
‫ﻨﺼر ﺒن اﻝﻌﻠﻴق‪ ،‬وﻤﺤﻤد ﺒن اﻝﻤﻨﻰ‪ ،‬وﻋﺠﻴﺒﺔ ﺒﻨت أﺒﻲ ﺒﻜر‪ ،‬وأﺒو ﺠﻌﻔر ﺒن اﻝﺴﻴدي وﺠﻤﺎﻋﺔ‪ ،‬وﻤن ﻤﺎردﻴن ﻋﺒد اﻝﺨﺎﻝق‬
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‫ي‪ ،‬وﻤن ﺤﻠب ﻴوﺴف ﺒن ﺨﻠﻴل‪ ،‬وﻤن ﺤران ﻋﻴﺴﻰ ﺒن ﺴﻼﻤﺔ‪ ،‬وﻤن اﻹﺴﻜﻨدرﻴﺔ ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬وﻤن‬ ‫ﺒن أﻨﺠب اﻝ‪‬ﻨ ْﺸﺘ ْﺒ ِر ّ‬
‫اﻝﻘﺎﻫرة ﻤﺤﻤد ﺒن أﻨﺠب‪ ،‬واﻝﺤﺎﻓظ ﻋﺒد اﻝﻌظﻴم اﻝﻤﻨذري‪ ،‬وأﺒو اﻝﻘﺎﺴم ﺒن ﻗﻤﻴرة‪ ،‬وﻤن دﻤﺸق اﻝرﺸﻴد أﺤﻤد ﺒن َﻤ ْﺴَﻠ َﻤﺔ‪،‬‬
‫وطﺎﺌﻔﺔ‪ ،‬وﻋﻤرت وﺤدﺜت ﺒﺎﻝﻜﺜﻴر‪ ،‬وازدﺤم ﻋﻠﻴﻬﺎ اﻝطﻠﺒﺔ‪ ،‬وﻫﻲ آﺨر ﻤن ﺤدث ﻓﻲ اﻝدﻨﻴﺎ ﻋن ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬وﻴوﺴف ﺒن‬
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‫ﺘﻔردت ﺒﺤﻤل ﺠﻤل ﻤن اﻷﺠزاء واﻝﻜﺘب وﻜﺎﻨت ﺤﺴﻨﺔ اﻷﺨﻼق‬ ‫ي وﻋﺠﻴﺒﺔ وطﺎﺌﻔﺔ ﺒﺎﻹﺠﺎزة اﻝﺨﺎﺼﺔ‪ ،‬ﻴﻘﺎل ّ‬ ‫ﺨﻠﻴل واﻝ‪‬ﻨ ْﺸﺘ ْﺒ ِر ّ‬
‫طوﻴﻠﺔ اﻝروح ﻋﻠﻰ اﻝطﻠﺒﺔ‪ ،‬ﻝم ﺘﺘزوج‪ ،‬ﺘوﻓﻴت ﻝﻴﻠﺔ ﺘﺎﺴﻊ ﻋﺸر ﺠﻤﺎدى اﻷول ﺴﻨﺔ أرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ زﻴﻨب ﺒﻨت أﺤﻤد إﺠﺎزة‪ ،‬وﻴوﻨس ﺒن إﺒراﻫﻴم ﺴﻤﺎﻋﺎ‪ ،‬ﻜﻼﻫﻤﺎ ﻋن ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠدي ﻷﻤﻲ‪ ،‬أﺨﺒرﻨﺎ ﻨﺼر‬
‫ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻋﻤر ﺒن ﻋﻠﻲ ﺒن ﺤرب‪ ،‬أﺨﺒرﻨﺎ ﺠد أﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن‪،‬‬
‫ﻋن اﻝزﻫري‪ ،‬ﻋن ﻋﺒﻴد اﷲ ﺒن ﻋﺒد اﷲ‪ ،‬ﻋن اﺒن ﻋﺒﺎس‪ ،‬ﻋن ﻋﻤر ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﻻَ‬
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‫ﻴﺴﻰ ْﺒ َن َﻤ ْرَﻴ َم‪ ،‬ﻓَِﺈ ‪‬ﻨ َﻤﺎ أََﻨﺎ َﻋ ْﺒ ُد اﻝﻠ‪ِ ‬ﻪ َوَر ُﺴوﻝُﻪُ‪«.‬‬ ‫ِ‬ ‫طروِﻨﻲ َﻜﻤﺎ أَ ْ ِ‬
‫طَرت اﻝﻨ‪َ ‬‬
‫ﺼ َﺎرى ﻋ َ‬ ‫َ‬ ‫ﺘُ ْ ُ‬
‫]‪/٣٠‬ب[‬
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‫ﺴﻤﻌت ﻤن اﺒن ﻋﻼق‬ ‫زﻴﻨب ﺒﻨت ﻋﺒد اﷲ ﻤﺴﺘوﻝدة إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ اﻝﻌﺴﻘﻼﻨﻲ‪،‬‬ ‫‪.١٠٠‬‬
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‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٣٩) ١١٦/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٦٤-٥٦٣‬؛ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ‪ .٤٢/٢‬ﻗرأت اﻝدﻜﺘورة أﻤﻴﻨﺔ‬
‫"اﻝﺨﺘﻨﻲ" اﻝﺤﻴﻨﻲ وﻨﺴﺒت ﻫذا إﻝﻰ اﻝﺘﺼﺤﻴف وﺤﻴث أن اﻝﻤﺨطوط ﻏﻴر ﻤﻨﻘوط ﻓﻤن اﻝﺼﻌب اﻝﺤﻜم ﺒﺎﻝﺘﺼﺤﻴف ﺤﻴث أن ﻫذا ﻴﻌﺘﻤد ﻋﻠﻰ ﻜﻴﻔﻴﺔ‬
‫ﻗراءة اﻷﺴﻤﺎء‪ .‬اﻨظر اﻝﻨﺴﺎء اﻝﻤﺤدﺜﺎت‪ ،٤٠ ،‬ﻫﺎﻤش ‪ .١‬ﻝم ﻴرد ﺘﺎرﻴﺦ وﻓﺎة زﻫرة ﻓﻲ اﻝﻤﺼﺎدر اﻷﺨرى‪.‬‬
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‫‪٣١٥‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٤٣) ١١٨-١١٧/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٦٧-٢:٣٦٦‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪ ،١١٧/٤‬اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٤٨/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣١٨-٣١٦/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٤٣/١٤‬؛ ﺸذرات اﻝذﻫب ‪١٢٦/٦‬؛ اﻝوادي آﺸﻲ‪،‬‬
‫اﻝﺒرﻨﺎﻤﺞ ‪١٧٦‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٦٥/٣‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٦٧/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٤١٥/١‬؛ ﻤﺼﻨف ﻋﺒد اﻝرزاق‪٤٣٩/٥ ،‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪١٤٨/٢‬؛ ﻤﺴﻨد اﻝﺒزار‪٤٧/١ ،‬؛ ﻤﺴﻨد‬
‫اﻝدارﻤﻲ‪.١٨٣٢/٣ ،‬‬
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‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٥٥) ١٢٠/٢‬؛ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ‪.٧٤/٢‬‬
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‫وﺤدﺜت‪ .‬ﻤوﻝدﻫﺎ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺄﻨطﺎﻜﻴﺔ‪ ،‬وﻤﺎﺘت ﻓﻲ ﺴﺎدس ﻋﺸر رﺒﻴﻊ اﻷول ﺴﻨﺔ‬
‫ﺴداﺴﻴﺎت اﻝرازي‪ّ ،‬‬
‫إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ زﻴﻨب ﺒﻨت ﻋﺒد اﷲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻴﺎﺴﻴن‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن‬
‫إﺒراﻫﻴم ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن ﺨﻠف إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور‬
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‫اﻝﺤﻀرﻤﻲ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫اﻝذ َﻫﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤوﺴﻰ ﺒن ﻫﺎرون‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝرﺒﻴﻊ اﻝزﻫراﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻤﻨﺼور ﺒن أﺒﻲ اﻷﺴود‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن ﻋﻠﻲ‬ ‫‪‬‬
‫رن‬ ‫ِ‬
‫ﺒن ﻤدرك‪ ،‬ﻋن ﻫﻼل ﺒن ﻴﺴﺎف‪ ،‬ﻋن ﻋﻤران ﺒن ﺤﺼﻴن‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﺨ ْﻴُر أُ ‪‬ﻤﺘﻲ ا ْﻝ َﻘ ُ‬
‫ﻌد َﻗ ْرِﻨ ِﻪ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﺒ َ‬ ‫ِ‬ ‫اﻝ‪ِ‬ذي أ ََﻨﺎ ِﻓ ْﻴ ِﻬم ﺜُ‪‬م اﻝ‪ِ‬ذ ْﻴن ﻴﻠُوَﻨﻬم ﺜُ‪‬م اﻝ‪ِ ‬ذ ْﻴن ﻴﻠُوَﻨﻬم‪َ «.‬ﻗ َ ِ‬
‫ان‪َ " :‬وَﻻ أ َْد ِري أَ َذ َﻜَر َر ُﺴ ْو ُل اﷲ َ‬
‫ﺎل ﻋ ْﻤَر ُ‬ ‫َ َ ْ ُْ‬ ‫َ َ ْ ُْ‬ ‫ْ‬
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‫َﻗ ْرَﻨ ْﻴ ِن أ َْو ﺜَ َﻼﺜَﺔً‪ ".‬ﻫـ‪.‬‬
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‫ﺴﻤﻌت ﻤن ﺠدﻫﺎ ﻷﻤﻬﺎ اﺒن‬ ‫زﻴﻨب ﺒﻨت ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒﺠدي‪،‬‬ ‫‪.١٠١‬‬
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‫ﻤوﻝدﻫﺎ ﺴﻨﺔ ﺜﻼث وﺨﻤﺴﻴن‬ ‫ﻋﺒد اﻝداﺌم ﺠزء أﻴوب واﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث ﻋﻠﻲ ﺒن ﺤﺠر‪ ،‬وﻏﻴر ذﻝك وﺴﻤﻌت‪...‬‬
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‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎﺘت ﻓﻲ ﺨﺎﻤس ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
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‫وﻝدت ﺴﻨﺔ ﻨﻴف وأرﺒﻌﻴن‬ ‫زﻴﻨب ﺒﻨت ﻴﺤﻴﻰ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﺴﻼم اﻝﺴﻠﻤﻲ‪،‬‬ ‫‪.١٠٢‬‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻌت ﻤن اﺒن ﺨطﻴب اﻝﻘراﻓﺔ ﻤﺴﻨد أﻨس ﻝﻠﺤﻨﻴﻴﻨﻲ‪ ،‬وﺠزء ﻤطﻴن‪ ،‬وﺴﻤﻌت ﻤن إﺒراﻫﻴم ﺒن ﺨﻠﻴل ﻤﻌﺠم‬
‫اﻝطﺒراﻨﻲ اﻝﺼﻐﻴر‪ ،‬وﺠزء اﺒن اﻝﻔرات واﻨﺘﺨﺎب اﻝطﺒراﻨﻲ ﻋﻠﻰ اﺒن ﻓﺎرس‪ ،‬وﻤن ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن اﻝﺼﻘﻠﻲ اﻝﻤﺎﺌﺔ اﻝﻔراوﻴﺔ‬
‫وﻤن اﻝﻴﻠداﻨﻲ ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻌت أﻴﻀﺎ ﻤن ﻋﻤر ﺒن ﻋوة وﺠﻤﺎﻋﺔ‪ ،‬وأﺠﺎز ﻝﻬﺎ ﺴﺒط اﻝﺴﻔﻠﻲ وآﺨرون‪ ،‬ﺘوﻓﻴت ﻓﻲ‬
‫ذي اﻝﻘﻌدة ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ زﻴﻨب ﺒﻨت ﻴﺤﻴﻰ ﺒن ﺸﻴﺦ اﻹﺴﻼم أﺒﻲ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ]‪/٣١‬أ[ ﺒن ﺨﻠﻴل‬
‫اﻷدﻤﻲ‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود ﺒن ﺴﻌد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋدﻨﺎن ﻤﺤﻤد ﺒن أﺒﻲ ﻨزار ﺤﻀورا‪ ،‬وﻓﺎطﻤﺔ ﺒﻨت ﻋﺒد اﷲ‬
‫اﻝﺠوزداﻨﻴﺔ ﺴﻤﺎﻋﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن رﻴذة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد ﺒن أﻴوب‬
‫طﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ روح ﺒن ﻋﺒﺎدة‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺠﺎج ﺒن أﺒﻲ ﻋﺜﻤﺎن اﻝﺼواف‪ ،‬ﻋن أﺒﻲ‬
‫اﻝطﺒراﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إدرﻴس ﺒن ﺠﻌﻔر اﻝﻌ ّ‬
‫‪٣١٨‬‬
‫ورد اﻻﺴم ﻫﻜذا ﻓﻲ اﻝﻤﻌﺠم "ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد"‪ ،‬ﻝﻜن ﺠﺎء ﻓﻲ اﻝﻬﺎﻤش ﻤﺎ ﻴﻔﻴد وﺠوب ﺘﻘدﻴم أﺤﻤد ﻋﻠﻰ ﻋﺒد اﷲ‪.‬‬
‫‪٣١٩‬‬
‫ﺴﻨن أﺒﻲ داود ‪٢١٤/٤‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥٠٠/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪١٧٣/٤٠٣٣‬؛ ﻜﻠﻬم ﻤن طرﻴق ﻋﻤران ﺒن ﺤﺼﻴن‪.‬‬
‫‪٣٢٠‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٦٠) ١٢١/٢‬؛ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ‪.١٠٥/٢‬‬
‫‪٣٢١‬‬
‫‪٣٢٢‬‬
‫‪٣٢٣‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٦٤) ١٢٢/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٧٢/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٤٣/١٥‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٥٨-٢٥٧/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٨٤-٥٧٩‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪١٩٩/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٣٩١/٢‬‬
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‫ﺎن اﻝﻠ‪ِ ‬ﻪ َوﺒِ َﺤ ْﻤ ِد ِﻩ‪ُ ،‬ﻏ ِر َﺴ ْ‬
‫ت َﻝﻪُ‬ ‫ﺎل ُﺴ ْﺒ َﺤ َ‬
‫اﻝزﺒﻴر‪ ،‬ﻋن ﺠﺎﺒر رﻀﻲ اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤ ْن َﻗ َ‬
‫َﻨ ْﺨَﻠﺔٌ ِﻓﻲ ا ْﻝ َﺠ ‪‬ﻨ ِﺔ‪ «.‬ﻗﺎل اﻝطﺒراﻨﻲ‪ ٣٢٤‬ﻝم ﻴروﻩ ﻋن أﺒﻲ اﻝزﺒﻴر إﻻ اﻝﺤﺠﺎج‪.‬‬
‫‪٣٢٥‬‬
‫ﻓﻲ ﺠﺎﻤﻌﻪ ﻋن أﺤﻤد ﺒن ﻤﻨﻴﻊ وﻏﻴر واﺤد ﻜﻠﻬم ﻋن روح ﺒن ﻋﺒﺎدة ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫أﺨرﺠﻪ اﻝﺘرﻤذي‬
‫اﻝﺴﻴن‬
‫ﺤﻀرت‬ ‫ﺴت اﻝﻌﺒﻴد ﺒﻨت‪ ٣٢٦‬ﻋﻤر ﺒن أﺒﻲ ﺒﻜر اﻝ ‪‬دَﻨ ْﻴ ِﺴري واﻝدة ﻨﺎﺼر اﻝدﻴن اﻝﻔﺎرﻗﻲ‪،‬‬
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‫‪.١٠٣‬‬
‫ﻓﻲ اﻝﺜﺎﻝﺜﺔ ﻋﻠﻰ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن رزﻤﺎن ﻨﺴﺨﺔ وﻜﻴﻊ وأﺠﺎز ﻝﻬﺎ إﺒراﻫﻴم ﺒن ﺨﻠﻴل وﻏﻴرﻩ‪ ،‬وﺤدﺜت‪ .‬ﻤﺎﺘت ﻓﻲ راﺒﻊ‬
‫‪٣٢٨‬‬
‫ﻋﺸر رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٣٣٠‬‬ ‫‪٣٢٩‬‬
‫اﻝدﻤﺸﻘﻲ‬ ‫ﺒن ﺸﻘﻴر اﻝﺘﻤﻴري اﻝﺤراﻨﻲ أﺒو اﻝﻨﺠﺎ‬ ‫ﺴﻼﻤﺔ ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد‬ ‫‪.١٠٤‬‬
‫‪٣٣١‬‬
‫ﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ وﻏﻴرﻩ‪ ،‬وﻤن ﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور‪ ،‬واﻝﺸﻴﺦ ﺸﻤس‬ ‫اﻝﻤﻨﻌوت ﺒﺎﻝﻨﻔﻴس‪،‬‬
‫اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر‪ ،‬وأﺒﻲ اﻝﺤﺴن ﺒن اﻝﺒﺨﺎري‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن ﺒن ﺨﻠﻜﺎن ﺠزء اﺒن ﻨﺠﻴد وﻜﺎن‬
‫‪٣٣٢‬‬
‫اﻨﺘﻬﻰ‪ .‬وأﻗ أر ﻓﻲ آﺨر ﻋﻤرﻩ اﻝﻘرآن ﺒﺠﺎﻤﻊ‬ ‫ﺘﺎﺠ ار ﻤﻼزﻤﺎ ﻝﻸﺴﻔﺎر‪ .‬وﻗﺎل اﻝذﻫﺒﻲ ﻓﻲ ﻤﻌﺠﻤﻪ "ﻜﺎن ﺨﻴ ار ﻤﺘواﻀﻌﺎ"‬
‫دﻤﺸق وأﻗﺒل ﻋﻠﻰ آﺨرﺘﻪ إﻝﻰ أن ﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸرﻴن ﺸﻌﺒﺎن ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺒﺤران ﻓﻲ‬
‫ﺴﺎﺒﻊ ﻋﺸرﻴن رﺠب ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺴﻼﻤﺔ ﺒن ﺸﻘﻴر وطﺎﺌﻔﺔ إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﺒد اﻝوﻫﺎب‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﻘﺎﺴم ﺒن ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ أﺒﻲ اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ وﻨﺤن ﻨﺴﻤﻊ؛ أﺨﺒرﻜم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪،‬‬
‫أﺨﺒرﻨﺎ ﺠدي ﻷﻤﻲ اﻝﺤﺎﻓظ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ‪ ،‬ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن‬
‫اﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ زﻴﺎد ﺒن ﻋﺒد اﷲ اﻝﺒﻜﺎﺌﻲ‪ ،‬ﻋن ﻤﺤﻤد ﺒن إﺴﺤﺎق‪،‬‬
‫ف ِﻓﻲ اْﻝَﺒ ْﻴ ِﻊ‬
‫ﻋن ﻤﻌﺒد ﺒن ﻜﻌب ﺒن ﻤﺎﻝك‪ ،‬ﻋن أﺒﻲ ﻗﺘﺎدة ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ِ» :‬إﻴ‪‬ﺎ ُﻜم و َﻜﺜْرةَ ا ْﻝﺤﻠِ ِ‬
‫ْ َ َ َ‬
‫ق‪«.‬‬ ‫َﻓِﺈ‪‬ﻨﻪُ ُﻴَﻨﻔ‪ُ ‬‬
‫ق ﺜُ‪‬م َﻴ ْﻤ َﺤ ُ‬
‫‪٣٣٤‬‬ ‫‪٣٣٣‬‬
‫ﻤن ﺤدﻴث اﻝوﻝﻴد ﺒن ﻜﺜﻴر ﻋن ﻤﻌﺒد ﺒن ﻜﻌب ﺒن ﻤﺎﻝك ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫رواﻩ ﻤﺴﻠم‬
‫‪٣٢٤‬‬
‫ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻝﺼﻐﻴر‪ ،‬ﺘﺤﻘﻴق ﻤﺤﻤد ﺸﻜور ﻤﺤﻤود اﻝﺤﺎج أﻤرﻴر )ﺒﻴروت‪ :‬اﻝﻤﻜﺘب اﻹﺴﻼﻤﻲ‪.١٨١/١ ،(١٩٨٥ ،‬‬
‫‪ ٣٢٥‬ﺴﻨن اﻝﺘرﻤذي ‪ .٥١١/٥‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.١٠٩/٣‬‬
‫‪ ) ٣٢٦‬طت ا ء ن ا ل‪.‬‬
‫‪ ٣٢٧‬ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٧٨٢) ١٢٦/٢‬؛ ﻜﺤﺎﻝﺔ‪ ،‬أﻋﻼم اﻝﻨﺴﺎء ‪.٢٥٦/٢‬‬
‫‪٣٢٨‬‬
‫‪٣٢٩‬‬
‫ﺠﺎء ﻓﻲ اﻝدرر ﻋﺒد اﻷﺤد‪.‬‬
‫‪٣٣٠‬‬
‫ﺠﺎء ﻓﻲ اﻝدرر أﺒو اﻝﻤﻨﺠﺎ‪.‬‬
‫‪٣٣١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٢٣) ١٣٨/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٦٦/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٩٤٥/١٤‬‬
‫‪٣٣٢‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٦٦/١‬‬
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‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.١٢٢٨/٣‬‬
‫‪٣٣٤‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .٢٤٦/٧‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪٢٣٤/٣٧‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٤٣٥/٥‬؛ ﻤﺼﻨف أﺒﻲ ﺸﻴﺒﺔ‪.٣٦٨/٤ ،‬‬
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‫‪٣٣٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻜرﻤﺎﻨﻲ‪،‬‬ ‫ﺴﻠﻴﻤﺎن ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرزاق ﺒن أﺒﻲ ﻋﺒﺎس اﻝﻤﺤﺠﻲ‪،‬‬ ‫‪.١٠٥‬‬
‫واﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن‪ ،‬واﺒن أﺨﻴﻪ اﻝﻌز إﺒراﻫﻴم‪ ،‬واﻝﻔﺨر ﺒن اﻝﺒﺨﺎري وﻏﻴرﻫم‪ ،‬وأﺠﺎز ﻝﻪ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن اﻝدرﺠﻲ‪،‬‬
‫‪٣٣٦‬‬
‫ﺒﺎﻝﺼﺎﻝﺤﻴﺔ‪ .‬ﺘوﻓﻲ ﺨﺎﻤس ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪،‬‬ ‫وﻤظﻔر اﻝﺤﻨﺒﻠﻲ وﻏﻴرﻫم‪ ،‬وﻜﺎن‪...‬‬
‫وﻤوﻝدﻩ ﻗﺒﻴل اﻝﺴﺘﻴن واﻝﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝﺘﻘﻲ ﺴﻠﻴﻤﺎن ﺒن ﻋﺒد اﻝرﺤﻴم إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر اﻝﺼﻔﺎر‪ ،‬أﺨﺒرﻨﺎ وﺠﻴﻪ ﺒن طﺎﻫر‪ ،‬أﺨﺒرﻨﺎ ﻴﻌﻘوب ﺒن أﺤﻤد اﻝﺼﻴرﻓﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن‬
‫أﺤﻤد اﻝﻤﺨﻠدي‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺤﺎﻤد أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﺤﺴن اﻝﺤﺎﻓظ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﺒﺸر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن‬
‫ﺼﻠ‪‬ﻰ اﷲ‬ ‫ِ‬
‫ﺤدﺜﻪ ﻋن اﺒن ﻋﺒﺎس‪ ،‬ﻗﺎل‪ :‬ﻝَ ‪‬ﻤﺎ ﻗَد َم اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬ ‫اﻝﺤﺴﻴن ﺒن واﻗد‪ ،‬ﺤ ‪‬دﺜﻨﻲ أﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻴزﻴد اﻝﻨﺤوي‪ ،‬أن ﻋﻜرﻤﺔ ّ‬
‫ﺎس َﻜ ْﻴﻼً‪ ،‬ﻓَﺄ َْﻨ َزَل اﻝﻠ‪‬ﻪ ﻋ‪‬ز وﺠ ‪‬ل‪} :‬وْﻴ ٌل ﻝِ ْﻠﻤ َ ِ‬
‫َﺨَﺒ ِث اﻝ‪‬ﻨ ِ‬
‫وﺴﻠ‪َ ‬م اْﻝ َﻤ ِد َﻴﻨﺔَ َﻜﺎﻨُوا ِﻤ ْن أ ْ‬ ‫ِ‬
‫َﺤ َﺴ ُﻨوا اْﻝ َﻜ ْﻴ َل‪.‬‬ ‫طﻔ‪‬ﻔ َ‬
‫ﻴن{ ﻓَﺄ ْ‬ ‫ُ‬ ‫َ‬ ‫ُ َ ََ‬ ‫َﻋ ْﻠﻴﻪ َ‬
‫رواﻩ اﺒن ﻤﺎﺠﺔ‪ ٣٣٧‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﺒﺸر ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬
‫‪٣٣٨‬‬
‫ﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪،‬‬ ‫ﺴﻠﻴﻤﺎن ﺒن ﻋﻤر اﻝزرﻋﻲ أﺒو اﻝرﺒﻴﻊ ﻗﺎﻀﻲ اﻝﻘﻀﺎة‪،‬‬ ‫‪.١٠٦‬‬
‫وأﺒﻲ ﺒﻜر ﺒن اﻝﺒﺴﺘﻲ‪ ،‬واﻝﻤﻘداد اﻝﻘﻴﺴﻲ‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور وﻏﻴرﻫم‪ ،‬ذﻜرﻩ اﻝﺒرزاﻝﻲ ﻓﻲ ﻤﻌﺠﻤﻪ ﻓﻘﺎل‪ :‬ﻜﺎن اﻨﺘﻘل‬
‫وﺘردد إﻝﻰ اﻝﻤدارس‪ ،‬وﺘﻔﻘﻪ وﻨﺎظر وظﻬر أﻤرﻩ‪ ،‬ﻓوﻝﻲ‬
‫إﻝﻰ دﻤﺸق وﻫو ﺸﺎب‪ ،‬واﺸﺘﻐل ﺒﺎﻝﻔﻘﻪ‪ ،‬وﻻزم ﺸﻴوخ اﻝﻌﺼر‪ّ ،‬‬
‫اﻝﻘﻀﺎء ﺒﺒﻌض اﻝﺒﻼد‪ ،‬وﺤﻜم ﺒزرع ﺜﻼث ﻋﺸرة ﺴﻨﺔ‪ ،‬ﺜم ﻨﻘل إﻝﻰ ﻨﻴﺎﺒﺔ اﻝﺤﻜم ﺒدﻤﺸق ﻓﺄﻗﺎم ﺴﺒﻊ ﺴﻨﻴن‪ ،‬وأُﻀﻴف إﻝﻴﻪ‬
‫‪٣٣٩‬‬
‫ﺜم اﻨﺘﻘل إﻝﻰ اﻝدﻴﺎر اﻝﻤﺼرﻴﺔ‪ ،‬وﺒﺎت ﻓﻲ اﻝﺤﻜم ﺴﺒﻊ ﺴﻨﻴن أﻴﻀﺎ وأﺸﻬرا‪ ،‬ﺜم وﻝﻲ‬ ‫ﺒﺎﻝد ْوﻝَﻌﻴﺔ‪،‬‬
‫ﻨظر اﻷﻴﺘﺎم‪ ،‬ودرس َ‬
‫اﻝﻘﻀﺎء اﺴﺘﻘﻼﻻ‪ ،‬وأُﻀﻴف إﻝﻴﻪ ﻗﻀﺎء اﻝﻌﺴﻜر‪ ،‬ﺜم اﻨﻔﺼل ﺒﻌد ﺴﻨﺔ‪ ،‬وﺒﻘﻲ ﻋﻠﻰ ﻗﻀﺎء اﻝﻌﺴﻜر ﻤﻊ ﺘدرﻴس اﻝﻤﻨﺼورﻴﺔ‬
‫واﻝﻤﻌزﻴﺔ إﻝﻰ أن ﻤﺎت اﺒن ﺼﺼرى ﺒدﻤﺸق‪ ،‬ﻓﻌﻴﻨﻪ اﻝﺴﻠطﺎن ﻝﻠﻤﻨﺼب وأﻀﺎف إﻝﻴﻪ ﻤﺎ ﻜﺎن ﺒﻴد اﻝذي ﻗﺒﻠﻪ ﻤن اﻝﻘﻀﺎء‬
‫واﻝﺘدرﻴس وﻤﺸﻴﺨﺔ اﻝﺸﻴوخ‪ ،‬ﻓدﺨل دﻤﺸق ﻓﻲ ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن‪ ،‬وﻜﺎﻨت ﻋﻨدﻩ ﻤﻌرﻓﺔ ﺒﺎﻝﺤﻜوﻤﺎت‬
‫‪٣٣٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٩٤) ١٥٥-١٥٤/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٧١-٢٧٠/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪-١٦٤‬‬
‫‪ .١٦٥‬أوردﻩ اﻝذﻫﺒﻲ ﻓﻲ ﻤن وﻝدوا ﺴﻨﺔ ‪ ،١٢٥٩/٦٥٨‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪ .٨٠٩/١٤‬وأوردﻩ ﻜذﻝك ﻓﻲ ﻤن وﻝدوا ﺴﻨﺔ ‪ ،١٢٦٢/٦٦١‬ﺘﺎرﻴﺦ اﻹﺴﻼم‬
‫‪ .٤٩/١٥‬واﻝﺘﺎرﻴﺦ اﻷول ﻴؤﻴدﻩ ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‪.‬‬
‫‪ C ' &( ٣٣٦‬ر روءة‪.‬‬
‫‪ ٣٣٧‬ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .٧٤٨/٢‬اﻨظر ﻜذﻝك اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪ ،٣٢/٦‬اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٣٢٧/١٠‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٢٨٦/١١‬‬
‫‪٣٣٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٥٨) ١٦٢-١٥٩/٢‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٠٨-١٠٧/٦‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ‬
‫‪٢٧٢-٢٧١/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٥٤/١٥‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٥٢-٤٥٠/٢‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪٤٠٦/١٣‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.١٣١/٣‬‬
‫‪٣٣٩‬‬
‫أﻨﺸﺄﻫﺎ اﻝﻌﻼﻤﺔ ﺠﻤﺎل اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﻀل ﺒن زﻴد ﺒن ﻴﺎﺴﻴن ﺒن زﻴد اﻝﺨطﻴب اﻝﺘﻐﻠﺒﻲ اﻷرﻗﻤﻲ اﻝدوﻝﻌﻲ‪ .‬اﻝﻨﻌﻴﻤﻲ‪،‬‬
‫اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ اﻝﻤدارس‪.١٨٢/١ ،‬‬
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‫وﺼراﻤﺔ‪ ،‬ﺜم ﻋزل وﺘرك ﻝﻪ ﺒﻌض اﻝﺠﻬﺎت‪ ،‬ﺜم اﻨﺘﻘل إﻝﻰ اﻝدﻴﺎر اﻝﻤﺼرﻴﺔ ﻓﻤﺎت ﺒﻬﺎ ﻓﻲ ﺴﺎدس ﺼﻔر ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن‬
‫وﺨرج ﻝﻪ اﻝﺤﺎﻓظ ﻋﻠم اﻝدﻴن )اﻝﺒرزاﻝﻲ( ﻤﺸﻴﺨﺔ وﺤ ‪‬دث ﺒﻬﺎ‪.‬‬
‫ﺤدث ﺒدﻤﺸق واﻝﻘﺎﻫرة ّ‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻗد ّ‬
‫‪٣٤٠‬‬
‫أﺨﺒرﻨﺎ‪...‬‬
‫]‪/٣٢‬أ[‬
‫‪٣٤١‬‬
‫ُﺴ ْﻨ ُﺠر ﺒن ﻋﺒد اﷲ اﻷﻨطﺎﻜﻲ ﻋﺘﻴق ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝرﺤﻴم اﻝﻘواس‪،‬‬ ‫‪.١٠٧‬‬
‫ﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري واﻝﺴراﺠﻴﺎت اﻝﺨﻤﺴﺔ‪ ،‬وﻤن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر اﻗﺘﻀﺎء‬
‫اﻝﻌﻠم اﻝﻌﻤل‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن ﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور‪ ،‬وأﺒﻲ ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‬
‫ﻋن ﺴت وﺴﺒﻌﻴن ﺴﻨﺔ ﺘﻘرﻴﺒﺎ‪.‬‬
‫‪٣٤٢‬‬
‫أﺨﺒرﻨﺎ ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻷﻨطﺎﻜﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﺒن ﻋﺒد اﻝداﺌم ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن‬
‫‪٣٤٣‬‬
‫اﻝطوﺴﻲ اﻝﺨطﻴب ﻓﻲ ﻜﺘﺎﺒﻪ‪ ،‬أﺨﺒرﻨﺎ ﺠﻌﻔر ﺒن أﺤﻤد اﻝﺴراج‪...‬‬
‫‪٣٤٤‬‬
‫ﺴﻤﻊ ﻤن اﻝﻘﺎﻀﻲ ﻀﻴﺎء اﻝدﻴن‬ ‫ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻝﺠﺎوﻝﻲ ﻋﻠم اﻝدﻴن ﺒن اﻝﻤﺸد‪،‬‬ ‫‪.١٠٨‬‬
‫داﻨﻴﺎل ﺠﻤﻴﻊ ﻤﺴﻨد اﻝﺸﺎﻓﻌﻲ‪ ،‬وﺤ ‪‬دث ﺒﻪ ﻤ اررا‪ ،‬وﻋﻤل اﻝﻨﻴﺎﺒﺔ ﺒﻐزة ﻤدة وأﻨﺸﺄ ﻝﻪ ﺒﻪ ﻤدرﺴﺔ وﻤﺎرﺴﺘﺎﻨﺎ‪ ،‬وﻓﻲ أواﺨر ﻋﻤرﻩ‬
‫وﻝﻲ اﻝﻨﻴﺎﺒﺔ ﺒﺤﻤﺎة ﻴﺴﻴرا‪ ،‬ﺜم رﺠﻊ إﻝﻰ اﻝﻘﺎﻫرة ﻓﺄﻗﺎم ﺒﻬﺎ إﻝﻰ أن ﻤﺎت ﻓﻲ ﻴوم اﻝﺠﻤﻌﺔ ﺘﺎﺴﻊ ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ﺨﻤس‬
‫وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺴﻌﻴد اﻝﺠﺎوﻝﻲ إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ داﻨﻴﺎل ﺒن ﻤﻨﻜﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد‬
‫‪٣٤٥‬‬
‫طﺎﻫر ﺒن ﻤﺤﻤد ﺒن طﺎﻫر‪،‬‬ ‫ﻤﺤﻤد ﺒن ﺴﻌﻴد اﻝﺤﺎرث‪) ،‬ح( وأﻨﺒﺄﻨﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‪ ،‬ﻋن اﺒن اﻝﺤﺎرث‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﻋﻼن‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن اﻝﺤﺴن اﻝﺤﻴري‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس اﻷﺼم‪ ،‬أﺨﺒرﻨﺎ اﻝرﺒﻴﻊ ﺒن‬
‫أﺨﺒرﻨﺎ ﻤﻜﻲ ﺒن ﻤﻨﺼور ﺒن ّ‬
‫ﺴﻠﻴﻤﺎن‪ ،‬أﺨﺒرﻨﺎ اﻹﻤﺎم أﺒو ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن إدرﻴس اﻝﺸﺎﻓﻌﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺎﻝك ﻋن ﻨﺎﻓﻊ‪ ،‬ﻋن اﺒن ﻋﻤر‪ ،‬أن رﺴول اﷲ‬
‫ِ‬ ‫ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬ﺼﻼَةُ ا ْﻝﺠﻤ ِ‬
‫ﺼﻼَة اْﻝ َﻔ ‪‬ذ ﺒِ َﺴ ْﺒ ٍﻊ َو ِﻋ ْﺸ ِر َ‬
‫ﻴن َدَرَﺠ ًﺔ‪«.‬‬ ‫ﻀ ُل َﻋﻠَﻰ َ‬
‫ﺎﻋﺔ ﺘَ ْﻔ ُ‬
‫ََ َ‬ ‫َ‬
‫‪٣٤٠‬‬
‫‪٣٤١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٧٥) ١٦٩/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٧٥-٢٧٤/١‬‬
‫‪٣٤٢‬‬
‫ﺒﺎﻗﻲ اﻻﺴم ﻤطﻤوس‪ .‬وﻫو أﺒو اﻝﻔﻀل ﻋﺒد اﷲ ﺒن أﺤﻤد اﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻘﺎﻫر اﻝطوﺴﻲ اﻝﺨطﻴب‪ .‬أﺒو اﻝﻌﺒـﺎس ﺸـﻤس اﻝـدﻴن أﺤﻤـد ﺒـن‬
‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺨﻠﻜﺎن‪ ،‬وﻓﻴﺎت اﻷﻋﻴﺎن وأﻨﺒﺎء أﺒﻨﺎء اﻝزﻤﺎن‪ ،‬ﺘﺤﻘﻴق إﺤﺴﺎن ﻋﺒﺎس )ﺒﻴروت‪ :‬دار ﺼﺎدر‪.٨٥/٧ ،(١٩٩٤ ،‬‬
‫‪٣٤٣‬‬
‫‪٣٤٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٨٧٧) ١٧٢-١٧٠/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٤٣-١٤٢/٦‬؛‬
‫اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٣٩٥/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٩٩-٤٩٨/١‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪١٤١/٣‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٨٢/٤‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٤٧٠-٤٦٧/٢‬‬
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‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط اﻝﻨﺎﺴﺦ "زرﻋﺔ" وﻫو ﻝﻘب طﺎﻫر ﺒن ﻤﺤﻤد ﺒن طﺎﻫر‪.‬‬
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‫ﻤن ﺤدﻴث ﻤﺎﻝك‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫وﻤﺴﻠم‬ ‫رواﻩ اﻝﺒﺨﺎري‬
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‫ﺴﻤﻊ ﻤن أﺒﻲ ﺒﻜر اﻝﻨﺸﺒﻲ اﻝﻌﻠم ﻷﺒﻲ ﺨﺜﻴﻤﺔ‪ ،‬واﻝﺜﺎﻨﻲ‬ ‫ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻵﻤدي ﻋﺘﻴق أﻗش اﻝﻔﺎرﺴﻲ‪،‬‬ ‫‪.١٠٩‬‬
‫ﻝﻠﻘﺒﺎﻨﻲ‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن ﻋﺒد‪ ،‬وﻋﺒد اﻝرﺤﻤن ﺒن ﺴﻠﻤﺎن وﻏﻴرﻫم‪ ،‬ﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺴﺒت‬
‫واﻝﺜﺎﻝث ﻤن ﻓﻀﺎﺌل رﻤﻀﺎن ّ‬
‫ﺜﺎﻝث ﻋﺸرﻴن رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻵﻤدي إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻨﺸﺒﻲ‪ ،‬ﻋن ﺴت‬
‫اﻝطراح ﺴﻤﺎﻋﺎ‪ ،‬أن ﺠدﻫﺎ أﺨﺒرﻫم‪/٣٢] ،‬ب[ أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد اﻝﺼرﻴﻔﻴﻨﻲ‪) ،‬ح(‬
‫اﻝﻜﺘﺒﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻴﺤﻴﻰ ﺒن ّ‬
‫وأﻨﺒﺄﻨﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‪ ،‬ﻋن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻤر اﻝﻤؤرخ‪ ،‬ﻋن أﺒﻲ اﻝﻜرم اﻝﺸﻬرزوري‪ ،‬ﻋن اﻝﺼرﻴﻔﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﻤر ﺒن إﺒراﻫﻴم ﺒن أﺤﻤد اﻝﻜﺘﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﺜﻴﻤﺔ زﻫﻴر‬
‫اﻏ ُد َﻋ ِﺎﻝ ًﻤﺎ‪ ،‬أ َْو‬ ‫‪٣٥٠‬‬
‫ﺒن ﺤرب‪ ،‬ﺤ ‪‬دﺜﻨﺎ وﻜﻴﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻷﻋﻤش‪ ،‬ﻋن ﺘﻤﻴم ﺒن ﺴﻠﻤﺔ‪ ،‬ﻋن أﺒﻲ ﻋﺒﻴدة ﻗﺎل‪ :‬ﻗﺎل ﻋﺒد اﷲ‪ْ ) :‬‬
‫‪٣٥١‬‬
‫ُﻤﺘَ َﻌﻠ‪ً ‬ﻤﺎ‪َ ،‬وَﻻ ﺘَ ْﻐ ُد َﺒ ْﻴ َن َذِﻝ َك‪(.‬‬
‫ﺴﻨﻘر ﺒن ﻋﺒد اﷲ ﻓﺘﻰ اﻝﺒدر طﺎﻫر ﺒن إﺴﻤﺎﻋﻴل اﻝﺨﻠﻴﻠﻲ اﻝﺠواﺸﻨﻲ‪ ٣٥٢،‬ﺴﻤﻊ ﻤن اﺒن‬ ‫‪.١١٠‬‬
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‫اﻝﻤزة واﻝﻌﻤﺎد ﺒن ﻤﻨﺎﻗب‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻝﺜﺎﻝث ﻋﺸر ﻤن أﻤﺎﻝﻲ اﻝﻀﺒﻲ‪ ،‬وﻤن اﺒن ﺨطﻴب ّ‬
‫اﻝﻐﻴﻼﻨﻴﺎت وﺒﻌﻀﻬﺎ ﻋﻠﻰ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن طرﺨﺎن‪ ،‬وﺴﻤﻊ ﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن اﻝﻌﻤﺎد‪ ،‬وأﺒﻲ ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪،‬‬
‫واﺒن ﺤﻤدان‪ ،‬واﻝﺼوري‪ ،‬وﺠﻤﺎﻋﺔ‪ ،‬وﻜﺎن ﻴﺘﺴﺒب ﻓﻲ ﺤﺎﻨوت ﺒﺎﻝﻘﺎﻫرة‪ .‬ﺘوﻓﻲ ﻓﻲ اﻝﻨﺼف ﻤن ﻤﺤرم ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن‬
‫أﺨﺒرﻨﺎ ﺴﻨﻘر ﺒن ﻋﺒد اﷲ اﻝﺠواﺸﻨﻲ إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب أﺒو اﻝﻔرج ﺒن اﻝﺼﻘﻴل‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﺒﻴﺎن‪) ،‬ح( وأﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن اﻝواﻨﻲ ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو اﻝﻘﺎﺴم اﻝﺴﺒط‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ اﺒن‬
‫ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺼﻔّﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤروان ﺒن ﻤﻌﺎوﻴﺔ اﻝﻔزاري‪ ،‬ﻋن ﻫﺎﺸم ﺒن ﻫﺎﺸم اﻝزﻫري‪،‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٣١/١‬‬
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‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٤٥٠/١‬‬
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‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .١٠٣/٢‬اﻨظر ﻜذﻝك‪ :‬ﻤوطﺄ ﻤﺎﻝك ‪١٢٩/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٢٠/١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٤٠١/٥‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪،(١٨٩١) ١٧٤/٢‬‬
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‫ﻫو ﻋﺒد اﷲ ﺒن ﻤﺴﻌود‪.‬‬
‫‪ .‬ا ظر‪ :‬ﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن ﺒن اﻝﺤﺎج‬ ‫‪ .٣١٣/١‬ا د ث ‪ 1."/‬ا‬ ‫' ‪٢٨٤/٥‬؛ & ' ا و ء ‪٢٣٦/٧‬؛ ) ن ا دار‬ ‫فأ‬ ‫‪٣٥١‬‬
‫ﻨوح اﻷﻝﺒﺎﻨﻲ‪ ،‬ﺴﻠﺴﻠﺔ اﻷﺤﺎدﻴث اﻝﻀﻌﻴﻔﺔ واﻝﻤوﻀوﻋﺔ وأﺜرﻫﺎ اﻝﺴﻴﺊ ﻓﻲ اﻷﻤﺔ )اﻝرﻴﺎض‪ :‬دار اﻝﻤﻌﺎرف‪.٣٥٩/٦ ،(١٩٩٢ ،‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٨٩٦) ١٧٥/٢‬‬
‫‪ ٣٥٣‬اﻝﺸرﻴف ﻋﻤﺎد اﻝدﻴن اﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﻤﻨﺎﻗب اﻝﺤﺴﻴﻨﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .١٢٧٧/٦٧٦‬اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٣٠٥/١٥‬‬
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‫ِ ‪ِ ‬‬ ‫اﷲ ‪ ‬‬ ‫ﺴﻤﻌت ﺴﻌﻴد ﺒن اﻝﻤﺴﻴب ﻴﻘول‪ :‬ﺴﻤﻌت ﺴﻌﻴد ﺒن أﺒﻲ وﻗﺎص ﻴﻘول‪ :‬ﻨﺜَ َل ِﻝﻲ رﺴو ُل ِ‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋَﻠ ْﻴﻪ َو َﺴﻠ َم ﻜَﻨ َﺎﻨﺘَﻪُ‬
‫َ‬ ‫َُ‬ ‫َ‬
‫ُﺤ ٍد َوَﻗﺎ َل‪ْ » :‬ارِم ِﻓ َدا َ‬
‫ك أَﺒِﻲ َوأُ ‪‬ﻤﻲ«‪".‬‬ ‫َﻴ ْوَم أ ُ‬
‫‪٣٥٥‬‬ ‫‪٣٥٤‬‬
‫ﻤن طرﻴق ﻤروان ﺒن ﻤﻌﺎوﻴﺔ ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫رواﻩ اﻝﺒﺨﺎري‬
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‫ُﺴ ْﻨﻘُر ﺒن ﻋﺒد اﷲ اﻝﺴﻌدي ﻓﺘﻰ ﻜوﺠﺒﺎ أﺒو اﻝﻌﻼء‪،‬‬
‫ﺴﻤﻊ ﻤن ﻋﻤر ﺒن ﻤﻨﺼور ﺒن‬ ‫‪.١١١‬‬
‫ﻤﺤﻤد ﺒن إﺴﺤﺎق اﻷرﺴوﻓﻲ ﻤﺸﻴﺨﺔ أﺒﻲ اﻝطﺎﻫر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﺼﻘر اﻷﻨﺒﺎري‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ ﻤن‬
‫اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ ﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺴﻨﻘر ﺒن ﻋﺒد اﷲ اﻝﻜوﺠﺒﻲ إﺠﺎزة‪ ،‬وﻜﺘب ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬وذﻜر أﻨﻪ ﻗرأﻩ ﻋﻠﻴﻪ ﺴﻨﺔ اﺜﻨﺘﻴن وﻋﺸرﻴن‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﻨﺼور ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒدﻤﻴﺎط‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻜرم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻠك ﺒن‬
‫أﺒﻲ اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﺎﻤر ﻤﺤﻤود ﺒن اﻝﻘﺎﺴم وأﺒو ﺒﻜر أﺤﻤد ﺒن ﻋﺒد اﻝﺼﻤد وﻋﺒد اﻝﻌزﻴز ﺒن ﻤﺤﻤد‪) ،‬ح( وأﺨﺒرﻨﺎ‬
‫ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب ﻋن ﻤﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن ﺸﻔﻨﻴن‪ ،‬أن أﺒﺎ اﻝوﻗت ﻋﺒد اﻷول ﺒن ﻋﻴﺴﻰ ﻜﺘب إﻝﻴﻬم أن أﺒﺎ‬
‫ﻋﺎﻤر اﻷزدي أﺨﺒرﻩ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺠﺒﺎر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺤﺒوب‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻴﺴﻰ ﻤﺤﻤد‬
‫َن َر ُﺠَﻠ ْﻴ ِن َﻗ ِد َﻤﺎ ِﻓﻲ‬
‫ﺒن ﻋﻴﺴﻰ ﺒن ﺴورة‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻤﺤﻤد‪ ،‬ﻋن ﻴزﻴد ﺒن أﺴﻠم‪ ،‬ﻋن اﺒن ﻋﻤر‪ ،‬أ ‪‬‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ‬ ‫‪ِ‬‬ ‫ﺎس ِﻤ ْن َﻜ َﻼ ِﻤ ِﻬ َﻤﺎ‪ ،‬ﻓَﺎﻝﺘََﻔ َ‬
‫ت ِإﻝَ ْﻴ َﻨﺎ َر ُﺴو ُل اﻝﻠﻪ َ‬ ‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ]‪/٣٣‬أ[ َﻓ َﺨ َ‬
‫طَﺒﺎ‪َ ،‬ﻓ َﻌ ِﺠ َ‬
‫ب اﻝ ‪‬ﻨ ُ‬ ‫ﺎن اﻝﻨ‪‬ﺒِ ِﻲ َ‬
‫َزَﻤ ِ‬
‫ﺎن ِﺴ ْﺤٌر‪«.‬‬ ‫اﻝﺒَﻴ ِ‬
‫ض َ‬
‫ﺎل‪ِ» :‬إ ‪‬ن ِﻤن اﻝﺒﻴ ِ ِ‬
‫ﺎن ﺴ ْﺤًار أ َْو ِإ ‪‬ن َﺒ ْﻌ َ‬ ‫َ ََ‬ ‫َو َﺴﻠ‪َ ‬م َﻓ َﻘ َ‬
‫‪٣٥٧‬‬
‫ﻫذا ﺤدﻴث ﺤﺴن ﺼﺤﻴﺢ‪.‬‬ ‫ﻗﺎل أﺒو ﻋﻴﺴﻰ‬
‫اﻝﺸﻴن‬
‫ﺸرﻴﻔﺔ ﺒﻨت اﻝﺸرف أﺒﻲ اﻝﺒرﻜﺎت ﻋﺒد اﻝﻤوﻝﻰ ﺒن اﻹﻤﺎم ﺘﺎج اﻝدﻴن ﻋﻠﻲ ﺒن أﺤﻤد‬ ‫‪.١١٢‬‬
‫‪٣٦٠‬‬ ‫‪٣٥٩‬‬
‫ﻤﺎﺘت ﻓﻲ ﺜﺎﻝث ﺼﻔر ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬ ‫اﻝﻘﺴطﻼﻨﻲ‪...٣٥٨،‬‬
‫اﻝﺼﺎد‬
‫‪٣٦١‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ‬ ‫ﺼﺎﻝﺢ ﺒن إﺴﺤﺎق ﺒن ﻤﺤﻤد ﺒن ﻀرﻏﺎم ﺠﻤﺎل اﻝدﻴن ﺒن اﻝﻌﺎدﻝﻲ‪،‬‬ ‫‪.١١٣‬‬
‫‪٣٥٤‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.٩٧/٥‬‬
‫‪٣٥٥‬‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.٨٤/٩‬‬
‫‪٣٥٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٨٩٨) ١٧٦/٢‬‬
‫‪٣٥٧‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪ .٣٧٦/٤‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٣٨/٧‬‬
‫‪٣٥٨‬‬
‫‪٣٥٩‬‬
‫‪٣٦٠‬‬
‫‪٣٦١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٩٥٩) ١٩٩/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٤٤٢-٤٤١/١‬‬
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‫اﻝﻤزة اﻝﻐﻴﻼﻨﻴﺎت‪ ،‬وﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد اﻝﻤﻬرواﻨﻴﺎت‪ ،‬وﻤﻌﺠم‬
‫اﻝﻔﻀل ﻋﺒد اﻝرﺤﻴم ﺒن ﻴوﺴف ﺒن ﺨطﻴب ّ‬
‫اﻝﺤ َر ْﺴﺘﺎﻨﻲ ﻤن ﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻜﻠﻲ‪،‬‬
‫اﺒن ﺠﻤﻴﻊ ﻋﻠﻴﻪ وﻋﻠﻰ أﺒﻲ ﺒﻜر ﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وﺴﻤﻊ ﻤﺸﻴﺨﺔ اﺒن َ‬
‫واﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد ﺠﻤﻴﻌﺎ وﺤ ‪‬دث‪ .‬ﻜﺎن ﻤوﻝدﻩ ﺒﺄﺴﻴوط ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ذي اﻝﺤﺠﺔ‬
‫ﺴﻨﺔ ﺜﻼث وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻘﻔﺎ ﺼﺎﻝﺢ ﺒن إﺴﺤﺎق اﻝﻌﺎدﻝﻲ إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋن اﺒن راﻓﻊ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻤﻘدﺴﻲ‪ ،‬وﻤﺤﻤد ﺒن‬
‫إﺒراﻫﻴم اﻝﻜﻠﻲ ﺴﻤﺎﻋﺎ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺼﻤد ﺒن ﻤﺤﻤد اﻝﺤرﺴﺘﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻰ ﺒن أﺤﻤد ﺒن ﻤﻨﺼور ﺒن‬
‫ﻗﺒﻴس‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤدﻴد‪ ،‬أﺨﺒرﻨﺎ ﺠدي أﺒو ﺒﻜر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﺠﻌﻔر اﻝﺨراﺌطﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﺎس ﺒن ﻤﺤﻤد اﻝدوري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺜﻤﺎن ﺒن ﻋﻤر ﺒن ﻓﺎرس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴوﻨس ﺒن‬
‫َﺼ َواﺘُﻬُ َﻤﺎ‬
‫تأ ْ‬‫ﺎن ﻝَﻪُ َﻋﻠَ ْﻴ ِﻪ‪ ،‬ﻓَ ْﺎرﺘَ َﻔ َﻌ ْ‬
‫ﺎﻀﻰ ْاﺒ َن أَﺒِﻲ َﺤ ْد َرٍد َد ْﻴ ًﻨﺎ َﻜ َ‬
‫ﻴزﻴد‪ ،‬ﻋن اﻝزﻫري‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻜﻌب‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬أَ‪‬ﻨﻪُ ﺘَ َﻘ َ‬
‫ﻀ ْﻊ‬ ‫ول ِ‬ ‫اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻓَ َﺨ َرَج إِﻝَ ْﻴ ِﻬ َﻤﺎ ﻓَﻘَ َ‬ ‫ﺤﺘ‪‬ﻰ ﺴ ِﻤﻌﻬﺎ رﺴو ُل ِ‬
‫ﺎل‪َ » :‬‬ ‫اﷲ‪ ،‬ﻗَ َ‬ ‫ب!«‪ ،‬ﻓﻘﺎل‪ :‬ﻝَﺒ ْ‪‬ﻴ َك َﻴﺎ َر ُﺴ َ‬ ‫ﺎل‪َ » :‬ﻴﺎ َﻜ ْﻌ ُ‬ ‫َ ََ َ ُ‬ ‫َ‬
‫ِ ِ ‪٣٦٢‬‬
‫ت‪ ،‬ﻗﺎل‪ » :‬ﻗُ ْم ﻓَﺎ ْﻗﻀﻪ‪«.‬‬ ‫ﺎل‪ :‬ﻗَ ْد ﻓَ َﻌ ْﻠ ُ‬
‫طَر‪ ،‬ﻗَ َ‬ ‫‪‬‬ ‫ِﻤ ْن َد ْﻴﻨ َك َﻫ َذا‪َ «.‬وأ َْو َﻤﺄَ إﻝَ ْﻴﻪ أ ِ‬
‫َي اﻝﺸ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫]‪/٣٣‬ب[‬
‫ﺼﺎﻝﺢ ﺒن ﻋﺒد اﻝﻌظﻴم ﺒن ﻴوﻨس ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻴﺎﺴﻴن ﺒن ﺴوار اﻝﻔﻬﻤﻲ اﻝﻌﺴﻘﻼﻨﻲ‬ ‫‪.١١٤‬‬
‫‪٣٦٣‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻝﺜﺎﻝث ﻋﺸر ﻤن ﺤدﻴث اﻝﻀﺒﻲ‪،‬‬ ‫اﻝدﻻل ﻓﻲ اﻝﻜﺘب‪،‬‬
‫ّ‬
‫وﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬واﻝﻘﺎﻀﻲ ﺘﻘﻲ اﻝدﻴن اﺒن ُرَزﻴن‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ اﻝﺨﻤﻴس ﺨﺎﻤس ﻋﺸر ﺠﻤﺎدى‬
‫اﻵﺨرة ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﺼﺎﻝﺢ ﺒن ﻋﺒد اﻝﻌظﻴم إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ ﻤﻌﺠﻤﻪ‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم‬
‫ﺒن ﻋﺒد اﻝوﻫﺎب‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد اﻝرزاز‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺨﻼطﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻜم ﻋﺒد‬
‫اﻝرﺤﻤن ﺒن ﻤﻜﻲ اﻝﺤﺎﺴب‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ‬
‫أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻤﺨﻠد‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﻨﺤوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﺤﺴن ﺒن ﻋرﻓﺔ ﺒن ﻴزﻴد اﻝﻌﺒدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺠرﻴر ﺒن ﻋﺒد اﻝﺤﻤﻴد‪ ،‬ﻋن ﻋﻤﺎرة ﺒن اﻝﻘﻌﻘﺎع‪ ،‬ﻋن أﺒﻲ زرﻋﺔ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪،‬‬
‫ِ‬
‫ْﻤ ُل‬ ‫ﻴﺢ َﺸ ِﺤ ٌ‬
‫ﻴﺢ ﺘَﺄ ُ‬ ‫ﺼ ِﺤ ٌ‬
‫ت َ‬ ‫ﺼ ‪‬د َ‬
‫ق َوأ َْﻨ َ‬ ‫َن ﺘَ َ‬
‫َن أ ْ‬‫ﻀ ُل؟ ﻗَﺎ َل‪» :‬ﻝَﺘَُﻨﺒ‪‬ﺄ ‪‬‬ ‫ي اﻝﺼ َ ِ‬
‫‪‬دﻗَﺔ أَ ْﻓ َ‬ ‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م أَ ‪‬‬ ‫ِ‬
‫ﻗﺎل‪ُ :‬ﺴﺌ َل َر ُﺴو ُل اﷲ َ‬
‫ﺎن ِﻝﻔُ َﻼ ٍن‪«.‬‬ ‫ﺎف اْﻝ َﻔ ْﻘر وَﻻ ﺘُﻤ ِﻬ ْل ﺤﺘ‪‬ﻰ ِإ َذا ﺒَﻠ َﻐ ِت اْﻝﺤ ْﻠﻘُوم ُﻗ ْﻠ َ ِ‬
‫ت ﻝﻔُ َﻼ ٍن َﻜ َذا َوﻝِﻔُ َﻼ ٍن َﻜ َذا أ ََﻻ َوَﻗ ْد َﻜ َ‬ ‫ُ َ‬ ‫َ‬ ‫َ‬ ‫ا ْﻝﻐَﻨﻰ َوﺘَ َﺨ ُ َ َ ْ‬
‫ِ‬
‫رواﻩ ﻤﺴﻠم‪ ٣٦٤‬ﻋن زﻫﻴر ﺒن ﺤرب ﻋن ﺠرﻴر ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ ﺒدرﺠﺘﻴن‪.‬‬
‫‪٣٦٢‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٩٩/١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٢٣٩/٨‬‬
‫‪٣٦٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٩٦٣) ٢٠٠/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٥٠/١٦‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪-٥٤٥/٢‬‬
‫‪.٥٤٦‬‬
‫‪٣٦٤‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٧١٦/٢‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١١٠/٢‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٦٨/٥‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٩٠٣/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪-٣٧٠/١٢‬‬
‫‪.٣٧١‬‬
‫‪150‬‬
‫اﻝﻌﺠﻤﻲ اﻷﺼل اﻷﻋزازي‬ ‫‪٣٦٥‬‬
‫ﺼﺎﻝﺢ ﺒن ﻤﺨﺘﺎر ﺒن ﺼﺎﻝﺢ ﺒن أﺒﻲ اﻝﻔوارس اﻷُ ْﺸ ُﻨ ِﻬﻲ‬ ‫‪.١١٥‬‬
‫اﻝﻤوﻝد‪ ٣٦٦،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب وأرﺒﻌﻴن اﻵﺠري وﺜﺎﻝث ﺤدﻴث ﻋﻠﻲ ﺒن ُﺤ ْﺠر وﻗطﻌﺔ ﻤن ﺘﺎرﻴﺦ‬
‫ﺒﻐداد وﻤن أﺒﻲ ﻋﺒد اﷲ ﺒن اﻝﻜﻤﺎل اﻝﻤﻨﺘﻘﻰ ﻤن ﺴﺒﻌﺔ ﻤﺠﺎﻝس اﻝﻤﺨﻠّص‪ ،‬وﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر ﻗطﻌﺔ‬
‫ﻤن اﻝﻜﻔﺎﻴﺔ ﻝﻠﺨطﻴب‪ ،‬وأﺠﺎز ﻝﻪ ﺠﻤﺎﻋﺔ ﻤﻨﻬم إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝﻬﺎدي‪ ،‬واﺒن اﻝﻤﻘﻴر ﻋﺒد اﷲ ﺒن‬
‫اﻝﺨﺸوﻋﻲ وﻏﻴرﻫم‪ ،‬ﺤ ‪‬دث ﻗدﻴﻤﺎ‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﺎﻓظ أﺒو اﻝﻔﺘﺢ اﻝﻴﻌﻤري وﻏﻴرﻩ‪ُ ،‬ﺴ ِﺌ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل‪ :‬ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ‬
‫اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻴوم اﻝﺜﻼﺜﺎء اﻝﻨﺼف ﻤن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘراﻓﺔ ودﻓن‬
‫ﺒﻬﺎ‪.‬‬
‫]‪/٣٤‬أ[‬
‫‪٣٦٧‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‬ ‫ﺼﺒﻴﺢ ﺒن ﻋﺒد اﷲ اﻝﻨوﺒﻲ ﻓﺘﻰ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﺤﺴﺎم اﻝﻜﻠوﺘﺎﻨﻲ‪،‬‬ ‫‪.١١٦‬‬
‫‪٣٦٨‬‬
‫وﻤن اﻝﺠﻤﺎل أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺴﻠﻴﻤﺎن اﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث اﻝﺤﺎﻤض‪،‬‬ ‫ﺜﻤﺎﻨﻴﺎﺘﻪ وﻏﻴرﻫﺎ‪ ،‬وﻤن اﻝﻌز ﻤﺸﻴﺨﺔ اﻝﺨﻔﺎف‬
‫‪٣٦٩‬‬
‫ﺒدﻤﺸق‪.‬‬ ‫وﺴﻤﻊ ﻤن ﻏﻴرﻫم‪ .‬ﺘوﻓﻲ ﺜﺎﻤن ﻋﺸرﻴن اﻝﻤﺤرم ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‬
‫أﺨﺒرﻨﺎ ﺼﺒﻴﺢ ﺒن ﻋﺒد اﷲ اﻝﻨوﺒﻲ إﺠﺎزة‪ ،‬وأﺒو اﻝﻔﺘﺢ اﻝﻤﻴدوﻤﻲ إذﻨﺎ إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب ﺒن اﻝﺼﻴﻘل‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﺒﻨﺎن إذﻨﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﺒﺸران‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﺒن ﺤﻤزة ﺒن‬
‫ﻤﺤﻤد ﺒن اﻝﻌﺒﺎس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن روح‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﺒن ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ ﺤﻤﻴد‪ ،‬ﻋن أﻨس‪ ،‬أن رﺴول اﷲ ﺼﻠﻰ اﷲ‬
‫ظ ْﻬ ِري‪َ ،‬وﻝَﻘَ ْد‬ ‫َر ُﻜم ِﻤن ور ِ‬
‫اء َ‬ ‫ِ‬
‫ﺼﻔُ ْوﻓَ ُﻜ ْم ﻓَﺈﻨ‪‬ﻲ أَا ْ ْ َ َ‬
‫ﻋﻠﻴﻪ وﺴﻠم ﺒﻌد أن أﻗﻴﻤت اﻝﺼﻼة أﻗﺒل ﺒوﺠﻬﻪ ﻋﻠﻰ أﺼﺤﺎﺒﻪ ﻓﻘﺎل‪َ » :‬ﺴ ‪‬ووا ُ‬
‫ِ ‪٣٧٠‬‬
‫ﻴﻪ ِإ َذا ﻗَ َﺎم ِﻓﻲ اﻝﺼ َ‬
‫‪‬ﻼة‪«.‬‬ ‫َﺨ ِ‬
‫ق ﻤﻨ َﻜﺒﻪ ﺒِﻤ ْﻨ َﻜ ِب أ ِ‬
‫اﻝر ُﺠ َل ُﻴْﻠ ِز ُ َ َ ُ َ‬
‫ت أََرى ‪‬‬
‫ُﻜ ْﻨ ُ‬
‫اﻝطﺎء‬
‫‪٣٧١‬‬
‫طرﻨطﺎي اﻝدوادار اﻝزﻴﻨﻲ اﻝﻌﺎدﻝﻲ اﻝﻤﻠﻘب ﺤﺴﺎم اﻝدﻴن دوادار اﻝﻤﻠك اﻝﻌﺎدل ﻜﺘﺒﻐﺎ‪،‬‬ ‫‪.١١٧‬‬
‫‪ ٣٦٥‬ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش )أُ ْﺸُﻨﻪ ﻤن ﻗرى أذرﺒﻴﺠﺎن(‪ .‬اﻨظر‪ :‬أﺒو ﺴﻌد ﻋﺒد اﻝﻜرﻴم ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺘﻤﻴﻤﻲ اﻝﺴﻤﻌﺎﻨﻲ‪ ،‬اﻷﻨﺴﺎب )ﺒﻴروت‪:‬‬
‫دار اﻝﺠﻨﺎن‪.١٧١/١ ،(١٩٨٨ ،‬‬
‫‪٣٦٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٩٧٣) ٢٠٥-٢٠٤/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٩/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٩١-١٨٧‬؛ اﺒن‬
‫راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٢٠٥-٢٠٤/١‬‬
‫‪٣٦٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٩٧٥) ٢٠٥/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.١٢٠/٢‬‬
‫‪٣٦٨‬‬
‫أﺒو اﻝﻔﺘوح ﻴوﺴف ﺒن اﻝﻤﺒﺎرك ﺒن ﻜﺎﻤل اﻝﺨﻔﺎف اﻝﺒﻐدادي‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .١٢٠٥/٦٠٢‬اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٦/٥‬‬
‫‪٣٦٩‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ )ﺴﺘﻤﺎﺌﺔ( واﻝﺼﺤﻴﺢ ﻤﺎ أﺜﺒﺘﻨﺎﻩ‪.‬‬
‫اﻝﺤدﻴث رواﻩ اﻝﺒﺨﺎري ﻋن ﻋﻤرو ﺒن ﺨﺎﻝد ﻗﺎل ﺤ ‪‬دﺜﻨﺎ زﻫﻴر ﻋن ﺤﻤﻴد ﻋن أﻨس ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬أﻗﻴﻤوا ﺼﻔوﻓﻜم ﻓﺈﻨﻲ‬ ‫‪٣٧٠‬‬
‫أراﻜم ﻤن وراء ظﻬري وﻜﺎن أﺤدﻨﺎ ﻴﻠزق ﻤﻨﻜﺒﻪ ﺒﻤﻨﻜب ﺼﺎﺤﺒﻪ وﻗدﻤﻪ ﺒﻘدﻤﻪ‪ «.‬اﻨظر رواﻴﺎت ﻤﺘﺸﺎﺒﻬﺔ ﻓﻲ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ .١٤٦/١‬اﻨظر‬
‫ﻜذﻝك‪ :‬ﺴﻨن أﺒﻲ داود ‪١٧٨/١‬؛ ﻤﺴﻨد أﺤﻤد ‪.٦٩/١٩‬‬
‫‪٣٧١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٠٠٩) ٢١٧/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪.٢٤٨/١٦‬‬
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‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻤﻌﺎﻝﻲ أﺤﻤد ﺒن إﺴﺤﺎق اﻷﺒرﻗوﻫﻲ ﻤﺠﻠس رزق اﷲ اﻝﺘﻤﻴﻤﻲ‪ ،‬وﻤن أﺒﻲ اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻨﺼر اﷲ ﺒن‬
‫اﻝﺼواف‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺤﺴن اﻝﺸﻜل‪ ،‬ﻤﺤﺒﺎ ﻷﻫل اﻝﻌﻠم واﻝﺤدﻴث‪ ،‬ظﺎﻫر اﻝدﻴﺎﻨﺔ‪ .‬ﺘوﻓﻲ ﻴوم اﻷﺤد ﺜﺎﻤن ﻋﺸرﻴن‬
‫ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ طرﻨطﺎي اﻝدوادار إﺠﺎزة‪ ،‬وﻜﺘﺒﻪ ﻋﻨﻪ اﺒن راﻓﻊ ﻓﻲ "ﻤﻌﺠﻤﻪ"‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن إﺴﺤﺎق اﻝﻤؤﻴد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن‬
‫ﻤﺤﻤد ﺒن ﺴﺎﺒور‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻤﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ رزق اﷲ ﺒن ﻋﺒد اﻝوﻫﺎب اﻝﺘﻤﻴﻤﻲ‪ ،‬أﺨﺒرﻨﺎ ﺸﻴﺨﻲ أﺒو اﻝﺤﺴن‬
‫ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺤﻤﺎﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺴﻬل ﺒن زﻴﺎد اﻝﻘطﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ واﻝﻠﻔظ ﻝﻪ )ح( وأﻨﺒﺄﻨﺎ ﺒﻪ‬
‫ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب ﺒن اﻝﺤﺴﻴن ﺒن أﺒﻲ ﺒﻜر أﺨﺒرﻫم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن اﻝﻤظﻔر‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو ﻤﺤﻤد ﺒن ﺤﻤوﻴﻪ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴوﺴف‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم اﻝﺠﻌﻔﻲ‪ ،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻨﻌﻴم‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﺸﻴﺒﺎن‪ ،‬ﻋن ﻴﺤﻴﻰ ﺒن أﺒﻲ ﻜﺜﻴر‪ ،‬ﻋن أﺒﻲ ﺴﻠﻤﺔ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪:‬‬
‫‪ِ‬‬ ‫ِ‬ ‫ِ‬ ‫ث ﺒِ ِﻪ َﻨﺒِ ‪‬ﻲ ﻗَ ْو َﻤﻪُ‪ِ :‬إ‪‬ﻨﻪُ أ ْ‬
‫ﻲء َﻤ َﻌﻪُ ﺒِﻤﺜْ ِل َ‬
‫اﻝﺠ ‪‬ﻨﺔ َواﻝ‪‬ﻨ ِﺎر‪ ،‬ﻓَﺎﻝذي َﻴﻘُو ُل ِإ ‪‬ﻨ َﻬﺎ َ‬
‫اﻝﺠ ‪‬ﻨﺔُ‬ ‫َﻋ َوُر‪ٕ َ ،‬وِا ‪‬ﻨﻪُ َﻴ ِﺠ ُ‬ ‫‪‬ﺎل َﻤﺎ َﺤ ‪‬د َ‬ ‫ُﺤ ‪‬دﺜَ‪‬ﻨ ُﻜم َﻋ ِن اﻝ ‪‬دﺠ ِ‬
‫» َﻷ َ ْ‬
‫ِﻫ َﻲ اﻝ‪‬ﻨ ُﺎر‪ٕ َ ،‬وِاﻨ‪‬ﻲ أ ُْﻨ ِذُرُﻜ ُﻤ ْوﻩُ َﻜ َﻤﺎ أ َْﻨ َذَر ﻨُو ٌح ﻗَ ْو َﻤﻪُ‪«.‬‬
‫‪٣٧٢‬‬
‫ﻋن ﻤﺤﻤد ﺒن راﻓﻊ ﻋن ﺤﺴﻴن ﺒن ﻤﺤﻤد ﻋن ﺸﻴﺒﺎن ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫‪٣٧٣‬‬
‫]‪/٣٤‬ب[‬
‫]‪/٣٥‬أ[‬
‫‪٣٧٤‬‬
‫اﻝﺴﺎدس ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/٣٥‬ب[‬
‫ﺤرف اﻝﻌﻴن‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﷲ‬
‫‪٣٧٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‬ ‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل اﻝﺸطﻨوﻓﻲ اﻝﺤرﻴري اﻝﻤؤذن‪،‬‬ ‫‪.١١٨‬‬
‫اﻝﺤراﻨﻲ اﻝﺜﺎﻨﻲ ﻋﺸر واﻝراﺒﻊ ﻋﺸر ﻤن أﻤﺎﻝﻲ اﺒن اﻝﺤﺼﻴن وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝواﻨﻲ وﻏﻴرﻩ‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ ﻤؤذﻨﺎ‬
‫ﺒﺎﻝﺠﺎﻤﻊ اﻝﺤﺎﻜﻤﻲ‪ .‬ﺘوﻓﻲ ﻴوم اﻝﺴﺒت اﻝﺜﺎﻨﻲ ﻋﺸر ﻤن ﺸوال ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﺨﻤس وﺴﺒﻌﻴن ﺴﻨﺔ‪.‬‬
‫‪٣٧٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٢٢٥٠/٤‬اﻨظر ﻜذﻝك ﻤن طرﻴق آﺨر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٤٣/٤‬‬
‫‪٣٧٣‬‬
‫ﺼﻔﺤﺔ ﺒﻴﻀﺎء‪.‬‬
‫‪٣٧٤‬‬
‫ﻋﺎدة ﺘﻜون أول ورﻗﺔ ﻤن ﻜل ﺠزء ﻓﺎرﻏﺔ‪.‬‬
‫‪٣٧٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٢٠٩٧) ٢٣٩/٢‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٦٣/٤‬‬
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‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒ ارﻫﻴم اﻝﺨﻴوطﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب أﺒو اﻝﻔرج ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ اﻝﻜرم‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن اﻝﺤﺼﻴن‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو اﻝﻘﺎﺴم ﻋﻠﻲ ﺒن اﻝﻤﺤﺴن اﻝﺘﻨوﺨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد‬
‫ﺒن ﺴﻌﻴد اﻝرزاز‪ ،‬أﺨﺒرﻨﺎ ﺠﻌﻔر ﺒن ﻤﺤﻤد اﻝﻔرﻴﺎﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤزاﺤم ﺒن ﺴﻌﻴد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن اﻝﻤﺒﺎرك‪ ،‬أﺨﺒرﻨﻲ ﻤوﺴﻰ‬
‫ﺒن ﻋﻠﻲ ﺒن رﺒﺎح‪ ،‬ﺴﻤﻌت أﺒﻲ ﻴﻘول‪ :‬ﺴﻤﻌت ﻋﻘﺒﺔ ﺒن ﻋﺎﻤر ﻗﺎل‪ :‬ﺴﻤﻌت رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘول‪:‬‬
‫ﺎض ِﻓﻲ ا ْﻝ ُﻌﻘُل‪«.‬‬
‫ِ ‪٣٧٦‬‬
‫َﺸ ‪‬د ﺘََﻔﻠ‪‬ﺘًﺎ ِﻤ َن اْﻝ َﻤ َﺨ ِ‬
‫ﺎﻫ ُدوﻩُ َوﺘَ َﻐ‪‬ﻨ ْوا ﺒِ ِﻪ ﻓَ َواﻝ‪ِ‬ذي َﻨ ْﻔ ُس ُﻤ َﺤ ‪‬ﻤ ٍد ﺒَِﻴ ِد ِﻩ ﻝَﻬُ َو أ َ‬ ‫ِ‬ ‫‪ِ ‬‬
‫ﺎب اﷲ َوﺘَ َﻌ َ‬
‫»ﺘَ َﻌﻠ ُﻤوا ﻜﺘَ َ‬
‫‪٣٧٧‬‬
‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ ﺸرف اﻝدﻴن أﺒو ﺒﻜر ﺒن اﻝﻌز‪،‬‬ ‫‪.١١٩‬‬
‫ﺤﻀر ﻋﻠﻰ ﻋﻤر اﻝﻜرﻤﺎﻨﻲ اﻝﻤﻨﺘﻘﻰ ﻤن أرﺒﻌﻲ ﻋﺒد اﻝﺨﺎﻝق‪ ،‬وﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن ﻋﺒد‬
‫اﻝوﻫﺎب ﺒن اﻝﻨﺎﺼﺢ‪ ،‬وأﺒﻲ ﺒﻜر اﻝﻬروي‪ ،‬واﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن وﻏﻴرﻫم‪ ،‬وأﺠﺎز ﻝﻪ اﺒن‬
‫طﻌﺎن‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر وﻏﻴرﻫم‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﺎﻓظ اﻝﺒرزاﻝﻲ‪ ،‬واﻝذﻫﺒﻲ‪ ،‬واﺒن راﻓﻊ‪ ،‬وذﻜروﻩ ﻓﻲ ﻤﻌﺎﺠﻤﻬم‪.‬‬
‫اﻝﻤﻘﻴر‪ ،‬واﺒن ّ‬
‫ﺘوﻓﻲ ﺨﺎﻤس ﻋﺸري ﺸﻌﺒﺎن ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﻨﺤو ﻤن ﺴﺒﻌﻴن ﺴﻨﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن اﻝﻌز إﺒراﻫﻴم ﺒن أﺒﻲ ﻋﻤر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒﻲ‪ ،‬وﻋﻤﻪ أﺒو اﻝﻔرج‪ ،‬وﻋﻠﻲ ﺒن أﺤﻤد‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن‪،‬‬
‫اﻝﻴ ْﻤن زﻴد ﺒن اﻝﺤﺴن اﻝﻜﻨدي‪ ،‬زاد ﻋﻠﻲ ﺒن‬
‫وﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻨﺎﺼﺢ‪ ،‬وأﺒو ﺒﻜر ﺒن ﻤﺤﻤد اﻝﻬروي‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو ُ‬
‫أﺤﻤد واﻝذي ﻗﺒﻠﻪ واﻝذي ﺒﻌدﻩ‪ ،‬وﻋﻤر ﺒن ﻤﺤﻤد اﻝﻤؤذن‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن أﺒﻲ طﺎﻫر اﻝﻤﻬﻨدس‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم‬
‫ﺒن ﻋﻤر اﻝﺒرﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻷﻨﺼﺎري‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﺤﻤﻴد‪ ،‬ﻋن أﻨس‬
‫ﻼم ﻝَﺒِ ٌ‬ ‫ت‪ :‬ﻴﺎ رﺴ َ ‪ِ ‬‬ ‫ٍ ِ‬ ‫اﻝﻤ ِد ْﻴ َﻨﺔَ أ َ‬ ‫ِ ‪‬‬ ‫ﻗﺎل‪ :‬ﻝَ ‪‬ﻤﺎ ﻗَ ِدم اﻝﻨ‪‬ﺒِﻲ ‪ ‬‬
‫ﻴب‪،‬‬ ‫ول اﻝﻠﻪ‪َ ،‬ﻫ َذا أ ََﻨ ٌس ُﻏ ٌ‬ ‫ت أُ ‪‬م ُﺴﻠَ ْﻴم ﺒِ َﻴدي‪ ،‬ﻓَﻘَﺎﻝَ ْ َ َ ُ‬‫َﺨ َذ ْ‬ ‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َ‬ ‫َ َ‬ ‫َ‬
‫‪‬‬ ‫ِ‬ ‫‪‬‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َﻜﺎﺘِ ٌ‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم‪.‬‬ ‫ﺎل‪ :‬ﻓَﻘَﺒﻠَﻨﻲ اﻝﻨ‪‬ﺒ َﻲ َ‬
‫ك‪ .‬ﻗَ َ‬
‫ب َﻴ ْﺨ ُد ُﻤ َ‬
‫‪٣٧٨‬‬
‫ﻫذا ﺤدﻴث ﻋﺸﺎري اﻹﺴﻨﺎد ﻋﺎل ﺼﺤﻴﺢ ﻋﻠﻰ ﺸرط اﻝﺸﻴﺨﻴن وﻝم ‪‬‬
‫ﻴﺨرﺠﺎﻩ ﻤن ﻫذا اﻝوﺠﻪ‪.‬‬
‫]‪/٣٦‬أ[‬
‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﻘزوﻴﻨﻲ اﻝﺤﻠﺒﻲ أﺒو‬ ‫‪.١٢٠‬‬
‫‪٣٧٩‬‬
‫ﺴﻤﻊ ﻤن ﺠدﻩ ﻋدة أﺠزاء ﻤﻨﻬﺎ أﺤﺎدﻴث ﺸﺎﻜر ﺒن ﺠﻌﻔر اﻝﻤﻌدل‪ ،‬وﻤﻨﻬﺎ‬ ‫أﺤﻤد اﻝﺤﻨﻔﻲ اﻝﻌدل اﻝﻤﻌروف ﺒﺎﺒن اﻝﻬﺠﻴن‪،‬‬
‫ﻋن ﻏﻴرﻩ‪ ،‬وﺠزء اﻝ ُﻜ َد ْﻴ ِﻤ ّﻲ‪ ،‬وﺠزء أﺤﻤد ﺒن ﺤﺎزم ﺒن أﺒﻲ َﻏ َرَزة‪ ،‬وﺤدﻴث ﻨﺎﻓﻊ ﺒن أﺒﻲ ﻨﻌﻴم ﺠﻤﻊ اﺒن اﻝﻤﻘرئ‪ ،‬وﺴﻤﻊ ﻤن‬
‫اﻝﺼﺎﺤب ﻓﺘﺢ اﻝدﻴن ﻋﺒد اﷲ ﺒن اﻝﻘﻴﺴراﻨﻲ إﻜرام اﻝﻀﻴف ﻝﻠﺤرﺒﻲ‪ ٣٨٠،‬طﻌن ﻋﻠﻴﻪ اﻝﺤﺎﻓظ أﺒو ﻤﺤﻤد اﻝﺤﻠﺒﻲ ﻓﻲ إﺸﻬﺎدﻩ‪،‬‬
‫ﻝﻜن ﻗﺎل إن ﺴﻤﺎﻋﻪ ﺼﺤﻴﺢ‪ .‬وﻝد ﻓﻲ رﺠب ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺤﻠب ﺒﺎﻝﺨﺎﻨﻘﺎة اﻝﻨورﻴﺔ‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ‬
‫ﺠﻤﺎﻋﺔ‪ .‬وﺘوﻓﻲ ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫‪٣٧٦‬‬
‫اﻨظر‪ :‬ﻤﺴﻨد أﺤﻤد ‪٥٩١/٢٨‬؛ اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪٢٧٠/٧ ،‬؛ ﺴﻨن اﻝدارﻤﻲ ‪.٢١٠٨/٤‬‬
‫‪٣٧٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٠٠) ٢٤٠/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٢٩-٢٨/٢‬‬
‫‪٣٧٨‬‬
‫أﺒو اﻝﻔﻀل ﻋﺒد اﻝرﺤﻴم ﺒن اﻝﺤﺴﻴن اﻝﻌراﻗﻲ‪ ،‬اﻷرﺒﻌﻴن اﻝﻌﺸﺎرﻴﺔ‪ ،‬ﺘﺤﻘﻴق ﺒدر ﻋﺒد اﷲ اﻝﺒدر )ﺒﻴروت‪ :‬دار اﺒن ﺤزم‪ .١٦٠/١ ،(١٩٩٢ ،‬ﻝﻪ‬
‫أﺼل ﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠم ‪.١٩٢٤/٤‬‬
‫‪٣٧٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٠١) ٢٤٠/٢‬؛ ﺒرﻫﺎن اﻝدﻴن اﻝﺤﻠﺒﻲ أﺒو اﻝوﻓﺎ إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﺨﻠﻴل ﺴﺒط اﺒن اﻝﻌﺠﻤﻲ‬
‫اﻝﺸﺎﻓﻌﻲ‪ ،‬اﻻﻏﺘﺒﺎط ﺒﻤن رﻤﻲ ﻤن اﻝرواة ﺒﺎﻻﺨﺘﻼط‪ ،‬ﺘﺤﻘﻴق ﻋﻼء اﻝدﻴن ﻋﻠﻲ رﻀﺎ )اﻝﻘﺎﻫرة‪ :‬دار اﻝﺤدﻴث‪.١٨٥/١ ،(١٩٨٨ ،‬‬
‫‪ ٣٨٠‬إﺒراﻫﻴم ﺒن إﺴﺤﺎق ﺒن ﺒﺸﻴر ﺒن ﻋﺒد اﷲ اﻝﺒﻐدادي اﻝﺤرﺒﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٨٩٨/٢٨٥‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٣٢/١‬‬
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‫أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﺒن اﻝﻬﺠﻴن إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠدي‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺤداد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﺒﻜر ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن إﺒراﻫﻴم ﺒن ﻤﺼﻌب‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋروة ﺸﺎﻜر ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﺴﻔﻴﺎن ﺒن وﻜﻴﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒﻲ‪ ،‬ﻋن زﻜرﻴﺎ‪ ،‬ﻋن ﻋﺎﻤر‪ ،‬ﻋن أﺒﻲ ﺴﻠﻤﺔ‪ ،‬ﻋن ﻋﺎﺌﺸﺔ‪ ،‬أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‬
‫‪‬ﻼ ُم َوَر ْﺤ َﻤﺔُ اﻝﻠ‪ِ ‬ﻪ َوَﺒَرَﻜﺎﺘُﻪُ‪.‬‬
‫‪‬ﻼم‪ «.‬ﻓﻘﺎﻝت‪َ :‬و َﻋﻠَ ْﻴ ِﻪ اﻝﺴ َ‬
‫ﻴل ُﻴ ْﻘ ِرﺌُ ِك اﻝﺴ َ‬
‫ﻝﻬﺎ‪ِ» :‬إ ‪‬ن ِﺠ ْﺒ ِر َ‬
‫ﻤﺘﻔق ﻋﻠﻴﻪ‪ ٣٨١‬ﻤن ﺤدﻴث زﻜرﻴﺎ ﺒن أﺒﻲ زاﺌدة ﻋن اﻝﺸﻌﺒﻲ‪.‬‬
‫‪٣٨٣‬‬ ‫‪٣٨٢‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﺒن ﺘرﻜﻲ اﻝﺤوراﻨﻲ ﺜم اﻝﻤﺼري‪،‬‬ ‫ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﺘرﻜﻲ‪...‬‬ ‫‪.١٢١‬‬
‫اﺒن ﻤﻀر ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن اﻝﻨﺠﻴب وأﺒﻲ اﻝﻔﻀل اﻝﺒﻜري وﻏﻴرﻫم‪ ،‬وﻜﺎن ﺸﻴﺨﺎ ﺼﺎﻝﺤﺎ ﻜﺜﻴر اﻝﻘراءة‪ .‬ﻤوﻝدﻩ ﻓﻲ ذي‬
‫‪٣٨٤‬‬
‫اﻝﺤﺠﺔ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﺴﺎدس ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﺤﺴن ﺒن ﺤﺎﻤد ﺒن اﻝﺤﺴن ﺒن إدرﻴس ﺒن ﺤﻤﻴد‬ ‫‪.١٢٢‬‬
‫‪٣٨٥‬‬
‫ﺤﻀر ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن اﺒن‬ ‫اﻝﻤﻘدﺴﻲ اﻝﻤﻌروف ﺒﺎﺒن اﻝﻘﻴراط‪،‬‬
‫اﻝﺒﺨﺎري‪ ،‬واﺒن اﻝﻨﺎﺼﺢ‪ ،‬واﺒن أﺒﻲ اﻝﺨﻴر وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺴﺎﺒﻊ ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺴﺎدس ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺨﻤس وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن اﻝﻘﻴراط إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﺒد اﻝوﻫﺎب‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﺒﻨﺎن )ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻜم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو طﺎﻫر‬
‫اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺼﻔّﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝر ْﺸك‪/٣٦] ،‬ب[ ﻋن ﻤطرف ﺒن ﻋﺒد اﷲ ﺒن‬ ‫اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ٌﻋﻠﻴﺔ‪ ،‬ﻋن ﻴزﻴد ‪‬‬
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‫ﺎل‪:‬‬
‫ﺎل‪َ » :‬ﻨ َﻌ ْم«‪َ ،‬ﻗ َ‬ ‫َﻫ ُل ا ْﻝ َﺠ ‪‬ﻨ ِﺔ ِﻤ ْن أ ْ‬
‫َﻫ ِل اﻝ ‪‬ﻨ ِﺎر؟ ﻗَ َ‬ ‫َﻋﻠِ َم أ ْ‬
‫اﻝ ‪‬ﺸ ‪‬ﺨﻴر‪ ،‬ﻋن ﻋﻤران ﺒن ﺤﺼﻴن‪ ،‬ﻗﺎل‪َ :‬ﻗﺎ َل َر ُﺠ ٌل‪َ :‬ﻴﺎ َر ُﺴ ْو َل اﷲ‪ ،‬أ ُ‬
‫‪‬ر« أو ﻜﻤﺎ ﻗﺎل‪.‬‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬
‫اﻋ َﻤﻠُوا َﻓ ُﻜل ُﻤَﻴﺴٌ‬
‫ﺎل‪ْ » :‬‬
‫ون؟ َﻗ َ‬
‫ﻴم َﻴ ْﻌ َﻤ ُل اْﻝ َﻌﺎﻤﻠُ َ‬
‫َﻓﻔ َ‬
‫روا ﻤﺴﻠم‪ ٣٨٦‬ﻋن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ ﺸﻴﺒﺔ‪ٕ ،‬واﺴﺤﺎق ﺒن إﺒراﻫﻴم‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ُﻨﻤﻴر‪ ،‬وأﺒﻲ ﺨﻴﺜﻤﺔ‬
‫زﻫﻴر ﺒن ﺤرب‪ ،‬أرﺒﻌﺘﻬم ﻋن اﺒن ُﻋﻠَﻴ‪‬ﺔ‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪٣٨١‬‬
‫اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٥٦/٨‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥٥/٥‬؛ ﻤﺴﻨد أﺤﻤد ‪.٤٨٧/٤٢‬‬
‫‪٣٨٢‬‬
‫‪٣٨٣‬‬
‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﻤﺎ ﻨﺼﻪ )ﻓﻲ اﻝﻜﻨﻰ(‪ ،‬أي أن ﻫذا اﻻﺴم ورد ﻓﻲ اﻝﻜﻨﻰ‪ .‬وﺘﻔﺴﻴر ذﻝك أﻨﻪ ورد ﻓﻲ اﻝدرر اﻝﻜﺎﻤﻨﺔ ﻓﻲ ﺒﺎب اﻝﻜﻨﻰ‪ .‬ﺠﺎء‬
‫ﻓﻲ اﻝدرر‪ ،(٢١٠٣) ٢٤١/٢ ،‬ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﺘرﻜﻲ ﺘﻘدم ﻓﻲ أﺒﻲ ﺒﻜر ﺒن أﺤﻤد ‪.(١١٥٥) ٤٣٨-٤٣٧/١‬‬
‫‪٣٨٤‬‬
‫‪٣٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٠٦) ٢٤٣/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٦-٢٥/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣١٨/١‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.١٢٥/١٥‬‬
‫‪٣٨٦‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٢٠٤١/٤‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن أﺒﻲ داود ‪٢٢٨/٤‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٤٣/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪.١٠٣/٣٣‬‬
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‫ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﻐﻨﻲ اﻝﺤﺎﻓظ ﻋﺒد اﻝواﺤد ﺒن ﻋﻠﻲ ﺒن ﺴرور‬ ‫‪.١٢٣‬‬
‫‪٣٨٧‬‬
‫وﻝد ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وأُﺤﻀر ﻋﻨد أﺒﻲ اﻝﺤﺴن‬ ‫ﺸرف اﻝدﻴن ﻗﺎﻀﻲ اﻝﻘﻀﺎة أﺒو ﻤﺤﻤد اﻝﻤﻘدﺴﻲ اﻝﺤﻨﺒﻠﻲ‪،‬‬
‫اﻝﺼوري أرﺒﻌﻲ اﻝﺤﺴن ﺒن ﺴﻔﻴﺎن‪ ،‬وﻏﻴرﻩ‪ ،‬ﺴﻤﻊ ﻤن ﻤﻜﻲ ﺒن ﻋﻼن ﺠزء إﺴﺤﺎق‪ ،‬واﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث َﺴ ْﺨﺘَﺎم‪،‬‬
‫وﻤن ﺨطﻴب َﻤ ْرَدا اﻝﺴﻴرة ﻻﺒن ﻫﺸﺎم‪ ،‬وﻤن ﻤﺴﻨد أﺒﻲ ﻴﻌﻠﻰ‪ ،‬وأﺸﻴﺎء ﻜﺜﻴرة‪ ،‬وﻤن اﻝﻴﻠداﻨﻲ ﻤﺠﺎﻝس أﺒﻲ ﻴﻌﻠﻰ اﻝﺜﻼﺜﺔ‪،‬‬
‫‪٣٨٩‬‬ ‫‪٣٨٨‬‬
‫وﻤن اﺒن‬ ‫وﺠزء اﻝﻔراﺘﻲ‪ ،‬وﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر‪،‬‬ ‫وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻤن إﺒراﻫﻴم ﺒن ﺨﻠﻴل ﻤﺴﺎوئ اﻷﺨﻼق ﻝﻠﺨراﺌطﻲ‪،‬‬
‫ﻋﺒد اﻝداﺌم واﺒن ﻋﺒد اﻝﻬﺎدي ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن ﻤﺤﻤد ﺒن ﺴﻌد ﺼﺤﻴﻔﺔ ﻫﻤﺎم ﺒن ﻤﻨﺒﻪ رواﻴﺔ أﺒﻲ ﻨﻌﻴم‪ ،‬وﻤن إﺴﻤﺎﻋﻴل‬
‫ﺒن أﺤﻤد اﻝﻌراﻗﻲ أﺨﻼق اﻝﻌﻠﻤﺎء ﻝﻶﺠري‪ ،‬وﻤن ﻋﺒد اﻝﻌزﻴز اﻝﻜﻔرطﺎﺒﻲ ﺠزء أﺴﻴد ﺒن ﻋﺎﺼم‪ ،‬وﻤن اﻝﻌﻤﺎد ﻋﺒد اﻝﺤﻤﻴد‬
‫ﺒن ﻋﺒد اﻝﻬﺎدي ﻨﺴﺨﺔ أﺤﻤد ﺒن أﺒﻲ اﻝﺤواري ﻋن أﺒﻲ ﻤﻌﺎوﻴﺔ‪ ،‬وﻤﺠﻠس أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب‪ ،‬وﻤن ﻴوﺴف ﺒن ﻗزﻋﻠﻲ‬
‫اﻝذﻜر واﻝﺘﺴﺒﻴﺢ ﻝﻴوﺴف اﻝﻘﺎﻀﻲ‪ ،‬وأﺠﺎز ﻝﻪ إﺒراﻫﻴم ﺒن أﺒﻲ ﺒﻜر اﻝزﻋﺒﻲ‪ ،‬وﻋﻠﻲ ﺒن ﻋﺒد اﻝﻠطﻴف اﺒن اﻝﺤﺘﻤﻲ‪ ،‬وﻓﻀل‬
‫اﷲ اﻝﺠﻴﻠﻲ‪ ،‬وﻤﺤﻤد ﺒن ﻨﺼر ﺒن اﻝﺤﺼري‪ ،‬وﻤن دﻤﺸق أﺤﻤد ﺒن اﻝﻤﻔرج‪ ،‬وﻤن ﻤﺼر ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬واﻝﻤﻨذري‪ ،‬واﻝرﺸﻴد‬
‫ودرس ﻤدة‪ ،‬وﻨﺎب ﻓﻲ اﻝﺤﻜم‪ ،‬ﺜم وﻝﻲ‬ ‫اﻝﻌطّﺎر‪ ،‬واﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬واﺒن ﺒﻨﻴن وﺠﻤﺎﻋﺔ‪ ،‬وﺤ ‪‬دث ﻗدﻴﻤﺎ‪ ،‬وﺘﻔﻘّﻪ ّ‬
‫وﺘﻘدم وأﻓﺘﻰ ّ‬
‫ﻗﻀﺎء اﻝﻘﻀﺎة ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن‪ ،‬ﻓﺄﻗﺎم ﻴﺴﻴ ار ﺜم ﻤﺎت ﻓﺠﺄة ﻓﻲ ﻤﺴﺘﻬل ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن‪ ،‬وﻜﺎن‬
‫إﻤﺎﻤﺎ ﻋﺎﻝﻤﺎ ﻤﺤﻤود اﻝﺴﻴرة ﻤﺘواﻀﻌﺎ واﻓر اﻝﻌﻠم رﺤﻤﻪ اﷲ‪.‬‬
‫أﺨﺒرﻨﺎ اﻹﻤﺎم اﻝﻌﻼﻤﺔ ﻗﺎﻀﻲ اﻝﻘﻀﺎة ﺸرف اﻝدﻴن ﻓﻘﻴﻪ اﻝﺴﻠف أﺒو ﻤﺤﻤد ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن أﺒﻲ ﻤوﺴﻰ ﺒن اﻝﺤﺎﻓظ‬
‫ﻋﺒد اﻝﻐﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻴوﺴف اﻝﺼوري ﺤﻀورا‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻜم أﺒو ﻋﻠﻲ اﻝﺒﻜري‬
‫‪٣٩٠‬‬
‫اﻝﺤﺎﻓظ‪...‬‬
‫]‪/٣٧‬أ[‬
‫ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن أﺒﻲ اﻝﺘﺎﺌب ﺒن أﺒﻲ اﻝﻌﻴش اﻷﻨﺼﺎري اﻝدﻤﺸﻘﻲ ﺒدر اﻝدﻴن أﺒو‬ ‫‪.١٢٤‬‬
‫‪٣٩١‬‬
‫وﻝد ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻋﻠﻰ ﻤﻜﻲ ﺒن ﻋﻼن ﻋدة أﺠزاء ﻤﻨﻬﺎ ﺨﻤﺴﺔ أﺠزاء ﻤن‬ ‫ﻤﺤﻤد وأﺒو اﻝﻔﻀل‪،‬‬
‫ﻓواﺌد أﺒﻲ ﻨﺼر ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻴوﺴف اﻝﺴﻤﺴﺎر اﻝﻤﻌروف ﺒﻨﺼري ﻤﺘواﻝﻴﺔ ﻤن اﻷول‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ‬
‫اﻝﻔﻀل إﺴﻤﺎﻋﻴل ﺒن أﺤﻤد اﻝﻌراﻗﻲ ﻋدة أﺠزاء ﻤﻨﻬﺎ اﻷول ﻤن ﺤدﻴث طﻠﺤﺔ ﺒن ﻋﻠﻲ ﺒن اﻝﺼﻘر‪ ،‬وﻤن ﻤﺤﻤد ﺒن أﺒﻲ‬
‫‪٣٨٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٣٥) ٢٥٦-٢٥٥/٠٢‬؛ اﻝذﻫﺒﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٢١-٣٢٠/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن‬
‫‪٥٩/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٧٥-٦٧٤/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٧١/١٧‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٠٠/٦‬؛ اﻝوادي آﺸﻲ‪،‬‬
‫اﻝﺒرﻨﺎﻤﺞ ‪.٤٩‬‬
‫‪٣٨٨‬‬
‫ﻫو أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن ﺴﻬل ﺒن ﺸﺎﻜر اﻝﺴﺎﻤري اﻝﺨراﺌطﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٩٣٨/٣٢٧‬اﻨظر‪ :‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء‬
‫‪٢٦٧/١٥‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٣٠٩/٢‬‬
‫ﻫو ﻋﺒد اﻷﻋﻠﻰ ﺒن ُﻤ ْﺴ ِﻬر اﻹﻤﺎم ﺸﻴﺦ اﻝﺸﺎم‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٨٣٣/٢١٨‬اﻨظر‪ :‬اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٢٢٨/١٠‬‬ ‫‪٣٨٩‬‬
‫‪٣٩٠‬‬
‫‪٣٩١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٣٦) ٢٥٧-٢٥٦/٢‬؛ اﺒن ﺤﺠر‪ ،‬ﻝﺴﺎن اﻝﻤﻴزان ‪٤٥٩/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٤-٣٣/٢‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٢٢-٣٢١/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٧٧/١٧‬؛اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٧٦-٦٧٥/٢‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات‬
‫اﻝذﻫب ‪١١٠/٦‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٠٠-١٩٩‬‬
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‫ﺒﻜر اﻝﺒﻠﺨﻲ ﻋدة أﺠزاء ﻤﻨﻬﺎ أﻨس اﻝﻌﺎﻗل وﺘذﻜرة اﻝﻐﺎﻓل ﻷﺒﻲ اﻝﻨرﺴﻲ‪ ،‬وﺠزء ﻤن ﺤدﻴث ﻋﻠﻲ ﺒن اﻝﻤﺤﺴن اﻝﺘﻨوﺨﻲ‪،‬‬
‫وﺴﻤﻊ ﻤن إﺒراﻫﻴم ﺒن ﺨﻠﻴل ﻤﻌﺠم اﻝطﺒراﻨﻲ اﻝﺼﻐﻴر‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن ﺒرﻜﺎت اﻝﺨﺸوﻋﻲ ﻨﺴﺨﺔ ﻨﺒﻴط ﺒن‬
‫ﺸرﻴط‪ ،‬وﻤن ﻋﻠﻲ ﺒن اﻝﻤظﻔر اﻝﻨﺸﺒﻲ اﻝﺴﺎﺒﻊ واﻷرﺒﻌﻴن ﻤن ﺘﺨرﻴﺞ ﺒﻬﺎء اﻝدﻴن ﺒن ﻋﺴﺎﻜر‪ ،‬وﻤن ﻋﺒد اﻝﻜرﻴم ﺒن ﻋﺒد‬
‫اﻝﺤ َر ْﺴﺘﺎﻨﻲ ﻤﺸﻴﺨﺔ أﺒﻴﻪ‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻤن اﻝﺤﺎﻓظ أﺒﻲ ﻋﻠﻲ ﺒن اﻝﺒﻜري إﻴﻀﺎح ﻤﺎ ﻻ ﻴﺴﻊ اﻝﻤﺤدث ﺠﻬﻠﻪ‬
‫اﻝﺼﻤد َ‬
‫ﻝﻠﻤﻴﺎﻨﺸﻲ‪ ،‬وﻤن اﻝﻘﺎﻀﻲ ﺼدر اﻝدﻴن أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺴﻨﻲ اﻝدوﻝﺔ ﻤﻌﺠﻤﻪ ﺘﺨرﻴﺞ اﻝدﻤﻴﺎطﻲ‪ ،‬وﺴﻤﻊ ﻤن طﺎﺌﻔﺔ ﻏﻴر‬
‫ﻫؤﻻء‪ ،‬وأﺠﺎز ﻝﻪ آﺨرون‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﻔﺎظ اﻝﻤزي‪ ،‬واﻝذﻫﺒﻲ‪ ،‬واﻝﺒرزاﻝﻲ‪ ،‬واﺒن راﻓﻊ وﻏﻴرﻫم‪ ،‬وﺨرج ﻝﻪ اﻝﺒﻌﻠﻲ ﻤﺸﻴﺨﺔ ﻓﻲ‬
‫ﺜﻼﺜﺔ أﺠزاء‪ ،‬وﺤ ‪‬دث ﺒﻐﺎﻝب ﻤروﻴﺎﺘﻪ‪ ،‬وطﺎل ﻋﻤرﻩ‪ ،‬واﻨﺘﻔﻊ‪ ،‬ﺠﻠس ﻤﻊ اﻝﺸﻬودة ﻤدة ﺜم ﺘرك ذﻝك وﺒﻘﻲ ﻴﺴﻤﻊ ﻋﻠﻴﻪ ﺒدار‬
‫اﻝﺤدﻴث اﻷﺸرﻓﻴﺔ إﻝﻰ أن ﺘوﻓﻲ ﺜﺎﻝث ﻋﺸر ﺼﻔر ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺘﺎﺌب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺒﻠﺨﻲ ﺴﻤﺎﻋﺎ ﻋن أﺒﻲ طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻐﻨﺎﺌم ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻨرﺴﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻷﻤﻴر أﺒو ﻨﺼر ﺒن ﻤﺎﻜوﻻ‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم ﻋن ﻋﻠﻲ ﺒن‬
‫اﻝﺤﺴﻴن‪ ،‬ﻋن ﻤﺤﻤد ﺒن ﻨﺎﺼر‪ ،‬ﻋن أﺒﻲ ﻨﺼر ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ ﺒن ﻋﻠﻲ ﺒن ﺠﻌﻔر ﺒن ﻤﺎﻜوﻻ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن‬
‫ﻤﻬدي‪) ،‬ح( وأﻨﺒﺄﻨﺎ أﻋﻼ ﻤﻨﻪ ﻴوﻨس‪ ،‬ﻋن ﻋﻠﻲ‪ ،‬ﻋن اﻝﻔﻀل ﺒن ﺴﻬل‪ ،‬ﻋن أﺒﻲ ﺒﻜر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺤﺎزم اﻝﻌﺒدوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒو ﻋﻤرو ﺒن ﻤطر‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﻴوﺴف‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻔﻀل ﺼﺎﺤب أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﺤﻨﺒل‪ ،‬ﺤ ‪‬دﺜﻨﺎ زﻫﻴر ﺒن‬
‫ﺤرب‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﻌﻴن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﻤدﻴﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻤﻌﺎذ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﺒﺔ‪ ،‬ﻋن أﺒﻲ‬
‫ْﺨ ْذن ِﻤن رؤ ِ‬
‫وﺴ ِﻬ ‪‬ن َﺤﺘ‪‬ﻰ ﺘَ ُﻜ ْو ُن‬ ‫اج اﻝﻨ‪‬ﺒِ ‪‬ﻲ َﻴﺄ ُ َ ْ ُ ُ‬
‫ﺒﻜر ﺒن ﺤﻔص‪ ،‬ﻋن أﺒﻲ ﺴﻠﻤﺔ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬ﻋن ﻋﺎﺌﺸﺔ ﻗﺎﻝت‪ُ :‬ﻜ ‪‬ن أ َْزَو َ‬
‫‪٣٩٢‬‬
‫َﻜﺎْﻝ َوْﻓَ ِرة‪.‬‬
‫ﻋﺒد اﷲ ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ ﺒن ﻋﻠﻲ اﻝﺠذاﻤﻲ‬ ‫‪.١٢٥‬‬
‫‪٣٩٣‬‬
‫ﺴﻤﻊ ﻤن ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ ﻜﺘﺎب اﻝﺘوﻜل ﻻﺒن أﺒﻲ ]‪/٣٧‬ب[ اﻝدﻨﻴﺎ وﺤ ‪‬دث ﺒﻪ ﻋﻨﻪ‬ ‫اﻹﺴﻜﻨدراﻨﻲ أﺒو ﻤﺤﻤد ﺒن اﻝﺼواف‪،‬‬
‫ﺤدث ﻋﻨﻪ ﺒﺎﻝﺴﻤﺎع ﺒﺒﻠدﻩ‪ ،‬ﻤﺎت ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﺜﻤﺎﻨﻴن ﺴﻨﺔ إﻻ ﻴﺴﻴ ار‪.‬‬
‫وﺘﻔرد ﺒﻪ‪ ،‬وﻫو آﺨر ﻤن ّ‬
‫ّ‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب اﻝﺠذاﻤﻲ وﻏﻴرﻩ إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠدي ﻷﻤﻲ‬
‫اﻝﺤﺎﻓظ أﺒو طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻨﺼر ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﺒﺸران‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن ﺼﻔوان اﻝﺒرذﻋﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﻬدي ﺒن ﺤﻔص‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺒﺸران‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد‬
‫اﷲ ﺒن اﻝﻤﺒﺎرك ﻋن ﺤﻴوة ﺒن ﺸرﻴﺢ )ح( ﻗﺎل اﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ :‬ﺤ ‪‬دﺜﻨﺎ إﺴﺤﺎق ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻴزﻴد‬
‫اﻝﻤﻘرئ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻴوة ﺒن ﺸرﻴﺢ‪ ،‬ﻋن ﺒﻜر ﺒن ﻋﻤرو اﻝﻤﻌﺎﻓري‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻫﺒﻴرة‪ ،‬ﻋن أﺒﻲ ﺘﻤﻴم اﻝﺠﻴﺸﺎﻨﻲ‪ ،‬ﻋن‬
‫ﻋﻤر ﺒن اﻝﺨطﺎب رﻀﻲ اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺴﻤﻌت ﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘول‪» :‬ﻝَو أَﻨ‪ُ ‬ﻜم ﺘَو ‪‬ﻜ ْﻠﺘُم ﻋﻠَﻰ ِ‬
‫اﷲ َﺤ ‪‬‬
‫ق‬ ‫ْ ْ َ ْ َ‬
‫ﺎﺼﺎ‪َ ،‬وﺘَُرو ُح ﺒِ َ‬
‫ط ًﺎﻨﺎ‪«.‬‬ ‫ِ‬ ‫ﺘَو ‪‬ﻜِﻠ ِﻪ‪ ،‬ﻝَرَزﻗَ ُﻜم َﻜﻤﺎ ﻴرُز ُ ‪‬‬
‫ق اﻝط ْﻴَر‪ ،‬ﺘَ ْﻐ ُدو ﺨ َﻤ ً‬ ‫َ ْ َ َْ‬ ‫َ‬
‫‪٣٩٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٥٦/١‬؛ أﺒو ﻨﻌﻴم‪ ،‬ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ‪.٥٥/٩‬‬
‫‪٣٩٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢١٣٧) ٢٥٩-٢٥٨/٢‬‬
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‫ﻋن ﻋﻠﻲ ﺒن ﺴﻌﻴد اﻝﻜﻨدي ﻋن اﺒن اﻝﻤﺒﺎرك‪ ،‬وﻗﺎل‪ :‬ﺤﺴن ﺼﺤﻴﺢ ﻻ ﻨﻌرﻓﻪ إﻻ ﻤن ﻫذا اﻝوﺠﻪ وأﺒو‬ ‫رواﻩ اﻝﺘرﻤذي‬
‫ﺘﻤﻴم اﻝﺠﻴﺸﺎﻨﻲ اﺴﻤﻪ ﻋﺒد اﷲ ﺒن ﻤﺎﻝك‪.‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﺤﻠﻴم ﺒن ﻋﺒد اﻝﺴﻼم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﺘﻴﻤﻴﺔ اﻝﺤراﻨﻲ ﺸرف‬ ‫‪.١٢٦‬‬
‫‪٣٩٥‬‬
‫ﺤﻀر ﻋﻠﻰ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر ﻨﺴﺨﺔ وﻜﻴﻊ وﺠزء اﻝﺤﺼﺎﺌري‪ ،‬وﺴﻤﻊ ﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن‬ ‫اﻝدﻴن أﺒو ﻤﺤﻤد‪،‬‬
‫ﺒن أﺒﻲ ﻋﻤرو اﻝﺠﻤﺎل ﻋﺒد اﻝرﺤﻤن ﺒن ﺴﻠﻤﺎن اﻝﺒﻐدادي‪ ،‬واﻝﻔﺨر ﺒن اﻝﺒﺨﺎري‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن وﻏﻴرﻫم‪ ،‬وﺴﻤﻊ ﻤن‬
‫إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ ﻋﺒد اﷲ اﻝﻌﺴﻘﻼﻨﻲ اﻷول ﻤن اﻝﻔﻀﺎﺌل وﻤن ﻤﺴﻨد أم ﺴﻠﻤﺔ ﻝﻠﺒﻐوي‪ ،‬وﺴﻤﻊ ﻤن أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن‬
‫‪٣٩٦‬‬
‫اﻝﺠزأﻴن اﻷﺨﻴرﻴن ﻤن اﻝﻐﻴﻼﻨﻴﺎت‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ ﻓﻘﻴﻬﺎ ﻤﺘورﻋﺎ ﻤﻼزﻤﺎ ﻝﻤﻨزﻝﻪ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﻴوم‬ ‫ﺴﻠﻴﻤﺎن‪...‬‬
‫ﻋﺎﺸوراء ﺴﻨﺔ ﺴت وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ راﺒﻊ ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒدﻤﺸق‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﺤﻠﻴم ﺒن ﺘﻴﻤﻴﺔ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم اﻝﺘﻨوﺨﻲ ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ طﺎﻫر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﻨﺼور ﺒن ﻨﺼر اﻝﻜﺎﻏدي‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻤرو اﻝﺤﺴن ﺒن‬
‫ﻋﻠﻲ اﻝﻘطﺎن‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ اﻝﻘﺼﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ وﻜﻴﻊ‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن أﺒﻲ ﺼﺎﻝﺢ ﻗﺎل‪ :‬ﻗﺎل ﻜﻌب ﻝﻌﻤر‪:‬‬
‫ِ ‪٣٩٧‬‬
‫ﺎدةُ وأََﻨﺎ ِﻓﻲ َﺠ ِز َ ِ‬ ‫‪‬‬ ‫ِ‬ ‫َﺠ ُد َك ِﻓﻲ اﻝﺘ‪ْ ‬وَرِاة َﻜ َذا‪َ ،‬وأَ ِﺠ ُد َك ﺘُ ْﻘ َﺘ ُل َﺸ ِﻬ ً‬
‫َﺠ ُد َك ِﻓﻲ اﻝﺘ‪‬ورِاة َﻜ َذا‪ ،‬وأ ِ‬
‫أِ‬
‫ﻴرة ا ْﻝ َﻌ َرب‪.‬‬ ‫ﺎل‪َ :‬وأَ‪‬ﻨﻰ ﻝ َﻲ اﻝﺸ َﻬ َ َ‬
‫ﻴدا‪َ .‬ﻗ َ‬ ‫َ‬ ‫َْ‬
‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن أﺤﻤد ﺒن ظﺎﻓر ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﻜﺒﻠﺞ‬ ‫‪.١٢٧‬‬
‫‪٣٩٩‬‬ ‫‪٣٩٨‬‬
‫اﻝﺤراﻨﻲ واﺒن‬ ‫وظﺎﻓر ﺠدﻩ ﻫو اﻝذي ﻜﺎن ﻴﺨﻨﻊ ﺒﺎﻝﺨﺎء ﻓﻘﻴل ﻝﻪ اﻝﻜﺒﻠﺞ‪ ،‬ﺴﻤﻊ ﺠزءا ﻤن ]‪/٣٨‬أ[ اﻝﻌز‬ ‫اﻝﻤﺨزوﻤﻲ‬
‫‪٤٠٠‬‬
‫اﻝﻤزة وﻏﻴرﻫﻤﺎ‪ ،‬وﻝد راﺒﻊ ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ ﺜﻼث وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ وﺘوﻓﻲ‪...‬‬
‫ﺨطﻴب ّ‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﻠﻲ اﻝﻤﺼري إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻴم ﺒن ﻴوﺴف‪ ،‬أﺨﺒرﻨﺎ اﺒن طﺒرزد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد‬
‫اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻋﻠﻲ اﻝﺼﻴرﻓﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﻴﻌﻨﻲ اﺒن أﺴﺒﺎط‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﺠﻌد‪،‬‬
‫اﻝذ َﻜﺎةُ ِإﻻ‪ِ ‬ﻤن اﻝﻠ‪‬ﺒ ِ‬ ‫ول ِ‬
‫اﷲ أَﻤﺎ ﺘَ ُﻜون ‪‬‬
‫‪‬ﺔ‪ ،‬أ َِو ا ْﻝ َﺤ ْﻠ ِ‬
‫ق؟"‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ت َﻴﺎ َر ُﺴ َ‬
‫ﺤﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬ﻋن أﺒﻲ اﻝﻌﺸراء‪ ،‬ﻋن أﺒﻴﻪ ﻗﺎل‪ُ :‬ﻗْﻠ ُ‬ ‫ﺤ ‪‬دﺜﻨﺎ ّ‬
‫ك‪«.‬‬ ‫ت ِﻓﻲ ﻓَ ِﺨ ِذ َﻫﺎ ﻷ ْ‬
‫َﺠ ََأز َ‬ ‫ط َﻌ ْﻨ َ‬
‫ﻗَﺎ َل‪» :‬ﻝَ ْو َ‬
‫‪٣٩٤‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪ .٥٧٣/٤‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١٣٩٤/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٣٢/١‬؛ أﺒو ﻨﻌﻴم‪ ،‬ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ‪٦٩/١٠‬؛ ﻤﺴﺘدرك اﻝﺤﺎﻜم‬
‫‪.٣٥٤/٤‬‬
‫‪٣٩٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٥٦) ٢٦٦/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٧-٣٦/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٢٧-١٢٦ /١٧‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٩٣-٦٩٢/٢‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٦٦-٧٦/٦‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٦٠-٥٩/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ‬
‫اﻹﺴﻼم ‪١٣٨/١٥‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٢٤-٣٢٣/١‬‬
‫‪ ٣٩٦‬ا)م ‪ C‬ر روءة‪.‬‬
‫‪ ٣٩٧‬أﺒو ﺴﻔﻴﺎن وﻜﻴﻊ ﺒن اﻝﺠراح ﺒن ﻤﻠﻴﺢ اﻝرؤاﺴﻲ‪ ،‬ﻨﺴﺨﺔ وﻜﻴﻊ ﻋن اﻷﻋﻤش‪ ،‬ﺘﺤﻘﻴق ﻋﺒد اﻝرﺤﻤن ﻋﺒد اﻝﺠﺒﺎر اﻝﻔرﻴواﺌﻲ )اﻝﻜوﻴت‪ :‬اﻝدار‬
‫اﻝﺴ‪‬ﻠﻔﻴﺔ‪.٩٦/١ ،(١٩٨٥ ،‬‬
‫‪ ٣٩٨‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢١٧٣) ٢٧٥/٢‬‬
‫‪ Q‬أ‪ A‬ه‪.‬‬ ‫‪ ٣٩٩‬ورد @ ا ل "ا "ز" وا‬
‫‪ّ ٤٠٠‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﻝم ﻴذﻜر اﺒن ﺤﺠر ﺘﺎرﻴﺦ وﻓﺎﺘﻪ ﻓﻲ اﻝدرر‪.‬‬
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‫‪٤٠٢‬‬
‫ﻤن طرﻴﻘﻴن أﺤدﻫﻤﺎ ﻋن ﻋﺒﺎد ﺒن اﻝﺴدي‬ ‫أﺨرﺠﻪ أﺒو داود‪ ٤٠١‬ﻋن أﺤﻤد ﺒن ﻴوﻨس ﻋن ﺤﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬واﻝﺘرﻤذي‬
‫‪٤٠٣‬‬
‫ﻋن ﻴﻌﻘوب ﺒن إﺒرﻫﻴم ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻬدي‪ ،‬واﺒن‬ ‫وأﺒﻲ ﻜرﻴب‪ ،‬ﻜﻼﻫﻤﺎ ﻋن وﻜﻴﻊ ﺒن اﻝﺠراح‪ ،‬واﻝﻨﺴﺎﺌﻲ‬
‫‪٤٠٤‬‬
‫ﻋن أﺒﻲ ﺒﻜر ﻋن وﻜﻴﻊ‪ ،‬ﻜﻼﻫﻤﺎ ﻋن ﺤﻤﺎد‪ ،‬وﻗﺎل اﻝﺘرﻤذي‪ :‬ﻏرﻴب ﻻ ﻨﻌرﻓﻪ إﻻ ﻤن ﺤدﻴث ﺤﻤﺎد‪.‬‬ ‫ﻤﺎﺠﺔ‬
‫‪٤٠٥‬‬
‫ﺴﻤﻊ ﻤن ﻋﺜﻤﺎن‬ ‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن ﺸﺒل اﻝﺼﻨﻬﺎﺠﻲ أﺒو ﻤﺤﻤد ﻨﺠم اﻝدﻴن‪،‬‬ ‫‪.١٢٨‬‬
‫ﺒن رﺸﻴق‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن ﻋزون‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬وﻤن اﺒن ﻋزون ﻤن أول اﻝﻤﻌﺠم اﻝﻜﺒﻴر إﻝﻰ آﺨر‬
‫ﻋﻼق‪ ،‬واﻝﻨﺠﻴب‪ ،‬واﻝﻌز‪ ،‬وﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‬
‫ﺘرﺠﻤﺔ ﻋﺒﺎﻴﺔ ﺒن رﻓﺎﻋﺔ ﻋن ﺠدﻩ راﻓﻊ ﺒن ﺨدﻴﺞ‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن ّ‬
‫وطﺎﺌﻔﺔ‪ .‬ورﺤل إﻝﻰ دﻤﺸق ﻓﺴﻤﻊ ﺒﻬﺎ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن إﺒراﻫﻴم ﺒن ﻨﺠﻴب ﺒن ﺒﺸﺎرة اﻝﺜﺎﻨﻲ ﻤن‬
‫اﻷﺒدال ﻝﻠﻘﺎﺴم ﺒن ﻋﺴﺎﻜر‪ ،‬وﺴﻤﻊ ﺒﻬﺎ أﻴﻀﺎ ﻤن أﺒﻲ اﻝﻴﺴر‪ ،‬واﺒن اﻝﻨﺎﺼﺢ‪ ،‬وأﺒﻲ اﻝﻔرج ﺒن أﺒﻲ ﻋﻤر‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن‬
‫اﻝﻨﺤﺎس‪ ،‬وﺤ ‪‬دث ﺒﻜﺜﻴر ﻤن ﻤﺴﻤوﻋﺎﺘﻪ‪،‬‬
‫وﻏﻴرﻫم‪ ،‬وﺴﻤﻊ ﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻤن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ اﻝﻌوﻓﻲ‪ ،‬وأﺤﻤد ﺒن ﻋﺒد اﷲ ّ‬
‫وﻜﺎن ﻋﺎرﻓﺎ ﻝﺸﻴوﺨﻪ وﺴﻤﺎﻋﺎﺘﻪ ذاﻜ ار ﻝﻬﺎ ﻤﺤﺒﺎ ﻷﻫل اﻝﺤدﻴث‪ ،‬ﻜﺘب ﺒﺨطﻪ ﻤوﻝدﻩ ﻓﻲ ﻴوم اﻻﺜﻨﻴن ﺴﺎدس ﻋﺸر رﺠب‬
‫ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻝﻴﻠﺔ اﻝﺜﻼﺜﺎء ﻝﺜﻤﺎن ﺒﻘﻴن ﻤن ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﻠﻲ اﻝﺼﻨﻬﺎﺠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻨﺠﻴب ﺒن ﺒﺸﺎرة‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن أﺨﺒرﻨﺎ‬
‫ﻫﺒﺔ اﷲ ﺒن أﺤﻤد اﻝﻤﻘرئ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﻨﺼور ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ اﻝﻘﺎﻀﻲ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن ﻤﺤﻤد‬
‫اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن إﺴﻤﺎﻋﻴل اﻝﻘﺎﻀﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﻌﻘوب اﻝ ‪‬د ْوَرِﻗ ّﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن‪ ،‬ﻋن ﺸﻴﺒﺎن‪ ،‬ﻋن ﻤﺤﻤد‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﺸ ْﻴًﺌﺎ ﻗَط‪ ‬ﻓَﻘَ َ‬ ‫ﺒن اﻝﻤﻨﻜدر‪ ،‬ﺴﻤﻌت ﺠﺎﺒر ﺒن ﻋﺒد اﷲ ﻴﻘول‪َ :‬ﻤﺎ ُﺴﺌِ َل اﻝ‪‬ﻨﺒِ ‪‬‬
‫‪٤٠٦‬‬
‫ﻻ‪«.‬‬
‫ﺎل‪ْ َ » :‬‬ ‫ﻲ َ‬
‫‪٤٠٨‬‬ ‫‪٤٠٧‬‬
‫اﻝرﺤﻠﺔ ﻝﻠﺨطﻴب‪ ،‬وﺴﻤﻊ ﻤن‬ ‫ﺤﻀر ﻋﻠﻰ ﻴﺤﻴﻰ اﻝﺤﻨﺒﻠﻲ‬ ‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻤر اﻷزدي‪،‬‬ ‫‪.١٢٩‬‬
‫اﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬واﺒن ﺸﻴﺒﺎن‪ ،‬واﺒن ﻋﻼق وﺠﻤﺎﻋﺔ‪ ،‬وﻜﺎن ﺴﺎﻜﻨﺎ ﻤﺘواﻀﻌﺎ‪ .‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺠب ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن‬
‫وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﺜﻼث وﺴﺒﻌﻴن ﺴﻨﺔ‪.‬‬
‫]‪/٣٨‬ب[‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝﺤق‬
‫‪٤٠١‬‬
‫ﺴﻨن أﺒﻲ داود ‪.١٠٣/٣‬‬
‫‪٤٠٢‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.٧٥/٤‬‬
‫‪٤٠٣‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٢٢٨/٧‬‬
‫‪٤٠٤‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.١٠٦٣/٢‬‬
‫‪٤٠٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٧٨) ٢٧٧-٢٧٦/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٧٠٨-٧٠٧/٢‬‬
‫‪٤٠٦‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٨٠٥/٤‬؛ ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٣/٨‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٢٩٠/١٤‬؛ ﻤﺴﻨد اﻝدارﻤﻲ ‪.٢١١/١‬‬
‫‪٤٠٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢١٨٣) ٢٧٩/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٦٦-٤٦٥/١‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٣٢/٤‬؛ اﻝﺤﺴﻴﻨﻲ‬
‫اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ ‪.٣٣/١‬‬
‫& ا و@ ) ' ‪ .١٢٧٣/٦٧٢‬ا ن‬ ‫ري ا رازي ا‬ ‫ن ; د ا ر ن ن <م ن ; د ا وھ ب ا‬ ‫‪ ) ٤٠٨‬ف ا د ن أ و ز(ر‬
‫ا " د‪ ،‬ذرات ا ذھب ‪.٤٣٠/٥‬‬
‫‪158‬‬
‫‪٤١٠‬‬
‫ﻤن أﺒﻲ اﻝﺒرﻜﺎت‬ ‫ﻋﺒد اﻝﺤق ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ اﻝﺴﻌدي‪ ٤٠٩،‬ﺴﻤﻊ ﺒﺈﻓﺎدة أﺨﻴﻪ‬ ‫‪.١٣٠‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن اﻝﻨﺤﺎس ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ اﻝﺸﻬﺎب ﻝﻠﻘﻀﺎﻋﻲ‪ ،‬وﻤن اﻝﻨﺠﻴب‪ ،‬واﻝﻌز‪ ،‬وﻋﺒد‬
‫اﻝﻤزة وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث ﻗدﻴﻤﺎ ﻤﻊ أﺨﻴﻪ ﻓﻲ ﺴﻨﺔ ﺨﻤس وﺜﻤﺎﻨﻴن وﺴﺘﻤﺎﺌﺔ وطﻠب وﻗﺘﺎ‪ ،‬وﻜﺎن‬
‫اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬واﺒن ﺨطﻴب ّ‬
‫ﻴذﻜر ﺸﻴﺌﺎ ﻤن ﺴﻤﺎﻋﺎﺘﻪ‪ ،‬وﻴﺠﻠس ﻤﻊ اﻝﺸﻬود‪ .‬وﻝد ﻓﻲ ﺘﺎﺴﻊ اﻝﻤﺤرم ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺴﺎﺒﻊ ﻋﺸرﻴن‬
‫ﺼﻔر ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤق ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺒوﺼﻴري‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو ﺼﺎدق اﻝﻤدﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن رﺒﻴﻌﺔ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن رﺸﻴق‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن‬
‫ﺼﺎﻝﺢ‪ ،‬ﺤ ‪‬دﺜﻨﻲ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬ﺤ ‪‬دﺜﻨﻲ اﺒن ﺸﻬﺎب‪ ،‬ﻋن ﺴﻌﻴد ﺒن اﻝﻤﺴﻴب‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أﻨﻪ ﻗﺎل‪ :‬ﺴ ِﺌ َل رﺴو ُل ِ‬
‫اﷲ‬ ‫ُ َُ‬
‫ﺎد ِﻓﻲ َﺴﺒِْﻴ ِل‬ ‫ﺎل‪» :‬ﺜُ‪‬م ِ‬
‫اﻝﺠ َﻬ ُ‬ ‫ﺎن ِﺒﺎﻝﻠ‪ِ ‬ﻪ َوَر ُﺴوِﻝ ِﻪ« ِﻗ َ‬
‫ﻴل‪ :‬ﺜُ‪‬م َﻤﺎ َذا؟ ﻗَ َ‬ ‫ﻴﻤ ٌ‬ ‫ﻀ ُل؟ ﻗَ َ ِ‬
‫ﺎل‪» :‬إ َ‬ ‫ﺎل أَ ْﻓ َ‬ ‫َﻋﻤ ِ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪ ،‬أَ ‪‬‬
‫ي اﻷ ْ َ‬ ‫َ‬
‫‪٤١١‬‬ ‫ِ‬ ‫ِ‬
‫ﻴل‪ :‬ﺜُ‪‬م َﻤﺎ َذا؟ ﻗَﺎ َل‪» :‬ﺜُ‪‬م َﺤ ‪‬ﺞ َﻤ ْﺒ ُر ٌ‬
‫ور‪«.‬‬ ‫اﷲ«‪ ،‬ﻗ َ‬
‫‪٤١٢‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﻋﺒد اﻝﺤق ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤود اﻝﻤﻨﺒﺠﻰ أﺒو ﻤﺤﻤد اﻝﺘﺎﺠر أﻤﻴن اﻝدﻴن‪،‬‬ ‫‪.١٣١‬‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﻗطﻌﺔ ﻤن ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ﻷﺒﻲ ﻨﻌﻴم‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻝث ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﺤق ﺒن ﻤﺤﻤد اﻝﻤﻨﺒﺠﻰ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن‬
‫اﻝﺠﻤﺎل إﺠﺎزة‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺒن اﻝﺤﺴن‬
‫اﻝﻠﺒﺎن‪ ،‬وأﺒو اﻝﺤﺴن ﻤﺴﻌود ﺒن أﺒﻲ ﻤﻨﺼور ّ‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ّ‬
‫اﻝﺤداد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤطﻠب ﺒن ﺸﻌﻴب‪ ،‬وﺒﻜر ﺒن ﺴﻬل‪ ،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن‬
‫ﺼﺎﻝﺢ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻤﻌﺎوﻴﺔ ﺒن ﺼﺎﻝﺢ ﻋن أﺒﻲ ﺤﻠﺒس ﻴزﻴد ﺒن ﻤﻴﺴرة ﺴﻤﻌت أم اﻝدرداء ﺘﻘول‪ :‬ﺴﻤﻌت أﺒﺎ اﻝدرداء ﻴﻘول‪:‬‬
‫َﺼ َﺎﺒﻬُ ْم َﻤﺎ‬ ‫ث ِﻤ ْن َﺒ ْﻌ ِد َ‬
‫ك أُ ‪‬ﻤﺔً ِإ ْن أ َ‬
‫ﺎل‪ :‬ﻴﺎ ِﻋﻴﺴﻰ ِإﻨ‪‬ﻲ ﺒ ِ‬
‫ﺎﻋ ٌ‬ ‫َ‬ ‫َ‬ ‫اﷲ ﺘَ َﻌﺎﻝَﻰ ﻗَ َ َ‬ ‫ِ‬
‫ﺴﻤﻌت أﺒﺎ اﻝﻘﺎﺴم ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘول‪» :‬إ ‪‬ن َ‬
‫ون َﻫ َذا َوَﻻ‬
‫ف َﻴ ُﻜ ُ‬‫ب‪َ ،‬ﻜ ْﻴ َ‬ ‫ﺎل‪َ :‬ﻴﺎ َر ‪‬‬ ‫ﺼ َﺒُروا‪ََ ،‬وﻻ ِﺤ ْﻠ َم َوَﻻ ِﻋْﻠ َم‪َ ،‬ﻗ َ‬
‫اﺤﺘَ َﺴ ُﺒوا َو َ‬
‫ون ْ‬‫َﺼ َﺎﺒﻬُ ْم َﻤﺎ َﻴ ْﻜ َرُﻫ َ‬
‫ِ‬
‫‪‬ون َﺤﻤ ُدوا َو َﺸ َﻜ ُروا‪ٕ َ ،‬وِا ْن أ َ‬‫ُﻴﺤﺒ َ‬
‫ِ‬
‫‪٤١٣‬‬
‫ُﻋ ِطﻴ ِﻬ ْم ِﻤ ْن ِﺤْﻠ ِﻤﻲ َو ِﻋْﻠ ِﻤﻲ‪«.‬‬ ‫ﺎل‪ :‬أ ْ‬ ‫ِﺤْﻠ َم َوَﻻ ِﻋ ْﻠ َم؟ َﻗ َ‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝﺤﻤﻴد‬

‫‪٤١٤‬‬
‫ﺴﻤﻊ ﺒدﻤﺸق ﻤن‬ ‫ﻋﺒد اﻝﺤﻤﻴد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﻤﻌﺎﻝﻲ اﻝﺤﻨﻔﻲ اﻝﻤﺼري )اﻝﻤﻘرئ( اﻷﺼل اﻝﺤﻠﺒﻲ ﻨﺠم اﻝدﻴن‪،‬‬ ‫‪.١٣٢‬‬
‫أﺒﻲ ﻋﻠﻲ اﻝﺒﻜري ﻓﻀﺎﺌل اﻝﺼﺤﺎﺒﺔ ﻝوﻜﻴﻊ‪ ،‬واﻷول ﻤن ﺤدﻴث اﻝﺴراج‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ‪ ،‬وذﻜرﻩ ﻓﻲ ﻤﻌﺠﻤﻪ‬
‫‪٤٠٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٢٦٦) ٣١٩/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١١٦-١١٥/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٤٨/٦‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪١١٩/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪.٤١/١٨‬‬
‫‪ ٤١٠‬ج ا د ن ; د ا ‪ .V‬ر ا )"دي‪ .‬ا ‪.‬دي‪ ،‬أ; ن ا " ر ‪.١١١-١٠٩/٣‬‬
‫‪ ٤١١‬ﺴﺒق ﺘﺨرﻴﺠﻪ ﻓﻲ ﺘرﺠﻤﺔ رﻗم ‪.٥٤‬‬
‫‪٤١٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٢٦٧) ٣١٩/٢‬‬
‫‪٤١٣‬‬
‫اﻝﺤﺎﻜم‪ ،‬اﻝﻤﺴﺘدرك ‪٤٩٩/١‬؛ ﻤﺴﻨد أﺤﻤد ‪٥٢٩/٤٥‬؛ أﺒو ﻨﻌﻴم‪ ،‬ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ‪ .٢٢٧/١‬واﻝﺤدﻴث ﻀﻌﻔﻪ اﻷﻝﺒﺎﻨﻲ‪ ،‬ﺴﻠﺴﻠﺔ اﻷﺤﺎدﻴث‬
‫اﻝﻀﻌﻴﻔﺔ واﻝﻤوﻀوﻋﺔ ‪.٣٩/٩‬‬
‫‪٤١٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٢٧٠) ٣٢٠/٢‬‬
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‫ﻓﻘﺎل‪ :‬ﻓﻘﻴﻪ ﺸﺎﻫد ﻴﺴﻜن اﻝﺼﺎﻝﺤﻴﺔ وﻴﺸﻬد ﻝﺴوق اﻝﻘﻤﺢ‪ ،‬ﺴﺄﻝﺘﻪ ﻋن ﻤوﻝدﻩ ﻓﻘﺎل ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺤﻠب‪.‬‬
‫اﻨﺘﻬﻰ‪ .‬وﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸر ذي اﻝﻘﻌدة ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٣٩‬أ[ أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤﻤﻴد ﺒن ﺴﻠﻴﻤﺎن ﺒن اﻝﻤﻘرئ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺒﻜري اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺒﻲ ﻨﺼر‬
‫ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺼﻤد اﻝﺼﺒﺎغ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن اﻝﺤﺴﻴن اﻝروﻴدﺸﺘﻲ‪ ،‬أﺨﺒرﻨﺎ ﺴﻌﻴد ﺒن أﺤﻤد اﻝﻌﻴﺎر‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن أﺤﻤد اﻝﻤﺨﻠدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس اﻝﺴراج‪ ،‬أﺨﺒرﻨﺎ ﻗﺘﻴﺒﺔ ﺒن ﺴﻌﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﺒن اﻝﻤﻘدام‪ ،‬ﻋن أﺒﻴﻪ‬
‫ﺼﻠ‪‬ﻰ‬ ‫ِ‬ ‫طِ‬‫َل َﻋﺎﺌِ َﺸ َﺔ‪َ :‬ﻫ ْل ﺘَ ْﺄ ُﻜ ُل ا ْﻝ َﻤ ْأرَةُ َﻤ َﻊ َزْو ِﺠ َﻬﺎ َو ِﻫ َﻲ َ‬ ‫اﻝﻤﻘدام‪ ،‬ﻋن اﺒن ﺸرﻴﺢ أَ ‪‬ﻨﻪُ َﺴﺄ َ‬
‫ﺎن َر ُﺴو ُل اﷲ َ‬ ‫ت‪َ :‬ﻨ َﻌ ْم‪َ ،‬ﻜ َ‬ ‫ث؟ َﻓ َﻘﺎَﻝ ْ‬ ‫ﺎﻤ ٌ‬
‫َﻋﺘَِر ُ ِ‬ ‫ق‪ ،‬ﻓَﻴ ْﻘ ِﺴم ﻋَﻠ ‪‬ﻲ ِﻓ ِ‬ ‫ك‪ ،‬و َﻜﺎن ﻴﺄ ُ ِ‬ ‫ِ ‪‬‬ ‫‪‬‬
‫ْﺨ ُذﻩُ‬
‫َﻀ ُﻌﻪُ ﻓََﻴﺄ ُ‬
‫ق ﻤ ْﻨﻪُ‪ ،‬ﺜُ‪‬م أ َ‬ ‫ﻴﻪ َﻓﺄ ْ‬ ‫ْﺨ ُذ ا ْﻝﻌ ْر َ ُ ُ َ‬ ‫اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َﻴ ْد ُﻋوﻨِﻲ ﻓَﺂ ُﻜ ُل َﻤ َﻌﻪُ َوأﻨﺎ َﻋ ِﺎر ٌ َ َ َ‬
‫ب ِﻤ ْﻨﻪُ َﻓ ُ‬
‫ﺂﺨ ُذﻩُ‬
‫اب َﻓﻴ ْﻘ ِﺴم ﻋَﻠ ‪ِ ِ ِ ‬‬
‫ﻲ ﻓﻴﻪ ﻤ ْن َﻗْﺒ َل أَ ْن َﻴ ْﺸَر َ‬ ‫ق‪َ ،‬وَﻴ ْد ُﻋو ﺒِﺎﻝ ‪‬ﺸَر ِ ُ ُ َ‬ ‫ت َﻓ ِﻤﻲ ِﻤ َن اْﻝ ِﻌ ْر ِ‬ ‫ﻀ ْﻌ ُ‬ ‫ث َو َ‬ ‫ﻀﻊُ َﻓ َﻤﻪُ َﺤ ْﻴ ُ‬ ‫َﻓﻴﻌﺘَ ِر ُ ِ‬
‫ق ﻤ ْﻨﻪُ‪َ ،‬وَﻴ َ‬ ‫َْ‬
‫ِ‬ ‫ِ‬
‫ت َﻓﻤﻲ ﻤ َن اْﻝ َﻘ َد ِح‪.‬‬ ‫ﻀ ْﻌ ُ‬ ‫ِ‬ ‫ِ‬
‫ث َو َ‬ ‫ﻀﻊُ َﻓ َﻤﻪُ َﺤ ْﻴ ُ‬ ‫ب ﻤ ْﻨﻪُ َوَﻴ َ‬ ‫ْﺨ ُذﻩُ َﻓ ُﻴ ْﺸَر ُ‬
‫َﻀ ُﻌﻪُ َﻓَﻴﺄ ُ‬
‫ب ﻤ ْﻨﻪُ‪ ،‬ﺜُ‪‬م أ َ‬
‫َﻓَﺄ ْﺸ َر ُ‬
‫‪٤١٥‬‬
‫ﻋن ﻗﺘﻴﺒﺔ ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝرﺤﻤن‬

‫ﻋﺒد اﻝرﺤﻤن ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن ﺸﻜر ﺒن ﻋﻼن اﻝﻤﻘدﺴﻲ اﻝﺼﺎﻝﺤﻲ ﺠﻤﺎل اﻝدﻴن أﺨو‬ ‫‪.١٣٣‬‬
‫‪٤١٦‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻔﻀل إﺴﻤﺎﻋﻴل ﺒن اﻝﻌراﻗﻲ ﻜﺘﺎب اﻝﻔﺼول ﻓﻲ اﻷﺼول ﻷﺒﻲ ﻋﺜﻤﺎن اﻝﺼﺎﺒوﻨﻲ ﺒﺈﺠﺎزﺘﻪ ﻤن‬ ‫زﻴﻨب‪،‬‬
‫أﺒﻲ اﻝﻔﺘﺢ ﻋﺒد اﷲ ﺒن أﺤﻤد اﻝﺨرﻗﻲ‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﻤﺼﻨف ﺴﻤﺎﻋﺎ ﻋﻨﻪ‪ ،‬وﺴﻤﻊ ﻤن اﻝزﻴﻨﻲ ﻤﺠﻠس اﻝﺼﻌﻠوﻜﻲ‪،‬‬
‫وﺴﻤﻊ ﻤن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺒﻠﺨﻲ ﻤﺴﺎﺌل ﺨطﺎب ﻝﻺﻤﺎم أﺤﻤد وﻤﺎ ﻓﻲ آﺨرﻩ‪ ،‬وﻤن اﺒن ﻋﺒد اﻝﻬﺎدي‪ ،‬واﺒن ﻋﺒد‬
‫اﻝداﺌم‪ ،‬واﺒن ﻋﺒد اﻝﺤق ﺒن ﺨﻠف‪ .‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺜﻤﺎن‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن أﺤﻤد ﺒن ﺸﻜر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝزﻴﻨﻲ‪ ،‬ﻋن زﻴﻨب ﺒﻨت ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﺤﺴن‬
‫اﻝﺴﻌدي ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﻘﺎرئ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﺎﻓر ﺒن ﻤﺤﻤد اﻝﻔﺎرﺴﻲ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد‬
‫اﷲ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن اﻝﻤﺎﺴرﺠﺴﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﺤﺎق ﺒن إﺒراﻫﻴم اﻝﺤﻨظﻠﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠرﻴر‪،‬‬
‫ﺎس ﻴ ْﺸ َﻔﻊ ٕوِاﻨ‪‬ﻰ أَ ْﻜﺜَر ْاﻷ َْﻨﺒِﻴ ِ‬
‫ﺎء‬ ‫َ‬ ‫ُ‬ ‫ﻋن اﻝﻤﺨﺘﺎر ﺒن ﻓُ ُﻠﻔل‪ ،‬ﻋن أﻨس‪ ،‬ﻋن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬أََﻨﺎ أ ‪َ‬و ُل اﻝﻨ‪َ ُ َ ِ ‬‬
‫‪٤١٧‬‬
‫ﺘََﺒ ًﻌﺎ‪«.‬‬
‫أﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو اﻝطﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻤَﻠ ِﺤﻲ‪،‬‬
‫اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ُ‬
‫ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻘﺎﺴم ﺒن ﻤﺎﻝك‪ ،‬ﻋن اﻝﻤﺨﺘﺎر ﺒن ﻓﻠﻔل ﻨﺤوﻩ‪ .‬ﻫـ‬
‫‪٤١٥‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.١٤٨/١‬‬
‫‪٤١٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ؛ ‪(٢٢٨٣) ٣٢٤/٢‬؛ اﻝﺤﺴﻴﻨﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ ‪١٩٣/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٨٤/٤‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٥٦/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٨٨/٦‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢١٤-٢١٣‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪١٤٥‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ ﻹﺴﻼم ‪.٤٠٢/١٤‬‬
‫‪٤١٧‬‬
‫رواﻩ ﻤﺴﻠم ﺒزﻴﺎدة "ﻴﺸﻔﻊ ﻓﻲ اﻝﺠﻨﺔ"‪.١٦٨/١ ،‬‬
‫‪160‬‬
‫]‪/٣٩‬ب[‬
‫‪٤١٨‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر اﻝﻤﻘدﺴﻲ ﻋز اﻝدﻴن اﻝﻔرﻀﻲ‪،‬‬ ‫‪.١٣٤‬‬
‫‪٤١٩‬‬
‫ﻝﻬﺸﺎم ﺒن ﻋﻤﺎر وﻏﻴر ذﻝك‪،‬‬ ‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ وﺠزء اﺒن اﻝﻔرات وﺠزء ﺒﻜر ﺒن ﺒﻜﺎر واﻝﻤﺒﻌث‬
‫وﺴﻤﻊ ﻤن ﻋﻤر اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي وأرﺒﻌﻲ ﻋﺒد اﻝﺨﺎﻝق‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر‪،‬‬
‫ودرس ﺒﻤدرﺴﺔ ﺠدﻩ‬
‫وﺘﻤﻴز ﻓﻴﻪ‪ّ ،‬‬
‫واﻝﻔﺨر ﻋﻠﻲ‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن وواﻝدﻩ‪ ،‬وأﺒﻲ إﺴﺤﺎق اﻝواﺴطﻲ وﺠﻤﺎﻋﺔ‪ ،‬وﻗ ار اﻝﻔﻘﻪ ّ‬
‫ﺨرج ﻝﻪ أﺒو ﻋﺒد اﷲ ﺒن ﺴﻌد ﻤﺸﻴﺨﺔ وﺤ ‪‬دث ﺒﻬﺎ‪ .‬وﻝد ﻓﻲ ﺘﺎﺴﻊ ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ‬
‫ﺒﺎﻝﺴﻔﺢ‪ ،‬وﻜﺎن ﺨﻴ ار ﻤﺘواﻀﻌﺎ‪ّ ،‬‬
‫ﺴﻨﺔ ﺴت وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺜﺎﻤن رﺠب ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝﻌز ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﻌز إﺒراﻫﻴم ﺒن أﺒﻲ ﻋﻤر اﻝﻔرﻀﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن‬
‫ﻤﺤﻤود اﻝﺜﻘﻔﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد اﻝﺤداد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﺒﻴر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺴﻌود‬
‫َن َﺤﻴ‪‬ﺎ ِﻤ َن اْﻝ َﻌَر ِب ْ‬
‫اﺠﺘَ َوْوا‬ ‫أﺤﻤد ﺒن اﻝﻔرات اﻝرازي‪ ،‬أﺨﺒرﻨﺎ ﻴزﻴد ﺒن ﻫﺎرون‪ ،‬ﻋن ﺤﻤﻴد اﻝطوﻴل‪ ،‬ﻋن أﻨس ﺒن ﻤﺎﻝك أ ‪‬‬
‫َﺼ ْﺒﺘُ ْم ِﻤ ْن أَ ْﻝ َﺒﺎﻨِ َﻬﺎ‪ «.‬ﻗﺎل ﺤﻤﻴد وﻗﺎل ﻗﺘﺎدة‪ :‬ﻗﺎل‬ ‫ِ‬ ‫ِ ‪‬‬ ‫ﻲ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم‪» :‬ﻝَ ْو َﺨَرْﺠﺘُ ْم ِإﻝَﻰ ِإﺒِﻠ َﻬﺎ ﻓَﺄ َ‬
‫ِ ِ‬
‫اﻝﻤد ْﻴَﻨﺔ ﻓَﻘَﺎ َل ﻝَﻬُ ْم اﻝ ‪‬ﻨﺒِ ‪َ ‬‬
‫َ‬
‫أﻨس‪َ " :‬وأ َْﺒ َو ِاﻝﻬَﺎ‪".‬‬
‫رواﻩ ﻤﺴﻠم‪ ٤٢٠‬ﻤن ﺤدﻴث ﺤﻤﻴد اﻝطوﻴل وﻏﻴرﻩ ﻋن أﻨس ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ ﺠدا‪.‬‬
‫‪٤٢١‬‬
‫ﺴﻤﻊ ﻤن إﺒراﻫﻴم‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﻤﻘدﺴﻲ اﺒن اﻝﺼﻔﻲ اﻝﻌطّﺎر زﻴن اﻝدﻴن‪،‬‬ ‫‪.١٣٥‬‬
‫ﺒن ﺨﻠﻴل ﺠزء اﺒن اﻝﻔرات وﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر وﺠزء اﻝﻔراﺘﻲ‬
‫وﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﻝﻴﻠداﻨﻲ ﺠزء اﺒن ﻋرﻓﺔ وﻋﻠﻰ‬ ‫‪٤٢٢‬‬
‫اﺒن ﻋﺒد اﻝداﺌم واﺒن ﻋﺒد اﻝﻬﺎدي وﺨطﻴب ﻤردا ﺠزء ﺒﻜر ﺒن ﺒﻜﺎر‪ ،‬وﺴﻤﻊ ﻤن ﻫؤﻻء ﻏﻴر ذﻝك وﻤن ﻏﻴرﻫم‪ .‬وأﺠﺎز ﻝﻪ‬
‫اﻝﺴﺒط‪ ،‬وﻤﺤﻤد ﺒن أﻨﺠب‪ ،‬واﺒن ﺒﻨﻴن‪ ،‬واﻝﻤﻨذري‪ ،‬واﺒن ﻋﺒد اﻝﺴﻼم وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ ﺴت‬
‫وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺴﺎدس ﻋﺸر ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن إﺴﻤﺎﻋﻴل ﺒن اﻝﻌطّﺎر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺨطﻴب‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝواﺤد ﺒن ﻤﺤﻤد اﻝﺼﺒﺎغ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن اﻝﻤﻘﻴر‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﻔﻀل ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن‬
‫ﺨزﻴﻤﺔ‪ ،‬أﺨﺒرﻨﺎ ﺠدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ُﺤ ْﺠر‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻌﻼء‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أن‬
‫‪٤١٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٢٧٤)٣٢١/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٣-٢٢/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٦٠/١٨‬؛‬
‫اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٤٦‬‬
‫‪٤١٩‬‬
‫ﻓﻲ اﻝﻤﺨطوطﺔ‪" :‬اﻝﺒﻌث" واﻝﺼواب ﻤﺎ أﺜﺒﺘﻪ‪.‬‬
‫‪٤٢٠‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٢٩٦/٣‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٣٠/٢‬؛ ﺴﻨن اﻝﺘرﻤذي ‪١٠٦/١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪١٥٨/١‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ‬
‫‪٨٦١/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪.٩٧/١٩‬‬
‫‪٤٢١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٣٢٦/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٥٧/١‬‬
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‫اﻷﺼﺢ ﺠزء اﺒن أﺒﻲ اﻝﻔراﺘﻲ‪.‬‬
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‫ﺎك ﺒِ َﻤﺎ َﻴ ْﻜَرﻩُ‪«.‬‬
‫َﺨ َ‬‫َﻋَﻠ ُم‪َ ،‬ﻗﺎ َل‪ِ » :‬ذ ْﻜ ُر َك أ َ‬
‫ون َﻤﺎ ا ْﻝ ِﻐ َﻴﺒﺔُ؟« َﻗﺎﻝُوا‪ :‬اﻝﻠ‪‬ﻪُ َوَر ُﺴوﻝُﻪُ أ ْ‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬أَﺘَ ْد ُر َ‬
‫اﻏﺘَْﺒﺘَﻪ‪ٕ ،‬وِان َﻝم ﻴ ُﻜن ِﻓ ِ‬
‫ﻴﻪ َﻓ َﻘ ْد َﺒ َﻬﺘ‪‬ﻪُ‪«.‬‬ ‫ِ‬ ‫ﺎل‪ِ» :‬إن َﻜ ِ ِ‬ ‫ت ِإن َﻜﺎن ِﻓﻲ أ ِ‬ ‫ِ‬
‫ﺎن ﻓﻴﻪ َﻤﺎ ﺘَﻘُو ُل‪َ ،‬ﻓ َﻘد ْ ُ َ ْ ْ َ ْ‬ ‫ْ َ‬ ‫َﺨﻲ َﻤﺎ أَﻗُو ُل؟ َﻗ َ‬ ‫ﻗﻴ َل‪ :‬أَ َﻓَأرَْﻴ َ ْ َ‬
‫‪٤٢٤‬‬ ‫‪٤٢٣‬‬
‫ﻋن ﻋﻠﻲ ﺒن ُﺤ ْﺠر‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫أﺨرﺠﻪ ﻤﺴﻠم‬
‫]‪/٤٠‬أ[‬
‫‪٤٢٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﺴﻠم‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن ﻤﺤﺒوب اﻝﺒﻌﻠﺒﻜﻲ ﻓﺨر اﻝدﻴن‪،‬‬ ‫‪.١٣٦‬‬
‫ﺒن ﻋﻼن ﺠﻤﻴﻊ اﻝﻤﺴﻨد ﻷﺤﻤد‪ ،‬وﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر وﻏﻴرﻩ اﻝﻐﻴﻼﻨﻴﺎت‪ ،‬وﻤن أﺒﻲ اﻝﺨﻴر‪ ،‬وﻴﺤﻴﻰ ﺒن‬
‫أﺒﻲ ﻤﻨﺼور وﻏﻴرﻫﻤﺎ‪ .‬وﻝد ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺒﻌﻠﺒك‪ ،‬وﻨﺸﺄ ﺒدﻤﺸق‪ ،‬وﺒﺎﺸر ﻜﺘﺎﺒﺔ اﻝدﻴوان‪ ،‬وﺨدم ﻓﻲ‬
‫ﺠﻬﺎت‪ ،‬وﺘﻔﻘّﻪ ﺒﺎﻝﺸﻴﺦ ﺘﺎج اﻝدﻴن‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن إﺴﻤﺎﻋﻴل ﺒن وﻫب ﺒن ﻤﺤﺒوب اﻝدﻤﺸﻘﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ‬
‫اﻝﻴﺴر‪ ،‬أﺨﺒرﻨﺎ اﻝﺨﺸوﻋﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﺒرﻜﺎت‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن ﻋﻤر ﺒن رذاذ‪ ،‬أﺨﺒرﻨﺎ أﺒو ذر اﻝﻬروي‬
‫ﻋﺒد ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﺸﻴﺒﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﺒن ﻜﺜﻴر‪ ،‬أﺨﺒرﻨﺎ ﺴﻔﻴﺎن‪ ،‬ﻋن أﺒﻲ إﺴﺤﺎق‪ ،‬ﻋن اﻝﺤﺎرث‪ ،‬ﻋن‬
‫ت ْاﺒ َن أُ ‪‬م‬
‫ﻻ ْﺴﺘَ ْﺨَﻠ ْﻔ ُ‬ ‫َﺤ ًدا َﻋ ْن َﻏ ْﻴ ِر ﻤ ُﺸ َ ٍ‬
‫ورة‪َ ،‬‬ ‫ِ‬
‫َ‬ ‫ت ُﻤ ْﺴﺘَ ْﺨﻠ ًﻔﺎ أ َ‬
‫ﻋﻠﻲ ﻗﺎل‪ :‬ﻗﺎل‪ :‬رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ» :‬ﻝ ْو ُﻜ ْﻨ ُ‬
‫ٍ ‪٤٢٦‬‬
‫َﻋ ْﺒد‪«.‬‬
‫‪٤٢٧‬‬
‫ﺴﻤﻊ ﻤن ﻋﺒد اﷲ ﺒن ﻋﻼق‪ ،‬وﻤن‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن ﻤﺤﻤد اﻝﺼﻌﺒﻲ‪،‬‬ ‫‪.١٣٧‬‬
‫اﻝﻤزة‪ ،‬وﻏﺎزي اﻝﺤﻼوي‪ ،‬وأﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ‪،‬‬
‫اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬واﻝﻌز اﻝﺤراﻨﻲ‪ ،‬وﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬واﺒن ﺨطﻴب ّ‬
‫وأﺠﺎز ﻝﻪ اﺒن ﻋزون‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ ،‬واﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن طُﻐﺎن‪ ،‬وﺤ ‪‬دث ﻫو‬
‫وأﺒوﻩ وﻋﻤﻪ‪ ،‬وﻜﺎن ﻴﺠﻠس ﻤﻊ اﻝﺸﻬود‪ .‬ﻤوﻝدﻩ ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻝﺴﺎدس ﻋﺸر ﻤن‬
‫ﻤﺤرم ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻤﺤﺎﺴن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﻘﺎدر اﻝﺼﻌﺒﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب‪ ،‬أﺨﺒرﻨﺎ ﻜﺎﻤل ﺒن ﻋﺒد اﻝﺠﻠﻴل وﻏﻴرﻩ‪،‬‬
‫ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو ﻤﻨﺼور ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد اﻝﻘزاز‪ ،‬أﺨﺒرﻨﺎ اﻝﺸرﻴف أﺒو اﻝﻐﻨﺎﺌم ﺒن اﻝﻤﺄﻤون‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن‬
‫طن‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬ ‫ﺤﺒﺎﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن أﺒﻲ داود‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺤرب وﻤﺤﻤد ﺒن ﺴﻌﻴد‪ ،‬ﻗﺎﻻ‪ :‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤرو اﻝﻬﻴﺜم أﺒو ﻗَ َ‬
‫ِ‬
‫ﺎس َﻤﺎ‬ ‫ﺸﻌﺒﺔ‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن ﺨﻼس‪ ،‬ﻋن أﺒﻲ راﻓﻊ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ» :‬ﻝ ْو َﻴ ْﻌَﻠ ُم اﻝ ‪‬ﻨ ُ‬
‫ت ﻗُْرَﻋ ًﺔ‪ «.‬ﻗﺎل أﺒو ﺒﻜر‪ :‬ﻝم ﻴروﻩ إﻻ أﺒو ﻗطن ﻋن ﺴﻌﻴد‪ ،‬اﻨﺘﻬﻰ‪.‬‬‫اﻝﻤ َﻘ ‪‬دِم َﻝ َﻜ َﺎﻨ ْ‬
‫‪‬ف ُ‬‫ِﻓﻲ اﻝﺼ ‪‬‬
‫‪٤٢٣‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٢٠٠١/٤‬‬
‫‪٤٢٤‬‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪.٢٦٨/١٠ ،‬‬
‫‪٤٢٥‬‬
‫ر< ‪ : @ 1‬ا ‪ ، ) .‬ذ ل ا د ‪٨٢/٢‬؛ ا ذھ ‪ ،‬ر ‪ 6‬ا!)‪5‬م ‪.٧١٩/١٤‬‬
‫‪٤٢٦‬‬
‫ﻤﺴﺘدرك اﻝﺤﺎﻜم ‪٣٥٩/٣‬؛ ﻤﺼﻨف أﺒﻲ ﺸﻴﺒﺔ ‪٣٨٤/٦‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .٤٩/١‬واﻝﺤدﻴث ﻀﻌﻔﻪ اﻷﻝﺒﺎﻨﻲ‪ ،‬اﻨظر ﻀﻌﻴف اﺒن ﻤﺎﺠﺔ‬
‫)اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝﻤﻌﺎرف‪.١١/١ ،(١٩٩٧ ،‬‬
‫‪٤٢٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٣٠٦) ٣٣٢/٢‬‬
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‫ﻋن ﻤﺤﻤد ﺒن ﻤﺤﺒوب ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫أﺨرﺠﻪ ﻤﺴﻠم‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﺤﺴﻴن ﺒن ﻤﻨﺎع ﺒن ﺤﺴﻴن اﻝﺘﻜرﻴﺘﻲ اﻷﺼل أﺒو ﻤﺤﻤد‬ ‫‪.١٣٨‬‬
‫‪٤٢٩‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﺼﺤﻴﺢ ﻤﺴﻠم واﻝﺴﻴرة‬ ‫اﻝﺼﺎﻝﺤﻲ اﻝﻤﻨﻌوت ﺒﺎﻝزﻴن اﻝﻨﺎﺼر‪،‬‬
‫اﻝﻨﺒوﻴﺔ ﻝﻠﺤﺎﻓظ ﻋﺒد اﻝﻐﻨﻲ‪ ،‬وﻗطﻌﺔ ﻤن اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬وﻤن ﻋﻤر اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وﺸﻴﺌﺎ ﻤن اﻷرﺒﻌﻴن‬
‫ﻝﻌﺒد اﻝﺨﺎﻝق ﺒن زاﻫر‪ ،‬وﺴﻤﻊ ﻤن اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري ﻨﺴﺨﺔ اﻝﻘﻴﺴﻲ واﻝﻘدر ﻻﺒن وﻫب‪ ،‬وﻤﻨﻪ وﻤن أﺒﻲ اﻝﻔرج ﺒن أﺒﻲ‬
‫ﻋﻤر‪ ،‬وﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝﻤﻠك‪ ،‬وأﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد اﻝﻬروي ]‪/٤٠‬ب[ اﻷول واﻝﺜﺎﻨﻲ وﺤدﻴث اﻝﻤزﻜﻲ‪ ،‬وﺴﻤﻊ ﻤن‬
‫آﺨرﻴن‪ ،‬وﺤ ‪‬دث‪ .‬وﻝد ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ أول ﻝﻴﻠﺔ اﻷﺤد اﻝﺨﺎﻤس ﻤن ﺸﻌﺒﺎن ﺴﻨﺔ ﺨﻤس‬
‫‪٤٣٠‬‬
‫وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﺴﻔﺢ‪...‬‬
‫ﺠد‬ ‫‪٤٣١‬‬
‫‪‬دي اﻝﻔﺎﻤﻲ‪ ،‬ﺤﻀر ﻋﻠﻰ ّ‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒِﺠ ِ‬ ‫‪.١٣٩‬‬
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‫وﻤﺠﻠ َﺴﻴن ﻤن أﻤﺎﻝﻲ اﺒن ﻤﻠّﺔ‪،‬‬ ‫ﺠدﺘﻪ ﻷﻤﻪ أﺒﻲ اﻝﻌﺒﺎس ﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن اﻝﻔرات ﻓﻲ ﺴﻨﺔ أرﺒﻊ وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬
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‫وﺴﻤﻊ ﻤﻨﻪ ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝطﺎﻫري‪ ،‬وﺠزء أﻴوب اﻝﺴﺨﺘﻴﺎﻨﻲ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻜرﻤﺎﻨﻲ‪ ،‬وﻋﺒد اﻝرﺤﻤن ﺒن اﻝزﻴن‪،‬‬
‫وﻤﺤﻤد ﺒن ﻤﺴﻌود ﺒن أﺒﻲ اﻝﻔرج اﻝﺒﺎﻨﻴﺎﺴﻲ وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻗﻴل ﻓﻲ رﺠب ﺴﻨﺔ ﺘﺴﻊ‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻝﻴﻠﺔ اﻝﺜﻼﺜﺎء ﺘﺎﺴﻊ ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘدس‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒﺠدي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺴﻌود‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻨُ َﻤ ْﻴر‪ ،‬وأﺒو أﺴﺎﻤﺔ‪ ،‬ﻋن ﻫﺸﺎم ﺒن ﻋروة‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﻋﺎﺌﺸﺔ أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪:‬‬
‫»ا ْﻝﺤ ‪‬ﻤﻰ ِﻤن َﻓ ْﻴ ِﺢ ﺠﻬ ‪‬ﻨم‪َ ،‬ﻓ ْﺎﺒرُدوﻫﺎ ﺒِﺎْﻝﻤ ِ‬
‫ﺎء‪«.‬‬ ‫َََ ُ َ َ‬ ‫ْ‬ ‫ُ‬
‫‪٤٣٣‬‬ ‫‪٤٣٢‬‬
‫أﺨرﺠﻪ ﻤﺴﻠم واﺒن ﻤﺎﺠﺔ ﻋن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ ﺸﻴﺒﺔ وأﺒﻲ ﻜرﻴب ﻜﻼﻫﻤﺎ ﻋن ﻋﺒد اﷲ ﺒن ُﻨ َﻤ ْﻴر ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻬﻤﺎ‬
‫ﻋﺎﻝﻴﺎ‪.‬‬
‫‪٤٣٤‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺠوﻫري اﻝرﺒﻌﻲ اﻝﺤﻠﺒﻲ اﻷﺼل ﺜم اﻝﻘﺎﻫري‪،‬‬ ‫‪.١٤٠‬‬
‫‪٤٢٨‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٣٢٦/١‬واﻝﺼﺤﻴﺢ أن ﻤﺴﻠﻤﺎ رواﻩ ﻋن إﺒراﻫﻴم ﺒن دﻴﻨﺎر‪.‬‬
‫‪٤٢٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٢٣) ٣٣٦-٣٣٥/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٩٦/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٨٨-٨٧/٢‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫اﻝﻌﺒر ‪١٣٥/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٨١/١٥‬‬
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‫‪٤٣١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٤٢) ٣٤٠/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٠٠-١٩٩/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٩٥/١‬؛ اﻝوادي آﺸﻲ‪،‬‬
‫اﻝﺒرﻨﺎﻤﺞ ‪.١٤٥‬‬
‫‪٤٣٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.١٧٣١/٤‬‬
‫‪٤٣٣‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .١١٤٩/٢‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٢٩/٧‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٩٤٥/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٢٧٨/٤٠‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٠٤/٤‬؛‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪.٩٨/٧ ،‬‬
‫در‪.‬‬ ‫ن‬ ‫نأد‬ ‫‪ ٤٣٤‬م "‪A‬ر ;&= ر< ' ‪@ 1‬‬
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‫ﺤﻀر ﻓﻲ اﻝراﺒﻌﺔ ﻋﻠﻰ اﻝﻌز اﻝﺤراﻨﻲ اﻷول ﻤن ﻤﺸﻴﺨﺘﻪ‪ ،‬وﻓﻲ اﻝﺨﺎﻤﺴﺔ ﻋﻠﻰ ﺸﺎﻤﻴﺔ اﺒﻨﺔ اﻝﺒﻜري‪ ،‬وﺴﻤﻊ ﻤن اﺒن‬
‫اﻝﺤ ْﺒﻠﻲ اﻝﺴﻴرة اﻝﻨﺒوﻴﺔ ﻻﺒن‬
‫اﻝﻤزة اﻷول واﻝﺜﺎﻨﻲ ﻤن ﻋواﻝﻴﻪ‪ ،‬وﻤن ﻏﺎزي اﻝﺤﻼوي‪ ،‬وﻤن ﻤﺤﻤد ﺒن رﺒﻴﻌﺔ ﺒن ﺤﺎﺘم َ‬‫ﺨطﻴب ّ‬
‫إﺴﺤﺎق‪ ،‬وﺴﻤﻊ ﺒدﻤﺸق ﻤن اﺒن اﻝﻔواس ﻤﻌﺠم اﺒن ﺠﻤﻴﻊ‪ ،‬وﻤن أﺤﻤد ﻫﺒﺔ اﷲ ﺒن ﻋﺴﺎﻜر وﻏﻴرﻫﻤﺎ‪ .‬وﻜﺎن ﺤﺴن‬
‫اﻝﺸﻤﺎﺌل ﻤﻠﻴﺢ اﻝﺴﻴرة‪ُ ،‬ﺴﺌِ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل ﻓﻲ ﺼﻔر ﺴﻨﺔ ﺜﻤﺎن وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻴم ﺒن ﻴﺤﻴﻰ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﻌﻤر‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝوراق‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝطﻴب طﺎﻫر ﺒن ﻋﺒد اﷲ اﻝطﺒري‪ ،‬أﺨﺒرﻨﺎ‬ ‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬وأﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﻠوك ّ‬
‫أﺒو أﺤﻤد ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﻐطرﻴف‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ ﻝﻔظﺎ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم‪ ،‬وﺸﻌﻴب ﺒن ﻤﺤرز‪/٤١] ،‬أ[‬
‫ﻋن ﺸﻌﺒﺔ‪ ،‬ﻋن ﻴﻌﻠﻰ ﺒن ﻋطﺎء‪ ،‬ﻋن ﻋﻤﺎرة ﺒن ﺤدﻴد‪ ،‬ﻋن ﺼﺨر اﻝﻐﺎﻤدي أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬اﻝﻠ‪‬ﻬُ ‪‬م‬
‫ِ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪ِ‬م ِإ َذا َﺒ َﻌ َ‬ ‫ِ‬ ‫َﺒ ِﺎر ْك ِﻷُ ‪‬ﻤﺘِﻲ ِﻓﻲ ُﺒ ُﻜ ِ‬
‫ﺼ ْﺨٌر‬ ‫ﺎن َ‬‫ث َﺴ ِر‪‬ﻴﺔً َﺒ َﻌﺜَ َﻬﺎ ﻓﻲ أ ‪َ‬و ِل اﻝ‪‬ﻨ َﻬ ِﺎر َو َﻜ َ‬ ‫ﺎن َر ُﺴو ُل اﷲ َ‬ ‫ورَﻫﺎ‪ «.‬ﻗﺎل‪َ :‬و َﻜ َ‬
‫‪٤٣٥‬‬
‫ث ِﻏْﻠ َﻤ َﺎﻨﻪُ ِﻓﻲ أ ‪َ‬و ِل اﻝ‪‬ﻨ َﻬ ِﺎر ﻓَ َﻜﺜَُر َﻤﺎﻝُﻪُ‪.‬‬
‫ﺎن َﻴ ْﺒ َﻌ ُ‬ ‫رُﺠﻼً ﺘَ ِ‬
‫ﺎﺠًار ﻓَ َﻜ َ‬ ‫َ‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف ﺒن ﺠﻤﺎﻋﺔ اﻝرﺒﻌﻲ أﺒو اﻝﻘﺎﺴم‬ ‫‪.١٤١‬‬
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‫ﻋﻠﻲ اﻝﻬﻤذاﻨﻲ اﻷرﺒﻌﻴن ﻝﻤﺤﻤد ﺒن أﺴﻠم‬ ‫ﺴﻤﻊ ﻤن ﺠﻌﻔر ﺒن‬ ‫اﻹﺴﻜﻨدراﻨﻲ اﻝﻤوﻝد واﻝذﻜر واﻝوﻓﺎة ﻤﺤﻴﻲ اﻝدﻴن‪،‬‬
‫اﻝطوﺴﻲ‪ ،‬واﻝﺴﺎدس ﻤن أﻤﺎﻝﻲ اﻝﻤﺤﺎﻤﻠﻲ واﻝﻤﺤدث اﻝﻔﺎﺼل ﻝﻠراﻤﻬرﻤزي‪ ،‬واﻝﺴﻠﻤﺎﺴﻴﺎت‪ ،‬واﻝﺜﺎﻨﻲ ﻤن اﻨﺘﺨﺎب اﻝﺴ‪‬ﻠﻔﻲ ﻋﻠﻰ‬
‫ﺠﻌﻔر اﻝﺴراج‪ ،‬وﺤدﻴث ﻋﻠﻲ ﺒن ﺤرب رواﻴﺔ اﻝﻌﺒﺎداﻨﻲ وﻓﻀل اﻝرﻤﻲ ﻝﻠﻘراب وأرﺒﻌﻲ اﻝﻔراوي‪ ،‬وأرﺒﻌﻲ اﻝﺒﻠدان‪ ،‬وﻤن ﻋﻠﻲ‬
‫ﺒن زﻴد اﻝﺘﺴﺎرﺴﻲ اﻝﺜﺎﻝث ﻤن اﻝﺜﻘﻔﻴﺎت‪ ،‬وﻤن ﻋﻠﻲ ﺒن ﻤﺨﺘﺎر ﺠزء اﻝذارع وﺠ أز ﻤن ﺤدﻴث اﻝﺴ‪‬ﻠﻔﻲ ﻋن أﺒﻲ اﻝﺤﺴﻴن أﺤﻤد‬
‫ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺤﻤزة اﻝﺜﻘﻔﻲ ﺤﺎﻜم اﻝﻜوﻓﺔ‪ ،‬وﻤن اﺒن رواج ﻤﺠﻠﺴﻲ اﻵﺠري واﻝﺠﻴﻠﻲ وﺠزء اﻝﺼوﻝﻲ واﻝﺴﺎﺒﻊ‬
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‫ﻝﻠﺤﺴن ﺒن رﺸﻴق‪ ،‬وﺤ ‪‬دث ﺴﻤﻊ ﻤﻨﻪ اﻷﺴﻴﺎد‬ ‫واﻝﺜﺎﻤن ﻤن أﻤﺎﻝﻲ اﻝﻤﺤﺎﻤﻠﻲ‪ ،‬وﻤن ﺠدﻩ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف ﺸﻴوخ‬
‫ﺤدث ﻤن ﺴﻨﺔ ﺜﻼث وﺘﺴﻌﻴن وﻫﻠم‬‫وﺘﻔرد ﺒﻌدة أﺠزاء‪ّ ،‬‬
‫أﺒو ﺤﻴﺎن‪ ،‬وأﺒو اﻝﻔﺘﺢ ﺒن ﺴﻴد اﻝﻨﺎس‪ ،‬وﻋﻤر ﺒن ﺤﺒﻴب‪ ،‬واﻝذﻫﺒﻲ‪ّ ،‬‬
‫ﺤدث‬‫ﺠرا‪ ،‬وﻜﺎن ﻤﻌﻤ ار ﻤﻨﻘطﻌﺎ‪ ،‬ﻴﻌد ﻤن أﻜﺎﺒر اﻝﻌدول وﺘﺎرﻴﺦ ﺴﻤﺎﻋﻪ ﻋﻠﻰ ﺠﻌﻔر ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن‪ ،‬وﻫو آﺨر ﻤن ّ‬
‫ﻋﻨﻪ ﺒﺎﻝﺴﻤﺎع‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻗﻴل ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ ﻋرﻓﺔ ﺴﻨﺔ‬
‫اﺜﻨﺘﻴن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﺜﻐر‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠﻌﻔر ﺒن ﻋﻠﻲ )ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن‬
‫‪٤٣٩‬‬
‫أﺒو ﺘﻤﺎم ﻤﺤﻤد ﺒن إدرﻴس ﺒن ﺨﻠف اﻝﻘرﺘﺎﺌﻲ ﺒﺎﻝﺒﺼرة‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬ ‫ﺒن ﻤﻜﻲ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝ ‪‬ﺴﻠﻔﻲ‪) ،‬أﺨﺒرﻨﺎ(‬
‫‪٤٣٥‬‬
‫ﺴﻨن أﺒﻲ داود ‪٣٥/٣‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥١٧/٣‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٧٥٢/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪١٧٧/٢٤‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.٢٥٥/٩‬‬
‫‪٤٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٦٤) ٣٤٧/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٠١/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٥٨/١٨‬؛ ذﻴل ﺘذﻜرة‬
‫اﻝﺤﻔﺎظ ‪١٠١/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٥-٤٤/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪ ،٧٢٧/١٤‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٨٣-٣٨٢/١‬؛ اﻝوادي‬
‫آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٦٩‬‬
‫‪٤٣٧‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ ﺒدون ﻜﻠﻤﺔ اﺒن‪.‬‬
‫‪٤٣٨‬‬
‫در‪.‬‬ ‫@ ا‬ ‫دو أن ھ ك (& ' ) ‪B‬ط' ن ا ل م ) دل ;&‬
‫‪٤٣٩‬‬
‫ﺴﻘطت ﻜﻠﻤﺔ "أﺨﺒرﻨﺎ" ﻤن اﻷﺼل ﺴﻬوا‪.‬‬
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‫إﺒراﻫﻴم ﺒن طﻠﺤﺔ ﺒن ﻏﺴﺎن اﻝﺒﺼري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﺸﻴﺒﺔ اﻝﻤﻘرئ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‬‫ﺼ َر اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬
‫اﻝوﻝﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻜرﻤﺔ ﺒن ﻋﻤﺎر‪ ،‬ﺤ ‪‬دﺜﻨﻲ إﻴﺎس ﺒن ﺴﻠﻤﺔ ﺒن اﻷﻜوع‪ ،‬ﺤ ‪‬دﺜﻨﻲ أﺒﻲ ﻗﺎل‪ :‬أ َْﺒ َ‬
‫ﺎل‪:‬‬‫ت‪َ «.‬ﻗ َ‬ ‫ط ْﻌ َ‬
‫اﺴﺘَ َ‬
‫ﺎل‪» :‬ﻻَ ْ‬ ‫َﺴﺘَ ِطﻴﻊُ‪َ .‬ﻗ َ‬ ‫ﺎل‪ُ » :‬ﻜ ْل ﺒِ َﻴ ِﻤﻴﻨِ َك‪َ «.‬ﻗ َ‬
‫ﺎل‪ :‬ﻻَ أ ْ‬ ‫اﻋﻲ ا ْﻝ ِﻌ ِﻴر َﻴ ْﺄ ُﻜ ُل ﺒِ ِﺸ َﻤ ِﺎﻝ ِﻪ‪َ ،‬ﻓ َﻘ َ‬
‫رﺠ ًﻼ ﻴ َﻘﺎ ُل ﻝَﻪ‪ :‬ﺒﺴر ْﺒن ر ِ‬
‫ُ ُ ُْ ُ َ‬ ‫َُ ُ‬
‫ِ‬ ‫ِ‬
‫ت َﻴ ُدﻩُ ِإﻝَﻰ ﻓﻴﻪ َﺒ ْﻌ ُد‪.‬‬
‫ﻓَ َﻤﺎ َﻨﺎﻝَ ْ‬
‫‪٤٤٠‬‬
‫أﺨرﺠﻪ ﻤﺴﻠم ﻋن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ ﺸﻴﺒﺔ ﻋن زﻴد ﺒن اﻝﺨﺒﺎب ﻋن ﻋﻜرﻤﺔ ﺒن ﻋﻤﺎر ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪٤٤١‬‬
‫أُﺤﻀر ﻋﻠﻰ أﺒﻲ‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺴﻌود ﺒن أﺤﻤد اﻝﺤﺎرﺜﻲ اﻝﻘﺎﻀﻲ اﻝﺤﻨﺒﻠﻲ‪،‬‬ ‫‪.١٤٢‬‬
‫اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻤﺤﻤد ﺒن طرﺨﺎن‪ ،‬وأﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬وﻏﺎزي اﻝﺤﻼوي‪ ،‬واﺒن اﻝﺤﺘﻤﻲ‪،‬‬
‫وﻋﺒد اﻝرﺤﻴم ﺒن درﺒﺎس‪ ،‬واﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻨﺼور وﻏﻴرﻫم‪ ،‬وﺴﻤﻊ ﺒﺎﻝﺸﺎم ﻤن اﺒن أﺒﻲ ﻋﻤر‪ ،‬واﻝﻔﺨر‪،‬‬
‫واﻝﺼدري‪ ،‬واﺒن اﻝﻤﺠﺎور‪ ،‬وﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻤن اﻝﻌراﻗﻲ‪ ،‬وأﺠﺎز ﻝﻪ ﺠﻤﺎﻋﺔ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺘب اﻝطﺒﺎق‪ ،‬وﺒرع ﻓﻲ اﻝﻔﻘﻪ‪ ،‬وﻗ أر‬
‫اﻷﺼول ﻋﻠﻰ اﺒن دﻗﻴق اﻝﻌﻴد‪ ،‬واﻝﻌرﺒﻴﺔ ﻋﻠﻰ اﺒن اﻝﻨﺤﺎس‪ ،‬واﺸﺘﻬر ﺼﻴﺘﻪ‪ .‬وﻝد ﻓﻲ ﺼﻔر ﺴﻨﺔ إﺤدى وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬
‫وﺘوﻓﻲ ﺴﺎدس ﻋﺸري ذي اﻝﺤﺠﺔ ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺴﻌود إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻏﺎزي ﺒن أﺒﻲ اﻝﻔﻀل وﻏﻴرﻩ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤـد‪ ،‬أﺨﺒرﻨـﺎ أﺒـو ]‪/٤١‬ب[‬
‫اﻝﻘﺎﺴــم ﺒــن اﻝﺤﺴــﻴن‪ ،‬أﺨﺒرﻨــﺎ أﺒــو طﺎﻝــب ﺒــن ﻏــﻴﻼن‪ ،‬أﺨﺒرﻨــﺎ أﺒــو ﺒﻜــر اﻝﺸــﺎﻓﻌﻲ‪ ،‬ﺤـ ‪‬دﺜﻨﺎ ﻤﺤﻤــد ﺒــن ﻤﺴــﻠﻤﺔ‪ ،‬ﺤـ ‪‬دﺜﻨﺎ ﻴزﻴــد ﺒــن‬
‫ﺼـﻠ‪‬ﻰ اْﻝ َوِﻝﻴ ُـد ْﺒ ُـن ُﻋ ْﻘ َﺒـ َﺔ أ َْرَﺒ ًﻌـﺎ َو ُﻫ َـو‬
‫ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ اﺒن أﺒﻲ ﻋزون‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن رﺒـﺎح‪ ،‬ﻋـن ﺤﻀـﻴن ﺒـن اﻝﻤﻨـذر ﻗـﺎل‪َ :‬‬
‫ﻀ ْـرﺒِ ِﻪ‬
‫َﻤَر ﺒِ َ‬ ‫اﻀ ِرْﺒﻪُ اْﻝ َﺤ ‪‬د‪َ ،‬ﻓـﺄ َ‬ ‫ط ِﺎﻝ ٍب‪ْ :‬‬ ‫ﻲ ْﺒ ُن أَﺒِﻲ َ‬ ‫ﺎل ﻝَﻪُ َﻋِﻠ ‪‬‬ ‫ﺎن ْﺒ ِن َﻋﻔ‪َ ‬‬
‫ﺎن َﻓ َﻘ َ‬ ‫ِ‬
‫ﻴد ُﻜ ْم؟ َﻓ ُرِﻓ َﻊ َذﻝ َك ِإﻝَﻰ ُﻋﺜْ َﻤ َ‬
‫ﺎل‪ :‬أ َِز ُ‬
‫ان ﺜُ‪‬م ْاﻨ َﻔ َﺘ َل َﻓ َﻘ َ‬
‫َﺴ ْﻜَر ُ‬
‫‪ِ‬‬ ‫ﺎل َﻋِﻠ ‪‬ﻲ ِﻝْﻠ ُﺤ َﺴ ْﻴ ِن‪ :‬ﻗُ ْم ﻓَ ْ‬
‫ﺎل‪ :‬ﻗُ ْم َﻴﺎ َﻋ ْﺒ َد اﻝﻠﻪ ْﺒ َن َﺠ ْﻌ َﻔ ٍر‪ ،‬ﻓَ َﻘ َ‬
‫ـﺎم‬ ‫ت ﺜُ‪‬م ﻗَ َ‬‫ت َو َﻋ َﺠ ْز َ‬‫ﻀ ُﻌ ْﻔ َ‬‫ﺎل‪ِ :‬إ‪‬ﻨ َك َ‬ ‫اك؟ ﻗَ َ‬‫ت َوَذ َ‬ ‫ﺎﻀ ِرْﺒﻪُ ﻗَ َ‬
‫ﺎل‪ :‬ﻓَ َﻤﺎ أ َْﻨ َ‬ ‫ﻓَ َﻘ َ‬
‫ﻲ ‪‬‬ ‫ﻲ ﻴﻌـ ‪‬د ﺤﺘ‪‬ـﻰ ِإ َذا ﺒﻠَ َ ِ‬ ‫ِ‬ ‫َﻋ ْﺒ ُد اﻝﻠ‪ِ ‬ﻪ ْﺒ ُن َﺠ ْﻌﻔَ ٍر ﻓَ َﺠ َﻌ َل َﻴ ْ‬
‫ﺼـﻠﻰ اﷲُ‬ ‫ب اﻝ ‪‬ﻨﺒِـ ‪َ ‬‬ ‫ﻀ َـر َ‬
‫ـف ﺜُـ ‪‬م ﻗَـﺎ َل‪َ :‬‬ ‫ـف أ َِو ا ْﻜﻔُ ْ‬
‫ـﺎل‪ُ :‬ﻜ ْ‬‫ـﻴن ﻗَ َ‬ ‫ـﻎ أ َْرَﺒﻌ َ‬ ‫َ‬ ‫ﻀ ِرُﺒﻪُ َو َﻋﻠـ ‪َ ُ َ ‬‬
‫ﻴن َو ُﻜ ‪‬ل ُﺴ ‪‬ﻨﺔٌ‪.‬‬ ‫ِ‬ ‫ِ ِ ِِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ‪‬‬
‫ﻴن َوﺜَ َﻤﺎﻨ َ‬
‫ﺼ ْدًار ﻤ ْن ﺨ َﻼﻓَﺘﻪ أ َْرَﺒﻌ َ‬ ‫ب ُﻋ َﻤُر َ‬ ‫ﻀَر َ‬‫ﻴن‪َ ،‬و َ‬ ‫ب أَﺒُو َﺒ ْﻜ ٍر أ َْرَﺒﻌ َ‬ ‫ﻀَر َ‬ ‫ﻴن‪َ ،‬و َ‬ ‫َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم أ َْرَﺒﻌ َ‬
‫‪٤٤٢‬‬
‫ﻋن ﻴزﻴد ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫رواﻩ أﺤﻤد‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝرﺤﻴم‬

‫ﻋﺒد اﻝرﺤﻴم ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺎﻜر ﺒن أﺒﻲ اﻝﻴﺴر اﻝﺘﻨوﺨﻲ أﺒو‬ ‫‪.١٤٣‬‬
‫‪٤٤٣‬‬
‫ﺴﻤﻊ ﻤن ﺠدﻩ ﻷﺒﻴﻪ ﻜﺜﻴرا؛ ﻤن ذﻝك ﻤﺴﻨد أﺤﻤد‪ ،‬واﻝﺘرﻤذي‪ ،‬واﻝﻨﺴﺎﺌﻲ‪ ،‬وﻤﻐﺎزي ﻤوﺴﻰ ﺒن ﻋﻘﺒﺔ‪ ،‬واﻝرﺴﺎﻝﺔ‬ ‫اﻝﻔﻀل‪،‬‬
‫ﻓﻲ اﻹﻴﻤﺎن ﻷﺒﻲ ﻋﺒﻴد‪ ،‬وﻨﺴﺨﺔ وﻜﻴﻊ‪ ،‬وراﺒﻊ ﺤدﻴث اﻝﻤﺨﻠص اﻨﺘﻘﺎء اﻝﺒﻘﺎل‪ ،‬وﻓﻀﺎﺌل اﻝﺨﻠﻴل ﻝﻠﻘﺎﺴم ﺒن ﻋﺴﺎﻜر‪ ،‬واﻝﺜﺎﻨﻲ‬
‫واﻝﺨﺎﻤس واﻝﺴﺎﺒﻊ واﻝﺜﺎﻤن ﻤن اﻝﺤﻨﺎﺌﻴﺎت‪ ،‬واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث اﻝﻔرﻴﺎﺒﻲ‪ ،‬واﻷول ﻤن ﺤدﻴث أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب‪ ،‬واﻝﺠﺎﻤﻊ‬
‫‪٤٤٠‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٥٩٩/٣‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٤٤٢/١٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٢٥/٢٧‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٤٥٢/٧‬؛ ﻤﺼﻨف أﺒﻲ‬
‫ﺸﻴﺒﺔ ‪ ،٥٥٦/٥‬اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻝﻜﺒﻴر ‪.١٠٧/٦‬‬
‫‪٤٤١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٦٥) ٣٤٧/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٦١/١٨‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٥/٣‬؛ اﺒن‬
‫اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.١٠١/٦‬‬
‫‪٤٤٢‬‬
‫ﻤﺴﻨد أﺤﻤد ‪ .٣٩٥/٢‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪.١٣٣١/٣‬‬
‫‪٤٤٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٨٠) ٣٥٢-٣٥١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٧٣-٧٢/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٩٣/١٨‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﺒﺎن اﻝﻌﺼر‪٤٩/٣ ،‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ ،٣٨٧/١‬اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٣٠-٢٢٣‬‬
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‫ﻝﻠﺨطﻴب ﺒﻔوت اﻝﺴﺎﺒﻊ‪ ،‬وﺠزء اﻝﺤرﻴري وﻏرﻴﺒﻪ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻔﺨر اﺒن اﻝﺒﺨﺎري‪ ،‬واﺒن اﻝﻤﺠﺎور‪ ،‬وﻋﺒد اﻝواﺴﻊ‬
‫اﻷﺒﻬري‪ ،‬وأﺒﻲ ﺤﺎﻤد اﻝﺼﺎﺒوﻨﻲ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺘﺎﺴﻊ ﺸﻬر رﺒﻴﻊ‬
‫اﻵﺨر ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻴم ﺒن أﺒﻲ اﻝﻴﺴر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠدي إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن‬
‫أﺤﻤد اﻷﻜﻔﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺠﺒﺎر ﺒن ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﺒُرزة اﻝرازي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻝﻘﺼﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد‬
‫اﻝرﺤﻤن ﺒن أﺒﻲ ﺤﺎﺘم‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻨﺸﻴط ﻤﺤﻤد ﺒن ﻫﺎرون‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻤﻐﻴرة‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺼﻔوان‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﺸرﻴﺢ ﺒن ﻋﺒﻴد أﻨﻪ‬
‫ِ ‪‬‬ ‫ﻴﺤدث ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬ﻗﺎل‪َ :‬ﻜﺎن رﺴو ُل اﻝﻠ‪ِ ‬ﻪ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋَﻠ ْﻴﻪ َو َﺴﻠ َم ِإ َذا َﻏَاز أ َْو َﺴﺎ َﻓَر َﻓﺄ َْدَرَﻜﻪُ‬ ‫َ‬ ‫َ َُ‬ ‫ﺴﻤﻊ اﻝزﺒﻴر ﺒن اﻝوﻝﻴد ّ‬
‫َﻋوُذ‬ ‫ِ‬ ‫ﻴك‪َ ،‬و َﺸ ‪‬ر َﻤﺎ َد ‪‬‬ ‫ق ِﻓ ِ‬ ‫ﻴك‪َ ،‬و َﺸ‪‬ر َﻤﺎ ُﺨِﻠ َ‬ ‫‪‬ك اﻝﻠ‪‬ﻪ‪ ،‬أَﻋوُذ ﺒِﺎﻝﻠ‪ِ ‬ﻪ ِﻤن َﺸ‪‬ر ِك و َﺸ ‪‬ر ﻤﺎ ِﻓ ِ‬ ‫ﺎل‪» :‬ﻴﺎ أَرض رﺒ‪‬ﻲ ورﺒ ِ‬ ‫‪‬‬
‫ب َﻋَﻠ ْﻴك‪ ،‬أ ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ ُ‬ ‫اﻝﻠْﻴ ُل َﻗ َ َ ْ ُ َ َ َ‬
‫‪‬ﺔ‪َ ،‬و َﻋ ْﻘ َر ٍب‪َ ،‬و ِﻤ ْن َﺸ‪‬ر اْﻝَﺒﻠَ ِد‪َ ،‬و ِﻤ ْن َﺸ‪‬ر َواﻝِ ٍد َو َﻤﺎ َوﻝَ َد‪«.‬‬
‫ﺒِﺎﻝﻠ‪ِ ‬ﻪ ِﻤن َﺸ‪‬ر ُﻜ ‪‬ل أَﺴ ٍد‪ ،‬وأَﺴوَد‪ ،‬وﺤﻴ ٍ‬
‫َ َ َْ َ َ‬ ‫ْ‬
‫‪٤٤٥‬‬ ‫‪٤٤٤‬‬
‫ﻤن ﺤدﻴث ﺒﻘﻴﺔ ﻋن ﺼﻔوان ﺒن ﻋﻤرو‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ ﻓﻲ اﻝﻴوم واﻝﻠﻴﻠﺔ‬ ‫رواﻩ أﺒو داود‬
‫ﻋﺒد اﻝرﺤﻴم ﺒن ﻤﺤﻤود ﺒن أﺒﻲ اﻝﻨور ﺒن ﻤﺤﻤود اﻷﻨﺼﺎري أﺒو ﻤﺤﻤد اﻝﺤرﻴري ﻨﺠم‬ ‫‪.١٤٤‬‬
‫اﻝدﻴن اﻝﺨﻴﺎط‪ ٤٤٦،‬ﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺠزء ﻋﺒﺎس اﻝﺘ‪‬رﻗُﻔﻲ‪ ،‬واﻝﺜﺎﻝث ﻤن ﺤدﻴث ﻋﻠﻲ ﺒن ُﺤ ْﺠر‪/٤٢) ،‬أ( وﺴﻤﻊ‬
‫أﻴﻀﺎ ﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن اﺒن أﺒﻲ ﻋﻤر‪ ،‬واﻝﻔﺨر ﺒن اﻝﺒﺨﺎري‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ وذﻜرﻩ ﻓﻲ ﻤﻌﺠﻤﻪ ﻓﻘﺎل‪:‬‬
‫ﻤن ﺴﺎﻜﻨﻲ اﻝﺼﺎﻝﺤﻴﺔ‪ ،‬ﻓﺼﻴﺢ اﻝﻌﺒﺎرة‪ ،‬ﻜﺜﻴر اﻝﺘودد وﻋﻨدﻩ ﻓﻬم وﻤﻌرﻓﺔ وﺘواﻀﻊ وأﺨﻼق ﺤﺴﻨﺔ‪ .‬اﻨﺘﻬﻲ‪ .‬وﻜﺎن ﻓﻘﻴﻬﺎ‬
‫ﺒﺎﻝﻤدرﺴﺔ اﻝﻌزﻴﺔ‪ ،‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺎﻝﺼﺎﻝﺤﻴﺔ‪ ،‬وﻜﺎن واﻝدﻩ واﻝﻴﺎ ﺒﻬﺎ‪ ،‬وﺘوﻓﻲ ﺜﺎﻝث ذي اﻝﻘﻌدة ﺴﻨﺔ ﺘﺴﻊ‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻴم ﺒن ﻤﺤﻤود ﺒن أﺒﻲ اﻝﻨور إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﺒد اﷲ ﺒن ﻨﺠﺎ‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﺒﺴري‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻴﺤﻴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﺎس ﺒن‬
‫ﻋﺒد اﷲ اﻝﺘرﻗﻔﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ رواد ﺒن اﻝﺠراح أﺒو ﻋﺎﺼم اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺴﻌد اﻝﺴﺎﻋدي‪ ،‬ﻋن أﻨس ﺒن ﻤﺎﻝك ﻗﺎل‪ :‬ﻗﺎل‬
‫ﺎء ﻓَﻼَ ِﻏ ْﻴَﺒﺔَ ﻝَﻪُ‪... «.‬‬
‫‪٤٤٨ ٤٤٧‬‬ ‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﻤن َأْﻝ َﻘﻰ ِﺠ ْﻠﺒِﺎب ا ْﻝﺤﻴ ِ‬
‫َ ََ‬ ‫َْ‬
‫‪٤٤٩‬‬
‫]‪/٤٢‬ب[‪...‬‬
‫]‪/٤٣‬أ[‬
‫‪٤٤٤‬‬
‫ﺴﻨن أﺒﻲ داود ‪.٣٤/٣‬‬
‫‪٤٤٥‬‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬ﻋﻤل اﻝﻴوم واﻝﻠﻴﻠﺔ ‪.٣٧٨/١‬‬
‫‪٤٤٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤١١) ٣٦٣/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٨٣/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٥٨٩/١٤‬؛ اﺒن اﻝﻌﻤﺎد‪،‬‬
‫ﺸذرات اﻝذﻫب ‪.١٢١/٦‬‬
‫‪٤٤٧‬‬
‫اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪ .٣٥٤/١٠‬ﻗﺎل اﻝﺒﻴﻬﻘﻲ‪ :‬وﻫذا أﻴﻀﺎ ﻝﻴس ﺒﺎﻝﻘوي‪.‬‬
‫‪٤٤٨‬‬
‫‪٤٤٩‬‬
‫ورﻗﺔ ﺒﻴﻀﺎء‪.‬‬
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‫اﻝﺴﺎﺒﻊ ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‪...‬‬
‫]‪/٤٣‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬

‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝﻌزﻴز‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﻤﻨﺼور اﻝرﺒﻌﻲ اﻝﺒﻐدادي‬ ‫‪.١٤٥‬‬
‫‪٤٥١‬‬
‫اﻝﻤﻌروف ﺒﺎﺒن أﺒﻲ اﻝذر اﻝﺼوﻓﻲ ﻨﺠم اﻝدﻴن‪ ،‬ﺴﻤﻊ ﺒﺒﻐداد ﻤن ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن ورﺨز‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن‬
‫ﻋﻠﻲ اﻝطﺒﺎل‪ ،‬وﻤن ﻤﻌد ﺒن ﻨﺼر اﷲ ﺒن رﺠب اﻝﺠوزي اﻝﻤﻘﺎﻤﺎت اﻝﺨﻤﺴﻴن ﻤن اﻨﺘﻘﺎﺌﻪ‪ ،‬وﺴﻤﻊ ﺒدﻤﺸق ﻤن اﻝﻔﺨر‬
‫ﻤﺸﻴﺨﺘﻪ واﻝﺘرﻤذي وﺴﻨن أﺒﻲ داود‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻤن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝزﻴن ﺴﻨن اﻝﻨﺴﺎﺌﻲ واﻝﻘراءة ﺨﻠف اﻹﻤﺎم ﻝﻠﺒﺨﺎري‬
‫اﻝﻌﺸﺎري وﻨﺴﺨﺔ ﻨﻌﻴم ﺒن ﺤﻤﺎد‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺤ ‪‬دث‪،‬‬
‫وﻤن زﻴﻨب ﺒﻨت ﻤﻜﻲ ﺠﻤﻴﻊ ﻤﺴﻨد أﺤﻤد وﻏراﺌب ﺸﻌﺒﺔ وﻤﺸﻴﺨﺔ ُ‬
‫وﺨرج ﻝﻪ اﻝﺸﺎرﻋﻲ إﺴﻤﺎﻋﻴل ﻤﺸﻴﺨﺔ ﻓﻲ ﺜﻼﺜﺔ أﺠزاء‪ ،‬وﺤ ‪‬دث ﺒﻬﺎ‪ ،‬وﻜﺎن ﻝطﻴف اﻝدأب‪ ،‬ﻜﻴس اﻝﻤﺤﺎﻀرة‪ ،‬ﻜرﻴم اﻝﻨﻔس‪،‬‬
‫ﻤﺤﺒﺎ ﻝﻠطﻠﺒﺔ واﻹﺴﻤﺎع‪ ،‬ﻤوﻝدﻩ وﻗت ﺼﻼة اﻝﻤﻐرب ﺴﺎﺒﻊ ذي اﻝﻘﻌدة ﺴﻨﺔ إﺤدى وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻋﺎﺸر‬
‫ﺸﻬر رﻤﻀﺎن ﻓﻲ ﺜﻤﺎن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻘﺎدر اﻝﺒﻐدادي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝواﺤد‪ ،‬أﺨﺒرﻨﺎ ﺤﻨﺒل ﺒن ﻋﺒد اﷲ‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن اﻝﺤﺼﻴن‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن اﻝﻤذﻫب‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد‪،‬‬
‫ﺤ ‪‬دﺜﻨﻲ أﺤﻤد ﺒن ﻋﻴﺴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن وﻫب‪ ،‬أﺨﺒرﻨﻲ ﻤﺨرﻤﺔ ﺒن ﺒﻜﻴر‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﺴﻠﻴﻤﺎن ﺒن ﻴﺴﺎر‪ ،‬ﻋن اﺒن‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﻓ َﺴﺄَﻝَﻪُ َﻋ ْن‬ ‫ِ ‪ِ‬‬
‫َﺴ َوِد ِإﻝَﻰ َر ُﺴول اﻝﻠﻪ َ‬
‫ِ‬ ‫‪٤٥٢‬‬
‫ﻋﺒﺎس ﻗﺎل‪ :‬ﻗﺎل ﻋﻠﻲ ﺒن أﺒﻲ طﺎﻝب‪ :‬أ َْر َﺴْﻠ َﻨﺎ ا ْﻝﻤ ْﻘ َد َاد ْﺒ َن ْاﻷ ْ‬
‫ك ‪«.‬‬ ‫ﻀ ْﺢ ﻓَ ْرَﺠ َ‬ ‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪» :‬ﺘَ َو ‪‬‬
‫ﻀ ْﺄ َو ْاﻨ َ‬
‫‪ِ‬‬
‫ف َﻴ ْﻔ َﻌ ُل‪ .‬ﻗَﺎ َل َر ُﺴو ُل اﻝﻠﻪ َ‬ ‫ﺎن َﻜ ْﻴ َ‬ ‫ا ْﻝﻤ ْذ ِي َﻴ ْﺨ ُرُج ِﻤ ْن ِْ‬
‫اﻹ ْﻨ َﺴ ِ‬ ‫َ‬
‫‪٤٥٤‬‬ ‫‪٤٥٣‬‬
‫ﻋن أﺤﻤد ﺒن ﻋﻴﺴﻰ اﻝﻤﺼري ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬ ‫واﻝﻨﺴﺎﺌﻲ‬ ‫رواﻩ ﻤﺴﻠم‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﺴﻼم ﺒن ﺘﻴﻤﻴﺔ أﺒو ﻤﺤﻤد ﻋز‬ ‫‪.١٤٦‬‬
‫‪٤٥٧‬‬ ‫‪٤٥٦‬‬ ‫‪٤٥٥‬‬
‫ﻤن أﺒﻲ ﺒﻜر‬ ‫اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ وﻤﻨﺘﻘﻰ ﻤن ﺠزء أﻴوب و)ﺴﻤﻊ(‬ ‫ﺤﻀر ﻓﻲ اﻝراﺒﻌﺔ ﻋﻠﻰ‬ ‫اﻝدﻴن‪،‬‬
‫اﻝﻬروي ﺠزء اﺒن ﻫزارﻤرد‪ ،‬وﻤن أﺤﻤد ﺒن ﻋﺒد اﻝﺴﻼم ﺒن أﺒﻲ ﻋﺼرون‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن اﻝﻌﺴﻘﻼﻨﻲ‪،‬‬
‫‪٤٥٠‬‬
‫‪٤٥١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٣٦) ٣٧٦-٣٧٥/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٢٧/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٣٢٣/١٨‬‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪١٠٢-١٠١/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٥٠-٤٩/٢‬؛ ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٥٠/٥‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.١٤/٣‬‬
‫‪٤٥٢‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ ﻝﻔظﺔ "ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم" ﻤﺸطوﺒﺔ ﻷﻨﻬﺎ زﻴﺎدة‪.‬‬
‫‪٤٥٣‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٢٤٧/١‬‬
‫‪٤٥٤‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .٢١٤/١‬اﻨظر ﻜذﻝك ﻤن ﻫذﻩ اﻝطرﻴق وطرق أﺨرى‪ :‬ﻤﺴﻨد أﺤﻤد ‪٥٩٥/١٥‬؛ اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻝﻜﺒﻴر ‪١٧٣/١٥‬؛ ﺼﺤﻴﺢ‬
‫اﺒن ﺨزﻴﻤﺔ ‪.٤١/١‬‬
‫‪٤٥٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٣٧) ٢٣٧٦‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٢٩/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٩٨/١‬‬
‫‪٤٥٦‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ "ﺤﻀر ﻓﻲ اﻝراﺒﻌﺔ ﻋن" واﻝﺼواب ﻤﺎ أﺜﺒﺘﻪ‪.‬‬
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‫وﻋﺒد اﻝرﺤﻤن ﺒن ﺴﻠﻤﺎن اﻝﺒﻐدادي‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور اﻝﺼوﻓﻲ وﻏﻴرﻫم‪ ،‬وﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻤن ﺒﻌض اﻝﻤﺘﺄﺨرﻴن‪،‬‬
‫وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة ودﻤﺸق‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝذﻫﺒﻲ واﻝﺒرزاﻝﻲ‪ .‬ﻤوﻝدﻩ ﻝﻴﻠﺔ اﻝﺴﺒت ﻤﺴﺘﻬل ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‬
‫ﺒﺤران‪ ،‬وﻤﺎت ﺴﺎدس ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٤٤‬أ[ أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻠطﻴف اﻝﺤراﻨﻲ ﺒدﻤﺸق إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ‬
‫ﺒن ﻤﺤﻤود‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﺒن ﺨﻼد‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺴﺤﺎق‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﺤﺠﺎج ﺒن ﻤﻨﻬﺎل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﻴوب‪ ،‬ﻋن أﺒﻲ ﻗﻼﺒﺔ‪ ،‬ﻋن أﺒﻲ اﻝﻤﻬﻠب‪ ،‬ﻋن ﻋﻤران ﺒن‬
‫‪٤٥٨‬‬
‫آد َم‪«.‬‬ ‫ﻴﻤﺎ ﻻَ َﻴ ْﻤِﻠ ُ‬
‫ك ْاﺒ ُن َ‬ ‫ِ‬ ‫ﺼﻴ ِﺔ ِ‬
‫ِ‬ ‫ِ‬
‫ﻻ َﻨ َذَر ﻓ َ‬
‫اﷲ‪َ ،‬و َ‬ ‫ﻻ َﻨ َذَر ﻓﻲ َﻤ ْﻌ َ‬
‫ﺤﺼﻴن‪ ،‬أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻴوﺴف ﺒن أﺒﻲ اﻝﻌز ﺒن ﻋزﻴز ﺒن ﻴﻌﻘوب ﺒن ﻴﻌﻤور اﺒن ذؤاﻝﺔ اﻝﺤﻤداﻨﻲ‬ ‫‪.١٤٧‬‬
‫‪٤٥٩‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ اﻝﺜﺎﻝث ﻤن اﻷﺒدال واﻝﻤﺴﻠﺴل وﺠزء اﺒن ﻋرﻓﺔ وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ‬ ‫اﻝﻤَر‪‬ﺤل‪،‬‬
‫اﻝﺤراﻨﻲ أﺒو ﻴوﺴف ُ‬
‫ﺒﺎﻝﻘﺎﻫرة ﻓﻲ ﺤدود اﻝﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻷرﺒﻌﺎء ﻤﺴﺘﻬل اﻝﻤﺤرم ﻤن ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫اﻝﻤ ْﻌطُ ْوش‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﻤﻬدي‪ ،‬أﺨﺒرﻨﺎ‬

‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻴوﺴف إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﺒن َ‬
‫أﺒو اﻝﻘﺎﺴم ﺒن ﺸﺎﻫﻴن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد اﻝﺒرﺒﻬﺎري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤوﺴﻰ ﺒن اﻝﺤﺴن ﺒن ﻋﺒﺎد اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻔﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﺸﻌﺒﺔ‪ ،‬أﺨﺒرﻨﻲ زﺒﻴد‪ ،‬وﻤﻨﺼور‪ ،‬وداود‪ ،‬واﺒن ﻋون‪ ،‬وﻤﺠﺎﻝد‪ ،‬ﻗﺎل ﺸﻌﺒﺔ‪ :‬ﻫذا ﺤدﻴث زﺒﻴد ﻋن اﻝﺸﻌﺒﻲ ورﺒﻤﺎ ﻗﺎل ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﺸﻌﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺒراء ﻋﻨد ﺴﺎرﻴﺔ ﻤن ﻫذا اﻝﻤﺴﺠد ﻓﻠو ﻜﻨت ﺜم ﻷرﻴﺘﻜم ﻤﻜﺎﻨﻬﺎ‪ ،‬ﺨطب رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‬
‫ﺎب‬
‫َﺼ َ‬ ‫َن ُﻴ ‪‬‬ ‫ﻓﻲ ﻴوم اﻝﻨﺤر ﻓﻘﺎل‪ِ» :‬إ ‪‬ن أ ‪َ‬و َل ﻤﺎ َﻨ ْﺒ َدأُ ﺒِ ِﻪ ِﻓﻲ َﻴو ِﻤَﻨﺎ َﻫ َذا أَ‪‬ﻨﺎ ُﻨ ‪‬‬
‫ﺼﻠ َﻲ ﻓَﻘَ ْد أ َ‬ ‫ﺼﻠﻲ‪ ،‬ﺜُ‪‬م َﻨ ْﻨ َﺤُر‪ ،‬ﻓَ َﻤ ْن َذ َﺒ َﺢ َﺒ ْﻌ َد أ ْ َ‬‫َ‬ ‫ْ‬ ‫َ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺼﻠ‪َ ‬ﻲ ﻓَﺈﻨ َﻤﺎ ُﻫ َو ﻝَ ْﺤ ٌمُ ﻗَد َﻤﻪُ ﻷ ْ‬
‫‪‬‬ ‫‪‬‬ ‫ِ‬
‫َﻫﻠﻪ ﻝَ ْﻴ َس ﻤ َن اﻝﻨ ُﺴك ﻓﻲ َﺸ ْﻲء‪ «.‬ﻓَﻘَ َﺎم َﺨﺎﻝﻲ أَﺒُو ﺒُ ْرَدةَ ﻓَﻘَﺎ َل‪َ :‬ﻴﺎ‬ ‫َن ُﻴ َ‬ ‫ُﺴ‪‬ﻨﺘََﻨﺎ‪َ ،‬و َﻤ ْن َذَﺒ َﺢ ﻗَ ْﺒ َل أ ْ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪» :‬ا ْذَﺒ ْﺤ َﻬﺎ‬ ‫ِ‬ ‫وﻋ ْﻨ ِدي َﺠ َذ َﻋﺔٌ َﺨ ْﻴٌر ِﻤ ْن ُﻤ ِﺴ‪‬ﻨ ٍﺔ‪َ ،‬‬
‫ُﺼﻠ‪‬ﻲ‪ِ ،‬‬ ‫رﺴ َ ِ‬
‫ﺎل َﻝﻪُ َر ُﺴو ُل اﷲ َ‬ ‫ﻓﻘ َ‬ ‫َن أ َ َ‬ ‫ت َﻗْﺒ َل أ ْ‬‫ول اﷲ ِإﻨ‪‬ﻲ َذَﺒ ْﺤ ُ‬ ‫َُ‬
‫َﺤ ٍد َﺒ ْﻌ َد َك‪«.‬‬
‫ي أو ﺘُُوﻓ‪َ ‬ﻲ َﻋ ْن أ َ‬ ‫َوَﻝ ْن ﺘُ ْﺠَز َ‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ‪ ٤٦٠‬ﻋن ﻋﺜﻤﺎن ﺒن ﺨرزاذ ﻋن ﻋﺒﺎد ﻋﻔﺎن ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪٤٦١‬‬
‫ﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر ﺠزء‬ ‫ﻋﺒد اﻝﻐﺎﻝب ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻘﺎﻫر اﻝﻤﺎﻜﺴﻴﻨﻲ‪،‬‬ ‫‪.١٤٨‬‬
‫‪٤٥٧‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ "وﻤن أﺒﻲ ﺒﻜر اﻝﻬروي" ﺒدون ﻝﻔظ "ﺴﻤﻊ"‬
‫‪٤٥٨‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٢٦٢/٣‬؛ ﻤﺼﻨف ﻋﺒد اﻝرزاق ‪٤٣٣/٨‬؛ ﺴﻨن اﻝدارﻤﻲ ‪١٥٠٨/٣‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.١٩/٧‬‬
‫‪٤٥٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٤٥١) ٣٨٤/٢‬‬
‫‪٤٦٠‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .١٨٢/٣‬اﻨظر ﻜذﻝك ﻤن طرق أﺨرى‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٩/٢‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٥٥٢/٣‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٣٢/٣٠‬؛ ﺼﺤﻴﺢ‬
‫اﺒن ﺤﺒﺎن ‪.٢٢٨/١٣‬‬
‫‪٤٦١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٥٣) ٣٨٥/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣٥/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٦/١٩‬؛ اﺒن راﻓﻊ‪،‬‬
‫اﻝوﻓﻴﺎت ‪٨٨/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ ،٢٣٨-٢٣٣‬اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.١٠٩/٣‬‬
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‫اﺒن زﺒر اﻝﺼﻐﻴر‪ ،‬وﻤن أﻤﺎﻝﻲ ﺒن ﺸﺎﻫﻴن‪ ،‬وﺸرف أﺼﺤﺎب اﻝﺤدﻴث ﻝﻠﺨطﻴب‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن أﺒﻲ ﺒﻜر اﻝﻨﺸﺒﻲ‪ ،‬واﺒن‬
‫اﻝدرﺠﻲ‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور‪ ،‬واﺒن اﻝﺒﺨﺎري‪ ،‬وزﻴﻨب ﺒﻨت ﻤﻜﻲ‪ ،‬وﻏﻴرﻫم‪ .‬ﻤوﻝدﻩ ﻓﻲ ﻤﺴﺘﻬل ﺠﻤﺎدى اﻷوﻝﻲ ﺴﻨﺔ‬
‫ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ رﺠب ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﺎﻝب ﺒن ﻤﺤﻤد إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم اﻝﺨﺸوﻋﻲ‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر اﻝﺨطﻴب‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو ﺒﻜر اﻝﺨﻴري‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﻤﺤﻤد ﺒن‬
‫أﺤﻤد ﺒن ﻤﻘﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ اﻝدﻫﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرزاق‪ ،‬ﻋن ﻤﻌﻤر‪ ،‬ﻋن أﻴوب‪ ،‬ﻋن اﺒن ﺴﻴرﻴن‪ ،‬ﻋن ﻋﺒد‬
‫ﺎﻫ ُد ُﻜ ْم َﻏﺎﺌَِﺒ ُﻜ ْم‪َ ،‬ﻓ ُر ‪‬‬
‫ب‬ ‫اﻝرﺤﻤن ﺒن أﺒﻲ ﺒﻜر‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل ﻓﻲ ﺤﺠﺔ اﻝوداع‪ِ» :‬ﻝﻴﺒﻠ‪ْ ‬ﻎ َﺸ ِ‬
‫َُ‬
‫‪٤٦٢‬‬ ‫َﺤ َﻔظُ ِﻤن ﺴ ِ‬
‫ﺎﻤ ٍﻊ‪«.‬‬ ‫ُﻤَﺒﻠ‪ٍ ‬ﻎ أ ْ‬
‫ْ َ‬
‫]‪/٤٤‬ب[‬
‫ﻤن اﺴﻤﻪ ﻋﺒد اﻝﻐﻔﺎر‬
‫ﻋﺒد اﻝﻐﻔﺎر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ ﺒن ﻋوض ﺒن ﺴﻨﺎن اﻝﺴﻌدي اﻝﻤﺼري اﻝﺸﺎﻓﻌﻲ‬ ‫‪.١٤٩‬‬
‫‪٤٦٣‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ اﻝﺸﻬﺎب ﻝﻠﻘﻀﺎﻋﻲ‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن ﻋﻼق ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺠﻪ‪ ،‬وﻤن أﺤﻤد ﺒن‬ ‫ﺘﺎج اﻝدﻴن‪،‬‬
‫ﻋﺒد اﷲ ﺒن اﻝﻨﺤﺎس اﻝﻌﻠم ﻝﻠﻤروزي وﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤن اﻝﻨﺠﻴب ﻜﺜﻴرا‪ ،‬وﻤن ﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬واﺒن ﺨطﻴب‬
‫اﻝﻤزة‪ ،‬وأﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ‪ ،‬واﺒن اﻝﺤﺘﻤﻲ‪ ،‬وأﺒﻲ ﺒﻜر ﺒن اﻝﻌﻤﺎد‪ ،‬وأﺒﻲ ﺤﺎﻤد اﻝﺼﺎﺒوﻨﻲ‪ ،‬وﺨﻠق ﻴﺠﻤﻌﻬم ﻤﻌﺠﻤﻪ اﻝذي‬
‫ّ‬
‫ِ‬
‫وﻋﻨ َﻲ ﺒﺎﻝطﻠب‪،‬‬
‫ﺨرﺠﻪ ﻝﻨﻔﺴﻪ ﻋن ﻗرﻴب ﻤن أﻝف ﺸﻴﺦ‪ ،‬وأﺠﺎز ﻝﻪ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﺠﻤﺎﻋﺔ ﻤن دﻤﺸق‪ُ ،‬‬
‫ودرس اﻝﺤدﻴث ﺒﻤﺼر‪،‬‬ ‫وﺤﺼل اﻷﺠزاء‪ ،‬وأﻤﻠﻰ ﻋﻠﻰ ﺒﻌض ﺸﻴوﺨﻪ‪ ،‬وﺨرج ﻝﻨﻔﺴﻪ أرﺒﻌﻴن ﻤﺴﻠﺴﻠﺔ‪ ،‬وأرﺒﻌﻴن ﺘﺴﺎﻋﻴﺔ‪ّ ،‬‬ ‫ّ‬
‫وﻨﺎب ﻓﻲ اﻝﺤﻜم ﺒﻬﺎ‪ .‬ﻤوﻝدﻩ ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻤﺴﺘﻬل رﺒﻴﻊ اﻷول ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﻔﺎر ﺒن ﻤﺤﻤد اﻝﺴﻌدي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺒرﻜﺎت أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن اﻝﻨﺤﺎس‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن‬
‫ﻤوﻗﺎ‪ ،‬ﻋن ﻤﺤﻤد ﺒن أﺤﻤد اﻝرازي‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻔﺎرﺴﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﺒن اﻝﻨﺎﺼﺢ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﺒﻜر أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺴﻌﻴد اﻝﻤروزي‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻘوارﻴري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن ﻋﻤرو ﺒن ﻤرة‪ ،‬ﻋن‬
‫ﻀﺎ ِء‬ ‫‪‬ن ﻝَ ْﻴ ِ ِ ِ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪ِ‬م ِإﻝَﻰ ا ْﻝ َﻴ َﻤ ِن َوأََﻨﺎ َﺤ ِد ُ‬ ‫ِ‬ ‫ِ‬
‫س ﻝﻲ ﻋْﻠ ٌم ﺒِﺎ ْﻝﻘَ َ‬ ‫ﻴث اﻝﺴ ‪‬‬ ‫أﺒﻲ اﻝﺒﺨﺘري‪ ،‬ﻋن ﻋﻠﻲ ﻗﺎل‪َ :‬ﺒ َﻌﺜَﻨﻲ َر ُﺴو ُل اﷲ َ‬
‫ﺼ ْد ِري َوَﻗﺎ َل‪ِ» :‬إ ‪‬ن اﻝﻠ‪َ ‬ﻪ‬ ‫ﺎل َﻓﻀر ِ‬
‫ب ﻓﻲ َ‬ ‫ﻀﺎء‪َ ،‬ﻗ َ َ َ َ‬
‫اث وَﻝ ْﻴس ِﻝﻲ ِﻋ ْﻠم ﺒِﺎ ْﻝ َﻘ ِ‬
‫َ‬ ‫ٌ‬ ‫َﺤ َد ُ َ َ‬ ‫ت‪ِ :‬إ‪‬ﻨ َك ﺘُْرِﺴﻠُﻨِﻲ ِإَﻝﻰ َﻗ ْوٍم َﻴ ُﻜ ْو ُن ِﻓ ْﻴ ِﻬ ُم اﻷ ْ‬ ‫َﻓ ُﻘ ْﻠ ُ‬
‫‪٤٦٤‬‬ ‫ت ِﻓﻲ َﻗﻀ ٍ‬
‫ﺎء َﺒ ْﻴ َن اﺜَْﻨ ْﻴ ِن َﺒ ْﻌ ُد‪.‬‬ ‫‪‬ت ِﻝ َﺴ َﺎﻨ َك‪َ «.‬وﻗََﺎ َل َﻓ َﻤﺎ َﺸ َﻜ ْﻜ ُ‬ ‫َﺴَﻴ ْﻬ ِدي َﻗ ْﻠ َﺒ َك‪َ ،‬وﻴُﺜَﺒ ُ‬
‫َ‬
‫‪ Q‬ا ري ‪١٧٦/٢‬؛ ) ن ا ن <' ‪٨٥/١‬؛ ) د أ د ‪١٣٧/٣٤‬؛ ) ن ا ر ذي ‪.٣٤/٥‬‬ ‫‪ ٤٦٢‬ا ظر رو ت &‪ . W '.‬ظ ‪ .‬و '‪:‬‬
‫‪ ٤٦٣‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٥٧) ٣٨٧-٣٨٦/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣٦/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٩/١٩‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪١١١-١٠٩/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٠٢/٦‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٦٩/٥‬؛ اﻝﻨﻌﻴﻤﻲ‪ ،‬اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ‬
‫اﻝﻤدارس ‪٣٢٤/١‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٨٣-١٨٢/١٤‬؛‪ ،‬اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٣٩٤/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٤٣-٢٣٨‬‬
‫‪٤٦٤‬‬
‫اﻨظر ﺒﻌض اﻝرواﻴﺎت ﻓﻲ‪ :‬ﺴﻨن أﺒﻲ داود ‪٣٠١/٣‬؛ ﻤﺴﻨد أﺤﻤد ‪٦٨/٢‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.١٤٨/١٠‬‬
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‫وأﺨﺒرﻨﺎﻩ ﻋﻠﻲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻤن‬
‫أﺒو ﺤﻔص اﻵﺒﺎر‪ ،‬ﻋن اﻷﻋﻤش ﻨﺤوﻩ‪.‬‬
‫ﻋﺒد اﻝﻘﺎدر ﺒن ﺒرﻜﺎت ﺒن أﺒﻲ اﻝﻔﻀل اﻝﺒﻌﻠﻲ اﺒن اﻝﻘرﻴﺸﺔ أﺒو ﻤﺤﻤد اﻝﺼﺎﻝﺤﻲ ﻤﺤﻴﻰ‬ ‫‪.١٥٠‬‬
‫‪٤٦٥‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﻓﻀل ﻤﻌﺎوﻴﺔ ﻻﺒن أﺒﻲ ﻋﺎﺼم‪ ،‬وﺠزء ﺒﻜر ﺒن ﺒﻜﺎر‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن‬ ‫اﻝدﻴن‪،‬‬
‫اﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬واﺒن اﻝﺼﻴرﻓﻲ‪ ،‬واﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن ﺒن ﻋطﺎء‪ ،‬واﻝﻔﺨر ﻋﻠﻲ‪ ،‬وأﺒﻲ ﺤﺎﻤد اﺒن اﻝﺼﺎﺒوﻨﻲ وﻏﻴرﻫم‪،‬‬
‫وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺴﺎدس ﻋﺸر ﺸوال ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٤٥‬أ[‬
‫ﻋﺒد اﻝﻘﺎدر ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ ﺒﻜر ﺒن ﺸﺎدي أﺴد اﻝدﻴن أﺒو ﻤﺤﻤد ﺒن‬ ‫‪.١٥١‬‬
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‫وﻝد ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻓﻲ ﺴﻨﺔ ﺜﻼث‬ ‫اﻝﻤﻐﻴث ﺒن اﻝﻤﻌظم ﺒن اﻝﻌﺎدل‪،‬‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﻤﻊ أوﻻد ﻋﻤﻪ اﻝﻨﺎﺼر داود ﻤن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﺨطﻴب ﻤردا اﻝﺴﻴرة اﻝﻨﺒوﻴﺔ‪ ،‬وﻤﺸﻴﺨﺔ اﻝرازي‪،‬‬
‫‪٤٦٧‬‬
‫وﺤدﻴث إﺴﻤﺎﻋﻴل ﺒن ﻋﻤرو اﻝﺒﺠﻠﻲ‪ ،‬وﻏﻴرﻩ رواﻴﺔ‬ ‫وﺴداﺴﻴﺎﺘﻪ‪ ،‬واﻝﺠﻤﻌﺔ‪ ،‬وﺜﺎﻨﻲ اﻝطﻬﺎرة‪ ،‬وﺤدﻴث آدم ﺒن أﺒﻲ إﻴﺎس‪،‬‬
‫أﺒﻲ اﻝﺸﻴﺦ‪ ،‬وﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وأرﺒﻌﻲ اﻵﺠري‪ ،‬وﺠزء اﺒن ﻓﻴل‪ ،‬وﻨﺴﺨﺔ اﺒن أﺴﻴد‪ ،‬وﻝم ﻴﺴﻤﻊ ﻤن ﻏﻴرﻩ ﺒل أﺠﺎز ﻝﻪ‬
‫إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝﻬﺎدي‪ ،‬واﺒن اﻝﻤﻬﻴر‪ ،‬واﻝﻜﻔرطﺎﺒﻲ‪ ،‬وﺸﻴﺦ اﻝﺸﻴوخ اﻝﺤﻤوي وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤن‬
‫اﻷﺌﻤﺔ اﻝذﻫﺒﻲ‪ ،‬واﻝﺒرزاﻝﻲ‪ ،‬واﺒن ﺴﻴد اﻝﻨﺎس‪ ،‬وﻜﺎن ﻤﻘﻴﻤﺎ ﺒﺒﻠﺒﻴس وﻴﺘردد إﻝﻰ اﻝﻘدس ودﻤﺸق‪ ،‬وﻗدم اﻝﻘﺎﻫرة‪ ،‬وﺤ ‪‬دث ﺒﻜﺘﺎب‬
‫اﻝﺴﻴرة‪ ،‬وﻫو آﺨر ﻤن ﺤ ‪‬دث ﺒﻬﺎ ﻋن ﺨطﻴب ﻤردا‪ ،‬وﻜﺎن ﺤﺴن اﻝﺼورة واﻝﺨﻠق‪ ،‬وﺘوﻓﻲ ﻴوم اﻝﺠﻤﻌﺔ ﺴﻠﺦ ﺸﻬر رﻤﻀﺎن‬
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‫ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
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‫ﻋﺒد اﻝﻠطﻴف اﻝﺴﻌودي ﺘﻘدم ﻓﻲ ﺒﻠﺒﺎن‪.‬‬ ‫‪.١٥٢‬‬
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‫ﻋﺒد اﻝﻜرﻴم اﻝﺤﻠﺒﻲ ﺘﻘ ‪‬دم‪.‬‬ ‫‪.١٥٣‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٦٤) ٣٨٩/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٠٣-١٠٢/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣٧/٢‬؛ اﻝﺼﻔدي‪،‬‬
‫أﻋﻴﺎن اﻝﻌﺼر ‪١٢١/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٤٦-٢٤٤‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٤٦٥) ٢٤٠/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٣٨/٢‬؛ اﺒن ﺘﻐري ﺒردي‪ ،‬اﻝﻤﻨﻬل اﻝﺼﺎﻓﻲ ‪٣١٩/٧‬؛‬
‫اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٥١-٢٤٦‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ﻓﻲ ﺨﺒر ﻤن ﻏﺒر ‪١٠٩/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٤٣١/١٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت‬
‫‪٢٦/١٩‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.١١٩-١١٨‬‬
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‫آدم ﺒن أﺒﻲ إﻴﺎس‪ :‬ﻋﺒد اﻝرﺤﻤن اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﻜﻨﻴﺘﻪ أﺒو اﻝﺤﺴن‪ .‬اﻨظر اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٣٣٥/١٠‬‬
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‫اﻨظر ﺘرﺠﻤﺔ رﻗم ‪.٧٢‬‬
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‫اﻨظر ﺘرﺠﻤﺔ رﻗم ‪.٤‬‬
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‫ﻋﺒد اﻝﻤﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤود ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد ﺒن‬ ‫‪.١٥٤‬‬
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‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ ،‬واﺒن ﻋزون‪ ،‬واﺒن‬ ‫ﻋﺜﻤﺎن ﺒن ﻤوﺴﻰ اﻝﻤﺤﻤودي ﺤﻔﻴد اﻝﺸﻴﺦ أﺒﻲ ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪،‬‬
‫ﻋﻼق‪ ،‬وﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ﺒن ﻓﺎرس‪ ،‬واﻝﻨﺠﻴب‪ ،‬واﺒن اﻝﻨﺤﺎس‪ ،‬وﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬واﺒن اﻝ ‪‬ﻨ ّن‪ ،‬واﻝﺒروﺠردي‪،‬‬
‫واﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬وأﺒﻲ ﺒﻜر ﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وﺴﻤﻊ ﺒدﻤﺸق ﻤن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻋﺒد اﻝﻌزﻴز ﺒن‬
‫ﻋﺒد‪ ،‬وﻴﺤﻴﻰ ﺒن أﺒﻲ ﻤﻨﺼور‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬وﻋﻤر ﺒن أﺒﻲ ﻋﺼرون‪ ،‬واﺒن اﻝﻤﺠﺎور‪ ،‬وﻏﻴرﻫم‪ ،‬وﻜﺎن‬
‫ﻴﺠﻠس ﻤﻊ اﻝﺸﻬود ﺒﻤﺼر‪ ،‬ﺜم اﻨﻘطﻊ‪ ،‬وﻜﺎن ﺤﺴن اﻷﺨﻼق‪ ،‬ﺴﻬﻼ ﻓﻲ اﻝﺘﺤدﻴث‪ُ .‬ﺴﺌِ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل ﻓﻲ ﺴﺎﺒﻊ ﻋﺸر‬
‫ذي اﻝﻘﻌدة ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺴﺎدس ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٤٥‬ب[ أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﺤﺴن ﺒن أﺤﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ﺒن ﻓﺎرس‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻘﺎﺴم اﻝﺒوﺼﻴري‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﺘﺢ ﺴﻠطﺎن ﺒن إﺒراﻫﻴم اﻝﻤﻘدﺴﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو إﺴﺤﺎق ﺒن ﻋﺒد اﷲ اﻝﺤﺒﺎل‪) ،‬ح( وأﻨﺒﺄﻨﺎ‬
‫ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻋن أﺒﻲ اﻝﻔﻀل ﺒن ﻨﺎﺼر ﻋن اﻝﺤﺒﺎل‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن‬
‫ﺜرﺜﺎل‪ ،‬ﻗﺎﻝوا‪ :‬أﻤﻠﻰ ﻋﻠﻴﻨﺎ اﻝﻘﺎﻀﻲ أﺒو ﻋﺒد اﷲ اﻝﺤﺴﻴن ﺒن إﺴﻤﺎﻋﻴل اﻝﻤﺤﺎﻤﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﺸﻌﻴب ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻨﻀر‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﻴُ ِﺸ ُﻴر ِإﻝَﻰ‬ ‫ت رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ َ‬ ‫ﺤ ‪‬دﺜﻨﺎ ورﻗﺎء ﻋن ﻋﺒد اﷲ ﺒن دﻴﻨﺎر‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬ﻗﺎل‪َ :‬أرَْﻴ ُ َ ُ‬
‫طﻠُﻊُ َﻗ ْرُن اﻝ ‪‬ﺸ ْﻴ َ‬ ‫ق َوَﻴﻘُو ُل‪ِ» :‬إ ‪‬ن ا ْﻝِﻔ ْﺘ َﻨﺔَ َﻫﺎ ُﻫَﻨﺎ ِإ ‪‬ن ا ْﻝِﻔﺘَْﻨ َﺔ َﻫﺎ ُﻫ َﻨﺎ ِﻤ ْن َﺤ ْﻴ ُ‬
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‫طِ‬
‫ﺎن‪«.‬‬ ‫ث َﻴ ْ‬ ‫اﻝﻤ ْﺸ ِر ِ‬
‫َ‬
‫ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ﺒن‬ ‫‪.١٥٥‬‬
‫‪٤٧٣‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻤﺸﻴﺨﺔ اﺒن اﻝﺠوزي‪ ،‬وﺠزء اﻷﻨﺼﺎري‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﺤﺴﻴن‬ ‫ﻋﻠﻲ اﻝﺘﻜروري اﻝﻜﺎرﻤﻲ اﻝﻌراﻗﻲ‪،‬‬
‫ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻨﺼور‪ُ .‬ﺴ ِﺌ َل ﻋن ﻤوﻝدﻩ ﻓذﻜر ﻤﺎ ﻴدل ﻋﻠﻰ أﻨﻪ ﻓﻲ ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜﺘب ﺒﺨطﻪ ﺴﻨﺔ‬
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‫ﺴت وﺜﻼﺜﻴن‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺤﺎدي ﻋﺸر ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻋﺒد اﻝواﺤد ﺒن ﻤﻨﺼور ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن اﻝﻤﺨﺘﺎر ﺒن أﺒﻲ ﺒﻜر‬ ‫‪.١٥٦‬‬
‫ﻋز اﻝﻘﻀﺎة ﻓﺨر اﻝدﻴن اﻝﻤﻌروف ﺒﺎﺒن اﻝﻤﻨﻴر‪ ٤٧٥،‬ﺴﻤﻊ ﻤن ﻋﻤﻪ اﻝﻌﻼﻤﺔ ﻨﺎﺼر‬‫ﺒن ﻋﻠﻲ اﻝﺤروي أﺒو ﻤﺤﻤد اﻝﻤﻠﻘب ّ‬
‫اﻝﺤ َر ْﺴﺘﺎﻨﻲ‪ ،‬وﻤن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن ظﺎﻓر‬
‫اﻝدﻴن‪ ،‬وﻤن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻓﺎرس ﻤﺸﻴﺨﺔ اﺒن َ‬
‫اﻝﻜﻨﺎﺒﻲ اﺒن اﻝﺸﻴرﺤﻲ اﻷول واﻝﺜﺎﻨﻲ ﻤن رﺒﺎﻋﻴﺎت اﻝﺘرﻤذي‪ ،‬وﻤن اﻝﻨﺠم ﻋﺒد اﻝﻌزﻴز ﺒن ﺴﻠطﺎن ﺒن ﻤﺤﻤود اﻝرﺒﻌﻲ‬
‫‪٤٧١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٠٧) ٤١١/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٥٢-١٥١/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٠٠/١٩‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪١٦٨/٣‬؛ اﺒن ﺘﻐري ﺒردي‪ ،‬اﻝﻤﻨﻬل اﻝﺼﺎﻓﻲ ‪٣٦٢/٧‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٦٨-٢٦٣‬؛‬
‫‪٤٧٢‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٢٣/٤‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٢٢٨/٤‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٢٤/١٥‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥٣٠/٤‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٩٧٥/٢‬؛ ﻤﺴﻨد‬
‫أﺤﻤد ‪.٣٠٢/٩‬‬
‫‪٤٧٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٥٢١) ٤١٦-٤١٥/٢‬‬
‫‪٤٧٤‬‬
‫‪٤٧٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٣٨) ٤٢٣-٤٢٢/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٥٧/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٨٤/١٩‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪١٨٨-١٨٧/٣‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪ ،١٧٧/٤‬ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢١٤/٦‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪٧١-٧٠‬؛ اﺒن‬
‫ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪.١٨٨/١٤‬‬
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‫أرﺒﻌﻴن ﺤدﻴﺜﺎ ﻤﺴﻠﺴﻠﺔ ﻻﺒن اﻝﻤﻔﻀل‪ ،‬وﻤن اﻷﻤﻴر ﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن ﺒﺎﺨل ﻤﺸﻴﺨﺘﻪ‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬واﺒن‬
‫اﻝﻤزة‪ ،‬وأﺒو ﺒﻜر ﺒن اﻷﻨﻤﺎطﻲ وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﻓﻘﻴﻬﺎ أدﻴﺒﺎ ﻓﺎﻀﻼ ﺼﻨف ﻨﺜ ار ﻓﻲ ﺴت ﻤﺠﻠدات‪ ،‬وأرﺠوزة‬
‫ﺨطﻴب ّ‬
‫ﻓﻲ اﻝﻘراءات اﻝﺴﺒﻊ‪ ،‬واﻨﺘﻔﻊ اﻝﻨﺎس ﺒﻪ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺴﺒت راﺒﻊ‬
‫ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٤٦‬أ[‬
‫ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ ﺒن أﺤﻤد ﺒن ﻋﻘﻴل ﺒن ﻤﺤﻤد ﺒن‬ ‫‪.١٥٧‬‬
‫‪٤٧٦‬‬
‫ﺴﻤﻊ ﻤن ﻏﺎزي اﻝﺤﻼوي اﻝﻐﻴﻼﻨﻴﺎت‪ ،‬وﻤن‬ ‫ﻋﻠﻲ ﺒن راﻓﻊ اﻝﻘﻴﺴﻲ أﺒو ﻤﺤﻤد اﻝطﻴب اﻝﻤﻌروف ﺒﺎن أﺒﻲ اﻝﺤواﻓر‪،‬‬
‫‪٤٧٧‬‬
‫اﻝﻌﺸﺎري‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﻤن ﺒﻴت ﻤﺸﻬور ﺒﺎﻝطب‪ ،‬ﺘوﻓﻲ‪...‬‬
‫ﺸﺎﻤﻴﺔ ﺒﻨت اﻝﺒﻜري ﻤﺸﻴﺨﺔ ُ‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﺜﻤﺎن ﺒن أﺒﻲ اﻝﺤواﻓر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻏﺎزي ﺒن أﺒﻲ اﻝﻔﻀل‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻘﺎﺴم ﺒن اﻝﺤﺼﻴن‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻝب ﺒن ﻏﻴﻼن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر اﻝﺸﺎﻓﻌﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴن ﺒن‬
‫ﻋﺒدوﻴﻪ ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ ﺴﺒﻊ وﺴﺒﻌﻴن وﻤﺎﺌﺘﻴن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﺒﻜر اﻝﺴﻬﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﻴد‪ ،‬ﻋن أﻨس‪ ،‬ﻗﺎل‪َ :‬ﻜ َ‬
‫ﺎن‬
‫ول اﻝﻠ‪ِ ‬ﻪ‪ِ ،‬ﻝﻲ‬
‫ت‪َ :‬ﻴﺎ َر ُﺴ َ‬ ‫اﻤَأرَةٌ‪َ ،‬ﻓ َﻘﺎَﻝ ْ‬‫ت َﻝﻪُ ْ‬ ‫ﻀْ‬ ‫ِ‬
‫َﺼ َﺤﺎﺒِﻪ‪َ ،‬ﻓ َﻌَر َ‬
‫ق‪ ،‬وﻤﻌﻪُ َﻨ ِ‬
‫ﺎس ﻤ ْن أ ْ‬‫ط ِرﻴ ٍ َ َ َ ُ ٌ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ِﻓﻲ َ‬ ‫‪ِ‬‬
‫َر ُﺴو ُل اﻝﻠﻪ َ‬
‫ت‬
‫ﻀْ‬‫ت‪َ ،‬ﻓ َﺠَﻠ َس ِإَﻝ ْﻴ َﻬﺎ َﺤﺘ‪‬ﻰ َﻗ َ‬ ‫َﺠِﻠ َس إِﻝَ ْﻴ َك‪َ ،‬ﻓ َﻔ َﻌَﻠ ْ‬
‫اﺤﻲ اﻝ ‪‬ﺴ َﻜ ِك َﺤﺘ‪‬ﻰ أ ْ‬
‫اﺠِﻠ ِﺴﻲ ِﻓﻲ أ َْدَﻨﻰ َﻨو ِ‬
‫َ‬ ‫ﺎل‪َ» :‬ﻴﺎ أُ ‪‬م ﻓُ َﻼ ٍن‪ْ ،‬‬ ‫ِإَﻝ ْﻴ َك َﺤ َ‬
‫ﺎﺠﺔٌ‪َ َ .‬ﻗ َ‬
‫ﺎﺠﺘَ َﻬﺎ‪.‬‬
‫َﺤ َ‬
‫‪٤٧٨‬‬
‫ﻋن ﻋﺒد اﷲ ﺒن ﺒﻜر ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫رواﻩ اﻹﻤﺎم أﺤﻤد‬
‫ﻋﺘﻴق ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن أﺒﻲ اﻝﺤﺴن ﺒن أﺒﻲ ﻋﺒد اﷲ ﺒن أﺒﻲ ﺴﻌﻴد‬ ‫‪.١٥٨‬‬
‫‪٤٧٩‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ ﺠزء اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﺒن ﻋﻼق‪ ،‬واﻝﻨﺠﻴب‪،‬‬ ‫اﻝﻌدوي اﻝﻌﻤري اﻝﻤﺼري اﻝﻤﺎﻝﻜﻲ ﺘﻘﻲ اﻝدﻴن‪،‬‬
‫واﻝﻌز اﻝﺤراﻨﻲ‪ ،‬وﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬وأﺒﻲ اﻝﺼﻼح اﻝﺼﻔراوي‪ ،‬وأﺒﻲ ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪ ،‬وﺒﻤﻜﺔ ﻤن اﻝﻌز اﻝﻔﺎروﺜﻲ‪،‬‬
‫وﺒﺎﻝﻤدﻴﻨﺔ ﻤن اﻝﻌﻔﻴف ﺒن ﻤزروع‪ ،‬وﺒدﻤﺸق ﻤن ﻴوﺴف ﺒن أﺤﻤد اﻝﻐﺴوﻝﻲ‪ ،‬وﺤ ‪‬دث‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻷﺴﻴﺎد أﺒو ﺤﻴﺎن‪ ،‬وأﺒو‬
‫وﻋﻨِ َﻲ ﺒﺎﻝطﻠب‪ ،‬وﺠﺎور ﺒﻤﻜﺔ‪ ،‬وﻜﺎن ﻴؤذن‬
‫وﺤﺼل اﻷﺼول‪ُ ،‬‬‫ّ‬ ‫ﻋﺒد اﷲ اﻝوادي آﺸﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﻗ أر ﺒﻨﻔﺴﻪ‪ ،‬وﻜﺘب ﺒﺨطﻪ‪،‬‬
‫‪٤٨١‬‬ ‫‪٤٨٠‬‬
‫ﺒﺠﺎﻤﻊ ﻋﻤرو ﺒن اﻝﻌﺎص ﻓﻲ أول أﻤرﻩ‪ ،‬ﺜم اﻨﻘطﻊ ﺒﺨﺎﻨﻘﺎﻩ اﺒن اﻝﺨﻠﻴﻠﻲ ﺒﻤﺼر‪ ،‬وﻜﺎن‪ ...‬أﻫل ﻤﺼر اﻷﺠزاء‬
‫واﻝﺴﻤﺎﻋﺎت إﻝﻰ أن ﻤﺎت ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫‪٤٧٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٤٥) ٤٢٥/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٥٩/٢‬؛ ﻝم ﻴذﻜر اﺒن ﺤﺠر ﺘﺎرﻴﺦ وﻓﺎﺘﻪ‪.‬‬
‫‪ّ ٤٧٧‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ٤٧٨‬ﻤﺴﻨد أﺤﻤد ‪ .٤٥٠/٢٠‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٨١٢/٤‬؛ ﺴﻨن أﺒﻲ داود ‪.٢٥٧/٤‬‬
‫و@ ت ‪٣٠٣-٣٠٢/١٩‬؛‬ ‫‪ ٤٧٩‬ر< ‪ : @ 1‬ا ن <ر‪ ،‬ا درر ا ( ' ‪(٢٥٦١) ٤٣٤ /٢‬؛ ا ‪ ، ) .‬ذ ل ا د ‪١٦٣/١‬؛ ا ‪.‬دي‪ ،‬ا وا@‬
‫ر ن ‪ C‬ر ‪٦٤/٤‬؛ ا ذھ ‪<" ،‬م ا د‪ A‬ن ‪٧٧/١‬؛ ا ن ا " د‪ ،‬ذرات ا ذھب‬ ‫ا ‪.‬دي‪ ،‬أ; ن ا " ر ‪٢١٠/٣‬؛ ا ذھ ‪ ،‬ا " ر @‬
‫‪٥٧/٦‬؛ ا ) وط ‪) ،‬ن ا ‪/‬رة ‪٣٩٢/١‬؛ ا وادي آ ‪ ،‬ا ر ‪.٧١-٧١ X‬‬
‫‪ C ' &( ٤٨٠‬ر روء‪.‬‬
‫‪ ٤٨١‬وردت ﻜﻠﻤﺔ اﻝﻌﻠم ﻝﻜﻨﻬﺎ ﻤﺸطوﺒﺔ ﺒﻴن ﻜﻠﻤﺘﻲ أﻫل وﻤﺼر ﻓﻠﻌﻠﻬﺎ زﻴﺎدة‪.‬‬
‫‪172‬‬
‫أﺨﺒرﻨﺎ ﻋﺘﻴق ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻌﻤري إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺒﻲ اﻝﺒرﻜﺎت‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ ﺒن ﻤوﻗﺎ‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم اﻝرازي‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﺴﻼﻤﺔ اﻝﻘﻀﺎﻋﻲ ﺒﻤﺼر‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻤﺴﻠم ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ اﻝﻜﺎﺘب‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن‬
‫َﺨ َﺒ َرﻨِﻲ أَ‪‬ﻨﻪُ َﺴ ِﻤ َﻊ‬
‫س ﻓَﺄ ْ‬ ‫إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ َﺒ ْﻬز ﺒن أﺴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﺒﺔ‪ ،‬أﺨﺒرﻨﻲ أﺒو ﺤﻤزة‪ ،‬ﻗﺎل‪َ :‬د َﺨ َل َﻋﻠَ ‪‬ﻲ َزْﻫ َد ٌم و ُﻫو َﻋﻠَﻰ ﻓََر ٍ‬
‫َ َ‬
‫ِ‬ ‫‪‬‬ ‫‪ِ‬‬ ‫ِ ‪‬‬ ‫ِ‬
‫وﻨﻬُ ْم‪ ،‬ﺜُ‪‬م‬
‫وﻨﻬُ ْم‪ ،‬ﺜُ‪‬م اﻝذ َ‬ ‫ﻴن َﻴﻠُ َ‬ ‫ﺼﻠَ ّﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم‪َ » :‬ﺨ ْﻴ ُرُﻜ ْم ﻗَ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫ﺎل َر ُﺴ ْو ُل اﷲُ َ‬ ‫ﺼٍ‬
‫ﻴن َﻴﻘُو ُل‪ :‬ﻗَ َ‬ ‫ﺒن ُﺤ َ‬ ‫ان َ‬ ‫ﻋ ْﻤَر َ‬
‫ﻌد ﻗَ ْرﻨِ ِﻪ ﻗَ ْرَﻨ ْﻴ ِن أ َْو ﺜَ َﻼﺜَ ًﺔ‪.‬‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﺒ َ‬ ‫ِ‬ ‫وﻨﻬم‪ «.‬ﻗَ َ ِ‬ ‫‪ِ‬‬
‫ان‪َ :‬ﻓ َﻼ أ َْد ِري أَ َذ َﻜَر َر ُﺴ ْو ُل اﷲ َ‬‫ﺎل ﻋ ْﻤ َر ُ‬ ‫ﻴن َﻴﻠُ َ ُ ْ‬
‫اﻝذ َ‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ‪ ٤٨٢‬ﻤن ﺤدﻴث ﺨﺎﻝد ﺒن اﻝﺤﺎرث‪.‬‬
‫ﻤن اﺴﻤﻪ ﻋﺜﻤﺎن‬
‫‪٤٨٣‬‬
‫ﺒ ّﻜر‬ ‫ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝظﺎﻫري اﻝﺤﻠﺒﻲ أﺒو ﻤﺤﻤد ﻓﺨر اﻝدﻴن‪،‬‬ ‫‪.١٥٩‬‬
‫ﺒﻪ أﺒوﻩ ﻓﺄﺤﻀرﻩ ]‪/٤٦‬ب[ ﻋﻠﻰ أﺒﻲ ﻋﻴﺴﻰ ﺒن ﻋﻼق ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻋﻠﻰ اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ ،‬وأﺴﻤﻌﻪ ﻤن اﻝﻌز‪،‬‬
‫ٕواﺒراﻫﻴم ﺒن ﻤﻨﺎﻗب‪ ،‬واﺒن طرﺨﺎن‪ ،‬واﺒن اﻷﻨﻤﺎطﻲ‪ ،‬واﺒن اﻝﻌﻤﺎد‪ ،‬واﺒن اﻝ‪‬ﻨ ّن‪ ،‬وﺸﺎﻤﻴﺔ‪ .‬ورﺤل ﺒﻪ إﻝﻰ دﻤﺸق‪ ،‬وأﺴﻤﻌﻪ ﻤن‬
‫اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن ﺒن أﺒﻲ ﻋﻤر‪ ،‬وأﺤﻤد ﺒن ﺸﻴﺒﺎن‪ ،‬واﻝﻔﺨر ﺒن اﻝﺒﺨﺎري‪ ،‬وزﻴﻨب ﺒﻨت ﻤﻜﻲ‪ ،‬وزﻴﻨب ﺒﻨت أﺤﻤد ﺒن‬
‫ﻜﺎﻤل‪ ،‬وﻓﺎطﻤﺔ ﺒﻨت ﻋﻠﻲ ﺒن اﻝﻘﺎﺴم ﺒن ﻋﺴﺎﻜر وﻏﻴرﻫم‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﺒﻨﺎﺒﻠس ودﻤﺸق وﺒﻌﻠﺒك وﺤﻤص وﺤﻤﺎة وﺤﻠب‬
‫وﻏﻴرﻫﺎ ﻤن اﻝﺒﻼد‪ ،‬وﺤﻔظ أﻝﻔﻴﺔ اﺒن ﻤﺎﻝك ﻓﻲ اﻝﻨﺤو‪ ،‬وﻗ أر اﻝﻘرآن ﺒﺒﻌض اﻝرواﻴﺎت‪ ،‬وﺨﻠف واﻝدﻩ ﻓﻲ اﻝﻤﺸﻴﺨﺔ‪ ،‬وﺤ ‪‬دث‪.‬‬
‫‪٤٨٤‬‬
‫وﻜﺎن ﻤوﻝدﻩ ﻓﻲ اﻝﻤﺤرم ﺴﻨﺔ ﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺴﺤر اﻝﺴﺎدس ﻤن رﺠب ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٤٨٦‬‬
‫ﻋﺜﻤﺎن ﺒن ﺒﻠﺒﺎن‪...٤٨٥‬‬ ‫‪.١٦٠‬‬
‫ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن ﻴﻌﻠﻰ اﻝﻤﺎزوﻨﻲ أﺒو ﻋﻤرو اﻝﻌراﻗﻲ اﻝﻤﻨﻌوت ﺒﺎﻝﻔﺨر‬ ‫‪.١٦١‬‬
‫‪٤٨٢‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .١٧/٧‬اﻨظر اﻝﺘﺨرﻴﺞ اﻝوارد ﻓﻲ ﺘرﺠﻤﺔ رﻗم ‪.٥٧‬‬
‫‪٤٨٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٦٩) ٤٣٧-٤٣٦/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٦٦-١٦٥/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت‬
‫‪٣٠٦/١٩‬؛ اﺒن ﺘﻐري ﺒردي‪ ،‬اﻝﻤﻨﻬل اﻝﺼﺎﻓﻲ‪٤١٥-٤١٤/٧ ،‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٩٤/٦‬‬
‫‪٤٨٤‬‬
‫‪٤٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٧٥) ٤٣٩/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٣٤-٤٣٣/١‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٤٨/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم‬
‫اﻝﻤﺤدﺜﻴن ‪٧٧/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٣٠٣/١٥‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٠٤/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢١٩-٢١٨/٣‬؛ اﺒن اﻝﻌﻤﺎد‪،‬‬
‫ﺸذرات اﻝذﻫب ‪٤٦/٦‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪ .٣٩٠/١‬أورد اﺒن ﺤﺠر ﻤﺎ ﻴﻠﻲ ﻓﻲ ﺘرﺠﻤﺘﻪ‪) :‬ﻋﺜﻤﺎن ﺒن ﺒﻠﺒﺎن اﻝروﻤﻲ ﻓﺨر اﻝدﻴن‬
‫اﻝﻤﻘﺎﺘﻠﻲ اﻝﻜﻔﺘﻲ اﻝدﻤﺸﻲ وﻝد ﺴﻨﺔ ‪ ٦٧٥‬وﺴﻤﻊ ﻤن ﻴوﺴف اﻝﻐﺴوﻝﻲ وأﺒﻲ اﻝﻔﻀل ﺒن ﻋﺴﺎﻜر وﻋﻤر ﺒن اﻝﻘواس وﺴﻨﻘر اﻝزﻴﻨﻲ واﻝدﻤﻴﺎطﻲ وﻋﻨﻲ‬
‫ﺒﺎﻝرواﻴﺔ وﻜﺘب اﻝطﺒﺎق وﻨﺴﺦ اﻷﺠزاء وﺨرج ﻝﺒﻌﻀﻬم وداﺨل اﻝرؤﺴﺎء ووﻝﻲ إﻋﺎدة درس اﻝﺤدﻴث ﺒﺎﻝﻤﻨﺼورﻴﺔ وﻜﺎن ﺤﻠو اﻝﻤﺤﺎﻀرة وﻤﺎت ﻓﻲ‬
‫ﺸوال ﺴﻨﺔ ‪(.٧١٧‬‬
‫‪٤٨٦‬‬
‫‪173‬‬
‫‪٤٨٧‬‬
‫اﻝﺼوﻓﻲ‪ ،‬ﺴﻤﻊ ﻤن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن اﻝ‪‬ﻨ ّن اﻝﺒﻐدادي اﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث أﺒﻲ ُ‬
‫اﻝﺴ َﻜﻴن اﻝﺒﻠدي‪ ،‬وﻤن أﺒﻲ‬
‫ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ ﻤﺠﻠﺴﺎ ﻓﻲ اﺘﺨﺎذ اﻝﻤﻨﺒر ﻻﺒن ﻋﺴﺎﻜر‪ ،‬وﺠزء اﺒن أﺒﻴض‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ ﻜﺜﻴر اﻝﺴﻔر إﻝﻰ‬
‫ﺒﻴت اﻝﻤﻘدس‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺠب ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻋﻤرو ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ اﻝﻤﺎزوﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺤﺎﻤد ﺒن اﻝﺼﺎﺒوﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﺒد اﻝﺼﻤد ﺒن‬
‫‪٤٨٨‬‬
‫اﻝدﻤﺸﻘﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺴﻠم‬ ‫اﻝﺤَر ْﺴﺘﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ طﺎﻫر ﺒن ﺴﻬل اﻹﺴﻔراﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن‪...‬‬
‫ﻤﺤﻤد َ‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن طﻠﺤﺔ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن اﻝﺤوت ﺒن أﺒﻴض‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن اﻝﺤﺴن ﺒن ﻋﺒد‬
‫اﻝﺠﺒﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻘﺎﺴم ﺒن ﻤﺎﻝك‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن اﻝوﻝﻴد‪ ،‬ﻋن ﻋﺒﻴد ﺒن اﻝﺤﺴن‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن‬
‫َن ْاﻨﻬُوا َﻤ ْن ِﻗَﺒِﻠ ُﻜ ْم‬
‫َﺠَﻨ ِﺎد أ ِ‬ ‫ﺎل َﻓ َﻜﺘَب ِإَﻝﻰ أُﻤر ِ‬
‫اء ْاﻷ ْ‬ ‫َ‬ ‫ﺼ َﺒ ٍﺔ َﻓَﻨﺜََر َﻝ ْﺤ ُﻤﻪُ‪َ ،‬ﻗ َ‬ ‫‪‬‬
‫َن َرُﺠ ًﻼ ﺘَ َﺨﻠ َل ﺒِ َﻘ َ‬ ‫اﻝﺨط‪ِ ‬‬
‫ﺎب أ ‪‬‬ ‫ﺒن َ‬ ‫ﻤﻌﻘل‪ ،‬ﻗﺎل‪َ :‬ﺒَﻠ َﻎ ُﻋ َﻤَر ُ‬
‫ََ‬
‫ِ ‪٤٩٠ ٤٨٩‬‬ ‫‪‬‬ ‫ِِ‬ ‫ِ‬
‫ﺼب ‪...‬‬ ‫َن َﻴﺘَ َﺨﻠﻠُوا ﺒِﺎ ْﻝ َﻘ َ‬
‫ﻤ َن ا ْﻝ ُﻤ ْﺴﻠﻤ ْﻴ َن أ ْ‬
‫ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻴﺴﻰ ﺒن ِد ْرَﺒﺎس ﺒن ِﻓ ْﻴ ِر ﺒن ﺠﻬم ﺒن َﻋ ْﺒ ُدوس‬ ‫‪.١٦٢‬‬

‫‪٤٩١‬‬
‫اﻝﻬدﺒﺎﻨﻲ أﺒو ﻋﻤرو اﻝﻤﺎراﻨﻲ اﻷدﻴب ﻓﺨر اﻝدﻴن ﺒن ﻜﻤﺎل اﻝدﻴن ﻗﺎﻀﻲ اﻝﻘﻀﺎة ﺼدر اﻝدﻴن‪ ،‬ﺴﻤﻊ ﻤن واﻝدﻩ ﺠزء‬
‫‪٤٩٢‬‬
‫رواﻴﺔ أﺒﻲ زرﻋﺔ‪ ،‬وﻗﻤﻊ اﻝﺤرص ﺒﺎﻝﻘﻨﺎﻋﺔ ﻝﻠﺨراﺌطﻲ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻷﺒرﻗوﻫﻲ‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة‬ ‫ﻋﻔﺎن اﻝﺼﻐﻴر‬
‫ودﻤﺸق ]‪/٤٧‬أ[ وﻤﻜﺔ‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺤﻔﺎظ اﻝذﻫﺒﻲ‪ ،‬واﻝﺒرزاﻝﻲ‪ ،‬واﻝﻘطب اﻝﺤﻠﺒﻲ‪ ،‬وﻜﺎن ﺤﺴن اﻷﺨﻼق‪ ،‬ﺠﻤﻴل اﻝﻬﻴﺌﺔ‪،‬‬
‫ﻝطﻴف اﻝدأب‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸوال ﺴﻨﺔ ﺜﻤﺎن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ ﺒﺎﻝﻘﺎﻫرة‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺨﻤﻴس ﺘﺎﺴﻊ اﻝﻤﺤرم ﺴﻨﺔ‬
‫ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن درﺒﺎس إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﻠﻲ ﺒن ﻋﺴﺎﻜر‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﻤﺴﻠم‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن أﺤﻤد اﻝﻜﺘﺎﻨﻲ‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻋن اﻝﻔﻀل ﺒن ﺴﻬل‪ ،‬ﻋن‬
‫اﻝﻜﺘﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﺘﻤﺎم ﺒن ﻤﺤﻤد اﻝرازي‪ ،‬ﺤ ‪‬دﺜﻨﻲ أﺒو إﺴﺤﺎق إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﺼﺎﻝﺢ ﺒن ﺴﻨﺎن ﻤن ﻝﻔظﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫زرﻋﺔ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻤرو‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻔﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻌﻴد‪ ،‬ﻋن ﻋدي ﺒن ﺜﺎﺒت‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻴزﻴد‪ ،‬ﻋن زﻴد ﺒن ﺜﺎﺒت‪،‬‬
‫اﷲ ‪‬‬‫ول ِ‬‫ﺎب رﺴ ِ‬ ‫‪٤٩٣‬‬ ‫اﷲ ﺼﻠ‪‬ﻰ اﷲ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م ِإﻝَﻰ أ ٍ‬ ‫ﻗﺎل‪ :‬ﻝَﻤﺎ ﺨرج رﺴو ُل ِ‬
‫ﺼﻠﻰ اﷲُ‬
‫َ‬ ‫َﺼ َﺤ ُ َ ُ‬
‫ﺎن أ ْ‬
‫َﺨَر ُﺠوا َﻤ َﻌﻪُ‪َ ،‬و َﻜ َ‬ ‫ﺎﺴﺎ‬
‫ُﺤد َوَﺒﻠَ َﻎ َﻨ ً‬
‫ُ‬ ‫ُ َ َََ‬ ‫َ‬ ‫َ ََ َ َ ُ‬
‫ِ ِ ‪٤٩٤‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ‪ِ ‬‬
‫ث اﻝﻔﻀ‪‬ﺔ‪.‬‬‫ث َﻜ َﻤﺎ ﺘَ ْﻨﻔﻲ اﻝ ‪‬ﻨ ُﺎر َﺨ َﺒ َ‬ ‫ط ْﻴَﺒﺔٌ َ ٕوِا ‪‬ﻨ َﻬﺎ ﺘَْﻨﻔﻲ َ‬
‫اﻝﺨَﺒ َ‬ ‫ِ‬
‫ون إ‪‬ﻨﻬﺎ َ‬
‫َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم ﻓ ْرﻗَﺘَْﻴ ِن؛ ﻓ ْرﻗَﺔٌ ﻤ ْﻨﻬُم َﻴﻘُوﻝُ َ‬
‫‪ ٤٨٧‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن اﻝﻤﺼﺎدر‪.‬‬

‫در‪.‬‬ ‫‪ ٤٨٨‬ا)م ‪ C‬ر روء‪ ،‬و م أ;‪A‬ر ;& ‪ @ 1‬ا‬
‫‪ < ٤٨٩‬ء @ ( ز ا " ل‪ :‬ﻜﺘب ﻋﻤر ﺒن اﻝﺨطﺎب إﻝﻰ أﻫل اﻷﻤﺼﺎر‪" :‬ﻻ ﺘﺨﻠﻠوا ﺒﺎﻝﻘﺼب‪ ،‬ﻓﺈن ﻜﻨﺘم ﻻﺒد ﻓﺎﻋﻠﻴن ﻓﺎﻨزﻋوا ﻗﺸرﻩ‪ ".‬ﻋﻼء اﻝدﻴن‬
‫ﻋﻠﻲ ﺒن ﺤﺴﺎم اﻝدﻴن اﻝﻤﺘﻘﻲ اﻝﻬﻨدي اﻝﺒرﻫﺎن ﻓوري‪ ،‬ﻜﻨز اﻝﻌﻤﺎل ﻓﻲ ﺴﻨن اﻷﻗوال واﻷﻓﻌﺎل‪ ،‬ﺘﺤﻘﻴق ﺒﻜري ﺤﻴﺎﻨﻲ وﺼﻔوة اﻝﺴﻘﺎ )ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ‬
‫اﻝرﺴﺎﻝﺔ‪.٤٢٧/١٥ ،(١٩٨١ ،‬‬
‫‪٤٩٠‬‬
‫‪٤٩١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٦٥٠) ٤٤٩:٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٢٣٢-٢٣١/٣‬‬
‫‪ ٤٩٢‬اﻷﺼﺢ ﻋﻔﺎن اﻝﺼﻔﺎر‪.‬‬
‫‪ ٤٩٣‬ھ(ذا وردت @ ا ل وا واب "@ر<‪ $‬س"‪.‬‬
‫‪ ٤٩٤‬اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٤٧/٦‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٠٠٦/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٧٧/٣٥‬؛ ﺴﻨن اﻝﺘرﻤذي ‪.٢٣٩/٥‬‬
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‫ﻤن اﺴﻤﻪ ﻋﻠﻲ‬
‫‪٤٩٥‬‬
‫ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف اﻝﻘوﻨوي اﻝﺘِﺒرﻴزي اﻷﺼل اﻝﻔﻘﻴﻪ اﻝﺸﺎﻓﻌﻲ أﺒو اﻝﺤﺴن‪،‬‬ ‫‪.١٦٣‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻫﺒﺔ اﷲ ﺒن ﻋﺴﺎﻜر‪ ،‬وأﺒﻲ ﺤﻔص اﻝﻘواس‪ ،‬وأﺒﻲ اﻝﻤﻌﺎﻝﻲ اﻷﺒرﻗوﻫﻲ‪ٕ ،‬واﺴﻤﺎﻋﻴل اﻝﻔراء‬
‫وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة‪ ،‬ودﻤﺸق‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺒرزاﻝﻲ‪ ،‬واﻝذﻫﺒﻲ واﻨﺘﻘﻰ ﻋﻠﻴﻪ ﻤﺠﻠﺴﺎ‪ ،‬وﺨرج ﻝﻪ أﺒو اﻝﺤﺴﻴن ﺒن أﻴﺒك‬
‫وﺨرج ﻝﻪ ﻏﻴرﻩ ﻤواﻓﻘﺎت‪ ،‬وﻜﺎن ﻗد اﺸﺘﻐل ﺒﺒﻠدﻩ وﺘﻔﻘﻪ ﻋﻠﻰ ﻤذﻫﺒﻪ‪ ،‬وﻗ أر ﻋﻠﻤﻲ اﻷﺼول اﻝدﻴن واﻝﻔﻘﻪ ﻋﻠﻰ اﻝﺸﻴﺦ‬
‫ﻤﺸﻴﺨﺔ‪ّ ،‬‬
‫زﻜﻲ اﻝدﻴن اﻝﻤﺎزﻨدراﻨﻲ‪ ،‬وﻗ أر اﻝﻌرﺒﻴﺔ ﻋﻠﻰ اﻝﺸﻴﺦ ﻨﺎﺼر اﻝدﻴن اﻷرﻨدي‪ ،‬واﻝﺨﻼف ﻋﻠﻰ اﻝﺸﻴﺦ ﺘﺎج اﻝدﻴن أﺤﻤد اﻝﺨﻼﻓﻲ‪،‬‬
‫‪٤٩٦‬‬
‫ﻓﺴﻤﻊ ﺒﻬﺎ‬ ‫واﻨﻘطﻊ إﻝﻰ اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن اﻷﻴﻜﻲ‪ ،‬وﻗ أر ﻋﻠﻴﻪ ﻜﺜﻴرا‪ ،‬وﻗدم دﻤﺸق ﺴﻨﺔ ﺜﻼث وﺘﺴﻌﻴن وﺴﺘﻤﺎﺌﺔ‬
‫‪٤٩٧‬‬
‫ﺜم ﺤﻀر‬ ‫اﻝﺤدﻴث وﺤﻔظ اﻝﺤﺎوي اﻝﺼﻐﻴر‪ ،‬وأﻜﺜر اﻻﺸﺘﻐﺎل واﻝﺘﺤﺼﻴل‪ ،‬وﺘﺼدر ﺒﺎﻝﺠﺎﻤﻊ‪ ،‬ووﻝﻲ ﺘدرﻴس اﻻﺴﺘﻘﺒﺎﻝﻴﺔ‪،‬‬
‫إﻝﻰ اﻝﻘﺎﻫرة‪ ،‬ﻓﺄﻗﺎم ﺒﻬﺎ ﻤواظﺒﺎ ﻋﻠﻰ اﻻﺸﺘﻐﺎل‪ ،‬ﺜم ﺘوﻝﻰ ﻤﺸﻴﺨﺔ اﻝﺼوﻓﻴﺔ ﺒﺎﻝﺨﺎﻨﻘﺎة ﺴﻌﻴد اﻝﺴﻌداء ﺴﻨﺔ ﻋﺸر وﺴﺒﻊ ﻤﺎﺌﺔ‪،‬‬
‫‪٤٩٨‬‬
‫ﺒﺎﷲ ﻓﻲ‬ ‫ودرس واﺸﺘﻬر ﺼﻴﺘﻪ‪ ،‬وﻝم ﻴزل ﻤﻼزﻤﺎ ﻝﻺﻗراء وﻨﻔﻊ اﻝطﻠﺒﺔ إﻝﻰ أن ﻨدب ﻝﻘﻀﺎء اﻝﻘﻀﺎة ﺒدﻤﺸق ﻓوﻝﻴﻪ‪...‬‬
‫ذﻝك ﻓﻲ ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن ﻓﺒﺎﺸرﻩ ﻋﻠﻰ أﺤﺴن طرﻴﻘﻪ‪ ،‬وﻜﺎن ﻜﺜﻴر اﻝﺘﻼوة‪ ،‬ﺸرح اﻝﺤﺎوي اﻝﺼﻐﻴر‪ ،‬وﻜﺘب اﻝﺨط اﻝﻤﻠﻴﺢ‪،‬‬
‫وﻜﺎن ﻝﻪ ﻤﻴل إﻝﻰ اﻝﻤﺤدﺜﻴن‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻤﺎن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ ﺒﻘوﻨﻴﺎ ﺒﺎﻝروم‪ ،‬وﻤﺎت ﻓﻲ ﻴوم اﻝﺴﺒت راﺒﻊ ﻋﺸر ذي‬
‫اﻝﻘﻌدة ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻗﺎﻀﻲ اﻝﻘﻀﺎة اﻝﻌﻼﻤﺔ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف اﻝﻘوﻨوي إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻫﺒﺔ اﷲ‪ ،‬ﻋن‬
‫اﻝﻤؤﻴد ﺒن ﻤﺤﻤد وزﻴﻨب ﺒﻨت أﺒﻲ اﻝﻘﺎﺴم‪ ،‬أن ﻓﺎطﻤﺔ ﺒﻨت ﻋﻠﻲ أﺨﺒرﺘﻬم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﺎﻓر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻤرو‬
‫ﺒن ﺤﻤدان‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﺴﻔﻴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ ﺒن ﺴﻌﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻠﻴث ﻋن ﻋﻘﻴل‪ ،‬ﻋن اﺒن ﺸﻬﺎب‪ ،‬ﻋن ﺴﺎﻝم‪ ،‬ﻋن‬
‫ﺎن‬ ‫ﻻ ﻴﺴِﻠﻤﻪ‪ ،‬ﻤن َﻜﺎن ِﻓﻲ ﺤ ِ ِ ِ‬ ‫ﻻ ﻴ ِْ‬ ‫ِِ‬ ‫أﺒﻴﻪ‪ ،‬أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬اْﻝ ُﻤ ْﺴِﻠ ُم أ ُ‬
‫ﺎﺠﺔ أَﺨﻴﻪ َﻜ َ‬
‫َ َ‬ ‫ظﻠ ُﻤﻪُ‪َ ،‬و َ ُ ْ ُ ُ َ ْ َ‬ ‫َﺨو اْﻝ ُﻤ ْﺴﻠم َ َ‬
‫‪٤٩٩‬‬
‫ﺎﺠﺘِ ِﻪ‪ «.‬اﻝﺤدﻴث‪.‬‬ ‫‪ِ ‬‬
‫اﻝﻠ َﻪ ﻓﻲ َﺤ َ‬
‫ﻋﻠﻲ ﺒن إﺴﺤﺎق ﺒن ﻝؤﻝؤ ﺒن ﻋﺒد اﷲ اﻝﻨوري اﻷﺘﺎﺒﻜﻲ ﻋﻼء اﻝدﻴن ﺒن اﻝﻤﺠﺎﻫد‪ ٥٠٠،‬ﺴﻤﻊ‬ ‫‪.١٦٤‬‬
‫‪٤٩٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٥٤) ٢٨-٢٤/٣‬اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪ ،٧٥/١‬ﺘﺎج اﻝدﻴن اﻝﺴﺒﻜﻲ‪ ،‬طﺒﻘﺎت اﻝﺸﺎﻓﻌﻴﺔ ‪١٢٦/١‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٦٤/٤‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٣٧/٧‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٩٥-٢٨٥/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪-١٤٨/٢٠‬‬
‫‪١٥٢‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٦٩/١٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪.٨٢-٨١/١‬‬
‫‪٤٩٦‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ "وﺴﺒﻊ ﻤﺎﺌﺔ" وﻫو ﺨطﺄ واﻝﺼﺤﻴﺢ وﺴﺘﻤﺎﺌﺔ ﻷﻨﻪ ﻤﺎت ﻓﻲ ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪ ٤٩٧‬ﻴﻘﺼد اﻹﻗﺒﺎﻝﻴﺔ‪ .‬اﻨظر‪ :‬اﻝﻨﻌﻴﻤﻲ‪ ،‬اﻝدارس‪.١١٨/١ ،‬‬
‫‪ C ' &( ٤٩٨‬ر روءة‪.‬‬
‫‪ ٤٩٩‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٢٨/٣‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٩٩٦/٤‬؛ ﺴﻨن أﺒﻲ داود ‪٢٧٣/٤‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٣٤/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٦٣/٩‬؛ ﺼﺤﻴﺢ اﺒن‬
‫ﺤﺒﺎن ‪.٢٩١/٢‬‬
‫‪٥٠٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٨) ٢٣/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٨٤-٢٨٣‬؛‬
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‫ﻤن اﺒن ﻋﻼق اﻝﺠﻤﻌﺔ ]‪/٤٧‬ب[ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﻤﺸﻴﺨﺘﻪ وﻤﺼﺎﻓﺤﺘﻪ وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻏﻴر ذﻝك‪،‬‬
‫وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺒﺠزﻴرة اﺒن ﻋﻤر ﻀواﺤﻲ اﻝﻤوﺼل ﻓﻲ ﻴوم اﻝﺠﻤﻌﺔ ﺜﺎﻤن ﻋﺸري اﻝﻤﺤرم ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬
‫وﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺠﻤﻌﺔ ﺜﺎﻤن ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٥٠١‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن إﺴﺤﺎق ﺒن ﻝؤﻝؤ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﻠﻲ ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ‪...‬‬
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‫ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻴﺤﻴﻰ ﺒن‬ ‫ﻋﻠﻲ‬ ‫‪.١٦٥‬‬
‫ﻋﻠﻲ ﺒن ﻴوﻨس ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺴﻼﻤﺔ ﺒن اﻝﺤﺴن ﺒن ﺴﻠﻴﻤﺎن ﺒن ﺨﺎﻝد ﺒن اﻝوﻝﻴد اﻝﻤﺨزوﻤﻲ اﻝﻘرﺸﻲ‬
‫‪٥٠٣‬‬
‫ﺒ ّﻜر ﺒﻪ أﺒوﻩ ﻓﺄﺤﻀرﻩ ﻋﻠﻰ اﻝﺤﺎﻓظ أﺒﻲ ﻤﺤﻤد اﻝﻤﻨذري ﻤﺠﻠﺴﻴن ﻤن أﻤﺎﻝﻴﻪ‪ ،‬وﺜﻼﺜﺔ ﻤﺠﺎﻝس ﻤن أﻤﺎﻝﻲ‬ ‫أﺒو اﻝﺤﺴن‪،‬‬
‫اﻝﺠوﻫري‪ ،‬وﺴﻤﻊ ﻤﻨﻪ ﺠزءا ﻤن ﺤدﻴث اﻝﻤﺤﺎﻤﻠﻲ‪ ،‬وﺤﻀر ﻋﻠﻰ ﻋﺒد اﻝﻤﺤﺴن ﺒن ﻤرﺘﻔﻊ اﻝﺨﺜﻌﻤﻲ ﻓﻲ اﻝراﺒﻌﺔ ﺒﻌض‬
‫ﺤدﻴث اﻝﺤﺴﻴن ﺒن أﺤﻤد اﻷﺜﺞ‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﻨﺠب ﻤﻨﺘﻘﻰ ﻤن ﺤدﻴث اﺒن أﺨﻲ ﻤﻴﻤﻲ‪ ،‬وﻤن اﻝﺸﻴﺦ ﻋز اﻝدﻴن اﺒن‬
‫ﻋﺒد اﻝﺴﻼم ﺠزء اﻝﻤؤﻤل‪ ،‬وﻤن اﻝرﺸﻴد اﻝﻌطّﺎر‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ٕ ،‬واﺴﻤﺎﻋﻴل ﺒن ﻋزون‪ ،‬واﺒن ﻋﻼق‪ٕ ،‬واﺒراﻫﻴم ﺒن‬
‫ﻤﻀر‪ ،‬واﻝﻜﻤﺎل اﻝﻀرﻴر‪ ،‬وﺸﻴﺦ اﻝﺸﻴوخ‪ ،‬وﻋﺜﻤﺎن ﺒن ﻤﻜﻲ اﻝﺸﺎرﻋﻲ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻜﺜﻴ ار ﻤن ذﻝك؛ ﻤﺴﻨد أﺤﻤد ﺒن‬
‫ﺤﻨﺒل وﺴﻨن أﺒﻲ داود وﻓواﺌد ﺒن ﻏﻴﻼن واﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ ﻤﺴﻠم ﻷﺒﻲ ﻨﻌﻴم وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ ﻤن ﻋﺒد اﻝﻬﺎدي‬
‫اﻝﻘﻴﺴﻲ ﻤﺴﻨد اﻝﺜوري ﻝﻠدوﻻﺒﻲ‪ ،٥٠٤‬وﻤن اﻝﻤﺠد ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻋﺴﺎﻜر‪ ،‬واﻝﺘﺎج اﻝﻘﺴطﻼﻨﻲ‪ ،‬وﻤﺤﻤد ﺒن اﻝﺤﺴن‬
‫اﻝﻤﺤدث ﺸرف اﻝدﻴن ﻋﺒد اﷲ ﺒن‬
‫ﺒن ﻋﻠﻲ ﺒن ﻋﺴﺎﻜر‪ ،‬وﻤﺤﻤد ﺒن ﻤﻬﻠﻬل ﺒن ﺒدران‪ ،‬وﻤﺤﻤد ﺒن ﻤرﺘﻀﻰ ﺒن اﻝﻌﻔﻴف‪ ،‬و ّ‬
‫أﺒﻲ ﺒﻜر ﺒن ﻋﺒد اﷲ ﺒن ﺒرطﻠﺔ وطﺎﺌﻔﺔ‪ ،‬وﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻤن أﺒﻲ اﻝﺒرﻜﺎت ﺒن اﻝﻨﺤﺎس‪ ،‬وأﺒﻲ ﻋﺒد اﷲ اﻝدﻫﺎن وﻏﻴرﻫﻤﺎ‪،‬‬
‫وأﺠﺎز ﻝﻪ ﺨﻼﺌق ﻤن اﻝﺸﺎم وﻤﺼر‪ ،‬وﺤ ‪‬دث ﻓﻲ ﺴﻨﺔ ﺴت وﺴﺒﻊ ﻤﺎﺌﺔ وﻫﻠم ﺠرا‪ ،‬ﺴﻤﻊ ﻤن اﻷﺌﻤﺔ‪ّ ،‬‬
‫وﺘﻔرد ﺒﻜﺜﻴر ﻤن‬
‫ﻤروﻴﺎﺘﻪ‪ .‬وﻝد ﻝﻴﻠﺔ اﻷرﺒﻌﺎء ﺴﺎﺒﻊ ﻋﺸري ذي اﻝﺤﺠﺔ ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻴوﻨس إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ ﻋﺒد اﻝﻌظﻴم ﺒن ﻋﺒد اﻝﻘوي اﻝﻤﻨذري‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد ﺒن‬
‫ﻤﻌﻤر ﺒﻘراءﺘﻲ ﻋﻠﻴﻪ ﺒدﻤﺸق‪ ،‬وﻋﺒد اﷲ ﺒن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ اﻝﻘﺎﺴم ﻓﻲ ﻜﺘﺎﺒﻪ إﻝﻲ ﻤن ﺒﻐداد واﻝﻠﻔظ ﻝﻪ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ‬
‫اﻝﻘﺎﻀﻲ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﺠوﻫري‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن أﺤﻤد‬
‫ﺒن ﻜﻴﺴﺎن‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﻫو اﺒن ﻴﻌﻘوب اﻝﻘﺎﻀﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝرﺒﻴﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﺎد ﺒن زﻴد‪ ،‬ﻋن ﻏﻴﻼن ﺒن ﺠرﻴر‪ ،‬ﻋن‬
‫‪ّ ٥٠١‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬

‫‪ ٥٠٢‬ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش‪" :‬ﻗﻠت ﺠدﻩ ﻫو اﻝﻘﺎﻀﻲ اﻝﻤرﺘﻀﻲ ﺼﻔﻲ اﻝدﻴن أﺒو اﻝﻤﺠد ﻋﺒد اﻝرﺤﻤن أﺤد ﻜﺘّﺎب اﻹﻨﺸﺎء ﻓﻲ أﻴﺎم اﻝﺼﻼح ﻴوﺴف ﺒن‬
‫أﻴوب‪ ،‬ﻗﺘل ﺸﻬﻴدا ﻋﻠﻰ ﻋﻜﺎ ﻴوم اﻝﺠﻤﻌﺔ ‪ ١٠‬ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ‪ ،٥٨٦‬ودﻓن ﻓﻲ اﻝﻘدس ﻜذا ﻓﻲ اﻝﺨطط ﻝﻠﻤﻘرﻴزي وﻜﺘب ﻤﺤﻤد ﻤرﺘﻀﻰ ُﻏﻔر‬
‫ﻝﻪ‪".‬‬
‫‪٥٠٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٩) ٢٤-٢٣/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٨٢-١٨١/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٧٦-٢٧٢‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٩٦-٢٩٥/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٠٢/٦‬؛ اﻝذﻫﺒﻲ‪ ،‬ذﻴول اﻝﻌﺒر ‪ .٩٤-٩٣/٤‬ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط‬
‫اﻝزﺒﻴدي‪" :‬ﻗﻠت وﺘوﻓﻲ ﻓﻲ‪ ...‬ﺴﻨﺔ ‪".٧٣٢‬‬
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‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط اﻝزﺒﻴدي‪" :‬ﻗﻠت وﺸرف أﺼﺤﺎب اﻝﺤدﻴث ﻝﻠﺨطﻴب‪".‬‬
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‫ب َﻋَﻠﻰ‬ ‫ﺼﻴﺎم ﻴوِم ﻋﺎ ُﺸوراء إِﻨ‪‬ﻲ أ ْ ِ‬
‫ِ‬ ‫ﻋﺒد اﷲ ﺒن ﻤﻌﺒد ‪ِ ‬‬
‫َﺤﺘَﺴ ُ‬ ‫اﻝز‪‬ﻤﺎﻨ ّﻲِ‪ ،‬ﻋن أﺒﻲ ﻗﺘﺎدة‪ ،‬أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ َ َ ْ َ ُ َ » :‬‬
‫َن ُﻴ َﻜﻔ‪َ‬ر اﻝﺴَ‪‬ﻨ َﺔ اﻝ‪‬ﺘِﻲ ﻗَْﺒَﻠﻪُ‪«.‬‬ ‫‪ِ‬‬
‫اﻝﻠﻪ ]‪/٤٨‬أ[ ﻋز وﺠل أ ْ‬
‫‪٥٠٥‬‬
‫رواﻩ ﻤﺴﻠم‪.‬‬
‫وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ رﺸﻴد اﻝدﻴن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻘرﺸﻲ ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﻌﻼﻤﺔ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻷﺼﺒﻬﺎﻨﻲ اﻝﻜﺎﺘب‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ ﺴﻌد أﺤﻤد ﺒن ﻤﺤﻤد اﻝﻨﻴﺴﺎﺒوري‬
‫اﻝوراق‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴرﻴﺞ ﺒن ﻴوﻨس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد‬ ‫اﻝﺼﻴرﻓﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﺸرﻴف أﺒو ﻨﺼر اﻝزﻴﻨﺒﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ّ‬
‫طَﺒَﻨﺎ َﻋ ‪‬ﻤ ُﺎر‪َ ،‬ﻓﺄَْﺒَﻠ َﻎ َوأ َْو َﺠَز‪َ ،‬ﻓَﻠ ‪‬ﻤﺎ‬
‫اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﻤﻠك ﺒن أﺒﺠر‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن واﺼل اﻷﺤدب‪ ،‬ﻋن أﺒﻲ واﺌل‪ ،‬ﻗﺎل‪َ :‬ﺨ َ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋَﻠ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﻴﻘُو ُل‪:‬‬ ‫ت رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ َ‬
‫ت! َﻗ َ ِ‬
‫ﺎل‪َ :‬ﺴﻤ ْﻌ ُ َ ُ‬ ‫ت َﺘﻨﻔ‪ْ ‬ﺴ َ‬
‫ت‪َ ،‬ﻓَﻠ ْو ُﻜ ْﻨ َ‬
‫ت َوأ َْو َﺠ ْز َ‬ ‫ظِ‬
‫ﺎن‪َ :‬ﻝ َﻘ ْد أ َْﺒَﻠ ْﻐ َ‬ ‫َﻨ َز َل‪ ،‬ﻗُْﻠ َﻨﺎ‪َ :‬ﻴﺎ أََﺒﺎ اْﻝ َﻴ ْﻘ َ‬
‫ﺎن ِﺴ ْﺤًار‪«.‬‬ ‫ﺼ ُروا اْﻝ ُﺨطَ َﺒﺔَ‪َ ،‬ﻓِﺈ ‪‬ن ِﻤ َن اْﻝَﺒ َﻴ ِ‬
‫‪‬ﻼةَ‪َ ،‬وا ْﻗ ُ‬
‫طﺒﺘِ ِﻪ ﻤﺌِ‪‬ﻨﺔٌ ِﻤن ِﻓ ْﻘ ِﻬ ِﻪ‪َ ،‬ﻓﺄ ِ‬
‫َطﻴﻠُوا اﻝﺼ َ‬ ‫ْ‬ ‫ﺼَر ُﺨ ْ َ َ‬
‫ول ﺼ َﻼ ِة ‪ِ ‬‬
‫اﻝر ُﺠل‪َ ،‬وِﻗ َ‬ ‫»ِإ ‪‬ن طُ َ َ‬
‫‪٥٠٧‬‬ ‫‪٥٠٦‬‬
‫ﻋن ﺴرﻴﺞ‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫اﻝﻘواس‬
‫ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻌﻼء ﺒن راﺸد ﺒن ﻤﺤﺴ‪‬ن ﺒﺘﺸدﻴد اﻝﺴﻴن اﻝدﻤﺸﻘﻲ ّ‬ ‫‪.١٦٦‬‬
‫اﻝوﺘّﺎر‪ ٥٠٨،‬ﺴﻤﻊ ﻤن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر ﻤﻐﺎزي ﻤوﺴﻰ ﺒن ﻋﻘﺒﺔ ورﺴﺎﻝﺔ اﻝﺸﺎﻓﻌﻲ ﺒﻔوت واﻝﻀﻌﻔﺎء ﻝﻠﻨﺴﺎﺌﻲ‪،‬‬
‫وﻨﺴﺨﺔ وﻜﻴﻊ‪ ،‬واﻷول ﻤن ﺤدﻴث اﻝﺠﺼﺎص‪ ،‬وﻤن ﻋﻠﻲ ﺒن ﻋﺒد اﻝواﺤد ﺒن اﻷوﺤد‪ ،‬وﺴﻤﻊ ﻤن اﻝﻜرﻤﺎﻨﻲ اﻝﻤﺠﻠد اﻝﺜﺎﻤن‬
‫واﻝﺘﺎﺴﻊ ﻤن ﻤﺴﻨد أﺒﻲ ﻋواﻨﺔ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﻓﺎﻀﻼ‪ ،‬ﻋﻨدﻩ طرف ﻤن اﻝﻠﻐﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺘﺎﺴﻊ ﻋﺸري رﺠب ﺴﻨﺔ ﺴﺘﻴن‬
‫وﺴﺘﻤﺎﺌﺔ ﺒدﻤﺸق‪ ،‬وﺘوﻓﻲ ﺒﻬﺎ ﺴﺎدس ﺼﻔر ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻌﻼء إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤﻤﻴد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒﺤﻴري‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم ﻋﺒد اﻝﻤﻠك ﺒن‬
‫اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ ﺨﺎﻝﻲ أﺒو ﻋواﻨﺔ ﻴﻌﻘوب ﺒن إﺴﺤﺎق‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺤﻴوﻴﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻨﻌﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺼﻌب ﺒن ُﺴﻠَﻴم‪،‬‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﺘَ ْﻤٌر َﻓ َﺠ َﻌ َل ُﻴ ْﻬ ِد ْﻴ ِﻪ‪َ ،‬وَأرَْﻴ ُ‬
‫ت اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬
‫ِ ‪ِ‬‬
‫ي ِإﻝَﻰ َر ُﺴول اﻝﻠﻪ َ‬
‫ﺤ ‪‬دﺜﻨﺎ أﻨس ﺒن ﻤﺎﻝك‪ ،‬ﻗﺎل‪ :‬أ ْ ِ‬
‫ُﻫد َ‬
‫ِ‬ ‫‪ِ ‬‬
‫َو َﺴﻠ َم ُﻤ ْﻘﻌًﻴﺎ َﻴ ْﺄ ُﻜ ُل ﺘَ ْﻤًار ﻤ َن اﻝﺠ ْ‬
‫‪‬وِع‪.‬‬
‫‪٥٠٩‬‬
‫رواﻩ اﻝﺘرﻤذي‪.‬‬
‫‪٥٠٥‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪٨٠٨/٢‬؛ ﺴﻨن اﻝﺘرﻤذي‪١٢٦:٣‬؛ ﺴﻨن أﺒﻲ داود ‪٣٢١:٢‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٣٩٥/٨‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.٥٥٣/١‬‬
‫‪٥٠٦‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٥٩٤/٢‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪٢٥٠/٣٠‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪٢٠٨/٣‬؛ ﺴﻨن اﻝدارﻤﻲ ‪٩٧٣/٢‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن‬
‫‪.٣١/٧‬‬
‫‪ ٥٠٧‬ﻫو ﺴرﻴﺞ ﺒن ﻴوﻨس ﺒن اﻝﺤﺎرث اﻝﻤروزي ﺴﻜن ﺒﻐداذ ﻴﻜﻨﻰ أﺒﺎ اﻝﺤﺎرث ﻤﺎت ﻝﺜﻤﺎن ﺒﻘﻴن ﻤن رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﻤﺎﺌﺘﻴن‪ .‬أﺒو‬
‫ﺒﻜر أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﻨﺠوﻴﻪ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬رﺠﺎل ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬ﺘﺤﻘﻴق ﻋﺒد اﷲ اﻝﻠﻴﺜﻲ )ﺒﻴروت‪ :‬دار اﻝﻤﻌرﻓﺔ‪.٢٩٧/١ ،(١٩٨٦ ،‬‬
‫‪٥٠٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٥) ٢٩/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٨٧/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٠-١٩/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ‬
‫اﻹﺴﻼم ‪٣٧٠/١١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٢٨٥-٢٨٤/٣‬‬
‫&‪ ) :'.‬د أ د ‪٣٧٤/٢٠‬؛ ) ن ا ) > ا ( رى‪١٧١/٤ ،‬؛ "ب ا! ن‬ ‫‪ ٥٠٩‬م أ;‪A‬ر ;& ‪ ) @ 1‬ن ا ر ذي‪ .‬ا ظر (ذ ك ن و<وه‬
‫‪.١١٥/٨‬‬
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‫طﻲ اﻝزﺒﻴري‪ ٥١١...٥١٠،‬ﺴﻤﻊ ﻤن ﻏﺎزي اﻝﺤﻼوي اﻝﻐﻴﻼﻨﻴﺎت وﻤن ﺸﺎﻤﻴﺔ ﺠزء طﺎﻝوت‬ ‫‪ .١٦٧‬ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر ﺒن ّ‬
‫ﺒن ﻋﺒﺎد‪ ،‬وﻤن أﺒﻲ ﺒﻜر ﺒن اﻝرﺼﺎﺼﻲ وﺠﻤﺎﻋﺔ‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ أﺤد اﻝرﺒﻴﻌﻴن ﺴﻨﺔ ﺜﻤﺎن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٥١٢‬‬
‫طﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ‪...‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر ﺒن ّ‬
‫]‪/٤٨‬ب[‬
‫ﻋﻠﻲ ﺒن ﺠﺎﺒر ﺒن ﻋﻠﻲ ﺒن ﻤوﺴﻰ ﺒن ﺨﻠف ﺒن ﻤﻨﺼور ﺒن ﻋﺒد اﷲ ﺒن ﻤﺎﻝك ﺒن ذؤﻴب‬ ‫‪.١٦٨‬‬
‫ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن اﻝﺤﺴﻴن ﺒن اﻝﺤﺴن ﺒن إﺴﺤﺎق ﺒن ﻤوﺴﻰ ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن‬
‫‪٥١٣‬‬
‫ﺴﻤﻊ ﺒﺜﻐر ﻋدن ﻤن‬ ‫ﺒن ﻋﻠﻲ ﺒن أﺒﻲ طﺎﻝب اﻝﻬﺎﺸﻤﻲ أﺒو اﻝﺤﺴن اﻝﻤﻜﻲ اﻝﻤوﻝد اﻝﺘﻤﻴﻤﻲ اﻝﻤﻨﺸﺄ اﻝﻤﺼري اﻝﺸﺎﻓﻌﻲ‪،‬‬
‫إﺒراﻫﻴم ﺒن ﻋﻤر ﺒن ﻤﻀر ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن اﻹﻤﺎم ﺸﻤس اﻝدﻴن زﻜﻲ اﻝدﻴن ﺒن اﻝﺤﺴن اﻝﺒﻴﻠﻘﺎﻨﻲ ﺠزء اﺒن ﻨﺠﻴد‪،‬‬
‫‪٥١٤‬‬
‫واﺒن ﻓﺎرس‪،‬‬ ‫اﻝﻤزة‪ ،‬وﻏﺎزي‪،‬‬
‫وﻗدم اﻝﻘﺎﻫرة ﺴﻨﺔ أرﺒﻊ أو ﺨﻤس وﺴﺒﻌﻴن ﻓﺴﻤﻊ ﺒﻬﺎ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬واﺒن ﺨطﻴب ّ‬
‫واﻝﻘطب اﻝﻘﺴطﻼﻨﻲ‪ ،‬واﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن اﻝﺤﺘﻤﻲ وﻏﻴرﻫم‪ ،‬وﺒﺎﻹﺴﻜﻨدرﻴﺔ ﻤن ﺸﻴوﺨﻬﺎ‪ ،‬وﺒدﻤﺸق‬
‫‪٥١٥‬‬
‫واﻝﻜﺘب‪ ،‬وﻗ أر ﺒﻨﻔﺴﻪ ﻜﺜﻴ ار ﺤﺘﻰ أﻨﻪ ﻗ أر ﻓﻲ ﻤﺠﻠس ﻤﻤﺘد ﻤن‬ ‫ﻤن اﻝﻔﺨر وطﺒﻘﺘﻪ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺘب اﻝﻜﺜﻴر ﺒﺨطﻪ اﻷﺠزاء‬
‫ﺒﻌد اﻝﻌﺼر إﻝﻰ ﺒﻌد ﻏروب اﻝﺸﻤس اﻝﻤﻨﺘﺨب ﻤن ﻤﺴﻨد ﻋﺒد ﺒن ﺤﻤﻴد‪ ،‬وﻜﺎن أﺒوﻩ أﺤد ﺘﺠﺎر اﻝﻜﺎرم‪ ،‬وذﻜر أﻨﻪ ﻗ أر‬
‫اﻝوﺠﻴز ﻓﻲ اﻝﻔﻘﻪ ﻋﻠﻰ اﻝﺒﻴﻠﻘﺎﻨﻲ‪ ،‬وﻜﺎن ﻓﺼﻴﺢ اﻝﻌﺒﺎرة‪ ،‬ﻜﺜﻴر اﻝﺘواﻀﻊ‪ ،‬طﺎرﺤﺎ ﻝﻠﺘﻜﻠف‪ ،‬وﻝﻪ ﻨظم وﻓﻀل‪ُ .‬ﺴﺌِ َل ﻋن ﻤوﻝدﻩ‬
‫ﻓﻘﺎل‪ :‬أظن أﻨﻪ ﻓﻲ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺜﺎﻝث ﻋﺸري ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﺠﺎﺒر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ زﻜﻲ ﺒن اﻝﺤﺴن )ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫اﻝﻨرﺴﻲ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ اﻝﻤؤﻴد ﺒن ﻤﺤﻤد اﻝطوﺴﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﻔﻀل‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن أﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺴرور‪،‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻨﺠﻴد‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن ﻴﻌﻘوب‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻔص ﺒن ﻋﻤر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻌﻴد‪ ،‬ﻋن ﻤﻨﺼور‪ ،‬ﻋن أﺒﻲ‬
‫ك اﻝﻠ‪‬ﻬُ ‪‬م َرﺒَ‪‬ﻨﺎ‬
‫وﻋ ِﻪ‪ُ » :‬ﺴ ْﺒ َﺤﺎ َﻨ َ‬
‫ﺼﻠ‪‬ﻰ اﷲ َﻋﻠَ ْﻴ ِﻪ و َﺴﻠ‪‬م َﻴﻘُو ُل ِﻓﻲ رُﻜ ِ‬
‫ُ‬ ‫َ َ‬ ‫ُ‬
‫‪ِ‬‬ ‫اﻝﻀﺤﻰ‪ ،‬ﻋن ﻤﺴروق‪ ،‬ﻋن ﻋﺎﺌﺸﺔ ﻗﺎﻝت‪ :‬أ ‪‬‬
‫َن َر ُﺴو ُل اﻝﻠﻪ َ‬
‫اﻏ ِﻔ ْر ِﻝﻲ‪«.‬‬
‫ك اﻝﻠ‪‬ﻬُ ‪‬م ْ‬
‫َوﺒِ َﺤ ْﻤ ِد َ‬
‫‪٥١٠‬‬
‫ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن اﻝﻤﺼﺎدر‪.‬‬
‫‪٥١١‬‬
‫‪٥١٢‬‬
‫‪٥١٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٨) ٣٦-٣٥/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٨٨/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٢٧-٣٢٢/٣‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٨٣/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٧٣-٧٢‬‬
‫‪٥١٤‬‬
‫د ‪ C‬زي ا ‪5‬وي‪.‬‬
‫‪ ٥١٥‬ﻝﻌل ﻜﻠﻤﺔ )ﻤن( ﺴﺎﻗطﺔ ﻗﺒل ﻜﻠﻤﺔ اﻷﺠزاء‪.‬‬
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‫‪٥١٧‬‬ ‫‪٥١٦‬‬
‫ﻋن ﺤﻔص ﺒن ﻋﻤر‪...‬‬ ‫رواﻩ اﻝﺒﺨﺎري‬
‫]‪/٤٩‬أ[‬
‫اﻝﺜﺎﻤن ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫‪٥١٨‬‬
‫‪...‬‬
‫]‪/٤٩‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬
‫‪٥١٩‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ‬ ‫ﻋﻠﻲ ﺒن ﺤﺴن ﺒن ﻋﻠﻲ ﺒن إﺒراﻫﻴم اﻷرﻤوي اﻝﺼوﻓﻲ اﻝﺸﺎﻓﻌﻲ‪،‬‬ ‫‪.١٦٩‬‬
‫اﻝﺤﺴن اﺒن اﻝﺒﺨﺎري اﻝﺴﻨن اﻝﻜﺒﻴر ﻝﻺﻤﺎم اﻝﺒﻴﻬﻘﻲ‪ ،‬وﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري وذﻴﻠﻬﺎ وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ‬
‫اﻝﻔرج ﻋﺒد اﻝرﺤﻤن ﺒن اﻝزﻴن ﺠزء أﺤﻤد ﺒن ﻤﺤﻤد اﻝﻌﺎﺼﻤﻲ‪ ،‬وﻤن اﻝﺘﻘﻲ اﻝواﺴطﻲ وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث ﻜﺜﻴرا‪ ،‬وﺤﻔظ اﻝوﺠﻴز‬
‫‪٥٢٠‬‬
‫ﻝﻠﻐزاﻝﻲ‪ ،‬وﺘﻔﻘّﻪ‪ ،‬وأﻋﺎد ﺒﺎﻝﻤدرﺴﺔ اﻝﺴﻴﻔﻴﺔ ﺒﺎﻝﻘﺎﻫرة‪ ،‬وأ ‪‬م ﺒﺎﻝﺠﺎﻤﻊ اﻝﺤﺎﻜﻤﻲ‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ وﻗو ار‪ .‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺒﺄﻗﺴ ار‬
‫ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻴوم اﻻﺜﻨﻴن ﺨﺎﻤس ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٥٢٢‬‬ ‫‪٥٢١‬‬
‫ﻋﻠﻲ ﺒن اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﺼوﻓﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻤﻘدﺴﻲ‪...‬‬ ‫أﺨﺒرﻨﺎ‬
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‫رﺤل ﺒﻪ ﺠدﻩ‬ ‫ﻋﻠﻲ ﺒن ﺤﺴن ﺒن ﻤﻜﻲ ﺒن ﺤﺴن ﺒن ُﻤَزﻴز اﻝﺘﻨوﺨﻲ اﻝﺤﻤوي اﻝﺨﻴﺎط‪،‬‬ ‫‪.١٧٠‬‬
‫ﻷﻤﻪ اﻝﺸﻴﺦ ﺘﻘﻲ اﻝدﻴن إدرﻴس إﻝﻰ دﻤﺸق ﺴﻨﺔ ﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﻓﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر ﺜﻼﺜﻴﺎت اﻝﻤﺴﻨد‪ ،‬وﻤن اﻝﻌﻤﺎد‬
‫ﻗدم دﻤﺸق ﻤرة أﺨرى ﻓﺴﻤﻊ ﻤن اﻝﻔﺨر‬ ‫ﻤﺤﻤد ﺒن ﺴﺎﻝم ﺒن ﺼﺼرى ﺠزء اﻷﻨﺼﺎري‪ ،‬وﻤن أﺒﻲ ﺒﻜر ﺒن اﻝﻨﺸﺒﻲ‪ ،‬ﺜم ِ‬
‫‪٥٢٤‬‬ ‫اﻷول ﻤن ﺤدﻴث اﺒن ِ‬
‫اﻝﺸ ‪‬ﺨﻴر‪ ،‬وﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ ﺴت وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪...‬‬
‫ﺴﻤﻊ ﻤن ﻋﺒد اﷲ ﺒن ‪‬‬

‫ﻋﻼق ﺠزء ﻜﺎﻜو‪ ،‬وﻤن اﻝﻨﺠﻴب ﻗطﻌﺔ‬ ‫‪٥٢٥‬‬
‫ﻋﻠﻲ ﺒن ﺤﺴﻴن ﺒن أﺴد ﺒن زﻴﺎدة اﻝﺒﻬﻨﺴﻲ‪،‬‬ ‫‪.١٧١‬‬
‫ﻤن ﻤﺴﻨد أﺤﻤد‪ ،‬وﻤن ﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ‪ ،‬وﻗﺎﻀﻲ اﻝﻘﻀﺎة أﺒﻲ اﻝﺼﻼح اﻝﺼﻔراوي‪ ،‬واﻝﻌﻠم ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ ،١٥٨/١‬وزاد اﻝﺒﺨﺎري "وﺴﺠودﻩ"‪ .‬اﻨظر ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪٣٥٠/١‬؛ ﺴﻨن أﺒﻲ داود ‪٢٣٢/١‬؛ ﺴﻨن‬
‫اﻝﻨﺴﺎﺌﻲ ‪٢١٩/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٢١٨/٤١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٢٥٥/٥‬‬
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‫‪٥١٨‬‬
‫ﻋﺎدة ﺘﻜون اﻝﺼﻔﺤﺔ اﻷوﻝﻰ ﻤن ﺒداﻴﺔ ﻜل ﺠزء ﻤن أﺠزاء اﻝﻤﻌﺠم ﻓﺎرﻏﺔ‪.‬‬
‫‪٥١٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(٩٠) ٤٠-٣٩/٣‬اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٣٣٣-٣٣٢/٣‬‬
‫‪٥٢٠‬‬
‫ﺠﺎءت ﻓﻲ اﻝدرر أﻗﺼ ار ﺒﺎﻝﺼﺎد‪ .٣٩/٣ ،‬وﺠﺎء ﻓﻲ اﻷﻋﻼم ﺘﻌﻠﻴﻘﺎ ﻋﻠﻰ أﻗﺼراﺌﻲ وأﻗﺴراﺌﻲ أﻨﻬﻤﺎ ﻨﺴﺒﺔ إﻝﻲ )آق ﺴراي( ﻤن ﺒﻼد اﻝروم‬
‫وﻤﻌﻨﺎﻫﺎ )اﻝﻘﺼر اﻷﺒﻴض(‪ .‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.١٦٨/٨ ،٤١/٧‬‬
‫‪٥٢١‬‬
‫ﻋﻠﻰ اﻝﻬﺎﻤش ﺠﻤﻠﺔ )ﻤن اﻝﻤﺸﻴﺨﺔ( وﻫﻲ ﻏﻴر واﻀﺤﺔ اﻝدﻻﻝﺔ‪.‬‬
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‫رﺸﻴق‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺨطﻴﺒﺎ ﺒﺠﺎﻤﻊ راﺸدة ظﺎﻫر ﻤﺼر‪ ،‬ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻼث وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺒﻴﻊ‬
‫اﻵﺨر ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن اﻝﺒﻬﻨﺴﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ اﻝﺸرﻴف أﺒو‬
‫ﻤﺤﻤد ﻴوﻨس ﺒن ﻴﺤﻴﻰ اﻝﻬﺎﺸﻤﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت ﻋﺒد اﻷول ﺒن ﻋﻴﺴﻰ ِ‬
‫اﻝﺴﺠزي‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن ﻨﻌﻤﺔ‪،‬‬
‫ﻋن ﻤﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن اﻝﻤﺘوﻜل‪ ،‬ﻋن أﺒﻲ اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن أﺒﻲ ﻨﺼر اﻝﻜرﻤﺎﻨﻲ‪/٥٠] ،‬أ[ ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒو ﻤﺤﻤد ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻤر ﺒن اﻝﻨﺤﺎس‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ ﻤطر‬
‫اﻹﺴﻜﻨدراﻨﻲ ﻗدم ﻋﻠﻴﻨﺎ إﻤﻼء ﻓﻲ ﺼﻔر ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺜﻼث ﻤﺎﺌﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒدوﻴﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن‬
‫ﺼ َﻼةُ اﻝﻠ‪ْ‬ﻴ ِل ﻓَ َﻘ َ‬
‫ﺎل‪:‬‬ ‫ِ ‪‬‬ ‫ﺒن ﻋﻴﻴﻨﺔ‪ ،‬ﻋن ﻋﻤرو ﺒن دﻴﻨﺎر‪ ،‬ﻋن اﺒن ﻋﻤر ﻗﺎل‪ :‬ﺴ ِﺌ َل رﺴو َل اﻝﻠ‪ِ ‬ﻪ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋَﻠ ْﻴﻪ َو َﺴﻠ َم َﻋ ْن َ‬
‫َ‬ ‫ُ َُ‬
‫اﺤ َد ٍة‪«.‬‬
‫ﺼ ْﺒﺢ َﻓﺄَوِﺘر ﺒِرْﻜﻌ ٍﺔ و ِ‬
‫ت اﻝ ‪َ َ َ ْ ْ َ ‬‬ ‫» َﻤﺜَْﻨﻰ َﻤﺜَْﻨﻰ َﻓِﺈ َذا ِﺨ ْﻔ َ‬
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‫‪٥٢٧‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻌﺒﺎس ﺒن ﻋﺒد اﻝداﺌم‬ ‫ﻋﻠﻲ ﺒن رزق اﷲ ﺒن ﻤﻨﺼور اﻝﻨﺎﺒﻠﺴﻲ‪،‬‬ ‫‪.١٧٢‬‬
‫ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﻤن أﺒﻲ ﺤﺎﻤد اﺒن اﻝﺼﺎﺒوﻨﻲ ﻓواﺌد ﻋزﻴزة‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن وﻜﻴﻼ ﺒﺒﺎب اﻝﻘﻀﺎة ﺒﺎﻝدﻴﺎر‬
‫اﻝﻤﺼرﻴﺔ‪ ،‬ﻤوﻝدﻩ ﺘﻘرﻴﺒﺎ ﺴﻨﺔ ﻨﻴف وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن رزق اﷲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ اﻝﺨرﻗﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ‬
‫ﺒن اﻝﻤﺴﻠم‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤدﻴد‪ ،‬أﺨﺒرﻨﺎ ﺠدي أﺒو ﺒﻜر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن‪،‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﺠﻌﻔر اﻝﺨراﻴطﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن ﻤﻨﺼور اﻝرﻤﺎدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرزاق‪ ،‬أﺨﺒرﻨﺎ ﻤﻌﻤر‪ ،‬ﻋن اﻝزﻫري‪،‬‬
‫ﺎء ِﻤ َن‬
‫ﺎل‪َ » :‬د ْﻋﻪُ‪َ ،‬ﻓِﺈ ‪‬ن اْﻝ َﺤَﻴ َ‬
‫ﻓﻘ َ‬ ‫َﺨﺎﻩ ِﻓﻲ اْﻝﺤﻴ ِ‬
‫ﺎء‪َ ،‬‬ ‫ََ‬
‫ِ‬ ‫ِ ‪‬‬ ‫َن اﻝ‪‬ﻨﺒِ ‪‬ﻲ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋَﻠ ْﻴﻪ َو َﺴﻠ َم َﻤ‪‬ر ﺒَِر ُﺠ ٍل َﻴﻌظُ أ َ ُ‬
‫َ‬ ‫ﻋن ﺴﺎﻝم‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬أ ‪‬‬
‫‪٥٢٨‬‬
‫ﻴﻤ ِ‬
‫ﺎن‪«.‬‬ ‫ِ‬
‫ْاﻹ َ‬
‫أﺨﺒرﻨﺎ ﺒﻪ ﻋﺎﻝﻴﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إﺠﺎزة‪ ،‬ﻋن زﻫرة ﺒﻨت ﻤﺤﻤد ﺒن ﺤﺎﻀر‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺎﻝك‬
‫ﺒن أﺤﻤد اﻝﺒﺎﻨﻴﺎﺴﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤوﺴﻰ ﺒن اﻝﺼﻠت‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﺼﻤد اﻝﻬﺎﺸﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو‬
‫ﻤﺼﻌب اﻝزﻫري‪ ،‬ﻋن ﻤﺎﻝك‪ ،‬ﻋن اﺒن ﺸﻬﺎب‪ ،‬ﻋن ﺴﺎﻝم‪ ،‬ﻓذﻜر ﻨﺤوﻩ‪.‬‬
‫ﻤﺘﻔق ﻋﻠﻴﻪ ﻤن ﺤدﻴث اﻝزﻫري ﻤن طرق‪.‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٥١/٢‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٥١٦/١‬؛ ﻤﺴﻨد أﺤﻤد ‪١٧٩/٨‬؛ ﻤوطﺄ ﻤﺎﻝك؛ ‪١٢٣/١‬؛ ﺴﻨن أﺒﻲ داود ‪٣٦/٢‬؛ ﺴﻨن اﻝﺘرﻤذي‬
‫‪٣٠٠/٢‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٢٢٧/٣‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٤١٨/١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.١٨٣/٦‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٧) ٥٠/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٩٢/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٧٢/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ‬
‫ﺒﺎﻝوﻓﻴﺎت ‪.٧٣/٢١‬‬
‫‪٥٢٨‬‬
‫ك ‪٩٠٥/٢‬؛ ) د أ د‬ ‫داود ‪٢٥٢/٤‬؛ وط‪W‬‬ ‫ن ‪٣٧٥/٢‬؛ ) ن أ‬ ‫‪Q‬ان‬ ‫‪ Q‬ا ري ‪١٤/١‬؛ ) ن ا ) > ‪١٢١/٨‬؛‬
‫‪.٤١٤/١٠‬‬
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‫ﻋﻠﻲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﺒد اﷲ ﺒن ﺴﻌد اﻝﻤﻘدﺴﻲ ﺒﻬﺎء اﻝدﻴن‬ ‫‪.١٧٣‬‬
‫‪٥٢٩‬‬
‫ﺴﻤﻊ ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﺠزء أﻴوب‪ ،‬وﺠزء أﺒﻲ ﺒﻜر ﺒن ﺒﻜﺎر‪ ،‬واﻝﺒﻌث‬ ‫أﺒو اﻝﺤﺴن ﺒن اﻝﻌز ﻋﻤر‪،‬‬
‫ﻝﻬﺸﺎم ﺒن ﻋﻤﺎر‪ ،‬وﻨﺴﺨﺔ ﻨﻌﻴم ﺒن اﻝﻬﻴﺜم‪ ،‬وأرﺒﻌﻴن اﻵﺠري‪ ،‬وﺘﺎﺴﻊ اﻝﺤﻨﺎﺌﻴﺎت‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﻤن ﻋﺒد اﻝوﻫﺎب ﺒن‬
‫اﻝﻨﺎﺼﺢ‪ ،‬وأﺒﻲ ﺒﻜر اﻝﻬروي‪ ،‬وﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝﻤﻠك‪ ،‬واﺒن أﺒﻲ ﻋﻤر‪ ،‬وﻋﻠﻲ ﺒن أﺤﻤد ﺒن اﻝﺒﺨﺎري‪ ،‬واﺒن أﺒﻲ‬
‫اﻝﺨﻴر‪ ،‬وﺴﻤﻊ ﻤن ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وأرﺒﻌﻴن ﻋﺒد اﻝﺨﺎﻝق‪ ،‬وﻏﻴر ذﻝك‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺠب ﺴﻨﺔ‬
‫ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻋﺎرﻓﺎ ﺒﺎﻝﺸروط‪ ،‬ﺘوﻓﻲ ﻝﻴﻠﺔ اﻷرﺒﻌﺎء ﺨﺎﻤس ﻋﺸر اﻝﻤﺤرم ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٥٣٠‬‬
‫أﺨﺒرﻨﺎ اﻝﺒﻬﺎء ﻋﻠﻲ ﺒن اﻝﻌز ﻋﻤر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ‪...‬‬
‫]‪/٥٠‬ب[‬
‫‪٥٣١‬‬
‫ﺘﻘدم‬
‫ﻋﻠﻲ ﺒن ﻋﻤر ﺒن اﻝواﻨﻲ اﻝﺨﻼطﻲ ّ‬ ‫‪.١٧٤‬‬
‫‪٥٣٢‬‬
‫ﺴﻤﻊ ﺒﺈﻓﺎدة ﺨﺎﻝﻪ اﻝﻤﺠد ﺒن‬ ‫ﺒﺎﻝﺴﻤﺎك‪،‬‬
‫ّ‬ ‫ﻋﻠﻲ ﺒن ﻋوض ﺒن ﻤﺤﻤد اﻝﻘﺎﻫري ﻋرف‬ ‫‪.١٧٥‬‬
‫اﻝﻀّﺒﻲ‪ ،‬وﻤن اﻝﻤؤﻤل ﺒن‬
‫ﺸرف اﻝدﻴن اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﻠﺨﻤﻲ ﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻝﺜﺎﻝث ﻋﺸر ﻤن ﺤدﻴث َ‬
‫ﻤﺤﻤد اﻝﻨﺎﺒﻠﺴﻲ ﺠزء اﻷﻨﺼﺎري‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺨﻤﻴس ﻤﻨﺘﺼف ﺸوال ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋوض ﻓﻲ آﺨرﻴن إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم‬
‫اﻝر‪‬زاز‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرك ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ ﻗﺎل‪ :‬أﺨﺒرﻨﺎ ﺠدي ﻷﻤﻲ اﻝﺤﺎﻓظ أﺒو‬ ‫ﺒن َﺒَﻴﺎن ‪‬‬
‫طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ‬
‫اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻤﺒﺎرك ﺒن ﺴﻌﻴد أﺨو ﺴﻔﻴﺎن اﻝﺜوري‪ ،‬ﻋن ﻤوﺴﻰ اﻝﺠﻬﻨﻲ‪ ،‬ﻋن ﻤﺼﻌب ﺒن‬
‫َن ُﻴ َﻜﺒَ‪‬ر ِﻓﻲ ُد ُﺒ ِر ُﻜ ‪‬ل‬‫َﺤ َد ُﻜ ْم أ ْ‬
‫‪٥٣٣‬‬
‫ﺴﻌد‪ ،‬ﻋن ﺴﻌد ﺒن أﺒﻲ وﻗﺎص‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬أََﻴ ْﻤ َﻨﻊُ أ َ‬
‫ف َو َﺨ ْﻤ ُس ِﻤ َﺎﺌ ٍﺔ ِﻓﻲ ا ْﻝ ِﻤ َﻴز ِ‬
‫ان‬ ‫ﺎن َوأَْﻝ ٌ‬‫ون َو ِﻤ َﺎﺌﺔٌ ﺒِﺎﻝﻠ‪َ ‬ﺴ ِ‬ ‫ٍ‬
‫ﺼﻠَ َوات َﺨ ْﻤ ُﺴ َ‬‫س َ‬ ‫ك ِﻓﻲ َﺨ ْﻤ ِ‬ ‫‪‬ﺢ َﻋ ْﺸًار َوَﻴ ْﺤ َﻤ َد َﻋ ْﺸ ًار َﻓ َذِﻝ َ‬ ‫ٍ‬
‫ﺼﻼة َﻋ ْﺸًار َوُﻴ َﺴﺒ َ‬ ‫َ‬
‫ان‪«.‬‬ ‫ِ‬ ‫ِ‬
‫ف ﻓﻲ ا ْﻝﻤ َﻴز ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬
‫‪‬ﺢ ﺜَ َﻼﺜًﺎ َوﺜَ َﻼﺜَْﻴ َن ﻓَﺘ ْﻠ َك ﻤ َﺎﺌﺔٌ ﺒِﺎﻝﻠ َﺴ ِ‬
‫ﺎن َوَأْﻝ ٌ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ ٕوِا َذا أ ََوى إَﻝَﻰ ﻓََراﺸﻪ َﻜﺒَ‪‬ر أ َْرَﺒ ًﻌﺎ َوﺜَ َﻼﺜ ْﻴ َن َو َﺤﻤ َد ﺜَ َﻼﺜًﺎ َوﺜَ َﻼﺜ ْﻴ َن َوﺴﺒ َ‬
‫اﻝﻴ ْو ِﻤ ِﻪ َواﻝﻠَ ْﻴﻠَﺔ أَْﻝﻔَ ْﻴ ِن َو َﺨ ْﻤ ُﺴ ِﻤ َﺎﺌ ِﺔ َﺴﻴَ‪‬ﺌ ٍﺔ‪«.‬‬ ‫ِ‬
‫ﻗَﺎ َل ﺜَ‪‬م ﻗَﺎ َل‪» :‬أَ‪‬ﻴ ُﻜ ْم َﻴ ْﻌ َﻤ ُل ﻓﻲ َ‬
‫‪٥٢٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٩١) ٨٨/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٦٨-٤٦٧/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪ ،٤٧٥/٦‬اﺒن‬
‫راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٦٣-٦٢/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٥١/٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٩٧-٢٩٤‬‬
‫‪٥٣٠‬‬
‫‪٥٣١‬‬
‫اﻨظر ﺘرﺠﻤﺔ رﻗم ‪.٢‬‬
‫‪ ٥٣٢‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٠٢) ٩١/٣‬‬
‫‪."$‬‬ ‫‪ ; @ ٥٣٣‬ل ا وم وا & &' "‬
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‫ﻋن زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ ﻋن اﻝﺤﺴن ﺒن ﻋرﻓﺔ ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪ .‬ورواﻩ اﻝﺨطﻴب أﺒو ﺒﻜر‬ ‫رواﻩ اﻝﻨﺴﺎﺌﻲ ﻓﻲ اﻝﻴوم واﻝﻠﻴﻠﺔ‬
‫ﻋن أﺒﻲ ﺒﻜر اﻝﺒرﻗﺎﻨﻲ ﻋن ﻋﺒدان ﺒن ﻋﻤر ﻋن ﺤﻤزة ﺒن ﻤﺤﻤد اﻝﻜﻨﺎﻨﻲ ﻋن اﻝﻨﺴﺎﺌﻲ ﻓﻜﺄﻨﻲ ﺴﻤﻌﺘﻪ ﻤن اﻝﺨطﻴب‪.‬‬
‫ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﺒن اﻝﻤظﻔر ﺒن ﻤﺤﻤد ﺒن إﻝﻴﺎس ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﺤﻤزة‬ ‫‪.١٧٦‬‬
‫‪٥٣٥‬‬
‫ﺤﻀر ﻋﻠﻰ ﺠدﻩ اﻝﻤظﻔر‪ ،‬وﺴﻤﻊ ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر‪،‬‬ ‫اﻷﻨﺼﺎري اﺒن اﻝﺸﻴرﺠﻲ ﺒﻬﺎء اﻝدﻴن‪،‬‬
‫وأﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺴﻠﻴﻤﺎن اﻝﺤﻤوي‪ ،‬وﻨﺼر اﷲ ﺒن ﻋﺒد اﻝﻤﻨﻌم ﺒن ﺤواري‪ ،‬وﻤﺤﻤد ﺒن ﺘﻤﺎم ﺒن ﻴﺤﻴﻰ اﻝﺤﻤﻴري‪،‬‬
‫وأﺨﻴﻪ ﻴﺤﻴﻰ‪ ،‬وﻋﻤﺔ واﻝدﻩ ﻤدﻝﻠﺔ ﺒﻨت إﻝﻴﺎس‪ ،‬وأﺠﺎز ﻝﻪ اﺒن ﻋزون‪ ،‬واﺒن ﻋﻼق‪ ،‬واﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬واﻝﻜﻤﺎل اﻝﻀرﻴر‪،‬‬
‫طﺎر‪ ،‬وﺸﻴﺦ اﻝﺸﻴوخ اﻝﺤﻤوي وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة وﻤﺼر‪ ،‬وﻜﺎن ﺘﺎﺠرا‪ ،‬وﻴﻜﺘب اﻝﺨط اﻝﺤﺴن‪ ،‬ﻤوﻝدﻩ ﻓﻲ‬
‫واﻝرﺸﻴد اﻝﻌ ّ‬
‫اﻝﻌﺸر اﻷﺨﻴر ﻤن ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺜﻼث وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﻌﺸرﻴن ﻤن ذي اﻝﻘﻌدة‪ ٥٣٦‬ﺴﻨﺔ إﺤدى‬
‫أن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم أﺨﺒرﻫم‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﺒد اﻝوﻫﺎب‪ ،‬أﺨﺒرﻨﺎ‬ ‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﻓﻲ ﺠﻤﺎﻋﺔ إذﻨﺎ‪ّ ،‬‬
‫ﻋﻠﻲ ﺒن أﺤﻤد‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺴﺒط‪ ،‬أﺨﺒرﻨﺎ اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم‬
‫اﻝرﺒﻌﻲ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﺜﺎﺒت اﻝﺠزري‪ ،‬ﻋن ﻋﺒﻴد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤوﻫب‪ ،‬ﻋن ﻋروة‪ ،‬ﻋن ﻋﺎﺌﺸﺔ‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ‬
‫وب ِﻋ ْﻨ َد اﻝﻠ‪ِ ‬ﻪ ِﻤ ْن أ ْ‬
‫َﻫ ِل‬ ‫َﻫ ِل ا ْﻝ َﺠ ‪‬ﻨ ِﺔ َ ٕوِا‪‬ﻨﻪُ ﻝَ َﻤ ْﻜﺘُ ٌ‬ ‫اﻝزَﻤ َن اﻝط‪ِ ‬و َ‬
‫ﻴل ِﻤ ْن ُﻋ ُﻤ ِ ِرﻩ أ َْو ُﻜﻠ‪ِ ‬ﻪ ﺒِ َﻌ َﻤ ِل أ ْ‬ ‫ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪ِ» :‬إ ‪‬ن ا ْﻝ َﻌ ْﺒ َد ﻝَ َﻴ ْﻌ َﻤ ُل ‪‬‬
‫‪‬‬
‫وب ِﻋ ْﻨ َد اﻝﻠ‪ِ ‬ﻪ ِﻤ ْن أ ْ‬
‫َﻫ ِل‬ ‫َﻫ ِل اﻝ ‪‬ﻨ ِﺎر َ ٕوِا‪‬ﻨﻪُ ﻝَ َﻤ ْﻜﺘُ ٌ‬ ‫اﻝ‪‬ﻨﺎر‪/٥١] ،‬أ[ َ ٕوِا ‪‬ن اْﻝ َﻌ ْﺒ َد ﻝََﻴ ْﻌ َﻤ ُل اﻝ‪‬زَﻤ َن اﻝط ِوﻴ َل ِﻤ ْن ُﻋ ُﻤ ِِرﻩ أو أﻜﺜرﻩ ﺒِ َﻌ َﻤ ِل أ ْ‬
‫ِ ‪٥٣٧‬‬
‫ا ْﻝ َﺠ‪‬ﻨﺔ‪«.‬‬
‫ﻋﻠﻲ ﺒن أﺒﻲ اﻝﺨﻴر اﻝﻔﻀل ﺒن ﻋﻠﻲ ﺒن ﻨﺼر ﺒن ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن رواﺤﺔ ﺒن‬ ‫‪.١٧٧‬‬
‫‪٥٣٩‬‬ ‫‪٥٣٨‬‬
‫ﺴﻤﻊ ﻤن‬ ‫اﻝدﻴن اﻝﻨﺎﺴﺦ‪،‬‬ ‫إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن رواﺤﺔ ﺒن ﻋﺒﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن رواﺤﺔ اﻷﻨﺼﺎري‪...‬‬
‫‪٥٤٠‬‬
‫وﻤن ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﺤﺴن ﺒن ﻋﺴﺎﻜر اﻷول ﻤن ﺤدﻴث أﺒﻲ‬ ‫ﻝﻔظ اﻝﺤﺎﻓظ أﺒﻲ ﻤﺤﻤد اﻝﻤﻨذري ﻤﺠﻠس آﻤوﺴﺎن‪،‬‬
‫اﻝﻤزة ﺠزء اﺒن ﺒﺨﻴت‪ ،‬وﻤن أﺒﻲ ﺒﻜر اﻝﻘﺴطﻼﻨﻲ ﻤن ﺴﻨن أﺒﻲ داود‪ ،‬وﻤن أﺒﻲ اﻝﺤﺴﻴن‬ ‫ﻤﺴﻠم اﻝﻜﺎﺘب‪ ،‬وﻤن ﺨطﻴب ّ‬
‫اﻝﺠزار ﻓواﺌد اﻝﻤواﺌد ﺘﺄﻝﻴﻔﻪ‪ ،‬وﻜﺎن ﺨﻴ ار ﻤن ﺒﻴت ﻋﻠم وﺤدﻴث‪ُ .‬ﺴﺌِ َل ﻋن ﻤوﻝدﻩ ﻓﻘﺎل ﻓﻲ ﺸوال ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن‬
‫‪ ٥٣٤‬ا ) > ‪ ; ،‬ل ا وم وا & &'‪ .٢٠٨/١ ،‬ا ظر (ذ ك‪ ) :‬ن ا ) > ‪٧٤/٣‬؛ ) ن أ داود ‪٣١٦/٤‬؛ ) ن ا ن <' ‪.٢٩٩/١‬‬
‫‪ ٥٣٥‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٠٧) ٩٤/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٠٩/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٨٣-٣٨٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر‬
‫‪١٢٣/٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٩٩-٢٩٧‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٤٧١-٤٧٠/٢٠‬‬
‫‪٥٣٦‬‬
‫ﻜﻠﻤﺔ "اﻝﺤﺠﺔ" ﻤﺸطوﺒﺔ وﻜﺘب ﺒدﻝﻬﺎ اﻝﻘﻌدة وﻫو اﻷﺼﺢ‪ ،‬اﻨظر‪ :‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٠٧) ٩٤/٣‬‬
‫‪ ٥٣٧‬اﻨظر ﺒﻠﻔظ ﻤﻘﺎرب‪ ،‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪٣٧/٤ ،‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٠٤٢/٤ ،١٠٦/١‬؛ ﻤﺴﻨد أﺤﻤد ‪.٤٧٠/٣٧‬‬
‫‪ ٥٣٨‬ا)م ‪ C‬ر روء‪.‬‬
‫‪ ٥٣٩‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢١١) ٩٥/٣‬‬
‫‪٥٤٠‬‬
‫ﺠزء ﻓﻴﻪ ﻤﺠﻠس اﻝﺸﻴﺦ آﻤوﺴﺎن )ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﻤوﺴﺎن أﺒو ﻤﺤﻤد اﻷﺼﺒﻬﺎﻨﻲ )ت ‪ .(١٢١٠/٦٠٧‬ﺸﻤس اﻝدﻴن ﻤﺤﻤد‬
‫ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن اﺒن ﻗﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﻤﺨﺘﺼر ﺘﺎرﻴﺦ اﻝدﺒﻴﺜﻲ‪ ،‬ﺘﺤﻘﻴق ﻤﺼطﻔﻰ ﻋﺒد اﻝﻘﺎدر ﻋطﺎ )ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،(١٩٨٤ ،‬‬
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‫ﺎدﻴن ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻤﺎرﺴﺘﺎن‬
‫اﻝﺠ َﻤ َ‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜذا ﻜﺘب ﺒﺨطﻪ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﻴوم اﻷرﺒﻌﺎء ﻤن أﺤد ُ‬
‫اﻝﻤﻨﺼوري ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﻔﻀل ﺒن رواﺤﺔ إﺠﺎزة‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺎﻓظ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﻌظﻴم اﻝﻤﻨذري ﻤن ﻝﻔظﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺎﻓظ أﺒو‬
‫ﻤﺤﻤد آﻤوﺴﺎن اﻷﺼﺒﻬﺎﻨﻲ إﻤﻼء ﻤن ﻝﻔظﻪ ﻓﺎﺴﺘﻤﻼﻨﻲ‪ ،‬أﺨﺒرﻨﺎ واﻝدي‪ ،‬أﺨﺒرﻨﺎ اﻝﺸﻴﺦ اﻝوﻝﻲ أﺒو اﻝﻔﺘﺢ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن‬
‫ﺴﻌﻴد اﻝﺤداد‪ ،‬أﺨﺒرﻨﺎ اﻹﻤﺎم أﺒو ﺴﻌﻴد ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﻤرو اﻝﻨﻘﺎش اﻝﺤﻨﺒﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن‬
‫ﺒن ﺴﻔﻴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ ﺒن ﺴﻌﻴد‪) ،‬ح( ﻗﺎل أﻤوﺴﺎن وأﺨﺒرﺘﻨﺎﻩ ﻋﺎﻝﻴﺎ أم اﻝﺒﻬﺎء ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن أﺒﻲ ﺴﻌد اﻝﺒﻐدادي‪،‬‬
‫أﺨﺒرﻨﺎ ﺴﻌﻴد ﺒن أﺤﻤد اﻝﻌﻴﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﺤﺴﻴن اﻝﺨﻔﺎف‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻌﺒﺎس اﻝﺴراج‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﻴﺒﺔ ﺒن ﺴﻌﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪:‬‬ ‫إﺴﻤﺎﻋﻴل ﺒن ﺠﻌﻔر‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن دﻴﻨﺎر‪ ،‬ﻋن أﺒﻲ ﺼﺎﻝﺢ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أن رﺴول‬
‫ون ِﺒ ِﻪ‬ ‫ٍ‬
‫َزِاوَﻴﺔ َﻓ َﺠ َﻌ َل اﻝ ‪‬ﻨ ُ‬
‫ﺎس َﻴطُوﻓُ َ‬ ‫ﻀ َﻊ ﻝَﺒَِﻨ ٍﺔ ِﻤ ْن‬‫َﺠﻤﻠَﻪ ِإ ‪‬ﻻ ﻤو ِ‬
‫َﺤ َﺴ َﻨﻪُ َوأ ْ َ ُ َ ْ‬ ‫ﺎء ِﻤ ْن َﻗ ْﺒﻠِﻲ َﻜ َﻤﺜَ ِل َرُﺠ ٍل َﺒَﻨﻰ َﺒ ْﻴﺘًﺎ َﻓﺄ ْ‬
‫»ﻤﺜَﻠِﻲ وﻤﺜَ ُل ْاﻷ َْﻨﺒِﻴ ِ‬
‫َ‬ ‫َ ََ‬
‫ِ‬ ‫‪‬‬ ‫ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫‪‬‬
‫ت َﻫذﻩ اﻝﻠﺒَِﻨﺔُ ﻓَﺄََﻨﺎ ﺘْﻠ َك اﻝﻠﺒَِﻨﺔُ َوأََﻨﺎ َﺨﺎﺘ ُم اﻝﻨ‪‬ﺒِﻴ َ‬
‫‪٥٤١‬‬
‫‪‬ﻴن‪«.‬‬ ‫ون َﻫﻼ ُوﻀ َﻌ ْ‬ ‫ون ﻝَﻪُ َوَﻴﻘُوﻝُ َ‬‫َوَﻴ ْﻌ َﺠ ُﺒ َ‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻤﺎن ﺒن ﺤﻤﺎﺌل اﻝﻤﻌروف ﺒﺎﺒن ﻏﺎﻨم اﻝﻤﻘدﺴﻲ اﻝﺠﻌﻔري أﺒو اﻝﺤﺴن‬ ‫‪.١٧٨‬‬
‫اﻝﻤﻨﺸﺊ‪ ٥٤٢،‬وﻝد ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﻓﻲ ﺸوال‪ ،‬وﺴﻤﻊ اﻝﻜﺜﻴر ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻝﺴراﺠﻴﺎت ﺴوى‬
‫وﻋ ِﻨ َﻲ ﺒﺼﻨﺎﻋﺔ اﻹﻨﺸﺎء‪ ،‬وﻜﺎن ﺤﺴن‬
‫اﻷول‪ ،‬واﻝﻤﺸﻴﺨﺔ اﻝظﺎﻫرﻴﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝزﻴن ﺨﺎﻝد‪ ،‬وﻋﻠﻲ ﺒن اﻷوﺤد‪ ،‬واﻝﻜرﻤﺎﻨﻲ‪ُ ،‬‬
‫اﻷﺨﻼق‪ ،‬ﺠﻴد اﻝﺨط‪ ،‬ﺴرﻴﻊ اﻝﺒدﻴﻬﺔ‪ ،‬ﻜﺘب ﻓﻲ اﻝدﺴت ﻤدة طوﻴﻠﺔ‪ ،‬ﺘُوﻓﻲ راﺠﻌﺎ ﻤن اﻝﺤﺞ ﺒﺘﺒوك ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ‬
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‫ﻤﺎﺌﺔ‪...‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝراﺤم ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﺼﻔوان ِ‬

‫اﻝﻜ ْﻨدي أﺒو‬ ‫‪.١٧٩‬‬
‫اﻝﺤﺴن اﻝدﻤﺸﻘﻲ اﻝﻘواس‪ ٥٤٤،‬ﺤﻀر ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﺠوﺼﺎء واﻝﺴراﺠﻴﺎت‪ ،‬وﻋﻠﻰ ﺒن أﺒﻲ اﻝﻴﺴر اﻗﺘﻀﺎء‬
‫اﻝﻌﻠم اﻝﻌﻤل‪ ،‬وﺤﻀر أﻴﻀﺎ وﺴﻤﻊ ﻤن اﺒن أﺒﻲ ﻋﻤرو‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ أواﺨر ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ‬
‫ﺸوال ﻤن ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥١‬ب[ أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝراﺤم إﺠﺎزة ﻫو واﺒن ﻏﺎﻨم وﻏﻴرﻫﻤﺎ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺤﻤزة ﺒن ﻋﻠﻲ اﻝﻤوازﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠدي ﻋﻠﻲ ﺒن اﻝﺤﺴن ﺒن اﻝﺤﺴﻴن‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﺤﺴﻴن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺘﻤﻴﻤﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو ﺒﻜر ﻴوﺴف ﺒن اﻝﻘﺎﺴم اﻝﻤﻴﺎﻨﺠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻴﻌﻠﻰ أﺤﻤد‬
‫ﺒن ﻋﻠﻲ ﺒن اﻝﻤﺜﻨﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻰ ﺒن اﻝﺠﻌد أﺒو اﻝﺤﺴن اﻝﺠوﻫري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﺒن ﺴﻌﻴد اﻝﺜوري‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻷﻗﻤر‪،‬‬
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‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٨٦/٤‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٧٩٠/٤‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٥٧/١٢‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٣١٥/١٤‬‬
‫‪٥٤٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٣٥) ١٠٣/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١١٤/٦‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٧-٢٣/٢٢‬؛‬
‫اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٣٠-١٢٨/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٩٧-٤٩٦/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٤٢-٤١/٢‬‬
‫‪٥٤٣‬‬
‫‪٥٤٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪) (٢٣٨) ١٠٥/٣‬وﻓﻴﻪ اﺴم ﺠدﻩ اﻝﺜﺎﻨﻲ ﻋﺒد اﻝرﺤﻴم(؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢١٣/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم‬
‫اﻝﺸﻴوخ ‪٤٥/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.١٠٧/١٥‬‬
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‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪َ » :‬ﻤﺎ َﻴ ُﺴ‪‬رﻨِﻲ أَﻨ‪‬ﻲ‬ ‫ِ‬ ‫ِإ ْﻨﺴ ًﺎﻨﺎ‪َ ،‬ﻓ َﻘ َ ِ‬ ‫‪٥٤٥‬‬
‫ﺎل ﻝﻲ َر ُﺴو ُل اﷲ َ‬ ‫َ‬ ‫ﺤ ‪‬دﺜﻨﻲ أﺒو ﺤذﻴﻔﺔ‪ ،‬ﻋن ﻋﺎﺌﺸﺔ‪ ،‬ﻗﺎﻝت‪َ :‬ﺤ َﻜ ْﻴ ُ‬
‫ت‬
‫ت َإ ْﻨ َﺴﺎ)ًﻨﺎ(‪َ ٥٤٦‬وِﻝﻲ َﻜ َذا َو َﻜ َذا‪«.‬‬
‫َﺤ َﻜ ْﻴ ُ‬
‫وأﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﻜذﻝك‪ ،‬أﻨﺒﺎﻨﺎ ﻤﺤﻤد ﺒن ﻨﺎﺼر وﻏﻴرﻩ‪،‬‬
‫ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻨﻘور إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد اﻝﺨطﻴب وﻏﻴرﻩ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم‬
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‫اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﺠﻌد ﻓذﻜرﻩ‪.‬‬ ‫ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن‪...‬‬
‫‪٥٤٩‬‬ ‫‪٥٤٨‬‬
‫ﻤن ﺤدﻴث ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد اﻝﻘطﺎن ﻋن اﻝﺜوري ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬ ‫واﻝﺘرﻤذي‬ ‫رواﻩ أﺒو داود‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن ﻋﺒد اﻝﻬﺎدي ﺒن إﺴﺤﺎق ﺒن ﻨﺼر ﺒن أﺒﻲ‬ ‫‪.١٨٠‬‬
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‫وﻝد ﺴﻨﺔ ﺴت وﺜﻤﺎﻨﻴن وﺴﺘﻤﺎﺌﺔ ﺒﻤﺼر‪ ،‬وﺴﻤﻊ‬ ‫اﻝﺴﻌﺎدات اﻝﻬﻤذاﻨﻲ ﻨور اﻝدﻴن أﺒو اﻝﺤﺴن اﻝﻤﺤ ‪‬دث اﻝﻔﺎﻀل اﻝﺒﺎرع‪،‬‬
‫اﻝﺼواف ﻓﻲ آﺨرﻴن‪،‬‬
‫ّ‬ ‫ﺒﻬﺎ ﻤن أﺒﻲ اﻝﻤﻌﺎﻝﻲ اﻷﺒرﻗوﻫﻲ‪ ،‬وﻤﺤﻤد ﺒن اﻝﺤﺴﻴن اﻝﻔوي‪ ،‬واﻝﺤﺎﻓظ ﺸرف اﻝدﻴن اﻝدﻤﻴﺎطﻲ‪ ،‬واﺒن‬
‫وﺴﻤﻊ ﺒﻤﻜﺔ ﻤن اﻝﻔﺨر اﻝﺘوزري وﻏﻴرﻩ‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري‪ ،‬وزﻴﻨب ﺒﻨت ﻤﻜﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﻗرأ‪ ،‬وﻜﺘب ﺒﺨطﻪ‬
‫ﺨرج ﻝﻨﻔﺴﻪ أرﺒﻌﻴن ﺤدﻴﺜﺎ ﻤﺼرﻴﺔ‪ ،‬وﺤ ‪‬دث ﺒﻬﺎ‪ّ ،‬‬

‫وﺨرج ﻝﻪ أﺒو اﻝﺤﺴﻴن ﺒن أﻴﺒك‬ ‫اﻝﻤﻠﻴﺢ ﻜﺜﻴرا‪ ،‬وﻜﺎن ﻤن أﻫل اﻝﻌﻠم واﻝدﻴن‪ّ ،‬‬
‫ﺠزءا وﻝم ﻴزل ﻴﻘ أر وﻴﺴﻤﻊ وﻴﻜﺘب إﻝﻰ أن ﺤﺞ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ورﺠﻊ ﻓﺘوﻓﻲ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻏرﻴﻘﺎ‬
‫ﻓﻲ ﺒﺤر ﻋﺒدات‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻘﺎدر اﻝﻬﻤذاﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن إﺴﺤﺎق ﺒن اﻝﻤؤﻴد‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺤﻤد ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن ِ‬
‫ﺼ ْرَﻤﺎ‪ ،‬وأﺒو اﻝﻔرج اﻝﻔﺘﺢ ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﺴﻼم ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻴوﺴف‬
‫اﻷرﻤوي‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ ﻓﺈﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﺒﻐدادي إﺠﺎزة إن‬
‫ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن اﻝﻤﺒﺎرك اﻝﺸﻬرزوري‪ ،‬وﻤﺤﻤد ﺒن ﻨﺎﺼر‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒﻴد اﷲ ﺒن اﻝزاﻏوﻨﻲ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻨﻘور‪ ،‬ﻗﺎل اﻷول ﺴﻤﺎﻋﺎ واﻝﺒﺎﻗون إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺤرﺒﻲ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن‬
‫اﻝﺤﺴن ﺒن ﻋﺒد اﻝﺠﺒﺎر اﻝﺼوﻓﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﻌﻴن اﻹﻤﺎم ﺤ ‪‬دﺜﻨﺎ َﻤ ْﻌن‪ ،‬ﻋن ﻤﺎﻝك ﻋن ﻫﺸﺎم ﺒن ﻋروة‪ ،‬ﻋن أﺒﻴﻪ‪،‬‬
‫اﻤَأرَةً ﻗَط‪.‬‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م ﻝَم ﻴ ُﻜن ﻴ ِ‬
‫ﺼﺎﻓ ِﺢ ْ‬
‫ُ َ َََ ْ َ ْ ُ َ‬ ‫َ‬ ‫ﻋن ﻋﺎﺌﺸﺔ ﻗﺎﻝت‪ِ :‬إ ‪‬ن َر ُﺴ َ‬
‫رواﻩ اﻝﻨﺴﺎﺌﻲ‪ ٥٥١‬ﻓﻲ ﻤﺴﻨد ﻤﺎﻝك‪ ،‬ﻋن ﻤﻌﺎوﻴﺔ ﺒن ﺼﺎﻝﺢ‪ ،‬ﻋن ﻴﺤﻴﻰ ﺒن ﻤﻌﻴن‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫ت ﻤﺜل ِﻓ ْﻌﻠﻪ‪ ،‬اﻨظر‪ :‬ﻤﺤﻤد ﺒن ﻤﻜرم ﺒن ﻤﻨظور اﻷﻓرﻴﻘﻲ اﻝﻤﺼري‪ ،‬ﻝﺴﺎن اﻝﻌرب )ﺒﻴروت‪ :‬دار ﺼﺎدر‪ ،‬ﺒدون‬
‫ﻓﻼﻨﺎ وﺤﺎ َﻜ ْﻴﺘُﻪ‪َ :‬ﻓﻌ ْﻠ ُ‬
‫ﺤ َﻜ ْﻴت ً‬
‫‪٥٤٥‬‬
‫ﺘﺎرﻴﺦ(‪.١٩٠/١٤ ،‬‬
‫‪٥٤٦‬‬
‫ﺴﻘطت )ﻨﺎ( ﻤن اﻷﺼل‪.‬‬
‫‪٥٤٧‬‬
‫اﻷرﺠﺢ أﻨﻪ أﺒو اﻝﻘﺎﺴم ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺒﻐوي‪ ،‬ﻷﻨﻪ ورد ﻓﻲ أﻜﺜر ﻤن إﺴﻨﺎد‪.‬‬
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‫ﺴﻨن أﺒﻲ داود ‪.٢٦٩/٤‬‬
‫‪٥٤٩‬‬
‫ﺴﻨن اﻝﺘرﻤذي؛ ‪ .٦٦٠/٤‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪.٣٨١/٤٢‬‬
‫‪ ٥٥٠‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٥٢) ١١٢/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١١١/٢٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٥١٩-٥١٨/٣‬‬
‫‪&) Q‬م ‪.١٤٨٩/٣‬‬ ‫‪ Q‬ا ري ‪٨٠/٩‬؛‬ ‫‪ ٥٥١‬ا ) > ‪ ،‬ا ) ن ا ( رى‪ .٢٩٢/٨ ،‬ا ظر (ذ ك‪:‬‬
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‫وﻝد ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن‬ ‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻫﻼل اﻷزدي‪،‬‬ ‫‪.١٨١‬‬
‫اﻝﺠ ‪‬ﻤ ْﻴزي‪ ،‬وﺴﻤﻊ ﻫو ﺒﻨﻔﺴﻪ ﻤن اﻝرﻀﻲ ﺒن اﻝﺒرﻫﺎن اﻝﻤوطﺄ رواﻴﺔ أﺒﻲ ﻤﺼﻌب‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وأﺠﺎز ﻝﻪ أﺒو اﻝﺤﺴن ﺒن ﺒﻨت ُ‬
‫وﻋﻨِ َﻲ ﺒطﻠب اﻝﺤدﻴث‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ‬
‫وﻏﻴرﻩ‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر وﺠﻤﺎﻋﺔ‪ُ ،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻤﺤﻤد ﺒن اﻝﻤﺴﻠم ﺒن ﻫﻼل ﺒن اﻝﺤﺴن‬
‫]‪/٥٢‬أ[ ﺒن ﻋﺒد اﷲ اﻷزدي اﻝدﻤﺸﻘﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻤﻀر‪ ،‬أﺨﺒرﻨﺎ اﻝﻤؤﻴد ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن‬
‫ﺴﻬل‪ ،‬أﺨﺒرﻨﺎ ﺴﻌﻴد ﺒن أﺒﻲ ﻋﻤرو اﻝﺒﺨﺘري‪ ،‬أﺨﺒرﻨﺎ زاﻫر ﺒن أﺤﻤد اﻝﺴرﺨﺴﻲ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﺼﻤد اﻝﻬﺎﺸﻤﻲ‪،‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝزﻫري‪ ،‬أﺨﺒرﻨﺎ ﻤﺎﻝك‪ ،‬ﻋن زﻴد ﺒن رﺒﺎح‪ ،‬وﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﺒد اﷲ‪ ،‬ﻋن أﺒﻲ ﻋﺒد اﷲ اﻷﻏر‪،‬‬
‫ﻼ ٍة ِﻓﻴﻤﺎ ِﺴواﻩ‪ِ ،‬إﻻ‪‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺼَ َ َُ‬ ‫ﺼﻼَةٌ ﻓﻲ َﻤ ْﺴ ِﺠدي َﻫ َذا َﺨ ْﻴٌر ﻤ ْن أَْﻝف َ‬
‫ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬أن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬‬
‫ا ْﻝ َﻤ ْﺴ ِﺠ َد ا ْﻝ َﺤَرَام‪«.‬‬
‫رواﻩ اﺒن ﻤﺎﺠﺔ‪ ٥٥٣‬ﻋن أﺒﻲ ﻤﺼﻌب ﻋﻠﻰ اﻝﻤواﻓﻘﺔ‪.‬‬
‫وأﺨﺒرﻨﺎﻩ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻜذﻝك أﻨﺒﺄﻨﺎ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن‬
‫‪٥٥٤‬‬
‫ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ اﻝﻌﺒدي‪ ،‬ﻗﺎل‪ :‬ﻜﺘب‬ ‫ﻨﺎﺼر اﻝﺤﺎﻓظ‪ ،‬ﻋن اﻝﺤﺎﻓظ أﺒﻲ اﻝﻘﺎﺴم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن‬
‫إﻝﻴﻨﺎ زاﻫر ﺒن أﺤﻤد اﻝﺴرﺨﺴﻲ ﻓذﻜرﻩ‪.‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻋﻠﻲ ﺒن ﺠﻌﻔر ﺒن ﻴﺤﻴﻲ ﺒن ﻋﻤر ﺒن ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺒن ﺴوار‬ ‫‪.١٨٢‬‬
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‫ﺴﻤﻊ ﻤن اﺒن ﻤﻀر‪ ،‬واﺒن ﻋزون‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪،‬‬ ‫ﺒن ﻋﻠﻲ ﺒن أﺴﻠم اﻷﻨﺼﺎري اﺒن اﻷﺒراري أﺒو اﻝﺤﺴن اﻝﻤؤذن‪،‬‬
‫واﻝﻨﺠﻴب‪ ،‬وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث وﻗ أر ﺒﺎﻝرواﻴﺎت ﻋﻠﻰ اﻝﻜﻤﺎل أﺤﻤد ﺒن ﻋﻠﻲ ﺒن إﺒراﻫﻴم اﻝﻤﺤﻠﻲ‪ ،‬وأﺠﺎزﻩ ﺒﺈﻗراﺌﻬﺎ‪ .‬ﻤﺎت ﻓﻲ‬
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‫ﺜﺎﻤن ﻋﺸر ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
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‫ﻋﻠﻲ ﺒن ﻤﺴﻌود ﺒن ﻨﻔﻴل اﻝﻘﺎدري‪...‬‬ ‫‪.١٨٣‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٦٠) ١١٤/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢١٦/٢‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٦٩/٢٢‬؛ اﻝﺼﻔدي‪،‬‬
‫أﻋﻴﺎن اﻝﻌﺼر ‪٥٠٧-٥٠٦/٣‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٦٦/١٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٠٢-٣٠١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٨٦/١‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٩/٢‬؛ اﻝﺤﺴﻴﻨﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ ‪.٢٣/١‬‬
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‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪ .٤٥٠/١‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٦٠/٢‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٠١٢/٢‬؛ ﻤوطﺄ ﻤﺎﻝك ‪١٩٦/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪١٤٧/٢‬؛‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٢١٤/٥‬؛ ﻤﺴﻨد أﺤﻤد ‪١٥٨/٣‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.٤٥٠/١‬‬
‫‪ ٥٥٤‬ورد اﺴم إﺒراﻫﻴم ﻤﺸطوﺒﺎ ﻓﻲ اﻷﺼل ﻓﻠﻌﻠﻪ ﺨطﺄ ﻤن اﻝﻨﺎﺴﺦ‪.‬‬
‫‪ ٥٥٥‬ر< ‪ : @ 1‬ا ن <ر‪ ،‬ا درر ا ( ' ‪.(٢٦٥) ١١٧/٣‬‬
‫‪ّ ٥٥٦‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ّ ٥٥٧‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪ .‬ورد ﻓﻲ اﻝدرر ﻋﻠﻲ ﺒن ﻤﺴﻌود ﺒن ﻨﻔﻴس‪،‬‬
‫‪.(٢٩٦) ١٢٩/٣‬‬
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‫‪٥٥٩‬‬ ‫‪٥٥٨‬‬
‫اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻏرﻴب اﻝﺤدﻴث‬ ‫ﺴﻤﻊ )ﻤن(‬ ‫ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻌﺎﻝﻲ ﺒن ﺨﻀر اﻝﺘﻨوﺨﻲ‪،‬‬ ‫‪.١٨٤‬‬
‫ﻷﺒﻲ ﻋﺒﻴد‪ ،‬وﺴﻤﻊ ﻤن ﺠﻤﺎﻋﺔ آﺨرﻴن ﻜﺈﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ إﺤدى‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ ﺒﻤﻌرة اﻝﻨﻌﻤﺎن‪ ،‬وﻤﺎت ﻓﻲ راﺒﻊ ﺠﻤﺎدى اﻷوﻝﻰ ﻤن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن أﺒﻲ اﻝﻤﻌﺎﻝﻲ اﻝﺘﻨوﺨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر وأﻨﺎ أﺴﻤﻊ أﺨﺒرﻜم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﺠدي ﻷﻤﻲ اﻝﺤﺎﻓظ أﺒو طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻴﺴﻰ ﺒن‬
‫ﻴوﻨس ﺒن أﺒﻲ إﺴﺤﺎق اﻝﺴﺒﻴﻌﻲ‪ ،‬ﻋن اﺒن ﺠرﻴﺞ‪ ،‬ﻋن أﺒﻲ اﻝزﺒﻴر‪ ،‬ﻋن ﺠﺎﺒر ﺒن ﻋﺒد اﷲ ]‪/٥٢‬ب[ اﻷﻨﺼﺎري‪ ،‬ﻗﺎل‪ :‬ﻗﺎل‬
‫س‪َ ،‬وَﻻ َﻋﻠَﻰ ا ْﻝ ُﻤ ْﻨﺘَ ِﻬ ِب‪َ ،‬وَﻻ َﻋﻠَﻰ اْﻝ َﺨﺎﺌِ ِن ﻗَ ْ‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﻝَ ْﻴ َس َﻋﻠَﻰ ا ْﻝ ُﻤ ْﺨﺘَِﻠ ِ‬
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‫طﻊٌ‪«.‬‬
‫‪٥٦٣‬‬ ‫‪٥٦٢‬‬
‫ﻜﻼﻫﻤﺎ ﻋن ﻋﻴﺴﻰ ﺒن ﻴوﻨس ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ‬ ‫ﻋن ﻋﻠﻲ ﺒن َﺨ ْﺸَرم‬ ‫رواﻩ أﺒو داود‪ ٥٦١‬ﻋن ﻨﺼر ﺒن ﻋﻠﻲ‪ ،‬واﻝﺘرﻤذي‬
‫ﻋﺎﻝﻴﺎ‪ .‬ﻗﻠت‪" :‬وﺘﺎﺒﻌﻪ اﻝﻤﻐﻴرة ﺒن ﻤﺴﻠم‪ ،‬ﻋن أﺒﻲ اﻝزﺒﻴر‪ ،‬وﻗﺎل أﺒو داود‪ :‬ﻝم ﻨﺴﻤﻌﻪ ﻤن اﺒن ﺠرﻴﺞ ﻤن أﺒﻲ اﻝزﺒﻴر‪ ،‬ﺒﻠﻐﻨﻲ‬
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‫رواﻩ ﺠﻤﺎﻋﺔ ﻋن اﺒن ﺠرﻴﺞ ﻓﻠم ﻴﻘل أﺤﻤد‬ ‫ﻋن أﺤﻤد ﺒن ﺤﻨﺒل أﻨﻪ ﻗﺎل إﻨﻤﺎ ﺴﻤﻌﻪ ﻤن ﻴﺎﺴﻴن اﻝزﻴﺎت‪ ،‬وﻗﺎل اﻝﻨﺴﺎﺌﻲ‪:‬‬
‫ﻤﻨﻬم ﻋﻨﻪ ﺤ ‪‬دﺜﻨﻲ أﺒو اﻝزﺒﻴر‪".‬‬
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‫ﻋﻠﻲ ﺒن ﻴوﻨس ﺒن أﺤﻤد اﻝﺨﺜﻌﻤﻲ‪...٥٦٥‬‬ ‫‪.١٨٥‬‬
‫ﻤن اﺴﻤﻪ ﻋﻤر‬

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‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ أﻤﺎﻝﻲ اﺒن‬ ‫ﻤﻔرج اﻝﺸطﻨوﻓﻲ‪،‬‬
‫ﻋﻤر ﺒن ﺤﺴﻴن ﺒن ﻤﻜﻲ ﺒن ّ‬ ‫‪.١٨٦‬‬
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‫ﻤﻠﺔ واﻝﻌﻠم ﻷﺒﻲ ﺨﺜﻴﻤﺔ‪ ،‬وﻏﻴر ذﻝك‪...‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٠١) ١٣٣/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٤٩-١٤٨/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٤٨/٢‬‬
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‫ﺴﻘطت ﻜﻠﻤﺔ "ﻤن" ﻤن اﻷﺼل ﺴﻬوا‪.‬‬
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‫اﻝﻤﻨﺘﻬب‪ :‬اﻝذي ﻴﺄﺨذ ﻤﺎ ﻻ ﻴﺠوز ﻝﻪ ﻗﻬ ار وظﻠﻤﺎ‪.‬‬
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‫ﺴﻨن أﺒﻲ داود ‪.١٣٨/٤‬‬
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‫ﺴﻨن اﻝﺘرﻤذي ‪.٥٢/٤‬‬
‫‪ ٥٦٣‬ورد ﻓﻲ اﻷﺼل )ﺤزﻤﻲ( واﻝﺼﺤﻴﺢ ﻤﺎ أﺜﺒﺘﻨﺎﻩ‪.‬‬
‫‪ ) ٥٦٤‬ن ا ) > ‪.٨٩/٨‬‬
‫‪ ٥٦٥‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪ّ ٥٦٦‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ٥٦٧‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٨٠) ١٦٠/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝواﻓﻴﺎت‪٣٣-٣٢/٢ ،‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪.٣٩٥/١‬‬
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‫ﺘوﻓﻲ ﻓﻲ ﻝﻴﻠﺔ اﻝﺠﻤﻌﺔ ﻤﺴﺘﻬل ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﺤﺴﻴن إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻤﻨﻌم اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﻤﺒﺎرك ﺒن اﻝﻤﺒﺎرك ﺒن‬
‫ﻫﺒﺔ اﷲ ﺒن اﻝﻤﻌطوش‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو اﻝﺒرﻜﺎت ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻤﺒﺎرك ﺒن أﺤﻤد اﻷﻨﻤﺎطﻲ‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﺎﻝﻴﺎ أﺒو‬
‫اﻝﻨون ﺒن إﺒ ارﻫﻴم اﻝﻌﺴﻘﻼﻨﻲ إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﻨﺠﺎر‪ ،‬ﻜذﻝك أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل‬
‫ﻤﺤﻤد ﺒن ﻨﺎﺼر اﻝﺤﺎﻓظ‪ ،‬وأﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒﻴد اﷲ ﺒن اﻝزاﻏوﻨﻲ‪ ،‬واﻝﻤﺒﺎرك اﻝﺸﻬرزوري أﺒو اﻝﻜرم إﺠﺎزة ﻤﻨﻬم‪ ،‬ﻗﺎﻻ‪:‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻫزارﻤرد اﻝﺨطﻴب‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻜﺜﻴر اﻝﻜﻨﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒو اﻝﻘﺎﺴم ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﺜﻴﻤﺔ زﻫﻴر ﺒن ﺤرب‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ‪ ،‬ﻋن‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋَﻠ ْﻴ ِﻪ‬ ‫ِ ‪ِ‬‬
‫ﻴث َﻋ ْن َر ُﺴول اﻝﻠﻪ َ‬ ‫َن أ ََﺒﺎ ُﻫ َرْﻴَرةَ ُﻴ ْﻜﺜُِر اْﻝ َﺤ ِد َ‬ ‫اﻝزﻫري‪ ،‬ﻋن اﻷﻋرج‪ ،‬ﺴﻤﻌت أﺒﺎ ﻫرﻴرة ﻴﻘول‪ِ :‬إ‪‬ﻨ ُﻜ ْم ﺘَْزُﻋ ُﻤ َ‬
‫ون أ ‪‬‬
‫ون َﻴ ْﺸ َﻐﻠُﻬُم‬ ‫ﺎن اْﻝﻤﻬ ِ‬ ‫َﺨ ُدم رﺴو َل اﻝﻠ‪ِ ‬ﻪ ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م ﻋﻠَﻰ ِﻤ ْل ِء ﺒ ْ ِ‬ ‫ِ ِ‬ ‫َو َﺴﻠ‪َ ‬م َواﻝﻠ‪‬ﻪُ اْﻝ َﻤ ْو ِﻋ ُد ُﻜ ْﻨ ُ‬
‫ﺎﺠ ُر َ‬ ‫طﻨﻲ َو َﻜ َ ُ َ‬ ‫َ‬ ‫ُ َ َََ َ‬ ‫َ‬ ‫ت َر ُﺠ ًﻼ ﻤ ْﺴﻜ ًﻴﻨﺎ أ ْ ُ َ ُ‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م‪َ » :‬ﻤ ْن َﻴ ْﺒ ُﺴ ْ‬
‫ط‬ ‫‪ِ‬‬
‫ﺎل َر ُﺴو ُل اﻝﻠﻪ َ‬ ‫ﺎم َﻋﻠَﻰ أ َْﻤ َو ِاﻝ ِﻬم ﻓَﻘَ َ‬ ‫ِ‬
‫ﺼ ُﺎر َﻴ ْﺸ َﻐﻠُﻬُم اْﻝﻘ َﻴ ُ‬‫ت ْاﻷ َْﻨ َ‬ ‫َﺴوا ِ‬
‫ق َو َﻜ َﺎﻨ ْ‬ ‫ق ﻓﻲ ْاﻷ ْ َ‬
‫ﺼ ْﻔ ُ ‪ِ ٥٦٩‬‬ ‫اﻝ ‪‬‬
‫ﻴت َﺸ ْﻴ ًﺌﺎ َﺴ ِﻤ ْﻌﺘُﻪُ َﺒ ْﻌ ُد‪.‬‬
‫ﻀ َﻤ ْﻤﺘُ َﻬﺎ ِإﻝَ ‪‬ﻲ ﻓَ َﻤﺎ َﻨ ِﺴ ُ‬ ‫ِ‬
‫ﻀﻰ َﺤدﻴﺜَﻪُ ﺜُ‪‬م َ‬ ‫ت ﺜَ ْوﺒِﻲ َﺤﺘ‪‬ﻰ ﻗَ َ‬ ‫طُ‬ ‫ﺜَ ْوَﺒﻪُ َﻓﻠَ ْن َﻴ ْﻨ َﺴﻰ َﺸ ْﻴ ًﺌﺎ َﺴ ِﻤ َﻌﻪُ ِﻤﻨ‪‬ﻲ‪ «.‬ﻓََﺒ َﺴ ْ‬
‫‪٥٧٠‬‬
‫ﻋن أﺒﻲ ﺨﺜﻴﻤﺔ ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫]‪/٥٣‬أ[‬
‫ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻤﻨﺼور ﺒن‬ ‫‪.١٨٧‬‬
‫‪٥٧١‬‬
‫ﻋزون‪ ،‬واﺒن رﺸﻴق‪ ،‬وﺴﻤﻊ‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ ،‬واﺒن ّ‬ ‫ﺤﻴدر اﻝﺠزري أﺒو ﻤﺤﻤد ﺸرف اﻝدﻴن اﻝﺼوﻓﻲ اﻝﺨﻴﺎط‪،‬‬
‫‪٥٧٢‬‬
‫ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺴﺎﺒﻊ‬ ‫ﻤن اﻝﻨﺠﻴب ﻋﺒد اﻝﻠطﻴف ﻤﺸﻴﺨﺘﻪ اﻝﺼﻐرى‪ ،‬وﻤﺸﻴﺨﺔ اﺒن ﻜﻠﻴب‪.‬‬
‫‪٥٧٣‬‬
‫ﻋﺸر ﺸﻌﺒﺎن ﻤن ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٥٧٤‬‬
‫ﻋﻤر ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻫﻼل اﻷزدي‪،‬‬ ‫‪.١٨٨‬‬
‫وﻝد ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن ﻤظﻔر ﺒن ﻋﻤر اﻝﺠزري‪ ،‬وأﺒﻲ اﻝﻌﺒﺎس ﻤزﻤل ﺒن ﻤﺤﻤد اﻝﻤﺎﻝﺴﻴﻨﻲ‪ ،‬وﻤﺤﻤد‬
‫‪٥٦٩‬‬
‫اﻝﺼﻔق‪ :‬اﻝﺘﺒﺎﻴﻊ‪ .‬ﻝﺴﺎن اﻝﻌرب‪.٢٠٠/١٠ ،‬‬
‫‪٥٧٠‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٩٣٩/٤‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪.١٣٤/١٣‬‬
‫‪٥٧١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٢٤٤/٢‬‬
‫‪٥٧٢‬‬
‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط ﻤﺤﻤد ﻤرﺘﻀﻰ اﻝزﺒﻴدي‪" :‬ﻗﻠت وﺴﻤﻊ ﻋﻠﻰ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ".‬وﻫذا ﻨﻘﻼ ﻋن‬
‫ﺘرﺠﻤﺘﻪ اﻝواردة ﻓﻲ ذﻴل اﻝﺘﻘﻴﻴد‪.‬‬
‫‪٥٧٣‬‬
‫‪٥٧٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٠١) ١٧١/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٣١٨/٢٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٣٩/٣‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٧٣/٢‬‬
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‫اﻝﻌ َﺸراء‪ ٥٧٥‬ﺠﻤﻊ ﺘﻤﺎم‪،‬‬
‫ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ اﻝﻴﺴر اﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث اﻝﺠﺼﺎص‪ ،‬وﻤﺴﻨد أﺒﻲ ُ‬
‫وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﻤﺎت ﻓﻲ ﺤﺎدي ﻋﺸر رﺠب ﻤن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻫﻼل إذﻨﺎ‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﺒرﻜﺎت ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن‬
‫اﻝﻤﺴﻠم اﻝﺴﻠﻤﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﻤﺤﻤد اﻝرازي‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝرﺒﻌﻲ‪ ،‬أﺨﺒرﻨﺎ اﺒن أﺒﻲ داود‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫أﺒﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﻤرو اﻝرازي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻗﻴس‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻤﺎد ﺒن ﺴﻠﻤﺔ‪ ،‬ﻋن أﺒﻲ اﻝﻌﺸراء‪ ،‬ﻋن أﺒﻴﻪ‪،‬‬
‫ﻗﺎل‪ُ :‬ﺴ ِﺌ َل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻋن اﻝﻌﺘﻴرة ﻓﺤﺴﻨﻬﺎ‪.‬‬
‫أﺨﺒرﻨﺎﻩ أﻋﻠﻰ ﻤن ﻫذا ﺒدرﺠﺘﻴن أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إذﻨﺎ‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬أﻨﺒﺄﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن‬
‫ﺒن ﻋﻔﻴف‪ ،‬أﺨﺒرﻨﺎ ﻤﻨﺼور ﺒن ﺨﺎﻝد اﻝذﻫﻠﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﻤﺤﻤد ﺒن ﺒﻜر ﺒن ﻋﺒد اﻝرزاق‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو داود ﺴﻠﻴﻤﺎن ﺒن‬
‫اﻷﺸﻌث اﻝﺴﺠﺴﺘﺎﻨﻲ ﻓذﻜرﻩ‪.‬‬
‫‪٥٧٦‬‬
‫ﻜﻤﺎ ﺴﻘﻨﺎﻩ‪.‬‬ ‫ﺘﻔرد ﺒﻪ أﺒو داود‬
‫ّ‬
‫ﻋﻤر ﺒن ﻋﺒﻴد اﷲ ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن اﻝﺸﻴﺦ أﺒﻲ ﻋﻤر اﻝﻤﻘدﺴﻲ ﻋز اﻝدﻴن اﺒن اﻝﻜﻤﺎل‬ ‫‪.١٨٩‬‬
‫‪٥٧٧‬‬
‫ﺤﻀر ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن اﻝﻔرات‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن أﺒﻲ ﻋﻤر‪ ،‬واﻝﻔﺨر‬ ‫اﻝﻤﺎوردي‪،‬‬
‫اﻝﻤﺤﺴن وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ّ .‬‬

‫ﺨرج ﻝﻪ اﺒن ﺴﻌد ﻤﺸﻴﺨﺔ‪ ،‬وﺤﺞ ﻤرات‪ ،‬وﻜﺎﻨت‬ ‫ّ‬ ‫ﻋﻠﻲ‪ ،‬وأﺒﻲ ﺒﻜر اﻝﻬروي‪ ،‬وﻓﺎطﻤﺔ ﺒﻨت اﻝﻤﻠك‬
‫وﻓﺎﺘﻪ ﻓﻲ ﺜﺎﻝث ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٣‬ب[‬
‫‪٥٧٨‬‬
‫ﺴﻤﻊ ﻤن ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ‬ ‫اﻝﻌﺘﺒﻲ اﻝﻘرﺸﻲ‪،‬‬
‫ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻋﺜﻤﺎن ﺒن ﺴﻌﻴد ُ‬ ‫‪.١٩٠‬‬
‫ﻤﻨﺼور ﺒن ﺴﻠﻴم‪ ،‬وﺠزء ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ‪ ،‬واﻝدﻋﺎء ﻝﻠﻤﺤﺎﻤﻠﻲ‪ ،‬واﻝﺘوﻜل ﻻﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬وﺤدﻴث ﻤﻨﺼور ﺒن ﻋﻤﺎر‪،‬‬
‫وﺒﻌض اﻝﺸﻜر ﻻﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬وﺴﻤﻊ ﻤن أﺒﻲ ﺒﻜر اﻝﺴﻔﺎﻗﺴﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث ﻗدﻴﻤﺎ‪ .‬ﻤﺎت ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ‬
‫‪٥٧٩‬‬
‫ﻤﺎﺌﺔ‪ ،‬وﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﻓﻲ ﺴﺎدس ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪...‬‬
‫‪٥٨٠‬‬
‫ﻋﻴﺴﻰ ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﻋﺴﺎﻜر ﺒن ﺴﻌد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻴم ﺒن ﻤﻜﺘوم‪،‬‬ ‫‪.١٩١‬‬
‫‪ ٥٧٥‬أ و ا )م ا رازي‪ ،‬و@ ) ' ‪.١٠٢٣/٤١٤‬‬

‫‪ ) ٥٧٦‬ن أ داود ‪.٤/١‬‬
‫‪ ٥٧٧‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤١١) ١٧٥-١٧٤/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٧٧/٢‬‬
‫‪٥٧٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٦٢) ١٩١/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٦٤/٦‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٧/٢٣‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٥٠/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٦٩/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٣١٠/١٤‬‬
‫‪٥٧٩‬‬
‫‪٥٨٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٩٧) ٢٠٤/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٨٤-٣٨٣/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٦٣-٢٦٢/٢‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫اﻝﻌﺒر ‪١٢٣/٤‬؛ اﺒن ﻓﻬد‪ ،‬ﻝﺤظ اﻷﻝﺤﺎظ ‪٧٦/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣١٩-٣١٥‬‬
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‫اﻝﺤﻨﺎﺌﻴﺎت‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن ﻋﻠﻲ ﺒن اﻷوﺤد‪،‬‬
‫ّ‬ ‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻴﺴر اﻝرﺤﻠﺔ ﻝﻠﺨطﻴب‪ ،‬وﺠزء اﻝﻜوﻓﻲ‪ ،‬وﻋﺎﺸر‬
‫واﻝﻤﺠد ﺒن ﻋﺴﺎﻜر‪ ،‬وأﺒﻲ ﺒﻜر اﻝﻌﺎﻤري‪ ٥٨١،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ذي‬
‫‪٥٨٢‬‬
‫اﻝﻘﻌدة ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٥٨٣‬‬
‫ﺤﻀرت ﻋﻠﻰ اﺒن‬ ‫ﻋﺎﺌﺸﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ اﻝﻤدﻋوة ﺴت اﻝﻌرب‪،‬‬ ‫‪.١٩٢‬‬
‫ﻋﻼّق اﻵﺒﺎء واﻷﺒﻨﺎء ﻝﻠﻤﻨﺠﻨﻴﻘﻲ‪ ،‬وﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﺴﻤﻌت ﻤن اﻝﻨﺠﻴب‪ ،‬واﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دﺜت‪ .‬وﻤوﻝدﻫﺎ‬
‫‪٥٨٤‬‬
‫ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻴت ﻤﺴﺘﻬل رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫اﻝﻐﻴن‬
‫‪٥٨٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻓﻀﺎﺌل ﺸﻌﺒﺎن ﻻﺒن‬ ‫ُﻏ ُﻠﺒك ﺒن ﻋﺒد اﷲ اﻝﺨزﻨداري اﻝﺒدري‪،‬‬ ‫‪.١٩٣‬‬
‫اﻷﺨﻀر‪ ،‬واﻝﺜﺎﻝث ﻤن أﺒدال اﻝﻨﺠﻴب‪ ،‬وﻤن ﻤﺴﻨد أﺤﻤد‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻌز وﻏﻴرﻩ‪ .‬ﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة‬
‫ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٤‬أ[‬
‫اﻝﻔﺎء‬
‫‪٥٨٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم اﻷول ﻤن‬ ‫ﻓﺎرس ﺒن أﺒﻲ ﻓراس اﻝﺠﻌﺒري أﺒو ﻤﺤﻤد اﻝدﻻل‪،‬‬ ‫‪.١٩٤‬‬
‫‪٥٨٧‬‬
‫واﻝﻤﺸﻴﺨﺔ اﻝظﺎﻫرﻴﺔ‪ ،‬وﻤن ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻨﺎﺼﺢ‬ ‫ﺤدﻴث أﺒﻲ ﺒﻜر ﺒن ﻨﺠﻴﺢ‪ ،‬واﻷول ﻤن ﺤدﻴث اﻝدﻴر ﻋﺎﻗوﻝﻲ‪،‬‬
‫وﻏﻴرﻩ‪ .‬ﻤﺎت ﻓﻲ ﺜﺎﻤن ﻋﺸرﻴن ﺸﻌﺒﺎن ﻤن ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻓﺎرس اﻝﺠﻌﺒري وﻏﻴرﻩ إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺤﻤزة ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن‬
‫اﻝﺤﺴﻴن اﻝﻤوازﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﺠدي‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺘﻤﻴﻤﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﻀﻲ أﺒو ﺒﻜر ﻴوﺴف‬
‫ﺒن اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻴﻌﻠﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﺎد ﺒن ﻤوﺴﻰ اﻝﺨﺘﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻘﺎﺴم ﺒن ﻤﺎﻝك‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﻴوب ﺒن ﻋﺎﺌذ اﻝطﺎﺌﻲ‪ ،‬ﻋن‬
‫د ن ) ن ا " ري‪.‬‬ ‫‪ ; ٥٨١‬د ‪ J‬ن‬

‫‪ّ ٥٨٢‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٥٨٣‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٠٨٩) ٢٣٧/٢‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٨٠/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٥٠-٢٤٩/١‬؛ اﻝزرﻜﻠﻲ‪،‬‬
‫اﻷﻋﻼم ‪.٢٤٠/٣‬‬
‫‪٥٨٤‬‬
‫‪٥٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٢٧) ٢١٨/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٦٥/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪ .٣٧٨/١‬ﺠﺎء ﻓﻲ اﻝدرر أﻨﻪ‬
‫ﻤﺎت ﻓﻲ رﻤﻀﺎن أو ﺸوال ﺴﻨﺔ ‪ ،١٣٤١/٧٤١‬وﺠﺎء ﻓﻲ ذﻴل اﻝﺘﻘﻴﻴد أﻨﻪ ﻤﺎت ﻓﻲ ﺸوال ﺴﻨﺔ ‪ ،٧٤١‬وورد ﻓﻲ اﻝوﻓﻴﺎت أﻨﻪ ﻤﺎت ﻓﻲ رﻤﻀﺎن‬
‫ﺴﻨﺔ ‪.٧٤١‬‬
‫‪٥٨٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٣٢) ٢١٩/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٥/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٠٠-٩٩/٢‬؛‬
‫‪٥٨٧‬‬
‫أﺒو ﻴﺤﻴﻰ ﻋﺒد اﻝﻜرﻴم اﺒن اﻝﻬﻴﺜم اﻝﻤﺤدث اﻝﺒﻐدادي‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪ .٨٩١/٢٧٨‬اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٣٩٠-٣٨٩/٢٠‬‬
‫‪189‬‬
‫ِ‬ ‫ﻼةَ َﻋَﻠﻰ ِﻝ َﺴ ِ‬ ‫‪‬‬
‫ﺎن َﻨﺒِ ‪‬ﻴ ُﻜ ْم ﻓﻲ ا ْﻝ َﺤ َ‬
‫ﻀ ِر‬ ‫ﺼ َ‬ ‫ﺒﻜﻴر ﺒن اﻷﺨﻨس‪ ،‬ﻋن ﻤﺠﺎﻫد‪ ،‬ﻋن اﺒن ﻋﺒﺎس‪ ،‬ﻗﺎل‪ِ :‬إ ‪‬ن اﻝﻠ َﻪ َﻋ‪‬ز َو َﺠ ‪‬ل َﻓَر َ‬
‫ض اﻝ ‪‬‬
‫‪‬ﻔ ِر رْﻜﻌﺘَ ْﻴ ِن‪ ،‬وِﻓﻲ اْﻝ َﺨو ِ‬
‫ف َرْﻜ َﻌ ًﺔ‪.‬‬ ‫ْ‬ ‫َ‬ ‫أ َْرَﺒ ًﻌﺎ‪َ ،‬وِﻓﻲ اﻝﺴ َ َ َ‬
‫‪٥٨٩‬‬ ‫‪٥٨٨‬‬
‫ﻋن ﻴﻌﻘوب‬ ‫ﻓﻲ ﺼﺤﻴﺤﻪ ﻋن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ ﺸﻴﺒﺔ وﻋﻤرو ﺒن ﻤﺤﻤد اﻝﻨﺎﻗد‪ ،‬واﻝﻨﺴﺎﺌﻲ‬ ‫أﺨرﺠﻪ ﻤﺴﻠم‬
‫ﺒن ﻤﺎﻫﺎن ﺜﻼﺜﺘﻬم ﻋن اﻝﻘﺎﺴم ﺒن ﻤﺎﻝك ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻬﻤﺎ‪.‬‬
‫‪٥٩٠‬‬
‫وﻝدت‬ ‫ﻓﺎطﻤﺔ ﺒﻨت اﻝﻌز إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ‪،‬‬ ‫‪.١٩٥‬‬
‫ﺤدث ﻋﻨﻬم ﻓﻲ اﻝدﻨﻴﺎ‪،‬‬
‫ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وأﺠﺎز ﻝﻬﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻬﺎدي‪ ،‬وﺨطﻴب ﻤردا ﻓﻜﺎﻨت آﺨر ﻤن ّ‬
‫وﺴﻤﻌت ﻤن إﺒراﻫﻴم ﺒن ﺨﻠﻴل ﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر‪ ،‬وﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء )اﺒن(‪ ٥٩١‬اﻝﻔرات وﺠزء اﺒن ﻋرﻓﺔ واﻨﺘﺨﺎب‬
‫‪٥٩٢‬‬
‫ﻤﺎﺘت ﻓﻲ ﺸوال ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ وﻫﻲ آﺨر ﻤن ﻜﺎن ﺒﻴﻨﻬﺎ وﺒﻴن اﻝﺴ‪‬ﻠﻔﻲ وﺸﻬدة واﺤد‬ ‫اﻝطﺒراﻨﻲ ﻻﺒﻨﻪ‪،‬‬
‫ﺒﺈﺠﺎزﺘﻴن‪.‬‬
‫‪٥٩٤‬‬ ‫‪٥٩٣‬‬
‫إﺠﺎزة‪ ،‬أن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم أﺨﺒرﻫم‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن أﺒﻲ اﻝﻔﺘﺢ‬ ‫ﻓﺎطﻤﺔ ﺒﻨت اﻝﻌز إﺒراﻫﻴم وﻏﻴرﻫﺎ‬ ‫أﺨﺒرﺘﻨﺎ‬
‫اﻵﺠري‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺒﻲ طﺎﻝب‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن‬
‫ﺒن ﻤﻜﻲ ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺤﺎﺴب‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﺎﻓظ ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ‬
‫آﺨرﻴن‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺼﻔﺎر‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ ﺒن ﺒرﻴد اﻝﻌﺒدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴوﻨس ﺒن ﻤﺤﻤد اﻝﻤؤدب‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻤﺤﻤد ﺒن‬
‫‪٥٩٦‬‬
‫ام‪...٥٩٥«.‬‬ ‫ِ‬ ‫ِ‬
‫َﺴ َﻜ َر َﻜﺜ ْﻴ ُرﻩُ ﻓَ َﻘﻠ ْﻴﻠُﻪُ َﺤَرٌ‬
‫إﺴﺤﺎق‪ ،‬ﻋن ﻨﺎﻓﻊ‪ ،‬ﻋن اﺒن ﻋﻤر ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻤﺎ أ ْ‬
‫‪٥٩٧‬‬
‫]‪/٥٤‬ب[‪...‬‬
‫]‪/٥٥‬أ[‬
‫‪٥٨٨‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٤٧٩/١‬‬
‫‪٥٨٩‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪ .١١٩/٣‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪.٦٦/٤‬‬
‫‪٥٩٠‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٣٦) ٢٢٠/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت‪٣٦/٢ ،‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٦٠٧-٦٠١‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٢٦/٤‬‬
‫‪٥٩١‬‬
‫‪٥٩٢‬‬
‫ﻫو أﺒﻲ ذر ﻋﻠﻰ اﺒن ﻓﺎرس‪.‬‬
‫‪٥٩٣‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ "أﺨﺒرﻨﺎ" واﻝﺼﺤﻴﺢ ﻤﺎ أﺜﺒﺘﻪ‪.‬‬
‫‪٥٩٤‬‬
‫ﺠﺎء ﻓﻲ اﻝﻤﺨطوطﺔ "وﻏﻴرﻩ" واﻝﺼﺤﻴﺢ ﻤﺎ أﺜﺒﺘﻪ‪.‬‬
‫‪٥٩٥‬‬
‫اﻨظر ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺴﻨن اﻝﺘرﻤذي ‪٢٩٢/٤‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٣٠٠/٨‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١١٢٤/٢‬؛ ﺴﻨن أﺒﻲ داود ‪٣٢٧/٣‬؛ ﻤﺴﻨد أﺤﻤد‬
‫‪.٥١/٢٣‬‬
‫‪٥٩٦‬‬
‫ّﺒﻴض اﻝﻤﺼﻨف وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٥٩٧‬‬
‫ﺼﻔﺤﺔ ﻓﺎرﻏﺔ ﺘﻤﺎﻤﺎ‪.‬‬
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‫اﻝﺘﺎﺴﻊ ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫‪٥٩٨‬‬
‫‪...‬‬
‫]‪/٥٥‬ب[‬
‫‪٥٩٩‬‬
‫وﻝدت ﻓﻲ ﺤدود‬ ‫ﻓﺎطﻤﺔ ﺒﻨت ﻋﺒد اﻝداﺌم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺒن ﻴﻌﻤر اﻝﻤﻘدﺴﻲ‪،‬‬ ‫‪.١٩٦‬‬
‫ﺴﻨﺔ ﺘﺴﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬ﺤﻀرت ﻋﻠﻰ ﺠ ‪‬دﻫﺎ أﺤﻤد ﺠزء اﺒن اﻝﻔرات‪ ،‬وﺴﻤﻌت ﻤﻨﻪ ﺠزء أﻴوب‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‬
‫واﻝﻤﺸﻴﺨﺔ وأرﺒﻌﻴن اﻵﺠري‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻌت أﻴﻀﺎ ﻤن اﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن واﺒن أﺨﻴﻪ اﻝﻌز إﺒراﻫﻴم‪ ،‬واﻝﻔﺨر ﻋﻠﻲ‪،‬‬
‫واﺒن اﻝﻜﻤﺎل وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دﺜت‪ .‬ﻤﺎﺘت ﻓﻲ ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﺘﻨﺎ ﻓﺎطﻤﺔ ﺒﻨت ﻋﺒد اﻝداﺌم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠدي‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ ﺠدي ﻋﻠﻲ‬
‫ﺒن اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻴﻌﻠﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‬
‫اﻝﺨواص‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺒﻘﻴﺔ ﺒن اﻝوﻝﻴد‪ ،‬ﻋن اﻝوﻀﻴن ﺒن ﻋطﺎء‪ ،‬ﻋن ﻤﺤﻔوظ ﺒن ﻋﻠﻘﻤﺔ‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺎﺌذ‪ ،‬ﻋن ﻋﻠﻲ‬
‫ﺎﻤ ِت‬ ‫ﺒن أﺒﻲ طﺎﻝب رﻀﻲ اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬إﻨﻤﺎ ا ْﻝ َﻌ ْﻴ ُن ِو َﻜ ُ‪ِ ٦٠١ ِ ٦٠٠‬‬
‫ﺎء اﻝﺴ‪‬ﻪ َﻓﺈ َذا َﻨ َ‬
‫‪٦٠٢‬‬
‫ق ا ْﻝ ِو َﻜ ُ‬
‫ﺎء‪«.‬‬ ‫طﻠَ َ‬
‫اﺴﺘَ ْ‬
‫ا ْﻝ َﻌ ْﻴ ُن ْ‬
‫ﻋن ﺤﻴوة ﺒن ﺸرﻴﺢ وﻏﻴرﻩ‪ ،‬واﺒن ﻤﺎﺠﺔ‪ ٦٠٤‬ﻋن ﻤﺤﻤد ﺒن ﻤﺼﻔﻰ‪ ،‬ﻜﻠﻬم ﻋن ﺒﻘﻴﺔ ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻬﻤﺎ‪.‬‬ ‫‪٦٠٣‬‬
‫رواﻩ أﺒو داود‬
‫أﺨت ﺨدﻴﺠﺔ اﻝﻤﺘﻘدﻤﺔ‪ ٦٠٦،‬ﺤﻀرت ﻋﻠﻰ‬ ‫‪٦٠٥‬‬

‫ﻓﺎطﻤﺔ ﺒﻨت ﻓﺨراور ﺒن ﻤﺤﻤد ﺒن ﻓﺨراور‪،‬‬ ‫‪.١٩٧‬‬
‫‪٦٠٨‬‬ ‫‪٦٠٧‬‬
‫ﻋﻼق ﺠزء اﻝﺒطﺎﻗﺔ‪ ،‬وﻋﻠﻰ اﺒن ﻋزون اﻝﺠﻤﻌﺔ‬ ‫وﻋﻠﻰ )ا(ﺒن‬ ‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف اﻝﻤﻨﺒﺠﻲ ﺠزء اﺒن ﺜرﺜﺎل‪،‬‬
‫ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬واﻝﻨﺎﺴﺦ واﻝﻤﻨﺴوخ ﻻﺒن ﺜﺎﺒت اﻝﻨﺤوي‪ ،‬وﺴﻤﻌت ﻤن آﺨرﻴن‪ ،‬وﺤ ‪‬دﺜت‪ .‬ﻤﺎﺘت ﻓﻲ ﻨﺼف ﺸوال ﺴﻨﺔ ﺜﻼث‬
‫‪٦١٠‬‬
‫وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...٦٠٩.‬‬
‫‪٥٩٨‬‬
‫‪٥٩٩‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٥٠) ٢٢٣/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٨٦/٢‬‬
‫ِ‬
‫اﻝوﻜﺎء‪ :‬اﻝﺨﻴط اﻝذي ﺘﺸد ﺒﻪ اﻝﺼرة واﻝﻜﻴس وﻏﻴرﻫﻤﺎ‪.‬‬ ‫‪٦٠٠‬‬
‫‪٦٠١‬‬
‫اﻝﺴﻪ‪ :‬ﺤﻠﻘﺔ اﻝدﺒر‪.‬‬
‫‪٦٠٢‬‬
‫اﺴﺘطﻠق‪ :‬اﻨﺤل‪.‬‬
‫‪٦٠٣‬‬
‫ﺴﻨن أﺒﻲ داود ‪.٥٢/١‬‬
‫‪٦٠٤‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪.١٦١/١‬‬
‫‪٦٠٥‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٦٧) ٢٢٧-٢٢٦/٣‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٦٢٠-٦١٦‬‬
‫‪٦٠٦‬‬
‫اﻨظر اﻝﺘرﺠﻤﺔ رﻗم ‪.٩٥‬‬
‫‪ ٦٠٧‬أﺒو اﻝﺤﺴن‪ :‬أﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن أﺤﻤد ﺒن ﺤﺎﻤد اﻝﺒﻐدادي‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ ‪.١٠١٨/٤٠٨‬‬
‫‪ ) ٦٠٨‬طت ا ف ن ا ل ) وا‪.‬‬
‫‪ ٦٠٩‬ﺠﺎء ﻓﻲ اﻝدرر اﻝﻜﺎﻤﻨﺔ‪" :‬وﻝدت ﺴﻨﺔ ‪ ١٢٥٩/٦٥٨‬ﻫـ‪".‬‬
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‫‪٦١١‬‬
‫ﺴﻤﻌت ﻤن‬ ‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺒﻜري اﻝﻤﻠﻘﺒﺔ ﺒﺴت اﻝﻔﻘﻬﺎء‪،‬‬ ‫‪.١٩٨‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﻼق ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﻨﺴﺨﺔ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻌت أﻴﻀﺎ ﻤن اﻝﻨﺠﻴب‬
‫‪٦١٢‬‬
‫اﻝﺤراﻨﻲ‪...‬‬
‫ﻤوﻝدﻫﺎ ﻓﻲ ﻨﺼف ﺸﻌﺒﺎن ﺴﻨﺔ ﺨﻤس وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻴت ﻓﻲ راﺒﻊ ﻋﺸر رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ‬
‫)ﻤﺎﺌﺔ(‪.٦١٣‬‬
‫أﺨﺒرﺘﻨﺎ ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺒﻜري اﻝﻔﻴوﻤﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ]‪/٥٦‬أ[ ﻋﺒد اﻝواﺤد ﺒن‬
‫ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن ﻋﻠﻲ ﺒن ﻤﺴﻌود‪ ،‬أﺨﺒرﻨﺎ ﻤرﺸد ﺒن ﻴﺤﻴﻰ ﺒن اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن رﺒﻴﻌﺔ اﻝﺘﻤﻴﻤﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺴن ﺒن رﺸﻴق اﻝﻌﺴﻜري‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺴﻼم اﻝﺴراج‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺼﺎﻝﺢ ﻋﺒد اﷲ ﺒن ﺼﺎﻝﺢ ﻜﺎﺘب اﻝﻠﻴث‪،‬‬
‫ﺤ ‪‬دﺜﻨﻲ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬ﻋن اﺒن ﺸﻬﺎب‪ ،‬ﻋن ﻋﺎﻤر ﺒن ﺴﻌد‪ ،‬ﻋن أﺒﻴﻪ أﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪:‬‬
‫َﺠ ِل َﻤ ْﺴﺄَﻝَﺘِ ِﻪ‪«.‬‬
‫ﻴن َﻓ ُﺤ‪‬رَم َﻋﻠَ ْﻴ ِﻬ ْم ِﻤ ْن أ ْ‬ ‫ِِ‬ ‫ٍ‬
‫َل َﻋ ْن َﺸ ْﻲء ﻝَ ْم ُﻴ َﺤ‪‬رْم َﻋﻠَﻰ اْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫ﻴن ُﺠ ْرًﻤﺎ َﻤ ْن َﺴﺄ َ‬ ‫ِِ‬ ‫ظم ا ْﻝﻤﺴِﻠ ِﻤ ِ‬
‫ﻴن ﻓﻲ اْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫َﻋ َ َ ُ ْ َ‬ ‫»ِإ ‪‬ن أ ْ‬
‫رواﻩ ﻤﺴﻠم‪ ٦١٤‬ﻋن ﻴﺤﻴﻰ ﺒن ﻴﺤﻴﻰ اﻝﺘﻤﻴﻤﻲ‪ ،‬ﻋن إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻪ ﻋﺎﻝﻴﺎ‪.‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺠﺒرﻴل ﺒن أﺒﻲ اﻝﻔوارس ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺨﺎﻝد‬ ‫‪.١٩٩‬‬
‫‪٦١٥‬‬
‫ﺴﻤﻌت ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‪ ،‬واﺒن ﻋزون اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﺒن‬ ‫اﻝ ‪‬د ُﻴﻨوري أم اﻝﺤﺴن اﻝﻤدﻋوة ﺴت اﻝﻌﺠم‪،‬‬
‫ﻋﻼق ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝﺤﺒﻴﻠﻲ‪ ،‬وﻨﺴﺨﺔ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬وﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬واﻵﺒﺎء واﻷﺒﻨﺎء ﻝﻠﻤﻨﺠﻨﻴﻘﻲ‪ ،‬واﻝﺠﻤﻌﺔ‬
‫أﻴﻀﺎ‪ ،‬واﻝﻤﺤﻨﺔ واﻝرد ﻋﻠﻰ أﻫل اﻷﻫواء ﻝﻤﺤﻤد ﺒن ﺠرﻴر‪ ،‬وﺠزء اﻝﻘُ ُدوري‪ ،‬وﺠزء ﻜﺎﻜو‪ ،‬وﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﺴداﺴﻴﺎﺘﻪ‪،‬‬
‫وﻤن اﻝﻨﺠﻴب وأﺨﻴﻪ اﻝﻌز وأﺒﻲ اﻝﻤﺤﺎﺴن اﻝﻴﻐﻤوري‪ ،‬وأﺠﺎز ﻝﻬﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﻝﻜرﻤﺎﻨﻲ وﻏﻴرﻫﻤﺎ‪ ،‬وﻜﺎﻨت ﻜﺜﻴرة‬
‫اﻝﺴﻤﺎﻋﺎت‪ .‬ﻤوﻝدﻫﺎ ﻓﻲ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ إﺤدى وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻴت ﻓﻲ ﺘﺎﺴﻊ ﻋﺸر ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ﺴﺒﻊ‬
‫‪٦١٦‬‬
‫وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٦١٨‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن اﻝﻨﻌﻤﺎن‪...٦١٧‬‬ ‫‪.٢٠٠‬‬
‫‪٦١٠‬‬
‫‪٦١١‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٧٠) ٢٢٧/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٣٩٢/٢‬‬
‫‪٦١٢‬‬
‫‪٦١٣‬‬
‫ﺴﻘطت ﻜﻠﻤﺔ ﻤﺎﺌﺔ ﻤن اﻷﺼل‪.‬‬
‫‪٦١٤‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٨٣١/٤‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٩٥/٩‬؛ ﺴﻨن أﺒﻲ داود ‪.٢٠١/٤‬‬
‫‪٦١٥‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٧١) ٢٢٨-٢٢٧/٣‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٦٢٧-٦٢٤‬‬
‫‪٦١٦‬‬
‫‪٦١٧‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٥٧٢) ٢٢٨/٣‬‬
‫‪٦١٨‬‬
‫‪192‬‬
‫اﻝﻘﺎف‬
‫‪٦١٩‬‬
‫وﻝد ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ‬ ‫أﺒو اﻝﻘﺎﺴم ﺒن ﻋﺒد اﻝﺴﻼم ﺒن أﺒﻲ ﻋﺒد اﷲ‪،‬‬ ‫‪.٢٠١‬‬
‫ﻤن اﺒن ﻋﺒد اﻝداﺌم ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﻤن اﺒن أﺒﻲ اﻝﻴﺴر واﻝزﻴن ﺒن اﻷوﺤد وطﺎﺌﻔﺔ‪ ،‬وﻜﺎن ﺸﺎﻫدا‪ .‬ﺘوﻓﻲ‬
‫ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﻋﺒد اﻝﺴﻼم ﺒن اﻝﻤﺼﻠﻲ اﻝﺸﺎﻫد إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻌﺒﺎس ﺒن ﺒﻜﻴر اﻝﻨﺎﺴﺦ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن‬
‫اﻝﺴﻠﻤﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻋﻠﻲ ﺒن اﻝﺤﺴن اﻝﻤوازﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬أﺨﺒرﻨﺎ ﻴوﺴف ﺒن اﻝﻘﺎﺴم اﻝﻘﺎﻀﻲ‬
‫ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﻤﺜﻨﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴن‪ ٦٢٠‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن إدرﻴس ﻋن ﻤوﺴﻰ اﻝﺠﻬﻨﻲ‪،‬‬
‫ت ِﻤﻨ‪‬ﻲ ﺒِ َﻤ ْﻨ ِزَﻝ ِﺔ‬
‫ﻋن ﻓﺎطﻤﺔ ﺒﻨت ﻋﻠﻲ‪ ،‬ﻋن أﺴﻤﺎء ﺒﻨت ﻋﻤﻴس ﻗﺎﻝت‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻝﻌﻠﻲ‪» :‬أ َْﻨ َ‬
‫وﺴﻰ‪ِ ،‬إﻻ‪ ‬أَ‪‬ﻨﻪُ ﻻَ َﻨﺒِ ‪‬ﻲ َﺒ ْﻌ ِدي‪«.‬‬ ‫َﻫﺎر ِ‬
‫ون ﻤ ْن ُﻤ َ‬
‫ُ َ‬
‫‪٦٢١‬‬
‫ﻋن ﻋﻤرو ﺒن ﻋﻠﻲ‪ ،‬ﻋن ﻴﺤﻴﻰ‪ ،‬ﻋن ﻤوﺴﻰ‪ ،‬ﻓوﻗﻊ ﻝﻨﺎ ﻋﺎﻝﻴﺎ‪.‬‬ ‫رواﻩ اﻝﺘرﻤذي‬
‫]‪/٥٦‬ب[‬
‫اﻝﻜﺎف‬
‫‪٦٢٣‬‬
‫ﻜﺎﻓور ﻓﺘﻰ ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺠوﻫري‪...٦٢٢‬‬ ‫‪.٢٠٢‬‬
‫‪٦٢٤‬‬
‫ﺘوﻓﻲ ﻴوم اﻝﺴﺒت ﻤﺴﺘﻬل ﺸوال ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫اﻝﻼم‬
‫‪٦٢٦‬‬ ‫‪٦٢٥‬‬
‫‪...‬‬ ‫ﻝوزة ﺒﻨت ﻋﺒد اﷲ ﻓﺘﺎة اﻝﺸﻴﺦ ﺘﻘﻲ اﻝدﻴن ﺒن دﻗﻴق اﻝﻌﻴد‬ ‫‪.٢٠٣‬‬
‫‪٦٢٧‬‬
‫ﺴﻤﻌت ﺒﻘراءة ﻤوﻻﻫﺎ ﻤن اﻝﻌز اﻝﺤراﻨﻲ وﻏﻴرﻩ‪...‬‬
‫‪٦٢٨‬‬
‫إذﻨﺎ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم اﻝﺤراﻨﻲ‪ ،‬ﻋن اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر اﻝﺼﻔﺎر‪) ،‬ح(‬ ‫أﺨﺒرﺘﻨﺎ ﻝوﻴزة‪...‬‬
‫أن اﻝﺤﺎﻓظ أﺒﺎ ﻋﻠﻲ اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد‬
‫وأﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﻬﻴﺠﺎء اﻝزراد إﺠﺎزة ﻤﻜﺎﺘﺒﺔ‪ّ ،‬‬
‫‪٦١٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٦٦٩) ٢٥٩/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪ ،٧٦٩/١٤‬اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٤٢٦-٤٢٥/٢‬‬
‫‪٦٢٠‬‬
‫ﻜﻠﻤﺔ ﻤﺸطوﺒﺔ‪.‬‬
‫‪٦٢١‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪ .٦٤١/٥‬اﻨظر ﻜذﻝك ﻤن طرق أﺨرى‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٣/٦‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٨٧٠/٤‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٤٥/١‬؛ ﻤﺴﻨد‬
‫أﺤﻤد ‪١٤/٤٥‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.١٥/١٥‬‬
‫‪ ٦٢٢‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪٦٢٣‬‬
‫‪٦٢٤‬‬
‫‪٦٢٥‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٧١٦) ٢٧٢/٣‬ﻤﺎﺘت ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٦٢٦‬‬
‫‪٦٢٧‬‬
‫‪193‬‬
‫اﻝﺒﻜري أﺨﺒرﻩ‪ :‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻷﺴﻌد ﻫﺒﺔ اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝﻜرﻴم‬
‫اﻝﻘﺸﻴري‪) ،‬ح( وأﻨﺒﺄﺘﻨﺎ زﻴﻨب ﺒﻨت اﻝﻜﻤﺎل أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم‪ ،‬ﻋن ﻋﺒد اﻝﺨﺎﻝق ﺒن أﻨﺠب ﺒن اﻝﻤﻌﻤر‪ ،‬ﻋن أﺒﻲ‬
‫اﻷﺴﻌد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤﻤﻴد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒﺤﻴري‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻨﻌﻴم ﻋﺒد اﻝﻤﻠك ﺒن اﻝﺤﺴن اﻹﺴﻔراﻴﻴﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺨﺎﻝﻲ‬
‫أﺒو ﻋواﻨﺔ ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم اﻝﺤﺎﻓظ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤوﺴﻰ ﺒن إﺴﺤﺎق اﻝﻜوﻓﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺤﻔص ﺒن ﻋﺒﺎس‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻷﻋﻤش‪ ،‬ﻋن أﺒﻲ ﺴﻔﻴﺎن‪ ،‬ﻋن ﺠﺎﺒر‪ ،‬وﻋن أﺒﻲ ﺼﺎﻝﺢ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪:‬‬
‫ﺎء ُﻫ ْم َوأ َْﻤ َواﻝَﻬُ ْم إِ ‪‬ﻻ ﺒِ َﺤﻘ‪َ ‬ﻬﺎ‪َ ،‬و ِﺤ َﺴﺎﺒُﻬُ ْم‬ ‫ِ ِ‬
‫ﺼ ُﻤوا ﻤﻨ‪‬ﻲ د َﻤ َ‬
‫ِ‬ ‫‪‬‬
‫ﺎس َﺤﺘ‪‬ﻰ َﻴﻘُوﻝُوا‪َ :‬ﻻ ِإﻝَﻪَ ِإﻻ اﷲُ‪ ،‬ﻓَِﺈ َذا ﻗَﺎﻝُوا َذﻝ َك َﻋ َ‬
‫ِ‬
‫َن أُﻗَﺎﺘ َل اﻝ ‪‬ﻨ َ‬ ‫»أ ُِﻤ ْر ُ‬
‫ت أْ‬
‫ِ ‪٦٢٩‬‬
‫َﻋَﻠﻰ اﷲ‪«.‬‬
‫وﺒﻪ ﻗﺎل ﺤ ‪‬دﺜﻨﺎ اﺒن اﻝﺠﻨﻴد اﻝدﻗﺎق‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝوﻝﻴد ﺒن اﻝﻘﺎﺴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴزﻴد ﺒن ﻜﻴﺴﺎن‪ ،‬ﻋن أﺒﻲ ﺤﺎزم‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬ﻋن‬
‫اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﺒﻤﺜﻠﻪ‪ ،‬إﻻ أﻨﻪ ﻝم ﻴﻘل "ﺒﺤﻘﻬﺎ‪".‬‬
‫اﻝﻤﻴم‬
‫ﻤن اﺴﻤﻪ ﻤﺤﻤد‬
‫‪٦٣١‬‬
‫وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب اﻝﻤﺴﻠﺴل ﺒﺎﻷوﻝﻴﺔ‪ ،‬وﻏﻴر ذﻝك‪،‬‬ ‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺤﻴدرة ﺒن اﻝﻘﻤﺎح اﻝﺸﺎﻓﻌﻲ‪...٦٣٠،‬‬ ‫‪.٢٠٤‬‬
‫وﻤن اﻝرﺸﻴد اﻝﻌطّﺎر ﺜﻤﺎﻨﻴﺎﺘﻪ ﺘﺨرﻴﺠﻪ ﻝﻨﻔﺴﻪ وأﺸﻴﺎء‪ ،‬وﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﻓﻲ ﻤﺴﺘﻬل ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﺨﻤﺴﻴن‬
‫وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٧‬أ[‬
‫‪٦٣٣‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن داود ﺒن اﻝﻌطّﺎر‪...٦٣٢،‬‬ ‫‪.٢٠٥‬‬
‫‪٦٣٤‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺴﻠﻴﻤﺎن اﻝﺠراﺌﺤﻲ اﻝطﺒﻴب ﺼﻼح اﻝدﻴن ﺒن اﻝﺒرﻫﺎن‪،‬‬ ‫‪.٢٠٦‬‬
‫ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﺒن اﻝﻘﻴم‪ ،‬واﻝﺤﺎﻓظ ﺸرف اﻝدﻴن اﻝدﻤﻴﺎطﻲ‪ ،‬وﺴﻤﻊ اﻝﺒردة ﻤن ﻨﺎظﻤﻬﺎ‪ ،‬وﺤ ‪‬دث‪ ،‬واﺸﺘﻐل ﺒﺎﻝﻤﻘﺒول‪ ،‬وﺒرع‬
‫ﻓﻲ اﻝطب ورأﺴﻪ ﻓﻲ اﻝدوﻝﺔ اﻝﻨﺎﺼرﻴﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ ذي اﻝﺤﺠﺔ ﻤن ﺴﻨﺔ ﺨﻤس وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﺜﺎﻤن‬
‫‪٦٣٥‬‬
‫واﻝﻌﺸرﻴن ﻤن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻼث وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٦٢٨‬‬
‫ﻜﻠﻤﺔ ﻏﻴر ﻤﻘروءة‪.‬‬
‫‪٦٢٩‬‬
‫اﻨظر ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٠٥/١‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٥٢/١‬؛ ﺴﻨن أﺒﻲ داود ‪٤٤/٣‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٤٣٩/٥‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ‬
‫‪٤/٦‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١٢٩٥/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٢٨٦/١٥‬؛ ﻤﺴﺘدرك اﻝﺤﺎﻜم‪١١٧/١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٤٤٩/١‬‬
‫‪٦٣٠‬‬
‫د ن أ د ن إ راھ م‪ ) 1&"&@ ،‬ط ) وا ن ا )‪ .6‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪-٣٠٣/٣‬‬ ‫"ظم ر< ‪1‬‬ ‫ورد ا) ‪@ 1‬‬
‫‪(٨١٥) ٣٠٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٤/١‬؛ ﺸذرات اﻝذﻫب ‪١٣٢-١٣١/٦‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٢٢/٤‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٣٢٥/٥‬؛ اﻝﺼﻔدي‪،‬‬
‫أﻋﻴﺎن اﻝﻌﺼر ‪٣٥٧-٣٥٥/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٤٤-٣٤٣/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪ .٢٢٦-٢٢٥/٨‬ﻤﺎت ﻓﻲ اﻝﻌﺸرﻴن ﻤن ﺸﻬر‬
‫رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٦٣١‬‬
‫‪٦٣٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٤١) ٢٧٩/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .١٢٩/٢‬ﻤﺎت ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ‪.١٣٣١/٧٣٢‬‬
‫‪٦٣٣‬‬
‫‪٦٣٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٦٥) ٢٢٩-٢٢٨/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٢٢٥-٢٢٢/٤‬‬
‫‪٦٣٥‬‬
‫‪194‬‬
‫‪٦٣٧‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر‪...٦٣٦‬‬ ‫‪.٢٠٧‬‬
‫‪٦٣٩‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻐﻨﻲ اﻷﻨﺼﺎري‪...٦٣٨‬‬ ‫‪.٢٠٨‬‬
‫‪٦٤١‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺘﻤﺎم اﻝﺤﻨﺒﻠﻲ‪...٦٤٠‬‬ ‫‪.٢٠٩‬‬
‫‪٦٤٢‬‬
‫ﺴﻤﻊ ﻤن اﻝﺤﺎﻓظ‬ ‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﺨﺎﻝق ﺒن ﻋﻠﻲ ﺒن ﺴﺎﻝم ﺒن ﻤﻜﻲ اﻝﺘﻘﻲ اﻝﺼﺎﺌﻎ أﺒو ﻋﺒد اﷲ‪،‬‬ ‫‪.٢١٠‬‬
‫طﺎر ﺜﻤﺎﻨﻴﺎﺘﻪ‪ ،‬وﻤن اﻝﻨﺠﻴب أﺠزاء ﻤن ﺴﻨن أﺒﻲ داود‪ ،‬وﻤن ﻤﺸﻴﺨﺘﻪ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻜﻤﺎل اﻝﻀرﻴر ﻋواﻝﻲ‬
‫رﺸﻴد اﻝدﻴن اﻝﻌ ّ‬
‫‪٦٤٤‬‬ ‫‪٦٤٣‬‬
‫واﻝﺸﺎطﺒﻴﺔ ﻓﻲ اﻝﻘراءات‪.‬‬ ‫ﻤﺎﻝك ﻻﺒن ﺼﺨر‪،‬‬
‫]‪/٥٧‬ب[‬
‫‪٦٤٥‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﻋﻴﺎش ﺒن ﺤﺎﻤد ﺒن ﺨﻠف اﻝﻤﻘدﺴﻲ اﻝﺨﻴﺎط‪،‬‬ ‫‪.٢١١‬‬
‫‪٦٤٦‬‬
‫ﻓﻲ اﻝﺜﺎﻨﻴﺔ ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺜﻤﺎﻨﻴﺔ أﺤﺎدﻴث ﻤن ﺤدﻴث اﺒن ﺸﺎﺘﻴل ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﻓﻲ اﻝراﺒﻌﺔ‬ ‫ﺤﻀر‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم وﺠزء أﻴوب‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر ﻋواﻝﻲ ﻤﺎﻝك ﻝﻠﺨطﻴب‪ ،‬وﻤن اﺒن أﺒﻲ ﻋﻤر وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪.‬‬
‫‪٦٤٧‬‬
‫ﻤﺎت ﻓﻲ ﺴﺎﺒﻊ ﻋﺸرﻴن ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٦٤٩‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﺸﻴﺨﻲ اﻝﻌﻤري‪...٦٤٨‬‬ ‫‪.٢١٢‬‬
‫‪٦٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٦٤) ٢٨٨-٢٨٧/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٨٩/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٥٢/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر‬
‫‪١٤٧/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٣١/٢‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٥٧/٦‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪ .٢٣٣/٤‬ﻤﺎت ﻓﻲ رﻤﻀﺎن ﺴﻨﺔ‬
‫‪.١٣٤٧/٧٤٨‬‬
‫‪٦٣٧‬‬
‫‪٦٣٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٥٨) ٢٨٦/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .١٣٣-١٣٢/٢‬ﻤﺎت ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ‪.١٣٢٨/٧٢٩‬‬
‫‪٦٣٩‬‬
‫‪٦٤٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٣٥) ٣١٢-٣١١/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٧٣-٢٧٢/٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت‬
‫‪١٠٧/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٥٤-٣٥٣/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٤١/١‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٢٢-١٢١/٤‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب‬
‫‪١٣١/٦‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .٣٤٧-٣٤٣/١‬ﻤﺎت ﺴﻨﺔ ‪.١٣٤١/٧٤١‬‬
‫‪٦٤١‬‬
‫‪٦٤٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٦٢) ٣٢١-٣٢٠/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٥١-٥٠/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٦٩/٦‬؛‬
‫اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٠٤-١٠٣/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٥١-٢٥٠/٤‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٣٨/١٤‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر‬
‫‪٧٣/٤‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٥٠٨/١‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٧٣/٨‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٧١‬‬
‫‪٦٤٣‬‬
‫أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺼﺨر‪.‬‬
‫‪٦٤٤‬‬
‫ﺠﺎء ﻓﻲ ﻫﺎﻤش أﺴﻔل اﻝﺼﻔﺤﺔ ﺒﺨط ﻤرﺘﻀﻰ اﻝزﺒﻴدي‪" ،‬ﻗﻠت‪ :‬ﻤوﻝدﻩ ﻓﻲ ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ‪ ،٦٣٦‬وﻤﺎت ﻓﻲ ﺼﻔر ﺴﻨﺔ ‪".٧٢٥‬‬
‫‪ ٦٤٥‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٥٠/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٢٨‬‬
‫‪ < ٦٤٦‬ءت (& ' ‪" 1‬د ‪/‬ر‪ &"&@ ،‬ز دة‪.‬‬
‫‪ّ ٦٤٧‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٦٤٨‬‬
‫‪195‬‬
‫‪٦٥١‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن اﻝذﻫﺒﻲ‪...٦٥٠‬‬ ‫‪.٢١٣‬‬
‫‪٦٥٢‬‬
‫ﺴﻤﻊ ﻤن ﻋﻤر‬ ‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻏدﻴر اﻝواﺴطﻲ أﺒو ﻋﺒد اﷲ اﻝﻤﻘرئ‪،‬‬ ‫‪.٢١٤‬‬
‫‪٦٥٣‬‬
‫اﻝﻔﺎروﺜﻲ‪ ،‬وﻗ أر ﻋﻠﻴﻪ اﻝﻘراءات‪ .‬وﻝد ﻓﻲ ﺤدود ﺴﻨﺔ ﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﺒواﺴط‪ ،‬وﻤﺎت ﻓﻲ اﻝراﺒﻊ ﻋﺸر‬ ‫اﻝﻘواس‪ ،‬واﻝﻌز‪...‬‬
‫‪٦٥٤‬‬
‫ﻤن اﻝﻤﺤرم ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٦٥٦‬‬ ‫‪٦٥٥‬‬
‫وﻝد‬ ‫اﻝﻘﻨوي اﻝﺼﺎﻝﺤﻲ‪،‬‬ ‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻌﺔ ﺒن ﻤطرف ﺒن طرﻴف ﺒن َذ ِرﻴﺢ‬ ‫‪.٢١٥‬‬
‫ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ‪ ،‬وﺤﻀر ﻋﻠﻰ ﻋﺒد اﻝﺤق ﺒن ﺨﻠف ﺠزء اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن إﺒراﻫﻴم ﺒن‬
‫ﺨﻠﻴل ﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر‪ ،‬وﻤن اﻝﻤرﺴﻲ واﻝﻴﻠداﻨﻲ‪ ،‬وﻏﻴرﻫم‪ ،‬وأﺠﺎز ﻝﻪ اﻝﺤﺎﻓظ ﻴوﺴف ﺒن ﺨﻠﻴل اﻵدﻤﻲ‪ ،‬وﻴﻌﻴش اﻝﻨﺤوي‪،‬‬
‫وﺘﻔرد‪ .‬ﺘوﻓﻲ ﻓﻲ أواﺌل اﻝﻤﺤرم ﺴﻨﺔ‬ ‫واﻝﻀﻴﺎء اﻝﻤﻘدﺴﻲ‪ٕ ،‬واﺒراﻫﻴم ﺒن ﺒرﻜﺎت اﻝﺨﺸوﻋﻲ‪ ،‬وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‪ّ ،‬‬
‫وﻋﻤر‪ّ ،‬‬
‫ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٨‬أ[‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻌﺔ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤق ﺒن ﺨﻠف ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﺘﺢ أﺤﻤد ﺒن أﺒﻲ اﻝوﻓﺎء ﺒن‬
‫ﻋﺒد اﻝرﺤﻤن‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد اﻝرزاز‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻋﻤر ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﺠدي ﻷﻤﻲ اﻝﺤﺎﻓظ أﺒو طﺎﻫر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد اﻝ ‪‬ﺴﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪:‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﻨﺤوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن‬
‫ﺒن ﻋرﻓﺔ ﺤ ‪‬دﺜﻨﺎ ُﻋ َﺒﻴس ﺒن ﻤرﺤوم ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﻌطّﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋﻤران اﻝﺠوﻨﻲ‪ ،‬ﻋن ﻴزﻴد ﺒن ﺒﺎﺒﻨوس‪ ،‬ﻋن ﻋﺎﺌﺸﺔ‬
‫‪٦٤٩‬‬
‫‪٦٥٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٩٤) ٣٣٧-٣٣٦/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٩٦-٢٨٨/٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت‬
‫‪١١٨-١١٤/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٥٦-٥٥/٢‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٢٩١-٢٨٩/٨‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪٥٠/١‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم‬
‫‪.٣٢٦/٥‬‬
‫‪٦٥١‬‬
‫‪٦٥٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٠٧) ٣٤٣/٣‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٥٠٦/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٣٩/١‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٥٠-١٤٩/٢‬‬
‫‪٦٥٣‬‬
‫ﻜﻠﻤﺔ ﻤطﻤوﺴﺔ ﻓﻲ اﻷﺼل‪ ،‬وﻫو اﻝﻌز أﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻔﺎروﺜﻲ‪.‬‬
‫‪٦٥٤‬‬
‫‪٦٥٥‬‬
‫ورد ﻓﻲ اﻝدرر ﻤﻨﻴﻊ واﻷﺸﻴﻊ ذرﻴﺢ‪ .‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٩٧٤) ٣٦٩/٣‬‬
‫‪٦٥٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٧٤) ٣٦٩/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٧٧/٦‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٠٥/٢‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٥٥-٢٥٤/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٨٠/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٦٧-١٦٣/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٢٨٤/١٤‬؛‬
‫اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٢٧‬‬
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‫ِ‬ ‫ِِ‬
‫ﻀ َﻊ َﻴ َدﻩُ َﻋَﻠﻰ‬ ‫َن أََﺒﺎ َﺒ ْﻜ ٍر َد َﺨ َل َﻋَﻠﻰ اﻝ ‪‬ﻨﺒِ ‪‬ﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم َﺒ ْﻌ َد َوَﻓﺎﺘﻪ َﻓ َو َ‬
‫ﻀ َﻊ َﻓﺎﻩُ َﺒ ْﻴ َن َﻋ ْﻴَﻨ ْﻴﻪ‪َ ،‬وَو َ‬ ‫رﻀﻲ اﷲ ﻋﻨﻬﺎ‪ :‬أ ‪‬‬
‫‪٦٥٧‬‬
‫اﺼ ِﻔﻴ‪‬ﺎﻩُ‪.‬‬ ‫ﺎل‪ :‬و َاﻨﺒِﻴ‪‬ﺎﻩ‪ ،‬و َ ِ‬
‫اﺨﻠﻴﻼَﻩُ‪َ ،‬و َ‬
‫ِِ‬
‫ﺼ ْدﻏﻪ‪َ ،‬وَﻗ َ َ ُ َ‬ ‫ُ‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻴر اﻝذﻫﺒﻲ أﺒو ﻋﺒد اﷲ‪ ٦٥٨ ،‬ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻴﺴر اﻷول ﻤن ﺤدﻴث‬ ‫‪.٢١٦‬‬
‫‪٦٥٩‬‬
‫ﻤن ﻤﺴﻨد‬ ‫اﻝﺠﺼﺎص‪ ،‬وﺴﺎﺒﻊ اﻝﺤﻨﺎﺌﻴﺎت‪ ،‬واﻝﺠﺎﻤﻊ ﻝﻠﺨطﻴب‪ ،‬واﻝرﺤﻠﺔ ﻝﻪ‪ ،‬وﺴﻤﻊ ﻤن ﻋﻤر اﻝﻜرﻤﺎﻨﻲ اﻝﺜﺎﻤن واﻝﺘﺎﺴﻊ‬
‫أﺒﻲ ﻋواﻨﺔ‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺸﻌﺒﺎن ﻤن ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٦٦٠‬‬
‫أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬أﺨﺒرﻨﺎ أﺒو‬ ‫اﻝﻘواس‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻴر اﻝذﻫﺒﻲ ّ‬
‫‪٦٦١‬‬
‫طﺎﻫر ﺒرﻜﺎت ﺒن اﻝﺨﺸوﻋﻲ‪...‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﻬﻴﺠﺎء ﺒن أﺒﻲ اﻝﻤﻌﺎﻝﻲ اﻝﻤﺴﻨد اﻝﻌﺎﻝم ﺸﻤس اﻝدﻴن ﺒن‬ ‫‪.٢١٧‬‬
‫‪٦٦٢‬‬
‫وﻝد ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ اﻝﻜﺜﻴر ﻓﻤن ذﻝك ﻋﻠﻰ اﻝﺤﺎﻓظ أﺒﻲ ﻋﻠﻲ اﻝﺒﻜري ﻜﺘﺎب اﻝﺘﻘﺎﺴﻴم‬ ‫اﻝزراد‪،‬‬
‫واﻷﻨواع ﻷﺒﻲ ﺤﺎﺘم ﺒن ﺤﺒﺎن‪ ،‬واﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ ﻤﺴﻠم ﻷﺒﻲ ﻋواﻨﺔ‪ ،‬وﻤن اﻝﻤﺨﺘﺼر ﻻﺒن ﺨزﻴﻤﺔ‪ ،‬وﺴﻤﻊ ﻋﻠﻰ‬
‫ﺨطﻴب ﻤردا اﻝﺴﻴرة ﻻﺒن إﺴﺤﺎق‪ ،‬وﻤﺴﻨد أﺒﻲ ﻴﻌﻠﻰ‪ ،‬وﺴؤاﻻت أﺒﻲ ﻋﻤرو ﺒن ﺤﻤدان‪ ،‬وﻓﻀﺎﺌل ﻤﻌﺎوﻴﺔ ﻻﺒن أﺒﻲ‬
‫ﻋﺎﺼم‪ ،‬وﺴﻤﻊ ﻋﻠﻰ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻬﺎدي ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬واﻝﻔﺼل ﻝﻠوﺼل ﻝﻠﺨطﻴب‪ ،‬وﻋﻠﻴﻪ وﻋﻠﻰ إﺒراﻫﻴم ﺒن ﺨﻠﻴل‬
‫اﻝﻤﻌﺠم اﻝﺼﻐﻴر ﻝﻠطﺒراﻨﻲ‪ ،‬وﻋﻠﻰ اﻝﺜﺎﻨﻲ ﻤﺴﺎوئ اﻷﺨﻼق ﻝﻠﺨراﺌطﻲ‪ ،‬وﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﻤﺜﻴر اﻝﻌزم اﻝﺴﺎﻜن ﻷﺸرف‬
‫‪٦٦٣‬‬
‫وﺘﻔرد ﺒﺎﻝﻜﺜﻴر‪ ،‬وﺤ ‪‬دث‪ ،‬واﻨﺘﻔﻊ ﺒﻪ اﻝطﻠﺒﺔ‪ .‬ﺘوﻓﻲ ﻓﻲ ﺸوال ﺴﻨﺔ‬
‫اﻝﻤﺴﺎﻜن وﻋﻠﻰ اﻝﻴﻠداﻨﻲ أﻤﺎﻝﻲ ﺜﻌﻠب‪ ،‬وﻏﻴر ذﻝك‪ّ ،‬‬
‫ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٨‬ب[‬
‫‪٦٦٤‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴﻴن ﻴﺤﻴﻰ ﺒن اﻝﺴﻴوري اﻝﻤﺎﻝﻜﻲ اﻝﻤؤدب ﻓﺨر اﻝدﻴن‪،‬‬ ‫‪.٢١٨‬‬
‫‪٦٥٧‬‬
‫اﻨظر‪ :‬ﻤﺴﻨد أﺤﻤد ‪.٣٢/٤٠‬‬
‫‪٦٥٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٧٨) ٣٧٠-٢٦٩/٣‬؛ اﻝﻔﺎﺴﻲ‪٨٣/١ ،‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٦٣-١٦٢/٢‬؛ اﺒن راﻓﻊ‪،‬‬
‫اﻝوﻓﻴﺎت ‪.٢١٣/١‬‬
‫‪ ٦٥٩‬رﺴﻤت ﻓﻲ اﻷﺼل ﻜﻠﻤﺘﺎ اﻝﺜﺎﻤن واﻝﺘﺎﺴﻊ ﺒﺎﻷرﻗﺎم وﻝﻴس ﺒﺎﻝﺤروف‪.‬‬
‫‪ ٦٦٠‬وردت ﻓﻲ اﻷﺼل ﻜﻠﻤﺔ "أﺒﻲ" ﻗﺒل ﻜﻠﻤﺔ اﻝﻘواس‪ ،‬ﻓﻠﻌﻠﻬﺎ زﻴﺎدة‪.‬‬
‫‪٦٦١‬‬
‫‪٦٦٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٩٧) ٣٧٦/٣‬؛ اﺒن اﻝﻌﻤﺎد‪٧٢/٦ ،‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٨٤/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ‬
‫‪١٧٠-١٦٩/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٨٧/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪١١٣/١‬؛ اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪ ،٢١١/١‬اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٠٤/٢‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٢٥٢-٢٥١/٤‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٩٠‬‬
‫‪٦٦٣‬‬
‫طﺒﻊ اﻝﻜﺘﺎب ﺒﺎﺴم "ﻤﺜﻴر اﻝﻌزم اﻝﺴﺎﻜن إﻝﻰ أﺸرف اﻷﻤﺎﻜن"‪ ،‬وﻫو اﻷﺼﺢ وﻓﻘﺎ ﻝﻨﺴﺦ اﻝﻤﺨطوطﺔ‪ ،‬ﺘﺤﻘﻴق ﻤرزوق ﻋﻠﻲ إﺒراﻫﻴم )اﻝرﻴﺎض‪:‬‬
‫دار اﻝراﻴﺔ‪.(١٩٩٥ ،‬‬
‫‪٦٦٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٧٩) ٣٧١/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣١٦-٣١٥/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪ .١٢٨‬ورد ﻓﻲ‬
‫اﻝوﻓﻴﺎت أﻨﻪ ﺘوﻓﻲ ﻓﻲ رﺒﻴﻊ اﻵﺨر وﻝﻴس ﻓﻲ ﺠﻤﺎدى اﻵﺨرة‪.‬‬
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‫ﺴﻤﻊ ﻤن اﺒن اﻝﺒرﻫﺎن ﻤﺸﻴﺨﺘﻪ‪ ،‬وﺴﻤﻊ ﻤن ﻏﻴرﻩ‪ .‬ﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﺘﺨﻤﻴﻨﺎ ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺒﺨط اﺒن‬
‫‪٦٦٥‬‬
‫راﻓﻊ ﺴﻨﺔ ﺜﻼث وﺨﻤﺴﻴن‪ ،‬وﻤﺎت ﻓﻲ ﺴﺎدس ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ أرﺒﻌﻴن وﺴﺒﻌﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻋﻤر اﻝدروﺠﻲ أﺒو ﻋﺒد اﷲ ﺒن اﻝﻨﺠم اﻝﻌدﻴﻤﻲ‪٦٦٦،‬ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن‬ ‫‪.٢١٩‬‬
‫اﻝدﻤﺸﻘﻲ‪ ،‬واﺒن ﻋﻼق ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﻝﺜﺎﻨﻲ ﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر‪ ،‬وﺠزء اﻝﻴوﻨﺎرﺘﻲ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻤﺠد ﺒن اﻝﻌدﻴم‬
‫وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻨﻲ ﻋﺸرﻴن ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ‬
‫‪٦٦٧‬‬
‫ﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن أﺴﻌد ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﺴﻠﻴﻤﺎن ﺒن طﺤﺎ ﺒن ﻋﻠﻴﺔ ﺒﺎﻝﻴﺎء اﻝﺜﻘﻔﻲ اﻝﻘﺎﻴﺎﺘﻲ‬ ‫‪.٢٢٠‬‬
‫اﻝﺸﺎﻓﻌﻲ ﻜﻤﺎل اﻝدﻴن أﺒو ﺒﻜر ﺒن أﺒﻲ اﻝﻤظﻔر اﻝﺸﺎﻓﻌﻲ‪ ٦٦٨،‬ﺴﻤﻊ ﻤن اﺒن ﻋﻼق‪ ،‬واﻝﻨﺠﻴب‪ ،‬واﻝﻌز‪ ،‬وﻋﺒد اﻝﻬﺎدي‬
‫ﺨﻴ ار‬
‫اﻝﻤزة‪ ،‬واﻝﻨظﺎم اﻝﺨﻠﻴﻠﻲ‪ ،‬وﻜﺘب ﺒﺨطﻪ اﻷﺠزاء واﻝطﺒﺎق واﻝﻔﻘﻪ‪ ،‬واﺸﺘﻐل ﺒﺎﻝﻌﻠم‪ ،‬وأﻋﺎد‪ ،‬وﻜﺎن ّ‬
‫اﻝﻘﻴﺴﻲ‪ ،‬واﺒن ﺨطﻴب ّ‬
‫ﺴﺎﻜﻨﺎ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﻨﻴف وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻴوم اﻷﺤد ﺜﺎﻤن ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺴﻌد إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝﻨﺠﻴب أﺒو اﻝﻔرج ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن‬
‫ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ‪ ،‬أﺨﺒرﻜم ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪ ،‬ﻋن ﺠدﻩ اﻝﺤﺎﻓظ أﺒﻲ طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‬
‫ﺴﻤﺎﻋﺎ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﻠﻲ اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﻨﺒﺄ أﺒو ﻋﻠﻲ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد‬
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‫ﺒن إﺴﻤﺎﻋﻴل اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﻋﺸﺎﺌر اﻝﺤﻠﺒﻲ أﺒو ﻋﺒد اﷲ ﺒن أﺒﻲ اﻝطﺎﻫر ﺸرف‬ ‫‪.٢٢١‬‬
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‫طﺎر‪ ،‬وﻓﺎطﻤﺔ ﺒﻨت اﻝﻤﻠك اﻝﻤﺤﺴن‪ ،‬وﻏﻴرﻫﻤﺎ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺜﺎﻝث ﺸﻌﺒﺎن ﺴﻨﺔ ﺴت وأرﺒﻌﻴن‬
‫ﺴﻤﻊ ﻤن اﻝرﺸﻴد اﻝﻌ ّ‬ ‫اﻝدﻴن‪،‬‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ اﻝﺤﺎدي واﻝﻌﺸرﻴن ﻤن ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ ﺒﻜر ﺒن أﻴوب ﻨﺎﺼر اﻝدﻴن‬ ‫‪.٢٢٢‬‬
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‫وﻝد ﺴﻨﺔ أرﺒﻊ وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ اﻝﻜﺜﻴر‪ ،‬وﻤن اﻝﺸﻬﺎب ﺒن اﻝﺨﻴﻤﻲ‪ ،‬واﺒن‬ ‫اﻷﻴوﺒﻲ‪،‬‬
‫اﻝﻤزة ﻓﻲ آﺨرﻴن وﻜﺎن ﻤﻜﺜ ار ﺼﺤﻴﺢ اﻝﺴﻤﺎع‪ .‬ﺘوﻓﻲ ﻓﻲ ﺴﺎﺒﻊ ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﻤن‬
‫اﻷﻨﻤﺎطﻲ‪ ،‬واﺒن ﺨطﻴب ]‪/٥٩‬أ[ ّ‬
‫ﺴﻨﺔ ﺴت وﺨﻤﺴﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٠٧) ٣٨١/٣‬؛ أﺒو ﻤﺤﻤد ﻋﺒد اﻝﻘﺎدر ﺒن أﺒﻲ اﻝوﻓﺎء ﻤﺤﻤد ﺒن أﺒﻲ اﻝوﻓﺎء اﻝﻘرﺸﻲ‪ ،‬اﻝﺠواﻫر‬
‫اﻝﻤﻀﻴﺔ ﻓﻲ طﺒﻘﺎت اﻝﺤﻨﻔﻴﺔ )ﻜراﺘﺸﻲ‪ :‬ﻤﻴر ﻤﺤﻤد ﻜﺘب ﺨﺎﻨﻪ‪ ،‬ﺒدون ﺘﺎرﻴﺦ( ‪ .٣١/٢‬ورد اﺴﻤﻪ ﻓﻲ اﻝﺘرﺠﻤﺘﻴن "اﻝﺴروﺠﻲ" وﻝﻴس "اﻝدروﺠﻲ"‪.‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠١٤) ٣٨٣/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٤٤/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٣٢٠/٤‬‬
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‫ﺒﻴض اﻝﻤﺼﻨﻔد ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠١٨) ٣٨٥/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٩٧/١‬‬
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‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻷﻴوﺒﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ‬
‫أﺒو ﺒﻜر ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ طﺎﻫر ﺒن ﻋﺒد اﷲ اﻝﻔﻘﻴﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو أﺤﻤد ﺒن اﻝﻐطرﻴف‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺨﻠﻴﻔﺔ ﺤ ‪‬دﺜﻨﺎ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ‬ ‫‪ِ‬‬ ‫اﻝﻘﻌﻨﺒﻲ‪ ،‬ﻋن ﻤﺎﻝك ﺒن أﻨس‪ ،‬ﻋن زﻴد ﺒن أﺴﻠم‪ ،‬ﻋن ﻋطﺎء ﺒن ﻴﺴﺎر‪ ،‬ﻋن اﺒن ﻋﺒﺎس‪ ،‬أ ‪‬‬
‫َن َر ُﺴو َل اﻝﻠﻪ َ‬
‫ﺼﻠ‪‬ﻰ‪َ ،‬وﻝَ ْم َﻴﺘَ َو ‪‬‬
‫ﻀ ْﺄ‪.‬‬ ‫وﺴﻠ‪‬م أَ َﻜ َل َﻜﺘِ َ ٍ‬
‫ف َﺸﺎة‪ ،‬ﺜُ‪‬م َ‬ ‫َََ‬
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‫ﻋن اﻝﻘﻌﻨﺒﻲ ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
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‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻤوﺴﻰ اﻝﺤﺴﻴﻨﻲ‪...٦٧٣‬‬ ‫‪.٢٢٣‬‬
‫‪٦٧٦‬‬ ‫‪٦٧٥‬‬
‫وﻝد ﺴﻨﺔ‪...‬‬ ‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺒن ﻨﻌﻤﺔ اﻝﻤﻘدﺴﻲ‪،‬‬ ‫‪.٢٢٤‬‬
‫وﺴﻤﻊ ﻋﻠﻰ ﺠدﻩ ﻷﺒﻴﻪ اﻝﺴراﺠﻴﺎت اﻝﺨﻤﺴﺔ‪ ،‬واﻷول واﻝﺜﺎﻨﻲ ﻤن ﺤدﻴث ﻋﻠﻲ ﺒن ُﺤ ْﺠر‪ ،‬واﻨﺘﺨﺎب اﻝطﺒراﻨﻲ‪ ،‬واﻝﻤﺸﻴﺨﺔ‬
‫اﻝﻜﺒﻴرة ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وأرﺒﻌﻴن اﻵﺠري‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻤﺸﻴﺨﺔ اﻝﻘﺎﻀﻲ أﺒﻲ ﺒﻜر‪ ٦٧٧،...‬وﺼﺤﻴﺢ ﻤﺴﻠم‪،‬‬
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‫وﺘﻔرد‪ .‬ﻤﺎت ﻓﻲ‬
‫وﻋﻤر ّ‬
‫وﻝدﻩ ﻤن اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري وﺠﻤﺎﻋﺔ ّ‬ ‫وﺠزء اﻝﺘراﺠم ﻝﻠﻨﺠﺎد‪ ،‬وﻏﻴر ذﻝك‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤﻊ‬
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‫ﺴﻨﺔ‪...‬‬
‫‪٦٨١‬‬ ‫‪٦٨٠‬‬
‫وﻝد ﺴﻨﺔ‬ ‫ﺒن طرﺨﺎن ﺒن أﺒﻲ اﻝﺤﺴن اﻝﺼﺎﻝﺤﻲ‪،‬‬ ‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد‬ ‫‪.٢٢٥‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٢٥) ٣٨٨-٣٨٧/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٨٤/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٧٠/٤‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن‬
‫اﻝﻤﺤﺎﻀرة ‪٣٩٦/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٧٤-٣٧٢‬‬
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‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٢٧٣/١‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٥٢/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٢٥/١‬؛ ﺴﻨن أﺒﻲ داود ‪٤٨/١‬؛ ﻤﺴﻨد أﺤﻤد ‪٤٤٦/٣‬؛ ﺼﺤﻴﺢ‬
‫اﺒن ﺤﺒﺎن ‪.٤٢١/٣‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٣١) ٣٩٢/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٣٣٢/٤‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٦٤) ٤٠٠/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٠٥-١٠٤/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٩٧/٢‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٧١/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٣١/١١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣١٣/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٨٨-٣٨٥‬؛‬
‫اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٣٠-١٢٩‬‬
‫‪ّ ٦٧٦‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬وﺠﺎء ﻤوﻝدﻩ ﻓﻲ اﻝدرر ﺴﻨﺔ ﺜﻤﺎن أو ﺘﺴﻊ وأرﺒﻌﻴن وﺴت ﻤﺎﺌﺔ‪.‬‬
‫نأد ‪.‬‬ ‫در ا‬ ‫‪ ٦٧٧‬ا)م ‪ C‬ر روء‪ .‬م ) ط‪ $‬ا "رف ;& ‪ 1‬ن ‪5‬ل ا‬
‫‪ ٦٧٨‬وردت ﻓﻲ اﻷﺼل "ﻤن"‪ ،‬وﺠﺎء ﺘﺼﺤﻴﺢ ﻋﻠﻰ اﻝﻬﺎﻤش ﻨﺼﻪ "ﻝﻌﻠﻪ ﻤﻊ" وﻫو اﻷﺼﺢ‪.‬‬
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‫ّﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬وﺠﺎءت وﻓﺎﺘﻪ ﻓﻲ اﻝدرر ﺴﻨﺔ ﺜﻼث وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش ﺒﺨط اﻝﻨﺎﺴﺦ ﺘﺼﺤﻴﺢ ﺒﺈﻀﺎﻓﺔ اﺴم ﻤﺤﻤد ﺒﻴن "أﺒﻲ ﺒﻜر" وطرﺨﺎن" وﻫو اﻝﺼﺤﻴﺢ ﻜﻤﺎ ورد ﻓﻲ ﻤﺼﺎدر ﺘرﺠﻤﺘﻪ‪.‬‬
‫‪٦٨١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٨٣) ٤٠٩-٤٠٨/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٠٩/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٩٥ /٤‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٦٥/٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٩٠-٣٨٨‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٣٦-١٣٥/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٢٩‬‬
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‫ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء أﻴوب‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬واﻝﻤﺸﻴﺨﺔ اﻝظﺎﻫرﻴﺔ‪ ،‬وﺤﻀر ﻋﻠﻰ إﺒراﻫﻴم ﺒن‬
‫وﻋ ِﻨ َﻲ ﺒﺎﻝﺤدﻴث‪ ،‬وﻜﺘب‬
‫ﺨﻠﻴل‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر ﻋواﻝﻲ ﻤﺎﻝك ﻝﻠﺨطﻴب‪ ،‬وﻤن اﻝﻔﺨر اﻝﻤﺸﻴﺨﺔ اﻝظﺎﻫرﻴﺔ‪ُ ،‬‬
‫اﻝطﺒﺎق‪ ،‬وﻜﺎن ﻓﺎﻀﻼ ﻨﺎظﻤﺎ‪ .‬ﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺨﻤس وﺜﻼﺜﻴن‪ ٦٨٢‬وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد ﺒن طرﺨﺎن إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود ﺒن ﺴﻌد‪،‬‬
‫أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد ﺒن اﻝﺤﺴن اﻝﻤﻘرئ ﺤﻀورا‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﷲ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﺒﻜر أﺤﻤد ﺒن‬
‫‪٦٨٣‬‬
‫ﻴوﺴف ﺒن ﺨﻼد‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن إﺴﺤﺎق اﻝﻘﺎﻀﻲ‪...‬‬
‫‪٦٨٤‬‬
‫ﺴﻤﻊ ﻤن اﺒن‬ ‫اﻝﻤ ْﺨﻠَد ﻋرف ُﺒﻨ َﻤﻴﻠﺔ‪،‬‬ ‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺤﻤد ‪‬‬
‫اﻝزْﻋﺒﻲ ﺸرف اﻝدﻴن َ‬ ‫‪.٢٢٦‬‬
‫ﻋﻼق اﻵﺒﺎء ﻋن اﻷﺒﻨﺎء ﻝﻠﻤﻨﺠﻨﻴﻘﻲ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪ .‬وﻝد ﺘﻘرﻴﺒﺎ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸر ذي‬
‫اﻝﻘﻌدة ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٥٩‬ب[‬
‫‪٦٨٥‬‬
‫وﻝد ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن‬ ‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ اﻝوﻗﺎر اﻝﺤﻠﺒﻲ‪،‬‬ ‫‪.٢٢٧‬‬
‫اﻝﻤزة‪ ،‬واﺒن طرﺨﺎن وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪.‬‬
‫اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬واﻝﻌز اﻝﺤراﻨﻲ‪ ،‬واﻝﺸرﻴف اﻝﻤﻨﻘذي‪ ،‬واﺒن ﺨطﻴب ّ‬
‫‪٦٨٦‬‬
‫ﺘوﻓﻲ‪...‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺤﻠﺒﻲ اﻝﻤﻌروف ﺒﺎﺒن اﻝرﻗﺎﻗﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻤﻨﻌم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﺒن‬
‫أﺒﻲ اﻝﻘﺎﺴم‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﻜر ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪،‬‬
‫ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ‪ ،‬ﻜذﻝك أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻨﺎﺼر اﻝﺤﺎﻓظ وﻏﻴرﻩ إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﻨﻘور‪ ،‬ﻗﺎل اﻷول ﺴﻤﺎﻋﺎ‪ ،‬واﻝﺒﺎﻗون إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫ﺒن أﺨﻲ ﻤﻴﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﺼﺎﻋد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺒﻨدار ﻤﺤﻤد ﺒن ﺒﺸﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺸﻌﺒﺔ‪،‬‬
‫ﺴﻤﻌت ﻗﺘﺎدة‪ ،‬ﻋن أﻨس ﺒن ﻤﺎﻝك ﻗﺎل‪" :‬ﻜﺎن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ُﻴ ِﺤ ‪‬‬
‫ب اﻝ ‪‬دﺒ‪‬ﺎء‪ ".‬اﻝﺤدﻴث‬
‫رواﻩ اﻝﺘرﻤذي‪ ٦٨٧‬ﻋن ﺒﻨدار ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬
‫‪٦٨٩‬‬ ‫‪٦٨٨‬‬
‫وﻝد ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬ ‫ﺒن أﻴوب ﺒن ﻋﻠﻲ ﺒن ﺤﺎزم اﻝﻨﻘﻴب‪،‬‬ ‫ﻤﺤﻤد‬ ‫‪.٢٢٨‬‬
‫‪٦٨٢‬‬
‫ﺠﺎء ﻓﻲ اﻝدرر‪" :‬ﻤﺎت ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ‪ ٧٣٥‬ﺒﺴﻔﺢ ﻗﺎﺴﻴون وﺒﻪ دﻓن‪ ".‬ﻓﻠﻌل ﻜﻠﻤﺔ "ﺜﻼﺜﻴن" ﻗد ﺴﻘطت ﺴﻬوا ﻤن اﻝﻨﺎﺴﺦ‪.‬‬
‫‪٦٨٣‬‬
‫‪٦٨٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٠٦٦) ٤٠٠/٣‬‬
‫‪٦٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٨٩) ٤١١/٣‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٩٣-٣٩٠‬‬
‫‪ّ ٦٨٦‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪ .‬ﺠﺎء ﻓﻲ اﻝدرر "ﺘوﻓﻲ ﺴﻨﺔ ‪.٧٤٩‬‬
‫‪ ) ٦٨٧‬ن ا ر ذي ‪.٢٨٤/٤‬‬
‫‪ ٦٨٨‬ﺠﺎء ﻋﻠﻰ اﻝﻬﺎﻤش "ﻴﻘدم ﻗﺒل ﺜﻼﺜﺔ"‪ .‬واﻝﺼﺤﻴﺢ أن ﻴﻘدم ﻗﺒل أرﺒﻌﺔ‪.‬‬
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‫وﺴﻤﻊ ﻤن ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وﻤن ﻋﺜﻤﺎن ﺒن ﺨطﻴب اﻝﻘراﻓﺔ اﻝﺜﺎﻨﻲ ﻤن اﻷول ﻤن ﺤدﻴث اﺒن‬
‫‪٦٩١‬‬ ‫‪٦٩٠‬‬
‫دﻴﻨﺎ ﻤﺘواﻀﻌﺎ‪ .‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺠب ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫وﺘﻔرد ﺒﻪ‪ ،‬وﻜﺎن ﻓﻘﻴﻬﺎ ّ‬
‫ّ‬ ‫ﻗﺎﻨﻊ‬
‫ﻤﺤﻤد ﺒن ﺒﻜﺘوت اﻝﻘرﺸﻲ اﻝﻨﺎﺼري‪ ٦٩٢،‬ﺴﻤﻊ ﻤن اﺒن ﻋﻼق ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ﺠزء اﺒن‬ ‫‪.٢٢٩‬‬
‫ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬وأﺤﻤد ﺒن طرﺨﺎن‪ ،‬وﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬واﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وأﺒﻲ ﺤﺎﻤد اﺒن‬
‫‪٦٩٣‬‬
‫وﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺴﻠﺦ رﺒﻴﻊ اﻷول ﺴﻨﺔ‬ ‫اﻝﺼﺎﺒوﻨﻲ وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن‪،...‬‬
‫‪٦٩٤‬‬
‫ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٦٠‬أ[‬
‫اﻝﻌﺎﺸر ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫‪٦٩٥‬‬
‫‪...‬‬
‫]‪/٦٠‬ب[‬
‫ﻤﺤﻤد ﺒن ﺠﺎﺒر ﺒن ﻤﺤﻤد ﺒن ﻗﺎﺴم ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺤﺴﺎن اﻝوادي آﺸﻲ‬ ‫‪.٢٣٠‬‬
‫‪٦٩٧‬‬ ‫‪٦٩٦‬‬
‫ﻓﺴﻤﻊ ﻤن أﺒﻴﻪ‪ ،‬وﻤن ﻗﺎﻀﻲ اﻝﺠﻤﺎﻋﺔ أﺒﻲ اﻝﻌﺒﺎس اﺒن اﻝﻐﻤﺎز‬ ‫وﻝد ﺴﻨﺔ ﺜﻼث وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪،...‬‬ ‫اﻝﻘﻴﺴﻲ‪،‬‬
‫وﻋﻨِ َﻲ ﺒﺎﻝﺤدﻴث واﻝﻘراءات واﻷدب‪ ،‬دﺨل دﻤﺸق ﺴﻨﺔ اﺜﻨﺘﻴن وﻋﺸرﻴن‬
‫ﻓﺄﻜﺜر ﻋﻨﻪ‪ ،‬وﻤن اﺒن ﻫﺎرون اﻝﻜﺎﺘب وﻏﻴرﻫم‪ُ ،‬‬
‫وﺴﺒﻊ )ﻤﺎﺌﺔ(‪ ٦٩٨‬إذ ارﺘﺤل ﻝﻠﺤﺞ‪ ،‬ﻓﺴﻤﻊ ﺒﻬﺎ ﻤن ﺠﻤﺎﻋﺔ‪ ،‬وﺠﺎل ﻓﻲ اﻝﺒﻼد ﺜم رﺠﻊ إﻝﻰ ﻤﺼر‪ ،‬وﻤن ﻤﺴﻤوﻋﺎﺘﻪ‬
‫اﻻﺴﺘﻴﻌﺎب ﻻﺒن ﻋﺒد اﻝﺒر ﺴﻤﻌﻪ ﻤن اﺒن اﻝﻐﻤﺎز‪ ،‬واﻷﺤﻜﺎم اﻝﺼﻐرى ﻝﻌﺒد اﻝﺤق ﺴﻤﻌﻬﺎ ﻤن اﺒن ﻫﺎرون ﺒﺴﻤﺎﻋﻪ ﻤن‬
‫‪٦٨٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ ،(١٠٤٩) ٣٩٤/٣‬اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٦٣-١٦٢/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٤٣-٣٤٢/٤‬؛‬
‫اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٧١/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.١٧٦/٢‬‬
‫‪٦٩٠‬‬
‫اﻹﻤﺎم ﻋﺒد اﻝﺒﺎﻗﻲ ﺒن ﻗﺎﻨﻊ ﺒن ﻤرزوق ﺒن واﺜق اﻷﻤوي اﻝﻤﺘوﻓﻲ ﺴﻨﺔ ‪ .٩٦٢/٣٥١‬اﻨظر اﻝذﻫﺒﻲ‪ ،‬ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء ‪.٥٢٧-٥٢٦/١٥‬‬
‫‪ّ ٦٩١‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ٦٩٢‬ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪.‬‬
‫‪ C ' &( ٦٩٣‬ر روءة‪.‬‬
‫‪ّ ٦٩٤‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٦٩٥‬‬
‫‪٦٩٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٩٩) ٤١٤-٤١٣/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١١٣/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘذﻜرة اﻝﺤﻔﺎظ ‪٣٠٠/١‬؛ اﻝزرﻜﻠﻲ‪،‬‬
‫اﻷﻋﻼم ‪٦٩-٦٨/٦‬؛ اﻝﻬﺎﺸﻤﻲ اﻝﻤﻜﻲ‪ ،‬ﻝﺤظ اﻷﻝﺤﺎظ ‪٧٩/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٠٩/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٧٥-٣٧٤/٤‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪١٨١/١٨٠/٢‬؛ ﻋﺒد اﻝﺤﻲ ﺒن ﻋﺒد اﻝﻜﺒﻴر اﻝﻜﺘﺎﻨﻲ‪ ،‬ﻓﻬرس اﻝﻔﻬﺎرس واﻷﺜﺒﺎت وﻤﻌﺠم اﻝﻤﻌﺎﺠم واﻝﻤﺸﻴﺨﺎت واﻝﻤﺴﻠﺴﻼت‪،‬‬
‫ﺘﺤﻘﻴق‪ :‬إﺤﺴﺎن ﻋﺒﺎس )ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ‪١١١٦/٢ ،(١٩٨٢ ،‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪١٤٦/٩‬؛ اﺒن ﻓرﺤون إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن‬
‫ﻤﺤﻤد اﻝﻴﻌﻤري‪ ،‬اﻝدﻴﺒﺎج اﻝﻤذﻫب ﻓﻲ ﻤﻌرﻓﺔ أﻋﻴﺎن ﻋﻠﻤﺎء اﻝﻤذﻫب‪ ،‬ﺘﺤﻘﻴق وﺘﻌﻠﻴق ﻤﺤﻤد اﻷﺤﻤدي أﺒو اﻝﻨور )اﻝﻘﺎﻫرة‪ :‬دار اﻝﺘراث ﻝﻠطﺒﻊ‬
‫واﻝﻨﺸر‪ ،‬ﺒدون ﺘﺎرﻴﺦ(‪١٦١/١ ،‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٦٨/٦‬‬
‫‪ ٦٩٧‬ﻜﻠﻤﺔ ﻏﻴر ﻤﻘروءة‪.‬‬
‫‪ ) ٦٩٨‬طت (& ' " >'" ) وا ن ا )‪.6‬‬
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‫ﻓﺤدث ﻓﻲ اﻝﺒﻼد‬
‫وﺨرج ﻝﻨﻔﺴﻪ أرﺒﻌﻴن ﺤدﻴﺜﺎ ﺒﻠداﻨﻴﺔ‪ ،‬ﺜم رﺠﻊ إﻝﻰ ﺒﻼدﻩ ﺜم ﻋﺎد ﺜﺎﻨﻴﺔ ّ‬
‫أﺒﻲ اﻝﺤﺴن ﺒن أﺒﻲ ﻨﺼر ﻋﻨﻪ‪ ،‬‬
‫ورﺠﻊ‪ ،‬ﻓﻤﺎت ﺒﺘوﻨس ﻓﻲ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﺠﺎﺒر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد ﺒن ﻫﺎرون‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﺒن ﺒﻘﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺤق‪،‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻓرج‪ ،‬أﺨﺒرﻨﺎ ﻴوﻨس ﺒن ﻋﺒد اﷲ اﻝﻘﺎﻀﻲ‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻋﺒد اﷲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ اﻝﻘﺎﻀﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻴﺤﻴﻰ ﺒن ﻋﺒد اﷲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻴﺤﻴﻰ ﺒن ﻴﺤﻴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒﻲ‪ ،‬ﻋن ﻤﺎﻝك ﺒن أﻨس‪ ،‬ﻋن اﺒن ﺸﻬﺎب‪ ،‬ﻋن أﺒﻲ‬
‫ﻼ ِة َﻓ َﻘ ْد أ َْدَر َك‬
‫ﺼَ‬‫ك َرْﻜ َﻌ ًﺔ ِﻤ َن اﻝ ‪‬‬
‫ﺴﻠﻤﺔ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬ﻤ ْن أ َْدَر َ‬
‫‪٦٩٩‬‬
‫ﻼةَ‪«.‬‬
‫ﺼَ‬‫اﻝ ‪‬‬
‫أﺨﺒرﻨﺎﻩ أﻋﻠﻰ ﻤن ﻫذﻩ اﻝرواﻴﺔ ﺒدرﺠﺘﻴن أﺒو ﻋﻠﻲ ﺒن إﺒراﻫﻴم اﻝﻌﺴﻘﻼﻨﻲ إذﻨﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻜذﻝك أﺨﺒرﻨﺎ أﺒو‬
‫اﻝﻜرم اﻝﺸﻬرزوري إﺠﺎزة‪ ،‬ﻋن أﺒﻲ اﻝﺤﺴﻴن ﺒن اﻝﻨﻘور‪ ،‬أﺨﺒرﻨﺎ ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻜﺎﻤل ﺒن‬
‫طﻠﺤﺔ أﺒو ﻴﺤﻴﻰ اﻝﺠﺤدري إﻤﻼء ﻓﻲ ﻜﺘﺎﺒﻪ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺎﻝك ﻓذﻜرﻩ ﺴواء‪.‬‬
‫‪٧٠٠‬‬
‫ﺒن إﺒراﻫﻴم ﺒن اﻝﺤﺴن اﻷﻨﺼﺎري اﻝﻘﻤﻨﻲ ﺜم اﻝﻤﺼري ﺸرف اﻝدﻴن‬ ‫ﻤﺤﻤد ﺒن ﺤﺴن‬ ‫‪.٢٣١‬‬
‫‪٧٠١‬‬
‫ﺴﺒط اﻝرﻀﻲ اﻝﻘﺴطﻨطﻴﻨﻲ‪ ،‬ﺴﻤﻊ ﻤن اﺒن ﻋﻼق‪ ،‬واﻝﻨﺠﻴب وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﻓﻘﻴﻬﺎ‪ّ ،‬‬
‫درس ﺒﺜﻐر اﻹﺴﻜﻨدرﻴﺔ‪،‬‬
‫اﻝﻘ ‪‬ﻤﻨﻲ" ﺒﺎﻝﺘﺸدﻴد‪ .‬ﻤﺎت ﻓﻲ ﺴﺎدس ﻋﺸرﻴن رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ‬‫وأﻗﺎم ﺒﻬﺎ ﻤدة‪ ،‬وﺤﻜﻰ اﺒن اﻝﺴﻤﻌﺎﻨﻲ ﻓﻲ ﻤﻌﺠﻤﻪ " ِ‬
‫أرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦١‬أ[‬
‫‪٧٠٣‬‬ ‫‪٧٠٢‬‬
‫‪...‬‬ ‫ﻤﺤﻤد ﺒن اﻝﺤﺴن ﺒن أﺒﻲ اﻝﺤﺴﻴن ﺒن ﻋﺒد اﷲ اﻝﻐزي إﻤﺎم ﺠﺎﻤﻊ اﻷﻗﻤر‬ ‫‪.٢٣٢‬‬
‫‪٧٠٤‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن ﻋوض اﻝﺤﺎرﺜﻲ أﺒو أﺤﻤد اﻝﺤﻨﺒﻠﻲ اﻝﺼوﻓﻲ‪،‬‬ ‫‪.٢٣٣‬‬
‫ﺴﻤﻊ ﻤن اﻝﻔﺨر ﺒن اﻝﺒﺨﺎري اﻝﺸﻤﺎﺌل ﻝﻠﺘرﻤذي‪ ،‬وﻤن اﺒن اﻝزﻴن‪ ،‬واﺒن اﻝﻤﺠﺎور‪ ،‬وﻏﻴرﻫم‪ ،‬وﻜﺎن ﻴﺠﻠس ﻤﻊ اﻝﺸﻬود‪ ،‬وﻓﻴﻪ‬
‫دﻴن وﺨﻴر‪ .‬ﻤﺎت ﻓﻲ ﺴﻠﺦ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ أرﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٦٩٩‬‬
‫اﻨظر ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪(٥٤٦) ٤٢٧/٢‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٤٢٣/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪١٠/١‬؛ ﺴﻨن أﺒﻲ داود ‪٢٩٢/١‬؛ اﻝﻨﺴﺎﺌﻲ‪،‬‬
‫اﻝﺴﻨن اﻝﻜﺒرى‪٥٣٧/١ ،‬؛ ﻤﺴﻨد أﺤﻤد ‪٩٧/١٣‬؛ ؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٣٤٨/٤‬‬
‫‪٧٠٠‬‬
‫ورد اﺴﻤﻪ ﻓﻲ ﻤﺼﺎدر ﺘرﺠﻤﺘﻪ "ﻤﺤﻤد ﺒن اﻝﺤﺴن"‪ .‬اﻨظر اﻝﻬﺎﻤش اﻝﺘﺎﻝﻲ‪.‬‬
‫‪٧٠١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١١٢) ٤١٨/٣‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١١٤/١‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٥١/٢‬؛ اﻝﺼﻔدي‪،‬‬
‫أﻋﻴﺎن اﻝﻌﺼر؛ ‪٣٩٧-٣٩٦/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝواﻓﻴﺎت ‪.٣١٥-٣١٤/١‬‬
‫‪٧٠٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١١٣٢) ٤٢٥/٣‬ﺠﺎء ﻓﻲ ﺘرﺠﻤﺘﻪ‪" :‬ﻤﺤﻤد ﺒن اﻝﺤﺴن ﺒن أﺒﻲ اﻝﺤﺴن اﻝﻐزي اﻝﺸﺎﻓﻌﻲ اﻝﻀرﻴر‬
‫ﺒدر اﻝدﻴن اﺒن ﺸﻤس اﻝدﻴن إﻤﺎم ﺠﺎﻤﻊ اﻷﻗﻤر وﻝد ﺴﻨﺔ ‪ ٦٥٥‬وأﺴﻤﻊ ﻋﻠﻰ اﻝﻨﺠﻴب واﺒن ﻋﻼق وﻋﺒد اﻝﻤﻠك ﺒن أﺒﻲ ﺤﺎﻤد ﺒن اﻝﻌﺠﻤﻲ ﺤ ‪‬دﺜﻨﺎ ﻋﻨﻪ‬
‫ﺸﻴﺨﻨﺎ ﺒرﻫﺎن اﻝدﻴن اﻝﺸﺎﻤﻲ ﺒﺎﻝﺴﻤﺎع ﻤﻨﻪ وﻤﺎت ﺴﻨﺔ‪"...‬‬
‫‪٧٠٣‬‬
‫‪٧٠٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١١٣٨) ٤٢٦/٣‬‬
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‫‪٧٠٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ واﺒن‬ ‫ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن أﻴوب اﻝﺼﻨﻬﺎﺠﻲ اﻝﺤﻨﻔﻲ ﺸﻤس اﻝدﻴن ﺒن اﻝﻤﻐرﺒﻲ‪،‬‬ ‫‪.٢٣٤‬‬
‫اﻝﻤزة وﻏﺎزي اﻝﺤﻼوي وﻜﺎن ﻴﺠﻠس ﻤﻊ اﻝﺸﻬود وﻴﺨطب ﺒﺠﺎﻤﻊ اﻝﻤﻘﻴﺎس‪ ،‬ﺘوﻓﻲ ﺜﺎﻝث ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ‬
‫ﺨطﻴب ّ‬
‫ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫ﻤﺤﻤد ﺒن ﺨﻠﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺎﻫﻴن ﺒن ﺤﺒﻴب ﺒن ﺸرف ﺒن ﻋﻠﻲ ﺒن ﺴﻌد ﺒن ﺨﻠﻴل‬ ‫‪.٢٣٥‬‬
‫‪٧٠٦‬‬
‫ﺴﻤﻊ ﻤن اﻝﻘﺎﻀﻲ ﺸﻤﻲ اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬وﻏﺎزي اﻝﺤﻼوي‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وﺴﺒﻌﻴن‬ ‫اﻝﺼوﻓﻲ اﻹرﺒﻠﻲ‪،‬‬
‫‪٧٠٧‬‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻨﻲ رﻤﻀﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫ﻤﺤﻤد ﺒن ذي اﻝﻨون ﺒن ﻋﻤر ﺒن ﻋﺒﺎس اﻷﺴﻌردي ﻨﺠم اﻝدﻴن أﺒو ﻋﺒد اﷲ اﻝﻌراﻗﻲ‬ ‫‪.٢٣٦‬‬
‫‪٧٠٨‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب وأﺨﻴﻪ‪ ،‬وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺴﻬﻼ ﻓﻲ اﻝﺘﺤدﻴث‪ ،‬ﺤﺴن اﻝﺨﻠق‪ ،‬ﻤﺘﻘﻠﻼ ﻤن اﻝدﻨﻴﺎ‪ .‬وﻝد‬ ‫اﻝﻤؤذن‪،‬‬
‫ﻓﻲ رﺠب ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ اﻝﻌﺸر اﻷﺨﻴر ﻤن رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٠٩‬‬
‫ﻤوﻝدﻩ‬ ‫ﻤﺤﻤد ﺒن زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ ﺒن ﻤﺴﻌود ﺒن ﻏﻨﻴﻤﺔ ﺒن ﻋﻤر اﻝﺴوﻴداﺌﻲ اﻝﻘدﺴﻲ‪،‬‬ ‫‪.٢٣٧‬‬
‫ﻋﻠﻰ ﻤﺎ ﻜﺘب ﺒﺨطﻪ ﻝﻴﻠﺔ اﻝﺠﻤﻌﺔ ﻋﺎﺸر اﻝﻤﺤرم ﺘﻤﺎم ﺴت وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬ﺴﻤﻊ ﻤن اﺒن ﻤﻀر‪ ،‬واﻝﻨﺠﻴب‪ ،‬وﻏﻴرﻫﻤﺎ‪،‬‬
‫ذﻜرﻩ اﻝﻘطب اﻝﺤﻠﺒﻲ ﻓﻲ ﺘﺎرﻴﺨﻪ ﻓﻘﺎل‪" :‬ﻜﺎن ﻓﺎﻀﻼ‪ ،‬وﻝﻪ أﻨس ﺒﺎﻝﺤدﻴث‪ ،‬وﻜﺎن ﻴﻌظ‪ ،‬وﻝﻪ ﺸﻌر ﺤﺴن"‪ ،‬واﻝﻘدﺴﻲ ﻨﺴﺒﺔ‬
‫إﻝﻰ اﻝﻘدﺴﻲ اﻝواﻋظ ﻷﻨﻪ ﻜﺎن ﻴﺼﺤﺒﻪ‪ ،‬وﺘوﻓﻲ ﻋﺎﺸر رﻤﻀﺎن ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦١‬ب[‬
‫‪٧١٠‬‬
‫وﻝد ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‬ ‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝزﻫر ﺒن ﺴﺎﻝم اﻝﻬﻜﺎري اﻝﻐﺴوﻝﻲ‪،‬‬ ‫‪.٢٣٨‬‬
‫ﺘﻘرﻴﺒﺎ‪ ،‬وﺴﻤﻊ ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﻝﺸﻴﺦ ﺸﻤس اﻝدﻴن اﺒن أﺒﻲ ﻋﻤر‪ ،‬واﺒن أﺨﻴﻪ اﻝﻌز إﺒراﻫﻴم‪ ،‬وأﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد‬
‫وﺘﻔرد ﺒﺎﻝﺤﻀور ﻋﻠﻴﻪ ﺒدﻤﺸق‪ ،‬وﻤن‬
‫اﻝﻬروي‪ ،‬وأﺤﻤد ﺒن ﺠﻤﻴل ﺒن ﺤﻤد وﻤن آﺨرﻴن‪ ،‬وﺤﻀر ﻋﻠﻰ اﻝﻨﺠﻴب اﻝﺤراﻨﻲ‪ّ ،‬‬
‫ﻤﺴﻤوﻋﻪ ﻋﻠﻰ اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن اﻝﻔرات‪ ،‬واﻝﺘﺎﺴﻊ ﻋﺸر واﻝﻌﺸرون ﻤن اﻝﺴﻴرة ﻻﺒن ﺸﺎﻫﻴن ﺒﺴﻤﺎﻋﻪ ﻤن اﺒن‬
‫ﻜﻠﻴب‪ ،‬وﺤﻀر ﻋﻠﻰ ﻋﺒد اﻝﺤﻤﻴد ﺒن ﻋﺒد اﻝﻬﺎدي‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن‪ ٧١١‬ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻨﺎﺼﺢ ﺒن‪ ٧١٢،...‬وﻏﻴرﻫم‪،‬‬
‫ﺘوﻓﻲ ﻓﻲ ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٠٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت‪.٢٦٦/١‬‬
‫‪٧٠٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٦٣) ٤٣٣/٣‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٤٢/٣‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر‪ .٤٢١/٤‬ورد اﺴﻤﻪ‬
‫ﻓﻲ اﻝدرر‪" :‬ﻤﺤﻤد ﺒن ﺨﻠﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺎﻫﻨﺸﺎﻩ ﺒن ﺤﺒﻴب ﺒن ﺴرور ﺒن ﻋﻠﻲ اﺒن ﺸﺎد ﺒن ﺨﻠﻴل ﺒن ﻋﺒد اﷲ‪".‬‬
‫‪٧٠٧‬‬
‫ورد ﻓﻲ اﻷﺼل "ﺴﺘﻤﺎﺌﺔ" ﻓﻠﻌﻠﻪ ﺴﻬو ﻤن اﻝﻨﺎﺴﺦ‪.‬‬
‫‪٧٠٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١١٧٥) ٤٣٩-٤٣٨/٣‬‬
‫‪٧٠٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٨٠) ٤٤٢-٤٤١/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٤١/٧‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٨٥٧/١٤‬‬
‫‪٧١٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٨١) ٤٤٢/٣‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٣٤-١٣٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٧٩٣/١٤‬‬
‫‪ ٧١١‬ورد ﻓﻲ اﻷﺼل "ﻋن" واﻷﺼﺢ "ﻤن"‪.‬‬
‫نأد ‪.‬‬ ‫در ا‬ ‫‪ ٧١٢‬ا)م ‪ C‬ر روء‪ ،‬و م ) دل ;& ‪ 1‬ن ‪5‬ل ا‬
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‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺒﻲ اﻝزﻫر إذﻨﺎ‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫اﻷﻨﺼﺎري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺜﺎﺒت ﺒن ﻋﻤﺎرة‪ ،‬ﻋن ُﻏَﻨﻴم ﺒن ﻗﻴس‪ ،‬ﻗﺎل‪ :‬ﺤ ‪‬دﺜﻨﺎ اﻷﺸﻌري أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪:‬‬
‫» ُﻜ ‪‬ل َﻋ ْﻴ ٍن َزاﻨِ َﻴﺔٌ‪«.‬‬
‫وﺼﺤﺤﻪ وﻫذا ﻋﻠﻰ ﺸرطﻪ وﻋﻠﻰ‬

‫ّ‬ ‫أﺨرج اﻝﺘرﻤذي‪ ٧١٣‬ﻋن اﺒن ﺒﺸﺎر ﻋن ﻴﺤﻴﻰ ﻋن ﺜﺎﺒت ﺒﻬذا اﻹﺴﻨﺎد ﺤدﻴﺜﺎ ﻏﻴر ﻫذا‬
‫ﻴﺨرﺠﺎﻩ‪.‬‬
‫ﺸرط اﻝﻨﺴﺎﺌﻲ أﻴﻀﺎ وﻝم ّ‬
‫‪٧١٥‬‬
‫ﻤﺤﻤد ﺒن ﺴﻌد ﺒن ﻋﺒد اﷲ ﺒن ﺸﺠﺎع اﻝﺼﻔﺎر‪...٧١٤‬‬ ‫‪.٢٣٩‬‬
‫‪٧١٧‬‬
‫ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﻋﺒد اﷲ اﻝرﻗﻲ‪...٧١٦‬‬ ‫‪.٢٤٠‬‬
‫‪٧١٩‬‬ ‫‪٧١٨‬‬
‫ﺴﻤﻊ ﻤن اﻝزاﻫد ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن اﻝﺸﺎطﺒﻲ‪،‬‬ ‫ﻤﻠك اﻝﻤؤدب اﻹﺴﻜﻨدري‪،‬‬ ‫ﻤﺤﻤد ﺒن ﺸﺎﻩ ﺒن رﻓﺎﻋﺔ‬ ‫‪.٢٤١‬‬
‫وﺤ ‪‬دث‪ .‬ﻤﺎت ﻓﻲ أواﺨر ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻹﺴﻜﻨدرﻴﺔ‪ ،‬وﻜﺘب ﻤوﻝدﻩ ﺒﺨطﻪ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن‬
‫‪٧٢٠‬‬
‫وﺴﺘﻤﺎﺌﺔ‪...‬‬
‫]‪/٦٢‬أ[‬
‫ﻤﺤﻤد ﺒن ﺸﻌﺒﺎن ﺒن أﺒﻲ اﻝطﺎﻫر ﺒن ﻋﻤر ﺒن اﻝﺤﺴﻴن اﻝﺨﻼطﻲ اﻷﻨﺼﺎري ﻀﻴﺎء اﻝدﻴن‬ ‫‪.٢٤٢‬‬
‫‪٧٢١‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻜﺎن ﻴؤم ﺒﺎﻝﻤﺸﻬد اﻝﺤﺴﻴﻨﻲ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬ ‫اﺒن اﻝﺸﻬﺎب‪،‬‬
‫‪٧٢٢‬‬
‫وﻤﺎت ﻓﻲ ﺴﻠﺦ رﺒﻴﻊ اﻷول ﻤن ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ِ‬
‫ﺴﻨن اﻝﺘرﻤذي ‪ .١٠٦/٥‬اﻨظر ﻜذﻝك‪ :‬ﻤﺴﻨد أﺤﻤد ‪ .٢٧٣/٣٢‬ﺠﺎء ﻓﻲ رواﻴﺔ اﻝﺘرﻤذي‪ُ » :‬ﻜ ‪‬ل َﻋ ْﻴ ٍن َزاﻨَﻴﺔٌ َوا ْﻝ َﻤ ْأرَةُ ِإ َذا ْ‬
‫‪٧١٣‬‬
‫‪‬ت‬
‫ت َﻓ َﻤر ْ‬
‫اﺴﺘَ ْﻌطََر ْ‬
‫س َﻓ ِﻬ َﻰ َﻜ َذا َو َﻜ َذا َﻴ ْﻌﻨِﻰ َازﻨِ َﻴ ًﺔ‪«.‬‬
‫ﺒِﺎ ْﻝ َﻤ ْﺠِﻠ ِ‬
‫‪٧١٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١١٩٠) ٤٤٤/٣‬ﻝم ﻴذﻜر اﺒن ﺤﺠر ﺘﺎرﻴﺦ وﻓﺎﺘﻪ‪.‬‬
‫‪٧١٥‬‬
‫‪٧١٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١٢١١) ٤٤٩/٣‬وﻝد ﺴﻨﺔ ‪ ١٢٨٨/٦٨٧‬ﻓﻲ رﻤﻀﺎن‪ ،‬وﻝم ﻴذﻜر اﺒن ﺤﺠر ﺘﺎرﻴﺦ وﻓﺎﺘﻪ‪.‬‬
‫‪٧١٧‬‬
‫‪٧١٨‬‬
‫ورد اﺴم رﻓﺎﻋﺔ ﻤﺸطوﺒﺎ ﻓﻲ اﻝﻨص ﻝﻜﻨﻪ ﻤﺜﺒت ﻋﻠﻰ اﻝﻬﺎﻤش‪.‬‬
‫‪٧١٩‬‬
‫‪٧٢٠‬‬
‫‪٧٢١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٢٢٢) ٤٥٦/٣‬‬
‫‪٧٢٢‬‬
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‫‪٧٢٤‬‬ ‫‪٧٢٣‬‬
‫أﺨو أﺤﻤد ﺒن رﻀوان ﺒن اﻝزﻨﻬﺎر ﻷﻤﻪ‪،‬‬ ‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺤق ﺒن ﺸﻌﺒﺎن اﻝﺸﻴﺎخ‬ ‫‪.٢٤٣‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻨﻲ ﻋﺸري ﺸوال ﺴﻨﺔ ﺨﻤس‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺤق ﺒن اﻝﺸﻴﺎخ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻨﻌم ﺒن ﻋﺒد اﻝوﻫﺎب‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ أﺨﺒرﻫم‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر‬
‫اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن ﺒﺒﻐداد ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺼﻔﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم اﻝﻘﻔﺎري‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن زﻴد ﺒن أﺴﻠم‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن‬
‫ِ ‪٧٢٥‬‬ ‫ِ‬
‫َﻫ ِل ا ْﻝ َﺠ ‪‬ﻨﺔ‪«.‬‬
‫اج أ ْ‬
‫ﻋﻤر ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪ُ » :‬ﻋ َﻤ ُر ﺴ َر ُ‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن زﻴد ﺒن أﺴﻠم ﻀﻌﻴف ﺠدا وﻜذﻝك ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم‪.‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺨﺎﻝق ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻋﺒد اﻝواﺤد ﺒن ﺒﺴران ﺒن أﺤﻤد ﺨطﻴب‬ ‫‪.٢٤٤‬‬
‫‪٧٢٧‬‬ ‫‪٧٢٦‬‬
‫ﺴﻤﻊ اﻝﺤدﻴث اﻝﻤﺴﻠﺴل ﺒﺎﻷوﻝﻴﺔ ﻤن اﻝﻨﺠﻴب‪ ،‬وﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻤﺠد ﻤﺤﻤد ﺒن‬ ‫اﻝﺼوﻓﻲ‪،‬‬ ‫ﺒﻬﺘﻴم‬
‫اﻝﺤﺴن ﺒن ﻋﺴﺎﻜر‪ ،‬وﻋﻤر ﺒن أﺒﻲ ﻋﺼرون‪ .‬وﻝد ﻓﻲ ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺠﻤﺎدى‬
‫‪٧٢٨‬‬
‫اﻷوﻝﻰ ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ووِﻝ َﻲ ﻫﻨﺎك‬ ‫‪٧٢٩‬‬

‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻤر اﻝﻘزوﻴﻨﻲ ﺠﻼل اﻝدﻴن‪ ،‬ﻨﺸﺄ ﺒﺎﻝروم‪َ ،‬‬ ‫‪.٢٤٥‬‬
‫اﻝﻘﻀﺎء وﻫو ﺸﺎب‪ ،‬وﻗدم دﻤﺸق ﺴﻨﺔ ﺘﺴﻊ وﺜﻤﺎﻨﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻻزم اﻻﺸﺘﻐﺎل‪ ،‬وأﻋﺎد ﺒﺎﻝﺒﺎدراﺌﻴﺔ‪ ،‬وﻨﺎب ﻋن أﺨﻴﻪ ﻓﻲ‬
‫وﺼﻨف اﻝﺘﺼﺎﻨﻴف‪ ،‬وﺸﻬرﺘﻪ ﺘﻐﻨﻲ ﻋن‬
‫ّ‬ ‫اﻝﻘﻀﺎء‪ ،‬وﺨطب ﺒﺎﻝﺠﺎﻤﻊ اﻷﻤوي‪ ،‬ﺜم وﻝﻲ ﻗﻀﺎء دﻤﺸق‪ ،‬ﺜم ﻗﻀﺎء ﻤﺼر‪،‬‬
‫وﺨرج ﻝﻪ اﻝﺒرزاﻝﻲ ﻤﺸﻴﺨﺔ‪ ،‬وﺤ ‪‬دث ﺒﻬﺎ‪ .‬ﻤﺎت ﻓﻲ ﺴﺎدس ﻋﺸر ﺠﻤﺎدى‬
‫ذﻜرﻩ‪ .‬ﺴﻤﻊ ﺒدﻤﺸق ﻤن اﻝﻌز اﻝﻔﺎروﺜﻲ وﻏﻴرﻩ‪ّ ،‬‬
‫اﻷوﻝﻰ ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٢‬ب[‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ اﻝﻔﺘﺢ اﻝﻌﻤري أﺨو ﻋﺘﻴق أﺒو اﻝطﺎﻫر اﻝﻤﺼري اﻝﻤﻜﻲ‬ ‫‪.٢٤٦‬‬
‫‪ (٤٤/٩) 1‬ا ‪ Z Z‬ح‪.‬‬ ‫‪<" @ ٧٢٣‬م وخ ا ذھ )‪ (٢٠٦/٢‬و و‪ Q /‬ا‬

‫‪ ٧٢٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٣٢٠)٤٩١/٣‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٢٠٦/٢‬‬
‫‪ :‬طل‪ .‬ا ظر‪ :‬ﺴﻠﺴﻠﺔ اﻷﺤﺎدﻴث اﻝﻀﻌﻴﻔﺔ واﻝﻤوﻀوﻋﺔ ‪.٣٩١/٨‬‬ ‫‪ B ٧٢٥‬ل ا‬
‫‪٧٢٦‬‬
‫ﺠﺎء ﻓﻲ اﻝدرر "ﺒﻬﺒﻴت" وﻝﻴس "ﺒﻬﺘﻴم"‪.‬‬
‫‪٧٢٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٣٢٩) ٤٩٤/٣‬‬
‫‪٧٢٨‬‬
‫‪٧٢٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢) ٦-٣/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٦٠-٢٥٨/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٤٩٩-٤٩٢/٤‬؛‬
‫اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٠٠-١٩٩/٣‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٢٤-١٢٣/٦‬؛ اﻝﻨﻌﻴﻤﻲ‪ ،‬اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ اﻝﻤدارس ‪٣٠-٢٩/١‬؛‬
‫اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.١٩٢/٦‬‬
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‫‪٧٣٠‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﻼق ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن ﻋﺒد اﻝﻬﺎدي اﻝﻘﻴﺴﻲ اﻝﻤوطﺄ‪ ،‬وﻤن اﻝﻌز اﻝﺤراﻨﻲ ﺠزء‬ ‫ﻜﻤﺎل اﻝدﻴن اﻝﻤؤذن‪،‬‬
‫اﺒن ﻋرﻓﺔ‪ ،‬وﻤن آﺨرﻴن‪ ،‬وﺤ ‪‬دث ﺒﻤﻜﺔ وﺒﻤﺼر‪ .‬ﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸر ﺸﻬر رﺠب ﻤن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‬
‫‪٧٣١‬‬
‫ﺒﻤﻜﺔ‪...‬‬
‫‪٧٣٣‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﺴﻠﻴﻤﺎن ﻋرف ﺒﺎﺒن ﻤﻼﻋب‪...٧٣٢‬‬ ‫‪.٢٤٧‬‬
‫‪٧٣٤‬‬
‫ﺴﻤﻊ ﻤن ﻤﺤﻤد ﺒن أﻨﺠب‬ ‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﺼﺎﻝﺢ اﻝﻜﻨﺎﻨﻲ اﻝﺨﻴﺎط اﻝﻌﻼف‪،‬‬ ‫‪.٢٤٨‬‬
‫اﻝﻨﻌﺎل ﻤﻨﺘﻘﻰ ﻤن اﻷول ﻤن ﺤدﻴث اﺒن أﺨﻲ ﻤﻴﻤﻲ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ‪ .‬ﻤﺎت ﻓﻲ ﺴﺎﺒﻊ رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺜﻼث‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﺼﺎﻝﺢ اﻝﻌﻼف إﺠﺎزة‪ ،‬وﻋﻠﻲ ﺒن ﻋﻤر اﻝواﻨﻲ ﺴﻤﺎﻋﺎ ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﻨﺠب‬
‫‪٧٣٥‬‬
‫]‪/٦٣‬أ[‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن اﻝﺼﻌﺒﻲ أﺒو ﺒﻜر ﻨﺠم اﻝدﻴن ﺒن‬ ‫‪.٢٤٩‬‬
‫‪٧٣٦‬‬
‫ﺴﻤﻊ ﻤن إﺴﻤﺎﻋﻴل ﺒن ﺼﺎرم ﺠزء اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن أﺤﻤد ﺒن ﺤﺎﻤد اﻷرﺘﺎﺤﻲ‪ ،‬وﻋﺒد اﻝﻌزﻴز ﺒن أﺒﻲ اﻝروس‬ ‫اﻝوﺠﻴﻪ‪،‬‬
‫ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﻤن أﺒﻲ اﻝﻤﻜﺎرم ﻤﺤﻤد ﺒن ﻋﺒد اﻝداﺌم اﻝﻘﻀﺎﻋﻲ ﺒن ﺤﻤدان اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﻝرﺸﻴد اﻝﻌطّﺎر‬
‫ﺠزء اﺒن ﻓﻴل‪ ،‬وﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن آﺨرﻴن‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ‬
‫‪٧٣٧‬‬
‫ﻋﻴد اﻝﻔطر ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٣٩‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺤراﻨﻲ‪...٧٣٨‬‬ ‫‪.٢٥٠‬‬
‫‪٧٤٠‬‬
‫وﻝد ﺴﻨﺔ‬ ‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﺠﻴد ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب اﺒن اﻝﺼواف ﺴدﻴد اﻝدﻴن‪،‬‬ ‫‪.٢٥١‬‬
‫‪٧٣٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٣) ٦/٤‬‬
‫‪٧٣١‬‬
‫‪٧٣٢‬‬
‫‪٧٣٣‬‬
‫‪٧٣٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٣٧) ١٧-١٦/٤‬‬
‫‪٧٣٥‬‬
‫‪٧٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٨) ١٩/٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٦٦/١٠‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٤٠٧-٤٠٣‬‬
‫‪٧٣٧‬‬
‫‪٧٣٨‬‬
‫‪٧٣٩‬‬
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‫اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن ﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ اﻝﺘوﻜل ﻻﺒن أﺒﻲ اﻝدﻨﻴﺎ‪ ،‬وﺴﻤﻊ ﻤن ﻤﻨﺼور ﺒن ﺴﻠﻴم وﻏﻴرﻩ‪ .‬ﺘوﻓﻲ ﻓﻲ‬
‫ﺸﻌﺒﺎن ﺴﻨﺔ اﺜﻨﺘﻴن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٤٢‬‬ ‫‪٧٤١‬‬
‫وﻋﻤر ﺒن ﻴﺤﻴﻰ اﻝﻌﺘﺒﻲ‬ ‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﺠﻴد ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب‪ ،‬وﻋﻤﻪ ﻋﺒد اﷲ ﺒن ﺨﻠف‪،‬‬
‫‪٧٤٣‬‬
‫وﻏﻴرﻫم إﺠﺎزة‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ اﻝﺴﺒط‪...‬‬
‫]‪/٦٣‬ب[‬
‫‪٧٤٤‬‬
‫ﺤﻀر‬ ‫ﻤﺤﻤد ﺒن اﻝﺤﺎﻓظ ﺸرف اﻝدﻴن أﺒﻲ أﺤﻤد ﺒن ﻋﺒد اﻝﻤؤﻤن ﺒن ﺨﻠف اﻝدﻤﻴﺎطﻲ‪،‬‬ ‫‪.٢٥٢‬‬
‫ﻋﻠﻰ اﺒن ﻋﻼق ﻨﺴﺨﺔ اﺒن ﺴﻌد‪ ،‬وﻋﻠﻰ اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‪ٕ ،‬واﺒراﻫﻴم ﺒن ﻤﻨﺎﻗب ﻓﻲ‬
‫وﺨرج ﻝﻪ واﻝدﻩ ﻤﺸﻴﺨﺔ‪ ،‬وﺤ ‪‬دث ﺒﻬﺎ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺜﺎﻝث ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺴﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ‬
‫آﺨرﻴن‪ّ ،‬‬
‫‪٧٤٥‬‬
‫ﺜﺎﻨﻲ ﻋﺸرﻴن ﺸوال ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻤﺘوج ﺒن ﺼﺎﻝﺢ ﺒن ﻴوﺴف ﺒن زﻴد ﺒن ﻋﻴﺴﻰ ﺒن ﻤوﺴﻰ ﺒن‬ ‫‪.٢٥٣‬‬
‫‪٧٤٦‬‬
‫ﺴﻤﻊ ﻤن اﻝﺒﺎدراﺌﻲ‬ ‫ﻋﺒد اﷲ ﺒن ﻓﻀﺎﻝﺔ ﺒن ﻋﻠﻲ ﺒن ﻤﺨﺘﺎر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن اﻝزﺒﻴر اﻷﺴدي ﺘﺎج اﻝدﻴن‪،‬‬
‫أرﺒﻌﻴن أﺒﻲ اﻝﺒرﻜﺎت اﻝﻨﻴﺴﺎﺒوري‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ‬
‫‪٧٤٧‬‬
‫ﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﻤرﺘﻀﻰ ﺒن ﻫﺒﺔ اﷲ ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﺠﻌﻔر ﺒن ﻋﻠﻲ ﺒن‬ ‫‪.٢٥٤‬‬
‫‪٧٤٨‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪ ،‬وﻤﺤﻤد ﺒن رﺒﻴﻌﺔ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﻴﺠﻠس ﻤﻊ اﻝﺸﻬود‪ .‬ﻤﺎت ﻓﻲ ﺜﺎﻝث‬ ‫ﻋﻤر اﻝﺒﻬﻨﺴﻲ ﻗطب اﻝدﻴن‪،‬‬
‫اﻝﻤﺤرم ﺴﻨﺔ أرﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻤوﻝدﻩ ﻜﻤﺎ ﻜﺘب ﺒﺨطﻪ ﻓﻲ ﻝﻴﻠﺔ ﻴﺴﻔر ﺼﺒﺎﺤﻬﺎ ﻋن ﻴوم اﻝﺨﻤﻴس راﺒﻊ ﻋﺸر‬
‫ﺼﻔر ﺴﻨﺔ ﺴت وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٤‬أ[‬
‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ ﺒن أﺤﻤد ﺒن ﻋﻘﻴل ﺒن أﺒﻲ اﻝﺤواﻓر‬ ‫‪.٢٥٥‬‬
‫‪ ٧٤٠‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧١) ٢٦/٤‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٢٤-١٢٣‬‬
‫‪ ٧٤١‬ا ظر ا ر< ' ر‪B‬م ‪.١٢٥‬‬
‫‪ ٧٤٢‬ا ظر ا ر< ' ر‪B‬م ‪.١٩٠‬‬
‫‪ّ ٧٤٣‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪٧٤٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٨٧) ٣٣/٤‬‬
‫‪٧٤٥‬‬
‫‪٧٤٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٩٩) ٣٦/٤‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٥٦/٦‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪.٥٥٦-٥٥٥/١‬‬
‫‪٧٤٧‬‬
‫‪٧٤٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٠) ٣٧/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٤٣/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٢٣-٤٢٠‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ‬
‫اﻹﺴﻼم ‪.١٣٨/١٥‬‬
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‫اﻝﻤﺼري اﻝطﺒﻴب ﻓﺘﺢ اﻝدﻴن‪ ٧٤٩،‬ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻤﺠﺎﻝس اﺒن َﻤﻠ‪‬ﺔ‪ ،‬وﻤﺠﺎﻝس اﻝﺨﻼل‪ ،‬وﻤن أﺨﻴﻪ اﻝﻌز‪ ،‬واﺒن ﻤﻨﺎﻗب‬
‫ﻓﻲ آﺨرﻴن‪ ،‬وﻜﺎن ﺤﺴن اﻝﺸﻜل‪ ،‬وﺤ ‪‬دث‪ ،‬وﻫو ﻤن ﺒﻴت ﻤﺸﻬور ﺒﺎﻝطب‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ اﺜﻨﺘﻴن‬
‫‪٧٥٠‬‬
‫وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻝث ﻋﺸر رﻤﻀﺎن ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻴﻌﻘوب ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﻋرف ﺒﺎﻝﻨﺠﺎر ﺘﻘﻲ‬ ‫‪.٢٥٦‬‬
‫‪٧٥١‬‬
‫ﺴﻤﻊ ﻤن اﻝرﺸﻴد اﻝﻌطّﺎر ﻜﺜﻴرا‪ ،‬وﻤن اﻝﻤﻘرئ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤوﻫب ﻜﺘﺎب اﻝﻌﻨوان ﻓﻲ اﻝﻘراءات‪،‬‬ ‫اﻝدﻴن اﻝﺤداد‪،‬‬
‫وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺼﺎﻝﺤﺎ ﺘﺎﻝﻴﺎ ﻝﻠﻘرآن‪ ،‬ﻝﻪ ﺤﺎﻨوت ﻴﺒﻴﻊ ﻓﻴﻪ اﻝﺤدﻴد ﺒﻤﺼر‪ .‬ﺘوﻓﻲ ﻓﻲ ﺼﻔر ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪،‬‬
‫‪٧٥٢‬‬
‫وﻜﺎن ﻤوﻝدﻩ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪...‬‬
‫]‪/٦٤‬ب[‬
‫‪٧٥٣‬‬
‫ﺤﻀر‬ ‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺘوزري أﺒو اﻝﺒرﻜﺎت ﺠﻤﺎل اﻝدﻴن‪،‬‬ ‫‪.٢٥٧‬‬
‫ﻓﻲ اﻝﺜﺎﻝﺜﺔ ﻋﻠﻰ ﺸﻤس اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬وأﺤﻤد ﺒن ﺸﺠﺎع‪ ،‬وﻀرﻏﺎم ﻓﻲ آﺨرﻴن‪ ،‬وﻓﻲ اﻝراﺒﻌﺔ ﻋﻠﻰ اﻝﻌز اﻝﺤراﻨﻲ‬
‫ﻤﺸﻴﺨﺔ اﺒن ﻜﻠﻴب‪ ،‬وﺴﻤﻊ ﻤﻨﻪ ﻤن ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن‪ ،‬وﻤن أﺒﻲ ﺒﻜر اﻝﻘﺴطﻼﻨﻲ‪ ،‬وأﺒﻲ ﺒﻜر ﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وﻜﺎن ﻴﺠﻠس‬
‫ﻤﻊ اﻝﺸﻬود‪ ،‬وﻴﺤب أﻫل اﻝﺤدﻴث‪ .‬ﻤوﻝدﻩ ﻓﻲ اﻝﻨﺼف ﻤن رﺠب ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ اﻝﻌﺸرﻴن ﻤن‬
‫‪٧٥٤‬‬
‫ﺸوال ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٥٥‬‬
‫]‪/٦٥‬أ[‪...‬‬
‫‪٧٥٦‬‬
‫]‪/٦٥‬ب[‪...‬‬
‫]‪/٦٦‬أ[‬
‫‪٧٥٧‬‬
‫اﻝﺤﺎدي ﻋﺸر ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/٦٦‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘدﺴﻲ اﻝﺨﻠﻴﻠﻲ ﺸﻤس‬ ‫‪.٢٥٨‬‬
‫‪٧٥٨‬‬
‫وﻝد ﺴﻨﺔ اﺜﻨﺘﻴن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬وﻋﺒد اﷲ ﺒن ﺒرﻜﺎت‬ ‫اﻝدﻴن ﺒن اﻝﻔﺨر ﻋﻠﻲ‪،‬‬
‫اﻝﺨﺸوﻋﻲ‪ ،‬وﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن طﻠﺤﺔ‪ ،‬واﻝرﻀﻲ ﺒن اﻝﺒرﻫﺎن‪ ،‬وأﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬وأﺠﺎز ﻝﻪ ﻋﻴﺴﻰ اﻝﺨﻴﺎط ٕواﺒراﻫﻴم‬
‫‪٧٤٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٥) ٣٨/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪٦٧/١٥‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٥٧١/٤‬‬
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‫‪٧٥١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١١٧) ٤٢/٤‬‬
‫‪٧٥٢‬‬
‫‪٧٥٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٠) ٤٣-٤٢/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪١٧٢/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٤٢٦-٤٢٣‬‬
‫‪٧٥٤‬‬
‫‪٧٥٥‬‬
‫‪.‬‬ ‫‪ @ ' .‬ر‪'C‬‬
‫‪٧٥٦‬‬
‫‪.‬‬ ‫‪ @ ' .‬ر‪'C‬‬
‫‪٧٥٧‬‬
‫‪٧٥٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٥٣) ٥٦-٥٥/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٦١-٦٦٠/٤‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٣٢‬‬
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‫اﻝرﻋﻴﻨﻲ‪ ،‬وﻤﺤﻤد ﺒن اﻝﺤﺼري‪ ،‬وﺴﺒط اﻝﺴ‪‬ﻠﻔﻲ ﻓﻲ آﺨرﻴن‪ ،‬وﻜﺎن ﺨﻴ ار ﺼﺎﻝﺤﺎ ﺸﺠﺎﻋﺎ‪ ،‬ﺴﺎﻓر إﻝﻰ اﻝﻌراق ﺒﺴﺒب اﻷﺴرى‪،‬‬
‫وﺤ ‪‬دث ﺒدﻤﺸق واﻝﻘﺎﻫرة‪ ،‬وﻜﺎن ﺸﻴﺦ اﻝﺤدﻴث ﺒﺎﻝﻤدرﺴﺔ اﻝﻀﻴﺎﺌﻴﺔ ﺒﺴﻔﺢ ﻗﺎﺴﻴون‪ .‬ﺘوﻓﻲ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﻋﺸرﻴن‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﺤﻨﺒﻠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﺨﻠﻴل‪ ،‬أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤود ﺒن ﺴﻌد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد‬
‫اﻝواﺤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن اﻝﻬﻴﺜم اﻝﺼﺒﺎغ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒﻴد اﷲ ﺒن اﻝﻤﻌﺘز ﺒن ﻤﻨﺼور اﻝﻨﻴﺴﺎﺒوري‪ ،‬ﻗدم ﻋﻠﻴﻨﺎ ﻗﺎل‪ :‬ﻗرئ‬
‫ﻋﻠﻰ أﺒﻲ طﺎﻫر ﻤﺤﻤد ﺒن اﻝﻔﻀل ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﺨزﻴﻤﺔ وأﻨﺎ أﺴﻤﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺠدي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻠﻲ ﺒن ﺤﺠر‪،‬‬
‫ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻌﻼء ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة أن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‬
‫ﺎل‪ ،‬وﻤﺎ ز َاد اﻝﻠ‪‬ﻪ ﻋﺒ ًدا ﺒِﻌ ْﻔ ٍو ِإ ‪‬ﻻ ِﻋ‪‬زا‪ ،‬وﻤﺎ ﺘَواﻀﻊ أَﺤ ٌد ِ‬
‫ﷲ ِإ ‪‬ﻻ َرَﻓ َﻌﻪُ اﻝﻠ‪‬ﻪُ«‬ ‫ََ َ َ َ َ‬ ‫ُ َْ َ‬ ‫ﺼ َد َﻗﺔٌ ِﻤ ْن َﻤ ٍ َ َ َ‬
‫ت َ‬
‫ﺼْ‬‫ﻗﺎل‪َ » :‬ﻤﺎ َﻨ َﻘ َ‬
‫ي ‪ ٧٦٠‬ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻝﻪ‪.‬‬ ‫رواﻩ اﻝﺘرﻤذي ‪ ٧٥٩‬ﻋن ﻗﺘﻴﺒﺔ ﻋن اﻝ ‪‬دَر َاوْرِد ‪‬‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺸﺎﻓﻌﻲ اﻝﺴﻜري اﻝﺒﺼري أﺒو ﻋﺒد‬ ‫‪.٢٥٩‬‬
‫‪٧٦١‬‬
‫اﷲ اﻝﺨطﻴب ﺘﺎج اﻝدﻴن ﺒن اﻝﻌﻤﺎد‪ ،‬ﺴﻤﻊ ﻤن ﺠدﻩ ﻷﺒﻴﻪ أرﺒﻌﻴن إﻤﺎم اﻝﺤرﻤﻴن‪ ،‬وﺤ ‪‬دث‪ّ ،‬‬
‫ودرس ﺒﻤﻨﺎزل اﻝﻌز ﺒﻤﺼر‪،‬‬
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‫وﺨطب ﺒﺎﻝﺠﺎﻤﻊ اﻝﺤﺎﻜﻤﻲ‪ .‬ﻤﺎت ﻓﻲ ﺜﺎﻝث ﻋﺸرﻴن ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٦٣‬‬
‫ﺴﻤﻊ ﻤن اﻝﻌز‬ ‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜرﻴم اﻝﻜﺒﻜﺞ ﺘﺎج اﻝدﻴن ﺒن اﻝﻌﻤﺎد اﻝﻤﻘدﺴﻲ‪،‬‬ ‫‪.٢٦٠‬‬
‫اﻝﻤزة ﺠزء اﺒن ﺒﺨﻴت‪ ،‬وﻤن‬
‫اﻝﺤراﻨﻲ ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻓﻀﺎﺌل ﺸﻌﺒﺎن ﻻﺒن اﻷﺨﻀر‪ ،‬وﻤن ﻋﺒد اﻝرﺤﻴم ﺒن ﺨطﻴب ّ‬
‫درس‬
‫إﺒراﻫﻴم ﺒن ﻤﻨﺎﻗب ﺠزء اﻝﻜوﻜﺒﻲ‪ ،‬وﻤن أﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ ﺠزء اﺒن ﺤذﻝم‪ ،‬وﺘﺤﻔﺔ ﻋﻴد اﻝﻔطر ﻝزاﻫر‪ ،‬وﻜﺎن ﻓﻘﻴﻬﺎ‪ّ ،‬‬
‫ﺒﻤﺼر ﻤﻊ اﻝﺼﻼح واﻝدﻴﺎﻨﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ إﺤدى وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺘﺎﺴﻊ ﻋﺸرﻴن ﺸوال ﺴﻨﺔ‬
‫ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٧‬أ[‬
‫‪٧٦٤‬‬
‫ﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‬ ‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻨﺼور اﻝﺨﻼطﻲ اﻝﺤﻨﺒﻠﻲ اﻝﻤﻌدل‪،‬‬ ‫‪.٢٦١‬‬
‫‪٧٦٥‬‬
‫ﻴﺤدث‪ .‬ﻤﺎت ﻓﻲ‪...‬‬
‫اﻝﺨﺎﻤس ﻤن أﻤﺎﻝﻲ ﻗﺎﻀﻲ اﻝﻤرﺴﺘﺎن‪ ،‬واﻷرﺒﻌﻴن ﻝﻤﺤﻤد ﺒن ﻴﺤﻴﻰ‪ ،‬وﻝم ّ‬
‫‪٧٦٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد‬ ‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻋﻤر اﻝﻤﻨﺒﺠﻲ اﻷدﻴب ﺒدر اﻝدﻴن‪،‬‬ ‫‪.٢٦٢‬‬
‫‪٧٥٩‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪ .٣٧٦/٤‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢٠٠١/٤‬؛ ﻤوطﺄ ﻤﺎﻝك ‪١٠٠٠/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪٥٥٢/١٤‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٤٠/٨‬‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻤﺤﻤد اﻝ ‪‬دَرَاوْرِد ّ‬
‫‪٧٦٠‬‬
‫ي‪.‬‬
‫‪٧٦١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١٩٧) ٦٨/٤‬ﺠﺎء ﻓﻲ اﻝدرر اﻝﻤﺼري وﻝﻴس اﻝﺒﺼري‪.‬‬
‫‪٧٦٢‬‬
‫‪٧٦٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٠٣) ٦٩/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪ .١٨٣-١٨٢/١‬ورد اﺴﻤﻪ ﻓﻲ اﻝوﻓﻴﺎت "اﻝ ُﻜْﻨﻠﺞ"‪.‬‬
‫‪٧٦٤‬‬
‫‪٧٦٥‬‬
‫‪٧٦٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٢٧٨) ١٠٣-١٠٢/٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٠٠/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪-٦٧٩‬‬
‫‪.٦٨١‬‬
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‫اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬واﻝﺘرﻏﻴب واﻝﺘرﻫﻴب ﻝﻠﺘﻴﻤﻲ‪ ،‬وﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ ﻋﻤر‪ ،‬وأﺤﻤد ﺒن‬
‫ﻋﺒد اﻝﺴﻼم ﺒن أﺒﻲ ﻋﺼرون وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺼﺤب اﺒن اﻝظﻬﻴر اﻹرﺒﻠﻲ اﻝﺸﺎﻋر‪ ،‬وأﺨذ ﻋﻨﻪ‪ ،‬ودﺨل اﻝﻴﻤن‪،‬‬
‫وﻤدح ﻤﻠﻜﻬﺎ‪ .‬وﻝد ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺸوال ﻤن ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﻨﺸدﻨﺎ اﻝﺒدر ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد اﻝﻤﻨﺒﺠﻲ إﺠﺎزة وﻜﺘب ﻝﻨﺎ ﺒﺨطﻪ‪:‬‬
‫أﺠﺎز ﻤﺎ ﻗد ﺴﺄﻝوا ﺒﺸرطﻪ ﻤﺤر ار ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻋﻤ ار اﻝﻤﻨﺒﺠﻲ ﻤن وﻤﺎ أﻫل اﻝﺤدﻴث أﺒ ار‬
‫‪٧٦٧‬‬
‫ﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺸوال ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫ﺼﺎص ﻓﺨر‬ ‫اﻝر ّ‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﻝﺤق ﺒن ﺼﺎﻝﺢ ﺒن ﻋﻠﻲ ﺒن ﺴﻠطﺎن ﺒن ّ‬ ‫‪.٢٦٣‬‬
‫اﻝدﻴن‪ ٧٦٨،‬ﺴﻤﻊ ﻤن اﺒن ﻋﻼق ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﻝﻨﺠﻴب ﻤﺠﺎﻝس اﻝﺨﻼل‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺤﺴن اﻝﺸﻜل ﻤن ﺒﻴت‬
‫ﻤﻌروف‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ رﺒﻴﻊ اﻵﺨر ﻤن ﺴﻨﺔ ﺜﻼث وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٦٩‬‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن ﻴوﺴف ﺨطﻴب ﺒﻴت اﻵﺒﺎر ﻤوﻓق اﻝدﻴن‪،‬‬ ‫‪.٢٦٤‬‬
‫ﺴﻤﻊ ﻤن ﻋﻤﻲ واﻝدﻩ ﻴوﺴف وﻤﺤﻤد‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻋﺎﺸر ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٧٠‬‬
‫ﺴﻤﻊ ﺼﺤﻴﺢ اﻝﺒﺨﺎري ﻤن ﺜﻤﺎﻨﻴﺔ وﻋﺸرﻴن‬ ‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﺴﻼوي‪،‬‬ ‫‪.٢٦٥‬‬
‫‪٧٧١‬‬
‫اﻝﻤﺸﻬورﻴن‪.‬‬ ‫ﻨﻔﺴﺎ ﻤﺠﺘﻤﻌﻴن‪ ،‬وﺼﺤﻴﺢ ﻤﺴﻠم ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﺴﻨن اﻝﻨﺴﺎﺌﻲ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر‪ ،‬وﻜﺎن‪...‬‬
‫]‪/٦٧‬ب[‬
‫‪٧٧٢‬‬
‫وﻝد ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن‬ ‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻌﻤﺎد اﻝﻜﺎﺘب‪،‬‬ ‫‪.٢٦٦‬‬
‫وﺴﺘﻤﺎﺌﺔ ﺘﺨﻤﻴﻨﺎ‪ ،‬وﺴﻤﻊ ﺠزء اﻷﻨﺼﺎري ﻤن أرﺒﻌﺔ وأرﺒﻌﻴن رﺠﻼ ﻤﺠﺘﻤﻌﻴن ﻤﻨﻬم اﻝﻘرطﺒﻲ‪ ،‬واﻝﻴﻠداﻨﻲ‪ ،‬وﻋﺒد اﻝﻤﺤﺴن‬
‫اﻝﺤﻠﺒﻲ‪ ،‬وﻋﺒد اﻝﺠﻠﻴل اﻷﺒﻬري‪ٕ ،‬واﺴﺤﺎق ﺒن اﻝﺤﺴﻴن ﺒن ﺼﺼرى‪ ،‬واﻝﺤﺴﻴن ﺒن إﺒراﻫﻴم اﻹرﺒﻠﻲ وﻏﻴرﻫم‪ ،‬وﺴﻤﻊ ﻤن ﺠدﻩ‬
‫ﻷﻤﻪ ﻨﺠم اﻝدﻴن اﻝﺸﻴرﺠﻲ أول ﺤدﻴث اﻝﺠﺼﺎص‪ ،‬وأﺠﺎز ﻝﻪ ﻤن ﺒﻐداد ﻋﺒد اﻝﻠطﻴف اﻝﻘﺒﻴطﻲ‪ ،‬وأﺒو ﺒﻜر ﺒن اﻝﺨﺎزن‪،‬‬
‫وﻗﻴﺼر ﺒن ﻓﻴروز‪ ،‬وﻋﻤر ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﻨﺎﻗد‪ ،‬وﻋﺒد اﷲ ﺒن ﻋﻤر اﻝﻨﺨﺎل‪ ،‬وأﺒو اﻝﻘﺎﺴم ﺒن اﻝﻘﻤﻴرة‪ ،‬وﻤﺤﻤد ﺒن أﺒﻲ‬
‫اﻝﺒدر اﻝﻤﻨﻰ‪ ،‬وﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜرﻴم اﻝﺴﻴدي وآﺨرون‪ ،‬وﻝﻪ ﻨظم‪ ،‬وﺤ ‪‬دث‪ ،‬ووِﻝ َﻰ ﻨظر ﺒﻌﻠﺒك وﻨظر زرع‪ ،‬وﻜﺎن ﻜﺜﻴر‬
‫اﻝﺘﻼوة‪ .‬ﺘوﻓﻲ ﺒزرع ﻝﻴﻠﺔ اﻝﺜﺎﻝث واﻝﻌﺸرﻴن ﻤن ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪( '& < ٧٦٧‬ررة‪.‬‬

‫‪ ٧٦٨‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٢٩١) ١٠٦/٤‬‬
‫‪٧٦٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٨) ١٠٨/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٦٧٦-٦٧٥/٤‬‬
‫‪٧٧٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٢٤) ١٢٥/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١١٦-١١٥/٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .٤٣٣-٤٣١‬ﻤﺎت‬
‫ﻓﻲ ﺜﺎﻝث ﻋﺸر ﺸوال ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٧١‬‬
‫ﺠﻴد ﻤﺸﻜور اﻝﺴﻴرة ﻤن اﻝﻔﻘراء اﻝﻤﺸﻬورﻴن‪".‬‬
‫ﻜﻠﻤﺘﺎن ﻏﻴر ﻤﻘروﺌﺘﻴن‪ .‬وﺠﺎء ﻓﻲ ﻤﻌﺠم ﺸﻴوخ اﻝﺴﺒﻜﻲ‪" :‬رﺠ ٌل ٌ‬
‫‪٧٧٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣١٠) ١١٤-١١٣/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٢٠٣-٢٠٢/١‬‬
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‫اﻝﻨ ّﺨﺎل أن ﺸﻬدة ﺒﻨت‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻌﻤﺎد اﻷﺼﺒﻬﺎﻨﻲ إﺠﺎزة‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر ّ‬
‫أﺤﻤد ﺒن ﻋﻤر اﻹﺒري أﺨﺒرﺘﻬم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن‬
‫‪٧٧٣‬‬
‫ﻏﺎﻝب اﻝﺨوارزﻤﻲ ﻓﻲ ﻜﺘﺎب اﻝﻤﺼﺎﻓﺤﺔ ﻝﻪ‪...‬‬
‫ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ اﻝﺼﻴﻘﻠﻲ اﻝﺼﻨﻬﺎﺠﻲ اﻷﻨدﻝﺴﻲ‬ ‫‪.٢٦٧‬‬
‫‪٧٧٤‬‬
‫ﺴﻤﻊ ﻤن أﺒﻲ اﻝﻴﺴر رﺴﺎﻝﺔ اﻝﺸﺎﻓﻌﻲ واﻝﺠﺎﻤﻊ ﻝﻠﺨطﻴب‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬ ‫اﻝدﻻل ﻓﻲ اﻝﻜﺘب‪،‬‬
‫‪٧٧٥‬‬
‫وﺘوﻓﻲ ﻝﻴﻠﺔ ﻋﻴد اﻷﻀﺤﻰ ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
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‫ﻤﺤﻤد ﺒن ﻏﺎﻝﻲ ﺒن ﻨﺠم اﻝدﻤﻴﺎطﻲ‪...٧٧٦‬‬ ‫‪.٢٦٨‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺨﻴر اﻝﻔﻀل ﺒن رواﺤﺔ ﺸرف اﻝدﻴن أﺒو ﻋﺒد اﷲ‪ ٧٧٨،‬ﺴﻤﻊ ﻤن ﻋﺒد‬ ‫‪.٢٦٩‬‬
‫اﻝوﻫﺎب‪ ،‬وﻤن اﻝﺤﺴن ﺒن ﻋﺴﺎﻜر اﻷول ﻤن ﺤدﻴث أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب‪ ،‬وﺴﻤﻊ ﻤن ﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴت‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٨‬أ[‬
‫‪٧٨٠‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن إﺴﻤﺎﻋﻴل اﻝﻔﺎرﻗﻲ‪...٧٧٩‬‬ ‫‪.٢٧٠‬‬
‫ﻤﺤﻤد ﺒن ﻜﺸﺘﻐدى ﺒن ﻋﺒد اﷲ اﻝﺼﻴرﻓﻲ‪ ٧٨١،‬ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪ ،‬وﻝد ﺴﻨﺔ إﺤدى وﺴﺘﻴن‬ ‫‪.٢٧١‬‬
‫‪٧٨٢‬‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﻌﺸر اﻷﺨﻴر ﻤن رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٨٤‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﺒﻠﺒﻴﺴﻲ‪...٧٨٣‬‬ ‫‪.٢٧٢‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٣٣٧) ١٢٩/٤‬‬
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‫‪٧٧٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٣٥١) ١٣٣/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٥٣-٣٥٢/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٠٧-٢٠٦/١‬؛‬
‫اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٣٩٥/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .٤٣٨-٤٣٣‬وﻝد ﺴﻨﺔ ﺨﻤس وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻌﻤﺎﺌﺔ‪.‬‬
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‫‪٧٧٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪،(٣٦٣) ١٤٠/٤‬‬
‫‪٧٧٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٨٦) ١٤٩-١٤٨/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪ .٢٠٩/١‬ﻤﺎت ﻓﻲ ﻨﺼف اﻝﻤﺤرم ﺴﻨﺔ إﺤدى وﺴﺘﻴن‬
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‫‪٧٨١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٣٩٦) ١٥١/٤‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٦٦/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.١٠٥/٥‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٤١٩) ١٥٨/٤‬ﻤﺎت ﻓﻲ ﺴﻨﺔ ﺜﻼث وﺴﺘﻴن وﺴﺒﻌﻤﺎﺌﺔ‪.‬‬
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‫ﺘﻘدم‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻤﻴدوﻤﻲ‪ّ ،‬‬ ‫‪.٢٧٣‬‬
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‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﺠزء‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف اﻝﺒﻜري اﻝﻔﻴوﻤﻲ‪،‬‬ ‫‪.٢٧٤‬‬
‫اﺒن ﻋرﻓﺔ‪ ،‬وﻤن اﺒن ﻋﻼق ﺴداﺴﻴﺎت اﻝرازي‪ ،‬وﺤ ‪‬دث ﻫو وأوﻻدﻩ‪ .‬ﻤوﻝدﻩ ﻓﻲ ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬
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‫وﺘوﻓﻲ ﻓﻲ ﺴﺎدس ﺸﻌﺒﺎن ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٨٨‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ زﻴد اﻝﻘرﺸﻲ اﺒن اﻷﺨوة ﻀﻴﺎء اﻝدﻴن‪،‬‬ ‫‪.٢٧٥‬‬
‫إﺒراﻫﻴم ﺒن ﻤﻀر ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن اﻝرﺸﻴد اﻝﻌطّﺎر‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻤﺎن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻤن‬
‫رﺠب ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٨‬ب[‬
‫‪٧٩٠‬‬ ‫‪٧٨٩‬‬
‫‪...‬‬ ‫اﻝﻌﺴﺎل‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﻨﻔﻲ اﻝﻤﻌروف ﺒﺎﺒن ّ‬ ‫‪.٢٧٦‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺴﻼم ﺒن إﺒراﻫﻴم‬ ‫‪.٢٧٧‬‬
‫ﺒن إﺴﻤﺎﻋﻴل ﺒن ﺴﻠﻴﻤﺎن ﺒن ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن اﻝوﻝﻴد ﺒن ﻋﺒد اﷲ ﺒن ﺨﻠف ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد‬
‫‪٧٩١‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‬ ‫اﷲ ﺒن ﻋﻤرو ﺒن ﻋﺜﻤﺎن ﺒن ﻋﻔﺎن اﻝﻘرﺸﻲ اﻷﻤوي ﺠﻤﺎل اﻝدﻴن اﻝﻤﻌروف ﺒﺎﺒن اﻝﻤﻬدوي‪،‬‬
‫اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻤن اﺒن ﻋزون‪ ،‬واﺒن ﻋﻼق‪ ،‬واﺒن اﻝﻨﺤﺎس ﺴداﺴﻴﺎت اﻝرازي‪ .‬وﻝد ﻓﻲ رﺒﻴﻊ اﻷول ﺴﻨﺔ إﺤدى وﺴﺘﻴﻨن‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺘﺎﺴﻊ ﺸوال ﻤن ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٩٢‬‬
‫وﻝد ﺴﻨﺔ ﺘﺴﻊ‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﺴﺎﻝم ﺒن ﻋﺒد اﻝﻘﺎﻫر اﻝﻌﺴﻘﻼﻨﻲ‪،‬‬ ‫‪.٢٧٨‬‬
‫وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن ﻋﺜﻤﺎن ﺒن ﺨطﻴب اﻝﻘراﻓﺔ‪ ،‬وﻋﺒد اﷲ ﺒن ﺒرﻜﺎت اﻝﺨﺸوﻋﻲ‪ٕ ،‬واﺒراﻫﻴم ﺒن ﻤﻀر‪ ،‬وﻋﻠﻲ ﺒن‬
‫اﻷوﺤد وﻏﻴرﻫم‪ ،‬وﻜﺎن ﻤﺸﻜور اﻝﺴﻴرة‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻝث ﺸﻬر رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
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‫اﻨظر ﺘرﺠﻤﺔ رﻗم )‪.(١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٤٥٨) ١٧١/٤‬‬
‫‪٧٨٧‬‬
‫‪٧٨٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٤٦) ١٦٨/٤‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٩/٤‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪.١٨١/١١‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٩٤-٢٩٣/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪ .٨٥٧/١٤‬وردت ﻜﻨﻴﺘﻪ ﻓﻲ ﻤﺼﺎدر ﺘرﺠﻤﺘﻪ "اﺒن اﻝﻌﺘّﺎل"‪.‬‬
‫‪٧٩٠‬‬
‫‪٧٩١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٦٥٧) ٢٤٥-٢٤٤/٤‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٥١١) ١٩١/٤‬‬
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‫أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻌﺴﻘﻼﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﻤر ﺒن ﻤﻀر‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﻤؤﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﷲ ﺒن ﺴﻬل اﻝﺴﻴدي‪ ،‬أﺨﺒرﻨﺎ ﺴﻌﻴد ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ زاﻫر ﺒن أﺤﻤد‪) ،‬ح( وأﻨﺒﺄﻨﺎ‬
‫ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻋن ﻤﺤﻤد ﺒن ﻨﺎﺼر‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن إﺴﺤﺎق اﻝﻌﺒدي‪،‬‬
‫ﻋن زاﻫر‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﺼﻤد اﻝﻬﺎﺸﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺼﻌب أﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝزﻫري‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ‬
‫أﻴﻀﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻤﻌﺎﻝﻲ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﻠﺤﺎس‪ ،‬ﻋن ﻋﻠﻲ‬
‫ﺒن أﺤﻤد ﺒن اﻝﻴﺴري‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﺼﻠت‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو إﺴﺤﺎق اﻝﻬﺎﺸﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻤﺼﻌب‪) ،‬ح( وأﻨﺒﺄﻨﺎ‬
‫أﺤﻤد ﺒن أﺒﻲ طﺎﻝب أﻴﻀﺎ ﻋن ﻨﺼر ﺒن ﻋﺒد اﻝرزاق‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إﺠﺎزة إن ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن‬
‫ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﺘﻨﺎ ﺸﻬدة‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴﻴن ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝواﺤد ﺒن ﻤﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴﻴن ﺒن‬
‫إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﻗﺎﻻ ﺤ ‪‬دﺜﻨﺎ ﻤﺎﻝك‪ ،‬ﻋن اﺒن ﺸﻬﺎب‪ ،‬ﻋن أﺒﻲ إدرﻴس َ‬
‫اﻝﺨ ْوﻻﻨﻲ‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة‪ ،‬أن‬
‫ﻀﺄَ َﻓ ْﻠَﻴ ْﺴﺘَْﻨﺜِ ْر‪َ ،‬و َﻤ ْن ا ْﺴﺘَ ْﺠ َﻤَر َﻓ ْﻠُﻴوﺘِ ْر‪«.‬‬
‫رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬ﻤ ْن ﺘَ َو ‪‬‬
‫‪٧٩٣‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﺠﻠﻴل اﻝﻘرﺸﻲ‬ ‫‪.٢٧٩‬‬
‫اﻝﻘ ْوَﺒﻊ اﻝﻤﺎﻝﻜﻲ‪ ٧٩٤،‬ﺴﻤﻊ ﻤن اﻝﺘﻘﻲ اﻝواﺴطﻲ ﻓواﺌد اﻹﺨﻤﻴﻤﻲ‪ ،‬وﻤن ]‪/٦٩‬أ[ ﻋﻤر ﺒن‬
‫اﻝﺠﻌﻔري اﻝﺘوﻨﺴﻲ رﻜن اﻝدﻴن اﺒن َ‬
‫اﻝﻘواس ﻤﻌﺠم اﺒن ﺠﻤﻴﻊ‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻘﺎﻫرة‪ ،‬ﻗ أر اﻝﻨﺤو ﻋﻠﻰ ﻴﺤﻴﻰ ﺒن رﺴول‪ ،‬واﻷﺼول ﻋﻠﻰ اﻝﻘﺎﻀﻲ أﺒﻲ ﻋﺒد اﷲ ﺒن‬
‫ودرس ﺒﺎﻝﻤﻨﻜوﺘﻤرﻴﺔ‪ ،‬وأﻋﺎد ﺒﺒﻌض اﻝﻤدارس‪ ،‬وﻜﺎن ﺼﺤﻴﺢ اﻝذﻫن‪ ،‬ﻤﻌﻴﻨﺎ ﻋﻠﻰ ﻤذﻫﺒﻪ‪ ،‬وﻋﻨدﻩ ﻓﻠﺴﻔﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ‬
‫ﻴﻌﻘوب‪ّ ،‬‬
‫‪٧٩٥‬‬
‫رﻤﻀﺎن ﺴﻨﺔ أرﺒﻊ وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺴﺎﺒﻊ ﻋﺸر ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٩٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﻼق اﻵﺒﺎء ﻋن اﻷﺒﻨﺎء ﻝﻠﻤﻨﺠﻨﻴﻘﻲ‪،‬‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺴﻜري ﺠﻤﺎل اﻝدﻴن‪،‬‬ ‫‪.٢٨٠‬‬
‫وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث ﻫو وأﺨوﻩ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ اﻝﻤﺤرم ﺴﻨﺔ ﺜﻤﺎن‬
‫‪٧٩٧‬‬
‫وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٧٩٨‬‬
‫ﺴﻤﻊ ﻤن اﺒن‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻘﺴطﻼﻨﻲ ﻜﻤﺎل اﻝدﻴن أﺒو ﻋﺒد اﷲ ﺒن أﺒﻲ اﻝطﺎﻫر‪،‬‬ ‫‪.٢٨١‬‬
‫ﻋﻼق ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻤﻀر‪ ،‬واﻝﻨﺠﻴب‪ .‬ﺘوﻓﻲ ﻓﻲ ﺴﺎﺒﻊ ﻋﺸرﻴن اﻝﻤﺤرم ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٧٩٣‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٤٣/١‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪٢١٢/١‬؛ ﻤوطﺄ ﻤﺎﻝك ‪١٩/١‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٦٦/١‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١٤٣/١‬؛ ﻤﺴﻨد أﺤﻤد‬
‫‪.٤١٩/١٦‬‬
‫‪٧٩٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٤٩١) ١٨٤-١٨١/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢٣٥-٢٣٤/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪-١٤٨/٥‬‬
‫‪١٦٣‬؛ ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪.٢٣٣/١١‬‬
‫‪٧٩٥‬‬
‫‪٧٩٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٠٠) ١٨٧/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٨٩/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪.٢٣٢-٢٣١/١‬‬
‫‪٧٩٧‬‬
‫‪٧٩٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٧٧) ٢١٤/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٧٩٣/١٤‬‬
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‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد‬ ‫‪.٢٨٢‬‬
‫‪٧٩٩‬‬
‫وﻝد ﺒﺎﻝﻘﺎﻫرة ﺴﻨﺔ إﺤدى وﺴﺒﻌﻴن‬ ‫ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﺒن ﺴﻴد اﻝﻨﺎس أﺒو اﻝﻔﺘﺢ اﻝﻴﻌﻤري اﻝرﻴﻔﻲ‪،‬‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﺒﺎﻝﻘﺎﻫرة ودﻤﺸق وﻨﺎﺒﻠس وﻤﻜﺔ واﻹﺴﻜﻨدرﻴﺔ وﺒﻴت اﻝﻤﻘدس ﻤن ﺨﻠق ﻴطول ذﻜرﻫم‪ ،‬وﺤﻔظ اﻝﺘﻨﺒﻴﻪ ﻓﻲ‬
‫اﻝﻔﻘﻪ‪ ،‬وﻻزم اﻝﺸﻴﺦ ﺘﻘﻲ اﻝدﻴن أﺒﺎ اﻝﻔﺘﺢ اﻝﻘﺸﻴري‪ ،‬واﻨﻘطﻊ إﻝﻴﻪ ﻤدة‪ ،‬وﺘﺨرج ﺒﻪ‪ ،‬وﻜﺎن ﻴﺼﻔﻪ ﺒﺎﻝﺤﻔظ واﻝذﻜﺎء‪ ،‬وﻜذﻝك‬
‫اﻝﺤﺎﻓظ ﺸرف اﻝدﻴن اﻝدﻤﻴﺎطﻲ‪ ،‬وأﺨذ اﻝﻌرﺒﻴﺔ ﻋن اﻝﺒﻬﺎء ﺒن اﻝﻨﺤﺎس‪ ،‬وﻜﺘب اﻝﻤﻨﺴوب‪ ،‬وﻨظم اﻝﺸﻌر اﻝراﺌق‪ .‬ﻗﺎل اﻝذﻫﺒﻲ‬
‫ﻓﻲ ﺤﻘﻪ‪" :‬اﻝﺸﻴﺦ اﻹﻤﺎم اﻝﻌﻼﻤﺔ اﻝﺒﺎرع اﻝﻤﺘﻔﻨن اﻷدﻴب اﻝﺒﻠﻴﻎ ﻓﺘﺢ اﻝدﻴن أﺒو اﻝﻔﺘﺢ ﻤﻌﻴد اﻝدﻴﺎر اﻝﻤﺼرﻴﺔ وﺼﺎﺤب‬
‫اﻝﺘﺼﺎﻨﻴف ﻗ ّل أن ﺘرى اﻝﻌﻴون ﻤﺜﻠﻪ ﻓﻲ ﻓﻬﻤﻪ وﻋﻠﻤﻪ وﺴﻴﻼن ذﻫﻨﻪ وﺴﻌﺔ ﻤﻌﺎرﻓﻪ وﻜﺜرة أﺼوﻝﻪ‪ ".‬ﻗﻠت وﺸﻬرﺘﻪ ﺘﻐﻨﻲ ﻋن‬
‫ﺘطوﻴل ﺘرﺠﻤﺘﻪ ﺘوﻓﻲ ﻓﻲ ﺤﺎدي ﺸﻌﺒﺎن ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٦٩‬ب[‬
‫‪٨٠٠‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن اﻝدﻤﺸﻘﻲ‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻨﻘر اﻝﻌﺎدﻝﻲ أﺒو ﺴﻌد‪،‬‬ ‫‪.٢٨٣‬‬
‫ﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ ،‬وﻤن اﻝﻨﺠﻴب ﺠزء اﺒن ﻋرﻓﺔ‪ ،‬وﻓﻀﺎﺌل راﺒﻌﺔ ﻻﺒن اﻝﺠوزي‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ّ‬
‫ﺨﻴ ار‪ .‬ﻤوﻝدﻩ ﻝﻴﻠﺔ ﻋﻴد‬
‫‪٨٠١‬‬
‫اﻷﻀﺤﻰ ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺜﺎﻝث ﻋﺸر ﺸﻌﺒﺎن ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٧٠‬أ[‬
‫‪٨٠٢‬‬
‫اﻝﺜﺎﻨﻲ ﻋﺸر ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/٧٠‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬

‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺴﻴد اﻝﻨﺎس أﺒو ﺴﻌﻴد اﻝﻴﻌﻤري وﻴﻜﻨﻰ أﻴﻀﺎ أﺒﺎ‬ ‫‪.٢٨٤‬‬
‫‪٨٠٤‬‬ ‫‪٨٠٣‬‬
‫اﻝﻤزة‪ ،‬وأﺒﻲ ﺒﻜر‬
‫اﻝﻘﺎﺴم أﺨو أﺒﻲ اﻝﻔﺘﺢ اﻝﻤﺘﻘدم‪ ،‬ﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ أﻤﺎﻝﻲ اﻝﻘطﻴﻔﻲ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﺨطﻴب ّ‬
‫درس اﻝﺤدﻴث‪ .‬ﺘوﻓﻲ ﺴﻨﺔ ﺘﺴﻊ وأرﺒﻌﻴن وﺴﺒﻊ‬
‫ودرس ﺒﺠﺎﻤﻊ اﻝﺼﺎﻝﺢ‪ّ ،‬‬
‫اﺒن اﻷﻨﻤﺎطﻲ‪ ،‬وﻏﻴرﻫم‪ ،‬وﺘﻔﻘﻪ‪ ،‬وأﻋﺎد ﺒﺎﻷﺸرﻓﻴﺔ‪ّ ،‬‬
‫‪٨٠٥‬‬
‫ﻤﺎﺌﺔ‪...‬‬
‫‪٧٩٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٧٣) ٢١٣-٢٠٨/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٤٨-٢٤٧/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪-٢٠١/٥‬‬
‫‪٢٤٤‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٣٥-٣٤/٧‬؛ اﻝﺴﺒﻜﻲ‪ ،‬طﺒﻘﺎت اﻝﺸﺎﻓﻌﻴﺔ اﻝﻜﺒرى‪٢٦٩/٩ ،‬؛ ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪ ،٢٧٠-٢٦٩/١١‬اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم‬
‫اﻝﺸﻴوخ ‪٤٥٤-٤٥٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘذﻜرة اﻝﺤﻔﺎظ ‪٢٣٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪١٣١-١٣٠/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٢٣٣/١٥‬‬
‫‪٨٠٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٨٨) ٢٢٤/٤‬؛ اﻝذﻫﺒﻲ‪ ،‬ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٨٧١/١٤‬‬
‫‪٨٠١‬‬
‫‪٨٠٢‬‬
‫‪٨٠٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٧٦) ٢١٤-٢١٣/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٤٨/١‬؛ ﺒرﻫﺎن اﻝدﻴن إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫ﺒن ﻤﺤﻤد ﺒن ﻤﻔﻠﺢ‪ ،‬اﻝﻤﻘﺼد اﻷرﺸد ﻓﻲ ذﻜر أﺼﺤﺎب اﻹﻤﺎم أﺤﻤد‪ ،‬ﺘﺤﻘﻴق د‪ .‬ﻋﺒد اﻝرﺤﻤن ﺒن ﺴﻠﻴﻤﺎن اﻝﻌﺜﻴﻤﻴن )اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝرﺸد‪،‬‬
‫‪.٥٢٣-٥٢٢/٢ ،(١٩٩٠‬‬
‫‪ ٨٠٤‬ا ظر ر< ' ر‪B‬م ‪.٢٨٢‬‬
‫‪ّ ٨٠٥‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪214‬‬
‫‪٨٠٦‬‬
‫وﻝد ﻓﻲ ﺤﺎدي‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤرم اﻝﻘﻼﻨﺴﻨﻲ اﻝﺤﻨﺒﻠﻲ أﺒو اﻝﺤرم‪،‬‬ ‫‪.٢٨٥‬‬
‫اﻝﻤزة‪ ،‬واﻝﺸﻬﺎب‬
‫ﻀر ﻋﻠﻰ أﺒﻲ اﻝﻔﻀل ﺒن ﺨطﻴب ّ‬ ‫ُﺤ ِ‬ ‫‪٨٠٧‬‬
‫ﻋﺸرﻴن ذي اﻝﺤﺠﺔ ﻤن ﺴﻨﺔ ﺜﻼث وﺜﻤﺎﻨﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪ ،‬وأ ْ‬
‫اﺒن اﻝﺨﻴﻤﻲ‪ ،‬واﻝﻌز ﺒن اﻝﺤﺼري‪ ،‬وﺴﻤﻊ ﻤن ﻏﺎزي اﻝﺤﻼوي‪ ،‬وﺴﻴدة اﻝﻤﺎراﻨﻴﺔ‪ ،‬وﻤؤﻨﺴﺔ ﺨﺎﺘون ﺒﻨت اﻝﻤﻠك اﻝﻌﺎدل‪،‬‬
‫وﺘﻔرد‪ ،‬وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‪ .‬ﺘوﻓﻲ ﻓﻲ‬
‫وﻋﻤر‪ّ ،‬‬
‫واﻝﻨﺠم ﺒن ﺤﻤدان‪ ،‬واﺒن اﻝﺸﻤﻌﺔ ﻓﻲ آﺨرﻴن‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻌز اﻝﺤراﻨﻲ وﻏﻴرﻩ‪ّ ،‬‬
‫راﺒﻊ ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺨﻤس وﺴﺘﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤرم ﺒن أﺒﻲ اﻝﺤرم إﺠﺎزة‪ ،‬ﻋن ﻤؤﻨﺴﺔ ﺒﻨت أﺒﻲ ﺒﻜر ﺒن أﻴوب ﺴﻤﺎﻋﺎ‪ ،‬أن ﻋﻔﻴﻔﺔ ﺒﻨت أﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫أﺠﺎزت ﻝﻬم ﻤﺎ أﺨﺒرﻫﺎ ﺤﻤزة ﺒن اﻝﻌﺒﺎس اﻝﻌﻠوي ﺴﻤﺎﻋﺎ ﻋﻠﻴﻪ‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﺒن ﻋﺒد اﻝرﺤﻴم‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن‬
‫ﻤﺤﻤد ﺒن ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﻫو اﺒن ﻤﺤﻤد اﻝﺨزاﻋﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﻴﻌﻨﻲ اﺒن إﺒراﻫﻴم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻫﺸﺎم‪ ،‬ﻋن ﻗﺘﺎدة‪ ،‬ﻋن‬
‫ﻴرة ِﻤ ْن َﺨ ْﻴ ٍر‪،‬‬
‫ﺎل ﻻَ إِﻝَ َﻪ ِإ ‪‬ﻻ اﻝﻠ‪‬ﻪُ‪ ،‬وِﻓﻲ َﻗْﻠﺒِ ِﻪ وْزُن َﺸ ِﻌ ٍ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫أﻨس‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪َ » :‬ﻴ ْﺨ ُرُج ِﻤ َن اﻝﻨ‪ِ ‬ﺎر َﻤ ْن َﻗ َ‬
‫ﺎل ﻻَ ِإَﻝ َﻪ ِإ ‪‬ﻻ اﻝﻠ‪‬ﻪُ‪َ ،‬وِﻓﻲ َﻗ ْﻠﺒِ ِﻪ َوْزُن َذ‪ٍ ‬رة ِﻤ ْن َﺨ ْﻴ ٍر‪ ٨٠٨«.‬وأﺨﺒرﻨﺎﻩ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ‬ ‫َوَﻴ ْﺨ ُرُج ِﻤ َن اﻝ‪‬ﻨ ِﺎر َﻤ ْن ﻗَ َ‬
‫اﻝﺤﺴﻴن ﺒن اﻝﻤﺒﺎرك‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫ﻴوﺴف‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن إﺒراﻫﻴم ﻓذﻜرﻩ‪.‬‬
‫]‪/٧١‬أ[‬
‫‪٨٠٩‬‬
‫وﻝد ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻋﻼق‬ ‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﺒﻜري‪،‬‬ ‫‪.٢٨٦‬‬
‫ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وﺴداﺴﻴﺎﺘﻪ‪ ،‬واﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ‪ ،‬وﻨﺴﺨﺔ إﺒراﻫﻴم ﺒن ﺴﻌد‪ ،‬وﻏﻴر ذﻝك‪ .‬ﺘوﻓﻲ ﻴوم اﻝﺠﻤﻌﺔ راﺒﻊ ﻋﺸر ﺸوال‬
‫ﺴﻨﺔ ﺴﺒﻊ وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺒﻜري وأﺒوﻩ إﺠﺎزة ﻤﻨﻬﻤﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن‬
‫ﻋﻼق‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن ﺼﺎﻝﺢ ﺒن ﻴﺎﺴﻴن‪) ،‬ح( وأﺨﺒرﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم اﻝﻌﺴﻘﻼﻨﻲ ﺴﻤﺎﻋﺎ ﻋن أﺒﻲ اﻝﻘﺎﺴم ﺒن أﺒﻲ‬
‫اﻝﻌز اﻝﻘﻌﻨﺒﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤوﻗﺎ‪ ،‬ﻗﺎﻻ‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم اﻝرازي‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن‬
‫ﻋﻠﻲ اﻝﻔﺎرﺴﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﻋﺒد اﷲ ﺒن ﻤﺤﻤد اﻝﻨﺎﺼﺢ اﻝدﻤﺸﻘﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﺒر أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺴﻌﻴد اﻝﻤرزوي‬
‫اﻝﻘﺎﻀﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود ﺒن رﺸﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝوﻝﻴد ﺒن ﻤﺴﻠم‪ ،‬ﻋن ﻋﺒد اﷲ ﺒن اﻝﻌﻼء‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻋﺒد اﷲ ﺒن ﻋﺎﻤر اﻝﻴﺤﺼﺒﻲ‪،‬‬
‫ﺎﺤَﺒﻨِﻲ‪،‬‬
‫ﺼ َ‬
‫ِ‬ ‫ِ‬
‫ون ﺒِ َﺨ ْﻴ ٍر َﻤﺎ َد َام ﻓﻴ ُﻜ ْم َﻤ ْن َرآﻨﻲ َو َ‬
‫ﻋن واﺜﻠﺔ ﺒن اﻷﺴﻘﻊ ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﻻ ﺘََازﻝُ َ‬
‫ِ‬ ‫ِ‬ ‫و ِ‬
‫اﷲ َﻻ ﺘََازﻝُون ﺒِ َﺨ ْﻴ ٍر ﻤﺎ َدام ِﻓﻴ ُﻜم ﻤن أرَى ﻤن رآﻨِﻲ وﺼ ِ‬
‫َى ﻤن‬ ‫ون ِﺒ َﺨ ْﻴ ٍر َﻤﺎ َد َام ﻓﻴ ُﻜ ْم َﻤ ْن َأر ْ‬
‫َى َﻤ ْن َأر ْ‬ ‫ﺎﺤ َﺒﻨﻲ‪َ ،‬واﷲ َﻻ ﺘََازﻝُ َ‬
‫َ َ ْ َْ َ ْ َ َ َ َ َ‬ ‫َ‬ ‫َ‬
‫‪٨١٠‬‬
‫ﺎﺤَﺒ ِﻨﻲ‪«.‬‬ ‫ﺼ‬
‫َ َ َ َ‬ ‫و‬ ‫ﻲ‬ ‫رآﻨِ‬
‫‪٨٠٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٦١٧) ٢٣٥/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٥٩/١‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪.٢٠٦/٦‬‬
‫‪٨٠٧‬‬
‫وردت ﻜﻠﻤﺔ ﻤﺎﺌﺘﻴن ﺨطﺄ واﻝﺼواب ﺜﻤﺎﻨﻴن ﻜﻤﺎ ﻓﻲ اﻝدرر اﻝﻜﺎﻤﻨﺔ‪.‬‬
‫‪٨٠٨‬‬
‫اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪.١٧/١‬‬
‫‪٨٠٩‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٥٨١) ٢١٥/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٥٠-٢٤٩/١‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٤٥٩-٤٥٧‬‬
‫‪٨١٠‬‬
‫ﻤﺼﻨف أﺒﻲ ﺸﻴﺒﺔ ‪.٤٠٥/٦‬‬
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‫‪٨١٢‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜرﻴم اﻝﻤﺨزوﻤﻲ‪...٨١١.‬‬ ‫‪.٢٨٧‬‬
‫‪٨١٤‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻔﺎر ﺒن ﻤﻨﺸد اﻝﻌﻨﺒري‪...٨١٣‬‬ ‫‪.٢٨٨‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ أﺒو اﻝﺤﺴن اﻝدﻤﺸﻘﻲ ﺒدر اﻝدﻴن‪ ٨١٥،‬ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‬ ‫‪.٢٨٩‬‬
‫ﻤﺸﻴﺨﺘﻪ‪ ،‬وﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن ﻋﻤر اﻝﻜرﻤﺎﻨﻲ اﻝﻤﻨﺘﻘﻰ ﻤن ﻤﺴﻨد أﺒﻲ ﻋواﻨﺔ اﻨﺘﻘﺎء اﺒن ﻓرج‪ ،‬وﻤن اﻝﻤﻘداد وﻏﻴرﻫم‪،‬‬
‫وأﺠﺎز ﻝﻪ اﻝﻌز ﺒن ﻋﺒد اﻝﺴﻼم‪ ،‬وﻤﺤﻤد ﺒن أﻨﺠب‪ ،‬واﻝﻜﻤﺎل اﻝﻀرﻴر وﻏﻴرﻫم‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤس وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪،‬‬
‫وﺘوﻓﻲ ﻴوم اﻷﺤد ﺴﺎﺒﻊ ﻋﺸر ﺼﻔر ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨١٦‬‬
‫)ح(‬ ‫]‪/٧١‬ب[ أﺨﺒرﻨﺎ اﻝﺒدر ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ‪،...‬‬
‫وأﻨﺒﺄﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﻬﻴﺠﺎء‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﺎﻓظ‬
‫‪٨١٧‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن ﺨﺎﻝد اﻝواﺴطﻲ أﺒو ﻋﺒد اﷲ‬ ‫‪.٢٩٠‬‬
‫اﻹﺴﻜﻨدري ﻜﻤﺎل اﻝدﻴن اﻝﻤﻌروف ﺒﺎﺒن اﻝﻤﻘرئ‪ ٨١٨،‬ﺴﻤﻊ ﻤن ﻋﺜﻤﺎن ﺒن ﻋوف ﻤﺸﻴﺨﺔ اﻝرازي‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻨﺠﻴب وﻏﻴرﻩ‪،‬‬
‫وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻹﺴﻜﻨدرﻴﺔ‪.‬‬
‫‪٨١٩‬‬
‫‪...‬‬
‫‪٨٢٠‬‬
‫ﺤﻀر ﻋﻠﻰ اﺒن‬ ‫ﻤﺤﻤد ﺒن ﻤﺴﻠّم ﺒن ﻤﺎﻝك ﺒن ﻤزروع ﺒن ﺠﻌﻔر اﻝطوري اﻝﺤﻨﺒﻠﻲ‪،‬‬ ‫‪.٢٩١‬‬
‫‪٨١١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٥٠٥) ١٨٩/٤‬ﻤﺎت ﻓﻲ ﺠﻤﺎدى اﻷوﻝﻰ ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨١٢‬‬
‫‪٨١٣‬‬
‫‪٨١٤‬‬
‫‪٨١٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٦٤٥) ٢٤٢/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٤٥/١‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٩٦-١٩٥/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم‬
‫اﻝﺸﻴوخ ‪.٢٨٢-٢٨١/٢‬‬
‫‪٨١٦‬‬
‫‪٨١٧‬‬
‫‪٨١٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٦٩-٦٨‬‬
‫‪٨١٩‬‬
‫‪٨٢٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧١٣) ٢٥٩-٢٥٨/٤‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪٧٣/٦‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٦٧-٢٦٦/١‬؛‬
‫اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪٢٠-١٩-٥‬؛ اﻝﺼﻔدي‪٢٦٥-٢٦٣/٥ ،‬؛ اﻝﺴﻴوطﻲ‪ ،‬ذﻴل طﺒﻘﺎت اﻝﺤﻔﺎظ ‪٢٣٣/١‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ‬
‫‪١٤٦-١٤٥ ،٨٦/١٤‬؛ اﻝﻨﻌﻴﻤﻲ‪ ،‬اﻝدارس ‪٣٠/٢‬؛ اﺒن ﻤﻔﻠﺢ‪ ،‬اﻝﻤﻘﺼد اﻷرﺸد ‪٥١٠-٥٠٩/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪١٣٣-١٣٢/١‬؛‬
‫اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪٧٩-٧٨/٤‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٣٣‬‬
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‫ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬وﻤن اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬وﻋﻠﻰ ﻋﻤر اﻝﻜرﻤﺎﻨﻲ‪ ،‬وﺴﻤﻊ ﻤن ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻨﺎﺼﺢ‪ ،‬واﻝﺸﻴﺦ‬
‫ﺸﻤس اﻝدﻴن‪ ،‬واﻝﻔﺨر وﻏﻴرﻫم‪ ،‬وأﺠﺎز ﻝﻪ اﻝﻨﺠﻴب‪ ،‬واﺒن ﻋﻼق‪ ،‬واﺒن ﻋزون‪ ،‬وطﻠب اﻝﺤدﻴث ﺒﻨﻔﺴﻪ وﻜﺘب ﺒﺨطﻪ اﻝطﺒﺎق‬
‫ﻤوﻝدﻩ‬ ‫وﺤﺼل وﺒرع وﺴﺎد َوِﻝ َﻲ ﻗﻀﺎء اﻝﺤﻨﺎﺒﻠﺔ ﺒدﻤﺸق ﺒﻌد ﻤوت اﻝﺘﻘﻲ ﺴﻠﻴﻤﺎن ﺒن ﻤﺤﻤد ﺒن‪...‬‬
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‫ّ‬ ‫واﺸﺘﻐل ﺒﺎﻝﻌﻠم ﻜﺜﻴ ار‬
‫وﺨرﺠوا ﻝﻪ‪ .‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻝث ﻋﺸري ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴت وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬ ‫ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺤ ‪‬دث‪ّ ،‬‬
‫أﺨﺒرﻨﺎ ﻗﺎﻀﻲ اﻝﻘﻀﺎة أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﻤﺴﻠم ﺒن ﻤﺎﻝك ﺒن ﻤزروع إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺤﻀورا‪،‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن اﻝﻔﻀل‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﺎﻓر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺒو أﺤﻤد ﻤﺤﻤد ﺒن‬
‫ﻋﻴﺴﻰ اﻝﺨﻠودي‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﺴﻔﻴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن اﻝﺤﺠﺎج‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫ﻤﺤﻤد ﺒن اﻝﻤﺒﺎرك‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺤﻤزة‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن اﻝوﻝﻴد اﻝزﺒﻴدي‪ ،‬ﻋن ﻋﺒد اﻝرﺤﻤن ﺒن ﺠﺒﻴر ﺒن ﻨﻔﻴر‪ ،‬ﺤ ‪‬دﺜﻨﻲ‬
‫أﺒﻲ أﻨﻪ ﺴﻤﻊ ﺜوﺒﺎن ﻤوﻝﻰ رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘول‪ :‬ﻗﺎل ﻝﻲ رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم وﻨﺤن ﺒﻤﻨﻰ‪:‬‬
‫اﻝﻤ ِد ْﻴَﻨﺔَ‪ ٨٢٢.‬أﺨﺒرﻨﺎﻩ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‬ ‫‪ِ ‬‬ ‫ِ‬ ‫»أَﺼِﻠ ْﺢ ﻝََﻨﺎ ِﻤن ﻫ َذا اﻝﻠ‪ْ ‬ﺤِم«‪ ،‬ﻓَﺄَﺼﻠَ ْﺤ ُ ِ‬
‫ت ﻝَﻪُ ﻤ ْﻨﻪُ َﻓﻠَ ْم َﻴَز ْل َﻴ ْﺄ ُﻜ ُل ﻤ ْﻨﻪُ َﺤﺘﻰ ﻗَد ْﻤَﻨﺎ َ‬ ‫ْ‬ ‫ْ َ‬ ‫ْ‬
‫ﻋﺎﻝﻴﺎ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝوﻗت‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن أﺤﻤد‪،‬‬
‫أﺨﺒرﻨﺎ ﻋﻴﺴﻰ ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﻓذﻜرﻩ ﻫـ‪.‬‬
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‫ﺴﻤﻊ‬ ‫ﻤﺤﻤد ﺒن ﻤﻜﻲ ﺒن ﺠﻌﻔر ﺒن ﺠﺎﻤﻊ اﻝﻘرﺸﻲ أﺒو ﻋﺒد اﷲ اﻝﻤﺼري ﺸرف اﻝدﻴن‪،‬‬ ‫‪.٢٩٢‬‬
‫ﻤن اﻝرﺸﻴد اﻝﻌطّﺎر‪ ،‬واﺒن ﻤﻀر‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب ﻤﺸﻴﺨﺔ اﺒن اﻝﺠوزي‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺘﺎﺴﻊ ﻋﺸرﻴن اﻝﻤﺤرم ﺴﻨﺔ‬
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‫ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٨٢٥‬‬
‫ﻤﺤﻤد ﺒن اﻝﻨﺠﻴب ﺒن ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد اﻝﺨﻼطﻲ أﺒو ﻋﺒد اﷲ اﻝدﻤﺸﻘﻲ‪،‬‬ ‫‪.٢٩٣‬‬
‫ﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر ﺠ أز ﻤن ﺤدﻴث أﺒﻲ ﻋﻠﻲ ﺒن ﻫﺎرون‪ .‬ﻤوﻝدﻩ ﻓﻲ رﺒﻴﻊ اﻷول ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ‬
‫‪٨٢٦‬‬
‫ﺘﺎﺴﻊ ﻋﺸر ذي اﻝﻘﻌدة ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﻤﺤﻤد ﺒن ﻨﺼر اﷲ ﺒن ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺴن ﺒن ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ‬ ‫‪.٢٩٤‬‬
‫‪ ٨٢١‬ا)م ‪ C‬ر روء‪ ،‬وھو أﺒو اﻝﻔﻀل ﺴﻠﻴﻤﺎن ﺒن ﺤﻤزة ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن اﻝﺸﻴﺦ أﺒﻲ ﻋﻤر أﺤﻤد ﺒن ﻗداﻤﺔ اﻝﻤﻘدﺴﻲ‪ ،‬ﺘوﻓﻲ ﺴﻨﺔ‬
‫‪.١٣٥٠/٧١٥‬‬
‫‪٨٢٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٥٦٣/٣‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪٢٥٥/١٣‬؛ ﺴﻨن اﻝدارﻤﻲ ‪.١٢٤٧/٢‬‬
‫‪٨٢٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(٧٢٦) ٢٦٤/٤‬ورد اﺴﻤﻪ ﻓﻲ اﻝدرر "ﻤﺤﻤد ﺒن ﻤﻜﻲ ﺒن ﺴﻌد"‪.‬‬
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‫‪٨٢٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٥٩) ٢٧٣/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٢٩٥-٢٩٤/٥‬‬
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‫ﺤﻀر ﻓﻲ اﻝﺜﺎﻝﺜﺔ ﻋﻠﻰ اﻝﺘﺎج ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن‬ ‫اﻝدﻤﺸﻘﻲ ﺒﻬﺎء اﻝدﻴن أﺒو ﻋﺒد اﷲ ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن ﺴﻨﻲ اﻝدوﻝﺔ‪،‬‬
‫ﺴﻌد اﻝدﻴن اﻝوزان ﻤﺸﻴﺨﺘﻪ‪ ،‬وﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم‪ ،‬واﺒن أﺒﻲ اﻝﻴﺴر وﻏﻴرﻫﻤﺎ‪ .‬ﻤوﻝدﻩ ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴﺒﻊ‬
‫وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻝﻴﻠﺔ اﻝﺜﺎﻤن ﻋﺸر ﻤن ﺸوال ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻨﺼر اﷲ ﺒن ﻋﻠﻲ ﺒن ﺴﻨﻲ اﻝدوﻝﺔ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻌد اﻝوزان ﻗراءة ﻋﻠﻴﻪ وأﻨﺎ‬
‫ﺤﺎﻀر‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ ﺒن ﺤﻤزة‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻤﻬﻨدس‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺒدر‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺤﻤد ﺒن إﺒراﻫﻴم اﻝدورﻗﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻬدي‪ ،‬ﻋن ﺴﻔﻴﺎن وﻫو اﻝﺜوري‪ ،‬ﻋن‬
‫ﺎس َﻗ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م‬
‫ﻤﻨﺼور‪ ،‬ﻋن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﺒﻴدﻩ‪ ،‬ﻋن اﺒن ﻤﺴﻌود ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪َ » :‬ﺨ ْﻴُر اﻝ ‪‬ﻨ ِ‬
‫وﻨﻬُ ْم‪«.‬‬
‫ﻴن َﻴﻠُ َ‬ ‫‪ِ‬‬ ‫‪ِ‬‬
‫وﻨﻬُ ْم‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫اﻝذ َ‬
‫‪٨٢٨‬‬
‫ﻋن ﺒﻨدار‪ ،‬وأﺒﻲ ﻤوﺴﻰ ﻋن اﺒن ﻤﻬدي ﺒﻪ‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫‪٨٢٩‬‬
‫ﺴﻤﻊ ﺠزء‬ ‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن داود ﺒن ﺤﺴن اﻝﻌﻤري اﻝﺠﻨدي ﻨﺎﺼر اﻝدﻴن‪،‬‬ ‫‪.٢٩٥‬‬
‫اﻷﻨﺼﺎري ﻤن اﻝﻤﺴﻠم ﺒن ﻋﻼق‪ ،‬واﻝﻘطب ﺒن أﺒﻲ ﻋﺼرون‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺸوال ﺴﻨﺔ‬
‫ﺜﻼث وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن داود اﻝﻌﻤري‪ ،‬أﺨﺒرﻨﺎ اﻝﻤﺴﻠم ﺒن ﻋﻼق‪ ،‬واﻝﻘطب أﺤﻤد ﺒن أﺒﻲ ﻋﺼرون‪/٧٢] ،‬ب[ ﻗﺎﻻ‪:‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺠﻌﻔر ﻋﻤر ﺒن أﺒﻲ ﺒﻜر‪ ،‬ﻗﺎل اﻷول وأﺒو اﻝﻴﻤن زﻴد ﺒن اﻝﺤﺴن‪ :‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ‪ ،‬أﺨﺒرﻨﺎ إﺒراﻫﻴم‬
‫ﺒن ﻋﻤر اﻝﺒرﻤﻜﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻋﺒﻴد اﷲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻷﻨﺼﺎري‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل ﺒن‬
‫ﺎل‪:‬‬ ‫ون َﺒ ْﻴ َن َﻴ َد ْﻴ ِﻪ‪ ،‬ﻗَ َ‬ ‫ِ‬
‫ﺎن ُﻴ ْرِدﻓُﻨﻲ َوأَ ُﻜ ُ‬
‫ِ‬
‫ﻀ ُل أَ ْﻜَﺒ َر ﻤ‪‬ﻨﻲ‪ ،‬و َﻜ َ‬ ‫ﺎن ا ْﻝﻔَ ْ‬
‫ﻤﺴﻠم‪ ،‬ﻋن اﻝﺤﻜم‪ ،‬ﻋن ﻤﺠﺎﻫد‪ ،‬ﻋن اﺒن ﻋﺒﺎس ﻗﺎل‪َ :‬ﻜ َ‬
‫ﺎس ﺒِ َﻌَرﻓَ َﺔ‪ ،‬ﻓََﻨ َزْﻝَﻨﺎ َﺒ ْﻴ َن َﻴ َد ْﻴ ِﻪ‬
‫ﺼﻠ‪‬ﻲ ﺒِﺎﻝ‪‬ﻨ ِ‬ ‫ِ ‪‬‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َو ُﻫ َو ﻴُ َ‬ ‫َ‬ ‫ت ِإﻝَﻰ ر ُﺴ ِ‬
‫َ‬ ‫َﺨﻲ ِﺤ َﻤ َﺎرةً‪ ،‬ﻓَ ْﺎﻨﺘَﻬَ ْﻴ ُ‬‫ت أ ََﻨﺎ وأ ِ‬
‫َ‬ ‫ﻓَ ْﺎرﺘَ َد ْﻓ ُ‬
‫ﺎﻫﺎ ﺘَْرَﻋﻰ َﺒ ْﻴ َن َﻴ َد ْﻴ ِﻪ‪َ ،‬وَﻝ ْم َﻴ ْﻘ َ‬ ‫َﻓ ‪‬‬
‫‪٨٣٠‬‬
‫ﺼ َﻼﺘَﻪُ‪.‬‬
‫ط ْﻊ َ‬ ‫ﺼﻠ ْﻴَﻨﺎ َوﺘََرْﻜَﻨ َ‬ ‫َ‬
‫اﻝﺤوراﻨﻲ أﺒو ﻋﺒد اﷲ‬

‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻋﺒد اﷲ ﺒن رﺠﺎء ﺒن ﻓﺎرس اﻝزﺒﻴدي َ‬ ‫‪.٢٩٦‬‬
‫اﻝﻤؤذن‪ ٨٣١،‬ﺴﻤﻊ ﻤن اﻝﺸﻴﺦ ﺸﻬﺎب اﻝدﻴن ﺒن أﺒﻲ ﺸﺎﻤﺔ اﻝدﻋﺎء ﻝﻠﻤﺤﺎﻤﻠﻲ‪ ،‬وﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن اﻝﻔرات وﻏﻴرﻩ‪،‬‬
‫وﻤن اﻝﻜرﻤﺎﻨﻲ ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن ﺨﺎﻝد اﻝﻨﺎﺒﻠﺴﻲ وآﺨرﻴن‪ ،‬ﺴﻤﻊ ﻤﻨﻪ اﻷﺌﻤﺔ‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤﺴﻴن‬
‫وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺴﺎﺒﻊ ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٢٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٧٦٢) ٢٧٤/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٧٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٢٩٤-٢٩٣/٢‬؛ اﻝوادي‬
‫آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.١٢٤‬‬
‫‪٨٢٨‬‬
‫ري ‪١٧٢/٣‬؛ ) ن ا ر ذي ‪٦٩٥/٥‬؛ ) د أ د ‪٧٦/٦‬؛ ا ) > ‪ ،‬ا ) ن ا ( رى‪،‬‬ ‫‪Q‬ا‬
‫‪&) Q‬م ‪ .١٩٦٢/٤‬ا ظر (ذ ك‪:‬‬
‫'‪.٤٠٤/٦ ،‬‬ ‫فأ‬ ‫‪٤٤٣/٥‬؛‬
‫‪ ٨٢٩‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٨١٨) ٢٩٦/٤‬‬
‫‪٨٣٠‬‬
‫اﻝﻤﻌﺠم اﻷوﺴط ﻝﻠطﺒراﻨﻲ ‪.١١٠/٣‬‬
‫‪٨٣١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٢٧) ٢٩٨/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٨٢/١‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪.٣٠٦/٢‬‬
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‫أﺨﺒرﻨﺎ أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻋﺒد اﷲ ﺒن رﺠﺎء إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ اﻝزﻴن ﺨﺎﻝد ﺒن ﻴوﺴف اﻝﻨﺎﺒﻠﺴﻲ اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ‬
‫زﻴد ﺒن اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﺘﺢ ﻋﺒﻴد اﷲ ﺒن اﻝﺒﻴﻀﺎوي‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪،‬‬
‫ﻋن ﻤﺤﻤد ﺒن ﻨﺎﺼر‪ ،‬وﻤﺤﻤد ﺒن اﻝزاﻏوﻨﻲ‪ ،‬وأﺒﻲ اﻝﻜرم اﻝﺸﻬرزوري‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻨﻘور‪ ،‬ﻗﺎل‬
‫اﻷول ﺴﻤﺎﻋﺎ‪ ،‬واﻝﺒﺎﻗون إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﺨﻠص‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﻨﻬَﻰ َﻋ ِن اﻝ ‪‬ﺸ ْر ِب‬
‫َن اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬
‫اﻝﻌزﻴز‪ ،‬ﺤ ‪‬دﺜﻨﺎ ُﻫ ْدﺒﺔ ﺒن ﺨﺎﻝد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻫﻤﺎم‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻗﺘﺎدة‪ ،‬ﻋن أﻨس أ ‪‬‬
‫ﻗَﺎﺌِ ًﻤﺎ‪ .‬ﻗﺎل ﻗﺘﺎدة‪ :‬ﻓﺴﺄﻝﻨﺎﻩ ﻋن اﻷﻜل ﻓﻘﺎل‪ُ » :‬ﻫ َو َﺸ‪‬ر ِﻤ َن اﻝ ‪‬ﺸ ْر ِب‪«.‬‬
‫‪٨٣٢‬‬
‫ﻋن ﻫدﺒﺔ ﻓواﻓﻘﻨﺎﻩ ﺒﻌﻠو‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف ﺒن ﺤﻴﺎن اﻷﻨدﻝﺴﻲ أﺒو ﺤﻴﺎن اﻹﻤﺎم اﻝﺸﻬﻴد اﻝﻌﻠم‬ ‫‪.٢٩٧‬‬
‫‪٨٣٣‬‬
‫ﻜﺘب ﻝﻨﺎ ﺒﺨطﻪ اﻻﺴﺘدﻋﺎء‪.‬‬ ‫اﻝﻜﺒﻴر‪،‬‬
‫)أﺠزت ﻝﻠﻤذﻜورﻴن ﻓﻲ ﻫذا اﻻﺴﺘدﻋﺎء أﺼﻼ‪ ،‬واﻝﻤﻠﺤﻘﻴن ﺒﻬم‪ ،‬أن ﻴرووا ﻋﻨﻲ ﺠﻤﻴﻊ ﻤﺎ روﻴﺘﻪ ﺒﻘراءة‪ ،‬وﺴﻤﺎع‪ ،‬وﻤﻨﺎوﻝﺔ‪،‬‬
‫ٕواﺠﺎزة‪ ،‬وﻤﺸﺎﻓﻬﺔ‪ ،‬وﻜﺘﺎﺒﺔ‪ ،‬وﺠﻤﻴﻊ ﻤﺎ ﺼﻨﻔﺘﻪ واﺨﺘﺼرﺘﻪ وﻝﺨﺼﺘﻪ ﻓﻲ ﻋﻠم اﻝﺘﻔﺴﻴر واﻝﻘراءات واﻝﻔﻘﻪ واﻝﻨﺤو واﻝﻠﻐﺔ‬
‫واﻷدب واﻝﺘﺎرﻴﺦ واﻝﺘراﺠم وﻏﻴر ذﻝك‪ ،‬وذﻝك ﺒﺸرطﻪ اﻝﻤﻌروف ﻋﻨد أﻫل اﻷﺜر‪ ،‬وﻤوﻝدي ﺒﻐرﻨﺎطﺔ ﺒﻨﺎﺤﻴﺔ ﻤﻨﻬﺎ ﺘﺴﻤﻰ‬
‫طﺨ ِ‬
‫ﺸﺎرش ﻓﻲ أﺨرﻴﺎت ﺸوال ﻤن ﺴﻨﺔ أرﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤن ﻋواﻝﻲ ﺸﻴوﺨﻲ ﺒﺎﻷﻨدﻝس اﻝﺨطﻴب ﺒﻤدﻴﻨﺔ ﻤﺎﻝﻘﺔ‬ ‫َﻤ ُ‬
‫اﻝﻨﺤوي أﺒو اﻝﺤﺠﺎج ﻴوﺴف ﺒن إﺒراﻫﻴم ﺒن ﻴوﺴف ﺒن أﺒﻲ رﻴﺤﺎﻨﺔ اﻷﻨﺼﺎري‪ ،‬واﻝﻘﺎﻀﻲ اﻝﻘﺎﺴم أﺒو ﻋﻠﻲ اﻝﺤﺴن ﺒن ﻋﺒد‬
‫اﻝﻌزﻴز ﺒن أﺒﻲ اﻷﺤوص اﻝﻘرﺸﻲ‪ ،‬وأﺒو اﻝﺤﺴن اﻝﻴﺴر ﺒن ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن اﻝﻴﺴر اﻝﻘﺸﻴري اﻝﻤﻜﺘب واﻝﻤﻘرئ‬
‫]‪/٧٣‬أ[ اﻷدﻴب أﺒو ﺠﻌﻔر أﺤﻤد ﺒن ﺴﻌد ﺒن أﺤﻤد ﺒن ﺒﺸﻴر اﻷﻨﺼﺎري‪ ،‬واﻝﻘﺎﻀﻲ اﻝﻌﺎﻝم اﻝﻤﺘﻜﻠم أﺒو اﻝﺤﺴﻴن ﻤﺤﻤد ﺒن‬
‫أﺒﻲ ﻋﺎﻤر ﻴﺤﻴﻰ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن رﺒﻴﻊ اﻷﺸﻌري‪ ،‬واﻝﺸﻴﺦ أﺒو ﺠﻌﻔر أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋروس اﻝﻐﺴﺎﻨﻲ‪،‬‬
‫واﻝﺸﻴﺦ أﺒو ﺠﻌﻔر أﺤﻤد ﺒن ﻴوﺴف ﺒن أﺤﻤد اﻝﻬﺎﺸﻤﻲ اﻝطﻨﺠﺎﻝﻲ‪ ،‬وﻤن ﻋواﻝﻴﻬم ﺒﺎﻹﺴﻜﻨدرﻴﺔ أﺒو ﻋﺒد اﷲ ﺒن اﻝ ‪‬د ّﻫﺎن‬
‫اﻝﺸﻴﺦ اﻷﺼوﻝﻲ‪ ،‬واﻝرﺌﻴس أﺒو ﻤﺤﻤد ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻔرات اﻝﻠﺨﻤﻲ‪ ،‬وﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻓﺎرس‬
‫‪٨٣٤‬‬
‫اﻝﺘﻤﻴﻤﻲ‪ ،‬وأﺒو ﻋﺒد اﷲ ﺒن اﻝ‪‬ﻨ ّن‪ ،‬وأﺒو طﺎﻫر اﻝﻤﻠﻴﺠﻲ‪،‬‬
‫ورﻀﻲ اﻝدﻴن اﻝﺸﺎطﺒﻲ‪ ،‬وﺒﺎﻝﻘﺎﻫرة اﻝﻌز اﻝﺤراﻨﻲ‪ ،‬واﺒن ﺨطﻴب‬
‫اﻝﻤزة‪ ،‬وﺸﺎﻤﻴﺔ ﺒﻨت اﻝﺒﻜري‪ ،‬واﺒن اﻷﻨﻤﺎطﻲ وﻏﻴر ﻫؤﻻء‪ (.‬ﻗﻠت وﻜﺎﻨت وﻓﺎة ﺸﻴﺨﻨﺎ ﻓﻲ ﺜﺎﻤن ﻋﺸرﻴن ﺼﻔر ﺴﻨﺔ ﺨﻤس‬‫ّ‬
‫وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪.‬‬
‫‪٨٣٥‬‬
‫أﺨﺒرﻨﺎ أﺒو ﺤﻴﺎن اﻝﻌﻼﻤﺔ إﺠﺎزة أﺨﺒرﻨﺎ‪...‬‬
‫‪٨٣٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.١٦٠٠/٣‬‬
‫‪٨٣٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٣٢) ٣١٠/٣٠٢ /٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٨٣/١‬؛ اﻝﺤﺴﻴﻨﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ‬
‫‪١٦-١٣/١‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٣٥٣-٣٢٥/٥‬؛ اﻝﺼﻔدي‪ ،‬اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٨٦-١٧٥/٥‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٤٨٤-٤٨٢/١‬؛ اﺒن‬
‫اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب ‪١٤٦-١٤٥/٦‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٥٣٦-٥٣٤/١‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪ ،١٥٢/٧‬ﻜﺤﺎﻝﺔ‪ ،‬ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن‬
‫‪١٣١-١٣٠/١٢‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٨٠-٤٧٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﻤﺤدﺜﻴن ‪١٣٤/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪.٧٦-٧٤‬‬
‫در "ا & "‪.‬‬ ‫‪ ٨٣٤‬ورد @ "ض ا‬
‫‪ّ ٨٣٥‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
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‫‪٨٣٦‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﻼق ﺠزء‬ ‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻔﺎرﺴﻲ اﻝﺤﻴري‪،‬‬ ‫‪.٢٩٨‬‬
‫اﻝﻨﺤﺎس‪ ،‬وﻴﻘﺎل ﻝﻪ ﺠزء ﻜﺎﻜو‪ ،‬وﺴﻤﻊ ﻤن اﻝﻨﺠﻴب وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ ،‬وﻜﺎن ﺼوﻓﻴﺎ ﺒﺎﻝﺼﻼﺤﻴﺔ‪ .‬ﻤوﻝدﻩ ﻓﻲ ﻋﺎﺸر اﻝﻤﺤرم‬
‫ﻤن ﺴﻨﺔ اﺜﻨﺘﻴن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ ﺴﺎدس رﻤﻀﺎن ﻤن ﺴﻨﺔ ﺨﻤس وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٣٧‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﻤﺤﻤد ﺒن ﻴوﻨس ﺒن ﺤﻤزة ﺒن ﻋﺒﺎس اﻹرﺒﻠﻲ اﻝﻌدوي أﺒو ﻋﺒد اﷲ اﻝﻘطﺎن‪،‬‬ ‫‪.٢٩٩‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم اﻷول وﻤن أول اﻝﺨﺎﻤس إﻝﻰ آﺨر اﻝﺘﺎﺴﻊ ﻤن ﻤﺸﻴﺨﺘﻪ ﺘﺨرﻴﺞ اﺒن اﻝﺠﺒﺎر‪ ،‬وﻤن اﻝﻨﺎﺼﺢ ﻤﺤﻤد ﺒن‬
‫إﺒراﻫﻴم ﺠزء اﻝﻤؤﻤل‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺴﻨﺔ اﺜﻨﺘﻴن وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﺴﺎﺒﻊ اﻝﻤﺤرم ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻴوﻨس ﺒن ﺤﻤزة اﻹرﺒﻠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺒو طﺎﻫر اﻝﻤﺒﺎرك ﺒن اﻝﻤﺒﺎرك‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ ﺒن اﻝﻤﻬدي‪ ،‬أﺨﺒرﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﺸﺎﻫﻴن‪ ،‬أﺨﺒرﻨﺎ أﺒو ﺒﺤر ﻤﺤﻤد ﺒن اﻝﺤﺴن ﺒن‬
‫ﻜوﺜر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن اﻝﻔرج اﻷزرق‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒﻴد اﷲ ﺒن ﻤوﺴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻷوزاﻋﻲ‪ ،‬ﻋن ﻋطﺎء‪ ،‬ﻋن ﺠﺎﺒر‪ ،‬ﻗﺎل‪َ :‬ﻜ َﺎﻨ ْ‬
‫ت‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﻓَﻘَ َ‬
‫ﺎل‪َ » :‬ﻤ ْن‬ ‫ِ‬ ‫اﻝرﺒ ِﻊ واﻝﻨ ِ‬
‫‪‬ﺼف ﻓََﺒﻠَ َﻎ َذﻝ َك اﻝﻨ‪‬ﺒِ ‪‬ﻲ َ‬
‫‪ِ ‬‬
‫وﻨ َﻬﺎ ﺒِﺎﻝﺜﻠُث َو ‪ْ َ ُ ‬‬ ‫ﻴن ﻓَ َﻜﺎﻨُوا َﻴ ْزَرُﻋ َ‬ ‫ِ‬
‫ﻀو ُل أََرﻀ َ‬
‫ِﻝ ِرﺠ ٍ ِ‬
‫ﺎل ﻤ‪‬ﻨﺎ ﻓُ ُ‬ ‫َ‬
‫ﻀﻪُ‪«.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َﻜ َﺎﻨ ْ َ ُ ْ ٌ َ ْ َ ْ َ ْ َ ْ َ ْ َ ْ َ َ ُ َ ْ َ َ ْ َ ْ َ ْ ُ ْ ْ ْ َ‬
‫َر‬‫أ‬ ‫ك‬ ‫ﺴ‬ ‫ﻤ‬‫ﻴ‬ ‫ﻠ‬‫ﻓ‬ ‫ل‬‫ﻌ‬ ‫ﻔ‬‫ﻴ‬ ‫م‬ ‫ﻝ‬ ‫ن‬‫ﺈ‬ ‫ﻓ‬ ‫ﺎﻩ‬‫َﺨ‬‫أ‬ ‫ﺎ‬‫ﻬ‬ ‫ﺤ‬ ‫ﻨ‬ ‫ﻤ‬‫ﻴ‬ ‫ﻝ‬ ‫َو‬‫أ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ﻋ‬‫ر‬‫ز‬‫ﻴ‬ ‫ﻠ‬‫ﻓ‬ ‫ض‬ ‫َر‬‫أ‬ ‫ﻪ‬‫ﻝ‬ ‫ت‬
‫‪٨٣٨‬‬
‫ﻤﺘﻔق ﻋﻠﻴﻪ ﻤن ﺤدﻴث اﻷوزاﻋﻲ‪.‬‬
‫]‪/٧٣‬ب[‬
‫‪٨٤٠‬‬
‫ﻤﺤﺴن ﺒن ﻤؤﻤن اﻹرﺒﻠﻲ‪...٨٣٩‬‬ ‫‪.٣٠٠‬‬
‫ﻤﺤﻤود ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن رﻀوان اﻷﻨﺼﺎري اﻝﺤﻠﺒﻲ ﺜم اﻝدﻤﺸﻘﻲ اﻝطراﺌﻔﻲ‬ ‫‪.٣٠١‬‬
‫‪٨٤١‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم اﻝﻤﺎﺌﺔ اﻝﻔراوﻴﺔ وﻏﻴرﻫﺎ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤﺎت ﻓﻲ ﺘﺎﺴﻊ ﻋﺸر ذي اﻝﺤﺠﺔ‬ ‫ﺠﻤﺎل اﻝدﻴن اﺒن اﻝﺤﺎﺠﺔ‪،‬‬
‫‪٨٤٢‬‬
‫ﻤن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﻋن ﻨﻴف وﺴﺒﻌﻴن ﺴﻨﺔ‪...‬‬
‫‪٨٤٣‬‬
‫وﻝد ﺴﻨﺔ ﺨﻤس‬ ‫ﻤﺤﻤود ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺠﺒﺎر اﻝﻤﻘدﺴﻲ اﻝﺒﺎب ﺸرﻗﻲ‪،‬‬ ‫‪.٣٠٢‬‬
‫وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺴﻤﻊ ﻤن اﻝﻜرﻤﺎﻨﻲ وﻏﻴرﻩ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤﺎت ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴت وﺜﻼﺜﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫‪٨٣٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٨٣٩) ٣١٢/٤‬‬
‫‪٨٣٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٥٦) ٣١٧/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٧/٢‬‬
‫‪٨٣٨‬‬
‫اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٦٦/٣‬؛ ﻤﺴﻨد أﺤﻤد ‪١١٨/٢٣‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪.٣٧/٧‬‬
‫‪٨٣٩‬‬
‫‪٨٤٠‬‬
‫‪٨٤١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(٨٩٦) ٣٢٩/٤‬؛ اﻝﻔﺎﺴﻲ ذﻴل اﻝﺘﻘﻴﻴد‪٢٧٥/٢ ،‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.١٨٧/١‬‬
‫‪٨٤٢‬‬
‫‪٨٤٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(٨٩٥) ٣٢٩/٤‬‬
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‫أﺨﺒرﻨﺎ ﻤﺤﻤود ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﺒﺎب ﺸرﻗﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ﺒن‬
‫ﻋﻤر اﻝﺼﻔﺎر‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻷﺴﻌد ﻫﺒﺔ اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﻫوازن‪) ،‬ح( وأﻨﺒﺄﺘﻨﺎ زﻴﻨب ﺒﻨت أﺤﻤد‬
‫ﺒن ﻋﺒد اﻝرﺤﻴم‪ ،‬ﻋن ﻋﺒد اﻝﺨﺎﻝق ﺒن أﻨﺠب‪ ،‬ﻋن أﺒﻲ اﻷﺴﻌد‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤﻤﻴد اﻝﺒﺤﺘري‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻨﻌﻴم اﻹﺴﻔراﻴﻴﻨﻲ‪،‬‬
‫أﺨﺒرﻨﺎ أﺒو ﻋواﻨﺔ ﻴﻌﻘوب ﺒن إﺴﺤﺎق اﻹﺴﻔراﻴﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴوﻨس ﺒن ﻋﺒد اﷲ اﻷﻋﻠﻰ‪ ،‬أﺨﺒرﻨﺎ أﻨس ﺒن ﻋﻴﺎض‪ ،‬ﻋن رﺒﻴﻌﺔ‪،‬‬
‫ﺎء‪ ٨٤٤.‬ﻫـ‬ ‫ِِ ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ ‪‬‬ ‫ﻋن أﻨس ﻗﺎل‪ :‬ﺘُوِﻓﻲ رﺴو ُل ِ‬
‫اﷲ ‪‬‬
‫ﻀ َ‬ ‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َوﻝَ ْﻴ َس ﻓﻲ َأرْﺴﻪ َوِﻝ ْﺤ َﻴﺘﻪ ﻋ ْﺸ ُر َ‬
‫ون َﺸ َﻌَرةً َﺒ ْﻴ َ‬ ‫َ‬ ‫ُ َ َُ‬
‫‪٨٤٥‬‬
‫ﺴﻤﻊ ﻤن اﻝﻤﻌﻴن‬ ‫ﻤوﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف اﻝزرزاري ﻀﻴﺎء اﻝدﻴن أﺒو ﻋﻤران‪،‬‬ ‫‪.٣٠٣‬‬
‫وﺤﺼل طرﻓﺎ ﻤن اﻝﻌرﺒﻴﺔ‪ ،‬وﺴﻤﻊ اﻝﻜﺜﻴر ﻤن اﻝﻨﺠﻴب اﻝﺤراﻨﻲ وﻏﻴرﻩ‪.‬‬
‫ّ‬ ‫اﻝدﻤﺸﻘﻲ وﻏﻴرﻩ‪ ،‬وﻗ أر اﻝﻘراءات ﻋﻠﻰ اﻝﻨور اﻝﻜﻔﺘﻲ‪،‬‬
‫ﻤوﻝدﻩ ﻓﻲ ﻴوم ﻋﺎﺸوراء ﺴﻨﺔ إﺤدى وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﻓﻲ اﻝﺤﺎدي ﻋﺸر ﻤن رﺠب ﺴﻨﺔ ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٧٤‬أ[‬
‫‪٨٤٦‬‬
‫واﻝدة ﻋﺒد اﷲ ﺒن ﻋﻠﻲ اﻝﺼﻨﻬﺎﺠﻲ‬ ‫ﻤؤﻨﺴﺔ ﺒﻨت ﻋﻠﻲ ﺒن اﻝﻔﺎرس ﻋﺒد اﷲ اﻝﻔﺨري‬ ‫‪.٣٠٤‬‬
‫وﺤدﺜت‪ .‬وﻤﺎﺘت ﻓﻲ راﺒﻊ رﺠب ﻤن ﺴﻨﺔ‬
‫وأﺨﺘﻴﻪ‪ ،‬ﺴﻤﻌت ﻤن اﺒن ﻋﻼق ﻤﺸﻴﺨﺔ اﻝرازي وﺴداﺴﻴﺎﺘﻪ‪ ،‬وﻤﺠﻠس اﻝﺒطﺎﻗﺔ‪ّ ،‬‬
‫‪٨٤٧‬‬
‫اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫ﺤرف اﻝﻨون‬
‫‪٨٤٨‬‬
‫ﺴﻤﻊ ﻤن اﻝﻜرﻤﺎﻨﻲ‬ ‫ﻨﺠﻴب ﺒن أﺒﻲ اﻝﺒﻴﺎن ﺒن ﺜﺎﺒت ﺒن أﺒﻲ اﻝﺒﻴﺎن اﻝﺤﻠﺒﻲ أﺒو ﻤﺤﻤد‪،‬‬ ‫‪.٣٠٥‬‬
‫اﻝﻤﺠﻠد اﻝﺘﺎﺴﻊ ﻤن ﻤﺴﻨد أﺒﻲ ﻋواﻨﺔ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤﺎت ﻓﻲ ﺜﺎﻤن ﻋﺸر اﻝﻤﺤرم ﺴﻨﺔ ﺘﺴﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ ﺒﺎﻝﻘﺎﻫرة‪ ،‬وﻜﺎن‬
‫ﻤوﻝدﻩ ﺴﻨﺔ ﺴت وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ اﻝﻔﻘﻴﻪ اﻝﻔﺎﻀل أﺒو ﻤﺤﻤد ﻨﺠﻴب ﺒن أﺒﻲ اﻝﺒﻴﺎن اﻝﺤﻠﺒﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﻤﺤﻤد اﻝﻜرﻤﺎﻨﻲ‪ ،‬أﺨﺒرﻨﺎ اﻝﻘﺎﺴم ﺒن‬
‫ﻋﺒد اﷲ ﺒن ﻋﻤر اﻝﺼﻔﺎر‪ ،‬أﺨﺒرﻨﺎ ﻫﺒﺔ اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﻫوازن‪) ،‬ح( وأﻨﺒﺄﺘﻨﺎ ﻋﺎﻝﻴﺎ زﻴﻨب ﺒﻨت أﺤﻤد‪ ،‬ﻋن أﺒﻲ‬
‫ﻤﺤﻤد ﺒن أﻨﺠب‪ ،‬ﻋن أﺒﻲ اﻷﺴﻌد ﺒن ﻫوازن‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﺤﻤﻴد اﻝﺒﺤﺘري‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻤﻠك ﺒن اﻝﺤﺴن‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﻋواﻨﺔ ﻴﻌﻘوب ﺒن إﺴﺤﺎق اﻹﺴﻔراﻴﻴﻨﻲ اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ ﻋﻤر ﺒن ﺸﺒﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد‪ ،‬وﻋﻤر ﺒن ﻋﻠﻲ‪ ،‬ﻋن‬
‫ﺎن اْﻝ َﺤ َﺴ ُن ْﺒ ُن َﻋِﻠ ‪‬ﻲ ﻴُ ْﺸﺒِﻬُﻪُ‪.‬‬ ‫ِ ‪‬‬ ‫اﷲ ‪ ‬‬ ‫ول ِ‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم‪َ ،‬و َﻜ َ‬
‫َ‬ ‫ت َر ُﺴ َ‬
‫إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ ﺨﺎﻝد‪ ،‬ﻋن أﺒﻲ ﺠﺤﻴﻔﺔ ﻗﺎل‪َ :‬أرَْﻴ ُ‬
‫رواﻩ اﻝﺘرﻤذي‪ ٨٤٩‬ﻋن ﺒﻨدار واﻝﻨﺴﺎﺌﻲ‪ ٨٥٠‬ﻋن‪ ...‬ﻜﻼﻫﻤﺎ ﻋن ﻴﺤﻴﻰ ﺒن ﺴﻌﻴد ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ‪.‬‬
‫‪٨٥١‬‬
‫‪٨٤٤‬‬
‫اﻨظر ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪١٨٧/٤‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٨٤٢/٤‬؛ ﻤوطﺄ ﻤﺎﻝك ‪٩١٩/٢‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥٩٢/٥‬؛ ﺼﺤﻴﺢ اﺒن‬
‫ﺤﺒﺎن ‪.٢٩٩/١٤‬‬
‫‪٨٤٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٢٩) ٣٧٨/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٨٣-٢٨٢/٢‬؛ اﻝﺴﻴوطﻲ‪ ،‬ﺤﺴن اﻝﻤﺤﺎﻀرة ‪٨٠٥/١‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪.٤٧٩-٤٧٨/٥‬‬
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‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٠٥٣) ٣٨٥/٤‬‬
‫‪٨٤٧‬‬
‫‪٨٤٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٠٦٥) ٣٨٩/٤‬‬
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‫ﺴﻤﻊ ﻤن‬ ‫ﻨﺼر اﷲ ﺒن أﺒﻲ ﺒﻜر ﺒن ﻨﺼر اﷲ اﻝﺘﻨوﺨﻲ اﻝﺸﺎﻓﻌﻲ أﺒو أﺤﻤد ﻨور اﻝدﻴن‪،‬‬ ‫‪.٣٠٦‬‬
‫اﺒن ﻋﺒد اﻝداﺌم ﻨﺴﺨﺔ داود ﺒن ﻨﺼﻴر‪ ،‬وﻤن اﺒن أﺒﻲ اﻝﻴﺴر اﻷول ﻤن ﺤدﻴث اﻝﺠﺼﺎص ﻓﻲ آﺨرﻴن‪ .‬ﺘوﻓﻲ ﻓﻲ ﺨﺎﻤس‬
‫ﻋﺸرﻴن ﺸﻌﺒﺎن ﻤن ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻤﺎن وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪.‬‬
‫اﻝﻨ ْﻌ َﻨﻎ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ‬

‫أﺨﺒرﻨﺎ ﻨﺼر اﷲ ﺒن أﺒﻲ ﺒﻜر ﺒن ﻨﺼر اﷲ اﻝدﻤﺸﻘﻲ اﻝﻤﻌروف ﺒﺎﺒن ّ‬
‫ﻴوﺴف ﺒن ﻤﻌﺎﻝﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻤﻨﺼور ﺒن ﻗﺒﻴس‪ ،‬أﺨﺒرﻨﺎ أﺒﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺜﻤﺎن‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﻠﻲ ﺒن ﻴﻌﻘوب‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو ﻋﺒد اﻝرﺤﻤن اﻝﻨﺴﺎﺌﻲ‪) ،‬ح(‪ ،‬وأﺨﺒرﻨﺎ ]‪/٧٤‬ب[ ﻋﺎﻝﻴﺎ إﺴﺤﺎق ﺒن ﻴﺤﻴﻰ إذﻨﺎ‪ ،‬ﻋن ﻴوﺴف ﺒن‬
‫ﺨﻠﻴل‪ ،‬أﺨﺒرﻨﺎ ﺨﻠﻴل ﺒن ﺒدر‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺴن ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﷲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد ﺒن راﻓﻊ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺼﻌب ﺒن اﻝﻤﻘدام‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود ﺒن ﻨﺼﻴر‪ ،‬ﻋن اﻷﻋﻤش‪ ،‬ﻋن أﺒﻲ ﺼﺎﻝﺢ‪ ،‬ﻋن‬
‫ْت َد ْﻋ َوﺘِﻲ َﺸﻔَ َ‬
‫ﺎﻋﺔً‬ ‫أﺒﻲ ﻫرﻴرة‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪» :‬إِ ‪‬ن ِﻝ ُﻜ ‪‬ل َﻨﺒِ ‪‬ﻲ َد ْﻋ َوةٌ ُﻤ ْﺴﺘَ َﺠ َﺎﺒﺔٌ‪ٕ َ ،‬وِاﻨ‪‬ﻲ ْ‬
‫اﺨﺘََﺒﺄ ُ‬
‫‪٨٥٣‬‬
‫ِﻷُ ‪‬ﻤﺘِﻲ‪«.‬‬
‫‪٨٥٤‬‬
‫ﺴﻤﻊ ﻤن‬ ‫ﻨﺼر اﷲ ﺒن داود ﺒن ﻨﺼر اﷲ ﺒن ﻤﺤﻤد ﺒن ﻓﺎرس اﻝﺤﻨﻔﻲ اﻝدﻤﺸﻘﻲ‪،‬‬ ‫‪.٣٠٧‬‬
‫اﻝﻨﺠﻴب ﺠزء أﺒﻲ ﺴﻌد اﻝﺒﻐدادي‪ ،‬وﺤ ‪‬دث‪ ،‬وﺤﻔظ اﻝﺠﺎﻤﻊ اﻝﻜﺒﻴر‪ ،‬وﺘﻔﻘّﻪ‪ ،‬وأﻋﺎد‪ ،‬وﻨﺎب ﻓﻲ اﻝﺤﻜم‪ .‬ﺘوﻓﻲ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ‬
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‫ﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻜﺎن ﻤوﻝدﻩ ﺴﻨﺔ ﺜﻤﺎن وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ‪...‬‬
‫ﺤرف اﻝﻬﺎء‬
‫‪٨٥٦‬‬
‫وﻝدت ﺴﻨﺔ ﺴﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﺘﻘرﻴﺒﺎ‪ ،‬وأﺤﻀرت‬ ‫ﻫﺎﺠر ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ‪،‬‬ ‫‪.٣٠٨‬‬
‫وﺤدﺜت ﺒﺎﻝﻘﺎﻫرة‪ .‬ﻤﺎﺘت ﻓﻲ ﺜﺎﻨﻲ ﻋﺸرﻴن ﺸﻬر رﺠب‬
‫ﻋﻠﻰ اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن اﺒن اﻝﻌﻤﺎد‪ ،‬واﻝﻌز اﻝﺤراﻨﻲ وﻏﻴرﻫﻤﺎ‪ّ ،‬‬
‫ﺴﻨﺔ ﺴﺒﻊ وﺴﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٤٩‬‬
‫ﺴﻨن اﻝﺘرﻤذي ‪.١٢٨/٥‬‬
‫‪٨٥٠‬‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪.٤٩/٥‬‬
‫‪٨٥١‬‬
‫ﺒﻴﺎض‪ ،‬وﻫو ﻋﻤرو ﺒن ﻋﻠﻲ‪.‬‬
‫‪٨٥٢‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٧٣) ٣٩١/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٢٩٥/٢‬؛ اﻝذﻫﺒﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٣٥٦-٣٥٣/٢‬؛ اﻝذﻫﺒﻲ‪،‬‬
‫ﺘﺎرﻴﺦ اﻹﺴﻼم ‪.٩٢٤/١٤‬‬
‫‪٨٥٣‬‬
‫اﻨظر‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٦٧/٨‬؛ ﺼﺤﻴﺢ ﻤﺴﻠم ‪١٨٩/١‬؛ ﺴﻨن اﻝﺘرﻤذي ‪٥٨٠/٥‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪١٤٤٠/٢‬؛ ﻤﺴﻨد أﺤﻤد ‪١٤١/١٣‬؛‬
‫ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٧٦/١٤‬‬
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‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٠٦٨) ٣٩٠/٤‬‬
‫‪٨٥٥‬‬
‫‪٨٥٦‬‬
‫ﺘرﺠﻤﺘﻬﺎ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٠٩٨) ٣٩٩/٤‬؛ اﻝﻘرﺸﻲ‪ ،‬طﺒﻘﺎت اﻝﺤﻨﻔﻴﺔ ‪.١٩٧/٢‬‬
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‫أﺨﺒرﺘﻨﺎ ﻫﺎﺠر ﺒﻨت ﻋﻠﻲ اﻝﺼﻨﻬﺎﺠﻲ إﺠﺎزة‪ ،‬وﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝوﻗﺎر إﺠﺎزة‪ ،‬ﻗﺎﻻ أﺨﺒرﻨﺎ اﻝﻌز ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد‬
‫اﻝﻤﻨﻌم اﻝﺤراﻨﻲ ﻗراءة ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝت اﻷوﻝﻰ‪ :‬وأﻨﺎ ﺤﺎﻀرة‪ ،‬واﻝﺜﺎﻨﻲ‪ :‬وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ ﻀﻴﺎء ﺒن أﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن‬
‫ﻋﺒد اﻝﺒﺎﻗﻲ اﻝﻘﺎﻀﻲ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﺼرﻴﻔﻴﻨﻲ‪) ،‬ح( وأﺨﺒرﻨﺎ ﻋﺎﻝﻴﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم إﺠﺎزة إن‬
‫ﻝم ﻴﻜن ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴن‪ ،‬ﻜذﻝك أﺨﺒرﻨﺎ أﺒو اﻝﻜرم اﻝﺸﻬرزوري إﺠﺎزة ﻋن اﻝﺼرﻴﻔﻴﻨﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن ﺒن‬
‫أﺨﻲ ﻤﻴﻤﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒو اﻝﻘﺎﺴم اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود ﺒن رﺸﻴد‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤروان ﻫو اﺒن ﻤﻌﺎوﻴﺔ اﻝﻔزاري‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﻤر ﺒن ﺤﻤزة‬
‫ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﺴﺎﻝم ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر‪ ،‬ﻋن أﺒﻴﻪ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬أَﻴ َ‬
‫‪‬ﻤﺎ‬
‫طِ‬
‫ﺎن‪«.‬‬ ‫ص ِﻤ ْن َﻋ َﻤِﻠ ِﻬ ْم ُﻜ ‪‬ل َﻴ ْوٍم ِﻗ َا‬
‫ﻴر َ‬ ‫ﻀ ِﺎرًﻴﺎ َﻨ َﻘ َ‬
‫ِ ٍ‬
‫ب َﻤﺎﺸَﻴﺔ أَو َﻜْﻠ ًﺒﺎ َ‬
‫‪‬‬
‫َﻫ ِل َد ٍار اﺘ‪َ ‬ﺨ ُذوا َﻜْﻠ ًﺒﺎ إِﻻ َﻜ ْﻠ َ‬
‫أْ‬
‫رواﻩ ﻤﺴﻠم‪ ٨٥٧‬ﻓﻲ ﺼﺤﻴﺤﻪ ﻋن داود ﺒن رﺸﻴد ﺒﻬذا اﻝﺴﻨد ﻓواﻓﻘﻨﺎﻩ ﻓﻲ ﺸﻴﺨﻪ ﺒﻌﻠو ﻝﻨﺎ ﻋﻠﻰ طرﻴﻘﻪ ﺒدرﺠﺘﻴن ﻓﻲ‬
‫رواﻴﺘﻨﺎ اﻝﺜﺎﻨﻴﺔ‪.‬‬
‫]‪/٧٥‬أ[‬
‫‪٨٥٨‬‬
‫اﻝﺜﺎﻝث ﻋﺸر ﻤن ﻤﻌﺠم اﻝﺸﻴﺨﺔ ﻤرﻴم‬
‫]‪/٧٥‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬

‫اﻝﻴﺎء اﻝﻤﺜﻨﺎة ﻤن ﺘﺤت‬
‫‪٨٦٠‬‬
‫ﻴﺤﻴﻰ ﺒن ﺜﺎﺒت ﺒن أﺤﻤد اﻝﻘرﺸﻲ‪...٨٥٩‬‬ ‫‪.٣٠٩‬‬
‫‪٨٦٢‬‬
‫ﻴﺤﻴﻰ ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم اﻝﺤﺴﻴﻨﻲ‪...٨٦١‬‬ ‫‪.٣١٠‬‬
‫أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم اﻝﺤﺴﻴﻨﻲ‪ ،‬وﻴوﺴف ﺒن ﻋﻤر ﺒن ﺤﺴﻴن اﻝﺨﺘﻨﻲ إﺠﺎزة ﻤﻨﻬﻤﺎ‪ ،‬ﻗﺎﻻ‪:‬‬
‫أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﻨﻲ ﺒن ﺴﻠﻴﻤﺎن ﺒن ﺒﻨﻴن ﺒن ﺨﻠف‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺒﺎﺌل ﻋﻨﺘر ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﻔﺘﺢ‪ ،‬أﺨﺒرﻨﺎ أﺒو‬
‫ﺼﺎدق ﻤرﺸد ﺒن ﻴﺤﻴﻰ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﻔﺎرﺴﻲ ﻗﺎل‪ :‬ﻗرئ ﻋﻠﻰ أﺒﻲ أﺤﻤد ﻋﺒد اﷲ ﺒن‬
‫ﺤدﺜك أﺒو اﻝﺤﺴﻴن‬ ‫ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن اﻝﻨﺎﺼﺢ اﻝﻤﻌروف ﺒﺎﺒن اﻝﻤﻔﺴر ﻓﻲ ﻤﻨزﻝﻪ ﺒﺎﻝﻤﻌﺎﻓر وأﻨﺎ ﺤﺎﻀر أﺴﻤﻊ ﻗﻴل ﻝﻪ ّ‬
‫اﻝز‪‬ﻤ ّﻲ اﻝﻤؤدب‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﻌﺎوﻴﺔ‪ ،‬ﻋن ﺠﻌﻔر ﺒن‬ ‫ﻤﺤﻤد ﺒن ﺤﺎﻤد ﺒن اﻝﺴري ﺨﺎل وﻝد اﻝﺴﻨﻲ‪ ،‬ﺤ ‪‬دﺜﻨﻲ ﻤﺤﻤد ﺒن ﺤﺎﺘم ‪‬‬
‫اﻹ ْﺴﻼَِم‪ :‬اْﻝ َﻜ ‪‬‬
‫ف‬ ‫َﺼ ِل ِ‬ ‫ﺒرﻗﺎن‪ ،‬ﻋن اﺒن أﺒﻲ ﻨﺸﺒﺔ‪ ،‬ﻋن أﻨس ﺒن ﻤﺎﻝك ﻗﺎل‪ :‬رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬ﺜَﻼَ ٌ ِ‬
‫ث ﻤ ْن أ ْ‬
‫َن ُﻴﻘَﺎﺘِ َل‬ ‫ِ ‪‬‬
‫ض ُﻤ ْﻨ ُذ َﺒ َﻌﺜَﻨﻲ اﻝﻠﻪُ ِإﻝَﻰ أ ْ‬ ‫ﺎل‪ :‬ﻻَ ِإﻝَ َﻪ ِإﻻ‪ ‬اﻝﻠ‪‬ﻪُ‪ ،‬ﻻَ ﻨُ َﻜﻔ‪‬رﻩُ ﺒِ َذ ْﻨ ٍب‪ ،‬وﻻَ ُﻨ ْﺨ ِرُﺠﻪُ ِﻤ َن ِ‬
‫اﻹ ْﺴﻼَِم ﺒِ َﻌ َﻤ ٍل‪َ ،‬وا ْﻝ ِﺠ َﻬ ُ‬
‫ﺎد َﻤﺎ ٍ‬ ‫َﻋ ‪‬ﻤ ْن ﻗَ َ‬
‫َ‬ ‫ُ‬
‫ﺎن ﺒِﺎﻷَ ْﻗ َد ِار ُﻜ‪‬ﻠ َﻬﺎ‪«.‬‬ ‫ﻴﻤ ُ‬ ‫ِ‬ ‫ٍِ‬ ‫ﻻ ﻴُ ْﺒ ِطﻠُﻪُ َﺠ ْوُر َﺠﺎﺌِ ٍر َو َ‬ ‫آﺨُر أُ ‪‬ﻤﺘِﻲ اﻝ ‪‬دﺠ َ‬ ‫ِ‬
‫ﻻ َﻋ ْد ُل َﻋﺎدل‪َ ،‬واﻹ َ‬ ‫‪‬ﺎل َ‬
‫‪٨٥٧‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .١٢٠١/٣‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن اﻝﺘرﻤذي ‪.٨٠/٤‬‬
‫‪٨٥٨‬‬
‫‪٨٥٩‬‬
‫ﻝم ﻨﻌﺜر ﻋﻠﻰ ﺘرﺠﻤﺔ ﻝﻪ ﻓﻴﻤﺎ ﺒﻴن أﻴدﻴﻨﺎ ﻤن ﻤﺼﺎدر‪ .‬ﻝﻜن ﻫﻨﺎك ﺘرﺠﻤﺔ ﻓﻲ اﻝدرر ﻝﻴﺤﻴﻰ ﺒن ﺜﺎﺒت ﺒن ﻴﺤﻴﻰ‪ .‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٤١٥/٤‬‬
‫)‪.(١١٤٤‬‬
‫‪٨٦٠‬‬
‫‪٨٦١‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١١٤٥) ٤١٥/٤‬ﻤﺎت ﺴﻨﺔ إﺤدى وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٦٢‬‬
‫‪223‬‬
‫‪٨٦٤‬‬
‫ﻫذا ﺤدﻴث‪...٨٦٣‬‬
‫]‪/٧٦‬أ[‬
‫‪٨٦٥‬‬
‫وﻝد ﻓﻲ ﺤﺎدي ﻋﺸر ﺸوال ﺴﻨﺔ‬ ‫ﻴﺤﻴﻰ ﺒن ﻓﻀل اﷲ ﺒن ﻤﺠﻠﻲ ﺒن دﻋﺠﺎن اﻝﻌدوي‪،‬‬ ‫‪.٣١١‬‬
‫ﺨﻤس وأرﺒﻌﻴن وﺴﺘﻤﺎﺌﺔ ﺒﺎﻝ َﻜَرك‪ ،‬وﺴﻤﻊ ﺒدﻤﺸق ﻤن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬وﻤﺤﻤود ﺒن ﻋﺒﻴد اﷲ اﻝرﻴﺤﺎﻨﻲ‪ ،‬وﺒﺎﻝﻤدﻴﻨﺔ ﻤن‬
‫أﺒﻲ ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻨﻌﻤﺔ‪ ،‬وﺒﺎﻝﻘﺎﻫرة ﻤن اﻝﻨﺠﻴب‪ ،‬وأﺠﺎز ﻝﻪ أﺤﻤد ﺒن ﻤﺴﻠﻤﺔ‪ ،‬وﻤﻜﻲ ﺒن ﻋﻼن‪ٕ ،‬واﺴﻤﺎﻋﻴل‬
‫وﺘرﻗﻰ ﻓﻲ اﻝﻤﻨﺎﺼب اﻝﻌﻠﻴﺔ‪َ ،‬وَوِﻝ َﻲ ﻜﺘﺎﺒﺔ اﻝﺴر ﻤﺤﻤد ﺒن ﺴؤﻴد‪ ،‬وﻜﺎن ﻤﻌ ّ‬
‫ظﻤﺎ‬ ‫ﺒن اﻝﻌراﻗﻲ‪ ،‬وﺨطﻴب ﻤردا ﻓﻲ آﺨرﻴن‪ّ ،‬‬
‫ﻋﻨد اﻝﺴﻠطﺎن‪ ،‬وأرﺒﺎب اﻝدوﻝﺔ‪ ،‬ﻗﻠﻴل اﻻﺠﺘﻤﺎع ﺒﺎﻝﻨﺎس‪ .‬ﺘوﻓﻲ ﻝﻴﻠﺔ ﺘﺎﺴﻊ ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ﺜﻤﺎن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻓﻀل اﷲ إﺠﺎزة‪ ،‬ﻋن أﺤﻤد ﺒن اﻝﻔرج‪ ،‬أﺨﺒرﻨﺎ ﻋﻠﻲ ﺒن اﻝﺤﺴن اﻝﺤﺎﻓظ‪ ،‬أﺨﺒرﻨﺎ إﺴﻤﺎﻋﻴل ﺒن أﺤﻤد ﺒن‬
‫ﻋﻤر اﻝﺴﻤرﻗﻨدي‪) ،‬ح( وأﻨﺒﺄﻨﺎ ﻴوﻨس ﺒن إﺒراﻫﻴم‪ ،‬ﻋن ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن‪ ،‬ﻋن اﻝﻤﺒﺎرك ﺒن اﻝﺤﺴن اﻝﺸﻬرزوري‪ ،‬ﻗﺎﻻ‪:‬‬
‫أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻨﻘور‪ ،‬ﻗﺎل اﻷول ﺴﻤﺎﻋﺎ‪ ،‬واﻝﺜﺎﻨﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ‬
‫ﺒن ﻤﺤﻤد اﻝﺒﻐوي‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﻷﻋﻠﻰ ﺒن ﺤﻤﺎد‪ ،‬ﺤ ‪‬دﺜﻨﺎ داود اﻝﻌطّﺎر‪ ،‬ﻋن اﺒن ﺠرﻴﺞ‪ ،‬ﻋن ﻋطﺎء‪ ،‬ﻋن أﺒﻲ ﻫرﻴرة ﻗﺎل‪:‬‬
‫وم‪«.‬‬ ‫ِ‬
‫طَر ا ْﻝ َﺤﺎﺠ ُم َوا ْﻝ َﻤ ْﺤ ُﺠ ُ‬
‫ﻗﺎل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم‪» :‬أَ ْﻓ َ‬
‫أﺨرﺠﻪ اﻝﻨﺴﺎﺌﻲ‪ ٨٦٦‬ﻋن أﺤﻤد ﺒن ﻋﻠﻲ ﻋن ﻋﺒد اﻷﻋﻠﻰ ﺒن ﺤﻤﺎد ﻓوﻗﻊ ﻝﻨﺎ ﺒدﻻ ﻋﺎﻝﻴﺎ ﺠدا‪.‬‬
‫‪٨٦٨‬‬ ‫‪٨٦٧‬‬
‫وﺴﻤﻊ ﻤن اﺒن‬ ‫وﻝد ﺴﻨﺔ إﺤدى وﺨﻤﺴﻴن وﺴﺘﻤﺎ)ﺌﺔ(‬ ‫ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﻌدوي‪،‬‬ ‫‪.٣١٢‬‬
‫ﻋﺒد اﻝداﺌم ﺼﺤﻴﺢ ﻤﺴﻠم ﺒﻔوت‪ ،‬وﺤ ‪‬دث‪ .‬ﺘوﻓﻲ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﺴﻜﺎﻜري إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻠﻲ اﻝﺤراﻨﻲ‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻤﺤﻤد ﺒن اﻝﻔﻀل‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝﻐﺎﻓر ﺒن ﻤﺤﻤد‪ ،‬أﺨﺒرﻨﺎ ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺒراﻫﻴم ﺒن ﺴﻔﻴﺎن‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺴﻠم ﺒن‬
‫اﻝﺤﺠﺎج‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻋﺒد اﷲ ﺒن ﻤﺴﻠﻤﺔ ﺒن ﻗﻌﻨب‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﻓﻠﺢ ﻴﻌﻨﻲ اﺒن ﺤﻤﻴد‪ ،‬ﻋن اﻝﻘﺎﺴم‪ ،‬ﻋن ﻋﺎﺌﺸﺔ أﻨﻬﺎ ﻗﺎﻝت‪ْ :‬‬
‫اﺴﺘَْﺄ َذَﻨ ْ‬
‫ت‬
‫ط ًﺔ‪ ،‬ﻴﻘُو ُل ا ْﻝ َﻘ ِ‬ ‫ط َﻤ ِﺔ اﻝﻨ‪ِ ‬‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﻝَْﻴﻠَﺔَ اْﻝ ُﻤ ْزَدِﻝ َﻔ ِﺔ ﺘَ ْدﻓَﻊُ ﻗَْﺒﻠَﻪُ َوﻗَْﺒ َل َﺤ ْ‬ ‫ﺴوَدةُ رﺴ َ ‪ِ ‬‬
‫ﺎﺴ ُم‬ ‫اﻤَأرَةً ﺜَﺒِ َ َ‬
‫ت ْ‬‫ﺎس‪َ ،‬و َﻜ َﺎﻨ ْ‬ ‫ول اﻝﻠﻪ َ‬ ‫َْ َ ُ‬
‫‪٨٦٣‬‬
‫اﻨظر‪ :‬ﺴﻨن أﺒﻲ داود ‪١٨/٣‬؛ اﻝﺒﻴﻬﻘﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى ‪ .٢٦٢/٩‬واﻝﺤدﻴث ﻀﻌﻔﻪ اﻷﻝﺒﺎﻨﻲ‪ ،‬اﻨظر ﺼﺤﻴﺢ وﻀﻌﻴف ﺴﻨن أﺒﻲ داود ‪.٣٢/٦‬‬
‫‪٨٦٤‬‬
‫‪٨٦٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٧٥) ٤٢٥-٤٢٤/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٠٦-٣٠٥/٢‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٢١٧-٢١٦/١‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٥٧٦-٥٧١/٥‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪٢١٣/١٤‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١١٠/٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٤٩٦-٤٨٩‬؛‬
‫اﻝﻜﺘﺎﻨﻲ‪ ،‬ﻓﻬرس اﻝﻔﻬﺎرس ‪.٦٤٥/٢‬‬
‫‪٨٦٦‬‬
‫اﻝﻨﺴﺎﺌﻲ‪ ،‬اﻝﺴﻨن اﻝﻜﺒرى‪ .٢٢٦/٢ ،‬اﻨظر ﻜذﻝك ﻤن وﺠوﻩ ﻤﺨﺘﻠﻔﺔ‪ :‬ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪٣٣/٣‬؛ ﺴﻨن اﺒن ﻤﺎﺠﺔ ‪٥٣٧/١‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن‬
‫‪٣٠٤/٨‬؛ ﺴﻨن أﺒﻲ داود ‪٧٢١/١‬؛ ﻤﺴﻨد أﺤﻤد ‪٣٧٣/١٤‬؛ ﺴﻨن اﻝﺘرﻤذي ‪.١٣٥/٣‬‬
‫‪ ٨٦٧‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٨٤) ٤٢٨/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٠٨/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر‪.٥٥٧/٥‬‬
‫‪ ) ٨٦٨‬طت ن ا ل‪.‬‬
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‫ِِ‬ ‫ت َﻗ ْﺒ َل َد ْﻓ ِﻌ ِﺔ اﻝ ‪‬ﻨ ِ‬
‫طﺔُ اﻝﺜ‪ِ‬ﻘﻴَﻠﺔُ‪َ ،‬ﻗﺎَﻝت َﻓﺄ َِذ َن‬
‫َواﻝﺜ‪‬ﺒِ َ‬
‫اﺴﺘَْﺄ َذ ْﻨ ُ‬
‫ت‬ ‫ون ْ‬ ‫َﺼ َﺒ ْﺤ َﻨﺎ ﻓَ َد َﻓ ْﻌَﻨﺎ ﺒِ َد ْﻓﻌﻪ‪َ ،‬وَﻷ ْ‬
‫َن أَ ُﻜ َ‬ ‫ﺎس‪َ ،‬و َﺤ َﺒ َﺴ َﻨﺎ َﺤﺘ‪‬ﻰ أ ْ‬ ‫َﻝ َﻬﺎ َﻓ َﺨَرَﺠ ْ‬
‫ب ِإَﻝ ‪‬ﻲ ِﻤ ْن َﻤ ْﻔُرو ٍح ﺒِ ِﻪ‪.‬‬ ‫ِِ‬
‫ون أ َْد َﻓ ُﻊ ﺒِِﺈ ْذﻨﻪ أ َ‬
‫َﺤ ‪‬‬ ‫اﺴﺘَْﺄ َذ َﻨ ْﺘﻪُ َﺴ ْوَدةُ َﻓﺄَ ُﻜ َ‬
‫‪‬‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋَﻠ ْﻴ ِﻪ‬
‫َو َﺴﻠ َم َﻜ َﻤﺎ ْ‬
‫رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ َ‬ ‫َُ‬
‫‪٨٦٩‬‬
‫أﺨرﺠﻪ اﻝﺒﺨﺎري ﻋن أﺒﻲ ﻨﻌﻴم ﻋن أﻓﻠﺢ ﺒﻪ‪.‬‬
‫‪٨٧١‬‬
‫ﻴﺤﻴﻰ ﺒن ﻴوﺴف ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﺘوح اﻝﻤﺼري‪...٨٧٠‬‬ ‫‪.٣١٣‬‬
‫ﺘوﻓﻲ ﻓﻲ ﻴوم اﻝﺴﺒت ﺴﺎﺒﻊ ﺠﻤﺎدى اﻵﺨرة ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫]‪/٧٦‬ب[ أﺨﺒرﻨﺎ ﻴﺤﻴﻰ ﺒن ﻴوﺴف ﺒن أﺒﻲ اﻝﻔﺘوح اﻝﻤﻘدﺴﻲ ﺜم اﻝﻤﺼري إﺠﺎزة‪ ،‬ﻋن ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ اﻝﻠﺨﻤﻲ‪) ،‬ح(‬
‫وأﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺒﻲ طﺎﻝب‪ ،‬ﻋن ﻨﺼر اﷲ ﺒن ﻋﺒد اﻝرزاق‪ ،‬وﻋﺒد اﻝﻌزﻴز ﺒن دﻝف وﻏﻴرﻫﻤﺎ‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﺘﻨﺎ ﺸﻬدة ﺒﻨت‬
‫أﺤﻤد ﺒن ﻋﻤر‪ ،‬أﺨﺒرﻨﺎ ﻤﻨﺼور ﺒن اﻝﺤﺴﻴن ﺒن ﻫرﻴﺴﺔ‪ ،‬أﺨﺒرﻨﺎ اﻝﺤﺎﻓظ أﺒو ﺒﻜر أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻏﺎﻝب‪ ،‬أﺨﺒرﻨﺎ‬
‫اﻝﺤﺎﻓظ أﺒو ﺒﻜر أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل اﻹﺴﻤﺎﻋﻴﻠﻲ‪ ،‬أﺨﺒرﻨﻲ اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ اﻝﺨرﻗﻲ ﻓﻲ ﺒﺎب اﻝطﺎق ﺒﺒﻐداد‬
‫ﻤن ﺸﻴوخ أﺼﺤﺎب أﺤﻤد‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﻤﻨذر ﺒن اﻝوﻝﻴد ﺒن اﻝﺠﺎرودي‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺒﻲ ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن أﺒﻲ ﺠﻌﻔر‪ ،‬ﺤ ‪‬دﺜﻨﺎ ﻤﺤﻤد‬
‫ﺎﻤﺎ‬ ‫ِ‬ ‫ِ‬ ‫ِ ‪ِ ‬‬ ‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ِإ َذا ﻗَ َ‬ ‫‪ِ‬‬
‫ﺎل‪َ » :‬ﺴﻤ َﻊ اﻝﻠﻪُ ﻝ َﻤ ْن َﺤﻤ َدﻩُ« ﻝَ ْم َﻨَز ْل ﻗَﻴ ً‬ ‫ﺎن َر ُﺴو ُل اﻝﻠﻪ َ‬ ‫ﻴﻌﻨﻲ اﺒن ﺤﺠﺎدة ﻋن اﻝﺒراء ﻗﺎل‪َ :‬ﻜ َ‬
‫اﻝرْﺤﻤ ِن ْﺒن أَﺒِﻲ ﻝَْﻴﻠَﻰ‪ ،‬ﻋ ِن ا ْﻝﺒر ِ‬ ‫ِِ‬ ‫ت ﻗَ ْوﻝَﻪُ ِﻝْﻠ َﺤ َﻜِم‪ ،‬ﻓَﻘَ َ‬ ‫َﺤﺘ‪‬ﻰ ﺘَﻘَ َﻊ َﺠ ْﺒ َﻬﺘُﻪُ إِﻝَﻰ ْاﻷ َْر ِ‬
‫اء‪.‬‬ ‫َ ََ‬ ‫ﺎل‪ :‬ﺤ ‪‬دﺜَﻨ ْﻴﻪ َﻋ ْﺒ ُد ‪ُ َ ‬‬ ‫ض‪ .‬ﻓَ َذ َﻜْر ُ‬
‫‪٨٧٣‬‬ ‫‪٨٧٢‬‬
‫ﻤن ﺤدﻴث اﻝﺤﻜم‪.‬‬ ‫وأﺒو داود‬ ‫رواﻩ ﻤﺴﻠم‬
‫ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن إﺒراﻫﻴم اﻝﻌﺎﻤﻠﻲ أﺒو ﻤﺤﻤد وأﺒو‬ ‫‪.٣١٤‬‬
‫‪٨٧٤‬‬
‫ﺴﻤﻊ ﻤن اﺒن ﻋﺒد اﻝداﺌم ﺠزء اﺒن ﻋرﻓﺔ وﻏﻴرﻩ‪ ،‬وﺴﻤﻊ ﻤن اﺒن أﺒﻲ اﻝﻴﺴر‪،‬‬ ‫ﻋواﻨﺔ اﻝدﻤﺸﻘﻲ ﺸرف اﻝدﻴن اﻝﻜﻔﺘﻲ‪،‬‬
‫واﺒن اﻝﻨﺸﺒﻲ‪ ،‬واﻝﻤﺠد اﺒن ﻋﺴﺎﻜر وﻏﻴرﻫم‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺒﻊ وﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻜﺘب ﺒﺨطﻪ ﻤرة ﺴﻨﺔ أرﺒﻊ وﻤرة ﺴﻨﺔ‬
‫اﺜﻨﺘﻴن‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻤن ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺴﺒﻊ وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫أﺨﺒرﻨﺎ ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم اﻝﻌﺎﻤﻠﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن ﻜﻠﻴب‪ ،‬أﺨﺒرﻨﺎ‬
‫ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺒﻨﺎن‪) ،‬ح( وﻗرئ ﻋﻠﻰ ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼوﻓﻲ وأﻨﺎ أﺴﻤﻊ‪ ،‬أﺨﺒرﻨﺎ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﻜﻲ‪،‬‬
‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد اﻝﺤﺎﻓظ أﺒو طﺎﻫر اﻝﺴ‪‬ﻠﻔﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻋﻠﻲ ﺒن اﻝﺤﺴﻴن اﻝرﺒﻌﻲ ﻓﻲ آﺨرﻴن‬
‫ﺒﺒﻐداد‪ ،‬ﻗﺎﻝوا‪ :‬أﺨﺒرﻨﺎ أﺒو اﻝﺤﺴن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻤﺨﻠد‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻋﻠﻲ إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد‬
‫ﺒن ﻋﻴﺎش‪ ،‬ﻋن ﻤوﺴﻰ ﺒن ﻋﻘﺒﺔ‪ ،‬وﻋﺒﻴد اﷲ ﺒن ﻋﻤر‪،‬‬ ‫ﺒن إﺴﻤﺎﻋﻴل اﻝﺼﻔّﺎر‪ ،‬ﺤ ‪‬دﺜﻨﺎ اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬ﺤ ‪‬دﺜﻨﺎ إﺴﻤﺎﻋﻴل‬
‫‪‬ﺎم اﻝﺘ‪ْ ‬ﺸ ِرﻴ ِ‬ ‫ِﻓﻲ ا ْﻝﺠﻤ ِ‬ ‫ﺼ ‪‬ل‬ ‫ﻋن ﻨﺎﻓﻊ‪ ،‬ﻋن اﺒن ﻋﻤر أَﻨﻪ َﻜ ِ‬
‫ق‪.‬‬ ‫ﺎﻋﺔ ﻝَ ْم ﻴُ َﻜﺒْ‪‬ر أَﻴ َ‬
‫ََ َ‬ ‫ﺎن ﻓﻲ أَﻴ‪‬ﺎم اﻝﺘ‪ْ ‬ﺸ ِرﻴق إِ َذا ﻝَ ْم ﻴٌ َ‬
‫َ‬
‫‪٨٧٥‬‬
‫ﻫذا ﻤوﻗوف وﻓﻲ إﺴﻨﺎدﻩ ﻨظر‪.‬‬
‫‪٨٦٩‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪ .١٦٥/٢‬اﻨظر ﻜذﻝك‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٩٣٩/٢‬‬
‫‪٨٧٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١١٩٥) ٤٣١/٤٣٠/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪١٥٧-١٥٦/١‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣١٠/٢‬؛‬
‫اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٥٧٩/٥‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪٥٠٤-٤٩٦‬؛‬
‫‪٨٧١‬‬
‫‪٨٧٢‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪.٣٤٥/١‬‬
‫‪٨٧٣‬‬
‫ﺴﻨن أﺒﻲ داود ‪.٢٢٥/١‬‬
‫‪٨٧٤‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٠٢) ٤٣٣/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.١٦٠-١٥٨/١‬‬
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‫‪٨٧٦‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‬ ‫ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن ﻋوض اﻝﺤرﻴري اﻝﺸﻴﺦ ﺸرف اﻝدﻴن‪،‬‬ ‫‪.٣١٥‬‬
‫أﺒداﻝﻪ‪ ،‬وﺠزء اﻝﺤﺴن ﺒن ﻋرﻓﺔ‪ ،‬وﻤن ﻤﻌﺠﻤﻪ ﺒﺎﻹﺠﺎزة ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري‪ ،‬وﺴﻤﻊ أﻴﻀﺎ اﻝﻘﺎﻀﻲ ﺸﻤس اﻝدﻴن اﺒن‬
‫اﻝﻌﻤﺎد‪ ،‬وأﺒﻲ ﺒﻜر ﺒن اﻝﻘﺴطﻼﻨﻲ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺤدود اﻝﺴﺘﻴن واﻝﺴﺘﻤﺎﺌﺔ‪ ،‬ﺘوﻓﻲ ﻓﻲ ﺜﺎﻤن رﺠب ﺴﻨﺔ أرﺒﻊ وﺜﻼﺜﻴن‬
‫]‪/٧٧‬أ[‬
‫‪٨٧٨‬‬ ‫‪٨٧٧‬‬
‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب‪...‬‬ ‫ﻴوﺴف ﺒن أﺤﻤد ﺒن ﻋﺒﻴد اﷲ ﺒن ﺠﺒرﻴل اﻝﻤوﻗﻊ‪،‬‬ ‫‪.٣١٦‬‬
‫‪٨٧٩‬‬
‫ﻤوﻝدﻩ ﺴﻨﺔ ﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ راﺒﻊ ﻋﺸر ذي اﻝﺤﺠﺔ ﺴﻨﺔ إﺤدى وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫‪٨٨١‬‬
‫اﻝﻤزي‪...٨٨٠‬‬
‫ﻴوﺴف ﺒن اﻝزﻜﻲ ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ّ‬ ‫‪.٣١٧‬‬
‫‪٨٨٤‬‬
‫اﻝﺨﺘﻨﻲ‪...٨٨٣‬‬
‫ُ‬
‫‪٨٨٢‬‬
‫ﻴوﺴف ﺒن ﻋﻤر ﺒن ﺤﺴﻴن ﺒن‪...‬‬ ‫‪.٣١٨‬‬
‫‪٨٨٥‬‬
‫ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺴﺒط اﻝﺘﻘﻲ ﺒن أﺒﻲ اﻝﻴﺴر‪.‬‬ ‫‪.٣١٩‬‬
‫‪٨٧٥‬‬
‫اﻨظر اﻝطﺒراﻨﻲ‪ ،‬اﻝﻤﻌﺠم اﻝﻜﺒﻴر ‪.٤١١/١٠‬‬
‫‪٨٧٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢١٥) ٤٣٦/٤‬؛ اﻝﺴﺒﻜﻲ‪ ،‬ﻤﻌﺠم اﻝﺸﻴوخ ‪ .٥٠٦-٥٠٤‬ورد اﺴﻤﻪ ﻓﻲ اﻝﻤﺼﺎدر "ﻴﻌﻘوب ﺒن‬
‫ﻴوﺴف" وﻝﻴس اﺒن إﺴﺤﺎق‪.‬‬
‫‪٨٧٧‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٣٦) ٤٤٧/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٣٨٥-٣٨٤/١‬‬
‫‪٨٧٨‬‬
‫‪٨٧٩‬‬
‫‪٨٨٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٢٦١) ٤٦١-٤٥٧/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٢٥-٣٢٢/٢‬؛ اﺒن اﻝﻌﻤﺎد‪ ،‬ﺸذرات اﻝذﻫب‬
‫‪١٣٧-١٣٦/٦‬؛ اﺒن ﻜﺜﻴر‪ ،‬اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ ‪١٠١/١٤‬؛ اﻝذﻫﺒﻲ‪ ،‬اﻝﻌﺒر ‪١٢٧-١٢٦/٤‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٥٧-٦٤٤/٥‬؛ اﻝﺼﻔدي‪،‬‬
‫اﻝواﻓﻲ ﺒﺎﻝوﻓﻴﺎت ‪١٠٩-١٠٦/٢٩‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪٣٩٧-٣٩٥/١‬؛ اﻝوادي آﺸﻲ‪ ،‬اﻝﺒرﻨﺎﻤﺞ ‪٩٣-٩٢‬؛ اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪٢٣٦/٨‬؛ ﻜﺤﺎﻝﺔ‪،‬‬
‫ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ‪٣٠٨/١٣‬؛ اﻝﻜﺘﺎﻨﻲ‪ ،‬ﻓﻬرس اﻝﻔﻬﺎرس ‪ .١٥٦-١٥٥/١‬ﻤﺎت ﺒﻴن اﻝظﻬر واﻝﻌﺼر ﻤن ﻴوم اﻝﺴﺒت ﺜﺎﻨﻲ ﻋﺸر ﺼﻔر ﺴﻨﺔ اﺜﻨﺘﻴن‬
‫‪٨٨١‬‬
‫‪٨٨٢‬‬
‫‪٨٨٣‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪٤٦٧-٤٦٦/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪ .٣٢٦/٢‬ﺠﺎء ﻓﻲ اﻝدرر‪ :‬ﻤﺎت ﻓﻲ ﻨﺼف ﺼﻔر ﺴﻨﺔ إﺤدى‬
‫وﺜﻼﺜﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪ ،‬وﻓﻲ ذﻴل اﻝﺘﻘﻴﻴد‪ :‬ﺴﻨﺔ اﺜﻨﺘﻴن وﺜﻼﺜﻴن‪.‬‬
‫‪٨٨٤‬‬
‫‪٨٨٥‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١٢٨٦) ٤٦٨/٤‬ﺠﺎء ﻓﻲ اﻝدرر "وﻤﺎت ﺒﺄذرﻋﺎت ﻓﻲ ذي اﻝﺤﺠﺔ ﺴﻨﺔ ﺴﺒﻊ وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪".‬‬
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‫ﺴﻤﻊ ﻤن اﻝﻨﺠﻴب واﺒن‬ ‫ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن ﻨﺼر ﺒن ﻗﺎﺴم أو أﺒﻲ اﻝﻘﺎﺴم اﻝﻤﻌدﻨﻲ اﻝﺤﻨﺒﻠﻲ ﺠﻤﺎل اﻝدﻴن‪،‬‬ ‫‪.٣٢٠‬‬
‫ﻋﻼق وﻏﻴرﻫﻤﺎ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﻓﻲ ﺸﻌﺒﺎن ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ أو ﺴﻨﺔ إﺤدى‪ ،‬واﻝﻤﻌدﻨﻲ ﻨﺴﺒﺔ إﻝﻰ اﻝﻤﻌدن ﺒﻴن‬
‫‪٨٨٧‬‬
‫ﻋﺒﺎدان وأﺴﻌرد‪ .‬ﺘوﻓﻲ ﻓﻲ ﻨﺼف ﺼﻔر ﺴﻨﺔ ﺨﻤﺴﻴن وأرﺒﻌﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٧٧‬ب[‬
‫‪٨٨٩‬‬ ‫‪٨٨٨‬‬
‫‪...‬‬ ‫ﻴوﺴف ﺒن اﻝﻤظﻔر ﺒن أﺤﻤد اﻝﺤراﻨﻲ‬ ‫‪.٣٢١‬‬
‫‪٨٩٠‬‬
‫ﺴﻤﻊ ﻤن اﻝﻌز اﻝﺤراﻨﻲ‬ ‫ﻴوﺴف ﺒن ﻫﺎرون ﺒن أﺴﻌد اﻝﻘﺎﻴﺎﺘﻲ اﻝﻤﺼري ﺠﻼل اﻝدﻴن‪،‬‬ ‫‪.٣٢٢‬‬
‫اﻝﻤزة ﻨﺴﺨﺔ ﻜﺎﻤل ﺒن طﻠﺤﺔ‪ ،‬وﻤن أﺒﻲ ﺒﻜر اﻷﻨﻤﺎطﻲ وﻏﻴرﻫم‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ‬
‫اﻝﺜﺎﻨﻲ واﻝﺜﺎﻝث ﻤن ﻤﺸﻴﺨﺘﻪ‪ ،‬وﻤن ﺨطﻴب ّ‬
‫‪٨٩١‬‬
‫ﻓﻲ رﺒﻴﻊ اﻵﺨر ﺴﻨﺔ ﺴت وﺴﺘﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﺘوﻓﻲ ﺜﺎﻤن ﻋﺸر ﺸﻌﺒﺎن ﺴﻨﺔ ﺜﻼث وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪...‬‬
‫]‪/٧٨‬أ[‬
‫‪٨٩٢‬‬
‫ﺘﻘدم‬
‫اﻝدﺒوﺴﻲ‪ّ ،‬‬
‫ﻴوﻨس ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻘوي ّ‬ ‫‪.٣٢٣‬‬
‫‪٨٩٤‬‬ ‫‪٨٩٣‬‬
‫ﺴﻤﻊ ﻤن‬ ‫أﺒو اﻝﻨون ﺒدر اﻝدﻴن اﻝدﻻل‪،‬‬ ‫ﻴوﻨس ﺒن ﻤﺤﻤد ﺒن ﻴوﻨس اﻝﻘﺼﺎر اﻝﺤرﻴري‬ ‫‪.٣٢٤‬‬
‫اﻝﻨﺠﻴب اﻝﺜﺎﻝث ﻤن ﻤﺸﻴﺨﺘﻪ اﻝﺼﻐرى‪ ،‬واﻝﺴﺎدس واﻝﻌﺎﺸر واﻝﺤﺎدي ﻋﺸر ﻤن ﻤواﻓﻘﺎﺘﻪ‪ ،‬وﺴﻤﻊ أﻴﻀﺎ ﻤن أﺒﻲ ﺒﻜر ﺒن‬
‫اﻝﻌﻤﺎد ﻤﺼﺎﻓﺤﺎﺘﻪ‪ ،‬وﺤ ‪‬دث‪ .‬ﻤوﻝدﻩ ﺴﻨﺔ ﺨﻤﺴﻴن وﺴﺘﻤﺎﺌﺔ‪ ،‬وﻤﺎت ﻓﻲ ﺜﺎﻨﻲ ﻋﺸر ﺠﻤﺎدى اﻵﺨرة ﻤن ﺴﻨﺔ ﺘﺴﻊ وﺜﻼﺜﻴن‬
‫أﺨﺒرﻨﺎ ﻴوﻨس ﺒن ﻤﺤﻤد اﻝﻘﺼﺎر إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔرج ﺒن اﻝﺼﻴﻘل‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻘﺎﺴم ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺴن ﺒن اﻝﻤظﻔر‬
‫ﺒن اﻝﺤﺴن ﺒن اﻝﻤظﻔر ﺒن اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻴزﻴد اﻝﻬﻤذاﻨﻲ اﻝﻤﻌروف ﺒﺎﺒن اﻝﺴﺒط‪ ،‬أﺨﺒرﻨﺎ أﺒﻲ‪ ،‬أﺨﺒرﻨﺎ أﺒو ﻤﺤﻤد‬
‫اﻝﺤﺴن ﺒن ﻋﻠﻲ اﻝﺠوﻫري‪ ،‬أﺨﺒرﻨﺎ أﺒو اﻝﻔﻀل ﻋﺒﻴد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن اﻝزﻫري‪ ،‬أﺨﺒرﻨﺎ أﺤﻤد ﻫو اﺒن ﻋﺒد اﷲ ﺒن‬
‫‪٨٨٦‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٣٠٨) ٤٧٦/٤‬؛ اﻝﻔﺎﺴﻲ‪ ،‬ذﻴل اﻝﺘﻘﻴﻴد ‪٣٣١/٢‬؛ اﻝﺼﻔدي‪ ،‬أﻋﻴﺎن اﻝﻌﺼر ‪٦٦٨/٥‬؛ اﺒن راﻓﻊ‪،‬‬
‫اﻝوﻓﻴﺎت ‪.٤٨٢-٤٨١/١‬‬
‫‪٨٨٧‬‬
‫‪٨٨٨‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪ .(١٣١٢) ٤٧٧/٤‬ﺘوﻓﻲ ﻓﻲ ﺸوال ﺴﻨﺔ ﺜﻤﺎن وﻋﺸرﻴن وﺴﺒﻊ ﻤﺎﺌﺔ‪.‬‬
‫‪٨٨٩‬‬
‫‪٨٩٠‬‬
‫ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪.(١٣١٩) ٤٨٠-٤٧٩/٤‬‬
‫‪ّ ٨٩١‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬
‫‪ ٨٩٢‬اﻨظر ﺘرﺠﻤﺔ رﻗم ‪.٣‬‬
‫در ر< ‪ 1‬ا را و س ا ر ري‪.‬‬ ‫‪ ٨٩٣‬ا)م ‪ C‬ر روء ;&= ر)م (& ' ا ر ري‪ ،‬و (ن < ء @‬
‫‪ ٨٩٤‬ﺘرﺠﻤﺘﻪ ﻓﻲ‪ :‬اﺒن ﺤﺠر‪ ،‬اﻝدرر اﻝﻜﺎﻤﻨﺔ ‪(١٣٤٠) ٤٨٨/٤‬؛ اﺒن راﻓﻊ‪ ،‬اﻝوﻓﻴﺎت ‪.٢٦٦/١‬‬
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‫ﺴﺎﺒور‪،‬ﺤ ‪‬دﺜﻨﺎ ﺴﻔﻴﺎن ﻫو اﺒن وﻜﻴﻊ ﺒن اﻝﺠراح‪ ،‬ﺤ ‪‬دﺜﻨﺎ أﺴﺒﺎط ﺒن ﻤﺤﻤد اﻝﻘرﺸﻲ‪ ،‬ﻋن اﺒن ﻗﻴس‪ ،‬ﻋن اﻝﺤﻜم‪ ،‬ﻋن ﻋﺒد‬
‫‪‬ﺢ اﻝﻠ‪َ ‬ﻪ‬ ‫ِ‬
‫ﻴب َﻗﺎﺌﻠُﻬُ ‪‬ن ُﻴ َﺴﺒ ُ‬
‫ﺎت َ ِ‬
‫ﻻ َﻴﺨ ُ‬ ‫اﻝرﺤﻤن ﺒن أﺒﻲ ﻝﻴﻠﻰ‪ ،‬ﻋن ﻜﻌب ﺒن ُﻋ ْﺠرة‪ ،‬ﻋن اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻗﺎل‪ُ » :‬ﻤ َﻌﻘ‪َ‬ﺒ ٌ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ﻴن‪«.‬‬
‫ﻴن َوُﻴ َﻜﺒ ُ‪‬رﻩُ أ َْرَﺒ ًﻌﺎ َوﺜَﻼَﺜ َ‬
‫ﻴن َوَﻴ ْﺤ َﻤ ُدﻩُ ﺜَﻼَﺜًﺎ َوﺜَﻼَﺜ َ‬ ‫ﻓﻰ ُد ُﺒ ِر ُﻜ ‪‬ل َ‬
‫ﺼﻼَة ﺜَﻼَﺜًﺎ َوﺜَﻼَﺜ َ‬
‫‪٨٩٥‬‬
‫ﻤن ﻫذا اﻝوﺠﻪ‪.‬‬ ‫رواﻩ ﻤﺴﻠم‬
‫‪٨٩٦‬‬
‫آﺨر اﻝﻤﻌﺠم واﻝﺤﻤد ﷲ ﻜﺜﻴ ار‪.‬‬
‫‪٨٩٥‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪ .٤١٨/١‬اﻨظر ﻜذﻝك‪ :‬ﺴﻨن اﻝﺘرﻤذي ‪٤٧٩/٥‬؛ ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪٧٥/٣‬؛ ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ‪.٣٦٣/٥‬‬
‫‪٨٩٦‬‬
‫ﻤﺨرﺠﻪ ﻓﻲ ﺸﻬر رﻤﻀﺎن ﺴﻨﺔ ‪ ٨٠٣‬واﺒﺘداﻩ ﻓﻲ اﻝﺸﻬر‬ ‫ﻤﺨرﺠﻪ رﺤﻤﻪ اﷲ ﺘﻌﺎﻝﻲ ﻓرغ ﻤن ﺘﺴوﻴدﻩ ّ‬
‫ﺠﺎء ﻓﻲ ﻨﻬﺎﻴﺔ اﻝﻤﻌﺠم ﻤﺎ ﻨﺼﻪ‪ :‬ﻗﺎل ّ‬
‫اﻝﻤذﻜور وﺒﻴض ﺴﺒطﻪ ﻫذﻩ اﻝﻨﺴﺨﺔ ﻓﻲ ﺸﻬر رﺒﻴﻊ اﻷول ﺴﻨﺔ ‪ ٨٧٢‬اﻝﺤﻤد ﷲ أوﻻ وأﺨ ار وظﺎﻫ ار وﺒﺎطﻨﺎ وﺴ ار وﻋﻼﻨﻴﺔ اﻝﻠﻬم ﺼﻠﻰ وﺴﻠم ﻋﻠﻰ‬
‫ﻤﺨرﺠﻪ‬
‫ﺨﻴر ﺨﻠﻘك ﻤﺤﻤد وآﻝﻪ وﺼﺤﺒﻪ واﻝﺘﺎﺒﻌﻴن‪ .‬ﻫـ ﻜﻤﺎ ﺠﺎء ﻜذﻝك ﻓﻲ ﻫﺎﻤش أﺴﻔل اﻝﺼﻔﺤﺔ ﻤﺎ ﻨﺼﻪ‪ :‬اﻝﺤﻤد ﷲ اﺴﺘﻔﺎد ﻤﻨﻪ ﻤﺘرﺤﻤﺎ ﻋﻠﻰ ّ‬
‫ﺸﻴﺨﻨﺎ ﺸﻴﺦ اﻹﺴﻼم أﺒﻲ اﻝﻔﻀل ﺒﺎﻝﻤﻐﻔرة واﻝرﻀوان وداﻋﻴﺎ ﻝﻤﺎﻝﻜﻪ ﻤﺒﻴﻀﻪ ﺒطول اﻝﻌﻤر‪ ...‬اﻝزﻤﺎن وﻜﺘب ﻋﺒدﻩ ﻤﺤﻤد أﺒو ﺒﻜر ﺒن ﻋﻤر‬
‫اﻝﻨﺼﻴﺒﻲ اﻝﺤﻠﺒﻲ ﻨزﻴل اﻝﻘﺎﻫرة اﻝﺸﺎﻓﻌﻲ ﻜﺎن اﷲ ﻝﻪ آﻤﻴن‪ .‬ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﻫو ﻫو ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ ﺒﻜر ﺒن‬
‫ﻤﺤﻤد‪ ،‬أﺒو ﺒﻜر‪ ،‬ﺠﻼل اﻝدﻴن‪ ،‬اﺒن اﻝﻨﺼﻴﺒﻲ )‪ .(١٥١٠/٩١٦ -١٤٤٧/٨٥١‬اﻝزرﻜﻠﻲ‪ ،‬اﻷﻋﻼم ‪.٣١٥/٦‬‬
‫‪228‬‬
‫‪Appendices in Arabic‬‬
‫ﻓﻬرس اﻷﺤﺎدﻴث وﻤروﻴﺎت اﻝﺼﺤﺎﺒﺔ‬
‫ﻴﺒﺔُ؟ ‪162 ..................................................................................................................................‬‬ ‫ِ‬

‫ون َﻤﺎ اْﻝﻐ َ‬
‫أَﺘَ ْد ُر َ‬
‫ﺎن ﺒِ ِﻪ‪119 .... ................................................................................................ .‬‬ ‫ِِ ِ‬ ‫ِ‬
‫ا ْﺤﺘَ َﺠ َم اﻝﻨﺒﻲ َﻋﻠَ ْﻰ ظَ ْﻬ ِر ﻗَ َدﻤﻪ ﻝ َو َﺠ ٍﻊ َﻜ َ‬
‫ر ‪110 ....................................................................................................................‬‬
‫‪‬ت‪ ،‬ﻓَﻘُوﻝُوا َﺨ ْﻴ ًا‬ ‫إِ َذا َﺤ َ‬
‫ﻀ ْرﺘُُم اْﻝ َﻤﻴ َ‬
‫اء َﻓﻘُوﻝُوا ِﻤ ْﺜ َل َﻤﺎ َﻴﻘُو ُل اْﻝ ُﻤ َؤ‪‬ذ ُن‪132 ................................................................................................... .‬‬ ‫إِ َذا َﺴ ِﻤ ْﻌﺘُُم اﻝﻨ َ‬
‫‪‬د َ‬
‫ِ‬ ‫ﻼ ِة َﻓِﺈ ‪‬ن اﻝر ْ‬
‫‪‬ﺤ َﻤﺔَ ﺘَُوا ِﺠﻬُﻪُ َﻓ َﻼ َﻴ ْﻤﺴ ْك اْﻝ َﺤ َ‬
‫ﺼﻰ‪129 ............................................................................‬‬ ‫ﺼَ‬‫َﺤ ُد ُﻜ ْم إَِﻝﻰ اﻝ ‪‬‬
‫ﺎم أ َ‬ ‫ِ‬
‫إ َذا َﻗ َ‬
‫ﺎﻋ ِﺔ َﻝ ْم ُﻴ َﻜﺒ ْ‪‬ر أَﻴ‪‬ﺎم اﻝﺘ‪ْ ‬ﺸ ِرﻴ ِ‬
‫ق‪225 ................................................................................................ .‬‬ ‫ِ‬
‫ﺼ ‪‬ل ﻓﻲ اْﻝ َﺠ َﻤ َ‬
‫إ َذا ﻝَ ْم ٌﻴ َ‬
‫َ‬
‫ف َﻴ ْﻔ َﻌ ُل؟ ‪141 ..............................................................................‬‬
‫وﻨﻪُ؟ أ َْم َﻜ ْﻴ َ‬ ‫َرَْﻴت رﺠ ًﻼ وﺠ َد ﻤﻊ ِ ِ‬
‫اﻤ َأَرﺘﻪ َر ُﺠ ًﻼ أََﻴ ْﻘﺘُﻠُﻪُ َﻓﺘَ ْﻘﺘُﻠُ َ‬
‫أ َأ َ َ ُ َ َ َ َ ْ‬
‫ط َﻤ ِﺔ اﻝ‪‬ﻨ ِ‬
‫ﺎس ‪224 ...............................................‬‬ ‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م ﻝَْﻴﻠَ َﺔ اْﻝ ُﻤ ْزَدﻝِ َﻔ ِﺔ ﺘَ ْدﻓَﻊُ ﻗَْﺒﻠَﻪُ َوﻗَْﺒ َل َﺤ ْ‬ ‫ت ﺴوَدةُ رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ َ‬ ‫اﺴﺘَْﺄ َذَﻨ ْ َ ْ َ ُ‬
‫ْ‬
‫ﻋ ْﻨﻔَﻘَﺘِ ِﻪ‪141 ............................................................................... .‬‬ ‫ِِ‬ ‫ِ ‪‬‬ ‫َأ َﺸﺎب رﺴو ُل ِ‬
‫اﷲ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم؟ ﻓَﺄ َْو َﻤﺄَ َﺒﻴدﻩ إِﻝَﻰ َ‬
‫َ‬ ‫َ َ ُْ‬
‫ﻫ َذا اﻝﻠ‪ْ ‬ﺤِم ‪217 ...........................................................................................................................‬‬ ‫ِ‬ ‫أ ِ‬
‫َﺼﻠ ْﺢ ﻝََﻨﺎ ﻤ ْن َ‬
‫ْ‬
‫ِ‬ ‫‪‬‬
‫َﻀ ‪‬ل اﻝﻠﻪُ َﻋ ِن اْﻝ ُﺠ ُﻤ َﻌﺔ َﻤ ْن َﻜ َ‬
‫ﺎن ﻗَْﺒﻠََﻨﺎ ‪122 .............................................................................................................‬‬ ‫أ َ‬
‫‪‬ر‪154 ...................................................................................................................................‬‬ ‫‪‬‬
‫اﻋ َﻤﻠُوا َﻓ ُﻜل ُﻤَﻴﺴٌ‬
‫ْ‬
‫اﻏ ُد َﻋﺎﻝِ ًﻤﺎ‪ ،‬أ َْو ُﻤﺘَ َﻌﻠ‪ً ‬ﻤﺎ‪َ ،‬وَﻻ ﺘَ ْﻐ ُد َﺒ ْﻴ َن َذﻝِ َ‬
‫ك ‪148 ......... ................................................................................................‬‬ ‫ْ‬
‫وم‪224 ........................................................................................................................... .‬‬ ‫ِ‬
‫َأ ْﻓطَ َر اْﻝ َﺤﺎﺠ ُم َوا ْﻝ َﻤ ْﺤ ُﺠ ُ‬
‫آن ِﻓﻲ َﺴ ْﺒ ٍﻊ َوَﻻ ﺘَ ِزْد َﻋﻠَﻰ َذﻝِ َ‬
‫ك‪123 ............................................................................................................ .‬‬ ‫ا ْﻗ َِأر اْﻝ ُﻘ ْر َ‬
‫ﺎل ‪101 .............................................................................................................................‬‬ ‫َ‬ ‫ا ْﻜﻔُﻠُوا ﻝِﻲ ِﺴ ‪‬‬
‫ت ﺨﺼ ٍ‬
‫اْﻝﺤ ‪‬ﻤﻰ ِﻤن ﻓَ ْﻴ ِﺢ ﺠﻬ‪‬ﻨم‪ ،‬ﻓَ ْﺎﺒرُدوﻫﺎ ﺒِﺎ ْﻝﻤ ِ‬
‫ﺎء‪163 ........................................................................................................... .‬‬ ‫َََ ُ َ َ‬ ‫ْ‬ ‫ُ‬
‫ِ‬
‫اﻝ ‪‬د ُ‬
‫ﻴن اﻝﻨ‪‬ﺼ َ‬
‫ﻴﺤﺔُ‪139 ......................................................................................................................................‬‬
‫‪‬ﺤ َﻤ ُن‪96, 97.......................................................................................................................‬‬

‫ون َﻴ ْر َﺤ ُﻤﻬُ ُم اﻝر ْ‬ ‫ِ‬
‫اﻝر‪‬اﺤ ُﻤ َ‬
‫َﻋوُذ ﺒِ َك ِﻤ ْن َو ْﻋﺜَﺎ ِء اﻝﺴ َ‬
‫‪‬ﻔ ِر ‪103 .............................................................................................................‬‬ ‫‪‬‬
‫اﻝﻠﻬُ ‪‬م إِﻨ‪‬ﻲ أ ُ‬
‫اﻝﻠ‪‬ﻬُ ‪‬م َﺒ ِﺎر ْك ِﻷُ ‪‬ﻤﺘِﻲ ِﻓﻲ ُﺒ ُﻜ ِ‬
‫ورَﻫﺎ‪164 ..................................................................................................................... .‬‬
‫ﺎﺠﺘِ ِﻪ‪175 ................................................... .‬‬ ‫ﻴﻪ َﻜ ‪ِ ‬‬

‫ﺎن اﻝﻠ َﻪ ﻓﻲ َﺤ َ‬
‫َ‬
‫َﺨ ِ‬
‫ﻻ ﻴﺴﻠِﻤﻪ‪ ،‬ﻤن َﻜﺎن ِﻓﻲ ﺤﺎﺠ ِﺔ أ ِ‬
‫َ َ‬
‫َﺨو اْﻝﻤﺴﻠِِم ﻻَ ﻴ ْ ِ‬
‫ظﻠ ُﻤﻪُ‪َ ،‬و َ ُ ْ ُ ُ َ ْ َ‬ ‫َ‬
‫ِ‬
‫اْﻝ ُﻤ ْﺴﻠ ُم أ ُ ُ ْ‬
‫ر ‪127 ...........................................................................................‬‬
‫َﺠ ًا‬
‫َﻋظَ ُم أ ْ‬
‫ظأْ‬‫ﺎس َوَﻴ ْﻜ ِظ ُم اْﻝ َﻐ ْﻴ َ‬ ‫ِ‬ ‫‪ِ‬‬
‫اْﻝ ُﻤ ْؤ ِﻤ ُن اﻝذي ُﻴ َﺨﺎﻝطُ اﻝ‪‬ﻨ َ‬
‫ِ ِ‬ ‫ِ‬
‫ﺎؤ ُﻫ ْم َﻴ ْﺴ َﻌﻰ ﺒِذ ‪‬ﻤﺘ ِﻬ ْم أ َْدَﻨ ُ‬
‫ﺎﻫ ْم‪105 .... ................................................................................................‬‬ ‫اْﻝ ُﻤ ْؤ ِﻤ ُﻨ َ‬
‫ون ﺘَﺘَ َﻜﺎﻓَﺄُ د َﻤ ُ‬
‫ﺤﺘ‪‬ﻰ َﻴﻘُوﻝُوا ‪َ :‬ﻻ إِﻝَ َﻪ إِ ‪‬ﻻ اﷲُ ‪194 ................................................................................................‬‬ ‫ِ‬ ‫ِ‬
‫َن أُﻗَﺎﺘ َل اﻝ‪‬ﻨ َ‬
‫ﺎس َ‬ ‫ت أْ‬
‫ُأﻤ ْر ُ‬
‫ﻋ ْﻴَﻨ ْﻴ ِﻪ ‪197 .........................................................‬‬ ‫ِِ‬
‫َن أ ََﺒﺎ َﺒ ْﻜ ٍر َد َﺨ َل َﻋﻠَﻰ اﻝ ‪‬ﻨﺒِ ‪‬ﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم َﺒ ْﻌ َد َوﻓَﺎﺘﻪ ﻓَ َو َ‬
‫ﻀﻊَ ﻓَﺎﻩُ َﺒ ْﻴ َن َ‬ ‫أ‪‬‬
‫ِ ِ‬ ‫َﺤ َد ُﻜ ْم ُﻴ ْﺠ َﻤﻊُ َﺨْﻠﻘُﻪُ ِﻓﻲ َﺒ ْ‬
‫ط ِن أُ ‪‬ﻤﻪ أ َْرَﺒﻌ َ‬
‫ﻴن َﻴ ْو ًﻤﺎ‪116 ............................................................................................. ...‬‬ ‫إِ ‪‬ن أ َ‬
‫ِِ‬ ‫َﻋظَم اْﻝﻤﺴﻠِ ِﻤ ِ‬
‫ﺠ ْرًﻤﺎ ‪192 ..........................................................................................................‬‬
‫ﻴن ُ‬ ‫إِ ‪‬ن أ ْ َ ُ ْ َ‬
‫ﻴن ﻓﻲ اْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫‪229‬‬
‫َﻫ ِل اْﻝ َﺠ ‪‬ﻨ ِﺔ ‪182 .............................................................................‬‬ ‫اﻝزَﻤ َن اﻝط‪ِ ‬و َ‬
‫ﻴل ِﻤ ْن ُﻋ ُﻤ ِِرﻩ أ َْو ُﻜﻠ‪ِ ‬ﻪ ﺒِ َﻌ َﻤ ِل أ ْ‬ ‫إِ ‪‬ن اْﻝ َﻌ ْﺒ َد ﻝَ َﻴ ْﻌ َﻤ ُل ‪‬‬
‫طﻠُﻊُ ﻗَ ْرُن اﻝ ‪‬ﺸ ْﻴطَ ِ‬
‫ﺎن‪171 ............................................................................. .‬‬ ‫إِ ‪‬ن اْﻝ ِﻔﺘْ َﻨﺔَ َﻫﺎ ُﻫ َﻨﺎ إِ ‪‬ن اْﻝ ِﻔﺘْ َﻨ َﺔ َﻫﺎ ُﻫ َﻨﺎ ِﻤ ْن َﺤ ْﻴ ُ‬
‫ث َﻴ ْ‬
‫ث ِﻤ ْن َﺒ ْﻌِد َ‬
‫ك أُ ‪‬ﻤﺔ ‪159 .........................................................................................‬‬ ‫إِ ‪‬ن اﷲ ﺘَﻌﺎﻝَﻰ ﻗَﺎ َل ‪:‬ﻴﺎ ِﻋﻴﺴﻰ إِﻨ‪‬ﻲ ﺒ ِ‬
‫ﺎﻋ ٌ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ‬
‫‪‬ت ﻝِ َﺴ َﺎﻨ َ‬
‫ك‪169 ............................................................................................................. .‬‬ ‫ِ‬ ‫‪‬‬
‫إِ ‪‬ن اﻝﻠﻪَ َﺴ َﻴ ْﻬدي َﻗْﻠَﺒ َك‪ ،‬وﻴُﺜَﺒ ُ‬
‫َ‬
‫ﺠ ‪‬ل إِ َذا ﺘَ َﻜﻠ‪َ ‬م ﺒِﺎ ْﻝو ْﺤ ِﻲ ‪103 ................................................................................................................‬‬ ‫‪‬‬
‫إِ ‪‬ن اﻝﻠ َﻪ َﻋ ‪‬ز َو َ‬
‫َ‬
‫ِ‬ ‫ﻼةَ َﻋﻠَﻰ ﻝِ َﺴ ِ‬ ‫‪‬‬
‫ﺎن َﻨﺒِ‪‬ﻴ ُﻜ ْم ﻓﻲ اْﻝ َﺤ َ‬
‫ﻀ ِر أ َْرَﺒ ًﻌﺎ ‪190 ..........................................................................‬‬ ‫ﺼَ‬ ‫إِ ‪‬ن اﻝﻠ َﻪ َﻋ ‪‬ز َو َﺠ ‪‬ل َﻓ َر َ‬
‫ض اﻝ ‪‬‬
‫ب َﻗﺎﺌِ ًﻤﺎ‪219 ......................................................................................... .‬‬
‫ﺼﻠ‪‬ﻰ اﷲ َﻋﻠَ ْﻴ ِﻪ و َﺴﻠ‪‬م َﻨﻬﻰ َﻋ ِن اﻝ ‪‬ﺸ ْر ِ‬
‫َ َ َ‬ ‫ُ‬ ‫َن اﻝ‪‬ﻨﺒِ ‪‬‬
‫ﻲ َ‬ ‫أ‪‬‬
‫ﺼ ْﻤﺘًﺎ} ‪115 ..........................................................................................‬‬ ‫ت ﻝِﻠر ْ‬
‫‪‬ﺤ َﻤ ِن َ‬
‫ﺼ ْو ًﻤﺎ َو َ‬ ‫أن أﻨﺴﺎ ﻜﺎن ﻴﻘ أر }إِﻨ‪‬ﻲ َﻨ َذ ْر ُ‬
‫ﺤ ُر ‪168 ..........................................................................................‬‬ ‫إِ ‪‬ن أ ‪َ‬و َل ﻤﺎ َﻨْﺒ َدأُ ِﺒ ِﻪ ِﻓﻲ ﻴو ِﻤ َﻨﺎ ﻫ َذا أَﻨ‪‬ﺎ ُﻨ ‪‬‬
‫ﺼﻠﻲ‪ ،‬ﺜُ‪‬م َﻨْﻨ َ‬
‫َ‬ ‫َ‬ ‫َْ‬ ‫َ‬
‫ﻴل ُﻴ ْﻘ ِرُﺌ ِك اﻝﺴ َ‬
‫‪‬ﻼم ‪154 ............................................................................................................................‬‬ ‫إِ ‪‬ن ِﺠ ْﺒ ِر َ‬
‫ﺼﻠ‪‬ﻰ ‪199 ................. ................................................................‬‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ﺼﻠ‪‬ﻰ اﷲ ﻋﻠَ ْﻴ ِﻪ وﺴﻠ‪‬م أَ َﻜ َل َﻜﺘِ َ ٍ‬
‫ف َﺸﺎة‪ ،‬ﺜُ‪‬م َ‬ ‫ُ َ َََ‬ ‫َ‬ ‫أ‪‬‬
‫َن َر ُﺴ َ‬
‫رَةً ﻗَط‪184 ................................................................................ .‬‬
‫اﻤ َأ‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪ ﻋﻠَْﻴ ِﻪ وﺴﻠ‪‬م ﻝَم ﻴ ُﻜن ﻴ ِ‬
‫ﺼﺎﻓ ِﺢ ْ‬
‫ُ َ َََ ْ َ ْ ُ َ‬ ‫َ‬ ‫إِ ‪‬ن َر ُﺴ َ‬
‫اﻏِﻔ ْر ﻝِﻲ»‪178 ..................................... .‬‬
‫وﻋ ِﻪ« ‪ُ :‬ﺴ ْﺒ َﺤ َﺎﻨ َك اﻝﻠ‪‬ﻬُ ‪‬م َرﺒ َ‪‬ﻨﺎ َوﺒِ َﺤ ْﻤ ِد َك اﻝﻠ‪‬ﻬُ ‪‬م ْ‬
‫ﺼﻠ‪‬ﻰ اﷲ َﻋَﻠ ْﻴ ِﻪ و َﺴﻠ‪‬م َﻴﻘُو ُل ِﻓﻲ رُﻜ ِ‬
‫ُ‬ ‫َ َ‬ ‫ُ‬
‫‪ِ‬‬ ‫أ‪‬‬
‫َن َر ُﺴو ُل اﻝﻠﻪ َ‬
‫طَﺒﺘِ ِﻪ َﻤﺌِ‪‬ﻨﺔٌ ِﻤ ْن ِﻓ ْﻘ ِﻬ ِﻪ‪177 ......................................................................................... ،‬‬ ‫إِ ‪‬ن طُو َل ﺼ َﻼ ِة اﻝر ُ ِ‬
‫‪‬ﺠل‪َ ،‬وِﻗ َ‬
‫ﺼ َر ُﺨ ْ‬ ‫َ‬
‫َن أَ ْﻜﺘَِو َ‬
‫ي‪135 ................................................... .‬‬ ‫َﺤ ‪‬‬
‫ب أْ‬ ‫ﻻأَ‬‫ﺎء ﻓَ َﺸ ْرَﺒﺔُ َﻋ َﺴ ٍل أ َْو َﺸ ْرطَﺔُ ِﻤ ْﺤ َﺠٍم‪ ،‬أ َْو َﻜ‪‬ﻴﺔُ َﻨ ٍﺎر َو َ‬ ‫ٍ ِ‬ ‫إِ ْن َﻜ ِ‬
‫ﺎن ﻓﻲ َﺸ ْﻲء ﺸﻔَ ٌ‬
‫َ‬
‫ﺎﻋ ًﺔ ِﻷُﻤ‪‬ﺘِﻲ‪222 ............................................................................ .‬‬
‫ْت َد ْﻋ َوﺘِﻲ َﺸﻔَ َ‬ ‫إِ ‪‬ن ﻝِ ُﻜ ‪‬ل َﻨﺒِ ‪‬ﻲ َد ْﻋ َوةٌ ُﻤ ْﺴﺘَ َﺠ َﺎﺒﺔٌ‪ٕ َ ،‬وِاﻨ‪‬ﻲ ْ‬
‫اﺨﺘََﺒﺄ ُ‬
‫ﺎس ِﻤ ْن َﻜﻼَِم اﻝ‪‬ﻨُﺒ ‪‬وِة اﻷُوﻝَﻰ إِ َذا ﻝَ ْم ﺘَ ْﺴﺘَ ْﺤ ِﻲ ﻓَﺎ ْﻓ َﻌ ْل َﻤﺎ ِﺸ ْﺌ َ‬
‫ت‪120 ....................................................................‬‬ ‫ِ‬
‫إِ ‪‬ن ﻤ ‪‬ﻤﺎ أ َْد َر َك اﻝ ‪‬ﻨ ُ‬
‫ﺎن ِﺴ ْﺤٌر‪149 .................................................................................................. .‬‬
‫اﻝﺒَﻴ ِ‬
‫ض َ‬
‫إِ ‪‬ن ِﻤن اﻝﺒﻴ ِ ِ‬
‫ﺎن ﺴ ْﺤ ًار أ َْو إِ ‪‬ن َﺒ ْﻌ َ‬ ‫َ ََ‬
‫اﻷ َْﻨﺒَِﻴﺎ ِء ﺘََﺒ ًﻌﺎ‪160 .... ................................................................................................ .‬‬ ‫أََﻨﺎ أ ‪َ‬و ُل اﻝ ‪‬ﻨ ِ‬
‫ﺎس َﻴ ْﺸﻔَﻊُ َ ٕوِاﻨ‪‬ﻰ أَ ْﻜﺜَُر ْ‬
‫ﻲ َﺒ ْﻌِدي‪193 .................................................................................... .‬‬ ‫وﺴﻰ‪ ،‬إِﻻ‪ ‬أَ‪‬ﻨﻪُ َ‬
‫ﻻ َﻨﺒِ ‪‬‬ ‫أ َْﻨت ِﻤﻨ‪‬ﻲ ﺒِﻤ ْﻨ ِزَﻝ ِﺔ ﻫﺎر ِ‬
‫ون ﻤ ْن ُﻤ َ‬
‫َُ َ‬ ‫َ‬ ‫َ‬
‫وﻤﺎ‪100 ................................................................................................................... .‬‬ ‫ك ظَﺎﻝِ ًﻤﺎ أ َْو َﻤ ْ‬
‫ظﻠُ ً‬ ‫َﺨﺎ َ‬
‫ﺼ ْر أ َ‬
‫ْاﻨ ُ‬
‫ﺸوا اْﻝ َﻘ ْﻬﻘَ َرى َﺒ ْﻌِدي‪99 ......................................................................... .‬‬ ‫ِ ِ‬ ‫ِ‬
‫إ‪‬ﻨ ُﻜ ُم اْﻝ َﻴ ْوَم َﻋﻠَﻰ َدْﻴ ٍن َ ٕوِاﻨ‪‬ﻲ ُﻤ َﻜﺎﺜٌر ﺒ ُﻜ ُم اﻷ َ‬
‫ُﻤ َم َﻓﻼ ﺘَ ْﻤ ُ‬
‫ﺴﻠ‪َ ‬م ‪187 ..............................................................‬‬ ‫ِ‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َ‬
‫َ‬ ‫َُ‬ ‫َن أ ََﺒﺎ ُﻫ َرْﻴ َرةَ ُﻴ ْﻜﺜِ ُر اْﻝ َﺤ ِد َ‬
‫ﻴث َﻋ ْن رﺴ ِ‬ ‫إِ‪‬ﻨ ُﻜ ْم ﺘَْزُﻋ ُﻤ َ‬
‫ون أ ‪‬‬
‫َﻋﻤﺎ ُل ﺒِﺎﻝ‪‬ﻨﻴ ِ‬ ‫ِ‬
‫‪‬ﺔ ‪98 ..................................................................................................................................‬‬ ‫إ‪‬ﻨ َﻤﺎ اﻷ ْ َ‬
‫إﻨﻤﺎ اْﻝﻌ ْﻴن ِو َﻜﺎء اﻝﺴ ِ‬
‫‪‬ﻪ ‪191 ...............................................................................................................................‬‬ ‫ُ‬ ‫َ ُ‬
‫ﺠ َﻌ َل ﻴُ ْﻬِد ْﻴ ِﻪ ‪177 ................. ................................................................‬‬ ‫ِ ‪‬‬ ‫ول اﻝﻠ‪ِ ‬ﻪ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَْﻴﻪ َو َﺴﻠ َم ﺘَ ْﻤٌر ﻓَ َ‬
‫َ‬
‫ُﻫ ِدي إِﻝَﻰ رﺴ ِ‬
‫َُ‬ ‫أْ َ‬
‫ﻀ ُل؟ ‪126, 159 .........................................................................................................................‬‬ ‫َﻋﻤ ِ‬
‫ﺎل أَ ْﻓ َ‬ ‫ي اﻷ ْ َ‬
‫َأ ‪‬‬
‫ﻀ ُل؟ ‪150 ................................................................................................................................‬‬ ‫ي اﻝﺼ َ ِ‬
‫‪‬د َﻗﺔ أَ ْﻓ َ‬ ‫َأ ‪‬‬
‫ﻀ ُل؟ ‪100 ..............................................................................................................................‬‬ ‫ِِ‬
‫ﻴن أَ ْﻓ َ‬
‫ي اْﻝ ُﻤ ْﺴﻠﻤ َ‬
‫َأ ‪‬‬
‫ق‪145 ............................................................................................... .‬‬ ‫ف ِﻓﻲ اْﻝَﺒ ْﻴ ِﻊ َﻓِﺈ‪‬ﻨﻪُ ُﻴَﻨﻔ‪ُ ‬‬
‫ق ﺜُ‪‬م َﻴ ْﻤ َﺤ ُ‬ ‫إِﻴ‪‬ﺎ ُﻜم و َﻜﺜْرةَ اْﻝﺤﻠِ ِ‬
‫ْ َ َ َ‬
‫َﻫ ِل َد ٍ‬
‫ار اﺘ‪َ ‬ﺨ ُذوا َﻜْﻠًﺒﺎ ‪223 ..........................................................................................................................‬‬ ‫‪‬ﻤﺎ أ ْ‬
‫َأﻴ َ‬
‫ٍ‬ ‫‪‬‬ ‫ِ‬
‫ر‪181 ...................................................................‬‬
‫‪‬ﺢ َﻋ ْﺸ ًار َوَﻴ ْﺤ َﻤ َد َﻋ ْﺸ ًا‬ ‫َن ُﻴ َﻜﺒ َ‪‬ر ﻓﻲ ُدُﺒ ِر ُﻜل َ‬
‫ﺼﻼة َﻋ ْﺸ ًار َوُﻴ َﺴﺒ َ‬ ‫َﺤ َد ُﻜ ْم أ ْ‬
‫أََﻴ ْﻤَﻨﻊُ أ َ‬
‫‪230‬‬
‫ﺼ َﺒ ٍﺔ ﻓََﻨﺜََر ﻝَ ْﺤ ُﻤﻪُ ‪174 .......................................................................................‬‬ ‫‪‬‬
‫َن َر ُﺠ ًﻼ ﺘَ َﺨﻠ َل ﺒِﻘَ َ‬ ‫اﻝﺨط‪ِ ‬‬
‫ﺎب أ ‪‬‬ ‫ﺒن َ‬‫َﺒﻠَ َﻎ ُﻋ َﻤ َر ُ‬
‫ِ‬
‫ور َﺒ َرَﻜﺔً‪107 .................................................................................................................... .‬‬ ‫‪‬روا ﻓَِﺈ ‪‬ن ﻓﻲ اﻝﺴ ُ‬
‫‪‬ﺤ ِ‬ ‫ﺘَ َﺴﺤ ُ‬
‫‪‬وا ﺒِ ِﻪ ‪153 ..............................................................................................................‬‬ ‫ِ‬ ‫‪ِ ‬‬
‫ﺎﻫ ُدوﻩُ َوﺘَ َﻐﻨ ْ‬
‫ﺎب اﷲ َوﺘَ َﻌ َ‬
‫ﺘَ َﻌﻠ ُﻤوا ﻜﺘَ َ‬
‫ﻴن ِﻓ ْرﻗَﺔً‪135 ............................................................................................................ ،‬‬ ‫ِ‬ ‫ق أُ ‪‬ﻤﺘِﻲ َﻋﻠَﻰ ﺒِ ْ‬
‫ﻀ ٍﻊ و َﺴ ْﺒﻌ َ‬ ‫ﺘَ ْﻔﺘَ ِر ُ‬
‫َ‬
‫ﺼ ْوﺘِ َ‬
‫ك‪104 ....................................................................................................................... ،‬‬ ‫ﻼﺌِ َﻜﺔُ َدﻨ ْ ِ‬ ‫ِ‬
‫تﻝ َ‬ ‫َ‬ ‫اﻝﻤ َ‬
‫ﺘْﻠ َك َ‬
‫ك‪167 ............................................................................................................................... .‬‬
‫ﻀ ْﺢ َﻓ ْر َﺠ َ‬ ‫ﺘَ َو ‪‬‬
‫ﻀ ْﺄ َو ْاﻨ َ‬
‫ِِ ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ ‪‬‬ ‫ﺘُوِﻓﻲ رﺴو ُل ِ‬
‫اﷲ ‪‬‬
‫ﺎء‪221 ....................................................... .‬‬
‫ﻀ َ‬ ‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َوَﻝ ْﻴ َس ﻓﻲ َأرْﺴﻪ َوﻝِ ْﺤَﻴﺘﻪ ﻋ ْﺸ ُر َ‬
‫ون َﺸ َﻌ َرةً َﺒْﻴ َ‬ ‫َ‬ ‫ُ َ َُ‬
‫ﺴﻼَِم ‪223 ...........................................................................................................................‬‬ ‫َﺼ ِل ِ‬ ‫ﺜَﻼَ ٌ ِ‬
‫اﻹ ْ‬ ‫ث ﻤ ْن أ ْ‬
‫ﺠﺎء ﻋﻤﺎر إﻝﻰ اﻝﻨﺒﻲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻓﻘﺎل« ‪:‬ﻤ ْر َﺤًﺒﺎ ﺒِﺎﻝط‪‬ﻴ ِ‬
‫‪‬ب اْﻝﻤطَﻴ ِ‬
‫‪‬ب»‪136 ................................................................ .‬‬ ‫ُ‬ ‫َ‬
‫ﺴﺎ) ًﻨﺎ( وﻝِﻲ َﻜ َذا و َﻜ َذا»‪184 .............................. .‬‬ ‫ِ ‪‬‬ ‫اﷲ ‪ ‬‬ ‫ﺤ َﻜﻴت إِﻨﺴﺎﻨﺎ‪ ،‬ﻓَﻘَﺎ َل ﻝِﻲ رﺴو ُل ِ‬
‫َ‬ ‫َ‬ ‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم« ‪َ :‬ﻤﺎ َﻴ ُﺴ ‪‬رﻨِﻲ أَﻨ‪‬ﻲ َﺤ َﻜ ْﻴ ُ‬
‫ت إَ ْﻨ َ‬ ‫َ‬ ‫َُ‬ ‫َ ْ ُ ًَْ‬
‫ﺠﻨ‪‬ﺘَ ُﻜ ْم‪115 ......... ................................................................................................................................ .‬‬
‫ُﺨ ُذوا ُ‬
‫‪ِ‬‬ ‫‪ِ‬‬
‫وﻨﻬُ ْم‪218 ........................................................................................... .‬‬
‫وﻨﻬُ ْم‪ ،‬ﺜُ‪‬م اﻝذ َ‬ ‫‪‬ﺎس ﻗَ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫ﻴن َﻴﻠُ َ‬ ‫َﺨ ْﻴ ُر اﻝﻨ ِ‬
‫رن اﻝ‪ِ‬ذي أ ََﻨﺎ ِﻓ ْﻴ ِﻬ ْم ﺜُ‪‬م اﻝ‪ِ‬ذ ْﻴ َن َﻴﻠُ ْوَﻨﻬُ ْم ﺜُ‪‬م اﻝ‪ِ‬ذ ْﻴ َن َﻴﻠُ ْوَﻨﻬُ ْم‪144 .............................................................................. .‬‬ ‫ِ‬
‫َﺨ ْﻴ ُر أُ ‪‬ﻤﺘﻲ اْﻝ َﻘ ُ‬
‫‪ِ‬‬
‫وﻨﻬُ ْم ‪128 .....................................................................................................................‬‬ ‫َﺨ ْﻴ ُرُﻜ ْم َﻗ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫‪ِ‬‬
‫وﻨﻬُ ْم ‪173 .....................................................................................................................‬‬ ‫َﺨ ْﻴ ُرُﻜ ْم َﻗ ْرﻨِﻲ‪ ،‬ﺜُ‪‬م اﻝذ َ‬
‫ﺠ ِد ‪113 ....................................................................................‬‬
‫ﺼﻠ‪‬ﻰ اﷲ َﻋﻠَ ْﻴ ِﻪ و َﺴﻠ‪‬م ﻤ ْﺴ َﺘْﻠ ِﻘًﻴﺎ ِﻓﻲ اﻝﻤ ْﺴ ِ‬
‫َ‬ ‫َ َ ُ‬ ‫ُ‬
‫أرَْﻴت رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ َ‬ ‫َ ُ َُ‬
‫ﺎن اْﻝ َﺤ َﺴ ُن ْﺒ ُن َﻋﻠِ ‪‬ﻲ ُﻴ ْ‬
‫ﺸﺒِﻬُﻪُ‪221 .........................................................................‬‬ ‫ِ ‪‬‬ ‫اﷲ ‪ ‬‬ ‫ول ِ‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم‪َ ،‬و َﻜ َ‬
‫َ‬ ‫ت َر ُﺴ َ‬
‫َأرَْﻴ ُ‬
‫ق ﺘُﻘَﺎﺘِ ِﻪ} ‪112 .............................................................‬‬
‫ﻴن آﻤُﻨوْا اﺘ‪‬ﻘُوْا اﻝﻠ‪َ ‬ﻪ َﺤ ‪‬‬ ‫‪ِ‬‬
‫ﺴﺄﻝت ﻋﺒد اﷲ ﻋن ﻗول اﷲ ﻋز وﺠل } َﻴﺎ أَﻴ‪‬ﻬَﺎ اﻝذ َ َ‬
‫ر ِء ظَ ْﻬ ِري ‪151 .......................................................................................................‬‬
‫َر ُﻜ ْم ِﻤ ْن َوَا‬
‫ﺼﻔُ ْوﻓَ ُﻜ ْم ﻓَِﺈﻨ‪‬ﻲ أ َا‬
‫َﺴ ‪‬ووا ُ‬
‫ﺴﺌِ َل رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻋن اﻝﻌﺘﻴرة ﻓﺤﺴﻨﻬﺎ‪188 ..................................................................................... .‬‬
‫ُ‬
‫ﺼ َﻼةُ اﻝﻠ‪ْ‬ﻴ ِل ‪180 .........................................................................................‬‬ ‫ِ ‪‬‬ ‫ﺴﺌِ َل رﺴو َل اﻝﻠ‪ِ ‬ﻪ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم َﻋ ْن َ‬
‫َ‬ ‫ُ َُ‬
‫َو ِﻜ َﻴﺘُﻬُ ‪‬ن ‪108 .....................................................................................................‬‬ ‫ِ ٍ‬ ‫ﺼ‪‬ﺒوا ﻋَﻠ ‪ِ ‬‬
‫ﻲ ﻤ ْن َﺴ ْﺒ ِﻊ ﻗ َرب ﻝَ ْم ﺘُ ْﺤﻠَ ْل أ ْ‬ ‫ُ َ‬
‫ِ ‪‬‬ ‫ﺼﻼَةُ اْﻝﺠﻤ ِ‬
‫ﺠﺔً‪147 ................. ................................................................ .‬‬ ‫ﺼﻼَة اْﻝﻔَذ ﺒِ َﺴ ْﺒ ٍﻊ َو ِﻋ ْﺸر َ‬
‫ِﻴن َد َر َ‬ ‫ﻀ ُل َﻋﻠَﻰ َ‬
‫ﺎﻋﺔ ﺘَ ْﻔ ُ‬
‫ََ َ‬ ‫َ‬
‫ِ‬ ‫ِ‪‬‬ ‫ﻼ ٍة ِﻓ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ام‪185 ................................................................. .‬‬
‫ﻴﻤﺎ ﺴ َواﻩُ‪ ،‬إﻻ اْﻝ َﻤ ْﺴﺠ َد اْﻝ َﺤ َر َ‬
‫ﺼَ َ‬ ‫ﺼﻼَةٌ ﻓﻲ َﻤ ْﺴ ِﺠدي َﻫ َذا َﺨ ْﻴٌر ﻤ ْن أَْﻝف َ‬
‫َ‬
‫ان ‪165 ..........................................................................................................‬‬ ‫ﺼﻠ‪‬ﻰ اْﻝ َوﻝِ ُ‬
‫ﻴد ْﺒ ُن ُﻋ ْﻘَﺒ َﺔ أ َْرَﺒ ًﻌﺎ َو ُﻫ َو َﺴ ْﻜ َر ُ‬ ‫َ‬
‫‪‬ﻨﺔَ اﻝ‪‬ﺘِﻲ ﻗَْﺒﻠَﻪُ‪177 .............................................................. .‬‬ ‫ب َﻋﻠَﻰ اﻝﻠ‪ِ ‬ﻪ ﻋز وﺠل أ ْ‬
‫َن ُﻴ َﻜﻔ‪َ ‬ر اﻝﺴ َ‬ ‫ﺸوراء إِﻨ‪‬ﻲ أ ْ ِ‬
‫َﺤﺘَﺴ ُ‬ ‫ﺎم َﻴ ْوِم َﻋﺎ ُ َ َ‬
‫ِ‬
‫ﺼَﻴ ُ‬
‫ﻫ َذا ‪150 .................................................................................................................................‬‬ ‫ِ‬ ‫ِ‬
‫ﻀ ْﻊ ﻤ ْن َدْﻴﻨ َك َ‬
‫َ‬
‫ِ‬
‫ﺼﻠ‪‬ﻰ اﷲُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م أَْﻝ َ‬
‫ف َﺒ ٍ‬
‫ﺎب ‪101 ...............................................................................................‬‬ ‫‪ِ ‬‬
‫َﻋﻠ َﻤﻨﻲ َر ُﺴو ُل اﷲ َ‬
‫َﻫ ِل اْﻝ َﺠﻨ‪ِ ‬ﺔ‪205 ............................................................................................................................. .‬‬
‫اج أ ْ‬ ‫ِ‬
‫ُﻋ َﻤ ُر ﺴ َر ُ‬
‫َﻗﺎﺘِ ُل َﻋ ‪‬ﻤ ٍﺎر َو َﺴﺎﻝُِﺒﻪُ ِﻓﻲ اﻝ‪‬ﻨ ِ‬
‫ﺎر‪129 ...................... ................................................................................................ .‬‬
‫ِ‬ ‫ك اْﻝو ِ ِ‬ ‫ِ ‪‬‬ ‫ول ِ‬
‫اﷲ ‪‬‬ ‫آﺨر اﻷَﻤرْﻴ ِن ِﻤ ْن رﺴ ِ‬
‫ِ‬
‫ﻀوء ﻤ ‪‬ﻤﺎ َﻤﺴ‪‬ت اﻝ ‪‬ﻨ ُ‬
‫ﺎر‪134 ..................................................... .‬‬ ‫ﺼﻠﻰ اﷲُ َﻋﻠَْﻴﻪ َو َﺴﻠ َم ﺘَْر ُ ُ ُ‬
‫َ‬ ‫َُ‬ ‫ﺎن َ ْ َ‬ ‫َﻜ َ‬
‫ون َﺒْﻴ َن َﻴ َد ْﻴ ِﻪ ‪218 .........................................................................................‬‬ ‫ِ‬
‫ﺎن ُﻴ ْرِدﻓُﻨﻲ َوأَ ُﻜ ُ‬
‫ِ‬
‫ﻀ ُل أَ ْﻜَﺒ َر ﻤﻨ‪‬ﻲ‪ ،‬و َﻜ َ‬
‫ﺎن اْﻝﻔَ ْ‬
‫َﻜ َ‬
‫‪231‬‬
‫ﻊ اﻝﻠ‪‬ﻪُ ﻝِ َﻤ ْن َﺤ ِﻤ َدﻩُ» ‪225 ........................................................................‬‬ ‫ِ‬ ‫ِ ‪ِ ‬‬ ‫َﻜﺎن رﺴو ُل اﻝﻠ‪ِ ‬ﻪ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَْﻴﻪ َو َﺴﻠ َم إ َذا ﻗَﺎ َل« ‪َ :‬ﺴﻤ َ‬
‫َ‬ ‫َ َُ‬
‫َﺼ َﺤﺎﺒِ ِﻪ ‪172 ...................................................................‬‬ ‫ق‪ ،‬وﻤﻌﻪ ﻨ ِ‬ ‫ِ ‪ِ ‬‬ ‫َﻜﺎن رﺴو ُل اﻝﻠ‪ِ ‬ﻪ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَْﻴﻪ َو َﺴﻠ َم ﻓﻲ طَ ِرﻴ ٍ َ َ َ ُ َ ٌ‬
‫ﺎس ﻤ ْن أ ْ‬ ‫َ‬ ‫َ َُ‬
‫ﻜﺎن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴُ ِﺤ ‪‬‬
‫ب اﻝ ‪‬دﺒ‪‬ﺎء‪200 .............................................................................................. .‬‬
‫ﻜﺎن رﺴول اﷲ ﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺴﻠم ﻴﻘطﻊ ﻗراءﺘﻪ ‪102 ..............................................................................................‬‬
‫ق‪َ ،‬ﻓِﺈ َذا َو َﺠ َد ﻓَ ْﺠ َوةً َﻨ ‪‬‬

‫ص ‪103 ...........................................................................................................‬‬ ‫ﻴر اْﻝ َﻌ َﻨ َ‬ ‫َﻜ ِ‬
‫ﺎن َﻴﺴ ُ‬
‫َ‬
‫ﻻ ُﻴ ْﺒ َدأُ ِﻓﻴ ِﻪ ﺒِﺎْﻝ َﺤ ْﻤ ِد ﷲ أَ ْﻗطَﻊ‪97 .................................................................................................... .‬‬ ‫ُﻜ ‪‬ل أَﻤ ٍر ِذي َﺒ ٍ‬
‫ﺎل َ‬ ‫ْ‬
‫ُﻜ ْل ﺒَِﻴ ِﻤﻴﻨِ َ‬
‫ك‪165 .......................................................................................................................................... .‬‬
‫زﻨَِﻴﺔٌ‪204 ...................................................................................................................................... .‬‬

‫ُﻜ ‪‬ل َﻋ ْﻴ ٍن َا‬
‫ﺤﺘ‪‬ﻰ ﺘَ ُﻜ ْو ُن َﻜﺎ ْﻝوْﻓ َرِة‪156 ...................... ................................................................ .‬‬ ‫ِ‬ ‫ُﻜ ‪‬ن أ َْزواج اﻝ‪‬ﻨﺒِ ‪‬ﻲ ﻴﺄ ُ ِ‬
‫َ‬ ‫ْﺨ ْذ َن ﻤ ْن ُرُؤوﺴ ِﻬ ‪‬ن َ‬ ‫َ‬ ‫َ َ‬
‫ﺴﻠ‪َ ‬م ‪98 .................................................................................................‬‬ ‫ِ‬ ‫ف اﻝ‪‬ﻨﺒِ ‪‬ﻲ ‪ ‬‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َ‬
‫َ‬ ‫ﺼﻠ‪ْ ‬ﻴَﻨﺎ َﺨْﻠ َ‬
‫ُﻜ ‪‬ﻨﺎ إِ َذا َ‬
‫ﺎﺤَﺒﻨِﻲ ‪215 ................................................................................................‬‬
‫ﺼ َ‬
‫ِ‬ ‫ِ‬
‫ون ﺒِ َﺨ ْﻴ ٍر َﻤﺎ َد َام ﻓﻴ ُﻜ ْم َﻤ ْن َرآﻨﻲ َو َ‬
‫َﻻ ﺘََازﻝُ َ‬
‫ﺴوﻝُﻪُ‪143 ................................................................ .‬‬ ‫‪ِ‬‬ ‫ِ‬ ‫ِ‬ ‫طروﻨِﻲ َﻜﻤﺎ أَ ْ ِ‬
‫‪‬ﻤﺎ أ ََﻨﺎ َﻋ ْﺒ ُد اﻝﻠﻪ َوَر ُ‬
‫ﻴﺴﻰ ْﺒ َن َﻤ ْرَﻴ َم‪ ،‬ﻓَﺈﻨ َ‬
‫‪‬ﺼ َﺎرى ﻋ َ‬
‫ط َرت اﻝﻨ َ‬ ‫َ‬ ‫ﻻَ ﺘُ ْ ُ‬
‫ات َﻗ ْرٍن َﺠ ‪‬ﻤ َ‬
‫ﺎء‪114 ................................................................................................. .‬‬ ‫‪‬ﺎﻋﺔُ َﺤﺘ‪‬ﻰ ﻻَ ﺘَْﻨ َ‬
‫ط َﺢ َذ ُ‬ ‫وم اﻝﺴ َ‬
‫ﻻ ﺘَﻘُ ُ‬
‫َ‬
‫آد َم‪168 ........................................................................................ .‬‬ ‫ﻻ َﻴ ْﻤﻠِ ُ‬ ‫ِ‬ ‫ﺼﻴ ِﺔ ِ‬
‫ِ‬ ‫ِ‬
‫ك ْاﺒ ُن َ‬ ‫ﻴﻤﺎ َ‬
‫ﻻ َﻨ َذ َر ﻓ َ‬
‫اﷲ‪َ ،‬و َ‬ ‫ﻻ َﻨ َذ َر ﻓﻲ َﻤ ْﻌ َ‬
‫َ‬
‫س ِﻓﻴ ِﻪ‪120 ................................................................................................‬‬ ‫ِ‬ ‫ِِ ِ‬ ‫َﻻ ﻴ ِﻘﻴﻤ ‪‬ن أَﺤ ُد ُﻜم اﻝر ِ‬
‫‪‬ﺠ َل ﻤ ْن َﻤ ْﺠﻠﺴﻪ ﺜُ‪‬م َﻴ ْﺠﻠ ُ‬
‫ُ َ َ ْ ُ‬
‫ث ِﺒ ِﻪ َﻨﺒِ ‪‬‬
‫ﻲ ﻗَ ْو َﻤﻪُ ‪152 .... ................................................................................................‬‬ ‫ُﺤ ‪‬دﺜَ‪‬ﻨ ُﻜم َﻋ ِن اﻝ ‪‬دﺠ ِ‬
‫‪‬ﺎل َﻤﺎ َﺤ ‪‬د َ‬ ‫َﻷ َ ْ‬
‫ﺤ ْﺒﻼً ‪109 ..............................................................................................................................‬‬
‫َﺤ ُد ُﻜ ْم َ‬
‫ْﺨ َذ أ َ‬
‫َن َﻴﺄ ُ‬
‫ﻷْ‬
‫ُﺤ ٍد ‪174 ..............................................................................................‬‬ ‫ِ ‪‬‬ ‫ﻝَﻤﺎ ﺨرج رﺴو ُل ِ‬
‫اﷲ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم إِﻝَﻰ أ ُ‬
‫َ‬ ‫َ ََ َ َ ُ‬
‫َﺨَﺒ ِث اﻝ‪‬ﻨ ِ‬
‫ﺎس َﻜ ْﻴﻼً ‪146 ......................................................................‬‬ ‫وﺴﻠ‪َ ‬م اْﻝ َﻤ ِد َﻴﻨﺔَ َﻜ ُﺎﻨوا ِﻤ ْن أ ْ‬ ‫ِ‬ ‫ﻝَ ‪‬ﻤﺎ َﻗِدم اﻝ ‪‬ﻨﺒِ ‪‬ﻲ ‪‬‬
‫ﺼﻠﻰ اﷲ َﻋ ْﻠﻴﻪ َ‬
‫َ‬ ‫َ‬
‫ﺠﻠِ ُﻜ ْم} ‪138 .................‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ث َﻋَﻠ ْﻴ ُﻜ ْم َﻋ َذ ًاﺒﺎ ﻤ ْن َﻓ ْوِﻗ ُﻜ ْم أ َْو ﻤ ْن ﺘَ ْﺤت أ َْرُ‬
‫َن َﻴ ْﺒ َﻌ َ‬ ‫ِ‬ ‫ِ ‪‬‬ ‫َﻝ ‪‬ﻤﺎ ﻨ َز َل ﻋَﻠﻰ اﻝ ‪‬ﻨﺒِﻲ ‪‬‬
‫ﺼﻠﻰ اﷲُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم } ُﻗ ْل ُﻫ َو اﻝ َﻘﺎد ُر َﻋﻠَﻰ أ ْ‬
‫َ‬ ‫َ َ‬
‫ِ‬ ‫‪‬‬ ‫َﻝو أَ‪‬ﻨ ُﻜم ﺘَو ‪‬ﻜْﻠﺘُم ﻋَﻠﻰ ِ‬
‫ﺎﺼﺎ‪َ ،‬وﺘَُرو ُح ﺒِطَ ً‬
‫ﺎﻨﺎ‪156 ............................................... .‬‬ ‫ق ﺘََو ‪‬ﻜﻠِ ِﻪ‪َ ،‬ﻝ َرَزَﻗ ُﻜ ْم َﻜ َﻤﺎ َﻴ ْرُز ُ‬
‫ق اﻝط ْﻴ َر‪ ،‬ﺘَ ْﻐ ُدو ﺨ َﻤ ً‬ ‫اﷲ َﺤ ‪‬‬ ‫ْ ْ َ ْ َ‬
‫َﺼ ْﺒﺘُ ْم ِﻤ ْن أَْﻝ َﺒﺎﻨِﻬَﺎ‪161 .......................................................................................................... .‬‬ ‫ِ‬
‫َﻝ ْو َﺨ َر ْﺠﺘُ ْم إَِﻝﻰ إِﺒِﻠﻬَﺎ َﻓﺄ َ‬
‫ك‪157 ..................................................................................................................... .‬‬ ‫ت ِﻓﻲ ﻓَ ِﺨ ِذ َﻫﺎ ﻷ ْ‬
‫َﺠَأَز َ‬ ‫ﻝَ ْو طَ َﻌ ْﻨ َ‬
‫ﻋ ْﺒ ٍد‪162 .............................................................................. .‬‬
‫ت ْاﺒ َن أُ ‪‬م َ‬ ‫َﺤ ًدا َﻋ ْن َﻏ ْﻴ ِر ﻤ ُﺸ ٍ‬
‫ورة‪ ،‬ﻻَ ْﺴﺘَ ْﺨﻠَ ْﻔ ُ‬
‫َ َ‬
‫ِ‬
‫ت ُﻤ ْﺴﺘَ ْﺨﻠﻔًﺎ أ َ‬
‫ﻝَ ْو ُﻜ ْﻨ ُ‬
‫ﻋﺔً‪162 .............................................................................................. .‬‬ ‫اﻝﻤﻘَ ‪‬دِم ﻝَ َﻜ َﺎﻨ ْ‬
‫ت ﻗُ ْرَ‬ ‫‪‬ف ُ‬‫ﺎس َﻤﺎ ِﻓﻲ اﻝﺼ ‪‬‬
‫ﻝَ ْو َﻴ ْﻌﻠَ ُم اﻝ ‪‬ﻨ ُ‬
‫ﺴﺎ ِﻤ ٍﻊ‪169 ............................................................................................. .‬‬ ‫ب ﻤﺒﻠ‪ٍ ‬ﻎ أ ْ ِ‬
‫َﺤﻔَظُ ﻤ ْن َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻝُﻴَﺒﻠ‪ْ ‬ﻎ َﺸﺎﻫ ُد ُﻜ ْم َﻏﺎﺌَﺒ ُﻜ ْم‪ ،‬ﻓَ ُر ‪َ ُ ‬‬
‫س‪َ ،‬وَﻻ َﻋﻠَﻰ اْﻝ ُﻤ ْﻨﺘَ ِﻬ ِب‪َ ،‬وَﻻ َﻋﻠَﻰ اْﻝ َﺨﺎﺌِ ِن ﻗَ ْ‬
‫طﻊٌ‪186 ................................................................................ .‬‬ ‫ﻝَ ْﻴ َس َﻋﻠَﻰ اﻝْ ُﻤ ْﺨﺘَﻠِ ِ‬
‫ﺼ َد َﻗﺔٌ‪103 ...........................................................................................‬‬ ‫ِِ‬ ‫َﻝ ْﻴ َس َﻋَﻠﻰ اْﻝ َﻤ ْرِء اْﻝ ُﻤ ْﺴﻠِِم ِﻓﻲ َﻓ َر ِﺴ ِﻪ‪َ ،‬و َ‬
‫ﻻ َﻤ ْﻤﻠُوﻜﻪ َ‬
‫اءةً ﻝِْﻠﻘُْر ِ‬
‫آن‪114 ........................................................................................................................ .‬‬ ‫ِ‬ ‫ِ‬
‫ﻝَﻴ ُؤ ‪‬ﻤ ُﻜ ْم أَ ْﻜﺜَُرُﻜ ْم ﻗ َر َ‬
‫ام‪190 ........................................................................................................................ .‬‬ ‫ِ‬ ‫ِ‬
‫َﺴ َﻜ َر َﻜﺜْﻴ ُرﻩُ َﻓ َﻘﻠْﻴﻠُﻪُ َﺤ َرٌ‬
‫َﻤﺎ أ ْ‬
‫ﺎل ِﻤن اﻝﻨ‪‬ﺴ ِ‬
‫ﺎء‪110 ............................................................................................ .‬‬ ‫اﻝر َﺠ ِ‬
‫َﻀ ‪‬ر َﻋﻠَﻰ ‪‬‬ ‫ِ ِ‬
‫َ َ‬ ‫ت َﺒ ْﻌدي ﻓ ْﺘ َﻨ ًﺔ أ َ‬
‫َﻤﺎ ﺘََرْﻜ ُ‬
‫ﺼﻠ‪‬ﻰ اﻝﻠ‪‬ﻪُ َﻋﻠَ ْﻴ ِﻪ َو َﺴﻠ‪َ ‬م َﺸ ْﻴ ًﺌﺎ َﻗط‪ ‬ﻓَﻘَﺎ َل« ‪ْ َ :‬‬
‫ﻻ»‪158 ...................... ................................................................ .‬‬ ‫َﻤﺎ ُﺴﺌِ َل اﻝ ‪‬ﻨﺒِ ‪‬‬
‫ﻲ َ‬
‫‪232‬‬
‫‪‬ﻤﺎ ِء ‪112 ...........................................................................‬‬ ‫‪‬‬
‫اب اﻝﺴ َ‬ ‫ﺼﺎ َﻗط إِ ‪‬ﻻ ﻓُﺘِ َﺤ ْ‬
‫ت ﻝَﻪُ أ َْﺒ َو ُ‬
‫ِ‬ ‫‪‬‬
‫َﻤﺎ ﻗَﺎ َل َﻋ ْﺒ ٌد َﻻ إِﻝَ َﻪ إِﻻ اﷲُ‪ُ ،‬ﻤ ْﺨﻠ ً‬
‫ت ﺼ َدﻗَﺔٌ ِﻤ ْن ﻤ ٍ‬
‫ﺎل ‪209 .........................................................................................................................‬‬ ‫َ‬ ‫ﺼْ َ‬‫َﻤﺎ َﻨﻘَ َ‬
‫اوَﻴ ٍﺔ ‪183 ...............................................‬‬
‫ﻀﻊَ ﻝَﺒَِﻨ ٍﺔ ِﻤ ْن َزِ‬
‫َﺠﻤﻠَﻪ إِ ‪‬ﻻ ﻤو ِ‬
‫َْ‬ ‫َﻤﺜَﻠِﻲ َو َﻤﺜَ ُل ْاﻷ َْﻨﺒَِﻴﺎ ِء ِﻤ ْن ﻗَْﺒﻠِﻲ َﻜ َﻤﺜَ ِل َر ُﺠ ٍل َﺒَﻨﻰ َﺒ ْﻴﺘًﺎ ﻓَﺄ ْ‬
‫َﺤ َﺴَﻨﻪُ َوأ ْ َ ُ‬
‫َﺨﺎﻩ ِﻓﻲ اْﻝﺤﻴ ِ‬ ‫ٍ ِ‬
‫ﺎء ‪180 ....................................................................................................................‬‬ ‫ََ‬ ‫َﻤ ‪‬ر ﺒِ َر ُﺠل َﻴﻌظُ أ َ ُ‬
‫ﻴب َﻗﺎﺌِﻠُﻬُ ‪‬ن ‪228 ...........................................................................................................................‬‬ ‫ﺎت َ ِ‬
‫ﻻ َﻴﺨ ُ‬ ‫ُﻤ َﻌﻘ‪َ‬ﺒ ٌ‬
‫ﻼةَ‪202 .................................................................................................. .‬‬
‫ﺼَ‬‫ﻼ ِة َﻓﻘَ ْد أ َْد َر َك اﻝ ‪‬‬
‫ﺼَ‬‫ك َرْﻜ َﻌ ًﺔ ِﻤ َن اﻝ ‪‬‬
‫َﻤ ْن أ َْد َر َ‬
‫ﻼ ِﻏ ْﻴَﺒ َﺔ َﻝﻪُ‪166 ............................................................................................................. .‬‬ ‫ﻤن َأْﻝﻘَﻰ ِﺠ ْﻠﺒِﺎب اْﻝﺤﻴ ِ‬
‫ﺎء َﻓ َ‬ ‫َ ََ‬ ‫َْ‬
‫اﺴﺘَ ْﺠ َﻤ َر َﻓْﻠُﻴوﺘِ ْر‪213 ...................................................................................................... .‬‬ ‫ِ‬ ‫َﻤ ْن ﺘَ َو ‪‬‬
‫ﻀﺄَ َﻓْﻠ َﻴ ْﺴﺘَْﻨﺜ ْر‪َ ،‬و َﻤ ْن ْ‬
‫ف ِﻤ ْﻨ ُﻜم‪ ،‬ﻓَﻘَ َ ِ ِِ ِ ‪ِ ‬‬
‫ﺎل ﻓﻲ َﺤﻠﻔﻪ ﺒِﺎﻝﻼت َو ُ‬
‫اﻝﻌ ‪‬زى ‪139 ..................................................................................................‬‬ ‫ْ‬ ‫َﻤ ْن َﺤﻠَ َ‬
‫َﻤ ِرِﻩ ‪131 ..........................................................‬‬ ‫ِ‬ ‫ِ ‪ِ ‬‬ ‫ﺼ‪‬ﻴ ِﺔ ﻤﺤ ‪‬ﻤ ٍد ‪ ‬‬
‫ﻤن ﺴر‪‬ﻩ أَن ﻴْﻨظُر إِﻝَﻰ و ِ‬
‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَ ْﻴﻪ َو َﺴﻠ َم اﻝﺘﻲ َﻋﻠَ ْﻴﻬَﺎ َﺨﺎﺘ َﻤﺔُ أ ْ‬
‫َ‬ ‫َُ‬ ‫َ‬ ‫َْ َ ُ ْ َ َ‬
‫ﻋ ْﻨﻪُ ُﻜ ْرَﺒﺘَﻪُ ‪99 .....................................................................................................‬‬ ‫‪‬ج َﻋ ْن ُﻤ ْؤ ِﻤ ٍن ُﻜ ْرَﺒﺔً ﻓَرَ‬
‫‪‬ج اﷲُ َ‬ ‫َﻤ ْن ﻓَرَ‬
‫ﺠﻨ‪ِ ‬ﺔ‪145 ...................... ................................................................ .‬‬ ‫ِ‬
‫ت ﻝَﻪُ َﻨ ْﺨﻠَﺔٌ ﻓﻲ اْﻝ َ‬
‫ِِ‬ ‫ﺎل ﺴ ْﺒﺤ ‪ِ ‬‬
‫ﺎن اﻝﻠﻪ َوﺒِ َﺤ ْﻤدﻩ‪ُ ،‬ﻏر َ‬
‫ِﺴ ْ‬ ‫َﻤ ْن ﻗَ َ ُ َ َ‬
‫ﻋﻬَﺎ ‪220 ...................... ................................................................................................‬‬
‫ض َﻓْﻠَﻴ ْزَرْ‬
‫ت َﻝﻪُ أ َْر ٌ‬
‫َﻤ ْن َﻜ َﺎﻨ ْ‬
‫ﻼةً َﻓْﻠﻴ ‪‬‬ ‫ِ‬
‫ﺼﻠﻬَﺎ إِ َذا َذ َﻜ َرَ‬
‫ﻫﺎ‪128 .............................................................................................................. .‬‬ ‫ﺼَ ُ َ‬ ‫َﻤ ْن َﻨﺴ َﻲ َ‬
‫ﺴَﻨﺔً‪119 ................................................................................................................... ،‬‬ ‫َﻤ ْن َﻫ ‪‬م ﺒِ َﺤ َﺴ َﻨ ٍﺔ ُﻜﺘَِﺒ ْ‬
‫ت ﻝَﻪُ َﺤ َ‬
‫اﺤ َد ٍة أَﺘَ َﻘ‪‬ﺒ ُل ﻝَﻪُ ﺒِﺎْﻝ َﺠﻨ‪ِ ‬ﺔ؟ ‪100, 121 .....................................................................................................‬‬
‫ﻤن ﻴﺘَ َﻘ‪‬ﺒ ُل ﻝِﻲ ﺒِو ِ‬
‫َْ َ‬
‫َ‬
‫ُﺤ ٍد َوﻗَﺎ َل« ‪ْ :‬ارِم ِﻓ َد َ‬
‫اك أَﺒِﻲ وأُ ‪‬ﻤﻲ» ‪149 ...................... ................................‬‬ ‫ِ ‪ِ ‬‬ ‫اﷲ ‪ ‬‬ ‫ﻨﺜَ َل ﻝِﻲ رﺴو ُل ِ‬
‫َ‬ ‫ﺼﻠﻰ اﻝﻠﻪُ َﻋﻠَْﻴﻪ َو َﺴﻠ َم ﻜ َﻨ َﺎﻨﺘَﻪُ َﻴ ْوَم أ ُ‬
‫َ‬ ‫َُ‬ ‫َ‬
‫ﻼم ﻝَﺒِ ٌ‬
‫ﻴب ‪153 ...............................................................................................................................‬‬ ‫َﻫ َذا أ ََﻨ ٌس ُﻏ ٌ‬
‫َﻫ ْل ﺘَْﺄ ُﻜ ُل اْﻝ َﻤ ْأرَةُ َﻤ َﻊ َزْو ِﺠﻬَﺎ َوِﻫ َﻲ طَﺎ ِﻤ ٌ‬
‫ث؟ ‪160 ......... ................................................................................................‬‬
‫ﻴرة اْﻝ َﻌر ِ‬

‫ِ‬ ‫ِ‬ ‫َوَأ‪‬ﻨﻰ ﻝِ َﻲ اﻝ ‪‬ﺸﻬَ َ‬
‫ب‪157 .......................................................................................................... .‬‬ ‫ﺎدةُ َوأََﻨﺎ ﻓﻲ َﺠ ِز َ َ‬
‫‪‬ك اﻝﻠ‪‬ﻪُ ‪166 ............................................................................................................................‬‬
‫ﻴﺎ أَرض رﺒ‪‬ﻲ ورﺒ ِ‬
‫َ ْ ُ َ ََ‬
‫‪‬ﺎﻋﺔُ؟ ‪99 ........................................................................................................................‬‬ ‫ﻴﺎ رﺴ َ ‪ِ ‬‬
‫ول اﻝﻠﻪ‪َ ،‬ﻤﺘَﻰ اﻝﺴ َ‬ ‫َ َُ‬
‫اﻝﺠ ْﻤ ِر‪111 ...................................................................... .‬‬ ‫ﺎن اﻝﺼ‪‬ﺎﺒِ ُر ِﻤ ْﻨﻬُ ْم َﻋﻠَﻰ ِدﻴﻨِ ِﻪ َﻜﺎﻝﻘَﺎﺒِ ِ‬
‫ض َﻋﻠَﻰ َ‬ ‫َﻴ ْﺄﺘِﻲ َﻋﻠَﻰ اﻝﻨ ِ‬
‫‪‬ﺎس َزَﻤ ٌ‬
‫ﻴرة ِﻤ ْن َ‬
‫ﺨ ْﻴ ٍر ‪215 .......................................................................‬‬ ‫ﺎل ﻻَ إِﻝَﻪَ إِ ‪‬ﻻ اﻝﻠ‪‬ﻪُ‪ ،‬وِﻓﻲ َﻗْﻠ ِﺒ ِﻪ وْزُن َﺸ ِﻌ ٍ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َﻴ ْﺨ ُرُج ِﻤ َن اﻝ‪‬ﻨ ِﺎر َﻤ ْن ﻗَ َ‬
‫ﺠ َﻼﻝِﻲ‪137 .... ................................................................................................ ،‬‬
‫‪‬ون ﺒِ َ‬
‫ﻴﻘُو ُل اﷲ ﻴوم اْﻝ ِﻘﻴ ِ‬
‫ﺎﻤﺔ أ َْﻴ َن اْﻝ ُﻤﺘَ َﺤﺎﺒ َ‬
‫َ َْ َ َ َ‬ ‫َ‬
‫َﻤ ِل‪112 .......................................................................................... .‬‬ ‫آدم وﻴﻜﺒر ِﻤ ْﻨﻪ اﺜَْﻨﺘَ ِ ِ‬
‫ص طُو ُل ْاﻷ َ‬
‫ﺎن اْﻝﺤ ْر ُ‬ ‫ُ‬ ‫َﻴ ْﻬ َرُم ْاﺒ ُن َ َ‬
‫‪233‬‬
‫خ‬ ‫سا‬
‫إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن ‪124--------------------------------------------------------‬‬

‫إﺒراﻫﻴم ﺒن إﺴﺤﺎق ﺒن ﻝؤﻝؤ ﺒن ﻋﺒد اﷲ اﻝﻨوري ﻗطب اﻝدﻴن اﺒن اﻝﻤﺠﺎﻫد اﻝﻤوﺼﻠﻲ ‪124------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ظﺎﻓر ﺒن ﻤﺤﻤد ﺒن ﺤﻤﺎد اﻝﻜﻨﺎﻨﻲ ﺒرﻫﺎن اﻝدﻴن اﻝﺸﺎرﻋﻲ ‪125---------------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﺴﺒﺎع اﻝﻔزاري ‪125-----------------------------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن داود ﺒن ﺤﻴدر اﻝﻘرﺸﻲ ‪126--------------------------------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن اﻝﻤﻔﻀل ﺒن اﻝﻔﺎﻤﻐﺎر اﻝﺤﻠﺒﻲ ‪126-----------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف اﻝزرزاري اﻝدﻤﻴﺎطﻲ ﻨﺠم اﻝدﻴن ﺒن اﻝﻘطﺒﻲ ‪126------------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺼﻤد اﻝﺘ‪ْ‬زِﻤ ْﻨﺘِﻲ ‪126 ---------------------------------------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن اﻝﺨﻀر ﺒن ﻤﺤﻤد ﺒن ﺘﻴﻤﻴﺔ اﻝﺤراﻨﻲ ‪127 ----------------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف ﺒن ﻋﺘﻴق ﺒن ﻨﺠﺎ ﺒن اﻝﻨرد ‪127 ---------------------------------------------------‬‬
‫إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ ﺒن أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺤﺒش ﺒن ﻋطﺎء ‪127-------------------------------------------------------------------------‬‬
‫أﺒو اﻝﻘﺎﺴم ﺒن ﻋﺒد اﻝﺴﻼم ﺒن أﺒﻲ ﻋﺒد اﷲ ‪194 ---------------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن اﻝﻌز أﺤﻤد ﺒن ﻋﺒد اﻝﺤﻤﻴد ﺒن ﻋﺒد اﻝﻬﺎدي ﺒن ﻴوﺴف ﺒن ﻗداﻤﺔ ‪135------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻝﻜرﺘﺎﻨﻲ ‪135--------------------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝزﺒﻴدي ‪135-----------------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻨﺘر اﻝ ‪‬ﺴﻠَﻤﻲ ‪137 -----------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن اﻝرﻀﻲ ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺠﺒﺎر اﻝﻤﻘدﺴﻲ اﻝﺼﺎﻝﺤﻲ ‪136-----------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ُﺴ ْﻨﻘُر اﻝﻌﺎدﻝﻲ ‪137 -----------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻤﺤﻤد ﺒن ﻤوﺴﻰ ﺒن اﻝﻨﻌﻤﺎن ‪137----------------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻴوﺴف ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﺜﻤﺎن اﻝﻨﺸﺎﺌﻲ ‪137------------------------------------------------------------------------------‬‬
‫أﺒو ﺒﻜر ﺒن ﻴوﺴف ﺒن ﻋﺒد اﻝﻌظﻴم ﺒن ﻴوﺴف ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن داود اﻝﻤﻨذري ‪138------------------------------------------------‬‬
‫أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻓﻼح ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺤﺎﺘم ﺒن ﺸداد ‪106 -------------------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﷲ ‪108-----------------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺤرز اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﷲ اﻝﺴﻠﻤﻲ ‪107 ---------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن طﻲ ‪107------------------------------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺒﻲ ﺠﻌﻔر ﺒن ﻤﺤﻤد اﻝﺤﻠﺒﻲ اﻝﺤﻨﻔﻲ ‪108 -----------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺒﻲ طﺎﻝب ﺒن أﺒﻲ اﻝﻨﻌم ﻨﻌﻤﺔ ﺒن ﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﺒﻴﺎن اﻝﺼﺎﻝﺤﻲ اﻝﺤﺠﺎر ‪110 --------------------------------------------‬‬
‫أﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﻜﻲ ﺒن ﻋﺜﻤﺎن ‪106-------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﺤﻤود ﺒن ﻋﻤر ﺒن ﺤﻤود ﺒن ﺴﻼﻤﺔ ﺒن ﺤﻤﺎد ﺒن ﻫﺎﻤل ﺒن ﺤﻤود اﻝﺤراﻨﻲ ‪108-----------------------------------------------‬‬
‫أﺤﻤد ﺒن رﻀوان ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ اﻝزﻫر ‪109--------------------------------------------------------------------------------------‬‬
‫‪234‬‬
‫أﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﺤﻤزة ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ ‪109---------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻬﻜﺎري اﻝﺼرﺨدي ‪112 ----------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ ﺒﻜر اﻝواﻨﻲ ‪113 ---------------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرزاق اﻝﻤﺤﺠﻲ ‪113------------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ‪111--------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد اﻷﻨﺼﺎري ‪112--------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن اﻝرﻓﻌﺔ ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ اﻝﻤﺠد اﻝﻌدوي ‪114---------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﺤﺴن ﺒن ﻤﻌﺎﻝﻲ اﻝﺸﺎﻓﻌﻲ اﻝﻤﻘدﺴﻲ اﺒن اﻝﺸﻌﺎر ‪114--------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ُﻋ َﺒ ْﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﺒﺎس ﺒن ﻤﺤﻤد ﺒن ﻤوﻫوب ﺒن ﺒدر ﺒن ﻤﺤﻤد ﺒن ﺴﻌد ‪115----------------------------------------------‬‬
‫اﻝﻤ ْﺸﺘُوﻝﻲ اﻝﻠﺨﻤﻲ ‪115-----------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﻴوب ﺒن ﻋﻠوي ُ‬
‫ﺘﺎﻨﻲ ‪116-------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﺤﺴﺎم ﺸﻬﺎب اﻝدﻴن اﺒن اﻝ َﻜْﻠ َو ّ‬
‫أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻫﺎرون ﺒن ﻤﺤﻤد ﺒن ﻫﺎرون اﻝﺜﻌﻠﺒﻲ اﻝﻘﺎرئ ‪116 ----------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻴﻌﻴش ‪117 --------------------------------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن ﻋوض ﺒن ﺨﻠف ﺒن راﺠﺢ ﺒن ﺒﻼل ﺒن ﻫﻼل ‪117 --------------------------------------------‬‬
‫ﻲ اﻝﻌطّﺎر ‪117 ---------------------------------------------------------------------------------------‬‬ ‫أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﻔﺎف اﻝﻤ ِ‬
‫وﺸ ‪‬‬ ‫ُ‬
‫ﻐدي ﺒن ﻋﺒد اﷲ اﻝﺼﻴرﻓﻲ‪118-----------------------------------------------------------------------------------------‬‬ ‫أﺤﻤد ﺒن ُﻜ ْﺸﺘُ ِ‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﻋﺜﻤﺎن اﻝﻤﺼري ‪119 ---------------------------------------------------------------------‬‬

‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋدﻻن اﻝﺤرﻴري ‪118---------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴراﺌﻴل ﺒن أﺒﻲ ﺒﻜر ﺒن اﻝﻤﻜﺎرم اﻝﻘَﺼ‪‬ﺎع ‪118 ---------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﺎزم ﺒن ﺤﺎﻤد ﺒن ﺤﺴن اﻝﻤﻘدﺴﻲ ‪119---------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻤﺎن ﺒن ﺤﻤﺎﺌل‪120--------------------------------------------------------------------------------------------‬‬
‫ﻲ ‪119 ---------------------------------------------------‬‬ ‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻠﻲ اﻝﻤﺨزوﻤﻲ اﻝﺼ ْ ِ‬
‫‪‬ﻴَرﻓ ّ‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﺘوزري اﻝﻘﺴطﻼﻨﻲ ‪119---------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ اﻝﻤﻘدﺴﻲ ‪120 ----------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻨﺼر ﺒن ﻜرﻴم ﺒن ﻓﺎﻀل اﻹﺴﻌردي‪121----------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤظﻔر ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻤﻜﺎرم ﻤظﻔر ﺒن ﺒدر ﺒن اﻝﺤﺴن ﺒن اﻝﻔرج ‪121------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﻨﺼور ﺒن إﺒراﻫﻴم ﺒن ﻤﻨﺼور ﺒن رﺸﻴد اﻝﺤﻠﺒﻲ اﻝﺠوﻫري ‪122 --------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻤﻨﺼور ﺒن ﺼﺎرم اﻝدﻤﻴﺎطﻲ ﺸﻬﺎب اﻝدﻴن‪122------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺎﻓظ رﺸﻴد اﻝدﻴن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ اﻝﻌطّﺎر ‪123 -----------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن أﺤﻤد ﺒن ﺤﺴن ﺒن ﻋطﺎء ‪123------------------------------------------------------------------------------------‬‬
‫أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺜﻤﺎن اﻝﺤﻠﺒﻲ ‪123---------------------------------------------‬‬
‫إﺴﺤﺎق ﺒن ﻴﺤﻴﻰ ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل اﻵﻤدي ‪128--------------------------------------------------------------------‬‬
‫‪235‬‬
‫أﺴﻤﺎء ﺒﻨت ﻴﻌﻘوب ﺒن أﺤﻤد ﺒن ﻴﻌﻘوب ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘرئ ‪131------------------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن أﺒﻲ ﺒﻜر ﺒن إﺒراﻫﻴم اﻝﻘرﺸﻲ اﻝﺘﻔﻠﻴﺴﻲ ‪128--------------------------------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﺴﻠﻴﻤﺎن اﻝﺨراطﻲ اﻝﺸﺎﻓﻌﻲ اﻝطﺒﻴب ‪129----------------------------------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن ﻤﺴﻌود ﺒن إﺒراﻫﻴم اﻝﻌﺠﻠوﻨﻲ اﻝدﻫﺎن زﻴن اﻝدﻴن اﻝﺼﺎﻝﺤﻲ ‪130----------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن ﻋﻠﻲ ﺒن ِ‬
‫ﻀ ْرَﻏﺎم ﺒن ﻋﻤر اﻝدﻤﻴﺎطﻲ ‪129-------------------------------------------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر ﺒن أﺒﻲ اﻝﻔﻀل ﺒن اﻝﺤﺴن ﺒن ﻨﺼر اﻝﺤﻤوي ‪130 -----------------------------------------------------------------‬‬
‫إﺴﻤﺎﻋﻴل ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد رﺒﻪ اﻝﻤﻐرﺒﻲ اﻷﺼل اﻝﻤﺼري ‪131 --------------------------------------------------------------‬‬
‫آﻗوش ﺒن ﻋﺒد اﷲ اﻝﺸﺒﻠﻲ اﻝﺨﺎزﻨداري اﻝﺼﻔوي ‪131 -----------------------------------------------------------------------------------‬‬
‫آﻗوش ﺒن ﻋﺒد اﷲ ﻋﺘﻴق ﻨﺠم اﻝدﻴن ﻋﻤر ﺒن اﻝﻀرﻴر ‪132 ----------------------------------------------------------------------------‬‬
‫اﻝﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﺴﻴﻨﻲ ‪139---------------------------------------------------------------------------------------------‬‬
‫اﻝﺤﺴن ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻌﻤﺎد اﻝﻜﺎﺘب اﻝﻘرﺸﻲ ‪139-------------------------------------------------------------------‬‬
‫اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﺴﻴد اﻝﻜل ﺒن أﻴوب ﺒن أﺒﻲ ﺼﻔرة اﻷزدي اﻝﻤﺼري ‪139---------------------------------------------------------‬‬
‫اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﺎﻤد اﻝﺸﺎﻓﻌﻲ ‪140---------------------------------------------------------------‬‬
‫اﻝﺤﺴﻴن ﺒن ﻴﺤﻴﻰ ﺒن ﺨﻠﻜﺎن اﻝﻤﻨﻌوت ﺒﺎﻝرﻜن ‪140 -----------------------------------------------------------------------------------‬‬
‫آﻤﻨﺔ ﺒﻨت اﻹﻤﺎم أﺒﻲ اﻝﻔرج ﻋﺒد اﻝرﺤﻤن ﺒن أﻗﻀﻰ اﻝﻘﻀﺎة ﻨﺠم اﻝدﻴن أﺤﻤد ﺒن ﻤﺤﻤد ‪132---------------------------------------------‬‬
‫أ ّْﻴ ُد ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺤﺴﺎﻤﻲ اﻝﻤﻐﻴﺜﻲ ‪133--------------------------------------------------------------------------------------------‬‬
‫أﻴوب ﺒن ﻨﻌﻤﺔ ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ ﺒن أﺤﻤد ﺒن ﺠﻌﻔر ﺒن ﺤﺴﻴن ﺒن ﺤﻤﺎد اﻝﻨﺎﺒﻠﺴﻲ ‪133----------------------------------------------‬‬
‫َﺒ َﺸر ﺒﻨت أﺤﻤد ﺒن ﻨﻌﻤﺔ ﺒن اﻝﺠﻠﻴس ‪134--------------------------------------------------------------------------------------------‬‬
‫ُﺒ ْﻜﺘُ ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺒدري اﻝﺨزﻨداري ‪134--------------------------------------------------------------------------------------------‬‬
‫ُﺒ ْﻜﺘُ ُﻤر ﺒن ﻋﺒد اﷲ اﻝﺸﻤﺴﻲ ‪134 -----------------------------------------------------------------------------------------------------‬‬
‫ﺒﻠﺒﺎن ﺒن ﻋﺒد اﷲ اﻝﺴﻌودي ‪134 -----------------------------------------------------------------------------------------------------‬‬
‫ﺘﻤﻴم ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﺤﺎزم اﻝﺼﺎﻝﺤﻲ اﻝﺤﻤﺎﻤﻲ ‪138--------------------------------------------------------------------------------‬‬
‫ﺤﺒﻴﺒﺔ ﺒﻨت اﻝزﻴن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم أم ﻤﺤﻤد اﻝﻤﻘدﺴﻴﺔ ‪138------------------------------------------------------------‬‬
‫ﺤﻔﺼﺔ ﺒﻨت ﻋﺒﻴد ﺒن ﻤﺤﻤد ﺒن ﻋﺒﺎس ‪141 ------------------------------------------------------------------------------------------‬‬
‫ﺤﻤزة ﺒن أﺴﻌد ﺒن اﻝﻤظﻔر ﺒن اﻝﻘﻼﻨﺴﻲ ‪141-----------------------------------------------------------------------------------------‬‬
‫ﺨﺎﺘون ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻨﻘر ‪142-------------------------------------------------------------------------------------------‬‬
‫ﺨدﻴﺠﺔ ﺒﻨت إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ اﻝﻌﺴﻘﻼﻨﻲ اﻝﺤﻨﺒﻠﻲ ‪142--------------------------------------------------------------------------------‬‬
‫ﺨدﻴﺠﺔ ﺒﻨت اﻝﻔﺨر ﻓﺨراور ﺒن ﻤﺤﻤد ﺒن ﻓﺨراور ﺒن ﻤﺤﻤود اﻝﻜﻨﺠﻲ‪143 --------------------------------------------------------------‬‬
‫ﺨدﻴﺠﺔ ﺒﻨت ﻋﺜﻤﺎن ﺒن اﻝﺘوزري ‪143 -------------------------------------------------------------------------------------------------‬‬
‫ﺨدﻴﺠﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ ‪143 ------------------------------------------------------------------------------------------‬‬
‫دﻋﻴن ﺒن ﻗراﻗوش اﻝظﺎﻫري ‪143 -----------------------------------------------------------------------------------------------------‬‬
‫دﻨﻴﺎ ﺒﻨت اﻝﻤوﻓق ﻴوﺴف ﺒن ﺴﻠﻴﻤﺎن اﻝﻬﻜﺎري ‪144------------------------------------------------------------------------------------‬‬
‫‪236‬‬
‫اﻝﺨﺘَﻨﻲ ‪144-----------------------------------------------------------------------------------------------‬‬
‫زﻫرة ﺒﻨت ﻋﻤر ﺒن ﺤﺴﻴن ُ‬
‫زﻴﻨب ﺒﻨت اﻝﻜﻤﺎل أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘدﺴﻲ ‪144----------------------------------------------------------------‬‬
‫زﻴﻨب ﺒﻨت ﻋﺒد اﷲ ﻤﺴﺘوﻝدة إﺒراﻫﻴم ﺒن ﻴﺤﻴﻰ اﻝﻌﺴﻘﻼﻨﻲ ‪145-------------------------------------------------------------------------‬‬
‫زﻴﻨب ﺒﻨت ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒﺠدي ‪145------------------------------------------------------------------------------‬‬
‫زﻴﻨب ﺒﻨت ﻴﺤﻴﻰ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﺴﻼم اﻝﺴﻠﻤﻲ ‪145-------------------------------------------------------------------------‬‬
‫ﺴت اﻝﻌﺒﻴد ﺒﻨت ﻋﻤر ﺒن أﺒﻲ ﺒﻜر اﻝ ‪‬دَﻨ ْﻴ ِﺴري ‪146------------------------------------------------------------------------------------‬‬
‫ﺴﻼﻤﺔ ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝواﺤد ﺒن ﺸﻘﻴر اﻝﺘﻤﻴري اﻝﺤراﻨﻲ ‪146 ---------------------------------------------------------------------‬‬
‫ﺴﻠﻴﻤﺎن ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن ﻋﺒد اﻝرزاق ﺒن أﺒﻲ ﻋﺒﺎس اﻝﻤﺤﺠﻲ ‪147-------------------------------------------------------------------‬‬
‫ﺴﻠﻴﻤﺎن ﺒن ﻋﻤر اﻝزرﻋﻲ‪147 --------------------------------------------------------------------------------------------------------‬‬
‫ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻵﻤدي ‪149------------------------------------------------------------------------------------------------------‬‬
‫ُﺴ ْﻨ ُﺠر ﺒن ﻋﺒد اﷲ اﻷﻨطﺎﻜﻲ ‪148----------------------------------------------------------------------------------------------------‬‬
‫ﺴﻨﺠر ﺒن ﻋﺒد اﷲ اﻝﺠﺎوﻝﻲ ‪148 -----------------------------------------------------------------------------------------------------‬‬
‫ُﺴ ْﻨﻘُر ﺒن ﻋﺒد اﷲ اﻝﺴﻌدي ‪150------------------------------------------------------------------------------------------------------‬‬
‫ﺴﻨﻘر ﺒن ﻋﺒد اﷲ ﻓﺘﻰ اﻝﺒدر طﺎﻫر ﺒن إﺴﻤﺎﻋﻴل اﻝﺨﻠﻴﻠﻲ اﻝﺠواﺸﻨﻲ ‪149 --------------------------------------------------------------‬‬
‫ﺸرﻴﻔﺔ ﺒﻨت اﻝﺸرف أﺒﻲ اﻝﺒرﻜﺎت ﻋﺒد اﻝﻤوﻝﻰ ﺒن اﻹﻤﺎم ﺘﺎج اﻝدﻴن ﻋﻠﻲ ﺒن أﺤﻤد ‪151-------------------------------------------------‬‬
‫ﺼﺎﻝﺢ ﺒن إﺴﺤﺎق ﺒن ﻤﺤﻤد ﺒن ﻀرﻏﺎم ﺠﻤﺎل اﻝدﻴن ﺒن اﻝﻌﺎدﻝﻲ ‪151 -----------------------------------------------------------------‬‬
‫ﺼﺎﻝﺢ ﺒن ﻋﺒد اﻝﻌظﻴم ﺒن ﻴوﻨس ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻴﺎﺴﻴن ﺒن ﺴوار اﻝﻔﻬﻤﻲ اﻝﻌﺴﻘﻼﻨﻲ ‪151 --------------------------------------------‬‬
‫ﺼﺎﻝﺢ ﺒن ﻤﺨﺘﺎر ﺒن ﺼﺎﻝﺢ ﺒن أﺒﻲ اﻝﻔوارس اﻷُ ْﺸ ُﻨ ِﻬﻲ ‪152---------------------------------------------------------------------------‬‬
‫طرﻨطﺎي اﻝدوادار اﻝزﻴﻨﻲ اﻝﻌﺎدﻝﻲ ‪153------------------------------------------------------------------------------------------------‬‬
‫ﻋﺎﺌﺸﺔ ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ ‪191-------------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﺤق ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ اﻝﺴﻌدي ‪160------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﺤق ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤود اﻝﻤﻨﺒﺠﻰ‪161-----------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﺤﻤﻴد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﻤﻌﺎﻝﻲ اﻝﺤﻨﻔﻲ اﻝﻤﺼري ‪161------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر اﻝﻤﻘدﺴﻲ ‪162-----------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن ﺸﻜر ﺒن ﻋﻼن اﻝﻤﻘدﺴﻲ اﻝﺼﺎﻝﺤﻲ ‪161-----------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺤﻤد ﺒن ﻋﺒد اﷲ اﻝﻤﻘدﺴﻲ ‪163-------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن ﻤﺤﻤد اﻝﺼﻌﺒﻲ ‪164----------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن ﻤﺤﺒوب اﻝﺒﻌﻠﺒﻜﻲ ‪163 ------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﺤﺴﻴن ﺒن ﻤﻨﺎع ﺒن ﺤﺴﻴن اﻝﺘﻜرﻴﺘﻲ ‪164--------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺒِﺠ ِ‬
‫‪‬دي اﻝﻔﺎﻤﻲ ‪165 -----------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺠوﻫري اﻝرﺒﻌﻲ اﻝﺤﻠﺒﻲ ‪165----------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺨﻠوف ﺒن ﺠﻤﺎﻋﺔ اﻝرﺒﻌﻲ ‪165---------------------------------------------------------‬‬
‫‪237‬‬
‫ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺴﻌود ﺒن أﺤﻤد اﻝﺤﺎرﺜﻲ اﻝﻘﺎﻀﻲ اﻝﺤﻨﺒﻠﻲ ‪166----------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻴم ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺎﻜر ﺒن أﺒﻲ اﻝﻴﺴر اﻝﺘﻨوﺨﻲ‪167--------------------------------------------------‬‬
‫ﻋﺒد اﻝرﺤﻴم ﺒن ﻤﺤﻤود ﺒن أﺒﻲ اﻝﻨور ﺒن ﻤﺤﻤود اﻷﻨﺼﺎري ‪168-----------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﻤﻨﺼور اﻝرﺒﻌﻲ اﻝﺒﻐدادي ‪168--------------------------------------------------‬‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝﺴﻼم ﺒن ﺘﻴﻤﻴﺔ ‪169-------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﻌزﻴز ﺒن ﻴوﺴف ﺒن أﺒﻲ اﻝﻌز ﺒن ﻋزﻴز ﺒن ﻴﻌﻘوب ﺒن ﻴﻌﻤور اﺒن ذؤاﻝﺔ اﻝﺤﻤداﻨﻲ ‪169------------------------------------------‬‬
‫ﻋﺒد اﻝﻐﺎﻝب ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻘﺎﻫر اﻝﻤﺎك ‪170-------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﻐﻔﺎر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ ﺒن ﻋوض ﺒن ﺴﻨﺎن اﻝﺴﻌدي اﻝﻤﺼري اﻝﺸﺎﻓﻌﻲ ‪170---------------------------------------------‬‬
‫ﻋﺒد اﻝﻘﺎدر ﺒن ﺒرﻜﺎت ﺒن أﺒﻲ اﻝﻔﻀل اﻝﺒﻌﻠﻲ اﺒن اﻝﻘرﻴﺸﺔ ‪171 ------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﻘﺎدر ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ ﺒﻜر ﺒن ﺸﺎدي ‪171 ---------------------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن إﺴﻤﺎﻋﻴل اﻝﺸطﻨوﻓﻲ اﻝﺤرﻴري ‪154-----------------------------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ ‪154-----------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﻘزوﻴﻨﻲ اﻝﺤﻠﺒﻲ ‪155----------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﺘرﻜﻲ ‪155 -----------------------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﺤﺴن ﺒن ﺤﺎﻤد ﺒن اﻝﺤﺴن ﺒن إدرﻴس ﺒن ﺤﻤﻴد ‪155-------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن اﻝﺤﺴن ﺒن ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﻐﻨﻲ اﻝﺤﺎﻓظ ﻋﺒد اﻝواﺤد ﺒن ﻋﻠﻲ ﺒن ﺴرور ‪156---------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن أﺒﻲ اﻝﺘﺎﺌب ﺒن أﺒﻲ اﻝﻌﻴش اﻷﻨﺼﺎري اﻝدﻤﺸﻘﻲ ‪157-----------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺒﺎﻗﻲ ﺒن ﻋﻠﻲ اﻝﺠذاﻤﻲ‪158------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝﺤﻠﻴم ﺒن ﻋﺒد اﻝﺴﻼم ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﺘﻴﻤﻴﺔ اﻝﺤراﻨﻲ ‪158------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن أﺤﻤد ﺒن ظﺎﻓر ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﻜﺒﻠﺞ ‪159-----------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن ﺸﺒل اﻝﺼﻨﻬﺎﺠﻲ ‪159----------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﷲ ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻤر اﻷزدي ‪160-------------------------------------------------------------------------------------‬‬
‫ﻋﺒد اﻝﻤﺤﺴن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤود ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد ‪172-------------------------------------------------‬‬
‫ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻤﻠك ‪173------------------------------------------------‬‬
‫ﻋﺒد اﻝواﺤد ﺒن ﻤﻨﺼور ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن اﻝﻤﺨﺘﺎر‪173---------------------------------------------------------‬‬
‫ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ ﺒن أﺤﻤد ﺒن ﻋﻘﻴل ﺒن ﻤﺤﻤد ‪173---------------------------------------------‬‬
‫ﻋﺘﻴق ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ اﻝﻔﺘﺢ ﺒن أﺒﻲ اﻝﺤﺴن ﺒن أﺒﻲ ﻋﺒد اﷲ ﺒن أﺒﻲ ﺴﻌﻴد ‪174-----------------------------------------------‬‬
‫ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ اﻝظﺎﻫري اﻝﺤﻠﺒﻲ ‪174-------------------------------------------------------------------------‬‬
‫ﻋﺜﻤﺎن ﺒن ﺒﻠﺒﺎن ‪175----------------------------------------------------------------------------------------------------------------‬‬
‫ﻋﺜﻤﺎن ﺒن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن ﻴﻌﻠﻰ اﻝﻤﺎزوﻨﻲ ‪175-------------------------------------------------------------------------------------‬‬
‫ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻋﻴﺴﻰ ﺒن ِد ْرَﺒﺎس ﺒن ِﻓْﻴ ِر ﺒن ﺠﻬم ﺒن َﻋ ْﺒ ُدوس ‪176-----------------------------------------------‬‬
‫‪ '/0‬ﺒن أﺒﻲ اﻝﺨﻴر اﻝﻔﻀل ﺒن ﻋﻠﻲ ﺒن ﻨﺼر ﺒن ﻋﺒد اﷲ ﺒن اﻝﺤﺴﻴن ﺒن رواﺤﺔ ‪184-------------------------------------------------‬‬
‫‪238‬‬
‫ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻌﺎﻝﻲ ﺒن ﺨﻀر اﻝﺘﻨوﺨﻲ ‪187----------------------------------------------------------------------------------------‬‬
‫طﻲ اﻝزﺒﻴري ‪179-----------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر ﺒن ّ‬
‫ﻋﻠﻲ ﺒن إﺴﺤﺎق ﺒن ﻝؤﻝؤ ﺒن ﻋﺒد اﷲ اﻝﻨوري اﻷﺘﺎﺒﻜﻲ ‪177 ----------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻴﺤﻴﻰ ‪177-------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن أﺒﻲ اﻝﻌﻼء ﺒن راﺸد ﺒن ﻤﺤﺴ‪‬ن اﻝدﻤﺸﻘﻲ ‪179------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف اﻝﻘوﻨوي اﻝﺘِﺒرﻴزي ‪176 -----------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﺠﺎﺒر ﺒن ﻋﻠﻲ ﺒن ﻤوﺴﻰ ﺒن ﺨﻠف ﺒن ﻤﻨﺼور ‪180-------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﺤﺴن ﺒن ﻋﻠﻲ ﺒن إﺒراﻫﻴم اﻷرﻤوي اﻝﺼوﻓﻲ اﻝﺸﺎﻓﻌﻲ ‪180-------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﺤﺴن ﺒن ﻤﻜﻲ ﺒن ﺤﺴن ﺒن ُﻤ َزﻴز اﻝﺘﻨوﺨﻲ اﻝﺤﻤوي ‪181 ---------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﺤﺴﻴن ﺒن أﺴد ﺒن زﻴﺎدة اﻝﺒﻬﻨﺴﻲ ‪181 ---------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن رزق اﷲ ﺒن ﻤﻨﺼور اﻝﻨﺎﺒﻠﺴﻲ ‪182 ------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﺒد اﷲ ﺒن ﺴﻌد اﻝﻤﻘدﺴﻲ ‪182-----------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻋﻤر ﺒن اﻝواﻨﻲ اﻝﺨﻼطﻲ ‪183 ----------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻋوض ﺒن ﻤﺤﻤد اﻝﻘﺎﻫري ‪183 ----------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﺒن اﻝﻤظﻔر ﺒن ﻤﺤﻤد ﺒن إﻝﻴﺎس ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن ﺤﻤزة ‪183-----------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻤﺎن ﺒن ﺤﻤﺎﺌل ‪185--------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝراﺤم ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﺼﻔوان اﻝ ِﻜ ْﻨدي ‪185-------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻘﺎدر ﺒن ﻋﺒد اﻝﻬﺎدي ﺒن إﺴﺤﺎق ﺒن ﻨﺼر ‪186-----------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻫﻼل اﻷزدي ‪186-----------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻋﻠﻲ ﺒن ﺠﻌﻔر ‪187----------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻤﺴﻌود ﺒن ﻨﻔﻴل اﻝﻘﺎدري ‪187------------------------------------------------------------------------------------------------‬‬
‫ﻋﻠﻲ ﺒن ﻴوﻨس ﺒن أﺤﻤد اﻝﺨﺜﻌﻤﻲ ‪188-----------------------------------------------------------------------------------------------‬‬
‫ﻤﻔرج اﻝﺸطﻨوﻓﻲ ‪188------------------------------------------------------------------------------------‬‬
‫ﻋﻤر ﺒن ﺤﺴﻴن ﺒن ﻤﻜﻲ ﺒن ّ‬
‫ﻋﻤر ﺒن ﻋﺒد اﻝرﺤﻴم ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن ﻋﺒد اﷲ ‪189---------------------------------------------------------------------------------‬‬
‫ﻋﻤر ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻫﻼل اﻷزدي ‪189----------------------------‬‬
‫ﻋﻤر ﺒن ﻋﺒﻴد اﷲ ﺒن أﺤﻤد ﺒن ﻋﻤر ﺒن اﻝﺸﻴﺦ أﺒﻲ ﻋﻤر اﻝﻤﻘدﺴﻲ ‪190---------------------------------------------------------------‬‬
‫اﻝﻌﺘﺒﻲ اﻝﻘرﺸﻲ ‪190--------------------------------------------------------------------‬‬
‫ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻋﺜﻤﺎن ﺒن ﺴﻌﻴد ُ‬
‫ﻋﻴﺴﻰ ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﻋﺴﺎﻜر ﺒن ﺴﻌد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻴم ﺒن ﻤﻜﺘوم ‪190------------------------------------------------‬‬
‫ُﻏ ُﻠﺒك ﺒن ﻋﺒد اﷲ اﻝﺨزﻨداري اﻝﺒدري ‪191---------------------------------------------------------------------------------------------‬‬
‫ﻓﺎرس ﺒن أﺒﻲ ﻓراس اﻝﺠﻌﺒري ‪191---------------------------------------------------------------------------------------------------‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت اﻝﻌز إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ﺒن أﺒﻲ ﻋﻤر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻗداﻤﺔ ‪192-----------------------------------------------------‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻋﺒد اﻝداﺌم ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺒن ﻴﻌﻤر اﻝﻤﻘدﺴﻲ ‪193----------------------------------------------------------------‬‬
‫‪239‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻓﺨراور ﺒن ﻤﺤﻤد ﺒن ﻓﺨراور ‪193----------------------------------------------------------------------------------------‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن اﻝﻨﻌﻤﺎن ‪194---------------------------------------------------------------------------------------------------‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل اﻝﺒﻜري ‪193--------------------------------------------------------------------------------‬‬
‫ﻓﺎطﻤﺔ ﺒﻨت ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺠﺒرﻴل ﺒن أﺒﻲ اﻝﻔوارس ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺨﺎﻝد ‪194-----------------------------------------------‬‬
‫ﻜﺎﻓور ﻓﺘﻰ ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺠوﻫري ‪195 ------------------------------------------------------------------------------------------‬‬
‫ﻝوزة ﺒﻨت ﻋﺒد اﷲ ‪195---------------------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﺴن ﺒن ﻤؤﻤن اﻹرﺒﻠﻲ ‪222-------------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺤﻴدرة ﺒن اﻝﻘﻤﺎح اﻝﺸﺎﻓﻌﻲ ‪196----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن داود ﺒن اﻝﻌطّﺎر ‪196-------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺴﻠﻴﻤﺎن اﻝﺠراﺌﺤﻲ ‪196 ------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻐﻨﻲ اﻷﻨﺼﺎري ‪197--------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﷲ ‪196----------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن ﺒن ﻤﺤﻤد ﺒن ﻋوض اﻝﺤﺎرﺜﻲ ‪204-----------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺨﻴر اﻝﻔﻀل ﺒن رواﺤﺔ ‪213 ------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝزﻫر ﺒن ﺴﺎﻝم اﻝﻬﻜﺎري اﻝﻐﺴوﻝﻲ ‪205----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻘﺎﺴم ﺒن إﺴﻤﺎﻋﻴل اﻝﻔﺎرﻗﻲ ‪213 ---------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺒﻲ اﻝوﻗﺎر اﻝﺤﻠﺒﻲ ‪202----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺤﻤد ‪‬‬
‫اﻝزْﻋﺒﻲ ‪202---------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝداﺌم ﺒن ﻨﻌﻤﺔ اﻝﻤﻘدﺴﻲ ‪201--------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻤﺤﻤد ﺒن طرﺨﺎن ﺒن أﺒﻲ اﻝﺤﺴن اﻝﺼﺎﻝﺤﻲ ‪201---------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴﻴن ﻴﺤﻴﻰ ﺒن اﻝﺴﻴوري اﻝﻤﺎﻝﻜﻲ ‪199----------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﻬﻴﺠﺎء ﺒن أﺒﻲ اﻝﻤﻌﺎﻝﻲ ‪199---------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺘﻤﺎم اﻝﺤﻨﺒﻠﻲ ‪197------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﺨﺎﻝق ﺒن ﻋﻠﻲ ﺒن ﺴﺎﻝم ﺒن ﻤﻜﻲ اﻝﺘﻘﻲ اﻝﺼﺎﺌﻎ ‪197---------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﻋﻴﺎش ﺒن ﺤﺎﻤد ﺒن ﺨﻠف اﻝﻤﻘدﺴﻲ ‪197----------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝﺸﻴﺨﻲ اﻝﻌﻤري ‪197----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن اﻝذﻫﺒﻲ‪198-----------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻏدﻴر اﻝواﺴطﻲ ‪198-------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻌﺔ ﺒن ﻤطرف ﺒن طرﻴف ﺒن َذ ِرﻴﺢ اﻝﻘﻨوي اﻝﺼﺎﻝﺤﻲ ‪198 -------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﻨﻴر اﻝذﻫﺒﻲ ‪199------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻋﻤر اﻝدروﺠﻲ أﺒو ﻋﺒد اﷲ ﺒن اﻝﻨﺠم اﻝﻌدﻴﻤﻲ ‪200 --------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﺴﻌد ﺒن ﻋﺒد اﻝﻜرﻴم ﺒن ﺴﻠﻴﻤﺎن ﺒن طﺤﺎ ‪200------------------------------------------------------------------------------‬‬
‫‪240‬‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن إﺒراﻫﻴم ﺒن ﻋﺸﺎﺌر اﻝﺤﻠﺒﻲ ‪200--------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﻴﺴﻰ ﺒن أﺒﻲ ﺒﻜر ﺒن أﻴوب ‪200 --------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻤوﺴﻰ اﻝﺤﺴﻴﻨﻲ ‪201-----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن اﻝﺤﺎﻓظ ﺸرف اﻝدﻴن أﺒﻲ أﺤﻤد ﺒن ﻋﺒد اﻝﻤؤﻤن ﺒن ﺨﻠف اﻝدﻤﻴﺎطﻲ ‪209-----------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن اﻝﺤﺴن ﺒن أﺒﻲ اﻝﺤﺴﻴن ﺒن ﻋﺒد اﷲ اﻝﻐزي ‪204-----------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن أﻴوب اﻝﺼﻨﻬﺎﺠﻲ اﻝﺤﻨﻔﻲ ‪204----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن اﻝﻨﺠﻴب ﺒن ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد اﻝﺨﻼطﻲ ‪219----------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن أﻴوب ﺒن ﻋﻠﻲ ﺒن ﺤﺎزم اﻝﻨﻘﻴب ‪202----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺒﻜﺘوت اﻝﻘرﺸﻲ اﻝﻨﺎﺼري ‪203 ----------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺠﺎﺒر ﺒن ﻤﺤﻤد ﺒن ﻗﺎﺴم ﺒن أﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﺤﺴﺎن اﻝوادي آﺸﻲ ‪203 ---------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺤﺴن ﺒن إﺒراﻫﻴم ﺒن اﻝﺤﺴن اﻷﻨﺼﺎري اﻝﻘﻤﻨﻲ ‪204-------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺨﻠﻴل ﺒن إﺒراﻫﻴم ﺒن ﺸﺎﻫﻴن ﺒن ﺤﺒﻴب ﺒن ﺸرف ﺒن ﻋﻠﻲ ﺒن ﺴﻌد ﺒن ﺨﻠﻴل ‪204 --------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ذي اﻝﻨون ﺒن ﻋﻤر ﺒن ﻋﺒﺎس اﻷﺴﻌردي‪205-------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن زﻜرﻴﺎ ﺒن ﻴﺤﻴﻰ ﺒن ﻤﺴﻌود ﺒن ﻏﻨﻴﻤﺔ ﺒن ﻋﻤر اﻝﺴوﻴداﺌﻲ اﻝﻘدﺴﻲ ‪205------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺴﻌد ﺒن ﻋﺒد اﷲ ﺒن ﺸﺠﺎع اﻝﺼﻔﺎر ‪206 -----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن ﺒن ﻋﺒد اﷲ اﻝرﻗﻲ ‪206---------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺸﺎﻩ ﺒن رﻓﺎﻋﺔ ﻤﻠك اﻝﻤؤدب اﻹﺴﻜﻨدري ‪206--------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﺸﻌﺒﺎن ﺒن أﺒﻲ اﻝطﺎﻫر ﺒن ﻋﻤر ﺒن اﻝﺤﺴﻴن اﻝﺨﻼطﻲ اﻷﻨﺼﺎري ‪206------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺤق ﺒن ﺸﻌﺒﺎن اﻝﺸﻴﺎخ ‪206 ------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﺨﺎﻝق ﺒن ﻋﺒد اﻝﻘوي ﺒن ﻋﺒد اﻝواﺤد ﺒن ﺒﺴران ﺒن أﺤﻤد ‪207 ----------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن أﺒﻲ اﻝﻔﺘﺢ اﻝﻌﻤري ‪207-------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﻤر اﻝﻘزوﻴﻨﻲ ‪207----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﺴﻠﻴﻤﺎن ‪208------------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﺼﺎﻝﺢ اﻝﻜﻨﺎﻨﻲ ‪208-----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻨﻲ ﺒن ﻤﺤﻤد ﺒن أﺒﻲ اﻝﺤﺴن اﻝﺼﻌﺒﻲ ‪208--------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻠطﻴف ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺤراﻨﻲ ‪208---------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻤﺠﻴد ﺒن ﺨﻠف ﺒن ﻋﺒد اﻝوﻫﺎب ‪208---------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن اﻝﻤﺘوج ﺒن ﺼﺎﻝﺢ ﺒن ﻴوﺴف ‪209---------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﻤرﺘﻀﻰ ﺒن ﻫﺒﺔ اﷲ ﺒن ﻋﺒد اﻝوﻫﺎب ﺒن ﺠﻌﻔر ﺒن ﻋﻠﻲ‪209------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻫﺒﺔ اﷲ ﺒن أﺤﻤد ﺒن ﻋﻘﻴل ‪209-------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻋﺒد اﻝﻤﻠك ﺒن ﻴﻌﻘوب ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ‪210---------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر اﻝﺘوزري‪210---------------------------------------------------------------------------------‬‬
‫‪241‬‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻤﻨﺼور اﻝﺨﻼطﻲ اﻝﺤﻨﺒﻠﻲ‪211------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد ﺒن ﻋﺒد اﻝواﺤد ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﻤﻘدﺴﻲ اﻝﺨﻠﻴﻠﻲ ‪210--------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻌزﻴز ﺒن ﻋﺒد اﻝرﺤﻤن اﻝﺸﺎﻓﻌﻲ اﻝﺴﻜري اﻝﺒﺼري ‪211--------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜرﻴم اﻝﻜﺒﻜﺞ ‪211-------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﺴﻼوي‪212 ------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻋﻤر اﻝﻤﻨﺒﺠﻲ ‪211--------------------------------------------------------------------------------------‬‬
‫ﺼﺎص ‪212 -------------------------------------------------------‬‬
‫اﻝر ّ‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﻝﺤق ﺒن ﺼﺎﻝﺢ ﺒن ﻋﻠﻲ ﺒن ﺴﻠطﺎن ﺒن ّ‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن ﻴوﺴف ‪212---------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻤر ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن اﻝﻌﻤﺎد ‪212 -----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻴﺴﻰ اﻝﺼﻴﻘﻠﻲ اﻝﺼﻨﻬﺎﺠﻲ اﻷﻨدﻝﺴﻲ ‪212------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻏﺎﻝﻲ ﺒن ﻨﺠم اﻝدﻤﻴﺎطﻲ ‪213 ----------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻜﺸﺘﻐدى ﺒن ﻋﺒد اﷲ اﻝﺼﻴرﻓﻲ ‪213----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﺒﻠﺒﻴﺴﻲ ‪213--------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺴﻼم ‪214------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ زﻴد اﻝﻘرﺸﻲ ‪214 -----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﺤﻨﻔﻲ ‪214-------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل ﺒن ﻴوﺴف اﻝﺒﻜري اﻝﻔﻴوﻤﻲ ‪213-------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﺴﺎﻝم ﺒن ﻋﺒد اﻝﻘﺎﻫر اﻝﻌﺴﻘﻼﻨﻲ ‪214-------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن ﻋﺒد اﻝﺠﻠﻴل اﻝﻘرﺸﻲ ‪215----------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻌزﻴز اﻝﺴﻜري ‪215-----------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺤﻤد اﻝﻘﺴطﻼﻨﻲ ‪215 -----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﻝﺒﻜري ‪217-----------------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺴﻴد اﻝﻨﺎس ‪216------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺒد اﷲ ‪215---------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻨﻘر اﻝﻌﺎدﻝﻲ ‪216-------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻐﻔﺎر ﺒن ﻤﻨﺸد اﻝﻌﻨﺒري ‪217----------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝﻜرﻴم اﻝﻤﺨزوﻤﻲ ‪217-----------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻨﻌﻤﺔ أﺒو اﻝﺤﺴن اﻝدﻤﺸﻘﻲ ‪218 -----------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن ﻋﻠﻲ ﺒن ﺨﺎﻝد اﻝواﺴطﻲ ‪218 ----------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﺴﻠّم ﺒن ﻤﺎﻝك ﺒن ﻤزروع ﺒن ﺠﻌﻔر اﻝطوري اﻝﺤﻨﺒﻠﻲ ‪218------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻤﻜﻲ ﺒن ﺠﻌﻔر ﺒن ﺠﺎﻤﻊ اﻝﻘرﺸﻲ ‪219--------------------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻨﺼر اﷲ ﺒن ﻋﻠﻲ ﺒن ﻫﺒﺔ اﷲ ﺒن اﻝﺤﺴن ﺒن ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ‪219-------------------------------------------------‬‬
‫‪242‬‬
‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن داود ﺒن ﺤﺴن اﻝﻌﻤري اﻝﺠﻨدي ‪220------------------------------------------------------------------------------‬‬
‫اﻝﺤوراﻨﻲ ‪220---------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻋﺒد اﷲ ﺒن رﺠﺎء ﺒن ﻓﺎرس اﻝزﺒﻴدي َ‬
‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف ﺒن ﺤﻴﺎن اﻷﻨدﻝﺴﻲ ‪221-------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم اﻝﻔﺎرﺴﻲ اﻝﺤﻴري ‪221--------------------------------------------------------------------------‬‬
‫ﻤﺤﻤد ﺒن ﻴوﻨس ﺒن ﺤﻤزة ﺒن ﻋﺒﺎس اﻹرﺒﻠﻲ اﻝﻌدوي ‪221-----------------------------------------------------------------------------‬‬
‫ﻤﺤﻤود ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن رﻀوان اﻷﻨﺼﺎري اﻝﺤﻠﺒﻲ ‪222------------------------------------------------------------------‬‬
‫ﻤﺤﻤود ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﺠﺒﺎر اﻝﻤﻘدﺴﻲ ‪222------------------------------------------------------------------------------‬‬
‫ﻤوﺴﻰ ﺒن ﻋﻠﻲ ﺒن ﻴوﺴف اﻝزرزاري ‪223---------------------------------------------------------------------------------------------‬‬
‫ﻤؤﻨﺴﺔ ﺒﻨت ﻋﻠﻲ ﺒن اﻝﻔﺎرس ﻋﺒد اﷲ اﻝﻔﺨري ‪223------------------------------------------------------------------------------------‬‬
‫ﻨﺠﻴب ﺒن أﺒﻲ اﻝﺒﻴﺎن ﺒن ﺜﺎﺒت ﺒن أﺒﻲ اﻝﺒﻴﺎن اﻝﺤﻠﺒﻲ ‪223-----------------------------------------------------------------------------‬‬
‫ﻨﺼر اﷲ ﺒن أﺒﻲ ﺒﻜر ﺒن ﻨﺼر اﷲ اﻝﺘﻨوﺨﻲ ‪223------------------------------------------------------------------------------------‬‬
‫ﻨﺼر اﷲ ﺒن داود ﺒن ﻨﺼر اﷲ ﺒن ﻤﺤﻤد ﺒن ﻓﺎرس اﻝﺤﻨﻔﻲ اﻝدﻤﺸﻘﻲ ‪224------------------------------------------------------------‬‬
‫ﻫﺎﺠر ﺒﻨت ﻋﻠﻲ ﺒن ﻋﻤر اﻝﺼﻨﻬﺎﺠﻲ ‪224-------------------------------------------------------------------------------------------‬‬
‫ﻴﺤﻴﻰ ﺒن ﺜﺎﺒت ﺒن أﺤﻤد اﻝﻘرﺸﻲ ‪225------------------------------------------------------------------------------------------------‬‬
‫ﻴﺤﻴﻰ ﺒن ﺠﻌﻔر ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﻝرﺤﻴم اﻝﺤﺴﻴﻨﻲ ‪225------------------------------------------------------------------------------‬‬
‫ﻴﺤﻴﻰ ﺒن ﻓﻀل اﷲ ﺒن ﻤﺠﻠﻲ ﺒن دﻋﺠﺎن اﻝﻌدوي ‪225--------------------------------------------------------------------------------‬‬
‫ﻴﺤﻴﻰ ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن أﺒﻲ اﻝﻘﺎﺴم اﻝﻌدوي ‪226---------------------------------------------------------------------------------‬‬
‫ﻴﺤﻴﻰ ﺒن ﻴوﺴف ﺒن أﺒﻲ ﻤﺤﻤد ﺒن أﺒﻲ اﻝﻔﺘوح اﻝﻤﺼري‪226--------------------------------------------------------------------------‬‬
‫ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن إﺒراﻫﻴم ﺒن ﻋﺒد اﻝﻤﺤﺴن ﺒن إﺒراﻫﻴم اﻝﻌﺎﻤﻠﻲ ‪227---------------------------------------------------------------‬‬
‫ﻴﻌﻘوب ﺒن إﺴﺤﺎق ﺒن ﻋوض اﻝﺤرﻴري ‪227 ------------------------------------------------------------------------------------------‬‬
‫ﻴوﺴف ﺒن أﺤﻤد ﺒن ﻋﺒﻴد اﷲ ﺒن ﺠﺒرﻴل ‪228-----------------------------------------------------------------------------------------‬‬
‫اﻝﻤزي ‪228---------------------------------------------------------------------------------‬‬
‫ﻴوﺴف ﺒن اﻝزﻜﻲ ﻋﺒد اﻝرﺤﻤن ﺒن ﻴوﺴف ّ‬
‫ﻴوﺴف ﺒن اﻝﻤظﻔر ﺒن أﺤﻤد اﻝﺤراﻨﻲ ‪229--------------------------------------------------------------------------------------------‬‬
‫اﻝﺨﺘﻨﻲ ‪228 ------------------------------------------------------------------------------------------‬‬
‫ﻴوﺴف ﺒن ﻋﻤر ﺒن ﺤﺴﻴن ﺒن ُ‬
‫ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ‪228 -----------------------------------------------------------------------------------------------------‬‬
‫ﻴوﺴف ﺒن ﻤﺤﻤد ﺒن ﻨﺼر ﺒن ﻗﺎﺴم ‪228---------------------------------------------------------------------------------------------‬‬
‫ﻴوﺴف ﺒن ﻫﺎرون ﺒن أﺴﻌد اﻝﻘﺎﻴﺎﺘﻲ اﻝﻤﺼري ‪229------------------------------------------------------------------------------------‬‬
‫ﻴوﻨس ﺒن ﻤﺤﻤد ﺒن ﻴوﻨس اﻝﻘﺼﺎر اﻝﺤرﻴري ‪229-------------------------------------------------------------------------------------‬‬
‫‪243‬‬
‫ا‬ ‫ا اردة‬ ‫سا‬
‫اﺘﺨﺎذ اﻝﻤﻨﺒر ﻻﺒن ﻋﺴﺎﻜر ‪175 ........................................................................................................................‬‬

‫أﺤﺎدﻴث ﺸﺎﻜر ﺒن ﺠﻌﻔر اﻝﻤﻌدل ‪155 .................................................................................................................‬‬
‫أﺨﺒﺎر إﺒراﻫﻴم ﺒن أدﻫم ‪110 ............................................................................................................................‬‬
‫أﺨﻼق اﻝﻌﻠﻤﺎء ﻝﻶﺠري ‪156 ............................................................................................................................‬‬
‫اﻗﺘﻀﺎء اﻝﻌﻠم اﻝﻌﻤل ‪148, 185 .......................................................................................................................‬‬
‫إﻜرام اﻝﻀﻴف ﻝﻠﺤرﺒﻲ ‪155 .............................................................................................................................‬‬
‫اﻵﺒﺎء ﻋن اﻷﺒﻨﺎء ﻝﻠﻤﻨﺠﻨﻴﻘﻲ‪191, 194, 215 .......................................................................................................‬‬
‫اﻷﺒدال ﻝﻠﻘﺎﺴم ﺒن ﻋﺴﺎﻜر ‪159 ........................................................................................................................‬‬
‫ا (‪-‬ال ﻝﻠﻨﺠﻴب ‪227 .....................................................................................................................................‬‬
‫اﻷﺤﻜﺎم اﻝﺼﻐرى ﻝﻌﺒد اﻝﺤق اﻷزدي ‪203 ............................................................................................................‬‬
‫ا ر( ‪6‬ن ا ‪ (` /3/3.‬ا ‪173 ................................................................................................................ *+,.‬‬
‫اﻷرﺒﻌون ﻷﺒﻲ اﻝﺒرﻜﺎت اﻝﻨﻴﺴﺎﺒوري ‪209 ..............................................................................................................‬‬
‫‪211 .........................................................................................................................‬‬ ‫ا ر( ‪6‬ن & !م ا ‪A‬‬
‫اﻷرﺒﻌون ﻝﻌﺒد اﻝﺨﺎﻝق ﺒن زاﻫر اﻝﺸﺤﺎﻤﻲ ‪109, 154 ...............................................................................................‬‬
‫ا رﺒﻌون ﻝﻶﺠري ‪108, 110, 111, 119, 152, 172, 182, 193, 201 .....................................................................‬‬
‫ا ر( ‪6‬ن ‪! ,% ( 3A/‬ن ‪156 .......................................................................................................................‬‬
‫ا رﺒﻌون ﻝﻠﻔراوي ‪166 ...................................................................................................................................‬‬
‫اﻷرﺒﻌﻴن اﻝﻤﺸﺘﻤﻠﺔ ﻋﻠﻰ طﺒﻘﺎت اﻷرﺒﻌﻴن ﻻﺒن اﻝﻤﻔﻀل ‪139 .......................................................................................‬‬
‫اﻻﺴﺘﻴﻌﺎب ﻻﺒن ﻋﺒد اﻝﺒر ‪203 .........................................................................................................................‬‬
‫اﻷﻗران ﻷﺒﻲ ﻤﺤﻤد ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﺤﻴﺎن أﺒﻲ اﻝﺸﻴﺦ ‪128 ...................................................................................‬‬
‫اﻝﺒﻌث ﻝﻬﺸﺎم ﺒن ﻋﻤﺎر ‪182 ............................................................................................................................‬‬
‫اﻝﻔﺤﺎم‪118 .................................................................................................................‬‬
‫اﻝﺘﺠرﻴد ﻓﻲ اﻝﻘراءات ﻻﺒن ّ‬
‫اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب ‪108, 118, 152, 164, 218, 259 ...........................................................................................‬‬
‫اﻝﺜﻘﻔﻴﺎت ‪166 .............................................................................................................................................‬‬
‫اﻝﺠﺎﻤﻊ ﻝﻠﺨطﻴب اﻝﺒﻐدادي ‪167 ........................................................................................................................‬‬
‫اﻝﺠﻤﻌﺔ ﻝﻠﻨﺴﺎﺌﻲ ‪112, 122, 125, 127, 136, 172, 177, 193, 194, 208, 214, 217 ................................................‬‬
‫اﻝﺤث ﻋﻠﻰ ﺘﻌﻠم اﻝﻨﺤو ﻷﺒﻲ طﺎﻫر ﻋﺒد اﻝواﺤد ﺒن أﺒﻲ ﻫﺎﺸم ‪130 ................................................................................‬‬
‫اﻝﺤﻨﺎﺌﻴﺎت ‪118, 136, 167, 182, 190, 199 .....................................................................................................‬‬
‫اﻝدﻋﺎء ﻝﻠﻤﺤﺎﻤﻠﻲ ‪125, 190, 220 ....................................................................................................................‬‬
‫اﻝذﻜر واﻝﺘﺴﺒﻴﺢ ﻝﻴوﺴف اﻝﻘﺎﻀﻲ ‪156 .................................................................................................................‬‬
‫اﻝرﺤﻠﺔ ﻝﻠﺨطﻴب اﻝﺒﻐدادي ‪109 .........................................................................................................................‬‬
‫اﻝرد ﻋﻠﻰ اﺒن ﺤزم ﻓﻲ اﻝﻤﺤﻠﻰ ﻝﻠﻘطب اﻝﺤﻠﺒﻲ ‪106 .................................................................................................‬‬
‫‪244‬‬
‫اﻝرﺴﺎﻝﺔ ﻓﻲ اﻹﻴﻤﺎن ﻷﺒﻲ ﻋﺒﻴد ‪167 ...................................................................................................................‬‬
‫اﻝرؤﻴﺎ ﻝﻠدارﻗطﻨﻲ ‪128 ...................................................................................................................................‬‬
‫اﻝزﻫد ﻝﻠﺨطﻴب اﻝﺒﻐدادي‪124 ...........................................................................................................................‬‬
‫اﻝﺴراﺠﻴﺎت ‪120, 125, 148, 185, 201............................................................................................................‬‬
‫اﻝﺴﻨن اﻝﻜﺒﻴر ﻝﻺﻤﺎم اﻝﺒﻴﻬﻘﻲ ‪181 ......................................................................................................................‬‬
‫اﻝﺴﻴرة اﻝﻨﺒوﻴﺔ ‪172 .......................................................................................................................................‬‬
‫اﻝﺴﻴرة اﻝﻨﺒوﻴﺔ ﻻﺒن إﺴﺤﺎق ‪165, 199 ...............................................................................................................‬‬
‫اﻝﺴﻴرة ﻻﺒن ﺸﺎﻫﻴن ‪205 ................................................................................................................................‬‬
‫اﻝﺴﻴرة ﻻﺒن ﻫﺸﺎم ‪136, 156 ..........................................................................................................................‬‬
‫اﻝﺸﺎطﺒﻴﺔ ﻓﻲ اﻝﻘراءات ‪197 .............................................................................................................................‬‬
‫اﻝﺸﻜر ﻻﺒن أﺒﻲ اﻝدﻨﻴﺎ‪108, 190 .....................................................................................................................‬‬
‫اﻝﺸﻤﺎﺌل ﻝﻠﺘرﻤذي ‪204 ...................................................................................................................................‬‬
‫اﻝﺸﻬﺎب ﻝﻠﻘﻀﺎﻋﻲ ‪160 .................................................................................................................................‬‬
‫اﻝﻀﻌﻔﺎء ﻝﻠﻨﺴﺎﺌﻲ ‪179 ..................................................................................................................................‬‬
‫اﻝطﻬﺎرة ﻝﻠﻨﺴﺎﺌﻲ ‪136 ....................................................................................................................................‬‬
‫اﻝﻌﻠم ﻷﺒﻲ ﺨﺜﻴﻤﺔ ‪149, 188 ..........................................................................................................................‬‬
‫اﻝﻌﻠم ﻝﻠﻤروزي ‪171 ......................................................................................................................................‬‬
‫اﻝﻌﻨوان ﻓﻲ اﻝﻘراءات ‪210 ...............................................................................................................................‬‬
‫اﻝﻐﻴﻼﻨﻴﺎت ﻷﺒﻲ ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن إﺒراﻫﻴم اﻝﺸﺎﻓﻌﻲ ‪119, 122, 134, 150, 151, 158, 163, 173, 179 ....................‬‬
‫اﻝﻔﺼل ﻝﻠوﺼل ﻝﻠﺨطﻴب اﻝﺒﻐدادي ‪199 ...............................................................................................................‬‬
‫اﻝﻔﺼول ﻓﻲ اﻷﺼول ﻷﺒﻲ ﻋﺜﻤﺎن اﻝﺼﺎﺒوﻨﻲ ‪162 ..................................................................................................‬‬
‫أﻝﻔﻴﺔ اﺒن ﻤﺎﻝك ‪175 .....................................................................................................................................‬‬
‫أﻝﻔﻴﺔ اﺒن ﻤﻌطﻲ ‪108 ...................................................................................................................................‬‬
‫اﻝﻘدر ﻻﺒن وﻫب ‪164 ...................................................................................................................................‬‬
‫اﻝﻘراءة ﺨﻠف اﻹﻤﺎم ﻝﻠﺒﺨﺎري ‪168 ......................................................................................................................‬‬
‫اﻝﻘطﻴﻌﻴﺎت ‪109 ..........................................................................................................................................‬‬
‫اﻝﻘﻨﺎﻋﺔ ﻻﺒن اﻝﺴ‪‬ﻨّﻲ ‪122 ................................................................................................................................‬‬
‫اﻝﻜﻔﺎﻴﺔ ﻝﻠﺨطﻴب اﻝﺒﻐدادي ‪152 .........................................................................................................................‬‬
‫اﻝﻤﺎﺌﺔ اﻝﻔراوﻴﺔ ‪109, 146, 222 .......................................................................................................................‬‬
‫اﻝﻤﺒﻌث ﻝﻬﺸﺎم ﺒن ﻋﻤﺎر ‪162 ..........................................................................................................................‬‬
‫اﻝﻤﺠﺎﻝس اﻝﺴﻠﻤﺎﺴﻴﺎت ﻤن إﻤﻼء اﻝﺴ‪‬ﻠﻔﻲ ‪130, 166 ................................................................................................‬‬
‫اﻝﻤﺠﺎﻝﺴﺔ ﻝﻠ ‪‬د ُﻴﻨوري ‪134 .................................................................................................................................‬‬
‫‪245‬‬
‫اﻝﻤﺤدث اﻝﻔﺎﺼل ﻝﻠراﻤﻬرﻤزي ‪166 .....................................................................................................................‬‬
‫اﻝﻤﺤﻨﺔ واﻝرد ﻋﻠﻰ أﻫل اﻷﻫواء ﻝﻤﺤﻤد ﺒن ﺠرﻴر ‪194 ...............................................................................................‬‬
‫اﻝﻤﺨﺘﺼر ﻻﺒن ﺨزﻴﻤﺔ ‪199 ............................................................................................................................‬‬
‫اﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ ﻤﺴﻠم ﻷﺒﻲ ﻋواﻨﺔ ‪199 ......................................................................................................‬‬
‫اﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ ﻤﺴﻠم ﻷﺒﻲ ﻨﻌﻴم ‪178 ........................................................................................................‬‬
‫اﻝﻤﺴﻠﺴل ﺒﺎﻷوﻝﻴﺔ ‪108, 170, 196, 207 ...........................................................................................................‬‬
‫اﻝﻤﺸﻴﺨﺔ اﻝظﺎﻫرﻴﺔ ‪185, 191, 201 ..................................................................................................................‬‬
‫اﻝﻤﺼﺎﻓﺤﺔ ﻝﻠﺒرﻗﺎﻨﻲ ‪130 ................................................................................................................................‬‬
‫ا ‪ x X/ A !?.‬ا ‪ A‬ا‪177 .......................................................................................................................'1‬‬
‫اﻝﻤﻌﺠم اﻝﺼﻐﻴر ﻝﻠطﺒراﻨﻲ ‪199 .........................................................................................................................‬‬
‫‪106 .............................................................................................................................. * /@ ',?/‬‬ ‫ا‪.‬‬
‫اﻝﻤﻘﺎﻤﺎت اﻝﺨﻤﺴﻴن ‪168 ................................................................................................................................‬‬
‫اﻝﻤﻠﺨص ﻝﻠﻘﺎﺒﺴﻲ ‪117 ..................................................................................................................................‬‬
‫اﻝﻤﻬرواﻨﻴﺎت ‪151 ........................................................................................................................................‬‬
‫اﻝﻤوطﺄ ‪187, 207 ......................................................................................................................................‬‬
‫اﻝﻨﺎﺴﺦ واﻝﻤﻨﺴوخ ﻻﺒن ﺜﺎﺒت اﻝﻨﺤوي ‪193 .............................................................................................................‬‬
‫اﻝوﺘرﻴﺔ ﻷﺒﻲ ﺒﻜر ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن رﺸﻴد اﻝﺒﻐدادي ‪108 .......................................................................................‬‬
‫اﻝوﺠﻴز ﻓﻲ اﻝﻔﻘﻪ ‪180 ...................................................................................................................................‬‬
‫اﻝوﺠﻴز ﻓﻲ اﻝﻔﻘﻪ ﻝﻠﻐزاﻝﻲ ‪124, 181 ..................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﺒن اﻝﺤﺼﻴن ‪154 ................................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﺒن ﻤﻠّﺔ ‪142, 165, 188 .......................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﻝﺠوﻫري ‪178 ....................................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﻝﻀﺒﻲ ‪150 ......................................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﻝﻘطﻴﻔﻲ ‪216 .....................................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﻝﻤﺤﺎﻤﻠﻲ ‪166 ....................................................................................................................................‬‬
‫أﻤﺎﻝﻲ اﻝﻤﺨﻠص ‪128 ....................................................................................................................................‬‬
‫أﻤﺎﻝﻲ ﺒن ﺸﺎﻫﻴن‪170 ...................................................................................................................................‬‬
‫أﻤﺎﻝﻲ ﺜﻌﻠب ‪199 ........................................................................................................................................‬‬
‫اﻨﺘﺨﺎب اﻝطﺒراﻨﻲ ‪108, 132, 192, 201 ............................................................................................................‬‬
‫أﻨس اﻝﻌﺎﻗل وﺘذﻜرة اﻝﻐﺎﻓل ﻷﺒﻲ اﻝﻨرﺴﻲ ‪157 .........................................................................................................‬‬
‫إﻴﻀﺎح ﻤﺎ ﻻ ﻴﺴﻊ اﻝﻤﺤدث ﺠﻬﻠﻪ ﻝﻠﻤﻴﺎﻨﺸﻲ ‪157 ....................................................................................................‬‬
‫ﺘﺎرﻴﺦ ﺒﻐداد ‪152 .........................................................................................................................................‬‬
‫ﺘﺎرﻴﺦ ﻤﺼر‪ ،‬ﻝﻠﻘطب اﻝﺤﻠﺒﻲ ‪106 ......................................................................................................................‬‬
‫‪246‬‬
‫ﺘﺤﻔﺔ ﻋﻴد اﻝﻔطر ﻝزاﻫر ‪211 ............................................................................................................................‬‬
‫ﺘﻔﺴﻴر ﺴﻔﻴﺎن اﻝﺜوري ‪112 ...............................................................................................................................‬‬
‫ﺜﻼﺜﻴﺎت اﻝﻤﺴﻨد ‪181 ....................................................................................................................................‬‬
‫‪! 1!.t‬ت اﻝرﺸﻴد اﻝﻌطّﺎر ‪196, 197 ....................................................................................................................‬‬
‫ﺜﻤﺎﻨﻴﺎت اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ‪116 ..........................................................................................................................‬‬
‫ﺠﺎﻤﻊ اﻝﺘرﻤذي ‪127 .....................................................................................................................................‬‬
‫ﺠزء اﺒن أﺒﻴض ‪175 ....................................................................................................................................‬‬
‫ﺠزء اﺒن اﻝﺠﺒﺎرة ‪127 ....................................................................................................................................‬‬
‫ﺠزء اﺒن اﻝﻔرات ‪119, 136, 146, 162, 163, 165, 190, 193, 205, 220................................................................‬‬
‫ﺠزء اﺒن ﺒﺨﻴت ‪184, 211 ............................................................................................................................‬‬
‫ﺠزء اﺒن ﺜرﺜﺎل ‪193 .....................................................................................................................................‬‬
‫ﺠزء اﺒن ﺠوﺼﺎء ‪109, 185 ..........................................................................................................................‬‬
‫ﺠزء اﺒن ﺤذﻝم ‪211 ......................................................................................................................................‬‬
‫ﺠزء اﺒن زﺒﺎن ‪132 ......................................................................................................................................‬‬
‫ﺠزء اﺒن ﻋرﻓﺔ ‪108, 109, 115, 116, 119, 122, 125, 130, 144, 146, 150, 151, 155, 156, 162, 163, 169, 170, ..‬‬
‫‪177, 183, 187, 192, 193, 198, 201, 203, 206, 207, 208, 209, 211, 216, 227‬‬
‫ﺠزء اﺒن ﻓﻴل ‪136, 172, 208 ........................................................................................................................‬‬
‫ﺠزء اﺒن ﻤﺨﻠد ‪110 .....................................................................................................................................‬‬
‫ﺠزء اﺒن ﻨﺠﻴد ‪111, 121, 146, 180 ...............................................................................................................‬‬
‫ﺠزء اﺒن ﻫزارﻤرد ‪169 ..................................................................................................................................‬‬
‫ﺠزء أﺒﻲ اﻝﺠﻬم ‪110 ....................................................................................................................................‬‬
‫ﺠزء أﺒﻲ ﺒﻜر ﺒن ﺒﻜﺎر ‪182 ............................................................................................................................‬‬
‫ﺠزء أﺒﻲ ﺴﻌد اﻝﺒﻐدادي ‪224 ...........................................................................................................................‬‬
‫ﺠزء أﺤﻤد ﺒن ﺤﺎزم ﺒن أﺒﻲ َﻏ َرَزة‪155 ................................................................................................................‬‬
‫ﺠزء أﺤﻤد ﺒن ﻤﺤﻤد اﻝﻌﺎﺼﻤﻲ‪181 ...................................................................................................................‬‬
‫ﺠزء إﺴﺤﺎق ‪156 ........................................................................................................................................‬‬
‫ﺠزء أﺴﻴد ﺒن ﻋﺎﺼم ‪156 ..............................................................................................................................‬‬
‫ﺠزء اﻷﺼم‪125 .........................................................................................................................................‬‬
‫ﺠزء اﻷﻨﺼﺎري‪173, 181, 183, 212, 220.......................................................................................................‬‬
‫ﺠزء اﻝﺒطﺎﻗﺔ ‪114, 122, 174, 193, 208..........................................................................................................‬‬
‫ﺠزء اﻝﺘراﺠم ﻝﻠﻨﺠﺎد‪201 .................................................................................................................................‬‬
‫ﺠزء اﻝﺤرﻴري ‪167 .......................................................................................................................................‬‬
‫‪247‬‬
‫ﺠزء اﻝﺤﺼﺎﺌري ‪158 ....................................................................................................................................‬‬
‫ﺠزء اﻝذارع ‪166 .........................................................................................................................................‬‬
‫ﺠزء اﻝﺼوﻝﻲ ‪166 .......................................................................................................................................‬‬
‫ﺠزء اﻝﻔراﺘﻲ ‪156, 163 ................................................................................................................................‬‬
‫ﺠزء اﻝﻘُ ُدوري ‪194 .......................................................................................................................................‬‬
‫ﻲ ‪124, 155 ...............................................................................................................................‬‬ ‫ِ‬
‫ﺠزء اﻝ ُﻜ َد ْﻴﻤ ّ‬
‫ﺠزء اﻝﻜوﻓﻲ ‪190 ........................................................................................................................................‬‬
‫ﺠزء اﻝﻜوﻜﺒﻲ ‪211 .......................................................................................................................................‬‬
‫ﺠزء اﻝﻤؤﻤل ‪178, 221 ................................................................................................................................‬‬
‫ﺠزء اﻝﻴوﻨﺎرﺘﻲ ‪200 ......................................................................................................................................‬‬
‫ﺠزء أﻴوب ‪106, 119, 133, 136, 145, 165, 169, 182, 193, 197, 201 ..............................................................‬‬
‫ﺠزء ﺒﺸر اﻝﻔﺎﺘﻨﻲ ‪109 ..................................................................................................................................‬‬
‫ﺠزء ﺒﻜر ﺒن ﺒﻜﺎر ‪111, 119, 162, 163, 171...................................................................................................‬‬
‫ﺠزء ﺴﻔﻴﺎن ﺒن ﻋﻴﻴﻨﺔ‪190 ..............................................................................................................................‬‬
‫ﺠزء طﺎﻝوت ﺒن ﻋﺒﺎد‪179 ..............................................................................................................................‬‬
‫ﺠزء ﻋﺒﺎس اﻝﺘ‪‬رﻗُﻔﻲ ‪168 ................................................................................................................................‬‬
‫ﺠزء ﻋﻔﺎن اﻝﺼﻐﻴر ‪176 ................................................................................................................................‬‬
‫ﺠزء ﻜﺎﻜو ‪181, 194, 221 ............................................................................................................................‬‬
‫ﺤدﻴث اﺒن أﺨﻲ ﻤﻴﻤﻲ ‪178, 208 ....................................................................................................................‬‬
‫ﺤدﻴث اﺒن ِ‬
‫اﻝﺸ ‪‬ﺨﻴر ‪181 ................................................................................................................................‬‬
‫ﺤدﻴث اﺒن ُﺒرﻴدة ‪128 ...................................................................................................................................‬‬
‫ﺤدﻴث اﺒن ﺸﺎﺘﻴل ‪197 ..................................................................................................................................‬‬
‫ﺤدﻴث اﺒن ﻗﺎﻨﻊ ‪202 ....................................................................................................................................‬‬
‫ﺤدﻴث اﺒن ﻨﺠﻴﺢ ‪108, 191 ...........................................................................................................................‬‬
‫اﻝﺴ َﻜﻴن اﻝﺒﻠدي ‪175 ........................................................................................................................‬‬
‫ﺤدﻴث أﺒﻲ ُ‬
‫ﺤدﻴث أﺒﻲ ﻋﻠﻲ ﺒن ﻫﺎرون ‪219 ......................................................................................................................‬‬
‫ﺤدﻴث أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب ‪125, 167, 184, 213 ...................................................................................................‬‬
‫ﺤدﻴث آدم ﺒن أﺒﻲ إﻴﺎس ‪172 ..........................................................................................................................‬‬
‫ﺤدﻴث إﺴﻤﺎﻋﻴل ﺒن ﻋﻤرو اﻝﺒﺠﻠﻲ ‪172 ...............................................................................................................‬‬
‫ﺤدﻴث اﻝﺠﺼﺎص ‪109, 179, 189, 212, 224....................................................................................................‬‬
‫ﺤدﻴث اﻝﺤﺎﻤض ‪152 ...................................................................................................................................‬‬
‫ﺤدﻴث اﻝﺤرﻴري ‪109 ....................................................................................................................................‬‬
‫‪248‬‬
‫ﺤدﻴث اﻝﺤﺴﻴن ﺒن أﺤﻤد ‪178 ..........................................................................................................................‬‬
‫ﺤدﻴث اﻝﺤﺴﻴن ﺒن ﻤﺤﻤد ﺒن ﺴﻠﻴﻤﺎن اﻝﻜﺎﺘب ‪134 ...................................................................................................‬‬
‫ﺤدﻴث اﻝدﻴر ﻋﺎﻗوﻝﻲ ‪191 ..............................................................................................................................‬‬
‫ﺤدﻴث اﻝﺴراج ‪161 ......................................................................................................................................‬‬
‫ﺤدﻴث اﻝﺴ‪‬ﻠﻔﻲ ‪166 ......................................................................................................................................‬‬
‫ﺤدﻴث اﻝﻀﺒﻲ‪151, 183 ..............................................................................................................................‬‬
‫ﺤدﻴث اﻝﻔرﻴﺎﺒﻲ ‪167 .....................................................................................................................................‬‬
‫ﺤدﻴث اﻝﻤﺤﺎﻤﻠﻲ ‪178 ...................................................................................................................................‬‬
‫ﺤدﻴث اﻝﻤﺨﻠص ‪167 ...................................................................................................................................‬‬
‫ﺤدﻴث اﻝﻤزﻜﻲ ‪131, 164 .............................................................................................................................‬‬
‫ﺤدﻴث اﻝﻤﻴﺎﻨﺠﻲ ‪124 ...................................................................................................................................‬‬
‫ﺤدﻴث ﺠﻌﻔر اﻝﺜﻘﻔﻲ ‪128 ...............................................................................................................................‬‬
‫ﺤدﻴث ﺸﻴﺒﺎن ﺒن ﻓروخ ‪139 ............................................................................................................................‬‬
‫ﺤدﻴث طﻠﺤﺔ ﺒن ﻋﻠﻲ ﺒن اﻝﺼﻘر ‪157 ................................................................................................................‬‬
‫ﺤدﻴث ﻋﺎﻤر ﺒن َﺴﻴ‪‬ﺎر ‪128 ............................................................................................................................‬‬
‫ﺤدﻴث ﻋﻠﻲ ﺒن اﻝﻤﺤﺴن اﻝﺘﻨوﺨﻲ ‪157 ................................................................................................................‬‬
‫ﺤدﻴث ﻋﻠﻲ ﺒن ُﺤ ْﺠر ‪152, 168, 201 ..............................................................................................................‬‬
‫ﺤدﻴث ﻋﻠﻲ ﺒن ﺤرب ‪166 .............................................................................................................................‬‬
‫ﺤدﻴث ﻤﻨﺼور ﺒن ﻋﻤﺎر ‪190 .........................................................................................................................‬‬
‫ﺤدﻴث ﻨﺎﻓﻊ ﺒن أﺒﻲ ﻨﻌﻴم ‪155 ..........................................................................................................................‬‬
‫ﺤﻠﻴﺔ اﻷوﻝﻴﺎء ﻷﺒﻲ ﻨﻌﻴم ‪161 ...........................................................................................................................‬‬
‫رﺒﺎﻋﻴﺎت اﻝﺘرﻤذي ‪173 ..................................................................................................................................‬‬
‫رﺴﺎﻝﺔ اﻝﺸﺎﻓﻌﻲ ‪179, 212 .............................................................................................................................‬‬
‫زﻴﺎدات ﻋواﻝﻲ ﻤﺎﻝك ﻝزاﻫر ﺒن طﺎﻫر ‪136 ............................................................................................................‬‬
‫ﺴﺒﺎﻋﻴﺎت أﺒﻲ اﻷﺴﻌد اﻝﻘﺸﻴري ‪129 ...................................................................................................................‬‬
‫ﺴداﺴﻴﺎت اﻝرازي ‪112, 116, 126, 127, 134, 136, 142, 145, 160, 171, 172, 194, 208, 213, 214, 217, 223 .........‬‬
‫ﺴﻨن أﺒﻲ داود ‪122, 123, 127, 129, 168, 178, 184, 197 .................................................................................‬‬
‫‪ X%‬اﻝﺘرﻤذي ‪167, 168 ...............................................................................................................................‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ ‪133, 167, 168, 212 ................................................................................................................‬‬
‫ﺴؤاﻻت أﺒﻲ ﻋﻤرو ﺒن ﺤﻤدان ‪199 ...................................................................................................................‬‬
‫ﺸرف أﺼﺤﺎب اﻝﺤدﻴث ﻝﻠﺨطﻴب ‪170 ................................................................................................................‬‬
‫ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن‪210 ..................................................................................................................................‬‬
‫‪249‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري ‪110, 112, 114, 118, 120, 121, 124, 127, 129, 133, 134, 140, 141, 142, 143, 145, 149, 150,‬‬
‫‪151, 152, 153, 155, 159, 160, 163, 165, 170, 173, 176, 177, 180, 182, 184, 185, 186, 187, 194, 195,‬‬
‫‪196, 201, 204, 212, 215, 217, 220, 222, 224, 226, 260‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم ‪106, 107, 108, 111, 112, 114, 118, 119, 120, 121, 123, 125, 126, 127, 129, 133, 134, 138, ....‬‬
‫‪140, 141, 142, 147, 149, 152, 153, 154, 155, 156, 157, 159, 160, 163, 164, 165, 166, 167, 169, 170,‬‬
‫‪173, 174, 176, 177, 178, 179, 180, 182, 184, 185, 186, 187, 189, 191, 194, 195, 196, 197, 199, 201,‬‬
‫‪204, 211, 212, 214, 215, 218, 219, 220, 222, 224, 225, 226, 227, 229‬‬
‫ﺼﺤﻴﻔﺔ ﻫﻤﺎم ﺒن ﻤﻨﺒﻪ ‪156 ............................................................................................................................‬‬
‫ﻋواﻝﻲ اﺒن ﺨطﻴب اﻝﻤزة ‪165 ..........................................................................................................................‬‬
‫ﻋواﻝﻲ ﻤﺎﻝك ﻻﺒن ﺼﺨر ‪197 ..........................................................................................................................‬‬
‫ﻋواﻝﻲ ﻤﺎﻝك ﻝﻠﺨطﻴب ‪197, 201 .....................................................................................................................‬‬
‫ﻏراﺌب ﺸﻌﺒﺔ ‪168 .......................................................................................................................................‬‬
‫ﻏرﻴب اﻝﺤدﻴث ﻷﺒﻲ ﻋﺒﻴد ‪187 ........................................................................................................................‬‬
‫ﻓﻀﺎﺌل اﻝﺨﻠﻴل ﻝﻠﻘﺎﺴم ﺒن ﻋﺴﺎﻜر ‪167 ................................................................................................................‬‬
‫ﻓﻀﺎﺌل اﻝﺼﺤﺎﺒﺔ ﻝوﻜﻴﻊ ‪161 ...........................................................................................................................‬‬
‫ﻓﻀﺎﺌل راﺒﻌﺔ ﻻﺒن اﻝﺠوزي ‪216 .......................................................................................................................‬‬
‫ﻝﻠﻘﺒﺎﻨﻲ ‪149 ...........................................................................................................................‬‬
‫ﻓﻀﺎﺌل رﻤﻀﺎن ّ‬
‫ﻓﻀﺎﺌل ﺸﻌﺒﺎن ﻻﺒن اﻷﺨﻀر ‪127, 191, 211 .....................................................................................................‬‬
‫ﻓﻀﺎﺌل ﻤﻌﺎوﻴﺔ ﻻﺒن أﺒﻲ ﻋﺎﺼم ‪199 .................................................................................................................‬‬
‫ﻓﻀل اﻝرﻤﻲ ﻝﻠﻘراب‪166 ................................................................................................................................‬‬
‫ﻓﻀل ﻤﻌﺎوﻴﺔ ﻻﺒن أﺒﻲ ﻋﺎﺼم ‪171 ...................................................................................................................‬‬
‫ﻓواﺌد أﺒﻲ ﻨﺼر ﻋﺒد اﻝرﺤﻤن ﺒن ﻤﺤﻤد ﺒن ﻴوﺴف اﻝﺴﻤﺴﺎر ‪157 ..................................................................................‬‬
‫ﻓواﺌد اﻹﺨﻤﻴﻤﻲ ‪215 ....................................................................................................................................‬‬
‫ﻓواﺌد اﻝﺒﺨﺘري ‪127 ......................................................................................................................................‬‬
‫ﻓواﺌد اﻝﺠﺼﺎص ‪125 ...................................................................................................................................‬‬
‫ﻓواﺌد اﻝﺨرﻗﻲ ‪131 .......................................................................................................................................‬‬
‫ﻓواﺌد اﻝﻤواﺌد ‪184 ........................................................................................................................................‬‬
‫ﻓواﺌد ﺒن ﻏﻴﻼن ‪178 ....................................................................................................................................‬‬
‫ﻗﻤﻊ اﻝﺤرص ﺒﺎﻝﻘﻨﺎﻋﺔ ﻝﻠﺨراﺌطﻲ ‪176 .................................................................................................................‬‬
‫ﻜﻔﺎﻴﺔ اﻝﻤﺘﻌﺒد ‪129 .......................................................................................................................................‬‬
‫ﻤﺜﻴر اﻝﻌزم اﻝﺴﺎﻜن ﻷﺸرف اﻝﻤﺴﺎﻜن ‪199 ............................................................................................................‬‬
‫ﻤﺠﺎﻝس اﺒن َﻤﻠ‪‬ﺔ‪209 ....................................................................................................................................‬‬
‫ﻤﺠﺎﻝس أﺒﻲ ﻴﻌﻠﻰ‪156 ..................................................................................................................................‬‬
‫‪250‬‬
‫ﻤﺠﺎﻝس اﻝﺨﻼل ‪141 ....................................................................................................................................‬‬
‫اﻝﺨﻼل ‪118 ....................................................................................................................................‬‬
‫ﻤﺠﺎﻝس ّ‬
‫ﻤﺠﺎﻝس اﻝﻤﺨﻠدي‪109, 130, 162, 164, 182, 202, 220 .....................................................................................‬‬
‫ﻤﺠﺎﻝس اﻝﻤﺨﻠّص ‪152 ..................................................................................................................................‬‬
‫ﻤﺠﻠس أﺒﻲ ﻤﺴﻠم اﻝﻜﺎﺘب ‪156 .........................................................................................................................‬‬
‫ﻤﺠﻠس اﻝﺒطﺎﻗﺔ ‪126, 136, 172, 175, 194, 200, 203, 207, 212, 216, 223 .........................................................‬‬
‫ﻤﺠﻠس اﻝﺼﻌﻠوﻜﻲ ‪162 .................................................................................................................................‬‬
‫ﻤﺠﻠس آﻤوﺴﺎن ‪184 ....................................................................................................................................‬‬
‫ﻤﺠﻠس رزق اﷲ اﻝﺘﻤﻴﻤﻲ ‪153 ..........................................................................................................................‬‬
‫ﻤﺴﺎوئ اﻷﺨﻼق ﻝﻠﺨراﺌطﻲ ‪156, 199 ...............................................................................................................‬‬
‫ﻤﺴﺎﺌل ﺨطﺎب ﻝﻺﻤﺎم أﺤﻤد ‪162 .......................................................................................................................‬‬
‫اﻝﻌ َﺸراء ‪189 .................................................................................................................................‬‬
‫ﻤﺴﻨد أﺒﻲ ُ‬
‫ﻤﺴﻨد أﺒﻲ داود ‪122 .....................................................................................................................................‬‬
‫ﻤﺴﻨد أﺒﻲ ﻋواﻨﺔ ‪179, 199, 218, 223 ............................................................................................................‬‬
‫ﻤﺴﻨد أﺒﻲ ﻴﻌﻠﻰ اﻝﻤوﺼﻠﻲ ‪136, 156, 199 .........................................................................................................‬‬
‫ﻤﺴﻨد اﻝﺜوري ﻝﻠدوﻻﺒﻲ ‪178 .............................................................................................................................‬‬
‫ﻤﺴﻨد اﻝﺤﺎرث ﺒن أﺒﻲ أﻤﺎﻤﺔ ‪128 ......................................................................................................................‬‬
‫‪ -X3‬ا ‪-‬ار ' ‪110 ......................................................................................................................................‬‬
‫ﻤﺴﻨد اﻝﺸﺎﻓﻌﻲ ‪149 .....................................................................................................................................‬‬
‫‪ -X3‬ﻋﺒد ﺒن ﺤﻤﻴد ‪110, 180 ........................................................................................................................‬‬
‫ﻤﺴﻨد ﻷﺤﻤد ‪163, 167, 168, 178, 181, 191 ..................................................................................................‬‬
‫اﺒن اﻝﺒرﻫﺎن ‪199 ................................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﺒن اﻝﺠوزي ‪119, 120, 173, 219 ........................................................................................................‬‬
‫اﻝﺤ َر ْﺴﺘﺎﻨﻲ ‪151, 173 ....................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﺒن َ‬
‫ﻤﺸﻴﺨﺔ اﺒن ﻋﺒد اﻝداﺌم ‪109, 113, 117, 125, 148, 165, 182, 195, 218, 221........................................................‬‬
‫اﺒن ﻋﻼق ‪194 .................................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﺒن ﻜﻠﻴب ‪189, 210 ..........................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ أﺒﻲ اﻝطﺎﻫر ﻤﺤﻤد ﺒن أﺤﻤد ﺒن أﺒﻲ اﻝﺼﻘر اﻷﻨﺒﺎري ‪150 ................................................................................‬‬
‫ﻤﺸﻴﺨﺔ أﺒﻲ داود ‪122 ...................................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﻵﺠري ﺘﺨرﻴﺞ اﺒن اﻝظﺎﻫري ‪108 ............................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﻝﺠوﻫري اﻝﻜﺒرى ‪126 ..........................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ ا ‪ 3A‬ا( ا ] !ري ‪181 ......................................................................................................................‬‬
‫‪251‬‬
‫ﻤﺸﻴﺨﺔ اﻝﺨﻔﺎف ‪152 ....................................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ اﻝرازي ‪120, 126, 127, 136, 172, 191, 194, 215, 217, 218, 223 ..........................................................‬‬
‫ا ‪ D‬ا ‪ A‬ا‪116, 139, 165, 229 .......................................................................................................'1‬‬
‫اﻝﻌﺸﺎري ‪168, 173 ...........................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ ُ‬
‫ا ‪ x X‬ا ‪ A‬ا‪118, 125, 138, 177, 189, 229 .................................................................................... '1‬‬
‫ﻤﺸﻴﺨﺔ ﺨطﻴب ﻤردا ‪136 ...............................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ ﺴﺒط اﻝﺴﻠﻔﻲ‪190 ...............................................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ ‪ -]0‬ا ?‪ -.‬ا ‪157 ................................................................................................................... '1!Y% A‬‬
‫ﻤﺸﻴﺨﺔ ﻋﺒد اﷲ ﺒن ﻋﻼق ‪171 ........................................................................................................................‬‬
‫ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺴﻌد اﻝدﻴن اﻝوزان ‪219 ..................................................................................................‬‬
‫ﻤﺸﻴﺨﺔ وﺠﻴﻪ ‪128 .......................................................................................................................................‬‬
‫?! ‪!A‬ت أﺒﻲ ﺒﻜر ﺒن اﻝﻌﻤﺎد ‪229 ...................................................................................................................‬‬
‫ﻤﻌﺠم اﺒن ﺠﻤﻴﻊ ‪151, 165, 215 ....................................................................................................................‬‬
‫ﻤﻌﺠم أﺒﻲ ﻴﻌﻠﻰ اﻝﻤوﺼﻠﻲ‪127 ........................................................................................................................‬‬
‫ﻤﻌﺠم اﻝطﺒراﻨﻲ اﻝﺼﻐﻴر ‪157 ..........................................................................................................................‬‬
‫ﻤﻌﺠم اﻝطﺒراﻨﻲ اﻝﻜﺒﻴر‪128 .............................................................................................................................‬‬
‫ﺼدر اﻝدﻴن أﺤﻤد ﺒن ﻴﺤﻴﻰ ﺒن ﺴﻨﻲ اﻝدوﻝﺔ ‪157 .............................................................................................‬‬
‫ﻤﻐﺎزي ﻤوﺴﻰ ﺒن ﻋﻘﺒﺔ ‪167, 179 ...................................................................................................................‬‬
‫ﻤﻘﺎﻤﺎت اﻝﺤرﻴري ‪125 ...................................................................................................................................‬‬
‫ث َوَﻨ ِﺴﻲ ﻝﻠﺨطﻴب‪109 .........................................................................................................................‬‬
‫َﻤ ْن ﺤ ‪‬د َ‬
‫ﻤواﻓﻘﺎت اﻝﻨﺠﻴب اﻝﺤراﻨﻲ ‪125, 131, 229 ...........................................................................................................‬‬
‫ﻨﺴﺨﺔ إﺒراﻫﻴم ﺒن ﺴﻌد‪122, 127, 194, 217 ......................................................................................................‬‬
‫ﻨﺴﺨﺔ اﺒن أﺴﻴد ‪172 ....................................................................................................................................‬‬
‫ﻨﺴﺨﺔ اﺒن ﺴﻌد ‪209 ....................................................................................................................................‬‬
‫ﻨﺴﺨﺔ أﺒﻲ ُﻤ ْﺴ ِﻬر ‪136, 156, 163, 192, 198, 200 ............................................................................................‬‬
‫ﻨﺴﺨﺔ أﺤﻤد ﺒن أﺒﻲ اﻝﺤواري ‪156 .....................................................................................................................‬‬
‫ﻨﺴﺨﺔ اﻝﻘﻴﺴﻲ ‪164 ......................................................................................................................................‬‬
‫ﻨﺴﺨﺔ ﻜﺎﻤل ﺒن طﻠﺤﺔ ‪229 ............................................................................................................................‬‬
‫ﻨﺴﺨﺔ ﻨﺒﻴط ﺒن ﺸرﻴط ‪133, 157 .....................................................................................................................‬‬
‫ﻨﺴﺨﺔ ﻨﻌﻴم ﺒن اﻝﻬﻴﺜم ‪182 ..............................................................................................................................‬‬
‫ﻨﺴﺨﺔ ﻨﻌﻴم ﺒن ﺤﻤﺎد ‪168 ..............................................................................................................................‬‬
‫ﻨﺴﺨﺔ وﻜﻴﻊ‪146, 158, 167, 179 ..................................................................................................................‬‬
‫وﺼﺎﻴﺎ اﻝﻌﻠﻤﺎء ﻻﺒن َزْﺒر ‪108, 125 ..................................................................................................................‬‬
‫‪252‬‬
253
‫‪References of Edition in Arabic‬‬
‫اﻷﺤﺎدﻴث اﻝﻌواﻝﻲ ﻤن ﺠزء اﺒن ﻋرﻓﺔ اﻝﻌﺒدي‪ ،‬ﻝﻠﺤﺴن ﺒن ﻋرﻓﺔ اﻝﻌﺒدي‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝرﺤﻤن ﻋﺒد اﻝﺠﺒﺎر‪ .‬اﻝﻘﺎﻫرة‪ :‬دار‬
‫اﻝﻜﺘب اﻝﺴﻠﻔﻴﺔ‪.١٩٨٦ ،‬‬
‫اﻷدب اﻝﻤﻔرد‪ ،‬ﻝﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل أﺒو ﻋﺒداﷲ اﻝﺒﺨﺎري‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﺒﺸﺎﺌر‬
‫اﻹﺴﻼﻤﻴﺔ‪.١٩٨٩ ،‬‬
‫اﻷرﺒﻌﻴن اﻝﻌﺸﺎرﻴﺔ‪ ،‬ﻷﺒﻲ اﻝﻔﻀل ﻋﺒد اﻝرﺤﻴم ﺒن اﻝﺤﺴﻴن اﻝﻌراﻗﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺒدر ﻋﺒد اﷲ اﻝﺒدر‪ .‬ﺒﻴروت‪ :‬دار اﺒن ﺤزم‪،‬‬
‫‪.١٩٩٢‬‬
‫أﻋﻼم اﻝﻨﺴﺎء ﻓﻲ ﻋﺎﻝﻤﻲ اﻝﻌرب واﻹﺴﻼم‪ ،‬ﻝﻌﻤر رﻀﺎ ﻜﺤﺎﻝﺔ‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.1983 ،‬‬
‫اﻷﻋﻼم‪ ،‬ﻝﺨﻴر اﻝدﻴن ﺒن ﻤﺤﻤود ﺒن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻓﺎرس اﻝزرﻜﻠﻲ اﻝدﻤﺸﻘﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻌﻠم ﻝﻠﻤﻼﻴﻴن‪.٢٠٠٢ ،‬‬
‫أﻋﻴﺎن اﻝﻌﺼر وأﻋوان اﻝﻨﺼر‪ ،‬ﻝﺼﻼح اﻝدﻴن ﺨﻠﻴل ﺒن أﻴﺒك اﻝﺼﻔدي‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﻠﻲ أﺒو زﻴد وﻨﺒﻴل أﺒو ﻋﻤﺸﺔ وﻤﺤﻤد‬
‫ﻤوﻋد وﻤﺤﻤود ﺴﺎﻝم ﻤﺤﻤد‪ .‬ﺒﻴروت‪ :‬دار اﻝﻔﻜر اﻝﻤﻌﺎﺼر‪.١٩٩٨ ،‬‬
‫اﻻﻏﺘﺒﺎط ﺒﻤن رﻤﻲ ﻤن اﻝرواة ﺒﺎﻻﺨﺘﻼط‪ ،‬ﻝﺒرﻫﺎن اﻝدﻴن اﻝﺤﻠﺒﻲ أﺒو اﻝوﻓﺎ إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﺨﻠﻴل ﺴﺒط اﺒن اﻝﻌﺠﻤﻲ‬
‫اﻝﺸﺎﻓﻌﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﻼء اﻝدﻴن ﻋﻠﻲ رﻀﺎ‪ .‬اﻝﻘﺎﻫرة‪ :‬دار اﻝﺤدﻴث‪.١٩٨٨ ،‬‬
‫إﻨﺒﺎء اﻝﻐﻤر ﺒﺄﺒﻨﺎء اﻝﻌﻤر ﻓﻲ اﻝﺘﺎرﻴﺦ‪ ،‬ﻝﺸﻬﺎب اﻝدﻴن أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺠر اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد‬
‫ﻋﺒد اﻝﻤﻌﻴد ﺨﺎن‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٨٦ ،‬‬
‫اﻷﻨس اﻝﺠﻠﻴل ﺒﺘﺎرﻴﺦ اﻝﻘدس واﻝﺨﻠﻴل‪ ،‬ﻝﻤﺠﻴر اﻝدﻴن اﻝﺤﻨﺒﻠﻲ اﻝﻌﻠﻴﻤﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋدﻨﺎن ﻴوﻨس ﻋﺒد اﻝﻤﺠﻴد ﻨﺒﺎﺘﺔ‪ .‬ﻋﻤﺎن‪:‬‬
‫ﻤﻜﺘﺒﺔ دﻨدﻴس‪.١٩٩٩ ،‬‬
‫اﻷﻨﺴﺎب‪ ،‬ﻷﺒﻲ ﺴﻌد ﻋﺒد اﻝﻜرﻴم ﺒن ﻤﺤﻤد ﺒن ﻤﻨﺼور اﻝﺘﻤﻴﻤﻲ اﻝﺴﻤﻌﺎﻨﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﺠﻨﺎن‪.١٩٨٨ ،‬‬
‫اﻝﺒداﻴﺔ واﻝﻨﻬﺎﻴﺔ‪ ،‬ﻷﺒﻲ اﻝﻔداء إﺴﻤﺎﻋﻴل ﺒن ﻋﻤر ﺒن ﻜﺜﻴر اﻝﻘرﺸﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﻠﻲ ﺸﻴري‪ .‬ﺒﻴروت‪ :‬دار إﺤﻴﺎء‬
‫اﻝﺘراث اﻝﻌرﺒﻲ‪.١٩٨٨ ،‬‬
‫ﺒرﻨﺎﻤﺞ اﻝوادي آﺸﻲ‪ ،‬ﻝﻤﺤﻤد ﺒن ﺠﺎﺒر اﻝوادي آﺸﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻤﺤﻔوظ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻤﻐرب اﻻﺴﻼﻤﻲ‪.١٩٨٠ ،‬‬
‫ﺘﺎرﻴﺦ اﺒن اﻝوردي‪ ،‬ﻝزﻴن اﻝدﻴن ﻋﻤر ﺒن ﻤظﻔر اﻝﺸﻬﻴر ﺒﺎﺒن اﻝوردي‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٦ ،‬‬
‫ﺘﺎرﻴﺦ اﻹﺴﻼم‪ ،‬ﻝﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗَ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺒﺸﺎر ﻋواد ﻤﻌروف‪.‬‬
‫ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ‪.٢٠٠٣ ،‬‬
‫ﺘذﻜرة اﻝﺤﻔﺎظ‪ ،‬ﻝﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗَ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬زﻜرﻴﺎ ﻋﻤﻴرات‪.‬‬
‫ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٨ ،‬‬
‫‪254‬‬
‫ﺘوﻀﻴﺢ اﻝﻤﺸﺘﺒﻪ ﻓﻲ ﻀﺒط أﺴﻤﺎء اﻝرواة وأﻨﺴﺎﺒﻬم وأﻝﻘﺎﺒﻬم وﻜﻨﺎﻫم‪ ،‬ﻻﺒن ﻨﺎﺼر اﻝدﻴن ﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ‬
‫ﺒن ﻤﺤﻤد اﻝﻘﻴﺴﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻨﻌﻴم اﻝﻌرﻗﺴوﺴﻲ‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ ‪.١٩٩٣‬‬
‫اﻝﺠواﻫر اﻝﻤﻀﻴﺔ ﻓﻲ طﺒﻘﺎت اﻝﺤﻨﻔﻴﺔ‪ ،‬ﻷﺒﻲ ﻤﺤﻤد ﻋﺒد اﻝﻘﺎدر ﺒن أﺒﻲ اﻝوﻓﺎء ﻤﺤﻤد ﺒن أﺒﻲ اﻝوﻓﺎء اﻝﻘرﺸﻲ‪ .‬ﻜراﺘﺸﻲ‪:‬‬
‫ﻤﻴر ﻤﺤﻤد ﻜﺘب ﺨﺎﻨﻪ‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫ﺤﺴن اﻝﻤﺤﺎﻀرة ﻓﻲ ﺘﺎرﻴﺦ ﻤﺼر واﻝﻘﺎﻫرة‪ ،‬ﻝﺠﻼل اﻝدﻴن اﻝﺴﻴوطﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد أﺒو اﻝﻔﻀل إﺒراﻫﻴم‪ .‬اﻝﻘﺎﻫرة‪ :‬دار‬
‫إﺤﻴﺎء اﻝﻜﺘب اﻝﻌرﺒﻴﺔ ‪ -‬ﻋﻴﺴﻰ اﻝﺒﺎﺒﻲ اﻝﺤﻠﺒﻲ وﺸرﻜﺎﻩ‪.١٩٦٧ ،‬‬
‫ﺤﻠﻴﺔ اﻷوﻝﻴﺎء وطﺒﻘﺎت اﻷﺼﻔﻴﺎء‪ ،‬ﻷﺒﻲ ﻨﻌﻴم أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻤوﺴﻰ ﺒن ﻤﻬران اﻷﺼﺒﻬﺎﻨﻲ‪.‬‬
‫اﻝﻘﺎﻫرة‪ :‬ﻤطﺒﻌﺔ اﻝﺴﻌﺎدة‪.١٩٧٤ ،‬‬
‫اﻝﺨطب واﻝﻤواﻋظ‪ ،‬ﻷﺒﻲ ُﻋﺒﻴد اﻝﻘﺎﺴم ﺒن ﺴﻼّم ﺒن ﻋﺒد اﷲ اﻝﻬروي اﻝﺒﻐدادي‪ ،‬ﺘﺤﻘﻴق‪ :‬رﻤﻀﺎن ﻋﺒد اﻝﺘواب‪ .‬اﻝﻘﺎﻫرة‪:‬‬
‫ﻤﻜﺘﺒﺔ اﻝﺜﻘﺎﻓﺔ اﻝدﻴﻨﻴﺔ‪.١٩٨٦ ،‬‬
‫اﻝدارس ﻓﻲ ﺘﺎرﻴﺦ اﻝﻤدارس‪ ،‬ﻝﻌﺒد اﻝﻘﺎدر ﺒن ﻤﺤﻤد اﻝﻨﻌﻴﻤﻲ اﻝدﻤﺸﻘﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬إﺒراﻫﻴم ﺸﻤس اﻝدﻴن‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب‬
‫اﻝﻌﻠﻤﻴﺔ ‪.١٩٩٠‬‬
‫اﻝدرر اﻝﻜﺎﻤﻨﺔ ﻓﻲ أﻋﻴﺎن اﻝﻤﺎﺌﺔ اﻝﺜﺎﻤﻨﺔ‪ ،‬ﻝﺸﻬﺎب اﻝدﻴن أﺒﻲ اﻝﻔﻀل أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺠر اﻝﻌﺴﻘﻼﻨﻲ‪ .‬اﻝﻬﻨد‪ :‬داﺌرة‬
‫اﻝﻤﻌﺎرف‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫اﻝدﻴﺒﺎج اﻝﻤذﻫب ﻓﻲ ﻤﻌرﻓﺔ أﻋﻴﺎن ﻋﻠﻤﺎء اﻝﻤذﻫب‪ ،‬ﻻﺒن ﻓرﺤون إﺒراﻫﻴم ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد اﻝﻴﻌﻤري‪ ،‬ﺘﺤﻘﻴق وﺘﻌﻠﻴق‪:‬‬
‫ﻤﺤﻤد اﻷﺤﻤدي أﺒو اﻝﻨور‪ .‬اﻝﻘﺎﻫرة‪ :‬دار اﻝﺘراث ﻝﻠطﺒﻊ واﻝﻨﺸر‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫ذﻴل اﻝﺘﻘﻴﻴد ﻓﻲ رواة اﻝﺴﻨن واﻷﺴﺎﻨﻴد‪ ،‬ﻷﺒﻲ اﻝطﻴب ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﻠﻲ ﺘﻘﻲ اﻝدﻴن اﻝﻤﻜﻲ اﻝﺤﺴﻨﻲ اﻝﻔﺎﺴﻲ‪ ،‬ﺘﺤﻘﻴق‪:‬‬
‫ﻜﻤﺎل ﻴوﺴف اﻝﺤوت‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٠ ،‬‬
‫ذﻴل ﺘذﻜرة اﻝﺤﻔﺎظ‪ ،‬ﻷﺒﻲ اﻝﻤﺤﺎﺴن ﻤﺤﻤد ﺒن ﻋﻠﻲ ﺒن اﻝﺤﺴن اﻝﺤﺴﻴﻨﻲ اﻝدﻤﺸﻘﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٨ ،‬‬
‫رﺠﺎل ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬ﻷﺒﻲ ﺒﻜر أﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﻨﺠوﻴﻪ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﷲ اﻝﻠﻴﺜﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻤﻌرﻓﺔ‪،‬‬
‫‪.١٩٨٦‬‬
‫ﺴﻠﺴﻠﺔ اﻷﺤﺎدﻴث اﻝﻀﻌﻴﻔﺔ واﻝﻤوﻀوﻋﺔ وأﺜرﻫﺎ اﻝﺴﻴﺊ ﻓﻲ اﻷﻤﺔ‪ ،‬ﻝﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن ﺒن اﻝﺤﺎج ﻨوح اﻷﻝﺒﺎﻨﻲ‪ .‬اﻝرﻴﺎض‪:‬‬
‫دار اﻝﻤﻌﺎرف‪.١٩٩٢ ،‬‬
‫ﺴﻨن اﺒن ﻤﺎﺠﺔ‪ ،‬ﻝﻤﺤﻤد ﺒن ﻴزﻴد أﺒو ﻋﺒداﷲ اﻝﻘزوﻴﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻔﻜر‪.١٩٧٧ ،‬‬
‫ﺴﻨن أﺒﻲ داود‪ ،‬ﻷﺒﻲ داود ﺴﻠﻴﻤﺎن ﺒن اﻷﺸﻌث ﺒن إﺴﺤﺎق ﺒن ﺒﺸﻴر ﺒن ﺸداد ﺒن ﻋﻤرو اﻷزدي اﻝ ‪‬ﺴ ِﺠ ْﺴﺘﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪:‬‬
‫ﻤﺤﻤد ﻤﺤﻴﻲ اﻝدﻴن ﻋﺒد اﻝﺤﻤﻴد‪ .‬ﺒﻴروت‪ :‬دار اﻝﻔﻜر‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫ﺴﻨن اﻝﺘرﻤذي‪ ،‬ﻝﻤﺤﻤد ﺒن ﻋﻴﺴﻰ أﺒو ﻋﻴﺴﻰ اﻝﺘرﻤذي اﻝﺴﻠﻤﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬أﺤﻤد ﻤﺤﻤد ﺸﺎﻜر وآﺨرون‪ .‬ﺒﻴروت‪ :‬دار إﺤﻴﺎء‬
‫اﻝﺘراث اﻝﻌرﺒﻲ‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
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‫ﺴﻨن اﻝدارﻗطﻨﻲ‪ ،‬ﻷﺒﻲ اﻝﺤﺴن ﻋﻠﻲ ﺒن ﻋﻤر ﺒن أﺤﻤد ﺒن ﻤﻬدي ﺒن ﻤﺴﻌود ﺒن اﻝﻨﻌﻤﺎن ﺒن دﻴﻨﺎر اﻝﺒﻐدادي اﻝدارﻗطﻨﻲ‪.‬‬
‫ﺘﺤﻘﻴق‪ :‬ﺸﻌﻴب اﻷرﻨﺎؤوط وﺤﺴن ﻋﺒد اﻝﻤﻨﻌم ﺸﻠﺒﻲ وﻋﺒد اﻝﻠطﻴف ﺤرز اﷲ وأﺤﻤد ﺒرﻫوم‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ‬
‫اﻝرﺴﺎﻝﺔ‪.٢٠٠٤ ،‬‬
‫اﻝﺴﻨن اﻝﻜﺒرى‪ ،‬ﻷﺒﻲ ﻋﺒد اﻝرﺤﻤن أﺤﻤد ﺒن ﺸﻌﻴب ﺒن ﻋﻠﻲ اﻝﺨراﺴﺎﻨﻲ اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺤﺴن ﻋﺒد اﻝﻤﻨﻌم ﺸﻠﺒﻲ‪.‬‬
‫ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.٢٠٠١ ،‬‬
‫اﻝﺨ ْﺴَرْو ِﺠردي اﻝﺨراﺴﺎﻨﻲ اﻝﺒﻴﻬﻘﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻋﺒد‬
‫اﻝﺴﻨن اﻝﻜﺒرى‪ ،‬ﻷﺒﻲ ﺒﻜر أﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻤوﺴﻰ ُ‬
‫اﻝﻘﺎدر ﻋطﺎ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.٢٠٠٣ ،‬‬
‫ﺴﻨن اﻝﻨﺴﺎﺌﻲ‪ ،‬ﻷﺒﻲ ﻋﺒد اﻝرﺤﻤن أﺤﻤد ﺒن ﺸﻌﻴب ﺒن ﻋﻠﻲ اﻝﺨراﺴﺎﻨﻲ اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒداﻝﻔﺘﺎح أﺒو ﻏدة‪ .‬ﺤﻠب‪:‬‬
‫ﻤﻜﺘب اﻝﻤطﺒوﻋﺎت اﻹﺴﻼﻤﻴﺔ‪.١٩٨٦ ،‬‬
‫ﺴﻴر أﻋﻼم اﻝﻨﺒﻼء‪ ،‬ﻝﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗَ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺠﻤوﻋﺔ ﻤن‬
‫اﻝﻤﺤﻘﻘﻴن ﺒﺈﺸراف اﻝﺸﻴﺦ ﺸﻌﻴب اﻷرﻨﺎؤوط‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.١٩٨٥ ،‬‬
‫ﺸذرات اﻝذﻫب ﻓﻲ أﺨﺒﺎر ﻤن ذﻫب‪ ،‬ﻻﺒن اﻝﻌﻤﺎد ﻋﺒد اﻝﺤﻲ ﺒن أﺤﻤد ﺒن ﻤﺤﻤد اﻝﻌﻜري اﻝﺤﻨﺒﻠﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝﻘﺎدر‬
‫اﻷرﻨﺎؤوط وﻤﺤﻤود اﻷرﻨﺎؤوط‪ .‬دﻤﺸق‪ :‬دار ﺒن ﻜﺜﻴر‪.١٩٨٥ ،‬‬
‫اﻝﺨ ْﺴَرْو ِﺠردي اﻝﺨراﺴﺎﻨﻲ اﻝﺒﻴﻬﻘﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺨﺘﺎر أﺤﻤد اﻝﻨدوي‪.‬‬
‫ﺸﻌب اﻹﻴﻤﺎن‪ ،‬ﻷﺤﻤد ﺒن اﻝﺤﺴﻴن ﺒن ﻋﻠﻲ ﺒن ﻤوﺴﻰ ُ‬
‫اﻝﻬﻨد‪ :‬ﻤﻜﺘﺒﺔ اﻝرﺸد ﻝﻠﻨﺸر واﻝﺘوزﻴﻊ ﺒﺎﻝرﻴﺎض ﺒﺎﻝﺘﻌﺎون ﻤﻊ اﻝدار اﻝﺴﻠﻔﻴﺔ ﺒﺒوﻤﺒﺎي ﺒﺎﻝﻬﻨد‪.٢٠٠٣ ،‬‬
‫اﻝﺸﻤﺎﺌل اﻝﻤﺤﻤدﻴﺔ واﻝﺨﺼﺎﺌل اﻝﻤﺼطﻔوﻴﺔ‪ ،‬ﻝﻤﺤﻤد ﺒن ﻋﻴﺴﻰ ﺒن ﺴورة اﻝﺘرﻤذي أﺒو ﻋﻴﺴﻰ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺴﻴد ﻋﺒﺎس‬
‫اﻝﺠﻠﻴﻤﻲ‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝﻜﺘب اﻝﺜﻘﺎﻓﻴﺔ‪.١٩٩١ ،‬‬
‫ﺒد اﻝﺘﻤﻴﻤﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺸﻌﻴب‬
‫ﺼﺤﻴﺢ اﺒن ﺤﺒﺎن ﺒﺘرﺘﻴب اﺒن ﺒﻠﺒﺎن‪ ،‬ﻝﻤﺤﻤد ﺒن ﺤﺒﺎن ﺒن أﺤﻤد ﺒن ﺤﺒﺎن ﺒن ﻤﻌﺎذ ﺒن َﻤ ْﻌ َ‬
‫اﻷرﻨﺎؤوط‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.١٩٨٧ ،‬‬
‫ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬ﻝﻤﺤﻤد ﺒن إﺴﻤﺎﻋﻴل أﺒو ﻋﺒداﷲ اﻝﺒﺨﺎري اﻝﺠﻌﻔﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد زﻫﻴر ﺒن ﻨﺎﺼر اﻝﻨﺎﺼر‪ .‬ﺒﻴروت‪:‬‬
‫دار طوق اﻝﻨﺠﺎة‪.٢٠٠١ ،‬‬
‫ﺼﺤﻴﺢ ﻤﺴﻠم‪ ،‬ﻝﻤﺴﻠم ﺒن اﻝﺤﺠﺎج أﺒو اﻝﺤﺴن اﻝﻘﺸﻴري اﻝﻨﻴﺴﺎﺒوري‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ‪ .‬ﺒﻴروت‪ :‬دار إﺤﻴﺎء‬
‫اﻝﺘراث اﻝﻌرﺒﻲ‪.١٩٧٥ ،‬‬
‫ﻀﻌﻴف اﺒن ﻤﺎﺠﺔ‪ ،‬ﻝﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن ﺒن اﻝﺤﺎج ﻨوح اﻷﻝﺒﺎﻨﻲ‪ ،‬اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝﻤﻌﺎرف‪.١٩٩٧ ،‬‬
‫ﻀﻌﻴف اﻝﺘرﻏﻴب واﻝﺘرﻫﻴب‪ ،‬ﻝﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن اﻷﻝﺒﺎﻨﻲ‪ ،‬اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝﻤﻌﺎرف‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫ﻀﻌﻴف ﺴﻨن اﻝﺘرﻤذي‪ ،‬ﻝﻤﺤﻤد ﻨﺎﺼر اﻝدﻴن اﻷﻝﺒﺎﻨﻲ‪ .‬ﺒدون دار ﻨﺸر وﺒدون ﺘﺎرﻴﺦ‪.‬‬
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‫طﺒﻘﺎت اﻝﺸﺎﻓﻌﻴﺔ اﻝﻜﺒرى‪ ،‬ﻝﺘﺎج اﻝدﻴن ﺒن ﻋﻠﻲ ﺒن ﻋﺒد اﻝﻜﺎﻓﻲ اﻝﺴﺒﻜﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤود ﻤﺤﻤد اﻝطﻨﺎﺤﻲ وﻋﺒد اﻝﻔﺘﺎح‬
‫ﻤﺤﻤد اﻝﺤﻠو‪ .‬اﻝﻘﺎﻫرة‪ :‬ﻫﺠر ﻝﻠطﺒﺎﻋﺔ واﻝﻨﺸر واﻝﺘوزﻴﻊ‪.١٩٩٢ ،‬‬
‫اﻝﻌﺒر ﻓﻲ ﺨﺒر ﻤن ﻏﺒر‪ ،‬ﻝﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن َﻗ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد‬
‫اﻝﺴﻌﻴد ﺒن ﺒﺴﻴوﻨﻲ زﻏﻠول‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٨٥ ،‬‬
‫اﻝﻌﻠل اﻝﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ اﻷﺤﺎدﻴث اﻝواﻫﻴﺔ‪ ،‬ﻝﻌﺒد اﻝرﺤﻤن ﺒن ﻋﻠﻲ ﺒن اﻝﺠوزي‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺨﻠﻴل اﻝﻤﻴس‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب‬
‫اﻝﻌﻠﻤﻴﺔ‪.١٩٨٢ ،‬‬
‫ﻋﻤل اﻝﻴوم واﻝﻠﻴﻠﺔ‪ ،‬ﻷﺒﻲ ﻋﺒد اﻝرﺤﻤن أﺤﻤد ﺒن ﺸﻌﻴب ﺒن ﻋﻠﻲ اﻝﺨراﺴﺎﻨﻲ اﻝﻨﺴﺎﺌﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻓﺎروق ﺤﻤﺎدة‪ .‬ﺒﻴروت‪:‬‬
‫ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.١٩٨٥ ،‬‬
‫ﻋون اﻝﻤﻌﺒود ﺸرح ﺴﻨن أﺒﻲ داود‪ ،‬ﻷﺒﻲ اﻝطﻴب ﻤﺤﻤد ﺸﻤس اﻝﺤق اﻝﻌظﻴم آﺒﺎدي‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝرﺤﻤن ﻤﺤﻤد ﻋﺜﻤﺎن‪.‬‬
‫اﻝﻤدﻴﻨﺔ اﻝﻤﻨورة‪ :‬اﻝﻤﻜﺘﺒﺔ اﻝﺴﻠﻔﻴﺔ‪.١٩٦٨ ،‬‬
‫ﻓﺘﺢ اﻝﺒﺎري ﺸرح ﺼﺤﻴﺢ اﻝﺒﺨﺎري‪ ،‬ﻷﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﺤﺠر أﺒو اﻝﻔﻀل اﻝﻌﺴﻘﻼﻨﻲ اﻝﺸﺎﻓﻌﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻤﻌرﻓﺔ‪،‬‬
‫‪.١٩٥٩‬‬
‫ﻓﻬرس اﻝﻔﻬﺎرس واﻷﺜﺒﺎت وﻤﻌﺠم اﻝﻤﻌﺎﺠم واﻝﻤﺸﻴﺨﺎت واﻝﻤﺴﻠﺴﻼت‪ ،‬ﻝﻌﺒد اﻝﺤﻲ ﺒن ﻋﺒد اﻝﻜﺒﻴر اﻝﻜﺘﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬إﺤﺴﺎن‬
‫ﻋﺒﺎس‪ .‬ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ‪.١٩٨٢ ،‬‬
‫ﻓوات اﻝوﻓﻴﺎت‪ ،‬ﻝﻤﺤﻤد ﺒن ﺸﺎﻜر اﻝﻜﺘﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬إﺤﺴﺎن ﻋﺒﺎس‪ .‬ﺒﻴروت‪ :‬دار ﺼﺎدر‪.١٩٧٤ ،‬‬
‫اﻝﻜﺘﺎب اﻝﻤﺼﻨف ﻓﻲ اﻷﺤﺎدﻴث واﻵﺜﺎر‪ ،‬ﻻﺒن أﺒﻲ ﺸﻴﺒﺔ ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن إﺒراﻫﻴم ﺒن ﻋﺜﻤﺎن ﺒن ﺨواﺴﺘﻲ اﻝﻌﺒﺴﻲ‪،‬‬
‫ﺘﺤﻘﻴق‪ :‬ﻜﻤﺎل ﻴوﺴف اﻝﺤوت‪ .‬اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝرﺸد‪.١٩٨٨ ،‬‬
‫ﻜﻨز اﻝﻌﻤﺎل ﻓﻲ ﺴﻨن اﻷﻗوال واﻷﻓﻌﺎل‪ ،‬ﻝﻌﻼء اﻝدﻴن ﻋﻠﻲ ﺒن ﺤﺴﺎم اﻝدﻴن اﻝﻤﺘﻘﻲ اﻝﻬﻨدي اﻝﺒرﻫﺎن ﻓوري‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺒﻜري‬
‫ﺤﻴﺎﻨﻲ وﺼﻔوة اﻝﺴﻘﺎ‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.١٩٨١ ،‬‬
‫ﻝﺤظ اﻷﻝﺤﺎظ ﺒذﻴل طﺒﻘﺎت اﻝﺤﻔﺎظ‪ ،‬ﻷﺒﻲ اﻝﻔﻀل ﻤﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﻤﺤﻤد اﺒن ﻓﻬد اﻝﻬﺎﺸﻤﻲ اﻝﻤﻜﻲ‪ .‬ﺒﻴروت‪ :‬دار‬
‫اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٨ ،‬‬
‫ﻝﺴﺎن اﻝﻌرب‪ ،‬ﻝﻤﺤﻤد ﺒن ﻤﻜرم ﺒن ﻤﻨظور اﻷﻓرﻴﻘﻲ اﻝﻤﺼري‪ .‬ﺒﻴروت‪ :‬دار ﺼﺎدر‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫ﻝﺴﺎن اﻝﻤﻴزان‪ ،‬ﻷﺤﻤد ﺒن ﻋﻠﻲ ﺒن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﺤﺠر اﻝﻌﺴﻘﻼﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝﻔﺘﺎح أﺒو ﻏدة‪ .‬ﺒﻴروت‪ :‬دار‬
‫اﻝﺒﺸﺎﺌر اﻹﺴﻼﻤﻴﺔ‪.٢٠٠٢ ،‬‬
‫ﻤﺠﻤﻊ اﻝزواﺌد وﻤﻨﺒﻊ اﻝﻔواﺌد‪ ،‬ﻝﻨور اﻝدﻴن ﻋﻠﻲ ﺒن أﺒﻲ ﺒﻜر اﻝﻬﻴﺜﻤﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻔﻜر‪.١٩٩١ ،‬‬
‫ﻤﺨﺘﺼر ﺘﺎرﻴﺦ اﻝدﺒﻴﺜﻲ‪ ،‬ﻝﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن اﺒن ﻗﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺼطﻔﻰ ﻋﺒد اﻝﻘﺎدر‬
‫ﻋطﺎ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٨٤ ،‬‬
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‫اﻝﻤﺴﺘدرك ﻋﻠﻰ اﻝﺼﺤﻴﺤﻴن‪ ،‬ﻝﻤﺤﻤد ﺒن ﻋﺒداﷲ أﺒو ﻋﺒداﷲ اﻝﺤﺎﻜم اﻝﻨﻴﺴﺎﺒوري‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺼطﻔﻰ ﻋﺒد اﻝﻘﺎدر ﻋطﺎ‪.‬‬
‫ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٠ ،‬‬
‫ﻤﺴﻨد اﻝﺒزار‪ ،‬ﻷﺒﻲ ﺒﻜر أﺤﻤد ﺒن ﻋﻤرو ﺒن ﻋﺒد اﻝﺨﺎﻝق اﻝﺒزار‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻔوظ اﻝرﺤﻤن زﻴن اﷲ وﻋﺎدل ﺒن ﺴﻌد‬
‫وﺼﺒري ﻋﺒد اﻝﺨﺎﻝق اﻝﺸﺎﻓﻌﻲ‪ .‬اﻝﻤدﻴﻨﺔ اﻝﻤﻨورة‪ :‬ﻤﻜﺘﺒﺔ اﻝﻌﻠوم واﻝﺤﻜم‪.٢٠٠٩ ،‬‬
‫ﻤﺴﻨد اﻝدارﻤﻲ اﻝﻤﻌروف ﺒﺴﻨن اﻝدارﻤﻲ‪ ،‬ﻷﺒﻲ ﻤﺤﻤد ﻋﺒد اﷲ ﺒن ﻋﺒد اﻝرﺤﻤن ﺒن اﻝﻔﻀل ﺒن َﺒﻬرام ﺒن ﻋﺒد اﻝﺼﻤد‬
‫اﻝدارﻤﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺤﺴﻴن ﺴﻠﻴم أﺴد اﻝداراﻨﻲ‪ .‬اﻝﺴﻌودﻴﺔ‪ :‬دار اﻝﻤﻐﻨﻲ ﻝﻠﻨﺸر واﻝﺘوزﻴﻊ‪.٢٠٠٠ ،‬‬
‫اﻝﻤﺴﻨد اﻝﻤﺴﺘﺨرج ﻋﻠﻰ ﺼﺤﻴﺢ اﻹﻤﺎم ﻤﺴﻠم‪ ،‬ﻷﺒﻲ ﻨﻌﻴم أﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن أﺤﻤد ﺒن إﺴﺤﺎق ﺒن ﻤوﺴﻰ ﺒن ﻤﻬران‬
‫اﻝﻬراﻨﻲ اﻷﺼﺒﻬﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﺤﺴن ﻤﺤﻤد ﺤﺴن إﺴﻤﺎﻋﻴل اﻝﺸﺎﻓﻌﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪،‬‬
‫‪.١٩٩٦‬‬
‫اﻝﻤﺴﻨد‪ ،‬ﻷﺒﻲ ﻋﺒد اﷲ أﺤﻤد ﺒن ﻤﺤﻤد ﺒن ﺤﻨﺒل ﺒن ﻫﻼل ﺒن أﺴد اﻝﺸﻴﺒﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺸﻌﻴب اﻷرﻨﺎؤوط وﻋﺎدل ﻤرﺸد‬
‫وآﺨرون‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪.٢٠٠١ ،‬‬
‫ﻤﺼﻨف ﻋﺒد اﻝرزاق‪ ،‬ﻷﺒﻲ ﺒﻜر ﻋﺒد اﻝرزاق ﺒن ﻫﻤﺎم اﻝﺼﻨﻌﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺤﺒﻴب اﻝرﺤﻤن اﻷﻋظﻤﻲ‪ .‬ﺒﻴروت‪ :‬اﻝﻤﻜﺘب‬
‫اﻹﺴﻼﻤﻲ‪.١٩٨٢ ،‬‬
‫اﻝﻤﻌﺠم اﻷوﺴط‪ ،‬ﻷﺒﻲ اﻝﻘﺎﺴم ﺴﻠﻴﻤﺎن ﺒن أﺤﻤد اﻝطﺒراﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬طﺎرق ﺒن ﻋوض اﷲ ﺒن ﻤﺤﻤد وﻋﺒد اﻝﻤﺤﺴن ﺒن‬
‫إﺒراﻫﻴم اﻝﺤﺴﻴﻨﻲ‪ .‬اﻝﻘﺎﻫرة‪ :‬دار اﻝﺤرﻤﻴن‪.١٩٩٤ ،‬‬
‫ﻤﻌﺠم اﻝﺸﻴوخ‪ ،‬ﻝﺘﺎج اﻝدﻴن ﻋﺒد اﻝوﻫﺎب ﺒن ﻋﻠﻲ اﻝﺴﺒﻜﻲ‪ ،‬ﺘﺨرﻴﺞ ﺸﻤس اﻝدﻴن أﺒﻲ ﻋﺒد اﷲ اﺒن ﺴﻌد اﻝﺼﺎﻝﺤﻲ اﻝﺤﻨﺒﻠﻲ‪،‬‬
‫ﺘﺤﻘﻴق‪ :‬ﺒﺸﺎر ﻋواد وراﺌد ﻴوﺴف اﻝﻌﻨﺒﻜﻲ وﻤﺼطﻔﻰ إﺴﻤﺎﻋﻴل اﻷﻋظﻤﻲ‪ .‬ﺒﻴروت‪ :‬دار اﻝﻐرب اﻹﺴﻼﻤﻲ‬
‫‪.٢٠٠٤‬‬
‫اﻝﻤﻌﺠم اﻝﺼﻐﻴر‪ ،‬ﻝﺴﻠﻴﻤﺎن ﺒن أﺤﻤد اﻝطﺒراﻨﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﺸﻜور ﻤﺤﻤود اﻝﺤﺎج أﻤرﻴر‪ .‬ﺒﻴروت‪ :‬اﻝﻤﻜﺘب اﻹﺴﻼﻤﻲ‪،‬‬
‫‪.١٩٨٥‬‬
‫اﻝﻤﻌﺠم اﻝﻤﺨﺘص ﺒﺎﻝﻤﺤدﺜﻴن‪ ،‬ﻝﺸﻤس اﻝدﻴن ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻗﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد اﻝﺤﺒﻴب‬
‫اﻝﻬﻴﻠﺔ‪ .‬اﻝطﺎﺌف‪ :‬ﻤﻜﺘﺒﺔ اﻝﺼدﻴق‪.١٩٨٧ ،‬‬
‫ﻤﻌﺠم اﻝﻤؤﻝﻔﻴن ﺘراﺠم ﻤﺼﻨﻔﻲ اﻝﻜﺘب اﻝﻌرﺒﻴﺔ‪ ،‬ﻝﻌﻤر رﻀﺎ ﻜﺤﺎﻝﺔ‪ .‬ﺒﻴروت‪ :‬ﻤﻜﺘﺒﺔ اﻝﻤﺜﻨﻰ‪ ،‬ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫اﻝﻤﻘﺼد اﻷرﺸد ﻓﻲ ذﻜر أﺼﺤﺎب اﻹﻤﺎم أﺤﻤد‪ ،‬ﻝﺒرﻫﺎن اﻝدﻴن إﺒراﻫﻴم ﺒن ﻤﺤﻤد ﺒن ﻋﺒد اﷲ ﺒن ﻤﺤﻤد ﺒن ﻤﻔﻠﺢ‪ ،‬ﺘﺤﻘﻴق‪:‬‬
‫د‪ .‬ﻋﺒد اﻝرﺤﻤن ﺒن ﺴﻠﻴﻤﺎن اﻝﻌﺜﻴﻤﻴن‪ .‬اﻝرﻴﺎض‪ :‬ﻤﻜﺘﺒﺔ اﻝرﺸد‪.١٩٩٠ ،‬‬
‫اﻝﻤﻨﻬل اﻝﺼﺎﻓﻲ واﻝﻤﺴﺘوﻓﻰ ﺒﻌد اﻝواﻓﻲ‪ ،‬ﻝﺠﻤﺎل اﻝدﻴن ﻴوﺴف ﺒن ﻋﺒد اﷲ اﺒن ﺘﻐري ﺒردي‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻤﺤﻤد ﻤﺤﻤد أﻤﻴن‪.‬‬
‫اﻝﻘﺎﻫرة‪ :‬اﻝﻬﻴﺌﺔ اﻝﻤﺼرﻴﺔ اﻝﻌﺎﻤﺔ ﻝﻠﻜﺘﺎب‪.١٩٨٤ ،‬‬
‫‪258‬‬
‫ﻤوطﺄ اﻹﻤﺎم ﻤﺎﻝك‪ ،‬ﻝﻤﺎﻝك ﺒن أﻨس ﺒن ﻤﺎﻝك ﺒن ﻋﺎﻤر اﻷﺼﺒﺤﻲ اﻝﻤدﻨﻲ‪ ،‬ﺼﺤﺤﻪ ورﻗﻤﻪ وﺨرج أﺤﺎدﻴﺜﻪ وﻋﻠق ﻋﻠﻴﻪ‬
‫ﻤﺤﻤد ﻓؤاد ﻋﺒد اﻝﺒﺎﻗﻲ‪ .‬ﺒﻴروت‪ :‬دار إﺤﻴﺎء اﻝﺘراث اﻝﻌرﺒﻲ‪.١٩٨٥ ،‬‬
‫ﻤﻴزان اﻻﻋﺘدال ﻓﻲ ﻨﻘد اﻝرﺠﺎل‪ ،‬ﻝﺸﻤس اﻝدﻴن أﺒو ﻋﺒد اﷲ ﻤﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن َﻗ ْﺎﻴﻤﺎز اﻝذﻫﺒﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬اﻝﺸﻴﺦ‬
‫ﻋﻠﻲ ﻤﺤﻤد ﻤﻌوض واﻝﺸﻴﺦ ﻋﺎدل أﺤﻤد ﻋﺒداﻝﻤوﺠود‪ .‬ﺒﻴروت‪ :‬دار اﻝﻜﺘب اﻝﻌﻠﻤﻴﺔ‪.١٩٩٥ ،‬‬
‫اﻝﻨﺴﺎء اﻝﻤﺤدﺜﺎت ﻓﻲ اﻝﻌﺼر اﻝﻤﻤﻠوﻜﻲ ودورﻫن ﻓﻲ اﻝﺤﻴﺎة اﻷدﺒﻴﺔ واﻝﺜﻘﺎﻓﻴﺔ‪ ،‬ﻷﻤﻴﻨﺔ ﻤﺤﻤد ﺠﻤﺎل اﻝدﻴن‪ .‬اﻝﻘﺎﻫرة‪ :‬دار‬
‫اﻝﻬداﻴﺔ ﻝﻠطﺒﺎﻋﺔ واﻝﻨﺸر واﻝﺘوزﻴﻊ‪.٢٠٠٣ ،‬‬
‫ﻨﺴﺨﺔ وﻜﻴﻊ ﻋن اﻷﻋﻤش‪ ،‬ﻷﺒﻲ ﺴﻔﻴﺎن وﻜﻴﻊ ﺒن اﻝﺠراح ﺒن ﻤﻠﻴﺢ اﻝرؤاﺴﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﻋﺒد اﻝرﺤﻤن ﻋﺒد اﻝﺠﺒﺎر اﻝﻔرﻴواﺌﻲ‪.‬‬
‫اﻝﻜوﻴت‪ :‬اﻝدار اﻝﺴﻠﻔﻴﺔ‪.١٩٨٥ ،‬‬
‫اﻝواﻓﻲ اﻝوﻓﻴﺎت‪ ،‬ﻝﺼﻼح اﻝدﻴن ﺨﻠﻴل ﺒن أﻴﺒك اﻝﺼﻔدي‪ ،‬ﺘﺤﻘﻴق‪ :‬أﺤﻤد اﻷرﻨﺎؤوط وﺘرﻜﻲ ﻤﺼطﻔﻰ‪ .‬ﺒﻴروت‪ :‬دار إﺤﻴﺎء‬
‫اﻝﺘراث اﻝﻌرﺒﻲ‪.٢٠٠٠ ،‬‬
‫وﻓﻴﺎت اﻷﻋﻴﺎن وأﻨﺒﺎء أﺒﻨﺎء اﻝزﻤﺎن‪ ،‬ﻷﺒﻲ اﻝﻌﺒﺎس ﺸﻤس اﻝدﻴن أﺤﻤد ﺒن ﻤﺤﻤد ﺒن أﺒﻲ ﺒﻜر ﺒن ﺨﻠﻜﺎن‪ ،،‬ﺘﺤﻘﻴق‪:‬‬
‫إﺤﺴﺎن ﻋﺒﺎس‪ .‬ﺒﻴروت‪ :‬دار ﺼﺎدر‪.١٩٩٤ ،‬‬
‫اﻝوﻓﻴﺎت‪ ،‬ﻝﺘﻘﻲ اﻝدﻴن أﺒﻲ اﻝﻤﻌﺎﻝﻲ ﻤﺤﻤد ﺒن راﻓﻊ اﻝﺴﻼﻤﻲ‪ ،‬ﺘﺤﻘﻴق‪ :‬ﺼﺎﻝﺢ ﻤﻬدي ﻋﺒﺎس‪ .‬ﺒﻴروت‪ :‬ﻤؤﺴﺴﺔ اﻝرﺴﺎﻝﺔ‪،‬‬
‫ﺒدون ﺘﺎرﻴﺦ‪.‬‬
‫‪259‬‬
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Sanders, Paula. Review of The Transmission of Knowledge in Medieval Cairo, by
Jonathan Berkey, Speculum 70, no. 3 July (1995): 579-581.
Sayeed, Asma. “Women in Ḥadīth Transmission: Two Case Studies from
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------. Shifting Fortunes: Women and Ḥadīth Transmission in Islamic History first
to eighth centuries. Unpublished doctoral dissertation Princeton University Press, 2005.
------, “Gender and legal Authority: An Examination of Early Juristic Opposition
to Women’s Ḥadīth Transmission,”Islam Law and Society 16 (2009): 115-150.
263
Senturk, Recep. Narrative Social Structure: Anatomy of Hadith Transmission
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Shoshan, Boaz. Review of The Transmission of Knowledge in Medieval Cairo, by
Jonathan Berkey, British Journal of Middle Eastern Studies 21, no. 1 (1994): 119-120.
ʿUthmān, Muḥammad. Muʿjam Ash-Shaykhah Maryam. Cairo: Maktabat ath-
Thaqāfah ad-Dīniyyah, 2010.
Voll, John O., "ʿAbdallāh ibn Sālim al-Baṣrī and 18th Century Ḥadīth
Scholarship." Die Welt des Islam 42, no. 3 2002: 356-72.
Witkam, Jan Just. "The Ijāza in Arabic Manuscripts." In Codicology of Islamic
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264
Summary and Conclusions
This study examined the life of one individual Ḥadīth female transmitter, Ash-
Shaykhah Maryam Al-Adhraʿiyyah (719/1319-805/1402), based on Ibn Ḥajar's Muʿjam
Ash-Shaykhah Maryam that he had compiled for her. We have seen how the Muʿjams are
important sources for the history of scholarly and cultural networks and give the details
by which an entire cultural environment can be reconstructed.
The study consisted of an introduction and two parts. Part I focused on the study
of the Muʿjam and other related issues. In Part II, an annotated edition of the Muʿjam
was provided.
The edition of the Muʿjam Ash-Shaykhah Maryam (Part II) was based on the
unique manuscript available, viz. at Dār al-Kutub al-Miṣriyyah (Reference number: 1421
Ḥadīth). In the Arabic text, I have inserted the punctuation for reasons of clarity. I also
numbered the biographies in order to facilitate references. I also traced all the Ḥadiths
quoted in the Muʿjam from famous Ḥadith collections.
The study (Part 1) explored the social background of female participation in
Ḥadīth transmission in the light of Ash-Shaykhah Maryam Al-Adhraʿiyyah's life. The
study of the Muʿjam increased our knowledge about women's participation in Ḥadīth
transmission.
Chapter One of Part 1 dealt with the manuscript, the methodology applied in
editing it, and a biography of its copyist. The manuscript under study was copied by
Yūsuf ibn Shāhīn, Ibn Ḥajar’s grandson. At a certain point of time it came to the
possession of Muḥammad Murtaḍā al-Ḥusaynī al-Zabīdī who added some marginal notes
to it. The manuscript remains in excellent condition and it was written in one hand which
rules out the possibility that some parts were added later.
Chapter Two of Part 1 established Ibn Ḥajar’s authorship and the sources used,
as well as the method followed in composing it. The term takhrīj found on the title page
of the Muʿjam Ash-Shaykhah Maryam has to be understood in the sense that Ash-
Shaykhah Maryam made available to Ibn Ḥajar the samāʿāt (the protocols of reading
sessions which were added to a text), and the ijāzahs (the certificates which she
possessed and cherished and which conferred upon her the right to transmit a text or to
teach). From the raw materials, Ibn Ḥajar, in turn, sorted out the names of Ash-Shaykhah
Maryam's teachers, and extracted one ḥadīth or more that she heard from each teacher
which he listed after the teacher's biography. It is unlikely that Ibn Ḥajar could have
gathered the data he required for the Muʿjam on almost 319 persons solely from his
teacher’s knowledge, without consulting other persons or other biographical sources. In
fact, Ibn Ḥajar did use certain sources to complete the picture of certain teachers. The
Muʿjam grew out of the need to establish continuity in Ḥadīth transmission. It was
composed to ensure that the knowledge of the Traditions of the Prophet was handed
down accurately and faithfully from generation to generation.
Chapter Three of Part 1 placed the Muʿjam among Ibn Ḥajar's writings and
contemporary similar works. It also gave a sketch of Ibn Ḥajar’s biography, his role as an
author, and his care for women's biographies. It is worthy to draw attention to Ibn Ḥajar’s
interest in including female's biographies in his works. In his al-Iṣābah fī Tamyyīz al-
Ṣaḥabah, Ibn Ḥajar devoted the fourth volume to the biographies of female Companions.
Also in his Taqrīb al-Tahdhīb, Ibn Ḥajar covered 300 entries of female Companions,
265
female Followers and other female transmitters in the six major collections. In his
Tahdhīb al-Tahdhīb, Ibn Ḥajar devoted a special place for female transmitters, women
known by their kunyah, laqab, and those known by mubhamāt (obscure names). Ibn
Ḥajar’s ad-Durar al-Kāminah is also abundant with female biographies which reflect
female participation in the cultural and religious spheres in Egypt and Syria during the
Mamluk period.
Chapter Four of Part 1 explored the literary world of the Muʿjam, and gave an
overview of the development of the genre of the individual bibliography like the
fahrasah, the mashyakhah, the muʿjam, etcetera. With the emergence of Islamic tradition
(Ḥadīth), several genres of Islamic literature have developed. In the early stages, both
isnād and text were written down but disseminated orally. However, with the expansion
of Islam and the enormous diversification of the different disciplines of learning, it was
impossible to maintain oral transmission as the only vehicle for passing on knowledge. At
a later stage, historical and Tradition texts were written in all sorts of personal notebooks
of transmitters, and later, in more organized collections that were intended for a larger
audience. Though, in the end, books became accepted as the ordinary medium, the
individual and personal approach nevertheless remained intact. Biographical literature
emerged as one of the consequences of this individual and personal approach. The
"science of men", or ʿilm al-rijāl (also including women) developed into a critical method
for the assessment of scholarly authority. Many biographical works were devoted to
describing networks of scholarship and chains of transmission.
Chapter Five of Part 1 outlined the role of women in Ḥadīth transmission,
especially during the Mamluk period. This was preceded by introductory remarks on
women's authority as Ḥadīth transmitters, i.e. what the Ḥadīth scholars said about reports
transmitted by women, and an overview of women’s education in the Mamluk period.
The early scholars of Ḥadīth did not stipulate that a Ḥadīth's being reported by a man is a
condition of its acceptability, or its being reported by a woman is a condition for its
rejection. While specifying the characteristics of those whose transmission is accepted
and those whose transmission is rejected, the great expert in Ḥadīth, Ibn aṣ-Ṣalāḥ (d.
643/1245), did not distinguish between a Ḥadīth reported by a male and another reported
by a female.
Previous contributions concluded that women played a very active role in the
Recent studies show that women of the Companion generation participated actively in
this domain of religious knowledge. However, there was a decline of women in the
exemplary reputations as Ḥadīth transmitters.
Based on the findings of Chapter Six of Part 1 “The Life and Career of Ash-
Shaykhah Maryam al-Adhraʿiyyah”, knowledge of the details of Ash-Shaykhah
Maryam's life is relatively limited. Ash-Shaykhah Maryam has shown no lack of
competence to be a scholar and educator of some of the best minds of her times, and in
turn, her contemporary male scholars have recognized her authority in transmitting the
words of the Prophet. It is noteworthy that Ash-Shaykhah Maryam's reputation was
based, to a great extent, on the scholars she studied with. Ash-Shaykhah Maryam had
266
interaction with both male and female teachers and students, which shows co-education
activity during her youth and seniority. Ash-Shaykhah Maryam was an authority for
compilations of Ḥadīth, and she emerged in the historical records as a sought-after
teacher of Ḥadīth. From the list of compilations she was given certification to transmit, it
is clear that she excelled in the field of Ḥadīth, not in other disciplines such as fiqh or
Qurʾān exegeses. This holds true for most women of the Mamluk period.
Ash-Shaykhah Maryam clearly acquired a good reputation as a muḥaddithah.
However, it is not possible to reconstruct her career beyond the details given in this
study. Her reputation should be well understood in the wider picture of the rising
participation of women in Ḥadīth transmission, which occurred first in the region of
Khurasan in the fourth and fifth centuries, and over the course of the next three centuries
spread westward towards Baghdad, Damascus, and then Cairo, following the triumphant
march of Sunnī traditionalism under dynasties such as the Sāmānids, Ghaznavids,
Seljuks, Ayyubids, and Mamluks.
Based on Ash-Shaykhah Maryam's career, the general picture that emerges is one
of a woman who was active in receiving and transmitting religious knowledge, especially
the transmission of Ḥadīth. Her activities reflect intellectual developments in the
important network of scholars of which she was a part. Women during the Mamluk
period, in general, played important and prominent roles in their society and some of their
activities have been documented in medieval biographical dictionaries. Women are
described in the Muʿjam as freely studying with both men and women. After getting
permission to instruct others, they clearly worked hard to match their male counterparts
in the teaching career. By now, it is clear that Ash-Shaykhah Maryam's portrait does not
reveal the stereotyped preoccupation with seclusion or gender segregation.
Based on the Ḥadīths extracted from the various collections that Ash-Shaykhah
Maryam was authorized to transmit and their shorter isnāds, I can argue that the Muʿjam
provides a unique testimony to the importance of acquiring higher isnāds in transmission.
This supports the phenomenon of the transmission authority from the very old to the very
young, as Ash-Shaykhah Maryam's teachers awarded her ijazāhs in their final years of
teaching. Likewise, Ash-Shaykhah Maryam appears frequently in biographies of students
during their advanced ages.
Further research is needed, especially on individual female scholars, as one can
assert that there is a possibility for supporting the argument that Ḥadīth literature has
been developed, preserved, propagated, and taught by both men and women of scholarly
repute.
Other female scholars who excelled in other areas of Islamic studies, such as law
and commentaries on the Qurʾān, are worthy of due attention. Women scholars from
specific regions and time periods can be the subject of future research. Further research is
needed to know more about Ash-Shaykhah Maryam's teachers for whom no details are
provided in biographical dictionaries.
267
Curriculum Vitae
Mohsen Khalifa (born in the village of Bani Ebeid, Minia Govvernorate, Egypt in 1974)
obtained his secondary school from the Al-Azhar Institute of Abu Qurqas in Minia
Governorate, Egypt. He received his BA in Islamic Studies in English from the Al-Azhar
Faculty of Languages and Translation in 1998 with (Very Good with Honorary Degree”.
On April 4th 2001, he obtained his MA degree in Islamic Studies from the Faculties of
Arts and Theology of the University of Leiden (Cum Laude). He worked as a translator at
Sakhr Software Company for two years and a half. In 2004, he joined IslamOnline.net
website as an editor in the Shari’ah Department. In 2006, he moved to Discover Islam
Department of IslamOnline.net where he was in charge of Ask About Islam service. In
2008, he was promoted to the position of Managing Editor of Reading Islam website.
After IslamOnline.net crisis, he worked as a freelance editor and translator for a year and
a half. In December 2011, he moved to Kuwait to work as the Editor in Chief of the E-
Da`wah Committee (EDC) owned by An-Najat Charity Society.
268

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Cover Page

The handle http://hdl.handle.net/1887/25398 holds various files of this Leiden University

Author: Khalifa, Mohsen Abdelaty Haredy

Geboren te Bani Ebeid, Minia, Egypte

Prof. Dr. H. L. Beck (Universiteit van Tilburg)

Finally, I am especially grateful to my wife, Basma Sayyid, for being beside me

Scope of Our Study

The Manuscript, Its Printed Editions, and Its Copyist

1.1. The Manuscript

fol. 7b end of gathering 1

fol. 1a beginning of gathering 1

1.2. Printed Editions

1.3. Biography of the Copyist18

Authorship, Composition, and Contents

2.4. Structure and Contents

3.1. Ibn Ḥajar al-ʿAsqalānī: A Biographical Sketch1

3.2. Ibn Ḥajar as an Author

3.3. Ibn Ḥajar’s Care for Women’s Biographies

3.5. The Muʿjam Ash-Shaykhah Maryam and Similar ContemporaryWorks

The World of the Muʿjam

4.2. General Definitions

4.2.2. The Muʿjam

4.3. Different Structures of Muʿjams and Mashyakhahs

4.3.1. The School of Isnāds and Teachers' Transmissions (Marwiyyāt)

4.3.2. The School of the Transmission and Teachers' Biography

4.3.3. The School of Arranging Muʿjams and Mashykhahs Chronologically

4.3.4. The School of Muʿjams and Mashyakhahs Based on the Biographies of

Women and Ḥadīth During the Mamluk Period

5.1 Introduction: Women's Authority as Ḥadīth Transmitters

5.2 Women’s Education in the Mamluk Period: An Overview

5.3 Women and the Transmission of Ḥadīth in the Mamluk Period

5.4. Methods of Transmission

The Life and Career of Ash-Shaykhah Maryam

6.1. A Biographical Sketch

6.1.1. Her Name

6.1.2 Ash-Shaykhah Maryam’s Father7

6.1.3 Ash-Shaykhah Maryam’s Mother

6.1.4 Ash-Shaykhah Maryam’s Brother

6.1.5. Ash-Shaykhah Maryam’s Grandfather

6.2. The Collections Transmitted by Ash-Shaykhah Maryam

• “Mukhtaṣar al-Muzanī (d. 264/877)”;31

6.3. Transmission of Certain Ḥadīth Collections to Ash-Shaykhah Maryam

Al-Ḥajjār, from the city of Damascus, was a famous transmitter of Ḥadīth.

6.4. The Beginning of Ash-Shaykhah Maryam’s Education

Ash-Shaykhah Maryam's Male Students

Ash-Shaykhah Maryam's Female Students:

6.6. Elevation (ʿuluww)117

6.7. Methods of Receiving Ḥadīth

6.9. Ash-Shaykhah Maryam's Death

‫‪٢٠‬‬ ‫‪١٩‬‬ ‫‪١٨‬‬

‫أﺨﺒرﻨﺎ أﺒو اﻝﻨون ﺴﻤﺎﻋﺎ‪ ،‬ﻋن ﻋﻠﻲ ﺒن زﻴد اﻝﺘ‪ِ ‬‬

‫أﺨﺒرﻨﺎ أﺤﻤد ﺒن أﺤﻤد ﺒن ﻋﺜﻤﺎن ﺒن ﻤﻜﻲ إﺠﺎزة‪ ،‬أﺨﺒرﻨﺎ ﺠد أﺒﻲ‪ ،‬أﺨﺒرﻨﺎ‪...٦٤‬‬

‫‪ .١١‬أﺤﻤد ﺒن ﺤﻤود ﺒن ﻋﻤر ﺒن ﺤﻤود ﺒن ﺴﻼﻤﺔ ﺒن ﺤﻤﺎد ﺒن ﻫﺎﻤل ﺒن ﺤﻤود اﻝﺤراﻨﻲ‬

‫]‪/٨‬ب[ ﺒﺴم اﷲ اﻝرﺤﻤن اﻝرﺤﻴم‬

‫‪ ١٠٣‬آل ; ران‪.١٠٢ ،‬‬

‫اﻝﺤ ِرْﻴ ِﻤ ‪‬‬

‫‪ .٢٧‬أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﺒد اﷲ ﺒن ﻋﻤر ﺒن ﻋوض ﺒن ﺨﻠف ﺒن راﺠﺢ ﺒن ﺒﻼل ﺒن ﻫﻼل‬

‫‪ .٢٨‬أﺤﻤد ﺒن ﻋﻤر ﺒن ﻋﻔﺎف اﻝﻤ ِ‬

‫وﺤ ‪‬دث ﺒﺎﻝﻜﺜﻴر‪ّ ،‬‬

‫]‪/١٤‬ب[ ﺒﺴم اﷲ اﻝرﺤم اﻝرﺤﻴم‬

‫‪ّ ١٤١‬ﺒﻴض اﻝﻤﺼﻨف ﺒﻌد ﻫذا وﻝم ﻴﻌد إﻝﻴﻪ‪.‬‬

‫ﻤن اﺴﻤﻪ إﺴﻤﺎﻋﻴل‬

‫‪٢١٨‬‬ ‫‪٢١٧‬‬ ‫‪٢١٦‬‬ ‫‪٢١٥‬‬

‫ﻤن اﺴﻤﻬﺎ ﺒﺸر‬