ﻓﺈﻧﻲ ﺃﺗﺤﺪﺙ ﺃﻭﻻ ﻋﻦ ﺃﺳﺎﻧﻴﺪ ﺗﻠﻚ اﻟﻜﺘﺐ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻓﺄﻗﻮﻝ:
ﺃﻣﺎ ﻛﺘﺎﺏ اﻟﻌﺎﻟﻢ ﻭاﻟﻤﺘﻌﻠﻢ ﺭﻭاﻳﺔ ﺃﺑﻲ ﻣﻘﺎﺗﻞ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻓﻴﺮﻭﻳﻪ اﻟﻤﻮﻓﻖ اﻟﻤﻜﻲ ﻓﻲ اﻟﻤﻨﺎﻗﺐ (1 - 84 ﻭ 97): ﻛﺘﺎﺑﺔ ﻋﻦ ﺃﺑﻲ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ اﻟﻨﺴﻔﻲ ﻋﻦ ﺃﺑﻲ ﻋﻠﻲ اﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ اﻟﻤﻠﻚ اﻟﻨﺴﻔﻲ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ اﻟﻤﺴﺘﻐﻔﺮﻱ ﻋﻦ ﺃﺑﻲ ﻋﻤﺮﻭ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ اﻟﻨﺴﻔﻲ ﻋﻦ اﻹﻣﺎﻡ ﺃﺑﻲ ﻣﺤﻤﺪ اﻟﺤﺎﺭﺛﻲ اﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ اﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻋﻦ اﺑﻦ ﻣﻘﺎﺗﻞ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ (ﺣ) (1) ﻭﻋﻦ ﺃﺑﻲ ﺣﺎﻣﺪ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ اﻟﺮﺑﻴﻊ اﻟﻤﺎﺯﻧﻲ اﻟﻤﻘﺮﻱ. ﻗﺮاءﺓ ﻋﻦ ﺃﺑﻲ اﻟﻌﻼء ﺣﺎﻣﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﻋﻦ ﺃﺑﻲ اﻟﻤﻌﻴﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﺤﻤﺪ اﻟﻨﺴﻔﻲ، ﻋﻦ ﺃﺑﻲ ﻃﺎﻫﺮ اﻟﻤﻬﺪﻱ ﺑﻦ ﻣﺤﻤﺪ اﻟﺤﺴﻴﻨﻲ، ﻋﻦ ﺃﺑﻲ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﻣﻨﺼﻮﺭ اﻟﻴﺴﺎﺭﻱ، ﻋﻦ ﺃﺑﻲ اﻟﻔﻀﻞ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺴﻠﻴﻤﺎﻧﻲ اﻟﺒﻴﻜﻨﺪﻱ، ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺣﺎﺗﻢ ﺑﻦ ﻋﻘﻴﻞ اﻟﺠﻮﻫﺮﻱ، ﻋﻦ اﻟﻔﺘﺢ ﺑﻦ ﺃﺑﻲ ﻋﻠﻮاﻥ ﻭﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻻ ﺃﻧﺒﺄﻧﺎ اﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻋﻦ ﺃﺑﻲ ﻣﻘﺎﺗﻞ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ «ﺣ» ﻭﺑﻌﻠﻮ ﻋﻦ ﺃﺑﻲ ﺣﻔﺺ اﻟﻨﺴﻔﻲ ﻋﻦ ﺃﺑﻲ ﻳﻌﻘﻮﺏ اﻟﺴﻴﺎﺭﻱ ﺑﺴﻨﺪﻩ. ﻭﻓﻲ ﻧﺴﺨﺔ ﺩاﺭ اﻟﻜﺘﺐ اﻟﻤﺼﺮﻳﺔ ﻳﺮﻭﻳﻪ اﺑﻦ ﻗﺎﺿﻲ اﻟﻌﺴﻜﺮ ﺃﺑﻮ اﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺧﻠﻴﻞ اﻟﺪﻣﺸﻘﻲ ﻋﻦ ﺃﺑﻲ اﻟﺤﺴﻦ ﺑﺮﻫﺎﻥ اﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ اﻟﺤﺴﻦ اﻟﺒﻠﺨﻲ، ﻋﻦ ﺃﺑﻲ اﻟﻤﻌﻴﻦ اﻟﻨﺴﻔﻲ، ﻋﻦ ﺃﺑﻴﻪ ﻣﺤﻤﺪ اﻟﻨﺴﻔﻲ، ﻋﻦ ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻦ ﻣﻮﺳﻰ اﻟﺒﺰﺩﻭﻱ اﻟﻨﺴﻔﻲ، ﻋﻦ ﺃﺑﻲ ﻣﻨﺼﻮﺭ اﻟﻤﺎﺗﺮﻳﺪﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ اﻟﺠﻮﺯﺟﺎﻧﻲ ﻋﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ ﻣﻮﺳﻰ ﺑﻦ ﺳﻠﻴﻤﺎﻥ اﻟﺠﻮﺯﺟﺎﻧﻲ ﻭﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻘﺎﺗﻞ اﻟﺮاﺯﻱ ﻭﻫﻤﺎ ﻋﻦ ﺃﺑﻲ ﻣﻄﻴﻊ اﻟﺤﻜﻢ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ ﻭﺃﺑﻲ ﻋﺼﻤﺔ ﻋﺼﺎﻡ ﺑﻦ ﻳﻮﺳﻒ اﻟﺒﻠﺨﻴﻴﻦ ﻭﻫﻤﺎ ﻋﻦ ﺃﺑﻲ ﻣﻘﺎﺗﻞ ﺣﻔﺺ ﺑﻦ ﺳﻠﻢ اﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻦ اﻹﻣﺎﻡ اﻷﻋﻈﻢ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻦ اﻟﺠﻤﻴﻊ.
ﻭﻗﺪ ﻃﺎﻟﺖ ﺃﻟﺴﻨﺔ ﺑﻌﺾ اﻟﻨﻘﻠﺔ ﻋﻠﻰ ﺃﺑﻲ ﻣﻘﺎﺗﻞ ﻛﻄﻮﻝ ﻟﺴﺎﻧﻬﻢ ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻣﺘﺬﺭﻋﻴﻦ ﻓﻲ ﺫﻟﻚ ﺑﺮﻣﻴﻬﻢ ﺇﻳﺎﻩ ﺑﺎﻟﺮﺃﻱ ﻭاﻹﺭﺟﺎء ﻭاﻟﺘﺠﻬﻢ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻌﻠﻮ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻭاﻟﺒﺎﻃﻞ ﻣﻨﻪ ﻋﻠﻰ ﻣﺪاﺭﻛﻬﻢ ﺣﺘﻰ ﺗﺮاﻫﻢ ﻳﺮﻣﻮﻧﻪ ﺑﺎﻟﻜﺬﺏ ﻣﻦ ﻏﻴﺮ ﺣﺠﺔ، ﻭﻛﻞ ﻣﻦ ﻗﺎﻝ ﺑﺨﻼﻑ ﺭﺃﻳﻬﻢ ﻓﻬﻮ ﻛﺬاﺏ ﻟﻘﻮﻟﻪ ﺑﻤﺎ ﻫﻮ ﺧﻼﻑ اﻟﻮاﻗﻊ ﻓﻲ ﻧﻈﺮﻫﻢ ﻋﻠﻰ ﺟﻼﻟﺔ ﻗﺪﺭﻩ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ. ﻻ ﺁﺧﺬ اﻟﻠﻪ اﻟﻤﺨﻠﻔﻴﻦ ﻋﻠﻰ ﻫﺬا اﻟﻌﺪﻭاﻥ اﻟﺼﺎﺭﺥ، ﻓﺈﻥ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ اﻟﻨﻘﻞ ﻋﻦ ﻏﻴﺮ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ اﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ اﻟﻤﺮء، ﻓﺪﻭﻧﻚ ﻛﻼﻡ ﺃﺑﻲ ﻳﻌﻠﻰ اﻟﺨﻠﻴﻠﻲ ﻓﻲ (اﻹﺭﺷﺎﺩ) ﻓﻲ ﺃﺑﻲ ﻣﻘﺎﺗﻞ: (ﻣﺸﻬﻮﺭ ﺑﺎﻟﺼﺪﻕ ﻏﻴﺮ ﻣﺨﺮﺝ ﻓﻲ اﻟﺼﺤﻴﺢ ﻭﻛﺎﻥ ﻳﻔﺘﻲ ﻭﻟﻪ ﻓﻲ اﻟﻔﻘﻪ ﻣﺤﻞ ﻭﺗﻌﻨﻰ ﺑﺠﻤﻊ ﺣﺪﻳﺜﻪ ﺧﻠﻒ ﺑﻦ ﻳﺤﻴﻰ ﻗﺎﺿﻲ اﻟﺮﻱ)، ﻋﻤﺮ ﻛﺜﻴﺮا ﻭﻋﺎﺵ ﺇﻟﻰ ﺃﻥ ﻣﺎﺕ ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﻣﺎﺋﺘﻴﻦ ﻭﻣﺎ ﻭﻗﻊ ﻓﻲ اﻟﻠﺴﺎﻥ ﻣﻦ ﺳﻨﺔ 258 ﻫ‍ ﻛﺘﺎﺭﻳﺦ ﻟﻮﻓﺎﺗﻪ ﻓﺴﺒﻖ ﻗﻠﻢ، ﻭﺇﻗﺎﻣﺔ ﻟ‍ (5) ﺑﺪﻝ اﻟﺼﻔﺮ.
ﻭﺃﻣﺎ ﺭﺳﺎﻟﺔ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺇﻟﻰ اﻹﻣﺎﻡ ﻋﺜﻤﺎﻥ اﻟﺒﺘﻲ ﻋﺎﻟﻢ اﻟﺒﺼﺮﺓ ﻓﺴﻨﺪﻫﺎ ﻓﻲ ﻧﺴﺨﺔ ﺩاﺭ اﻟﻜﺘﺐ اﻟﻤﺼﺮﻳﺔ ﺑﺮﻭاﻳﺔ اﻹﻣﺎﻡ ﺣﺴﺎﻡ اﻟﺪﻳﻦ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ اﻟﺤﺠﺎﺝ اﻟﺴﻐﻨﺎﻗﻲ - ﺷﺎﺭﺡ اﻟﻬﺪاﻳﺔ - ﻋﻦ ﺣﺎﻓﻆ‍ اﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮ اﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺷﻤﺲ اﻷﺋﻤﺔ ﻣﺤﻤﺪ اﺑﻦ ﻋﺒﺪ اﻟﺴﺘﺎﺭ اﻟﻜﺮﺩﺭﻱ ﻋﻦ ﺑﺮﻫﺎﻥ اﻟﺪﻳﻦ اﻟﻤﺮﻏﻴﻨﺎﻧﻲ - ﺻﺎﺣﺐ اﻟﻬﺪاﻳﺔ - ﻋﻦ ﺿﻴﺎء اﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻴﻦ ﺑﻦ ﻧﺎﺻﺮ اﻟﺪﻳﻦ اﻟﻴﺮﺳﻮﺧﻲ ﻋﻦ ﻋﻼء اﻟﺪﻳﻦ ﺃﺑﻲ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ اﻟﺴﻤﺮﻗﻨﺪﻱ - ﺻﺎﺣﺐ ﺗﺤﻔﺔ اﻟﻔﻘﻬﺎء - ﻋﻦ ﺃﺑﻲ اﻟﻤﻌﻴﻦ اﻟﻨﺴﻔﻲ ﻋﻦ ﺃﺑﻲ ﺯﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﻣﻄﺮﻑ اﻟﺒﻠﺨﻲ ﻋﻦ ﺃﺑﻲ ﺻﺎﻟﺢ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻴﻦ اﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺳﻌﺪاﻥ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ اﻟﺒﺴﺘﻲ ﻋﻦ ﺃﺑﻲ اﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺎﺭﺳﻲ ﻋﻦ ﻧﺼﻴﺮ ﺑﻦ ﻳﺤﻴﻰ اﻟﺒﻠﺨﻲ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻤﺎﻋﺔ اﻟﺘﻤﻴﻤﻲ ﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻋﻦ اﻹﻣﺎﻡ اﻷﻋﻈﻢ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ.

ﻭﺃﻣﺎ اﻟﻔﻘﻪ اﻷﺑﺴﻂ‍ ﻓﺴﻨﺪﻩ ﻓﻲ ﻧﺴﺨﺔ ﺩاﺭ اﻟﻜﺘﺐ اﻟﻤﺼﺮﻳﺔ (1) ﺑﺮﻭاﻳﺔ ﺃﺑﻲ ﺑﻜﺮ اﻟﻜﺎﺳﺎﻧﻲ - ﺻﺎﺣﺐ اﻟﺒﺪاﺋﻊ ﻋﻦ اﻟﻌﻼء اﻟﺴﻤﺮﻗﻨﺪﻱ - ﺻﺎﺣﺐ ﺗﺤﻔﺔ اﻟﻔﻘﻬﺎء، ﻋﻦ ﺃﺑﻲ اﻟﻤﻌﻴﻦ اﻟﻨﺴﻔﻲ - ﺻﺎﺣﺐ ﺗﺒﺼﺮﺓ اﻷﺩﻟﺔ، ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ اﻟﻠﻪ اﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ اﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻔﻀﻞ - ﻭﻟﻪ ﻧﺤﻮ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻣﺆﻟﻔﺎ ﺇﻻ ﺃﻧﻪ ﻣﺘﻜﻠﻢ ﻓﻴﻪ، ﻋﻦ اﺑﻦ ﻣﺎﻟﻚ ﻧﺼﺮاﻥ ﺑﻦ ﻧﺼﺮ اﻟﺨﺘﻠﻲ ﻋﻦ ﺃﺑﻲ اﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺎﺭﺳﻲ ﻋﻦ ﻧﺼﻴﺮ ﺑﻦ ﻳﺤﻴﻰ ﻋﻦ ﺃﺑﻲ ﻣﻄﻴﻊ اﻟﺤﻜﻢ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ اﻟﺒﻠﺨﻲ ﻋﻦ اﻹﻣﺎﻡ اﻷﻋﻈﻢ. ﻭﻓﻲ ﻣﺸﺘﺒﻪ اﻟﺬﻫﺒﻲ ﺭﻭاﻳﺔ ﻧﺼﺮاﻥ اﻟﺨﺘﻠﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ اﻟﺤﺴﻦ اﻟﻐﺰاﻝ. (ﺣ) ﻭﺭﻭﻯ ﺃﺑﻮ اﻟﻤﻌﻴﻦ ﺃﻳﻀﺎ ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﻣﻄﺮﻑ ﻋﻦ ﺃﺑﻲ ﺻﺎﻟﺢ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻴﻦ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺳﻌﺪاﻥ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ اﻟﺒﺴﺘﻲ اﻟﺠﺮﻣﻘﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺎﺭﺳﻲ اﻟﺴﺎﺑﻖ ﺫﻛﺮ ﺳﻨﺪﻩ، ﺭﺿﻲ اﻟﻠﻪ ﻋﻦ اﻟﺠﻤﻴﻊ، ﻭﺃﺑﻮ ﻣﻄﻴﻊ: ﺗﻜﻠﻤﻮا ﻓﻴﻪ ﻋﻠﻰ ﻋﺎﺩﺗﻬﻢ ﻭﺭﻣﻮﻩ ﺑﺎﻟﺘﺠﻬﻢ ﻭاﻹﺭﺟﺎء ﻭاﻟﺮﺃﻱ ﻗﺎﻝ اﻟﺬﻫﺒﻲ: ﻛﺎﻥ اﺑﻦ اﻟﻤﺒﺎﺭﻙ ﻳﻌﻈﻤﻪ ﻭﻳﺒﺠﻠﻪ ﻟﺪﻳﻨﻪ ﻭﻋﻠﻤﻪ. ﺗﻔﻘﻪ ﺑﻪ ﺃﻫﻞ ﺗﻠﻚ اﻟﺪﻳﺎﺭ. ﻛﺎﻥ ﺑﺼﻴﺮا ﺑﺎﻟﺮﺃﻱ ﻋﻼﻣﺔ ﻛﺒﻴﺮ اﻟﺸﺄﻥ اﻩ‍. ﻗﺎﻝ اﺑﻦ ﺣﺠﺮ: ﺭﻭﻯ ﻋﻨﻪ ﻣﺤﻤﺪ ﺑﻦ ﻣﻘﺎﺗﻞ ﻭﻣﻮﺳﻰ ﺑﻦ ﻧﺼﺮ ﻭﻛﺎﻧﺎ ﻳﺒﺠﻼﻧﻪ اﻩ‍. ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺳﻨﺔ 199 ﻫ‍ ﻋﻦ 84 ﺳﻨﺔ ﺭﺣﻤﻪ اﻟﻠﻪ. ﻭاﺧﺘﻼﻑ اﻟﻤﺬاﻫﺐ ﻳﺆﺩﻱ ﻓﻲ ﺑﻌﺾ اﻟﻨﻔﻮﺱ ﺇﻟﻰ اﺧﺘﻼﻑ اﻟﻘﻮﻝ ﻓﻲ اﻟﻤﺮء ﻭﻫﺬا ﻣﻤﺎ ﻳﻮﺳﻒ ﻟﻪ ﻧﺴﺄﻝ اﻟﻠﻪ اﻟﺴﻼﻣﺔ.
ﻭﺃﻣﺎ اﻟﻔﻘﻪ اﻷﻛﺒﺮ ﺭﻭاﻳﺔ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻋﻦ ﺃﺑﻴﻪ ﻓﻠﻪ ﺷﺮﻭﺡ ﻛﺜﻴﺮﺓ. ﻭﻗﺪ ﻃﺒﻊ ﻣﺮاﺕ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ اﻟﻌﻮاﺻﻢ ﻛﻤﺎ ﻃﺒﻊ ﻛﺜﻴﺮ ﻣﻦ ﺷﺮﻭﺣﻪ، ﻭﺃﻣﺎ ﺳﻨﺪﻩ ﻓﻔﻲ اﻟﻨﺴﺨﺔ اﻟﺨﻄﻴﺔ اﻟﻤﺤﻔﻮﻇﺔ ﺿﻤﻦ اﻟﻤﺠﻤﻮﻋﺔ ﺭﻗﻢ (226) ﺑﻤﻜﺘﺒﺔ ﺷﻴﺦ اﻹﺳﻼﻡ اﻟﻌﻼﻣﺔ ﻋﺎﺭﻑ ﺣﻜﻤﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ اﻟﻤﻨﻮﺭﺓ ﺯاﺩﻫﺎ اﻟﻠﻪ ﺗﻜﺮﻳﻤﺎ، ﻓﻔﻲ ﺃﻭﻟﻬﺎ ﺷﺪ اﻟﺸﻴﺦ ﺇﺑﺮاﻫﻴﻢ اﻟﻜﻮﺭاﻧﻲ ﻓﻲ اﻟﻜﺘﺎﺏ ﺇﻟﻰ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺎﺭﺳﻲ ﻋﻦ ﻧﺼﻴﺮ ﺑﻦ ﻳﺤﻴﻰ ﻋﻦ اﺑﻦ ﻣﻘﺎﺗﻞ (ﻣﺤﻤﺪ ﺑﻦ ﻣﻘﺎﺗﻞ اﻟﺮاﺯﻱ) ﻋﻦ ﻋﺼﺎﻡ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ اﻟﻠﻪ ﻋﻦ اﻟﺠﻤﻴﻊ، ﻭﻓﻲ ﻣﻜﺘﺒﺔ ﺷﻴﺦ اﻹﺳﻼﻡ ﻫﺬﻩ ﻧﺴﺨﺘﺎﻥ ﻣﻦ اﻟﻔﻘﻪ اﻷﻛﺒﺮ ﺭﻭاﻳﺔ ﺣﻤﺎﺩ ﻗﺪﻳﻤﺘﺎﻥ ﻭﺻﺤﻴﺤﺘﺎﻥ ﻓﻴﺎ ﻟﻴﺖ ﺑﻌﺾ اﻟﻄﺎﺑﻌﻴﻦ ﻗﺎﻡ ﺑﺈﻋﺎﺩﺓ ﻃﺒﻊ اﻟﻔﻘﻪ اﻷﻛﺒﺮ ﻣﻦ ﻫﺎﺗﻴﻦ اﻟﻨﺴﺨﺘﻴﻦ ﻣﻊ اﻟﻤﻘﺎﺑﻠﺔ ﺑﻨﺴﺦ ﺩاﺭ اﻟﻜﺘﺐ اﻟﻤﺼﺮﻳﺔ.

ﻓﻔﻲ ﺑﻌﺾ ﺗﻠﻚ اﻟﻨﺴﺦ: ﻭﺃﺑﻮا اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎﺗﺎ ﻋﻠﻰ اﻟﻔﻄﺮﺓ، ﻭ (اﻟﻔﻄﺮﺓ) ﺳﻬﻠﺔ اﻟﺘﺤﺮﻳﻒ ﺇﻟﻰ (اﻟﻜﻔﺮ) ﻓﻲ اﻟﺨﻂ‍ اﻟﻜﻮﻓﻲ، ﻭﻓﻲ ﺃﻛﺜﺮﻫﺎ. (ﻣﺎ ﻣﺎﺗﺎ ﻋﻠﻰ اﻟﻜﻔﺮ)، ﻛﺎﻥ اﻹﻣﺎﻡ اﻷﻋﻈﻢ ﻳﺮﻳﺪ ﺑﻪ اﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺮﻭﻱ ﺣﺪﻳﺚ (ﺃﺑﻲ ﻭﺃﺑﻮﻙ ﻓﻲ اﻟﻨﺎﺭ) ﻭﻳﺮﻯ ﻛﻮﻧﻬﻤﺎ ﻣﻦ ﺃﻫﻞ اﻟﻨﺎﺭ. ﻷﻥ ﺇﻧﺰاﻝ اﻟﻤﺮء ﻓﻲ اﻟﻨﺎﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﻘﻴﻨﻲ ﻭﻫﺬا اﻟﻤﻮﺿﻮﻉ ﻟﻴﺲ ﺑﻤﻮﺿﻮﻉ ﻋﻤﻠﻲ ﺣﺘﻰ ﻳﻜﻔﻲ ﻓﻴﻪ ﺑﺎﻟﺪﻟﻴﻞ اﻟﻈﻨﻲ.
ﻭﻳﻘﻮﻝ اﻟﺤﺎﻓﻆ‍ ﻣﺤﻤﺪ اﻟﻤﺮﺗﻀﻰ اﻟﺰﺑﻴﺪﻱ ﺷﺎﺭﺡ اﻹﺣﻴﺎء ﻭاﻟﻘﺎﻣﻮﺱ ﻓﻲ ﺭﺳﺎﻟﺘﻪ (اﻻﻧﺘﺼﺎﺭ ﻟﻮاﻟﺪﻱ اﻟﻨﺒﻲ اﻟﻤﺨﺘﺎﺭ). ﻭﻛﻨﺖ ﺭﺃﻳﺘﻬﺎ ﺑﺨﻄﻪ ﻋﻨﺪ ﺷﻴﺨﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺼﻄﻔﻰ اﻟﻌﻤﺮﻱ اﻟﺤﻠﺒﻲ ﻣﻔﺘﻲ اﻟﻌﺴﻜﺮ اﻟﻌﺎﻟﻢ اﻟﻤﻌﻤﺮ. ﻣﺎ ﻣﻌﻨﺎﻩ: ﺇﻥ اﻟﻨﺎﺳﺦ ﻟﻤﺎ ﺭﺃﻯ ﺗﻜﺮﺭ (ﻣﺎ) ﻓﻲ (ﻣﺎ ﻣﺎﺗﺎ) ﻇﻦ ﺃﻥ ﺇﺣﺪاﻫﻤﺎ ﺯاﺋﺪﺓ ﻓﺤﺬﻓﻬﺎ ﻓﺬاﻋﺖ ﻧﺴﺨﺘﻪ اﻟﺨﺎﻃﺌﺔ، ﻭﻣﻦ اﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺳﻴﺎﻕ اﻟﺨﺒﺮ ﻷﻥ ﺃﺑﺎ ﻃﺎﻟﺐ ﻭاﻷﺑﻮﻳﻦ ﻟﻮ ﻛﺎﻧﻮا ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺣﻠﺔ ﻭاﺣﺪﺓ ﻟﺠﻤﻴﻊ اﻟﺜﻼﺛﺔ ﻓﻲ اﻟﺤﻜﻢ ﺑﺠﻤﻠﺔ ﻭاﺣﺪﺓ ﻻ ﺑﺠﻤﻠﺘﻴﻦ ﻣﻊ ﻋﺪﻡ اﻟﺘﺨﺎﻟﻒ ﺑﻴﻨﻬﻢ ﻓﻲ اﻟﺤﻜﻢ. ﻭﻫﺬا ﺭﺃﻱ ﻭﺟﻴﻪ ﻣﻦ اﻟﺤﺎﻓﻆ‍ اﻟﺰﺑﻴﺪﻱ ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﺭﺃﻯ اﻟﻨﺴﺨﺔ اﻟﺘﻲ ﻓﻴﻬﺎ (ﻣﺎ ﻣﺎﺗﺎ) ﻭﺇﻧﻤﺎ ﺣﻜﻰ ﺫﻟﻚ ﻋﻤﻦ ﺭﺁﻫﺎ، ﻭﺇﻧﻲ ﺑﺤﻤﺪ اﻟﻠﻪ ﺭﺃﻳﺖ ﻟﻔﻆ‍ (ﻣﺎ ﻣﺎﺗﺎ) ﻓﻲ ﻧﺴﺨﺘﻴﻦ ﺑﺪاﺭ اﻟﻜﺘﺐ اﻟﻤﺼﺮﻳﺔ ﻗﺪﻳﻤﺘﻴﻦ ﻛﻤﺎ ﺭﺃﻯ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻲ ﻟﻔﻈﻲ (ﻣﺎ ﻣﺎﺗﺎ) ﻭ (ﻋﻠﻰ اﻟﻔﻄﺮﺓ) ﻓﻲ ﻧﺴﺨﺘﻴﻦ ﻗﺪﻳﻤﺘﻴﻦ ﺑﻤﻜﺘﺒﺔ ﺷﻴﺦ اﻹﺳﻼﻡ اﻟﻤﺬﻛﻮﺭﺓ. ﻭﻋﻠﻲ اﻟﻘﺎﺭﻱ ﺑﻨﻰ ﺷﺮﺣﻪ ﻋﻠﻰ اﻟﻨﺴﺨﺔ اﻟﺨﺎﻃﺌﺔ ﻭﺃﺳﺎء اﻷﺩﺏ ﺳﺎﻣﺤﻪ اﻟﻠﻪ. ﻭﻛﺘﺐ اﻟﺮﺟﺎﻝ ﺷﺤﻴﺤﺔ ﻓﻲ ﺫﻛﺮ ﺑﻌﺾ اﻟﻮﻓﻴﺎﺕ، ﻓﻌﻠﻲ ﺑﻦ ﺃﺣﻤﺪ اﻟﻔﺎﺭﺳﻲ ﺗﻮﻓﻲ ﻋﻦ ﺳﻦ ﻋﺎﻟﻴﺔ ﺳﻨﺔ 335 ﻫ‍ ﻭﻧﺼﻴﺮ ﺑﻦ ﻳﺤﻴﻰ اﻟﺒﻠﺨﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ اﻟﺠﻮﺯﺟﺎﻧﻲ ﻭﺃﺑﻲ ﻣﻄﻴﻊ ﺗﻮﻓﻲ ﺳﻨﺔ 268 ﻫ‍ ﻭﻗﺪ ﻧﺎﻫﺰ اﻟﺘﺴﻌﻴﻦ، ﻭﻣﺤﻤﺪ ﺑﻦ ﻣﻘﺎﺗﻞ اﻟﺮاﺯﻱ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻦ ﺗﻮﻓﻲ ﺳﻨﺔ 248 ﻫ‍ ﻭﻋﺼﺎﻡ ﺑﻦ ﻳﻮﺳﻒ ﺗﻮﻓﻲ ﺳﻨﺔ 210 ﻫ‍ ﻋﻦ 84 ﺳﻨﺔ، ﻭﻭﻓﻴﺎﺕ ﺑﻌﺾ ﻫﺆﻻء ﻓﻲ ﻧﻮاﺯﻝ ﺃﺑﻲ اﻟﻠﻴﺚ اﻟﺴﻤﺮﻗﻨﺪﻱ، ﻭﻗﺪ ﻭﻗﻊ ﻓﻲ ﺑﻌﺾ اﻟﻨﺴﺦ اﻟﻤﻄﺒﻮﻋﺔ ﻭاﻟﻤﺨﻄﻮﻃﺔ ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﻃﺒﻊ ﻟﻲ (ﺃﺑﻮ ﻣﻘﺎﺗﻞ) ﻭ (ﻧﺼﺮ) ﺑﺪﻝ (اﺑﻦ ﻣﻘﺎﺗﻞ) ﻭ (ﻧﺼﻴﺮ) ﻏﻠﻄﺎ ﻓﻮﺟﺒﺖ اﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺫﻟﻚ، ﻭﻫﺬا ﻣﺎ ﻋﻦ ﻟﻲ ﺫﻛﺮﻩ ﻗﺒﻞ ﺗﻠﻚ اﻟﺮﺳﺎﺋﻞ اﻟﻤﺮﻭﻳﺔ ﻋﻦ ﻓﻘﻴﻪ اﻟﻤﻠﺔ ﺃﺑﻲ ﺣﻨﻴﻔﺔ اﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺳﺎﺋﺮ ﺃﺋﻤﺔ اﻟﻔﻘﻪ ﻭﻋﻠﻤﺎء ﻫﺬﻩ اﻷﻣﺔ ﺃﺟﻤﻌﻴﻦ.
ﻣﺤﻤﺪ ﺯاﻫﺪ اﻟﻜﻮﺛﺮﻱ