‫ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﺴﻢ ﺍﻟﺘﺎﺭﻳﺦ‬

‫ﺍﻟﺪﻛﺘﻮﺭﺓ ‪ :‬ﻧﻌﻴﻤﺔ ﻋﺒﺪ ﺍﷲ ﻋﻤﺮ ﺑﻦ ﺩﻫﻴﺶ‬

‫ﺭﻗﻢ ﺍﳌﺎﺩﺓ ‪١٣٢٢٢٤ :‬‬

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 ‫ﺗﻮﺻﻴﻒ ﺍﳌﻘﺮﺭ‬

‫ﺍﳌﻘﺮﺭ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﳛﺘﻮﻱ ﻋﻠﻰ ‪ ٧‬ﻓﻘﺮﺍﺕ ﺗﺒﺤـﺚ‬

‫ﻋﻦ ﺍﻟﻨﻘﺎﻁ ﺍﳌﻬﻤﺔ ﺃﻱ ﺗﻮﺿﺢ ﺍﻟﻨﻈﻢ ﻭﻧﺸﺮﻩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﻌﺮﰊ‬
‫ﻭﺍﻷﺟﻨﱯ ‪.‬‬

‫ﺗﻮﺿﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﻣﺪﻯ ﺍﺗﺼﺎﻟﻪ ﺑـﺎﻟﻔﺮﺩ‬

‫ﻭﺍ‪‬ﺘﻤﻊ ‪.‬‬

‫ﰎ ﺗﻮﺿﻴﺢ ﺍﳋﻄﻮﻁ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﻭﻛﻴﻔﻴﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻣـﺎﻡ ‪.‬‬

‫ﻭﺩﻭﺭ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﺧﺘﻴﺎﺭ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﻭﺩﻭﺭﻩ ﰲ ﺇﺭﺳﺎﺀ ﺍﻟﺪﻋﺎﺋﻢ ﺍﻟـﱵ‬
‫ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡ‬

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 ‫ﺃﻫﺪﺍﻑ ﺍﳌﻘﺮﺭ ﺍﻟﺪﺭﺍﺳﻲ‬

‫ﺗﻌﺮﻳﻒ ﺍﻟﺪﺍﺭﺳﲔ ﳌﻨﻬﺞ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻗﻢ ‪ ١٣٢٢٢٤‬ﻭﺗﻌـﺮﻳﻔﻬﻢ‬

‫ﻛﻴﻒ ﻛﺎﻧﺖ ﺗﺴﲑ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻹﺳـﻼﻡ ﻭﺍﻟﺪﻭﻟـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺃﻧﺸﺌﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨـﻮﺭﺓ‬
‫ﻭﺗﻌﺮﻳﻒ ﺍﻟﻄﺎﻟﺒﺎﺕ ﺑﺎﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﲣﺎﺫﻫﺎ ﻟﻠﻄﺮﺍﺯ ﺍﻹﺳـﻼﻣﻲ ﰲ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ‬

‫ﻛﺬﻟﻚ ﺍﻟﺪﻋﺎﺋﻢ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﺎﺭﺓ ﰲ ﺍﻹﺳﻼﻡ ﻭﺗﻌﺮﻳﻒ ﺍﻟﺪﺍﺭﺳﲔ‬

‫ﳍﺬﺍ ﺍﳌﻨﻬﺞ ﰒ ﳔﺘﻢ ﺍﳌﻮﺿﻮﻉ ﺑﺘﻌﺮﻳﻒ ﺍﻟﻄﺎﻟﺒﺎﺕ ﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﲣﺬ ﰲ ﺍﻟﺒﻨﺎﺀ‬
‫ﻭﺃﺑﻌﺎﺩ ﺍﻟﺼﻮﺭ ﺍ‪‬ﺴﻤﺔ ﰲ ﺃﺷﻜﺎﻝ ﺍﻟﺒﻨﺎﺀ ‪.‬‬

‫ﰒ ﳔﺘﻢ ﺫﻟﻚ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃ‪‬ﺎ ﺍﻣﺘﺎﺯﺕ ﺑﺎﻟﺒﻘﺎﺀ ﻭﺍﻟﻘﻮﺓ ﻭﺛﺒـﺎﺕ‬

‫ﺍﻷﻟﻮﺍﻥ ﰲ ﺍﻟﺸﺮﻓﺎﺕ ﻭﺍﻟﺘﻴﺠﺎﻥ ﻋﻠﻰ ﺍﻷﻋﻤﺪﺓ ‪.‬‬

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 ‫ﺍﳌﻨﻬﺞ ‪:‬‬
‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬

‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﻧﺸﺄﺓ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬

‫ﺛﺎﻟﺜﺎﹰ ‪ :‬ﺑﺪﺍﻳﺔ ﻇﻬﻮﺭ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪.‬‬

‫ﺭﺍﺑﻌﺎﹰ ‪ :‬ﻓﻀﻞ ﺍﻟﻌﺮﺏ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﻧﻮﺍﻋﻬﺎ ) ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺪﻧﻴﺔ‬

‫ﻭﺍﻟﻌﺮﺑﻴﺔ (‪.‬‬

‫ﺧﺎﻣﺴﺎﹰ ‪:‬ﻧﺸﺄﺓ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ) ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﺍﻟﻔﺴﻄﺎﻁ ( ‪.‬‬

‫ﺳﺎﺩﺳﺎﹰ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﺪﻳﻨﻴﺔ ) ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﻭﺍﳊﺮﻡ ﺍﳌﻜﻲ ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ‪،‬‬
‫ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﰲ ﺍﻹﺳﻼﻡ ‪ :‬ﺍﻟﺒﺼﺮﺓ ‪ :‬ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‬
‫‪ ،‬ﺍﻟﻘﲑﻭﺍﻥ ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻷﻣﻮﻱ ﺑﺪﻣﺸﻖ ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪ ،‬ﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ (‪.‬‬

‫ﺳﺎﺑﻌﺎﹰ ‪ :‬ﻃﺮﺍﺯ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻷﻣﻮﻳﺔ ) ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﳌﻤﻴﺰﺍﺕ ﺍﳌﻌﻤﺎﺭﻳﺔ ‪ ،‬ﺍﻟﺰﺧﺎﺭﻑ‬

‫ﺍﻹﺳﻼﻣﻴﺔ (‬

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 ‫ﺍﳌﺮﺍﺟﻊ ‪:‬‬
‫‪ -١‬ﻣﺬﻛﺮﺓ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻔﺎﺿﻞ ‪ :‬ﳏﻤﺪ ﺍﻟﺸﻬﺮﻱ ‪.‬‬
‫‪ -٢‬ﻣﺬﻛﺮﺓ ﺍﻷﺳﺘﺎﺫﺓ ‪ :‬ﻫﺪﻯ ﺍﻟﺴﻔﻴﺎﱐ ‪.‬‬
‫‪ -٣‬ﻣﺬﻛﺮﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ ‪ :‬ﻧﻌﻴﻤﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻫﻴﺶ ‪.‬‬
‫‪ -٤‬ﺃﲪﺪ ﻓﻜﺮﻱ ‪ :‬ﻣﺴﺎﺟﺪ ﺍﻟﻘﺎﻫﺮﺓ ﻭﻣﺪﺍﺭﺳﻬﺎ ‪.‬‬
‫‪ -٥‬ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺳﺎﻣﺢ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﺼﺮ‬
‫ﺍﻷﻣﻮﻱ ‪.‬‬
‫‪ -٦‬ﻓﺮﻳﺪ ﺷﺎﻓﻌﻲ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﺼﺮ ﰲ ﻋﺼﺮ ﺍﻟﻮﻻﺓ ‪.‬‬
‫‪ -٧‬ﻛﻴﻨﻞ ‪ :‬ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ ﺗﺮﲨﺔ ﺩ ‪ .‬ﺃﲪﺪ ﻣﻮﺳﻰ ‪.‬‬
‫‪ -٨‬ﻣﺬﻛﺮﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ ‪ :‬ﻧﻌﻴﻤﺔ ﺑﻦ ﺩﻫﻴﺶ ﻋﻦ ﻣﻌﺎﱂ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫‪ -٩‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻔﲑ ﻟﻠﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺩ‪ /‬ﻋﺒﺪ ﺍﻟﺸﺎﰲ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ‪.‬‬
‫‪ -١٠‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩ‪ /‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺎﱎ – ﺍﳉﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳌﻔﺘﻮﺣﺔ ‪.‬‬
‫‪ -١١‬ﺍﻷﻃﻠﺲ ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫‪ -١٢‬ﻃﺎﺭﻕ ﺍﻟﺴﻮﻳﺪﺍﻥ ﻛﺘﺎﺏ ﺍﻷﻧﺪﻟﺲ ‪.‬‬
‫‪ -١٣‬ﻣﻦ ﺍﻟﻨﺖ ‪ :‬ﺻﻮﺭ ﻋﻦ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﳑﻴﺰﺍ‪‬ﺎ ‪.‬‬
‫‪ -١٤‬ﺃﻋﻼﻡ ﻣﻜﺔ ‪ :‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻫﻴﺶ ‪.‬‬

‫‪_١٥‬ﺩ‪ /‬ﻫﺸﺎﻡ ﳏﻤﺪ ﻋﻠﻲ ﻋﺠﻴﻤﻲ‬

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 ‫ﺍﳌﻘﺪﻣﺔ ‪:‬‬
‫ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻓﺮﻭﻋﻬﺎ ﺩﺭﺍﺳﺔ ﲨﻴﻠﺔ ﺍﺳﺘﻮﻗﻔﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﳏﱯ‬
‫ﺍﻟﻌﻤﺎﺭﺓ ﻭﲤﺘﺎﺯ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﲞﻠﻮﻫﺎ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍ‪‬ﺴﻤﺔ ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺈﺑﺮﺍﺯ ﺍﻟﻔﻦ‬
‫ﺍﳌﻌﻤﺎﺭﻱ ﺍﳉﻴﺪ ﺇﱃ ﺟﺎﻧﺐ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻨﺎﻇﺮ ﺇﱃ ﺍﻟﻌﻤﺎﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻳﺸﺎﻫﺪ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺗﺰﻳﻦ ﺍﳉﺪﺭﺍﻥ ﺇﱃ ﺟﺎﻧﺐ ﺃﲰﺎﺀ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬

‫ﻭﻟﻮ ﻗﺴﻤﻨﺎ ﺍﻟﻌﻤﺎﺭﺓ ﻓﻬﻲ ﺗﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬

‫‪-١‬ﺩﻳﻨﻴﺔ ‪ ) :‬ﺍﳌﺴﺎﺟﺪ ‪ +‬ﺍﳌﺪﺍﺭﺱ (‬

‫‪-٢‬ﺣﺮﺑﻴﺔ ‪ ) :‬ﻗﻼﻉ ‪ +‬ﺣﺼﻮﻥ ‪ +‬ﻓﻨﺎﺩﻕ ‪ +‬ﺃﺳﻮﺍﺭ(‬
‫‪-٣‬ﻣﺪﻧﻴﺔ ‪ ) :‬ﺍﻟﻘﺼﻮﺭ ‪ +‬ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ‪ +‬ﺍﻷﺳﻮﺍﻕ ‪ +‬ﺍﳊﻤﺎﻣﺎﺕ ‪ +‬ﺍﳉﺴﻮﺭ ‪+‬‬
‫ﺍﻷﺳﻴﻠﺔ (‬

‫ﻭﺗﻌﺮﻳﻔﻬﺎ ﻫﻲ ﻛﻞ ﻣﻌﻤﺎﺭﻱ ﺃﳒﺰﻩ ﺍﻹﻧﺴﺎﻥ ﺑﺘﺪﺑﲑ ﻋﻘﻠﻲ ﲨﻴﻞ ﻭﻳﺘﻤﺎﺷﻰ ﻣﻊ‬

‫ﻇﺮﻭﻑ ﺍﻟﺒﻴﺌﺔ ‪.‬‬

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 ‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬
‫ﺗﺸﻤﻞ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ – ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﻛﺎﻓﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ – ﰲ ﳏﺘﻮﺍﻫﺎ‬
‫ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻗﺴﻤﲔ ﺭﺋﻴﺴﲔ ‪:‬‬

‫ﻗﺴﻢ ﻧﻈﺮﻱ ‪:‬‬

‫ﻳﺸﻤﻞ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ‪ ،‬ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮ ﺑﺸﻜﻞ ﻋﺎﻡ ‪ ،‬ﻭﻛﻞ ﺇﻧﺘﺎﺝ‬
‫ﺑﺸﺮﻱ ﻏﲑ ﻣﻠﻤﻮﺱ ﺃﻭ ﳏﺴﻮﺱ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺃﻳﻀﺎﹰ ﺍﻹﻧﺘﺎﺝ ﺍﳊﻀﺎﺭﻱ ﺍﳌﻌﻨﻮﻱ ‪.‬‬

‫ﻭﻗﺴﻢ ﺗﻄﺒﻴﻘﻲ ‪:‬‬

‫ﻳﺸﻤﻞ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻠﻤﻮﺱ ﺃﻭ ﳏﺴﻮﺱ ﻭﻣﺸﺎﻫﺪ ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻌﻤﺎﺋﺮ ﲟﺨﺘﻠﻒ‬

‫ﺃﺷﻜﺎﳍﺎ ﻭﻭﻇﺎﺋﻔﻬﺎ ‪ ،‬ﻭﻛﺎﻓﺔ ﺍﻟﺼﻨﺎﻋﺎﺕ ﲟﺨﺘﻠﻒ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺧﺎﻣﺎ‪‬ﺎ ‪ ،‬ﻭﻛﻞ ﺛﺎﺑﺖ‬
‫ﻭﻣﻨﻘﻮﻝ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ‪ :‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺃﻳﻀﺎﹰ ﺍﻹﻧﺘﺎﺝ ﺍﳊﻀﺎﺭﻱ ﺍﳌﺎﺩﻱ ‪.‬‬

‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﻨﻈﺮﻱ ﺍﳌﻌﻨﻮﻱ ﻻ ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺘﻄﺒﻴﻘﻲ ﺍﳌﺎﺩﻱ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺃﻱ‬
‫ﺣﻀﺎﺭﺓ ﺇﻧﺴﺎﻧﻴﺔ ‪ ،‬ﻷﻥ ﺍﻟﻘﺴﻢ ﺍﳌﺎﺩﻱ ﻫﻮ ﲦﺮﺓ ﺍﻟﻘﺴﻢ ﺍﻟﻨﻈﺮﻱ ﺍﳌﻌﻨﻮﻱ ﻣﻦ ﺍﻹﻧﺘﺎﺝ‬
‫ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﺃﻱ ﺣﻀﺎﺭﺓ ﺇﻧﺴﺎﻧﻴﺔ ‪.‬‬

‫ﻭﺍﻟﻌﻤﺎﺭﺓ ﻫﻲ ﻭﻋﺎﺀ ﺍﳊﻀﺎﺭﺓ ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺣﺮﻛﺔ ﺍﻹﻧﺘﺎﺝ ﺍﻟﺒﺸﺮﻱ ‪ ،‬ﺑﺸﻘﻴﻪ ﺍﳌﻌﻨﻮﻱ‬

‫ﻭﺍﳌﺎﺩﻱ ﻳﺘﻢ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺑﺸﻜﻞ ﻋﺎﻡ ﻳﻮﻟﺪ ﰲ ﻋﻤﺎﺭﺓ ﻭﻳﺴﻜﻦ ﰲ ﻋﻤﺎﺭﺓ‬

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 ‫‪ ،‬ﻭﻳﺘﻌﺒﺪ ﰲ ﻋﻤﺎﺭﺓ ‪ ،‬ﻭﻳﻌﻤﻞ ﰲ ﻋﻤﺎﺭﺓ ‪ ،‬ﻭﳜﻄﻂ ﻭﻳﻨﺘﺞ ﰲ ﻋﻤﺎﺭﺓ ‪ ،‬ﻭﻳﺘﺤﺼﻦ ﰲ‬
‫ﻋﻤﺎﺭﺓ ‪ ،‬ﻭﳝﻮﺕ ﻭﻳﺪﻓﻦ ﰲ ﻋﻤﺎﺭﺓ ‪.‬‬

‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻌﻤﺎﺭﺓ ﰲ ﺃﻱ ﺣﻀﺎﺭﺓ ﻫﻲ ﻭﻋﺎﺀ ﺍﳊﺮﻛﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﺎﻓﺔ ﺷﺌﻮﻥ ﺣﻴﺎﺗﻪ ‪.‬‬

‫ﻭﺍﻟﻌﻤﺎﺭﺓ ﰲ ﺃﻱ ﺣﻀﺎﺭﺓ ﻣﻦ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﳎﺮﺩﺓ ﻣﻦ‬

‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ‪ ،‬ﻓﺄﻱ ﻋﻤﺎﺭﺓ ﲢﺘﺎﺝ ﺇﱃ ﻣﻜﻮﻧﺎﺕ ﺃﺳﺎﺳﻴﺔ ﻭﺇﱃ ﺃﺛﺎﺙ ‪،‬‬
‫ﻓﺎﳌﻜﻮﻧﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻫﻲ ‪ :‬ﺍﻷﺳﺎﺱ ﻭﺍﻷﻋﻤﺪﺓ ﻭﺍﻟﺴﻘﻮﻑ ﻭﺍﳉﺪﺭﺍﻥ‬
‫ﻭﺍﻟﺴﻼﱂ ﻭﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻨﻮﺍﻓﺬ ﻭﺍﻟﺘﻬﻮﻳﺔ ﻭﺍﻹﻧﺎﺭﺓ ﻭﺍﺳﺘﻤﺪﺍﺩ ﺍﳌﺎﺀ ﻭﺗﺼﺮﻳﻔﻪ ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ‬
‫ﺍﻟﻨﻮﺍﺣﻲ ﺍﻷﻣﻨﻴﺔ ﰲ ﺍﳌﺒﲎ ‪.‬‬

‫ﻭﺍﻷﺛﺎﺙ ﻳﺸﻤﻞ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﺸﺒﻴﺔ ﻭﺍﳊﺪﻳﺪﻳﺔ ﻭﺍﻟﱪﻭﻧﺰﻳﺔ ﻭﺍﻟﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻀﻴﺔ‬

‫ﻭﺍﻟﺰﺟﺎﺝ ﻭﺍﳉﺺ ﻭﺍﻟﺮﺧﺎﻡ ﻭﺍﻷﺣﺠﺎﺭ ﻭﺍﻟﻘﺎﺷﺎﱐ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ‪،‬‬
‫ﻭﺍﻟﺰﺧﺮﻓﺔ ﺑﻜﻞ ﺃﺷﻜﺎﳍﺎ ﻭﺧﺎﻣﺎ‪‬ﺎ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻌﻤﺎﺭﺓ ﺗﺸﻤﻞ ﻏﺎﻟﺐ ﺍﻹﻧﺘﺎﺝ‬
‫ﺍﻟﺼﻨﺎﻋﻲ ﺍﻟﺒﺸﺮﻱ ‪ ،‬ﺍﻟﺬﻱ ﳛﻘﻘﻪ ﻟﻪ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻷﻣﻦ ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺍﻟﺮﺍﺣﺔ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ‪.‬‬

‫ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﻤﺎﺭﺓ ﺇﻧﺘﺎﺝ ﺑﺸﺮﻱ ﻳﻀﻊ ﻓﻴﻪ ﺃﻱ ﳎﺘﻤﻊ ﺧﱪﺗﻪ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﻔﻨﻴﺔ‬
‫ﻓﻴﻬﺎ ﺃﺻﺒﺤﺖ ﺍﻟﻌﻤﺎﺭﺓ ﻣﻦ ﻣﻌﺎﻳﲑ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﻭﺍﳊﻀﺎﺭﺍﺕ ﰲ ﺗﻘﺪﻡ ﻭﺭﻗﻲ‬
‫ﻓﻜﺮﻫﺎ ﺍﳌﻌﻤﺎﺭﻱ ﻭﺍﻟﺼﻨﺎﻋﻲ ﻣﻦ ﻋﺪﻣﻪ ‪ .‬ﻭﺃﺻﺒﺤﺖ ﺍﻟﻌﻤﺎﺭﺓ ﻫﻲ ﻫﻮﻳﺔ ﺫﻟﻚ ﺍﻟﺸﻌﺐ‬
‫ﺃﻭ ﺍﳊﻀﺎﺭﺓ ‪ ،‬ﻭﺩﻟﻴﻠﻪ ﺍﳌﺎﺩﻱ ﺍﶈﺴﻮﺱ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺬﻱ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﰲ‬
‫ﺇﻧﺸﺎﺋﻬﺎ ﻭﺗﻌﻤﲑﻫﺎ ‪.‬‬
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 ‫ﻭﺍﻟﻌﻤﺎﺭﺓ ﻫﻲ ﺍﻟﺪﻟﻴﻞ ﺍﻷﺛﺒﺖ ﻟﻌﺮﺍﻗﺔ ﻭﺗﺎﺭﻳﺦ ﺃﻱ ﺷﻌﺐ ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﺎﺭﺓ ﺛﺎﺑﺘﺔ ﰲ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻓﻬﻲ ﺃﻛﺜﺮ ﺩﻻﻟﺔ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳌﺘﻨﻘﻠﺔ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ‪ .‬ﻭﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺴﻦ‬
‫ﺗﻨﻈﻴﻤﺎﺕ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ ﰲ ﻛﺎﻓﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳊﻀﺎﺭﻳﺔ ‪.‬ﻭﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻕ ﻣﺎ ﻭﺭﺩ‬
‫ﻋﻦ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ ﰲ ﺍﳌﺪﻭﻧﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪.‬‬

‫ﻭﺷﺎﻫﺪ ﺷﺎﺧﺺ ﻋﻠﻰ ﺑﻘﺎﺀ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ ﻻ ﻳﻨﺴﻰ ﻃﺎﳌﺎ ﺑﻘﻲ ﻗﺎﺋﻤﺎ ﻣﺸﺎﻫﺪﺍﹰ ‪.‬‬

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 ‫ﺛﺎﻧﻴﺎﹰ ‪:‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪:‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﺸﺎﻫﺪﺓ ‪ ،‬ﻓﺎﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻭﻣﻘﺎﻡ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺯﻣﺰﻡ ﻫﺎﺟﺮ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺍﳌﺸﻌﺮ‬
‫ﺍﳊﺮﺍﻡ ﲟﺰﺩﻟﻔﺔ ﻭﻣﺸﻌﺮ ﻋﺮﻓﺎﺕ ﻭﻣﺸﻌﺮ ﻣﲎ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺃﺩﻟﺔ ﺑﻘﺎﺀ ﺍﳊﻨﻴﻔﻴﺔ‬
‫ﺍﻹﺑﺮﺍﻫﻴﻤﻴﺔ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻤﺪﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻭﺑﻘﻴﺔ‬
‫ﺍﳌﺴﺎﺟﺪ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻭﻣﺎ ﺣﻮﳍﺎ ﺃﺩﻟﺔ ﻣﺎﺩﻳﺔ ﻭﺷﻮﺍﻫﺪ ﺗﺎﺭﳜﻴﺔ ﻟﻸﻣﺔ ﺍﶈﻤﺪﻳﺔ‬
‫‪ ،‬ﻭﰲ ﻏﺮﺏ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺪﺍﻳﻦ ﻧﱯ ﺍﷲ ﺻﺎﱀ ‪ ،‬ﻭﻣﻐﺎﻳﺮ ﻧﱯ ﺍﷲ ﺷﻌﻴﺐ ﻋﻠﻰ ﻧﺒﻴﻨﺎ‬
‫ﻭﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺩﻟﺔ ﻣﺎﺩﻳﺔ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﻋﻨﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ‪،‬‬
‫ﺍﻹﻫﺮﺍﻣﺎﺕ ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﻣﺎ ﺯﺍﻟﺖ ﻗﺎﺋﻤﺔ ﺩﻟﻴﻞ ﻣﺸﺎﻫﺪ ﻋﻠﻰ ﺗﻘﺪﻡ ﺣﻀﺎﺭﺓ ﺍﳌﺼﺮﻳﲔ‬
‫ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﻭﺃ‪‬ﺎ ﻓﻌﻼﹰ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﻗﺒﻞ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﺔ ﺁﻻﻑ ﻋﺎﻡ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻵﺛﺎﺭ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺇﻳﺮﺍﻥ ﻣﻦ ﻗﺼﻮﺭ ﻭﺑﻴﻮﺕ ﻭﻋﺎﺑﺪ ‪ ....‬ﺍﱁ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻵﺛﺎﺭ ﺍﻟﻔﻴﻨﻴﻘﻴﺔ ﰲ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﺴﺒﻨﻴﻪ ﻭﺍﳊﻤﲑﻳﺔ ﰲ ﺍﻟﻴﻤﻦ ‪ ،‬ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬
‫ﻭﺍﻟﺮﻭﻣﺎﻧﻴﺔ ﰲ ﺇﻳﻄﺎﻟﻴﺎ ﻭﺑﻘﻴﺔ ﺃﻭﺭﺑﺎ ‪ ،‬ﻭﺍﳌﻌﺎﺑﺪ ﻭﺍﻟﻘﺼﻮﺭ ﺍﳍﻨﺪﻳﺔ ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﺼﻴﻨﻴﺔ ‪،‬‬
‫ﻭﺁﺛﺎﺭ ﺣﻀﺎﺭﺓ ﺍﳌﺎﻳﺎ ﰲ ﺍﻟﺒﲑﻭ ﻭﺑﻮﻟﻴﻔﻴﺎ ﰲ ﺃﻣﺮﻳﻜﺎ ﺍﳉﻨﻮﺑﻴﺔ ‪ .‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻷﺛﺮﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺍﺕ ‪ ،‬ﺭﻏﻢ ﺇﻧﺪﺛﺎﺭﻫﺎ ﻗﺒﻞ ﺁﻻﻑ‬
‫ﺍﻟﺴﻨﲔ ﻓﻠﻮﻻ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﻟﻨﺴﻴﺖ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻧﺪﺛﺮﺕ ﻭﺑﻘﻲ ﺫﻛﺮﻫﺎ ﰲ‬
‫ﺍﳌﺪﻭﻧﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳌﻌﺮﺿﺔ ﻟﻠﻤﺤﻮ ﻭﺍﻟﺘﻠﻒ ﻭﺍﻟﺘﺰﻭﻳﺮ ‪.‬‬

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 ‫ﻭﺍﻟﻌﻤﺎﺭﺓ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳍﺎ ﻧﻔﺲ ﺍﻟﺪﻭﺭ ﻭﺍﻷﳘﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺑﲔ ﺳﺎﺋﺮ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﳊﺎﻟﻴﺔ ﻭﺍﻵﺗﻴﺔ ‪ ،‬ﻷ‪‬ﺎ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﺘﺴﻠﺴﻞ ﺍﳊﻀﺎﺭﻱ‬
‫ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﻛﻮﻛﺐ ﺍﻷﺭﺽ ‪.‬‬

‫ﻭﻧﻈﺮﺍﹰ ﻟﺘﻠﻚ ﺍﻷﳘﻴﺔ ﻟﻔﻦ ﺍﻟﻌﻤﺎﺭﺓ ﻧﺪﺭﻙ ﺳﺮ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺪﻭﻝ ﺍﻟﻮﺍﻋﻴﺔ ﻷﳘﻴﺔ ﻋﻤﺎﺭ‪‬ﺎ‬
‫ﻭﻓﻨﻮ‪‬ﺎ ﺍﻟﺼﻨﺎﻋﻴﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﺭﺻﺪﺕ ﺍﻷﻣﻮﺍﻝ ﻟﺘﺮﻣﻴﻤﻬﺎ ‪ ،‬ﻭﻭﺿﻌﺖ ﺍﳋﻄﻂ‬
‫ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﺼﺪﺭ ﺩﺧﻞ ﻣﺎﺩﻱ ﳍﺎ ‪ ،‬ﻭﺃﻧﺸﺄﺕ ﺍﳌﺘﺎﺣﻒ ﻟﻌﺮﺽ‬
‫ﻣﻘﺘﻨﻴﺎ‪‬ﺎ ﺍﻷﺛﺮﻳﺔ ‪ ،‬ﻟﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ ﺍﳊﺎﻟﻴﺔ ﻭﺍﻵﺗﻴﺔ ‪ ،‬ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺮﺍﻗﺘﻬﺎ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺗﺰﺭﻉ ﰲ ﻧﻔﻮﺱ ﺷﺒﺎ‪‬ﺎ ﺑﺄﻥ ﺣﻀﺎﺭ‪‬ﻢ ﺣﻘﻴﻘﻴﺔ ﻭﺛﺎﺑﺘﺔ ﻭﺭﺍﺳﺨﺔ ﻭﻋﺮﻳﻘﺔ‬
‫ﻭﺃﺻﻴﻠﺔ ‪ ،‬ﻓﺘﻨﻬﺾ ﻧﻔﻮﺱ ﺍﻟﺸﺒﺎﺏ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﺗﻨﻤﻴﺘﻬﺎ ﻭﺩﺭﺍﺳﺘﻬﺎ ‪ ،‬ﻭﻣﻌﺮﻓﺔ‬
‫ﻣﻮﺍﻃﻦ ﺍﻟﻘﻮﺓ ﻓﻴﻬﺎ ﻓﺘﺪﻋﻤﻬﺎ ‪ ،‬ﻭﺗﺘﻠﻤﺲ ﺃﻭﺟﻪ ﺍﻟﻘﺼﻮﺭ ﻓﻴﻬﺎ ﻓﺘﺴﻌﻰ ﳌﻠﺌﻬﺎ ﻭﺳﺪ‬
‫ﺛﻐﺮﺍ‪‬ﺎ ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻀﻤﻦ ﺑﻘﺎﺋﻬﺎ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ ‪ ،‬ﺗﺜﺒﺖ ﻭﺟﻮﺩﻫﺎ ﺑﲔ ﺳﺎﺋﺮ ﺣﻀﺎﺭﺍﺕ‬
‫ﺍﻟﻌﺎﱂ ‪.‬‬

‫ﻭﺣﺮﺻﺖ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻛﻤﻨﻈﻤﺔ ﺍﻟﻴﻮﻧﺴﻜﻮ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺋﺮ ﻣﻦ ﺳﺎﺋﺮ‬

‫ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ ‪ ،‬ﻭﺻﻨﻔﺘﻬﺎ ﺿﻤﻦ )ﺍﻟﺘﺮﺍﺙ ﺍﻹﻧﺴﺎﱐ ( ﺍﻟﻮﺍﺟﺐ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻪ‬
‫‪ ،‬ﻭﺭﺻﺪﺕ ﻟﻪ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻄﺎﺋﻠﺔ ﰲ ﺗﺮﻣﻴﻤﻪ ﻭﺩﺭﺍﺳﺘﻪ ﻭﻓﻖ ﺃﺳﺲ ﻋﻠﻤﻴﺔ ‪ ،‬ﻭﺟﻨﺪﺕ ﻟﻪ‬
‫ﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﻭﻧﻈﻢ ﺇﺩﺍﺭﻳﺔ ﻭﻣﻴﺰﺍﻧﻴﺎﺕ ﻭﺁﻟﻴﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ‪.‬‬

‫ﻭﲢﺮﺹ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻮﺍﻋﻴﺔ ﻷﳘﻴﺔ ﺁﺛﺎﺭﻫﺎ ﺍﳌﻌﻤﺎﺭﻳﺔ ‪،‬‬
‫ﻓﺘﻌﻤﻞ ﻋﻠﻰ ﺣﺼﺮ ﻣﻮﺍﻗﻌﻬﺎ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻋﻠﻰ ﺧﺮﺍﺋﻂ ﺩﻗﻴﻘﺔ ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻨﻈﻢ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺍﻟﻜﻔﻴﻠﺔ ﺑﺈﳚﺎﺩ ﺟﻴﻞ ﻣﺘﺨﺼﺺ ﰲ ﳎﺎﻝ ﺍﻵﺛﺎﺭ ﻟﻴﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻓﺘﺢ ﺍﻷﻗﺴﺎﻡ‬

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 ‫ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﻟﺘﺪﺭﻳﺲ ﺍﻵﺛﺎﺭ ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺍﳌﺘﺎﺣﻒ ‪ ،‬ﻟﻌﺮﺽ ﺍﳌﻘﺘﻨﻴﺎﺕ ﺍﻷﺛﺮﻳﺔ‬
‫ﻣﻦ ﺍﳌﻨﻘﻮﻻﺕ ﻭﻏﲑﻫﺎ ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ ﺍﻟﱵ ﺗﻜﻔﻞ ﺇﺳﺘﻤﺮﺍﺭ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻵﺛﺎﺭ ﺑﻮﺟﻪ ﻋﺎﻡ ﻭﺍﻵﺛﺎﺭ ﺍﳌﻌﻤﺎﺭﻳﺔ ﺑﻮﺟﻪ ﺧﺎﺹ ‪.‬‬

‫ﻭﳒﺪ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ ﺃﻭ ﺍﻟﺪﻭﻝ ﻻ ﲢﺎﻓﻆ ﻋﻠﻰ ﺁﺛﺎﺭﻫﺎ ﺍﳌﻌﻤﺎﺭﻳﺔ ‪ ،‬ﻭﻳﻨﻈﺮﻭﻥ ﺇﱃ‬
‫ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺑﺄ‪‬ﺎ ﺧﺮﺍﺋﺐ ﳚﺐ ﺇﺯﺍﻟﺘﻬﺎ ﻭﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻮﺍﻗﻌﻬﺎ ‪ ،‬ﺍﻟﱵ ﺗﺪﺭ ﺃﻣﻮﻻﹰ‬
‫ﻛﺜﲑﺓ ‪ ،‬ﻓﺘﺴﺘﻮﱄ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻊ ﺗﺪﺭﳚﻴﺎﹰ ﺗﺎﺭﺓ ﺑﺎﺳﻢ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺎﺳﻢ‬
‫ﺍﻟﺘﻄﻮﻳﺮ ﻭﺍﻟﺘﺠﺪﻳﺪ ‪ .‬ﻭﺗﺎﺭﺓ ﺑﻌﺪ ﺛﺒﻮﺕ ﺃﺛﺮﻳﺘﻬﺎ ﻭﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻨﻬﺎ‬
‫ﰲ ﺍﳌﺪﻭﻧﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ ،‬ﺃﻭ ﺗﻮﻫﺐ ﻣﻮﺍﻗﻌﻬﺎ ﻟﺸﺨﺼﻴﺎﺕ ﻣﻌﻴﻨﺔ ﻛﺄﻣﻼﻙ ﺧﺎﺻﺔ ﳍﻢ ‪،‬‬
‫ﻭﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﱪﺭﺍﺕ ﻳﺘﻢ ﻫﺪﻡ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﻭﻃﻤﺴﻬﺎ ‪.‬‬

‫ﻭﻻ ﺷﻚ ﺑﺄﻥ ﺃﻱ ﺩﻭﻟﺔ ﺗﻘﻮﻡ ‪‬ﺪﻡ ﺁﺛﺎﺭﻫﺎ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻭﻃﻤﺲ ﻣﻮﺍﻗﻌﻬﺎ ‪ ،‬ﻫﻲ ﺩﻭﻟﺔ‬
‫ﺗﻠﻐﻲ ﻫﻮﻳﺔ ﺃﻣﺘﻬﺎ ﻭﺃﺩﻟﺘﻬﺎ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﺻﺎﻟﺘﻬﺎ ‪ ،‬ﻭﺻﺪﻕ ﻧﺼﻮﺻﻬﺎ ﺍﳌﺪﻭﻧﺔ ﰲ‬
‫ﺗﺮﺍﺛﻬﺎ ﺍﳌﻜﺘﻮﺏ ﺍﳌﻌﺮﺽ ﻟﻠﺰﻭﺍﻝ ﻭﺍﶈﻮ ﻭﺍﻟﺘﻠﻒ ﻭﺍﻟﺘﺰﻭﻳﺮ ‪ ،‬ﻭﲡﻌﻞ ﺍﻷﺟﻴﺎﻝ ﺍﻵﺗﻴﺔ ﺑﻌﺪ‬
‫ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﻻ ﺗﺼﺪﻕ ﻣﺎ ﻭﺭﺩ ﰲ ﺗﺎﺭﳜﻬﺎ ﻋﻦ ﻣﻮﺍﻗﻌﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ ‪ ،‬ﻷﻥ ﻣﺎ ﻫﻮ‬
‫ﻣﺪﻭﻥ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻴﺲ ﻟﻪ ﻋﻨﻮﺍﻥ ﰲ ﺍﳌﻴﺪﺍﻥ ﻭﺍﻟﻮﺍﻗﻊ ﺍﳌﺸﺎﻫﺪ ‪ .‬ﻓﺘﻔﻘﺪ ﺍﻷﺟﻴﺎﻝ‬
‫ﺍﺣﺘﺮﺍﻣﻬﺎ ﻟﺪﻭﻟﺘﻬﺎ ‪ ،‬ﻭﺗﻔﻘﺪ ﺍﻷﺟﻴﺎﻝ ﺍﻵﺗﻴﺔ ﺍﺣﺘﺮﺍﻣﻬﺎ ﻟﺴﻠﻔﻬﺎ ﺍﳉﺎﻫﻞ ﺑﺄﳘﻴﺔ ﺁﺛﺎﺭﻩ‬
‫ﺍﳌﻌﻤﺎﺭﻳﺔ ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﻃﻤﺲ ﻫﻮﻳﺘﻬﺎ ﻭﺃﺩﻟﺘﻬﺎ ﺍﻟﺸﺎﺧﺼﺔ ﻋﻠﻰ ﲰﻮ ﺣﻀﺎﺭ‪‬ﺎ‬
‫‪ ،‬ﻭﺗﻔﻘﺪ ﺑﺬﻟﻚ ﺍﺣﺘﺮﺍﻣﻬﺎ ﺑﲔ ﺷﻌﻮﺏ ﺍﻷﺭﺽ ﻭﺣﻀﺎﺭﺍﺗﻪ ‪.‬‬

‫ﻭﺍﳌﻨﺸﺎﺀﺍﺕ ﺍﳌﻌﻤﺎﺭﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﰲ ﺃﻱ ﺩﻭﻟﺔ ‪ ،‬ﻻ ﺗﻌﻴﻖ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﻄﻮﻳﺮ ﻟﻠﻨﺴﻴﺞ‬

‫ﺍﻟﻌﻤﺮﺍﱐ ﺍﳊﺪﻳﺚ ﻟﻠﻤﺪﻥ ‪ .‬ﻓﺎﻟﺪﻭﻝ ﺍﻟﻮﺍﻋﻴﺔ ﺍﳌﺪﺭﻛﺔ ﻷﳘﻴﺔ ﺁﺛﺎﺭﻫﺎ ﺍﳌﻌﻤﺎﺭﻳﺔ ﺗﺒﲏ‬

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 ‫ﺧﻄﻄﻬﺎ ﺍﻟﺘﻨﻤﻮﻳﺔ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﳌﺪ‪‬ﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻵﺛﺎﺭ ﺍﳌﻌﻤﺎﺭﻳﺔ ‪‬ﺎ ‪،‬‬
‫ﺑﺸﻜﻞ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻭﻻ ﻳﻌﻴﻖ ﺇﺣﺪﺍﺙ ﻣﻨﺸﺂﺕ ﺣﺪﻳﺜﺔ ﳛﺘﺎﺟﻬﺎ ﺍ‪‬ﺘﻤﻊ ‪ .‬ﻭﺍﻷﺩﻟﺔ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻭﻣﺸﺎﻫﺪﺓ ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺩﻣﺸﻖ ﻭﺣﻠﺐ ﻭﻓﺎﺱ ﻭﺗﻮﻧﺲ‬
‫ﻭﺇﺳﻄﻨﺒﻮﻝ ﻭﻃﻬﺮﺍﻥ ﻭﻗﺎﺷﺎﻥ ﻭﺻﻨﻌﺎﺀ ﻭﻏﺎﻟﺐ ﻣﺪﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺑﻞ‬
‫ﻭﺍﳌﺪﻥ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻓﺘﺮﺓ ﺗﺎﺭﳜﻴﺔ ﻣﺎ ﲢﻜﻤﻬﺎ ﺩﻭﻟﺔ ﻣﺴﻠﻤﺔ ‪.‬‬

‫ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ ﻓﺈﻥ ﺍﳌﺨﺘﺼﲔ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺍﳌﻮﺍﻗﻊ ﺍﻷﺛﺮﻳﺔ ﰲ ﺃﻱ ﺩﻭﻟﺔ ‪،‬‬
‫ﻳﺸﺘﻐﻠﻮﻥ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻣﻮﺍﻗﻌﻬﻢ ﺍﻷﺛﺮﻳﺔ ﻭﻓﻖ ﻣﻨﺎﻫﺞ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﳊﻔﻆ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﻌﺪﺩﺕ ﻭﺗﻴﺴﺮﺕ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ‪.‬‬

‫ﺣﺮﻣﺔ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻭﻋﻤﺎﺭﺓ ﺃﻋﻼﻡ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ‪:‬‬

‫ﻳﻘﻮﻝ ﺍﳊﻖ ﺟﻞ ﺷﺄﻧﻪ ) ﺃﻭﱂ ﻳﺮﻭﺍ ﺃﻧﺎ ﺟﻌﻠﻨﺎ ﺣﺮﻣﺎﹰ ﺁﻣﻨﺎ ﻭﻳﺘﺨـﻄﻒ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺣﻮﳍﻢ ( ‪ .‬ﻭﻗﺎﻝ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺧﻄﺒﺘﻪ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ) ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺣﺮﺍﻡ ﺣﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻓﻬﻮ‬
‫ﺣﺮﺍﻡ ﲝﺮﻣﺔ ﺍﷲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻣﺎ ﺃﺣﻞ ﻷﺣﺪ ﻓﻴﻪ ﺍﻟﻘﺘﻞ ﻏﲑﻱ ‪ ،‬ﻭﻻ ﳛﻞ ﻷﺣﺪ‬
‫ﺑﻌﺪﻱ ﻓﻴﻪ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻻ ﻳﻌﻀﺪ ﺷﻮﻛﻪ ‪ ،‬ﻭﻻ ﳜﺘﻠﻰ ﺧﻼﻩ ‪ ،‬ﻭﻻ ﻳﻨﻔﺮ‬
‫ﺻﻴﺪﻩ ‪ ،‬ﻭﻻ ﻳﻠﺘﻘﻂ ﻟﻘﻄﺘﻪ ﺇﻻ ﳌﻌﺮﻑ ‪ ،‬ﺇﻻ ﺍﻹﺫﺧﺮ ( ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﻭﳌﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺛﻼﺛﺔ ﻧﻄﺎﻗﺎﺕ ﻣﻦ ﺍﳊﺮﻣﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳊﻖ ﺟﻞ ﺷﺄﻧﻪ ﰲ ﺍﻵﻳﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﻭﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻤﺪﻳﺔ ‪ ،‬ﻭﺗﺸﺘﺪ ﺍﳊﺮﻣﺔ ‪ ،‬ﲟﻌﲎ ﻭﺟﻮﺏ ﺍﻟﺘﺄﺩﺏ‬
‫ﻭﻛﺜﺮﺓ ﺍﳋﺸﻮﻉ ‪ ،‬ﻛﻠﻤﺎ ﺍﲡﻪ ﺍﻟﺪﺍﺧﻞ ﺑﺎﲡﺎﻩ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ‪:‬‬
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 ‫ﺍﳊﺮﻡ ﺍﻷﻭﻝ ‪ :‬ﺍﳌﻮﺍﻗﻴﺖ ﺍﻟﱵ ﳛﺮﻡ ﻣﻨﻬﺎ ﺍﳊﺎﺝ ﻭﺍﳌﻌﺘﻤﺮ ﻭﻣﻦ ﻣﺮ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﻴﺤﺮﻡ‬
‫ﻋﻠﻴﻪ ﺃﺷﻴﺎﺀ ﺫﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻛﺘﺐ ﺍﳌﻨﺎﺳﻚ ‪ .‬ﻭﻫﺬﻩ ﺍﳌﻮﺍﻗﻴﺖ ﻫﻲ ‪:‬‬

‫) ﺫﻭ ﺍﳊﻠﻴﻔﺔ ( ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪) ،‬ﺍﳉﺤﻔﺔ( ﻷﻫﻞ ﺍﻟﺸﺎﻡ ‪) ،‬ﻗﺮﻥ ﺍﳌﻨﺎﺯﻝ( ﻷﻫﻞ‬
‫ﺍﳌﺸﺮﻕ ‪) ،‬ﻳﻠﻤﻠﻢ( ﻷﻫﻞ ﺍﻟﻴﻤﻦ ‪) ،‬ﺫﺍﺕ ﻋﺮﻕ( ﻷﻫﻞ ﺍﻟﻌﺮﺍﻕ ‪.‬‬

‫ﺍﳊﺮﻡ ﺍﻟﺜﺎﱐ ‪ :‬ﺣﺮﻡ ﻣﺪﻳﻨﺔ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ )ﺃﻋﻼﻩ ﺍﳊﺮﻡ( ﻭ)ﺃﻧﺼﺎﺏ‬
‫ﺍﳊﺮﻡ( ‪ ،‬ﻭﻫﻲ ‪ :‬ﻋﻠﻢ ﻋﻨﺪ ﺍﳊﺪﻳﺒﻴﺔ )ﺍﻟﺸﻤﻴﺴﻲ( ﰲ ﻃﺮﻳﻖ ﺟﺪﻩ ‪ .‬ﻋﻠﻢ )ﺃﺿﺎﻩ ﻟﱭ(‬
‫ﰲ ﻃﺮﻳﻖ ﺍﻟﻴﻤﻦ ‪ .‬ﻋﻠﻢ )ﻋﺮﻓﺎﺕ( ‪ .‬ﻋﻠﻢ )ﺍﻟﺸﺮﺍﺋﻊ( ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﺎﺋﻒ ‪ .‬ﻋﻠﻢ‬
‫)ﺍﻟﺘﻨﻌﻴﻢ( ﰲ ﻃﺮﻳﻖ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪.‬‬

‫ﻭﻭﺭﺩ ﺃﻥ ﺃﻋﻼﻡ ﺍﳊﺮﻡ ﻫﻲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺣﺮﺳﺖ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺳﻴﺪﻧﺎ‬
‫ﺁﺩﻡ ﻋﻨﺪ ﻭﺻﻮﻟﻪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ‪.‬‬

‫ﰒ ﻭﺿﻌﻬﺎ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺈﺭﺷﺎﺩ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺑﻌﺪ‬
‫ﺃﻥ ﺍﺧﺘﻔﺖ ﰲ ﺍﻟﻄﻮﻓﺎﻥ ﺯﻣﻦ ﺳﻴﺪﻧﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪...‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺳﻴﺪﻧﺎ ﻋﺪﻧﺎﻥ ﺑﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺳﻴﺪﻧﺎ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳉﺪ ﺍﳋﺎﻣﺲ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﺳﻨﺔ ‪٨‬ﻫـ ‪.‬‬

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 ‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳋﻠﻴﻔﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺳﻨﺔ ‪١٧‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳋﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺳﻨﺔ ‪٢٦‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻬﺪﻱ ﺍﻟﻌﺒﺎﺳﻲ ﺳﻨﺔ ‪١٥٩‬ﻫـ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﻟﺮﺍﺿﻲ ﺍﻟﻌﺒﺎﺳﻲ ﺳﻨﺔ ‪٣٢٥‬ﻫـ ‪ ،‬ﻭﻋﻤﺮ ﺍﻟﻌﻠﻤﲔ ﺍﻟﻜﺒﲑﻳﻦ ﰲ ﺍﻟﺘﻨﻌﻴﻢ‬

‫ﻭﻛﺘﺐ ﺍﲰﻪ ﻋﻠﻴﻬﻤﺎ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻘﺘﺪﺭ ﺍﻟﻌﺒﺎﺳﻲ ‪.‬‬

‫ﰒ ﺟﺪﺩ ﺍﳌﻈﻔﺮ ﺻﺎﺣﺐ ﺇﺭﺑﻞ ﺍﻟﻌﻠﻤﲔ ﺍﻟﻮﺍﻗﻌﲔ ﺟﻬﺔ ﻋﺮﻓﺎﺕ ﺳﻨﺔ ‪٦١٦‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻈﻔﺮ ﺻﺎﺣﺐ ﺍﻟﻴﻤﻦ ﺳﻨﺔ ‪٦٨٣‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺃﲪﺪ ﺍﻷﻭﻝ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺜﻤﺎﱐ ﺳﻨﺔ ‪١٠٢٣‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺳﻨﺔ ‪١٣٧١‬ﻫـ ‪ ،‬ﻭﺑﲎ ﺍﻟﻌﻠﻤﲔ ﺍﻟﻠﺬﻳﻦ ﰲ‬
‫ﻃﺮﻳﻖ ﺟﺪﺓ ﺍﻟﻘﺪﱘ )ﺍﻟﺸﻤﻴﺴﻲ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺳﻨﺔ ‪١٣٧٦‬ﻫـ ‪١٣٧٧ ،‬ﻫـ ‪.‬‬
‫ﻭﺑﲎ ﺍﻟﻌﻠﻤﲔ ﺍﻟﻠﺬﻳﻦ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺴﻴﻞ – ﺍﻟﻄﺎﺋﻒ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺳﻨﺔ ‪١٣٨٥‬ﻫـ ‪.‬‬

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 ‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ‪ ،‬ﻭﺑﲎ ﺍﻟﻌﻠﻤﲔ ﺍﻟﻮﺍﻗﻌﲔ ﻋﻠﻰ‬
‫ﻃﺮﻳﻖ ﺍﻟﻄﺎﺋﻒ ﻣﻦ ﺟﻬﺔ ﻋﺮﻓﺎﺕ ‪ .‬ﻭﻋﻠﻤﲔ ﺟﺪﻳﺪﻳﻦ ﰲ ﺍﻟﺸﻤﻴﺴﻲ ﲜﻮﺍﺭ ﺍﻟﻌﻠﻤﲔ‬
‫ﺍﻟﻠﺬﻳﻦ ﺟﺪﺩﳘﺎ ﻭﺍﻟﺪﻩ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﻓﻬﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺳﻨﺔ ‪١٤٠٤‬ﻫـ ‪.‬ﻭﺑﲎ ﺍﻟﻌﻠﻤﲔ‬
‫ﺍﻟﻮﺍﻗﻌﲔ ﰲ ﺍﻟﺘﻨﻌﻴﻢ ‪ .‬ﻋﻨﺪ ﲡﺪﻳﺪ ﻣﺴﺠﺪ ﺍﻟﺘﻨﻌﻴﻢ ﺳﻨﺔ ‪١٤٠٧‬ﻫـ ‪.‬‬

‫ﰒ ﺟﺪﺩﻫﺎ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺳﻨﺔ ‪١٤٢٦‬ﻫـ ‪ .‬ﻭﺑﲎ ﻋﻠﻤﲔ‬
‫ﺟﺪﻳﺪﻳﻦ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻰ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺎﻡ ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺪﱘ ﻻ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺸﺎﺭﻉ‬
‫ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﺃﺣﺪﺙ ﻋﻠﻤﲔ ﺟﺪﻳﺪﻳﻦ ﻋﻠﻰ ﻃﺮﻳﻖ ﺟﺪﻩ ﺍﻟﺴﺮﻳﻊ ‪ .‬ﻭﺃﺣﺪﺙ ﻋﻠﻤﲔ‬
‫ﺟﺪﻳﺪﻳﻦ ﰲ ﺍﻟﻌﺎﺑﺪﻳﺔ ﻗﺒﻞ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻄﺎﺋﻒ – ﺍﻟﻜﺮ ‪.‬‬

‫ﺍﳊﺮﻡ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻭﻫﻮ ﻣﺒﲎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﺍﻟﺬﻱ ﺗﺘﺴﻊ ﺣﺮﻣﺘﻪ ﺑﺘﻮﺳﻊ ﻣﺒﻨﺎﻩ ﻣﻬﻤﺎ‬
‫ﺗﻮﺳﻊ ﻭﻛﱪﺕ ﻣﺴﺎﺣﺘﻪ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺨﺘﻠﻔﺔ ‪.‬‬

‫ﺗﺎﺭﻳﺦ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ) ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ (‬

‫‪ -١‬ﻭﺿﻊ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﻳﺮﺗﺒﻂ ﺗﺎﺭﻳﺦ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺑﺘﺎﺭﻳﺦ ﻭﺟﻮﺩ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫‪ ،‬ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻔﺴﲑ ﺃﻭﻝ ﺑﻨﺎﺋﻬﺎ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ‬
‫ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ ‪ ،‬ﻗﺎﻟﻮﺍ ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﺴﻔﻚ‬
‫ﺍﻟﺪﻣﺎﺀ ﻭﳓﻦ ﻧﺴﺒﺢ ﲝﻤﺪﻙ ﻭﻧﻘﺪﺱ ﻟﻚ ‪ .‬ﻗﺎﻝ ﺇﱐ ﺃﻋﻠﻢ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ ( ﺍﻟﺒﻘﺮﺓ ‪٣٠‬‬
‫‪ .‬ﻓﺎﺳﺘﻐﻔﺮ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻗﻮﳍﻢ ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﻳﻄﻮﻓﻮﻥ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﺍﻟﺬﻱ ﺃﻗﺴﻢ‬

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 ‫ﺍﳊﻖ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ ) ﻭﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ( ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺟﻞ ﺷﺄﻧﻪ ﺑﺒﻨﺎﺀ ﺑﻴﺖ ﻟﻪ ﰲ‬
‫ﺍﻷﺭﺽ ﻋﻠﻰ ﲰﺖ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﰲ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﺠﻌﻠﻮﻩ ﻣﻦ ﺩﺭﺓ ﻭﺍﺣﺪﺓ ﳎﻮﻓﺔ ‪ ،‬ﻗﺎﻝ‬
‫ﺟﻞ ﺷﺄﻧﻪ ) ﺇﻥ ﺃﻭﻝ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ ﻟﻠﺬﻱ ﺑﺒﻜﺔ ﻣﺒﺎﺭﻛﺎﹰ ﻭﻫﺪﻯ ﻟﻠﻌﺎﳌﲔ ‪ .‬ﻓﻴﻪ‬
‫ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﺎ ‪ .‬ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻦ‬
‫ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ‪ .‬ﻭﻣﻦ ﻛﻔﺮ ﻓﺈﻥ ﺍﷲ ﻏﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ( ﺁﻝ ﻋﻤﺮﺍﻥ ‪. ٩٧‬‬
‫ﻭﻟﺬﻟﻚ ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺑﲎ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺃﻭﻝ ﻭﺿﻊ )ﺑﻨﺎﺀ( ﰲ ﺍﻷﺭﺽ ﻫﻮ ﺑﻴﺖ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺃﻭ ﺍﻟﻜﻌﺒﺔ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ‪.‬‬

‫ﻭﺍﻛﺘﺴﺒﺖ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺷﺮﻓﻬﺎ ﻭﺣﺮﻣﺘﻬﺎ ﻣﻦ ﻭﺟﻮﺩ ﺑﻴﺖ ﺍﷲ ﻓﻴﻬﺎ ‪ .‬ﻳﻘﺮﺭ ﺫﻟﻚ‬
‫ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺧﻄﺒﺘﻪ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ) ﺇﻥ‬
‫ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺣﺮﺍﻡ ﺣﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻓﻬﻮ ﺣﺮﺍﻡ ﲝﺮﻣﺔ‬
‫ﺍﷲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻣﺎ ﺃﺣﻞ ﻷﺣﺪ ﻓﻴﻪ ﺍﻟﻘﺘﻞ ﻏﲑﻱ ‪ ،‬ﻭﻻ ﳛﻞ ﻷﺣﺪ ﺑﻌﺪﻱ ﻓﻴﻪ‬
‫ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻭﻣﺎ ﺃﺣﻞ ﱄ ﻣﻨﻪ ﺇﻻ ﺳﺎﻋﺔ ﻣﻦ ‪‬ﺎﺭ ‪ ،‬ﻓﻬﻮ ﺣﺮﻣﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻻ ﻳﻌﻀﺪ ﺷﻮﻛﻪ ‪ ،‬ﻭﻻ ﳜﺘﻠﻰ ﺧﻼﻩ ‪ ،‬ﻭﻻ ﻳﻨﻔﺮ ﺻﻴﺪﻩ ‪ ،‬ﻭﻻ‬
‫ﻳﻠﺘﻘﻂ ﻟﻘﻄﺘﻪ ﺇﻻ ﳌﻌﺮﻑ ‪ ،‬ﺇﻻ ﺍﻹﺫﺧﺮ ( ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﻭﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﺮﻓﻨﺎ ﺃﻥ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻗﺪ ﺣﺮﻣﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺬ‬
‫ﺧﻠﻖ ﺟﻞ ﺟﻼﻟﻪ ﺍﻷﺭﺽ ‪ ،‬ﻓﻬﻲ ﺃﺭﺽ ﺣﺮﺍﻡ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ .‬ﻭﻣﻌﲎ ﺣﺮﻣﺘﻬﺎ‬
‫ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻠﻤﻘﻴﻢ ﻭﺍﻟﺴﺎﻛﻦ ‪‬ﺎ ﻣﻦ ﺷﺮﻭﻁ ﻭﺁﺩﺍﺏ ﻣﺒﺴﻮﻁ ﰲ ﻛﺘﺐ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ‪.‬‬

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 ‫‪ -٢‬ﺑﻨﺎﺀ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻭﺑﻌﺪ ﺑﻨﺎﺀ ﺍﳌﻼﺋﻜﺔ ﻟﻠﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ‪ ،‬ﻇﻠﺖ ﻛﺬﻟﻚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺭﺩ ﺃﻥ‬
‫ﻣﺪ‪‬ﺎ ﺃﻟﻔﻲ ﻋﺎﻡ ‪ ،‬ﰒ ﺍﻧﺪﺛﺮ ﻣﻮﺿﻊ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﺇﱃ ﺃﻥ ﺍﻫﺒﻂ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﳉﻨﺔ ﺇﱃ ﺃﺭﺽ ﺍﳍﻨﺪ ‪ ،‬ﻭﺯﻭﺟﻪ ﺃﻡ ﺍﻟﺒﺸﺮ ﺣﻮﺍﺀ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻭﻗﻴﻞ ﰲ ﻣﺪﻳﻨﺔ )ﺟﺪﺓ( ﻣﻮﺿﻊ ﻣﺪﻓﻨﻬﺎ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﺘﻘﻴﺎ ﰲ ﻣﺸﻌﺮ )ﻋﺮﻓﺔ( ‪ .‬ﻭﺃﻣﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺑﺒﻨﺎﺀ ﺍﻟﺒﻴﺖ ﻓﺒﻨﺎﻩ ﺑﺎﳊﺠﺎﺭﺓ ﺑﻌﺪ ﺃﻥ ﺩﻟﻪ ﻋﻠﻰ ﻣﻮﺿﻌﻪ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﲏ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪.‬ﻭﻃﺎﻑ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﺑﺎﻟﺒﻴﺖ ﺑﻌﺪ ﺑﻨﺎﺋﻪ ﻭﺣﺞ‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ) ﺑﺮ ﺣﺠﻚ ﻳﺎ ﺁﺩﻡ ﻗﺪ ﺣﺠﺠﻨﺎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﺒﻠﻚ ﺑﺄﻟﻔﻲ ﻋﺎﻡ ‪،‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﻛﻨﺘﻢ ﺗﻘﻮﻟﻮﻥ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻛﻨﺎ ﻧﻘﻮﻝ ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ ‪ ،‬ﻓﻘﺎﻝ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺰﻳﺪﻭﺍ ﻓﻴﻬﺎ ‪ :‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ‬
‫ﺑﺎﷲ ‪ .‬ﻓﺰﺍﺩﺕ ﺍﳌﻼﺋﻜﺔ ﺫﻟﻚ ( ﻓﻜﺎﻥ ﻳﻘﻮﳍﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻃﻮﺍﻓﻪ‬
‫ﺑﺎﻟﺒﻴﺖ ‪ ،‬ﻭﻳﻄﻮﻑ ﰲ ﺍﻟﻨﻬﺎﺭ ﺳﺒﻌﺔ ﺃﺳﺎﺑﻴﻊ ﻭﰲ ﺍﻟﻠﻴﻞ ﲬﺴﺔ ﺃﺳﺎﺑﻴﻊ ‪ .‬ﻭﻛﺎﻥ‬
‫ﻳﺪﻋﻮ ﻋﻨﺪ ﺧﺘﺎﻡ ﻃﻮﺍﻓﻪ ) ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺳﺮﻱ ﻭﻋﻼﻧﻴﱵ ﻓﺎﻗﺒﻞ ﻣﻌﺬﺭﰐ ‪،‬‬
‫ﻭﺗﻌﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻲ ﻭﻣﺎ ﻋﻨﺪﻱ ﻓﺎﻏﻔﺮ ﱄ ﺫﻧﻮﰊ ‪ ،‬ﻭﺗﻌﻠﻢ ﺣﺎﺟﱵ ﻓﺄﻋﻄﲏ ﺳﺆﱄ‬
‫‪ ،‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺇﳝﺎﻧﺎﹰ ﻳﺒﺎﺷﺮ ﻗﻠﱯ ﻭﻳﻘﻴﻨﺎ ﺻﺎﺩﻗﺎ ﺣﱴ ﺃﻋﻠﻢ ﺃﻥ ﻟﻦ ﻳﺼﻴﺒﲏ ﺇﻻ‬
‫ﻣﺎ ﻛﺘﺒﺖ ﱄ ‪ ،‬ﻭﺍﻟﺮﺿﻰ ﲟﺎ ﻗﻀﻴﺖ ﻋﻠﻲ (‪.‬‬

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 ‫‪-٣‬ﺑﻨﺎﺀ ﺷﻴﺚ ﺑﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻭﺑﻘﻲ ﻣﺒﲎ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺑﻨﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ‪‬ﺪﻡ ﻓﺒﻨﺎﻩ ﺍﺑﻨﻪ ﺷﻴﺚ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﳊﺠﺎﺭﺓ ﻭﺍﻟﻄﲔ ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻟﺒﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﺑﻘﻲ ﻛﺬﻟﻚ‬
‫ﺣﱴ ﺍﻧﺪﺛﺮ ﺍﻟﺒﻨﺎﺀ ﻭﺑﻘﻴﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺒﻴﺖ ﻏﲑ ﻇﺎﻫﺮﺓ ﺇﺛﺮ ﺍﻟﻄﻮﻓﺎﻥ ﺍﻟﺬﻱ ﺣﺪﺙ ﺯﻣﻦ‬
‫ﺳﻴﺪﻧﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫‪ -٣‬ﺑﻨﺎﺀ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻭﺑﻘﻲ ﻣﺒﲎ ﺑﻴﺖ ﺍﳊﺮﺍﻡ ﻣﻨﺪﺛﺮﺍﹰ ﺣﱴ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻣﻮﺿﻌﻪ ﺃﻛﻤﺔ ﲪﺮﺍﺀ ﻻ ﺗﻌﻠﻮﻫﺎ ﺍﻟﺴﻴﻮﻝ ‪ ،‬ﰒ ﺟﺎﺀ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻣﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﻊ ﺯﻭﺟﺔ ﻫﺎﺟﺮ ﻭﺍﺑﻨﻬﻤﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻭﻧﺰﻝ ‪‬ﻢ ﰲ ﻣﻮﺿﻊ ﺍﻟﻜﻌﺒﺔ ﰲ ) ﺍﳊﺠﺮ( ‪ ،‬ﻭﻣﻜﺚ ﻣﻌﻬﻢ ﻣﺪﺓ ‪ ،‬ﰒ ﺗﺮﻙ‬
‫ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﺭﺿﻴﻌﺎﹰ ﻣﻊ ﺃﻣﻪ ﻫﺎﺟﺮ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﰲ‬
‫ﻣﻮﺿﻊ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺗﺮﻙ ﻣﻌﻬﻢ ﺑﻌﺾ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ‪ ،‬ﻭﺃﺧﱪ ﺯﻭﺟﺔ ﻫﺎﺟﺮ ﺑﺮﺟﻮﻋﻪ ﻣﻦ‬
‫ﺣﻴﺚ ﺃﺗﻰ ﻭﺗﺮﻛﻬﻢ ﰲ ﻭﺍﺩﻱ ﻣﻜﺔ ﺍﻟﻘﺎﺣﻞ ‪ ،‬ﻭﺍﺳﺘﺨﱪﺗﻪ ﻫﻞ ﻫﺬﺍ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ؟‬
‫ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻓﺴﻠﻤﺖ ﺃﻣﺮﻫﺎ ﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻟﺖ ‪ :‬ﺇﺫﻥ ﻟﻦ ﻳﻀﻴﻌﻨﺎ ‪ .‬ﻭﺳﺎﻓﺮ ﺧﻠﻴﻞ‬
‫ﺗﻌﺎﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺗﺎﺭﻛﺎ ﺃﺳﺮﺗﻪ ﰲ ﻭﺍﺩﻱ ﻣﻜﺔ ﺍﻟﺬﻱ ﲰﻰ ﺑﺈﲰﻪ ) ﻭﺍﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ( ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﺪ ﺳﻔﺮﻩ ) ﺭﺑﻨﺎ ﺇﱐ ﺃﺳﻜﻨﺖ ﻣﻦ ﺫﺭﻳﱵ ﺑﻮﺍﺩ ﻏﲑ ﺫﻱ ﺯﺭﻉ ﻋﻨﺪ ﺑﻴﺘﻚ‬
‫ﺍﶈﺮﻡ ﺭﺑﻨﺎ ﻟﻴﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻓﺄﺟﻌﻞ ﺃﻓﺌﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ‪‬ﻮﻱ ﺇﻟﻴﻬﻢ ﻭﺍﺭﺯﻗﻬﻢ ﻣﻦ‬
‫ﺍﻟﺜﻤﺮﺍﺕ ﻟﻌﻠﻬﻢ ﻳﺸﻜﺮﻭﻥ ( ﺇﺑﺮﺍﻫﻴﻢ ‪ . ٣٧‬ﻭﻣﻦ ﻧﺺ ﺍﻵﻳﺔ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺧﻠﻴﻞ‬
‫ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺪ ﺃﻃﻠﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﺒﻴﺖ ﻗﺒﻞ ﺃﻥ‬

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 ‫ﻳﻘﻮﻡ ﺑﺒﻨﺎﺋﻪ ﻣﻊ ﺇﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﻓﻴﻤﺎ ﺑﻌﺪ ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺮﻭﺍﺓ ﺑﺄﻥ ﻣﻮﺿﻊ ﺍﻟﺒﻴﺖ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻔﺘﺮﺓ ﻛﺎﻥ ﺃﻛﻤﺔ ﺃﻭ ﺭﺟﺒﺔ ﲪﺮﺍﺀ ‪.‬‬

‫ﻭﺑﻌﺪ ﻧﻔﺎﺫ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻭﺷﺢ ﻟﺒﻨﻬﺎ ﻭﻋﻄﺸﺖ ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﻋﻄﺶ ﺭﺿﻴﻌﻬﺎ ﺇﲰﺎﻋﻴﻞ ‪،‬‬
‫ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺗﺴﻌﻰ ﺑﲔ ﺗﻠﱵ ﺍﻟﺼﻔﺎﺀ ﻭﺍﳌﺮﻭﺓ ﺍ‪‬ﺎﻭﺭﺓ ﳌﻮﺿﻊ ﺍﻟﺒﻴﺖ‬
‫ﺍﻟﺸﺮﻳﻒ ﻋﻠﻬﺎ ﺗﺮﻯ ﺃﺣﺪﺍ ﺃﻭ ﺗﺮﻯ ﻣﻮﺿﻌﺎ ﳌﺎﺀ ‪ ،‬ﻭﺗﻜﺮﺭ ﺳﻌﻴﻬﺎ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‬
‫ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ‪ ،‬ﻭﻫﻲ ﺷﻌﲑﺓ ﺍﻟﺴﻌﻲ ﰲ ﺷﺮﻳﻌﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ‪ .‬ﻭﰲ ﺁﺧﺮ ﺷﻮﻁ ﳍﺎ ﺭﺃﺕ ﺍﳌﺎﺀ ﻋﻨﺪ ﺃﺭﺟﻞ ﺭﺿﻴﻌﻬﺎ ﺇﲰﺎﻋﻴﻞ ﻓﻬﺮﻭﻟﺖ ﺇﻟﻴﻪ‬
‫ﻭﺳﻘﺘﻪ ﻭﺷﺮﺑﺖ ﻓﺪﺭ ﻟﺒﻨﻬﺎ ﻓﺄﺭﺿﻌﺘﻪ ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﺮﻓﻨﺎ ﺃﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﻰ ﺇﱃ ﻣﻮﺿﻊ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺮﺿﻴﻊ‬
‫ﻭﺭﻛﺾ ﺑﺮﺟﻠﻪ ﻓﻨﺒﻊ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎﺀ ﺯﻣﺰﻡ ‪ ،‬ﻓﺄﺧﺬﺕ ﺍﻟﺴﻴﺪﺓ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ ﲢﻮﻁ ﻣﺎﺀ ﺯﻣﺰﻡ ﺑﺎﻟﺘﺮﺍﺏ ﻭﻫﻲ ﺗﻘﻮﻝ )ﺯﻣﻲ ﺯﻣﻲ( ﻓﺴﻤﻴﺖ ﺯﻣﺰﻡ ‪.‬‬

‫ﻭﺍﺳﺘﺠﺎﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﺩﻋﺎﺀ ﺧﻠﻴﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﻗﺎﻝ )‬
‫ﻓﺄﺟﻌﻞ ﺃﻓﺌﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ‪‬ﻮﻱ ﺇﻟﻴﻬﻢ ﻭﺍﺭﺯﻗﻬﻢ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻟﻌﻠﻬﻢ ﻳﺸﻜﺮﻭﻥ (‬
‫ﻓﺠﺎﺀﺕ ﻗﺒﺎﺋﻞ ﻣﻦ ﺟﺮﻫﻢ ﻭﺍﻟﻌﻤﺎﻟﻴﻖ ﺍﻟﻴﻤﻨﻴﺔ ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺖ ﺍﻟﺴﻴﺪﺓ ﻫﺎﺟﺮ ﰲ ﺍﻟﺴﻜﻦ‬
‫ﻣﻌﻬﺎ ﲜﻮﺍﺭ ﻫﺬﺍ ﺍﳌﺎﺀ ﺍﳌﺒﺎﺭﻙ ‪ ،‬ﻓﺄﺫﻧﺖ ﳍﻢ ‪ ،‬ﻓﺴﻜﻨﻮﺍ ﰲ ﺷﻌﺎﺏ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﻭﻝ ﺳﻜﲎ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﲜﻮﺍﺭ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ .‬ﻭﺃﻧﺒﺖ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺍﻟﻌﺸﺐ ﰲ ﻭﺍﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﺟﺮﻫﻢ ﺗﺮﻋﻰ ﻣﻮﺍﺷﻴﻬﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﺍﺩﻱ ﺍﳌﺒﺎﺭﻙ ‪.‬‬

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 ‫ﰒ ﺷﺐ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻛﻨﻒ ﺃﻣﻪ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﰒ ﻣﺎ‬
‫ﻟﺒﺜﺖ ﺃﻣﻪ ﺍﻟﺴﻴﺪﺓ ﻫﺎﺟﺮ ﺃﻥ ﺗﻮﻓﻴﺖ ﻓﺪﻓﻨﻬﺎ ﺇﺑﻨﻬﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﻣﻮﺿﻊ‬
‫)ﺍﳊﺠﺮ( ﺃﻱ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪.‬‬

‫ﻭﺗﺰﻭﺝ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺈﻣﺮﺃﻩ ﻣﻦ ﺟﺮﻫﻢ ﻭﺭﺩ ﺑﺄﻥ ﺇﲰﻬﺎ‬
‫ﻋﻤﺎﺭﺓ ﺑﻨﺖ ﺳﻌﻴﺪ ﺑﻦ ﺃﺳﺎﻣﺔ ‪ ،‬ﻭﺃﻗﺒﻞ ﺧﻠﻴﻞ ﺍﷲ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﻣﻜﺔ ﻓﺴﺄﻝ ﻋﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﻓﺄﺧﱪﺗﻪ ﺯﻭﺟﺘﻪ ﺑﺄﻧﻪ ﰲ ﺍﻟﺼﻴﺪ ‪ ،‬ﻭﱂ ﺗﻠﻦ ﻟﻪ ﺍﻟﻜﻼﻡ ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ‪ :‬ﺃﻗﺮﻧﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻗﻮﱄ ﻟﻪ ﻗﺪ ﺟﺎﺀ ﺑﻌﺪﻙ ﺷﻴﺦ ﻭﻳﻘﻮﻝ ﻟﻚ ‪ :‬ﻏﲑ ﻋﺘﺒﺔ ﺑﻴﺘﻚ ﻓﺈﱐ ﱂ ﺃﺭﺿﻬﺎ ‪.‬‬
‫ﻭﺳﺎﻓﺮ ‪ .‬ﻓﺠﺎﺀ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﺍﻟﺼﻴﺪ ﻭﻋﻠﻢ ﺃﻣﺮ ﺃﺑﻴﻪ ﻓﻔﺎﺭﻕ ﺯﻭﺟﺘﻪ ‪ ،‬ﻭﺗﺰﻭﺝ ﺑﺈﻣﺮﺃﺓ‬
‫ﺃﺧﺮﻯ ﻫﻲ ﺍﻟﺴﻴﺪﺓ ﺑﻨﺖ ﻣﻀﺎﺽ ﺑﻦ ﻋﻤﺮ ﺍﳉﺮﳘﻲ ‪.‬‬

‫ﻭﺃﻗﺒﻞ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬
‫ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻭﺳﺄﻝ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺄﺧﱪﺗﻪ ﺯﻭﺟﺘﻪ ﺍﻟﺴﻴﺪﺓ‬
‫ﺑﺄﻧﻪ ﰲ ﺍﻟﺼﻴﺪ ‪ ،‬ﻭﺃﻛﺮﻣﺖ ﻭﻓﺎﺩﺗﻪ ﻭﻏﺴﻠﺖ ﺭﺃﺳﻪ ﺑﺎﳌﺎﺀ ﻭﻗﺪﻣﺖ ﻟﻪ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‬
‫‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﻣﺎ ﻃﻌﺎﻣﻜﻢ ؟ ﻗﺎﻟﺖ ‪ :‬ﺍﻟﻠﺤﻢ ﻭﺍﳌﺎﺀ ‪ .‬ﻓﻘﺎﻝ ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻟﻜﻢ ﰲ ﺍﻟﻠﺤﻢ‬
‫ﻭﺍﳌﺎﺀ ‪ .‬ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) ﻟﻮ ﻭﺟﺪ ﻋﻨﺪﻫﺎ ﻳﻮﻣﺌﺬ ﺣﺒﺎﹰ‬
‫ﻟﺪﻋﺎ ﳍﻢ ﺑﺎﻟﱪﻛﺔ ﻓﻴﻪ ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻜﻮﻥ ﺃﺭﺿﺎﹰ ﺫﺍﺕ ﺯﺭﻉ ( ‪ .‬ﻭﻋﻨﺪ ﺳﻔﺮﻩ ﻗﺎﻝ‬
‫ﻟﺰﻭﺟﺔ ﺇﲰﺎﻋﻴﻞ ‪ :‬ﺃﻗﺮﺋﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﻮﱄ ﻟﻪ ‪ :‬ﻗﺪ ﺟﺎﺀ ﺑﻌﺪﻙ ﺷﻴﺦ ﻓﻘﺎﻝ ‪ :‬ﺇﱐ‬
‫ﻭﺟﺪﺕ ﻋﺘﺒﺔ ﺑﻴﺘﻚ ﺻﺎﳊﺔ ﻓﺎﻗﺮﺭﻫﺎ ‪ .‬ﻓﻠﻤﺎ ﻋﺎﺩ ﺇﲰﺎﻋﻴﻞ ﺃﺧﱪﺗﻪ ﺑﺬﻟﻚ ‪ ،‬ﻭﺫﺭﻳﺘﻪ‬
‫ﻣﻨﻬﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

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 ‫ﻭﺃﻗﺒﻞ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ﻟﻠﻤﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻓﻮﺟﺪ ﺇﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﲜﻮﺍﺭ ﺯﻣﺰﻡ ﻳﱪﻱ ﻧﺒﻼﹰ ‪ ،‬ﻭﺃﺧﱪ ﺇﺑﻨﻪ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﺒﻨﺎﺀ ﺑﻴﺘﻪ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻓﺎﻣﺘﺜﻞ ﺇﲰﺎﻋﻴﻞ ﻟﻸﻣﺮ ﻭﺑﲎ ﻣﻊ ﺃﺑﻴﻪ‬
‫ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻳﻘﻮﻝ ﺍﳊﻖ ﺟﻞ ﺷﺄﻧﻪ )‬
‫ﻭﺇﺫ ﻳﺮﻓﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﺒﻴﺖ ﻭﺇﲰﺎﻋﻴﻞ ﺭﺑﻨﺎ ﺗﻘﺒﻞ ﻣﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺴﻤﻴﻊ‬
‫ﺍﻟﻌﻠﻴﻢ ‪ ،‬ﺭﺑﻨﺎ ﻭﺍﺟﻌﻠﻨﺎ ﻣﺴﻠﻤﲔ ﻟﻚ ﻭﻣﻦ ﺫﺭﻳﺘﻨﺎ ﺃﻣﺔ ﻣﺴﻠﻤﺔ ﻟﻚ ﻭﺃﺭﻧﺎ ﻣﻨﺎﺳﻜﻨﺎ‬
‫ﻭﺗﺐ ﻋﻠﻴﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ ‪ .‬ﺭﺑﻨﺎ ﻭﺍﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ‬
‫ﺁﻳﺎﺗﻚ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﻳﺰﻛﻴﻬﻢ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ( ﺍﻟﺒﻘﺮﺓ‬
‫‪ . ١٢٩-١٢٧‬ﻭﻋﻨﺪ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﺒﻨﺎﺀ ﺟﺎﺀﺕ ﺳﺤﺎﺑﺔ ﺣﺪﺩﺕ ﻣﻮﺿﻊ ﺍﻟﺒﻴﺖ ‪،‬‬
‫ﻭﺭﻭﺍﻳﺔ ﺗﺬﻛﺮ ﺑﻮﺟﻮﺩ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳛﺪﺩ ﻣﻮﺿﻊ ﺍﻟﺒﻴﺖ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) ﻭﺇﺫ‬
‫ﺑﻮﺃﻧﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﺃﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎﹰ ﻭﻃﻬﺮ ﺑﻴﱵ ﻟﻠﻄﺎﺋﻔﲔ ﻭﺍﻟﻘﺎﺋﻤﲔ‬
‫ﻭﺍﻟﺮﻛﻊ ﺍﻟﺴﺠﻮﺩ ( ﺍﳊﺞ ‪. ٢٦‬‬

‫ﻭﺃﺧﺬ ﺍﷲ ﻳﺒﲏ ﻭﺇﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﻳﻘﺮﺏ ﻟﻪ ﺍﻷﺣﺠﺎﺭ ‪ ،‬ﺣﱴ ﻗﺮﺏ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﻣﻮﺿﻊ‬
‫ﺍﳊﺠﺮ ﺍﻷﺳﻌﺪ )ﺍﻷﲰﺮ( ‪،‬ﺟﺎﺀﻩ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﳊﺠﺮ )ﺍﻷﺳﻌﺪ( ﻭﻫﻮ ﺣﺠﺮ‬
‫ﻣﻦ ﺍﳉﻨﺔ ‪ ،‬ﻭﻫﻮ ﳝﲔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﺒﻴﺎﺽ ‪ ،‬ﻓﺎﺳﻮﺩ‪ ‬ﻣﻦ‬
‫ﺧﻄﺎﻳﺎ ﺑﲏ ﺁﺩﻡ ﻓﺴﻤﻲ ﺑﺎﳊﺠﺮ ﺍﻷﺳﻮﺩ ‪ .‬ﻭﺃﻛﻤﻞ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ﺣﱴ‬
‫ﺍﺭﺗﻔﻊ ﻗﺪﺭ ﻗﺎﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺟﺎﺀ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲝﺠﺮ ﺍﳌﻘﺎﻡ ‪ ،‬ﻓﺼﻌﺪ ﻋﻠﻴﻪ ﺧﻠﻴﻞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻳﺪﻭﺭ ﺑﻪ ﺣﻴﺜﻤﺎ ﺩﺍﺭ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﺣﱴ ﺃﻛﻤﻞ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ﺍﻟﻌﻈﻴﻢ ‪،‬‬
‫ﻭﻛﺎﻥ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ﺭﺿﻤﺎ ‪ ،‬ﺃﻱ ﺑﺪﻭﻥ ﻣﻮﻧﻪ ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﺑﻮﺍﺑﺔ ﺑﺪﻭﻥ ﺑﺎﺏ ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻟﻪ ﺳﻘﻒ ‪ ،‬ﻭﻛﺎﻥ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺒﻨﺎﺀ ﻛﻤﺎ ﻭﺭﺩ ﺛﻼﺛﻮﻥ ﺫﺭﺍﻋﺎﹰ ﺣﻮﺍﱄ ‪١٥‬ﻡ ‪ ،‬ﻭﺣﺪﻭﺩﻩ‬
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 ‫ﺣﺪﻭﺩ ﺍﳌﺒﲎ ﺍﳊﺎﱄ ‪ ،‬ﻣﻊ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .‬ﻭﺿﻠﻌﻬﺎ ﺍﻟﺸﻤﺎﱄ ﺍﻟﺸﺮﻗﻲ‬
‫ﻭﺗﺮﻯ ﺍﻟﺸﻜﻞ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ‪ ،‬ﻭﳍﺎ ﺭﻛﻨﺎﻥ ﻓﻘﻂ ‪ :‬ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﻭﺭﻛﻦ ﺍﳊﺠﺮ‬
‫ﺍﻷﺳﻮﺩ ‪ .‬ﻭﺑﻨﺎﺀ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻠﻜﻌﺒﺔ ﺍﳌﻌﻈﻤﺔ ﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺮﺍﺑﻊ ‪.‬‬

‫ﻭﺑﻌﺪ ﺃﻥ ﺃﰎ ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ﺍﻟﻌﻈﻴﻢ ‪،‬‬
‫ﻭﺿﻌﺎ ﺣﺠﺮ ﺍﳌﻘﺎﻡ ﲜﻮﺍﺭ ﻣﺪﺧﻠﻪ ﻣﻠﺘﺼﻘﺎ ﲜﺪﺍﺭ ﺍﻟﻜﻌﺒﺔ ‪ .‬ﻭﻗﺎﻣﺎ ﺑﺘﻄﻬﲑ ﺍﻟﺒﻴﺖ ﺃﻱ‬
‫ﻏﺴﻠﻪ ﺍﻣﺘﺜﺎﻻﹰ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﺳﻨﺔ ﻏﺴﻞ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺴﻨﻮﻳﺔ ﺍﻟﱵ ﺃﺣﻴﺎﻫﺎ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻐﺴﻠﻪ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪،‬‬
‫ﻭﻃﺎﻓﺎ ﺑﺎﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ﻭﺻﻠﻴﺎ ﺧﻠﻒ ﺍﳌﻘﺎﻡ ‪ ،‬ﻭﻫﻲ ﺳﻨﺔ ﺍﻟﻄﻮﺍﻑ ﺍﻟﱵ ﺃﻗﺮﺕ ﰲ ﺷﺮﻳﻌﺔ‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﰲ ﻗﻮﻟﻪ ﻟﻪ ﻭﻷﻣﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﻗﺎﻝ ﺟﻞ ﺷﺄﻧﻪ )‬
‫ﻭﺇﺫ ﺟﻌﻠﻨﺎ ﺍﻟﺒﻴﺖ ﻣﺜﺎﺑﺔ ﻟﻠﻨﺎﺱ ﻭﺁﻣﻨﺎ ﻭﺍﲣﺬﻭﺍ ﻣﻦ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻠﻰ ‪ .‬ﻭﻋﻬﺪﻧﺎ‬
‫ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﺃﻥ ﻃﻬﺮﺍ ﺑﻴﱵ ﻟﻠﻄﺎﺋﻔﲔ ﻭﺍﻟﻌﺎﻛﻔﲔ ﻭﺍﻟﺮﻛﻊ ﺍﻟﺴﺠﻮﺩ (‬
‫ﺍﻟﺒﻘﺮﺓ ‪. ١٢٥‬‬

‫ﰒ ﺃﻣﺮ ﺍﳊﻖ ﺟﻞ ﺷﺄﻧﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻷﺫﺍﻥ ﺑﺎﳊﺞ ) ﻭﺃﺫﻥ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﳊﺞ ﻳﺄﺗﻮﻙ ﺭﺟﺎﻻ ﻭﻋﻠﻰ ﻛﻞ ﺿﺎﻣﺮ ﻳﺄﺗﲔ ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ ( ﻓﺄﺫﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﳊﺞ ‪ ،‬ﻭﺩﻋﺎ ) ﺭﺑﻨﺎ ﻭﺍﺟﻌﻠﻨﺎ ﻣﺴﻠﻤﲔ ﻟﻚ ﻭﻣﻦ ﺫﺭﻳﺘﻨﺎ‬
‫ﺃﻣﺔ ﻣﺴﻠﻤﺔ ﻟﻚ ﻭﺃﺭﻧﺎ ﻣﻨﺎﺳﻜﻨﺎ ﻭﺗﺐ ﻋﻠﻴﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ ( ﺍﻟﺒﻘﺮﺓ‬
‫‪ . ١٢٨‬ﻓﺠﺎﺀ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺭﻯ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻨﺎﺳﻚ‬
‫ﺍﳊﺞ ‪ ،‬ﺃﻱ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﺘﻢ ﻓﻴﻬﺎ ﺭﻛﻦ ﺍﳊﺞ ‪ ،‬ﻭﻫﻲ ) ﻋﺮﻓﺎﺕ ﻭﻣﲎ ﻭﺍﳌﺰﺩﻟﻔﺔ‬

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 ‫ﻭﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺴﻌﻲ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ( ‪ ،‬ﻭﻫﻲ ﺍﳌﻨﺎﺳﻚ ﺍﻟﱵ‬
‫ﺃﻗﺮﺕ ﰲ ﺷﺮﻳﻌﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻮ ﺭﻛﻦ ﺍﳊﺞ ‪.‬‬

‫ﻭﰲ ﺣﺞ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺃﻯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺭﺅﻳﺎ ﻣﻨﺎﻣﻴﻪ ﻋﻦ ﺫﺑﺢ ﻭﻟﺪﻩ‬
‫ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )ﻓﹶﻠﹶﻤ‪ّ‬ﺎ ﺑ‪‬ﻠﹶﻎﹶ ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﺍﻟﺴ‪ّ‬ﻌ‪‬ﻲ‪ ‬ﻗﺎﻝﹶ ﻳﺎ ﺑ‪‬ﻨ‪‬ﻲ‪ ّ‬ﺇﹺﻧﹺّﻲ ﺃﹶﺭﻯ‬
‫ﻓ‪‬ﻲ ﺍﻟﹾﻤ‪‬ﻨﺎﻡﹺ ﺃﹶﻧﹺّﻲ ﺃﹶﺫﹾ‪‬ﺑﺤ‪‬ﻚ‪ ‬ﻓﹶﺎﻧ‪‬ﻈﹸﺮ‪ ‬ﻣﺎ ﺫﺍ ﺗ‪‬ﺮﻯ ﻗﺎﻝﹶ ﻳﺎ ﺃﹶﺑ‪‬ﺖ‪ ‬ﺍﻓﹾﻌ‪‬ﻞﹾ ﻣﺎ ﺗ‪‬ﺆ‪‬ﻣ‪‬ﺮ‪ ‬ﺳ‪‬ﺘ‪‬ﺠﹺﺪ‪‬ﻧﹺﻲ ﺇﹺﻥﹾ‬
‫ﺷﺎﺀَ ﺍﻟﻠﹶّﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺼ‪ّ‬ﺎﺑﹺﺮﹺﻳﻦ‪ . ‬ﻓﹶﻠﹶﻤ‪ّ‬ﺎ ﺃﹶﺳ‪‬ﻠﹶﻤﺎ ﻭ‪‬ﺗ‪‬ﻠﹶّﻪ‪ ‬ﻟ‪‬ﻠﹾﺠ‪‬ﺒﹺﲔﹺ ‪ .‬ﻭ‪‬ﻧﺎﺩ‪‬ﻳ‪‬ﻨﺎﻩ‪ ‬ﺃﹶﻥﹾ ﻳﺎ ﺇﹺﺑ‪‬ﺮﺍﻫ‪‬ﻴﻢ‪. ‬‬
‫ﻗﹶﺪ‪ ‬ﺻ‪‬ﺪ‪ّ‬ﻗﹾﺖ‪ ‬ﺍﻟﺮ‪ّ‬ﺅ‪‬ﻳﺎ ﺇﹺﻧ‪ّ‬ﺎ ﻛﹶﺬﻟ‪‬ﻚ‪ ‬ﻧ‪‬ﺠ‪‬ﺰﹺﻱ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺴِﻨﹺﲔ‪ . ‬ﺇﹺﻥﹶّ ﻫﺬﺍ ﻟﹶﻬ‪‬ﻮ‪ ‬ﺍﻟﹾﺒ‪‬ﻼﺀُ ﺍﻟﹾﻤ‪‬ﺒﹺﲔ‪. ‬‬
‫ﻭﻓﹶﺪ‪‬ﻳ‪‬ﻨﺎﻩ‪ ‬ﺑﹺﺬ‪‬ﺑ‪‬ﺢﹴ ﻋ‪‬ﻈ‪‬ﻴﻢﹴ ‪ .‬ﻭ‪‬ﺗ‪‬ﺮ‪‬ﻛﹾﻨﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺂﺧ‪‬ﺮﹺﻳﻦ‪ . ‬ﺳ‪‬ﻼﻡ‪ ‬ﻋ‪‬ﻠﻰ ﺇﹺﺑ‪‬ﺮﺍﻫ‪‬ﻴﻢ‪ . ‬ﻛﹶﺬﻟ‪‬ﻚ‪‬‬
‫ﻧ‪‬ﺠ‪‬ﺰﹺﻱ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺴِﻨﹺﲔ‪ . ‬ﺇﹺﻧ‪ّ‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺒﺎﺩ‪‬ﻧ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪( . ‬ﺍﻟﺼﺎﻓﺎﺕ ‪ . ١١١-١٠٢‬ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﰲ ﻣﺸﻌﺮ )ﻣﲎ( ‪ ،‬ﻭﻗﺒﻞ ﻗﻀﻴﺔ ﺍﻟﺬﺑﺢ ﻋﺮﺽ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﰲ‬
‫ﻣﺸﻌﺮ ﻣﲎ ﻟﺴﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻟﲑﺟﻊ ﻋﻦ ﺫﺑﺢ ﺍﺑﻨﻪ ‪ ،‬ﻓﻜﺎﻥ ﻳﺮﻣﻴﻪ ﺑﺎﳊﺼﻰ ‪ ،‬ﻭﻫﻲ‬
‫ﻣﻮﺍﺿﻊ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻌﺮﻭﻓﺔ ﲜﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻭﺍﳉﻤﺮﺓ ﺍﻟﻮﺳﻄﻰ ﻭﺍﳉﻤﺮﺓ ﺍﻟﺼﻐﺮﻯ ‪.‬‬

‫ﻭﺃﰎ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ﻭﺗﻄﲑﻩ‬ ‫‪.١‬‬

‫ﻟﻠﻄﺎﺋﻔﲔ ﻭﺍﻟﻌﺎﻛﻔﲔ ﻭﺍﻟﺮﻛﻊ ﺍﻟﺴﺠﻮﺩ ‪،‬ﻭﺑﲔ ﻟﻠﻨﺎﺱ ﺍﻟﺼﻼﺓ ﻭﻣﻨﺎﺳﻚ ﺍﳊﺞ‬

‫ﻭﺩﻋﺎ ﻷﻫﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﻋﻠﻢ ﺍﺑﻨﻪ‬
‫ﺇﲰﺎﻋﻴﻞ ﻛﻞ ﺗﻠﻚ ﺍﳌﺸﺎﻋﺮ ﻭﻣﺎﺭﺳﻬﺎ ﻣﻌﻪ ﻭﻣﻊ ﻣﻦ ﻳﺴﻜﻨﻮﻥ ﺣﻮﻝ ﻣﻜﺔ ﻣﻦ‬
‫ﺟﺮﻫﻢ ﻭﺍﻟﻌﻤﺎﻟﻴﻖ ﳑﻦ ﺁﻣﻨﻮﺍ ﺑﺎﳊﻨﻴﻔﻴﺔ ﺩﻳﻦ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﲰﺎﻫﻢ ﺍﳋﻠﻴﻞ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﳌﺴﻠﻤﲔ ‪ ،‬ﻓﻜﺎﻥ ﺳﻜﺎﻥ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﻦ ﻗﺒﻴﻠﺔ‬
‫ﺟﺮﻫﻢ ﻭﺍﻟﻌﻤﺎﻟﻴﻖ ﻣﺴﻠﻤﻮﻥ ﻣﻨﺬ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻳﻘﻮﻝ ﺍﳊﻖ ﺟﻞ ﺷﺄﻧﻪ ﳐﺎﻃﺒﺎﹰ‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺃﻣﺘﻪ ﰲ ﺁﺧﺮ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﳊﺞ ‪) ٧٨‬ﻭ‪‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﺍ ﻓ‪‬ﻲ ﺍﻟﻠﱠﻪ‪ ‬ﺣ‪‬ﻖ‪‬‬

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 ‫ﺟﹺﻬ‪‬ﺎﺩ‪‬ﻩ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﺟ‪‬ﺘ‪‬ﺒ‪‬ﺎﻛﹸﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﺟ‪‬ﻌ‪‬ﻞﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦﹺ ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺝﹴ ﻣ‪‬ﻠﱠﺔﹶ ﺃﹶﺑﹺﻴﻜﹸﻢ‪‬‬
‫ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺳ‪‬ﻤ‪‬ﺎﻛﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠ‪‬ﻤ‪‬ﲔ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻞﹸ ﻭ‪‬ﻓ‪‬ﻲ ﻫ‪‬ﺬﹶﺍ ﻟ‪‬ﻴ‪‬ﻜﹸﻮﻥﹶ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹸ ﺷ‪‬ﻬﹺﻴﺪ‪‬ﺍ‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﺷ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱﹺ ﻓﹶﺄﹶﻗ‪‬ﻴﻤ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼﺓﹶ ﻭ‪‬ﺁﺗ‪‬ﻮﺍ ﺍﻟﺰ‪‬ﻛﹶﺎﺓﹶ‬
‫(‬ ‫ﻭ‪‬ﺍﻋ‪‬ﺘ‪‬ﺼ‪‬ﻤ‪‬ﻮﺍ ﺑﹺﺎﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﻮ‪‬ﻻﻛﹸﻢ‪ ‬ﻓﹶﻨﹺﻌ‪‬ﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﻟﹶﻰ ﻭ‪‬ﻧﹺﻌ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺼ‪‬ﲑ‪‬‬

‫ﰒ ﻏﺎﺩﺭ ﺧﻠﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺇﱃ‬
‫ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻣﻜﺚ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺇﱃ ﺃﻥ‬
‫ﺗﻮﰲ ‪‬ﺎ ‪ ،‬ﻭﺩﻓﻨﻪ ﺑﻨﻮﻩ ﲜﻮﺍﺭ ﺃﻣﻪ ﺍﻟﺴﻴﺪﺓ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ‬
‫ﺍﳊﺠﺮ ‪.‬‬

‫ﻭﺍﺳﺘﻤﺮ ﺃﻫﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﻦ ﺍﻟﻌﻤﺎﻟﻴﻖ ﻭﺟﺮﻫﻢ ‪ ،‬ﻭﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬

‫ﺩﻳﻦ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺣﱴ ﺍﺳﺘﺨﻔﻮﺍ ﺑﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺮﻣﺔ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ‬
‫ﻭﻃﻔﻮﺍ ﻭﺑﻐﻮﺍ ‪ .‬ﻓﺴﻠﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ )ﺧﺰﺍﻋﺔ( ‪ ،‬ﻓﺄﺟﻠﻮﻫﻢ ﻋﻦ ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻭﺻﺎﺭ ﺣﻜﻢ ﻣﻜﺔ ﳍﻢ ‪ ،‬ﻭﺗﻮﻟﻮﺍ ﺭﻋﺎﻳﺔ ﺑﻴﺖ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﻨﻮﺍ‬
‫ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﺳﻮﺭﺍ ﻟﻴﺤﻔﻆ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺴﻴﻮﻝ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻫﺠﻢ ﺳﻴﻞ‬
‫ﻋﻠﻰ ﻣﻜﺔ ﲰﻲ ﺳﻴﻞ )ﻓﺎﺭﻩ( ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﻝ ﺑﻨﺎﺀ ﻟﻠﻤﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻳﺒﻌﺪ‬
‫ﺍﻟﺴﻮﺭ ﻋﻦ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﺣﻮﺍﱄ ‪٢٥‬ﻡ ‪ ،‬ﻭﻫﻮ ﺻﺤﻦ ﺍﳌﻄﺎﻑ ‪.‬‬

‫ﻭﺃﺣﺪﺛﺖ ﺧﺰﺍﻋﺔ ﺩﺍﺧﻞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ )ﺟﺐ ﺍﻟﻜﻌﺒﺔ( ﻭﻫﻲ ﺣﻔﺮﺓ ﺃﻋﺪﺕ‬
‫ﳊﻔﻆ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ‪‬ﺪﻱ ﻟﻠﻜﻌﺒﺔ ‪ ،‬ﻭﻧﺼﺐ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﺍﳋﺰﺍﻋﻲ ﺻﻨﻢ‬
‫)ﻫ‪‬ﺒﻞ( ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﺃﺣﻀﺮﻩ ﻣﻦ ﺍﻟﺸﺎﻡ ‪ ،‬ﻓﻐﲑﺕ ﺧﺰﺍﻋﺔ ﺩﻳﻦ‬
‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻭﺃﺣﺪﺛﺖ ﻭﺑﺪﻟﺖ ﻓﻴﻪ ‪ ،‬ﻓﺄﺟﻼﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺣﻜﻢ ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ﻭﺧﺪﻣﺔ ﺑﻴﺘﻪ ﺍﻟﻌﻈﻴﻢ ‪.‬‬

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 ‫‪ -٤‬ﺑﻨﺎﺀ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﰒ ﺧﻠﻒ ﺣﻜﻢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﻦ ﺧﺰﺍﻋﺔ ﺇﱃ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳉﺪ‬
‫ﺍﳋﺎﻣﺲ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﺍﻟﺬﻱ ﺑﲎ ﺍﻟﻜﻌﺒﺔ ﺍﳌﻌﻈﻤﺔ‬
‫ﺑﻨﺎﺀ ﺣﺴﻨﺎ ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﺳﻘﻒ ﻣﻦ ﺷﺠﺮ ﺍﻟﺪﻭﻡ ﻭﺟﺮﻳﺪ ﺍﻟﻨﺨﻞ ‪ ،‬ﻭﻗﺼﻲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ ﻗﻮﻣﻪ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺒﻨﺎﺀ ﲜﻮﺍﺭ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ‬
‫ﻗﺒﻞ ﻗﺼﻲ ﻳﺴﻜﻨﻮﻥ ﰲ ﺑﻄﺎﺡ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻭﻟﻴﺲ ﰲ ﻭﺍﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻭﻧﻈﻢ‬
‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻭﺃﺣﺪﺙ )ﺣﺠﺎﺑﺔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ( ﺃﻱ ﺧﺪﻣﺘﻪ ‪) ،‬ﻭﺍﻟﺮﻓﺎﺩﺓ‬
‫ﻭﺍﻟﺴﻘﺎﻳﺔ( ﺃﻱ ﺿﻴﺎﻓﺔ ﺍﳊﺠﺎﺝ ﻭﺗﻮﻓﲑ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﳍﻢ ‪) ،‬ﻭﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ(‬
‫ﻭﻫﻮ ﻣﻜﺎﻥ ﻓﺼﻞ ﺍﳋﺼﻮﻣﺎﺕ ﻭﺇﺭﺟﺎﻉ ﺍﳊﻘﻮﻕ ﻷﺻﺤﺎ‪‬ﺎ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬
‫ﻭﻣﻦ ﻳﻔﺪ ﺇﻟﻴﻬﺎ ‪) ،‬ﻭﺍﻟﻠﻮﺍﺀ ﻭﺍﻟﻘﻴﺎﺩﺓ( ‪ ،‬ﻭﻫﻮ ﺗﺪﺑﲑ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪.‬‬
‫ﻓﻬﻮ ﺃﻭﻝ ﻣﻦ ﻧﻈﻢ ﺃﻣﻮﺭ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ ‪ ،‬ﳑﺎ ﺟﻌﻞ ﳍﺎ ﺷﺄﻥ‬
‫ﳏﺘﺮﻡ ﻭﻣﻬﺎﺏ ﺑﲔ ﻗﺒﺎﺋﻞ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪ .‬ﻭﺃﻃﻠﻖ ﻋﻠﻰ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻟﻘﺐ‬
‫)ﳎﻤﻊ( ﻷﻧﻪ ﲨﻊ ﺑﲔ ﺍﻟﻌﺸﺎﺋﺮ ﺍﻟﻌﺮﺑﻴﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻭﲨﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻷﺧﻼﻕ‬
‫ﺍﳊﺴﻨﺔ ﻭﺿﻴﺎﻓﺔ ﺣﺠﺎﺝ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ .‬ﻭﻛﺎﻥ ﺑﻨﺎﺀ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺣﻮﺍﱄ ﻋﺎﻡ ‪٤٥٠‬ﻡ ‪ ،‬ﺃﻱ ﻗﺒﻞ ﻣﻮﻟﺪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲝﻮﺍﱄ ‪ ١١٩‬ﻋﺎﻣﺎ ‪.‬‬

‫‪ -٥‬ﺑﻨﺎﺀ ﻗﺮﻳﺶ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﻭﰲ ﻋﻬﺪ ﺷﻴﺦ ﺍﻟﺒﻄﺤﺎﺀ ﻭﺷﻴﺦ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻭﺣﺎﻛﻤﻬﺎ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻄﻠﺐ ﻋﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﺍﺣﺘﺮﻗﺖ ﻛﺴﻮﺓ ﺍﻟﻜﻌﺒﺔ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﺇﺛﺮ ﺷﺮﺍﺭﺓ ﻧﺎﺭ ﻃﺎﺭﺕ ﻣﻦ ﳎﻤﺮﺓ ﻛﺎﻧﺖ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺎﺀ ﺗﺒﺨﺮ ﻣﻨﻬﺎ‬
‫ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻓﺘﻌﻠﻘﺖ ﺍﻟﺸﺮﺍﺭﺓ ﺑﺜﻮﺏ ﺍﻟﻜﻌﺒﺔ ﻓﺎﺣﺘﺮﻗﺖ ﺍﻟﻜﺴﻮﺓ ﻓﻮﻫﻦ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ‬

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 ‫ﺑﺴﺒﺐ ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﺑﻨﻮ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﺑﻨﻮ ﻫﺎﺷﻢ ﻭﺑﻘﻴﺔ ﻋﺸﺎﺋﺮ ﻗﺮﻳﺶ ﻭﻗﺮﺭﻭﺍ‬
‫ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ ‪ ،‬ﻭﲨﻌﻮﺍ ﻣﻦ ﺍﳌﺎﻝ ﺍﳊﻼﻝ ‪ ،‬ﻭﻫﺪﻣﻮﺍ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ‪،‬‬
‫ﻭﺣﻔﺮﻭﺍ ﺣﱴ ﻇﻬﺮﺕ ﻗﻮﺍﻋﺪ ﺍﻟﺒﻴﺖ ﺍﻟﱵ ﺗﺮﺟﻊ ﺇﱃ ﻋﻬﺪ ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ .‬ﰒ ﻗﺮﺑﻮﺍ ﺍﻷﺣﺠﺎﺭ ﻭﺑﺪﺃ ﺍﻟﺒﻨﺎﺀ ‪ .‬ﻭﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻟﺒﻴﺖ ﺍﷲ‬
‫ﺍﳊﺮﺍﻡ ‪.‬‬

‫ﻭﺷﺎﺭﻙ ﺍﻟﻨﱯ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺒﻨﺎﺀ ﻭﻛﺎﻥ ﺣﻴﻨﻬﺎ ﱂ‬
‫ﻳﺒﻌﺚ ‪ ،‬ﻭﻋﻤﺮﻩ ﺇﺫ ﺫﺍﻙ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﺳﻨﺔ ﺗﻘﺮﻳﺒﺎ ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺏ ﺍﻷﺣﺠﺎﺭ‬
‫ﻟﻌﻤﺎﻝ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﺿﻊ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺑﻴﺪﻩ ﺍﻟﺸﺮﻳﻔﺔ ﻋﻨﺪﻣﺎ ﺍﺧﺘﻠﻔﺖ‬
‫ﻋﺸﺎﺋﺮ ﻗﺮﻳﺶ ﻓﻴﻤﻦ ﻳﻨﺎﻝ ﺷﺮﻑ ﻭﺿﻊ ﺍﳊﺠﺮ ﰲ ﻣﻜﺎﻧﻪ ﺣﺎﻝ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻓﺤﻜﻤﻮﻩ‬
‫ﻭﺭﺿﻮﺍ ﲝﻜﻤﻪ ﻷ‪‬ﻢ ﻟﻘﺒﻮﻩ ﺑﺎﻷﻣﲔ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺄﺣﻀﺮ ﺭﺩﺍﺀ‬
‫ﻭﻭﺿﻊ ﺑﻴﺪﻩ ﺍﻟﺸﺮﻳﻔﺔ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ‪ ،‬ﻭﺟﻌﻞ ﺭﺋﻴﺲ ﻛﻞ ﻋﺸﲑﺓ ﳝﺴﻚ ﺑﻨﺎﺣﻴﺔ‬
‫ﻣﻦ ﺍﻟﺮﺩﺍﺀ ﺣﱴ ﻗﺮﺑﻮﺍ ﺍﳊﺠﺮ ﺇﱃ ﻣﻜﻨﻪ ‪ ،‬ﻓﺘﻨﺎﻭﻟﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻴﺪﻩ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﻭﺿﻌﻪ ﰲ ﻣﻜﻨﻪ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻓﺄ‪‬ﻰ ﲝﻜﻤﺘﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﺧﻼﻓﺎ ﻛﺎﺩ ﺍﻥ ﻳﺆﺩﻱ ﺇﱃ ﺍﻗﺘﺘﺎﻝ ﻋﺸﺎﺋﺮ ﻗﺮﻳﺶ ‪.‬‬

‫ﻭﻛﺎﻥ ﰲ ﺳﺎﺣﻞ )ﺟﺪﻩ( ﺳﻔﻴﻨﺔ ﺭﻭﻣﻴﺔ ﲢﻄﻤﺖ ﻓﺎﺷﺘﺮﻯ ﺃﻫﻞ ﻣﻜﺔ ﺧﺸﺐ‬
‫ﺍﻟﺴﻔﻴﻨﺔ ﻣﻦ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺮﻭﻣﻲ ﻭﺍﲰﻪ )ﺑﺎﻗﻮﻡ( ﻭﻛﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﺎﻟﻨﺠﺎﺭﺓ ﻭﺍﻟﺒﻨﺎﺀ ‪،‬‬
‫ﻓﺸﺎﺭﻙ ﰲ ﺑﻨﺎﺀ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻟﺒﻴﺖ ﺍﷲ‬
‫ﺍﳊﺮﺍﻡ‪.‬‬

‫ﻭﺻﻔﺔ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ‪ :‬ﺃ‪‬ﻢ ﺃﺧﺮﺟﻮﺍ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺃﺩﺍﺭﻭﺍ ﻋﻠﻰ‬
‫ﺍﳊﺠﺮ ﺟﺪﺍﺭﺍ ﺑﺎﺭﺗﻔﺎﻉ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ﺣﻮﺍﱄ ‪ ١٥٠‬ﺳﻢ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻟﻴﺎ ‪ ،‬ﻭﺑﻨﻮﺍ‬
‫ﺟﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ ﻣﺪﻣﺎﻛﺎ ﻣﻦ ﺣﺠﺮ ﻭﻣﺪﻣﺎﻙ ﻣﻦ ﺧﺸﺐ ‪ ،‬ﻭﺑﻠﻎ ﻋﺪﺩ ﺍﳌﺪﺍﻣﻴﻚ‬

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 ‫ﻭﺍﺣﺪﺍ ﻭﺛﻼﺛﲔ ﻣﺪﻣﺎﻛﺎ ‪ :‬ﲬﺴﺔ ﻋﺸﺮ ﻣﺪﻣﺎﻛﺎ ﻣﻦ ﺍﳋﺸﺐ ﻭﺳﺘﺔ ﻋﺸﺮ ﻣﺪﻣﺎﻛﺎ‬
‫ﻣﻨﺎ ﳊﺠﺮ ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﺭﺗﻔﺎﻉ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺫﺭﺍﻋﺎ ‪٩‬ﻡ ﻭﺳﻘﻒ ﺍﻟﺒﻴﺖ‬
‫ﺑﺴﻘﻒ ﻣﺴﻄﺢ ﻣﻦ ﺍﳋﺸﺐ ﻭﻛﺒﺲ ﺑﺎﻟﺘﺮﺍﺏ ﻭﺍﻟﻘﺼﺔ ‪ ،‬ﻭﻳﺮﺗﻜﺰ ﺍﻟﺴﻘﻒ ﻋﻠﻰ‬
‫ﺳﺘﺔ ﺩﻋﺎﺋﻢ ﰲ ﺻﻔﲔ ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﳋﺸﺐ ﺍﻟﻘﻮﻱ ﳊﻤﻞ ﺍﻟﺴﻘﻒ ‪ ،‬ﻭﺭﲰﻮﺍ‬
‫ﻋﻠﻰ ﺍﻟﺪﻋﺎﺋﻢ ﻭﺍﳉﺪﺭﺍﻥ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ ﺭﺳﻮﻣﺎ ﻣﺎﺋﻴﺔ ﻣﻠﻮﻧﺔ ﻟﺼﻮﺭﺓ ﺳﻴﺪﻧﺎ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺻﻮﺭﺓ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻣﻪ ﻣﺮﱘ ﺍﻟﺒﺘﻮﻝ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫ﻭﺻﻮﺭ ﺍﳌﻼﺋﻜﺔ ﻭﺻﻮﺭ ﺍﻟﺸﺠﺮ ‪ ،‬ﻭﻋﻠﻘﻮﺍ ﰲ ﺍﻟﺴﻘﻒ ﻫﺪﺍﻳﺎ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺑﻘﺎﻳﺎ ﺭﺃﺱ‬
‫ﺍﻟﻜﺒﺶ ﺍﻟﺬﻱ ﻓﺪﻱ ﺑﻪ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﺣﺪﺛﻮﺍ ﻣﻴﺰﺍﻧﺎ ﻟﻠﻜﻌﺒﺔ‬
‫ﻳﺼﺐ ﰲ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﺃﺣﺪﺛﻮﺍ ﺩﺭﺟﺎ ﻣﻦ ﺧﺸﺐ ﻟﻠﻜﻌﺒﺔ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺸﺎﻣﻲ‬
‫ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻟﻠﺼﻌﻮﺩ ﺇﱃ ﺳﻄﺤﻬﺎ ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ ﻣﺮﺗﻔﻌﺎ ﻋﻦ ﺍﻷﺭﺽ‬
‫ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﻭﺷﱪ ‪ ،‬ﺣﻮﺍﱄ \‪ ٢٣٠‬ﻡ ‪ ،‬ﻟﻴﺘﺤﻜﻤﻮﺍ ﻓﻴﻤﻦ ﻳﺪﺧﻞ ﺍﻟﻜﻌﺒﺔ ‪،‬‬
‫ﻭﺟﻌﻠﻮﺍ ﻟﻠﻜﻌﺒﺔ ﺑﺎﺑﺎ ﻣﻦ ﺧﺸﺐ ﻟﻪ ﻣﻐﻼﻕ ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﺣﺠﺮ ﻣﻘﺎﻡ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻰ ﳝﲔ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﻣﻠﺘﺼﻘﺎﹰ ﲜﺪﺍﺭﻫﺎ ‪ ،‬ﻭﻧﺼﺒﻮﺍ ﻋﻠﻰ‬
‫ﺟﺐ ﺍﻟﻜﻌﺒﺔ ﰲ ﺩﺍﺧﻠﻬﺎ ﻋﻠﻰ ﳝﲔ ﺍﻟﺪﺍﺧﻞ ﺻﻨﻢ ﻫﺒﻞ ‪ ،‬ﺍﻟﺬﻱ ﺃﺣﻀﺮﻩ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﳊﻲ ﺍﳋﺰﺍﻋﻲ ﻣﻦ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﺃﺣﺪﺛﻮﺍ ﻋﺪﺓ ﺃﺻﻨﺎﻡ ﺗﻠﺘﻒ ﺣﻮﻝ ﺻﺤﻦ ﺍﳌﻄﺎﻑ‬
‫ﺑﻠﻐﺖ ﻋﻨﺪ ﻣﺒﻌﺚ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ٣٦٠‬ﺻﻨﻤﺎ ‪ ،‬ﻟﻜﻞ‬
‫ﻋﺸﲑﺓ ﻭﻗﺒﻴﻠﺔ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺻﻨﻤﺎ ‪.‬‬

‫ﺍﺳﺘﻤﺮﺕ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻟﺒﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﺣﱴ ﺩﺧﻞ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻓﺎﲢﺎ ﳍﺎ ﰲ ﺭﻣﻀﺎﻥ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﺜﺎﻣﻦ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﱂ ﳛﺪﺙ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻱ ﺑﻨﺎﺀ ﰲ ﺑﻴﺖ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﺩﺧﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ‬
‫ﺿﺤﻰ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﺍﻏﺘﺴﻞ ﰲ ﺑﻴﺖ ﺍﺑﻨﺔ ﻋﻤﻪ ﺃﻡ ﻫﺎﱐ ﻭﺻﻠﻰ ﺻﻼﺓ‬
‫ﺍﻟﻔﺘﺢ ﺃﻭ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﲦﺎﻧﻴﺔ ﺭﻛﻌﺎﺕ ‪ ،‬ﰒ ﺩﺧﻞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﺻﻠﻰ‬

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 ‫ﺭﻛﻌﺘﲔ ﻋﻨﺪ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺿﻊ ﻣﺼﻼﻩ ﳏﺪﺩ ﺑﺮﺧﺎﻣﺔ‬
‫ﺃﺯﻳﻠﺖ ﰲ ﺗﺮﻣﻴﻢ ﺳﻨﺔ ‪١٤١٥‬ﻫـ ‪١٤١٧ -‬ﻫـ ‪.‬‬

‫ﰒ ﺃﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻐﺴﻞ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺷﺎﺭﻙ ﺑﻨﻔﺴﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻏﺴﻠﻬﺎ ‪ ،‬ﻭﲤﺖ ﺇﺯﺍﻟﺔ ﻛﻞ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻰ‬
‫ﺟﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ ﻭﺩﻋﺎﺋﻤﻬﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺭﺃﻯ ﺻﻮﺭﺓ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻳﺴﺘﻘﺴﻢ ﺑﺎﻷﺯﻻﻡ ﻗﺎﻝ ) ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺟﻌﻠﻮﻩ ﻳﺴﺘﻘﺴﻢ ﺑﺎﻷﺯﻻﻡ ﻣﺎ ﻟﺸﻴﺨﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻭﺍﻷﺯﻻﻡ ( ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺃﻣﺮ ﲟﺤﻮﻫﺎ ‪ ،‬ﰒ ﺧﺮﺝ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺃﻣﺮ ﺳﻴﺪﻧﺎ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺑﺮﻓﻊ ﺍﻷﺫﺍﻥ ﻣﻦ ﺳﻄﺢ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺃﺫﺍﻥ ﻳﺼﺪﺡ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ‬
‫ﺣﻀﺮﺗﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﰒ ﻃﺎﻑ ﻋﻠﻴﻪ ﻭﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻟﺒﻴﺖ ﻭﰲ ﻳﺪﻩ ﻋﺮﺟﻮﻧﺔ ﻳﻬﺪﻡ ﻟﻪ ﺍﻷﺻﻨﺎﻡ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻠﺘﻒ ﺣﻮﻝ ﺻﺤﻦ ﺍﳌﻄﺎﻑ ﻭﻫﻮ ﻳﺘﻠﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﻗﻞ ﺟﺎﺀ ﺍﳊﻖ‬
‫ﻭﺯﻫﻖ ﺍﻟﺒﺎﻃﻞ ﺇﻥ ﺍﻟﺒﺎﻃﻞ ﻛﺎﻥ ﺯﻫﻮﻗﺎ( ﺍﻹﺳﺮﺍﺀ ‪. ٨١‬‬

‫ﰒ ﺧﻄﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺧﻄﺒﺔ ﺍﻟﻔﺘﺢ ‪ ،‬ﺍﻟﱵ ﻭﺿﻊ ﻓﻴﻬﺎ ﺃﺳﺴﺎﹰ ﻛﺜﲑﺓ‬
‫ﻟﺪﻳﻦ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻋﻔﺎ ﻗﺮﻳﺶ ﺍﻟﱵ ﻧﺎﺻﺒﺘﻪ ﺍﻟﻌﺪﺍﺀ ﻭﻗﺎﻝ ﳍﻢ )ﺃﻧﺘﻢ ﺍﻟﻄﻠﻘﺎﺀ( ‪،‬‬
‫ﻭﺃﺳﻨﺪ ﺳﺪﺍﻧﺔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺇﱃ _ ﺑﲏ ﺳﻴﺒﺔ ( ﻭﺃﻋﻄﺎﻫﻢ ﻣﻔﺘﺎﺡ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻭﻗﺎﻝ ﳍﻢ ) ﺧﺬﻭﻫﺎ ﺁﻝ ﺷﻴﺒﺔ ﺧﺎﻟﺪﺓ ﺗﺎﻟﺪﺓ ﻻ ﻳﻨﺘﺰﻋﻬﺎ ﻣﻨﻜﻢ ﺇﻻ ﻇﺎﱂ ( ﺃﻭ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﺍﺳﺘﻤﺮﺕ ﺻﻔﺔ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺍﻹﺳﻼﻡ ﰲ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﱂ ﳛﺪﺙ ﺃﻱ ﺇﺿﺎﻓﺔ ﻋﻠﻰ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﺍﻭ ﻣﺒﲎ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪.‬‬

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 ‫‪ -٦‬ﺑﻨﺎﺀ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﻭﰲ ﻋﻬﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻜﻢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻓﺄﻋﻠﻦ ﺍﻟﺜﻮﺭﺓ ﺿﺪ‬
‫ﺑﲏ ﺃﻣﻴﺔ ‪ ،‬ﻭﺣﻜﻢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﺴﺘﻘﻼ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪٦٤‬ﻫـ ‪٧٣ -‬ﻫـ ‪ ،‬ﰲ‬
‫ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻷﻣﻮﻳﲔ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ‪٦٤-٦٠‬ﻫـ ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ‬
‫ﺑﻦ ﻳﺰﻳﺪ ‪٦٤-٦٤‬ﻫـ ‪ ،‬ﻭﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ‪٦٥-٦٤‬ﻫـ ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ‬
‫ﻣﺮﻭﺍﻥ ‪٨٦—٦٥‬ﻫـ ‪ ،‬ﻭﻗﺘﻞ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﰲ ﻋﻬﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﰲ‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ‪ ٧٣‬ﻫـ ‪.‬‬

‫ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻗﺪ ﺃﺭﺳﻞ ﺟﻴﺸﺎ ﰲ ﺷﻬﺮ ﳏﺮﻡ ﺍﳊﺮﺍﻡ ﺳﻨﺔ ‪٦٤‬ﻫـ ﺇﱃ‬
‫ﺍﳊﺠﺎﺯ ﻹﺧﻀﺎﻉ ﻣﻦ ﺍﻣﺘﻨﻊ ﻋﻦ ﺑﻴﻌﺘﻪ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ ،‬ﺑﻘﻴﺎﺩﺓ‬
‫ﻣﺴﻠﻢ ﺑﻦ ﻋﻘﺒﺔ ‪ ،‬ﺍﻟﺬﻱ ﺃﻋﻤﻞ ﺍﻟﺴﻴﻒ ﰲ ﺻﺤﺎﺑﺔ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺘﺎﺑﻌﲔ ﰲ ﻣﻮﻗﻌﺔ ﺍﳊﺮﺓ ‪ ،‬ﻭﻗﺘﻞ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﻤﺎﺋﺔ ﳑﻦ ﺃﺧﺬ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﻓﻢ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺃﺑﺎﺡ‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﳉﻴﺶ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ‪ ،‬ﻋﺎﺵ ﻓﻴﻬﺎ ﺍﳉﻴﺶ ﻗﺘﻼ ﻭ‪‬ﺒﺎ ‪.‬‬
‫ﰒ ﺗﻮﺟﻪ ﻣﺴﻠﻢ ﺑﻦ ﻋﻘﺒﺔ ﲜﻴﺸﻪ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻓﺄﺩﺭﻛﺘﻪ ﺍﻟﻮﻓﺎﺓ ﻓﻬﻠﻚ ﰲ‬
‫)ﻗﺪﻳﺪ( ﰲ ﻃﺮﻳﻖ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪ ،‬ﻭﻋﻬﺪ ﺑﺈﻣﺮﻩ ﺟﻴﺸﻪ ﻗﺒﻞ‬
‫ﻭﻓﺎﺗﻪ ﺇﱃ ﺍﳊﺼﲔ ﺑﻦ ﳕﲑ ﺍﻟﺴﻜﻮﱐ ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﻡ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻭﺣﺎﺻﺮﻫﺎ ﺑﻘﻴﺔ‬
‫ﺷﻬﺮ ﳏﺮﻡ ﻭﺻﻔﺮ ﻭﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻭﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﻗﺪ ﲢﺼﻦ ﺇﺑﻦ ﺍﻟﺰﺑﲑ ﲟﻜﺔ ﻳﺪﺍﻓﻊ‬
‫ﻋﻨﻬﺎ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻫﻠﻚ ﺍﳋﻠﻴﻔﺔ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﰲ ‪٦٤/٣/١٤‬ﻫـ ‪،‬‬
‫ﻓﺨﻠﻔﻪ ﺍﺑﻨﻪ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻳﺰﻳﺪ ﰒ ﺗﻮﰲ ﰲ ﻧﻔﺲ ﺍﻟﺴﻨﺔ ‪٦٤‬ﻫـ ‪ ،‬ﰒ ﺗﻮﱃ ﺍﳋﻼﻓﺔ‬
‫ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ‪٦٥-٦٤‬ﻫـ ‪ .‬ﻭﰲ ﻓﺘﺮﺓ ﺣﺼﺎﺭ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺭﻣﻴﺖ ﺍﻟﻜﻌﺒﺔ‬
‫ﺍﳌﺸﺮﻓﺔ ﺑﺎﳌﻨﺠﻨﻴﻖ ﺍﻟﺬﻱ ﻳﻘﺬﻑ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻀﺨﻤﺔ ‪ ،‬ﻓﻬﺪﻣﺖ ﺟﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ‬
‫ﻭﺍﺣﺘﺮﻗﺖ ﻛﺴﻮ‪‬ﺎ ‪ ،‬ﻭﺫﻟﻚ ﰲ ‪٦٤/٦/١٥‬ﻫـ ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‬

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 ‫ﺃﺣﻴﺎﺀ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﺟﺎﺑﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺍﻟﺬﻱ ﻗﺎﻝ ) ﻟﻮ ﺃﺧﱪﺗﻜﻢ ﺑﻘﺘﻞ ﺍﺑﻦ ﺑﻨﺖ‬
‫ﻧﺒﻴﻜﻢ ﻭ‪‬ﺪﻣﻮﻥ ﺑﻨﻴﺘﻜﻢ ﻟﻘﻄﻌﺘﻢ ﻫﺬﺍ ﺍﻟﺒﻠﻌﻮﻡ ( ﻳﻘﺼﺪ ﻗﺘﻞ ﺳﻴﺪﻧﺎ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻋﻠﻲ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺬﻱ ﺫﲝﻪ ﺟﻴﺶ ﺍﳋﻠﻴﻔﺔ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﰲ‬
‫ﻣﻮﻗﻌﺔ ﺍﻟﻄﻒ ﺑﺎﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ .‬ﰒ ﻓﻚ ﺍﳊﺼﲔ ﺑﻦ ﳕﲑ‬
‫ﺍﳊﺼﺎﺭ ﻋﻦ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ ‪٦٤/٤/٦‬ﻫـ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﺴﺘﻄﻊ ﺩﺧﻮﳍﺎ ﻭﻋﺎﺩ ﺇﱃ‬
‫ﺍﻟﺸﺎﻡ ‪.‬‬

‫ﺃﻋﺎﺩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺑﻌﺪ ‪‬ﺪﻡ ﺟﺪﺭﺍ‪‬ﺎ ﲟﻮﺍﻓﻘﺔ ﺍﻟﺼﺤﺎﰊ‬
‫ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻭﻋﺎﺭﺿﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﻭﺫﻫﺐ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ﻭﺳﻜﻦ ‪‬ﺎ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﻭﺩﻓﻦ ‪‬ﺎ ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻣﻦ‬
‫ﺑﻨﺎﺋﻬﺎ ﰲ ﺭﺟﺐ ﺳﻨﺔ ‪٦٥‬ﻫـ ‪ ،‬ﻭﺍﻋﺘﻤﺮ ﻭﺩﻋﺎ ﺃﻫﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻷﺩﺍﺀ ﺍﻟﻌﻤﺮﺓ ‪،‬‬
‫ﻭﻫﻮ ﺃﺳﺎﺱ ﺍﻟﻌﻤﺮﺓ ﺍﻟﺮﺟﺒﻴﺔ ‪.‬‬

‫ﻭﺻﻔﺔ ﺑﻨﺎﺀ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ :‬ﺃﻧﻪ ﻫﺪﻡ ﺟﺪﺭﺍ‪‬ﺎ ﻭﺷﺎﺭﻙ ﺑﻨﻔﺴﻪ‬
‫ﰲ ﺍﳍﺪﻡ ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺃﺳﺎﺱ ﺍﻟﺒﻴﺖ ﻓﺄﺷﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ‬
‫ﺻﺤﺎﺑﻴﺎ ﻭﺗﺎﺑﻌﻴﺎ ‪ ،‬ﻭﺍﺑﺘﺪﺃ ﺑﺎﻟﺒﻨﺎﺀ ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﻣﻦ ﺧﺎﻟﺘﻪ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺴﻴﺪﺓ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﺎ ﻗﻮﻝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳍﺎ ) ﻳﺎ ﻋﺎﺋﺸﺔ ﻟﻮﻻ‬
‫ﺃﻥ ﻗﻮﻣﻚ ﺣﺪﻳﺜﻮﺍ ﻋﻬﺪ ﺑﺸﺮﻙ ﳍﺪﻣﺖ ﺍﻟﻜﻌﺒﺔ ﻓﺄﻟﺰﻗﺘﻬﺎ ﺑﺎﻷﺭﺽ ﻭﺟﻌﻠﺖ ﳍﺎ‬
‫ﺑﺎﺑﲔ ﺑﺎﺑﺎ ﺷﺮﻗﻴﺎ ﻭﺑﺎﺑﺎ ﻏﺮﺑﻴﺎ ﻭﺯﺩﺕ ﻓﻴﻬﺎ ﺳﺘﺔ ﺃﺫﺭﻉ ﻣﻦ ﺍﳊﺠﺮ ﻓﺈﻥ ﻗﺮﻳﺶ‬
‫ﺍﻗﺘﺼﺮ‪‬ﺎ ﺣﻴﺚ ﺑﻨﺖ ﺍﻟﻜﻌﺒﺔ ( ‪.‬‬

‫ﺃﺩﺍﺭ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺳﺘﺎﺭﺍ ﻣﻦ ﺧﺸﺐ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻗﺒﻞ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻄﻮﺍﻑ‬
‫ﺧﺎﺭﺝ ﺍﻟﺴﺘﺮ ﻭﺃﺩﺧﻞ ﺳﺘﺔ ﺃﺫﺭﻉ ﻣﻦ ﺍﳊﺠﺮ ﰲ ﻣﺴﺎﺣﺔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ )‪٣‬ﻡ( ‪،‬‬

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 ‫ﻭﺃﺩﺍﺭ ﺟﺪﺍﺭﺍ ﻋﻠﻰ ﺑﺎﻗﻲ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﺟﻌﻞ ﲰﻚ ﺍﳉﺪﺍﺭ ﺫﺭﺍﻋﺎﻥ ‪١‬ﻡ ‪،‬‬
‫ﻭﲪﻞ ﺳﻘﻒ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺩﻋﺎﺋﻢ ‪ ،‬ﻭﺃﺻﺒﺢ ﻟﻠﻜﻌﺒﺔ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ ‪ ،‬ﻭﺟﻌﻞ‬
‫ﳍﺎ ﺑﺎﺑﲔ ‪ :‬ﺑﺎﺑﺎ ﺷﺮﻗﻴﺎ ﻟﻠﺪﺧﻮﻝ ﻭﺑﺎﺑﺎ ﻏﺮﺑﻴﺎ ﻟﻠﺨﺮﻭﺝ ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﻛﻞ ﺑﺎﺏ ‪١١‬‬
‫ﺫﺭﺍﻋﺎ ‪ ٥,٥‬ﻡ ‪ .‬ﻭﺍﻟﺒﺎﺑﺎﻥ ﻣﻠﺘﺼﻘﺎﻥ ﺑﺎﻷﺭﺽ ‪ ،‬ﻭﺟﻌﻞ ﻟﻜﻞ ﺑﺎﺏ ﻣﺼﺮﺍﻋﺎﻥ ﻭﺭﻓﻊ‬
‫ﺟﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ ‪ ٢٧‬ﺫﺭﺍﻋﺎ ‪١٣,٥‬ﻡ ‪ .‬ﻭﺍﺣﻀﺮ ﻣﻦ ﺻﻨﻌﺎﺀ ﺍﻟﻴﻤﻦ ﺍﻟﻘﺼﺔ ﻭﺭﺧﺎﻡ‬
‫ﺍﻟﺒﻠﻖ ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﺩﺭﺟﺔ ﻣﻦ ﺧﺸﺐ ﰲ ﺑﺎﻃﻨﻬﺎ ﻧﺎﺣﻴﺔ ﺍﻟﺮﻛﻦ ﺍﻟﺸﺎﻣﻲ ﻳﺼﻌﺪ‬

‫ﺑﻪ ﺇﱃ ﺳﻄﺤﻬﺎ ‪ ،‬ﻭﺯﺧﺮﻓﺔ ﺍﻟﺪﺭﺟﺔ ﺑﺎﻟﺬﻫﺐ ‪ ،‬ﻭﺟﻌﻞ ﰲ ﺳﻄﺤﻬﺎ ﻣﻴﺰﺍﺑﺎ ﻳﺼﺐ‬

‫ﰲ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .‬ﻭﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﻋﻄﺮﻫﺎ ﺑﺎﻟﻌﻨﱪ ﻭﺍﳌﺴﻚ‬
‫‪ ،‬ﻭﺻﻨﻊ ﳍﺎ ﻛﺴﻮﺓ ﻣﻦ ﻗﻤﺎﺵ ﺑﺎﻟﺪﻳﺒﺎﺝ )ﺍﳊﺮﻳﺮ( ﻭﺍﻟﻘﺒﺎﻃﻲ ﺍﳌﺼﺮﻱ ‪ .‬ﻭﻛﺎﻥ ﺑﻨﺎﺀ‬
‫ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﺎﺑﻊ ﻟﺒﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪.‬‬

‫‪ -٧‬ﺑﻨﺎﺀ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻷﻣﻮﻱ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﺑﻘﻲ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻣﻦ ﺳﻨﺔ ‪٦٤‬ﻫـ ﺇﱃ ﺃﻥ‬
‫ﻗﺪﻡ ﺟﻴﺶ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ‪٨٦-٦٥‬ﻫـ ‪ ،‬ﺳﻨﺔ ‪٧٤‬ﻫـ‬
‫ﺑﻘﻴﺎﺩﺓ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻓﺤﺎﺻﺮ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪،‬‬
‫ﻭﺍﺳﺘﻄﺎﻉ ﺍﳊﺠﺎﺝ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻗﺘﻠﻪ ﻭﻣﺜﻞ ﺑﻪ ‪ ،‬ﻭﻋﻠﻘﻪ ﻋﻠﻰ ﺧﺸﺒﺔ‬
‫ﰲ )ﺍﳊﺠﻮﻥ( ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ‪٧٣‬ﻫـ ‪ ،‬ﰲ ﺣﻴﺎﺓ ﺍﻣﻪ ﺍﻟﺴﻴﺪﺓ ﺃﲰﺎﺀ ﺑﻨﺖ‬
‫ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺫﺍﺕ ﺍﻟﻨﻄﺎﻗﲔ ‪ ،‬ﻭﺧﺎﻟﺘﻪ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺴﻴﺪﺓ‬
‫ﻋﺎﺋﺸﺔ ‪.‬‬

‫ﻭﻛﺘﺐ ﺍﳊﺠﺎﺝ ﺇﱃ ﺧﻠﻴﻔﺘﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﲟﺎ ﺃﺣﺪﺛﻪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﰲ ﻋﻤﺎﺭﺓ‬
‫ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﳋﻠﻴﻔﺔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ) ﺇﻧﺎ ﻟﺴﻨﺎ ﻣﻦ ﺗﻠﻄﻴﺦ ﺍﺑﻦ‬

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 ‫ﺍﻟﺰﺑﲑ ﰲ ﺷﻲﺀ ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺯﺍﺩ ﰲ ﻃﻮﻟﻪ ﻓﺄﻗﺮﻩ ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺯﺍﺩ ﻓﻴﻪ ﻣﻦ ﺍﳊﺠﺮ ﻓﺮﺩﻩ ﺇﱃ‬
‫ﺑﻨﺎﺋﻪ ‪ ،‬ﻭﺳﺪ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻓﺘﺤﻪ (‬

‫ﻓﻬﺪﻡ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺟﺪﺍﺭ ﺍﻟﺒﻴﺖ ﻣﻦ ﻧﺎﺣﻴﺔ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﻠﺺ ﻣﺴﺎﺣﺔ‬
‫ﺍﻟﺒﻴﺖ ﺳﺘﺔ ﺃﺫﺭﻉ ﺃﺿﺎﻓﻬﺎ ﺇﱃ ﻣﺴﺎﺣﺔ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻛﻤﺎ ﻛﺎﻧﺖ ‪ ،‬ﺗﺮﻙ ﺍﺭﺗﻔﺎﻉ‬
‫ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ،‬ﻭﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺃﺣﺪﺛﻪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ،‬ﻭﻛﺒﺲ‬
‫ﺃﺭﺽ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺑﺎﻷﺣﺠﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﳍﺪﻡ ﻭﺭﻓﻊ ﺍﻟﺒﺎﺏ ﺍﻷﺳﺎﺱ ﻋﻦ‬
‫ﺍﻷﺭﺽ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺑﻨﺎﺀ ﻗﺮﻳﺶ ﻓﻘﺼﺮ ﺍﻟﺒﺎﺏ ﺫﺭﺍﻋﺎﻥ ﻭﺷﱪ ‪٢,٥٢‬ﻡ ‪ .‬ﻭﺟﻌﻞ‬
‫ﻟﻠﻜﻌﺒﺔ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻋﻤﺎﻝ ﺍﳊﺠﺎﺝ ﰲ ﻋﻤﺎﺭﺓ ﺍﻟﺒﻴﺖ ﺍﻟﺮﺣﺎﻡ ﺳﻨﺔ‬
‫‪٧٣‬ﻫـ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﺎﻣﻦ ﻟﺒﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪.‬‬

‫ﰒ ﺭﳑﻬﺎ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺳﻲ ﺍﳌﻬﺪﻱ ‪١٦٩-١٦٠‬ﻫـ ﻭﺟﻌﻞ ﳍﺎ ﺳﻘﻔﲔ ‪ .‬ﻭﱂ‬

‫ﳛﺪﺙ ﰲ ﺟﺪﺭﺍ‪‬ﺎ ﺃﻱ ﺗﻐﻴﲑ ‪.‬‬

‫‪ -٩‬ﺑﻨﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺮﺍﺩ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻌﺜﻤﺎﱐ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪:‬‬

‫ﺑﻘﻴﺖ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺻﻔﺔ ﺑﻨﺎﺀ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ‬
‫ﺍﻟﺜﻘﻔﻲ ﺑﺄﻣﺮ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺣﱴ ﺳﻨﺔ ‪١٠٣٩‬ﻫـ ‪ ،‬ﻭﰲ‬
‫ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ‪١٠٣٩/٨/١٩‬ﻫـ ﻫﻄﻠﺖ ﺃﻣﻄﺎﺭ ﻏﺰﻳﺮﺓ ﻋﻠﻰ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬
‫ﻭﺿﻮﺍﺣﻴﻬﺎ ﺳﺎﻝ ﻓﻴﻬﺎ ﻭﺍﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺴﻴﻞ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻭﺻﻞ ﺍﺭﺗﻔﺎﻉ ﺍﳌﺎﺀ ﻣﺘﺮﻳﻦ ﻋﻦ ﻗﻔﻞ ﺍﻟﺒﺎﺏ ‪ ،‬ﺃﻱ ﻛﺎﻥ ﺍﺭﺗﻔﺎﻉ‬
‫ﺍﳌﺎﺀ ﻋﻦ ﺻﺤﻦ ﺍﳌﻄﺎﻑ ﺣﻮﺍﱄ ‪٥,٥‬ﻡ ‪ .‬ﻭﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪١٠٣٩/٨/٢٠‬ﻫـ ‪،‬‬
‫ﺳﻘﻂ ﺟﺪﺍﺭ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ ﻭﺍﳉﺪﺍﺭ ﺍﻟﻐﺮﰊ ‪ ،‬ﻭﱂ ﻳﺒﻖ‬
‫ﻣﻨﻬﺎ ﺳﻮﻯ ﺍﻟﺴﺪﺱ ﺗﻘﺮﻳﺒﺎ ‪ ،‬ﻭﺳﻘﻂ ﺛﻠﺜﻲ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺒﺎﺏ ﻭﺍﳉﺪﺍﺭ‬

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 ‫ﺍﻟﺸﺮﻗﻲ ‪ ،‬ﻭﱂ ﻳﺒﻘﻰ ﺇﻻ ﺃﺟﺰﺍﺀ ﻣﻦ ﺟﻬﺔ ﺍﳊﺠﺮ ﺍﻷﺳﻌﺪ ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﻭﻋﺪﺓ‬
‫ﻣﺪﺍﻣﻴﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﳉﺪﺭﺍﻥ ﺍﻷﺭﺑﻌﺔ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪.‬‬

‫ﻭﺻﻞ ﺍﳋﱪ ﺇﱃ ﺧﻠﻴﻔﺔ ﺍﻟﻮﻗﺖ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺮﺍﺩ ﺍﻟﺮﺍﺑﻊ ﺑﻦ ﺃﲪﺪ ﺍﻷﻭﻝ ﺍﻟﻌﺜﻤﺎﱐ‬
‫ﺍﻟﺘﺮﻛﻲ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ‪١٠٤٩-١٠٣٢‬ﻫـ ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﺠﺎﺯ ﺩﺍﺧﻞ‬
‫ﺳﻠﻄﺘﻪ ‪ ،‬ﻓﺄﻣﺮ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺑﺒﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺗﺮﻣﻴﻢ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺘﺎﺳﻊ ﻟﻠﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ‪.‬‬

‫ﻭﻛﺎﻧﺖ ﺍﳌﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺑﲔ ﺑﻨﺎﺀ ﺍﳊﺠﺎﺝ ﺳﻨﺔ ‪٧٣‬ﻫـ ﻭﺑﻨﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺮﺍﺩ ﺍﻟﺮﺍﺑﻊ‬
‫ﺳﻨﺔ ‪١٠٤٠‬ﻫـ ‪٩٦٦‬ﻡ ‪ ،‬ﺃﺟﺮﻱ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻋﺪﺓ ﺗﺮﻣﻴﻤﺎﺕ‬
‫ﱂ ﺗﻐﲑ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪.‬‬

‫ﻭﺻﻔﺔ ﻋﻤﺎﺭﺓ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺮﺍﺩ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ‪ :‬ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‬
‫‪١٠٣٩/٩/٢٦‬ﻫـ ﰎ ﻋﻤﻞ ﺳﺎﺗﺮ ﺧﺸﱯ ﺣﻮﻝ ﻣﺒﲎ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺟﻬﺎ‪‬ﺎ ﺍﻷﺭﺑﻌﺔ‬
‫‪ .‬ﰒ ﻫﺪﻣﺖ ﺍﳌﺪﺍﻣﻴﻚ ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﺃﺛﺮ ﺍﻟﺴﻴﻞ ﻭﺃﻭﺻﻠﻮﻫﺎ ﺇﱃ ﺃﻭﻝ ﻣﺪﻣﺎﻙ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﻟﻠﺠﺪﺭﺍﻥ ﺍﻷﺭﺑﻌﺔ ﻣﺎﻋﺪﺍ ﻣﺪﺍﻣﻴﻚ ﺭﻛﻦ ﺍﳊﺠﺮ ﺍﻷﺳﻌﺪ ﻭﻣﺎ ﺣﻮﻟﻪ ‪ ،‬ﰒ‬
‫ﺍﺑﺘﺪﺉ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻭﺍﻧﺘﻬﻮﺍ ﻣﻨﻪ ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪١٠٤٠/١٢/٢‬ﻫـ ‪.‬‬

‫ﰲ ﺳﻨﺔ ‪١٣٧٧‬ﻫـ ﺃﻣﺮ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺑﺘﺠﺪﻳﺪ ﻣﺒﲎ‬ ‫‪-‬‬
‫ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ‪ :‬ﻓﺘﻤﺖ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﲡﺪﻳﺪ ﺧﺸﺐ ﺳﻘﻒ ﺍﻟﻜﻌﺒﺔ ﺍﻟﻌﻠﻮﻱ ﺑﺎﻟﻜﺎﻣﻞ ‪.‬‬ ‫‪-‬‬
‫ﺍﺳﺘﺒﺪﺍﻝ ﻣﺮﺑﻊ ﺍﻟﺘﻌﻠﻴﻖ ﺍﳋﺸﺒﻴﺔ ﰲ ﺍﻟﺴﻘﻒ ﺍﻟﺴﻔﻠﻲ ﻟﻠﻜﻌﺒﺔ ﲟﺮﺍﺑﻴﻊ ﺣﺪﻳﺪﻳﺔ ‪.‬‬ ‫‪-‬‬
‫ﺇﺻﻼﺡ ﺧﺸﺐ ﻭﻣﺴﺎﻣﲑ ﻣﻴﺰﺍﺏ ﻟﻠﻜﻌﺒﺔ ‪.‬‬ ‫‪-‬‬
‫ﲡﺪﻱ ﺍﻟﻐﻄﺎﺀ ﺍﳋﺸﱯ ﻟﻔﺘﺤﺔ ﺩﺭﺝ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻄﺢ ﻭﺗﺼﻔﻴﺤﻪ‬ ‫‪-‬‬
‫ﺑﺎﳌﻌﺪﻥ ‪.‬‬

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 ‫ﻋﻤﻞ ﻣﻴﺪﻩ )ﺟﺴﺮ( ﺑﲔ ﺍﻟﺴﻘﻔﲔ ﲢﻴﻂ ﲜﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ‪.‬‬ ‫‪-‬‬
‫ﲡﺪﻳﺪ ﺃﺣﺪ ﺍﻷﻋﻤﺪﺓ ﺍﻟﺜﻼﺛﺔ ﺍﳊﺎﻣﻠﺔ ﻟﺴﻘﻒ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺴﻔﻠﻲ ‪.‬‬ ‫‪-‬‬
‫ﺩﻫﻦ ﻣﺎ ﺑﲔ ﺳﻘﻔﻲ ﺍﻟﻜﻌﺒﺔ ﺑﺄﺳﺎﺱ ﺍﻟﻘﻄﺮﺍﻥ ‪ ،‬ﻭﺩﻫﻨﻪ ﺑﺎﻟﻠﻮﻥ ﺍﻷﺑﻴﺾ ‪.‬‬ ‫‪-‬‬
‫ﲡﺪﻳﺪ ﺗﻜﺤﻴﻞ ﺃﺣﺠﺎﺭ ﺟﺪﺭﺍﻥ ﺍﻟﻜﻌﺒﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ‪.‬‬ ‫‪-‬‬
‫ﺇﺻﻼﺡ ﺭﺧﺎﻡ ﻭﺯﺭﺓ ﺍﳉﺪﺭﺍﻥ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻠﻜﻌﺒﺔ ‪.‬‬ ‫‪-‬‬
‫ﺇﺻﻼﺡ ﺟﺎﻧﱯ ﺟﺪﺍﺭ ﻣﺪﺧﻞ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻟﻌﺘﺒﺘﲔ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺴﻔﻠﻰ ‪.‬‬ ‫‪-‬‬
‫ﻓﺮﺵ ﺃﺭﺿﻴﺔ ﻣﺪﺧﻞ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺗﺜﺒﻴﺖ ﻗﻄﻌﺘﲔ ﻣﻦ ﺍﳊﺪﻳﺪ ﻟﺘﺴﻬﻴﻞ‬ ‫‪-‬‬
‫ﳎﺮﻯ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ ‪.‬‬
‫ﺇﺻﻼﺡ ﺩﺭﺝ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺳﻄﺤﻬﺎ ‪.‬‬ ‫‪-‬‬
‫ﺩﻫﻦ ﺍﻷﻋﻤﺪﺓ ﺍﻟﺜﻼﺛﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻠﺴﻘﻒ ﺍﻟﺴﻔﻠﻲ ﻟﻠﻜﻌﺒﺔ ﺑﻠﻮﻥ ﺑﲏ ﺯﻳﱵ ﺑﻌﺪ ﺳﺪ‬ ‫‪-‬‬
‫ﺷﻘﻮﻗﻬﺎ ﺑﺎﻟﺴﺒﻴﺪﺍﺝ ‪.‬‬

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 ‫ﺃﻗﻮﺍﻝ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﳍﻢ ﺣﻀﺎﺭﺓ ‪:‬‬
‫ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬

‫ﺍﻹﻏﺮﻳﻘﻴﺔ ‪ ،‬ﺍﻟﺮﻭﻣﺎﻧﻴﺔ ‪ ،‬ﺍﳌﺼﺮﻳﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻷﺷﻮﺭﻳﺔ ‪ ،‬ﺍﻟﺒﺎﺑﻠﻴﺔ ‪ ،‬ﺍﻟﻔﺎﺭﺳﻴﺔ ‪ ،‬ﺍﳍﻨﺪﻳﺔ ‪.‬‬

‫ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬

‫ﻭﳍﺬﺍ ﺳﻨﺪﺭﺱ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ ﺑﺪﻭﳍﻢ ﺍﳌﺨﺘﻠﻔﺔ‬
‫ﻭﺍﻗﺎﻟﻴﻬﻢ ﺍﳌﺘﻌﺪﺩﺓ ‪.‬‬

‫ﻭﳍﺬﺍ ﺳﻨﺘﻌﺮﻑ ﻻﺣﻘﺎ ﻋﻠﻰ ﻃﺮﺯ ﺍﻟﻌﻤﺎﺭﺓ ‪:‬‬

‫ﺗﻌﺮﻳﻒ ﺍﻟﻌﻤﺎﺭﺓ ‪ :‬ﻫﻲ ﻛﻞ ﻋﻤﻞ ﻣﻌﻤﺎﺭﻱ ﺃﳒﺰﻩ ﺍﻹﻧﺴﺎﻥ ﺑﺘﺪﺑﲑ ﻋﻘﻠﻲ ﳏﻜﻢ ‪.‬‬

‫ﻣﺎﻫﻲ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬

‫ﺗﻨﻘﺴﻢ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬

‫‪ -١‬ﺩﻳﻨﻴﺔ ) ﺍﳌﺴﺎﺟﺪ ‪ +‬ﺍﳌﺪﺍﺭﺱ ( ‪.‬‬

‫‪ -٢‬ﺣﺮﺑﻴﺔ ) ﺍﻟﻘﻼﻉ ﻭﺍﳊﺼﻮﻥ ‪ +‬ﺍﳋﻨﺎﺩﻕ ‪ +‬ﺍﻻﺳﻮﺍﺭ ‪ +‬ﺍﻷﺭﺑﻄﺔ (‬
‫‪ -٣‬ﻣﺪﻧﻴﺔ ) ﺍﻟﻘﺼﻮﺭ ‪ +‬ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ‪ +‬ﺍﻷﺳﻮﺍﻕ ‪ +‬ﺍﻟﺴﺪﻭﺩ ﻭﺍﻟﺘﺮﻉ ‪+‬‬
‫ﺍﻷﺳﺒﻠﺔ ‪ +‬ﺍﳊﻤﺎﻣﺎﺕ ‪ +‬ﺍﳉﺴﻮﺭ (‬

‫ﻣﺎﻫﻲ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻨﺎﺟﺤﺔ ؟‬

‫ﳚﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﻛﻞ ﻋﻤﻞ ﻣﻌﻤﺎﺭﻱ ﻧﺎﺟﺢ ‪:‬‬

‫‪ -١‬ﺍﳌﺘﺎﻧﺔ )ﺍﻟﻘﻮﺓ( ‪.‬‬

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 ‫‪ -٢‬ﺍﳌﻨﻔﻌﺔ ‪ :‬ﻭﻫﻮ ﺷﺮﻁ ﺃﺳﺎﺳﻲ ﰲ ﻛﻞ ﻣﻨﺸﺄﺓ ‪.‬‬
‫‪ -٣‬ﺍﳉﻤﺎﻟﻴﺔ ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﺴﺮ ﺍﻟﻨﻈﺮ ﻣﻦ ﺍﻟﺸﻜﻞ ﺍﳋﺎﺭﺟﻲ ﻟﻠﻤﺒﲎ ﻣﻊ ﺍﻟﺘﻨﺎﺳﻖ‬
‫ﺍﻟﺪﺍﺧﻠﻲ ﻟﻮﺣﺪﺍﺗﻪ ‪.‬‬

‫ﺱ‪ /‬ﻫﻞ ﺍﳌﻨﺎﺥ ﻳﺆﺛﺮ ﰲ ﺍﻟﺸﻜﻞ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ ﻟﻠﻌﻤﺎﺭﺓ ؟‬

‫ﺍﳉﻮﺍﺏ ‪ :‬ﻧﻌﻢ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻼﺩ ﺑﺎﺭﺩﺓ ﻭﻣﺜﻠﺠﺔ ﺑﲎ ﺍﻹﻧﺴﺎﻥ ﻣﱰﻟﻪ ﻓﻨﺨﻔﺾ ﺍﻟﺴﻘﻒ‬
‫ﻭﺃﺑﻮﺍﺑﻪ ﻭﻧﻮﺍﻓﺬﻩ ﺻﻐﲑﺓ ﻭﺳﻘﻮﻓﺔ ﲨﺎﻟﻮﻧﻴﺔ ﺍﻟﺸﻜﻞ ﺣﱴ ﻻﺗﺘﺮﺍﻛﻢ ﺍﻟﺜﻠﻮﺝ ‪.‬‬

‫• ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻨﻄﻘﺔ ﺣﺎﺭﺓ ﻓﻴﻜﻮﻥ ﺍﻟﻌﻜﺲ ‪ .‬ﺃﻱ ﺍﻟﺴﻘﻒ ﻋﺎﱄ ‪ ،‬ﻟﻜﻲ‬
‫ﻳﺴﻤﺢ ﺑﺘﺠﺪﺩ ﺍﳍﻮﺍﺀ ‪ .‬ﻭﺃﺑﻮﺍﺏ ﻭﻧﻮﺍﻓﺬ ﻛﺒﲑﺓ ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺴﻄﺢ ﻓﻴﻜﻮﻥ ﻣﺴﻄﺤﺎﹰ ﻟﻜﻲ ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰲ ﺃﻭﻗﺎﺕ ﺍﳊﺮ ﻣﺜﻞ‬
‫ﺳﻘﻮﻑ ﻣﺪﻥ ﺍﳉﺰﻳﺮﺓ ‪.‬‬

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 ‫ﺛﺎﻟﺜﺎﹰ ‪ :‬ﺑﺪﺍﻳﺔ ﻇﻬﻮﺭ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪:‬‬
‫‪ -‬ﻫﻞ ﺍﻟﺒﻴﺌﺔ ﺗﺆﺛﺮ ﰲ ﺷﻜﻞ ﺍﻟﻌﻤﺎﺭﺓ ؟‬
‫‪ -‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻴﺌﺔ ﻣﻀﻄﺮﺓ ﺯﻟﺰﺍﻟﻴﺎﹰ ﻭﺑﺮﻛﺎﻧﻴﺎﹰ ﻋﺎﻗﺖ ﻗﻄﻮﺭ ﺍﻟﻌﻤﺎﺭﺓ ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﻫﺎﺩﺋﺔ ﺁﻣﻨﻪ ﺳﺎﻋﺪﺕ ﻋﻠﻰ ﺗﻄﻮﺭ ﺍﻟﻌﻤﺎﺭﺓ ‪.‬‬

‫ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺒﻜﺮﺓ ‪:‬‬

‫ﺍﻟﻌﺒﺎﺳﻲ‬ ‫ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ‪ +‬ﺍﻟﺮﺍﺷﺪﻭﻥ ‪ +‬ﺍﻷﻣﻮﻱ ‪+‬‬

‫‪٦٥٦-١٣٢‬ﻫـ‬ ‫‪١٣٢-٤١‬ﻫـ‬ ‫‪٤١‬ﻫـ‬ ‫‪١‬ﻫـ‬

‫ﺱ‪ -‬ﻣﺎﻫﻲ ﺍﳌﻨﺸﺂﺕ ﺍﻟﱵ ﺑﻨﻴﺖ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺒﻜﺮﺓ ﻣﻦ ﻋﻤﺮ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ؟‬

‫‪ -١‬ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪.‬‬

‫‪ -٢‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪.‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬

‫ﺱ‪ /١‬ﻣﱴ ﻓﺮﺿﺖ ﺍﻟﺼﻼﺓ ؟‬

‫ﻫﻞ ﺳﺒﻘﻪ ﺃﺣﺪ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ؟‬

‫ﺱ‪ /‬ﻛﻴﻒ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻭﰲ ﺃﻱ ﻣﻜﺎﻥ ﻭﺇﱃ ﺟﻬﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ؟‬

‫ﳕﻮﺫﺝ ‪١‬‬
‫ﻏﺮب‬ ‫ﺷﺮق‬

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 ‫ﺟﻨﻮب‬
‫ﳕﻮﺫﺝ ‪٢‬‬
‫ﺑﺎب آل‬
‫ﺑﺎب اﻟﺮﺣﻤﺔ‬ ‫ﺻﺤﻦ ﻣﻜﺸﻮف‬

‫ﺑﺎب اﻟﻤﺆﺛﺮة‬

‫ﺱ‪ /‬ﻣﱴ ﺣﻮﻟﺖ ﺍﻟﻘﺒﻠﺔ ؟ ﻭﺃﻳﻦ ﻛﺎﻥ ﻳﺘﺠﻪ ﰲ ﺻﻼﺗﻪ ﻭﻫﻮ ﰲ ﻣﻜﺔ ؟‬

‫ﺝ‪ /‬ﺣﻮﻟﺖ ﺍﻟﻘﺒﻠﺔ ﺑﻌﺪ ﻣﻀﻲ ‪ ١٦،١٧‬ﺷﻬﺮ ﻋﻠﻰ ﻭﺻﻮﻟﻪ ﺍﳌﺪﻳﻨﺔ ‪.‬‬

‫ﺱ‪ /‬ﺃﻳﻦ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺑﺘﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ؟‬

‫ﺝ‪ /‬ﻛﺎﻥ ﰲ ﺯﻳﺎﺭﺓ ﻹﺣﺪﻯ ﺍﻟﻘﺒﺎﺋﻞ ﺧﺎﺭﺝ ﺍﳌﺪﻳﻨﺔ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺍﻟﻴﻮﻡ ﲟﺴﺠﺪ ﺍﻟﻘﺒﻠﺘﲔ‬
‫‪.‬‬

‫ﺱ‪ /‬ﻫﻞ ﺗﺮﺗﺐ ﻋﻠﻰ ﲢﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻋﻤﻞ ﻣﻌﻤﺎﺭﻱ ﰲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ﻟﻠﻤﺴﺠﺪ‬
‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ؟‬

‫ﺝ‪ /‬ﻧﻌﻢ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻣﺮ ﺗﻄﻠﺐ ﻧﻘﻞ ﻣﻮﺿﻊ ﻣﺼﻠﻰ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﳉﻬﺔ‬
‫ﺍﻟﺸﻤﺎﻟﻴﺔ ﺇﱃ ﺍﳉﻨﻮﺑﻴﺔ ﻣﻊ ﺍﺑﻘﺎﺀ ﺍﻟﻈﻠﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻣﻜﺎﻧﺎﹰ ﻟﻀﻌﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺍﳌﻌﺮﻭﻓﲔ‬
‫ﺑﺎﻫﻞ ﺍﻟﺼﻔﺔ ‪.‬‬
‫ﺑﺎب اﻟﻤﺆﺧﺮة‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ‬
‫ﻇﻠﺔ أھﻞ اﻟﺼﻔﺔ‬

‫ﺑﺎب اﻟﺮﺣﻤﺔ‬ ‫ﺑﺎب آل ﻋﺜﻤﺎن‬

‫ﺻﺤﻦ ﻣﻜﺸﻮف‬

‫ﻇﻠﺔ اﻟﻘﺒﻠﺔ‬

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 ‫‪ -٧ × ٦٠‬ﺫﺭﺍﻉ = ‪٣٥ × ٣٠‬ﻡ ﺗﻘﺮﻳﺒﺎﹰ ‪.‬‬

‫ﻛﻴﻒ ﻋﺮﻑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ ﻭﺇﱃ ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ ‪.‬‬

‫ﺍﻟﻨﻤﻮﺫﺝ ﺭﻗﻢ ‪٤‬‬

‫ﻣﺎ ﻫﻲ ﻣﻮﺍﺻﻔﺎﺗﻪ ‪ ،‬ﻭﻣﺎ ﻫﻲ ﻋﻼﻣﺎﺕ ﺍﳌﺴﺠﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ؟‬

‫ﺣﺪﺙ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺑﻌﺪ ﻏﺰﻭﺓ ﺧﻴﱪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪.‬‬

‫ﺱ‪ /‬ﻫﻞ ﺍﺯﺩﺍﺩ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ؟‬

‫ﺝ‪ /‬ﻧﻌﻢ ﺗﻀﺎﻋﻒ ﺍﻟﻌﺪﺩ ﺑﺈﺳﻼﻡ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺗﻮﺍﻓﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﰲ ﺻﺤﻦ ﺍﳌﺴﺠﺪ‬
‫ﺑﺎب اﻟﻤﺆﺧﺮة‬
‫ﻭﺍﻟﻄﺮﻗﺎﺕ ﺍﶈﻴﻄﺔ ﺑﻪ‬
‫ﻇﻠﺔ أھﻞ اﻟﺼﻔﺔ‬

‫ﺑﺎب اﻟﺮﺣﻤﺔ‬ ‫ﺻﺤﻦ ﻣﻜﺸﻮف‬ ‫ﺑﺎب آل ﻋﺜﻤﺎن‬

‫ﻇﻠﺔ اﻟﻘﺒﻠﺔ‬ ‫ﺑﺎب ﺟﺒﺮﯾﻞ ﺑﻌﺪ ﻏﺰوة‬

‫اﻷﺣﺰاب‬

‫ﻣﺴﺎﺣﺔ ﺍﳌﺴﺠﺪ ﰲ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ‪ ١٠٠ × ١٠٠‬ﺫﺭﺍﻉ = ‪٥٠×٥٠‬ﻡ‬

‫ﻣﻮﺍﺻﻔﺎﺕ ﺍﳌﺴﺠﺪ ﰲ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ‪:‬‬

‫‪ -١‬ﺻﺎﺭ ﻟﻪ ﻣﻨﱪ ﳜﻄﺐ ﻣﻦ ﺗﻮﻗﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؟‬

‫‪ -٢‬ﺻﺎﺭ ﻟﻪ ﺍﺳﻄﻮﺍﻧﺎﺕ ﻣﺸﻬﻮﺭﺓ ﺑﺄﺣﺪﺍﺙ ﺗﺎﺭﳜﻴﺔ ﻣﺎ ﺯﺍﻟﺖ ﺗﻌﺮﻑ ‪‬ﺎ ﺍﻟﻴﻮﻡ‬
‫ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﻣﻦ ﺟﺬﻭﻉ ﺍﻟﻨﺠﻞ ‪.‬‬
‫ﺍﺳﻄﻮﺍﻧﺔ ﺍﺑﻮ ﻟﺒﺎﻳﺔ ‪.‬‬ ‫ﺃ‪-‬‬

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 ‫ﺏ‪ -‬ﺍﺳﻄﻮﺍﻧﺔ ﺍﻟﻮﻗﻮﺩ ‪.‬‬
‫ﺕ‪ -‬ﺍﺳﻄﻮﺍﻧﺔ ﻣﺼﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﺙ‪ -‬ﺍﺳﻄﻮﺍﻧﺔ ﻋﺎﺋﺸﺔ ‪.‬‬
‫ﺝ‪ -‬ﺍﺳﻄﻮﺍﻧﺔ ﺍﻟﺴﺮﺭ ‪ ،‬ﺍﶈﺪﺱ ‪.‬‬
‫‪ -٣‬ﲢﺪﺩﺕ ﻣﻌﺎﱂ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﻗﺎﻝ ﻣﻨﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ‬
‫ﺑﲔ ﺑﱵ ﻭﻣﻨﱪﻱ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﳉﻨﺔ ﺭﺧﺎﻣﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﳑﻴﺰ‬
‫ﻋﻦ ﻏﲑﻩ ﻭﻫﻲ ﰲ ﻭﺳﻂ ﺍﳌﺴﺠﺪ ‪.‬‬
‫‪ -٤‬ﺑﻘﻴﺖ ﺃﺑﻮﺍﺑﻪ ﺍﻟﺜﻼﺛﺔ ﻛﻤﺎ ﻛﺎﻧﺖ ﺇﻻ ﺍﻥ ﺑﺎﺏ ﺁﻝ ﻋﺜﻤﺎﻥ ﺻﺎﺭ ﻳﻌﺮﻑ‬
‫ﺑﺒﺎﺏ ﺟﱪﺍﻳﻞ ﺑﻌﺪ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ‪ .‬ﻭﻏﺪﺭ ﺑﲏ ﻗﺮﻳﻈﺔ ‪.‬‬
‫‪ -٥‬ﻛﺎﻥ ﺳﻘﻒ ﺿﻠﺘﻴﻪ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﳋﺸﺐ ﻭﻓﻮﻗﻬﺎ ﺳﻘﻒ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻄﲔ‬
‫ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ‪.‬‬
‫‪ -٦‬ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺄﺫﻧﻪ ﻭﻻ ﳏﺮﺍﺏ ﳎﻮﻑ ‪.‬‬

‫ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪:‬‬

‫• ﺃﻋﻤﺎﻝ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬

‫• ﺃﻋﻤﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪١٧‬ﻫـ ‪.‬‬

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 ‫ﺱ‪ /‬ﻣﺎ ﻫﻲ ﺯﻳﺎﺩﺓ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻭﻣﺎ ﺳﺒﺒﻬﺎ ﻭﻣﺎ ﻫﻲ‬
‫ﻣﻮﺍﺻﻔﺎ‪‬ﺎ ؟‬

‫‪ -١‬ﺍﺯﺩﺍﺩ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ ﻓﺘﺢ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻓﺎﺭﺱ ﻭﻗﺪ ﺷﻌﺮ ﻋﻤﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻀﻴﻖ ﺍﳌﺴﺠﺪ ﺍﻟﺸﺮﻳﻒ ﻓﻘﺮﺭ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﴰﺎﻟﻪ ﻭﺟﻨﻮﺑﻪ‬
‫ﻭﻏﺮﺑﻪ ﺑﻨﻔﺲ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻛﺎﻥ ﻣﺒﻨﻴﺎﹰ ‪‬ﺎ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‬
‫ﺑﺎب اﻟﻨﺴﺎء‬

‫ﺑﺎب ﺟﺒﺮﯾﻞ‬
‫ﺑﺎب اﻟﺮﺣﻤﺔ‬

‫ﺑﺎب اﻟﺴﻼم‬

‫ﺱ‪ /‬ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﰲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ؟‬

‫ﺝ‪ /‬ﺍﻟﺮﺧﺎﺀ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺬﻱ ﳒﻢ ﻋﻦ ﺧﲑ ﺍﳉﺰﻳﺔ ﻭﺍﳋﺮﺍﺝ ﻭﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‬

‫ﺍﳌﻔﺘﻮﺣﺔ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻮﺍﺩ ﺍﳌﻜﻠﻔﺔ ﻟﻠﺠﻬﺪ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻮﻗﺖ ‪.‬‬

‫‪ -٢‬ﺻﺎﺭ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺿﻌﻒ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﰲ ﻋـﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺑﻘﺎﺀ ﻣﻌﺎﳌﻪ ﺍﻷﻭﱃ ﻛﻤﺎ‬
‫ﻛﺎﻧﺖ ‪.‬‬

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 ‫• ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫‪٢٦‬ﻫـ ‪.‬‬
‫‪ -‬ﺑﲎ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻭﻭﺳﻌﻪ ﻣﺴﺘﺨﺪﻣﺎﹰ ﻣﻮﺍﺩ ﺑﻨﺎﺀ ﲣﺎﻟﻒ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﳌﺴﺠﺪ ﻣﻦ ﻗﺒﻞ ‪ .‬ﻓﻤﺎ ﻫﻲ ﻭﻣﺎ ﺳﺒﺐ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ؟‬
‫‪-١‬ﺍﺳﺘﺒﺪﻝ ﺍﻟﻄﲔ ﻭﺍﳊﺠﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺟﺪﺭﺍﻥ ﺍﳌﺴﺠﺪ ﺑﺄﺣﺠﺎﺭ‬
‫ﻣﻨﺤﻮﺗﺔ ﻓﻤﺎ ﺃﺿﺎﻑ ﺟﻬﺪﺍﹰ ﻭﻭﻗﺘﺎ ﻭﻣﺎﻻ ﻻﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻨﻮﻉ ﺍﻟﻐﲑ‬
‫ﻣﺄﻟﻮﻑ ﰲ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﻴﺎﺓ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ‪.‬‬
‫‪-٢‬ﺍﺳﺘﺨﺪﻡ ﺍﺳﻄﻮﺍﻧﺎﺕ ﻣﻦ ﺍﳊﺠﺮ ﺍﳌﻨﺤﻮﺕ ﺑﺸﻜﻞ ﺩﺍﺋﺮﻱ ﻟﺘﺤﻞ ﳏﻞ‬
‫ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ﰲ ﲪﻞ ﺳﻘﻒ ﺍﳌﺴﺠﺪ ‪.‬‬
‫‪-٣‬ﺍﺳﺘﺨﺪﻡ ﺧﺸﺐ ﺍﻟﺴﺎﺝ ﺍﳌﺘﺴﺎﻭﻱ ﰲ ﻃﻮﻟﻪ ﻭﻋﺮﺿﻪ ﺑﺪﻻﹰ ﻣﻦ ﻋﻮﺍﺭﺽ‬
‫ﺍﳋﺸﺐ ﺍﶈﻠﻲ ‪.‬‬
‫‪-٤‬ﺯﺍﺩ ﰲ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﻭﻣﻦ ﺍﻟﻐﺮﺏ ﻭﻣﻦ ﺍﳉﻨﻮﺏ ﻭﱂ ﻳﺘﻌﺮﺽ‬
‫ﻛﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻟﻠﺠﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ ‪ ،‬ﻟﻮﺟﻮﺩ ﺣﺠﺮﺍﺕ ﺃﻣﻬﺎﺕ‬
‫ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ﲨﻴﻌﺎﹰ ‪.‬‬

‫‪-٥‬ﱂ ﻳﻜﻦ ﻟﻠﻤﺴﺠﺪ ﻣﺄﺫﻧﺔ ﻭﻻ ﳏﺮﺍﺏ ﳎﻮﻑ ﺃﺳﻮﺓ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳊﺎﻝ ﰲ‬
‫ﻋﻬﺪ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬

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 ‫• ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﰲ ﻋﻬﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ‪١٣٢-٤١‬ﻫـ ‪.‬‬
‫‪ -‬ﻭﻟﻊ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻔﻦ ﺍﻟﺒﻨﺎﺀ ﺣﱴ ﺧﻠﺪ ﻋﻬﺪﻩ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ‬
‫ﰲ ﺍﻹﺳﻼﻡ ‪.‬‬
‫‪ -‬ﲤﻴﺰ ﻋﻬﺪﻩ ﺑﻜﺜﺮﺓ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺷﺮﻗﺎﹰ ﻭﻏﺮﺑﺎﹰ ﳑﺎ ﻋﺎﺩ ﻋﻠﻰ ﺍﳋﺰﻳﻨﺔ ﺍﻷﻣﻮﻳﺔ‬
‫ﺑﺎﻟﻮﻓﺮﺓ ﰲ ﺍﳌﺎﻝ ‪.‬‬
‫‪ -‬ﺑﻨﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ‪.‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ‪:‬‬

‫ﻓﻘﺪ ﻃﻠﺐ ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﻭﺍﻟﻴﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻳﻬﺪﻡ‬
‫ﺣﺠﺮﺍﺕ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺑﻌﺪ ﺃﻥ ﺧﻠﺖ ﻣﻦ ﺳﺎﻛﻨﻴﻬﺎ ﻭﻳﻀﻴﻔﻬﺎ ﺇﱃ ﺍﻟﺘﻮﺳﻌﺔ ﺍﳉﺪﻳﺪﺓ‬
‫ﺍﻟﱵ ﺃﺧﺬﺕ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ -١‬ﺑﻨﻴﺖ ﺟﺪﺭﺍﻥ ﺍﳌﺴﺠﺪ ﺑﺎﳊﺠﺮ ﺍﳌﻨﺤﻮﺕ ﻛﻤﺎ ﻛﺎﻧﺖ ﰲ ﻋﺜﻤﺎﻥ ﺭﺿﻲ‬

‫ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫‪ -٢‬ﴰﻠﺖ ﺍﻟﺘﻮﺳﻌﺔ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﻤﺎﻝ ‪.‬‬
‫‪ -٣‬ﺩﻋﻢ ﺍﻟﺴﻘﻒ ﺑﺎﻷﺳﻄﻮﺍﻧﺎﺕ ﺍﳊﺠﺮﻳﺔ ﺍﳌﻨﺤﻮﺗﺔ ﺑﺸﻜﻞ ﺩﺍﺋﺮﻱ ﻛﻤﺎ ﻛﺎﻧﺖ‬
‫ﰲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫‪ -٤‬ﺯﻳﻨﺖ ﺟﺪﺭﺍﻥ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﺑﺎﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺎﺳﺐ‬
‫ﺍﳌﻘﺎﻡ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ) ﻫﻲ ﻣﻜﻌﺒﺎﺕ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﺍﳌﻠﻮﻧﺔ ﲝﺠﻢ‬
‫ﺿﻔﺮ ﺍﻹﻧﺴﺎﻥ ﺗﺮﺹ ﺇﱃ ﺟﺎﻧﺐ ﺑﻌﻀﻬﺎ ﻓﻴﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﻔﻨﺎﻥ ﺯﺧﺮﻓﻴﺔ‬
‫ﻧﺒﺎﺗﻴﺔ ﺃﻭ ﻛﺘﺎﻧﻴﺔ ﺃﻭ ﻫﻨﺪﺳﻴﺔ ( ‪.‬‬

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 ‫‪ -٥‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺮﺧﺎﻡ ﺍ‪‬ﺬﻉ ﰲ ﺗﻜﺴﻴﺔ ﺟﺪﺍﺭﻥ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺑﺎﺭﺗﻔﺎﻉ‬
‫ﻣﺘﺮﻳﻦ ‪.‬‬
‫‪ -٦‬ﺻﺎﺭ ﻟﻠﻤﺴﺠﺪ ﺍﻟﺸﺮﻳﻒ ﻣﺄﺫﻥ ﺑﻌﺪ ﺃﻥ ﺗﻌﻤﻤﺖ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ‪.‬‬
‫‪ -٧‬ﺻﺎﺭ ﻟﻪ ﳏﺮﺍﺏ ﳎﻮﻑ ﲜﻮﺍﺭ ﺍﻹﺳﻄﻮﺍﻧﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻨﺪﻫﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺳﻮﱂ ‪.‬‬
‫‪ -٨‬ﺍﺣﺘﻔﻆ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺑﺄﺑﻮﺍﺑﻪ ﺍﻟﻘﺪﳝﺔ ﲟﺴﻤﻴﺎ‪‬ﺎ ﺍﻟﱵ ﻋﺮﻓﻨﺎﻫﺎ ﰲ ﻋﻬﺪ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫‪ -٩‬ﺗﻄﻠﺒﺖ ﲪﺎﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻫﻮ ﺍﳋﻠﻴﻔﺔ‬
‫ﰲ ﺍﻟﻐﺎﻟﺐ ﰒ ﺻﺎﺭ ﺍﻟﻮﺍﱄ ﻳﺆﻡ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻧﺘﻘﺎﻝ ﺍﳋﻼﻓﺔ ﺇﱃ ﺍﻟﺸﺎﻡ ‪ .‬ﻋﻤﻞ‬
‫ﻣﻘﺼﻮﺭﺓ ﺗﻔﻀﻠﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﲝﺎﺟﺰ ﻳﺮﻯ ﻣﻦ ﺧﻼﻟﻪ ﻫﻴﺌﻪ ﻭﻳﺴﻤﻊ ﺻﻮﺗﻪ ‪.‬‬

‫• ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ‪٦٥٦-١٣٢‬ﻫـ‬

‫ﻛﺎﻧﺖ ﺃﻫﻢ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺳﻴﲔ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﳌﻬﺪﻱ ﺳﻨﺔ ‪١٦٢‬ﻫـ‬
‫ﻓﻮﺳﻊ ﺍﳌﺴﺠﺪ ﻣﻦ ﻣﺆﺧﺮﺗﻪ ﻭﻗﺪ ﲤﻴﺰﺕ ﺃﻋﻤﺎﻟﻪ ﲟﺎ ﻳﻠﻲ ‪:‬‬

‫‪ -١‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺟﺰﺀ ﻛﺒﲑ ﻣﻦ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻷﻣﻮﻳﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﳌﺴﺠﺪ‬

‫ﺍﻟﺸﺮﻳﻒ ‪.‬‬
‫‪ -٢‬ﺃﺑﻘﻰ ﻋﻠﻰ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﻭﻋﻠﻰ ﺍﻟﻈﻼﺕ ﺍﻷﺭﺑﻊ ‪.‬‬
‫‪ -٣‬ﺣﺪﺩﺕ ﺍﻟﻨﻘﻮﺵ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺍﻟﱵ ﺗﺄﺛﺮﺕ ﺑﺎﳍﺪﻡ ﻭﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻰ‬
‫ﻋﻘﻮﺩ ﺍﳌﺴﺠﺪ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺗﻮﺳﻌﺔ ﺍﳌﻬﺪﻱ ﺍﲰﻪ ﻭﺗﺎﺭﻳﺦ ﺍﻟﺒﻨﺎﺀ ﻭﻣﺎ‬
‫ﻳﻨﺎﺳﺐ ﺫﻟﻚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﻭﺁﻳﺎﺕ ﺷﺮﻳﻔﺔ ‪.‬‬
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 ‫ﺱ‪ /‬ﻣﺎ ﻫﻲ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺮﺑﻂ ﺍﻟﺪﻭﻳﻼﺕ ﺍﳌﺴﺘﻘﻠﺔ ﰲ ﺍﳌﺸﺮﻕ ﺍﻭ ﺍﳌﻐﺮﺏ‬
‫ﻋﻦ ﺧﻠﻴﻔﺔ ﺑﻐﺪﺍﺩ ؟‬

‫‪ -١‬ﺩﻋﻢ ﺍﳋﺰﻳﻨﺔ ﺍﳋﻼﻓﻴﺔ ﲟﺒﻠﻎ ﻣﻦ ﺍﳌﺎﻝ ﺳﻨﻮﻳﺎﹰ ‪.‬‬

‫‪ -٢‬ﺫﻛﺮ ﺍﲰﻪ ﰲ ﺍﳋﻄﺐ ﻣﻦ ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﺍﻟﻮﻻﻳﺔ ﺳﺎﺑﻘﺎﹰ ﻷﺳﻢ ﺍﻟﻮﺍﱄ ﺍﳌﺴﺘﻘﻞ ‪.‬‬
‫‪ -٣‬ﻛﺘﺎﺑﺔ ﺍﺳﻢ ﺍﳋﻠﻴﻔﺔ ﻣﻊ ﺍﺳﻢ ﺍﻟﻮﺍﱄ ﺍﳌﺴﺘﻘﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻮﺩ ﺍﻟﱵ ﺗﺴﻠﻜﻬﺎ‬
‫ﺍﻟﻮﻻﻳﺔ ‪:‬‬
‫ﺩﻳﻨﺎﺭ " ﺫﻫﺐ "‬ ‫ﺃ‪-‬‬
‫ﺏ‪ -‬ﺩﺭﻫﻢ "ﻓﻀﺔ"‬
‫ﺕ‪ -‬ﻓﻠﺲ "ﳓﺎﺱ"‬

‫• ﺍﳊﺮﻳﻖ ﺍﻟﺬﻱ ﺩﻣﺮ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺳﻨﺔ ‪٦٥٤‬ﻫـ ‪:‬‬

‫‪ -١‬ﻣﺎ ﺳﺒﺒﻪ ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺁﺛﺎﺭﻩ ؟‬
‫‪ -٢‬ﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﻣﺎ ﻫﻲ ﺇﻣﻜﺎﻧﻴﺎ‪‬ﺎ ؟‬
‫‪ -٣‬ﺑﺬﻝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﺎ ﰲ ﻭﺳﻌﻬﻢ ﻓﻨﻈﻔﻮﺍ ﺍﳌﺴﺠﺪ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺮﺣﻴﻖ‬
‫ﻋﻤﺎﻝ ﻭﺃﻣﻮﺍﻝ ﻭﺑﻨﺎﺀﻳﻦ ﻭﺑﺎﺷﺮﺕ ﺍﻟﺪﻭﻟﺔ‬ ‫ﻭﻃﻠﺒﻮﺍ ﻣﻦ ﺍﳋﻠﻴﻔﺔ‬
‫ﺑﺈﻣﻜﺎﻧﻴﺎ‪‬ﺎ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺃﻋﻤﺎﻝ ﺍﻟﺒﻨﺎﺀ ﺍﻟﱵ ﺍﳓﺼﺮﺕ ﰲ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻭﺍﳊﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ‪ .‬ﰒ ﺗﻮﻗﻒ ﺍﻟﻌﻤﻞ ﺑﺴﻘﻮﻁ ﺑﻐﺪﺍﺩ ﰲ ﻳﺪ ﺍﳌﻐﻮﻝ ﺳﻨﺔ‬
‫‪٦٥٦‬ﻫـ ‪.‬‬

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 ‫‪ -٤‬ﻣﻦ ﺍﻟﺬﻱ ﺗﻮﱃ ﺇﲤﺎﻡ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‬
‫؟‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺮﺳﻮﻟﻴﺔ ﰲ ﺍﻟﻴﻤﻦ‬ ‫ﺃ‪-‬‬
‫ﺏ‪ -‬ﺍﻟﺪﻭﻟﺔ ﺍﳌﻤﻠﻮﻛﻴﺔ ﰲ ﻣﺼﺮ‬

‫ﺗﻌﺎﻭﻧﺘﺎ ﰲ ﺇﲤﺎﻡ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻣﺎ ﰎ ﺍﻟﻨﺼﺮ ﻟﻠﻤﻤﺎﻟﻴﻚ‬
‫ﻋﻠﻰ ﺍﳌﻐﻮﻝ ﰲ ﻣﻌﺮﻛﺔ ﻋﲔ ﺟﺎﻟﻮﺕ ﺳﻨﺔ ‪٦٥٨‬ﻫـ ﺍﻧﻔﺮﺩ ﺍﳌﻤﺎﻟﻴﻚ ﺑﺈﲤﺎﻡ ﺍﻟﻌﻤﺎﺭﺓ‬
‫ﰲ ﻋﻬﺪ ﺍﻟﻈﺎﻫﺮ ﺑﻴﱪﺱ ‪.‬‬

‫ﻭﻻ ﲣﺘﻠﻒ ﳑﻴﺰﺍﺕ ﻫﺬﻩ ﺍﻟﻌﻤﺎﺭﺓ ﻋﻦ ﺃﻋﻤﺎﻝ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ‬
‫ﰲ ﻣﻮﺍﺩﻫﺎ ﻭﻣﻈﻬﺮﻫﺎ ﲝﻴﺚ ﱂ ﺗﺴﺘﻄﻊ ﺑﻌﺪ ﺇﲤﺎﻣﻬﺎ ﺍﻟﻌﻮﺩﺓ ﺑﻌﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺇﱃ‬
‫ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻭﻋﻤﺎﺭﺓ ﺍﳌﻬﺪﻱ‪.‬‬

‫‪ -١‬ﻗﺪﻡ ﻣﻊ ﺯﻭﺟﺘﻪ ﻭﺭﺿﻴﻌﻬﻤﺎ ﺇﱃ ﺑﻠﺪ ﻳﻔﺘﻘﺮ ﺇﱃ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻴﺎﺓ ‪.‬‬

‫‪ -٢‬ﺟﺎﺀ ﺑﻌﺪ ﺃﻥ ﺗﺰﻭﺝ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻟﺰﻭﺟﺔ ﺍﻷﻭﱃ ‪.‬‬
‫‪ -٣‬ﺟﺎﺀ ﺑﻌﺪ ﺃﻥ ﺗﺰﻭﺝ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻟﺰﻭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫‪ -٤‬ﻗﺼﺔ ﺍﻟﻐﺪﺍﺀ ‪.‬‬
‫‪ -٥‬ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ‪.‬‬

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 ‫• ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ‪:‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ‪.‬‬

‫ﻛﻴﻒ ﻛﺎﻧﺖ ﻗﺒﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ‪ ،‬ﻭﻛﻴﻒ‬
‫ﺻﺎﺭﺕ ﰲ ﻋﻬﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ؟‬

‫ﺱ‪ /‬ﻛﻢ ﻣﺮﺓ ﻗﺪﻡ ﻓﻴﻬﺎ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻣﻜﺔ ؟ ‪ ٥-٤‬ﻣﺮﺍﺕ‬

‫• ﻛﺎﻧﺖ ﺍﻟﻜﻌﺒﺔ ﺑﻌﻤﻖ ﻛﺒﲑ ﰲ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ﻋﻨﺪ ﻣﻘﺪﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻛﻮﻣﺔ ﻣﻦ ﺗﺮﺍﺏ ﻓﻮﻕ ﻗﻮﺍﻋﺪ ﻣﺘﻴﻨﺔ ﻗﺎﻝ ﻣﻦ ﺷﺎﻫﺪﻫﺎ ﻋﻨﺪﻣﺎ ﺑﻨﺖ ﻗﺮﻳﺶ‬
‫ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻋﺎﺩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﻋﻨﺪﻣﺎ‬
‫ﺃﻋﺎﺩ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ ﺑﺄﻣﺮ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ‬
‫‪٧٥‬ﻫـ ﻭﻋﻨﺪﻣﺎ ﺟﺪﺩﻫﺎ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ‪١٠٣٩‬ﻫـ ‪ " :‬ﺇﻥ ﻫﺬﻩ ﺍﻷﺣﺠﺎﺭ‬
‫ﺗﻔﻮﻕ ﰲ ﻭﺯ‪‬ﺎ ﻭﺣﺠﻤﻬﺎ ﻭﻃﺮﻳﻘﺔ ﺑﻨﺎﺋﻬﺎ ﻗﺪﺭﺓ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻭﺻﻔﻬﺎ " ﻓﻘﺪ‬
‫ﺗﻜﻮﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺪ ﺑﻨﺘﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﺑﺄﻣﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‬
‫ﻟﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ‪.‬‬

‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﻣﻮﺍﺻﻔﺎﺕ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﰲ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬

‫‪ -١‬ﻗﺎﻡ ﻣﻊ ﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﺑﺘﻨﻈﻴﻒ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﻠﻮ ﻣﻮﺿﻊ ﺍﻟﻜﻌﺒﺔ‬
‫ﺍﳌﺸﺮﻓﺔ ‪.‬‬
‫‪ -٢‬ﺃﻋﺪ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺒﻨﺎﺀ ﻣﺴﺘﻌﻴﻨﺎﹰ ﺑﻮﻟﺪﻩ ﺇﲰﺎﻋﻴﻞ ﻭﺭﲟﺎ ﺳﺎﻋﺪﳘﺎ ﻣﻦ‬
‫ﻛﺎﻥ ﰲ ﻣﻜﺔ ﺁﻧﺬﺍﻙ ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﺗﻘﺮﻳﺒﺎﹰ ‪.‬‬

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 ‫‪ -٣‬ﺭﻓﻊ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﻮﺍﱄ ‪ ٩‬ﺃﺫﺭﻉ ﺃﻱ ‪٤,٥‬ﻡ‬
‫‪ -٤‬ﺟﻌﻞ ﳍﺎ ﺑﺎﺑﲔ ﺃﺣﺪﳘﺎ ﺷﺮﻗﻲ ﻭﺍﻵﺧﺮ ﻏﺮﰊ ﻭﳘﺎ ﻣﻼﺻﻘﺎﻥ ﻟﻸﺭﺽ ‪.‬‬
‫‪ -٥‬ﺟﻌﻞ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻄﻮﺍﻑ ﻭ‪‬ﺎﻳﺘﻪ ﻋﻼﻣﺔ ﻓﺎﺭﻗﺔ ﻫﻲ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ‬
‫ﺟﻲﺀ ﺑﻪ ﻣﻦ ﺍﳉﻨﺔ ﰲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪.‬‬

‫ﺛﺎﻟﺜﺎﹰ ‪ :‬ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ‪:‬‬

‫ﺱ‪ /‬ﳌﺎﺫﺍ ﺃﻋﺎﺩﺕ ﻗﺮﻳﺶ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﻫﻞ ﻟﺬﻟﻚ ﻋﻼﻗﺔ ﺑﺎﺯﺩﻫﺎﺭ ﲡﺎﺭ‪‬ﺎ ﺍﻟﱵ‬
‫ﺑﻠﻐﺖ ﺃﻭﺟﻬﺎ ﰲ ﻋﻬﺪ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ؟‬

‫ﺍﳉﻮﺍﺏ ‪ :‬ﻧﻌﻢ‬

‫ﺱ‪ /‬ﻣﺎ ﻫﻲ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﻤﺎﺭﻳﺔ ﺍﻟﱵ ﺃﺷﺘﺮﻃﻬﺎ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﻳﺒﲏ ﻣﻦ ﻗﻮﻣﻪ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻋﻨﺪ ﲰﺢ ﳍﻢ ﲟﺠﺎﻭﺭﺓ ﺑﻴﺖ ﺍﷲ ؟‬

‫‪ -١‬ﺃﺣﺎﻁ ﺍﻟﻜﻌﺒﺔ ﲟﻄﺎﻑ ﻳﻜﻔﻲ ﺁﻧﺬﺍﻙ ﻷﻋﺪﺍﺩ ﺍﻟﻄﺎﺋﻔﲔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻣﻦ‬

‫ﻗﺮﻳﺶ ‪.‬‬
‫‪ -٢‬ﻭﺯﻉ ﻣﺎ ﺣﻮﻝ ﺍﳌﻄﺎﻑ ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﺑﲔ ﺯﻋﻤﺎﺀ ﻗﺮﻳﺶ ‪ .‬ﻭﻳﺼﻞ ﺑﲔ ﻛﻞ‬
‫ﺩﺍﺭﻳﻦ ﲟﻤﺮ ﻳﺼﻞ ﺍﻟﻄﺮﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺑﺎﳌﻄﺎﻑ ‪.‬‬
‫‪ -٣‬ﺍﺷﺘﺮﻁ ﺃﻥ ﻳﺒﻨﻮﺍ ﺑﻴﻮ‪‬ﻢ ﻋﻠﻰ ﺷﻜﻞ ﺩﺍﺋﺮﻱ ﺣﱴ ﻻ ﲤﺎﺛﻞ ﺍﻟﻜﻌﺒﺔ ﺍﻟﱵ‬
‫ﻛﺎﻧﺖ ﻋﻠﻰ ﺷﻜﻞ ﻣﺴﺘﻄﻴﻞ ‪.‬‬
‫‪ -٤‬ﺍﺷﺘﺮﻁ ﺃﻻ ﺗﻌﻠﻮ ﺑﻴﻮ‪‬ﻢ ﻓﻮﻕ ﻣﺴﺘﻮﻯ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻗﻒ ﺑﻨﺎﺀ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ‪٩‬ﺃﺫﺭﻉ = ‪٤,٥‬ﻡ ﺗﻘﺮﻳﺒﺎﹰ ‪.‬‬

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 ‫ﺱ‪ /‬ﻣﺎ ﻫﻲ ﻣﻮﺍﺻﻔﺎﺕ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ؟‬

‫‪ -١‬ﲨﻌﺖ ﻧﻔﻘﺘﻬﺎ ﻣﻦ ﺍﳌﺎﻝ ﺍﳊﻼﻝ ﲟﺎ ﻳﻜﻔﻲ ﻟﺒﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ‪.‬‬

‫‪ -٢‬ﻫﺪﻣﺖ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻘﺪﱘ ﺣﱴ ﻇﻬﺮﺕ ﳍﻢ ﻗﻮﺍﻋﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪.‬‬
‫‪ -٣‬ﺑﺎﺷﺮﺕ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺩﻭﻥ ﺃﻥ ﻳﻈﻬﺮ ﺑﻴﻨﻬﻢ ﺧﻼﻑ ﺣﱴ ﻭﺻﻠﻮﺍ ﺇﱃ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﻣﻦ ﳛﺚ ﻟﻪ‬
‫ﻭﺿﻊ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﰲ ﻣﻜﺎﻧﻪ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺷﺎﺭﻋﻬﻢ ‪:‬‬

‫ﺗﺸﺎﺟﺮﺕ ﺍﻷﺣﻴﺎﺀ ﰲ ﻓﺼﻞ ﺧﻄﺔ‬

‫ﺟﺮﺕ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻨﺤﺲ ﻣﻦ ﺑﻌﺪ ﺃﺳﻌﺪ‬

‫ﻓﻠﻤﺎ ﺭﺃﻳﻨﺎ ﺍﻷﻣﺮ ﻗﺪ ﺟﺪ ﺟﺪﻩ‬

‫ﻭﱂ ﻳﺒﻖ ﺷﻲﺀ ﻏﲑ ﺳﻞ ﺍﳌﻬﻨﺪ ‪.‬‬

‫ﺭﺿﻴﻨﺎ ﻭﻗﻠﻨﺎ ﺍﳊﻜﻢ ﺃﻭﻝ ﻃﺎﻟﻊ‬

‫ﳛﻴﻲ ﻣﻦ ﺍﻟﺒﻄﺤﺎﺀ ﻣﻦ ﻏﲑ ﻣﻮﻋﺪ‬

‫ﻓﻘﺪ ﺟﺎﺀﻧﺎ ﻫﺬﺍ ﺍﻷﻣﲔ ﳏﻜﻢ‬

‫ﻓﻘﻠﻨﺎ ﺭﺿﻴﻨﺎ ﺑﺎﻷﻣﲔ ﳏﻤﺪ‬

‫‪ -٤‬ﺍﻧﻘﺼﻮﺍ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﻤﺎﱄ ﺣﻮﺍﱄ ﺳﺘﺔ ﺃﺫﺭﻉ ﻭﺷﱪ ﺃﻱ ﻣﺎ ﻳﻌﺎﺩﻝ‬

‫‪٣‬ﺃﻣﺘﺎﺭ ﺗﻘﺮﻳﺒﺎﹰ ‪ .‬ﻭﻗﺪ ﺗﻄﻠﺐ ﺍﻷﻣﺮ ﺣﻔﺮ ﺃﺳﺎﺳﺎﺕ ﻋﻤﻴﻘﺔ ﻭﺑﻨﺎﺀ ﺟﺪﺍﺭ‬
‫ﳛﺘﻤﻞ ﻣﺎ ﻳﻌﻠﻮﻩ ﻣﻦ ﺑﻨﺎﺀ ‪.‬‬

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 ‫‪ -‬ﻣﺎﻫﻲ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺟﻮﻉ ﺑﺎﳉﺪﺍﺭ ﺍﻟﺸﻤﺎﱄ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ؟ ﺃﺳﺒﺎﺏ ﳐﺘﻠﻔﺔ ‪.‬‬
‫‪ -٥‬ﺳﺪﻭﺍ ﺍﻟﺒﺎﺏ ﺍﻟﻐﺮﰊ ﻭﺭﻓﻌﻮﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ ﲝﻮﺍﱄ ‪٤‬ﺃﺫﺭﻉ =‪ ٢‬ﻡ ﺗﻘﺮﻳﺒﺎﹰ‬
‫ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﳌﺎﺫﺍ ؟‬
‫ﺝ‪ /‬ﻟﻜﻲ ﺗﺘﺤﻜﻢ ﻗﺮﻳﺶ ﰲ ﺇﺩﺧﺎﻝ ﻣﻦ ﺗﺮﻏﺐ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻭﺿﻊ ﻣﻦ ﻻ‬
‫ﻳﺮﻳﺪﻭﻥ ﺇﺩﺧﺎﻟﻪ ‪.‬‬
‫ﺱ‪ /‬ﻫﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﺣﺪﺛﺘﻪ ﻗﺮﻳﺶ ﻓﻴﻤﺎ ﻭﺭﺛﻮﻩ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ ﺍﳊﺞ ؟ ﺝ‪ /‬ﻻ‬
‫‪ -١‬ﻋﺪﻡ ﺧﺮﻭﺟﻬﻢ ﺇﱃ ﻋﺮﻓﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ) ﰒ ﺃﻓﻴﻀﻮﺍ ﻣﻦ ﺣﻴﺚ ﺃﻓﺎﺽ‬
‫ﺍﻟﻨﺎﺱ ( ‪.‬‬
‫‪ -٢‬ﻳﺪﺧﻠﻮﻥ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﻇﻬﺮﻭﻫﺎ ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﺤﺎﻳﻞ ﺑﻌﺾ ﺍﻟﺸﻬﻮﺭ ﻋﻦ ﻭﻗﺘﻬﺎ – ﺍﻟﻨﺴﺊ ‪.‬‬

‫‪-٦‬ﺯﺍﺩﻭﺍ ﰲ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻜﻌﺒﺔ ﺿﻌﻒ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﰲ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻱ ‪٩‬ﺃﺫﺭﻉ‬

‫ﻓﺼﺎﺭ ﺍﺭﺗﻔﺎﻋﻬﺎ ‪ ١٨‬ﺫﺭﺍﻉ ‪.‬‬

‫‪-٧‬ﺳﻘﻔﻮﺍ ﺍﻟﻜﻌﺒﺔ ﺑﻌﻮﺍﺭﺽ ﺍﳋﺸﺐ ﻭﺟﻌﻠﻮﺍ ﳍﺎ ﺩﺭﺝ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻳﻮﺻﻞ ﺇﱃ‬

‫ﺳﻄﺤﻬﺎ ‪.‬‬

‫ﺱ‪ /‬ﻣﺎ ﻫﻲ ﻗﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﺪﺭﺝ ﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﺇﱃ ﺍﻟﻴﻮﻡ ؟‬

‫ﺝ‪ /‬ﻻ ﺗﻌﻠﻴﻖ ﺍﻟﺴﺘﺎﺭﺓ ﻭﺗﻘﻞ ﺑﻌﺾ ﺣﻮﺍﺋﺠﻬﺎ ﺇﱃ ﺳﻄﺤﻬﺎ ‪.‬‬

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 ‫ﺱ‪ /‬ﻣﺎ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺃﻧﻜﺮﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﻋﻤﺎﻝ ﻗﺮﻳﺶ ﰲ‬
‫ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ؟‬

‫• ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﰲ ﺍﻹﺳﻼﻡ ‪:‬‬

‫‪ -١‬ﺃﻋﻤﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ‪٦٤‬ﻫـ ‪:‬‬

‫ﺑﻘﻴﺖ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﻋﻠﻰ ﺣﺎﳍﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﰲ ﺍﻹﺳﻼﻡ ﺣﱴ ﺯﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺍﻟﺰﺑﲑ ﺍﻟﺬﻱ ﺍﺳﺘﻘﻞ ﻓﺘﺮﺓ ﺍﳍﺪﻭﺀ ﺍﻟﺬﻱ ﺃﻋﻘﺐ ﻣﻮﺕ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ .‬ﻓﻬﺪﻡ ﺍﻟﻜﻌﺒﺔ‬
‫ﻭﺃﻋﺎﺩﻫﺎ ﻋﻠﻰ ﻛﺎﻣﻞ ﻗﻮﺍﻋﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺗﻪ ﺃ‪/‬ﻩ ﻋﻦ ﺧﺎﻟﺘﻪ‬
‫ﻋﺎﺋﺸﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻨﺪﻣﺎ ﺳﺄﻟﺘﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ‪ ،‬ﻋﻦ‬
‫ﺳﺒﺐ ﺍﻧﻘﺎﺹ ﻗﺮﻳﺶ ﺍﳉﺰﺀ ﺍﻟﺸﻤﺎﱄ ﻣﻦ ﻗﻮﺍﻋﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪ .‬ﻭﰎ ﻟﻪ ﻣﺎ ﺃﺭﺍﺩ ‪ .‬ﺇﻻ ﺇﻧﻪ‬
‫ﺯﺍﺩ ﰲ ﺍﺭﺗﻔﺎﻋﻬﺎ ‪ ٩‬ﺃﺫﺭﻉ ‪ .‬ﻭﻗﺎﻝ ‪ :‬ﻗﺪ ﻛﺎﻧﺖ ﻗﺒﻞ ﻗﺮﻳﺶ ‪١٩‬ﺃﺫﺭﻉ ‪ ،‬ﻓﺰﺍﺩ‪‬ﺎ‬
‫‪٩‬ﺃﺫﺭﻉ ﻭﱂ ﻳﻨﻜﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻟﻚ ‪ .‬ﻓﺄﻧﺎ ﺃﺯﻳﺪﻫﺎ ‪ ٩‬ﺃﺫﺭﻉ ﺃﻳﻀﺎﹰ ﻣﻦ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﻐﺮﰊ ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ ﻭﺍﻧﻘﺎﺹ ﺍﳉﺎﻧﺐ ﺍﻟﺸﻤﺎﱄ ‪.‬‬

‫‪ -٢‬ﺃﻋﻤﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻋﻠﻰ ﻳﺪ ﻭﺍﱄ ﻣﻜﺔ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ‬

‫ﺍﻟﺜﻘﻔﻲ ‪٧٥‬ﻫـ ‪:‬‬

‫ﺃ‪‬ﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﱰﺍﻉ ﻣﻊ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻨﺪﻣﺎ ﻗﺘﻠﻪ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ ‪.‬‬
‫ﻭﻋﺎﺩﺕ ﻣﻜﺔ ﻛﻐﲑﻫﺎ ﻣﻦ ﻣﺪﻥ ﺍﳊﺠﺎﺯ ﺇﱃ ﻃﺎﻋﺔ ﺍﻷﻣﻮﻳﲔ ‪.‬‬

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 ‫ﻭﻟﻜﻲ ﳝﺤﻮ ﺫﻛﺮﻯ ﻫﺬﺍ ﺍﻟﺜﺄﺋﺮ ‪ ،‬ﺃﺭﺍﺩ ﳏﻮ ﺃﻋﻤﺎﻟﻪ ﰲ ﺍﻟﻜﻌﺒﺔ ﻓﺎﻣﺮ ﺍﳊﺠﺎﺝ ‪‬ﺪﻡ‬
‫ﺍﻟﻜﻌﺒﺔ ﻭﺇﻋﺎﺩ‪‬ﺎ ﺇﱃ ﺣﺎﳍﺎ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺴﺘﻄﻊ ﺍﻧﻘﺎﺹ ﺍﺭﺗﻔﺎﻋﻬﺎ ﺍﻟﺬﻱ‬
‫ﻭﺻﻞ ﰲ ﻋﻬﺪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺇﱃ ‪ ٢٧‬ﺫﺭﺍﻉ =‪١٥‬ﻡ ‪.‬‬

‫‪ -١‬ﺍﻧﻘﺺ ﺍﳉﺎﻧﺐ ﺍﻟﺸﻤﺎﱄ ﻭﻋﺎﺩ ﺑﻪ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﺯﻣﻦ ﻗﺮﻳﺶ ‪.‬‬

‫‪ -٢‬ﺳﺪ ﺍﻟﺒﺎﺏ ﺍﳋﻠﻔﻲ ‪.‬‬
‫‪ -٣‬ﺭﻓﻊ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ ‪.‬‬
‫‪ -٤‬ﺍﺑﻘﻰ ﺍﺭﺗﻔﺎﻋﻬﺎ ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﰲ ﻋﻬﺪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪.‬‬
‫‪ -٥‬ﻭﻗﺪ ﺍﺣﺘﻔﻈﺖ ﻫﺬﻩ ﺍﻟﻜﻌﺒﺔ ‪‬ﺬﻩ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻃﻴﻠﺔ ﻋﻬﻮﺩ‬
‫ﺍﻹﺳﻼﻡ ﺍﳌﺨﺘﻠﻔﺔ ﺣﱴ ﺍﻟﻴﻮﻡ ‪ .‬ﺭﻏﻢ ﺭﻏﺒﺔ ﺍﳌﻬﺪﻱ ﺇﻋﺎﺩ‪‬ﺎ ﺇﱃ ﻣﺎ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ‪ .‬ﻗﺎﻝ ﻟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ‪ :‬ﺩﻋﻬﺎ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺣﺎﳍﺎ ‪ ،‬ﻓﺄﱐ ﺃﺧﺎﻑ ﺃﻥ ﻳﺄﰐ ﺑﻌﺪﻙ ﻣﻦ ﳜﺎﻟﻔﻚ ﺍﻟﺮﺃﻱ‬
‫ﻓﻴﻬﺪﻣﻬﺎ ‪ .‬ﻓﺘﺼﺒﺢ ﻣﻠﻌﺒﺔ ﺑﺄﻳﺪﻱ ﺍﳌﻠﻮﻙ ‪.‬‬
‫• ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ ‪:‬‬
‫‪ -‬ﺃﻋﻤﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺳﻨﺔ‬
‫‪١٧‬ﻫـ ‪.‬‬

‫ﺍﺗﻔﻘﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﻋﻠﻰ ﺃﻥ ﻗﺼﻲ ﺗﺮﻙ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﻔﻀﺎﺀ ﻟﻠﻄﺎﺋﻔﲔ‬
‫ﻣﻦ ﻗﺮﻳﺶ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ‪ .‬ﻭﻗﺪ ﺑﻘﻲ ﺍﻷﻣﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﻃﻴﻠﺔ ﻋﻬﺪ ﻗﺮﻳﺶ‬
‫ﻭﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ .‬ﻭﻛﺬﻟﻚ ﻋﻬﺪ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ‪.‬‬

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 ‫ﻓﻠﻤﺎ ﺟﺎﺀ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﺪﺙ ﰲ ﺳﻨﺔ ‪١٧‬ﻫـ ﺩﺧﻮﻝ‬
‫ﺳﻴﻞ ﻋﺎﺭﻡ ﺇﱃ ﺍﳌﻄﺎﻑ ‪ ،‬ﻓﺄﻗﺘﻠﻊ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺃﺧﺮﺟﻪ ﺧﺎﺭﺝ ﺍﻟﺮﺣﻢ ‪ .‬ﻓﻠﻤﺎ‬
‫ﻋﻠﻢ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺪﻡ ﻣﻜﺔ ﻣﻌﺘﻤﺮﺍﹰ ‪ ،‬ﻭﺃﻋﺎﺩ ﺍﳌﻘﺎﻡ ﺇﱃ ﻣﻮﺿﻌﻪ ‪ .‬ﻭﺃﺣﺲ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻀﻴﻖ ﺍﳌﻄﺎﻑ ‪ ،‬ﻓﺄﻣﺮ ‪‬ﺪﻡ ﺍﻟﺒﻴﻮﺕ ﺍﶈﻴﻄﺔ ﺑﺎﳌﻄﺎﻑ ‪ ،‬ﻭﻋﻮﺽ‬
‫ﺃﻫﻠﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ‪ .‬ﻭﺃﺣﺎﻁ ﺍﳌﻄﺎﻑ ﺑﺴﻮﺭ ﻣﺮﺗﻔﻊ ‪ ،‬ﻭﻭﺿﻊ ﻗﻨﺎﺩﻳﻞ ﺍﻟﺰﻳﺖ‬
‫ﻟﻜﻲ ﺗﻨﲑ ﺍﳌﻄﺎﻑ ﻟﻠﻄﺎﺋﻔﲔ ﻭﺍﻟﻌﺎﻛﻔﲔ ﻟﻴﻼﹰ ‪ .‬ﰒ ﺣﺎﻭﻝ ﺗﺼﺮﻳﻒ ﺍﻟﺴﻴﻮﻝ ﻋﻦ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ .‬ﻓﺒﲎ ﰲ ﺃﻋﻠﻰ ﺍﳌﺪﻋﻰ ﺣﺎﻟﻴﺎﹰ ﺳﺪﺍﹰ ﺑﻨﺎﻩ ﺑﺎﳊﺠﺎﺭﺓ ﺍﳌﺼﻨﻔﺮﺓ ﻟﻜﻲ‬
‫ﻳﺼﺮﻑ ﺍﻟﺴﻴﻮﻝ ﺇﱃ ﻭﺍﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ‪ .‬ﻭﲰﻲ ﺭﺩﻡ ‪ ،‬ﺳﺪ ﺑﲏ ﲨﺢ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ‬
‫ﺳﺪ ﰲ ﺍﻹﺳﻼﻡ ‪.‬‬

‫‪-٢‬ﺃﻋﻤﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﻟﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺳﻨﺔ‬

‫‪٢٦‬ﻫـ ‪.‬‬

‫ﺗﺄﻛﺪ ﻟﻨﺎ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﺃﻥ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﻣﻌﻤﺎﺭﻳﺔ ﲣﺎﻟﻒ ﻣﺎ ﺳﺒﻘﻬﺎ ﰲ ﺍﳉﻮﻫﺮ ﻭﺍﳌﻈﻬﺮ ‪ .‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﰲ ﻋﻤﺎﺭﺗﻪ ﻟﻠﻤﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺳﻨﺔ ‪٢٦‬ﻫـ ‪ .‬ﻋﻨﺪﻣﺎ ﺃﺣﺲ ﺑﻀﻴﻖ ﰲ‬
‫ﺍﳌﻄﺎﻑ ﺑﻌﺪ ﺍﺯﺩﻳﺎﺩ ﺃﻋﺪﺍﺩ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﳊﺞ ﺃﺿﻌﺎﻓﺎﹰ ﻣﻀﺎﻋﻔﺔ ﻋﻤﺎ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲨﻴﻌﺎﹰ ‪ .‬ﻓﺄﻟﺰﻡ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻭﺭ ﺍﳌﻄﻠﺔ ﻋﻠﻰ‬
‫ﺍﳌﻄﺎﻑ ﺑﺎﻟﺘﺨﻠﻲ ﻋﻨﻬﺎ ﻭﺗﻌﻮﻳﻀﻬﻢ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ‪ .‬ﰒ ﻫﺪﻣﻬﺎ ﻭﺃﺣﺎﻁ ﺍﳌﻄﺎﻑ ﲜﺪﺍﺭ‬
‫ﻳﺮﺗﻜﺰ ﻋﻠﻴﻪ ﺿﻠﻪ ﻛﺠﺪﺍﺭ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲢﻴﻂ ﺑﺎﳌﻄﺎﻑ ﺑﺸﻜﻞ ﺩﺍﺋﺮﻱ ‪.‬‬
‫ﻭﺗﺮﺗﻜﺰ ﻋﻠﻰ ﺃﻋﻤﺪﺓ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﺃﻭ ﺍﳊﺠﺮ ﺍﳌﻨﺤﻮﺕ ﺑﺸﻜﻞ ﺩﺍﺋﺮﻱ ﳑﺎ ﻳﻠﻲ ﺍﳌﻄﺎﻑ ‪.‬‬

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 ‫ﻭ‪‬ﺬﺍ ﻳﺘﺄﻛﺪ ﻟﻨﺎ ﺗﻄﻮﺭ ﺃﻋﻤﺎﻝ ﺍﻟﺒﻨﺎﺀ ﰲ ﻋﻬﺪ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺬﻱ ﺟﲎ ﲦﺎﺭ ﻣﺎ ﻗﺎﻡ ﺑﻪ‬
‫ﺳﻠﻔﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻔﺘﻮﺣﺎﺕ ‪.‬‬

‫• ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ‪١٣٢-٤١‬ﻫـ‬

‫‪ -٣‬ﺃﻋﻤﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺍﺑﻨﻪ ﺍﻟﻮﻟﻴﺪ ‪:‬‬

‫ﻗﺎﻡ ﺑﻌﺪ ﺍﳌﻠﻚ ﰲ ﺳﻨﺔ ‪٧٥‬ﻫـ ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﺪﻡ ﺇﱃ ﺍﳊﺠﺎﺯ ﺑﻌﺪ ﺍﻛﺘﻤﺎﻝ ﺑﻨﺎﺀ ﺍﳊﺠﺎﺝ‬
‫ﻟﻠﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﺑﺘﻮﺳﻴﻊ ﺍﳌﻄﺎﻑ ﲟﺎ ﻳﺘﻤﺸﻰ ﻣﻊ ﺇﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ﰲ ﻋﻬﺪﻩ‬

‫‪ .‬ﰒ ﺟﺎﺀ ﻋﻬﺪ ﺍﺑﻨﻪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳌﻮﻟﻊ ﺑﻔﻦ ﺍﻟﻨﺎﺀ ﻭﺍﻟﺮﺍﻏﺐ ﰲ ﲤﻴﻴﺰ ﻋﻬﺪﻩ‬
‫ﺑﺄﻋﻤﺎﻝ ﻣﻌﻤﺎﺭﻳﺔ ﺧﺎﻟﺪﺓ – ﻻ ﺳﻴﻤﺎ ﻭﺃﻥ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻷﻣﻮﻳﺔ ﻗﺪ ﺑﻠﻐﺖ ﰲ ﻋﻬﺪﻩ‬
‫ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﺎ ﻓﻔﺘﺤﺖ ﺍﻷﻧﺪﻟﺲ ﻭﺑﻼﺩ ﺍﳌﺸﺮﻕ ﻭﺑﻼﺩ ﺍﳍﻨﺪ ‪.‬‬

‫ﻭﻗﺮﺭ ﻋﻠﻰ ﺃﺛﺮ ﺫﻟﻚ ﺑﻨﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﻗﺒﻞ ﺃﻋﻤﺎﻟﻪ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ‪ .‬ﻓﺰﺍﺩ ﰲ ﺍﳌﻄﺎﻑ ﺯﻳﺎﺩﺓ ﻛﺒﲑﺓ ﺍﺳﺘﺪﻋﺖ ﻫﺪﻡ ﺍﻟﺒﻴﻮﺕ ﺍ‪‬ﺎﻭﺭﺓ ‪ ،‬ﰒ‬
‫ﺃﻗﺎﻡ ﺍﻷﺭﻭﻗﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﶈﻴﻄﺔ ﺑﺎﳌﻄﺎﻑ ﻭﺯﻳﻦ ﺟﺪﺭﺍ‪‬ﺎ ﺑﺎﻟﺮﺧﺎﻡ ﺍ‪‬ﺰﻉ ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻛﻮﺷﺎﺕ ﺍﻟﻌﻘﻮﺩ ﺍﳌﻄﻠﺔ ﻋﻠﻰ ﺍﳌﻄﺎﻑ ﺑﺎﻟﻔﺴﻴﻔﺴﺎﺀ ﺍﳌﻠﻮﻧﺔ ﻣﺴﺘﺨﺪﻣﺎﹰ ﺍﻷﻋﻤﺪﺓ‬
‫ﺍﳊﺠﺮﻳﺔ ﺍﳌﺪﻭﺭﺓ ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺮﺧﺎﻣﻴﺔ ﰲ ﲪﻞ ﻛﻮﺷﺎﺕ ﺍﻟﻌﻘﻮﺩ ﰒ ﺳﻘﻔﻪ ﲞﺸﺐ ﺍﻟﺴﺎﺝ‬
‫ﺍ‪‬ﻠﻮﺏ ﻣﻦ ﺍﳍﻨﺪ ‪.‬‬

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 ‫ﺭﺍﺑﻌﺎﹰ ‪ :‬ﻓﻀﻞ ﺍﻟﻌﺮﺏ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ ‪ +‬ﺍﳌﺪﻧﻴﺔ ‪ +‬ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳌﺪﻥ ﻭﺍﳌﺴﺎﺟﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ‬

‫ﺍﺣﺲ ﺍﻟﻌﺮﺏ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ‪ ،‬ﲝﺎﺟﺘﻬﻢ ﺇﱃ ﺇﻗﺎﻣﺔ‬

‫ﻣﻌﺴﻜﺮﺍﺕ ﺩﺍﺋﻤﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ‪ .‬ﺪﻑ ﺗﻮﻃﻴﺪ ﺍﻷﻣﻦ ‪ ،‬ﻭﻧﺸﺮ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ ‪ ،‬ﻓﺨﺎﻃﺒﻮﺍ ﺍﳋﻠﻴﻔﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺃﻣﺮﻫﺎ ﻭﻣﺎ‬
‫ﻳﻨﺒﻐﻲ ﻋﻤﻠﻪ ﺣﻴﺎﳍﺎ ‪ ،‬ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﲣﺎﺫ ﺍﳌﻌﺴﻜﺮﺍﺕ ﻣﻦ ﺍﻟﻘﺼﺐ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﺗﻼﻑ‬
‫ﺍﻟﻨﺎﺭ ﻟﻜﺜﲑ ﻣﻨﻬﺎ ﻗﺪ ﺩﻋﺎﻫﻢ ﺇﱃ ﳐﺎﻃﺒﺘﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺍﻟﺴﻤﺎﺡ ﳍﻢ ﺑﺒﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ‬
‫ﺑﺎﻟﻠﱭ ) ﻃﲔ ﳎﻔﻒ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﻮﺍﻟﺐ ﻣﺘﺴﺎﻭﻳﺔ ( ﻓﻘﺎﻝ ﻣﻀﻄﺮﺍﹰ ‪ ) :‬ﺍﻓﻌﻠﻮﺍ ﻭﻻ‬
‫ﻳﺰﻳﺪﻥ ﺃﺣﺪﻛﻢ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺑﻴﺎﺕ ) ﻏﺮﻑ ( ﻭﻻ ﺗﺘﻄﺎﻭﻟﻮﺍ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺃﻟﺰﻣﻮﺍ ﺍﻟﺴﺘﺔ‬
‫ﺗﻠﺰﻣﻜﻢ ﺩﻭﻟﺔ (‬

‫ﻭ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻛﺎﻥ ﺍﻟﺒﻨﺎﺀ ﺑﺎﻟﻠﱭ ﻫﻮ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﳓﻮ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﲢﻮﻳﻞ ﺍﻟﺒﺼﺮﺓ‬
‫ﻭﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﻔﺴﻄﺎﻁ ﻣﻦ ﻣﻌﺴﻜﺮﺍﺕ ﻣﺆﻗﺘﺔ ﺇﱃ ﻣﺪﻥ ﺟﺪﻳﺪﺓ ﺗﺘﻔﻖ ﻣﻊ ﻇﺮﻭﻑ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﳉﺪﻳﺪ ‪.‬‬

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 ‫ﺧﺎﻣﺴﺎﹰ ‪ :‬ﺗﻨﺸﺄﺓ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ) ﺍﻟﺒﺼﺮﺓ ‪+‬‬
‫ﺍﻟﻜﻮﻓﺔ ‪ +‬ﺍﻟﻔﺴﻄﺎﻁ (‬
‫ﺍﺧﺘﻄﺎﻁ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺼﺮﺓ ﺳﻨﺔ ‪١٦‬ﻫــ ‪٦٣٧ /‬ﻡ‬

‫‪ _١‬ﻣﻌﺮﻓﺔ ﺍﻟﻌﺮﺏ ﳌﺮﻓﺄ ‪‬ﺮ ﺍﻷﺑﻠﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪.‬‬

‫‪ _٢‬ﺍﺗﺼﺎﻝ ﺍﳌﺴﻠﻤﲔ ‪‬ﺬﻩ ﺍﳌﻨﻄﻘﺔ ﺳﻨﺔ ‪١٢‬ﻫــ ﺑﻘﻴﺎﺩﺓ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪.‬‬

‫‪ _٣‬ﺍﺳﺘﻴﻼﺀ ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ ﻋﻠﻰ ﺍﳌﺮﻓﺄ ﺳﻨﺔ ‪ ١٤‬ﻫـ ‪ ،‬ﻭﺗﻜﺮﻛﺰﻩ ﰲ ﺍﳌﺪﺍﺋﻦ ‪.‬‬

‫‪ _٤‬ﺍﺳﺘﻴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻧﻔﻮﺭﻫﻢ ﻣﻦ ﺟﻮ ﺍﳌﺪﺍﺋﻦ ‪.‬‬

‫‪ _٥‬ﺍﺧﺘﻴﺎﺭ ﻣﻮﻗﻊ ﺍﳋﺮﻳﺒﺔ ﻋﻠﻰ ﺷﻂ ﺍﻟﻌﺮﺏ ﻗﺮﺏ ﻣﺮﻓﺄ ‪‬ﺮ ﺍﻷﺑﻠﺔ ﻣﻌﺴﻜﺮﺍﹰ ﻣﺆﻗﺘﺎ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ) ﺍﻧﻈﺮ ﺍﳋﺮﻳﻄﺔ (‪.‬‬

‫‪ _٦‬ﻧﺼﺐ ﺍﻟﺒﺴﺎﻃﻴﻂ ﻭﺍﳋﻴﺎﻡ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ ‪ ،‬ﰒ ﺍﻟﺒﻨﺎﺀ ﺑﺎﻟﻘﺼﺐ ‪.‬‬

‫‪ _٧‬ﺍﻟﺒﻨﺎﺀ ﺑﺎﻟﻠﱭ ﻭﺃﺳﺒﺎﺑﻪ ‪ ،‬ﻭﺷﺮﻭﻁ ﻋﻤﺮ ﺍﳌﻌﻤﺎﺭﻳﺔ ‪.‬‬

‫‪ _٨‬ﺗﻘﺪﻡ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ‪ ،‬ﻭﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻠﱭ ﺑﺎﻷﺟﻮﺭ ﺍﶈﺮﻭﻕ ‪.‬‬

‫ﺍﻟﺒﺼﺮﺓ ﰲ ﻭﻻﻳﺔ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪.‬‬

‫ﻳﻌﻮﺩ ﺗﻄﻮﺭ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﺇﱃ ﻭﻻﻳﺔ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺬﻱ ﺧﻠﻒ‬
‫ﻭﺍﻟﻴﻬﺎ ﺍﻻﻭﻝ ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺫﻟﻚ ﻋﻠﻰ‬
‫ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ‪:‬‬

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 ‫ﻛﺎﻧﺖ ﺍﳌﺪﻳﻨﺔ ﻗﺪ ﺷﻬﺪﺕ ﻗﺪﻭﻡ ﺍﻓﻮﺍﺝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺍﻟﻴﻤﻦ‬
‫ﻭﺑﻼﺩ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﺑﻄﻮﻥ ﺍﻟﻌﺮﺏ ﺍ‪‬ﺎﻭﺭﺓ ﳌﻨﻄﻘﺔ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﺑﻘﺼﺪ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻋﻤﻠﻴﺔ‬
‫ﺍﳉﻬﺎﺩ ﺍﳌﺴﺘﻤﺮﺓ ﻭﻧﻴﻞ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﱵ ﺗﻌﻘﺐ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ‪.‬‬

‫ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﱃ ﺗﺮﺍﲪﻬﻢ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﺗﺸﻮﺏ ﻋﺪﺩ ﻣﻦ ﺍﻟﱰﻋﺎﺕ‬
‫ﺍﻟﻌﺮﻗﻴﺔ ‪ ،‬ﻭﻗﺪ ﻋﺮﻑ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﻗﺪﺭ ﺧﻄﻮﺭﺗﻪ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻋﻪ‬
‫ﺑﻘﺎﺋﺪ ﺍﻟﺒﺼﺮﺓ ﻭﻭﺍﻟﻴﻬﺎ ) ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ ( ﰲ ﺣﺠﺔ ﺳﻨﺔ ‪١٦‬ﻫــ ‪ .‬ﻓﺄﻧﺘﺪﺏ ﳍﺎ‬
‫ﺇﱃ ﻣﻮﺳﻰ ﺍﻻﺷﻌﺮﻱ ﻭﻗﺎﻝ ﻟﻪ ) ﺇﱐ ﻣﺮﺳﻠﻚ ﺇﱃ ﺃﺭﺽ ﻗﺪ ﺑﺎﺽ ﻓﻴﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﻓﺮﺥ ‪ ،‬ﻓﺄﻟﺰﻡ ﺍﻟﻌﺪﻝ ﻭﻻ ﺗﺴﺘﺒﺪﻝ ﻓﻴﺴﺘﺒﺪﻝ ﺍﷲ ﺑﻚ ( ﻭﺣﺜﻪ ﻋﻠﻰ ﻣﻌﺎﳉﺔ ﻣﺸﺎﻛﻞ‬
‫ﺍﳌﺪﻳﻨﺔ ﲝﻜﻤﻪ ﻭﺭﻭﻳﺔ ‪ .‬ﻭﻟﺬﻟﻚ ﻗﺎﻡ ﺑﺎﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ _١‬ﺟﺪﺩ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻭﺩﺍﺭ ﺍﻻﻣﺎﺭﺓ ﺑﺎﻟﻠﱭ ﻭﺍﻟﻄﲔ ﻭﺳﻘﻔﻬﻤﺎ ﺑﺎﳋﺸﺐ‬
‫ﻭﺍﳉﺮﻳﺪ ‪.‬‬

‫‪ _٢‬ﻗﺴﻢ ﻣﺴﺎﻛﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺃﺣﻴﺎﺀ ﻣﺘﺒﺎﻋﺪﺓ ‪.‬‬

‫‪ _٣‬ﻭﺯﻉ ﺍﻟﻘﺒﺎﺋﻞ ﺣﺴﺐ ﺃﺟﻨﺎﺳﻬﻢ ﻋﻠﻰ ﺍﻷﺣﻴﺎﺀ ﺍﳉﺪﻳﺪﺓ ‪.‬‬

‫‪ _٤‬ﺷﻖ ﰲ ﻭﺳﻂ ﺍﳌﺪﻳﻨﺔ ﺷﺎﺭﻉ ﻛﺒﲑ ﺑﻌﺮﺽ ‪ ٦٠‬ﺫﺭﺍﻉ ‪ ،‬ﻋﺮﻑ ﺑﺸﺎﺭﻉ ﺍﳌﺮﺑﺪ‬
‫ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ ﺷﻮﺍﺭﻉ ﻓﺮﻋﻴﺔ ﺑﻌﺮﺽ ‪ ٧‬ﺍﺫﺭﻉ ‪ ،‬ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻄﺮﻗﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﳌﻮﺻﻠﺔ‬
‫ﺇﱃ ﺑﻌﺾ ﺍﻻﺣﻴﺎﺀ ﺑﻌﺮﺽ ‪ ٣/٥‬ﺫﺭﺍﻉ ‪.‬‬

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 ‫‪ _٥‬ﺧﺼﺺ ﰲ ﻭﺳﻂ ﺍﻷﺣﻴﺎﺀ ﻣﻴﺪﺍﻥ ﻓﺴﻴﺢ ‪ ،‬ﺗﻨﻔﺬ ﺇﻟﻴﻪ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻷﺯﻗﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫‪ ،‬ﻣﻊ ﲣﺼﻴﺺ ﺟﺰﺀ ﻣﻨﻪ ﻟﺮﺑﻂ ﺍﻟﺪﻭﺍﺏ ‪ ،‬ﻭﺟﺰﺀ ﺁﺧﺮ ﻟﺪﻓﻦ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍ‪‬ﺎﻭﺭﺓ ‪.‬‬

‫ﻣﻌﺎﱂ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ‪:‬‬

‫‪ _١‬ﻗﺎﻡ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ ) ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ( ﰲ ﺧﻼﻓﺔ ﻣﻌﺎﻭﻳﺔ ﺑﺈﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ‬

‫ﻭﺗﻮﺳﻴﻊ ﻣﺴﺎﺣﺘﻪ ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﻭﳌﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ ﻣﺄﺫﻥ ﰲ ﺳﻨﺔ ‪ ٤٥‬ﻫــ‪.‬‬

‫‪ _٢‬ﺑﲎ ﻓﻴﻬﺎ ﺩﺍﺭﺍﹰ ﻛﺒﲑﺓ ﲰﺎﻫﺎ ﺩﺍﺭ ﺍﻟﺮﺯﻕ ‪.‬‬

‫‪ _٣‬ﺣﻔﺮ ‪‬ﺮ ﺍﻷﺑﻠﺔ ﻭﻣﻌﻘﻞ ﻭﻋﻤﻘﻬﻤﺎ ‪ ،‬ﺣﱴ ﺻﺎﺭﺕ ﺍﻟﺴﻔﻦ ﺗﺼﻞ ﻣﻦ ﺧﻼﳍﻤﺎ ﺇﱃ‬
‫ﺍﻟﺒﺼﺮﺓ ‪.‬‬

‫‪ _٤‬ﺃﺳﻜﻦ ﰲ ﺍﺣﺪ ﺃﺣﻴﺎﺋﻬﺎ ‪ ٤٠٠٠‬ﻣﻦ ﺍﻟﺒﺨﺎﺭﻳﺔ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﲞﺎﺭﻯ ﻭﲰﺎﻫﺎ‬

‫ﺑﺎﲰﻬﻢ ‪.‬‬

‫‪ _٥‬ﻗﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﻋﻨﺪﻣﺎ ﺧﻠﻒ ﻭﺍﻟﺪﻩ ﰲ ﻭﻻﻳﺔ ﺍﻟﺒﺼﺮﺓ ﺑﺒﻨﺎﺀ ﺍﻟﻘﺼﺮ ﺍﻷﺑﻴﺾ‬
‫‪ .‬ﺑﺄﻣﻮﺍﻝ ﻛﺜﲑﺓ ﺣﱴ ﻋﺪ ﺃﺷﻬﺮ ﺑﻨﺎﺀ ﰲ ﺍﳌﺪﻳﻨﺔ ‪.‬‬

‫‪ _٦‬ﺑﲎ ﻫﺬﺍ ﺍﻟﻮﺍﱄ ﲜﺎﻧﺐ ﺍﳌﺪﻳﻨﻪ ‪ ،‬ﻣﺪﻳﻨﺔ ﺻﻐﲑﺓ ﲰﺎﻫﺎ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺯﻕ ‪.‬‬

‫‪ _٧‬ﺍﺷﺘﻬﺮ ﻣﻦ ﻣﺒﺎﻧﻴﻬﺎ ﰲ ﺍﻟﻌﺼﺮ ﺍﻻﻣﻮﻱ ﻭﻣﺎ ﻗﺒﻠﻪ ﺍﻟﻘﺼﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﺃ_ ﻗﺼﺮ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ ‪.‬‬

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 ‫ﺏ_ ﻗﺼﺮ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ) ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺩﻋﺎ‬
‫ﻟﻪ ﺑﻄﻮﻝ ﺍﻟﻌﻤﺮ ﻭﻛﺜﺮﺓ ﺍﻟﻮﻟﺪ (‬

‫ﺝ_ ﻗﺼﺮ ﺍﻟﻨﻮﺍﻫﻦ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﺯﻳﺎﺩ ﻭﻗﺼﺮ ﺍﳌﺴﲑﻳﻦ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﺍﺑﻨﻪ‬

‫ﺩ_ ﺍﻟﺘﻮﺳﻊ ﰲ ﺑﻨﺎﺀ ﺍﳊﻤﺎﻣﺎﺕ ﺍﻟﺒﺨﺎﺭﻳﺔ ﺣﻴﺚ ﴰﻠﺖ ﻛﻞ ﺣﻲ ﻭﺧﻄﺔ‬

‫ﻫـ_ ﻛﺎﻥ ﳍﺎ ﺛﻼﺛﺔ ﺃﺳﻮﺍﻕ ﺃﳘﻬﺎ ﻣﺮﺑﺪ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﺬﻱ ﺍﺷﺘﻬﺮ ﺑﺎﻷﺩﺏ‬

‫ﻭﺑﻴﻊ ﻟﻮﺍﺯﻡ ﺍﻟﻜﺘﺎﺑﺔ ) ﺍﻟﻮﺭﺍﻗﻮﻥ ( ﻭﻛﺎﻥ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﺬﻱ ﺷﻖ‬
‫ﺑﻪ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺷﺮﻗﻬﺎ ﺇﱃ ﻏﺮ‪‬ﺎ ‪.‬‬

‫ﻓﺘﺢ ﺍﻟﻜﻮﻓﺔ ‪ :‬ﻛﺎﻧﺖ ﺑﻌﺾ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺗﻘﻴﻢ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻛﺒﲏ‬
‫ﺷﻴﺒﺎ ﻭﻗﺪ ﻛﺎﻥ ﻟﺰﻋﻴﻤﻬﺎ ﺍﻟﺘﺎﺭﳜﻲ ) ﺍﳌﺜﲎ ﺑﻦ ﺣﺎﺭﺛﺔ ﺍﻟﺸﻴﺒﺎﱐ ( ﺩﻭﺭ ﰲ ﻓﺘﺤﻬﺎ ﺑﻌﺪ‬
‫ﺃﻥ ﺍﺳﻠﻢ ﻭﺗﺒﻌﻪ ﻗﻮﻣﻪ ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﰲ ﻋﻬﺪ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ‪ ،‬ﻛﻠﻔﻪ ﲟﻨﺎﻭﺷﺔ‬
‫ﺍﻟﻔﺮﺱ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ‪ ،‬ﰒ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻌﺪ ﺳﻨﺔ ‪ ١٢‬ﻣﻦ ﺍﳍﺠﺮﺓ‬
‫ﺑﻘﺼﺪ ﻓﻚ ﺍﳊﺼﺎﺭ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﻋﺮﺏ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﻓﺎﺳﺘﺠﺎﺏ ﺍﳌﺜﲎ‬
‫ﻹﻣﺮﺓ ﺧﺎﻟﺪ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﰲ ﻓﺘﻮﺣﺎﺗﻪ ﳓﻮ ﺍﻟﺸﻤﺎﻝ ‪ ،‬ﻓﺤﺎﺻﺮ ﻣﺪﻳﻨﺔ ﺍﳊﲑﺓ ) ﻋﺎﺻﻤﺔ‬
‫ﻋﻨﻮﺓ ‪ ،‬ﰒ ﺗﺮﻙ‬ ‫ﺍﳌﻨﺎﺫﺭﺓ ﺣﻠﻔﺎﺀ ﺍﻟﻔﺮﺱ ( ﻓﻔﺘﺤﻬﺎ ﺻﻠﺤﺎ ‪ ،‬ﰒ ﻓﺘﺢ ﺑﻌﺪﻫﺎ ﻣﺪﻳﻨﺔ‬
‫ﻋﻴﺎﺽ ﺑﻦ ﻏﻨﻢ‬ ‫ﺍﻟﻘﻴﺎﺩﺓ ﻟﻠﻤﺜﲎ ‪ ،‬ﻭﺍﲡﻪ ﻏﺮﺑﺎ ﺇﱃ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ) ﺍﳉﻮﻑ ﺣﺎﻟﻴﺎ (‬
‫ﻓﻬﺰﻡ ﺍﻟﻔﺮﺱ ﻓﻴﻬﺎ ‪ ،‬ﰒ ﻃﻠﺐ ﻣﻨﻪ ﺍﻻﲡﺎﻩ ﻟﻨﺠﺪﺓ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ‪.‬‬

‫ﺗﻮﱃ ﺍﳌﺜﲎ ﺍﻟﻘﻴﺎﺩﺓ ﰲ ﻭﺳﻂ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻓﻬﺰﻡ ﺍﻟﻔﺮﺱ ﻋﻨﺪ ﺑﺎﺑﻞ ﰒ ﻃﻠﺐ ﺍﻟﻌﻮﻥ ﻣﻦ‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ ،‬ﻓﺄﺑﻄﺎﺀ ﻋﻠﻴﻪ ﺍﳌﺪﺩ ‪ ،‬ﻓﺬﻫﺐ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﳌﺪﻳﺪ ﻻﺳﺘﻌﻤﺎﻝ ﺍﳌﺪﻳﺪ ‪،‬‬

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 ‫ﻓﻮﺟﺪ ﺍﻟﻨﺎﺱ ﻣﺸﻐﻮﻟﲔ ﰲ ﻣﺒﺎﻳﻌﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺒﻴﻌﺔ‬
‫ﺃﺭﺳﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﺟﻴﺸﺎ ﺑﻘﻴﺎﺩﺓ ﺃﰊ ﻋﺒﻴﺪﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻫﺬﺍ ﺍﳌﺪﺩ‬
‫ﻫﺰﻡ ﻋﻠﻰ ﻳﺪ ﺍﻟﻔﺮﺱ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﳌﺜﲎ ﰲ ﻣﻌﺮﻛﺔ ﺍﳉﺴﺮ ‪ ،‬ﻭﻗﺘﻞ ﻗﺎﺋﺪﻩ‬

‫ﺗﺄﺛﺮ ﻋﻤﺮ ﳍﺬﺍ ﺍﳌﺼﺎﺏ ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﻋﻤﺎﻟﻪ ﰲ ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻘﻮﻝ‬
‫ﳍﻢ ‪ ) :‬ﻻ ﺗﺪﻋﻮﺍ ﺃﺣﺪﺍ ﻟﻪ ﺳﻼﺡ ﺃﻭ ﻓﺮﺱ ‪ ،‬ﺃﻭ ﳒﺪﻩ ﺃﻭ ﻭﺍﻯ ﺇﻻ ﺍﻧﺘﺨﺒﺘﻤﻮﻩ‬
‫ﻭﻭﺟﻬﺘﻤﻮﻩ ﺇﱃ ‪ ،‬ﻭﺍﻟﻌﺠﻞ ﺍﻟﻌﺠﻞ (‬

‫ﰒ ﺍﺳﻨﺪ ﺍﻟﻘﻴﺎﺩﺓ ﳍﺬﺍ ﺍﳌﺪﺩ ﺍﳉﺪﻳﺪ ‪ ،‬ﺇﱃ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ‪ .‬ﻓﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻣﻘﺎﺑﻠﺔ ﺍﳌﺜﲎ ﺑﻦ ﺍﳊﺎﺭﺛﺔ ﺍﻟﺸﻴﺒﺎﱐ ‪،‬‬
‫ﻓﻘﺪ ﺗﻮﰲ ﻗﺒﻞ ﻭﺻﻮﻝ ﺳﻌﺪ ﻭﻣﺪﺩﻩ ﻣﺘﺄﺛﺮﺍﹰ ﲜﺮﻭﺡ ﺃﺻﺎﺑﺘﻪ ﰲ ﺇﺣﺪﻯ ﻣﻌﺎﺭﻛﻪ ﻣﻊ‬
‫ﺍﻟﻔﺮﺱ ‪.‬‬

‫ﻭﻛﺎﻥ ﺳﻌﺪ ﻗﺪ ﺍﺣﺘﺎﻁ ﻣﻦ ﻛﻤﺎﺋﻦ ﺍﻟﻔﺮﺱ ﻭﺧﺪﻋﻬﻢ ﺍﻟﱵ ﺭﺍﺡ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺍﻟﺜﻘﻔﻲ ﺿﺤﻴﺔ ﳍﺎ ‪ .‬ﻓﺄﲣﺬ ﳉﻴﺸﻪ ﻣﻘﺮﺍﹰ ﻋﺴﻜﺮﻭﺍ ﻓﻴﻪ ‪ ،‬ﰒ ﺍﻟﺘﻘﻮﺍ ﻣﻊ ﺍﻟﻔﺮﺱ ﰲ ﻣﻮﻗﻌﺔ‬
‫ﰒ ﺍﺳﺘﻮﱃ ﰲ ﻣﻄﺎﺭﺩﺗﻪ ﻟﻔﻠﻮﻝ ﺍﻟﻔﺮﺱ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺎﺩﺳﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﳊﲑﺓ ﺳﻨﺔ‬
‫ﺍﳌﺪﺍﺋﻦ ﻭﺟﻠﻮﻻﺀ ‪ ،‬ﻭﺃﻗﺎﻡ ﻣﻊ ﺟﻨﺪﻩ ﰲ ﻋﺎﺻﻤﺔ ﺍﻟﻔﺮﺱ ﺍﳌﺪﺍﺋﻦ‬

‫ﺍﺧﺘﻄﺎﻁ ﻣﺪﻳﻨﺔ ﺍﻟﻜﻮﻓﺔ ﺳﻨﺔ ‪ ١٧‬ﻫـ ‪ ٦٣٨ /‬ﻫـ‬

‫ﻛﺎﻥ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻗﺪ ﻧﺰﻝ ﲜﻴﺴﻪ ﰲ ﺍﳌﺪﺍﺋﻦ ﻃﻴﻠﺔ ﺍﻟﻔﺘﻮﺣﺎﺕ‬
‫ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺑﻼﺩ ﻓﺎﺭﺱ ‪ .‬ﻭﺟﻌﻞ ﺇﻗﺎﻣﺘﻪ ﰲ ﺍﻟﻘﺼﺮ ﺍﻷﺑﻴﺾ ﺍﻟﻜﺴﺮﻭﻱ ‪،‬‬
‫ﺍﳌﺪﺍﺋﻦ ﻟﺮﺩﺍﺀﺓ ﺟﻮﻫﺎ ‪ ،‬ﻭﺑﻠﻎ ﻣﻦ ﺃﻣﺮﻫﻢ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺭﺳﻞ ﻳﻘﻮﻝ‬

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 ‫ﻟﻘﺎﺋﺪﻫﻢ ) ﺃﻥ ﺍﻟﻌﺮﺏ ﻻ ﺗﺼﻠﺢ ﺑﺄﺭﺽ ‪‬ﺎ ﺃﺑﻠﻬﻢ ( ﻭﻛﺎﻥ ﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﻌﺪ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﻣﻜﺎﻥ ﺃﻓﻀﻞ ‪ .‬ﻓﻮﻗﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻠﻰ ﻣﻜﺎﻥ ﻗﺮﺏ ﺃﻧﻔﺎﺽ‬
‫ﻣﺪﻳﻨﺔ ﺑﺎﺑﻞ ﺍﻟﻘﺪﳝﺔ ﻋﻠﻰ ﺍﻟﺸﺎﻃﺊ ﺍﻟﻐﺮﰊ ﻟﻨﻬﺮ ﺍﻟﻔﺮﺍﺕ ‪ .‬ﻋﻠﻰ ﺑﻌﺪ ‪ ٣‬ﺃﻣﻴﺎﻝ ﺟﻨﻮﰊ‬
‫ﺍﳊﲑﺓ ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺠﺪ ﺃﻭﻝ ﺑﻨﺎﺀ ﺑﺎﻟﻜﻮﻓﺔ ‪ ،‬ﻓﻘﺪ ﻗﺒﻞ ﺃﻥ ﺳﻌﺪﺍﹰ ﻗﺪ ﺗﺮﻙ‬
‫ﺣﻮﻟﻪ ﻓﻀﺎﺀ ﻭﺍﺳﻌﺎﹰ ‪ ،‬ﰒ ﺑﲎ ﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ ﻏﲑ ﺑﻌﻴﺪ ﻣﻨﻪ ﰲ ﻭﺳﻂ ﺍﻟﻜﻮﻓﺔ ﻭﻗﺴﻢ‬
‫ﺍﳋﻄﻂ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻴﺶ ‪ ،‬ﻭﺍﲣﺬﻭﺍ ﺍﳌﻨﺎﺯﻝ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﻣﻦ‬
‫ﺍﻟﻘﺼﺐ ﰒ ﻣﻦ ﺍﻟﻠﱭ ﺑﻌﺪ ﺗﻜﺮﺭ ﺣﻮﺍﺩﺙ ﺍﳊﺮﻳﻖ ﻛﻤﺎ ﺣﺪﺙ ﰲ ﺍﻟﺒﺼﺮﺓ ‪.‬‬

‫ﻣﻌﺎﱂ ﺍﻟﻜﻮﻓﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ‪:‬‬

‫‪ _١‬ﺗﻘﺪﻡ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻭﻻﻳﺔ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻷﺟﻮﺭ ﺑﺪﻝ ﺍﻟﻠﱭ ‪.‬‬

‫‪ _٢‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻓﻴﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ ﳌﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻭﻻﻳﺔ ﺳﻌﺪ ﻭﻭﻻﻳﺔ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ‪.‬‬

‫‪ _٣‬ﺗﻮﺳﻴﻊ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﰲ ﻭﻻﻳﺔ ﺯﻳﺎﺩ ﺣﱴ ﺻﺎﺭ ﻳﺘﺴﻊ ﻟﺴﺘﲔ ﺃﻟﻒ ﻣﺼﻞ ﺑﻌﺪ‬
‫ﺃﻥ ﻛﺎﻥ ﻻ ﻳﺴﻊ ﺇﻻ ﺃﺭﺑﻌﲔ ﺍﻟﻔﺎ ﻭﺑﻨﺎﺀ ﺍﳌﺄﺫﻥ ﰲ ﺃﺭﻛﺎﻧﻪ ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺴﺠﺪ ﺍﻟﺒﺼﺮﺓ‬
‫ﺳﻨﺔ ‪٤٥‬ﻫـ‬

‫‪ _٤‬ﺗﻘﺪﻡ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻭﻻﻳﺔ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ﳍﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‬

‫ﻭﺗﻨﻈﻴﻢ ﺍﻷﺳﻮﺍﻕ ﰲ ﺍﳌﺪﻳﻨﺔ ﺣﱴ ﺧﺼﺺ ﻟﻜﻞ ﺣﺮﻓﺔ ﺳﻮﻕ ﺧﺎﺻﺎﹰ ‪‬ﺎ ‪ .‬ﻭﻛﺎﻥ‬

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 ‫ﺳﻮﻕ ﺣﻲ ﺍﻟﻜﻨﺎﺳﺔ ﺃﺷﻬﺮ ﺳﻮﻕ ﻭﺑﻪ ﻣﺮﺑﺪ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﻟﺴﻌﺔ ﻭﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻌﻨﺎﻳﺔ‬
‫ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﻵﺩﺍﺏ ‪.‬‬

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 ‫ﺳﺎﺩﺳﺎﹰ ‪ :‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﺪﻳﻨﻴﺔ) ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ‪ ،‬ﻭﺍﳊﺮﻡ ﺍﳌﻜﻲ‬
‫‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ‪ ،‬ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ ﺍﻻﻭﱃ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ،‬ﺍﻟﻘﲑﻭﺍﻥ ‪،‬‬
‫ﺍﳌﺴﺠﺪ ﺍﻷﻣﻮﻱ ﻟﺪﻣﺸﻖ ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪ ،‬ﻗﺒﺔ‬
‫ﺍﻟﺼﺨﺮﺓ (‬
‫ﻣﻌﺎﱂ ﺍﳌﺪﻳﻨﻪ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻭﺍﻟﻌﺒﺎﺳﻲ‬

‫‪ _١‬ﺗﻄﻮﺭﺕ ﻣﺒﺎﱐ ﺍﳌﺪﻳﻨﺔ ﻭﺗﻌﺪﺩﺕ ﺃﺩﻭﺍﺭﻫﺎ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭﺕ ﻣﺮﻛﺰﺍﹰ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ ‪ ،‬ﻭﻣﺎ ﳚﺎﻭﺭﻩ ﻣﻦ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪.‬‬

‫‪ _٢‬ﺍﺯﺩﺍﺩﺕ ﺃﳘﻴﺔ ﺍﳌﺪﻳﻨﺔ ﺑﻮﺟﻮﺩ ﺟﺎﻣﻌﻬﺎ ﺍﻟﻌﺘﻴﻖ ﺍﻟﺬﻱ ﺑﲏ ﻋﻠﻰ ﻳﺪ ﺟﻢ ﻏﻔﲑ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،‬ﺣﱴ ﻗﺒﻞ ﺍﻧﻪ ﺍﺟﺘﻤﻊ ﻣﻨﻬﻢ ﻋﻨﺪ ﻭﺿﻊ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ‬
‫ﲦﺎﻧﻮﻥ ﺻﺤﺎﺑﻴﺎﹰ ‪ ،‬ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﰲ ﻣﻘﺪﻣﺘﻬﺎ ‪.‬‬

‫‪ _٣‬ﺗﻌﺎﻗﺐ ﻋﻠﻰ ﻭﻻﻳﺘﻬﺎ ﰲ ﺍﻟﻌﺼﺮ ﺍﻻﻣﻮﻱ ﻋﺪ ﻣﻦ ﺍﻟﻮﻻﺓ ﻣﻨﻬﻢ‬

‫ﺃ _ ﻣﺴﻠﻤﺔ ﺑﻦ ﳐﻠﺪ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪٥٣‬ﻫـ ﺍﻟﺬﻱ ﺑﲎ ﻟﻠﻤﺴﺠﺪ ﺃﺭﺑﻊ‬

‫ﻣﺂﺫﻥ‬

‫ﺏ_ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪ ٧٩‬ﻫـ‬

‫ﺝ_ ﻗﺮﺓ ﺑﻦ ﺷﺮﻳﻚ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪ ٩٢‬ﻫـ ﺍﺳﻴﺤﺪﺙ ﻟﻠﻤﺴﺠﺪ ﳏﺮﺍﺏ‬

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 ‫‪ _٤‬ﻓﻘﺪﺕ ﺍﻟﻔﺴﻄﺎﻁ ﺑﻌﺾ ﺃﳘﻴﺘﻬﺎ ﻋﻨﺪﻣﺎ ﺑﻨﻴﺖ ﰲ ﴰﺎﳍﺎ ﺍﳌﺪﻥ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﺃ _ ﻣﺪﻳﻨﺔ ﺍﻟﻌﺴﻜﺮ ﺍﻟﻌﺒﺎﺳﻴﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﻭﻻﺓ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﻭﺟﻌﻠﻮﻫﺎ ﻣﻘﺮﺍﹰ‬

‫ﺏ_ ﻣﺪﻳﻨﺔ ﺍﻟﻘﻄﺎﺋﻊ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ ﻋﻨﺪﻣﺎ ﺍﺳﺘﻘﻞ ﲟﺼﺮ ﺳﻨﺔ ‪٢٥٤‬ﻫـ‬

‫ﺝ_ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﻔﺎﻃﻤﻴﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺟﻮﻫﺮ ﺍﻟﺼﻘﻠﻲ ﰲ ﴰﺎﻝ ﺍﻟﻘﻄﺎﺋﻊ ﺳﻨﻪ‬
‫‪٣٥٧‬ﻫـ ‪ ،‬ﻭﺃﺣﺎﻃﻬﺎ ﺑﺴﻮﺭ ﻓﺼﻠﻬﺎ ﻋﻦ ﺍﻟﻔﺴﻄﺎﻁ ﻭﺍﻟﻌﺴﻜﺮ ﻭﺍﻟﻘﻄﺎﺋﻊ‬

‫‪ _٥‬ﺗﻮﺣﺪﺕ ﺍﳌﺪﻥ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ ﰲ ﻋﻬﺪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﺍﻟﺬﻱ‬
‫ﺃﺣﺎﻁ ﺗﻠﻚ ﺍﳌﺪﻥ ﺑﺴﻮﺭ ﻣﻨﻴﻊ ﺳﻨﺔ ‪٥٦٧‬ﻫــ ﻭﺍﲣﺬ ﻣﻦ ﺍﻋﻠﻲ ﻣﻜﺎﻥ ﻓﻴﻬﺎ ﻣﻘﺮﺍﹰ‬
‫ﻹﺩﺍﺭﺗﻪ ﻋﺮﻓﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﻘﻠﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ‬

‫‪ _٦‬ﺑﻠﻐﺖ ﺍﳌﺪﻳﻨﺔ ﺑﺄﺣﻴﺎﺋﻬﺎ ﺍﻷﺭﺑﻊ ﺃﻭﺝ ﺍﺯﺩﻫﺎﺭﻫﺎ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻔﺎﻃﻤﻲ ‪_٣٥٨‬‬

‫‪٥٦٧‬ﻫـ ﻋﻨﺪﻣﺎ ﻧﺎﻓﺴﺖ ﺑﻐﺪﺍﺩ ﰲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻌﻠﻮﻡ ﰒ ﺍﺯﺩﺍﺩﺕ ﺃﳘﻴﺘﻬﺎ ﰲ‬
‫ﺍﻟﻌﺼﺮ ﺍﳌﻤﻠﻮﻛﻲ ‪٩٢٣ _٦٤٨‬ﻫـ ﻋﻨﺪﻣﺎ ﺻﺎﺭﺕ ﻋﺎﺻﻤﺔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﱵ ﺗﺰﻋﻤﺖ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺪ ﺳﻘﻮﻁ ﺑﻐﺪﺍﺩ ﺳﻨﻪ‬

‫ﺍﻟﻘﲑﻭﺍﻥ ﺳﻨﺔ ‪ ٥٠‬ﻫـ‬

‫ﻛﺎﻧﺖ ﺍﻟﻘﲑﻭﺍﻥ ﺭﺍﺑﻊ ﻣﺪﻳﻨﺔ ﺍﺧﺘﻄﺖ ﰲ ﺍﻹﺳﻼﻡ ‪ .‬ﻓﻘﺪ ﻭﱄ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺣﻜﻢ‬
‫ﺃﻓﺮﻳﻘﻴﺔ ﻋﻘﺒﺔ ﺑﻦ ﻧﺎﻓﻊ ﺳﻨﺔ ‪٤٨‬ﻫـ ) ﺗﺎﺑﻌﻲ ﺟﻠﻴﻞ (‪ ،‬ﻓﻮﺍﺻﻞ ﺗﻘﺪﻣﻪ ﻋﻠﻰ ﺭﺃﺱ‬
‫ﺟﻴﺶ ﻛﺒﲑ ﻣﻦ ﻣﺴﻠﻤﻲ ﺍﻟﱪﺑﺮ ‪ ،‬ﻭﻓﺘﺢ ﺃﻓﺮﻳﻘﻴﺔ ﻋﻨﻮﺓ‪ .‬ﺑﻴﺪ ﺃﻥ ﺍﻷﺧﻄﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ‬
‫ﲢﻴﻂ ﺑﻪ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺒﻼﺩ ﻭﺧﺎﺭﺟﻬﺎ ﺣﻜﻤﺖ ﻋﻠﻴﻪ ﺍﲣﺎﺫ ﻣﺪﻳﻨﺔ ﺩﺍﺧﻠﻴﺔ ‪ ،‬ﲢﻤﻲ‬
‫ﺟﻨﺪﻩ ﻣﻦ ﻫﺠﻤﺎﺕ ﺍﻟﱪﺑﺮ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻠﻔﺘﺢ ﻭﲢﻤﻴﻪ ﻣﻦ ﺍﻟﺮﻭﻡ ﺍﳌﺴﻴﻄﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺪﻥ‬

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 ‫ﺍﻟﺴﺎﺣﻠﻴﺔ ‪ ،‬ﻭﺗﺘﻮﻓﺮ ﻓﻴﻬﺎ ﺍﳌﻘﻮﻣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ‪ .‬ﻓﺎﺧﺘﺎﺭ ﻣﻮﻗﻊ‬
‫ﺍﻟﻘﲑﻭﺍﻥ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﺒﺤﺮ ﻭﻏﲑ ﺍﳌﻮﻏﻞ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻗﻊ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺃﻭﻝ ﻣﺎ ﻳﻌﲎ ﺑﻪ ﺍﻟﺪﺍﺧﻞ ﻟﻠﻤﺪﻳﻨﺔ‬
‫‪ ،‬ﰒ ﺗﻼﻩ ﺍﺧﺘﻄﺎﻁ ﺩﺍﺭ ﺍﻷﻣﺎﺭﺓ ‪ ،‬ﰒ ﺍﺧﺘﻂ ﺍﻟﻨﺎﺱ ﺣﻮﳍﺎ ﺍﻷﺣﻴﺎﺀ ﻭﺑﺪﺃ ﺍﻟﺒﻨﺎﺀ ﰲ ﺳﻨﺔ‬
‫‪ ٥٠‬ﻫـ ﻭﺍﻧﺘﻬﻰ ﺳﻨﺔ ‪ ٥٥‬ﻫـ‬

‫ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﺍﳌﺪﻳﻨﺔ ﺃﺧﻼﻁ ﻣﻦ ﺍﻟﻔﺎﲢﲔ ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﻘﺮﺷﻲ ﻭﺍﻟﻘﺤﻄﺎﱐ ﻭﺍﻟﺮﺑﻴﻌﻲ‬

‫‪ ،‬ﻭﺃﻋﺪﺍﺩ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﺍﳋﺮﺳﺎﻧﻴﲔ ‪ .‬ﻛﻤﺎ ﺳﻜﻦ ‪‬ﺎ ﺍﻟﱪﺑﺮ ﻭﺍﻟﺮﻭﻡ ﺍﻟﺬﻳﻦ ﺍﻣﺘﻬﻨﻮﺍ‬
‫ﺍﳋﺪﻣﺎﺕ ﺍﳌﺴﺎﻧﺪﺓ ﻟﻠﻔﺎﲢﲔ ‪.‬‬
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 ‫ﻭﻗﺪ ﺃﺣﻴﻄﺖ ﺍﻟﻘﲑﻭﺍﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ﺑﺴﻮﺭ ﻣﺒﲏ ﺑﺎﻟﻠﱭ ﻭﺍﻟﻄﲔ ﺑﻨﺎﻩ ﺍﻟﻮﺍﱄ‬
‫ﺍﻟﻌﺒﺎﺳﻲ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﺳﻨﺔ ‪١٤٤‬ﻫـ ﺑﻴﺪ ﺃﻥ ﺗﻄﻮﺭ ﺍﳌﺪﻥ ﻗﺪ ﺍﺯﺩﻫﺮ ﻋﻨﺪ‬
‫ﺻﺎﺭﺕ ﻭﻻﻳﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﰲ ﻋﻬﺪ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺍﻟﺬﻱ ﻣﻨﺢ‬
‫ﺍﻷﻏﺎﻟﺒﺔ ‪٢٦٩_١٨٤‬ﻫـ ﺣﻜﻤﺎﹰ ﺫﺍﺗﻴﺎ ﻣﺮﺗﺒﻄﺎ ﺑﺎﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ‬
‫ﺗﻮﺳﻊ ﺍﻻﺩﺍﺭﺳﺔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻘﻠﻮﺍ ﺑﺎﳌﻐﺮﺏ ﻭﺍﲣﺬﻭﺍ ﻣﻦ ﻓﺄﺱ ﻋﺎﺻﻤﺔ ﳍﻢ ‪_١٧٢‬‬
‫‪٣١١‬ﻫـ ﻭﺍﻷﻣﻮﻳﻮﻥ ﰲ ﻗﺮﻃﺒﺔ ‪٣٩٧ _١٣٨‬ﻫـ ﰲ ﺃﻣﻼﻙ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻓﻴﻤﺎ‬
‫ﻳﺘﺒﻊ ﺷﺮﻕ ﺗﻮﻧﺲ ﻣﻦ ﺑﻼﺩ ‪.‬‬

‫ﺍﺷﻬﺮ ﻣﻌﺎﱂ ﺍﻟﻘﲑﻭﺍﻥ ‪:‬‬

‫‪ _١‬ﻳﻌﺪ ﺍﳉﺎﻣﻊ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﻋﻘﺒﺔ ﺍﺷﻬﺮ ﻣﻌﺎﳌﻬﺎ ‪ ،‬ﻓﻘﺪ ﺗﻌﻬﺪﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﻌﺎﻗﺒﺖ‬
‫ﻋﻠﻰ ﺗﻮﻧﺲ ﺑﺎﻟﺘﺠﺪﻳﺪ ﻭﺍﻟﺘﻮﺳﻌﺔ ‪ .‬ﻭﰲ ﺳﻨﺔ ‪١٠٥‬ﻫـ ﺯﺍﺩ ﻓﻴﻪ ﺑﺸﺮ ﺑﻦ ﺻﻔﻮﺍﻥ‬
‫ﻋﺎﻣﻞ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺯﻳﺎﺩﺓ ﻛﺒﲑﺓ ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﻣﺌﺬﻧﺔ ) ﻣﻨﺎﺭﺓ‬
‫( ﻣﺮﺑﻌﺔ ﺻﺎﺭﺕ ﳕﻮﺫﺟﺎﹰ ﳌﺂﺫﻥ ﺍﻟﺸﻤﺎﻝ ﺍﻹﻓﺮﻳﻘﻲ ﺇﱃ ﺍﻟﻴﻮﻡ ‪ .‬ﻭﺗﻌﺪ ﺃﻗﺪﻡ ﺍﳌﺂﺫﻥ ﰲ‬
‫ﺍﻟﺸﻤﺎﻝ ﺍﻹﻓﺮﻳﻘﻲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪.‬‬

‫‪ _٢‬ﻗﺎﻡ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺑﺪﻭﺭ ﻋﻠﻤﻲ ﻣﺘﻤﻴﺰ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺣﱴ ﻋﺪ ﲝﺚ‬
‫ﻭﺣﻘﻴﻘﺔ ﺃﺷﻬﺮ ﺟﺎﻣﻌﺔ ﺇﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻋﻨﺪﻣﺎ ﺻﺎﺭﺕ ﺍﻟﻘﲑﻭﺍﻥ‬
‫ﻣﺮﻛﺰﺍﹰ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺸﻤﺎﻝ ﺍﻹﻓﺮﻳﻘﻲ ﻗﺒﻞ ﻓﺘﺢ ﺍﻷﻧﺪﻟﺲ ﻭﺑﻌﺪﻩ ‪.‬‬

‫‪ _٣‬ﲤﻴﺰﺕ ﺍﻟﻘﲑﻭﺍﻥ ﺍﻟﱵ ﻋﺮﻓﺖ ﺑﻜﻮ‪‬ﺎ ﻣﺪﻳﻨﺔ ﺩﺍﺧﻠﻴﺔ ﻻ ﺗﺸﺮﻑ ﻋﻠﻰ ﲝﺮ ﻭﻻ ‪‬ﺮ‬
‫ﺑﺒﻨﺎﺀ ﺍﻟﺴﺪﻭﺩ ﺍﻟﱵ ﻭﻓﺮﺕ ﻟﻠﻘﲑﻭﺍﻥ ﻣﺎ ﳓﺘﺎﺟﻪ ﻣﻦ ﺍﳌﺎﺀ ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﺪﺭﻳﺐ‬
‫ﺍﻷﻏﺎﻟﺒﺔ ﺟﻴﻮﺷﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺒﺤﺎﺭ ﰲ ﻫﺬﻩ ﺍﻟﺴﺪﻭﺩ ‪.‬‬
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 ‫ﺃﳘﻴﺔ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ‪:‬‬

‫‪ _١‬ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺣﻠﻘﺔ ﻭﺻﻞ ﺑﲔ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﻭﱃ ﻭﺑﲔ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ﻓﻌﻦ‬
‫ﻃﺮﻳﻘﻬﺎ ﺗﺮﺳﻞ ﺍﻟﻨﺠﺪﺍﺕ ‪ ،‬ﻭﺗﺴﺘﻘﺒﻞ ﺍﻷﻭﺍﻣﺮ ﻣﻨﻬﺎ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ‪.‬‬

‫‪ _٢‬ﺃ‪‬ﺎ ﻣﻠﺠﺄ ﻷﻓﺮﺍﺩ ﺍﳉﻴﺶ ﺍﳌﺮﺍﺑﻂ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ ﻭﻣﺴﺘﺸﻔﻰ ﳉﺮﺣﺎﻫﻢ ‪.‬‬

‫‪ _٣‬ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﻣﺮﺍﻛﺰ ﲤﻮﻳﻨﻴﺔ ﻷﻓﺮﺍﺩ ﺍﳉﻴﺶ ﺍﶈﺎﺭﺏ ﰲ ﺍﳉﺒﻬﺎﺕ ﺍﻟﻘﺮﻳﺒﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ‬
‫ﻣﻦ ﻛﻞ ﻣﺮﻛﺰ‪.‬‬

‫‪ _١‬ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﻘﺼﻮﺭ ﺍﻷﻣﻮﻳﺔ ‪:‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﳌﺴﺎﺟﺪ‬

‫ﳐﺘﺼﺮ ﻟﻸﺭﺽ‬ ‫ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﻭﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ‪ :‬ﻟﻌﻞ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺗﻘﺪﱘ ﻭﺻﻒ‬
‫ﺍﻟﱵ ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﻭﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ﺍﳌﺸﺮﻓﺔ ‪ ،‬ﻓﺎﳌﺴﺎﺟﺪ ﺍﶈﻴﻄﺔ ‪‬ﻤﺎ‬
‫ﺗﻌﺮﻑ ﺑﺎﳊﺮﻡ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺸﺮﻳﻒ ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺷﻜﻞ ﻣﺴﺘﻄﻴﻞ ﻏﲑ ﻣﻨﺘﻈﻢ ﺍﻷﺿﻼﻉ‬
‫‪ ،‬ﻃﻮﻟﻪ ﻣﻦ ﺍﻟﺸﺮﻕ ‪٤٧٤‬ﻡ‪ ،‬ﻭﻣﻦ ﺍﻟﻐﺮﺏ ‪٤٩٠‬ﻡ ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻤﺎﻝ ‪٣٢١‬ﻡ ‪ ،‬ﻭﻣﻦ‬
‫ﺍﳉﻨﻮﺏ ‪٢٨٣‬ﻡ‪.‬‬

‫) ﻭﺍﺩﻱ ﻣﺮﱘ‬ ‫ﻭﺗﺸﺮﻑ ﺍﳉﻬﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻭﺑﻌﺾ ﻣﻦ ﺍﳉﻨﻮﺑﻴﺔ ﻋﻠﻰ ﻭﺍﺩﻱ ﺳﺪﺭﻩ‬
‫( ‪ .‬ﻭﻳﺴﻤﻴﻪ ﺍﻟﺒﻌﺾ ﻭﺍﺩﻱ ﺟﻬﻨﻢ ‪ ،‬ﻛﻤﺎ ﻳﺴﻤﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﺩﻱ ﻳﻮﺳﻔﺎﺕ ‪ .‬ﻭ‪‬ﺬﻩ‬
‫ﻭﰲ ﺍﳉﺰﺀ ﺍﳉﻨﻮﰊ ﻣﻦ ﺃﺭﺽ ﺍﳊﺮﻡ ﺍﻟﻘﺪﺳﻲ‬ ‫ﺍﳉﻬﺔ ﺳﻮﺭ ﳏﺼﻦ ﺑﺎﻷﺑﺮﺍﺝ ﻭﺍﳌﺰﺍﺋﺪ‬
‫ﻳﻘﻊ ﻣﺒﲎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪ .‬ﺑﻴﻨﻤﺎ ﻳﻘﻊ ﻣﺒﲎ ﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ﰲ ﺍﻟﻮﺳﻂ ‪ ،‬ﻋﻠﻰ ﺩﻛﻪ‬

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 ‫ﻣﺮﺗﻔﻌﺔ ﻋﻤﺎ ﺣﻮﳍﺎ ﺑﻨﺤﻮ ﺛﻼﺛﺔ ﺃﻣﺘﺎﺭ ﻭﻧﺼﻒ ‪ ،‬ﻭﻳﺼﻌﺪ ﺇﻟﻴﻬﺎ ﺑﺜﻤﺎﻧﻴﺔ ﺳﻼﱂ ‪ ٣ ،‬ﰲ‬
‫ﺍﻟﻐﺮﺏ ‪ ٢ ،‬ﰲ ﺍﻟﺸﻤﺎﻝ ‪ ٢ ،‬ﰲ ﺍﳉﻨﻮﺏ ‪ ،‬ﻭﺳﻠﻢ ﻭﺍﺣﺪ ﰲ ﺍﻟﺸﺮﻕ ‪.‬‬

‫ﻭﺍﺭﺽ ﻫﺬﻩ ﺍﻟﺪﻛﻪ ) ﺍﳌﺼﻄﺒﺔ ( ﻣﺴﺘﻄﻴﻠﺔ ﺍﻟﺸﻜﻞ ﻏﲑ ﻣﻨﺘﻈﻤﺔ ﺍﻷﺿﻼﻉ ‪ ،‬ﻃﻮﳍﺎ‬

‫ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺇﱃ ﺍﳉﻨﻮﺏ ‪١١٤‬ﻡ ﺗﻘﺮﻳﺒﺎﹰ ﻭﻣﻦ ﺍﻟﺸﺮﻕ ﺇﱃ ﺍﻟﻐﺮﺏ ‪١١٢‬ﻡ ﻭﺃﺭﺿﻬﺎ‬
‫ﻣﻔﺮﻭﺷﺔ ﺑﺎﻟﺒﻼﻁ ﺍﻷﺑﻴﺾ ‪ ،‬ﻭﰲ ﻭﺳﻄﻬﺎ ﻣﺒﲎ ﻓﻴﻪ ﺍﻟﺼﺨﺮﺓ ﺍﳌﺸﺮﻓﺔ ‪.‬‬

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 ‫ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬

‫ﻋﺮﻑ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﰲ ﻭﻗﺖ ﻣﺒﻜﺮ ﻣﻦ ﻋﻤﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ .‬ﻓﻘﺪ‬
‫ﺿﻠﻮﺍ ﻳﺴﺘﻘﺒﻠﻮﻥ ﻫﺬﻩ ﺍﳉﻬﺔ ﰲ ﺻﻼ‪‬ﻢ ﺍﻟﱵ ﻓﺮﺿﺖ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺣﱴ ‪‬ﺎﻳﺔ ﺍﻟﻨﺼﻒ‬
‫ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻬﺠﺮﺓ ﺍﳌﺸﺮﻓﺔ ‪ .‬ﺑﻌﺪ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻗﺪ ﻧﺮﻯ ﺗﻘﻠﺐ‬
‫ﻭﺟﻬﻚ ﰲ ﺍﻟﺴﻤﺎﺀ ‪.٢/١٤٤ (....‬‬

‫ﻭﻛﺎﻥ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳊﺮﻡ ﺍﻟﻘﺪﺳﻲ ﻛﻠﻪ ﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟﻪ ‪.١٧/١ (....‬‬

‫ﻫﺬﺍ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ .‬ﺃﻣﺎ ﰲ ﺍﻟﺰﻣﻦ‬
‫ﺍﻟﺘﺎﱄ ﳌﻮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﱴ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ‪ ،‬ﻓﻴﻄﻠﻖ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﺍﻟﻘﺎﺋﻢ‬
‫ﰲ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ ﻣﻦ ﺍﳊﺮﻡ ﺍﻟﻘﺪﺳﻲ ‪ .‬ﻭﺗﺬﻛﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ .‬ﺃﻥ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺟﺪ ﻣﻮﺿﻊ ﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ﻣﺘﻜﺪﺱ ﺑﺎﻟﻘﻤﺎﺋﻢ ﻓﻨﻈﻔﻪ ﻭﺃﻗﺎﻡ‬
‫ﻋﻠﻴﻪ ﻣﺴﺠﺪﺍﹰ ﺣﻮﺍﱄ ﺳﻨﺔ ‪١٥‬ﻫـ ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻘﻮﻝ ﺃﻧﻪ ﺭﺿﺎﻡ ﺑﲎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫) ﺍﻟﻌﻤﺮﻱ ( ﰲ ﻣﻮﺿﻌﻪ ﺍﳊﺎﱄ ﺟﻨﻮﺏ ﺍﻟﺼﺨﺮﺓ ﺧﺸﻴﺔ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺼﺨﺮﺓ ‪،‬‬
‫ﻓﻴﻤﺎ ﻟﻮ ﺑﲏ ﺍﳌﺴﺠﺪ ﰲ ﴰﺎﳍﺎ ﺃﻭ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﳊﺎﱄ ‪.‬‬

‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﺍﻷﻣﺮ ‪ ،‬ﻓﻘﺪ ﺟﺪﺩ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﰲ ﻋﻬﺪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺳﻨﺔ‬
‫ﺑﻘﺪﺳﻴﺔ ﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺗﺘﻔﻖ ﻣﻊ ﺭﻏﺒﺔ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﰲ‬ ‫‪٨٧‬ﻫـ ‪ ،‬ﻋﻠﻰ ﻫﻴﺌﺔ ﺗﻠﻴﻖ‬
‫ﲣﻠﻴﺪ ﻋﻬﺪﻩ ﺑﺎﳌﻨﺸﺄﺕ ﺍﻟﻌﻈﻴﻤﺔ ‪.‬‬

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 ‫‪ _٢‬ﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ﺍﳌﺸﺮﻓﺔ ‪.‬‬

‫ﺑﻨﺎﻫﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺳﻨﺔ ‪٧٢‬ﻫـ ‪ .‬ﻭﺍﻫﺘﻢ ﺑﺒﻨﺎﺋﻬﺎ ﻏﺎﻳﺔ ﺍﻻﻫﺘﻤﺎﻡ ‪ ،‬ﻭﺯﺧﺮﻓﻬﺎ‬
‫ﺑﺎﻟﻔﺴﻴﻔﺴﺎﺀ ﻭﺍﻟﺮﺧﺎﻡ ﺍ‪‬ﺬﻉ ﻓﺠﺄﺓ ﺁﻳﺔ ﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺍﳉﻤﺎﻝ ﺣﱴ ﻗﺎﻝ ﺃﺣﺪ‬
‫ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﻧﻪ ﱂ ﻳﺮﻯ ﻣﺎ ﻫﻮ ﺃﲨﻞ ﻭﻻ ﺃﺑﺪﻉ ﻭﻻ ﺃﻓﺨﻢ ﻣﻦ ﻗﺒﺔ ﺍﻟﺼﺨﺮﺓ ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺘﻨﺎﺳﺐ ﺍﻟﺒﺪﻳﻊ ﰲ ﺍﻷﺣﺠﺎﻡ ﻭﺍﻷﻟﻮﺍﻥ ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﺃﻱ ﺑﻨﺎﺀ ﺁﺧﺮ ‪ .‬ﻭﺗﺬﻛﺮ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﺄﻥ ﻣﻌﺮﺍﺝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﰎ ﻣﻦ ﻓﻮﻕ ﻫﺬﻩ‬
‫ﺍﻟﺼﺨﺮﺓ ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻭﺻﻔﻬﺎ ﺃ‪‬ﺎ ﻣﻦ ﺍﳉﺮﺍﻧﻴﺖ ﺍﻷﺳﻮﺩ ﻭﺃ‪‬ﺎ ﺑﺎﺭﺯﻩ ﰲ ﺍﻟﻔﻀﺎﺀ‬
‫ﺑﻨﺤﻮ ﺳﺘﲔ ﺃﻭ ﺳﺒﻌﲔ ﻣﺘﺮﺍﹰ ‪ ،‬ﻣﺎﺑﲔ ﺭﺃﺳﻬﺎ ﻭﻗﺎﻋﺪ‪‬ﺎ ﺍﻟﱵ ﺗﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ‪.‬‬

‫ﻭﻗﺪ ﺑﲎ ﺣﻮﳍﺎ ﻓﻴﻤﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺩﻛﺔ ) ﻣﺼﻄﺒﺔ ( ﻋﺎﻟﻴﺔ ‪ ١١٢ × ١١٤‬ﻣﺘﺮﺍﹰ‬
‫ﺑﺎﺭﺗﻔﺎﻉ ‪٥/٣‬ﻡ ‪ .‬ﻭﺫﻟﻚ ﻟﺘﺪﻋﻴﻤﻬﺎ ﻣﻦ ﺟﻬﺔ ﻭﻟﺘﺰﻳﻞ ﺃﻓﺘﺘﺎﻥ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‬
‫‪ ،‬ﻭﻟﺘﺴﻬﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺭﺃﺳﻬﺎ ﻷﺩﺍﺀ ﺑﻌﺾ ﺍﻟﻄﻘﻮﺱ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻘﺪﳝﺔ ﻣﻦ ﺟﻬﺔ ﺛﺎﻟﺜﺔ ‪.‬‬

‫ﻭﻳﱪﺯ ﻣﻦ ﺍﻟﺼﺨﺮﺓ ﺟﺰﺀ ﻋﻠﻰ ﺷﻜﻞ ﻧﺼﻒ ﺩﺍﺋﺮﺓ ﻗﻄﺮﻫﺎ ‪ ١٨‬ﻡ ﰲ ﻭﺳﻄﻬﺎ ﺛﻘﺐ‬
‫ﻛﺒﲑ ﻳﺆﺩﻱ ﺇﱃ ﻛﻬﻒ ﲢﺖ ﺍﻟﺼﺨﺮﺓ ‪ ،‬ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺃﻳﻀﺎﹰ ﺑﺴﻠﻢ ﻣﻦ ﻋﺪﺓ ﺩﺭﺟﺎﺕ‬
‫ﻣﻦ ﺍﳊﺠﺮ ‪.‬‬

‫ﻭﺗﺘﻨﺎﺳﺐ ﺃﺟﺰﺍﺋﻪ ‪ .‬ﻭﺣﺴﻦ‬ ‫ﻭﳝﺘﺎﺯ ﺍﻟﺒﻨﺎﺀ ﺍﻷﻣﻮﻱ ﺑﺒﺴﺎﻃﺔ ﳐﻄﻄﻪ ‪ ،‬ﻭﺩﻗﺔ ﻧﺴﺒﻪ‬
‫ﺯﺧﺎﺭﻓﻪ ‪ .‬ﻓﻘﻮﺍﻡ ﺍﳌﺨﻄﻂ ﻣﺜﻤﻦ ﺧﺎﺭﺟﻲ ﻣﻦ ﺍﳉﺪﺭﺍﻥ ﺍﳌﺒﻨﻴﺔ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﻭﺍﻷﺟﻮﺭ‬
‫‪ ،‬ﻳﻠﻴﻪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻣﺜﻤﻦ ﺁﺧﺮ ﻣﻦ ﺍﻷﺳﺎﻃﲔ ﻭﺍﻟﺪﻋﺎﺋﻢ ‪ ،‬ﰒ ﻣﺜﻤﻦ ﺩﺍﺋﺮﻱ ﺛﺎﻟﺚ ﻣﻦ‬
‫ﺍﻷﺳﺎﻃﲔ ﻭﺍﻟﺪﻋﺎﺋﻢ ‪.‬‬

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 ‫ﻭﺑﲔ ﺍﳌﺜﻤﻦ ﺍﳋﺎﺭﺟﻲ ﻭﺍﳌﺜﻤﻦ ﺍﻷﻭﺳﻂ ﺑﻼﻃﺔ ) ﺭﻭﺍﻕ ( ‪ ،‬ﻭﺑﲔ ﺍﳌﺜﻤﻦ ﺍﻷﻭﺳﻂ‬
‫ﻭﺍﳌﺜﻤﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺑﻼﻃﺔ ﺛﺎﻧﻴﺔ ) ﺭﻭﺍﻕ ( ‪.‬‬

‫ﻭﻳﺒﻠﻎ ﻃﻮﻝ ﻛﻞ ﺿﻠﻊ ﻣﻦ ﺍﳌﺜﻤﻦ ﺍﳋﺎﺭﺟﻲ ﳓﻮ ‪ ٢٠/٥‬ﺍﳌﺘﺮ ‪ .‬ﻭﺍﺭﺗﻔﺎﻋﻪ ‪ ٩‬ﺃﻣﺘﺎﺭ‬

‫ﻭﻧﺼﻒ ﺍﳌﺘﺮ ‪ .‬ﻭﰲ ﺍﳉﺰﺀ ﺍﻟﻌﻠﻮﻱ ﻣﻨﻪ ﻧﻮﺍﻓﺬ ﺑﻌﻘﻮﺩ ﻣﺪﻳﺪﺓ ﻭﰲ ﻛﻞ ﺟﺎﻧﺐ ﻣﻦ‬
‫ﺟﻮﺍﻧﺒﻪ ﺍﻷﺭﺑﻌﺔ ﺑﺎﺏ ﺗﺘﻘﺪﻣﻪ ﻣﻈﻠﺔ ‪ ٩ × ٢/٨‬ﺃﻣﺘﺎﺭ‪.‬‬

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 ‫ﻭﻳﺘﺄﻟﻒ ﺍﳌﺜﻤﻦ ﺍﻷﻭﺳﻂ ﻣﻦ ﲦﺎﻧﻴﺔ ﺩﻋﺎﺋﻢ ﺳﺪﺍﺳﻴﺔ ﺍﻟﺸﻜﻞ ﺗﻘﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﰲ‬
‫ﻛﻞ ﻋﺎﻣﺔ ﻭﺃﺧﺮﻯ ﻋﻤﻮﺩﻳﻦ ﻣﻦ‬ ‫ﻣﻘﺎﺑﻞ ﻛﻞ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﳌﺜﻤﻦ ﺍﳋﺎﺭﺟﻲ ‪.‬‬
‫ﺍﻟﺮﺧﺎﻡ ) ‪١٦ = ٢×٨‬ﻋﻤﻮﺩ ( ﻓﻮﻗﻬﺎ ‪ ٢٤‬ﻋﻘﺪﺍﹰ ﻣﺪﺑﺒﺎﹰ ‪.‬‬

‫ﻭﻳﺘﻜﻮﻥ ﺍﳌﺜﻤﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻣﻦ ﲦﺎﻧﻴﺔ ﺩﻋﺎﺋﻢ ﻣﺴﺘﻄﻴﻠﺔ ﺍﻟﺸﻜﻞ ﺑﲔ ﻛﻞ ﺩﻋﺎﻣﺘﲔ ‪٣‬‬

‫ﺃﻋﻤﺪﺓ ﻣﻦ ﺍﻟﺮﺧﺎﻡ ‪ .‬ﻭﻓﻮﻗﻬﺎ ﲨﻴﻌﺎﹰ ‪ ١٦‬ﻋﻘﺪﺍﹰ ﻣﺪﺑﺒﺎﹰ ‪ .‬ﻭﻳﻌﻠﻮﻫﺎ ﺭﻗﺒﺔ ﺍﺳﻄﻮﺍﻧﻴﺔ‬
‫ﺍﻟﺸﻜﻞ ‪‬ﺎ ‪ ١٦‬ﻧﺎﻓﺬ ﺑﻌﻘﻮﺩ ﻧﺼﻒ ﺩﺍﺋﺮﻳﺔ ‪.‬‬

‫ﻭﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻗﺒﺔ ﻣﺴﺘﺪﻳﺮﺓ ﻗﻄﺮﻫﺎ ‪ ٢٠ /٤٤‬ﻡ ﻭﻫﻲ ﻣﻦ ﺍﳋﺸﺐ‬
‫ﺍﳌﻐﻄﻰ ﻣﻦ ﺍﳋﺎﺭﺝ ﺑﺼﻔﺎﺋﺢ ﻣﻦ ﺍﻟﺮﺻﺎﺹ ‪ ،‬ﻭﻓﻮﻗﻬﺎ ﺃﻟﻮﺍﺡ ﻣﻦ ﺍﻟﻨﺤﺎﺱ ‪.‬‬

‫ﺃﻣﺎ ﺩﺍﺧﻞ ﺍﻟﻘﺒﺔ ﻓﻤﻐﻄﻰ ﺑﻄﺒﻘﺔ ﻣﻦ ﺍﳉﺺ ﺍﳌﺰﻳﻦ ﺑﺎﻟﻔﺴﻴﻔﺴﺎﺀ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬
‫ﺍﳉﺪﺭﺍﻥ ﺍﻟﺪﺍﺧﻠﻴﺔ ‪ .‬ﺑﻴﺪ ﺃﻥ ﺳﻘﻮﻁ ﻣﻜﻌﺒﺎﺕ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﰲ ﻋﻬﻮﺩ ﻻﺣﻘﺔ ﺩﻋﺎ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺜﻤﺎﱐ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻧﻮﱐ ﺇﱃ ﺍﺳﺘﺒﺪﺍﳍﺎ ﺳﻨﺔ ‪٩٥٢‬ﻫـ ‪ ،‬ﺑﻠﻮﺣﺎﺕ ﻣﻦ‬
‫ﺍﻟﻘﺎﺷﺎﱐ ﺍﳉﻤﻴﻞ ‪ .‬ﺃﻣﺎ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻼ ﺗﺰﺍﻝ ﲢﺘﻔﻆ ﺣﱴ ﺍﻟﻴﻮﻡ ﺑﺰﺧﺎﺭﻓﻬﺎ‬
‫ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺍﻷﻫﻠﺔ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺨﻴﻞ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻟﻔﺎﻛﻬﺔ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﺷﻜﺎﻝ ﻭﺍﻷﻟﻮﺍﻥ ‪.‬‬

‫ﻛﻤﺎ ﲢﻠﻰ ﺍﻟﻘﺒﺔ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺑﺎﳋﻂ ﺍﻟﻜﻮﰲ ﺍﳌﺬﻫﺐ ﻋﻠﻰ ﻗﺎﻋﺪﺓ‬
‫ﺯﺭﻗﺎﺀ ‪ ،‬ﰲ ﺷﺮﻳﻂ ﻳﺒﻠﻎ ﻃﻮﻟﻪ ‪٢٤٠‬ﻡ ‪ ،‬ﻭﰲ ‪‬ﺎﻳﺘﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ) ﺑﲎ ﻫﺬﻩ ﺍﻟﻘﺒﺔ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻹﻣﺎﻡ ﺍﳌﺄﻣﻮﻥ ‪ ،‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ( ﺑﻴﺪ ﺃﻥ ﺍﺳﻢ ﺍﳌﺄﻣﻮﻥ‬
‫ﻭﺍﻟﻘﺎﺑﻪ ﲞﻂ ﳜﺎﻟﻒ ﺑﻘﻴﺔ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻨﺺ ﺗﻘﻊ ﰲ‬
‫ﻋﻬﺪ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ‪.‬‬
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 ‫_ ﺍﳉﺎﻣﻊ ﺍﻷﻣﻮﻱ ﰲ ﺩﻣﺸﻖ ‪:‬‬

‫ﻛﺎﻧﺖ ﺩﻣﺸﻖ ﻣﻦ ﺍﳌﺪﻥ ﺍﳌﺰﺩﻫﺮﺓ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﺎﺻﻤﺔ‬
‫ﺍﻟﻐﺴﺎﺳﻨﺔ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺣﺎﺻﺮ‪‬ﺎ ﺍﳉﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻨﺔ ‪ ١٣‬ﻫـ ‪ ،‬ﺩﺧﻠﻬﺎ ﺧﺎﻟﺪ ﺑﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ ﻋﻨﻮﺓ ‪ ،‬ﻭﺩﺧﻠﻬﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﺎﻣﺮ ﺑﻦ ﺍﳉﺮﺍﺡ ﻣﻦ ﺍﻟﺒﺎﺏ‬
‫ﺍﻟﻐﺮﰊ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺒﺎﺏ ﺍﳉﺎﺑﻴﺔ ‪ ،‬ﺻﻠﺤﺎﹰ ﻭﺍﻟﺘﻘﻰ ﺍﻟﻘﺎﺋﺪﺍﻥ ﰲ ﻗﻠﺐ ﺍﳌﺪﻳﻨﺔ ﻋﻨﺪ‬
‫ﻛﻨﻴﺴﺔ ) ﻣﺎﺀ ﻳﻮﺣﻨﺎ (‬

‫ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﺍﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﻣﺴﻴﺤﻲ ﺩﻣﺸﻖ ﻋﻠﻰ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺸﻐﻞ ﺟﺰﺀ ﻛﺒﲑ ﻣﻦ ﺍﻷﺭﺽ ‪ ،‬ﻷﺩﺍﺀ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺗﲔ ﻣﻌﺎﹰ ‪.‬‬
‫ﻓﺄﺧﺬ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳉﺰﺀ ﺍﻟﺸﺮﻗﻲ ‪ ،‬ﻟﻜﻮﻧﻪ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺍﳌﺒﺎﱐ ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﳉﺰﺀ‬
‫ﺍﻟﻐﺮﰊ ‪ .‬ﺇﻻ ﺃﻥ ﺿﻴﻖ ﺍﳌﺴﺠﺪ ﺑﺎﻷﻋﺪﺍﺩ ﺍﳌﺘﺰﺍﻳﺪﺓ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻻﺳﻴﻤﺎ ﻋﻨﺪﻣﺎ‬
‫ﺣﺼﻞ ﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﻋﻬﺪ ﺑﲏ ﺃﻣﻴﺔ ﻭﺍﻧﺘﻘﻠﺖ ﺍﳋﻼﻓﺔ ﺇﱃ ﺩﻣﺸﻖ ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﺍﻟﺮﺧﺎﺀ ﰲ‬
‫ﻋﻬﺪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻮﻟﻌﺎﹰ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺍﻟﻜﺒﲑﺓ ﲟﺎ ﻳﺘﻤﺸﻰ ﻭﻣﺎ‬
‫ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ﰲ ﻋﻬﺪﻩ ﻣﻦ ﺗﻘﺪﻡ ﻣﺎﺩﻱ ﻭﺗﻄﻮﺭ ﺣﻀﺎﺭﻱ ‪.‬‬

‫ﻭﳍﺬﺍ ﻓﻘﺪ ﺣﺮﺹ ﺍﻟﻮﻟﻴﺪ ﺇﱃ ﺗﻨﻔﻴﺬ ﻣﺸﺮﻭﻋﻪ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻓﺎﻭﺽ ﺍﳌﺴﻴﺤﻴﲔ ﻋﻦ ﺍﳉﺰﺀ‬
‫ﺍﳌﺨﺼﺺ ﳍﻢ ‪ ،‬ﻭﺷﺮﻉ ﰲ ﻫﺪﻡ ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﺩﺍﺧﻞ ﺟﺪﺭﺍﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ ﻣﻨﺸﺂﺕ‬
‫ﺭﻭﻣﺎﻧﻴﺔ ﻭﺑﻴﺰﻧﻄﻴﺔ ﺷﻴﺪ ﺑﺄﺣﺠﺎﺭﻫﺎ ﻣﺒﲎ ﺍﳌﺴﺠﺪ ﻣﻊ ﻭﻓﻖ ﳐﻄﻂ ﺟﺪﻳﺪ ﻣﺒﺘﻜﺮ ﻳﺘﻼﺋﻢ‬
‫ﻣﻊ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﺃﻏﺮﺍﺽ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﺪ ﺑﻨﺎﺀﻩ ) ﺃﻭﺩ ﺃﻥ‬
‫ﺃﺑﲏ ﻣﺴﺠﺪﺍﹰ ﱂ ﻳﱭ ﻣﻦ ﻣﻀﻰ ﻗﺒﻠﻲ ﻭﻟﻦ ﻳﺒﲏ ﻣﻦ ﻳﺄﰐ ﺑﻌﺪﻱ ﻣﺜﻠﻪ ﻭﺍﺳﺘﻤﺮ ﺍﻟﺒﻨﺎﺀ ﻓﻴﻪ‬
‫ﻗﺮﺍﺑﺔ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ ‪ ،‬ﺑﺪﺀﺍﹰ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ‪٩٦_٨٦‬ﻫـ‬

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 ‫ﻭﻇﻞ ﺟﺎﻣﻊ ﺑﲏ ﺃﻣﻴﺔ ﰲ ﺩﻣﺸﻖ ﺑﻀﻌﺔ ﻗﺮﻭﻥ ﻓﺘﻨﺔ ﻟﻠﻨﺎﻇﺮﻳﻦ ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻌﺮﺿﻪ ﻟﻠﺤﺮﺍﺋﻖ‬
‫ﻭﺍﻟﺰﻻﺯﻝ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ‪ ،‬ﻏﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﻌﺎﳌﻪ ﻓﻘﺪ ﺃﺻﻴﺐ ﺳﻨﺔ ‪٤٦٠‬ﻫـ ﲝﺮﻳﻖ‬
‫ﺩﻣﺮ ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﺑﻜﺎﻣﻠﻪ ‪ .‬ﺇﻻ ﺃﻧﻪ ﺭﻣﻢ ﺑﺈﺗﻘﺎﻥ ﺟﻴﺪ ‪ .‬ﰒ ﺗﻌﺮﺽ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ‬
‫‪١٢٨٦‬ﻫـ‪١٨٩٣ /‬ﻡ ﳊﺮﻳﻖ ﺁﺧﺮ ﺍﺗﻠﻒ ﺍﻟﻜﺜﲑ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﺍﻟﻔﻨﻴﺔ ﺍﻟﻨﺎﺩﺭﺓ ‪.‬‬

‫ﻭﺭﻏﻢ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﳌﺴﺠﺪ ﰲ ﳎﻤﻠﻪ ﻻ ﻳﺰﺍﻝ ﳛﺘﻔﻆ ﺑﻌﻨﺎﺻﺮﻩ ﺍﻟﺘﺨﻄﻴﻄﻴﺔ ﺍﻟﱵ ﺷﻴﺪ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﻋﻬﺪ ﺍﻟﻮﻟﻴﺪ ‪ ،‬ﻭﺑﻌﺾ ﻋﻨﺎﺻﺮﻩ ﺍﻟﺰﺧﺮﻓﻴﺔ ﻭﺍﳌﻌﻤﺎﺭﻳﺔ ‪.‬‬

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 ‫ﺳﺎﺑﻌﺎﹰ ‪:‬‬

‫ﻃﺮﺍﺯ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻷﻣﻮﻳﺔ ) ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﳌﻤﻴﺰﺍﺕ ﺍﳌﻌﻤﺎﺭﻳﻪ‬

‫ﺍﻟﺰﺧﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ (‬
‫ﳐﻄﻂ ﺍﳉﺎﻣﻊ ﺍﻷﻣﻮﻱ ‪:‬‬

‫ﰲ ﺩﻣﺸﻖ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ‪،‬‬ ‫ﺃﻋﻴﺪ ﲣﻄﻴﻂ ﺍﳌﺒﲎ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﺍﻟﻨﺼﺮ‬
‫ﻓﻬﺪﻣﺖ ﻛﻞ ﺍﳌﻨﺸﺂﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺪﺍﺧﻠﻪ ‪ ،‬ﻣﻊ ﺍﻹﻧﺘﻔﺎﻉ ﲟﻮﺍﺩﻫﺎ ‪ .‬ﻭﺃﺑﻘﻰ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺭ ﺍﳋﺎﺭﺟﻲ ‪٩٧ ×١٥٦‬ﻡ ‪ .‬ﻭﻓﺘﺢ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ ﻫﻲ ﺑﺎﺏ ﺍﻟﱪﻳﺪ ﰲ ﺍﻟﻐﺮﺏ‬
‫ﺑﺎﺏ ﺟﲑﻭﻥ ﰲ ﺍﻟﺸﺮﻕ ﺑﺎﺏ ﺍﻟﻔﺮﺩﻭﺱ ﰲ ﻭﺳﻂ ﺍﳉﺪﺍﺭ ﺍﻟﺸﻤﺎﱄ ‪.‬‬

‫‪،‬‬ ‫ﻭﻗﺴﻢ ﺍﳌﺒﲎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ) ﺗﻘﺴﻴﻢ ﺛﻼﺛﻲ ( ‪ .‬ﻗﺴﻢ ﺿﻼﻝ‬
‫ﻭﺧﺼﺺ ﻟﻠﺼﻼﺓ ) ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ( ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﺛﻼﺙ ﺑﻼﻃﺎﺕ ﻣﻮﺍﺯﻳﺔ ﳉﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ‬
‫) ﺗﻘﺴﻴﻢ ﺛﻼﺛﻲ ( ﻋﺮﺽ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ‪ ١٢‬ﻣﺘﺮﺍﹰ ﻭﺳﻘﻮﻓﻬﺎ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺻﻔﲔ‬
‫ﺍﻟﺒﻨﺎﺀ‬ ‫ﻣﻦ ﺍﻷﻋﻤﺪﺓ ﺍﻟﺮﺧﺎﻣﻴﺔ ﻟﻜﻞ ﻣﻨﻬﺎ ‪ ٢٢‬ﻋﻤﻮﺩﺍﹰ ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﺘﻔﲔ‬
‫ﺍﳌﺮﺑﻊ ﻟﺘﺤﻤﻞ ﺍﻟﻘﺒﺔ ﺍﻟﱵ ﺗﻌﻠﻮ ﺍﻟﺒﻼﻃﺔ ﺍﻟﱵ ﲤﺘﺪ ﻣﻦ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﻋﻤﻮﺩﻳﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﻃﻊ ‪ .‬ﻭﺍﻟﱵ ﺗﻨﺼﻒ ﺍﻟﺒﻼﻃﺎﺕ ﺍﳌﻮﺍﺯﻳﺔ‬ ‫ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ﺑﻌﺮﺽ ‪ ٢٢‬ﻭﺍﳌﻌﺮﻭﻓﺔ‬
‫ﳉﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﺣﻴﺚ ﻳﺘﺼﺪﺭﻫﺎ ﺍﶈﺮﺍﺏ ﻭﺍﳌﻨﱪ ‪.‬‬

‫ﺃﻋﻠﻰ ﻣﻦ ﺳﻘﻮﻑ ﺍﻟﺒﻼﻃﺎﺕ ﺍﳌﻮﺍﺯﻳﺔ ﳉﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻭﺑﺄﻋﻼﻩ‬ ‫ﻭﺳﻘﻒ ﻫﺬﺍ ﺍ‪‬ﺎﺯ‬
‫ﻧﻮﺍﻓﺬ ﻣﻌﻘﻮﺩﺓ ﺑﺸﻜﻞ ﺩﺍﺋﺮﻱ ) ﺍﻧﻈﺮ ﺍﳌﺨﻄﻂ(‪.‬‬

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 ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺴﺠﺪ ‪٥١×٩٢‬ﻣﺘﺮﺍﹰ ‪ ،‬ﻓﺘﺮﻙ ﻣﻜﺸﻮﻓﺎﹰ ﺩﻭﻥ ﺳﻘﻒ ﻟﻜﻲ ﳝﺪ‬
‫ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﻀﻮﺀ ﻭﺍﳍﻮﺍﺀ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺮﻑ ﰲ ﲣﻄﻴﻂ ﺍﳌﺴﺎﺟﺪ ﺑﺼﺤﻦ ﺍﳌﺴﺠﺪ ‪.‬‬
‫ﻭﳛﻴﻂ ﺑﻪ ﻣﻦ ﺛﻼﺙ ﺑﻼﻃﺎﺕ ﻣﺴﻘﻮﻓﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﺸﻤﺎﻝ ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﺜﺎﻟﺜﺔ‬
‫ﰲ ﺍﻟﻐﺮﺏ ‪.‬ﻭﻳﺼﻞ ﺍﳌﺼﻠﻮﻥ ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﺇﱃ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺜﻼﺛﺔ ﺇﱃ‬
‫ﺍﳉﺰﺀ ﺍﳌﺨﺼﺺ ﻟﻠﺼﻼﺓ ﻣﻦ ﺍﳌﺪﺧﻞ ﺍﻟﺮﺋﻴﺴﻲ ﻟﺮﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﺍﻟﺬﻱ ﻳﻨﻮﺭ ﳉﺪﺍﺭ‬

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 ‫ﺍﻟﺸﻤﺎﱄ ﺍﳌﻄﻞ ﻋﻠﻰ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﻣﻊ ﺑﻌﺾ ﺍﻷﺑﻮﺍﺏ ﺍﳉﺎﻧﺒﻴﺔ ﰲ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ‪.‬‬
‫ﺍﻧﻈﺮ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ‪.‬‬

‫ﻭﻳﻐﻄﻰ ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﺳﻘﻮﻑ ﺳﻨﺎﻣﻴﺔ ﺍﻟﺸﻜﻞ‬

‫ﺗﻌﺮﻑ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ﺑﺎﻟﺴﻘﻮﻑ ﺍﳉﻤﺎﻟﻮﻧﺒﺔ ﺻﻨﻌﺖ ﻣﻦ ﺍﳋﺸﺐ ﻭﺻﻔﺤﺖ ﻣﻦ ﺍﳋﺎﺭﺝ‬

‫ﺑﺎﻟﺮﺻﺎﺹ ‪ .‬ﻭﻏﻄﻴﺖ ﺑﺎﻟﻘﺮﻣﻴﻂ ﻭﻫﻲ ﺛﻼﺛﺔ ﺳﻘﻮﻑ ﺗﻮﺍﺯﻱ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ﲤﺘﺪ ﻣﻦ‬
‫ﺍﻟﺸﺮﻕ ﺇﱃ ﺍﻟﻐﺮﺏ ‪ ،‬ﻭﻳﻘﻄﻌﻬﺎ ﰲ ﺍﻟﻮﺳﻂ ﺍ‪‬ﺎﺯ ﺍﻟﻘﺎﻃﻊ ﺍﳌﺘﻤﻴﺰ ﺑﺴﻘﻮﻓﻪ ﺍﻟﻌﺎﻟﻴﺔ ‪.‬‬

‫ﻭﻳﺴﺘﻤﺪ ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﻧﻮﺭﻩ ﻣﻦ ﻧﻮﺍﻓﺬ ﻣﻔﺘﻮﺣﺔ ﰲ ﻣﺴﺘﻮﻳﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﳉﺪﺍﺭ‬

‫ﺍﻟﺸﻤﺎﱄ ﻭﺍﳉﻨﻮﰊ ) ﺍﻧﻈﺮ ﺍﻟﺸﻜﻞ ﺍﻟﺴﺎﺑﻖ ( ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ ﻭﺍﻟﻐﺮﰊ‬
‫ﻟﻠﻤﺠﺎﺯ ﺍﻟﻘﺎﻃﻊ ‪.‬‬

‫ﻭﻛﺎﻧﺖ ﻣﺰﻭﺩﺓ ﺑﺸﻤﺴﺎﺕ ﻣﻦ ﺍﳉﺺ ﺍﳌﺴﺪﻭﺩ ﺑﺎﻟﺰﺟﺎﺝ ﺍﳌﻠﻮﻥ ‪ .‬ﺑﺄﺷﻜﺎﻝ ﻫﻨﺪﺳﻴﺔ‬

‫ﻭﻧﺒﺎﺗﻴﺔ ﺗﺜﲑ ﺍﻟﺪﻫﺸﺔ ﻭﺍﻹﻋﺠﺎﺏ ‪.‬‬

‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺰﺧﺮﻓﻴﺔ ‪:‬‬

‫ﻛﺎﻧﺖ ﺗﺰﻳﻦ ﺍﳉﺎﻣﻊ ﺍﻷﻣﻮﻱ ﳎﻤﻮﻋﺔ ﺭﺍﺋﻌﺔ ﻣﻦ ﺍﻟﺰﺧﺎﺭﻑ ﺍﳉﻤﻴﻠﺔ ﺍﻟﱵ ﺯﺍﻝ ﺃﻛﺜﺮﻫﺎ‬
‫ﰲ ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﱵ ﺗﻌﺎﻗﺒﺖ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﰲ ﻓﺘﺮﺍﺕ ﻣﺘﺒﺎﻋﺪﺓ ﻣﻦ ﺗﺎﺭﳜﻪ ﺍﻟﻄﻮﻳﻞ ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺰﺧﺎﺭﻑ ﺗﺘﺄﻟﻒ ﻣﻦ ﻋﻨﺼﺮﻳﻦ ﺭﺋﻴﺴﻴﲔ ﳘﺎ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﻭﺍﻟﺮﺧﺎﻡ ‪.‬‬

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 ‫ﺃﻣﺎ ﺍﻟﺮﺧﺎﻡ ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍ‪‬ﺬﻉ ﺍﳉﻤﻴﻞ ) ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺼﻘﻮﻝ ﻋﺮﻭﻕ ﻣﺘﺪﺍﺧﻠﺔ (‬
‫ﻭﻛﺎﻧﺖ ﺗﻐﻄﻰ ﺑﻪ ﺍﳉﺪﺭﺍﻥ ﺑﺎﺭﺗﻔﺎﻉ ﻣﺘﺮﻳﻦ ﺃﻭ ﺃﻛﺜﺮ ‪ .‬ﰒ ﺗﻠﻴﻪ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﻓﺘﻐﻄﻲ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﳉﺪﺭﺍﻥ ﰲ ﺭﻭﺍﻕ ﺍﻟﻘﺒﻠﺔ ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﻛﻮﺷﺎﻥ ﺍﻟﻌﻘﻮﺩ ﻭﺑﻮﺍﻃﻨﻬﺎ‬
‫‪ .‬ﻭﻗﺪ ﺃﺑﺪﻉ ﺍﻟﻔﻨﺎﻧﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻜﻌﺒﺎﺕ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﻟﻮﻥ ‪،‬‬
‫ﻓﺮﲰﻮﺍ ﺯﺧﺎﺭﻑ ﻫﻨﺪﺳﻴﺔ ﻭﻧﺒﺎﺗﻴﺔ ﻭﻛﺘﺎﺑﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻨﺎﻇﺮ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺪﻣﺸﻘﻴﺔ ‪،‬‬
‫ﻣﺎ ﺯﺍﻟﺖ ﺣﱴ ﺍﻟﻴﻮﻡ ﲢﻀﻰ ﺑﺎﻹﻋﺠﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ ﳑﻦ ﻟﻪ ﺃﺩﱐ ﻣﻌﺮﻓﺔ ﺑﺎﻟﺰﺧﺎﺭﻑ‬
‫ﻭﺃﻧﻮﺍﻋﻬﺎ ‪.‬‬

‫‪ _٢‬ﺍﻟﻌﻤﺎﺭﺓ ﺍﳌﺪﻧﻴﺔ ‪:‬‬

‫ﻗﺼﻮﺭ ﺍﻷﻣﻮﻳﲔ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ‪.‬‬

‫ﺍﻫﺘﻢ ﺧﻠﻔﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﲝﺮﻛﺔ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﱵ ﻇﻠﺖ ﻧﺸﻄﺔ ﺣﱴ ‪‬ﺎﻳﺔ‬
‫ﻋﻬﺪ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ‪١٢٥_ ١٠٥‬ﻫـ ﻋﻨﺪﻣﺎ ﺍﺿﻄﺮﺑﺖ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﰲ ﺍﻟﺪﺍﺧﻞ ﺑﲔ ﺃﻣﺮﺍﺀ ﺍﻟﺒﻴﺖ ﺍﳌﺮﻭﺍﱐ ‪ ،‬ﻭﻧﺸﻄﺖ ﰲ ﺍﳋﺎﺭﺝ ﺍﻟﺪﻋﻮﺓ ﻵﻝ ﺍﻟﺒﻴﺖ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ﻭﺍﳊﺠﺎﺯ ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺿﻌﻒ ﺍﻟﻨﻔﻮﺫ ﺍﻷﻣﻮﻱ ‪ ،‬ﻭﺁﻝ ﺑﺎﳋﻼﻓﺔ ﺍﱃ‬
‫ﺍﻟﺴﻘﻮﻁ ﻋﻠﻰ ﻳﺪ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺳﻨﺔ ‪١٣٢‬ﻫـ ‪.‬‬

‫ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﺍﻵﻥ ﺷﻲﺀ ﻋﻦ ﺍﻟﻘﺼﻮﺭ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺑﻨﻮ ﺃﻣﻴﺔ ﰲ ﺩﻣﺸﻖ‬
‫ﻭﻣﺎ ﺣﻮﳍﺎ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ‪ ،‬ﺑﺴﺒﺐ ‪‬ﺪﻡ ﻭﺍﻣﺘﺪﺍﺩ ﺣﺮﻛﺔ ﺍﻟﻌﻤﺮﺍﻥ ﺍﳊﺪﻳﺚ ﺇﱃ ﻣﺎ‬
‫ﺑﻘﻲ ﻣﻦ ﺃﻃﻼﳍﺎ ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻣﺎ ﺃﻧﺸﺄﻭﻩ ﰲ ﺑﺎﺩﻳﺔ ﺍﻟﺸﺎﻡ ﻣﻦ ﻗﺼﻮﺭ ﻭﲪﺎﻣﺎﺕ ﻣﺎﺯﺍﻝ‬
‫ﳏﺘﻔﻈﺎﹰ ﺑﺄﻫﻢ ﻣﻌﺎﳌﻪ ﺍﻟﺮﺋﻴﺴﻴﺔ ‪ ،‬ﳑﺎ ﻳﺴﻤﺢ ﺑﺪﺭﺍﺳﺘﻬﺎ ﻭﺗﺘﺒﻊ ﳑﻴﺰﺍ‪‬ﺎ ﻭﺧﺼﺎﺋﺼﻬﺎ‬

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 ‫ﺍﳌﻌﻤﺎﺭﻳﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻭﺍﻟﱵ ﺃﻭﻻﻫﺎ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺟﻞ ﻋﻨﺎﻳﺘﻬﻢ ﻓﻮﺭ ﻋﻠﻤﻬﻢ ‪‬ﺎ ‪ ،‬ﻭﺗﺜﺒﺘﻬﻢ‬
‫ﻣﻦ ﺃﺧﺒﺎﺭﻫﺎ ﺍﳌﺘﻨﺎﺛﺮﺓ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ‪.‬‬

‫ﺃﻭﻻ ‪ :‬ﻗﺼﲑ ﻋﻤﺮﺓ )ﻋﻤﺮﺍ(‬

‫ﻳﻘﻊ ﻫﺬﺍ ﺍﻟﻘﺼﺮ ﻋﻠﻰ ﺑﻌﺪ ‪ ٥٠‬ﻣﻴﻼﹰ ﺷﺮﻕ ﻋﻤﺎﻥ ﰲ ﺑﺎﺩﻳﺔ ﺍﻷﺭﺩﻥ ‪.‬ﻭﻫﻮ ﰲ ﻭﺍﻗﻊ‬
‫ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﲪﺎﻡ ﺑﺎﻟﺒﺨﺎﺭ ‪ ،‬ﺑﻨﻴﺖ ﺟﺪﺭﺍﻧﻪ ﺑﺎﻷﺟﻮﺭ ﺍﻷﲪﺮ ‪ ،‬ﻭﺟﻌﻠﺖ ﺳﻘﻮﻓﻪ‬
‫ﻣﻘﺒﺄﺓ )ﻋﻠﻰ ﺷﻜﻞ ﻧﺼﻒ ﺍﻹﺳﻄﻮﺍﻧﺔ (‬

‫ﻭﻗﺪ ﺑﻠﻄﺖ ﻋﺮﺻﺎﺗﻪ ) ﺍﺭﺿﻴﺎﺗﻪ ( ﺑﻘﻄﻊ ﻣﻦ ﺍﻟﺮﺧﺎﻡ ‪ ،‬ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﻣﻮﺍﺻﲑ‬

‫ﺍﻟﺒﺨﺎﺭ ﺍﻟﺴﺎﺧﻦ ‪ .‬ﻭﻳﺘﺄﻟﻒ ﻣﻦ ﻗﺎﻋﺔ ﺍﺳﺘﻘﺒﺎﻝ ﻣﺴﺘﻄﻴﻠﺔ ﺍﻟﺸﻜﻞ ﻳﺘﺨﻠﻠﻬﺎ ﻋﻘﺪﺍﻥ‬
‫ﻳﻘﺴﻤﺎ‪‬ﺎ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻟﻜﻞ ﻣﻨﻬﺎ ﺳﻘﻒ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﺒﻮ ﻧﺼﻒ ﺍﺳﻄﻮﺍﱐ ‪ ،‬ﻭﻳﻨﺘﻬﻲ‬
‫ﺍﳉﺰﺀ ﺍﻷﻭﺳﻂ ﻣﻨﻬﺎ ﲝﻨﻴﺔ ﻛﺒﲑﺓ ﻛﺎﻧﺖ ﳎﻠﺲ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺮ ‪ ،‬ﻭﳍﺎ ﻛﺴﺎﺑﻘﺎ‪‬ﺎ‬
‫ﺳﻘﻒ ﺣﻘﱯ ﻫﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻗﻞ ﺍﺭﺗﻔﺎﻋﺎﹰ ﻣﻦ ﺳﻘﻮﻑ ﺃﻗﺒﻴﺔ ﺍﻟﻘﺎﻋﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ‪.‬‬

‫ﻭﻋﻠﻰ ﺟﺎﻧﱯ ﻗﺎﻋﺔ ﺍﻟﻌﺮﺵ ﻏﺮﻓﺘﺎﻥ ﺻﻐﲑﺗﺎﻥ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺧﻼﻝ ﻗﺎﻋﺔ ﺍﻟﻌﺮﺵ ‪،‬‬
‫ﳑﺎ ﻳﺮﺟﺢ ﻛﻮ‪‬ﻤﺎ ﻟﻼﺳﺘﺸﺎﺭﺓ ﺃﻭ ﺍﻟﺮﺍﺣﺔ‬

‫ﻭﲨﻴﻊ ﺍﻷﻗﺒﻴﺔ ﻣﻐﻄﺎﺓ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺑﻄﺒﻘﺔ ﲰﻴﻜــﺔ ﻣﻦ ﺍﻟﺒﻼﻁ ﺍﳌﺼﻨﻮﻉ ﻣﻦ ﺍﳉﺺ‬

‫) ﻣﺎﺩﺓ ﺟﲑﻳﺔ ﺗﻜﺘﺴﺐ ﺍﻟﻠﺰﻭﺟﺔ ﻭﻗﻮﺓ ﺍﻟﺘﻤﺎﺳﻚ ﺑﻌﺪﺣﺮﻗﻬﺎ ﻭﻃﺤﻨﻬﺎ ﰒ ﻋﺠﻨﻬﺎ ﺑﺎﳌﺎﺀ‬
‫‪ ،‬ﻭﻫﻲ ﺃﺻﻞ ﻣﺎﺩﺓ ﺍﻻﲰﻨﺖ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ‪.‬‬

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 ‫ﻣﻦ ﲪﺎﻡ ﻣﻦ‬ ‫ﻭﻳﻘﻊ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺒﲎ ﻋﻠﻰ ﻳﺴﺎﺭ ﻗﺎﻋﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ‪ ،‬ﻭﺗﺒﲎ‬
‫ﺛﻼﺙ ﻗﺎﻋﺎﺕ ) ﻳﻼﺣﻆ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﻼﺛﻲ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻷﻣﻮﻳﺔ ( ‪ .‬ﺗﺆﺩﻱ ﻛﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺇﱃ ﺍﻷﺧﺮﻯ ‪ .‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻗﺎﻋﺔ ﺑﺎﺭﺩﺓ ﻣﺴﻘﻮﻓﺔ ﺑﻘﺒﻮ ﻧﺼﻒ‬
‫ﺍﺳﻄﻮﺍﱐ ‪ .‬ﺗﻠﻴﻬﺎ ﻗﺎﻋﺔ ﺩﺍﻓﺌﺔ ﺑﻘﺒﻮ ﻣﺘﻘﺎﻃﻊ ﰒ ﻗﺎﻋﺔ ﺳﺎﺧﻨﺔ ﻣﻐﻄﺎﺓ ﺑﻘﺒﺔ ﻧﺼﻒ ﻛﺮﻭﻳﺔ‬
‫‪ ،‬ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺜﻠﺜﺎﺕ ﻛﺮﻭﻳﺔ ‪.‬‬

‫ﻭﻛﺎﻥ ﳛﻴﻂ ‪‬ﺬﺍ ﺍﳌﺒﲎ ﻣﻦ ﺍﳋﺎﺭﺝ ﺳﻮﺭ ﻣﻨﺨﻔﺾ ﻳﺸﺘﻤﻞ ﰲ ﺩﺍﺧﻠﻪ ﻋﻠﻰ ﺑﺌﺮ ﻟﻠﻤﻴﺎﻩ‬
‫‪ ،‬ﻭﻏﺮﻓﺔ ﻹﻳﻘﺎﺩ ﺍﻟﻨﺎﺭ ﻟﺘﺴﺨﲔ ﺍﳌﻴﺎﻩ ﺍﻟﻼﺯﻣﺔ ﻟﻺﺳﺘﺤﻤﺎﻡ ﻭﺗﻜﺜﲑ ﺍﻟﺒﺨﺎﺭ ‪.‬‬

‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻨﻴﺔ ‪:‬‬

‫ﳛﺘﻮﻱ ﺍﳌﺒﲎ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﺮﺳﻮﻡ ﺍﳌﺎﺋﻴﺔ ﺍﳌﻠﻮﻧﺔ ﺑﺎﻷﻟﻮﺍﻥ ﺍﳌﺨﺘﻠﻔﺔ )ﺍﻟﻔﺮﺳﻜﻮ(‬
‫ﻛﺎﻟﺒﲏ ﺍﻟﻐﺎﻣﻖ ﻭﺍﻟﻔﺎﺗﺢ ﻭﺍﻷﺯﺭﻕ ﺍﻟﻔﺎﺗﺢ ﻭﺍﻷﺻﻔﺮ ﺍﳌﻌﺘﻢ ‪ ،‬ﻭﲢﻠﻲ ﻫﺬﻩ ﺍﻟﺮﺳﻮﻡ‬
‫ﺟﺪﺭﺍﻥ ﻗﺼﲑ ﻋﻤﺮﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺃﻗﺒﺘﻪ ﺍﳌﻨﺤﻨﻴﺔ ‪.‬‬
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 ‫ﻭﺗﺸﻤﻞ ﻣﻮﺿﻮﻋﺎﺕ ﳐﺘﻠﻔﺔ ﻟﺬﻛﻮﺭ ﻭﺇﻧﺎﺙ ﻭﺣﻴﻮﺍﻧﺎﺕ ﻭﻧﺒﺎﺗﺎﺕ ﻭﳒﻮﻡ ﻭﺃﻫﻠﺔ ﰲ‬
‫ﻣﺸﺎﻫﺪ ﻭﺍﻗﻌﻴﺔ ﺣﻴﺔ ‪ .‬ﻓﻤﻦ ﺍﻟﺼﻮﺭ ﺫﺍﺕ ﺍﳌﺪﻟﻮﻝ ﺍﻟﺘﺎﺭﳜﻲ ‪ ،‬ﺻﻮﺭﺓ ﺍﳋﻠﻴﻔﺔ )‬
‫ﺻﺎﺣﺐ ﺍﻟﻘﺼﺮ ( ﺟﺎﻟﺴﺎﹰ ﻋﻠﻰ ﻋﺮﺷﻪ ‪ ،‬ﻭﺣﻮﻟﻪ ﺭﺟﻼﻥ ﻳﻬﻘﺎﻥ ﻋﻠﻴﻪ ﺑﺎﳌﻬﻘﺔ ﻭﻓﻮﻕ‬
‫ﺭﺃﺳﻪ ﻣﻈﻠﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻋﻤﻮﺩﻳﻦ ﺣﻠﺰﻭﻧﻴﲔ ‪.‬‬

‫ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻟﺼﻮﺭ ﺫﺍﺕ ﺍﳌﺪﻟﻮﻝ ﺍﻟﺘﺎﺭﳜﻲ ﺻﻮﺭﺓ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﳘﺎ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ‬
‫ﺍﻧﺘﺼﺮ ﻋﻠﻴﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﺬ ﺍﻟﻔﺘﺢ ﺍﻹﺳﻼﻣﻲ ) ﻛﺴﺮﻯ ‪ ،‬ﻫﺮﻗﻞ ‪ ،‬ﺍﳌﻘﻮﺱ ‪ ،‬ﻟﺰﺭﻳﻖ‬
‫ﻣﻠﻚ ﺍﺳﺒﺎﻧﻴﺎ ( ﺣﱴ ﺯﻣﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﺑﺄﻧﻪ ﺑﺎﱐ ﻫﺬﺍ ﺍﳊﻤﺎﻡ ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺼﻮﺭ ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ ﻭﺍﻟﺴﻘﻮﻑ ﻣﺎ ﳝﺜﻞ ﻣﻨﺎﻇﺮ ﺻﻴﺪ ﻭﻓﻴﻬﺎ ﻣﺎ ﻳﺰﻳﻦ ﺑﺎﻃﻦ ﺍﻟﻘﺒﺔ‬
‫ﺍﻟﺴﺎﺧﻨﺔ ‪ ،‬ﻛﺎﻟﻨﺠﻮﻡ ﻭﺍﻟﱪﻭﺝ ﻭﺍﻷﻫﻠﺔ ﻭﺍﻻﻧﻮﺍﺀ ‪.‬‬

‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻐﺮﻳﺒﺔ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺍﻟﻐﺮﻳﺐ ﻣﻦ‬
‫ﻋﻬﺪ ﺍﻟﻨﺒﻮﺓ ‪ .‬ﻓﺈﻥ ﺍﻷﺑﻌﺎﺩ ﻭﺍﳌﻘﺎﻳﻴﺲ ﻭﺍﻷﻭﺿﺎﻉ ﻭﻣﻼﻣﺢ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺗﻈﻬﺮ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭ ﺍﳌﺨﺘﻠﻔﺔ ﺗﺒﺪﻭ ﰲ ﻣﺴﺘﻮﻯ ﺟﻴﺪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻨﻴﺔ ‪.‬‬

‫ﻭﻗﺪ ﺃﻛﺪ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺮﻣﻮﻗﲔ ﻋﺮﻭﺑﺔ ﺍﳌﺼﻮﺭﻳﻦ ﳍﺎ ﻣﺴﺘﺪﻻﹰ ﲟﺎ ﻭﺟﺪ ﻓﻮﻕ ﺻﻮﺭ‬
‫ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﻛﺘﺎﺑﺔ ﻋﺮﺑﻴﺔ ﻭﺇﻏﺮﻳﻘﻴﺔ ﺗﺴﺠﻞ ﺃﲰﺎﺀ ﺃﺭﺑﻌﺔ ﻣﻨﻬﻢ ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻄﺮﺍﺯ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻃﺮﺍﺯ ﻫﻠﻨﺴﱵ ﺫﻭ ﺗﺄﺛﲑﺍﺕ ﺑﻴﺰﻧﻄﻴﺔ ﻭﺳﺎﺳﺎﻧﻴﺔ‬ ‫ﻳﱪﺯ‬

‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﻗﺼﺮ ﺍﳌﺸﱴ‬

‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻵﺛﺎﺭ‬ ‫ﻳﻘﻊ ﺟﻨﻮﺏ ﻋﻤﺎﻥ ﺑﻨﺤﻮ ﻋﺸﺮﻳﻦ ﻣﻴﻼﹰ ﻭﺑﻨﺴﺐ‬
‫ﺇﱃ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ‪١٢٦ _١٢٥‬ﻡ ‪ .‬ﻭﳛﻴﻂ ﺑﻪ ﺳﻮﺭ ﻣﺮﺗﻔﻊ ﻃﻮﻝ ﻛﻞ ﺿﻠﻊ ﻣﻨﻪ‬

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 ‫‪١٤٤‬ﻡ ‪ .‬ﻭﺗﻜﺘﻨﻔﻪ ﺃﺑﺮﺍﺝ ﻧﺼﻒ ﺩﺍﺋﺮﻳﺔ ﻗﻄﺮ ﻛﻞ ﻣﻨﻬﺎ ‪٥/٢٥‬ﻡ‪ .‬ﻭﺗﺒﻌﺪ ﻋﻦ ﺑﻌﻀﻬﺎ‬
‫ﲝﻮﺍﱄ ‪ ١٩‬ﻣﺘﺮﺍﹰ ‪ .‬ﻭﻣﺴﻄﺢ ﺍﻟﻘﺼﺮ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻣﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻣﺘﻮﺍﺯﻳﺔ )‬
‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﻼﺛﻲ ( ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺇﱃ ﺍﳉﻨﻮﺏ ‪ .‬ﻭﻣﺪﺧﻠﻪ ﰲ ﺿﻠﻌﻪ ﺍﳉﻨﻮﰊ ﻭﻳﻜﺘﻨﻔﻪ )‬
‫ﳛﺘﻀﻨﻪ ( ﺑﺮﺟﺎﻥ ﻋﻠﻰ ﺷﻜﻞ ﻧﻀﻒ ﻣﺜﻤﻦ ﻭﻳﺆﺩﻱ ﺍﳌﺪﺧﻞ ﺇﱃ ﻗﺎﻋﺔ ﻛﺒﲑﺓ ﻣﺘﺼﻠﺔ‬
‫ﻣﺴﺘﻄﻴﻠﺔ ﻟﻠﺤﺮﺱ ‪ ،‬ﻭﺟﺪ ﺑﺎﻟﻐﺮﻓﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺑﺒﻬﻮ ﻣﻜﺸﻮﻑ ‪ .‬ﺣﻮﳍﺎ ﻏﺮﻑ‬
‫ﳏﺮﺍﺏ ‪ .‬ﳑﺎ ﳛﻤﻞ ﻋﻠﻰ ﺍﻷﻋﺘﻘﺎﺩ ﺑﺄ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻮﺿﻊ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﳝﲔ ﺍﳌﺪﺧﻠﺔ‬
‫ﻣﺼﻠﻰ ﺍﳊﺮﺱ‬

‫ﻭﻳﻠﻲ ﺍﻟﺒﻬﻮ ﻓﻨﺎﺀ ﻣﺮﺑﻊ ﻃﻮﻝ ﺿﻠﻌﻪ ‪ ٥٧‬ﻡ ‪ ،‬ﺧﺎﻝ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ‪ .‬ﻭﺑﻮﺍﺟﻬﺘﻪ ﺍﻟﺸﻤﺎﻟﻴﺔ‬
‫ﻣﺪﺧﻞ ﺫﻭ ﺛﻼﺛﺔ ﺃﺭﻭﻗﺔ ‪ ،‬ﺗﻨﺘﻬﻲ ﺑﻘﺎﻋﺔ ﺍﻟﻌﺮﺵ ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﺛﻼﺙ ﺣﻨﺎﻳﺎ ﻛﺒﲑﺓ ﻧﺼﻒ‬
‫ﺩﺍﺋﺮﻳﺔ ‪.‬‬

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 ‫ﻭﺣﻮﻝ ﺍﻟﻘﺎﻋﺔ ﻭﺍﻷﺭﻭﻗﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﺗﺘﻜﻮﻥ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﻓﻨﺎﺀ ﻣﺴﺘﻄﻴﻞ‬
‫ﺣﻮﻟﻪ ﺃﺭﺑﻊ ﻏﺮﻑ ﻳﺮﺟﺢ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﳐﺼﺼﺔ ﻟﻌﺸﺎﺀ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺮ ‪ .‬ﻭﲨﻴﻊ ﺍﳌﺒﺎﱐ‬
‫ﻣﻦ ﺍﳊﺠﺮ ﺑﺎﺭﺗﻔﺎﻉ ﺍﳌﺘﺮﻳﻦ ‪.‬‬ ‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﺒﻨﻴﺔ ﺑﺎﻟﻄﻮﺏ ‪ .‬ﻭﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻋﻮﺍﻣﻴﺪ‬
‫ﺃﻣﺎ ﺃﻋﻤﺪﺗﻪ ﻓﻤﻦ ﺍﻟﺮﺧﺎﻡ ‪ ،‬ﻭﻋﻘﻮﺩﻩ ﻣﻦ ﺍﳊﺠﺮ ﺍﳉﲑﻱ ‪.‬‬

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 ‫ﻭﺃﻫﻢ ﻣﺎ ﰲ ﺍﻟﻘﺼﺮ ﺳﻮﺭﻩ ﺍﳋﺎﺭﺟﻲ ‪ ،‬ﺍﳌﺰﻭﺩ ﺑﻌﺪﺩ ﻣﻦ ﺍﻷﺑﺮﺍﺝ )‪٢٥‬ﺑﺮﺝ ‪ ،‬ﻣﻨﻬﺎ ‪١٩‬‬
‫‪٣‬‬
‫‪٤‬‬ ‫ﺑﺮﺝ ﻋﻠﻰ ﺷﻜﻞ ﻧﺼﻒ ﺩﺍﺋﺮﺓ ‪ ٢ ،‬ﻋﻠﻰ ﺷﻜﻞ ﻧﺼﻒ ﻣﺜﻤﻦ ‪٤ ،‬ﻋﻠﻰ ﺷﻜﻞ‬
‫ﺍﻟﺪﺍﺋﺮﺓ ( ﻭﲤﺘﺎﺯ ﻭﺍﺟﻬﺔ ﺍﻟﺴﻮﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺑﻜﺴﻮﺋﻬﺎ ﻣﻦ ﺍﳊﺠﺮ ﺍﳉﲑﻱ ‪ ،‬ﻭﺍﳌﺰﻳﻨﺔ‬
‫ﺑﺰﺧﺎﺭﻑ ﺑﺎﺭﺯﺓ ﲤﺜﻞ ﻣﻮﺿﻮﻋﺎﺕ ﺯﺧﺮﻓﻴﺔ ﻣﺘﻨﻮﻋﺔ ‪ ،‬ﳏﺼﻮﺭﺓ ﰲ ﻣﻨﺎﻃﻖ ﻣﺜﻠﺜﺔ ﻣﻌﺘﺪﻟﺔ‬
‫ﺃﻭ ﻣﻘﻠﻮﺑﺔ ‪ ،‬ﺣﺪﺩﻫﺎ ﺷﺮﻳﻂ ﺑﺎﺭﺯ ﺍﳊﺠﺮ ﻋﻠﻰ ﺷﻜﻞ ﺧﻂ ﻣﻨﻜﺴﺮ ‪.‬‬

‫ﻭﻳﻈﻬﺮ ‪‬ﺎ ﺃﺷﺠﺎﺭ ﻛﺜﻴﻔﺔ ﺗﺘﺨﻠﻠﻬﺎ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻔﺘﺮﺳﺔ ﺍﳌﻨﻘﻀﺔ ﻋﻠﻰ ﺍﻟﺜﲑﺍﻥ ﻭﺍﻟﻐﺰﻻﻥ‬
‫‪ ،‬ﻛﻤﺎ ﲤﺜﻞ ﻭﺭﻳﺪﺍﺕ ﻭﺯﻫﻮﺭﺍﺕ ﻭﻋﻨﺎﻗﻴﺪ ﻋﻨﺐ ‪ ،‬ﻭﻓﺮﻭﻉ ﺃﺷﺠﺎﺭ ﻭﻃﻴﻮﺭ‬
‫ﻭﺣﻘﻴﻘﻴﺔ ﰲ ﻧﻘﺶ ﻳﺘﺴﻢ ﺑﺎﻟﺪﻗﺔ ﻭﺍﳉﻤﺎﻝ ‪.‬‬ ‫ﻭﺣﻴﻮﺍﻧﺎﺕ ﺧﺮﺍﻓﻴﻪ‬

‫ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﻭﺍﺟﻬﺔ ﻫﺬﺍ ﺍﻟﻘﺼﺮ ﻓﻜﻜﺖ ﻣﻦ ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻵﺛﺎﺭ ﺍﻷﳌﺎﻧﻴﺔ ‪ ،‬ﺑﻌﺪ‬
‫ﺣﺼﻮﳍﺎ ﻋﻠﻰ ﺃﺫﻥ ﺍﻟﺴﻠﻄﺎﺕ ﻋﻨﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﺳﻨﺔ ‪١٣٢١‬ﻫـ ‪١٩٠٣ /‬ﻡ ‪.‬‬
‫ﰲ ﺑﺮﻟﲔ _ ﺍﻟﻘﺴﻢ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﺘﺤﻒ ﺑﺮﻏﺎﻣﻮﻥ‬ ‫ﺑﻨﻘﻠﻬﺎ ﺍﱃ ﻣﺘﺤﻒ ﺍﻟﺪﺍﻭﺩ‬
‫ﺭﺳﻮﻡ‬ ‫_ ﻭﻗﺪ ﻳﻜﺸﻒ ﻫﺬﺍ ﺍﻹﻫﺘﻤﺎﻡ ﺍﻷﳌﺎﱐ ﺑﻨﻘﻞ ﻫﺬﺍ ﺍﻵﺛﺮ ﺍﻟﻨﺎﺩﺭ ﻣﻦ‬
‫ﻓﺮﻁ ﻓﻴﻬﺎ ﻭﻻﺓ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ ‪ ،‬ﻋﻠﻰ ﻳﺪ ﻋﻠﻤﺎﺀ ﻣﺘﺨﺼﺼﲔ ﻋﻠﻰ ﻗﻴﻤﺘﻪ ﺍﻷﺛﺮﻳﺔ ﺍﻛﱪ‬
‫ﺍﻷﻣﺮ ﺁﻧﺬﺍﻙ ‪.‬‬

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 ‫ﺍﻟﻨﻈﻢ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻤﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬

‫ﲤﻴﺰﺕ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ﻭﺍﻟﱵ ﺩﺭﺳﻨﺎ ﺃﳘﻬﺎ ﻛﺎﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﻔﺴﻄﺎﻁ‬
‫ﻭﺍﻟﻘﲑﻭﺍﻥ ﺑﻨﻈﻢ ﻋﺎﻣﺔ ﺍﺗﺒﻊ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﺪ ﺍﻧﺸﺎﺋﻬﺎ ﺑﻨﻈﺎﻡ ﻣﻮﺣﺪ ﻭﺗﺘﻠﺨﺺ ﰲ‬
‫ﻋﺪﺓ ﻧﻘﺎﻁ ‪.‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﻛﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻣﻮﻗﻊ ﺍﳌﺪﻳﻨﺔ ) ﺍﳌﻌﺴﻜﺮ ( ﳜﻀﻊ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻟﻠﻨﻮﺍﺣﻲ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺳﲑ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬

‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﻛﺎﻥ ﻳﺮﺍﻋﻰ ﻋﻨﺪ ﺍﺧﺘﻄﺎﻁ ﻛﻞ ﻣﺪﻳﻨﺔ ﻃﻴﺐ ﺍﳍﻮﺍﺀ ﻭﻋﺬﻭﺑﺔ ﺍﳌﺎﺀ ﻭﺣﺼﺎﻧﺔ‬
‫ﺍﳌﻮﻗﻊ ﻭﻭﻓﺮﺓ ﺍﶈﺎﺻﻴﻞ ﺍﻟﺰﺭﺍﻋﻴﺔ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﳊﺸﺎﺋﺶ ‪.‬‬

‫ﺛﺎﻟﺜﺎﹰ ‪ :‬ﻛﺎﻥ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻭﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ ﺃﻭﻝ ﻣﺎ ﻳﺒﲎ ﰲ ﻣﻮﻗﻊ ﺍﳌﺪﻳﻨﺔ ﻭﺑﺎﻟﺬﺍﺕ ﰲ‬
‫ﻭﺳﻄﻬﺎ ﰒ ﺗﻮﺯﻉ ﺑﻘﻴﺔ ﺃﺟﺰﺍﺀ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻋﻠﻰ ﻫﻴﺌﺔ ﺧﻄﻂ ﺃﻭ ﺃﺣﻴﺎﺀ ﻣﺴﺘﻘﻠﺔ ﻛﻤﺎ ﻛﺎﻥ ﳜﻄﻂ ﻷﻫﻞ ﺍﳊﺮﻑ ﻭﺍﻟﺼﻨﺎﺋﻊ‬
‫ﺍﳌﺘﺸﺎ‪‬ﺔ ﺃﻣﺎﻛﻦ ﳐﺼﺼﺔ ﺑﻔﺼﺪ ﺗﺴﻬﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﲤﻜﲔ ﺍﶈﺘﺴﺐ ﻣﻦ‬
‫ﻣﺮﺍﻗﺒﺔ ﺫﻟﻚ ‪.‬‬

‫ﺭﺍﺑﻌﺎﹰ ‪ :‬ﻛﺎﻥ ﻟﻠﻤﺪﻳﻨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺷﺒﻪ ﻧﻈﺎﻡ ﻣﺘﺒﻊ ﰲ ﲣﻄﻴﻂ ﻃﺮﻗﻬﺎ ﻭﺷﻮﺍﺭﻋﻬﺎ‬
‫ﻭﺃﺯﻗﺘﻬﺎ ﻓﻜﺎﻥ ﻫﻨﺎﻙ ﺷﺎﺭﻉ ﻋﺎﻡ ﺃﻭ ﺷﺎﺭﻋﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﰒ ﻃﺮﻕ ﻓﺮﻋﻴﺔ ﲣﺮﺝ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻮﺍﺭﻉ ﺍﻟﻮﺳﻴﻌﺔ ﻭﺗﺆﺩﻱ ﺇﱃ ﺍﳌﻴﺎﺩﻳﻦ ﺍﳌﺨﺼﺼﺔ ﻟﻸﺣﻴﺎﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻭﺟﻮﺩ ﻣﻴﺪﺍﻥ ﻋﺎﻡ ﺗﻔﻀﻲ ﺇﻟﻴﻪ ﺍﻟﺸﻮﺍﺭﻉ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻏﺎﻟﺒﺎﹰ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﺣﻮﻝ ﺍﳌﺴﺠﺪ ﻭﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ ‪.‬‬

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 ‫ﺧﺎﻣﺴﺎﹰ ‪:‬ﲢﻮﻟﺖ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ﻣﻦ ﻣﻌﺴﻜﺮﺍﺕ ﻣﺆﻗﺘﺔ ﺇﱃ ﻋﺎﻣﺮﺓ‬
‫ﻋﺎﻣﺮﺓ ﻓﻘﺪ ﺑﻨﻴﺖ ﻣﻦ ﺍﻟﻘﺼﺐ ﰒ ﻣﻦ ﺍﻟﻠﱭ ﰒ ﺍﺳﺘﺨﺪﻡ ﺍﻷﺟﻮﺭ ﻭﺍﳉﺺ ﻭﺍﻟﺒﻨﺎﺀ‬
‫ﺑﺎﳊﺠﺮ ﺍﳌﻨﺤﻮﺕ ﻋﻨﺪﻣﺎ ﺍﺳﺘﻘﺮﺕ ﺍﻷﺣﻮﺍﻝ ﻭﺍﺗﺴﻊ ﺍﻟﺜﺮﺍﺀ ‪.‬‬

‫ﺳﺎﺩﺳﺎﹰ ‪ :‬ﻛﺎﻥ ﻳﺮﺍﻋﻰ ﲜﺎﻧﺐ ﺣﺼﺎﻧﺔ ﺍﳌﻮﻗﻊ ﺇﲣﺎﺫ ﻭﺳﺎﺋﻞ ﺩﻓﺎﻋﻴﺔ ﻗﻮﻳﺔ ﺗﺘﻤﺜﻞ ﰲ‬
‫ﺍﻷﺳﻮﺍﺭ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻭ ﺃﺣﺪ ﺃﺣﻴﺎﺋﻬﺎ ﻭﺍﳌﺰﻭﺩﺓ ﰲ ﺃﺭﻛﺎ‪‬ﺎ ﻭﻋﻨﺪ‬
‫ﻣﺪﺍﺧﻠﻬﺎ ﺑﺎﻷﺑﺮﺍﺝ ﺍﳌﺸﺤﻮﻧﺔ ﺑﺄﺩﻭﺍﺕ ﺍﻟﺪﻓﺎﻉ ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﺧﱪﺓ‬
‫ﻏﲑﻫﻢ ﻓﺰﻭﺩﻭﺍ ﺍﳌﺪﻥ ﺑﺎﳋﻨﺎﺩﻕ ﺧﺎﺭﺝ ﺍﻷﺳﻮﺍﺭ ) ﺑﻐﺪﺍﺩ ‪ ،‬ﲞﺎﺭﻯ ( ﻓﺘﻤﻸ ﺑﺎﳌﺎﺀ ﻋﻨﺪ‬
‫ﺗﻌﺮﺽ ﺍﳌﺪﻳﻨﺔ ﻟﻠﺨﻄﺮ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﺳﺘﺨﺪﻡ ﻣﻦ ﻭﺳﺎﺋﻞ ﺩﻓﺎﻋﻴﺔ ﻋﻨﺪ ﻣﺪﺍﺧﻞ ﺍﳌﺪﻥ‬
‫ﻭﺃﺑﻮﺍ‪‬ﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ ‪.‬‬

‫ﻋﻨﺎﺻﺮ ﺍﳌﺴﺠﺪ ﻭﳑﻴﺰﺍﺕ ﺑﻨﺎﺋﻪ‬

‫ﺃﻭﻻﹰ ‪ :‬ﻛﺎﻥ ﻣﻮﻗﻊ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎ ﻣﻦ ﻗﺒﻞ ﺃﻧﻪ ﺃﻭﻝ ﻣﺎ ﳜﺘﻂ ﰲ ﺍﳌﺪﻳﻨﺔ ﳜﺘﺎﺭ‬
‫ﺑﻌﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ‪ ،‬ﻓﻐﺎﻟﺒﺎﹰ ﻣﺎ ﻛﺎﻥ ﻳﻮﺿﻊ ﰲ ﻭﺳﻂ ﺍﳌﺪﻳﻨﺔ ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻮﺳﻂ ﺷﺮﻳﻄﺔ‬
‫ﳎﺎﻭﺭﻳﻪ ﻟﺪﺍﺭ ﺍﻹﻣﺎﺭﺓ ‪ .‬ﻭﺃﺳﻮﺍﻕ ﺍﳌﺪﻳﻨﺔ‬

‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﻛﺎﻥ ﺷﻜﻞ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﳕﻮﺫﺟﺎﹰ ﺍﺣﺘﺬﻯ ﺑﻪ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻭﻃﺒﻘﻮﻩ ﰲ ﺑﻘﻴﺔ ﺍﳌﺴﺎﺟﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﲢﺪﺛﻨﺎ ﻋﻨﻬﺎ ‪.‬‬

‫ﺛﺎﻟﺜﺎﹰ ‪ :‬ﻛﺎﻥ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ﰲ ﺃﻱ ﻣﺴﺠﺪ ﺃﻫﻢ ﻣﺮﺣﻠﺔ ﰲ ﺑﻨﺎﺀﻩ ﻭﺫﻟﻚ ﻷﻥ ﺟﺪﺍﺭ‬
‫ﺍﻟﻘﺒﻠﺔ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﻛﺎﻟﻘﺎﻋﺪﺓ ﻟﻠﻤﺴﺘﻄﻴﻞ ﺇﻥ ﺍﳓﺮﻓﺖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻓﻼﺑﺪ ﺃﻥ ﺗﻨﺤﺮﻑ ﺑﻘﻴﺔ ﺍﻷﺿﻼﻉ ‪.‬‬

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 ‫ﺭﺍﺑﻌﺎﹰ ‪:‬ﻛﺎﻥ ﲢﺪﻳﺪ ﺍﶈﺮﺍﺏ ﺃﻭ ﻣﺼﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﰲ ﺷﻜﻠﻪ ﺍﳊﺎﱄ ﺇﱃ ﺍﻟﻌﺼﺮ‬
‫ﺍﻷﻣﻮﻱ ﻳﻠﻲ ﲢﺪﻳﺪ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻷﳘﻴﺔ ﻭﻛﺎﻥ ﺃﻗﺪﻡ ﺍﻷﻣﺜﻠﺔ ﻟﻠﻤﺤﺎﺭﻳﺐ ﺍ‪‬ﻮﻓﺔ‬
‫ﳏﺮﺍﺏ ﻋﻘﺒﺔ ﰒ ﳏﺮﺍﺏ ﻣﺴﺠﺪ ﻗﻴﻤﺔ ﺍﻟﺼﺨﺮﺓ ‪.‬‬

‫ﺧﺎﻣﺴﺎﹰ ‪:‬ﻛﺎﻥ ﳌﻘﺪﻡ ﻛﻞ ﻣﺴﺠﺪ ﻇﻠﺔ ﲢﻤﻲ ﺍﳌﺼﻠﲔ ﻣﻦ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ ﻭﺑﺮﻭﺩﺓ‬
‫ﺍﻟﺸﺘﺎﺀ ﻭﻛﺎﻥ ﺍﺭﺗﻔﺎﻋﻬﺎ ﺃﻭ ﻋﻤﻘﻬﺎ ﳜﻀﻊ ﻟﻌﺪﺓ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻣﻨﻬﺎ ﻋﺪﺩ ﻣﺼﻠﲔ ﻭﺗﻮﻓﺮ‬
‫ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺭﻓﻊ ﺍﻟﺴﻘﻒ ﻓﻜﻠﻤﺎ ﺭﻓﻊ ﺳﻘﻒ ﺍﳌﺴﺠﺪ ﻛﻠﻤﺎ ﺗﻴﺴﺮ‬
‫ﺯﻳﺎﺩﺓ ﻋﻤﻖ ﺍﳉﺰﺀ ﺍﳌﺴﻘﻮﻑ ﻣﻦ ﺍﳌﺴﺠﺪ ‪.‬‬

‫ﺳﺎﺩﺳﺎﹰ ‪:‬ﻛﺎﻥ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﳛﺪ ﺍﳉﺰﺀ ﺍﳌﺴﻘﻮﻑ ﻣﻨﻪ ﺑﺎﻟﻀﻮﺀ ﻭﺍﳍﻮﺍﺀ‬
‫ﻳﺴﺘﺨﺪﻡ ﻷﺩﺍﺀ ﺍﻟﺼﻼﺓ ﰲ ﺃﻳﺎﻡ ﺍﳉﻤﻊ ﻭﺍﳌﻮﺍﺳﻢ‬

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 ‫ﺍﳋﺎﲤﺔ ‪:‬‬
‫ﰎ ﲝﻤﺪ ﺍﷲ ﻭﻧﻌﻤﻪ ﻣﻨﻬﺞ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﺘﻤﻨﻴﺔ ﻣﻦ ﺍﷲ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻭﻓﻴﺖ ﺍﳌﻮﺿﻮﻉ‬
‫ﺣﻘﻪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺃﻥ ﺃﻛﻮﻥ ﺫﻛﺮﺕ ﺍﻟﻨﻘﺎﻁ‬
‫ﺍﳌﻬﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻭﺍﻥ ﻳﻨﻔﻊ ﺍﷲ ‪‬ﺎ ﻛﻞ‬
‫ﻣﻦ ﻗﺮﺃﻫﺎ ﺃﻭ ﺩﺭﺳﻬﺎ ﻓﻬﻲ ﺗﻮﺿﺢ ﺍﺧﺘﺼﺎﺹ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﻤﺎﺭ‪‬ﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺍﻣﺘﺎﺯﺕ‬
‫ﺑﺎﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺧﻠﺖ ﻣﻦ‬
‫ﺍﻟﺼﻮﺭ ﺍ‪‬ﺴﻤﺔ ﺍﻟﱵ ﺍﺷﺘﻬﺮ ‪‬ﺎ ﺍﻟﻐﺮﺏ ‪.‬‬

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