‫اء ا‬ ‫ارة وا ﻼة‬ ‫‪ ١٤٣٨‬ﵺ‪ ٢٠١٧‬ﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺃﻭ ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞﺳﻮﺍﺀ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲ ﺃﻭ ﺳﻮﺍﻩ ﻭﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﺘﺮﺟﺎﻋﻬﺎﺇﻻ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ ﺍﻟﻨﺎﺷﺮ‪.‬‬ ‫اء ا‬ ‫ارة وا ﻼة‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‬ ‫‬ ‫ﺃﺳﺘﺎﺫ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺑﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ‬ ‫‪5‬‬ ‫‪١‬‬ ‫ﱠ‬ ‫ارة‬ ‫‪: ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻟﻨﻘﺎﺀ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻟﺪﻧﺲ‪ ،‬ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺸﻴﻦ‪ ،‬ﻭﺍﻧﻘﻄﺎﻉ ﺩﻡ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻭﺑﺮﺃﻩ ﻭﻧﺰﻫﻪ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪،‬‬ ‫‬‫ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﻃﻬﺮ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻤﺎﺀ‪ :‬ﺟﻌﻠﻪ‬ ‫ﻭﺍﻟﻄﺎﻫﺮ ﻣﻦ ﺍﻟﻤﺎﺀ‪ :‬ﺍﻟﺼﺎﻟﺢ ﻟﻠﺘﻄﻬﻴﺮ ﺑﻪ‪ ،‬ﻭﺍﻟﻄﻬﺎﺭﺓ ﺿﺮﺑﺎﻥ‪ :‬ﺟﺴﻤﺎﻧﻴﺔ ﻭﻧﻔﺴﺎﻧﻴﺔ)‪.(١‬‬ ‫ﻭﻫﻢ ﻗﻮﻡ ﻳﺘﻄﻬﺮﻭﻥ‪ :‬ﻳﺘﻨﺰﻫﻮﻥ ﻣﻦ ﺍﻷﺩﻧﺎﺱ‪ ،‬ﻭﺭﺟﻞ ﻃﺎﻫﺮ ﺍﻟﺜﻴﺎﺏ‪ :‬ﺃﻱ‪:‬‬ ‫ﻣﻨﺰﻩ)‪.(٢‬‬ ‫ﻋﺮﻓﻬﺎ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺄﻧﻬﺎ‪ :‬ﺍﻟﻨﻘﺎﺀ ﻣﻦ ﺍﻟﺪﻧﺲ ﻭﺍﻟﻨﺠﺲ‪،‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬‬ ‫‬ ‫ﻭﻫﻮ ﻃﺎﻫﺮ ﺍﻟﻌﺮﺽ ﺃﻱ‪ :‬ﺑﺮﺉ ﻣﻦ ﺍﻟﻌﻴﺐ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﺤﺎﻟﺔ ﺍﻟﻤﻨﺎﻗﻀﺔ ﻟﻠﺤﻴﺾ‪:‬‬ ‫ﻃﻬﺮ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺃﻃﻬﺎﺭ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﺸﺮﻉ ﻓﻲ ﻣﻮﺍﺿﻊ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻷﺫﻯ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬ ‫ﺇﺯﺍﻟﺔ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻐﺮﻯ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ‪،‬‬ ‫ﻭﻫﻲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ‪.‬‬ ‫ﻭﻋﺮﻓﻬﺎ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ﺑﺄﻧﻬﺎ‪ :‬ﺻﻔﺔ ﺣﻜﻤﻴﺔ ﺗﻮﺟﺐ ﻟﻤﻮﺻﻮﻓﻬﺎ‬ ‫‪‬‬ ‫ﺇﺑﺎﺣﺔ ﺍﻟﺼﻼﺓ ﺑﻪ‪ ،‬ﺃﻭ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻟﻪ‪ .‬ﻓﺎﻷﻭﻻﻥ ﻣﻦ ﺧﺒﺚ‪ ،‬ﻭﺍﻷﺧﻴﺮﺓ ﻣﻦ ﺣﺪﺙ‪،‬‬ ‫ﻭﻣﻌﻨﻰ ﺣﻜﻤﻴﺔ ﺃﻧﻪ ﻳﺤﻜﻢ‪ ،‬ﻭﻳﻘﺪﺭ ﻗﻴﺎﻣﻬﺎ ﺑﻤﺤﻠﻬﺎ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻤﻼﺑﺴﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺹ ‪ ٢‬ﺹ ‪ ٥٦٩/٥٦٨‬ﻣﺎﺩﺓ ﻃﻬﺮ‪.‬‬ ‫)‪ (٢‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻣﺎﺩﺓ )ﻃﻬﺮ(‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪6‬‬ ‫ﻓﻴﺸﻤﻞ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻭﺍﻟﻤﺎﺀ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻔﻴﻪ‪ :‬ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﺑﻪ ﺍﻟﻤﺼﻠﻰ‪ ،‬ﻭﺗﻘﺎﺑﻠﻬﺎ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ)‪.(١‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ‪ :‬ﻫﻮ ﺍﻟﻔﻌﻮﻝ‪ .‬ﺍﻟﻔﺎﻋﻞ ﺍﻟﻔﻌﺎﻝ ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺎﻫﺮ ﻓﻲ ﻧﻔﺴﻪ‪،‬‬ ‫‬ ‫ﻓﻌﻮﻻ ﺇﻻ ﺇﺫﺍ ﻛﺜﺮ ﻣﻨﻪ ﺫﻟﻚ ﻛﻘﻮﻟﻬﻢ ﻟﻠﻜﺜﻴﺮ‬ ‫ﻭﺍﻟﻤﻄﻬﺮ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺍﻟﺸﻲﺀ ﻻ ﻳﺴ ‪‬ﻤﻰ‬ ‫ﺍﻷﻛﻞ‪ :‬ﺃﻛﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺒﺎﻟﻐﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺃﺑﻌﺪ ﻣﻦ ﺑﻨﻴﺔ ﺍﻟﻔﻌﻞ ﻓﻬﻮ‬ ‫ﺃﺑﻠﻎ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺑﻌﺾ ﻣﺸﺎﻳﺦ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ‪ :‬ﺇﻧﻪ ﺇﻥ ﺩﺧﻞ ﺍﻟﻨﺠﺲ ﻣﻦ‬ ‫ﺑﺎﺑﺎ‪ ،‬ﻭﺩﺧﻠﺖ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺑﺎﺏ ﻭﺍﺣﺪ ﻏﻠﺒﺖ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻠﻰ‬ ‫ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺧﺼﺎﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ‬ ‫ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‬ ‫ﺍﺳﺘﺪﻻﻻ ﺑﻘﻮﻝ ﺍﷲ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﻌﺪﻯ‪ :‬ﺍﻟﻄﻬﺮ‪ :‬ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻤﻌﺎﻧﻲ ﺍﻟﻨﻈﺎﻓﺔ‪،‬‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ C B A @ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥ :‬ﻗﺎﻝ‪ :‬ﻻ ﻳﺤﻀﻦ ﻭﻻ ﻳﺘﻤﺨﻄﻦ‪،‬‬ ‫ﻭﻻ ﻳﺘﻐﻮﻃﻦ‪ ،‬ﻣﻄﻬﺮﺓ ﻣﻦ ﻛﻞ ﺩﻧﺲ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻨﺨﺎﻡ ﻭﺍﻟﺒﺼﺎﻕ ﻭﺍﻟﻤﺨﺎﻁ‬ ‫ﻧﺠﺴﺎ ﻟﻢ ﺗﺠﺰ ﻓﻲ ﺷﻲﺀ‬ ‫ﻭﺍﻟﻌﺮﻕ ﻟﻴﺲ ﺑﻨﺠﺲ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻴﺲ ﺑﻨﻈﻴﻒ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻣﻨﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻤﺨﻂ ﻓﻲ ﻛﻤﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻭﻛﻞ ﻧﺠﺲ ﻗﺬﺭ‪.‬‬ ‫ﻓﻌﻞ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﺑﻨﺠﺲ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻗﺬﺭ ‬ ‫ﻭﺍﻟﻄﻬﺎﺭﺓ ﻓﻲ ﺍﻟﺸﺮﻉ ﻻ ﺗﺨﺮﺝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻓﻬﻲ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻏﺴﻞ ﺃﻋﻀﺎﺀ ﻣﺨﺼﻮﺻﺔ ﺑﺼﻔﺔ ﻣﺨﺼﻮﺻﺔ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ﺹ ‪ ١‬ﺹ ‪.٧٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺥ ﺹ ‪ ١‬ﺹ ‪.٤٢‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ﻁ ﺹ ‪.١٧‬‬ ‫)‪ (٤‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ ﺹ ‪.١٤٢‬‬ ‫‪7‬‬‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫‪١‬ ‪‬‬ ‫ﺃﻳﻀﺎ ﺑﺄﻧﻬﺎ‪ :‬ﺯﻭﺍﻝ ﺣﺪﺙ ﺃﻭ ﺧﺒﺚ‪ ،‬ﺃﻭ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ‬ ‫ﻭﻋﺮﻓﺖ ‬ ‫‪‬‬ ‫ﺃﻭ ﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻫﻤﺎ ﺃﻭ ﻋﻠﻰ ﺻﻮﺭﺗﻬﻤﺎ)‪.(١‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻤﺬﺍﻫﺐ ﻛﻠﻬﺎ ﻣﺘﻔﻘﺔ ﻋﻠﻰ ﻣﻌﺎﻧﻲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻠﻐﻮﻳﺔ‬ ‫ﻭﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫‪ ٢‬أ‪:‬‬ ‫ﻭﺍﻟﻄﻬﺎﺭﺓ ﺣﺴﻴﺔ ﻭﻣﻌﻨﻮﻳﺔ؛ ﻓﺎﻟﺤﺴﻴﺔ ﺗﻜﻮﻥ ﺑﺎﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻫﻲ‬ ‫ﺍﻟﺨﺒﺚ‪ ،‬ﻭﺍﻟﻤﻌﻨﻮﻳﺔ‪ :‬ﻫﻲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻹﺛﻢ ﺑﺎﻟﺘﻮﺑﺔ)‪.(٢‬‬ ‫‪ ٣‬أ!ا‪:‬‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺇﻧﻔﺎﺫ‬ ‫ﻋﺒﺎﺩﺓ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻄﻬﺮ ﻭﺍﻟﺘﻄﻬﺮ ﺍﺳﻤﺎﻥ ﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺘﺄﻛﻴﺪ‪،‬‬ ‫ﻭﺍﻟﻄﻬﺮ ﻃﻬﺮﺍﻥ‪ :‬ﻃﻬﺮ ﻫﻮ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﻃﻬﺮ ﻏﺴﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﻓﻴﻪ‬ ‫ﺍﻷﻋﻀﺎﺀ)‪.(٣‬‬ ‫‪ #$% ٤‬ارة‪:‬‬ ‫ﺗﻨﻘﺴﻢ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻟﻰ ﻗﺴﻤﻴﻦ ﻛﻤﺎ ﻗﺎﻝ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﻛﻤﺎ ﻗﺎﻝ ﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻃﻬﺎﺭﺓ ﻣﻦ ﺍﻟﺤﺪﺙ ﻭﻫﻲ ﺍﻟﺘﻲ ﺳﻤﻮﻫﺎ ﺣﻜﻤﻴﺔ ﺃﻭ ﻣﻌﻨﻮﻳﺔ‪ .‬ﻭﻃﻬﺎﺭﺓ ﻣﻦ‬ ‫ﺍﻟﻨﺠﺲ ﻭﻫﻮ ﺍﻟﺨﺒﺚ ﻭﻫﻲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺃﻭ ﺍﻟﻤﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺍﻟﺤﺴﻴﺔ ﻭﻗﺴﻤﻬﺎ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ ﻭﻫﻲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ ﻗﺎﻝ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ ﻗﺴﻤﻴﻦ ‬ ‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ ﺹ ‪.١١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﻨﺬ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺍﻷﺯﺩﻱ ﺹ ‪ ١‬ﺹ ‪.١٧٥‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺤﺎﻭﻱ ﻃﺮﻗﻬﺎ ﺍﻟﻮﺳﻴﻌﺔ‪ /‬ﺟﻤﻴﻞ ﺍﻟﺴﻌﺪﻱ ﺹ ‪ ١٤‬ﺹ ‪.٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪8‬‬ ‫ﺍﻟﺴﺎﻟﻤﻰ‪ :‬ﻭﺍﻟﻄﻬﺎﺭﺓ ﺣﺴﻴﺔ ﻭﻣﻌﻨﻮﻳﺔ‪ ،‬ﻓﺎﻟﺤﺴﻴﺔ ﺗﻜﻮﻥ ﺑﺎﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻭﻫﻲ ﺍﻟﺨﺒﺚ‪ ،‬ﻭﺍﻟﻤﻌﻨﻮﻳﺔ ﻫﻲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻹﺛﻢ ﺑﺎﻟﺘﻮﺑﺔ)‪.(١‬‬ ‫‪ +,- ٥‬وأد) (و‪:'$‬‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺑﻘﺴﻤﻴﻬﺎ ﺍﻟﺴﺎﺑﻘﻴﻦ ﻓﺮﻳﻀﺔ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺑﻬﺎ ﻓﻲ ﺁﻳﺎﺕ ﻋﺪﺓ‪،‬‬ ‫ﻭﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﮊ ﺑﻬﺎ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﻩ‪ ،‬ﻓﻤﻦ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪! ﴿ :‬‬ ‫"‪,+*)('&%$#‬‬ ‫‪8 76 5 4 3 21 0 / . -‬‬ ‫‪HGFEDCBA@?>=<;:9‬‬ ‫‪T S R QP O N M L K J I‬‬ ‫‪^]\[ZYXWVU‬‬ ‫_ ` ﴾ ]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﻗﻮﻟﻪ‪] ﴾ § ¦ ﴿ :‬ﺍﻟﻤﺪﺛﺮ‪ ،[٤ :‬ﻭﻣﻦ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﮊ‪» :‬ﻻ ﺗﻘﺒﻞ ﺻﻼﺓ ﺑﻐﻴﺮ ﻃﻬﻮﺭ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫»ﺍﻏﺴﻠﻲ ﻋﻨﻚ ﺍﻟﺪﻡ ﻭﺻﻠﻲ«)‪.(٣‬‬ ‫ﻭﺍﻟﻄﻬﺎﺭﺓ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ﻭﻫﻲ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ‬ ‫ﻭﺍﺟﺐ‪.‬‬ ‫‪ /0 1 2  ٦‬ارة‪:‬‬ ‫‪ ١‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ‪:‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﺭﺍﻓﻊ ﻟﻠﺤﺪﺙ‪ ،‬ﻣﺰﻳﻞ ﻟﻠﺨﺒﺚ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ﺹ ‪ ١‬ﺹ ‪ ،١٧‬ﻭﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺹ ‪ ٢٩‬ﺹ ‪.٩٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪.٢٠٤/١‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪9‬‬‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫‪١‬ ‪‬‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ M L K J I H G ﴿ :‬ﺍﻷﻧﻔﺎﻝ‪،[١١ :‬‬ ‫ﻭﻟﺤﺪﻳﺚ ﺃﺳﻤﺎﺀ ﻗﺎﻟﺖ‪ :‬ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﺎﻟﺖ‪ :‬ﺇﺣﺪﺍﻧﺎ ﻳﺼﻴﺐ‬ ‫ﺛﻮﺑﻬﺎ ﻣﻦ ﺩﻡ ﺍﻟﺤﻴﻀﺔ‪ ،‬ﻛﻴﻒ ﺗﺼﻨﻊ ﺑﻪ؟ ﻗﺎﻝ‪» :‬ﺗﺤ ﺘﻪ ﺛﻢ ﺗﻘﺮﺻﻪ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﺛﻢ‬ ‫ﺗﻨﻀﺤﻪ‪ ،‬ﺛﻢ ﺗﺼﻠﻲ ﻓﻴﻪ«)‪.(١‬‬ ‫‪ ٢‬ ﻣﺎﺀ ﺍﻟﺒﺤﺮ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ)‪ :(٢‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ ﻓﻲ ﺍﻟﺒﺤﺮ‪» :‬ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ‬ ‫ﺍﻟﺤﻞ ﻣﻴﺘﺘﻪ«‪ ،‬ﻭﻣﻤﻦ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﻗﺎﻝ‪» :‬ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻃﻬﻮﺭ« ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‬ ‫ﻭﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ﻭﻃﺎﻭﺱ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺎﻟﻚ ﻭﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‬ ‫ﻭﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺃﺑﻲ‬ ‫ﺇﻟﻲ ﻣﻨﻪ‪ ،‬ﻭﻋﻦ‬ ‫‪‬‬‫ﻋﻤﺮﻭ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﺃﻥ ﺍﻟﺘﻴﻤﻢ ﺃﺣﺐ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﻴﻤﻢ‬ ‫ﺇﻟﻲ ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻳﻮﺟﺐ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺃﻋﺠﺐ ‪‬‬ ‫ﺇﺛﺒﺎﺕ ﺇﺟﺎﺯﺓ ﺍﻟﺘﻄﻬﺮ ﺑﻤﺎﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺍﻟﻤﻄﻬﺮ‪ ،‬ﻭﻻ ﻣﻌﻨﻰ‬ ‫ﻟﻠﻤﻌﺎﺭﺿﺔ ﻟﻠﻘﻮﻝ ﻓﻲ ﻣﺎﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﻷﻥ ﺍﻟﻤﺎﺀ ﻛﻠﻪ ﻣﺎﺀ ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻗﺎﻝ‬ ‫ﻏﻴﺮﻩ‪ :‬ﻣﻌﻨﻰ ﺍﻟﻤﻴﺎﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻤﻌﻨﻰ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺒﺤﺮ ﻓﻜﺬﻟﻚ ﻣﺎﺀ ﺍﻟﻨﻬﺮ ﻣﻀﺎﻑ‬ ‫ﺇﻟﻰ ﺍﻟﻨﻬﺮ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺨﻦ ﺩﺍﺧﻞ ﻓﻲ‬ ‫ﺍﻟﻤﻴﺎﻩ)‪ ،(٣‬ﺃﻱ‪ :‬ﻓﻲ ﺻﺤﺔ ﺍﻟﺘﻄﻬﺮ ﺑﻪ‪.‬‬ ‫ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻏﻴﺮ ﺟﺎﺋﺰ‬ ‫ﺑﻤﺎﺀ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﻌﺼﻔﺮ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﺑﻤﺎﺀ ﻣﻄﻠﻖ ﻋﻠﻴﻪ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺃﺣﺪ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﺆﻟﻒ »ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ«‪.‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٨‬ﺹ ‪.٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪10‬‬ ‫ﻳﻘﻊ ﺍﺳﻢ ﺍﻟﻤﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻓﻬﻮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﻴﺎﻩ‬ ‫ﺍﻟﻤﻀﺎﻓﺔ ﻭﻣﻴﺎﻩ ﺍﻷﺷﺠﺎﺭ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻭﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﺒﻪ‬ ‫ﻟﻠﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺑﻤﻌﻨﻰ ﻳﺴﺘﺒﺪﻝ ﺑﻪ ﺃﻧﻪ ﻳﺰﻳﻞ ﻣﻌﻨﻰ ﻣﺎ ﻳﺰﻳﻞ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺃﻭ ﻳﻘﻮﻡ‬ ‫ﻣﻘﺎﻣﻪ ﻓﻲ ﻏﺴﻞ ﻧﺠﺎﺳﺔ ﺃﻭ ﻭﺿﻮﺀ ﻓﻼ ﻣﻌﻨﻰ ﻟﺘﺮﻛﻪ ﺑﻌﺪ ﻭﺟﻮﺩﻩ ﻷﻧﻪ ﻗﺪ ﺃﺷﺒﻪ ﺑﺎﻻﺳﻢ‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺮﺍﺩ‪ ،‬ﻭﻳﻠﺤﻘﻪ ﻓﻲ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﻌﺎﻧﻲ ﺍﻻﺧﺘﻼﻑ ﺃﻥ ﻳﻜﺘﻔﻲ ﺑﻪ ﺩﻭﻥ‬ ‫ﺍﻟﺘﻴﻤﻢ ﺃﻭ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ ﻭﻳﻌﺠﺒﻨﻲ ﻓﻲ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ)‪.(١‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖﺍﻟﻄﻬﻮﺭ ﺍﻟﻤﻄﻬﺮﻫﻮ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺃﺻﻞ ﺧﻠﻘﺘﻪ ﺑﻼ ﻣﺨﺎﻟﻂ‬ ‫ﻳﻐﻴﺮ ﻭﺻﻔﻪ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻖ ﻓﺈﻧﻪ ﻳﺠﺰﻱ ﻓﻲ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﻓﻘﻂ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﻤﺨﺎﻟﻂ ﻣﻦ ﻏﻴﺮ ﺟﻨﺲ ﺍﻷﺭﺽ)‪.(٢‬‬ ‫‪ #,- ٧‬ا‪+‬ء ا‪:$4'+‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻗﻮﻟﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦﺍﻟﻤﺎﺀ ﺍﻟﻤﺘﻐﻴﺮ ﺑﻄﻮﻝ ﺍﻟﻤﻜﺚﻣﻦ ﻏﻴﺮ ﻧﺠﺎﺳﺔ ﺣﻠ‪‬ﺖ ﺟﺎﺋﺰ‪ ،‬ﻏﻴﺮ‬ ‫ﺑﺄﺳﺎ‪ ،‬ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺎﻟﻚ‬ ‫ﺃﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻣﻤﻦ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﺎﻟﻮﺿﻮﺀ ﺑﻪ ‬ ‫ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻵﺟﻦ ﺍﻟﺬﻱ‬ ‫ﻳﻄﻮﻝ ﻣﻜﺜﻪ ﺑﺎﻟﻤﻜﺎﻥ ﺣﺘﻰ ﻳﺘﻐﻴﺮ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﻜﺮﻩ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦ‪ ،‬ﻭﺑﻘﻮﻝ ﺍﻟﺤﺴﻦ ﻧﻘﻮﻝ)‪.(٣‬‬ ‫‪ ٨‬ا‪+‬ء ا‪ 9;+‬ﻻ ‪:6 7‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﻴﺎﺥ ﻭﻋﻤﻦ ﺃﺧﺬ ﺃﻥ ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺇﻻ ﻣﺎ ﻏﻠﺐ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺴﻨﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺇﻻ ﻣﺎ ﻏ ‪‬ﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﻋﺮﻓﻪ ﻓﻌﻠﻰ ﻫﺬﺍ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٨‬ﺹ ‪.٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﺝ ‪ ١‬ﺹ ‪.١٢٤‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.‬‬ ‫‪11‬‬‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫‪١‬ ‪‬‬ ‫ﺟﺎﺋﺰ ﻟﻤﻦ ﺃﺧﺬ ﺑﺬﻟﻚ ﻣﻊ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﺑﺬﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪& % $ # " ! ﴿ :‬‬ ‫' ( ) * ‪. - , +‬‬ ‫‪ ﴾ ...1 0 /‬ﺍﻵﻳﺔ‪ ،‬ﻓﻔﺮﺽ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﻤﺎﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪، 8‬‬ ‫ﻭﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﻣﻄﻬﺮﺍ ﻷﻥ‬ ‫‬‫ﻓﻘﻮﻟﻪ ‪] ﴾ c b a ` _ ﴿ :8‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻳﻌﻨﻲ‬ ‫ﺍﻟﺴﻨﺔ ﻓﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻄﻬﻮﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﻔﻌﻮﻝ ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﻭﻣﻦ ‪‬‬ ‫ﻃﻬﻮﺭ ﻭﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ«‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻨﻪ ‪ ‰‬ﻣﻀﺎﺭﻋﺔ ﻟﻶﻳﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﻏﻴﺮ ﻟﻮﻧﻪ‬ ‫ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ« ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﺍﻟﺨﺒﺮ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ‬ ‫ﺣﺠﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻣﻨﻬﻢ ﺭﺃﻱ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺤﺠﺔ ﺃﻭﻟﻰ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ‬ ‫ﻟﻴﺲ ﺑﺤﺠﺔ‪.‬‬ ‫‪ ٩‬ا‪+‬ء ا> وارده‪:‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻫﻮ ﺍﻟﻤﻄﻬﺮ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ :‬ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻭﻣﺎﺀ ﺍﻟﻌﻴﻮﻥ‬ ‫ﻭﻣﺎﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﺇﻻ ﻓﻲ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻟﻤﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺭﺟﻞ ﺳﺄﻟﻪ ﻋﻦ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﺎ ﻧﺮﻛﺐ ﻋﻠﻰ‬ ‫ﺃﺭﻣﺎﺙ ﻟﻨﺎ ﻭﺗﺤﻀﺮﻧﺎ ﺍﻟﺼﻼﺓ ﻭﻟﻴﺲ ﻋﻨﺪﻧﺎ ﻣﺎﺀ ﺇﻻ ﻣﺎﺀ ﻟﺸﻔﺎﻫﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﮊ‪» :‬ﻫﻮ‬ ‫ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ‪ ،‬ﺍﻟﺤﻞ ﻣﻴﺘﺘﻪ«‪ ،‬ﻭﺍﻷﺭﻣﺎﺙ ﺟﻤﻊ ﺭﻣﺚ ﻭﻫﻲ ﺍﻟﺨﺸﺐ ﺍﻟﻤﻀﻤﻮﻡ‬ ‫ﺑﻌﻀﻬﺎ ﺇﻟﻰ ﺑﻌﺾ‪ ...‬ﻭﻣﺎﺀ ﻃﺎﻫﺮ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﺮ ﺑﻪ ﻟﻠﺼﻼﺓ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪،‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺻﻔﺔ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﻬﺎ ﻣﻤﺎ ﻻ ﻳﺘﻤﻴﺰ ﻣﻨﻬﺎ ﻭﻻ ﻳﻘﻊ ﻋﻠﻴﻪ‬ ‫ﺍﺳﻢ ﻣﺎﺀ ﻣﻄﻠﻖ ﻛﻨﺤﻮ ﻣﺎﺀ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻣﺎﺀ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﻫﻮ ﻃﺎﻫﺮ ﻓﻲ ﻧﻔﺴﻪ ﻏﻴﺮ ﻣﻄﻬﺮ«‪...‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪12‬‬ ‫‪ ١٠‬ا‪+‬ء ا‪:1$;%‬‬ ‫ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﺣﻠ‪‬ﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻠﻢ ﺗﻐﻴﺮ ﻟﻪ‬ ‫ﺭﻳﺤﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﻤﺎﺀ ﻧﺠﺲ ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺃﻋﻼﻡ ﺍﻟﻨﺠﺎﺳﺎﺕ‪.‬‬ ‫ﻃﻌﻤﺎ ﻭﻻ ‬ ‫ﻟﻮ ﻧﺎ ﻭﻻ ‬ ‫ﻭﻗﺎﺋﻠﻮﻥ‪ :‬ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻃﺎﻫﺮ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﻗﺪ ﺃﻭﺭﺩ ﺃﻥ ﺍﻟﻤﺎﺀ ﻃﻬﻮﺭ ﻓﻬﺬﺍ ﺍﻟﻄﺎﻫﺮ ﻳﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻗﺪ ﻃﻬﺮ ﺑﻐﻠﺒﺔ ﺍﻟﻤﺎﺀ‬ ‫ﻋﻠﻴﻪ ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺃﻋﻼﻡ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺘﻲ ﺣﻠ‪‬ﺖ ﻭﺃﻥ ﺍﷲ ‪ 8‬ﻗﻠﺐ ﻋﻴﻨﻪ ﻷﻥ ﺍﷲ ﺟﻞ‬ ‫ﻭﻋﻼ ﻳﺠﻌﻞ ﺍﻟﻤﺎﺀ ‬ ‫ﺑﻮﻻ ﻭﺍﻟﺒﻮﻝ ﻣﺎﺀ‪ ،‬ﻓﺎﻟﻘﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺎﺀ ﻏﻴﺮ ﻣﻄﻬﺮ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻤﻮﺿﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ‪ .‬ﻭﺩﻟﻴﻞ ﺁﺧﺮ ﺃﻥ ﺍﷲ ‪ 8‬ﻗﺎﻝ‪b a ` _ ﴿ :‬‬ ‫‪] ﴾ c‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻭﺍﻟﻄﻬﻮﺭ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻫﻮ ﺍﻟﻔﻌﻮﻝ ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻧﻌﺮﻑ ﻣﻨﻪ ﺗﻄﻬﻴﺮ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻄﻬﺮ ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﺴﺘﺤﻖ‬ ‫ﻫﺬﺍ ﺍﻻﺳﻢ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻋﺮﻑ ﻣﻦ ﻋﺎﺩﺗﻪ ﻣﻦ ﻏﺬﺍﺋﻪ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻭﻣﻦ ﺷﺮﺍﺑﻪ‬ ‫ﺷﺮﻭﺑﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴ ‪‬ﻤﻰ ‬ ‫ﺃﻛﻮﻻ ﺇﺫﺍ ﺃﻛﺜﺮ ﺍﻷﻛﻞ‪ ،‬ﻭﻣﻦ‬‫‬‫ﺍﻟﻤﺘﻌﺎﺭﻑ ﻟﻢ ﻳﺴ ‪‬ﻢ ‬ ‫ﺃﻛﻮﻻ ﻭﻻ‬ ‫ﻃﻬﻮﺭﺍ ﺇﺫﺍ‬ ‫‬‫ﻣﺎﺀ‬ ‫ﺷﺮﻭﺑﺎ ﺇﺫﺍ ﻛﺜﺮ ﺷﺮﺑﻪ‪ ،‬ﻓﻈﺎﻫﺮ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺳﻤﺎﻩ ﺍﷲ ‬ ‫‬‫ﻳﺴ ‪‬ﻤﻰ‬ ‫ﻃﻬﻮﺭﺍ‪.‬‬ ‫‬‫ﻣﺎﺀ‬ ‫ﻻﻗﻰ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻃﻬﺮﻫﺎ ﺑﺘﺴﻤﻴﺘﻪ ﺇﻳﺎﻩ ‬ ‫ﻓﺎﻟﻮﺍﺟﺐ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻤﻮﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺇﻻ ﻣﺎ ﻗﺎﻡ ﺩﻟﻴﻠﻪ‪ .‬ﻭﻭﺟﻪ ﺁﺧﺮ‪ :‬ﺃﺟﻤﻊ‬ ‫ﺟﻤﻴﻌﺎ ﺃﻥ ﺍﻟﻤﺎﺀ ﻗﺪ ﻳﺤﻜﻢ ﺑﺤﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺇﻥ ﺣﻠ‪‬ﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻣﺎ ﻟﻢ‬ ‫‬‫ﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫ﻳﺘﻐﻴﺮ ﻟﻪ ﻟﻮﻥ ﻭﻻ ﻃﻌﻢ ﻭﻻ ﺭﺍﺋﺤﺔ)‪.(١‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﺷﺮﻁ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ ﺃﻭ ﺍﻷﻛﺒﺮ ﻭﻟﻴﺲ ﺷﺮﻃ ﺎ ﻓﻲ‬ ‫ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ ﺃﻭ ﺍﻟﺨﺒﺚ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﻤﻄﻠﻖ‪ :‬ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳﻢ‬ ‫ﻣﺎﺀ ﺑﻼ ﻗﻴﺪ ﺑﻼ ﻣﻜﺎﻥ ﻭﻻ ﺑﻴﺎﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻤﻜﺎﻥ ﻓﻠﻜﻞ ﻣﺎﺀ ﻣﻜﺎﻥ ﻛﻤﺎﺀ ﺍﻟﺒﺌﺮ‬ ‫‬ ‫ﻛﺎﻑ‪ ،‬ﻭﺃﻣﺎ ﺇﺿﺎﻓﺔ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﻲ ﻣﺜﻞ‬ ‫ﻭﻣﺎﺀ ﺍﻟﻌﻴﻦ ﻭﺍﻟﺒﺤﺮ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻣﺎﺅﻫﻦ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪.٩ ،٨‬‬ ‫‪13‬‬‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫‪١‬ ‪‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺧﺮﺝ ﻣﺜﻞ‪ :‬ﻣﺎﺀ ﺍﻟﻮﺭﺩ‪،‬‬ ‫‬ ‫ﺍﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻛﺎﻑ ‬ ‫ﻗﻮﻟﻚ‪ :‬ﻣﺎﺀ ﺍﻟﻤﻄﺮ ﻓﻼ ﺗﻤﻨﻊ ‬ ‫‬ ‫ﻛﺎﻑ ﻓﻲ ﻏﺴﻞ ﺍﻟﻨﺠﺲ‪ .‬ﻭﻟﻢ ﻳﺒ ‪‬ﻴﻦ‬ ‫ﻭﻣﺎﺀ ﺍﻟﻨﻴﻠﺔ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺷﺮﻁ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺍﻟﻤﺼﻨﻒ ﺫﻟﻚ ﺑﻞ ﻗﺎﻝ‪ :‬ﻳﺮﻓﻊ ﺍﻟﺤﺪﺙ ﻭﻳﺰﻳﻞ ﺍﻟﻨﺠﺲ ﻭﻟﻢ ﻳﺬﻛﺮ ﻏﻴﺮ ﺫﻟﻚ‪،‬‬ ‫ﻭﻟﻌﻠﻪ ﻟﻢ ﻳﺮﺩ ﻫﻨﺎ ﺇﻻ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻤﻄﻠﻖ ﺷﺮﻃ ﺎ ﻟﻪ ﻭﺃﺭﺍﺩ ﺑﺎﻟﺤﺪﺙ ﺍﻟﻤﺎﻧﻊ‬ ‫ﺍﻟﻤﺮﺗﺐ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﻐﺴﻞ ﻓﻬﻮ ﻻ ﻳﺮﻓﻌﻪ ﺇﻻ ﺍﻟﻤﻄﻠﻖ‪...‬ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﺑﻤﺎ ﺗﻐﻴﺮ ﻭﺻﻔﺎﻥ ﺃﻭ ﻭﺻﻒ ﻣﻨﻪ ﻻ ﺛﻼﺛﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺑﻤﺎ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺑﺠﻮﺍﺭ ﺇﻧﺎﺋﻪ‬ ‫ﺗﻐﻴﺮ ﻃﻌﻤﻪ ﺃﻭ ﺭﺍﺋﺤﺘﻪ ﺃﻭ ﻛﻼﻫﻤﺎ ﻻ ﻟﻮﻧﻪ ﻭﻟﻮ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﻴﻞ ‬ ‫ﻛﺠﺮﺓ ﻭﺩﻟﻮ ﻭﻗﺮﺑﺔ‪ ،‬ﻭﺍﻟﻮﺭﻉ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺑﻤﺎ ﺗﻐﻴﺮﺕ ﺃﻭﺻﺎﻓﻪ ﻛﻠﻬﺎ)‪.(١‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﻣﺤﻞ ﺍﺗﻔﺎﻕ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫‪ ١١‬ا‪+‬ء ا‪:1+'+‬‬ ‫ﺣﻜﻰ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﺛﻢ ﻗﺎﻟﻮﺍ ﺑﺮﺃﻳﻬﻢ‬ ‫ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪،‬‬ ‫ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻻ ﻳﺮﻭﻥ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ‬ ‫ﺍﻟﺬﻱ ﺗﻮﺿﺊ ﺑﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﻓﻘﻴﻞ ﻛﻘﻮﻝ ﻫﺆﻻﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﻻ ﻳﺠﺰﺉ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺑﻠﻞ ﻟﺤﻴﺘﻪ ﻓﻴﻤﺴﺢ ﺑﻪ ﺭﺃﺳﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺛﻮﺭ ﻳﺠﻴﺰ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪ ،‬ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﻠﻲ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﺃﻣﺎﻣﺔ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻣﻜﺤﻮﻝ ﻭﺍﻟﺰﻫﺮﻱ‪ ،‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ ﻓﻴﻤﻦ ﻧﺴﻲ ﻣﺴﺢ‬ ‫ﺭﺃﺳﻪ ﻓﻮﺟﺪ ﻓﻲ ﻟﺤﻴﺘﻪ ‬ ‫ﺑﻠﻼ ﻭﻳﺠﺰﻳﻪ ﺃﻥ ﻳﻤﺴﺤﻪ ﺑﺬﻟﻚ ﺍﻟﺒﻠﻞ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻭﺑﻪ ﻧﻘﻮﻝ‪ ،‬ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻧﻔﻬﻢ ﺃﻥ‬ ‫ﺑﻌﻀﺎ ﺁﺧﺮ ﻣﻨﻬﻢ ﻻ ﻳﺠﻴﺰ‬ ‫ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻳﺠﻴﺰﻭﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ‪ ،‬ﺇﻻ ﺃﻥ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﺝ ‪ ١‬ﺹ ‪.١٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪14‬‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻳﻮﺍﻃﺊ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺨﺮﺝ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ‬ ‫ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ .‬ﻭﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﻣﻦ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻔﺮﺍﺋﺾ‬ ‫ﻓﻜﺎﻥ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻣﺴﺘﻬﻠﻜ ﺎ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﻷﺩﺍﺀ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ ﻭﺿﻮﺀ ﻭﻻ ﻏﺴﻞ ﻭﻻ ﺗﻄﻬﻴﺮ ﻧﺠﺎﺳﺎﺕ‪ ،‬ﻭﻫﻮ ﻃﺎﻫﺮ ﻳﺠﻮﺯ ﺷﺮﺑﻪ‬ ‫ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺍﺕ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﺧﺘﻼﻓﺎ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺴﺘﻌﻤﻞ‬ ‫ﺇﺫﺍ ﻭﺟﺪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﻓﺈﺫﺍ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻭﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪،‬‬ ‫ﻓﻌﻨﺪﻱ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻴﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﻗﻮﻟﻬﻢ‪ ،‬ﻓﺒﻌﺾ ﻳﺠﻴﺰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻊ‬ ‫ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﺑﻌﺾ ﻳﺠﻴﺰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﻳﻮﺟﺐ ﻣﻌﻪ‬ ‫ﺗﻴﻤﻤﺎ‪ ،‬ﻭﻟﻌﻞ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻻ ﻳﺮﻯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑﺎﺳﺘﻬﻼﻛﻪ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺘﻴﻤﻢ ﺃﻭﻟﻰ‬ ‫‬ ‫ﻣﻨﻪ)‪.(١‬‬ ‫ﻓﺒ ‪‬ﻴﻦ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔﻛﺎﻟﻔﻘﻬﺎﺀ ﺍﻵﺧﺮﻳﻦﺍﺧﺘﻼﻑ ﻇﺎﻫﺮ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﺃﻭ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ ﺑﻌﺪ ﺍﺗﻔﺎﻕ ﺍﻟﺠﻤﻴﻊ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻣﺎﺀ ﻃﺎﻫﺮ‪.‬‬ ‫‪ ١٢‬و‪:AB C$D #E0 F7‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺃﻣﺎ ﺃﺧﺬ ﺍﻟﻤﺎﺀ ﻣﻤﺎ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺑﻪ‬ ‫ﺍﻟﻤﺘﻮﺿﺌﻮﻥ ﻓﺈﻥ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻤﺎ ﻳﻨﺴﺎﻩ ﺃﻭ ﻟﺠﺎﺭﺣﺔ ﺃﺧﺮﻯ ﻓﺒ ‪‬ﻴﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺫﻟﻚ ﺧﻼﻑ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﺇﻥ ﺫﻟﻚ ﺍﻟﻤﺎﺀ ﻣﺴﺘﻌﻤﻞ ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪ ،‬ﻭﻣﻦ ﺟﻮﺯﻩ ﻣﻨﻬﻢ ﺟﻌﻞ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻋﻠﻰ‬ ‫ﺿﺮﺑﻴﻦ‪ ،‬ﻓﻀﺮﺏ ﻳﺒﺎﻳﻦﻳﻔﺎﺭﻕﺍﻟﺠﺴﺪ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺛﺎﻧﻴﺔ ﻟﻠﺘﻄﻬﻴﺮ‪،‬‬ ‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﺎ ﻟﻢ ﻳﺒﺎﻳﻦ ﺍﻟﺠﺴﺪ ﻛﺎﻟﻤﺎﺀ ﺍﻟﻤﺄﺧﻮﺫ ﺍﻟﺬﻱ‬ ‫ﻳﺴﺘﻌﻤﻞ ﺑﻪ ﺑﻌﺾ ﺟﻮﺍﺭﺣﻪ ﺛﻢ ﻳﺠﺮﻱ ﺫﻟﻚ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺠﺎﺭﺣﺔ ﻓﻴﺴﺘﻌﻤﻞ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪.١١‬‬ ‫‪15‬‬‫ﺍﻟﻄﻬﺎﺭﺓ‬ ‫‪١‬ ‪‬‬ ‫ﺑﺎﻗﻲ ﺍﻟﺠﺎﺭﺣﺔ ﺑﺎﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ ﺑﻪ ﺃﻭﻟﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺟﺎﺯ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻣﻦ ﺍﻟﻠﺤﻴﺔ ﺃﻭ ﺍﻟﻴﺪﻳﻦ ﻟﻤﺎ ﻧﺴﻴﻪ ﺍﻟﻤﺘﻮﺿﺊ)‪ .(١‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻣﻦ‬ ‫ﺟﺎﻣﻊ ﺃﺑﻲ ﺟﻌﻔﺮ‪ :‬ﻭﻛﻞ ﻣﺎﺀ ﺍﺳﺘﻌﻤﻞ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻟﻠﻐﺴﻞ ﻭﻻ ﻟﻠﻮﺿﻮﺀ‬ ‫ﻣﺮﺓ ﺃﺧﺮﻯ)‪.(٢‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﻭﻣﺎﺀ ﻃﺎﻫﺮ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﺮ ﺑﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻤﺴﺘﻌﻤﻞ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺻﻔﺔ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﻬﺎ ﻣﻤﺎ ﻻ ﻳﺘﻤﻴﺰ ﻋﻨﻬﺎ ﻭﻻ‬ ‫ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﺎﺀ ﻣﻄﻠﻖ‪ ...‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻛﻞ ﻣﺎ ﻭﻗﻊ ﺍﺳﻢ ﻣﺎﺀ ﻣﻄﻠﻖ ﻓﺎﻟﺘﻄﻬﺮ‬ ‫ﺟﺎﺭﻳﺎ‪ ،‬ﺳﺨ ﻨﺎ ﻛﺎﻥ ﺃﻭ ﺑﺎﺭ ﺩﺍ‪ ،‬ﻷﻥ‬ ‫‬‫ﺭﺍﻛﺪﺍ ﻛﺎﻥ ﺃﻭ‬ ‫ﺻﺎﻓﻴﺎ‪ ،‬‬ ‫‬‫ﻛﺪﺭﺍ ﻛﺎﻥ ﺃﻭ‬ ‫‬‫ﺑﻪ ﺟﺎﺋﺰ‪،‬‬ ‫ﻫﺬﻩ ﺻﻔﺎﺕ ﻛﻠﻬﺎ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﺍﻟﻤﺎﺀ ﻣﻦ ﻛﺎﻓﻮﺭ ﺃﻭ ﺭﻳﺤﺎﻥ ﺃﻭ ﺩﻫﻦ‬ ‫ﻓﺎﻋﺘﺒﺮﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ‬ ‫ﻧﺎﻗﻼ ﻟﻠﻤﺎﺀ ﻋﻦ ﺍﺳﻤﻪ‪ ،‬ﻭﻣﻐ ‪‬ﻴﺮ ﻟﻪ ﻋﻦ ﺣﺎﻟﻪ ﻭﻭﺻﻔﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬ ‫ﻣﺘﻐﻴﺮﺍ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﺗﻐﻴﺮﻩ ﻣﻦ ﻧﺠﺎﺳﺔ ﻓﻬﻮ ﻣﺤﻜﻮﻡ‬ ‫‬‫ﺍﻟﺘﻄﻬﺮ ﺑﻪ‪ ...‬ﻭﻛﻞ ﻣﺎﺀ ﻭﺟﺪ‬ ‫ﻟﻪ ﺑﺤﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻷﻧﺎ ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺃﻧﻪ ﻃﺎﻫﺮ ﻭﻟﺴﻨﺎ ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺃﻧﻪ ﻗﺪ‬ ‫ﻧﺠﺴﺎ)‪ ...(٣‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﺮ‬ ‫ﺻﺎﺭ ‬ ‫ﻃﺎﻫﺮﺍ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻧﻬﻰ ﻋﻦ‬ ‫‬‫ﺑﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﻧﻔﺴﻪ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﻔﻀﻞ ﻣﺎﺀ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺒﻘﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻓﺎﺣﺘﻤﻞ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺍﻟﺒﻘﻴﺔ ﻣﻦ ﻣﺎﺋﻬﺎ ﺍﻟﺬﻱ ﻓﻀﻞ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻀﻞ ﻣﺎ ﻻﻗﺎﻩ ﻳﺪﻫﺎ‬ ‫ﺑﻌﺪ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻨﺎﺯﻉ ﻫﻮ ﻭﻋﺎﺋﺸﺔ ﻣﻦ ﺇﻧﺎﺀ ﻭﺍﺣﺪ ﺍﻟﻤﺎﺀ‬ ‫ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﺗﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺑﻖ ﻟﻲ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺃﺑﻘﻲ ﻟﻲ ﻛﺎﻥ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ)‪.(٤‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪.١٢‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻷﺑﻲ ﺟﻌﻔﺮ ﺝ ‪ ١‬ﺹ ‪.٣٦٤‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺹ ‪ ١‬ﺹ ‪.١٣/١٢‬‬ ‫)‪ (٤‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺹ ‪ ٨‬ﺹ ‪.١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪16‬‬ ‫ﻭﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻷﻧﺠﺎﺱ ﻷﻧﻪ ﻳﺰﻳﻞ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻟﻄﻬﺎﺭﺗﻪ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺘﻄﻬﺮ ﺑﻪ ﻣﻦ ﻏﻴﺮ ﻧﺠﺎﺳﺔ ﻓﻲ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻤﺎ ﺫﻟﻚ ﻹﻧﻔﺎﺫ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﷲ ﺃﻋﻠﻢ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ)‪ (٢‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ :‬ﻭﻻ ﻳﺮﻓﻊ‬ ‫ﺍﻟﺤﺪﺙ ﺑﻤﻀﺎﻑ ﻭﺇﻥ ﺯﺍﻝ ﺍﻟﺨﺒﺚ‪ ،‬ﻭﻻ ﺑﻤﺴﺘﻌﻤﻞ ﺑﺎﺋﻦ ﻋﻦ ﻋﻀﻮ ﻓﻲ ﻭﺿﻮﺀ‬ ‫ﻭﺣﺎﺯ ﻓﻲ ﻏﺴﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﺃﻱ‪ :‬ﻻ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻻﻏﺘﺴﺎﻻﺕ ﻛﻐﺴﻞ ﺍﻟﻌﻴﺪ ﻭﻋﺮﻓﺔ ﻭﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺯﺍﻝ ﺍﻟﺨﺒﺚ ﺑﻀﻢ ﺍﻟﺨﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺒﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻨﺠﺲ‪ ،‬ﻭﻻ ﺑﻤﺴﺘﻌﻤﻞ ﺑﺎﺋﻦ‬ ‫ﻣﻨﻔﺼﻞ ﻋﻦ ﻋﻀﻮ ﻓﻲ ﻭﺿﻮﺀ‪ ،‬ﻭﺯﺍﺩ ﻛﻤﺎ ﻫﻮ ﻣﻔﻬﻮﻡ ﻛﻼﻣﻪ ﺇﻥ ﻟﻢ ﻳﺒﻦ ﻋﻦ ﻋﻀﻮ‬ ‫ﺃﻥ ﺗﺴﺘﻌﻤﻠﻪ ﻓﻲ ﺑﻌﺾ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺇﻥ ﺑﻘﻲ ﺫﻟﻚ ﺑﻌﻀﻪ ﻏﻴﺮ ﻭﺍﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻤﺎﺀ‪،‬‬ ‫ﻭﺃﻣﺎ ﺃﻥ ﺗﻨﻘﻠﻪ ﻋﻦ ﻋﻀﻮ ﻵﺧﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻓﻼ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﻭﻫﻮ ﺃﻧﺴﺐ ﺑﻘﻮﻝ‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺿﻮﺀ ﻓﺮﺽ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﻐﺴﻞ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺎﻟﺒﺎﺋﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺃﺟﺎﺯ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻮﻥ ﺍﻟﺘﻮﺿﺆ ﺑﺎﻟﻤﺴﺘﻌﻤﻞ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﺇﻧﺎﺀ ﺃﻭ ﻏﻴﺮﻩ ﺇﻥ ﻟﻢ ﻳﺘﻐﻴﺮ‪ ،‬ﺃﻭ ﺗﻐﻴﺮ‬ ‫ﻗﻠﻴﻼ ﻭﻛﺬﺍ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ ﻭﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻵﺧﺮ‪ .‬ﻭﺟﺎﺯ ﺍﻟﻤﺴﺘﻌﻤﻞ ﺍﻟﻤﻨﻔﺼﻞ ﻋﻦ‬‫‬ ‫ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ ﻛﻠﻬﺎ ﺑﺄﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻌﻀﻮ ﺍﻵﺧﺮ ﻓﻲ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻭﺍﻟﺤﻴﺾ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺃﻥ ﻳﻨﻘﻠﻪ ﻣﻦ ﻋﻀﻮ ﻵﺧﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﻐﺴﻞ ﻏﺴﻞ‬ ‫ﺍﻟﻨﺠﺲ ﺃﻭ ﻏﺴﻠﻪ ﻭﻏﺴﻞ ﻧﺤﻮ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺃﻭﻟﻰ)‪.(٣‬‬ ‫ﻋﺮﻓﻨﺎ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻤﻌﺎﻧﻴﻬﺎ ﻭﺣﻜﻤﻬﺎ ﻭﺃﺩﻟﺘﻬﺎ ﻭﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻟﻤﺎﺀ‬ ‫ﻭﺑﻌﺪ ﺃﻥ ‪‬‬ ‫ﺍﻟﻤﻄﻠﻖ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻤﻄﻬﺮ ﺍﻟﻄﻬﻮﺭ ﻭﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺘﻐﻴﺮ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‪ ،‬ﻧﻨﺘﻘﻞ‬ ‫ﺇﻟﻰ ﻣﺎﺩﺓ ﺃﺧﺮﻯ ﺃﻗﺮﺏ ﺻﻠﺔ ﺑﻬﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻭﻫﻲ ﺍﻟﻤﻴﺎﻩ ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺹ ‪ ١‬ﺹ ‪.١٥‬‬ ‫)‪ (٢‬ﻣﻌﺘﻤﺪ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﺑﺎﻟﻤﻐﺮﺏ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﺃﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٤٥‬‬ ‫‪17‬‬ ‫‪٢‬‬ ‫ا‪$+‬ه‬ ‫‪: ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺟﻤﻊ ﻣﺎﺀ‪ ،‬ﻭﻫﻮ ﺳﺎﺋﻞ ﻋﻠﻴﻪ ﻋﻤﺎﺩ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻧﻘﺎﺋﻪ‬ ‫ﺷ ‪‬ﻔﺎﻑ ﻻ ﻟﻮﻥ ﻟﻪ‪ ،‬ﻭﻻ ﻃﻌﻢ‪ ،‬ﻭﻻ ﺭﺍﺋﺤﺔ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻤﺎﺀ ﺍﻟﻌﺬﺏ ﻭﻫﻮ ﻣﺎ ﻗﻠ‪‬ﺖ ﻧﺴﺒﺔ‬ ‫ﺍﻷﻣﻼﺡ ﻓﻴﻪ ﺣﻴﺚ ﺃﺻﺒﺢ ﺳﺎﺋﻐﺎ ﻓﻲ ﺍﻟﺬﻭﻕ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﻠﻮﺣﺘﻪ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﺎﻟﺢ‬ ‫ﻣﺎ ﺯﺍﺩﺕ ﻧﺴﺒﺔ ﺍﻷﻣﻼﺡ ﺍﻟﺬﺍﺋﺒﺔ ﻓﻴﻪ ﻋﻠﻰ ﻧﺴﺒﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻌﺬﺏ‪ ،‬ﻭﺍﻟﻬﻤﺰﺓ ﻓﻲ‬ ‫ﻣﺎﺀ ﻣﺒﺪﻟﺔ ﻣﻦ ﺍﻟﻬﺎﺀ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻮﻩ ﺑﺎﻟﺘﺤﺮﻳﻚ‪ ،‬ﺗﺤﺮﻛﺖ ﺍﻟﻮﺍﻭ ﻭﺍﻧﻔﺘﺢ ﻣﺎ ﻗﺒﻠﻬﺎ‬ ‫ﺃﻟﻔﺎ ﺛﻢ ﺃﺑﺪﻟﺖ ﺍﻟﻬﺎﺀ ﻫﻤﺰﺓ‪ ،‬ﻭﻳﺠﻤﻊ ﻋﻠﻰ ﺃﻣﻮﺍﻩ ﺟﻤﻊ ﻗﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﻴﺎﻩ‬‫ﻓﻘﻠﺒﺖ ‬ ‫ﺟﻤﻊ ﻛﺜﺮﺓ)‪ ،(١‬ﻭﻣﻦ ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺃﺻﻞ ﺍﻟﻤﺎﺀ ﻣﺎﻩ‬ ‫ﻓﺄﺑﺪﻟﻮﺍ ﺍﻟﻬﻤﺰﺓ ﻣﻦ ﺍﻟﻬﺎﺀ ﻟﺨﻔﺘﻬﺎ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻬﻤﺰﺓ ﺑﺪﻝ ﺍﻟﻬﺎﺀ ﺃﻧﻚ‬ ‫ﺗﻘﻮﻝ‪) :‬ﺃﻣﻮﺍﻩ( ﺇﺫﺍ ﺃﺭﺩﺕ ﺑﺄﺩﻧﻰ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻣﻴﺎﻩ ﺃﻛﺜﺮ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺗﺼﻐﻴﺮ ﺍﻟﻤﺎﺀ ﻣﻮﻳﻪ‬ ‫ﻷﻥ ﺍﻷﺻﻞ ﻣﻮﻩ ﻓﻘﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻣﺎﻫﺖ ﺍﻟﺒﺌﺮ‬ ‫ﺇﺫﺍ ﻛﺜﺮ ﻣﺎﺅﻫﺎ‪ ،‬ﻭﺗﻤﻮﻩ ﺍﻟﻐﻴﺚ‪ ،‬ﻭﺍﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻤﺎﺀ ﻣﺎﻫﻲ‪ .‬ﻭﻣﻨﻪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ s r q p o n‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٣٠ :‬ﻭﻗﺎﻝ ‪1 0 / . - ﴿ 8‬‬ ‫‪] ﴾ 2‬ﺍﻟﻨﻮﺭ‪ .[٤٥ :‬ﻓﻴﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﺇﻻ ﻭﻓﻴﻪ ﻣﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﺣﻴﺎ ﺑﻪ ﺍﻟﻤﺎﺀ ﺃﻭ ﺧﻠﻖ‬ ‫ﻣﻦ ﻣﺎﺀ‪ ،‬ﻭﺍﻟﻨﻄﻔﺔ ﺗﺴ ‪‬ﻤﻰ ﻣﺎﺀ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﻳﺴ ‪‬ﻤﻰ ﻧﻄﻔﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ < = > ? ﴾ ]ﻫﻮﺩ‪ .[٧ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻟﺴﻤﺎﺀ ﻣﻮﺝ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺹ ‪ ،٨٩٢‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ‪.٢٩٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪18‬‬ ‫ﻣﻜﻔﻮﻑ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ s r q p o ﴿ :‬ﻕۤ‪ ،[٩ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪\ ﴿ :‬‬ ‫] ^ _ ` ‪] ﴾ a‬ﻣﺤﻤﺪ‪...(١)[ ١٥ :‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺟﺴﻢ ﻟﻄﻴﻒ ﺳﻴﺎﻝ ﺑﻪ ﺣﻴﺎﺓ ﻛﻞ ﻧﺎﻡ )‪.(٢‬‬ ‫‬ ‫ﻭﻧﻘﻮﻝ‪ :‬ﺳﺎﺋﻞ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻳﻨﺒﻊ ﻣﻦ ﺍﻷﺭﺽ ﺃﻭ ﻳﺴﻴﻞ ﻣﻦ ﺍﻟﺠﺒﺎﻝ‬ ‫ﻭﻳﺘﺠﻤﻊ ﻓﻲ ﺍﻟﺒﺤﺎﺭ ﻭﺍﻷﻧﻬﺎﺭ‪ ،‬ﺑﻪ ﺣﻴﺎﺓ ﻛﻞ ﻛﺎﺋﻦ ﻣﻦ ﺇﻧﺴﺎﻥ ﺃﻭ ﺣﻴﻮﺍﻥ ﺃﻭ ﻧﺒﺎﺕ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪j i h g f e ❁ c b a ` _ ﴿ :‬‬ ‫‪] ﴾ n m l k‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٤٩ ،٤٨ :‬‬ ‫‪ ٢‬و‪:'$G‬‬ ‫ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﺑﻌﺪ‪ :‬ﻓﺎﻟﻤﺎﺀ ﻃﻬﻮﺭ ﺍﻷﺑﺪﺍﻥ ﻭﻏﺴﻮﻝ ﺍﻷﺭﺩﺍﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ‬ ‫ﻛﺎﻟﻤﺎﺀ ﻳﻄﻬﺮ ﻛﻞ ﺷﻲﺀ ﻭﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ‬ ‫ﺷﻲﺀ«‪...‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﺎﺀ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﻫﻮ ﺷﻔﺎﺀ ﻟﻤﺎ ﺷﺮﺏ ﻟﻪ‪ ،‬ﻭﻣﻨﻪ ﻣﺎﺀ ﻳﻜﻮﻥ ﺩﻭﺍﺀ ﻭﺷﻔﺎﺀ‬ ‫ﻛﺎﻟﺤﻢ‪ ،‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺧﻴﺮ ﻣﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﺷﺮ ﻣﺎﺀ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻷﺭﺽ ﻣﺎﺀ ﺑﺮﻫﻮﺕ«‪ ،‬ﻭﻫﻮ ﻣﺎﺀ ﺑﺤﻀﺮﻣﻮﺕ ﺗﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻌﺎﻡ ﺍﻟﻜﻔﺎﺭ)‪.(٣‬‬ ‫‪ ٣‬أ‪:‬‬ ‫ﻳﻤﻜﻦ ﺗﻘﺴﻴﻢ ﺍﻟﻤﻴﺎﻩ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺻﻔﻬﺎ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﻣﻄﻠﻖﻣﺴﺘﻌﻤﻞﻣﺴﺨﻦﻣﺨﺘﻠﻂ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٩‬‬ ‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﻟﻄﻬﻄﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ‪ ،٢٠٢/١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻜﺒﻴﺮ ﺑﻬﺎﻣﺶ ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ‬ ‫ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ‪.٥/١‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺤﺎﻭﻱ ﻃﺮﻗﻬﺎ ﺍﻟﻮﺳﻴﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪ ٩‬ ‪.١٢‬‬ ‫‪19‬‬‫‪ ٢‬ ﺍﻟﻤﻴﺎﻩ‬ ‫‪ ٤‬ا‪+‬ء ا‪:9;+‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ)‪ (١‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻳﺮﻓﻊ ﺍﻟﺤﺪﺙ ﻭﺣﻜﻢ‬ ‫ﺍﻟﺨﺒﺚ ﺑﺎﻟﻤﻄﻠﻖ ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺃﻭﺻﺎﻑ ﺧﻠﻘﺘﻪ ﺑﻼ ﻣﺨﺎﻟﻂ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻋﺒ‪‬ﺮ ﺑﻪ‬ ‫ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻋﻨﻪ ﻣﻦ ﺃﻧﻪ ﻣﺎ ﻳﺼﺪﻕ ﻋﻨﻪ ﺍﺳﻢ ﻣﺎﺀ ﺑﻼ ﻗﻴﺪ« ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ ﻓﻲ‬ ‫ﺷﺮﺣﻪ‪ :‬ﻟﻌﻠﻪ ﻟﻢ ﻳﺮﺩ ﻫﻨﺎ ﺇﻻ ﺍﻟﻮﺿﻮﺀ ﻓﺬﻛﺮ ﺍﻟﻤﻄﻠﻖ ﺷﺮﻃ ﺎ ﻟﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﺤﺪﺙ‬ ‫ﺍﻟﻤﺎﻧﻊ ﺍﻟﻤﺮﺗﺐ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﻐﺴﻞ ﻓﻬﻮ ﻻ ﻳﺮﻓﻌﻬﺎ ﺇﻻ ﺍﻟﻤﻄﻠﻖ)‪.(٢‬‬ ‫‪ ٥‬ا‪+‬ء ار‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺟﻤﻴﻞ ﺍﻟﺴﻌﺪﻱ‪ (٣):‬ﺍﻟﻄﻬﻮﺭ‪ :‬ﺍﻟﻤﻄﻬﺮ ﻟﻠﺸﻲﺀ ﻭﻫﻮ ﺍﻟﻔﺎﻋﻞ‬ ‫ﻟﻠﻄﻬﺎﺭﺓ‪ ،‬ﻭﻟﻮ ﺗﺮﻛﻨﺎ ﺍﻟﻈﺎﻫﺮ ﻟﻜﻨﺎ ﻧﺤﻜﻢ ﺑﺘﻄﻬﻴﺮ ﻛﻞ ﻣﺎ ﻻﻗﺎﻩ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺳﻤﺎﻩ‬ ‫ﻃﻬﻮﺭﺍ ﻏﻴﺮ ﺃﻥ ﺍﻟﺪﻻﻟﺔ ﻗﺎﻣﺖ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ ﻓﺎﻣﺘﻨﻌﻨﺎ ﻟﺬﻟﻚ ﻋﻨﺪ ﻗﻴﺎﻡ‬ ‫‬‫ﺍﷲ‬ ‫ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻛﻞ ﻣﻮﺿﻊ ﺗﻨﺎﺯﻉ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻴﻪ ﻓﻄﻬﺎﺭﺗﻪ ﺣﺎﻛﻤﺔ ﺑﻤﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻭﻓﻲ‬ ‫ﻣﻮﺍﺿﻊ‪ :‬ﻭﺍﻟﻄﻬﻮﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﻔﻌﻮﻝ ﻟﻠﻄﻬﺎﺭﺓ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻣﻨﻪ ﺍﻟﺘﻄﻬﻴﺮ‬ ‫ﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻄﻬﺮ ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﺴﺘﺤﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﻷﻥ‬ ‫‬ ‫ﺃﻛﻮﻻ ﻭﻻ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻋﺮﻑ ﻣﻦ ﻏﺬﺍﺋﻪ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻣﻦ ﺷﺮﺑﻪ ﻭﺃﻛﻠﻪ ﻟﻢ ﻳﺴﻢ‬ ‫ﺷﺮﻭﺑﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﺇﺫﺍ ﻛﺜﺮ ﻣﻨﻪ ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻃﻬﺎﺭﺓ ﺍﻟﻤﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪_ ﴿ :‬‬ ‫‬ ‫` ‪] ﴾ c b a‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻤﺎﺀ‬ ‫ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ«‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﻣﻀﺎﺭﻋﺔ ﻟﻈﺎﻫﺮ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻭﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﮊ ﺃﻧﻪ‬ ‫ﻃﻬﻮﺭﺍ ﺇﻻ ﻣﺎ ﻏﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ«‪ ،‬ﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺇﻥ ﺣﻠﺘﻪ‬ ‫‬‫ﻗﺎﻝ‪» :‬ﺧﻠﻖ ﺍﻟﻤﺎﺀ‬ ‫ﻧﺠﺎﺳﺔ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻌﺘﻤﺪ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﺑﺎﻟﻤﻐﺮﺏ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﺝ‪ ١‬ﺹ ‪ .١٢٥/١٢٤‬ﻓﺎﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ ﺫﻟﻚ ﻣﺘﻔﻘﻮﻥ ﻣﻊ ﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.١٢‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪20‬‬ ‫‪ ٦‬أ!اع ا‪+‬ء ا‪:9;+‬‬ ‫· ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ‪ :‬ﺍﻟﻤﻄﺮ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪L K J I H G ﴿ :‬‬ ‫‪] ﴾ M‬ﺍﻷﻧﻔﺎﻝ‪.[١١ :‬‬ ‫· ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ ﺍﻟﺤﻞ ﻣﻴﺘﺘﻪ« ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫· ﻣﺎﺀ ﺍﻟﻨﻬﺮ ﻷﻧﻪ ﻣﺠﺘﻤﻊ ﻣﺎﺀ ﺍﻟﻤﻄﺮ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪° ¯ ® ﴿ :‬‬ ‫‪¾ ½ ¼» º ¹ ¸ ¶ µ ´ ³ ² ±‬‬ ‫¿ ‪] ﴾ Ç Æ Å Äà  Á À‬ﺇﺑﺮﺍﻫﻴﻢ‪.[٣٢ :‬‬ ‫· ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻷﻧﻪ ﻣﻦ ﺍﻟﻴﻨﺎﺑﻴﻊ ﺍﻟﺘﻲ ﺳﻠﻜﻬﺎ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ! " ‪] ﴾ ( ' & % $ #‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١٨ :‬ﻭﻗﺎﻝ‪Ð Ï Î ﴿ :‬‬ ‫‪] ﴾ Ù Ø × Ö Õ Ô Ó Ò Ñ‬ﺍﻟﺰﻣﺮ‪.[٢١ :‬‬ ‫ﺃﻳﻀﺎ ﻭﻣﺮﺟﻊ ﺍﻟﺠﻤﻴﻊ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀﺍﻟﻤﻄﺮ‪.‬‬ ‫· ﻣﺎﺀ ﺍﻟﻌﻴﻦ ﻭﻫﻲ ﻣﻦ ﺍﻟﻴﻨﺎﺑﻴﻊ ‬ ‫· ﻣﺎﺀ ﺍﻟﺜﻠﺞ ﺳﻮﺍﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﺍﻟﻤﺘﺠﻤﺪ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﻭﻓﻲ ﺍﻟﻘﻄﺒﻴﻦ‪.‬‬ ‫ﺃﻳﻀﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Ç Æ ﴿ :‬‬ ‫· ﻣﺎﺀ ﺍﻟﺒﺮﺩ ﻭﻫﻮ ﻗﻄﻊ ﺍﻟﺜﻠﺞ ﻭﻣﺮﺟﻌﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ‬ ‫‪×ÖÕÔÓÒÑÐÏÎÍÌËÊÉÈ‬‬ ‫‪ê é è çæ å ä ã â á à ß Þ Ý Ü Û Ú Ù Ø‬‬ ‫‪] ﴾ ì ë‬ﺍﻟﻨﻮﺭ‪.[٤٣ :‬‬ ‫‪ #,- ٧‬ا‪+‬ء ا‪:1+'+‬‬ ‫ﻭﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﺍﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﻛﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻓﻲ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻻ ﻳﺮﻓﻊ ﺍﻟﺤﺪﺙ ﻭﻟﻜﻨﻪ ﻳﺰﻳﻞ‬ ‫ﺍﻟﻨﺠﺲ‪ ،‬ﻭﻳﺮﺍﺟﻊ ﺫﻟﻚ ﻓﻲ ﻣﺎﺩﺓ ﻃﻬﺎﺭﺓ‪ .‬ﻭﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺟﻤﻴﻞ‬ ‫ﺍﻟﺴﻌﺪﻱ‪:‬‬ ‫‪21‬‬‫‪ ٢‬ ﺍﻟﻤﻴﺎﻩ‬ ‫‪ ٨‬ا‪+‬ء ا‪E+‬ف‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻓﺎﻟﻤﺎﺀ ﻋﻠﻰ ﺿﺮﺑﻴﻦ ﻓﻤﺎﺀ ﻣﻄﻠﻖ ﻭﻣﺎﺀ ﻣﻀﺎﻑ‪،‬‬ ‫ﻓﺎﻟﻤﻄﻠﻖ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ ﴿ _ ` ‪﴾ c b a‬‬ ‫]ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻭﻓﻲ ﻣﻮﺿﻊ‪] ﴾ M L ﴿ :‬ﺍﻷﻧﻔﺎﻝ‪ ،[١١ :‬ﻭﻓﻲ ﻣﻮﺿﻊ‪Ö ﴿ :‬‬ ‫× ‪] ﴾ Ù Ø‬ﺍﻟﺰﻣﺮ‪ ،[٢١ :‬ﻓﺎﻟﻤﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎﺀ ﺍﻟﻌﻴﻮﻥ ﺍﻟﺬﻱ‬ ‫ﻃﻬﻮﺭﺍ ﻳﻌﻨﻲ‬ ‫‬‫ﺃﺳﻠﻜﻪ ﻟﻨﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻫﻮ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﺍﻟﺬﻱ ﺳﻤﺎﻩ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻣﻄﻬﺮﺍ ﺗﺼﺢ ﺑﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﻟﻨﺠﺲ ﻭﺗﻨﻔﺬ ﺑﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﻏﻴﺮ ﻧﺠﺲ ﻷﻥ ﺍﷲ‬‫‬ ‫ﻣﻄﻬﺮﺍ‪ ،‬ﻭﺍﻟﻤﻀﺎﻑ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﻤﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺃﻭ ﺇﻟﻰ‬‫‬‫ﺗﻌﺎﻟﻰ ﺳﻤﺎﻩ‬ ‫ﺍﻟﻮﺍﻗﻊ ﻓﻴﻪ ﻧﺤﻮ ﻣﺎﺀ ﺍﻟﺒﺎﻗﻼﺀ ﻭﺍﻟﺤﻤﺺ ﻭﺍﻟﻮﺭﺩ ﻭﻣﺜﻠﻪ‪ ...‬ﻭﺍﻟﻤﻄﻠﻖ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﺼﻔﺔ ﺗﺰﻳﻠﻪ‪ ،‬ﻓﺎﻟﻤﻀﺎﻑ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ ﺗﺰﺍﻝ ﺑﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻷﻧﻪ ﻓﻲ ﻧﻔﺴﻪ‬ ‫ﻃﺎﻫﺮ ﻭﻻ ﺗﻨﻔﺬ ﺑﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻷﻧﻪ ﻏﻴﺮ ﻣﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﺎﺀ ﺑﻼ ﺗﻘﻴﻴﺪ ﻭﻻ ﺇﺿﺎﻓﺔ‪،‬‬ ‫ﻭﻓﻲ ﻣﻮﺿﻊ‪ :‬ﺍﻟﻤﻴﺎﻩ ﻛﻠﻬﺎ ﺛﻼﺛﺔ ﻓﻤﺎﺀ ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻪ‪ ،‬ﻭﻣﺎﺀ ﻣﻀﺎﻑ ﺇﻟﻰ‬ ‫ﺍﻟﺨﺎﺭﺝ ﻣﻨﻪ‪ ،‬ﻭﻣﺎﺀ ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻘﺎﺋﻢ ﺑﻪ‪ .‬ﻓﺎﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻪ ﻫﻮ‬ ‫ﻣﺎﺀ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻣﺎﺀ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻣﺎﺀ ﺍﻟﺤﻤﺺ ﻭﻣﺎ ﻛﺎﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ .‬ﻭﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺍﻟﺨﺎﺭﺝ ﻣﻨﻪ‪ :‬ﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻭﻣﺎﺀ ﺍﻟﺠﺢ ﻭﻣﺎﺀ ﺍﻟﻘﺮﻉ ﻭﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻪ‪.‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻭﻣﺎﺀ ﺍﻟﻨﻬﺮ ﻭﻣﺎﺀ ﺍﻟﺒﺤﺮ)‪.(١‬‬ ‫‪ ٩‬ا‪+‬ء ا‪$40 J;'K+‬ه‪:‬‬ ‫ﻭﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺟﻤﻴﻞ ﺍﻟﺴﻌﺪﻱ‪ :‬ﺗﻨﺎﺯﻉ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ‬ ‫ﺭﻳﺤﺎ؛ ﻓﻘﻮﻝ‪:‬‬‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﺣﻠ‪‬ﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻠﻢ ﺗﻐﻴﺮ ﻟﻪ ﻟﻮ ﻧﺎ ﻭﻻ ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ‬ ‫ﺍﻟﻤﺎﺀ ﻳﻨﺠﺲ ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺃﻋﻼﻡ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺍﻟﻤﺎﺀ ﻃﺎﻫﺮ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ‬ ‫ﺷﻲﺀ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺃﻭﺭﺩ ﺃﻥ ﺍﻟﻤﺎﺀ ﻃﻬﻮﺭ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻈﺎﻫﺮ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٢٢/٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪22‬‬ ‫ﻳﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻮﻝ ﻗﺪ ﻃﻬﺮ ﻟﻐﻠﺒﺔ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺃﻋﻼﻡ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺘﻲ‬ ‫ﺣﻠ‪‬ﺘﻪ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﻠﺐ ﻋﻴﻨﻪ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺠﻌﻞ ﺍﻟﺒﻮﻝ ﻣﺎﺀ ﻭﺍﻟﻤﺎﺀ ‬ ‫ﺑﻮﻻ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺋﻞ ﺇﻥ ﺍﻟﻤﺎﺀ ﻏﻴﺮ ﻣﻄﻬﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ‪ ،‬ﻭﺩﻟﻴﻞ ﺁﺧﺮ‬ ‫ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻟﻄﻬﻮﺭ ﻫﻮ ﺍﻟﻔﻌﻮﻝ ﻟﻠﻄﻬﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﻓﺴﺪ ﺍﻟﻤﺎﺀ ﻓﻤﺎ‬ ‫ﺍﻟﺬﻱ ﻳﻄﻬﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻓﻼ ﻳﻮﺟﺪ ﻟﻪ ﻣﻄﻬﺮ‪.‬‬ ‫ﻭﻭﺟﻪ ﺁﺧﺮ‪ :‬ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻤﺎﺀ ﻗﺪ ﻳﺤﻜﻢ ﻟﻪ ﺑﺤﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺇﻥ‬ ‫ﺣﻠﺘﻪ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻟﻢ ﻳﺘﻐﻴﺮ ﻟﻪ ﻟﻮﻥ ﺃﻭ ﻃﻌﻢ ﺃﻭ ﺭﺍﺋﺤﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺤﺪﻭﺩ‬ ‫ ﺣﺪ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓﻭﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ ﷲ‪ ،‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻀﻊ ‪‬‬ ‫ﺣﺪﺍ‬ ‫ﺣﻜﻤﺎ ﺇﻻ ﺃﻥ ﻳﺘﻮﻟﻰ ﻭﺿﻌﻪ ﻛﺘﺎﺏ ﻧﺎﻃﻖ ﺃﻭ ﺳﻨ‪‬ﺔ‬ ‫‬‫ﻳﻮﺟﺐ ﺑﻮﺿﻌﻪ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﻳﻨﻘﻠﻬﺎ ﺻﺎﺩﻕ ﻋﻦ ﺻﺎﺩﻕ‪ ،‬ﺃﻭ ﻳﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‪ .‬ﻭﻫﻢ ﻓﻲ ﻫﺬﺍ‬ ‫ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﻟﺘﻐﻴﺮ ﻓﻘﻂ ﻭﻻ ﻳﻀﻌﻮﻥ ﻟﻠﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ ‪‬‬ ‫ﺣﺪﺍ ﻷﻥ ﺫﻟﻚ ﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻧﺠﺴﺎ ﻭﺇﻻ‬ ‫ﻭﻟﺮﺳﻮﻝ ﮊ ‪ ،‬ﻓﺈﺫﺍ ﺗﻐﻴﺮ ﺃﺣﺪ ﺃﻭﺻﺎﻑ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺑﺎﻟﻨﺠﺎﺳﺔ ﻛﺎﻥ ‬ ‫ﺟﺎﺭﻳﺎ‪.‬‬ ‫‬‫ﺭﺍﻛﺪﺍ ﺃﻭ‬ ‫ﻛﺜﻴﺮﺍ ‬‫ﻓﻼ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻟﻢ ﻳﺘﻐﻴﺮ ﻭﻫﻮ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ ﻭﺇﻃﻼﻗﻪ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﻏﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ‬ ‫ﺃﻭ ﺭﻳﺤﻪ«‪ ،‬ﺣﺎﻛﻢ ﻭﻟﻴﺲ ﻟﻠﻌﻘﻮﻝ ﻣﺠﺎﻝ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﻷﻥ ﺍﻟﻤﻄﻬﺮ ﻟﻠﻤﺎﺀ ﻫﻮ‬ ‫ﺍﻟﻤﻨﺠﺲ ﻟﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ ﺇﺫ ﺍﻟﻄﺎﻫﺮ ﻭﺍﻟﻨﺠﺲ ﺍﺳﻤﺎﻥ ﺷﺮﻋﻴﺎﻥ ﻓﺎﻟﻮﺍﺟﺐ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﺸﺮﻉ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﺒﺮ ﺧﺒﺮ‪» :‬ﺍﻟﻤﺎﺀ ﻃﺎﻫﺮ ﻻ ﻳﻨﺠﺴﻪ ﺇﻻ ﻣﺎ ﻏﻠﺐ ﻋﻠﻴﻪ«‬ ‫ﻭﺃﺧﺒﺎﺭ ﻛﺜﻴﺮﺓ ﻭﺭﺩﺕ ﺑﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺲ«‪ .‬ﻭﻛﺬﻟﻚ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﻏﻴﺮﻩ ﻭﻋﻦ‬ ‫ﺣﺬﻳﻔﺔ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﺨﺒﺚ« ﻭﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﻃﺎﻫﺮ ﺑﺈﺟﻤﺎﻉ‪،‬‬ ‫ﻭﻣﺨﺘﻠﻒ ﻓﻴﻤﺎ ﺣﻠ‪‬ﺖ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻟﻢ ﻳﺘﻐﻴﺮ ﻟﻪ ﻃﻌﻢ ﻭﻻ ﻟﻮﻥ ﻭﻻ ﺭﻳﺢ‪ ،‬ﻓﻼ‬ ‫ﻳﺠﻮﺯ ﻓﺴﺎﺩ ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ ﺇﻻ ﺑﺈﺟﻤﺎﻉ ﻣﺜﻠﻪ ﺃﻭ ﺧﺒﺮ ﻻ ﻣﻌﺎﺭﺽ ﻟﻪ‪.‬‬ ‫ﻭﻭﺟﻪ ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻓﻲ ﺍﻟﻤﻴﺎﻩ ﻭﻭﻗﻮﻉ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻓﻴﻬﺎ ﺃﻥ ﻛﻞ ﻣﺎ ﺣﻠ‪‬ﺘﻪ‬ ‫‪23‬‬‫‪ ٢‬ ﺍﻟﻤﻴﺎﻩ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﻐ ‪‬ﻴﺮﺕ ﻃﻌﻤﻪ ﺃﻭ ﻟﻮﻧﻪ ﺃﻭ ﺭﻳﺤﻪ ﻓﺎﻟﻤﺎﺀ ﻧﺠﺲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻐ ‪‬ﻴﺮ ﻟﻪ ﻟﻮ ﻧﺎ ﻭﻻ‬ ‫ﺭﻳﺤﺎ ﻓﻬﻮ ﻃﺎﻫﺮ ﻏﻴﺮ ﻣﻨﺘﻘﻞ ﻋﻦ ﺣﻜﻤﻪ ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ‬ ‫‬ ‫ﺟﺎﻣﺪﺓ ﺃﺧﺮﺟﺖ ﻋﻦ ﺍﻟﻤﺎﺀ ﻭﺍﻋﺘﺒﺮ ﺣﺎﻟﻪ ﺑﻌﺪﻫﺎ ﻭﺣﻜﻢ ﻟﻪ ﺑﺤﻜﻢ ﺍﺳﻤﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻣﺎﺋﻌﺔ ﻭﺍﻛﺘﺴﺒﺖ ﺻﻔﺎﺕ ﺍﻟﻤﺎﺀ ﻓﻘﺪ ﺻﺎﺭﺕ ﻣﺎﺀ ﻷﻧﻪ ﺗﻐﻴﺮ ﺍﻟﺠﻮﻫﺮ‬ ‫ﺑﺎﻟﺼﻔﺎﺕ ﻭﺗﻜﺴﻮﻫﺎ ﺍﻷﺳﻤﺎﺀ‪ ...‬ﻭﻟﻮ ﺟﻌﻞ ﺍﷲ ﺍﻟﺒﻮﻝ ﻣﻦ ﻏﻴﺮ ﺣﻠﻮﻝ ﻣﺎ ﻓﻴﻪ ﺳ ‪‬ﻤﻲ‬ ‫ﻣﺎﺀ ﻭﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻻﺳﺘﺤﻘﺎﻗﻪ ﺍﺳﻢ ﺍﻟﻤﺎﺀ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺒﻮﻝ ﻗﺪ ﻛﺎﻥ ﻣﺎﺀ ﻓﻠﻤﺎ‬ ‫ﺍﻛﺘﺴﺐ ﺻﻔﺎﺕ ﺍﻟﺒﻮﻝ ﺻﺎﺭ ‬ ‫ﺑﻮﻻ ﻭﺍﻟﺠﻮﻫﺮ ﻭﺍﺣﺪ‪...،‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ‪ ،‬ﻓﺎﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻣﺘﻌﻠﻖ ﺑﺎﻷﺳﻤﺎﺀ ﻭﺍﻷﺳﻤﺎﺀ‬ ‫ﻣﺄﺧﻮﺫﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻭﺭﻭﺩ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺔ ﻳﻮﺟﺐ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻭﻓﺮﻕ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫ﻛﻮﺭﻭﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻴﻪ‪ ،‬‬ ‫‪F- ١٠‬ود ا‪,‬ة وا‪:);%‬‬ ‫ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻳﺮﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻤﺎﺀ ﺍﻟﻜﺜﻴﺮ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﻏﻠﺐ‬ ‫ﻋﻠﻴﻪ«‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻜﺜﻴﺮ‪.‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﻗﺮﺑﺘﻴﻦ ﺃﻭ ﻗﺪﺭﻫﻤﺎ ﻟﻢ ﻳﻨﺠﺴﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﻣﺠﺘﻤﻌﺎ ﻗﺪﺭ ﺧﻤﺲ‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﺃﺣﺴﺐ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺤﻤﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ‬ ‫ﻗﻼﻝ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﻏﻠﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺧﻤﺲ ﻗﺮﺏ‪،‬‬ ‫ﻣﻜﻮﻛﺎ ﺑﺎﻟﺼﺎﻉ‪.‬‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺑﻌﻴﻦ ﻗﻠﺔ‪ ،‬ﻭﺍﻟﻘﻠﺔ‪ :‬ﺍﻟﺠﺮﺓ ﺍﻟﻜﺒﻴﺮﺓ ﺗﺴﻌﺔ ﻋﺸﺮ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﺍﻟﻘﻠﺔ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﻣﺎ ﺗﻘﻞ ﺑﺎﻷﻳﺪﻱ‪ ...،‬ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ‬ ‫ﻗﻼﻝ ﻫﺠﺮ‪ :‬ﻗﺮﺑﺘﻴﻦ ﻭﻧﺼﻒ‪ ...‬ﻭﺃﻛﺜﺮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﻘﻠﺔ ﻫﻲ ﺍﻟﺠﺮﺓ ﺍﻟﺘﻲ‬ ‫ﺗﺤﻤﻠﻬﺎ ﺍﻟﺨﺪﻡ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺠﺎﺭﻳﺔ‪ ...‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪ ١٣‬ ‪.١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪24‬‬ ‫‪ ١١‬ا‪+‬ء اا‪:FL‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﺮﺍﻛﺪ ﻋﻠﻰ ﺟﺰﺃﻳﻦ‪ :‬ﺭﺍﻛﺪ ﻗﻠﻴﻞ ﻭﺭﺍﻛﺪ ﻛﺜﻴﺮ‪ ،‬ﻓﺎﻟﺨﺒﺮ ﺇﺫﺍ ﺳﻠﻢ ﻃﺮﻳﻘﻪ‬ ‫ﻭﺻﺤﺢ ﻧﻘﻠﻪ‪ ،‬ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻳﺤﻤﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻟﻘﻠﺘﻪ‪ ،‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ‬ ‫ﻗﻮﻟﻪ ‪» :‰‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ« ﻳﺮﻳﺪ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﻟﻜﺜﺮﺗﻪ‬ ‫ﻭﻏﻠﺒﺘﻪ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺔ)‪.(١‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﻘﻠﻴﻞ ﺃﻭ ﺍﻟﻜﺜﻴﺮ ﺇﺫﺍ‬ ‫ﺭﻳﺤﺎ ﺃﻧﻪ ﻧﺠﺲ ﻣﺎ ﺩﺍﻡ ﻛﺬﻟﻚ‬ ‫ﻃﻌﻤﺎ ﺃﻭ ﻟﻮ ﻧﺎ ﺃﻭ ‬ ‫ﻭﻗﻌﺖ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﻓﻐﻴﺮﺕ ﻟﻠﻤﺎﺀ ‬ ‫ﻭﻻ ﻳﺠﺰﺉ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﺍﻻﻏﺘﺴﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺮﺣﻞ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ﻟﻮ ﻧﺎ ﻭﻻ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺤﺮ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﻓﻠﻢ ﺗﻐﻴﺮ ﻟﻪ ‬ ‫ﺭﻳﺤﺎ ﺃﻧﻪ ﺑﺤﺎﻟﻪ ﻭﻳ ﺘﻄﻬﺮ ﻣﻨﻪ‪.‬‬ ‫‬ ‫ﺭﻳﺤﺎ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻘﻠﻴﻞ ﺗﺤﻞ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻟﻢ ﺗﻐﻴﺮ ﻟﻠﻤﺎﺀ ‬ ‫ﻭﻻ ﻟﻮ ﻧﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﻗﻠﺘﻴﻦ ﻟﻢ ﻳﺤﻤﻞ ﺧﺒ ﺜﺎ‪ ،‬ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﻣﺠﺎﻫﺪ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ‬ ‫ﻋﺒﻴﺪﺓ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﺑﻠﻎ ﺃﺭﺑﻌﻴﻦ ﻓﻼ ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪،‬‬ ‫ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﺑﻪ ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻤﻨﻜﺪﺭ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪:‬‬ ‫ﻛﺜﻴﺮﺍ ﻟﻢ ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪ ،‬ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻣﺴﺮﻭﻕ‪ ،‬ﻭﻗﺎﻝ‬ ‫‬‫ﺇﻥ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺭﺍﻛﺪﺍ ﻟﻢ ﻳﺤﻤﻞ ﺍﻟﺨﺒﺚ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻭﻫﻮ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ‬ ‫ﺃﻥ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﺫﻧﻮﺑﻴﻦ ﻟﻢ ﻳﺤﻤﻞ ﺍﻟﺨﺒﺚ‪ ،‬ﺭﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬ ‫ﺫﻧﻮﺑﺎ ﺃﻭ ﺫﻧﻮﺑﻴﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﺍﻟﺬﻧﻮﺏ‪ :‬ﺍﻟﺪﻟﻮ‪ ...‬ﻭﻓﻴﻪ ﻗﻮﻝ‬ ‫ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ‪ :‬‬ ‫ﺩﻟﻮﺍ ﻟﻢ ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﺳﺎﺩﺱ‪:‬‬ ‫ﺧﺎﻣﺲ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﺟﺎﻧﺒﺎ ﺍﺿﻄﺮﺏ ﺍﻟﻤﺎﺀ‬ ‫‬‫ﻭﻫﻮ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺮﺍﻛﺪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﺇﺫﺍ ﺣﺮﻙ ﻣﻨﻪ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪ ١٩‬ ‪.٢٥‬‬ ‫‪25‬‬‫‪ ٢‬ ﺍﻟﻤﻴﺎﻩ‬ ‫ﻭﺧﻠﺺ ﺍﺿﻄﺮﺍﺑﻪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﺐ ﺍﻵﺧﺮ ﻓﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﻣﻦ ﻧﺠﺎﺳﺔ ﻧﺠﺲ ﻭﻗﻮﻋﻬﺎ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‪.‬‬ ‫ﻛﺬﻟﻚ ﻟﻢ ﻳﻨﺠﺴﻬﺎ ﻣﺎ ﻭﻗﻊ ﺇﻻ ﺃﻥ ﻳﺘﻐﻴﺮ ﻃﻌﻤﻪ ﺃﻭ ﻟﻮﻧﻪ ﺃﻭ ﺭﻳﺤﻪ ﺣﻜﻲ ﺫﻟﻚ‬ ‫ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺳﺎﺑﻊ‪ :‬ﻭﻫﻮ ﺃﻥ ﻗﻠﻴﻞ ﺍﻟﻤﺎﺀ ﻭﻛﺜﻴﺮﻩ ﻻ ﻳﻨﺠﺴﻪ‬ ‫ﺷﻲﺀ ﺇﻻ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺠﺎﺳﺔ ﺃﻭ ﻟﻮﻥ ﺃﻭ ﺭﻳﺢ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻘﻄﺎﻥ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻬﺪﻱ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻷﻭﺍﺋﻞ ﺃﺧﺒﺎﺭ ﺗﻮﺍﻓﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ)‪.(١‬‬ ‫ٰ‬‫ﻭﻋﺒﺪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﻗﻠﺘﻴﻦ ﻟﻢ ﻳﺤﻤﻞ ﺧﺒ ﺜﺎ ﻓﻲ‬ ‫ﻗﺪﺭ ﺍﻟﻘﻠﺔ‪ :‬ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﺮﻳﺢ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻗﻼﻝ ﻫﺠﺮ ﻓﺈﺫﺍ ﺍﻟﻘﻠﺔ‬ ‫ﺗﺘﺴﻊ ﻗﺮﺑﺘﻴﻦ ﻭﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻻﺧﺘﻴﺎﺭ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﻠﺔ ﺗﺘﺴﻊ ﻗﺮﺑﺘﻴﻦ‬ ‫ﻭﻧﺼﻒ ﻗﺮﺑﺔ ﺑﺎﻟﻘﺮﺏ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻣﺮﺓ‪ :‬ﺍﻟﻘﻠﺔ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻘﻠﺔ‬ ‫ﺍﻟﻘﻠﺘﻴﻦ ﺧﻤﺲ ﻗﺮﺏ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺑﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﺃﻗﻮﻝ‪ :‬ﻭﻫﻮ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺫﻧﻮﺑﺎ ﺃﻭ ﺫﻧﻮﺑﻴﻦ ﻟﻢ ﻳﺤﻤﻞ ﺍﻟﺨﺒﺚ ﻭﺫﻟﻚ ﻟﺤﺠﺞ ﺇﺣﺪﺍﻫﺎ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺍﻟﻤﺎﺀ ‬ ‫﴿ ‪] ﴾ J I H G‬ﺍﻟﻨﺴﺎﺀ‪ ،٤٣ :‬ﻭﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﻛﻞ ﻣﺎﺀ ﻓﺎﻟﻄﻬﺎﺭﺓ ﺗﺠﻮﺯ ﺑﻪ ﺇﻻ‬ ‫ﻣﺎ ﻣﻨﻊ ﻣﻨﻪ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ ﺃﻭ ﺇﺟﻤﺎﻉ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ﺑﺼﺐ ﺫﻧﻮﺏ ﻣﻦ‬ ‫ﻣﺎﺀ ﻋﻠﻰ ﺑﻮﻝ ﺍﻷﻋﺮﺍﺑﻲ‪ ،‬ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ«‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﺟﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﻣﺤﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻃﺎﻫﺮ)‪.(٣‬‬ ‫ﺭﻳﺤﺎ ﻭﻏﻴﺮ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ﻟﻮ ﻧﺎ ﻭﻻ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺣﻠﺖ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﻟﻢ ﺗﻐﻴﺮ ﻟﻪ ‬ ‫ﺟﺎﺋﺰ ﻓﺴﺎﺩ ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ ﺇﻻ ﺑﺈﺟﻤﺎﻉ ﻣﻌﻪ‪ ،‬ﻭﺧﺒﺮ ﻻ ﻣﻌﺎﺭﺽ ﻟﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪.٣٢/٣١ ١٧‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٣٣‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٤‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪26‬‬ ‫‪ ١٢‬أ!اع ا‪+‬ء ا>‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻭﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎﺀ ﺍﻟﺒﺌﺮ‬ ‫ﻭﻣﺎﺀ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺒﺤﺮ ﺇﻻ ﻓﻲ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻓﻲ ﺍﻟﺒﺤﺮ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭﻟﻰ ﻣﻦ ﻗﻮﻟﻪ‪ ...‬ﺛﻢ ﺃﺩﺧﻞ ﻣﺎﺀ ﺍﻟﺜﻠﺞ ﻭﻣﺎﺀ ﺍﻟﺒﺮﺩ ﻭﻣﺎﺀ ﺍﻟﻨﻬﺮ‬ ‫ﻭﺣﺪﻩ ﻓﺎﺗﺒﺎﻉ ‪‬‬ ‫ﻣﺎﻟﺤﺎ‬ ‫‬‫ﻋﺬﺑﺎ ﻛﺎﻥ ﺃﻭ‬ ‫ﺑﻘﻮﻟﻪ‪ :‬ﻭﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺑﻜﻞ ﻣﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃﻭ ﻓﻴﻬﺎ ‬ ‫ﺳﻤﺎﻭﻳﺎ ﻛﺎﻥ ﺃﻭ ﺃﺭﺿ ‪‬ﻴﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺠﺎﺭﻱ ﻋﻠﻰ ﺍﻟﺴﺒﺨﺔ ﻳﺠﻮﺯ‪...‬‬ ‫‬ ‫‪ #,- ١٣‬ا‪+‬ء ا‪:MK+‬‬ ‫ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺨﻦ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﻤﻴﺎﻩ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻣﻤﻦ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﺃﻧﻪ ﺭﺃﻯ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﺴﺨﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﺑﻦ‬ ‫ﻣﺎﻟﻚ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ‬ ‫ﺟﻤﻴﻌﺎ ﻏﻴﺮ ﻣﺠﺎﻫﺪ‪،‬‬ ‫‬‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺤﺠﺎﺯ ﻭﺍﻟﻌﺮﺍﻕ‬ ‫ﻓﺈﻧﻪ ﻛﺮﻩ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﺴﺨﻦ)‪...(١‬‬ ‫‪ #,- ١٤‬ا‪+‬ء ا‪E+‬فأي‪ $N :‬ا‪ 9;+‬‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻏﻴﺮ ﺟﺎﺋﺰ ﺑﻤﺎﺀ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﻌﺼﻔﺮ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﺑﻤﺎﺀ‬ ‫ﻣﻄﻠﻖ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻤﺎﺀ)‪ .(٢‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻓﻬﻮ ﺃﻭﻟﻰ‬ ‫ﻣﻦ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻤﻀﺎﻓﺔ ﻭﻣﻴﺎﻩ ﺍﻷﺷﺠﺎﺭ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻭﻭﺟﺪ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﺒﻪ ﻟﻠﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺑﻤﻌﻨﻰ ﻳﺴﺘﺪﻝ ﺑﻪ ﺃﻧﻪ ﻳﺰﻳﻞ ﻣﻌﻨﻰ ﻭﻣﺎ ﻳﺰﻳﻞ ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻄﻬﻮﺭ ﺃﻭ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻓﻲ ﻏﺴﻞ ﻧﺠﺎﺳﺔ ﺃﻭ ﻭﺿﻮﺀ ﻓﻼ ﻣﻌﻨﻰ ﻟﺘﺮﻛﻪ ﺑﻌﺪ ﻭﺟﻮﺩﻩ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٣٥‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٦‬‬ ‫‪27‬‬‫‪ ٢‬ ﺍﻟﻤﻴﺎﻩ‬ ‫ﻷﻧﻪ ﻗﺪ ﺃﺷﺒﻬﻪ ﺑﺎﻻﺳﻢ ﻭﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﻤﻮﺍﺩ‪ ،‬ﻭﻳﻠﺤﻘﻪ ﻓﻲ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻻﺧﺘﻼﻑ ﺃﻥ ﻳﻜﺘﻔﻲ ﺑﻪ ﺩﻭﻥ ﺍﻟﺘﻴﻤﻢ ﺃﻭ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻓﻲ‬ ‫ﺍﻻﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ)‪.(١‬‬ ‫‪ #,- ١٥‬ا‪+‬ء ا‪,(+‬ك ‪$4 PQ0 /$R‬ه‪:‬‬ ‫ﻣﺘﻐﻴﺮﺍ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﺗﻐﻴﺮﻩ ﻣﻦ ﻧﺠﺎﺳﺔ ﻓﺤﻜﻤﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻷﻧﺎ‬ ‫‬‫ﻭﻛﻞ ﻣﺎﺀ ﻭﺟﺪ‬ ‫ﻧﺠﺴﺎ ﻭﻟﻴﺲ ﺷﻜﻨﺎ‬ ‫ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺃﻧﻪ ﻃﺎﻫﺮ‪ ،‬ﻭﻟﺴﻨﺎ ﻋﻠﻰ ﻳﻘﻴﻦ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ‬ ‫ﻟﺰﻭﺍﻝ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﻪ ﺑﻤﻮﺟﺐ ﻟﺜﺒﻮﺕ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ)‪ .(٢‬ﻭﻫﻢ ﺑﻬﺬﺍ ﻳﻄﺒﻘﻮﻥﻛﺴﺎﺋﺮ‬ ‫ﺍﻟﻔﻘﻬﺎﺀﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﺒﺮﻯ‪» :‬ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ«‪.‬‬ ‫ﻭﺍﻟﻤﻴﺎﻩ ﺍﻟﻤﺘﻐﻴﺮﺓ ﺍﻟﻜﺪﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺟﻨﺴﻬﺎﻛﺎﻟﻄﻴﻦ ﻭﺍﻟﻄﺤﻠﺐ ﺟﺎﺯ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﻬﺎ ﻟﻠﺼﻼﺓﻭﻫﻢ ﺑﺬﻟﻚ ﻳﻮﺍﻓﻘﻮﻥ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ...‬ﻭﻣﺎ ﺧﺎﻟﻂ‬ ‫ﺍﻟﻤﺎﺀ ﻓﻐﻠﺐ ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻟﻪ ﻻ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻟﻠﻤﺎﺀ‬ ‫ﻻ ﻟﻪ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺧﺎﻟﻄﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﻴﻦ ﻻ ﺧﻼﻑ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﻪ)‪ .(٣‬ﻭﻫﻢ ﻳﺴﺘﺪﻟﻮﻥ ﻷﻗﻮﺍﻟﻬﻢ ﻫﺬﻩ ﺑﺄﻗﻮﺍﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ)‪ .(٤‬ﻭﻓﻲ‬ ‫ﺍﻟﺴﻴﺎﻕ ﻧﻔﺴﻪ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻗﻮﻟﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦ ﻣﻦ ﻏﻴﺮ ﻧﺠﺎﺳﺔ ﺣﻠ‪‬ﺖ ﺟﺎﺋﺰ)‪ .(٥‬ﻭﺍﻟﻤﺎﺀ ﺍﻵﺟﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻄﻮﻝ‬ ‫ﻣﻜﺜﻪ ﺑﺎﻟﻤﻜﺎﻥ ﺣﺘﻰ ﻳﺘﻐﻴﺮ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ‪.‬‬ ‫ﺟﺎﺭﻳﺎ ﻛﺎﻥ‬ ‫‬‫ﻭﻋﻦ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺑﻦ ﻭﺿﺎﺡ ﺃﻥ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﻃﺎﻫﺮ ﺣﻴﺚ ﻭﺟﺪ‬ ‫ﻣﻄﻬﺮﺍ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪` _ ﴿ :‬‬ ‫‬‫ﻛﺜﻴﺮﺍ‬‫ﻛﺪﺭﺍ ‬ ‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ‬ ‫ﺻﺎﻓﻴﺎ ﻛﺎﻥ ﺃﻭ ‬ ‫‬‫ﺭﺍﻛﺪﺍ‬ ‫ﺃﻭ ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٣٦‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٦‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٦‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٧‬‬ ‫)‪ (٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪28‬‬ ‫‪] ﴾ c b a‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﻗﻮﻟﻪ ﮊ‪» :‬ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ«‪.‬‬ ‫ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﻳﺤﻜﻢ ﻟﻪ ﺑﺤﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺇﻥ ﺣﻠ‪‬ﺘﻪ‬ ‫ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﺎ ﻟﻢ ﺗﻐﻴﺮ ﻟﻮﻧﻪ ﺑﻄﻌﻢ ﺃﻭ ﺭﺍﺋﺤﺔ)‪.(١‬‬ ‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻮﺍﻓﻲ ﻋﻦ ﺍﻟﻤﻴﺎﻩ ﺍﻟﺘﻲ ﺗﺘﺤﻘﻖ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻬﺎ‪ ،‬ﻧﻨﺘﻘﻞ ﺇﻟﻰ‬ ‫ﺑﻴﺎﻥ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺘﻲ ﻳﺠﺐ ﺗﻄﻬﻴﺮﻫﺎ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١٧‬ﺹ ‪.٣٩/٣٨‬‬ ‫)‪ (٢‬ﻭﻣﻦ ﻛﻞ ﻣﺎ ﺳﺒﻖ ﻳﺘﺒﻴﻦ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻴﺎﻩ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻳﺘﻔﻖ ﻣﻊ ﺃﻗﻮﺍﻝ ﻓﻘﻬﺎﺀ‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﺑﻴﺎﻥ ﺃﻗﻮﺍﻟﻬﻢ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺑﻞ ﺃﻧﻬﻢ ﻳﺴﺘﺪﻟﻮﻥ ﺑﺄﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺃﻫﻞ ‪‬‬ ‫‪‬‬ ‫‪29‬‬ ‫‪٣‬‬ ‫ا‪ )T 7‬وأ!ا‬ ‫‪: ١‬‬ ‫· ﻟﻐﺔ‪ :‬ﺍﻟﻘﺬﺍﺭﺓ‪ ،‬ﻧﺠﺲ ﺍﻟﺸﻲﺀ‪ :‬ﻗﺬﺭ‪ ،‬ﻭﻓﻲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ‪ :‬ﻟﺤﻘﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻭﺍﻟﻨﺠﺲ‪ :‬ﺍﻟﻨﺠﺎﺳﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻭﻫﻲ ﻟﻐﺔ‪ :‬ﻛﻞ ﻣﺴﺘﻘﺬﺭ‪ ،‬ﻭﺷﺮ ﻋﺎ‪ :‬ﻛﻞ ﻋﻴﻦ‬ ‫ﺣﺮﻡ ﺗﻨﺎﻭﻟﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻓﻲ ﺣﺎﻟﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻊ ﺇﻣﻜﺎﻧﻪ ﻻ ﻟﺤﺮﻣﺘﻬﺎ ﺃﻭ‬ ‫ﺍﺳﺘﻘﺬﺍﺭﻫﺎ ﺃﻭ ﺿﺮﺭﻫﺎ ﺑﺒﺪﻥ ﺃﻭ ﻋﻘﻞ)‪.(٢‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻋﺮﻓﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺎﻟﺼﻔﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﻟﺸﻲﺀ ﺍﻟﻤﺎﻧﻌﺔ‬ ‫‬‫·‬ ‫ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻪ ﻭﻓﻴﻪ‪ ،‬ﻭﺇﺯﺍﻟﺘﻬﺎ ﺍﻟﺘﻄﻬﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺫﻟﻚ‪ :‬ﺍﻟﺼﻔﺔ ﺍﻟﻘﺎﺋﻤﺔ‬ ‫ﺑﺎﻟﺸﻲﺀ ﺍﻟﻤﺘﺤﻘﻘﺔ ﺑﻪ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻴﻪ ﺍﻟﻤﺎﻧﻌﺔ ﻓﻲ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺃﻛﻠﻪ ﻭﺷﺮﺑﻪ ﻭﻣﻦ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﻪ ﻭﺍﻻﻏﺘﺴﺎﻝ‪ ...‬ﻭﺗﻄﻠﻖ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﺼﺪﺭﻱ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﺸﻲﺀ‬ ‫ﻳﻤﺘﻠﻚ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﻨﺠﺲ ﻛﺎﻟﻤﻴﺘﺔ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﺪﻡ ﻭﺍﻟﺒﻮﻝ)‪.(٣‬‬ ‫‪ ٢‬ا‪ UR )T 7‬ا‪ /%‬اﻹ‪UD0‬‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺫﻟﻚ ﻻ ﻳﺨﺮﺝ ﻋﻤﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻻ ﻋﻤﺎ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺝ ‪ ٢‬ﺹ ‪.٩٠٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ :‬ﺃﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤١٧‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪30‬‬ ‫ﻏﺎﻟﺒﺎ ﻟﺮﺃﻱ ﺍﻟﺠﻤﻬﻮﺭ ﻭﺃﺣﻴﺎ ﻧﺎ ﻵﺭﺍﺀ ﺍﻷﺋﻤﺔ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‬ ‫ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻮﺍﻓﻖ ‬ ‫ﺍﻟﺴﻨﺔ ﻛﻤﺎ ﺳﻴﺘﺒﻴﻦ ﻣﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻟﻠﺠﻤﻬﻮﺭ ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺨﺮﺝ ﻋﻦ ﻓﻘﻪ ﺃﻫﻞ ‪‬‬ ‫‪ ٣‬أ!ا وأ‪ ،!$‬ا‪ $; 9'+‬أر‪:)0‬‬ ‫ ﻣﻴﺘﺔ‪ :‬ﻭﻫﻲ ﻛﻞ ﺣﻴﻮﺍﻥ ﺑﺮﻱ ﺫﻱ ﺳﺎﺋﻠﺔﺃﻱ‪ :‬ﻧﻔﺲ ﺳﺎﺋﻠﺔ ﻭﻫﻲ ﺍﻟﺪﻡ ‬ ‫ﺯﺍﻟﺖ ﺣﻴﺎﺗﻪ ﺑﻐﻴﺮ ﺗﺬﻛﻴﺔ ﺷﺮﻋﻴﺔ ﻣﻦ ﺫﺑﺢ ﻭﻧﺤﺮ ﻭﺍﺻﻄﻴﺎﺩ‪.‬‬ ‫ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻣﻄﻠﻘﺎ ﻟﻢ ﺗﺰﻝ ﺣﻴﺎﺗﻪ ﺃﻭ ﺯﺍﻟﺖ ﺑﺄﻱ ﺷﻲﺀ ﻛﺎﻥ‪ ،‬ﻭﺍﺧﺘﻠﻒ‬ ‫ﻓﻲ ﺃﺟﺰﺍﺀ ﺍﻟﺨﻨﺰﻳﺮ ﻏﻴﺮ ﺍﻟﻠﺤﻢ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ‪ :‬ﻛﺎﻟﻠﺤﻢ ﻣﺜﻞ ﺍﻟﺠﻠﺪ‬ ‫ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻌﻈﻢ ﺇﺫﺍ ﺯﺍﻝ ﻭﺩﻛﻦ‪ ...‬ﻭﻣﺬﻫﺒﻨﺎ ﺗﺤﺮﻳﻤﻪ ﺑﻜﻠﻴﺘﻪ ﻭﺗﻨﺠﻴﺴﻪ ﻭﻟﻮ ﺣ ‪‬ﻴﺎ‬ ‫ﻭﺗﺤﺮﻳﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﻓﻲ ﺃﺛﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺨﻨﺰﻳﺮ ﺇﻻ‬ ‫ﻟﺤﻤﻪ ﻓﻬﻮ ﻣﻨﺎﻓﻖ«‪.‬‬ ‫ ﻭﺩﻡ ﻣﺴﻔﻮﺡ‪ :‬ﺃﻱ‪ :‬ﻣﺼﺒﻮﺏ ﻭﺻﺎﺑﻪ ﺍﷲ ﺃﻭ ﺍﻟﺠﺎﺭﺡ ﺃﻭ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﺮﻭﻕ ﻣﻦ‬ ‫ﺑﺮﻱ‪.‬‬ ‫ ﻭﺃﺧﺒﺎﺙ ﺁﺩﻣﻲ‪ :‬ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻭﻫﻤﺎ ﻧﺠﺴﺎﻥ ﺑﺎﻟﺬﺍﺕ‪.‬‬ ‫ﻭﻣﻦ ﺃﻧﻮﺍﻋﻬﺎ‪ :‬ﺧﻤﺮ ﻭﻣﺎ ﻳﺴﻜﺮ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻣﻨﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻛﺜﺮ ﻣﻦ ﻗﻮﻣﻨﺎ‬ ‫ﻓﻌﻨﺪﻫﻢ ﺃﻧﻬﺎ ﻧﺠﺴﺔ‪ ...‬ﻭﺍﻟﻤﺦ ﻭﺍﻟﻘﻴﺢ ﻭﺍﻟﺼﺪﻳﺪ ﻭﺍﻟﺸﺤﻢ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻓﺎﻟﺪﻡ‬ ‫ﻭﺍﻟﻠﺤﻢ ﻓﻲ ﻛﻮﻧﻬﻤﺎ ﻧﺠﺴﻴﻦ ﻭﻣﻴﺘﺘﻴﻦ‪ ...‬ﻭﺍﻷﺻﺢ ﺃﻥ ﺟﻠﻮﺩ ﻣﺎ ﺣﻞ ﺃﻛﻠﻪ ﻃﺎﻫﺮﺓ‬ ‫ﺑﻌﺪ ﺩﺑﻎ‪ ،‬ﻭﻣﺎ ﺣﺮﻡ ﺣﺮﺍﻡ‪ ،‬ﻭﻣﺎ ﻛﺮﻩ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺳﺒﺎﻍ ﺍﻟﻮﺣﺶ ﻭﺍﻟﻄﻴﺮ ﻫﻞ ﻣﺒﺎﺣﺔ‬ ‫ﺃﻭ ﻣﺤﺮﻣﺔ ﺃﻭ ﻣﻜﺮﻭﻫﺔ؟ ﺃﻗﻮﺍﻝ‪ ،‬ﺃﺻﺤﻬﺎ ﺍﻟﺘﺤﺮﻳﻢ ﻟﺤﺪﻳﺚ‪» :‬ﺃﻛﻞ ﻛﻞ ﺫﻱ ﻧﺎﺏ‬ ‫ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﺫﻱ ﻣﺨﻠﺐ ﻣﻦ ﺍﻟﻄﻴﺮ ﺣﺮﺍﻡ«)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻟﻠﺜﻤﻴﻨﻲ ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤١٧‬ ‪.٤٢٥‬‬ ‫‪31‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫‪ ٤‬أ‪ FY‬ا‪T 7‬ت‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﺃﺷﺪ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻭﺍﻟﺠﻨﺎﺑﺔ ﺃﺷﺪ ﻣﻦ ﺍﻟﺪﻡ‪ ،‬ﻭﺳﺌﻞ ﻋﻦ ﺑﻮﻝ ﺍﻟﺒﺸﺮ ﺃﻫﻮ ﺃﺷﺪ ﻧﺠﺎﺳﺔ ﻣﻦ ﺟﻤﻴﻊ‬ ‫ﺍﻷﺑﻮﺍﻝ؟ ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻋﻨﺪﻱ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻟﺒﺸﺮ ﻗﻴﻞ ﻟﻪ‪ :‬ﺛﻢ‬ ‫ﻣﺎ ﺑﻌﺪﻩ؟ ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﻘﺮﺩ ﻭﺍﻟﺨﻨﺰﻳﺮ ﺃﺷﺪ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ‬ ‫ﻣﺤﺮﻡ ﻛﻠﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻤﻦ ﺃﻳﻦ ﻛﺎﻥ ﺑﻮﻝ ﺍﻟﺒﺸﺮ ﺃﺷﺪ ﻧﺠﺎﺳﺔ ﻣﻦ ﺑﻮﻝ ﺍﻟﺨﻨﺰﻳﺮ ﻭﻏﻴﺮﻩ‬ ‫ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ؟ ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﺇﺫ ﻫﻮ ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺤﻤﻪ ﻓﻲ ﺣﺎﻝ ﺿﺮﻭﺭﺓ‬ ‫ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﻓﻲ ﺣﺎﻝ ﻣﻦ ﺍﻟﺤﺎﻝ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺛﻢ ﻣﺎ ﺑﻌﺪ ﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﻘﺮﺩ؟ ﻗﺎﻝ‪ :‬ﺛﻢ‬ ‫ﺍﻟﻜﻠﺐ ﻣﻌﻲ ﻟﺜﺒﻮﺕ ﻣﺠﺮﺍﻩ ﻋﻨﺪﻱ ﻋﻠﻰ ﺟﻠﺪﻩ ﻭﻫﻮ ﻧﺠﺲ ﺑﻤﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ‪،‬‬ ‫ﻭﺩﺧﻮﻟﻪ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺴﺒﺎﻉ ﻓﺰﺍﺩ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺟﻠﺪﻩ ﻋﻨﺪﻱ)‪.(١‬‬ ‫ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‬ ‫ﻓﻬﻞ ﻳﺨﺘﻠﻒ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻋﻨﺪ ﺃﻫﻞ ‪‬‬ ‫ﺗﻤﺎﻣﺎ ﻣﻊ ﻣﺎ ﺳﺒﻖ‪.‬‬ ‫ﻭﺍﻟﻜﻠﺐ ﻭﺍﻟﺨﻨﺰﻳﺮ؟ ﺇﻧﻪ ﻳﺘﻔﻖ ‬ ‫‪ ٥‬و‪ )T ! UR‬ا‪Q‬ل وا‪ U7+‬وا‪B+‬ي وادي‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪:‬‬ ‫ﺟﺎﺀﺕ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻧﺠﺎﺳﺔ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻮﺍﻡ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻣﺎﻟﻚ ﻭﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﻦ ﺣﻔﻈﺖ ﻋﻨﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺒﻮﻝ ﺍﻟﻴﺴﻴﺮ ﻣﺜﻞ ﺭﺅﻭﺱ ﺍﻹﺑﺮ‪ ،‬ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺒﻮﻝ‪ :‬ﻳﻨﺘﻀﺢ‬ ‫ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﻣﺜﻞ ﺭﺅﻭﺱ ﺍﻹﺑﺮ ﻟﻴﺲ ﻫﺬﺍ ﺑﺸﻲﺀ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﺑﺎﻟﻘﻮﻝ‬ ‫ﺍﻷﻭﻝ ﺃﻗﻮﻝ‪:‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٧‬ﺹ ‪ .١٣‬ﻭﺍﻧﻈﺮ ﻣﺎ ﺳﺒﻖ ﻓﻲ ﺍﻟﻔﻘﺮﺓ )‪.(٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪32‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪» :‬ﻣﻌﻲ ﺃﻥ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺸﺒﻪ ﻣﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ‬ ‫ﻋﻠﻴﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﺗﻔﺮﻳﻘﺎ ﻓﻲ ﻗﻠﻴﻞ ﺍﻟﺒﻮﻝ ﻭﻛﺜﻴﺮﻩ ﺇﻻ ﺃﻧﻪ ﻣﻔﺴﺪ‪،‬‬ ‫ﺇﺫﺍ ﺛﺒﺖ ﻓﺴﺎﺩﻩ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻟﻤﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ ﻋﻨﺪﻱ«)‪ ،(١‬ﻓﺎﻧﻈﺮ‪ :‬ﻛﻴﻒ‬ ‫ﻳﺄﺧﺬﻭﻥ ﻓﻲ ﺍﻟﺒﻮﻝ ﺑﺄﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻟﻒ ﻓﻲ ﺍﻟﻴﺴﻴﺮ ﻣﻨﻪ‬ ‫ﺃﺣﺪﻫﻢ ﺭﺟﺤﻮﺍ ﻋﻠﻴﻪ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻣﺮ ﺑﻐﺴﻞ ﺍﻟﻤﺬﻱ ﻣﻦ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻓﺈﺫﺍ ﺃﻭﺟﺐ ﻏﺴﻠﻪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺟﺐ ﻏﺴﻠﻪ ﻣﻦ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ‬ ‫ﻳﺼﻠﻲ ﻓﻴﻪ ﻟﺌﻼ ﻳﺼﻠﻲ ﺇﻻ ﻓﻲ ﺛﻮﺏ ﻃﻬﺮ‪ ،‬ﻭﻣﻤﻦ ﺃﻣﺮ ﺑﻐﺴﻞ ﺍﻟﻤﺬﻱ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﺇﺳﺤﺎﻕ ﻭﻛﺜﻴﺮ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻏﻴﺮ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﻜﻲ ﻋﻨﻪ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻟﻤﺬﻱ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﺍﻟﻨﻀﺢ ﻳﺠﺰﻳﻪ ﻭﺍﻟﻐﺴﻞ ﺃﻋﺠﺐ ﺇﻟﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﺍﺧﺘﻼﻓﺎ ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﻗﻠﻴﻠﻪ‬ ‫ﻭﻛﺜﻴﺮﻩ‪ ،‬ﻭﺃﻧﻪ ﻧﺠﺲ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪.‬‬ ‫ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ‪:‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺭﻭﻳﻨﺎ ﻋﻦ ﺃﻡ ﻗﻴﺲ ﺍﺑﻨﺔ ﻣﺤﺼﻦ ﺃﻧﻬﺎ ﺟﺎﺀﺕ ﺍﻟﻨﺒﻲ ﮊ ﺑﺎﺑﻦ ﻟﻬﺎ‬ ‫ﺻﻐﻴﺮ ﻟﻢ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ ﻓﺄﺟﻠﺴﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺒﺎﻝ ﻋﻠﻴﻪ ﻓﺪﻋﺎ ﺑﻤﺎﺀ ﻓﻨﻀﺤﻪ ﻭﻟﻢ‬ ‫ﻳﻐﺴﻠﻪ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺑﻮﻝ ﺍﻟﺮﺿﻴﻊ‪» :‬ﻳﻐﺴﻞ ﺑﻮﻝ ﺍﻟﺠﺎﺭﻳﺔ ﻭﻳﻨﻀﺢ ﺑﻮﻝ‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫ﺍﻟﻐﻼﻡ«‪ ،‬ﻓﻘﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻓﻬﺬﺍ ﺇﺫﺍ ﻟﻢ ﻳﻄﻌﻢ ﻓﺈﺫﺍ ﻃﻌﻢ ﻏﺴﻼ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻳﻨﻀﺢ ﻣﻦ ﺑﻮﻝ ﺍﻟﻐﻼﻡ ﻣﺎ ﻟﻢ ﻳﻄﻌﻢ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻭﻳﻐﺴﻞ ﻣﻦ ﺑﻮﻝ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺭﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻋﻄﺎﺀ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٧‬ﺹ ‪.٥٣‬‬ ‫‪33‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺑﻪ ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﻣﻤﻦ ﺭﺃﻯ ﺃﻥ‬ ‫ﻳﻐﺴﻞ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻓﻲ ﺑﻮﻝ ﺍﻟﻐﻼﻡ ﻭﺍﻟﺠﺎﺭﻳﺔ‪ :‬ﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻳﻐﺴﻞ ﺑﻮﻝ ﺍﻟﻐﻼﻡ ﻭﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺇﻥ ﺛﺒﺖ ﺣﺪﻳﺚ ﺍﻟﺰﺑﻴﺮ ﻋﻦ‬ ‫ﺟﺎﺋﺰﺍ ﻓﻲ ﺑﻮﻝ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ‬ ‫ﻗﻮﻻ ﺛﺎﻟ ﺜﺎ‬‫‬‫ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ‬ ‫ﺟﻤﻴﻌﺎ ﻣﺎ ﻟﻢ ﻳﻄﻌﻤﺎ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬ ‫‬‫ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻐﻼﻡ ﻭﺍﻟﺠﺎﺭﻳﺔ ﻳﻨﻀﺤﺎﻥ‬ ‫ﻣﻌﻲ ﺃﻧﻪ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﺍﻟﺼﺐ ﻋﻠﻰ‬ ‫ﺑﻮﻝ ﺍﻟﺮﺿﻴﻊ ﻣﺎ ﻟﻢ ﻳﻄﻌﻢ ﻭﻳﺨﻠﻂ ﺍﻟﻄﻌﺎﻡ ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻫﺬﻩ ﻇﺎﻫﺮ ﻗﻮﻟﻬﻢ ﻣﻌﻨﺎ‬ ‫ﺗﻔﺮﻳﻘﺎ ﺑﻴﻦ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺼﺒﻲ‬ ‫ﻭﺍﻟﺼﺒﻴﺔ‪ ،‬ﻭﺍﻟﺼﺐ ﻋﻠﻰ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻐﺴﻞ ﻟﺒﻮﻝ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻋﻨﺪﻱ‬ ‫ﺍﻟﻐﺴﻞ ﻓﻲ ﺑﻮﻝ ﺍﻟﺼﺒﻴﺔ ﻓﺎﻟﺼﺒﻲ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺍﻟﺼﺐ ﻋﻠﻰ ﺑﻮﻝ ﺍﻟﺼﺒﻲ‬ ‫ﻓﺎﻟﺼﺒﻴﺔ ﻣﺜﻠﻪ ﻓﻲ ﺍﻻﺳﺘﺪﻻﻝ ﻓﻤﻦ ﻫﻨﺎﻟﻚ ﺃﺷﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺛﺒﻮﺕ‬ ‫ﺍﻟﻐﺴﻞ ﻓﻲ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻃﻌﻢ ﺃﻭ ﻟﻢ ﻳﻄﻌﻢ‪ ،‬ﻭﺍﻟﺼﺐ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﻄﻌﻢ‪ ،‬ﻭﺍﻟﻌﺠﺐ‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻣﺎ ﻟﻢ ﻳﻄﻌﻢ ﻣﻊ ﺇﺟﻤﺎﻉ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﻧﺠﺲ‪ ،‬ﻟﻮﻻ ﺫﻟﻚ ﻟﻢ ﻳﺜﺒﺖ ﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺼﺐ‪ ،‬ﻭﺇﺛﺒﺎﺗﻬﻢ‬ ‫ﺍﻟﻐﺴﻞ ﻓﻲ ﺑﻮﻝ ﺑﻬﺎﺋﻢ ﺍﻷﻧﻌﺎﻡ ﻭﻟﻮ ﻟﻢ ﻳﻄﻌﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺠﺰﻱ ﻓﻲ ﺫﻟﻚ ﺍﻟﺼﺐ‪،‬‬ ‫ﻭﻳﺠﺰﻱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺐ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﺼﺐ ﻓﻲ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﺍﻟﺬﻱ‬ ‫ﻳﻄﻌﻢ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻔﻲ ﺑﻮﻝ ﺍﻟﺒﻬﺎﺋﻢ ﻣﺎ ﻟﻢ ﻳﻄﻌﻢ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ‬ ‫ﺍﻟﻐﺴﻞ ﻓﻲ ﺑﻮﻝ ﺍﻷﻧﻌﺎﻡ ﻣﺎ ﻟﻢ ﺗﻄﻌﻢ ﻭﻗﺒﻮﻝ ﺍﻟﺼﺒﻲ ﺃﻭﻟﻰ ﻭﺃﺛﺒﺖ)‪.(١‬‬ ‫ﻓﻬﺬﺍ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ﻳﻌﺮﺽ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﺎﻣﺔ ﻓﻲ ﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ‬ ‫ﺍﻟﺮﺿﻴﻌﻴﻦ ﻭﻳﺒﻴﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺒﻮﻝ ﺍﻟﻐﻼﻡ ﻳﻨﻀﺢ ﻭﺑﻮﻝ ﺍﻟﺼﺒﻴﺔ ﻳﻐﺴﻞ‪ ،‬ﺇﻻ‬ ‫ﺃﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻷﻭﻟﻰ ﻏﺴﻞ ﺍﻟﺒﻮﻟﻴﻦ ﻭﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺑﻮﻝ ﻭﺑﻮﻝ ﻭﻏﻼﻡ ﻭﺻﺒﻴﺔ‬ ‫ﻷﻥ ﺍﻟﺠﻤﻴﻊ ﻣﺘﻔﻖ ﻋﻠﻰ ﻧﺠﺎﺳﺔ ﺍﻟﺒﻮﻝ ﻣﻄﻠﻘﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪34‬‬ ‫ﺣﻜﻢ ﺍﻟﻤﻨﻲ‪:‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻃﻬﺎﺭﺓ ﺍﻟﻤﻨﻲ؛ ﻓﻤﻤﻦ ﻏﺴﻠﻪ ﻣﻦ ﺛﻮﺑﻪ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻭﺃﻣﺮ ﺑﻐﺴﻠﻪ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮﺓ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻣﺎﻟﻚ‪ :‬ﻏﺴﻞ ﺍﻻﺣﺘﻼﻡﺍﻟﻤﻨﻲﻣﻦ ﺍﻟﺜﻮﺏ ﺃﻣﺮ ﻭﺍﺟﺐ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻋﻨﺪﻧﺎ ﻭﻫﺬﺍ‬ ‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺜﻮﺭﻱ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﺑﻘﺪﺭ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﻗﻮﻝ ﺛﺎﻥﺃﻧﻪ ﻃﺎﻫﺮ ﻳﻔﺮﻙ ﻣﻦ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﻤﻤﻦ ﺭﺃﻯ ﺃﻧﻪ ﻳﻔﺮﻙ ﻣﻦ ﺍﻟﺜﻮﺏ‪ :‬ﺳﻌﺪ ﺑﻦ‬ ‫ﺃﺑﻲ ﻭﻗﺎﺹ ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻤﺴﺤﻬﺎ ﺑﺈﺫﺧﺮﺝ ﺃﻭ ﺧﺮﻗﺔ‪ ،‬ﻭﻻ ﺗﻐﺴﻠﻪ‬ ‫ﺇﻥ ﺷﺌﺖ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ :‬ﺇﺫﺍ ﺻﻠﻰ ﻓﻴﻪ ﻟﻢ ﻳﻌﺪ‪ ،‬ﻭﺍﻟﻤﻨﻲ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ‬ ‫ﺛﻮﺭ ﻟﻴﺲ ﺑﻨﺠﺲ ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪ :‬ﻳﻔﺮﻛﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﺍﻟﻤﻨﻲ ﺇﺫﺍ ﺟﻒ‬ ‫ﻓﻤﺜﻪ ﺍﻟﺮﺟﻞ ﻳﺠﺰﻳﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻟﻤﻨﻲ ﻃﺎﻫﺮ«)‪ .(١‬ﻭﻫﻜﺬﺍ ﻟﻢ ﺗﺨﺮﺝ ﺃﻗﻮﺍﻝ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻤﻨﻲ ﻋﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‬ ‫‬‫ﻓﻘﻬﺎﺀ‬ ‫ﻭﺃﺻﺤﺎﺑﻬﻢ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﻨﻲ ﻳﺼﻴﺐ ﺍﻟﺜﻮﺏ ﻭﻳﺨﻔﻲ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻜﺎﻥ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻳﻐﺴﻞ ﻣﺎ ﺭﺃﻯ ﻭﻳﻨﻀﺢ ﻣﺎ ﻟﻢ ﻳﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻨﻀﺢ ﺍﻟﺜﻮﺏ ﻭﺑﻪ‬ ‫ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ﻭﺣﻤﺎﺩ ﻭﻋﻄﺎﺀ‪ ،‬ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺇﻥ ﺭﺃﻳﺘﻪ ﻓﺎﻏﺴﻠﻪ ﻭﺇﻥ ﻟﻢ ﺗﺮﻩ‬ ‫ﻓﺎﻧﻀﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﺫﺍ ﺃﺧﻔﻲ‬ ‫ﻣﻜﺎﻧﻪ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻔﺮﻙ ﻳﺠﺰﻳﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻻ ﻳﺪﺭﻱ ﻣﻜﺎﻧﻪ ﻓﺮﻙ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ‬ ‫ﺭﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻃﺎﻫﺮ ﻭﻫﻮ ﻗﻮﻝ‪ :‬ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺠﺰﻳﻪ ﺇﻥ ﻟﻢ‬ ‫ﻭﺍﺳﺘﺤﺒﺎﺑﺎ ﺃﻭ‬ ‫‬‫ﻳﻔﺮﻛﻪ‪ .‬ﻭﺧﻼﺻﺔ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ :‬ﺇﻥ ﺍﻟﻤﻨﻲ ﻃﺎﻫﺮ ﻭﻟﻜﻨﻪ ﻳﻐﺴﻞ ﻧﻈﺎﻓﺔ‬ ‫ﻳﻨﻀﺢ ﻣﻜﺎﻧﻪ ﺃﻭ ﻳﻔﺮﻙ ﺇﺫﺍ ﺧﻒ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺑﻨﺠﺎﺳﺘﻪ ﻭﻭﺟﻮﺏ ﻏﺴﻠﻪ‪ :‬ﺇﻻ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺧﺬ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﻘﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻓﻲ ﻧﺠﺎﺳﺔ‬ ‫ﺍﻟﻤﻨﻲ ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺨﺮﺝ ﻣﻌﻲ ﺃﻥ ﺍﻟﻤﻨﻲ ﻧﺠﺲ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٥‬‬ ‫‪35‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻓﻲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺣﻜﻴﺖ ﻭﻧﻘﻠﺖ ﻋﻦ‬ ‫ﺗﺰﻭﻳﺮﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ‬ ‫‬‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺤﺘﻤﻞ ﻓﻴﻬﺎ ﻋﻨﺪﻧﺎ ﻣﻌﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻬﻢ ﻗﺒﻞ ﺗﻜﺎﻣﻞ ﺍﻟﺴﻨﺔ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻄﻬﺎﺭﺍﺕ‪ ،‬ﻷﻥ ﺍﻟﺴﻨﻦ ﻓﻲ ﻣﻌﺎﻧﻲ‬ ‫ﺑﻌﻀﺎ ﻭﻧﺴﺨﻪ ﻟﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻄﻬﺎﺭﺍﺕ ﺛﺒﺖ ﻓﻲ ﻛﺜﻴﺮ ﻣﻨﻬﺎ ﻧﺴﺨﻪ ﻟﺒﻌﻀﻪ ‬ ‫ﺍﻟﻔﺼﻞ ﻣﻦ ﺃﻋﺠﺐ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻗﻮﻣﻨﺎ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺨﺎﻟﻔﺔ ﻣﺎ ﻳﺸﺒﻪ‬ ‫ﺣﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﻓﻲ ﺣﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻐﺴﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺠﻨﺐ ﻣﻦ ﺟﻤﺎﻉ ﺃﻭ ﺍﺣﺘﻼﻡ‪ ،‬ﻭﺛﺒﺖ ﻣﺜﻠﻪ ﺑﻜﺘﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﻭﻣﺜﻠﻪ ﻓﻲ‬ ‫ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ ﺍﻟﻨﻔﺴﺎﺀ ﻭﻣﻌﺎﻧﻲ ﺍﻹﺟﻤﺎﻉ ﻭﺍﻻﺗﻔﺎﻕ‪ ،‬ﻭﻳﺨﺮﺝ ﺃﻥ ﺍﻟﺒﺪﻥ‬ ‫ﻃﺎﻫﺮﺍ ﺇﻻ ﻟﻌﻠﺔ ﻓﻴﻪ ﺗﻮﺟﺐ ﺍﻟﻐﺴﻞ ﺣﺘﻰ ﻋﺮﺽ ﻟﻠﺤﺎﺋﺾ ﺍﻟﺤﻴﺾ‬ ‫‬‫ﻗﺒﻞ ﺫﻟﻚ ﻛﺎﻥ‬ ‫ﻭﻟﻠﺠﻨﺐ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻟﻠﻨﻔﺴﺎﺀ ﺍﻟﻨﻔﺎﺱ ﻓﺜﺒﺖ ﻣﻌﻨﺎ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻓﻴﻤﺎ ﻳﻮﺍﻓﻘﻮﻥ‬ ‫ﻓﻴﻪ ﺑﺄﺟﻤﻌﻬﻢ ﺃﻧﻪ ﻧﺠﺲ‪ ،‬ﻭﺃﻧﻪ ﺇﻧﻤﺎ ﺛﺒﺖ ﺍﻟﻐﺴﻞ ﻋﻠﻴﻬﺎ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﻓﻲ‬ ‫ﻧﺠﺎﺳﺔ ﺍﻟﻤﻨﻲ ﻭﻫﻮ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻫﻮ ﻣﺸﺒﻪ ﻭﻣﺜﻞ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻓﻲ ﻣﻌﻨﻰ‬ ‫ﻣﺎ ﻳﺜﺒﺖ ﻣﻦ ﺣﻜﻢ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﺗﻠﺰﻡ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﻣﻦ ﻣﻌﻨﻰ ﻧﺠﺎﺳﺘﻪ)‪ ،(١‬ﻭﻣﻦ ﻫﺬﺍ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻳﺮﺟﺢ‬ ‫ﻧﺠﺎﺳﺔ ﺍﻟﻤﻨﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ ﻓﻲ ﻫﺬﺍ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺗﻨﺠﻴﺲ ﺍﻟﻤﻨﻲ ﻭﺍﻟﻤﺬﻱ ﻭﺍﻟﻮﺩﻱ‬ ‫ﻟﺬﺍﺗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻤﺠﺮﻯ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻠﻮ ﺃﻣﻨﻰ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻛﺎﻧﺖ ﺍﻟﺮﺍﺑﻌﺔ ﻃﺎﻫﺮﺓ‬ ‫‬ ‫ﻏﺴﻼ ﻟﻠﻤﺠﺮﻯ ﻷﻥ ﺍﻟﻤﻨﻲ ﻳﺨﺮﺝ ﺑﺸﺪﺓ ﻓﻬﻮ ﺇﻓﺮﺍﻍ‪ ،‬ﻭﺫﻟﻚ‬‫ﻟﻜﻮﻥ ﺍﻟﺜﻼﺙ‬ ‫ﺑﺨﻼﻑ ﺍﻟﻮﺩﻱ ﻭﺍﻟﻤﺬﻱ ﻭﻃﻬﺮ ﺍﻟﻤﺮﺃﺓ ﻓﻼ ﻳﺨﺮﺟﻦ ﺑﺸﺪﺓ ﻓﻼ ﻳﻄﻬﺮ ﺍﻟﻤﺤﻞ ﻓﻼ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻨﻲ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻓﻲ‬ ‫‬‫ﻳﻄﻬﺮﻥ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﺻﻠﻬﺎ‬ ‫ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﻰ ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﻼ ﺷﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻄﻬﺎﺭﺓ ﺍﻟﻤﻨﻲ ﻭﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻧﺠﺴﺎ ﻟﺬﺍﺗﻪ ﻭﻻ ﻟﻠﻤﺠﺮﻯ ﺑﺪﻟﻴﻞ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺤﻼﻝ ﺍﻷﻛﻞ‬ ‫‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪36‬‬ ‫ﻓﻬﻮ ﺑﺤﻜﻢ ﻃﻬﺮﻩ ﻣﻊ ﺟﺮﻳﻪ ﻓﻲ ﻣﺠﺮﻯ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﻳﺮﺩﻩ ﺃﺣﺎﺩﻳﺚ ﻏﺴﻠﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺍﻟﺼﻼﺓ ﺑﻪ ﻭﺃﻧﻪ ﺍﺳﺘﺤﺎﻝ ﺇﻟﻰ ﻃﻬﺎﺭﺓ ﻛﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺍﻟﺪﻡ ﺇﻟﻰ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﻟﻢ ﻳﺤﻔﻆ‬ ‫ﺑﻌﻀﻬﻢ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺬﻱ ﻭﺍﻟﻮﺩﻱ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺑﻌﺾ ﻓﻲ ﺍﻟﻤﺬﻱ‬ ‫ﻭﻗﺎﻻ ﻣﺎ ﻗﺎﻻ‪ ،‬ﻭﻛﺬﺍ ﻃﻬﺮ ﺍﻟﻤﺮﺃﺓ ﻭﻧﺠﺎﺳﺔ ﺍﻟﺒﻮﻝ ﻣﻄﻠﻘﺎ ﻣﻤﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﺃﻭ ﻣﻤﺎ‬ ‫ﻻ ﻳﺆﻛﻞ‪ ،‬ﻭﻓﻲ ﺑﻮﻝ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺒﺤﺮﻱ ﻭﺑﻮﻝ ﻣﺎ ﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﺮ ﻭﺍﻟﺒﺤﺮ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻗﻴﻞ ﺑﻄﻬﺎﺭﺓ ﺑﻮﻟﻪ ﻋﻘﺐ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻤﺎﺀ ﻣﻄﻠﻘﺎ ﻛﺎﻟﺒﺤﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﻃﻬﺎﺭﺓ ﺑﻮﻝ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻗﻴﻞ ﺑﻄﻬﺎﺭﺓ ﺍﻟﺬﻱ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺷﺎﺫ ﻣﻦ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻭﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻭﺍﻟﺮﻭﻳﺎﻧﻲ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﺑﻄﻬﺎﺭﺓ ﺑﻮﻝ ﺍﻷﻧﻌﺎﻡ‪ .‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺣﺪﻩ ﺑﻄﻬﺎﺭﺓ ﺑﻮﻝ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻨﺠﺲ ﺇﻻ ﺑﻮﻝ ﺍﻵﺩﻣﻲ ﻭﻫﻮ ﺧﻄﺄ)‪.(١‬‬ ‫‪0 #,- ٦‬ل   ٴ‪ /+2 1L‬و ﻻ  ٴ‪:1L‬‬ ‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺑﻮﻝ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻭﻣﺎ ﻻ ﻳﺆﻛﻞ‪:‬‬ ‫ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻣﺎ ﺃﻛﻞ ﻟﺤﻤﻪ ﻓﻼ ﺑﺄﺱ ﺑﺒﻮﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‬ ‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺜﻮﺭﻱ‪ :‬ﻭﺭﺧﺺ ﻓﻲ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﺍﻟﺰﻫﺮﻱ ﻭﻳﺤﻴﻰ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺫﺭﻕ ﺍﻟﻄﺎﺋﺮ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺍﻟﺤﻜﻢ ﻭﺣﻤﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺼﺮﻱ ﻻ ﻳﺮﻯ ﻋﻠﻰ ﻣﻦ ﺻﻠﻰ ﻓﻲ ﺛﻮﺏ ﻋﻠﻴﻪ ﺧﺮﻕ ﺍﻟﺪﺟﺎﺝ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺣﻤﺎﺩ‪ :‬ﺍﻓﺮﻛﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﺍﻷﺑﻮﺍﻝ ﻭﺍﻷﺭﻭﺍﺙ ﻛﻠﻬﺎ ﻧﺠﺴﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍﻟﺒﻮﻝ ﻛﻠﻪ ﻳﻐﺴﻞ ﻭﻗﺎﻝ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ ﻓﻲ ﺑﻮﻝ ﺍﻟﺸﺎﺓ ﻳﻐﺴﻠﻪ‪،‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻻ ﻳﺮﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺑﻮﺍﻝ ﻣﺎ ﺃﻛﻞ ﻟﺤﻤﻪ ﻭﺷﺮﺏ ﻟﺒﻨﻪ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻧﺠﺴﺔ ﻭﻛﺬﻟﻚ ﺃﺑﻌﺎﺭﻫﺎ ﻭﻫﻢ ﻳﺴﺘﺤﺜﻮﻥ ﻋﻠﻰ ﻏﺴﻠﻬﺎ‪ ،‬ﻭﻳﻜﺮﻫﻮﻥ ﺃﺑﻮﺍﻝ‬ ‫ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻓﻲ ﺍﻟﺪﻭﺍﺏ ﻭﺃﺭﻭﺍﺛﻬﺎ ﺍﻟﺮﻃﺒﺔ ﺃﻥ ﻳﻌﻴﺪ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻗﺖ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٤٦‬ ‪.٤٤٧‬‬ ‫‪37‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﺑﺄﺳﺎ ﺑﺄﺑﻮﺍﻝ ﻣﺎ ﺃﻛﻞ ﻟﺤﻤﻪ‬ ‫ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ‬ ‫ﻣﺎ ﻻ ﻳﺄﻛﻞ ﺍﻟﺠﻴﻒ ﻭﺃﺭﻭﺍﺛﻬﺎ ﺇﻥ ﻭﻗﻊ ﻓﻲ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﻳﺄﻛﻞ‬ ‫ﺍﻟﺠﻴﻒ ﻭﺍﻷﺫﻯ‪ :‬ﻳﻌﻴﺪ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺛﻮﺑﻪ ﻣﻨﻪ ﺷﻲﺀ ﺻﻼﺗﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﻭﻻ ﻳﻌﻴﺪ ﺇﺫﺍ‬ ‫ﺧﺮﺝ ﺍﻟﻮﻗﺖ)‪ .(١‬ﻫﻜﺬﺍ ﻳﻌﺮﺿﻮﻥ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺑﻴﺎﻥ ﺣﻜﻢ ﺃﺑﻮﺍﻝ ﻣﺎ ﻳﺆﻛﻞ‬ ‫ﺃﻳﻀﺎ ﺛﻢ ﻳﺨﺘﺎﺭﻭﻥ ﻭﻳﺮﺟﺤﻮﻥ ﻣﻦ ﺑﻴﻨﻬﺎ‪ .‬ﻗﺎﻝ‬ ‫ﻟﺤﻤﻪ ﻭﻣﺎ ﻻ ﻳﺆﻛﻞ ﻭﺃﺭﻭﺍﺛﻬﺎ ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺃﺑﻮﺍﻝ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻛﻠﻬﺎ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻤﺎ ﻫﻮ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﺳﻤﻪ ﺃﻭ ﺟﻨﺴﻪ ﻣﻦ ﺃﺑﻮﺍﻝ ﺫﻟﻚ ﻛﻠﻪ ﻣﻔﺴﺪ‬ ‫ﻻ ﻧﻌﻠﻢ ﺑﻴﻨﻬﻢ ﺍﺧﺘﻼﻓﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺃﺑﻌﺎﺭﻫﺎ ﻭﺃﺭﻭﺍﺛﻬﺎ ﻓﺄﻛﺜﺮ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‬ ‫ﻳﺨﺮﺝ ﺃﻧﻬﺎ ﻃﺎﻫﺮﺓ ﺇﻻ ﺑﻤﺎ ﻋﺎﺭﺿﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻞ ﻟﻤﻌﻨﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮﺍﻝ ﺟﻤﻴﻊ‬ ‫ﺗﺮﺧﻴﺼﺎ ﻓﻲ‬ ‫‬‫ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺨﻴﻞ ﻭﻣﺎ ﺃﺷﺒﻪ ﻓﻼ ﺃﻋﻠﻢ ﻓﻲ ﻗﻮﻟﻬﻢ‬ ‫ﺃﺑﻮﺍﻟﻬﺎ‪ ،‬ﻭﻫﻲ ﻋﻨﺪﻱ ﺃﺷﺪ ﻣﻦ ﺃﺑﻮﺍﻝ ﺍﻷﻧﻌﺎﻡ ﻟﻼﺗﻔﺎﻕ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ ﻟﺤﻤﻬﺎ‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻟﺤﻮﻡ ﺍﻷﻧﻌﺎﻡ«)‪.(٢‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﻳﻌﺘﺒﺮ ﺟﻤﻴﻊ ﺃﺑﻮﺍﻝ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻧﺠﺴﺔ ﺍﻷﻧﻌﺎﻡ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﺑﻌﺎﺭ ﻭﺍﻷﺭﻭﺍﺙ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‬ ‫ﻃﺎﻫﺮﺓ‪ .‬ﻭﻫﻢ ﻓﻲ ﺫﻟﻚ ﻳﺨﺎﻟﻔﻮﻥ ﺃﻗﻮﺍﻝ ﺍﻷﺋﻤﺔ ﻓﻲ ﻃﻬﺎﺭﺓ ﺃﺑﻮﺍﻝ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‬ ‫ﻛﺎﻷﻧﻌﺎﻡ ﻭﺃﺭﻭﺍﺛﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﻮﺍﻓﻘﻮﻥ ﺍﻷﺋﻤﺔ ﻓﻲ ﺍﻟﻘﻮﻝ ﺑﻨﺠﺎﺳﺔ ﺃﺑﻮﺍﻝ ﻣﺎ ﻻ ﻳﺆﻛﻞ‬ ‫ﻟﺤﻤﻪ ﻭﺃﺭﻭﺍﺛﻪ‪.‬‬ ‫‪ ٧‬أرواث ا‪ $+2‬و (‪:Q‬‬ ‫ﻭﺃﻣﺎ ﺃﺭﻭﺍﺙ ﺍﻟﺤﻤﻴﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻓﻴﺸﺒﻪ ﻋﻨﺪﻱ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺃﺭﻭﺍﺙ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺃﺑﻌﺎﺭﻫﺎ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻱ ﻳﻠﺤﻖ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﺃﺧﺒﺎﺙ ﺍﻟﺴﺒﺎﻉ ﻣﻦ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٦‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٧ ،٥٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪38‬‬ ‫ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻨﻮﺍﻫﺶ ﻣﻦ ﺍﻟﻄﻴﺮ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻨﺎﺏ ﻭﺍﻟﻤﺨﺎﻟﺐ ﻓﻴﺨﺮﺝ ﻋﻨﺪﻱ ﻓﻲ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺫﻟﻚ ﻣﻔﺴﺪ ﻛﻠﻪ ﺃﺧﺒﺎﺛﻪ ﻭﺃﺧﺮﺍﻗﻪ ﻭﺃﺑﻮﺍﻟﻪ‬ ‫ﻭﺫﻟﻚ ﻋﻨﺪﻱ ﻣﻌﻠﻮﻝ ﻣﻦ ﻃﺮﻳﻖ ﺇﺫﺍ ﺛﺒﺖ ﻏﺬﺍﺅﻩ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ...‬ﻭﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺧﺮﻗﻪ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺑﻮﻟﻪ‪....،‬ﺃﻣﺎ ﺍﻟﺪﺟﺎﺝ ﺍﻷﻫﻠﻲ ﻓﻬﻮ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﻟﻄﻴﺮ ﺍﻟﻄﺎﻫﺮ ﻓﺈﻥ ﺍﻷﻏﻠﺐ ﻣﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻛﻞ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻓﻠﺬﻟﻚ ﻟﺤﻖ ﺧﺮﻗﻪ‬ ‫ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ ﻧﺠﺲ ﻭﺇﺫﺍ ﺛﺒﺖ ﻣﻨﻪ ﺷﻲﺀ ﻋﻠﻰ ﻏﻴﺮ ﺗﻠﻚ‬ ‫ﺍﻟﺤﺎﻝ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻢ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻄﻴﺮ ﺍﻟﻄﺎﻫﺮ ﻟﺤﻤﻪ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻬﻪ‬ ‫ﻣﻦ ﺍﻟﻄﻴﺮ ﻓﻬﻮ ﻣﺜﻠﻪ ﺑﻤﺎ ﻳﻠﺤﻖ ﻭﻣﻌﺎﻧﻲ ﺍﻟﻌﻠﺔ ﺑﺎﻟﻤﺮﻋﻲ ﻛﻤﺜﻞ ﻣﺎ ﻳﻠﺤﻘﻪ)‪.(١‬‬ ‫· ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﻴﺎﺥ ﻋﻨﺪ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻭﻋﺮﻓﻨﻲ ﻋﻦ ﺍﻟﻤﺬﻱ ﻭﺍﻟﻮﺩﻱ‬ ‫ﻭﺍﻟﻤﻨﻲ ﻗﺎﻝ‪ :‬ﺍﻟﻤﺬﻱ ﺷﻲﺀ ﺭﻗﻴﻖ ﻳﺨﺮﺝ ﻋﻨﺪ ﺍﻻﻧﺘﺸﺎﺭ ﻟﻴﺲ ﻟﻪ ﻋﺮﻑ‪ ،‬ﻭﺍﻟﻤﻨﻲ ﻫﻮ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺠﺪ ﺍﻟﺸﻬﻮﺓ ﻭﻳﻀﻄﺮﺏ ﺍﻟﻘﻀﻴﺐ ﻭﻳﻘﺬﻑ‪ ،‬ﻭﻫﻮ ﻏﻠﻴﻆ ﻟﻪ‬ ‫ﺭﺍﺋﺤﺔ ﻛﺎﻟﻄﻠﻊ‪ ،‬ﻭﺍﻟﻤﺬﻱ ﻫﻮ ﺍﻟﺘﺒﻊ ﺍﻟﺬﻱ ﻳﺨﺮﺝ ﻣﻦ ﺑﻌﺪ ﺍﻟﺠﻨﺎﺑﺔ‪.‬‬ ‫· ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻀﻴﺎﺀ‪ :‬ﺍﻟﺠﻨﺎﺑﺔﺍﻟﻤﻨﻲﻋﻨﺪﻧﺎ ﻧﺠﺴﺔ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻧﻬﺎ‬ ‫ﻣﺤﻤﺪﺍ ﮊ ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ‬ ‫‬‫ﻃﺎﻫﺮﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻧﺠﺴﺔ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻣﻨﻬﺎ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻧﺠﺴﺔ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﻣﻨﻬﺎ ﺍﻟﺨﻨﺎﺯﻳﺮ ﻭﺍﻟﻜﻼﺏ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻭﻫﺆﻻﺀ ﺃﻧﺠﺎﺱ‪ ،‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ »ﺍﷲ« ﺃﻭﺟﺐ ﻓﻴﻬﺎ ﺍﻟﻐﺴﻞ ﻛﻤﺎ ﺃﻭﺟﺐ ﻣﻦ‬ ‫ﺍﻟﺤﻴﺾ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ ﺃﻥ ﺍﻟﺤﻴﺾ ﻧﺠﺲ‪ ،‬ﻭ»ﺍﷲ ﺗﻌﺎﻟﻰ« ﺧﻠﻖ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ‬ ‫‬‫ﻓﺈﻥ ﺟﻤﻴﻊ ﺑﻨﻲ ﺁﺩﻡ ﺇﺫﺍ ﺍﺳﺘﺤﺎﻝ ﻣﻦ ﺍﻟﺪﻡ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺎﻥ‬ ‫ﺃﻧﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻠﻘﺔ ﻧﺠﺲ)‪.(٢‬‬ ‫· ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻷﺻﺢ ﻧﺠﺎﺳﺔ ﺭﻭﺙ ﻣﺎ ﻳﺘﻐﺬﻯ ﺑﻠﺤﻢ ﻳﺼﻄﺎﺩﻩ‬ ‫ﺃﻭ ﻧﺠﺲ ﻛﺴﺒﻊ ﻭﺟﻼﻟﺔ‪ ،‬ﻭﻃﻬﺎﺭﺓ ﺭﻭﺙ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٧‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٥٧‬‬ ‫‪39‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻛﺨﻨﺰﻳﺮ ﺃﻭ ﻛﺎﻥ ﻣﻜﺮﻭﻩ ﺍﻟﻠﺤﻢ‪ ،‬ﻻ ﺧﻼﻑ ﻓﻲ ﻧﺠﺎﺳﺔ ﺭﻭﺙ ﻣﺎ ﻳﺄﻛﻞ ﺍﻟﻨﺠﺲ ﺃﻭ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺃﻥ ﺍﻷﺻﺢ ﺃﻧﻪ ﻻ‬ ‫‬‫ﻟﺤﻤﺎ ﻳﺼﻄﺎﺩﻩ ﻷﻥ ﻭﺻﻮﻟﻪ ﺑﻄﻨﻪ ﻻ ﻳﻜﻮﻥ ﺑﻪ‬ ‫‬ ‫ﻳﻨﺠﺲ ﻣﻦ ﺍﻟﺮﻭﺙ ﺇﻻ ﺭﻭﺙ ﻣﺎ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﺍﺻﻄﻴﺎ ﺩﺍ‪ ،‬ﻭﺭﻭﺙ ﻣﺎ ﻳﺄﻛﻞ ﺍﻟﻨﺠﺲ‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﺍﻷﺻﺢ ﺍﻟﺤﻜﻢ ﺑﻨﺠﺲ ﺭﻭﺙ ﻣﺎ ﻳﺄﻛﻞ ﺫﻟﻚ ﻋﺎﺩﺓ‬ ‫ﻭﺗﺤﺮﻳﻤﺎ ﻭﻛﺮﺍﻫﺔ‬ ‫‬‫‬ ‫ﺗﺤﻠﻴﻼ‬ ‫ﺃﻳﻀﺎ ﻳﺄﻛﻞ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺮﻭﺙ ﺗﺎﺑﻊ ﻟﻠ‪‬ﺤﻢ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﻃﻬﺎﺭﺓ ﺃﺭﻭﺍﺙ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺒﺎﺡ ﺃﻛﻠﻪ ﺇﺫ ﻳﺒﻌﺪ ﺃﻥ ﻳﻘﺎﻝ ﺑﺘﺤﺮﻳﻢ‬ ‫ﺭﻭﺙ ﺍﻟﻤﻜﺮﻩ ﻭﺗﻨﺠﻴﺴﻪ ﺃﻭ ﺗﺤﻠﻴﻞ ﺭﻭﺙ ﺍﻟﻤﺤﺮﻡ ﺃﻭ ﻛﺮﺍﻫﺘﻪ ﺑﻞ ﻳﺤﺮﻡ ﻭﻳﻨﺠﺲ)‪.(١‬‬ ‫‪ #,- ٨‬ا‪F‬م‪:‬‬ ‫ﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﻓﻴﻤﻦ ﻳﺮﻯ ﻓﻲ ﺛﻮﺑﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺪﻡ ﻻ ﻳﻌﺮﻑ‬ ‫ﻣﺎ ﻫﻮ ﻭﻫﻮ ﻓﻲ ﺍﻟﺼﻼﺓ؟ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻘﺾ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺻﻠﻰ ﺑﺬﻟﻚ‬ ‫ﺍﻟﺜﻮﺏ ﻭﺍﻟﺪﻡ ﺍﻟﺬﻱ ﺭﺁﻩ ﻣﺜﻞ ﺍﻟﻈﻔﺮ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﺁﺧﺮ ﺻﻼﺓ ﺻﻼﻫﺎ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺮﺟﻞ ﻓﻲ ﺛﻮﺑﻪ ﻧﻘﻄﺔ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻫﻮ ﺩﻡ ﺑﻌﻮﺽ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻥ ﻣﻌﻪ ﺃﻧﻪ ﺩﻡ ﺑﻌﻮﺽ ﻭﺇﻻ ﻏﺴﻠﻪ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺮﻯ‬ ‫ﻓﻲ ﺍﻟﺜﻮﺏ ﻭﻻ ﻳﻌﺮﻑ ﻣﺎ ﻫﻮ ﻣﻦ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺴﻔﻮﺡ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ‬ ‫ﺣﺘﻰ ﻳﻌﻠﻢ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻃﺎﻫﺮ ﺣﺘﻰ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻧﺠﺲ‪ ،‬ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺸﺎﺋﻊ ﻭﻳﻔﺴﺪ ﻣﻨﻪ ﻣﺎ ﻳﻔﺴﺪ ﻣﻦ ﺍﻟﺪﻣﺎﺀ‬ ‫ﻭﻳﺤﺘﺬﻯ ﺑﻪ ﺣﻜﻢ ﺍﻟﺪﻡ ﺍﻟﺸﺎﺋﻊ)‪.(٢‬‬ ‫ﺍﻟﻨﺠﺴﺔ ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻣﺴﻔﻮﺡ ‬ ‫ﺇ ﺫﺍ ﻓﺎﻟﺪﻡ ﻧﺠﺲ ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﺃﻓﺴﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺻﻠﻰ ﺑﺜﻮﺏ‬ ‫ﻓﻴﻪ ﺩﻡ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻫﻮ ﺃﻥ ﻳﻌﻴﺪ ﻣﺎ ﺻﻼﻩ ﺑﻬﺬﺍ ﺍﻟﺜﻮﺏ ﻭﺩﻡ ﺍﻟﺒﻌﻮﺽ ﻭﻧﺤﻮﻩ ﻣﻌﻔﻰ‬ ‫ﻋﻨﻪ ﻭﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳﺒﻠﻎ ﺣﺠﻢ ﺍﻟﻈﻔﺮ ﻭﻣﻌﻔﻰ ﻋﻨﻪ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺲ ﺝ ‪ ١‬ﺹ ‪.٤٤٨‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪40‬‬ ‫· ﻭﻣﻦ ﺍﻟﻀﻴﺎﺀ‪» :‬ﺍﻟﺮﺟﻞ ﻟﻪ ﺩﻡ ﻭﺍﺣﺪ ﻭﻫﻮ ﺩﻡ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻟﻬﺎ ﺃﺭﺑﻌﺔ ﺩﻣﺎﺀ‪:‬‬ ‫ﺩﻡ ﺣﻴﻀﻬﺎ ﻭﺩﻡ ﺍﺳﺘﺤﺎﺿﺘﻬﺎ ﻭﺩﻡ ﻧﻔﺎﺳﻬﺎ ﻭﺩﻡ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﻟﺤﻴﺾ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪:‬‬ ‫ﺍﻟﺪﻡ ﺍﻟﻌﺒﻴﻂ ﻭﺍﻟﺤﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ ﻭﺍﻟﻜﺪﺭﺓ ﻭﺩﻡ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺩﻡ ﺍﻟﺠﺎﺭﻳﺔ ﻭﺩﻡ ﺍﻟﻐﻼﻡ‬ ‫ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ«)‪.(١‬‬ ‫· ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﺗﻌﺎﺩ ﻣﻨﻪ‬ ‫ﻛﺜﻴﺮﺍ ﺃﻋﺎﺩ ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ‬ ‫‬‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻜﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﻣﺎﻟﻚ ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻘﺪﺍﺭ‬ ‫ﺷﺒﺮﺍ ﻓﻲ ﺷﺒﺮ ﻭﺣﻜﻲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺷﻲﺀ ﻛﺜﻴﺮ‪،‬‬ ‫‬‫ﺍﻟﺪﻡ‪ ...‬ﻓﻘﺎﻝ ﺃﺣﻤﺪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻣﻮﺿﻊ ﺍﻟﺪﺭﻫﻢ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﻣﻨﻪ ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ ...‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪:‬‬ ‫ﻟﻴﺲ ﻋﻠﻰ ﺛﻮﺏ ﺟﻨﺎﺑﺔ ﻧﺠﺎﺳﺔ ﻭﻟﻴﺲ ﻓﻲ ﺛﻮﺏ ﺇﻋﺎﺩﺓ‪.‬‬ ‫ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ‪:‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﺪﻣﺎﺀ ﻣﻌﻬﻢ‬ ‫ﺛﻼﺛﺔ ﺿﺮﻭﺏ؛ ﺿﺮﺏ ﻣﻨﻬﺎ ﻣﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻭﻫﻮ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻓﻴﺨﺮﺝ‬ ‫ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ ﺑﻤﺎ ﻳﺸﺒﻪ ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻣﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻓﻲ‬ ‫ﻛﺜﻴﺮﺍ‬‫ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﺑﻤﻌﻨﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺼﻠﻲ ﺑﻪ ﻓﻲ ﺑﺪﻧﻪ ﺃﻭ ﺛﻮﺑﻪ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫ﻋﻠﻰ ﻋﻤﺪ ﺃﻭ ﻧﺴﻴﺎﻥ ﺃﻭ ﻋﻠﻢ ﺃﻭ ﺟﻬﻞ ﺃﻥ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ ﻓﻲ ﺻﻼﺗﻪ ﻭﺃﻥ ﺻﻼﺗﻪ‬ ‫ﻟﻢ ﺗﺘﻢ‪ ...:‬ﻭﺍﻟﻤﺴﻔﻮﺡ ﻫﻮ ﻣﺎ ﺳﺎﻝ ﻣﻦ ﻗﻄﻊ ﺍﻟﺤﺪﻳﺪ ﻣﻦ ﺍﻷﺑﺪﺍﻥ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ‬ ‫ﺟﻤﻴﻊ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺒﺮﻳﺔ ﺑﻴﻦ ﺫﻭﺍﺕ ﺍﻟﺪﻣﺎﺀ ﺍﻷﺻﻠﻴﺔ ﻣﻦ ﺑﺸﺮ ﺃﻭ ﺩﻭﺍﺏ ﺃﻭ‬ ‫ﻃﻴﺮ‪.‬‬ ‫ﻭﻳﺨﺮﺝ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﺍﻟﻤﻔﺴﺪﺓ‬ ‫ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻓﻲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻌﻤﺪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦٢‬‬ ‫‪41‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﻨﺴﻴﺎﻥ ﻟﻠﺼﻼﺓ ﻓﻲ ﺍﻟﺜﻮﺏ ﻳﺨﺘﻠﻒ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺩﻭﻥ ﻣﻘﺪﺍﺭ ﺍﻟﻈﻔﺮ‬ ‫ﺍﻟﻌﻤﺪ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻓﻲ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ‪.‬‬ ‫ﻭﺍﻟﺪﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻌﻬﻢ ﺩﻡ ﻻ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻻ ﻛﺜﻴﺮﻩ ﻭﻫﻢ ﻓﻲ ﻣﻌﺎﻧﻲ ﺫﻟﻚ‬ ‫ﻳﺨﺘﻠﻔﻮﻥ ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﺩﻡ ﺍﻟﺴﻤﻚ ﻭﺍﻟﻠﺤﻢ ﻭﻓﻲ ﺃﻛﺜﺮ ﺃﻗﻮﺍﻟﻬﻢ ﺃﻧﻪ ﻻ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ‬ ‫ﻭﻻ ﻛﺜﻴﺮﻩ‪ ...‬ﻭﻛﺬﻟﻚ ﺩﻡ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﺒﺮﺍﻏﻴﺚ ﻭﺍﻟﺬﺑﺎﺏ)‪...(١‬‬ ‫ﺩﻡ ﺍﻟﺮﻋﺎﻑ‪:‬‬ ‫ﻭﺩﻡ ﺍﻟﺮﻋﺎﻑ ﻧﺠﺲ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻴﻤﺎ ﻋﻠﻤﻨﺎ ﻷﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺑﺘﻨﺠﻴﺴﻪ ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ...‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺩﻡ ﺍﻟﺮﻋﺎﻑ ﻻ ﻳﻨﻘﺾ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ)‪ .(٢‬ﻭﺍﻟﻌﻠﺔ ﻷﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻧﺠﺎﺳﺔ ﺍﻟﺮﻋﺎﻑ ﻭﻧﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ‪ :‬ﺃﻥ ﺩﻡ ﺍﻟﺮﻋﺎﻑ‬ ‫ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﻷﻥ ﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﺩﻡ ﻋﺮﻕ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻭﻛﻞ ﻋﺮﻕ ﻧﺠﺲ‬ ‫ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺨﺒﺮ ﺗﻮﻗﻴ ﻔﺎ ﻣﻨﻪ ﺃﻥ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻌﺮﻕ ﻋﻠﺔ ﻹﺯﺍﻟﺔ ﺍﻟﻄﻬﺮ«)‪.(٣‬‬ ‫ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻳﺮﺍﺟﻊ ﻣﺎﺩﺓ )ﺩﻡ(‪.‬‬ ‫‪ #,- ٩‬ا‪  7K‬وا‪ )'$+‬و^;د ا‪Q‬ع‪:‬‬ ‫ﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﻟﺨﻨﺰﻳﺮ ﻣﺠﻤﻮﻋﻪ ﻣﺤﺮﻡ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺸﻲﺀ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﺃﻧﻜﺮﺗﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺨﻨﺰﻳﺮ ﺇﻧﻤﺎ ﻭﻗﻊ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﻣﺒﺎﺣﺎ ﺇﺫ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﺧﺺ ﺍﻟﻠﺤﻢ ﻣﻨﻪ ﺑﺎﻟﺘﺤﺮﻳﻢ؟ ﻗﻴﻞ‬ ‫‬‫ﻓﻠﻢ ﻻ ﻳﻜﻮﻥ ﺍﻟﺸﺤﻢ ﻣﻨﻪ‬ ‫‬ ‫ﻟﻪ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺣﺮﻡ ﺷﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪:‬‬ ‫ﺍﻹﺟﻤﺎﻉ ﻭﻛﻔﻰ ﺑﻪ ﺣﺠﺔ‪ ،‬ﻭﻭﺟﻪ ﺁﺧﺮ‪ :‬ﺃﻥ ﺍﻟﺨﻨﺰﻳﺮ ﻣﺤﺮﻡ ﺑﻜﻠﻴﺘﻪ ﺣﺘﻰ ﺷﻌﺮﻩ‪،‬‬ ‫ﻷﻥ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ ﻗﺎﻝ‪ ~ ﴿ :‬ﮯ ¡ ‪] ﴾ ¢‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤٥ :‬ﻓﺮﺩ ﺍﻟﻜﻨﺎﻳﺔ ﺇﻟﻰ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.٦٥‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪42‬‬ ‫ﺃﻗﺮﺏ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻫﻮ ﺍﻟﺨﻨﺰﻳﺮ ﺍﻷﺛﺮﻱ ﺇﻟﻰ ﻗﻮﻟﻪ‪] ﴾ } | { ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[١٤٥ :‬‬ ‫ﻓﺄﺗﻰ ﺑﺬﻛﺮ ﺍﻟﺨﻨﺰﻳﺮ ﺑﻌﺪ ﺍﻟﻠﺤﻢ ﻓﺮﺩ ﺍﻟﻜﻨﺎﻳﺔ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ ~ ﴿ :‬ﮯ‪،﴾ ....‬‬ ‫ﻭﻭﺟﻪ ﺁﺧﺮ‪ :‬ﺃﻧﺎ ﻻ ﻧﺘﻮﺻﻞ ﺇﻟﻰ ﺷﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﺇﻻ ﻣﻦ ﻭﺟﻬﻴﻦ‪ :‬ﺇﻣﺎ ﺑﻌﺪ ﻗﺘﻠﻪ ﺃﻭ‬ ‫ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺃﺧﺬﻧﺎﻩ ﻓﻲ ﺣﻴﺎﺗﻪ ﻓﺈﻥ ﺍﻟﻨﺒﻲ ﮊ ﺟﻌﻞ ﺍﻟﻤﺄﺧﻮﺫ ﻣﻨﻪ ﻣﻴﺘﺔ ﻟﻘﻮﻟﻪ‪:‬‬ ‫»ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻭﻫﻲ ﺣﻴﺔ ﻓﻬﻲ ﻣﻴﺘﺘﻪ«‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺧﺬﻧﺎ ﺷﺤﻢ ﺍﻟﺸﺎﺓ ﻓﻲ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻧﺎ ﺫﻟﻚ ﺑﻌﺪ ﺇﺗﻼﻓﻪ ﻓﺎﻟﺰﻛﺎﺓ ﻓﻴﻪ ﻏﻴﺮ ﻻﺣﻘﺔ ﺑﻪ ﻷﻥ‬ ‫‬‫ﺣﻴﺎﺗﻬﺎ ﻛﺎﻥ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺃﺧﺮﺝ ﺍﻟﺨﻨﺰﻳﺮ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻻ ﻳﺬﻛﻰ‪ ،‬ﻭﺟﻌﻠﻪ ﻓﻲ ﺣﻴﺰ ﻣﺎ ﻭﺟﺐ ﻗﺘﻠﻪ‬ ‫ﻭﺇﺗﻼﻓﻪ ﺣﻴﺚ ﻗﺎﻝ ‪» : ‰‬ﺑﻌﺜﺖ ﺑﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﻟﺨﻨﺰﻳﺮ‪ ،«...‬ﻭﻓﻲ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻛﻨﺎﻳﺔ ﻋﻤﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻨﺰﻳﺮ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻌﺮﻩ ﻟﻴﺤﺘﺮﺯ ﺑﻪ‪ ،‬ﻓﺮﺧﺺ‬ ‫‪‬‬‫ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻓﻴﻪ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻭﻛﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻌﺮ ﺍﻟﺨﻨﺰﻳﺮ‬ ‫ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺍﻟﺤﻜﻢ ﻭﺣﻤﺎﺩ ﻭﺇﺳﺤﺎﻕ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻨﻬﻲ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺸﺤﻮﻡ‬ ‫ﺍﻟﻤﻴﺘﺔ ﻭﺷﻌﺮ ﺍﻟﺨﻨﺰﻳﺮ ﻓﻲ ﻣﻌﻨﺎﻩ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ‬ ‫ﺑﺎﻻﻧﺘﻔﺎﻉ ﺑﺸﻌﺮ ﺍﻟﺨﻨﺰﻳﺮ ﻛﻨﺤﻮ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﻗﻮﻟﻬﻢ ﻓﻲ ﺷﻌﺮ‬ ‫ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻳﺨﺮﺝ ﺫﻟﻚ ﻋﻨﺪﻱ ﻟﺜﺒﻮﺕ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﻟﺤﻤﻪ ﺧﺎﺻﺔ ﻭﻟﻴﺲ ﺷﺤﻤﻪ‬ ‫ﻣﺜﻞ ﺷﻌﺮﻩ ﻷﻥ ﺍﻟﺸﺤﻢ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﻻ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﻋﻠﻰ ﺍﻟﺠﻠﺪ ﻭﻫﻮ ﻏﻴﺮ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺇﻫﺎﺏ ﺍﻟﺨﻨﺰﻳﺮ ﻣﺸﺒﻪ ﻋﻨﺪﻱ ﺑﺈﻫﺎﺏ ﺍﻟﻤﻴﺘﺔ ﻭﺷﻌﺮﻩ‬ ‫ﺍﻟﺠﻠﺪ ‬ ‫ﻛﺸﻌﺮﻫﺎ ﻟﺜﺒﻮﺕ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﻟﺤﻤﻪ ﺧﺎﺻﺔ)‪.(١‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦٨‬‬ ‫‪43‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫‪ ١٠‬ا‪:P;,‬‬ ‫ﻭﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﺗﻔﻖ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ ﺑﻦ ﺃﺑﻲ‬ ‫ﻛﺮﻳﻤﺔ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺳﺆﺭ ﺍﻟﻜﻠﺐ ﻭﻃﻬﺎﺭﺓ ﻓﻀﻞ ﻣﺎﺋﻪ ﻭﻛﺬﻟﻚ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺴﺒﺎﻉ ﻭﺃﻛﻞ ﻟﺤﻮﻣﻬﺎ ﻭﺿﻌﻔﺎ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺮﻭﻱ ﻋﻦ »ﺍﻟﻨﺒﻲ ﮊ « ﻓﻲ ﺗﺤﺮﻳﻢ‬ ‫ﻟﺤﻮﻡ ﺍﻟﺤﻤﺮ ﺍﻷﻫﻠﻴﺔ ﻭﺃﻛﻞ ﻛﻞ ﺫﻱ ﻧﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﻛﻞ ﺫﻱ ﻣﺨﻠﺐ ﻣﻦ ﺍﻟﻄﻴﺮ‬ ‫ﺻﺤﻴﺤﺎ ﻋﻨﺪ‬ ‫‬‫ﻭﻃﻌﻨﻮﺍ ﻓﻲ ﺑﻌﺾ ﺭﺟﺎﻟﻪ‪ ،‬ﻭﺍﻟﺨﺒﺮ ﻳﻨﻘﻞ ﻋﻦ »ﺍﻟﺮﺳﻮﻝ ﮊ « ﻭﻳﻜﻮﻥ‬ ‫ﺻﺤﻴﺤﺎ ﻋﻨﺪ ﺑﻌﺾ ﺁﺧﺮﻳﻦ ﺇﻟﻰ ﺃﻥ‬ ‫‬‫ﻣﻦ ﻋﻠﻤﻪ ﺩﻭﻥ ﻣﻦ ﻟﻢ ﻳﻌﻠﻤﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﺗﻘﻮﻡ ﺣﺠﺔ ﺍﻟﻔﺎﺳﺪ ﺃﻭ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺎﻟﺸﺎﻫﺪ ﻳﻜﻮﻥ ‬ ‫ﻋﺪﻻ ﻋﻨﺪ ﻣﻌﺪﻝ ﺳﺎﻗﻂ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻋﻨﺪ ﻣﻌﺪﻝ ﺁﺧﺮ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻟﻤﻦ ﻗﺎﻝ ﺑﺘﻨﺠﺲ ﺳﺆﺭ ﺍﻟﻜﻠﺐ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻃﻬﻮﺭ ﺇﻧﺎﺀ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﻓﻴﻪ ﺃﻥ‬ ‫ﻳﻐﺴﻞ ﺳﺒﻊ ﻣﺮﺍﺕ ﺃﻭﻻﻫﻦ ﺑﺎﻟﺘﺮﺍﺏ ﻭﺃﺧﺮﺍﻫﻦ ﺑﺎﻟﺘﺮﺍﺏ«‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺨﺒﺮ ﻣﻨﻘﻮﻝ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﻃﺮﻳﻖ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻯ ﻣﻌﻘﻞ‪» :‬ﻭﺍﻟﺜﺎﻣﻨﺔ ﺑﺎﻟﺘﺮﺍﺏ« ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻣﻌﻤﻮﻝ ﺑﻬﺎ ﺇﺫﺍ ﺻﺤﺖ ﻓﻲ ﺃﺣﺪ ﺍﻟﺨﺒﺮﻳﻦ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ ﻓﺎﺋﺪﺓ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻭﻗﺪ‬ ‫ﻃﻬﻮﺭﺍ ﺇﻻ ﻣﺎ ﻫﻮ ﻃﺎﻫﺮ«‪ ،‬ﻭﻗﺎﻟﻮﺍ ‬ ‫‬‫ﻗﺎﻟﻮﺍ‪ :‬ﻭ»ﺍﻟﻨﺒﻲ ﮊ ﻻ ﻳﺴﻤﻲ‬ ‫ﻧﻬﻰ ﮊ ﻋﻦ ﺇﺿﺎﻋﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺈﺭﺍﻗﺔ ﺍﻟﻤﺎﺀ ﻣﻦ ﻭﻟﻎ ﺍﻟﻜﻠﺐ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﻧﺠﺴﺎ ﻟﻢ ﻳﺄﻣﺮ ﺑﺘﻀﻴﻴﻊ ﻣﺎ ﺃﻣﺮ ﺑﺤﻔﻈﻪ‪ ،‬ﻭﺃﺻﺒﺢ ﺑﻌﺾ ﻣﻦ ﺍﺣﺘﺞ ﺑﻘﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‬ ‫‬ ‫ﻃﺎﻫﺮﺍ ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺘﻄﻬﺮ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻓﻘﺎﻝ‪» :‬ﻭﺇﻥ‬ ‫‬‫ﻭﻣﺎﻟﻚ ﺃﻥ ﺍﷲ ﺳ ‪‬ﻤﻰ ﺍﻟﺠﻨﺐ‬ ‫ﺟﻨﺒﺎ ﻓﺎﻃﻬﺮﻭﺍ« ﻭﻗﺎﻝ‪ :‬ﺍﻟﻨﺒﻲ ﮊ »ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻨﺠﺲ ﺣ ‪‬ﻴﺎ ﻭﻻ ﻣﻴ ﺘﺎ«‪ ،‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻛﻨﺘﻢ ‬ ‫ﺁﺟﻼ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ ﺃﻣﺮ ﺑﺎﻟﻄﻬﺎﺭﺓ‬‫ﻋﺎﺟﻼ ﺃﻭ ‬ ‫‬‫ﻭﺍﻟﺘﻀﻴﻴﻊ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻤﺎ ﻋﻮﺽ ﻟﻪ‬ ‫ﻃﺎﻫﺮﺍ ﺃﻭ ﻓﻲ ﺫﻟﻚ ﺇﺭﺍﻗﺔ ﺍﻟﻤﺎﺀ ﻭﺇﺗﻼﻓﻪ‪.‬‬ ‫‬‫ﻟﻠﺼﻼﺓ ﻣﻦ ﻛﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪44‬‬ ‫‪ ` #,- ١١‬ق ا‪ $‬و‪ T‬ٴره و‪:/0‬‬ ‫ﻃﺎﻫﺮﺍ ﻷﻧﻪ‬ ‫‬‫ﻣﺮ‪ ،‬ﻭﺑﻌﺾ ﻳﺮﺍﻩ‬ ‫ﺃﻣﺎ ﺍﻟﺨﺰﻕ‪ :‬ﻓﻴﺤﻜﻢ ﺑﻨﺠﺎﺳﺘﻪ ﻭﺃﻧﻪ ﻣﻔﺴﺪ ﻟﻤﺎ ‪‬‬ ‫ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺧﺰﻕ ﺍﻟﻌﺼﺎﻓﻴﺮ‪ ،‬ﻭﺑﻌﺾ ﻳﻌﺘﺒﺮﻩ ﺑﺎﻟﻤﻮﺿﻊ ﻭﻳﺤﻤﻠﻪ ﻋﻠﻰ‬ ‫ﺍﻷﻏﻠﺐ ﻣﻦ ﻃﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ ﻣﺜﻞ ﺍﻟﺒﺎﻃﻦ ﻳﺮﻯ ﻓﻴﻬﺎ ﺍﻷﻏﻠﺐ ﻫﻮ ﺍﻟﻐﺮﺍﺏ ﻓﻌﻠﻰ‬ ‫ﻫﺬﺍ ﻳﺨﺮﺝ ﺍﻟﺤﻜﻢ ﻓﻴﻪ)‪.(١‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻧﻬﻰ ﻋﻦ ﺃﻛﻞ ﻛﻞ ﺫﻱ ﻧﺎﺏ ﻣﻦ‬ ‫ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻜﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﻳﺘﻮﺿﺄ ﻓﻲ ﺟﻠﻮﺩ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻴﻬﺎ ﺇﻻ ﺟﻠﺪ‬ ‫ﺍﻟﻤﻴﺘﺔ ﻛﻠﻬﺎ ﺇﺫﺍ ﺩﺑﻐﺖ‪ ،‬ﻭﺟﻠﻮﺩ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ‬ ‫ﺍﻟﻜﻠﺐ ﻭﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻬﻤﺎ ﻭﻫﻤﺎ ﺣﻴﺎﻥ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﺍﻓﻖ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻓﻲ‬ ‫ﺟﻠﻮﺩ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﺑﺄﺱ ﺑﺠﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻛﻠﻬﺎ ﺑﻌﺪ‪ ...‬ﻣﺎ ﺧﻼ ﺍﻟﺨﻨﺰﻳﺮ‪،‬‬ ‫ﻭﺍﺣﺘﺞ ﺑﻌﻀﻬﻢ ﺑﺨﺒﺮ ﻭﻋﻠﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺃﻳﻤﺎ ﺇﻫﺎﺏ ﺩﺑﻎ ﻓﻘﺪ‬ ‫ﻣﺬﺑﻮﺣﺎ ﻭﻣﻴ ﺘﺎ‪،‬‬ ‫‬‫ﻃﻬﺮ«‪ ،‬ﻭﻣﻨﻌﺖ ﻃﺎﺋﻔﺔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺠﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ ﻭﺑﻌﺪﻩ‬ ‫ﻫﺬﺍ ﻗﻮﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ .‬ﻗﺎﻝ‬ ‫ﺣﺠﺠﺎ‪ ،‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﺍﷲ ﻗﺎﻝ‪" ! ﴿ :‬‬ ‫‬‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻗﺪ ﺍﺣﺘﺠﺖ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ‬ ‫‪] ﴾ #‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣ :‬ﺍﻵﻳﺔ ﻓﺬﻟﻚ ﻋﺎﻡ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﻴﺘﺔ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺨﺺ ﻣﻦ‬ ‫ﺫﻟﻚ ﺇﻻ ﻳﺨﺒﺮ ﺍﻟﻨﺒﻲ ﮊ ﻓﺄﻣﺎ ﺍﻟﺨﻨﺰﻳﺮ‪ :‬ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺑﺈﺑﺎﺣﺔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺠﻠﻮﺩ‬ ‫ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﺑﻌﺪ ﺍﻟﺪﺑﺎﻍ ﻓﺄﺑﺤﻨﺎ ﺫﻟﻚ‪ ،‬ﻭﺑﻘﻴﺖ ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻣﺤﺮﻣﺔ‬ ‫ﺑﺎﻟﺘﺤﺮﻳﻢ ﺍﻟﻌﺎﻡ)‪ ...(٢‬ﻭﺃﻣﺎ ﺟﻠﺪ ﺍﻟﻜﻠﺐ ﻓﻼ ﺃﺟﺪ ﻣﻌﻨﻰ ﻳﺴﺘﺤﻴﻞ ﻓﻲ ﺍﻟﺪﺑﺎﻍ ﻓﻲ‬ ‫ﻣﻌﺎﻧﻲ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ ﺟﺎﺀ ﺍﻟﻘﻮﻝ ﺑﻨﺠﺎﺳﺔ ﺟﻠﺪﻩ ﻓﺈﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ ﺫﻟﻚ‬ ‫ﻧﺠﺴﺎ)‪.(٣‬‬ ‫ﻟﻢ ﻳﺴﺘﺤﻞ ﻋﻨﺪﻱ ﺑﻌﺪ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻰ ﻃﻬﺎﺭﺓ ﺑﻮﺟﻪ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦٩‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٦٩‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٧٠‬‬ ‫‪45‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫‪;^ #,- ١٢‬د ا‪:)'$+‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﺮ ﺑﺸﺎﺓ ﻟﻤﻮﻻﺓ ﻣﻴﻤﻮﻧﺔ ﻓﻘﺎﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﺎ ﻋﻠﻰ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺸﺎﺓ ﻟﻮ ﺃﺧﺬﻭﺍ ﺇﻫﺎﺑﻬﺎ ﻓﺪﺑﻐﻮﻩ ﻭﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ«‪،‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺠﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ ﻭﺑﻌﺪﻩ‪ ،‬ﻓﻨﻬﺖ ﻃﺎﺋﻔﺔ ﻋﻦ‬ ‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ ﻭﺑﻌﺪﻩ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻣﻦ ﺣﺠﺔ ﻣﻦ‬ ‫ﻗﺎﻝ ﺑﻪ ﻭﻗﺎﻝ ﺑﻘﻮﻟﻪ ﺃﺧﺒﺎﺭ ﺭﻭﻳﺖ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﻄﺎﻥ ﻭﻋﺎﺋﺸﺔ‬ ‫ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﻭﺃﺑﺎﺣﺖ ﻃﺎﺋﻔﺔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺠﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ﺑﻌﺪ ﺍﻟﺪﺑﺎﻍ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ‬ ‫ﻭﺫﻟﻚ ﻣﺜﻞ ﺟﻠﻮﺩ ﺍﻷﻧﻌﺎﻡ ﺍﻟﺘﻲ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺑﺎﻍ ﻭﻫﻲ ﺣﻴﺔ‪ ،‬ﻭﻣﻤﻦ ﻗﺎﻝ ﺑﺬﻟﻚ‬ ‫ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺸﻌﺒﻲ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻗﺘﺎﺩﺓ ﻭﻳﺤﻴﻰ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﻫﻞ‬ ‫ﺍﻟﻜﻮﻓﺔ ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻌﻀﻬﻢ ﻓﻲ ﺫﻟﻚ ﺑﺨﺒﺮ »ﺭﺳﻮﻝ ﺍﷲ ﮊ «‬ ‫ﻭﺑﺄﺧﺒﺎﺭ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﺎﺋﺸﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺞ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﺣﺮﻡ ﺍﻟﻤﻴﺘﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ ﻭﺃﺟﻤﻊ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻮﻝ ﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﺃﺑﺎﺡ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﺈﻫﺎﺏ‬ ‫ﺑﻌﺾ ﻣﺎ ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺤﻤﻪ ﻣﺰﻛﻰ ﺇﺫﺍ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﺪﺑﺎﻍ ﻛﺎﻥ ﺫﻟﻚ ﻭﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻩ‬ ‫ﻣﻦ ﺟﻠﻮﺩ ﺍﻷﻧﻌﺎﻡ ﻣﺒﺎﺡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺑﺎﻍ‪ ،‬ﻭﻛﻞ ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻓﻤﺮﺩﻭﺩ ﺇﻟﻰ ﺟﻤﻠﺔ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻴﺘﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ )‪...(١‬‬ ‫ﺷﻌﺮ ﺍﻟﻤﻴﺘﺔ ﻭﺻﻮﻓﻬﺎ ﻭﻭﺑﺮﻫﺎ‪:‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻻﻧﺘﻔﺎﻉ ﺑﺸﻌﻮﺭ ﺍﻟﻤﻴﺘﺔ ﻭﺃﺻﻮﺍﻓﻬﺎ‬ ‫ﻭﺃﻭﺑﺎﺭﻫﺎ‪ ،‬ﻓﺄﺑﺎﺣﺖ ﻃﺎﺋﻔﺔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺬﻟﻚ ﻛﻠﻪ‪ ...،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻐﺴﻞ‪ ،‬ﻗﺎﻝ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪46‬‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺎﺓ ﻭﺍﻟﺒﻌﻴﺮ ﻭﺍﻟﺒﻘﺮﺓ ﺇﺫﺍ ﻗﻄﻊ ﻣﻦ ﺃﻱ‬ ‫ﺫﻟﻚ‪ ...‬ﻭﻫﻮ ﺣﻲ ﺃﻥ ﺍﻟﻤﻘﻄﻮﻉ ﻣﻨﻪ ﻧﺠﺲ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﺻﻮﺍﻓﻬﺎ‬ ‫ﻭﺃﻭﺑﺎﺭﻫﺎ ﻭﺃﺷﻌﺎﺭﻫﺎ ﺟﺎﺋﺰ ﺇﺫﺍ ﺃﺧﺬ ﻣﻨﻬﺎ ﻭﻫﻲ ﺣﻴﺔ‪ ،‬ﻓﻔﻴﻤﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺑﻴﻦ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺼﻮﻑ ﻭﺍﻟﻮﺑﺮ ﺑﻴﺎﻥ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻕ ﺃﺣﻮﺍﻟﻬﺎ‬ ‫ﻭﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺰﻛﺎﺓ ﻫﻮ ﺍﻟﺬﻱ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺰﻛﻰ ﺣﺮﺍﻡ ﻭﺃﻥ‬ ‫ﻣﺎ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﻭﻻ ﺣﻴﺎﺓ ﻓﻴﻪ ﻃﺎﻫﺮ ﺃﺧﺬ ﺫﻟﻚ ﻣﻨﻪ ﻭﻫﻲ ﺃﺣﻴﺎﺀ ﺃﻭ ﺑﻌﺪ‬ ‫ﻣﻮﺗﻬﺎ)‪.(١‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﻴﺖ‪ :‬ﻫﻞ ﻫﻮ ﻧﺠﺲ‬ ‫ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﻃﺎﻫﺮ؟ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻧﺠﺲ ﺣﺘﻰ ﻳﻄﻬﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﻣﺨﺎﻟﻔﻴﻬﻢ‬ ‫ﻫﻮ ﻃﺎﻫﺮ‪ ،‬ﻭﻏﺴﻠﻪ ﻟﻴﺲ ﻳﻈﻬﺮﻩ ﺇﻻ ﻧﺠﺲ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻋﺒﺎﺩﺓ ﻋﻠﻰ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﺭﻭﻱ‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻨﺠﺲ ﺣ ‪‬ﻴﺎ ﻭﻻ ﻣﻴ ﺘﺎ«‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺨﺒﺮ‬ ‫ﺻﺤﻴﺤﺎ ﻓﺤﻠﻮﻝ ﺍﻟﻤﻮﺕ ﻓﻴﻪ ﻻ ﻳﻨﺘﻘﻞ ﺣﻜﻤﻪ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻭﻣﻦ‬ ‫‬ ‫ﻣﺎﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﺃﻭ ﻭﺿﻊ ﺑﻌﺪﻣﺎ ﻣﺎﺕ ﻓﻼ ﻳﻐﺴﻞ ﺑﺎﻟﻤﺎﺀ ﻭﻳﺴﺘﻌﻤﻞ ﻭﻫﻮ ﻃﺎﻫﺮ)‪.(٢‬‬ ‫‪ #,- ١٣‬ق ا‪F‬واب و‪ -‬وأروا‪ a‬وأ‪0‬ا و‪ T‬ٴر> و`  و‬ ‫‪L‬ن ‪ 7 F‬و‪:''$‬‬ ‫ﻋﻦ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﺇﻥ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﻐﻨﻢ‬ ‫ﻭﺃﻣﺜﺎﻟﻬﺎ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺒﺮﺍﺫﻳﻦ ﺃﺭﻭﺍﺛﻬﺎ ﻭﺃﻋﺮﺍﻗﻬﺎ ﻭﻓﻴﻬﺎ ﻻ ﺗﻨﺠﺲ‬ ‫ﻣﺎ ﺃﺻﺎﺏ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺘﻮﺿ ﺌﺎ ﺃﻭ ﻏﻴﺮ ﻣﺘﻮﺿﺊ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻭﻃﺊ‬ ‫ﻋﻠﻰ ﺭﻭﺙ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻓﺼﻠﻰ ﻭﻟﻢ ﻳﺘﻮﺿﺄ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﻤﻞ ﺍﻟﻬﺎﺭﻡ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻣﺲ ﺍﻟﻤﺰﻕ ﺍﻟﺒﻮﻝ ﻓﻬﻮ‬ ‫ﻓﺈﻥ ﻣﺰﻕ ﻭﻟﻢ ﻳﻤﺲ ﺍﻟﺒﻮﻝ ﻣﺰﻗﻪ ﻟﻢ ﻳﻜﻦ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ‪ ٧‬ﺹ ‪.٧٨‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٧٨‬‬ ‫‪47‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻧﺠﺲ‪ ،‬ﻓﺈﻥ ﻭﻃﺊ ﺃﺣﺪ ﻓﻴﻪ ﻓﺈﻥ ﺩﻣﻬﺎ ﻧﺠﺲ‪ ،‬ﻭﻣﺎ ﺧﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﺭﻃﻮﺑﺔ ﻭﺟﺪﻩ‬ ‫ﻧﺠﺴﺎ«‪.‬‬ ‫ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻟﻢ ﺃﺭﻩ ‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﻻ ﻳﻔﺴﺪ ﺷﻲﺀ ﻣﻦ ﻋﺮﻕ ﺍﻟﺪﻭﺍﺏ ﺇﻻ ﻣﺎ ﻣﺴﻪ ﺍﻟﺒﻮﻝ‬ ‫ﻭﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻧﺄﺧﺬ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺨﺮﺍﺳﺎﻧﻴﻴﻦ‪ :‬ﺇﻥ ﺭﻭﺙ ﺍﻟﺒﻘﺮﺓ ﺍﻷﻧﺜﻰ ﺗﻔﺴﺪ‬ ‫ﻣﺠﺘﻤﻌﺎ ﻋﻠﻴﻪ‪.‬‬ ‫‬‫ﺑﺤﺴﺐ ﺃﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺠﺮﻱ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﺒﻮﻝ ﻭﻻ ﺃﻋﻠﻤﻪ‬ ‫ﺑﺄﺳﺎ ﺑﺴﺆﺭ‬ ‫ﻭﺃﻣﺎ ﺍﻷﺑﻮﺍﻝ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺪﻭﺍﺏ ﻓﻬﻮ ﻧﺠﺲ‪ ،‬ﻭﻟﻢ ﻳﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ‬ ‫ﺍﻟﻨﺴﻮﺭ‪ ،‬ﻭﻻ ﺑﺄﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺜﻌﻠﺐ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺍﻷﺭﻧﺐ ﻭﺍﻟﻀﺐ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺜﻌﻠﺐ ﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻟﺤﻤﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﻛﻞ‬ ‫ﻟﺤﻤﻪ ﻟﻢ ﻳﻔﺴﺪ ﺳﺆﺭﻩ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺭﺁﻩ ﺃﻛﻞ ﻧﺠﺎﺳﺘﻪ ﺛﻢ ﻣﺲ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﺄﻛﻞ‬ ‫ﺷﻴ ﺌﺎ ﺃﻭ ﻳﻐﻴﺐ ﻋﻨﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻜﻠﺐ ﻓﺈﻧﻪ ﻧﺠﺲ ﻣﻜﺮﻭﻩ ﻟﺤﻤﻪ‪ ،‬ﻭﺍﻷﺳﺪ ﻭﺍﻟﺬﺋﺐ‬ ‫ﻣﻜﺮﻭﻩ ﻟﺤﻤﻴﻬﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻨﻬﻤﺎ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﺍﻟﻄﻴﺮ ﺍﻟﺬﻱ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻻ ﻳﻔﺴﺪ ﺧﺰﻗﻪ ﺇﻻ ﺃﻥ ﺍﻟﺤﻜﻢ ﺍﻷﻫﻠﻲ ﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﻓﻴﻪ ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻔﺴﺪ ﺧﺰﻗﻪ ﻭﻟﺤﻤﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺮ ﺍﻟﺨﻨﺎﺯﻳﺮ ﻓﺎﷲ ﺃﻋﻠﻢ‪،‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﻜﻠﺐ ﻭﺍﻟﻀﺒﻊ ﻭﺟﻤﻴﻊ ﺍﻟﻘﺸﺎﺕ ﻳﻔﺴﺪ؛ ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻣﺎﺗﺖ ﺍﻟﻀﻔﺪﻉ‬ ‫ﻓﻲ ﺍﻟﻤﺎﺀ ﻟﻢ ﺗﻨﺠﺴﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺎﺀ ﻧﺠﺴﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﻣﻦ ﻋﻨﺪ‬ ‫ﺍﻟﻤﺎﺀ ﻟﻢ ﻳﻔﺴﺪ ﺑﻮﻟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﻣﻦ ﺍﻟﺒﺮﻛﺎﻥ ﻓﺒﻮﻟﻬﺎ ﻣﻔﺴﺪ‪.‬‬ ‫ﻗﺎﻝ ﺫﻟﻚ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ ﺗﻨﺠﺴﻪ‪ ،‬ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻣﺤﺒﻮﺏ ﻧﺄﺧﺬ‪ ،‬ﻭﺍﻟﺨﻨﺎﺯ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻲ ﺍﻟﺪﺑﺲ ﺃﻭ ﻓﻲ ﺍﻟﺴﻤﻦ ﺃﻭ ﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻓﺴﺪ‬ ‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺑﺲ ﺟﺎﻣﺪ ﻓﺈﻧﻪ ﻳﺠﻒ ﻣﺎ ﻣﺲ ﻣﻨﻪ ﻭﻳﻄﺮﺡ ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﺍﻟﺬﺑﺎﺏ ﻻ ﻳﻨﺠﺲ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻌﺮﻩ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻛﻞ ﺩﻡ ﻣﺨﺘﻠﻒ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻭﺍﻟﺤﻴﺔ ﺳﺆﺭﻫﺎ ﻧﺠﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻲ ﻣﺎﺀ ﻏﻴﺮ‬ ‫ﺣﺎﺭ ﻭﻻ ﻳﻜﻮﻥ ﺃﺭﺑﻌﻴﻦ‪ ...‬ﻓﺈﻧﻬﺎ ﺗﻨﺠﺴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺪﺑﻰ ﻓﺈﻧﻪ ﻻ ﻳﻔﺴﺪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪48‬‬ ‫ﺍﻟﻤﺎﺀ ﻭﻻ ﻳﻨﺠﺴﻪ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻪ ﻭﻛﺬﻟﻚ ﻛﻞ ﺩﺍﺑﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺩﻡ ﻓﺈﻧﻬﺎ ﻻ ﺗﻨﺠﺲ‬ ‫ﻣﺎ ﻣﺎﺕ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭ‪...‬ﻻ ﺑﺄﺱ ﺑﺄﻛﻠﻪ ﻭﻻ ﻳﻔﺴﺪ ﺑﻮﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻤﻠﺔ ﻓﺈﻥ ﺩﻣﻬﺎ‬ ‫ﻧﺠﺲ‪ ،‬ﻭﻣﺎ ﺧﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﺭﻃﻮﺑﺔ ﻓﻬﻮ ﻧﺠﺲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻱ ﻻ ﺩﻡ ﻓﻴﻪ ﻓﻼ‬ ‫ﻧﺠﺴﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺪﺟﺎﺝ ﻻ ﻳﻔﺴﺪ ﺳﺆﺭﻩ ﺇﻻ ﺃﻥ ﻳﺮﻯ ﻓﻲ ﻣﻨﻘﺎﺭﻩ ﻧﺠﺎﺳﺔ‪ ،‬ﻭﺑﻌﺮ‬ ‫ﺃﺭﺍﻩ ‬ ‫ﺍﻟﻔﺄﺭ ﻻ ﺃﺣﻔﻆ ﻓﻴﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﺪ ﺣﺪﺛﻨﺎ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻨﺼﺮ‬ ‫ﻗﻮﻣﺎ ﻃﺒﺨﻮﺍ ‪‬‬ ‫ﺃﺭﺯﺍ ﻓﻮﺟﺪﻭﺍ ﻓﻴﻪ ﺑﻌﺮ ﻓﺄﺭ ﻓﺮﻓﻌﻮﺍ ﺫﻟﻚ ﺇﻟﻰ‬‫ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬‬ ‫ﺑﺄﺳﺎ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀ ﻭﺍﻟﻀﺠﺞ ﻭﺍﻟﺤﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﺩﻣﻬﻦ‬ ‫ﻧﺼﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻓﻠﻢ ﻳﺮ ﺑﻪ ‬ ‫ﻣﺠﺘﻠﺒﺎ ﻟﻢ ﻳﻔﺴﺪ‪.‬‬ ‫‬‫ﺃﺻﻠ ‪‬ﻴﺎ ﻓﻬﻮ ﻳﻔﺴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻋﻦ ﺧﺒﺚ ﺍﻟﺴﻨﻮﺭ ﺇﺫﺍ ﺃﺻﻴﺐ ﻓﻲ ﺍﻟﺤﺐ ﻫﻞ ﻳﻔﺴﺪ‪ ،‬ﻭﻫﻞ ﻳﻔﺴﺪ ﺑﻮﻝ ﺃﻭ‬ ‫ﺑﻮﻝ ﺍﻟﻔﺄﺭ؟ ﻭﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻳﻔﺴﺪ ﻣﺎﺱ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﺐ)‪.(١‬‬ ‫ﻭﻋﻦ ﺭﻭﺙ ﺍﻟﺪﻭﺍﺏ ﻭﺑﻌﺮ ﺍﻟﺠﻤﺎﻝ ﻫﻞ ﻓﻴﻪ ﻧﺠﺎﺳﺔ؟ ﻭﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪:‬‬ ‫ﺣﺪﺛﻨﺎ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺯﻳﺎﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻔﺴﺪ«)‪...(٢‬‬ ‫ﻭﻓﻲ ﺳﻨﻮﺭ ﺍﻟﻬﺮ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﻬﺮ ﻟﻴﺲ‬ ‫ﺑﻨﺠﺲ ﺇﻧﻬﺎ ﻣﻦ ﺍﻟﻄﻮﺍﻓﻴﻦ ﻋﻠﻴﻜﻢ ﻭﺍﻟﻄﻮﺍﻓﺎﺕ« ﻭﺑﻪ ﻧﻘﻮﻝ)‪.(٣‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻭﻟﻎ‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ‬ ‫ﺍﻟﻜﻠﺐ ﻓﻲ ﺇﻧﺎﺀ ﺃﺣﺪﻛﻢ ﻓﻠﻴﻐﺴﻠﻪ ﺳﺒﻊ ﻣﺮﺍﺕ«‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﻭﻃﺎﻭﺱ ﻭﻋﻤﺮ ﻭﺍﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥﻭﻫﻮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﻐﺴﻞ ﺛﻼﺙ‬ ‫ﻭﺧﻤﺴﺎ ﻭﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬ ‫‬‫ﺳﺒﻌﺎ‬ ‫ﻣﺮﺍﺕ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﻗﺪ ﺳﻤﻌﺖ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٨٨ ،٨٧‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٨٩‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٩١‬‬ ‫‪49‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻭﻟﻮﻍ ﺍﻟﻜﻠﺐ‪:‬‬ ‫ﻭﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻳﻐﺴﻞ ﻣﻦ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﻛﻤﺎ ﻳﻐﺴﻞ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﺧﺬ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻭﻟﻎ ﻓﻴﻪ‬ ‫ﺍﻟﻜﻠﺐ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺍﻟﻤﺎﺀ ﻃﺎﻫﺮ ﻳﺘﻄﻬﺮ ﺑﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻳﻐﺴﻞ ﺍﻹﻧﺎﺀ ﻛﻤﺎ ﺃﻣﺮ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮﻩ ﺗﻮﺿﺄ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ‪:‬‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ٰ‬‫ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﺒﻴﺪﺓ ﺑﻦ ﺃﺑﻲ ﻟﺒﺎﻧﺔ ﻗﺎﻝ‪ :‬ﻳﺘﻮﺿﺄ ﻭﻳﺘﺤﻤﻢ ﺑﻌﺪﻩ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ‬ ‫ﻭﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻭﺍﺑﻦ ﺳﻠﻴﻤﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‬ ‫ﺳﺒﻌﺎ‬ ‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻭﻟﻎ ﻓﻴﻪ ﺍﻟﻜﻠﺐ ﻧﺠﺲ‪ ،‬ﻳﺮﺍﻕ ﻭﻳﻐﺴﻞ ﺍﻹﻧﺎﺀ ‬ ‫ﺃﻭﻻﻫﻦ ﻭﺃﺧﺮﺍﻫﻦ ﺑﺎﻟﺘﺮﺍﺏ‪.‬‬ ‫ﺍﻟﺮﺟﻴﻊ‪:‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺭﺟﻴﻊ ﺍﻷﻧﻌﺎﻡ ﻓﺤﻜﻢ ﺑﻨﺠﺎﺳﺘﻪ‬ ‫ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺫﻟﻚ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻳﻮﺟﺪ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺭﺟﻴﻊ ﺍﻟﺨﻴﻞ‬ ‫ﻭﺍﻟﺤﻤﻴﺮ ﻭﻣﺎ ﻻ ﻳﺠﺘﺮ ﻓﻼ ﺑﺄﺱ ﺑﺮﺟﻴﻌﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﻭﺍﻟﻤﻐﻴﺮﺓ‪ :‬ﺇﻥ ﺭﺟﻴﻊ‬ ‫ﻧﺠﺴﺎ ﻭﻣﺎ‬ ‫ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﺨﻴﻞ ﻭﺍﻟﺤﻤﻴﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﺃﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻫﻮ ﻭﺃﺷﺒﻪ ﺑﺎﻟﺠﻮﺍﺯ ﻓﻲ ﺣﻜﻢ ﺍﻟﺘﻄﻬﺮ ﻷﻥ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺑﻮﻝ‬ ‫ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻭﻟﻢ ﻳﺨﺘﻠﻔﻮﺍ ﻓﻲ ﺑﻮﻝ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪.‬‬ ‫ﺃﺑﻮﺍﻝ ﺍﻟﺪﻭﺍﺏ‪:‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﺑﻮﺍﻝ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺑﻮﻝ‬ ‫ﺍﻟﺨﻨﺰﻳﺮ ﻭﺑﻮﻝ ﺑﻨﻲ ﺁﺩﻡ ﻧﺠﺲ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻷﺑﻮﺍﻝ ﻛﻠﻬﺎ ﻧﺠﺴﺔ ﺑﺪﻟﻴﻞ ﻗﻮﻟﺔ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ Z Y X W V U ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪،[١٥٧ :‬‬ ‫ﻭﺍﻷﺑﻮﺍﻝ ﻛﻠﻬﺎ ﻣﻤﺎ ﺗﺠﺘﻨﺐ ﻭﺗﺴﺘﻘﺬﺭ ﻭﻫﻲ ﻓﻲ ﺣﻴﺰ ﺍﻟﺨﺒﺎﺋﺚ)‪.(١‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ‪.٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪50‬‬ ‫ﺭﻭﺙ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪:‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻭﺭﻭﺙ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻏﻴﺮ ﻧﺠﺲ‪ ،‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ‬ ‫ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﺠﻦ ﺷﻜﻮﺍ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﻗﻠﺔ ﺍﻟﺰﺍﺩ ﻓﻘﺎﻝ ‪» : ‰‬ﻛﻠﻤﺎ ﻣﺮﺭﺗﻢ ﺑﻌﻈﻢ‬ ‫ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻓﻬﻮ ﻟﻜﻢ ﻟﺤﻢ ﻏﺮﻳﺺ‪ ،‬ﻭﻛﻠﻤﺎ ﻣﺮﺭﺗﻢ ﺑﺮﻭﺙ ﻓﻬﻮ ﻋﻠﻒ‬ ‫ﻟﺪﻭﺍﺑﻜﻢ«‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺑﻨﻲ ﺁﺩﻡ ﻳﻨﺠﺴﻮﻥ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻧﻬﻰ‬ ‫ﻧﺠﺴﺎ ﻟﻢ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺇﻥ ﺑﻨﻲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻥ ﻳﺴﺘﻨﺠﻰ ﺑﺎﻟﺮﻭﺙ ﻭﺍﻟﺮﻣﺔ »ﻓﻠﻮ ﻛﺎﻥ ‬ ‫ﺁﺩﻡ ﻳﻨﺠﺴﻮﻧﻪ ﻋﻠﻴﻨﺎ ﻭﻳﻨﻬﻰ ﻫﻮ ﮊ ﻋﻦ ﺗﻨﺠﻴﺴﻪ ﻋﻠﻴﻬﻢ«)‪.(١‬‬ ‫‪ #,- ١٤‬ا‪ e$Q‬وا‪ P2‬ا‪K‬رج ‪ M‬ا‪:)'$+‬‬ ‫ﺳﺌﻞ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ﻋﻦ ﺑﻴﺾ ﺍﻟﺪﺟﺎﺝ ﻭﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ ﺇﺫﺍ ﻃﺒﺦ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻐﺴﻞ ﻭﺃﻛﻞ ﻟﺤﻤﻪ؟ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺒﻴﺾ ﺇﺫﺍ ﻟﻢ ﻳﻨﺸﻖ ﻓﻲ ﺍﻟﻘﺪﺭ‬ ‫ﻭﻟﻢ ﻳﺪﺧﻞ ﺍﻟﻤﺎﺀ ﻓﻴﻪ ﻓﻼ ﺑﺄﺱ ﺇﺫﺍ ﻟﻢ ﻳﺪﺧﻞ ﻓﺎﻩ ﻓﻴﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺎﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﻄﺒﺦ‬ ‫ﺑﻪ ﻧﺠﺲ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﺍﻟﺪﺟﺎﺟﺔ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﺑﻴﺾ ﺳﺎﻟﻢ ﻓﻼ ﻳﺠﻮﺯ‬ ‫ﺟﺎﻣﺪﺍ ﻏﺴﻞ ﻭﺃﻛﻞ ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺟﺎﻣﺪ‬ ‫‬‫ﺃﻛﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺾ‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪ ،‬ﻭﻋﻨﻪ ﻓﻴﻤﺎ ﺃﺣﺴﺐ ﻋﻦ ﺍﻟﺪﺟﺎﺟﺔ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﺑﻴﺾ‬ ‫ﺟﺎﻣﺪﺍ ﺃﻛﻞ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ ﻭﺟﺪ ﻓﻲ ﺑﻄﻨﻬﺎ ﺑﻴﺾ‬ ‫‬‫ﻫﻞ ﻳﺆﻛﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﺧﺎﺭﺟﺎ‬ ‫‬‫ﺩﻣﺎ ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺑﺎﻟﻎ؟ ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﻣﺎ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ‪ ...‬ﻭﻛﺬﻟﻚ ﻗﻴﻞ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻟﻄﻴﺮ ﻭﻓﻲ ﺑﻴﻀﻪ ﺃﻧﻪ ﻣﺎ ﺃﻓﺴﺪﻩ ﺧﺰﻗﻪ‬ ‫ﻃﺎﻫﺮﺍ ﻓﺜﺒﺖ‬ ‫‬‫ﻃﺎﻫﺮﺍ ﻛﺎﻥ ﺑﻴﻀﻪ‬ ‫‬‫ﻧﺠﺴﺎ ﺑﻤﻌﻨﻰ ﺧﺰﻗﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺧﺰﻗﻪ‬ ‫ﻛﺎﻥ ﺑﻴﻀﻪ ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺒﻴﺾ ﺑﻤﻌﻨﻰ ﺍﻟﺨﺰﻕ‪ ...‬ﻭﻛﺬﻟﻚ ﻳﺨﺘﻠﻒ ﻓﻲ ﺑﻴﺾ ﺍﻟﻄﻴﺮ؛ ﻓﻘﻮﻝ‪:‬‬ ‫ﻧﺠﺲ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻃﺎﻫﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٩٢‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٩٥‬‬ ‫‪51‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻭﺃﺣﺴﺐ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺩﺍﺑﺔ ﺃﻛﻠﺖ ﺣﺒ‪‬ﺎ‬ ‫ﻛﺜﻴﺮﺍ ﺛﻢ ﻣﺎﺗﺖ‪ ،‬ﺷﺎﺓ ﻛﺎﻧﺖ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺄﺧﺮﺝ ﺫﻟﻚ ﺍﻟﺤﺐ ﻣﻦ ﺑﻄﻨﻬﺎ ﻫﻞ ﻟﻬﻢ ﺃﻥ‬ ‫‬ ‫ﻳﻐﺴﻠﻮﻩ ﻭﻳﺄﻛﻠﻮﻥ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﻐﺴﻞ ﺛﻢ ﻳﺮﻭﺡ ﺣﺘﻰ ﻳﻴﺒﺲ ﺛﻢ ﻳﺠﻌﻞ ﻓﻲ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻟﺒﺚ ﻓﻲ ﺑﻄﻨﻬﺎ ﻣﻴﺘﺔ ﺛﻢ ﻳﺆﻛﻞ)‪.(١‬‬ ‫‪U ١٥‬ء اﻵد‪ U‬وا‪:#fQ‬‬ ‫ﻃﻌﺎﻣﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﻄﻬﺎﺭﺓ‬ ‫‬‫ﻭﻗﻲﺀ ﺍﻵﺩﻣﻲ ﻧﺠﺲ ﻭﺑﻮﻟﻪ ﻭﺇﻥ ﻟﻢ ﻳﺄﻛﻞ‬ ‫ﺍﻟﺒﻮﻝ ﺇﺫﺍ ﺯﺍﻟﺖ ﺭﺍﺋﺤﺘﻪ ﻭﺑﻌﻀﻬﺎ ﺑﻄﻬﺎﺭﺓ ﺑﻮﻝ ﺍﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺒﻮﻟﻪ ﺑﺼﻔﺘﻪ ﻭﻻ‬ ‫ﻳﺴﺘﻘﺮ ﻓﻲ ﻣﻌﺪﺗﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﻗﻲﺀ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻧﺠﺲ ﻟﻌﻤﻮﻡ ﺍﻷﻣﺮ ﺑﻐﺴﻞ‬ ‫ﺍﻟﺜﻮﺏ ﻣﻦ ﺍﻟﻘﻲﺀ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻭﻟﻘﻮﻟﻪ ﮊ ﻓﻲ ﺍﻟﺮﺍﺟﻊ‪» :‬ﺇﻧﻪ ﻛﺎﻟﻜﻠﺐ ﻳﻌﻮﺩ ﻳﺮﺟﻊ‬ ‫ﻓﻲ ﻗﻴﺌﻪ«‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺃﻧﺴﺐ ﺑﺎﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻷﻧﻪ ﻣﺴﺘﺨﺒﺚ ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻘﻠﺐ ﺣﺪﺙ«‬ ‫ﺃﻳﻀﺎ ﻃﺎﻫﺮ‬ ‫ﺃﻱ‪ :‬ﺍﻟﻘﻲﺀ‪ ،‬ﻭﻗﻴﻞ ﺑﻄﻬﺎﺭﺗﻪ‪ ،‬ﻭﻗﺪ ﺯﻋﻢ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﺃﻥ ﻗﻲﺀ ﺍﻵﺩﻣﻲ ‬ ‫ﻭﻟﻴﺲ ﺑﺸﻲﺀ ﻟﻤﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﻗﺎﺀ ﺃﻭ ﻗﻠﺲ ﻓﻠﻴﺘﻮﺿﺄ«‪ ،‬ﻭﻗﻮﻟﻪ ﻟﻌﻤﺎﺭ‪:‬‬ ‫»ﺇﻧﻤﺎ ﺗﻐﺴﻞ ﻣﻦ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻭﺍﻟﻤﻨﻲ ﻭﺍﻟﺪﻡ ﻭﺍﻟﻘﻲﺀ«‪ ،‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪...‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻲﺀ ﻣﺎ ﻳﺠﺘﺮ ﻃﺎﻫﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻲﺀ ﻣﺎ ﻃﻬﺮ ﺭﻭﺛﻪ ﻃﺎﻫﺮ)‪.(٢‬‬ ‫‪ #,- ١٦‬اﻻ!'ع ‪:6 70‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﺒﻬﺎﺋﻢ ﺷﻴ ﺌﺎ ﻭﻫﻮ ﻧﺠﺲ‪ ،‬ﻭﻗﻴﻞ ﺑﺈﺟﺎﺯﺗﻪ‪.‬‬ ‫ﻭﻋﻦ ﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﻧﺒﺘﺖ ﻓﻲ ﻋﺬﺭﺓ ﺧﺎﻟﺼﺔ ﻫﻞ ﺗﺆﻛﻞ ﺛﻤﺮﺗﻬﺎ؟ ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻻ ﺗﺼﻞ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺇﻧﻤﺎ ﺗﻌﻴﺶ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻘﺪ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺗﺆﻛﻞ ﺛﻤﺮﺗﻬﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﻏﻴﺮﻩ‪ :‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻓﻲ ﺫﻭﺍﺕ ﺍﻟﺜﻤﺮ ﻭﺃﻣﺎ ﺍﻟﺒﻘﻮﻝ ﻓﻬﻮ ﺃﺷﺪ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٠١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪52‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻌﺠﻴﻦ ﺇﺫﺍ ﻋﺠﻦ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ‬ ‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻄﻌﻤﻪ ﺍﻟﺪﺟﺎﺝ‪ ،‬ﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻣﺠﺎﻫﺪ ﻭﻋﻄﺎﺀ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‪ :‬ﻳﻄﻌﻢ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪:‬‬ ‫ﻻ ﻳﻄﻌﻢ ﺷﻴ ﺌﺎ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻳﻄﻌﻤﻪ‬ ‫ﻧﺠﺴﺎ ﻟﻢ ﻳﻄﻌﻢ‬ ‫ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻋﺠﻦ ﺑﻪ ﺍﻟﻌﺠﻴﻦ ‬ ‫ﻭﻟﻢ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻻ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻟﻠﺜﺎﺑﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ‬ ‫ﺷﺤﻮﻡ ﺍﻟﻤﻴﺘﺔ ﻳﺪﻫﻦ ﺑﻬﺎ ﺍﻟﺴﻔﻦ ﻭﺍﻟﺠﻠﻮﺩ ﻭﻳﻨﺘﻔﻊ ﺑﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻫﻲ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻳﺠﻮﺯ ﺇﻃﻌﺎﻡ ﺫﻟﻚ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﺣﺠﺮ‬ ‫ﺣﺮﺍﻡ‪ ...‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﻗﻴﻞ ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺛﺎﺑﺖ ﺗﻌﺒﺪ ﺑﺘﺮﻙ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻤﻄﻌﻢ ﻟﻬﻢ ﻣﻌﻴ ﻨﺎ ﻋﻠﻰ ﻣﺄﺛﻢ‬ ‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻨﺪﻱ ﺇﻻ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ ﻓﻌﺎﺭﺿﺘﻬﺎ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻧﺠﺴﺎ ﻓﻼ ﻳﻠﺤﻖ ﻣﻌﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ)‪ .(١‬ﻭﻋﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫‬‫ﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ‬ ‫ﻣﺤﺒﻮﺏ ‪ : 5‬ﻋﻤﻦ ﻳﺰﻳﻞ ﺑﺴﺘﺎﻧﻪ ﻣﻦ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻜﺮﻡ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﺠﺎﺭ‬ ‫ﺑﺄﺭﻭﺍﺙ ﺑﻨﻲ ﺁﺩﻡ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻧﺠﺎﺱ ﺑﺰﻋﻢ ﺃﻥ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻷﺭﺿﻪ‬ ‫ﺃﻳﺼﻠﺢ ﺫﻟﻚ ﺃﻡ ﻻ؟ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ ﻭﻛﻼ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻻ‬ ‫ﺑﺄﺱ ﺑﺄﺛﻤﺎﺭﻫﺎ ﻭﻛﻼ ﺫﻟﻚ ﻋﻨﺪﻧﺎ ﺳﻮﺍﺀ ﺯﺑﻠﻬﺎ ﻋﻨﺪ ﺑﺬﺭﻫﺎ ﺃﻭ ﺑﻌﺪ ﻧﺒﺎﺗﻬﺎ‪ ،‬ﻭﻳﻜﺮﻩ‬ ‫ﺑﻴﻊ ﻋﺬﺭﺓ ﺑﻨﻲ ﺁﺩﻡ‪.‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻀﻴﺎﺀ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻭﻋﻴﺔ ﻓﻨﺠﺴﺖ ﻭﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺄﻛﻮﻻﺕ‬ ‫ﻻ ﻳﺪﺭﻱ ﺃﻳﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻃﻌﺎﻡ ﻣﻤﺎ ﻳﻤﻜﻦ ﻏﺴﻠﻪ ﻏﺴﻞ ﻭﺃﻛﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ‬ ‫ﻣﺎﺋﻌﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﺗﺤﺮﻯ ﺍﻟﻨﺠﺲ‬ ‫ﻻ ﻳﻤﻜﻦ ﻏﺴﻠﻪ ﻣﺜﻞ ﺍﻟﺨﻞ ﻭﻏﻴﺮﻩ ﻣﻤﺎ ﻳﻜﻮﻥ ‬ ‫ﻭﺗﺮﻛﻪ ﻭﺃﻛﻞ ﺍﻟﺒﺎﻗﻲ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺗﻨﺰﻩ ﻋﻦ ﺍﻟﺠﻤﻴﻊ ﻛﺎﻥ ﺃﺣﻮﻁ ﻟﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺤﻜﻢ‬ ‫ﺻﺤﻴﺤﺎ ﻣﻌﻪ ﺃﻥ ﺃﺣﺪﻫﻤﺎ ﻧﺠﺲ ﺃﻥ ﻻ ﻣﺤﺎﻟﺔ‬ ‫‬‫ﻓﺤﺘﻰ ﻳﻌﻠﻢ ﺍﻟﻨﺠﺲ ﻣﻨﻬﺎ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻭﻻ ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺘﺤﺮﻯ ﺍﻟﻄﺎﻫﺮ ﻓﻴﺄﻛﻠﻪ‪ ،‬ﻭﻻ ﺍﻟﻨﺠﺲ ﻓﻴﺘﺮﻛﻪ ﻭﻻ ﻳﻘﺪﺭ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٥٣‬‬ ‫‪53‬‬‫‪ ٣‬ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻃﻬﺮﻩ ﻓﻴﻐﺴﻠﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺭﻉ ﺗﺮﻙ ﺍﻟﺠﻤﻴﻊ ﺃﻭﻟﻰ ﺑﻪ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺸﺒﻬﺔ‬ ‫ﻓﻲ ﺍﻟﺤﺮﺍﻡ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺠﺰ ﺑﻪﻟﻤﺎ ﺃﺭﺟﻮﺍﻟﺴﻼﻣﺔ)‪.(١‬‬ ‫‪ )T ! ١٧‬ا>‪:‬‬ ‫ﻧﺠﺴﺎ ﺇﻥ ﻇﻬﺮ ﺃﺛﺮﻩ ﻓﻴﻪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪» :‬ﻳﺤﻜﻢ ﺑﻨﺠﺎﺳﺔ ﻃﺎﻫﺮ ﻻﻗﻰ‬ ‫ﻛﺄﻥ ﻳﻜﻮﻧﺎ ﻣﺒﻠﻮﻟﻴﻦ« ﺃﻱ‪ :‬ﻇﻬﻮﺭ ﻣﻌﺎﻳ ﻨﺎ ﺑﺎﻟﻌﻴﻦ ﻛﺒﻠﻞ ﻧﺠﺲ ﻟﻪ ﻟﻮﻥ‪ ،‬ﻭﻛﺸﻲﺀ‬ ‫ﻣﺤﻜﻮﻣﺎ ﺑﻪ‬ ‫‬‫ﻧﺠﺲ ﻳﺎﺑﺲ ﻟﻪ ﻟﻮﻥ ﻛﺘﻴﻠﺔ ﺗﻨﺠﺴﺖ ﺍﺗﺼﻠﺖ ﺑﻄﺎﻫﺮ ﻭﺑﻘﻲ ﺃﺛﺮﻫﺎ ﺃﻭ‬ ‫ﻟﻘﻮﺓ ﻣﻮﺟﺒﺔ ﻛﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻟﻮﻥ ﻳﺨﺎﻟﻒ ﻟﻮﻥ ﺍﻟﺒﻠﻞ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﺃﻭ ﻻﻗﻰ ﺍﻟﻄﺎﻫﺮ‬ ‫ﺍﻟﻤﺒﻠﻮﻝ‪ ،‬ﻭﻫﻮ ﻳﺎﺑﺲ ﻭﺃﺫﻋﻦ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺃﻧﻪ ﻗﺪ ﺍﺭﺗﺪ ﺍﻟﺒﻠﻞ ﻣﻦ ﺍﻟﻨﺠﺲ ﺍﻟﺬﻱ‬ ‫ﺣﺒﺬ ﺍﻟﺒﻠﻞ ﻣﻦ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻄﺎﻫﺮ ﻣﺒﻠﻮﻟﻴﻦ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٥٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٥٤‬‬ ‫‪54‬‬ ‫‪٤‬‬ ‫‪ $‬ا‪T 7‬ت‬ ‫ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺃﻗﺴﺎﻣﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ .‬ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺃﻧﻮﺍﻋﻬﺎ‪،‬‬ ‫ﻭﺑﻴﺎﻥ ﺍﻟﻤﻴﺎﻩ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻮﻗﺖ ﻟﺒﻴﺎﻥ ﻛﻴﻔﻴﺔ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻣﺎ ﺃﺻﺎﺑﺘﻪ‬ ‫ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻳﻜﻮﻥ ﺍﻟﺘﻄﻬﻴﺮ‪.‬‬ ‫‪:/ ١‬‬ ‫ﻭﻫﻮ ﻟﻐﺔ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺃﻭ ﺣﻜﻤﻬﺎ‪.‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﻧﻔﺴﻪ‪ .‬ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻗﺎﻝ‬ ‫‬ ‫ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﺯﺍﻟﺔ ﻧﺠﺎﺳﺔ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺇﻧﻔﺎﺫ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺍﻟﻨﺠﺎﺳﺔ ﺗﺠﺮﻱ ﻣﺠﺮﻯ ﺍﻟﺪﻳﻮﻥ ﻓﻲ ﺇﺯﺍﻟﺘﻬﺎ‪.‬‬ ‫‬ ‫‪ #' #0‬ا'‪:$‬‬ ‫‪٢‬‬ ‫ﻭﻳﺼﺒﺢ ﺍﺳﻢ ﺍﻟﺘﻄﻬﻴﺮ ﻣﻨﻬﺎ ﺑﺰﻭﺍﻝ ﻋﻴﻨﻬﺎ ﺑﻤﺎﺀ ﺃﻭ ﺑﻤﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻳﺮﺗﻔﻊ‬ ‫ﺣﻜﻤﻬﺎ ﺑﻤﺎ ﺫﻛﺮﻧﺎ ﻟﻐﻴﺮ ﻧﻴﺔ ﻭﻗﺼﺪ ﻣﻤﻦ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ‬ ‫ﺷﺒﻬﻨﺎﻩ ﺑﻬﺎ ﻟﻮ ﺃﺩﻯ ﻏﻴﺮ ﻣﺎ ﻟﺰﻣﻪ ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺑﺄﻣﺮﻩ ﺃﻭ ﻏﻴﺮ ﺃﻣﺮﻩ ﺳﻘﻂ ﻓﺮﺽ‬ ‫ﺍﻷﺩﺍﺀ ﻋﻦ ﻣﺘﻀﻤﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺇﺫﺍ ﺃﺯﺍﻟﻬﺎ ﻣﻦ ﻟﺰﻣﺘﻪ ﻓﻲ‬ ‫ﻧﻔﺴﻪ ﺃﻭ ﻓﻲ ﺛﻮﺑﻪ ﻓﺘﻮﻟﻰ ﺇﺯﺍﻟﺔ ﺫﻟﻚ ﻋﻨﻪ‪ ،‬ﻏﻴﺮﻩ ﺑﺄﻣﺮﻩ ﺃﻭ ﻏﻴﺮ ﺃﻣﺮﻩ ﺃﻥ ﺫﻟﻚ ﻳﻜﻮﻥ‬ ‫‬ ‫ﻣﺰﻳﻼ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻨﻪ‪.‬‬ ‫‪55‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺍﻟﺘﻄﻬﻴﺮ ﺍﻟﻤﺎﺋﻊ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻳﺰﺍﻝ ﺍﻟﻨﺠﺲ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺇﺟﻤﺎ ﻋﺎ ﻭﺧﻼﻓﺎ ﺑﻐﻴﺮﻩ‪،‬‬ ‫ﻭﺍﻷﺻﺢ ﺯﻭﺍﻟﻪ ﺑﻜﻞ ﻣﺎﺋﻊ ﻃﺎﻫﺮ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻤﺎﺀﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ‬ ‫ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﻏﻴﺮﻩ‪ :‬ﺃﻱ‪ :‬ﺑﻐﻴﺮ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﻤﺎﺋﻌﺎﺕ ﻭﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻘﻴﺪﻛﻤﺎﺀ ﺍﻟﻮﺭﺩ ‬ ‫ﻭﺍﺷﺘﺮﻁ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻹﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ‪» ،‬ﻭﺍﻷﺻﺢ ﺯﻭﺍﻟﻪ ﺑﻜﻞ‬ ‫ﻗﻴﺪﺍ ﺑﻤﺎﺀ‬ ‫ﻣﺎﺋﻊ ﻃﺎﻫﺮ ﻣﻌﻨﻰ ﺍﻟﻤﺎﺀ«‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﻣﻌﻨﻰ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻹﺯﺍﻟﺔ ﻓﻴﻜﻮﻥ ‬ ‫ﺍﻟﺒﻘﻮﻝ ﻭﺍﻟﺨﻞ ﻭﺍﻟﻠﺒﻦ ﻭﻧﺤﻮﻫﻤﺎ ﻛﺎﻟﺮﻳﻖ‪ ،‬ﻭﺍﺣﺘﺮﺍﺯ ﻋﻦ ﻧﺤﻮ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺴﻤﻦ ﻣﻤﺎ‬ ‫ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﻠﺰﻭﺟﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﺑﻜﻞ ﻣﺎﺋﻊ ﻃﺎﻫﺮ ﻫﻮ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻤﺎﺀ ﺣﺘﻰ‬ ‫ﻳﺸﻤﻞ ﻧﺤﻮ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺴﻤﻦ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻧﺤﻮﻫﻤﺎ ﻣﺰﻳﻞ ﻟﻠﻨﺠﺲ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻗﻴﺪﺍ ﺇﺫ ﻻ ﻳﺒﻘﻰ ﻣﺎ ﻳﺤﺘﺮﺯ ﻋﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﺮﻳﻖ ﻟﻄﻬﺮ ﺍﻟﻔﻢ ﻣﻦ‬ ‫ﺗﺼﺮﻳﺤﺎ ﺑﺎﻟﻮﺍﻗﻊ ﻻ ‬ ‫‬ ‫ﻗﻲﺀ ﻭﻏﻴﺮ ﺍﻟﻘﻲﺀ ﻭﻏﻴﺮ ﺍﻟﻔﻢ ﻭﻟﻮ ﻭﺟﺪ ﺍﻟﻤﺎﺀ‪.‬‬ ‫ﻃﻬﺎﺭﺓ ﺍﻟﻔﻢ‪:‬‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺇﻥ ﻟﻢ ﻳﺮ ﺍﻷﺛﺮ‪،‬‬ ‫‬‫ﻭﻳﻄﻬﺮ ﻓﻮﻩ ﺑﺎﻟﺒﺰﻕ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻄﻬﺮ ﺑﺎﻟﺮﻳﻖ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻃﻬﺎﺭﺓ ﺑﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺎ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻐﺴﻞ ﺣﻠﻘﻪ ﺑﺒﻠﻊ ﺍﻟﺮﻳﻖ ‬ ‫ﻭﺟﺪﻩ ﺑﻠﻌﻪ ﺛﻼﺛﺎ‪ ،‬ﻭﺇﻥ ﻧﺨﻢ ﻗﺒﻞ ﺑﻠﻊ ﺍﻟﺮﻳﻖ ﺃﻭ ﺍﻟﻤﺎﺀ ﻭﺑﻌﺪ ﺗﻄﻬﻴﺮ ﻓﻤﻪ ﻧﺠﺲ‬ ‫ﻣﺎ ﺧﺮﺝ ‬ ‫ﺃﻭﻻ ﻣﻦ ﺍﻟﻨﺨﺎﻣﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻗﻮﻻﻥ‪ ،‬ﻭﻻ ﻳﺄﺳﻦ ﺑﺎﻟﺜﺎﻟﺜﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺛﺮ‬ ‫ﺍﻟﻘﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻠﻊ ﺍﻟﻤﺎﺀ ﻣﻦ ﺃﻧﻔﻪ ﻛﻤﺎ ﻳﺒﻠﻊ ﻣﻦ ﻓﻤﻪ‪ ،‬ﻭﻛﺨﻞ ﻭﻣﺎﺀ ﻭﺭﺩ ﻭﻗﻄﺮﺍﻥ‬ ‫ﺭﻗﻴﻖ ﻭﻟﺒﻦ ﻭﺯﻳﺖ ﻭﺳﺎﺋﺮ ﺍﻷﺩﻫﺎﻥ ﻭﻋﺮﻕ ﺇﻻ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺗﻨﺠﻴﺲ ﻧﺤﻮ ﺍﻟﻠﺒﻦ‬ ‫ﺍﺣﺘﺮﺍﻣﺎ ﻟﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺃﻧﻘﻰ ﻓﻔﻲ ﺍﻟﻤﺎﺋﻊ‬ ‫‬‫ﻭﺍﻟﺰﻳﺖ‪ ،‬ﻭﻣﻨﻌﻬﻤﺎ ﻭﻧﺤﻮﻫﻤﺎ ﻭﺑﻌﻀﻬﻢ‬ ‫ﻏﻴﺮ ﺍﻟﻤﺎﺀ ﺍﻟﺘﻄﻬﻴﺮ ﻭﻋﺪﻣﻪ‪ ،‬ﻓﺒﺎﻟﺘﻄﻬﻴﺮ ﻳﻘﻮﻝ ﺑﻌﻀﻨﺎ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺃﺣﺪ‬ ‫ﻗﻮﻟﻴﻬﻤﺎ‪ ،‬ﻭﺑﻌﺪﻣﻪ ﻳﻘﻮﻝ ﺑﻌﻀﻨﺎ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻗﻮﻟﻬﻤﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻠﻤﺎﺋﻊ ﺧﺮﻗﺔ ﻓﺎﻟﻘﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺍﻟﺘﻄﻬﻴﺮ ﺇﻥ ﻭﻗﻊ ﺍﻟﻐﺴﻞ ﺑﻪ‪ ،‬ﻟﻜﻦ ﻳﺤﺮﻡ ﺍﻟﻘﺼﺪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪56‬‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺼﺢ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻐﻴﺮ ﺍﻟﻤﺎﺀ ﺇﻻ ﺇﻥ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﺃﻭ ﻭﺟﺪ ﻣﺎ ﻳﺤﺘﺎﺝ‬ ‫ﺇﻟﻴﻪ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪.(١)...‬‬ ‫‪i ٣‬رة ا‪Q‬دة‪:‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺘﻲ ﻫﻲ ﺇﻧﻔﺎﺫ ﻋﺒﺎﺩﺓ ﺍﻟﻤﺤﺪﺙ ﺑﺎﻟﻨﻮﻡ ﺃﻭ ﺑﺨﺮﻭﺝ ﺭﻳﺢ ﻓﺈﺳﻘﺎﻁ‬ ‫ﻓﺮﺽ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻔﻌﻠﻪ ﻭﺍﻟﻘﺼﺪ ﻟﺬﻟﻚ ﻣﻨﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ o n m l k j i h‬ﺍﻟﺒﻴﻨﺔ‪ ،[٥ :‬ﻓﺄﻣﺮ ﺟﻞ ﺛﻨﺎﺅﻩ ﻣﻦ ﺗﻌﺒﺪ‬ ‫ﺑﻌﺒﺎﺩﺓ ﻳﺘﻌﻠﻖ ﻓﻌﻠﻬﺎ ﺑﺬﻣﺘﻪ ﺃﻥ ﻳﻘﺼﺪ ﺇﻟﻴﻬﺎ ﻭﻳﻨﻮﻱ ﻓﻌﻠﻬﺎ ﻷﻥ ﺍﻹﺧﻼﺹ ﻻ ﻳﻜﻮﻥ‬ ‫ﺇﻻ ﺑﺎﻟﻘﻠﺐ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺘﻲ ﻃﺮﻳﻘﻬﺎ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﻻ ﻳﺴﻘﻂ ﻓﺮﺽ ﺃﺩﺍﺋﻬﺎ‬ ‫ﺇﻻ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻤﻘﺎﺻﺪ)‪.(٢‬‬ ‫‪ ٤‬أ!اع ا‪+‬ات‪:‬‬ ‫ﻭﻓﻲ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻧﺠﺪ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻳﻘﺴﻤﻮﻥ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺇﻟﻰ‬ ‫ﺃﻧﻮﺍﻉ ﺃﻫﻤﻬﺎ‪ :‬ﺍﻟﻐﺴﻞ ﺑﺎﻟﻤﺎﺀ ﻭﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﻭﺍﻟﻨﺎﺭ ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ‪:‬‬ ‫ ﺍﻟﺘﻄﻬﻴﺮ ﺑﺎﻟﻤﺎﺀ‪:‬‬ ‫ﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ ﻗﺎﻝ‪ :‬ﺳﺎﺋﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻛﺎﻟﺒﻮﻝ ﻭﺳﺆﺭ ﺍﻟﺴﺒﺎﻉ ﻭﻏﻴﺮﻫﻤﺎ‪،‬‬ ‫ﻻ ﻋﻴﻦ ﻟﻪ ﻗﺎﺋﻤﺔ ﻓﺈﻧﻬﺎ ﺗﻄﻬﺮ ﺑﺜﻼﺙ ﻏﺴﻼﺕ ﻟﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﺃﺣﺪﻛﻢ ﻣﻦ ﻧﻮﻣﻪ ﻓﻼ ﻳﻐﻤﺲ ﻳﺪﻩ ﻓﻲ ﺍﻹﻧﺎﺀ‬ ‫ﺣﺘﻰ ﻳﻐﺴﻠﻬﺎ ﺛﻼ ﺛﺎ ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﺑﺎﺗﺖ ﻳﺪﻩ«‪ ،‬ﺍﺣﺘﻴﺎﻃ ﺎ ﻣﻦ ﻛﻞ ﻧﺠﺎﺳﺔ‬ ‫ﺃﺻﺎﺑﺘﻬﺎ ﻓﻲ ﺣﺎﻟﺔ ﻧﻮﻣﻪ ﻧﺤﻮ ﻛﻠﺐ ﻟﺤﺴﻬﺎ ﺃﻭ ﺑﺎﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻭﻗﻌﺖ ﻋﻠﻰ ﻧﺠﺎﺳﺔ‬ ‫ﺃﻭ ﻓﻲ ﻧﻮﻣﻪ ﻋﻤﺎ ﻳﺘﻮﻫﻢ ﺇﺻﺎﺑﺘﻬﺎ ﻓﻲ ﺣﺎﻝ ﻧﻮﻣﻪ‪ .‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﻭﻯ ﺍﻟﺨﺒﺮ ﻋﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٦٢‬ ‪.٤٦٣‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﺡ ﺝ ‪ ٧‬ﺹ ‪.١١١‬‬ ‫‪57‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺳﺒﻌﺎ«‪ ،‬ﻭﺭﻭﻯ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻃﻬﻮﺭ ﺃﻧﺎﺀ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﻓﻴﻪ ﺃﻥ ﻳﻐﺴﻠﻪ ‬ ‫ﺟﻤﻴﻌﺎ ﺛﻢ ﻓﺘﻮﺍﻩ ﻓﻲ ﻭﻟﻮﻍ ﺍﻟﻜﻠﺐ ﺛﻼﺙ ﻏﺴﻼﺕ ﺛﻢ ﻻ ﻳﺨﺘﻠﻒ ﻋﻨﺪ‬ ‫‬‫ﺍﻟﺨﺒﺮﻳﻦ‬ ‫ﻣﻦ ﺧﺎﻟﻔﻨﺎ ﺃﻥ ﺳﺆﺭ ﺍﻟﻜﻠﺐ ﻭﺑﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻟﻤﺎﻧﻌﺎﺕ ﻓﻲ‬ ‫ﺍﻟﻬﺮ ﺣﻜﻤﻬﺎ ﻭﺍﺣﺪ ﻓﻲ ﺑﺎﺏ ﺍﻟﺘﻄﻬﺮ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻬﻢ ﻟﻨﺎ ﻓﻲ ﺑﺎﺏ ﺗﻄﻬﻴﺮ ﺍﻟﺒﺌﺮ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﻟﻨﺎ ﺇﺫﺍ ﻟﻢ ﻳﺨﺘﻠﻒ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻗﻮﻝ ﻣﻦ ﺧﺎﻟﻔﻨﺎ)‪.(١‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻏﺴﻞ ﺍﻟﺪﻡ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻧﺠﺎﺱ ﻋﻨﺪﻧﺎ ﻭﺍﺟﺐ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ‬ ‫ﻭﻻ ﻳﺠﺪ ﻓﻴﻪ ‪‬‬ ‫ﺣﺪﺍ‪ ،‬ﻟﻤﺎ ﺭﻭﺕ ﺃﺳﻤﺎﺀ ﺑﻨﺖ ﺃﺑﻲ ﺑﻜﺮ ﺃﻧﻬﺎ ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺩﻡ ﺍﻟﺤﻴﺾ ﻗﺪ ﻳﺼﻴﺐ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﻘﺎﻝ ‪» : ‰‬ﺃﻗﺮﺻﻴﻪ‬ ‫ﻭﺻﺒﻲ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ«‪ ،‬ﻓﺪﻡ ﺍﻟﺤﻴﺾ ﻳﺼﻴﺐ ﻣﻨﻪ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺨﺒﺮ‬ ‫ﺻﺤﻴﺢ ﻣﻊ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﻟﻨﺎ ﻓﻲ ﻧﻘﻠﻬﻢ‪ .‬ﻭﻣﻦ ﺧﻄﺌﻬﻢ ﻓﻴﻤﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺗﺤﺪﻳﺪﻫﻢ ﺍﻟﻨﺠﺎﺳﺔ ﻗﺪﺭ ﺍﻟﺪﺭﻫﻢ ﺃﻭ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﻜﻒ ﻭﺍﻟﻠﻤﻌﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻘﺪﺍﺭ‬ ‫ﻻ ﺑﺄﺱ ﺑﻪ ﻋﻨﺪﻫﻢ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻥ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻓﻲ ﻇﺎﻫﺮ ﺍﻟﻘﻮﻝ ﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻮﺣﺸﺔ ﻣﺎ ﻳﻐﻨﻲ ﻋﻦ ﺫﻛﺮﻩ ﻭﺣﻜﺎﻳﺘﻪ ﻋﻦ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﻗﺎﺋﻠﻪ ﻭﺭﺩﻉ ﺍﻷﻟﺒﺎﺏ‬ ‫ﻋﻦ ﺍﻟﺘﺸﺎﻏﻞ ﺑﻪ ﻭﺇﻇﻬﺎﺭ ﻓﺴﺎﺩﻩ)‪.(٢‬‬ ‫ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﺳﻌﻴﺪ‪ :‬ﻣﺎﺀ ﺯﺍﻟﺖ ﺑﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻃﺎﻫﺮ ﺃﻡ ﻧﺠﺲ؟ ﻗﺎﻝ‪ :‬ﻗﻴﻞ‪ :‬ﻃﺎﻫﺮ‪،‬‬ ‫ﻣﻄﻬﺮﺍ ﻟﻐﻴﺮ‬ ‫‬‫ﻃﺎﻫﺮﺍ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻧﺠﺲ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﻌﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻃﺎﻫﺮ ﻳﻜﻮﻥ‬ ‫‬ ‫ﻣﺴﺘﻌﻤﻼ؟ ﻓﺎﻟﺬﻱ ﻣﻌﻲ ﺃﻥ ﺍﻟﻄﻬﻮﺭ ﻏﻴﺮ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﺍﻟﻄﺎﻫﺮ‬ ‫ﺗﻠﻚ ﺍﻟﻨﺠﺎﺳﺔ ﺃﻡ ﻳﻜﻮﻥ‬ ‫ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ‪.‬‬ ‫ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺩﻡ ﻭﻗﻊ ﻓﻲ ﻃﺴﺖ ﺃﻥ ﺻﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﺻﺒ‪‬ﺎ ﻣﻦ ﻏﻴﺮ ﻋﺮﻙ‬ ‫ﺃﻳﺠﺰﻳﻪ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪﺡ؟ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١١٣‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.١١٤/١١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪58‬‬ ‫· ﻗﻠﺖ‪ :‬ﺍﻟﺤﺼﻴﺮ ﺗﺼﻴﺒﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻫﻮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ‬ ‫ﻭﻳﻐﺴﻞ ﻭﺗﺰﻭﻝ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻣﻮﺿﻌﻪ ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻗﺪ ﺟﺮﻯ‬ ‫ﺗﺤﺖ‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻗﺪ ﻟﻘﻴﻬﺎ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻨﺠﺎﺳﺔ ﻳﺠﺰﻳﻪ ﻫﺬﺍ ﺃﻡ ﺣﺘﻰ‬ ‫ﻭﻇﺎﻫﺮﺍ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻋﺮﻓﺖ ﺃﻥ ﻓﻌﻞ ﺫﻟﻚ‬ ‫‬‫ﻳﺨﺮﺝ ﻣﻦ ﻣﻮﺿﻌﻪ ﻭﻳﻐﺴﻞ ﺑﺎﻃ ﻨﺎ‬ ‫ﻏﺎﻟﺒﺎ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻼ ﺣﻜﻢ ﻟﻠﻨﺠﺎﺳﺔ‪ ،‬ﺇﺫﺍ ﻳﺒﺲ‬ ‫ﻳﺠﺰﻱ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ‬ ‫ﺍﻟﻤﻮﺿﻊ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻃﻬﺮ‪ ،‬ﻭﻟﻮ ﺃﺧﺮﺝ ﻟﻜﺎﻥ ﺃﺑﻠﻎ ﻭﺃﺣﻮﻁ)‪.(١‬‬ ‫ ﺍﻟﺘﻄﻬﻴﺮ ﺑﺎﻟﺘﺮﺍﺏ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻨﺪﻱ ﺃﻥ ﺍﻟﺨﻒ ﻭﺍﻟﻨﻌﻞ‬ ‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﺇﺫﺍ ﺗﻨﺠﺲ ﻭﺳﺤﻖ ﺑﺎﻷﺭﺽ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ﺃﻭ ﺳﺤﻘﺖ ﺍﻷﺭﺽ ﺣﺘﻰ‬ ‫ﺍﺳﺘﺤﺎﻝ ﺇﻟﻰ ﺫﻫﺎﺏ ﺍﻟﻌﻴﻦ ﻭﺍﻷﺛﺮ ﻭﺍﻟﻌﺮﻑ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺃﻥ ﺫﻟﻚ‬ ‫ﻳﺠﺰﻱ ﻋﻦ ﺗﻄﻬﻴﺮﻩ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻻ ﻳﻄﻬﺮ ﺇﻻ ﺑﺎﻟﻤﺎﺀ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪،‬‬ ‫ﻭﻟﻌﻞ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺑﺪﺍﻥ ﻭﺍﻟﺜﻴﺎﺏ ﻓﻼ ﺃﻋﻠﻢ ﻣﻦ ﻗﻮﻟﻬﻢ ﺃﻧﻪ‬ ‫ﻳﻄﻬﺮ ﺑﻐﻴﺮ ﺍﻟﻐﺴﻞ ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﻓﺈﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﺑﻤﺎ‬ ‫ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺗﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻫﺎ ﺛﺎﺑﺖ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﻳﺸﺒﻪ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻷﻥ ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﺛﺒﺖ ﻣﻌﻨﻰ ﺍﻟﺘﻴﻤﻢ ﻋﻦ ﺣﻜﻢ ﺍﻟﻄﻬﺎﺭﺍﺕ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻊ ﺇﺯﺍﻟﺘﻬﺎ ﺑﻤﺎ ﻳﻤﻜﻦ ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻭﺟﻪ ﺍﻟﺘﻌﺒﺪ ﻓﻴﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻃﺮﺍﺩ ﺍﻟﻤﺴﺢ ﻓﻲ ﻛﻞ ﺑﺪﻥ ﻏﻴﺮ ﻓﺮﺝ( ﻓﺎﻟﻔﺮﺝ‬ ‫ﻻ ﻳﻄﻬﺮﻩ ﺍﻟﻤﺴﺢ ﺑﺤﺠﺎﺭﺓ ﺇﻻ ﺍﻻﺳﺘﺠﻤﺎﺭ ﻭﻻ ﺑﻐﻴﺮﻫﺎ ﺑﻌﺪﻫﺎ ﻓﻠﻮ ﻋﺮﻕ ﺃﻭ ﺍﺑﺘﻞ‬ ‫ﻧﺠﺲ ﻣﺎ ﻻﻗﺎﻩ ﻓﻬﻮ ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺮﻕ ﺫﻟﻚ‬ ‫ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻓﺈﻥ ﻭﺻﻠﻪ ﻋﺮﻕ ﻣﻦ ﻏﻴﺮﻩ ﺃﻭ ﺑﻠﻞ ﻧﺠﺲ ﻣﺎ ﻻﻗﺎﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻄﻬﺮﻩ ﺇﻥ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١١٤‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٨٨‬‬ ‫‪59‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺃﻧﻘﻰ‪ ،‬ﻓﺎﻻﺳﺘﻨﺠﺎﺀ ﺗﻌﺒﺪ ﻻ ﺗﻄﻬﻴﺮ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻨﻴﺔ‪ ،‬ﻓﻠﻮ ﻏﺴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺫﻟﻚ‬ ‫ﺍﻟﻤﻮﺿﻊ ﺑﺎﻟﻐﻮﺽ ﺃﻭ ﺻﺐ ﻣﻴﺰﺍﺏ ﺃﻭ ﺩﻟﻮ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺑﻼ ﻗﺼﺪ ﻭﻧﻴﺔ ﻟﻢ ﻳﺠﺰﻩ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺟﺴﺪ ﺍﺑﻦ ﺁﺩﻡ ﻳﻄﻬﺮ ﺑﺎﻟﻤﺴﺢ ﺇﻻ ﺍﻟﻔﺮﻭﺝ ﻭﺍﻟﻘﺪﻣﻴﻦ‪ ،‬ﻭﺛﻢ ﺭﺧﺼﺔ‬ ‫ﻓﻲ ﻗﺪﻡ ﺍﻟﺨﻒ‪ ،‬ﻭﺭﺧﺼﺔ ﻓﻲ ﺍﻟﻘﺪﻡ ﻛﻠﻬﺎ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﻘﺎﻕ‪ ،‬ﻭﺭﺧﺼﺔ ﻓﻲ‬ ‫ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﺪﻡ ﻻ ﺗﻄﻬﺮ ﺑﺎﻟﻤﺴﺢ ﻗﺪﻡ ﺧﻒ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻻﻃﺮﺍﺩ‪:‬‬ ‫ﺗﺘﺎﺑﻊ ﺟﻮﺍﺯ ﺍﻟﻤﺴﺢ ﺑﺄﻥ ﻻ ﻳﻤﻨﻊ ﻓﻲ ﺷﻲﺀ ﻣﻤﺎ ﺫﻛﺮﻩ)‪.(١‬‬ ‫ ﺍﻟﺘﻄﻬﻴﺮ ﺑﻐﻴﺮ ﺍﻟﻤﺎﺀ‪ :‬ﻣﻦ ﺗﺮﺍﺏ ﻭﺷﻤﺲ ﻭﻫﻮﺍﺀ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻷﺻﺢ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻄﻠﻘﺎ ﻷﻥ ﺍﻟﻘﺼﺪ ﺯﻭﺍﻝ ﺍﻟﻨﺠﺲ‪،‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻓﺪﺍﺧﻞ ﻓﻲ‬ ‫ﻓﺒﻜﻞ ﻣﺎ ﺯﺍﻝ ﺑﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﻴﺮ ﺑﻪ ‬ ‫ﻋﻤﻮﻡ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻄﻬﻴﺮ ﺑﺎﻟﻤﺎﺀ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻪ ﻃﻬﻮﺭ«)‪ ،(٢‬ﻓﻴﺘﻮﺿﺄ ﻭﻳﻐﺘﺴﻞ ﺑﻪ‪،‬‬ ‫ﻭﻳﻐﺴﻞ ﺑﻪ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﺃﻥ ﺍﻟﻨﻄﻔﺔ ﺍﻟﻴﺎﺑﺴﺔ ﺗﻔﺮﻙ ﻭﺗﻔﺘﺖ ﻣﻦ‬ ‫ﺍﻟﺜﻮﺏ ﻓﻴﻄﻬﺮ ﺑﻼ ﻣﺎﺀ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻥ ﻳﺒﺲ ﺍﻷﺭﺽ ﻭﺯﻭﺍﻝ ﺍﻷﺛﺮ ﻳﺒﻴﺤﺎﻥ‬ ‫ﺟﺎﻣﺪﺍ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻄﻬﻴﺮ ﺑﻪ‬ ‫‬‫ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻻ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻗﻴﻞ ﺑﻜﻞ ﻃﺎﻫﺮ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻀﺮﺏ ﺃﻭ ﺑﺎﻟﻤﺴﺢ‪ ،‬ﻓﺬﻛﺮ ﺑﺎﻟﻤﺴﺢ ﺑﻌﺪﻩ ﺫﻛﺮ ﻟﻠﺨﺎﺹ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻣﻦ ﻭﺟﻪ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻤﺴﺢ ﻟﻪ ﺻﻮﺭﺓ ﻳﺨﺘﺺ ﺑﻬﺎ ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻤﺎﺋﻊ ﻭﺷﻤﻞ ﺍﻟﺠﺎﻣﺪ ﺍﻟﺒﺮﺩ‬ ‫ﻭﺍﻟﺜﻠﺞ‪) ،‬ﻭﺑﺎﻟﻤﺴﺢ ‪ /‬ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﺑﺎﻟﻤﺎﺀ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﻤﺎﺀ ﻭﻏﻴﺮﻩ(‪،‬‬ ‫)ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺮﻳﺢ( ﻻ ﻳﻐﻨﻲ ﻋﻨﻬﺎ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺃﻏﻨﻰ ﻋﻦ ﺍﻟﺸﻤﺲ ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻣﻮﺿﻊ ﻻ ﺭﻳﺢ ﻓﻴﻪ ﻛﺪﺍﺧﻞ ﺍﻟﺒﻴﺖ )ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﺪﺑﺎﻍ(‪) ،‬ﻓﺎﻟﻤﺎﺀ ﻭﻧﺤﻮﻩ( ﻣﻦ ﻣﺎﺋﻊ‬ ‫)ﻳﺰﻳﻠﻪ ﻣﻦ ﻛﻞ ﻣﻤﻜﻦ ﻏﺴﻠﻪ ﻻ ﻣﻦ ﻣﺘﻌﺬﺭ ﻛﻠﺒﻦ ﺃﻭ ﺯﻳﺖ ﺧﻠﻂ ﺑﻨﺠﺲ( ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻮﺯ ﺗﻄﻬﻴﺮ ﺍﻟﺰﻳﺖ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺃﺷﻴﺎﺧﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻳﺤﻴﻲ ﺗﻮﻓﻴﻖ‪:‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٦٥‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪60‬‬ ‫ﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻭﺟﻤﻴﻊ ﺍﻷﺩﻫﺎﻥ ﻳﺼﺐ ﺍﻟﻤﺎﺀ ﻭﻳﺤﺮﻙ ﻭﻳﻔﺮﻍ‬ ‫ﺍﻟﺰﻳﺖ ﻓﻲ ﺇﻧﺎﺀ ﻭﻳﺮﻳﻖ ﺍﻟﻤﺎﺀ ﻣﻨﻪ ﻭﻳﻐﺴﻞ ﺃﻭ ﻳﺨﺮﺝ ﺍﻟﻤﺎﺀ ﻣﻦ ﺛﻘﺒﺔ ﺃﺳﻔﻞ ﺍﻹﻧﺎﺀ‬ ‫ﻭﻳﺤﺒﺲ ﺍﻟﺰﻳﺖ ﻭﻳﻌﻴﺪ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺛﻼﺙ ﻣﺮﺍﺕ)‪.(١‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﻟﻨﺠﺲ ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﻜﻮﻥ‬ ‫ﻧﺠﺴﺎ ﻟﻌﻴﻨﻪ ﻓﺰﻭﺍﻝ ﺍﺳﻢ‬ ‫ﻧﺠﺴﺎ ﻟﻨﺠﺎﺳﺔ ﺣﻠﺘﻪ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ‬ ‫ﻧﺠﺴﺎ ﻟﻌﻴﻨﻪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬‬ ‫‬ ‫ﺍﻟﻨﺠﺲ ﻋﻨﻪ ﻏﻴﺮ ﺟﺎﺋﺰ ﻣﺎ ﻛﺎﻧﺖ ﻋﻴﻨﻪ ﻗﺎﺋﻤﺔ ﻛﺎﻟﺪﻡ ﻭﺍﻟﻌﺬﺭﺓ ﻭﺍﻟﺒﻮﻝ ﻭﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻣﺘﻨﺠﺴﺎ‬ ‫‬‫ﻧﺠﺴﺎ ﺑﺤﻠﻮﻝ ﻧﺠﺎﺳﺔ ﻓﻴﻪ ﻓﺰﻭﺍﻝ ﻣﺎ ﺻﺎﺭ ﺑﻪ‬ ‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻧﻲ ﻳﺴ ‪‬ﻤﻰ ‬ ‫ﻳﺮﻓﻊ ﺍﺳﻢ ﺍﻟﻨﺠﺲ ﻋﻨﻪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻛﺎﻥ ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ‬ ‫ﺍﻟﻨﺠﺎﺳﺎﺕ ﺃﺣﻴﺎ ﻧﺎ ﻣﺮﺋﻴﺔ ﻓﺤﻜﻢ ﺑﺘﻨﺠﻴﺲ ﻣﺎ ﻻﻗﺘﻪ ﻓﻲ ﺣﺎﻝ ﺗﻌﻠﻘﻬﺎ ﺑﻪ ﻭﻇﻬﻮﺭﻫﺎ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻨﻪ ﺑﻤﺎﺀ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﻭﺫﻫﺒﺖ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﻋﺎﺩ ﺇﻟﻰ ﺣﻜﻢ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺣﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻻﺳﻢ‬ ‫ﺍﻷﻭﻝ ﻗﺒﻞ ﺣﺪﻭﺙ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ‪ .‬ﺍﻻ ﺗﺮﻯ ﺇﻟﻰ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻷﺭﺽ ﻳﺼﻴﺒﻬﺎ ﺍﻟﺒﻮﻝ‬ ‫ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻓﺤﻜﻢ ﺍﻟﻤﻜﺎﻥ ﻧﺠﺲ ﺑﻪ ﺣﺘﻰ ﻳﺼﺐ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ ﺃﻭ‬ ‫ﺗﺬﻫﺐ ﻋﻴﻨﻪ ﺑﻐﻴﺮ ﻣﺎﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﻨﻌﻞ ﻭﺍﻟﺨﻒ ﻳﻄﺎﺑﻬﺎ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻬﻤﺎ‬ ‫ﻧﺠﺴﺎﻥ ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻨﻬﻤﺎ ﺻﺎﺭﺍ ﻃﺎﻫﺮﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻛﺮ‬ ‫ﺭﻃﺒﺎ ﻭﺣﻤﻠﻪ ﺍﻟﻤﺼﻠﻰ ﻓﻲ ﺛﻮﺑﻪ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺃﻥ ﺍﻟﺒﻴﺾ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺃﻥ ﺻﻼﺗﻪ ﺗﻔﺴﺪ ﺑﺤﻜﻢ ﻧﺠﺎﺳﺘﻪ ﺑﺎﻟﺮﻃﻮﺑﺔ ﺍﻟﺘﻲ ﺗﺨﺮﺝ ﺑﻬﺎ ﻣﻦ ﺍﻟﻤﺨﺮﺝ ﺍﻟﻨﺠﺲ‪،‬‬ ‫ﻓﺈﺫﺍ ﺻﻠﻰ ﺑﻪ ﻭﻗﺪ ﺟﻒ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﺛﺮ ﻣﻦ ﺭﻃﻮﺑﺔ ﺃﻥ ﺻﻼﺗﻪ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺪﻭﺍﺏ ﻳﻀﻌﻦ ﺃﻭﻻﺩﻫﻦ ﺗﺘﻨﺠﺲ ﺑﺎﻟﺪﻣﺎﺀ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻧﺠﺎﺱ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺟﻒ ﻣﺎ ﻇﻬﺮ ﻋﻠﻰ ﺃﺑﺪﺍﻧﻬﻦ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺸﻤﺲ ﺃﻭ ﺗﺮﺍﺏ ﺃﻭ ﻟﺤﺲ ﻓﺬﻫﺒﺖ ﻋﻨﻪ‬ ‫ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺻﺎﺭ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺸﺎﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ‬ ‫ﺍﻟﺪﻭﺍﺏ ﺗﺄﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ ﺑﻔﻤﻬﺎ ﺃﻭ ﺗﺸﺮﺏ ﺍﻟﻨﺠﺲ ﻭﺗﺘﻘﻠﺐ ﺑﺒﺪﻧﻬﺎ ﻭﺿﺮﻋﻬﺎ ﻓﻲ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٦٣‬ ‪.٤٦٤‬‬ ‫‪61‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺍﻟﺒﻮﻝ ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﻋﻴﻨﻪ ﺑﺘﺮﺍﺏ ﺃﻭ ﺷﻤﺲ ﺃﻭ ﺭﻳﺢ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻋﺎﺩ ﺇﻟﻰ ﺣﻜﻤﻪ‬ ‫ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻌﺎﻳﻦ ﻋﻠﻰ ﻣﻨﻘﺎﺭ ﺍﻟﺪﺟﺎﺟﺔ ﻣﻦ ﺍﻟﻌﺬﺭﺓ ﻭﺍﻟﺠﻼﻟﺔ‪ ،‬ﻣﻦ‬ ‫ﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺒﻘﺮ ﻭﺃﻛﻞ ﺍﻟﺴﻨﻮﺭ ﻟﻠﻔﺄﺭ ﻭﻇﻬﻮﺭ ﺍﻟﺪﻡ ﺑﻔﻤﻪ‪ ،‬ﻓﺈﺫﺍ ﻏﺎﺑﻮﺍ ﺛﻢ ﻋﺎﺩﻭﺍ ﻓﻲ‬ ‫ﻣﺪﺓ ﻗﺼﻴﺮﺓ ﻭﻟﻢ ﻳﻌﺎﻳﻨﻮﺍ ﻋﻠﻴﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺠﺎﺳﺔ ﺷﻴ ﺌﺎ ﺣﻜﻤﻮﺍ ﻟﻬﻢ ﺑﺤﻜﻢ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﻓﻲ ﻋﻈﻢ ﺍﻟﻤﺸﺮﻙ ﻭﻋﻈﻢ ﺍﻟﻤﻴﺘﺔ‬ ‫‬‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺻﺎﺭ ﺳﺆﺭﻫﻢ‬ ‫ﻭﻗﺒﺢ ﻧﺠﺲ ﻓﻲ ﺣﺎﻝ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻨﺠﺴﺔ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺟﻔﺖ ﻭﺯﺍﻟﺖ ﺍﻟﺮﻃﻮﺑﺔ ﺻﺎﺭ‬ ‫ﻃﺎﻫﺮﺍ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻧﺤﻮ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻬﻢ ﻛﺜﻴﺮ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ ﻋﻦ‬ ‫‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﻳﻤﺎ ﺇﻫﺎﺏ ﺩﺑﻎ ﻓﻘﺪ ﻃﻬﺮ«‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺇﻫﺎﺏ ﺍﻟﻤﻴﺘﺔ ﻳﻄﻬﺮ‬ ‫ﺑﺎﻟﻤﻠﺢ ﺃﻭ ﺑﺎﻟﺸﻤﺲ ﺃﻭ ﺍﻟﺘﺮﺍﺏ ﺃﻭ ﺍﻟﺮﻣﺎﺩ ﺃﻭ ﻣﺎ ﺗﺬﻫﺐ ﻣﻨﻪ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺟﺐ‬ ‫ﻃﺎﻫﺮﺍ‪.‬‬ ‫‬‫ﺃﻥ ﺗﻜﻮﻥ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺇﺫﺍ ﺯﺍﻟﺖ ﻋﻦ ﺍﻟﺸﻲﺀ ﻓﺼﺎﺭ‬ ‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﻨﻌﻞ ﺗﺄﻛﻠﻬﺎ ﺍﻷﺭﺽ ﻓﺘﺬﻫﺐ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻣﺎ ﻻﻗﺘﻪ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﺇﻏﻔﺎﻝ ﻣﻤﻦ ﺍﺣﺘﺞ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻌﻞ ﻗﺪ ﻳﻄﺄ ﺑﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻛﺎﻟﺒﻮﻝ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﻭﺍﻟﺪﻡ ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ ﻓﺘﻨﺸﻒ‬ ‫ﺍﻟﻨﻌﻞ ﻣﻨﻪ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﻇﺎﻫﺮﻫﺎ ﺃﻭ ﺩﻭﻥ ﻇﺎﻫﺮﻫﺎ ﻓﻼ ﻳﺆﻣﺮ ﺻﺎﺣﺒﻬﺎ ﺃﻥ‬ ‫ﻳﺠﺘﻨﺒﻬﺎ ﺇﺫﺍ ﺗﻄﻬﺮ ﻟﻠﺼﻼﺓ ﺛﻢ ﻟﺒﺴﻬﺎ ﺣﺘﻰ ﺗﺄﻛﻞ ﺍﻟﻨﻌﻞ ﺍﻷﺭﺽ ﺇﻟﻰ ﻣﻨﺘﻬﻰ‬ ‫ﻣﺎ ﺑﻠﻐﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻴﻪ ﺃﻭ ﺗﻔﻨﻰ‪ ،‬ﻓﻠﻤﺎ ﺃﺟﺎﺯﻭﺍ ﻟﻪ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻭﻟﺒﺴﻬﺎ ﻭﺍﻟﻘﺪﻡ‬ ‫ﺭﻃﺒﺔ ﺇﺫﺍ ﺯﺍﻟﺖ ﻋﻨﻬﺎ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻤﻨﺎ ﺃﻥ ﻫﺬﻩ ﻋﻠﺔ ﺗﻜﻠﻔﻬﺎ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‬ ‫ﻟﻘﻮﻝ ﻣﻦ ﺫﻛﺮﻧﺎ ﻗﻮﻟﻪ ﻣﻦ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ)‪.(١‬‬ ‫ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺍﻟﻤﺴﺤﺎﺓ ﻭﺍﻟﻘﺮﺍﺯ ﻳﺘﻨﺠﺴﺎﻥ ﺛﻢ ﻳﺴﺘﻌﻤﻼﻧﻪ ﺑﺎﻟﺘﺮﺍﺏ ﺍﻟﻄﺎﻫﺮ ﺣﺘﻰ‬ ‫ﻳﺒﺮﺃ ﺃﺛﺮ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻨﻬﻤﺎ ﻫﻞ ﻳﻄﻬﺮﺍﻥ؟ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻰ ﻗﻴﺎﺱ ﺍﻟﻨﻌﻞ ﺃﺭﺟﻮ ﺃﻥ ﻳﻄﻬﺮﺍ‬ ‫ﻭﻫﻤﺎ ﺃﻗﺮﺏ ﻋﻨﺪﻱ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮﺗﻬﻤﺎ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻟﻬﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺘﺮﺍﺏ ﺍﻟﻄﺎﻫﺮ‪ .‬ﻭﻋﻦ ﺍﻟﺴﻤﺎﺩ ﺇﺫﺍ ﺃﺑﺮﺯ ﻣﻦ ﺍﻟﻤﺮﺍﺑﻂ ﻭﺍﻷﺯﺭﺍﺏ ﺛﻢ ﺿﺮﺑﺘﻪ ﺍﻟﺸﻤﺲ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪62‬‬ ‫ﻭﻫﺎﺟﺖ ﻋﻠﻴﻪ ﺍﻟﺮﻳﺢ ﺣﺘﻰ ﻟﻢ ﻳﺒﻖ ﻓﻴﻪ ﺃﺛﺮ ﻟﺒﻮﻝ ﻫﻞ ﻳﻄﻬﺮ ﺑﺬﻟﻚ ﺃﻭ ﻻ؟ ﻗﺎﻝ‪:‬‬ ‫ﻧﻌﻢ ﻳﻄﻬﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻻ ﺑﺄﺱ ﻋﻠﻰ ﻣﻦ ﻣﺴﻪ ﺑﺮﻃﻮﺑﺔ)‪.(١‬‬ ‫ ﺍﻟﺘﻄﻬﻴﺮ ﺑﺎﻟﻨﺎﺭ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻨﺎﺭ ﺗﺰﻳﻞ ﺍﻟﻨﺠﺲ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ )ﺃﻗﻮﻯ ﻣﻦ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﻓﻲ ﺇﺯﺍﻟﺔ ﻋﻴﻨﻪ( ﺃﻱ‪ :‬ﻋﻴﻦ ﺍﻟﻨﺠﺲ )ﻣﻤﺎ ﻳﺘﺤﻤﻠﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻨﺎﺭ‬ ‫ﻛﺎﻷﺭﺽ ﻭﺍﻟﻔﺨﺎﺭ ﺑﺄﻥ ﻳﺤﻤﻰ ﻋﻠﻴﻪ ﺣﺘﻰ ﻻ ﺗﻄﻴﻘﻪ ﺍﻟﻴﺪ‪ ،‬ﺳﻮﺍﺀ ﺟﻌﻠﺖ ﺍﻟﻨﺎﺭ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻮﺿﻊ ﺍﻟﻨﺠﺲ ﺃﻭ ﺗﺤﺘﻪ ﺃﻭ ﺟﻨﺒﻪ ﻭﻭﺻﻠﺘﻪ ﺍﻟﺤﺮﺍﺭﺓ ﺣﺘﻰ ﻻ ﺗﻄﻴﻘﻬﺎ ﺍﻟﻴﺪ ﻭﻟﻢ‬ ‫ﻳﻜﻦ ﺃﺛﺮ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ﻓﻲ ﺍﻟﺨﺸﺐ ﺇﺫﺍ ﻣﺴﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻣﺜﻞ ﺍﻟﺒﻮﻝ ﻭﺍﻟﺪﻡ ﺛﻢ ﺃﻭﻗﺪ‬ ‫ﺑﺎﻟﻨﺎﺭ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺮﻣﺎﺩﻩ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻗﺪ ﺃﻛﻠﺘﻬﺎ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺭﺟﻮ ﺃﻧﻲ‬ ‫ﻗﺪ ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﻟﺘﻨﻮﺭ ﺇﺫﺍ ﻣﺴﻪ ﻣﺎﺀ ﻧﺠﺲ ﻓﺤﻤﻢ ﻓﻘﺪ ﻧﻈﻒ‪ ،‬ﻓﻬﺬﺍ ﻋﻨﺪﻱ ﻣﺜﻞ‬ ‫ﻧﺠﺴﺎ ﺛﻢ ﺷﻮﻱ ﻓﺈﻧﻪ ﻳﻄﻬﺮ ﻋﻠﻰ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬ ‫ﺍﻟﺤﻠﻲ‪ .‬ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻠﺤﻢ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻫﻮ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﻌﺠﻴﻦ ﺇﺫﺍ ﺧﺒﺰ ﻭﻫﻮ ﻧﺠﺲ‪ .‬ﻭﻋﻦ ﺍﻟﺤﻄﺐ ﺍﻟﻨﺠﺴﺲ‪ :‬ﻫﻞ ﻳﻨﺘﻔﻊ‬ ‫ﺑﻪ ﻭﺑﺮﻣﺎﺩﻩ؟ ﻓﻘﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺃﺣﺮﻗﺘﻪ ﺍﻟﻨﺎﺭ ﻓﻼ ﺑﺄﺱ ﺑﺮﻣﺎﺩﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﻳﺨﺒﺰ ﺑﻪ ﻓﻼ ﺑﺄﺱ ﺑﻪ ﺇﺫﺍ ﺃﻛﻠﺘﻪ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺧﺒﺰ ﺑﺤﻤﺮﺓ ﺃﻭ ﺑﺤﻤﺮﺓ‪.‬‬ ‫ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻭﻧﻌﻢ ﻗﺪ ﻗﻴﻞ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﻏﻴﺮ ﺍﻟﺬﻭﺍﺕ ﻭﻗﺪ ﻗﻴﻞ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺬﻭﺍﺕ‪ .‬ﻭﻋﻦ ﺍﻟﺘﻨﻮﺭ ﻭﺍﻟﺒﻴﺮﺯﺍﻥ ﺇﺫﺍ ﺧﺒﺰﺕ ﻓﻴﻬﺎ ﻋﺠﻴﻦ ﻧﺠﺲ‪ ،‬ﻓﻘﺪ‬ ‫‬ ‫ﺑﻠﻐﻨﺎ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﺃﻧﻪ ﺃﺟﺎﺯ ﺃﻛﻞ ﺫﻟﻚ ﺍﻟﺨﺒﺰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺫﻫﺒﺖ ﺍﻟﻨﺎﺭ‬ ‫ﺑﺬﻟﻚ ﺍﻟﻤﺎﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺪ ﻃﻬﺮ ﺍﻟﺘﻨﻮﺭ‪ ،‬ﻭﺍﻟﺒﻴﺮﺯﺍﻥ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ‬ ‫ﻋﻠﻲ ‪ 5‬ﻓﻼ ﻏﺴﻞ ﻋﻠﻴﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٢‬ﺹ ‪.١١٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٦٩‬‬ ‫‪63‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻭﻣﻦ ﺣﺎﺷﻴﺔ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﺍﻟﻄﻴﻦ ﺍﻟﻨﺠﺲ ﺇﺫﺍ ﺃﻭﻗﺪ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ ﻓﺈﻧﻬﺎ ﺗﻄﻬﺮﻩ‪،‬‬ ‫ﻭﺍﻟﺘﻨﻮﺭ ﺇﺫﺍ ﻋﻤﻞ ﻣﻦ ﻃﻴﻦ ﻧﺠﺲ ﺣﻤﻢ ﻣﺮﺗﻴﻦ‪ ،‬ﻣﺮﺓ ﺗﻄﻬﺮﻩ ﻭﻣﺮﺓ ﻳﺨﺒﺰ ﻋﻠﻴﻪ ﺑﻬﺎ‪.‬‬ ‫ﻭﺍﻟﺘﻨﻮﺭ ﺇﺫﺍ ﺷﻮﻱ ﻓﻴﻪ ﻣﻴﺘﺔ ﻓﻌﻠﻖ ﻓﻴﻪ ﺩﺳﻢ ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻳﻜﺴﺮ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻗﻮﻡ‪ :‬ﻳﻐﺴﻞ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻳﺤﻤﻢ ﺑﻨﺎﺭ ﺣﺘﻰ ﻳﺬﻫﺐ ﻭﺍﻻﺧﺘﻼﻑ ﻳﻜﺜﺮ‪ .‬ﻭﺇﺫﺍ ﺣﻤﻴﺖ‬ ‫ﺣﺪﻳﺪﺓ ﺑﺎﻟﻨﺎﺭ ﻭﺟﻌﻠﺖ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ﻟﻠﻌﻼﻣﺔ ﻭﻟﻢ ﻳﺨﺮﺝ ﻓﻬﻲ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﻓﻲ ﺗﻄﻬﻴﺮ‬ ‫ﻧﺠﺴﺎ ﻓﻔﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﻓﺄﺭﺓ ﻓﻲ ﺗﻨﻮﺭ ﻗﺪ ﻃﺮﺡ ﻓﻴﻪ ﺧﺒﺰ‬ ‫ﺍﻟﻨﺎﺭ ﻟﻤﺎ ﻛﺎﻥ ‬ ‫ﺭﻃﺐ ﻟﻢ ﻳﻨﻀﺞ ﻭﺛﺎﺭ ﻏﺒﺎﺭ ﺍﻟﻔﺄﺭ ﻓﻲ ﺍﻟﺘﻨﻮﺭ ﻓﺄﺧﺎﻑ ﺃﻥ ﻳﻔﺴﺪﻩ ﻷﻥ ﺍﻟﺨﺒﺰ ﺭﻃﺐ‬ ‫ﻭﻳﻌﻠﻘﻪ ﺍﻟﺪﺧﺎﻥ‪ .‬ﻭﺍﻟﻌﻮﺩ ﺇﺫﺍ ﺃﺳﻬﻢ ﺑﻌﺴﻞ ﻧﺠﺲ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺒﺨﺮ ﺑﻪ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺭﻃﺒﺎ ﻓﺠﺎﺋﺰ ﺃﻥ ﻳﺒﺨﺮ ﻣﻦ‬ ‫ﻣﺎ ﻟﻢ ﻳﺆﺛﺮ ﻓﻴﻬﺎ ﻭﺍﻷﺛﺮ ﻣﻨﻪ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ‬ ‫ﻫﺬﺍ ﺍﻟﻌﻮﺩ‪ ،‬ﻭﺳﺒﻴﻠﻪ ﺳﺒﻴﻞ ﺍﻟﺜﻮﺏ ﺍﻟﻴﺎﺑﺲ ﻣﺎ ﻟﻢ ﻳﺆﺛﺮ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺧﺎﻥ ﺍﻟﻨﺠﺲ‬ ‫ﻧﺠﺲ ﻭﻣﺎ ﺫﻟﻚ ﺑﻪ ﻧﺠﺲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﻀﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﺮﻣﺎﺩ ﺍﻟﺤﻄﺐ ﺍﻟﻨﺠﺲ)‪.(١‬‬ ‫‪ ٥‬زوال ا‪:)T 7‬‬ ‫ﻭﺗﺰﻭﻝ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺰﻭﺍﻝ ﻋﻴﻨﻬﺎ ﺃﻣﺎ ﺃﺛﺮﻫﺎ ﻣﻦ ﻟﻮﻥ ﻟﻢ ﻳﺰﻝ ﻓﻼ ﻋﺒﺮﺓ ﻟﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ ﻓﻴﻤﻦ ﺗﻨﻮﺭ ﺑﻨﻮﺭﺓ ﻧﺠﺴﺔ ﻓﻐﺴﻠﻬﺎ ﻭﺑﻘﻲ ﻓﻲ ﺑﺪﻧﻪ ﺑﻴﺎﺿﻬﺎ ﻻ ﻳﺨﺮﺝ‬ ‫ﻭﻗﺪ ﻋﺮﻛﻬﺎ ﻓﺈﺫﺍ ﻏﺴﻞ ﺍﻟﻨﻮﺭﺓ ﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻤﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻓﻬﻮ ﻃﺎﻫﺮ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﺇﺫﺍ ﺗﻨﺠﺲ‬ ‫ﺃﺑﺪﺍ ﻷﻧﻪ ﻧﺠﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ ﺍﻷﺻﻠﻴﺔ ﻭﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻓﻼ ﻳﻄﻬﺮ ‬ ‫ﻓﻴﻬﺎ ﻣﺠﺘﻠﻴﺔ ﻭﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺃﻧﻪ ﻳﻄﻬﺮ ﺇﺫﺍ ﻏﺴﻞ)‪ .(٢‬ﻭﺃﻣﺎ ﺍﻟﻤﺴﻚ ﺍﻟﺬﻱ ﺩﻫﻦ ﺑﺸﺤﻢ‬ ‫ﻧﺠﺲ ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻏﺴﻞ ﻭﺑﻮﻟﻎ ﻓﻲ ﻏﺴﻠﻪ ﻭﺗﻐﻴﺮ ﻟﻮﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻨﻪ‬ ‫ﻓﺘﻠﻚ ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻄﻬﺮ ﺣﺘﻰ ﻳﺠﻌﻞ ﻓﻲ ﺍﻟﺤﻤﺪﺓ ﺍﻟﺘﻲ ﺗﺬﻫﺐ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١١٦/١١٥‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪64‬‬ ‫ﻟﻮﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺩﻧﺴﻬﺎ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺤﻢ‬ ‫ﺷﺤﻢ ﻣﻴﺘﺔ ﺃﻭ ﺧﻨﺰﻳﺮ ﺃﻭ ﻣﻦ ﺫﺑﺎﺋﺢ ﺍﻟﻤﺠﻮﺱ ﺃﻭ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﻣﺜﻞ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﺗﻜﻮﻥ ﺫﺍﺗﻪ ﻧﺠﺴﺔ ﻭﻟﻴﺴﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻣﺠﺘﻠﺒﺔ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻄﻬﺮ ﺣﺘﻰ‬ ‫ﻳﺬﻫﺐ ﺍﻟﻤﺎﺀ ﺑﻠﻮﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺩﻧﺴﻬﺎ ﻭﺁﺧﺬ ﻓﻲ ﻫﺬﺍ ﺑﺎﻟﻘﻮﻝ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﻣﻜﺘﺴﺒﺔ ﻓﻲ ﺍﻟﺸﺤﻢ ﻭﺍﻟﺪﻫﻦ ﻭﺃﺻﻞ ﺫﻟﻚ ﻃﺎﻫﺮ ﻭﻛﻞ ﻧﺠﺎﺳﺔ ﻣﻜﺘﺴﺒﺔ‬ ‫ﺑﻮﻟﻎ ﻓﻲ ﻏﺴﻠﻬﺎ ﻓﺘﻠﻚ ﻃﻬﺎﺭﺗﻬﺎ ﻷﻥ ﺍﻟﻤﺎﺀ ﻳﺬﻫﺐ ﺑﺎﻟﻨﺠﺎﺳﺔ ﻭﺁﺧﺬ ﻓﻲ ﻫﺬﺍ‬ ‫ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ)‪.(١‬‬ ‫‪ $ ٦‬اﻷوا!‪:U‬‬ ‫ﺍﻷﻭﺍﻧﻲ ﺍﻟﺘﻲ ﺗﻘﻊ ﻓﻴﻬﺎ ﻧﺠﺎﺳﺔ ﻳﺎﺑﺴﺔ ﻭﻟﻴﺲ ﺑﻬﺎ ﻣﺎﺀ ﻳﻜﻔﻲ ﻓﻲ ﻃﻬﺎﺭﺗﻬﺎ‬ ‫ﺇﺧﺮﺍﺝ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﻴﺎﺑﺴﺔ ﺛﻢ ﻏﺴﻞ ﺍﻹﻧﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻳﺎﺑﺴﺔ ﻭﻓﻲ‬ ‫ﺍﻹﻧﺎﺀ ﻣﺎﺀ ﺛﻢ ﺃﺧﺮﺟﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻟﻤﺎﺀ ﻭﻭﺿﻊ ﻓﻴﻬﺎ ﻣﺎﺀ ﺟﺪﻳﺪ ﻭﺗﺮﻙ ﻓﻴﻬﺎ ﺑﻤﻘﺪﺍﺭ‬ ‫ﺑﻘﺎﺀ ﺍﻟﻨﺠﺎﺳﺔ ﺛﻢ ﻏﺴﻞ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﺃﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻣﺎﺋﻌﺔ ﻭﺍﺧﺘﻠﻄﺖ ﺑﻤﺎﺀ‬ ‫ﺍﻹﻧﺎﺀ ﺛﻢ ﺃﺭﻳﻖ ﺍﻟﻤﺎﺀ ﺑﻨﺠﺎﺳﺘﻪ ﻳﻐﺴﻞ ﺍﻹﻧﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ ﺃﻭ ﻳﻐﻴﺮ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ‬ ‫ﻋﺪﺓ ﻣﺮﺍﺕ ﺑﻤﻘﺪﺍﺭ ﻣﻜﺚ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻗﺎﺋﻤﺔ ﺑﻌﻴﻨﻬﺎ ﺑﻼ ﻣﺎﺀ ﻭﺍﻟﺠﺮﺓ ﻣﻤﺎ ﺗﻨﺸﻒ‬ ‫ﺍﻟﻤﺎﺀ ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﻣﺎﺀ ﻃﺎﻫﺮ‪ ،‬ﻭﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﺑﻘﺪﺭ ﻣﺎ ﻓﻘﺪﺕ ﺑﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺣﺪﻫﺎ ﺛﻢ‬ ‫ﻏﺴﻠﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺣﺘﻰ ﺯﺍﻟﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻫﻞ ﺗﻜﻮﻥ ﻗﺪ ﻃﻬﺮﺕ؟ ﻗﺎﻝ‪ :‬ﻓﻌﻨﺪﻱ ﺃﻧﻪ‬ ‫ﻻ ﻳﺠﻮﺯ ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﻃﻬﺎﺭﺓ ﻟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﺖ‪ .‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻏﺴﻠﺖ‬ ‫ﺛﻼﺙ ﻣﺮﺍﺕ ﺃﻭ ﺳﺒﻊ ﻣﺮﺍﺕ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺃﻭ ﻓﻲ ﺃﻭﻗﺎﺕ ﻓﻲ ﻳﻮﻡ ﺃﻭ ﻓﻲ ﻛﻞ‬ ‫ﻣﺮﺓ ﺑﻌﺪ ﺃﻥ ﻛﻔﻰ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ ﻣﺴﺘﻨﻘﻌﻴﻦ ﻓﻴﻬﺎ ﻫﻞ ﺗﻜﻮﻥ‬ ‫ﻗﺪ ﻃﻬﺮﺕ؟ ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﻤﺎ ﺗﻨﺸﻒ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪٧‬ﺹ‪.١٣٠‬‬ ‫‪65‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻣﻤﺎ ﻳﻨﺸﻒ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻳﻬﺎ ﺍﻟﻐﺴﻞ ﻭﺣﺪﻩ ﺣﺘﻰ ﻳﻨﻘﻊ ﻓﻴﻬﺎ ﺍﻟﻤﺎﺀ ﺑﻘﺪﺭ‬ ‫ﻣﺎ ﺍﺳﺘﻨﻘﻌﺖ ﻓﻴﻬﺎ ﺍﻟﻨﺠﺎﺳﺔ ﺑﻌﺪ ﺍﻟﻐﺴﻞ ﺃﻭ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻓﺘﺴﻊ ﻭﻟﻴﺲ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ«)‪.(١‬‬ ‫‪ 1N ٧‬ا‪$‬ب‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ 5‬ﻋﻦ ﺯﻧﺠﻴﺔ‬ ‫ﻏﺘﻤﺎﺀ ﺗﻐﺴﻞ ﺍﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ﻫﻞ ﻳﺼﻠﻰ ﻓﻴﻪ؟ ﻓﺄﻓﺘﺎﻧﻲ ﻓﻴﻬﺎ ﻣﺮﺗﻴﻦ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪،‬‬ ‫ﻓﻘﺎﻝ ﻟﻲ ﻣﺮﺓ‪ :‬ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻲ ﻣﺮﺓ‪ :‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻏﺴﻠﺖ ﺍﻷﻣﺔ‬ ‫ﺍﻟﻐﺘﻤﺎﺀ ﺍﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ﻳﻌﺼﺮﻭﻧﻪ ﺛﻢ ﻳﺼﺒﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﺻﺒ‪‬ﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻗﻮﻝ ﺃﻧﺎ‪:‬‬ ‫ﺇﻧﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﻋﻠﻤﺖ ﻛﻴﻔﻴﺔ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﻟﻐﺴﺎﻟﺔ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﻟﺜﻮﺏ‬ ‫‬ ‫ﻣﻐﺴﻮﻻ ﻭﻟﻢ ﻳﺮ ﻓﻴﻪ ﺃﺛﺮ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ‬ ‫ﺍﻟﻨﺠﺲ ﻓﻐﺴﻠﺘﻪ ﻭﺟﺎﺀﺕ ﺑﻪ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﺴﻦ ﺍﻟﻐﺴﺎﻟﺔ ﻭﻻ ﺗﻌﺮﻑ ﻛﻴﻒ ﺗﻐﺴﻞ ﺇﻻ ﺃﻧﻬﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‬ ‫ﺍﻟﺜﻮﺏ ﻭﻗﻴﻞ ﻟﻬﺎ‪ :‬ﺍﺫﻫﺒﻲ ﺍﻏﺴﻠﻴﻪ ﻭﻫﻲ ﻏﺘﻤﺎﺀ ﻻ ﺗﻌﺮﻑ ﻛﻴﻒ ﺍﻟﻐﺴﺎﻟﺔ ﻓﻼ ﺍﺭﻯ ﺃﻥ‬ ‫ﻳﺼﻠﻰ ﻓﻴﻪ ﺇﺫﺍ ﺭﻓﻊ ﺇﻟﻴﻬﺎ ﻭﻫﻮ ﻧﺠﺲ ﺣﺘﻰ ﻳﻌﺎﺩ ﻏﺴﻠﻪ‪ ،‬ﻭﺇﻥ ﺩﻓﻊ ﺇﻟﻴﻬﺎ ﺍﻟﺜﻮﺏ‬ ‫ﺗﻐﺴﻠﻪ ﻣﻦ ﺍﻟﺼﺒﻎ ﻓﻐﺴﻠﺘﻪ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ .‬ﻭﻣﻦ‬ ‫‬ ‫ﻣﻐﺴﻮﻻ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺄﻟﻬﺎ ﻋﻦ‬‫ﻗﺎﻝ ﻟﻐﺴﺎﻟﺔ‪ :‬ﻃﻬﺮﻱ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﻓﺠﺎﺀﺕ ﺑﻪ‬ ‫ﺟﻴﺪﺍ ﺑﻼ‬ ‫‬ ‫ﻏﺴﻼ ‬ ‫ﻃﻬﺎﺭﺗﻪ ﻭﺇﻧﻤﺎ ﻳﺴﺄﻟﻬﺎ ﺇﺫﺍ ﻟﻢ ﺗﻘﻞ‪ :‬ﻃﻬﺮﺗﻪ‪ .‬ﻭﺇﺫﺍ ﻏﺴﻞ ﺛﻮﺏ ﻧﺠﺲ‬ ‫ﻧﻴﺔ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻓﺠﺎﺋﺰ ﺃﻥ ﻳﺼﻠﻲ ﺑﻪ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺇﺫﺍ ﻟﻢ ﻳﺮﺩ‬ ‫ﺻﺎﺣﺒﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻏﻴﺮ ﻻﺯﻡ ﻟﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻣﻦ ﺳﻠﻢ ﺇﻟﻰ ﻋﺒﺪ ﺃﻭ‬ ‫‬ ‫ﻣﻐﺴﻮﻻ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﻐﺴﺎﻟﺔ ﺑﻪ ﻓﻠﻪ ﺃﻥ‬ ‫ﻧﺠﺴﺎ ﻭﻟﻢ ﻳﻌﻠﻤﻪ ﺃﻧﻪ ﻧﺠﺲ ﻓﺄﺗﺎﻩ ﺑﻪ‬ ‫ﺛﻮﺑﺎ ‬ ‫ﺃﻣﺔ ‬ ‫ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻏﺴﻠﻪ ﺑﺎﻟﻐﺎ ﻭﻏﺴﺎﻟﺔ ﺍﻟﺼﺒﻲ‬ ‫ﻟﻠﺜﻴﺎﺏ ﻻ ﺗﺠﻮﺯ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٣٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.١٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪66‬‬ ‫ﺛﻮﺑﺎ ﻟﺮﺟﻞ ﺃﻭ ﻏﻴﺮﻩ ﻟﺰﻣﻪ ﻏﺴﻠﻪ ﻓﺈﻥ ﻟﻢ ﻳﻐﺴﻠﻪ ﻓﻠﻴﻌﺮﻓﻪ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻧﺠﺲ ‬ ‫ﻧﺠﺴﺎ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻏﺴﻠﻪ ﻓﻠﻴﺴﺘﺤﻠﻪ ﻣﻦ ﺗﻨﺠﻴﺴﻪ ﺇﻳﺎﻩ ﻭﻳﻌﻄﻴﻪ ﻏﺮﻡ‬ ‫ﻛﺎﻥ ‬ ‫ﻋﻤﺪﺍ ﻓﺈﻧﻪ ﻳﻠﺰﻡ‬ ‫ﻣﺎ ﻏﺴﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﻣﺼﺒﻮﻏﺎ ﻓﻨﺠﺴﻪ ‬ ‫ﻗﻴﻤﺔ ﻣﺎ ﺫﻫﺐ ﻣﻦ ﺻﺒﻐﺔ ﻣﻊ ﻛﺮﺍﺀ ﻣﻦ ﻳﻐﺴﻠﻪ)‪.(١‬‬ ‫‪ ٨‬و‪ 1N UR‬ا‪$‬ب ‪ M‬ا‪F‬م و‪ fT‬ا‪T 7‬ت‪:‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ❁ } | ﴿ :‬ﮯ ¡ ❁ ‪] ﴾ § ¦ ❁ ¤ £‬ﺍﻟﻤﺪﺛﺮ‪ ١ :‬ ‪[٤‬‬ ‫ﻓﻘﺎﻝ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ ﴾ § ¦ ﴿ :‬ﻣﻦ ﺍﻷﺛﻢ ﻭﻛﺬﻟﻚ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻋﻄﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻻ ﻳﻠﺒﺴﻬﺎ ﻋﻠﻰ ﻏﺪﺭ ﻭﻻ‬ ‫ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ .‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﻏﺪﺍﺭﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻼﻥ ﺩﻧﺲ ﺍﻟﺜﻮﺏ ﻭﻗﺎﻝ ﻣﺠﺎﻫﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‪ :‬ﺯﻳﻦ ﻋﻤﻠﻚ ﻭﺃﺻﻠﺤﻪ‪،‬‬ ‫‬ ‫ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻟﺤﺴﻦ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺧﻠﻘﻚ ﻓﺤﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺍﻟﻐﺴﻞ‬ ‫ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻌﺒﻲ ﻓﻲ ﺛﻴﺎﺏ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻭﻟﻰ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻣﺮ ﺃﻥ ﻳﻐﺴﻞ ﺩﻡ ﺍﻟﺤﻴﺾ ﻣﻦ‬ ‫ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ ﴾ § ¦ ﴿ :‬ﺃﻱ‪ :‬ﻗﻠﺒﻚ ﻓﻄﻬﺮ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬ ‫ﻣﻌﻲ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ ﻧﺤﻮ ﻣﺎ ﻣﻀﻰ ﻓﻲ ﻣﻌﺎﻧﻲ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺜﻴﺎﺏ ﻫﺎﻫﻨﺎ ﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻘﻠﺐ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻄﻬﺮﻩ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻤﻌﺎﺻﻲ ﻭﺇﺫﺍ‬ ‫ﺟﻤﻴﻌﺎ ﻷﻥ ﺍﻟﻤﻌﺎﺻﻲ ﻳﺪﺧﻞ‬ ‫‬‫ﺛﺒﺖ ﻣﻌﻨﻰ ﺫﻟﻚ ﺛﺒﺖ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺒﺪﻥ‬ ‫ﺣﻜﻤﻬﺎ ﻋﻠﻰ ﻧﺠﺲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺒﺪﻥ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻵﻳﺔ ﺗﻄﻬﻴﺮ ﺍﻟﺜﻴﺎﺏ‬ ‫ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻛﺬﻟﻚ ﺛﺎﺑﺖ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺴﻨﺔ ﻭﺍﻻﺗﻔﺎﻕ ﺑﺜﺒﻮﺕ ﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻟﻤﻌﺎﻧﻲ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻦ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﺘﻌﻢ ﺍﻵﻳﺔ ﺍﻟﻤﻌﻨﻴﻴﻦ‬ ‫ﺟﻤﻴﻌﺎ ﻓﻲ ﺛﺒﻮﺕ ﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ ﻭﻣﻦ ﺍﻟﺒﺪﻥ‬ ‫‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٣٨‬‬ ‫‪67‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺟﻤﻴﻌﺎ ﺑﻤﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻤﺎ‬ ‫‬‫ﻭﺍﻟﺜﻴﺎﺏ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﻳﺼﺢ ﺍﻟﺘﺄﻭﻳﻼﻥ‬ ‫ﻻ ﻳﺨﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺛﺒﻮﺕ ﺍﻟﻤﻌﻨﻰ ﻭﻟﻮ ﻟﻢ ﻳﺘﻔﻖ ﻋﻠﻴﻪ ﺍﻟﻘﻮﻝ‪.‬‬ ‫‪` ٩‬ء ا‪:)T 7‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻹﺷﺮﺍﻑ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺜﻮﺏ ﺗﺼﻴﺒﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻳﺨﻔﻲ ﻣﻜﺎﻧﻪ‬ ‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻨﻀﺤﻪ ﻛﺬﻟﻚ‪ ،‬ﻗﺎﻝ ﻋﻄﺎﺀ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﻜﻢ ﻭﺣﻤﺎﺩ ﻭﻗﺎﻝ ﺃﺣﻤﺪ‬ ‫ﻓﻲ ﺍﻟﻤﺬﻱ ﻳﻨﻀﺤﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﺘﺤﺮﻯ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﻓﻴﻐﺴﻠﻪ ﻣﻦ‬ ‫ﺍﻟﺒﻮﻝ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ ﻭﻫﻮ ﺃﻥ ﺍﻟﺜﻮﺏ ﻳﻐﺴﻞ ﻛﻠﻪ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺭﻭﻱ‬ ‫ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻨﻲ ﻭﺍﻟﻮﺩﻱ‪ ،‬ﺃﻭ ﺍﻟﺒﻮﻝ ﻳﺼﻴﺐ ﺍﻟﺜﻮﺏ ﻭﻻ‬ ‫ﻳﺼﻴﺐ ﻣﻮﺿﻌﻪ‪ :‬ﻳﻐﺴﻞ ﺗﻠﻚ ﺍﻟﺠﻬﺔ ﻣﻦ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻳﻐﺴﻞ ﺍﻟﺜﻮﺏ‬ ‫ﻛﻠﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻣﻌﻨﻰ‬ ‫ﺍﻟﻨﺺ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺃﻥ ﻳﻐﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻋﺘﺒﺎﺭ ﻗﻮﻟﻬﻢ ﻓﻘﺪ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻓﻴﻐﺴﻞ ﺫﻟﻚ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺤﺮﻯ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺎﺳﺔ ﺇﺫﺍ ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﺜﻮﺏ ﻛﻠﻪ ‬ ‫ﺍﻟﻤﺘﺤﺮﻱ ﻣﻦ ﺍﻟﺜﻮﺏ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻳﺠﺰﻳﻪ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺛﺒﺖ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻣﺮ ﺃﻥ ﻳﻐﺴﻞ ﺍﻟﺤﻴﻀﺔ ﻣﻦ ﺍﻟﺜﻮﺏ ﻓﻐﺴﻞ ﺩﻡ ﺍﻟﺤﻴﻀﺔ ﻣﻦ ﺍﻟﺜﻮﺏ‬ ‫ﻳﺠﺐ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﺣﻜﻢ ﺳﺎﺋﺮ ﺍﻟﺪﻣﺎﺀ ﻛﺤﻜﻢ ﺍﻟﺤﻴﺾ ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ‬ ‫ﻗﻠﻴﻞ ﺫﻟﻚ ﻭﻻ ﻛﺜﻴﺮﻩ)‪.(١‬‬ ‫‪ $ ١٠‬ام‪:‬‬ ‫ﻓﻲ ﺗﻄﻬﻴﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺤﺒﻮﺏ ﻭﺍﻟﻨﻴﻞ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ :‬ﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪:‬‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﺑﺮﻣﺔ ﻟﺤﻢ ﻭﻗﻊ ﻓﻴﻬﺎ ﻃﺎﺋﺮ ﻓﻤﺎﺕ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺆﻛﻞ ﺍﻟﻠﺤﻢ‬ ‫ﻣﻔﺴﺮﺍ ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻌﺘﺒﺮ‪ ،‬ﻓﺈﻥ‬ ‫‬‫ﻭﻳﺮﺍﻕ ﺍﻟﻤﺮﻕ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﺍﻟﺨﺒﺮ ﻟﻢ ﻳﻨﺰﻝ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٤٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪68‬‬ ‫ﻛﺎﻥ ﺍﻟﻄﻴﺮ ﻣﺎﺕ ﻓﻴﻬﺎ ﻭﻗﺪ ﺳﻜﻦ ﻏﻠﻴﺎﻥ ﺍﻟﺒﺮﻣﺔ‪ ،‬ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﺑﻌﺪ ﺃﻥ ﻳﻐﺴﻞ ﻭﻳﺼﺐ‬ ‫ﺍﻟﻤﺮﻕ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎﺕ ﻓﻲ ﺣﺎﻝ ﻧﻀﺠﻪ ﺣﻴﻦ ﻏﻠﻴﺎﻥ ﺍﻟﺒﺮﻕ ﻟﻢ ﻳﺆﻛﻞ ﺍﻟﻠﺤﻢ ﻭﻻ‬ ‫ﺍﻟﻤﺮﻕ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻗﺪ ﺗﺪﺍﺧﻠﺖ ﻓﻲ ﺍﻟﻠﺤﻢ‪.‬‬ ‫‪ $ ١١‬ا اب)‪:(١‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﻌﺘﺒﺮ‪ ،‬ﻭﻣﻦ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﻳﻀﺎﻑ ﺇﻟﻰ ﺃﺑﻲ ﻋﻠﻲ ﺃﻧﻪ ﺟﻮﺍﺏ ﻟﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺫﻛﺮ ﻃﻬﺎﺭﺓ ﺍﻟﺠﺮﺍﺏ ﺇﺫﺍ ﺗﻨﺠﺲ ﻭﺍﻟﻤﻄﺒﻮﺧﺎﺕ ﻭﻧﺤﻮﻫﺎ‪،‬‬ ‫ﻭﻓﻲ ﺩﺍﺑﺔ ﺃﻭ ﺑﺸﺮ ﺑﺎﻝ ﻋﻠﻰ ﺟﺮﺍﺏ ﻓﺈﻥ ﻋﻠﻢ ﺃﻥ ﺍﻟﺒﻮﻝ ﻗﺪ ﺻﺎﺭ ﻋﻠﻰ ﺍﻟﺘﻤﺮ ﺷﻖ‬ ‫ﺍﻟﺠﺮﺍﺏ ﻭﻏﺴﻞ ﺗﻤﺮﻩ ﺑﺎﻟﻤﺎﺀ ﻭﺃﻛﻞ‪ ...‬ﻭﻋﻦ ﺟﺮﺍﺏ ﻛﻨﺰ ﺑﻤﺎﺀ ﻭﻗﻊ ﻓﻴﻪ ﻣﻴﺘﺔ‪ ،‬ﺃﻭ‬ ‫‬ ‫ﻏﺴﻼ ﻳﺮﻭﻥ ﺃﻧﻪ ﻗﺪ‬‫ﻛﺎﻥ ﻋﺠﻦ ﺑﻪ ﺍﻟﺘﻤﺮ ﺣﻴﻦ ﻛﻨﺰ ﻓﺄﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻳﻐﺴﻞ ﺫﻟﻚ ﺍﻟﺘﻤﺮ‬ ‫ﻃﺎﺏ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻧﻀﺢ ﺑﺎﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻤﻴﺘﺔ ﻳﻐﺴﻞ ﻭﻳﻨﻀﺢ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﻭﻋﺠﻴﻦ ﺍﻟﺘﻤﺮ ﻧﺠﺲ ﻭﻓﻲ ﺟﻮﺍﺏ ﻟﻪ ﺇﻟﻰ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺷﻢ ﻓﻲ ﺧﻨﺎﺯ‬ ‫ﻭﻗﻊ ﻓﻲ ﺳﻤﻚ ﻓﻲ ﺑﺮﻣﺔ ﺛﻢ ﻣﺎﺕ ﻓﺎﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﺠﺮﺓ ﻳﺮﺍﻕ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺴﻤﻚ ﻓﺈﻥ‬ ‫ﺑﻠﻐﻮﺍ ﻓﻴﻪ ﺍﻟﻐﺴﻞ ﺑﺎﻟﻤﺎﺀ ﺣﺘﻰ ﻳﺒﻠﻎ ﺣﻴﺚ ﺑﻠﻎ ﺍﻷﻭﻝ ﺃﻥ ﻳﻜﻮﻥ ﻳﺆﻛﻞ‪ .‬ﻗﺎﻝ ﻏﻴﺮﻩ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﺠﺮﺍﺏ ﻓﺈﺫﺍ ﺳﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺒﻮﻝ ﻓﻔﻲ ﻇﺎﻫﺮ ﺍﻟﺤﻜﻢ ﺇﻧﻤﺎ ﻳﻐﺴﻞ ﻣﺎ ﻇﻬﺮ ﺣﺘﻰ‬ ‫ﻳﺼﺢ ﺃﻧﻪ ﻣﺲ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺍﺳﺘﺘﺮ ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻌﺘﺒﺮ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺇﻻ ﻣﺴﻪ ﻟﻠﺘﻤﺮ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻟﻨﻈﺮ‪ ،‬ﻓﻤﻌﻨﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻐﺴﻞ ﻣﺎ ﺃﻣﻜﻦ ﻏﺴﻠﻪ ﻣﻦ‬ ‫ﺍﻟﺠﺮﺍﺏ ﺛﻢ ﻳﺼﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺑﻘﺪﺭ ﻣﺎ ﻳﺒﻠﻎ ﺣﻴﺚ ﺑﻠﻎ ﺍﻟﺒﻮﻝ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ‬ ‫ﻭﺗﻠﻚ ﻃﻬﺎﺭﺓ ﻷﻥ ﻫﺬﺍ ﻣﺎ ﻳﺸﺒﻪ ﻣﻮﺿﻮﻉ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ ﻣﺜﻞ ﻫﺬﺍ)‪.(٢‬‬ ‫‪ M$  ١٢‬ا'‪+0 +‬ء ! ‪:6‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﻤﺮ ﺇﺫﺍ ﻋﺠﻦ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﻓﻴﺨﺮﺝ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﺎﻧﻲ ﻣﺎ ﻗﻴﻞ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﺠﺮﺍﺏ‪ :‬ﻭﻋﺎﺀ ﺍﻟﺘﻤﺮ )ﺟﻮﺍﻝ ﺃﻭ ﻧﺤﻮﻩ(‪.‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٥٥‬‬ ‫‪69‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻧﺠﺲ‪ ،‬ﻭﻛﻠﻪ ﺍﻟﻤﻌﻨﻰ ﻓﻴﻪ ﻭﺍﺳﻊ ﺃﻧﻪ ﻻ ﻳﺒﻠﻎ ﺑﻪ ﺇﻟﻰ ﻃﻬﺎﺭﺓ ﻭﻻ‬ ‫ﻏﺴﻞ ﻭﻣﻌﻨﺎﻩ ﻣﻌﻨﻰ ﺍﻟﻤﺘﺮﻭﻙ ﺍﻟﺜﺎﺑﺖ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻰ ﺍﻷﻳﺪ ﻭﻣﻨﺘﻘﻞ ﺇﻟﻰ ﺫﺍﺕ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﺑﻤﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ .‬ﻭﻣﻌﻲ ﺃﻧﻪ ﻗﺪ ﻗﺒﻞ ﺑﻪ ﺇﻥ ﻧﻜﻞ ﻭﻓﺘﺖ ﻭﺟﻌﻞ ﻓﻲ‬ ‫ﺍﻟﺸﻤﺲ ﺑﻘﺪﺭ ﻣﺎ ﺗﺒﻠﻐﻪ ﺍﻟﺸﻤﺲ ﺃﻭ ﺣﻤﻮﻫﺎ‪ ،‬ﻣﻔﺮﻗﺎ ﻓﻲ ﺍﻟﺸﻤﺲ ﺣﺘﻰ ﻳﺠﻒ‬ ‫ﻭﺗﺰﻭﻝ ﻋﻨﻪ ﺃﺣﻜﺎﻡ ﺭﻃﻮﺑﺎﺕ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﺗﺬﻫﺐ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﺑﻤﻌﺎﻧﻲ ﺭﻃﻮﺑﺎﺕ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻨﻪ ﺇﻥ ﺗﻠﻚ ﺍﻟﻄﻬﺎﺭﺓ ﻃﻬﺎﺭﺗﻪ ﻷﻧﻪ‬ ‫ﻻ ﻳﺒﻠﻎ ﺇﻟﻰ ﻏﺴﻠﻪ ﺇﻻ ﺑﺎﻟﻤﻀﺮﺓ ﻭﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻨﺪ‬ ‫ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺰﻭﻝ ﺍﻷﺣﻜﺎﻡ ﻭﻳﺘﺒﺪﻝ ﺍﻟﻀﻴﻖ ﺳﻌﺔ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻏﻴﺮ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻟﻢ ﻳﺜﺒﺖ ﻣﻌﺎﻧﻲ ﻣﺜﻞ ﻫﺬﺍ ﻋﻨﺪ ﻟﺰﻭﻡ ﺍﻻﺿﻄﺮﺍﺭ ﻟﻢ ﻳﺜﺒﺖ ﻣﻌﻨﻰ ﻣﺎ ﻗﻴﻞ ﻓﻲ‬ ‫ﺍﻟﺪﻭﺍﺱ ﻭﺍﻟﺰﻭﺍﺟﺮ ﻭﺷﺮﺭ ﺑﻮﻝ ﺍﻹﺑﻞ ﻋﻨﺪ ﺍﻟﺘﺰﺍﺣﻢ ﻭﻟﻢ ﻳﺜﺒﺖ ﻣﻌﻨﻰ ﻣﺎ ﻗﻴﻞ ﻣﻦ‬ ‫ﻃﻬﺎﺭﺓ ﺍﻟﺨﺒﺰ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺠﻴﻦ ﻗﺪ ﺗﻨﺠﺲ ﺃﻭ ﺍﻟﺪﻗﻴﻖ ﺃﻭ ﺍﻟﺤﺐ ﺑﻤﻌﺎﻧﻲ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﻏﻴﺮ ﺍﻟﺬﻭﺍﺕ ﻷﻥ ﻫﺬﺍ ﻛﻠﻪ ﻣﻌﻨﻰ ﻭﺍﺣﺪ)‪ ...(١‬ﻭﻣﻌﻨﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪:‬‬ ‫ﺧﺒﺰﻩ ﺑﺎﻟﻨﺎﺭ ﻃﻬﺎﺭﺗﻪ ﺗﺠﻤﻴﻊ ﻣﺎ ﺧﺒﺰ ﻓﻲ ﺗﻨﻮﺭ ﺃﻭ ﻃﺎﺋﺢ ﺃﻭ ﺣﺼﻰ‪ ،‬ﻭﻣﻌﻲ ﺃﻥ ﺫﻟﻚ‬ ‫ﻛﻠﻪ ﺳﻮﺍﺀ ﻭﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ ﺯﻭﺍﻝ ﺭﻃﻮﺑﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻤﺬﻫﺒﺎﺕ ﻣﻦ‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﺳﻮﺍﺀ‪ ،‬ﻭﻳﺜﺒﺖ ﻣﻌﻨﻰ ﻃﻬﺎﺭﺗﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻋﻨﺪﻱ)‪.(٢‬‬ ‫‪ ١٣‬ا‪ A+‬ا‪Q+‬خ ‪+0‬ء ! ‪:6‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ ﻓﻲ ﺍﻟﺴﻤﻚ ﺍﻟﻤﻄﺒﻮﺥ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﻛﺎﻟﻘﻮﻝ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻄﺒﻮﺥ ﺃﻧﻪ ﻧﺠﺲ ﻣﺘﺮﻭﻙ ﺇﻻ ﺇﺫﺍ ﺃﻣﻜﻦ ﺗﻨﺸﻴﻒ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺭﻃﻮﺑﺘﻬﺎ ﻛﺎﻷﺷﻴﺎﺀ‬ ‫ﺍﻟﺘﻲ ﺃﺻﻠﻬﺎ ﻃﺎﻫﺮ ﻭﻋﺎﺭﺿﺘﻬﺎ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﺧﺎﺭﺝ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺇﺫﺍ‬ ‫ﺍﺣﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻣﻦ ﺍﻟﻠﺤﻮﻡ ﻭﺍﻷﺳﻤﺎﻙ ﻭﺍﻟﺤﺒﻮﺏ ﻣﻦ ﺍﻟﺒﺎﻗﻼﺀ ﻭﺍﻟﻠﻮﺑﻴﺎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٥٧‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪70‬‬ ‫ﻭﺍﻷﺭﺯ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺧﺮﺝ ﻣﺨﺮﺝ ﻫﺬﺍ ﻓﻜﻞ ﻣﻌﻨﺎﻩ ﻋﻨﺪﻱ ﻭﺍﺣﺪ ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻨﻈﺮ‬ ‫ﻓﻴﻪ ﻭﻓﻲ ﺗﻄﻬﻴﺮﻩ ﺑﺄﺣﺪ ﻣﻌﺎﻧﻲ ﻣﺎ ﻗﺪ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﻭﻻ ﻳﺨﺘﻠﻒ ﺫﻟﻚ‬ ‫ﻋﻨﺪﻱ ﻓﻲ ﺷﻲﺀ ﻳﺨﺮﺝ ﻣﺨﺮﺟﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻛﻠﻬﺎ ﻋﻨﺪﻱ ﻓﻲ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻤﻄﺒﻮﺧﺎﺕ ﺍﻟﻤﺴﺘﻨﺠﺴﺎﺕ ﺑﻤﻌﺎﻧﻲ ﺍﻟﻄﺒﺦ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ ﺃﻥ ﺫﻟﻚ‬ ‫ﻣﺘﺮﻭﻙ ﺑﻨﺠﺎﺳﺘﻪ ﻭﻻ ﻃﻬﺎﺭﺓ ﻣﻨﻪ ﻭﻻ ﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺨﺒﺰ ﻳﻠﺤﻖ ﻣﻌﻨﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻌﻠﻪ‬ ‫ﺃﻛﺜﺮ ﻣﺎ ﻗﻴﻞ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺇﺫﺍ ﺗﻨﺠﺴﺖ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﻣﺎ ﺧﺮﺝ ﺑﻤﻌﻨﺎﻫﺎ ﺃﻧﻪ‬ ‫ﻻ ﻭﺟﻪ ﺇﻟﻰ ﺗﻄﻬﻴﺮﻫﺎ ﻭﻳﺪﻓﻦ‪.‬‬ ‫‪ #,- ١٤‬اﻻ!'ع ‪:6 7'+0‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻊ‬ ‫ﻭﻻ ﻳﻄﻌﻢ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﻻ ‬ ‫ﺑﻬﺎ ﺑﻮﺟﻪ ﻳﺒﻄﻞ ﺑﻴﻌﻬﺎ ﻭﻫﺒﺘﻬﺎ ﻭﻛﺎﻧﺖ ﻻ ﺗﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻷﻣﻼﻙ ﻭﻫﻲ ﺑﺎﻃﻠﺔ‬ ‫ﻣﺘﺮﻭﻛﺔ‪ .‬ﻭﻣﻌﻨﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﻭﺇﻥ ﺗﻨﺠﺴﺖ‪ ،‬ﻭﺛﺒﺖ ﺃﻧﻪ ﻻ ﻭﺟﻪ ﺇﻟﻰ‬ ‫ﻃﻬﺎﺭﺗﻬﺎ ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﻻ ﻭﺟﻪ ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻄﻌﻢ ﺍﻟﺪﻭﺍﺏ ﻭﻟﻮ‬ ‫ﻧﺠﺴﺎ ﻷﻥ ﺍﻟﺪﻭﺍﺏ ﻻ ﺇﺛﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻫﻲ ﻓﻲ ﺃﻛﻠﻬﺎ ﻣﺘﻌﺒﺪﺓ ﻭﻻ ﺁﺛﻤﺔ‪،‬‬ ‫‬‫ﻛﺎﻥ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﻌﻴﻦ ﻟﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﻏﻴﺮ ﻣﻌﻴﻦ ﻋﻠﻰ ﺇﺛﻢ ﻭﻻ ﻋﺪﻭﺍﻥ‪ ...‬ﻭﻻ ﻳﺒﻌﺪ‬ ‫ﺍﻟﺒﺎﻟﻎ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﺜﻤﻨﻪ‪ ...‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻻ ﻳﺒﻌﻪ ﻓﻼ ﻳﺒﻴﻌﻪ ﻷﻫﻞ ﺍﻟﺬﻣﺔ ﻭﻻ‬ ‫ﻷﻫﻞ ﺍﻹﺳﻼﻡ ﻷﻥ ﺫﻟﻚ ﻣﺨﺎﻟﻂ ﻟﻠﺤﺮﺍﻡ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﺤﻼﻝ‬ ‫ﺑﺼﻔﻘﺔ ﻭﺍﺣﺪﺓ ﻷﻧﻪ ﻛﻠﻪ ﺣﺮﺍﻡ‪...‬‬ ‫‪ #,- ١٥‬اﻻ!'ع ‪B0‬رة‪:‬‬ ‫ﻛﻤﺎ ﻗﺪ ﻗﻴﻞ ﻓﻲ ﺍﻟﻌﺬﺭﺓ‪ :‬ﺇﻧﻬﺎ ﺑﺤﺎﻝ ﻣﻦ ﺍﻟﺤﺮﺍﻡ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻨﺠﺎﺳﺔ ‬ ‫ﺃﻭﻻ‬ ‫ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺃﻧﻬﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﺘﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻟﻄﻮﺍﻫﺮ ﻣﻦ ﺭﻭﺙ ﺃﻭ ﺭﻣﺎﺩ ﺃﻭ ﺑﻌﺮ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺃﻥ ﻳﻤﺴﻬﺎ ﻓﻲ ﺟﻤﻠﺔ‬ ‫ﺫﻟﻚ ﺣﻼﻝ ﺟﺎﺋﺰ ﻷﻥ ﻣﻌﻨﻰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﺛﺎﺑﺖ ﻓﻲ ﻣﻌﻨﻰ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﺍﺀ‬ ‫‪71‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻟﻬﺎ ﻻ ﻳﻘﻊ ﻣﻮﻗﻊ ﺍﻟﻀﻴﺎﻉ ﻭﻻ ﺇﺿﺎﻋﺔ ﺍﻟﻤﺎﻝ ﻭﺇﻧﻤﺎ ﻧﺸﻴﺮ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻬﺎ ﺑﻤﻌﺎﻧﻲ‬ ‫ﺍﻟﺠﺎﺋﺰ ﻭﺍﻟﺤﻼﻝ)‪...(١‬‬ ‫‪ o$0 #,- ١٦‬ا‪ +K‬وا‪: 7K‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺧﺮﺝ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺇﻻ ﻟﻤﻌﺎﻧﻲ‬ ‫ﺍﻻﺳﻢ ﺃﻭ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﻭﻻ ﺷﺮﺍﺅﻩ ﻭﺫﻟﻚ ﻣﺤﺠﻮﺭ ﻣﺤﺮﻡ‬ ‫ﺭﺟﺴﺎ ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺑﻴﻊ‬ ‫‬‫ﺣﺮﺍﻣﺎ ﺃﻭ‬ ‫‬‫ﻣﻌﻨﻲ ﺑﻤﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﻭﻻ ﺷﺮﺍﺋﻪ ﺍﺧﺘﻼﻓﺎ ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ‬ ‫ﺭﺟﺴﺎ ﻻ ﻳﻘﻊ ﺑﻪ ﻣﻌﺎﻧﻲ ﺍﻻﻧﺘﻔﺎﻉ ﻓﻲ ﺍﻟﺠﺎﺋﺰ ﺇﻻ ﺑﻤﻌﺎﻧﻲ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ‬ ‫‬‫ﺣﺮﺍﻣﺎ‬ ‫‬‫ﺃﺻﻠﻪ‬ ‫ﺍﻹﺛﻢ‪ ...‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻨﺪﻱ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻣﺜﻞ ﺍﻟﺨﻤﺮ‬ ‫ﻭﺍﻟﻤﻴﺘﺔ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﺃﻥ ﻳﻄﻌﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﻻ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺍﻷﻃﻔﺎﻝ ﻭﻻ ﻳﺒﺎﻉ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺑﺤﺎﻝ‪ ...‬ﻭﺍﻟﺤﻼﻝ ﺍﻟﻄﺎﻫﺮ ﻓﻲ ﺍﻷﺻﻞ ﺑﻜﻞ ﺣﺎﻝ‬ ‫ﻣﺎ ﺑﻘﻲ ﻟﻪ ﺍﺳﻢ ﻏﻴﺮ ﻣﺴﺘﻬﻠﻚ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻬﻮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻲ ﺍﻷﺻﻞ‬ ‫ﻭﻳﺠﻲﺀ ﺍﻟﻤﻀﻄﺮ ﻣﻦ ﺫﻟﻚ ﻧﻔﺴﻪ ﺩﻭﻥ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻲ ﺍﻷﺻﻞ)‪.(٢‬‬ ‫‪ $ ١٧‬ا‪Q+‬خ ‪+0‬ء ! ‪:6‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﻭ ﻣﺎﺀ( ﻧﺠﺲ )ﻋﺠﻦ ﺑﻪ ﺃﻭ ﻃﺒﺦ( ﺑﻪ ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﻐﺴﻞ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻌﺠﻮﻥ ﺑﻪ ﺇﺯﺍﻟﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﺗﻄﻬﻴﺮ ﺍﻟﻤﻌﺠﻮﻥ ﺑﻪ ﺑﺄﻥ‬ ‫ﻳﻐﻤﺲ ﻓﻲ ﺍﻟﻤﺎﺀ ﻭﻳﻘﻠﺐ ﺑﺎﻃﻨﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺗﻄﻬﻴﺮ ﺍﻟﻤﻄﺒﻮﺥ ﺑﻪ ﺑﺄﻥ ﻳﻮﺻﻞ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺣﻴﺚ ﺑﻠﻎ ﺍﻟﻨﺠﺲ ﺃﻭ ﻳﺘﺮﻙ ﻓﻴﻄﻬﺮ ﺑﺎﻟﺰﻣﺎﻥ‪ ،‬ﺃﻭ ﻳﻴﺒﺲ ﻭﻳﻐﺴﻞ‬ ‫ﻇﺎﻫﺮﻩ‪ ،‬ﻳﻠﻘﻰ ﻓﻲ ﺍﻟﻤﺎﺀ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﺎ ﻳﻤﻜﻦ ﻓﻴﻪ ﺫﻟﻚ‪،‬‬ ‫ﻭﺗﻄﻬﻴﺮ ﺍﻟﻤﺼﺒﻮﻍ ﺑﻨﺠﺲ ﻳﺰﻭﻝ ﺍﻟﺼﺒﻎ ﺃﻭ ﻻ ﻳﻨﺘﻘﺺ‪) .‬ﻭﺿﺢ( ﺍﻟﻐﺴﻞ )ﻓﻲ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.١٦٠‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.١٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪72‬‬ ‫ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺒﻘﻮﻝ ﻣﻦ ﺣﻴﺚ( ﺩﺧﻞ ﺍﻟﻨﺠﺲ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻝ‪) :‬ﻧﻔﺬ( ﻭﺍﻟﻀﻤﻴﺮ ﻓﻲ‬ ‫ﻗﻠﻪ )ﺇﻟﻴﻪ( ﻟﻠﻨﺠﺲ )ﺍﻟﻤﺎﺀ(‪.‬‬ ‫ﻭﻟﻮ ﺗﻘﻊ ﻓﻲ ﺍﻟﻨﺠﺲ ﺣﺘﻰ ﺍﺧﺘﻤﺮ ﺃﻭ ﻃﺒﺦ ﺍﻟﻠﺤﻢ ﺃﻭ ﻏﻴﺮﻩ ﻓﻴﻪ ﺣﺘﻰ ﺍﻧﺘﻬﻰ‬ ‫ﻃﺒﺨﻪ ﻓﻴﻴﺒﺲ ﻛﻞ ﺫﻟﻚ ﻭﻳﻐﺴﻞ ﻃﺎﻫﺮﻩ ﻭﻳﺠﻌﻞ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺣﺘﻰ ﻳﺒﻠﻎ ﺣﻴﺚ‬ ‫ﺑﻠﻎ ﺍﻟﻨﺠﺲ ﺃﻭ ﻳﻄﺒﺦ ﺍﻟﻠﺤﻢ ﺣﺘﻰ ﻳﺼﻞ ﺍﻟﻤﺎﺀ ﺣﻴﺚ ﻭﺻﻞ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻏﺴﻞ ﻟﺜﻤﺮ ﺃﻭ ﺑﻘﻞ ﻧﻘﻊ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﺃﻭ ﻧﺤﻮﻩ ﻣﻦ ﺍﻟﻤﺎﺋﻊ ﺍﻟﻨﺠﺲ ﺃﻭ‬ ‫ﻧﺠﺲ ﻫﻮ ﺣﺘﻰ ﺍﺧﺘﻤﺮ ﻓﻴﻪ ﻭﻧﻘﻊ ﻓﻲ ﺫﻟﻚ ﺣﺘﻰ ﺍﺧﺘﻤﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﺘﻴﻦ ﻭﺍﻟﺮﻃﺐ‬ ‫ﻭﺩﺍﺧﻞ ﺍﻟﺒﻄﻴﺦ ﻭﺧﺎﺭﺟﻪ ﺍﻟﺨﺪﻭﺵ ﻭﻣﺎ ﺩﺧﻠﻪ ﻧﺠﺲ ﺑﺎﻟﻄﺒﺦ‪ ،‬ﻭﺇﻥ ﻋﺠﻦ ﺧﺒﺰ‬ ‫ﺑﻨﺠﺲ ﺯﻳﺪ ﻓﻲ ﺇﻧﻀﺎﺟﻪ ﺣﺘﻰ ﺗﺰﻭﻝ ﺭﻃﻮﺑﺘﻪ ﺑﺎﻟﻨﺎﺭ ﺗﻘﻠﻴﺒﻪ)‪.(١‬‬ ‫ﻋﻦ ﺃﺑﻲ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺑﻦ ﺃﺣﻤﺪ ﺃﻧﻪ ﺳﺄﻟﻪ ﺳﺎﺋﻞ ﻋﻦ ﺑﻴﺾ ﻃﺒﺦ ﻓﻲ ﺃﺭﺯ‪،‬‬ ‫ﻓﻠﻤﺎ ﺃﻥ ﻧﻀﺞ ﺍﻷﺭﺯ ﻏﺮﻑ ﻣﻨﻪ ﻓﻲ ﺇﻧﺎﺀ ﻏﻴﺮ ﺍﻟﻘﺪﺭ ﻣﺎ ﻏﺮﻑ‪ ،‬ﻭﻏﺮﻑ ﺑﻴﻀﺔ ﻣﻦ‬ ‫ﺍﻟﺒﻴﺾ ﻓﻲ ﺍﻟﻤﻐﺮﻭﻑ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﻣﻨﺸﻘﺔ ﻭﻓﻴﻬﺎ ﻓﺮﺥ‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻷﺭﺯ‬ ‫ﺍﻟﺬﻱ ﻗﺪ ﻏﺮﻑ ﻓﻲ ﺍﻹﻧﺎﺀ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﺣﻜﻤﻪ؟ ﻗﺎﻝ‪ :‬ﺣﻜﻤﻪ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻬﺎ‬ ‫ﺍﻧﺸﻘﺖ ﺍﻟﺒﻴﻀﺔ ﻓﻲ ﺍﻟﻘﺪﺭ ﻗﺒﻞ ﺃﻥ ﻳﻐﺮﻑ ﻫﺬﺍ ﺍﻷﺭﺯ ﺍﻟﺬﻱ ﻗﺪ ﻏﺮﻑ ﻗﻠﺖ‪ :‬ﻓﻤﺎ‬ ‫ﺣﺎﻝ ﺳﺎﺋﺮ ﺍﻷﺭﺯ ﺍﻟﻨﻲﺀ ﻓﻲ ﺍﻟﻘﺪﺭ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﺈﻧﻪ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﺍﻟﺒﻴﻀﺔ ﻗﺪ ﺍﻧﺸﻘﺖ ﻣﺬ ﻫﻲ ﻓﻲ ﺍﻟﻘﺪﺭ ﻭﻟﻢ ﺗﻨﺸﻖ ﻓﻲ ﺍﻟﻤﻐﺮﻑ‪ ،‬ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺬﻫﺐ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻘﺪﺭ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺳﺌﻞ ﻋﻦ ﺭﺟﻞ ﻳﻄﺒﺦ‬ ‫ﺑﺴﺮﺍ ﺑﻤﺎﺀ ﻧﺠﺲ ﻓﻐﻠﻰ ﺑﻪ ﺍﻟﻤﺎﺀ ﺣﺘﻰ ﻧﻀﺞ‪ ،‬ﻛﻴﻒ ﻳﺼﻨﻊ ﺑﻪ ﺣﺘﻰ ﻳﻄﻬﺮ؟ ﻗﺎﻝ‪:‬‬ ‫‬ ‫ﻣﻌﻲ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻳﻐﺴﻞ ﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺔ ﺛﻢ ﻳﺠﻔﻒ ﺑﻘﺪﺭ ﻣﺎ ﻳﺬﻫﺐ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻏﻠﻰ‬ ‫ﺑﻪ‪ ،‬ﺃﻭ ﻳﺠﻔﻒ ﺛﻢ ﻳﻐﺴﻞ‪ ،‬ﺛﻢ ﻳﻐﻠﻲ ﺑﻤﺎﺀ ﻃﺎﻫﺮ ﺑﻘﺪﺭ ﻣﺎ ﻳﺪﺧﻞ ﻣﻨﻪ ﻣﺜﻞ ﻣﺎ ﺩﺧﻠﻪ‬ ‫ﺛﺎﻧﻴﺎ ﻭﻳﺠﺰﻳﻪ ﺫﻟﻚ«)‪.(٢‬‬ ‫ﻏﺴﻼ ‬‫‬‫ﻣﻦ ﺍﻷﻭﻝ ﺛﻢ ﻳﻐﺴﻞ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٦٤‬ ‪.٤٦٥‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.١٦٧‬‬ ‫‪73‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫‪ ١٨‬و‪ $ UR‬ا‪Q2‬ب‪:‬‬ ‫ﻣﻦ ﺍﻟﻀﻴﺎﺀ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﺃﺻﺎﺏ ﺑﻮﻝ ﺳﻨﻮﺭ ﻇﺮﻓﺎ ﻓﻴﻪ ﺣﺐ‪ ،‬ﺃﺧﺮﺝ ﻣﺎ ﻋﻠﻢ ﺃﻥ‬ ‫ﺍﻟﺒﻮﻝ ﺃﺻﺎﺑﻪ ﻭﻏﺴﻞ ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺒﺎﻗﻲ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺤﺐ ﻳﺤﻤﻞ ﻋﻨﺪ ﺍﻟﻐﺴﻞ‬ ‫ﺣﺘﻰ ﻳﺪﺧﻞ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻣﺪﺍﺧﻞ ﺍﻟﻨﺠﺲ ﻷﻥ ﺍﻟﺤﺐ ﻳﻨﺸﻒ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺍﻷﺷﻴﺎﺥ‪ :‬ﺳﺌﻞ ﻋﻦ ﺳﻨﻮﺭﺓ ﺗﻨﺘﺞ ﻓﻲ ﺣﺐ ﻭﻻ ﺃﺩﺭﻱ ﻭﻗﻊ ﻓﻴﻪ ﻣﻨﻬﺎ ﺷﻲﺀ ﺃﻡ ﻻ‪:‬‬ ‫ﻫﻞ ﻳﺠﺐ ﺷﻲﺀ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻪ ﻟﻢ ﻳﻄﻬﺮ ﺇﻻ ﺃﻧﻪ ﻃﺤﻦ‬ ‫ﻭﺧﺒﺰ ﻭﺃﻛﻞ ﻫﻞ ﻳﻨﺠﺲ ﻣﻦ ﺃﻛﻠﻪ ﺃﻭ ﻣﺴﻪ؟ ﻭﻛﺬﻟﻚ ﺍﻟﺘﻨﻮﺭ ﺍﻟﺬﻱ ﺧﺒﺰ ﺑﻪ؟‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻧﺠﺲ)‪.(١‬‬ ‫‪ $ ١٩‬اﻷرض و!‪:>2‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻃﺮﺍﺩ )ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺮﻳﺢ ﻭﺍﻟﺸﻤﺲ( ﻭﻳﻜﻔﻲ ﻭﺍﺣﺪ‪،‬‬ ‫ﺗﻄﻬﻴﺮﺍ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺮﻳﺢ ﺃﻭ ﺍﻟﺸﻤﺲ ﺑﻼ ﺯﻣﺎﻥ )ﻓﻲ‬ ‫‬‫ﻭﻟﻜﻦ ﺍﺟﺘﻤﺎﻋﻬﺎ ﺃﺳﺮﻉ‬ ‫ﺍﻷﺭﺽ( ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺤﺘﻤﻞ ﺣﻴﺚ ﺑﻨﻲ ﺁﺩﻡ«)‪ ،(٢‬ﺃﻱ‪ :‬ﻻ ﻳﺒﻘﻰ ﻋﻴﻨﻪ ﻣﻌﻬﺎ ﻓﺘﻜﻮﻥ‬ ‫ﺣﺎﻣﻠﺔ ﻟﻪ‪ ،‬ﺑﻞ ﺗﻔﻨﻴﻪ ﻭﺗﺰﻳﻠﻪ‪ ،‬ﻭﻟﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﻛﻨﺖ ﺃﺑﻴﺖ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﻋﻬﺪ‬ ‫ﻋﺰﺑﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻜﻼﺏ ﺗﺒﻮﻝ ﻭﺗﻘﺒﻞ ﻭﺗﺪﺑﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻛﻨﺖ ﺷﺎ ‪‬ﺑﺎ ‬ ‫ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻳﺮﺷﻮﻥ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ«‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﺫﻟﻚ ﻷﻛﻞ ﺍﻷﺭﺽ ﺍﻟﻨﺠﺲ ﺇﻥ ﻟﻢ‬ ‫ﻳﺘﺒﻴﻦ‪ ،‬ﻭﺭﻭﻯ ﺫﻟﻚ ﺃﺑﻮ ﺩﺍﻭﺩ‪) ...‬ﻭﻣﺎ ﺍﺗﺼﻞ ﺑﻬﺎ ﻛﺤﺎﺋﻂ( ﻭﻣﺎ ﻋﻤﻞ ﻣﻦ ﺍﻷﺭﺽ‬ ‫ﻭﻧﺒﺎﺕ ﻭﺛﻤﺎﺭ‪ ،‬ﻭﻛﺬﺍ ﻧﺒﺎﺕ ﺍﻧﻔﺼﻞ ﺃﻭ ﺛﻤﺎﺭ ﺍﻧﻔﺼﻠﺖ ﻋﻨﺪ ﺑﻌﺾ)‪.(٣‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻫﻮ ﻃﻔﻞ ﺃﻭ ﺑﺎﻟﻎ ﻭﺍﻟﺬﻱ ﻫﻮ ﻏﻴﺮ ﺁﺩﻣﻲ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﻭﺑﺴﻼﻥ‪ :‬ﻳﻄﻬﺮ ﺟﺴﺪ ﺍﻵﺩﻣﻲ ﺍﻟﺒﺎﻟﻎ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺃﻥ ﺍﻟﺠﺴﺪ ﻳﺄﻛﻞ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺹ ‪ ٧‬ﺹ ‪.١٦٨‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪74‬‬ ‫ﺍﻟﻨﺠﺲ )ﻭﻛﻞ ﻣﺎ ﻳﺬﻫﺐ ﺍﻟﻨﺠﺲ( ﻳﺘﻼﺷﻰ ﻓﻴﻪ ﻭﻳﺰﻭﻝ )ﻳﻄﻬﺮ ﺑﺎﻟﺰﻣﺎﻥ( ﻛﺎﻟﺠﻠﻮﺩ‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻣﻤﺎ ﻟﻴﺲ ﻣﻦ ﺍﻷﺭﺽ‪ ...‬ﻭﺩﺧﻞ ﻓﻲ ﺫﻟﻚ ﺍﻟﺼﻮﻑ‬ ‫ﻭﺍﻟﻮﺑﺮ ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺮﻳﺶ ﻭﺍﻟﺤﺮﻳﺮ ﺍﻟﺒﺤﺮﻱ ﻭﺍﻟﺒﺮﻱ ﻭﺍﻟﻠﺤﻮﻡ ﻭﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﺤﻮﺕ‬ ‫ﺣﻴﻴﻦ ﺃﻭ ﻣﻴﺘﻴﻦ‪ ...‬ﻭﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﺰﻣﺎﻥ ﺇﻧﻤﺎ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻷﺭﺽ‬ ‫ﻭﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻓﻲ ﻏﻴﺮﻫﺎ ﻗﻴﺎﺱ ﻋﻠﻴﻬﺎ‪.(١)...‬‬ ‫ﻭﻓﻲ ﺗﻄﻬﻴﺮ ﺍﻷﺭﺽ ﻭﻣﺎ ﺃﻧﺒﺘﺖ ﻭﺍﻟﺠﻨﺪﻝ ﻭﺍﻟﺼﻔﺎ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺇﺫﺍ ﺩﺧﻠﺘﻪ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻟﺤﺎﺋﻂ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺼﻮﻑ ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻮﺑﺮ‪...‬‬ ‫ﺳﺌﻞ ﻋﻦ ﺍﻟﺒﻮﻝ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ﺇﺫﺍ ﺿﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻭﻳﺒﺲ ﻫﻞ‬ ‫ﻳﻄﻬﺮ؟ ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻥ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻳﺒﺲ ﻭﻟﻮ ﻟﻢ ﻳﺘﻐﻴﺮ ﺍﻷﺛﺮ ﻓﻘﺪ ﻃﻬﺮ ﻭﺍﻟﺒﻮﻝ ﻻ ﻳﻄﻬﺮ‬ ‫ﺣﺘﻰ ﻳﺰﻭﻝ ﺃﺛﺮﻩ ﻭﻟﻮ ﻳﺒﺲ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻋﻨﺪﻱ ﻓﺮﻕ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﻤﺎ ﺣﺪ ﺯﻭﺍﻝ ﺃﺛﺮ‬ ‫ﺍﻟﺒﻮﻝ؟ ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺒﻖ ﻟﻠﺒﻮﻝ ﺃﺛﺮ ﻣﻤﺎ ﻳﻌﺮﻑ ﺑﻌﻼﻣﺎﺗﻪ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﻬﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﺠﺎﺳﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺍﻷﺭﺽ ﻭﺿﺮﺑﺘﻬﺎ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﻓﻘﺪ ﻃﻬﺮﺕ‬ ‫ﺇﺫﺍ ﻣﺤﻲ ﺃﺛﺮ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻭﻓﻲ ﺑﻮﻝ ﻓﻲ ﺍﻷﺭﺽ ﺻﺒﺖ ﻋﻠﻴﻪ ﻣﺎﺀ ﻳﻨﻈﻒ ﻣﻦ ﺣﻴﻨﻪ‬ ‫ﻓﺈﺫﺍ ﺻﺐ ﻋﻠﻴﻪ ﻣﺎﺀ ﺃﻛﺜﺮ ﺛﻢ ﻧﺸﻔﺖ ﺍﻷﺭﺽ ﺍﻟﻤﺎﺀ ﻓﻘﺪ ﻃﻬﺮﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺼﻰ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻷﺭﺽ ﻳﺠﺰﻳﻪ ﺻﺐ ﺍﻟﻤﺎﺀ ﻭﻟﻜﻦ ﺍﻟﺤﺼﻰ ﻳﻘﻠﺐ ﻭﺍﻟﺼﻔﺎ ﻳﻌﺮﻙ ﻭﺍﻟﺘﺮﺍﺏ‬ ‫ﻭﺍﻟﺴﻤﺔ ﻳﺠﺰﻳﻬﻤﺎ ﺍﻟﺼﺐ‪ .‬ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﺍﻟﺤﺴﻦ ﻋﻦ ﺟﺪﺍﺭ ﺑﻨﻲ ﺑﻄﻴﻦ ﻧﺠﺲ ﻣﺘﻰ‬ ‫ﻳﻄﻬﺮ ﺫﻟﻚ ﺍﻟﺠﺪﺍﺭ ﻭﻫﻮ ﻓﻲ ﻭﺍﻟﺞ ﺍﻟﺒﻴﺖ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺟﻒ ﻣﻨﻪ ﺍﻟﻤﺎﺀ ﻃﻬﺮ‪ ،‬ﺇﺫﺍ‬ ‫ﻳﺎﺑﺴﺎ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺈﻥ ﻭﻗﻊ ﻣﻦ ﺫﻟﻚ ﺍﻟﺠﺪﺍﺭ ﺷﻲﺀ ﻓﻲ ﺷﻲﺀ‬ ‫ﻳﺒﺲ ﻣﻨﻪ ﺍﻟﻤﺎﺀ ﻭﺻﺎﺭ ‬ ‫ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ ﺃﻫﻮ ﻃﺎﻫﺮ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﺍﺭ ﺇﺫﺍ ﺑﻨﻲ ﻣﻦ ﻃﻴﻦ‬ ‫ﻧﺠﺲ ﺃﻧﻪ ﺇﺫﺍ ﻳﺒﺲ ﻓﻘﺪ ﻃﻬﺮ ﺩﺍﺧﻠﻪ ﻭﺧﺎﺭﺟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ‪ ١‬ﺹ ‪ ٤٦٨‬ ‪.٤٦٩‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.١٧٣‬‬ ‫‪75‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻭﺍﻟﺠﻨﺪﻝ ﻭﺳﺎﺋﺮ ﺍﻟﺨﺸﺐ ﺇﺫﺍ ﺗﻨﺠﺲ ﺛﻢ ﺯﺍﻟﺖ ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺛﻢ ﺿﺮﺑﺘﻪ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺘﺮﺍﺏ ﻭﻻ ﻓﺮﻕ ﻣﻌﻲ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺯﻛﺎﺓ ﺍﻷﺭﺽ ﻳﺒﺴﻬﺎ ﻳﺮﻳﺪ ﻃﻬﺎﺭﺗﻬﺎ‬ ‫ﺑﻌﻀﺎ ﻳﻌﻨﻲ‪ :‬ﺃﻥ ﺍﻟﻴﺎﺑﺲ ﻣﻨﻬﺎ ﻳﻄﻬﺮ‬ ‫ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻭﻋﻨﻪ ﺃﻥ ﺍﻷﺭﺽ ﻳﻄﻬﺮ ﺑﻌﻀﻬﺎ ‬ ‫ﻣﺎ ﻧﺠﺎﺳﺘﻪ ﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﻟﻄﻴﺐ ﻣﻨﻬﺎ ﻳﻄﻬﺮ ﺍﻟﺨﺒﻴﺚ)‪.(١‬‬ ‫‪i UR ٢٠‬رة  ‪ M 1$‬ا‪B‬رة ‪ PQ0‬ا‪:$4‬‬ ‫ﻗﻠﺖ ﻷﺑﻲ ﺳﻌﻴﺪ‪ :‬ﻓﺒﻴﺖ ﻋﻠﻰ ﻇﻬﺮﻩ ﻋﺬﺭﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﺍﻟﻘﺎﺋﻤﺔ‬ ‫ﻓﺄﺻﺎﺏ ﺍﻟﻐﻴﺚ ﻓﻮﻗﻊ ﻋﻠﻰ ﺍﻟﻌﺬﺭﺓ ﻭﻏﻴﺮﻩ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﺍﻟﻐﻴﺚ ﺣﺘﻰ ﺭﻭﻯ ﺍﻟﺒﻴﺖ ﻛﻠﻪ‪،‬‬ ‫ﻃﺎﻫﺮﺍ ﺃﻡ‬ ‫‬‫ﻭﺳﺎﻝ ﻣﻨﻪ ﻣﺎﺀ ﺟﺎﺭ ﻓﻤﺎ ﻳﻜﻮﻥ ﺣﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺳﺎﻝ ﻋﻠﻰ ﺍﻟﻌﺬﺭﺓ‬ ‫ﻧﺠﺴﺎ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ﻋﻨﺪﻱ ﻃﺎﻫﺮ ﻣﺎ ﻟﻢ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺭﺓ؟ ﻗﻠﺖ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﺍﻧﻘﻄﻊ‬ ‫‬ ‫ﻧﺠﺴﺎ؟‬ ‫ﻃﺎﻫﺮﺍ ﺃﻡ ‬ ‫‬‫‬ ‫ﻣﺘﺼﻼ ﻻ ﻳﺠﺮﻱ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻟﻪ ﻫﺬﺍ‬‫ﺍﻟﻐﻴﺚ ﻭﺑﻘﻲ ﺍﻟﻤﺎﺀ‬ ‫ﻗﻄﺮﺍ‬ ‫ﻃﺎﻫﺮﺍ ﻋﻨﺪﻱ‪ .‬ﻗﻠﺖ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻳﻨﺰﻝ ﺍﻟﻐﻴﺚ ﻭﻛﺎﻥ ﻓﻲ ﺃﻭﻝ ﻭﻗﻌﻪ ‬ ‫‬‫ﻗﺎﻝ‪:‬‬ ‫ﻃﺎﻫﺮﺍ ﻣﺎ ﻟﻢ ﺗﻐﻴﺮﻩ ﺍﻟﻌﺬﺭﻩ ﺇﺫﺍ‬ ‫‬‫ﺻﻐﺎﺭﺍ ﻫﻞ ﻳﻜﻮﻥ‬ ‫‬‫ﻗﻄﺮﺍ‬ ‫ﻛﺒﺎﺭﺍ‪ ،‬ﺛﻢ ﻛﺎﻥ ﺁﺧﺮ ﻭﻗﻌﻪ ‬ ‫‬ ‫ﺟﺎﺭﻳﺎ ﻣﺎ ﻟﻢ ﺗﻐﻴﺮﻩ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫‬‫‬ ‫ﻣﺘﺼﻼ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ﻧﻘﻲ ﻃﺎﻫﺮ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻤﺎﺀ‬ ‫ﻭﺗﻐﻠﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻓﻲ ﺳﻤﺔ ﻓﻴﻬﺎ ﻧﺠﺎﺳﺔ ﻣﺜﻞ ﺟﻨﺎﺑﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﺿﺮﺑﻬﺎ ﺍﻟﻐﻴﺚ ﺣﺘﻰ‬ ‫ﺫﻫﺐ ﺃﺛﺮ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻘﺪ ﻃﻬﺮﺕ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺿﺮﺏ ﺍﻟﻐﻴﺚ ﻳﺠﺰﻯ ﻋﻦ ﺍﻟﻌﺮﻙ)‪.(٢‬‬ ‫‪ $ ٢١‬ا‪ 17‬وا‪F%‬م ‪ M‬ا‪:)T 7‬‬ ‫ﻭﻣﻦ ﻭﻃﺊ ﺑﻨﻌﻠﻪ ﻓﻲ ﻧﺠﺎﺳﺔ ﻓﻠﻢ ﺗﻠﺼﻖ ﺍﻟﻨﺠﺎﺳﺔ ﺑﺎﻟﻨﻌﻞ ﻓﺈﺫﺍ ﺧﻄﺎ ﺑﻬﺎ ﺳﺒﻊ‬ ‫ﻣﺮﺍﺕ ﻃﻬﺮﺕ‪ ،‬ﻭﺇﻥ ﻟﺼﻘﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻃﻬﺮﺕ ﺑﺎﻟﻤﺎﺀ ﻣﺎ ﺩﺍﻡ ﺑﻬﺎ ﻋﻴﻦ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﻋﻠﺔ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺹ ‪ ٧‬ﺹ ‪.١٧٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.١٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪76‬‬ ‫ﻣﻦ ﻗﺎﻝ ﺑﺘﻄﻬﻴﺮ ﺍﻟﻨﻌﻞ ﺑﻐﻴﺮ ﻏﺴﻞ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺃﻳﻤﺎ ﺇﻫﺎﺏ ﺩﺑﻎ ﻓﻘﺪ ﻃﻬﺮ«‬ ‫ﻭﻗﺎﻝ ‪» : ‰‬ﺍﻟﺸﻤﺲ ﻭﺍﻟﻤﻠﺢ ﺩﺑﺎﻍ«‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﺫﺍ ﻳﺒﺴﺖ ﺍﻟﺸﻤﺲ ﻓﻘﺪ ﻃﻬﺮﺕ‪.‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﻓﻴﻤﻦ ﺗﻮﺿﺄ ﻭﻟﻢ ﻳﻨﺘﻌﻞ ﻭﻫﻮ ﻳﻄﺄ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﻻ ﻳﺮﻯ ﻓﻴﻬﺎ ﻧﺠﺎﺳﺔ ﺇﻻ‬ ‫ﺃﻧﻪ ﻳﻄﺄ ﻓﻴﻬﺎ ﻭﺭﺟﻼﻩ ﻛﺎﻧﺘﺎ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻫﻞ ﻋﻠﻴﻪ ﺑﺄﺱ ﻓﻲ ﻭﺿﻮﺋﻪ؟‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻃﺊ ﻓﻲ ﺗﻠﻚ ﺍﻟﻄﺮﻳﻖ ﻧﺠﺎﺳﺔ ﺭﻃﺒﺔ ﺃﻭ ﺗﻜﻮﻥ‬ ‫ﺭﺟﻠﻪ ﺭﻃﺒﺔ ﻭﺍﻟﻄﺮﻳﻖ ﻧﺠﺴﺔ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺭﻃﺒﺔ ﻭﺭﺟﻠﻪ ﻧﺠﺴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻓﺴﺪﺕ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺈﺫﺍ ﻣﺴﻬﺎ ﺑﺮﻃﻮﺑﺔ ﻓﺴﺪ ﻭﺿﻮﺅﻩ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺛﺮﻯ؟‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻌﻠﻖ ﻓﻼ ﺑﺄﺱ)‪.(١‬‬ ‫‪ #,- ٢٢‬ا‪+‬ء ‪ F;^ UR‬ا‪LB+‬ة‪:‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ ﺃﺟﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻠﺪ ﺍﻟﻤﺬﻛﺎﺓ‬ ‫ﻭﺍﻟﺘﻄﻬﺮ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺪﺑﻮﻏﺎ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻤﻴﺘﻪ ﻻ ﻳﻄﻬﺮﻫﺎ‬ ‫ﺍﻟﺪﺑﺎﻍ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺪﺑﺎﻍ ﻳﻄﻬﺮ ﺍﻟﺠﻠﻮﺩ ﻭﺇﻥ( ﻛﺎﻧﺖ )ﻣﻦ ﻣﻴﺘﺔ(‬ ‫ﻳﺤﻞ ﺃﻛﻠﻬﺎ ﻟﻮ ﺫﻛﻴﺖ ﻭﻟﻮ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻄﻬﺮ ﺟﻠﺪ ﺍﻟﺤﻤﺎﺭ ﻭﺍﻟﺒﻐﻞ‪ ،‬ﻭﻟﻮ ﻗﻠﻨﺎ‬ ‫ﺑﺘﺤﺮﻳﻤﻬﻤﺎ ﻭﻧﺤﻮﻫﻤﺎ ﻛﺬﻟﻚ ﻣﻤﺎ ﻟﺤﻤﻪ ﺣﺮﺍﻡ ﻓﺈﻥ ﺟﻠﺪﻩ ﻳﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ ﻛﺎﻟﻘﺮﺩ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻤﻪ ﻭﻻ ﻳﻄﻬﺮ ﺟﻠﺪ ﺍﻟﺨﻨﺰﻳﺮ ﺑﻪ ﺧﻼﻓﺎ ﻟﻤﻦ ﺯﻋﻢ ﻣﻦ ﻗﻮﻣﻨﺎ ﺃﻧﻪ‬ ‫ﻭﺍﻟﺸﻌﺮ ﺍﻟﻤﺘﺼﻞ ﺑﻪ ﻏﻴﺮ ﺣﺮﺍﻡ‪ ،‬ﻭﻻ ﻳﻄﻬﺮ ﺻﻮﻑ ﺍﻟﻤﻴﺘﺔ ﻭﻭﺑﺮﻫﺎ ﻭﺷﻌﺮﻫﺎ ﺑﺎﻟﺪﺑﺎﻍ‬ ‫ﺇﻻ ﺇﻥ ﻟﻢ ﺗﻨﺰﻉ ﻋﻦ ﺍﻟﺠﻠﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻄﻬﺮ ﺑﻪ ﻭﻟﻮ ﻧﺰﻋﺖ ﻋﻨﻪ )ﻋﻠﻰ ﺍﻷﺻﺢ(‬ ‫ﻟﻘﻮﻟﻪ ﮊ ﻓﻲ ﺟﻠﺪ ﺍﻟﻤﻴﺘﺔ‪» :‬ﺃﻳﻤﺎ ﺇﻫﺎﺏ ﺩﺑﻎ ﻓﻘﺪ ﻃﻬﺮ«)‪ ،(٣‬ﻭﻗﺪ ﻗﻴﻞ ﻟﻌﻤﻮﻡ ﺗﻄﻬﻴﺮ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺎﺭﻉ ﺹ ‪ ٧‬ﺹ ‪.١٨٥‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ٧‬ﺹ ‪.١٨٨‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪77‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﺍﻟﺪﺑﺎﻍ ﺟﻠﻮﺩ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﻴﺘﺔ ﻛﻠﻬﺎ ﻟﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﺳﺘﺜﻨﻲ ﻣﻨﻬﺎ ﺟﻠﺪ ﺍﻟﺨﻨﺰﻳﺮ‬ ‫ﻭﻟﻮ ﺫﻛﻲ‪ ،‬ﻭﻣﻘﺎﺑﻞ ﺍﻷﺻﺢ ﺃﻥ ﺍﻟﺪﺑﺎﻍ ﻻ ﻳﻄﻬﺮ ﺟﻠﺪ ﺍﻟﻤﻴﺘﺔ ﻭﻻ ﺣﺠﺔ ﻓﻲ ﻗﻮﻟﻪ ﮊ‬ ‫ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺸﻬﺮ‪» :‬ﻻ ﺗﺴﺘﻨﻔﻌﻮﺍ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ«)‪ ،(١‬ﻷﻧﻪ ﻣﺤﻤﻮﻝ‬ ‫ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ‪) ...‬ﻭﻓﻲ ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻘﺮﻥ( ﻣﻦ ﺍﻟﻤﻴﺘﺔ )ﻭﺍﻟﻌﻈﻢ(‬ ‫ﻭﺍﻟﻌﺼﺐ )ﻭﺍﻟﻈﻔﺮ ﻗﻮﻻﻥ( ﻓﻲ ﻃﻬﺎﺭﺗﻬﻤﺎ ﺑﺎﻟﺪﺑﺎﻍ‪.(٢)...‬‬ ‫ﻭﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻷﺻﺢ ﺃﻥ ﺟﻠﻮﺩ ﻣﺎ ﺣﻞ ﺃﻛﻠﻪ‬ ‫ﻃﺎﻫﺮﺓ ﺑﻌﺪ ﺩﺑﻎ( ﻭﺟﻠﻮﺩ )ﻣﺎ ﺣﺮﻡ( ﺃﻛﻠﻪ )ﺣﺮﺍﻡ( ﻻ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﻎ )ﻭﻣﺎ ﻛﺮﻩ( ﺃﻛﻠﻪ‬ ‫)ﻣﻜﺮﻭﻩ( ﺟﻠﺪﻩ)‪.(٣‬‬ ‫‪ $ ٢٣‬اﻵ‪0‬ر‪:‬‬ ‫ﻗﺎﻝ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺒﺌﺮ ﺗﻘﻊ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﻋﻠﻲ ﺃﻧﻪ ﺃﻣﺮﻫﻢ ﺑﻨﺰﺣﻬﺎ ﺣﺘﻰ ﺗﻐﻠﺒﻬﻢ ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ‬ ‫ﺍﻟﺰﺑﻴﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﻓﻲ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻮﺕ ﻓﻲ ﺍﻟﺒﺌﺮ‪ :‬ﺗﻨﺰﺡ ﻛﻠﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪ ﺃﻥ‬ ‫ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥﻗﺎﻟﻪ ﻋﻄﺎﺀ ﻓﻲ ﺍﻟﺠﻮﺩ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺩﻟﻮﺍ ﻭﺇﻥ ﺗﻔﺴﺨﺖ ﻧﺰﺣﻮﺍ ﻣﻨﻬﺎ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ﻓﻲ ﺍﻟﻔﺄﺭﺓ‬ ‫ﻳﻨﺰﺣﻮﻥ ﻋﺸﺮﻳﻦ ‬ ‫ﺩﻟﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻌﺒﻲ ﻓﻲ ﺍﻟﺪﺟﺎﺟﺔ ﺗﻤﻮﺕ ﻓﻲ ﺍﻟﺒﺌﺮ‬ ‫ﺗﻘﻊ ﻓﻲ ﺍﻟﺒﺌﺮ ﻳﻨﺰﺡ ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﺩﻟﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻓﻲ ﻣﺎﺀ ﻣﻌﻴﻦ ﻭﺟﺪ ﻓﻴﻪ ﻣﻴﺘﺔ ﻟﻢ ﺗﻐﻴﺮ‬ ‫ﻳﺴﺘﻘﻲ ﻣﻨﻬﺎ ﺗﺴﻌﻮﻥ ‬ ‫ﺍﻟﻤﺎﺀ ﻳﻨﺰﺡ ﻣﻨﻬﺎ ﺃﺩﻻﺀ‪ ،‬ﻭﺃﻥ ﻏﻴﺮﺕ ﺭﻳﺢ ﺍﻟﻤﺎﺀ ﺃﻭ ﻃﻌﻤﻪ ﻧﺰﺡ ﺣﺘﻰ ﻳﺼﻔﻮﺍ ﺍﻟﻤﺎﺀ‬ ‫ﻭﺗﻄﻴﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ ﻓﻲ ﺍﻟﻌﻘﻮﺭ ﻭﺍﻟﻔﺄﺭﺓ ﺗﻘﻊ ﻓﻲ‬ ‫ﺩﻟﻮﺍ ﺃﻭ ﺛﻼﺛﻮﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺒﺌﺮ ﻟﻢ ﺗﺨﺮﺝ ﺣﻴﻦ ﻣﺎﺗﺖ‪ :‬ﻳﺴﺘﻘﻲ ﻣﻨﻬﺎ ﻋﺸﺮﻭﻥ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٦٩‬ ‪.٤٧٠‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٤٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪78‬‬ ‫ﺩﻟﻮﺍ ﺃﻭ ﺧﻤﺴﻮﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺳﻨﻮﺭ ﺃﻭ ﺩﺟﺎﺟﺔ ﻓﺎﺳﺘﺨﺮﺟﺖ ﺣﻴﻦ ﻣﺎﺗﺖ ﻓﺄﺭﺑﻌﻮﻥ ‬ ‫ﺷﺎﺓ ﻓﺤﺘﻰ ﻳﻐﻠﺒﻚ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻗﺪ ﺍﻧﺘﻔﺦ ﺃﻭ ﺗﻔﺴﺦ ﻓﺎﻧﺰﺣﻬﺎ‪،‬‬ ‫ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻓﻲ ﺍﻟﻮﺯﻍ ﺗﻘﻊ ﻓﻲ ﺍﻟﺒﺌﺮ‪ :‬ﻳﺴﻘﻰ ﻣﻨﻬﺎ ﺩﻻﺀ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ‬ ‫ﻃﻌﻤﺎ ﻭﻻ ﻟﻮ ﻧﺎ ﻭﻻ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻘﻠﺘﻴﻦ ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﺘﻴﻦ ﻭﻟﻢ ﺗﻐﻴﺮ ﻟﻠﻤﺎﺀ ‬ ‫ﺭﻳﺤﺎ ﻓﺎﻟﻤﺎﺀ ﻃﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﺃﻗﻞ ﻣﻦ ﻗﻠﺘﻴﻦ ﻓﺴﺪ ﺍﻟﻤﺎﺀ ﻓﻲ ﺑﺌﺮ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﺃﻭ‬ ‫‬ ‫ﻏﻴﺮ ﺑﺌﺮ ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﺮﻯ ﻗﻠﻴﻞ ﺍﻟﻤﺎﺀ ﻳﻨﺠﺲ ﺑﺤﻠﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﺇﻻ ﺃﻥ ﻳﻐﻴﺮ‬ ‫ﻃﻌﻢ ﺍﻟﻤﺎﺀ ﺃﻭ ﻟﻮﻧﻪ ﺃﻭ ﺭﻳﺤﻪ‪ ،‬ﻓﺎﻟﻤﺎﺀ ﻃﺎﻫﺮ ﺑﺤﺎﻟﻪ ﺑﻮﻗﻮﻉ ﺫﻟﻚ ﻓﻴﻪ ﻭﺑﻪ ﺗﻘﻮﻝ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻏﻼ ﺃﻋﻠﻢ ﻓﻴﻤﺎ ﻗﺎﻟﻮﺍ ﺷﻴ ﺌﺎ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺸﺪ ﻋﻤﺎ ﻳﺨﺮﺝ ﻣﻌﻨﺎﻩ ﻓﻲ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻄﻬﺎﺭﺍﺕ ﻓﻲ ﺍﻟﻤﺎﺀ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﺎﻧﻲ ﺗﻮﺍﻃﺆ ﺍﻷﻣﻮﺭ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺑﻌﺾ‬ ‫ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﺇﻟﻰ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻗﺮﺏ ﺃﺷﺒﺎ ﻫﺎ ﻭﺑﻌﻀﻬﺎ ﺃﺑﻌﺪ ﻭﻟﻴﺲ ﻫﻨﺎﻟﻚ‬ ‫ﻋﻨﺪﻱ ﺑﻌﺪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﻣﻌﻨﻰ ﺷﺬﻭﺫ ﻋﻦ ﺣﺴﻦ ﺍﻟﻘﻮﻝ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫‪ )$$L ٢٤‬ا'‪:$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﺰﺍﻝ( ﺍﻟﻨﺠﺲ ﺑﻘﻄﻌﻪ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻗﻄﻊ ﻭﻟﻮ ﻛﺎﻥ ﻻ‬ ‫ﻳﻨﺒﻐﻲ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻧﻪ ﺇﻥ ﻭﺻﻞ ﺍﻟﻨﺠﺲ ﻃﺮﻑ ﺷﻌﺮ ﺃﻭ ﻇﻔﺮ‬ ‫ﻓﻘﺼﻪ ﻓﻼ ﺑﺄﺱ ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﺪﻡ ﺃﻥ ﻳﻘﻄﻊ ﻣﺎ ﺑﻠﻎ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺑﻠﻎ ﻗﻴﺎﻡ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﺠﺲ ﺍﻟﻤﺘﺠﺴﺪ ﻻ ﺍﻟﻤﺎﺋﻊ‪ ،‬ﻇﻨﻪ ﻳﺠﺮﻱ ﻓﻲ‬ ‫ﺍﻟﺜﻮﺏ ﻓﻼ ﻳﺠﺰﻱ ﻗﻄﻌﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ ﺑﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻋﻦ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺯﻭﺯﺭﺗﻴﻦ ^ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻄﻊ‪ ...‬ﻭﻳﺰﺍﻝ‬ ‫ﺃﻳﻀﺎ ﺑﺈﻓﺮﺍﻍ ﺍﻟﻤﺎﺀ ﻣﻊ ﺍﻟﺤﻚ ﺇﺟﻤﺎ ﻋﺎ ﻭﺑﺎﻟﻨﻀﺢ ﻭﻫﻮ ﺍﻹﻓﺮﺍﻍ ﺑﻼ ﺣﻚ‬ ‫ﺍﻟﻨﺠﺲ ‬ ‫ﻓﻲ ﺑﻮﻝ ﺍﻟﺮﺿﻴﻊ ﺍﻟﺮﻃﺐ ﻋﻠﻰ ﺍﻟﺨﻠﻒ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪ ٢٩‬ ‪.٣٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٧١‬‬ ‫‪79‬‬‫‪ ٤‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫‪ F- ٢٥‬ا‪ 14‬وا‪ UR C+‬ا'‪:$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻫﻞ ﺷﺮﻁ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﺗﻌﺪﺩﻩ ﺛﻼﺛﺎ ﻭﻫﻮ ﺍﻷﻗﻞ‬ ‫ﻣﻊ ﺯﻭﺍﻝ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﻻ ﺣﺪ ﺑﻌﺪ ﺍﻟﺜﻼﺙ ﺇﻻ ﺯﻭﺍﻝ ﺍﻟﻌﻴﻦ ﻣﺎ ﺍﻧﺘﻘﺼﺖ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻻ ﺗﻨﻘﺺ ﻓﻘﻴﻞ‪ :‬ﻃﻬﺮ ﺍﻟﻤﺤﻞ ﻓﻴﻐﻴﺮ ﻣﺎ ﻻ ﻳﻮﻫﻢ ﺃﻧﻪ ﻧﺠﺲ ﻟﺌﻼ ﻳﺸﻚ ﻓﻴﻪ ﻣﺮﺓ‬ ‫ﺃﺧﺮﻯ‪ .(١)...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺪ ﻓﻲ ﺍﻟﻤﺴﺢ ﺍﻟﻤﺰﻳﻞ ﺇﻻ ﺍﻟﻨﻘﺎﺀ ﻭﺯﻭﺍﻝ ﺍﻟﻌﻴﻦ ﻭﻟﻮ ﺑﻤﺮﺓ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻤﺴﺢ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻣﻊ ﺍﻟﺰﻭﺍﻝ ﻭﻫﻮ ﺃﻗﻞ‬ ‫ﻓﻴﺤﻜﻢ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ ﻻ ‬ ‫ﻣﺎ ﻳﻜﻔﻲ ﺃﻭ ﺑﺸﻲﺀ ﻭﺍﺣﺪ ﻟﻪ ﺛﻼﺛﺔ ﺟﻮﺍﻧﺐ ﻭﻗﻴﻞ‪ :‬ﺑﺴﺒﻌﺔ‪.(٢)...‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺠﺪ ﺃﻗﻮﺍﻝ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻛﺄﻗﻮﺍﻝ ﻓﻘﻬﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺩﻭﻥ ﺷﺬﻭﺫ ﺃﻭ‬ ‫ﺍﺧﺘﻼﻑ ﻋﻨﻬﺎ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ‪ ١‬ﺹ ‪.٤٧٦‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ‪ ١‬ﺹ ‪.٤٧٩‬‬ ‫‪80‬‬ ‫‪٥‬‬ ‫ا ﻼ)‬ ‫ﻭﻣﻦ ﺗﻤﺎﻡ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺗﻄﻬﻴﺮﻫﺎ ﺗﺄﺗﻲ ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ‬ ‫ﻋﻦ ﺍﻟﺠﻼﻟﺔ ﻟﺨﺼﻮﺻﻴﺘﻬﺎ ﻭﺍﻧﺘﺸﺎﺭﻫﺎ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪: ١‬‬ ‫ﻭﻫﻲ ﻟﻐﺔ‪ :‬ﺍﻟﻤﺎﺷﻴﺔ ﺍﻟﺘﻲ ﺗﺄﻛﻞ ﺍﻟﺠﻠﺔ ﻭﺍﻟﻌﺬﺭﺓ ﻭﺍﻟﺒﻌﺮ ﻭﺍﻟﺮﻭﺙ‪.‬‬ ‫ﻭﺍﻟﻌﺬﺭﺓ‪ :‬ﺍﻟﻐﺎﺋﻂ)‪ ،(١‬ﻭﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻟﺒﻴﺎﻥ ﻛﺜﺮﺓ ﺗﺘﺒﻌﻬﺎ ﻟﻠﻨﺠﺎﺳﺔ؟‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﺗﻌﺘﻠﻒ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫‬ ‫ﻻ ﺗﺨﻠﻂ ﻣﻌﻬﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ‪.‬‬ ‫‪:+,- ٢‬‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻓﻤﻌﻨﻰ ﺃﻧﻪ ﺧﺎﺭﺝ ﻣﻌﻨﻰ ﺃﺣﻜﺎﻣﻪ‬ ‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻓﻲ ﺑﻴﻌﻪ ﻭﺷﺮﺍﺋﻪ ﻭﺃﻛﻞ ﻟﺤﻤﻪ ﻭﻟﺒﻨﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ‬ ‫ﺑﻪ‪ .‬ﻭﻣﻌﻨﻰ ﺃﻥ ﻳﺨﺮﺝ ﻣﻌﻨﻰ ﺍﻟﺠﻼﻟﺔ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻓﻲ ﺃﺳﻮﺍﺭﻫﺎ ﻭﺃﺭﻭﺍﺛﻬﺎ ﻭﺃﻋﺮﺍﻗﻬﺎ‬ ‫ﻭﺟﻤﻴﻊ ﻣﺎ ﺧﺮﺝ ﻣﻨﻬﺎ ﺃﻧﻪ ﻧﺠﺲ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺍﻟﻘﺮﺩ‬ ‫ﻭﺍﻟﺨﻨﺰﻳﺮ ﻭﻣﻔﺴﺪ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ‪ ،‬ﻭﻣﺎ ﻋﺎﺭﺿﺘﻬﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ‬ ‫ﺃﻓﺴﺪﺗﻬﺎ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺠﻼﻟﺔ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺃﻭ ﻣﻦ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺹ ‪.١٣١‬‬ ‫‪81‬‬‫‪ ٥‬ ﺍﻟﺠﻼﻟﺔ‬ ‫‬ ‫ﺟﻼﻻ ﻓﻬﻮ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ ﻣﻌﻨﺎ‬ ‫ﺍﻟﺨﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺷﺒﻬﻬﺎ ﻭﻣﺜﻠﻬﺎ ﻓﻤﺎ ﺛﺒﺖ ﺣﻜﻤﻪ‬ ‫ﻓﻲ ﻣﻌﺎﻧﻲ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻭﻣﻌﻨﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻟﺪﺍﺑﺔ ﻣﻦ‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬ﻓﻼ ﻳﺆﻛﻞ ﻟﺤﻤﻬﺎ ﺣﺘﻰ ﺗﺤﺒﺲ ﺑﻘﺪﺭ‬‫‬‫ﺍﻷﻧﻌﺎﻡ ﺍﻟﻨﺠﺎﺳﺔ ‬ ‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ‬ ‫ﻣﺎ ﻳﻨﻘﻀﻲ ﺫﻟﻚ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺒﻨﻬﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ ﻟﺒﻨﻬﺎ‬ ‫ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻌﻲ ﻣﻊ ﺛﺒﻮﺕ ﻓﺴﺎﺩ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﺴﺪ ﺍﻟﻠﺒﻦ ﻣﻦ ﺍﻟﺪﺍﺑﺔ ﺍﻟﺘﻲ‬ ‫ﻳﻔﺴﺪ ﻟﺤﻤﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻓﺴﺎﺩ ﻟﺤﻤﻬﺎ ﻛﺎﻧﺖ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ ﺍﻟﺬﻱ ﻗﺪ ﻓﺴﺪ‬ ‫ﻟﺤﻤﻬﺎ ﻓﻴﻪ ﺧﺎﺭﺟﺔ ﻣﺨﺮﺝ ﺍﻟﺠﻼﻟﺔ ﻋﻨﺪﻱ ﻓﻲ ﻓﺴﺎﺩ ﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻦ ﻟﺤﻢ‬ ‫ﺃﻭ ﻟﺒﻦ ﺃﻭ ﺭﻭﺙ ﺃﻭ ﻋﺮﻕ ﺃﻭ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﻓﻢ ﺃﻭ ﻣﻨﺨﺮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻭﺇﻻ ﻓﻼ‬ ‫ﻳﻔﺴﺪ ﻣﻨﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﻻ ﻏﻴﺮﻩ ﺣﺘﻰ ﺗﺼﻴﺮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﻴﻢ‬ ‫ﻣﺤﺮﻣﺎ ﻓﻲ ﺣﺎﻝ ﺗﻜﻮﻥ ﺭﻃﻮﺑﺎﺗﻪ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺪ‬ ‫‬‫ﻣﻌﻰ ﺷﻲﺀ ﺣﺘﻰ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﻟﺤﻤﻪ ﻓﻤﺜﻠﻪ ﻓﻲ ﺭﻃﻮﺑﺎﺗﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻟﻜﻞ‬ ‫ﻏﺎﻟﺐ ﺷﺮﺭ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻟﺘﺮﺧﻴﺺ ﻛﺄﻧﻪ ﻳﻘﻮﻝ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺮﺧﻴﺺ‪ :‬ﺇﻥ ﻛﻞ ﺷﺮ‬ ‫ﺧﺮﺝ ﻣﻦ ﻏﺎﻟﺐ ﺍﻟﻨﺠﺎﺳﺔ ﻟﻢ ﻳﻀﺮ ﺍﻟﺸﺮﺭ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻐﻠﺐ ﻋﻠﻰ ﻣﻌﺎﻧﻲ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻭﻳﺘﺒﻴﻦ ﺫﻟﻚ ﺑﻤﻌﻨﻰ ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﻗﻴﻞ ﻓﻲ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﻟﻌﻠﻪ ﻳﺨﺮﺝ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ)‪ .(١‬ﻭﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻣﻨﺨﺮ ﺍﻟﺠﻤﻞ ﺳﻮﻯ ﺍﻟﺪﻡ‬ ‫‬ ‫ﺟﻼﻻ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﻣﻨﺎﺧﺮ‬ ‫ﻻ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻷﻧﻌﺎﻡ ﻛﻠﻬﺎ ﻭﺍﻟﺪﻭﺍﺏ ﻓﻬﻮ ﻃﺎﻫﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﻼﻟﺔ ﻣﻨﻬﺎ ﻓﻜﻤﺎ ﻗﺎﻝ ﻣﻌﻨﺎ ﻭﻳﻠﺤﻘﻬﺎ‬ ‫ﻣﻌﻪ ﺣﻜﻢ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺟﻤﻴﻊ ﺭﻃﻮﺑﺎﺗﻬﺎ ﻣﻤﺎ ﺧﺮﺝ ﻣﻦ ﻣﻨﺨﺮﻫﺎ ﻭﻓﻤﻬﺎ ﻭﺃﻋﺮﺍﻗﻬﺎ‬ ‫ﻭﺃﺭﻭﺍﺛﻬﺎ ﻭﺟﻤﻴﻊ ﻣﺎ ﺧﺮﺝ ﻣﻨﻬﺎ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻷﺻﺢ ﻧﺠﺎﺳﺔ ﺭﻭﺙ ﻣﺎ ﻳﺘﻐﺬﻯ ﺑﻠﺤﻢ ﻳﺼﻄﺎﺩﻩ‬ ‫)ﺃﻭ ﻧﺠﺲ( ﻛﺴﺒﻊ ﻭﺟﻼﻟﺔ ﻭﻃﻬﺎﺭﺓ ﺭﻭﺙ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪ ،٢٢٧‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٧٠‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٢٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪82‬‬ ‫ﻛﺨﻨﺰﻳﺮ ﺃﻭ ﻛﺎﻥ ﻣﻜﺮﻭﻩ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻻ ﺧﻼﻑ ﻓﻲ ﻧﺠﺎﺳﺔ ﺭﻭﺙ ﻣﺎ ﻳﺄﻛﻞ ﺍﻟﻨﺠﺲ ﺃﻭ‬ ‫ﻃﺎﻫﺮﺍ)‪.(١‬‬ ‫‬‫ﻟﺤﻤﺎ ﻳﺼﻄﺎﺩﻩ ﻷﻥ ﻭﺻﻮﻟﻪ ﺑﻄﻨﻪ ﻻ ﻳﻜﻮﻥ ﺑﻪ‬ ‫‬ ‫‪ #,- ٣‬ا‪^F‬ج ا ﻼل و!‪2‬ه ‪ M‬ا‪$‬ر‪:‬‬ ‫ﺑﺄﺳﺎ ﺣﺘﻰ ﻳﻜﻮﻥ ﻋﻠﻰ‬ ‫ﻭﺧﺒﺚ ﺍﻟﺪﺟﺎﺝ ﻣﻔﺴﺪ ﻭﺃﻣﺎ ﺳﺆﺭﻩ ﻓﻼ ﻧﺮﻯ ﺑﻪ ‬ ‫ﻣﻨﺎﻗﻴﺮﻫﺎ ﻗﺬﺭ ﻋﻨﺪ ﺷﺮﺑﻬﺎ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﺃﻛﻠﻬﺎ ﻭﻛﺬﻟﻚ ﺍﻟﺠﻌﻞ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻟﻢ‬ ‫ﺑﺄﺳﺎ ﺑﺨﺰﻕ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻳﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ‬ ‫ﺍﻟﻤﺴﺒﺢ‪ :‬ﻭﺧﺰﻕ ﺍﻟﻄﻴﺮ ﻏﻴﺮ ﻣﻔﺴﺪ ﺇﻻ ﺍﻟﻨﻮﺍﺳﺮ ﻣﻨﻪ ﻓﺈﻥ ﺧﺰﻗﻬﺎ ﻣﻔﺴﺪ‪ ،‬ﻭﺍﻟﺪﺟﺎﺟﺔ‬ ‫ﺃﺧﺬﻭﺍ ﻓﻴﻬﺎ ﺑﺎﻟﺮﺧﺼﺔ ﻭﺍﻟﺘﻨﺰﻩ ﻣﻨﻬﺎ ﺃﺣﺴﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺟﻼﻟﺔ ﺗﺮﻋﻰ ﺍﻷﻗﺬﺍﺭ‪ .‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻌﻲ ﻳﺸﺒﻪ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺧﺰﻕ ﺍﻟﺪﺟﺎﺝ ﺍﻷﻫﻠﻲ‬ ‫ﺑﺄﻧﻪ ﻣﻔﺴﺪ‪ ،‬ﻭﻋﻠﻰ ﺳﺆﺭﻫﺎ ﺑﺄﻧﻪ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﺤﻜﻢ ﻓﻴﻪ ﻧﺠﺎﺳﺘﻪ‪ .‬ﻭﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‬ ‫ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﻴﺮ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻓﻼ ﻳﻔﺴﺪ ﺧﺰﻗﻪ‪ ،‬ﻭﺍﻟﺪﺟﺎﺝ ﻣﻌﻨﺎ ﻣﻦ ﺍﻟﻄﻴﺮ‬ ‫ﺍﻟﺬﻱ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻓﻼ ﻳﻔﺴﺪ ﺧﺰﻗﻪ ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻗﻮﻟﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺃﻧﻬﺎ ﺗﺮﻋﻰ‬ ‫ﺍﻷﻗﺬﺍﺭ ﻭﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﻨﻮﺍﺷﺮ ﺍﻟﺘﻲ ﺗﻨﺸﺮ ﺍﻟﺠﻴﻒ‪ ،‬ﻭﻻ ﻳﻀﺎﻑ‬ ‫ﺇﻟﻴﻬﺎ ﻭﺇﻧﻤﺎ ﻫﻲ ﻣﻦ ﺍﻟﺮﻭﺍﻋﻲ‪.‬‬ ‫‪ #,- ٤‬ا‪F‬واب ا'‪ r U‬ا‪B%‬ر و‪^ q$‬ﻼ)‪:‬‬ ‫ﻭﻗﺪ ﺗﺮﻋﻰ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺪﻭﺍﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﻘﺬﺭﺓ ﻭﺗﺄﻛﻞ ﺍﻟﻘﺬﺭ ﻭﻣﺎ ﻟﻢ‬ ‫ﺗﻜﻦ ﺟﻼﻟﺔ ﻓﻼ ﻳﻔﺴﺪ ﻟﺤﻤﻬﺎ ﻭﻻ ﺭﻭﺛﻬﺎ ﺇﺫ ﻫﻲ ﻃﺎﻫﺮﺓ ﻓﻲ ﺍﻷﺻﻞ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺪﺟﺎﺟﺔ ﺟﻼﻟﺔ ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺤﻤﻬﺎ ﻣﺎ ﻛﺎﻧﺖ ﻓﻲ ﺣﺎﻝ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻭﻟﺤﻤﻬﺎ‬ ‫ﻧﺠﺲ ﻭﺳﺆﺭﻫﺎ ﻭﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻴﺴﺖ ﺑﺠﻼﻟﺔ ﻓﻼ ﻳﺨﺮﺟﻬﺎ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٤٨‬‬ ‫‪83‬‬‫‪ ٥‬ ﺍﻟﺠﻼﻟﺔ‬ ‫ﺳﺎﺋﺮ ﺍﻷﻧﻌﺎﻡ ﺍﻟﺨﺎﻟﺺ ﺃﻛﻞ ﻟﺤﻤﻬﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻄﻴﺮ ﺍﻟﺠﺎﺋﺰ ﺃﻛﻞ ﻟﺤﻤﻪ ﻣﺜﻠﻬﺎ ﻓﻲ‬ ‫ﺧﺰﻗﻬﺎ ﺇﻻ ﺩﻟﻴﻞ ﻳﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺟﻬﺔ ﺍﻻﺳﺘﺮﺍﺑﺔ‪،‬‬ ‫ﻓﺎﻻﺳﺘﺮﺍﺑﺔ ﻻ ﺗﻮﺟﺐ ﺗﺤﻮﻳﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻧﻪ ﻗﺪ ﻳﻮﺟﺪ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‬ ‫ﺗﺮﺧﻴﺼﺎ)‪.(١‬‬ ‫‬‫ﺃﻥ ﺧﺰﻗﻬﺎ ﻻ ﻳﻔﺴﺪ ﻭﺃﻥ ﻓﻴﻪ‬ ‫ﻭﻣﻌﻲ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎﺍﻟﺠﻼﻟﺔ‪ :‬ﺇﻧﻬﺎ ﻟﻮ ﺣﺒﺴﺖ ﻋﻦ ﻣﺮﻋﻰ‬ ‫ﻃﺎﻫﺮﺍ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻴﻬﺎ ﺃﻧﻪ ﺇﻧﻤﺎ ﻓﺴﺪ ﺧﺰﻗﺘﻬﺎ ﻣﻦ‬ ‫‬‫ﺍﻷﻗﺬﺍﺭ ﻛﺎﻥ ﻋﺮﻗﻬﺎ‬ ‫ﺟﻬﺔ ﺍﻟﻤﺮﻋﻰ ﻭﺍﻻﺳﺘﺮﺍﺑﺔ ﻟﻬﺎ ﻓﻴﻪ‪.‬‬ ‫‪ ٥‬ا‪Q‬ة ‪ UR‬ا ﻼ)‪ :‬ا‪F‬وام واﻻ‪+'T‬ار‪:‬‬ ‫ﻣﺴﺘﺮﺍﺑﺎ ﺑﺮﻋﻴﻪ ﺍﻷﻗﺬﺍﺭ ﻭﺃﻛﻞ ﺍﻟﻌﺬﺭﺓ ﻭﻳﻌﺮﻑ‬ ‫‬‫ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‬ ‫ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺇﻻ ﺃﻥ ﻳﺨﻠﻂ ﻣﻌﻪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ‪ ،‬ﻓﻼ ﻳﺘﺤﻮﻝ ﺑﺬﻟﻚ‬ ‫‬ ‫ﺟﻼﻻ ﻻ ﻳﺨﻠﻂ ﻣﻊ ﺍﻟﻨﺠﺎﺳﺔ ﻏﻴﺮﻫﺎ‬‫ﺣﻜﻤﻪ ﻓﻲ ﺭﻭﺛﻪ ﻭﻻ ﻓﻲ ﺳﺆﺭﻩ ﺣﺘﻰ ﻳﻜﻮﻥ‬ ‫ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﺣﺘﻰ ﻳﺼﺢ ﻧﺠﺎﺳﺘﻪ ﻭﻣﻦ‬ ‫ﻧﺠﺴﺎ ﻓﻬﻮ ﻧﺠﺲ ﻋﻠﻰ ﺍﻷﺑﺪ‪.‬‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﺣﺘﻰ ﻳﺼﺢ ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ ‬ ‫‪ ٦‬ا‪Q‬ة ‪ UR‬ا‪ )T 7‬وارة اﻷ‪:1s‬‬ ‫ﻓﻠﻮ ﺃﻥ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻣﻤﺎ ﺃﺻﻠﻪ ﻧﺠﺲ ﺧﺒﺜﻪ ﺣﺒﺲ ﻋﻦ ﺍﻟﻨﺸﺮ ﻭﻋﻦ ﺃﻛﻞ‬ ‫ﺍﻷﻧﺠﺎﺱ ﻭﺃﻃﻌﻢ ﻣﺎ ﺗﻄﻌﻢ ﺍﻷﻧﻌﺎﻡ ﻻ ﻳﺨﻠﻂ ﻣﻌﻬﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﻮﺭ‬ ‫ﻣﻔﺴﺪﺍ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺨﻨﺰﻳﺮ ﻟﻮ ﺗﻐﺬﻯ‬ ‫‬‫ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻟﻜﺎﻥ ﺧﺒﺜﻬﺎ‬ ‫‬ ‫ﻣﺤﻮﻻ ﻟﺤﻜﻤﻪ ﻋﻦ ﺍﻟﺘﺤﺮﻳﻢ ﺇﻟﻰ ﺍﻟﺘﺤﻠﻴﻞ‬ ‫ﺑﺎﻟﻄﻬﺎﺭﺍﺕ ﻣﻦ ﺍﻟﻤﻌﻴﺸﺔ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ‬ ‫ﻭﻻ ﺇﻟﻰ ﻃﻬﺎﺭﺓ ﺧﺒﺜﻪ‪ .‬ﻭﺍﻟﺪﺟﺎﺝ ﻣﻌﻨﺎ ﻣﺸﺒﻪ ﻟﻠﻄﻴﺮ ﻭﻫﻮ ﻃﻴﺮ ﻣﺠﺘﻤﻊ ﻋﻠﻰ ﺇﺟﺎﺯﺓ‬ ‫ﺃﻛﻠﻪ ﻭﻃﻬﺎﺭﺗﻪ ﻓﻼ ﻧﺤﺐ ﺃﻥ ﻳﻌﺪﻝ ﺣﻜﻤﻪ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻄﻴﺮ ﺍﻟﻄﺎﻫﺮ ﺇﻻ ﺑﺸﺎﻫﺪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ‪ ١‬ﺹ ‪.٢٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪84‬‬ ‫ﻭﺩﻟﻴﻞ‪ ،‬ﻭﺇﻥ ﻟﺤﻘﻪ ﻓﺴﺎﺩ ﺧﺰﻗﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻻﺳﺘﺮﺍﺑﺔ ﻓﻌﻠﻰ ﻏﻴﺮﻩ ﻣﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻷﺻﻮﻝ ﻓﻲ ﺣﻜﻤﻪ ﻣﻌﻨﺎ‪ ،‬ﻭﻣﺎ ﻳﺸﺒﻪ ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻷﺻﻮﻝ ﺇﺛﺒﺎﺗﻪ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻄﻴﺮ‬ ‫ﺍﻟﻄﺎﻫﺮ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻋﻲ ﻟﻴﺲ ﻣﻦ ﺍﻟﻨﻮﺍﺷﺮ ﻭﻻ ﺍﻟﻨﻮﺍﻫﺶ‪ ،‬ﻭﻳﻠﺤﻖ ﻛﻞ ﺍﺳﻤﻪ‬ ‫ﻭﺣﻜﻤﻪ ﻭﻗﻮﻟﻨﺎ ﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺇﻧﻤﺎ ﻳﺮﺍﻋﻲ ﻣﺬﺍﻫﺒﻬﻢ ﻭﻧﺮﺩ ﻣﺸﺎﺑﻬﻬﻢ‪ .‬ﻭﻳﻨﻈﺮ‬ ‫ﻓﻲ ﻫﺬﺍ ﻭﻻ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻨﺎ ﺇﻻ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺤﻖ ﻭﺍﻟﺼﻮﺍﺏ)‪.(١‬‬ ‫‪ ٧‬ل آ` ‪ UR‬ا ﻼ)‪:‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻟﻮ ﺃﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﻧﺠﺴﺎ ﺣﺘﻰ ﺗﺤﺒﺲ ﻟﻠﻄﻬﺎﺭﺓ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﻳﺴﺘﻘﻴﻢ‬‫ﻛﺜﻴﺮﺍ ﻛﺎﻥ ﻟﺤﻤﻬﺎ ‬‫ﺍﻟﻨﺠﺎﺳﺔ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫ﻃﺎﻫﺮﺍ ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﺃﻥ‬ ‫‬‫ﻧﺠﺴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ‬ ‫ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﺤﻤﻬﺎ ‬ ‫ﻧﺠﺴﺎ ﺇﻻ ﺗﺴﺘﺒﺮﺉ ﺃﺣﻮﺍﻟﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻰ ﺣﺎﻝ‬ ‫ﺗﻜﻮﻥ ﻧﺠﺴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻟﺤﻤﻬﺎ ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ)‪ ،(٢‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻃﻬﺎﺭﺓ ﻟﺤﻤﻬﺎ ﺛﺒﺘﺖ ﻃﻬﺎﺭﺓ ﺳﺆﺭﻫﺎ ﺣﻴﻨﺌﺬ ﻭﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺭﻃﻮﺑﺎﺗﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺃﻛﻞ ﻧﺠﺎﺳﺔ ﻭﺍﺣﺪﺓ ﻓﻜﻴﻒ ﻣﻦ ﺍﻷﻏﻠﺐ ﻓﻲ ﺃﻛﻠﻪ ﺍﻟﻨﺠﺎﺳﺎﺕ؟ ﻭﻻ‬ ‫ﻳﻜﺎﺩ ﺃﻥ ﻳﺄﻛﻞ ﺇﻻ ﻧﺠﺎﺳﺔ ﻓﻬﺬﺍ ﻭﺟﻪ‪ .‬ﻭﻭﺟﻪ ﺛﺎﻥﺃﻧﻪ ﻗﺪ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ‬ ‫ﺃﻛﻞ ﻛﻞ ﺫﻱ ﻣﺨﻠﺐ ﻣﻦ ﺍﻟﻄﻴﺮ ﻭﻛﻞ ﺫﻱ ﻧﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ‬ ‫ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﻧﺠﺴﺔ ﻭﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻭﻣﺎ ﻣﺴﺖ ﻣﺜﻞ ﺍﻟﻘﺮﺩ ﻭﺍﻟﺨﻨﺰﻳﺮ)‪.(٣‬‬ ‫‪ ٨‬ول آ` ‪ UR‬ا ﻼ) و‪:F‬‬ ‫ﻭﻣﻦ ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻲ ﺍﻟﺠﻼﻟﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻗﺎﻝ ﺍﻟﻌﻼﻣﻪ ﺟﻤﻴﻞ ﺑﻦ ﺧﻤﻴﺲ‬ ‫ﺍﻟﺴﻌﺪﻱ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ)‪ (٤‬ﻭﺃﺿﺎﻑ‪ :‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻥ ﺍﻟﺠﻼﻝ ﻫﻮ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪.٢٣٨‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٧‬ﺹ ‪.٢٤٠‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٢٤١‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٧٠‬‬ ‫‪85‬‬‫‪ ٥‬ ﺍﻟﺠﻼﻟﺔ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺘﻐﺬﻱ ﺑﻌﺬﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻻ ﻏﻴﺮ ﻭﺍﻟﺸﻴﺦ )ﻓﻲ( ﻋﺮﻓﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﻱ‬ ‫ﻏﺎﻟﺐ ﻏﺬﺍﺋﻪ ﺍﻟﻌﺬﺭﺓ‪ ،‬ﻭﺃﻟﺤﻖ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺑﺎﻟﻌﺬﺭﺓ ﺳﺎﺋﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻛﻴﻒ ﻛﺎﻥ‪ ،‬ﻓﻠﻢ‬ ‫ﻧﻈﻔﺮ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﺴﺘﺤﻖ ﺑﻬﺎ ﻫﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻭﻗﺪﺭﻫﺎ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ‬ ‫ﺟﺰﺀﺍ ﻣﻨﻪ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﺑﻴﻮﻡ ﻭﻟﻴﻠﺔ ﻛﺎﻟﺮﺿﺎﻉ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﺑﻈﻬﻮﺭ‬ ‫ﻳﻨﻤﻮ ﺑﺪﻧﻪ ﺑﺬﻟﻚ ﻭﻳﺼﻴﺮ ‬ ‫ﻧﺘﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺘﻲ ﺍﻏﺘﺬﻯ ﺑﻬﺎ ﻓﻲ ﺟﻠﺪﻩ ﻭﻟﺤﻤﻪ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺠﻼﻟﺔ ﻣﻦ‬ ‫ﺩﺍﺑﺔ ﺃﻭ ﻃﻴﺮ ﻫﻲ ﺍﻟﺘﻲ ﻳﺪﺧﻞ ﺑﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻓﻠﻢ ﻧﺠﺪ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﻣﻘﺪﺍﺭﻫﺎ ﺇﻻ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﺗﺄﺧﺮ ﺃﻧﻬﺎ ﻣﺎ ﺑﻪ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻰ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻟﻌﻠﻲ ﺃﻥ ﺃﻗﺮﺑﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻮﺍﺏ ﻓﻲ ﺍﻟﻨﻈﺮ ﻓﻼ ﺃﺑﻌﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻤﻮ‬ ‫ﺍﻟﺒﺪﻥ ﺃﻭ ﺑﻈﻬﻮﺭ ﺍﻟﻨﺘﻦ ﻓﻲ ﺍﻟﺠﻠﺪ ﺃﻭ ﺍﻟﻠﺤﻢ ﻓﺎﻟﻘﻮﻝ ﺑﻬﻤﺎ ﻻ ﺃﻋﺮﻓﻪ ﺑﺸﻲﺀ ﻳﺪﻝ ﻋﻠﻴﻪ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﺑﻞ ﺭﺑﻤﺎ ﻻ ﻳﻨﻤﻮ ﺑﺪﻧﻬﺎ ﺑﻪ ﻟﻤﺎﻧﻊ ﺃﻭ ﻫﺬﺍ ﻻ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﻭﻣﺎ ﻟﻪ ﻣﻦ ﺩﺍﻓﻊ‪،‬‬ ‫ﻭﻟﻴﺲ ﻛﻞ ﺭﺟﺲ ﻣﻨﺘﻦ ﻋﺮﻗﻪ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺨﻠﻂ ﻟﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻄﺎﻫﺮ ﻣﻊ ﺍﻟﻨﺠﺲ ﻓﻲ‬ ‫ﺃﻛﻠﻬﺎ ﻓﺎﻻﺧﺘﻼﻑ ﻓﻲ ﻃﻬﺎﺭﺗﻬﺎ ﻭﺣﻠﻬﺎ ﻣﺎ ﻟﻢ ﺗﺴﺘﺒﺮﺉ ﻗﺪﺭ ﻣﺎ ﺑﻪ ﻓﻲ ﺍﻻﺗﻔﺎﻕ ﺃﻭ‬ ‫ﺍﻟﺮﺃﻱ‪ ،‬ﺗﻄﻬﺮ ﺣﺘﻰ ﻓﻲ ﺍﻷﻛﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻟﻤﺎ ﻓﻲ ﺍﻷﺛﺮ ﻣﻦ ﺃﺩﻟﺔ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ ٩‬ا ﻼ) ﻻ  وﻻ ‪ 12‬إﻻ ‪ M 6Q20‬ا‪:)T 7‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻣﻦ ﺃﺛﺮ ﻋﻦ ﺍﻟﻘﻮﻡ ﻫﺸﺎﻡ ﺑﻦ ﺳﺎﻟﻢ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﻻ ﺗﺄﻛﻠﻮﺍ‬ ‫ﻟﺤﻮﻡ ﺍﻟﺠﻼﻟﺔ ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﻣﻦ ﻋﺮﻗﻬﺎ ﻓﺎﻏﺴﻠﻪ‪ ،‬ﻭﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺣﻔﺺ ﺑﻦ‬ ‫ﺍﻟﺒﺨﺘﺮﻱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﻻ ﺗﺸﺮﺏ ﻣﻦ ﺃﻟﺒﺎﻥ ﺍﻷﺑﻞ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻚ‬ ‫ﻣﻦ ﻋﺮﻗﻬﺎ ﻓﺎﻏﺴﻠﻪ‪ ،‬ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻫﺬﺍ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻧﺎ ﻻ ﻧﻌﻠﻢ ﺃﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻲ‬ ‫ﺗﺤﺮﻳﻤﻬﺎ‪ ،‬ﻭﻻ ﻓﻲ ﻓﺴﺎﺩ ﻣﺎﻟﻬﺎ ﻣﻦ ﺭﻃﻮﺑﺔ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻋﻤﺎ ﻫﻲ ﺑﻪ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻤﻮﺟﺒﺔ ﻟﺤﻠﻬﺎ ﺑﻌﺪ ﺍﻟﻤﻨﻊ ﻟﻬﺎ ﻣﻦ ﺃﻛﻠﻬﺎ ﺣﺘﻰ ﺗﻄﻬﺮ ﻓﺘﺮﺟﻊ ﺇﻟﻰ‬ ‫ﺃﺻﻠﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﻓﻲ ﺣﻜﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﻤﻴﺘﺔ ﻋﻠﻰ ﺣﺎﻝ)‪.(٢‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٦٩‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪86‬‬ ‫· ﻣﺴﺄﻟﺔ‪ :‬ﻭﺍﻟﻨﻬﻲ ﺍﻟﻤﺬﻛﻮﺭ ﻣﺤﻤﻮﻝ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻛﺎﻟﺸﻴﺦ )ﻓﻲ( ﻭﺍﺑﻦ ﺍﻟﺠﻨﻴﺪ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﺃﻣﺮﻩ‬ ‫ﺑﻐﺴﻞ ﻣﺎ ﻳﺼﻴﺐ ﻣﻦ ﻋﺮﻗﻬﺎ ﻓﻤﺤﻤﻮﻝ ﻋﻨﺪ ﺍﻟﺸﻴﺨﻴﻦ‪ .‬ﻃﺎﺏ ﺛﺮﺍﻫﻤﺎ‪ ...‬ﻋﻠﻰ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻓﻴﺠﺐ ﺇﺯﺍﻟﺔﻋﻨﺪﻫﻤﺎﻋﻦ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻟﻠﺼﻼﺓ ﻭﻧﺤﻮﻫﺎ ﻛﺴﺎﺋﺮ‬ ‫ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻋﻨﺪ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ .‬ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺍﷲ ﺃﻋﻠﻢ ﻭﺃﻧﺎ ﻻ ﺃﺩﺭﻱ‬ ‫ﻓﻲ ﺍﻟﺠﻼﻝ ﺇﻻ ﺣﺮﺍﻣﻪ ﻭﻻ ﻓﻲ ﺭﻃﻮﺑﺎﺗﻪ ﺇﻻ ﻓﺴﺎﺩﻫﺎ ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﻦ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻓﻌﺴﻰ‬ ‫ﺃﻻ ﻳﺼﺢ ﻟﻤﻦ ﺭﺍﻣﻪ‪.‬‬ ‫‪ #,- ١٠‬اﻻ!'ع ‪ 0‬ﻼ)‪:‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻣﻌﻨﻰ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﺠﻼﻟﺔ ﺃﻥ‬ ‫ﻻ ﺗﺒﺎﻉ ﻭﻻ ﺗﺸﺘﺮﻯ ﻭﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﺭﻛﻮﺏ ﻭﻻ ﻏﻴﺮﻩ ﻭﻻ ﻳﺤﺞ ﻋﻠﻴﻬﺎ‪.‬‬ ‫‪'! #,- ١١‬ج ا ﻼ)‪:‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻏﻴﺮﻩ‪ ،‬ﻋﻦ ﻧﺘﺎﺝ ﺍﻟﺠﻼﻟﺔ ﻫﻞ ﻳﻜﻮﻥ ﻟﺤﻘﺎ ﺑﻬﺎ ﻓﻲ ﺣﻜﻤﻬﺎ ﻣﻦ ﺣﺠﺮ‬ ‫ﺃﻛﻠﻬﺎ ﺃﻭ ﺍﻻﻧﺘﻔﺎﻉ؟ ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻋﻨﺪﻱ ﻭﺣﺒﺴﻪ ﻣﺜﻞ ﻣﺪﺓ ﺃﻣﻪ ﺍﻟﺘﻲ ﺇﺫﺍ ﺣﺒﺴﺖ ﺇﻟﻴﻬﺎ‬ ‫ﺧﺮﺟﺖ ﻣﻦ ﺣﺎﻝ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﻳﻌﺠﺒﻨﻲ ﺇﻥ ﻛﺎﻧﺖ ﺃﻣﻪ ﻗﺪ ﺣﺒﺴﺖ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺍﻟﻤﺪﺓ ﺛﻢ ﻧﺘﺠﺖ ﻓﺈﻧﻪ ﻳﺘﺮﻙ ﻋﻦ ﺍﻟﺬﺑﺢ ﺑﻘﻴﺔ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻣﺪﺓ ﺃﻣﻪ)‪.(١‬‬ ‫‪ 6Q- ١٢‬ا ﻼ) ‪  r'-‬و‪ 12‬و‪F‬ة ا‪:6Q2‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﺍﻟﺠﻼﻟﺔ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻫﻲ ﺍﻟﺘﻲ ﺗﻌﺘﻠﻒ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ...‬ﻫﺬﺍ ﻣﺜﻞ‬ ‫ﻣﺎ ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ ﻣﻦ ﻗﺒﻞ)‪ (٢‬ﺛﻢ ﺗﺎﺑﻊ ﺍﻟﺴﻌﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺪﺍﺑﺔ ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻟﻨﺠﺎﺳﺔ‪،‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﺗﺤﺒﺲ ﻗﺪﺭ ﻣﺎ ﻳﺬﻫﺐ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺗﺬﺑﺢ ﻭﺗﺆﻛﻞ ﻭﻳﻠﻘﻰ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪،‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٦٩‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٧‬ﺹ ‪ ،٢٢٧‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٧٠‬‬ ‫‪87‬‬‫‪ ٥‬ ﺍﻟﺠﻼﻟﺔ‬ ‫ﻭﻣﻦ ﺭﺃﻳﻲ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﺃﺣﺐ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺗﺤﺒﺲ ﺍﻟﺸﺎﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺍﻟﺠﻤﺎﻝ‬ ‫ﻭﺍﻟﺒﻘﺮ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﻟﺪﺟﺎﺟﺔ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻓﻲ ﻣﻮﺿﻊ ﺃﻥ ﺍﻟﺸﺎﺓ ﺃﻛﺜﺮ ﻣﺎ ﻗﻴﻞ‬ ‫ﺗﺤﺒﺲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺍﻟﺒﻘﺮﺓ ﺧﻤﺴﺔ ﺃﻳﺎﻡ ﺇﻟﻰ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﻟﻨﺎﻗﺔ ﻣﻦ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﺇﻟﻰ‬ ‫ﺗﺴﻌﺔ ﺃﻳﺎﻡ ﻭﻓﻲ ﺩﺭﻫﺎ ﺍﺧﺘﻼﻑ‪ ،‬ﻗﻮﻝ‪ :‬ﻳﻠﺤﻖ ﺣﻜﻤﻪ ﺣﻜﻢ ﻟﺤﻤﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺑﺄﺱ‬ ‫ﺑﻪ‪ ،‬ﻓﺈﻥ ﺫﺑﺢ ﺇﺣﺪﺍﻫﻦ ﻭﻟﻢ ﻳﺤﺒﺴﻬﺎ ﻛﻤﺎ ﻳﺆﻣﺮ ﻓﻘﻮﻝ‪ :‬ﻟﺤﻤﻬﺎ ﻧﺠﺲ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪:‬‬ ‫ﻭﻗﻮﻝ ﻟﻴﺲ ﺑﻨﺠﺲ ﺇﻻ ﺇﻥ ﺗﻜﻮﻥ ﺟﻼﻟﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﻄﺮﺡ ﻣﺎ ﻓﻲ ﺟﻮﻓﻬﺎ ﻛﻠﻪ ﻭﻻ‬ ‫ﺑﺄﺱ ﺑﺄﻭﺻﺎﻟﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﻄﺮﺡ ﺍﻟﻜﺮﺳﻲ ﻭﺣﺪﻫﺎ ﻭﻻ ﺑﺄﺱ ﺑﻤﺎ ﺑﻘﻲ‪.‬‬ ‫‪ ١٣‬ل آ` ‪F UR‬ة ‪ 6Q-‬ا ﻼ)‪:‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺠﻼﻟﺔ ﻓﻘﻴﻞ‪ :‬ﺗﺤﺒﺲ ﺍﻟﺸﺎﺓ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻭﻗﻮﻝ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪،‬‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻳﻮﻣﺎ ﺇﻟﻰ ﺷﻬﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺗﺤﺒﺲ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻭﺍﻟﺒﻘﺮﺓ ﻣﻦ ﻋﺸﺮﻳﻦ ‬ ‫ﻳﻮﻣﺎ ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻻ ﺃﻋﻠﻢ‬ ‫ﺍﻟﺠﻤﻞ ﻓﻘﻴﻞ‪ :‬ﻳﺤﺒﺲ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻓﻲ ﺩﺭﻫﺎ ﺍﺧﺘﻼﻓﺎ ﻭﻫﻮ ﻧﺠﺲ ﻭﻛﺬﻟﻚ ﻟﺤﻤﻬﺎ ﺇﺫﺍ ﻟﻢ ﺗﺤﺒﺲ ﻓﺎﺳﺪ ﻭﻻ ﺃﻋﻠﻢ‬ ‫ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻷﺭﺑﻌﻮﻥ ﻟﺠﻼﻝ ﺇﺑﻞ( )ﻭﺷﺎﺭﺏ ﺧﻤﺮ( ﻭﻟﻮ ﻣﺮﺓ‬ ‫ﻭﻟﻮ ﻗﻄﺮﺓ‪ ،‬ﻭﻗﻴﻞ ﻟﺸﺎﺭﺏ ﺧﻤﺮ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭ)ﻋﺸﺮﻭﻥ ﻟﺒﻘﺮﺓ‪ ،‬ﻭﻋﺸﺮﺓ ﻟﺸﺎﺓ ﻭﺳﺘﺔ‬ ‫ﻟﻨﻌﺎﻣﺔ ﻭﺧﻤﺴﺔ ﻟﻄﺎﻭﻭﺱ ﻭﺛﻼﺛﺔ ﻟﺪﺟﺎﺟﺔ ﻭﻳﻮﻡ ﻭﻧﺼﻒ ﻟﺤﻤﺎﻣﺔ()‪.(١‬‬ ‫‪ o$0 #,- ١٤‬ا ﻼ)‪:‬‬ ‫ﻣﺴﺄﻟﺔ ﻓﻲ ﺍﻟﺠﻼﻟﺔ‪ :‬ﻫﻞ ﻟﺼﺎﺣﺒﻬﺎ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﻵﺧﺮ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺃﻋﻠﻤﻪ ﺃﻧﻬﺎ‬ ‫ﺟﻼﻟﺔ ﻭﻗﺒﻠﻬﺎ ﻣﻨﻪ ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻫﺎ ﻭﻳﻜﺘﻤﻪ ﺃﻧﻬﺎ ﺟﻼﻟﺔ‬ ‫ﻓﻠﻌﻠﻪ ﻳﺄﻛﻠﻬﺎ ﺃﻭ ﻳﻨﺘﻔﻊ ﻣﻨﻬﺎ ﺑﺸﻲﺀ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪88‬‬ ‫‪ ١٥‬ا‪+‬ء ﻻ  ! ‪ )T‬ا ﻼ)‪:‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻗﻴﻞ ﻓﻲ ﺍﻟﺪﺍﺑﺔ ﺗﺄﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺣﺪﻫﺎ ﻭﻻ ﺗﺨﻠﻂ ﻋﻠﻴﻬﺎ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﺃﻧﻬﺎ ﺗﺸﺮﺏ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﺃﻧﻬﺎ ﺗﻜﻮﻥ ﺟﻼﻟﺔ ﻷﻧﻬﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻧﺠﺴﺎ ﻓﻲ ﻓﻤﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ ﺑﻄﻨﻬﺎ)‪.(١‬‬ ‫ﻭﺣﺪﻫﺎ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺗﺸﺮﺑﻪ ‬ ‫ﺍﻟﺴﻨﺔ ﻣﻦ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻋﻦ ﺍﻟﺠﻼﻟﺔ ﻗﺎﻟﻪ ﻓﻘﻬﺎﺀ ﺃﻫﻞ ‪‬‬ ‫ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٧١‬‬ ‫‪89‬‬ ‫‪٦‬‬ ‫ا‪F‬م‬ ‫‪:/ ١‬‬ ‫ﻭﺩﻣﻴﺎ‪ :‬ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﻟﻢ ﻳﺴﻞ ﻓﻬﻮ ﺩﻡ‪،‬‬ ‫‬‫ﺩﻣﺎ‬ ‫ﻟﻐﺔ‪ :‬ﻣﻦ ﺩﻣﻰ ﺍﻟﺠﺮﺡ ﻳﺪﻣﻲ ‬ ‫ﻭﺃﺩﻣﻰ ﻓﻼ ﻧﺎ‪ :‬ﺿﺮﺑﻪ ﺣﺘﻰ ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ‪ ،‬ﻭﺍﺳﺘﺪﻣﻰ ﺍﻟﺮﺟﻞ‪ :‬ﻗﻄﺮ ﺩﻣﻪ‪ ،‬ﻭﺍﻟﺪﺍﻣﻴﺔ‪:‬‬ ‫ﺍﻟﺸﺠﺔ ﺑﺮﺯ ﺩﻣﻬﺎ ﻭﻟﻢ ﻳﺴﻞ‪...‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺳﺎﺋﻞ ﺃﺣﻤﺮ ﻳﺴﺮﻱ ﻓﻲ ﻋﺮﻭﻕ ﺍﻟﺤﻴﻮﺍﻥ ﻳﺤﻤﻞ ﺻﻔﺎﺕ ﺧﺎﺻﺔ‬ ‫‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﻣﺎﺀ ﻭﻫﻮﺍﺀ ﻭﻏﺬﺍﺀ)‪.(١‬‬ ‫ﻟﻤﺎ ﻳﺠﺮﻱ ﻓﻴﻪ‬ ‫ﻧﻔﺴﺎ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﺋﻠﺔ ﺍﻟﺪﻡ‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺍﻟﻌﺮﺏ ﺗﺴ ‪‬ﻤﻲ ﺍﻟﺪﻡ ‬ ‫ﺍﻟﺴﺎﺋﻞ ﻻ ﺍﻟﺮﻭﺡ ﻷﻥ ﺍﻟﺮﻭﺡ ﻻ ﺗﺴﻴﻞ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻤﻮﺃﻝ‪:‬‬ ‫ﻭﻟﻴﺴﺖ ﻋﻠﻰ ﺣﺪ ﺍﻟﺴﻴﻮﻑ ﺗﺴﻴﻞ‬‫ﺗﺴﻴﻞ ﻋﻠﻰ ﺣﺪ ﺍﻟﻈﺒﺎﺓ ﻧﻔﻮﺳﻨﺎ‬ ‫ﻳﻌﻨﻲ‪ :‬ﺗﺴﻴﻞ ﺩﻣﺎﺅﻧﺎ ﻋﻠﻰ ﺣﺪ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﺋﻠﺔ‬ ‫ﻫﻲ ﺍﻟﺪﻡ ﻻ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﻳﺮﻭﻯ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﻏﻔﺎﺭ ﺧﺮﺟﺖ ﻓﻲ ﻏﺰﻭﺓ ﺧﻴﺒﺮ ﻟﺘﻌﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻓﺮﻛﺒﺖ ﻋﻠﻰ ﺑﻌﺾ ﺭﺣﺎﻟﻬﻢ ﻓﺤﺎﺿﺖ ﻭﺍﻧﺤﺪﺭﺕ ﻭﺍﺳﺘﺤﻴﺖ ﻣﻨﻪ ﮊ ﻓﻘﺎﻝ‪» :‬ﻣﺎ‬ ‫ﻟﻚ‪ ،‬ﻟﻌﻠﻚ ﻧﻔﺴﺖ؟« ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﺻﻠﺤﻲ ﺷﺄﻧﻚ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪.٢٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪90‬‬ ‫ﻧﻔﺴﺎ ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﻴﺾ ﻭﻓﻲ ﺧﺒﺮ‬ ‫ﻭﺍﺭﺟﻌﻲ ﺇﻟﻰ ﻣﺮﻛﺒﻚ‪ ،«...‬ﻓﻘﺪ ﺳﻤﺎﻩ ﮊ ‬ ‫ﻣﻠﺤﺎ ﺛﻢ ﺍﻏﺴﻠﻲ ﻣﺎ ﺃﺻﺎﺏ‬ ‫ﻓﺄﺻﻠﺤﻲ ﻣﻦ ﻧﻔﺴﻚ ﺛﻢ ﺧﺬﻱ ﻣﻦ ﻣﺎﺀ ﻓﺎﻃﺮﺣﻲ ﻓﻴﻪ ‬ ‫ﺍﻟﺤﻘﻴﺒﺔ ﻣﻦ ﺍﻟﺪﻡ ﺛﻢ ﻋﻮﺩﻱ‪ .‬ﻗﻴﻞ ﻋﻨﻬﺎ‪ :‬ﺇﻧﻬﺎ ﻛﺎﻧﺖ ﻻ ﺗﻄﻬﺮ ﻣﻦ ﺣﻴﺾ ﺇﻻ‬ ‫ﻣﻠﺤﺎ ﻭﺃﻭﺻﺖ ﺃﻥ ﻳﺠﻌﻞ ﻓﻲ ﻏﺴﻠﻬﺎ ﺣﻴﻦ ﻣﺎﺗﺖ)‪.(١‬‬ ‫ﺟﻌﻠﺖ ﻓﻲ ﻃﻬﻮﺭﻫﺎ ‬ ‫‪ ٢‬أ!اع ا‪F‬ء‪:‬‬ ‫ﺍﻟﺮﺟﻞ ﻟﻪ ﺩﻡ ﻭﺍﺣﺪ ﻭﻫﻮ ﺩﻡ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻟﻬﺎ ﺃﺭﺑﻌﺔ ﺩﻣﺎﺀ‪ :‬ﺩﻡ ﺣﻴﻀﻬﺎ ﻭﺩﻡ‬ ‫ﺍﺳﺘﺤﺎﺿﺘﻬﺎ‪ ،‬ﻭﺩﻡ ﻧﻔﺎﺳﻬﺎ‪ ،‬ﻭﺩﻡ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﻓﺎﻟﺤﻴﺾ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺍﻟﺪﻡ ﺍﻟﻌﺒﻴﻂ ﻭﺍﻟﺤﻤﺮﻩ ﻭﺍﻟﺼﻔﺮﻩ ﻭﺍﻟﻜﺪﺭﺓ‪ ،‬ﻭﺩﻡ‬ ‫ﺍﻟﺠﺎﺭﻳﺔ ﻭﺩﻡ ﺍﻟﻐﻼﻡ ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬ ‫ﻭﺍﻟﺪﻣﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪ :‬ﺩﻡ ﻣﺴﻔﻮﺡ ﻧﺠﺲ ﻣﺤﺮﻡ ﺑﺎﻹﺟﻤﺎﻉ‪ ،‬ﻭﺩﻡ ﻃﺎﻫﺮ‬ ‫ﺣﻼﻝ‪ ،‬ﻭﺩﻡ ﺑﻴﻨﻬﻤﺎ ﻟﻴﺲ ﺑﻤﺴﻔﻮﺡ ﻭﻫﻮ ﻧﺠﺲ‪.‬‬ ‫‪ ٣‬ا‪F‬م ا‪+‬ح‪:‬‬ ‫ﻗﺎﻝ ﻫﺎﺷﻢ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ‪ :‬ﻭﻫﻮ ﺩﻡ ﺍﻷﻭﺩﺍﺝﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻳﺴﻴﻞ ﻭﻳﺠﺮﻱ ﻋﻨﺪ‬ ‫ﻗﻄﻌﻬﺎ ﻓﻲ ﺍﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻸﻧﻌﺎﻡ ﻭﺍﻟﻄﻴﻮﺭﻭﻗﻮﻝ‪ :‬ﻫﻮ ﺩﻡ ﻛﻞ ﺟﺮﺡ ﻃﺮﻱ‪،‬‬ ‫ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻤﻘﺘﺪﺭ ﻭﺍﻟﻤﺴﺒﺢ ﻳﻘﻮﻻﻥ‪ :‬ﻛﻞ ﺩﻡ ﺧﺮﺝ ﻣﻦ ﻣﺒﺘﺪﺃ ﻣﻦ ﺑﺪﻥ ﺻﺤﻴﺢ‬ ‫ﻓﻬﻮ ﻣﺴﻔﻮﺡ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﻤﻔﻀﻞ‪ :‬ﻫﻮ ﻣﺎ ﻗﻄﻊ ﺍﻟﺤﺪﻳﺪ‪ ،‬ﻭﻓﻲ ﻣﻮﺿﻊ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﺑﻤﺴﻔﻮﺡ ﺇﻻ ﻣﺎ ﻗﻄﻊ ﺍﻟﺤﺪﻳﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﻣﻌﻨﻰ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺮﻕ‬ ‫ﻓﻴﻤﺎ ﻗﻄﻊ ﺍﻟﺤﺪﻳﺪ ﻭﻏﻴﺮﻩ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.١٧٥‬‬ ‫‪91‬‬‫‪ ٦‬ ﺍﻟﺪﻡ‬ ‫‪ #,- ٤‬ا‪F‬م‪:‬‬ ‫ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﻓﻲ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ :‬ﻓﺎﻟﻤﺠﺘﻤﻊ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‬ ‫ﺍﻟﺬﻛﻴﺔ ﺩﻡ ﺍﻟﻤﺬﺑﺤﺔ ﺃﻭ ﺍﻟﻤﻨﺤﺮ ﻭﻣﺎ ﺗﺒﻊ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﺗﻐﺴﻞ ﺍﻟﻤﺬﺑﺤﺔ ﻭﻫﻮ ﻣﺎ ﺑﻪ‬ ‫ﺻﺎﺭﺕ ﺫﻛﻴﺔ ﻓﻬﻮﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡﺭﺟﺲ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻓﻲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻴﺎﺏ‪،‬‬ ‫ﺣﺮﺍﻡ ﻓﻲ ﺍﻟﻤﺄﻛﻮﻻﺕ ﻭﺍﻟﻤﺸﺮﻭﺑﺎﺕ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻄﻴﺮ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺪﻣﺎﺀ‬ ‫ﺍﻷﺻﻠﻴﺔ ﻏﻴﺮ ﺍﻟﻤﺠﺘﻠﺒﺔ)‪.(١‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺩﻡ ﺍﻷﻭﺩﺍﺝ ﻓﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﻦ ﺍﻟﻤﺴﻔﻮﺡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﺣﺮﺍﻡ ﻓﻲ ﺍﻟﻤﺄﻛﻮﻝ ﻭﺍﻟﻤﺸﺮﻭﺏ ﻭﻻ ﻳﻔﺴﺪ ﻣﻨﻪ ﻓﻲ ﺍﻟﺜﻴﺎﺏ ﻓﻲ ﺍﻷﻧﺠﺎﺱ‪ ،‬ﺇﻻ‬ ‫ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻈﻔﺮ ﻋﻠﻰ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺠﻬﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﺪ ﻓﻤﻔﺴﺪ‪،‬‬ ‫ﻭﻣﺎ ﺧﺎﻟﻂ ﻣﻨﻪ ﺍﻟﻄﺎﻫﺮﺍﺕ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ ﻓﺮﺟﺲ ﻣﻔﺴﺪ ﺇﺫﺍ ﻣﺎﻉ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺇﻧﻬﺎ ﻣﻦ ﺩﻡ ﺍﻟﻠﺤﻮﻡ ﻻ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻻ ﻛﺜﻴﺮﻩ ﻷﻧﻪ ﻗﺪ ﺯﺍﻝ ﻋﻦ ﺍﻟﺬﺑﻴﺤﺔ ﺩﻡ‬ ‫ﻣﺎ ﻛﺎﻧﺖ ﺑﻪ ﺣﻴﺔ ﻭﺑﺨﺮﻭﺟﻪ ﺻﺎﺭﺕ ﺫﻛﻴﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ ﻓﻲ ﺑﻴﺎﻥ ﺃﻧﻮﺍﻉ ﺍﻟﻨﺠﺎﺳﺎﺕ‪) :‬ﻭﺩﻡ ﻣﺴﻔﻮﺡ( ﺃﻱ‪:‬‬ ‫ﻣﺼﺒﻮﺏ‪ ،‬ﻭﺻﺎﺑﻪ ﺍﷲ ﺃﻭ ﺍﻟﺠﺎﺭﺡ ﺃﻭ ﺍﻟﻠﺤﻢ ﺃﻭ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻭﺫﻟﻚ ﻭﺟﻮﻩ ﻓﻲ ﺍﻟﺘﻘﺪﻳﺮ‬ ‫ﻳﺎﺑﺴﺎ ﻣﺘﻔﺘ ﺘﺎ ﻣﻦ ﺩﺍﺧﻞ‬ ‫ﻭﺍﻟﻔﺎﻋﻞ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﷲ‪ ،‬ﻭﻭﺟﻪ ﺗﻨﺠﻴﺲ ﺑﻌﻀﻬﻢ ﻭﻟﻮ ‬ ‫ﺍﻟﺠﻠﺪ ﺃﻭ ﻟﻢ ﻳﺠﺎﻭﺯ ﻣﻜﺎﻧﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ $ # " ! ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٣ :‬‬ ‫ﻗﻴﺪﺍ ﻷﻧﻪ‬ ‫ﻧﻌﻢ ﺍﻟﺪﻡ‪ ،‬ﻭﺃﻣﺎ ﺗﺨﺼﻴﺼﻪ ﺑﺎﻟﻤﺴﻔﻮﺡ ﻓﻲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻴﺲ ﻋﻨﺪﻩ ‬ ‫‬ ‫ﻣﺜﻼ ﻓﻴﺄﻛﻠﻮﻧﻪ‪ ،‬ﻭﺍﻟﺪﻡ‬ ‫ﺟﺮﻯ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻥ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺒﻌﻴﺮ‬ ‫ﻳﺸﻤﻞ ﺍﻟﻴﺎﺑﺲ ﻭﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﻟﺴﻔﺢ ﻭﻟﻮ ﺍﺧﺘﺺ ﺑﺎﻟﻤﺎﺋﻊ ﻟﻜﻨﻪ ﺟﺮﻯ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‬ ‫ﻭﺍﻟﻌﺎﺩﺓ ﻓﻲ ﻓﻌﻠﻬﻢ ﻛﻤﺎ ﻣﺮ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺧﺮﺝ ﺍﻟﺪﻡ ﻓﻘﺪ ﺻﺐ ﻣﻦ ﺩﺍﺧﻞ ﻭﻟﻮ ﻟﻢ‬ ‫)‪ (١‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪u t s r q p o n m l k j i ﴿ :‬‬ ‫‪ ~ } | { z y x w v‬ﮯ ¡ ‪﴾¦ ¥ ¤ £ ¢‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪.[١٤٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪92‬‬ ‫ﻳﺠﺎﻭﺯ ﺍﻟﺠﺮﺡ ﻋﻨﺪﻩ ﻓﻬﻮ ﻣﺴﻔﻮﺡ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺣﺘﺒﺲ ﺩﺍﺧﻞ ﺍﻟﺠﻠﺪ ﺛﻢ ﺗﻴﺒﺲ‪ ،‬ﻓﻤﺎ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺬﻫﺐ ﺑﻌﺾ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻤﻄﻠﻖ ﻻ ﺑﺎﻟﻤﻘﻴﺪ‪،‬‬ ‫‬‫ﻣﺴﻔﻮﺣﺎ‪،‬‬ ‫‬‫ﺗﻴﺒﺲ ﺇﻻ ﺑﻌﺪ ﻛﻮﻧﻪ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻌﻜﺲ ﻭﺑﻪ ﻳﺤﻜﻢ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ‬ ‫ﻧﺠﺴﺎ ﻭﻟﻮ ﻟﻢ ﻳﺼﺪﻕ‬ ‫ﺑﻴﺪﺍ ﻭﺫﺑﺎﺏ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ‬ ‫ﻗﻴﺪﺍ ﻛﺎﻥ ﺍﻟﻤﻨﻘﻮﻝ ‬ ‫ﻳﺠﻌﻞ ﺫﻟﻚ ‬ ‫ﻣﺴﻔﻮﺣﺎ ﺑﻤﻌﻨﻰ ﻣﻨﻘﻮﻝ )ﻣﻦ ﺑﺮﻱ(‬ ‫‬‫ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﺴﻔﻮﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺪﻕ ﻋﻠﻰ ﺃﻥ‬ ‫ﻭﺣﻞ ﺩﻡ ﺍﻟﺒﺤﺮﻱ)‪.(١‬‬ ‫‪ 1> ٥‬دم ا‪ e$2‬واﻻ‪ )D2'T‬دم ح؟‪:‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺩﻡ ﺍﻟﺤﻴﺾ ﻭﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﻫﻞ ﻫﻮ ﻣﺴﻔﻮﺡ ﺃﻭ ﻻ‪:‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﻣﺴﻔﻮﺡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻏﻴﺮ ﻣﺴﻔﻮﺡ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﻣﻦ‬ ‫ﺍﻟﺪﻣﺎﺀ ﻣﻦ ﻏﻴﺮ ﺟﺮﺡ ﻭﻻ ﻗﻄﻊ ﺣﺎﺩﺙ ﻃﺮﻱ‪ ،‬ﻣﺜﻞ ﺩﻡ ﺍﻟﺮﻋﺎﻑ ﻭﻣﺎ ﺧﺮﺝ ﻣﻦ‬ ‫ﺍﻟﻔﻢ ﻭﺍﻟﻀﺮﻭﺱ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻌﺒﻴﻂ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﻭﻛﺬﻟﻚ ﺩﻡ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻓﻘﻮﻝ‬ ‫ﻛﻠﻪ ﻣﺴﻔﻮﺡ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻏﻴﺮ ﻣﺴﻔﻮﺡ ﻓﻤﺎ ﺧﺮﺝ ﻣﻦ ﺟﺮﺡ ﻗﺪﻳﻢ ﺃﻭ ﺷﻘﺔ ﻗﺪﻳﻤﺔ‪،‬‬ ‫ﻭﻻ ﻳﻔﺴﺪ ﻓﻲ ﺍﻟﺜﻮﺏ ﻓﻲ ﺃﻣﺮ ﺍﻟﺼﻼﺓ ﺇﻻ ﻣﻘﺪﺍﺭ ﻇﻔﺮ ﻋﻠﻰ ﻏﻴﺮ ﻋﻠﻢ‪.‬‬ ‫‪ )s ٦‬ا‪F‬م ا‪+‬ح‪:‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺻﻔﺔ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻣﺎ ﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﻪ ﻓﻘﺪ‬ ‫ﺳﻔﺢ ﻭﻟﻮ ﻟﻢ ﻳﻈﻬﺮ ﻋﻠﻰ ﻓﻢ ﺍﻟﺠﺮﺡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻫﻮ ﻣﺎ ﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﻪ ﻭﺳﻔﺢ ﺇﻟﻰ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻇﻬﻮﺭﻩ ﻻ ﻳﺘﻌﺪﻯ ﺍﻟﺠﺮﺡ ﺍﻟﺬﻱ ﺟﺮﺡ ﻭﻛﺜﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻫﺎﻳﻦ ﻗﻮﻝ‬ ‫ﺇﺫﺍ ﺳﻔﺢ ﺑﻤﺴﻔﻮﺡ ﻭﻟﻮ ﺍﻣﺘﻸ ﻓﻢ ﺍﻟﺠﺮﺡ ﺍﻟﺬﻱ ﺟﺮﺡ ﻭﻛﺜﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻫﺎﻳﻦ ﻗﻮﻝ‪ :‬ﺇﺫﺍ‬ ‫ﺳﻔﺢ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺗﺮﺩﻯ ﺍﻟﺠﺮﺡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻘﻂ ﺑﻘﻄﻨﺔ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٤٢٠‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.١٧٧/١٧٦‬‬ ‫‪93‬‬‫‪ ٦‬ ﺍﻟﺪﻡ‬ ‫ﻗﺎﺩﻣﺎ ﻣﻦ ﺃﻋﻠﻰ ﻭﺳﺎﻝ ﻣﻦ ﺃﺳﻔﻞ ﺍﻟﺠﺮﺡ ﻭﻟﻢ‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻓﻲ ﺟﺮﺡ ﻃﻮﻟﻪ ﺭﺍﺟﻴﺔ ‬ ‫ﻳﻔﺾ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﻏﻴﺮ ﻓﺎﺋﺾ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺟﺮﺡ ﻃﺮﻱ ﺃﻭ ﻗﺪﻳﻢ‪ ،‬ﻭﻗﻮﻝ ﻣﻦ‬ ‫ﺍﻟﻄﺮﻱ ﺃﺷﺪ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﻗﻮﻝ ﻓﻲ ﺷﺮﺭ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻻ ﻳﻔﺴﺪ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻗﻴﻞ‪ :‬ﺳﺌﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻋﻦ ﺷﺮﺭ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻓﻠﻢ ﻳﺮ ﺑﻪ‬ ‫ﺑﺄﺳﺎ‪ ،‬ﻭﻓﻲ ﻣﻮﺿﻊ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﺳﻤﻌﺖ ﺃﻧﻪ ﻳﻨﻘﺾ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﺑﻌﺪ ﻣﻮﺕ‬ ‫‬ ‫ﺃﺷﻴﺎﺧﻨﺎ)‪.(١‬‬ ‫‪ ٧‬ا‪F‬م ا‪2‬ﻼل ا>‪:‬‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ﻋﻨﻪ‪» :‬ﺃﺣﻞ ﻟﻜﻢ ﻣﻴﺘﺘﺎﻥ ﻭﺩﻣﺎﻥ‪ ،‬ﻓﺎﻟﻤﻴﺘﺘﺎﻥ‪ ،‬ﻣﻴﺘﺔ‬ ‫ﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﺴﻤﻚ‪ ،‬ﻭﺍﻟﺪﻣﺎﻥ‪ :‬ﺩﻡ ﺍﻟﺴﻤﻚ ﻭﺩﻡ ﺍﻟﻠﺤﻢ«‪ .‬ﻭﻓﻲ ﺍﻟﻀﻴﺎﺀ‪ :‬ﺍﻟﺪﻣﻮﺍﻥ ﺩﻡ‬ ‫ﺍﻟﻄﺤﺎﻝ ﻭﺩﻡ ﺍﻟﻜﺒﺪ‪.‬‬ ‫ﺃﺣﺪﺍ ﻳﺨﺘﻠﻒ ﻓﻲ ﺍﻟﻤﻴﺘﺘﻴﻦ‪ ،‬ﺇﻻ ﺃﻧﻬﻤﺎ ﻣﻦ ﺍﻟﺠﺮﺍﺩ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﻧﻌﻠﻢ ‬ ‫ﻭﺍﻟﺴﻤﻚ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻬﻤﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻣﺎﻥ ﻓﻔﻲ ﺫﻟﻚ ﺃﻗﺎﻭﻳﻞ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺃﻥ ﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻬﻢ ﻭﺇﻥ ﻳﺠﺘﻤﻊ‬ ‫ﻋﻠﻴﻪ ﺃﻧﻪ ﺣﻼﻝ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﻓﻲ ﺻﻔﺎﺗﻪ‪.‬‬ ‫‪ ٨‬دم ا‪$2‬ا!ت ا‪:)$fQ‬‬ ‫ﺃﻣﺎ ﺍﻟﺴﻤﻚ ﺍﻟﺬﻱ ﻻ ﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﺮ ﻭﻻ ﻳﺸﺒﻪ ﺩﻭﺍﺏ ﺍﻟﺒﺮ ﻓﺪﻣﻪ ﻃﺎﻫﺮ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﺮ ﻭﻫﻮ ﻣﺸﺒﻪ ﻟﺪﻭﺍﺏ ﺍﻟﺒﺮ ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ ،‬ﻓﻤﺎ ﺃﺷﺒﻪ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺍﻟﺼﻴﺪ ﻓﻘﻮﻝ‪ :‬ﻣﻴﺘﺘﻪ ﺣﻼﻝ ﻷﻧﻪ ﺻﻴﺪ ﺑﺤﺮ)‪ ،(٢‬ﻭﻗﻮﻝ‪ :‬ﻳﺰﻛﻰ ﻟﺸﺒﻬﻪ ﺑﻤﺎ ﻳﺰﻛﻰ‪،‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.١٧٧‬‬ ‫)‪ (٢‬ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺍﻟﺒﺤﺮ‪» :‬ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ ﺍﻟﺤﻞ ﻣﻴﺘﺘﻪ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪94‬‬ ‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺍﻟﺨﻨﺰﻳﺮ ﻓﻬﻮ ﻳﺴ ‪‬ﻤﻰ ﺧﻨﺰﻳﺮ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺣﺮﺍﻡ ﻭﺩﻣﻪ ﺗﺒﻊ ﻟﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ‬ ‫ﺑﺤﺮﺍﻡ ﻭﻫﻮ ﺃﺻﺢ ﻷﻧﻪ ﻛﻠﻪ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﻟﻢ ﻳﺴﺘﺜﻦ ﺍﷲ ﻣﻨﻪ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﻫﻮ ﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﺮ ﻓﺤﻜﻤﻪ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﻓﻲ‬ ‫ﻣﻌﻴﺸﺘﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻷﻏﻠﺐ ﻓﻴﻬﺎ ﺍﻟﺒﺤﺮ ﻓﻬﻮ ﺻﻴﺪ ﺑﺤﺮ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺒﺤﺮ ﻓﻲ‬ ‫ﺃﻛﻠﻪ ﻭﺩﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻏﻠﺐ ﻓﻴﻬﺎ ﺍﻟﺒﺮ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺻﻴﺪ ﺍﻟﺒﺮ ﻓﻲ ﺗﺬﻛﻴﺘﻪ‬ ‫ﻭﻧﺠﺎﺳﺔ ﺩﻣﻪ ﻭﺇﻥ ﺧﻔﻲ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﺍﻟﺘﻨﺰﻩ ﻋﻨﻪ ﺑﺎﻟﺰﻛﺎﺓ ﻭﻧﺠﺎﺳﺔ ﺍﻟﺪﻡ‬ ‫ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﺤﺮﻡ ﻣﻨﻪ‪.‬‬ ‫‪ ٩‬دم ا;‪ #2‬ا‪:rLB+‬‬ ‫ﺃﻣﺎ ﺩﻡ ﺍﻟﻠﺤﻢ ﻓﻤﺎ ﺧﺎﻟﻄﻪ ﺑﻌﺪ ﻏﺴﻞ ﺍﻟﻤﺬﺑﺤﺔ ﺃﻭ ﺍﻟﻤﻨﺤﺮ ﺣﺘﻰ ﻗﺎﻟﻮﺍ ﻓﻲ ﺩﻡ‬ ‫ﺍﻷﻭﺩﺍﺝ‪ :‬ﺇﻧﻪ ﻣﻦ ﺩﻣﺎﺀ ﺍﻟﻠﺤﻮﻡ ﻭﻻ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻻ ﻛﺜﻴﺮﻩ ﻭﻫﻮ ﻗﻮﻝ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺩﻡ ﺍﻟﻠﺤﻢ ﻫﻮ ﻣﺎ ﺧﺎﻟﻂ ﺍﻟﻠﺤﻢ ﻣﻦ ﺍﻟﻤﻌﻠﻖ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺩﻡ‬ ‫ﻗﺎﺋﻤﺎ ﻓﻲ ﺍﻟﺒﻬﻴﻤﺔ ﻓﻲ ﺣﻴﺎﺗﻬﺎ‪ ،‬ﻭﻛﻞ‬ ‫ﺍﻟﻌﺮﻭﻕ ﻓﻠﻴﺲ ﻣﻦ ﺩﻡ ﺍﻟﻠﺤﻢ ﻭﺫﻟﻚ ﺩﻡ ﻛﺎﻥ ‬ ‫ﺩﻣﺎ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﻓﻼ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺰﻛﺎﺗﻬﺎ ﻭﺇﻧﻤﺎ ﻳﺘﺤﻮﻝ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﻣﺎ ﻛﺎﻥ ‬ ‫‬ ‫ﺩﺍﺧﻼ ﻓﻲ ﺍﻟﻠﺤﻢ ﻣﻦ ﻏﻴﺮ ﻋﺮﻭﻕ‪ ...‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺩﻡ ﺍﻟﺮﺋﺔ ﻭﺍﻟﻔﺆﺍﺩ ﻗﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﺍﻟﺪﻡ‬ ‫ﻓﺎﺳﺪ ﻷﻧﻪ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻻ ﺑﺄﺱ ﺑﺪﻡ ﺍﻟﻠﺤﻢ ﻭﻻ ﻳﻌﺎﺩ ﻣﻨﻪ ﺍﻟﻮﺿﻮﺀ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺫﺍﺗﻪ‬ ‫ﻗﺪ ﻏﺴﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻤﺬﺑﺤﺔ ﻭﺍﻷﻭﺩﺍﺝ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺎﺩ‪ :‬ﺯﻋﻤﻮﺍ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻗﺎﻝ‬ ‫ﺑﺰﻭﺍﻝ ﺍﻟﻠﺤﻢ ﻓﺈﺫﺍ ﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻋﺎﺩ ﺑﻤﻨﺪﻳﻞ ﻓﻤﺴﺢ ﺑﻴﺪﻩ ﻭﻗﺎﻡ ﻳﺼﻠﻲ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺎﺩ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﻻ ﺩﻡ ﺍﻟﻤﺬﺑﺤﺔ ﻭﺍﻷﻭﺩﺍﺝ ﻭﺍﻟﻌﺮﻭﻕ‬ ‫ﻓﺈﻧﻪ ﻳﻨﻘﺺ)‪.(١‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.١٧٨‬‬ ‫‪95‬‬‫‪ ٦‬ ﺍﻟﺪﻡ‬ ‫‪ ١٠‬ا‪F‬م ا‪ $N 6 7‬ا‪+‬ح‪:‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻡ ﺍﻟﻨﺠﺲ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻤﺴﻔﻮﺡ ﻣﻤﺎ ﺧﺮﺝ ﻣﻦ ﺟﺮﺡ ﻗﺪﻳﻢ ﻭﻣﺎ ﺃﺷﺒﻪ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻤﺴﻔﻮﺡ ﺃﻥ ﺍﻟﻤﺴﻔﻮﺡ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻓﻲ ﺍﻟﺒﺪﻥ‬ ‫ﻭﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﺍﻟﻌﻤﺪ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺴﻔﻮﺡ ﻣﺜﻠﻪ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ﺇﻻ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﺑﻪ ﻋﻠﻰ ﻏﻴﺮ ﻋﻠﻢ ﻓﺈﻧﻪ ﻻ ﻳﻔﺴﺪ ﺍﻟﺼﻼﺓ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﺍﺭ ﺍﻟﻈﻔﺮ ﻓﻲ‬ ‫ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﻣﻘﺪﺍﺭ ﺩﻳﻨﺎﺭ ﺃﻭ ﻇﻔﺮ ﻓﻼ ﻳﻨﻘﺾ ﻓﻲ ﺍﻟﺜﻮﺏ‪،‬‬ ‫ﻭﻓﻲ ﻧﻘﻀﻪ ﻓﻲ ﺍﻟﺒﺪﻥ ﺍﺧﺘﻼﻑ ﻭﻓﻲ ﻣﻮﺿﻊ‪ :‬ﻻ ﻧﻘﺾ ﻓﻲ ﺍﻟﺒﺪﻥ ﻓﻲ ﺃﻗﻞ ﻣﻦ ﻇﻔﺮ‬ ‫ﻭﻓﻲ ﻓﺴﺎﺩﻩ ﻓﻲ ﺍﻟﺜﻮﺏ ﺍﺧﺘﻼﻑ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻳﺼﻌﺐ ﻋﻠﻰ ﻣﻦ ﺭﺍﻣﻪ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺼﻠﻲ ﻃﻬﺎﺭﺗﻪ)‪.(١‬‬ ‫‪ ١١‬دء ‪ $- M $R x;'K‬ارة وا‪:)T 7‬‬ ‫ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺩﻡ ﺍﻟﻀﻤﺞ ﻭﺍﻟﺤﻠﻢ ﻭﺍﻟﻘﺮﺍﺩ؛ ﻓﻘﻮﻝ ﻛﻞ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ‬ ‫ﺩﻡ ﻓﻬﻮ ﻧﺠﺲ ﺇﻻ ﻣﺎ ﻗﺎﻡ ﺩﻟﻴﻠﻪ ﻟﻘﻮﻟﻪ‪» :‬ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ«‪ ،‬ﻓﻌﻢ ﻛﻞ ﺩﻡ‬ ‫ﻭﺃﺧﺒﺮ ﺑﺄﻧﻪ ﺣﺮﺍﻡ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻓﻲ ﺻﻔﺔ ﺍﻟﻌﻠﻖ ﻭﺩﻡ ﺍﻟﻄﺤﺎﻝ ﻭﺩﻡ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﻟﻢ ﻳﺤﻜﻤﻮﺍ ﺑﺘﻨﺠﺴﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﻛﻞ ﺩﻡ ﻣﺠﺘﻠﺐ ﻓﻲ ﺫﺍﺕ ﺭﻭﺡ ﻣﻦ ﺩﺍﺑﺔ ﺃﻭ‬ ‫ﻃﺎﺋﺮ؛ ﻓﻘﻮﻝ‪ :‬ﻃﺎﻫﺮ ﻷﻧﻪ ﻣﻌﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﻡ ﺍﻟﻤﻴﺖ ﺍﻟﻤﺘﺤﻮﻝ ﻣﻦ ﺣﺎﻟﻪ ﺇﻟﻰ ﺣﺎﻝ‬ ‫ﻓﺎﺳﺪﺍ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻛﻠﻪ ﻓﺎﺳﺪ ﻷﻧﻪ ﺩﻡ ﺑﻌﻴﻨﻪ ﻭﺣﻴﺚ‬ ‫‬‫ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺃﺻﻠﻪ‬ ‫ﻣﺎ ﺗﺤﻮﻝ ﻓﻬﻮ ﺩﻡ ﻓﺎﺳﺪ‪ ،‬ﻭﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻻ ﻳﻔﺴﺪ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻔﺴﺪ‬ ‫ﻋﻨﺪ ﺍﻟﺴﻌﺔ ﺑﻐﻴﺮﻩ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.١٧٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪96‬‬ ‫ﻭﻻ ﺑﺄﺱ ﺑﺪﻡ ﺍﻟﺒﻌﻮﺽ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﺼﻴﺮ ﻛﺎﻟﻈﻔﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﻃﺎﻫﺮ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺎﻟﻚ‪ :‬ﺇﻻ ﺃﻥ ﻳﻐﻠﺐ ﺩﻡ ﺍﻟﺒﻌﻮﺽ ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﺼﻠﻲ‬ ‫ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻡ ﺍﻟﺴﻤﻚ ﻭﺍﻟﺒﻖ ﻭﺍﻟﺒﺮﺍﻏﻴﺚ ﻭﻧﺤﻮﻫﺎ ﻃﺎﻫﺮ‪.‬‬ ‫ﻭﻭﺍﻓﻖ ﻋﻠﻴﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺩﻟﻴﻠﻪ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺮﺧﺺ ﻓﻲ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ﻭﻫﺬﻩ‬ ‫ﺍﻟﺪﻣﺎﺀ ﻏﻴﺮ ﻣﺴﻔﻮﺣﺔ ﻓﻼ ﺗﺪﺧﻞ ﺗﺤﺖ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻭﻗﺪ‬ ‫ﺳﺌﻠﺖ ﻋﻦ ﺩﻡ ﺍﻟﻠﺤﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺇﻧﻤﺎ ﻧﻬﻰ ﺍﷲ ﻋﻦ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺪﻡ‬ ‫ﺍﻟﺒﺮﺍﻏﻴﺚ ﻭﺍﻟﺬﺑﺎﺏ ﻭﺍﻟﻨﻤﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﺸﻴﺮ‪ :‬ﺩﻡ ﺍﻟﺒﺮﺍﻏﻴﺚ ﺍﻟﺼﻐﺎﺭ ﺍﻟﺴﻮﺩ ﻭﺍﻟﻀﻤﺞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺴﺮﺭ‬ ‫ﻭﻏﻴﺮ ﻣﺮﺍﺑﻂ ﺍﻟﺪﻭﺍﺏ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻠﺪﻍ ﻭﻳﻜﻮﻥ ﻓﻲ ﻣﺮﺍﺑﻂ ﺍﻟﺪﻭﺍﺏ‬ ‫ﻭﻏﻴﺮﻫﺎ ﻭﺍﻟﺤﻠﻢ ﻭﺍﻟﻘﺮﺍﺩ ﻓﺠﻤﻴﻌﻪ ﻣﻔﺴﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺟﺎﺀ ﻭﻛﻴﻊ ﺑﻦ ﺍﻷﺳﻮﺩ ﺇﻟﻰ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻓﺴﺄﻟﻪ ﻋﻦ ﺩﻡ ﺍﻟﺒﺮﺍﻏﻴﺚ‬ ‫ﻋﺠﺒﺎ ﻣﻤﻦ ﻳﻠﻎ ﻓﻲ ﺩﻣﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫‬‫ﻳﺼﻴﺐ ﺍﻟﺜﻮﺏ ﺃﻳﺼﻠﻰ ﺑﻪ؟ ﻗﺎﻝ ﺍﻟﺤﺴﻦ‪ :‬ﻳﺎ‬ ‫ﻛﺎﻟﻜﻠﺐ ﺛﻢ ﻳﺴﺄﻝ ﻋﻦ ﺩﻡ ﺍﻟﺒﺮﺍﻏﻴﺚ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺇﻥ ﻛﺎﻥ ﺩﻡ ﺍﻟﻘﺮﺩﺍﻥ ﻭﺍﻟﺤﻠﻢ ﻭﺍﻟﻀﻤﺞ ﺃﺻﻠ ‪‬ﻴﺎ ﻓﻬﻮ ﻣﻔﺴﺪ‬ ‫ﻣﺠﺘﻠﺒﺎ ﻟﻢ ﻳﻔﺴﺪ‪.‬‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ :‬ﺩﻡ ﺍﻟﻀﻤﺞ ﻧﺠﺲ ﻭﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻨﻜﺒﻮﺕ‬ ‫ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺬﺑﺎﺏ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺿﻤﺞ ﺍﻟﺠﺒﺎﻝ ﻳﻨﻘﺾ‪ ،‬ﻭﺃﻣﺎ ﺿﻤﺞ ﺍﻟﺒﺎﻃﻨﺔ‬ ‫ﻓﺈﻥ ﺩﻣﻪ ﻻ ﻳﻨﻘﺾ‪.‬‬ ‫‪ #,- ١٢‬ا‪,‬ة وا‪ UR );%‬ا‪F‬م‪:‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺣﻜﻢ ﺍﻟﺪﻡ؛ ﻓﻘﻮﻝ‪ :‬ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻣﻔﺴﺪ ﻓﻲ ﺍﻟﺜﻮﺏ‬ ‫ﻭﺍﻟﺒﺪﻥ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻔﻮ ﻳﻘﻊ ﻓﻲ ﻣﻘﺪﺍﺭ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﻗﻮﻝ ﻣﻘﺪﺍﺭ ﺍﻟﺪﻳﻨﺎﺭ؛ ﺇﻻ ﺃﻥ‬ ‫‪97‬‬‫‪ ٦‬ ﺍﻟﺪﻡ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺴﻔﻮﺡ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺘﻨﺠﺲ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻲ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻟﺜﻮﺏ‪،‬‬ ‫ﻭﻗﺪ ﻓﺮﻕ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻴﻦ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪:‬‬ ‫ﺍﻟﺘﻔﺮﻗﺔ ﺗﺼﻌﺐ ﻋﻠﻰ ﻣﻦ ﺭﺍﻣﻬﺎ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﻣﺄﺧﻮﺫ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺼﻠﻲ ﺃﻥ ﻻ ﻳﻘﻮﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﺇﻻ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺇﺫﺍ ﺭﺃﻯ ﻋﻼﻣﺔ ﺩﻡ ﺍﻟﺒﻌﻮﺽ ﻣﻦ ﺷﺮﺭ ﻧﺴﺨﻪ ﻣﻦ ﻧﺸﺮ ﺍﻟﺸﺮﺭ ﺃﻭ ﻏﻴﺮﻩ ﻓﻬﻮ‬ ‫ﺩﻡ ﺍﻟﺒﻌﻮﺽ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﺩﻡ ﻳﻨﻘﺾ‪ .‬ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺃﺑﺎ ﺯﻳﺎﺩ ﻳﺼﻠﻲ ﺑﺜﻮﺏ ﻓﻴﻪ ﺩﻡ‬ ‫ﻛﺜﻴﺮ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻋﻨﺪﻱ ﺩﻡ ﺑﻌﻮﺽ‪.‬‬ ‫‪ ١٣‬ا‪2+‬م وا‪Q+‬ح ‪ M‬ا‪F‬م‪:‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺪﻡ؛ ﻓﻘﻮﻝ‪ :‬ﺍﻟﺪﻣﺎﺀ ﻛﻠﻬﺎ ﻣﺤﺮﻣﺔ ﺣﺘﻰ ﻳﻌﻠﻢ ﺍﻟﺪﻡ ﺍﻟﻤﺒﺎﺡ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ $ # " ! ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣ :‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻤﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺪﻣﺎﺀ‬ ‫ﺍﻟﻤﺴﻔﻮﺡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪t s r q p o n m l k j i ﴿ :‬‬ ‫‪] ﴾ z y x w v u‬ﺍﻷﻧﻌﺎﻡ‪.[١٤٥ :‬‬ ‫ﻭﻋﻦ ﺑﺸﻴﺮ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺪﻡ ﻓﺎﻏﺴﻠﻪ ﻭﺃﻣﺮ ﺑﻐﺴﻠﻪ‪ ،‬ﻭﻻ ﺃﺣﻜﻢ ﺃﻧﻪ ﻣﺴﻔﻮﺡ ﻷﻥ‬ ‫ﺍﻟﺪﻣﺎﺀ ﻣﻨﻬﺎ ﻧﺠﺲ ﻭﻣﺎ ﻟﻴﺲ ﺑﻨﺠﺲ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﺣﻜﻤﺖ ﺑﻪ ﺑﻐﻴﺮ ﻋﻠﻢ ﻓﻘﺪ ﺣﻜﻤﺖ‬ ‫ﺑﻐﻴﺮ ﻋﻠﻢ‪ ،‬ﻭﻣﻦ ﺣﻜﻢ ﺑﻐﻴﺮ ﻋﻠﻢ ﻓﻬﻮ ﻣﺨﻄﺊ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﻣﻤﺎ ﻳﻮﺟﺪ ﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻓﻴﻤﻦ ﻓﻲ ﺛﻮﺑﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﻳﻌﺮﻑ‬ ‫ﻣﺎ ﻫﻮ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻘﺾ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺑﺬﻟﻚ‬ ‫ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺪﻡ ﻣﺜﻞ ﺍﻟﻈﻔﺮ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﺁﺧﺮ ﺻﻼﺓ ﺻﻼﻫﺎ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﻟﺜﻮﺏ‪ .‬ﻭﺇﻥ ﺭﺃﻯ ﻓﻲ ﺛﻮﺑﻪ ﻧﻘﻄﺔ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻫﻮ‪ ،‬ﺩﻡ ﺑﻌﻮﺽ ﺃﻭ ﻏﻴﺮﻩ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻣﻌﻪ ﺃﻧﻪ ﺩﻡ ﺑﻌﻮﺽ‪ ،‬ﻭﺇﻻ ﻏﺴﻠﻪ ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺴﻔﻮﺡ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ‬ ‫ﺣﺘﻰ ﻳﻌﻠﻢ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻧﺠﺲ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻤﺴﻔﻮﺡ ﻓﻲ ﺗﻨﺠﺴﻪ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﺑﻪ ﺃﻧﻪ ﻣﺴﻔﻮﺡ ﻭﻫﻮ ﻛﺎﻟﺪﻡ ﺍﻟﺸﺎﺋﻊ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪98‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﺃﺑﻮ ﺳﻌﻴﺪ ﻓﻲ ﺍﻟﺪﻡ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻟﺜﻮﺏ ﻭﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺴﻔﻮﺡ‬ ‫ﺃﻭ ﻏﻴﺮ ﻣﺴﻔﻮﺡ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﺩﻡ ﻃﺎﻫﺮ ﻟﻄﻬﺎﺭﺓ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺩﻡ‬ ‫ﻣﺴﻔﻮﺡ ﻳﻔﺴﺪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻷﻧﻪ ﻻ ﻳﺘﻌﺮﻯ ﻣﻦ ﺫﻟﻚ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺩﻡ ﻧﺠﺲ ﻏﻴﺮ ﻣﺴﻔﻮﺡ ﻭﻻ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻨﺤﺐ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻮﺳﻂ ﺃﻥ‬ ‫ﺩﻣﺎ ﻏﻴﺮ ﻣﺴﻔﻮﺡ)‪.(١‬‬ ‫ﻳﻜﻮﻥ ‬ ‫ﻗﺎﻝ ﺍﻟﻤﺆﻟﻒ‪ :‬ﻭﺇﻥ ﻧﺰﺩ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺪﻣﺎﺀ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻓﻄﺎﻟﻌﻪ ﻣﻦ ﺍﻟﻤﺴﺄﻟﺔ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﺘﻲ ﻫﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻧﺒﻬﺎﻥ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻵﺗﻲ ﻭﻫﻮ ﻻ ﻳﺨﺘﻠﻒ ﻋﻤﺎ‬ ‫ﺟﺎﺀ ﻫﻨﺎ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٤‬ﺹ ‪.٢٨١‬‬ ‫)‪ (٢‬ﻭﺑﻤﺜﻞ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻋﻦ ﺍﻟﺪﻡ ﺟﺎﺀ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻨ‪‬ﻲ ﻛﺬﻟﻚ ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﺪﻡ ﺣﺮﺍﻡ ﻧﺠﺲ ﻻ ﻳﺆﻛﻞ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺪ ﻓﻲ‬ ‫ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ .﴾ z y x ﴿ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻳﺴﻴﺮﻩ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻛﻤﺎ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻴﺴﻴﺮ ﻣﻦ ﺍﻟﺪﻡ‪.‬‬ ‫‪99‬‬ ‫‪٧‬‬ ‫اﻻ‪ 7'T‬ء‬ ‫ﻟﻤﺎ ﻋﺮﻓﻨﺎ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺗﻄﻬﻴﺮﻫﺎ ﺃﻟﺤﻘﻨﺎ ﺑﻬﺎ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻄﻬﻴﺮ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺨﺎﺭﺟﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻟﺨﻼﺹ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺳﺘﻨﺠﻰ ﺣﺎﺟﺔ ﻣﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﺧﻠﺼﻬﺎ‪،‬‬ ‫ﻭﺍﻟﻨﺠﻮﺓ ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ ﻓﻠﻢ ﻳﻌﻠﻬﺎ ﺍﻟﺴﻴﻞ ﻓﻈﻨﻨﺘﻬﺎ ﻧﺠﺎﺀﻙ‪ ،‬ﻭﺃﻧﺠﻴﺖ‬ ‫ﺍﻟﺸﺠﺮﺓ ﻭﺍﺳﺘﻨﺠﻴﺘﻬﺎ‪ :‬ﻗﻄﻌﺘﻬﺎ ﻣﻦ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﻣﺄﺧﺬ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻗﺎﻝ‬ ‫ﺷﻤﺮ‪ :‬ﺃﺭﺍﻩ ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻤﻌﻨﻰ ﺍﻟﻘﻄﻊ ﻟﻘﻄﻌﻪ ﺍﻟﻌﺬﺭﺓ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪:‬‬ ‫ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻨﺠﻮﺓ ﻭﻫﻲ ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﻗﻀﺎﺀ ﺍﻟﺤﺎﺟﺔ‬ ‫ﺍﺳﺘﺘﺮ ﺑﻬﺎ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻻﺳﺘﻨﺠﺎﺀ(‪ ،‬ﺃﻱ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﻮ ﺑﻮﺯﻥ ﺍﻟﺪﻟﻮ ﻭﻫﻮ‬ ‫ﺍﻟﺤﺪﺙ ﻭﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﺃﺻﻠﻪ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﺮﺗﻔﻊ ﻣﺠﺎﺯ ﻣﺮﺳﻞ ﺗﺴﻤﻴﺔ ﻟﻠﺤﺎﻝ‬ ‫ﺑﺎﺳﻢ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺃﻧﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻨﺠﻮ‪ :‬ﺍﻟﺴﺤﺎﺏ ﻫﺮﺍﻕ ﻣﺎﺀﻩ‪،‬‬ ‫ﻭﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺒﻄﻦ ﻣﻦ ﺭﻳﺢ ﺃﻭ ﻏﺎﺋﻂ)‪.(٢‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻟﻜﻨﻬﺎ ﺗﻠﺘﻘﻲ ﻋﻠﻰ ﻣﻌﻨﻰ ﻭﺍﺣﺪ‬ ‫‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪.٩٠٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪100‬‬ ‫ﻭﻫﻮ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺨﺎﺭﺟﺔ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺳﻮﺍﺀ ﺑﺎﻟﻐﺴﻞ ﺃﻭ ﺍﻟﻤﺴﺢ ﺑﺎﻟﺤﺠﺎﺭﺓ‬ ‫ﻭﻧﺤﻮﻫﺎ ﻋﻦ ﻣﻮﺿﻊ ﺍﻟﺨﺮﻭﺝ ﻭﻣﺎ ﻗﺮﺏ ﻣﻨﻪ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﺍﻟﺒﺪﻥ‬ ‫ﻭﺍﻟﺜﻮﺏ ﻓﻼ ﻳﺴﻤﻰ ﺍﺳﺘﻨﺠﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﻳﻜﻮﻥ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻻﺳﺘﺠﻤﺎﺭ ﻓﻴﻜﻮﻥ‬ ‫ﺑﺈﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺑﺎﻟﺠﻤﺎﺭﺍﻟﺤﺼﻰ ‪.‬‬ ‫‪ #,- ٢‬اﻻ‪ 7'T‬ء‪:‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻨﻴﻞ‪ :‬ﻓﺮﺽ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﻓﺮﺽ‬ ‫ﺍﻟﺴﻨﺔ ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻭﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪P O N M ﴿ :‬‬‫ﻣﻦ ‪‬‬ ‫ﻭﺍﺟﺒﺎ ﻣﺎ ﻟﻢ‬ ‫‬‫‪] ﴾ Q‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٨ :‬ﻭﺍﷲ ﺇﺫﺍ ﻣﺪﺡ ‬ ‫ﺃﺣﺪﺍ ﺑﺸﻲﺀ ﻭﺃﻃﻠﻖ ﻛﺎﻥ ﺍﻟﺸﻲﺀ‬ ‫ﻳﺪﻝ ﺩﻟﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺗﻄﻬﻴﺮﻫﻢ ﺇﻣﺮﺍﺭ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻤﺨﺮﺟﻴﻦ ﺑﻌﺪ ﺍﻟﺤﺠﺎﺭﺓ ﺃﻭ ﺑﺪﻭﻧﻬﺎ‬ ‫ﺟﺎﺯﻣﺎ‪ ،‬ﻭﻗﺎﻝ‬ ‫‬‫ﻃﻠﺒﺎ‬ ‫ﻗﺒﻞ ﻓﺮﺿﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻔﻌﻞ ﺍﻟﻤﻄﻠﻮﺏ ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﻔﺮﺽ ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﻗﻄﻌﻲ ﻛﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﻮﺍﺟﺐ ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﻇﻨﻲ‬ ‫ﺍﻟﺴﻨﺔ ﺑﺘﻘﺮﻳﺮﻩ ﺃﻫﻞ ﻗﺒﺎﺀ ﻭﻏﻴﺮﻫﻢ ﻋﻠﻰ‬ ‫ﻛﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻓﺮﺽ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻣﻦ ‪‬‬ ‫ﺍﻟﻤﻮﺍﻇﺒﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻤﻮﺍﻇﺒﺘﻪ ﮊ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻳﻮﺳﻊ ﻣﺎ ﻟﻢ ﻳﺨﻒ ﻓﻮﺕ ﺍﻟﺼﻼﺓ‬ ‫ﺑﺘﻄﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﺑﺈﺭﺍﺩﺓ ﺍﻟﻘﻴﺎﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻜﻔﺮ ﺑﺘﺮﻛﻪ ﺣﺘﻰ ﻟﻢ ﻳﺒﻖ‬ ‫ﻣﺎ ﻳﺼﻠﻰ ﺑﺘﻄﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺝ ﻭﻗﺘﻬﺎ‪ .‬ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﻮ‪ .‬ﻭﺯﻥ‬ ‫ﺍﻟﺪﻟﻮ‪ ...‬ﻭﻫﻮ ﺍﻟﺤﺪﺙ ﻭﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪.‬‬ ‫‪ C  #0‬‬ ‫و‪ #0‬ﻻ  ‪:C‬‬‫‬‫‪٣‬‬ ‫ﻭﻳﻜﻮﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ ﻭﺇﻥ ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﻗﺎﺋﻢ ﻓﻴﻪ ﻛﺎﻟﺒﺤﺮ ﺃﻭ ﺧﺎﺭﺝ ﻣﻨﻪ‬ ‫ﻛﺎﻟﺒﻘﻮﻝ ﺃﻭ ﻭﺍﻗﻊ ﻓﻴﻪ ﻛﺼﺒﻎ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻤﺎﺀ ﺍﻟﺒﺤﺮ ﻭﻣﺎﺀ ﺍﻟﺒﻄﻴﺦ ﻭﻣﺎﺀ ﺍﻟﺠﺰﺭ‬ ‫ﺇﺫﺍ ﺩﻕ ﻭﺧﺮﺝ ﻣﻨﻪ ﻣﺎﺀ ﻭﻣﺎﺀ ﺍﻟﻨﻴﻠﺔ ﻭﻳﻜﺮﻩ ﺑﻤﺎﺀ ﺑﻘﻞ ﻳﺆﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻜﺮﻩ‬ ‫ﺃﻳﻀﺎ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﺇﻻ ﻫﻮ ﺟﺎﺯ ﺗﺮﻙ ﺍﻻﺳﺘﻨﺠﺎﺀ‪،‬‬ ‫‬ ‫‪101‬‬‫‪ ٧‬ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﻨﺠﻰ ﺑﻤﺎﺀ ﺍﻟﺒﺤﺮ ﻭﻻ ﻳﺘﻮﺿﺄ ﺑﻪ ﻭﻻ ﻳﻐﺘﺴﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺏ‬ ‫ﺫﺍﺋﺒﺎ ﺑﻌﺪ ﺟﻤﻮﺩ ﺃﻭ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻳﻀﺮ‪ ،‬ﻭﺣﺎﺯ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ ﻭﺇﻥ ‬ ‫ﻣﺘﻐﻴﺮﺍ ﺑﻤﺎ ﻻ ﻳﻨﺠﺲ‪،‬‬ ‫‬‫ﺳﺆﺭ ﺑﻬﻴﻤﺔ ﻻ ﻳﻨﺠﺲ ﺃﻭ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﺃﻭ ﺟﻨﺐ ﺃﻭ‬ ‫ﻭﻻ ﻳﺼﺢ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻤﺎﺀ ﺧﻠﻂ ﺑﻮﺩﻙﺃﻱ‪ :‬ﺩﺳﻢﺍﻣﺘﻨﻊ ﺯﻭﺍﻟﻪ ﺃﻭ ﻃﺒﺦ ﻓﻴﻪ‬ ‫ﻣﻠﺤﺎ ﻓﻘﻂ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﺳﺒﺨﺔ ﺇﻥ ﺃﺛﺮ ﻓﻲ ﺍﻟﺤﺴﻦ ﻛﻤﺎ ﻳﺠﻮﺯ‬ ‫ﻃﻌﺎﻡ ﻗﻴﻞ‪ :‬ﻭﻟﻮ ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻤﺎﺀ ﻣﻜﺪﺭ ﻳﻠﺘﺼﻖ ﺍﻟﺘﺮﺍﺏ ﻣﻌﻪ ﺑﺎﻟﻴﺪ ﻋﻨﺪ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻤﺎﺀ ﺭﺍﻛﺪ ﺇﻥ ﻗ ‪‬ﻞ ﻋﻦ ﺍﻟﻘﻠﺘﻴﻦ ﻭﻻ ﺑﻤﺎﺀ ﺑﺌﺮ ﻻ ﺗﺠﺮﻱ‪ ،‬ﻭﺃﺟﺎﺯﻩ‬ ‫ﺑﻌﻀﻬﻢ ﻭﻛﺬﺍ ﻻ ﻳﺠﻮﺯ ﺑﻤﺎﺀ ﻋﻴﻦ ﻻ ﺗﺠﺮﻱ ﻭﻻ ﺗﻨﺸﻒ ﻭﻻ ﻳﺰﺩﺍﺩ ﻣﺎﺅﻫﺎ ﻭﻻ‬ ‫ﻳﺨﺮﺝ ﻣﻨﻪ ﻭﻟﻮ ‬ ‫ﻗﻠﻴﻼ ﻭﻻ ﺑﻤﺎﺀ ﺳﺎﻗﻴﺔ ﻻ ﻳﺪﺭﻱ ﺃﺗﺠﺮﻱ ﺃﻡ ﻻ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ‬ ‫ﺣﻮﺽ ﺃﻭ ﺳﺎﻗﻴﺔ ﻳﺰﺩﺍﺩ ﺇﻟﻴﻪ ﺑﻼ ﺧﺮﻭﺝ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﻭﻟﻎ‬ ‫‬ ‫ﺻﻴﻔﺎ ﻓﻲ ﺇﻧﺎﺀ‬ ‫ﻓﻴﻪ ﺫﻭ ﻧﺎﺏ ﻏﻴﺮ ﻫﺮ‪ ،‬ﺃﻭ ﺫﻭ ﻣﺨﻠﺐ ﺃﻭ ﻛﺤﻴﺔ‪ ،‬ﻭﻻ ﺑﻤﺸﻤﺲ‬ ‫ﻣﻜﺸﻮﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺴﺘﺮﺍﺏﺍﻟﻤﺸﻜﻮﻙ ﻓﻲ ﺃﻣﺮﻩﻗﻮﻻﻥ ﻭﻻ ﺑﺎﻟﺤﺮﺍﻡ‪ ،‬ﻓﺈﻥ‬ ‫ﻓﻌﻞ ﺃﺟﺰﺃ ﺃﻭ ﻟﺰﻡ ﻏﺮﻡ ﺍﻟﻘﻴﻤﺔ ﻟﺮﺑﻪ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﺍﻟﻐﺪﺭﺍﻥﺑﻘﺎﻳﺎ ﺍﻟﺴﻴﻮﻝﺇﻥ‬ ‫ﻗﻞ‪ ،‬ﻭﺍﻣﺘﻨﻊ ﺍﻷﺧﺬ ﻣﻨﻬﺎ ﺑﺈﻧﺎﺀ ﺃﻭ ﺟﻌﻞ ﺑﺠﺎﻧﺒﻬﺎ ﻣﺴﺘﺤﻢ‪ .‬ﻭﻻ ﺑﻤﺎﺀ ﺑﻄﻮﻥ‬ ‫ﺍﻟﺒﻬﺎﺋﻢ ﻭﻻ ﺑﻤﺎﺀ ﺍﻟﺴﻨﺔﺍﻟﺬﻯ ﻳﻐﺮﻑ ﻣﻦ ﺍﻟﺒﺌﺮ ﺑﻌﺪ ﻧﺰﻉ ﺍﻟﻤﻴﺘﺔ ﺃﻭ ﺍﻟﺨﻨﺰﻳﺮ ﺃﻭ‬ ‫‬ ‫ﻣﺜﻼ ﺇﻥ ﺃﻣﻜﻦ ﻧﺰﻋﻬﺎﺇﻥ ﻭﺟﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﺃﻋﻄﺎﻩ‬‫ﺍﻟﺪﻡ ﺃﻭ ﺍﻟﺨﻤﺮ‬ ‫ﻋﺒﺪ ﺍﻟﻐﻴﺮ ﺃﻭ ﻃﻔﻠﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺃﺟﺰﺃ ﻭﻋﺰﻡ ﻟﻠﺴﻴﺪ ﻭﺍﻷﺏ ﻭﻻ ﺑﻤﺎﺀ ﺷﻬﺪ‬ ‫ﺃﻣﻴﻨﺎﻥ ﺑﻨﺠﺎﺳﺘﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﻭﺍﺣﺪ ﻻ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻭﻟﻮ ﻛﺜﺮ ﻭﺃﻻ ﻳﺆﺧﺬ ﺑﻘﻮﻟﻬﻢ‪:‬‬ ‫ﺇﻥ ﻫﺬﺍ ﻧﺠﺲ ﺃﻭ ﻣﻦ ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﺼﺪﻗﻮﺍ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﻳﻌﻄﻰ‬ ‫ﻓﻲ ﺍﻟﺤﻘﻮﻕ ﻟﻤﻦ ﻻ ﻳﺄﺧﺬﻫﺎ ﻛﺎﻟﻤﺸﺮﻙ ﻭﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻐﻨﻲ‪ ،‬ﻭﻻ ﺑﻤﺎﺀ ﺍﺿﻄﺮ‬ ‫ﺇﻟﻴﻪ ﺳﻮﺍﺀ ﺍﺿﻄﺮ ﺇﻟﻴﻪ ﻷﻛﻞ ﺃﻭ ﺷﺮﺏ ﺃﻭ ﻣﺪﺍﻭﺍﺓ ﺑﻪ ﻭﺣﺪﻩ‪ ،‬ﺃﻭ ﻣﻊ ﻏﻴﺮﻩ ﺃﻭ‬ ‫ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻻ ﺑﻤﺎﺀ ﺇﻧﺎﺀﻳﻦ ﺗﻨﺠﺲ ﺃﺣﺪﻫﻤﺎ ﻭﺍﺷﺘﺒﻪ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻭ‬ ‫ﺇﻧﺎﺀ ﺍﺧﺘﻠﻂ ﺑﺂﻧﻴﺔ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻏﺎﺋﺐ ﺃﻭ ﺑﺎﺷﺮﻩ ﻛﻤﺠﺬﻭﻡ ﺃﻭ ﻣﺠﺪﻭﺩ ﺇﻥ‬ ‫ﺿﻴﻒ ﻣﻨﻪ ﺿﺮ‪ ،‬ﻭﻟﻴﺘﻴﻤﻢ ﻣﻦ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ‪ ،‬ﻭﺻﺢ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪102‬‬ ‫ﺇﺯﺍﻟﺔ ﺣﻜﻢ ﺍﻟﺨﺒﺚ ﺑﻐﺎﻟﺐ ﻣﺎ ﺫﻛﺮ ﻭﻫﻮ ﻣﺎ ﻋﺪﺍ ﺍﻟﻨﺠﺲ ﻭﺍﻟﺬﻯ ﻓﻴﻪ ﺍﻟﻮﺩﻙ‬ ‫ﻭﻣﺎﺀ ﺍﻟﻜﺮﺱ ﻋﻠﻰ ﺧﻼﻑ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫‪ #,- ٤‬ر‪:/L‬‬ ‫ﻓﺮﺿﺎ ﻓﺈﻥ‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻹﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺨﺎﺭﺟﺔ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ‬ ‫ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺗﺎﺭﻛﻪ ﻛﺒﻴﺮ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﺎﻝ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﻛﻔﺮ ﺗﺎﺭﻙ‬ ‫ﻋﻤﺪﺍ ﺑﻼ ﻋﺬﺭ ﻣﻊ ﺧﺮﻭﺝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﺟﺎﺣﺪ ﻟﻔﺮﺿﻴﺔ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻗﺪ ﻋﻠﻖ ﺍﻟﺸﺎﺭﺡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺑﻘﻮﻟﻪ‪ :‬ﻟﻴﺲ ﺍﻟﻤﻘﺼﻮﺩ‬ ‫ﺑﺎﻟﻜﻔﺮ ﻫﻨﺎ ﻣﺎ ﻳﺮﺍﺩﻑ ﻛﻠﻤﺔ ﺍﻟﺸﺮﻙ ﻭﺇﻧﻤﺎ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺗﺎﺭﻙ ﺍﻟﻔﺮﺽ‬ ‫ﻋﻠﻰ ﺣﺪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ® ¬ « ª © ¨ § ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٩٧ :‬‬ ‫‪ )$$L ٥‬اﻻ‪ 7'T‬ء‪:‬‬ ‫ﻭﻧﺪﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺟﺐ ﻟﻤﺴﺘﻴﻘﻆ ﻣﻦ ﻧﻮﻡ ﻟﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﻣﻦ ﻧﻮﻡ ﻧﻬﺎﺭ ﻷﻧﻪ‬ ‫ﻻ ﻳﺪﺭﻯ ﺃﻳﻦ ﻛﺎﻧﺖ ﻳﺪﻩ ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺗﻮﺟﺪ ﻓﻲ ﻧﻮﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﻨﻮﻡ ﻣﻈﻨﺔ‬ ‫ﻧﺠﺎﺳﺔ ﺍﻟﻴﺪﻳﻦ ﻣﻦ ﺇﺻﺎﺑﺔ ﻧﺠﺎﺳﺔﻧﺪﺏ ﻏﺴﻞ ﻳﺪﻳﻪ ﺛﻼﺛﺎ ﻗﺒﻞ ﺇﺩﺧﺎﻟﻬﺎ ﻓﻲ‬ ‫ﻣﻘﺪﻣﺎ ﻟﻤﺨﺮﺝ ﺍﻟﺒﻮﻝ ﺛﻢ ﻳﻔﻴﺾ‬ ‫‬‫ﺍﻹﻧﺎﺀ)‪ (٢‬ﻟﻮ ﻃﺎﻫﺮﺗﻴﻦ‪ ،‬ﺛﻢ ﻳﺄﺧﺬ ﻓﻲ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﺍﻟﺘﻲ ﻳﺴﺘﻨﺠﻲ ﺑﻬﺎ ﺛﻼﺛﺎ ﺑﻌﺪ ﺗﻌﻤﻴﻢ ﺍﻟﺬﻛﺮ ﺑﺎﻟﻐﺴﻞ‪ ،‬ﺛﻢ‬ ‫ﻳﻤﻨﻰ ﺑﻴﻀﺘﻴﻪ ﺛﻢ ﻳﺴﺮﺍﻫﻤﺎ ﺛﻢ ﻳﺠﻤﻌﻬﻤﺎ ﻣﻊ ﺍﻟﺬﻛﺮ‪ ،‬ﺛﻢ ﻳﻔﻴﺾ ﺍﻟﻤﺎﺀ ﻛﺬﻟﻚ‪ ،‬ﺛﻢ‬ ‫‬ ‫ﻣﺘﻨﺴﻼ ﺑﻼ ﻣﺠﺎﻭﺯﺓ ﻟﻪ ﻣﻊ‬ ‫ﻣﺎ ﺑﻴﻦ ﺍﻟﺒﺎﺑﻴﻦ ﺛﻢ ﻣﺨﺮﺝ ﺍﻟﻐﺎﺋﻂ ﻣﻦ ﻓﻮﻕ ﺑﺎﺑﻪ‬ ‫ﺍﺳﺘﺮﺧﺎﺀ ﺑﺈﻣﻬﺎﻝ ﻻ ﺑﻤﺮﻩ ﻳﺒﺘﺪﺉ ﺑﺴﻌﺔ ﻭﻳﺨﺘﻢ ﺑﻀﻴﻖ ﺇﻟﻰ ﺃﻥ ﻳﺠﺪ ﺧﺸﻮﻧﺔ ﺑﻌﺪ‬ ‫)‪ (١‬ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﺝ ‪١‬‬ ‫ﺹ ‪ ٨٦‬ ‪.٩٥‬‬ ‫)‪ (٢‬ﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺤﺪﻳﺜﺔ ﺃﻣﺎ ﺍﻵﻥ ﻓﻠﻢ ﻳﻌﺪ ﻫﻨﺎﻙ ﺧﻮﻑ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻟﻜﻦ‬ ‫ﻳﺒﻘﻰ ﺣﻜﻢ ﺍﻟﻨﺪﺏ ﺑﻐﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺗﻌﺒﺪ ‪‬ﻳﺎ ﻭﺍﺗﺒﺎ ﻋﺎ‪.‬‬ ‫‪103‬‬‫‪ ٧‬ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﻟﻴﻦ ﻣﻊ ﻃﻤﺄﻧﻴﻨﺔ ﺑﺎﻟﻨﻘﺎﺀ‪ ،‬ﺛﻢ ﻳﻔﻴﺾ ﺍﻟﻤﺎﺀ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺟﺎﻣﻊ ﺑﺪﺃ ﻣﻦ ﺍﻟﺴﺮﺓ‬ ‫ﺍﺣﺘﻴﺎﻃ ﺎ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺍﺳﺘﺤﺴﺎﻥ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻻ ﻭﺟﻮﺏ)‪.(١‬‬ ‫‪ ٦‬آداب ‪E‬ء ا‪ )^2‬واﻻ‪ 7'T‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺟﻤﻴﻞ ﺍﻟﺴﻌﺪﻱ‪ :‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺣﺎﺟﺘﻪ ﺃﺑﻌﺪ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﺛﺒﺖ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺒﻮﻝ ﻓﺒﺎﻝ ﻭﻟﻢ ﻳﺘﺒﺎﻋﺪ‬ ‫ﻭﻟﻴﺴﺘﺘﺮ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﺎﺟﺔ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ ﻟﺮﺟﻞ‪» :‬ﺍﺣﻔﻆ‬ ‫ﻋﻮﺭﺗﻚ ﺇﻻ ﻣﻦ ﺯﻭﺟﺘﻚ ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﻳﻤﻴﻨﻚ«‪ ،‬ﻭﻟﻴﻘﻞ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﺨﻼﺀ‪:‬‬ ‫»ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﺨﺒﺚ ﻭﺍﻟﺨﺒﺎﺋﺚ« ﻛﺬﻟﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺛﺒﺖ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺃﺗﻰ ﺃﺣﺪﻛﻢ ﺍﻟﻐﺎﺋﻂ ﻓﻼ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻻ ﻳﺴﺘﺪﺑﺮﻫﺎ‬ ‫ﻭﻟﻜﻦ ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ«)‪ ،(٢‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‬ ‫ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﻣﻨﻬﻢ‪ :‬ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪ :‬ﻳﻌﺠﺒﻨﻲ ﺃﻥ ﻳﺘﻮﺿﺄ ﻓﻲ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ ﺃﻭ ﺍﻟﺒﻴﻮﺕ ﻛﺬﻟﻚ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺍﻷﺧﺒﺎﺭ ﺟﺎﺀﺕ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬‬ ‫ﻳﺠﺐ ﺍﺗﻔﺎﻗﻬﺎ ﻭﺗﺮﻙ ﺍﻹﺑﺎﺣﺔ ﻛﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﺭﺧﺼﺖ ﻓﺮﻗﺔ ﻓﻲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ‬ ‫ﻟﻠﻐﺎﺋﻂ ﻭﺍﻟﺒﻮﻝ ﻓﻲ ﺍﻟﻤﻨﺎﺯﻝ‪ ،‬ﻭﻣﻨﻌﺖ ﻣﻦ ﺫﻟﻚ ﻓﻲ ﺍﻟﺼﺤﺎﺭﻯ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ‬ ‫ﺍﻟﺸﻌﺒﻲ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺍﺣﺘﺞ ﻣﺤﺘﺠﻬﻢ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﺑﺨﺒﺮ‬ ‫ﺃﺑﻲ ﺃﻳﻮﺏ ﻭﻓﻲ ﺍﻟﺮﺧﺼﺔ ﺑﺨﺒﺮ ﺍﺑﻦ ﻋﻤﺮ ﻭﺑﻪ ﻧﻘﻮﻝ‪.‬‬ ‫ﺣﻔﻆ ﺍﻟﻌﻮﺭﺓ ﻭﻋﺪﻡ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﺍﺳﺘﺪﺑﺎﺭﻫﺎ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻥ ﻫﺬﺍ ﻛﻠﻪ ﻳﺨﺮﺝ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻷﺩﺏ ﻓﻲ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ‬ ‫ﺣﻔﻆ ﺍﻟﻌﻮﺭﺓ ﻭﺳﺘﺮﻫﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﻣﻌﻲ ﺃﻧﻪ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﺮﺍﻫﻴﺔ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٠/٩٥‬ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺝ ‪ ١‬ﺹ ‪ ٢٩‬ﺭﻗﻢ ‪ ،٨٥‬ﻭﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪١٧٦‬‬ ‫ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺝ ‪ ١‬ﺹ ‪.٤٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪104‬‬ ‫ﺇﻇﻬﺎﺭ ﺍﻟﻌﻮﺭﺓ ﻋﻦ ﺟﻤﻴﻊ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻷﺩﺏ‪ ،‬ﻭﺃﻣﺎ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ‬ ‫ﻓﻴﺨﺮﺝ ﻋﻨﺪﻱ ﺁﻧﺬﺍﻙ ﺗﻌﻈﻴﻢ ﻟﻠﻘﺒﻠﺔ ﻷﻧﻬﺎ ﺃﺷﺮﻑ ﺍﻟﻤﺠﺎﻟﺲ‪ ،‬ﻟﻴﺲ ﻣﺎ ﻳﺴﺘﻘﺒﻞ ﻓﻴﻪ‬ ‫ﺍﻟﻘﺒﻠﻪ ﺇﻻ ﻟﻤﻌﻨﻰ ﻳﺮﺟﻰ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﺳﺘﻘﺒﺎﻟﻬﺎ ﻓﻲ ﻛﻞ ﺣﺎﻝ ﻷﻧﻬﺎ‬ ‫ﻭﺟﻬﺔ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻥ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺇﻟﻰ ﻛﺮﺍﻫﻴﺔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻋﻨﺪ ﺍﻟﻐﺎﺋﻂ ﺇﻧﻤﺎ‬ ‫ﺫﻟﻚ ﻓﻲ ﺍﻟﺼﺤﺎﺭﻯ ﻭﻇﻮﺍﻫﺮ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﺘﺮﺓ ﻓﺬﻟﻚ ﺃﻫﻮﻥ ﻋﻠﻰ‬ ‫ﺣﺴﺐ ﻣﺎ ﻗﻴﻞ)‪.(١‬‬ ‫‪ #,- ٧‬ا‪Q‬ل ‪:+ f‬‬ ‫ﻗﺎﺋﻤﺎ ﻓﺄﺟﺎﺯﻩ ﻓﺮﻳﻖ ﻭﻣﻨﻌﻪ ﻓﺮﻳﻖ ﺣﺘﻰ ﺃﻧﻬﻢ ﻣﻨﻌﻮﺍ ﺷﻬﺎﺩﺓ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺒﻮﻝ ‬ ‫ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﻋﻨﺪ ﺍﻷﻣﻦ ﻣﻦ ﺗﻄﺎﻳﺮﻩ‪ ،‬ﻭﻳﻜﺮﻩ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻦ ﺑﺎﻝ ‬ ‫ﺇﻟﻲ‪ ،‬ﻭﺍﻟﺒﻮﻝ‬ ‫ﺟﺎﻟﺴﺎ ﺃﺣﺐ ‪‬‬ ‫‬‫ﻣﻦ ﻣﻜﺎﻥ ﻳﺘﻄﺎﻳﺮ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﻲﺀ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻳﺒﻮﻝ‬ ‫ﻗﺎﺋﻤﺎ ﻣﺒﺎﺡ)‪.(٢‬‬ ‫‬ ‫‪ ٨‬ذ‪ L‬اﷲ‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻛﺮﻩ ﺃﻥ ﺃﺫﻛﺮ‬ ‫ﺍﷲ ﻋﻠﻰ ﺣﺎﻟﻴﻦ‪ :‬ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻼﺋﻪ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﻮﺍﻗﻊ ﺃﻫﻠﻪ‪ ،‬ﻭﻣﻤﻦ ﻛﺮﻩ ﺫﻟﻚ ﻣﻌﺒﺪ‬ ‫ﺍﻟﺠﻬﻨﻲ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‪ ،‬ﻭﻗﺎﻝ ﻣﺠﺎﻫﺪ‪ :‬ﻳﺠﺘﻨﺐ ﺍﻟﻤﻠﻚ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻏﺎﺋﻂ‪،‬‬ ‫ﻭﻋﻨﺪ ﺟﻤﺎﻋﻪ‪ ،‬ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ‪ :‬ﻻ ﻳﺬﻛﺮ ﺍﷲ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺨﻼﺀ ﺑﻠﺴﺎﻧﻪ ﻭﻟﻜﻦ ﺑﻘﻠﺒﻪ‪.‬‬ ‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ :‬ﻻ ﺑﺄﺱ ﺍﻥ ﻳﺬﻛﺮ ﺍﷲ ﻓﻲ ﺍﻟﺨﻼﺀ‪ ،‬ﻭﺳﺌﻞ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻋﻦ‬ ‫ﺑﺄﺳﺎ ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻗﺎﻝ‬ ‫ﺍﻟﺮﺟﻞ ﻳﻌﻄﺲ ﻓﻲ ﺍﻟﺨﻼﺀ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻢ ‬ ‫ﺇﻟﻲ ﻭﻻ ﺇﺛﻢ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻳﻘﻒ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻃﻦ ﺃﺣﺐ ‪‬‬ ‫ﺍﷲ ﻓﻴﻬﺎ ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٢٥٢/٢٥١‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٢٥٢‬‬ ‫‪105‬‬‫‪ ٧‬ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫‪ ٩‬اﻻ‪+ 'T‬ر‪:‬‬ ‫ﺍﻻﺳﺘﺠﻤﺎﺭ ﻛﺎﻻﺳﺘﻨﺠﺎﺀ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﺑﺎﻟﺠﻤﺎﺭ ﺃﻱ‬ ‫ﺍﻟﺤﺠﺎﺭﺓ ﻭﻳﻜﻮﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ ﻭﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻭﺇﺫﺍ ﺍﺳﺘﺠﻤﺮﺕ ﻓﺄﻭﺗﺮ«)‪ ،(١‬ﻭﻗﺪ ﺍﺳﺘﺠﻤﺮ ﮊ ﺑﺜﻼﺛﺔ ﺃﺣﺠﺎﺭ ﻓﻲ ﺭﻭﺍﻳﺔ‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻏﻴﺮﻩ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﺠﻮﺯ ﺍﻻﺳﺘﺠﻤﺎﺭ ﺑﺤﺠﺮ ﻭﺍﺣﺪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ‬ ‫ﺛﻼﺛﺔ ﺃﺣﺮﻑ‪.‬‬ ‫‪ ١٠‬اﻻ‪+ 'T‬ر ‪ $40‬ا‪ 2‬رة‪:‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﺃﻥ ﻳﺴﺘﻨﺠﻰ ﺑﺒﻌﺮﺓ ﺃﻭ ﻋﻈﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺑﻦ‬ ‫ﺃﺑﻲ ﻧﺒﻬﺎﻥ‪ :‬ﻫﻮ ﻧﻬﻲ ﺃﺩﺏ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﷲ ﻭﺑﻴﻦ ﺍﻟﻌﺒﺪ ﺇﺫ ﻛﺎﻥ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻓﻴﻪ‬ ‫ﻻ ﻧﻬﻲ ﺗﺤﺮﻳﻢ)‪.(٢‬‬ ‫ﻣﺴﺄﻟﺔ‪» :‬ﻋﻦ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺒﺎﺩﻱ‪ :‬ﻭﻣﺎ ﺗﻘﻮﻝ ﻓﻴﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻓﻲ ﺍﻷﻣﺮ ﺑﺎﻻﺳﺘﺠﻤﺎﺭ ﻣﻦ ﺍﻟﻐﺎﺋﻂ ﺑﺜﻼﺛﺔ ﺃﺣﺠﺎﺭ ﻫﻮ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ﻻ ﻳﺴﻊ ﺧﻼﻓﻬﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻣﻦ ﺍﻟﺒﻮﻝ ﺑﺜﻼﺙ ﻧﺘﺮﺍﺕ ﺃﻡ ﻫﺬﺍ ﻳﺨﺮﺝ ﺍﻷﻣﺮ ﺑﻪ ﻣﻨﻪ ﻭﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﻨﺪﺏ ﺇﻟﻴﻪ ﻭﺍﻻﺳﺘﺤﺒﺎﺏ ﻟﻪ؟ ﻗﺎﻝ‪ :‬ﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻋﻨﻪ ‪‰‬‬ ‫ﻳﺮﻓﻌﻪ ﺭﻭﺍﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﻦ ﻓﻌﻠﻪ‬ ‫ﻭﻓﻌﻠﻬﻢ ﻭﺍﻟﺤﺚ ﻋﻠﻴﻪ ﻣﻨﻬﻢ ﺣﺘﻰ ﺇﻥ ﺑﻌﻀﻬﻢ ﻳﺠﺮﻳﻪ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﻠﺰﻭﻡ‬ ‫ﺟﺰﻣﺎ ﻭﻻ ﺃﺩﺭﻳﻪ ﺣﺘﻰ ﺃﻗﻄﻊ ﺑﻪ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ‪...‬‬ ‫ﻭﺃﻧﻪ ﺳﻨﺔ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ ‬ ‫ﺑﻌﻀﺎ ﻣﻨﻬﻢ ﻳﺠﺮﻳﻪ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ﺇﻟﻴﻪ ﻓﻲ ﺃﻣﺮﻩ ﺑﻪ ﻭﺣﺜﻪ ﻋﻠﻴﻪ ﻻ ﻋﻠﻰ‬ ‫ﻭﺃﺣﺴﺐ ﺃﻥ ‬ ‫ﺍﻟﺘﺄﻛﻴﺪ ﻭﻻ ﺃﺗﻰ ﻋﻠﻰ ﺗﺎﺭﻛﻪ ﻣﻌﻨﻰ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﻘﻄﻊ ﻋﻠﻴﻪ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺑﺸﺮﺡ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪١‬‬ ‫ﺹ ‪ ،١٨٠‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺝ ‪ ١‬ﺹ ‪ ،٤٢٣‬ﺟﻤﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻮ ﻟﺮﻭﺍﺡ‪.‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٢٥٦‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪ ،٢٦١‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺝ ‪ ١‬ﺹ ‪ ١٨١‬ ‪.١٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪106‬‬ ‫‪ #,- ١١‬اﻻ‪+ 'T‬ر‪:‬‬ ‫ﻭﺍﻻﺳﺘﺠﻤﺎﺭ ﻭﺍﻻﺳﺘﺒﺮﺍﺀ ﻣﻦ ﺍﻟﺒﻮﻝ ﻟﻴﺴﺎ ﻣﻨﺴﻮﺧﻴﻦ ﺑﺎﻻﺳﺘﻨﺠﺎﺀ ﺑﻞ ﻫﻤﺎ ﻣﻌﻪ‬ ‫ﻣﺴﺘﺤﺒﺎﻥ ﺇﻻ ﺃﻥ ﺍﻟﻘﻮﻝ ﻓﻴﻬﻤﺎ ﺧﺎﺭﺝ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺘﺨﺼﻴﺺ ﻻ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪،‬‬ ‫ﻭﻛﻞ ﻣﻦ ﻗﺪ ﺧﺼﻪ ﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻋﻠﻴﻪ ﻓﻬﻮ ﻋﻠﻰ ﺍﻟﻠﺰﻭﻡ ﻭﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﻟﻤﻨﺪﻭﺏ‪،‬‬ ‫ﻭﻛﻞ ﻣﻦ ﺍﻧﻄﺮﺡ ﻋﻨﻪ ﻓﺴﻘﻂ ﺣﻜﻤﻬﺎ ﻭﺍﺳﺘﻌﻤﻠﻬﻤﺎ ﻓﻘﺪ ﺟﺮﻯ ﻓﻌﻠﻪ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﻻﺯﻣﺎ‪ ،‬ﻭﻣﺘﻰ ﻣﺎ ﺗﺮﻛﻪ ﻓﻼ ﺷﻲﺀ ﻳﺘﺒﻌﻪ ﻣﻦ‬ ‫‬‫‬ ‫ﻓﻀﻼ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻔﻀﻴﻠﺔ‬ ‫ﺍﻹﺛﻢ ﻭﺍﻟﻨﻘﺾ ﻟﻄﻬﺎﺭﺓ ﻭﻻ ﻭﺿﻮﺀ ﻭﻻ ﺻﻼﺓ)‪.(١‬‬ ‫‪F ١٢‬د ا ‪+‬ر‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻣﺮﻫﻢ ﺑﺜﻼﺛﺔ‬ ‫ﺃﺣﺠﺎﺭ ﻟﻼﺳﺘﻨﺠﺎﺀ‪ ،‬ﻭﻣﻤﻦ ﻛﺎﻥ ﻳﺴﺘﻨﺠﻲ ﺑﺜﻼﺛﺔ ﺃﺣﺠﺎﺭ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻟﺤﺴﻦ‬ ‫ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﺭﻭﻳﻨﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺗﻌﺎﻃﻰ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻷﺣﺠﺎﺭ ﻻ ﻳﺠﺰﻱ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻭﺇﻧﻤﺎ ﺗﺨﺮﺝ ﻣﻌﺎﻧﻲ ﺛﺒﻮﺕ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻷﺣﺠﺎﺭ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﻹﺯﺍﻟﺔ ﻣﺎ ﺃﻣﻜﻦ ﺇﺯﺍﻟﺘﻪ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻭﺣﺴﻦ ﺃﻥ ﻳﻔﻌﻞ ﻓﻌﻠﻪ ﻓﺄﻣﺮ ﺑﺎﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻷﺣﺠﺎﺭ ﻭﻏﺴﻞ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻷﺣﺠﺎﺭ ﻣﻨﺴﻮﺥ ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﺜﺒﻮﺕ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻨﻪ‬ ‫ﺑﺎﻟﻤﺎﺀ ﻟﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪T S RQ P O N M ﴿ :‬‬ ‫‪] ﴾ U‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٨ :‬ﻓﺜﺒﺖ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻬﻢ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻤﺮﻭﻥ ﻋﻠﻰ‬ ‫ﻣﻮﺍﺿﻊ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻗﺒﻞ ﺃﻥ ﻳﺄﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺬﻟﻚ ﺑﺴﻨﺔ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻟﺖ‬ ‫ﺳﺄﻟﻬﻢ ﺍﻟﻨﺒﻲ ﻋﻦ ﺫﻟﻚ ﻓﻴﻤﺎ ﻗﻴﻞ‪ ،‬ﻓﻮﺟﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﻓﺄﻣﺮ ﺑﻪ ﻭﺛﺒﺖ ﻣﻦ ﺳﻨﺘﻪ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻻ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫‪‬‬‫ﻣﻨﺴﻮﺧﺎ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫‬‫ﻓﺼﺎﺭ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻷﺣﺠﺎﺭ‬ ‫ﻧﺴﺨﻬﺎ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﻇﻬﺮ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻓﻲ ﻣﻮﺿﻊ ﻣﺎ ﻳﺪﺭﻙ ﺑﺎﻻﺳﺘﻨﺠﺎﺀ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٢٦٢‬‬ ‫‪107‬‬‫‪ ٧‬ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﺑﺎﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺃﻣﺎ ﻧﺤﻦ ﻓﻜﺎﻥ‬ ‫ﻣﻨﻪ ﺑﺎﻷﺣﺠﺎﺭ ﺛﺒﺖ ﻏﺴﻠﻪ ‪‬‬ ‫ﻳﺠﺰﻳﻨﺎ ﺑﺜﻼﺙ ﻣﺪﺭﺍﺕ ﺃﻭ ﺛﻼﺛﺔ ﺃﺣﺠﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻤﺎ ﻳﺴﻌﻜﻢ ﺇﻻ ﺍﻟﻐﺴﻞ ﻷﻧﺎ‬ ‫ﻛﻨﺎ ﻣﻦ ﻗﻠﺔ ﺍﻟﻄﻌﺎﻥ ﻧﺒﻌﺮ ﻛﻤﺎ ﻳﺒﻌﺮ ﺍﻟﺒﻌﻴﺮ ﻭﺃﻧﺘﻢ ﺗﻄﻮﻥ ﺍﻟﺒﻌﻴﺮ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻋﻦ ﺍﻟﺸﻴﺦ ﺩﺭﻭﻳﺶ ﺑﻦ ﺟﻤﻌﺔ ‪ 5‬ﺃﻥ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﺎﻟﺘﺮﺍﺏ ﺃﻭ ﻣﺚ‬ ‫ﺍﻟﺬﻛﺮ ﻓﻲ ﺍﻟﺘﺮﺍﺏ ﺑﻌﺪ ﺍﻟﺒﻮﻝ ﻳﺠﺰﻱ ﻋﻦ ﺍﻟﺤﺠﺮ ﻭﺍﻟﻤﺪﺭ ﻭﻻ ﺷﻚ ﻓﻴﻪ ﻋﻨﺪﻱ‪،‬‬ ‫ﻭﻣﻦ ﺇﻧﺎﺀ ﺃﻓﻌﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺣﻔﻈﺖ ﻋﻦ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺑﻦ ﺳﻌﻴﺪ ﺟﻮﺍﺯ‬ ‫ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﺎﻟﺘﺮﺍﺏ ﻭﻟﻮ ﻭﺟﺪ ﺍﻷﺣﺠﺎﺭ ﻭﺍﻟﻤﺪﺭ)‪.(١‬‬ ‫‪ ١٣‬ا ﻼة ‪ $40‬ا‪ 7'T‬ء‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﻗﺎﻝ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻏﺴﻞ ﺍﻟﺒﻮﻝ ﺃﻭ ﺍﻟﻐﺎﺋﻂ ﺑﺎﻟﻤﺎﺀ‬ ‫ﺑﺴﻨﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺇﺟﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻏﺴﻞ ﺍﻷﺫﻯ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻲ‬ ‫ﻭﺍﺟﺐ ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻣﻦ ﺃﺷﺪ ﺍﻷﺫﻯ‪ .‬ﻭﻗﺎﻝ ﻓﻲ ﺭﺟﻞ ﺗﺮﻙ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﻨﺞ ﻓﻤﺎ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﻳﺴﺘﻨﺠﻲ ﺑﺮﻏﻢ ﺃﻧﻪ ﻣﻦ ‪‬‬ ‫ﺣﺎﻟﻪ ﻓﻲ ﺫﻟﻚ؟ ﺃﺗﺠﻮﺯ ﺻﻼﺗﻪ ﺃﻡ ﻻ؟ ﻗﺎﻝ ﻧﺼﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻻ ﺻﻼﺓ ﻟﻪ ﻟﻐﻴﺮ‬ ‫ﺍﺳﺘﻨﺠﺎﺀ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺎﻻﺳﺘﻨﺠﺎﺀ ﻓﺮﻳﻀﺔ ﺃﻭ ﺳﻨﺔ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺪ ﻗﻴﻞ ﺳﻨﺔ‪ ،‬ﻭﻟﻌﻞ‬ ‫ﺑﻌﻀﺎ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻓﺮﻳﻀﺔ)‪.(٢‬‬ ‫‬ ‫‪ #,- ١٤‬اﻻ‪ 7'T‬ء ‪ $40‬ا‪  2‬وا‪F+‬ر‪:‬‬ ‫ﻣﻦ ﺟﻮﺍﺏ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻲ ﻧﺒﻬﺎﻥ ﺟﺎﻋﺪ ﺑﻦ ﺧﻤﻴﺲ‬ ‫ﺍﻟﺨﺮﻭﺻﻲ ﻗﺎﻝ‪ :‬ﻳﺠﻮﺯ ﺑﻐﻴﺮ ﺍﻟﺤﺠﺮ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺃﻭ ﺍﻟﺨﺮﻕ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ‬ ‫ﻋﻮﺩ ﺃﻭ ﻟﺤﺎﺀ ﻣﻦ ﺍﻟﺸﺠﺮ ﻭﻣﺎ ﻻﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮ ﻣﻦ ﻭﺭﻗﻪ ﺃﻭ ﻋﻮﺩﻩ ﺃﻭ ﺧﺸﺒﻪ‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٧‬ﺹ ‪.٢٦٧/٢٦٦‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ‪ ١٧‬ﺹ ‪.٢٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪108‬‬ ‫ﻓﺎﻟﻘﻮﻝ ﻣﻨﻪ ﻛﺬﻟﻚ)‪ ...(١‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﻳﻠﺰﻡ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺎﺀ ﻭﺍﻷﺣﺠﺎﺭ ﻓﻲ‬ ‫ﺟﻮﺍﺑﺎ ﻭﺇﻧﻤﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ‬ ‫‬‫ﻻﺯﻣﺎ ﻓﺄﺩﻝ ﻋﻠﻴﻪ ﺍﺑﺘﺪﺍﺀ ﺃﻭ‬ ‫‬‫ﺍﻻﺳﺘﻨﺠﺎﺀ؟ ﻗﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻳﻪ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﺎ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻓﺎﺋﺪﺓ ﻣﻊ ﻗﻠﺔ ﺍﻟﻤﺎﺀ ﺃﻭ ﻟﻤﻦ ﻳﻄﻬﺮ ﻣﻦ ﺍﻹﻧﺎﺀ)‪...(٢‬‬ ‫‬‫ﻗﺪ ﺃﻣﻜﻨﻪ‬ ‫ﻭﻫﻜﺬﺍ ﺗﺘﻜﺮﺭ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻣﻮﺍﻃﻦ ﻋﺪﺓ ﻣﻦ ﺍﻟﻤﺮﺍﺟﻊ ﺑﻠﻔﻆ ﻭﺍﺣﺪ‬ ‫ﺃﻭ ﺑﺄﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻭﺍﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ ﻓﻠﻨﻨﻈﺮ ﻓﻲ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪:‬‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﻣﻌﻈﻢ ﺃﺣﻜﺎﻡ‬ ‫ﺍﺗﻔﻘﺖ ﺃﻗﻮﺍﻝ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﻊ ﻓﻘﻬﺎﺀ ﺃﻫﻞ ‪‬‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﻟﻢ ﻳﻘﻊ ﺧﻼﻑ ﺇﻻ ﻓﻲ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻠﻴﻞ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ ﻳﺘﻔﻖ‬ ‫ﻣﻊ ﺑﻌﺾ ﺁﺧﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪ #,- UR ١٥‬اﻻ‪ 7'T‬ء ‪ $- M‬ا ‪%; );+‬ء ‪ /$R‬رأن‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻭﺍﺟﺐ ﺇﺫﺍ ﻭﺟﺪ ﺳﺒﺒﻪ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ)‪ .(٣‬ﻭﻓﺮﻳﻖ ﻣﻦ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻋﻨﺪ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ‬ ‫ﺍﻟﻌﻠﻴﻞ ﻭﺷﺮﺣﻪ‪ .‬ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﺳﻨﺔ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﻤﺰﻧﻲ‬ ‫ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(٤‬ﻭﻓﺮﻳﻖ ﻣﻦ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻛﻤﺎ ﺳﺒﻖ‪.‬‬ ‫ﻭﻻ ﻳﺠﺐ ﺇﻻ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ﻓﻮﻗﺖ ﻭﺟﻮﺑﻪ ﻫﻮ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ ﻗﺒﻠﻪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻋﻦ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻭﺃﺟﻤﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻟﻠﺨﺎﺭﺝ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‬ ‫ﻭﺍﺟﺐ ﻛﻤﺎ ﺫﻛﺮ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪.‬‬ ‫)‪ (١‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ‪ ١٧‬ﺹ ‪.٢٨٣‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ‪ ١٧‬ﺹ ‪.٢٨٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﻐﻨﻲ ‪ ،١١٢/١‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ‪ ،١١١/١‬ﻭﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻭﺣﻮﺍﺷﻴﻪ ‪.١٢٩ ،١٢٨/١‬‬ ‫)‪ (٤‬ﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ‪ ،٦٥/١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪ ،٢٥٣/١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪.٤٨/١‬‬ ‫‪109‬‬‫‪ ٧‬ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﻭﺍﻟﻤﺴﺘﺤﺐ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﻣﻌﻬﻢ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ‬ ‫ﻭﻻ ﻳﺠﺰﺉ ﺑﻐﻴﺮ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﻤﺎﺋﻌﺎﺕ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫ﻭﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﺑﻜﻞ ﻣﺎﺋﻊ ﻃﺎﻫﺮ ﻣﺰﻳﻞ ﻛﺎﻟﺨﻞ ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ‪.‬‬ ‫ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻤﺎﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﻻﺳﺘﺠﻤﺎﺭ ﻷﻧﻪ ﺃﺑﻠﻎ ﻓﻲ ﺍﻹﻧﻘﺎﺀ ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻻﺳﺘﺠﻤﺎﺭ ﻣﻨﺴﻮﺥ‪.‬‬ ‫ﻭﺍﻻﺳﺘﺠﻤﺎﺭ ﺑﻜﻞ ﺟﺎﻣﺪ ﻻ ﻣﺎﻧﻊ ﻣﻨﻪ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ ﻭﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻛﻤﺎ‬ ‫ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﻭﻫﻮ ﻛﺎﻑ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫ﻭﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﻏﻴﺮ ﻛﺎﻑ ﻋﻨﺪ ﺁﺧﺮﻳﻦ‪.‬‬ ‫ﻭﺍﺗﻔﻖ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺁﺩﺍﺏ ﻗﻀﺎﺀ ﺍﻟﺤﺎﺟﺔ ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺋﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺝ ‪ ٤‬ﺹ ‪ ١١٢‬ ‪.١٢٤‬‬ ‫‪110‬‬ ‫‪٨‬‬ ‫ا‪D‬ء‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻟﺤﺴﻦ ﻭﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻨﻈﺎﻓﺔ‪ ،‬ﻭﺗﻮﺿﺄ‪ :‬ﻏﺴﻞ ﺑﻌﺾ ﺃﻋﻀﺎﺋﻪ ﻭﻧﻈﻔﻬﺎ‪،‬‬ ‫ﻭﻟﻠﻌﺒﺎﺩﺓ‪ :‬ﻏﺴﻞ ﻭﻣﺴﺢ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﺃﻭ ﺃﻭﺻﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺍﻷﻋﻀﺎﺀ‬ ‫ﺍﻷﺭﺑﻌﺔ ﻣﻊ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ‪ :‬ﺍﻟﺘﻮﺿﺆ‪ :‬ﻭﻫﻮ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺃﻋﻀﺎﺀ‬ ‫ﻣﺨﺼﻮﺻﺔ‪ ،‬ﺃﻭ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ‪ :‬ﺍﻟﺮﺃﺱﻭﺍﻟﻮﺟﻪﻭﺍﻟﻴﺪﻳﻦ ‬ ‫ﻭﺍﻟﺮﺟﻠﻴﻦ ﻣﻊ ﺍﻟﻨﻴﺔ)‪.(١‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺍﻟﻮﺿﻮﺀ ﺑﻀﻢ ﺍﻟﻮﺍﻭ ﺍﺳﻢ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﺍﺳﻢ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻮﺿﺄ ﺑﻪ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ ﻣﺄﺧﻮﺫ ﻋﻦ ﺍﻟﻮﺿﺎﺀﺓ ﻭﻫﻮ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻨﻈﺎﻓﺔ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﻮﺿﻮﺀ ﺑﻀﻢ ﺍﻟﻮﺍﻭ‪ ،‬ﺃﻱ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﻷﻋﻀﺎﺀ ﻣﺨﺼﻮﺻﺔ‬ ‫ﻣﺼﺪﺭ ﻭﺿﻮﺀ‪ ،‬ﻭﺃﻣﺎ ﺑﻔﺘﺤﻬﺎ ﻓﺎﺳﻢ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ ﺃﻭ ﻳﺴﺘﻌﻤﻞ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺣﻜﻰ ﺍﻟﺨﻠﻴﻞ‪ :‬ﻓﺘﺤﻬﺎ ﻓﻲ ﺍﻟﻤﻌﻨﻴﻴﻦ‪ ،‬ﻭﻏﻴﺮﻩ ﺿﻤﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻮ‬ ‫ﺷﺎﺫ‪ ،‬ﻭﻫﻮ ﻟﻐﺔ‪ :‬ﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﻟﺒﺮﻳﻖ)‪.(٣‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻛﻤﺎ ﺳﺒﻖ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻠﻐﻮﻳﺔ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ‬ ‫‬ ‫ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﺟﻠﻴﻦ ﻟﻐﺴﻠﻬﺎ ﺑﻪ ﺑﻜﻴﻔﻴﺔ ﻣﺨﺼﻮﺻﺔ ﻣﻊ ﺍﻟﻨﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪.١٠٣٨‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪.٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٠١‬‬ ‫‪111‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺃﺑﻲ ﻣﺤﻤﺪ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻠﺼﻼﺓ ﺳﺖ ﺧﺼﺎﻝ‪ :‬ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻄﺎﻫﺮ ﻭﺍﻟﻨﻴﺔ ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ ﻭﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻭﻏﺴﻞ ﺍﻟﻘﺪﻣﻴﻦ‪ .‬ﻭﺍﻟﺤﺠﺔ‬ ‫ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ o n m l k j i h ﴿ :‬‬ ‫]ﺍﻟﺒﻴﻨﺔ‪ ،[٥ :‬ﻭﺍﻟﻨﻴﺔ ﻋﻘﺪ ﺑﺎﻟﻘﻠﺐ ﻭﻋﺰﻳﻤﺔ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻭﺟﻮﺏ‬ ‫ﺍﻟﺘﻄﻬﺮ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻗﻮﻝ ﺍﷲ ‪] ﴾ c b a ` _ ﴿ : 8‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٤٨ :‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻭﺟﻮﺏ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ ﻗﻮﻝ ﺍﷲ ‪$ # " ! ﴿ : 8‬‬ ‫‪.-,+*)('&%‬‬ ‫‪] ﴾ 1 0 /‬ﺍﻟﻤﺎﺋﺪﺓ‪.(١) [٦ :‬‬ ‫‪:/+,- ٢‬‬ ‫ ﺍﻟﻮﺿﻮﺀ ﺍﻟﻔﺮﺽ‪:‬‬ ‫ ﻓﺮﺽ )ﻟﻠﺼﻼﺓ( ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻓﺮﺽ ﺍﻟﻮﺿﻮﺀ ﻟﺼﻼﺓ ﺍﻟﻔﺮﺽ‬ ‫ﻭﺍﻟﺠﻨﺎﺯﺓ ﺇﻥ ﺗﻌﻴﻨﺖ( ﻋﻠﻰ ﻣﺼﻠﻴﻬﺎ ﺑﺄﻥ ﻟﻢ ﻳﻮﺟﺪ ﺳﻮﺍﻩ‪ ،‬ﺃﻭ ﻭﺟﺪ ﻣﻌﻪ ﻣﻦ‬ ‫ﻻ ﻳﺤﺴﻨﻬﺎ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﻌﺪﻱ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺠﺰﻱ ﺇﻻ ﺑﻄﻬﺎﺭﺓ ﺇﺫﺍ‬ ‫ﻭﺟﺪ ﺍﻟﻤﺮﺀ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺻﻼﺓ ﺑﻐﻴﺮ ﻃﻬﻮﺭ«‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻣﻨﺎﻓﻖ«‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻤﺤﺎﻓﻆ ﻋﻠﻰ ﻭﺿﻮﺋﻪ ﻣﺜﻞ ﺍﻟﻤﺠﺎﻫﺪ ﻷﻧﻪ ﻳﺤﻔﻆ ﻧﻔﺴﻪ ﻋﻦ ﺍﻵﺛﺎﻡ ﻻ ﻳﻨﺘﻘﺺ‬ ‫ﻋﻠﻴﻪ ﻭﻫﻮ ﺃﻓﻀﻞ)‪ .(٣‬ﻭﻛﺬﻟﻚ ﻳﺠﺐ ﺍﻟﻮﺿﻮﺀ ﻟﻠﻄﻮﺍﻑ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻭﻟﻄﻮﺍﻑ‬ ‫ﺍﻟﻌﻤﺮﺓ ﻭﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ(‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﻟﻠﻜﻨﺪﻱ ﺝ ‪ ٨‬ﺹ ‪ ،٥٧‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪٢٤٣‬‪.٢٤٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٠١‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪ ،٧‬ﻭﺍﻧﻈﺮ ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪،٤٢٦‬‬ ‫ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺝ ‪ ١‬ﺹ ‪.١٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪112‬‬ ‫ ﺍﻟﻮﺿﻮﺀ ﺍﻟﻤﺴﻨﻮﻥ‪:‬‬ ‫ﻭﻳﺴﻦ ﺍﻟﻮﺿﻮﺀ )ﻟﺼﻼﺓ( ﺍﻟﺴﻨﻦ ﺍﻟﻤﺆﻛﺪﺓ ﻭﻏﻴﺮﻫﺎ ﻛﺎﻟﻮﺗﺮ ﻭﺳﻨ‪‬ﺔ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻭﺳﻨ‪‬ﺔ ﺍﻟﻔﺠﺮ ﻭﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻭﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﻟﻠﻨﻔﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﺪﺏ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺼﺢ ﻧﻔﻞ ﻭﻻ ﺳﻨﺔ ﺇﻻ ﺑﻮﺿﻮﺀ‪ ،‬ﻭﻳﺤﺘﻤﻠﻪ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺳﻦ‬ ‫ﻭﺟﻮﺑﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﻭﺟﻮﺑﻪ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﻨﻔﻞ ﺃﻭ ﺍﻟﺴﻨﺔ ﺇﻻ ﺑﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﻟﻄﻮﺍﻑ‬ ‫‬ ‫ﺍﻟﻮﺩﺍﻉ ﻭﻣﺲ ﺍﻟﻤﺼﺤﻒ ﻭﺍﻟﻨﻮﻡ ﺑﺠﻨﺎﺑﺔ‪.‬‬ ‫ ﺍﻟﻮﺿﻮﺀ ﺍﻟﻤﻨﺪﻭﺏ‪:‬‬ ‫ﻭﻧﺪﺏ ﺍﻟﻮﺿﻮﺀ ﻟﻪ ﻣﻄﻠﻘﺎ ﻷﻥ ﺍﻟﻨﻮﻡ ﺃﺣﺪ ﺍﻟﻤﻮﺗﺘﻴﻦ ﻭﻟﺘﺬﻫﺐ ﺭﻭﺣﻪ ﺇﻟﻰ‬ ‫ﻃﺎﻫﺮﺍ ﺇﻥ ﻣﺎﺕ ﻓﻲ ﻧﻮﻣﻪ‪ ،‬ﻭﻻ ﻟﻮﻡ ﻋﻠﻴﻪ ﺑﺎﻧﺘﻘﺎﺿﻪ ﻓﻲ‬ ‫‬‫ﺍﻟﺴﻤﺎﺀ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﻟﻴﻤﻮﺕ‬ ‫ﺍﻟﻨﻮﻡ ﺇﺫ ﻻ ﺗﻌﻤﺪ ﻟﻪ‪ ،‬ﻭﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺜﻠﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺤﺪﻳﺚ ﻭﺳﺎﺋﺮ ﻋﻠﻮﻡ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻭﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ ﺍﻟﻮﺿﻮﺀ ﻟﻤﺒﺎﺡ‪:‬‬ ‫ﻭﺃﺑﻴﺢ ﺍﻟﻮﺿﻮﺀ ﻷﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻣﻦ ﻏﻴﺮ ﺇﺭﺍﺩﺓ ﺻﻼﺓ‪ ،‬ﻭﻟﻜﻞ ﻣﺨﻮﻑ‬ ‫ﻛﺮﻛﻮﺏ ﺍﻟﺒﺤﺮ ﻭﻧﺰﻭﻝ ﺍﻟﺒﺌﺮ ﻭﻃﻠﻮﻉ ﺍﻟﻨﺨﻠﺔ ﻭﺍﻟﻤﺸﻲ ﺣﻴﺚ ﻳﺨﺎﻑ ﻣﻦ ﻋﺪﻭ ﺃﻭ‬ ‫ﺧﻴﺮﺍ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﻋﺪﺍ‬ ‫‬‫ﺳﺒﻊ ﺃﻭ ﺳﻴﻞ‪ ،‬ﻭﻳﺜﺎﺏ ﻓﺎﻋﻞ ﺍﻟﻤﺒﺎﺡ ﻋﻠﻰ ﻧﻴﺘﻪ ﺇﻥ ﻧﻮﻯ‬ ‫ﻣﻨﺪﻭﺑﺎ ﻷﻧﻪ ﻟﻘﺼﺪ ﺍﻟﻤﻮﺕ ﻋﻠﻰ ﻃﻬﺎﺭﺓ‪ ،‬ﺑﻞ ﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‬ ‫‬‫ﺍﻟﻮﺿﻮﺀ ﻟﻠﻤﺨﻮﻑ‬ ‫ﻓﻲ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﺇﻥ ﺃﺭﺍﺩ ﺑﻮﺿﻮﺋﻪ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻤﺨﻮﻑ ﺃﻭ ﻧﺠﺎﺡ ﺃﻣﺮﻩ ﻛﺮﺑﺢ ﻓﻲ‬ ‫ﻣﺒﺎﺣﺎ‪.‬‬‫‬ ‫ﻣﺒﻄﻼ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻣﺄﻣﻮﻟﻪ ﺍﻟﻤﺒﺎﺡ ﻛﺎﻥ ‬ ‫ﺗﺠﺎﺭﺓ‪ ،‬ﻭﻏﻠﺒﺔ ﻣﻦ ﻳﺨﺎﺻﻤﻪ‬ ‫ﻣﻨﺪﻭﺑﺎ‪ ،‬ﻓﻠﻴﺤﻤﻞ ﻛﻼﻡ‬ ‫‬‫ﻃﺎﻫﺮﺍ ﻛﺎﻥ‬ ‫‬‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺇﻥ ﺃﺩﺭﻛﺘﻪ ﺍﻟﻮﻓﺎﺓ ﺃﺩﺭﻛﺘﻪ‬ ‫ﺍﻟﻤﺼﻨﻒ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ ﺻﺮﻳﺢ ﻓﻲ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﺑﺤﺴﺐ ﺍﻟﻤﺘﻮﺿﺄ‬ ‫ﻟﻪ؛ ﻓﺮﺽ ﻟﻠﻤﻔﺮﻭﺽ‪ ،‬ﻣﺴﻨﻮﻥ ﻟﻠﻤﺴﻨﻮﻥ‪ ،‬ ﺃﻋﻨﻲ‪ :‬ﺍﻟﺼﻼﺓﻣﻨﺪﻭﺏ ﻟﻠﻤﻨﺪﻭﺏ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﻠﻴﻪ‪:‬‬ ‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻣﺒﺎﺡ ﻟﻠﻤﺒﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻔﻞ ﺇﻻ ﺑﻮﺿﻮﺀ‪ ،‬ﻭﻛﺬﺍ ‪‬‬ ‫‪113‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻓﺮﺿﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻬﻤﺎ ﻻ ﻳﺼﺤﺎﻥ ﻭﻻ ﻳﺜﺎﺏ ﻋﻠﻴﻬﻤﺎ ﺇﻻ‬ ‫ﻓﻬﻞ ﻳﺴ ‪‬ﻤﻰ ﺍﻟﻮﺿﻮﺀ ﻟﻬﻤﺎ ‬ ‫ﻳﺴﻤﻰ ﺷﺮﻃ ﺎ ﻻﻧﺘﻔﺎﺋﻬﻤﺎ ﺑﺎﻧﺘﻔﺎﺋﻪ‪.(١)....‬‬ ‫ﺑﻪ‪ ،‬ﺃﻭ ‬ ‫‪ ٣‬ا‪D‬ء ‪ /$R‬اﻷ‪,-‬م ا‪:)+K‬‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻓﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺨﻤﺴﺔ‪ :‬ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﻛﻤﺎ ﻣﺮ‬ ‫ﻭﺍﻹﺑﺎﺣﺔ ﻛﺎﻟﻮﺿﻮﺀ ﻟﻴﻨﺠﺢ ﻓﻲ ﺗﺠﺎﺭﺓ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﺔ ﻛﺎﻟﻮﺿﻮﺀ ﻟﻴﺴﻬﻞ ﻟﻪ ﺃﻣﺮ‬ ‫ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻢ ﻛﺎﻟﻮﺿﻮﺀ ﻟﻴﺘﻮﺻﻞ ﺇﻟﻰ ﺣﺮﺍﻡ)‪.(٢‬‬ ‫‪ 1ER ٤‬ا‪D‬ء‪:‬‬ ‫ﺷﻬﻴﺪﺍ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺴﻌﺪﻱ‪ :‬ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻭﺿﻮﺀ ﺃﺣﻴﺘﻪ ﺍﻟﺤﻔﻈﺔ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻣﺎﺕ‬ ‫ﻃﺎﻫﺮﺍ ﻭ ‪‬ﻛﻞ ﺍﷲ ﺑﻪ‬ ‫‬‫ﺷﻬﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ‬ ‫‬‫ﻃﺎﻫﺮﺍ ﻣﺎﺕ‬ ‫‬‫ ﻭﻓﻲ ﻧﺴﺨﺔ ‪ :‬ﻭﺇﻥ ﻣﺎﺕ‬ ‫ﻣﻠﻜﻴﻦ ﻳﺤﻔﻈﺎﻧﻪ ﻭﻳﺴﺘﻐﻔﺮﺍﻥ ﻟﻪ‪ ،‬ﻭﻳﺆﺫﻥ ﻟﺮﻭﺣﻪ ﺑﺎﻟﺴﺠﻮﺩ ﺗﺤﺖ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﻬﻴﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻗﺮﺓ ﻋﻴﻦ ﺍﻟﻤﺴﻠﻢ‪.‬‬ ‫‬‫ﻣﺎﺕ ﻛﺎﻥ‬ ‫ﻭﻣﻦ ﺣﺴﻦ ﺍﻟﻬﻴﺌﺔ ﺃﻻ ﻳﺮﻗﺪ ﺇﻻ ﻋﻠﻰ ﻭﺿﻮﺀ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻀﻞ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﺍﻟﺴﺒﺮﺍﺕ‪ ،‬ﻭﺍﻟﺴﺒﺮﺓ ﺷﺪﺓ ﺍﻟﺒﺮﺩ‪ ،‬ﻭﺑﻬﺎ ﺳ ‪‬ﻤﻲ ﺍﻟﺮﺟﻞ ﺳﺒﺮﺓ‪.‬‬ ‫ﻭﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﺳﺒﻐﻮﺍ ﺍﻟﻮﺿﻮﺀ ﻓﺈﻧﻪ ﺗﺤﺠﻴﻞ«‪ ،‬ﻭﻓﻲ ﺍﻟﺨﺒﺮ ﺃﻥ‬ ‫ﻏﺮﺍ ﻣﺤﺠﻠﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﻋﻼﻣﺔ ﻟﻤﻮﺍﺿﻊ ﻭﺿﻮﺋﻬﻢ‬ ‫‪‬‬‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻮﻧﻮﻥ‬ ‫ﻭﺇﺳﺒﺎﻍ ﺍﻟﻮﺿﻮﺀ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٢‬ ‪.١٠٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ١٠٣‬ ‪.١٠٤‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪ ،٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻟﻠﺸﻴﺦ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺤﻘﻖ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪ ١‬ﺹ ‪ ،٢٠٨ :٢٠٢‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪.٤٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪114‬‬ ‫‪ / ; M ٥‬ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﺰﻡ( ﺍﻟﻮﺿﻮﺀ )ﺍﻟﻤﻜﻠﻒ( ﺃﻱ‪ :‬ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﻤﻨﻬﻲ ﻣﻨﺎ‬ ‫ﻟﺰﻭﻣﺎ‬ ‫‬‫ﻭﻣﻦ ﺍﻟﺠﻦ‪ ،‬ﺃﻭ ﺍﻟﻤﻠﺰﻡ ﻣﺎ ﻓﻴﻪ ﻣﺸﻘﺔ ﻣﻨﺎ ﻭﻣﻨﻬﻢ )ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ(‬ ‫ﻣﻮﺳﻌﺎ ﻣﺎ ﺑﻘﻲ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺼﻠﻲ ﻭﻳﺘﻮﺿﺄ ﻓﻴﻪ ﺑﻤﻘﺪﻣﺎﺕ ﺍﻟﻮﺿﻮﺀ ﺍﻟﺘﻲ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ‪،‬‬ ‫‬ ‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺒﻖ ﺇﻻ ﺍﻟﻤﻘﺪﺍﺭ ﻟﺰﻡ ﺍﻟﺸﺮﻭﻉ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﻤﺪ ﺑﻼ ﻋﺬﺭ ﺣﺘﻰ ﻻ ﻳﺪﺭﻙ ﺫﻟﻚ‬ ‫ﻛﻔﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﺮ ﺣﺘﻰ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﻧﺤﻮ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻮﺿﻮﺀ‪،‬‬ ‫ﺛﻢ ﺍﻷﻃﻬﺮ ﺃﻧﻪ ﻳﻜﻔﺮ ﺑﻤﺠﺮﺩ ﺃﻥ ﻻ ﻳﺘﻮﺿﺄ ﺃﻭ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺣﺘﻰ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ ﻣﻊ‬ ‫ﻣﻜﺚ ﺃﻗﻞ ﻗﻠﻴﻞ ﺑﻌﺪ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺑﻨﻴﺔ ﺃﻥ ﻳﺆﺧﺮ ﺣﺘﻰ ﻻ ﻳﺪﺭﻙ‪ ،‬ﻛﺬﻟﻚ ﻓﻠﻴﺘﺐ ﻭﻟﻴﻔﻌﻞ‬ ‫ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺻﺮﺡ ﺑﺬﻟﻚ ﺣﻜﻢ ﺳﺎﻣﻌﻪ ﺑﻜﻔﺮﻩ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻤﺎ ﻳﺤﻜﻢ ﺑﻜﻔﺮﻩ ﺇﺫﺍ‬ ‫ﻳﺒﻖ ﻣﻨﻪ ﻣﺎ ﻳﺪﺭﻙ ﺫﻟﻚ ﻗﻮﻻﻥ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺪﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺧﺮﺝ ﺃﻭ ﻟﻢ ‬ ‫ﻣﻮﺳﻌﺎ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻗﻴﻞ ﺑﻪ ﻭﺑﺎﻟﻘﻴﺎﻡ ﻟﻠﺼﻼﺓ)‪.(١‬‬ ‫‬‫ﻭﺟﻮﺑﺎ‬ ‫‬‫ﺑﺎﻟﺤﺪﺙ‬ ‫ﻭﻣﻦ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﻗﻮﻟﻪ‪» :‬ﻭﻻ‬ ‫ﺻﻼﺓ ﻟﻤﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ« ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﺷﺮﻁ ﻓﻲ ﺻﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻤﺸﺮﻭﻁ‬ ‫ﻳﻨﻌﺪﻡ ﺑﺎﻧﻌﺪﺍﻡ ﺷﺮﻃﻪ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺪﺭﻳﺞ ﻭﻫﻮ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﻋﻤﻦ ﻻ ﺻﻼﺓ ﻟﻪ‪ ،‬ﺛﻢ‬ ‫ﻧﻔﻲ ﺍﻟﺼﻼﺓ ﻋﻤﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ ﻣﺒﺎﻟﻐﺔ ﺷﺪﻳﺪﺓ ﻓﻲ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﺿﻮﺀ ﻟﺼﺤﺔ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﺠﻌﻞ ﻣﻔﺴﺮ ﺍﻟﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻨﺪ ﻏﻴﺮ ﺍﻟﺮﺑﻴﻊ »ﻻ ﻳﻘﺒﻞ‬ ‫ﺍﷲ ﺻﻼﺓ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺃﺣﺪﺙ ﺣﺘﻰ ﻳﺘﻮﺿﺄ«‪ ،‬ﻓﻼ ﻣﻌﻨﻰ ﻟﻤﺎ ﺍﺩﻋﺎﻩ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻣﻦ ﻗﻮﻣﻨﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻧﻔﻲ ﺍﻟﻘﺒﻮﻝ ﻭﻧﻔﻲ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ‬ ‫ﻧﻔﻴﻪ ﻧﻔﻴﻬﺎ ﻭﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻨﻔﻲ ﺍﻟﻘﺒﻮﻝ ﺭﺩﻫﺎ ﺇﻟﻴﻪ ﻭﻓﺴﺎﺩﻫﺎ ﻋﻠﻴﻪ ﻟﺤﺪﻳﺚ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻧﻔﻲ ﺍﻟﻘﺒﻮﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﻗﻮﻟﻪ ﮊ‪:‬‬ ‫»ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺻﻼﺓ ﺣﺎﺋﺾ ﺇﻻ ﺑﺨﻤﺎﺭ«‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺑﻠﻐﺖ ﺳﻦ ﺍﻟﻤﺤﻴﺾ ﻓﻼ ﺗﺼﺢ‬ ‫ﺻﻼﺗﻬﺎ ﻣﻜﺸﻮﻓﺔ ﺍﻟﺮﺃﺱ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٠٤‬‬ ‫‪115‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﺿﻮﺀ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﻘﺎﺩﺭ ﺍﻟﻮﺍﺟﺪ ﻟﻠﻤﺎﺀ ﺩﻭﻥ ﻣﻦ ﻟﻢ ﻳﺠﺪﻩ ﻓﺈﻧﻪ‬ ‫ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﺘﻴﻤﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ J I H G ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﺩﻭﻥ‬ ‫ﺃﻳﻀﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ‪﴾ K J I‬‬‫ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﺈﻧﻪ ﻳﺘﻴﻤﻢ ‬ ‫]ﺍﻟﻨﺴﺎﺀ‪] ﴾ ¬ « ª © ¨ § ﴿ ،[٢٩ :‬ﺍﻟﺒﻘﺮﺓ‪.(١)[٢٨٦ :‬‬ ‫‪ ٦‬ا‪D; )$7‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﺍﻟﻔﺮﺍﺋﺾ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻠﺼﻼﺓ ﺳﺖ ﺧﺼﺎﻝ ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﺍﻟﻨﻴﺔ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﻣﺴﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻘﺪﻣﻴﻦ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪o n m l k j i h ﴿ :‬‬ ‫‪] ﴾ p‬ﺍﻟﺒﻴﻨﺔ‪ .[٥ :‬ﻭﺍﻟﻨﻴﺔ ﻋﻘﺪ ﺑﺎﻟﻘﻠﺐ ﻭﻋﺰﻳﻤﺔ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺭﺡ)‪.(٢‬‬ ‫‪ ١‬ ﻭﻣﻦ ﺍﻟﻤﺼﻨﻒ‪:‬‬ ‫ﺍﻟﻨﻴﺔ ﻓﺮﺽ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﻓﻲ ﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻋﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺼﻴﺮ ﺍﻷﻋﻤﺎﻝ‬ ‫ﻃﺎﻋﺔ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻳﺨﺮﺝ ﺍﻟﻔﻌﻞ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﻟﻴﺲ‬ ‫ﻓﺮﺿﺎ ﺃﺑﻌﺪ ﻭﺍﻟﻮﺿﻮﺀ ﻓﺮﺽ ﻭﺷﺮﻭﻁ ﺃﺩﺍﺋﻪ ﻭﺟﻮﺩ ﺍﻟﻨﻴﺔ ﻓﻴﻪ‪،‬‬ ‫ﺑﻄﺎﻋﺔ ﻓﻬﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ«‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﺗﻜﻦ ﺍﻟﻨﻴﺔ ﻓﻼ ﻋﻤﻞ)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺑﻨﻴﺔ( ﺃﻱ‪ :‬ﻣﻊ ﻧﻴﺔ )ﺭﻓﻊ( ﺇﺫﻫﺎﺏ ﺣﻜﻢ )ﺍﻟﺤﺪﺙ(‬ ‫ﻣﻦ ﻧﺠﺲ ﺃﻭ ﻏﻴﺮﻩ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺤﺪﺙ ﻫﻮ ﺍﺗﺒﺎﻉ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﺔ )ﺑﻪ( ﺃﻱ‪ :‬ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﻟﻌﺰﻡ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺒﺐ ﺍﻟﻤﺤﺮﻙ‬ ‫ﻟﻠﻘﻠﺐ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪ ١٩٥‬ ‪.١٩٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺗﺤﻘﻴﻖ ﻋﻴﺴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٤٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪.٤٣‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻭﺷﺮﺣﻪ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪116‬‬ ‫‪ ٢‬ ﻭﻗﺖ ﺍﻟﻨﻴﺔ‪:‬‬ ‫ﻋﻨﺪ ﺍﻟﺘﻠﺒﺲ‪ ،‬ﺃﻱ‪ :‬ﺇﺭﺍﺩﺓ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﺸﺮﻭﻉ ﺑﻪ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺣﻜﻤﻬﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫‬ ‫ﻣﺜﻼ ﻭﻟﻴﺲ ﺫﻫﻮﻟﻪ‬‫ﺇﺩﺍﻣﺘﻪ ﺑﺄﻥ ﻻ ﻳﻘﺼﺪ ﻓﻲ ﺑﻌﺾ ﺃﻋﻀﺎﺋﻪ ﺍﻟﺘﻨﻈﻒ ﺃﻭ ﺍﻟﺘﺒﺮﺩ‬ ‫ﺑﻘﻄﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻮﻱ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﻏﺴﻞ ﺍﻟﻔﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﺐ ﺃﻥ ﻳﺤﻀﺮﻫﺎ ﺑﻘﻠﺒﻪ ﻣﺴﺘﻤﺮﺓ ﺃﻭ ﻋﻨﺪ ﻛﻞ ﻋﻀﻮ ﺇﻟﻰ ﺃﻥ ﻳﻐﺴﻞ ﻭﺟﻬﻪ ﺍﻟﻐﺴﻠﺔ‬ ‫ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻴﺔ ﻟﻜﻞ ﻋﻀﻮ ﻓﺮﺽ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻗﻄﻌﻬﺎ ﻗﺒﻞ ﺍﻟﺘﻤﺎﻡ‬ ‫ﺃﻋﺎﺩ ﻻ ﺑﻌﺪﻩ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﻻ ﺗﻜﻔﻲ ﺇﻥ ﻋﻨﻲ ﺑﻬﺎ ﺣﺪﺛﺎ ﻣﻌﻴ ﻨﺎ ﻭﻗﺪ ﺑﻘﻲ ﺁﺧﺮ‪،‬‬ ‫ﻭﻻ ﺇﻥ ﻧﻮﻯ ﺃﺣﺪﺛﺖ ﺛﻢ ﺻﺢ ﺇﺣﺪﺍﺛﻪ ﻟﻌﺪﻡ ﺍﻟﺠﺰﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﻲ)‪.(١‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺇﻧﻤﺎ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﻧﻤﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ«‪ ،‬ﻭﻛﺎﻥ ﺭﺑﻴﻌﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺃﺑﻮ ﺛﻮﺭ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻳﺠﺰﻱ‪ ،‬ﻭﺿﻮﺀ ﻣﻦ ﻟﻢ ﻳﻨﻮ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻳﺠﺰﺉ ﺍﻟﻮﺿﻮﺀ ﻳﻐﻴﺮ ﻧﻴﺔ ﻭﻻ ﻳﺠﺰﺉ‬ ‫ﺍﻟﺘﻴﻤﻢ ﺇﻻ ﺑﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﺍﻷﻭﺯﺍﻋﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺘﻴﻤﻢ ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺘﻴﻤﻢ ﻟﻨﻔﺴﻪ ﻳﺠﺰﻳﻪ ﻛﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‪ ،‬ﻭﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻧﻘﻮﻝ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺇﺫﺍ ﺗﻮﺿﺄ ﻳﻨﻮﻱ ﻃﻬﺎﺭﺓ ﻣﻦ ﺣﺪﺙ‪ ،‬ﺃﻭ ﻃﻬﺎﺭﺓ ﻟﺼﻼﺓ‬ ‫ﻓﺮﻳﻀﺔ ﺃﻭ ﻧﺎﻓﻠﺔ ﺃﻭ ﻗﺮﺍﺀﺓ ﻗﺮﺁﻥ ﺃﻭ ﺻﻼﺓ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﻓﻠﻪ ﺃﻥ ﻳﺼﻠﻲ ﺑﻬﺬﻩ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﺍﻟﻤﻜﺘﻮﺑﺔﺍﻟﻔﺮﻳﻀﺔﻓﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻲ ﺛﻮﺭ‬ ‫ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺘﻮﺍﻃﻲ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺠﻮﺯ ﺍﻷﻋﻤﺎﻝ ﺇﻻ‬ ‫ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻋﻤﻞ ﻣﻤﺎ ﻳﻠﺰﻡ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻣﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﺪ ﺁﺗﻰ ﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻣﻦ ﺗﻮﺿﺄ ﺍﻟﻮﺿﻮﺀ ﺍﻟﺘﺎﻡ ﺑﻌﻤﻠﻪ ﺍﻟﺘﺎﻡ ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﻨﻮﺍﻟﻮﺿﻮﺀ ﺍﺧﺘﻼﻑ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٠٨‬‬ ‫‪117‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻓﻔﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻭﺿﻮﺀ ﻟﺜﺒﻮﺕ ﺍﻟﻌﻤﻞ ﻣﻊ ﺗﻘﺪﻡ ﺍﻟﻨﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﻤﺆﻣﻦ ﻣﺘﻘﺪﻡ‬ ‫ﺑﻨﻴﺘﻪ ﺑﺄﺩﺍﺀ ﺍﻟﻤﻔﺮﻭﺿﺎﺕ ﻋﻠﻴﻪ ﻭﻋﻤﻞ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻨﻪ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺇﻳﻤﺎﻥ ﻭﻟﻦ ﻳﻀﻴﻊ ﺇﻳﻤﺎﻧﻪ ﻟﻨﺴﻴﺎﻧﻪ ﻹﺣﻀﺎﺭ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻓﺈﻥ ﺫﻛﺮ ﺫﻟﻚ‬ ‫ﺗﺼﺮﻑ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻢ ﻳﻌﺘﻘﺪ ﺃﻭ ﺍﻋﺘﻘﺪ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻌﻤﻞ ﻓﻲ‬ ‫ﺫﻟﻚ ﻭﻟﻢ ﻳﻨﻌﻘﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻻ ﻳﻨﻌﻘﺪ ﺇﻻ ﺃﻥ ﺗﺤﻀﺮ ﺍﻟﻨﻴﺔ ﻓﻲ‬ ‫ﻭﻗﺖ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻬﺬﺍ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺗﻮﺿﺄ ﻟﻐﻴﺮ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻤﺎ ﻻ ﻳﻘﻮﻡ‬ ‫ﺇﻻ ﺑﺎﻟﻮﺿﻮﺀ ﻓﻬﻮ ﻳﺨﺮﺝ ﻣﻦ ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻻ ﻳﺼﻠﻲ ﺑﻪ ﺍﻟﻔﺮﺍﺋﺾ ﻷﻧﻪ ﻟﻴﺲ ﺑﻔﺮﺽ‪،‬‬ ‫ﻭﺍﻟﻔﺮﺽ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺑﻪ ﺇﺫﺍ ﺣﻔﻈﻪ)‪.(١‬‬ ‫‪ ٧‬ء ا‪D‬ء‪:‬‬ ‫ﻫﻮ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﻭﻫﻮ ﻣﻦ‬ ‫ﻓﺮﺍﺋﻀﻪ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻛﺎﻟﻨﻴﺔ( ﻭﻇﺎﻫﺮﻩ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻤﻄﻠﻖ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ‬ ‫ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺪ ﺃﺟﺎﺯ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﺑﺎﻟﻤﻘﻴﺪ ﺑﻮﺍﻗﻊ ﻓﻴﻪ ﻣﺜﻞ ﺍﻟﻨﻴﻠﺔ‪ ،‬ﻭﺑﺎﻟﻐﻴﺮ ﺇﺫﺍ‬ ‫ﻗ ‪‬ﻞ ﺗﻐﻴﻴﺮﻩ‪ ،‬ﻭﺑﺎﻟﻤﻐﻴﺮ ﺑﻤﻜﺎﻧﻪ‪ ،‬ﻭﺑﺎﻟﻤﻐﻴﺮ ﻣﺎ ﻋﺪﺍ ﻟﻮﻧﻪ ﻓﻔﻲ ﻛﻞ ﺫﻟﻚ ﺧﻼﻑ ﻭﻛﺄﻧﻪ‬ ‫ﺷﺎﺫ ﻓﻠﻢ ﻳﻌﺘﺒﺮﻩ )ﻋﻨﺪ ﺍﻟﺘﻠﺒﺲ( ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﺸﺮﻭﻉ)‪.(٢‬‬ ‫‪ ٨‬ا‪D‬ء ‪+0‬ء ا‪E+‬ف‪:‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻏﻴﺮ ﺟﺎﺋﺰ ﺑﻤﺎﺀ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﻌﺼﻔﺮ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﺑﻤﺎﺀ‬ ‫ﻣﻄﻠﻖ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﻘﻊ ﺍﺳﻢ ﺍﻟﻤﺎﺀ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻓﻬﻮ ﺃﻭﻟﻰ‬ ‫ﻣﻦ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻤﻀﺎﻓﺔ ﻭﻣﻴﺎﻩ ﺍﻷﺷﺠﺎﺭ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﻭﻭﺟﺪ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﺒﻪ ﻟﻠﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ﺑﻤﻌﻨﻰ ﻳﺴﺘﺪﻝ ﺑﻪ ﺃﻧﻪ ﻳﺰﻳﻞ ﻣﻌﻨﻰ ﻣﺎ ﻳﺰﻳﻞ ﺍﻟﻤﺎﺀ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪ ،٦١‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪.٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٤‬ ‪.١٠٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪118‬‬ ‫ﺍﻟﻄﻬﻮﺭ‪ ،‬ﺃﻭ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻓﻲ ﻏﺴﻞ ﻧﺠﺎﺳﺔ ﺃﻭ ﻭﺿﻮﺀ‪ ،‬ﻓﻼ ﻣﻌﻨﻰ ﻟﺘﺮﻛﻪ ﺑﻌﺪ ﻭﺟﻮﺩﻩ‬ ‫ﻷﻧﻪ ﻗﺪ ﺃﺷﺒﻪ ﺑﺎﻻﺳﻢ ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺮﺍﺩ‪ ،‬ﻭﻳﻠﺤﻘﻪ ﻓﻲ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻻﺧﺘﻼﻑ‪ ،‬ﺃﻥ ﻳﻜﺘﻔﻲ ﺑﻪ ﺩﻭﻥ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﺃﻭ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻓﻲ‬ ‫ﺍﻻﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺍﻟﺘﻴﻤﻢ‪...‬‬ ‫‪ ٩‬ا‪D‬ء ‪+0‬ء اﻵ^‪:M‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻗﻮﻟﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦ‬ ‫ ﺍﻟﺮﺍﻛﺪﻣﻦ ﻏﻴﺮ ﻧﺠﺎﺳﺔ ﺣﻠ‪‬ﺖ ﺟﺎﺋﺰﻏﻴﺮ ﺃﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻣﻤﻦ ﻛﺎﻥ ﻳﺮﻯ‬ ‫ﺑﺄﺳﺎﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ‬ ‫ﺑﺎﻟﻮﺿﻮﺀ ﺑﻪ ‬ ‫ﻋﺒﻴﺪﺓ ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻵﺟﻦ ﺍﻟﺬﻱ ﻳﻄﻮﻝ ﻣﻜﺜﻪ ﺑﺎﻟﻤﻜﺎﻥ ﺣﺘﻰ ﻳﺘﻐﻴﺮ‬ ‫ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻳﻜﺮﻩ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦ‪ ،‬ﻭﺑﻘﻮﻝ ﺍﻟﺤﺴﻦ‬ ‫ﻧﻘﻮﻝ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺛﺒﺖ ﺍﺳﻢ ﺍﻟﻤﺎﺀ ﻭﺟﻮﻫﺮﻩ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﻓﻼ ﻳﻀﻴﺮﻩ‬ ‫ﺇﺑﻄﺎﺅﻩﻣﻜﺜﻪﻓﻲ ﺍﻹﻧﺎﺀ ﻭﻻ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻭﻫﻮ ﻣﺎﺀ ﻃﻬﻮﺭ)‪.(١‬‬ ‫ﻭﻣﻦ ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺠﺰﻱ ﺇﻻ ﺑﻄﻬﺎﺭﺓ‬ ‫ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺮﺀ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺻﻼﺓ ﺑﻐﻴﺮ ﻃﻬﻮﺭ«‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻣﻨﺎﻓﻖ«)‪.(٢‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﺼﻨﻒ‪» :‬ﻭﻓﺮﺍﺋﺾ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ ﺳﺖ ﺧﺼﺎﻝ‪ :‬ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ‬ ‫ﻭﺍﻟﻨﻴﺔ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ‪ ،‬ﻭﻣﺴﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻏﺴﻞ‬ ‫ﺍﻟﻘﺪﻣﻴﻦ‪ .‬ﻓﺎﻟﺤﺠﺔ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪b a ` _ ﴿ :‬‬ ‫‪] ﴾ c‬ﺍﻟﻔﺮﻗﺎﻥ‪.(٣)[٤٨ :‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪ ٦‬ ‪.٧‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪.٧‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪.٢٠‬‬ ‫‪119‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪$ # " ! ﴿ :‬‬ ‫‪.-,+*)('&%‬‬ ‫‪] ﴾ 1 0 /‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻓﻔﺮﺽ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﻤﺎﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪8‬‬ ‫ﻭﻣﻦ ﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﮊ ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻓﻘﻮﻟﻪ ﺟﻞ ﺫﻛﺮﻩ‪b a ` _ ﴿ :‬‬ ‫ﻣﻄﻬﺮﺍ ﻷﻥ ﺍﻟﻄﻬﻮﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﻔﻌﻮﻝ ﻟﻠﻄﻬﺎﺭﺓ‪،‬‬ ‫‬‫‪] ﴾ c‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٤٨ :‬ﻳﻌﻨﻲ‬ ‫ﺍﻟﺴﻨﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻤﺎﺀ ﻃﻬﻮﺭ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ«)‪ ،(١‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‬‫ﻭﻣﻦ ‪‬‬ ‫ﻣﻨﻪ ‪ ‰‬ﻣﻀﺎﺭﻋﺔ ﺍﻵﻳﺔ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻤﺎﺀ ﻃﻬﻮﺭ‬ ‫ﻏﻴﺮ ﻟﻮﻧﻬﺎ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ«)‪.(٢‬‬ ‫ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ‪‬‬ ‫ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﺍﻟﺨﺒﺮ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ ﺣﺠﺔ ﻭﺍﻻﺧﺘﻼﻑ‬ ‫ﻓﻴﻬﻢ ﺭﺃﻱ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺤﺠﺔ ﺃﻭﻟﻰ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺤﺠﺔ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ‬ ‫ﺍﻟﻤﻄﻬﺮ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ :‬ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺒﺌﺮ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﺇﻻ ﻓﻲ‬ ‫ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻓﻲ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﺍﺗﺒﺎﻉ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺭﺟﻞ ﺳﺄﻟﻪ ﻋﻦ ﻣﺎﺀ ﺍﻟﺒﺤﺮ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺇﻧﺎ ﻧﺮﻛﺐ ﺍﻟﺒﺤﺮ ﻋﻠﻰ ﺃﺭﻣﺎﺙ ﻟﻨﺎ ﻭﺗﺤﻀﺮﻧﺎ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻨﺎ‬ ‫ﻣﺎﺀ ﺇﻻ ﻟﺸﻔﺎﻫﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ ﺍﻟﺤﻞ ﻣﻴﺘﺘﻪ«)‪ ،(٣‬ﻭﺍﻷﺭﻣﺎﺙ‬ ‫ﺟﻤﻊ ﺭﻣﺚ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻫﻲ ﺍﻟﺨﺸﺐ ﺍﻟﻤﻀﻤﻮﻡ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬ ‫‪ #,- ١٠‬ا‪+‬ء ا‪ UR 1+'+‬ا‪D‬ء‪:‬‬ ‫ﻭﻣﺎﺀ ﻃﺎﻫﺮ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﺮ ﺑﻪ ﻟﻠﺼﻼﺓ‪ :‬ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻭﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ‬ ‫ﺇﻟﻰ ﺻﻔﺔ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﻬﺎ ﻣﻤﺎ ﻻ ﻳﺘﻤﻴﺰ ﻣﻨﻬﺎ ﻭﻻ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﺎﺀ ﻣﻄﻠﻖ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪120‬‬ ‫ﻛﻨﺤﻮ ﻣﺎﺀ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻣﺎﺀ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﻃﺎﻫﺮ ﻓﻲ‬ ‫ﻧﻔﺴﻪ ﻏﻴﺮ ﻣﻄﻬﺮ ﻟﻸﺣﺪﺍﺙ‪.(١)...‬‬ ‫‪ ١١‬أ‪E‬ء ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ ﺑﺎﺳﺘﻴﻌﺎﺏ( ﺃﻱ‪ :‬ﺗﻌﻤﻴﻢ )ﻭﺍﻟﻴﺪﻳﻦ‬ ‫ﻟﻠﻤﺮﻓﻘﻴﻦ( ﻭﻫﻮ ﻣﻮﺿﻊ ﻳﺮﺗﻔﻖ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﺘﻜﺊ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﻮﺻﻞ ﺍﻟﺬﺭﺍﻉ ﻓﻲ‬ ‫)ﻣﻌﺎ(‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻳﻐﺴﻼﻥ ﻣﻊ ﺍﻟﻴﺪﻳﻦ )ﻭﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻭﻏﺴﻞ‬ ‫ﺍﻟﻌﻀﺪ ‬ ‫ﺍﻟﺮﺟﻠﻴﻦ ﻣﻊ ﺍﻟﻜﻌﺒﻴﻦ( ﻭﻓﻴﻪ ﺃﻥ ﻏﺴﻞ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻣﻊ ﺍﻟﻜﻌﺒﻴﻦ‪ ،‬ﻭﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﻳﻤﺴﺢ ﺍﻟﺮﺟﻠﻴﻦ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﻄﻒ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻌﻞ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﺸﺒﻴﻪ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﻏﺴﻞ ﺍﻟﺮﺟﻠﻴﻦ ﺇﺟﻤﺎ ﻋﺎ ﻣﻊ ﺍﻟﻜﻌﺒﻴﻦ‬ ‫ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻓﻼ ﻳﺮﺍﺩ ﻷﻥ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪﻧﺎ ﻭﻻ‬ ‫ﻗﺎﺋﻞ ﺑﻪ ﻫﻨﺎ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻷﺣﺎﺩﻳﺚ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻰ ﻭﺭﻭﺩﻫﺎ ﻓﻴﻪ ﻛﻤﺎ ﺃﻧﻜﺮﺗﻪ »ﻋﺎﺋﺸﺔ«‪،‬‬ ‫ﻭﻷﻧﻪ ﺇﺫﺍ ﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻒ ﻟﻢ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻏﺴﻞ ﺭﺟﻠﻴﻪ ﻭﻻ ﻣﺴﺤﻬﺎ‪،‬‬ ‫ﻭﺍﻟﺨﻄﺎﺏ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﺮﺟﻞ‪ ،‬ﻭﻷﻧﻪ ﺇﺫﺍ ﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﺛﻢ ﻧﺰﻋﻬﻤﺎ ﻭﺻﻠﻰ ﻟﻢ‬ ‫ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﺻﻠﻰ ﺑﻮﺿﻮﺀ ﺭﺟﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺇﺫﺍ ﺣﻠﻖ ﺭﺃﺳﻪ ﻷﻥ‬ ‫ﺍﻟﺸﻌﺮ ﻣﻦ ﺃﺟﺰﺍﺀ ﺟﺴﺪﻩ ﻭﻗﺪ ﺍﺭﺗﻔﻊ ﺍﻟﺤﺪﺙ ﺑﻤﺴﺤﻪ ﻓﻼ ﻳﺮﻓﻊ ﺑﺤﻠﻘﻪ«)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ‪» :‬ﻭﻓﺮﺍﺋﺾ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ ﺳﺖ ﺧﺼﺎﻝ‪ :‬ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻄﺎﻫﺮ ﻭﺍﻟﻨﻴﺔ ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ‪ ،‬ﻭﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻭﻏﺴﻞ‬ ‫ﺍﻟﻘﺪﻣﻴﻦ‪ ...‬ﻭﺍﻟﺤﻖ ﻓﻲ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪' & % $ ﴿ :‬‬ ‫()*‪0/.-,+‬‬ ‫‪] ﴾ 1‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺃﻥ ﻏﺴﻞ ﺍﻟﻘﺪﻣﻴﻦ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﺴﺢ ﺃﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻷﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺗﺤﻘﻴﻖ ﻋﻴﺴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٤٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٥‬ ‪.١٠٦‬‬ ‫‪121‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺑﻌﻀﻬﻢ ﻗﺮﺃ ﴿ ‪ ﴾ /‬ﺑﺎﻟﻨﺼﺐ ‬ ‫ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻮﻩ ﻭﺍﻷﻳﺪﻱ ﻭﻫﻮ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﻔﻌﻞ ﺍﻟﻨﺒﻲ ﮊ ﻭﺑﺄﻣﺮﻩ ﻷﻣﺘﻪ ﻷﻧﻪ ﺍﻟﻤﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﻋﻨﻪ ﻓﻌﻞ‬ ‫ﺍﻟﻐﺴﻞ ﻭﻗﻮﻟﻪ‪» :‬ﻭﻳﻞ ﻟﻠﻌﺮﺍﻗﻴﺐ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪ ،(١‬ﻭﺩﻟﻴﻞ ﺛﺎﻟﺚ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻣﻦ‬ ‫ﻏﺴﻞ ﻗﺪﻣﻴﻪ ﻓﻘﺪ ﺃﺩﻯ ﺍﻟﻔﺮﺽ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻣﺴﺢ ﻋﻠﻴﻬﻤﺎ ﻓﻨﺤﻦ‬ ‫ﻣﻌﻬﻢ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪﺍﻟﻐﺴﻞﻭﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻟﻴﺲ ﺣﺠﺔ‪ ،‬ﻭﻟﻮ‬ ‫ﻣﺘﻮﺍﺗﺮﺍ«)‪.(٢‬‬ ‫‬‫ﻛﺎﻥ ﺍﻟﻤﺴﺢ ﺛﺎﺑ ﺘﺎ ﻟﻮﺭﺩ ﺑﻪ ﺍﻟﻔﻌﻞ‬ ‫ﻭﻣﻦ ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ »ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ« )‪ (٨٥٠/٣٤٩‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺇﺫﺍ ﺗﻮﺿﺄ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ‬ ‫ﻓﻐﺴﻞ ﻭﺟﻬﻪ ﺧﺮﺝ ﻣﻦ ﻭﺟﻬﻪ ﻛﻞ ﺧﻄﻴﺌﺔ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻌﻴﻨﻪ ﺁﺧﺮ ﻗﻄﺮ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻏﺴﻞ ﻳﺪﻳﻪ ﺧﺮﺟﺖ ﻣﻨﻬﻤﺎ ﻛﻞ ﺧﻄﻴﺌﺔ ﺑﻄﺸﻬﺎ ﺑﻬﻤﺎ‪ ،‬ﺛﻢ ﻛﺬﻟﻚ ﺣﺘﻰ ﻳﺨﺮﺝ ﻧﻘ ‪‬ﻴﺎ‬ ‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ«)‪.(٣‬‬ ‫‪ F- ١٢‬ا^‪:/‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪» :‬ﻭﺣﺪ ﺍﻟﻮﺟﻪ ﺍﻟﻤﻔﺘﺮﺽ ﻏﺴﻠﻪ ﻣﻦ ﺃﻭﻝ ﻣﻨﺎﺑﺖ ﺷﻌﺮ ﺍﻟﺮﺃﺱ‬ ‫ﺇﻟﻰ ﺃﺻﻞ ﺍﻷﺫﻥ‪ ،‬ﻭﻣﺎ ﺃﻗﺒﻞ ﻣﻦ ﺍﻟﻮﺟﻪ ﺇﻟﻰ ﺍﻟﺬﻗﻦ‪ ،‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻝ ﺍﷲ‪:‬‬ ‫﴿ ‪] ﴾ q p o n m l‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٤ :‬ﻭﺍﻟﻮﺟﻪ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‬ ‫ﻣﺎ ﻭﺍﺟﻪ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻓﺈﻥ ﻣﻘﺪﻡ ﺍﻷﺫﻧﻴﻦ ﻣﻮﺍﺟﻪ ﺑﻬﻤﺎ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻷﺫﻥ‬ ‫ﻭﺟﻬﺎ ﻷﻧﻬﺎ ﻣﻤﺎ‬ ‫‬‫ﻭﺟﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫‬‫ﻭﺇﻥ ﻭﺍﺟﻪ ﺑﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻼ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ‬ ‫ﺃﻳﻀﺎ ﻳﺠﺐ ﻏﺴﻠﻪ ﻣﻊ ﺍﻟﻮﺟﻪ ﻷﻧﻪ ﻳﻮﺍﺟﻪ ﺑﻪ)‪.(٤‬‬ ‫ﻳﻮﺍﺟﻪ ﻟﻜﺎﻥ ﺍﻟﺼﺪﺭ ‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺝ ‪ ١‬ﺹ ‪.٤٣٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪ ٢٠‬ ‪.٢١‬‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻮ ﻟﺮﻭﺍﺡ ﺝ ‪ ١‬ﺹ ‪ ،٤٢٧‬ﻭﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‬ ‫ﺑﺸﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺹ ‪.٢٠٤‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺑﺮﻛﺔ ﺗﺤﻘﻴﻖ ﻋﻴﺴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٤٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪122‬‬ ‫‪ 1N ١٣‬ا‪ MF$‬وا‪:M$%R+‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪» :‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻏﺴﻞ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻣﻊ ﺍﻟﻴﺪﻳﻦ ﻗﻮﻝ ﺍﷲ ‪8‬‬ ‫﴿ * ‪] ﴾ , +‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬‬ ‫ﻟﻢ ﺃﻭﺟﺒﺘﻢ ﻏﺴﻞ ﺍﻟﻤﺮﻓﻘﻴﻦ‬ ‫ﻭﻫﻤﺎ ﺣﺪﺍﻥ ﻭﺍﻟﺤﺪ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺣﺪ ﺍﻟﻤﺬﻛﻮﺭ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻟﻤﺎ ﺧﺎﻃﺒﻨﺎ ﺍﷲ ﺗﺒﺎﺭﻙ‬ ‫ﻭﺗﻌﺎﻟﻰ ﺑﻐﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻭﻫﻤﺎ ﺣﺪﺍﻥ‪ ،‬ﺍﻋﺘﺒﺮﻧﺎ ﺫﻟﻚ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺤﺪ‪،‬‬ ‫ﺩﺍﺧﻼ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻫﻮ ﻏﺴﻞ‬ ‫‬‫ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻻ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺩﺍﺧﻞ ﻓﻴﻪ‪ ،‬ﻭﻣﺤﺪﻭﺩﻩ ﺇﻟﻰ ﻏﻴﺮ ﺟﻨﺴﻪ ﻓﺤﺪﻩ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﻓﺄﻣﺎ‬ ‫ﺍﻟﻤﺤﺪﻭﺩ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻲ ﺟﻨﺴﻪ ﻓﻬﻮ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪L K J I ﴿ :‬‬ ‫‪] ﴾ M‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢ :‬ﺃﻱ‪ :‬ﻣﻊ ﺃﻣﻮﺍﻟﻜﻢ‪ ...‬ﻭﺃﻣﺎ ﺍﻟﻤﺤﺪﻭﺩ ﺇﻟﻰ ﻏﻴﺮ ﺟﻨﺴﻪ ﻓﺤﺪﻩ‬ ‫ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ T S R Q P ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪،[١٨٧ :‬‬ ‫ﻓﺬﻟﻚ ﺣﺪ ﻭﺍﻧﺘﻬﺎﺀ‪ ...‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺮﻓﻘﺎﻥ ﺣﺪﻳﻦ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﺣﺪ ﺍﷲ ﻭﺟﺐ ﺃﻥ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻏﺴﻞ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻣﻊ ﺍﻟﻴﺪﻳﻦ ﻭﺍﺟﺐ ﺑﺈﺟﻤﺎﻉ‬‫‬‫ﻳﺪﺧﻼ ﻣﻌﻪ ﻓﻲ ﺍﻟﻐﺴﻞ‪،‬‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻭﻫﻮ ﺃﻗﻮﻯ ﺣﺠﺔ ﻋﻨﺪ ﺍﻟﻨﻈﺮ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ)‪.(١‬‬ ‫‪ C ١٤‬اأس‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﻣﺴﺢ ﺟﻤﻴﻊ ﺍﻟﺮﺃﺱ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﻨﻈﺮ ﻋﻨﺪﻱ ﺑﻮﺟﻮﺑﻪ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻟﻤﻦ ﺫﻫﺐ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫﴿ | } ~ ﮯ ¡ ‪﴾¤ £ ¢‬‬ ‫]ﺍﻟﺤﺞ‪ ،[٢٩ :‬ﻓﺄﻓﺎﺩ ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ﺟﻤﻴﻊ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺘﻴﻤﻢ‪À ¿ ¾ ½ ¼ » º ¹ ﴿ :‬‬ ‫‪] ﴾ Á‬ﺍﻟﻨﺴﺎﺀ‪ ،[٤٣ :‬ﺃﻥ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ ،‬ﻓﻬﺬﺍﻥ ﺩﻟﻴﻼﻥ ﻷﺻﺤﺎﺏ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺃﻱﻣﺴﺢ ﺟﻤﻴﻊ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻣﺴﺢ ﺑﻌﺾ ﺍﻟﺮﺃﺱ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺑﺮﻛﺔ ﺗﺤﻘﻴﻖ ﻋﻴﺴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ ﺝ ‪ ١‬ﺹ ‪ ٢٤٤‬ ‪.٢٤٥‬‬ ‫‪123‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻣﻦ ﻣﻘﺪﻣﻪ ﻳﺠﺰﻱ ﻟﻠﻤﺎﺳﺢ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻟﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ‬ ‫ﻣﺴﺢ ﺑﻌﺾ ﻧﺎﺻﻴﺘﻪ‪ ،‬ﻭﺍﻟﻨﺎﺻﻴﺔ ﺑﻌﺾ ﺍﻟﺮﺃﺱ ﻭﻫﻲ ﻣﻘﺪﻣﻪ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺃﻧﻪ )ﻣﺴﺢ ﺑﻌﺾ ﺭﺃﺳﻪ()‪ ،(١‬ﻓﻔﻲ ﻫﺬﻳﻦ ﺍﻟﺨﺒﺮﻳﻦ ﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ ﺿﻌﻒ‪،‬‬ ‫ﻭﻟﻬﻢ ﺩﻟﻴﻞ ﺁﺧﺮ ﺃﻥ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺬﻛﻮﺭ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻜﻞ ﻭﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻌﺮﺏ ﺗﺴ ‪‬ﻤﻲ ﺍﻟﺒﻌﺾ ﺑﺎﺳﻢ ﺍﻟﻜﻞ ﻛﻨﺤﻮ ﻗﻮﻟﻪ ‪﴾ p o n m l ﴿ :8‬‬ ‫]ﺍﻷﺣﻘﺎﻑ‪ [٢٥ :‬ﻭﻟﻢ ﻳﺪﻣﺮ ﺍﻟﻜﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺴ ‪‬ﻤﻰ ﺑﻌﺾ ﺍﻟﻤﺎﺀ ﺑﺎﺳﻢ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻳﺴ ‪‬ﻤﻰ‬ ‫ﺃﻳﻀﺎ ﺃﺩﻟﺔ ﻏﻴﺮ ﻫﺬﺍ ﻛﺜﻴﺮﻩ‪.(٢)...‬‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺭ ﺑﺎﺳﻢ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ‬ ‫‪ 1N ١٥‬ا‪:M$F%‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺑﺮﻛﺔ‪» :‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻭﺟﻮﺏ ﻏﺴﻞ ﺍﻟﻘﺪﻣﻴﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﺴﻞ ﺃﻭﻟﻰ‬ ‫ﻣﻦ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻬﻤﺎ ﻭﺇﻥ ﻛﺎﻧﺎ ﻓﻲ ﺍﻟﺘﻼﻭﺓ ﺳﻮﺍﺀ ﻷﻥ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀ ﻗﺮﺃﻭﺍ‬ ‫﴿ ‪ ﴾ /‬ﺑﺎﻟﻨﺼﺐ‪ ،‬ﻭﺑﻌﺾ ﻗﺮﺃﻭﺍ‪» :‬ﻭﺃﺭﺟﻠﻜﻢ« ﺑﺎﻟﺠﺮ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ‬ ‫ﻓﺼﻞ ﺑﻴﻦ ﺍﻟﻤﺴﺢ ﻭﺍﻟﻐﺴﻞ ﺑﺎﻹﻋﺮﺍﺏ ﻭﻛﻞ ﺫﻟﻚ ﺃﺷﺒﻪ ﺑﻔﻌﻞ ﺍﻟﻨﺒﻲ ﮊ ﻭﺑﺄﻣﺮﻩ‬ ‫ﻷﻣﺘﻪ ﻷﻧﻪ ﺍﻟﻤﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﻋﻨﻪ ﻓﻌﻞ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻣﺎ ﻧﻘﻞ ﺇﻟﻴﻨﺎ ﻣﻦ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻭﻳﻞ‬ ‫ﻟﻠﻌﺮﺍﻗﻴﺐ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪ ،(٣‬ﻓﻬﺬﺍ ﻧﻬﻲ ﻳﻮﺍﻓﻖ ﻣﺎ ﺃﻭﺟﺒﺖ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺘﻲ ﻧﺬﻫﺐ ﺇﻟﻴﻬﺎ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻷﻏﻠﺐ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻋﻠﻰ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﻓﻨﺤﻦ ﻣﻊ ﺍﻷﻏﻠﺐ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ‬ ‫ﺟﻤﻴﻌﺎ‬ ‫‬‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﻠﺰﻭﻡ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺫﻟﻚ ﺍﻹﺟﻤﺎﻉ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ‬ ‫ﺃﻥ ﻣﻦ ﻏﺴﻞ ﻗﺪﻣﻴﻪ ﻓﻘﺪ ﺃﺩ‪‬ﻯ ﺍﻟﻔﺮﺽ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻣﺴﺢ ﻋﻠﻴﻬﻤﺎ‪،‬‬ ‫ﻓﻨﺤﻦ ﻣﻌﻬﻢ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻟﻴﺲ ﺑﺤﺠﺔ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪ ٤٣٤‬ﺭﻗﻢ ‪ ٨٨٠/٣٦١‬ ‪ ،٨٨٣‬ﺟﻤﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻮ ﻟﺮﻭﺍﺡ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﻴﺴﻰ ﺍﻟﺒﺎﺭﻭﻥ ﺝ ‪ ١‬ﺹ ‪.٢٤٦‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪.٤٣٥‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪ ،٢٤٧‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺝ ‪١‬‬ ‫ﺹ ‪ ٢٠٠‬ ‪.٢٠١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪124‬‬ ‫‪ P$ ١٦‬اﻷ‪E‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﻭﺟﻮﺏ( ﺗﻘﺪﻳﻢ ﺍﻟﻤﻴﺎﻣﻦ ﻓﻲ ﺍﻟﻌﻀﻮ‬ ‫ﻭ)ﺗﺮﺗﻴﺐ ﺍﻷﻋﻀﺎﺀ( ﻣﺴﻨﻮﻧﻬﺎ ﻭﻣﻔﺮﻭﺿﻬﺎ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻤﺬﻛﻮﺭ )ﺧﻼﻑ‪ ،‬ﺍﻷﻛﺜﺮ‬ ‫ﻣﻨﺎ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺯ( ﺟﻮﺍﺯ ﺍﻟﺘﺮﺗﻴﺐ ﻻ ﻋﻠﻰ ﻭﺟﻮﺑﻪ‪ ،‬ﻭﺍﻷﻗﻞ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ )ﺇﻥ‬ ‫ﻟﻢ ﻳﻘﺼﺪ ﺧﻼﻑ ﺍﻟﺴﻨﺔ( ﻭﺇﻥ ﻗﺼﺪ ﺧﻼﻓﻬﺎ ﺑﻄﻞ ﻭﺿﻮﺅﻩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻠﻮ‬ ‫ﻓﺮﺿﺎ ﻋﻠﻴﻬﺎ ﺟﺎﺯ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‬ ‫‬‫ﻗﺪﻡ ﺳﻨ‪‬ﺔ ﻋﻠﻰ ﺃﺧﺮﻯ ﺃﻭ ﻋﻠﻰ ﻓﺮﺽ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻤﻨﻊ ﻷﻧﻪ ﻟﻢ ﻳﺮﻭ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺇﻻ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﻄﻒ ﺑﺎﻟﻮﺍﻭ ﻟﻤﺎ ﻛﺎﻥ‬ ‫‬ ‫ﻣﺤﺘﻤﻼ ﻭﺟﺐ ﺃﻥ ﻳﻌﻤﺪ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺸﻚ ﻓﻲ ﺃﺟﺰﺍﺋﻪ ﻭﻳﺘﻔﻖ ﻋﻠﻰ ﺃﺟﺰﺍﺋﻪ ﻭﻫﻮ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻟﻤﺘﺎﺑﻌﺔ ﻣﺎ ﺑﺪﺃ ﺍﷲ ﺑﻪ ﻟﻤﺎ ﻋﺪﻣﻨﺎ ‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﮊ‬ ‫ﻓﻲ ﺍﻟﺴﻌﻲ‪» :‬ﻧﺒﺪﺃ ﺑﻤﺎ ﺑﺪﺃ ﺍﷲ ﺑﻪ«)‪ ،(١‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻷﺻﻞ‬ ‫ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ ﻓﻴﻤﺎ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺷﻐﻞ ﺫﻣﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺷﻐﻠﺖ ﻭﻭﺭﺩﺕ ﻛﻴﻔﻴﺔ ﻓﻼ‬ ‫ﻳﻌﺪﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻣﺔ ﻣﺸﻐﻮﻟﺔ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻓﻠﻴﻘﺘﺼﺮ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻘﻮﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻏﻴﺮﻩ ﻭﻟﻴﺲ ﻏﺴﻞ ﺍﻟﺸﻤﺎﻝ ﻗﺒﻞ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻌﺘﺮﺽ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻟﻢ‬ ‫ﺍﻟﻴﻤﻴﻦ ﻣﺘﻔﻘﺎ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻛﻤﺎ ﻗﻴﻞ‬ ‫ﺃﻳﻀﺎ ﻷﻥ ﺟﻮﺍﺯﻩ ﺇﻧﻤﺎ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻗﺪ ﺟﺎﺯ‪ ،‬ﺑﻞ ﻟﻮ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﻟﻢ ﻳﺮﺩ ‬ ‫ﻳﺮﺩ ﻓﻲ ‪‬‬ ‫ﻟﺬﻛﺮ ﺍﷲ ‪ 8‬ﺍﻟﻴﺪﻳﻦ ﺑﻤﺮﺓ ﻭﻛﺬﺍ ﺍﻟﺮﺟﻼﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﻋﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻣﻨﻜﺴﺎ ﻟﻢ‬ ‫‬‫ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﺪﺃ ﺑﺎﻟﺮﺟﻞ ﻭﺧﺘﻢ ﺑﺎﻟﻜﻒ‬ ‫ﻭﺍﺣﺪﺍ)‪.(٢‬‬ ‫‬‫ﻳﺠﺰ ‬ ‫ﻗﻮﻻ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻏﺴﻞ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﻣﺎ ﺗﺄﺧﺮ ﺫﻛﺮﻩ ﻓﻲ ﺗﻼﻭﺓ ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻠﻰ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٢٢‬‬ ‫‪125‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻓﻲ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻭﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻋﻨﺪﻱ ﻳﻮﺟﺐ ﺃﻥ‬ ‫ﻣﺎ ﻟﻢ ﻳﻘﺼﺪ ﺍﻟﻤﺘﻄﻬﺮ ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ ﻣﺨﺎﻟﻔﺔ ‪‬‬ ‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻓﻲ ﺍﻵﻳﺔ ﻷﻥ ﻗﻮﻟﻪ ‪» : 8‬ﻓﺎﻏﺴﻠﻮﺍ ﻭﺟﻮﻫﻜﻢ‬ ‫ﻭﺃﻳﺪﻳﻜﻢ«‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﻫﻨﺎ ﻭﺍﻭ ﺍﻟﻨﺴﻖ‪ .‬ﻗﺎﻝ ﮊ ﻋﻠﻰ ﺍﻟﺼﻔﺎ‪» :‬ﺍﺑﺪﺅﻭﺍ ﺑﻤﺎ ﺑﺪﺃ ﺍﷲ‬ ‫ﻣﺘﻮﺍﻟﻴﺎ‪.(١)...‬‬ ‫‬‫ﺑﻪ«‪ ،‬ﻓﺪﻝ ﺑﺴﻨﺘﻪ ‪ ‰‬ﻋﻠﻰ ﺃﻥ ﻓﻌﻞ ﺫﻟﻚ ﻳﻜﻮﻥ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻟﻠﻔﺮﻳﻀﺔ ﻋﻠﻰ‬ ‫ﻏﻴﺮ ﺍﻟﺘﺮﺗﻴﺐ؛ ﻓﻘﺎﻝ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻮﻝ‪... :‬ﻷﻧﻪ ﻋﻄﻒ ﺑﺎﻟﻮﺍﻭ ﻭﻟﻢ ﻳﻌﻄﻒ ﺑﺜﻢ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻭﺿﻮﺅﻩ ﻳﺘﻢ ﻭﻫﻮ ﺁﺛﻢ ﺇﺫﺍ ﺃﺭﺍﺩ‬ ‫ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ؛ ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﻣﺎ ﺗﺄﺧﺮ ﺫﻛﺮﻩ ﻓﻲ‬ ‫ﺗﻼﻭﺓ ﺍﻵﻳﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺍﻓﻲ ﻣﻮﺿﺢ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﺘﺮﺗﻴﺐ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻏﻴﺮ ﻭﺍﺟﺐ‪ ،‬ﻷﻥ ﺍﻷﻣﺮ ﻭﺭﺩ ﺑﻐﺴﻞ‬ ‫ﺍﻷﻋﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻣﻦ ﻏﻴﺮ ﺗﺮﺗﻴﺐ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺘﺮﺗﻴﺐ ﻷﻥ ﺍﻟﻮﺍﻭ ﻻ ﺗﻮﺟﺐ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻮﺟﺐ ﺍﻟﺠﻤﻊ‪ .‬ﻭﺃﻭﺟﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﺄﻥ ﺍﻟﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﻭ ﻟﻠﺘﺮﺗﻴﺐ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻟﻮﺍ ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﻴﻒ ﺗﺄﻣﺮﻧﺎ ﺑﺘﻘﺪﻳﻢ‬ ‫ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﻟﺤﺞ ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﴿ ‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺍﻟﺪﻳﻦ؟ ﻓﻘﺎﻟﻮﺍ‪﴾ < ; : 9 8 7 6 ﴿ :‬‬‫ﻭﻛﻴﻒ ﺗﻘﺮﺃﻭﻥ ﺁﻳﺔ ‪‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[١٢ :‬ﻗﺎﻝ ﻓﺒﺄﻳﻬﻤﺎ ﻳﺒﺪﺃﻭﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬‬ ‫ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﺫﻟﻚ ﻓﻔﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ‬ ‫ﺍﻵﻳﺔ ﺗﺮﺗﻴﺐ ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻢ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﮊ ﻟﻤﺎ ﺑﻠﻎ ﺍﻟﺼﻔﺎ ﻗﺎﻟﺖ ﻟﻪ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺑﺄﻳﻬﻤﺎ ﻧﺒﺪﺃ؟ ﻗﺎﻝ‪» :‬ﺍﺑﺪﺃﻭﺍ ﺑﻤﺎ ﺑﺪﺃ ﺍﷲ ﺑﻪ«‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪.٢٤٨/٢٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪126‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﻭﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻣﺎ ﻟﻢ ﻳﻘﺼﺪ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﺍﻟﻤﺘﻄﻬﺮ ﺑﺬﻟﻚ ﻣﺨﺎﻟﻔﺔ ‪‬‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺍﻵﻳﺔ ﻭﺍﻟﻮﺍﻭ ﻭﺍﻭ ﺍﻟﻨﺴﻖ)‪.(١‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻭﻣﻦ ﺗﻌﻤﺪ ﻟﺘﻘﺪﻳﻢ ﺑﻌﺾ ﻭﺿﻮﺋﻪ ﻋﻠﻰ ﺑﻌﺾ ﻓﻠﻴﻌﺪﻩ‪،‬‬ ‫ﻭﺇﻥ ﻧﺴﻲ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺃﺑﺎﻟﻲ ﺑﺄﻱ ﺃﻋﻀﺎﺋﻲ ﺑﺪﺃﺕ ﺑﻪ‬ ‫ﺇﺫﺍ ﺃﺗﻤﻤﺖ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ :‬ﻻ ﺑﺄﺱ ﻋﻠﻰ ﻣﻦ ﻗﺪﻡ ﻭﺿﻮﺀ ﺷﻲﺀ ﻋﻠﻰ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺃﺟﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻰ ﻣﻦ ﺑﺪﺃ ﺑﻴﺴﺎﺭﻩ ﻗﺒﻞ ﻳﻤﻴﻨﻪ ﻓﻲ‬ ‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻓﻘﺪ ﺩ ‪‬ﻝ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺮﻙ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪.‬‬ ‫ﻭﻓﻲ ﻣﻮﺿﻊ‪ :‬ﻓﺈﻥ ﻏﺴﻞ ﺍﻟﺸﻤﺎﻝ ﻗﺒﻞ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺍﻟﺮﺟﻞ ﻗﺒﻞ ﺍﻟﺮﺃﺱ‪ ،‬ﺃﻭ ﻗﺪﻡ‬ ‫ﺟﺎﺭﺣﺔ ﻗﺒﻞ ﺍﻷﺧﺮﻯ ﻟﻢ ﻳﻔﺴﺪ ﻭﺿﻮﺅﻩ ﻭﻻ ﻳﺆﻣﺮ ﺑﺬﻟﻚ)‪.(٢‬‬ ‫‪ ١٧‬ا‪+‬اﻻة وا''‪ UR o0‬ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺠﺐ ﺍﻟﻤﻮﺍﻻﺓ ﺑﺎﻟﻘﺪﺭﺓ( ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺠﺐ ﺇﻥ ﻟﻢ‬ ‫ﻳﻘﺪﺭ ﻛﺎﻥ ﻳﻤﻨﻊ ﻣﻦ ﺍﻹﺗﻤﺎﻡ ﺑﻤﺎﻧﻊ ﻣﻦ ﻣﺎﺳﻜﻪ‪ ،‬ﻭﻣﻦ ﻓﻘﺪ ﺍﻟﻤﺎﺀ ﻭﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻧﺎﻭﻳﺎ ﺃﻧﻪ ﻳﻜﻔﻴﻪ ﺍﻟﻤﺎﺀ ﺛﻢ ﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﻭﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ‬ ‫ﻏﺎﻓﻼ ﺃﻭ ‬ ‫ﻻ ﺗﺠﺐ ﻭﻟﻮ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻤﺪ )ﻣﻊ ﺍﻟﺬﻛﺮ(‪ ،‬ﺃﻱ‪ :‬ﻋﺪﻡ ﺍﻟﻨﺴﻴﺎﻥ‪.‬‬ ‫‪ #,- ١٨‬ا'‪:9‬‬ ‫ﻗﺎﻻ‪) :‬ﻭﺻﺢ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻤﻘﺪﻡ ﻭﻟﻮ ﻃﺎﻝ( ﻣﺎ ﺑﻴﻦ ﺍﻷﺻﻞ ﻭﺍﻟﺒﻨﺎﺀ ﺣﺘﻰ‬ ‫ﺟﻒ ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ )ﺇﻥ ﻓﻘﺪ ﺃﺣﺪﻫﻤﺎ( ﺍﻟﻘﺪﺭﺓ ﺃﻭ ﺍﻟﺬﻛﺮ ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ ﺍﻟﻤﻮﺍﻻﺓ ﺇﻻ‬ ‫ﺇﻥ ﻓﻘﺪ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺟﻔﻮﻑ‪ ،‬ﻓﺈﻥ ﺟﻒ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﺠﻒ‬ ‫)‪ (١‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪ ٣٨‬ ‪ ،٣٩‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪.١٢٥‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ،٤٠‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪.٧٧‬‬ ‫‪127‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫)ﻻ ﺑﺘﺠﺪﻳﺪ ﺍﻟﻨﻴﺔ( ﻟﻜﻔﺎﻳﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻮﺿﻮﺀ ﻓﺮﺽ ﻭﺍﺣﺪ ﺃﻭﺟﺐ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺇﻻ ﻟﻌﺬﺭ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻛﻞ ﻋﻀﻮ ﻓﺮﺽ ﻟﻢ ﻳﻮﺟﺒﻪ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ‪ ،‬ﺇﻻ ﺃﻧﻪ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻤﻮﺍﻻﺓ)‪.(١‬‬ ‫ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻤﻌﺮﻭﻑ ﻓﻲ ‪‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺿﻮﺀ ﻣﺘﻔﺮﻗﺎ‪ ،‬ﻷﻥ‬ ‫ﺃﺣﺪﺍ ﻧﻘﻞ‬ ‫ﻣﻦ ﻧﻘﻞ ﻛﻴﻔﻴﺔ ﺍﻟﻮﺿﻮﺀ ﻋﻨﻪ ﮊ ﻟﻢ ﻳﺬﻛﺮ ﺃﻧﻪ ﻓﺮﻕ ﻭﺿﻮﺀﻩ ﻭﻻ ﺃﻋﻠﻢ ﺃﻥ ‬ ‫ﺧﺒﺮ ﺍﻟﻮﺿﻮﺀ ﻣﻔﺮﻗﺎ ﺇﻻ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﻟﻨﺒﻲ ﮊ ﻣﻘﺘﺪﻯ ﺑﻪ ﻓﻲ ﻗﻮﻟﻪ ﻭﻓﻌﻠﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﺯﻋﻢ ﺃﻥ ﺗﻔﺮﻗﺔ ﺍﻟﻮﺿﻮﺀ ﺟﺎﺋﺰ ﺻﻌﺐ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﻔﺮﻳﻖ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ‪ ،‬ﻓﻘﻮﻝ‪:‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺣﺘﻰ ﻳﺘﺒﻌﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﻜﺮﻩ ﺗﻔﺮﻳﻘﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻋﻦ ﻣﺎﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺑﺄﺳﺎ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻻ ﻳﺮﻯ ﺑﺘﻔﺮﻳﻘﻪ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ﺍﺷﺘﻐﻞ ﺍﻟﻤﺘﻮﺿﺊ ﺑﺄﺳﺒﺎﺏ ﻭﺿﻮﺋﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺃﻭ ﻧﺤﻮﻩ‬ ‫ﺣﺘﻰ ﺟﻒ ﻭﺿﻮﺅﻩ ﺃﻭ ﻟﻢ ﻳﺠﻒ ﺃﻥ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﻮ ﺗﺎﻡ ﻭﻳﺒﻨﻲ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻐﻴﺮ ﻭﺿﻮﺀ ﻭﺑﻘﻲ ﻋﻠﻰ ﺃﻋﻀﺎﺋﻪ ﻣﻨﻪ ﺷﻲﺀ ﺣﺘﻰ ﺟﻒ ﻣﺎ ﻣﻀﻰ ﺃﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ‬ ‫ﻣﺎ ﻣﻀﻰ ﻣﻊ ﻣﺎ ﺑﻘﻲ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻤﺎ ﻋﻠﻴﻪ ﻭﺿﻮﺀ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪،‬‬ ‫ﻭﻳﺒﻨﻲ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻌﺠﺒﻨﻲ ﻫﺬﺍ ﻟﺜﺒﻮﺗﻪ ‬ ‫ﻋﻤﻼ ﻭﻟﻌﻞ‬ ‫ﺍﻷﻭﻝ ﺃﻛﺜﺮ)‪.(٢‬‬ ‫‪ M7T ١٩‬ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻨﻨﻪ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻮﺿﻮﺀ‪) :‬ﺍﻟﺘﺴﻤﻴﺔ(‪ ،‬ﺃﻱ‪ :‬ﺫﻛﺮ ﺍﻻﺳﻢ‪،‬‬ ‫ﺃﻱ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﻓﻴﻜﻔﻲ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﺃﻭ ﻳﻜﻤﻞ ﺍﻟﺒﺴﻤﻠﺔ؟‬ ‫ﺍﻟﺴﻨﺔ ﺗﺆﺩﻱ ﺑﺒﺴﻢ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ‬ ‫ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ‪‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٢٢‬ ‪.١٢٣‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪ ،٤١‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪ ٧٨‬ ‪.٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪128‬‬ ‫ﺍﻟﺮﺣﻴﻢ ﻓﻘﺪ ﺃﺩﺍﻫﺎ ﻭﺯﺍﺩ ﻭﻫﻮ ﺃﺣﺴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺧﺘﺮﺕ ﺃﻥ ﺍﻟﺒﺴﻤﻠﺔ ﺃﻭﻟﻰ ﺗ ‪‬ﻤﺖ ﺃﻭ ﻟﻢ‬ ‫ﺗﺘﻢ‪ ،‬ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺒﺮﻙ ﺑﻬﺎ ﻓﻲ ﺩﻓﻊ ﺍﻟﻮﺳﻮﺍﺱ ﻭﻓﻲ ﺇﺗﻤﺎﻡ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻳﺤﺼﻞ ﺑﻌﺒﺎﺭﺓ ﺑﺴﻢ ﺍﷲ ﻻ ﺑﻨﺤﻮ ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﻭ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻷﻥ ﺍﻟﻮﺍﺭﺩ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﺘﺒﺮﻙ ﻭﺍﻟﺘﺤﺼﻴﻞ)‪ (١‬ﺑﺴﻢ ﺍﷲ ﻭﻷﻧﻬﺎ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ‬ ‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻷﻧﻬﺎ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻟﻠﻔﻆ ﻗﻮﻟﻪ‪» :‬ﻻ ﻭﺿﻮﺀ ﻟﻤﻦ ﻟﻢ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ«‪ ،‬ﻭﻷﻧﻪ‬ ‫ﺇﺫﺍ ﻗﺎﻝ ﺫﻟﻚ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻹﺟﺰﺍﺀ‪ ،‬ﺑﺨﻼﻑ ﻧﺤﻮ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻮﺟﻮﺏ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ‬ ‫ﺍﻟﻤﺮﺍﺩ ﻻ ﻭﺿﻮﺀ ﻛﺎﻣﻞ ﺍﻷﺟﺮ ﻟﻤﻦ ﻟﻢ ﻳﺬﻛﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻫﻮ ﺫﻛﺮ ﺍﷲ‬ ‫ﺑﻘﻠﺒﻪ ﻭﻫﻮ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻷﻧﻪ ﻻ ﻳﺘﺒﺎﺩﺭ ‬ ‫)ﺃﻭﻻ( ﻋﻨﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﻏﺴﻞ‬ ‫ﺍﻟﻜﻔﻴﻦ‪ ،‬ﻭﺇﻥ ﻧﺴﻲ ﻭﺗﺬﻛﺮ ﻭﻗﺎﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﻋﻠﻰ ﺃﻭﻟﻪ ﻭﺁﺧﺮﻩ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ‬ ‫ﻳﺬﻛﺮﻫﺎ ﻭﻳﻨﻮﻱ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﻋﻨﺪ ﺍﻟﻮﺟﻪ ﻻ ﻗﺒﻠﻪ‪) ،‬ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ( ﺃﻱ‪ :‬ﺍﻟﻜﻔﻴﻦ‪.‬‬ ‫ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺃﻧﻬﻤﺎ ﻣﻦ ﺍﻟﻮﺿﻮﺀ )ﻭﺍﻟﻤﻀﻤﻀﺔ(‪ ،‬ﺃﻱ‪ :‬ﻏﺴﻞ ﺍﻟﻔﻢ ﺑﺘﺤﺮﻳﻚ‬ ‫ﺍﻟﻤﺎﺀ ﻓﻴﻪ‪) ،‬ﻭﺍﻻﺳﺘﻨﺸﺎﻕ(‪ ،‬ﺃﻱ‪ :‬ﺭﻓﻊ ﺍﻟﻤﺎﺀ ﺑﺎﻷﻧﻒ ﻛﻤﺎ ﺗﺮﻓﻊ ﺍﻟﺮﺍﺋﺤﺔ‪،‬‬ ‫)ﻭﺗﺨﻠﻴﻞ(‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻞ ﺍﻟﺨﻠﻞﺍﻟﻔﺴﺤﺔﺑﺈﺩﺧﺎﻝ ﻧﺤﻮ ﺍﻹﺻﺒﻊ )ﺍﻟﻠﺤﻴﺔ(‬ ‫ﻇﺎﻫﺮﺍ‬ ‫‬‫ﺑﺪ ﻣﻦ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻷﺻﺎﺑﻊ‬ ‫)ﻭﺍﻷﺻﺎﺑﻊ( ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﺬﺭﺍﻉ‪ ،‬ﻭﻻ ‬ ‫ﺑﻌﻀﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﻻ ﺑﺈﺩﺧﺎﻝ ﺍﻷﺻﺎﺑﻊ ﻟﻘﻠﺘﻬﺎ )ﻭﻣﺴﺢ‬ ‫ﻭﺑﺎﻃ ﻨﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻋﺰﻟﻬﺎ ‬ ‫ﻇﺎﻫﺮ ﺍﻷﺫﻧﻴﻦ ﻭﺑﺎﻃﻨﻬﺎ( ﻭﺫﻟﻚ ﻛﻠﻪ ﺳﻨﻦ ﻭﺍﺟﺒﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺴﻤﻴﺔ ﻣﻨﺪﻭﺑﺔ ﻭﻋﻨﺪ‬ ‫ﺑﻌﺾ ﺇﻥ ﻟﻢ ﻳﺴﻢ ﻟﻢ ﻳﻈﻬﺮ ﺇﻻ ﻣﺎ ﻻﻗﻰ ﺍﻟﻤﺎﺀ ﻣﻦ ﺑﺪﻧﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻭﺍﻟﺴﻨﻦ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺳﺖ ﺧﺼﺎﻝ‪:‬‬ ‫)‪ (١‬ﻫﻜﺬﺍ ﻓﻲ ﺍﻷﺻﻞ ﻭﻟﻌﻠﻬﺎ ﺍﻟﺘﺤﺼﻴﻦ ﻭﻫﻮ ﺍﻷﻧﺴﺐ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﺎﻣﻊ‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٦‬ ‪ ،١٠٧‬ﻭﺍﻧﻈﺮ ‬ ‫ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪ ٢٤٩‬ ‪ ،٢٥٠‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ﺹ ‪ ٦٧‬ ‪ ٦٨‬ﻭﺹ ‪ ٨٧‬ ‪ ،٩٤‬ﻭﻗﺎﻣﻮﺱ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﻣﻦ ﺹ ‪ ٢٣‬ﺇﻟﻰ ﺹ ‪.٥٨‬‬ ‫‪129‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺍﻟﺘﺴﻤﻴﺔ ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﻭﻣﺴﺢ‬ ‫ﺍﻷﺫﻧﻴﻦ‪ .‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻭﺿﻮﺀ ﻟﻤﻦ ﻟﻢ ﻻ ﻳﺬﻛﺮ‬ ‫ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﻭﺿﻮﺋﻪ«)‪ ،(١‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ‬ ‫ﺃﺣﺪﻛﻢ ﻣﻦ ﻧﻮﻣﻪ ﻓﻼ ﻳﻐﻤﺲ ﻳﺪﻩ ﻓﻲ ﺍﻹﻧﺎﺀ ﺣﺘﻰ ﻳﻐﺴﻠﻬﺎ ﺛﻼ ﺛﺎ ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ‬ ‫ﺃﻳﻦ ﺑﺎﺗﺖ ﻳﺪﻩ«)‪.(٢‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻇﺎﻫﺮ ﺍﻟﺘﻨﺰﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺪﺡ ﺃﻫﻞ ﻗﺒﺎﺀ‪:‬‬ ‫﴿ ‪] ﴾ U T S RQ P O N M‬ﺍﻟﺘﻮﺑﺔ ‪ ،[١٠٨‬ﻭﺍﻟﺤﺠﺔ‬ ‫ﻣﻮﺍﻇﺒﺎ ﻋﻠﻴﻪ ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺒﺪﺃ‬ ‫‬‫ﻓﻲ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺑﻬﻤﺎ ﻗﺒﻞ ﺍﻷﻋﻀﺎﺀ)‪ ،(٣‬ﻭﻗﺎﻝ ﮊ ﻟﻠﻘﻴﻂ ﺑﻦ ﺻﺒﺮﺓ‪» :‬ﺇﺫﺍ ﺍﺳﺘﻨﺸﻘﺖ ﻓﺄﺑﻠﻎ ﺇﻻ ﺃﻥ‬ ‫ﺻﺎﺋﻤﺎ«)‪.(٤‬‬ ‫‬‫ﺗﻜﻮﻥ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﻣﺴﺢ ﺍﻷﺫﻧﻴﻦ ﻣﺴﺘﻨﺒﻂ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ﺃﻧﻪ ﻻ ﻳﺠﺰﻱ ﻋﻨﻬﻤﺎ ﻣﺴﺢ‬ ‫ﺍﻟﺮﺃﺱ ﻭﻻ ﻳﺠﺰﺉ ﺍﻷﺧﺬ ﻣﻦ ﺷﻌﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺮﺃﺱ ﻟﺘﻘﺼﻴﺮ ﺍﻟﻤﺤﺮﻡ ﻓﺪﻝ ﺫﻟﻚ‬ ‫ﻋﻠﻰ ﺃﻥ ﺣﻜﻤﻬﻤﺎ ﺧﺎﺭﺝ ﻣﻦ ﺣﻜﻢ ﺍﻟﺮﺃﺱ ﻭﺣﻜﻢ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺻﺎﺭﺍ ﻓﻲ ﺣﻴﺎﻟﻬﻤﺎ‬ ‫ﺑﻬﺬﺍ ﺍﻟﺪﻟﻴﻞ ﺳﻨ‪‬ﺔ ﻋﻠﻰ ﺣﺎﻟﻬﻤﺎ)‪.(٥‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪:‬‬ ‫»ﺍﻷﺫﻧﺎﻥ ﻣﻦ ﺍﻟﺮﺃﺱ«‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺑﻠﻐﻨﻲ ﻋﻨﻪ ‪ ‰‬ﺃﻧﻪ ﻏﺮﻑ ﻏﺮﻓﺔ ﻭﺍﺣﺪﺓ ﻓﻤﺴﺢ ﺑﻬﺎ‬ ‫ﺭﺃﺳﻪ ﻭﺃﺫﻧﻴﻪ«)‪.(٦‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،١٩١‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪.٤٣٣‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،١٩٠‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪.٤٢٦‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،١٩٨‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪.٤٣٣‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،١٩٧‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺝ ‪ ١‬ﺹ ‪.٤٣٣‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪.٢٢/٢١‬‬ ‫)‪ (٦‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.٢٠١/٢٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪130‬‬ ‫‪F7 ٢٠‬و‪0‬ت)‪ (١‬ا‪D‬ء‪:‬‬ ‫ﺩﻓﻌﺎ ﻟﻮﺳﻮﺍﺱ‪ ،‬ﻭﺳﻦ ﺑﻨﺪﺏ‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻧﻨﺪﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ‬ ‫)ﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﺘﺮﺗﻴﺐ( ﻭﻗﻴﻞ ﺑﻮﺟﻮﺑﻪ ﺣﺘﻰ ﻻ ﻳﻌﺬﺭ ﻭﻟﻮ ﻧﺴﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﺬﺭ ﺇﻥ‬ ‫ﻧﺴﻲ )ﻭﻣﻨﺪﻭﺑﺎﺗﻪ ﺗﺮﺗﻴﺐ ﺍﻟﻤﺴﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻤﻔﺮﻭﺽ‪ ،‬ﺣﻴﺚ ﺍﺟﺘﻤﻌﺎ ﻓﻲ ﻋﻀﻮ ﺑﺄﻥ‬ ‫ﻓﺮﺿﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺳﻨﺘﻴﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺑﺎﺳﺘﺤﺒﺎﺏ‬ ‫ﻳﻨﻮﻱ ﺍﻟﻐﺴﻞ ﺍﻷﻭﻝ‪ :‬‬ ‫ﻣﺴﺢ ﺍﻟﺮﺃﺱ ﺛﻼﺛﺎ ﻏﺴﻠﻪ ﺍﻷﻭﻝ ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﻭﻏﻴﺮﻩ ﺳﻨﺔ ﻣﺴﺘﺤﺒﺔ )ﻭﺍﻟﺴﻮﺍﻙ( ﺳﺎﻙ‬ ‫ﻓﻴﻪ ﺑﺎﻟﻌﻮﺩ ﺩﻟﻜﻪ )ﻗﺒﻠﻪ ﻭﺍﻟﺘﻮﺿﺆ ﺑﺎﻟﻴﻤﻴﻦ(‪ ،‬ﺃﻱ‪ :‬ﻧﻘﻞ ﺍﻟﻤﺎﺀ ﺑﻬﺎ ﻭﺻﺒﻪ ﺑﻬﺎ ﻓﻬﺬﺍ‬ ‫ﺷﺎﻣﻞ ﻟﻸﻋﻀﺎﺀ ﻛﻠﻬﺎ ﺑﺎﻟﻴﻤﻴﻦ‪ ،‬ﻭﻳﺨﺘﺺ ﺍﻟﺸﻤﺎﻝ ﺑﺪﻟﻚ ﺍﻟﻔﻢ ﻭﺍﻷﻧﻒ ﻭﻏﺴﻞ‬ ‫ﺍﻟﺮﺟﻠﻴﻦ ﻭﺍﻷﻭﻟﻰ ﺃﺧﺬ ﺍﻟﻤﺎﺀ ﺑﻬﺎ ﻟﻐﺴﻞ ﺍﻟﻴﻤﻴﻦ )ﻭﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ( ﺍﻟﻤﻀﻤﻀﺔ‬ ‫ﻭ)ﺍﻻﺳﺘﻨﺸﺎﻕ( ﻟﻐﻴﺮ ﺻﺎﺋﻢ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ(‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻼﻩ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬ ‫ﺑﻌﺾ ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﻭﺳﻄﻪ ﺇﻟﻰ ﺍﻟﻤﻘﺪﻡ ﻭﻫﻮ ﺃﻭﻟﻰ ﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻤﺴﺢ‬ ‫ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻷﻋﻠﻰ )ﻭﺗﻘﻠﻴﻞ ﺻﺐ ﺍﻟﻤﺎﺀ( ﺃﺭﺍﺩ ﺑﺎﻟﺘﻘﻠﻴﻞ ﻣﺎ ﺩﻭﻥ ﺍﻹﺳﺮﺍﻑ‬ ‫ﻷﻧﻪ ﮊ ﺗﻮﺿﺄ ﺑﻤﻬﻞ)‪ (٢‬ﻣﻊ ﺍﻟﺬﻛﺮ ﷲ ﺃﻭ ﻗﺮﺁﻧﻪ )ﻭﺍﻟﺪﻋﺎﺀ ﻓﻲ ﺃﺛﻨﺎﺋﻪ(‪ ،‬ﺃﻱ‪ :‬ﻭﺳﻄﻪ‬ ‫ﻭﺫﻟﻚ ﻛﻠﻪ ﺳﻨﻦ ﻟﻜﻨﻬﺎ ﻣﻨﺪﻭﺑﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﻌﻠﻬﺎ ﻣﻦ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻬﺮ ﻋﻨﺪ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺩﺍﺧﻠﺔ ﻓﻲ‬ ‫ﻛﺜﻴﺮ ﺃﻥ ﺍﻟﻤﺴﺘﺤﺐ ﻭﺍﻟﻤﻨﺪﻭﺏ ﻭﺍﻟﻤﺴﻨﻮﻥ ﻣﺘﺮﺍﺩﻓﺔ‪ ،‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻤﺘﺄﻛﺪﺓ ﻛﺘﺨﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ ﻭﺍﻷﺻﺎﺑﻊ‪،‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻔﺮﺽ‪ ،‬ﻭﻗﺪ ﻳﺪﺧﻞ ﻓﻴﻪ ‪‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺳﻨﺔ ﻟﻜﻦ ﻟﻴﺲ ﻣﻦ‬ ‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺑﻞ ﻹﺯﺍﻟﺔ ﺍﻟﻮﺳﺦ ﻭﻟﻨﺠﺲ ﻗﺪ ﻳﻮﺟﺪ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻨﻴﺔ ﺑﻌﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﺠﺰﻱ‬ ‫ﻏﺴﻠﻬﻤﺎ ﺑﻤﻀﺎﻑ ﻛﻤﺎﺀ ﺍﻟﻨﻴﻠﺔ‪ ،‬ﻭﺍﻟﺤﻖ ﻭﺟﻮﺏ ﺗﺨﻠﻴﻞ ﺍﻷﺻﺎﺑﻊ ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﺬﺭﺍﻉ‬ ‫ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺧﻠﻠﻮﺍ ﺃﺻﺎﺑﻌﻜﻢ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻞ ﺑﻤﺴﺎﻣﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺴﻨﻦ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﺃﻥ ﺍﻟﺴﻨﻦ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﺟﺒﺎﺕ ﻛﻤﺎ ﻗﺎﻝ ﻣﻨﺬ ﻗﻠﻴﻞ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻓﺴﻨﻦ ﻣﺴﺘﺤﺒﺔ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ﺹ ‪ ،٢٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ١‬ﺹ ‪.٧٩‬‬ ‫)‪ (٣‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺝ ‪ ١‬ﺹ ‪ ٣٠‬ﺭﻗﻢ ‪ ٩٠‬ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٩٤‬‬ ‫‪131‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻷﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﻳﻨﺔ ﻭﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﻋﻴﺪ ﻷﻥ ﺍﻷﺻﺎﺑﻊ ﻣﻦ‬ ‫ﺟﻤﻠﺔ ﺍﻟﺬﺭﺍﻉ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻐﺴﻠﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ‬ ‫ﻓﻴﻬﻤﺎ ﻓﺮﺽ ﻣﻊ ﺫﻟﻚ ﻣﻊ ﺩﻟﻚ ﺃﺻﺎﺑﻊ ﻛﻞ ﻳﺪ ﺑﺄﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻷﺧﺮﻯ ﻣﺨﻠﻠﺔ ﻟﻬﺎ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳﺮﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺘﺨﻠﻴﻞ ﻟﺬﺍﺗﻪ ﺑﻞ ﻹﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﻣﻊ ﺍﻟﺪﻟﻚ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺃﺣﺼﻞ ﺍﻹﻳﺼﺎﻝ ﻭﺍﻟﺪﻟﻚ ﺑﻐﻴﺮ ﺗﺨﻠﻴﻞ ﻛﻔﻰ)‪.(١‬‬ ‫‪, ٢١‬و>ت ا‪D‬ء‪:‬‬ ‫‬ ‫ﺍﻣﺘﺜﺎﻻ‪ ،‬ﻭﻻ ﻳﻌﺎﻗﺐ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ( ﺍﻟﻤﻜﺮﻭﻩ ﻣﺎ ﻳﺜﺎﺏ ﺗﺮﻛﻪ‬ ‫ﻋﻠﻰ ﻓﻌﻠﻪ )ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺻﺐ ﺍﻟﻤﺎﺀ ﻓﻴﻪ( ﺃﻱ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺑﺤﺮ ﺃﻭ‬ ‫ﻧﻬﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﺟﻊ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﺃﻭ ﺍﻟﻨﻬﺮ ﻟﺌﻼ ﻳﻌﺘﺎﺩ ﺍﻹﻛﺜﺎﺭ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ‪،‬‬ ‫ﻭﻟﺌﻼ ﻳﺪﺧﻠﻪ ﺍﻟﻮﺳﻮﺍﺱ ﺇﺫﺍ ﻟﻢ ﻳﻜﺜﺮ‪ ،‬ﻭﻷﻧﻪ ﺇﺫﺍ ﺃﻛﺜﺮ ﻓﻘﺪ ﺃﻛﺜﺮ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ‬ ‫ﻣﻊ ﺃﻥ ﺇﻛﺜﺎﺭ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻜﺮﻭﻩ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻹﺳﺮﺍﻑ ﻳﺤﺼﻞ ﻣﻄﻠﻘﺎ‪) .‬ﻭﺍﻟﺰﻳﺎﺩﺓ‬ ‫ﻋﻠﻰ ﺍﻟﺜﻼﺙ ﻓﻲ ﺍﻟﻤﻐﺴﻮﻝ( ﻭﺇﻥ ﺷﻚ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﺯﺍﺩﻫﺎ ﻟﻌﺪﻡ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﺳﺘﺼﺤﺎﺑﺎ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﻗﺪ‬ ‫‬‫ﻻ‪ ،‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻗﺪ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻗﺪ ﻳﺮﺟﺢ ﺍﻷﻭﻝ‬ ‫ﻳﺮﺟﺢ ﺍﻟﺜﺎﻧﻲ ﺣﻮﻃﺔ‪ ،‬ﻭﺍﻷﻭﻝ ﻋﻨﺪﻱ ﺃﻭﻟﻰ ﻷﻧﻪ ﻻ ﺗﺤﺼﻞ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻊ ﻋﺪﻡ‬ ‫ﺍﻟﻴﻘﻴﻦ )ﻭﻋﻠﻰ ﺍﻟﻤﺮﺓ ﻓﻲ ﺍﻟﻤﻤﺴﻮﺡ( ﺷﺎﻣﻞ ﻟﻠﺮﺟﻠﻴﻦ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﺑﻤﺴﺤﻬﻤﺎ‬ ‫ﺃﻳﻀﺎ ﺗﺜﻠﻴﺚ ﺍﻟﻤﻤﺴﻮﺡ‬ ‫ﻭﺍﻟﺘﺼﺤﻴﺢ ﻏﺴﻠﻬﻤﺎ ﻓﻴﺴﺘﺤﺐ ﺛﻼﺛﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺤﺐ ‬ ‫ﻟﺤﺪﻳﺚ‪ :‬ﺗﻮﺿﺄ ﺛﻼﺛﺎ ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﻭﺿﻮﺋﻲ«)‪ ،(٢‬ﺇﻟﺦ‪ ،‬ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻷﻥ‬ ‫ﻋﻤﻮﻡ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﺨﺼﻮﺹ ﺑﺄﺣﺎﺩﻳﺚ ﻋﺜﻤﺎﻥ ﺃﻧﻪ ﮊ ﻟﻢ ﻳﺘﻮﺿﺄ ﻣﺮﺗﻴﻦ ﻭﻻ‬ ‫ﺛﻼﺛﺎ ﻟﻠﻤﺴﺢ ﺑﻞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻨﺎﺳﺐ ﺭﺃﻳﻪ ﺃﻥ ﺍﻟﻤﺴﺢ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ‪،‬‬ ‫ﻭﺃﻧﻪ ﻟﻮ ﺍﻋﺘﺒﺮ ﻓﻴﻪ ﺍﻟﺜﻼﺙ ﺃﻭ ﺍﻻﺛﻨﺘﺎﻥ ﻟﻜﺎﻥ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﺩﻋﺎ‬ ‫ﺑﻤﺎﺀ ﻓﺄﻓﺮﻍ ﻋﻠﻰ ﻛﻔﻴﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻐﺴﻠﻬﻤﺎ ﺛﻢ ﺃﺩﺧﻞ ﻳﻤﻴﻨﻪ ﻓﻲ ﺍﻹﻧﺎﺀ ﻓﻤﻀﻤﺾ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻭﺷﺮﺣﻪ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ١٠٧‬ ‪.١٠٨‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪132‬‬ ‫ﻭﺍﺳﺘﻨﺸﻖ ﺛﻢ ﻏﺴﻞ ﻭﺟﻬﻪ ﺛﻼﺛﺎ ﻭﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ ﺛﻼﺛﺎ ﺛﻢ ﻣﺴﺢ ﺭﺃﺳﻪ ﺛﻢ‬ ‫ﻏﺴﻞ ﺭﺟﻠﻴﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﺇﻟﻰ ﺍﻟﻜﻌﺒﻴﻦ‪ ،‬ﺛﻢ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﺗﻮﺿﺄ ﻧﺤﻮ‬ ‫ﻭﺿﻮﺋﻲ ﻫﺬﺍ ﺛﻢ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﻻ ﻳﺤﺪﺙ ﻓﻴﻬﻤﺎ ﻧﻔﺴﻪ ﺇﻻ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ‬ ‫ﺫﻧﺒﻪ«)‪ .(١‬ﻭﺍﺳﺘﺤﺐ ﺃﻧﺲ ﻭﻋﻄﺎﺀ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻤﺴﺢ ﺛﻼﺛﺎ‪) .‬ﻭﺍﻟﻮﺿﻮﺀ ﻓﻲ ﻣﺤﻞ‬ ‫ﺍﻟﺨﻼﺀ ﺃﻱ ﻣﻮﺿﻊ ﺧﻠﻲ ﻓﻴﻪ ﻟﻘﻀﺎﺀ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﺨﻼﺀ ﻋﻠﻰ ﺍﻟﻐﺎﺋﻂ ﺃﻭ‬ ‫ﺍﻟﺒﻮﻝ ﻭﻳﺤﺘﻤﻠﻪ ﺍﻟﻜﻼﻡ‪ .‬ﻭﻛﺬﺍ ﻳﻜﺮﻩ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻨﺠﺲ ﻣﻄﻠﻘﺎ ﻟﺤﺮﻣﺔ ﺍﻟﻮﺿﻮﺀ‪،‬‬ ‫ﺑﺪ‬ ‫ﻭﻟﺌﻼ ﻳﺼﻴﺒﻪ ﺍﻟﻨﺠﺲ ﻭﻟﺌﻼ ﻳﻠﺤﻖ ﺍﻟﻮﺳﻮﺍﺱ )ﻭﺍﻟﻜﻼﻡ ﺑﻐﻴﺮ ﺍﻟﺬﻛﺮ( ﺇﻻ ﻟﻤﺎ ﻻ ‬ ‫ﻣﻨﻪ ﺃﻭ ﻷﻣﺮ ﻣﻬﻢ )ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻤﺮﺓ( ﻓﻲ ﺍﻟﻤﻐﺴﻮﻝ )ﻟﻐﻴﺮ ﺍﻟﻌﺎﻟﻢ(‬ ‫ﺑﺎﻟﺠﻮﺍﺯ‪) ...‬ﻭﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺸﻤﺲ( )ﺃﻭ ﻣﻦ ﺇﻧﺎﺀ ﺫﻫﺐ( )ﺃﻭ ﻓﻀﺔ( )ﺃﻭ ﺻﻔﺮ(‬ ‫ﻭﺫﻟﻚ ﻛﻠﻪ ﻟﻺﺳﺮﺍﻑ‪) .‬ﻭﻗﻴﻞ( ﺍﻟﺘﻮﺿﺆ )ﻣﻦ ﺍﻷﻭﻟﻴﻦ( ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ )ﺣﺮﺍﻡ(‬ ‫ﺟﻤﻴﻌﺎ‪) ...‬ﻭﺍﻟﺘﻮﺿﺆ ﻋﺮﻳﺎﻥ( ﻭﺇﻥ ﻛﺎﻥ ﺑﺨﻠﻮﺓ‬ ‫‬‫ﻓﻴﻌﺎﺩ ﻭﺍﻟﻘﻮﻻﻥ ﻓﻲ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ‬ ‫ﻋﻤﻦ ﻳﺮﺍﻩ ﻣﻦ ﺍﻹﻧﺲ ﻷﻥ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺠﻨﺲ ﻋﻨﺪﻩ ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﺨﻠﻮﺓ ﺍﻟﻤﺘﻴﻘﻨﺔ‪) ...‬ﺃﻭ‬ ‫ﻇﻠﻤﺔ( ﻟﺸﺮﻑ ﺍﻟﻮﺿﻮﺀ ﻓﻼ ﻳﺨﻠﻂ ﺑﺎﻟﻌﺮﺍﺀ ﻭﻟﻮ ﻓﻲ ﺧﻠﻮﺓ ﺃﻭ ﻇﻠﻤﺔ‪) ...،‬ﺃﻭ‬ ‫ﺑﻤﻀﺎﻑ ﻟﻢ ﻳﺘﻐﻴﺮ( ﺃﺣﺪ ﺃﻭﺻﺎﻓﻪ ﺑﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺑﺄﻥ ﻳﺬﻫﺐ ﺍﻟﻮﺍﻗﻊ ﺇﻟﻰ ﺃﺳﻔﻞ‬ ‫ﺻﺎﻓﻴﺎ‬ ‫‬‫ﺧﺎﻟﻴﺎ ﻋﻨﻪ ﺑﻼ ﺃﻥ ﻳﺘﻐﻴﺮ ﻭﺻﻒ ﺃﻭ ﻳﻌﻠﻮ ﺍﻟﻮﺍﻗﻊ ﻭﻳﺴﻬﻞ ﺍﻟﻤﺎﺀ‬ ‫‬‫ﻭﻳﺒﻘﻰ ﺍﻟﻤﺎﺀ‬ ‫ﻭﺫﻟﻚ ﺣﻴﺚ ﺃﻣﻜﻦ‪) .‬ﻭﺍﻟﻤﺴﺢ ﺑﻤﻨﺪﻳﻞ( )ﺃﻭ ﻧﺤﻮﻩ( ﻭﻟﻮ ﺛﻮﺏ ﺻﻼﺓ‪) ...‬ﻭﻟﻄﻢ‬ ‫ﺍﻟﻮﺟﻪ ﺑﺎﻟﻤﺎﺀ( ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻷﻋﻀﺎﺀ )ﻭﻧﻔﺾ ﺍﻟﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﻣﺖ ﺳﻨﺔ ﺍﻟﻴﺪ‬ ‫ﻭﺭﻳﺤﺎ()‪.(٢‬‬ ‫‬‫ﻭﻃﻌﻤﺎ‬ ‫‬‫ﻭﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﻹﺩﺭﺍﻙ ﺃﻭﺻﺎﻑ ﺍﻟﻤﺎﺀ ﻟﻮ ﻧﺎ‬ ‫‪ #,- ٢٢‬ك ا‪ )E+E+‬واﻻ‪(7'T‬ق‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺗﻌ ‪‬ﻤﺪ ﺗﺮﻙ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺃﻋﺎﺩ(‬ ‫ﺍﻟﻮﺿﻮﺀ )ﺍﺗﻔﺎﻗﺎ( ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﺧﻼﻓﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺬﻫﺐ‪...‬ﻭﺍﻟﺬﻱ ﻓﻲ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ١٠٩‬ ‪.١١٢‬‬ ‫‪133‬‬‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺍﻟﻘﻮﺍﻋﺪ‪ :‬ﺇﻥ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﺻﻠﻰ ﺃﻋﺎﺩ ﺍﺗﻔﺎﻗﺎ ﻭﺇﻥ ﻧﺴﻲ ﻓﺨﻼﻑ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ‬ ‫ﺃﻧﻪ ﺇﻥ ﺗﻌﻤﺪ ﺍﻟﺘﺮﻙ ﺛﻢ ﺍﺳﺘﺪﺭﻙ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻗﻴﻞ‪ :‬ﻳﺼﺢ ﻭﺿﻮﺅﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻩ‬ ‫ﻭﻫﻮ ﻛﺬﻟﻚ‪.(١)...‬‬ ‫‪ #,- ٢٣‬اف ‪ UR‬ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺭﻋﻒ( ﺧﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﺃﻧﻔﻪ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺇﺫﺍ‬ ‫ﺟﺎﻭﺯ ﺍﻟﻔﻄﻢ ﺃﺗﻰ ﻳﻌﻴﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺠﺲ ﻭﻻ ﻳﻌﻴﺪ ﺍﻟﻮﺿﻮﺀ ﺇﻻ ﺇﺫﺍ ﺧﺮﺝ‬ ‫ﻣﻦ ﺍﻷﻧﻒ )ﻭﺍﺳﺘﻨﺸﻖ ﺑﻼ ﻗﺼﺪ ﻟﻐﺴﻞ ﺍﻷﻧﻒ ‬ ‫ﺃﻭﻻ ﻓﺈﻥ ﺟﻌﻞ ﺍﻟﻤﺎﺀ ﻓﻲ ﻓﻴﻪ ﻭﺃﻧﻔﻪ‬ ‫ﺃﺛﺮﺍ( ﻓﻲ ﻋﻀﻮ ﺃﻭ ﺛﻮﺏ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﺁﺧﺮ )ﺛﻼﺛﺎ ﻭﻟﻢ ﻳﺮ( )ﻟﻠﺪﻡ ‬ ‫‬‫ﻣﻌﺎ( ﺃﻱ ﺩﻓﻌﺔ ﻻ‬ ‫‬ ‫)ﺃﺟﺰﺃﻩ( ﻣﺮﺗﺎﻥ ﻟﻠﻐﺴﻞ ﻭﻣﺮﺓ ﻟﻠﻮﺿﻮﺀ‪ ...‬ﻭﻛﺎﻟﺮﻋﺎﻑ ﺳﺎﺋﺮ ﺍﻟﻨﺠﺲ ﻓﻲ‬ ‫ﺍﻷﻧﻒ‪.(٢)«...‬‬ ‫‪ #,- ٢٤‬ا'‪ $%‬ٴ ‪ UR‬ا‪D‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺗﻘﻴﺄ ﻭﺧﺮﺝ ﺩﻡ ﻣﻦ ﻓﻴﻪ( ﺃﻭ ﻧﺠﺲ ﻓﻮﻩ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ﺑﺸﻲﺀ ﻣﺎ )ﻭﺗﻮﺿﺄ ﻗﺒﻞ ﻏﺴﻠﻪ ﺃﻋﺎﺩ( ﺍﻟﻮﺿﻮﺀ ﻭﻟﻮ ﻣﻀﻤﻀﻪ ﺛﻼﺛﺎ‪ ،‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻷﻧﻒ ﺇﺫﺍ ﺟﻌﻞ‬ ‫ﺃﻥ ﺍﻟﻨﺠﺲ ﻻ ﻳﻄﻬﺮ ﺑﺪﻭﻥ ﺛﻼﺙ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ‬ ‫ﻓﻴﻪ ﻣﻊ ﺍﻟﻔﻢ ﺛﻼﺛﺎ‪) ...‬ﻭﺟﻮﺯ( ﺍﻟﻮﺿﻮﺀ ﺇﻥ ﻣﻀﻤﺾ )ﺛﻼﺛﺎ( ﻭﻓﻲ ﺍﻟﻤﺮﺗﻴﻦ‬ ‫ﺃﻳﻀﺎ ﻗﻮﻻﻥ‪.‬‬ ‫‬ ‫‪ q M #,- ٢٥‬أ!‪ M /‬اﻷ‪:1s‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺍﺳﺘﺆﺻﻠﺖﻗﻄﻌﺖ ﻣﻦ ﺍﻷﺻﻞ)ﺃﻧﻔﻪ( )ﺃﻣﺮ‬ ‫ﺑﺄﺻﺒﻌﻴﻪ ﻋﻠﻰ ﺍﻟﻤﺤﻞ( ﺑﺎﻟﻐﺴﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺴﻞ ﻣﺎ ﺩﺍﺭ ﻋﻠﻴﻪ ﺟﺪﺭ ﺍﻷﻧﻒ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.١١٣‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ،١١٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱﺝ ‪ ٤‬ ﺹ ‪ ٢٧‬ ‪.٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪134‬‬ ‫)ﻭﻳﺪﺧﻠﻬﻤﺎ ﺍﻟﻌﻈﻢ ﺇﻥ ﺳﻠﻤﺖ( ﺃﻭ ﺳﻠﻢ ﻣﺎ ﻳﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻗﻄﻊ ﻣﻨﻬﻤﺎ ﺃﻣﺮ ﺑﺄﺻﺒﻌﻪ‬ ‫ﻋﻠﻴﻪ )ﻭﺃﻣﻜﻦ( ﺍﻹﺩﺧﺎﻝ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻔﺮﻁ ﺿﻴﻘﻬﺎ ﺃﻭ ﻋﻈﻢ ﺍﻹﺻﺒﻊ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺇﺩﺧﺎﻝ ﻏﻴﺮ ﺍﻷﺻﺒﻊ‪.(١)(...‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١١٦/١١٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﺼﻨﻒ‬ ‫ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱﺝ ‪ ٤‬ ﺹ ‪ ٦٠‬ ‪ ،٦٤‬ﻭﺍﻧﻈﺮ‪ :‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔﺝ ‪ ١٦‬ﺹ ‪ ٢٩‬ ‪ ،٣٣‬ﻭﺑﻴﺎﻥ‬ ‫ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪ ٩١‬ ‪.٩٤‬‬ ‫‪135‬‬ ‫‪٩‬‬ ‫ا‪F2‬ث اﻷ‪!) 4s‬ا‪ e‬ا‪D‬ء(‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺣﺪﺙ ﺍﻷﻣﺮ ﻳﺤﺪﺙ ﺣﺪﻭﺛﺎ‪ :‬ﻭﻗﻊ‪ ،‬ﻭﺃﺣﺪﺙ ﺍﻟﺮﺟﻞ‪ :‬ﻭﻗﻊ ﻣﻨﻪ ﻣﺎ ﻳﻨﻘﺾ‬ ‫ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺤﺪﺙ‪ :‬ﺍﻟﺼﻐﻴﺮ ﺍﻟﺴﻦ‪ ،‬ﻭﺍﻷﻣﺮ ﺍﻟﺤﺎﺩﺙ‪ :‬ﺍﻟﻤﻨﻜﺮ ﻏﻴﺮ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﻋﻨﺪ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﺤﻜﻤﻴﺔ ﺍﻟﺘﻲ ﺗﺮﺗﻔﻊ ﺑﺎﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﻐﺴﻞ ﺃﻭ ﺍﻟﺘﻴﻤﻢ‪،‬‬ ‫ﻭﺍﻟﻤﺤﺪﺙ‪ :‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﻓﻲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨ‪‬ﺔ ﻭﺍﻟﻤﺠﺪﺩ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﻟﻨﻘﺾ ﻓﺴﺎﺩ ﻛﻞ ﻋﻤﻞ ﻣﻦ ﺑﻨﺎﺀ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻨﻘﺾ‪ :‬ﺍﺳﻢ‬ ‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻨﻘﻮﺽ)‪.(٢‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﺮﻓﻊ ﺍﻟﺤﺪﺙ( ﻫﻮ ﻣﻌﻨﻰ ﻗﺎﺋﻢ ﺑﺎﻟﺒﺪﻥ‬ ‫‬ ‫ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻤﺨﺼﻮﺻﺔ ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻭﻫﻮ ﻛﻮﻥ ﺍﻟﻤﻜﻠﻒ ‬ ‫ﻓﺎﻋﻼ ﻟﻜﺒﻴﺮﺓ‪ ،‬ﺃﻭ‬ ‫ﻣﺘﻨﺠﺴﺎ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﻭﻟﻢ ﻳﺘﻮﺿﺄ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻐﺴﻠﻪ‪ ،‬ﺃﻭ ‬ ‫ﻓﺎﻋﻼ ﻟﺸﻲﺀ ﻣﻤﺎ ﻳﻨﻘﺾ‬‫‬ ‫ﺍﻟﻮﺿﻮﺀ ﻭﺣﺪﻩ ﺃﻭ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻭﻳﻮﺟﺐ ﺍﻟﺠﻨﺎﺑﺔ ﻛﺎﻟﺠﻤﺎﻉ‪ ،‬ﻭﻳﻘﺪﺭ ﻣﻀﺎﻑ ﺃﻱ‬ ‫ﺣﻜﻢ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﺣﻜﻤﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻤﺨﺼﻮﺻﺔ ﻛﺎﻟﺼﻼﺓ )ﻭﺣﻜﻢ ﺍﻟﺨﺒﺚ(‬ ‫ﺃﻱ‪ :‬ﺍﻟﻨﺠﺲ ﻭﺣﻜﻤﻪ ﻣﻨﺠﺲ ﺍﻟﺒﺪﻥ ﻭﺍﻣﺘﻨﺎﻉ ﺃﺷﻴﺎﺀ ﻛﺎﻟﺼﻼﺓ ﻷﺟﻞ ﺍﻟﻤﺨﺼﻮﺻﺔ‬ ‫ﻛﺎﻟﺼﻼﺓ )ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺃﻭﺻﺎﻑ ﺧﻠﻘﺘﻪ ﺑﻼ ﻣﺨﺎﻟﻂ ﻳﻐﻴﺮ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ :‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺝ ‪ ١‬ ﺹ ‪ ١٥٩‬ ‪.١٦٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪.١٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪136‬‬ ‫ﻭﺻﻔﻪ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻖ ﻓﺈﻧﻪ ﻳﺠﺰﻱ ﻓﻲ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﻓﻘﻂ)‪) (١‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻤﻴﺎﻩ ﻓﻲ ﻣﺎﺩﺗﻲ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻤﻴﺎﻩ(‪.‬‬ ‫ﺛﻢ ﻗﺎﻻ‪) :‬ﻭﻻ ﻳﺮﻓﻊ ﺍﻟﺤﺪﺙ ﺑﻤﻀﺎﻑ(‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻻﻏﺘﺴﺎﻻﺕ ﻛﻐﺴﻞ ﺍﻟﻌﻴﺪ ﻭﻋﺮﻓﺔ ﻭﺍﻟﺠﻤﻌﺔ )ﻭﺇﻥ‬ ‫ﺃﺯﺍﻝ ﺍﻟﺨﺒﺚ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻨﺠﺲ )ﻭﻻ ﺑﻤﺴﺘﻌﻤﻞ ﺑﺎﺋﻦ( ﻣﻨﻔﺼﻞ )ﻋﻦ ﻋﻀﻮ ﻓﻲ‬ ‫ﻭﺿﻮﺀ(‪) ...‬ﻭﺟﺎﺯ( ﺍﻟﻤﺴﺘﻌﻤﻞ ﺍﻟﻤﻨﻔﺼﻞ ﻋﻦ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ ﻛﻠﻬﺎ ﺑﺄﻥ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻟﻌﻀﻮ ﺍﻵﺧﺮ )ﻓﻲ ﻏﺴﻞ( ﻟﻠﺠﻨﺎﺑﺔ ﺃﻭ ﺍﻟﺤﻴﺾ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺃﻥ ﻳﻨﻘﻠﻪ ﻣﻦ‬ ‫ﻋﻀﻮ ﻵﺧﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﻐﺴﻞ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﺃﻭ ﻏﺴﻠﻪ ﻭﻏﺴﻞ ﻧﺤﻮ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ ﻭﺍﻷﻭﻝ ﺃﻭﻟﻰ)‪) ...(٢‬ﻭﺻﺢ ﺗﻄﻬﻴﺮ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻣﻦ ﺇﻧﺎﺀ‬ ‫ﻭﺗﻄﻬﻴﺮﻩ ﺑﻔﻀﻠﺘﻬﻤﺎ ﻭﺇﻥ ﺧﻠﺖ ﺑﻪ ﻛﻌﻜﺴﻪ(‪.‬‬ ‫‪ ٢‬أ‪QT‬ب ا‪F2‬ث اﻷ‪ 4s‬ !ا‪ e‬ا‪D‬ء‪:‬‬ ‫ﺃﻣﺎ ﺧﺮﺝ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺃﻭ ﺍﻟﻤﺪﺧﻠﻴﻦ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﺨﺎﺭﺝ ﻣﻦ ﻣﺨﺮﺝ ﺇﻧﺴﺎﻥ( ﻣﺨﺮﺝ‬ ‫ﺍﻟﺒﻮﻝ ﻭﻣﺨﺮﺝ ﺍﻟﻐﺎﺋﻂ ﻣﻄﻠﻘﺎ )ﺃﻭ ﻣﺪﺧﻠﻴﻦ( ﻟﻠﻔﻢ ﻭﺍﻷﻧﻒ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺧﺮﺝ ﻣﻨﻬﻤﺎ‬ ‫ﺍﻟﻘﻲﺀ ﻭﺭﻋﺎﻑ ﻻ ﻛﺮﻳﻖ ﻭﻣﺨﺎﻁ ﺑﺪﻟﻴﻞ ﻃﻬﺎﺭﺗﻬﻤﺎ )ﻛﺒﻮﻝ ﻭﻧﺠﻮ(‪ ،‬ﺃﻱ‪ :‬ﻏﺎﺋﻂ‪ ،‬ﻭﻛﻞ‬ ‫ﻳﺎﺑﺴﺎ ﻛﺤﺼﺎﺓ )ﻭﺭﻳﺢ( ﻣﻦ ﺩﺑﺮ ﻻ ﺑﺮﻳﺢ ﻗﺒﻞ‪ ،‬ﻭﻗﻴﻞ ﻭﺑﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻦ‬ ‫ﺷﻲﺀ ﻭﻟﻮ ‬ ‫ﺑﻜﺮ ﻓﻼ ﻳﻨﺘﻘﺺ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺃﻥ ﺭﻳﺢ ﺍﻟﻘﺒﻞ ﻭﺭﻳﺢ ﺍﻟﻔﻢ ﻟﻴﺴﺎ ﻣﻦ ﺟﻨﺲ ﺭﻳﺢ‬ ‫ﺍﻟﺪﺑﺮ‪ ،‬ﻭﺃﻥ ﺭﻳﺢ ﺍﻟﻘﺒﻞ ﺩﺧﻞ ﻣﻦ ﺧﺎﺭﺝ)‪ (٣‬ﻭﺭﻳﺢ ﺍﻟﻔﻢ ﻟﻢ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.١٢٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ،١٤٦/١٤٥‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪ ١٥٣‬ ‪.١٥٨‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١٤٨‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉﺝ ‪ ٨‬‬ ‫ﺹ ‪ ١٥٣‬ ‪ ،١٥٨‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮﺝ ‪ ١‬ ﺹ ‪.٣٩٨‬‬ ‫‪137‬‬‫‪ ٩‬ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ )ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ(‬ ‫ﺍﻟﻨﺠﺲ ﺑﺨﻼﻑ ﺭﻳﺢ ﺍﻟﺪﺑﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﺭﻳﺢ ﺍﻟﻘﺒﻞ ﻣﻦ ﺧﺎﺭﺝ ﻧﻌﻢ ﻳﻤﻜﻦ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻏﻴﺮ ﻣﺤﻞ ﺍﻟﻄﻌﺎﻡ ﻭﻻ ﻳﺸﻚ ﺃﺣﺪ ﺃﻥ ﻓﺮﺝ ﺍﻟﻤﺮﺃﺓ ﺗﺘﺼﻞ ﺑﻔﻀﺎﺀ ﺍﻟﺒﻄﻦ‬ ‫ﻷﻧﻬﺎ ﺗﺘﺒﻮﻝ ﻣﻨﻪ ﻭﺍﻟﺒﻮﻝ ﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﺮﻭﺏ‪ ،‬ﻭﺭﻳﺢ ﺍﻟﻔﻢ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻛﺎﻟﺬﻱ‬ ‫ﻣﻦ ﺍﻟﺪﺑﺮ ﻭﺇﻧﻤﺎ ﺭﺧﺺ ﻓﻴﻪ ﺗﺮﺧﻴﺼﺘﺎﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻤﺮ ﺭﻳﺢ‬ ‫ﺍﻟﺪﺑﺮ ﻋﻠﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻤﺠﺲ ﻭﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻨﺠﺲ ﻓﻼ ﻳﻔﻴﺪ‪ ،‬ﻷﻥ ﺍﻟﻄﻌﺎﻡ‬ ‫ﻃﺎﻫﺮ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﺍﻟﺒﻄﻦ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻓﻠﻴﺲ ﻳﺘﺼﻞ ﺑﻪ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﺑﺨﻼﻑ ﺳﺎﺋﺮ‬ ‫ﺍﻷﺟﺴﺎﻡ‪ ...‬ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺧﺮﻭﺝ ﺍﻟﺮﻳﺢ ﻣﻨﻪ ﺍﺳﺘﺼﺤﺐ ﺍﻷﺻﻞ ﺣﺘﻰ ﻳﺴﻤﻊ ﺻﻮ ﺗﺎ‬ ‫ﺭﻳﺤﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻭ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻷﻧﻘﺺ ﺑﻤﺎ ﺷﻚ ﻓﻴﻪ‬ ‫ﺃﻭ ﻳﺸﻢ ‬ ‫ﻣﻦ ﻏﻴﺮ ﺍﻟﺮﻳﺢ‪ .‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺣﻤﻬﻢ ﺍﷲ ﻭﺍﻟﺠﻤﻬﻮﺭ‪.(١)...‬‬ ‫)ﻭﻭﺩﻱ ﻭﻣﺬﻱ ﻭﻣﻨﻲ( )ﻭﺩﻡ ﻓﺎﺋﺾ( ﻣﻦ ﻣﺪﺧﻞ ﺃﻭ ﻣﺨﺮﺝ )ﻭﻃﻬﺮ ﻣﻦ ﺍﻣﺮﺃﺓ(‬ ‫)ﻣﻦ ﺍﻣﺮﺃﺓ ﻭﺭﻃﻮﺑﺔ( ﻣﻦ ﻓﺮﺟﻬﺎ ﻛﻜﺪﺭﺓ ﻭﺻﻔﺮﺓ )ﻭﻗﻲﺀ ﻭﻗﻠﺲ( ﻭﻫﻮ ﻣﺎﺀ ﻳﺨﺮﺝ‬ ‫ﻛﺨﺮﻭﺝ ﺍﻟﻘﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻤﺾ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻞ ﺣﺪ ﺍﻟﻔﻢ ﻟﻢ ﻳﻨﺘﻘﺾ )ﻭﺭﻋﺎﻑ(‬ ‫)ﻭﻓﻲ ﺍﻟﻨﻘﺾ ﺑﺪﻡ ﻣﺮﺗﻔﻊ ﺫﻱ ﻇﻞ( ﻏﻴﺮ ﻣﺴﻔﻮﺡ ﻟﺠﻬﺔ ﻗﻮﻻﻥ ﻭﺍﻟﻨﺎﻗﺾ ﺑﻪ ﻳﻌﺘﺒﺮ‬ ‫ﺍﺭﺗﻔﺎﻋﻪ ﻳﻔﺤﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ )ﻭﺇﻥ ﻣﻦ ﻗﺮﻋﻪ ﺑﺮﺃﺱ ﺃﻭ ﺷﻘﺎﻕ ﺑﺮﺟﻞ ﺃﻭ ﺑﻘﻠﻊ‬ ‫ﺷﻌﺮﺓ ﺃﻭ ﻣﻦ ﺃﺻﻞ ﺃﻭ ﺿﺮﺱ ﺑﻼ ﺩﻡ ﺃﻭ ﺟﻠﺪ ﺃﻭ ﻇﻔﺮ ﺣﻲ ﺃﻭ ﺑﻜﻲ ﺑﻠﻎ ﺣ ‪‬ﻴﺎ ﺃﻭ ﺑﺠﺮﺡ‬ ‫ﺑﻼ ﺩﻡ ﺃﻭ ﺑﺨﺮﻭﺟﻪ ﺑﻌﻴﻦ ﺃﻭ ﺃﻧﻒ ﺃﻭ ﺃﺫﻥ ﻣﻦ ﻣﻮﺿﻌﻪ ﺑﻼ ﻗﻴﺾ ﺃﻭ ﺑﺤﺒﺔ ﺩﺍﺧﻞ ﺟﻠﺪ‬ ‫ﺃﻭ ﻇﻔﺮ ﻭﺗﻌﺬﺭ ﻧﺰﻋﻪ ﺃﻭ ﺧﻴﻒ ﺿﺮﺭﻩ ﺛﻢ ﺃﻣﻜﻨﻪ ﻭﻧﺰﻋﻪ ﺑﻴﺪﻩ ﻗﻮﻻﻥ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺇﻥ‬ ‫ﻏﻠﺐ ﺍﻟﺒﺰﺍﻕ ﺍﻟﺪﻡ ﻓﻲ ﺍﻟﻔﻢ ﻓﻲ ﺍﻟﻠﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﻳﻨﺘﻘﺾ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﻓﻲ‬ ‫ﻣﺴﺢ ﺍﻟﻤﺦ ﻣﻦ ﺣﻲ ﺇﻧﺴﺎﻥ ﺃﻭ ﺣﻴﻮﺍﻥ ﺣﻼﻝ ﺃﻭ ﻣﻜﺮﻭﻩ ﻣﺦ ﺍﻟﺮﺃﺱ ﺃﻭ ﻣﺦ ﻏﻴﺮﻩ ﻣﺦ‬ ‫ﻧﻔﺴﻪ ﺃﻭ ﻣﺦ ﻏﻴﺮﻩ ﻫﻤﺎ ﺳﻮﺍﺀ )ﺧﻼﻑ( ﻣﺒﻨﻲ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺫﻟﻚ ﻭﻧﺠﺴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ١٤٨‬ ‪.١٤٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ١٥٠‬ ‪ ،١٥٣‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‬ ‫ﺝ ‪ ٨‬ ﺹ ‪ ،١٦٥/١٦٤‬ﻭﻓﻲ ﺍﻟﻘﻲﺀ ﻭﺍﻟﻘﻠﺲ ﺹ ‪ ١٦٧/١٦٦‬ ‪ ،١٧١‬ﻭﻓﻲ ﺍﻟﺪﻡ ﺹ ‪،١٧٣/١٧٢‬‬ ‫ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪.٢٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪138‬‬ ‫ﺏﺍﻟﻨﻮﻡ ﺍﻟﺜﻘﻴﻞ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻨﺘﻘﺾ ﺑﺎﻟﻨﻮﻡ ﺍﻟﺜﻘﻴﻞ( ﻭﻫﻮ ﺃﻥ ﺗﺤﺘﺒﻲ ﺑﻴﺪﻳﻚ‬ ‫ﻓﺘﻔﺘﺮﻗﺎ‪ ،‬ﺃﻭ ﻳﻘﻊ ﻣﺎ ﻓﻲ ﻳﺪﻙ ﻭﻟﻢ ﺗﺸﻌﺮ‪ ،‬ﻭﻫﻮ ﻳﺰﻭﻝ ﻣﻌﻪ ﺍﻟﺤﺲ ﻛﻠﻪ‪.‬‬ ‫ﻗﺎﺋﻤﺎ )ﻻ ﺑﺨﻔﻴﻔﺔ ﻭﺇﻥ ﺗﻄﺎﻭﻝ(‬ ‫ﻗﺎﻋﺪﺍ ﺃﻭ ‬ ‫‬‫)ﻗﺼﻴﺮﺍ( ﺃﻭ ﺍﻟﻨﺎﺋﻢ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻮﻡ‬ ‫ﻣﻊ ﺍﺗﻜﺎﺀ ﺃﻭ ﻗﻌﻮﺩ ﺃﻭ ﺭﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﺃﻭ ﻗﻴﺎﻡ )ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ( )ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺑﺎﺿﻄﺠﺎﻉ( ﻭﺇﻥ ﻛﺎﻥ ﺑﻪ ﻧﻘﺺ ﺇﻥ ﺗﻄﺎﻭﻝ ﻭﺇﻥ ﺧﻒ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﺳﺘﺼﺤﺎﺑﺎ ﻟﻸﺻﻞ‪،‬‬ ‫‬‫‬ ‫ﻃﻮﻳﻼ ﺑﺎﺿﻄﺠﺎﻉ ﺇﻻ ﺇﻥ ﺗﻴﻘﻦ ﺍﻟﺤﺪﺙ‬‫ﻻ ﻳﻨﻘﺾ ﻭﻟﻮ ‬ ‫ﺛﻘﻴﻼ‬ ‫ﻭﻳﺮﺩﻩ ﺣﺪﻳﺚ‪» :‬ﺇﻧﻤﺎ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﻣﻦ ﻧﺎﻡ ﻭﺍﺿﻄﺠﻌﺎ«)‪.(١‬‬ ‫ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﺾ ﺇﻥ ﻛﺜﺮ ﻭﻟﻮ‬‫‬ ‫ﺧﻔﻴﻔﺎ ﻏﻴﺮ ﻣﺘﻄﺎﻭﻝ ﻭﻟﻮ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﺾ ﻭﻟﻮ‬ ‫ﻣﻀﻄﺠﻌﺎ‬ ‫‬‫ﻗﺎﺋﻤﺎ ﻻ ﺇﻥ ﻗﻞ ﻭﻟﻮ ﺛﻘﻞ ﺃﻭ ﻧﺎﺋﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﺾ ﺇﻻ ﺇﻥ ﺛﻘﻞ‬ ‫ﺧﻒ ﺃﻭ ‬ ‫ﻣﺴﺘﻠﻘﻴﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺇﻥ ﺭﻛﻊ ﺃﻭ ﺳﺠﺪ ﻭﺛﻘﻞ ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺇﻥ ﺳﺠﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺇﻥ‬ ‫‬‫ﺃﻭ‬ ‫ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺇﻥ ﻟﻢ ﺗﺘﻤﻜﻦ ﻣﻘﻌﺪﺗﻪ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺜﻘﻴﻞ‬ ‫ﻳﻨﻘﺾ ﻣﻄﻠﻘﺎ ﻭﺍﻟﺨﻔﻴﻒ ﻻﻳﻨﻘﺾﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺜﻘﻴﻞ ﻳﻨﻘﺾ ﻣﻄﻠﻘﺎ‬ ‫ﻣﻀﻄﺠﻌﺎ)‪.(٢‬‬ ‫‬‫ﻭﺍﻟﺨﻔﻴﻒ ﺍﻟﻄﻮﻳﻞ ﻳﻨﻘﺾ‬ ‫ﺝﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﺴﻜﺮ ﻭﺍﻹﻏﻤﺎﺀ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻳﻨﺘﻘﺾ )ﺑﺎﻟﺠﻨﻮﻥ ﻭﺍﻟﺴﻜﺮ( ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺴﻜﺮ‬ ‫ﻟﻤﺮﺽ ﺃﻭ ﻟﻄﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﻏﻴﺮ ﻣﺴﻜﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﺳﻜﺮ ﺑﻪ ﻟﻌﻠﺔ ﻓﻲ ﻧﻔﺴﻪ ﻻ ﺗﻘﺒﻠﻪ‬ ‫ﻓﻲ ﻋﺎﺩﺓ ﺃﻭ ﺣﺪﺙ ﻋﺪﻡ ﻗﺒﻮﻟﻬﺎ ﺇﻳﺎﻩ ﻓﺈﻥ ﻫﺬﺍ ﻏﻴﺮ ﻧﺠﺲ ﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﺫﺍ ﻋﻠﻢ‪ ،‬ﻭﺍﻟﺴﻜﺮ ﻟﻨﺤﻮ ﺷﻤﺲ ﺃﻭ ﺟﻮﻉ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١٥٣‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺝ ‪ ١٦‬ ﺹ ‪ ،٢٥٥‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬ ﺹ ‪.٣٩٠‬‬ ‫‪139‬‬‫‪ ٩‬ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ )ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ(‬ ‫ﻧﺎﻗﻀﺎ ﻭﺇﻧﻤﺎ ﺍﻟﻨﺎﻗﺾ ﻣﻨﻪ ﻟﺘﻘﺪﻣﻪ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﺴﻜﺮ ﺑﻄﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﻣﺴﻜﺮ ﻓﻠﻴﺲ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻜﺮ‪ ،‬ﺇﻻ ﻣﻦ ﻗﺎﻝ ﺑﻄﻬﺎﺭﺓ ﻋﻴﻦ ﺍﻟﻤﺴﻜﺮ ﻓﺎﻟﻨﻘﺾ ﺑﺎﻟﺴﻜﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻓﻴﻮﻥ‬ ‫ﻭﺍﻟﺒﻨﺞ ﻭﺟﻮﺯﺓ ﺍﻟﻄﻴﺐ ﻓﻄﺎﻫﺮﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﻘﺾ ﺍﻟﺴﻜﺮ ﺑﻬﺎ ﻻ ﻣﺴﻬﺎ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﻨﻘﺾ ﺑﺎﻟﺴﻜﺮ ﻭﺍﻟﺠﻨﻮﻥ ﺧﺮﻭﺝ ﺍﻟﺮﻳﺢ ﻛﺎﻟﻨﻮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﻭﺍﻟﻨﻮﻡ‬ ‫ﻧﻮﺍﻗﺾ ﺑﺎﻟﺬﺍﺕ )ﻭﺍﻹﻏﻤﺎﺀ( ﺍﻟﻐﺸﺎﻭﺓ ﻭﻫﻮ ﺃﺧﺺ ﻣﻦ ﺍﻟﺴﻜﺮ ﻷﻥ ﻓﻴﻪ ﺑﻌﺾ‬ ‫ﺗﻤﻴﻴﺰ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻨﻮﻡ ﻣﻦ ﺛﻘﻞ ﻭﻃﻮﻝ ﻭﺍﺿﻄﺠﺎﻉ ﻭﺃﺿﺪﺍﺩﻫﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺘﻘﺾ ﺑﺎﻟﺜﻼﺛﺔ ﻣﺎ ﻟﻢ ﻳﺘﻴﻘﻦ ﺍﻧﺘﻘﺎﺿﻪ)‪ .(١‬ﻭﻓﻲ ﺍﻟﻤﺼﻨﻒ)‪ (٢‬ﻗﺎﻝ‪ :‬ﺍﺗﻔﻖ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺘﻄﻬﺮ ﺇﺫﺍ ﺗﻐﻴﺮ ﻋﻘﻠﻪ ﺍﻧﺘﻘﻀﺖ ﻃﻬﺎﺭﺗﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺗﻐﻴﺮ ﻋﻘﻠﻪ ﻣﻦ‬ ‫ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﻭﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺇﻥ‬ ‫ﻗﺎﻋﺪﺍ ﻛﺎﻥ ﺃﻭ ‬ ‫‬‫ﻏﺸﻴﺔ ﺃﻭ ﺟﻨﻮﻥ‪،‬‬ ‫ﻗﺎﺋﻤﺎ‬ ‫ﻗﺎﻋﺪﺍ ﻛﺎﻥ ﺃﻭ ‬ ‫ﻃﻬﺎﺭﺗﻪ ﺗﻨﺘﻘﺾ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﻳﻐﻴﺮ ﻋﻘﻠﻪ ﻣﻦ ﻧﻌﺎﺱ ﺃﻭ ﻏﻴﺮﻩ ‬ ‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺩﺍﻟﻜﻼﻡ ﺍﻟﻤﺤﺮﻡ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ )ﺑﺎﻟﻜﻼﻡ ﺍﻟﻤﺤﺮﻡ( ﺍﻟﺬﻱ ﻫﻮ ﻛﺒﻴﺮﺓ‬ ‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻛﺎﻟﺪﻋﺎﺀ ﺇﻟﻰ ﺍﻟﺰﻧﺎ )ﻛﺎﻟﻐﻴﺒﺔ( ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﻀﻪ ﺫﻛﺮ ﺍﻟﻤﺘﻮﻟﻲ ﺑﻤﺎ‬ ‫ﻓﻴﻪ ﺇﺫ ﻟﻢ ﻳﺮﺩ ﺗﻨﻘﻴﺼﻪ‪ ،‬ﻭﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺘﻮﻟﻲ ﺍﻟﻤﻘﺎﺭﻑ ﻷﺧﻼﻕ ﺍﻟﺴﻮﺀ ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﻜﻮﻥ ﺫﻛﺮﻩ ﺑﻬﺎ ﻏﻴﺒﺔ ﻣﺤﺮﻣﺔ ﻭﻻ ﻧﺎﻗﻀﺔ ﻟﻠﻮﺿﻮﺀ ﺑﻞ ﺇﺫﺍ ﺧﻴﻒ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ‬ ‫ﻭﺟﺐ ﺇﺷﻬﺎﺭﻩ ﺑﺬﻟﻚ ﻭﺍﻟﻨﻘﺾ ﻋﻠﻴﻪ‪) ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ( ﻧﻘﻞ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻔﺴﺪ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺍﻟﻨﺎﻗﻞ ﺃﻧﻪ ﻳﻮﻗﻊ ﺍﻟﻔﺴﺎﺩ ﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻡ ﻋﻠﻨﻪ ﻟﻌﺪﻡ ﺗﺠﺮﻳﺒﻪ ﻟﻸﻣﻮﺭ ﻭﻋﺪﻡ‬ ‫ﻣﻌﺮﻓﺘﻪ ﺑﻤﺎ ﻳﻮﻗﻊ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺸﺮ‪) ...‬ﻭﺍﻟﻴﻤﻴﻦ ﺍﻟﻔﺎﺟﺮﺓ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻔﺎﺟﺮ ﺻﺎﺣﺒﻬﺎ‬ ‫ﻭﻫﻲ ﺍﻟﻤﻜﺬﻭﺏ ﻓﻴﻬﺎ‪ ...‬ﻭﺇﻧﻤﺎ ﺫﻛﺮﻭﺍ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻔﺎﺟﺮﺓ ﻣﻊ ﺩﺧﻮﻟﻬﺎ ﻓﻲ ﺍﻟﻜﺬﺏ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١٥٤‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬‬ ‫ﺹ ‪.١٣٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ،١٣٨‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬ ﺹ ‪.٣٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪140‬‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻟﻘﺴﻢ ﻓﻲ ﺍﻟﻜﺬﺏ ﻧﻔﺴﻪ ﻓﺠﻮﺭ ﻧﺎﻗﺾ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮ ﺟﻮﺍﺑﻪ‬ ‫‬ ‫ﻓﺠﻮﺭﺍ‬ ‫‬‫ﻓﺠﻮﺭﺍ ﺁﺧﺮ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺣﻠﻒ ﻭﺗﺮﻙ ﺍﻟﺠﻮﺍﺏ ﻓﻔﻲ ﻛﻮﻧﻪ‬ ‫‬‫ﺍﻟﻜﺎﺫﺏ ﻛﺎﻥ‬ ‫ﻗﻮﻻﻥ‪) .‬ﻭﻟﻌﻦ ﻏﻴﺮ ﻣﺴﺘﺤﻖ ﻭﺷﺘﻢ( ﻛﻄﻔﻞ ﻭﻣﺠﻨﻮﻥ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻓﻲ‬ ‫ﺟﻨﻮﻧﻪ ﻻ ﻋﻠﻰ ﺻﺎﺩﺭ ﻣﻨﻪ ﻓﻲ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﺘﺐ ﻣﻨﻪ ﻭﻛﺎﻟﻤﺘﻮﻟﻲ ﻭﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ‪،‬‬ ‫ﻭﻛﺎﻟﺪﻭﺍﺏ ﻭﻛﺎﻟﺠﻤﺎﺩﺍﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺘﻘﺾ ﺑﻐﻴﺮ ﺍﻵﺩﻣﻲ ﻭﻣﻦ ﺍﻟﺸﺘﻢ ﻗﻮﻟﻪ‪:‬‬ ‫ﺃﻳﻀﺎ ﺑﺸﺘﻢ ﺃﻭ ﻟﻌﻦ ﻣﻦ ﻳﺴﺘﺤﻖ‪ ،‬ﻟﻜﻦ‬ ‫ﻳﺎ ﻛﻠﺐ‪ ،‬ﻳﺎ ﺟﺎﻫﻞ‪ ...‬ﻭﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ ‬ ‫ﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺑﻪ ﺫﻟﻚ)‪.(١‬‬ ‫ﻫﺍﻟﻄﻌﻦ ﻓﻲ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﺘﻜﻠﻢ ﺑﻤﻮﺟﺐ ﻛﻔﺮ‪:‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺑﺎﻟﻄﻌﻦ ﻓﻲ ﺍﻟﺪﻳﻦ( ﺃﻱ‪ :‬ﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ ‬ ‫ﻭﻣﻄﻠﻖ ﻟﻤﺎ ﻫﻮ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺑﺸﺮﻁ ﻗﺼﺪ ﺇﻫﺎﻧﺔ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﻭﻟﻢ‬ ‫ﻳﻘﺼﺪﻫﺎ ﻟﻢ ﻳﻨﺘﻘﺾ‪) ،‬ﻭﺍﻟﺘﻜﻠﻢ ﺑﻤﻮﺟﺐ ﻛﻔﺮ( ﻧﻌﻤﺔ ﺃﻭ ﻣﻨﻌﻢ )ﻣﻄﻠﻘﺎ( ﺃﻱ ﻟﻔﻆ‬ ‫ﻛﺎﻥ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪﻫﻤﺎ‪ ،‬ﺑﺎﻹﻃﻼﻕ ﺃﻋﻨﻲ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﺃﻭ ﺍﻟﻤﻨﻌﻢ ﻭﻫﻤﺎ ﻛﻔﺮ‬ ‫ﺍﻟﻨﻔﺎﻕ ﻭﻛﻔﺮ ﺍﻟﺸﺮﻙ )ﺃﻭ ﻣﻨﻜﺮ ﺃﻭ ﻣﺤﺴﻦ( ﻣﺎ ﺍﺷﺘﺪ ﻗﺒﺤﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﺳﺘﻐﻨﻰ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻤﺤﺮﻡ ﺃﻭ ﺍﻟﺘﻜﻠﻢ ﺑﻤﻮﺟﺐ ﻛﻔﺮ ﻻ ﻏﻨﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻨﻜﺮ‬ ‫ﻳﺸﻤﻞ ﻛﺒﻴﺮﺓ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﺫﻛﺮﻩ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﻠﺴﺎﻥ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﻤﻨﻜﺮ ﻳﺸﻤﻞ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﺠﻮﺍﺭﺡ ﺍﻟﻤﺤﺮﻡ ﻓﻬﻮ ﺃﻋﻢ‪،‬‬ ‫‬‫ﻏﻴﺮ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻓﻠﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﺃﻭ ﻋﺒﺮ ﺑﺎﻟﻜﺒﻴﺮﺓ ﻟﻜﺎﻥ ﺃﺧﺺ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﺾ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺇﻻ‬ ‫ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﺃﻭ ﺍﻟﺰﻧﺎ ﺃﻭ ﺍﻻﺭﺗﺪﺍﺩ ﺃﻭ ﻧﻈﺮ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻴﻤﻴﻦ ﺍﻟﻔﺎﺟﺮﺓ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﻟﻰ‪) .‬ﻭﺑﺬﻛﺮ ﻓﺮﺝ ﺃﻭ ﻋﺬﺭﺓ ﺃﻭ ﺑﻮﻝ ﺑﺄﻗﺒﺢ ﺍﺳﻢ ﻋﻨﺪ ﺍﻟﻨﺎﻃﻖ()‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١٥٦/١٥٥‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪ ١٨٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺇﻟﻰ ﺹ ‪ ،١٩١‬ﻭﺍﻟﻤﺼﻨﻒ‬ ‫ﺝ ‪ ١٦‬ ﺹ ‪ ،٢١١‬ﻭﺍﻧﻈﺮ ‬ ‫ﺝ ‪ ١‬ ﺹ ‪ ١٨٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪.١٩٠‬‬ ‫‪141‬‬‫‪ ٩‬ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ )ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ(‬ ‫ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﻨﺠﺎﺳﺔ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ‪:‬‬ ‫ﻣﺘﻄﻬﺮﺍ ﺛﻢ ﺃﺻﺎﺏ ﻇﺎﻫﺮ ﻳﺪﻩ ﻧﺠﺎﺳﺔ ﻓﻌﻠﻖ ﺑﻪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪» :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ‬ ‫ﻟﻢ ﺣﻜﻤﺘﻢ ﻋﻠﻴﻪ ﺑﻨﻘﺾ ﻃﻬﺎﺭﺗﻪ‬ ‫ﻣﻨﻬﺎ ﺷﻲﺀ ﻧﻘﺾ ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬‬ ‫ﻣﺘﻄﻬﺮﺍ ﻗﺒﻞ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﻣﺎ ﺃﻧﻜﺮﺗﻢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻭﺙ‬ ‫‬‫ﻭﺃﻟﺰﻣﺘﻤﻮﻩ ﺇﻋﺎﺩﺗﻬﺎ ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﺍﻟﺤﺪﺙ ﺑﻪ ﻻ ﻳﻮﺟﺐ ﺯﻭﺍﻝ ﻃﻬﺎﺭﺗﻪ ﺍﻟﻤﺘﻘﺪﻣﺔ ﻟﻪ ﻭﻟﻮ ﻟﻢ ﻳﺄﻣﺮﻭﻩ ﺑﺈﻣﺎﻃﺘﻬﺎ ﻋﻦ‬ ‫ﺑﺪﻧﻪ ﺃﻭ ﺑﻐﺴﻠﻬﺎ ﺑﺎﻟﻤﺎﺀ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ ﺗﻘﺪﻡ ﻣﻦ ﻃﻬﺎﺭﺗﻪ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﻩ‬ ‫ﻣﻌﺎﺭﺿﺔ ﻓﺎﺳﺪﺓ ﻭﻣﻄﺎﻟﺒﺔ ﻏﻴﺮ ﻻﺯﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺠﻤﻊ ﻟﻪ ﺇﺫﺍ‬ ‫ﺃﺭﺍﺩ ﻓﺮﺽ ﺍﻟﺼﻼﺓ ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﻟﻪ ﺍﺳﻤﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪:‬‬ ‫ﺍﻟﻄﻬﻮﺭ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺍﻟﺘﻄﻬﺮ‪ ،‬ﻭﺍﻟﻄﻬﺮ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺍﻟﺘﻄﻬﺮ ﻳﻜﻮﻥ ﺑﺎﻟﻤﺎﺀ ﻷﻧﺎ‬ ‫ﻃﺎﻫﺮﺍ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻏﻴﺮ ﻣﺘﻄﻬﺮ ﺑﺎﻟﻤﺎﺀ‬ ‫‬‫ﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻭﺇﻳﺎﻛﻢ ﻟﻮ ﺃﻥ ‬ ‫ﺭﺟﻼ ﻛﺎﻥ‬ ‫ﻣﺆﺩﻳﺎ ﻟﻔﺮﺿﻪ ﺣﺘﻰ ﻳﺠﺘﻤﻊ ﻟﻪ ﺍﺳﻢ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺘﻄﻬﺮ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ‬ ‫‬‫ﻭﺻﻠﻰ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﺘﻨﺠﺴﺎ ﻏﻴﺮ ﻣﺘﻄﻬﺮ‬ ‫‬‫ﻫﺬﺍ ﺍﻟﻤﺘﻄﻬﺮ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ ﻻ ﻳﺴ ‪‬ﻤﻰ ﻓﻲ ﺣﺎﻟﺔ ﺫﻟﻚ ﺇﻻ‬ ‫ﻭﺟﺐ ﺯﻭﺍﻝ ﺣﻜﻢ ﻣﺎ ﻋﻠﻴﻪ ﺑﺤﺪﻭﺙ ﻣﺎ ﺑﻪ ﺯﻭﺍﻝ ﺣﻜﻢ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻭﻣﻦ ﻣﺲ ﻧﺠﺎﺳﺔ ﺃﻭ ﻭﻗﻌﺖ ﻋﻠﻴﻪ‬ ‫ﻧﺠﺎﺳﺔ ﻭﻫﻲ ﺭﻃﺒﺔ ﻓﻘﺪ ﻣﺲ ﻭﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﻣﺲ‬ ‫ﺍﻟﺨﻤﺮ ﻭﻧﺒﻴﺬ ﺍﻟﺨﻤﺮ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﻭﺍﻟﻤﻴﺘﺔ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻳﺎﺑﺴﺔ‬ ‫ﻛﺎﻧﺖ ﺃﻭ ﺭﻃﺒﺔ ﻭﺍﻟﻤﻴﺖ ﺍﻟﻤﺸﺮﻙ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﻤﺸﺮﻙ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻳﺎﺑﺴﺔ ﺃﻭ ﺭﻃﺒﺔ ﻭﻋﻠﻴﻬﺎ ﻟﺤﻢ ﺃﻭ ﺭﻃﻮﺑﺔ ﻓﻤﺎ ﺧﺮﺟﺖ ﻣﻨﻪ ﻭﻓﺎﺭﻗﺘﻪ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﻳﻨﻘﺾ ﻭﺿﻮﺀ ﻣﻦ ﻣﺴﻬﺎ ﻭﻳﺪﻩ ﺭﻃﺒﺔ ﺃﻭ ﻳﺎﺑﺴﺔ‪ ،‬ﻭﻣﻦ ﻣﺴﻬﺎ ﻭﺑﻬﺎ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﻗﺪ‬ ‫ﺟﻒ ﻭﻳﺪ ﺍﻟﻤﺎﺱ ﻟﻬﺎ ﻳﺎﺑﺴﺔ ﻓﻼ ﻧﻘﺾ ﻋﻠﻰ ﻭﺿﻮﺋﻪ ﻷﻥ ﺍﻟﻴﺎﺑﺲ ﺇﺫﺍ ﺍﻟﺘﻘﻴﺎ ﻟﻢ‬ ‫ﻳﺄﺧﺬ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪.١٤١‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ،١٥٤‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪ ،٢٧٧‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬ ﺹ ‪.٣٩١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪142‬‬ ‫ﺯﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﻤﺲ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﻔﺮﻭﺝ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺇﺫﺍ ﻣﺲ ﺍﻟﺮﺟﻞ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻫﺎ ﻭﻻ ﺑﺄﺱ ﻋﻠﻰ‬ ‫ﻭﺿﻮﺋﻪ ﺩﻭﻧﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻓﻘﻂ ﻭﻟﻴﺲ ﻓﻲ ﻫﺬﺍ ﺇﺟﻤﺎﻉ ﻭﻟﻜﻦ ﻫﺬﺍ‬ ‫ﺍﺗﻔﺎﻕ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﻦ ﺃﻓﻀﻰ ﺑﻴﺪﻩ ﺇﻟﻰ‬ ‫ﻓﺮﺟﻪ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ«‪ ...‬ﻭﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﺟﻮﻑ ﺍﻟﻔﺮﺝ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ‪ ،‬ﻭ‪...‬‬ ‫ﻛﺬﻟﻚ ﻣﺲ ﻓﺮﻭﺝ ﺍﻟﺪﻭﺍﺏ‪ ...‬ﻭﻣﺲ ﺍﻟﻤﺮﺃﺓ ﺑﺸﻬﻮﺓ ﻳﻨﻘﺾ ﻭﺑﻼ ﺷﻬﻮﺓ ﻻ ﻳﻨﻘﺾ‬ ‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻟﺸﻬﻮﺓ ﻭﻻ ﻣﻦ ﺃﺳﺒﺎﺑﻬﺎ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‬ ‫ﻷﻧﻪ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﻏﻴﺮ ﺷﻬﻮﺓ ﺃﻋﻨﻲ ﺇﻟﻰ ﺍﻟﻜﻒ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺬﻟﻚ‪ :‬ﺍﻟﻨﻈﺮ ﺇﻟﻰ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺑﺸﻬﻮﺓ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ)‪ (١‬ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻣﻦ ﺭﺟﻞ ﺃﻭ‬ ‫ﺍﻣﺮﺃﺓ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ‬ ‫ﻭﺍﻟﻐﺎﺋﻂ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﻨﻘﻄﻊ ﻭﻗ ﺘﺎ ﻭﻳﻌﻮﺩ ﻭﻗ ﺘﺎ ﻭﺧﺮﻭﺝ ﺍﻟﺮﻳﺢ ﻣﻦ ﺍﻟﺪﺑﺮ‬ ‫ﻣﻀﻄﺠﻌﺎ ﻭﺯﻭﺍﻝ ﺍﻟﻌﻘﻞ ﺑﺠﻨﻮﻥ ﺃﻭ ﺳﻜﺮ ﺃﻭ‬ ‫‬‫ﻭﻏﻴﺒﻮﺑﺔ ﺍﻟﺤﺸﻔﺔ ﻓﻲ ﺍﻟﻔﺮﺝ ﻭﺍﻟﻨﻮﻡ‬ ‫ﻣﺮﺽ ﻭﺍﻟﻤﺬﻱ ﻭﺍﻟﻮﺩﻱ ﻭﺍﻟﻤﻨﻲ ﻭﺩﻡ ﺍﻟﺤﺎﺋﺾ ﻭﺩﻡ ﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ‬ ‫ﺳﻮﻯ ﺫﻟﻚ)‪.(٢‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺍﻹﺟﻤﺎﻉ ﺃﻥ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﻋﺸﺮﺓ‪ :‬ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺍﻟﻐﺎﺋﻂ‪،‬‬ ‫ﻣﻀﻄﺠﻌﺎ ﻟﻠﻨﻌﺎﺱ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﻨﻲ‪ ،‬ﻭﺍﻟﻤﺬﻱ‪ ،‬ﻭﺍﻟﻮﺩﻱ‪ ،‬ﻭﺧﺮﻭﺝ ﺍﻟﺮﻳﺢ ﻣﻦ ﺍﻟﺪﺑﺮ‪ ،‬ﻭﺍﻟﻨﻮﻡ‬ ‫ﻭﺯﻭﺍﻝ ﺍﻟﻌﻘﻞ ﺑﺒﺮﺷﺎﻡ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻘﻲﺀ‪ ،‬ﻭﺍﻟﺮﻋﺎﻑ ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻭﻓﻲ ﺟﺎﻣﻊ ﺃﺑﻲ‬ ‫ﻣﺤﻤﺪ‪ :‬ﻭﺩﻡ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﻏﻴﺒﻮﺑﺔ ﺍﻟﺤﺸﻔﺔ ﻓﻲ ﺍﻟﻔﺮﺝ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٨‬ ﺹ ‪ ١٥٧‬ ‪ ،١٦٠‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ١٤٢‬ ‪ ،١٤٧‬ﻭ ﺝ ‪ ١‬ﺹ ‪ ،١٩٩‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ‬ ‫ﺟﻌﻔﺮ ﺝ ‪ ١‬ ﺹ ‪ ٣٩١‬ ‪.٣٩٣‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪ ،١٦٥‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ،١٦٠‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪.٢٣١‬‬ ‫)‪ (٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪ ،١٨٢‬ﻭﺍﻟﻤﺼﻨﻒﺝ ‪ ٤‬ ﺹ ‪.١٥٩‬‬ ‫‪143‬‬‫‪ ٩‬ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ )ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ(‬ ‫ﺡﺣﻜﻢ ﺍﻟﻀﺤﻚ ﻭﺍﻟﻘﻬﻘﻬﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺧﺎﺭﺟﻬﺎ ﻓﻲ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﺤﻚ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺿﻮﺀﺍ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻳﻨﻘﺾ‬ ‫‬‫ﻻ ﻳﻨﻘﺾ ﻃﻬﺎﺭﺓ ﻭﻻ ﻳﻮﺟﺐ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻧﻘﺾ ﻃﻬﺎﺭﺓ ﻣﻦ ﺿﺤﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻣﻦ‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﺸﺄﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻘﻬﻘﻬﺔ ﻫﻲ‬ ‫‬‫ﻗﻬﻘﻪ ﺿﺎﺣﻜ ﺎ ﺍﻧﺘﻘﻀﺖ ﺻﻼﺗﻪ ﻭﻭﺿﻮﺅﻩ‬ ‫ﺍﻟﺘﻲ ﻳﺘﺤﺮﻙ ﻣﻨﻬﺎ ﺍﻟﻘﻠﺐ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻭﺿﺤﻚ ﺣﺘﻰ ﻛﺸﺮ ﻋﻦ ﺃﺳﻨﺎﻧﻪ‬ ‫ﻓﺬﻟﻚ ﻳﻨﻘﺾ ﺻﻼﺗﻪ ﻭﻻ ﻳﻨﻘﺾ ﻭﺿﻮﺀﻩ‪ ،‬ﻭﺇﻥ ﺿﺤﻚ ﻭﻟﻢ ﺗﺒﻠﻎ ﺗﻜﺸﻴﺮ ﺍﻷﺳﻨﺎﻥ‬ ‫ﻭﻻ ﺣﺮﻛﺔ ﺍﻟﺒﺪﻥ ﻓﻼ ﻳﻨﺘﻘﺾ ﻭﺿﻮﺅﻩ ﻭﻻ ﺻﻼﺗﻪ)‪.(١‬‬ ‫ﻁﺣﻜﻢ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﻤﺲ ﺍﻟﻤﻴﺖ‪:‬‬ ‫ﺑﺎﻟﺴﻨﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻣﺲ ﺍﻟﻤﻴﺖ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ‪‬‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺑﻘﻮﻟﻪ‪» :‬ﻣﺲ ﺍﻟﻤﻴﺖ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ«‪ ،‬ﻓﻜﻞ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﻴﺘﺔ‬ ‫ﻧﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺨﺒﺮ ﻭﻟﻲ ﺃﻭ ﻏﻴﺮ ﻭﻟﻲ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﻲ‬ ‫ﻣﻌﻤﻤﺎ‬ ‫‬‫ﺧﺎﺭﺟﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻟﺠﺎﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﻬﺎﺋﻢ ﺧﺎﺭﺟﺔ ﻣﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺭﺩ‬ ‫‬ ‫ﻭﺟﺐ ﺇﺟﺮﺍﺅﻩ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﺍﻟﻤﺪﻋﻲ ﻟﺘﺨﺼﻴﺼﻪ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ﻭﺍﺧﺘﻠﻒ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻣﺲ ﺍﻟﻤﻴﺖ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻻ ﻳﻨﺠﺲ ﻣﻦ ﻣﺴﻪ ﻭﻓﻲ ﻣﻮﺿﻊ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺭﻃﺒﺎ ﻛﺎﻥ‬ ‫ﻧﻘﻀﺎ ‬ ‫ﻣﺴﻠﻤﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ‬ ‫‬‫ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻓﻼ ﻧﺮﻯ ﻋﻠﻰ ﻣﻦ ﻣﺲ ﻣﻴ ﺘﺎ‬ ‫ﻳﺎﺑﺴﺎ ﻗﺒﻞ ﺃﻥ ﻳﻄﻬﺮ ﻭﻫﻮ ﺭﻃﺐ ﺃﻭ ﻳﺎﺑﺲ)‪ ،(٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻟﻌﻞ ﻗﻮﻻ ﺃﻥ‬ ‫ﺃﻭ ‬ ‫ﻋﻠﻰ ﻣﻦ ﻣﺲ ﺍﻟﻤﻴﺖ ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ‪:‬‬ ‫ﻳﺎﺑﺴﺎ ﺍﻧﺘﻘﺾ‬ ‫ﺭﻃﺒﺎ ﺃﻭ ‬ ‫ﻛﻞ ﻣﻦ ﻣﺲ ﻣﻴﺘﺔ ﻳﺎﺑﺴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺭﻃﺒﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺎﺱ ﻟﻬﺎ ‬ ‫ﻭﺿﻮﺅﻩ ﺑﺎﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ‪» :‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺨﺒﺮ‪ :‬ﺑﻌﺪ ﺃﻥ ﻳﻐﺴﻞ ﺃﻭ ﻗﺒﻞ ﺃﻥ ﻳﻐﺴﻞ«‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ،١٤٠‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪.٢٥٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ ﺹ ‪ ،١٥١‬ﻭﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ ﺹ ‪ ،٢٧٣‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬‬ ‫ﺹ ‪.٣٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪144‬‬ ‫ﻱﺣﻜﻢ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﺮﺩﺓ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﺍﺭﺗﺪ ﺛﻢ ﺃﺳﻠﻢ ﻣﻦ ﺣﻴﻨﻪ ﻓﻴﺮﺟﻊ ﻳﺘﻮﺿﺄ‪،‬‬ ‫ﻭﻣﻦ ﺍﺭﺗﺪ ﻓﻲ ﻧﻔﺴﻪ ﺑﻐﻴﺮ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﻓﻌﻨﺪﻱ ﺃﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻲ ﻧﻘﺾ ﻭﺿﻮﺋﻪ‬ ‫ﻧﻔﺴﺎ ﺃﻭ ﺳﺮﻕ ﻣﺎ ﻳﺠﺐ ﺑﻪ ﺍﻟﻘﻄﻊ ﺃﻭ ﺭﻛﺐ ﺍﻟﻜﺒﺎﺋﺮ‪،‬‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻗﺘﻞ ‬ ‫ﻭﻓﻲ ﻣﻮﺿﻊ ﻓﻲ ﺍﻟﻤﺮﺗﺪ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺣﺎﻝ ﺇﻥ‬ ‫ﺍﺭﺗﺪ ﻭﻫﻮ ﻣﺘﻮﺿﺊ‪ ،‬ﻭﺃﻧﻪ ﻳﺒﻄﻞ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﻓﻲ ﺍﻹﺳﻼﻡ ﺑﺤﻜﻢ ﺍﻟﺮﺩﺓ ﻷﻥ‬ ‫ﺍﻟﺮﺩﺓ ﺗﺒﻄﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﻏﺴﻞ ﻭﻻ ﻭﺿﻮﺀ ﺇﺫﺍ ﺭﺟﻊ ﻷﻧﻪ ﺇﺫﺍ ﺍﻧﺘﻘﻞ‬ ‫ﺣﻜﻤﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺴﺮﻳﺮﺓ ﻓﺮﺟﻌﺘﻪ ﺗﺠﺰﺋﻪ ﺑﺎﻋﺘﻘﺎﺩ ﺍﻟﺴﺮﻳﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻥ‬ ‫ﺗﺠﺰﻳﻪ ﺍﻟﺮﺟﻌﺔ ﻓﻲ ﺍﻟﺴﺮﻳﺮﺓ ﺃﺷﺒﻪ ﺃﻥ ﺟﻤﻴﻊ ﺃﻋﻤﺎﻟﻪ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﻔﻌﺎﻝ ﻭﺍﻟﻤﻘﺎﻝ ﻋﻠﻰ‬ ‫ﺟﻤﻠﺘﻪ ﻷﻧﻪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺤﺪﺙ ﻟﻜﻞ ﺫﻧﺐ‬ ‫ﺗﻮﺑﺔ«‪ ،‬ﺍﻟﺴﺮﻳﺔ ﺑﺎﻟﺴﺮﻳﺮﺓ‪ ،‬ﻭﺍﻟﻌﻼﻧﻴﺔ ﺑﺎﻟﻌﻼﻧﻴﺔ‪ ،‬ﻓﺎﻟﺴﺮﻳﺮﺓ ﻣﺎ ﺃﺳﺮﺗﻪ ﺍﻟﻘﻠﻮﺏ ﻋﻨﺪ‬ ‫ﺣﻀﻮﺭ ﺍﻟﺨﻄﺮﺍﺕ ﻭﻣﺘﺎﺑﻌﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﻼﻧﻴﺔ ﻣﺎ ﺃﻋﻠﻨﻪ ﺍﻟﻔﺎﻋﻞ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﻘﻮﻝ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﺛﺒﺖ ﺃﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺭﺟﻌﺔ ﺑﻠﺴﺎﻥ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﺑﻘﻠﺒﻪ ﻓﻜﺬﻟﻚ ﺃﻋﻤﺎﻟﻪ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﻏﺴﻞ ﻋﻠﻴﻪ ﻷﻥ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﻹﻳﻤﺎﻥ ﺯﺍﻝ‬ ‫ﺍﻟﻮﺿﻮﺀ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪ ١‬ ﺹ ‪ ،١٨١‬ﻭﺍﻧﻈﺮ‪ :‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ﺝ ‪ ١٦‬ﺹ ‪ ،٢٠٧‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪١‬‬ ‫ﺹ ‪.٣٨٠‬‬ ‫‪145‬‬ ‫‪١٠‬‬ ‫ا‪ r; C+‬ا‪ M$K‬وا ‪$Q‬ة‬ ‫‪ x ١‬اﻷظ‪:‬‬ ‫ﻣﺴﻮﺣﺎ‪ :‬ﺫﻫﺐ‪ ،‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﻤﺘﻠﻄﺦ ﺃﻭ ﺍﻟﻤﺒﺘﻞ‬ ‫‬‫ﻣﺴﺢ ﻓﻲ ﺍﻷﺭﺽ‪ :‬ﻳﻤﺴﺢ‬ ‫ﺃﻣﺮ ﻳﺪﻩ ﻋﻠﻴﻪ ﻹﺫﻫﺎﺏ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺃﺛﺮ ﻣﺎﺀ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺸﻲﺀ‬ ‫ﻣﺴﺤﺎ ‪‬‬ ‫‬ ‫ﺃﻣﺮ ﻳﺪﻩ ﻋﻠﻴﻪ ﺑﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺴﺢ ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ‬ ‫ﺑﺎﻟﻤﺎﺀ ﺃﻭ ﺍﻟﺪﻫﻦ‪ :‬‬ ‫ﺍﻟﻌﺰﻳﺰ‪] ﴾ 1 0 / . - ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﻣﺴﺢ‬ ‫ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻴﺘﻴﻢ‪ :‬ﻋﻄﻒ ﻋﻠﻴﻪ‪ .‬ﻭﻣﺴﺢ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪ :‬ﻟﻤﺴﻪ ﻭﺗﺴﻠﻢ‬ ‫ﺗﺒﺮﻛﺎﺗﻪ‪ ،‬ﻭﺗﻤﺴﺢ ﺑﺎﻟﻤﺎﺀ ﻭﻣﻨﻪ‪ :‬ﺍﻏﺘﺴﻞ‪ ،‬ﻭﻟﻠﺼﻼﺓ‪ :‬ﺗﻮﺿﺄ‪ ،‬ﻭﺑﺎﻷﺭﺽ‪ :‬ﺗﻴﻤﻢ)‪،(١‬‬ ‫ﻭﺍﻟﺨﻒ‪ :‬ﻣﺎ ﻳﻠﺒﺲ ﻓﻲ ﺍﻟﺮﺟﻞ ﻣﻦ ﺟﻠﺪ ﺭﻗﻴﻖ‪ ،‬ﻭﺍﻟﺨﻒ ﻟﻠﺒﻌﻴﺮ ﻛﺎﻟﺤﺎﻓﺮ‬ ‫ﻟﻠﻔﺮﺱ ﻭﻣﺎ ﺃﺻﺎﺏ ﺍﻷﺭﺽ ﻣﻦ ﺑﺎﻃﻦ ﻗﺪﻡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﺠﻤﻊ‪ :‬ﺧﻔﺎﻑ ﺃﻭ‬ ‫ﺃﺧﻔﺎﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺜﻞ‪» :‬ﺭﺟﻊ ﺑﺨﻔﻲ ﺣﻨﻴﻦ« ﻳﻀﺮﺏ ﻋﻨﺪ ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟﺤﺎﺟﺔ‬ ‫ﻭﺟﺒﻮﺭﺍ‪ :‬ﺻﻠﺢ‪ ،‬ﻳﻘﺎﻝ‪:‬‬ ‫‬‫ﺟﺒﺮﺍ‬ ‫‬‫ﻭﺍﻟﺮﺟﻮﻉ ﺑﺎﻟﺨﻴﺒﺔ)‪ .(٢‬ﻭﺍﻟﺠﺒﻴﺮﺓ‪ :‬ﻣﻦ ﺟﺒﺮ ﻳﺠﺒﺮ‬ ‫ﻭﺟﺒﻮﺭﺍ ﻭﺟﺒﺎﺭﺓ‪ :‬ﺃﺻﻠﺤﻪ‪ ،‬ﻭﻭﺿﻊ ﻋﻠﻴﻪ ﺍﻟﺠﺒﻴﺮﺓ‪،‬‬ ‫‬‫ﺟﺒﺮﺍ ﻟﻌﻈﻢ ﺍﻟﻜﺴﻴﺮ‪ ،‬ﺟﺒﺮ‬ ‫‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺟﺒﺮ ﻋﻈﻤﻪ ﺃﺻﻠﺢ ﺷﺆﻭﻧﻪ ﻭﻋﻄﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺒﺮ ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﻴﺘﻴﻢ‪ :‬ﻛﻔﺎﻩ‬ ‫ﺣﺎﺟﺘﻪ ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺪﻋﺎﺀ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺟﺒﺮﻧﻲ ﻭﺍﻫﺪﻧﻲ« ﻭﺍﻟﺠﺒﺎﺭﺓ‪ :‬ﺣﺮﻓﺔ‬ ‫ﺍﻟﻤﺠﺒﺮ‪ ،‬ﻭﻣﺎ ﻳﺸﺪ ﻋﻠﻰ ﺍﻟﻌﻈﻢ ﺍﻟﻤﻜﺴﻮﺭ ﻟﻴﻨﺠﺒﺮ ﻭﺍﻟﺠﻤﻊ ﺟﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﺠﺒﺮ‪:‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺝ ‪ ٢‬ ﺹ ‪.٨٦٨/٨٦٧‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١‬ ﺹ ‪.٢٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪146‬‬ ‫ﺍﻟﻌﻮﺩ ﺗﺠﺒﺮ ﺑﻪ ﺍﻟﻌﻈﺎﻡ ﻭﺍﻟﺠﻤﻊ ﺟﺒﺎﺭ‪ ،‬ﻭﺍﻟﺠﺒﻴﺮﺓ‪ :‬ﻣﺎ ﻳﺸﺪ ﻋﻠﻰ ﺍﻟﻌﻈﻢ‬ ‫ﺍﻟﻤﻜﺴﻮﺭ ﻭﺍﻟﺠﻤﻊ ﺟﺒﺎﺋﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺠﺒﺎﺋﺮ ﺟﻤﻊ ﻭﺍﻟﻤﻔﺮﺩ ﺟﺒﺎﺭ ﻭﺟﺒﺎﺭﺓ ﻭﻫﻲ ﺍﻟﻌﻴﺪﺍﻥ ﻭﻧﺤﻮﻫﺎ‬ ‫ﻣﻤﺎ ﻳﺠﺒﺮ ﺑﻪ ﺍﻟﻌﻈﻢ ﻭﻣﺜﻞ ﺍﻟﺠﺒﺎﺋﺮ‪ :‬ﻏﻄﺎﺀ ﺍﻟﺠﺮﺡ ﺇﺫﺍ ﻛﺎﻧﺖ ﺇﺯﺍﻟﺘﻪ ﺗﻀﺮﻩ)‪،(٢‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺇﻣﺮﺍﺭ ﺍﻟﻤﺎﺀ ﺑﻤﺴﺢ ﺍﻟﺨﻔﻴﻦ ﺍﻟﻤﻠﺒﻮﺳﻴﻦ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺃﻭ ﻋﻠﻰ ﺍﻟﺠﺒﻴﺮﺓ‬ ‫‬ ‫ﻋﻠﻰ ﺍﻟﺠﺰﺀ ﺍﻟﻤﺮﻳﺾ ﻣﻦ ﺃﺣﺪ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ ﺃﻭ ﺃﺣﺪ‬ ‫ﺃﺟﺰﺍﺀ ﺍﻟﺒﺪﻥ ﻓﻲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺟﻨﺎﺑﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺟﺎﺭﺣﺔ ﻣﻦ ﺣﺪﻭﺩ ﻭﺿﻮﺋﻪ ﺟﺮﺡ ﺃﻭ ﻛﺴﺮ ﻋﻠﻴﻪ‬ ‫ﺟﺒﺎﺋﺮ ﻭﻳﺨﺎﻑ ﺇﻥ ﻣﺴﻪ ﺍﻟﻤﺎﺀ ﺃﻥ ﻳﺰﺩﺍﺩ ﻋﻠﻴﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺴﻪ ﺍﻟﻤﺎﺀ ﻭﻳﻮﺿﺊ‬ ‫ﺑﻘﻴﺔ ﺍﻟﺠﺎﺭﺣﺔ ﻭﻳﺠﺮﻱ ﺍﻟﻤﺎﺀ ﺣﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻔﺮﻍ ﺗﻠﻚ ﺍﻟﺠﺎﺭﺣﺔ ﺗﻮﺿﺄ ﻟﺒﻘﻴﺔ‬ ‫ﺃﻳﻀﺎ)‪ ...(٣‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﻋﻦ ﺍﻟﻜﺴﺮ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪ ﺍﻟﺮﺟﻞ‬ ‫ﺟﻮﺍﺭﺡ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺗﻴﻤﻢ ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻣﺠﺒﺮ ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﺠﺒﺎﺋﺮ ﻭﻳﺘﻮﺿﺄ‪ ،‬ﻛﻴﻒ ﻳﻔﻌﻞ؟ ﻗﺎﻝ‪:‬‬ ‫ﻳﻤﺴﺢ ﻣﻦ ﻓﻮﻕ ﺍﻟﺠﺒﺎﺋﺮ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ ﺃﻥ ﻳﻀﺮﻩ ﺍﻟﻤﺎﺀ ﻣﺴﺢ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻳﺪﻩ‬ ‫ﻭﻟﻢ ﻳﻤﺴﺢ ﺍﻟﺠﺒﺎﺋﺮ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﻳﺪﻩ ﺷﻲﺀ ﺗﻮﺿﺄ ﺛﻢ ﺗﻴﻤﻢ ﻟﺘﻠﻚ‬ ‫ﺟﺮﺣﺎ ﻓﻲ ﻣﻮﺍﺿﻊ ﺍﻟﻮﺿﻮﺀ‬ ‫‬‫ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺘﻲ ﻟﻢ ﻳﻤﺴﻬﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻤﺴﻪ ﺍﻟﻤﺎﺀ ﺃﻭ ﻋﻠﻴﻪ ﺩﻭﺍﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﻛﻤﺎ ﻭﺻﻔﺖ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺃﺣﺴﺒﻬﺎ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ‪ ...‬ﻭﻗﺎﻝ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺠﺒﺎﺋﺮ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺟﺎﺭﺣﺔ‬ ‫ﺗﺎﻣﺔ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻐﺴﻠﻬﺎ ﻛﻠﻬﺎ ﻏﺴﻞ ﺳﺎﺋﺮﻫﺎ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺠﻮﺍﺭﺡ ﻭﺗﻴﻤﻢ‬ ‫ﺟﻨﺒﺎ ﻓﻜﺬﻟﻚ ﻳﻐﺴﻞ ﺳﺎﺋﺮ‬ ‫ﺟﻨﺒﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ‬ ‫ﺑﺎﻟﺼﻌﻴﺪ ﻟﺘﻠﻚ ﺍﻟﺠﺎﺭﺣﺔ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺍﻟﺠﻮﺍﺭﺡ ﻭﻳﺘﻴﻤﻢ ﻟﺘﻠﻚ ﺍﻟﺠﺎﺭﺣﺔ ﻟﻠﻮﺿﻮﺀ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ ﺹ ‪.١٠٥/١٠٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.٣٧٤‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪.٢٠٥‬‬ ‫)‪ (٤‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪.٢٠٦‬‬ ‫‪147‬‬‫‪ ١٠‬ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻭﺍﻟﺠﺒﻴﺮﺓ‬ ‫‪ #,- ٢‬ا‪ r; C+‬ا ‪ fQ‬و‪ /'$$L‬ود‪:/;$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭ( ﺍﻟﻌﻀﻮ )ﺍﻟﻌﻠﻴﻞ ﻫﻞ ﻳﻤﺴﺢ ﺑﺎﻟﻤﺎﺀ( ﻭﺗﻜﻔﻲ ﻣﺴﺤﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻣﺴﺢ ﺍﻟﺼﺤﻴﺢ ﺛﻼﺛﺎ ﻓﻘﺎﺋﻢ ﻣﻘﺎﻡ ﻏﺴﻠﺔ ﻭﺍﺣﺪﺓ‪) ،‬ﻭﻟﻮ( ﻛﺎﻧﺖ ﺍﻟﻤﺴﺤﺔ‬ ‫ﻓﺼﺎﻋﺪﺍ )ﻋﻠﻰ ﺍﻟﺠﺒﺎﺋﺮ ﺑﺎﺳﺘﻴﻌﺎﺏ‪ ...‬ﻭﻣﺜﻞ ﺍﻟﺠﺒﺎﺋﺮ ﻏﻄﺎﺀ ﺍﻟﺠﺮﺡ ﺇﺫﺍ‬ ‫‬‫ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﻛﺎﻧﺖ ﺇﺯﺍﻟﺘﻪ ﺗﻀﺮﻩ )ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ( ﻭﻟﻜﻦ ﻇﺎﻫﺮ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﺠﺮﺡ‬ ‫ﻏﻄﺎﺀ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺴﺤﻪ ﺟﻌﻞ ﻋﻠﻴﻪ ﺍﻟﻐﻄﺎﺀ ﻟﻴﻤﺴﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻨﺘﻘﺾ ﻭﺿﻮﺀﻩ‬ ‫ﺇﺳﻘﺎﻁ ﺍﻟﻐﻄﺎﺀ ﺑﻌﺪ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺗﻤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﻛﻤﺎ ﻳﺘﻴﻤﻢ ﺍﻟﺮﺟﻞ ﻋﻠﻰ‬ ‫ﻭﺟﻪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻴﺘﺔ ﻭﻳﺪﻳﻬﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺴﺘﺮ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻭﻻ ﻳﺒﻄﻞ ﺗﻴﻤﻤﻪ ﻟﻬﺎ ﺑﺴﻘﻮﻁ‬ ‫ﺍﻟﺴﺘﺮ )ﺃﻭ ﻳﻐﺴﻞ ﺍﻟﺴﺎﻟﻢ ﻭﻳﺘﻴﻤﻢ ﻟﻠﻌﻠﻴﻞ( ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﻀﺮﻩ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻓﻔﺮﺽ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻐﺴﻞ ﻭﻓﺮﺽ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺘﻴﻤﻢ )ﻛﻞ ﻋﻀﻮ ﺑﻔﺮﺿﻪ( ﻋﻠﻰ‬ ‫ﻫﺬﺍ )ﺃﻭ ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﻌﻠﻴﻞ( ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﺑﻞ ﺍﺭﺗﻔﻊ ﺣﺪﺛﻪ ﺑﻐﺴﻞ ﺍﻟﺴﺎﻟﻢ ﻓﻼ‬ ‫ﻳﺘﻴﻤﻢ ﻟﻪ‪ ،‬ﻭﻳﺘﻮﺿﺄ ﻟﻠﺴﺎﻟﻢ ﺃﻭ ﻫﺬﺍ ﺇﻥ ﻗ ‪‬ﻞ ﻣﺤﻞ ﺍﻟﻌﻠﺔ ﺑﺄﻥ ﺛﻠﺚ ﻋﻀﻮ ﺃﻭ ﺩﻭﻧﻪ )ﺃﻭ(‬ ‫ﺃﻱ ﺃﻭ ﺳﻘﻂ )ﺍﻟﻮﺿﻮﺀ ﻭﻟﺰﻣﻪ ﺍﻟﺘﻴﻤﻢ( ﻟﻠﺴﺎﻟﻢ ﻭﺍﻟﻌﻠﻴﻞ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﺇﻥ ﻛﺜﺮ ﺍﻟﻌﻠﻴﻞ‬ ‫ﺑﺄﻥ ﻛﺎﻥ ﺛﻼﺛﺔ ﺃﻋﻀﺎﺀ‪) ،‬ﻭﻛﺎﻟﻮﺿﻮﺀ( ﻓﻲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ )ﺍﻟﻐﺴﻞ()‪ .(١‬ﻭﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪:‬‬ ‫ﻭﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺠﺒﺎﺋﺮ ﻭﺍﻟﻌﺼﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺠﺮﺡ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﻳﺠﺰﻱ ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺼﻠﻲ ﺑﻬﺬﺍ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﻋﻠ ‪‬ﻴﺎ ﻛﺴﺮﺕ ﺇﺣﺪﻯ ﻳﺪﻳﻪ‬ ‫ﻳﻮﻡ ﺃﺣﺪ ﻓﺄﻣﺮﻩ ﺍﻟﻨﺒﻲ ﮊ ﺑﻮﺿﻊ ﺍﻟﺠﺒﺎﺋﺮ ﻭﺍﻟﻤﺴﺢ ﻓﻮﻗﻬﺎ ﻭﻟﻢ ﻳﺄﻣﺮ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻻ ﺑﻮﺿﻊ ﺍﻟﺠﺒﺎﺋﺮ ﻭﺍﻟﻌﺼﺎﺑﺔ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ)‪.(٢‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺃﻧﻪ‬ ‫ﺍﻧﻜﺴﺮ ﺃﺣﺪ ﺯﻧﺪﻳﻪ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﻨﺒﻲ ﮊ ﺃﻥ ﻳﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺠﺒﺎﺋﺮ ﻓﻘﺎﻝ ﻟﻪ‪» :‬ﻧﻌﻢ«‪،‬‬ ‫ﺟﺎﺑﺮﺍ ﻳﻘﻮﻝ ﻓﻲ ﺭﺟﻞ ﺑﺮﺃﺳﻪ ﺟﺮﺡ ﻭﻋﻠﻴﻪ‬ ‫‬‫ﻭﻋﻦ ﺣﺎﺯﻡ ﻋﻦ ﺗﻤﻴﻢ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.٣٧٤‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٨‬ ﺹ ‪.٢٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪148‬‬ ‫ﺧﺮﻗﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺰﻋﻬﺎ ﻋﻨﻪ ﻣﻦ ﺛﻠﺞ ﺃﻭ ﺑﺮﺩ ﻣﺴﺢ ﻓﻮﻕ ﺧﺮﻗﺔ ﺍﻟﺠﺮﺡ ﻓﻲ‬ ‫ﻓﺎﺳﺪﺍ ﺇﻥ ﻟﻢ ﻳﻤﺴﺢ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻳﺠﺰﻳﻪ ﺃﻥ‬ ‫‬‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻛﺎﻥ ﻏﻴﺮﻩ ﻳﻘﻮﻝ‪:‬‬ ‫ﻳﻤﺴﺢ ﻋﻠﻴﻪ‪ ...‬ﻗﺎﻝ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺠﺒﺎﺋﺮ ﻳﻤﺴﺢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻤﻦ ﺭﻭﻯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ‬ ‫ﺍﻟﺠﺒﺎﺋﺮ ﻭﺍﻟﻌﺼﺎﺋﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ ...‬ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ)‪.(١‬‬ ‫‪ #,- ٣‬ا‪ r; C+‬ا‪ M$K‬ود‪:/;$‬‬ ‫ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﺴﺢ ﺧﻔﻪ ﻗﻂ‪ .‬ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ‬ ‫ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﺴﺢ ﻋﻠﻰ ﺧﻔﻪﺧﻔﻴﻪﻗﻂ)‪ .(٢‬ﻭﺇﻧﻲ ﻭﺩﺩﺕ ﺃﻥ‬ ‫ﻳﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺭﺟﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ ﺃﻭ ﻳﻘﻄﻊ ﺍﻟﺨﻔﻴﻦ ﻣﻦ ﺃﻥ ﻳﻤﺴﺢ ﻋﻠﻴﻬﻤﺎ‪ .‬ﻭﻋﻦ‬ ‫ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﺃﺩﺭﻛﺖ ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻓﺴﺄﻟﺘﻬﻢ‪» :‬ﻫﻞ ﻳﻤﺴﺢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ ﺧﻔﻴﻪ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ«‪.‬‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﻛﻴﻒ ﻳﻤﺴﺢ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻔﻴﻪ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺨﺎﻃﺒﻨﺎ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫ﺑﻨﻔﺲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻤﺎ ﻳﺮﻭﻳﻪ ﻣﺨﺎﻟﻔﻮﻧﺎ ﻓﻲ ﺃﺣﺎﺩﻳﺜﻬﻢ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪» :‬ﻷﻥ ﺃﺣﻤﻞ ﺍﻟﺴﻜﻴﻦ‬ ‫ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ«)‪.(٣‬‬ ‫ﻋﻠﻰ ﻗﺪﻣﻲ ﺃﺣﺐ ‪‬‬ ‫ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻷﺛﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭ‪ ...‬ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺣﺪﺙ‬ ‫ﻣﺴﺎﻓﺮﺍ ﺇﺫﺍ ﺃﺗﻰ ﺍﻟﻐﺎﺋﻂ ﺃﻭ ﺍﻟﺒﻮﻝ ﺃﻭ ﺣﺪﺙ‬ ‫‬‫ﻣﻘﻴﻤﺎ ﻛﺎﻥ ﺃﻭ‬ ‫‬‫ﻧﺰﻉ ﺧﻔﻴﻪ ﻭﻏﺴﻞ ﻗﺪﻣﻴﻪ‬ ‫ﻳﻨﻘﺾ ﻭﺿﻮﺀﻩ‪.‬‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ ﺹ ‪ ،٤٣٧/٤٣٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪ ١‬ ﺹ ‪.٢٣٩‬‬ ‫)‪ (٢‬ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ ﺹ ‪.٤٣٨‬‬ ‫)‪ (٣‬ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ ﺹ ‪.٤٣٨‬‬ ‫‪149‬‬‫‪ ١٠‬ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻭﺍﻟﺠﺒﻴﺮﺓ‬ ‫ﻭﺫﻛﺮﻭﺍ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺃﺑﺮﺃ ﺇﻟﻴﻚ ﻣﻦ ﻗﻮﻟﻲ ﻟﻠﺤﺠﺎﺝ ﺑﻦ‬ ‫ﻳﻮﺳﻒ ﻳﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‪ ،‬ﻭﻟﻢ ﺃﻗﻞ ﻟﻪ ﺇﻻ ﺧﻮﻓﺎ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺧﺎﻓﻪ ﻣﻦ ﻫﻮ‬ ‫ﺃﺿﻌﻒ ﻣﻨﻲ‪ ،‬ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﻟﻢ ﻳﻘﻠﻪ ﻟﻪ ﻓﻌﻮﻓﻲ ﻣﻦ ﺷﺮﻩ ﻭﺍﺑﺘﻠﻴﺖ ﺑﻪ ﺃﻧﺎ«‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺻﻔﺮﺓ ﻋﻦ ﺣﺎﺯﻡ ﻋﻦ ﺗﻤﻴﻢ ﻗﺎﻝ‪» :‬ﺳﺄﻟﺖ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﻠﺖ‪:‬‬ ‫ﺃﺃﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﻠﺖ‪ :‬ﺍﻟﺜﻠﺞ؟ ﻗﺎﻝ‪ :‬ﺍﺧﻠﻌﻬﻤﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﻻ ﺃﺳﺘﻄﻴﻊ‪،‬‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﺍﻵﻥ ﺟﺎﺀ ﺍﻟﻌﺬﺭ«)‪.(١‬‬ ‫‪ ٤‬إ!‪,‬ر ا‪ r; C+‬ا‪ M$K‬وأد'‪:/‬‬ ‫»ﺍﻟﻤﺴﺢ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﺻﻨﻔﺎﻥ‪ :‬ﻣﻨﻔﻲ ﻭﺛﺎﺑﺖ‪ ،‬ﻓﺎﻟﻤﻨﻔﻲ ﻣﻨﻬﻤﺎ‬ ‫ﻋﻨﺪﻧﺎ ﻣﺴﺢ ﺍﻟﺨﻔﻴﻦ‪ ،‬ﻭﺍﻟﺜﺎﺑﺖ ﻣﺎ ﻋﺪﺍﻩ ﺇﻻ ﻣﺴﺢ ﺃﺛﺮ ﺍﻟﻮﺿﻮﺀ‪ ...‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺭﻭﻳﺖ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻓﻲ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺍﻋﺘﻨﻰ‬ ‫ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻛﻞ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻌﺪ ﺳﻤﺎﻋﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﻳﺮﻭﻳﻬﺎ‬ ‫ﻣﺨﺎﻟﻔﻮﻧﺎ ﻓﻠﻢ ﻳﺠﺪ ﻟﻬﺎ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺟﺪ ﻋﻨﺪﻫﻢ ﺇﻧﻜﺎﺭ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ‬ ‫ﺃﻳﻀﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻣﻊ ﻛﺜﺮﺓ ﺣﻔﻈﻪ ﻭﺭﻭﺍﻳﺘﻪ ﻟﻤﺎ ﻟﻢ ﻳﺮ ﻭﻏﻴﺮﻩ‪،‬‬ ‫ﺭﻭﻱ ﺍﻹﻧﻜﺎﺭ ‬ ‫ﻭﺃﻧﻜﺮ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺟﻮﺍﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‪ ،‬ﻭﻻ ﻧﺰﺍﻉ ﻋﻨﺪ ﺍﻟﻘﻮﻡ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻓﻲ ﻋﻠﻢ ﺍﻟﺤﺪﻳﺚ ﻛﺎﻟﺸﻤﺲ ﺍﻟﻄﺎﻟﻌﺔ‪ ،‬ﻓﻠﻮﻻ ﺃﻧﻪ ﻋﺮﻑ ﺃﻥ ﺍﻟﺨﺒﺮ ﺑﺬﻟﻚ ﺿﻌﻴﻒ ﻟﻤﺎ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻣﻤﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺃﻋﻠﻢ ﻣﻦ‬ ‫‪‬‬‫ﺃﻧﻜﺮﻩ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻨﺪ ﺍﻟﻜﻞ ﺃﻋﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻛﺜﻴﺮ ﻣﻤﻦ ﻛﺎﻧﻮﺍ ﻓﻲ ﻋﺼﺮﻩ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺳﺄﻟﻬﻢ‪ ،‬ﻭﻃﻠﺐ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﻓﻠﻢ ﻳﺠﺪﻩ ﻋﻨﺪ ﺃﺣﺪ ﻣﻨﻬﻢ)‪ ،(٢‬ﺛﻢ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺒﻌﺎﺩﻩ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﺁﻳﺔ‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﺍﻟﻤﺎﺋﺪﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻏﻴﺮ ﻏﺴﻞ ﺍﻟﺮﺟﻠﻴﻦ ﻭﻏﻴﺮ ﻣﺴﺤﻬﻤﺎ ‬ ‫ﻣﺴﺤﺎ ﻋﻠﻰ ﺍﻟﺮﺟﻠﻴﻦ‪ ،‬ﻣﻊ ﺃﻧﺎ ﻧﻮﺟﺐ ﻏﺴﻠﻬﻤﺎ ﻟﻠﺒﻴﺎﻥ‬ ‫‬‫ﻓﻠﻴﺲ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‬ ‫)‪ (١‬ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪.٤٣٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪150‬‬ ‫ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺻﻔﺔ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻭﺍﻓﻘﻨﺎ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺟﻤﻴﻌﺎﺁﻝ ﺍﻟﺒﻴﺖﻓﻲ ﻣﺎ ﻗﻴﻞ‪ ،‬ﻭﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ ﻭﺃﺑﻮ‬ ‫‬‫ﻣﻨﻬﻢ ‬ ‫ﺃﻳﻀﺎ ﺑﺂﻳﺔ ﺍﻟﻤﺎﺋﺪﺓ ﺍﻟﺘﻲ ﺍﺳﺘﺪﻝ ﺑﻬﺎ ﺟﺎﺑﺮ‪،‬‬ ‫ﺑﻜﺮ ﺍﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ‬ ‫ﻭﺑﻘﻮﻟﻪ ﮊ ﻟﻤﻦ ﻋﻠﻤﻪ ﺍﻟﻮﺿﻮﺀ‪» :‬ﻭﺍﻏﺴﻞ ﺭﺟﻠﻴﻚ« ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻤﺴﺢ‪ ،‬ﻭﻗﻮﻟﻪ ﺑﻌﺪ‬ ‫ﻏﺴﻠﻬﻤﺎ‪» :‬ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺍﻟﺼﻼﺓ ﻣﻦ ﺩﻭﻧﻪ« ﻭﻗﻮﻟﻪ‪» :‬ﻭﻳﻞ ﻟﻸﻋﻘﺎﺏ ﻣﻦ ﺍﻟﻨﺎﺭ«‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﺴﺢ ﺍﻟﺨﻔﻴﻦ ﺇﻣﺎ ﺑﺪﻋﺔ ﺃﻭ ﻣﻨﺴﻮﺥ‪ ،‬ﻗﻠﺖ‪ :‬ﻟﻜﻦ ﻛﻼﻡ ﺟﺎﺑﺮ‬ ‫ﻭﻧﻘﻠﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﻟﻢ ﻳﻜﻦ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﺎﻝ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺇﻥ ﺍﻷﺧﺒﺎﺭ‬ ‫ﺑﺬﻟﻚ ﻣﻨﺴﻮﺧﺔ ﺑﺎﻟﻤﺎﺋﺪﺓ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻛﺘﺐ ﻗﻮﻣﻨﺎ‪ :‬ﺇﻥ ﺍﻷﻣﻴﺮ ﺍﻟﺤﺴﻴﻦ ﺳﺎﻕ ﻗﺼﺔ‬ ‫ﻓﻲ ﺍﻟﺸﻔﺎﺀ ﻓﻴﻬﺎ ﺍﻟﻤﺮﺍﺟﻌﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺑﻴﻦ ﻋﻠﻲ ﻭﻋﻤﺮ ﻭﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺍﺛﻨﻴﻦ‬ ‫ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺸﻬﺪﻭﺍ ﺑﺄﻥ ﺍﻟﻤﺴﺢ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻤﺎﺋﺪﺓ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻟﻢ ﺃﺭ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ«)‪.(١‬‬ ‫‪ ٥‬ل ‪ 0‬از ا‪ r; C+‬ا‪:M$K‬‬ ‫»ﻭﻗﺪ ﻗﺎﻝ ﺑﺠﻮﺍﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻛﺜﻴﺮ ﻣﻦ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﺃﺟﻤﻊ ﺍﻟﻜﻞ ﻋﻠﻰ‬ ‫ﺃﻧﻪ ﻏﻴﺮ ﻭﺍﺟﺐ ﻓﺘﺮﻛﻪ ﺃﺣﻮﻁ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯﻩ‪ ،‬ﻷﻥ ﺍﻟﻮﺿﻮﺀ ﺛﺎﺑﺖ ﻓﻲ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫‪‬‬‫ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻭﺍﺟﺐ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻓﺎﻵﺧﺬ ﺑﻪ ﺁﺧﺬ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺘﺎﺭﻙ ﻟﺒﻌﻀﻪ ﻣﺨﺎﻟﻒ ﻟﻈﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﻣﺨﺎﻟﻒ ﻷﻫﻞ ﺍﻟﺤﻖ ﻣﻦ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ‪،‬‬ ‫ﻭﺍﻗﻊ ﻓﻲ ﺧﻄﺮ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻓﻼ ﻋﺒﺮﺓ ﺑﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪ :‬ﺇﻥ ﺍﻟﻤﺴﺢ ﺃﻓﻀﻞ ﻷﺟﻞ ﻣﻦ‬ ‫ﻃﻌﻦ ﻓﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺍﻟﺨﻮﺍﺭﺝ ﻭﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﺣﻴﺎﺀ ﻣﺎ ﻃﻌﻦ ﻓﻴﻪ‬ ‫ﺍﻟﺴﻨﺔ ﻟﻢ ﺗﺜﺒﺖ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻮﻥ ﻣﻦ ﺍﻟﺴﻨﻦ ﺃﻓﻀﻞ ﻣﻦ ﺗﺮﻛﻪ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ‪‬‬ ‫ﻭﺃﻥ ﺍﻟﻤﻨﻜﺮ ﻟﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻓﻠﻴﺠﻌﻠﻬﻢ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺣﻴﺚ ﺷﺎﺀ«)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪ ١‬ﺹ ‪.٢٣٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٣٩/٢٣٨‬‬ ‫‪151‬‬ ‫‪١١‬‬ ‫ا‪14‬‬ ‫‪:/ ١‬‬ ‫ﻏﺴﻼ‪ :‬ﺃﺯﺍﻝ ﻋﻨﻪ ﺍﻟﻮﺳﺦ ‪‬‬ ‫ﻭﻧﻈﻔﻪ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬‫‬‫ﻟﻐﺔ‪ :‬ﻏﺴﻞ ﺍﻟﺸﻲﺀ ﻳﻐﺴﻠﻪ‬ ‫ﻏﺴﻞ ﺍﷲ ﺣﻮﺑﺘﻪ‪ :‬ﻃﻬﺮﻩ ﻣﻦ ﺇﺛﻤﻪ‪ ...،‬ﻭﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ‪ :‬ﺑﺎﻟﻎ ﻓﻲ ﻏﺴﻠﻬﺎ‪ ،‬ﻭﺍﻟﻤﻴﺖ‪:‬‬ ‫ﻃ ‪‬ﻬﺮﻩ ﻭﻧ ‪‬ﻘﺎﻩ‪ ،‬ﻭﺍﻏﺘﺴﻞ ﺑﺎﻟﻤﺎﺀ‪ :‬ﻏﺴﻞ ﺑﺪﻧﻪ ﺑﻪ‪ ...‬ﻭﺍﻟﻐﺴﻞ‪ :‬ﺗﻤﺎﻡ ﻏﺴﻞ ﺍﻟﺠﺴﺪ‬ ‫ﻛﻠﻪ‪ ...‬ﻭﺍﻟﻤﻐﺘﺴﻞ‪ :‬ﻣﻮﺿﻊ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺠﻤﻊ ﻣﻐﺎﺳﻞ‪ ،‬ﻭﺍﻟﻤﻐﺴﻠﺔ‪ :‬ﺍﻟﻤﻜﺎﻥ ﺍﻟﻌﺎﻡ‬ ‫ﻟﻐﺴﻞ ﺍﻟﻤﻼﺑﺲ ﺃﻭ ﺗﻨﻈﻴﻔﻬﺎ‪ ،‬ﻭﺧﺸﺒﺔ ﻳﻐﺴﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻴﺖ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ)‪ :(٢‬ﻗﻮﻟﻪ ﺑﺎﺏ ﻓﻲ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﺍﻟﺦ‪ :‬ﺫﻛﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻐﺴﻞ‬ ‫ﻭﻣﻮﺟﺒﺎﺗﻪ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ ﻭﺿﻤﻬﺎ ﻭﺍﻷﻭﻝ ﺃﻓﺼﺢ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ‬ ‫ﻣﺎﻟﻚ ﺍﻟﺜﺎﻧﻲ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻭﻳﺠﻮﺯ ﺿﻢ ﺛﺎﻧﻴﻪ ﺗﺒﻌﺎ ﻷﻭﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻤﺎﺀ ﺿﻢ ﺃﻭﻟﻪ ﺃﻭ‬ ‫ﻣﺎ ﻳﻐﺴﻞ ﺑﻪ ﻣﻦ ﺧﻄﻤﻰ ﺃﻭ ﻏﻴﺮﻩ ﻛﺴﺮﻩ)‪.(٣‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺗﻌﻤﻴﻢ ﺟﻤﻴﻊ ﺍﻟﺠﺴﺪ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﺑﻨﻴﺔ ﻭﻛﻴﻔﻴﺔ ﻣﺨﺼﻮﺻﺔ‪.‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ .‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺝ ‪ ٢‬ﺹ ‪ ،٦٥٣/٦٥٢‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ﺹ ‪.٢٩٠‬‬ ‫)‪ (٢‬ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺳﻌﻴﺪ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﺕ ‪١٠٦٨‬ﻫ ‪ ،‬ﺷﺎﺭﺡ ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﺍﻟﺸﻤﺎﺧﻲ ﺕ ‪٧٩٢‬ﻫ ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٦٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪152‬‬ ‫‪:/+,- ٢‬‬ ‫ﺃﺍﻟﻐﺴﻞ ﺍﻟﻤﻔﺮﻭﺽ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ(‬ ‫ﺍﻟﻮﺍﺟﺒﻴﻦ ﻭﻏﻴﺮﻫﻤﺎ ﻷﻧﻪ ﻻ ﻳﻌﺘﺪ ﺑﻬﻤﺎﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡﺇﻻ ﺑﻪ )ﻭﻟﻠﻘﺮﺍﺀﺓ(‬ ‫ﺍﻟﻘﺮﺁﻥ )ﻭﻣﺲ ﺍﻟﻤﺼﺤﻒ( ﻣﺲ ﺟﻠﺪﻩ ﻭﺃﻭﺭﺍﻗﻪ ﻭﺧﺮﻳﻄﺘﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻐﻤﺮ ﺣﺘﻰ‬ ‫ﻳﺼﻞ ﺍﻟﻐﻤﺮ ﺍﻷﻭﺭﺍﻕ ﻭﺍﻟﺠﻠﺪ ﺑﻞ ﻳﻤﺴﻪ ﻣﻦ ﺍﻟﻌﻼﻗﺔ ﻭﻣﺎ ﻳﺘﺪﻟﻰ ﻣﻦ ﻭﻋﺎﺋﻪ‬ ‫)ﻋﻠﻰ( ﺍﻷﺻﺢ )ﺍﻷﻛﺜﺮ( ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ ﻣﺎ ﺩﻭﻥ‬ ‫ﺛﻼﺙ ﺁﻳﺎﺕ)‪.(١‬‬ ‫ﺏﺍﻟﻐﺴﻞ ﺍﻟﻤﺴﻨﻮﻥ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻦ( ﺍﻟﻐﺴﻞ ﺑﻼ ﺟﻨﺎﺑﺔ )ﻟﻠﺠﻤﻌﺔ( ﺳﻮﺍﺀ ﺣﻴﺚ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﻗﻴﻞ ﺑﻮﺟﻮﺑﻪ ﻓﻲ ﺯﻣﺎﻥ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻭﻗﺘﻪ‬ ‫ﺗﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﺃﻭ ﺣﻴﺚ ﺗﺼﻠﻲ ‬ ‫ﻟﻤﻦ ﻳﺒﻜﺮ ﻟﻠﻤﺴﺠﺪ ﺍﻟﺼﺒﺢ‪ ،‬ﻭﻣﻦ ﻳﺘﺄﺧﺮ ﻓﻠﻴﺆﺧﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺨﺮﻭﺝ‬ ‫)ﻭﺍﻹﺣﺮﺍﻡ( ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ )ﻭﺩﺧﻮﻝ ﻣﻜﺔ( ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻬﻤﺎ ﻟﻜﻦ ﻳﺘﺄﻛﺪ‬ ‫ﻟﻺﺣﺮﺍﻡ ﻭﻟﻴﺲ ﻟﺪﺧﻮﻝ ﺍﻟﺤﺮﻡ ﻭﻟﺪﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪) ،‬ﻭﺍﻟﻌﻴﺪﻳﻦ‬ ‫ﻭﺍﻟﺤﺠﺎﻣﺔ( ﻳﻌﻨﻲ ﺑﻌﺪﻫﻤﺎ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺫﻟﻚ ﺑﻌﺪ ﻏﺴﻞ ﻣﺤﻞ ﺍﻟﺤﺠﺎﻣﺔ‬ ‫ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻀﺮ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺤﺠﺎﻣﺔ ﺍﻟﻔﺼﺪ ﻗﺎﻝ ﺧﻠﻴﻞ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺎﻥ‬ ‫ﻟﻴﺲ ﻣﺮﺍﺩ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﺪﻭﻧﺔ ﺃﻧﻪ ﻳﺄﻣﺮ ﺑﻐﺴﻞ ﻣﺤﻞ ﺃﺛﺮ ﺍﻟﺤﺠﺎﻣﺔ ﻭﺍﻟﻔﺼﺪ‬ ‫ﻷﻥ ﺫﻟﻚ ﻣﺆﺩ ﺇﻟﻰ ﻏﺎﻳﺔ ﺍﻟﻀﺮ ﻭﺇﻧﻤﺎ ﻳﻌﻨﻲ ﺑﻌﺪ ﺑﺮﺀ ﺍﻟﻤﺤﻞ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.١٧٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٧٨/١٧٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪.١٦٦‬‬ ‫‪153‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﺝﺍﻟﻐﺴﻞ ﺍﻟﻤﻨﺪﻭﺏ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﻟﻠﻮﻗﻮﻑ( ﺑﻌﺮﻓﺔ ﻭﻟﻤﺰﺩﻟﻔﺔ ﻭﻟﻠﻄﻮﺍﻑ‬ ‫ﻣﻌﺎ ﻓﺈﻧﻬﻤﺎ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪) ،‬ﻭﻏﺴﻞ ﺍﻟﻤﻴﺖ( ﺃﻱ‪ :‬ﺑﻌﺪ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﻟﺰﻳﺎﺩﺓ‬ ‫ﻭﺍﻟﺴﻌﻲ ‬ ‫ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﺳﺘﺤﺐ ﺑﻌﻀﻬﻢ ﺍﻟﻮﺿﻮﺀ ﻓﻘﻂ‪ ...‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻏﺴﻞ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻏﺴﻞ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺲ ﻣﻨﻪ ﻗﺬﺭ ﻓﻠﻴﺘﻮﺿﺄ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻟﺴﻨﺎ ﺑﺄﻧﺠﺎﺱ؟ ﺃﺣﻴﺎﺀ ﻭﻻ ﺃﻣﻮﺍ ﺗﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪:‬‬ ‫ﻧﺠﺴﺎ ﻓﻠﻴﻐﺘﺴﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﺑﻠﻐﻨﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻠﻢ ﺑﺼﺎﺣﺒﻪ ‬ ‫ﺇﻟﻲ‪ ،‬ﻭﻗﺎﻝ ﺣﺎﺗﻢ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺍﻻﻏﺘﺴﺎﻝ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻐﺴﻞ ﺃﺣﺐ ‪‬‬ ‫ﺣﺴﻦ ﺟﻤﻴﻞ ﻭﺇﻥ ﺗﻮﺿﺄ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻭﺻﺤﺤﻪ ﺍﺑﻦ‬ ‫ﺧﺰﻳﻤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻐﺘﺴﻞ ﻣﻦ ﺃﺭﺑﻊ‪ :‬ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻳﻮﻡ‬ ‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺤﺠﺎﻣﺔ ﻭﻣﻦ ﻏﺴﻞ ﺍﻟﻤﻴﺖ«)‪) ،(١‬ﻭﺍﻻﺳﺘﺤﺎﺿﺔ ﻋﻨﺪ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ(‬ ‫ﻻ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﻮ ﻗﺪﺭﺕ ﻋﻠﻰ ﺍﻟﺤﺸﻮ ﻭﺇﺩﺭﺍﻙ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﻛﻞ ﺻﻼﺗﻴﻦ‪،‬‬ ‫ﻭﻋﻨﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﺴﻞ ﻟﺼﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻏﺴﻞ‬ ‫ﻟﺼﻼﺓ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻳﺠﺐ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺤﻴﺾ‪.‬‬ ‫‪R ٣‬وض ا‪:14‬‬ ‫ﺃﺍﻟﻨﻴﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﺮﻭﺽ( ﺍﻟﻐﺴﻞ )ﺍﻟﻮﺍﺟﺐ( ﻭﻏﻴﺮﻩ ﻛﻤﺎ ﻋﻠﻤﺖ‬ ‫)ﺍﻟﻨﻴﺔ ﻋﻨﺪ( ﺇﺭﺍﺩﺓ ﺍﻟﺘﻠﺒﺲ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺐ‪ ،‬ﻭﺇﻥ ﺗﺬﻛﺮﻫﺎ ﻓﻲ ﻭﺳﻄﻪ ﻭﻗﻀﻰ‬ ‫ﻵﺧﺮﻩ ﺃﻋﺎﺩ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﻞ‪ ،‬ﻭﺫﻟﻚ ﻣﺒﻨﻲ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﺮﺗﻴﺐ ﻋﺪﻡ‬ ‫ﺟﻮﺍﺯﻩ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺠﺰ ﻳﻘﻮﻝ‪ :‬ﻳﻌﻴﺪ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻌﻴﺪ‪ ،‬ﻭﻟﻜﻦ ﻳﺮﺟﻊ ﺇﻟﻰ‬ ‫ﻣﺎ ﻣﻀﻰ ﻓﻘﻂ‪ ،‬ﻭﻳﺴﺘﺼﺤﺐ ﺍﻟﻨﻴﺔ ﻣﻦ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﻏﺴﻞ ﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﺸﺮﻭﻉ ﻓﻲ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪154‬‬ ‫ﻏﺴﻞ ﺭﺃﺳﻪ ﺃﻭ ﻓﻲ ﻏﺴﻞ ﻣﺎ ﺍﺑﺘﺪﺃ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﻠﺰﻡ ﺍﺳﺘﺼﺤﺎﺑﻬﺎ ﺇﻟﻰ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺠﺐ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺒﺎﻥ ﻓﻼ ﻳﺠﺐ‬ ‫ﺫﻟﻚ ‬ ‫ﺗﺒﺮﻳﺪﺍ ﺃﻭ ﺇﺯﺍﻟﺔ ﻟﻠﻮﺳﺦ ﻓﺬﻟﻚ‬ ‫‬‫ﻋﻀﻮﺍ‬ ‫‬‫ﺍﻻﺳﺘﺼﺤﺎﺏ‪ ،‬ﻭﺇﻥ ﻗﻄﻌﻬﺎ ﺑﻘﺼﺪ ﻏﺴﻞ‬ ‫ﻗﻄﻊ ﻟﺤﻜﻤﻬﺎ‪ ،‬ﻛﻘﺼﺪ ﺇﺯﺍﻟﺔ ﻭﺳﺦ ﺍﻷﻧﻒ)‪.(١‬‬ ‫ﺏﺍﺳﺘﺼﺤﺎﺏ ﺍﻟﻨﻴﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻌﻤﻴﻢ ﺍﻟﺠﺴﺪ ﺑﺎﻟﻘﺼﺪ( ﺇﻟﻰ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺨﻔﻴﺔ‬ ‫ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫ﺝﺗﻌﻤﻴﻢ ﺍﻟﺠﺴﺪ ﺑﺎﻟﻘﺼﺪ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻌﻤﻴﻢ ﺍﻟﺠﺴﺪ ﺑﺎﻟﻘﺼﺪ( ﺇﻟﻰ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺨﻔﻴﺔ‬ ‫ﻣﻄﻠﻘﺎ)‪.(٣‬‬ ‫ﺩﺇﻣﺮﺍﺭ ﺍﻟﻴﺪ ﺃﻭ ﻧﺎﺋﺒﻬﺎ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻣﺮﺍﺭ ﺍﻟﻴﺪ ﺃﻭ ﻧﺎﺋﺒﻬﺎ( ﻛﻌﻮﺩ ﻭﺣﺠﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺠﺐ ﺍﻹﻣﺮﺍﺭ)‪.(٤‬‬ ‫ﻫﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺑﺎﻟﻤﻄﻠﻖ( ﻣﻦ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺃﺟﺎﺯ‬ ‫ﺟﻤﻴﻌﺎ ﻣﺎ ﺩﺍﻡ ﻳﺴ ‪‬ﻤﻰ ﻣﺎﺀ)‪.(٥‬‬ ‫‬‫ﺑﻌﻀﻬﻢ ﺍﻟﺘﻮﺿﺆ ﻭﺍﻻﻏﺘﺴﺎﻝ ﺑﻤﺎ ﺗﻐﻴﺮ ﻃﻌﻤﻪ ﻭﻟﻮﻧﻪ ﻭﺭﻳﺤﻪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٧٩‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١‬ﺹ ‪.١٧٩‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١‬ﺹ ‪.١٧٩‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٧٩‬‬ ‫)‪ (٥‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٧٩‬‬ ‫‪155‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﻭﺍﻟﻤﻮﺍﻻﺓ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻤﻮﺍﻻﺓ( ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺐ ﻭﻟﻮ )ﻣﻊ ﺍﻟﺬﻛﺮ(‬ ‫ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻛﻤﺎ ﻻ ﺗﺠﺐ ﻣﻊ ﻋﺪﻡ ﺍﻟﺬﻛﺮ ﻭﻫﻮ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻣﻊ ﺍﻟﻌﺬﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ‬ ‫ﻭﻟﻮ ﻣﻊ ﺍﻟﻨﺴﻴﺎﻥ ﺃﻭ ﺍﻟﺬﻛﺮ)‪.(١‬‬ ‫ﺯﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ( ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﺮﺿﺎ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ ﺃﻥ ﺍﻻﻏﺘﺴﺎﻝ‬ ‫ﺳﻨﺘﺎﻥ ﻓﻲ ﺍﻟﻐﺴﻞ ﻛﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﻭﺟﻪ ﻛﻮﻧﻬﻤﺎ ‬ ‫ﻣﺄﻣﻮﺭ ﺑﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻼ ﺫﻛﺮ ﻟﻸﻋﻀﺎﺀ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﻋﻤﻮﻣﻪ ﺍﻟﻔﻢ ﻭﺍﻷﻧﻒ ﻷﻧﻪ‬ ‫ﻳﺼﻠﻬﻤﺎ ﺍﻟﻤﺎﺀ ﺑﻼ ﻣﺸﻘﺔ‪ ،‬ﻭﻋﻠﻤﻨﺎ ﻋﻤﻮﻣﻪ ﺇﻳﺎﻫﺎ ﻛﻮﻧﻬﻤﺎ ﻳﺘﺄﺛﺮ ﻓﻴﻬﻤﺎ ﺍﻟﺤﺪﺙ‬ ‫ﺍﻷﺻﻔﺮ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﺘﺄﺛﺮ ﺍﻷﻛﺒﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺑﻲ »ﺍﻟﺸﺎﻣﻞ« ﺑﺨﻼﻓﻬﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻬﻤﺎ ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻭﺍﺟﺒﺔ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻓﺈﻧﻬﻤﺎ ﻣﻦ ‪‬‬ ‫ﻓﺎﻧﻈﺮ »ﺍﻟﺸﺎﻣﻞ«‪ ،‬ﺭﻭﻱ »ﺃﻧﻪ ﮊ ﻣﻀﻤﺾ ﻭﺍﺳﺘﻨﺸﻖ ﻓﻲ ﻏﺴﻠﻪ ﻭﺗﺮﻙ«)‪ (٢‬ﻟﻜﻦ‬ ‫ﺃﻛﺜﺮ ﻓﻌﻠﻬﻤﺎ‪ ،‬ﻓﻌﻠﻢ ﻣﻦ ﺫﻟﻚ ﻭﻣﻦ ﻛﻮﻧﻬﻤﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻧﻬﻤﺎ ﺍﻟﺮﺍﺟﺢ)‪.(٣‬‬ ‫‪ M7T ٤‬ا‪:14‬‬ ‫ﺃﺗﺨﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻨﺘﻪ‪ :‬ﺗﺨﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ( ﺃﻱ‪ :‬ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ‬ ‫ﻷﺻﻮﻝ ﺍﻟﺸﻌﺮ ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﺑﻪ)‪ (٤‬ﻭﻟﻮ ‬ ‫ﻛﺜﻴﻔﺎ‪) ،‬ﻭﻗﻴﻞ(‪ :‬ﻫﻮ )ﻣﻦ ﺍﻟﻔﺮﻭﺽ(‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١‬ﺹ ‪ ،١٧٩‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪.١٦٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪.١٨٠‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﻟﻤﻨﺪﻭﺏ‪ ،‬ﻭﻫﻢ ﻣﺜﻞ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺫﻟﻚ ﻳﺠﻌﻠﻮﻥ‬ ‫)‪ (٤‬ﻭﺍﻟﻮﺟﻮﺏ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ‪‬‬ ‫‬ ‫ﻣﺨﺘﻠﻔﺎ ﻋﻦ ﺍﻟﻮﺍﺟﺐ‪.‬‬ ‫ﺍﻟﻔﺮﺽ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪156‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﻷﻋﺎﻟﻲ ﺍﻟﺸﻌﺮ ﻛﻠﻪ ﻭﺃﻭﺳﻄﻪ ﻭﺃﺳﺎﻓﻠﻪ ﻭﺍﻟﺠﻠﺪ‬ ‫ﻛﺬﻟﻚ‪.‬‬ ‫ﺏﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ‪:‬‬ ‫)ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ‬ ‫ﺃﻭﻻ( ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ‪) ،‬ﻭﺍﻟﻮﺿﻮﺀ ﻗﺒﻠﻪ( ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺭﺟﻠﻴﻪ ﻓﻴﺆﺧﺮﻫﻤﺎ‪.‬‬ ‫ﺝ)ﻭﺇﻓﺎﺿﺔ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﺛﻼ ﺛﺎ(‬ ‫ﻗﺎﻝ ﻏﻴﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﺍ ﺟﺴﺪﻩ ﻳﻐﺴﻠﻪ ﻛﻠﻪ ﺛﻢ ﻳﻌﻴﺪﻩ ﻛﻠﻪ ﻻ ﻛﻞ ﻋﻀﻮ ﺛﻼﺛﺎ‬ ‫ﻭﻳﺴﺮﺡ‬ ‫‪‬‬‫ﻷﻥ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ ﻋﻀﻮ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻞ ﻳﺪﻩ ﻓﻲ ﺍﻟﻤﺎﺀ‬ ‫ﺑﻬﺎ ﺭﺃﺳﻪ ﻟﻴﺴﻬﻞ ﻟﻪ ﻏﺴﻠﻬﺎ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻓﺎﺿﺔ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﺛﻼﺛﺎ ﺳﻨ‪‬ﺔ‪،‬‬ ‫ﺍﻟﺴﻨﺔ ﺭﺗﺒﺔ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ‬ ‫ﻭﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺴﺘﺤﺐ ﺩﻭﻥ ﺗﻠﻚ ‪‬‬ ‫ﻋﺒﺪ ﺍﷲ‪» :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﮊ ﻳﻔﺮﻍ ﻋﻠﻰ ﺭﺃﺳﻪ ﺛﻼﺛﺎ«‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻟﺠﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻛﻴﻒ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ؟ ﻓﻘﺎﻝ‪» :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻳﺄﺧﺬ ﺛﻼﺛﺔ ﺃﻛﻒ ﻭﻳﻔﻴﻀﻬﺎ ﻋﻠﻰ ﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﻳﻔﻴﺾ ﻋﻠﻰ ﺳﺎﺋﺮ ﺟﺴﺪﻩ«)‪ ،(١‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﻣﻌﺎ ﺑﺪﻟﻴﻞ ﺭﻭﺍﻳﺔ ﺟﺒﻴﺮ ﺑﻦ ﻣﻄﻌﻢ ﻋﻨﻪ ﮊ ﺇﺫ ﺗﻤﺎﺭﻯ ﻋﻨﺪﻩ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺑﺎﻟﻜﻔﻴﻦ ﻳﺪﺍﻩ ‬ ‫ﻓﻲ ﺻﻔﺔ ﺍﻟﻐﺴﻞ »ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻓﻴﺾ ﻋﻠﻰ ﺭﺃﺳﻲ ﺛﻼﺛﺎ ﻭﺃﺷﺎﺭ ﺑﻴﺪﻳﻪ ﻛﻠﺘﻴﻬﻤﺎ«)‪،(٢‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﻭﺃﻟﺤﻖ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺠﺴﺪ ‬ ‫ﻭﻫﻮ ﺃﻭﻟﻰ ﺑﺎﻟﺘﺜﻠﻴﺚ ﺃﻋﻨﻲ ﺍﻟﻐﺴﻞ ﻷﻥ ﺍﻟﻮﺿﻮﺀ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻊ ﺗﻜﺮﺍﺭﻩ‪،‬‬ ‫ﻭﺍﻟﺘﺜﻠﻴﺚ ﻓﻲ ﻏﺴﻞ ﺍﻟﺒﺪﻥ ﻣﺴﺘﺤﺐ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﺩ)ﻭﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻤﻴﺎﻣﻦ(‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ ﺻﺐ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﻭﺳﻂ ﺍﻟﺮﺃﺱ ﺃﻳﻤﻦ ﺍﻟﻌﻀﻮ ﻗﺒﻞ ﺃﻳﺴﺮﻩ‪ ،‬ﻭﺍﻟﻌﻀﻮ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪.٢٥٥‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫‪157‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﺍﻷﻳﻤﻦ ﻗﺒﻞ ﺍﻷﻳﺴﺮ‪ ،‬ﻓﺎﻷﺫﻥ ﺍﻟﻴﻤﻨﻰ ﻗﺒﻞ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻳﻘﺴﻢ ﺍﻟﻈﻬﺮ ﻭﺍﻟﺒﻄﻦ ﻣﻊ‬ ‫ﺍﻟﻤﻴﺎﻣﻦ ﻭﺍﻟﻤﻴﺎﺳﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻴﺎﻣﻦ ﻓﺎﻟﻤﻴﺎﺳﺮ ﻓﺎﻟﺒﻄﻦ ﻓﺎﻟﻈﻬﺮ‪.‬‬ ‫ﻫ)ﺍﻟﺴﻮﺍﻙ(‪:‬‬ ‫ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻓﻤﻨﺪﻭﺏ ﻻ ﺳﻨ‪‬ﺔ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺳﻨ‪‬ﺔ‪.‬‬ ‫ﻭ ﻣﺴﺢ ﺩﺍﺧﻞ ﺍﻷﺫﻥ‪:‬‬ ‫ﻓﺈﻧﻪ ﺳﻨ‪‬ﺔ ﻟﻜﻦ ﻭﺍﺟﺒﺔ ﻓﺈﻥ ﺍﻟﻐﺴﻞ ﻳﻀﺮ ﺇﻻ ﺇﻥ ﺳﺪ ﺛﻘﺒﺘﻬﻤﺎ‪.‬‬ ‫ﺯ)ﻭﺍﻟﺘﺴﻤﻴﺔ(‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺟﺒﺔ)‪.(١‬‬ ‫‪F7 ٥‬و‪:/0‬‬ ‫)ﻭﻣﻨﺪﻭﺑﺎﺗﻪ( ﺃﻱ‪ :‬ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﻨﺪﻭﺏ ﺇﻟﻴﻬﺎ ﻓﻴﻪ )ﺍﻟﺘﻌﺠﻴﻞ ﺑﻪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪،‬‬ ‫ﻭﺍﻟﺬﻛﺮ( ﷲ ﻓﻲ )ﺃﻭﻟﻪ ﻭﺃﺛﻨﺎﺋﻪ()‪.(٢‬‬ ‫‪, ٦‬و>‪:/‬‬ ‫)ﻭﻣﻜﺮﻭﻫﺎﺗﻪ‪ :‬ﺃﺍﻟﺘﻨﻜﻴﺲ(‪.‬‬ ‫ﺃﻱ‪ :‬ﻋﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻮﺟﻮﺏ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻨﻜﻴﺲ ﺍﻟﻤﻜﺮﻭﻩ ﺃﻥ‬ ‫ﺻﺎﻋﺪﺍ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﺗﻴﺐ ﺇﻻ ﺑﻴﻦ ﺍﻟﺮﺃﺱ‬ ‫‬‫ﻳﺒﺘﺪﺉ ﻣﻦ ﺍﻟﺮﺟﻠﻴﻦ‬ ‫ﻭﺍﻟﺠﺴﺪ‪ ،‬ﻭﺍﻷﺧﺺ ﺃﻥ ﻳﺤﻴﻞ ﺍﻟﻐﺴﻞ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻮﺍﻻﺓ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٨١/١٨٠‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٦٦‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ،١٨١‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪158‬‬ ‫ﻋﻀﻮﺍ ﺃﻭ ﺑﻌﻀﻪ ﻓﻼ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ‬ ‫‬‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﻮﺍﻝ ﻓﻴﻬﻤﺎ ﻓﺈﻥ ﻟﻢ ﻳﺠﻒ‬ ‫ﻣﻮﺿﻌﺎ ﻣﻦ ﺟﺴﺪﻩ ﻟﻌﻠﺔ ﻓﺎﺳﺘﺮﺍﺡ ﻏﺴﻠﻪ ﻭﺣﺪﻩ ﻋﻨﺪ ﻣﻦ ﻟﻢ ﻳﺸﺘﺮﻁ ﺍﻟﻤﻮﺍﻻﺓ‬ ‫‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻨﺪ ﻣﻦ ﻟﻢ ﻳﺸﺘﺮﻃﻬﺎ ﻟﻌﺬﺭ ﺃﻭ ﻧﺴﻴﺎﻥ‪ ،‬ﻭﺃﻋﺎﺩ ﻋﻨﺪ ﻣﺸﺘﺮﻃﻬﺎ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫ﺏ)ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ( ﺻﺐ )ﺍﻟﻤﺎﺀ( ﻛﺮﺍﻫﺔ ﺷﺪﻳﺪﺓ‪.‬‬ ‫ﺝ)ﻭﺗﻜﺮﻳﺮ ﺍﻟﻤﻐﺴﻮﻝ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ(‬ ‫ﻛﺮﺍﻫﺔ‪ ،‬ﻭﺍﻟﻤﺴﻤﻮﺡ ﻭﻫﻮ ﺩﺍﺧﻞ ﺍﻷﺫﻥ ﻣﺮﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺠﺒﺎﺋﺮ ﺃﻭ ﻧﺤﻮﻫﺎ ﻓﺈﻥ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻪ ﺳﻨ‪‬ﺔ ﻭﺍﺟﺒﺔ ﺗﻐﻨﻲ ﻏﺴﻠﻪ ﺍﻟﻤﻔﺮﻭﺽ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﻜﺮﻩ ﺍﻟﻤﺴﺢ ﻣﺮﺗﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﻭﺇﻥ ﺷﻚ ﻓﻲ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻠﻴﺄﺕ ﺑﻬﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ‬ ‫ﺍﻟﺜﻼﺙ ﺃﻥ ﻳﻐﺴﻞ ﻛﻞ ﻋﻀﻮ ﺛﻼﺛﺎ‪ ،‬ﻭﺃﺟﻴﺰ ﺃﻥ ﻳﻐﺴﻞ ﺟﺴﺪﻩ ﻛﻠﻪ ﺛﻢ ﻳﻌﻴﺪ‪ ،‬ﺑﻞ‬ ‫ﺍﻗﺘﺼﺮ ﺃﺑﻮ ﺳﺘﺔ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺃﻭﺟﺒﻪ‪.‬‬ ‫ﺩﺍﻟﻜﻼﻡ ﻓﻴﻪ‪:‬‬ ‫)ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ( ﻭﺍﻷﻛﻞ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ ﺑﻤﻨﻊ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻠﺒﻦ ﻭﺍﻟﻜﺮﺍﺙ ﻗﻴﻞ‪:‬‬ ‫ﻭﺍﻟﺴﻤﻦ)‪.(٢‬‬ ‫‪ #,- ٧‬ر‪:/L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻠﻚ ﺗﺎﺭﻛﻪ ﺑﺨﺮﻭﺝ ﺍﻟﻮﻗﺖ ﺑﻼ ﻣﺎﻧﻊ( ﻛﺎﻟﻨﺴﻴﺎﻥ‬ ‫ﻭﺍﻟﻌﺪﻭ‪ ،‬ﻭﺗﺎﺭﻙ ﺍﻟﺘﻴﻤﻢ ﺣﻴﺚ ﻳﺠﺐ ﻛﺬﻟﻚ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻫﻞ ﻳﺠﺐ ﺍﻟﻐﺴﻞ ﻓﻲ ﺣﻴﻦ‬ ‫ﻣﻮﺳﻌﺎ ﺃﻭ ﻻ ﻳﺠﺐ‬ ‫‬‫ﻭﺟﻮﺑﺎ‬ ‫‬‫ﻧﺰﻭﻝ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺇﻣﻜﺎﻥ ﺍﻟﻐﺴﻞ ﻭﻟﻮ ﻗﻴﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‬ ‫ﺇﻻ ﺑﺪﺧﻮﻟﻪ؟ ﻭﻋﻠﻰ ﻛﻞ‪ :‬ﻻ ﻛﻔﺮ ﺇﻻ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﺑﻼ ﻣﺎﻧﻊ‪ ،‬ﻓﺈﻥ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٨٢‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖﺹ ‪ ،١٨٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٦٦‬‬ ‫‪159‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﻋﻠﻲ ﻭﻗﺪ‬‫‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻭﺟﺐ ﻋﻠﻴﻚ ﺍﻟﻐﺴﻞ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬‬ ‫ﺑﻌﺪﻣﺎ ﺻﻠﺖ ﺍﻟﻔﺠﺮ‬ ‫ﺻﻼﻩ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺖ ﻋﻠﻰ ﺍﻷﻭﻝ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻲ‪.‬‬ ‫ٴ‬ ‫~ ‪ UR‬ا‪:14‬‬‫‪  ٨‬‬ ‫ﺑﻌﻴﺪﺍ ﺑﻴﺪ ﺇﻥ‬ ‫)ﻭﻳﺠﺰﺉ ﻗﻴﻞ‪ :‬ﺩﺍﺧﻞ ﺳﻴﻞ ﺃﻭ ﻧﻬﺮ ﺃﻭ ﺑﺤﺮ ﺗﻤﻮﺟﻪ ﻋﻦ ﻋﺮﻙ ‬ ‫ﻛﺎﻧﺖ ﻟﻪ ﺣﺮﻛﺔ(‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﻣﻮﺝ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻨﻬﺮ ﻭﺍﻟﺴﻴﻞ ﺍﻟﺸﺪﻳﺪ ﻳﺠﺰﻱ ﻓﻲ‬ ‫ﺍﻟﻐﺴﻞ ﻋﻦ ﺍﻟﺪﻟﻚ ﺑﺎﻟﻴﺪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ ﺇﻻ ﺑﻌﺮﻙ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﻣﻄﺮ ﻳﻌﻢ‬ ‫ﻭﻣﻴﺰﺍﺏ ﻭﺩﻟﻮ ﻳﺼﺒﺎﻥ ﺑﺸﺪﺓ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﺑﻌﻀﻬﻢ ﺍﻟﻌﺮﻙ ﻭﻟﻮ ﻣﻊ‬ ‫ﻋﺪﻡ ﺍﻟﺤﺮﻛﺔ ﻭﺍﻟﺸﺪﺓ ﺑﻞ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺻﺢ ﺍﻟﻐﺴﻞ )ﻭﺇﻥ( ﻛﺎﻥ ﺍﻟﺪﻟﻚ‬ ‫)ﺑﺰﻭﺟﺔ( ﻟﻪ ﺃﻭ ﺯﻭﺝ ﻟﻬﺎ )ﺃﻭ ﺳﺮﻳﺔ( ﺃﻭ ﺳﻴﺪ ﺃﻭ ﺑﻐﻴﺮ ﺑﺎﻟﻎ ﺃﻭ ﺑﺒﺎﻟﻎ ﺫﻛﺮ ﺃﻭ‬ ‫ﺃﻧﺜﻰ ﻭﻛﻔﻰ ﺇﻻ ﺃﻧﻪ ﻳﺤﺮﻡ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺓ ﻭﻣﺴﻬﺎ ﻟﻐﻴﺮ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺴﺮﻳﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﺢ ﺃﻥ ﻳﺘﻮﺿﺄ ﺃﺣﺪ ﻷﺣﺪ ﻭﻟﻮ ﺟﺎﺯ ﻟﻪ ﻣﺴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ‬ ‫ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﻓﻲ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﻓﻴﻬﻤﺎ ﺑﻘﺮﻳﺐ ﺃﻭ ﺧﺎﺩﻡ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻟﺠﻮﺍﺯ ﻣﻄﻠﻘﺎ ﺃﻭ ﺑﻘﻴﺪ ﻣﺒﻨﻲ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﻛﺘﻨﻈﻴﻒ‪ ،‬ﻭﻭﺟﻪ ﺗﺨﺼﻴﺺ ﺍﻟﻘﺮﻳﺐ‬ ‫ﺃﻧﻪ ﻛﺠﺰﺀ ﻣﻦ ﻗﺮﻳﺒﻪ‪ ،‬ﻭﻭﺟﻪ ﺇﺟﺎﺯﺓ ﺫﻟﻚ ﻓﻲ ﺍﻟﻐﺴﻞ ﻓﻘﻂ ﺃﻧﻪ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻞ ﻫﺬﺍ‬ ‫‬ ‫ﺗﻨﻈﻴﻔﺎ ﺑﻞ ﺗﻌﺒﺪ‪) ،‬ﻭﺍﻷﺣﻮﻁ ﺗﺄﺧﻴﺮ ﺍﻟﻮﺿﻮﺀ‬ ‫ﺗﻨﻈﻴﻒ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﺿﻮﺀ ﻋﻨﺪﻩ‬ ‫ﻧﺠﺴﺎ ﺃﻭ ﻋﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺗﻘﺪﻳﻤﻪ ﻓﻠﻴﺰﻝ ﺍﻟﻨﺠﺲ ﻣﻦ ﻓﺮﺟﻪ‬ ‫‬‫ﻋﻨﻪ( ﻟﺌﻼ ﻳﻤﺲ‬ ‫ﻭﻏﻴﺮﻩ‪ ،‬ﺛﻢ ﻳﻐﺴﻞ ﻓﺮﺟﻪ ﻭﻳﻨﻮﻳﻪ ﻟﻠﺠﻨﺎﺑﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻨﻘﺼﻪ ﻣﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺃﻭ‬ ‫ﺇﺫﺍ ﻭﺻﻞ ﺍﻟﻤﻮﺿﻊ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ ﻏﺴﻠﻪ ﺑﻈﺎﻫﺮ ﻳﺪﻩ ﺃﻭ ﻳﻠﻔﻬﺎ ﺃﻭ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﺃﻭ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺃﺟﺎﺯ ﺍﻟﺸﻴﺦ ﻣﻦ ﻛﻔﺎﻳﺔ ﻋﺮﻙ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬ ‫ﻳﺼﻴﺐ ﺍﻟﻤﺎﺀ ﺑﻼ ﻋﻤﺮﻙ ‬ ‫ﻋﻀﻮ‪ ،‬ﻭﺍﻟﺠﺴﺪ ﻛﻠﻪ ﻓﻲ ﺍﻟﻐﺴﻞ ﻋﻀﻮ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﻐﺴﻞ ﻋﻦ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﻲ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺗﻮﺿﺄ ﺛﻢ ﺍﻏﺘﺴﻞ ﻫﻞ ﻳﻜﻔﻲ‬ ‫ﻏﺴﻞ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻋﻦ ﻏﺴﻴﻠﻬﺎ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ؟ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪160‬‬ ‫ﻳﺠﺰﻱ‪ ،‬ﻭﻳﺪﻝ ﻟﻠﻤﻨﻊ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺃﻧﻪ ﮊ ﻛﺎﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﺍﻟﻐﺴﻞ)‪.(١‬‬ ‫‪ $` ٩‬اﻻ‪ 7'T‬ء ‪ M‬ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺤﺮﻡ ﺗﺄﺧﻴﺮ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻨﻪ( ﻋﻦ ﺍﻻﻏﺘﺴﺎﻝ ﺇﻻ‬ ‫ﻣﺎ ﻳﺤﺬﺭ ﻣﻦ ﺇﻳﺼﺎﻝ ﺍﻟﻨﺠﺲ ﻟﻐﻴﺮ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻨﺠﻰ ﺑﻌﺪﻩ ﻓﻠﻴﻐﺴﻞ ﺍﻟﻤﻮﺿﻊ‬ ‫ﻭﻳﻨﻮﻩ ﻟﻠﺠﻨﺎﺑﺔ )ﻓﺈﻥ ﺍﻟﻨﺠﺲ ﻳﺆﺛﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺑﻌﺪ ﺗﻤﺎﻣﻪ( ﺇﺟﻤﺎ ﻋﺎ ﻭﻗﺒﻞ ﺗﻤﺎﻣﻪ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻴﺪﻩ ﺍﻟﻤﺼﻨﻒ ﺑﻘﻮﻟﻪ‪ :‬ﺑﻌﺪ ﺗﻤﺎﻣﻪ ﻟﻠﻤﻨﺎﺳﺒﺔ ﻟﻠﻐﺴﻞ ﻓﺈﻥ‬ ‫ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻋﻠﻰ ﺗﺄﺧﻴﺮ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻦ ﺍﻟﻐﺴﻞ ﻷﻥ ﺍﻟﻨﺠﺲ ﻳﺆﺛﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻗﺒﻞ‬ ‫ﺗﻤﺎﻣﻪ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻣﺮﺍﺩﻩ ﺃﻥ ﺍﻟﻨﺠﺲ ﻻ ﻳﺆﺛﺮ ﻓﻲ ﺍﻟﻐﺴﻞ ﻭﺇﻧﻤﺎ ﻳﺆﺛﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻗﺒﻞ ﺗﻤﺎﻣﻪ ﻷﻧﻪ ﻳﺆﺛﺮ ﻓﻴﻪ ﺑﻌﺪ ﺗﻤﺎﻣﻪ)‪ ،(٢‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺆﺛﺮ ﻗﺒﻞ ﺗﻤﺎﻣﻪ‪ ،‬ﻭﺭﻏﻢ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺃﻧﻪ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻤﺲ ﻓﺮﺟﻪ‬ ‫ﺑﻴﺪﻩ‪ ،‬ﻭﻻ ﻗﺎﺋﻞ ﻣﻨﺎ ﺑﻬﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻘﺺ ﺑﺎﻟﻨﺠﺲ ﻗﺒﻞ ﺗﻤﺎﻣﻪ ﻓﻔﻴﻪ ﺧﻼﻑ ﻋﻨﺪﻧﺎ‪...‬‬ ‫)ﻻ ﻓﻲ ﺍﻟﻐﺴﻞ( ﺑﻌﺪ ﺍﻟﺘﻤﺎﻡ ﺃﻭ ﻗﺒﻠﻪ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻋﻨﺪﻩ ﺑﻌﺪ ﺃﻥ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻐﺴﻞ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻨﺠﺲ ﻃﻬﺮﻩ ﻭﻏﺴﻠﻪ ﻟﻠﺠﻨﺎﺑﺔ‪ ،‬ﻭﻓﻴﻪ ﻋﺪﻡ ﺍﻟﻤﻮﺍﻻﺓ ﻟﻜﻨﻪ‬ ‫‬ ‫ﻣﻦ ﺍﻟﻤﻜﺮﻭﻫﺎﺕ ﻭﻛﺬﺍ ﺗﺮﻛﻪ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺮﻙ ﺇﻟﻰ ﺁﺧﺮﻩ)‪.(٣‬‬ ‫‪ e%! ١٠‬ا‪+‬أة ‪ UR >fD‬ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻤﺮﺃﺓ ﺑﻪ(‪ ،‬ﺃﻱ‪ :‬ﺑﻐﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ )ﻧﻘﺾ‬ ‫ﺍﻟﻀﻔﺎﺋﺮ( ﺃ ﻱ ﻓﻜﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺗﻮﺻﻞ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺃﺻﻮﻝ ﺍﻟﺸﻌﺮ ﻭﺗﺼﺐ ﺍﻟﻤﺎﺀ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪١‬‬ ‫ﺹ ‪.١٨٣‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪.١٧٣‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٨٤/١٨٣‬‬ ‫‪161‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﻋﻠﻴﻪ ﻭﺗﻌﺮﻛﻪ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻻ ﻳﺠﺐ ﻏﺴﻞ ﺍﻟﺸﻌﺮ ﻭﻳﻠﺰﻡ ﻧﻘﺾ ﺍﻟﻀﻔﺎﺋﺮ ﻋﻨﺪ‬ ‫ﺇﺭﺍﺩﺓ ﺍﻟﻐﺴﻞ ﻣﻦ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‪ ،‬ﻭﺃﺟﻴﺰ ﺃﻥ ﻻ ﺗﻔﻚ ﺇﻥ ﻗﻠ‪‬ﺖ ﺍﻟﻤﺪﺓ‪ ،‬ﻭﻓﻲ ﺷﺮﺡ‬ ‫ﻗﺼﻴﺪﺓ ﺍﻟﺤﻴﺾ ﻻﺑﻦ ﻭﺻﺎﻑ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻻ ﺗﻔﻚ ﺍﻟﺤﺎﺋﺾ ﺷﻌﺮﻫﺎ ﻋﻨﺪ ﺍﻟﻐﺴﻞ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺗﺼﺐ ﺍﻟﻤﺎﺀ ﻭﺗﺒﻠﻐﻪ ﺃﺻﻮﻝ ﺍﻟﺸﻌﺮ)‪.(١‬‬ ‫‪F% ١١‬ار ء ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺘﺤﺘﻢ ﻓﻴﻪ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻟﺼﺎﻉ( ﺧﻼﻓﺎ ﻟﺒﻌﺾ‬ ‫)ﻭﻫﻮ ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠﺚ( ﻣﻦ ﺍﻟﺮﻃﻞ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻤﺎﻧﻴﺔ ﺃﺭﻃﺎﻝ‬ ‫ﻭﺍﻟﻤﺪ ﺭﻃﻞ ﻭﺛﻠﺚ )ﻭﻻ( ﻳﺘﺤﺘﻢ ﻏﺴﻞ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻤﺴﺢ )ﺑﺎﻟﻤﺪ( ﻭﻫﻮ‬ ‫ﺭﺑﻊ ﺍﻟﺼﺎﻉ )ﻓﻲ ﺍﻟﻮﺿﻮﺀ( ﺧﻼﻓﺎ ﻟﻤﻌﻴﻪ )ﻭﻻ ﻳﻐﺘﻔﺮ( ﺃﻱ‪ :‬ﻻ ﻳﺴﻬﻞ ﺑﺎﻟﺒﻨﺎﺀ‬ ‫ﻟﻠﻤﻔﺼﻮﻝ )ﻓﻴﻬﻤﺎ( ﺃﻱ ﻓﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮﺀ )ﺇﺑﻘﺎﺀ ﺍﻷﻗﻞ( ﺧﻼﻓﺎ ﻟﻤﻦ ﺍﻏﺘﻔﺮ ﻗﺪﺭ‬ ‫ﻇﻔﺮ ﺃﻭ ﺩﺭﻫﻢ ﺃﻭ ﺩﻳﻨﺎﺭ ﺃﻭ ﻛﻒ ﺃﻗﻮﺍﻝ ﻭﻳﺮﺩﻫﺎ ﺣﺪﻳﺚ ﺍﺷﺘﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻓﻲ ﻣﻮﺿﻊ ﻟﻢ‬ ‫ﻳﺼﻠﻪ ﺍﻟﻤﺎﺀ )ﻭﺻﺢ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ( ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻷﻗﻞ )ﻭﺇﻥ( ﻛﺎﻥ )ﻳﻤﺴﺤﻪ( ﻭﺍﻟﻐﺴﻞ‬ ‫ﺃﻭﻟﻰ )ﻭﻟﻮ( ﻛﺎﻥ ﺍﻟﻤﺴﺢ )ﻣﻦ ﻣﺎﺀ ﻋﻀﻮ( ﻟﻜﻦ ﺇﻥ )ﻟﻢ ﻳﺒﻦ( ﻋﻨﻪ ﺃﻱ‪ :‬ﻋﻦ ﺍﻟﻌﻀﻮ‬ ‫ﺇﻟﻰ ﺍﻷﺭﺽ‪ ...‬ﻭﺻﺢ )ﺍﻹﺟﺰﺍﺀ ﺑﻐﺴﻞ ﻋﺎﻡ ﺇﻥ ﻗﻄﺮﺕ ﻣﻨﻪ ﺛﻼﺙ( ﻣﻦ ﺍﻟﻘﻄﺮﺍﺕ‪،‬‬ ‫ﻭﻛﻴﻔﻴﺔ ﺍﻟﻘﻄﺮ ﺍﻟﻤﺠﺰﻱ ﺃﻥ ﻳﻘﻠﻞ ﺍﻟﻤﺎﺀ ﻓﻴﺼﻴﺮ ﻳﺴﻠﺘﻪ ﺇﻟﻰ ﺃﺳﻔﻞ‪ ،‬ﻭﻳﺼﺐ ﻛﺬﻟﻚ‬ ‫ﻭﻳﺴﻠﺖ ﻭﻳﻘﻠﻞ ﺣﺘﻰ ﺗﻨﺼﺐ ﺍﻟﺜﻼﺙ ﻓﻲ ﺃﺳﻔﻞ ﺭﺟﻠﻴﻪ)‪ ،(٢‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ ﺍﻧﺼﺒﺎﺑﻬﺎ‬ ‫‬ ‫ﺃﻭﻻ ﻭﻭﺳﻄ ﺎ ﺃﻭ ‬ ‫ﺁﺧﺮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻱ ﺍﻧﺼﺒﺎﺏ ﻗﻄﺮﺗﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﺟﺎﺯ‬ ‫ﺑﻌﺾ ﺃﻥ ﻳﻤﺴﺢ ﺍﻟﻌﻀﻮ ﺛﻼﺛﺎ ﻓﻴﻜﻔﻲ ﻋﻦ ﻏﺴﻠﻪ‪ ،‬ﺑﻼ ﻗﻄﺮ ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٨٥/١٨٤‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ٢٦٠‬ ‪.٢٦٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٨٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٧٥/١٧٤‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬ﺹ ‪،٤٣٧‬‬ ‫ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٤‬ﺹ ‪.٢٩٢/٢٩١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪162‬‬ ‫ﻭﺍﻟﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻗﻄﺮﺕ )ﻭﺍﺣﺪﺓ( ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﺗﻘﻄﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻄﻒ‬ ‫ﺍﻷﺟﺰﺍﺀ ﻋﻠﻰ ﺗﺄﺧﻴﺮ ﺍﻟﻮﺿﻮﺀ‪.‬‬ ‫‪ #,- ١٢‬ا^'‪+‬ع ‪ r; M$;N‬ا‪+‬أة‪:‬‬ ‫ﻭﻣﻦ ﻭﻗﻌﺖ ﺑﻬﺎ ﺟﻨﺎﺑﺔ ﻭﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻦ ﻟﻬﺎ ﺃﻥ ﺗﻐﺘﺴﻞ ﻏﺴﻼﻥ‬ ‫ﺇﺫﺍ ﻃﻬﺮﺕ ﻣﻦ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‪ ،‬ﻭﻻ ﻳﺠﺰﻳﻬﺎ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﺃﻭ‬ ‫ﻧﻔﺴﺎﺀ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻷﻥ ﻣﺎ ﺑﻪ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻏﻴﺮ ﻣﺎ ﺑﻪ ﻣﻦ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‬ ‫ﻓﻼ ﻳﺠﺰﻱ ﺑﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﻗﺒﻞ ﺍﻟﻄﻬﺮ)‪.(١‬‬ ‫‪Q^ ١٣‬ت ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﺟﻤﻌﻮﺍ( ﺃﻱ‪ :‬ﺍﻟﻌﻠﻤﺎﺀ ﻣﻄﻠﻘﺎ )ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻣﻦ ﺃﺣﻴﺾ‪ ،‬ﺏﻭﻧﻔﺎﺱ‪ ،‬ﺝ)ﻭﻭﻁﺀ( ﻭﺇﻥ ﺍﺟﺘﻤﻊ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﺍﺛﻨﺎﻥ ﻭﺟﺐ‬ ‫ﻏﺴﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﺜﻞ ﺃﻥ ﺗﻀﻴﻊ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺤﻴﺾ ﻭﺍﻟﺠﻨﺎﺑﺔ ﺣﺘﻰ ﺗﺤﻤﻞ ﻓﺈﺫﺍ‬ ‫ﻭﻟﺪﺕ ﻭﺍﻋﺘﺪﺕ ﻏﺴﻠﺖ ﺛﻼﺛﺎ ﺃﻭ ﺟﺎﻣﻌﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ ﺃﻭ ﻓﻲ ﺍﻟﻨﻔﺎﺱ ﻓﻌﻠﻴﻬﺎ‬ ‫ﺛﻼﺙ‪ ،‬ﻓﺈﻥ ﺍﺟﺘﻤﻊ ﺣﻴﺾ ﻭﺟﻨﺎﺑﺔ ﺃﻭ ﻧﻔﺎﺱ ﻭﺟﻨﺎﺑﺔ ﻓﺎﺛﻨﺎﻥ ﺇﺫﺍ ﻃﻬﺮﺕ‪ ،‬ﻣﻦ‬ ‫ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻐﺘﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻟﻮ ﺣﺎﺋﻀﺎ ﺃﻭ ﻧﻔﺴﺎﺀ ﻗﺒﻞ ﺍﻟﻄﻬﺮ‪،‬‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻳﺠﺰﻱ ﻭﺍﺣﺪ ﻋﻦ ﺍﻟﺜﻼﺛﺔ ﺑﻘﺼﺪﻫﻦ‪ ،‬ﻭﻳﺘﻔﻖ ﺍﻟﺠﻨﺎﺑﺔ ﺑﺎﻻﺣﺘﻼﻡ‬ ‫ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺑﺎﻟﻌﻤﺪ ﻭﺍﻟﺠﻬﻞ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﻲ ﻏﺴﻞ ﻭﺍﺣﺪ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﺴﻠﻴﻦ‪،‬‬ ‫‬‫ﻟﻠﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺗﺖ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﻏﺴﻠﺖ‬ ‫ﻭﺇﻥ ﻃﻬﺮﺕ ﻭﻣﺎﺗﺖ ﻗﺒﻞ ﺍﻟﻐﺴﻞ ﻏﺴﻠﺖ ﻏﺴﻠﺔ ﻟﻠﺤﻴﺾ ﻭﻏﺴﻠﺔ ﻟﻠﻤﻮﺕ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺟﻨﺒﺎ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻨﺪ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻏﺴﻞ ﺍﻟﻤﻼﺋﻜﺔ ﺣﻨﻈﻠﺔ ﺍﻟﺬﻱ ﻣﺎﺕ ‬ ‫‬ ‫ﺍﻟﻤﻮﺕ ﺑﻐﺴﻞ ﻭﺍﺣﺪ ﻫﻮ ﻏﺴﻞ ﺍﻟﻤﻴﺖ )ﻭﺇﻥ( ﻛﺎﻥ )ﺑﻼ ﺇﻧﺰﺍﻝ ﻟﻠﻨﻄﻔﺔ( ﻭﻛﺎﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ،١‬ﺹ ‪ ،١٨٦/١٨٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٧٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.٥‬‬ ‫‪163‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﻻ ﻳﺠﺐ ﺇﻻ ﺑﺎﻹﻧﺰﺍﻝ ﺛﻢ ﻧﺴﺦ )ﺃﻭ ﺑﻪ( ﺃﻱ‪ :‬ﺑﺈﻧﺰﺍﻝ ﻋﻄﻒ ﻋﻠﻰ ﻣﻦ ﺣﻴﺾ‬ ‫ﻟﻴﺸﻤﻞ ﺍﻹﻧﺰﺍﻝ ﺑﻼ ﻭﻁﺀ‪ ،‬ﻭﻳﺼﺒﺢ ﻋﻄﻔﻪ ﻋﻠﻰ ﺑﻼ ﺇﻧﺰﺍﻝ )ﻭﺇﻥ( ﻛﺎﻥ ﺍﻹﻧﺰﺍﻝ‬ ‫ﺍﺣﺘﻼﻣﺎ )ﻻﻣﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ( ﻣﻘﺎﺑﻠﺔ ﻋﺪﻡ‬ ‫‬‫)ﺑﺎﺣﺘﻼﻡ‪ ،‬ﻭﻟﻮ( ﻛﺎﻥ ﺍﻻﺣﺘﻼﻡ‬ ‫ﻭﺟﻮﺩ ﺍﻟﻐﺴﻞ ﻋﻠﻴﻬﺎ ﺑﺎﺣﺘﻼﻡ ﺃﻭ ﺑﻐﻴﺮﻩ‪.‬‬ ‫ﻭﻟﻮ ﺃﻧﺰﻟﺖ ﻣﺎ ﻟﻢ ﺗﻐﺐ ﻓﻴﻬﺎ ﺣﺸﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺑﻐﻴﻮﺑﺘﻬﺎ‬ ‫ﻭﺑﻜﻞ ﺇﻧﺰﺍﻝ ﻓﻲ ﺍﺣﺘﻼﻡ ﺃﻭ ﻏﻴﺮﻩ ﻭﺃﻧﻪ ﻳﻨﺰﻝ ﻛﻤﺎ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺷﺒﻪ ﺍﻟﻮﻟﺪ ﺃﻣﻪ‬ ‫ﻭﺃﺑﻴﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﺴﺎﺋﻠﺔ ﻋﻤﻦ ﺗﺤﺘﻜﻢ )ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺃﻱ ﻭﻁﺀ ﻳﺠﺐ ﺑﻪ ﺍﻟﺘﻄﻬﻴﺮ(‬ ‫ﺃﻱ ﺍﻟﻐﺴﻞ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺑﺎﻟﺘﻘﺎﺀ ﺍﻟﺒﺎﺑﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺮﻏﻔﻴﻦ ﻭﻗﻴﻞ ﺑﺪﺧﻮﻟﻪ ﺑﻴﻦ ﺭﺟﻠﻴﻬﺎ‬ ‫ﺑﺈﺟﻬﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺈﻧﺰﺍﻝ‪ ،‬ﻓﻤﺎ ﻟﻢ ﻳﻜﻦ ﺍﻹﻧﺰﺍﻝ ﻻ ﻳﺠﺐ ﻭﻟﻮ ﺑﻮﻁﺀ‪ ،‬ﻭﺭﺩ ﺑﺄﻥ ﻫﺬﺍ‬ ‫ﻓﻲ ﺍﻻﺣﺘﻼﻡ ﺃﻭ ﻛﺎﻥ ﺛﻢ ﻧﺴﺦ ﺃﻭ ﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺧﻼﻑ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻲ‬ ‫ﻗﻮﻟﻪ‪ :‬ﺃﺟﻤﻌﻮﺍ‪ ،‬ﻭﻟﻢ ﻳﻌﺘﺒﺮ ﻗﻮﻝ ﻣﺸﺘﺮﻁ ﺍﻹﻧﺰﺍﻝ ﻟﻘﻠﺔ ﻗﺎﺋﻠﺔ ﺃﻭ ﻗﻮﻟﻪ‪ :‬ﺃﺟﻤﻌﻮﺍ ﺇﻟﻰ‬ ‫ﺁﺧﺮﻩ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻮﻉ ﺃﻭ ﻳﻘﺪﺭ ﻟﻘﻮﻟﻪ ﻭﺇﻥ ﺑﻼ ﺇﻧﺰﺍﻝ ﻓﻌﻞ ﻣﺴﺘﺄﻧﻒ ﻻ ﻳﺴﻠﻂ‬ ‫ﻋﻠﻴﻪ ﺍﻹﺟﻤﺎﻉ ﺃﻱ‪ :‬ﻭﻳﺠﺐ ﻭﺇﻥ ﺑﻼ ﺇﻧﺰﺍﻝ‪ ،‬ﻭﺇﻥ ﺃﻧﺰﻝ ﺧﺎﺭﺝ ﻓﺮﺟﻬﺎ ﻓﺪﺧﻠﺖ‬ ‫ﺍﻟﻨﻄﻔﺔ ﻓﺮﺟﻬﺎ ﻟﺰﻣﻬﺎ ﻏﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ﺩ)ﻭﺭﺟﺢ( ﻭﺟﻮﺑﻪ)‪) (٢‬ﺑﺎﻟﺘﻘﺎﺀ ﺍﻟﺨﺘﺎﻧﻴﻦ( ﻣﺎ ﻳﺨﺘﺘﻦ ﻓﻴﻪ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪،‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﺘﻘﺎﺅﻫﻤﺎ ﺗﺤﺎﺫﻳﻬﺎ ﺳﻮﺍﺀ ﺍﻟﺘﺼﻘﺎ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻻ ﻳﺘﺄﺗﻰ ﺍﻟﺠﻤﺎﻉ ﺍﻟﺤﻘﻴﻖ ﺇﻻ‬ ‫ﺑﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻭ ﻟﻢ ﻳﻠﺘﺼﻘﺎ ﺑﺄﻥ ﻛﺎﻥ ﺍﻟﺬﻛﺮ ﺃﺳﻔﻞ ﺍﻟﺸﻖ ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺠﻤﺎﻉ‬ ‫ﺍﻟﺤﻘﻴﻖ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ‪ : 5‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﻘﺎﺀ ﺍﻟﺨﺘﺎﻧﻴﻦ ﻳﺤﺎﺫﻳﻬﻤﺎ ﻭﻣﻘﺎﺑﻠﺘﻬﻤﺎ‬ ‫ﻭﺫﻟﻚ ﻳﺤﺼﻞ ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻟﻮ ﺍﻟﺘﻘﻴﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻖ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٨٨‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﺼﻨﻒ ﺝ ‪٤‬‬ ‫ﺹ ‪.٣٦٤ ،٣٤٢/٣٤١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪ ،٣٢٣‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ١‬ﺹ ‪ ،٤٤١‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ‬ ‫ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪ ٤٥٠‬ ‪.٤٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪164‬‬ ‫ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﺸﻔﺔ ﻭﻻ ﻏﻴﺮﻫﺎ ﻓﻲ ﻣﺠﺮﻯ ﺍﻟﻮﻁﺀ‪ ...،‬ﻓﻼ ﻳﺠﺐ ﺍﻟﻐﺴﻞ ﻭﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﻓﺘﺢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻣﺜﻞ ﻫﺬﻩ ﻭﻋﻘﺪ ﺑﻴﺪﻩ ﺗﺴﻌﻴﻦ«)‪.(١‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺮﺍﺡ‪ :‬ﻫﻮ ﺃﻥ ﻳﺸﺪ ﺑﻄﺮﻑ ﺳﺒﺎﺑﺘﻪ ﻋﻠﻰ ﺃﺻﻞ ﺇﺑﻬﺎﻣﻪ ﻭﻓﻲ ﻛﻞ‬ ‫ﺇﺻﺒﻊ ﻣﻦ ﺍﻟﺜﻼﺙ ﺍﻟﺒﺎﻗﻴﺔ ﺛﻼﺛﺔ ﻣﻔﺎﺻﻞ ﻛﻞ ﻣﻔﺼﻞ ﺑﻌﺸﺮﺓ ﻓﺬﻟﻚ ﺗﺴﻌﻮﻥ )ﻭﻟﻮ‬ ‫ﺑﻤﻴﺖ( ﻓﻲ ﻗﺒﻠﻬﺎ ﺃﻭ ﺩﺑﺮﻫﺎ ﺃﻭ ﺩﺑﺮ ﺫﻛﺮ ﺃﻱ ﻣﻌﻪ )ﺃﻭ ﺑﻬﻴﻤﺔ( ﺧﻼﻓﺎ ﻷﺑﻲ ﺣﻨﻴﻔﺔ‬ ‫ﻓﻴﻬﻤﺎ ﺇﻻ ﺑﺈﻧﺰﺍﻝ ﻭﻻ ﺧﺘﺎﻥ ﻓﻲ ﺍﻟﺪﺑﺮ ﻭﺍﻟﺒﻬﻴﻤﺔ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﻗﺪﺭﻩ ﺃﻭ ﺿﻤﻦ‬ ‫ﺍﻟﺘﻘﺎﺀ ﺍﻟﺨﺘﺎﻧﻴﻦ ﻣﻌﻨﻰ ﻏﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﻤﺮﺃﺓ ﺫﻛﺮ ﺩﺍﺑﺔ‬ ‫ﻓﻲ ﻓﺮﺟﻬﺎ ﺃﻭ ﺫﻛﺮ ﻣﻴﺖ ﻭﻟﻮ ﻛﺎﻥ ﺫﻛﺮ ﺍﻟﻤﻴﺖ ﻣﻘﻄﻮ ﻋﺎ‪ ،‬ﻭﻣﻊ ﻃﻔﻞ ﺧﻼﻓﺎ‬ ‫ﻟﻠﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﺇﻥ ﺭﺍﻫﻖ‪ ،‬ﻭﻣﻊ ﺧﻨﺜﻰ ﺑﺈﺩﺧﺎﻝ ﻓﻲ‬ ‫ﻗﻠﺒﻪ ﺃﻭ ﺑﺈﺩﺧﺎﻝ ﺫﻛﺮﻩ ﻓﻲ ﻗﺒﻞ ﻏﻴﺮﻩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻳﺠﺐ ﻓﻲ ﺍﻟﺪﺑﺮ ﺑﺎﻟﺘﻘﺎﺀ‬ ‫ﺍﻟﺒﺎﺑﻴﻦ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺈﻧﺰﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻏﺴﻞ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ﺑﻞ ﻳﻐﺴﻞ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺲ ﻓﻘﻂ‪) .‬ﻭﺻﺢ( ﺍﻟﺘﻘﺎﺀ ﺍﻟﺨﺘﺎﻧﻴﻦ‬ ‫)ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ( ﻛﻠﻬﺎ ﻭﻻ ﻳﺠﺐ ﺇﻥ ﺑﻘﻲ ﺑﻌﻀﻬﺎ ﻟﻌﺪﻡ ﺍﻻﻧﺘﻔﺎﺀ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‬ ‫)ﺃﻭ ﻗﺪﺭﻫﺎ( ﻣﻦ ﻣﻘﻄﻮﻋﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻘﻄﻮﻋﻬﺎ ﺇﻻ ﺇﻥ ﻏﺎﺏ ﺍﻟﺒﺎﻗﻲ ﻛﻠﻪ‪...،‬‬ ‫)ﻭﻟﻮ( ﻛﺎﻥ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺍﻟﺬﻛﺮ ﺑﺤﺸﻔﺘﻪ ﺃﻭ ﻛﺎﻥ ﻗﺪﺭﻫﺎ )ﻣﻠﻔﻮﻓﺎ( ﻓﻲ ﺷﻲﺀ ﺧﺸﻦ‬ ‫ﺃﻭ ﻟﻴﻦ )ﺃﻭ ﻣﻊ ﺳﻜﺮ ﺃﻭ ﺇﻏﻤﺎﺀ ﺃﻭ ﺟﻨﻮﻥ( ﻣﻦ ﻓﺎﻋﻞ ﺃﻭ ﻣﻔﻌﻮﻝ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻐﺴﻞ )ﺑﻌﺪ ﺇﻓﺎﻗﺔ( ﻭﻋﻦ ﺑﻌﺾ ﺃﻥ ﻣﻦ ﺳﻜﺮ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ‬ ‫ﺃﻭ ﺟﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ ﻭﻟﻮ ﺑﻼ ﺟﻤﺎﻉ ﻭﻫﻮ ﺿﻌﻴﻒ ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻧﺰﺍﻟﻪ‬ ‫ﺇﻥ ﻟﻢ ﻳﻈﻬﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٨٩/١٨٨‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،١٨١/١٨٠‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪ ،١٦‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ‬ ‫ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪ ٢٤٧‬ ‪.٢٥٧‬‬ ‫‪165‬‬‫‪ ١١‬ ﺍﻟﻐﺴﻞ‬ ‫ﻫﺇﻧﺰﺍﻝ ﺍﻟﻤﻨﻲ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻣﻮﺟﺒﻪ( ﺃﻱ‪ :‬ﺍﻟﻐﺴﻞ )ﺧﺮﻭﺝ ﺍﻟﻤﻨﻲ( ﻣﻦ‬ ‫ﺍﻟﺬﻛﺮ ﻭﺇﻥ ﺑﺘﺸﻪ ﺃﻭ ﺗﺬﻛﺮ ﺃﻭ ﻧﻈﺮ ﺃﻭ ﺑﺈﺩﺧﺎﻝ ﺑﻼ ﻏﻴﻮﺏ ﺣﺸﻔﺔ ﻭﻛﺬﺍ ﻓﺮﺝ ﺍﻷﻧﺜﻰ‬ ‫ﻋﻨﺪ ﺑﻌﺾ ﻓﻼ ﻳﺠﺐ ﺣﺘﻰ ﻳﺨﺮﺝ ﻭﺫﻟﻚ ﺇﻥ ﻟﻢ ﺗﻐﺐ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻏﺎﺑﺖ ﻫﻲ‬ ‫ﺃﻭ ﻣﻘﺪﺍﺭﻫﺎ ﻓﻴﻠﺰﻡ ﺍﻟﻐﺴﻞ ﺃﻧﺰﻝ ﺃﻭ ﻟﻢ ﻳﻨﺰﻝ ﺍﻟﺘﺬ ﺃﻭ ﻟﻢ ﻳﻠﺘﺬ ﺧﺮﺟﺖ ﺍﻟﻨﻄﻔﺔ ﺃﻡ ﻟﻢ‬ ‫ﺗﺨﺮﺝ ﻛﻤﺎ ﻋﻠﻤﺖ )ﺃﻭ ﻭﺟﻮﺩ ﻟﺬﺗﻪ( ﻟﺬﺓ ﺍﻟﻤﻨﻲ ﻫﻤﺎ )ﻗﻮﻻﻥ‪ ،‬ﻓﺈﻥ ﺍﻧﺘﻘﻞ( ﺍﻟﻤﻨﻲ‬ ‫)ﻣﻦ ﺃﺻﻞ ﻣﺠﺎﺭﻳﻪ ﺑﻠﺬﺓ( ﻭﺟﺐ ﺍﻟﻐﺴﻞ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﻣﻮﺟﺒﻪ ﺍﻟﻠﺬﺓ ﻭﻟﻮ ﺑﻼ‬ ‫ﺧﺮﻭﺝ‪) ،‬ﺛﻢ( ﺇﻥ )ﺧﺮﺝ ﺑﺪﻭﻧﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻠﺬﺓ )ﻓﻲ ﻭﻗﺖ ﻣﺎ ﺑﻌﺪ ﻏﺴﻞ( ﺃﻭ ﺩﻭﻧﻪ‬ ‫)ﻓﻔﻲ ﺇﻋﺎﺩﺗﻪ( ﺇﻥ ﻏﺴﻞ ﻭﺇﻳﺠﺎﺑﻪ ﺍﺑﺘﺪﺍﺀ ﺇﻥ ﻟﻢ ﻳﻐﺴﻞ )ﺧﻼﻑ( ﺍﻹﻳﺠﺎﺏ ﻋﻨﺪ ﻣﻦ‬ ‫ﻗﺎﻝ ﻣﻮﺟﺒﻪ ﺍﻟﺨﺮﻭﺝ ﻭﻋﺪﻣﻪ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﻮﺟﺒﻪ ﺍﻟﻠﺬﺓ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﺑﺎﻟﻘﻮﻟﻴﻦ ﻟﻢ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻓﻸﻧﻪ‬‫ﺁﺧﺮﺍ‪ ،‬ﺃﻣﺎ ‬ ‫ﺃﻭﻻ‪ :‬ﻓﻸﻥ ﻟﻢ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺃﻣﺎ ‬‫ﻳﻠﺰﻣﻪ ‬ ‫ﺃﻭﻻ ﻭﻻ ‬ ‫ﺧﺮﺝ ﻣﻴ ﺘﺎ ﺑﻼ ﻟﺬﺓ ﻟﺘﻘﺪﻡ ﻟﺬﺗﻪ ﻗﺒﻞ ﺧﺮﻭﺟﻪ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﻐﺴﻞ ﺑﺨﺮﻭﺟﻪ ﻋﻦ‬ ‫ﻣﻌﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﺣﺪ ﻟﻢ ﻳﻠﺰﻡ ﻭﺍﻷﺣﻮﻁ ﻟﺰﻭﻣﻪ ﺑﻮﺟﻮﺩ ﺍﻟﻠﺬﺓ‬ ‫ﺍﻟﺬﻛﺮ ﻭﺍﻟﻠﺬﺓ ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺨﺮﺝ‪ ،‬ﻭﻟﺰﻭﻣﻪ ﻭﺟﻮﺩﻫﺎ ﻣﻊ ﺍﻟﺨﺮﻭﺝ ﻭﻟﺰﻭﻣﻪ ﺑﺨﺮﻭﺟﻪ ﻣﻄﻠﻘﺎ ﻗﺎﺭﻧﺘﻪ ﻟﺬﺓ‬ ‫ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ‬ ‫ﺃﻭﻻ ﺳﺒﻘﺘﻪ ﻟﺬﺓ ﺃﻭ ﻻ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻠﺰﻭﻣﻪ ﺑﻮﺟﻮﺩ ﺍﻟﻠﺬﺓ ﻋﻨﺪ‬ ‫ﺍﻧﻔﺼﺎﻟﻪ ﻣﻦ ﻣﺠﺎﺭﻳﻪ ﻳﻠﺰﻡ ﺇﺫﺍ ﺍﻧﻔﺼﻠﺖ‪ ،‬ﺳﻮﺍﺀ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺬﻛﺮ ﺃﻭ ﻣﻦ ﺛﻘﺒﻪ ﺃﻭ‬ ‫ﻟﻢ ﺗﺨﺮﺝ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﻐﺴﻞ ﺑﺨﺮﻭﺟﻬﺎ ﻣﻦ ﺛﻘﺒﻪ ﻏﻴﺮ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻫﻞ‬ ‫ﺗﻠﺤﻖ ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ﺃﻡ ﻻ؟ ﻭﻋﻠﻰ ﻛﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ‬ ‫ﻭﺍﻟﻮﺿﻮﺀ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶﺝ ‪ ١‬ ﺹ ‪ ،١٨٣/١٨٢‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺝ ‪ ١‬ﺹ ‪ ،١٨٣/١٨٢‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.١١‬‬ ‫‪166‬‬ ‫‪١٢‬‬ ‫ا‪U7+‬‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ ﻣﻨﻲ ﻳﻘﺎﻝ‪ :‬ﺃﻣﻨﻰ ﺍﻟﺤﺎﺝ‪ :‬ﺃﺗﻰ ﻣﻨﻲ‪ ،‬ﻭﺃﻣﻨﻰ‬ ‫ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺰﻝ ﺍﻟﻤﻨﻲ‪ ،‬ﻭﺍﻟﻨﻄﻔﺔ‪ :‬ﺃﻧﺰﻟﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﺍﻟﻌﺰﻳﺰ‪) ( ' ﴿) :‬‬ ‫* ﴾( ]ﺍﻟﻨﺠﻢ‪ ،[٤٦ :‬ﻭﺍﻟﺪﻣﺎﺀ‪ :‬ﺃﺭﺍﻗﻬﺎ‪ ...،‬ﻭﺍﻟﻤﻨﻲ‪ :‬ﺍﻟﻨﻄﻔﺔ‪ ،‬ﻭﻫﻲ ﺳﺎﺋﻞ ﻣﺒﻴﺾ‬ ‫ﻏﻠﻴﻆ ﺗﺴﺒﺢ ﻓﻴﻪ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻤﻨﻮﻳﺔ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻘﻀﻴﺐ ﺇﺛﺮ ﺟﻤﺎﻉ ﺃﻭ ﻧﺤﻮﻩ‪،‬‬ ‫ﻭﻣﻨﺸﺆﻩ ﺇﻓﺮﺍﺯﺍﺕ ﺍﻟﺨﺼﻴﺘﻴﻦ‪ ،‬ﻭﻳﺨﺘﻠﻂ ﺑﻪ ﺇﻓﺮﺍﺯ ﺍﻟﺤﻮﺻﻠﺘﻴﻦ ﺍﻟﻤﻨﻮﻳﺘﻴﻦ‬ ‫ﻭﺍﻟﺒﺮﻭﺳﺘﺎﺗﺔ ﻭﻏﺪﺩ ﺍﻟﻤﺒﺎﻝ؛ ﻣﺠﺮﻯ ﺍﻟﺒﻮﻝ)‪.(١‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻟﻤﻨﻲ ﻣﺎﺀ ﻏﻠﻴﻆ ﺫﻭ ﺭﺍﺋﺤﺔ ﻛﺎﻟﻄﻠﻊ‬ ‫‬ ‫ﺑﻪ ﺗﻮﺟﺪ ﺍﻟﺸﻬﻮﺓ ﻭﺍﺿﻄﺮﺍﺏ ﺍﻟﻘﻀﻴﺐ ﻭﻗﺬﻓﻪ ﻟﻪ ﻭﻫﻮ ﺍﻟﺠﻨﺎﺑﺔ(‪.‬‬ ‫ﻭﺍﻟﺤﻖ ﺃﻥ ﺍﻟﺠﻨﺎﺑﺔ ﻣﻌﻨﻰ ﻗﺎﺋﻢ ﺑﺠﺴﺪ ﻣﻦ ﺧﺮﺝ ﺫﻟﻚ ﺍﻟﻤﺎﺀ ﻣﻨﻪ ﺃﻭ ﻏﺎﺑﺖ‬ ‫ﺣﺸﻔﺘﻪ ﻓﻲ ﻓﺮﺝ‪ ،‬ﻭﻟﻌﻠﻪ ﺳ ‪‬ﻤﻲ ﺍﻟﻤﺎﺀ ﺟﻨﺎﺑﺔ ﻷﻧﻪ ﺳﺒﺒﻬﺎ‪ ،‬ﺃﻭﻟﻬﺎ ﺍﺳﺘﻌﻤﺎﻻﻥ‪ :‬ﺍﻟﻤﻌﻨﻰ‬ ‫ﻭﺍﻟﻤﺎﺀ )ﻭﺍﻟﻤﺬﻱ( ﺑﺎﻹﻋﺠﺎﻡﺃﻱ‪ :‬ﻭﺿﻊ ﻧﻘﻄﺔ ﻓﻮﻕ ﺍﻟﺪﺍﻝ ﻟﺘﺼﺒﺢ ‬ ‫ﺫﺍﻻ)ﻫﻮ(‬ ‫ﺍﻟﻤﺎﺀ )ﺍﻟﺨﺎﺭﺝ ﺭﻗﻴﻘﺎ ﻛﺎﻟﻠﻌﺎﺏ ﺑﻤﺬﺍﻛﺮﺓ( ﻣﻦ ﺍﻟﺬﻛﺮ ﺑﻔﺘﺢ ﺍﻟﻜﺎﻑﺍﻟﻘﻀﻴﺐ ‬ ‫ﺃﻱ‪ :‬ﻳﻤﺲ ﺃﺣﺪ ﺑﺬﻛﺮﻩ ﻭﻳﻤﺲ ﺫﻛﺮﻩ ﺫﻟﻚ ﺍﻟﻤﻤﺴﻮﺱ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺬﻛﺮ ﺑﺎﻹﺳﻜﺎﻥ‪.‬‬ ‫ﺃﻱ‪ :‬ﻳﺬﻛﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻶﺧﺮ‪ ،‬ﻭﺍﻟﻤﺲ ﺑﻐﻴﺮ ﺍﻟﺬﻛﺮ ﻭﻓﻲ ﻏﻴﺮﻩ ﻛﺎﻟﺬﻛﺮ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺝ ‪ ٢‬ﺹ ‪.٨٨٩‬‬ ‫‪167‬‬‫‪ ١٢‬ ﺍﻟﻤﻨﻲ‬ ‫)ﺃﻭ ﻣﻼﻋﺒﺘﻪ ﺃﻭ ﺗﺸﻪ( ﺗﻔﻜﺮ ﻣﺎ ﻳﺸﺘﻬﻰ‪) ...‬ﻭﻻ ﺭﺍﺋﺤﺔ ﻟﻪ(‪) ...‬ﻭﻻ ﻳﻨﻜﺴﺮ ﺑﻪ‬ ‫ﺍﻟﻘﻀﻴﺐ( ﻭﻳﻮﺟﺪ ﻗﺒﻞ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺬﻛﺮ ﻭﺑﻌﺪﻩ ﻭﺑﻼ ﺍﺭﺗﻔﺎﻉ‪.‬‬ ‫‪ #,- ٢‬ا‪B> M 14‬ه اﻼ‪:)a‬‬ ‫ﻭﻻ ﻳﻠﺰﻡ ﺑﻪ )ﻭﻻ ﺑﺎﻟﻮﺫﻱ( ﺑﺎﻹﻋﺠﺎﻡ )ﻭﻫﻮ ﺍﻟﺨﺎﺭﺝ ﻗﺒﻞ ﺍﻟﺒﻮﻝ ﺃﻭ ﺑﻌﺪﻩ‬ ‫ﻏﺎﻟﺒﺎ( ﻭﻏﻴﺮ ﺍﻟﻐﺎﻟﺐ ﺧﺮﻭﺟﻪ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺰﻣﺎﻥ ﻻ ﻗﺒﻞ ﺍﻟﺒﻮﻝ ﺑﺎﺗﺼﺎﻝ ﻭﻻ ﺑﻌﺪﻩ‬ ‫‬ ‫‬ ‫)ﻏﻠﻴﻈﺎ ﺃﺻﻔﺮ( ﺇﻟﻰ ﺍﻟﺒﻴﺎﺽ )ﻏﺴﻞ( ﻓﺎﻋﻞ ﻳﻠﺰﻡ ﺑﻞ ﻳﻠﺰﻡ ﺑﻬﻤﺎ ﺍﺳﺘﻨﺠﺎﺀ‬ ‫ﺑﺎﺗﺼﺎﻝ‬ ‫ﻭﻭﺿﻮﺀ ﻓﻘﻂ‪ ،‬ﻭﻳﻜﻔﻲ ﻋﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻓﻲ ﺍﻟﻤﺬﻱ ﺍﻟﻨﻀﺢ ﻋﻨﺪ ﻛﺜﻴﺮ )ﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﻴﺢ( ﻭﻣﻘﺎﺑﻠﻪ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﺑﻬﻤﺎ ﻭﺃﻭﺟﺒﻪ ﺑﻌﺾ ﺑﺎﻟﻤﻨﻲ ﻭﺍﻟﻤﺬﻱ‬ ‫ﻻ ﺑﺎﻟﻮﺫﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﺑﺎﻟﻮﺫﻱ)‪.(١‬‬ ‫ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﻤﻨﻲ ﻭﻋﻼﻣﺎﺗﻪ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﺰﻡ( ﺍﻟﻐﺴﻞ ﺑﻤﺎﺀ )ﻣﻨﺪﻓﻖ( ﺃﻱ‪ :‬ﺧﺎﺭﺝ ﺑﺸﺪﺓ‬ ‫)ﺫﻱ ﺭﺍﺋﺤﺔ ﺑﻠﺬﺓ ﺍﻧﻜﺴﺮ ﺑﻪ ﺍﻟﻘﻀﻴﺐ( ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﻟﺰﻭﻣﻪ ﺇﻥ ﺧﺮﺝ ﺑﻼ ﺷﺪﺓ ﺃﻭ‬ ‫)ﻣﺘﻐﻴﺮﺍ(‬ ‫‬‫ﺭﺍﺋﺤﺔ ﺃﻭ ﻟﻢ ﻳﻨﻜﺴﺮ ﺍﻟﻘﻀﻴﺐ ﺃﻭ ﺑﻼ ﻟﺬﺓ ﺃﻭ ﻣﻦ ﻏﻴﺮ ﺍﻟﺬﻛﺮ )ﻭﺇﻥ( ﻛﺎﻥ‬ ‫ﻋﻦ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﻐﻠﻈﺔ ﻟﻌﺪﻡ ﺍﻋﺘﺪﺍﻝ ﺍﻟﻤﺰﺍﺝ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻨﻘﻄﻊ‬ ‫ﺭﺍﺋﺤﺘﻪ )ﻛﺼﺪﻳﺪ( ﺩﻡ ﻏﺎﻟﺐ ﻣﻊ ﻗﻴﺢ‪) ،‬ﺃﻭ ﺩﻡ ﺃﻭ ﻗﻴﺢ( ﺃﻭ ﺃﺻﻔﺮ )ﻟﻔﺴﺎﺩ ﻣﺰﺍﺝ(‬ ‫ﺑﺎﻟﻜﺴﺮ ﻭﻫﻮ ﻣﺎ ﺭﻛﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺪﻥ ﻣﻦ ﺍﻟﻄﺒﺎﺋﻊ ﻭﻧﻄﻔﺔ ﺍﻟﻤﺮﺃﺓ ﺻﻔﺮﺍﺀ )ﻭﺑﺈﻧﺰﺍﻝ(‬ ‫ﺍﻣﺮﺃﺗﻴﻦ )ﻣﺘﺮﺍﻛﺒﺘﻴﻦ( ﺃﻭ ﻣﺘﺮﺍﻛﺒﺔ ﻣﻊ ﻃﻔﻞ ﺃﻭ ﻃﻔﻠﺔ ﺃﻭ ﺍﺣﺘﻼﻡ ﺃﻭ ﻣﺪﺍﻛﺮﺓ ﺃﻭ‬ ‫ﻣﻼﻋﺒﺔ ﺃﻭ ﺗﺸﻪﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺑﺈﻧﺰﺍﻟﻬﻤﺎ ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ‬ ‫ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﻻ ﻏﻴﺮ ﺃﻧﺰﻟﺖ ﺃﻭ ﻟﻢ ﺗﻨﺰﻝ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ .‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٩٤/١٩٣‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٨٤‬ﻭﺍﻟﻤﺼﻨﻒ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﻜﻨﺪﻱ ﺝ ‪ ٤‬ﺹ ‪.٣٧١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٩٥‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ‬ ‫ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٨٥‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٣‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ١‬ﺹ ‪.١٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪168‬‬ ‫‪ #,- ٣‬إدة ا‪ 14‬و و‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻰ ﻣﻐﺘﺴﻠﻪ ﻣﻦ ﺟﻤﺎﻉ ﺑﺨﺮﻭﺝ ﻧﻄﻔﺔ(‬ ‫ﺩﺧﻠﺘﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ )ﺑﻌﺪﻩ( ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﻐﺴﻞ )ﻭﻟﺰﻭﻣﻬﺎ ﺑﻪ( ﺃﻱ‪ :‬ﺑﺎﻟﺨﺮﻭﺝ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ )ﻛﻤﺪﺧﻠﺔ ﻟﻬﺎ( ﺃﻱ ﻟﻠﻨﻄﻔﺔ )ﻓﻲ ﻓﺮﺟﻬﺎ ﺑﻼ ﻟﺬﺓ( ﻇﺎﻫﺮﻩ ﺃﻧﻬﺎ ﻳﻠﺰﻣﻬﺎ‬ ‫ﺍﻟﻐﺴﻞ ﺇﻥ ﺍﻟﺘﺬﺕ ﺑﺎﻹﺩﺧﺎﻝ ﻭﻟﻮ ﻟﻢ ﺗﻨﺰﻝ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻻﺟﺘﻤﺎﻉ ﺍﻹﺩﺧﺎﻝ ﻟﻠﻨﻄﻔﺔ‬ ‫ﻭﺍﻟﻠﺬﺓ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻻ ﻏﺴﻞ ﻋﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ ﺑﻼ ﺇﻧﺰﺍﻝ ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺑﻼ ﻟﺬﺓ‬ ‫ﻭﺿﻮﺀ( ﻓﺎﻋﻞ ﻟﺰﻡ )ﻭﺍﺳﺘﻨﺠﺎﺀ ﻻ ﻏﺴﻞ( ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫‬‫ﻣﻨﺰﻟﺔ )ﻭ( ﺑﻼ )ﻭﻁﺀ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺩﺧﻠﺘﻬﺎ ﻓﻲ ﺃﻧﺒﻮﺑﺔ ﻟﺰﻣﻬﺎ ﻛﻤﺎ ﻳﻠﺰﻣﻬﺎ ﺑﻮﻁﺀ‪ ،‬ﻭﺇﻥ ﺟﻮﻣﻌﺖ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﻔﺮﺝ ﻓﺴﺎﻟﺖ ﺣﺘﻰ ﺩﺧﻞ ﺍﻟﻔﺮﺝ‪ ،‬ﺃﻭ ﻗﻮﺑﻞ ﻓﺮﺟﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻓﺄﻧﺰﻝ ﻓﻴﻪ ﺑﻼﻣﺴﻪ ﺃﻭ‬ ‫ﺑﻤﺴﻪ ﺑﻼ ﻏﻴﻮﺏ ﺣﺸﻔﺘﻪ ﻓﺎﻟﻘﻮﻻﻥ ﺑﺎﻟﺼﺤﻴﺢ ﺃﻥ ﻻ ﻏﺴﻞ ﻋﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ؛ ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﺃﺩﺧﻠﻬﺎ ﻟﻬﺎ ﻏﻴﺮﻫﺎ ﻓﻴﻪ ﺍﻟﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺃﺩﺧﻠﺘﻬﺎ ﺃﻭ ﺃﺩﺧﻠﻬﺎ ﻏﻴﺮﻫﺎ ﺃﻭ ﺩﺧﻠﺖ ﻣﻦ‬ ‫ﺍﻟﺬﻛﺮ ﺑﻼ ﻏﻴﻮﺏ ﺣﺸﻔﺔ ﺑﻠﺬﺓ ﻟﻢ ﻳﻠﺰﻣﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻣﻬﺎ ﺑﺎﻟﻨﺰﻭﻝ ﻓﻠﻌﻠﻪ ﺇﻧﻤﺎ ﻗﺎﻝ‪:‬‬ ‫ﺑﻼ ﻟﺬﺓ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﻬﺎ ﺍﻟﺘﺬﺕ ﻓﺄﻧﺰﻟﺖ ﻓﻴﻠﺰﻡ ﺑﺈﻧﺰﺍﻟﻬﺎ)‪.(١‬‬ ‫‪ #,- ٤‬ا‪ 1;0 14‬ا;‪:1$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﺰﻡ( ﺍﻟﻐﺴﻞ ﺑﺒﻞ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﻮ ﺑﻼ ﻧﻮﻡ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻠﻴﻞ‬ ‫ﺗﻘﻴﻴﺪﺍ )ﻏﻴﺮ( ﻣﻔﻌﻮﻝ ﻟﺰﻡ )ﺫﻱ ﺑﻮﺍﺭﺩ( ﺟﻤﻊ ﺑﺎﺭﺩ ﻭﻫﻮ‬ ‫‬‫ﺟﺮﻳﺎ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﻻ‬ ‫‬ ‫ﺿﻌﻒ ﻣﺨﺼﻮﺹ ﺳﺒﺒﻪ ﺍﻟﺒﺮﺩ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﻭﻟﻮ ﺻﺎﺣﺐ ﺍﻟﺒﻮﺍﺭﺩ )ﻗﻴﻞ(‪ :‬ﻳﻠﺰﻡ ﺑﻠﻞ‬ ‫ﺍﻟﻠﻴﻞ ﻏﻴﺮ ﺫﻱ ﺑﻮﺍﺭﺩ ﻭﻟﻔﻆ ﻗﻴﻞ‪ :‬ﺑﻴﺎﻥ ﻟﻜﻮﻥ ﻫﺬﺍ ‬ ‫ﻗﻮﻻ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮ ﻟﻔﻆ ﻗﻴﻞ‪:‬‬ ‫ﻟﺘﻮﻫﻢ ﺃﻧﻪ ﺭﺟﺢ ﻫﺬﺍ )ﻣﻄﻠﻘﺎ( ﻭﺟﺪ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺍﻟﺮﺅﻳﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻟﻢ ﻳﺠﺪ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺟﺪﻩ ﻓﻲ ﻓﺮﺍﺷﻪ ﻻ ﻳﻨﺎﻡ ﻓﻴﻪ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻓﻲ ﻓﺮﺍﺷﻪ ﻳﻨﺎﻡ ﻓﻴﻪ ﻏﻴﺮﻩ ﻣﺎ ﻟﻢ‬ ‫‬ ‫ﺃﻳﻀﺎ‬ ‫ﻳﺘﻴﻘﻦ ﺃﻧﻪ ﻏﻴﺮ ﻧﻄﻔﺔ ﺑﻞ ﺑﻮﻝ ﺃﻭ ﻣﺬﻱ ﺃﻭ ﻭﺫﻱ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺷﻤﻞ ﺇﻃﻼﻗﻪ ‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.١٩٥‬‬ ‫‪169‬‬‫‪ ١٢‬ ﺍﻟﻤﻨﻲ‬ ‫ﻣﺎ ﺇﺫﺍ ﻭﺟﺪﻩ ﻓﻲ ﺭﺃﺳﻪ ﺃﻭ ﻣﻨﻜﺒﻪ ﺃﻭ ﺣﻴﺚ ﻻ ﻳﺘﻮﻫﻢ ﻛﻮﻧﻪ ﻣﻨﻪ‪ ،‬ﻓﻔﻲ ﻛﻞ ﺫﻟﻚ‬ ‫ﺗﻘﻠﺒﺎ‬ ‫ﻳﻠﺰﻡ ﺍﻟﻐﺴﻞ ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﻟﻌﻠﻪ ﺗﻘﻠﺐ ﻓﻲ ﺍﻟﻨﻮﻡ ﺃﻭ ﻛﻴﻒ ﺗﻘﻠﺐ ﻓﻠﻌﻠﻪ ﺗﻘﻠﺐ ‬ ‫ﻳﻮﺻﻠﻪ ﺣﻴﺚ ﻻ ﻳﺘﻮﻫﻢ‪) .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﺟﺪ ﺭﺍﺋﺤﺔ( ﻛﺮﺍﺋﺤﺔ ﺍﻟﻨﻄﻔﺔ‪) ،‬ﻭﺭﺅﻳﺎ( ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺠﺪ ﺭﺅﻳﺎ ﺇﺫﺍ ﻭﺟﺪ ﺭﺍﺋﺤﺔ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻭ ﺭﺅﻳﺎ ﺑﺄﻭ ﻻ ﺑﺎﻟﻮﺍﻭ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺑﺎﻟﺮﺅﻳﺎ ﻭﻟﻮ ﻟﻢ ﻳﺠﺪ ‬ ‫ﺑﻠﻼ ﺇﺫﺍ ﺭﺃﻯ ﺃﻧﻪ ﻳﺠﺎﻣﻊ ﻭﺍﻟﺘﺬ ﻟﻌﻞ ﺍﻟﻤﺎﺀ ﻗﺪ‬ ‫ﺍﻧﻔﺼﻞ ﻣﻦ ﻣﺠﺎﺭﻳﻪ ﻭﻟﻢ ﻳﺨﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﻳﺠﺪ ﻟﻪ ﺭﺍﺋﺤﺔ ﺇﺫﺍ ﻭﺟﺪ ﺭﺅﻳﺎ‬ ‫)ﻭﻗﻴﻞ(‪ :‬ﺃﻱ‪ :‬ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻠﺰﻡ )ﺇﻥ ﻭﺟﺪ ﻓﻲ ﻓﺮﺍﺵ ﻻ ﻳﻨﺎﻡ ﻓﻴﻪ ﻏﻴﺮﻩ ﺃﻭ ﻓﻲ ﺛﻮﺑﻪ‬ ‫ﻣﻤﺎ ﻳﻠﻲ ﺫﻛﺮﻩ( ﻓﻮﻕ ﺃﻭ ﺗﺤﺖ )ﺃﻭ ﻋﻠﻴﻪ( ﺃﻱ‪ :‬ﺫﻛﺮﻩ )ﺃﻭ ﻓﻲ ﻓﺨﺬﻩ( ﻭﻻ ﻳﻠﺰﻡ ﺇﻥ‬ ‫ﻭﺟﺪ ﻓﻲ ﻓﺮﺍﺵ ﻳﻨﺎﻡ ﻓﻴﻪ ﻫﻮ ﻭﻏﻴﺮﻩ ﻭﻟﻮ ﻟﻢ ﻳﻘﻞ ﻟﻪ ﺍﻟﻐﻴﺮ‪ :‬ﻟﻴﺲ ﻣﻨﻲ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻭﻟﻮ‬ ‫ﻳﺼﺪﻗﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻛﻞ ﻣﻨﻬﻤﺎ‪ :‬ﻣﻨﻲ ﻟﺰﻣﻬﻤﺎ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﺇﻥ ﻧﻔﺎﻩ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﺃﻳﻀﺎ ﻭﻻ ﻳﻠﺰﻡ ﺇﻥ ﻭﺟﺪﻩ )ﻓﻲ ﺭﺃﺳﻪ ﺃﻭ ﻣﻨﻜﺒﻪ ﺃﻭ ﺣﻴﺚ ﻻ ﻳﺘﻮﻫﻢ ﻛﻮﻧﻪ‬‫ﻟﺰﻣﻬﻤﺎ ‬ ‫ﻣﻨﻪ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻪ ﻣﻦ ﻏﻴﺮﻩ ﺃﻭ( ﻛﻮﻧﻪ )ﻟﺒﻦ ﺧﻔﺎﺵ( ﻓﺈﻧﻪ ﻳﻄﻴﺮ ‬ ‫ﻟﻴﻼ ﻭﻓﻲ‬ ‫ﻭﺭﻳﺤﺎ()‪.(١‬‬ ‫‬‫ﻧﻬﺎﺭﺍ )ﻛﻤﻨﻲ ﺍﻟﺮﺟﻞ ﻟﻮ ﻧﺎ‬ ‫ﺍﻟﻤﻮﺍﺿﻊ ﻭﻟﻮ ‬ ‫‪ #,- ٥‬د`ل ا‪:P7 ; F +‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺐ( ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻤﺆﻧﺚ‬ ‫)ﺍﻟﻤﺴﺠﺪ ﺃﻗﻮﺍﻝ( ﺍﻟﻤﻨﻊ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺍﻟﺠﻮﺍﺯ ﻣﻄﻠﻘﺎ )ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﻟﺠﻮﺍﺯ ﻟﻌﺎﺑﺮﻩ(‬ ‫ﻣﺎﺭﺍ ﺳﻮﺍﺀ ﻳﺪﺧﻠﻪ ﻟﻴﻀﻊ ﻓﻴﻪ ﺷﻴ ﺌﺎ ﺃﻭ ﻳﺄﺧﺬﻩ ﻓﻴﺨﺮﺝ ﻣﻦ ﻣﺪﺧﻠﻪ ﺃﻭ ﻣﻦ‬ ‫ﺟﺎﺋﺰﺓ ‪‬‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﻳﺠﻌﻠﻪ ﻃﺮﻳﻘﺎ ﺇﻻ ﻣﺎ ﻳﻜﺮﻩ ﺃﻭ ﻳﻤﻨﻊ ﻣﻦ ﺍﺗﺨﺎﺫﻩ ﻃﺮﻳﻘﺎ ﺑﻼ ﺩﻋﺎﺀ )ﻻ ﺍﻟﻤﻘﻴﻢ‬ ‫ﻓﻴﻪ( ﺃﻱ‪ :‬ﻣﺮﻳﺪ ﺍﻟﻘﻌﻮﺩ ﻓﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٩٧/١٩٦‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ‬ ‫ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٨٦‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.٨٢‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪ ،١٩٧‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٨٨/١٨٧‬ﻭﺑﻴﺎﻥ‬ ‫ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.١٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪170‬‬ ‫‪ #,- ٦‬اءة ا ‪%; P7‬آن‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﻣﻨﻌﻪ( ﺃﻱ ﺍﻟﺠﻨﺐ )ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ(‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﺎﻹﺑﺎﺣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺁﻳﺔ ﺃﻭ ﺁﻳﺘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺛﻼﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺴﺒﻊ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺨﺘﺘﻢ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻭﻧﺴﺒﻪ ﻟﻸﻛﺜﺮ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﻟﻮﻻ ﺍﻟﺤﺪﻳﺚ ﺑﻞ ﺣﺪﻳﺚ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻟﻸﺣﺎﺩﻳﺚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺼﺢ ‬ ‫ﻳﻔﻴﺪ ﺃﻧﻪ ﻻ ﺗﺠﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﺇﻻ ﺑﻮﺿﻮﺀ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﺎ ﻧﺼﻪ ﻓﺮﺽ ﺍﻟﻐﺴﻞ ﻣﻦ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﻟﻠﻘﺮﺍﺀﺓ ﻭﻣﺲ ﺍﻟﻤﺼﺤﻒ ﻋﻠﻰ ﺍﻷﻛﺜﺮ)‪.(١‬‬ ‫‪ 6 #,- ٧‬ا ‪:x2 +; P7‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﺲ ﺍﻟﻤﺼﺤﻒ( ﻭﺃﺟﻴﺰ ﻣﺴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﺟﻴﺰ ﻣﺴﻪ‬ ‫ﺑﻌﻼﻗﺘﻪ ﺃﻭ ﻏﻄﺎﺋﻪ‪ ،‬ﻭﺍﻟﻠﻮﺡ ﺍﻟﻤﻜﺘﻮﺏ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻧﺤﻮ ﺍﻟﻠﻮﺡ ﻣﺜﻞ ﺍﻟﻤﺼﺤﻒ‬ ‫ﺑﻞ ﻟﻮ ﻛﺘﺐ ﻓﻲ ﺍﻷﺭﺽ ﻟﻜﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﺼﺤﻒ)‪.(٢‬‬ ‫‪ #,- ٨‬اءة ا‪ ef2‬و ا‪:x2 +‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﺍﻟﺤﺎﺋﺾ ﻣﺜﻠﻪ( ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻤﺲ ﻭﺇﻧﻤﺎ‬ ‫ﺃﻳﻀﺎ ﻷﻧﻪ ﻻ ﻳﺮﻏﺒﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻓﻲ‬ ‫ﻟﻢ ﺃﺣﻤﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﻤﺴﺠﺪ ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻓﺈﻥ ﺻﻼﺗﻬﺎ ﻓﻲ ﺑﻴﺘﻬﺎ ﺃﻓﻀﻞ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻭ ﺃﻋﺬﺭ ﻣﻨﻪ‬ ‫ﻣﻨﺎﺳﺒﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺮﻏﺒﻪ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺣﺎﻝ ﺍﻟﻄﻬﺮ ﻓﺘﺸﺘﺎﻕ ﺣﺎﻝ ﺍﻟﺤﻴﺾ ﻓﺘﻌﺬﺭ؛ )ﺃﻭ(‬ ‫‬ ‫ﺃﻳﻀﺎ‬ ‫ﻫﻲ )ﺃﻋﺬﺭ ﻣﻨﻪ( ﻛﺒﻌﺪ ﺍﻟﻤﺪﺓ ﻭﻋﺪﻡ ﺻﺤﺔ ﺍﻏﺘﺴﺎﻟﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻝ‪ :‬ﺃﻋﺬﺭ‪ ،‬ﻷﻧﻪ ‬ ‫ﻣﻌﺬﻭﺭ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻐﺘﺴﻞ ﻭﻳﺼﻠﻲ‪) ....‬ﻭﺟﺎﺯ ﻟﻬﺎ( ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺫﻛﺮ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻤﺲ ﺇﻥ ﺍﺣﺘﺎﺟﺖ ﻟﻠﻤﺲ ﺃﻭ ﺟﺎﺯ ﺇﻥ ﺧﺎﻓﺖ ﻧﺴﻴﺎ ﻧﺎ )ﺧﻼﻑ()‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٩٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.١٩٨‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.١٩٨‬‬ ‫‪171‬‬‫‪ ١٢‬ ﺍﻟﻤﻨﻲ‬ ‫‪ M #,- ٩‬أ^‪ UR P7‬ا‪:F +‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﻦ ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺟﻨﺎﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺧﺮﺝ ﻣﻦ ﺣﻴﻨﻪ ﻭﺍﻏﺘﺴﻞ‬ ‫ﺃﻭ ﺗﻴﻤﻢ ﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻭﺭﺟﻊ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻤﺮﺍﻭﺩﺓﻣﺤﺎﻭﻟﺔ ﻣﻨﻊ ﺍﻟﺠﻨﺎﺑﺔ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻘﻌﻮﺩ ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﺠﺪﻫﺎ)‪.(١‬‬ ‫ﺧﺮﺝ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،١٩٨‬ﻭﺍﻧﻈﺮ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،١٨٨‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪٩‬‬ ‫ﺹ ‪.٦٣‬‬ ‫‪172‬‬ ‫‪١٣‬‬ ‫ا‪e$2‬‬ ‫‪:/ ١‬‬ ‫ﺣﻴﻀﺎ‪ :‬ﺳﺎﻝ ﺣﻴﺾ ﻓﻬﻲ ﺣﺎﺋﺾ‪،‬‬ ‫‬‫ﻟﻐﺔ‪ :‬ﻣﺼﺪﺭ ﺣﺎﺽ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﺎﺿﺖ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻭﺍﻟﺠﻤﻊ‪ :‬ﺣﻮﺍﺋﺾ ﻭﺣﻴﺾ‪ ،‬ﻭﻫﻲ ﺣﺎﺋﺾ ﻭﺍﻟﺠﻤﻊ ﺣﻮﺍﺋﺾ ﻭﺑﻠﻐﺖ ﺳﻦ‬ ‫ﺍﻟﻤﺤﻴﺾ‪ ،‬ﻭﺷﺠﺮﺓ ﺍﻟﺴﻤﺮ‪ :‬ﺳﺎﻝ ﻣﻨﻬﺎ ﺷﻲﺀ ﻛﺎﻟﺪﻡ‪ ،‬ﻭﺍﻟﺴﻴﻞ‪ :‬ﻓﺎﺽ‪ ،‬ﻭﺗﺤﻴﻀﺖ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ :‬ﺣﺎﺿﺖ‪ ،‬ﻭﻗﻌﺪﺕ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺗﻨﺘﻈﺮ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ‪...‬‬ ‫ﻭﺍﺳﺘﺤﻴﻀﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺍﺳﺘﻤﺮ ﻧﺰﻭﻝ ﺩﻣﻬﺎ ﺑﻌﺪ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﺍﻟﺤﻴﺎﺽ‪ :‬ﺩﻡ‬ ‫ﺍﻟﺤﻴﺾ‪ ،‬ﻭﺍﻟﺤﻴﻀﺔ‪ :‬ﺍﻟﺨﺮﻗﺔ ﺗﻀﻌﻬﺎ ﺍﻟﻤﺮﺃﺓ ﻟﺘﺘﻠﻘﻰ ﺩﻡ ﺍﻟﺤﻴﺾ‪ ...،‬ﻭﺍﻟﻤﺤﻴﺾ‪:‬‬ ‫ﺍﻟﺤﻴﺾ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﺍﻟﻌﺰﻳﺰ‪﴾ v u t sr q p ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪.(١) [٢٢٢ :‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺤﻴﺾ ﻭﻣﺤﺎﺽ ﻭﻃﻤﺚ ﻭﺇﻛﺒﺎﺭ ﻭﻃﻤﺲ ﻭﻋﺮﺍﻙ‬ ‫ﻭﻓﺮﺍﻙ ﻭﺃﺫﻯ ﻭﺿﺤﻚ ﻭﺩﺭﺱ ﻭﺩﺭﺍﺱ ﻭﻧﻔﺎﺱ ﻭﻗﺮﺀ ﻭﺇﻋﺼﺎﺭ‪ ،‬ﻭﺗﺤﻴﺾ ﺍﻵﺩﻣﻴﺔ‬ ‫ﻭﺍﻟﺤﻮﺕ ﻭﺍﻟﻨﺎﻗﺔ ﻭﺍﻟﻮﺯﻏﺔ ﻭﺍﻷﺭﻧﺐ ﻭﺍﻟﻀﺒﻊ ﻭﺍﻟﺨﻔﺎﺵ ﻭﺍﻟﻔﺮﺱ ﻭﺍﻟﻜﻠﺒﺔ‬ ‫ﻭﺍﻟﻀﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﺤﻴﺾ ﻣﻦ ﺍﻟﺤﻮﺕ ﺍﻟﻨﻮﻉ ﺍﻟﻤﺴ ‪‬ﻤﻰ ﺑﺎﻟﺮﻋﺎﺩ ﻭﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ‬ ‫ﻭﻗﻊ ﻓﻲ ﺷﺒﻜﺔ ﺍﻟﺼﻴﺎﺩ ﺍﺭﺗﻌﺪ ﻛﻞ ﻣﻦ ﻣﺴﻬﺎ ﺑﻴﺪﻩ ﺃﻭ ﻣﺲ ﺣﺒﻠﻬﺎ ﺍﻟﻤﺘﺼﻞ ﺑﻬﺎ‬ ‫ﻭﺳﺒﺒﻪ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ﺇﻋﺎﻧﺔ ﺣﻮﺍﺀ ﻵﺩﻡ ﻋﻠﻰ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻣﻊ ﺃﻛﻠﻬﺎ ﻋﻘﻮﺑﺔ ﻟﻬﺎ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪.٢١٢‬‬ ‫‪173‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﻟﺒﻌﺪﻫﺎ ﻣﻦ ﻃﺎﻋﺔ ﺭﺑﻬﺎ ﻭﻗﺘﻪ ﺃﻭ ﻛﺴﺮﻫﺎ ﺷﺠﺮﺓ ﺍﻟﺤﻨﻄﺔ ﻭﺭﻣﻴﻬﺎ ﺃﻭ ﻋﻘﺎﺑﻬﺎ ﺍﻟﺤﻴﺔ‬ ‫ﺑﺴﻠﺐ ﻗﻮﺍﺋﻤﻬﺎ ﻭﺃﻭﻝ ﻣﻦ ﺟﺎﺀ ﻟﻬﺎ ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻔﺠﺮﺓ ﻓﺠﺮﺗﻬﺎ ﺃﻗﻮﺍﻝ)‪.(١‬‬ ‫ﻭﻓﻲ ﺑﻴﺎﻥ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﻭﺍﻷﺻﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ v u t sr q p‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٢٢ :‬ﻭﺍﻟﺤﻴﺾ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻻﻧﻔﺠﺎﺭ‪،‬‬ ‫ﺣﻴﻀﺎ ﺇﻻ ﺍﻟﺪﻡ ﺍﻟﻔﺎﺋﺾ ﻣﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻤﺎ ﺗﻤﺴﺢ ﺑﻌﻠﻤﻬﺎ‬ ‫‬‫ﻭﻻ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻤﺴﺢ ﺑﻴﺪﻫﺎ ﺍﻟﻴﺴﺮﻯ ﻭﻫﻲ ﺑﻴﻦ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻷﻧﻪ ﺭﺑﻤﺎ‬ ‫ﻓﺎﺋﻀﺎ ﻭﻫﻮ ﻗﻠﻴﻞ ﻓﻴﻤﻨﻌﻪ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﺍﻟﻘﻌﻮﺩ ﺃﻥ ﻳﻈﻬﺮ ﻋﻠﻰ ﻋﻠﻤﻬﺎ‪،‬‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻓﻲ ﺷﺮﺣﻪ‪ :‬ﻭﻗﻮﻟﻪ‪ :‬ﺍﻻﻧﻔﺠﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻴﻼﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﺎﺽ‬ ‫ﺍﻟﻮﺍﺩﻱ ﺇﺫﺍ ﺳﺎﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺣﺎﺿﺖ ﺍﻟﺴﻤﺮﺓ ﻭﻫﻲ ﺷﺠﺮﺓ ﻳﺴﻴﻞ ﻣﻨﻬﺎ‬ ‫ﺷﻲﺀ ﻛﺎﻟﺪﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺪﻡ‪ ،‬ﻭﻣﻨﻪ ﺳ ‪‬ﻤﻲ ﺍﻟﺤﻮﺽ ﻻﺟﺘﻤﺎﻉ‬ ‫ﻭﻣﺤﻴﻀﺎ ﻓﻬﻲ ﺣﺎﺋﺾ‬ ‫‬‫ﺣﻴﻀﺎ‬ ‫‬‫ﺍﻟﻤﺎﺀ ﻓﻴﻪ‪ ...،‬ﻭﻳﻘﺎﻝ‪ :‬ﺣﺎﺿﺖ ﺍﻟﻤﺮﺃﺓ ﺗﺤﻴﺾ‬ ‫ﻭﺣﺎﺋﻀﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ‪ :‬ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻤﺴﺘﻤﺮﺓ ﻗﻠﺖ‪ :‬ﺣﺎﺋﺾ‪،‬‬ ‫ﻭﻃﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺤﺎﺿﺮﺓ ﻗﻠﺖ‪ :‬ﺣﺎﺋﻀﺔ ﻭﻃﺎﻫﺮﺓ ﻭﻃﺎﻟﻘﺔ)‪.(٢‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪» :‬ﻋﺮﻑ ﺍﻟﺤﻴﺾ ﺑﺄﻧﻪ ﺍﻟﺪﻡ ﺍﻟﺨﺎﺭﺝ‬ ‫‬ ‫ﻣﻦ ﺍﻟﻴﺎﻓﻌﺔ ﺃﻭ ﻣﻦ ﻓﻮﻗﻬﺎ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺗﻘﺼﺮ ﻋﻦ ﺳﻦ ﺍﻵﻳﺴﺔ ﻓﻲ ﻣﺪﺓ ﺧﻤﺴﺔ ﻋﺸﺮ‬ ‫ﻳﻮﻣﺎ ﻓﻤﺎ ﺩﻭﻧﻬﺎ«‪.‬‬ ‫‬ ‫ﻭﺍﻟﻴﺎﻓﻌﺔ ﻫﻲ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻲ ﺃﻭﻝ ﺣﺪ ﺍﻟﺒﻠﻮﻍ ﻭﻫﻮ ﺳﺒﻊ ﺳﻨﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﻊ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺩﺧﻮﻟﻬﺎ ﻓﻲ ﺍﻟﺴﺎﺑﻌﺔ ﺃﻭ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺍﻟﻌﺎﺷﺮﺓ‪ ،‬ﻭﺳﻦ ﺍﻵﻳﺴﺔ‬ ‫ﺳﺘﻮﻥ ﺳﻨﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻘﺒﻞ ﻣﺤﻞ‬ ‫ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻨﻔﺎﺱ ﻻ ﻣﻦ ﻣﺤﻞ ﺍﻟﺒﻮﻝ ﻭﻻ ﻣﻦ ﺍﻟﺪﺑﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٢٠٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٨٩‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢٠١‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.١٨٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪174‬‬ ‫‪ ٢‬ﻼ‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﻜﻞ ﺩﻡ ﺃﺳﻮﺩ ﺧﺘﺮ( ﺃﻱ‪ :‬ﻏﻠﻴﻆ ﺍﻷﺟﺰﺍﺀ ﻻ ﻳﻜﺎﺩ ﻳﺨﺮﺝ‬ ‫ﻣﻦ ﺍﻟﺜﻮﺏ )ﻣﻨﺘﻦ( ﺫﻱ ﺭﺍﺋﺤﺔ ﺧﺒﻴﺜﺔ )ﺧﺎﺭﺝ ﻣﻤﻦ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﻴﺾ ﻣﺜﻠﻬﺎ( ﺑﺄﻥ‬ ‫ﺗﻜﻮﻥ ﺩﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺴﺎﺑﻌﺔ ﺃﻭ ﺍﻟﺜﺎﻣﻨﺔ ﺃﻭ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻗﻮﺍﻝ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﻳﺄﺗﻲ ﻗﺒﻞ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺳﺒﻊ ﺳﻨﻴﻦ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻳﺄﺗﻲ ﻋﻨﺪ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﻻ ﻳﺄﺗﻲ‬ ‫ﻗﺒﻞ ﺍﺛﻨﻲ ﻋﺸﺮ‪ ،‬ﻭﺳﺒﺒﻪ ﺃﻥ ﺃﺑﺪﺍﻥ ﺍﻟﻨﺴﺎﺀ ﺭﻃﺒﺔ ﺑﺎﺭﺩﺓ ﻭﺗﺤﺒﺲ ﻓﻲ ﺃﺑﺪﺍﻧﻬﻦ ﺭﻃﻮﺑﺎﺕ‬ ‫ﻛﺜﻴﺮﺓ ﺛﻢ ﻳﻨﺰﻝ ﺇﻟﻰ ﺃﺳﻔﻞ ﺍﻟﺒﺪﻥ ﻓﻴﺨﺮﺝ ﻛﻤﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺸﺠﺮ ﻓﻀﻮﻝ ﺭﻃﻮﺑﺘﻬﺎ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻲ ﺣﺪ ﺍﻹﻳﺎﺱ )ﻣﻊ ﺻﺤﺔ‬‫ﻭﺧﺮﺝ ﺑﻤﻦ ﻳﻤﻜﻦ ﺃﻥ ﺗﺤﻴﺾ ﻣﺜﻠﻬﺎ ‬ ‫ﺧﺘﺮﺍ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻣﻨﺘ ﻨﺎ ﺃﻭ ﻣﻤﻦ ﻻ ﻳﻤﻜﻦ ﺃﻥ‬ ‫ﻓﺤﻴﺾ( ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺳﻮﺩ ﺃﻭ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻳﺤﻴﺾ ﻣﺜﻠﻬﺎ ﻓﻠﻴﺲ ﺑﺤﻴﺾ ﻭﺍﻟﺤﺎﺻﻞ ﺃﻧﻪ ﺇﻥ ﻓﻘﺪ ﻗﻴﺪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻴﻮﺩ ﻓﻠﻴﺲ‬ ‫ﺧﺘﺮﺍ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﺑﺤﻴﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻓﻮﻕ ﻟﻮﻥ ﺍﻟﺮﻣﻞ ﻓﺤﻴﺾ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﻨﺘ ﻨﺎ ﻭﻻ ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺼﻔﺮﺓ‪ :‬ﺇﻧﻬﺎ ﺣﻴﺾ ﻋﻠﻰ ﺧﻼﻑ ﻳﺄﺗﻲ‪) ،‬ﺣﺘﻰ ﺗﻌﻠﻢ ﻟﻬﺎ ﺁﻓﺔ ﺃﻭ ﺗﺒﻠﻎ ﺃﻗﺼﻰ‬‫‬ ‫ﻭﻗﺘﻪ( ﺃﻱ‪ :‬ﻭﻗﺖ ﺍﻟﺤﻴﺾ )ﻓﻴﺤﻜﻢ ﺑﺎﺳﺘﺤﺎﺿﺘﻬﺎ ﺇﻥ ﻟﻢ ﻳﻨﻘﻄﻊ(‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻟﺼﺮﻳﺢ ﻓﻲ‬ ‫ﺃﻥ ﺩﻡ ﺍﻻﻧﺘﻈﺎﺭ ﺍﺳﺘﺤﺎﺿﺔ ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪ ﻭﺗﺠﺮﺏ ﺩﻡ ﺍﻟﺤﻴﺾ ﺑﺈﺟﺎﺩﺓ ﺩﻕ ﺍﻟﻄﻴﻦ‬ ‫ﺍﻷﺣﻤﺮ ﺍﻟﺤﻲ ﻭﻏﺮﺑﻠﺘﻪ ﻭﺗﻨﻘﻴﺘﻪ ﻭﻋﺠﻨﻪ ﺑﺎﻟﻤﺎﺀ ﻭﺗﻌﻠﻤﻪ ﻋﻠﻰ‪...‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻭﺗﻨﺎﻇﺮ ﺩﻡ ﺍﻟﺤﻴﺾ ﺇﻥ ﺃﺷﻜﻞ ﻋﻠﻴﻬﺎ ﺑﺒﺎﻟﻎ ﻓﻲ ﺍﻟﺤﻤﺮﺓ‬ ‫ﻛﺄﺭﺟﻮﺍﻥ ﻣﺼﺮﻱ ﻭﺧﺰﻓﺔ ﺃﻭﻟﻴﺔ ﻭﺩﻡ ﺣﻠﻤﺔﻗﺮﺍﺩﺓﻭﺍﻷﻭﻝ ﺑﻴﻦ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺣﻴﻀﺎ ﻭﺗﻐﺘﺴﻞ ﻟﻜﻞ ﺻﻼﺗﻴﻦ ﺇﻥ ﺭﺃﺗﻪ ﺩﺍﺧﻞ‬‫‬‫ﺭﺃﺕ ﻫﺬﺍ ﺗﺮﻛﺖ ﺍﻟﺼﻼﺓ ﻭﻛﺎﻥ‬ ‫ﻭﻗﺘﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺭﺃﺕ ﻣﺎ ﻳﺨﺎﻟﻒ ﻟﻮﻥ ﺍﻟﺮﻣﻞ ﻣﺤﻴﺾ ﻭﻻ ﺗﻐﺘﺴﻞ ﺑﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻐﺘﺴﻞ ﺑﻜﻞ ﻣﺎ ﺗﻌﻄﻴﻪ ﻟﻠﺤﻴﺾ‪ .‬ﻭﺍﻟﺼﻔﺮﺓ ﻭﺍﻟﻜﺪﺭﺓ‪ ،‬ﻗﻴﻞ‪ :‬ﺣﻴﺾ ﻓﻲ ﺃﻳﺎﻣﻪ‬ ‫ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺤﻜﻢ ﻟﻤﺎ ﺳﺒﻘﻬﺎ ﻭﻫﻮ ﺍﻷﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﺣﻴﺾ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ .‬ﻭﻣﺜﻠﻬﻤﺎ ﺍﻟﺘﺮﻳ‪‬ﺔ ﻭﺍﻟﺘﻴﺒﺲ ﻭﺍﻟﻌﻠﻘﺔ ﻭﺇﻥ ﺗﻘﺪﻣﺖ ﻋﻠﻘﺔ ﻓﺮﺫ ﻣﻨﻬﺎ‬ ‫ﺻﻔﺮﺓ ﻛﻌﻜﺔ ﻣﺤﻴﺾ()‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٢١٨‬ ‪.٢٢٢‬‬ ‫‪175‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﺍﻷﺭﻛﺎﻥ ﻛﻲ ﻳﺘﻬﻴﺄ ﻟﻬﺎ ﺍﻟﻤﺴﺢ ﻭﺗﺘﺮﻛﻪ ﺣﺘﻰ ﻳﺘﻴﺒﺲ ﻓﺈﻥ ﺃﺣﺴﺖ ﺷﻴ ﺌﺎ ﻣﺴﺤﺖ‬ ‫ﺑﻪ ﻭﺗﺘﺮﻛﻪ ﺑﻴﻦ ﺍﻟﻈﻞ ﻭﺍﻟﺸﻤﺲ ﺣﺘﻰ ﻳﺠﻒ ﺍﻟﺬﻱ ﻣﺴﺤﺖ ﻓﺘﻨﻈﺮ ﻓﺈﻥ ﺑﻘﻲ ﻋﻠﻴﻪ‬ ‫ﺷﻲﺀ ﻣﻦ ﺍﻷﺛﺮ ﻭﻟﻮ ﻣﺜﻞ ﺍﻟﻨﻘﻄﺔ ﻓﻬﻮ ﺩﻡ ﺣﻴﺾ ﻭﺇﻥ ﻧﺸﻒ ﺍﻟﻄﻴﻦ ﻛﻠﻪ ﻓﻠﻴﺲ‬ ‫ﺑﺤﻴﺾ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻤﺴﺢ ﺍﻟﺤﻴﺾ ﻛﻬﻴﺌﺔ ﺍﻟﺮﺍﻛﻊ ﻋﻠﻰ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺤﻴﺾ ﺍﻟﺪﻡ‬ ‫ﺍﻟﺨﺎﻟﺺ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﺎﻟﻄﻪ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﻌﻤﻴﺎﺀ ﻭﺍﻟﻤﺮﻳﻀﺔ ﻭﻣﻦ ﻻ ﻋﻠﻢ ﻟﻬﺎ ﺑﺎﻟﺤﻴﺾ‬ ‫ﻭﺍﻟﻄﻬﺮ ﻳﺠﻌﻠﻦ ﺫﻟﻚ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﺮﻳﻪ ﻷﻫﻞ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺼﻼﺡ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺇﻥ ﻟﻢ‬ ‫ﺗﺠﺪ ﻓﺄﻫﻞ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺼﻼﺡ ﻣﻦ ﻣﺤﺎﺭﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺠﺪ ﻓﺨﻴﺮ ﻣﻦ ﻭﺟﺪﺕ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﻣﺒﻠﻮﻻ ﻭﻻ ﺗﻀﻌﻬﻤﺎ ﻓﻲ ﺍﻟﺸﻤﺲ‬ ‫ﻳﺎﺑﺴﺎ ﺃﻭ‬ ‫ﻳﺎﺑﺴﺎ‪ ،‬ﻭﻳﺠﺮﺏ ﺍﻟﻄﻬﺮ ‬ ‫ﺗﺠﺮﺏ ﺍﻟﺪﻡ ﺇﻻ ‬ ‫ﺍﻟﺤﺎﺭﺓ ﻟﺌﻼ ﺗﻐﻴﺮﻫﻤﺎ ﻋﻦ ﺣﺎﻟﻴﻬﻤﺎ‪ ...‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﺪﻱ ﺩﻡ ﺍﻟﺤﻴﺾ ﻟﺬﻛﺮ ﺃﻭ‬ ‫ﺃﻧﺜﻰ ﻭﺗﺴﺘﺮﻩ ﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺇﻻ ﺇﻥ ﺍﺿﻄﺮﺕ‪ ،‬ﻭﺇﺫﺍ ﻣﺮﺿﺖ ﻭﻫﻲ ﻓﻲ ﺍﻟﺤﻴﺾ‬ ‫ﻓﺘﻤﺎﺩﻯ ﺣﺘﻰ ﻻ ﺗﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺤﻴﺾ ﻭﻟﻢ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺴﺢ ﻓﻠﺘﻌﻂ‬ ‫ﻋﻠﻤﻬﺎ ﻟﻸﻣﻴﻨﺔ ﻭﺗﻤﺴﺢ ﺑﻪ ﻋﻠﻰ ﺟﺴﺪ ﺍﻟﻤﺮﻳﻀﺔ ﺑﻼ ﻣﺒﺎﺷﺮﺓ ﻭﻻ ﺭﻭﻳﺔ‪...‬‬ ‫‪ ٣‬أ!اع ا‪F‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻟﺪﻣﺎﺀ ﺍﻟﺨﺎﺭﺟﺔ ﻣﻦ ﺍﻟﺮﺣﻢ ﺛﻼﺛﺔ( ﻭﺍﻟﺮﺍﺑﻊ ﺩﻡ ﺳﺎﺋﺮ‬ ‫ﺍﻟﺠﺴﺪ ﻟﻸﻧﺜﻰ ﻭﺍﻟﺬﻛﺮ )ﺣﻴﺾ ﻭﺍﺳﺘﺤﺎﺿﺔ( ﻓﺈﻧﻬﺎ ﺩﻡ ﻳﺨﺮﺝ ﻣﻦ ﻣﺨﺮﺝ ﺩﻡ‬ ‫ﺍﻟﺤﻴﺾ ﻭﻫﻮ ﻗﺒﻞ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﺮﻕ ﻭﻳﺴ ‪‬ﻤﻰ ﺍﻟﻌﺎﺫﻝ‪...‬ﻭﺍﻻﺳﺘﺤﺎﺿﺔ‬ ‫ﺣﻴﻀﺎ ﻟﻐﻮ ‪‬ﻳﺎ ﺛﻢ ﻧﻘﻠﺖ ﺇﻟﻰ ﻣﻌﻨﻰ ﺷﺮﻋﻲ ﺃﻭ ﻟﻐﻴﺮ ﺍﻟﺸﻲﺀ‬ ‫‬‫ﺻﻴﺮﻭﺭﺓ ﺍﻟﻤﺮﺃﺓ ﺣﺎﺋﻀﺔ‬ ‫ﺑﻤﻌﻨﻰ ﻣﺎ ﺻﻴﻎ ﻣﻨﻪ ﻣﻊ ﺃﻧﻪ ﻏﻴﺮ ﻣﺘﺼﻒ ﺑﻪ )ﻭﻧﻔﺎﺱ( )ﻭﻟﺰﻣﻬﺎ ﺃﻥ ﺗﻌﺮﻑ ﺍﻟﻔﺮﻕ‬ ‫ﺑﻴﻦ( ﺍﻟﺪﻣﺎﺀ )ﺍﻟﺜﻼﺛﺔ(‪.‬‬ ‫ﺃﺍﻻﺳﺘﺤﺎﺿﺔ ﻭﻋﻼﻣﺎﺗﻬﺎ‪:‬‬ ‫)ﻓﺎﻻﺳﺘﺤﺎﺿﺔ ﺗﺒﺎﻳﻦ ﺍﻟﺤﻴﺾ ﺑﺒﻠﻮﻍ ﺃﻗﺼﻰ ﺃﻭﻗﺎﺗﻪ( ﺃﻱ‪ :‬ﺍﻟﺤﻴﺾ ﻭﻣﺠﻴﺌﻪ‬ ‫ﺩﺍﺧﻞ ﺍﻟﻌﺸﺮﺓ ﺃﻭ ﺩﺍﺧﻞ ﻭﻗﺖ ﺻﻼﺗﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﻤﻊ ﻟﺘﻌﺪﺩ ﻭﻗﺖ ﺍﻟﺤﻴﺾ ﻷﻧﻪ ﻓﻲ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪176‬‬ ‫ﺣﻖ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻳﻜﻮﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﺭﺑﻌﺔ ﻭﺃﻛﺜﺮ ﺇﻟﻰ ﻏﺎﻳﺘﻪ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻣﻦ ﺃﻗﻠﻪ ﺇﻟﻰ ﺃﻛﺜﺮﻩ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﻗﻞ ﻭﺍﻷﻛﺜﺮ‪ ،‬ﻭﻓﻲ ﺣﻖ ﺍﻟﻤﺒﺘﺪﺋﺔ‬ ‫ﻭﺍﻟﺘﻲ ﻻ ﻭﻗﺖ ﻟﻬﺎ ﻳﻜﻮﻥ ﻏﺎﻳﺔ ﻭﻗﺘﻪ ﻓﺈﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﺎﺳﺘﺤﺎﺿﺔ ﻛﻤﺎ ﺫﻛﺮﻩ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻭﻗﺖ ﺍﻟﻤﺒﺘﺪﺋﺔ ﻫﻮ ﻏﺎﻳﺘﻪ ﻓﻘﻂ ﺃﻭ ﻣﺎ ﺩﻭﻧﻬﺎ ﺑﻼ ﺯﻳﺎﺩﺓ ﻟﻢ ﻳﺘﺼﻮﺭ‬ ‫ﻟﻬﺎ ﺍﺳﺘﺤﺎﺿﺔ )ﻣﻊ ﺩﻭﺍﻡ ﺍﻟﺪﻡ ﻭﺑﺤﺪﻭﺙ ﻋﻠﺔ ﺗﻮﺟﺒﻬﺎ( ﺃﻱ‪ :‬ﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺌﺖ ﻓﻘﻞ‪ :‬ﺍﻻﺳﺘﺤﺎﺿﺔ‪ :‬ﺟﺮﻳﺎﻥ ﺍﻟﺪﻡ ﻣﻦ ﻓﺮﺝ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻏﻴﺮ ﺃﻭﺍﻧﻪ ﻭﺍﻟﻤﺎﺻﺪﻕ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻋﺮﻑ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﺑﺄﻧﻪ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﺮﺣﻢ ﻋﻠﻰ ﺟﻬﺔ‬ ‫ﺍﻟﻤﺮﺽ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﺩﻡ ﺃﺣﻤﺮ ﺭﻗﻴﻖ ﻻ ﺭﺍﺋﺤﺔ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺗﻌﺮﻳﻔﻪ ﻓﺎﻻﺳﺘﺤﺎﺿﺔ‬ ‫ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺮﺣﻢ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻤﺮﺽ ﻭﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﻳﻘﺎﻝ ﻓﻲ ﻛﻞ‬ ‫ﺻﻮﺭ ﺍﻻﺳﺘﺤﺎﺿﺔ‪ :‬ﺇﻧﻬﺎ ﺩﻡ ﻣﻦ ﺍﻟﺮﺣﻢ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻤﺮﺽ ﻭﻟﻮ ﺧﺮﺝ ﺑﻨﺤﻮ ﺧﻮﻑ‬ ‫ﺑﺄﻥ ﻳﻤﺮﺽ ﺭﺣﻤﻬﺎ ﻟﺬﻟﻚ ﺍﻟﺨﻮﻑ ‬ ‫ﻣﺜﻼ)‪.(١‬‬ ‫)ﻭﻣﻌﺮﻓﺘﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺑﻬﺎ ﺍﻻﺳﺘﺤﺎﺿﺔ )ﺑﺎﻟﺰﻣﺎﻥ ﻭﺯﻭﺍﻝ ﺍﻟﺤﺎﻝ‬ ‫ﻭﺍﻟﻤﻌﺎﻳﻨﺔ(‪) ،‬ﺃﻣﺎ ﺍﻟﺰﻣﺎﻥ( ﺍﻟﺬﻱ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺑﺄﻧﻪ ﺩﻡ ﻋﻠﺔ‬ ‫ﻭﺃﻧﻪ ﺍﺳﺘﺤﺎﺿﺔ )ﻓﻤﺎ ﺭﺋﻲ ﻓﻲ ﺍﻟﻄﻔﻮﻟﻴﺔ( ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺴﺒﻊ ﺃﻭ ﺍﻟﺘﺴﻊ ﺃﻭ‬ ‫ﺍﻟﻌﺎﺷﺮﺓ )ﻷﻥ ﺍﻟﺤﻴﺾ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺒﻠﻮﻍ ﻭﺑﻌﺪ ﺍﻹﻳﺎﺱ ﻭﻫﻮ ﺳﺘﻮﻥ ﺳﻨﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ( ﻭﻗﻴﻞ‪ :‬ﺧﻤﺴﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺲ ﻭﺧﻤﺴﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻌﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺛﻤﺎﻧﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﻌﻮﻥ‪ ،‬ﻭﺷﺬ ﻣﻦ ﻗﺎﻝ‪ :‬ﺧﻤﺲ ﻭﺃﺭﺑﻌﻮﻥ‪) ...‬ﻭﻳﺠﺰﻱ ﻓﻴﻪ ﺧﺒﺮ‬ ‫ﺍﻟﺠﻤﻠﻴﻴﻦ( ﺟﻤﻠﺔ ﺍﻟﺸﻬﺎﺩﺓ )ﻭﻟﻮ ﻧﺴﺎﺀ( ﻭﺫﻟﻚ ﺃﻥ ﻳﺠﺒﺮﻭﺍ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺳﻨﻬﺎ ﺳﺘﻮﻥ‬ ‫ﺳﻨﺔ ﺃﻭ ﻛﺬﺍ )ﻭﺇﻥ ﻭﻟﺪﺕ ﺑﻌﺪ ﺍﻟﺴﺘﻴﻦ ﻓﻨﻔﺎﺱ(‪) ...‬ﻭﺃﻣﺎ ﺍﻟﻤﻌﺎﻳﻨﺔ( ﺍﻟﺘﻲ ﻳﺤﻜﻢ‬ ‫ﻣﻌﻬﺎ ﺑﺄﻥ ﺍﻟﺪﻡ ﻟﻌﻠﺔ ﻭﺍﺳﺘﺤﺎﺿﺔ )ﻓﻤﻌﺎﻳﻨﺔ ﻣﺎ ﺭﺋﻲ ﻣﻊ ﺣﻤﻞ( ﻷﻥ ﺍﻟﺤﻤﻞ ﻋﻼﻣﺔ‬ ‫ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺩﻣﻬﺎ ﺣﻴﻀﺎ‪) ،‬ﻭﻗﻴﻞ( ﺣﻴﺾ ﻣﻌﻠﻘﺎ ﻭﻗﻴﻞ )ﺇﻥ ﺭﺃﺗﻪ‬ ‫ﻓﻲ ﻣﻌﺘﺎﺩﻫﺎ( ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻌﺘﺎﺩ ﻓﻴﻪ ﺍﻟﺤﻴﺾ ﻗﺒﻞ ﺍﻟﺤﻤﻞ )ﻓﻬﻮ ﺣﻴﺾ(‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٢٠٩ ،٢٠٦‬‬ ‫‪177‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﻭﺇﻻ ﻓﻼ )ﻓﻘﺪ ﻳﻜﻮﻥ( ﺍﻟﺪﻡ )ﺗﺎﺭﺓ )ﻟﺘﻮﻓﺮ ﻗﻮﺓ ﺍﻟﻤﺮﺃﺓ( ﺃﻱ‪ :‬ﻛﻤﺎﻝ ﻗﻮﺗﻬﺎ )ﻭﺻﻐﺮ‬ ‫ﺍﻟﺠﻨﻴﻦ( )ﻭﺑﺬﻟﻚ ﺃﻣﻜﻦ ﺣﻴﺾ ﻣﻊ ﺣﺒﻞ( ﻭﺣﺒﻞ ﺑﻌﺪ ﺣﺒﻞ ﺃﻱ‪ :‬ﻛﻮﻥ ﺍﻟﻤﺮﺃﺓ‬ ‫‬ ‫ﺣﺎﻣﻼ ﻭﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺩﻡ ﺍﻟﺤﻴﺾ ﻳﻜﻮﻥ ﻏﺬﺍﺀ ﻟﻠﺠﻨﻴﻦ ﻓﺎﻟﺰﻳﺎﺩﺓ ﻋﻦ ﺟﻨﻴﻦ‬ ‫ﻭﺍﺣﺪ ﺗﻐﺬﻱ ﺑﻪ ﺍﻵﺧﺮ ﻓﺄﻣﻜﻦ ﺟﻨﻴﻨﺎﻥ ﻭﺃﻛﺜﺮ )ﻭﻋﻠﻴﻪ ﺍﻷﻃﺒﺎﺀ( ﻛﺎﻟﻔﺎﺭﺍﺑﻲ‬ ‫ﻭﺟﺎﻟﻴﻨﻮﺱ‪ ،‬ﻓﺈﺫﺍ ﺑﺎﻧﺖ ﺃﻣﺎﺭﺓ ﻗﻮﺓ ﺍﻟﻤﺮﺃﺓ ﻭﺻﻐﺮ ﺍﻟﺠﻨﻴﻦ ﻓﺎﻟﺪﻡ ﻟﻠﺤﻴﺾ ﻓﺘﺘﺮﻙ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﺇﻥ ﺟﺎﺀ ﻓﻲ ﺍﻟﻤﻌﺘﺎﺩ ﻣﻦ ﻭﻗﺖ ﺍﻟﺤﻴﺾ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻣﻄﻠﻘﺎ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﺁﺧﺮ‪) ،‬ﻭﺗﺎﺭﺓ( ﻳﻜﻮﻥ )ﻟﻀﻌﻒ ﺍﻟﺠﻨﻴﻦ ﻭﻣﺮﺿﻪ ﺑﻤﺮﺿﻬﺎ ﻭﺿﻌﻔﻬﺎ ﻓﻲ‬ ‫ﺍﻷﻏﻠﺐ ﻭﻫﻮ ﺩﻡ ﻋﻠﺔ(‪ ،‬ﻓﺈﻥ ﺑﺎﻧﺖ ﺃﻣﺎﺭﺓ ﺫﻟﻚ ﻓﺎﻟﺪﻡ ﺩﻡ ﺍﺳﺘﺤﺎﺿﺔ ﺗﻐﺘﺴﻞ ﺑﻪ‬ ‫ﻟﻜﻞ ﺻﻼﺓ ﺃﻭ ﻟﻜﻞ ﺻﻼﺗﻴﻦ ﻳﺠﻤﻌﻬﻤﺎ ﺃﻭ ﺗﻐﺴﻞ ﺍﻟﻨﺠﺲ ﻓﻘﻂ ﺃﻗﻮﺍﻝ ﻛﻤﺎ ﻓﻲ‬ ‫ﻛﻞ ﻣﻮﺿﻊ ﺫﻛﺮ ﻓﻴﻪ ﺃﻥ ﺍﻟﺪﻡ ﺩﻡ ﺍﺳﺘﺤﺎﺿﺔ)‪.(١‬‬ ‫)ﺃﻣﺎ ﺯﻭﺍﻝ ﺍﻟﺤﺎﻝ( ﺍﻟﺬﻱ ﻳﺤﻜﻢ ﻣﻌﻪ ﺑﺎﻻﺳﺘﺤﺎﺿﺔ )ﻓﻤﺎ ﺭﺋﻲ ﺑﺨﻮﻑ ﺃﻭ‬ ‫ﺣﻤﻞ ﺛﻘﻴﻞ( )ﺃﻭ ﺭﻛﻮﺏ ﺃﻭ ﻗﻔﺰﺓ ﺃﻭ ﺟﻤﺎﻉ ﻏﻴﺮ ﺃﻭﻝ( )ﻓﺈﻥ ﺯﺍﻝ( ﺍﻟﺪﻡ )ﺑﺰﻭﺍﻝ‬ ‫ﺍﻟﺤﺎﻝ( ﻛﺰﻭﺍﻝ ﺍﻟﺨﻮﻑ ﻭﺯﻭﺍﻝ ﺣﻤﻞ ﺍﻟﺜﻘﻴﻞ ﺑﻮﺿﻌﻪ ﻭﺯﻭﺍﻝ ﺷﺪﺓ ﺍﻟﺮﻛﻮﺏ ﻭﺍﻟﻘﻔﺰ‬ ‫ﺑﻌﺪ ﺗﺮﻛﻬﻤﺎ‪ ،‬ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﻧﺘﻨﺰﻝ ﺫﻟﻚ ﻭﺑﺰﻭﺍﻝ ﺃﺛﺮﻩ )ﻓﻠﻴﺲ ﺑﺤﻴﺾ( ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺤﺎﻝ ﻗﺪ ﻃﺎﻝ ﻓﻼ ﺗﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻛﺮﻛﻮﺏ ﻣﺘﻄﺎﻭﻝﻣﺴﺘﻤﺮﻭﺧﻮﻑ ﻣﺘﻄﺎﻭﻝ ﺇﺫ‬ ‫ﻻ ﺗﺪﺭﻱ ﺃﻳﺰﻭﻝ ﺍﻟﺪﻡ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺤﺎﻝ ﺃﻡ ﻻ‪ ،‬ﻓﺈﻥ ﺟﺎﺀﺕ ﺻﻼﺓ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‬ ‫ﺻﻠﺘﻬﺎ ﻭﻫﻲ ﻋﻠﻰ ﺻﻮﻣﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺻﺎﺋﻤﺔ ﺣﺘﻰ ﺑﺰﻭﺍﻝ ﺍﻟﺤﺎﻝ ﻭﻳﺪﻭﻡ ﺍﻟﺪﻡ ﺑﻌﺪﻩ‬ ‫ﻓﻠﺘﺘﺮﻙ ﻛﻤﺎ ﻗﺎﻝ )ﻭﺇﻻ ﻓﻬﻮ ﺣﻴﺾ( ﻇ ﻨﺎ ﻓﺘﺘﺮﻙ ﺍﻟﺼﻼﺓ ﺑﻪ ﻭﺇﺫﺍ ﺍﻧﻘﻄﻊ ﻗﺒﻞ ﺗﻤﺎﻡ‬ ‫ﺃﻗﻞ ﺍﻟﺤﻴﺾ ﻋﻠﻰ ﺍﻟﺨﻠﻒ ﻓﻲ ﺃﻗﻠﻪ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺛﻼﺛﺔ ﺃﻋﺎﺩﺗﻬﺎ ﻭﺻﻠﺖ‪.(٢)...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢١٢/٢١١‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻟﻠﺸﻤﺎﺧﻲ ﻭﺷﺮﺣﻪ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ١٩١‬ ‪.١٩٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٢١٢‬ ‪ ،٢١٤‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.١٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪178‬‬ ‫ﺏﺍﻟﺤﻴﺾ ﻭﺍﻻﺳﺘﺤﺎﺿﺔ ﻣﺘﺸﺎﺑﻬﺎﻥ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺛﻼﺛﺔ( ﻣﻦ ﺍﻟﺪﻣﺎﺀ )ﺇﻥ ﺩﺍﻣﺖ ﺑﺎﻣﺮﺃﺓ( ﺃﻱ‪ :‬ﻓﻴﻬﺎ ﺃﻭ‬ ‫)ﺣﻴﻀﺎ( ﻟﻜﻦ‬ ‫‬‫ﻣﻌﻬﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺯﺍﺩ ﻋﻠﻴﻬﺎ )ﺍﻋﺘﺒﺮﺕ( ﺗﻠﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﺜﻼﺛﺔ‬ ‫ﻻ ﺗﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﻻ ﺍﻟﺼﻮﻡ ﺣﺘﻰ ﺗﺘﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻫﻨﺎ ﺑﻞ ﺗﻐﺴﻞ ﺍﻟﺪﻡ ﻭﻻ ﺍﻏﺘﺴﺎﻝ‬ ‫ﻋﻠﻴﻬﺎ )ﻭﺇﻥ ﺍﻧﻘﻄﻌﺖ ﻗﺒﻠﻬﺎ( ﻓﺨﺮﻭﺟﻬﺎ )ﺍﺳﺘﺤﺎﺿﺔ( ﻓﺘﻐﺘﺴﻞ ﻋﻨﺪ ﺍﻧﻘﻄﺎﻋﻪ ﻏﺴﻠﺔ‬ ‫ﻟﻤﺎ ﺑﻌﺪ ﻋﻨﺪ ﻣﻮﺟﺐ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻻﺳﺘﺤﺎﺿﺔ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ‪) ،‬ﻭﺇﻥ( ﺍﻧﻘﻄﻌﺖ‬ ‫)ﻋﻠﻰ ﺗﻤﺎﻣﻬﺎ( ﺃﻱ‪ :‬ﺗﻤﺎﻡ ﺍﻟﺜﻼﺛﺔ )ﻓﻬﻮ ﻣﻦ ﺳﺒﺒﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻤﺮﺃﺓ ﻻ ﺣﻴﺾ ﻭﻻ‬ ‫ﺍﺳﺘﺤﺎﺿﺔ ﻓﻼ ﺍﻏﺘﺴﺎﻝ ﻋﻠﻴﻬﺎ ﺑﻞ ﻛﺪﻡ ﺍﻟﺠﺮﺡ ﻭﺍﻟﻌﺜﺮﺓ‪) ...‬ﻭﻫﻮ( ﺃﻱ‪ :‬ﺫﻟﻚ ﺍﻟﺪﻡ‬ ‫ﺍﻟﻤﻌﺪﻭﺩ ﺛﻼﺛﺔ )ﻣﺎ ﺗﺮﺍﻩ( ﻣﻦ ﺍﻟﺪﻡ )ﺑﺄﻛﻞ ﺩﻭﺍﺀ( ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺇﺫﺍ ﻋﻠﻤﺖ ﺑﺎﻟﺤﻤﻞ‬ ‫)ﺃﻭ ﺍﻓﺘﻀﺎﺽ( ﻭﻫﻮ ﺯﻭﺍﻝ ﺍﻟﺒﻜﺎﺭﺓ ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﺈﻥ‬ ‫ﺍﻓﺘﻀﺎﺿﺎ ﻭﻳﻘﻊ ﺍﻟﺤﺴﺎﺏ ﻣﻦ‬ ‫‬‫ﻛﻞ ﺟﻤﺎﻉ ﻳﻔﺘﺢ ﺑﻪ ﺑﻌﺾ ﻣﻐﻠﻖ ﻓﺮﺟﻬﺎ ﻳﻌﺪ‬ ‫ﺍﻟﺠﻤﺎﻉ ﺍﻷﺧﻴﺮ )ﺃﻭ ﺑﺤﻞ ﺍﻟﻌﻘﺪﺓ( ﺃﻱ‪ :‬ﺍﻧﻐﻼﻗﺎ ﺃﻭ ﺍﻟﺘﺼﺎﻗﺎ ﻓﻲ ﺑﺎﺏ ﺍﻟﺤﻴﺾ‬ ‫ﺗﻔﺘﺤﻪ ﺑﺎﻟﻤﺮﻭﺩ )ﻭﻫﻮ( ﺃﻱ‪ :‬ﺣﻠﻬﺎ )ﺣﺮﺍﻡ( )ﻭﺗﻐﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺩﻳﺔ( ﺃﻱ‪ :‬ﺃﺭﺵ‬ ‫)ﻣﺎ ﻓﺴﺪﺕ ﺑﻪ()‪.(١‬‬ ‫ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻣﺎﺀ ﺍﻟﺜﻼﺛﺔ‪:‬‬ ‫)ﻓﺒﺎﻟﻌﺎﺩﺓ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺗﻨﻘﻄﻊ( ﺗﻠﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﺜﻼﺛﺔ )ﻋﻠﻰ( ﺗﻤﺎﻡ )ﺍﻟﺜﻼﺛﺔ( ﻓﻴﻤﺎ‬ ‫ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻻ ﻗﺒﻞ ﻭﻻ ﺑﻌﺪ‪ ،‬ﻭﻻ ﺗﺘﺮﻙ ﻟﻬﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻣﺎ ﻟﻢ ﻳﺰﺩﻥ ﻋﻠﻰ‬ ‫ﺍﻟﺜﻼﺛﺔ ﻷﻧﻬﺎ ﺍﻟﺴﺒﺐ ﻓﻲ ﺃﻛﻞ ﺍﻟﺪﻭﺍﺀ ﻭﺣﻞ ﺍﻟﻌﻘﺪﺓ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺴﺒﺐ ﻓﻲ‬ ‫ﺍﻻﻓﺘﻀﺎﺽ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﺰﻭﺝ ﻣﺜﻠﻪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻔﺘﺾ ﻧﻔﺴﻬﺎ ﺑﺈﺻﺒﻊ ﺃﻭ ﻋﻮﺩ ﺃﻭ‬ ‫ﻏﻴﺮ ﺫﻟﻚ )ﻭﻫﻞ ﺗﺤﺴﺐ ﻣﻦ ﺣﻴﻀﺘﻬﺎ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺇﻥ ﻟﻢ ﻳﻨﻘﻄﻊ( ﺍﻟﺪﻡ )ﻋﻠﻰ‬ ‫ﺗﻤﺎﻣﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﺜﻼﺛﺔ ﻓﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻭﻗ ﺘﺎ ﻟﺤﻴﻀﻬﺎ ﻷﻧﻬﺎ ﻭﻟﻮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٢١٥‬‬ ‫‪179‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﻛﺎﻧﺖ ﻛﺴﺒﺐ ﻟﻜﻦ ﺍﻧﻜﺸﻒ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ ﺃﻧﻬﺎ ﺣﻴﺾ‪ ...‬‬ ‫)ﺃﻭﻻ( ﺗﺤﺴﺒﻬﺎ‬ ‫)ﻭﻫﻮ ﺍﻷﻧﻈﺮ( ﺍﻷﻭﻓﻖ ﻟﻠﻨﻈﺮ ﻷﻧﻬﺎ ﻣﻦ ﺳﺒﺐ‪.(١)...‬‬ ‫ﺝﺩﻣﺎﺀ ﺍﻟﺸﺒﻬﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺩﻣﺎﺀ ﺍﻟﺸﺒﻬﺔ( ﺍﻟﺘﻲ ﺗﻌﺬﺭ ﻓﻲ ﺗﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻬﺎ‬ ‫ﺑﻌﺾ ﻋﺬﺭ ﻷﺟﻞ ﺍﻻﺷﺘﺒﺎﻩ ﺇﻥ ﺟﻬﻠﺖ )ﺳﺒﻌﺔ ﻭﻫﻲ ﻣﺎ ﻭﺟﺪﺗﻪ( ﻣﻦ ﺍﻟﺪﻡ ﺑﻔﺨﺬﻫﺎ‬ ‫ﺃﻭ ﻋﻘﺒﻬﺎ( ﻣﺆﺧﺮ ﺍﻟﺮﺟﻞ )ﺃﻭ ﺣﺠﺮ ﻗﻤﻴﺼﻬﺎ( ﺃﺭﺍﺩ ﻣﺎ ﻳﻠﻲ ﻓﺮﺟﻬﺎ ﻣﻦ ﺃﻱ ﺛﻮﺏ‬ ‫ﻟﻬﺎ )ﺃﻭ ﺑﻤﻜﺎﻥ ﻗﺎﻣﺖ ﻣﻨﻪ ﺃﻭ ﺑﺤﺠﺮ ﻣﺴﺤﻬﺎ ﺃﻭ ﺑﻌﺪ ﺣﻤﻠﻬﺎ ﺃﻭ ﺇﻳﺎﺳﻬﺎ( ﻭﺯﻳﺪ‬ ‫ﻣﺎ ﺭﺃﺕ ﻓﻲ ﺟﺴﺪﻫﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻣﺎ ﺭﺃﺕ ﻓﻲ ﺑﻮﻟﻬﺎ ﺃﻭ ﻏﺎﺋﻄﻬﺎ )ﻭﻣﺜﻠﻬﺎ( ﺃﻱ ﺍﻟﺴﺒﻌﺔ‬ ‫)ﺻﻔﺮﺓ ﺗﺆﻭﻝ ﺇﻟﻰ ﺍﻟﺪﻡ ﻓﺈﻥ ﺗﺮﻛﺖ ﺟﺎﻫﻠﺔ ﺣﻜﻤﻬﺎ ﻓﺮﻳﻀﺔ ﻓﻘﻴﻞ‪ :‬ﻻ ﺗﻜﻔﺮ( ﺑﺘﺮﻙ‬ ‫ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺼﻮﻡ )ﻭﻻ ﻳﻨﻬﺪﻡ ﺻﻮﻣﻬﺎ( ﻗﻀﺎﺀ ﻭﻻ ﺃﺩﺍﺀ ﺑﺎﻹﻓﻄﺎﺭ‪ ،‬ﺃﻭ ﻳﻮﻣﻬﺎ ﺑﺘﺮﻙ‬ ‫ﺍﻟﺼﻼﺓ ﻷﻧﻪ ﻟﻴﺲ ﺑﻜﺒﻴﺮﺓ ﻫﻨﺎ )ﻭﻟﺘﻌﺪ ﻣﺎ ﺗﺮﻛﺖ ﻓﻲ ﺍﻷﻳﺎﻡ( ﻣﻦ ﺍﻟﺼﻼﺓ ﻛﺎﻟﺼﻮﻡ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻮﻥ ﻟﻬﺎ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺤﻞ ﻭﺍﻟﺤﻜﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺄﺧﺬ ﺑﺎﻟﺤﻴﺾ ﻣﻊ‬ ‫ﻃﻬﺮﺍ ﻓﻲ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺼﻔﺮﺓ ﻓﺸﺒﻬﺔ ﻷﻥ ﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺍﻟﺤﻤﻞ ﻓﺘﺮﻯ ‬ ‫ﺣﻴﻀﺎ ﺇﻥ ﺟﺎﺀ ﺣﻴﻦ ﻳﺠﻲﺀ ﺍﻟﺤﻴﺾ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺪﺭﺓ ﻭﺍﻟﺘﺮﺑﺔ ﻭﺍﻟﺘﻴﺒﺲ‬ ‫‬‫ﻳﻘﻮﻝ‪ :‬ﺗﻜﻮﻥ‬ ‫ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺷﺒﻬﺔ)‪.(٢‬‬ ‫‪ ٤‬ﻼت ا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻋﻼﻣﺎﺕ ﺍﻟﻄﻬﺮ( ﺛﻼﺙ‪ :‬ﺍﻷﻭﻟﻰ )ﺍﻟﻤﺎﺀ ﺍﻷﺑﻴﺾ‬ ‫ﻭﺷﻬﺮ ﺑﺎﻟﻘﺼﺔ ﺍﻟﺒﻴﻀﺎﺀ( ﻟﺸﺒﻬﻪ ﺑﻬﺎ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺫﻟﻚ‪) :‬ﻫﻞ ﻫﻲ ﻗﻄﻌﺔ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٢١٤‬ ‪ ،٢١٦‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.١٩٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢١٧/٢١٦‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.١٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪180‬‬ ‫ﺍﻟﺠﺺ( ﺍﻟﺠﻴﺮ )ﺃﻭ ﻣﻦ ﺍﻟﻮﺭﻕ( ﺍﻟﻔﻀﺔ )ﻗﻮﻻﻥ( ﺛﺎﻟﺜﻬﻤﺎ ﺃﻧﻬﺎ ﻣﺎﺀ ﺍﻟﺠﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻫﻮ ﻛﺎﻟﻌﺠﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻟﺨﻴﻂ ﺍﻷﺑﻴﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻟﻤﻨﻲ ﻭﺍﻟﺜﺎﻧﻴﺔ )ﺍﻟﺠﻔﻮﻑ( ﻋﻨﺪ‬ ‫)ﺃﻳﻀﺎ( ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻄﻬﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺑﻌﺾ ﻻ ﻳﻌﺘﺒﺮﻩ ‬ ‫ﺃﺻﻼ‬‫‬‫ﺑﻌﺾ ﻓﻬﻮ‬ ‫ﻟﻘﻮﻝ‪ ،‬ﻭﺑﻌﺾ ﻻ ﻳﻌﺘﺒﺮﻩ ‬ ‫ﺃﺻﻼ ﻟﻘﻮﻝ ﻋﺎﺋﺸﺔ‪» :‬ﻻ ﺗﻄﻬﺮ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺣﻴﻀﻬﺎ ﺣﺘﻰ‬ ‫ﺗﺮﻯ ﺍﻟﻘﺼﺔ ﺍﻟﺒﻴﻀﺎﺀ« ﺗﻌﻨﻲ ﺃﻭ ﺗﺨﺮﺝ ﻋﻦ ﻭﻗﺘﻬﺎ ﺑﺎﻧﺘﻈﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ ﺍﻟﺠﻔﻮﻑ‬ ‫ﻓﺎﻟﻤﺎﺀ ﺍﻟﻤﺬﻛﻮﺭ ﺃﻗﻌﺪ ﺃﺛﺒﺖ )ﻋﻨﺪﻧﺎ( ﻭﻫﻮ ﺗﻴﺒﺲ ﺑﺄﻥ ﺗﺪﺧﻞ ﺍﻟﻘﻄﻨﺔ ﻓﺘﺨﺮﺟﻬﺎ ﺟﺎﻓﺔ‬ ‫ﻳﺎﺑﺴﺔ ﻣﻦ ﺍﻟﺪﻡ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺤﻴﺾ )ﻓﺘﻐﺘﺴﻞ( ﺍﻟﻤﻌﺘﺎﺩﺓ ﺑﺠﻔﻮﻑ )ﺑﺮﺅﻳﺘﻪ( ﺃﻱ‪:‬‬ ‫ﺍﻟﻤﺎﺀ )ﺑﺪﻭﻥ ﺍﻧﺘﻈﺎﺭ( ﻟﻠﺠﻔﻮﻑ )ﻛﻌﻜﺴﻪ( ﻭﻫﻮ ﺃﻥ ﺗﻐﺘﺴﻞ ﺍﻟﻤﻌﺘﺎﺩﺓ ﺑﺎﻟﻤﺎﺀ ﺑﺮﺅﻳﺔ‬ ‫ﺍﻟﺠﻔﻮﻑ )ﻋﻨﺪ ﺑﻌﺾ( ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ...‬ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻳﻘﻮﻝ‪ :‬ﺗﻨﺘﻈﺮ ﻫﺬﻩ ﺇﻟﻰ‬ ‫ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺗﻨﺘﻈﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﻤﺎﺀ ﺍﻷﺑﻴﺾ‪ ،‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‪:‬‬ ‫ﺍﻷﻗﻌﺪ ﺍﻟﺠﻔﻮﻑ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻜﻢ ﻭﺍﻟﺪﺍﻭﺩﻱ ﻭﻋﻴﺎﺽ‪ :‬ﺍﻟﻤﺎﺀ‬ ‫ﻭﺍﻟﺠﻔﻮﻑ ﺳﻮﺍﺀ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﻭﺛﻤﺮﺓ ﺍﻟﺨﻼﻑ‪ :‬ﺍﻧﺘﻈﺎﺭ ﺍﻷﻗﻮﻯ ﻣﻌﺘﺎﺩﺓ ﺇﻥ ﺭﺃﺕ‬ ‫ﺍﻵﺧﺮ ﻣﺎ ﻟﻢ ﻳﻀﻖ ﺍﻟﻮﻗﺖ‪) ...‬ﻭﺗﻨﺎﻇﺮﻩ( ﺭﺃﻱ ﺍﻟﻤﺎﻝ ﺣﺎﻝ ﺭﻃﻮﺑﺘﻪ ﺃﻭ ﺑﻌﺪ ﻳﺒﺴﻪ‬ ‫)ﺇﻥ ﺗﺸﺎﺑﻪ ﻋﻠﻴﻬﺎ ﺑ( ﻣﺎ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺒﻴﺎﺽ ﻛ )ﺻﻮﻑ ﻧﺎﺻﻴﺔ ﻛﺒﺲ ﺃﺑﻴﺾ()‪.(١‬‬ ‫)ﺑﻌﺪ ﻧﻔﺲ ﻭﻏﺴﻞ ﺑﻄﻴﻦ( ﺃﻭ ﺗﻨﺎﻇﺮﻩ )ﺑﺮﻳﻖ ﺻﺎﺋﻢ( ﻓﻲ ﺍﻟﻌﺸﻴﺔ ﺃﻭ ﺣﻴﺚ ﻳﺒﻴﺾ‬ ‫ﻭﻟﻮ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﺮﻳﻖ ﻋﺸﺎﻥ ﻗﺪ ﺍﺑﻴﺾ )ﺃﻭ ﺑﻤﺎ ﻳﻠﻲ ﺫﺭﺍﻋﻬﺎ ﻣﻦ ﺳﻮﺍﺭﻫﺎ ﻣﻦ ﻓﻀﺔ(‬ ‫ﺑﻴﺎﺿﺎ ﻭﻣﻼﺳﺔ ﺑﻤﺎ ﻟﻢ ﻳﻞﺫﺭﺍﻋﻬﺎ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻐﻴﺮ‬ ‫‬‫ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺃﺷﺪ‬ ‫ﺑﺠﺴﻤﻬﺎ )ﺃﻭ ﺑﺤﺼﻰ ﺃﻛﻠﺘﻪ ﺍﻷﻗﺪﺍﻡ ﺑﺎﻟﻤﺮﻭﺭ ﻋﻠﻴﻪ( ﺃﻭ ﺑﺼﺨﺮﺓ ﺃﻭ ﺣﺠﺮ ﻛﺬﻟﻚ‪،‬‬ ‫ﺑﻴﺎﺿﺎ ﺃﻭ ﻷﻧﻪ ﺍﻟﺬﻱ ﻳﻤﻜﻨﻬﺎ ﺭﻓﻌﻪ ﺇﻟﻰ‬ ‫ﻭﺇﻧﻤﺎ ﺧﺺ ﺍﻟﺤﺼﻰ ﺑﺎﻟﺬﻛﺮ ﻷﻧﻪ ﺭﺑﻤﺎ ﺍﺯﺩﺍﺩ ‬ ‫ﺣﻴﺚ ﺷﺎﺀﺕ ﻟﺘﻨﺎﻇﺮ )ﺃﻭ ﺑﺎﻟﺪﺭﻫﻢ ﺍﻟﺠﻴﺪ( ﺃﻭ ﺑﻘﻄﻦ ﺃﺑﻴﺾ ﺻﻔﻲ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٢٢٣‬ ‪ ،٢٢٤‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺝ ‪ ١‬ﺹ ‪.١٩٩/١٩٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٢٢٥/٢٢٤‬‬ ‫‪181‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫‪ #,- ٥‬ا''‪ r; €$‬ا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺗﺼﻠﻲ ﺑﻄﻬﺮ ﺍﻟﺘﻔﺘﻴﺶ ﻭﻻ ﺗﺪﻉ( ﻻ ﺗﺘﺮﻙ‬ ‫ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺼﻮﻡ )ﺑﺪﻣﻪ ﻭﺷﺪﺩ( ﻋﻠﻴﻬﺎ )ﻓﻲ ﺫﻟﻚ( ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﺍﻟﺼﻼﺓ ﺑﻄﻬﺮﻩ‬ ‫ﻇﻬﺮﺍ ﻭﻟﻢ ﻳﻔﻴﻀﺎ ﻭﻟﻢ ﻳﻘﻄﺮﺍ ﺃﻧﻬﺎ ﺗﻜﻔﺮ ﻭﺗﻠﺰﻣﻬﺎ ﺍﻟﻤﻐﻠﻈﺔ ﺃﻭ‬ ‫ﻭﺍﻟﺘﺮﻙ ﺑﺪﻣﻪ ﻭﻟﻮ ‬ ‫ﺍﻟﻤﺮﺳﻠﺔ ﺃﻭ ﺗﺘﺼﺪﻕ ﺑﺸﻲﺀ ﺃﻭ ﺗﺘﻮﺏ ﻓﻘﻂ ﺃﻗﻮﺍﻝ‪ .‬ﻓﺈﺫﺍ ﻓﺘﺸﺖ ﻟﻠﻄﻬﺮ ﻓﺎﻏﺘﺴﻠﺖ‬ ‫ﻟﻠﺘﻔﺘﻴﺶ ﻓﻘﺪ ﻓﺴﻘﺖ ﺑﺎﻟﺼﻼﺓ ﺃﻭ ﺑﻬﺎ ﻭﺑﺎﻟﺼﻮﻡ ﺇﻥ ﺻﺎﻣﺖ ﻷﻧﻬﺎ ﺗﻔﺴﻖ ﺑﻔﻌﻞ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺤﻴﺾ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻌﺪ ﺍﻟﻐﺴﻞ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﺑﻼ ﺗﻔﺘﻴﺶ ﺃﻭ‪ ...‬ﻟﺤﻜﻢ‬ ‫ﻋﻠﻴﻬﺎ ﺑﺨﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺤﻴﺾ ﻛﻔﺮﺕ ﺑﺘﺮﻙ ﺍﻟﺼﻼﺓ‪...‬‬ ‫‪ ٦‬ا'`‪:€$''0 $‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺭﺧﺺ( ﻓﻲ ﺍﻟﺘﻔﺘﻴﺶ )ﻟﻤﻌﺘﺎﺩﺓ( ﺃﻱ‪ :‬ﻣﺠﺮﺑﺔ ﺃﻧﻬﺎ‬ ‫ﻻ ﺗﻄﻬﺮ ﺃﻭ ﺗﺤﻴﺾ ﺇﻻ ﺑﺎﻟﺘﻔﺘﻴﺶ )ﻻ ﺗﺠﺪ( ﺍﻟﻄﻬﺮ ﻭﺍﻟﺪﻡ ﺃﻭ ﺃﺣﺪﻫﻤﺎ )ﺇﻻ ﺑﻪ(‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺗﻔﺘﺶ ﻓﺘﺠﺪ ﻓﺎﻋﺘﻴﺎﺩﻫﺎ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﺘﻔﺘﻴﺶ‪ ،‬ﺕ‪ ....‬ﻓﺘﺠﺪ ﺍﻟﺪﻡ ﻭﻻ‬ ‫ﻃﻬﺮﺍ‬ ‫ﺗﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺗﻤﻀﻲ ﻣﺪﺓ ﻗﺪﺭ ﻣﺎ ﻳﻜﻮﻥ ﻭﻗ ﺘﺎ ﻟﻠﺤﻴﺾ‪ ،‬ﺛﻢ ﺗﻔﺘﺶ ﻓﺘﺠﺪ ‬ ‫ﺗﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺙ ﻧﻮﺑﺎﺕ ﻓﺘﺘﺮﻙ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﺼﻼﺓ ﺑﺪﻡ ﺍﻟﺘﻔﺘﻴﺶ ﻭﺗﺼﻠﻲ ﺑﻄﻬﺮﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺘﺮﻙ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺪﻣﻪ ﻭﺗﺼﻠﻲ ﺑﻄﻬﺮﻩ‪ ،‬ﻭﻣﻘﺎﺑﻞ ﺍﻟﺘﺮﺧﻴﺺ ﺃﻧﻬﺎ ﻻ ﺗﺘﺮﻙ‬ ‫ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺼﻮﻡ ﻣﺎ ﻟﻢ ﺗﺮ ﺍﻟﺪﻡ ﺑﻼ ﺗﻔﺘﻴﺶ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺮﻯ ﺍﻟﻄﻬﺮ ﻭﻻ ﺍﻟﺪﻡ‬ ‫ﺃﺑﺪﺍ)‪.(١‬‬ ‫ﺇﻻ ﺑﺘﻔﺘﻴﺶ ﻓﻠﺘﺒﻖ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ‬ ‫‪ )$$L ٧‬ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﻴﻔﻴﺘﻪ( ﺃﻱ‪ :‬ﺍﻻﻏﺘﺴﺎﻝ )ﺃﻥ ﺗﻐﺴﻞ ﻳﺪﻳﻬﺎ( ﻭﻟﻮ‬ ‫ﻃﺎﻫﺮﺗﻴﻦ ﻟﻴﺴﺒﻖ ﺇﻟﻴﻬﻤﺎ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻐﺴﻠﻬﻤﺎ ﺟﺎﺯ ﺇﺫﺍ ﻃﻬﺮﺗﺎ )ﺛﻢ ﺗﺴﺘﻨﺠﻲ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢٢٦‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪182‬‬ ‫ﻓﺘﻨﺰﻉ ﺍﻟﻨﺠﺲ( ﻭﺇﻥ ﺃ ‪‬ﺧﺮﺕ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﻧﺰﻉ ﺍﻟﻨﺠﺲ ﺇﻟﻰ ﻭﺻﻮﻝ ﻣﺤﻠﻬﻤﺎ ﻓﺘﻔﻌﻠﻬﻤﺎ‬ ‫ﺃﻳﻀﺎ ﺍﻟﻤﺤﻞ ﻟﻠﺤﻴﺾ ﺟﺎﺯ ﻭﻛﺬﺍ ﻟﻮ ﺃﺧﺮﺗﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﺃﻣﻨﺖ ﺗﻼﺣﻖ‬ ‫ﻭﺗﻐﺴﻞ ‬ ‫ﺍﻟﻤﺠﺲ ﻭﻧﺸﺮﻩ‪ ،‬ﻭﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺧﻼﻑ ﻛﻤﺎ ﻓﻲ ﺗﻘﺪﻳﻤﻬﻤﺎ‬ ‫ﻋﻠﻰ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﺣﻜﻢ ﻏﺴﻞ ﺍﻟﻨﻔﺎﺱ ﺣﻜﻢ ﻏﺴﻞ ﺍﻟﺤﻴﺾ )ﺛﻢ ﺗﻤﺸﻂ ﺭﺃﺳﻬﺎ‬ ‫ﻧﺠﺴﺎ ﻓﻴﺰﻭﻝ ﺑﺬﻟﻚ ﻷﻥ‬ ‫ﺑﺎﻟﻄﻔﻞ( ﺗﺮﺍﺏ ﻏﺴﺎﻝ‪ ...‬ﻭﺇﻧﻤﺎ ﺗﻐﺴﻠﻪ ﺑﺬﻟﻚ ﻟﻌﻞ ﻓﻴﻪ ‬ ‫ﺍﻟﻨﺠﺲ ﻳﺼﻌﺐ ﺯﻭﺍﻟﻪ ﻓﻲ ﻭﺩﻙ‪ ،‬ﻭﻟﻴﺴﻬﻞ ﻭﺻﻮﻝ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﺸﻌﺮ ﻭﺗﺤﺘﻪ ﻷﻥ ﺍﻟﻮﺩﻙ‬ ‫‬ ‫ﻣﻐﺴﻮﻻ ﺑﺎﻟﻤﺎﺀ ﻭﺍﻟﻄﻔﻞ‬ ‫ﺭﺑﻤﺎ ﻋﻄﻞ ﺍﻟﻤﺎﺀ ﻭﺃﺯﻟﻘﻪ )ﻭﺍﻟﻤﺎﺀ( ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﺗﻤﺸﻂ ﺭﺃﺳﻬﺎ‬ ‫ﻭﺗﻜﺮﺭ ﻏﺴﻠﻪ )ﺣﺘﻰ ﺗﻨﻘﻴﻪ( ﻭﺇﻥ ﻟﻢ ﺗﺠﺪ ﺍﻟﻄﻔﻞ ﻓﺎﻟﺮﻣﻞ )ﺛﻢ ﺗﺼﺐ ﺍﻟﻤﺎﺀ( ﻋﻠﻰ‬ ‫ﻃﺎﻫﺮﺍ ﺃﻭ ﻧﻮﺕ ﻏﺴﻠﻪ‬ ‫‬‫ﺭﺃﺳﻬﺎ ﻭﺟﺴﺪﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﺮ ﺭﺃﺳﻬﺎ ﺍﻷﻭﻝ ﺇﻥ ﻛﺎﻥ ﺭﺃﺳﻬﺎ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﻮﺯ ﺭﻓﻊ ﺍﻟﺤﺪﺙ‬ ‫ﻟﻠﺤﻴﺾ ﺣﻴﻦ ﺃﺭﺍﺩﺕ ﻏﺴﻠﻪ ﺑﺎﻟﻄﻔﻞ ﻭﺍﻟﻤﺎﺀ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﺑﻤﺎﺀ ﻣﺨﻠﻮﻁ ﺑﺘﺮﺍﺏ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻨﻮ ﺫﻟﻚ ﺑﻞ ﻧﻮﺕ ﺍﻟﺘﻨﻈﻴﻒ ﺑﻐﺴﻠﻪ ﺑﺎﻟﻄﻔﻞ ﻭﺍﻟﻤﺎﺀ ﻟﻢ‬ ‫ﻳﺠﺰﻫﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ )ﻭﻻ ﺑﺄﺱ ﺇﻥ ﻟﻢ‪ ...‬ﻟﻠﺸﻌﺮ ﺍﻟﻮﺍﻗﻊ ﻣﻨﻬﺎ(‬ ‫ﺑﺎﻟﻤﺸﻂ )ﺇﻥ ﺍﻏﺘﺴﻠﺖ( ﺃﺭﺍﺩ ﺑﺎﻻﻏﺘﺴﺎﻝ ﻣﺎ ﻳﺸﻤﻞ ﻏﺴﻞ ﺍﻟﺮﺃﺱ ﺑﺎﻟﻤﺎﺀ ﻭﺍﻟﻄﻔﻞ‬ ‫ﻭﻏﺴﻠﻪ ﻟﺮﻓﻊ ﺣﺪﺙ ﺍﻟﺤﻴﺾ )ﻓﻲ( ﺍﻟﻤﺎﺀ )ﺍﻟﺠﺎﺭﻱ( ﺑﺄﻥ ﺗﻘﻮﻡ ﺃﻭ ﺗﻘﻌﺪ ﻓﻲ ﺍﻟﻤﺎﺀ‬ ‫ﺗﻤﺸﻂ ﺷﻌﺮﻫﺎ ﺃﻭ ﻋﻠﻰ ﺳﺎﺣﻠﻪ ﻓﺘﻤﺸﻂ ﻓﻴﻪ ﻓﻴﻘﻊ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ ﻓﻲ ﺍﻟﻤﺎﺀ ﻓﻴﺘﻼﺷﻰ‬ ‫ﺷﻌﺮﺓ ﺷﻌﺮﺓ ﺃﻭ ﺷﻌﺮﺗﻴﻦ ‬ ‫ﻣﺜﻼ‪)...‬ﻭﺗﺠﻤﻌﻪ( ﺇﻥ ﺍﻏﺘﺴﻠﺖ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺎﺀ‪) ...‬ﺑﻌﺪ‬ ‫ﻏﺴﻠﻪ( ﻣﺮﺓ ﺃﺧﺮﻯ‪) ...‬ﻭﺗﺨﻔﻴﻪ ﺣﻴﺚ ﻻ ﻳﺮﻯ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﺇﻥ ﻟﻢ ﺗﺨﻔﻪ ﻭﺗﻔﻚ‬ ‫ﺭﺃﺳﻬﺎ ﻓﻲ ﺍﻟﺼﻴﻒ ﻓﻲ ﻛﻞ ﺣﻴﺾ‪ ،‬ﻭﺗﻔﻜﻪ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﻣﺮﺓ ﻭﺗﺘﺮﻛﻪ ﺃﺧﺮﻯ)‪.(١‬‬ ‫‪ ٨‬اﻻ!'‪%‬ل‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﺘﻘﻞ ﺍﻟﺤﻴﺾ ﻟﻠﻄﻬﺮ ﺑﺄﻥ ﻳﺄﺧﺬ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻄﻬﺮ ﺑﻌﺪ‬ ‫ﺗﻤﺎﻡ ﺃﻳﺎﻣﻪ ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﺃﻳﺎﻣﻪ ﺳﺘﺔ ﺃﻭ ﺳﺒﻌﺔ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺃﻳﺎﻡ ﺍﻟﻄﻬﺮ ﺃﺣﺪ ﻋﺸﺮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢٢٩/٢٢٨‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٠١‬‬ ‫‪183‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫‬ ‫ﻣﺜﻼ ﺛﻢ ﺗﺤﻴﺾ ﻓﻲ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ ﻓﻬﻮ ﻳﺄﺧﺬ ﻣﻦ ﺃﻭﻝ ﺍﻟﻄﻬﺮ ﺃﻭ ﻣﻦ ﺁﺧﺮﻩ‬ ‫)ﻛﻌﻜﺴﻪ( ﺑﺄﻥ ﻳﺄﺧﺬ ﺍﻟﻄﻬﺮ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ ﺳﺘﺔ ﺛﻢ‬ ‫ﺃﻳﻀﺎ ﻓﻲ‬ ‫ﺗﻄﻬﺮ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺃﻳﺎﻡ ﺍﻟﻄﻬﺮ ﻋﺸﺮﺓ ﺛﻢ ﺗﻄﻬﺮ ‬ ‫ﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ ﻓﻬﻮ ﻳﺄﺧﺬ ﻣﻦ ﺁﺧﺮ ﺍﻟﺤﻴﺾ ﺃﻭ ﻣﻦ ﺃﻭﻟﻪ‪) ...‬ﻭﻳﻌﺮﻑ( ﺍﻻﻧﺘﻘﺎﻝ )ﻓﻲ‬ ‫ﺍﻷﻛﺜﺮ ﺑﻤﻌﺮﻓﺔ ﺃﻳﺎﻡ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻃﻬﺎﺭ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻭﻣﺴﺎﺋﻞ ﺍﻟﺪﻣﺎﺀ( ﺃﻱ‪ :‬ﺩﻡ ﺍﻟﺤﻴﺾ‬ ‫ﻭﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﻭﺩﻡ ﺍﻟﻨﻔﺎﺱ )ﺗﺪﻭﺭ ﻋﻠﻰ ﺳﺘﺔ‪ :‬ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻻﻧﺘﻈﺎﺭ‬ ‫ﻭﺍﻻﻧﺘﺴﺎﺏ ﻭﺍﻟﻄﻠﻮﻉ ﻭﺍﻟﻨﺰﻭﻝ()‪.(١‬‬ ‫‪ ٩‬أ!اع ا‪7‬ء ‪ 1f UR‬ا‪F‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻨﺴﺎﺀ ﻓﻴﻬﺎ( ﻓﻲ ﺍﻟﺨﻤﺴﺔ )ﻗﺴﻤﺎﻥ؛ ﻣﺒﺘﺪﺋﺔ( ﻭﻫﻲ‬ ‫ﺍﻟﺘﻲ ﻟﻢ ﻳﺘﻘﺮﺭ ﻟﻬﺎ ﻭﻗﺖ ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﻻ ﻓﻲ ﺍﻟﻄﻬﺮ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺘﻘﺮﺭ ﻟﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺮ‪،‬‬ ‫ﻣﺮﺍﺭﺍ ﻟﻜﻦ ﻋﻠﻰ‬ ‫ﻭﺫﻟﻚ ﻳﺘﺼﻮﺭ ﻣﻤﻦ ﺃﺗﺎﻫﺎ ﺍﻟﺪﻡ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻣﻤﻦ ﺃﺗﺎﻫﺎ ‬ ‫ﻛﻴﻔﻴﺔ ﻻ ﻳﺜﺒﺖ ﻣﻌﻬﺎ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻟﻬﺎ ﺍﻟﻮﻗﺖ ﻓﻲ ﺍﻟﺤﻴﺾ ﺩﻭﻥ ﺍﻟﻄﻬﺮ ﺑﺄﻥ‬ ‫ﻳﺰﻳﺪ ﻃﻬﺮﻫﺎ ‬ ‫ﻣﺜﻼ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺆﺧﺬ ﻭﻗ ﺘﺎ ﻟﻠﻄﻬﺮ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‬ ‫ﺍﻟﺘﻲ ﻻ ﺗﺆﺧﺬ ﻓﻬﻲ ﻣﺒﺘﺪﺋﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻄﻬﺮ ﻣﻌﺘﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺤﻴﺾ‪،‬‬ ‫ﻭﺍﻟﻤﺒﺘﺪﺋﺔ ﺑﻘﺴﻤﻴﻬﺎ ﻳﺜﺒﺖ ﻟﻬﺎ ﺍﻟﻮﻗﺖ ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻄﻬﺮ ﺑﻤﺮﺓ )ﻭﻣﻌﺘﺎﺩﺓ( ﻭﻫﻲ‬ ‫ﻣﻦ ﺗﻘﺮﺭ ﻟﻬﺎ ﻭﻗﺖ ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﻭﻣﻦ ﺗﻘﺮﺭ ﻟﻬﺎ ﻭﻗﺖ ﻓﻲ ﺍﻟﺤﻴﺾ ﻓﻘﻂ‬ ‫ﺗﺴ ‪‬ﻤﻰ ﻣﻌﺘﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺤﻴﺾ‪) ...‬ﻭﻫﻤﺎ ﺗﺸﺘﺮﻛﺎﻥ ﻓﻲ( ﺃﺧﺬ )ﺍﻷﻭﻗﺎﺕ(‬ ‫ﻭﻗﺖ ﺍﻟﺤﻴﺾ ﻭﻭﻗﺖ ﺍﻟﻄﻬﺮ ﻟﻠﻤﺒﺘﺪﺋﺔ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﺤﻴﺾ ﻭﻭﻗﺖ ﺍﻟﻄﻬﺮ ﻟﻠﻤﻌﺘﺎﺩﺓ‬ ‫)ﻭﺍﻻﻧﺘﻈﺎﺭ( ﻭﻫﻮ ﺗﺄﺧﻴﺮ ﺍﻷﻣﺮ ﻟﺸﻲﺀ ﻭﺍﺭﺗﻘﺎﺏ ﺍﻟﺸﻲﺀ‪.‬‬ ‫)ﻭﺃﻣﺎ ﺍﻷﺻﻮﻝ ﻭﻫﻮ ﺍﻟﺒﻨﺎﺀ( ﻋﻠﻴﻪ )ﻭﺍﻻﻧﺘﺴﺎﺏ( )ﻓﺘﻨﻔﺮﺩ ﺑﻬﻤﺎ ﺍﻟﻤﺒﺘﺪﺋﺔ(‬ ‫ﻭﺫﻟﻚ ﻷﺧﺬ ﺍﻟﻮﻗﺖ ﻭﻟﻠﻤﻌﺘﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻮ ﺃﻥ ﻳﺠﻴﺌﻬﺎ ﺍﻟﺤﻴﺾ ﺃﻭﻝ ﻭﻗﺘﻪ ﻭﺗﻄﻬﺮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٢٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪184‬‬ ‫ﺛﻢ ﻳﺮﺟﻊ ﻓﻲ ﺁﺧﺮﻩ ﻭﺗﻄﻬﺮ ﻓﻴﻪ ﻓﺈﻥ ﺫﻟﻚ ﺣﻴﻀﺔ ﺗﺎﻣﺔ ﺑﻨﺖ ﺁﺧﺮﻫﺎ ﻋﻠﻰ ﺃﻭﻟﻬﺎ‬ ‫ﻭﻭﺳﻄﻬﺎ‪ ،‬ﻭﻟﻠﻤﻌﺘﺎﺩﺓ ﺍﻧﺘﺴﺎﺏ ﺇﺫﺍ ﺩﺍﻡ ﺑﻬﺎ ﺍﻟﺪﻡ ﻭﻟﻢ ﻳﻨﻘﻄﻊ ﻟﻜﻦ ﺇﻟﻰ ﻭﻗﺘﻬﺎ ﻓﻲ‬ ‫ﺍﻟﺤﻴﺾ ﻻ ﻭﻗﺖ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﻟﻰ ﻭﻗﺘﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺮ ﺇﺫﺍ ﺩﺍﻡ ﺑﻬﺎ ﺍﻟﺪﻡ ﻭﻟﻢ ﻳﻨﻘﻄﻊ‪،‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﺍﻟﻤﺒﺘﺪﺋﺔ ﺗﻨﺘﺴﺐ ﻓﻲ ﺍﻟﻄﻬﺮ ﻟﻐﻴﺮﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻬﺎ ﺗﻨﺘﺴﺐ ‬ ‫ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺇﺫﺍ ﺩﺍﻡ ﺑﻬﺎ ﺍﻟﺪﻡ‪ ...‬ﺛﻢ ﺗﻨﺘﻈﺮ ﺑﻌﺪ ﻭﻗﺖ ﻣﻦ ﺍﻧﺘﺴﺒﺖ ﺇﻟﻴﻪ‬ ‫ﺛﻢ ﺗﻜﻮﻥ ﻣﺴﺘﺤﺎﺿﺔ ﻭﺫﻟﻚ ﺇﺫﺍ ﺯﺍﺩ ﻟﻬﺎ ﻋﻠﻰ ﺃﻗﻞ ﺍﻟﺤﻴﺾ ﻭﺍﻟﺼﺤﻴﺢ ﺇﻧﻬﺎ ﺗﺘﺮﻙ‬ ‫ﺇﻟﻰ ﺃﻗﺼﻰ ﻭﻗﺖ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺛﻢ ﺗﻨﺘﻈﺮ ﺛﻢ ﺗﻐﺘﺴﻞ ﻭﺗﻜﻮﻥ ﻣﺴﺘﺤﺎﺿﺔ)‪.(١‬‬ ‫)ﻭﺗﻨﻔﺮﺩ ﺑﺎﻟﻄﻠﻮﻉ ﻭﺍﻟﻨﺰﻭﻝ ﺍﻟﻤﻌﺘﺎﺩﺓ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻗﺎﺕ ﻓﺄﻗﻠﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ ﻋﻨﺪ‬ ‫ﺍﻷﻛﺜﺮ‪ ،‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺃﻛﺜﺮﻩ ﻋﺸﺮﺓ ﺃﻳﺎﻡ( ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‬ ‫)‪(٢‬‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻌﺔ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﻧﺲ ﻋﻨﻪ ﮊ ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺴﺔ ﻋﺸﺮ( ‬ ‫ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻤﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻮﻕ ﺫﻟﻚ ﺑﻼ ﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺴﺔ ﻋﺸﺮ ﻟﻠﻤﺒﺘﺪﺋﺔ ﻓﻘﻂ‬ ‫ﺇﺫﺍ ﺟﺎﺀﻫﺎ ﺍﻟﺪﻡ ﺃﻭﻝ ﻣﺮﺓ ﻓﺪﺍﻡ ﺑﻬﺎ ﺧﻤﺴﺔ ﻋﺸﺮ ﻓﺎﻧﻘﻄﻊ ﻛﺎﻧﺖ ﻟﻬﺎ ﻭﻗ ﺘﺎ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ ﻭﻟﻢ ﻳﺘﻢ ﺍﻟﺨﻤﺴﺔ ﻋﺸﺮ ﻟﻢ ﺗﺄﺧﺬﻩ ﻭﻗ ﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﺬ ﺍﻟﻤﺒﺘﺪﺋﺔ ﺍﻟﺨﻤﺴﺔ‬ ‫ﻋﺸﺮ ﻭﻗ ﺘﺎ ﺃﻭ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ ﺃﻭ ﺍﻟﺜﻼﺛﺔ ﻋﺸﺮ ﺃﻭ ﺍﻻﺛﻨﻲ ﻋﺸﺮ ﺃﻭ ﺍﻷﺣﺪ ﻋﺸﺮ ﺇﻟﻰ‬ ‫ﻣﺎ ﻫﻮ ﺃﻗﻞ ﺍﻟﺤﻴﺾ )ﻭﻗﻴﻞ‪ :‬ﺃﻗﻠﻪ ﻳﻮﻣﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺎﻋﺔ‪) ...‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﻞ ﺧﺎﺭﺟﺔ( ﻭﻟﻮ ﺑﻠﺤﻈﺔ ﺑﻌﺪ ﺃﻛﺜﺮ ﺍﻟﻮﻗﺖ ﺑﺎﻟﺪﻡ ﺃﻭ ﺑﻨﺤﻮ ﺍﻟﺼﻔﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺨﺮﻭﺝ‬ ‫ﺑﻬﺎ ﺃﻭ ﺑﻨﺤﻮﻫﺎ ﻛﻼ ﺧﺮﻭﺝ )ﺑﺎﻧﺘﻈﺎﺭ( ﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ )ﻓﻲ ﺃﻭﻝ ﺣﻴﻀﻬﺎ(‬ ‫ﺃﻭ ﻧﻔﺎﺳﻬﺎ )ﻓﻼ ﺗﻮﻗﺘﻪ( ﺃﻱ‪ :‬ﺍﻟﻌﺪﺩ ﻭﻻ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ‪ .‬ﻗﺎﻝ‬ ‫ﻳﻮﻣﺎ ﻭﺗﻜﻮﻥ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﺍﻟﻤﺒﺘﺪﺋﺔ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺗﻐﺴﻞ ﻭﺗﺼﻠﻲ ﺧﻤﺴﺔ ﻋﺸﺮ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢٣٣/٢٣٢/٢٣١‬ﻭﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٢٠٢‬ ‪.٢٠٣‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪ ،٤٦٠‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٠٤/٢٠٣‬‬ ‫‪185‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﺣﺎﺋﻀﺎ ﻓﻲ ﺩﻡ ﺍﻟﺤﻴﺾ‬ ‫‬‫ﺣﺎﺋﻀﺎ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻓﺬﻟﻚ ﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻜﻮﻥ‬ ‫‬ ‫ﻭﺗﺼﻠﻲ ﺣﻴﻦ ﺗﻐﻴﺮ ﻋﻨﻪ ﺇﻥ ﻣﻴﺰﺗﻪ‪ ،‬ﻭﺗﺴ ‪‬ﻤﻰ ﻣﻤﻴﺰﺓ ﻭﺇﻥ ﻟﻢ ﺗﻤﻴﺰ ﻓﻜﺎﻷﻭﻟﻰ‪.‬‬ ‫ﻭﺍﻟﻤﻌﺘﺎﺩﺓ ﺗﺼﻠﻲ ﺃﻳﺎﻡ ﺻﻼﺗﻬﺎ ﻗﺒﻞ ﻭﺗﺘﺮﻙ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‪ ،‬ﻭﻣﻦ ﻟﻴﺴﺖ ﻭﻗﺘﻬﺎ ﻓﻠﺘﺘﺮﻙ‬ ‫ﻳﻮﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻗﻞ ﺍﻟﺤﻴﺾ ﻭﺗﻐﺘﺴﻞ ﺍﺛﻨﻴﻦ ﻭﻋﺸﺮﻳﻦ ‬ ‫ﻋﺸﺮﺓ‪ ،‬ﻭﺳﺒﻌﺔ ﻋﺸﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺃﻥ ﺃﻛﺜﺮﻩ ﺧﻤﺴﺔ ﻋﺸﺮ‪.(١)...‬‬ ‫ﺩﺍﻟﻨﻔﺎﺱ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﻣﺎ ﺍﻟﻨﻔﺎﺱ ﻓﻬﻮ ﺣﻴﺾ ﺯﺍﺩﺕ ﺃﻳﺎﻣﻪ ﻭﺃﻗﺼﺎﻩ‬ ‫ﻃﻬﺮﺍ ﻗﺒﻠﻬﺎ( ﻟﻘﻮﻝ ﺃﻡ‬ ‫‬‫ﻳﻮﻣﺎ ﺇﻥ ﻟﻢ ﺗﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﻳﻮﻣﺎ ﺇﻻ ﺃﻥ‬ ‫ﺳﻠﻤﺔ‪ :‬ﻛﻨﺎ ﻧﻘﻌﺪ ﻓﻲ ﺍﻟﻨﻔﺎﺱ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻧﺮﻯ ﺍﻟﻄﻬﺮ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻋﻨﻬﺎ‪ :‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﺴﺎﺀ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺗﻘﻌﺪ ﺑﻌﺪ ﻧﻔﺎﺳﻬﺎ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻳﻮﻣﺎ)‪.(٢‬‬ ‫‬ ‫)ﻭﻗﻴﻞ‪ :‬ﺳﺘﻮﻥ( ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﺍﻟﻤﺪﻭﻧﺔ ﻋﻦ ﻣﺎﻟﻚ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﻌﻮﻥ( )ﻭﺃﻗﻠﻪ‬ ‫ﻋﺸﺮﺓ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺪﻓﻌﺔ ﻭﺃﻗﻞ ﺍﻟﻄﻬﺮ ﻋﺸﺮﺓ ﻋﻨﺪ ﺍﻷﻛﺜﺮ( ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻧﺎ ﻭﻭﺍﻓﻘﻨﺎ ﻋﻠﻴﻪ ﺍﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻤﺎﻟﻜﻲ )ﻭﻗﻴﻞ‪ :‬ﺧﻤﺴﺔ ﻋﺸﺮ( ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﺒﻌﺔ ﻋﺸﺮ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ )ﻭﺃﻛﺜﺮﻩ ﺳﺘﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺪ ﻟﻪ( )ﻭﺃﺩﻧﻰ ﺃﻭﻗﺎﺕ‬ ‫ﺍﻟﺼﻼﺓ ﻋﺸﺮﺓ( ﺃﻳﺎﻡ )ﻭﺃﻗﺼﺎﻫﺎ ﻻ ﺣﺪ ﻟﻬﺎ ﻭﺣﻜﻲ ﺑﻌﺾ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻻ ﺣﺪ()‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٣٤/٢٣٣‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‬ ‫ﺹ ‪.٢٠٦/٢٠٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٢٠٧ ،٢٠٦‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٢٣٨/٢٣٧‬ﻭﺍﻹﻳﻀﺎﺡ‬ ‫ﺹ ‪.٢٠٩/٢٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪186‬‬ ‫)ﻭﺗﻮﻗﻴﺖ( ﻓﻲ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﺍﻟﻄﻬﺮ )ﻣﺎ ﺑﻴﻦ ﺍﻷﺩﻧﻰ ﻭﺍﻷﻗﺼﻰ( )ﻭﻻ‬ ‫ﺗﻮﻗﻴﺖ ﻟﻬﺎ( ﺃﻱ‪ :‬ﻟﻠﺼﻼﺓ ﺃﻭ ﻟﻠﻄﻬﺎﺭﺓ ﺍﻟﻤﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﻤﻘﺎﻡ )ﺣﺘﻰ ﺗﻮﻗﺖ‬ ‫ﻟﻠﺤﻴﺾ(‪) ...‬ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ‪ : 5‬ﻛﻞ ﺩﻡ ﻭﺟﺪ ﺑﻌﺪ ﻃﻬﺮ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ‬ ‫ﺧﻤﺴﺔ ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﻴﻦ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻳﺘﻢ ﻓﻴﻪ ﺍﻟﺤﻴﺾ ﻓﻲ ﺍﻟﺮﺅﻳﺔ‬ ‫ﺍﻷﻭﻟﻰ()‪ (١‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻄﻬﺮ ﺧﻼﻑ ﻃﻮﻳﻞ ﺣﻜﺘﻪ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺩﺭ‪.‬‬ ‫‪ ١٠‬أ‪,-‬م ا‪Q‬دات ;‪ ef2‬وا‪7‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻣﻨﻊ ﺍﻟﺤﺎﺋﺾ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻼ ﻭﺟﻮﺏ ﻗﻀﺎﺋﻬﺎ( ﻋﺪﻡ‬ ‫ﺍﻟﻮﺟﻮﺏ ﺻﺎﺩﻕ ﺑﺎﻟﺠﻮﺍﺯ ﻭﺍﻟﻤﻨﻊ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﻤﻨﻊ ﻓﺈﻥ ﻗﻀﺎﺀﻫﺎ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ‬ ‫ﺗﺮﻛﺖ ﺣﺎﻝ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ ﺣﺮﺍﻡ ﻭﻫﻮ ﻛﺒﻴﺮﺓ ﻷﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﻋﻠﻴﻬﺎ‬ ‫ﺣﺎﻝ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻗﺪ ﻓﺎﺗﺘﻬﺎ ﺑﺎﻟﺸﺮﻉ ﻓﺘﻄﺎﻭﻟﻬﺎ ﺇﻟﻰ ﺍﺳﺘﺪﺭﺍﻛﻬﺎ ﺍﺳﺘﻈﻬﺎﺭ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺇﺫﺍ ﺗﻨﺎﻭﻟﺖ ﺃﻥ ﺗﺪﺭﻙ ﻣﺎ ﻓﻮﺗﻪ ﺍﻟﺸﺮﻉ ﻭﻷﻧﻬﺎ ﺇﺫﺍ ﻗﻀﺘﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﻓﺮﺽ‬ ‫ﻓﻘﺪ ﻓﺮﺿﺖ ﻣﺎ ﻟﻢ ﻳﻔﺮﺿﻬﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺇﻥ ﻗﻀﺖ ﻋﻠﻰ ﺃﻧﻬﺎ ﻧﻔﻞ ﻓﻠﻴﺲ ﺫﻟﻚ‬ ‫ﺍﻟﻔﺮﺽ ‬ ‫ﻧﻔﻼ‪ ،‬ﻭﻛﺬﺍ ﺗﻮﺍﺑﻊ ﺍﻟﻔﺮﺽ ﻣﻦ ﺍﻟﺴﻨﻦ ﻛﺮﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻮﺗﺮ‬ ‫ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﺜﺮﺓ ﺍﻟﺼﻼﺓ‬ ‫)ﻭﻣﻦ ﺍﻟﺼﻮﻡ ﺑﻠﺰﻭﻣﻪ( ﺃﻱ‪ :‬ﺑﻠﺰﻭﻡ ﺍﻟﻘﻀﺎﺀ ﻭﺫﻟﻚ ‪‬‬ ‫ﻋﻤﺪﺍ ﻛﺒﻴﺮﺓ‬ ‫ﺩﻭﻥ ﺍﻟﺼﻮﻡ ﻓﺨﻔﻒ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ...‬ﻭﺻﻼﺓ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ‬ ‫ﻓﺮﺿﺎ ﻭﻣﺎ ﻛﺎﻥ ﻏﻴﺮ‬ ‫ﻋﻤﺪﺍ ﺳﻮﺍﺀ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ‬ ‫ﻧﻔﺎﻕ ﻭﻛﺬﺍ ﺻﻮﻣﻬﺎ ‬ ‫ﻓﺮﺽ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﺘﺎ ﻓﻲ ﺍﻧﺘﻈﺎﺭ ﺃﻭ ﻧﺤﻮ ﺻﻔﺮﺓ ﻓﺨﻼﻑ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻫﻞ ﺃﻳﺎﻡ‬ ‫ﺍﻻﻧﺘﻈﺎﺭ ﻓﻲ ﺣﻜﻢ ﺍﻟﻄﻬﺮ؟ ﻭﻫﻞ ﻧﺤﻮ ﺍﻟﺼﻔﺮﺓ ﻓﻲ ﺣﻜﻢ ﺍﻟﺤﻴﺾ )ﻭﺍﻟﻄﻮﺍﻑ(ﻷﻧﻪ‬ ‫ﺻﻼﺓ ﻭﺍﻟﺼﻼﺓ ﻣﺤﺮﻣﺔ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ )ﻭﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‬ ‫ﻭﺃﺳﺎﺀﺕ ﺇﻥ ﺩﺧﻠﺘﻪ ﺑﻼ ﻟﺰﻭﻡ ﻛﻔﺎﺭﺓ( ﻭﻻ ﻛﻔﺮ ﻭﻗﻴﻞ‪ :‬ﻛﻔﺮﺕ ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﻟﺰﻭﻡ‬ ‫ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻤﻐﻠﻈﺔ ﺃﻭ ﺍﻟﻤﺮﺳﻠﺔ ﺃﻭ ﺍﻟﺘﺼﺪﻕ ﺑﺸﻲﺀ ﻭﻋﺪﻡ ﻟﺰﻭﻡ ﺫﻟﻚ ﻏﻴﺮ ﺍﻟﺘﻮﺑﺔ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ‪ ١‬ﺹ ‪ ،٢٤١‬ﺹ ‪.٢١١‬‬ ‫‪187‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﻭﺍﻟﻨﻔﺴﺎﺀ ﻛﺎﻟﺤﺎﺋﺾ‪) .‬ﻭﻫﻞ( ﺍﻟﻤﻨﻊ ﻣﻦ ﺍﻟﺪﺧﻮﻝ )ﺧﺎﺹ ﺑﻪ( ﺃﻱ‪ :‬ﺑﺎﻟﻤﺴﺠﺪ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺇﺫ ﻭﺭﺩ‬ ‫ﺍﻟﺤﺮﺍﻡ )ﺃﻭ ﻋﺎﻡ ﺑﻜﻞ ﻣﺴﺠﺪ( ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ‬ ‫ﺍﻟﻤﻨﻊ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﺖ ﺃﺳﺎﺀﺕ؟ )ﺧﻼﻑ( ﻭﺗﻤﻨﻊ ﻭﻓﺎﻗﺎ ﺇﻥ ﻛﺎﻧﺖ ﺗﻔﺴﺪﻩ ﻭﻻ‬ ‫ﺗﻄﻠﻊ ﻋﻠﻴﻪ ﻫﻲ ﻭﻻ ﺍﻟﻨﻔﺴﺎﺀ ﻭﻻ ﺍﻟﺠﻨﺐ ﻭﻻ ﻳﺴﺘﻨﺪﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﺫﻟﻚ‪،‬‬ ‫ﻣﺘﺼﻼ ﺑﺎﻟﻤﺴﺠﺪ ﺧﻼﻑ‬‫‬‫ﻭﻓﻲ ﻣﻨﻊ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻣﻦ ﺍﻟﻤﺼﻠﻰ ﺍﻟﺬﻱ ﻳﻌﻤﻞ‬ ‫ﻣﺒﻨﻲ ﻋﻠﻰ ﺧﻼﻑ ﻫﻞ ﻫﻮ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺴﺠﺪ؟ ﻭﻻ ﺗﻤﻨﻌﺎﻥ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‬ ‫ﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﺇﻥ ﻛﺎﻧﺘﺎ ﺗﻔﺴﺪﺍﻥ‪) ،‬ﻭﻣﻦ ﺍﻻﻋﺘﻜﺎﻑ( ﻭﺗﻤﻨﻌﺎﻥ ﻣﻦ ﺍﻻﻋﺘﻜﺎﻑ ﻷﻧﻪ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﺼﻮﻡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﻳﺤﻞ ﺍﻟﺼﻮﻡ ﻟﺤﺎﺋﺾ‬ ‫)ﻭﺍﻟﻘﺮﺍﺀﺓ(ﺃﻱ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥﻛﻤﺎ ﻫﻮ ﺟﺪﻳﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ )ﻭﻣﺲ‬ ‫ﺍﻟﻤﺼﺤﻒ( ﻻ ﺑﻌﻼﻗﺔ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻣﻦ ﺍﻟﻘﻤﻄﺮﻱ ﻋﻠﻴﻪ ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﻣﺴﻪ)‪.(١‬‬ ‫)ﻭﺍﻟﻔﺮﺍﻕ ﻣﻊ ﺍﻟﺰﻭﺝ( ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺑﺎﻟﻔﺪﺍﺀ ﺃﻭ ﺑﺎﻟﺨﻠﻊ‪) ...‬ﻭﺍﻻﺣﺘﺠﺎﻡ(‬ ‫ﻭﺍﻟﻔﺼﺪ )ﻭﻗﻄﻊ ﻣﺘﺼﻞ ﻛﻈﻔﺮ ﻭﺷﻌﺮ( ﺇﻻ ﺇﻥ ﻃﺎﻻ ﻛﻤﺎ ﻻ ﻳﺼﻠﻰ ﺑﻬﻤﺎ ﻷﻧﻬﻤﺎ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻗﺪ ﻗﻴﻞ ﺑﻨﺠﺴﻬﺎ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻘﻄﻌﻬﻤﺎ ﺇﻻ ﺇﻥ‬ ‫ﺳﺒﺐ ﺳﻮﺀ ﻭﺧﻼﻑ ‪‬‬ ‫ﺣﺎﺋﻀﺎ ﺃﻭ ﻧﻔﺴﺎﺀ ﻭﻟﻮ ﻗﺒﻞ‬ ‫‬‫ﻛﺎﻥ ﻟﻌﺬﺭ‪ ...‬ﻭﺇﺫﺍ ﺍﻋﺘﻤﺮﺕ ﺃﻭ ﺣﺠﺖ ﻗﺼﺮﺕ ﻭﻟﻮ‬ ‫ﺍﻟﻄﻬﺮ ﻓﺘﻐﺴﻞ ﻣﺎ ﻗﺼﺮﺕ ﻓﻲ ﺣﻴﻨﻬﺎ ﺃﻭ ﺇﺫﺍ ﻃﻬﺮﺕ )ﻭﺍﻻﻛﺘﺤﺎﻝ ﺑﻼ ﻋﺬﺭ( ﺧﻼﻓﺎ‬ ‫ﻟﻤﺠﻴﺰ ﺫﻟﻚ ﻛﻠﻪ ﻟﻬﺎ‪) ...‬ﻭﺍﻻﺧﺘﻀﺎﺏ( ﻓﻲ ﺍﻟﻴﺪ ﺃﻭ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺤﻨﺎﺀ ﺃﻭ ﻏﻴﺮﻩ‪...‬‬ ‫)ﻭﺍﻻﺳﺘﻴﺎﻙ( ﻭﺃﺟﻴﺰ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺎ ﺗﺼﺒﻎ ﺑﻪ ﺷﻔﺘﻴﻬﺎ ﻛﻘﺸﺮﺓ ﻋﻮﺩ ﺷﺠﺮ‬ ‫ﺍﻟﺠﻮﺯ‪) ....‬ﻭﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﻔﺮﺝ( ﻭﻫﻮ ﻛﺒﻴﺮﺓ ﻟﻠﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻵﻳﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻫﻮ‬ ‫ﻟﻠﺘﺤﺮﻳﻢ ﻣﺎ ﻟﻢ ﺗﺼﺮﻓﻪ ﻗﺮﻳﻨﺔ ﻭﻟﻠﺘﻐﻠﻴﻆ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ‪ ...‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻜﻔﺮ‬ ‫)‪(٢‬‬ ‫ﻋﻈﻴﻤﺎ«‬ ‫‬‫ﺫﻧﺒﺎ‬ ‫ﻭﺃﻥ ﺫﻟﻚ ﻛﺒﻴﺮﺓ ﻟﺤﺪﻳﺚ‪» :‬ﻣﻦ ﺟﺎﻣﻊ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺣﻴﻀﻬﺎ ﻓﻘﺪ ﺃﺗﻰ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٤٦/٣٤٥‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪ ٢٦٧‬ ‪.٢٠٧‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪188‬‬ ‫)ﻭﺃﺑﻴﺢ ﻣﻨﻬﺎ ﻏﻴﺮ ﺫﻟﻚ( ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﻔﺮﺝ ﻭﻏﻴﺮﻩ ﻫﻮ ﺍﻟﻮﻁﺀ ﻓﻲ‬ ‫)‪(١‬‬ ‫ﺍﻟﺒﺪﻥ ﻭﻫﻮ ﻣﺒﺎﺡ ﻭﻟﻮ ﻓﻲ ﺍﻟﻔﻢ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺣﻞ ﻣﻦ ﺍﻟﺤﺎﺋﺾ ﻏﻴﺮ ﺍﻟﻔﺮﺝ«‬ ‫)ﺑﺎﻟﺴﻨﺔ( »ﻷﻧﻪ ﮊ ﻳﺒﺎﺷﺮ ﺍﻟﺤﺎﺋﺾ ﻓﻮﻕ ﺍﻟﺴﺮﺓ«)‪) (٢‬ﻭﻛﺮﻩ ﻭﻁﺀ ﻧﻔﺴﺎﺀ ﻓﻲ‬ ‫‪‬‬ ‫ﺍﻷﺭﺑﻌﻴﻦ( ﺃﻱ‪ :‬ﺣﺮﻡ ﺃﻭ ﻛﺮﺍﻫﺔ ﺗﻨﺰﻳﻬﻴﺔ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺍﺩ ﻭﻃﺆﻫﺎ ﻓﻲ ﺍﻟﻄﻬﺮ‬ ‫ﻗﺒﻞ ﺍﻷﺭﺑﻌﻴﻦ ﻓﺈﻥ ﻫﺬﺍ ﻣﻜﺮﻭﻩ ﻻ ﻣﺤﺮﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻜﺮﻩ ﻗﺒﻞ ﺍﻟﻌﺸﺮﺓ ﻣﻄﻠﻘﺎ ﺇﻥ‬ ‫ﻃﻬﺮﺕ ﺃﻭ ﺑﻌﺪﻫﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻔﺎﺱ ‬ ‫ﺃﻭﻻ ﻣﻄﻠﻘﺎ ﺃﻭ ﻏﻴﺮ ﺃﻭﻝ ﺇﻥ ﻟﻢ ﻳﺘﻢ ﻭﻗﺘﻬﺎ)‪.(٣‬‬ ‫‪ ١١‬أ‪,-‬م ا‪:)D2'+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﺑﻴﺢ( ﺍﻟﻮﻁﺀ ﻣﻦ ﻣﺴﺘﺤﺎﺿﺔ ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺃﻳﺎﻡ‬ ‫ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺑﻌﺪ ﺍﻟﻐﺴﻞ )ﻭﻫﻲ ﻓﻲ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮ ﻋﻠﻰ ﺍﻷﺻﺢ ﻋﻨﺪ ﺍﻷﻛﺜﺮ(‬ ‫ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺣﻜﻢ ﺍﻟﺤﺎﺋﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﻟﻚ ﻣﻜﺮﻭﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺪﻡ ﺍﻟﻜﺜﻴﺮ‪،‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻭﻁﺀ ﺍﻟﺤﺎﺋﺾ ﻓﻲ ﻳﻮﻡ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻬﺎ ﻓﻲ ﻭﺳﻂ ﻭﻗﺖ‬ ‫ﻭﺍﺧﺘﻠﻒ ‬ ‫ﻳﻮﻣﺎ ﻓﻬﻞ ﻫﻲ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺑﻌﺪ‬ ‫ﻳﻮﻣﺎ ﻭﻃﻬﺮ ‬ ‫ﺣﻴﻀﻬﺎ ﻛﺎﻟﺘﻲ ﻳﺄﺗﻴﻬﺎ ﺩﻡ ‬ ‫ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﻭﻋﺪﻣﻪ ﻭﺇﺑﺎﺣﺘﻬﺎ ﻟﻮﻁﺀ ﻭﻋﺪﻣﻬﺎ؟ )ﻭﺇﻥ ﻭﻃﺌﺖ‬ ‫ﻓﻲ ﺣﻴﺾ ﺃﻭ ﺻﻔﺮﺓ ﻧﺪﺏ ﻓﺮﺍﻗﻬﺎ ﺑﺘﺄﺑﻴﺪ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﺟﺎﺑﺮ‬ ‫ﻭﺍﻟﺮﺑﻴﻊ ﺭﺣﻤﻬﻢ ﺍﷲ ﻣﻊ ﺗﻮﻗﻔﻪ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻟﻬﺎ ﻭﺍﻟﻨﻔﺴﺎﺀ ﺳﻨﺔ‬ ‫ﻛﺎﻟﺤﺎﺋﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻮﺍﻃﺊ ﻋﺎﺹ ﺑﻼ ﺗﺤﺮﻳﻢ ﻟﻬﺎ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﻃﺎﻭﻋﺘﻪ ﺗﺼﺪﻕ ﻛﻞ‬ ‫ﻣﻨﻬﻤﺎ ﺑﺪﻳﻨﺎﺭ ﻭﺇﻻ ﻓﻼ ﻋﻠﻴﻬﺎ ﻭﻟﺰﻣﻬﺎ ﺩﻭﻧﻪ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺟﻮﺯ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﻣﻄﺎﻭﻋﺔ ﺩﻳﻨﺎﺭ‬ ‫ﻭﻓﻲ ﻃﻬﺮ ﻗﺒﻞ ﺍﻟﻐﺴﻞ ﺻﺪﻕ ﺃﻭ ﺻﻴﺎﻡ ﻭﺍﻷﻛﺜﺮ ﻣﻨﺎ ﻋﻠﻰ ﺍﻟﺘﺤﺮﻳﻢ( )ﻭﻻ ﺗﺤﺮﻡ‬ ‫ﺑﻪ( ﺃﻱ‪ :‬ﺑﺎﻟﻮﻁﺀ ﻓﻲ ﺍﻟﺪﻡ )ﻧﻔﺴﺎﺀ( ﺧﻼﻓﺎ ﻟﺒﻌﺾ )ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻥ ﺳﻮﺍﺀ ﻓﻲ ﺗﺮﻙ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٤٨/٣٤٧‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺝ ‪ ١‬ﺹ ‪ ٢٥٤‬ ‪.٢٧١‬‬ ‫‪189‬‬‫‪ ١٣‬ ﺍﻟﺤﻴﺾ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ( ﺍﻟﻤﺨﺼﻮﺻﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻏﻴﺮ ﺫﻟﻚ ﻟﻮﺭﻭﺩ ﻧﺺ‬ ‫ﻗﻴﺎﺳﺎ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻔﺎﺱ ﺣﻴﺾ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﺤﻴﺾ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﻟﺘﺤﺮﻳﻢ ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ(‪...‬‬ ‫‪‬‬‫)ﻓﺘﺤﺼﻞ ﺃﻥ ﺟﻤﺎﻉ ﺍﻟﺤﺎﺋﺾ ﻓﻲ ﺍﻟﻔﺮﺝ ﺣﺮﺍﻡ ﺑﺎﻟﻘﺮﺁﻥ‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻻ ﻳﺠﻮﺯ ﺟﻤﺎﻉ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻭﻋﻦ ﺃﺣﻤﺪ »ﺇﻻ ﺇﻥ ﻃﺎﻝ ﺑﻬﺎ« ﻭﻋﻨﻪ‬ ‫»ﺇﻻ ﺇﻥ ﺧﺎﻓﺖ ﺍﻟﻌﻨﺖ« ﻭﻛﺮﻫﻪ ﺍﺑﻦ ﺳﻴﺮﻳﻦ )ﻭﻫﻞ ﺗﻐﺘﺴﻞ ﻣﺴﺘﺤﺎﺿﺔ ﻟﻜﻞ ﺻﻼﺓ(‬ ‫ﺍﻟﻔﺠﺮ ﻭﻏﻴﺮﻩ ﺃﻭ ﻟﻜﻞ ﺻﻼﺗﻴﻦ ﻭﻟﻠﻔﺠﺮ ﻭﺣﺪﻩ؟ ﺃﻭ ﺗﻐﺘﺴﻞ ﻣﺮﺓ ﻓﻲ ﺍﻟﻔﺠﺮ ﻭﻣﺮﺓ‬ ‫ﻓﻲ ﺍﻟﻤﻐﺮﺏ؟ ﺃﻭ ﺗﻐﺘﺴﻞ ﻣﺮﺓ ﻋﻨﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺤﻴﺾ )ﻭﺗﺘﻮﺿﺄ ﻟﻜﻞ( ﺃﻱ‪:‬‬ ‫ﻟﻜﻞ ﺻﻼﺓ ﺃﻭ ﺗﺘﻮﺿﺄ ﻣﺮﺓ ﺇﻻ ﺇﻥ ﺃﺣﺪﺛﺖ ﺑﻐﻴﺮ ﻣﺎ ﺗﻮﺿﺄﺕ ﻟﻪ ﻛﺪﻡ ﺟﺮﺡ ﺃﻭ‬ ‫ﻏﺎﺋﻂ )ﺧﻼﻑ(‪ ...‬ﻭﺇﻥ ﺷﺎﺀﺕ ﺍﻏﺘﺴﻠﺖ ﻟﻜﻞ ﺻﻼﺗﻴﻦ ﻭﺟﻤﻌﺘﻬﻤﺎ ﺇﻻ ﺍﻟﻔﺠﺮ ﻓﻠﻪ‬ ‫ﻏﺴﻠﺔ ﻋﻠﻰ ﺣﺪﺓ ﻭﺫﻟﻚ ﺗﺮﺧﻴﺺ ﻣﻨﻪ ﮊ‪» :‬ﺇﺫ ﺃﻣﺮ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺑﺎﻟﻐﺴﻞ ﻟﻜﻞ‬ ‫ﺻﻼﺓ‪ ،‬ﻭﻟﻤﺎ ﺗﻄﺎﻭﻝ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺃﻣﺮﻫﺎ ﺑﺎﻟﻐﺴﻞ ﻟﻜﻞ ﺻﻼﺗﻴﻦ ﻭﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‬ ‫)‪(١‬‬ ‫ﻃﻬﺮﺍ‬ ‫ﻭﺍﻟﻐﺴﻞ ﻟﻠﻔﺠﺮ« ‪) ،.....‬ﻭﺇﻥ ﺍﻏﺘﺴﻠﺖ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻟﺼﻼﺓ ﺍﻟﺼﺒﺢ ﻓﺮﺃﺕ ‬ ‫ﺑﺒﻌﺾ ﺍﻟﻨﻬﺎﺭ ﻭﻟﻢ ﻳﺮﺩﻓﻪ( ﺍﻟﻄﻬﺮ )ﺩﻡ ﻧﺪﺏ ﻟﻬﺎ ﺍﻟﻐﺴﻞ ﻭﻟﺰﻣﻬﺎ( ﻏﺴﻞ )ﻭﺇﻥ ﺭﺩﻓﻪ(‬ ‫ﺃﻱ‪ :‬ﺍﻟﻄﻬﺮ ﺩﻡ ﺍﻏﺘﺴﻠﺖ ﻟﻜﻞ ﺻﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ ﺑﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺎ ﻋﻠﻴﻬﺎ ﺇﻻ ﻧﺰﺍﻉ ﺍﻟﻨﺠﺲ ﻭﺗﺼﻠﻲ ﻭﺗﺼﻮﻡ ﻭﻳﺄﺗﻴﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﺜﻬﺎ‬ ‫ﺍﻟﻐﺴﻞ ﻟﺴﻴﻼﻥ ﺍﻟﺪﻡ ﺗﻴﻤﻤﺖ ﻭﺻﻠﺖ ﻛﻞ ﺻﻼﺓ ﻓﻲ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺘﻴﻤﻢ ﻭﺗﺠﻤﻊ‬ ‫ﺑﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ ﻗﺎﻋﺪﺓ ﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﻟﻬﺎ ﺍﻟﻘﻴﺎﻡ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٣٤٨‬ ‪ ،٣٦٠‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺝ ‪ ١‬ﺹ ‪ ٢٧٢‬ ‪.٢٧٤‬‬ ‫‪190‬‬ ‫‪١٤‬‬ ‫ا'‪#+$‬‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﻳﻤﻤﻪ‪ :‬ﻗﺼﺪﻩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻳﻤﻤﻪ ﺑﺎﻟﺮﻣﺢ‪ :‬ﺗﻮﺧﺎﻩ ﻭﺗﻌﻤﺪﻩ ﺩﻭﻥ ﻣﻦ ﺳﻮﺍﻩ‪،‬‬ ‫ﻭﺍﻟﻤﺮﻳﺾ ﻟﻠﺼﻼﺓ‪ :‬ﻣﺴﺢ ﻭﺟﻬﻪ ﻭﻳﺪﻳﻪ ﺑﺎﻟﺘﺮﺍﺏ‪ ،‬ﻭﺗﻴﻤﻢ ﻟﻠﺼﻼﺓ‪ :‬ﻣﺴﺢ ﻳﺪﻳﻪ‬ ‫ﻭﻭﺟﻬﻪ ﺑﺎﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﻟﺸﻲﺀ‪ :‬ﺗﻮﺧﺎﻩ ﻭﺗﻌﻤﺪﻩ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻟﺘﻴﻤﻢ ﻟﻐﺔ‪ :‬ﺍﻟﻘﺼﺪ( ﻭﻣﻦ ﺍﻟﻠﻐﻮﻱ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺻﻌﻴﺪﺍ ﻋﻠﻰ ﺃﻧﻪ‬ ‫‬‫﴿ ¼ ½ ¾ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،٤٣ :‬ﻭﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﻛﺬﻟﻚ ﻧﺼﺐ‬ ‫ﺻﻌﻴﺪﺍ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺍﻟﺸﺮﻋﻲ ﺑﻘﻮﻟﻪ‪:‬‬ ‫‬‫ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻌﻨﻰ ﻓﺎﻗﺼﺪﻭﺍ‬ ‫﴿ ‪] ﴾ ...N M‬ﺍﻟﻨﺴﺎﺀ‪ ،٤٣ :‬ﻭﺍﻟﻤﺎﺋﺪﺓ‪.[٦ :‬‬ ‫ﻭﺷﺮ ﻋﺎ‪) :‬ﻃﻬﺎﺭﺓ ﺗﺮﺍﺑﻴﺔ ﺿﺮﻭﺭﻳﺔ ﺑﺄﻓﻌﺎﻝ ﻣﺨﺼﻮﺻﺔ ﺗﺴﺘﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﺃﻭ‬ ‫ﻋﺪﻡ ﺍﻟﻤﺎﺀ( ﻓﻄﻬﺎﺭﺓ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﻤﺎﺋﻴﺔ ﻭﺍﻟﺘﺮﺍﺑﻴﺔ ﻭﺗﺮﺍﺑﻴﺔ ﺗﻌﻤﻞ ﺑﺎﻟﺘﺮﺍﺏ ‬ ‫ﻏﺎﻟﺒﺎ‬ ‫ﻭﺃﺻﺎﻟﺔ ﺇﺫ ﻗﺪ ﺗﻌﻤﻞ ﺑﻐﻴﺮ ﺍﻟﺘﺮﺍﺏ ﻭﻗﺪ ﺗﻌﻤﻞ ﺑﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﻓﺼﻞ ﻣﺨﺮﺝ ﻟﻠﻮﺿﻮﺀ‬ ‫ﻭﺍﻟﻐﺴﻞ ﻭﺍﻻﺳﺘﻨﺠﺎﺀ )ﺿﺮﻭﺭﻳﺔ( ﺗﻌﻤﻞ ﻟﻀﺮﻭﺭﺓ ﻛﺎﻟﻤﺮﺽ‪ ،‬ﻭﻓﻘﺪ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻣﺎﻧﻊ‬ ‫ﻣﻨﻪ ﻛﺴﺒﻊ ﻭﻋﺪﻭ‪) ...‬ﺑﺄﻓﻌﺎﻝ ﻣﺨﺼﻮﺻﺔ( ﻛﻮﺿﻊ ﺍﻟﻴﺪﻳﻦ ﻓﻲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺭﻓﻌﻬﻤﺎ‪،‬‬ ‫ﻭﻧﻔﻀﻬﻤﺎ ﺃﻭ ﺍﻟﻨﻔﺦ ﻓﻴﻬﻤﺎ ﻭﻣﺴﺢ ﺍﻟﻮﺟﻪ ﺑﻬﻤﺎ ﻣﺨﺮﺝ ﻟﺘﻄﻬﻴﺮ ﺍﻟﻨﺠﺲ ﺑﺎﻟﺤﻞ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪ ،١٠٦٦‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪ ،١٧١‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪١‬‬ ‫ﺹ ‪.٣٣٢‬‬ ‫‪191‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﺑﺎﻟﺘﺮﺍﺏ ﺗﺴﺘﻌﻤﻞ ﺗﻠﻚ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺃﻭ ﻋﻨﺪ ﻋﺪﻡ‬ ‫ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﺑﻴﺎﻥ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻻ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪ ﻏﻴﺮ ﻣﺎﻧﻊ ﻟﺪﺧﻮﻝ ﺗﻄﻬﻴﺮ ﺍﻟﺒﺪﻥ‬ ‫ﺃﻭ ﻏﻴﺮﻩ ﺑﺎﻟﺘﺮﺍﺏ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺧﺎﺭﺝ ﺑﻘﻮﻟﻪ‪ :‬ﺿﺮﻭﺭﻳﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻄﻬﻴﺮ ﺑﻪ ﺟﺎﺋﺰ‬ ‫ﻣﻊ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻤﺮﺽ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺃﻭ ﻓﻘﺪ‪ ،‬ﻭﻷﻧﻪ ﻟﻴﺲ ﺑﺄﻓﻌﺎﻝ ﻣﺨﺼﻮﺻﺔ ﻓﺈﻥ‬ ‫ﺍﻟﺘﻄﻬﻴﺮ ﺑﺎﻟﺘﺮﺍﺏ ﻻ ﻳﺨﺘﺺ ﺑﺄﻓﻌﺎﻝ ﻣﺨﺼﻮﺻﺔ)‪.(١‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ ﻗﺼﺪ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻄﺎﻫﺮ ﻭﻧﺤﻮﻩ ﻟﻤﺴﺢ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ ﺑﻪ‬ ‫‬ ‫ﻟﻠﻄﻬﺎﺭﺓ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﻤﺎﺀ ﺑﺸﺮﻭﻁ ﻣﺨﺼﻮﺻﺔ‪.‬‬ ‫‪ /+,- ٢‬و‪:/'+,-‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﺘﻴﻤﻢ )ﻣﻤﺎ ﺧﺼﺖ ﺑﻪ ﺍﻷﻣﺔ( ﺍﻟﻤﺤﻤﺪﻳﺔ ﻋﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻷﻣﻢ )ﻛﺎﻟﻮﺿﻮﺀ( ﻭﻟﻮ ﺷﺎﺭﻛﺘﻬﺎ ﻓﻴﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻫﺬﺍ ﻭﺿﻮﺋﻲ ﻭﻭﺿﻮﺀ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻠﻲ«)‪) ،(٢‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺜﻠﺚ ﻭﺍﻟﻐﻨﺎﺋﻢ()‪ ،(٣‬ﻗﺎﻝ‬ ‫ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻭﺣﻜﻤﺘﻪ ﺍﻟﻠﻄﻒ ﺑﻬﺎ ﻭﺍﻟﺠﻤﻊ ﻟﻬﺎ ﻓﻲ ﻋﺒﺎﺩﺗﻬﺎ ﺑﻴﻦ ﻣﺎ ﻫﻮ ﻣﺒﺪﺃ ﺇﻳﺠﺎﺩﻫﺎ‬ ‫ﻭﺳﺒﺐ ﺣﻴﺎﺗﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺃﻭﺟﺪﺕ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ﺑﻞ ﻣﻊ ﺍﻟﻤﺎﺀ ﻷﻧﻪ‬ ‫ﻣﻦ ﻃﻴﻦ )ﻭﺳﺒﺐ ﺣﻴﺎﺗﻬﺎ( ﻭﻫﻮ ﺍﻟﻤﺎﺀ ﻟﻠﻮﺿﻮﺀ ﺣﻴﺚ ﻗﺪﺭ ﻋﻠﻴﻪ ﻓﻬﻲ ﺗﺎﺭﺓ ﺗﺘﻄﻬﺮ‬ ‫ﺑﻪ ﻭﺗﺎﺭﺓ ﺑﺎﻟﺘﺮﺍﺏ ﻓﻌﺒﺎﺩﺗﻬﺎ ﺩﺍﺋﻤﺔ ﻻ ﺗﺒﻄﻞ ﺑﻌﺪﻡ ﺍﻟﻤﺎﺀ ﻓﻴﻠﺰﻡ ﺍﻟﻜﺴﻞ)‪.(٤‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ‪ :‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﺃﺟﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻴﻤﻢ ﻣﻦ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺟﻤﻊ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺭ ﻭﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٢/٣٦١‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻭﺷﺮﺣﻪ ﻟﻠﺸﻤﺎﺧﻲ ﻭﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،٢٧٥‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ‬ ‫ﺝ ‪ ١‬ﺹ ‪.٣٠٣‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪.١٩٢‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻟﺨﺼﺎﺋﺺ ﻭﺍﻟﻤﺰﻳﺪ ﻣﻨﻬﺎ ﻓﻲ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﺝ ‪ ١‬ﺹ ‪.٣٦٤/٣٦٢‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﺑﻖ ﺹ ‪.٣٦٥/٣٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪192‬‬ ‫ﻗﺒﻠﻬﻢ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻟﻠﺠﻨﺐ ﻭﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﻟﻢ ﻳﺨﺎﻟﻒ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺨﻠﻒ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﻻ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ ^ ‪ ،‬ﻭﺣﻜﻲ ﻣﺜﻠﻪ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺎﺑﻌﻲ ﻭﻗﻴﻞ‪ :‬ﻋﻤﺮ‬ ‫ﻭﻋﺒﺪ ﺍﷲ ﺭﺟﻌﺎ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﻓﺎﻟﺘﻴﻤﻢ ﻓﺮﺽ ﻷﻧﻪ ﺑﺪﻳﻞ ﻋﻦ ﻓﺮﺽ ﻫﻮ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﻷﻧﻪ ﻃﻬﺎﺭﺓ ﺑﺪﻳﻠﺔ‬ ‫ﻭﻫﻲ ﻓﺮﺽ‪.‬‬ ‫‪Y ٣‬وط ا‪:#+$'+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺷﺮﻭﻃﻪ ﻛﻐﻴﺮﻩ( ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺷﺮﻁ ﻭﺟﻮﺏ ﺃﻭ‬ ‫ﺫﺍﻛﺮﺍ‬ ‫ﺷﺮﻁ ﺻﺤﺔ )ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻹﺳﻼﻡ ﻭﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻭﻛﻮﻥ ﺍﻟﻤﻜﻠﻒ ‬ ‫ﻣﻜﺮﻫﺎ ﺑﻼ ﻣﺎﻧﻊ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ(‪.‬‬ ‫‬‫ﻧﺎﺋﻤﺎ ﻭﻻ‬ ‫ﺳﺎﻫﻴﺎ ﻭﻻ ‬ ‫‬‫ﻻ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ‪) :‬ﺇﻥ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺑﺄﺳﺮﻫﺎ ﺇﻧﻤﺎ ﺗﺠﺐ ﺑﺴﺒﻌﺔ ﺷﺮﻭﻁ ﻭﻫﻲ‪ :‬ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻹﺳﻼﻡ‬ ‫ﻭﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻤﻔﺮﻭﺽ ﻭﻛﻮﻥ ﺍﻟﻤﻜﻠﻒ ﻏﻴﺮ ﺳﺎﻩ ﻭﻻ ﻧﺎﺋﻢ ﻭﻋﺪﻡ ﺍﻹﻛﺮﺍﻩ‬ ‫ﺃﻳﻀﺎ)‪.(١‬‬ ‫ﻭﺍﺭﺗﻔﺎﻉ ﻣﻮﺍﻧﻊ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﻫﻲ ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺘﻴﻤﻢ ‬ ‫‪R ٤‬و‪:(٢)/D‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﺮﻭﺿﻪ‪ :‬ﻃﻠﺐ ﺍﻟﻤﺎﺀ ﻗﺒﻠﻪ( ﻭﻫﻮ ﺷﺮﻁ ﺻﺤﺔ‬ ‫)ﻭﺍﻟﻨﻴﺔ ﺃﻭﻟﻪ( ﻟﺮﻓﻊ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﺑﻄﻞ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺣﺪﺛﺎ ﺃﻭ‬ ‫ﺣﺪﺛﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻟﻢ ﻳﺠﺰﻩ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺫﻟﻚ )ﻭﺿﺮﺑﺔ( ﺍﻟﻀﺮﺏ ﺇﻣﺴﺎﺱ ﺑﻌﻨﻒ‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ ﻟﻠﻤﻘﻴﺪ ﻓﻲ ﺍﻟﻤﻄﻠﻖ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﻣﻄﻠﻖ ﺍﻹﻣﺴﺎﺱ‪ ،‬ﺑﻞ ﺍﻟﻤﺲ ﺑﻼ ﻋﻨﻒ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٥‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ ﺝ ‪ ١‬ﺹ ‪.٢٧٨ ،٢٧٥‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪.٣٣٣‬‬ ‫‪193‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﺃﻳﻀﺎ ﻟﻜﻦ ﺑﻀﺮﺑﺔ‬ ‫)ﻟﻠﻮﺟﻪ( )ﻭﺃﺧﺮﻯ ﻟﻠﻴﺪﻳﻦ ﺇﻟﻰ ﺍﻟﺮﺳﻐﻴﻦ( ﻗﻴﻞ‪ :‬ﻭﻳﻤﺴﺢ ﺑﺎﻃﻨﻬﺎ ‬ ‫ﺍﻟﻴﺪﻳﻦ ﻻ ﺑﺘﺤﺪﻳﺪ )ﻭﺍﻟﻤﻮﺍﻻﺓ( ﻭﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺳﻴﺼﺮﺡ‬ ‫ﺑﺠﻮﺍﺯ ﺗﻨﻜﻴﺲ ﺍﻟﻮﺟﻪ )ﻭﻋﻤﻮﻡ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻤﺴﺢ( ﻭﻻ ﻳﻐﺘﻔﺮ ﺍﻟﻘﻠﻴﻞ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‬ ‫)ﻛﺎﻟﻜﻔﻴﻦ( ﻣﻦ ﺧﺎﺭﺝ )ﺑﺎﻟﺼﻌﻴﺪ( ﺍﻟﺘﺮﺍﺏ )ﺍﻟﻄﺎﻫﺮ()‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ‪) :‬ﻭﻓﺮﻭﺽ ﺍﻟﺘﻴﻤﻢ‬ ‫ﺛﻤﺎﻥ ﺧﺼﺎﻝ‪ :‬ﻃﻠﺐ ﺍﻟﻤﺎﺀ ﻗﺒﻠﻪ ﻭﺍﻟﻨﻴﺔ ﺃﻭﻟﻪ ﻭﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ ﻭﺿﺮﺑﺔ ﻟﻠﻴﺪﻳﻦ ﺇﻟﻰ‬ ‫ﺍﻟﺮﺳﻐﻴﻦ‪ ،‬ﻭﺍﻟﻤﻮﺍﻻﺓ‪ ،‬ﻭﻋﻤﻮﻡ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ ﺑﺎﻟﻤﺴﺢ ﻭﻓﻌﻞ ﺫﻟﻚ ﺑﺎﻟﺼﻌﻴﺪ‬ ‫ﺍﻟﻄﺎﻫﺮ ﻭﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ()‪.(٢‬‬ ‫‪:/77T ٥‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻨﻨﻪ‪ :‬ﺗﻘﺪﻳﻢ ﻣﺴﺢ ﺍﻟﻮﺟﻪ( ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ ﻋﻠﻰ‬ ‫ﺍﻟﺨﻼﻑ ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﻮﺿﻮﺀ )ﻭﺗﺠﺪﻳﺪﻩ( ﺃﻱ‪ :‬ﺍﻟﻤﺴﺢ ﺑﻮﺿﻊ ﻓﻲ‬ ‫ﺍﻷﺭﺽ ﺛﺎﻥ )ﻟﻠﻜﻔﻴﻦ( ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ )ﻭﻧﻔﺾ ﻣﺎ ﺗﻌﻠﻖ ﺑﻬﻤﺎ ﺑﺮﻓﻖ( ﺇﻟﻰ ﺟﻬﺔ‬ ‫ﺍﻟﻴﺴﺮﻯ ﺃﻭﻟﻰ ﻭﺟﺎﺯ ﺇﻟﻰ ﻗﺪﺍﻡ ﺃﻭ ﻳﻤﻴﻦ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻥ ﻳﻨﻔﺦ ﻓﻴﻬﻤﺎ ﻭﻓﻲ ﺍﻟﻤﺴﺢ‬ ‫ﻗﻮﻻﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﻨﻔﺾ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﺠﻬﺔ ﺍﻟﻴﺴﺮﻯ ﻭﺇﻧﻤﺎ ﺍﺧﺘﺮﺕ ﺍﻟﻨﻔﺾ ﺇﻟﻰ ﺍﻟﺠﻬﺔ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ‪) ...‬ﻭﺍﻟﺘﺴﻤﻴﺔ( ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻗﺒﻞ ﻭﺿﻊ‬ ‫ﺍﻟﻴﺴﺮﻯ ‬ ‫ﺍﻟﻴﺪﻳﻦ ﻓﻲ ﺍﻷﺭﺽ ﻷﻥ ﺃﻭﻝ ﺍﻟﺘﻴﻤﻢ ﺫﻟﻚ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻳﻢ ﻣﺴﺢ ﺍﻟﻴﻤﻨﻰ‬ ‫ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ ﻣﺴﺘﺤﺐ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ‪ :‬ﻭﺳﻨﻨﻪ ﺃﺭﺑﻊ‪ :‬ﺍﻟﺘﺮﺗﻴﺐ ﺑﺘﻘﺪﻳﻢ ﻣﺴﺢ ﺍﻟﻮﺟﻪ ﻟﻜﻦ ﺍﻟﺬﻱ ﻓﻲ‬ ‫ﻭﺍﺟﺒﺎ ﺑﻴﻦ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺃﻣﺎ ﺑﻴﻦ ﺍﻟﻴﺪﻳﻦ‬ ‫‬‫ﺍﻟﺪﻳﻮﺍﻥ ﺧﻼﻓﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٦/٣٦٥‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪١‬‬ ‫ﺹ ‪.١٧٢‬‬ ‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻋﻠﻰ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪194‬‬ ‫ﻓﻘﺪ ﺟﻌﻠﻪ ﻣﺴﺘﺤﺒ‪‬ﺎ‪ ...‬ﻭﺗﺠﺪﻳﺪ ﻣﺴﺢ ﺍﻟﻴﺪﻳﻦ ﺇﻟﻰ ﺍﻟﺮﺳﻐﻴﻦ ﻭﻧﻘﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﻤﺎ‬ ‫ﻣﻦ ﺍﻟﻐﺒﺎﺭ ﻭﺍﻟﺘﺴﻤﻴﺔ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫‪ ٦‬ا'‪i #+$‬رة ‪:);F0‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﺟﻤﻌﻮﺍ ﺃﻧﻪ( ﺃﻱ‪ :‬ﺍﻟﺘﻴﻤﻢ )ﺑﺪﻝ ﻣﻦ( ﺍﻟﻄﻬﺎﺭﺓ‬ ‫)ﺍﻟﺼﻐﺮﻯ( ﻭﻫﻲ ﺍﻟﻮﺿﻮﺀ )ﻭﺍﻟﺨﻠﻒ ﻓﻲ( ﺍﻟﻄﻬﺎﺭﺓ )ﺍﻟﻜﺒﺮﻯ( ﻭﻫﻲ ﺍﻻﻏﺘﺴﺎﻝ‬ ‫ﻟﻠﺠﻨﺎﺑﺔ ﺃﻭ ﻟﻠﺤﻴﺾ ﺃﻭ ﻟﻠﻨﻔﺎﺱ )ﻓﻌﻨﺪﻧﺎ( ﻛﺄﻛﺜﺮ ﺍﻷﻣﺔ ﺃﻧﻪ ﺑﺪﻝ ﻣﻨﻬﺎ ﻛﻤﺎ ﻫﻮ ﺑﺪﻝ‬ ‫ﻣﻦ )ﺍﻟﺼﻐﺮﻯ(‪...‬ﻭﻳﺘﻴﻤﻢ ﻟﻠﻤﻴﺖ ﻭﺃﻧﻮﺍﻉ ﺍﻻﻏﺘﺴﺎﻝ ﺍﻟﻤﺴﺘﺤﺐ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ‬ ‫ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﻣﻦ ﻗﺪﺭ ﻓﻠﻴﻐﺘﺴﻞ ﺃﻭ ﻳﺘﺮﻙ ﻭﻻ ﻳﻜﻔﻴﻪ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻣﻦ ﺑﺒﺪﻧﻪ ﻧﺠﺲ ﻋﺠﺰ‬ ‫ﻋﻦ ﻧﺰﻋﻪ ﻓﻘﻴﻞ‪ :‬ﻻ ﺗﻴﻤﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﺴﺢ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺲ ﺑﺎﻟﺘﺮﺍﺏ ﻭﻳﺼﻠﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﺘﻴﻤﻢ ﺑﺪﻝ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻐﺮﻯ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻧﺄﺧﺬ ﺑﻪ ﻭﻧﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺑﺪﻻ ﻣﻦ ﺍﻟﺼﻐﺮﻯ ﻭﺗﻜﻮﻥ ‬ ‫ﺑﺪﻻ ﻣﻦ‬‫ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺪﻝ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺗﻴﻦ‪ ،‬ﺗﻜﻮﻥ ‬ ‫ﺍﻟﻜﺒﺮﻯ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪& % $ # " ! ﴿ :‬‬ ‫'‪] ﴾ ...‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﺫﻛﺮ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪ ﴾ = < ; : 9 8 ﴿ :‬ﺃﺭﺍﺩ ﺃﻥ ﺗﻘﻮﻡ ﻃﻬﺎﺭﺓ ﺍﻟﺘﻴﻤﻢ ﻣﻘﺎﻡ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﺑﺎﻟﻤﺎﺀ ﻓﻮﺟﺐ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ F E D ﴿ :‬ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺠﻤﺎﻉ ﻟﻴﻘﻮﻡ ﺫﻟﻚ‬ ‫ﻣﻘﺎﻡ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ 6 5 4 3 ﴿ :‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻣﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺃﺟﻨﺒﺖ ﻓﺘﻤﻌﻜﺖ ﻓﻲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫»ﺇﻧﻤﺎ ﻳﻜﻔﻴﻚ ﻫﻜﺬﺍ‪ ،‬ﻭﻣﺴﺢ ﻭﺟﻪ ﻭﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﺮﺳﻐﻴﻦ«)‪ .(٢‬ﻭﻣﻦ ﻃﺮﻳﻖ ﺃﺑﻲ‬ ‫)‪ (١‬ﺍﻟﻨﻴﻞ ﻭﺍﻹﻳﻀﺎﺡ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٦‬ﺝ ‪ ١‬ﺹ ‪.٢٧٦‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ،٣١٤ ،٣١٣‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ‬ ‫ﺟﺎﺑﺮ ﺍﻥ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪.٤٦٢‬‬ ‫‪195‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪» :‬ﺳﺌﻞ ﺍﻟﻨﺒﻲ ‪ ‰‬ﻋﻦ ﺍﻟﺠﻨﺐ ﺃﻳﺘﻴﻤﻢ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺘﻴﻤﻢ ﻃﻬﻮﺭ ﺍﻟﻤﺴﻠﻢ‬ ‫ﻭﻟﻮ ﺃﺑﻰ ﻋﺸﺮ ﺳﻨﻴﻦ ﻓﻠﻴﻤﺴﺴﻪ ﺑﺸﺮﺗﻪ«)‪ ،(١‬ﻭﻋﻦ ﺃﺑﻲ ﺫﺭ ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺭﺑﻴﻌﺔ ﻗﺎﻝ‪:‬‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﺎ ﻻ ﻧﺼﻴﺐ ﺍﻟﻤﺎﺀ ﻭﻣﻌﻨﺎ ﺍﻷﻫﻠﻮﻥ‪ ،‬ﻓﻘﺎﻝ ‪» : ‰‬ﺍﻟﺘﻴﻤﻢ ﻛﺎﻓﻴﻚ ﻭﻟﻮ‬ ‫ﺇﻟﻰ ﻋﺸﺮ ﺣﺠﺞ«)‪ ،(٢‬ﻭﻣﻦ ﺫﻫﺐ ﻣﻦ ﻣﺨﺎﻟﻔﻴﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻴﻤﻢ ﻻ ﻳﻜﻮﻥ ﺑﺪﻻ ﻣﻦ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ ﻧﺄﻭﻝ ﻗﻮﻟﻪ‪ ﴾ F E D ﴿ :‬ﺃﻥ ﺍﻟﻠﻤﺲ ﺑﺎﻟﻴﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻮﺩ‬ ‫ﺍﻟﻀﻤﻴﺮ ﻓﻲ ﻗﻮﻟﻪ‪ ﴾ I H G ﴿ :‬ﻋﻠﻰ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺼﻐﺎﺭ ﻓﻌﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ‬ ‫ﺍﻟﺘﻴﻤﻢ ‬ ‫ﺑﺪﻻ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺗﻴﻦ ﺍﻟﺼﻐﺮﻯ ﻭﺍﻟﻜﺒﺮﻯ ﻭﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺗﻴﻤﻤﺎﻥ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻋﻠﻴﻪ ﺟﻨﺎﺑﺔ ﻭﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻐﺴﻞ ﻭﺍﺣﺪ ﻟﻼﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺜﺎﻧﻲ ﻟﻠﻮﺿﻮﺀ‪،‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻷﻭﻝ ﻳﻨﻮﻳﻪ ﻟﻼﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻟﻠﺠﻨﺎﺑﺔ ﻭﻫﺬﺍ ﻋﻨﺪﻱ‬ ‫ﻋﻠﻰ ﺃﺻﻞ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻫﻞ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮﻩ ﻋﻠﻰ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﺃﻡ ﻻ؟‬ ‫ﻭﺍﻻﺳﺘﻨﺠﺎﺀ ﻣﻨﻮﻁ ﺑﻤﻦ ﺗﻘﺪﻡ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﻠﻴﻪ ﺛﻼﺛﺔ‪ ،‬ﺃﺣﺪﻫﺎ‪:‬‬ ‫ﻟﻼﺳﺘﻨﺠﺎﺀ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻟﻠﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻠﺠﻨﺎﺑﺔ‪ ،‬ﻷﻧﻪ ﻣﺨﺎﻃﺐ ﺑﻬﻢ ﺟﻤﻴﻌﺎ‬ ‫ﻣﺨﺎﻃﺐ ﺑﺈﺯﺍﻟﺔ ﺍﻷﻧﺠﺎﺱ ﻣﻦ ﺑﺪﻧﻪ ﻭﺑﺎﻟﻮﺿﻮﺀ ﻭﺑﻐﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‬ ‫ﺃﺻﺢ ﻷﻥ ﺯﻭﺍﻝ ﺍﻷﻧﺠﺎﺱ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﺿﻮﺀ ﺇﻻ ﺑﻌﺪ‬ ‫ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺯﻭﺍﻝ ﺍﻟﻨﺠﺲ)‪.(٣‬‬ ‫‪ ٧‬ا'‪:)07 ; #+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻋﻠﻰ ﺍﻟﺠﻨﺐ( ﻋﻠﻰ ﻫﻨﺎ ﻟﻠﺘﺄﻛﻴﺪ ﻛﻤﺎ ﻭﺭﺩ ﺍﻟﻮﺟﻮﺏ‬ ‫ﻟﻠﺘﺄﻛﻴﺪ ﻓﻲ ﻏﺴﻞ ﺍﻟﺠﻤﻌﺔ ﻓﻼ ﻳﻨﺎﻓﻲ ﻣﺎ ﻳﺄﺗﻲ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺃﺟﺰﺍﺀ ﻋﻨﺪﻫﻢ )ﺍﻟﻌﺎﺟﺰ‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ،٣١٤ ،٣١٣‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ‬ ‫ﺟﺎﺑﺮ ﺍﻥ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪.٤٦٢‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ،٣١٤ ،٣١٣‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ‬ ‫ﺟﺎﺑﺮ ﺍﻥ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪.٤٦٢‬‬ ‫)‪ (٣‬ﺍﻟﻨﻴﻞ ﻭﺍﻹﻳﻀﺎﺡ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٧‬ﺝ ‪ ١‬ﺹ ‪ ٢٧٥‬ ‪.٢٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪196‬‬ ‫ﻋﻦ ﻏﺴﻞ ﻭﻭﺿﻮﺀ( ﻟﻌﺪﻡ ﺍﻟﻤﺎﺀ ﺃﻭ ﻟﻠﻤﺮﺽ ﻭﺩﺧﻞ ﻓﻲ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﺍﺳﺘﺤﻘﺎﻗﻪ‬ ‫ﻟﻸﻛﻞ ﻭﺍﻟﺸﺮﺏ )ﺗﻴﻤﻢ( ﻣﺘﻘﺪﻡ ‬ ‫ﺃﻭﻻ )ﻻﺳﺘﻨﺠﺎﺀ ﻭﺟﻨﺎﺑﺔ( ﻭﺇﻥ ﻧﻘﺺ ﺍﺳﺘﻨﺠﺎﺀﻩ‬ ‫ﺗﻴﻤﻤﺎ ﺁﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻛﺬﺍ ﻛﻞ ﻣﺎ ﻗﺮﻥ )ﻭﺗﻴﻤﻢ ﺁﺧﺮ( ﺛﺎﻥ ﻷﻥ ﺍﻟﻮﺿﻮﺀ‬ ‫‬‫ﺃﻋﺎﺩ ﻟﻠﺠﻨﺎﺑﺔ‬ ‫ﻻ ﻳﺼﺢ ﻣﻊ ﻧﺠﺲ )ﻟﻮﺿﻮﺀ( ﺑﻌﺪﻩ ﻳﻌﻨﻲ ﺃﻥ ﺫﻟﻚ ﻣﺘﺮﺟﺢ ﻋﻠﻴﻪ ﻭﻣﺘﺄﻛﺪ‬ ‫ﻻ ﻭﺍﺟﺐ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻗﻮﺍﻝ ﺑﻌﺪﻩ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻞ ﺗﻮﺍﺟﺪ ﺃﺟﺰﺃﻩ ﻋﻨﺪﻫﻢ‬ ‫ﻭﻭﺿﻮﺀﺍ ﻭﺑﺎﻟﺜﺎﻧﻲ ﺟﻨﺎﺑﺔ ﺻﺢ( ﺑﻞ‬ ‫‬‫)ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻧﻮﻯ( ﺑﺎﻟﺘﻴﻤﻢ )ﺍﻷﻭﻝ ﺍﺳﺘﻨﺠﺎﺀ‬ ‫ﻳﺠﺐ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻨﻮﻱ‪) ...‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ( ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻮﺿﻮﺀ ﻭﺍﻻﻏﺘﺴﺎﻝ‬ ‫ﺑﻌﻀﺎ ﻗﺎﻝ‪:‬‬ ‫)ﺗﻴﻤﻢ( ﻓﺬﻟﻚ ﺛﻼﺛﺔ‪) ...‬ﻭﺟﻮﺯ ﻭﺍﺣﺪ ﻟﻠﺜﻼﺛﺔ( ﻳﻨﻮﻳﻪ ﻟﻬﺎ ﻳﻌﻨﻲ ﺃﻥ ‬ ‫ﻻ ﺣﺎﺟﺔ ﺇﻟﻰ ﺗﻌﺪﺩ ﺍﻟﺘﻴﻤﻢ ﺑﻞ ﻳﺮﻯ ﺃﻥ ﺍﻟﻮﺍﺣﺪ ﻳﻜﻔﻲ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺇﺫﺍ ﺟﻤﻊ ﺑﻴﻦ‬ ‫ﺍﺛﻨﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﻓﺠﺎﺀ ﻧﺎﻗﺾ ﺃﺣﺪﻫﻤﺎ ﺍﻧﺘﻘﺾ ﻭﺣﺪﻩ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﺘﻘﺾ‬ ‫ﺍﻟﻜﻞ‪ ،‬ﻭﻇﺎﻫﺮ ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﺃﻥ ﺍﻏﺘﺴﺎﻝ ﺍﻟﺠﻨﺎﺑﺔ ﻳﺠﺰﻱ ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﺃﻥ ﻳﺘﻴﻤﻢ‬ ‫ﺗﻴﻤﻤﺎ ﺁﺧﺮ ﻭﻳﻨﻮﻳﻪ‬ ‫‬‫ﻭﺍﺣﺪﺍ ﻳﻨﻮﻳﻪ ﻟﻠﺠﻨﺎﺑﺔ ﻭﻳﻜﻔﻲ ﻋﻦ ﺗﻴﻤﻢ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻳﺘﻴﻤﻢ‬ ‫‬ ‫ﻟﻼﺳﺘﻨﺠﺎﺀ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻋﻨﺪﻩ‪) ...‬ﻭﺻﺤﺢ ﺍﻷﻭﻝ( ﻷﻥ ﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻳﺼﺢ ﻏﺴﻠﻬﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻨﺠﺲ ﺛﻢ ﻳﻐﺴﻞ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺲ ﻟﻠﻨﺠﺲ ﺛﻢ ﻳﻌﻴﺪﻩ‬ ‫ﻟﺮﻓﻊ ﺣﺪﺙ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ )ﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻞ( ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ‬ ‫ﻭﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ )ﺑﻮﺍﺣﺪ ﺃﺟﺰﺃ ﻋﻨﺪﻫﻢ( ﺃﻱ‪ :‬ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺍﺧﺘﻴﺎﺭﺍ ﻭﻟﻢ ﻳﻮﺟﺒﻮﻩ)‪.(١‬‬ ‫‬‫ﺍﺧﺘﺎﺭﻭﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‬ ‫‪ #+$ ٨‬ا‪ ef2‬وا‪7‬ء‪:‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﺍﻟﻌﺎﺟﺰﺗﺎﻥ ﻋﻦ ﻏﺴﻞ ﻭﻭﺿﻮﺀ ﻣﺜﻞ ﺍﻟﺠﻨﺐ‬ ‫ﺑﺪ ﻣﻦ ﺗﻴﻤﻢ ﻟﻼﺳﺘﻨﺠﺎﺀ ﻭﺳﺎﺋﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٦٨/٣٦٧‬ﻭﻣﻮﺳﻮﻋﺔ ﺃﺛﺎﺭ‬ ‫ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺍﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺝ ‪ ١‬ﺹ ‪ ٤٦٣‬ ‪.٤٦٥‬‬ ‫‪197‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫‬ ‫ﻏﺴﻼ‪ ،‬ﺛﻢ ﺗﻴﻤﻢ ﻟﻠﻮﺿﻮﺀ‪ ،‬ﺛﻢ ﺗﻴﻤﻢ ﻟﻼﻏﺘﺴﺎﻝ)‪ (١‬ﻭﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ‪:‬‬ ‫ﻻ ﻳﺠﺪ ﻟﻬﺎ‬ ‫ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺍﻹﺟﻤﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺤﺪﺙ ﻭﺍﻟﺠﻨﺐ ﻳﺘﻴﻤﻤﺎﻥ ﻭﻛﺬﻟﻚ ﺫﺍﺕ‬ ‫ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻤﺄﻣﻮﺭ ﺑﻐﺴﻞ ﻣﺴﻨﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺘﻨﺠﺲ ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﺘﻴﻤﻢ ﻋﻨﺪ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺫﻫﺐ ﺃﺣﻤﺪ ﺇﻟﻰ ﺟﻮﺍﺯ ﺗﻴﻤﻤﻪ ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ‬ ‫ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﺑﻤﺴﺢ ﻣﻮﺿﻊ ﺍﻟﻨﺠﺲ ﺑﺎﻟﺘﺮﺍﺏ ﻭﻳﺼﻠﻲ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻣﺒﻨﻲ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻣﺬﻫﺒﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺘﻄﻬﻴﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ‬ ‫ﻗﺎﻋﺪﺓ ﻣﺬﻫﺒﻨﺎ ﻓﻼ ﻳﺘﻘﻴﺪ ﺑﺬﻟﻚ‪ ،‬ﻧﻌﻢ ﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﻣﺤﻞ ﻻ ﻳﺰﻳﻠﻬﺎ ﺍﻟﻤﺴﺢ‪،‬‬ ‫ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﻣﺬﻫﺒﻨﺎ ﻳﻮﺍﻓﻖ ﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﺣﺮﺭﻩ)‪.(٢‬‬ ‫‪ F$- ٩‬ا‪ UR )$7‬ا'‪:#+$‬‬ ‫‬ ‫ﻣﺠﻤﻼ ﺑﻼ ﺫﻛﺮ ﺟﻨﺎﺑﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻧﻮﻯ ﺑﻪ( ﺃﻱ‪ :‬ﺑﺎﻟﺘﻴﻤﻢ‬ ‫ﻭﻻ ﺍﺳﺘﺤﻀﺎﺭ ﻟﻬﺎ ﻓﻲ ﻗﻠﺒﻪ )ﺍﻟﺼﻼﺓ ﺃﺟﺰﺃﻩ ﻟﻬﺎ ﻭﻟﻠﺠﻨﺎﺑﺔ( ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻧﺎﻓﻠﺔ ﻭﺇﻥ‬ ‫ﺑﺪ ﻣﻦ ﺍﻻﺳﺘﺤﻀﺎﺭ‬ ‫ﻟﻢ ﻳﺴﺘﺤﻀﺮ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮ ﺃﻭ ﺍﻷﻛﺒﺮ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻻ ‬ ‫ﻧﻬﺎﺭﺍ ﺑﺎﺣﺘﻼﻡ )ﺃﺟﺰﺃﻩ ﻟﻠﺼﻮﻡ ﺩﻭﻥ‬ ‫)ﻭﺇﻥ ﻧﻮﺍﻫﺎ( ﺃﻱ‪ :‬ﺍﻟﺠﻨﺎﺑﺔ ﺍﻟﺤﺎﺩﺛﺔ ﺃﻭ ﺣﺪﺛﺖ ‬ ‫ﺍﻟﺼﻼﺓ( ﻷﻧﻪ ﺃﻗﻮﻯ‪ ،‬ﻻ ﻳﺪﺧﻞ ﻓﻲ ﻗﻠﺒﻪ ﻭﺿﻮﺀ ﻭﻻ ﺍﺳﺘﻨﺠﺎﺀ ﻭﻻ ﺍﻏﺘﺴﺎﻝ ﺃﺟﺰﺃﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(٣‬‬ ‫‪ #,- ١٠‬ا ‪+‬ع ;‪ R+‬وا‪ D2‬وا'‪:+$R )07 ; #+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﻤﺴﺎﻓﺮ ﺃﻥ ﻳﺠﺎﻣﻊ ﻭﻳﺘﻴﻤﻢ ﺇﻥ ﻓﻘﺪ ﻣﺎﺀ( ﻭﻛﺬﺍ ﻣﻦ‬ ‫ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﺤﻀﺮ ﻟﻤﺮﺽ ﺃﻭ ﻏﻴﺮﻩ ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ‬ ‫ﻋﺮﻓﺔ‪ :‬ﺃﻧﻪ ﻳﻤﻨﻊ ﻟﻤﺴﺎﻓﺮ ﺍﻟﻮﻁﺀ ﻭﻟﻴﺲ ﻣﻌﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺎﺀ ﻣﺎ ﻳﻘﻴﻬﻤﺎ ﺇﻻ ﺃﻥ ﻳﻄﻮﻝ‪،‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ١‬ﺺ ‪.٣٦٩‬‬ ‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻋﻠﻰ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٧٧‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪.٣٧٠/٣٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪198‬‬ ‫ﻭﻋﻦ ﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﻤﺮ ﻛﺮﺍﻫﺔ ﺫﻟﻚ ﻭﺑﺎﻟﻤﻨﻊ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪...‬‬ ‫)ﻭﺗﺠﺎﻣﻊ ﺣﺎﺋﺾ ﻃﻬﺮﺕ ﻓﻲ ﺳﻔﺮ ﻭﺗﻴﻤﻤﺖ ﻛﺬﻟﻚ( ﻟﻔﻘﺪ ﺍﻟﻤﺎﺀ ﻭﻛﺬﺍ ﺣﺎﺿﺮﺓ ﻟﻢ‬ ‫ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﺀ )ﻭﻣﻨﻊ ﺫﻟﻚ( ﺍﻟﺠﻤﺎﻉ )ﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ( ﺃﻱ‪ :‬ﺍﻟﺘﻴﻤﻢ )ﻟﻴﺲ ‬ ‫ﺑﺪﻻ ﻣﻦ‬ ‫ﺍﻟﻜﺒﺮﻯ( ﻓﺎﻟﺤﻴﺾ ﺑﺎﻕ ﺣﻜﻤﻪ ﻓﻼ ﻳﺠﺎﻣﻌﻬﺎ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻭ ﺍﻟﺘﻴﻤﻢ ﻳﺒﻴﺢ‬ ‫ﺍﻟﺼﻼﺓ ﻻ ﺭﺍﻓﻊ ﻓﺎﻟﺤﺪﺙ ﺑﺎﻕ ﺃﺑﻴﺤﺖ ﻣﻌﻪ ﺍﻟﺼﻼﺓ ﻻ ﺍﻟﺠﻤﺎﻉ‪.‬‬ ‫‪ ١١‬ا'‪ )+  #+$‬أو ر` )‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻭﻫﻞ ﻫﻮ ﻋﻠﻰ ﺧﻼﻑ )ﺛﻤﺮﺗﻪ( ﺗﻈﻬﺮ )ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻋﻠﻰ ﻣﺴﺎﻓﺮ ﻓﻲ ﻣﻌﺼﻴﺔ( )ﺃﻭ ﺗﻴﻤﻢ ﺑﻤﻐﺼﻮﺏ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻻ ﻋﻠﻰ ﺍﻷﻭﻝ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﺧﺘﻠﻒ ﻫﻞ ﺍﻟﺘﻴﻤﻢ ﻋﺰﻳﻤﺔ ﻓﻼ ﻗﻀﺎﺀ ﻋﻠﻰ ﻣﻦ ﺗﻴﻤﻢ ﻓﻲ ﺳﻔﺮ‬ ‫ﻣﻌﺼﻴﺔ ﺃﻭ ﺑﻤﺎﺀ ﻣﻐﺼﻮﺏ ﺃﻭ ﻣﺴﺮﻭﻕ؟ ﺃﻭ ﺭﺧﺼﺔ ﻓﻴﻘﻀﻲ؟‬ ‫ﻭﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﻟﻲ‪ :‬ﺇﻧﻪ ﻟﻌﺪﻡ ﺍﻟﻤﺎﺀ ﻋﺰﻳﻤﺔ‪ ،‬ﻭﻣﻊ ﻭﺟﻮﺩﻩ‬ ‫ﻛﻤﺎﻧﻊ ﻛﻤﺮﺽ ﻭﻧﺤﻮﻩ ﺭﺧﺼﺔ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻘﻮﺍﻋﺪ)‪.(١‬‬ ‫‪2$Q ١٢‬ت ا'‪:#+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﺑﻴﺢ ﺍﻟﺘﻴﻤﻢ ﻟﻤﺮﻳﺾ( ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺎﺀ )ﻭﻣﺴﺎﻓﺮ‬ ‫ﻋﺪﻡ ﻣﺎﺀ ﺑﺈﺟﻤﺎﻉ ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺣﺎﺿﺮ ﻋﺪﻣﻪ ﻫﻞ ﻳﺘﻴﻤﻢ ﺇﻥ ﺧﺎﻑ ﻓﻮﺕ ﺍﻟﻮﻗﺖ(‬ ‫ﺑﺎﻻﺷﺘﻐﺎﻝ ﺑﺠﻠﺐ ﺍﻟﻤﺎﺀ ﺃﻭ ﺗﺴﺨﻴﻨﻪ ﺃﻭ ﺗﺒﺮﻳﺪﻩ )ﻭﻳﺼﻠﻲ( ﺑﻼ ﺇﻋﺎﺩﺓ ﺑﻌﺪ ﺧﻼﻓﺎ‬ ‫ﺳﻴﻤﺎ‬ ‫ﻟﻤﻦ ﻗﺎﻝ‪ :‬ﻳﻌﺘﺪ ﻭﻳﻐﺘﺴﻞ ﻟﻠﺠﻨﺎﺑﺔ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻭﻗﺪ ﺗﻴﻤﻢ ﻟﻬﺎ ﻟﻠﺼﻼﺓ ﻭﻻ ‬ ‫ﺍﻟﺼﻮﻡ؟ )ﺃﻭ ﻳﻄﻠﺒﻪ( ﻭﻳﺸﺘﻐﻞ ﺑﺎﻟﺘﺴﺨﻴﻦ ﺃﻭ ﺍﻟﺘﺒﺮﻳﺪ ﻭﻳﺴﺘﻌﻤﻠﻪ )ﻭﺇﻥ ﻓﺎﺕ(‬ ‫ﻭﻳﺼﻠﻲ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺘﺼﻞ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﻭﻗ ﺘﺎ ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻳﺲ ﺻﻠﻰ ﺑﺘﻴﻤﻢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٧١/٣٧٨‬ﻭﺣﺎﺷﻴﺔ‬ ‫ﺍﻟﺴﺪﻭﻳﻜﺸﻲ ﻋﻠﻰ ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ،٢٧٧‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺝ ‪ ١‬ﺹ ‪.٣٠٣‬‬ ‫‪199‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻓﻲ ﺍﻟﻮﻗﺖ ﻗﺒﻞ ﺧﺮﻭﺟﻪ؟ )ﻗﻮﻻﻥ( ﺭﺟﺤﻮﺍ ﺍﻟﺜﺎﻧﻲ ﻟﻮﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻭﺟﻪ ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﻄﻬﺮ ﻟﻢ ﻳﺠﺐ ﺑﺎﻟﺬﺍﺕ ﺑﻞ ﻟﻠﺼﻼﺓ ﻭﻟﻪ ﺑﺪﻝ ﻫﻮ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻻ‬ ‫ﺑﺪﻝ ﻟﻠﻮﻗﺖ‪ ،‬ﻭﻧﺰﻝ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺪﻡ ﻟﻌﺪﻡ‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ)‪.(١‬‬ ‫‪ ١٣‬ا‪ e+‬ا‪B‬ي ‪Q‬ح ‪ /‬ا'‪:#+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻤﺮﻳﺾ ﺍﻟﻤﺒﺎﺡ ﻟﻪ ﺫﻟﻚ( ﺍﻟﺘﻴﻤﻢ )ﻛﻞ ﻣﻀﻨﻲ(‬ ‫ﻭﻫﻮ ﻣﻦ ﺃﺛﻘﻠﻪ ﺍﻟﻤﺮﺽ )ﻭﺍﻫﻲ ﺍﻷﻋﻀﺎﺀ( ﺿﻌﻴﻒ ﻭﻳﺼﺪﻕ ﺑﺎﻟﻌﻀﻮ ﺍﻟﻮﺍﺣﺪ‬ ‫)ﻋﺎﺟﺰ ﻋﻦ ﺗﻨﺎﻭﻝ ﺍﻟﻤﺎﺀ( ﺃﺗﻰ ﻋﻦ ﺃﺧﺬﻩ )ﺃﻭ ﺧﺎﺋﻒ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺯﻳﺎﺩﺓ ﻣﺮﺽ ﺃﻭ‬ ‫ﺗﺄﺧﻴﺮ ﺑﺮﺀ( ﻫﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺭﻭﻯ ﺑﻌﺾ ﺍﻟﺒﻐﺪﺍﺩﻳﻴﻦ ﻋﻦ ﻣﺎﻟﻚ‬ ‫ﺃﻧﻪ ﻻ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﺘﻴﻤﻢ ﺑﻤﺠﺮﺩ ﺩﺧﻮﻝ ﺣﺪﻭﺙ ﻣﺮﺽ ﺃﻭ ﺯﻳﺎﺩﺗﻪ ﺃﻭ ﺗﺄﺧﺮ ﺑﺮﺋﻪ‪،‬‬ ‫ﺟﺮﻳﺤﺎ ﺃﻭ‬ ‫‬‫ﻭﻛﺬﺍ ﺻﺤﻴﺢ ﻳﺨﺎﻑ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺣﺪﻭﺙ ﺍﻟﻤﺮﺽ )ﺃﻭ ﻛﺎﻥ‬ ‫ﻣﺠﺪﻭﺭﺍ ﺃﻭ ﺫﺍ ﺩﻣﺎﻣﻴﻞ ﺃﻭ ﻋﻠﺔ ﻳﺘﻀﺮﺭ ﺑﻬﺎ ﻣﻌﻪ( ﺃﻱ‪ :‬ﻣﻊ ﺍﺷﺘﻌﺎﻝ‬ ‫‬‫ﻣﺠﺮﻭﺑﺎ ﺃﻭ‬ ‫‬ ‫ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻳﻜﻔﻲ ﺧﻮﻓﻪ ﻭﻇﻨﻪ؟)‪.(٢‬‬ ‫‪ e0 #T #,- ١٤‬اﻷ‪E‬ء و‪ e‬اﻷ`ى‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺴﺎﻟﻢ ﺑﻌﺾ ﺃﻋﻀﺎﺋﻪ ﻣﺨﺎﻃﺐ ﺑﻪ( ﺃﻱ‪:‬‬ ‫ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺃﻭ ﺑﺎﻟﺒﻌﺾ )ﻭﺍﻟﻔﺮﺽ ﻻﺯﻡ ﻟﻪ( ﻭﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﻀﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﺨﻄﺎﺏ ﻭﻟﺰﻭﻡ ﺍﻟﻐﺴﻞ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻏﺴﻠﻪ ﺇﺟﻤﺎ ﻋﺎ ﻟﻘﻮﻟﻪ ﺑﻌﺪ‬ ‫ﺃﻭ ﻳﺴﻘﻂ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺃﻭ ﻫﺬﺍ ﺗﺮﺟﻴﺢ ﻟﻐﺴﻠﻪ ﻓﻴﺘﻴﻤﻢ ﻟﻠﻌﻠﻴﻞ ﻭﺣﺪﻩ ﺃﻭ ﻳﺘﺮﻙ‬ ‫)ﻭﺍﻟﺨﻠﻒ ﻓﻲ( ﺍﻟﻌﻀﻮ )ﺍﻟﻌﻠﻴﻞ ﻫﻞ ﻳﻤﺴﺢ ﺑﺎﻟﻤﺎﺀ( ﻭﺗﻜﻔﻲ ﻣﺴﺤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺴﺢ ﺛﻼﺛﺎ ﺍﻟﻤﻐﺴﻮﻝ ﻓﺄﺣﺴﻦ ﻭﻫﻦ ﻛﺜﻼﺙ ﻏﺴﻼﺕ‪ ،‬ﻭﺃﻣﺎ ﻣﺴﺢ ﺍﻟﺼﺤﻴﺢ ﺛﻼﺛﺎ‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻘﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺹ ‪ ،٣٧٢‬ﻭﺹ ‪.٢٨١‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻘﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺹ ‪ ،٣٧٣‬ﻭ ﺹ ‪.٢٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪200‬‬ ‫ﻓﺼﺎﻋﺪﺍ )ﻋﻠﻰ ﺍﻟﺠﺒﺎﺋﺮ(‬ ‫‬‫ﻓﻘﺎﺋﻢ ﻣﻘﺎﻡ ﻏﺴﻠﺔ ﻭﺍﺣﺪﺓ )ﻭﻟﻮ( ﻛﺎﻧﺖ ﺍﻟﻤﺴﺤﺔ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﺑﺎﺳﺘﻴﻌﺎﺏ)‪) ...(١‬ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ( ﻭﻟﻜﻦ ﻇﺎﻫﺮ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﺠﺮﺡ‬ ‫ﻏﻄﺎﺀ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺴﺤﻪ ﺟﻌﻞ ﻋﻠﻴﻪ ﺍﻟﻐﻄﺎﺀ ﻟﻴﻤﺴﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻨﻘﺾ‬ ‫ﻭﺿﻮﺀﻩ ﺇﺳﻘﺎﻁ ﺍﻟﻐﻄﺎﺀ ﺑﻌﺪ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺗﻤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﻛﻤﺎ ﺗﻴﻤﻢ‬ ‫ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻴﺘﺔ ﻭﻳﺪﻳﻬﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺴﺘﺮ ﻟﻠﻀﺮﻭﺭﺓ ﻭﻻ ﻳﺒﻄﻞ‬ ‫ﺗﻴﻤﻤﻪ ﻟﻬﺎ ﺑﺴﻘﻮﻁ ﺍﻟﺴﺘﺮ )ﺃﻭ ﻳﻐﺴﻞ ﺍﻟﺴﺎﻟﻢ ﻭﻳﺘﻴﻤﻢ ﻟﻠﻌﻠﻴﻞ( ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﻀﺮﻩ‬ ‫ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻔﺮﺽ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻐﺴﻞ ﻭﻓﺮﺽ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺘﻴﻤﻢ )ﻛﻞ‬ ‫ﻋﻀﻮ ﺑﻔﺮﺿﻪ( ﻋﻠﻰ ﻫﺬﺍ )ﺃﻭ ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﻌﻠﻴﻞ( ﻋﻠﻰ ﺣﺪﺓ ﺑﻞ ﺍﺭﺗﻔﻊ‬ ‫ﺣﺪﺛﻪ ﺑﻐﺴﻞ ﺍﻟﺴﺎﻟﻢ ﻓﻼ ﻳﺘﻴﻤﻢ ﻟﻪ ﻭﻳﺘﻮﺿﺄ ﻟﻠﺴﺎﻟﻢ ﺃﻭ ﻫﺬﺍ ﺇﻥ ﻗﻞ ﻣﺤﻞ ﺍﻟﻌﻠﺔ ﺑﺄﻥ‬ ‫ﻛﺎﻥ ﺛﻠﺚ ﻋﻀﻮ ﺃﻭ ﺩﻭﻧﻪ )ﺃﻭ ﺳﻘﻂ ﺍﻟﻮﺿﻮﺀ ﻭﻟﺰﻣﻪ ﺍﻟﺘﻴﻤﻢ( ﻟﻠﺴﺎﻟﻢ ﻭﺍﻟﻌﻠﻴﻞ‬ ‫ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ ﻛﺜﺮ ﺍﻟﻌﻠﻴﻞ ﺑﺄﻥ ﻛﺎﻥ ﺛﻼﺛﺔ ﺃﻋﻀﺎﺀ )ﺃﻗﻮﺍﻝ ﻭﻛﺎﻟﻮﺿﻮﺀ( ﻓﻲ ﺗﻠﻚ‬ ‫ﺍﻷﻗﻮﺍﻝ )ﺍﻟﻐﺴﻞ( ﻟﺠﻨﺎﺑﺔ ﺃﻭ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﺇﺳﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺤﺪﺙ ﻳﺮﺗﻔﻊ‬ ‫ﻋﻦ ﻛﻞ ﻋﻀﻮ ﺑﺎﻧﻔﺮﺍﺩﻩ‪ ،‬ﻭﻛﻞ ﻋﻀﻮ ﻓﺮﺽ ﻓﻠﻴﺘﻴﻤﻢ ﻟﻠﻌﻠﻴﻞ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺗﻔﻊ‬ ‫ﺇﻻ ﺑﺘﻤﺎﻡ ﺍﻷﻋﻀﺎﺀ ﻟﻠﻜﻞ)‪.(٢‬‬ ‫‪ 6 7 #,- ١٥‬ا‪ E‬ا;‪:1$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺗﻨﺠﺲ ﺍﻟﻌﻠﻴﻞ( ﻭﻣﺜﻠﻪ ﺍﻟﻌﻠﻴﻞ ﺍﻟﻄﺎﻫﺮ )ﺗﻴﻤﻢ‬ ‫ﻟﻪ( ﻷﺟﻞ ﺭﻓﻊ ﺍﻟﺤﺪﺙ )ﻭﻏﺴﻞ ﺍﻟﺼﺤﻴﺢ( ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ‬ ‫ﻭﺍﻟﻨﻔﺎﺱ )ﻭﺟﻮﺯ ﺍﻟﺘﻴﻤﻢ ﻟﻠﻜﻞ ﺇﺫ ﺻﺤﺔ ﺍﻟﻮﺿﻮﺀ ﺯﻭﺍﻝ ﺍﻟﻨﺠﺲ ﻭﻗﺪ ﺗﻌﺬﺭ(‬ ‫ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻻﻏﺘﺴﺎﻝ ﻭﺻﺤﺤﻮﺍ ﻫﺬﺍ ﻭﺷﻬﺮﻭﻩ‪) ...‬ﻭﻛﺬﺍ ﻣﻤﻨﻮﻉ ﻣﻦ ﺍﺳﺘﻨﺠﺎﺀ‬ ‫ﺑﻌﻠﺔ ﻛﺴﻠﺲ ﺃﻭ ﺍﺳﺘﺮﺳﺎﻝ ﺟﻮﻑ ﺃﻭ ﺟﺮﺡ ﻻ ﻳﻨﻘﻄﻊ( ﺩﻣﻪ ﺃﻭ ﺭﻋﺎﻑ ﺃﻭ ﻗﻠﻊ ﺳﻦ‬ ‫)‪ (١‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺠﺒﻴﺮﺓ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻣﻊ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٤/٣٧٣‬ﻭﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ‬ ‫ﺝ ‪ ١‬ﺹ ‪.٢٨٣/٢٨٢‬‬ ‫‪201‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﻣﺜﻠﻪ ﻳﺘﻴﻤﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﻠﺌﻪ ﺍﻻﺣﺘﺴﺎﺀ ﻓﻌﻞ ﻭﺗﻮﺿﺄ ﻭﺍﻏﺘﺴﻞ ﻭﺇﻻ‬ ‫ﺗﻴﻤﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻮﺿﺄ ﻭﻳﺘﻴﻤﻢ ﻹﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ)‪.(١‬‬ ‫‪ #+$ ١٦‬ا‪:xfK‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺘﻴﻤﻢ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﺨﺎﺋﻒ( )ﻫﻼ ﻛﺎ ﻣﻦ ﺑﺮﻭﺩﺓ‬ ‫ﻣﺎﺀ ﺃﻭ ﺣﺮﺍﺭﺗﻪ ﺃﻭ ﻣﺎ ﻳﺤﺪﺙ ﻋﻠﻴﻪ ﺑﺎﺳﺘﻌﻤﺎﻟﻪ( ﺩﻭﻥ ﺍﻟﻬﻼﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻴﻤﻢ ﻣﻦ‬ ‫ﺧﺎﻑ ﺑﺮﻭﺩﺓ ﻣﺎﺀ ﺃﻭ ﺣﺮﺍﺭﺗﻪ ﺑﻞ ﻳﻨﻈﺮ ﺯﻭﺍﻟﻬﺎ ﻭﻟﻮ ﻳﻔﻮﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻮﻗﺖ ﻷﻧﻪ ﻟﻢ ﻳﺠﺪ ﻣﺎﺀ ﻳﻤﻜﻨﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﻭﻟﺌﻼ‬ ‫ﻳﻬﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻥ ﺍﻟﻤﺮﻳﺾ ﻓﻲ ﺍﻵﻳﺔ ﻳﺸﻤﻠﻪ ﺇﺫﺍ ﺿﻌﻒ ﺟﺴﻤﻪ ﻋﻦ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﻭﻟﻮ ﺻﺢ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﻴﺢ ﺍﻟﺘﻴﻤﻢ ﺍﻟﺨﻮﻑ ﻣﻦ ﺍﻟﻀﺮﺭ ﺑﻞ‬ ‫ﺇﺑﻘﺎﺅﻩ ﺃﻭ ﺗﺮﺟﻴﺤﻪ)‪.(٢‬‬ ‫‪ #+$ ١٧‬ا‪:R+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺎﺯ ﺍﻟﺘﻴﻤﻢ ﻟﻤﺴﺎﻓﺮ ﻓﻲ ﻣﺒﺎﺡ( ﺃﺭﺍﺩ ﺑﺎﻟﻤﺒﺎﺡ ﻣﻘﺎﺑﻞ‬ ‫ﺍﻟﻤﻤﻨﻮﻉ ﻓﻴﺸﻤﻞ ﻛﻮﺍﺟﺐ ﻭﺍﻟﻤﺴﺘﺤﺐ‪ ،‬ﻓﻤﻦ ﺳﺎﻓﺮ ﻟﺒﻴﻊ ﺻﺎﺑﻮﻥ ﺍﻟﻤﻴﺘﺔ ﺃﻭ‬ ‫ﻭﻗﻮﺩﻫﺎ ﺃﻭ ﻟﻴﺒﻴﻊ ﺍﻟﺮﺑﺎ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﺇﻥ ﺳﺎﻓﺮ ﻟﺤﻼﻝ ﻭﺣﺮﺍﻡ ﻟﻢ ﻳﺤﻞ ﻟﻪ‬ ‫ﺍﻟﺘﻴﻤﻢ ﻷﻧﻪ ﻳﻐﻠﺐ ﺍﻟﺤﻼﻝ )ﺇﻥ ﻓﻘﺪ ﻣﺎﺀ‪ ،‬ﺃﻭ‪ ...‬ﻭﻟﻪ ﺑﻪ ﺃﻭ ﺣﺎﻝ ﺩﻭﻧﻪ ﺳﺒﻊ ﺃﻭ ﻋﺪﻭ‬ ‫ﺃﻭ ﺑﻌﺪ‪ ...‬ﻟﻠﻮﻗﺖ ﺃﻭ ﻛﺎﻥ ﻣﻌﻪ ﻭﺧﺎﻑ ﻋﻄﺸ ﺎ( ﺃﻭ ﻻ ﻳﺠﺪ ﻣﺎ ﻳﻌﻤﻞ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺧﻮﻑ ﺍﻟﻌﻄﺶ ﻟﻨﻔﺴﻪ )ﺃﻭ ﻟﻐﻴﺮﻩ(‬ ‫ﻛﺎﻥ ﺧﻮﻓﻪ ﺍﻟﻌﻄﺶ )ﻟﺒﻬﻴﻤﺔ( ﻭﻻ ‬ ‫ﺇﻧﺴﺎ ﻧﺎ ﺃﻭ ﺑﻬﻴﻤﺔ ﻣﻦ ﻧﺎﺱ ﻭﺩﻭﺍﺏ ﺭﻓﻘﺘﻪ‪) ،‬ﻭﻟﻮ ﻓﻲ ﺍﻟﻤﺎﻝ( ﺃﻱ‪ :‬ﺍﻟﻌﺎﻗﺒﺔ ﻟﻨﻔﺴﻪ ﺃﻭ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٦/٣٧٥‬ﻭﺍﻹﻳﻀﺎﺡ ﻭﺷﺮﺣﻪ‬ ‫ﺹ ‪.٢٨٧/٢٨٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٦‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﻟﻠﺸﻤﺎﺧﻲ ﺝ ‪ ١‬ﺹ ‪.٢٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪202‬‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﻟﺒﻬﻴﻤﺘﻪ ﺃﻭ ﺑﻬﻴﻤﺔ ﻏﻴﺮﻩ‪ ...‬ﻓﺈﻧﻬﻢ ﻳﺘﻴﻤﻤﻮﻥ ﻭﺫﻟﻚ ﺭﺣﻤﺔ ﻟﻺﻧﺴﺎﻥ‬ ‫ﻭﺍﻟﺤﻴﻮﺍﻥ‪) ...‬ﺃﻭ ﻻ ﻳﺠﺪﻩ ﺇﻻ ﺑﺎﻟﺜﻤﻦ ﺍﻟﻜﺜﻴﺮ( ﻣﻤﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ ﻓﻲ‬ ‫ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺪﺭ ﻋﻠﻴﻪ ﺑﺎﻟﺜﻤﻦ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻟﺰﻣﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻨﺪﻩ ﻣﺎ ﻳﺸﺘﺮﻳﻪ ﺑﻪ ﺃﻭ ﻛﺎﻥ ﻟﻜﻦ ﻳﺤﺘﺎﺟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﻲ ﺑﻠﺪﻩ ﻣﺎﻝ ﻟﺰﻣﻪ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺷﺮﺍﺅﻩ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ‬ ‫ﻭﻳﻠﺰﻣﻪ ﻗﺒﻮﻝ ﻫﺒﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻛﻠﻪ ﻓﻲ ﺃﺩﺍﺓ ﺍﻟﻤﺎﺀ ‬ ‫ﺃﻳﻀﺎ ﻗﺒﻮﻝ ﻗﻴﻤﺔ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻗﺒﻮﻝ ﺫﻟﻚ ﻭﻻ ﻳﻠﺰﻡ ﻗﺒﻮﻝ ﺛﻤﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ‬ ‫ﺍﻟﺨﻠﻒ ﺇﺫﺍ ﻭﺟﺪ ﺛﻤﻦ ﺑﻌﺾ ﻣﺎ ﻳﻜﻔﻴﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪Y ١٨‬وط ‪ )2s‬ا'‪:#+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺷﺮﻃﻪ ﺍﻟﻨﻴﺔ( ﻟﺮﻓﻊ ﺍﻟﺤﺪﺙ ﻟﺘﺴﻮﻍ ﻟﻪ ﺍﻟﺼﻼﺓ ﺃﻭ‬ ‫ﺍﻟﺼﻮﻡ ﺃﻭ ﻧﺤﻮﻫﻤﺎ )ﻭﺍﻟﻄﻠﺐ( ﻟﻠﻤﺎﺀ )ﻭﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ( ﻭﻗﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﻳﺘﻴﻤﻢ‬ ‫ﻟﻬﺎ ﻛﺄﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺃﻭﻗﺎﺕ ﺍﻟﻘﻀﺎﺀ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻀﻲ ﻓﻴﻬﺎ‬ ‫ﻭﻭﻗﺖ ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﺴﻴﺎﻥ ﺃﻭ ﺍﻻﻧﺘﺒﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻡ ﻓﺈﻧﻪ ﻭﻗﺖ ﺍﻟﻤﻨﺴﻴﺔ ﻭﺍﻟﻨﻮﻡ ﻋﻨﻬﺎ‪،‬‬ ‫ﻭﻭﻗﺖ ﺍﻟﻨﻔﻞ‪ ،‬ﻓﻤﻦ ﺗﻴﻤﻢ ﻋﻨﺪ ﺍﻟﻐﺮﻭﺏ ﺃﻭ ﺍﻟﻄﻠﻮﻉ ﺃﻭ ﺍﻟﺘﻮﺳﻂ ﻟﻨﻔﻞ ﺃﻭ ﻓﺮﺽ ﺃﻭ‬ ‫ﻗﻀﺎﺀ ﻟﻢ ﻳﺠﺰ ﺗﻴﻤﻤﻪ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﺘﻴﻤﻢ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﺃﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﺘﻴﻤﻢ‪:‬‬ ‫)ﻓﺎﻟﻨﻴﺔ ﻓﺮﺽ ﻋﻨﺪ ﺍﻷﻛﺜﺮ( ﻳﻮﺟﺪﻫﺎ ﻋﻨﺪ ﺍﻟﻮﺿﻊ ﻓﻲ ﺍﻷﺭﺽ ﺃﻭ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ‪،‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﻟﻪ ﻗﺒﻞ ﻋﻨﺪ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻳﺠﺰﻳﻪ ﻗﺒﻠﻪ ﺑﺎﺗﺼﺎﻝ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﻨﻴﺔ ﻧﻴﺔ ﺭﻓﻊ ﺍﻟﺤﺪﺙ‬ ‫ﻭﺇﻥ ﺧﺺ ﺑﻨﻴﺘﻪ ﺣﺪﺛﻪ ﻭﻗﺪ ﻛﺎﻥ ﺁﺧﺮ ﻟﻢ ﻳﺠﺰﻩ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻓﺈﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٧٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺹ ‪،٢٨٨‬‬ ‫ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.١٦٧‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺃﻥ ﺑﻴﻨ‪‬ﺎ ﺷﺮﻭﻁ ﻭﺟﻮﺑﻪ ﺃﻭ ﺷﺮﻭﻁ ﺍﻟﻤﻜﻠﻒ ﺑﻪ ﻭﻫﻨﺎ ﺑﻴﺎﻥ ﺷﺮﻭﻁ ﺻﺤﺘﻪ‪.‬‬ ‫‪203‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻣﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻓﺈﻥ‬ ‫ﻓﺮﺿﺎ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ‪‬‬ ‫ﺣﻜﻤﻬﺎ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ‬ ‫ﻓﺮﺿﺎ ﻓﻴﻪ ﻷﻧﻪ ﺗﻌﺒﺪ ﺳﻮﺍﺀ ﻗﻠﻨﺎ‪ :‬ﺇﻥ‬ ‫ﺣﻜﻤﻬﺎ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ‬ ‫ﺍﻟﺼﻮﻡ ﻭﺍﻟﻐﺴﻞ ﺗﻌﺒﺪ ﺃﻭ ﻣﻌﻘﻮﻻﻥ ﻣﻌﻨﻰ ﻷﻧﻪ ﻭﻟﻮ ﻧﺎﺏ ﻋﻨﻬﻤﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻨﻈﺎﻓﺔ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺑﻪ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﻭﻟﻢ ﻳﻨﻮ ﺑﻪ‬ ‫ﺍﻟﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﻭﺭﺿﺎﻩ ﺃﺟﺰﺃﻩ ﻭﻻ ﺛﻮﺍﺏ ﻟﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﻛﻞ ﻋﺒﺎﺩﺓ ﻏﻴﺮ ﻣﻌﻘﻮﻟﺔ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻳﻨﻮﻱ ﻓﻴﻬﺎ ﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﺮﺿﻰ ﻣﻊ ﺍﻟﻨﻴﺔ ﺍﻟﺨﺎﺻﺔ ﺑﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻌﻘﻮﻟﺔ ﻓﻴﻨﻮﻱ‬ ‫ﺃﻳﻀﺎ )ﻭﻗﻴﻞ‪ :‬ﻓﻀﻴﻠﺔ( ﻭﻻ ﻳﺸﺘﺮﻁ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﺮﺿﻰ ﻭﺇﻻ ﺻﺤﺖ ﺑﻼ ﺛﻮﺍﺏ ‬ ‫ﺍﻟﺘﻠﻔﻆ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻟﻜﻨﻪ ﺃﻓﻀﻞ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﺘﻠﻔﻆ ﺑﻼ ﻧﻴﺔ ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﻴﺔ ﻓﻀﻴﻠﺔ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻴﻤﻢ ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ ﻟﻜﻨﻪ ﻳﺪﻝ ﻣﻤﺎ ﻫﻮ ﻣﻌﻘﻮﻟﻪ ﻭﻫﻮ‬ ‫‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﻣﻌﻘﻮﻻﻩ ﺃﻭ ﻟﻌﻠﺔ ﻟﻤﺎ ﻛﺎﻥ ﻣﺴﺢ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳﻦ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻻﻏﺘﺴﺎﻝ ‬ ‫ﺑﺘﺮﺍﺏ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻣﺨﺼﻮﺻﺔ ﻻ ﻳﻘﻊ ﻓﻲ ﻏﻴﺮ ﺍﻟﺘﻴﻤﻢ ﺃﺟﺰﺃ ﺑﻼ ﻧﻴﺔ ﻛﻤﺎ ﺃﺟﺰﺃ ﺻﻮﻡ‬ ‫ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺑﻼ ﻧﻴﺔ ﺇﺫ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﻓﻲ ﺭﻣﻀﺎﻥ ﺻﻮﻡ ﻟﻐﻴﺮ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻭﻛﻞ ﺫﻟﻚ ﻏﻴﺮ ﻣﺴﻠﻢ )ﻓﻤﻦ ﺗﻴﻤﻢ ﻻ ﺑﻬﺎ( ﺃﻱ ﺑﻼ ﻧﻴﺔ ﺭﻓﻊ ﺍﻟﺤﺪﺙ ﻟﻨﻔﺴﻪ ﺑﻞ ﻧﻮﻯ‬ ‫ﺗﻌﻠﻴﻤﺎ ﻟﻠﻐﻴﺮ( ﺃﻱ‪ :‬ﺗﻴﻤﻢ ﻭﻧﻮﻯ ﺻﻼﺓ ‬ ‫ﻣﺜﻼ ﻭﺭﻓﻊ ﺍﻟﺤﺪﺙ‪،‬‬‫‬‫ﺗﻌﻠﻴﻢ ﺍﻟﻐﻴﺮ ﻓﻘﻂ )ﺃﻭ ﺑﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻣﻊ ﺫﻟﻚ ﺗﻌﻠﻴﻢ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‪ :‬ﺇﻧﻪ ﻳﺠﺰﻳﻪ ﺍﻟﺘﻴﻤﻢ ﺃﻭ ﺗﻴﻤﻢ‬ ‫ﻭﻧﻮﻯ ‬ ‫ﻟﻌﺒﺎﺩﺓ ﻓﺎﺗﺘﻪ ﺃﻱ‪ :‬ﻗﺪ ﺃﺩﺍﻫﺎ ﻓﻲ ﻭﻗﺘﻬﺎ ﻭﺻﺤﺖ ﻭﻧﺴﻲ ﺫﻟﻚ )ﺃﻭ ﻣﻌﺼﻴﺔ( ﻛﺎﻥ ﻳﺘﻴﻤﻢ‬ ‫ﻟﻴﺴﺤﺮ ﻋﻠﻰ ﻃﻬﺎﺭﺓ‪) ...‬ﻟﻢ ﻳﺠﺰﻩ( ﻟﻌﺒﺎﺩﺓ )ﺣﺎﺿﺮﻩ( )ﻋﻨﺪ ﺍﻷﻛﺜﺮ( ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ)‪...(١‬‬ ‫ﺏﻃﻠﺐ ﺍﻟﻤﺎﺀ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﺍﻟﻄﻠﺐ ﺍﻟﺨﻠﻒ‪ :‬ﻫﻞ ﻳﺴ ‪‬ﻤﻰ ﻣﺮﻳﺪ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫)ﻓﺎﻗﺪﺍ( ﻟﻠﻤﺎﺀ ﻏﻴﺮ ﻭﺍﺟﺪ ﻟﻠﻤﺎﺀ )ﺩﻭﻥ ﻃﻠﺐ( ﻭﻟﻮ ﻋﻠﻤﻪ ﺃﻭ ﻇﻨﻪ ﻋﻨﺪ ﺻﺎﺣﺒﻪ )ﺃﻭ‬ ‫‬ ‫ﻻ ﺣﺘﻰ ﻳﻄﻠﺐ( ﺍﻟﻤﺎﺀ ﻭﻻ ﻳﺠﺪﻩ ﻓﻲ ﺳﺒﻊ ﺑﻴﻮﺕ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺟﻴﺮﺍﻧﻪ ﻓﻘﻂ؟ ﺃﻗﻮﺍﻝ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٨٠/٣٧٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺹ ‪.٢٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪204‬‬ ‫)ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ(‪) ...‬ﻭﻟﺰﻣﻪ( ﺍﻟﻄﻠﺐ )ﻭﺇﻥ ﺑﺒﺪﻥ ﻏﻴﺮﻩ( ﻛﺰﻭﺟﺔ ﻭﺍﺑﻨﺔ‪) ...‬ﺃﻭ ﺑﺸﺮﺍﺀ(‬ ‫ﻷﻥ ﺷﺮﺍﺀﻩ ﻃﻠﺐ ﻟﻪ )ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺍﻟﺜﻤﻦ ﺃﻭ ﺑﻘﺮﺽ( ﻟﻠﻤﺎﺀ ﺃﻭ ﻟﻤﺎ ﻳﺸﺘﺮﻱ ﺑﻪ ﻋﻠﻰ‬ ‫ﻣﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻬﺒﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ ﻷﻧﻪ ﻟﻢ ﺗﺸﻐﻞ ﻓﻴﻬﺎ ﺍﻟﺬﻣﺔ ﺑﺤﻖ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻣﺎ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﺃﻥ ﻳﺠﻬﺪ ﻧﻔﺴﻪ ﺑﺎﻟﺠﺮﻱ ﻹﺩﺭﺍﻙ ﺍﻟﻤﺎﺀ ﻭﻻ ﺃﻥ ﻳﺨﺮﺝ ﻋﻦ ﻣﺸﻴﻪ‬ ‫ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻌﺪﻝ ﻋﻦ ﻃﺮﻳﻘﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻘﺪﺍﺭ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻟﻌﺪﻭﻝ ﻟﻪ‬ ‫ﺇﻟﻰ ﺍﻻﺳﺘﻘﺎﺀ ﻣﻦ ﺍﻟﻌﻴﻦ‪) ...‬ﻭﺟﺎﺯ ﺍﻟﺘﻴﻤﻢ ﻟﻤﺸﺘﻐﻞ ﺑﺎﻷﻫﻢ ﻭﻟﻮ( ﻛﺎﻥ ﺍﻷﻫﻢ )ﺗﻨﺠﻴﺔ‬ ‫ﻣﺎﻝ ﺍﻟﻐﻴﺮ( )ﻋﻦ ﺍﻟﻄﻠﺐ( )ﻭﻫﻞ ﺍﻟﻄﻠﺐ ﻣﻘﺪﺍﺭﻩ ﻭﺻﻮﻟﻪ( ﺃﻱ‪ :‬ﻣﺮﻳﺪ ﻭﺻﻮﻝ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺎﺀ ﺑﻼ ﻣﺎﻧﻊ ﻋﻦ ﻋﺪﻭ ﺃﻭ ﻓﻮﺕ ﺭﻓﻘﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ )ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ( ﺃﻭ‬ ‫ﻣﻊ ﺇﺩﺭﺍﻛﻪ ﺍﻟﺘﻄﻬﺮ ﺑﻤﻘﺪﻣﺎﺗﻪ ﻗﺒﻞ ﺧﺮﻭﺟﻪ )ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻠﺐ ﻟﻤﻘﻴﻢ ﺃﻭ ﻣﻴﻞ ﺃﻭ ﻧﺼﻔﻪ(‬ ‫ﺧﻼﻑ )ﻭﻳﺘﻴﻤﻢ ﺧﺎﺋﻒ ﻓﻮﺕ ﺭﻓﻘﺘﻪ ﺑﺎﺷﺘﻐﺎﻟﻪ ﺑﻮﺿﻮﺋﻪ( ﻟﻤﺎ ﻳﺤﺼﻞ ﻟﻪ ﻣﻦ ﺍﻟﺘﺨﻠﻒ‬ ‫ﻣﻦ ﺍﻟﻀﺮﺭ ﻛﺎﻟﻀﻼﻝ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﻬﻼﻙ ﺑﺎﻟﺠﻮﻉ ﺃﻭ ﺍﻟﻌﻄﺶ ﺃﻭ ﺍﻟﻌﺪﻭ‪)...‬ﻭﻳﺠﺰﻱ‬ ‫ﻣﺘﻴﻘ ﻨﺎ ﻣﻊ ﺟﻬﻞ ﺃﻭ ﻣﻊ ﻇﻦ ﺑﻪ ﺇﻥ ﻟﻢ ﻳﺘﺮﺟﺢ( )ﻓﻬﻞ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﻣﺴﺎﻓﺮ ﻧﺴﻲ ﻣﺎﺀ‬ ‫ﻓﻲ ﺭﺣﻠﻪ ﻓﺘﻴﻤﻢ ﻭﺻﻠﻰ ﺛﻢ ﺗﻔﻜﺮ ﺃﻭ ﻻ ﻗﻮﻻﻥ ﻭﺍﻷﻇﻬﺮ ﻓﻲ ﺇﻋﺎﺩﺗﻪ ﺇﻥ ﺗﻔﻜﺮ ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ( ﻭﻋﺪﻡ ﺇﻋﺎﺩﺗﻪ ﺇﻥ ﺗﻔﻜﺮ ﺑﻌﺪ ﺍﻟﻮﻗﺖ‪) (١).‬ﻭﺟﻮﺯ ﻟﻤﺴﺎﻓﺮ ﺃﻥ ﻻ ﻳﻄﻠﺐ‪ ،‬ﺇﻥ ﻟﻢ‬ ‫ﻳﺤﻀﺮﻩ( ﻓﺈﻥ ﺣﻀﺮﻩ ﻭﻫﻮ ﻟﻐﻴﺮﻩ ﻃﻠﺒﻪ ﺑﺸﺮﺍﺀ ﺃﻭ ﻫﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺸﺮﺍﺀ ﻭﻻ‬ ‫ﻗﺒﻮﻝ ﺍﻟﻬﺒﺔ ﻭﻟﻮ ﺑﻼ ﻃﻠﺐ ﻣﻨﻪ )ﻭﻟﺰﻣﻪ( ﺃﻱ‪ :‬ﺍﻟﻤﺴﺎﻓﺮ ﺇﻥ ﺩﺧﻞ ﺍﻟﻮﻗﺖ )ﺍﻟﺘﻴﻤﻢ ‬ ‫ﺃﻭﻻ(‬ ‫ﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻄﻠﺐ )ﺇﻥ ﺃﺟﻨﺐ( ﺛﻢ ﻳﻄﻠﺒﻪ )ﺃﻭ ﻣﺤﻞ ﺍﻟﻐﺴﻞ( ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ )ﻛﻤﺮﻳﺾ ﻟﻢ‬ ‫ﻳﺠﺪ ﺣﻔﻮﻓﺎ ﻓﺈﻧﻪ ﻳﺘﻴﻤﻢ ﺛﻢ ﻳﺸﺘﻐﻞ ﺑﻪ( ﺑﺎﻟﺠﻔﻮﻑ ﻛﻤﺎ ﻳﺘﻴﻤﻢ ﺍﻟﺼﺤﻴﺢ ﺛﻢ ﻳﺸﺘﻐﻞ‬ ‫ﺑﺎﻟﻄﻠﺐ )ﻭﻫﻞ ﺍﻟﻤﺴﺎﻓﺮ( ﻳﺘﻴﻤﻢ )ﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﺎﻟﺘﺴﺨﻴﻦ ﺃﻭ ﺑﺎﻟﺘﺒﺮﻳﺪ ﻟﻠﻤﺎﺀ ﺃﻭ‬ ‫ﻻ ﻳﻠﺰﻣﻪ؟ ﻗﻮﻻﻥ(‪.(٢)...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٣٨١‬ ‪ ،٣٨٤‬ﻭﺍﻹﻳﻀﺎﺡ‬ ‫ﺹ ‪ ،٢٩٣/٢٩٠‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪ ١٧٠‬ ‪.١٧٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٨٥/٣٨٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺹ ‪.٢٩٤‬‬ ‫‪205‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﺝﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ‪:‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺘﻴﻤﻢ ﺑﻌﺪ ﺍﻟﻨﻴﺔ ﻭﻃﻠﺐ ﺍﻟﻤﺎﺀ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻣﻦ ﺷﺮﻃﻪ ﻋﻠﻰ ﺍﻷﺻﺢ( ﻷﻧﻪ ﺭﺧﺼﺔ‬ ‫ﻣﻀﻄﺮﺍ )ﻭﻗﻴﻞ‪ :‬ﻻ( ﻳﺸﺘﺮﻁ ﻟﻪ ﺩﺧﻮﻝ ﻛﻤﺎ‬ ‫‪‬‬‫ﻟﻠﻤﻀﻄﺮ ﻭﻟﻴﺲ ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‬ ‫ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻮﺿﻮﺀ ﻣﺜﺎﺭﻩ ﻫﻞ ﺍﻟﺘﻴﻤﻢ ﺭﺍﻓﻊ ﻟﻠﺤﺪﺙ ﺃﻭ ﻣﺒﻴﺢ ﻟﻠﻌﺒﺎﺩﺓ(‬ ‫ﺃﻱ‪ :‬ﻫﻞ ﻫﻮ ﻋﺰﻳﻤﺔ ﻭﻓﺮﺽ ﺃﺻﻴﻞ ﻏﻴﺮ ﻣﻔﺮﻉ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ﺑﺎﻟﻤﺎﺀ ﻓﻴﺼﻠﻰ ﺑﻪ‬ ‫ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﻧﺎﻗﻀﻪ ﻭﻟﻮ ﺻﻼﺓ ﻳﻮﻡ ﺃﻭ ﺃﻛﺜﺮ ﻓﻴﺠﻮﺯ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻭﻻ ﻳﻨﻘﻀﻪ ﺇﻻ‬ ‫ﻧﺎﻗﺾ ﺃﺻﻠﻪ ﺃﻭ ﻫﻮ ﺭﺧﺼﺔ ﻣﻔﺮﻋﺔ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻓﻼ ﻳﺠﻮﺯ ﻗﺒﻠﻪ ﻷﻧﻪ ﻛﺎﻟﺘﺮﺧﻴﺺ‬ ‫ﻓﻲ ﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻟﻠﻤﻀﻄﺮ ﻓﻼ ﻳﻔﻌﻞ ﻗﺒﻞ ﺗﻌﻴﻦ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﻭﻳﻨﻘﻀﻪ ﺩﺧﻮﻝ ﻭﻗﺖ‬ ‫ﺍﻟﺼﻼﺓ ﺍﻟﺜﺎﻧﻴﺔ؟ )ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻓﻬﻞ ﺟﺎﺯ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺃﻭ ﻭﺳﻄﻪ ﺃﻭ ﺁﺧﺮﻩ؟ ﺃﻗﻮﺍﻝ(‬ ‫)ﺍﻟﻤﺨﺘﺎﺭ ﻟﻤﻦ ﺗﻴﻘﻦ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﺃﻭﻟﻪ ﻭﻟﻤﻦ ﻇﻦ ﻭﺟﻮﺩﻩ ﺃﺧﺮﻩ ﻭﻟﻤﻦ ﺷﻚ ﻓﻴﻪ‬ ‫ﻭﺳﻄﻪ()‪.(١‬‬ ‫‪ P;i ١٩‬ا‪ #$%+‬و‪:/++$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺠﺐ( ﺍﻟﺘﻴﻤﻢ )ﻋﻠﻰ ﻣﻘﻴﻢ ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﺎﻟﻄﻠﺐ‬ ‫ﻭﺟﻮﺑﺎ ﻣﺎ ﺃﺩﺭﻙ ﻭﻟﻮ ﺃﺻﺒﺢ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ‬ ‫‬‫ﺃﻭ ﺍﻹﻋﺪﺍﺩ ﻭﺇﻥ ﻟﻤﺤﻞ ﺍﻟﻐﺴﻞ ﺑﻞ ﻳﻔﻌﻞ‬ ‫ﻳﻀﻴﻊ( ﻭﺇﻥ ﺿﻴﻊ ﻟﺰﻣﻪ ﺍﻟﺘﻴﻤﻢ ﻗﺒﻞ ﺍﻟﻄﻠﻲ )ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻋﺪ ﻣﺎﺀ ﻭﺃﺟﻨﺐ ﺛﻢ‬ ‫ﺍﺳﺘﻴﻘﻆ ﻓﻮﺟﺪﻩ ﻗﺪ ﺗﻠﻒ ﺗﻴﻤﻢ ﺛﻢ ﻃﻠﺐ ﻛﺎﻟﻤﺴﺎﻓﺮ ﻭﻻ ﻳﻠﺰﻣﻪ ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﻟﻤﺤﻞ(‬ ‫)ﻭﺇﻥ ﺃﻋﺪ ﻣﺎﺀ ﻟﺼﻼﺗﻪ ﺃﻭ ﺃﺩﺍﺓ ﺗﻮﺻﻠﻪ ﺇﻟﻴﻪ ﺛﻢ ﻭﺻﺐ ﺑﻪ ﺃﻭ ﺑﻬﺎ ﺍﺟﺘﻬﺪ ﻓﻲ ﺍﻟﻄﻠﺐ‬ ‫ﻭﺇﻥ ﻋﻨﺪ ﺟﻴﺮﺍﻧﻪ ﻭﻫﻞ ﻳﺠﺰﻳﻪ ﺳﺒﻌﺔ ﺑﻴﻮﺕ ﺃﻭ ﺛﻼﺛﺔ؟ ﻗﻮﻻﻥ( )ﻭﻳﺘﻴﻤﻢ ﺇﻥ ﻟﻢ‬ ‫ﻳﺠﺪ ﻋﻨﺪﻫﻢ ﻭﺇﻥ ﺑﺰﻭﺟﺘﻪ ﺃﻭ ﺃﻣﺘﻪ ﺃﻭ ﺭﺳﻮﻟﻪ ﺑﻌﺪ ﻃﻠﺒﻬﻢ ﻭﺇﻥ ﺑﻼ ﺃﻣﺮﻩ ﻭﺟﺎﺯ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ،٣٩٢/٣٩٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪.٢٩٨/٢٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪206‬‬ ‫ﺇﻋﺪﺍﺩﻫﻢ ﻟﻠﻤﺎﺀ ﻟﻪ ﻻ ﻏﻴﺮﻫﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻐﻴﺮ ﺃﻣﻴ ﻨﺎ ﻭﺟﻮﺯ ﻏﻴﺮ ﺍﻷﻣﻴﻦ ﺇﻥ‬ ‫ﺻﺪﻗﺔ( )ﻭﻣﻦ ﺧﺮﺝ ﻟﺤﺮﺙ ﺃﻭ ﺣﺼﺪ ﺃﻭ ﺣﺎﺟﺔ ﺃﺑﻴﺤﺖ ﻟﻪ ﺩﻭﻥ ﻓﺮﺳﺨﻴﻦ ﻭﻟﻢ‬ ‫ﻳﻌﺪ ﻣﺎﺀ ﻟﻌﻠﻤﻪ ﺑﻌﻴﻦ ﺃﻭ ﺑﺌﺮ ﻫﻨﺎﻙ ﻓﻮﺟﺪﻫﺎ ﻏﺎﺋﺮﺓ ﺃﻭ ﻣﻬﻨﺪﻣﺔ ﻭﺧﺎﻑ ﻓﻮﺕ ﺍﻟﻮﻗﺖ‬ ‫ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﺎﻟﻄﻠﺐ ﻓﻔﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻴﻤﻢ ﻟﻪ ﻗﻮﻻﻥ ﻭﻛﺬﺍ ﺇﻥ ﺗﻄﻬﺮ ﺑﻤﻨﺰﻟﻪ ﻓﻲ ﺍﻟﻮﻗﺖ‬ ‫ﺃﻭ ﺣﻤﻞ ﻣﺎﺀ ﻣﻌﻪ ﻟﻠﻄﻬﺎﺭﺓ ﻓﺎﻧﺘﻘﻀﺖ ﻗﺒﻞ ﺍﻟﻔﺮﺳﺨﻴﻦ ﺃﻭ ﺗﻠﻒ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺼﻠﻲ ﻓﻬﻞ ﻳﺠﺰﻳﻪ ﺍﻟﺘﻴﻤﻢ ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﻭﻟﻮ ﺿﻴﻊ ﻗﺪﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﺃﻭ‬ ‫ﻻ ﺧﻼﻑ ﻓﻲ ﺍﻟﻮﻗﺖ ﻓﻌﻠﻰ ﺍﻟﺨﻠﻒ ﺍﻟﻤﺬﻛﻮﺭ ﺇﻥ ﺿﻴﻊ ﻗﺪﺭ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺼﻼﺓ‬ ‫ﻣﻀﻴﻌﺎ ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺨﺮﻭﺝ‬ ‫‬‫ﻭﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻻ ﻳﺠﺰﻳﻪ ﻭﻻ ﻳﻌﺪ‬ ‫ﻭﺍﻻﻧﺘﻘﺎﺽ ﺃﻭ ﺍﻟﺘﻠﻒ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻴﻤﻢ ﻭﻳﻌﻴﺪ‬ ‫ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻟﺘﻄﻬﺮﻩ ﻗﺒﻞ ﺃﻥ ﻳﺨﺎﻃﺐ( )ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ ﺍﻟﻤﻘﻴﻢ ﻛﻞ‬ ‫ﻣﺎ ﺻﻠﻰ ﺑﺘﻴﻤﻢ‪ ،‬ﻭﻟﺰﻣﻪ ﻓﻴﻠﺰﻣﻪ ﺍﻹﻋﺪﺍﺩ ﺃﻭ ﻻ ﻳﻠﺰﻣﻪ؟ ﻗﻮﻻﻥ()‪.(١‬‬ ‫‪ )$$L ٢٠‬ا'‪:#+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻌﻤﻢ ﺍﻟﻮﺟﻪ ﺑﺘﻴﻤﻢ ﻣﻦ ﺃﻋﻼﻩ ﻷﺳﻔﻠﻪ( ﺃﺭﺍﺩ ﺗﻌﻤﻴﻢ‬ ‫ﺍﻷﻋﻠﻰ ﻭﺍﻷﺳﻔﻞ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ )ﻭﺇﻥ ﻛﺎﻥ ﺑﺘﻨﻜﻴﺲ ﺑﻼ ﺳﺎﺗﺮ ﻟﻮﺟﻬﻪ ﻟﻐﻴﺮ ﻋﺬﺭ(‬ ‫ﻭﻳﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺴﺎﺗﺮ ﻟﻌﺬﺭ ﻛﻤﺎ ﺇﺫﺍ ﺗﻴﻤﻤﺖ ﻟﺮﺟﻞ ﻣﻴﺖ ﺃﻭ ﺗﻴﻤﻢ ﻟﻬﺎ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ‬ ‫ﻣﻌﻪ ﺍﻣﺮﺃﺓ ﺃﻭ ﻣﻌﻪ ﺭﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺎ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻳﺠﻮﺯ ﻣﺴﻪ )ﻭﻣﻦ ﺃﺫﻥ‬ ‫ﻷﺫﻥ( ﺑﺪﻭﻥ ﺩﺧﻮﻟﻬﻤﺎ )ﺑﺎﻟﻜﻔﻴﻦ( ﺍﻷﺻﺎﺑﻊ ﻭﺍﻟﺮﺍﺣﺘﺎﻥ ﺃﻭ ﺑﺎﻟﻜﻒ ﻻ ﺃﻗﻞ‬ ‫)ﻭﺭﺧﺺ( ﺑﺜﻼﺛﺔ ﺃﺻﺎﺑﻊ ﺃﻭ ﺃﻛﺜﺮ ﻷﻥ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻏﻠﺐ )ﻭﺭﺧﺺ( ﺑﺄﺻﺒﻌﻴﻦ‬ ‫ﻣﻦ ﺍﻟﻴﺪﻳﻦ ﺃﻭ ﻣﻦ ﻳﺪ ﻭﺍﺣﺪﺓ ﺃﻭ ﺑﺄﺻﺒﻊ )ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻒ( ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺇﻥ‬ ‫ﻋﻢ ﻳﻀﻊ ﺇﺻﺒﻌﻪ ﺃﻭ ﺇﺻﺒﻌﻴﻪ ﻓﻲ ﺍﻷﺭﺽ ﻭﻳﻤﺴﺢ ﻭﺟﻬﻪ‪ ،‬ﻭﻳﺮﺩ ﺫﻟﻚ ﻓﻲ ﺍﻷﺭﺽ‬ ‫ﻭﻳﻤﺴﺢ ﻳﺪﻩ ﺍﻷﺧﺮﻯ ﺑﺎﻷﺧﺮﻯ )ﻻ ﻣﻦ ﻛﻒ ﻏﻴﺮﻩ( ﻭﻻ ﺑﻜﻒ ﻏﻴﺮﻩ‪) ...‬ﺑﺘﻔﺮﻳﻖ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٣٨٥‬ ‪ ،٣٩٠‬ﻭﺍﻹﻳﻀﺎﺡ‬ ‫ﺹ ‪.٢٩٥‬‬ ‫‪207‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﺍﻷﺻﺎﺑﻊ( ﻻ ﺑﻮﺟﻮﺏ )ﻋﻨﺪ ﺍﻟﻮﺿﻊ ﻓﻲ ﺍﻟﺼﻌﻴﺪ ﺑﻌﻤﺪ( )ﻣﻊ ﺗﺴﻤﻴﺔ ﻛﺎﻟﻮﺿﻮﺀ(‬ ‫)ﻭﻧﻔﺾ ﻋﻨﺪ ﺭﻓﻊ ﻟﻮﺟﻪ( )ﻭﺇﻣﺮﺍﺭ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻇﺎﻫﺮ ﺃﺻﺎﺑﻊ ﺍﻟﻴﻤﻨﻰ ﻣﻦ‬ ‫ﻣﺨﻠﻼ ﺑﻴﻨﻬﺎ( ﺑﻼ ﻭﺟﻮﺏ ﻭﻫﻮ ﻭﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ‬‫‬‫ﺻﻐﺮﺍﻫﺎ ﻟﻜﺒﺮﺍﻫﺎ‬ ‫)ﻣﻌﻬﻤﺎ ﻟﻠﻜﻒ( )ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ ﺑﺎﻟﻴﻤﻨﻰ( )ﻛﺬﻟﻚ( ﻓﻲ ﺍﻟﺘﺨﻠﻴﻞ ﻭﺍﻟﺘﻌﻤﻴﻢ‪) ...‬ﺛﻢ‬ ‫ﻇﺎﻫﺮﺍ ﺑﻼ ﺗﺮﺗﻴﺐ ﻷﺟﺰﺍﺀ ﺍﻟﻴﺪ ﻭﺑﻼ ﺗﺮﺗﻴﺐ ﻟﻠﻴﺪﻳﻦ ﻭﺍﻷﻭﻟﻰ‬ ‫‬‫ﺟﻤﻌﻬﻤﺎ ﺑﺎﻟﻤﺴﺢ(‬ ‫ﺗﺮﺗﻴﺒﻬﻤﺎ ﻓﺎﻟﺠﻤﻊ ﻭﺇﻥ ﻟﻢ ﻳﺠﻤﻊ ﺻﺢ )ﻭﺻﺢ( ﻣﺴﺤﻬﻤﺎ )ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﻣﻠﻔﻮﻓﺘﻴﻦ‬ ‫ﺃﻳﻀﺎ ﺃﻭ‬ ‫ﻟﻌﺬﺭ( ﻻ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﺴﺢ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻭﻗﻴﻞ‪ :‬ﻳﻤﺴﺢ ﺍﻟﻌﻀﺪﻳﻦ ‬ ‫ﻛﺎﻥ ﺍﻟﻤﺴﺢ )ﻣﻊ ﻗﻄﻊ ﻳﺪ ﻭﺍﺣﺪﺓ ﺑﻴﺪ ﺻﺤﻴﺤﺔ( ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﺢ )ﻋﻠﻰ ﺑﺎﻃﻦ‬ ‫ﺫﺭﺍﻉ ﻣﻘﻄﻮﻋﺔ ﺃﻭ ﻋﻀﺪﻫﺎ ﺇﻥ ﺣﺰﺕ ﻣﻦ ﻣﺮﻓﻘﻬﺎ( )ﻭﺑﺎﻟﻜﻔﻴﻦ ﺇﻥ ﻗﻄﻌﺖ ﺍﻷﺻﺎﺑﻊ‬ ‫ﻭﺳﻘﻂ ﺍﻟﺘﻴﻤﻢ ﺑﺤﺰﻫﻤﺎ ﻣﻦ ﺍﻟﺮﺳﻐﻴﻦ( ﻭﻳﻨﻮﻱ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﺴﺢ ﺑﻄﺮﻑ ﻛﻞ‬ ‫ﻇﺎﻫﺮ ﻋﻠﻰ ﻣﻌﺼﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻣﻌﺼﻤﻬﻤﺎ ﻛﻠﻪ ﻭﺫﻟﻚ ﺑﻌﺪ ﻭﺿﻊ‬ ‫ﺍﻟﻄﺮﻓﻴﻦ ﻓﻲ ﺍﻟﺼﻌﻴﺪ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺍﻟﻴﺪﻳﻦ ﺑﺪﻝ ﻣﻦ ﺍﻟﻜﻔﻴﻦ ﻓﻴﻘﻮﻡ‬ ‫ﻣﻘﺎﻣﻬﺎ‪) ...‬ﻭﻫﻞ ﻳﺠﺐ ﺇﻳﺼﺎﻝ ﺍﻟﺘﺮﺍﺏ ﻟﻸﻋﻀﺎﺀ ﺃﻭ ﺧﻼﻑ()‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺧﻲ‪) :‬ﻭﺃﻣﺎ ﻋﺪﺩ ﺍﻟﻀﺮﺑﺎﺕ ﻓﺈﻧﻤﺎ ﻫﻮ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺿﺮﺑﺘﺎﻥ ﻛﻤﺎ‬ ‫ﺟﺪﻳﺪﺍ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻨﺪﻫﻢ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ‬ ‫‬‫ﺃﻥ ﻟﻜﻞ ﻋﻀﻮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻣﺎﺀ‬ ‫ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻗﺎﻝ‪ :‬ﺃﺟﻨﺒﺖ ﻓﺘﻤﻌﻜﺖ ﻓﻲ ﺍﻟﺘﺮﺍﺏ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺇﻧﻤﺎ‬ ‫ﻳﻜﻔﻴﻚ ﻫﻜﺬﺍ‪ ،‬ﻭﻣﺴﺢ ﻭﺟﻬﻪ ﻭﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﺮﺳﻐﻴﻦ«)‪ (٢‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻴﻤﻢ ﻓﻠﻴﻘﻞ‬ ‫ﺑﺎﺳﻢ ﺍﷲ ﻛﺎﻟﻮﺿﻮﺀ ﺛﻢ ﻳﺠﻌﻞ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻳﻔﺮﻕ ﺃﺻﺎﺑﻌﻪ ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﺠﻤﻌﻬﻤﺎ ﺛﻢ ﻳﻨﻔﻀﻬﻤﺎ ‬ ‫ﻗﻠﻴﻼ ﻭﻳﻤﺴﺢ ﺑﻬﻤﺎ ﻭﺟﻬﻪ‪ ،‬ﺛﻢ ﻳﻀﺮﺏ ﺑﻬﻤﺎ ﺿﺮﺑﺔ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٣٩٤‬ ‪ ،٣٩٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪ ٢٩٩‬ ‪ ،٣٠٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ١‬ﺹ ‪ ،١٧٥‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪.٣٣٥/٣٣٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺑﻠﻔﻆ ﺁﺧﺮ ﻟﻠﺘﺮﻣﺬﻱ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺭﻭﺍﻩ‬ ‫ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ﺹ ‪ ،٣١٤‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﻣﺎﻡ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺝ ‪ ١‬ﺹ ‪.٤٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪208‬‬ ‫ﺃﺧﺮﻯ ﻓﻴﻀﻊ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻇﺎﻫﺮ ﻛﻔﻪ ﺍﻟﻴﺴﺮﻯ ﻣﺜﻞ ﺫﻟﻚ ﻓﺈﺫﺍ ﻓﻌﻞ ﻫﺬﺍ ﻓﻘﺪ‬ ‫ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﻣﺎﺳﺢ ﻭﺍﻣﺘﺜﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ()‪.(١‬‬ ‫‪   ٢١‬ز ا'‪:/0 #+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺟﺎﺯ ﺍﻟﺘﻴﻤﻢ ﺑﺘﺮﺍﺏ ﻧﻘﻲ( ﻧﻈﻴﻒ ﻃﺎﻫﺮ )ﻣﻨﺒﺖ‬ ‫ﺇﺟﻤﺎ ﻋﺎ ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻧﺎ)‪ (٢‬ﻭﺑﻐﻴﺮﻩ ﻭﺇﻥ ﺣﺼﻰ ﺃﻭ ﺯﺭﻧﻴﺨ ﺎ ﺃﻭ ﺷﺒ‪‬ﺎ ﺃﻭ ﻧﻮﺭﺓ ﺃﻭ‬ ‫ﺧﺸﺒﺎ ﻭﺑﻜﻞ ﻣﺘﻮﻟﺪ ﻣﻦ ﺍﻷﺭﺽ ﻭﻟﻮ ﻣﻌﺪﻧﺎ ﻋﻠﻰ ﺍﻟﺨﻠﻒ( ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ‬ ‫‬‫ﺛﻠﺠﺎ ﺃﻭ‬ ‫‬ ‫ﺭﺧﺎﻣﺎ ﻭﺑﺨﺸﺐ‬ ‫‬‫ﺣﺠﺮﺍ ﺃﻭ ﻃﻴ ﻨﺎ ﺃﻭ‬ ‫‬‫ﺗﺮﺍﺑﺎ ﺃﻭ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﺑﺠﻤﻴﻊ ﺃﺟﺰﺍﺀ ﺍﻷﺭﺽ ‬ ‫ﻭﻧﺒﺎﺕ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺫﻛﺮ ﻭﻣﺎ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻠﺼﻖ ﺑﺎﻟﻴﺪ ﺃﻭ ﻧﻔﻀﻪ ﻛﻠﻪ‬ ‫ﺗﺮﺍﺑﺎ ﻻ ﻳﻨﺒﺖ ﻛﺴﺒﺨﺔ ﻭﻣﻠﺢ‪) ...‬ﻻ ﺑﺘﺮﺍﺏ ﻧﺠﺲ ﺃﻭ ﻣﻦ ﺑﻴﺖ ﻣﺸﺮﻙ )ﺃﻭ‬ ‫ﺃﻭ ‬ ‫ﻣﻐﺼﻮﺏ( ﻫﻮ ﻭﺣﺪﻩ ﺃﻭ ﻏﺼﺒﺖ ﺃﺭﺿﻪ‪) ...‬ﺃﻭ ﻓﻀﻠﻪ ﺗﻴﻤﻢ( ﻭﻫﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻣﻦ‬ ‫ﻧﻔﺾ ﺍﻟﻴﺪﻳﻦ ﺃﻭ ﻧﻔﺨﻬﻤﺎ ﺃﻭ ﻣﻦ ﺍﻟﻮﺟﻪ‪) ...‬ﺃﻭ ﺛﺮﻯ( ﺃﻱ‪ :‬ﺗﺮﺍﺏ ﻣﺒﻠﻮﻝ )ﻻ ﻳﻔﺘﺮﻕ‬ ‫ﺑﻌﺪ ﺿﻤﻪ ﺇﻥ ﺃﺭﺳﻞ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ ﺑﻘﻠﻴﻞ( )ﺣﺘﻰ ﻳﺼﻞ ﺍﻷﺭﺽ( )ﻭﻻ ﺑﻄﻴﻦ ﻭﻻ‬ ‫ﺛﻮﺑﺎ‬ ‫ﺑﻤﺤﻞ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻛﻘﺒﺮ( )ﻭﻻ ﺑﺘﺮﺍﺏ ﻭﺿﻊ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﺠﻮﺱ( ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺧﻼﻓﺎ ﻟﺒﻌﺾ ﻓﻲ ﺗﻠﻚ ﺍﻷﻣﺜﻠﺔ ﻛﻠﻬﺎ ﺃﻭ ﻧﺤﻮﻫﺎ‪) ...‬ﻭﺟﺎﺯ( ﺍﻟﺘﻴﻤﻢ ﻟﻠﻮﺿﻮﺀ‬ ‫ﻭﺍﻟﺠﻨﺎﺑﺔ ﻭﻏﻴﺮﻫﻤﺎ )ﺑﻤﺎﺀ ﻭﺟﺪ ﻣﻨﻪ ‬ ‫ﻗﻠﻴﻼ ﻻ ﻳﻜﻔﻲ ﺃﻋﻀﺎﺀﻩ ﺑﺎﺑﺘﺪﺍﺀ ﺑﻪ ﻣﻦ ﻭﺟﻬﻪ‬ ‫ﺛﻢ ﻣﻦ ﺍﻟﻴﺪﻳﻦ( )ﺛﻢ ﺇﻟﻰ ﺣﻴﺚ ﺑﻠﻎ( )ﻭﻻ ﺷﻲﺀ( ﻣﻦ ﻭﺿﻮﺀ ﺃﻭ ﺗﻴﻤﻢ )ﻋﻠﻰ‬ ‫ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻀﻮﻳﻦ( )ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ ﺃﺋﻤﺘﻨﺎ( )ﻭﺇﻥ ﺗﻮﺿﺄ‬ ‫ﺑﻘﻠﻴﻞ( ﺃﻱ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﻣﺎﺀ ‬ ‫ﻗﻠﻴﻼ ﻓﺘﻮﺿﺄ ﺑﻪ )ﺟﻨﺐ ﺃﺟﺰﺃﻩ ﻋﻦ ﺟﻨﺎﺑﺔ ﻭﻋﻦ ﻭﺿﻮﺀ‬ ‫ﺃﻳﻀﺎ ﻭﻫﻮ ﺍﻟﻮﺍﺟﺐ‬ ‫ﻭﺗﻴﻤﻢ ﻟﻼﺳﺘﻨﺠﺎﺀ )ﻭﺣﺴﻦ ﺃﻥ ﻳﺘﻴﻤﻢ ﻟﻬﺎ( ﺃﻱ‪ :‬ﻟﻠﺠﻨﺎﺑﺔ( ‬ ‫ﺍﻟﻤﺸﻬﻮﺭ )ﻭﻗﻴﻞ ﺑﻪ ﻣﻊ ﻭﺟﻮﺩ ﻗﻠﻴﻞ ﻣﺎﺀ ﻻ ﻳﻜﻔﻲ ﺃﻋﻀﺎﺀﻩ ﻓﻲ ﺍﻟﻮﺿﻮﺀ( )ﻭﻧﻮﻯ‬ ‫ﺗﻴﻤﻤﺎ( ﻻ ﻭﺿﻮﺀ ‬ ‫ﺃﻭﻻ ﺇﻳﺎﻫﻤﺎ )ﻭﺟﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﺘﺮﺍﺏ ﻣﺘﺎﻉ‬‫‬‫ﺗﺮﺍﺑﺎ‬ ‫ﻓﺎﻗﺪ ﻣﺎﺀ ﺃﻭ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ ﺝ ‪ ١‬ﺹ ‪.٣٠١‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪.٣٣٤/٣٣٣/٣٣٢‬‬ ‫‪209‬‬‫‪ ١٤‬ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻟﺒﺤﺮﻱ( ﻣﻦ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺠﺪ ﻣﺎ ﻳﺮﻓﻊ ﺑﻪ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﺒﺤﺮ ﺃﻭ‬ ‫ﻭﺿﻮﺀﺍ ﻓﻲ ﻧﻔﺴﻪ ﻭﺻﻠﻰ( )ﻭﺟﻮﺯ‬ ‫‬‫ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻪ )ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻧﻮﻯ‬ ‫ﺑﺎﻟﻨﻮﻯ ﻋﻠﻰ ﺍﻟﻬﻮﺍﺀ( )ﻭﺗﻮﺿﺄ ﻭﺃﻋﺎﺩ ﻭﻟﻮ ﻓﺎﺕ ﺍﻟﻮﻗﺖ ﺇﺫﺍ ﻭﺟﺪ ﻣﺎﺀ ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﻌﻴﺪ ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ( )ﻭﻣﻦ ﻟﺰﻣﻪ ﺗﻴﻤﻢ ﺃﻭ ﺃﺑﻴﺢ ﻟﻪ ﻓﺼﻠﻰ ﺑﻪ ﻟﻢ ﻳﻌﺪ )ﻭﺭﺟﺢ(‬ ‫ﺍﻷﻭﻝ ﻭﻫﻮ ﻋﺪﻡ ﺍﻹﻋﺎﺩﺓ )ﺳﻮﻯ ﺣﻀﺮﻱ ﻋﺎﺯﻩ ﺍﻟﻤﺎﺀ( )ﻭﺧﺎﻑ ﺍﻟﻔﻮﺕ ﻗﺒﻞ‬ ‫ﻭﺻﻮﻟﻪ ﻟﺰﻣﻪ ﺍﻟﺘﻴﻤﻢ( )ﻭﻓﻲ ﺇﻋﺎﺩﺗﻪ ﻗﻮﻻﻥ ﻭﻭﺍﺟﺪ ﺍﻟﻤﺎﺀ ﻭﻻ ﻳﻤﻜﻨﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﻻ‬ ‫ﺑﻤﻨﺎﻭﻝ ﻭﻋﺎﺯ ﻟﻮ ﺧﺎﻑ ﺍﻟﻔﻮﺕ ﻓﺼﻠﻰ ﺑﺘﻴﻤﻢ ﺛﻢ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻭﻝ ﺃﻋﺎﺩ()‪.(١‬‬ ‫‪! ٢٢‬ا‪ e‬ا'‪:#+$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﻘﻀﻪ ﻧﺎﻗﺾ ﺃﺻﻠﻪ ﺑﺎﺗﻔﺎﻕ)‪ (٢‬ﻓﻤﻦ ﺗﻴﻤﻢ ﺑﻴﺪﻳﻦ‬ ‫ﻣﻨﺠﻮﺳﺘﻴﻦ( ﺃﻭ ﺗﻴﻤﻢ ﻭﺑﻪ ﻧﺠﺲ ﻟﻢ ﻳﺼﺢ ﺗﻴﻤﻤﻪ )ﻛﻤﺎ ﻻ ﻳﺼﺢ ﻭﺿﻮﺀ ﻣﻊ ﻧﺠﺲ‬ ‫ﻭﺟﻮﺯ ﻻ ﻛﺄﺻﻠﻪ( ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺿﻮﺀ ﻭﺃﻣﺎ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻐﺴﻞ ﻓﻼ ﻳﻨﻘﻀﻪ‬ ‫ﻧﺠﺲ ﻣﻮﺟﻮﺩ )ﻭﻣﻦ ﺑﻪ ﻗﺮﺡ ﺃﻭ ﺣﺮﺝ ﻻ ﻳﺮﻗﺄ ﺩﻣﻪ ﺃﻭ ﺍﺳﺘﺤﺎﺿﺔ ﻓﻼ ﺗﻴﻤﻢ ﻟﻜﻞ‬ ‫ﺻﻼﺓ؟ ﺃﻭ ﻳﺠﺰﻳﻪ ﻭﺍﺣﺪ ﻣﺎ ﻟﻢ ﻳﻘﻄﻌﻪ ﺣﺪﺙ ﺳﻮﻯ ﻣﺎ ﺑﻪ ﻗﻮﻻﻥ(‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٣٩٨‬ ‪ ،٤٠٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪ ٣٠٨‬ ‪ ،٣١٥‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉﺝ ‪ ٩‬ ﺹ ‪١٧١‬ﻭ‪.١٨٣‬‬ ‫)‪ (٢‬ﺃﻱ‪ :‬ﻳﻨﻘﻀﻪ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻭﻫﻮ ﻛﻞ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺃﻭ ﺍﻟﻤﺪﺧﻠﻴﻦ ﻭﺍﻟﻨﻮﻡ ﺍﻟﺜﻘﻴﻞ‪،‬‬ ‫ﻭﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟﺴﻜﺮ‪ ،‬ﻭﺍﻹﻏﻤﺎﺀ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﺍﻟﻄﻌﻦ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﻜﻠﻢ ﺑﻤﻮﺟﺐ ﻛﻔﺮ‬ ‫ﻣﻄﻠﻘﺎ ﺃﻭ ﻣﻨﻜﺮ ﺃﻭ ﻣﺤﺴﻦ‪ ،‬ﻭﺑﺬﻛﺮ ﻓﺮﺝ ﺃﻭ ﻋﺬ ﺑﺄﻗﺒﺢ ﺍﺳﻢ ﺃﻭ ﺷﺘﻢ ﺑﻬﺎ‪ ،‬ﻭﺑﺎﻟﻜﺬﺏ ﻋﻦ ﻋﻤﺪ‪،‬‬ ‫ﻭﺑﺎﻟﻘﻬﻘﻬﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﻤﺲ ﺍﻟﻨﺠﺲ ﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﻟﻤﻴﺘﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺑﻤﺲ ﻓﺮﺝ ﻏﻴﺮ ﺍﻟﺪﺍﺑﺔ‪،‬‬ ‫ﻭﺑﻔﺮﺝ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻣﺲ ﻓﺮﺟﻪ‪ ،‬ﻭﻟﻤﺲ ﺑﺪﻥ ﺃﺟﻨﺒﻴﺔ ﻣﺸﺘﻬﺎﺓ ﺑﻴﺪ ﺳﺎﻟﻤﺔ‪ ،‬ﻭﺑﺎﻟﻨﻈﺮ ﻟﻐﻴﺮ ﻭﺟﻪ ﺣﺮﺓ‬ ‫ﺃﺟﻨﺒﻴﺔ ﻭﻛﻔﻴﻬﺎ ﺑﻌﻤﺪ‪ ،‬ﻭﺑﺎﻟﻨﻈﺮ ﻟﻤﺎ ﺑﻴﻦ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻠﻤﺲ ﻇﻦ ﻭﺑﺎﻟﺸﻬﻮﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﻳﻨﺘﻘﺾ ﺑﺎﻟﻨﻈﺮ ﻟﺠﻮﻑ ﻣﻨﺰﻝ ﺍﻟﻐﻴﺮ ﺑﻌﻤﺪ ﺑﻼ ﺇﺫﻧﻪ‪ ،‬ﻭﺑﺎﻟﻨﻈﺮ ﻟﻜﺘﺎﺏ ﺳﺮ‪ ،‬ﻭﺑﺎﺳﺘﻤﺎﻉ ﺍﻟﺴﺮ ﺃﻭ‬ ‫ﻭﻓﻌﻼ‪ ،‬ﺗﻠﻚ ﻫﻲ ﻧﻮﺍﻗﺾ ﺍﻷﺻﻞ‬‫‬‫ﺑﺎﻃﻞ ﺃﻭ ﻟﻬﻮ ﻭﻣﺰﻣﺎﺭ ﻭﻏﻨﺎﺀ ﻭﻧﻴﺎﺡ‪ ،‬ﻭﺑﻜﻞ ﻣﺤﺮﻡ ﺷﺮ ﻋﺎ ‬ ‫ﻗﻮﻻ‬ ‫ﻭﻫﻮ ﺍﻟﻮﺿﻮﺀ ﻭﻫﻲ ﻧﻮﺍﻗﺾ ﻟﻠﺒﺪﻳﻞ ﻭﻫﻮ ﺍﻟﺘﻴﻤﻢ ﻭﻳﻀﺎﻑ ﻋﻠﻴﻬﺎ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻣﻜﺎﻥ‬ ‫ﻋﺎﺟﺰﺍ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺍﻟﺼﻼﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻤﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺫﻟﻚ‪.‬‬‫‬‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻤﻦ ﻛﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪210‬‬ ‫)ﻭﻫﻞ ﻳﻨﻘﻀﻪ ﻭﺇﻥ ﻟﺠﻨﺎﺑﺔ ﺇﺭﺍﺩﺓ ﺍﻟﺼﻼﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﻻ ﺧﻼﻑ ﻭﻛﺬﺍ ﺟﺎﻣﻊ ﺑﻴﻦ‬ ‫ﺃﻳﻀﺎ ﻣﺜﺎﺭﻩ( ﻫﻞ ﺍﻟﺘﻴﻤﻢ )ﻓﻴﺒﻴﺢ( ﻟﻠﺼﻼﺓ‬ ‫ﻭﺍﺣﺪﺍ ﺃﻭ ﻻ ﺧﻼﻑ ‬ ‫‬‫ﺻﻼﺗﻴﻦ ﻫﻞ ﻳﺠﺰﻳﻪ‬ ‫ﻟﻠﻀﺮﻭﺭﺓ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺤﺪﺙ ﻏﻴﺮ ﻣﺮﻓﻮﻉ ﻓﻠﻜﻞ ﺻﻼﺓ ﺗﻴﻤﻢ )ﺃﻭ ﺭﺍﻓﻊ( ﻟﻠﺤﺪﺙ‬ ‫ﻓﻴﺼﻠﻲ ﺑﻪ ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﺑﻤﺎ ﻳﻨﻘﻀﻪ ﻗﻮﻻﻥ )ﻭﺭﺟﺢ ﺛﺎﻧﻴﻬﻤﺎ( ﻭﻛﺬﺍ ﻣﻦ ﺗﻴﻤﻢ‬ ‫‬ ‫ﻣﺼﺤﻔﺎ ﺃﻭ ﻧﺤﻮ‬‫ﻟﻔﺮﺽ ﻫﻞ ﻳﺼﻠﻲ ﺑﻪ ﻧﺎﻓﻠﺔ ﺃﻭ ﺟﻨﺎﺯﺓ ﺃﻭ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻳﻤﺲ‬ ‫ﺑﺪ ﻣﻦ ﺁﺧﺮ؟ ﺧﻼﻑ( )ﻓﻌﻨﺪﻧﺎ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﺣﺪﺙ ﻳﻨﻘﻀﻪ ﻭﻗﻴﻞ‪ :‬ﻻ(‬ ‫ﺫﻟﻚ ﺃﻭ ﻻ ‬ ‫)ﻭﻫﻮ ﻛﺄﺻﻠﻪ ﻭﻳﻨﺘﻘﺾ ﺍﻟﺘﻴﻤﻢ ﺑﻮﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻭ ﺑﻌﺪﻫﺎ‬ ‫ﺍﺗﻔﺎﻗﺎ ﻋﻨﺪﻧﺎ( )ﻭﺍﻟﺨﻠﻒ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻬﺎ( ﻭﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻬﺎ‪) .‬ﺛﻢ ﺍﻟﻨﺎﻗﺾ‬ ‫ﻟﻠﺘﻴﻤﻢ ﻫﻞ ﻫﻮ ﺭﺅﻳﺘﻪ(ﺍﻟﻤﺎﺀﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ )ﺃﻭ ﺇﻣﻜﺎﻥ ﺍﺳﺘﻌﻤﺎﻟﻪ‬ ‫ﻣﻊ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ؟( )ﻭﻫﺬﺍ ﺍﻟﻤﺨﺘﺎﺭ ﻗﻮﻻﻥ( )ﻭﺇﻥ ﺗﻴﻤﻢ ﺍﺛﻨﺎﻥ ﻟﻌﺪﻡ ﺍﻟﻤﺎﺀ ﺛﻢ‬ ‫ﻭﺟﺪﺍ ﻣﺎ ﻳﻠﻐﻲ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻴﻞ‪ :‬ﻫﻤﺎ ﻋﻠﻰ ﺍﺳﺘﺼﺤﺎﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﺘﻘﺾ(‪) ...‬ﻭﻛﺬﺍ‬ ‫ﻣﻘﻴﻢ ﺃﻭ ﻣﺴﺎﻓﺮ ﻳﺘﻴﻤﻢ ﻟﻌﺬﺭ ﺛﻢ ﺍﺳﺘﺮﺍﺡ ﻭﻟﻢ ﻳﺠﺪ ﻣﺎﺀ ﻫﻞ ﻳﻨﺘﻘﺾ ﻋﻠﻴﻪ ﺃﻭ‬ ‫ﻻ ﺣﺘﻰ ﻳﺠﺪﻩ ﻭﻳﻤﻜﻨﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻗﻮﻻﻥ( )ﻭﻣﻦ ﺷﻚ ﺃﺗﻴﻤﻢ ﺃﻭ ﻻ ﺗﻴﻤﻢ( )ﻭﺇﻥ‬ ‫ﺷﻚ ﻓﻲ ﺍﻧﺘﻘﺎﺿﻪ( ﻻ ﻳﺠﺐ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺧﻲ‪» :‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻳﻨﻘﻀﻬﺎ ﻣﺎ ﻳﻨﻘﺾ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻣﺜﻞ ﺃﻥ ﻳﺘﻴﻤﻢ ﻭﻓﻲ ﺟﺴﺪﻩ ﻧﺠﺲ ﺃﻭ ﺗﻴﻤﻢ ﻭﻳﺪﺍﻩ ﻣﻨﺠﺴﺘﻴﻦ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ‬ ‫ﺗﻴﻤﻤﻪ ﻷﻧﻪ ﻃﻬﺎﺭﺓ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻭﺿﻮﺅﻩ ﻋﻠﻰ ﺍﻟﻨﺠﺲ«)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﻟﻠﺜﻤﻴﻨﻲ‪ ،‬ﻭﺷﺮﺣﻪ ﻷﻃﻔﻴﺶ ﺝ ‪ ١‬ﺹ ‪ ٤٠٥‬ ‪ ،٤١٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪١‬‬ ‫ﺹ ‪ ٣١٦‬ ‪.٣٢٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ،٣١٦‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﺝ ‪ ٩‬ﺹ ‪.١٧٢ ،١٦٩/١٦٨‬‬ ‫‪211‬‬ ‫‪١٥‬‬ ‫ا ﻼة‬ ‫‪: ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺻﻠﻰ ﻓﻼﻥ‪ :‬ﺩﻋﺎ؛ ﻭﻳﻘﺎﻝ‪ :‬ﺻﻠﻰ ﻋﻠﻴﻪ‪ :‬ﺩﻋﺎ ﻟﻪ ﺑﺎﻟﺨﻴﺮ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﺍﻟﻌﺰﻳﺰ‪] ﴾ w v u s sr q ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٣ :‬ﻭﺃﺩﻯ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ :‬ﺧﺼﻪ ﺑﺒﺮﻛﺘﻪ‪ ....‬ﻭﺍﻟﺼﻼﺓ‪ :‬ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺻﻠﻰ ﺻﻼﺓ‪،‬‬ ‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻤﺨﺼﻮﺻﺔ ﺍﻟﻤﺒﻴﻨﺔ ﺣﺪﻭﺩ ﺃﻭﻗﺎﺗﻬﺎ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﺑﻴﺖ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﺍﻟﻌﺰﻳﺰ‪? > = < ; : 9 ﴿ :‬‬ ‫@ ‪] ﴾ H G F E D C B A‬ﺍﻟﺤﺞ‪[٤٠ :‬‬ ‫ﻭﺍﻟﻤﺼﻠﻰ‪ :‬ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﺎ ﻳﺘﺨﺬ ﻣﻦ ﻓﺮﺍﺵ ﻭﻧﺤﻮﻩ ﻟﻴﺼﻠﻰ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺼﻼﺓ ﻟﻐﺔ‪ :‬ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺨﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺼﻼﺓ ﻓﻲ‬ ‫ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺳ ‪‬ﻤﻴﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺬﻟﻚ ﻻﺷﺘﻤﺎﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻤﺼﻠﻲ ﻭﻫﻮ ﺍﺳﻢ ﻟﻠﺴﺎﺑﻖ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺧﻴﻞ ﺍﻟﺤﻠﺒﺔ‪ ،‬ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻧﻬﺎ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﺨﻤﺲ‪ ،‬ﻓﺎﻟﺘﻮﺣﻴﺪ ﺃﻭﻝ ﺍﻷﺭﻛﺎﻥ ﻭﺛﺎﻧﻴﻬﺎ ﺍﻟﺼﻼﺓ)‪.(٢‬‬ ‫ﻭﺷﺮ ﻋﺎ‪ :‬ﻗﺮﺑﺔ ﺫﺍﺕ ﺇﺣﺮﺍﻡ ﻭﺗﺴﻠﻴﻢ ﻭﺳﺠﻮﺩ ﻓﺪﺧﻠﺖ ﺻﻼﺓ ﺍﻟﺠﻨﺎﺯﺓ ﻭﺳﺠﻮﺩ‬ ‫ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﻤﺮﺍﺩ ﻣﺎ ﻳﻌﻢ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻟﻜﻦ ﻳﻠﺰﻡ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪.٥٢٢/٥٢١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪.٣٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪212‬‬ ‫ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﻧﺤﻮﻫﻤﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﺑﺎﻟﻘﻠﺐ ﻛﻤﺎ ﻳﻔﻌﻞ‬ ‫ﺍﻷﺧﺮﺱ ﻭﺍﻟﻤﺮﻳﺾ ﺇﻃﻼﻕ ﺗﻠﻚ ﺍﻷﺳﻤﺎﺀ ﻋﻠﻴﻬﺎ ﻣﺠﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺍﻟﺴﺠﻮﺩ‬ ‫ﻟﻠﺘﻼﻭﺓ ﺻﻼﺓ‪ ،‬ﻭﻛﺬﺍ ﻗﻴﻞ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻨﺎﺯﺓ ﻓﻴﻘﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻣﻔﺘﺘﺤﺔ‬ ‫ﺑﺎﻟﺘﻜﺒﻴﺮ ﻣﺨﺘﺘﻤﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ)‪.(١‬‬ ‫‪ +,- ٢‬و‪:' 7‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻲ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ(‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻘﻮﻳﺔ‬ ‫ﻭﺍﻟﺪﻳﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻤﺴﻤﺎﺓ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻳﺨﻀﻊ ﻟﻪ ﺩﻳ ﻨﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻴﺚ ﻭﺭﻭﺩﻫﺎ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﺷﺮﻳﻌﺔ‪) ...‬ﻭﻓﺮﺿﺖ( ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻟﻴﻠﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ‬ ‫ﻣﻦ ﺭﺑﻴﻊ ﺍﻵﺧﺮ)‪ (٢‬ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﺑﺴﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ ﺍﻟﻤﺒﻌﺚ ﺑﺨﻤﺲ ﺳﻨﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻏﺪﻭﺍ ﻭﻋﺸ ‪‬ﻴﺎ ﺗﺴﻊ ﺳﻨﻴﻦ ﻭﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻓﺮﺿﺖ ﻗﺒﻞ ﺧﻤﺲ ﺍﻟﺼﻠﻮﺍﺕ ﺭﻛﻌﺘﺎﻥ ‪‬‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﺑﻤﻜﺔ‪ ،‬ﺛﻢ ﻓﺮﺿﺖ ﺍﻟﺨﻤﺲ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺛﻢ ﺃﻛﻤﻠﺖ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﻋﺎﺋﺸﺔ ﻭﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻨﺪ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﺮﺿﺖ‬ ‫ﻓﻲ ﻣﻜﺔ ‬ ‫ﺃﺭﺑﻌﺎ ﻭﺍﻟﻤﻐﺮﺏ ﺛﻼﺛﺎ ﻭﺍﻟﺼﺤﻴﺢ ﺭﻛﻌﺘﻴﻦ)‪.(٣‬‬ ‫‬ ‫‪ qDR M r; ٣‬ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻋﻠﻰ ﻣﻦ ﺑﻠﻎ ﻭﺻﺢ ﻋﻘﻠﻪ ﺇﺟﻤﺎ ﻋﺎ(‪ ،‬ﻭﺍﻟﺒﻠﻮﻍ‬ ‫ﺑﺜﻼﺙ ﺷﻌﺮﺍﺕ ﺳﻮﺩ ﻓﻲ ﺍﻟﻔﺮﺝ ﺃﻭ ﺍﻹﺑﻂ ﻟﻠﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺷﻌﺮﺗﻴﻦ‬ ‫ﻭﻓﻲ ﻏﻠﻴﻈﺔ ﺳﻮﺩﺍﺀ ﻭﺑﺎﻻﺣﺘﻼﻡ ﻟﻬﻤﺎ ﻭﻗﻴﻞ ﻟﻪ‪ ،‬ﻭﺑﺎﻟﺤﻴﺾ ﻟﻬﺎ ﻭﺗﻜﻌﺐ‬ ‫ﺍﻟﺜﺪﻳﻴﻦ‪ ...‬ﻭﻟﻬﻤﺎ ﺑﺨﻤﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻋﻼﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ‪ ،‬ﻭﺑﺄﺭﺑﻊ‬ ‫ﻋﺸﺮﺓ ﻟﻬﺎ )ﺧﻤﺴﺔ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﻮﺗﺮ ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﻭﺍﺟﺐ ﻭﻟﺰﻡ ﺗﺎﺭﻛﻪ ﺍﻟﻜﻔﺎﺭﺓ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻬﺎ ﻟﻴﻠﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺭﺟﺐ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٦‬‬ ‫‪213‬‬‫‪ ١٥‬ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﻮﺍﺟﺒﺔ ﻛﺎﻟﺮﺟﻢ ﻭﺍﻟﺨﺘﺎﻥ ﻭﺍﻻﺳﺘﻨﺠﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻫﻮ ﺍﻷﺻﺢ(‬ ‫ﻭﺍﺟﺒﺎ ﺑﻞ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ﻟﻘﻮﻟﻪ ﮊ ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪» :‬ﺻﻠﻮﺍ‬ ‫‬‫ﻓﺎﻟﻮﺗﺮ ﻟﻴﺲ‬ ‫ﺧﻤﺴﻜﻢ«)‪ (١‬ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺳﺘﻜﻢ)‪.(٢‬‬ ‫‪Y ٤‬وط ‪:'2s‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺼﺢﻛﻐﻴﺮﻫﺎ ﻭﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ‪ :‬ﺃﺑﺎﻟﻌﻠﻢ ﺑﻮﺟﻮﺑﻬﺎ‬ ‫ﻋﺼﺮﺍ‪ .‬ﺏﻭﻭﻗﺘﻬﺎ ﻋﻨﺪ ﺣﻀﻮﺭﻫﺎ ﻗﺒﻞ ﻭﺍﻟﻌﻠﻢ ﺑﻴﻮﻣﻬﺎ‬ ‫‬‫ﻇﻬﺮﺍ ﺃﻭ‬ ‫)ﻭﺷﺨﺼﻬﺎ( ‬ ‫ﻭﺷﻬﺮﻫﺎ ﻭﺳﻨﺘﻬﺎ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻷﺻﺢ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ )ﻭﺑﺎﻟﻌﻠﻢ ﺑﻮﺟﻮﺏ ﺍﻟﺜﻮﺍﺏ‬ ‫ﺭﺍﺟﻴﺎ ﺛﻮﺍﺏ‬ ‫‬‫ﻋﻠﻴﻬﺎ(‪ .‬ﺝ)ﻭﺑﻜﻴﻔﻴﺔ ﺍﻣﺘﺜﺎﻟﻬﺎ ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﺃﻣﺮ ﺑﻪ ﻭﻛﻤﺎ ﺃﻟﺰﻡ‬ ‫ﻭﺧﺎﺋﻔﺎ ﻣﻦ ﺗﺮﻛﻪ ﻋﻘﺎﺑﻪ(‪ .‬ﺩ)ﻭﺑﺎﻟﻨﻴﺔ ﻭﻫﻲ ﺗﺤﺮﻱ ﻣﺮﺿﺎﺓ ﺍﻷﻣﺮ ﺑﺄﺩﺍﺀ ﻓﺮﺿﻪ‬‫‬‫ﺍﷲ‬ ‫ﻭﻃﻠﺒﺎ ﻟﻠﻤﻨﺰﻟﺔ ﻋﻨﺪﻩ ﻭﺑﺎﻟﻮﺭﻉ ﻭﻫﻮ ﻛﻒ ﺍﻟﻨﻔﺲ ﻋﻦ ﻛﻞ ﻣﺤﺮﻡ ﺷﺮ ﻋﺎ)‪.(٣‬‬ ‫‬‫ﻃﺎﻋﺔ ﻟﻪ‬ ‫‪ ٥‬ا‪ (٤)q$‬ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﺃﻭﻝ ﺍﻟﻈﻬﺮ ﺍﻟﺰﻭﺍﻝ( ﻭﻫﻮ ﺫﻫﺎﺏ ﺍﻟﺸﻤﺲ ﻋﻦ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﻭﻗﺘﻪ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻤﺮﺀ ﺍﻟﻘﺒﻠﺔ‬‫‬ ‫ﻭﺻﻴﻔﺎ )ﻭﻳﺪﻝ ‬ ‫ﺷﺘﺎﺀ‬ ‫‬‫ﻭﺳﻂ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻭﻏﺺ ﺇﻃﺒﺎﻕ ﻋﻴﻨﻪ ﺍﻟﻴﻤﻨﻰ ﺷﺘﺎﺀ ﻓﺈﻥ ﻟﻢ ﻳﺮ ﺍﻟﺸﻤﺲ ﺑﻴﺴﺮﺍﻩ ﺻﻼﻩ ﻭﻗﻄﻌﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺷﺘﺎﺀ ﺍﻷﻛﺜﺮ(‪ .‬ﺏﻭﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻌﺼﺮ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻟﻠﻘﺒﻠﺔ ﻭﺿﺮﺏ ﺍﻟﺸﻤﺲ‬ ‫ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻗﺪﺍﻡ ﺍﻷﺫﻥ ﺷﺘﺎﺀ ﻭﺍﻟﺬﻱ ﺧﻠﻔﻪ ‬ ‫ﺻﻴﻔﺎ( )ﻭﺍﺳﺘﻘﺒﺎﻟﻬﺎ ﻣﻊ ﺿﺮﺏ‬ ‫‬ ‫ﻣﻌﺘﺪﻻ ﻓﻲ‬ ‫ﻭﺷﺘﺎﺀ( )ﻭﺍﻷﻗﺮﺏ ﺃﻥ ﺗﻮﻗﻒ‬ ‫‬‫ﺣﺮﺍﺭﺗﻬﺎ ﺑﻴﻦ ﺍﻟﺤﺎﺟﺒﻴﻦ ﻣﻄﻠﻘﺎ ‬ ‫ﺻﻴﻔﺎ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٨‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.١٢‬‬ ‫)‪ (٤‬ﻣﻮﺍﻗﻴﺖ‪ :‬ﺟﻤﻊ ﻣﻴﻘﺎﺕ ﻭﻫﻮ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻮﻗﺖ ﻟﻐﺔ‪ :‬ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻋﺮﻓﺎ‪ :‬ﺯﻣﺎﻥ ﻣﻘﺪﺭ‪...‬‬ ‫ﺍﺧﺘﻴﺎﺭﻱ ﺇﻥ ﻟﻢ ﻳﻨﺴﻪ ﻋﻦ ﺗﺄﺧﻴﺮ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻟﻴﻪ ﻭﺿﺮﻭﺭﻱ ﻭﻫﻮ ﻋﻜﺴﻪ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.١٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪214‬‬ ‫ﻣﺴﺘﺪﻳﺮﺍ ﺑﻪ ﻓﺈﺫﺍ‬ ‫‬‫ﻣﻜﺎﻥ ﻣﺴﺘﻮﻓﺘﻨﻈﺮ ﻟﻈﻠﻪ ﻣﺎ ﺍﻧﺘﻘﺺ ﻓﺈﺫﺍ ﻭﻗﻒ ﺧﻂ ﻋﻠﻰ ﻃﺮﻓﻪ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻨﻪ ﻓﺼﻞ ﺍﻟﻈﻬﺮ ﻓﺈﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻤﻘﺪﺍﺭ ﺳﺒﻌﺔ‬ ‫‬‫ﻧﺰﻝ ﻃﺮﻑ ﺍﻟﻈﻞ ﻓﻲ ﺍﻟﺨﻂ‬ ‫ﺃﻗﺪﺍﻡ ﻓﺼﻞ ﺍﻟﻌﺼﺮ(‪) ...‬ﻭﺁﺧﺮ ﺍﻟﻌﺼﺮ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻇﻞ ﻛﻞ ﺷﻲﺀ ﻣﺜﻴﻠﻪ ﺑﻌﺪ ﻗﺪﺭ‬ ‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻗﻴﻞ ﺍﻻﺻﻔﺮﺍﺭ ﻭﻫﻮ ﻏﻴﻮﺏ ﺍﻟﺸﻤﺲ( ﻭﻗﻴﻞ‪) :‬ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‬ ‫ﻣﺸﺘﺮﻛﺎﻥ(‪ .‬ﺝ)ﻭﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻣﻦ ﻏﻴﻮﺏ ﺍﻟﺸﻔﻖ ﺍﻷﺣﻤﺮ ﻭﻗﻴﻞ‪ :‬ﺍﻷﺑﻴﺾ‪،‬‬ ‫ﻭﺍﻷﺻﺢ ﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﻐﺐ ﺍﻷﺣﻤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ ﺍﻟﻤﻐﺮﺏ ﻏﻴﺮ ﻣﻮﺳﻊ ﺇﻻ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺼﻠﻲ ﺃﻭ ﻳﺼﻠﻲ ﻭﻳﺘﻄﻬﺮ ﺇﻥ ﺍﺣﺘﻴﺞ ﻟﻠﺘﻄﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ ﻣﺎ ﻳﺼﻠﻲ ﻫﻮ‬ ‫ﻭﺭﻛﻌﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺗﻤﻴﺰ ﺍﻟﺸﺎﺓ ﻣﻦ ﺍﻟﺬﺋﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﻌﺮﻑ ﻣﻮﺿﻊ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻤﻐﺮﺏ‪ :‬ﻃﻠﻮﻉ ﺍﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻤﺸﺮﻕ‪ ،‬ﻭﺗﻌﺮﺿﻪ ﻟﻠﻘﺒﻠﺔ‪،‬‬ ‫ﺍﻟﺮﻣﻴﺔ‪) ،‬ﻭﻳﺪﻝ ‬ ‫ﻭﻋﺪﻡ ﺗﻤﻴﺰ ﺍﻟﻤﻐﻴﺐ ﻣﻦ ﻏﻴﺮﻩ ﻭﻭﺟﻮﺩ ﺿﻮﺀ ﻟﻨﺎﺭ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻨﺼﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻄﻠﻮﻉ ﺍﻟﻔﺠﺮ(‪ .‬ﺩ)ﻭﺍﻟﺼﺒﺢ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﺼﺎﺩﻕ ﻟﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ()‪.(١‬‬ ‫‪ ٦‬اﻷ‪ 1L UR 1ER‬و‪:q‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺃﻓﻀﻞ ﻭﺍﺳﺘﺤﺴﻦ ﺍﻹﺑﺮﺍﺩ ﻟﻠﻈﻬﺮ ﻓﻲ‬ ‫ﺍﻟﺤﺮ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻭﺗﻌﺠﻴﻠﻪ ﺷﺘﺎﺀ ﻭﺗﺄﺧﻴﺮ ﺍﻟﻌﺘﻤﺔﺍﻟﻌﺸﺎﺀﻣﻄﻠﻘﺎ(‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ‬ ‫ﺑﻌﻀﻬﻢ ﺗﺄﺧﻴﺮ ﺍﻟﻔﺠﺮ ﺇﻟﻰ ﺍﻻﺣﻤﺮﺍﺭ ﻭﺑﻌﺾ ﺇﻟﻰ ﺍﻻﺑﻴﻀﺎﺽ ﻭﻣﻦ ﺻﻠﻰ ﻓﻲ ﺃﻱ‬ ‫ﺟﺰﺀ ﻣﻦ ﺍﻟﻮﻗﺖ ﻓﻘﺪ ﺃﺩﻯ ﺍﻟﻐﺮﺽ)‪.(٢‬‬ ‫‪ ٧‬اﻷوت ا‪ M U7+‬ا ﻼة ‪ $R‬و!‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ‪ :‬ﺃﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺣﺘﻰ‬ ‫ﻳﻜﻤﻞ ﻭﺗﺮﺗﻔﻊ ‬ ‫ﻗﻠﻴﻼ(‪ .‬ﺏﻭﻋﻨﺪ ﺗﻮﺳﻄﻬﺎ ﺣﺘﻰ ﺗﺰﻭﻝ(‪ .‬ﺝ)ﻭﻋﻨﺪ ﺍﻟﻐﺮﻭﺏ‬ ‫ﺣﺘﻰ ﻳﻜﻤﻞ(‪ .‬ﺩ)ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻟﻠﻄﻠﻮﻉ(‪ .‬ﻫ)ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﻟﻠﻐﺮﻭﺏ(‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ١٢‬ ‪.١٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٢٠/١٩‬‬ ‫‪215‬‬‫‪ ١٥‬ ﺍﻟﺼﻼﺓ‬ ‫)ﻭﻻ ﺗﺼﻠﻰ ﻓﺮﻳﻀﺔ ﻭﻻ ﻧﺎﻓﻠﺔ ﻭﻻ ﺗﻘﻀﻰ ﻓﺎﺋﺘﺔ ﻋﻨﺪ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﻰ( )ﻭﺟﻮﺯ‬ ‫ﺗﻤﺎﻡ ﻋﺼﺮ ﺃﺩﺭﻙ ﻋﻨﺪ ﺭﻛﻌﺔ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﻋﻨﺪﻩ( )ﻭﺻﺒﺢ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻟﻄﻠﻮﻉ‬ ‫ﻭﺍﻟﺴﻨﺔ‬ ‫‪‬‬‫ﻭﻗﻀﺎﺀﻫﻤﺎﺃﻱ‪ :‬ﺍﻟﻌﺼﺮ ﻭﺍﻟﺼﺒﺢ ﻭﺍﻟﻤﺮﺍﺩ ﺍﻷﺩﺍﺀﻓﻴﻬﻤﺎ ﺇﻥ ﻧﺴﻴﺎ‬ ‫ﺍﻟﻤﺆﻛﺪﺓ )ﻭﺗﻮﻗﻊ ﻓﻴﻬﻤﺎ ﺻﻼﺓ ﺍﻟﺠﻨﺎﺯﺓ ﻭﺍﻟﺰﻟﺰﻟﺔ ﻭﺍﻟﺨﻔﻴﻦ( )ﻭﻻ ﻧﻘﻞ ﺑﻌﺪ ﻃﻠﻮﻉ‬ ‫ﺍﻟﻔﺠﺮ ﻭﺑﻴﻦ ﺍﻟﻐﺮﻭﺏ ﻭﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ( ﻭﺍﺧﺘﻠﻔﻮﺍ ﻟﺤﺪﻳﺚ‪» :‬ﻻ ﺻﻼﺓ ﺑﻌﺪ ﺻﻼﺓ‬ ‫ﺍﻟﻌﺼﺮ ﺣﺘﻰ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻻ ﺻﻼﺓ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺣﺘﻰ ﺗﻄﻠﻊ‬ ‫ﺍﻟﺸﻤﺲ«)‪ (١‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﻀﻰ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٢٠‬ ‪.٢٣‬‬ ‫‪216‬‬ ‫‪١٦‬‬ ‫اﻷذان‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ ﺁﺫﻥ‪ :‬ﻧﺎﺩﻯ ﻭﺃﻋﻠﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺁﺫﻥ ﺍﻟﻤﺆﺫﻥ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺁﺫﻥ‬ ‫ﻓﻼ ﻧﺎ ﺍﻷﻣﺮ ﻭﺑﻪ‪ :‬ﺃﻋﻠﻤﻪ ﺑﻪ ﻭﺁﺫﻥ ﻓﻼﻥ ﺗﺄﺫﻳ ﻨﺎ ﻭﺃﺫﺍ ﻧﺎ‪ :‬ﺃﻛﺜﺮ ﺍﻹﻋﻼﻡ ﺑﺎﻟﺸﻲﺀ‪،‬‬ ‫ﻭﺑﺎﻟﺼﻼﺓ‪ :‬ﻧﺎﺩﻯ ﺑﺎﻷﺫﺍﻥ‪ ،‬ﻭﺑﺎﻟﺤﺠﺞ‪ :‬ﺃﻋﻠﻢ ﺍﻟﻤﻨﺎﺭﺓ ﻳﺆﺫﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺁﺫﻥ)‪.(١‬‬ ‫ﻭﺷﺮ ﻋﺎ‪ :‬ﺇﻋﻼﻡ ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺼﻮﺻﺔ ﻓﻲ‬ ‫ﺃﻭﻗﺎﺕ ﻣﺨﺼﻮﺻﺔ)‪ ،(٢‬ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻹﻋﻼﻡ ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻔﺮﺽ ﺃﻭ‬ ‫ﺩﻋﺎﺀ ﻟﻠﺠﻤﺎﻋﺔ ﻭﺇﻋﻼﻡ ﻟﻠﻮﻗﺖ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺼﻮﺻﺔ ﻓﻲ ﺃﻭﻗﺎﺕ ﻣﺨﺼﻮﺻﺔ)‪.(٣‬‬ ‫‪:/+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺍﻷﺫﺍﻥ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ( ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺮﺍﺗﺒﺔ ﻣﻮﺍﻇﺒﺘﻪ ﮊ ﻋﻠﻰ ﺫﻟﻚ ﻭﻣﻮﺍﻇﺒﺔ ﺍﻟﺼﺤﺎﺑﺔ‪ ...‬ﻭﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﺣﺪﻳﺚ‪» :‬ﻓﺄﺫﻧﺎ ﻭﺃﻗﻴﻤﺎ ﻭﻟﻴﺆﻣﻜﻤﺎ ﺃﻓﻀﻠﻜﻤﺎ ﺃﻭ ﺃﺳﻨﻜﻤﺎ«)‪...،(٤‬‬ ‫ﺍﻟﻮﺟﻮﺏ ‬ ‫ﻭﻫﻮ ﺳﻨﺔ ﻟﻜﻞ ﺃﺣﺪ ﻋﻠﻰ ﺣﺪﺓ ﺇﻥ ﻟﻢ ﻳﺠﺘﻤﻊ ﻣﻌﻪ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ )ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪.١٢/١١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٠٤‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٥‬‬ ‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪217‬‬‫‪ ١٦‬ ﺍﻷﺫﺍﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﻣﺮ ﺑﻬﺎ ﺇﻟﻰ ﺃﺷﻬﺪ ﺃﻥ‬ ‫ﻧﺪﺏ( ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﺎﻹﻗﺎﻣﺔ ﺳﻨﺔ ﻛﻔﺎﻳﺔ ‬ ‫ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﻳﺨﻔﺾ ﺍﻟﺼﻮﺕ‪.‬‬ ‫‬ ‫‪( PQT ٣‬و‪:/'$‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻫﺘﻢ ﺍﻟﻨﺒﻲ ﮊ ﻭﺃﺻﺤﺎﺑﻪ ﺑﺎﻹﻋﻼﻡ ﺑﺎﻟﺼﻼﺓ ﻓﻘﺎﻝ ﺑﻌﺾ‪:‬‬ ‫ﺑﺎﻟﻨﺎﻗﻮﺱ‪ ،‬ﻭﺑﻌﺾ‪ :‬ﺑﺎﻟﺒﻮﻕ‪ ،‬ﻭﺑﻌﺾ‪ :‬ﺑﺎﻟﻨﺎﺭ ﻓﻮﻕ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻗﺎﻣﻮﺍ ﻋﻠﻰ‬ ‫ﻧﺎﻗﻮﺳﺎ ﻓﻲ ﻳﺪ‬ ‫‬‫ﺍﻟﻨﺎﻗﻮﺱ ﺑﺄﻣﺮﻩ ﮊ ‪ ،‬ﻭﺭﺃﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻓﻲ ﺍﻟﻤﻨﺎﻡ‬ ‫ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﺃﺗﺒﻴﻌﻪ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﺼﻨﻊ ﺑﻪ؟ ﻗﺎﻝ‪ :‬ﻧﺪﻋﻮ ﺑﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻭ ﻻ ﺃﺩﻟﻚ‬ ‫ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺧﻴﺮ ﻣﻦ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﷲ ﺃﻛﺒﺮ‪ ...‬ﺇﻟﺦ ﻭﺭﺑﻊ ﺍﻟﺘﻜﺒﻴﺮ ‬ ‫ﺃﻭﻻ‬ ‫ﻭﺃﺧﺮﺍ ﻭﺗﺄﺧﺮ ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻗﻤﺖ ﻟﻠﺼﻼﺓ ﻓﻘﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ‪ ...‬ﺇﻟﺦ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﻟﻤﺎ‬‫‬ ‫)‪(١‬‬‫‬ ‫ﺑﻼﻻ ﻓﺈﻧﻪ ﺃﺭﻓﻊ ﺻﻮﺗﺎ«‬ ‫ﺃﺻﺒﺢ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﮊ ﻓﺄﺧﺒﺮﻩ ﻓﻘﺎﻝ‪» :‬ﺭﺅﻳﺎ ﺣﻖ ﻓﻌﻠﻢ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﻟﺤﻖ ﻟﻘﺪ ﺭﺃﻳﺖ‬ ‫ﻓﻌﻠ‪‬ﻤﻪ ﻓﺄﺫﻥ ﻭﺳﻤﻊ ﻋﻤﺮ ﻓﺠﺎﺀ ﻳﺠﺮ ﺭﺩﺍﺀﻩ ‬ ‫ﻣﺎ ﺭﺃﻯ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪» :‬ﺍﻟﺤﻤﺪ ﷲ«‪ .‬ﻭﺭﻭﻱ ﺃﻧﻬﻢ ﻛﺮﻫﻮﺍ ﺍﻟﻨﺎﻗﻮﺱ ﻟﻠﻨﺼﺎﺭﻯ ﻭﺍﻟﺒﻮﻕ‬ ‫ﺍﻟﺴ ﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﻗﺪ ﺳﻤﻌﻪ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﺍﻟﺮﺅﻳﺎ ﻓﻲ ‪‬‬ ‫ﻋﻤﻞ ﺑﻪ ﺑﻮﺣﻲ ﺃﻭ ﺍﺟﺘﻬﺎﺩ ﻻ ﺑﻤﺠﺮﺩ ﺍﻟﺮﺅﻳﺎ)‪.(٢‬‬ ‫‪ )4$s ٤‬اﻷذان واﻹ)‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻤﺎ( ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ )ﻣﺜﻨﻰ ﻣﺜﻨﻰ(‪ ،‬ﺃﻱ‪ :‬ﺍﺛﻨﻴﻦ ﺍﺛﻨﻴﻦ‬ ‫ﺇﻻ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻓﻤﺮﺑﻌﺘﺎﻥ ﻛﺬﺍ ﻧﺴﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﻪ ﺗﺮﺑﻴﻊ ﺍﻟﺘﻜﺒﻴﺮ ﺍﻷﻭﻝ‬ ‫ﻭﺳﻦ ﻋﻨﺪﻩ ﺍﻟﺘﺮﺟﻴﻊ ﻭﻫﻮ ﺍﻟﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﺑﺮﻓﻊ ﺍﻟﺼﻮﺕ ﺇﻻ ﺍﻟﻜﻠﻤﺔ‬ ‫ﻭﺗﺜﻨﻴﺔ ﺑﺎﻗﻴﻪ‪ ،‬‬ ‫ﺍﻷﺧﻴﺮﺓ ﻓﻤﻔﺮﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺍﻟﺘﻜﺒﻴﺮ ﺍﻷﻭﻝ ﻭﺍﻷﺧﻴﺮ ﻓﻤﺮﺑﻊ ﻭﻧﺴﺐ ﻷﺻﺤﺎﺑﻨﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٥‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪218‬‬ ‫‪s ٥‬ت ا‪ +‬ٴذن‪:‬‬ ‫ﻋﺎﻟﻤﺎ‬ ‫‬‫ﻓﻘﻴﻬﺎ(‪ ،‬ﺃﻱ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﻛﻮﻥ ﺍﻟﻤﺆﺫﻥ ﺃﻣﻴ ﻨﺎ ‬ ‫‬ ‫ﺣﺎﻓﻈﺎ ﻟﻸﻭﻗﺎﺕ ﻋﺎﺭﻑ ﺑﻬﺎ ﻟﻤﺎ ﺭﻭﻱ‪:‬‬ ‫ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻭﺍﻋﺘﻘﺎﺩﻩ )ﻭﺭ ﻋﺎ‪،‬‬ ‫»ﺍﻟﻤﺆﺫﻧﻮﻥ ﺃﻣﻨﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺿﻤﻨﺎﺀ« ﻭﻟﻴﺠﺘﻬﺪ ﻓﻲ ﺿﺒﻂ ﺍﻷﻭﻗﺎﺕ ﻭﻟﻴﺴﻤﻊ ﺑﺄﺫﺍﻧﻪ‬ ‫ﻭﻟﻴﻤﺪ ﺻﻮﺗﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ()‪.(١‬‬ ‫‪Y ٦‬وط اﻷذان‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ ١ :‬ ﺍﻟﻮﻗﺖ ﻭﻻ ﻳﺠﻮﺯ ﻗﺒﻠﻪ ﻟﻐﻴﺮ ﺻﺒﺢ‬ ‫ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ(‪ :‬ﻻ ﻳﺆﺫﻥ ﻗﺒﻠﻪ )ﺇﻥ ﺃﺫﻥ ﻗﺒﻠﻪ ﺃﻋﺎﺩﻩ ﻛﻐﻴﺮﻩ(‪) .‬ﻭﻗﻴﻞ(‪ :‬ﺍﻟﺼﺒﺢ ﻟﻪ‬ ‫)ﺃﺫﺍﻥ ﻗﺒﻠﻪ ﻭﺁﺧﺮ ﺑﻌﺪﻩ( )ﻭﻻ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ ﺇﻥ ﺧﺮﺝ( ﺍﻟﻮﻗﺖ‪) ...‬ﻭﻻ ﻳﺆﺫﻥ ﺑﻐﻴﻢ‬ ‫ﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﺍﻟﻮﻗﺖ( ﻓﺈﻧﻪ ﺑﺪﻋﺔ‪ ٢) ...‬ ﻭﻧﺪﺏ ﺑﻄﻬﺎﺭﺓ ﻭﺇﻥ ﻟﺜﻮﺏ ﺃﻭ ﺑﻘﻌﺔ ﻭﻻ‬ ‫ﻳﻔﺴﺪ ﺑﺤﺪﺙ ﻗﻲﺀ ﺃﻭ ﺭﻋﺎﻑ ﺃﻭ ﺧﺪﺵ ﺃﻭ ﺑﻮﻝ ﺃﻭ ﻏﺎﺋﻂ( ﻭﻏﻴﺮﻫﻦ ﻣﻦ )ﺍﻟﻨﺠﺲ(‬ ‫ﻭﻳﺘﻴﻤﻢ ﻛﺬﻟﻚ ﺑﻼ ﻭﺿﻮﺀ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺴﺪ‪) ...‬ﻭﻫﻞ ﻳﻌﻴﺪ ﺇﻥ ﺗﻜﻠﻢ ﻣﻌﻪ ﺃﻭ ﺃﻛﻞ ﺃﻭ‬ ‫ﺷﺮﺏ ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ( ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺇﻥ ﺗﻜﻠﻢ ﺑﻐﻴﺮ ﺣﺎﺟﺔ ﺃﻋﺎﺩ ﺃﻭ ﺑﺤﺎﺟﺔ‬ ‫ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪ ٣ .‬ )ﻭﺑﻮﺟﻮﺏ ﺍﻟﻤﻮﺍﻻﺓ( ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ٤ ...‬ )ﻭﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﺑﺎﻟﻌﺮﺑﻴﺔ(‪ ٥ .‬ )ﻭﺍﺳﺘﻘﺒﺎﻝ ﻣﻊ ﻗﻴﺎﻡ( ﺇﻻ ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻓﻴﻠﺘﻔﺖ ﺑﻮﺟﻬﻪ ﻓﻘﻂ‬ ‫ﻟﻠﻴﻤﻴﻦ ﻭﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ ﻟﻠﺸﻤﺎﻝ ﻭﻓﻲ ﻫﺬﺍ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﻗﻮﻻﻥ )ﻭﻳﻌﻴﺪ‬ ‫ﺇﻥ ﻗﻌﺪ ﺑﻼ ﻋﺬﺭ ﻭﻗﻴﻞ‪ :‬ﻻ(‪ ٦ .‬ ﻭﻗﻴﻞ ﺑﺎﺷﺘﺮﺍﻁ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻤﻜﺎﻥ ﺇﻥ ﺃﻣﻜﻦ‪.(٢)...‬‬ ‫‪, ٧‬و>ت اﻷذان‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﻭﻛﺮﻩ ﺃﻣﺎﻡ ﻣﺴﺠﺪ( ﻟﺌﻼ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ ﻋﻨﺪ ﺍﻟﺬﻫﺎﺏ ﻟﻺﻗﺎﻣﺔ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٧/٢٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٩/٢٨‬‬ ‫‪219‬‬‫‪ ١٦‬ ﺍﻷﺫﺍﻥ‬ ‫ﻭﺳﺎﻋﻴﺎ( ﺑﻼ ﺿﺮﺭ ﻣﻊ ﻛﺮﺍﻫﺔ‪....‬‬ ‫‬‫ﻣﺎﺷﻴﺎ‬ ‫‬‫‪ ٢‬ )ﻭﻳﺠﺰﻯ‬ ‫‪ ٣‬ )ﻭﺇﻥ ﺍﺳﺘﻘﺒﻞ ﻭﺇﻥ ﻏﻠﻂ ﻓﻴﻪ ﺑﺤﺮﻑ ﺃﻭ ﺣﺮﻓﻴﻦ ﺃﻋﺎﺩ ﻣﻦ ﻫﻨﺎﻙ( )ﻭﺟﺎﺯ ﻣﻊ‬ ‫ﺍﻟﺘﻨﻘﻞ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ ﻟﻀﺮﺭ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻟﻰ ﻣﻜﺎﻥ ﻻ ﻳﺴﻤﻊ ﻣﻨﻪ ﺍﻷﺫﺍﻥ‬ ‫ﻣﻦ ﺑﺎﻟﻤﻨﺘﻘﻞ ﻋﻨﻪ(‪ ٤ .‬ ﻭﻻ ﻳﺠﻮﺯ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﻤﻊ ﻣﻨﻪ )ﻭﺍﻟﺘﻨﺠﻴﺔ ﻭﺇﻥ‬ ‫ﻟﻤﺎﻝ ﺍﻟﻐﻴﺮ( ﺍﻟﺬﻱ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺿﻤﺎﻧﻪ )ﻭﺻﺢ ﺍﻟﺒﻨﺎﺀ ﻣﻌﻬﻤﺎ‪.(١)(...‬‬ ‫‪ ٨‬أذان ا‪ 1‬وإذ!‪:/$R /‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺠﺰﺉ ﺟﻤﺎﻋﺔ ﺃﺫﺍﻥ ﻃﻔﻞ ﻣﻤﻴﺰ ﺃﻭ ﻋﺒﺪ( ﻭﺇﻥ ﺑﻼ‬ ‫ﺇﺫﻥ ﻭﺇﻗﺎﻣﺔ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻥ ﺃﺫﻥ ﺧﻼ ﻓﺎﻟﺒﻌﺾ ﻓﻲ ﺃﺫﺍﻥ ﺍﻟﻄﻔﻞ ﻭﺇﻗﺎﻣﺘﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﻌﺒﺪ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻩ )ﻻ ﻣﺠﻨﻮﻥ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﺍﻣﺮﺃﺓ(ﻓﻼ ﻳﺠﺰﺉ)ﻭﻳﺆﺫﻥ(‬ ‫ﺍﻟﺮﺟﻞ )ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺤﻞ ﺑﺈﺫﻥ ﻣﻦ ﻟﻪ ﺃﺫﺍﻥ ﻓﻴﻪ( ﺇﻥ ﺻﺢ ﺃﺫﺍﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻪ ﺇﺫﻥ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﺇﺫﻧﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺆﺫﻥ ﺇﻻ ﺑﺈﺫﻥ ﺍﺛﻨﻴﻦ‪،‬‬‫ﻓﻴﻪ ﻭﻟﻮ ‬ ‫ﻃﻔﻼ ﺃﻭ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺤﻞ)‪.(٢‬‬ ‫‪F ٩‬د اﻷذان‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺆﺫﻥ ﻣﺘﻌﺪﺩ( ﻓﻲ ﺟﻤﺎﻋﺔ ﺃﻭ ﺯﺍﻭﻳﺔ ﺃﻭ ﻧﺤﻮ‬ ‫ﻣﻌﺎ ﻭﻻ ﻭﺍﺣﺪ ﺑﻌﺪ ﺁﺧﺮ( ﻭﺃﺟﺎﺯ ﺫﻟﻚ ﻛﻠﻪ ﺑﻌﺾ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﻉ‬ ‫ﺫﻟﻚ ﺃﻭ )ﺑﻤﺴﺠﺪ ‬ ‫ﻭﺍﺣﺪﺍ‪ .‬ﻭﺇﻥ ﺗﺴﺎﺑﻖ ﻣﻀﻰ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻷﺫﺍﻥ‬ ‫‬‫ﻓﻲ ﺍﻷﺫﺍﻥ ﻣﺘﻌﺪﺩ ﺳﻜﺘﻮﺍ ﺇﻻ‬ ‫ﻭﺳﻜﺖ ﻏﻴﺮﻩ)‪.(٤)(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٣٠‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٣٠‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ‪...‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪220‬‬ ‫‪ ١٠‬ا'‪ /'$$L P‬و‪:/+,-‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺘﺜﻮﻳﺐ( ﺃﺻﻠﻪ ﻛﻞ ﻧﺪﺍﺀ ﻭﻗﺖ ﺍﻟﺼﺒﺢ ﺑﻌﺪ‬ ‫‬ ‫ﻣﺘﺼﻼ ﺑﺎﻷﺫﺍﻥ‬‫)ﺃﺫﺍﻥ ﺍﻟﺼﺒﺢ( ﺍﻟﻮﺍﻗﻊ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ‬ ‫ﻣﺜﻼ )ﺑﺘﺮﺍﺥ( ﻻ‬ ‫)ﺑﻬﻨﻴﻬﺔ( ﺃﻱ‪ :‬ﻭﻗﺖ ﻗﻠﻴﻞ )ﺇﻟﻰ ﺍﺣﻤﺮﺍﺭ ﺑﻘﻴﺎﻡ ﻭﺍﺳﺘﻘﺒﺎﻝ ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺤﻲ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ( )ﻭﺣﻜﻤﻪ ﻭﺷﺮﻭﻃﻪ ﻛﺎﻷﺫﺍﻥ ﻭﻛﺬﺍ ﺍﻟﻨﻘﺺ(‬ ‫)ﻭﺇﻧﻤﺎ ﻳﺜﻮﺏ ﻣﻦ ﺃﺫﻥ‪ ،‬ﻭﺇﻥ ﻣﻨﻊ ﺑﻌﺬﺭ ﺃﻗﺎﻡ ﻏﻴﺮﻩ ﺑﻼ ﺗﺜﻮﻳﺐ(‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻛﻠﻤﺎ‬ ‫ﻣﻨﻊ ﺍﻟﻤﺆﺫﻥ ﺑﻴﻦ ﺍﻟﺘﺜﻮﻳﺐ ﻣﺎﻧﻊ ﺛﻮﺏ ﻏﻴﺮﻩ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻷﻧﻪ ﮊ ﻗﺎﻝ‪» :‬ﺇﻥ‬ ‫ﺃﺧﺎ ﺻﺪﺍﺀ ﻫﻮ ﺃﺫﻥ«)‪.(١‬‬ ‫‪ ١١‬اﻹ) و‪:+,-‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻹﻗﺎﻣﺔ ﺳﻨﺔ ﻛﺎﻷﺫﺍﻥ ﺑﻞ ﻫﻲ ﺁﻛﺪ ﻣﻨﻪ( ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻘﻞ ﻣﺴﻨﻮﻥ‪ ..‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺇﻗﺎﻣﺔ‪ ،‬ﻭﻳﺰﻳﺪ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﺑﻌﺪ‬ ‫ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ ...‬ﻭﻛﺎﻥ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻳﻔﺮﺩ ﺍﻹﻗﺎﻣﺔ ﻭﺃﻭﻝ‬ ‫ﻣﻦ ﺃﻓﺮﺩﻫﺎ ﻣﻌﺎﻭﻳﺔ‪) ...‬ﻭﻳﻘﻴﻬﻤﺎ ﺍﻟﻔﺬ ﻟﻨﻔﺴﻪ ﺇﻥ ﺻﻠﻰ ﺑﻮﻗﺖ ﻭﻣﻦ ﺃﻭﺟﺒﻬﺎ ﺃﻟﺰﻡ‬ ‫ﺗﺎﺭﻛﻬﺎ ﺍﻹﻋﺎﺩﺓ( )ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻧﺎﻡ ﻋﻦ ﺻﻼﺓ ﺃﻭ ﻧﺴﻴﻬﺎ ﺻﻼﻫﺎ ﺑﺈﻗﺎﻣﺔ ﺣﻴﻦ ﺍﻧﺘﺒﺎﻩ‬ ‫ﺃﻭ ﺫﻛﺮ ﻭﻫﻮ ﻭﻗﺘﻬﺎ( )ﻭﻣﻦ ﻓﺴﺪﺕ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺑﺈﺧﻼﻝ ﺷﺮﻁ ﻓﺄﻋﺎﺩﻫﺎ ﺑﻮﻗﺘﻬﺎ‬ ‫ﺃﻗﺎﻡ ﻻ ﺇﻥ ﺧﺮﺝ ﻭﺇﻥ ﺩﺧﻠﻬﺎ ﺑﺈﻛﻤﺎﻝ ﺛﻢ ﺍﻧﺘﻔﻀﺖ ﺃﻋﺎﺩﻫﺎ ﺑﺪﻭﻧﻬﺎ ﻭﻟﻮ ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻻ ﻳﻀﺮﻫﺎ ﻛﻼﻡ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻞ‪ ،‬ﻭﺣﻜﻤﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻛﺎﻟﺼﻼﺓ(‪.‬‬ ‫ﻭﺃﺣﻜﺎﻣﻬﺎ ﻛﺄﺣﻜﺎﻡ ﺍﻷﺫﺍﻥ ﻓﻲ ﺍﻟﻤﻮﺍﻻﺓ ﻭﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪.....‬‬ ‫ﻣﻮﻓﻴﺎ ﻟﻌﺬﺭ( ﻭﻻ ﻳﻘﻴﻢ ﺇﻥ ﺻﻠﻰ‬ ‫‬‫ﻗﺎﻋﺪﺍ( ﻟﻌﺬﺭ )ﺃﻭ‬ ‫‬‫)ﻭﻳﻘﻴﻢ ﺍﻟﻔﺬﺍﻟﻔﺮﺩ ‬ ‫ﻣﻤﻴﺰﺍ )ﻭﺗﺠﺰﺉ ﺇﻗﺎﻣﺔ ﻓﺬ‬ ‫‬‫ﻣﻀﻄﺠﻌﺎ ﻭﻳﺠﻮﺯ ﻣﻦ ﺍﻟﻄﻔﻞ ﺇﻥ ﺭﺍﻫﻖ ﺃﻭ ﻛﺎﻥ‬ ‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٣٢/٣١‬‬ ‫‪221‬‬‫‪ ١٦‬ ﺍﻷﺫﺍﻥ‬ ‫‬ ‫ﺩﺍﺧﻼ ﻣﻌﻪ ﻭﺇﻥ ﻟﻢ ﻳﺤﻀﺮﻫﺎ( )ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻣﻘﻴﻤﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺃﻭ ﻟﺠﻤﺎﻋﺔ‬ ‫ﻟﻨﻔﺴﻪ‬ ‫ﺇﻥ ﻗﻌﺪ ﺑﻌﺪﻫﺎ ﺃﻭ ﻗﻌﺪﻫﺎ ﻗﺪﺭ ﻣﺎ ﺗﺼﻠﻲ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﻗﻮﻻﻥ( )ﻭﻣﻦ ﺃﻗﺎﻡ ﺑﻼ‬ ‫ﻧﻴﺔ ﺃﺟﺰﺗﻪ ﻭﻳﻌﻴﺪﻫﺎ ﻣﻦ ﺃﻗﺎﻡ ﻟﻸﻭﻟﻰ ﻇﺎ ‪‬ﻧﺎ ﺃﻧﻪ ﻟﻢ ﻳﺼﻠﻬﺎ ﻭﻛﺬﺍ ﻣﻦ ﺗﻌﻤﺪ ﺑﻬﺎ‬ ‫ﺻﻠﻰ()‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٣‬ ‪.٣٧‬‬ ‫‪222‬‬ ‫‪١٧‬‬ ‫‪Q‬س ا ﻼة‬ ‫‪ 'T #,- ١‬ارة‪:‬‬ ‫ﻧﺎﺳﻴﺎ ﻟﻢ ﻳﻌﺪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﻠﺒﺎﺱ( ﻭﺇﻥ ﺻﻠﻰ ﺑﺪﻭﻧﻪ‬ ‫ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺃﻋﺎﺩ ﻋﻨﺪﻧﺎ‪)...‬ﻭﺃﻗﻠﻪ ﺛﻮﺏ ﻃﺎﻫﺮ ﺳﺎﺗﺮ ﻋﻮﺭﺓ ﻣﺼﻞ ﻭﻇﻬﺮﻩ ﻭﺻﺪﺭﻩ(‪،‬‬ ‫ﻳﺼﻞ ﺃﺣﺪﻛﻢ ﺑﺜﻮﺏ ﻭﺍﺳﻊ ﻟﻴﺲ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﻣﻨﻪ‬ ‫‪‬‬‫ﻭﻗﻴﻞ‪ :‬ﻭﻣﻨﻜﺒﻴﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻻ‬ ‫ﺷﻲﺀ«)‪ .(١‬ﻓﻼﺑﺪ ﺃﻥ ﻳﺴﺘﺮ ﺃﻋﻠﻰ ﺻﺪﺭﻩ ﺇﻟﻰ ﺃﺳﻔﻞ ﺍﻟﻌﻨﻖ ﻣﻦ ﺍﻟﺠﻮﺍﻧﺐ ﻭﻗﺪﺍﻡ ﻭﺧﻠﻒ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺸﺘﺮﻁ ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻓﻘﻂ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺮﻛﻮﻉ ﻭﻏﻴﺮﻫﻤﺎ ﻭﻫﻲ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺴﺮﺓ‬ ‫ﻭﺍﻟﺮﻛﺒﺔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪) ...‬ﻣﻦ ﺻﻮﻑ ﺃﻭ ﻗﻄﻦ ﺃﻭ ﻭﺑﺮ ﺃﻭ ﺷﻌﺮ ﺃﻭ ﻧﺒﺎﺕ‬ ‫ﻭﻧﺪﺏ ﺍﻷﺑﻴﺾ( ﻭﻛﺜﺮﺓ ﺍﻟﺜﻴﺎﺏ‪) ...‬ﻭﺻﺤﺖ ﺑﺨﻒ ﻃﺎﻫﺮ( ﻭﺇﻥ ﻣﻦ ﺟﻠﺪ ﺃﻭ ﺻﻮﻑ‬ ‫)ﺃﻭ ﻗﺮﻕ( ﻟﺒﺎﺱ ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﺴﺎﻕ ﺃﻭ ﻟﺒﺎﺱ ﺍﻟﺴﺎﻕ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ‪) ...‬ﻭﻓﻲ ﺍﻟﻨﻌﻞ ﻗﻮﻻﻥ‬ ‫ﻭﻧﺪﺏ ﺍﻟﻨﺰﻉ( ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻭﻧﺤﻮﻩ‪ ،‬ﺃﻭ ﺇﺭﺍﺩﺓ ﺍﻟﺼﻼﺓ )ﺍﺣﺘﻴﺎﻃ ﺎ( ﻋﻦ‬ ‫ﻭﺗﻌﻈﻴﻤﺎ ﻟﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺻﻠﻮﺍ ﻓﻲ ﺍﻟﻨﻌﺎﻝ ﻭﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ«)‪.(٣‬‬ ‫‬ ‫)‪(٢‬‬ ‫ﺍﻟﻨﺠﺲ‬ ‫‪Q #,- ٢‬س ا‪ 2‬وا‪:P>B‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻟﺒﺎﺱ ﺍﻟﺤﺮﻳﺮ( ﺍﻟﺒﺮﻱ ﻭﺣ ‪‬ﻞ ﻟﻪ‬ ‫ﻛﺜﻴﺮﺍ‬‫ﺍﻟﺤﺮﻳﺮ ﺍﻟﺬﻱ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺒﺤﺮ‪) ....‬ﻭﺍﻷﺑﺮﻳﺴﻢ( )ﻭﺍﻟﺬﻫﺐ ﻣﻄﻠﻘﺎ( ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٩/٣٨‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٢٧‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪.‬‬ ‫‪223‬‬‫‪ ١٧‬ ﻟﺒﺎﺱ ﺍﻟﺼﻼﺓ‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ‪ ...‬ﻭﻧﻬﻰ ﮊ ﻋﻦ ﺗﻔﺮﻳﺲ ﺍﻟﺤﺮﻳﺮ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ )ﻭﺟﻮﺯ‬ ‫ﻗﺪﺭ ﺃﻭﻗﻴﺔ( ﻣﻦ ﺣﺮﻳﺮ ﺑﺜﻮﺏ ﻳﻼﻣﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﻨﻊ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻭﺭﻭﻱ‬ ‫ﺇﺟﺎﺯﺓ ﻣﻮﺿﻊ ﺇﺻﺒﻌﻴﻦ ﺑﺜﻮﺏ ﻓﻴﻬﺎ)‪.(١‬‬ ‫‪Q #,- ٣‬س ا‪+‬دن‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻨﻊ ﻛﻞ ﺟﺴﺪ( ﺃﻱ‪ :‬ﺟﺴﻢ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﻘﺼﺪﻳﺮ ﻭﺍﻟﻨﺤﺎﺱ ﺍﻷﺣﻤﺮ ﻓﻠﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺼﻠﻮﺍ ﺑﻠﺒﺎﺱ ﻧﺴﺞ ﻓﻴﻪ ﺍﻷﻧﻚ ﺃﻭ‬ ‫ﺍﻟﺸﺒﺔ«)‪ (٢‬ﻓﺎﻷﻧﻚ ﺍﻟﻘﺼﺪﻳﺮ ﻭﺍﻟﺸﺒﺔ ﺑﻔﺘﺤﺘﻴﻦ‪ :‬ﺍﻟﻨﺤﺎﺱ ﺍﻷﺣﻤﺮ‪ ،‬ﻭﻗﻴﺲ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻏﻴﺮﻫﻤﺎ ﻛﺎﻟﺮﺻﺎﺹ ﻭﺍﻟﺤﺪﻳﺪ)‪.(٣‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻤﻨﻊ ﺍﻟﻨﺤﺎﺱ ﺍﻷﺣﻤﺮ ﻭﺍﻟﻘﺼﺪﻳﺮ ﻭﺍﻟﺮﺻﺎﺹ ﻓﻘﻂ ﻛﺎﻟﺬﻫﺐ‪ ،‬ﻭﺇﻥ‬ ‫ﺻﻠﻰ ﺑﺎﻟﺬﻫﺐ ﻓﻤﺴﻪ ﻓﺴﺪﺕ ﺻﻼﺗﻪ‪) ...‬ﻏﻴﺮ ﻓﻀﺔ ﻓﻴﻬﺎ( ﻣﻊ ﻣﺲ )ﻋﻨﺪ ﺍﻷﻛﺜﺮ(‬ ‫‬ ‫ﺣﻤﻼ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﻜﺮﺍﻫﺔ‪) ...‬ﻭﺟﺎﺯ‬ ‫ﻭﺃﺟﺎﺯ ﻏﻴﺮ ﺍﻷﻛﺜﺮ ﺍﻟﻤﻌﺎﺩﻥ ﻭﻟﻮ ﻣﻊ ﻣﺲ‬ ‫ﻛﺜﻴﺮﺍ ﻣﺲ ﺃﻭ ﻟﻢ‬‫ﺍﻟﺤﺮﻳﺮ ﻭﺍﻟﺬﻫﺐ ﻟﻠﻨﺴﺎﺀ ﻣﻄﻠﻘﺎ( ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫ﻳﻤﺲ ﺇﻻ ﻓﻲ ﺍﻹﺣﺮﺍﻡ ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ ﻓﻼ ﺗﻠﺒﺴﻬﺎ)‪.(٤‬‬ ‫‪Q ٤‬س ا ;د وا' و‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺼﻠﻰ ﺑﺠﻠﻮﺩ ﻏﻴﺮ ﻓﺮﻭ ﻭﺇﻥ ﺩﺑﻐﺖ(‪ ،‬ﻭﺍﻟﻔﺮﻭ‬ ‫ﺍﻟﺠﻠﺪ ﺍﻟﺬﻱ ﻳﻠﺒﺲ ﺯﻳﻨﺔ ﺃﻭ ﺃﺯﻳﻞ ﺧﺸﻮﻧﺘﻪ ﻭﺃﻟﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﺟﻠﺪ ﺣﻴﻮﺍﻥ ﻣﺨﺼﻮﺹ‪،‬‬ ‫ﻭﺷﻤﻞ ﺟﻠﺪ ﺍﻟﻨﻤﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻄﻬﺎﺭﺗﻪ‪) ...‬ﻣﺎ ﻭﺟﺪ ﻏﻴﺮﻫﻤﺎ( ﻭﺟﺎﺯ ﺑﺠﻠﺪ ﻓﺮﻭ ﺇﻥ‬ ‫ﻟﻢ ﻳﺪﺑﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﺑﻎ )ﻭﺟﻮﺯ( ﺃﻥ ﻳﺼﻠﻲ ﺑﻬﺎ ﺇﻥ ﺩﺑﻐﺖ ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻟﻢ ﺗﺪﺑﻎ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤٠/٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٢٨‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﺣﻤﺪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٢٩‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪224‬‬ ‫ﻭﻭﺟﺪ ﻏﻴﺮﻫﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺇﺫ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﻟﺰﻳﻨﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪$ ﴿ :‬‬ ‫‪] ﴾ %‬ﺍﻷﻋﺮﺍﻑ‪ [٣١ :‬ﻛﻞ ﻟﺒﺎﺱ ﻃﺎﻫﺮ ﺳﺎﺗﺮ ﺣﻼﻝ )ﻭﻓﻲ ﺛﻮﺏ ﺫﻱ ﺗﺼﺎﻭﻳﺮ(‬ ‫ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﺍﻟﺠﺴﺪ ﻧﺴﺠﺖ ﺃﻭ ﺧﻴﻄﺖ ﺃﻭ ﺻﺒﻐﺖ )ﻗﻮﻻﻥ( ﻭﺍﻟﻤﺠﻴﺰ‬ ‫ﺭﻗﻤﺎ ﻓﻲ ﺛﻮﺏ«)‪) (١‬ﻭﺍﻟﻤﻨﻊ ﺃﺻﺢ( ﻷﻥ ﺃﺻﻞ ﻣﻨﻊ‬‫ﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ﮊ‪» :‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ‬ ‫ﺍﻟﺤﺮﻳﺮ ﺟﺎﺀ ﻓﻲ ﺛﻮﺏ ﻟﻌﺎﺋﺸﺔ ﻓﻴﻪ ﺭﻗﻢ ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﺠﻮﺍﺯ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺑﺮﺃﺱ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻳﻀﺎ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺃﺱ«‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪) :‬ﺟﻮﺍﺯ‬ ‫ﻛﺎﻥ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﻟﻢ ﻳﺠﺰ ‬ ‫ﻣﺎ ﺻﻮﺭﺓ ﻏﻴﺮ ﺍﻟﺤﻴﻮﺍﻥ ﻟﻘﻮﻟﻪ ﮊ ﻓﻲ ﺍﻟﻤﺼﻮﺭﻳﻦ‪» :‬ﺇﻧﻪ ﻳﻘﺎﻝ ﻟﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﺃﺣﻴﻮﺍ ﻣﺎ ﺧﻠﻘﺘﻢ«‪ ،‬ﻭﺍﻟﺨﺎﻣﺲ‪ :‬ﻣﺎ ﻓﻴﻪ ﺻﻮﺭﺓ ﻏﻴﺮ ﺍﻟﺤﻴﻮﺍﻥ ﻭﻏﻴﺮ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺸﺠﺮ‬ ‫ﻭﻛﺬﺍ ﻣﻘﺎﺑﻠﻬﺎ ﺇﻻ ﺇﻥ ﺍﺭﺗﻔﻌﺖ ﻗﺪﺭ ﺛﻼﺛﺔ ﺃﺫﺭﻉ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺣﻤﻠﻬﺎ ﻓﻲ ﺟﻴﺐ)‪.(٢‬‬ ‫‪ #,- ٥‬ا;‪Q‬س ‪ $N‬ا و‪Q‬س ‪ $N‬ا‪:#;+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺑﻐﻴﺮ ﺳﺎﺗﺮ ﻟﻘﺼﺮ ﺃﻭ ﻧﻔﻮﺫ( ﻟﺨﺮﻕ ﺃﻭ ﺗﻔﺎﺳﺢ ﺃﻭ‬ ‫ﺭﻗﺔ ﻭﺗﻜﺮﻩ ﺑﺜﻮﺏ ﻳﺼﻒ ﻭﻻ ﻳﻨﻔﺬ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻗﺪﺭ ﺩﺭﻫﻢ ﺍﻧﻜﺸﻒ‬ ‫ﻣﻦ ﻋﻮﺭﺓ ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺃﻛﺜﺮ ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﺍﻟﺼﻼﺓ ﺑﻼ ﻟﺒﺎﺱ‪ ،‬ﻭﺑﻌﺾ‬ ‫ﺇﻥ ﻧﺴﻲ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﺎﻧﻜﺸﺎﻑ ﻋﻮﺭﺗﻪ ﻣﻦ ﻟﺒﺎﺱ‪ ،‬ﻭﺇﻥ ﻛﺸﻔﻬﺎ ﺍﻟﺮﻳﺢ ﻓﺮﺩ ﺍﻟﻤﺼﻠﻲ‬ ‫ﺛﻮﺑﻪ ﺻﺤﺖ ﺻﻼﺗﻪ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﺮﻳﺢ‪ ...‬ﻭﺍﻟﺤﻖ ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ‪) :‬ﻭﻻ ﻳﺼﻠﻲ‬ ‫ﺑﺜﻮﺏ ﻳﺼﻒ( ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺗﺒﻴﻦ ﻣﻨﻪ ﺃﺷﺨﺎﺹ ﺍﻷﻋﻀﺎﺀ ﻟﺮﻗﺘﻪ‪...‬‬ ‫)ﻭﻻ ﺑﺜﻮﺏ ﻣﺸﺮﻙ( ﻟﺒﺴﻪ ﺃﻭ ﺟﺎﺀ ﻣﻨﻪ )ﺃﻭ ﺑﺨﻴﺎﻃﺘﻪ ﺃﻭ ﻧﺴﺠﻪ ﻗﺒﻞ ﻏﺴﻠﻪ(‬ ‫ﻭﻣﻦ ﺃﺟﺎﺯ ﺑﻠﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﻛﺮﻩ ﻛﺮﻩ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯﻩ ﻣﻦ‬ ‫ﻏﻴﺮﻫﻢ ﺃﺟﺎﺯﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻨﺠﺲ ﺑﻠﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ‪ ،‬ﻭﺑﺎﻟﺨﻼﻑ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﻤﺤﺎﺭﺑﻴﻦ‪ ،‬ﻭﺃﺟﻴﺰﺕ ﺑﺜﻮﺏ ﻣﺸﺮﻙ ﻟﻢ ﻳﻠﺒﺴﻪ‪ ،‬ﻭﺃﺟﻴﺰﺕ ﺑﺜﻮﺑﻪ ﺇﻥ ﻛﺎﻥ ﻣﻄﻮ ‪‬ﻳﺎ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤٣/٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٠‬‬ ‫‪225‬‬‫‪ ١٧‬ ﻟﺒﺎﺱ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﻤﻨﻊ ﺃﺣﻮﻁ ﻭﻳﻨﺒﻐﻲ ﺍﻻﺣﺘﻴﺎﻁ )ﺃﻭ ﺑﺜﻮﺏ ﺑﻪ ﺷﻌﺮﻩ ﺃﻭ ﺷﻌﺮ ﺧﻨﺰﻳﺮ ﺃﻭ ﻗﺮﺩ ﺃﻭ‬ ‫ﺑﺎﻟﻎ ﺃﻗﻠﻒ( )ﺃﻭ ﺷﻌﺮ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﺃﻭ ﺟﻨﺐ( )ﻭﺻﺤﺖ ﺑﻬﻤﺎ ﺑﻌﺪ ﻏﺴﻞ(‬ ‫ﻟﻠﺸﻌﺮﻳﻦ ﻭﺣﺪﻫﻤﺎ ﺃﻭ ﻓﻲ ﺍﻟﺜﻮﺏ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻬﻤﺎ)‪.(١‬‬ ‫‪s #,- ٦‬ﻼة ا^‪Q UR 1‬س ا‪+‬أة وا‪:6,‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺼﻠﻲ ﺭﺟﻞ ﺑﺜﻮﺏ ﺍﻣﺮﺃﺓ( ﻭﻟﻮ ﺃﺟﻨﺒﻴﺔ )ﺇﻥ ﻟﻢ ﻳﺨﻒ‬ ‫ﻓﺘﻨﺘﻪ( ﻛﺸﻢ ﺭﺍﺋﺤﺔ )ﻛﻌﻜﺴﻪ( ﻭﺇﻥ ﺍﻓﺘﺘﻦ ﺃﻭ ﺍﻓﺘﺘﻨﺖ ﺑﺄﺷﻐﺎﻝ ﺑﻨﺤﻮ ﺍﻟﺸﻢ ﻓﺴﺪﺕ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺻﺤﺖ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﻠﻲ ﺑﺜﻮﺏ ﺫﻱ ﻣﺤﺮﻡ ﺇﻥ ﻭﺟﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺕ‬ ‫ﻣﻦ ﻓﺴﺎﺩ ﺍﻟﺼﻼﺓ ﺇﻧﻤﺎ ﻫﻮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺮﺍﺋﺤﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ‬ ‫ﻣﻴﻼ ﺇﻟﻰ ﺍﻟﺠﻤﺎﻉ‬ ‫ﻛﺎﻧﺖ ﺃﺟﻨﺒﻴﺔ ﺃﻭ ﺫﺍﺕ ﻣﺤﺮﻡ‪) ...‬ﻭﻫﻲ ﻛﻬﻮ ﺳﻮﺍﺀ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻠﺒﺎﺱ ﻟﻠﺼﻼﺓ‪،(...‬‬ ‫)ﻭﻗﺪ ﺷﺪﺩ ﺑﺈﻓﺴﺎﺩ ﺻﻼﺗﻬﺎ ﻓﻲ ﻛﺸﻒ ﻏﻴﺮ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ( ﻣﺜﻞ ﺃﻥ ﺗﻜﺸﻒ ﺷﻌﺮﻫﺎ‬ ‫ﺑﺪ ﻣﻦ ﺳﺘﺮ ﻗﺪﻣﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫ﺃﻭ ﺭﺃﺳﻬﺎ ﺃﻭ ﺫﺭﺍﻋﻬﺎ ﺃﻭ ﺭﺟﻠﻬﺎ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ‬ ‫ﻷﻣﺮﻩ ﮊ ﺑﺬﻟﻚ‪) ...‬ﻭﺭﺧﺺ ﻟﻬﺎ ﺃﻥ ﺗﺼﻠﻲ ﺑﻤﺎ ﺗﻘﻌﺪ ﺑﻪ ﺑﻴﻦ ﻧﺴﺎﺀ ﺃﻭ ﻣﻊ ﻣﺤﺮﻡ(‬ ‫ﺑﺪﻭﻥ ﺍﺳﺘﺤﻴﺎﺀ ﻣﺜﻞ ﺃﻥ ﺗﻜﺸﻒ ﺭﺃﺳﻬﺎ ﻭﺑﺪﻧﻬﺎ ﻭﻋﻨﻘﻬﺎ ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﺴﺎﻕ‪) ...‬ﻭﻻ‬ ‫ﺑﺄﺱ ﺇﻥ ﺻﻠﺖ ﺑﻼ ﺧﻤﺎﺭ ﺑﺒﻴﺘﻬﺎ( )ﻭﺗﻘﻠﺪ ﻋﻨﻘﻬﺎ ﻭﺇﻥ ﺑﺨﻴﻂ( ﻭﺇﻻ ﻓﺴﺪﺕ)‪.(٢‬‬ ‫‪ ٧‬ا'‪ UR C$Y‬ا;‪Q‬س ‪F7‬وب‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻧﺪﺏ ﻟﺮﺟﻞ ﺃﻥ ﻳﻮﺷﺢ ﻣﻦ ﺇﺑﻄﻪ ﺃﻭ ﺳﺮﺗﻪ ﻟﺮﻛﺒﺘﻪ‬ ‫ﺑﻄﺮﻑ ﺛﻮﺏ ﻭﺟﺒﺔ ﻭﻗﻤﻴﺺ ﻭﺳﺮﻭﺍﻝ‪ ،‬ﻭﻳﻠﻒ ﻟﻤﺮﻓﻘﻴﻪ ﻓﻼ ﻳﻨﺎﻝ ﻋﻮﺭﺗﻪ ﻣﻦ ﺳﺮﺓ‬ ‫ﻟﺮﻛﺒﺔ‪ ،‬ﻭﻓﻲ ﻣﺲ ﺍﻹﻧﺴﺎﻥ ﻋﻮﺭﺗﻪ ﺑﻐﻴﺮ ﻳﺪﻩ ﻗﻮﻻﻥ ﻓﻲ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‪(...‬‬ ‫ﻭﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﺪﻭﻧﻪ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻋﻮﺭﺗﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤٤/٤٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٤٤‬ ‪ ،٤٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٤/٤٣٣‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪226‬‬ ‫‪ ٨‬ا‪ UR /7 U7+‬ا;‪Q‬س‪:‬‬ ‫ﻭﻧﻬﻲ ﻓﻴﻬﺎ‪:‬‬ ‫‪ ١‬ ﻋﻦ ﺍﻟﺼﻤﺎﺀ ﻭﻫﻮ ﻟﺒﺲ ﺍﻟﺮﺟﻞ ﺛﻮﺑﻪ ﻭﺷﺪﻩ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﻓﻮﻗﻬﻤﺎ )ﻭﺑﺪﻧﻪ‬ ‫ﻭﺗﺠﻠﻠﻪ ﺑﻪ ﺑﻼ ﺭﻓﻊ ﺟﺎﻧﺐ ﻣﻨﻪ ﻓﻼ ﻳﺴﻬﻞ ﻣﻌﻪ ﺇﻳﺼﺎﻝ ﺃﻋﻀﺎﺋﻪ ﺍﻷﺭﺽ ﺃﻭ‬ ‫ﺭﻣﻲ ﻃﺮﻑ ﺍﻹﺯﺍﺭ ﻋﻠﻰ ﺃﻳﺴﺮ ﻋﺎﺗﻖ ﻓﺘﻨﻜﺸﻒ ﺑﻪ ﻋﻮﺭﺗﻪ ﺗﺄﻭﻳﻼﻥ( ﻭﻋﻠﺔ‬ ‫ﺍﻟﻨﻬﻲ ﺇﻣﺎ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺓ ﺃﻭ ﻋﺪﻡ ﺳﻬﻮﻟﺔ ﺇﻳﺼﺎﻝ ﺍﻟﻌﻀﻮ ﺍﻷﺭﺽ‪...‬‬ ‫‪ ٢‬ )ﻭﻧﻬﻲ ﻋﻦ ﺍﻻﺣﺘﺒﺎﺀ ﻭﻫﻮ ﺭﻣﻲ ﻃﺮﻑ ﻣﻨﻪ ﻋﻠﻰ ﺃﻳﻤﻦ ﻭﺁﺧﺮ ﻋﻠﻰ ﺃﻳﺴﺮ‬ ‫ﻓﺘﻨﻜﺸﻒ ﻋﻮﺭﺗﻪ ﻓﺘﻔﺴﺪ ﺻﻼﺗﻪ )ﻭﻋﻠﻴﻪ؛ ﻓﺈﻥ ﻟﻢ ﺗﻨﻜﺸﻒ ﻭﻭﺻﻠﺖ‬ ‫ﺃﻋﻀﺎﺅﻩ ﺍﻷﺭﺽ ﺻﺤﺖ( ﻗﻴﻞ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻭﻛﺬﺍ ﺍﻟﺼﻤﺎﺀ ﻭﺍﻟﺴﺪﻝ)‪...(١‬‬ ‫‪ ٣‬ )ﻭﻧﻬﻲ ﻋﻦ ﺍﻟﺴﺪﻝ( ﻓﺈﻥ ﺳﺪﻝ ﻭﺍﻧﻜﺸﻔﺖ ﺍﻟﻌﻮﺭﺓ ﻓﺴﺪﺕ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻟﻢ‬ ‫ﺗﻨﻜﺸﻒ ﻟﻢ ﺗﻔﺴﺪ ﻭﻛﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺴﺪﺕ ﻟﻠﻨﻬﻲ‪) ...‬ﻭﻫﻮ ﺳﺪﻝ ﺍﻟﺜﻮﺏ( ﺃﻱ‪:‬‬ ‫ﺇﺭﺧﺎﺅﻩ )ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻤﻨﻜﺐ ﻷﺳﻔﻞ ﻣﻔﺮﻗﺎ ﺑﻴﻦ ﺃﻃﺮﺍﻓﻪ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﻨﻜﺒﻴﻦ‬ ‫ﻷﺳﻔﻞ ﻓﻘﻂ(‪) ...‬ﻭﻳﻜﻮﻥ( ﺍﻟﺴﺪﻝ )ﻣﻦ ﺃﻣﺎﻡ ﻭﻣﻦ ﺧﻠﻒ ﻭﻣﻦ ﺃﺣﺪ ﺍﻟﺠﺎﻧﺒﻴﻦ ﻣﻊ‬ ‫ﺗﻔﺮﻕ ﺃﻃﺮﺍﻓﻪ( )ﻓﺈﻥ ﺍﺟﺘﻤﻌﺖ( ﺃﻃﺮﺍﻓﻪ )ﻓﻴﻤﺎ ﺭﺩﺕ ﺭﻛﺒﺘﺎﻩ ﺇﻟﻰ ﻓﻮﻕ ﻓﻼ ﺑﺄﺱ‬ ‫ﻗﺎﻋﺪﺍ(‪) .‬ﻭﻻ ﺳﺪﻝ‬ ‫ﻭﺟﻮﺯ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺽ ﻭﺭﺧﺺ ﻭﺇﻥ ﻓﻴﻬﺎ ﻭﻛﺬﺍ ﻣﻦ ﻳﺼﻠﻲ ‬ ‫ﺛﻮﺑﺎ ﺁﺧﺮ ﻋﻠﻰ ﻋﻨﻘﻪ ﻏﻴﺮ ﺁﺧﺬ ﻣﻨﻜﺒﻴﻪ ﻷﺳﻔﻞ ﻭﻛﺬﺍ‬ ‫ﻗﻤﻴﺼﺎ ﺇﻥ ﺟﻌﻞ ‬ ‫‬‫ﻟﻤﻦ ﻟﺒﺲ‬ ‫ﻣﺎ ﺭﺩ ﺃﺳﻔﻞ ﻟﻴﺲ ﺑﺴﺪﻝ( )ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺪﻝ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﺳﺪﻝ ﺑﺜﻮﺏ ﻣﻊ ﺍﻧﻜﺸﺎﻑ‬ ‫‬ ‫ﺩﺍﺧﻼ ﻓﻲ ﺍﻟﻨﻬﻲ ﻭﻣﺤﺼﻞ ﻣﺎ ﺫﻛﺮ ﺃﻧﻪ ﻧﻬﻲ ﻋﻦ‬ ‫ﻋﻮﺭﺓ( ﻭﺇﻥ ﻟﻢ ﺗﻨﻜﺸﻒ ﻓﻠﻴﺲ‬ ‫ﺍﻟﺴﺪﻝ ﻓﻘﻴﻞ‪ :‬ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻭﻟﻮ ﺳﺘﺮ ﺑﺜﻮﺏ ﺃﻭ ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﺴﺘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﺗﺤﺖ ﺳﺘﺮ ﺃﻭ ﻓﻮﻗﻪ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺛﻢ ﺇﻧﻪ ﺇﺫﺍ ﻟﻢ ﺗﻨﻜﺸﻒ ﻟﻢ ﺗﻔﺴﺪ ﺍﻟﺼﻼﺓ ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﺴﺪﺕ‪ ،‬ﻭﺍﻟﺴﺪﻝ ﺗﺤﺖ ﺍﻟﻤﻨﻜﺐ ﻏﻴﺮ ﺗﺎﻡ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻟﺘﺎﻡ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٠‬ ‪ ،٥٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٦‬‬ ‫‪227‬‬‫‪ ١٧‬ ﻟﺒﺎﺱ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺯﻫﻮﺍ )ﻭﻟﻮ ﻓﻲ ﻏﻴﺮﻫﺎ(‪،‬‬ ‫‬‫ﻓﺨﺮﺍ‬ ‫‪ ٤‬ )ﻭﻧﻬﻲ ﻋﻦ ﺟﺮ ﺍﻹﺯﺍﺭ ﺧﻴﻼﺀ( ﺃﻱ‪ :‬‬ ‫)ﻭﻟﺒﺎﺱ ﺭﺃﺱ ﻛﻌﻤﺎﻣﺔ ﻭﻛﺮﺯﻳﺔ( ﻭﻫﻲ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺼﻮﻑ ﻃﻮﻟﻬﺎ ﻣﻦ‬ ‫ﺫﺭﺍﻋﻴﻦ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﻭﻧﺼﻒ ﻭﻋﺮﺿﻬﺎ ﻣﻦ ﺷﺒﺮ ﺇﻟﻰ ﺫﺭﺍﻉ ﻟﻬﺎ ﻋﻴﻮﻥ‬ ‫ﺿﻴﻘﺔ ﻛﺜﻴﺮﺓ ﻛﺄﻧﻬﺎ ﺷﺒﻜﺔ‪) :‬ﻭﺷﺎﺷﻴﺔ( ﻭﻫﻮ ﻓﻲ ﺍﻟﻌﺮﻑ ﻛﺘﺎﻥ ﻟﻴﻦ )ﺇﻥ ﻟﻢ‬ ‫‬ ‫ﻭﺳﻄﺎ ﻓﺴﺪﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫‬ ‫ﻭﺳﻄﺎ ﻳﺼﻠﻲ ﺑﻪ( ﻭﺇﻥ ﺛﻘﺒﺖ‬ ‫ﺗﺜﻘﺐ‬ ‫ﻻ )ﻣﻊ ﺗﻠﺢ ﺑﻌﻤﺎﻣﺔ( ﻭﺍﻟﺘﻠﺤﻲ ﺑﻬﺎ ﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻠﺤﻴﻴﻦ ﻭﻫﻤﺎ ﺟﻮﺍﻧﺐ‬ ‫ﺍﻟﻮﺟﻪ )ﻭﺗﻐﻄﻴﺔ ﻭﺳﻂ ﺍﻟﺮﺃﺱ ﺑﻬﺎ ﺑﻼ ﺇﺭﺧﺎﺀ ﺗﻠﺢ ﺃﺳﻔﻞ ﻣﻦ ﻋﻈﻢ‬ ‫ﺍﻟﻘﻠﺐ( )ﻭﻛﺮﻩ ﺍﻟﺘﻠﺤﻲ ﺗﺤﺖ ﺍﻟﺬﻗﻦ( ﻓﻘﻂ ﺑﻼ ﻓﺴﺎﺩ‪) ...‬ﻭﻫﻞ ﻳﻌﻴﺪ ﺇﻥ‬ ‫ﺻﻠﻰ ﺑﻼ ﺗﻠﺢ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﺒﺲ ﺷﺎﺷﻴﺔ ﺧﺎﺭﺟﺔ ﻣﻦ ﻋﻤﺎﻣﺔ‬ ‫ﺃﻭ ﻛﺮﺯﻳﺔ ﺩﻭﺭﺕ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻤﺎﻣﺔ ﻋﻠﻰ ﻛﺮﺯﻳﺔ ﺧﺎﺭﺟﺔ ﻣﻨﻬﺎ ﻣﻘﺎﺑﻞ ﻭﺳﻂ‬ ‫ﺍﻟﺮﺃﺱ( ﻫﻞ ﺗﻔﺴﺪ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻳﻜﻔﻲ ﺍﻟﺘﻐﻄﻴﺔ ﺑﺎﻟﺜﻮﺏ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺎﺷﻴﺔ ﻭﺍﻟﻌﻤﺎﻣﺔ ﻭﻧﺤﻮ ﺫﻟﻚ ﻋﻦ ﺍﻟﺘﻐﻄﻴﺔ ﺑﻄﺮﻑ ﺍﻟﻌﻤﺎﻣﺔ ﺃﻭ‬ ‫ﺍﻟﻜﺮﺯﻳﺔ‪) ...‬ﻭﻻ ﻳﻠﺰﻡ ﺗﻠﺢ ﻭﺗﻐﻄﻴﺔ ﻭﺳﻄﻪ ﺇﻥ ﺷﺪﻩ ﺑﻌﻤﺎﻣﺔ ﻟﻤﺮﺽ ﺃﻭ‬ ‫ﺑﺮﺩ ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻣﺘﻠﺜﻢ ﻟﻐﻴﺮ ﻋﺬﺭ ﻗﻮﻻﻥ‪) ...‬ﻭﺇﻥ ﺧﺮﺝ ﺭﺃﺱ ﺍﻣﺮﺃﺓ ﺑﻬﺎ(‬ ‫ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﺼﻼﺓ )ﻣﻦ ﻭﻗﺎﻳﺔ( ﻫﻲ ﺍﻟﻜﺮﺯﻳﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﻛﻞ‬ ‫ﻣﺎ ﺗﺘﺤﻔﻆ ﺑﻪ‪) ...‬ﺃﻭ ﻣﺮﺑﻊ( ﻭﻫﻮ ﻣﻦ ﻭﻗﺎﻳﺔ ﻓﻘﻮﻻﻥ )ﻛﺬﻟﻚ( ﻭﺑﺎﻟﺸﺎﺷﻴﺔ‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ ﺳﺖ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﺑﺎﻟﻜﺮﺯﻳﺔ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻭﺑﺎﻟﻌﻤﺎﻣﺔ ﺃﺭﺑﻊ‬ ‫ﻭﻋﺸﺮﻭﻥ ﻭﺑﺎﻟﻘﻤﻴﺺ ﺛﻼﺛﻮﻥ ﻭﺑﺠﺒﺔ ﺍﻟﺼﻮﻑ ﺃﺭﺑﻌﻮﻥ ﻭﺑﺎﻟﻜﺴﺎﺓ‬ ‫ﺧﻤﺴﻮﻥ‪ ،‬ﻭﺇﻥ ﻟﻴﺲ ﺫﻟﻚ ﻛﻠﻪ ﻓﻠﻪ ﺃﺟﺮﻩ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﺴﻮﺍﺩ ﻗﻴﻞ‪ :‬ﺃﻓﻀﻞ‪،‬‬ ‫ﻭﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻷﺑﻴﺾ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﻰ ﺫﻟﻚ ﻟﻐﻴﺮﻩ ﻳﺼﻠﻲ ﺑﻪ ﻓﻠﻪ‬ ‫ﺃﺟﺮ ﻛﺄﺟﺮ ﻣﻦ ﺻﻠﻰ ﺑﻪ‪.(١)...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٢‬ ‪ ،٥٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪228‬‬ ‫‪ #,- ٩‬ا ﻼة ‪0‬ب ا‪ 6 7‬أو ا‪2‬ام‪:‬‬ ‫ﺣﺮﻳﺮﺍ ﺃﻭ ﺑﻤﺜﻞ‬ ‫‬‫ﻧﺠﺴﺎ( ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﺼﻠﻲ ﺑﺜﻮﺏ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺍﻟﺬﻫﺐ( ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﻤﻤﻨﻮﻉ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻛﺎﻟﻨﺤﺎﺱ ﻭﺍﻟﺮﺻﺎﺹ )ﺇﻥ ﻟﻢ‬ ‫ﻳﻮﺟﺪ ﺳﻮﻯ ﺫﻟﻚ ﺑﻼ ﺇﻋﺎﺩﺓ ﻟﻠﺼﻼﺓ ﺑﻌﺪ ﻭﺟﻮﺩ ﻟﻤﺎ ﺳﻮﻯ ﺫﻟﻚﻣﻦ ﺍﻟﺜﻮﺏ‬ ‫ﺍﻟﻤﺒﺎﺡ)ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ()‪.(١‬‬ ‫‪ P$ ١٠‬ا‪$‬ب ا‪ UR )K+‬ا ﻼة ‪:$R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻨﺠﺲ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺤﺮﻳﺮ( ﻷﻥ ﺍﻟﺤﺮﻳﺮ ﻣﻨﻬﻲ ﻋﻨﻪ‬ ‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺬﻫﺐ ﻭﻧﺤﻮﻩ ﻭﻫﻤﺎ ﻣﺤﺮﻣﺎﻥ ﺑﺎﻟﺬﺍﺕ )ﻭﺍﻟﺤﺮﻳﺮ ﻗﺒﻞ ﺍﻟﺬﻫﺐ‬ ‫ﻭﻧﺤﻮﻩ( ﻛﺎﻟﺤﺪﻳﺪ ﻭﺍﻟﻨﺤﺎﺱ )ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ( ﺃﻱ‪ :‬ﻋﻜﺲ ﺫﻟﻚ ﻛﻠﻪ ﻭﻫﻮ ﺃﻥ‬ ‫ﺍﻟﺤﺮﻳﺮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻫﺐ ﻭﻧﺤﻮﻩ ﻗﺒﻞ ﺍﻟﺤﺮﻳﺮ‪ ،‬ﻭﺫﻟﻚ ﺗﻐﻠﻴﺐ‬ ‫ﺑﺠﺎﻧﺐ ﺍﻟﻄﻬﺎﺭﺓ‪) ...‬ﻭﺍﻟﺮﻳﺒﺔ( ﺛﻮﺑﻬﺎ ﺍﻟﻄﺎﻫﺮ ﻭﻟﻮ ﺭﻳﺒﺔ ﻣﺤﻘﻘﺔ ﺇﻥ ﺍﻃﻤﺄﻥ ﻗﻠﺒﻪ ﺇﻟﻰ‬ ‫ﺃﻧﻪ ﻟﻮ ﻋﻠﻢ ﺻﺎﺣﺒﻪ ﻟﺮﺿﻲ )ﺃﻭﻟﻰ ﻣﻦ ﻫﺆﻻﺀ‪ ،‬ﻭﺛﻮﺏ ﻣﺸﺮﻙ ﻟﻢ ﻳﺘﻴﻘﻦ ﺗﻨﺠﻴﺴﻪ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﻧﺠﺲ( ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻷﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻨﺠﺲ ﻭﻣﺎ ﺗﻴﻘﻦ ﺑﻨﺠﺎﺳﺘﻪ ﻳﺆﺧﺮ‬ ‫ﻋﻤﺎ ﺷﻚ ﻓﻲ ﻧﺠﺎﺳﺘﻪ‪) ...‬ﻭﺍﺧﺘﻴﺮ ﻋﻜﺴﻪ( ﺃﻱ‪ :‬ﻋﻜﺲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻫﺆﻻﺀ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺛﻮﺏ ﺍﻟﺮﻳﺒﺔ ﻭﺍﻟﻨﺠﺲ ﺃﻭﻟﻰ ﻣﻦ ﺛﻮﺏ ﻣﺸﺮﻙ ﻏﻴﺮ ﻣﺘﻴﻘﻦ ﺍﻟﻨﺠﺲ‪،‬‬ ‫ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻨﺠﺲ ﻭﺍﻟﺮﻳﺒﺔ ﺍﻟﻌﺎﺭﺿﺔ ﻗﺒﻞ ﺍﻷﺻﻠﻴﺔ ﻭﻫﺬﻩ ﻗﺒﻞ‬ ‫ﺍﻟﺤﺮﺍﻡ‪) ...‬ﻭﻣﺎ ﺃﺧﺒﺮ ﺑﻨﺠﺎﺳﺘﻪ ﺃﻣﻨﺎﺀ ﻗﺒﻞ ﻣﺎ ﻋﻮﻳﻨﺖ ﻓﻴﻪ( ﻭﻣﺎ ﺃﺧﺒﺮ ﺑﻨﺠﺎﺳﺘﻪ‬ ‫ﻏﻴﺮ ﺍﻷﻣﻨﺎﺀ ﺃﻭﻟﻰ ﻣﻤﺎ ﺃﺧﺒﺮ ﺑﻨﺠﺎﺳﺘﻪ ﺍﻷﻣﻨﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﺧﺒﺮ ﺑﻪ ﺃﻫﻞ ﺍﻟﺒﺮﺍﺀﺓ ﺃﻭﻟﻰ‬ ‫ﻣﻤﺎ ﺃﺧﺒﺮ ﺑﻪ ﺃﻫﻞ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﻣﺎ ﺃﺧﺒﺮ ﺑﻪ ﺍﻷﻗﻞ ﺃﻭﻟﻰ ﻣﻤﺎ ﺃﺧﺒﺮ ﺑﻪ ﺍﻷﻛﺜﺮ‪،‬‬ ‫ﻭﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻏﻴﺮﻫﻢ‪) .‬ﻭﻫﻞ ﻳﻘﺪﻡ ﺛﻮﺏ‬ ‫ﻣﺘﻨﺠﺲ ﺑﻨﻄﻔﺔ ﻋﻠﻰ ﺛﻮﺏ ﺫﻱ ﻗﻲﺀ ﺃﻭ ﻋﻜﺴﻪ ﻗﻮﻻﻥ(‪) ...‬ﻭﺑﻌﺪ ﻗﻲﺀ ﻧﻄﻔﺔ(‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٥٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٣٨‬‬ ‫‪229‬‬‫‪ ١٧‬ ﻟﺒﺎﺱ ﺍﻟﺼﻼﺓ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪) ...‬ﻭﺑﻌﺪﻫﺎ ﺩﻡ( )ﻭﺑﻌﺪﻩ ﺧﻤﺮ ﺛﻢ ﻏﺎﺋﻂ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﻮﻝ ﺃﻗﺬﺭ‬ ‫ﻣﻨﻪ(‪) ...‬ﻭﻣﺨﺘﻠﻒ ﻓﻴﻪ( ﻭﻟﻮ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢ ﻛﺒﻮﻝ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ )ﺃﻫﻮﻥ‬ ‫ﻣﻦ ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‪) ...‬ﻭﻣﺎ ﺗﻨﺠﺲ ﺃﻗﻠﻪ ﺃﻭ ﻟﻢ ﻳﺘﻌﻤﺪ ﺑﻪ ﺃﻫﻮﻥ ﻣﻦ ﻣﻘﺎﺑﻠﻴﻬﻤﺎ( ﻭﻫﻤﺎ‬ ‫ﻋﻤﺪﺍ‪) ...‬ﻭﻗﻴﻞ ﺳﻮﺍﺀ(‪) ...‬ﻭﻫﺬﺍ( ﺃﻱ‪ :‬ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ‬ ‫ﻣﺎ ﺗﻨﺠﺲ ﺃﻛﺜﺮﻩ ﻭﻣﺎ ﺗﻨﺠﺲ ‬ ‫ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺑﻤﺎ ﻻ ﻳﺼﻠﻲ ﺑﻪ ﺛﺎﺑﺖ )ﺇﻥ ﻟﻢ ﻳﻀﻴﻊ ﻛﻤﺴﺎﻓﺮ ﺧﺮﺝ ﺑﻄﺎﻫﺮ ﻓﻨﺠﺲ‬ ‫ﺣﻴﺚ ﻻ ﻳﻐﺴﻠﻪ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ ﻭﻋﺠﺰ ﻋﻦ ﻃﺎﻫﺮ ﺃﻭ ﻓﺮﻳﻀﺔ ﻧﺠﺲ ﺛﻮﺑﻪ ﺃﻭ‬ ‫ﻓﺮﺍﺷﻪ ﺃﻭ ﻣﻜﺎﻧﻪ ﺑﻌﺪ ﻣﺮﺿﻪ ﻭﻋﺠﺰ ﻋﻦ ﺗﻨﻘﻞ ﻟﻐﻴﺮﻩ ﻓﻼ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﺇﻥ ﺻﻠﻰ‬ ‫ﻛﺬﻟﻚ(‪) ...‬ﻭﻣﻦ ﺳﻠﺐ ﻣﻦ ﺛﻴﺎﺑﻪ ﺻﻠﻰ ﺑﺘﺴﺘﺮ ﻭﺇﻥ ﺑﻨﺒﺎﺕ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﺩﻓﻦ‬ ‫ﻗﺎﻋﺪﺍ ﺇﻥ‬ ‫‬‫ﺣﺠﺮﺍ ﺳﺘﺮﻫﺎ ﺑﻪ‬ ‫‬‫ﺗﺮﺍﺑﺎ ﺃﻭ‬ ‫ﻋﻮﺭﺓ ﺑﺤﻔﺮﺓ ﻣﻊ ﻗﻌﻮﺩ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻣﺎﺀ ﻻ ‬ ‫ﻗﺎﺋﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻭﺇﻥ ﺑﻘﻌﻮﺩ ﺁﻛﺪ ﻣﻦ ﻗﻴﺎﻡ ﺑﺮﻛﻮﻉ‬ ‫ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﺻﻠﻰ ‬ ‫ﻗﺎﻋﺪﺍ‬ ‫‬‫ﻗﺎﺋﻤﺎ ﺃﻭ‬ ‫ﻭﺳﺠﻮﺩ( ﻭﺇﻥ ﻭﺟﺪ ﻣﺎ ﻳﺴﺘﺮ ﺑﻪ ﻋﻮﺭﺗﻪ ﺍﻟﻜﺒﺮﻯ ﻓﻘﻂ ﺻﻠﻰ ‬ ‫ﻣﺴﺘﺘﺮﺍ ﻗﻮﻻﻥ‪.(١)...‬‬ ‫‬ ‫ﻗﺎﻋﺪﺍ ﺫﻭ ﻋﻠﺔ ﻛﺪﻡ ﺃﻭ ﺑﻮﻝ ﻻ ﻳﺮﺩﻩ ﻟﻒ ﻭﻻ ﺗﺤﻔﻆ ﺛﻴﺎﺑﻪ ﻣﻊ ﻗﻴﺎﻡ‬ ‫‬‫)ﻭﻳﺼﻠﻲ‬ ‫ﺑﻬﻤﺎ( ﺑﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ )ﻓﺎﻟﻄﻬﺎﺭﺓ ﻣﻊ ﺍﻟﻘﻌﻮﺩ ﺃﻭﺟﺐ ﻣﻨﻪ(‪) ....‬ﻭﻻ ﺑﺪﻝ ﻟﻄﺎﻫﺮ‬ ‫ﻭﺳﺘﺮ ﻋﻮﺭﺓ( )ﻭﺫﻟﻚ ﻣﻦ ﺩﺧﻮﻝ ﻓﺮﺽ ﻋﻠﻰ ﺁﺧﺮ( ﻛﺎﻟﻘﻴﺎﻡ ﻓﻴﺸﺘﻐﻞ ﺑﺎﻷﻭﻛﺪ‬ ‫ﻭﻫﻮ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺴﺘﺮ ‬ ‫ﻣﺜﻼ )ﻭﻛﺘﻨﺠﻴﺔ( ﻟﻤﺎﻝ ﺃﻭ ﻟﻨﻔﺲ )ﻭﺇﺻﻼﺡ ﻓﺴﺎﺩ ﻓﻴﻬﺎ(‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٧‬ ‪ ،٦٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٤٣٩‬ ‪.٤٤٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ ﺹ ‪ ،٦٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٤٥/٤٤٤‬‬ ‫‪230‬‬ ‫‪١٨‬‬ ‫‪,‬ن ا ﻼة‬ ‫‪ ١‬ا‪,+‬ن ا‪7+‬ن‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻨﺖ( ﺍﻟﺼﻼﺓ )ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻣﺎ ﺃﻧﺒﺘﺖ(‬ ‫ﻛﺎﻟﺨﺸﺐ ﻭﺍﻟﻘﻄﻦ ﻭﺍﻟﻜﺘﺎﻥ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭﻟﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻧﺤﻮ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‬ ‫ﺣﺼﻴﺮ ﻣﻤﺎ ﻳﻔﺮﺷﻮﺍ ﺃﻭﻟﻰ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﺎﺕ ‬ ‫ﻷﻧﻪ ﮊ »ﻗﺪ ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﺤﺼﻴﺮ«)‪ (١‬ﻓﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺳﻨ‪‬ﺔ ﻛﺎﻷﺭﺽ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪:‬‬ ‫»ﺇﻧﻪ ﮊ ﻫﻮ ﺍﻟﻘﺎﺋﺲ«‪ ،‬ﻭﺷﻤﻞ ﻛﻼﻣﻪ ﺷﺠﺮﺓ ﺍﻟﺪﺧﺎﻥ ﻓﺈﻧﻬﺎ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﻣﺎ ﻧﺒﺖ ﻋﻠﻰ‬ ‫ﻧﺠﺎﺳﺔ ﺇﺫﺍ ﺣﻜﻢ ﺑﻄﻬﺮﻩ)‪.(٢‬‬ ‫‪ ٢‬ا‪,+‬ن ا‪,+‬وه وا‪2+‬م ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﻘﺒﺮﺓ( ﻭﺇﻥ ﺻﻠﻰ ﻓﻴﻬﺎ ﺃﻋﺎﺩ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ...،‬ﻭﻓﻲ ﺍﻹﻋﺎﺩﺓ ﺇﻥ‬ ‫ﺻﻠﻰ ﻋﻠﻰ ﻣﺎ ﺃﻧﺒﺘﺖ ﺍﻟﻤﻘﺒﺮﺓ ﻭﻗﺪ ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺃﻭ ﻋﻠﻰ ﺗﺮﺍﺑﻬﺎ ﻛﺬﻟﻚ ﻗﻮﻻﻥ ﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻮﻧﺎ ﻗﺒﻞ ﺍﻹﺧﺮﺍﺝ ﻋﻠﻰ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻟﻢ ﻳﺴﺒﻖ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﻘﺒﺮﺓ ﻭﺇﻻ ﻓﻼ ﺇﻋﺎﺩﺓ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻓﺴﺎﺩﻫﺎ ﻓﻲ ﺍﻟﻤﻘﺒﺮﺓ ﻣﻄﻠﻘﺎ‪...‬‬ ‫‪ ٢‬ )ﺃﻭ ﻣﺠﺰﺭﺓ( ﺃﻱ ﻣﻮﺿﻊ ﺟﺰﺭ ﻭﻫﻮ ﺍﻟﻨﺤﺮ ﻭﻣﺜﻠﻪ ﺍﻟﺬﺑﺢ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٤٦‬‬ ‫‪231‬‬‫‪ ١٨‬ ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ‬ ‫‪ ٣‬ )ﺃﻭ ﻣﻌﻄ ﻨﺎ( ﻭﻫﻮ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺒﻮﻝ ﻓﻴﻪ ﺍﻹﺑﻞ ﺑﻌﺪ ﺷﺮﺑﻬﺎ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ‬ ‫ﺃﺣﺪ ﺃﻭﺟﻪ ﻓﺎﻟﺼﻼﺓ ﻓﻴﻪ ﻣﻜﺮﻭﻫﺔ ﺑﻌﺪ ﻃﻬﺎﺭﺗﻪ ﺑﺎﻟﺰﻣﺎﻥ ﻏﻴﺮ ﺟﺎﺋﺰﺓ ﻗﺒﻠﻬﺎ ﻭﺇﻥ ﻏﺴﻞ‬ ‫ﺑﺎﻟﻤﺎﺀ ﻟﻢ ﺗﻜﺮﻩ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻗﻲ ﺃﺑﻮﺍﻟﻪ ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻭﻟﻮ ﺑﺎﻟﺰﻣﺎﻥ ﻓﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﻳﻀﺎ ﻳﺴ ‪‬ﻤﻰ ﻣﻌﻄ ﻨﺎ‪.‬‬ ‫ﺗﻜﺮﻩ ﻓﻲ ﻣﺒﺮﻛﻬﺎ ﺑﻌﺪ ﺍﻟﺸﺮﺏ ﺍﻟﺜﺎﻧﻲ ﺇﻥ ﻟﻢ ﺗﺒﻞ ﻓﻴﻪ ﻷﻧﻪ ‬ ‫ﺣﻤﺎﻣﺎ( ﻭﺃﺟﻴﺰﺕ ﻣﻊ ﻛﺮﺍﻫﻴﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻄﺎﻫﺮ ﻣﻨﻪ‪ ،‬ﻭﻣﺮﺍﺩﻩ‬ ‫‬‫‪ ٤‬ )ﺃﻭ‬ ‫ﻣﻮﺿﻊ ﺍﻟﻐﺴﻞ‪.‬‬ ‫‪ ٥‬ )ﺃﻭ ﻛﻨﻴﺴﺔ( ﺃﻭ ﺑﻴﻌﺔ ﻭﺃﺟﻴﺰﺕ ﻓﻴﻬﻤﺎ ﻓﻲ ﻣﺤﻞ ﻃﺎﻫﺮ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺳﺎﺋﺮ‬ ‫ﻣﺘﻌﺒﺪﺍﺕ ﺳﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻄﺎﻫﺮ ﻣﻨﻬﺎ ﻣﻊ ﻛﺮﺍﻫﺔ‪.‬‬ ‫‪ ٦‬ )ﺃﻭ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ( ﺇﺫ ﻻ ﻗﺒﻠﺔ ﻓﻲ ﻇﻬﺮﻫﺎ‪ ،‬ﻭﻓﻲ ﺩﺍﺧﻠﻬﺎ ﻗﻮﻻﻥ‪.(١)...‬‬ ‫ﻧﺠﺴﺎ( ﺃﻭ ﻣﺰﺑﻠﺔ ﻭﻟﻮ ﻓﻲ ﺩﺍﺭﻩ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺠﻤﻊ ﺯﺑﻞ ﺩﺍﺭﻩ‬ ‫‪‬‬ ‫‪ ٧‬ )ﺃﻭ ﻣﺤﻼ ‬ ‫ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﺑﻌﻀﻪ ﺃﻭ ﻳﻘﻊ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﻋﻀﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻧﺠﺴﺎ ﻭﺃﺟﺎﺯﻫﺎ‬ ‫ﻓﺮﺍﺷﺎ ﻛﺬﻟﻚ(‪ ،‬ﺃﻱ‪ :‬‬ ‫‬‫ﻣﻜﺮﻭﻩ ﻭﺇﻥ ﻧﺠﺲ ﺍﻟﺰﺑﻞ ﻓﺴﺪﺕ‪) ،‬ﺃﻭ‬ ‫ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ﻋﻠﻰ ﺑﻌﺮ ﻓﺄﺭ ﻟﻜﻦ ﻳﻘﻮﻝ ﺑﻄﻬﺎﺭﺗﻪ‪.‬‬ ‫‪ ٨‬ )ﻭﻛﺮﻫﺖ ﺑﺒﻄﻦ ﻭﺍﺩ ﺟﺎﻟﺐ ﻣﻦ ﺑﻌﺪ ﺑﻼ ﻓﺴﺎﺩ( ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺣﺪ ﺍﻟﺒﻌﺪ‬ ‫ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﺰﻝ ﻓﻴﻪ ﺍﻟﻤﻄﺮ ﻭﻻ ﻳﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻯ ﻣﻨﻪ ﻗﺪﺭ ﻣﺎ ﻟﻮ ﺟﺎﺀ ﻣﻨﻪ‬ ‫ﺍﻟﺴﻴﻞ ﻷﺩﺭﻙ ﺍﻟﺼﻼﺓ ﻓﻼ ﻛﺮﺍﻫﺔ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺍﺣﺘﻤﺎﻝ ﻣﺠﻴﺌﻪ ﻗﻮ ‪‬ﻳﺎ ﻣﺴﺮ ﻋﺎ‪.‬‬ ‫‪ ٩‬ )ﻭﺑﻘﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ( ﻣﻄﻠﻘﺎ ﺃﻭ ﻃﺮﻳﻖ ﺍﻟﺠﺮﺍﺭﺍﺕ ﻗﻮﻻﻥ‪ ،‬ﻭﻻ ﻛﺮﺍﻫﺔ‬ ‫ﺑﺠﺎﻧﺐ ﺣﻴﺚ ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻀﺮ‪ ،‬ﻭﺍﻷﺻﻞ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﺎﺭﻋﺔ‪...،‬‬ ‫ ﻭﻣﻦ ﺻﻠﻰ ﻓﻲ ﻣﻜﺎﻥ ﺿﻴﻖ ﺣﺘﻰ ﺑﻠﻎ ﺫﻗﻨﻪ ﺻﺪﺭﻩ ﺃﻋﺎﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ‬ ‫ﻗﺎﻋﺪﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﻣﻜﺎ ﻧﺎ ﻳﺼﻠﻲ ﻓﻴﻪ‬ ‫‬‫ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﻓﻼ ﻳﻌﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻲ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪232‬‬ ‫ﻗﺎﻋﺪﺍ ﻓﻲ ﻣﻜﺎﻥ ﻃﺎﻫﺮ ﻻ ﻳﻜﻔﻴﻪ ﻟﻠﻘﻴﺎﻡ ﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﻗﺎﻋﺪﺍ‪ ،‬ﻭﻳﺼﻠﻲ ‬ ‫ﺭﺍﻛﻌﺎ ﻓﻠﻴﺼﻞ ‬ ‫‬ ‫ﻣﺼﻠﻴﺎ ﻋﻠﻴﻪ ﺃﻋﺎﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﺎﺷﺮ‬ ‫‬‫ﻧﺠﺴﺎ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﺇﻥ ﺑﺎﺷﺮ ﻣﺎ ﻟﻪ ﺃﺻﻞ ﺍﻟﺪﻡ‬ ‫ﺇﻻ ‬ ‫ﻓﻘﻮﻻﻥ‪.(١)...‬‬ ‫‪ ١٠‬ )ﻭﻻ ﻳﺼﻠﻲ ﻋﻠﻰ( ﻣﻜﺎﻥ )ﻣﺘﻨﺠﺲ( ﺑﻐﻴﺮﻩ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺃﻧﻪ ﻣﺸﺘﻤﻞ ﻋﻠﻰ‬ ‫ﻧﺠﺴﺎ ﺃﻭ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﻧﺠﺲ ﺑﺎﻟﺬﺍﺕ ﻓﻴﻪ ﻛﻤﻴﺘﻪ‬ ‫ﻧﺠﺲ ﻟﻴﺸﻤﻞ ﻛﻮﻥ ﺍﻟﻤﻜﺎﻥ ‬ ‫ﻳﺼﻠﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺑﺎﻟﻐﻴﺮ ﻛﺨﺮﻗﺔ ﻧﺠﺴﺖ‪ ،‬ﺩﻓﻦ ﺫﻟﻚ ﺃﻭ ﻃﻬﺮ )ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻃ ﻨﺎ‬ ‫ﺍﺗﺼﻞ ﺑﻤﺼﻞ‪ ‬ﺇﻥ ﻛﺎﻥ ﻳﻤﺴﻪ( ﺃﻱ‪ :‬ﻳﻤﺲ ﺍﻟﻤﺘﻨﺠﺲ ﺍﻟﻤﺼﻠﻲ )ﺃﻭ ﻳﻤﺲ ﻣﺎ ﺍﺗﺼﻞ‬ ‫ﺑﻌﻴﺪﺍ( ﻋﻨﻪ ﺑﺎﻟﺪﻗﻦ )ﻗﺪﺭ‬ ‫‬‫ﺑﻪ(‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻤﺘﻨﺠﺲ‪) ....‬ﻛﻜﻮﻧﻪ ﻓﻮﻗﻪ ﺃﻭ ﺗﺤﺘﻪ ﻭﻟﻮ‬ ‫ﻗﺎﻣﺔ( ﺃﻭ ﺃﻛﺜﺮ )ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﺮ ﻗﺪﺭ ﺛﻼﺛﺔ ﺃﺫﺭﻉ( ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﻤﺴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ‬ ‫ﺭﻃﺒﺎ‪...‬‬ ‫ﻳﻀﺮ ﻧﺠﺲ ﺗﺤﺖ ﺣﺼﺮ‪ ،‬ﻭﻻ ﺗﻨﺠﺲ ﺣﺼﻴﺮ ﻣﻦ ﺗﺤﺖ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﺠﺲ ‬ ‫)ﻭﻟﻮ ﻛﺎﻥ ﺃﻣﺎﻣﻪ( ﺃﻱ‪ :‬ﻗﺪﺍﻡ ﺭﺃﺳﻪ ﻭﻣﻦ ﺻﻠﻰ ﻭﺑﻌﺪﻩ ﻣﺴﺠﺪﻩ ﻧﺠﺲ ﻣﺪﻓﻮﻥ ﻟﻢ‬ ‫ﺗﺠﺰ ﺻﻼﺗﻪ ﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﺫﺭﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻮ ﻇﻬﺮ‬ ‫ﻛﻤﺴﻪ ﺑﺮﺃﺳﻪ ﺃﻭ ﺛﻮﺑﻪ‪...‬‬ ‫‪ ١١‬ )ﻭﻓﻲ ﺃﺭﺽ ﻣﻐﺼﻮﺑﺔ ﻟﻐﺎﺻﺒﻬﺎ ﻗﻮﻻﻥ( ﻭﺗﺼﺢ ﺻﻼﺓ ﻏﻴﺮ ﺍﻟﻐﺎﺻﺐ‬ ‫ﻓﻴﻬﺎ ﻣﺘﻰ ﺟﺎﺯ ﻟﻪ ﺩﺧﻮﻟﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺑﺎﻟﻤﻨﻊ ﺇﻻ ﺇﻥ ﺃﺫﻥ ﻟﻪ ﺻﺎﺣﺒﻬﺎ)‪) ....(٢‬ﻭﺣﺮﻡ‬ ‫ﺃﺭﺿﺎ ﺃﻭ ﻏﻴﺮﻫﺎ )ﻭﺇﻥ ﻛﺎﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﺎ ﻳﺠﻮﺯ ﻟﻠﻨﺎﺱ‬ ‫ﻋﻠﻴﻪ ﺍﻧﺘﻔﺎﻉ ﺑﻤﻐﺼﻮﺑﻪ( ‬ ‫ﻣﻄﻠﻘﺎ( ﻛﺎﻻﺳﺘﻈﻼﻝ ﻭﺣﺲ ﻧﺎﺑﺖ ﺑﻤﻄﺮ ﻭﺍﻧﺘﻔﺎﻉ ﺑﻤﻌﺪﻥ ﻭﺣﺠﺎﺭﺓ ﻭﺳﻘﻲ ﻣﻦ ﺑﺌﺮ‬ ‫ﺃﻭ ﻋﻴﻦ ﺃﻭ ﻏﺪﻳﺮ ﻟﺴﺮﺏ ﺃﻭ ﻃﻌﺎﻡ ﺃﻭ ﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﻓﻴﻤﺎ ﻏﺼﺒﻪ‬ ‫ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻨﺎﺱ ﻓﻲ ﺍﻟﺸﻲﺀ ﺑﻼ ﺇﺫﻥ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻫﺬﺍ ﻟﻐﻴﺮ ﺍﻟﻐﺎﺻﺐ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﻓﻲ ﻣﻐﺼﻮﺑﻪ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٨/٦٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٤٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٧٠/٦٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٠/٤٤٩‬‬ ‫‪233‬‬‫‪ ١٨‬ ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ‬ ‫)ﻭﻣﺎ ﺩﺧﻞ ﺑﺈﺫﻥ ﻳﺼﻠﻲ ﻓﻴﻪ ﻭﺇﻥ ﺑﺪﻭﻧﻪ( ﻭﻛﺬﺍ ﻣﺎ ﻻ ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﻹﺫﻥ )ﻭﺇﻻ‬ ‫ﻓﻬﻮ ﻛﻤﻐﺼﻮﺏ( ﻓﻲ ﺣﻖ ﺍﻟﺪﺍﺧﻞ ﺑﻼ ﺇﺫﻥ)‪...(١‬‬ ‫ﻭﻏﺼﺒﺎ( ﺧﻼﻑ‪ ...‬ﻭﺍﻟﺴﺮﻗﺔ ﻛﺎﻟﻐﺼﺐ ﻓﻲ‬ ‫‬‫‪ ١٢‬ )ﻭﺍﻟﺜﻮﺏ ﻛﺎﻷﺭﺽ ﺇﺫ ﻧﺎ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺜﻮﺏ ﻭﻧﺤﻮﻫﻤﺎ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻐﺎﺻﺐ ﻓﻲ ﺍﻷﺭﺽ ﻭﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺑﺪ ﻟﻠﻐﺎﺻﺐ ﻣﻦ ﺍﻟﺨﻼﺹ ﺃﻭ ﺍﻟﺤﻞ‪.‬‬ ‫ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﻋﻠﻢ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ﻭﻻ ‬ ‫‪ ١٣‬ )ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﻧﺒﺎﺕ ﻭﺷﺠﺮ( ﻭﻟﻮ ﻧﺒﺘﺎ ﻋﻠﻰ ﻧﺠﺲ ﺃﻭ ﻣﻴﺘﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﻜﻢ‬ ‫ﺑﻄﻬﺎﺭﺗﻬﻤﺎ ﺑﺎﻟﺠﻔﺎﻑ‪) ...‬ﻭﺳﺮﻳﺮ ﺇﻥ ﺛﺒﺖ ﻭﺃﻣﻜﻨﺖ ﺻﻼﺓ ﻋﻠﻴﻬﺎ( ﻭﺇﻥ ﻟﻢ ﻳﺜﺒﺖ‬ ‫ﻭﺃﻣﻜﻨﺖ ﻓﻘﻮﻻﻥ‪...‬‬ ‫‪ ١٤‬ )ﻭﻛﺮﻫﺖ ﻋﻠﻰ ﻃﻌﺎﻡ( ﻻﺣﺘﺮﺍﻣﻪ )ﻟﻢ ﻳﻔﺮﺵ ﻋﻠﻴﻪ ﺣﺼﻴﺮ ﺃﻭ ﺛﻮﺏ( ﺗﺠﻮﺯ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺃﻭ ﻧﺤﻮﻫﻤﺎ )ﺑﻼ ﻓﺴﺎﺩ( ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻠﺘﻨﺰﻳﻪ‪ ،‬ﻭﻗﻴﻞ ﺑﻔﺴﺎﺩﻫﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻄﻌﺎﻡ ﺑﻼ ﺗﻔﺮﻳﺲ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻧﻮﺍﻩ ﺑﻼ ﺗﻔﺮﻳﺲ ﻗﻮﻻﻥ )ﻭﻛﺮﻫﺖ ﺑﻪ(‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻔﺴﺎﺩ‪،‬‬ ‫ﻓﺎﻟﻜﺮﺍﻫﺔ ﻟﻠﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﻴﻞ ﺑﻼ ﻓﺴﺎﺩ ﻟﺤﺪﻳﺚ‪» :‬ﺟﻌﻠﺖ ﻟﻲ ﺍﻷﺭﺽ ﻣﺴﺠﺪ ﺍ«)‪.(٢‬‬ ‫‪ ١٥‬ )ﻭﻋﻠﻰ ﻣﻌﺪﻥ ﺑﺪﻭﻥ( ﺛﻮﺏ ﺃﻭ ﺣﺼﻴﺮ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﺎ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‬ ‫ﻛﺎﻟﺘﺮﺍﺏ ﻭﺃﺟﻴﺰﺕ ﻭﻟﻮ ﻋﻠﻰ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻤﺎ ﺫﻛﺮ ﻣﻦ ﻣﻨﻊ ﺍﻟﺼﻼﺓ ﻋﻠﻰ‬ ‫ﻣﻠﺤﺎ( ﺃﻭ ﻛﺒﺮﻳ ﺘﺎ ﺃﻭ ﺯﺭﻧﻴﺨﺎ( ﺃﻭ ﻣﻐﺮﺓ )ﻭﻛﺬﺍ ﺳﺒﺨﺔ ﻭﻃﻴﻦ‬ ‫ﺍﻟﻤﻌﺪﻥ )ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﺛﺮﻯ ﻭﺟﺺ ﻭﺁﺟﺮ(‪ ...‬ﻭﻛﺮﻫﺖ ﻋﻠﻰ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﺠﺬﻭﻉ‪ ،‬ﻭﻛﻞ ﻣﻌﺪﻥ ﻏﻠﺒﻪ‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﻓﺮﺱ ﻋﻠﻴﻪ ﺟﺎﺯﺕ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‪ ١٦‬ )ﻭﻣﺎ ﻻ ﻳﺼﻠﻲ ﺑﻪ( ﺑﻼ ﺣﺎﺋﻞ ﻛﺎﻟﺤﺮﻳﺮ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﺠﻠﻮﺩ ﻋﻠﻰ ﻣﺎ ﻣﺮ‬ ‫)ﻻ ﻳﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻞ ﻛﻞ ﻣﺎ ﻳﺼﻠﻲ ﺑﻪ( ﻛﺎﻟﺼﻮﻑ ﻭﻛﺎﻟﺬﻫﺐ ﻭﻣﺎ ﺑﻌﺪﻩ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٧١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٠‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٧١‬ ‪ ،٧٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥١/٤٥٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪234‬‬ ‫ﻗﻮﻝ ﻳﺼﻠﻲ ﻋﻠﻴﻪ؟( ﻗﻴﻞ‪ :‬ﻳﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺼﻮﻑ ﻭﻻ ﻳﺴﺠﺪ ﻋﻠﻴﻪ )ﺃﻭ ﺇﻳﻘﺎﻉ ﺍﻟﺼﻼﺓ‬ ‫ﺧﺎﺹ ﺑﺎﻷﺭﺽ ﻭﻧﺒﺎﺗﻬﺎ؟ ﻗﻮﻻﻥ(‪.‬‬ ‫‪ ١٧‬ )ﻭﻛﺮﻫﺖ ﻓﻮﻕ ﻣﺴﺠﺪ( ﻭﻗﻴﻞ‪ :‬ﻓﺴﺪﺕ ﺇﻻ ﻋﻠﻰ ﺍﻟﻀﺮﻭﺭﺓ‪) ...‬ﻭﺃﻣﺎﻣﻪ‬ ‫ﺑﻘﺮﺏ( ﺇﻥ ﻟﻢ ﻳﻘﻄﻊ ﻃﺮﻳﻖ ﺃﻭ ﻭﺍﺩ‪ ،‬ﻭﺣﺪ ﺍﻟﻘﺮﺏ ﺛﻼﺛﺔ ﺃﺫﺭﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻳﻤﻪ‪،‬‬ ‫ﻭﻇﺎﻫﺮ ﺇﻃﻼﻕ ﻛﺮﺍﻫﺘﻬﺎ ﺃﻣﺎﻣﻪ ﻭﻟﻮ ﺃﻣﺎﻡ ﺍﻟﻤﺤﺮﺍﺏ ﺃﻭ ﻳﻤﻴﻨﻪ ﺑﻘﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ‬ ‫ﺃﻣﺎﻡ ﻣﺤﺮﺍﺑﻪ ﺑﻘﺮﺏ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﻳﻤﻴﻨﻪ ﺑﻘﺮﺏ ﻏﻴﺮ ﻣﻜﺮﻭﻫﺔ )ﻭﺑﻴﺎﻧﻪ ﻭﻃﺮﻳﻘﻪ ﻭﺑﻴﻦ‬ ‫ﻋﻤﺪﻩ( )ﻭﺩﺍﺧﻞ ﻣﺤﺮﺍﺑﻪ ﺑﻼ ﺇﻋﺎﺩﺓ ﻭﺇﻧﻤﺎ ﻳﻘﻒ ﺍﻹﻣﺎﻡ ﺧﺎﺭﺝ ﺍﻟﻤﺤﺮﺍﺏ ﻭﻳﺴﺠﺪ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻒ ﻓﻴﻪ )ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻣﺼﻞ ﻭﺣﺪﻩ ﺑﻤﺴﺠﺪ ﻋﻦ ﻳﺴﺎﺭ ﻣﺤﺮﺍﺑﻪ‬ ‫ﻗﻮﻻﻥ()‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٧٤/٧٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٢‬‬ ‫‪235‬‬ ‫‪١٩‬‬ ‫‪ );Q‬ا ﻼة‬ ‫‪:)4 : ١‬‬ ‫ﺍﻟﻘﺒﻠﺔ‪ :‬ﺍﻟﺠﻬﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻜﻼﻣﻪ ﻗﺒﻠﺔ‪ :‬ﺟﻬﺔ‪ ،‬ﻭﺃﻳﻦ ﻗﺒﻠﺘﻚ‪ :‬ﺟﻬﺘﻚ‪ ،‬ﻭﺍﻟﻜﻌﺒﺔ‬ ‫ﻣﺴﺠﺪﺍ‪،‬‬ ‫‬‫ﻷﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺴﺘﻘﺒﻠﻮﻧﻬﺎ ﻓﻲ ﺻﻼﺗﻬﻢ ﻭﻳﻘﺎﻝ‪ :‬ﺍﺟﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻠﺔ‪:‬‬ ‫ﻭﻣﺎ ﻟﻪ ﻗﺒﻠﺔ ﻭﻻ ﺩﺑﺮﺓ ﺇﺫﺍ ﻟﻢ ﻳﻬﺘﺪ ﻟﺠﻬﺔ ﺃﻣﺮﻩ)‪.(١‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﻟﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﺍﻟﻤﺸﺮﻓﺔ ﺃﺛﻨﺎﺀ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻌﺎﻳﻨﺔ ﻟﻤﻦ‬ ‫‬ ‫ﻫﻮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺃﻭ ﺑﺘﺤﺮﻱ ﺟﻬﺘﻬﺎ ﻟﻠﺒﻌﻴﺪ ﻋﻨﻬﺎ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻓﺮﺿﺎ ﺃﻭ ﻏﻴﺮ ﻓﺮﺽ ﺑﺎﺳﺘﻘﺒﺎﻝ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺇﻧﻤﺎ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ‬ ‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻤﻜﻠﻒ ﺍﻟﻌﻠﻢ ﺑﻪ ﻭﺑﻜﻴﻔﻴﺘﻪ ﻋﻨﺪ ﺣﻀﻮﺭﻫﺎ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺼﻼﺓ )ﻭﺍﻟﻘﺒﻠﺔ‬ ‫ﻫﻲ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﻭﻫﻲ ﻗﺒﻠﺔ ﺍﻟﻤﺴﺠﺪ ﻭﻫﻮ ﻗﺒﻠﺔ ﻣﻜﺔ‪ ،‬ﻭﻣﻜﺔ ﻫﻲ ﻗﺒﻠﺔ‬ ‫ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺍﻟﺤﺮﻡ ﻫﻮ ﻗﺒﻠﺔ ﺍﻵﻓﺎﻕ ﺃﻱ‪ :‬ﺍﻟﺠﻬﺎﺕ ﻛﻠﻬﺎ()‪ ،(٢‬ﻓﻘﻮﻟﻪ‪ :‬ﺇﻧﻤﺎ ﺗﺼﺢ ﺑﻬﺬﺍ‬ ‫ﺍﻟﺤﺼﺮ ﻣﻌﻨﺎ ﺃﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺼﺢ ﺇﻻ ﺑﺬﻟﻚ ﻓﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ‬ ‫ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻭﻟﺰﻡ ﺍﻟﻤﻜﻠﻒ ﺍﻟﻌﻠﻢ ﺑﻪ ﻋﻨﺪ ﺣﻀﻮﺭﻫﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪.٧١٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ ﺹ ‪ ،٧٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪236‬‬ ‫‪ )$$L ٣‬اﻻ‪Q%'T‬ل‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﺍﻻﺳﺘﻘﺒﺎﻝ )ﺑﺎﻟﻮﺟﻪ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﺠﻮﺍﺭﺡ ﺑﺘﻘﺮﺏ ﻟﺮﺿﺎ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻟﻘﺼﺪ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺳﺒﺐ ﻟﻠﺠﻨﺔ ﻭﺭﺟﺎﺀ ﻟﺮﺣﻤﺘﻪ ﻭﺧﻮﻑ ﻣﻦ ﻋﻘﺎﺑﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ﻟﻜﻞ ﺻﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﻳﻪ ﺍﻟﻤﺮﺓ ﻣﺎ ﻟﻢ ﻳﺘﺤﻮﻝ ﻋﻦ ﻣﻜﺎﻧﻪ‪ ...‬ﻭﺍﻟﻮﺍﺟﺐ‬ ‫ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺮﺍﻫﺎ ﺍﻟﺠﻬﺔ ﺑﺪﻟﻴﻞ ﺟﻮﺍﺯ ﺍﻟﺼﻒ ﺍﻟﻄﻮﻳﻞ ﻭﺗﺠﺰﻱ ﺍﻟﺠﻬﺔ ﺇﻥ ﻟﻢ‬ ‫ﺗﺒﺼﺮ ﺍﻟﻜﻌﺒﺔ‪ (...‬ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ ﺑﻘﺒﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﺴﺎﺟﺪﻫﻢ)‪.(١‬‬ ‫‪ #,- ٤‬ا >‪ 0 1‬ه ا‪:);Q%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺗﺤﻴﺮ ﺍﺟﺘﻬﺪ ﻭﺻﻠﻰ ﻭﻫﻞ ﻳﻌﻴﺪﻫﺎ ﺇﻥ ﺑﺎﻥ‬ ‫ﺧﻄﺄﻩ؟ ﺃﻗﻮﺍﻝ(‪ ،‬ﺃﻭﻟﻬﺎ‪ :‬ﺃﻥ ﻳﻌﻴﺪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﻴﺪ ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ ﺃﻭ ﺑﻌﺪﻩ‪) ،‬ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻟﻤﺨﺘﺎﺭ ﺃﻥ ﻳﻌﻴﺪ ﺇﻥ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ( ﻻ ﺇﻥ ﺧﺮﺝ‬ ‫ﻷﻧﻪ ﮊ ﻟﻢ ﻳﺄﻣﺮ ﺍﻟﻤﺨﻄﺊ ﺑﺎﻹﻋﺎﺩﺓ ﺇﺫ ﺳﺄﻟﻪ ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ‬ ‫ﻳﻌﻴﺪ ﺇﻥ ﺍﺳﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﻭﺇﻥ ﺷﺮﻕ ﺃﻭ ﻏﺮﺏ ﻟﻢ ﻳﻌﺪ ﺑﻌﺪﻩ‬ ‫)ﻭﻳﻨﺤﺮﻑ ﻋﻦ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﺇﻥ ﺑﺎﻥ ﺧﻄﺆﻩ ﻓﻴﻬﺎ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺼﻼﺓ ﺑﻼ ﺇﻋﺎﺩﺓ )ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻘﻄﻌﻬﺎ ﻭﻳﺴﺘﺄﻧﻒ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻥ ﺑﺎﻥ ﺧﻄﺆﻩ ﺑﺄﻣﻴﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ‬ ‫ﺑﻐﻴﺮﻩ ﻭﻳﻘﻄﻌﻬﺎ ﻭﻳﺴﺘﺄﻧﻒ ﺇﺟﻤﺎ ﻋﺎ ﺇﻥ ﺍﺧﺘﺎﺭ ﺍﺟﺘﻬﺎ ﺩﺍ ﺁﺧﺮ ﻣﻦ ﻧﻔﺴﻪ ﻓﺎﺗﺒﻌﻪ‬ ‫ﻭﺍﻧﺤﺮﻑ(‪.‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺃﺩﻟﺔ ﺍﻟﻘﺒﻠﺔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻷﻭﻝ ﻳﻌﺬﺭ ﻣﺎ ﻟﻢ ﻳﺨﻄﺊ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻻ ﻳﻌﺬﺭ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﻭﻻ ﺑﻜﻴﻔﻴﺔ‬ ‫ﺃﻥ ﻳﻘﻠﺪ ﻏﻴﺮﻩ ﺑﻼ ﺇﺩﺭﺍﻙ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺍﻟﻤﺤﺎﺭﻳﺐ ﻓﻴﻘﻠﺪﻫﺎ‪ ،‬ﻓﻤﻦ‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﺠﺘﻬﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺠﺘﻬﺪ ﺑﺄﺩﻟﺔ ﺍﻟﻘﺒﻠﺔ ﻭﻇﻬﺮﺕ ﻓﻘﻴﻞ‪ :‬ﻻ ‬ ‫ﺑﺪ ﺃﻥ ﻳﺠﺘﻬﺪ‪،‬‬ ‫ﻳﻜﻔﻲ ﻧﻈﺮ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻤﻜﻨﻪ ﺃﻭ ﺧﻔﻴﺖ ﻋﻨﻪ ﻟﻈﻠﻤﺔ ﻓﻘﻴﻞ‪ :‬ﻻ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٧٦‬ ‪ ،٧٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٤‬‬ ‫‪237‬‬‫‪ ١٩‬ ﻗﺒﻠﺔ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻘﻠﺪ ﻣﻦ ﻋﻠﻢ )ﻭﻳﻘﺘﺪﻱ ﻣﺘﺤﻴﺮ ﺑﻤﻬﺘﺪ ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺃﻣﻴﻦ ﻓﻲ ﺃﺣﻮﺍﻟﻪ‬ ‫ﻟﻜﻨﻪ ﻣﺄﻣﻮﻥ ﻓﻲ ﺍﻟﻘﺒﻠﺔ(‪) ...‬ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﻷﻣﻴﻦ ﺑﺎﺟﺘﻬﺎﺩﻩ ﻭﺻﻠﻰ ﺃﻋﺎﺩ‪ ،‬ﻭﻟﻮ‬ ‫ﻭﺍﻓﻖ ﺍﻟﻘﺒﻠﺔ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ ﺇﻥ ﻭﺍﻓﻖ ﺑﻬﺎ ﻭﺇﻥ ﺃﺧﻄﺄ ﺃﻋﺎﺩ ﺍﺗﻔﺎﻗﺎ( )ﻭﺇﻥ ﺧﺎﻟﻒ‬ ‫ﺍﺟﺘﻬﺎﺩﻩ ﻭﺻﻠﻰ ﻭﻻ ﻣﺮﺷﺪ ﻟﻪ ﻓﻜﺎﻟﺨﻠﻒ ﻣﻊ ﺍﻷﻣﻴﻦ( ﺣﻴﺚ ﺧﺎﻟﻔﻪ‬ ‫ﺑﺎﺟﺘﻬﺎﺩﻩ‪.(١)...‬‬ ‫‪ #,- ٥‬ا ‪ )+‬ا‪$2'+‬ة ‪ UR‬ا ه ا‪:);Q%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺗﺤﻴﺮﺕ ﺟﻤﺎﻋﺔ ﻓﻼ ﻳﻘﺘﺪ ﻛﻞ ﺑﺂﺧﺮ ﻭﺇﻥ ﺍﺟﺘﻤﻊ‬ ‫ﻣﻌﺎ(‪ ،‬ﺃﻱ‪ :‬ﺟﻤﺎﻋﺔ ﻭﺇﻥ ﺻﻠﻮﺍ ﻓﺮﺍﺩﻯ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻊ ﺍﺟﺘﻬﺎﺩ‬ ‫ﺍﺟﺘﻬﺎﺩﻫﻢ ﺻﻠﻮﺍ ‬ ‫ﻣﻌﺎ ﺃﻭ ﻓﺮﺍﺩﻯ ﻻ ﻣﻊ ﻣﻦ ﺧﺎﻟﻒ ﺍﺟﺘﻬﺎﺩﻫﻢ‪) ...‬ﻭﻻ ﻳﺼﻞ ﻛﻞ ﻣﻊ‬ ‫ﺑﻌﻀﻬﻢ ﺻﻠﻮﺍ ‬ ‫ﻣﺨﺎﻟﻔﻪ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ( ﻭﻻ ﻳﻘﺘﺪ ﺑﺄﻣﻴﻦ ﻣﺘﺤﻴﺮ ﺃﻭ ﺃﻛﺜﺮ ﻭﻻ ﻳﻨﺤﺮﻑ ﺑﺘﺤﺮﻳﻒ ﺃﺣﺪ‬ ‫ﺑﻞ ﺑﻜﻼﻣﻪ‪ ،‬ﻭﻳﻘﺘﺪﻱ ﺑﻤﻦ ﺭﺁﻩ ﻳﺼﻠﻲ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﻭﺇﻥ ﻏﻴﺮ ﺃﻣﻴﻦ‪) ...‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﺭﺑﻌﺎ ﻷﺭﺑﻊ ﻧﻮﺍﺡ()‪.(٢‬‬ ‫ﻳﺼﻠﻲ ﻛﺄﻋﻤﻰ ﻭﻣﺘﺤﻴﺮ ﺣﻴﺚ ﻻ ﻣﺮﺷﺪ ‬ ‫‪%T ٦‬ط ا‪Q%'T‬ل ا‪:);Q%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻘﻂ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﺸﺪﺓ ﺧﻮﻑ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺨﻮﻑ ﻋﻠﻰ ﻣﺎﻝ ﺃﻭ ﻧﻔﺲ ﻟﻐﻴﺮﻩ ﺇﻥ ﺧﺎﻑ ﺿﻤﺎﻥ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﺑﺤﻴﺚ ﻟﻮ ﺍﺳﺘﻘﺒﻞ‬ ‫ﻗﺘﻞ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﺃﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻻ ﺍﻹﺣﺮﺍﻡ ﺇﻟﻴﻬﺎ ﺃﺣﺮﻡ ﻭﻋﺎﺩ ﻛﻤﺎ‬ ‫ﺃﻣﻜﻦ )ﻭﺑﺮﺑﻂ ﻋﻠﻰ ﺧﺸﺒﺔ ﻭﺑﻤﺮﺽ ﺗﻌﺬﺭ ﻣﻌﻬﻤﺎ ﺍﻟﺘﻮﺟﻪ( ﺃﻱ‪ :‬ﻣﻘﺎﺑﻠﺘﻬﻤﺎ‬ ‫ﺑﻮﺟﻬﻪ‪) .‬ﻭﺑﻈﻠﻤﺔ ﻭﻋﻤﻰ ﺣﻴﺚ ﻻ ﺛﻘﺔ ﻳﺮﺷﺪ(‪) ...‬ﻭﺻﺢ ﺗﻨﻘﻞ ﻋﻠﻰ ﺭﺍﺣﻠﺔ(‬ ‫ﻭﻟﻮ ﻣﻊ ﺿﺮﺑﻬﺎ ﻭﻗﺒﺾ ﻟﺠﺎﻡ ﺃﻭ ﺭﺳﻦ ﺑﺸﺮﻁ ﻃﻬﺎﺭﺓ ﻣﺎ ﻋﻠﻴﻬﺎ )ﻻ ﻟﻘﺒﻠﺔ ﺑﻌﺪ‬ ‫ﺃﻳﻀﺎ ﺗﻨﻘﻞ ﻣﺎ ﺳﻦ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﻟﻜﻦ‬ ‫ﺇﺣﺮﺍﻡ ﺇﻟﻴﻬﺎ( ﺑﻮﺟﻬﻪ ﻭﺟﺴﺪﻩ‪ ...‬ﻭﺻﺢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٧٩‬ ‪ ،٨١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٧/٤٥٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ ﺹ ‪ ،٨٢/٨١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٩/٤٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪238‬‬ ‫ﻳﺤﺮﻡ ﺇﻟﻴﻬﺎ ﺛﻢ ﻳﻘﺎﺑﻞ ﺣﻴﺚ ﻣﺸﻰ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺍﻟﺴﺠﻮﺩ ﺭﻛﻊ ﻭﺳﺠﺪ‬ ‫ﻓﺮﺿﺎ ﻋﻠﻰ ﺭﺍﺣﻠﺔ ﻭﻟﻮ ﻣﺎﺷﻴﺔ ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ ﺛﻢ ﻳﻨﻘﻞ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺬﺍ ﻳﺼﻠﻲ ‬ ‫ﺍﻟﻘﺒﻠﺔ ﺇﺫﺍ ﻛﺎﻥ ﺗﻠﺤﻘﻪ ﻣﻀﺮﺓ ﻓﻲ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﻳﺤﺮﻡ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ ﺛﻢ ﻳﻨﻘﻞ ﻭﺟﻬﻪ‪...‬‬ ‫ﻣﺮﺍﺭﺍ ﻳﺴﺘﻘﺒﻞ ﻭﻳﺴﺘﺪﻳﺮ‬ ‫ﻭﺿﺎﺑﻂ ﺫﻟﻚ ﺃﻧﻪ ﻣﺘﻰ ﺃﻣﻜﻨﻪ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺍﺳﺘﻘﺒﻞ ﻭﻟﻮ ‬ ‫ﻣﺮﺍﺭﺍ‪ ،‬ﻭﻻ ﺿﻴﺮ ﺑﺎﻟﻨﻘﻞ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﻓﻲ ﺍﻟﺴﻌﺔ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻔﻞ ﻭﻻ‬ ‫ﻣﺜﻼ ‬‫‬ ‫ﻓﺮﺽ ﻟﻐﻴﺮ ﺍﻟﻘﺒﻠﺔ ﺇﻻ ﻟﻀﺮﻭﺭﺓ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٨٣/٨٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٥٥/٤٥٤‬‬ ‫‪239‬‬ ‫‪٢٠‬‬ ‫‪'T‬ة ا‪U; +‬‬ ‫‪: ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻹﺧﻔﺎﺀ‪ ،‬ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﺴﺘﺮ ﻭﺍﻟﺴﺘﺎﺭﺓ ﻣﺎ ﻳﺴﺘﺘﺮ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺃﺳﺪﻝ ﻋﻠﻰ‬ ‫ﺣﺠﺒﺎ ﻟﻠﻨﻈﺮ‪ ،‬ﻭﺍﻟﺴﺘﺮﺓ‪ :‬ﺍﻟﺴﺘﺎﺭ)‪.(١‬‬ ‫‬‫ﻧﻮﺍﻓﺬ ﺍﻟﺒﻴﺖ ﻭﺃﺑﻮﺍﺑﻪ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻣﺎ ﻳﻀﻌﻪ ﺍﻟﻤﺼﻠﻲ ﺃﻣﺎﻣﻪ ﻋﻨﺪ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ ﺣﺘﻰ ﻻ ﻳﻘﻄﻊ‬ ‫‬ ‫ﺃﺣﺪﺍ ﺃﻥ ﻳﻤﺮ ﺑﻴﻦ‬ ‫‬‫ﺍﻟﻤﺎﺭ ﺑﻴﻦ ﻳﺪﻳﻪ ﺻﻼﺗﻪ‪ ،‬ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻧﻬﺎ ﺑﺨﻔﻲ ﻭﺗﻤﻨﻊ‬ ‫ﻳﺪﻱ ﺍﻟﻤﺼﻠﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺼﻠﻲ ﻳﺴﺘﺘﺮ ﺑﻬﺎ ﻭﻳﺨﺘﻔﻲ ﻋﻦ ﺍﻟﻤﺮﻭﺭ ﺃﻣﺎﻣﻪ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺐ ﻋﻠﻰ ﻣﺼﻞ( ﺇﺫﺍ ﺗﻴﻘﻦ ﻣﺠﻲﺀ ﻣﻔﺴﺪ ﺃﻭ ﺭﺟﺢ‬ ‫ﺣﻤﻼ ﻟﻸﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻟﻘﻴﺪ ﺍﻟﺘﻴﻘﻦ ﺃﻭ ﺍﻟﺮﺟﺤﺎﻥ ﻟﻠﻤﻔﺴﺪ ﻓﻲ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﺫﺍ‬‫‬ ‫ﺻﻠﻰ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﻌﻞ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ﺳﻴ ﻔﺎ«)‪ (٢‬ﻭﺍﻷﻣﺮ ﻋﻨﺪﻧﺎ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻟﻢ‬ ‫ﻳﺠﻌﻞ ﺍﻟﺴﺘﺮﺓ ﻟﻢ ﺗﻔﺴﺪ ﺇﻥ ﻟﻢ ﻳﺤﺪﺙ ﻣﺎ ﻳﻔﺴﺪﻫﺎ‪) ،‬ﻭﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ( ﺃﻧﻬﻢ ﺍﺗﻔﻘﻮﺍ‬ ‫ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺴﺘﺮﺓ ﻓﻠﻌﻞ ﻭﺟﻪ ﺍﻟﻮﺟﻮﺏ ﻣﺎ ﺇﺫﺍ ﺗﻴﻘﻦ ﻣﺠﻲﺀ ﻣﻔﺴﺪ ﺃﻭ ﺗﺮﺟﺢ‪...‬‬ ‫ﻭﺍﻻﺳﺘﺤﺒﺎﺏ ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﮊ ﺻﻠﻰ ﺇﻟﻰ ﻏﻴﺮ ﺳﺘﺮﺓ)‪،(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪.٤١٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪240‬‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ‪) :‬ﻭﺟﺐ ﻋﻠﻰ ﻣﺼﻞ(‪ ...‬ﺇﻟﺦ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻦ ﻭﺟﻮﺏ ﺣﻔﻆ‬ ‫ﻋﺼﺎ ﺃﻭ ‬ ‫ﺳﻴﻔﺎ ﺃﻣﺎﻣﻪ ﺳﺘﺮﺓ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺟﺪﺍﺭ ﺃﻭ ﺳﺎﺭﻳﺔ( ﺑﻨﻴﺔ‬‫ﺍﻟﺼﻼﺓ ﻣﻄﻠﻘﺎ‪) ...‬ﺟﻌﻞ ‬ ‫ﻣﻘﻮﺳﺎ ﻛﺤﺮﺍﺏ(‬ ‫‬‫ﺍﻟﺴﺘﺮﺓ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻭﺟﻮﺩ ﺳﺘﺮﺓ ﺑﺪﻭﻥ ﻧﻴﺘﻬﺎ )ﻭﺇﻻ ﺧﻂ ﺑﻴﺪﻩ ‪‬‬ ‫ﺧﻄﺎ‬ ‫‬ ‫ﻣﺴﺘﻄﻴﻼ ﻟﻠﻘﺒﻠﺔ ﺃﻭ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺗﺠﺰﺉ ﻋﻠﻰ ﺍﻟﻄﻮﻝ ﻣﻦ ﺧﻠﻔﻬﺎ ﺍﻟﺼﻼﺓ )ﺃﻭ‬ ‫‬ ‫ﻭﺷﻤﺎﻻ ﺛﻢ ﻻ ﻳﻀﺮﻩ ﻣﺮﻭﺭ ﻣﺎﺭ ﺑﻴﻦ ﻳﺪﻳﻪ؟ ﺧﻼﻑ( ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ‬‫ﻣﻌﺘﺮﺿﺎ ﻳﻤﻴ ﻨﺎ‬ ‫‬ ‫ﺳﺘﺮﺍ ﻧﻮﻯ ‪‬‬ ‫ﺣﺪﺍ ﻓﻴﻜﻮﻥ ﺣﺪﻩ ﻛﺎﻟﺴﺘﺮ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻮﻱ ﺇﻻ ﺇﻥ‬‫ﻟﻢ ﻳﺠﺪ ‬ ‫ﻟﻢ ﻳﺠﺪ ﺃﻥ ﻳﺨﻂ)‪.(١‬‬ ‫‪ 's ٣‬و‪F%‬ار>‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻻ ﺣﺪ ﻟﻠﺴﺘﺮﺓ ﻓﻲ ﺍﻟﻌﺮﺽ ﻭﻟﻮ ﻗﺪﺭ ﺷﻌﺮﺓ ﻓﻲ‬ ‫ﺍﻟﺪﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺃﻗﻞ ﻣﻦ ﻋﺮﺽ ﺇﺻﺒﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺃﻗﻞ ﻣﻦ ﻗﺪﺭ ﺳﻮﺍﻙ ﻭﻻ ﺣﺪ‬ ‫ﻓﺼﺎﻋﺪﺍ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺘﺮﺓ ﻣﺎ ﺻﻌﺪ ﺛﻼﺛﺔ ﺃﺷﺒﺎﺭ ﻛﻤﺆﺧﺮ‬ ‫‬‫ﻟﻄﻮﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﺭﺍﻉ‬ ‫ﺍﻟﺮﺟﻞ(‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺫﺭﺍﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻠﺜﺎ ﺫﺭﺍﻉ‪ ...‬ﻭﺇﻥ ﺻﻠﻰ ﺇﻟﻰ ﺳﺘﺮﺓ ﻭﻣﺮ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻣﺎ ﻳﻘﻄﻊ ﻓﺴﺪﺕﺍﻟﺼﻼﺓﻗﺮﺑﺖ ﺃﻭ ﺑﻌﺪﺕ ﻭﻛﺬﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺨﻂ‪ ...‬ﻭﻗﺪ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺮﻭﺭ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺴﺘﺮﺓ ﺃﻭ ﺍﻟﺨﻂ ﺇﺫﺍ ﺑﻌﺪ ﻋﻨﻬﺎ ﻫﻞ ﻳﻜﺮﻩ ﺃﻭ ﻳﺤﺮﻡ؟‬ ‫ﻭﻫﻞ ﻟﻪ ﻣﻨﻊ ﺍﻟﻤﺎﺭ ﺃﻭ ﻻ؟ ﺃﻭ ﻟﻪ ﺍﻟﻤﺮﻭﺭ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﻔﺴﺪ ﺍﻟﻤﺮﻭﺭ ﻓﻴﻪ ﻟﻮ ﻟﻢ‬ ‫ﺗﻜﻦ ﺍﻟﺴﺘﺮﺓ ﺃﻭ ﺍﻟﺨﻂ‪ ،‬ﻻ ﻓﻲ ﻣﻮﺿﻊ ﻳﻔﺴﺪ ﺍﻟﻤﺮﻭﺭ ﻓﻴﻪ؟ ﻓﻴﻪ ﺃﻗﻮﺍﻝ)‪.(٢‬‬ ‫‪ #,- ٤‬ا ﻼة ‪F0‬ون ا'ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ )ﻭﺇﻥ ﺻﻠﻰ ﺑﺪﻭﻧﻬﺎ(‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﻟﺴﺘﺮﺓ )ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺑﺨﻂ( ﺣﻴﺚ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮ ﺍﻟﺨﻂ ﺃﻭ ﻳﻨﻮﻱ ﻛﺬﻟﻚ )ﻓﺴﺪﺕ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﺑﻤﺮﻭﺭ‬ ‫ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﺃﻭ ﺟﻨﺐ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﺑﺎﻟﻎ ﺃﻗﻠﻒ ﺃﻭ ﻣﻴﺘﺘﻪ ﺃﻭ ﺩﻡ ﺃﻭ ﻟﺤﻢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٨٤‬ ‪ ،٨٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٨٧/٨٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦١‬‬ ‫‪241‬‬‫‪ ٢٠‬ ﺳﺘﺮﺓ ﺍﻟﻤﺼﻠﻲ‬ ‫ﻛﻠﺒﺎ( ﻭﻗﻴﺪﻩ‬ ‫ﺧﻨﺰﻳﺮ( ﻭﻣﻌﻨﻰ ﻣﺮﻭﺭ ﻫﺆﻻﺀ ﻣﺮﻭﺭ ﺣﺎﻣﻠﻬﺎ )ﺃﻭ ﻗﺮﺩ ﺃﻭ ﺳﺒﻊ ﻭﺇﻥ ‬ ‫ﺑﻌﺾ ﺑﺎﻷﺳﻮﺩ‪ ،‬ﻭﺯﺍﺩ ﺑﻌﺾ ﺍﻟﺤﻤﺎﺭ ﻭﺑﻌﺾ ﺍﻟﻤﺮﺃﺓ ﻣﻄﻠﻘﺎ )ﻭﺑﺎﺳﺘﻘﺒﺎﻝ ﻧﺠﺎﺳﺔ(‬ ‫ﻭﻟﻮ ﺇﻧﺴﺎ ﻧﺎ ﻓﻴﻪ ﻧﺠﺲ ﺃﻭ ﻟﻢ ﻳﺴﺘﺠﻤﺮ ﺃﻭ ﺍﺳﺘﺠﻤﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻻﺳﺘﺠﻤﺎﺭ‬ ‫ﻻ ﻳﻄﻬﺮ ﺍﻟﻔﺮﺝ ﻭﺳﺘﺮﻩ ﺑﺜﻮﺏ ﻻ ﻳﻔﻴﺪ ﻷﻥ ﺍﻟﻤﺼﻠﻲ ﻟﻢ ﻳﻨﻮ ﺫﻟﻚ ﺍﻟﺜﻮﺏ ﺳﺘﺮﺓ )ﺃﻭ‬ ‫ﻗﺒﺮ ﺃﻭ ﻃﺮﻳﻖ(‪ ...‬ﻛﻤﺎ ﻗﻴﻞ ﺑﻔﺴﺎﺩﻫﺎ ﺑﺎﻟﺴﺪﻝ ﻭﻟﻮ ﻟﻢ ﺗﻨﻜﺸﻒ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺗﻔﺴﺪ ﺑﺬﻟﻚ )ﺃﻭ ﻭﺟﻪ ﺣﻴﻮﺍﻥ( ﻭﻻ ﻳﻀﺮ ﻭﺟﻪ ﻫﺮ ﻷﻧﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻣﺘﺎﻉ ﻣﻦ‬ ‫)‪(١‬‬ ‫ﻧﺎﺭﺍ ﻣﻮﻗﺪﺓ ﺃﻭ ﻋﺠﻼ ﻭﻟﻮﺡ‬ ‫ﻣﺘﺎﻉ ﺍﻟﺒﻴﺖ« )ﻭﺑﺎﺳﺘﻘﺒﺎﻝ ﻛﻞ ﻣﻌﺒﻮﺩ ﺑﺎﻃﻼ ﻭﻟﻮ ‬ ‫ﻭﻣﺼﺤﻒ ﻭﺻﻮﺭﺓ ﺑﺮﺃﺱ ﺃﻭ ﺭﺃﺱ ﻭﺣﺪﻩ ﺑﺤﺎﺋﻂ ﺃﻭ ﺃﺭﺽ ﻭﻧﺎﺋﻢ ﻣﻀﻄﺠﻊ( ﻭﻟﻮ‬ ‫ﻣﺴﺘﻠﻘﻴﺎ ﻭﻏﻴﺮ ﻣﺴﺘﻘﺒﻞ ﺑﻮﺟﻬﻪ‪) ...‬ﻭﻣﻴﺖ ﻭﺇﻥ ﺑﻼ ﻋﻤﺪ()‪ ،(٢‬ﻭﻓﻲ‬ ‫‬‫ﻏﻴﺮ ﺇﻧﺴﺎﻥ ﻭﻟﻮ‬ ‫ﻫﺬﻩ ﺍﻟﻤﻔﺴﺪﺍﺕ ﺧﻼﻑ ﻭﺃﻗﻮﺍﻝ‪.‬‬ ‫‪ ٥‬ا‪ )R+‬ا'‪ o% U‬ا ﻼة ‪+0‬ور دون ا'ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻳﻘﻄﻌﻬﺎ ﺫﻟﻚﻣﺎ ﺳﺒﻖ ﻓﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ‬ ‫ﻓﻲ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﺫﺭﺍﻋﺎ ﺃﻭ( ﻓﻲ ﺃﻗﻞ )ﻣﻦ ﺳﺒﻌﺔ( ﺃﻭ ﻓﻲ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ‬ ‫ﺃﻭ ﻓﻲ ﺃﻗﻞ ﻣﻦ )ﺛﻼﺛﺔ ﺃﻭ ﻻ ﻳﻀﺮ ﺍﻟﻜﻞ ﻣﺎ ﻟﻢ ﻳﺴﺠﺪ ﻋﻠﻴﻪ( ﺃﻭ ﻳﻜﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ‪ ...‬ﻓﻌﻠﻴﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻓﺰﺍﻝ ﻋﻨﺪ ﺍﻟﺴﺠﻮﺩ ﻓﻼ‬ ‫ﺑﺄﺱ‪ ،‬ﺃﻭ ﻻ ﺗﻔﺴﺪ ﻭﻟﻮ ﺑﻴﻦ ﺭﺟﻠﻴﻪ ﻭﻣﺴﺠﺪﻩ؟ )ﺃﻗﻮﺍﻝ( ﻭﻳﺤﺴﺐ ﺫﻟﻚ ﻣﻦ ﻣﺤﻞ‬ ‫ﺍﻟﺴﺠﻮﺩ‪ ...‬ﻗﻠﺖ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﻟﺴﺘﺮﺓ ﻧﺼﺖ ﻓﻲ ﻣﻀﺮﺓ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻤﺮﻭﺭ ﻗﺪﺍﻡ‬ ‫ﺍﻟﻤﺼﻠﻲ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﻻ ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ ﺷﻲ«)‪ (٣‬ﻧﺺ ﻓﻲ ﻋﺪﻡ ﻓﺴﺎﺩﻫﺎ ﺑﻤﺮﻭﺭ ﻣﺎﺭ‪،‬‬ ‫ﻧﺼﺎ‪ ،‬ﻭﻳﺠﻤﻊ ﺑﻴﻦ ﺫﻟﻚ ﺑﺄﻥ‬ ‫ﻭﺣﺪﻳﺚ ﺑﺴﻂ ﻋﺎﺋﺸﺔ ﺭﺟﻠﻴﻬﺎ ﺣﻴﺚ ﻳﺴﺠﺪ ﮊ ﺃﺷﺪ ‪‬‬ ‫ﺍﻟﻤﻀﺮﺓ ﻧﻘﺺ ﺻﻼﺓ ﻣﻦ ﺿﻴﻊ ﺍﻟﺴﺘﺮﺓ ﺃﻭ ﺍﻟﺨﻂ ﻹﻓﺴﺎﺩﻫﺎ‪ ،‬ﺛﻢ ﺭﺃﻳﺖ ﻣﺎ ﻳﺪﻝ ﻟﻪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻴﺎﻥ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٨٧‬ ‪ ،٨٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦١‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻏﻴﺮﻩ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪242‬‬ ‫ﻭﺍﻟﺤﻤﺪ ﷲ ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻭﺍﻟﻤﺮﻭﺭ ﺑﻴﻦ ﻳﺪﻳﻪ ﻳﻘﻄﻊ ﻧﺼﻒ ﺻﻼﺗﻪ‪ ،‬ﻭﻗﻮﻝ‬ ‫ﻋﻤﺮ‪ :‬ﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻤﺼﻠﻲ ﻣﺎ ﻳﻨﻘﺺ ﻣﻦ ﺻﻼﺗﻪ ﺑﺎﻟﻤﺮﻭﺭ ﺑﻴﻦ ﻳﺪﻳﻪ ﻣﺎ ﺻﻠﻰ ﺇﻻ‬ ‫ﺷﻲﺀ ﻳﺴﺘﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﻟﺪﻓﻊ ﺩﻓﻊ ﻟﻠﺨﻠﻞ ﻋﻦ ﺍﻟﺼﻼﺓ ﻻ ﺩﻓﻊ ﻟﻺﺛﻢ ﻋﻦ ﺍﻟﻤﺎﺭ‬ ‫ﻛﻤﺎ ﻗﻴﻞ‪ .‬ﻭﻳﻘﻴﺪ ﺣﺪﻳﺚ ﻋﺪﻡ ﺍﻟﻔﺴﺎﺩ ﺑﻐﻴﺮ ﺍﻟﺤﺎﺋﺾ ﻟﺤﺪﻳﺚ‪» :‬ﺃﻥ ﺍﻟﺤﺎﺋﺾ‬ ‫ﻳﻨﻘﺾ ﻣﺮﻭﺭﻩ ﺑﻴﻦ ﺍﻟﻤﺼﻠﻲ ﻭﻣﺴﺠﺪﻩ ﻓﻲ ﻣﺴﺠﺪﻩ«)‪.(١‬‬ ‫‪ #,- ٦‬ا‪ )T 7‬و‪  UR >$N‬ورة ا‪:U; +‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ ﻭﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺠﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺳﺠﻮﺩﻩ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺇﻥ ﻟﻢ ﻳﻤﺴﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ« ﺑﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺣﺼﻴﺮ ﻓﻴﻪ ﺧﺮﻕ‬ ‫ﻏﺮﺍﺏ ﺃﻭ ﻋﺬﺭﺓ ﺗﺤﺖ ﺑﻄﻨﻪ ﺇﺫﺍ ﺳﺠﺪ ﻓﻼ ﻧﻘﺺ ﺣﺘﻰ ﻳﻜﻮﻥ ﺗﺤﺖ ﻗﺪﻣﻴﻪ ﺃﻭ ﻣﺤﻞ‬ ‫ﺳﺠﻮﺩﻩ )ﻭﻻ ﻳﻀﺮ ﻣﻦ ﺟﺎﻧﺐ ﺃﻭ ﺧﻠﻒ ﻣﺎ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﻣﺴﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻣﻦ‬ ‫ﻟﻮﺣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﺴﺪ ﺑﻤﺲ ﻏﻴﺮ ﺍﻟﻨﺠﺲ‬‫‬ ‫ﻣﺼﺤﻔﺎ ﺃﻭ ‬ ‫ﺟﺎﻧﺐ ﺃﻭ ﺧﻠﻒ ﻓﺴﺪﺕ ﻭﻟﻮ‬ ‫ﻣﻦ ﺟﺎﻧﺐ ﺃﻭ ﺧﻠﻒ‪ ،‬ﻭﺷﺪﺩ ﺑﻌﺾ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﺃﻥ ﺗﻘﻄﻊ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﻋﺸﺮ()‪.(٢‬‬ ‫‪ #,- ٧‬ا‪+‬ر ‪F M$0‬ي ا‪:U; +‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ )ﻭﺷﺪﺩ( ﻓﻲ ﺍﻟﺤﺪﻳﺚ)‪ (٣‬ﺇﺫ ﺟﻌﻞ ﺍﻟﻮﻗﻮﻑ ﺇﻟﻰ ﺍﻟﺤﺸﺮ‬ ‫ﺧﻴﺮﺍ ﻣﻦ ﺍﻟﻤﺮﻭﺭ‪ ،‬ﻭﺇﻥ ﺃﺑﻰ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﻓﺈﻧﻪ ﺷﻴﻄﺎﻥ )ﻓﻲ ﻣﺮﻭﺭ ﺑﻴﻦ ﻳﺪﻱ ﻣﺼﻞ(‬ ‫‬ ‫ﻋﻤﺪﺍ ﻛﻔﺮ ﻧﻔﺎﻕ‪ ،‬ﻭﺇﻥ ﻣﺮ ﺃﻣﺎﻡ ﺍﻟﻔﺬ ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺼﻒ ﺣﺘﻰ‬ ‫‬‫ﺑﺄﻥ ﻳﻜﻔﺮ ﺍﻟﻤﺎﺭ‬ ‫ﺟﺎﻭﺯ ﻗﻔﺎ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺮﻭﺭ ﺑﻴﻦ ﻳﺪﻳﻪ ﺍﻟﻤﺮﻭﺭ ﻓﻲ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ‬ ‫ﻭﻣﺎ ﺩﻭﻧﻪ ﺇﻟﻰ ﺭﺟﻠﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٩١/٩٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٩١‬‬ ‫)‪ (٣‬ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٩١‬‬ ‫‪243‬‬‫‪ ٢٠‬ ﺳﺘﺮﺓ ﺍﻟﻤﺼﻠﻲ‬ ‫‪ #,- ٨‬د‪ oR‬ا‪+; U; +‬ر و‪F-‬وده‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﻠﻤﺼﻠﻲ ﺩﻓﻊ ﺍﻟﻤﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﺩﻓﻌﻪ ﺑﻌﻨﻒ ﺇﻥ‬ ‫ﻟﻢ ﻳﺮﺟﻊ( ﺑﻠﻴﻦ‪ ،‬ﻭﻻ ﺩﻳﺔ ﻓﻴﻤﺎ ﺃﻓﺴﺪ ﻓﻴﻪ ﺑﺎﻟﺪﻓﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﺍﻟﻈﺎﻫﺮﻳﺔ ﺑﻮﺟﻮﺏ ﺍﻟﺪﻓﻊ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻟﺤﺪﻳﺚ‪» :‬ﺇﺩﺭﺃﻭﺍ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ«)‪،(١‬‬ ‫ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻷﻥ ﺍﻟﺪﻓﻊ ﻣﺤﺎﻓﻈﺔ ﻟﻠﺼﻼﺓ ﻭﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻟﻪ ﻭﻻ‬ ‫ﻳﻨﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﻪ ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﺍﻟﻜﺜﻴﺮ ﻷﻧﻪ ﺃﺷﺪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻦ‬ ‫ﺍﻟﻤﺮﻭﺭ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻛﺬﺍ ﺍﻟﻤﻘﺎﺗﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺪﺍﻓﻌﺔ‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﻮﻗﻮﻑ ﻭﺍﻻﺿﻄﺠﺎﻉ ﺑﻴﻦ ﻳﺪﻳﻪ ﻛﺎﻟﻤﺮﻭﺭ‪ ،‬ﻭﻳﺄﺛﻢ ﺍﻟﻤﺎﺭ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﻣﻨﺪﻭﺣﺔ ﺇﻥ ﻣﺮ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻤﺼﻠﻲ ﺇﻟﻰ ﺳﺘﺮﺓ ﻓﻲ ﻏﻴﺮ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻳﺄﺛﻢ‬ ‫ﺍﻟﻤﺼﻠﻲ ﺩﻭﻥ ﺍﻟﻤﺎﺭ ﻓﻲ ﻣﺸﺮﻭﻉ ﻣﺴﻠﻮﻙ ﺑﻼ ﺳﺘﺮﺓ ﺃﻭ ﺗﺒﺎﻋﺪ ﻋﻨﻬﺎ‪ ،‬ﻭﻳﺄﺛﻤﺎﻥ ﺇﻥ‬ ‫ﻭﺟﺪ ﺍﻟﻤﺎﺭ ﻣﻨﺪﻭﺣﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﻻ ﻳﺄﺛﻤﺎﻥ ﻓﻲ ﺍﻷﻭﻟﻰ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ‬ ‫ﺍﻟﻤﺎﺭ ﻣﻨﺪﻭﺣﺔ)‪.(٢‬‬ ‫‪ #,- ٩‬اﻹم وا‪ UR M$+‬ا'ة و‪R‬د ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﻟﻤﻦ ﺧﻠﻔﻪ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺘﺮﺗﻪ ﺳﺘﺮﺗﻬﻢ‬ ‫ﺟﻨﺒﺎ ﺃﻭ‬ ‫ﻻ ﻫﻮ ﺳﺘﺮﺓ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﺳﺘﺮﺓ ﻓﻼ ﺳﺘﺮﺓ ﻟﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﺭ ‬ ‫ﺣﺎﺋﻀﺎ ﺃﻓﺴﺪ ﺇﺫﺍ ﺟﺎﻭﺯ ﻗﻔﺎ ﺍﻹﻣﺎﻡ ﻭﺇﻻ ﻓﻼ ﻓﺴﺎﺩ ﻭﻟﻮ ﺟﺎﻭﺯ ﻗﻔﺎﻩ )ﻭﻻ ﻳﻀﺮ ﻣﺎﺭ‬ ‫‬ ‫ﺑﻴﻦ ﻳﺪﻱ ﻣﺄﻣﻮﻡ ﺣﺘﻰ ﻳﺠﺎﻭﺯ ﻗﻔﺎ ﺍﻹﻣﺎﻡ(‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﻳﺤﺎﺫﻳﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪...‬‬ ‫)ﻭﺗﻔﺴﺪ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺑﻤﺮﻭﺭ ﻛﻠﺐ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻫﻮ ﺃﻣﺎﻣﻪ( ﻭﻳﺘﻢ ﺑﻬﻢ ﻏﻴﺮﻩ ﻭﺇﻻ‬ ‫ﺃﺗﻤﻮﺍ ﻓﺮﺍﺩﻯ‪) .‬ﻭﺇﻥ ﻣﺮ ﺧﻠﻔﻪ ﻭﺟﺎﻭﺯ ﻗﻔﺎﻩ ﻗﻄﻊ ﻋﻠﻰ ﺍﻟﺼﻒ ﺍﻷﻭﻝ( ﻓﻘﻂ ﻣﻦ ﻣﺮ‬ ‫ﻋﻠﻴﻪ ﻭﻣﻦ ﻟﻢ ﻳﻤﺮ‪) ...‬ﻭﻳﻘﻄﻊ ﻋﻠﻰ ﺍﻟﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻣﺮﻭﺭﻩ ﺑﻴﻦ ﺃﻳﺪﻳﻬﻢ ﺣﺘﻰ ﺟﺎﻭﺯ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻴﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٩٣/٩٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪244‬‬ ‫ﻗﻔﺎ ﺍﻹﻣﺎﻡ )ﻻ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ( ﻭﻳﻘﻄﻊ ﻋﻠﻰ ﺍﻟﺜﺎﻟﺚ ﻣﺮﻭﺭﻩ‬ ‫ﺃﻣﺎﻣﻬﻢ‪) ....‬ﻭﺇﻥ ﻣﺮ( ﺍﻟﻜﻠﺐ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ )ﺃﻣﺎﻡ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺟﺪﺍﺭ‬ ‫ﻟﻢ ﻳﻀﺮ ﺇﻥ ﺑﻘﻲ ﻣﻨﻪ ﻗﺪﺭ ﺇﺻﺒﻊ ﻟﻢ ﻳﺴﺘﻔﺮﻏﻪ( ﻭﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺬ ﻭﺍﻟﺼﻒ ﺇﺫﺍ ﻣﺮ‬ ‫ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺍﻟﺠﺪﺍﺭ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٩٤/٩٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦٣‬‬ ‫‪245‬‬ ‫‪٢١‬‬ ‫)‪(١‬‬ ‫ا‪$%‬م ‪ UR‬ا ﻼة‬ ‫‪ #,- ١‬ا‪$%‬م‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺐ ﻋﻠﻰ ﻗﺎﺩﺭ ﻗﻴﺎﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﺑﺎﻋﺘﺪﺍﻝ( ﻭﻫﻞ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻓﺮﺽ ﻣﺴﺘﻘﻞ ﻓﻴﻘﻮﻡ ﺍﻟﻤﺼﻠﻲ ﻭﻟﻮ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ؟ ﺃﻭ ﻓﺮﺽ‬ ‫ﻟﻘﺮﺍﺀﺗﻬﺎ ﻓﻤﻦ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻗﻌﺪ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻳﻤﻜﻦ ﺍﻹﻋﺎﺩﺓ ﺇﻥ ﻣﺎﻝ ﺃﻭ ﺍﻧﺤﺮﻑ‬ ‫ﺑﻼ ﻋﺬﺭ ﺃﻭ ﺟﻌﻞ ‬ ‫ﺭﺟﻼ ﻋﻠﻰ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻭﺳﻊ ﺑﻴﻦ ﺭﺟﻠﻴﻪ ﺣﺘﻰ ﻻ ﻳﺴﺘﻘﻴﻢ ﻟﻪ‬ ‫ﺟﻤﻴﻌﺎ ﻓﻘﻮﻻﻥ‬ ‫‬‫ﺍﻟﻮﻗﻮﻑ ﺃﻭ ﻭﺻﻞ ﻣﻦ ﺇﺣﺪﺍﻫﻤﺎ ﻗﻠﻴﻞ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻭﻭﺻﻠﺘﺎ‬ ‫)ﺑﻼ ﻣﺒﺎﻋﺪﺓ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻛﺜﺮ ﻣﻦ ﻃﻮﻝ ﻗﺼﺒﺔ ﺃﻭ ﻗﺪﺭ ﺃﺭﺑﻌﺔ ﺃﺻﺎﺑﻊ‪ ،‬ﻭﺑﻼ ﺗﺨﺎﻟﻒ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﺘﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ ﻣﻀﺮ ﻭﺑﻼ ﺍﺳﺘﻨﺎﺩ ﻋﻠﻰ ﺣﺎﺋﻂ ﺃﻭ ﻧﺤﻮﻩ ﻟﻮ ﺳﻘﻂ ﻭﻗﻊ()‪.(٢‬‬ ‫‪ ٢‬ا‪F7+‬وب ‪ UR‬ا‪$%‬م وا‪,+‬وه ‪:/$R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﻭﻧﺪﺏ ﻟﻪ ﺭﺩ ﺍﻟﺒﺼﺮ ﺑﻤﺤﻞ ﺍﻟﺴﺠﻮﺩ( ﻭﺇﻥ ﺭﺩﻩ ﻓﻮﻗﻪ ﺃﻭ ﺩﻭﻧﻪ ﺟﺎﺯ )ﺑﻼ‬ ‫ﻭﺃﻣﺎﻣﺎ( ﻓﺈﻥ ﺍﻟﺘﻔﺖ ﻓﻤﻜﺮﻭﻩ )ﻭﻓﺴﺪﺕ ﺇﻥ ﺭﺃﻯ ﻣﻦ ﺧﻠﻔﻪ(‬ ‫‬‫‬ ‫ﻭﺷﻤﺎﻻ‬‫ﺍﻟﺘﻔﺎﺕ ﻳﻤﻴ ﻨﺎ‬ ‫ﺇﻻ ﻟﻌﺬﺭ‪) ...‬ﺃﻭ ﺭﻓﻊ ﺑﺼﺮﻩ ﻧﺤﻮ ﺍﻟﺴﻤﺎﺀ(‪.‬‬ ‫)‪ (١‬ﻛﺎﻥ ﻣﺎ ﺳﺒﻖ ﺣﺪﻳ ﺜﺎ ﻋﻦ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﻣﻦ‪ :‬ﻣﻌﺮﻓﺔ ﺃﻭﻗﺎﺗﻬﺎ ﻭﺍﻟﻠﺒﺎﺱ ﺍﻟﺴﺎﺗﺮ ﻟﻠﻌﻮﺭﺓ‬ ‫ﻭﺍﻟﻤﻜﺎﻥ ﺍﻟﻄﺎﻫﺮ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﻌﺪﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻬﺎ‪ ،‬ﻭﺷﺮﻉ ﻫﻨﺎ ﻓﻲ ﺑﻴﺎﻥ ﺃﺭﻛﺎﻧﻬﺎ ﺃﻭ‬ ‫ﻓﺮﺍﺋﻀﻬﺎ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٩٦/٩٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪246‬‬ ‫‪ ٢‬ )ﻭﻧﺪﺏ ﻟﻪ )ﺗﻘﺪﻳﻢ ﻳﺴﺮﺍﻩ ﺑﺒﻨﺎﻧﻬﺎ ﻋﻠﻰ ﻳﻤﻨﺎﻩ ﻛﺘﻘﺪﻡ ﺇﻣﺎﻡ ﺻﻠﻰ ﺑﻮﺍﺣﺪ ﺃﻭ‬ ‫‬ ‫ﺭﺟﻼ ﺗﺴﻮﻳﺔ ﺭﺟﻠﻴﻪ( ﻭﺇﻟﺼﺎﻗﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻗﺪﻡ‬‫ﺍﺛﻨﻴﻦ ﻣﻦ ﻳﻤﻴﻨﻪ ﺑﻘﻠﻴﻞ( )ﻭﻻ ﻳﻀﺮ‬ ‫ﺗﻘﺪﻳﻤﺎ ﻳﻔﻀﻲ ﻟﻌﺪﻡ ﺍﻻﻋﺘﺪﺍﻝ‪.(...‬‬ ‫‬‫ﺍﻟﻴﻤﻨﻰ ﻟﻢ ﺗﻔﺴﺪ ﺻﻼﺗﻪ ﺇﻻ‬ ‫‪ ٣‬ )ﻭﻧﺪﺑﺖﺃﻱ‪ :‬ﺍﻟﺘﺴﻮﻳﺔ( ﻻﻣﺮﺃﺓ ﻣﻊ ﺿﻢ‪) ...‬ﻭﺇﻥ ﻗﺪﻡ ﻳﻤﻨﺎﻩ ﺃ ‪‬ﺧﺮﻫﺎ ﻟﻤﺤﻞ‬ ‫ﻳﻠﻴﻖ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯ ﺑﺘﻘﺪﻳﻢ ﻳﺴﺮﺍﻩ ﺗﺮﻛﻬﺎ ﻫﻨﺎﻙ ﻭﻗﺪﻡ ﻳﻤﻨﺎﻩ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﻛﺎﻟﻤﺄﻣﻮﻡ‬ ‫ﻭﺍﻟﻴﺴﺮﻯ ﻛﺎﻹﻣﺎﻡ( ﻭﻻ ﺗﻔﺴﺪ ﺍﻟﺼﻼﺓ ﺑﻐﻴﺮ ﺫﻟﻚ ﺑﻞ ﺍﻟﺼﺤﻴﺢ ﺗﺴﻮﻳﺔ ﺍﻟﺮﺟﻠﻴﻦ‬ ‫ﻣﻄﻠﻘﺎ‪) ...‬ﻭﻫﻞ ﻳﺮﺳﻞ ﻳﺪﻳﻪ ﺑﺤﺎﻟﻬﻤﺎ ﺑﻼ ﻭﺿﻊ ﻋﻠﻰ ﺧﺎﺻﺮﺓ‪ .‬ﻭﻫﻞ ﻻ ﻳﻔﺘﺢ ﻓﺎﻩ ﻭﻻ‬ ‫ﻳﻐﻠﻘﻪ ﺑﻌﺪ ﻓﺮﺍﻍ ﻣﻦ ﻗﺮﺍﺀﺓ( ﻭﻳﺘﺮﻛﻪ ﺑﻴﻦ ﺑﻴﻦ؟ )ﻭﻻ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻭﻻ ﻳﺤﺪ ﺑﻬﻤﺎ‬ ‫ﻧﻈﺮﺍ( )ﻭﻟﻴﻔﺘﺤﻬﻤﺎ ﻗﺪﺭ ﻣﺎ ﻳﻔﺮﺯ ﺑﻴﻦ ﺑﻴﺎﺽ ﻭﺳﻮﺍﺩ ﻭﻧﻮﺭ ﻭﻇﻠﻤﺔ ﻭﺇﻥ ﺟﺎﻭﺯ ﺃﻋﺎﺩ(‪.‬‬ ‫‬ ‫‪ ٤‬ )ﻭﺍﺳﺘﺤﺴﻦ ﻻﻣﺮﺃﺓ ﺍﻧﺨﻔﺎﺽ ﻭﺍﺳﺘﺘﺎﺭ ﻭﺇﻟﺼﺎﻕ ﻳﺪﻳﻬﺎ ﺑﺠﺴﺪﻫﺎ()‪.(١‬‬ ‫‪ #,- ٣‬ا^ ‪ M‬ا‪$%‬م و‪$N‬ه‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻣﻦ ﺑﻄﻠﺖ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﺃﻭ ﻳﺪﻳﻪ( ﺑﺄﻥ ﻻ ﺗﺼﻞ‬ ‫ﻗﺎﻋﺪﺍ‬ ‫‬‫ﺇﺣﺪﺍﻫﻤﺎ ﺍﻷﺭﺽ ﺃﻭ ﺗﺼﻠﻬﺎ ﺑﺠﺎﻧﺐ ﺃﻭ ﺑﻮﺭﺍﺋﻬﺎ )ﺃﻭ ﺣﺰﺕ( ﻗﻄﻌﺖ )ﺻﻠﻰ‬ ‫ﺑﺈﻳﻤﺎﺀ( ﺃﻱ‪ :‬ﺇﺷﺎﺭﺓ ﻟﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ )ﻻﻧﺘﻔﺎﺀ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺳﺒﻌﺔ ﺁﺭﺍﺏ( )ﻭﻗﻴﻞ‪:‬‬ ‫ﻗﺎﺋﻤﺎ ﺑﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻣﻤﻜﻦ( ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪) ...‬ﻭﻛﺮﻩ ﻟﻤﺼﻞ‬ ‫ﻳﺼﻠﻲ ‬ ‫ﺗﺸﻤﻴﺮ ﺛﻮﺏ( ﻋﻦ ﺍﻷﺭﺽ )ﺃﻭ ﻛﻤﻪ ﺃﻭ ﻋﻘﺺ ﺷﻌﺮﻩ( ﺿﻔﺮﻩ ﻭﻓﺘﻠﻪ )ﺃﻭ ﺭﺩﻩ ﺗﺤﺖ‬ ‫ﻋﻤﺎﻣﺘﻪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻊ ﺻﺤﺔ ﻭﺇﺳﺎﺀﺓ ﺇﻥ ﺗﻌﻤﺪﻩ ﻟﻬﺎ( ﻋﻨﺪ ﺍﻟﺼﻼﺓ ﺃﻭ ﻗﺒﻠﻬﺎ ﻭﻗﺎﻝ‬ ‫ﺍﻷﻛﺜﺮ ﺑﺎﻟﻜﺮﺍﻫﺔ ﺳﻮﺍﺀ ﺗﻌﻤﺪ ﺫﻟﻚ ﻟﻠﺼﻼﺓ ﺃﻡ ﻻ‪.‬‬ ‫ﻓﻤﻀﻄﺠﻌﺎ( ﻋﻠﻰ ﺍﻷﻳﻤﻦ‬ ‫‬‫ﻗﺎﻋﺪﺍ ﺇﻥ ﻗﺪﺭ ﻭﺇﻻ‬ ‫‬‫)ﻭﻳﺼﻠﻲ ﻋﺎﺟﺰ ﻋﻦ ﻗﻴﺎﻡ‬ ‫ﻭﻭﺟﻬﻪ ﻟﻠﻘﺒﻠﺔ‪) ،‬ﺑﺈﻳﻤﺎﺀ( ﺑﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ ﺇﻟﻰ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ‪ ...‬ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٩٦‬ ‪ ،٩٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٤٦٥‬ ‪.٤٦٨‬‬ ‫‪247‬‬‫‪ ٢١‬ ﺍﻟﻘﻴﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ)‪(١‬‬ ‫ﺍﻟﻘﻴﺎﻡ ﻟﻜﻨﻪ ﺗﻠﺤﻘﻪ ﻣﺸﻘﺔ ﺷﺪﻳﺪﺓ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻴﺎﻡ‪) ...‬ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻛﻴﻒ‬ ‫ﻓﻲ ﻧﻔﺴﻪ ﺟﻤﻴﻊ ﺃﻋﻤﺎﻟﻬﺎ( ﻛﺄﻧﻪ ﻳﻌﻤﻠﻬﺎ‪) ...‬ﻭﻫﻞ ﺇﻥ ﻋﺠﺰ ﻋﻨﻪ( ﻋﻦ ﺍﻟﺘﻜﻴﻴﻒ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻤﻴﺖ‪) ...‬ﺃﻭ ﻛﻞ‬ ‫ﺃﺭﺑﻌﺎ( ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ‬ ‫ﺳﺒﻌﺎ ﺃﻭ ﺳﺘ‪‬ﺎ ﺃﻭ ‬ ‫)ﻳﻜﺒﺮ ‬ ‫ﺍﻟﺘﻜﺒﻴﺮ( ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻭﻏﻴﺮﻫﺎ؟ ﺃﻗﻮﺍﻝ‪ ...‬ﻭﻻ ﻳﺴﻠﻢ ﻷﻥ ﺍﻟﺘﻜﺒﻴﺮ ﺃﻏﻨﻰ ﻋﻨﻪ‬ ‫ﻭﻋﻦ ﺳﺎﺋﺮ ﺃﺟﺰﺍﺋﻬﺎ‪...‬‬ ‫)ﻭﻻ ﻳﺠﻤﻊ ﻣﺼﻞ ﺑﺘﻜﺒﻴﺮ ﺑﻴﻦ ﺻﻼﺗﻴﻦ( ﺧﻼﻓﺎ ﻟﺒﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻭﺫﻟﻚ ﺃﻥ‬ ‫ﺃﺻﻞ ﺍﻟﺠﻤﻊ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻓﺈﺫﺍ ﺛﻘﻞ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺾ ﺍﻟﺘﻜﺒﻴﺮ ﺟﻤﻊ )ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﺠﺰ‬ ‫ﻣﺮﻳﺾ ﻋﻦ ﺇﻳﻤﺎﺀ ﺑﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻣﻊ ﺍﺿﻄﺠﺎﻉ( ﺃﻭ ﺍﺳﺘﻠﻘﺎﺀ )ﺭﺟﻊ ﻟﻠﺘﻜﺒﻴﺮ ﻭﻫﻮ‬ ‫ﺍﻷﺻﺢ( ﻻ ﺇﻟﻰ ﺍﻟﺘﻜﻴﻴﻒ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺃﻥ ﻳﺮﺟﻊ ﻟﻠﺘﻜﻴﻴﻒ‪...‬‬ ‫)ﻭﻫﻞ ﻳﻘﻌﺪ ﺍﻟﻌﺎﺟﺰ( ﻋﻦ ﺍﻟﻘﻴﺎﻡ )ﻗﻌﻮﺩ ﻳﺘﺸﻬﺪ ﺃﻭ ﻳﻮﻗﻒ ﺭﻛﺒﺘﻴﻪ ﻭﻳﻮﺻﻞ‬ ‫ﺭﺟﻠﻴﻪ ﻟﻸﺭﺽ ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﻳﻔﺮﺝ ﺑﻴﻨﻬﻤﺎ ﻣﻊ ﺗﻘﺪﻳﻢ ﻟﻴﺴﺮﺍﻩ ﺑﺒﻨﺎﻧﻬﺎ؟ ﻗﻮﻻﻥ‪ ،‬ﺛﻢ‬ ‫ﻗﺎﻋﺪﺍ ﻟﻠﻜﻞ ﺃﻭ ﻳﺴﺠﺪ ﻟﻸﺭﺽ ﺇﻥ ﻗﺪﺭ( ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻫﻞ ﻳﻮﻣﻲ ﺑﺮﺃﺳﻪ ‬ ‫)ﺧﻼﻑ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺭﻛﻮﻉ ﻻ ﺳﺠﻮﺩ ﻓﻘﻴﻞ(‪ :‬ﻳﻘﻌﺪ )ﻭﻳﻮﻣﻲ ﻟﻜﻞ ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻌﻤﻞ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻭﻳﻮﻣﻲ ﻟﻐﻴﺮﻩ()‪.(١‬‬ ‫)ﻭﻫﻞ ﻳﻜﻴﻒ ﻣﺄﻓﻮﻩ( ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﺎﻝ ﻣﻔﻮﻩ‪ ...‬ﺃﻱ‪ :‬ﺃﺩﺧﻞ ﺍﷲ ﻓﻲ ﻓﻤﻪ ﻋﻠﺔ‬ ‫ﻣﺮﺽ ﺃﻭ ﻏﻠﺒﺔ ﻋﺠﻤﺔ‪) ...‬ﺑﻨﻔﺴﻪ ﻣﺎ ﻳﻌﻤﻞ ﺑﻠﺴﺎﻧﻪ ﻭﻳﻌﻤﻞ ﺑﺠﻮﺍﺭﺣﻪ ﻣﺎ ﺃﻣﻜﻨﻪ ﺃﻭ‬ ‫ﻗﺎﻋﺪﺍ؟ ﻗﻮﻻﻥ(‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻌﻤﻢ ﻭﻳﻘﻮﻝ‪ :‬ﻭﺇﺫﺍ‬ ‫ﺣﻴﻦ ﺭﺟﻊ ﻟﺘﻜﻴﻴﻒ ﻛﻴﻒ ﺍﻟﻜﻞ ‬ ‫ﻗﺪﺭ ﻋﻠﻰ ﺷﻲﺀ ﻓﻌﻠﻪ‪ ،‬ﻭﻳﻜﻴﻒ ﻣﺎ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻴﻒ‬ ‫ﺍﻟﻜﻞ )ﻭﺇﻥ ﺻﻠﻰ ﻣﺮﻳﺾ ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻣﺼﻠﻰ( ﻭﻟﻮ ﻣﺼﻠﻰ ﺑﻴﺘﻪ ﺍﻟﺬﻱ ﺑﻨﺎﻩ‬ ‫ﻟﻠﺼﻼﺓ )ﻓﻘﻴﻞ‪ :‬ﻳﺴﺠﺪ ﺇﻥ ﻗﺪﺭ ﻭﻟﻮ ﺻﻠﻰ ﻋﻠﻰ ﻓﺮﺍﺵ ﺃﻭ ﺇﻥ ﺻﻠﻰ ﻓﻲ ﻏﻴﺮﻫﻤﺎ(‬ ‫)ﻻ ﻓﻴﻬﻤﺎ ﺃﻭﻣﺄ( ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻝ ﻭﺍﺣﺪ‪) ...‬ﻣﻄﻠﻘﺎ(‪) ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻨﺘﻈﺮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٩٩‬ ‪ ،١٠٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٧٠/٤٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪248‬‬ ‫ﺍﻟﺮﺍﺣﺔ ﺳﺠﺪ ﻣﻄﻠﻘﺎ( ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻏﻴﺮﻩ ﻓﻲ ﻓﺮﺍﺵ ﺃﻭ ﻏﻴﺮﻩ )ﻭﺇﻻ ﺳﺠﺪ ﺇﻥ ﻛﺎﻥ‬ ‫ﺧﻠﻒ ﺇﻣﺎﻡ(‪) ...‬ﻭﻳﻮﻣﺊ( ﺇﻥ ﺍﻧﻔﺮﺩ‪) ...‬ﻭﺍﻹﻳﻤﺎﺀ ﻟﻠﺴﺠﻮﺩ ﺃﺧﻔﺾ ﻣﻦ ﺍﻟﺮﻛﻮﻉ(‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ )ﻫﻮ ﺍﻷﺻﺢ( ﻟﻘﻮﻟﻪ ﮊ ﻟﻠﻤﺮﻳﺾ‪» :‬ﻭﺍﺟﻌﻞ ﺳﺠﻮﺩﻙ ﺃﺧﻔﺾ ﻣﻦ‬ ‫‪‬‬ ‫ﺑﻤﺪ ﺍﻟﻌﻨﻖ‬ ‫ﺭﻛﻮﻋﻚ«)‪ (١‬ﻭﻫﻮ ﺃﻧﺴﺐ ﺑﺼﻼﺓ ﺍﻟﻘﺎﺋﻢ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻳﻤﺎﺀ ﺍﻟﺮﻛﻮﻉ‬ ‫ﻭﺍﻟﺴﺠﻮﺩ ﺑﻀﻤﻪ(‪) ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ()‪.(٢‬‬ ‫ﺗﺪﺭﻳﺠﺎ ﺑﺮﺍﺣﺔ ﻟﻘﻴﺎﻡ ﺑﻨﺎﺀ‬ ‫‬‫)ﻭﻳﺄﺧﺬ ﺻﻼﺗﻪ ﻣﻦ ﻗﻴﺎﻡ ﻟﻘﻌﻮﺩ ﺛﻢ ﻻﺿﻄﺠﺎﻉ ﻭﻣﻨﻪ‬ ‫ﻋﻠﻰ ﺳﺎﺑﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺳﺘﺮﺍﺡ ﺍﻟﻤﻀﻄﺠﻊ ﺍﺳﺘﺄﻧﻒ‪ ،‬ﻭﻛﺬﺍ ﻭﺇﻥ ﺭﺟﻊ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﻗﻴﺎﻡ ﺃﻭ ﻗﻌﻮﺩ ﺑﻤﺮﺽ‪ ،‬ﻭﻳﺮﺟﻊ ﻣﻦ ﻗﻴﺎﻡ ﻟﻘﻌﻮﺩ ﻛﻌﻜﺴﻪ ﺑﺮﺍﺣﺔ ﻭﻣﺮﺽ ﻭﺇﻥ ﻣﺮﺗﻴﻦ‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻓﻲ ﻭﺍﺣﺪﺓ ﻣﺎ ﻟﻢ ﺗﺘﻢ ﺑﺒﻨﺎﺀ ﻋﻠﻰ ﺳﺎﺑﻖ‪) ...‬ﻭﻻ ﻳﻌﻤﻞ ﺑﻴﻨﻬﻤﺎ( ﺃﻱ‪ :‬ﺑﻴﻦ‬ ‫‬ ‫)ﻋﻤﻼ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺇﻟﻰ‬‫ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﻛﺬﺍ ﺑﻴﻦ ﺃﺣﺪﻫﻤﺎ ﻭﺑﻴﻦ ﺍﻻﺿﻄﺠﺎﻉ‬ ‫ﻗﺼﺪﻩ ﻣﻨﻬﻤﺎ( )ﻭﺇﻥ ﺣﺪﺙ ﺇﻟﻴﻪ ﻣﺮﺽ ﺃﻭ ﺻﺤﺔ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻛﺮﻛﻮﻉ ﺃﻭ‬ ‫ﺳﺠﻮﺩ ﺃﺗﻤﻪ ﻓﻴﻤﺎ ﺍﺳﺘﻘﺒﻠﻪ)‪.(٣‬‬ ‫‪ #,- ٤‬را‪ PL‬ا‪ )7$‬و!‪:>2‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺭﺍﻛﺐ ﺳﻔﻴﻨﺔ ﻗﻴﻞ‪ :‬ﻳﺼﻠﻲ ﻛﻤﺮﻳﺾ ﺇﻥ ﻋﺠﺰ ﻋﻦ‬ ‫ﻗﻴﺎﻡ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﺑﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﻻ ﻳﻀﺮﻩ ﺍﺳﺘﺪﺑﺎﺭ ﺑﻌﺪ ﺇﺣﺮﺍﻡ ﻟﻠﻘﺒﻠﺔ ﺇﻥ ﺃﻣﻜﻨﻪ‪،‬‬ ‫ﻗﺎﻋﺪﺍ‬ ‫ﺍﺳﺘﻘﺒﺎﻻ ﻭﺃﺣﺮﻡ ﻛﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﺮﺍﻛﺐ ﺍﻟﺠﻤﻞ ﻳﺼﻠﻲ ‬‫‬‫ﻭﺇﻻ ﻧﻮﻯ‬ ‫ﻣﻄﻠﻘﺎ()‪.(٤‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٠٤‬ ‪ ،١٠٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٧٥/٤٧٤‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٠٦‬ ‪ ،١٠٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٧٥‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١١٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٧٧/٤٧٦‬‬ ‫‪249‬‬ ‫‪٢٢‬‬ ‫ا'^‪ UR /$‬ا ﻼة‬ ‫‪:)4 :/ ١‬‬ ‫ﻣﺼﺪﺭ ﻭﺟﻪ‪ ،‬ﺍﻧﻘﺎﺩ ﻭﺍﺗﺒﻊ ﻳﻘﺎﻝ‪ :‬ﻗﺎﺩ ﻓﻼﻥ ﻓﻼ ﻧﺎ ﻓﻮﺟﻪ‪ :‬ﺍﻧﻘﺎﺩ ﻭﺍﺗﺒﻊ‪ ،‬ﻭﺇﻟﻰ‬ ‫ﺍﻟﺸﻲﺀ‪ :‬ﺗﻮﺟﻪ ﺑﻤﻌﻨﻰ ﻭﻟ‪‬ﻰ ﻭﺟﻬﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﻌﻞ ﻭﺟﻬﻪ ﻟﻠﻘﺒﻠﺔ‪ ،‬ﻭﺗﻮﺟﻪ ﻣﻄﺎﻭﻉ‬ ‫ﻭﺟﻬﻪ‪.(١)...‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﺳﺘﻌﺪﺍﺩ ﺧﺎﺹ ﺑﺄﺫﻛﺎﺭ ﺧﺎﺻﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺨﺸﻮﻉ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫‬ ‫ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٢‬‬ ‫‪ #,- ٢‬ا'^‪:/$‬‬ ‫)ﺳﻦ ﺍﻟﺘﻮﺟﻴﻪ ﺑﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻷﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻓﺮﺽ(‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻧﻔﻞ ﻏﻴﺮ ﺳﻨﺔ )ﻭﻳﻌﻴﺪﻫﺎ ﺗﺎﺭﻛﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ(‪.‬‬ ‫‪ )4$s ٣‬ا'^‪:/$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑﺤﻤﺪﻙ ﺗﺒﺎﺭﻙ ﺍﺳﻤﻚ ﻭﺗﻌﺎﻟﻰ‬ ‫ﺟﺪﻙ ﻭﻻ ﺇﻟﻪ ﻏﻴﺮﻙ »ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻗﺎﻝ ﺫﻟﻚ«)‪...(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪.١٠١٥‬‬ ‫)‪ (٢‬ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺗﻌﺒﻴﺮ ﺧﺎﺹ ﻋﻦ ﺍﻟﻤﻌﻨﻰ ﻛﻤﺎ ﺳﻴﺘﺒﻴﻦ ﺑﻌﺪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻟﻠﻘﻤﻲ ﻣﺜﻠﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪250‬‬ ‫)ﻭﻧﺪﺏ ﺿﻢ ﺗﻮﺟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﺇﻟﻴﻪ( ﻭﻫﻮ ﺗﻮﺟﻴﻪ ﺍﻟﻨﺒﻲ ﮊ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫ﺗﻮﺟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪﻩ ﻭﻫﻮ‪» :‬ﺇﻧﻲ ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ‬ ‫‬ ‫ﺣﻨﻴﻔﺎ ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ...‬ﻭﺯﺍﺩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻌﺪ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬ ‫ﺗﻮﺟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺭﺏ ﺇﻧﻲ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻭﺁﺳﻴﺖ ﻓﺎﻏﻔﺮ ﻟﻲ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ‬ ‫ﺇﻻ ﺃﻧﺖ‪ ...‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﺾ ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﺗﻮﺟﻴﻬﻪ‪ :‬ﺇﻥ ﺻﻼﺗﻲ ﻭﻧﺴﻜﻲ ﻭﻣﺤﻴﺎﻱ‬ ‫ﻭﻣﻤﺎﺗﻲ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺑﺬﻟﻚ ﺃﻣﺮﺕ«)‪.(١‬‬ ‫‪ ٤‬و'‪ /‬و‪:/'$$L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﻘﻄﻊ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻹﺣﺮﺍﻡ ﺑﻜﻼﻡ ﺃﻭ ﺟﻤﻞ‬ ‫ﻻ ﻹﺻﻼﺣﻬﺎ‪ ،‬ﻭﻫﻞ ﻳﻌﻴﺪﻫﺎ ﺇﻥ ﻗﻄﻊ ﺑﻪ؟ ﻗﻮﻻﻥ( ﺍﺧﺘﺎﺭ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻹﻋﺎﺩﺓ‪...‬‬ ‫)ﻭﻣﻦ ﻭﺟﻪ ﻗﺒﻞ ﺗﻘﺪﻳﻢ ﺍﻹﻣﺎﻡ ﺃﻋﺎﺩﻩ‪) ،(...‬ﻭﻫﻮ ﻛﺎﻹﻗﺎﻣﺔ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ( ﻭﺍﻟﻠﺒﺎﺱ‬ ‫ﻗﺎﻋﺪﺍ ﺻﺢ )ﻭﺇﻥ ﺣﺪﺙ‬ ‫ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﻮﻗﺖ ﻭﺇﺻﻼﺡ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺇﻥ ﺃﺳﺮﻩ ﺃﻭ ﻗﺎﻟﻪ ‬ ‫ﻓﻴﻪ( ﺃﻭ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ )ﻣﺎ ﻻ ﻳﺒﻨﻲ ﻣﻌﻪ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻋﺎﺩﻩ(‪) ...‬ﻭﺇﻥ ﻗﺮﺃﻩ ﺛﻢ ﺍﻧﺘﻘﻞ‬ ‫ﻇﻬﺮﺍ( ﺃﻭ ﻟﻌﺸﺎﺀ‬ ‫ﻋﻦ ﻣﻜﺎﻧﻪ ﺃﻋﺎﺩﻩ ﻣﻄﻠﻘﺎ(‪) ...‬ﻭﺇﻥ ﻭﺟﻪ ﻟﻌﺼﺮ ﻓﺘﺬﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﺼﻞ ‬ ‫ﻣﻐﺮﺑﺎ )ﺃﻋﺎﺩﻩ ﻟﻪ( ﻣﻊ ﺍﻟﺼﻼﺓ ﺇﻥ ﺍﻧﺘﻘﻀﺖ‪) ...‬ﻭﺇﻥ ﻧﺴﻴﻪ ﻗﺮﺃﻩ‬ ‫‬‫ﻓﺘﺬﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﺼﻞ‬ ‫ﺣﻴﺚ ﺫﻛﺮﻩ ﻣﺎ ﻟﻢ ﻳﺤﺮﻡ ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ﺇﻥ ﻧﺴﻴﻪ ﺣﺘﻰ ﺃﺣﺮﻡ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١١١‬ ‪ ،١١٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٤٧٧‬ ‪.٤٧٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١١٤‬ ‪ ،١١٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٧٩‬‬ ‫‪251‬‬ ‫‪٢٣‬‬ ‫اﻻ‪'T‬ذة‬ ‫‪ P;i :)4  ١‬ا; ء وا‪ M+ )+2‬ذ ‪:/0‬‬ ‫ﺍﻟﺘﺠﺄ ﺇﻟﻴﻪ ﻭﺍﻋﺘﺼﻢ ﺑﻪ ﻓﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ :‬ﺃﻱ‬ ‫ﺃﻋﺘﺼﻢ ﺑﺎﷲ ﻣﻨﻪ‪ ،‬ﻭﺃﻋﺎﺫﻩ ﺑﺎﷲ‪ :‬ﺣﺼﻨﻪ ﺑﻪ ﻭﺑﺄﺳﻤﺎﺋﻪ)‪.(١‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻃﻠﺐ ﺍﻟﺤﻤﺎﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ ﻭﺍﻻﻋﺘﺼﺎﻡ ﺑﻪ‬ ‫‬ ‫ﻭﺑﺄﺳﻤﺎﺋﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﺇﻧﺴ ‪‬ﻴﺎ ﺃﻭ ﺟﻨ ‪‬ﻴﺎ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻻﺳﺘﻌﺎﺫﺓ ﺳﻨﺔ( ﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺼﺤﻴﺢ )ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ(‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ )ﻭﺗﻌﺎﺩ ﻟﻠﺼﻼﺓ ﺑﺘﺮﻛﻬﺎ(‬ ‫ﻋﻤﺪﺍ‪) ...‬ﻭﺇﻥ ﻧﺴﻴﺖ‬ ‫ﻋﻤﺪﺍ ﻣﻄﻠﻘﺎ‪) ...‬ﻭﻗﻴﻞ‪ :‬ﻧﺪﺏ ﻓﻼ( ﺗﻌﺎﺩ ﺍﻟﺼﻼﺓ ﺑﺘﺮﻛﻬﺎ ﻭﻟﻮ ‬ ‫‬ ‫ﺳﺮﺍ ﺣﻴﺚ ﺫﻛﺮﺕ‪) ...‬ﻭﺍﺳﺘﺤﺴﻦ ﻗﻮﻟﻬﺎ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ‪...‬‬ ‫ﻗﻴﻠﺖ ‪‬‬ ‫ﺯﺍﻳﺎ ﻓﺴﺪﺕ ﺻﻼﺗﻪ‬ ‫ﻭﻫﻲ ﺑﺬﺍﻝ ﻣﻌﺠﻤﺔ ﺃﻱ ﻣﻨﻘﻮﻃﺔ ﻭﺇﻥ ﻗﺮﺃﻫﺎ ﺑﺎﻹﻋﺠﺎﻡ ﺃﻭ ﻗﺮﺃﻫﺎ ‬ ‫ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ ﺃﻻ ﺗﻔﺴﺪ‪) ...‬ﻭﻣﻦ ﺟﻬﺮ ﺑﻬﺎ( ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ )ﺃﻋﺎﺩ ﺻﻼﺗﻪ ﺇﻥ‬ ‫ﺗﻌﻤﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ٢‬ﺹ ‪.٦٣٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١١٩/١١٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪252‬‬ ‫‪:;2 ٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻣﺤﻠﻬﺎ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ( ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‬ ‫ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻲ ﺑﻜﺮ ﻭﻋﺎﺋﺸﺔ )ﺃﻭ ﺑﻌﺪﻩ( ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻷﻧﻪ ﻓﻌﻞ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻭﺃﻧﻬﺎ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ؟ ﻗﻮﻻﻥ‪ ...‬ﻭﺍﻟﻤﺨﺘﺎﺭ‬ ‫ﺃﻧﻬﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ)‪.(١‬‬ ‫‪:„ ٤‬‬ ‫ﻭﻓﻲ ﻟﻔﻆ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺧﻼﻑ‪ ...‬ﻭﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪،‬‬ ‫ﻭﺍﻟﻨﻜﺎﺭ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﻭﺭﻭﻱ ﺃﻧﻪ ﮊ‬ ‫ﻗﺎﻝ ﺫﻟﻚ ﻓﻨﻬﺎﻩ ﺟﺒﺮﻳﻞ ﻭﻗﺎﻝ‪» :‬ﺍﻟﺬﻱ ﺃﺧﺬﺗﻪ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ«)‪.(٣)(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٢٠/١١٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٠‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٢٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٠‬‬ ‫‪253‬‬ ‫‪٢٤‬‬ ‫اﻹ‪-‬ام‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺣﺮﻡ ﺍﻟﺮﺟﻞ‪ :‬ﺩﺧﻞ ﻓﻲ ﺍﻟﺤﺮﻡ ﺃﻭ ﺍﻟﺒﻠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﺃﻭ ﻓﻲ ﺣﺮﻣﺔ ﻣﻦ ﻋﻬﺪ ﺃﻭ ﻣﻴﺜﺎﻕ‪ ،‬ﻭﺑﻔﻼﻥ‪ :‬ﻧﺰﻝ ﻓﻲ ﺣﺮﻣﺔ ﺍﺣﺘﻤﺎﺀ‬ ‫ﺑﻪ‪ ،‬ﻭﺑﺎﻟﺼﻼﺓ‪ :‬ﺩﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﺍﻟﺸﻲﺀ ﺃﻣﺴﻚ‪ ،‬ﻭﺑﺎﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ‪ :‬ﺩﺧﻞ ﻓﻲ‬ ‫‬ ‫ﺣﻼﻻ)‪.(١‬‬ ‫ﻋﻤﻞ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺑﻪ ﻣﺎ ﻛﺎﻥ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ‪ :‬ﻧﻴﺔ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺣﺮﻣﺔ ﺍﻟﺼﻼﺓ ﻛﺎﻹﻣﺴﺎﻙ ﻭﺍﻹﺻﺒﺎﺡ‬ ‫‬ ‫ﻟﻠﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﻟﻤﺴﺎﺀ ﻭﺳ ‪‬ﻤﻲ ﻛﺬﻟﻚ ﻷﻧﻪ ﻳﺤﺮﻡ ﺑﻪ ﻣﺎ ﺣﻞ ﻗﺒﻠﻬﺎ)‪.(٢‬‬ ‫‪ /+,- ٢‬و‪:/'$$L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﻮﻱ ﺑﻪ(‪ ،‬ﺃﻱ‪ :‬ﺍﻹﺣﺮﺍﻡ ﻣﻊ ﻧﻴﺔ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺣﺮﻣﺔ‬ ‫ﺍﻟﺼﻼﺓ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺫﺍﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻲ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﻗﻮﻟﻪ‪) :‬ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ؛ ﺍﷲ‬ ‫ﺃﻛﺒﺮ( )ﻭﻫﻲ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻻﻓﺘﺘﺎﺡ( ﻷﻧﻬﺎ ﻣﻔﺘﺎﺡ ﺍﻟﺼﻼﺓ‪ ...‬ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻣﻔﺘﺎﺡ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻜﺒﻴﺮ«)‪) (٣‬ﻭﻓﺮﺿﺖ(‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻬﺎ ﺳﻨﺔ ﻛﺴﺎﺋﺮ ﺍﻟﺘﻜﺒﻴﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺳﺎﺋﺮﻩ ﻓﺮﺽ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺝ ‪ ١‬ﺹ ‪ ،١٦٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٢٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺨﻤﺴﺔ ﺇﻻ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪.٤٤١‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٢٤‬ ‪ ،١٢٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٢/٤٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪254‬‬ ‫‪ /„ ٣‬و‪:/'$$L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ( ﻗﻮﻟﻚ‪) :‬ﺍﷲ ﺃﻛﺒﺮ ﻭﻳﺠﺰﻱ‪ ،‬ﺍﷲ‬ ‫ﺃﻋﻈﻢ‪ ،‬ﺃﻭ ﺃﺟﻞ‪ ،‬ﺃﻭ ﺃﻋﺰ( ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﻧﺺ ﻓﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻈﻤﺔ‬ ‫ﻋﻨﺪﻧﺎ )ﻭﻓﻲ ﺍﷲ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺠﻠﻴﻞ ﻭﺍﻟﻌﺰﻳﺰ( ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻈﻤﺔ‬ ‫ﻭﺍﻷﻛﺒﺮ ﻭﺍﻷﻋﻈﻢ ﻭﺍﻷﺟﻞ ﻭﺍﻷﻋﺰ ﻭﻧﺤﻮﻫﺎ )ﻗﻮﻻﻥ( )ﻭﻻ ﻳﻤﺪ ﺍﻷﻟﻒ ﻭﺇﻥ‬ ‫ﺍﻟﻔﺘﺤﺔ( ﻷﻥ ﻣﺪﻫﺎ ﻳﺠﻌﻠﻪ ﻛﺎﻟﻤﺴﺘﻔﻬﻢ ﻓﺘﻔﺴﺪ‪) ...‬ﻭﻣﻦ ﺗﻌﻤﺪ ﻓﻴﻬﺎ ﻟﺤ ﻨﺎ ﺃﻋﺎﺩ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺇﻻ ﻗﻮﻻﻥ‪) ...‬ﻭﺻﺢﺍﻹﺣﺮﺍﻡﺑﺎﻟﻌﺮﺑﻴﺔ( ﻭﻓﺴﺪ ﺑﻐﻴﺮﻫﺎ )ﻋﻠﻰ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ(‪) ...‬ﻭﺑﻮﺟﻮﺏ ﺗﺮﺗﻴﺐ ﺍﻟﻠﻔﻈﻴﻦ( ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻛﺒﺮ ﺍﷲ ﻓﺴﺪﺕ‬ ‫)ﻭﻣﻮﺍﻻﺗﻬﻤﺎ( ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺍﷲ ﻭﺳﻜﺖ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺃﻛﺒﺮ ﻓﺴﺪﺕ ﻋﻨﺪ ﺑﻌﺾ )ﻭﺟﻮﺯ(‬ ‫ﻋﻨﺪ ﺑﻌﺾ )ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ( ﺍﻟﻠﻔﻆ )ﺍﻷﻭﻝ ﻟﻘﻄﻊ ﻛﺴﻠﻌﺔ ﺃﻭ ﻋﻄﺴﺔ ﺑﻴﻨﻬﻤﺎ()‪.(١‬‬ ‫‪ ^ ٤‬ا‪+‬أة وا‪0 LB‬ﻹ‪-‬ام‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﻻﻣﺮﺃﺓ ﺃﻥ ﺗﺴﻤﻊ ﺃﺫﻧﻴﻬﺎ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻟﻺﺣﺮﺍﻡ‬ ‫)ﺟﻬﺮﺍ( ﻭﺇﻥ ﺃﺳﻤﻌﺖ ﻏﻴﺮﻫﺎ ﻟﻢ ﺗﻔﺴﺪ )ﻭ( ﻧﺪﺏ ﻟﻠﺬﻛﺮ )ﻟﻠﻔﺬ( ﻭﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ‬ ‫‬ ‫ﻳﺴﻤﻌﺎ ﺁﺫﺍﻧﻬﻤﺎ )ﺑﺎﺯﻳﺪ( ﺇﻟﻰ ﻓﻮﻕ ﺑﺄﻥ ﻳﺴﻤﻌﺎ ﻏﻴﺮ ﺁﺫﺍﻧﻬﻤﺎ )ﻭﺇﻥ ﺃﺳﺮ ﺑﻬﺎ( ‪‬‬ ‫ﻓﺬﺍ‬ ‫ﻭﻣﺄﻣﻮﻣﺎ )ﺃﻭ ﺇﻣﺎﻡ( ﺑﺄﻥ ﻟﻢ ﻳﺴﻤﻌﻮﺍ ﺁﺫﺍﻧﻬﻢ )ﻭﺇﻥ ﻓﻲ( ﺻﻼﺓ )ﺳﺮ ﺃﻋﺎﺩﻫﺎ( ﻭﻳﻜﺮﻩ‬ ‫‬ ‫ﺍﻹﺟﻬﺎﺭ ﺍﻟﻤﻔﺮﻁ‪ ،‬ﻭﺇﻥ ﻓﺎﻕ ﺍﻟﻤﺄﻣﻮﻡ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺠﻬﺮ ﺃﻋﺎﺩ ﻭﻗﻴﻞ ﻻ‪) :‬ﻭﻓﻲ‬ ‫ﺇﻋﺎﺩﺗﻬﺎ ﺇﻥ ﺷﻚ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻗﻮﻻﻥ()‪.(٢‬‬ ‫‪:D ٥‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻭﺟﺒﺖ ﻗﺒﻠﻪ( ﺃﻱ‪ :‬ﺃﻥ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺍﺟﺒﺔ‬ ‫ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﻘﺮﺍﺀﺓ )ﻭﺇﻥ ﺟﺎﻭﺯﻫﺎ ﻟﺤﺪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٢٥‬ ‪ ،١٢٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٣/٤٨٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٢٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٥‬‬ ‫‪255‬‬‫‪ ٢٤‬ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺛﺎﻟﺚ ﺑﻨﺴﻴﺎﻥ ﺍﺳﺘﺄﻧﻒ ﺍﻟﺼﻼﺓ(‪ ...‬ﻭﺍﻟﺤﻖ ﻋﻨﺪﻱ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺇﺫ ﻻ ﺩﺧﻮﻝ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﺑﺪﻭﻥ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﺼﻼﺓ ﺑﺈﻋﺎﺩﺓ ﻣﺎ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﺗﺠﺪﻳﺪ ﺍﻟﻨﻴﺔ ﻗﺮﺏ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺇﻥ ﺗﺬﻛﺮﻫﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺤﺪ ﺍﻟﺜﺎﻟﺚ ﺍﺳﺘﺄﻧﻒ‬ ‫ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮ ﻓﻘﻂ ﻟﻘﺮﺏ ﺍﻟﻌﻬﺪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٣٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٦/٤٨٥‬‬ ‫‪256‬‬ ‫‪٢٥‬‬ ‫اءة ا ﻼة‬ ‫‪ ١‬ا‪+‬اد ‪:0‬‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﻓﻴﻬﺎﻓﻲ ﺍﻟﺼﻼﺓﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺑﻤﺤﻞ‬ ‫ﺍﻟﺠﻬﺮ( ﺍﻷﻭﻟﻰ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻓﺮﺽ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﺛﻼﺙ ﺁﻳﺎﺕ ﻓﺄﻛﺜﺮ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﻄﻠﻘﺎ ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﻓﺮﺽ ﻓﻴﻬﺎ ﺳﻮﺭﺓ ﻭﻳﺮﻳﺪ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺛﻼﺙ ﺁﻳﺎﺕ‪ ،‬ﻭﺛﻼﺙ ﺁﻳﺎﺕ‬ ‫ﻣﻦ ﺳﻮﺭﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺣﺪﻫﺎ ﺑﻤﺤﻞ ﺍﻟﺴﺮ‪ ،‬ﻭﻣﺤﻞ ﺍﻟﺠﻬﺮ ﻣﻌﺮﻭﻑ ﻣﻦ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺟﻬﺮﺍ ﻭﻛﺬﺍ‬ ‫ﻭﻫﻮ ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ﻭﺃﻭﻟﻴﺘﺎ ﺍﻟﻤﻐﺮﺏ ﻭﺃﻭﻟﻴﺘﺎ ﺍﻟﻌﺸﺎﺀ ﻳﻘﺮﺃ ﻓﻴﻬﻦ ﮊ ﺍﻟﻔﺎﺗﺤﺔ ‬ ‫ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻗﺮﺍﺀﺓ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﺧﻴﺮﺗﻴﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻷﺧﻴﺮﺓ ﻣﻦ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻻ ﺍﻟﻔﺎﺗﺤﺔ ﻭﻻ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺎﺩ ﻣﻦ ﺻﻠﻰ ﻭﻟﻢ ﻳﻘﺮﺃ ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺯﻋﻢ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻲ ﺇﻻ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ‬ ‫ ﺃﻥ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ﻓﺮﺽﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﺇﻻ ﺑﻔﺎﺗﺤﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺳﻮﺭﺓ«)‪،(١‬‬ ‫ﻭﻗﻮﻟﻪ ﻷﻋﺮﺍﺑﻲ‪» :‬ﺍﻗﺮﺃ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﺎﺗﺤﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ«)‪.(٣)(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺠﻤﺎﻋﺔ ﻭﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪.٤٤٥‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٣٢/١٣١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٨٨/٤٨٧‬‬ ‫‪257‬‬‫‪ ٢٥‬ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‬ ‫‪ #,- ٣‬اءة ا‪+‬م‪:‬‬ ‫ﻣﺄﻣﻮﻣﺎ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ(‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﺰﻡ‬ ‫ﻭﺇﻥ ﺗﻌﺪﺩﺕ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻲ ﺻﻼﺓ ﺍﻟﻨﻔﻞ ﻛﺼﻼﺓ ﺍﻷﺟﺮ ﻓﺎﻟﻤﺄﻣﻮﻡ ﻳﻘﺮﺃﻫﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻋﻤﺪﺍ )ﻭﺭﺟﺢ( ﻫﺬﺍ‬ ‫)ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﻪ(‪) ...‬ﻭﺗﻔﺴﺪ ﺻﻼﺗﻪ ﺇﻥ ﻗﺮﺃ ﻣﻌﻬﺎ ﺳﻮﺭﺓ( ‬ ‫ﺍﻟﻘﻮﻝ )ﻭﻗﻴﻞ‪ :‬ﻻ( ﺗﻔﺴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺃﻥ ﻳﺮﺩ ﺗﻌﻠﻤﻬﺎ‪) ...‬ﻭﻫﻞ ﻳﺼﺎﺣﺐ ﺍﻹﻣﺎﻡ‬ ‫ﺑﺎﻟﻔﺎﺗﺤﺔ ﺃﻭ ﻳﺘﺒﻌﻪ( ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ )ﺃﻭ ﻳﺴﺒﻘﻪ( ﻟﻴﺴﻤﻊ ﺑﻌﺾ ﺍﻟﻔﺎﺗﺤﺔ ﻛﻤﺎ ﻳﺴﻤﻊ‬ ‫ﺍﻟﺴﻮﺭﺓ ﺃﻭ ﻻ ﻳﻘﺮﺃﻫﺎ )ﺣﺘﻰ ﻳﻔﺮﻍ( ﻣﻨﻬﺎ )ﺃﻗﻮﺍﻝ( ﺭﺟﺢ ﺍﻻﺗﺒﺎﻉ ﺑﺘﻔﺎﺻﻴﻠﻪ)‪.(١‬‬ ‫‪ #,- ٤‬ا‪:);+Q‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﻓﺮﺿﻴﺔ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺴﻤﻠﺔ( ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ )ﻭﺳﻨﻴﺘﻬﺎ )ﻗﻮﻻﻥ ﻭﻟﺰﻣﺖ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ( ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ﻓﻲ‬ ‫ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ ﻛﺄﻭﻝ ﺍﻟﻔﺎﺗﺤﺔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ ﺃﻭﻝ ﺍﻟﻔﺎﺗﺤﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻬﺎ ﺳﻨﺔ ﺗﻘﺮﺃ ﻋﻠﻰ ﺣﺪﺓ ﺛﻢ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻔﺮﺿﻴﺔ‬ ‫‬ ‫ﺗﻘﺮﺃ ﻋﻠﻰ ﺃﻧﻬﺎ ﺟﺰﺀ ﻣﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﺟﺒﺔ ﻣﻊ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻘﺪﺭﺓ‬ ‫ﺳﺎﻗﻄﺔ ﻣﻊ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻏﻴﺮ ﺁﻳﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺇﻧﻬﺎ ﺁﻳﺔ ﻣﻦ ﺍﻟﻔﺎﺗﺤﺔ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﺃﻧﻬﺎ ﺑﻌﺾ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﻓﻲ ﻭﺳﻄﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺑﻌﺾ ﺍﻵﻳﺔ‪،‬‬ ‫ﻓﻬﻲ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(٢‬‬ ‫‪ #,- ٥‬ا  ‪:);+Q0‬‬ ‫ﻭﺟﻬﺮﺍ ﻓﻲ ﺻﻼﺓ ﺟﻬﺮ(‬ ‫‬‫ﺳﺮﺍ ﻓﻲ ﺻﻼﺓ ﺳﺮ‪،‬‬ ‫‪‬‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻘﺮﺃ‬ ‫ﺟﻬﺮﺍ ﻣﻄﻠﻘﺎ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪) .‬ﻭﺇﻥ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺃﻋﺎﺩ‬ ‫ﺳﺮﺍ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ ‬ ‫‪‬‬‫ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٣٤/١٣٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩١/٤٩٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٣٤‬ ‪ ،١٣٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٤/٤٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪258‬‬ ‫ﺻﻼﺗﻪ( ﻋﻠﻰ ﻗﻮﻝ ﻭﻟﻌﻞ ﻭﺟﻬﻪ ﺗﺠﻨﺐ ﺇﻳﻬﺎﻡ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﻷﻥ ﺫﻟﻚ‬ ‫ﻣﻨﻪ ﺟﻔﺎﺀ‪ ،‬ﻭﻷﻧﻪ ﮊ ﻭﺍﻟﺨﻠﻔﺎﺀ ﺑﻌﺪﻩ ﻳﻘﺮﺃﻭﻧﻬﺎ ﻓﻲ ﺃﻭﻝ ﻛﻞ ﺳﻮﺭﺓ ﻫﻲ ﻓﻴﻪ ﺇﺫﺍ ﺑﺪﺃﻭﺍ‬ ‫ﻣﻦ ﺃﻭﻟﻬﺎ )ﻭﻛﺬﺍ ﺇﻥ ﻧﺴﻲ ﻧﺼﻒ ﺍﻟﻔﺎﺗﺤﺔ ﻓﺄﻛﺜﺮ( ﻭﺇﻥ ﻧﺴﻲ ﺃﻗﻞ ﻟﻢ ﺗﻔﺴﺪ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻔﺴﺎﺩ‪) ...،‬ﻭﺇﻥ ﺗﺬﻛﺮ ﺍﻟﺒﺴﻤﻠﺔ ﻓﻲ ﺭﻛﻮﻉ ﻣﻀﻰ( ﻭﻻ ﺗﻔﺴﺪ ﺻﻼﺗﻪ‬ ‫)ﻭﻫﻞ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﺇﻥ ﺫﻛﺮﻫﺎ ﻓﻲ ﻗﺮﺍﺀﺓ ﻣﺎ ﻟﻢ ﻳﺘﻢ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﻗﻮﻻﻥ()‪.(١‬‬ ‫‪ #,- ٦‬ا^ع إ‪ r‬ا‪ !$! F0 );+Q‬و‪:>F0  #,-‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻌﻴﺪ ﻣﺎ ﻗﺮﺃ ﺇﻥ ﺭﺟﻊ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻔﺮﻭﺽ ﺇﻥ ﻧﺴﻴﻬﺎ ﺛﻢ‬ ‫ﺫﻛﺮﻫﺎ ﻳﺮﺟﻊ ﻟﻤﺤﻠﻬﺎ ﻭﻳﺒﺘﺪﺉ ﻣﻨﻪ ﻣﺎ ﺑﻘﻲ( ﺃﻱ‪ :‬ﻣﺎ ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﻔﺮﻳﻀﺔ ﻳﻌﻴﺪﻩ ﻷﻧﻪ‬ ‫ﺷﺒﻪ ﺫﻟﻚ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻭﻟﻘﻮﻟﻪ ﻣﻨﻪ ﻭﻛﺄﻧﻪ ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻪ ﺇﻻ ﻓﻲ ﺣﻴﻨﻪ ﻓﻬﻮ ﻳﺒﺘﺪﺋﻪ ﻛﺄﻧﻪ‬ ‫ﻟﻢ ﻳﻘﺮﺃﻩ ﻗﺒﻞ ﻭﺇﻥ ﺩﺧﻞ ﺍﻟﺤﺪ ﺍﻟﺜﺎﻟﺚ ﻓﺴﺪﺕ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ﻟﺴﻨﺔ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺚ‬ ‫ﻟﻢ ﺗﻔﺴﺪ ﻭﻟﻢ ﻳﻌﺪ ﻣﺎ ﻓﻌﻞ )ﻗﻴﻞ‪ :‬ﻳﺮﺟﻊ ﻟﻠﺘﺴﻤﻴﺔ ﻭﺣﺪﻫﺎ ﺑﻼ ﺇﻋﺎﺩﺓ ﻣﺎ ﺑﻌﺪﻫﺎ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺟﻮﻉ ﻟﻠﺘﺴﻤﻴﺔ ﺑﻌﺪ ﺟﻮﺍﺯ ﻣﺤﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺟﻮﻉ ﻭﻻ ﻓﺴﺎﺩ ﻭﻟﻮ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﻭﻟﻮ ﻣﻦ ﺍﻟﻔﺎﺗﺤﺔ )ﻭﻛﺬﺍ ﺣﻜﻢ ﺗﺮﻙ‬ ‫ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ( ‬ ‫ﻭﻋﻤﺪﺍ ﻭﺇﻋﺎﺩﺓ ﻭﻋﺪﻡ ﺇﻋﺎﺩﺓ ﻭﻣﺘﻰ‬ ‫‬‫ﺳﻬﻮﺍ‬ ‫‬‫ﺍﻟﺒﺴﻤﻠﺔ )ﻓﻲ ﺃﻭﻝ ﻏﻴﺮ ﺍﻟﻔﺎﺗﺤﺔ ﻣﻄﻠﻘﺎ(‬ ‫ﻳﺮﺟﻊ ﻭﻣﺘﻰ ﻻ ﻳﺮﺟﻊ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ ﻓﻲ ﺑﺴﻤﻠﺔ ﺍﻟﻔﺎﺗﺤﺔ )ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ ﺇﻥ‬ ‫ﻋﻤﺪﺍ ﻓﻲ ﺃﻭﻝ ﻏﻴﺮ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻋﺎﺩ‪) ...‬ﻭﺇﻥ ﺗﻌﻤﺪﻫﺎ( ﺃﻱ‪ :‬ﻗﺮﺃ‬ ‫ﻧﺴﻲ( ﻭﺇﻥ ﺗﺮﻛﻬﺎ ‬ ‫ﻋﻤﺪﺍ ﻓﻲ ﺃﺛﻨﺎﺀ ﺳﻮﺭﺓ ﺿﻴﻒ ﻋﻠﻴﻪ ﺍﻟﻨﻘﺺ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻘﺺ)‪.(٢‬‬ ‫ﺍﻟﺒﺴﻤﻠﺔ ‬ ‫‪ #,- ٧‬ا  واﻹ‪T‬ار ‪ UR‬ا‪%‬اءة و‪:>$N‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﺟﻤﻌﻮﺍ ﺃﻧﻪ ﻳﺴﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻲ ﻇﻬﺮ ﻭﻋﺼﺮ ﻭﺁﺧﺮﺓ‬ ‫ﻣﻐﺮﺏ ﻭﺁﺧﺮﺗﻴﻦ ﻣﻦ ﺍﻟﻌﺸﺎﺀ( ﻭﻳﺠﻬﺮ ﺑﺴﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﺴﺒﻴﺢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٣٦/١٣٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٣٧/١٣٦‬‬ ‫‪259‬‬‫‪ ٢٥‬ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺮ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻛﺎﻟﺘﻜﺒﻴﺮ ﻟﻐﻴﺮ ﺍﻹﺣﺮﺍﻡ ﻛﺎﻟﺘﺤﻴﺎﺕ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﻳﺠﻬﺮ ﺍﻹﻣﺎﻡ‬ ‫ﺑﺎﻟﺘﻜﺒﻴﺮﺍﺕ ﻣﻄﻠﻘﺎ ﻭﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﺑﺎﺗﻔﺎﻕ ﻣﻄﻠﻘﺎ ﻓﻲ ﺭﻛﻌﺔ ﺍﻟﺠﻬﺮ ﻭﺭﻛﻌﺔ‬ ‫ﺍﻟﺴﺮ ﻹﻋﻼﻡ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ‪ ...‬ﻭﺍﻟﻮﺍﺿﺢ ﺇﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ ﺷﺎﻣﻠﺔ‬ ‫ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﺘﻜﺒﻴﺮ ﻭﻏﻴﺮ ﺫﻟﻚ ﻭﻫﺬﺍ ﺍﻹﺣﺮﺍﻡ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺠﻬﺮ ﺑﻪ )ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ‬ ‫ﻳﺠﻬﺮ ﺑﺎﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﺘﻜﺒﻴﺮ( ﻭﻳﺴﺮ ﺑﻐﻴﺮ ﺍﻟﺘﻜﺒﻴﺮ‪ ،‬ﻭﻳﺠﻬﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ‬ ‫ﺁﺧﺮﺓ ﺍﻟﻤﻐﺮﺏ ﻭﺁﺧﺮ ﻓﻲ ﺍﻟﻌﺸﺎﺀ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻭﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﻭﺍﻟﺘﻌﻈﻴﻢ‬ ‫ﻭﻳﺴﺮ ﺑﺎﻟﻔﺎﺗﺤﺔ)‪.(١‬‬ ‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻴﺎﺕ ‬ ‫‪F- ٨‬ود ا  وا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺠﻬﺮ ﺃﻗﻠﻪ ﺇﺳﻤﺎﻉ ﺍﻷﺫﻥ( ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻹﻣﺎﻡ‬ ‫ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺴﻤﻊ ﻣﻦ ﺧﻠﻔﻪ‪) ...‬ﻭﺍﻟﺴﺮ ﺗﻘﻄﻴﻊ ﺍﻟﺤﺮﻭﻑ( ﺑﺘﺤﺮﻳﻚ‬ ‫ﺍﻟﻠﺴﺎﻥ )ﺑﺪﻭﻧﻪ( ﺃﻱ‪ :‬ ﺑﺪﻭﻥ ﺍﻹﺳﻤﺎﻉ ﻟﻸﺫﻥﻓﺈﻥ ﺟﻬﺮ ﺑﺄﻗﻞ ﻗﻠﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ‬ ‫ﺳﺮﺍ‬ ‫ﺳﺮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺟﻬﺮ ﺑﺎﻟﻨﺼﻒ ﺃﻭ ﺍﻟﺜﻠﺚ ﺃﻋﺎﺩ ﺑﺎﻟﺴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻫﺎ ‪‬‬ ‫‪‬‬‫ﻣﺎ ﻗﺮﺃ‬ ‫ﻭﻟﻮ ﺟﻬﺮ ﺑﻬﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻟﻠﻘﺮﺍﺀﺓ ﻭﻻ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﺟﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﺣﻴﺚ ﻳﺴﺮ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ ﺍﻟﺒﺴﻤﻠﺔ ﺑﺎﻟﺴﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻤﻀﻲ )ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺮ ﺇﺳﻤﺎﻉ ﺍﻷﺫﻥ ﻭﺍﻟﺠﻬﺮ ﺇﺳﻤﺎﻉ ﺍﻟﻐﻴﺮ( ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺇﺳﻤﺎﻉ ﺍﻷﺫﻥ ﻳﺴﺘﻠﺰﻡ ﺇﺳﻤﺎﻉ ﺍﻟﻐﻴﺮ)‪...(٢‬‬ ‫‪ #,- ٩‬ا  ‪ oD UR‬ا وا‪:6,‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺟﻬﺮ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺴﺮ ﺃﻋﺎﺩ ﺻﻼﺗﻪ ﺇﻥ‬ ‫ﺗﻌﻤﺪ ﻛﺴﺎﺋﺮ ﺍﻟﺴﻨﻦ ﺇﻥ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ( ﻭﺍﻟﺴﺮ ﻭﺍﻟﺠﻬﺮ ﺳﻨﺘﺎﻥ ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٣٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٧/٤٩٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٠/١٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪260‬‬ ‫ﻳﺠﻬﺮ ﺑﻤﺎ ﻳﺴﺮ ﺑﻪ ﻣﻄﻠﻘﺎ ﻟﺸﻚ ﻳﻌﺘﺮﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ )ﺇﻥ ﺟﻬﺮ ﺑﺎﻷﻗﻞ( ﺃﻱ‪:‬‬ ‫ﺳﺮﺍ ﻭﺇﻥ ﺟﻬﺮ ﺑﻬﺎ ﺃﻭ‬ ‫‪‬‬‫ﺑﺎﻟﻘﻠﻴﻞ ﻭﺍﻟﻤﺮﺍﺩ ﻣﺎ ﺩﻭﻥ ﺍﻟﻨﺼﻒ )ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ ﻗﺮﺍﺀﺗﻬﺎ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺟﻬﺮ ﺑﻐﻴﺮ ﻋﻤﺪ ﻟﻢ ﻳﻌﺪ ﻗﺮﺍﺀﺗﻬﺎ ﺃﻭ ﺗﻌ ‪‬ﻤﺪ ﺃﻋﺎﺩﻫﺎ‪،‬‬ ‫ﺑﺒﻌﻀﻬﺎ( ﻭﻟﻮ ‬ ‫ﺁﺧﺮﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻭﻻ ﺃﻭ‬‫‬‫ﺃﺳﺮ ﺑﻪ ﻭﺣﺪﻩ ﺇﻥ ﻛﺎﻥ‬ ‫‪‬‬‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﻌﻴﺪ ﺣﻴﺚ ﻳﻌﻴﺪ ﻣﺎ‬ ‫ﻭﺳﻄ ﺎ ﻋﻘﺒﻪ ﺟﻬﺮ ﺃﻋﺎﺩ ﺍﻟﻜﻞ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﻀﻲ ﺑﻼ ﺇﻋﺎﺩﺓ ﻭﺇﻥ ﻟﻠﻘﺮﺍﺀﺓ( ﺍﻟﺘﻲ ﺟﻬﺮ‬ ‫ﺃﺳﺮ ﺑﻐﻴﺮ‬ ‫ﺃﺳﺮ ﺣﻴﺚ ﻳﺠﻬﺮ( ﺃﻭ ‪‬‬‫‪‬‬‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺍﻟﺼﻼﺓ )ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﺇﻥ‬‫ﻋﻤﺪﺍ‬ ‫ﺑﻬﺎ ‬ ‫ﺍﻟﻔﺎﺗﺤﺔ ﺣﻴﺚ ﻳﺠﻬﺮ ﺃﻭ ﺟﻬﺮ ﺑﻐﻴﺮﻫﺎ ﺣﻴﺚ ﻳﺴﺮ ﻓﺘﺤﺼﻞ ﺍﻟﺮﺧﺺ ﻓﻲ ﻛﻞ ﺟﻬﺮ‬ ‫ﺃﺳﺮ ﺑﻪ ﺃﻭ ﺳﺮ ﺟﻬﺮ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺟﻬﺮ ﺑﺼﻼﺓ ﺍﻟﺴﺮ ﻛﻠﻬﺎ ﺇﻻ ﺭﻛﻌﺔ ﻓﻼ ﻓﺴﺎﺩ)‪.(١‬‬ ‫‪‬‬ ‫‪ #,- ١٠‬اءة ارة ‪:D $N UR‬‬ ‫ﻋﻤﺪﺍ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﺇﻥ ﻗﺮﺃ ﺳﻮﺭﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ‬ ‫ﺳﺮﺍ ﻓﻼ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ‬ ‫ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﺣﻴﺚ ﻻ ﺳﻮﺭﺓ ﻗﻮﻻﻥ( ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺮﺃﻫﺎ ‪‬‬ ‫ﺃﻧﻪ ﻻ ﺇﻋﺎﺩﺓ ﻣﻄﻠﻘﺎ‪ .‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺼﻨﺎﺑﺤﻲ ﻗﺎﻝ‪ :‬ﺩﻧﻮﺕ ﻣﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻓﻲ‬ ‫ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﻤﻐﺮﺏ ﻓﺴﻤﻌﺘﻪ ﻳﻘﺮﺃ ﺑﺄﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺣﻜﺎﻳﺔ‪:‬‬ ‫﴿ ½ ¾ ¿ ‪﴾ Ì Ë Ê ÉÈ Ç Æ Å Ä Ã Â Á À‬‬ ‫‪‬‬ ‫ﻣﺘﻌﻤﺪﺍ ﻷﻥ ﺇﺗﻤﺎﻣﻪ‬‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٨ :‬ﻭﺇﻥ ﻧﺴﻲ ﺛﻢ ﺗﺬﻛﺮ ﺣﻴﺚ ﻻ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻒ ﺃﺗﻤﻪ‬ ‫ﺃﻭﻛﺪ ﻣﻦ ﺗﺮﻙ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺼﻨﺎﺑﺤﻲ()‪.(٢‬‬ ‫‪ #,- ١١‬اف ‪ UR‬ا‪ )2‬وارة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ ١) :‬ ﻭﺇﻥ ﻭﻗﻒ ﻟﻪ ﺣﺮﻑ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﺎ( ﻓﻲ ﺍﻟﻔﺎﺗﺤﺔ‪،‬‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﺤﺮﻑ ﻣﻨﻬﺎ ﺑﻌﻀﻬﺎ ﺣﺮﻑ ﺃﻭ ﻛﻠﻤﺔ ﺃﻭ ﺁﻳﺔ ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ‬ ‫ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﻏﻴﺮ ﺑﺎﻟﺤﺮﻑ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺍﻵﻳﺔ ﺗﺘﻮﻗﻒ ﺑﺘﻮﻗﻒ ﺣﺮﻓﻬﺎ ﺍﻷﻭﻝ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤١/١٤٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٤١‬‬ ‫‪261‬‬‫‪ ٢٥‬ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‬ ‫)ﺭﺩﺩﻩ( ﻃﻠﺒﺔ ﺑﻔﻜﺮﻩ ﺃﻭ ﺑﻪ ﻣﻊ ﺗﻜﺮﻳﺮ ﻣﺎ ﻗﺒﻠﻪ ﺑﻠﺴﺎﻧﻪ )ﺣﺘﻰ ﻳﺠﺪﻩ( ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻩ‬ ‫ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ ﻭﻳﺒﻘﻰ ﻓﻲ ﺍﻟﺘﺮﺩﻳﺪ ﻗﺪﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ ﺛﻢ ﺇﻥ ﻟﻢ‬ ‫ﻳﺠﺪﻩ ﻗﻄﻊ ﺍﻟﺼﻼﺓ ﻭﺗﻌﻠﻢ ﻭﺃﻋﺎﺩﻫﺎ )ﻭﺭﺧﺺ ﺍﻟﻤﻀﻲ ﺑﺎﻟﺒﺎﻗﻲ ﺇﻥ ﻟﻢ ﻳﺠﺪﻩ‬ ‫ﻭﺍﻏﺘﻔﺮ ﻓﻲ ﺍﻷﻗﻞ( ﺃﻱ‪ :‬ﺍﻟﻘﻠﻴﻞ ﻭﻫﻮ ﻣﺎ ﺩﻭﻥ ﺍﻟﻤﻨﺼﻒ )ﻟﻌﺬﺭ( ﻛﻨﺴﻴﺎﻥ‪) ...‬ﻭﺇﻥ‬ ‫ﺫﻛﺮﻩ ﺑﻌﺪﻣﺎ ﺟﺎﻭﺯﻩ ﺭﺟﻊ ﺇﻟﻴﻪ ﻭﻗﺮﺃ ﻣﻨﻪ ﻟﺘﻤﺎﻣﻬﺎ ﻭﺇﻻ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ(‪ ٢ .‬ )ﻭﺇﻥ‬ ‫ﻭﻗﻒ ﻟﻪ ﺣﺮﻑ ﻣﻦ ﺳﻮﺭﺓ ﻓﺈﻥ ﻗﺮﺃ ﺛﻼﺙ ﺁﻳﺎﺕ( ﻭﻗﻴﻞ‪ :‬ﺁﻳﺘﻴﻦ ﻭﻗﻴﻞ ﺁﻳﺔ ﻃﻮﻳﻠﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻗﺼﻴﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺜﻼﺙ ﺃﻭ ﺍﻻﺛﻨﺘﺎﻥ )ﻣﻦ ﺳﻮﺭﺗﻴﻦ( ﺃﻭ ﺍﻟﺜﻼﺙ ﻣﻦ‬ ‫ﺳﻮﺭﺓ )ﺧﻴﺮ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺠﻮﺍﺯ ﻟﻤﺤﻞ ﺁﺧﺮ( ﻳﻘﺮﺃ ﻣﻨﻪ)‪.(١‬‬ ‫‪ #,- ١٢‬اءة ‪!  $N‬ي اء‪:/‬‬ ‫ﻋﻤﺪﺍ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺃﺣﺮﻡ ﻋﻠﻰ ﺳﻮﺭﺓ ﻧﻮﺍﻫﺎ ﻓﻘﺮﺃ ﻏﻴﺮﻫﺎ( ﻭﻟﻮ ‬ ‫)ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﻔﺮﻍ ﻣﻦ ﺍﻟﺘﻲ ﻗﺮﺃﻫﺎ( ﺃﻱ‪ :‬ﺍﻟﺘﻲ ﺷﺮﻉ ﻓﻲ ﻗﺮﺍﺀﺗﻬﺎ )ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺎ ﻟﻢ ﻳﻘﺮﺃ ﺃﻛﺜﺮﻫﺎ ﻭﻻ ﺑﺄﺱ ﺇﻥ ﻣﻀﻰ( ﻭﻟﻢ ﻳﺮﺟﻊ ﺃﻭ ﺭﻛﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺟﻊ‬ ‫‬ ‫ﺃﺻﻼ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺮﺟﻮﻉ ﻓﻼ ﻳﻌﻴﺪ ﺍﻟﺒﺴﻤﻠﺔ ﻋﻠﻰ ﻣﺎ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ‪،‬‬ ‫ﻭﻛﺬﺍ ﻗﻮﻻﻥ ﻓﻲ ﺍﻟﺮﺟﻮﻉ ﻟﻠﺒﺴﻤﻠﺔ ﻭﺇﻋﺎﺩﺗﻬﺎ ﺇﻥ ﻧﻮﻯ ﺍﻟﺴﻮﺭﺓ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ﻭﻗﺮﺃ‬ ‫ﺍﻷﺧﺮﻯ ﺛﻢ ﺭﺟﻊ ﻟﻠﺘﻲ ﻧﻮﻯ‪.(٢)...‬‬ ‫‪ #,- ١٣‬ا'‪ UR P$‬ا‪%‬اءة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺠﺐ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺇﻥ ﻟﻠﺴﻮﺭﺓ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ(‬ ‫ﺳﻴﻤﺎ ﻓﻴﻤﺎ ﺑﻴﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﺃﺟﺰﺍﺀ ﺍﻟﺴﻮﺭﺓ )ﻭﺇﻻ( ﺃﻱ‪ :‬ﺇﻥ ﻟﻢ ﻳﺮﺗﺐ ﺑﺄﻥ‬ ‫ﻭﻻ ‬ ‫ﻗﺪﻡ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﻗﺮﺃ ﺍﻟﺸﻄﺮ ﺍﻵﺧﺮ ﻗﺒﻞ ﺍﻷﻭﻝ ‬ ‫ﻣﺜﻼ ﻣﻦ ﺍﻟﻔﺎﺗﺤﺔ‪ ،‬ﺃﻭ‬ ‫ﻗﺮﺃ ﻣﻦ ﺍﻵﺧﺮ ﻟﻸﻭﻝ ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺑﺤﺮﻑ ﺃﻭ ﺑﻜﻠﻤﺔ ﺃﻭ ﺑﺂﻳﺔ )ﻓﺴﺪﺕ(‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٣/١٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٤٩٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪262‬‬ ‫ﺻﻼﺗﻪ )ﺇﻥ ﺗﻌﻤﺪ( ﻋﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ )ﻭﺭﺟﻊ ﻣﻌﻴﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺎ ﺧﺎﻟﻒ ﻓﻴﻪ( ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻓﻴﻌﻴﺪ ﻣﺎ ﻗﺪﻡ ﻣﻤﺎ ﺣﻘﻪ ﺍﻟﺘﺄﺧﻴﺮ‪) ...‬ﺇﻥ ﻭﻫﻢ( ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺮﺃ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺃﻭ‬ ‫ﻻ ﻓﻠﻴﻌﺪﻩ ﻭﺣﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺮﺃ ﺳﻮﺭﺓ ‬ ‫ﺃﻭﻻ)‪.(١‬‬ ‫‪ #,- ١٤‬ا'‪ UR 1$‬ا‪%‬اءة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﺍﻟﺘﺮﺗﻴﻞ( ﻭﻫﻮ ﺍﻹﻣﻬﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺤﻴﺚ‬ ‫ﻳﺘﻤﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﻋﺪ ﺍﻟﺤﺮﻭﻑ‪ ،‬ﻭﻗﻴﻞ ﺑﻮﺟﻮﺑﻪ ﻭﻫﻮ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺘﺠﻮﻳﺪ‬ ‫ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻫﻮ ﺇﻋﻄﺎﺀ ﺍﻟﺤﺮﻭﻑ ﺣﻘﻬﺎ ﻭﻣﺴﺘﺤﻘﻬﺎ ﻣﻘﺎﺑﻠﺔ‪) :‬ﺍﻟﻘﻮﻝ ﺑﺎﻟﻮﺟﻮﺏ(‪،‬‬ ‫ﻭﻗﺪ ﻣﺮ)‪...(٢‬‬ ‫‪R ١٥‬د ا‪%‬اءة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ( ﺑﻤﻌﻨﺎﻩ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺃﻭ ﻗﺮﺃﻩ )ﺑﻐﻴﺮ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﻗﺮﺃ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ( ﻛﺎﻟﺘﻮﺭﺍﺓ ﻭﻟﻮ ﺑﺎﻟﻌﺮﺑﻴﺔ )ﻓﺴﺪﺕ(‬ ‫ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺑﻤﻌﻨﺎﻩ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ‪...‬‬ ‫ﻭﻻ ﻳﻘﺮﺃ ﺑﺎﻟﺸﺎﺫ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﻭﺗﻔﺴﺪ ﺑﻪ‪ ...،‬ﻭﺇﺫﺍ ﻗﺮﺃ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻣﺎ ﻳﺠﺰﻳﻪ‬ ‫ﺛﻢ ﺯﺍﺩ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺑﻐﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻓﺴﺪﺕ ﻛﻤﺎ ﺇﺫﺍ ﻗﺪﻡ ﻣﺎ ﻻ ﻳﺠﻮﺯ )ﻭﻻ ﻳﻀﺮﻩ(‬ ‫﴿ ‪] ﴾ ´ ³ ² ± ° ¯ ® ¬ « ª‬ﻳﺲ‪ .[٩٩ :‬ﻭﺇﻥ‬ ‫ﺑﺪﻝ ﻓﺴﺪﺕ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺘﻌﻠﻢ ﻭﻟﻜﻦ ﻳﻘﺮﺃ ﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‪) ...‬ﺃﻭ ﻛﺈﻋﺠﺎﻡ ﺩﺍﻝ‬ ‫ﻓﻬﺪﻯ( ﻓﻲ ﺍﻷﻋﻠﻰ ﺃﻭ ﺍﻟﻀﺤﻰ ﺃﻭ ﻏﻴﺮﻫﻤﺎ )ﺃﻭ ﻳﺒﺪﻝ ﺁﻳﺔ ﺭﺣﻤﺔ ﺑﺂﻳﺔ ﻋﺬﺍﺏ ﺃﻭ‬ ‫ﻋﻜﺲ( ﺑﺄﻥ ﺑﺪﻝ ﺁﻳﺔ ﻋﺬﺍﺏ ﺑﺂﻳﺔ ﺭﺣﻤﺔ )ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ()‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٢‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٤٦/١٤٥‬‬ ‫‪263‬‬‫‪ ٢٥‬ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‬ ‫‪ #,- ١٦‬ا‪,‬ت ‪ M$0‬ا‪%‬اءة و ‪ ;Q‬و ‪:>F0‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻨﺒﻐﻲ ﺍﻟﺴﻜﻮﺕ ﺑﻴﻦ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺇﻥ ﺍﺳﺘﻌﺎﺫ‬ ‫ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ﺳﻜﺖ ﺑﻴﻦ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ )ﻭﻳﺘﺄﻛﺪ ﺑﻴﻦ ﺍﻟﺨﺘﻢ ﻭﺍﻟﺮﻛﻮﻉ ﺯﺍﺩ‬ ‫ﺑﻌﻀﻬﻢ ﺍﻟﺴﻜﻮﺕ ﺃﻗﻞ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﻭﺃﻗﻞ ﻣﻦ ﺑﻠﻊ ﺍﻟﺮﻳﻖ‪) ،‬ﻭﻫﻞ ﻗﺪﺭ ﺗﻨﻔﺲ ﺃﻭ‬ ‫ﺑﻠﻊ ﺭﻳﻖ ﻗﻮﻻﻥ‪ .‬ﻭﺇﻥ ﺯﺍﺩ ﺃﻋﺎﺩﻫﺎ( ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻟﻌﺬﺭ‪) ...‬ﻭﺇﻥ ﺭﺃﻯ ﻓﺮﺟﺔ‬ ‫ﺑﺼﻒ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺮﺍﺀﺓ ﺳﺪﻫﺎ ﻭﻫﻮ ﻳﻘﺮﺃ(‪) ،‬ﻭﻛﺬﺍ ﻛﻞ ﺷﻐﻞ ﻹﺻﻼﺣﻬﺎ ﻛﺎﻧﺘﻘﺎﻝ‬ ‫ﻣﻦ ﺭﻳﺢ ﺃﻭ ﻣﻄﺮ( ﻭﺃﺟﻴﺰ ﻗﻄﻊ ﺍﻟﻘﺮﺍﺀﺓ ﻹﺻﻼﺡ ﺍﻟﺼﻼﺓ ﺃﻭ ﻏﻴﺮﻫﺎ( ﻛﺘﻨﺤﻴﺔ ﻧﻔﺲ‬ ‫ﺃﻭ ﻣﺎﻝ‪.(١)...‬‬ ‫‪ #,- ١٧‬ا'‪ UR 6$,7‬ا‪%‬اءة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ ﺍﻟﺘﻨﻜﻴﺲ ﺑﺎﻟﺴﻮﺭ ﻛﻘﺮﺍﺀﺓ ﺳﻮﺭﺓ ﻓﻲ‬ ‫ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻭﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ﻓﻮﻗﻬﺎ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻼ ﻓﺴﺎﺩ ﻭﻟﻮ‬ ‫ﻋﻤﺪﺍ(‪) ...‬ﻭﺇﻥ ﺗﺬﻛﺮ ﺑﺄﺛﻨﺎﺀ ﻗﺮﺍﺀﺗﻬﻤﺎ ﺭﺟﻊ ﻟﻠﺴﻔﻠﻰ ﻏﻴﺮ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﺇﻥ ﻗﺮﺃ‬ ‫‬ ‫ﺑﺎﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﻗﺮﺃ ﺑﺎﻟﻌﻠﻖ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻼ ﺭﺟﻮﻉ(‪) ...‬ﻭﺇﻥ‬ ‫ﺃﺣﺮﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺘﻤﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﻗﺮﺃ ﻣﺎ ﺗﻴﺴﺮ ﻣﻨﻪ ﺃﻭ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺁﻳﺔ ﻓﻘﻂ‬ ‫ﻗﺮﺃ ﻣﺎ ﻳﺠﺰﻳﻪ( ﻭﻫﻮ ﺛﻼﺙ ﺁﻳﺎﺕ )ﻭﻻ ﻳﻀﺮﻩ ﻧﻮﺍﻩ(‪) ...‬ﻭﻓﻲ ﺍﻹﻋﺎﺩﺓ ﺇﻥ‬ ‫ﺃﺣﺮﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻘﺮﺃ ﻣﺎ ﻟﺰﻣﺘﻪ ﻗﺮﺍﺀﺗﻪ ﺗﻘﺮﺃ ﻗﻮﻻﻥ ﻭﻛﺬﺍ ﻗﻮﻻﻥ ﺇﻥ ﺃﺣﺮﻡ‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﻏﻴﺮ ﻣﺸﺮﻭﻉ ﻛﺄﻛﻞ ﺃﻭ ﻳﺰﻳﺪ ﻓﻴﻬﺎ ﻛﻤﺴﺎﻓﺮ ﻋﻠﻰ ﺭﻛﻌﺘﻴﻦ‬ ‫ﻭﻣﻘﻴﻢ ﺃﺣﺮﻡ ﻋﻠﻰ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻊ ﻭﻟﻮ ﻳﻌﻤﻠﻪ ﻭﺍﻷﺭﺟﺢ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻻ()‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٤٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٥٢/١٤٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪264‬‬ ‫‪ ١٨‬ا‪Q2'T‬ب إ‪T )RD‬رة اﻹ`ﻼص ‪ UR‬ا‪%‬اءة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﺎﻟﻔﺎﺗﺤﺔ‬ ‫ﻭﺳﻮﺭﺓ ﻭﻳﺰﺍﺩ ﻓﻲ ﺛﺎﻧﻴﺘﻪ ﻣﻌﻬﻤﺎ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻭﺇﻥ ﻧﺴﻴﻬﺎ ﺭﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﻌ ‪‬ﻤﺪ ﺗﺮﻛﻬﺎ ﺃﻭ ﺗﻌﻤﺪ ﺗﺮﻙ ﺍﻟﺴﻮﺭﺓ ﻗﺮﺃﻫﺎ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ)‪.(١‬‬ ‫‪ #,- ١٩‬ا >‪ †20 1‬ا‪ )2‬وارة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﻋﺮﻓﻬﺎ( ﺍﻟﻔﺎﺗﺤﺔ ﻓﻘﻂ ﺗﻌﻠﻢ ﻏﻴﺮﻫﺎ ﺛﻼﺙ ﺁﻳﺎﺕ‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﻠﻤﻪ ﻭﺣﻀﺮ ﺍﻟﻮﻗﺖ ﺃﺟﺰﻳﻪ ﻓﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻭﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻟﻨﻔﻞ ﺍﻷﻭﻟﻰ ﻭﻳﺜﻨﻴﻬﺎﺍﻹﺧﻼﺹﻓﻲ ﻣﺤﻞ ﺍﻟﺴﻮﺭﺓ‪ ...‬ﻭﺇﻥ ﺟﻬﻠﻬﺎﺍﻟﻔﺎﺗﺤﺔ ‬ ‫ﻗﺎﻋﺪﺍ ﻭﻳﻌﻴﺪ ﺑﻌﺪ‬ ‫‬‫ﺃﻳﻀﺎ ﻟﺰﻣﻪ ﺗﻌﻠﻤﻬﺎ ﻭﺇﻥ ﺣﻀﺮ ﺍﻟﻮﻗﺖ ﻗﺒﻠﻪ ﺻﻠﻰ ﺑﺎﻟﺘﻜﺒﻴﺮ‬ ‫‬ ‫ﻗﺎﺋﻤﺎ ﺃﻭ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﻘﺮﺍﺀﺓ ﺳﺒﺢ ﻣﻜﺎﻧﻬﺎ ﻭﺻﻠﻰ ‬ ‫ﻗﺎﻋﺪﺍ ﻗﻮﻻﻥ ﻭﻟﻴﺠﺘﻬﺪ ﻓﻲ ﺍﻟﺘﻌﻠﻢ)‪.(٢‬‬ ‫‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٥٣/١٥٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٥٤/١٥٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٧/٥٠٦‬‬ ‫‪265‬‬ ‫‪٢٦‬‬ ‫ا‪L‬ع‬ ‫‪:/+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺮﻛﻮﻉ ﺑﺎﻧﺤﻨﺎﺀ ﻭﺗﻜﺒﻴﺮ()‪.(١‬‬ ‫‪:/'$$L ٢‬‬ ‫ﺍﻧﺤﻨﺎﺀ ﺍﻟﺠﺴﻢ ﻣﻊ ﺍﻟﺘﻜﺒﻴﺮ )ﻭﻭﺿﻊ ﺭﺍﺣﺔ ﻳﺪﻳﻪ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻣﻊ ﺗﻔﺮﻳﻖ‬ ‫ﺍﻷﺻﺎﺑﻊ( ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ ﺑﻀﻤﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﺿﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻣﻦ ﺧﻠﻔﻬﻤﺎ‬ ‫ﺃﻭ ﻋﻠﻰ ﺃﺻﺎﺑﻌﻬﻤﺎ ﺃﻭ ﺟﻨﺒﻬﻤﺎ ﺃﻭ ﺿﻤﻬﻤﺎ ﻋﻠﻰ ﻛﻔﻴﻬﻤﺎ ﺃﻭ ﺟﻌﻠﻬﻤﺎ ﻣﻦ ﺧﻠﻒ‬ ‫ﺍﻟﺮﻛﺒﺘﻴﻦ ﺃﻭ ﺟﻌﻞ ﺫﺭﺍﻋﻴﻪ ﻋﻠﻴﻬﻤﺎ )ﻭﺑﺎﻋﺘﺪﺍﻝ ﺑﺘﺴﻮﻳﺔ ﻇﻬﺮ ﻭﺭﺃﺱ( ﺣﺘﻰ ﻟﻮ‬ ‫ﻣﻨﺤﺪﺭﺍ‬ ‫‬‫ﻣﺼﻮﺑﺎ( ﺃﻯ‬ ‫‬‫ﻭﺿﻊ ﺇﻧﺎﺀ ﻣﺎﺀ ﻋﻠﻰ ﻇﻬﺮﻩ ﺃﻭ ﺻﺐ ﻓﻴﻪ ﻣﺎﺀ ﻟﻢ ﻳﻨﻬﺮﻕ )ﻻ‬ ‫ﻗﻠﻴﻼ ‬ ‫ﻗﻠﻴﻼ )ﻭﻻ‬‫ﻣﺮﺗﻔﻌﺎ ‬ ‫‬‫‬ ‫ﻣﻨﺴﻔﻼ ﻭﻣﺎ ﻳﻠﻴﻪ‬ ‫ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺮﺃﺳﻪ‪ ،‬ﻭﺍﻟﺘﺼﻮﻳﺐ ﺃﻥ ﻳﺠﻌﻠﻪ‬ ‫ﻗﻠﻴﻼ ‬ ‫ﻗﻠﻴﻼ‪.‬‬ ‫ﺑﻈﻬﺮﻩ( ﺑﺄﻥ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻭﻳﺠﻌﻞ ﻋﻨﻘﻪ ﻭﻣﺎ ﻳﻠﻴﻬﺎ ﻣﻦ ﻇﻬﺮﻩ ﻣﻨﺴﻔﻼ ‬ ‫ﺧﺎﻓﻀﺎ ﻟﻪ ﺑﻼ ﺗﺼﻮﻳﺐ ﺃﻭ ﺻﻮﺏ ﻇﻬﺮﻩ ﺃﻭ‬ ‫‬‫ﻣﺘﺪﻟﻴﺎ‬ ‫‬‫)ﻭﺇﻥ ﺟﺎﻭﺯ ﺑﺮﺃﺳﻪ ﺭﻛﺒﺘﻴﻪ‬ ‫ﺭﺃﺳﻪ ﺃﻋﺎﺩﻫﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ )ﻭﺇﻥ ﺍﻧﺤﻨﻰ ﺑﻪ( ﺃﻱ‪ :‬ﺑﺮﺃﺳﻪ )ﻭﺑﺮﻗﺒﺘﻪ ﻓﻘﻂ( ﺩﻭﻥ‬ ‫ﻇﻬﺮﻩ )ﻓﻘﻮﻻﻥ( )ﻭﺗﺼﻮﺏ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﻠﻔﻬﺎ( ﺃﻱ‪ :‬ﺗﻤﻴﻞ ﺭﺃﺳﻬﺎ ﻭﻋﻨﻘﻬﺎ ﺇﻟﻰ‬ ‫ﻗﺪﺍﻣﻬﺎ‪ ...‬ﻭﺇﻥ ﺭﻛﻌﺖ ﻛﺎﻟﺮﺟﻞ ﻓﺴﺪﺕ ﻹﻇﻬﺎﺭ ﻋﺠﺰﻫﺎ ﻭﻓﻴﻪ ﺭﺧﺼﺔ‪) ...‬ﻭﻳﺼﻮﺏ‬ ‫ﺭﺟﻞ ﺑﺮﺃﺳﻪ ﺇﻥ ﺍﻋﺘﻞ( ﺣﺘﻰ ﻻ ﻳﻘﺪﺭ ﺇﻻ ﻋﻠﻰ ﺍﻟﺘﺼﻮﻳﺐ ﺑﻪ )ﻻ ﻣﻦ ﺧﻠﻔﻪ( ﻭﺇﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٥٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٠٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪266‬‬ ‫ﺻﻮﺏ ﻣﻨﻪ ﻓﻔﻰ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻲ ﺍﻟﺮﻛﻮﻉ‬ ‫ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺑﻪ )ﻭﻟﻴﻨﺼﺐ ﺭﻛﺒﺘﻴﻪ ﺑﻼ ﺇﺛﻨﺎﺀ( ﺇﻟﻰ ﻗﺪﺍﻡ ﺑﻞ ﻳﺮﺩﻫﻤﺎ‬ ‫ﺇﻟﻰ ﺧﻠﻒ‪) ...‬ﻭﻻ ﺗﻔﺴﺪ ﺇﻥ( ﺃﺛﻨﺎﻫﻤﺎ ﺃﻭ )ﺿﻢ ﺍﻷﺻﺎﺑﻊ ﻓﻲ ﻭﺿﻌﻬﻤﺎ( ﺃﻱ‪ :‬ﻓﻲ‬ ‫ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺮﻛﺒﺘﻴﻦ )ﻭﺇﻥ ﺃﻣﺴﻚ ﻳﺪﻳﻪ ﻋﻠﻰ ﺧﺎﺻﺮﺗﻴﻪ ﺃﻭ ﻓﺨﺬﻳﻪ( ﺃﻭ‬ ‫ﻋﻠﻰ ﺧﺎﺻﺮﺗﻴﻪ ﺑﻼ ﺇﻣﺴﺎﻙ )ﺃﻭ ﺗﺤﺖ ﺭﻛﺒﺘﻴﻪ ﺃﻭ ﺗﺪﻟﻰ ﺑﻬﻤﺎ ﺃﻭ ﺑﻮﺍﺣﺪﺓ ﺑﻼ ﻭﺿﻊ(‬ ‫ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﺃﻭ ﻓﺨﺬ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺃﻭ ﻭﺿﻊ ﺍﻟﻴﻤﻨﻰ‬ ‫‬‫ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﺃﻭ ﻭﺿﻌﻬﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻛﺒﺔ ﺍﻟﻴﺴﺮﻯ ﻭﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﺍﻟﺮﻛﺒﺔ ﺍﻟﻴﻤﻨﻰ )ﻓﺴﺪﺕ ﻭﻗﻴﻞ‪ :‬ﻻ( ﺇﻻ ﺇﻥ‬ ‫ﺗﻌﻤﺪ ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪) ...‬ﻭﺇﻥ ﻣﺪﻫﻤﺎ ﺃﻣﺎﻣﻪ ﺃﻭ ﻣﻊ ﺭﺃﺳﻪ ﺃﻭ ﺭﻓﻌﻬﻤﺎ ﺃﻋﺎﺩ( ﻣﺘﻔﻘﺎ‬ ‫ﻋﻠﻴﻪ‪.(١).‬‬ ‫‪, ٣‬و>ت ا‪L‬ع‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ ﺇﻟﺼﺎﻕ ﺑﻄﻦ ﺃﻭ ﺫﺭﺍﻉ ﺑﻔﺨﺬ( ﻭﺍﻟﺜﻮﺏ ﺣﺎﺋﻞ‬ ‫ﻓﻔﻴﻪ ﻭﻓﻲ ﻛﻞ ﻣﺎ ﻫﻮ ﺧﻼﻑ ﺍﻷﻭﻟﻰ ﻧﻘﺼﺎﻥ ﺛﻮﺍﺏ ﺍﻟﺼﻼﺓ)‪.(٢‬‬ ‫‪F7 ٤‬و‪+; /0‬أة وا^‪:1‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﺍﻟﻀﻢ ﻻﻣﺮﺃﺓ ﻭﺇﻥ ﻟﻸﺻﺎﺑﻊ ﻭﺗﺄﺧﻴﺮ ﻳﺪﻳﻬﺎ‬ ‫ﻋﻦ ﺭﻛﺒﺘﻴﻬﺎ( ﻷﻧﻪ ﺃﺧﻔﻰ‪ ،‬ﻭﺇﻥ ﺿﻢ ﺍﻟﺮﺟﻞ ﺭﻛﺒﺘﻴﻪ ﺳﻮﺍﺀ ﻓﺮﻕ ﺍﻟﺮﺟﻞ ﺃﻭ ﺿﻤﺘﻬﻤﺎ‬ ‫ﻟﻢ ﺗﻔﺴﺪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺗﺠﻌﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺒﺘﻴﻦ ﻛﺎﻟﺮﺟﻞ ﻭﺗﺴﻮﻱ ﻋﻨﻘﻬﺎ ﻭﺭﺃﺳﻬﺎ‬ ‫)ﻓﺈﺫﺍ ﺍﺳﺘﻮﻯ ﺭﻛﻮﻋﻪ ﻋﻈﻢ ﺛﻼﺛﺎ ﺑﻼ ﻧﻘﺺ ﺇﻥ ﺯﺍﺩ ﺃﻭ ﻧﻘﺺ( ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﺍﺩ ﺃﻭ‬ ‫ﻧﻘﺺ ﻓﺴﺪﺕ‪) ،‬ﻗﻴﻞ‪ :‬ﻭﻛﺮﻫﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻹﻣﺎﻡ( ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻳﻔﺮﺩ ﺑﻤﻦ ﻳﻌﺘﺎﺩ‬ ‫ﺍﻟﺘﻄﻮﻳﻞ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٥٥‬ ‪ ،١٥٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥١٠/٥٠٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٥٩‬ ‪ ،١٦٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥١٣‬‬ ‫‪267‬‬‫‪ ٢٦‬ ﺍﻟﺮﻛﻮﻉ‬ ‫)ﻭﻧﺪﺑﺖ ﻟﻔﺬ( ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻨﺪﺏ ﻟﻪ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻨﺔ ﺛﻼﺙ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻨﺔ ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﺳﺒﻊ )ﻭﻓﺴﺪﺕ ﺑﻮﺍﺣﺪﺓ( ﻭﺻﺮﺡ ﺑﻌﻀﻬﻢ‬ ‫ﺑﺄﻧﻬﺎ ﻻ ﺗﻔﺴﺪ ﺑﻬﺎ ﻭﺃﻧﻪ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ‬ ‫ﺃﻧﻬﺎ ﻻ ﺗﻔﺴﺪ ﺑﻮﺍﺣﺪﺓ ﻭﻟﻴﺲ ﺑﺸﻲﺀ ﻓﺈﻥ ﻓﻴﻬﺎ ﺧﻼﻓﺎ‪) .‬ﻭﺑﺨﻤﺴﺔ ﻭﻓﻮﻕ ﻭﻓﻲ‬ ‫ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻤﺮﺗﻴﻦ ﻗﻮﻻﻥ ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﻜﻞ( ﻓﻲ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻟﺨﻤﺴﺔ ﻓﺄﻛﺜﺮ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺃﻋﻨﻲ ﺃﻧﻬﺎ ﻻ ﺗﻔﺴﺪ‪ ،‬ﻭﺩﻋﻮﻯ ﺑﻌﻀﻬﻢ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ‬ ‫ﺍﻟﺜﻼﺙ ﻻ ﺗﻨﻘﺾ ﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ ﻛﻤﺎ ﺭﺃﻳﺖ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺃﻣﺮ ﺑﺜﻼﺛﻴﻦ ﺃﻭ‬ ‫ﺧﻤﺴﻴﻦ ﺗﺴﺒﻴﺤﺔ ﻓﻲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ﻭﻻ ﻳﻀﺮ ﺍﻹﻛﺜﺎﺭ ﻓﻲ ﺍﻟﻨﺎﻓﻠﺔ)‪.(١‬‬ ‫‪R ٥‬د ا‪L‬ع وا ﻼة‪:‬‬ ‫ﻋﻤﺪﺍ )ﻭﻗﻴﻞ‪:‬‬ ‫ﻗﺎﺋﻤﺎ )ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﺴﺪﺕ ﺇﻥ ﻋﻈﻢ( ‬ ‫ﻋﻤﺪﺍ )ﻗﺒﻞ ﺍﺳﺘﻮﺍﺀ( ﻓﻲ‬ ‫ﻳﻌﻴﺪﻩ( ﺃﻱ‪ :‬ﺍﻟﺘﻌﻈﻴﻢ )ﻓﻲ ﻣﻮﺿﻌﻪ ﻭﻳﻤﻀﻲ‪ ،‬ﻭﺇﻥ ﻋﻈﻢ ‬ ‫ﺍﻟﺮﻛﻮﻉ )ﻭﺑﻌﺪ ﺍﻧﺤﻨﺎﺀ( ﻛﻞ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻭ ﺑﻌﻀﻪ )ﺃﻭ ﺃﺗﻤﻪ ﺑﻌﺪ ﺍﻟﺮﻓﻊ( ﻟﻨﻔﺴﻪ )ﻭﻗﺒﻞ‬ ‫ﺍﺳﺘﻮﺍﺀ ﺑﻘﻴﺎﻡ ﻓﻔﻲ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ( ﻗﻴﻞ‪ :‬ﻓﺴﺪﺕ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻋﻈﻢ ﻓﻲ‬ ‫ﻏﻴﺮ ﻣﺤﻠﻪ ﻫﻮ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﺴﺪ ﻭﻟﻮ ﻛﺎﻥ ﻣﺎ ﻋﻈﻢ ﻓﻲ ﻏﻴﺮ ﻣﺤﻠﻪ ﻫﻮ‬ ‫ﺍﻟﻜﺜﻴﺮ ﻭﻳﻌﻴﺪ ﻓﻲ ﻣﺤﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻨﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﺎ ﻋﻈﻢ ﻓﻲ ﻏﻴﺮ ﻣﺤﻠﻪ ﻫﻮ‬ ‫ﺍﻟﻜﺜﻴﺮ ﻓﺴﺪﺕ ﺃﻭ ﺍﻟﻘﻠﻴﻞ ﻓﻼ«)‪.(٢‬‬ ‫‪ )4$s ٦‬ا'„‪ UR #$‬ا‪L‬ع‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺘﻌﻈﻴﻢ ﻫﻮ ﺃﻥ ﻳﻘﺎﻝ‪) :‬ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴﻢ(‪...‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻤﺮﺓ ﻫﻮ ﺍﻟﻔﺮﺽ ﻭﺍﻟﺒﺎﻗﻲ ﺳﻨﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺎﻗﻲ ﺳﻨﺔ ﻭﺍﺟﺒﺔ‬ ‫ﻭﻫﻮ ﺍﺛﻨﺘﺎﻥ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪﺓ‪ ...‬ﻭﻻ ﻳﺠﺐ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻛﻞ ﺗﺴﺒﻴﺤﺔ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٥٩‬ ‪ ،١٦٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥١٤/٥١٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٦٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪268‬‬ ‫ﺳﻨﺔ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﺗﺴﺒﻴﺢ ﺍﻟﺴﺠﻮﺩ‪) ...‬ﻭﻳﺠﺰﻱ ﻣﺮﺍﺩﻓﻪ( ﻣﺜﻞ‬ ‫ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺃﻭ ﺍﻟﻜﺒﻴﺮ ﺃﻭ ﺍﻟﻌﺰﻳﺰ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻈﻤﺔ‪ ...‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺠﺰﻳﻪ ﺇﻻ ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴﻢ ﺃﻭ ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻭﺑﺤﻤﺪﻩ ﻭﺍﻟﻜﻼﻡ ﻓﻲ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻛﺎﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻓﻲ ﺍﻟﺮﻛﻮﻉ‪ :‬ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻷﻋﻠﻰ ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﺴﺠﻮﺩ ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴﻢ ﻓﺎﻟﺨﻠﻒ‪ ،‬ﻭﻻ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ‬ ‫ﻣﻄﻠﻘﺎ ﻭﺑﻌﺾ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺽ)‪...(١‬‬ ‫‪ ٧‬ا‪ M oR‬ا‪L‬ع و‪:/2$Q‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺮﻓﻊ ﺍﻟﻔﺬ ﻭﺍﻹﻣﺎﻡ ﺭﺃﺳﻪ ﺑﺴﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ‬ ‫ﺑﺎﺳﺘﻮﺍﺀ ﻭﺭﺟﻮﻉ ﻛﻞ ﻋﻀﻮ ﻟﻤﺤﻠﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻤﺄﻣﻮﻡ‪ :‬ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﻟﺤﻤﺪ( )ﻭﻻ‬ ‫ﺿﻴﺮ ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﻡ ﺇﻥ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﻋﻜﺲ(‪) ،‬ﻭﻛﺮﻩ ﻟﻠﻤﺄﻣﻮﻡ ﻭﺍﻹﻣﺎﻡ ﻭﺍﻟﻔﺬ‬ ‫ﻏﻴﺮ ﺍﻟﻘﻮﻟﻴﻦ ﺑﻼ ﻓﺴﺎﺩ( ﻣﺜﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺃﻭ ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﻭ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻭ ﺃﺳﺘﻐﻔﺮ‬ ‫ﺍﷲ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺑﻤﺎ ﻳﺸﺒﻪ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ« ﻭﺇﻥ ﺳﺒﺢ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﺃﻭ‬ ‫ﺍﻟﺴﺠﻮﺩ ﺃﻭ ﻗﺎﻝ‪ :‬ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﻛﺒﺮ ﺃﻭ ﻗﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ ﺑﺎﻟﻌﺠﻤﻴﺔ‬ ‫ﻣﺒﺎﺭﻛﺎ ﻓﻴﻪ( ﻋﻠﻰ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﻟﺤﻤﺪ‪،‬‬ ‫‬‫ﻃﻴﺒﺎ‬ ‫ﻛﺜﻴﺮﺍ ‬ ‫ﺣﻤﺪﺍ ‬ ‫‬‫ﻓﻼ ﻳﺠﺰﻳﻪ‪) ...‬ﻭﻧﺪﺏ ﺯﻳﺎﺩﺓ‬ ‫ﻳﻘﻮﻝ ﺫﻟﻚ ﻣﻦ ﺍﺑﺘﺪﺍﺀ ﺭﻓﻌﻪ ﻭﻛﺬﺍ ﺍﻟﺘﻜﺒﻴﺮ ﻋﻨﺪ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ‬ ‫ﻭﺍﻟﺮﻓﻊ ﻣﻨﻪ ﻭﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺠﻠﺴﺔ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻻ ﺿﻴﺮ ﺇﻥ ﻗﺪﻡ ‬ ‫ﻗﻠﻴﻼ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٦٠‬ ‪ ،١٦٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥١٦/٥١٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٦٢‬ ‪ ،١٦٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٥١٧‬ ‪.٥١٩‬‬ ‫‪269‬‬ ‫‪٢٧‬‬ ‫ا د‬ ‫‪ /+,- ١‬و‪:/'$$L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺍﻟﺴﺠﻮﺩ ﻭﺃﻛﻤﻠﻪ ﻭﺿﻊ ﺍﻟﺠﺒﻬﺔ ﻭﺍﻷﻧﻒ‬ ‫ﺑﺎﻷﺭﺽ ﻭﺗﻤﻜﻴﻨﻬﺎ ﻣﻊ ﺍﻟﻜﻔﻴﻦ ﻭﺍﻟﺮﻛﺒﺘﻴﻦ ﻭﺃﺻﺎﺑﻊ ﺍﻟﻘﺪﻣﻴﻦ ﺑﺎﻟﺴﻘﻮﻁ ﺇﻟﻴﻪ( ﺃﻱ‪:‬‬ ‫ﻳﺠﻌﻞ ﻓﻲ ﻫﻮﻳﻪ ﻛﺄﻧﻪ ﺣﺠﺮ ﺧﺮ‪ ،‬ﻭﻳﺠﺰﻱ ﻭﺻﻮﻝ ﺑﻌﺾ ﺍﻟﺠﺒﻬﺔ ﻭﻟﻮ ﻋﻠﻰ ﺣﺠﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ ﺇﻻ ﺍﻟﻨﺼﻒ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺍﻟﺘﻤﻜﻴﻦ‪ :‬ﺍﻻﻋﺘﻤﺎﺩ‪) ...‬ﻓﺎﺩﺍ ﺑﺘﻜﺒﻴﺮ‬ ‫ﻣﺴﺘﻐﺮﻗﺎ ﻣﺎ ﺑﻴﻨﻬﻤﺎ( ﺑﻴﻦ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻻ ﻳﻘﻄﻌﻪ ﺇﻻ ﻋﻨﺪ ﻣﺲ ﺍﻷﺭﺽ‪،‬‬ ‫ﻗﺎﺋﻤﺎ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﻭﻗﻊ ﻋﻠﻰ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﺍﻟﻘﺮﺏ ﻣﻨﻬﺎ‪) ...‬ﺑﻘﺼﺪ( ﻓﻠﻮ ﺍﺳﺘﻮﻯ ‬ ‫ﺍﻷﺭﺽ ﺑﻼ ﻗﺼﺪ ﺃﻭ ﺃﻭﺿﻌﻪ ﺃﺣﺪ ﺃﻭ ﺭﻳﺢ ﺃﻭ ﺷﻲﺀ ﻟﻢ ﻳﺠﺰﻩ‪) ...‬ﺑﺎﻟﺮﻛﺒﺘﻴﻦ ‬ ‫ﺃﻭﻻ‬ ‫ﺛﻢ ﺑﺎﻟﻴﺪﻳﻦ ﻓﺎﻟﺠﺒﻬﺔ ﻓﺎﻷﻧﻒ( ﻭﻗﻴﻞ‪ :‬ﺍﻷﻧﻒ ﻓﺎﻟﺠﺒﻬﺔ ﻣﺮﺍﻋﺎﺓ ﻟﻠﺘﺮﺗﻴﺐ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺮﻗﻲ‪ ،‬ﻭﻭﺟﻪ ﺗﻘﺪﻳﻢ ﺍﻟﺠﺒﻬﺔ ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ ﺩﻭﻥ ﺍﻷﻧﻒ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ )ﻭﻻ ﺿﻴﺮ ﺇﻥ‬ ‫ﺳﺒﻖ ﺍﻷﻧﻒ ﺍﻟﺠﺒﻬﺔ( )ﻭﺗﺠﺰﻱ ﺍﻟﺠﺒﻬﺔ ﻋﻦ ﺍﻷﻧﻒ ﺑﻼ ﻋﻜﺲ( ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪...(١‬‬ ‫‪ ٢‬ا‪ M oR‬ا د‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻘﺪﻡ ﺍﻟﺠﺒﻬﺔ ﻓﻲ ﺍﻟﺮﻓﻊ( ﺇﻟﻰ ﺳﺠﺪﺓ ﺃﺧﺮﻯ ﺃﻭ ﺇﻟﻰ‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﺃﻭ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ )ﺛﻢ ﺍﻷﻧﻒ ﺛﻢ ﺍﻟﻴﺪﺍﻥ ﻓﺎﻟﺮﻛﺒﺘﺎﻥ ﻭﻻ ﺿﻴﺮ ﺃﻱ ﻻ ﻓﺴﺎﺩ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٦٦/١٦٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٢١/٥٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪270‬‬ ‫)ﺇﻥ ﻟﻢ ﻳﺮﺗﺐ(‪) ...‬ﺃﻭ ﻗﺪﻡ ﺃﻭ ﺃ ‪‬ﺧﺮ( ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀﻬﻢ ﺗﻘﺪﻳﻢ ﺍﻟﻴﺪﻳﻦ ﻋﻦ ﺍﻟﺮﻛﺒﺘﻴﻦ‬ ‫ﻓﻲ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻗﺮﺏ ﻟﻠﺨﻀﻮﻉ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺗﻘﺪﻳﻢ ﺍﻟﺮﻛﺒﺘﻴﻦ‪...‬‬ ‫ﺗﺮﺗﻴﺒﺎ ﻭﺃﻧﻪ ﺃﺣﺴﻦ ﻓﻲ ﺍﻟﺸﻜﻞ ﻭﺭﺃﻱ ﺍﻟﻌﻴﻦ ﻭﺃﻧﻪ ﺃﺭﻓﻖ ﺑﺎﻟﻤﺼﻠﻲ ﻭﻫﻮ‬ ‫‬‫ﻷﻥ ﻓﻴﻪ‬ ‫ﺭﺃﻱ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ )ﻭﻳﻔﺮﺝ ﺑﻴﻦ ﺭﻛﺒﺘﻴﻦ ﻓﻲ ﺍﻟﺴﺠﻮﺩ( ﻭﻻ ﺿﻴﺮ ﺇﻥ ﻟﻢ ﻳﻔﺮﺝ‪...‬‬ ‫)ﻭﻻ ﻳﻔﺮﺷﺦ ﺭﺟﻠﻴﻪ ﻭﻻ ﻳﻠﺼﻘﻬﺎ( ﻻ ﻳﻔﺮﻁ ﻓﻲ ﺍﻟﺘﻮﺳﻴﻊ ﺃﻭ ﺍﻟﺘﻀﻴﻴﻖ ﺑﻞ ﻳﻔﺮﻕ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭ ﻣﺎ ﻳﻔﺮﺝ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻭﺇﻥ ﺃﻟﺼﻘﻬﺎ ﻓﻼ ﻓﺴﺎﺩ ﻭﺇﻥ ﻓﺮﺷﺢ ﻓﻘﻮﻻﻥ‪...‬‬ ‫)ﻭﻳﻀﻊ ﻳﺪﻳﻪ ﺑﻴﻦ ﺭﻛﺒﺘﻴﻪ ﻭﺭﺃﺳﻪ( ﺑﺤﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻴﺪﺍﻥ ﺑﺠﻤﻠﺘﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺮﻛﺒﺘﻴﻦ‬ ‫ﻭﻟﻮ ﻣﺘﺒﺎﻋﺪﺗﻴﻦ ﺇﻟﻰ ﺍﻟﺠﺒﻬﺘﻴﻦ‪ ...‬ﻭﻻ ﻓﺴﺎﺩ ﺑﺘﻮﺳﻴﻊ ﺍﻟﺮﻛﺒﺘﻴﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻴﺪﻳﻦ‪...‬‬ ‫)ﻭﻳﻀﻢ ﺃﺻﺎﺑﻌﻪ( ﻭﻻ ﺗﻔﺴﺪ ﺑﺘﻔﺮﻳﻘﻬﺎ‪) .‬ﻭﻳﺠﺎﻓﻲ( ﻳﺒﺎﻋﺪ ﻋﻦ ﻧﻔﺴﻪ )ﻋﻀﺪﻳﻪ(‬ ‫ﻣﺎ ﻓﻮﻕ ﻣﺮﻓﻘﻴﻪ ﻭﺇﻥ ﻟﻢ ﻳﺠﺎﻑ ﻟﻢ ﺗﻔﺴﺪ )ﻭﻻ ﻳﻐﺮﺱ ﺫﺭﺍﻋﻴﻪ( ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻼ‬ ‫ﻓﺴﺎﺩ ﺇﻥ ﻓﺮﺵ )ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺭﺍﺣﺘﻴﻪ( ﺑﻼ ﻓﺴﺎﺩ ﺇﻥ ﺧﻔﻒ ﺃﻭ ﺍﻋﺘﻤﺪ ﻋﻠﻰ‬ ‫ﺷﺪﻳﺪﺍ‪) .‬ﻭﻻ ﻳﺘﻮﺭﻙ ﻭﻻ ﻳﻠﺼﻖ ﺻﺪﺭﻩ ﺑﺎﻷﺭﺽ( ﺑﻼ ﻓﺴﺎﺩ ﺇﻥ‬ ‫‬‫ﺍﻟﺮﻛﺒﺘﻴﻦ ﺍﻋﺘﻤﺎ ﺩﺍ‬ ‫ﺗﻮﺭﻙ ﺃﻭ ﺃﻟﺼﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻔﺴﺪ ﻟﻈﺎﻫﺮ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ)‪.(١‬‬ ‫‪R ٣‬د ا د و‪,‬و>‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﺴﺪﺕ ﺇﻥ ﻟﻢ ﻳﺴﺠﺪ ﺑﻴﺪﻳﻪ ﻭﻗﺪ ﺃﻣﺮ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ‬ ‫ﺍﻟﺴﺒﻌﺔ( ﺍﻟﺠﺒﻬﺔ ﻭﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﻛﺒﺘﻴﻦ ﻭﺍﻟﺮﺟﻠﻴﻦ ﻭﺃﻣﺎ ﺍﻷﻧﻒ ﻓﻘﻴﻞ‪ :‬ﻫﻲ ﻏﻴﺮ‬ ‫ﻣﻌﺘﺒﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻣﻌﺘﺒﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻭﺍﻟﺠﺒﻬﺔ ﻭﺍﺣﺪ ﻓﻴﻌﺒﺮ ﻋﻨﻬﻤﺎ ﺑﺎﻟﻮﺟﻪ‬ ‫ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﺴﺠﺪ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﺒﻌﺔ ﻓﺴﺪﺕ ﻋﻨﺪﻧﺎ ﻭﻗﺎﻝ‬ ‫ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻐﻴﺮ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻠﻮ ﺃﺧﻞ ﺑﻌﺾ ﺍﻟﺴﺒﻌﺔ ﻟﻢ ﺗﻔﺴﺪ‪...‬‬ ‫)ﺑﻼ ﻛﻒ ﺷﻌﺮ ﺃﻭ ﺛﻮﺏ ﻓﻴﻪ( ﺇﻻ ﺇﻥ ﻋﺎﺭﺿﻪ ﺃﻭ ﻳﻌﺎﺭﺿﻪ ﺣﻴﺚ ﻳﺴﺠﺪ ﻭﺇﻥ ﻛﻔﻬﻤﺎ‬ ‫ﺑﺪﻭﻥ ﺃﻥ ﻳﻌﺎﺭﺿﺎﻩ ﻛﺮﻩ ﺳﻮﺍﺀ ﻛﻔﻬﻤﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺃﻭ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﺮﺍﻫﺔ ﺇﻥ ﻛﻒ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٦٧‬ ‪ ١٦٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٢٢‬‬ ‫‪271‬‬‫‪ ٢٧‬ ﺍﻟﺴﺠﻮﺩ‬ ‫ﻷﺟﻞ ﺍﻟﺼﻼﺓ ﻓﺈﻧﻬﻤﺎ ﻳﺴﺠﺪﺍﻥ‪) ...،‬ﻭﺇﻥ ﺳﺠﺪ ﺑﻈﺎﻫﺮ ﻳﺪﻳﻪ ﺃﻭ ﻭﺿﻌﻬﻤﺎ ﻋﻠﻰ‬ ‫ﺟﺎﻧﺒﻬﻤﺎ( ﺃﻭ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺃﺻﺎﺑﻌﻬﻤﺎ ﺃﻭ ﺟﻌﻠﻬﻤﺎ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ‬ ‫ﻓﻮﻕ ﺍﻷﺧﺮﻯ ﺃﻭ ﺳﺠﺪ ﺑﻮﺍﺣﺪﺓ ﻭﺗﺮﻙ ﺍﻷﺧﺮﻯ ﺑﺎﻟﻬﻮﺍﺀ )ﺃﻭ ﺑﺄﻗﻠﻬﻤﺎ ﺃﻭ ﻋﻘﺪﻫﻤﺎ‬ ‫ﺟﻤﻴﻌﺎ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ‪) ...‬ﺃﻭ ﻭﺿﻌﻬﻤﺎ ﻣﻊ ﺭﻛﺒﺘﻴﻪ( ﺃﻭ ﻣﻘﺎﺑﻞ ﺭﺃﺳﻪ ﻓﻔﻲ ﺍﻹﻋﺎﺩﺓ‬ ‫‬ ‫ﺍﻟﺴﻨﺔ )ﻭﺇﻥ ﻗﺪﻣﻬﺎ ﻋﻨﻪ( ﺃﻱ‪ :‬ﻋﻦ ﺭﺃﺳﻪ )ﺃﻭ‬ ‫ﻗﻮﻻﻥ( ﺭﺟﺤﺖ ﺍﻹﻋﺎﺩﺓ ﻟﻤﺨﺎﻟﻔﺔ ‪‬‬ ‫ﺃ ‪‬ﺧﺮﻫﻤﺎ ﻋﻦ ﺭﻛﺒﺘﻴﻪ( ﺇﻟﻰ ﻭﺭﺍﺀ )ﺃﻭ ﺗﺮﻛﻬﻤﺎ ﺑﺎﻷﺭﺽ ﻓﻲ ﻣﻮﺿﻌﻬﻤﺎ ﺃﻭ ﺟﺮﻫﻤﺎ ﻓﻲ‬ ‫ﺍﻷﺭﺽ(‪) ،‬ﻋﻨﺪ ﺍﻟﺮﻓﻊ ﺣﺘﻰ ﺳﺠﺪ ﺳﺠﺪﺓ ﺃﺧﺮﻯ ﺃﻭ ﺭﻓﻌﻬﻤﺎ ﻭﺗﺮﻛﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﺀ(‪،‬‬ ‫)ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ ﻓﻲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ﻣﺎ ﺫﻛﺮﻩ ﻭﻣﺎ ﻟﻢ ﻳﺬﻛﺮﻩ )ﺇﻥ ﻟﻢ‬ ‫ﻳﻀﻌﻬﻤﺎ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ( ﺃﻱ‪ :‬ﻟﻢ ﻳﺒﻘﻬﻤﺎ )ﺣﺘﻰ ﺳﺠﺪﺓ ﺃﺧﺮﻯ( ﻭﺭﺧﺺ ﺑﻌﺾ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪) .(١)...‬ﻭﻟﻴﺴﺠﺪ ﺑﺒﺎﻃﻦ ﺑﻨﺎﻥ ﺭﺟﻠﻴﻪ( ﻭﻳﺜﻦ ﻇﺎﻫﺮﻫﺎ ﺇﻟﻰ ﺧﻠﻔﻪ ﻭﻳﺒﺴﻄﻬﺎ‬ ‫ﻫﺬﺍ ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺒﺴﻄﻬﺎ ﻓﻼ ﻓﺴﺎﺩ )ﻭﻗﻴﻞ‪ :‬ﻳﻮﻗﻔﻬﺎ ﻋﻠﻰ ﺭﺅﻭﺳﻬﺎ( ﻭﺇﻥ ﺳﺠﺪ ﺑﻈﺎﻫﺮﻫﺎ ﻓﻼ‬ ‫ﻓﺴﺎﺩ‪) ...‬ﻭﻻ ﺿﻴﺮ ﺇﻥ ﺑﻠﻎ ﺍﻷﺭﺽ ﺃﻛﺜﺮﻫﺎ ‬ ‫ﻗﺎﺋﻼ ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻷﻋﻠﻰ ﺛﻼﺛﺎ(‪،‬‬ ‫)ﻭﻓﺴﺪﺕ ﻭﺃﺷﺮﻙ ﻭﺍﻧﺘﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺇﻥ ﺷﺪﺩ( ﻓﻲ ﻗﻮﻝ ﻭﻟﻢ ﻳﻘﺼﺪ ﺇﻻ ﺍﻹﺷﺮﺍﻙ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻻ ﻳﻨﺘﻘﺾ ﻭﺿﻮﺅﻩ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪ ﻭﻟﻮ ﺷﺪﺩﻭﺍ ﻋﻠﻴﻪ ﻓﻲ ﻓﺴﺎﺩ ﺻﻼﺗﻪ‬ ‫ﻓﻔﺴﺪﺍ ﻟﻠﺼﻼﺓ ﻟﺠﻬﻠﺔ ﻻ ﻳﺤﻜﻤﻮﻥ ﺑﺎﻧﺘﻘﺎﺽ ﻭﺿﻮﺋﻪ)‪.(٢‬‬ ‫‬‫ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻛﻤﻦ ﻓﻌﻞ‬ ‫‪ C$Q )4$s ٤‬ا د و‪, T‬اره‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﺘﺴﺒﻴﺢ )ﻫﻮ ﻛﺎﻟﺘﻌﻈﻴﻢ ﻓﻴﻤﺎ ﻣﺮ ﺑﻴﺎ ﻧﺎ( ﺃﺭﺍﺩ ﺳﺎﺋﺮ‬ ‫ﻣﺎ ﺍﺷﺘﺮﻙ ﻓﻴﻪ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﻏﻴﺮ ﺍﻟﺨﻼﻑ ﻭﺍﻟﻤﺤﻞ )ﻭﺧﻼﻓﺎ‬ ‫‪‬‬ ‫ﻭﻣﺤﻼ( ﻓﻼ ﺧﻴﺮ ﺇﻥ ﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺑﺪﻝ ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻷﻋﻠﻰ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ‬ ‫ﺳﺒﺢ ﻗﺒﻞ ﻭﺻﻮﻝ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﺨﻠﻒ ﺍﻟﺴﺎﺑﻖ )ﻭﺍﻟﺘﻜﺒﻴﺮ ﻓﻲ ﺍﻟﺮﻓﻊ( ﺑﺘﻘﺪﻳﻢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٦٩‬ ‪ ،١٧١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٥٢٣‬ ‪.٥٢٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٧١‬ ‪ ،١٧٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪272‬‬ ‫ﻭﺗﺄﺧﻴﺮ )ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ( ﻓﻲ ﺣﻜﻢ ﺗﻘﺪﻳﻤﻪ ﻭﺗﺄﺧﻴﺮﻩ )ﻭﻛﺮﺭ ﺍﻟﺴﺠﻮﺩ ﺯﻳﺎﺩﺓ‬ ‫ﺗﺮﻏﻴﻤﺎ ﻷﻧﻒ ﺇﺑﻠﻴﺲ ﺍﻟﻤﻤﺘﻨﻊ‬ ‫‬‫‬ ‫ﺍﻣﺘﺜﺎﻻ ﻟﻸﻣﺮ ﻭﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺗﻮﺍﺿﻊ( ﺃﻭ ﻟﻜﻮﻥ ﺍﻷﻭﻟﻰ‬ ‫ﺍﺳﺘﻜﺒﺎﺭﺍ ﺃﻭ ﻟﻜﻮﻥ ﺍﻷﻭﻟﻰ ﻟﻠﺨﻠﻖ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺮﺯﻕ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻷﻭﻟﻰ ﻟﺨﻠﻖ‬ ‫‬‫ﻣﻨﻪ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻟﻜﻮﻥ ﺍﻷﻭﻟﻰ ﻟﻠﺨﻠﻖ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺮﺯﻕ‪،‬‬ ‫ﺷﻜﺮﺍ ﺑﻌﺪ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ ﻭﺭﻓﻊ‬ ‫‬‫ﺃﻭ ﻷﻥ ﺍﻷﻭﻟﻰ ﻟﺴﺠﻮﺩ ﺃﺩﻡ ﺗﻮﺑﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﺴﺠﻮﺩﻩ‬ ‫ﺭﺃﺳﻪ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺇﺫﺍ ﺳﺠﺪﻭﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺭﺃﻭﺍ ﻏﻴﺮﻫﻢ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﺷﻜﺮﺍ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺭﻓﻌﻮﺍ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ‬ ‫‬‫ﺍﻟﺴﺠﻮﺩ ﺳﺠﺪﻭﺍ ﺛﺎﻧﻴﺔ‬ ‫ﺷﻜﺮﺍ ﻟﻨﻌﻤﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ‬ ‫‬‫ﻓﺮﺃﻭﺍ ﺇﺑﻠﻴﺲ ﻟﻢ ﻳﺴﺠﺪ ﻓﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ‬ ‫ﺍﻟﺨﺬﻻﻥ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺭﻓﻌﻮﺍ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻓﺴﻠﻤﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺛﻢ ﺳﺠﺪﻭﺍ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻭﺫﻟﻚ ﻟﻴﻠﺔ ﺍﻟﻤﻌﺮﺍﺝ‪ ،‬ﻭﻟﻜﻮﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺃﻭ‬ ‫ﻷﻧﻪ ﻟﻤﺎ ﺃﻃﺎﻝ ﺟﺒﺮﻳﻞ ﺍﻟﺴﺠﻮﺩ ﺑﺎﻟﻨﺒﻲ ﮊ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﺮﺃﻯ ﺟﺒﺮﻳﻞ ﻟﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ‬ ‫ﺷﻜﺮﺍ ﻷﺻﻞ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﺒﻘﺎﺋﻪ)‪.(١‬‬ ‫‬‫ﺳﺎﺟﺪﺍ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻷﻭﻟﻰ‬ ‫‬‫ﻓﺮﺟﻊ‬ ‫‪ ٥‬ا د ر‪:ML‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺴﺠﺪﺗﺎﻥ ﻫﻤﺎ ﺭﻛﻨﺎﻥ( ﺃﻭ ﺭﻛﻦ ﺧﻼﻑ ﺗﻈﻬﺮ‬ ‫ﻓﺎﺋﺪﺗﻪ ﻓﻲ ﺍﻟﻤﺠﺎﻭﺯﺓ ﻣﻦ ﺣﺪ ﺇﻟﻰ ﺣﺪ‪ ،‬ﻭﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﻟﺜﻼﺙ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻭﺍﻟﻘﻴﺎﻡ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺘﺤﻴﺎﺕ ﺃﻭ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﻟﻴﺲ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻬﻮﻱ ﺭﻛﻦ‬ ‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﺭﻛﻦ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﺭﻛﻦ ﻭﺍﻟﻬﻮﻱ ﺭﻛﻦ ﻭﺍﻟﺘﺴﺒﻴﺢ ﺭﻛﻦ)‪....(٢‬‬ ‫‪ ٦‬أال ا ﻼة ‪$Q, $N‬ة اﻹ‪-‬ام وأ‪:R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﻗﻮﺍﻝ ﺍﻟﺼﻼﺓ ﻏﻴﺮ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﺍﻟﺘﻜﺒﻴﺮ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ﻭﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﻴﺎﺕ( ﻫﺆﻻﺀ ﺍﻟﻤﺴﺘﺜﻨﻴﺎﺕ ﺇﻻ ﺍﻟﻘﺮﺁﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٧٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٢٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٧٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٢٠‬‬ ‫‪273‬‬‫‪ ٢٧‬ ﺍﻟﺴﺠﻮﺩ‬ ‫ﺳﻨﻦ ﻭﺍﺟﺒﺎﺕ ﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﺘﺮﻛﻬﺎ ﻭﻟﻮ ﺑﻼ ﻋﻤﺪ ﻭﻏﻴﺮﻫﺎ ﺗﺼﺢ ﺍﻟﺼﻼﺓ‬ ‫ﻣﻊ ﺗﺮﻛﻪ ﺑﻼ ﻋﻤﺪ ﻣﻊ ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ ﺇﻻ ﺃﻥ ﺗﺮﻙ ﺃﻛﺜﺮ ﺍﻟﺘﻜﺒﻴﺮ ﻓﺈﻧﻬﺎ ﺗﻔﺴﺪ ﻭﻟﻮ‬ ‫ﻋﻤﺪﺍ ﻓﺴﺪﺕ ﺍﻟﺼﻼﺓ ﺃﻭ‬ ‫ﻟﻢ ﻳﺘﻌﻤﺪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺇﺫﺍ ﺗﺮﻛﺖ ‬ ‫ﺳﻬﻮﺍ ﻗﺎﻟﻬﺎ ﺣﻴﺚ ﺫﻛﺮﻫﺎ‪) ...‬ﻭﺃﻓﻌﺎﻟﻬﺎ ﻓﺮﺽ ﺇﻻ ﺇﺣﺪﻯ ﺟﻠﺴﺘﻲ ﺍﻟﺘﺸﻬﺪ(‬ ‫‬ ‫ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻠﺘﺎﻫﻤﺎ ﻓﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻓﺮﺽ‪) ...‬ﻭﺇﻥ ﺭﻓﻊ ﻣﻦ‬ ‫ﺳﺠﻮﺩ ﺭﺟﻊ ﻛﺜﺎﻥﻳﻌﺪ ﺍﺳﺘﻮﺍﺀ ﻭﻗﻌﻮﺩ( ﻭﺇﻥ ﺭﺟﻊ ﻗﺒﻠﻬﻤﺎ ﻟﻢ ﺗﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ‬ ‫ﻭﻻ ﻓﺴﺎﺩ‪) ...‬ﻭﻳﻨﻬﺾ ﻛﺎﻟﻤﻬﺮ ﻟﻘﻴﺎﻡ ﺑﻼ ﺗﻮﺭﻙ ﻟﻐﻴﺮ ﻋﺬﺭ ﻣﺎﺩ‪‬ﺍ ﺑﺘﻜﺒﻴﺮ ﻭﺇﻥ‬ ‫ﺗﻌﻤﺪ ﺗﺮﻙ ﺍﻟﺘﺴﺒﻴﺢ ﻛﺎﻟﺘﻌﻈﻴﻢ ﻻ ﻟﻌﺬﺭ ﺑﻄﻠﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻌﺪ ﻗﺪﺭ ﻣﺎ ﻳﻌﻈﻢ‬ ‫ﺃﻭ ﻳﺴﺒﺢ ﻓﻴﻪ ﺃﻭ ﺃﺗﻤﻪ ﻭﻟﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻻ ﻟﻌﺬﺭ ﻓﺴﺪﺕ( ﻭﻗﻴﻞ‪ :‬ﻻ‪) ...‬ﻭﻛﺮﻩ‬ ‫ﻋﻠﻰ ﻋﻤﺎﻣﺔ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﺍﻷﺭﺽ ﺑﻌﺾ ﺍﻟﺠﺒﻬﺔ ﻭﻛﺬﺍ ﻟﻒ ﻳﺪ ﺃﻭ ﻛﻠﻴﻬﻤﺎ‬ ‫ﻻ ﻟﻌﺬﺭ( ﻭﻇﺎﻫﺮﻩ ﺇﻥ ﻣﺲ ﺑﻌﻀﻬﻤﺎ ﺍﻷﺭﺽ ﻓﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻗﻴﻞ ﺑﻮﺟﻮﺏ‬ ‫ﺇﺧﺮﺍﺟﻬﻤﺎ)‪.(١‬‬ ‫‪F ٧‬ات ا د‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺷﻢ ﺭﺍﺋﺤﺔ ﺑﻮﻝ ﻣﻦ ﻣﺤﻞ ﺍﻟﺴﺠﻮﺩ( ﺃﻭ ﺩﻭﻧﻪ‬ ‫ﻣﻤﺎ ﻳﻠﻲ ﺭﺟﻠﻴﻪ )ﺣﻮﻝ ﻭﺟﻬﻪ ﻳﻤﻴ ﻨﺎ( ﺑﺪﺃ ﺑﻪ ﻷﻧﻪ ﺃﻓﻀﻞ )ﻭﺇﻥ ﺷﻤﻪ( ﺃﻱ‪ :‬ﺍﻟﺒﻮﻝ‬ ‫ﻧﺠﺴﺎ( ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﻏﺎﺋﻄ ﺎ‬ ‫)ﺃﻳﻀﺎ ﺃﻭ ﺷﻢ ‬ ‫‬‫ﺗﺬﻛﻴﺮﺍ ﻟﻠﻴﻤﻴﻦ‬ ‫‬‫)ﺑﻪ( ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻴﻤﻴﻦ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻧﺠﺴﺎ ﺑﻪ ‬‫ﺛﺎﻧﻴﺎ ﻷﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﺧﻠﻒ )ﻭﺇﻥ ﺷﻤﻪ ﺃﻭ ‬‫‬ ‫ﺷﻤﺎﻻ( ﺟﻌﻠﻪ ‬‫)ﻓﻠﻴﺤﻮﻝ‬ ‫‬ ‫)ﻗﻠﻴﻼ ﻭﻣﻀﻰ( ﻓﻲ ﺻﻼﺗﻪ )ﺣﺘﻰ ﻳﻔﺮﻍ( ﻣﻨﻬﺎ )ﺇﻥ ﻭﺟﺪﻫﺎ(‬ ‫ﺗﺄﺧﺮ( ﺇﻟﻰ ﻭﺭﺍﺋﻪ‬ ‫ﺃﻳﻀﺎ‪) ...‬ﻭﻳﻨﻈﺮ ﻓﺈﻥ ﻭﺟﺪ( ﺍﻟﺒﻮﻝ ﺃﻭ ﺍﻟﻨﺠﺲ ﻓﻲ ﺃﺣﺪ ﺍﻟﻤﻮﺍﺿﻊ‬ ‫ﺃﻱ‪ :‬ﺍﻟﺮﺍﺋﺤﺔ ‬ ‫ﺍﻟﺘﻲ ﻛﺎﻥ ﻓﻴﻬﺎ )ﺃﻋﺎﺩ( ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﻗﺪﺍﻡ ﻷﻧﻪ ﻗﺪ ﻭﺟﺪ ﺍﻟﺮﺍﺋﺤﺔ ﻣﻦ‬ ‫ﻧﺠﺴﺎ‬ ‫ﺃﻭﻻ ‬‫ﻗﺪﺍﻣﻪ‪) ...‬ﻭﺻﺢ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ ﺍﻷﻭﻝ ﻓﻲ ﺍﻟﺘﺤﻮﻳﻞ‪ ،‬ﻭﺇﻥ ﺷﻢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٧٣‬ ‪ ،١٧٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٠/٥٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪274‬‬ ‫ﻓﺘﺤﻮﻝ ﻳﻤﻴ ﻨﺎ ﺑﻄﻠﺖ( ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺷﻴ ﺌﺎ ﻛﺬﻟﻚ‪ ...‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻛﻠﻬﺎ‬ ‫ﺳﻮﺍﺀ ﺍﺗﻔﻘﺖ ﻓﻲ ﻗﺪﺍﻣﻪ ﻭﻳﻤﻴﻨﻪ ﻭﺷﻤﺎﻟﻪ ﺃﻭ ﻭﺭﺍﺋﻪ ﺃﻭ ﺍﺧﺘﻠﻔﺖ)‪.(١‬‬ ‫‪F7 ٨‬و‪0‬ت ا د‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﻟﺮﺟﻞ ‪‬‬ ‫ﻣﺪ ﺟﺴﺪﻩ ﻋﻨﺪ ﺳﺠﻮﺩﻩ ﻗﺪﺭ ﻣﺎ ﻳﺠﺪ(‬ ‫ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﺷﻲﺀ ﻣﻦ ﺃﺳﻔﻞ ﺑﻄﻨﻪ ﻓﻮﻕ ﺭﻛﺒﺘﻴﻪ )ﺑﻼ ﺿﺮﺭ( ﻭﻓﺎﺋﺪﺓ ﺍﻟﻤﺪ ﺍﻟﺤﻮﻃﺔ‬ ‫ﺃﻻ ﻳﺘﻘﺪﻡ ﺑﻌﺪ ﺇﻟﻰ ﻣﺎ ﺑﻌﺪ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻭﻝ )ﻭﻳﻌﻴﺪ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺜﺎﻧﻲ( ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺍﻟﺼﻼﺓ ﻣﺎ ﻟﻢ ﻳﺴﻠﻢ )ﻓﻲ ﻣﺤﻞ( ﺍﻟﺴﺠﻮﺩ )ﺍﻷﻭﻝ ﺃﻭ ﺩﻭﻧﻪ( ﺑﻼ ﺗﺮﺟﻴﺢ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻵﺧﺮ‪) ...‬ﻭﺇﻥ ﺟﺎﻭﺯﻩ ﺑﻄﻠﺖ ﻭﺭﺧﺺ( ﻭﻗﻴﻞ‪) :‬ﻧﺪﺏ ﺟﻌﻞ ﻛﻞ ﻋﻠﻰ ﺣﺪﺓ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻧﺪﺏ ﻭﺟﻌﻞ ﻛﻞ ﺑﻤﺤﻞ ﺍﻷﻭﻝ(‪) ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺭﻓﻊ ﻧﻔﺴﻪ ﻣﻨﻪ ﻭﻗﻌﺪ ﻋﻠﻰ‬ ‫ﻣﺤﺘﺒﻴﺎ ﻻ ﻟﻌﺬﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﺑﻌﻤﺪ ﺃﻋﺎﺩ( ﻭﻣﻘﺎﺑﻠﻪ ﺃﻻ ﻳﻌﻴﺪ‪) ...‬ﻭﻻ‬ ‫‬‫ﻣﻘﻌﺪﺗﻪ‬ ‫ﻳﺴﺠﺪ ﻋﻠﻰ ﺻﻮﻑ ﻭﺇﻥ ﻏﻴﺮ ﻣﻌﻤﻮﻝ ﻭﻗﻴﻞ ﺑﺎﻟﺠﻮﺍﺯ‪ ،‬ﻭﻗﻴﻞ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ‪...‬‬ ‫ﻧﺪﺑﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ...‬ﻭﺇﻥ‬ ‫ﻭﻧﺪﺏ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺤﺼﺮ‪) ...‬ﻭﻗﻴﻞ‪ :‬‬ ‫ﺳﺠﺪ ﻋﻠﻰ ﻃﺮﻑ ﻣﻦ ﺍﻟﺤﺼﻴﺮ ﻣﺮﺗﻔﻊ ﻋﻦ ﺍﻷﺭﺽ ﻏﻴﺮ ﻣﺎﺱ ﻟﻬﺎ ﻟﻢ ﻳﻀﺮ‬ ‫ﻣﺘﻌﻤﺪﺍ ﺣﺘﻰ ﺃﻭﺻﻠﻪ ﺍﻷﺭﺽ( ﻭﻗﻴﻞ‪ :‬ﻟﻢ‬ ‫‬‫ﻭﻓﺴﺪﺕ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻋﺘﻤﺪﻩ ﺑﺮﺃﺳﻪ‬ ‫ﺗﻔﺴﺪ‪.(٢)...‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٧٨/١٧٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٨٠/١٧٨‬‬ ‫‪275‬‬ ‫‪٢٨‬‬ ‫ا‪%‬د ;'(‪F‬‬ ‫‪:/+,- ١‬‬ ‫ﻋﻤﺪﺍ ﻣﻐﻠﻈﺔ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺍﻟﻘﻌﻮﺩ( ﻭﻟﺰﻣﺖ ﺗﺎﺭﻛﻪ‬ ‫)ﻟﻠﺘﺸﻬﺪ( ﻭﻫﻮ ﺍﻟﺸﻬﺎﺩﺓ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﻟﺮﺳﻮﻟﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺣﻘﻴﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪...‬‬ ‫ﻭﻗﺪ ﺻﺢ ﺃﻥ ﻣﺤﻠﻪ ﺍﻟﻘﻌﻮﺩ ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ‪ ،‬ﻓﺎﻟﻘﻌﻮﺩ‬ ‫ﻭﺍﺟﺐ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺘﻢ ﺍﻟﺘﺸﻬﺪ ﺇﻻ ﺑﻪ)‪.(١‬‬ ‫‪F7 ٢‬و‪0‬ت ا‪%‬د و‪,‬و>‪:/‬‬ ‫‬ ‫ﺟﺎﻋﻼ ﻳﻤﻨﺎﻩ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﺍﻟﻘﻌﻮﺩ ﻟﻠﺮﺟﻞ ﻋﻠﻰ ﺭﺟﻠﻴﻪ‬ ‫ﺑﺄﺧﻤﺺ ﻳﺴﺮﺍﻩ ﺑﺎﻋﺘﻤﺎﺩﻩ ﻋﻠﻴﻬﻤﺎ ﻭﺇﻳﺼﺎﻟﻬﻤﺎ ﺍﻷﺭﺽ( ﻟﻜﻦ ﺍﻟﻴﺴﺮﻯ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬ ‫ﻇﻬﺮﻫﺎ ﻭﺍﻟﻴﻤﻨﻰ ﻳﺼﻞ ﺍﻷﺭﺽ ﺑﻌﻀﻬﺎ ﻓﻘﻂ ﻭﺳﻂ ﻇﻬﺮﻫﺎ ﺃﻭ ﻣﺎ ﻳﻠﻲ ﺍﻟﻜﻌﺐ‪...‬‬ ‫)ﻭﻻ ﺿﻴﺮ ﺇﻥ ﻋﻜﺲ(‪) ...‬ﺃﻭ ﻭﻗﻒ ﺇﺣﺪﺍﻫﻤﺎ( ﻋﻠﻰ ﺑﻨﺎﻧﻬﺎ )ﻭﻓﺮﺵ ﺍﻷﺧﺮﻯ(‪...‬‬ ‫)ﺃﻭﺭﺩﻫﻤﺎ ﻟﻨﺎﺣﻴﺔ( ﻟﻜﻦ ﺭﺩﻫﻤﺎ ﺇﻟﻰ ﺟﻬﺔ ﺍﻟﻴﻤﻴﻦ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻛﺮﻫﻪ ﺑﻌﺾ ﺇﻟﻰ ﺟﻬﺔ‬ ‫ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﻓﺈﻧﻬﺎ ﺗﻔﻀﻲ ﺑﺄﻭﺭﺍﻛﻬﺎ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺗﺮﺩ ﺭﺟﻠﻴﻬﺎ ﺇﻟﻰ ﺟﻬﺔ‬ ‫ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﺭﺩﺕ ﻟﻠﺸﻤﺎﻝ ﺃﻭ ﻗﻌﺪﺕ ﻛﺎﻟﺮﺟﻞ ﻛﺮﻩ ﻭﺇﻥ ﻗﻌﺪ ﺍﻟﺮﺟﻞ ﻗﻌﻮﺩﻫﺎ ﻓﻔﻲ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ‪ ،‬ﻭﺻﺢ ﻛﻞ ﻗﻌﻮﺩ ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ ﻭﻓﻲ ﺍﻟﺘﺤﻴﺎﺕ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٨١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٨٣/١٨٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ ﺹ ‪.٥٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪276‬‬ ‫‪F ٣‬ات ا‪%‬د‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﺴﺪﺕ ﺑﻘﻌﻮﺩ ﺍﻟﺤﺒﺸﺔ ﻭﻫﻮ ﻭﺿﻊ ﻋﻠﻰ ﻋﻘﺒﻴﻪ‬ ‫ﻭﺟﻠﻮﺱ ﻋﻠﻰ ﺻﺪﻭﺭ ﻗﺪﻣﻴﻪ( ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺒﻨﺎﻥ ﻭﻣﺎ ﻓﻮﻕ ﻣﻦ ﻇﻬﺮ ﺍﻟﻘﺪﻡ ﺃﻭ ﺑﺎﻃﻦ‬ ‫ﺍﻟﺒﻨﺎﻥ ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﺑﺎﻃﻦ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻌﻮﺩ ﺍﻟﺤﺒﺸﺔ ﻧﻮﻋﺎﻥ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻭﺿﻊ ﺇﻟﻴﺘﻴﻪ‬ ‫ﻋﻠﻰ ﻋﻘﺒﻴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻌﻮﺩﻩ ﻋﻠﻰ ﺻﺪﺭ ﺍﻟﻘﺪﻣﻴﻦ‪) ...‬ﻭﺷﻬﺮ ﺑﻌﻘﺒﻲ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻤﻨﻬﻲ‬ ‫ﻋﻨﻪ(‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗﻌﻮﺩ ﺁﺧﺬﻳﻦ ﻋﻠﻰ ﺍﻟﺤﺒﺸﺔ ﻫﻮ ﻣﺠﻤﻮﻉ ﺍﻟﻮﺿﻊ‬ ‫ﻭﺍﻟﺠﻠﻮﺱ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪) ...‬ﻭﻋﻦ ﺍﻹﻗﻌﺎﺀ ﻭﻫﻮ ﺇﻟﺼﺎﻕ ﺇﻟﻴﺘﻴﻪ ﺑﺎﻷﺭﺽ‪ ،‬ﻭﻧﺼﺐ‬ ‫ﺳﺎﻗﻴﻪ ﻭﻭﺿﻊ ﻳﺪﻳﻪ ﺑﻬﺎ ﻛﺴﺒﻊ ﻭﻛﻠﺐ(‪) ...‬ﻭﻓﻴﻬﺎ ﺗﺄﻭﻳﻼﺕ( ﻏﻴﺮ ﻫﺬﺍ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻫﻮ‬ ‫ﺃﻥ ﻳﻘﻌﺪ ﻋﻠﻰ ﺇﻟﻴﺘﻴﻪ ﻭﻳﻨﺼﺐ ﻓﺨﺬﻳﻪ ﺳﻮﺍﺀ ﻭﺿﻊ ﻳﺪﻳﻪ ﺑﺎﻷﺭﺽ ﺃﻡ ﻻ‪) ...،‬ﻭﻋﻦ‬ ‫ﺗﺮﺑﻴﻊ ﺍﻟﻤﻠﻮﻙ( ﻭﻫﻮ ﻭﺿﻊ ﺍﻹﻟﻴﺘﻴﻦ ﻭﺑﻌﺾ ﺍﻟﻔﺨﺬﻳﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬ ‫ﻣﻊ ﺍﻟﺮﻛﺒﺘﻴﻦ ﻋﻠﻰ ﺍﻟﻘﺪﻣﻴﻦ‪ ...‬ﻭﻗﻌﻮﺩ ﺍﻟﻘﺮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﻭﻧﺼﺐ ﻗﺪﻣﻴﻪ‬ ‫ﻋﻠﻰ ﺑﻨﺎﻧﻬﻤﺎ(‪) ...‬ﻭﺍﻟﻘﺮﻓﺼﺎﺀ ﻭﻫﻮ ﻗﻌﻮﺩ ﺍﻟﻤﺤﺘﺒﻲ ﻋﻠﻰ ﺳﺎﻗﻴﻪ( ﺍﻟﻤﻨﺼﻮﺑﺘﻴﻦ ﻣﻊ‬ ‫ﺍﻟﺠﻠﻮﺱ ﻋﻠﻰ ﺍﻹﻟﻴﺘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺠﻠﻮﺱ ﻋﻠﻰ ﺍﻟﺮﻛﺒﺘﻴﻦ ﺑﺎﺗﻜﺎﺀ ﻭﺇﻟﺼﺎﻕ ﺑﻄﻨﻪ‬ ‫ﺑﻔﺨﺬﻳﻪ ﻭﺗﺄﺑﻂ ﻛﻔﻴﻪ )ﻭﻋﻦ ﻧﻘﺮ ﺍﻟﺪﻳﻚ( ﻭﻫﻮ ﺍﻻﺳﺘﻌﺠﺎﻝ ﺣﺘﻰ ﺗﺘﻢ‪) ...‬ﻭﺍﻟﺘﻔﺎﺕ‬ ‫ﺍﻟﺜﻌﻠﺐ( ﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻻﻟﺘﻔﺎﺕ ﻛﻤﺎ ﺃﻥ ﺍﻟﺪﻳﻚ ﻳﻜﺜﺮ ﺍﻟﻨﻘﺮ‪ ،‬ﻟﻜﻦ ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻻ ﻳﻠﺘﻔﺖ‬ ‫ﻭﻟﻮ ﻣﺮﺓ ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺃﻻ ﻳﻜﺜﺮ ﻛﻤﺎ ﻳﻜﺜﺮ ﺍﻟﺜﻌﻠﺐ‪ ...‬ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﺍﻟﻤﻴﻞ ﺑﻨﻈﺮﻩ ﺃﻭ‬ ‫ﻭﺟﻬﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ ﺃﻱ‪ :‬ﺻﺮﻓﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﺍﻟﻨﻔﺲ ﻓﺎﻧﺼﺮﻑ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺑﺎﻟﻌﻴﻦ ﺃﻭ ﺍﻟﻮﺟﻪ‪ ...‬ﻭﻳﺠﻌﻞ ﻋﻴﻨﻴﻪ ﻓﻲ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ ﺃﻭ ﻓﻲ ﻭﺟﻨﺘﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﻌﻤﺪ ﺣﺪ ﺑﺼﺮﻩ ﻓﻲ ﺷﻲﺀ ﻭﺃﻋﺎﺩ ﻭﺭﺧﺺ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﺇﻥ ﻣﺪﻩ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﺾ‬ ‫ﻭﻟﻮ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺎﻭﺯ ﺑﺼﺮﻩ ﺧﻤﺴﺔ ﻋﺸﺮ ﺫﺭﺍ ﻋﺎ ﺃﻣﺎﻣﻪ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻤﺎﻥ‪ :‬ﻻ ﻳﺠﺎﻭﺯ ﺳﺒﻌﺔ ﻋﺸﺮ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٨٦/١٨٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٥٣٤‬ ‪ ،٥٣٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪.٤٧٤‬‬ ‫‪277‬‬‫‪ ٢٨‬ ﺍﻟﻘﻌﻮﺩ ﻟﻠﺘﺸﻬﺪ‬ ‫‪ ٤‬د ا‪B+‬ور‪:‬‬ ‫ﻗﺎﻋﺪﺍ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺭﻛﻮﻉ ﻭﻻ ﺳﺠﻮﺩ ﺻﻠﻰ‬ ‫ﻗﺎﺋﻤﺎ ﻭﻳﺮﻛﻊ ﻭﻳﺴﺠﺪ‬ ‫ﺑﺈﻳﻤﺎﺀ( ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﺭﻛﻮﻉ ﻭﻗﻴﺎﻡ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻲ ‬ ‫ﺑﺎﻧﺤﻨﺎﺀ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻣﺎ ﻗﺪﺭ‪ ،‬ﻭﻳﻘﻮﻡ ﻭﻳﺮﺟﻊ ﻛﺬﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺣﻴﺚ‬ ‫ﺭﻛﻊ‪ ،‬ﻭﻳﺮﻓﻊ ﻭﻳﻤﻜﺚ ﺣﻴﺚ ﻭﺻﻞ ﻓﻲ ﺍﻟﺴﺠﺪﺓ ﺍﻷﻭﻟﻰ ﻭﻳﻘﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ ﻭﺫﻟﻚ‬ ‫ﺇﺫﺍ ﻭﺻﻠﻬﺎ )ﻭﺍﻟﻘﻌﻮﺩ( ﺑﺈﻳﻤﺎﺀ )ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ ﻗﻴﺎﻡ ﺑﻪ‪ ...‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﻪ )ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﻗﺎﺋﻤﺎ ﺃﻥ ﻳﺸﻴﺮ ﺇﻟﻰ ﻛﻞ‬ ‫ﺍﺿﻄﺠﺎﻉ ﺑﻪ( ﺣﻴﺚ ﻗﺪﺭ ﻋﻠﻴﻬﻤﺎ ﺩﻭﻥ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﺍﻹﻳﻤﺎﺀ ‬ ‫ﻓﻌﻞ ﻭﻫﻮ ﻗﺎﺋﻢ ﻭﻳﺸﻴﺮ ﻟﻠﺴﺠﻮﺩ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﻻ ﻳﺮﻛﻊ ﻷﻧﻪ ﺇﻥ ﺭﻛﻊ ﻭﺳﺠﺪ‬ ‫ﺃﺳﻔﻞ ﺍﻟﺮﻛﻮﻉ ﻛﺎﻥ ﻛﻬﻴﺌﺔ ﺍﻟﺘﺬﺑﺢ ﻭﻫﻲ ﻻ ﺗﺠﻮﺯ‪ ،‬ﻭﺇﻥ ﺃﻭﻣﺄ ﻟﻠﺴﺠﻮﺩ ﺃﺭﻓﻊ ﻣﻦ‬ ‫ﺍﻟﺮﻛﻮﻉ ﻛﺎﻥ ﺍﻟﺴﺠﻮﺩ ﺃﺭﻓﻊ ﻣﻨﻪ ﻭﻫﻮ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻭﺟﻪ ﻛﻮﻥ ﺍﻟﻘﻌﻮﺩ ﺃﻭﻟﻰ ﺃﻥ ﺃﻛﺜﺮ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻓﻴﻪ ﻓﺎﻹﺷﺎﺭﺓ ﻓﻴﻪ ﻟﻠﻜﻞ ﺃﻭﻟﻰ )ﻭﻗﻴﻞ ﻋﻜﺴﻪ( ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻷﻧﻪ‬ ‫ﻣﺨﺎﻃﺐ ﺑﺎﻟﻘﻴﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻪ ﻟﻢ ﻳﻌﺪﻝ ﻋﻨﻪ ﻭﻟﻮ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ‪،‬‬ ‫ﻣﻀﻄﺠﻌﺎ ﺑﺨﻼﻑ ﺍﻟﻘﻴﺎﻡ ﻭﻫﻮ‬ ‫‬‫ﻭﻷﻧﻪ ﻻ ﺣﺎﻟﺔ ﻟﻠﻤﺼﻠﻲ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺑﻼ ﺿﺮﻭﺭﺓ‬ ‫ﺃﻭﻟﻰ ﻭﻛﺬﺍ ﺍﻟﻘﻌﻮﺩ ﺃﻭﻟﻰ ﻣﻦ ﺍﻻﺿﻄﺠﺎﻉ ﻷﻧﻪ ﻣﺨﺎﻃﺐ ﺑﺎﻟﻘﻌﻮﺩ ﻟﻠﺘﺤﻴﺎﺕ ﻭﺑﻴﻦ‬ ‫ﻗﺎﻋﺪﺍ‪ ،‬ﻭﻷﻧﻪ‬ ‫‬‫ﺍﻟﺴﺠﺪﺗﻴﻦ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻴﻪ ﻟﻢ ﻳﺠﺎﻭﺯﻩ ﻟﻼﺿﻄﺠﺎﻉ ﻓﻴﺼﻠﻲ ﺻﻼﺗﻪ‬ ‫ﻣﻀﻄﺠﻌﺎ ﺑﺨﻼﻑ ﺍﻟﻘﻌﻮﺩ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺑﻼ‬ ‫‬‫ﻻ ﺣﺎﻟﺔ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺑﻼ ﺿﺮﻭﺭﺓ‬ ‫ﺿﺮﻭﺭﺓ ﺇﺫﺍ ﺃﺭﺍﺩ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﻴﺎﺕ‪...‬‬ ‫)ﻭﺍﻟﺘﺮﺑﻴﻊ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺮﺟﻠﻴﻦ( ﻣﻦ ﻏﻴﺮ ﻭﺻﻮﻝ ﺍﻟﻤﻘﻌﺪﺗﻴﻦ ﺇﻟﻰ ﺍﻷﺭﺽ‬ ‫)ﺃﻭﻟﻰ ﻣﻦ ﺍﺿﻄﺠﺎﻉ‪ ،‬ﻭﺍﻻﺿﻄﺠﺎﻉ ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ ﻗﻌﻮﺩ ﺍﻟﺤﺒﺸﺔ( ﻟﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ‬ ‫ﻋﻨﻪ‪) ...‬ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻻ ﺫﻟﻚ( ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻞ ﺃﺣﺪ ﺍﻟﻤﺘﻘﺎﺑﻠﻴﻦ ﻣﻦ ﺗﻠﻚ‬ ‫ﺍﻷﺷﻴﺎﺀ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٨٧/١٨٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٦ ،٥٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪278‬‬ ‫‪, ٥‬و>ت ا‪%‬د و‪F‬ا‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﻤﺪ ﺍﻟﻤﻀﻄﺠﻊ ﻳﺪﻳﻪ ﻣﻊ ﺟﺴﺪﻩ ﻛﻘﺎﺋﻢ( ﺇﻥ ﻛﺎﻥ‬ ‫ﻳﻀﺮﻩ ﺍﻻﺿﻄﺠﺎﻉ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﻟﻜﻦ ﻳﺠﻌﻠﻬﻤﺎ ﻋﻠﻰ ﺟﻨﺐ ﻓﺨﺬﻩ ﻭﻳﻤﺪ ﺍﻷﺧﺮﻯ‬ ‫ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﺍﻟﻘﺎﺋﻢ‪) ...‬ﻭﻳﻀﻊ ﺍﻟﻘﺎﻋﺪ ﻟﻠﺘﺸﻬﺪ ﻳﺪﻳﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ﻣﻔﺮﻗﺎ ﺃﺻﺎﺑﻌﻪ‬ ‫‬ ‫)ﻭﻣﻮﺻﻼ ﺃﻧﺎﻣﻠﻪ ﻷﻃﺮﺍﻑ ﺭﻛﺒﺘﻴﻪ( ﺑﻼ‬‫ﻭﻻ ﻳﻀﺮ ﺿﻤﻬﻤﺎ ﻭﻛﺬﺍ ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ‬ ‫ﻓﺴﺎﺩ ﺇﻥ ﻟﻢ ﻳﻔﺮﻕ ﺃﻭ ﻟﻢ ﻳﻮﺻﻞ‪) ...‬ﻭﻓﺴﺪﺕ ﺇﻥ ﺗﺮﻛﻬﻤﺎ ﻓﻲ ﺍﻟﻬﻮﺍﺀ ﺃﻭ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺽ( ﺃﻭ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺨﺬﻳﻦ ﻛﺎﻟﻜﺘﻒ ﻭﺍﻟﺒﻄﻦ ﺃﻭ ﺍﻟﺨﺪ ﺃﻭ ﺍﻟﻈﻬﺮ ﺃﻭ ﺍﻟﺮﺃﺱ ﺃﻭ‬ ‫ﻓﻴﻬﻤﺎ ﻏﻴﺮ ﻣﺒﺴﻮﻃﺘﻴﻦ ﺃﻭ ﻋﻠﻰ ﺟﻨﺒﻴﻬﻤﺎ ﺃﻭ ﺟﻨﺐ ﺍﻟﻔﺨﺬﻳﻦ ﺃﻭ ﺗﺤﺘﻬﻤﺎ ﺃﻭ ﻋﻠﻰ‬ ‫ﺭﺃﺱ ﺍﻷﺻﺎﺑﻊ )ﻻ ﻟﻌﺬﺭ‪ ،‬ﺃﻭ ﻧﺴﻴﺎﻥ‪ ،‬ﻭﺭﺧﺺ( ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٨٨/١٨٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٧ ،٥٣٦‬‬ ‫‪279‬‬ ‫‪٢٩‬‬ ‫ا'‪$2‬ت ‪ UR‬ا ﻼة‬ ‫‪: ١‬‬ ‫ﻟﻐﺔ‪ :‬ﺟﻤﻊ ﺗﺤﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﻘﺎﺀ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﻤﻌﺖ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻣﻠﻮﻛﻬﻢ ﻛﺎﻥ ﻟﻪ ﺗﺤﻴﺔ‬ ‫ﻳﺤﻴﻲ ﺑﻬﺎ‪ ،‬ﻓﻘﻴﻞ ﻟﻨﺎ‪ :‬ﻗﻮﻟﻮﺍ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ ﷲ ﻭﺍﻟﺒﺮﻛﺎﺕ ﺍﻟﺜﺎﺑﺘﺎﺕ ﺍﻟﻨﺎﻣﻴﺎﺕ‪،‬‬ ‫ﻭﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻗﻴﻞ‪ :‬ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﺻﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺪﻋﺎﺀ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﺍﻟﻄﻴﺒﺎﺕ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﺍﻟﻄﻴﺒﺎﺕ‬ ‫ﷲ ‪ 8‬ﻭﻫﻲ ﺍﻟﺘﻜﺒﻴﺮ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ‪ ،‬ﻭﺍﻟﺼﺎﻟﺤﻴﻦ ﺟﻤﻊ ﺻﺎﻟﺢ‬ ‫ﻭﻫﻮ ﺍﻟﻘﺎﺋﻢ ﺑﺤﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ)‪.(١‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻣﺎ ﺃﺛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺃﻗﻮﺍﻝ ﻣﻊ ﺍﻟﺘﺸﻬﺪ ﻓﻲ‬ ‫‬ ‫ﺍﻟﻘﻌﻮﺩ ﺍﻷﺧﻴﺮ ﻟﻠﺼﻼﺓ ﻗﺒﻞ ﺍﻟﺘﺴﻠﻴﻢ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺑﻮﺟﻮﺏ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﻴﺎﺕ ﻭﻳﻌﻴﺪ ﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ‬ ‫ﺃﻭ ﺃﻛﺜﺮﻫﺎ( ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺤﻴﺎﺕ ﺍﻷﺧﻴﺮﺓ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﻠﺘﻴﻬﻤﺎ‪ ...‬ﻭﻳﺴﺮ ﺑﻬﺎ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻬﺮ ﻭﺍﻟﺴﺮ ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻬﺮ ﺑﻬﺎ‬ ‫)‪ (١‬ﺣﺎﺷﻴﺔ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺴﺪﻭﻳﻜﺸﻲ ﺝ ‪ ١‬ﺹ ‪ ،٥٣٨/٥٣٧‬ﻭﻛﺘﺎ ﺑﺎﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،١٩٩/١٩٨‬ﻭﺍﻧﻈﺮ‪:‬‬ ‫ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺝ ‪ ١‬ﺹ ‪.٤٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪280‬‬ ‫ﻛﺬﻟﻚ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻬﺮ ﺑﻬﺎ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻬﺮ‪ ،‬ﻭﻳﺴﺮ ﺑﻬﺎ ﻓﻲ ﺻﻼﺓ ﺍﻟﺴﺮ‪ ...‬ﻭﻳﺠﻮﺯ‬ ‫ﺍﻟﺠﻬﺮ ﺑﻤﺎ ﻳﺰﺍﺩ ﻋﻠﻰ ﺍﻟﺘﺤﻴﺎﺕ ﺁﺧﺮ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﻭﻏﻴﺮﻫﺎ ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫ﻓﻲ ﺭﻛﻌﺔ ﺍﻟﺴﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺠﻮﺍﺯ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺘﺤﻴﺎﺕ‪) ...‬ﺃﻭ ﻧﺴﻴﻬﺎ(‬ ‫ﻛﻠﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ )ﻭﻗﻴﻞ‪ :‬ﻻ( ﻳﻌﻴﺪ ﺍﻟﻨﺎﺳﻲ ﺃﻭ ﺍﻟﻤﺘﻌﻤﺪ )ﺇﻥ ﻭﺻﻞ( ﺇﻟﻰ ﺍﻟﺼﺎﻟﺤﻴﻦ‬ ‫ﻭﻗﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﺻﻞ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻭﻗﺎﻟﻪ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺑﻐﻴﺮ ﻋﻤﺪ‪...‬‬ ‫ﺍﻟﻄﻴﺒﺎﺕ( ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﺣﻴﺚ ﺃﺣﺪﺙ ‬ ‫ﻭﺍﻟﻮﺟﻪ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺇﻻ ﻟﻤﻦ ﻗﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ ﺇﻟﻰ ﺁﺧﺮﻫﺎ‪ ...‬ﻓﺈﻥ ﻓﻌﻞ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﻓﻌﻠﻪ ﺿﺮﻭﺭﺓ ﻷﻧﻪ ﺇﻧﻤﺎ‬ ‫ﻣﻔﺴﺪﺍ ‬ ‫‬ ‫ﻋﻤﺪﺍ ﻭﻻ ﻧﺴﻴﺎ ﻧﺎ ﺇﻻ ﺑﺈﺣﺮﺍﻡ‪...‬‬ ‫ﻳﻨﺤﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻛﻤﺎ ﻻ ﺗﺪﺧﻞ ﺍﻟﺼﻼﺓ ‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﺇﻥ )ﺑﻠﻎ ﺍﻟﺘﺸﻬﺪ( ﺃﻱ‪ :‬ﺑﻠﻎ ﺁﺧﺮﻫﻚ‪ ،‬ﺃﻱ‪ :‬ﺃﺗﻤﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﺎﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻥ‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ )ﻗﻴﻞ‪:‬‬ ‫‬‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﻭﺍﻟﺼﺎﻟﺤﻴﻦ(‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﺍﻟﻄﻴﺒﺎﺕ ﻛﻤﺎ ﻋﻠﻤﺖ )ﻭﺃﻭﺟﺪﺕ ﺑﻤﺎ ﻻ ﻳﺒﻨﻲ ﻣﻌﻪ( ﻭﻟﻮ‬ ‫ﻋﻤﺪﺍ )ﻟﻢ ﻳﻀﺮﻩ( ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻼ ﺗﺴﻠﻴﻢ ﻋﻠﻰ ﺃﻧﻪ ﺳﻨﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ‬ ‫‬ ‫)ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻣﻦ ﻋﺪﻡ ﺍﻟﻤﻀﺮﺓ ﺑﻞ ﻳﻀﺮﻩ ﺫﻟﻚ ﺍﻟﺤﺪﺙ ﻓﺘﻔﺴﺪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﺟﺐ()‪.(١‬‬ ‫ﺻﻼﺗﻪ ‬ ‫ﻭﻓﻲ )ﺍﻟﺘﺎﺝ(‪ :‬ﺍﻟﺘﺤﻴﺎﺕ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﻭﺍﺟﺒﺔ ﻭﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ‬ ‫ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﻭﻗﻴﻞ‪ :‬ﺛﺒﺘﺖ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺑﻘﻮﻝ ﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺣﺘﻰ ﻳﺼﻞ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺣﺘﻰ ﻻ ﻳﺼﻞ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺈﻥ ﺃﺣﺪﺙ ﻋﻨﺪﻩ ﺗﻤﺖ‬ ‫ﻟﻪ ﺿﺮﻭﺭﺓ ﺃﻭ ﻧﺴﻴﺎﻥ ﺃﻭ ﺟﻬﻼ ﻭﻛﺮﻩ ﺇﻥ ﺗﻌﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ‬ ‫ﻗﻌﺪ ﻟﻘﺮﺍﺀﺗﻬﺎ ﻗﺪﺭ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺘﺤﻴﺎﺕ ﻓﺄﺣﺪﺙ ﺗﻤﺖ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻗﻌﺪ ﻟﻘﺮﺍﺀﺗﻬﺎ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺘﺤﻴﺎﺕ ﻓﺄﺣﺪﺙ ﺗﻤﺖ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻘﻞ ﺷﻴ ﺌﺎ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻹﺣﺪﺍﺙ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٨٩‬ ‪.١٩٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٩٥‬‬ ‫‪281‬‬‫‪ ٢٩‬ ﺍﻟﺘﺤﻴﺎﺕ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫‪ #,- ٣‬ا‪%‬د ‪0‬ﻼ (‪:F‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻳﻌﻴﺪ ﻣﻦ ﻗﻌﺪ ﻗﺪﺭ ﺍﻟﺘﺸﻬﺪ( ﺃﻱ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ ﺃﻭ‬ ‫ﻗﺪﺭ ﻣﺎ ﻳﺠﺰﻱ ﻣﻨﻬﺎ‪) ...‬ﺧﻠﻒ ﺇﻣﺎﻡ( ﻗﻴﻞ‪ :‬ﺃﻭ ﻭﺣﺪﻩ ﺃﻭ ﻗﻌﺪ ﺍﻹﻣﺎﻡ ﻧﻔﺴﻪ )ﺇﻥ‬ ‫ﺃﺣﺪﺙ( ﺃﻭ ﻟﻢ ﻳﺤﺪﺙ )ﻭﺇﻥ ﻟﻢ ﻳﻘﺮﺃ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ( ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻋﻤﺪﺍ ﻓﺈﻧﻬﺎ ﺗﻔﺴﺪ )ﻭﻟﺰﻡ ﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻙ ﻗﺮﺍﺀﺓ ﺃﻭ ﺳﺠﻮﺩ‬ ‫ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻡ ﻗﺒﻠﻪ ‬ ‫ﺃﻭ ﺭﻛﻮﻉ ﺃﻭ ﻗﻌﻮﺩ( ﻣﻔﺮﻭﺽ )ﺃﻭ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﺍﻟﺒﺪﻝ( ﻭﺍﻟﻜﻔﺮ )ﻭﺍﻟﻜﻔﺎﺭﺓ(‬ ‫ﺑﺎﻟﺴﻨﺔ ﻓﺎﻟﺒﺪﻝ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻛﻞ‬ ‫ﻋﻤﺪﺍ ﻣﻤﺎ ﻭﺟﺐ ‪‬‬ ‫ﺍﻟﻤﻐﻠﻈﺔ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﻏﻴﺮ ﺫﻟﻚ ‬ ‫ﻣﺎ ﺗﻔﺴﺪ ﺍﻟﺼﻼﺓ ﺑﺘﺮﻛﻪ ﺇﺫﺍ ﺣﺮﻑ ﻣﻨﻬﺎ ﺭﺩﻩ ﺣﺘﻰ ﻳﺠﺪﻩ ﻭﺇﻻ ﻳﺠﺪﻩ( ﺑﻌﺪﻣﺎ ﻭﻗﻒ‬ ‫ﻣﺘﺮﺩ ﺩﺍ ﻗﺪﺭ ﻣﺎ ﻳﺘﻤﻬﺎ ﺃﻭ ﻳﺘﻢ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺻﻼﺗﻪ ﺃﻭ ﻗﺪﺭ ﺭﻛﻌﺔ ﺃﻗﻮﺍﻝ )ﻣﻀﻰ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﺑﻬﺎ ﺗﺎﻣﺔ‪.(١)...‬‬ ‫‪ M #,- ٤‬ﻻ ف ا'(‪ F‬وا'‪$2‬ت‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺭﺧﺺ ﻟﻤﻦ ﻻ ﻳﻌﺮﻓﻬﺎ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ( ﺑﺪﻟﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻘﺮﺃﻫﺎ ﺑﺘﻤﺎﻣﻬﺎ ﺑﺪﻝ ﺍﻟﺘﺤﻴﺔ ﺍﻟﺘﻲ ﻳﺴﻠﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﻘﺮﺃ ﻧﺼﻔﻬﺎ ﺑﺪﻝ ﺍﻟﺘﻲ‬ ‫ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﻭﻳﺘﻌﻠﻤﻬﺎ )ﻭﺇﻥ ﻋﺮﻑ ﻣﻨﻬﺎ ﺑﻌﻀﻬﺎ ﺃﺟﺰﺃﻩ( ﻭﻟﻮ ﺁﺧﺮﻫﺎ ﺃﻭ ﻭﺳﻄﻬﺎ‬ ‫ﻋﻤﺪﺍ ﺳﻤﻰ ﻣﺎ ﺑﻌﺪ ﺍﻟﺘﺤﻴﺎﺕ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻣﺎ ﺟﺎﺀ‬ ‫)ﻭﺗﻌﻠﻢ ﻣﺎ ﺑﻘﻲ ﻭﺇﻥ ﺃﺗﻤﻬﺎ( ‬ ‫ﻣﺠﺎﺯﺍ ﻟﻠﺠﻮﺍﺭ )ﺣﻴﺚ ﻳﺒﻠﻎ ﻓﻴﻪ( ﻭﻫﻮ ﺍﻟﺘﺤﻴﺎﺕ‬ ‫‬‫ﺗﻤﺎﻣﺎ ﻟﻠﺘﺤﻴﺎﺕ‬ ‫ﺑﻪ ﺣﻖ‪ ...‬ﺇﻟﺦ‪ ،‬‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ‪) ...‬ﺍﻟﺘﺸﻬﺪ ﻓﻘﻂ ﻛﺮﻩ ﻟﻪ ﺫﻟﻚ ﺑﻼ ﻧﻘﺺ( ﻭﻣﻦ ﺑﻠﻎ ﻓﻲ‬ ‫ﺳﻬﻮﺍ ﺃﻋﺎﺩ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﺇﻟﻰ ﻭﺭﺳﻮﻟﻪ ﻭﺩﻋﺎ ﻟﺪﻧﻴﻮﻱ ‬ ‫ﻭﺃﺗﻤﻬﺎ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ ،‬ﻭﻻ ﺗﻔﺴﺪ ﺇﻥ ﺳﻬﺎ ﻭﺳﻠﻢ ﻟﺠﻬﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﺠﻬﺘﻴﻦ‪ ،‬ﻭﻻ‬ ‫ﺿﻴﺮ ﺇﻥ ﺑﻠﻎ ﺍﻟﺘﺸﻬﺪ ﻓﻘﻂ ﺣﻴﺚ ﻳﺘﻤﻬﺎ‪.(٢)...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٩٣/١٩٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،١٩٤/١٩٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪282‬‬ ‫‪ 6$,7 #,- ٥‬ا ﻼة وا‪,‬ب ‪:$R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻌﻴﺪ( ﺍﻟﺼﻼﺓ )ﺇﻥ ﻧﻜﺴﻬﺎ( ﻣﻦ ﺁﺧﺮﻫﺎ ﺃﻭ ﻭﺳﻄﻬﺎ‬ ‫ﺣﺮﻓﺎ ﺣﺮﻓﺎ ﺃﻭ ﻛﻠﻤﺔ ﻛﻠﻤﺔ ﺃﻭ ﺟﻤﻠﺔ ﺟﻤﻠﺔ ﺃﻭ ﻗﺮﺃﻫﺎ ﻭﻓﺴﺮﻫﺎ ﺃﻭ ﺗﺮﻙ ﺗﻜﺒﻴﺮﻫﺎ‬ ‫ﻋﻤﺪﺍ ﻭﺭﺧﺺ ﺃﻻ ﺗﻔﺴﺪ ﺑﺘﺮﻙ ﺗﻠﻚ ﺍﻟﺘﻜﺒﻴﺮﺓ ﻭﻻ ﺑﺎﻹﺳﺮﺍﺭ ﺑﻬﺎ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺃﺳﺮ ﺑﻪ ‬ ‫‬ ‫)ﻭﺇﻥ ﺷﺮﻉ ﻓﻴﻬﺎ ﻭﻛﺮﺑﻪ( ﺷﻖ ﻋﻠﻴﻪ‪) ...‬ﺑﻮﻝ ﺃﻭ ﻧﺠﻮﻏﺎﺋﻂﻗﺎﻡ ﺑﻘﺮﺍﺀﺗﻬﺎ( ﺃﻱ‪:‬‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ( ﻓﺈﻥ‬‫)ﻣﺎﺷﻴﺎ‬ ‫‬‫ﻣﻌﻬﺎ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﻣﻦ ﻳﺼﻠﺢ ﺍﻟﺼﻼﺓ ﻓﺈﻧﻪ ﻻ ﻳﻘﻄﻊ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ ﺑﻌﺪ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻣﺮ ﻓﻼ ﻋﻠﻴﻪ ﻓﻘﺪ ﺧﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻼ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺑﻪ ﻣﻄﻠﻘﺎ ﺃﻭ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺑﻪ ﻓﻲ ﺣﺎﻝ‬ ‫ﺗﺴﻠﻴﻢ ﻭﺻﺤﺖ ﻟﻪ ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻳﺠﺰﻳﻪ ﻓﻠﻴﺴﻠﻢ ﻭﺻﺤﺖ‬‫ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺎﻑ ﺍﻧﺘﻘﺎﺿﻪ ﻭﻗﺪ ﺑﻠﻎ‬ ‫ﻟﻪ‪.(١)...‬‬ ‫‪ #,- ٦‬ا‪F2‬ث ‪ UR‬ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺣﺪﺙ ﻓﻴﻬﺎ ﺑﻤﺎ ﻳﺒﻨﻲ ﻓﻴﻪ( ﻛﺎﻟﻘﻲﺀ ﻭﺍﻟﺮﻋﺎﻑ‬ ‫ﻭﺍﻟﺨﺪﺵ ﻓﺈﻥ ﻳﻐﺴﻞ ﺍﻟﻨﺠﺲ ﻭﻳﺘﻮﺿﺄ ﻭﻳﺒﻨﻲ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪) ،‬ﻭﺇﻥ ﺧﺎﻑ ﺍﻟﻤﺄﻣﻮﻡ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻳﺠﺰﻳﻪ( ﻭﻫﻮ ﺍﻟﻄﻴﺒﺎﺕ ﺃﻭ‬‫‬ ‫ﻣﺴﺘﻘﺒﻼ )ﺇﻥ ﺑﻠﻎ‬ ‫ﺍﻧﻜﺴﺎﺭ ﻭﺿﻮﺋﻪ ﻗﺎﻡ( ﻗﺎﺭ ﺋﺎ‬ ‫ﻣﺎ ﻣﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻟﻔﻆ ﻳﺠﺰﻱ ﻓﻐﻴﺮ ﻣﻌﻤﻮﻝ ﺑﻪ ﻭﻟﻮ ﺿﺮﻭﺭﺓ ﻛﻤﺎ ﻫﻨﺎ‬ ‫ﺳﻴﻤﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻀﺮﻭﺭﺓ‪) ...‬ﻓﺈﺫﺍ ﺳﻤﻊ ﺗﺴﻠﻴﻢ ﺍﻹﻣﺎﻡ ﻗﺒﻞ ﺃﻥ ﻳﻨﺘﻘﺾ ﺳﻠﻢ(‬ ‫ﻭﻻ ‬ ‫ﻗﺎﺋﻤﺎ ﻭﺇﻥ ﻗﻌﺪ ﻓﺴﻠﻢ ﻓﻬﻮ( ﺣﺴﻦ )ﻭﺇﻻ( ﻭﺇﻥ ﻟﻢ ﻳﺴﻤﻊ ﺃﻭ ﺳﻤﻊ‬ ‫ﻗﺎﺋﻤﺎ ﻷﻧﻪ ﻳﻘﺮﺃ ‬ ‫‬ ‫ﺑﻌﺪ ﺍﻻﻧﺘﻘﺎﺽ )ﺍﻧﺼﺮﻑ ﻭﺇﻥ ﺑﻼ ﺗﺴﻠﻴﻢ( ﻭﺇﻥ ﺍﺳﺘﺪﺑﺮ ﺍﻟﻔﺬ ﺍﻟﻤﺎﺷﻲ ﺑﺎﻟﺘﺤﻴﺎﺕ‬ ‫ﻭﺍﻟﻤﺄﻣﻮﻡ ﻛﺬﻟﻚ ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﻜﻨﻪ ﺍﻻﺳﺘﻘﺒﺎﻝ‪) ...‬ﻭﺍﻟﻤﺄﻣﻮﻡ‬ ‫ﺇﻥ ﺯﺍﻝ ﻋﻨﻪ ﺍﻟﻜﺮﺏ ﺭﺟﻊ( ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻭﺍﺻﻄﻒ ﺣﻴﺚ ﺷﺎﺀ )ﻭﺇﻥ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‬ ‫ﻗﺎﺋﻤﺎ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﺙ‬ ‫ﻋﻨﺪ ﺭﺟﻮﻋﻪ( ﻗﻌﺪ )ﻭﺳﻠﻢ ﻣﻜﺎﻧﻪ( ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻘﻌﻮﺩ ﺳﻠﻢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.١٩٤‬‬ ‫‪283‬‬‫‪ ٢٩‬ ﺍﻟﺘﺤﻴﺎﺕ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫ﺑﻤﺎ ﻳﺒﻨﻲ ﻣﻌﻪ ﻓﺘﻮﺿﺄ ﻭﻗﺪ ﺳﻠﻢ ﻓﻠﻴﺘﻢ ﻣﻜﺎﻧﻪ ﺣﻴﺚ ﺃﻣﻜﻦ‪ ،‬ﻭﺍﻟﻔﺬ ﻳﺘﻢ ﺣﻴﺚ ﺃﻣﻜﻨﻪ‬ ‫ﺃﻳﻀﺎ‪) ...‬ﻭﺇﻥ ﻗﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ ﻛﻠﻬﺎ ﺑﺪﻟﻬﺎ( ﺇﻟﻰ ﺍﻟﺘﺤﻴﺎﺕ )ﺳﺎﻩ( ‪‬‬ ‫ﻓﺬﺍ‬‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ‬ ‫ﺇﻣﺎﻣﺎ )ﻟﻢ ﻳﻀﺮﻩ( ﻓﻠﻴﺴﻠﻢ ﻭﻟﻪ ﺃﻥ ﻳﺰﻳﺪﻫﺎ )ﻭﺇﻥ ﺗﺬﻛﺮ( ﻗﺒﻞ ﺗﻤﺎﻡ‬ ‫ﻣﺄﻣﻮﻣﺎ ﺃﻭ ‬ ‫‬‫ﺃﻭ‬ ‫ﺃﻳﻀﺎ ﻭﺇﻻ ﺍﻧﺘﻘﻀﺖ‪ ،‬ﻭﻻ ﺗﺠﺰﺉ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﻴﺎﺕ )ﻋﻠﻰ ﺳﻮﺭﺓ ﻭﺇﻥ‬ ‫ﺍﻟﻔﺎﺗﺤﺔ ﺭﺟﻊ ‬ ‫ﻗﺮﺋﺖ ﺑﺴﻬﻮ ﻭﺇﻥ ﻟﻢ ﻳﺘﺬﻛﺮ ﺣﺘﻰ ﻳﺮﻛﻊ ﺑﻄﻠﺖ ﻭﺇﻥ ﺫﻛﺮ ﻗﺒﻠﻪ( ﺃﻱ‪) :‬ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‬ ‫ﻗﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﺑﻤﺤﻠﻬﺎ ﺛﻢ ﺭﻛﻊ( ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ ﻓﻲ ﻣﻮﺿﻊ‬ ‫ﺍﻟﺴﻮﺭﺓ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ)‪.(١‬‬ ‫‪ ٧‬أظ ا'‪$2‬ت‪:‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻧﺺ ﺍﻟﺘﺤﻴﺎﺕ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ ﺍﻟﻤﺒﺎﺭﻛﺎﺕ ﷲ ﻭﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ‬ ‫‬‫ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﻥ‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺳﻘﻂ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﻥ‬ ‫ﺃﺳﻘﻂ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻟﻢ ﺗﻔﺴﺪ ﻭﻋﻦ ﻋﻤﺮ ‪ : ƒ‬ﺍﻟﺘﺤﻴﺎﺕ ﷲ ﺍﻟﺰﺍﻛﻴﺎﺕ‬ ‫ﷲ ﺍﻟﻄﻴﺒﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﷲ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺇﻟﺦ‪ ...‬ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪:‬‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﷲ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﻄﻴﺒﺎﺕ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﻭﺭﺣﻤﺔ ﺍﷲ‬ ‫ﻭﺑﺮﻛﺎﺗﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ‬ ‫ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ...‬ﺇﻟﺦ)‪.(٢‬‬ ‫‪ r7 ٨‬ا'‪$2‬ت‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻭﺍﻟﺘﺤﻴﺎﺕ ﺟﻤﻊ ﺗﺤﻴﺔ ﻭﻫﻞ ﻫﻲ ﺍﻟﻤﻠﻚ ﺃﻭ ﺍﻟﺒﻘﺎﺀ ﺍﻟﺪﺍﺋﻢ ﺃﻭ‬ ‫ﻛﻼ ﻣﻦ ﻣﻠﻮﻛﻬﻢ ﻟﻪ‬‫ﺍﻟﻌﻈﻤﺔ ﺃﻭ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻵﻓﺎﺕ ﺗﺄﻭﻳﻼﺕ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﻤﻌﺖ ﻷﻥ ‪‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٩٤‬ ‪ ،١٩٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٩٦‬ ‪.١٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪284‬‬ ‫ﺗﺤﻴﺔ ﻳﺤﻴﺎ ﺑﻬﺎ ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ ﷲ ﻭﺍﻟﻤﺒﺎﺭﻛﺎﺕ ﺍﻟﺜﺎﺑﺘﺎﺕ ﺍﻟﻨﺎﻣﻴﺎﺕ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﺍﻟﺼﻠﻮﺍﺕ ﻫﻞ ﻫﻲ ﺍﻟﺨﻤﺲ ﺃﻭ ﻛﻞ ﺻﻼﺓ ﺃﻭ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﺍﻟﺮﺣﻤﺔ ﺧﻼﻑ‪ .‬ﻭﺍﻟﻄﻴﺒﺎﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﻠﻤﺎﺕ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ ﷲ ‪ 8‬ﻭﻫﻲ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ١٩٨‬ ‪ ،٢٠٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٣٧‬‬ ‫‪285‬‬ ‫‪٣٠‬‬ ‫ا';‪ M #$‬ا ﻼة‬ ‫‪:/ ١‬‬ ‫ﻟﻐﺔ‪ :‬ﻣﺼﺪﺭ ﺳﻠﻢ‪ :‬ﺃﻟﻘﻰ ﺍﻟﺴﻼﻡ ﻭﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪.‬‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﻗﻮﻝ ﺍﻟﻤﺼﻠﻲ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ‬ ‫‬ ‫ﺍﻷﺧﻴﺮ ﻭﺍﻧﺘﻬﺎﺀ ﺍﻟﺘﺤﻴﺎﺕ ﺍﻷﺧﻴﺮﺓ‪.‬‬ ‫‪:/+,- ٢‬‬ ‫)ﺳﻦ ﺍﻟﺘﺴﻠﻴﻢ( ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻓﻲ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ ‬ ‫ﺇﺟﺰﺍﺀ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻗﻮﻻﻥ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻣﻌﻤﺮ »ﺻﻠﻴﺖ ﺧﻠﻒ ﺭﺟﻞ ﺑﻤﻜﺔ‬ ‫ﻓﺴﻠﻢ ﺗﺴﻠﻴﻤﺘﻴﻦ‪ ،‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻲ ﺃﻋﻘﻠﻬﺎ؛ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻜﻢ ﺇﻟﻰ ﺟﻬﺔ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺇﻟﻰ ﺟﻬﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﻜﻴﻢ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ‪،‬‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺭﺃﻳﺖ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻳﻔﻌﻼﻧﻪ‪ ،‬ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺳﻌﺪ‪:‬‬ ‫ﻛﻨﺖ ﺃﺭﻯ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﻋﻦ ﻳﺴﺎﺭﻩ ﺣﺘﻰ ﺃﺭﻯ ﺑﻴﺎﺽ ﺧﺪﻩ ﻣﻦ ﻫﺎﻫﻨﺎ‬ ‫ﻭﻫﺎﻫﻨﺎ ﻳﻘﻮﻝ‪» :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ« ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪286‬‬ ‫‪ /'$$L ٣‬و‪:/;2‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻮ ﺗﺤﻠﻴﻞ ﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻣﻨﺼﺮﻑ‬ ‫ﻣﻨﻬﺎ ﺑﺪﻭﻧﻪ ﻻ ﻟﻌﺬﺭ ﻗﻮﻻﻥ( ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﻧﻪ ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﺃﻭ ﻏﻴﺮ ﻭﺍﺟﺒﺔ‪ ،‬ﺍﻷﻭﻝ‪:‬‬ ‫ﻷﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻷﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻣﻦ ﺳﻠﻢ ﺑﻐﻴﺮ ﻋﺬﺭ ﻗﺒﻞ ﺗﻤﺎﻡ‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﺇﻻ ﺇﻥ ﺃﻛﻤﻞ ﺍﻟﺘﺸﻬﺪ ﻓﺘﺼﺒﺢ ﻣﻜﺮﻭﻫﺔ‪) ...‬ﻭﻫﻞ ﻳﻌﻨﻲ ﺑﻪ‬ ‫ﻣﺄﻣﻮﻣﺎ )ﺃﻭ‬ ‫‬‫ﺇﻣﺎﻣﺎ( ﻭﻣﻦ ﻣﻌﻪ ﺇﻥ ﻛﺎﻥ‬‫‬ ‫ﻭﺷﻤﺎﻻ ﺍﻟﺤﻔﻈﺔ ﺃﻭ ﻣﻦ ﺧﻠﻔﻪ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻳﻤﻴ ﻨﺎ‬ ‫ﺍﻧﺼﺮﺍﻓﺎ ﻣﻦ ﺍﻟﺼﻼﺓ( ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺍﻟﺘﺴﻠﻴﻢ ﺇﺫﻥ ﻻﻧﻘﻀﺎﺀ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪) ...‬ﺧﻼﻑ(‪) ...‬ﻭﻻ ﺿﻴﺮ ﺇﻥ ﺳﻠﻢ ﻟﻨﺎﺣﻴﺔ ﻓﻘﻂ(‬ ‫‬ ‫ﺷﻤﺎﻻ )ﺃﻭ ﻟﻢ ﻳﺤﻮﻝ ﻭﺟﻬﻪ()‪.(١‬‬ ‫ﻳﻤﻴ ﻨﺎ ﺃﻭ‬ ‫‪ #,- ٤‬ا(‪ UR A‬اﻼم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺷﻚ ﻓﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺸﺮﻉ ﻓﻲ ﻋﻤﻞ ﻻ ﻟﺼﻼﺓ‬ ‫ﺳﻠﻢ( ﻭﺇﻥ ﺷﻚ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﻋﻤﻞ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﻓﻼ ﻳﺸﺘﻐﻞ ﺑﺎﻟﺸﻚ‪،‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺑﺪﺃ ﻓﻲ ﺍﻟﺘﺴﻠﻴﻢ ﻓﺸﺮﻉ ﻓﻲ ﻏﻴﺮﻩ ﻗﺒﻞ ﺗﻤﺎﻣﻪ ﻳﺘﻤﻪ ﺇﻥ ﺷﺮﻉ ﻓﻲ ﺃﻣﺮ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﺇﻥ ﺷﺮﻉ ﻓﻲ ﻏﻴﺮ ﺃﻣﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪) .‬ﻭﻛﺬﺍ ﻛﻞ ﻋﻤﻞ‬ ‫ﺧﺮﺝ ﻣﻨﻪ( ﺃﻱ‪ :‬ﻣﻦ ﻣﺤﻠﻪ ﺛﻢ ﺷﻚ ﻓﻴﻪ ﻭﻟﻢ ﻳﺘﻴﻘﻦ ﺃﻧﻪ ﻟﻢ ﻳﻌﻠﻤﻪ ﻻ ﻳﺸﺘﻐﻞ ﺑﻪ‪...‬‬ ‫ﻭﻻ ﻳﺴﻠﻢ ﻗﺒﻞ ﻓﺮﺍﻍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻓﺴﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(٢‬‬ ‫‪ #$; ٥‬اﻹم‪:‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻹﻣﺎﻡ ﻳﺴﻠﻢ ﺇﻟﻰ ﺍﻟﻨﺎﺣﻴﺘﻴﻦ ﺣﺘﻰ ﻳﻈﻬﺮ ﻭﺟﻬﻪ ﻟﻤﻦ ﻓﻴﻬﻤﺎ‪،‬‬ ‫ﻭﺇﻥ ﺳﻠﻢ ﺩﻭﻥ ﺫﻟﻚ ﺃﻭ ﺍﻟﻨﺎﺣﻴﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻣﺮ ﻓﻼ ﻓﺴﺎﺩ‪ ...‬ﻭﺇﻥ ﺳﻠﻢ ﻣﺴﺢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٠١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٠٤‬ﻭﺍﻷﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤٤‬‬ ‫‪287‬‬‫‪ ٣٠‬ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻦ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺟﻬﻪ ﺑﻴﻤﻨﺎﻩ‪ ،‬ﻭﻋﻦ ﺃﻧﺲ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ﺇﺫﺍ ﺳﻠﻢ ﻣﻦ ﺻﻼﺗﻪ ﻣﺴﺢ ﺟﺒﻬﺘﻪ ﺑﻴﺪﻩ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺫﻫﺐ‬ ‫ٰ‬‫ﺍﻟﻴﻤﻨﻰ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬ ‫ﻋﻨﻲ ﺍﻟﻬﻢ ﻭﺍﻟﺤﺰﻥ‪ ،‬ﻇﺎﻫﺮﻩ ﺍﻟﻤﺴﺢ ﻗﺒﻞ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺇﺭﺍﺩﺓ ﺍﻟﻤﺴﺢ ﺑﻌﺪ‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻋﻦ ﺍﻟﻤﺴﺢ ﻗﺒﻞ ﺍﻟﺘﺴﻠﻴﻢ ﻛﻤﺎ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﺴﺢ ﻗﺒﻞ‬ ‫‬‫ﺍﻟﺪﻋﺎﺀ ﻓﻴﻜﻮﻥ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺴﺢ ﻋﻘﺐ ﺍﻟﺘﺴﻠﻴﻢ ﻗﺒﻞ ﺍﻟﺪﻋﺎﺀ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٠٥/٢٠٤‬‬ ‫‪288‬‬ ‫‪٣١‬‬ ‫‪s‬ﻼة ا ‪)+‬‬ ‫‪:+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ( ﻓﻲ ﻛﻞ ﺑﻠﺪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻣﺴﺠﺪ ﻋﺎﻣﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﻛﻞ ﺍﺛﻨﻴﻦ ﻏﻴﺮ ﻣﺴﺎﻓﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ‬ ‫ﺣﻮﺯﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺎﻡ ﺑﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﺟﺰﺃ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺳﺎﺋﺮ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺘﻌﻴﻦ ﻛﺼﻼﺓ ﺍﻟﻤﻴﺖ )ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ( ﻣﻘﺎﺑﻠﺔ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻬﺎ ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬ ‫ﺑﺄﻧﻬﺎ ﺳﻨﺔ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﺑﻌﻀﻬﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻭﺑﻌﻀﻬﺎ ﻣﻦ ﻛﺘﺐ‬ ‫ﻏﻴﺮﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﺳﺘﺔ ‪ ƒ‬ﻭﺟﺎﺯ ﺍﻟﺘﺨﻠﻒ ﻟﻤﻄﺮ)‪.(١‬‬ ‫‪Y ٢‬و‪:i‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺮﻁ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺈﻣﺎﻡ‪:‬‬ ‫‪ ١‬ ﺍﻟﻨﻴﺔ( ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻳﻨﻮﻱ ﺃﺩﺍﺀ ﻓﺮﺿﻪ ‬ ‫ﻣﺜﻼ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻣﻊ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻮﻳﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﻣﻊ ﺍﻹﻣﺎﻡ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﻣﻊ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫‪ ٢‬ )ﻛﻮﻥ ﺍﻟﻤﺄﻣﻮﻡ ﻏﻴﺮ ﻣﻨﺰﻝ ﺟﻨﺲ ﺻﻼﺓ ﻹﻣﺎﻡ ﻋﻦ ﺟﻨﺲ ﺻﻼﺗﻪ( ﻭﺫﻟﻚ‬ ‫ﻣﻔﺘﺮﺿﺎ ﻭﻛﻤﺘﻨﻘﻞ ﻳﺆﻡ ﻣﺴﺘﻨ‪‬ﺎ ﻭﺃﺟﺎﺯ ﺑﻌﺾ‬ ‫‬‫ﻣﻔﺘﺮﺿﺎ ﻭﻛﻤﺴﺘﻦ ﻳﺆﻡ‬ ‫‬‫ﻛﻤﺘﻨﻘﻞ ﻳﺆﻡ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٠٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٤٥‬‬ ‫‪289‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻤﺄﻣﻮﻡ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ...‬ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ‬ ‫ﺗﻨﺰﻳﻞ ﺍﻟﻤﺄﻣﻮﻡ ﺻﻼﺓ ﺇﻣﺎﻣﻪ ﻋﻦ ﺻﻼﺗﻪ ﻛﻤﺎ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺼﻠﻲ ﺍﻟﻔﺮﺽ ﻣﻊ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺛﻢ ﻳﺆﻡ ﺃﻫﻠﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻔﺮﺽ‪.‬‬ ‫‪ ٣‬ )ﻭﺍﺗﺤﺎﺩ ﺍﻟﻔﺮﺽ ﺍﻟﻤﺆﺗﻢ ﻓﻴﻪ(‪ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻻﺗﺤﺎﺩ ﻓﻲ ﺍﻟﺼﻼﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﻇﻬﺮﺍ ﺧﻠﻒ‬ ‫ﺍﺧﺘﻠﻒ ﻗﻀﺎﺀ ﻭﺃﺩﺍﺀ ﻟﻘﻮﻟﻪ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻗﺒﻞ ﺩﺧﻮﻟﻪ )ﻓﻼ ﻳﺼﻠﻲ ‬ ‫ﻣﺴﺎﻓﺮﺍ ﻳﻘﻀﻲ ﺍﻟﻈﻬﺮ ﺧﻠﻒ ﻣﺼﻞ‬ ‫‬‫ﺻﺒﺤﺎ ﻛﺄﻥ ﻳﻜﻮﻧﺎ ﻣﺴﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﺄﻣﻮﻡ‬ ‫‬‫ﻣﺼﻞ‬ ‫ﺻﺒﺤﺎ ﺃﻭ ﻣﻘﻴﻤﻴﻦ ﻳﺼﻠﻲ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻤﺄﻣﻮﻡ ﺍﻟﻈﻬﺮ ﺇﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ ﻗﺎﻡ‬ ‫‬ ‫ﺍﻟﻤﺄﻣﻮﻡ ﻟﻠﺮﻛﻌﺘﻴﻦ ﺍﻟﺒﺎﻗﻴﺘﻴﻦ ﺃﻭ ﺍﻟﻌﻜﺲ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺘﻴﻦ ﺑﺎﻟﺘﺤﻴﺎﺕ‬ ‫ﻗﺎﺿﻴﺎ ﻭﺍﻵﺧﺮ‬ ‫‬‫ﺍﻧﺘﻈﺮﻩ ﺍﻟﻤﺄﻣﻮﻡ ﻓﻴﺴﻠﻢ ﺇﺫﺍ ﺳﻠﻢ ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﻗﺎﺿﻴﻴﻦ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻣﺆﺩﻳﺎ ﺃﻭ ﻣﺆﺩﻳﻦ ﻛﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ ﻧﺎﻡ ﺃﻭ ﻧﺴﻲ ﺛﻢ ﺍﻧﺘﺒﻪ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ‪،‬‬ ‫‬ ‫ﻋﺼﺮﺍ ﻭﻏﻴﺮﻩ( ﺃﻭ ﻋﺼﺮ ﺧﻠﻒ ﻣﺼﻞ‬ ‫‬‫ﻇﻬﺮﺍ ﺧﻠﻒ ﻣﺼﻞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‪) .‬ﻭﻻ ‬ ‫ﻇﻬﺮﺍ‪.(١)...‬‬ ‫‬ ‫ﻭﻳﻮﻣﺎ ﻣﺜﻞ ﺃﻥ ﻳﺼﻠﻲ‬ ‫‬‫ﻓﺮﺿﺎ ﺟﺎﺯ ﻭﻟﻮ ﺍﺧﺘﻠﻔﺘﺎ ﻗﻀﺎﺀ ﻭﺃﺩﺍﺀ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺗﺤﺪﺗﺎ ‬ ‫ﺍﻹﻣﺎﻡ ﻇﻬﺮ ﺃﻣﺲ ﻭﺍﻟﻤﺄﻣﻮﻡ ﻇﻬﺮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﺒﻞ ﺃﻣﺲ‪...‬‬ ‫‪ ٤‬ )ﻭﺍﻟﻤﺘﺎﺑﻌﺔ( ﻳﻌﻤﻞ ﻛﻞ ﻣﺎ ﻳﻌﻤﻞ ﺇﻻ ﻣﺎ ﻳﺤﻤﻠﻪ ﻋﻨﻪ ﻭﻳﻜﻮﻥ ﺑﻌﺪﻩ ﻻ ﻣﻌﻪ‬ ‫ﻭﻻ ﻗﺒﻠﻪ‪...‬‬ ‫‪ ٥‬ )ﻭﺍﻟﻤﺴﺎﻭﻗﺔ( ﻻ ﻳﺼﺤﺒﻪ ﻭﻻ ﻳﺴﺒﻘﻪ‪.‬‬ ‫‪ ٦‬ ﻭﻣﻌﺮﻓﺔ ﺍﻹﻣﺎﻡ‪ :‬ﻓﺈﻥ ﺃﺣﺮﻡ ﻋﻠﻰ ﺇﻣﺎﻡ ﻓﺨﺮﺝ ‬ ‫ﺇﻣﺎﻣﺎ ﺳﻮﺍﻩ ﺃﻋﺎﺩ‪ ،‬ﻭﺭﺧﺺ‬ ‫ﺃﻻ ﻳﻌﻴﺪ‪) ...‬ﻓﻤﻦ ﺻﻠﻰ( ﻓﺮﻳﻀﺔ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﺟﻤﺎﻋﺔ )ﺛﻢ ﻭﺟﺪ ﺟﻤﺎﻋﺔ ﺗﺼﻠﻲ(‬ ‫ﻋﺼﺮﺍ‬ ‫‬‫ﻓﺠﺮﺍ ﺃﻭ‬ ‫ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻏﻴﺮﻩ ﺗﻠﻚ ﺍﻟﺼﻼﺓ )ﺻﻼﻫﺎ ﻣﻌﻬﻢ( ﺇﻥ ﻟﻢ ﺗﻜﻦ ‬ ‫)ﻭﻧﻮﺍﻫﺎ ﻧﺎﻓﻠﺔ( ﺃﻭ ﺳﻨﺔ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎ‪) ...‬ﻭﺳﻠﻢ ﺑﻌﺪ ﻛﻞ ﺭﻛﻌﺘﻴﻦ(‪ ...‬ﺃﻭ ﻳﺴﻠﻢ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٠٧‬ ‪.٢٠٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪290‬‬ ‫ﺭﻛﻌﺘﻴﻦ ﻭﻳﺪﻋﻮ ﻭﻳﺨﺮﺝ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻐﺮﺏ ﻓﻴﺴﻠﻢ ﻣﻦ ﺭﻛﻌﺘﻴﻦ ﻓﻴﻪ ﻭﻳﺪﻋﻮ ﻭﻳﺬﻫﺐ‪...‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺻﻠﻰ ﻓﻼ ﻳﻌﻴﺪ ﻭﻟﻮ ﻭﺟﺪ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺼﻠﻴﻬﺎ ﺇﻻ‬ ‫ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﺼﺒﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ‬ ‫ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ ﻓﻬﻮ ﻣﺬﻫﺒﻨﺎ ﻭﻫﻮ ﻣﺮﺍﺩ ﺍﻟﻤﺼﻨﻒ)‪ .(١‬ﺭﻭﻱ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ »ﻣﻦ ﺻﻠﻰ‬ ‫ﻓﻲ ﺑﻴﺘﻪ ﻓﻮﺟﺪ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﻓﻠﻴﺼﻞ ﺇﻻ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻌﺼﺮ«‪.‬‬ ‫‪ #,- ٣‬ا‪E%‬ء `;‪ x‬اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﺇﻥ ﻧﻮﻯ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﺃﻥ ﻳﻘﻀﻲ ﻣﻀﻴﻌﺔ ﺃﻭ ﻣﻨﺘﻘﻀﺔ(‬ ‫ﻣﻨﻮﻣﺎ ﻋﻨﻬﺎ )ﻣﻀﻰ ﻣﻊ ﺍﻹﻣﺎﻡ( ﺇﻥ ﺍﺗﺤﺪﺕ ﺍﻟﺼﻼﺗﺎﻥ ﺑﺄﻥ ﻛﺎﻧﺖ‬ ‫‬‫ﺃﻭ ﻣﻨﺴﻴﺔ ﺃﻭ‬ ‫ﻇﻬﺮﺍ ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻳﻘﻀﻲ ﻭﺍﻟﻤﺄﻣﻮﻡ ﻳﺆﺩﻱ ﻭﺃﺟﻴﺰ ﺃﻥ ﺗﻘﻄﻊ ﺍﻟﺮﺑﺎﻋﻴﺔ‬ ‫ﻣﺜﻼ ‬‫‬ ‫ﻧﺎﻭﻳﺎ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﺇﻟﻰ ﺭﻛﻌﺘﻴﻦ‬ ‫ﻗﺎﺿﻴﺎ ﻟﻪ ﻗﻀﺎﺀ ‬ ‫‬‫ﻭﺭﺍﺀ ﺍﻹﻣﺎﻡ ﺇﻟﻰ ﺭﻛﻌﺘﻴﻦ ﻟﻠﻔﺠﺮ‬ ‫ﻟﻠﻔﺠﺮ ﺍﻵﺧﺮ ﻛﺬﻟﻚ‪) ...‬ﻓﺈﻥ ﺗﺬﻛﺮ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ( ﺑﻨﻴﺔ ﺍﻟﻨﺎﻓﻠﺔ ﺃﻭ ﺍﻟﻘﻀﺎﺀ )ﺃﻥ‬ ‫ﻋﻠﻴﻪ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺼﻼﺓ( ﻭﻫﻲ ﺻﻼﺓ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﻓﻲ ﻭﻗﺘﻬﺎ )ﺃﺟﺰﺗﻪ ﻟﻬﺎ(‬ ‫ﺃﻱ‪ :‬ﺍﻟﺘﻲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺯﻋﻢ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﻨﻊ ﻷﻧﻪ ﺩﺧﻞ ﺍﻟﺼﻼﺓ ﺑﻨﻴﺔ ﺻﻼﺓ‬ ‫‬ ‫ﻣﺘﺼﻼ ﺑﻪ ﻻ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻏﻴﺮ ﺍﻟﺘﻲ ﻗﻠﺐ ﺇﻟﻴﻬﺎ ﻧﻮﺍﻩ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺗﺼﺎﺣﺐ ﺍﻟﻔﻌﻞ ﻗﺒﻞ‬ ‫ﻓﻴﻪ ﻭﻣﺎ ﻓﺎﺕ ﻋﻠﻰ ﻧﻴﺔ ﻻ ﻳﺮﺟﻊ ﻷﺧﺮﻯ)‪.(٢‬‬ ‫‪ P$ ٤‬اﻷ‪:)+f‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻧﺪﺏ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ )ﻛﻮﻥ ﺍﻹﻣﺎﻡ ﺃﻗﺮﺃ ﺍﻟﻘﻮﻡ‬ ‫ﻟﻠﻜﺘﺎﺏ( ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ٢ .‬ )ﻭﺃﻋﻠﻤﻬﻢ ﺑﺎﻟﺴﻨﺔ‪ ٣ .‬ ﻭﺃﻭﺭﻋﻬﻢ‪ ٤ .‬ ﻭﺃﻛﺒﺮﻫﻢ ﺳﻨ‪‬ﺎ‪،‬‬ ‫ﺇﺳﻼﻣﺎ( ﺷﺎﻣﻞ ﻟﻤﻦ ﺗﺎﺏ ﻋﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ٦ ...‬ ﻓﺈﻥ ﺍﺳﺘﻮﻭﺍ ﺍﺧﺘﺎﺭﻭﺍ‬ ‫‬‫‪ ٥‬ ﻭﺃﻗﺪﻣﻬﻢ‬ ‫ﻓﺎﻟﻤﻘﻴﻢ ﻭﺍﻟﻤﺘﺄﻫﻞ( ﺍﻟﻤﺘﺰﻭﺝ‪ ٧ .‬ )ﻭﺍﻟﺒﺼﻴﺮ‪ ٨ .‬ ﻭﺍﻟﻤﺮﺗﺪﻱ( ﺃﻱ‪ :‬ﺍﻟﻤﺘﻮﺷﺢ ﻭﻫﻮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٠٩/٢٠٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٢٠١/٢٠٩‬‬ ‫‪291‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻻﺑﺲ ﺍﻟﻮﺷﺎﺡ ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺠﺒﺔ ﻭﺍﻟﻘﻤﻴﺺ‪ ٩ .‬ ﻭﺍﻟﻤﻐﺘﺴﻞ ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﻣﻘﺎﺑﻼﺗﻬﺎ( ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﺴﺎﻓﺮ ﻭﺍﻟﺬﻱ ﻟﻢ ﻳﺘﺰﻭﺝ ﻭﺍﻷﻋﻤﻰ ﻭﺗﻈﻬﺮ ﺛﻤﺮﺓ ﺇﻣﺎﻣﺘﻪ ﻓﻲ‬ ‫ﺇﻛﻤﺎﻝ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻭﻷﻥ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻔﻘﻪ ﺃﻫﻢ ﺇﺫ ﺍﻟﺤﻮﺍﺩﺙ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﻻ ﺗﻨﺤﺼﺮ ﻭﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ )ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺤﺼﻮﺭ()‪...(١‬‬ ‫‪ #,- ٥‬إ) ا ‪ UQ‬و‪ )s %! /0 M‬أو ‪:E‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻫﻞ ﺗﺠﻮﺯ ﺇﻣﺎﻣﺔ ﺍﻟﺼﺒﻲ ﺃﻭ ﺗﻤﻨﻊ؟ ﻭﺭﺟﺢ ﺃﻭ ﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻨﻔﻞ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺃﻭ ﺗﺠﻮﺯ ﻣﻄﻠﻘﺎ ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻣﺤﺴﻦ ﻟﻠﻘﺮﺍﺀﺓ ﺳﻮﺍﻩ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺑﻌﺾ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ؟ ﺃﻗﻮﺍﻝ‪ .‬ﻭﻣﻨﻊ ﺑﻌﻀﻬﻢ ﺇﻣﺎﻣﺔ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﻳﻘﺪﻡ ﺫﻭ ﺍﻟﻮﺟﻪ ﺍﻟﺤﺴﻦ ﻭﺫﻭ‬ ‫ﺍﻟﻠﺒﺎﺱ ﺍﻟﺤﺴﻦ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯ ﺇﻣﺎﻣﺔ ﺍﻷﻋﺮﺍﺑﻲ ﻭﺍﻟﻘﺮﻭﻱ ﻭﺍﺑﻦ‬ ‫ﺍﻷﺏ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ ﺍﻷﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯ ﺇﻣﺎﻣﺔ ﺍﺑﻦ ﺍﻷﻡ ﻭﻳﺠﻮﺯ ﺍﺑﻦ ﺍﻟﻤﻼﻋﻨﺔ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺨﺼﻲ ﻗﻮﻻﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﻤﺠﺒﻮﺏ ﻣﻊ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻤﻨﺘﺴﺐ ﻟﻐﻴﺮ‬ ‫ﻋﺸﻴﺮﺗﻪ ﻭﺁﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺻﻼﺗﻪ‪ ،‬ﻭﻗﻴﻞ ﺑﻜﺮﺍﻫﺔ‪ ،‬ﻭﻣﻨﻊ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺇﻣﺎﻣﺔ‬ ‫ﻟﻴﻼ ﺑﻤﻦ ﻟﻴﺲ ﻣﺜﻠﻪ‪ ،‬ﻭﺟﺎﺯﺕ ﺇﻣﺎﻣﺔ ﻧﺎﻗﺺ ﻋﻀﻮ ﺇﻥ ﺻﺤﺖ ﻟﻪ ﺍﻟﺼﻼﺓ‬‫ﺍﻷﻋﺸﻰ ‬ ‫ﻗﺎﺋﻤﺎ ﻭﻛﺮﻫﻬﺎ ﺑﻌﺾ ﻣﻦ ﻣﻘﻄﻮﻉ ﺍﻟﻴﺪ ﻛﺮﺍﻫﺔ ﻓﻘﻂ‪ ،‬ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ﻣﻜﺴﻮﺭ‬ ‫‬ ‫ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻣﻦ ﺑﺠﺒﻬﺘﻪ ﺟﺮﺡ ﻻ ﻳﺴﺠﺪ ﻋﻠﻴﻬﺎ ﺃﻭ ﻓﻲ ﺭﻛﺒﺘﻪ ﺃﻭ ﻭﺭﻛﻪ‬ ‫ﺿﺮﺭ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻌﻪ )ﻭﻓﻲ ﺇﻣﺎﻣﺔ ﺍﻟﻌﺒﺪ( ﺑﺎﻷﺣﺮﺍﺭ ﺃﻭ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ‬ ‫ﺍﻟﺠﻮﺍﺯ ﺑﺈﺫﻥ ﺳﻴﺪﻩ ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫‪:‬‬‫‪ #,- ٦‬إ) ا‪0 F%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﺇﻣﺎﻣﺔ ﺍﻟﻘﺎﻋﺪ ﺑﻌﺠﺰ( ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ‪...‬‬ ‫ﻭﻛﺬﺍ ﻏﻴﺮﻩ ﻣﻤﻦ ﻧﻘﺺ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺍﻟﺴﺒﻊ )ﻗﻮﻻﻥ( ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﻟﺠﻮﺍﺯ ﺇﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٤/٢١٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٥/٢١٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪292‬‬ ‫ﻛﺎﻥ ﺇﻣﺎﻡ ﻋﺪﻝ‪ ،‬ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﻟﺠﻮﺍﺯ ‬ ‫ﻧﻔﻼ )ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﺎﻋﺪ ﻳﺼﻠﻲ ﻣﻦ ﺧﻠﻔﻪ‬ ‫ﻗﺎﺋﻤﺎ ﻭﺍﻟﻤﺨﺘﺎﺭ ﺟﻮﺍﺯﻩ( ﺃﻱ‪ :‬ﺟﻮﺍﺯ ﺇﻣﺎﻣﺘﻪ ﺑﺎﻷﺻﺤﺎﺀ ﺇﻥ‬ ‫ﻗﺎﻋﺪﺍ ﻭﺇﻥ ﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬‬ ‫‬ ‫ﻋﺪﻻ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﺒﻲ ! ( ﻓﻴﺼﻠﻮﻥ ﻭﺭﺍﺀﻩ ‬ ‫ﻗﻴﺎﻣﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﺇﻣﺎﻣﺎ ‬ ‫ﻛﺎﻥ ‬ ‫ﻗﺎﻋﺪﺍ( ﻫﻮ‬ ‫‬‫ﻗﻌﻮ ﺩﺍ‪) ...‬ﻭﺇﻥ ﺣﺪﺙ ﺇﻟﻴﻪ(‪ ،‬ﺃﻱ‪ :‬ﻟﻺﻣﺎﻡ ﺍﻟﻘﺎﻋﺪ )ﻣﺮﺽ ﻓﻴﻬﺎ ﻓﻠﻴﺘﻤﻬﺎ‬ ‫ﻭﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻡ ﻣﻦ ﺧﻠﻔﻪ )ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻋﺪﻝ( ﻭﺇﻥ ﺣﺪﺛﺖ ﺇﻟﻴﻪ ﺍﻟﺼﺤﺔ‬ ‫ﻗﺎﻡ ﻭﻗﺎﻣﻮﺍ‪ ،‬ﻭﺇﻥ ﺗﻌﺪﺩ ﺍﻟﻤﺮﺽ ﻭﺍﻟﺼﺤﺔ ﻓﻲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﻓﻌﻠﻮﺍ ﻣﺎ ﻓﻌﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺄﻣﻮﻣﺎ ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫‬‫ﺇﻣﺎﻣﺎ ﻭﻳﺼﻠﻲ‬ ‫ﻳﻘﻮﻣﻮﻥ‪ ،‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﻤﻀﻄﺠﻊ ‬ ‫‪ #,- ٧‬إ) ا;‪ 1$‬واب ا‪2+‬م‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﺇﻣﺎﻣﺔ ﺍﻟﻌﻠﻴﻞ( ﺑﺼﺤﻴﺢ )ﻛﻤﻦ‬ ‫ﻗﺎﻋﺪﺍ ﻟﻜﻮﻧﻪ ﻻ ﻳﺼﻞ ﺍﻷﺭﺽ ﺑﺮﺟﻞ ﺃﻭ ﻳﺼﻠﻬﺎ‬ ‫‬‫ﻻ ﻳﻔﺎﺭﻗﻪ ﻧﺠﺲ( ﻭﻛﻤﻦ ﻳﺼﻠﻲ‬ ‫ﺑﺎﻟﻘﻠﻴﻞ ﻣﻦ ﻭﺍﺣﺪﺓ )ﻭﻻﺑﺲ ﺛﻮﺏ ﻻ ﻳﺼﻠﻲ ﺑﻪ ﻭﻟﻢ ﻳﺠﺪ ﺳﻮﺍﻩ ﺃﻭ ﺑﺠﺴﺪﻩ ﺷﻲﺀ‬ ‫ﻛﺬﻫﺐ( ﻣﻤﺎ ﻻ ﻳﺼﻠﻲ ﺑﻪ )ﺗﻌﺬﺭ ﻧﺰﻋﻪ ﻓﺎﻷﺭﺟﺢ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺑﻐﻴﺮﻩ( )ﻭﺭﺧﺺ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺻﻼﺓ ﻛﻞ ﻧﺎﻗﺺ ﺑﻤﺜﻠﻪ ﻭﻟﻮ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻌﻠﺔ ﻏﻴﺮ‬ ‫ﺑﻤﺜﻠﻪ(‪ ،‬ﻭﺭﺧﺺ ‬ ‫ﺍﻟﻤﻀﻄﺠﻊ ﻓﻼ ﻳﺼﻠﻲ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ ﺍﻟﻌﻮﺭ ﻭﻗﻄﻊ ﺍﻹﺻﺒﻊ ﻭﺍﻟﻨﺴﺎﺝ‬ ‫ﻭﺍﻟﺒﻘﺎﻝ ﻭﺍﻟﺤﺠﺎﻡ ﻭﺍﻟﻤﻮﻟﻰ‪ ،‬ﻭﺗﺠﻮﺯ ﺻﻼﺓ ﺍﻟﻨﺎﻗﺺ ﺑﻐﻴﺮ ﺍﻟﻨﺎﻗﺺ ﻭﺍﻟﻤﺘﻴﻤﻢ‬ ‫ﺑﺎﻟﻤﻐﺘﺴﻞ ﻋﻨﺪ ﺑﻌﺾ)‪.(٢‬‬ ‫‪ ٨‬إ) ا‪+‬أة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺎﺯ ﻻﻣﺮﺃﺓ ﺃﻥ ﺗﻨﻔﻞ ﺑﻨﺴﺎﺀ ﻭﺗﻘﻌﺪ( ﺃﻱ‪ :‬ﺗﺜﺒﺖ‬ ‫ﻓﻴﺸﻤﻞ ﺍﻟﻘﻴﺎﻡ ﻭﻏﻴﺮﻩ )ﻭﺳﻄﻬﻦ( ﻻ ﺗﺒﺮﺯ ﻣﻨﻬﻦ ﻟﻘﻮﻟﻪ ﮊ ﻷﻡ ﺳﻠﻤﺔ‪» :‬ﻫﻼ ﺻﻠﻴﺖ‬ ‫ﺑﻬﻦ؟« ﻓﻘﺎﻟﺖ‪ :‬ﺃﻳﺼﺢ ﺫﻟﻚ؟ ﻗﺎﻝ‪» :‬ﻧﻌﻢ ﻳﻜﻦ ﻋﻦ ﻳﻤﻴﻨﻚ ﻭﺷﻤﺎﻟﻚ« ﻭﻫﻮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٦/٢١٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٧‬‬ ‫‪293‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻨﻔﻞ ﻷﻧﻪ ﻗﺎﻝ ﻟﻬﺎ ﺫﻟﻚ ﻓﻲ ﻧﻔﻞ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺃﻥ ﻳﺠﻌﻠﻦ ﺻ ‪‬ﻔﺎ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻞ ﻟﻬﻦ ﺃﻥ ﻳﺠﻌﻠﻦ ﺻﻔﻮﻓﺎ ﻭﻟﻜﻦ ﺗﻜﻮﻥ ﻭﺳﻂ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﻮﺳﻂ‬ ‫‬ ‫ﺑﺪ‬ ‫ﺃﻻ ﺗﻜﻮﻥ ﻫﻲ ﺁﺧﺮﺓ ﺍﻟﺼﻒ ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺪﻫﺎ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ‬ ‫ﻣﻦ ﺑﺮﻭﺯﻫﺎ ﺑﻘﻠﻴﻞ ﻋﻨﻬﻦ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﺗﻨﻔﺼﻞ ﻋﻦ ﺍﻟﺼﻒ‪ ،‬ﻭﺃﺟﻴﺰ ﻗﻌﻮﺩﻫﺎ‬ ‫ﺃﻣﺎﻣﻬﻦ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﻏﻴﺮﻧﺎ ﺃﻥ ﺗﺼﻠﻲ ﺑﻬﻦ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻭﺟﺪ ﻣﺜﻠﻪ ﻓﻲ ﻟﻔﻆ‬ ‫ﻷﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻭﺟﻬﻪ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻷﺻﻞ ﻓﺈﻥ ﺍﻷﺻﻞ ﺍﺳﺘﻮﺍﺀ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻲ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺣﻤﻞ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺍﻟﺴﺎﺑﻖ ‬ ‫ﺁﻧﻔﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺍﻋﺘﺒﺎﺭ‬ ‫ﺇﻣﺎﻣﺎ ﻭﻟﻮ ﻧﺎﻓﻠﺔ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﻟﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺼﻠﻲ ‬ ‫ﺇﻣﺎﻣﺎ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﺇﻥ ﺣﻠ‪‬ﺖ ﺑﻬﻦ ﺍﻟﻔﺮﻳﻀﺔ ﻓﻌﻠﻴﻬﻦ ﺍﻹﻋﺎﺩﺓ ﻭﻻ ﺗﺼﻠﻲ ﺑﻬﻦ‬ ‫‬ ‫ﻓﺮﺿﺎ ﻭﻻ ‬ ‫ﻧﻔﻼ‪،‬‬‫ﺍﻟﻨﻔﻞ ﺇﻻ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺻﻼﺓ ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺼﻠﻲ ﺑﻬﻦ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣﻦ‬ ‫ﻭﺇﻥ ﺻﻠﺖ ﺑﻬﻦ ﺍﻟﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻤﻨﻊ ﺃﻋﺎﺩﺕ ﺻﻼﺗﻬﺎ ﻣﺜﻠﻬﻦ ‬ ‫ﺃﺣﺮﻡ ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﺑﻪ ﺃﻋﺎﺩ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻓﻼ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺨﻨﺜﻰ‬ ‫ﺇﻣﺎﻣﺎ ﻟﻠﺨﻨﺎﺛﻲ ﻗﺪﺍﻣﻬﻢ‪ ،‬ﻭﻻ ﻳﻨﻔﺮﺩ ﺑﺎﻟﻨﺴﺎﺀ‬ ‫ﺇﻣﺎﻣﺎ ﻟﻬﺎ ﻗﺪﺍﻣﻬﺎ ﻻ ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻳﻜﻮﻥ ‬ ‫‬ ‫‬ ‫ﺭﺟﻼ ﻻ ﻳﺤﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻘﺮﺃﺕ ﺍﻣﺮﺃﺓ‬‫ﺇﻣﺎﻣﺎ‬ ‫ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﻦ ﻣﺤﺮﻣﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻣﻦ ﺧﻠﻔﻪ ﺃﻋﺎﺩﺕ ﻭﺗﻤﺖ ﻟﻪ‪ ،‬ﻭﺗﻜﺮﻩ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﺑﺄﺑﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﻓﻀﻞ ﻣﻨﻪ)‪.(١‬‬ ‫‪ #,- ٩‬ا ﻼة وراء ا‪:xK+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺻﺤﺖ ﺧﻠﻒ ﻣﺨﺎﻟﻒ( ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺑﻌﺪ‬ ‫ﺍﻟﺘﻜﺒﻴﺮ ﺃﻭ ﻣﻌﻪ ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻭﺭ ﻋﺎ ﻓﻲ ﻣﺬﻫﺒﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯ ﺧﻠﻒ‬ ‫ﻣﻦ ﻳﺮﻓﻌﻬﻤﺎ ﻣﻊ ﺍﻟﺘﻜﺒﻴﺮ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﺧﻠﻒ ﻣﻦ ﻳﺮﻓﻌﻬﻤﺎ ﻣﻌﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﻣﻦ ﻳﺰﻳﺪ ﺁﻣﻴﻦ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺠﻮﺍﺯ ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﺳﻮﺍﻩ‬ ‫ﻭﺿﻴﻒ ﺧﺮﺍﺏ ﺍﻟﻤﺴﺠﺪ ﻭﻣﻮﺕ ﺳﻨﺔ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻳﺠﻌﻞ ﻳﻤﻴﻨﻪ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٧/٢١٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪294‬‬ ‫ﺷﻤﺎﻟﻪ ﺇﻗﺎﻣﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺣﺪﻳﺚ ﺗﻌﺠﻴﻞ ﺍﻟﻔﻄﻮﺭ ﻭﺗﺄﺧﻴﺮ ﺍﻟﺴﺤﻮﺭ‬ ‫ﻣﻔﺴﺪﺍ ﻟﻬﺎ( ﻭﻟﻢ‬ ‫‬‫ﻭﺍﻷﺧﺬ ﺑﺎﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻝ ﻓﻲ ﺍﻟﺼﻼﺓ‪) ...‬ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﻓﻴﻬﺎ‬ ‫ﻳﻘﻨﺖ ﺇﻻ ﺃﻥ ﻛﺎﻥ ﺍﻟﺪﺍﺧﻞ ﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﻳﻘﻨﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﻭﻟﻮ ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﻭﺧﺮﻭﺟﺎ ﻋﻦ ﻣﺬﻫﺒﻪ‪،‬‬ ‫‬‫ﺗﺸﻬﻴﺎ‬ ‫‬‫ﻳﻘﻨﺖ ﻷﻥ ﺍﻟﻘﻨﻮﺕ ﺟﺎﺋﺰ ﻓﻲ ﻣﺬﻫﺒﻪ ﻟﻢ ﻳﻔﻌﻠﻪ‬ ‫)ﻻ ﺧﻠﻒ ﻣﻨﺎﻓﻖ ﻣﻮﺍﻓﻖ(‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺃﻥ ﻣﺎ ﻧﺎﻓﻖ ﺑﻪ ﺍﻟﻤﺨﺎﻟﻒ ﻫﻮ ﺑﺪﻳﺎﻧﺘﻪ ﻛﺒﺮﺍﺀﺗﻪ‬ ‫ﻣﻨﺎ ﻭﺍﺩﻋﺎﺋﻪ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻣﺎ ﻧﺎﻓﻖ ﺑﻪ ﺍﻟﻤﻮﺍﻓﻖ ﺑﻐﻴﺮ ﺩﻳﺎﻧﺔ ﻭﻣﺎ ﺑﺪﻳﺎﻧﺔ ﻳﻌﺎﻣﻞ ﺑﻪ ﺑﻤﺎ ﻻ‬ ‫)ﻭﺟﻮﺍﺯﺍ ﻗﺪﻣﻪ ﻏﻴﺮ ﺍﻟﻤﺼﻠﻲ ﻭﺭﺍﺀﻩ(‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫‬‫ﻳﻌﺎﻣﻞ ﺑﻪ ﻣﺎ ﺑﺎﻟﺪﻳﺎﻧﺔ‪...‬‬ ‫ﺧﻠﻒ ﺍﻟﻤﻮﺍﻓﻖ ﻭﺍﻟﻤﺨﺎﻟﻒ ﺍﻟﻤﻨﺎﻓﻖ ﻣﻄﻠﻘﺎ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺤﺔ ﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﻣﻔﺴﺪ‬ ‫ﻟﻜﻦ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﻣﻦ ﻻ ﻭﻻﻳﺔ ﻟﻪ ﺻﻼﺓ ﻭﺍﺣﺪﺓ‪ ...‬ﻭﻗﻴﻞ ﺇﻥ ﺧﻴﻒ ﺧﺮﺍﺏ‬ ‫ﻣﺴﺠﺪ ﺃﻭ ﻣﻮﺕ ﺍﻟﺴﻨﺔ ﻓﻠﻴﺼﻞ ﺧﻠﻒ ﺍﻟﻤﺨﺎﻟﻒ ﻭﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻤﻮﺍﻓﻖ)‪.(١‬‬ ‫‪ #,- ١٠‬اﻻ'‪F‬اء ‪:9R7+0‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺭﺟﻞ ﺃﻥ ﻳﻤﺘﺤﻨﻪ‬ ‫)ﻓﻤﻦ ﻗﺪﻡ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﻒ ﺳﻨﺔ ﺍﻟﺴﻠﻒ‪ ،‬ﻓﺈﻥ ﺍﻷﺋﻤﺔ ﻭﻓﺪﻧﺎ ﺇﻟﻰ ﺭﺑﻨﺎ ﻭﺧﻴﻒ ﻋﻠﻴﻪ‬ ‫ﺗﺤﻤﻞ ﺃﻭﺯﺍﺭ ﻣﺎ ﺃﻓﺴﺪ ﻓﻴﻬﺎ( ﻭﻳﺠﻮﺯ ﻟﻚ ﺗﻘﺪﻳﻢ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻟﻢ ﻳﻈﻬﺮ‬ ‫ﻣﻨﻪ ﻣﺎ ﻳﺘﺒﺮﺃ ﺑﻪ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺧﻠﻒ ﺍﻟﺠﻼﻝ ﻷﻧﻪ ﻧﺠﺲ ﻭﻟﻮ ﺗﺎﺏ ﻣﺎ ﻟﻢ ﺗﻤﺾ ﺍﻟﻤﺪﺓ‬ ‫ﺍﻟﺘﻲ ﻳﻄﻬﺮ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺗﻌﻤﺪ ﻓﺤﺘﻰ ﻳﻄﻬﺮ)‪.(٢‬‬ ‫‪ #,- ١١‬إ) ا‪ r7K‬واﻷ;‪:x‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺧﻠﻒ ﺧﻨﺜﻰ( ﻭﻳﺠﻮﺯ ﺻﻼﺗﻪ ﺑﻤﺜﻠﻪ‬ ‫ﻭﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﻻ ﺧﻠﻒ ﺍﻷﻗﻠﻒ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻲ ﻻ ﻳﻌﺬﺭ ﻓﻴﻬﺎ‪ ،‬ﻫﻞ ﻳﺼﻠﻲ ﻓﻴﻬﺎ‬ ‫ﺇﻣﺎﻣﺎ ﻣﻄﻠﻘﺎ ﺃﻭ ﻻ ﺇﻻ ﻟﻤﺜﻠﻪ ﻓﻤﻦ ﻳﻌﺬﺭ؟ ﻭﺗﺠﻮﺯ ﺻﻼﺓ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﺘﻦ‬ ‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٨/٢١٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٩/٢١٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٥٩‬‬ ‫‪295‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺑﻄﻔﻞ ﻣﺨﺘﻮﻥ ﺃﻭ ﻏﻴﺮ ﻣﺨﺘﻮﻥ ﻷﻥ ﺗﻠﻚ ﺍﻟﻘﻠﻔﺔ ﻃﺎﻫﺮﺓ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ‬ ‫ﻧﺠﺴﺎ)‪.(١‬‬ ‫‬‫ﻛﺎﻥ‬ ‫‪F7 ١٢‬و‪0‬ت اﻹ)‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﺗﻘﺪﻳﻢ ﺍﻟﻤﺆﺫﻥ ﺃﻭ ﺍﻟﻤﻘﻴﻢ ﻟﻺﻣﺎﻡ( ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺆﺫﻥ ﻫﻮ ﺍﻟﻤﻘﻴﻢ ﻛﻤﺎ ﻫﻮ ﺍﻷﺻﻞ ﻓﻬﻮ ﻳﻘﺪﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﺃﻗﺎﻡ ﻏﻴﺮﻩ ﻟﻌﺎﺭﺽ‬ ‫ﻣﺜﻞ ﺃﻥ ﻻ ﻳﺤﻀﺮ ﺃﻭ ﻟﻢ ﻳﺆﺫﻥ ﻭﺻﻠﻮﺍ ﺑﻼ ﺃﺫﺍﻥ ﻓﺎﻟﺬﻱ ﺃﻗﺎﻡ ﻳﺆﺫﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ‬ ‫ﺍﻟﺘﻘﺪﻳﻢ ﻟﻠﻤﻘﻴﻢ ﺃﻭ ﺍﻟﻤﺆﺫﻥ ﻷﻧﻪ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﺍﻟﻨﺎﺱ ﻟﻠﺼﻼﺓ )ﻭﻛﺮﻩ( ﺗﻘﺪﻣﻪ‬ ‫)ﺑﻨﻔﺴﻪ( ﻭﺟﺎﺯ ﺃﻥ ﻳﻘﺪﻣﻪ ﻏﻴﺮ ﺍﻟﻤﺆﺫﻥ ﻭﺍﻟﻤﻘﻴﻢ ﺃﻣﺮﺍﻩ ﺃﻭ ﻟﻢ ﻳﺄﻣﺮﺍﻩ )ﻭﺟﺎﺯ ﺗﻘﺪﻳﻤﻪ‬ ‫ﻟﻨﻔﺴﻪ ﺑﻼ ﻛﺮﺍﻫﻴﺔ ﺇﻥ ﺗﺄﻫﻞ ﻛﺬﻟﻚ ﻭﻟﻢ ﻳﻜﻦ ﻳﻘﺪﻣﻪ ﺃﻭ ﻛﺎﻥ ﺇﻣﺎﻡ ﻣﻨﺰﻝ ﺍﺗﻔﻘﻮﺍ‬ ‫ﻋﻠﻴﻪ ﻭﻻ ﺗﻌﺘﻞ ﺻﻼﺓ ﺇﻣﺎﻡ ﻟﻢ ﻳﺮﺽ ﺑﻪ( ﻭﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺮﺿﻰ ﺃﻫﻞ ﺍﻟﺨﻴﺮ ﻭﺇﻥ‬ ‫ﺃﺧﻠﻔﻮﺍ ﻓﺤﺘﻰ ﻳﺘﻔﻘﻮﺍ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﻡ ﻓﻲ ﻣﺴﺠﺪ ﻣﻦ ﻛﺮﻫﻪ ﺻﺎﻟﺤﺎﻥ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻣﻤﻦ ﻳﺼﻠﻲ ﻓﻴﻪ )ﻭﻳﺮﻓﻖ ﺑﻤﻦ ﺧﻠﻔﻪ ﻭﻻ ﻳﺘﺒﺎﻃﺄ( ﻓﻲ ﺧﻔﻀﻪ‬ ‫ﻟﺮﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﻭﻻ ﻓﻲ ﺗﻌﻈﻴﻤﻪ ﻭﻻ ﻓﻲ ﻗﺮﺍﺀﺗﻪ ﺃﻭ ﺗﺤﻴﺎﺗﻪ ﻭﻻ ﻓﻲ ﺭﻓﻌﻬﻦ ﻣﻦ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻟﺴﺠﺪﺓ ﺃﺧﺮﻯ ﺃﻭ ﻟﺘﺤﻴﺎﺕ ﺃﻭ ﻟﻘﻴﺎﻡ ﺃﻭ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﺑﻞ ﻳﺼﻠﻲ ﺑﺎﻟﻘﻮﻡ‬ ‫ﺍﺣﺘﺴﺎﺑﺎ()‪.(٢‬‬ ‫‬‫ﺻﻼﺓ ﺃﺿﻌﻔﻬﻢ )ﻭﻟﻴﺴﻤﻌﻬﻢ ﺻﻮﺗﻪ‬ ‫‪ x ١٣‬ا‪+‬م ‪ M‬اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻘﻮﻡ ﺍﻟﻤﺄﻣﻮﻡ( ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ )ﺧﻠﻔﻪ ﻭﺳﻦ ﻟﻠﻮﺍﺣﺪ‬ ‫ﺃﻥ ﻳﻘﻮﻡ ﻳﻤﻴﻨﻪ( ﺑﺤﻴﺚ ﻳﺴﺒﻘﻪ ﺍﻹﻣﺎﻡ ﺑﻤﻨﻜﺒﻴﻦ‪ ،‬ﻭﻗﻴﻞ ﺑﺮﺟﻠﻴﻪ ﻭﻟﻮ ﺳﺎﻭﺍﻩ ﺑﺮﺃﺳﻪ‪،‬‬ ‫ﻭﺇﻥ ﺳﺒﻘﻪ ﺑﺄﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺟﺎﺯ ﻭﺇﻥ ﺳﺎﻭﺍﻩ ﺃﻭ ﺳﺒﻘﻪ ﺍﻹﻣﺎﻡ ﺑﻜﻠﻪ ﻓﻔﻲ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﻜﻼﻡ ﻓﻲ ﻗﻴﺎﻡ ﻏﻴﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻤﻴﻨﻪ ﻭﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻳﺴﺎﺭﻩ ﺃﻭ ﺧﻠﻔﻪ‪) ...‬ﻭﺳﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢١٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٦١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٢٠/٢١٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٦٢/٥٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪296‬‬ ‫ﻟﺮﺟﻠﻴﻦ ﺃﻥ ﻳﺼﻄﻔﺎ ﺧﻠﻔﻪ ﻭﺇﻥ ﺻﻠﻰ ﺑﻮﺍﺣﺪ ﺛﻢ ﺩﺧﻞ ﻋﻠﻴﻪ ﺛﺎﻥ ﺩﻓﻊ ﺍﻟﺪﺍﺧﻞ‬ ‫ﺍﻹﻣﺎﻡ ﻟﻠﻤﺤﺮﺍﺏ ﺇﻥ ﻛﺎﻥ ﺑﻤﺴﺠﺪ ﻭﺟﺮ ﺇﻟﻴﻪ ﺻﺎﺣﺒﻪ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻏﻴﺮﻩ ﺑﻌﺪ ﺃﻥ‬ ‫ﻳﻮﺟﻪ ﻻ ﻗﺒﻠﻪ )ﺛﻢ ﻳﺤﺮﻡ ﻓﻴﺼﻄﻒ ﻣﻌﻪ‪ (...‬ﻭﺇﻥ ﺗﺄﺧﺮ ﺇﻟﻴﻪ ﺻﺎﺣﺒﻪ ﻻ ﻳﺠﺮﻩ ﺃﻭ‬ ‫ﺗﻘﺪﻡ ﺍﻹﻣﺎﻡ ﻻ ﺑﺪﻓﻊ ﻟﻢ ﻳﻀﺮ‪ ...‬ﻭﺇﻥ ﺩﻓﻊ ﺍﻹﻣﺎﻡ ﺃﻭ ﺟﺮ ﺻﺎﺣﺒﻪ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺃﻋﺎﺩ‪ ...‬ﻭﺇﻥ ﺩﻓﻊ ﺍﻹﻣﺎﻡ ﺃﻭ ﺟﺮ ﺍﻟﻤﺄﻣﻮﻡ ﻭﻟﻢ ﻳﻨﺪﻓﻊ ﺃﻭ ﻟﻢ ﻳﻨﺠﺮ ﺃﻭ ﻟﻢ ﻳﺴﻊ‬ ‫ﺧﺎﺭﺟﺎ ﺃﻭ ﺇﺫﺍ ﺻﻠﻴﺎ ﺻﻠﻰ‪.‬‬ ‫‬‫ﺍﻟﻤﻘﺎﻡ ﺍﻹﻣﺎﻡ ﻗﺪﺍﻣﻬﻤﺎ ﻭﺇﻳﺎﻫﻤﺎ ﺧﻠﻔﻪ ﺻﻠﻰ ﻣﻨﻔﺮ ﺩﺍ‬ ‫ﻗﻠﻴﻼ ﻭﺟﺮﻫﻤﺎ ﺍﻟﺜﺎﻟﺚ ﺇﻥ ﺟﺎﺀ(‪) .‬ﻭﺇﻥ‬ ‫)ﻭﺇﻥ ﺍﺻﻄﻒ ﺭﺟﻼﻥ ﻳﻤﻴﻨﻪ ﺗﻘﺪﻣﻬﻤﺎ ‬ ‫ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﻻ ﻓﻮﻕ ﻓﺄﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻋﻦ ﻳﻤﻴﻨﻪ ﻓﻔﻲ ﺇﻋﺎﺩﺗﻬﻢ ﻗﻮﻻﻥ(‬ ‫ﺍﻹﻣﺎﻡ ﻹﺣﺮﺍﻣﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻭﺍﻟﻤﺄﻣﻮﻣﻴﻦ ﻟﻤﻮﺍﻓﻘﺘﻬﻢ‪) ...‬ﻭﻳﻌﻴﺪ ﺍﻟﺨﺎﻣﺲ‬ ‫ﻭﺣﺪﻩ( ﺩﻭﻧﻬﻢ ﻓﻲ ﻗﻮﻝ ﻭﺩﻭﻥ ﺍﻹﻣﺎﻡ ﻷﻧﻪ ﻟﻢ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‪) ...‬ﻭﺇﻥ ﺍﺻﻄﻒ ﺍﺛﻨﺎﻥ‬ ‫‬ ‫ﺷﻤﺎﻻ‪....‬‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻳﺴﺎﺭﻩ ﻭﺭﺟﺢ ﻓﺴﺎﺩﻫﺎ ﻭﺟﻮﺯ ﺇﻟﻰ ﻋﺸﺮﺓ( ﻭﺃﻛﺜﺮ ﻳﻤﻴ ﻨﺎ ﺃﻭ‬ ‫)ﻭﺍﺳﺘﺤﺴﻦ ﻟﻪ ﺃﻥ ﻳﻔﺮﺝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻗﺪﺭ ﻣﺎ ﻳﺒﻠﻎ ﻳﺪﻩ ﺇﻥ ﺍﺣﺘﺎﺝ‬ ‫ﻻﺳﺘﺨﻼﻑ ﻭﻻ ﺿﻴﺮ ﺇﻥ ﺟﺎﻭﺯ)‪.(١‬‬ ‫‪s #$„7 ١٤‬ف ا‪:M$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻨﻔﺮﺝ ﺍﻟﺼﻔﻮﻑ ﻗﺪﺭ ﺍﻟﺴﺠﻮﺩ ﺑﻼ ﺗﻀﺮﺭ( ﻭﻻ‬ ‫ﺗﻮﻗﻊ ﺿﺮ‪) ...‬ﻭﺍﺳﺘﺤﺴﻦ ﺗﻄﻮﻳﻠﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﺼﻔﻮﻑ )ﻗﺪﺭ ﺇﺳﻤﺎﻉ ﺍﻹﻣﺎﻡ( ﺇﻳﺎﻫﻢ‪،‬‬ ‫ﻭﻗﻴﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻳﻄﻮﻝ ﻣﻦ ﺍﻟﺤﺎﺋﻂ ﺍﻟﻐﺮﺑﻲ ﺇﻟﻰ‬ ‫ﺍﻟﺸﺮﻗﻲ‪) .‬ﻭﺍﻟﻤﻔﻀﻞ ﻓﻲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ( ﻗﺎﻝ ﮊ ‪» :‬ﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﻓﻲ ﺍﻟﺼﻒ‬ ‫ﺍﻷﻭﻝ ﺛﻢ ﻟﻢ ﻳﺠﺪﻭﺍ ﺇﻻ ﺃﻥ ﻳﺴﺘﻬﻤﻮﺍ ﻋﻠﻴﻪ ﻻﺳﺘﻬﻤﻮﺍ«)‪) (٢‬ﺛﻢ ﺗﺎﻟﻴﻪ ﺛﻢ ﻛﺬﻟﻚ‬ ‫ﻭﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺃﻓﻀﻞ ﺛﻢ ﻳﻤﻴﻨﻪ ﺇﻟﻰ ﺛﻼﺛﺔ ﻭﻗﻴﻞ ﻟﺴﺒﻌﺔ ﺛﻢ ﻳﺴﺎﺭﻩ ﺇﻥ ﺍﺳﺘﻮﻭﺍ‪....‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٢٠‬ ‪ ،٢٢٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.١٦٣‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪297‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺑﻴﻤﻴﻨﻪ ﺃﻛﺜﺮ ﺭﺟﻊ ﺍﻟﻨﻀﻞ ﻳﺴﺎﺭﻩ ﺣﺘﻰ ﻳﺴﺘﻮﻭﺍ‪ ...‬ﻭﺇﻥ ﺍﺻﻄﻔﻮﺍ ﻣﻦ‬ ‫ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻟﻠﻴﻤﻴﻦ ﻓﻘﻂ ﺃﻭ ﻟﻠﺸﻤﺎﻝ ﻟﻢ ﺗﻔﺴﺪ ﻋﻨﺪ ﺑﻌﺾ)‪.(١‬‬ ‫‪, ١٥‬ن ا‪7‬ء و‪:MRs‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﻤﺮﺃﺓ ﺗﺼﻠﻲ ﺧﻠﻒ ﺍﻟﺼﻔﻮﻑ ﻭﻟﻬﺎ ﻓﻀﻞ ﺃﻭﻟﻬﺎ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺻﻔﻮﻑ ﻧﺴﺎﺀ ﺑﻌﺪ ﺻﻔﻮﻑ ﺍﻟﺮﺟﺎﻝ ﻓﺄﻓﻀﻞ ﺻﻔﻬﻦ ﺍﻟﻤﺘﺄﺧﺮ ﻓﺎﻟﺘﺎﻟﻲ ﺇﻟﻰ ﺟﻬﺔ‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﺻﻠﻴﻦ ﻭﺣﺪﻫﻦ ﺑﺎﻟﺠﻤﺎﻋﺔ ﻓﺎﻷﻓﻀﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻓﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﺘﺎﻟﻲ‬ ‫ﻟﺼﻔﻮﻑ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻳﻌﺎﺭﺽ ﺑﻌﻤﻮﻡ ﺣﺪﻳﺚ‪» :‬ﺧﻴﺮ ﺻﻔﻮﻑ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻤﺆﺧﺮ«)‪،(٢‬‬ ‫ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﻛﻮﻥ ﺍﻹﻣﺎﻡ ﺭﺟﻼ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﻠﺔ ﺍﻟﺴﺘﺮ ﻋﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﻟﻰ‬ ‫ﻗﻮﻟﻪ‪» :‬ﺃﺧﺮﻭﻫﻦ ﻣﻦ ﺣﻴﺚ ﺃﺧﺮﻫﻦ ﺍﷲ«)‪ (٣‬ﻓﺈﻧﻪ ﻓﻲ ﺍﺟﺘﻤﺎﻋﻬﻦ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﻤﺼﻠﻴﺔ‬ ‫ﺑﻴﺴﺎﺭ ﺍﻹﻣﺎﻡ ﻭﺣﺪﻫﺎ ﻟﻬﺎ ﻓﻀﻞ ﺍﻟﻤﺼﻠﻲ ﺑﻴﻤﻴﻨﻪ‪ ،...‬ﻭﺍﻟﺘﻮﺳﻴﻂ ﻣﻨﺪﻭﺏ ﻭﺻﻮﺭﺗﻪ‬ ‫ﺍﻟﻜﺎﻣﻠﺔ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺸﻤﺎﻝ ﻋﺪﺩ ﺳﻮﺍﺀ)‪.(٤‬‬ ‫‪ ) ١٦‬ا ف و‪ FT‬اج‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻗﺪ ﺃﻣﺮ ﺑﺘﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﻭﺗﺮﺻﻴﺼﻬﺎ( ﺃﻱ‪:‬‬ ‫ﻭﺍﺟﺒﺎ ﺑﺎﻟﺤﺪﻳﺚ ﻛﺎﻧﺖ‬ ‫‬‫ﺍﻟﺘﺼﺎﻕ ﺍﻟﻮﺍﻗﻔﻴﻦ ﻓﻲ ﺍﻟﺼﻒ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﺮﺻﻴﺼﻬﺎ‬ ‫‬ ‫ﻣﻮﻗﻔﺎ ﺟﺮ‬ ‫ﻭﺍﺟﺒﺔ‪) ...‬ﻭﻛﻮﻥ ﺍﻷﻭﻝ ﻛﺼﺪﺭ ﺍﻟﻄﻴﺮ(‪) ...‬ﻭﺇﻥ ﺩﺧﻞ ﺭﺟﻞ ﻭﻟﻢ ﻳﺠﺪ‬ ‫ﺇﻟﻴﻪ ﺁﺧﺮ ﻣﻦ ﺻﻒ( ﻳﺼﻒ ﻣﻌﻪ‪) ...‬ﻭﻟﻴﺴﺎﻋﺪﻩ( ﻫﺬﺍ ﺍﻟﻤﺠﺮﻭﺭ ﻭﺇﻥ ﻟﻢ ﻳﺴﺎﻋﺪﻩ‬ ‫ﻓﻼ ﺑﺄﺱ‪) ...‬ﻭﺇﻥ ﺻﻠﻰ ﺧﻠﻒ ﺻﻒ ﻭﺣﺪﻩ( ﻭﻟﻢ ﻳﺠﺮ ﺇﻟﻴﻪ ﺁﺧﺮ ﻣﻦ ﺻﻒ‬ ‫)ﺃﻋﺎﺩ(‪ ...‬ﻭﺇﻥ ﺟﺮﻩ ﻭﻟﻢ ﻳﺴﺎﻋﺪﻩ ﻓﻮﻗﻒ ﻭﺣﺪﻩ ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻗﻒ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٢٥/٢٢٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٦٨ ،٥٦٥‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٢٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧٣/٥٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪298‬‬ ‫ﺑﺈﺯﺍﺀ ﺍﻹﻣﺎﻡ ﺻﺤﺖ ﻭﻟﻮ ﻟﻢ ﻳﺠﺮ ﺇﻟﻴﻪ ﺟﺮ ﺁﺧﺮ‪ ...‬ﻭﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺠﺒﺪ ﻣﺤﺮﻣﻬﺎ ﺃﻭ‬ ‫ﻣﻦ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻻﺻﻄﻔﺎﻑ ﻣﻌﻪ ﻛﺼﺒﻲ ﻭﻣﻦ ﻻ ﻳﺸﺘﻬﻲ ﻭﻛﺬﺍ ﺍﻟﻌﻜﺲ ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺠﺒﺬ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻭﻻ ﺍﻟﻤﺮﺃﺓ ﺭﺟﻼ ﻣﻄﻠﻘﺎ‪) ....‬ﻭﻳﺴﺪ ﺍﻟﻔﺮﺟﺔ ﺗﺎﻟﻴﻬﺎ ﻭﻫﻮ‬ ‫ﻭﺷﻤﺎﻻ‪) ...‬ﻭﺇﻻ ﻓﺴﺪﺕ ﺻﻼﺗﻪ( ﻭﺣﺪﻩ‪ ...‬ﻭﻻ ﺗﻨﺘﻘﺾ‬‫‬‫ﺍﻷﺑﻌﺪ ﻣﻦ ﺍﻹﻣﺎﻡ( ﻳﻤﻴ ﻨﺎ‬ ‫ﺻﻼﺓ ﺑﺎﻟﻔﺮﺟﺔ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻗﺪﺭ ﻣﻘﺎﻡ ﺍﻟﺮﺟﻞ ﻭﻟﻜﻦ ﺗﺘﺨﻠﻞ ﻓﻴﻪ ﺍﻟﺸﻴﺎﻃﻴﻦ‬ ‫ﻛﺄﻭﻻﺩ ﺍﻟﻀﺄﻥ‪) ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﻠﻔﻪ ﺳﺪﻫﺎ ﺍﻟﻠﺬﺍﻥ ﻳﻠﻴﺎﻧﻬﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬ ‫ﻭﺇﻻ ﻓﺴﺪﺕ ﺻﻼﺗﻬﻤﺎ ﻭﺣﺪﻫﻤﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪) ...‬ﻭﺟﺎﺯ( ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﻟﻠﻤﺼﻠﻲ )ﺳﺪﻩ( ﺇﻳﺎﻫﺎ )ﺇﻥ ﺭﺁﻫﺎ ﺃﻣﺎﻣﻪ ﻓﻲ ﺻﻒ(‪) ...‬ﻭﺇﻥ ﺫﻫﺐ ﺇﻟﻴﻬﺎ ﻓﺴﺪﻫﺎ‬ ‫ﻏﻴﺮﻩ ﺭﺟﻊ ﻟﻤﻜﺎﻧﻪ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻭﻗﻒ ﻣﻜﺎﻧﻪ ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﺧﺮﺝ ﻟﻤﺤﻞ‬ ‫ﺧﺮﺟﺎ ﻓﺴﺒﻘﻪ ﺍﻹﻣﺎﻡ ﺑﻌﻤﻞ ﺃﻋﺎﺩ ﻭﺭﺧﺺ ﻟﻪ‬ ‫‬‫ﺗﻴﺴﺮﺕ ﻓﻴﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﺇﻳﻤﺎﺀ ﺑﺮﺃﺳﻪ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻳﺠﺮ ﺭﺟﻠﻴﻪ ﻭﻫﻮ ﻳﻘﺮﺃ ﺇﻥ ﺫﻫﺐ ﻟﻠﺴﺪ ﻭﻻ ﺿﻴﺮ ﺇﻥ ﺭﻓﻊ‬ ‫ﺭﺟﻠﻴﻪ ﻭﻗﻴﻞ‪ :‬ﺗﻔﺴﺪ)‪.(١‬‬ ‫‪ ١٧‬وف ا‪+‬أة ‪ M‬اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻘﻒ ﺍﻣﺮﺃﺓ ﺧﻠﻒ ﺇﻣﺎﻡ ﺗﻠﻘﺎﺀ ﻛﺘﻔﻪ ﺍﻷﻳﺴﺮ( ﻭﺇﻥ‬ ‫ﻭﻗﻔﺖ ﺗﻠﻘﺎﺀ ﺍﻷﻳﻤﻦ ﺃﻭ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻻ ﺃﻳﻤﻦ ﻭﻻ ﺃﻳﺴﺮ ﺃﻭ ﺣﺎﺫﺗﻪ ﻣﻦ ﺍﻟﺠﻬﺔ‬ ‫ﺍﻟﻴﻤﻨﻰ ﻓﻔﻲ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ‪) ...‬ﻭﺑﻴﻨﻬﻤﺎ( ﺃﻱ‪ :‬ﺑﻴﻦ ﻣﺴﺠﺪﻫﺎ ﻭﻣﻮﻗﻔﻪ )ﻗﺪﺭ ﺻﻒ(‬ ‫ﻳﺼﻒ ﻓﻴﻪ ﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﺟﺎﺅﻭﺍ‪ ...‬ﻭﺇﻧﻤﺎ ﺗﺼﻠﻲ ﻣﻌﻪ ﺇﻥ ﻛﺎﻧﺖ ﻣﺤﺮﻣﺔ ﻣﻨﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﻠﻲ ﺑﺄﺟﻨﺒﻴﺔ )ﻭﺣﺪﻫﺎ( ﻓﺈﻥ ﺃﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺬﺍ ﻫﻲ ﻓﻲ‬ ‫ﺍﻟﺨﻠﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﺳﺘﺸﻬﻰ ﻣﻨﻬﺎ ﻓﻲ ﺻﻼﺗﻪ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ...‬ﻭﺇﻥ ﺻﻠﻰ ﺑﻬﺎ‬ ‫ﻭﺣﺪﻫﺎ ﻭﺑﺎﻟﺤﻀﺮﺓ ﻣﻦ ﻟﻢ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻌﻪ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﺑﻬﺎ ﻣﻊ ﺍﻣﺮﺃﺓ‬ ‫ﺃﺧﺮﻯ ﺃﻭ ﻣﻊ ﺭﺟﻞ ﺟﺎﺯ‪ ...‬ﻭﺇﻥ ﺻﻠﻰ ﺑﺎﻣﺮﺃﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺻﻔﻔﻦ ﻓﻲ ﻣﻘﺎﻡ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٣٠‬ ‪ ،٢٣٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧١/٥٧٠‬‬ ‫‪299‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ‪) ...‬ﻭﺇﻥ ﺻﻠﺖ ﻣﺤﺮﻣﺘﻪ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ( ﻛﻤﺎ ﻫﻮ ﺑﺸﺄﻧﻬﺎ )ﺍﻧﺘﻘﻀﺖ ﺇﻥ‬ ‫ﺟﺎﻭﺯ ﺳﺠﻮﺩﻫﺎ ﻣﻨﻜﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ( ﻣﺎ ﻟﻢ ﻳﺘﺴﺎﻭﻳﺎ )ﻭﺟﻮﺯ ﻟﻮ ﺗﺴﺎﻭﻯ ﺳﺠﻮﺩﻫﻤﺎ(‬ ‫ﻳﺴﺎﺭﺍ ﺃﻥ ﻳﺤﺎﺫﻱ ﺳﺠﻮﺩﻫﺎ ﺭﻛﺒﺘﻪ‪ ،‬ﻭﺍﻷﺟﻨﺒﻴﺔ‬ ‫‬‫ﻭﺍﺳﺘﺤﺴﻦ ﺑﻌﺾ ﺃﻥ ﺻﻠﺖ‬ ‫ﻛﺎﻟﻤﺤﺮﻣﺔ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺣﻴﺚ ﻗﻴﻞ ﺑﺼﺤﺔ ﺻﻼﺗﻬﺎ ﻭﺣﺪﻫﺎ ﻣﻌﻪ )ﻭﻻ ﺗﺼﺢ(‬ ‫ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺃﻣﺎ ﺑﻼ ﺇﻣﺎﻣﺔ ﻓﺘﺼﻠﻲ ﻣﺤﺮﻣﺘﻪ ﻭﻟﻮ ﻗﺪﺍﻣﻪ ﻭﻫﻮ ﻏﻴﺮ ﻣﺼﻞ‬ ‫ﺃﻭ ﻣﺼﻞ ﺇﻥ ﺃﺣﺮﻣﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻻ ﻓﻘﻮﻻﻥ)‪...(١‬‬ ‫‪ x ١٨‬اا‪ F-‬و‪$N‬ه ‪ M‬اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻘﻒ ﺍﻟﻮﺍﺣﺪ ﻳﻤﻴﻦ ﺍﻹﻣﺎﻡ( ﻟﻔﻀﻠﻪ )ﻭﺍﻟﻤﺮﺃﺗﺎﻥ‬ ‫ﺧﻠﻒ ﺍﻟﻮﺍﺣﺪ( ﻭﻛﺬﺍ ﺍﻟﺜﻼﺙ ﻓﺄﻛﺜﺮ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺜﻼﺙ ﻓﺄﻛﺜﺮ‬ ‫ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻭﺑﻴﻨﻪ ﻗﺪﺭ ﺻﻒ ﺑﻼ ﻧﻘﺺ ﺑﺰﻳﺪﺍ ﺃﻭ ﻧﻘﺺ‪ ،‬ﻭﺇﻥ ﻭﻗﻒ ﻳﺴﺎﺭﻩ‬ ‫ﺃﻭ ﺧﻠﻒ ﻳﺴﺎﺭﻩ ﺃﻭ ﻭﺍﺣﺪﺓ ﺧﻠﻒ ﻭﺍﺣﺪﺓ ﻓﺨﻼﻑ‪) ....‬ﻭﺍﻟﻮﺍﺣﺪﺓ( ﺗﻘﻒ‬ ‫ﺧﻠﻒ ﺍﻟﻮﺍﺣﺪ )ﻛﺬﻟﻚ( ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻤﺮﺃﺗﻴﻦ )ﺃﻭ ﺣﻴﺚ ﺷﺎﺀﺕ ﺇﺫ ﻻ ﺻﻒ‬ ‫ﻋﻠﻴﻬﺎ(‪) ...‬ﻭﺇﻥ ﻭﻗﻔﺖ ﻳﻤﻴﻦ ﺍﻹﻣﺎﻡ( ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺮﺟﻞ ﺃﻭ ﻳﻤﻴﻦ ﺍﻟﺮﺟﻞ‬ ‫)ﻭﺃﺣﺮﻡ ﺍﻹﻣﺎﻡ ﻋﻠﻴﻬﺎ ﻛﺬﻟﻚ ﺃﻋﺎﺩ ﺇﻥ ﻋﻠﻢ ﻭﺇﻻ ﺃﻋﺎﺩﺕ ﺩﻭﻧﻪ(‪) ...‬ﻭﻳﻘﺘﺪﻱ‬ ‫ﺑﻌﺾ ﺍﻟﺼﻔﻮﻑ ﺑﺒﻌﺾ ﺇﻥ ﻛﺜﺮﺕ( ﻭﺑﻌﺾ ﺍﻟﺼﻒ ﺑﺒﻌﻀﻪ‪) ...‬ﻭﺇﻥ ﺃﺣﺮﻡ‬ ‫ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺼﺢ ﻣﻨﻪ ﻛﺤﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﺃﻭ ﺟﻨﺐ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻋﺎﺩﻩ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻹﺣﺮﺍﻡ ﺇﻥ ﺗﻌﻤﺪﻩ‪) (...‬ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻰ ﻣﻌﻴﻨﻴﻦ( ﻓﺈﻥ ﻓﻌﻠﻞ ﻭﺟﺎﺀ ﻏﻴﺮﻫﻢ‬ ‫ﻓﻔﻲ ﻓﺴﺎﺩ ﺻﻼﺓ ﺍﻟﻐﻴﺮ ﻗﻮﻻﻥ‪) ....‬ﻭﻳﻌﻴﺪ ﻫﻮ ﻭﻣﻦ ﺧﻠﻔﻪ ﺍﻹﺣﺮﺍﻡ ﺇﻥ ﺃﺣﺮﻡ‬ ‫ﻋﻠﻰ ﻓﺮﺟﺔ ﺑﺼﻒ( ﻗﺪﺭ ﻣﺎ ﻳﻘﻒ ﺍﻟﺮﺟﻞ‪) ...،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪﺃﻱ‪ :‬ﻓﻲ‬ ‫ﺍﻟﺼﻒﺍﻣﺮﺃﺓ ﺃﻭ ﺣﺎﺫﻯ ﺻﻒ ﻧﺴﺎﺀ ﺻﻒ ﺭﺟﺎﻝ ﺃﻋﺎﺩﻭﺍ ﻫﻢ ﻭﻫﻦ( ﻭﻗﻴﻞ‪:‬‬ ‫ﻫﻦ ﺇﻥ ﺃﺣﺮﻡ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻻ ﺃﻋﺎﺩﺗﺎ ﺇﻟﻴﻬﻦ ﻭﺗﺎﻟﻴﺘﻬﻢ )ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٣٤‬ ‪ ،٢٣٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪300‬‬ ‫ﻣﺤﺮﻣﺎ ﻟﻬﻦ( ﻭﻳﻌﻴﺪ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﺧﻠﻔﻬﻦ ﺇﻥ ﺃﺣﺮﻡ ﻋﻠﻴﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ‪...‬‬ ‫‬ ‫)ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻢ( ﺑﻴﻦ ﺻﻒ ﺍﻟﺮﺟﺎﻝ ﻭﺻﻒ ﺍﻟﻨﺴﺎﺀ )ﻓﺮﺟﺔ(‪) ...‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻌﻴﺪﻭﻥ ﻣﻄﻠﻘﺎ ﺇﻥ ﺃﺣﺮﻡ ﻋﻠﻰ ﺫﻟﻚ)‪.(١‬‬ ‫‪2 ١٩‬ذاة ا^‪+; 1‬أة ‪ UR‬ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ ﻟﺮﺟﻞ ﻣﺤﺎﺫﺍﺓ( ﺃﺟﻨﺒﻴﺔ )ﺑﺼﻼﺓ( ﻓﻲ ﻏﻴﺮ‬ ‫ﺻﻒ‪ ،‬ﺃﻣﺎ ﻓﻴﻪ ﻓﻨﺎﻗﺾﻣﺒﻄﻞ)ﻛﻌﻜﺴﻪ ﺑﻼ ﻧﻘﺾ ﺇﻥ ﻟﻢ ﻳﺘﻤﺎﺳﺎ ﺑﺒﺪﻥ( ﻭﻟﻮ‬ ‫ﻣﻦ ﻓﻮﻕ ﺍﻟﺜﻮﺏ ﺇﺫﺍ ﻭﺻﻞ ﻣﺴﻪ ﺇﻟﻴﻬﺎ ﻣﻦ ﻓﻮﻗﻪ‪ ،‬ﻓﺈﻥ ﺗﻤﺎﺳﺎ ﺃﻋﺎﺩ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﺍﻟﺼﻼﺓ‪ ...‬ﻭﻻ ﻧﻘﺾ ﺇﻥ ﻛﺎﻧﺎ ﻣﺤﺮﻣﻴﻦ‪.(٢)...‬‬ ‫‪ ٢٠‬ارع اﻹم وا!‪ M /DK‬ا‪:M$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻭﻗﻒ ﺍﻹﻣﺎﻡ ﺑﻤﺮﺗﻔﻊ ﻭﺣﺪﻩ ﻣﻦ ﻣﺼﻠﻰ‬ ‫ﺍﻟﻘﻮﻡ ﻗﺪﺭ ﺫﺭﺍﻉ ﻓﺴﺪﺕ( ﻋﻠﻰ ﺍﻟﻜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﺫﻟﻚ ﻟﻨﻬﻲ ﺍﻹﻣﺎﻡ‬ ‫ﻛﺒﺮﺍ )ﻭﻟﺘﻌﺴﺮ ﺍﻻﺳﺘﺨﻼﻑ ﻋﻠﻴﻪ‪) (...‬ﻭﺇﻥ ﺗﺴﻔﻞ‬ ‫ﻋﻦ ﺍﻻﺭﺗﻔﺎﻉ ﻭﻷﻥ ﻓﻴﻪ ‬ ‫ﺑﺪ ﻣﻨﻪ‬ ‫ﻣﻨﻬﻢ ﺻﺤﺖ ﻭﻟﻮ ﻟﻢ ﻳﻘﻒ ﻣﻌﻪ ﺃﺣﺪ( ﻷﻥ ﺍﻟﺘﺴﻔﻞ ﺍﺗﻀﺎﻉ )ﻭﻗﻴﻞ‪ :‬ﻻ ‬ ‫ﻻﺣﺘﻴﺎﺟﻪ ﻻﺳﺘﺨﻼﻑ( ﻭﺇﻥ ﺗﺴﻔﻞ ﻭﺣﺪﻩ ﻓﺴﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻠﻮ ﻭﻳﻌﻠﻲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻻ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﺠﻨﺐ ﻭﺍﻟﻤﺠﻨﻮﻥ ﺃﻻ‬ ‫ﻳﻘﻄﻌﺎ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﺃﺧﺬ ﻗﻔﺎ ﺍﻹﻣﺎﻡ ﻭﻻ ﻳﻌﺪﺍﻥ ﻓﺴﺤﺔ ﻭﻻ ﻳﻌﺪ ﺍﻟﻄﻔﻞ ﻓﺴﺤﺔ‪،‬‬ ‫ﻗﺎﻋﺪﺍ ﺃﻥ ﻳﻘﻌﺪ ﻭﺳﻂ ﺍﻟﺼﻒ ﻭﻟﻮ ﻓﻲ ﻗﻔﺎ ﺍﻹﻣﺎﻡ ﻓﻲ‬ ‫‬‫ﻭﻳﺠﻮﺯ ﻟﻤﻦ ﻳﺼﻠﻲ‬ ‫ﺍﻟﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻭﻣﺎ ﺑﻌﺪﻩ ﻭﻛﺬﺍ ﺍﻷﻭﻝ ﻟﻜﻦ ﻻ ﻳﺤﺴﻦ ﺫﻟﻚ ﻓﻲ ﺍﻟﺼﻒ ﻭﻟﻮ‬ ‫ﻓﻲ ﻗﻔﺎ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻭﻣﺎ ﺑﻌﺪﻩ ﻭﻛﺬﺍ ﺍﻷﻭﻝ ﻟﻜﻦ ﻻ ﻳﺤﺴﻦ ﺫﻟﻚ‬ ‫ﻓﻲ ﺍﻷﻭﻝ ﺑﻞ ﻳﺤﺴﻦ ﺃﻥ ﻳﻠﻲ ﻗﻔﺎﻩ ﻣﺎ ﻳﺴﺘﺨﻠﻒ‪ ،‬ﻭﻓﻴﻤﻦ ﻟﻪ ﻣﺘﺎﻉ ﻓﻲ ﺃﻗﺼﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٣٦‬ ‪ ،٢٣٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧٦‬‬ ‫‪301‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻣﺴﺠﺪ ﻭﺻﻠﻰ ﻓﻴﻪ ﻭﺣﺪﻩ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ﻣﺨﺎﻓﺔ ﺍﻟﺘﻠﻒ ﺃﻥ ﻻ ﺗﻔﺴﺪ‪ ،‬ﻭﺗﻘﻄﻊ‬ ‫ﺍﻟﺴﺎﺭﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻗﺪﺭ ﺭﺟﻞ ﻻ ﻋﻠﻰ ﻣﻦ ﺧﻠﻔﻬﺎ ﺃﻭ ﺃﻣﺎﻣﻬﺎ ﺃﻭ ﺧﻠﻒ‬ ‫ﺍﻹﻣﺎﻡ ﻭﻟﻮ ﻣﻦ ﺻﻔﻬﺎ)‪.(١‬‬ ‫‪ M ٢١‬أ‪,-‬م اﻹ) وا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﻭﻻ ﻳﺼﻠﻲ ﻗﺒﻞ ﺭﺟﻞ ﻣﻦ ﺩﺍﺧﻞ ﻣﺴﺠﺪ ﺇﻟﻰ ﺇﻣﺎﻡ ﺧﺎﺭﺟﻪ( ﻟﺌﻼ ﻳﻜﻮﻥ‬ ‫ﺗﺎﺑﻌﺎ )ﻭﺍﻟﻤﺨﺘﺎﺭ ﺟﻮﺍﺯﻩ( ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻤﺮﻳﺾ ﻭﺫﻱ ﻋﻠﺔ ﻓﻘﻂ ﻭﺗﺠﻮﺯ‬ ‫ﺍﻟﻤﺴﺠﺪ ‬ ‫ﻣﻦ ﺧﺎﺭﺟﻪ ﻟﺪﺍﺧﻠﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺳﺘﺮ ﻭﻛﺎﻥ ﻓﻴﻪ ﻛﻮﺓ ﻳﺒﺼﺮ ﺑﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ ﺧﻠﻔﻪ‬ ‫ﻭﻟﻮ ﺻﻐﻴﺮﺓ‪...‬‬ ‫‪ ٢‬ )ﻭﻻ ﺗﻨﻌﻘﺪ ﻋﻠﻰ ﺇﻣﺎﻣﻴﻦ( ﻓﻲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﻟﻘﻮﻡ ﻣﺘﺒﻌﻴﻦ ﻟﻬﻤﺎ ﻛﺎﺗﺒﺎﻉ‬ ‫ﺍﻟﻮﺍﺣﺪ ﺇﻣﺎﻣﻪ )ﺍﺗﻔﺎﻗﺎ(‪....‬‬ ‫‪ ٣‬ )ﻭﺇﻥ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ ﺧﻠﻔﻪ ﺷﺎﺭﻉ ﺃﻭ ﻧﻬﺮ ﺃﻭ ﻃﺮﻳﻖ ﺃﻭ ﻣﻘﺒﺮﺓ ﺃﻭ‬ ‫ﻣﺰﺑﻠﺔ ﺃﻭ ﻧﺠﺲ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺎﻷﺭﺟﺢ ﺍﻹﻋﺎﺩﺓ ﻭﺭﺧﺺ‪...‬‬ ‫‪ ٤‬ )ﻭﻻ ﺗﺼﻠﻲ ﺟﻤﺎﻋﺘﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﺑﻤﺴﺠﺪ ﻭﺍﺣﺪ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﻭﻗﺖ‬ ‫ﻭﺍﺣﺪ ﻭﺟﻤﺎﻋﺔ ﺑﻌﺪ ﺃﺧﺮﻯ ﻭﻟﻮ ﺻﻼﺓ ﺳﻨﺔ ﺑﻼ ﻧﻘﺾ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ﺇﻥ‬ ‫ﻭﻗﻌﺖ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﻟﻨﻘﺾ‪ ....‬ﻭﻳﺠﻮﺯ ﺫﻟﻚ ﺑﺼﻼﺗﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ ﻭﺍﺣﺪﺓ ﺑﻌﺪ‬ ‫ﺃﺧﺮﻯ‪....‬‬ ‫‪ ٥‬ )ﻭﺇﻥ ﺃﺣﺮﻡ ﺇﻣﺎﻡ ﺩﺍﺧﻞ ﻣﺴﺠﺪ ﻓﺄﺗﻤﻬﺎ ﺧﺎﺭﺟﻪ ﺑﻌﺬﺭ ﻓﻼ ﺗﺼﻠﻲ ﺟﻤﺎﻋﺔ‬ ‫ﺃﺧﺮﻯ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﺑﻌﺪ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻘﺾ ﺇﻥ ﺻﻠﺘﻬﺎ ﻗﻮﻻﻥ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫ﻻ ﺗﻨﺘﻘﺾ‪ ...‬ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ ﺇﻣﺎﻣﻴﻦ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻓﻲ ﺻﻼﺓ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٤٠‬ ‪ ،٢٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪302‬‬ ‫ﻭﺍﺣﺪﺓ‪ ...‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺟﻤﺎﻋﺔ ﺑﻌﺪ ﺟﻤﺎﻋﺔ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪) ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﺩﺍﺧﻼ ﺑﻌﺬﺭ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﺼﻠ‪‬ﻰ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‬ ‫‬‫ﺃﺣﺮﻡ ﺑﻨﺎﺱ ﺧﺎﺭﺟﻬﺎ ﻓﺄﺗﻤﻬﺎ ﺑﻬﻢ‬ ‫ﺃﻳﻀﺎ( ﺑﻌﺪ ﻭﻟﻮ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﺑﺠﻤﺎﻋﺔ )ﺃﺧﺮﻯ ﻷﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺤﻞ‬ ‫ﻓﻴﻪ ‬ ‫ﺃﺣﺮﻡ ﻓﻴﻪ‪.(...‬‬ ‫‪ ٦‬ )ﻭﻻ ﺑﺄﺱ ﺑﺠﻤﺎﻋﺎﺕ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﺃﺧﺮﻯ( ﻭﻟﻮ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪) ...‬ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﻏﻴﺮ ﻣﻌﻤﻮﺭ ﻭﺇﻥ ﺍﺗﺤﺪﺕ ﺻﻼﺗﻬﺎ )ﻛﻤﺴﺠﺪ ﺳﺎﺣﻞ( ﻟﻠﺒﺤﺮ )ﺃﻭ ﺳﻮﻕ(‬ ‫ﻭﻣﺴﺠﺪ ﺍﻟﻤﻘﺒﺮﺓ‪ ،‬ﻭﺗﺠﻮﺯ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﺑﺠﻤﺎﻋﺔ ﺑﻌﺪ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﺴﺠﺪﺍ ﻟﻌﺬﺭ ﺟﺎﺯ‪.‬‬ ‫‬‫ﺧﺎﺭﺟﺎ ﻓﺪﺧﻼ‬ ‫‬‫ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺇﻥ ﺃﺣﺮﻡ ﺇﻣﺎﻣﺎﻥ‬ ‫‪ ٧‬ )ﻭﻛﺮﻩ ﻟﻤﺴﺎﻓﺮ ﺟﻤﻊ ﺻﻼﺓ ﺑﻤﺴﺠﺪ ﻣﻘﻴﻤﻴﻦ ﺑﻼ ﺇﺫﻧﻬﻢ( ﻭﺃﻣﺎ ﺍﻟﻤﻘﻴﻤﻮﻥ‬ ‫ﻓﻼ ﻳﺼﻠﻮﻥ ﻓﻴﻪ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺎﺩ ﻟﻬﻢ ﻓﻲ ﺟﻤﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪) ...‬ﻭﺟﺎﺯ ﺍﻹﺫﻥ ﻣﻦ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ(‪) ...‬ﻭﻫﻞ ﺟﺎﺯ ﺇﺫﻥ ﻣﻘﻴﻢ ﻧﺰﻉ ﻭﻃﻨﻪ ﻣﻦ ﻣﻨﺰﻝ ﻣﺎ ﺻﻠﻰ ﺇﻗﺎﻣﺔ ﻓﻴﻪ‬ ‫ﺃﻡ ﻻ؟ ﻗﻮﻻﻥ‪) ،‬ﻭﻛﺬﺍ ﻣﺪﻳﻨﺔ ﺫﺍﺕ ﺣﺎﺭﺍﺕ( ﻛﻞ ﺣﺎﺭﺓ ﺑﻤﺴﺠﺪﻫﺎ ﻻ ﻳﺼﻠﻲ ﺃﻫﻞ‬ ‫ﻛﻞ ﺣﺎﺭﺓ ﺑﺠﻤﺎﻋﺔ ﺑﻤﺴﺠﺪ ﻛﻞ ﺑﻼ ﺇﺫﻥ ﺃﻫﻠﻪ‪) ...‬ﻭﻻ ﻣﺴﺎﻓﺮ ﺑﻤﺴﺠﺪ ﺣﺎﺭﺓ ﺑﺈﺫﻥ‬ ‫ﺃﻫﻞ ﺃﺧﺮﻯ‪.(...‬‬ ‫‪ ٨‬ )ﻭﺇﻥ ﺣﺎﻝ ﺑﻴﻦ ﻗﻮﻡ ﻭﺇﻣﺎﻣﻬﻢ ﻣﺎﻧﻊ( ﻛﻨﺠﺲ ﻭﻏﻴﺮﻩ ﻣﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻼﺓ‬ ‫ﺧﻠﻔﺎ‪)....‬ﺇﻥ ﺃﻣﻜﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﻟﻢ‬‫‬ ‫ﺷﻤﺎﻻ ﺃﻭ ‬ ‫)ﻣﻦ ﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﺗﺤﻮﻟﻮﺍ( ﻳﻤﻴ ﻨﺎ ﺃﻭ‬ ‫ﻳﺠﺪﻭﺍ( ﺗﺤﻮﻟﻮﺍ )ﺣﺘﻰ ﺳﺒﻘﻬﻢ ﺑﻌﻤﻞ ﺃﻋﺎﺩﻭﺍ( ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺍﻟﻌﻤﻞ‬ ‫ﻗﻴﺎﻣﺎ ﺃﻭ ﻗﻌﻮ ﺩﺍ‬ ‫ﻭﺫﻟﻚ ﺇﺫﺍ ﺣﺪﺙ ﻟﻬﻢ ﺍﻟﻤﺎﻧﻊ‪) ...‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻌﺬﺭ ﻛﻤﺎﺀ ﺃﻭ ﻃﻴﻦ ﺃﻭ ‬ ‫ﺇﻥ ﺣﺪﺙ ﺇﻟﻴﻬﻢ ﻣﺮﺽ ﻭﺇﻥ ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﺍﺿﻄﺠﺎﻉ ﺍﻓﺘﺮﻗﻮﺍ ﻣﻌﻪ( ﻭﺃﺗﻤﻮﺍ ﻓﺮﺍﺩﻯ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻭﻥ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻮﻥ ﻣﻌﻪ ﻣﻀﻄﺠﻌﻴﻦ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٤٢‬ ‪ ،٢٤٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٥٧٨‬ ‪.٥٨١‬‬ ‫‪303‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫‪ ٢٢‬إ‪s‬ﻼح اد أ‪7a‬ء ‪s‬ﻼة ا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﺇﻥ ﺭﺃﻯ ﻣﺼﻞ ﻣﺎ ﺧﺎﻑ ﻓﺴﺎﺩﻩ ﻛﻤﺎﻝ ﺃﻭ ﻧﻔﺲ ﺍﺷﺘﻐﻞ ﺑﺈﺻﻼﺣﻪ( ﺇﻥ ﻟﻢ‬ ‫ﻣﻌﺎ؛ ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﺍﺷﺘﻐﻞ ﺑﻬﻤﺎ ﺑﻤﺮﺓ ﺗﺎﺭﺓ‬ ‫ﻳﻤﻜﻨﻪ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻹﺻﻼﺡ ‬ ‫ﻓﻴﻬﺎ ﻭﺗﺎﺭﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺧﺎﻑ ﻓﺴﺎﺩﻩ )ﻣﻴﺘﺎ( ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﺢ ﻣﺎﻝ ﻧﻔﺴﻪ ﻟﻢ ﻳﻌﺪ‬ ‫ﺑﺪ ﻟﻪ ﻣﻨﻪ ﻭﻟﻴﺲ ﻟﻪ‬ ‫ﻣﻀﻴﻌﺎ ﻷﻧﻪ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﻠﺢ ﻣﺎﻟﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻻ ‬ ‫‬ ‫ﻏﻴﺮﻩ ﻛﻐﺬﺍﺀ ﻭﻋﺸﺎﺀ )ﻭﺑﻨﻰ( ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺻﻠﺢ ﻣﺎﻟﻪ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ ﺟﺎﻭﺯ ﻭﺃﻋﺎﺩ‪،‬‬ ‫ﻭﺇﻥ ﻗﻄﻌﻬﺎ ﻭﺃﺻﻠﺢ ﻓﺴﺎﺩ ﻣﺎﻝ ﺃﻭ ﻧﻔﺲ ﻭﺍﺳﺘﺄﻧﻔﻬﺎ ﻟﻢ ﺗﻠﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻻ ﻳﻜﻔﺮ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺼﻼﺓ ﻹﺻﻼﺡ ﺃﻭ ﻟﻮﺿﻮﺀ ﻣﻦ ﻗﻲﺀ ﺃﻭ‬ ‫ﻓﻲ ﻗﻮﻝ ‬ ‫ﺭﻋﺎﻑ ﺃﻭ ﺧﺪﺵ ﻟﻴﺲ ﻓﻲ ﺣﻜﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻓﻲ ﺣﻜﻤﻪ ﺃﻟﺰﻣﻪ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻹﺻﻼﺡ ﺇﺯﺍﻟﺔ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ ﻗﻞ ﺃﻭ‬ ‫ﻛﺜﺮ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻀﺮ ﻋﻦ ﻧﻔﺴﻪ ﺃﻭ ﻏﻴﺮﻩ ﻗﻞ ﺍﻟﻀﺮ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻓﻴﻨﺠﻲ ﺍﻟﺼﺒﻲ ﻭﺍﻷﻋﻤﻰ‬ ‫ﻭﺍﻟﻌﺎﺟﺰ ﻭﺍﻟﻐﺎﻓﻞ ﻭﻣﻦ ﺍﺣﺘﺎﺝ ﻟﻌﻮﻥ ﻣﻦ ﻛﻞ ﺿﺮ ﻛﻮﻗﻮﻉ ﻭﺩﺍﺑﺔ ﻭﺳﺒﻊ )ﻭﺇﻻ( ﺃﻱ‪:‬‬ ‫ﻟﻢ ﻳﺨﻒ ﺍﻟﻔﺴﺎﺩ )ﺻﻠﻰ ﻭﺭﺟﻊ( ﺃﻱ‪ :‬ﺻﺎﺭ )ﺇﻟﻴﻪ ﻭﺇﻥ ﺧﺎﻑ ﻓﻮﺗﻬﺎ( ﻭﻓﺴﺎﺩﻩ ﻟﻜﻦ‬ ‫ﻳﻈﻬﺮ ﻟﻪ ﺃﻧﻪ ﻳﺪﺭﻙ ﻗﺒﻞ ﺍﻟﻔﺴﺎﺩ ﻭﻃﻤﻊ ﻓﻲ ﺫﻟﻚ )ﺍﺧﺘﺼﺮﻫﺎ ﻗﺪﺭ ﻣﺎ ﻳﺒﻠﻐﻪ( ﻣﺎ ﻳﺒﻠﻎ‬ ‫ﻣﺎ ﺧﻴﻒ ﻓﺴﺎﺩﻩ ﺃﻭ ﻣﺎ ﻳﺒﻠﻎ ﺍﻹﺻﻼﺡ )ﻗﺒﻞ ﻓﺴﺎﺩﻩ ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ( ﺑﻠﻮﻏﻪ ﻗﺒﻞ‬ ‫ﻓﺴﺎﺩﻩ )ﺇﻻ ﺑﺈﻳﻤﺎﺀ ﺃﻭ ﺗﻜﺒﻴﺮ ﻓﻌﻞ ﺛﻢ ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﺍﺷﺘﻐﺎﻝ ﺑﻪ ﻭﺑﻬﺎ ﻓﻌﻞ(‬ ‫ﺑﺄﻥ ﻳﺼﻠﻲ ﻭﻳﺼﻠﺢ ﻓﻲ ﺁﻥ ﻭﺍﺣﺪ‪ ...‬ﻭﺇﻥ ﺧﺎﻑ ﻓﻮﺗﻬﺎ ﻭﻓﻮﺕ ﺍﻹﺻﻼﺡ ﺻﻠﻰ‬ ‫ﺑﺘﻴﻤﻢ ﻭﺃﺻﻠﺢ ﻭﻟﻮ ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺫﻟﻚ )ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻥ ﻓﺴﺪ‬ ‫ﺑﻌﺪ(‪...‬‬ ‫‪ ٢‬ )ﻭﺇﻥ ﺧﺎﻑ ﻓﻮ ﺗﺎ ﻭﻓﺴﺎ ﺩﺍ ﺍﺧﺘﺼﺮﻫﺎ( ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﻴﺖ ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﺼﻼﺓ‬ ‫ﻭﺍﻹﺻﻼﺡ )ﻭﻻ ﻳﻘﺮﺃ ﺣﻴﻦ ﻳﺼﻠﺢ( ﺍﻟﻤﺎﻝ ﺃﻭ ﺍﻟﻨﻔﺲ )ﺇﻥ ﻟﻢ ﻳﺨﻒ ﻓﻮ ﺗﺎ(‬ ‫ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺮﺃ )ﻭﺇﻥ ﺃﺻﻠﺤﻪ( ﺃﻱ‪ :‬ﺍﻟﻔﺴﺎﺩ )ﺇﻣﺎﻣﻬﻢ ﺍﺭﺗﻘﺒﻮﻩ ﻭﻟﻮ ﻃﺎﻝ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪304‬‬ ‫ﺍﺷﺘﻐﺎﻟﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﺎ ﻟﻢ ﻳﺨﺎﻓﻮﺍ ﻓﻮﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻓﻮﺍ‬ ‫ﺍﻟﻔﻮﺕ ﺃﺗﻤﻮﺍ ﻓﺮﺍﺩﻯ )ﺇﻥ ﻟﻢ ﻳﻐﺐ ﻋﻨﻬﻢ( ﻭﺇﻥ ﻏﺎﺏ ﺃﺗﻤﻮﺍ ﻓﺮﺍﺩﻯ ﻭﺃﺟﻴﺰ ﺃﻥ ﻳﺆﻡ‬ ‫ﺑﻬﻢ ﺃﺣﺪ ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻭﻥ‪.‬‬ ‫‪ ٣‬ )ﻭﺇﻥ ﺃﺣﺪﺙ ﺑﻤﺎ ﻳﺒﻨﻲ ﻓﻴﻪ( ﻭﻫﻮ ﺍﻟﻘﻲﺀ ﻭﺍﻟﺮﻋﺎﻑ ﻭﺍﻟﺨﺪﺵ )ﻓﺨﺮﺝ‬ ‫ﻭﻟﻢ ﻳﺴﺘﺨﻠﻒ ﻣﻀﻮﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺴﺎﺩ ﺇﻧﻤﺎ ﻳﺼﻠﺢ ﺑﻌﺎﻣﺔ ﻣﻀﻮﺍ ﺇﻟﻴﻪ( ﻣﻌﻪ ﻭﺑﻨﻮﺍ‬ ‫ﻓﻲ ﻣﻮﺿﻌﻬﻢ ﺫﻟﻚ ﻭﺟﺎﺯ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻤﻮﺿﻊ ﺍﻷﻭﻝ‪) ...‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬ ‫ﺣﺎﻝ ﺇﺻﻼﺣﻪ ﺍﻟﻔﺴﺎﺩ ﻭﺟﻮﺯ ﻭﻻ ﻧﻘﺾ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﺼﻠﺤﻪ ﺇﻻ ﺑﺎﺳﺘﺪﺑﺎﺭ ﺍﻟﻘﺒﻠﺔ(‬ ‫ﻭﻣﻦ ﻓﻌﻞ ﺣﺎﺟﺔ ﻏﻴﺮ ﺍﻹﺻﻼﺡ ﺃﻭ ﻣﺲ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﺼﻼﺓ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ‬ ‫ﺍﺣﺘﺎﺝ ﻟﻤﺴﻪ ﺇﻻ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻜﻼﻡ ﻭﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ)‪.(١‬‬ ‫‪ ٤‬ )ﻭﻳﺮﺟﻊﺍﻹﻣﺎﻡﺇﻟﻰ ﺍﻟﻘﻮﻡ ﺑﻌﺪﻩﺍﻹﺻﻼﺡﻭﻳﺘﻢ ﺑﻬﻢ ﻭﺇﻥ ﺃﺗﻤﻬﺎ‬ ‫ﻓﻲ ﻣﻮﺿﻌﻪ ﺫﻟﻚ ﺟﺎﺯ ﺇﻥ ﺳﻤﻌﻮﺍ ﻟﻪ ﻭﺇﻻ ﺻﺤﺖ ﺻﻼﺗﻪ ﻣﻊ ﻛﺮﺍﻫﺔ ﻭﻫﻞ ﺗﻨﺘﻘﺾ‬ ‫ﻋﻠﻴﻬﻢ ﺃﻭ ﻳﺒﻨﻮﻥ؟ ﻗﻮﻻﻥ‪.‬‬ ‫‪ ٥‬ )ﻭﺇﻥ ﺃﺻﻠﺤﻪ ﻣﺄﻣﻮﻡ ﺭﺟﻊ ﻹﻣﺎﻣﻪ ﻭﺃﺧﺬ ﻣﻦ ﺣﻴﺚ ﻭﺟﺪﻩ ﺛﻢ ﻳﺴﺘﺪﺭﻙ‬ ‫ﻣﺎ ﻓﺎﺗﻪ ﺑﻪ ﻭﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﻭﺻﻠﻰ ﺑﻤﻜﺎﻧﻪ ﻓﺴﺪﺕ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻔﺮﻍ ﺍﻹﻣﺎﻡ( ﻷﻧﻪ‬ ‫ﻗﻄﻊ ﺻﻼﺗﻪ ﻋﻦ ﺇﻣﺎﻣﻪ ﻓﻬﻮ ﻛﻤﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺓ‪...‬‬ ‫‪ ٦‬ )ﻭﺇﻥ ﻣﺎﺕ ﺍﻹﻣﺎﻡ ﻓﺴﺪﺕ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻣﻀﻰ( ﺳﺎﺋﺮ ﺍﻟﺼﻔﻮﻑ‬ ‫ﻭﺍﺣﺪﺍ ﺃﻭ‬ ‫‬‫)ﻣﻦ ﻟﻢ ﻳﻘﺎﺑﻠﻪ( ﻣﻦ ﺍﻟﺼﻒ ﺍﻷﻭﻝ )ﻭﻳﻤﺴﻚ( ﻋﻦ ﺍﻟﺼﻼﺓ )ﻣﻘﺎﺑﻠﻪ(‬ ‫ﺍﺛﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ )ﺣﺘﻰ ﻳﻔﺮﻍ ﺍﻟﻘﻮﻡ( ﻣﻦ ﺍﻟﺼﻼﺓ )ﻭﻳﺮﻓﻊ ﺍﻟﻤﻴﺖ ﻣﻦ ﻣﻜﺎﻧﻪ‪...‬‬ ‫)ﻭﺇﻣﺴﺎﻛﻪ ﻋﻦ ﺍﻟﺼﻼﺓ ﺃﻭﻟﻰ ﻣﻦ ﺗﺤﻮﻟﻪ(‪) ...‬ﻭﺇﻥ ﻣﻀﻰ ﻣﻊ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻤﻴﺖ‬ ‫ﺍﻧﺘﻘﻀﺖ ﻋﻠﻴﻪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﺎ ﻟﻢ ﻳﻤﺴﻪ‪) ...‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﻣﻘﺎﺑﻠﻪ ﺗﺤﻮﻝ ﺇﻥ‬ ‫ﺃﻣﻜﻨﻪ ﻭﺃﺗﻢ ﺻﻼﺗﻪ ﻭﺇﻻ ﺍﺧﺘﻴﺮ ﺇﻋﺎﺩﺗﻬﺎ( ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺇﺫﺍ ﺃﺻﻠﺢ ﺍﻟﻤﺼﻠﻲ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٤٨‬ ‪ ،٢٥١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٥٨١‬ ‪.٥٨٣‬‬ ‫‪305‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻓﺴﺎﺩ ﻣﺎﻝ ﺃﻭ ﻧﻔﺲ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇﻥ ﺻﻠﺖ ﺟﻤﺎﻋﺔ ﻓﻲ ﻇﻼﻡ‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ ﻟﻤﻦ ﺧﻠﻔﻪ ﺣﺘﻰ ﺃﺗﻤﻮﺍ ﻭﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺗﻤﺖ ﻟﻬﻢ ﻭﺇﻥ ﻋﻠﻢ ﻓﻴﻬﺎ‬ ‫ﻭﺍﻹﻣﺎﻡ‬ ‫ﺗﺤﻮﻝ)‪.(١‬‬ ‫‪s #,- ٢٣‬ﻼة ا ‪ )+‬إن أ‪F-‬ث اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺇﻥ ﺃﺣﺪﺙ ﺑﻤﺎ ﻻ ﻳﺒﻨﻲ ﻣﻌﻪ ﻣﻤﺎ ﻳﻔﺴﺪﻫﺎ ﺍﻧﺘﻘﻀﺖ‬ ‫ﻋﻠﻰ ﻣﻦ ﺧﻠﻔﻪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻻ ﻳﺴﺘﺨﻠﻒ ﺑﻌﺪ ﺍﻧﺘﻘﺎﺿﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺑﺄﻧﻬﺎ‬ ‫ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﺣﺘﻰ ﻳﺴﻤﻌﻮﺍ‪ ...‬ﻭﺇﻥ ﺍﺳﺘﺨﻠﻒ ﻭﺗﺒﻌﻮﺍ ﻣﻦ ﺍﺳﺘﺨﻠﻒ ﻓﺴﺪﺕ‬ ‫ﻋﻠﻴﻬﻢ ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻛﻤﺎ ﻳﺤﺪﺙ ﺍﻟﻤﺄﻣﻮﻡ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻳﺤﺪﺙ ﺍﻹﻣﺎﻡ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ‪) ...‬ﻭﻳﺘﻢ ﻣﻦ ﺧﻠﻔﻪ ﻓﺮﺍﺩﻯ ﻋﻨﺪ ﻣﻦ ﻟﻢ ﻳﺮ ﺍﻟﻨﻘﺾ ﻋﻠﻴﻬﻢ( ﺇﺫﺍ‬ ‫ﺃﺣﺪﺙ ﺑﻤﺎ ﻻ ﻳﺒﻨﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺨﻠﻔﻮﻥ ﺁﺧﺮ )ﻭﺇﻥ ﺻﻠﻰ ﺑﻬﻢ ﺑﺠﻨﺎﺑﺔ ﺃﻭ ﺑﻼ‬ ‫ﻭﺿﻮﺀ‪ ،‬ﺃﻭ ﺑﺜﻮﺏ ﻧﺠﺲ ﺃﻭ ﻓﻲ ﻣﻜﺎﻥ ﻧﺠﺲ ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻓﺴﺪﺕ ﻋﻠﻴﻬﻢ‬ ‫ﻓﻲ ﺍﻟﺠﻨﺎﺑﺔ ﻋﻨﺪ ﺍﻷﻛﺜﺮ( ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﺴﺪ ﻭﻻ ﻓﻲ ﺍﻟﺠﻨﺎﺑﺔ )ﻭﻳﻌﻴﺪﻭﻥ ﻭﻟﻮ ﺧﺮﺝ‬ ‫ﺍﻟﻮﻗﺖ( ﻭﺇﻥ ﻏﺎﺑﻮﺍ ﺭﺟﺢ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﻼﻣﻬﻢ ﺑﻜﺘﺎﺑﺔ ﺃﻭ ﻏﻴﺮﻫﺎ )ﺃﻥ‬ ‫ﻳﻌﻴﺪﻭﺍ( ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﻼﻣﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﺴﺪ ﻋﻠﻴﻪ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺑﻌﺪ‬ ‫ﺍﻓﺘﺮﺍﻕ ﺍﻟﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻭﻥ ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ )ﻭﻫﻞ ﺗﻔﺴﺪ ﻋﻠﻴﻬﻢ‬ ‫ﺑﺎﻷﺧﻴﺮﻳﻦ( ﻋﺪﻡ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ﻭﻣﺜﻠﻬﻤﺎ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻨﺠﺲ )ﻣﻄﻠﻘﺎ‬ ‫ﻛﺎﻟﺠﻨﺎﺑﺔ ﺃﻭ ﺇﻥ ﺗﻌﻤﺪ ﺇﻥ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ ﺃﻭ ﺇﻥ ﻟﻢ ﺗﻔﺘﺮﻕ ﺻﻔﻮﻓﻬﻢ؟ ﺃﻗﻮﺍﻝ‪،‬‬ ‫ﻭﺇﻥ ﻋﻠﻢ ﺑﺬﻟﻚ ﻓﻲ ﺃﺛﻨﺎﺋﻬﺎ ﻓﺴﺪﺕ ﻋﻠﻰ ﺍﻟﻜﻞ ﺍﺗﻔﺎﻗﺎ ﻭﻟﺰﻣﻬﻢ ﻗﺒﻮﻝ ﻗﻮﻟﻪ ﺫﻟﻚ(‪...‬‬ ‫ﻭﺇﻥ ﺑﺎﻥ ﺷﺮﻙ ﺍﻹﻣﺎﻡ ﺃﻋﺎﺩﻭﺍ ﻭﻟﻮ ﺧﺮﺝ ﺍﻟﻮﻗﺖ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺪﻗﻮﺍ ﺍﻹﻣﺎﻡ ﻓﻲ‬ ‫ﺇﻗﺮﺍﺭﻩ ﺑﺎﻟﺸﺮﻙ ﺃﻭ ﺑﺎﻟﺠﻨﺎﺑﺔ ﻭﻏﻴﺮﻫﺎ ﻟﻢ ﻳﻌﻴﺪﻭﺍ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٥١‬ ‪ ،٢٥٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٨٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٥٤‬ ‪ ،٢٥٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪306‬‬ ‫‪ ٢٤‬وا^‪Q‬ت ا‪+‬م ‪s UR‬ﻼة ا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪:‬‬ ‫‪ ١‬ )ﻳﺠﺐ ﺍﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﻏﻴﺮ ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ( ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ‬ ‫ﺍﺗﺒﺎﻋﻪ ﻓﻴﻪ ﺑﻞ ﻳﺠﻮﺯ ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻤﺄﻣﻮﻡ‪ :‬ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﻟﺤﻤﺪ‪.‬‬ ‫ﺟﺎﻟﺴﺎ ﻋﻠﻰ ﻗﻮﻝ ﺑﺈﺟﺎﺯﺗﻪ( ﺃﻱ‪ :‬ﺑﺈﺟﺎﺯﺓ ﺇﻣﺎﻡ‬ ‫‬‫‪ ٢‬ )ﻭﻓﻲ ﺍﻷﻓﻌﺎﻝ ﺇﻥ ﻟﻢ ﻳﺼ ‪‬ﻞ‬ ‫ﻗﺎﻋﺪﺍ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﺃﻭ ﺑﻌﺪ ﺣﺎﺩﺙ ﻓﻼ ﻳﺠﺐ ﺍﺗﺒﺎﻋﻪ ﻓﻲ ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺍﻟﺼﻼﺓ ‬ ‫ﺍﻟﺠﻠﻮﺱ ﻭﺍﻹﻳﻤﺎﺀ ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻴﺎﻡ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻠﺴﻮﻥ‪...‬‬ ‫‪ ٣‬ )ﺑﻤﻘﺎﺭﻧﺔ( ﺃﻱ‪ :‬ﺑﺈﻳﺼﺎﻝ ﺃﻭﻝ ﻓﻌﻠﻬﻢ ﻭﻗﻮﻟﻬﻢ ﺑﺂﺧﺮ ﻗﻮﻟﻪ ﻭﻓﻌﻠﻪ‬ ‫ﻻ ﺑﺎﻧﻔﺼﺎﻝ )ﻓﻲ ﺗﻜﺒﻴﺮ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ‪ ،‬ﻭﻫﻞ ﻳﺴﺠﺪﻭﻥ ﻋﻨﺪ ﻗﻄﻊ ﺻﻮﺗﻪ( ﻣﻦ‬ ‫ﺍﻟﺘﻜﺒﻴﺮ‪) ...‬ﺃﻭ ﻳﺴﺠﺪ ﻟﻸﺭﺽ ﻭﻫﻢ ﻗﻴﺎﻡ؟ ﻗﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺃﻧﻬﻢ ﻳﺸﺮﻋﻮﻥ ﻓﻲ‬ ‫ﺍﻧﺤﻨﺎﺀ ﺑﻌﺪ ﺷﺮﻭﻋﻪ ﻓﻴﻪ ﻣﺘﺼﻠﻴﻦ ﺑﻪ ﻋﻘﺒﻪ ﻭﺑﻪ ﺍﻟﻌﻤﻞ(‪...‬‬ ‫‪ ٤‬ )ﻭﻣﻦ ﺗﻌ ‪‬ﻤﺪ ﺳﺒﻘﻪ ﺃﻋﺎﺩ‪ ،‬ﻭﻣﻦ ﻧﺴﻲ ﺭﺟﻊ ﻟﻤﺤﻞ ﺧﺮﺝ ﻣﻨﻪ( ﻭﺃﻋﺎﺩ‬ ‫ﻣﺎ ﻓﻌﻞ ﻣﺜﻞ ﺇﻥ ﺳﺒﻘﻪ ﺑﺎﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﻭﻳﻌﻴﺪ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺗﻜﺒﻴﺮ‬ ‫ﺍﻟﺮﻓﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ ﺇﻻ ﻣﺎ ﺳﺒﻘﻪ ﺇﻟﻴﻪ ﻓﻘﻂ ﻛﺘﻜﺒﻴﺮ ﺍﻟﺮﻓﻊ )ﻭﻗﻴﻞ‪ :‬ﻳﻤﺴﻚ ﻣﻜﺎﻧﻪ‬ ‫ﺣﺘﻰ ﻳﺪﺭﻛﻪ ﻟﺌﻼ ﻳﺰﻳﺪ ﻓﻲ ﺻﻼﺗﻪ‪) ...‬ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻣﺼﻄﺤﺐ ﺑﻪ ﻗﻮﻻﻥ( ﻭﻟﻮ ﻓﻲ‬ ‫ﺗﻜﺒﻴﺮ ﺍﻹﺣﺮﺍﻡ ﺃﻭ ‬ ‫ﻓﻌﻼ ﺃﻭ ﻓﻴﻬﻤﺎ‪) ...‬ﻭﻳﺮﺍﻋﻰ ﻓﻲ ﺍﻟﺴﺒﻖ ﺃﻭﻝ ﺍﻟﻔﻌﻞ(‪...‬‬ ‫‪ ٥‬ )ﻭﻣﻦ ﺃﺑﻄﺄ ﺑﺮﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﺣﺘﻰ ﻳﺮﺟﻊ ﺍﻹﻣﺎﻡ ﻣﺮﺓ ﺃﺧﺮﻯ( ﺇﻟﻰ ﻣﻮﺿﻊ‬ ‫ﺍﻟﺮﻛﻮﻉ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻛﻌﺔ‪ ...‬ﻓﻘﻴﻞ‪ :‬ﻓﺴﺪﺕ ﻋﻠﻴﻪ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﻔﻮﺗﻪ ﺑﻌﻤﻠﻴﻦ(‬ ‫ﺃﻭ ﺃﻛﺜﺮ‪) ...‬ﻭﻫﻞ ﺇﻥ ﻓﺎﺗﻪﺍﻹﻣﺎﻡﺑﻌﻤﻞ ﻓﻘﺪ ﺧﺎﻟﻔﻪ( ﻓﺘﻔﺴﺪ ﻋﻠﻴﻪ ﺃﻭ ﻻ؟‬ ‫ﻗﻮﻻﻥ(‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻻ ﺿﻴﺮ ﻣﺎ ﻟﻢ ﻳﺴﺒﻘﻪ ﺑﺜﻼﺛﺔ ﺃﻋﻤﺎﻝ‪ ،‬ﺭﺍﺑﻌﻬﻤﺎ‪ :‬ﻣﺎ ﻟﻢ ﻳﺴﺒﻘﻪ‬ ‫ﺑﺴﻼﻡ ﻭﻫﻮ ﻏﻴﺮ ﻭﺍﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﺧﺎﻣﺴﻬﻤﺎ‪ :‬ﻣﺎ ﻟﻢ ﻳﺼﻞ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺳﺎﺩﺳﻬﻤﺎ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﻳﻘﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﺳﺎﺑﻌﻬﻤﺎ‪ :‬ﻻ ﺿﻴﺮ ﻭﻟﻮ ﻟﻢ ﻳﻠﺤﻘﻪ ﺑﺎﻟﺴﻼﻡ‪) ...‬ﻭﻫﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻤﻞ(‬ ‫‪307‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻭﺍﻟﺮﻛﻮﻉ ﻋﻤﻞ ﺃﻭ ﻫﻲ ﻭﺍﻟﺮﻛﻮﻉ( ﻋﻤﻞ ﻭﺍﺣﺪ )ﺃﻭ ﺍﻟﺮﻛﻌﺔ ﻭﻣﺎ ﻳﻌﻤﻞ ﻓﻴﻬﺎ؟‬ ‫ﺧﻼﻑ()‪.(١‬‬ ‫‪ ٦‬ )ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻧﻴﺘﻪ ﻣﻊ ﺇﻣﺎﻣﻪ ﻛﻈﻬﺮ ﺑﻌﺼﺮ ﻓﻔﻲ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ ﻣﺜﺎﺭﻫﻤﺎ‬ ‫ﻫﻞ ﺻﻼﺗﻪ ﻣﺮﺗﺒﻄﺔ ﺑﺼﻼﺓ ﺇﻣﺎﻣﻪ ﻓﺘﻔﺴﺪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﻻ ﻓﻼ ﺗﻔﺴﺪ؟ ﻗﻮﻻﻥ‪.‬‬ ‫‪ ٧‬ )ﻭﻳﺤﻤﻞﺍﻹﻣﺎﻡ ﻋﻠﻲﻋﻦﺍﻟﻤﺄﻣﻮﻡ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﺍﻟﻔﺎﺗﺤﺔ‬ ‫ﻭﺍﻟﺴﻮﺭﺓ ﺍﺗﻔﺎﻗﺎ ﻭﻻ ﻳﺤﻤﻞ ﺍﻟﺘﻌﻈﻴﻢ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﻓﻲ ﺣﻤﻞ‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﻗﻮﻻﻥ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺣﻤﻠﻪ ﻛﻞ ﻋﻤﻞ ﺳﻮﻯ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻭﻫﻮ‬ ‫ﺿﻌﻴﻒ‪.‬‬ ‫‪ ٨‬ )ﺗﻨﺒﻴﻪ ﺍﻹﻣﺎﻡ ﻋﻨﺪ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺴﻬﻮ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﺒﻪ ﺍﻹﻣﺎﻡ(‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻨﻔﻞ ﺇﺫﺍ ﻭﻗﻒ ﻟﻪ ﺣﺮﻑ ﺃﻭ ﺃﻛﺜﺮ( ﺃﻭ )ﻏﻠﻂ ﻓﻲ ﻋﻤﻞ( ﺃﻭ‬ ‫‪‬‬‫ﻓﻲ ﺍﻟﻔﺮﺽ‬ ‫ﻗﻮﻝ‪) ...‬ﻣﻘﺎﺑﻠﺔ ﻣﻦ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭﺟﺎﺯ ﻏﻴﺮﻩ ﺇﻟﻰ ﺛﻼﺙ ﻣﺮﺍﺕ(‪) ...‬ﻭﻗﻴﻞ(‪:‬‬ ‫ﻳﻜﺮﺭ ﺗﻨﺒﻴﻬﻪ )ﻣﺎ ﻟﻢ ﻳﻨﺘﺒﻪ ﻭﺇﻻ ﺗﺮﻛﻪ ﺣﺘﻰ ﺗﻨﺘﻘﺾ ﻋﻠﻴﻪ ﻓﻴﺆﻣﻮﻥ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻳﻌﻴﺪﻭﻥ‪ ....‬ﻭﺃﻣﺎ ﺍﻟﻤﺄﻣﻮﻣﻮﻥ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﻳﺮﺟﻊ ﺇﻟﻰ ﻗﻮﻟﻬﻢ ﻭﺗﻨﺒﻴﻬﻬﻢ‪ ....‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺇﻻ ﺇﻥ ﺗﺬﻛﺮﻭﺍ‪ ...‬ﻓﻠﻴﻨﺒﻪ )ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺤﺮﻑ ﻭﻗﻒ ﻟﻪ( ﻣﻦ‬ ‫ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﺃﻭ ﻣﻦ ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ‪ ،‬ﻭﻳﺠﻬﺮ ﻟﻪ ﻭﻟﻮ ﻓﻲ ﻣﺤﻞ ﺍﻟﺴﺮ‪،‬‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﺠﻬﺮ ﻓﻲ ﺍﻟﻔﺎﺗﺤﺔ ﺣﻴﺚ ﺍﺭﺗﺞ ﻋﻠﻴﻪ ﻟﻴﻔﺘﺢ ﻟﻪ ﻭﻫﻮ ﻓﻲ ﺭﻛﻌﺔ ﺍﻟﺴﺮ‪ ،‬ﻓﺈﻥ‬ ‫ﺟﻬﺮ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺘﺤﻴﺎﺕ ﺃﺟﻬﺮ ﻟﻪ ﺑﺎﻟﺘﺤﻴﺎﺕ )ﻭﻓﻲ ﺟﻬﺮ ﻓﻲ ﻣﺤﻞ‬ ‫ﺍﻟﺴﺮ‪ (...‬ﻭﻓﻲ ﻗﻴﺎﻡ ﻓﻲ ﻣﺤﻞ ﻗﻌﻮﺩ ﺑﻘﻮﻟﻪ‪] ﴾ ¨ § ¦ ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪:‬‬ ‫‪ ...[٤٦‬ﻭﻓﻲ ﻋﻜﺴﻪ ﺑﻘﻮﻟﻪ‪] ﴾ ( ' & ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ...[٢٣٨ :‬ﺃﻭ ﻳﻨﺒﻬﻪ ﻓﻲ ﺫﻟﻚ‬ ‫ﺑﻐﻴﺮ ﺗﻠﻚ ﺍﻵﻳﺔ‪) ....‬ﻭﻓﻲ ﺍﻟﺘﺴﻠﻴﻢ ﻻ ﻓﻲ ﻣﺤﻠﻪ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻭﻫﻢ ﻗﻌﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﻬﻮﺍ ﻓﻘﺎﻡ ﺍﺗﺒﻌﻮﻩ ﻣﺎ ﻟﻢ‬ ‫ﻳﻨﺒﻬﻮﻧﻪ ﻭﻫﻢ ﻗﻌﻮﺩ ﺛﻢ ﻳﻘﻮﻣﻮﻥ(‪) ...‬ﻓﺈﻥ ﺍﻧﺘﺒﻪ ﺑﻌﺪﻣﺎ ﺳﻠﻢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٥٧‬ ‪ ،٢٦٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٨٨/٥٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪308‬‬ ‫ﻳﺤﺪﺙ ﺑﻌﺪﻩ ‬ ‫ﻋﻤﻼ ﻣﻦ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﻛﻤﺸﻲ ﺃﻭ ﻛﻼﻡ ﺃﻭ ﺃﻛﻞ ﺃﻭ ﻗﻴﺎﻡ ﻷﺧﺮﻯ‪ ،‬ﻓﺈﻥ‬ ‫ﻗﺮﺃ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﺍﻧﺘﻘﻀﺖ ﻭﻣﻀﻮﺍ ﻭﻫﻞ ﻳﻌﻴﺪ ﻣﻨﺒﻬﻪ ﻓﺄﻧﺒﻬﻪ ﺑﻪ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﻨﺒﻬﻪ ﻓﻲ ﺍﻟﻜﻞ ﺑﺴﺒﺤﺎﻥ ﺍﷲ( ﻭﺇﻥ ﺃﺭﺍﺩ ﺗﻨﺒﻴﻬﻪ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻓﻐﻠﻂ ﺇﻟﻰ‬ ‫ﻏﻴﺮﻩ ﻣﺜﻞ ﺑﺴﻢ ﺍﷲ ﻓﻔﻲ ﻓﺴﺎﺩ ﺻﻼﺓ ﺍﻟﻤﻨﺒﻪ ﻗﻮﻻﻥ‪ ...‬ﻭﺗﻨﺒﻴﻬﻪ ﺍﻹﻣﺎﻡ ﻭﺍﻹﻧﺼﺎﺕ‬ ‫ﻟﻘﺮﺍﺀﺗﻪ ﻭﺍﺟﺒﺎﻥ ﻓﻤﻦ ﻟﻢ ﻳﻔﻌﻠﻬﻤﺎ ﻋﺼﻰ)‪.(١‬‬ ‫‪ ٩‬ ﺗﻨﺒﻴﻪ ﺍﻟﻤﺮﺃﺓ ﻟﻺﻣﺎﻡ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺗﻨﺒﻴﻪ ﺇﻥ‬ ‫ﻛﺎﻥ ﻣﻌﻬﻦ ﺭﺟﻞ( ﻏﻴﺮ ﻣﺤﺮﻡ ﻟﻬﻦ‪ ،‬ﺇﻥ ﻧﺒﻬﺘﻪ ﺍﻣﺮﺃﺓ ﻭﻟﻮ ﺃﺟﻨﺒﻴﺔ ﺑﺤﻀﺮﺓ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻓﻔﻲ ﻓﺴﺎﺩ ﺻﻼﺗﻬﺎ ﺧﻠﻒ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ ﻻ ﺗﻔﺴﺪ ﻷﻥ ﺫﻟﻚ ﺇﺻﻼﺡ ﻟﻠﺼﻼﺓ‪...‬‬ ‫ﻭﺇﻻ ﺑﺄﻥ ﺻﻠﻰ ﺑﻤﻦ ﻻ ﻳﺸﺘﻬﻲ ﻛﻌﺠﺎﺋﺰ ﺃﻭ ﻣﻌﻬﻦ ﻃﻔﻞ )ﻧﺒﻬﺘﻪ ﻣﺤﺮﻣﺘﻪ( ﺑﺎﻟﺤﺮﻑ‬ ‫ﺍﻟﺬﻱ ﺗﻮﻗﻒ ﻟﻪ ﺃﻭ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺳﻬﺎ ﻋﻨﻪ ﺇﻥ ﻭﺟﺪﺕ ﻭﺇﻻ ﻓﻐﻴﺮﻫﺎ ﺑﺘﺼﻔﻴﻖ ﺑﻴﺪﻳﻬﺎ‬ ‫ﻭﺿﺮﺏ ﻓﺨﺬ ﺑﻴﺪ‪ ،‬ﺣﻴﺚ ﻳﻨﻔﻊ ﺫﻟﻚ‪ ...‬ﻭﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﻣﻄﻠﻘﺎ ﺍﻟﺘﻨﺒﻴﻪ ﺑﺴﺒﺤﺎﻥ ﺍﷲ‬ ‫ﺣﻴﺚ ﻳﻨﻔﻊ )ﻭﺇﻥ ﻏﻤﻲ ﻋﻠﻴﻪ ﺃﻭ ﻏﺸﻲ ﺑﻄﻠﺖ ﻋﻠﻴﻪ( ﻻﻧﺘﻘﺎﺽ ﻭﺿﻮﺋﻪ ﺑﺎﻹﻏﻤﺎﺀ‬ ‫)ﻭﻣﻀﻰ ﻓﻴﻬﺎ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺇﻥ ﻧﺎﻡ ﺣﺮﻙ ﻋﻠﻰ ﻣﻨﻜﺒﻪ ﺍﻷﻳﻤﻦ ﺃﻭ ﺭﺃﺳﻪ ﺑﻴﺴﺮﻯ ﺭﺟﻞ‬ ‫ﻭﻳﻤﻨﻰ ﺍﻣﺮﺃﺓ(‪....‬ﻭﺇﻥ ﺣﺮﻛﺎﻩ ﻓﻲ ﻏﻴﺮ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻤﻨﻜﺐ‪ ...‬ﻟﻢ ﺗﻔﺴﺪ‪ ...‬ﺑﻌﻮﺩ ﺃﻭ‬ ‫ﻣﺜﻠﻪ ﻻ ﺑﻤﺒﺎﺷﺮﺓ ﺑﻴﺪ ﻟﻐﻴﺮ ﻣﺤﺮﻣﺔ ﻭﺇﻻ ﻓﺒﻴﺪﻫﺎ ﺑﻼ ﻣﺒﺎﺷﺮﺓ ﻭﺇﻥ ﺑﺎﺷﺮ ﻳﺪﻫﺎ ﺟﺴﺪﻩ‬ ‫ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ ﻋﻮﺭﺓ ﻓﻼ ﻓﺴﺎﺩ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺃﺷﺪ ﻧﻘﺾ ﻭﺿﻮﺀﻫﺎ‪ ،‬ﻭﻣﺤﺮﻣﺘﻪ‬ ‫ﺟﺴﺪﺍ ﺑﺠﺴﺪ ﻭﻻ ﺿﻴﺮ ﺇﻥ ﻟﻢ ﺗﺨﻒ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻴﻬﺎ ﻓﺘﻨﺔ ﺃﻭ ﺗﺠﻌﻠﻬﺎ ﻣﻦ‬ ‫‬‫ﺗﺒﺎﺷﺮﻩ‬ ‫ﺗﺤﺖ ﺛﻮﺑﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺑﺠﻮﺍﺯ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﺑﻨﺴﺎﺀ ﻏﻴﺮ ﻣﺤﺎﺭﻣﻪ ﺇﻥ ﺗﻌﺪﺩﻥ ﻟﻌﺪﻡ‬ ‫ﺧﻮﻑ ﺍﻟﻔﺘﻨﺔ ﻓﺈﻥ ﺍﻟﻔﺘﻨﺔ ﻓﻲ ﺍﻟﺨﻠﻮﺓ ﺑﺎﻟﻮﺍﺣﺪﺓ ﻭﻫﻮ ﺃﺻﺢ ﻋﻨﺪﻱ‪) ...‬ﻭﻻ ﻳﻤﻀﻲ‬ ‫ﻣﻦ ﺧﻠﻔﻪ ﻗﺒﻞ ﺍﻧﺘﻘﺎﺿﻬﺎ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻨﺘﺒﻪ‪ ،‬ﻭﺇﻥ ﻗﻌﺪ ﺣﻴﺚ ﻳﻘﻌﺪ ﻭﺗﺒﺎﻃﺄ ﺣﺘﻰ‬ ‫ﺧﺎﻓﻮﺍ ﻓﻮﺕ ﺍﻟﻮﻗﺖ ﻗﻄﻌﻮﻩ ﻭﺍﺳﺘﺄﻧﻔﻮﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺎﻓﻮﺍ ﺍﺭﺗﻘﺒﻮﻩ ﺣﺘﻰ ﺗﻔﺴﺪ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٦٥‬ ‪ ،٢٧٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٩٣/٥٩٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٢٧٢/٢٧٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٩٤‬‬ ‫‪309‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫‪ ٢٥‬اﻻ'‪F‬اء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻘﺘﺪﻱ ﺑﻤﻦ ﺧﻠﻔﻪ ﺇﻥ ﺷﻚ ﻭﻳﻘﺘﺪﻱ ﺑﻪ ﻣﻦ ﺧﻠﻔﻪ‬ ‫ﻭﺗﻘﺘﺪﻱ ﺍﻟﺼﻔﻮﻑ ﻭﺍﻟﺸﺨﻮﺹ ﺑﺄﺑﻌﺎﺿﻬﻢ( ﺻﻒ ﺑﺼﻒ ﻭﺷﺨﺺ ﺑﺼﻒ‪ ،‬ﺑﺄﻥ‬ ‫ﻳﺸﻚ ﻓﻲ ﺷﻲﺀ ﺃﻭ ﻳﺮﺟﺤﻪ ﻓﻴﺮﻯ ﺍﻟﻤﺄﻣﻮﻡ ﻓﻌﻠﻪ ﺃﻭ ﺳﻤﻌﻪ ﻓﻌﻠﻪ ﺃﻭ ﺗﺮﻛﻪ ﺍﻟﻤﺄﻣﻮﻡ‬ ‫ﻓﻴﺘﺒﻌﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺇﻻ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺁﺧﺮ‪ :‬ﻏﻠﻂ ﺃﻋﺎﺩ ﺇﻥ ﺻﺪﻗﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ ‬ ‫ﺃﺧﺬﺍ ﺑﺎﻷﻣﻨﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻭﺍ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﺃﺧﺬ ﺑﺎﻷﻛﺜﺮ‪) ...‬ﻻ ﺑﻐﻴﺮ‬ ‫ﻣﻘﻠﺪﺍ ﻟﻪ‪) ...،‬ﻭﺭﺧﺺ ﻟﻤﺮﻳﺾ ﺧﻮﻟﻂ ﻭﻣﺒﺘﺪﺟﺎﻫﻞ ﻻ ﻣﻀﻴﻊ‬‫‬‫ﻣﺼﻞ ﻣﻌﻬﻢ(‬ ‫ﺍﻗﺘﺪﺍﺀ ﺑﻐﻴﺮ ﻣﺼﻞ ﻳﻌﻠﻤﻪ ﻭﻟﻮ ﻏﻴﺮ ﺃﻣﻴﻦ ﺇﻥ ﺃﺣﺴﻦ ﻭﺻﺪﻗﻪ‪) ...‬ﻭﻟﻮ ﻏﻴﺮ ﻣﻜﻠﻒ(‬ ‫ﻣﻄﻠﻘﺎ ﻭﻫﻮ ﺍﻟﺼﺒﻲ ﺃﻭ ﻏﻴﺮ ﻣﻜﻠﻒ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺑﺎﻟﺼﻼﺓ ﻛﺤﺎﺋﺾ ﻭﺃﺟﻴﺰ ﻭﻟﻮ‬ ‫ﻣﺸﺮﻛﺎ ﺃﻭ ﻣﺸﺮﻛﺔ ﺃﻭ ﺃﻗﻠﻒ ﻋﻨﺪ ﺑﻌﺾ‪) ...‬ﻭﺟﺎﺯ ﻟﻔﺬ( ﻳﺼﻴﺒﻪ ﻭﺳﻮﺍﺱ ﺃﻭ ﺿﻌﻒ‬ ‫‬ ‫ﻋﻘﻠﻪ )ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﻘﺎﺋﻞ ﻟﻪ ﺳﻠﻢ ﻓﻘﺪ ﺃﺗﻤﺖ ﺃﻭ ﻗﺎﺋﻞ ﻟﻪ ﺑﻘﻲ ﻟﻚ ﻛﺬﺍ(‪ ...‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﻤﺄﻣﻮﻡ ﺁﺧﺮ ﺃﻭ ﺑﺈﻣﺎﻡ ﺃﻭ ﻣﺄﻣﻮﻡ‪ ،‬ﻭﻻ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﺘﺪﻱ‬ ‫ﺑﻤﺄﻣﻮﻡ ﻹﻣﺎﻡ ﺁﺧﺮ ﺃﻭ ﺑﺈﻣﺎﻡ ﺁﺧﺮ ﺃﻭ ﺑﻔﺬ‪ ،‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﻳﻨﻮﻱ ﻣﻦ ﺃﻭﻝ‬ ‫ﺻﻼﺗﻪ ﺃﻭ ﻳﻨﻮﻱ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﺃﻥ ﻳﺘﺒﻌﻪ ﻓﻲ ﺻﻼﺗﻪ ﻳﻔﻌﻞ ﺑﻌﺪ ﻓﻌﻠﻪ ﺃﻭ ﻳﻘﻮﻝ‬ ‫ﺑﻌﺪ ﻗﻮﻟﻪ ﺃﻭ ﻳﺤﺮﺯﻩ ﺑﺎﺑﺘﺪﺍﺋﻪ ﻣﻌﻪ ﺃﻭ ﻳﺴﺒﻖ ﺑﺮﻛﻌﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﺷﻚ ﻛﻢ ﺻﻠﻰ‬ ‫ﺍﻋﺘﺒﺮﻩ ﻛﻞ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ‪) ...‬ﻭﺟﻮﺯ ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﻜﻞ ﻣﻦ ﺻﺪﻗﻪ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺷﻚ ﻓﻲ ﺍﻏﺘﺴﺎﻝ ﺃﻭ ﻭﺿﻮﺀ ﺃﻭ ﺗﻴﻤﻢ ﺃﻭ ﺻﻼﺓ ﺑﺜﻮﺏ ﻣﻌﻴﻦ ﻳﺼﺪﻗﻪ ‬ ‫ﻗﺎﺋﻼ‬ ‫ﻟﻪ‪ :‬ﻓﻌﻠﺖ ﺫﻟﻚ( ﺃﻭ ﻟﻢ ﺗﻔﻌﻞ )ﺇﻥ ﻟﻢ ﻳﺘﻴﻘﻦ ﺑﺨﻼﻑ( ﺃﻭ ﺑﺨﻼﻑ ﻗﻮﻝ ﺍﻻﺛﻨﻴﻦ‬ ‫)ﻭﻛﺬﺍ ﺟﻤﻴﻊ ﻭﻇﺎﺋﻔﻬﺎ( ﻭﻳﺠﻬﺮ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﻣﺤﻞ ﺍﻟﺴﺮ ﻟﻴﺮﺍﻗﺒﻪ ﻣﺮﺍﻗﺐ ﻷﻥ‬ ‫ﻳﻮﺳﻮﺱ‪) ...‬ﻭﺟﻮﺯ ﻟﻐﻴﺮ ﺷﺎﻙ ﺃﻥ ﻳﺠﻬﺮ ﺑﺠﻤﻴﻌﻬﺎ ﺣﺘﻰ ﻳﺴﻤﻌﻪ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ(‬ ‫ﺃﻱ‪ :‬ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ )ﻭﻳﻌﻠﻤﻪ ﺑﻤﺎ ﺑﻘﻲ ﻭﻳﺨﺒﺮﻩ ﺃﻧﻪ ﺃﺗﻢ ﺍﻟﺼﻼﺓ )ﺇﺫﺍ ﺃﺗﻢ ﻟﻀﺮﻭﺭﺓ‬ ‫ﺍﻟﺘﻌﻠﻢ( ﻭﻛﺬﺍ ﻣﻦ ﻳﻌﺘﺮﻳﻪ ﺍﻟﺸﻚ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٧٢‬ ‪ ،٢٧٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٩٦/٥٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪310‬‬ ‫‪ ٢٦‬اﻻ‪K'T‬ﻼف‪:‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻫﻮ ﺣﻖ ﻟﻠﻤﺄﻣﻮﻣﻴﻦ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﺨﻠﻒ ﻋﺼﻰ‬ ‫ﻷﻧﻪ ﺗﻌﺮﺽ ﻟﻠﺨﻼﻑ ﻓﻲ ﻓﺴﺎﺩ ﺻﻼﺗﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺟﺎﺯ ﺍﺳﺘﺨﻼﻑ ﻓﻲ‬ ‫ﻓﺮﺿﺎ‪ ،‬ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﻟﻤﻴﺖ ﻓﻼ ﻳﺴﺘﺨﻠﻒ‬ ‫ﺻﻼﺓ ﻏﻴﺮ ﻣﻴﺖ ﻧﺎﻓﻠﺔ ﺃﻭ ﺳﻨﺔ ﺃﻭ ‬ ‫ﻓﻴﻤﻀﻲ ﺑﻼ ﺍﺳﺘﺨﻼﻑ ﻓﺘﻔﺴﺪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻤﻮﻥ ﻓﺮﺍﺩﻯ ﻭﺟﻮﺯ ﻭﻟﻮ ﻓﻴﻬﺎ‬ ‫ﻭﺇﻧﻤﺎ ﺻﺢ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻔﺬ ﻭﻟﻺﻣﺎﻡ ﻭﻟﻠﻤﺄﻣﻮﻡ ﻣﻦ ﻗﻲﺀ ﻭﺧﺪﺵ ﻭﺭﻋﺎﻑ‪ ...‬ﻭﺃﻣﺎ‬ ‫ﻏﻴﺮﻫﺎ ﻓﻤﻦ ﺃﺣﺪﺙ ﺑﻪ ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﻭﻓﻲ ﺻﻼﺗﻬﻢ ﻗﻮﻻﻥ‪ ...‬ﻭﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ‬ ‫ﺃﻻ ﻳﺴﺘﺨﻠﻒ‪ ...‬ﻭﺇﺫﺍ ﺍﺳﺘﺨﻠﻒ ﻭﻣﻀﻰ ﺃﻭ ﻟﻢ ﻳﺴﺘﺨﻠﻒ ﻭﻟﻢ ﻳﺠﺪ ﺇﻻ ﺃﻥ ﻳﻤﺸﻲ‬ ‫ﻓﻲ ﻣﺴﺎﺟﺪﻫﻢ ﺃﻭ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﺎ ﻟﻢ ﻳﻨﺘﻘﻀﻬﺎ ﺫﻟﻚ ﻋﻨﻬﻢ ﻟﻠﻀﺮﻭﺭﺓ‪) ...‬ﻓﺈﻥ‬ ‫ﻭﺻﻞ ﺛﻮﺑﻪ ﺃﻭ ﺑﺪﻧﻪ ﻓﻬﻞ ﻳﺴﺘﺨﻠﻒ ﻭﻳﻐﺴﻠﻪ ﻭﻳﺘﻮﺿﺄ ﻭﻳﺒﻨﻲ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ(‬ ‫ﺛﺎﻟﺜﻬﻤﺎ ﺍﻧﺘﻘﺎﺽ ﺻﻼﺗﻪ ﻭﺣﺪﻩ ﻭﻳﺘﻤﻮﻥ‪) ...‬ﻭﻳﺴﺘﺨﻠﻒ ﺇﻥ ﺗﻴﻘﻦ ﺑﺬﻟﻚ ﻻ ﺇﻥ‬ ‫ﺷﻚ ﺑﻞ ﻳﻤﻀﻲ ﺣﺘﻰ ﻳﺘﻢ ﺇﻥ ﺷﻚ ﻓﺈﻥ ﻭﺟﺪﻩ ﺃﻋﺎﺩﻫﺎ ﻭﺃﺧﺒﺮﻫﻢ ﺇﻥ ﺣﺪﺙ‬ ‫ﻣﺎ ﻳﻨﻘﻀﻬﺎ(‪) ...‬ﻭﺇﻥ ﺃﺧﺒﺮﻩ ﺃﻣﻴﻨﺎﻥ ﺑﺮﻋﺎﻑ ﺃﻭ ﺧﺪﺵ ﺃﻭ ﻗﻲﺀ‪ ...‬ﺍﺳﺘﺨﻠﻒ ﺇﻥ‬ ‫ﻟﻢ ﻳﺘﻴﻘﻦ ﺑﺨﻼﻑ ﻗﻮﻟﻬﻤﺎ‪ .‬ﻭﻓﻲ ﺍﻟﻮﺍﺣﺪ ﻗﻮﻻﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺴﺘﺨﻠﻒ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻤﻀﻲ ﻓﻲ ﺻﻼﺗﻪ ﻭﺇﺫﺍ ﺃﺗﻢ ﻧﻈﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻈﺮ ﻓﻲ ﺣﻴﻨﻪ ﺃﻭ ﻳﺤﺲ ﻓﺈﻥ ﻟﻢ‬ ‫ﻳﺠﺪ ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﺼﻼﺓ )ﻭﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻛﺎﻟﺸﻚ(‬ ‫ﻻ ﻳﺴﺘﺨﻠﻒ ﺑﻘﻮﻟﻬﻢ ﻭﻳﻤﻀﻲ ﻭﺇﺫﺍ ﺃﺗﻢ ﻧﻈﺮ‪) ...‬ﻭﻛﺬﺍ ﺃﻣﻴﻦ ﻳﻜﻮﻥ ﻛﺎﻟﺸﻚ ﻋﻠﻰ‬ ‫ﺭﺃﻱ( )ﻭﻳﻤﺪ ﻳﺪﻩ( ﺃﻱ‪ :‬ﺍﻟﻴﻤﻨﻰ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﺳﺘﺨﻼﻑ ﻣﺪ ﺣﻴﺚ ﻭﺟﺪ‪ ،‬ﻭﻫﻞ‬ ‫ﻗﺮﻳﺒﺎ ﻓﺬﻫﺐ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﺑﻌﺪ ﻓﻲ‬ ‫ﺗﻔﺴﺪ ﺇﻥ ﻭﺟﺪ ﺧﻠﻔﻪ ﺃﻭ ﻳﻤﻴﻨﻪ ﺃﻭ ﺷﻤﺎﻟﻪ ‬ ‫ﺍﻟﺼﻒ ﺃﻭ ﻭﺟﺪ ﻓﻲ ﺍﻷﻭﻝ ﻭﺍﺳﺘﺨﻠﻒ ﻣﻦ ﻏﻴﺮﻩ‪) ....‬ﻓﻴﻪ ﺗﺮﺩﺩ ﻭﺍﻷﻇﻬﺮ ﺍﻟﻔﺴﺎﺩ(‬ ‫ﻟﺼﻼﺗﻪ ﻭﺻﻼﺗﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﻞ ﻳﻤﻀﻮﻥ‪) ...‬ﻭﻳﺠﺒﺬﻩ ﺑﻴﺪﻩ ﺃﻭ ﺛﻮﺑﻪ ﺣﺘﻰ‬ ‫ﻣﺎﺿﻴﺎ ﻟﻠﻤﺤﺮﺍﺏ ﻭﻳﺬﻫﺐ ﻭﺇﻥ ﻟﻢ‬ ‫‬‫ﻳﻮﺻﻠﻪ ﻟﻤﻮﻗﻔﻪ ﺛﻢ ﻳﻨﺼﺮﻑ(‪ ...‬ﻭﻳﺘﺮﻛﻪ‬ ‫ﻳﻄﺎﻭﻋﻪ ﺟﺒﺬ ﻏﻴﺮﻩ )ﺇﻟﻰ ﺛﻼﺙ( ﺃﻱ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ﺃﻭ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ...‬ﻭﻗﻴﻞ‪:‬‬ ‫‪311‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻳﺤﺒﺬ ﺑﻼ ﺣﺪ ﻣﺎ ﻟﻢ ﻳﻄﺎﻭﻋﻪ ﻭﺍﺣﺪ ﺃﻭ ﻳﺨﻒ ﺍﻟﻔﻮﺕ ﺃﻭ ﻳﻴﺄﺱ ﺃﻭ ﻳﻤﺾ ﻣﻘﺪﺍﺭ‬ ‫ﺛﻼﺛﺔ ﺃﻋﻤﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻣﻀﻰ ﻗﺪﺭﻫﺎ)‪.(١‬‬ ‫‪ M ٢٧‬ﻻ  ز ا‪K'T‬ﻼ‪:/R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺻﺎﺩﻑ ﻣﻦ ﻻ ﻳﺼﺢ ﺍﺳﺘﺨﻼﻓﻪ ‪ ١‬ )ﻛﺎﻣﺮﺃﺓ(‬ ‫ﺑﺄﻥ ﻛﺎﻥ ﺧﻠﻔﻪ ﺻﻒ ﻭﺍﺣﺪ ﻧﺴﺎﺀ ﻭﺭﺟﺎﻝ ﻣﺤﺎﺭﻡ ﺃﻭ ﺭﺟﻞ ﻭﻣﺤﺮﻣﺘﻪ ﺃﻭ ﻣﺤﺮﻣﺘﺎﻩ‬ ‫ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﺃﻭ ﺻﻠ‪‬ﺖ ﻓﻲ ﺍﻟﺼﻒ ﻏﻴﺮ ﻣﺤﺮﻣﺔ ﻟﺘﺎﻟﻴﻬﺎ ﻭﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺑﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﺻﻠ‪‬ﺖ ﻳﺴﺎﺭﻩ ﻭﺭﺟﻞ ﻳﻤﻴﻨﻪ ﺃﻭ ﺻﻠ‪‬ﺖ ﻣﺤﺮﻣﺔ ﻓﻲ ﺍﻟﺼﻒ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺃﺧﻄﺄﺕ ﻳﺪﻩ ﺇﻟﻴﻬﺎ‪ ٢ ...‬ )ﺃﻭ ﻃﻔﻞ( ﺑﺄﻥ ﻳﺼﻠﻲ‬ ‫ﻭﺣﺪﻩ ﻣﻊ ﺇﻣﺎﻡ ﻏﻴﺮﻩ ﺃﻭ ﻫﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﺃﻭ ﻛﺎﻥ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﻗﻀﺎﺀ‬ ‫ﺣﺎﺿﺮﺍ )ﺍﻧﺘﻘﻀﺖ( ﺻﻼﺗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‬ ‫‬‫ﻓﺮﺿﺎ‬‫ﺃﻭ ‬ ‫ﻧﻔﻼ ﻭﺍﻹﻣﺎﻡ ‬ ‫ﺟﺰﻣﺎ ﺇﻥ ﺗﻌﻤﺪ ﻣﻦ ﻻ ﻳﺼﺢ )ﻭﺍﻧﺘﻘﻀﺖ ﻋﻠﻰ ﺍﻟﻜﻞ(‪) ....‬ﺇﻥ ﺍﻗﺘﺪﻭﺍ‬ ‫‬‫ﻭﺗﻨﺘﻘﺾ‬ ‫ﺑﻪ(‪ ...‬ﻭﺍﻻﺳﺘﺨﻼﻑ ﺧﻼﻑ ﺍﻷﺻﻞ ﻭﻟﻮ ﻭﺟﺐ ﻓﻬﻮ ﻛﺎﻟﺮﺧﺺ ﻻ ﺗﺘﻌﺪﻯ‬ ‫ﻣﻜﺎﻧﻬﺎ ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻓﺈﻣﺎ ﺃﻥ ﻳﻮﺍﻓﻖ ﻟﻠﺸﺮﻉ ﻓﻴﻪ ﺃﻭ ﺗﺒﻄﻞ‪) ...‬ﻭﺇﻥ ﺣﺒﺬﺍ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻭﺍﺣﺪ ﻓﻠﻴﺄﺧﺬ ﺍﻟﺬﻱ ﻋﻨﺎﻩ ﻭﻳﺪﻉ ﺳﻮﺍﻩ( ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﺬﻱ ﻟﻢ ﻳﻌﻦ ﻟﻢ ﺗﻔﺴﺪ‬ ‫ﺻﻼﺗﻪ ﻭﺻﺢ ﺍﺳﺘﺨﻼﻓﻪ‪) ...‬ﻭﻳﻜﻮﻥ ﺍﻟﺨﻠﻴﻔﺔ ﻋﻠﻰ ﻫﻴﺌﺔ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻷﻭﻝ‬ ‫ﻛﻘﺮﺍﺀﺓ ﺃﻭ ﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻭﻻ ﺿﻴﺮ ﺇﻥ ﺍﺑﺘﺪﺃ ﺍﻟﻘﺮﺍﺀﺓ( ﻣﻄﻠﻘﺎ‪) ...‬ﻭﺍﻷﺣﺴﻦ‬ ‫ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﺣﻴﺚ ﺑﻠﻎ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ(‪ ...‬ﻭﻳﻨﻮﻱ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﺳﺘﺨﻠﻔﻪ ﻭﺇﻥ ﻋﻤﻞ ﺷﻴ ﺌﺎ ﻗﺒﻞ ﺃﻥ ﻳﻨﻮﻳﻬﺎ ﻓﻔﻲ ﺻﻼﺗﻪ ﻭﺻﻼﺗﻬﻢ ﻗﻮﻻﻥ‪) ...‬ﻭﺇﻥ‬ ‫ﺭﺍﻛﻌﺎ ﻗﺎﻝ ﺑﻤﻜﺎﻧﻪ‪ :‬ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﺛﻢ ﻳﺘﻘﺪﻡ ﻟﻤﻘﺎﻡ ﺍﻹﻣﺎﻡ‬ ‫‬‫ﺍﺳﺘﺨﻠﻔﻪ‬ ‫ﻓﻴﺴﺠﺪ ﺑﻬﻢ‪) ...‬ﻭﺇﻥ ﺍﺳﺘﺨﻠﻔﻪ ﻓﻲ ﺳﺠﻮﺩ ﺭﻓﻊ ﺭﺃﺳﻪ ﺑﺘﻜﺒﻴﺮ ﻳﺠﻬﺮ( ﻟﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ‬ ‫ﻗﻠﻴﻼ ‬ ‫ﻗﻠﻴﻼ ﻗﺪﺭ ﻣﺎ ﻻ ﻳﻘﻄﻊ‬‫ﺇﻣﺎﻡ‪ ...‬ﻓﺈﻥ ﺍﺳﺘﺨﻠﻔﻪ ﻓﻲ ﺍﻟﺴﺠﺪﺓ ﺍﻷﻭﻟﻰ ﺗﻘﺪﻡ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٧٦‬ ‪ ،٢٨١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٥٩٩/٥٩٨/٥٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪312‬‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺼﻒ ﺛﻢ ﻳﺴﺠﺪ ﺑﻬﻢ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺈﺫﺍ ﻗﺎﻡ ﺗﻘﺪﻡ ﻟﻤﻘﺎﻡ ﺍﻹﻣﺎﻡ‪ ...‬ﻭﺇﻥ‬ ‫ﺟﻬﺮﺍ ﻭﺗﻘﺪﻡ(‪ ...‬ﻭﺇﻥ ﺍﺳﺘﺨﻠﻔﻪ ﻓﻲ‬ ‫)ﺍﺳﺘﺨﻠﻒ ﻓﻲ ﺳﺠﺪﺓ ﺛﺎﻧﻴﺔ ﺭﻓﻊ ﺑﺎﻟﺘﻜﺒﻴﺮ ‬ ‫ﻗﺎﻋﺪﺍ ﺣﺘﻰ ﻳﺒﺮﺯﻩ ﻣﻦ ﺍﻟﺼﻒ ﺛﻢ ﻳﻘﺮﺃ ﺍﻟﺘﺤﻴﺎﺕ ﺛﻢ ﻳﻘﻮﻡ ﺑﺎﻟﺘﻜﺒﻴﺮ‬ ‫‬‫ﻗﻌﻮﺩ ﺗﻘﺪﻡ‬ ‫ﻭﻳﺘﻘﺪﻡ ﻟﻤﻘﺎﻡ ﺍﻹﻣﺎﻡ‪ ...‬ﻭﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺍﻹﻣﻜﺎﻥ‪ ...‬ﻭﺇﻥ ﺧﺮﺝ ﻭﻟﻢ ﻳﺴﺘﺨﻠﻒ‬ ‫ﻣﻀﻮﺍ ﻋﻠﻰ ﺻﻼﺗﻬﻢ‪) ...‬ﻭﻓﺴﺪﺕ ﺇﻥ ﺍﺳﺘﺨﻠﻔﻮﺍ(‪) ...‬ﺃﻭ ﺗﻘﺪﻡ ﻭﺍﺣﺪ ﺑﻨﻔﺴﻪ‬ ‫ﻓﺎﻗﺘﺪﻭﺍ ﺑﻪ‪ ...‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ...‬ﻭﻻ ﻳﻤﻀﻮﺍ ﺇﻥ ﻟﻢ ﻳﺴﺘﺨﻠﻒ ﺣﺘﻰ‬ ‫ﻳﺠﺎﻭﺯ ﺍﻟﺼﻒ‪ ...‬ﺃﻭ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻳﻤﺸﻲ ﺃﻣﺎﻡ ﺍﻟﺼﻒ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺠﺎﻭﺯﻩ ﺇﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﻓﺤﺺ ﺃﻱ‪ :‬ﻣﺎ ﻳﺠﺎﻭﺯ ﻃﺮﻓﻪ ﻋﻠﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﻓﻴﻪ‪) ...‬ﻭﻻ ﻳﺴﺘﺨﻠﻒ ﺍﻟﺜﺎﻧﻲ ﺛﺎﻟ ﺜﺎ‪ ...‬ﻓﺈﻥ ﻓﻌﻞ ﻭﺍﻗﺘﺪﻭﺍ ﺑﻪ ﺃﻋﺎﺩﻭﺍ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‬ ‫ﺇﻣﺎﻣﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻭﻟﺰﻣﻬﻢ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﺧﻠﻴﻔﺔ ﻳﺴﺘﺨﻠﻒ )ﻭﺑﺎﻻﺳﺘﺨﻼﻑ ﺻﺎﺭ ‬ ‫ﺭﺟﻼ ﻓﺘﻘﺪﻡ ﻏﻴﺮﻩ ﻓﺴﺪﺕ ﻋﻠﻰ‬‫ﺍﺗﺒﺎﻋﻪ ﻭﺇﻻ ﻓﺴﺪﺕ ﻋﻠﻴﻬﻢ(‪) ...‬ﻭﺇﻥ ﺍﺳﺘﺨﻠﻒ ‬ ‫ﺍﻟﻜﻞ ﺇﻥ ﺍﻗﺘﺪﻭﺍ ﺑﻪ ﻭﺇﻻ ﻓﻌﻠﻴﻪ ﻭﺣﺪﻩ(‪) ...‬ﻭﺇﻥ ﺗﻴﻤﻢ ﺇﻣﺎﻡ ﻟﺤﺪﺛﻪ ﺑﻤﻮﺿﻌﻪ ﻟﻌﺬﺭ‬ ‫ﻭﻣﻀﻰ ﻭﺍﺗﺒﻌﻮﻩ ﺻﺤﺖ(‪) ...‬ﻭﺇﻥ ﺃﺣﺪﺙ ﻣﺄﻣﻮﻡ ﺗﻮﺿﺄ ﻭﺭﺟﻊ ﻭﺃﺗﻢ ﻣﻊ ﺇﻣﺎﻣﻪ‬ ‫ﻭﺇﻥ ﻣﻀﻰ ﻋﻠﻴﻬﺎ ﻣﺄﻣﻮﻡ ﺑﻤﻮﺿﻌﻪ ﻓﺴﺪﺕ ﺇﻥ ﻟﻢ ﻳﻔﺮﻍ ﺍﻹﻣﺎﻡ ﺃﻭ ﺧﻠﻴﻔﺘﻪ‬ ‫ﻣﻨﻬﺎ(‪)...‬ﻭﺇﻥ ﺃﺣﺪﺙ ﺍﻹﻣﺎﻡ ﻓﺎﺳﺘﺨﻠﻒ ﻭﺻﻠﻰ ﺑﻤﻮﺿﻊ ﻭﺿﻮﺋﻪ ﻛﺮﻩ ﻟﻪ ﺑﻼ‬ ‫ﺇﻋﺎﺩﺓ(‪)...‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﻍ ﻣﻨﻬﺎ ﺍﻟﺨﻠﻴﻔﺔ(‪) ...‬ﻭﻻ ﻳﺼﺢ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻪ ﻫﻨﺎﻙ ﺇﻥ‬ ‫ﺍﺳﺘﺨﻠﻒ ﻭﺇﻻ ﺟﺎﺯ(‪) ...‬ﻭﻻ ﻳﺪﺧﻞ ﻫﻮ ﺇﻟﻰ ﻏﻴﺮﻩ(‪) ...‬ﻭﺇﻥ ﺃﺣﺪﺙ ﻫﻮ ﻭﻣﻦ‬ ‫ﺧﻠﻔﻪ ﺛﻢ ﺗﻮﺿﺆﻭﺍ ﺍﻗﺘﺪﻭﺍ ﺑﻪ ﻓﻲ ﻣﻮﺿﻌﻬﻢ ﻭﻻ ﻳﻨﺘﻈﺮﻫﻢ ﺇﻥ ﺗﻮﺿﺄ ﻗﺒﻠﻬﻢ‪ ،‬ﻓﻤﻦ‬ ‫ﺗﻮﺿﺄ ﻣﻨﻬﻢ ﺩﺧﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻮﺿﺆﻭﺍ ﻗﺒﻠﻪ ﻭﺍﻧﺘﻈﺮﻭﻩ ﻗﺪﺭ ﻣﺎ ﻳﺼﻠﻮﻥ ﻓﻴﻪ ﺃﻋﺎﺩﻭﺍ‬ ‫ﺃﻳﻀﺎ( ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺨﻠﻴﻔﺔ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻨﺘﻈﺮﻭﻩ ﻭﺗﻮﺿﺄ ﻗﺒﻞ ﻓﺮﺍﻏﻬﻢ ﻣﻨﻬﺎ ﺃﻋﺎﺩﻭﻫﺎ ‬ ‫ﺃﻳﻦ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﺍﻟﺘﺤﻴﺎﺕ ﺃﻭ ﻏﻴﺮﻫﺎ ﺑﺪﺃ ﻣﻦ ﺣﻴﺚ ﻭﺻﻞ ﻫﻮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺒﺪﺃ ﻣﻦ ﺃﻭﻝ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺘﺤﻴﺎﺕ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻳﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﻮﺭﺓ‬ ‫ﺍﺑﺘﺪﺃ ﻣﻦ ﺃﻭﻟﻬﺎ ﺃﻭ ﺣﻴﺚ ﺷﺎﺀ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﺎ ﻭﻟﻮ ﻓﻮﻗﻬﺎ ﻭﺇﻥ ﺍﺳﺘﺨﻠﻔﻪ ﻗﺒﻞ‬ ‫ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﻗﺮﺃ ﺳﻮﺭﺓ ﺗﺤﺖ ﺍﻟﺘﻲ ﻗﺮﺃﻫﺎ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻭﺇﻥ‬ ‫‪313‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻗﺮﺃ ﻓﻮﻗﻬﺎ ﻟﻢ ﺗﻔﺴﺪ‪ ،‬ﻭﺇﻥ ﻗﺮﺃ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻷﻭﻟﻰ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﺃﻋﺎﺩﻫﺎ ﺍﻟﺨﻠﻴﻔﺔ‬ ‫ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﻳﻘﺮﺃ ﻓﻮﻗﻬﺎ)‪.(١‬‬ ‫‪ ٢٨‬اﻻ‪K'T‬ﻼف ‪ M$0‬ا‪ #$%+‬وا‪:R+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ ) :‬ﺟﺎﺯ ﺍﺳﺘﺨﻼﻑ ﻣﻘﻴﻢ ﻟﻤﺴﺎﻓﺮ( ﻭﻟﻮ ﺟﺎﻭﺯ ﺍﻟﻤﻘﻴﻢ‬ ‫ﺻﻼﺓ ﺍﻟﻤﺴﺎﻓﺮ ﻷﻥ ﺍﻟﻤﺴﺎﻓﺮ ﻣﺨﺎﻃﺐ ﺑﺄﺭﺑﻊ ﺇﺫﺍ ﺻﻠﻰ ﺧﻠﻒ ﺍﻟﻤﻘﻴﻢ ﻓﻠﻴﺴﺖ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻳﺆﻡ ﻣﺘﻨﻘﻞ ﺑﻤﻔﺘﺮﺽ؟ ﺃﻭ‬‫ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻷﺧﻴﺮﺗﺎﻥ ‬ ‫ﻧﻘﻼ‬ ‫ﻛﻴﻒ ﻳﺒﻨﻲ ﻓﺮ ﻋﺎ ﻭﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻏﻴﺮ ﺃﺻﻞ؟ )ﻛﻌﻜﺴﻪ( ﻭﻫﻮ ﺍﺳﺘﺨﻼﻑ ﺍﻟﻤﺴﺎﻓﺮ‬ ‫ﻣﻘﻴﻤﺎ ﺃﺗﻢ‬ ‫‬‫ﻣﻘﻴﻤﺎ )ﻭﻳﺼﻠﻲ ﺧﻠﻴﻔﺔ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ( ﺣﺘﻰ ﺇﻧﻪ ﻟﻮ ﺍﺳﺘﺨﻠﻒ ﻣﺴﺎﻓﺮ‬ ‫‬ ‫ﺑﻬﻢ ﺻﻼﺓ ﺳﻔﺮ ﺛﻢ ﻗﺎﻡ ﻫﻮ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﻘﻴﻤﻴﻦ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻓﻴﺘﻤﻮﻥ ﻣﺎ ﺑﻘﻲ‬ ‫ﻣﺴﺎﻓﺮﺍ ﺇﺫﺍ ﺟﺎﻭﺯ ﺍﻟﻤﻘﻴﻢ ﺣﺪ‬ ‫‬‫ﻣﻦ ﺻﻼﺗﻬﻢ ﻓﺮﺍﺩﻯ‪) ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺨﻠﻒ ﺍﻟﻤﻘﻴﻢ‬ ‫ﺻﻼﺗﻪ( ﺃﻱ‪ :‬ﺻﻼﺓ ﺍﻟﻤﺴﺎﻓﺮ ﻭﺣﺪﻫﺎ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻷﻭﻟﻴﺎﻥ ﻣﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‬ ‫ﻭﺍﻟﻌﺘﻤﺔ‪) ...‬ﻭﺇﻥ ﺻﻠﻰ ﺑﻬﻢ( ﺃﻱ‪ :‬ﺍﻟﻤﻘﻴﻤﻴﻦ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻔﻪ ﺍﻟﻤﻘﻴﻢ‬ ‫)ﺻﻼﺓ ﺍﻟﺴﻔﺮ( )ﺍﻧﺘﻘﻀﺖ ﻋﻠﻰ ﺍﻟﻜﻞ ﺇﻥ ﺍﻗﺘﺪﻭﺍ ﺑﻪ(‪...‬‬ ‫ﻣﻘﻴﻤﺎ ﺃﺗﻢ‬ ‫‬‫)ﻭﺇﻥ ﺃﺣﺪﺙ ﺇﻣﺎﻡ ﻣﺴﺎﻓﺮ ﺧﻠﻔﻪ ﻣﺴﺎﻓﺮﻭﻥ ﻭﻣﻘﻴﻤﻮﻥ ﻓﺎﺳﺘﺨﻠﻒ‬ ‫ﺑﻬﻢ ﺳﻔﺮﻳﺔ‪ ،‬ﺛﻢ ﻳﻘﻮﻡ ﻫﻮ ﻭﺍﻟﻤﻘﻴﻤﻮﻥ ﻓﻴﺘﻤﻮﻥ ﻓﺮﺍﺩﻯ ﺛﻢ ﻳﺴﻠﻢ ﻓﻴﺴﻠﻢ ﺍﻟﻜﻞ( ﻣﻦ‬ ‫ﺍﻟﻤﺴﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﻘﻴﻤﻴﻦ‪ ،‬ﺇﻥ ﺍﻗﺘﺪﻯ ﺑﻪ ﺍﻟﻤﻘﻴﻤﻮﻥ ﺃﻋﺎﺩﻭﺍ ﺻﻼﺗﻬﻢ ﻭﺃﻋﺎﺩ ﺻﻼﺗﻪ‪...‬‬ ‫ﻭﺇﻥ ﻓﺎﺗﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻤﺴﺘﺨﻠﻒ ﻟﻪ )ﺑﺮﻛﻌﺔ(‪) ...‬ﺛﻢ ﺃﺣﺪﺙ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺴﺎﻓﺮ‬ ‫ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺘﻲ ﺩﺧﻞ ﺍﻟﻤﻘﻴﻢ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﻭﺍﺳﺘﺨﻠﻔﻪ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻀﻞ ﻳﻘﻌﺪﻭﻥ ﺧﻠﻔﻪ‬ ‫ﻭﻳﻘﻮﻡ ﻫﻮ ﻟﻠﺮﻛﻌﺔ ﺍﻟﺘﻲ ﻓﺎﺗﺘﻪ ﻓﻴﺴﺘﺪﺭﻛﻬﺎ ﺛﻢ ﻳﺄﺧﺬ ﺑﻬﻢ ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﺨﻠﻒ ﺣﺘﻰ‬ ‫ﻳﺘﻢ ﺑﻬﻢ ﺻﻼﺓ ﺍﻹﻣﺎﻡﺻﻼﺓ ﺍﻟﺴﻔﺮﻓﻴﻘﻌﺪ ﺍﻟﻤﺴﺎﻓﺮﻭﻥ ﻫﻨﺎﻙ ﻭﻳﻤﻀﻲ‬ ‫ﻣﻌﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺗﻢ ﺍﻹﻣﺎﻡ ﻗﺒﻠﻬﻢ ﺳﻠﻢ‪ ،‬ﻭﻣﻦ ﺃﺗﻢ ﺳﻠﻢ‪)...‬ﻭﻗﻴﻞ‪ :‬ﻳﻤﻀﻲ‬ ‫ﻭﻳﺴﻠﻤﻮﻥ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٨١‬ ‪ ،٢٩٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٠٤/٦٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪314‬‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﺨﻠﻒ( ﻭﻫﻮ ﺃﻭﻟﻰ ﻷﻧﻪ ﺍﺗﺒﺎﻉ ﻭﺗﺮﺗﻴﺐ )ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﺴﻔﺮﻳﺔ(‬ ‫ﺑﺎﻟﻤﺴﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﻘﻴﻤﻴﻦ ﻓﻴﻘﻌﺪ ﺍﻟﻤﺴﺎﻓﺮﻭﻥ )ﺛﻢ ﻳﺴﺘﺪﺭﻙ ﻓﺎﺋﺘﺘﻪ ﻭﻳﻤﻀﻲ ﺍﻟﻤﻘﻴﻤﻮﻥ‬ ‫ﻓﺮﺍﺩﻯ ﻭﻻ ﻳﺮﺗﻘﺒﻮﻧﻪ ﺇﻻ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺣﺘﻰ ﻳﻘﻀﻲ ﺍﻟﻔﺎﺋﺘﺔ ﺛﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺇﻛﻤﺎﻟﻬﺎ(‬ ‫ﻓﺈﺫﺍ ﺃﻛﻤﻠﻬﺎ ﺳﻠﻢ ﻭﺳﻠﻢ ﺍﻟﻤﺴﺎﻓﺮﻭﻥ ﻭﺍﻟﻤﻘﻴﻤﻮﻥ)‪.(١‬‬ ‫‪ ٢٩‬و‪s‬ﻼن ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺗﻮﺻﻞ ﺍﻟﺼﻼﺓ ﺑﻔﻮﺕ ﺇﻣﺎﻡ ﻭﺑﻨﻮﻡ ﺃﻭ ﺳﻬﻮ ﻓﻴﺒﻘﻰ‬ ‫ﺳﻬﻮﺍ )ﻭﺇﺻﻼﺡ ﻓﺴﺎﺩ‬‫ﺳﺎﻛ ﻨﺎ ﺳﻬﻮ ﺃﻭ ﻳﻌﻤﻞ ‬ ‫ﻋﻤﻼ ﺗﻘﺪﻣﻪ ﺃﻭ ﺍﺳﺘﻘﺒﻠﻪ ﻳﻨﺘﻘﻞ ﺇﻟﻴﻪ ‬ ‫ﻭﺣﺪﺙ ﻳﺼﺢ ﻣﻊ ﺍﻟﺒﻨﺎﺀﻗﻲﺀ ﻭﺣﺪﺙ ﻭﺭﻋﺎﻑﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻧﻘﺾ ﺑﻪ‬ ‫ﻭﻋﺬﺭ ﻓﻴﻪ( ﻭﻣﻌﻨﻰ ﺍﻟﻮﺻﻼﻥ‪ :‬ﻭﺻﻞ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺑﻌﺾ ﺻﻼﺗﻪ ﺑﺒﻌﺾ‬ ‫ﺃﻭ ﻭﺻﻞ ﺑﺼﻼﺗﻪ ﺍﻹﻣﺎﻡ‪.‬‬ ‫ﺣﻜﻢ ﻣﺎ ﻓﺎﺕ ﺍﻟﻤﺴﺒﻮﻕ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﺑﻪ ﺍﻟﻤﺄﻣﻮﻡ ﺑﻌﺪ ﺳﻼﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻛﺜﺮ ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪:‬‬ ‫ﻫﻮ ﻗﻀﺎﺀ ﻭﻣﺎ ﺃﺩﺭﻛﻪ ﻣﻌﻪ ﻟﻴﺲ ﺃﻭﻝ ﺻﻼﺗﻪ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺃﺩﺍﺀ ﻭﻣﺎ ﺃﺩﺭﻙ ﻣﻌﻪ ﻫﻮ‬ ‫ﺃﻭﻝ ﺻﻼﺗﻪ‪) ...‬ﻓﻴﺮﻓﻌﻬﺎ ﺑﺎﻟﺪﺧﻮﻝ ﻋﻠﻴﻪ( ﺃﻱ ﻳﺮﻓﻌﻬﺎ ﺑﺎﻟﻘﻀﺎﺀ ﺑﺴﺒﺐ ﺍﻟﺪﺧﻮﻝ‪.‬‬ ‫ﻣﺘﻰ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺒﻮﻕ ﻣﻊ ﺍﻹﻣﺎﻡ؟‬ ‫ﻓﻬﻞ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺘﺸﻬﺪ ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺴﻠﻢ؟ ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ‬ ‫ﺩﺧﻮﻟﻪ ﺇﻻ ﺇﻥ ﺃﺩﺭﻙ ﺍﻟﺘﺤﻴﺎﺕ ﻛﻠﻬﺎ‪ ...‬ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺇﻥ ﺃﺩﺭﻙ ﺍﻟﺘﺤﻴﺎﺕ‬ ‫ﻛﻠﻬﺎ‪ ...‬ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺇﻥ ﺃﺩﺭﻙ ﺭﻛﻌﺔ‪ ،‬ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺇﻥ‬ ‫ﺃﺩﺭﻙ ﺑﺈﺣﺮﺍﻕ ﺍﻟﺴﺠﻮﺩ ﻗﺒﻞ ﺍﻟﺘﺤﻴﺎﺕ‪...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٩١‬ ‪ ،٢٩٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٠٥/٦٠٤‬‬ ‫‪315‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺍﻟﻤﺴﺒﻮﻕ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻴﺖ‪:‬‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﺻﺤﺔ ﺍﻟﺪﺧﻮﻝ ﻭﺍﺳﺘﺪﺭﺍﻙ ﺍﻟﻔﺎﺋﺖ ﻓﻲ ﺻﻼﺓ ﻣﻴﺖ ﻛﻐﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﻮﺍﺟﺒﺔ ﻭﻏﻴﺮ ﺍﻟﻮﺍﺟﺒﺔ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﺧﻞ ﻋﻠﻴﻪ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻴﺖ ﺳﻠﻢ ﻣﺘﻰ ﺳﻠﻢ‬ ‫ﻭﻻ ﻳﺴﺘﺪﺭﻙ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻞ ﻭﻳﺒﺘﺪﺉ ﻋﻠﻰ ﺃﻭﻝ ﻓﺈﺫﺍ ﺳﻠﻢ ﺳﻠﻢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺼﺢ ﺇﻻ ﺍﻟﺪﺧﻮﻝ ﻣﻌﻪ ﻣﻦ ﺃﻭﻝ ﺍﻟﺼﻼﺓ‪) ...‬ﻭﺇﻧﻤﺎ ﻳﺼﺢ ﺍﻟﺪﺧﻮﻝ ﻗﻴﻞ‪ :‬ﻓﻲ‬ ‫ﻗﻴﺎﻣﺎ ﻭﺭﻛﻮ ﻋﺎ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻓﻘﻂ ﻓﻤﺘﻰ ﻓﺎﺗﻪ ﻓﺎﺗﻪ ﺍﻟﺮﻛﻮﻉ ﻷﻥ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ ﻳﺸﻤﻞ ‬ ‫ﻭﺳﺠﻮ ﺩﺍ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ ﻟﻜﻦ ﻳﻜﺮﻩ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‪...‬‬ ‫ﻣﺘﻰ ﻳﻘﺮﺃ ﺍﻟﻤﺴﺒﻮﻕ ﺍﻟﻔﺎﺗﺤﺔ ﺍﻟﺘﻲ ﻓﺎﺗﺘﻪ؟‬ ‫)ﻓﺈﻥ ﺩﺧﻞ ﻓﻲ ﻗﻴﺎﻡ ﻭﻓﺎﺗﻪ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻓﻬﻞ ﻳﻘﺮﺃﻫﺎ ﻭﺍﻹﻣﺎﻡ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ ﺃﻭ‬ ‫ﻳﺴﺘﻤﻊ ﻟﻘﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺭﺓ ﻭﻳﺮﻛﻊ ﻣﻌﻪ ﻭﻻ ﻳﺴﺘﺪﺭﻛﻬﺎ؟ ﻗﻮﻻﻥ‪ .‬ﻭﺇﻥ ﻓﺎﺗﻪ‬ ‫ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﺃﺩﺭﻙ ﺑﻌﺾ ﺍﻟﻘﻴﺎﻡ ﻓﻬﻞ ﻟﺰﻡ ﺍﺳﺘﺪﺭﺍﻛﻬﺎ ﺑﻌﺪ ﻓﺮﺍﻍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺼﻼﺓ؟‬ ‫ﺃﻭ ﻻ؟ ﺃﻭ ﺇﻥ ﺃﺩﺭﻙ ﻣﻌﻪ ﻗﺮﺍﺀﺓ ﺁﻳﺔ ﺗﺎﻣﺔ ﻓﻲ ﺟﻬﺪ ﻻ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺪﺭﺍﻙ ﺍﻟﻔﺎﺗﺤﺔ ﺑﻌﺪ؟‬ ‫ﺃﻗﻮﺍﻝ(‪) .‬ﻭﺇﻥ ﺃﺩﺭﻙ ﺑﻌﺾ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻬﻞ ﻳﺄﺧﺪﻫﺎ ﻣﻦ ﺣﻴﺚ ﺃﺩﺭﻙ ﺃﻭ ﻣﻦ ﺃﻭﻟﻬﺎ؟‬ ‫ﺧﻼﻑ(‪) ...‬ﻭﻻ ﺿﻴﺮ ﻋﻠﻴﻪ ﻓﻲ ﺗﺮﻛﻬﺎ ﺇﻥ ﺃﺩﺭﻙ ﻋﻠﻰ ﺁﺧﺮﻫﺎ ﻭﻻ ﻓﻲ ﻗﺮﺍﺀﺗﻬﺎ(‪...‬‬ ‫ﻫﻞ ﻳﺴﺘﻌﻴﺬ ﺍﻟﻤﺴﺒﻮﻕ؟‬ ‫)ﻭﺍﻟﻤﺴﺒﻮﻕ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻫﻞ ﻳﺴﺘﻌﻴﺬ ﺃﻡ ﻻ؟ ﺇﻥ ﻟﻢ ﻳﺴﺘﻌﺬ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ؟ ﺗﺮﺩﺩ‬ ‫ﻓﺎﻷﻇﻬﺮ ﺃﻥ ﻻ ﻳﺴﺘﻌﻴﺬ ﺇﺫ ﺷﺮﻋﺖ ﻟﻠﻘﺮﺍﺀﺓ ﻭﻗﺪ ﻓﺎﺗﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺴﺘﻌﻴﺬ ﻋﻨﺪ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﺑﻌﺪ ﻓﺮﺍﻍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ...‬ﻭﺫﻟﻚ ﺧﺎﺹ ﺑﺎﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻭﺃﻣﺎ ﺇﻥ ﺩﺧﻞ ﻋﻠﻰ‬ ‫ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻓﺎﺗﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻘﺪ ﻟﺰﻣﻪ ﺍﺳﺘﺪﺭﺍﻛﻬﺎ ﻛﺎﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻣﺘﻰ ﻳﺴﻠﻢ ﺍﻟﻤﺴﺒﻮﻕ؟‬ ‫ﻭﻳﺴﻠﻢ ﺍﻟﺪﺍﺧﻞ ﺣﻴﺚ ﺩﺧﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻘﻌﻮﺩ ﻣﻄﻠﻘﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻷﻥ ﺃﺻﻞ ﺍﻟﺘﺴﻠﻴﻢ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻘﻌﻮﺩ ﻭﻟﻮ ﻛﺎﻥ ﻟﻠﻔﺮﺍﻍ‪) ...‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪316‬‬ ‫ﺍﻹﻣﺎﻡ ﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﺃﻳﻦ ﻛﺎﻥ ﻓﻴﻬﺎ‪ ...‬ﻭﻳﻌﻴﺪ ﺇﻥ ﺩﺧﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ...‬ﻭﺇﻥ‬ ‫ﻣﻘﻴﻤﺎ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺪﺍﺧﻞ‬ ‫‬‫ﺃﻣﺴﺎﻓﺮﺍ ﻛﺎﻥ ﺃﻡ‬ ‫‬‫ﻋﺮﻑ ﺃﻳﻦ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻭﻟﻢ ﻳﻌﺮﻑ‬ ‫ﻣﺴﺎﻓﺮﺍ ﻧﻮﻯ ﺻﻼﺗﻪ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺻﺒﺢ ﺃﻭ ﻣﻐﺮﺏ‪ ...‬ﻭﺇﻥ ﻟﻢ‬ ‫‬ ‫ﻣﻘﻴﻤﺎ‬ ‫‬‫ﻣﺴﺎﻓﺮﺍ ﻗﻮﻻﻥ(‪) ...‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﺍﺧﻞ‬ ‫‬‫ﻳﻨﻮ ﺫﻟﻚ ﻓﻲ ﺇﻋﺎﺩﺗﻪ ﺇﻥ ﻭﺍﻓﻘﻪ‬ ‫ﻧﻮﻯ ﺃﺩﺍﺀ ﻓﺮﺿﻪ ﻣﻊ ﺍﻟﺠﻤﺎﻋﺔ‪ ...‬ﻭﻳﺪﺧﻞ ﻣﺴﺎﻓﺮ ﻋﻠﻰ ﻣﻘﻴﻢ ﻛﻌﻜﺴﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﺠﺎﻭﺯ ﺻﻼﺗﻪ ﻭﻫﻲ ﺍﻷﻭﻟﺘﺎﻥ()‪.(١‬‬ ‫‪ ٣٠‬اﻻ‪F'T‬راك‪:‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﺳﺘﺪﺭﺍﻙ ﺍﻟﻤﺄﻣﻮﻡ ﺍﻟﻤﺴﺒﻮﻕ ﻣﺎ ﻓﺎﺗﻪ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‬ ‫ﻭﺃﻃﻔﻴﺶ‪) :‬ﺍﻻﺳﺘﺪﺭﺍﻙ ﻭﺟﻬﺎﻥ( ﺑﻞ ﻭﺟﻮﻩ‪) ،‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻔﻮﺗﻪ ﺃﻭﻟﻬﺎ ﺃﻭ ﻭﺳﻄﻬﺎ‬ ‫ﺃﻭ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻔﻮﺗﻪ ﺃﻭﻟﻬﺎ ﻭﺁﺧﺮﻫﺎ ﺃﻭ ﺃﻭﻟﻬﺎ ﻭﻭﺳﻄﻬﺎ ﺃﻭ ﻭﺳﻄﻬﺎ‬ ‫ﻭﺁﺧﺮﻫﺎ( ﺃﻭ ﺃﻭﻟﻬﺎ ﻭﻭﺳﻄﻬﺎ ﻭﺁﺧﺮﻫﺎ ﺃﻭ ﺗﻌﺪﺩ ﻣﻊ ﻫﺬﺍ ﻓﻲ ﺍﻟﻮﺳﻂ ﺃﻭ ﻓﻲ ﺍﻵﺧﺮ‬ ‫ﺃﻭ ﻓﻴﻬﻤﺎ )ﺍﻷﻭﻝ( ﺣﻜﻤﻪ‪) :‬ﺃﻥ ﻳﻘﺼﺪ ﺇﻟﻰ ﻣﺎ ﻓﺎﺗﻪ ﻭﻳﺴﺘﺪﺭﻛﻪ ﺛﻢ ﻳﺴﻠﻢ ﻛﺪﺍﺧﻞ‬ ‫ﻓﺎﺗﺘﻪ ﺭﻛﻌﺔ ﺃﻭ ﺭﻛﻌﺘﺎﻥ ﻭﻳﺼﻠﻲ ﻣﺎ ﺃﺩﺭﻙ ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ ﻗﺎﻡ ﺑﻼ ﺗﻜﺒﻴﺮ ﺇﻟﻰ‬ ‫ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺃﻭﻟﻬﺎ ﻓﻴﺴﺘﺪﺭﻛﻪ ﺇﻟﻰ ﻣﺤﻞ ﺩﺧﻞ ﻓﻴﻪ ﻳﺴﻠﻢ(‪) ...‬ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ‬ ‫ﺃﻥ ﻳﻔﻮﺗﻪ ﻭﺳﻄﻬﺎ ﻛﺬﺍ ﻓﻲ ﺍﺳﺘﺪﺭﺍﻙ ﺍﻟﻔﺎﺋﺖ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻓﺈﻥ ﺻﻠﻰ ﺑﻌﺪ ﺭﻛﻌﺘﻴﻦ‬ ‫ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺃﻭﻟﻬﺎ ﻭﺗﺸﻬﺪ ﻣﻌﻪ ﺛﻢ ﻗﺎﻡ ﺃﻭ ﺃﺣﺪﺙ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ﺑﺘﻜﺒﻴﺮ‬ ‫ﻭﻟﻢ ﻳﻨﺘﺒﻪ ﺃﻭ ﻳﺘﻮﺿﺄ ﺣﺘﻰ ﻓﺎﺗﻪ ﺑﺮﻛﻌﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻓﺄﺩﺭﻙ ﻣﻌﻪ ﺍﻟﺮﺍﺑﻌﺔ(‪...‬‬ ‫)ﻓﺈﺫﺍ ﺳﻠﻢ ﻗﺎﻡ ﻫﻮ ﺑﺘﻜﺒﻴﺮ ﺍﻟﺘﺸﻬﺪ ﻻﺳﺘﺪﺭﺍﻙ ﻓﺎﺋﺖ‪ ...‬ﻭﻣﻦ ﺳﻬﺎ ﻋﻦ ﺍﺗﺒﺎﻉ‬ ‫ﺍﻹﻣﺎﻡ ﺣﺘﻰ ﺳﺒﻖ ﺍﺳﺘﺪﺭﻙ ﺍﻟﺮﻛﻌﺔ ﻛﻠﻬﺎ ﻟﻔﻮﺍﺕ ﺍﻟﺮﻛﻮﻉ ﻣﻌﻪ‪ ...‬ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‬ ‫ﻭﻫﻮ ﺃﻥ ﻳﻔﻮﺗﻪ ﺁﺧﺮﻫﺎ ﻛﺬﺍ )ﺇﻥ ﻗﺎﻡ ﺃﻭ ﺃﺣﺪﺙ( ﺑﻌﺪﻣﺎ ﺻﻠﻰ ﻣﻌﻪ ﺛﻼﺛﺎ ﻭﻟﻢ ﻳﻨﺘﺒﻪ‬ ‫ﺃﻭ ﻳﺘﻮﺿﺄ ﺣﺘﻰ ﺳﻠﻢ ﺍﻹﻣﺎﻡ ﺃﺗﻢ ﺻﻼﺗﻪ ﻛﻤﺎ ﻋﻠﻴﻪ )ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ( ﻓﻴﻪ ﺃﻧﻮﺍﻉ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٢٩٧‬ ‪ ،٣٠٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٢/٦٠٧‬‬ ‫‪317‬‬‫‪ ٣١‬ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﻛﻤﺎ ﻣﺮ ﻓﻲ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ ...‬ﻛﺪﺍﺧﻞ ﻓﺎﺗﺘﻪ ﺭﻛﻌﺔ ﻣﻦ ﺃﻭﻝ ﻭﺻﻠﻰ ﻣﻌﻪ ﺭﻛﻌﺘﻴﻦ ﺃﻭ‬ ‫ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺛﻢ ﻧﺎﻡ ﺃﻭ ﺃﺣﺪﺙ ﻭﻟﻢ ﻳﻨﺘﺒﻪ ﺃﻭ ﻳﺘﻮﺿﺄ ﺣﺘﻰ ﺳﻠﻢ‪ ...‬ﻓﺈﻧﻪ ﻳﺒﺪﺃ ﻣﻦ‬ ‫ﺍﻷﻭﻟﻰ ﺑﺎﻟﻘﻴﺎﻡ ﺇﻟﻴﻬﺎ ﺑﻼ ﺗﻜﺒﻴﺮ‪ ...،‬ﺛﻢ ﻳﺸﺮﻉ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﺑﺎﻟﻘﻴﺎﻡ ﺇﻟﻴﻬﺎ ﺑﺘﻜﺒﻴﺮ ﺇﺫ‬ ‫ﻓﺎﺗﻪ ﺛﻢ ﻳﻘﻌﺪ ﺍﻟﺘﺸﻬﺪ ﺛﻢ ﻳﺴﻠﻢ ﻭﻛﻤﻘﻴﻢ ﺩﺧﻞ ﻋﻠﻰ ﻣﺴﺎﻓﺮ ﻓﺎﺗﻪ ﺑﺮﻛﻌﺔ‪ ...‬ﻓﺈﺫﺍ‬ ‫ﺳﻠﻢ ﻗﺎﻡ ﻫﻮ ﺑﻼ ﺗﻜﺒﻴﺮ ﻟﻴﺼﻠﻲ ﺍﻷﻭﻟﻰ ﺛﻢ ﻳﻘﻮﻡ ﺑﺘﻜﺒﻴﺮ ﺍﻟﺘﺸﻬﺪ ﺑﻌﺪ ﺭﻓﻊ ﻣﻦ‬ ‫ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﻟﺘﻜﺒﻴﺮ ﻟﻬﺎ‪ ...‬ﻭﻳﺘﻤﻢ ﺍﻟﺒﺎﻗﻲ ﺛﻢ ﻳﺴﻠﻢ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺳﻠﻢ‬ ‫ﺍﻟﻤﺴﺎﻓﺮ ﻗﺎﻡ ﻫﻮ ﺑﺘﻜﺒﻴﺮ ﺍﻟﺘﺸﻬﺪ ﺛﻢ ﻳﺘﻤﻢ ﺛﻢ ﻳﺴﺘﺪﺭﻙ ﺍﻷﻭﻟﻰ ﺛﻢ ﻳﺴﻠﻢ)‪...(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺃﻥ ﻳﻔﻮﺗﻪ ﺃﻭﻟﻬﺎ ﻭﻭﺳﻄﻬﺎ ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ‪) :‬ﻭﺇﻥ ﻓﺎﺗﺘﻪ‬ ‫ ﺃﻱ‪ :‬ﺍﻷﻭﻟﻰﻭﺻﻠﻰ ﻣﻌﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﻟﺘﺸﻬﺪ ﺛﻢ ﻧﺎﻡ ﺃﻭ ﺃﺣﺪﺙ ﻓﺎﻧﺘﺒﻪ ﺃﻭ‬ ‫ﺗﻮﺿﺄ ﻓﺄﺧﺬ ﻣﻌﻪ ﺍﻟﺮﺍﺑﻌﺔ ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ ﻗﺎﻡ ﻫﻮ ﺑﻼ ﺗﻜﺒﻴﺮ ﻟﻸﻭﻟﻰ ﻓﻠﻴﺼﻠﻴﻬﺎ‬ ‫ﻓﺈﺫﺍ ﺭﻓﻊ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺴﺠﺪﺓ ﻣﻊ ﺗﻜﺒﻴﺮﻫﺎ‪ ...‬ﻗﺎﻡ ﺑﺘﻜﺒﻴﺮ ﺍﻟﺘﺸﻬﺪ ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫ﺣﺘﻰ ﻳﺘﻤﻤﻬﺎ ﺇﻟﻰ ﻣﺤﻞ ﺩﺧﻞ ﻓﻴﻪ ﺛﻢ ﻳﺴﻠﻢ(‪...‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﺃﻥ ﻳﻔﻮﺗﻪ ﻭﺳﻄﻬﺎ ﻭﺁﺧﺮﻫﺎ )ﻛﻤﺼﻞ ﻣﻌﻪ ﺍﻷﻭﻟﺘﻴﻦ ﻣﻊ‬ ‫ﺍﻟﺘﺸﻬﺪ ﺛﻢ ﻓﺎﺗﻪ ﺑﺮﻛﻌﺔ ﻣﻊ ﺍﻟﻘﻴﺎﻡ ﺇﻟﻴﻬﺎ ﻭﺗﻜﺒﻴﺮ ﺍﻟﻘﻴﺎﻡ ﺑﻞ ﻫﺬﺍ ﺍﻟﺘﻜﺒﻴﺮ ﻣﻨﻬﺎ‬ ‫ﺑﻨﻮﻡ‪ ...‬ﻓﺎﻧﺘﺒﻪ ﻓﺄﺧﺬ ﻣﻌﻪ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻠﻤﺎ ﻗﻌﺪ ﻟﻠﺘﺸﻬﺪ ﺍﻟﺜﺎﻧﻲ ﻧﺎﻡ ﺃﻭ ﺃﺣﺪﺙ ﺣﺘﻰ‬ ‫ﺳﻠﻢ ﺍﻹﻣﺎﻡ ﻓﻴﻘﻮﻡ ﻫﻮ ﺑﺘﻜﺒﻴﺮ ﺍﻟﺘﺸﻬﺪ ﻟﻠﺜﺎﻟﺜﺔ ﻓﺈﺫﺍ ﺭﻓﻊ ﻣﻦ ﺳﺠﺪﺗﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺎﻡ‬ ‫ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﻟﺤﻞ ﺩﺧﻞ ﻓﻴﻪ ﺛﻢ ﻳﻘﻌﺪ ﻟﻠﺘﺸﻬﺪ ﺍﻷﺧﻴﺮ ﺛﻢ ﻳﺴﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ‬ ‫ﺍﻟﺮﺑﺎﻋﻴﺎﺕ ﻭﻗﺲ ﻋﻠﻴﻬﺎ ﻏﻴﺮﻫﺎ ﺍﻟﺜﻼﺛﻴﺔ ﻛﺎﻟﻤﻐﺮﺏ ﻭﺍﻟﻮﺗﺮ ﺇﺫﺍ ﻟﻢ ﻳﺴﻠﻢ ﻣﻦ ﺃﻭﻟﻴﻴﻪ‬ ‫ﻭﺍﻟﺜﻨﺎﺋﻴﺔ ﻛﺎﻟﻔﺠﺮ)‪....(٢‬‬ ‫)ﻭﺇﻥ ﻓﺎﺗﻪ ﺑﺘﻜﺒﻴﺮﺍﺕ ﺍﻟﺼﻼﺓ ﻗﻀﻰ ‪‬‬ ‫ﻛﻼ ﺑﻤﺤﻠﻪ( ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ ...‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻤﻊ ﺗﻜﺒﻴﺮﺍﺕ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﻦ ﻭﺗﻜﺒﻴﺮﺍﺕ ﺍﻟﺮﻛﻮﻉ ﻓﻲ ﻗﻴﺎﻡ ﻭﺍﺣﺪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٠٧‬ ‪ ،٣١١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣١٢‬ ‪ ،٣١٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪318‬‬ ‫ﻭﺗﻜﺒﻴﺮﺍﺕ ﺍﻟﺴﺠﻮﺩ ﻓﻲ ﺳﺠﻮﺩ ﻭﺍﺣﺪ(‪) ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻤﻌﻬﺎ ﻣﻄﻠﻘﺎ ﻓﻲ ﻗﻴﺎﻡ ﺃﻭ‬ ‫ﻗﻌﻮﺩ ﺑﻤﺤﻞ ﻭﺍﺣﺪ(‪ ...‬ﻭﻛﺎﻟﺘﻜﺒﻴﺮﺍﺕ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻭ ﺍﻟﺘﺴﺒﻴﺢ ﺇﻥ ﻓﺎﺗﻪ ﺑﻬﺎ ﻓﻴﻔﻌﻞ ‪‬‬ ‫ﻛﻼ‬ ‫ﺑﻤﺤﻠﻪ‪) ...‬ﻓﺈﻥ ﻓﺎﺗﻪ ﺑﺮﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﻗﻀﺎﻩ ﻛﻠﻪ ﺑﻤﺤﻠﻪ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ...‬ﻭﺇﻥ‬ ‫ﻓﺎﺗﻪ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺟﻤﻊ ﺳﺮﻫﺎ ﻭﺟﻬﺮﻫﺎ ﻓﻲ ﻗﻴﺎﻡ ﻭﺍﺣﺪ(‪.(١)...‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣١٥‬ ‪ ،٣١٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٥‬‬ ‫‪319‬‬ ‫‪٣٢‬‬ ‫‪s‬ﻼة ا ‪)+‬‬ ‫‪ :+,- ١‬ا^ب‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺿﺖ ﺍﻟﺠﻤﻌﺔ( ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪& % $ ﴿ :‬‬ ‫' ( ) * ‪] ﴾ - , +‬ﺍﻟﺠﻤﻌﺔ‪ ،[٩ :‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﻭﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫ﺭﺟﻼ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺛﻢ ﺃﺣﺮﻕ ﻋﻠﻰ ﺭﺟﺎﻝ ﻳﺘﺨﻠﻔﻮﻥ ﻋﻦ‬‫»ﻟﻘﺪ ﻫﻤﻤﺖ ﺃﻥ ﺁﻣﺮ ‬ ‫ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺑﻴﻮﺗﻬﻢ«)‪ ،(١‬ﻭﻻ ﻳﻬﺘﻢ ﺑﻐﻴﺮ ﺍﻟﺠﺎﺋﺰ ﻓﻘﺘﻠﻬﻢ ﺟﺎﺋﺰ‪ ،‬ﻭﺍﻟﺪﻣﺎﺀ ﺗﺤﻞ ﺑﻤﺎ‬ ‫ﻫﻮ ﻛﺒﻴﺮﺓ ﻻ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﺗﺮﻙ ﺍﻟﺠﻤﻌﺔﺛﻼ ﺛﺎﻣﻦ ﻏﻴﺮ ﺿﺮﻭﺭﺓ ﻃﺒﻊ‬ ‫ﺟﺎﺋﺰﺍ(‬ ‫‬‫ﻋﻠﻰ ﻗﻠﺒﻪ«)‪ ،(٢‬ﻭﺍﻟﺜﻼﺙ ﻟﻴﺲ ‬ ‫ﻗﻴﺪﺍ ﻟﻜﻮﻥ ﺗﺮﻛﻬﺎ ﻛﺒﻴﺮﺓ‪) ...‬ﻣﻊ ﻣﻘﻴﻤﻬﺎ ﻟﻮ‬ ‫ﻓﺘﺎﺭﻛﻬﺎ ﺧﻠﻒ ﺟﺎﺋﺮ ﻋﺎﺹ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﺎﻟﻚ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰﺓ ﺧﻠﻒ ﺍﻟﺠﺎﺋﺰ ﻻ ﻭﺍﺟﺒﺔ‪...‬‬ ‫‪ /$; P  M ٢‬ا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻋﻠﻰ ﻛﻞ ﺣﺮ ﺑﺎﻟﻎ ﺫﻛﺮ ﻣﻘﻴﻢ ﻋﺎﻗﻞ ﻓﺮﺽ ﻋﻴﻦ ﺇﻻ‬ ‫ﺿﺮﺍ ﺃﻭ‬ ‫ﻣﻦ ﻋﺬﺭ ﻛﺨﻮﻑ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﺣﺮ ﺃﻭ ﺑﺮﺩ ﺃﻭ ﻣﻄﺮ ﺧﻴﻒ ﻣﻨﻪ ‪‬‬ ‫ﺟﻨﺎﺯﺓ ﺗﻌﻴﻨﺖ ﺃﻭ ﺷﻐﻞ ﺑﻄﻠﺐ ﻗﻮﺕ( ﻟﻨﻔﺴﻪ ﺃﻭ ﻟﻤﻦ ﻟﺰﻣﺘﻪ ﻣﺆﻭﻧﺘﻪ‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪320‬‬ ‫‪E- #,- ٣‬ر ا ‪:/$; P  # M+ )+‬‬ ‫ﻋﺒﺪﺍ ﻭﻃﻔﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻭ ﻣﺴﺎﻓﺮ ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺣﻀﺮﻫﺎ ‬ ‫ﻣﺮﻳﺾ ﺃﻃﺎﻗﻬﺎﻭﻧﺤﻮﻫﻢ ﻣﻤﻦ ﻻ ﺗﻠﺰﻣﻪﺻﻠﻰ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺘﻴﻦ ﻭﺳﻘﻂ‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﻋﻨﻪ ﺍﻟﻔﺮﺽ ﺍﺗﻔﺎﻗﺎ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻖ ﻣﻊ ﺍﻹﻣﺎﻡ ﺇﻻ ﻣﻦ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺻﻠﻰ ‬ ‫ﺇﻥ ﻟﻢ ﻳﺤﺮﻡ ﻋﻠﻰ ﺭﻛﻌﺘﻴﻦ()‪...(١‬‬ ‫‪  f ` ٤‬و‪Y‬و‪:i‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪» :‬ﺧﺼﺖ ﺑﺸﺮﻭﻁ‪ ،‬ﻭﻫﻲ‪ ١ :‬ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﺑﺄﻣﺮﻩ‬ ‫ﻭﻟﻮ ﻏﻴﺮ ﺣﺎﺟﻢ ﺃﻭ ﻗﺎﺽ‪ ٢ .‬ ﻭﺍﻟﻤﺴﺠﺪ ‪ ٣‬ ﻭﺍﻟﻤﺼﺮﺍﻟﺒﻜﺮ ﺍﻟﻌﻈﻴﻢ‪...‬‬ ‫)ﻓﺎﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﺷﺮﻭﻁ ﻭﺟﻮﺏ( ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺟﺎﺯﺕ‪ ...‬ﻭﺇﻥ‬ ‫ﺧﻠﻒ ﺇﻣﺎﻡ ﺟﺎﺋﺮ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪) ...‬ﻭﻫﻞ ﺗﺠﺐ ﻓﻲ ﺍﻷﻣﺼﺎﺭ ﻣﻄﻠﻘﺎ ﺃﻭ ﻓﻲ ﺍﻷﻣﺼﺎﺭ‬ ‫ﺍﻟﺴﺒﻌﺔ ﺍﻟﺘﻲ ﻣﺼﺮﻫﺎ ﻋﻤﺮ ‪ ƒ‬ﻭﻫﻲ‪ :‬ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ﻭﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﺸﺎﻡ‬ ‫ﻭﺍﻟﺒﺤﺮﻳﻦ ﻭﻫﻮ ﻭ ﻋﻤﺎﻥ ﻭﺍﺣﺪ( ﺃﻱ‪ :‬ﻣﺤﻜﻮﻡ ﻋﻠﻴﻬﻤﺎ ﺑﺤﻜﻢ ﻣﺼﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﺍﻟﻨﻴﻞ‪) .‬ﻗﻮﻻﻥ()‪...(٢‬‬ ‫‪ M ٥‬ا‪B‬ي  ‪:'‡0‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺎﺯ ﻹﻣﺎﻡ ﺟﺎﺋﺮ ﺃﻭ ﻋﺎﺩﻝ ﺃﻥ ﻳﺄﻣﺮ ﻋﻤﺎﻟﻪ ﺇﻣﺎﻣﺔ(‬ ‫ﻭﻻ ﻳﺄﺫﻥ ﻻﺛﻨﻴﻦ ﻓﻲ ﺑﻠﺪ ﻭﺍﺣﺪ ﻭﻻ ﻳﺼﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ ﻓﻲ ﻣﺴﻴﺮﻩ ﺇﻥ ﺳﺎﻓﺮ‪ ...‬ﻭﻳﺼﻠﻲ‬ ‫ﺃﺭﺑﻌﺎ ﺇﻥ ﻟﻢ ﻳﺄﻣﺮﻩ ﺃﻭ ﻣﺎﺕ ﻭﺣﻀﺮﺕ ﻗﺒﻞ ﺗﻘﺪﻳﻢ‬ ‫ﺧﻠﻴﻔﺘﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ ﺃﻥ ﻳﺼﻠﻲ ﺑﻬﻢ ﺃﺣﺪﻫﻢ ﺭﻛﻌﺘﻴﻦ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺇﻣﺎﻡ ﺻﻠﻮﺍ ‬ ‫ﻗﺎﺋﻤﺎ ﻭﻗﻴﻞ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﻋﻤﺎﻟﻪ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻷﻣﺼﺎﺭ ﺃﻥ ﻳﻘﻴﻤﻮﻫﺎ‬ ‫ﺇﻥ ﻛﺎﻥ ﺃﻣﺮﻫﻢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣١٩‬ ‪ ،٣٢٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٨/٦١٧/٦١٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٢٤‬ ‪ ،٣٢٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦١٩‬‬ ‫‪321‬‬‫‪ ٣٢‬ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺃﻳﻀﺎ ﻭﻫﻮ ﻓﻲ ﻏﻴﺮ ﻗﺮﻳﺔ ﺟﻤﺎﻋﺔ‬ ‫ﻭﺃﻥ ﻳﺄﺫﻧﻮﺍ ﻟﻤﻦ ﻳﻘﻴﻤﻬﺎ )ﻭﺇﻥ ﺳﺎﻓﺮ ﻫﻮ ﻭﺧﻠﻴﻔﺘﻪ ‬ ‫ﻓﻼ ﻳﻘﻴﻤﻬﺎ ﻭﻟﻮ ﻣﻌﻪ ﻣﺜﻞ ﺃﻫﻞ ﻗﺮﻳﺔ ﺃﻭ ﻣﺼﺮ‪ ...،‬ﻭﺗﺼﻠﻰ ﻓﻲ ﻛﻞ ﺑﻠﺪ ﺟﺮﻯ ﻓﻴﻪ‬ ‫ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﺑﻠﺪ ﻋﺠﻢ ﺃﻭ ﻋﺮﺏ)‪...(١‬‬ ‫‪ ٦‬ا‪F‬د ا‪B‬ي  ‪ C‬ا ‪:/0 )+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﺃﻗﻞ ﺍﻟﺠﻤﺎﻋﺔ ﺍﺛﻨﺎﻥ ﺑﺎﻹﻣﺎﻡ( ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺸﻴﺦ‬ ‫)ﺃﻭ ﺛﻼﺛﺔ( ﺑﻪ )ﺃﻭ ﺃﺭﺑﻌﺔ ﺑﻪ( ﺃﻗﻮﺍﻝ ﻭﺫﻟﻚ ﺍﻷﻗﻞ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ )ﻫﻞ ﺃﻗﻞ‬ ‫ﻣﺎ ﺗﺼﺢ ﺑﻪ ﺍﻟﺠﻤﻌﺔ؟ ﻭﻗﻴﻞ‪ :‬ﺃﻗﻞ ﻣﺎ ﺗﺼﺢ ﺑﻪ ﺛﻼﺛﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﻮﻥ‪) ...‬ﻭﺇﻥ ﺫﻫﺒﻮﺍ‬ ‫ﺃﺭﺑﻌﺎ ﻭﺣﺪﻩ(‪) ،‬ﻭﺇﻥ ﺫﻫﺒﻮﺍ ﺃﻭ ﻧﻘﺼﻮﺍ ﻋﻦ ﺍﻟﻌﺪﺩ ﺑﻌﺪﻩ ﺃﺗﻤﻬﺎ‬ ‫ﻋﻨﻪ ﻗﻴﻞ ﺃﻥ ﻳﺤﺮﻡ ﺻﻠﻰ ‬ ‫ﺟﻤﻌﺔ ﺭﻛﻌﺘﻴﻦ ﻭﻟﻮ ﻭﺣﺪﻩ ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻛﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻬﺎ ﺑﻬﻢ ﺃﺗﻤﻮﻫﺎ ﺭﻛﻌﺘﻴﻦ()‪.(٢‬‬ ‫‪Y ٧‬وط آدا‪:f‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺮﻁ ﻷﺩﺍﺋﻬﺎ ﺍﻟﻮﻗﺖ ﻭﻫﻮ ﺍﻟﺰﻭﺍﻝ ﻭﺗﺼﺢ ﺑﺨﻄﺒﺘﻬﺎ‬ ‫ﻛﺒﻴﺮﺍ‬ ‫ﺑﻌﺪﻩ ﻭﺃﺫﺍﻥ ﻻ ﻳﻨﻌﻘﺪ ﺑﻴﻊ ﺑﻌﺪﻩ ﻭﺟﻮﺯ‪ ،‬ﺃﻱ‪ :‬ﻗﻴﻞ‪ :‬ﻳﻨﻌﻘﺪ ﻭﻋﺼﻰ ﻋﺼﻴﺎ ﻧﺎ ‬ ‫ﺍﻟﻤﺘﺒﺎﻳﻌﺎﻥ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﻛﺬﺍ ﺍﻟﻨﻜﺎﺡ( ﻭﻛﻞ ﻋﻘﺪ ﻛﻌﻘﺪ ﺍﻷﺟﺮﺓ ﻭﻋﻘﺪ ﺍﻟﻘﺮﺍﺽ‪...‬‬ ‫ﺇﻟﺦ‪ ،‬ﻭﻓﻲ ﺍﻻﻧﻌﻘﺎﺩ ﻗﻮﻻﻥ ﻭﺣﺮﻡ ﺟﻤﻴﻊ ﻣﺎ ﻳﺸﻐﻞ ﻋﻦ ﺇﺟﺎﺑﺔ ﺍﻟﻨﺪﺍﺀ‪) ...‬ﻭﺟﺎﺯ ﻋﻘﺪ‬ ‫ﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﻭﻏﻴﺮﻫﻤﺎ )ﻟﻤﻦ ﻻ ﺗﻠﺰﻣﻪ ﺍﻟﺠﻤﻌﺔ ﻭﻟﻮ ﺑﻌﺪ ﺃﺫﺍﻥ ﻭﺧﻄﺒﺔ()‪.(٣‬‬ ‫‪ )Q` #,- ٨‬ا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺗﺆﺩﻱ ﺟﻤﻌﺔ ﺇﻻ ﺑﻬﺎ( ﻭﻫﻲ ﻣﺘﺼﻠﺔ ﺑﺎﻷﺫﺍﻥ ﺍﻷﺧﻴﺮ‬ ‫ﻭﻳﺘﺼﻞ ﺑﻬﺎ ﻭﻫﻲ ﻣﺘﺼﻠﺔ ﺑﺎﻹﻗﺎﻣﺔ ﻭﺍﻹﻗﺎﻣﺔ ﺑﺎﻟﺼﻼﺓ ﻭﺇﻥ ﻓﺼﻞ ﻓﺎﺻﻞ ﻟﻢ ﺗﻔﺴﺪ‪...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٢٧‬ ‪ ،٣٢٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٢٣/٦٢٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٢٩‬ ‪ ،٣٣٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٢٥/٦٢٤‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٣٢/٣٣١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٢٧/٦٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪322‬‬ ‫ﻭﺇﻥ ﺧﻄﺐ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺑﻄﻠﺖ ﺇﻣﺎﻣﺘﻪ ﺇﻥ ﻟﻢ ﻳﺨﻄﺐ ﻗﺒﻠﻬﺎ‪ ...‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ‬ ‫ﻳﺴﺘﺘﺎﺏ ﺇﺫﺍ ﺧﻄﺐ ﺑﻌﺪﻫﺎ ﺃﻭ ﻗﺒﻠﻬﺎ ﻭﺑﻌﺪﻫﺎ ﻓﺈﻥ ﺗﺎﺏ ﺑﻘﻲ ﻓﻲ ﺇﻣﺎﻣﺘﻪ ﻭﺇﻥ ﺃﺻﺮ ﺧﺮﺝ‬ ‫ﺃﺭﺑﻌﺎ ﻷﻧﻬﺎ ﻭﺍﺟﺒﺔ‬ ‫ﻣﻨﻬﺎ )ﻭﻻ ﺗﺼﺢ ﺍﻟﺠﻤﻌﺔ ﺇﻻ ﺑﺨﻄﺒﺔ( ﻭﺇﻥ ﻟﻢ ﻳﺨﻄﺐ ﺻﻠﻮﺍ ‬ ‫ﻭﻟﻴﺴﺖ ‬ ‫ﺑﺪﻻ ﻣﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﺧﺮﻳﻴﻦ )ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺪﻝ ﻣﻨﻬﺎ )ﻭﺟﻮﺯﺕ‬ ‫ﺍﻟﺠﻤﻌﺔ ﺑﺪﻭﻧﻬﺎ( ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺨﻄﺒﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺑﻬﺎ ﻟﻜﻦ‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﺑﺪﻝ ﻣﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﺭﻛﻦ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻏﻴﺮ ﺑﺪﻝ ﻗﺎﻝ‪ :‬ﺷﺮﻁ‪.(١)...‬‬ ‫‪ M  ٩‬ﻺم ‪ 1Q‬ا ‪:)+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺘﻨﻔﻞ ﻓﻲ ﺑﻴﺘﻪ( ﻭﻳﺘﻨﻔﻞ ﻏﻴﺮﻩ ﻓﻲ‬ ‫ﻗﺎﺻﺪﺍ ﻟﻠﻤﻨﺒﺮ‬ ‫‬‫ﺍﻟﻤﺴﺠﺪ ﻭﻳﺨﻠﺺ ﷲ‪ ،‬ﻭﻟﻴﺄﺕ ﺍﻹﻣﺎﻡ ﻭﻓﻴﻪ ﺍﻟﻨﺎﺱ )ﺛﻢ ﻳﺄﺗﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﻘﺪﻣﺎ ﻓﻲ ﻃﻠﻮﻋﻪ ﻳﻤﻨﺎﻩ( ﻭﺇﻥ ﻗﺪﻡ ﺍﻟﻴﺴﺮﻯ ﻓﻼ ﺑﺄﺱ‪) ...‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻯ ﺍﻧﺘﻈﺮ‬ ‫‬ ‫ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻗﻮﺱ ﺃﻭ‬ ‫‬‫ﺍﻟﻤﺆﺫﻥ(‪) ...‬ﻓﺈﺫﺍ ﻓﺮﻍ ﺍﻟﻤﺆﺫﻥ ﺍﻷﺧﻴﺮ ﻗﺎﻡ ﻭﺍﻗﻔﺎ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ‬ ‫ﻋﺼﺎ ﺃﻭ ﻋﻜﺎﺯ ﺃﻭ ﺳﻴﻒ ﺃﻭ ﻋﻮﺩ ﺃﻭ ﻣﻨﺒﺮ ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻬﻪ( ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ‬ ‫‬ ‫ﻣﺴﺘﺪﻳﺮﺍ ﻟﻬﻢ ﺧﺎﻟﻒ‬ ‫‬‫ﺟﺎﻧﺒﺎ ﺃﻭ‬ ‫‬‫ﻣﻦ ﺍﻟﻤﻨﺒﺮ ﺑﻞ ﺇﺫﺍ ﺟﺎﺀﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ ﻭﺇﻥ ﻭﻟﻰ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻓﻲ ﺍﻟﻔﺴﺎﺩ ﻗﻮﻻﻥ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺪﺑﺮ ﺍﻹﻣﺎﻡ ﻓﺒﺌﺲ ﻣﺎ ﻓﻌﻞ )ﻭﺷﺮﻉ ﻓﻲ ﺍﻟﺨﻄﺒﺔ(‬ ‫ﻭﻫﻲ ﺍﻟﻮﻋﻆ ﻭﺫﻛﺮ ﺍﷲ‪) ...‬ﻣﺒﺘﺪ ﺋﺎ ﺑﺬﻛﺮ ﺍﷲ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻌﺪﻩ‬ ‫ﻋﻠﻰ ﻧﺒﻴﻪ ! ﻭﻳﺬﻛﺮ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻈﻬﻢ ﻭﻳﺨﻮﻓﻬﻢ ﻣﻌﺎﺩﻫﻢ‪ ،‬ﺛﻢ ﻻ ﻳﻨﺰﻝ ﺣﺘﻰ ﻳﻘﻮﻝ‬ ‫ﺍﻟﻤﺆﺫﻥ‪ :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ( ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻘﻮﻝ ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪.(٢)....‬‬ ‫‪F7 ١٠‬و‪0‬ت ا‪:)QK‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻧﺪﺏ ﻟﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻮﻋﻆ ﺑﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻻ‬ ‫ﻧﻘﺾ ﺑﺮﻭﺍﻳﺔ ﻗﺼﺔ ﺃﻭ ﺷﻌﺮ ﻳﻠﻐﻮ ﺑﺄﻥ ﻳﺬﻛﺮ ﻗﺼﺔ ﻓﺎﺣﺸﺔ ﺃﻭ ﻗﺼﺔ ﻟﻺﺿﺤﺎﻙ ﺃﻭ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٣٤/٣٣٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٢٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٣٥‬ ‪ ،٣٣٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣٠/٦٢٩‬‬ ‫‪323‬‬‫‪ ٣٢‬ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺷﻌﺮ ﻏﺰﻝ( ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﺾ ﺑﺸﻌﺮ ﻣﻄﻠﻘﺎ ﻭﺃﺟﻴﺰ ﺑﺒﻴﺖ ﻭﺍﺣﺪ ﺑﻼ ﻟﻐﻮ )ﻭﺗﺮﻙ ﺫﻟﻚ‬ ‫ﺍﻟﻮﻋﻆ ﺑﺎﻟﺮﻭﺍﻳﺔ( ﻭﺍﻟﺸﻌﺮ ﺃﺣﺴﻦ ﻓﺎﻟﻮﻋﻆ ﺑﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺴﻦ ﻭﻳﻠﻴﻪ ﺑﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻭﻳﻠﻴﻪ ﺑﻤﺎ ﻓﻲ ﺍﻷﺛﺮ ﻭﻳﻠﻴﻪ ﺑﺬﻟﻚ )ﻭﺍﻟﺨﻄﻴﺐ ﺇﻥ ﺗﻜﻠﻢ ﺑﻤﺎ ﻻ ﻳﻨﺒﻐﻲ‬ ‫ﺃﺭﺑﻌﺎ‪) ...‬ﻭﺇﻻ‬ ‫ﻓﺴﺪﺕ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻣﻦ ﺧﻠﻔﻪ ﺻﻼﺗﻬﻢ ﺇﻥ ﻛﺎﻥ ﺇﻣﺎﻣﻬﻢ( ﻭﺻﻠﻮﺍ ‬ ‫ﻓﺴﺪﺕ ﻋﻠﻴﻪ ﻓﻘﻂ(‪) ...‬ﻭﺃﻗﻞ ﻣﺎ ﻗﻴﻞ ﻓﻲ ﺧﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﻨﻜﺎﺡ‪:‬‬ ‫ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﻴﻦ‪ ،‬ﻭﻻ ﻋﺪﻭﺍﻥ ﺇﻻ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ ﻭﺍﻏﻔﺮ ﺍﻟﻠﻬﻢ ﻟﻨﺎ ﻭﻟﺠﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ()‪.(١‬‬ ‫‪ ١١‬ا ;س ‪ M$0‬ا‪:M$'QK‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻳﺠﻠﺲ ﺑﻴﻦ ﺍﻟﺨﻄﺒﺘﻴﻦ ﺟﻠﺴﺔ ﺧﻔﻴﻔﺔ ﺃﻭ‬ ‫ﻻ ﻳﺠﻠﺲ ﺑﻞ ﻳﺴﺘﺮﻳﺢ؟ ﺇﺫ ﻟﻢ ﻳﺮﻓﻊ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﻠﻲ ﺟﻠﻮﺱ‪ ،‬ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺃﺣﺪﺙ ﺫﻟﻚ ﻣﻌﺎﻭﻳﺔ ﺣﻴﻦ ﻛﺜﺮ ﺷﺤﻢ ﺑﻄﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺜﻤﺎﻥ ﺣﻴﻦ ﻛﺒﺮ)‪.(٢‬‬ ‫‪ M7T ١٢‬ا‪:M$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺑﻮﺟﻮﺏ ﺍﻹﻧﺼﺎﺕ ﻟﻠﺨﻄﺒﺔ‪ ،‬ﻭﻣﻦ ﺩﺧﻞ‬ ‫ﺍﻟﻤﺴﺠﺪ( ﻗﺒﻞ ﺍﻟﺨﻄﺒﺔ ﺻﻠﻰ ﻣﺎ ﺷﺎﺀ ﷲ ﻭﺫﻛﺮ ﺍﷲ ﻭﺍﺳﺘﻐﻔﺮﻩ‪) ...‬ﻭﻣﻦ ﺩﺧﻞ ﻋﻨﺪ‬ ‫ﺍﻟﺨﻄﺒﺔ ﻓﻼ ﻳﺮﻛﻊ ﺭﻛﻌﺘﻲ ﺍﻟﻤﺴﺠﺪ )ﻭﻟﺰﻣﻪ ﺍﻹﻧﺼﺎﺕ ﻟﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺴﻤﻌﻪ(‬ ‫ﻭﻧﻬﻰ ﻋﻦ ﻛﻞ ﻋﻤﻞ ﺳﻮﻯ ﺍﻹﻧﺼﺎﺕ ﻭﺇﻥ ﻗﺎﻝ ﻭﺍﺣﺪ ﻵﺧﺮ‪ :‬ﺃﻧﺼﺖ ﺃﻭ ﺻﻪ ﻓﻘﺪ‬ ‫ﻟﻐﺎ ﻭﻻ ﺟﻤﻌﺔ ﻟﻪ ﻭﻓﺴﺪﺕ ﺻﻼﺗﻪ ﺇﻥ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﻣﻜﺜﻪ ﻭﻟﻢ ﻳﺨﺮﺝ ﻟﺨﺎﺭﺝ‬ ‫‬ ‫ﺩﺧﻮﻻ ﻣﻦ ﺑﺎﺏ ﺁﺧﺮ ﻣﻊ ﻓﻮﺕ ﺛﻮﺍﺏ ﺍﻟﺴﺒﻖ ﻟﻪ ﻹﻓﺴﺎﺩﻩ ﺑﺎﻟﻠﻐﻮ( ﻭﻟﻪ‬ ‫ﻭﻳﻌﻴﺪ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺣﻴﻦ ﺩﺧﻮﻟﻪ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻵﺧﺮ)‪...(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٣٧‬ ‪ ،٣٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٤٠/٣٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣٠‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٤١‬ ‪ ،٣٤٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪324‬‬ ‫)ﻭﻗﺪ ﺭﻭﻱ ﻓﻲ ﺗﺮﺗﻴﺐ ﺛﻮﺍﺏ ﺍﻟﺠﻤﻌﺔ ﻟﻸﺳﺒﻖ ﻓﺎﻷﺳﺒﻖ ﻣﻦ ﺑﺪﺋﻪ ﺇﻟﻰ ﺑﻴﻀﺔ‪...‬‬ ‫ﻭﺍﻹﻧﺼﺎﺕ ﻭﺍﺟﺐ ﻭﻟﻮ ﻋﻠﻰ ﻣﻦ ﺑﻌﺪ ﺃﻭ ﻻ ﻳﺴﻤﻊ ﻭﻧﻬﻰ ﻓﻲ ﺍﻟﻮﻗﺖ( ﻋﻦ ﻛﻞ ﺷﻲﺀ‬ ‫ﺳﻮﻯ ﺍﻻﺳﺘﻤﺎﻉ ﻟﻠﺨﻄﺒﺔ )ﻭﺇﻥ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ( ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪...‬‬ ‫)ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻔﺴﺪ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﻩ ﺍﺣﺘﺒﺎﺀ ﺃﻭ ﻧﻈﺮ ﻟﺴﻘﻒ( ﺃﻭ ﺍﻟﺘﻔﺎﺕ‬ ‫ﺃﻭ ﻧﻈﺮ ﻟﻘﺪﺍﻣﻪ ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﻩ‪) ...‬ﻓﺘﺤﺼﻞ ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺭﻛﻌﺘﺎﻥ ﺑﺨﻄﺒﺔ ﻗﺒﻠﻬﺎ ﻻ ﺑﻌﺪﻫﺎ‬ ‫ﺑﺈﺟﻬﺎﺩ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ(‪) ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻢ ﻳﺘﻢ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﻴﺮ ﺣﺘﻰ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﻌﺼﺮ‬ ‫ﺃﺭﺑﻌﺎ ﻭﺇﻥ ﺧﻄﺐ ﻻ ﺑﻄﻬﺎﺭﺓ ﺃﻋﺎﺩﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺣﺪﺙ ﺑﻤﺎ ﻻ ﻳﺒﻨﻲ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﻀﺎﻫﺎ ‬ ‫ﺃﺭﺑﻌﺎ ﻭﺇﻥ ﻋﻘﺪﻭﺍ ﺍﻹﻣﺎﻣﺔ ﻵﺧﺮ ﺻﻴﺤﺔ ﻣﺎﺕ ﺍﻷﻭﻝ ﺍﺳﺘﺄﻧﻒ‬ ‫ﻣﺎﺕ ﻓﻲ ﺧﻄﺒﺘﻪ ﺻﻠﻮﺍ ‬ ‫ﺍﻟﺨﻄﺒﺔ( ﻭﺟﻮﺯ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﺙ ﺑﻌﺪ ﻓﺮﺍﻍ ﻣﻦ ﺧﻄﺒﺔ ﺍﺳﺘﺨﻠﻔﻮﺍ ﻣﺼﻠ ‪‬ﻴﺎ‬ ‫ﺑﻬﻢ ﺭﻛﻌﺘﻴﻦ ﻭﺃﻋﺎﺩﻭﺍ ﺇﻥ ﺍﺳﺘﺨﻠﻒ ﻣﻦ ﻻ ﺗﻠﺰﻣﻪ ﻭﺍﻗﺘﺪﻭﺍ ﺑﻪ(‪) ...‬ﻭﻣﻦ ﺻﻠﻰ ﻇﻬﺮ‬ ‫ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺑﻴﺘﻪ ﻇﺎ ‪‬ﻧﺎ ﺃﻥ ﺍﻹﻣﺎﻡ ﻗﺪ ﻓﺮﻍ ﻣﻨﻬﺎ ﺛﻢ ﺃﺩﺭﻛﻬﺎ ﻣﻌﻪ ﻓﺎﻷﻭﻟﻰ ﻧﺎﻓﻠﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﻓﺮﺽ‪ ...‬ﻭﺍﻟﺠﻤﻌﺔ ﻟﻴﺴﺖ ﻛﻐﻴﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻣﺜﻠﻪﺃﻱ‪ :‬ﻣﺜﻞ ﻏﻴﺮﻫﺎ ‬ ‫ﻓﻲ ﺃﻥ ﺍﻟﻔﺮﻭﺽ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺻﻼﻫﺎ ﻓﻲ ﺑﻴﺘﻪ ﻓﺘﻜﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ‬ ‫ﻧﻔﻼ()‪.(١‬‬ ‫‪ M7T ١٣‬ا ‪:)+‬‬ ‫ﺍﺳﺘﺤﺒﺎﺑﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ‪ ٢ ،‬‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ ١) :‬ ﺳﻦ ﻟﻬﺎ ﺍﻏﺘﺴﺎﻝ(‬ ‫‬ ‫ﻣﻨﺘﻌﻼ ﻭﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ﻭﺍﻟﺘﻨﻈﻴﻒ ﺑﺈﺯﺍﻟﺔ‬‫ﻭﺑﻜﻮﺭ‪ ٣ ،‬ ﻭﻏﺪﻭ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ(‬ ‫ﺍﻟﻮﺳﺦ ﻭﻧﺘﻒ ﺍﻹﺑﻂ ﻭﺍﻻﺳﺘﺤﺪﺍﺩ ﻭﻗﺺ ﺍﻟﺸﺎﺭﺏ ﻭﺗﻘﻠﻴﻢ ﺍﻷﻇﺎﻓﺮ ﻭﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺍﻟﺒﻴﺾ )ﻭﺍﻟﺴﻮﺍﻙ ﻭﺍﻟﻄﻴﺐ ﻭﺍﻟﻤﺴﺎﺭﻋﺔ ﻟﻠﻤﺴﺠﺪ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻋﻘﺐ ﺍﻷﺫﺍﻥ‬ ‫ﻭﺍﻟﺘﻨﻔﻞ( ﻓﻲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻻ ﻋﻨﺪ ﺍﻟﺨﻄﺒﺔ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٤٥‬ ‪ ،٣٤٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣٣/٦٣٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٤٩/٣٤٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٣٤‬‬ ‫‪325‬‬ ‫‪٣٣‬‬ ‫‪s‬ﻼة ا‬ ‫‪ ١‬أ‪ :;s‬ا‪'7a‬ن أو أر‪:o0‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻫﻞ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﻓﻲ ﺍﻟﺴﻔﺮ ﻗﺼﺮ‬ ‫ﺃﺭﺑﻌﺎ ﻓﻨﻘﺼﺖ ﺇﻟﻰ ﺭﻛﻌﺘﻴﻦ ﻟﺘﺮﺧﻴﺺ‬ ‫ﺃﻭﻻ ‬‫ﺃﻭ ﺗﻤﺎﻡ؟ ﺧﻼﻑ ﻣﺜﺎﺭﻩ؛ ﻫﻞ ﻓﺮﺿﺖ ‬ ‫ﻓﻬﻲ ﻗﺼﺮ ﺃﻭ ﻓﺮﺿﺖ ﺭﻛﻌﺘﻴﻦ ﻓﺰﻳﺪ ﻓﻲ ﺍﻟﺤﻀﺮ ﺭﻛﻌﺘﺎﻥ ﻓﻬﻲ ﺗﻤﺎﻡ(؟ ﻭﻋﻠﻴﻪ ﻓﻼ‬ ‫ﺃﺭﺑﻌﺎ ﻭﺇﻥ ﺻﻠﻰ ﺃﻋﺎﺩ ﺑﺨﻼﻑ ﺍﻷﻭﻝ ﻓﻴﺠﻮﺯ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻤﺴﺎﻓﺮ ‬ ‫ﺃﺭﺑﻌﺎ ﺇﻻ ﺧﻠﻒ‬ ‫ﻣﺴﺎﻓﺮﺍ ‬ ‫‬‫ﺃﺭﺑﻌﺎ‪) ...‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ( ﻭﺃﻥ ﻻ ﻳﺼﻠﻲ‬ ‫ﻳﺼﻠﻲ ‬ ‫ﻣﻘﻴﻢ ﺃﻭ ﻳﻘﻀﻲ ﺻﻼﺓ ﺣﻀﺮ ﻓﻲ ﺍﻟﺴﻔﺮ)‪.(١‬‬ ‫‪Y ٢‬وط ا وا‪: %‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺣﺪ ﺍﻟﺴﻔﺮ( ﻳﻮﻡ ﺃﻭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻭ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﺃﻭ‬ ‫ﻓﺮﺳﺨﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻤﺴﻜﻦ ﺃﻭ ﻓﺮﺳﺨﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻤﺮﺍﻥ ﺃﻭ )ﻓﺮﺳﺨﺎﻥ ﻣﻦ‬ ‫ﺳﻮﺭ ﺍﻟﺒﻠﺪ ﺃﻭ ﻣﻦ ﻃﺮﻑ‪ ...‬ﺃﻗﻮﺍﻝ(‪ ،‬ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺇﻧﻤﺎ ﻳﻘﺼﺮ ﺍﻟﻤﺴﺎﻓﺮ ﻃﺎﻋﺔ ﺃﻭ‬ ‫ﻣﺒﺎﺡ ﻭﺍﻟﻤﺄﺳﻮﺭ ﻭﻧﺤﻮﻫﻢ ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻘﺼﻴﺮ ﺇﺫﺍ ﺳﺎﻓﺮ ﻟﻤﻌﺼﻴﺔ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪،‬‬ ‫)ﻭﺍﻟﻔﺮﺳﺦ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ ﺫﺭﺍﻉ ﻭﻫﻲ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ‪ ...‬ﻭﺍﻟﻤﻴﻞ ﺃﻟﻒ ﺑﺎﻉ ﻭﺍﻟﺒﺎﻉ‬ ‫ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ ﻣﺪ ﺍﻟﺒﺼﺮ‪) ...‬ﻭﺗﺘﺒﻴﻦ ﺍﻷﻣﻴﺎﻝ ﺑﺎﻷﻣﻨﺎﺀ( ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‬ ‫)ﻭﺍﻟﻤﺸﺎﻫﺪﺓ(‪) ،‬ﻭﻓﻲ ﺍﻟﺸﻬﺮﺓ ﻗﻮﻻﻥ( ﺍﻟﺮﺍﺟﺢ ﺃﻧﻬﺎ ﺗﺘﺒﻴﻦ ﺑﻬﺎ‪) ...‬ﻭﻫﻞ ﻳﻘﺼﺮﺍﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٥١/٣٥٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٦٣٧‬ ‪.٦٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪326‬‬ ‫ﺇﻥ ﺟﺎﻭﺯ ﺍﻟﻔﺮﺳﺨﺎﻥ ﺃﻭ ﺇﻥ ﺧﺮﺝ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺴﻔﺮ( ﺍﻟﻨﺎﺋﻲ ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺟﺎﻭﺯ‬ ‫ﺍﻟﻤﻨﺰﻝ‪) ...‬ﻭﺇﻥ ﺑﻼ ﻣﺠﺎﻭﺯﺗﻬﻤﺎ ﺧﻼﻑ(‪) ...‬ﻭﻳﻘﺼﺮ ﻓﻲ ﺍﻟﺮﺟﻮﻉ ﺣﺘﻰ ﻳﺪﺧﻞ‬ ‫ﻭﻃﻨﻪ(‪) ...‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﻋﻤﺮﺍﻧﻪ ﺃﺗﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺼﺮ ﺇﻟﻰ ﺣﺪ ﺳﻮﺭ ﺍﻟﻤﻨﺰﻝ ﻭﻓﻲ‬ ‫ﺍﻟﻘﺼﺮ ﺇﻟﻰ ﺑﺎﺑﻪ ﻭﺍﻟﺨﺺ ﺇﻟﻰ ﺃﻭﺗﺎﺩﻩ(‪...‬‬ ‫)ﻭﻣﻦ ﺧﺮﺝ ﻣﻦ ﺃﻣﻴﺎﻝ ﻭﻃﻨﻪ ﻭﻟﻢ ﻳﻘﺼﺮ ﻓﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻣﻴﺎﻝ ﺃﺗﻢ ﻓﻴﻬﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻘﺼﺮ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺻﻠﻰ ﻓﻴﻪ ﺧﻠﻒ ﻣﻘﻴﻢ ﻛﻈﻬﺮ ﺃﻭ ﺳﻔﺮﻳﺔ ﺑﺜﻮﺏ ﻧﺠﺲ ﺃﻭ‬ ‫ﺑﻼﻃﻬﺎ ﺃﻭ ﺍﻧﺘﻘﺼﺖ ﻋﻠﻴﻪ( ﺑﻨﺠﺎﺳﺔ ﺍﻟﻤﻮﺿﻊ‪ ...‬ﺃﻭ ﺻﻠﻰ ﻣﺎ ﻻ ﻳﺪﺧﻠﻪ ﺍﻟﻘﺼﺮ‬ ‫)ﻛﻤﻐﺮﺏ ﺃﻭ ﻓﺠﺮ(‪) ...‬ﻭﺇﻥ ﺧﺮﺝ ﻋﻠﻴﻪ ﻭﻗﺖ ﺻﻼﺓ ﻳﻘﺼﺮ ﻓﻴﻬﺎ ﺧﺎﺭﺝ ﺍﻷﻣﻴﺎﻝ ﻭﻟﻢ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ ﺛﻢ ﺩﺧﻞ ﺍﻷﻣﻴﺎﻝ ﻓﺤﻀﺮ ﻭﻗﺖ ﺻﻼﺓ ﺃﺧﺮﻯ ﻗﺼﺮ ﺣﺘﻰ ﻳﺪﺧﻞ‬ ‫ﻳﺼﻠﻬﺎ ‬ ‫ﺗﻘﺼﻴﺮﺍ ﻳﺠﺰﻳﻪ()‪.(١‬‬ ‫‬‫ﻭﻃﻨﻪ ﻭﺿﺎﺑﻂ ﺫﻟﻚ ﺃﻧﻪ ﻳﻘﺼﺮ ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﺇﻥ ﻗﺼﺮ ﺧﺎﺭﺟﻬﺎ‬ ‫‪ ٣‬ا‪K‬ذ ا‪ )R+ Mi‬ا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺍﺗﺨﺎﺫ ﺍﻟﻮﻃﻦ ﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﺼﻼﺓ( ﻭﻻ ﻳﺼﺢ‬ ‫ﺇﻥ ﻭﻛﻞ ﻣﻦ ﻳﺘﺨﺬﻩ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺟﻬﻞ ﺍﺗﺨﺎﺫﻩ ﺇﻟﻰ ﺿﻴﻖ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻳﺠﻮﺯ ﺟﻬﻞ‬ ‫ﺍﻟﻘﺼﺮ ﺇﻟﻰ ﺿﻴﻘﻪ‪) ...‬ﻭﻻ ﺗﺼﺢ ﻟﻤﻦ ﻟﻢ ﻳﻮﻃﻦ ﺇﻥ ﻟﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺼﺢ ﻟﻪ ﺇﻥ ﻧﻮﻯ ﺃﻥ‬ ‫ﺳﻴﻮﻃﻦ ﻭﻟﻢ ﻳﻜﻦ ﺗﺄﺧﻴﺮﻩ ﺍﻟﺘﻮﻃﻴﻦ ﻓﺮﺍﺭ ﻣﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻋﺼﻰ ﺑﺎﻹﻓﻄﺎﺭ‬ ‫ﻭﺃﻋﺎﺩ ﺗﻘﺼﻴﺮﻩ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻙ ﺍﻟﺘﻮﻃﻴﻦ ‬ ‫ﺃﺻﻼ ﻓﺈﻧﻪ ﻳﺆﺩﻱ ﺇﻟﻰ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺘﻘﺼﻴﺮ‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﻌﺬﺭ ﻷﻧﻪ‬ ‫ﺃﺑﺪﺍ ﻭﺇﻟﻰ ﺃﻥ ﻳﺒﺎﺡ ﻟﻪ ﺍﻹﻓﻄﺎﺭ ‬ ‫‬ ‫ﻛﻤﻦ ﺃﻓﻄﺮ ﻓﻲ ﺍﻟﺤﻀﺮ ﺇﺫﺍ ﺍﻹﻓﻄﺎﺭ ‬ ‫ﻣﺜﻼ ﻳﺒﺎﺡ ﻟﻠﺴﻔﺮ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﺇﻧﻤﺎ ﻳﺘﺒﻴﻦ ﺑﻤﻮﺿﻊ‬ ‫ﺃﺑﺪﺍ ﻟﻮ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺤﻜﻢ‬ ‫‬‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺫﻟﻚ ﺃﻻ ﺗﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺍﻹﻗﺎﻣﺔ ﻭﻟﺰﻡ ‬ ‫ﺍﻟﺴﻔﺮ )ﻭﺇﻻ ﻓﻮﻃﻨﻪ ﻭﻃﻦ ﻣﻦ ﺭﺟﻊ ﺇﻟﻴﻪ ﺃﻣﺮﻩ ﻛﺄﺏ ﻭﺯﻭﺝ ﻭﺳﻴﺪ ﻭﻣﻠﺘﻘﻂ()‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٥٢‬ ‪ ،٣٥٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٦٤٠‬ ‪.٦٤١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٥٩/٣٥٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٤٣‬‬ ‫‪327‬‬‫‪ ٣٣‬ ﺻﻼﺓ ﺍﻟﺴﻔﺮ‬ ‫‪Y ٤‬وط ا‪:Mi‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺮﻃﻪ ﺟﻮﺍﺯ ﺍﻹﻗﺎﻣﺔ ﻓﻴﻪ( ﻻ ﺑﻠﺪ ﻇﻬﺮ ﻓﻴﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺷﺮﻙ ﻭﻟﻢ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﻮﻃﻴﻦ ﺑﻠﺪ ﻇﻬﺮ ﻓﻴﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺑﻌﻀﻬﺎ ﺗﻔﻌﻞ ﻇﺎﻫﺮﺓ ﻛﺎﻷﺫﺍﻥ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﺗﺨﺎﺫﻩ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺳﺮﺍ )ﻭﺇﻥ ﻟﻢ ﻳﻮﻃﻦ ﻟﻨﻔﺴﻪ ﻭﻟﻴﺲ ﺑﺪﻭ ‪‬ﻳﺎ ﺻﻠﻰ ﻋﺒﻴﺪﻩ‬ ‫‪‬‬‫ﻳﺼﻞ ﻓﻴﻪ ﺇﻟﻰ ﺩﻳﻨﻪ‬ ‫ﻭﺃﺯﻭﺍﺟﻪ ﻭﺑﻨﺎﺗﻪ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﻛﻞ ﺻﻼﺓ ﻭﻻ ﻳﺠﻤﻌﻮﺍ ﻭﻳﻘﺪﻡ ﺍﻟﺘﻤﺎﻡ ﻷﻧﻪ‬ ‫ﺍﻷﺻﻞ ﻭﻷﻧﻪ ﺃﻋﻈﻢ ﻭﺍﻟﺘﻘﺼﻴﺮ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﺨﺮﻭﺝ ﻋﻦ ﺃﻣﻴﺎﻝ ﺍﻟﻮﻃﻦ ﺍﻟﻤﻮﺟﺒﺔ‬ ‫ﻟﻠﺘﻤﺎﻡ )ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺑﻰ ﺃﻥ ﻳﻮﻃﻦ ﻟﻨﻔﺴﻪ ﻭﻃﻨﻮﺍ ﻷﻧﻔﺴﻬﻢ ﻭﻃ ﻨﺎ ﻳﺘﻤﻮﻥ ﻓﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻻ ﻳﺨﺎﻟﻒ ﻣﻮﻻﻩ‪) ...‬ﻭﻳﻮﻃﻦ ﺍﻟﺴﻔﻴﻦ( ﺃﻱ‪ :‬ﺻﺎﺣﺐ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﺴﺎﻛﻦ‬ ‫ﻟﻬﺎ )ﺳﻔﻴﻨﺘﻪ( ﻭﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺨﺬ ﻭﻃ ﻨﺎ ﻓﻲ ﺍﻷﺭﺽ ﻭﻭﻃ ﻨﺎ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‬ ‫)ﻭﺍﻟﺸﺎﺭﻱ( ﻟﻠﺠﻨﺔ ﺑﻨﻔﺴﻪ )ﺳﻴﻔﻪ ﻣﻮﺿﻊ ﺟﻬﺎﺩﻩ‪) ...،‬ﻭﺍﻟﺒﺎﺩﻱ ﻋﻤﻮﺩﻩ( ﺃﻱ‪:‬‬ ‫ﺃﺭﺽ ﺑﻴﺘﻪ‪) ...،‬ﻭﺍﻟﺴﺎﺋﺢ ﻋﺼﺎﻩ( ﺃﻱ‪ :‬ﺃﺭﺽ ﻋﺼﺎﻩ ﻭﺟﺎﻧﺒﻬﺎ ﻣﻦ ﺍﻷﺭﺽ‪...‬‬ ‫)ﻭﻓﻲ ﻋﺒﻴﺪ ﺍﻟﺸﺎﺭﻱ( ﺗﺮﺩﺩ‪ ،‬ﻭﻳﻤﻜﻦ ﺇﺟﺎﺯﺓ ﺍﺗﺨﺎﺫﻫﻢ )ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺴﻔﻴﻦ ﺍﻟﺪﺍﺋﻢ‬ ‫ﻋﻠﻰ ﺳﻔﺮ ﺍﻟﺒﺤﺮ ﺍﻋﺘﺎﺩﻩ ﻫﻮ ﺃﻭ ﺁﺑﺎﺅﻩ ﻓﺈﺫﺍ ﺃﺭﺳﻰ ﻣﺮﻛﺒﻪ ﺃﺗﻢ ﺣﺘﻰ ﻳﻘﻠﻊ ﻣﻦ‬ ‫ﺍﻟﻤﺮﺳﻰ ﻭﻳﺠﺎﻭﺯ ﻓﺮﺳﺨﻴﻦ(‪ ...‬ﻭﺻﺢ ﺭﺟﻮﻉ ﻫﺆﻻﺀ ﺇﻟﻰ ﺍﻟﻘﺮﺍﺭ ﻻ ﻋﻜﺴﻬﻢ(‪...‬‬ ‫ﻣﺸﻬﻮﺭﺍ ﻋﻨﺪﻧﺎ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬ ‫‬‫)ﻟﻤﺎ ﺭﻭﻱ‬ ‫ﺧﺮﻭﺟﻚ ﻣﻦ ﺃﻣﺘﻚ ﻭﻫﻮ ﺍﺗﺨﺎﺫ ﺍﻟﺸﺮﻙ ﻭﻃ ﻨﺎ ﻟﻤﺎ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻛﺴﺒﻲ ﻭﻏﻨﻢ ﻭﺇﺑﺎﺣﺔ ﺩﻡ ﻭﺍﺳﺘﺮﻗﺎﻕ ﻭﺗﻐﻴﻴﺮ ﻧﺴﻞ ﻭﺇﻛﺮﺍﻩ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺔ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻏﻴﺮ ﺫﻟﻚ(‪) ...‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻗﺘﺎﻟﻚ ﺃﻫﻞ ﺻﻔﻘﺘﻚ ﺃﻱ‪ :‬ﺗﺼﺮﻓﻚﻛﻜﻮﻧﻚ ﻓﻲ‬ ‫ﻋﺴﻜﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺘﻰ ﺇﺫﺍ ﺿﻌﻔﻮﺍ ﺑﻤﻘﺎﺗﻠﺔ ﺍﻟﻌﺪﻭ ﺭﺟﻌﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﺒﺪﻳﻠﻚ‬ ‫ﺳﻨﺘﻚ ﻭﻫﻮ ﺍﻟﺘﻐﺮﺏ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ﻛﻨﺰﻉ ﺍﻟﻮﻃﻦ ﻣﻦ ﻗﺮﺍﺭ ﻭﺭﺩﻩ ﺑﺎﺩﻳﺔ ﻟﻐﻴﺮ ﺷﺎﺭ ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﺒﺎﺡ ﻟﻬﻢ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺳﻴﻮﻓﻬﻢ ﺇﻟﻰ ﻗﺮﺍﺭﻫﻢ ﺇﻻ ﺇﻥ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺃﻭ‬ ‫ﻳﻨﻘﺼﻮﺍ ﻋﻦ ﺛﻼﺙ ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﻗﺮﺍﺭ ﺑﻪ ﺑﺎﺩﻳﺔ ﻫﻠﻜﺖ‪ ،‬ﻭﻛﺬﺍ ﻃﻔﻠﺔ ﺗﺤﺖ ﺑﺎﺩ ﺇﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪328‬‬ ‫ﺃﺟﺎﺯﺕ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﺃﻣﺔ ﻟﻢ ﺗﺨﺘﺮ ﻧﻔﺴﻬﺎ ﺑﻌﺪ ﻋﺘﻖ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻓﻲ ﻗﺮﺍﺭ ﻓﺈﻥ‬ ‫ﺗﻤﺎﻣﺎ ﻭﻗﺼﺮ ﺍﻻﻣﺘﻨﺎﻉ ﻣﺨﺎﻟﻔﺘﻪ ﻭﺭﺟﻮﻋﻬﺎ ﻣﻦ ﻗﺮﺍﺭ ﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻗﻴﻞ ﺇﻥ‬ ‫‬‫ﺃﺑﻰ ﺿﻠﺖ‬ ‫ﻭﻃﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻭﻃﻦ ﺁﺑﺎﺋﻬﻤﺎ ﻭﻟﻮ ﺃﻣﻮﺍ ﺗﺎ ﻣﺎ ﻟﻢ ﻳﻮﻃﻨﺎ ﺃﻭ ﺗﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻭﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻭﻃﻦ ﻟﺴﻴﺪﻩ ﺇﻥ ﻋﺘﻖ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻮﻃﻦ‪ ،‬ﻭﺫﺍﺕ ﺯﻭﺝ ﻣﺎﺕ ﻋﻨﻬﺎ ﺃﻭ‬ ‫ﻃﻠﻘﺖ ﻣﻨﻪ ﻭﻟﻮ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﻛﺬﻟﻚ ﻭﻣﺎ ﻟﻢ ﺗﺠﻠﺐ ﺃﻭ ﻳﻄﻠﺐ ﺟﻠﺒﻬﺎ ﻓﻜﺄﺑﻴﻬﺎ(‪...‬‬ ‫)ﻭﻧﺪﺏ ﻟﻠﺮﺟﻞ( ﻭﻗﻴﻞ‪ :‬ﻭﺟﺐ )ﺃﻥ ﻳﺒﻴﻦ ﻭﻃﻨﻪ ﻭﺃﻣﻴﺎﻟﻪ ﻟﺰﻭﺟﺘﻪ ﻭﺑﻨﺘﻪ ﻭﻋﺒﺪﻩ(‬ ‫ﻣﻨﺪﻭﺑﺎ ﻭﺍﻟﺤﻖ ﻭﺟﻮﺑﻪ ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺃﻧﻪ‬ ‫‬‫ﻭﻣﻦ ﺗﻌﻠﻖ ﺇﻟﻴﻪ ﻭﻻ ﻭﺟﻪ ﻟﻜﻮﻥ ﺗﺒﻴﻴﻨﻪ‬ ‫ﻣﻨﺪﻭﺏ ﻗﺒﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺃﻭ ﻗﺒﻞ ﺃﻥ ﻳﺨﺎﻃﺒﻮﺍ ﺑﺎﻟﺼﻼﺓ)‪.(١‬‬ ‫‪F7 ٥‬و‪0‬ت ا‪K‬ذ ا‪:Mi‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻧﺪﺏ ﺍﺗﺨﺎﺫﻩ ﺑﺒﻠﺪ ﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺇﻻ ﺑﻌﺪﻭ ﺃﻭ‬ ‫ﺑﻜﺠﻮﻉ ﻣﻦ ﻭﺟﻮﻩ ﺍﻷﺿﺮﺍﺭ ﻛﻠﻬﺎ ﻟﻘﺤﻂ ﻭﺧﺮﺍﺏ‪) ...‬ﺑﻘﺼﺪﻩ ﺇﻟﻰ( ﻣﻜﺎﻥ ﻣﻦ‬ ‫ﺍﻷﺭﺽ ﻃﺎﻫﺮ ﺗﻤﻜﻦ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻗﺪﺭﻫﺎ ﻓﺄﻛﺜﺮ ﻭﺟﺎﺯ ﺗﻮﻃﻴﻦ ﺣﻮﺯﻩ ﻓﺄﻛﺜﺮ ﻭﻻ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻳﻨﺰﻟﻪ ﻛﻞ ﻭﻗﺖ ﺃﺭﺍﺩ ﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻨﻪ ﻛﺪﺍﺭﻩ‬ ‫ﻭﻃﻦ ﻟﻤﻦ ﻭﻃﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻮﻃﻦ‬ ‫ﺃﻭ ﺑﺴﺘﺎﻧﻪ ﺃﻭ ﻣﺼﻼﻩ ﻻ ﻛﺴﻘﻒ ﺃﻭ ﻛﺠﺬﻉ ﺃﻭ ﻣﻘﺒﺮﺓ ﺃﻭ ﻣﺰﺑﻠﺔ‪) ...‬ﻭﺟﺎﺯ ﺗﻮﻃﻴﻦ‬ ‫ﺃﺭﺑﻊ ﻓﻲ ﺣﻮﺯﻩ ﻛﻞ ﺧﺎﺭﺝ ﻋﻦ ﺃﻣﻴﺎﻝ ﺍﻵﺧﺮ ﻛﻨﻜﺎﺡ ﺃﺭﺑﻊ ﻛﻞ ﻣﻨﻬﻦ ﺑﺤﻮﺯﻩ ﻭﺇﻥ‬ ‫ﻭﻃﻦ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﻓﺈﻥ ﺗﺘﺎﺑﻌﺖ ﺻﺤﺖ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﻟﻰ ﻭﺗﻮﻃﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻃ ﻨﺎ‬ ‫ﻭﺍﺣﺪﺍ ﻛﻤﺎ ﻻ ﺗﺘﺰﻭﺝ ﺇﻻ ﻭﺍﺣﺪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺃﺏ ﺃﻭ ﺯﻭﺝ ﺃﻭ ﺳﻴﺪ ﻓﺄﻭﻃﺎﻧﻪ ﺃﻭﻃﺎﻧﻬﺎ‬ ‫‬ ‫ﺗﺒﻌﺎ ﻭﺇﻥ ﻣﺎﺕ ﺑﻘﻴﺖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻟﻢ ﺗﻮﻃﻦ‪ ...‬ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﺮﺟﻞ ﻭﻃﻨﻪ ﺇﻥ ﻛﺎﻥ ﺑﺪﺍﺭ‬ ‫‬ ‫ﺗﻤﺎﻣﺎ‬ ‫ﺃﻭ ﺑﻴﺖ ﻟﻠﻐﻴﺮ ﺇﻥ ﺳﻜﻨﺖ ﺇﻻ ﺑﺈﺫﻧﻪ ﻓﺎﺗﺨﺎﺫ ﺍﻟﻮﻃﻦ ﻗﺼﺪ ﻣﺤﻞ ﻳﺼﻠﻲ ﻓﻴﻪ ‬ ‫ﻓﺎﺗﺨﺎﺫﻩ ﻟﻴﺲ ﻫﻮ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ ﺑﻪ ﺑﻞ ﻧﻴﺔ ﺍﻹﺗﻤﺎﻡ ﻓﻴﻪ ﻭﻗﺼﺪﻩ ﻓﺎﻟﻤﺴﺎﻓﺮ ﻳﻘﺼﺮ‬ ‫ﻋﺎﻣﺎ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺇﺫﺍ ﻧﻮﻯ ﺍﻟﻤﻘﺎﻡ‬ ‫ﻣﺎ ﺩﺍﻡ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺴﻔﺮ ﻭﺇﻥ ﺃﻗﺎﻡ ﻓﻲ ﺑﻠﺪ ﻋﺸﺮﻳﻦ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٥٩‬ ‪ ،٣٦٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪.٦٤٧ ،٦٤٦/٦٤٥‬‬ ‫‪329‬‬‫‪ ٣٣‬ ﺻﻼﺓ ﺍﻟﺴﻔﺮ‬ ‫ﻣﻘﻴﻤﺎ ﻭﻟﺰﻣﻪ ﺃﻥ ﻳﺘﻢ ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻠﻪ‪،‬‬ ‫‬‫ﻓﻲ ﺑﻠﺪ ﻭﺍﻹﺗﻤﺎﻡ ﻓﻴﻪ ﺃﺗﻢ‪ ،‬ﻭﺇﻥ ﺑﺎﺩ ﺑﻴﺘﻪ ﻛﺎﻥ‬ ‫ﻭﺍﻟﺴﺎﺋﺢ ﻻ ﺑﻴﺖ ﻟﻪ ﻭﻻ ﻗﺮﺍﺭ ﻳﺘﻢ ﺇﺫﺍ ﻧﺰﻝ ﺑﺮﺣﻠﻪ ﻭﻛﺬﺍ ﺭﺍﻉ ﻻ ﻭﻃﻦ ﻟﻪ ﺇﻻ ﻋﺼﺎﻩ‬ ‫ﻳﺘﻢ ﺇﺫﺍ ﻧﺰﻝ ﺑﻤﺘﺎﻋﻪ ﻟﻤﻘﻴﻞ ﺃﻭ ﻣﺒﻴﺖ‪ ،‬ﻭﺍﻟﺸﺎﺭﻱ ﻳﻘﺼﺮ ﺑﻤﻨﺰﻟﻪ ﻭﻳﺘﻢ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ‬ ‫ﺃﻣﻴﺎﻟﻪ ﺇﻥ ﺧﺮﺝ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺮﺟﻊ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻮﺩﻉ ﺑﺎﺩﻱ ﺑﻴﺘﻪ ﺃﻭ ﺍﺣﺘﺮﻕ ﺃﻭ ﺫﻫﺐ ﺑﻪ‬ ‫ﺳﻴﻞ ﺃﺗﻢ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ ﺍﻷﻣﻴﺎﻝ ﻛﻨﺎﺯﻉ ﻭﻃﻨﻪ ﻣﻦ ﻣﺤﻞ ﻭﺇﻥ ﻗﺼﺮ ﺛﻢ ﺭﺟﻊ ﻓﻲ‬ ‫ﺃﻣﻴﺎﻟﻪ ﻣﺎ ﻟﻢ ﻳﺴﺘﺄﻧﻒ ﺑﻴ ﺘﺎ ﺁﺧﺮ ﻓﺈﺫﺍ ﺩﺧﻞ ﻣﻠﻜﻪ ﺟﺪﺩ ﺍﻟﻨﻮﻯ ﻟﻪ ﻭﺍﺗﺨﺬﻩ ﻭﻃ ﻨﺎ()‪.(١‬‬ ‫‪ )$$L ٦‬ا‪K‬ذ ا‪Mi‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﺘﺨﺬ ﺑﺎﻟﻠﻔﻆ ﺃﻭ ﺑﺎﻟﻨﻮﻱ ﺃﻭ ﺑﻬﻤﺎ ﻭﻫﻮ ﺃﺣﺴﻦ ﻭﻻ‬ ‫ﻳﻨﺰﻉ ﺇﻻ ﺑﻬﻤﺎ ﻭﻗﻴﻞ ﻛﺎﺗﺨﺎﺫﻩ(‪) ...‬ﻭﻣﻦ ﻭﻃﻦ ﻓﻲ ﺑﻠﺪ ﻟﻢ ﻳﻜﻦ ﻭﻃ ﻨﺎ ﻟﻪ ﻛﻤﺴﺎﻓﺮ‬ ‫ﺟﺎﻭﺯ ﺃﻣﻴﺎﻝ ﻭﻃﻨﻪ ﺍﻷﻭﻝ ﻓﻮﻃﻦ ﻓﻲ ﺑﻠﺪﺓ ﺍﺳﺘﻘﺒﻠﻬﺎ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﺍﺗﺨﺬﻩ ﺃﻗﻞ ﻣﻦ‬ ‫ﻓﺮﺳﺨﻴﻦ ﻗﺼﺮ ﻷﻧﻪ ﻣﺴﺎﻓﺮ ﺩﺧﻞ ﺃﻣﻴﺎﻝ ﻭﻃﻨﻪ ﻭﺍﻟﻄﻔﻞ ﺇﺫﺍ ﺑﻠﻎ ﻭﻭﻃﻦ ﻭﻟﻢ ﻳﻜﻦ‬ ‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﻭﻃﻦ ﻓﺮﺳﺨﺎﻥ ﻳﺘﻢ ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻠﻪ ﻷﻧﻪ ﻟﻢ ﻳﻘﺼﺮ ﺧﺎﺭﺝ ﺍﻷﻣﻴﺎﻝ‬ ‫ﻭﻛﺬﺍ ﺧﺎﺭﺝ ﻣﻦ ﺃﻣﻴﺎﻝ ﻭﻃﻨﻪ ﻭﺩﺧﻞ ﺃﻣﻴﺎﻝ ﺍﻵﺧﺮ ﻓﺤﻀﺮﺗﻪ ﺍﻟﺼﻼﺓ ﻭﻟﻢ ﻳﻘﺼﺮ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻳﺘﻢ ﻛﻌﺒﺪ ﺧﺮﺝ ﻣﻦ ﻣﻠﻚ ﺭﺟﻞ ﻭﺃﻣﻴﺎﻝ ﻭﻃﻨﻪ ﻭﺩﺧﻞ ﻣﻠﻚ ﺁﺧﺮ ﻭﻟﻢ ﻳﻘﺼﺮ‬ ‫ﻭﺍﻣﺮﺃﺓ ﺧﺮﺟﺖ ﻣﻦ ﺃﻣﻴﺎﻝ ﺃﺑﻴﻬﺎ ﻭﺩﺧﻠﺖ ﺃﻣﻴﺎﻝ ﺯﻭﺟﻬﺎ ﻭﻟﻢ ﺗﻘﺼﺮ‪ ...،‬ﻭﻻ ﻳﻨﺰﻉ‬ ‫ﻭﻃﻦ ﺣﺘﻰ ﻳﻮﻃﻦ ﺁﺧﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﺘﻢ ﺍﻟﺮﺟﻞ ﺑﻤﺤﻞ ﻧﺰﻉ ﻣﻨﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﻘﺼﺮ ﺧﺎﺭﺝ ﺃﻣﻴﺎﻟﻪ ﻷﻥ ﻧﻴﺔ ﺍﻟﻨﺰﻉ ﺗﻮﺟﺐ ﺍﻟﺘﻘﺼﻴﺮ ﺑﻤﺠﺎﻭﺯﺓ ﺍﻟﻔﺮﺳﺨﻴﻦ ﻣﻊ ﻗﺼﺮ‬ ‫ﺍﻟﺼﻼﺓ ﺑﺎﻟﻔﻌﻞ ﻛﻤﺎ ﺃﻥ ﻧﻴﺔ ﺍﻷﺧﺬ ﺗﻮﺟﺐ ﺍﻟﺘﻤﺎﻡ ﺑﺎﻹﻗﺎﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﻣﺎ ﻟﻢ‬ ‫ﻳﺨﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺼﺮ ﻭﺇﻥ ﻟﻢ ﻳﺠﺎﻭﺯﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺨﻠﻒ ﻋﺒﺪ ﺧﺮﺝ ﻣﻦ‬ ‫ﻣﻠﻚ ﺳﻴﺪ ﻭﺭﺍﺟﻌﺔ ﻟﻮﻃﻦ ﺯﻭﺟﻬﺎ ﻭﺻﻐﺎﺭ ﺍﻟﻌﺒﻴﺪ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﻓﻲ ﻣﻠﻚ ﻣﻦ ﺍﻧﺘﻘﻠﻮﺍ‬ ‫ﻧﻜﺎﺣﺎ ﻟﻨﻜﺎﺣﻬﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻛﺬﻟﻚ ﻳﻘﺼﺮﻭﻥ‬ ‫‬‫ﺇﻟﻴﻪ ﻭﻫﻮ ﻣﺴﺎﻓﺮ ﻛﺼﻐﻴﺮﺓ ﺃﺟﺎﺯﺕ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٧٠‬ ‪ ،٣٧٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٣٤٨‬ ‪.٦٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪330‬‬ ‫ﻭﻟﻮ ﻓﻲ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﻧﺘﻘﻠﻮﺍ ﻋﻨﻪ ﺇﺫ ﻻ ﻭﻃﻦ ﻟﻬﻢ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻻ ﺑﺎﺳﺘﻘﻼﻝ ﻭﻻ ﺗﺒﻊ‬ ‫ﻓﻠﻴﺴﻮﺍ ﻛﻨﺎﺯﻉ ﻭﻃﻨﻪ‪.(١)...‬‬ ‫‪ ٧‬ا ‪ M$0 o+‬ا ﻼ‪ UR M$‬ا وا‪B‬ر‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺍﻟﻘﺮﺍﻥ ﻟﺴﻔﺮ ﻭﻏﻴﻢ ﻻ ﻳﺪﺭﻱ ﺑﻪ ﻭﻗﺖ ﻭﻣﺮﺽ‬ ‫ﺷﺎﻕ ﺃﻭ ﻟﻌﺬﺭ ﺧﻴﻒ ﺑﻪ ﻓﻮﺕ ﻭﺇﻥ ﻃﺎﻝ ﻻ ﻟﻌﺠﺰ ﻭﺭﺍﺣﺔ ﻓﺎﻹﻓﺮﺍﺩ ﺃﻓﻀﻞ ﻭﺟﺎﺯ‬ ‫ﺍﻟﻘﺮﺍﻥ ﻭﺇﻥ ﻟﻔﺬﻓﺮﺩﺑﻴﻦ ﻇﻬﺮ ﻭﻋﺼﺮ ﻭﺑﻴﻦ ﻣﻐﺮﺏ ﻭﻋﺸﺎﺀ ﺑﺘﺄﺧﻴﺮ ﺍﻷﻭﻟﻰ‬ ‫ﻭﺗﻌﺠﻴﻞ ﺍﻵﺧﺮﺓ ﻭﻻ ﺿﻴﺮ ﺑﻪ ﺃﻭﻟﻰ ﻭﻗﺖ ﺍﻷﻭﻟﻰ ﺃﻭ ﺃﺧﺮ ﺍﻵﺧﺮﺓ ﻭﺟﺎﺯ ﻣﻦ‬ ‫ﺍﻟﺰﻭﺍﻝ ﻟﻤﻐﻴﺐ ﻗﺮﻥ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﻣﻦ ﻣﻐﻴﺒﻬﺎ ﻟﺜﻠﺚ ﺍﻟﺴﻴﻞ ﺃﻭ ﻧﺼﻔﻪ ﺃﻭ ﻟﻄﻠﻮﻉ‬ ‫ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﺃﻥ ﻳﻨﻮﻱ ﻣﻦ ﺃﻭﻝ ﻭﻗﺖ ﺍﻷﻭﻟﻰ ﻭﻣﻦ ﺃﺣﺮﻡ ﻋﻠﻰ ﺟﻤﻊ ﻓﺮﻕ ﺇﻥ ﺷﺎﺀ‬ ‫ﻻ ﻋﻜﺴﻪﺃ[ ﺃﺣﺮﻡ ﻋﻠﻰ ﺟﻤﻊ ﻟﻢ ﻳﺠﺰ ﺍﻟﺘﻔﺮﻳﻖ‪.‬‬ ‫‪Q ٨‬ﻼت ا ‪:o+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺒﻄﻞﺍﻟﺠﻤﻊ ‪ ١ :‬ ﺑﻜﻼﻡ ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ‬ ‫ﻻ ﺑﻌﻤﻞ ﻳﺪﻭﺭﺟﻞ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻣﺴﺎﻓﺮ ﺃﻥ ﻳﻔﺮﺩ ﻓﺘﻮﺍﻧﻰ ﺣﺘﻰ ﺩﺧﻞ ﺍﻷﺧﻴﺮﺓ ﺟﺎﺯ‬ ‫ﺍﻟﺠﻤﻊ ﻭﻋﺼﻰ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻣﻊ ﻋﺪﻡ ﻧﻴﺔ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﻳﺴﻴﺮ ﻛﻼﻡ ﺍﺣﺘﻴﺞ‬ ‫ﺇﻟﻴﻪ‪ ٢ ،‬ ﻭﺇﻥ ﺷﻐﻞ ﻻ ﺑﺼﻼﺓ ﻗﺪﺭ ﻣﺎ ﻳﺘﻤﻬﺎ ﺍﻧﺘﻘﺾ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﻫﺎ ﺇﻟﻰ‬ ‫ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﻓﻼ ﻳﻔﺮﻕ ﺇﻻ ﺇﻥ ﺃﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻳﻘﻄﻊ ﺑﻴﻨﻬﻤﺎ ﺣﻴﻨﺌﺬ ﻭﺇﻥ ﺑﻜﻼﻡ ﺃﻭ‬ ‫ﻓﺎﺻﻞ ﻣﺎ( ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﺃﻭﻟﻰ ﻗﺪﺭ ﻣﺎ ﻳﻔﻮﺕ ﺍﻟﻮﻗﺖ ﻛﻤﺎ ﻳﻔﻌﻞ ﻣﻦ ﺃﺧﺮﻫﺎ‬ ‫ﻏﻴﺮ ﺟﺎﺋﺰ ﺍﻟﺠﻤﻊ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٨٠‬ ‪ ،٣٨٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ١‬ﺹ ‪ ٦٤٦‬ ‪.٦٤٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٨٩‬ ‪.٣٩٦‬‬ ‫‪331‬‬ ‫‪٣٤‬‬ ‫‪s‬ﻼة ا‪K‬ف‬ ‫ﻭﻫﻲ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺪﻭ ﺃﻭ ﺍﻻﻟﺘﺤﺎﻡ ﻣﻌﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺁﺩﻣ ‪‬ﻴﺎ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫‪:+,- ١‬‬ ‫)ﺳﻦ ﻟﻔﺮﺽ ﺍﻟﺼﻼﺓ ﻓﻲ ﺧﻮﻑ( ﺣﻀﺮ ﺍﻟﻌﺪﻭ ﺃﻭ ﻟﻢ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬‬ ‫ﻳﺤﻀﺮ ﺃﻭ ﺧﺎﻓﻮﺍ ﺣﻀﻮﺭﻩ‪ ،‬ﻭﻛﺬﺍ ﺧﻮﻑ ﺳﺒﻊ ﺃﻭ ﺳﻴﻞ ﺃﻭ ﻧﻬﺮ ﺃﻭ ﻣﻦ ﻋﺪﻭ ﻋﺪﻝ‬ ‫ﻣﻐﺮﺑﺎ ﺃﻭ ﻓﻲ ﺣﻀﺮ ﻓﻲ‬ ‫‬‫ﻣﺘﺄﻭﻝ ﻭﺍﻟﺨﻮﻑ ﻋﻠﻰ ﺍﻟﻐﻴﺮ ﻣﻤﻦ ﺗﻠﺰﻣﻪ ﻣﻌﻮﻧﺘﻪ )ﻭﺇﻥ‬ ‫ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪) ،‬ﻟﻺﻣﺎﻡ ﻭﻟﻜﻞ ﻃﺎﺋﻔﺔ ﺭﻛﻌﺔ( ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺃﻥ ﻳﺼﻠﻲ ﺍﺛﻨﺎﻥ ﻣﻊ‬ ‫ﺍﻹﻣﺎﻡ ﻭﻳﺤﺮﺱ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﺼﻠﻲ ﻣﻦ ﺣﺮﺱ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﺮﻯ ﻭﺍﻟﺨﺎﺋﻒ‬ ‫ﺃﺭﺑﻌﺎ ‬ ‫ﻣﺜﻼ ﻭﻓﻲ ﺍﻟﺴﻔﺮ ﺭﻛﻌﺘﻴﻦ‬ ‫ﺇﻥ ﻟﻢ ﻳﺼﻞ ﺻﻼﺓ ﺍﻟﺨﻮﻑ ﺑﺄﻥ ﺻﻠﻰ ﻓﻲ ﺍﻟﺤﻀﺮ ‬ ‫ﺻﺢ ﻟﻪ ﺫﻟﻚ)‪.(١‬‬ ‫‪:'$$L ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺻﻼﺓ ﺍﻟﺨﻮﻑ ﺑﺈﺣﺮﺍﻡ ﻣﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻄﺎﺋﻔﺘﻴﻦ ﻓﺘﻮﺍﺟﻪ ﺍﻟﻌﺪﻭ ﻃﺎﺋﻔﺔ ﺑﺴﻼﺣﻬﺎ ﻭﺗﺼﻠﻲ ﺃﺧﺮﻯ ﻣﻌﻪ ﺭﻛﻌﺔ ﻓﺘﺄﺧﺬ‬ ‫ﺃﺳﻠﺤﺘﻬﺎ ﻓﺘﻮﺍﺟﻪ ﺍﻟﻌﺪﻭ ﻭﺍﻹﻣﺎﻡ ﻳﻨﺘﻈﺮ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﺗﺄﺗﻲ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺔ ﻭﻟﻴﺲ‬ ‫ﻣﻌﺎ ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻧﺎ‪...‬‬ ‫ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﺗﺸﻬﺪ‪ ،‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺳﻠﻤﻮﺍ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٩٧‬ ‪.٣٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪332‬‬ ‫ﻭﺇﻥ ﺍﺷﺘﺪ ﺍﻟﻘﺘﺎﻝ ﺻﻠﻮﺍ ﻛﻤﺎ ﺃﻣﻜﻨﻬﻢ ﻭﻟﻮ ﺑﺈﻳﻤﺎﺀ ﺃﻭ ﺗﻜﺒﻴﺮ ﻭﺟﺎﺯ ﻟﺨﺎﺋﻒ ﻭﺇﻥ‬ ‫ﻋﻠﻰ ﻣﺎﻟﻪ ﺗﻘﺼﻴﺮ ﻭﻇﺎﺋﻔﻬﺎ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻭﻟﻮ ﺇﻟﻰ ﺍﻟﺘﻜﺒﻴﺮ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﻌﺪﻩ ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﺷﻐﻞ ﺑﺈﺻﻼﺡ ﻣﺎ ﻳﻠﺰﻣﻪ ﻏﺮﻕ ﺇﻥ ﻓﺴﺪ ﺃﻭ ﻳﻌﺼﻲ ﺑﺘﺮﻛﻪ ﺛﻢ ﺇﻥ ﺻﻠﻰ ﻛﺬﻟﻚ‬ ‫ﺛﻢ ﺃﻣﻦ ﻭﺍﻟﻮﻗﺖ ﺑﺎﻕ ﻓﻼ ﻳﻌﻴﺪ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﺇﺫ ﺻﻼﻫﺎ ﺑﻮﺟﻪ ﺟﺎﺋﺰ ﻭﻫﻞ‬ ‫ﻳﻘﻄﻌﻮﻧﻬﺎ ﺇﻥ ﺣﺼﻞ ﻟﻬﻢ ﺃﻣﻦ ﻓﻴﻬﺎ ﺃﻭ ﻳﺘﻤﻮﻧﻬﺎ ﺻﻼﺓ ﺃﻣﻦ ﺃﻭ ﻳﺘﻤﻮﻧﻬﺎ ﺛﻢ ﻳﻌﻴﺪﻭﻧﻬﺎ‬ ‫ﻓﻴﻪ؟ ﺗﺮﺩﺩ ﻭﻗﻄﻊ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﺎﻟﻨﻘﺾ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٣٩٨‬ ‪.٤٠١‬‬ ‫‪333‬‬ ‫‪٣٥‬‬ ‫‪ T‬د ا‬ ‫‪:/+,- ١‬‬ ‫)ﺳﻦ ﻟﺴﻬﻮ ﻭﺇﻥ ﺗﻌﺪﺩ ﻓﻲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﺃﻭ ﻛﺎﻥ ﻟﻔﺬ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬‬ ‫)ﺳﺠﺪﺗﺎﻥ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ( ﻣﻄﻠﻘﺎ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﻭﺇﻥ ﺳﺠﺪﻫﻤﺎ ﻗﺒﻞ ﻓﺴﺪﺕ ﺻﻼﺗﻪ‪،‬‬ ‫ﺳﻬﻮﺍ ﻓﻘﺒﻠﻪ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﻓﺒﻌﺪﻩ‪...‬‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻧﻘﺺ ﻣﻦ ﺍﻟﺼﻼﺓ‬ ‫)ﻭﻫﻞ ﻳﺴﺒﺢ ﻓﻴﻬﺎ ﻛﺎﻟﺼﻼﺓ؟ ﺃﻭ ﻳﺴﺘﻐﻔﺮ؟ ﺛﻢ ﻫﻞ ﻳﺴﻠﻢ ﺑﻌﺪ ﺍﻟﺮﻓﻊ ﻣﻨﻬﻤﺎ ﺑﺪﻭﻥ‬ ‫‬ ‫ﻭﺷﻤﺎﻻ ﺃﻭ ﻻ ﻳﻠﺘﻔﺖ ﺑﻞ ﻳﺴﻠﻢ ﺃﻣﺎﻣﻪ؟ ﺃﻭ ﻻ‬‫ﺗﺤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﻤﻴ ﻨﺎ‬ ‫ﻳﺘﺸﻬﺪ ﻭﻻ ﻳﺴﻠﻢ ﻭﻟﻜﻦ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ! ؟ ﺧﻼﻑ)‪.(١‬‬ ‫‪ ٢‬أ‪ /0QT‬ﻺم وا‪+‬م‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﺴﺠﺪﻫﻤﺎ ﺇﻣﺎﻡ ﺇﻥ ﻭﻫﻢ ﻭﺣﺪﻩ ﻭﺇﻻ ﺳﺠﺪﻭﺍ ﻣﻌﻪ‬ ‫ﻭﺻﺤﺢ ﻟﻤﺄﻣﻮﻡ ﺇﻥ ﻭﻫﻢ ﻭﺣﺪﻩ ﺳﺠﻮﺩﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻹﻣﺎﻡ ﺭﺍﻓﻊ ﻋﻨﻪ ﺍﻟﻮﻫﻢ ﻭﺇﺫﺍ‬ ‫ﻭﺟﺐ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻓﻼ ﻳﻨﺼﺮﻓﻮﺍ ﺣﺘﻰ ﻳﺴﺠﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻧﺼﺮﺍﻓﻬﻢ‪...‬‬ ‫ﻭﻧﻘﻀﺎ( ﻭﺇﻥ ﺳﻠﻢ ﻣﻦ ﻭﺍﺣﺪﺓ ﺯﺍﺩ ﺃﺧﺮﻯ ﻭﻳﺴﺠﺪﻫﻤﺎ ﻋﻨﺪ‬ ‫‬‫)ﻭﻫﻤﺎ ﻛﺎﻟﺼﻼﺓ ﺑﻨﺎﺀ‬ ‫ﺑﻌﺾ ﻣﺎ ﻟﻢ ﻳﻨﺼﺮﻑ ﺃﻭ ﻳﺪﺑﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺩﺍﻡ ﻓﻲ ﻣﺠﻠﺴﻪ ﻭﻟﻮ ﺃﺩﺑﺮ ﺃﻭ ﺗﻜﻠﻢ‪،‬‬ ‫ﻣﺪﺑﺮﺍ )ﻭﻗﻴﻞ‪ :‬ﻣﺤﻠﻬﻤﺎ ﻗﺒﻞ ﺍﻟﺴﻼﻡ(‪) ...‬ﻭﺇﻥ ﻭﻫﻢ ﻓﻴﻬﻤﺎ( ﻓﻲ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻟﻮ ﺍﻧﺼﺮﻑ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٤٠٢‬ ‪ ،٤٠٥‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪ ،٥٣٦‬ﻭﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪ ١٠٤‬ ‪.١٠٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪334‬‬ ‫ﺍﻟﻤﺠﻤﻮﻋﺘﻴﻦ )ﺳﺠﺪ ﻟﻸﻭﻟﻰ ﺛﻢ ﻟﻠﺜﺎﻧﻴﺔ(‪) ...‬ﻭﻛﺬﺍ ﻳﺮﺗﺐ( ﺑﻨﺪﺏ ﻻ ﺑﻮﺟﻮﺏ ﺇﻥ‬ ‫ﻭﻫﻢ ﻓﻲ ﺻﻠﻮﺍﺕ ﻣﺘﺘﺎﺑﻌﺎﺕ ﻛﻘﻴﺎﻡ ﺭﻣﻀﺎﻥ‪.(١)...‬‬ ‫‬ ‫‪F+‬ا‪:‬‬‫‬ ‫‪T‬ا أو‬ ‫‪ ٣‬ك ‪ T‬د ا‬ ‫)ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﺑﺴﻬﻮ( ﻭﺇﻣﺎ ﺑﻌﻤﺪ ﺣﺘﻰ ﺍﻧﺘﻘﻞ ﻋﻦ ﻣﻮﺿﻌﻪ ﺃﻭ ﺃﺧﺬ ﻓﻲ ﻋﻤﻞ‬ ‫ﻛﺜﻴﺮ ﻏﻴﺮ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻓﺎﺗﻪ ﺍﻟﺴﺠﻮﺩ ﻭﺻﺤﺖ ﺻﻼﺗﻪ ﺩﻭﻥ ﺃﻥ ﻳﺠﺒﺮﻫﺎ ﻛﻤﺎ ﻓﺎﺕ‬ ‫ﻋﻤﺪﺍ ﺣﺘﻰ ﺧﺮﺝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻔﻮﺕ ﺍﻟﺴﺠﻮﺩ ﻭﻻ‬ ‫ﺍﻟﺴﻨﺔ ﻣﻦ ﺗﺮﻛﻬﺎ ‬ ‫ﺗﺪﺍﺭﻙ ‪‬‬ ‫ﻋﻤﺪﺍ )ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ‬ ‫ﻧﻘﻼ ﻭﺳﺠﺪﻫﻤﺎ‬‫ﻳﻔﻮﺕ ﺗﺪﺍﺭﻙ ﺍﻟﺴﻨﻦ ﻭﻟﻮ ﺗﺮﻛﻪ ‬ ‫ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺟﺎﺯ ﺳﺠﻮﺩﻫﻤﺎ ﺑﺪﻭﻧﻬﻤﺎ( ﻭﺟﺎﺯ ﺑﻌﺪ ﻛﻞ ﺻﻼﺓ ﻣﻔﺮﻭﺿﺔ ﺃﻭ‬ ‫ﻣﺴﻨﻮﻧﺔ ﺃﻭ ﻧﺎﻓﻠﺔ)‪.(٢‬‬ ‫‪ ٤‬و^ب ‪ UF T‬ا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺠﺒﺎﻥ ﺑﻨﻘﺺ ﻻ ﻳﻨﻘﻀﻬﺎ ﺃﻭ ﺯﻳﺎﺩﺓ ﻻ ﺗﻨﻘﻀﻬﺎ‬ ‫ﻛﺰﻳﺎﺩﺓ ﻋﻤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻤﻠﻴﻦ( ﺑﻐﻴﺮ ﻋﻤﺪ‪ ،‬ﻭﺇﻥ ﻋﻄﺲ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ‬ ‫ﺳﻬﻮﺍ ﻓﺴﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪،‬‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﺰﻣﻪ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺑﻌﺪ ﻋﻄﺴﻪ ‬ ‫ﺳﻬﻮﺍ ﻭﻟﻢ ﻳﺸﺮﻉ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﻟﺚ ﺟﺒﺮﻩ ﺍﻟﺴﺠﻮﺩ ﻭﻳﺮﺟﻊ‬ ‫ﻓﺮﺿﺎ ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻙ ‬ ‫ﺇﻟﻴﻪ )ﻛﻘﻴﺎﻡ ﺃﻭ ﻗﻌﻮﺩ ﺃﻭ ﺭﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﺃﻭ ﻗﺮﺍﺀﺓ( ﻭﻗﻮﻟﻪ‪ :‬ﺑﺴﻬﻮ ﺭﺍﺟﻊ ﻟﻠﻜﻞ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﺎﻥ ﺑﺎﻟﻘﺮﺍﺀﺓ‪) ...‬ﻭﻛﻨﻘﺺ ﺳﻨﺔ ﻛﺘﻌﻈﻴﻢ ﺑﺄﻥ ﺍﺳﺘﻮﻯ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﻟﻢ‬ ‫ﻋﻤﺪﺍ ﻓﺘﻔﺴﺪ )ﺃﻭ ﺗﻜﺒﻴﺮ‬ ‫ﺳﻬﻮﺍ ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻭﺃﻣﺎ ‬ ‫ﺳﻬﻮﺍ ﻭﻛﺬﺍ ﻛﻞ ﺳﻨﺔ ﺗﺮﻛﻬﺎ ‬ ‫ﻳﻌﻈﻢ ‬ ‫ﻻ ﻓﺮﺽ ﻭﺃﻣﺎ ﺍﻟﺘﻜﺒﻴﺮ ﺍﻟﻔﺮﺽ ﻭﻫﻮ ﺗﻜﺒﻴﺮ ﺍﻹﺣﺮﺍﻡ ﻭﺗﻜﺒﻴﺮ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺘﺤﻴﺎﺕ‬ ‫ﺳﻬﻮﺍ(‪) ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﻮﻫﻢ(‪ ،‬ﺃﻱ‪ :‬ﺳﺠﻮﺩ‬ ‫‬‫ﻓﺘﻔﺴﺪ ﺍﻟﺼﻼﺓ ﺑﺘﺮﻛﻪ ﻭﻟﻮ‬ ‫ﺍﻟﻮﻫﻢ ﺇﻥ ﻗﺎﻡ ﺣﺘﻰ ﺗﻘﻠﻪ ﺍﻷﻗﺪﺍﻡ ﻭﺗﻔﺘﺮﻕ ﺍﻷﻭﺭﺍﻙ ﻭﺍﻟﻔﺨﺬﺍﻥ ﻭﺍﻟﺴﺎﻗﺎﻥ ﺣﻴﺚ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤٠٦/٤٠٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤٠٧‬‬ ‫‪335‬‬‫‪ ٣٥‬ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ‬ ‫ﻳﻘﻌﺪ ﻟﻠﺘﺤﻴﺎﺕ ﺃﻭ ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ )ﻛﻌﻜﺴﻪ( ﻭﻫﻮ ﺃﻥ ﻳﻘﻌﺪ ﺣﺘﻰ ﺗﺮﺟﻊ ﻣﻔﺎﺻﻠﻪ‬ ‫ﻟﻤﻮﺍﺿﻌﻬﺎ ﺣﻴﺚ ﻳﻘﻮﻡ ﻓﻘﻂ ﻭﻻ ﻳﻠﺰﻡ ﻓﻲ ﻏﻴﺮ ﻫﺬﺍ ﻣﻦ ﺍﻟﺴﻬﻮ ﺇﻻ ﺇﻥ ﺷﺎﺀ ﺳﺠﺪ‪...‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ )ﺇﻥ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﻭﺇﻥ ﻟﻢ ﺗﻔﺘﺮﻕ ﺃﻭﺭﺍﻛﻪ()‪.(١‬‬ ‫‪ ٥‬د ‪ T‬د ا‪:‬‬ ‫)ﻭﺍﻟﻘﻌﻮﺩ( ﺍﻟﺬﻱ ﺑﻪ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﻳﺘﺼﻮﺭ ﺑﺎﺳﺘﻮﺍﺀ ﻭﺭﺟﻮﻉ ﻛﻞ ﻋﻀﻮ‬ ‫ﻣﻌﺎ ﺃﻭ ﺳﺠﺪ‬ ‫ﻟﻤﻔﺼﻠﻪ‪ ...،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻜﻞ ﻭﻫﻢ ﺇﻥ ﺗﻌﺪﺩ ﻭﻟﻮ ﻓﻲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ‬ ‫ﺇﺣﺪﺍﻫﻤﺎ ﺩﻭﻥ ﺍﻷﺧﺮﻯ )ﺃﻡ ﻻ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﻗﻴﻞ ﻟﻬﻤﺎ‪ :‬ﺳﻬﻮ ﻓﻴﺴﺠﺪﻫﺎ ﺛﻢ‬ ‫ﻳﺴﺠﺪ ﻟﻠﺴﻬﻮ ﻋﻨﻬﻤﺎ‪.(٢)(...‬‬ ‫‪ ٦‬ا(‪ A‬وا‪7Q‬ء ;‪ r‬ا‪:M$%$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺷﻚ ﺃﺻﻠﻰ ﺭﻛﻌﺔ ﺃﻡ ﺃﻛﺜﺮ ﺃﻭ ﺳﺠﺪ ﻣﺮﺗﻴﻦ ﺃﻡ‬ ‫ﻣﺮﺓ ﺃﻭ ﺭﻛﻊ ﺃﻡ ﻻ ﺑﻨﻰ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ﻭﺳﺠﺪ ﻟﻠﺴﻬﻮ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻤﻤﻬﺎ ﻋﻠﻰ ﻣﺎ ﺗﻴﻘﻦ‬ ‫ﺛﻢ ﻳﻌﻴﺪﻫﺎ ﻭﻳﺴﺠﺪ ﻟﻠﺴﻬﻮ ﻭﻻ ﻳﺘﻬﺎﻭﻥ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻐﻞ ﺑﺸﻚ ﻓﻴﺘﺮﻙ ﻣﺎ ﺷﻚ‬ ‫ﻓﻴﻪ ﻓﻴﺠﺮﻱ ﻋﻠﻰ ﺃﻧﻪ ﻓﻌﻠﻪ()‪.(٣‬‬ ‫‪ ٧‬ا(‪ UR A‬ا‪:q‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺼﻠﻲ ﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﺻﻠﻰ ﺃﻡ ﻻ؟(‬ ‫)ﻭﻳﻌﻴﺪﻫﺎ ﺳﺎﻩ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﻛﺎﻥ ﻓﻴﻬﺎ ﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﻓﺬﺍ‪ ،‬ﻭﻳﻘﻄﻌﻬﺎ ﻓﻲ ﺣﻴﻨﻪ ﺇﺫ ﺃﻡ ﻓﻲ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٤٠٧‬ ‪.٤١٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤١١/٤١٠‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٤١٢/٤١١‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪،١٠٥/١٠٤‬‬ ‫ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ٢‬ﺹ ‪ ٢٣٢‬ ‪ ،٢٣٨‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٥‬ﺹ ‪ ٢٢٨‬ ‪ ،٢٣٠‬ﻭﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ﺝ ‪ ١‬ﺹ ‪.٣٧٢/٣٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪336‬‬ ‫ﻭﻗﻮﻑ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﺃﻡ ﻓﻲ ﻭﻗﻮﻑ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺃﻭ ﺍﻟﺘﺤﻴﺎﺕ؟ ﻭﻣﺜﻞ‬ ‫ﻻ ﻳﺪﺭﻱ ﺃﻫﻮ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﺃﻡ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻡ ﺍﻟﺮﺍﺑﻌﺔ؟‪ ...‬ﻭﺇﻥ ﻋﻠﻢ ﺑﻨﻰ ﻋﻠﻰ‬ ‫ﻣﺄﻣﻮﻣﺎ‪ .‬ﻭﻣﻦ ﻋﺰﺑﺖ ﻧﻴﺘﻪ ﻓﻴﻬﺎ ﺑﺎﻧﻬﻤﺎﻙ ﻓﻲ‬ ‫‬‫ﺍﻟﻴﻘﻴﻦ‪ ...‬ﻭﺳﺠﺪ ﻟﻠﺴﻬﻮ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺷﻐﻞ ﻭﺗﺸﺒﺚ ﻓﻜﺮﻩ ﺑﻔﻀﻮﻝ ﻭﻟﻢ ﻳﺮﺩ ﻧﻈﺮﻩ ﻓﻴﻬﺎ ﺣﺘﻰ ﻓﺮﻍ ﻣﻨﻬﺎ ﺍﺧﺘﻴﺮ ﺇﻋﺎﺩﺗﻪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻓﺴﺎﺩﻫﺎ‪ ...‬ﻭﺇﻥ ﺗﺬﻛﺮ ﻭﺭﺩ ﻧﻴﺘﻪ ﺻﺤﺖ ﺻﻼﺗﻪ ﺇﺫﺍ ﻟﻢ ﻳﻄﻞ ﻓﻲ‬ ‫ﻟﻠﺼﻼﺓ ‬ ‫ﺫﻟﻚ‪ ...‬ﻭﺭﺧﺺ ﻣﺎ ﺣﻔﻈﻪ ﻣﻨﻬﺎ ﻗﺪﺭ ﺭﺑﻊ ﺃﻭ ﺧﻤﺲ ﺇﻟﻰ ﻋﺸﺮ‪ ،‬ﻭﻣﻌﻨﻰ ﺣﻔﻈﻬﺎ‬ ‫ﻭﺭﺩ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﺃﻥ ﻳﺘﻔﻜﺮ ﻓﻲ ﻣﻌﺎﻧﻲ ﻣﺎ ﻳﻘﻮﻝ ﺇﻥ ﻋﺮﻓﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻓﻬﺎ ﻓﻠﻴﺤﺒﺲ‬ ‫ﻧﻈﺮﻩ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻝ ﻓﺬﻟﻚ ﺣﻔﻆ ﻭﺭﺩ ﻟﻠﻨﻈﺮ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤١٣/٤١٢‬‬ ‫‪337‬‬ ‫‪٣٦‬‬ ‫!ا‪ e‬ا ﻼة‬ ‫)‪Q‬ﻼ(‬ ‫‪ ١‬ا دة أو ا‪ UR %7‬اﻷال واﻷ‪R‬ل‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻮﺟﺐ ﻧﻘﻀﻬﺎ( ‪ ١‬ﺯﻳﺎﺩﺓ ﻭﻧﻘﺺ ﻓﺎﻟﺰﻳﺎﺩﺓ ﺃﻗﻮﺍﻝ‬ ‫ﻭﺃﻓﻌﺎﻝ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ ﻇﺎﻫﺮﺓ ﻛﺤﺮﻛﺔ ﻭﺳﻜﻮﻥ‪ ،‬ﻭﺑﺎﻃﻨﺔ‪ :‬ﻛﺎﻋﺘﻘﺎﺩ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﻭﺍﻷﻗﻮﺍﻝ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺟﻨﺴﻬﺎ ﻛﺎﻟﺘﻜﺒﻴﺮ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﻛﺎﻟﺤﻤﺪ ﷲ ﻣﻤﺎ ﻳﺘﻠﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻴﻞ‪:‬‬ ‫ﻣﻦ ﺃﺩﺧﻞ ﻓﻴﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻬﺎ ﻻ ﻹﺻﻼﺣﻬﺎ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺫﻛﺮﻩ ﻋﻠﻰ ﻧﺺ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﻛﺄﻣﺮ ﺃﻭ ﻧﻬﻲ ﺃﻭ ﺳﺆﺍﻝ ﺃﻭ ﺟﻮﺍﺏ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺑﻪ ﻣﻦ ﺫﻟﻚ‬ ‫ﺳﻬﻮﺍ ﻓﻼ ﻓﺴﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺴﺪﺕ‪.(١)...‬‬ ‫ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﺇﻻ ﺇﻥ ﺃﺭﺍﺩﻩ ‬ ‫ﺳﻬﻮﺍ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ‬ ‫)ﻭﺇﻥ ﻛﺎﻧﺖ(ﺍﻷﻗﻮﺍﻝﻣﻦ ﺟﻨﺲ ﺍﻟﻜﻼﻡ ﺃﻋﺎﺩ ﻭﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻧﻬﻴﺎ ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺴﻬﻮ ﻏﻠﻂ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ ﻭﺑﺎﻟﻨﺴﻴﺎﻥ ﺯﻭﺍﻝ ﺍﻟﺸﻲﺀ‬ ‫ﺃﻣﺮﺍ ﺃﻭ ‬ ‫ﻭﻟﻢ ﻳﺮﺩ ‬ ‫ﻋﻦ ﺍﻟﺤﺎﻓﻈﺔ ﻓﻠﻴﺲ ﻓﻲ ﻗﻠﺒﻪ ﻫﻨﺎ ﻭﻓﻌﻞ ﺳﻮﺍﻩ )ﻋﻠﻰ ﺍﻷﺻﺢ( ﻭﻫﻮ ﻣﺸﻬﻮﺭ‬ ‫ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺘﺪ ﺑﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺃﻛﺮﻩ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺗﻜﻠﻢ ﻭﺃﻋﺎﺩ‪) ...‬ﻭﻻ ﻳﻀﺮ‬ ‫ﻓﻮﺍﻕ( ﻭﻫﻮ ﺭﻳﺢ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﺼﺪﺭ ﺇﻥ ﻋﺮﺽ ﺗﺜﺎﺅﺏ ﻭﻋﻄﺲ ﻭﺳﻌﺎﻝ ﻭﻧﺤﻮﻫﺎ‬ ‫ﻭﺟﺎﺯ ﻣﻌﺎﻧﺎﺓ ﻗﻄﻊ ﺫﻟﻚ ﻭﺗﻌﺎﻃﻴﻪ ﻛﺠﻌﻞ ﻳﺪ ﻋﻠﻰ ﻓﻢ ﻭﻏﻠﻘﻪ ﻟﺘﺜﺎﺅﺏ )ﻭﺻﺤﺖ‬ ‫ﻣﻊ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺇﻥ ﺃﺗﻢ ﺣﺮﻭﻓﻬﺎ‪ ...‬ﻭﺇﻥ ﺷﻐﻠﻪ ﺫﻟﻚ ﻋﻦ‬ ‫ﺇﺗﻤﺎﻣﻬﺎ ﻗﻄﻌﻬﺎ ﺃﻭ ﻗﻄﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﻏﻴﺮ ﺍﻟﻘﺮﺍﺀﺓ ﺇﺫﺍ ﺟﺎﺀﻩ ﺷﻲﺀ ﻣﻦ‬ ‫ﺫﻟﻚ ﺣﺘﻰ ﻳﺰﻭﻝ ﻣﺎ ﻟﻢ ﻳﻘﻌﺪ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻟﻢ ﻳﻘﻄﻊ ﻗﺪﺭ ﻣﺎ ﻳﺘﻢ ﻓﻴﻪ ‬ ‫ﻋﻤﻼ ﺍﺳﺘﻘﺒﻠﻪ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤١٦/٤١٥‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪.١٠٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪338‬‬ ‫ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﺇﻥ ﻗﻌﺪ ﻗﺪﺭ ﻣﺎ ﻳﺘﻤﻪ ﻓﻴﻪ ﻓﺴﺪﺕ ﻋﻠﻴﻪ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ‬ ‫ﻣﺎ ﻟﻢ ﻳﺰﻝ ﻋﻨﻪ ﺇﻥ ﻟﻢ ﻳﺨﻒ ﻓﻮﺍﺕ ﺍﻟﻮﻗﺖ ﻭﺇﻻ ﻗﺼﺮﻫﺎ ﻛﻤﺎ ﺃﻣﻜﻨﻪ‪ ...‬ﻭﺇﻥ ﺗﺜﺎﺀﺏ‬ ‫ﺣﺘﻰ ﺗﻘﻌﻘﻊ ﻟﺤﻴﺎﺓ ﺃﻭ ﺳﻤﻌﺔ ﻣﻦ ﺧﻠﻔﻪ ﻗﺎﻝ‪ :‬ﺃﺥ ﺃﻭ ﺃﻭﻩ ﺃﻭ ﻧﻔﺦ ﺃﻭ ﺗﻨﺤﻨﺢ ﻓﺴﺪﺕ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺗﻌﻤﺪ ﻭﻻ ﺿﻴﺮ ﺑﺼﻮﺕ ﺍﻷﺳﻨﺎﻥ ﻭﺍﻷﺿﺮﺍﺱ‪...‬‬ ‫)ﻭﻻ ﻳﻀﺮ ﺍﻟﺼﻼﺓ ﻭﻻ ﺍﻟﻮﺿﻮﺀ ﺗﺒﺴﻢ‪.(١)(...‬‬ ‫‪ ٢‬ا‪ )%%‬وا‪,Q‬ء وا'‪:67‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻨﻘﻀﻬﺎ ﻭﺍﻟﻮﺿﻮﺀ( ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ )ﺻﻼﺓ‬ ‫ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ ﻗﻬﻘﻬﺔ( ﻭﻓﻲ ﺍﻟﻀﺤﻚ ﺑﺪﻭﻥ ﻗﻬﻘﻬﺔ ﻗﻮﻻﻥ ﻫﻞ ﻳﻨﻘﻀﻬﺎ ﺃﻭ ﺍﻟﺼﻼﺓ‬ ‫ﻓﻘﻂ ﻭﻓﻲ ﺍﻟﺒﻜﺎﺀ ﻭﺗﻨﻔﺲ ﺍﻟﺼﻌﺪﺍﺀ ﻭﻫﻮ ﺍﻟﺘﻨﻔﺲ ﺍﻟﻄﻮﻳﻞ ﻷﻣﺮ ﺃﺧﺮﻭﻱ ﻗﻮﻻﻥ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺘﺸﻨﺞ ﻭﺍﻷﻧﻴﻦ ﻷﺧﺮﻭﻱ ﻭﻳﻨﻘﻀﻬﺎ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﺘﺸﻨﺞ ﻭﺍﻷﻧﻴﻦ)‪ (٢‬ﻟﺪﻧﻴﻮﻱ‪...‬‬ ‫‪ ٣‬اﻷ‪R‬ل ا'‪ e%7 U‬ا ﻼة وا'‪ U‬ﻻ ‪:E%7‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺗﻨﻘﻀﻬﺎ ﺃﻓﻌﺎﻝ ﻇﺎﻫﺮﺓ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﺒﺎﺣﺔ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﺃﻭ ﻓﻴﻬﺎ ﻻ ﻟﻤﻬﻢ ﺷﺮﻋﻲ( ﻭﻻ ﻳﻨﻘﻀﻬﺎ ﻓﻌﻞ ﻇﺎﻫﺮ ﻣﻨﻬﺎ ﺃﻭ‬ ‫ﺳﻬﻮﺍ ﺃﻭ ﺗﻜﺮﻳﺮﻫﺎ‬ ‫ﻟﻬﺎ ﻟﻤﻬﻢ ﻛﺈﺻﻼﺡ ﺻﻼﺓ ﺃﻭ ﺗﻨﺠﻴﺔ‪ ،‬ﻭﻻ ﻳﻨﻘﻀﻬﺎ ﺗﻜﺮﻳﺮ ﺃﻓﻌﺎﻟﻬﺎ ‬ ‫ﻟﺨﻠﻞ ﻓﻴﻬﺎ ﻭﻻ ﻳﻨﻘﻀﻬﺎ ﻓﻌﻼﻥ ﻣﻦ ﻏﻴﺮﻫﺎ ﻭﻻ ﻟﻤﻬﻢ ﺷﺮ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﻀﺎﻧﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﻀﻬﺎ ﺛﻼﺛﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﻀﻬﺎ ﻭﻟﻮ ﺃﻛﺜﺮ‪ ...‬ﻭﻣﻦ ﺍﻟﻤﻬﻢ ﺍﻟﺸﺮﻋﻲ‬ ‫ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ‪) :‬ﻛﻘﺘﻞ ﻣﺆﺫ ﻛﻌﻘﺮﺏ ﺃﻭ ﺣﻴﺔ ﺃﻭ ﺩﺍﺑﺔ ﺇﻥ ﻋﺎﺭﺿﺖ ﺃﻭ ﻋﺎﺭﺿﺖ‬ ‫ﻣﻦ ﻣﻌﻪ ﻓﻴﻬﺎ ﻭﻳﻌﻴﺪﻫﺎ ﻣﻦ ﺩﻓﻊ ﻋﻤﻦ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ( ﻭﺇﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻓﻊ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪) .‬ﻭﻻ ﻳﻌﻴﺪ ﻣﻦ ﻗﺘﻠﻪﺃﻱ‪ :‬ﺍﻟﻤﺆﺫﻱﺇﻥ ﺧﺎﻓﻪ ﻭﺇﻥ ﻟﻢ ﻳﻀﺮﻩ( ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٢٢/٤١٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٢٣/٤٢٢‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪ ،٥٩٦/٥٩٥‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ‬ ‫ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪.١٠٦‬‬ ‫‪339‬‬‫‪ ٣٦‬ ﻧﻮﺍﻗﺾ ﺍﻟﺼﻼﺓ )ﻣﺒﻄﻼﺗﻬﺎ(‬ ‫ﻻ ﻳﻌﻴﺪ ﻭﻟﻮ ﻟﻢ ﻳﺘﻌﺮﺽ ﺍﻟﻤﺆﺫﻱ ﻟﻪ ﻭﻟﻢ ﻳﺨﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ ﺇﻥ ﻗﺘﻠﻪ ﻣﻄﻠﻘﺎ(‪...‬‬ ‫)ﻭﺟﺎﺯ ﻓﻌﻞ ﺧﻔﻴﻒ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺃﻣﺮﻫﺎ ﻭﺗﺤﺴﻴﻨﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻣﻤﺎ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ(‬ ‫ﻛﺈﺳﻘﺎﻁ ﻣﺎ ﺃﺧﺮﺟﻪ ﺑﻠﺴﺎﻧﻪ ﺇﻟﻰ ﺃﺣﻤﺮ ﺍﻟﺸﻔﺔ ﻳﺴﻘﻄﻪ ﺑﻴﺪﻩ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺨﺎﻑ‬ ‫ﺭﺟﻮﻋﻪ ﺇﻟﻰ ﻓﻴﻪ‪ ...‬ﻭﻛﻤﻴﻞ ﺑﺮﺃﺳﻪ ﻟﺠﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ ﻭﺇﻟﻘﺎﺀ ﻟﻌﺎﺏ ﻓﻴﻪ ﺧﻮﻑ ﻃﻌﺎﻡ ﺃﻭ‬ ‫‬ ‫ﺳﺎﺋﻼ ﻋﻠﻰ ﺷﻔﺘﻴﻪ ﺍﻟﺴﻔﻠﻰ ﻭﺫﻗﻨﻪ ﻟﺠﺎﺯ‪ ،‬ﻭﻛﺸﺪ ﻋﻤﺎﻣﺔ‬‫ﻏﻴﺮﻩ ﻓﻴﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺃﻟﻘﺎﻩ‬ ‫ﺍﻧﺤﻠﺖ ﻭﺑﻘﻲ ﻃﺮﻓﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ‪ ...‬ﻭﺇﻥ ﻛﺨﻄﻮﺗﻴﻦ ﻟﺼﻌﻮﺑﺔ ﻣﻮﺿﻌﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻗﺪﻣﺎ ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺭﻓﻌﻬﺎ(‪) ...‬ﻭﺇﻣﺎﻃﺔ ﺃﺫﻯ ﻭﻣﺴﺢ ﺣﺼﻰ ﻟﺴﺠﻮﺩ‬ ‫ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺮﻓﻊ ‬ ‫ﻗﺮﻳﺒﺎ ﻟﻮﻋﻮﺛﺔﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻟﺘﺴﻮﻳﺔﺇﻟﻰ ﻣﺘﻤﻜﻦ ﻟﺴﺠﻮﺩ‬ ‫ﻭﺗﺴﻮﻳﺔ ﻣﺤﻠﻪ ﻭﺗﺤﻮﻝ ‬ ‫ﺑﺎﻟﺨﻔﻴﻒ ﻣﻦ ﻏﻴﺮ ﺍﻟﺼﻼﺓ ﻭﺇﺻﻼﺣﻬﺎ )ﻋﻨﺪﻧﺎ ﻻ ﻳﻨﻘﺾ ﺇﻻ ﺇﻥ ﺗﻌﻤﺪﻩ‪ ،‬ﻭﻋﻨﺪ‬ ‫ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻻ ﻳﻨﻘﺾ ﻭﻟﻮ ﺗﻌﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﺾ ﻭﻟﻮ ﻟﻢ ﻳﺘﻌﻤﺪ‪ ،‬ﻭﻫﻜﺬﺍ‪ :‬ﻛﻞ‬ ‫ﺳﻬﻮﺍ ﻣﻦ ﻏﻴﺮ‬ ‫‬‫ﺳﻬﻮﺍ ﻓﺈﻧﻪ ﻣﺨﺘﻠﻒ ﻓﻴﻪ‪ ...‬ﻭﻣﻦ ﺛﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻌﻤﻞ ‬ ‫‬‫ﻓﻌﻞ ﺧﻔﻴﻒ‬ ‫ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻻ ﻳﻨﻘﺾ‪ ،‬ﻭﻓﻲ ﺍﻻﺛﻨﻴﻦ ﻗﻮﻻﻥ ﻭﻓﻲ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻨﻘﺾ(‪ ،‬ﻗﻴﻞ‪ :‬ﺍﺗﻔﺎﻗﺎ‬ ‫ﺳﻬﻮﺍ ﻭﺇﻥ‬ ‫ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻧﺎ‪ :‬ﻻ ﻧﻘﺾ ﺑﺎﻟﺜﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ‪) ...‬ﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻛﻜﺎﺳﺮ ﺣﺒﺔ ﺗﻴﻦ ﻓﻲ ﻓﻴﻪ ﻻ ﻳﻌﻴﺪ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ(‬ ‫‬‫ﻋﻤﺪﺍ ﺍﻧﺘﻘﺾ ﺑﺎﻟﻮﺍﺣﺪ‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺴﻬﻮ‪) ...‬ﻭﺇﻥ ﺗﻌﻤﺪ ﻓﺴﺪﺕ ﻣﻄﻠﻘﺎ( ﻷﻥ ﺍﻷﻛﻞ ﺃﻋﻈﻢ ﻭﻟﻮ‬ ‫ﻓﻌﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻛﺬﺍ ﺍﻟﺸﺮﺏ‪...‬‬ ‫)ﻭﺇﻥ ﺣﺮﻙ ﻟﺴﺎﻧﻪ ﻓﻲ ﻓﻴﻪ ﺃﻭ ﺃﺧﺮﺟﻪ ﻣﻨﻪ ﺃﻭ ﻋﺾ ﺷﻔﺘﻪ ﺃﻭ ﻋﺾ ﻋﻠﻰ‬ ‫ﻧﻈﺮﺍ ﺃﻭ ﺟﻌﻞ ﻳﺪﻩ ﻓﻲ ﺃﻧﻔﻪ ﺃﻭ ﻋﻴﻨﻪ ﺃﻭ ﻓﻲ‬ ‫ﻧﻮﺍﺟﺬﻩ ﺃﻭ ﻏﺾ ﺑﺼﺮﻩ ﺃﻭ ﺃﺣﺪ ﺑﻪ ‬ ‫ﻋﻀﻮﺍ ﻣﻨﻪ‬ ‫‬‫ﺑﺎﻃﻦ ﻣﻦ ﺟﺴﺪﻩ ﺃﻭ ﻣﺲ ﺑﻬﺎ ﻓﻲ ﻓﺮﺟﻪ ﻣﻦ ﻭﺭﺍﺀ ﺛﻮﺏ ﺃﻭ ﻣﺴﻚ ﺑﻬﺎ‬ ‫ﺃﻭﺭﺩﻫﺎ ﺧﻠﻔﻪ ﺃﻭ ﺭﻓﻌﻬﺎ ﻓﻮﻕ ﺭﺃﺳﻪ ﺃﻭ ﻓﻲ ﺍﻟﻬﻮﺍﺀ ﻓﺴﺪﺕ ﺇﻥ ﺗﻌﻤﺪ ﻭﻓﻲ ﺍﻟﺴﻬﻮ‬ ‫ﻗﻮﻻﻥ( ﻭﺇﻥ ﺃﺗﻢ ﺻﻼﺗﻪ ﻋﻠﻰ ﺫﻟﻚ‪)...‬ﻭﺇﻥ ﺃﻏﻠﻖﻳﺪﻩﻭﻟﻮ ﺇﺻﺒﻌﻴﻦ ﺑﺴﻬﻮ(‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﺃﻭ ﻋﻤﺪ ﻭﺃﺭﺍﺩ ﺑﺎﻹﻏﻼﻕ ﺍﻟﻀﻢ ﺇﻟﻰ ﺑﺎﻃﻦ ﺍﻟﻜﻒ‪) ...‬ﻟﻢ ﻳﻀﺮﻩ( ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮ‬ ‫ﺑﺄﺻﺒﻌﻴﻦ )ﻭﻓﺴﺪﺕ ﺑﺎﻟﺜﻼﺛﺔ( ﻷﻧﻬﻦ ﺛﻼﺛﺔ ﺃﻋﻤﺎﻝ ﻭﻟﻴﺲ ﺇﺟﻤﺎ ﻋﺎ ﺑﻞ ﻓﻴﻪ ﻗﻮﻝ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪340‬‬ ‫ﻻ ﺗﻔﺴﺪ ﺇﻻ ﺑﺈﻏﻼﻕ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﻛﻠﻬﺎ )ﻓﺄﻛﺜﺮ ﻛﺎﻟﻌﻤﺪ ﻭﺇﻥ ﺑﺈﻏﻼﻕ ﺃﺻﺒﻊ ﻭﺍﺣﺪﺓ‬ ‫ﺳﻬﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﺮ ﻣﺎ ﻟﻢ ﻳﺘﻢ ﺻﻼﺗﻪ‬ ‫‬‫ﻭﺷﺪﺩ ﻓﻲ ﺇﻏﻼﻕ ﺃﺻﺎﺑﻊ ﻳﺪ ﻛﻠﻬﺎ ﻭﻟﻮ‬ ‫ﺳﻬﻮﺍ ﺗﻀﺮ ﺇﻥ ﺃﺗﻢ ﺑﻬﺎ ﻭﻟﻮ ﺑﻪ()‪.(١‬‬ ‫ﻛﺬﻟﻚ ﻭﻛﺬﺍ ﺃﻓﻌﺎﻝ ﻻ ﺗﻨﺘﻘﺾ ‬ ‫‪ T ٤‬اﻹم‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺭﺧﺺ ﻹﻣﺎﻡ ﺃﻭ ﻏﻴﺮﻩ ﺳﻬﺎ ﻓﺴﻠﻢ ﻭﻗﺎﻡ ﺃﻭ ﻣﺸﻰ ﺃﻥ‬ ‫ﻳﺮﺟﻊ ﻭﻳﺘﻤﻬﺎ ﻟﻨﻔﺴﻪ ﺑﻤﻦ ﺧﻠﻔﻪ ﺇﻥ ﻟﻢ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﻋﻠﻴﻪ؛ ﻓﻼ ﺗﻔﺴﺪ ﺑﺴﻬﻮ ﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻧﻘﺺ ﻓﺮﻳﻀﺔ ﻭﻛﺬﺍ ﺯﻳﺎﺩﺓ ﺃﻓﻌﺎﻝ ﻣﻦ ﺟﻨﺴﻬﺎ ﻛﺮﺍﻓﻊ ﻣﻦ ﺭﻛﻮﻉ ﺃﺭﺍﺩ‬ ‫ﺳﺠﻮ ﺩﺍ ﻓﺴﻬﺎ ﻓﺄﻋﺎﺩﻩ ﻓﺈﻥ ﺃﺗﻢ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻬﻮ ﻭﺍﻟﺮﻛﻮﻉ ﻋﻤﻼﻥ ﻭﻓﺴﺪﺕ( ﻟﺰﻳﺎﺩﺓ‬ ‫ﻋﻤﻠﻴﻦ‪) ...‬ﻓﺈﻥ ﺫﻛﺮ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻪ ﺭﻓﻊ ﺛﻢ ﻧﺰﻝ ﻟﻠﺴﺠﻮﺩ ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻙ ﺍﻟﺮﻛﻮﻉ‬ ‫ﺃﻳﻀﺎ‪...‬‬ ‫ﺃﻳﻀﺎ ﻭﺇﻥ ﺯﺍﺩ ﻓﺎﻟﻘﻮﻻﻥ ‬ ‫ﺭﺟﻊ ﻣﺎ ﻟﻢ ﻳﺘﻢ ﺍﻟﺘﺴﺒﻴﺢ( ﻓﺈﻥ ﺃﺗﻤﻪ ﻓﺎﻟﻘﻮﻻﻥ ‬ ‫)ﻓﺈﻥ ﻧﻮﻯ ﺭﻛﻮ ﻋﺎ ‬ ‫ﺃﻭﻻ ﺭﺟﻊ ﺇﻟﻴﻪ ﺑﻼ ﺍﺳﺘﻮﺍﺀ ﻟﻘﻴﺎﻡ ﻭﺇﻥ ﻧﻮﻯ ﺳﺠﻮ ﺩﺍ ﻗﺎﻡ ﺛﻢ ﺭﻛﻊ‬ ‫ﻭﻛﺬﺍ ﺟﻤﻴﻊ ﻓﺮﻭﺿﻬﺎ ﺇﻥ ﺗﺮﻙ ﺑﻌﻀﻬﺎ ﺑﺴﻬﻮ ﻭﺭﺟﻊ ﺇﻟﻴﻪ ﻭﺃﺧﺬ ﻣﻦ ﻫﻨﺎﻙ ﻣﺎ ﻟﻢ‬ ‫ﻳﻌﻤﻞ ﻋﻤﻠﻴﻦ ﻣﻨﻬﺎ ﻭﻗﺪ ﻣﺮ ﺍﻟﺨﻠﻒ ﻓﻲ ﻗﺪﺭ ﺍﻟﻌﻤﻞ ﻭﺇﻥ ﻧﺴﻲ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ﻓﻼ‬ ‫ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺇﻥ ﺩﺧﻞ ﻓﻲ ﻋﻤﻞ ﺁﺧﺮ()‪.(٢‬‬ ‫‪  ٥‬غ ا'‪2‬ل ‪ /‬أ‪7a‬ء ا ﻼة‪:‬‬ ‫ﻋﻤﺪﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺳﻬﻮﺍ ﻳﻔﺴﺪﻫﺎ ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻛﻞ ﻓﻌﻞ ﻻ ﻳﻨﻘﻀﻬﺎ‬ ‫ﻋﻤﺪﺍ ﻻ ﺗﻘﻄﻊ ﺗﺜﺎﺅﺏ )ﻓﻤﻦ ﺩﺧﻞ ﻓﻴﻬﺎ ﺛﻢ ﺣﺪﺙ‬ ‫ﻹﺻﻼﺣﻬﺎ( ﻛﻮﺿﻊ ﻳﺪ ﻋﻠﻰ ﻓﻢ ‬ ‫ﺇﻟﻴﻪ ﻣﺎ ﺧﺎﻑ ﻣﻨﻪ ﻓﺴﺎ ﺩﺍ ﻛﺮﻳﺢ ﺃﻭ ﻣﻄﺮ ﺃﻭ ﺩﺧﺎﻥ ﺃﻭ ﺧﻮﻑ ﺳﻘﻮﻁ ﺑﻴﺖ ﺃﻭ ﻏﺎﺭ ﺃﺧﺬ‬ ‫ﻓﻲ ﺇﺻﻼﺣﻬﺎ ﺑﺘﺤﻮﻝ ﻭﻣﻀﻰ ﻋﻠﻴﻬﺎ ﻭﺇﺫﺍ ﺃﺗﻢ ﻗﺮﺍﺀﺗﻪ ﺭﻛﻊ ﻭﺳﺠﺪ ﺇﻥ ﺃﻣﻜﻨﻪ ﻓﻲ ﺫﻟﻚ‬ ‫ﻭﺇﻻ ﻳﻤﻜﻨﻪ ﺯﺍﺩ ﻓﻲ ﻗﺮﺍﺀﺗﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ‪‬‬ ‫ﻣﺤﻼ ﻳﻤﻜﻨﻪ ﻓﻴﻪ ﺫﻟﻚ ﺇﻥ ﺃﻣﻦ ﺍﻟﻔﻮﺕ ﻭﺇﻻ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٢٥‬ ‪ ،٤٣٤‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪.٤٣٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٤٣٤ ٢‬ ‪.٤٣٦‬‬ ‫‪341‬‬‫‪ ٣٦‬ ﻧﻮﺍﻗﺾ ﺍﻟﺼﻼﺓ )ﻣﺒﻄﻼﺗﻬﺎ(‬ ‫ﺍﺳﺘﺄﻧﻔﻬﺎ ﻭﻗﺼﺮﻫﺎ ﻛﻤﺎ ﺃﻣﻜﻨﻪ ﻭﺇﻥ ﺑﺈﻳﻤﺎﺀ ﻛﺎﻥ ﺫﻟﻚ ﺑﺪﺧﻮﻝ ﺃﻭ ﺧﺮﻭﺝ ﺃﻭ ﺑﻄﻠﻮﻉ ﺃﻭ‬ ‫ﻧﺰﻭﻝ ﺃﻭ ﺑﻐﺾ ﺑﺼﺮ ﺗﺎﺭﺓ ﻭﻓﺘﺤﺔ ﺃﺧﺮﻯ ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻰ ﺩﺧﺎﻥ ﺃﻭ ﺭﻳﺢ ﻓﻤﻦ ﻭﺟﺪ‬ ‫‬ ‫ﻣﺪﺧﻼ ﺃﻭ‬ ‫ﻣﺨﺮﺟﺎ ﻣﻦ ﻣﺜﻠﻬﻤﺎ ﺃﻋﺎﺩ ﺇﻥ ﻏﺾ ﻋﻠﻰ ﺫﻟﻚ ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ‬ ‫‬‫‬ ‫ﻣﺪﺧﻼ ﺃﻭ‬ ‫ﻣﺨﺮﺟﺎ ﻏﺾ ﺗﺎﺭﺓ ﻭﻓﺘﺢ ﺃﺧﺮﻯ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺍﻟﻐﺾ ﺣﺘﻰ ﺃﻛﻤﻠﻬﺎ‬ ‫‬ ‫ﻓﻼ ﺿﻴﺮ‪ ،‬ﻭﻳﻘﻌﺪ ﺇﻥ ﺃﻣﻜﻨﻪ ﺍﻟﻘﻌﻮﺩ ﻣﻊ ﻓﺘﺢ ﻭﻻ ﻳﻐﺾ ﻣﻊ ﻗﻴﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻡ ﻭﻳﻐﺾ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻳﺜﺒﺖ ﺇﻥ ﺣﺪﺙ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻟﻮ ﺃﺗﻤﻬﺎ ﺑﻐﺾ ﻣﻊ ﻗﻴﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻡ‬ ‫ﻭﻳﻐﺾ ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻳﺜﺒﺖ ﺇﻥ ﺣﺪﺙ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻟﻮ ﺃﺗﻤﻬﺎ ﺑﻐﺾ ﻭﺭﺧﺺ ﻭﻟﻮ‬ ‫ﺩﺧﻞ ﻓﻴﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ...‬ﻭﻻ ﻳﻤﺲ ﻣﻐﺎﺑﻦ ﺟﺴﺪﻩ ﻻ ﻹﺻﻼﺣﻬﺎ ﺑﻌﻤﺪ ﺇﻻ ﻟﻌﺬﺭ ﻻ ﺑﺪ‬ ‫ﻣﻨﻪ ﻭﻻ ﻳﺒﺎﺷﺮﻫﺎ ﻛﻌﻮﺭﺓ ﺑﻴﺪ ﻓﺈﻥ ﻛﺎﻥ ﻳﺼﻠﺢ ﺑﻨﻈﺮ ﻓﻬﻮ ﺃﻭﻟﻰ ﻣﻦ ﻣﺒﺎﺷﺮﺓ‪ ...‬ﻭﻳﺪﻓﻊ‬ ‫ﻣﻀﺮﺍ ﻻ ﻳﻘﺒﺾ ﻳﺪﻩ ﻋﻠﻴﻪ ﻭﺇﻣﺴﺎﻙ ﺇﻥ ﺃﻣﻜﻦ ﻏﻴﺮﻩ‪ ...‬ﻭﻳﺼﻠﺢ ﺑﻴﻤﻨﺎﻩ ﻣﺎ ﺭﺩ‬ ‫‪‬‬‫ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﺍﻟﺮﻛﺒﺘﺎﻥ ﻓﻮﻕ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻋﻮﺭﺓ‪ ...‬ﻭﻳﺼﻠﺢ ﺑﺮﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻣﺎ ﺗﺤﺘﻬﻤﺎ ﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺎﻋﺪﺍ‪ ،‬ﻭﺑﻠﺴﺎﻧﻪ ﻣﺎ ﺑﻔﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﻤﻞ ﻳﺪﺍ ﺑﻤﺤﻞ ﺭﺟﻞ ﺃﻭ ﻓﻌﻞ‬ ‫ﻗﺎﺋﻤﺎ ﻭﺑﺎﻟﻴﺪ ﺇﻥ ‬ ‫‬ ‫ﻋﻜﺴﻪ ﻓﻔﻲ ﺍﻟﻨﻘﺾ ﺑﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺭﻓﻊ ﻣﺎ ﺑﺮﺃﺳﻪ ﻻ ﺑﻴﺪﻩ ﻭﺣﻚ ﺑﺄﺳﻨﺎﻧﻪ‬ ‫ﻣﺎ ﺑﺸﻔﺘﻴﻪ ﺃﻭ ﻧﻔﻰ ﺷﻴ ﺌﺎ ﺑﻔﻴﻪ ﺃﻭ ﺃﻧﻔﻪ ﻭﺇﻥ ﺿﺮﻩ ﺑﺄﺿﺮﺍﺳﻪ ﻛﻄﻌﺎﻡ ﻧﺰﻋﻪ ﺑﻠﺴﺎﻧﻪ ﺇﻥ‬ ‫ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﻓﺒﻌﻮﺩ ﻻ ﺑﻴﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺧﺎﻑ ﺃﻥ ﻳﺸﻐﻠﻪ ﺑﻔﻴﻪ ﺃﻭ ﺧﺎﻑ ﺑﻠﻌﻪ ﺃﺧﺮﺟﻪ ﻣﻨﻪ‬ ‫ﺑﻠﺴﺎﻧﻪ ﻭﺇﺫﺍ ﻧﺰﻋﻪ ﻣﻦ ﺃﺿﺮﺍﺳﻪ ﺑﻠﺴﺎﻧﻪ ﺣﺎﺫﺭ ﺃﻥ ﻳﺠﺎﻭﺯ ﻟﺴﺎﻧﻪ ﺣﻤﺮﺓ ﺷﻔﺘﻴﻪ ﻭﺃﺧﺬ‬ ‫ﺑﻴﺪﻩ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺟﺎﻭﺯ ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻓﻲ ﻋﻤﻞ ﺃﻋﺎﺩ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪ)‪.(١‬‬ ‫‪ ٦‬د‪ oR‬ا‪ Q‬اق وا‪:#4;Q‬‬ ‫‬ ‫ﺷﻤﺎﻻ ﻣﻘﺎﺑﻞ ﻳﺴﺮﺍﻩ‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺷﻐﻠﻪ ﺑﺰﺍﻕ(‪ ،‬ﺃﻱ‪ :‬ﺭﻳﻖ ﺭﻣﺎﻩ‬ ‫‬ ‫ﺩﺍﺧﻼ‬‫ﺧﺎﺭﺟﺎ ﺟﺎﺯ ﺩﻓﻌﻪ‬ ‫‬‫ﻭﻗﺪ ﻧﻬﻰ ﻋﻨﻪ ﻳﻤﻴ ﻨﺎ ﻭﺑﻠﻌﻪ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻓﻜﻤﺎ ﺟﺎﺯ ﺩﻓﻌﻪ‬ ‫ﻭﻓﻲ ﻧﺎﺯﻝ ﻣﻦ ﺭﺃﺳﻪ ﺃﻭ ﻃﺎﻟﻊ ﻣﻦ ﺻﺪﺭﻩ ﺇﻥ ﺑﻠﻌﻪ ﻗﻮﻻﻥ ﻓﻲ ﺍﻟﻨﻘﺾ ﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٣٧‬ ‪.٤٤٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪342‬‬ ‫ﺩﻣﺎ ﻭﺣﻀﺮﺕ ﺻﻼﺓ ﻓﺈﻥ ﺍﺗﺴﻊ ﻭﻗﺘﻬﺎ ﺍﻧﺘﻈﺮ ﺯﻭﺍﻟﻪﺃﻱ‪ :‬ﺍﻟﺪﻡ ‬ ‫ﺑﻔﻴﻪ ﺟﺮﺡ ﻳﺴﻴﻞ ‬ ‫ﻭﺇﻻ ﺻﻠﻰ ﻛﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺑﺄﻧﻔﻪ ﺃﻭ ﻭﺟﻬﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﺪﻡ‬ ‫)ﻭﺑﺰﻕ ﺍﻟﺪﻡ ﺃﻣﺎﻣﻪ ﻭﻃﺄﻃﺄ ﺑﺮﺃﺳﻪ ﻟﻸﺭﺽ ﻭﺻﻠﻰ ﻟﺌﻼ ﻳﺼﻞ ﺍﻟﺪﻡ ﺛﻮﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻗﺎﻋﺪﺍ ﻭﻭﺿﻊ ﺍﻟﻘﻴﺎﻡ ﻷﻥ ﻟﻪ ‬ ‫ﺑﺪﻻ ﻓﻲ ﺍﻟﺸﺮﻉ ﻭﻫﻮ ﺍﻟﻘﻌﻮﺩ‪ (...‬ﻭﻻ ﺑﺪﻝ‬‫ﻳﻤﻜﻨﻪ ﺻﻠﻰ ‬ ‫ﺩﻣﺎ ﺃﻭ ﻗﻴ ﺌﺎ ﻻ ﻳﺠﺪ ﻣﻨﻌﻪ ﻟﻢ ﻳﻜﻠﻒ ﻓﻮﻕ ﻃﺎﻗﺘﻪ‪ ...‬ﻭﺇﻥ‬ ‫ﻟﻄﻬﺎﺭﺓ ﺍﻟﺜﻮﺏ ﻭﺇﻥ ﺑﻠﻊ ‬ ‫ﺍﺿﻄﺮ ﺇﻟﻰ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﻓﻌﻞ ﻗﺪﺭ ﻣﺎ ﻳﻨﺠﻴﻪ ﺇﻟﻰ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ‪.(١)...‬‬ ‫‪ „! ٧‬ا‪:6+(; r; +‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺎﺯ ﺍﻟﻨﻈﺮ ﻟﻠﺸﻤﺲ ﺇﻥ ﺧﺎﻑ ﻃﻠﻮﻋﻬﺎ ﺃﻭ ﻏﺮﻭﺑﻬﺎ‬ ‫ﻓﻲ ﻣﺤﻞ ﻳﺘﺒﻴﻦ ﻓﻴﻪ ﻭﻟﻮ ﺧﻠﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺘﻢ ﻣﺎ ﻳﻨﺘﻈﺮﻩ ﻓﺈﻥ‬ ‫ﺭﺁﻫﺎ ﺗﻄﻠﻊ ﺃﻭ ﺗﻐﺮﺏ ﺃﻣﺴﻚ ﻋﻨﻬﺎ ﻓﻲ ﻣﺤﻞ ﻛﺎﻥ ﻓﻴﻪ ﺣﺘﻰ ﻳﺘﻢ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ‬ ‫ﺗﺄﺧﻴﺮﺍ ﻭﺃﻋﺎﺩ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻄﻌﻬﺎ ﺇﻥ ﻟﻢ ﻳﻤﺴﻚ ﻭﺇﻥ ﺗﻌﻤﺪﻩ ﺃﻱ ﺍﻟﺘﺄﺧﻴﺮ‬ ‫‬ ‫ﻣﻀﻰ ﺑﺎﻹﺣﺮﺍﻡ ﻭﻟﻮ ﻣﻊ ﺫﻟﻚ‪ ...‬ﻭﻛﺬﺍ ﺇﻥ ﺧﺎﻑ ﺑﻤﺤﻞ ﻧﻈﺮ ﺇﻥ ﺃﺣﺲ ﻭﺇﻻ ﺃﻋﺎﺩ‬ ‫ﻭﺭﺧﺺ)‪.(٢‬‬ ‫‪ A- ٨‬ا ‪:F‬‬ ‫ﺩﻣﺎ‬ ‫)ﻭﺇﻥ ﺿﺮﻩ ﺷﻲﺀ ﺑﺠﺴﺪﻩ ﺣﻜﻪ ﺑﺄﺻﺒﻌﻪ ﻻ ﺑﺎﻟﻈﻔﺮ ﻭﺟﺎﺯ ﺑﻪ ﻭﻟﻴﺤﺬﺭ ﺇﻻ ‬ ‫ﺟﻠﺪﺍ ﺃﻭ ﺷﻌﺮﺓ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺪﻣﻲ ﺑﺪﻡ ﻓﺎﺋﺾ( ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻓﺈﻥ ﻗﻠﻊ ‬ ‫ﻋﻨﺪﻱ ﻷﻥ ﻣﺠﺮﺩ ﻗﻠﻊ ﺷﺠﺮﺓ ﺃﻭ ﺟﻠﺪﻩ ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﻋﻤﻞ ﺯﺍﺋﺪ ﺑﻞ ﺷﻲﺀ ﺗﺮﺗﺐ‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﺠﻮﺯ ﻟﻪ ﻭﻫﻮ ﺍﻟﺤﻚ ﺑﻞ ﻫﻮ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺤﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ‬ ‫ﻋﻤﻼ ﻋﻠﻰ‬ ‫ﻧﺎﻗﻀﺎ ﻟﻮ ﻓﻌﻠﻪ ﺑﻌﺪ ﻏﺮﺿﻪ ﻣﻦ ﺍﻟﺤﻚ)‪.(٣‬‬ ‫‬‫ﺣﺪﺓ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٤٤‬ ‪.٤٤٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٤٨‬ ‪.٤٥٠‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٥١‬‬ ‫‪343‬‬‫‪ ٣٦‬ ﻧﻮﺍﻗﺾ ﺍﻟﺼﻼﺓ )ﻣﺒﻄﻼﺗﻬﺎ(‬ ‫‪ )L- ٩‬ا‪ F$‬وا^‪:1‬‬ ‫ﻭﻳﺼﺮﻑ ﺑﻴﺪﻩ ﻣﻦ ﺍﻟﺮﻛﺒﺘﻴﻦ ﺇﻟﻰ ﻓﻮﻕ ﻭﺑﺎﻟﺮﺟﻞ ﻣﺎ ﺗﺤﺘﻬﺎ ﻭﺇﻥ ﺧﺎﻑ ﺩﻣﺎﺀ‬ ‫ﺃﻭ ‬ ‫ﻗﺘﻼ ﺑﻐﻴﺮ ﺍﻟﻴﺪ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﺑﻐﻴﺮﻫﺎ ﺃﺻﻠﺢ ﺑﻬﺎ ﻋﻦ ﻧﻔﺴﻪ ﻣﺎ ﺧﺎﻑ ﺃﻥ ﻳﺸﻐﻠﻪ‬ ‫ﻋﻦ ﺻﻼﺗﻪ ﺑﺈﺿﺮﺍﺭ ﺃﻭ ﺑﻨﻘﺾ ﻭﺿﻮﺀ ﻛﺬﺑﺎﺑﺔ ﺃﻭ ﺑﻌﻮﺿﺔ ﻭﻻ ﻳﺘﻌﻤﺪ ﻗﺘﻞ ﺫﻟﻚ‬ ‫ﻭﺇﻥ ﺗﻌﻤﺪ ﺃﻋﺎﺩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻷﻧﻪ ﺗﻌﻤﺪ ﻟﻠﺰﻳﺎﺩﺓ‪ ...‬ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﻗﺎﺗﻠﻪ ﺑﺴﻬﻮ‬ ‫ﻗﻮﻻﻥ)‪.(١‬‬ ‫‪ #,- ١٠‬و‪ )-‬ا‪ F$‬وا'‪2‬ك‪:‬‬ ‫)ﻭﻻ ﻳﺘﺮﻭﺡ ﻓﻴﻬﺎ ﺑﻤﺮﻭﺣﺔ ﺇﻻ ﺇﻥ ﺧﺎﻑ ﻋﺮﻗﺎ ﺑﻤﺤﻞ ﻧﺠﺲ ﻣﻦ ﺟﺴﺪﻩ ﺃﻥ‬ ‫ﻳﺼﻞ ﺛﻮﺑﻪ ﻭﻳﺤﺬﺭ ﻣﻦ ﻣﺲ ﺍﻟﺜﻮﺏ ﺇﻥ ﺑﻞ ﻣﺤﻞ ﺍﻟﻤﺠﺲ ﻓﻨﺠﺎﺳﺘﻪ ﻓﻴﻬﺎ ﺃﺷﺪ‬ ‫ﻣﻦ ﺍﻷﻓﻌﺎﻝ‪ ...‬ﻭﺟﺎﺯ ﻟﻪ ﺗﻨﺢ ﻋﻦ ﻣﻮﺿﻌﻪ ﺇﻥ ﻗﺎﺑﻠﻪ ﻛﺄﻋﻤﻰﻗﻠﻴﻞ ﺍﻟﻨﻈﺮ ﻭﻣﻦ‬ ‫ﻻ ﻳﺤﺴﻦ ﺇﻟﻰ ﺃﻳﻦ ﻳﺬﻫﺐ ﺇﻥ ﺩﻓﻌﻪ ﻭﺍﻷﻋﺮﺝ ﻭﺍﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺸﻖ ﻋﻠﻴﻬﻤﺎ‬ ‫ﺍﻟﺪﻓﻊ ﻭﻣﻦ ﻓﻲ ﻣﻮﺿﻊ ﺷﺪﻳﺪ ﺍﻟﻈﻠﻤﺔ ﺇﺫ ﻻ ﻳﺪﻓﻊ ﻛﺼﺤﻴﺢ ﻭﺃﻋﺎﺩ ﺇﻥ ﻗﺼﺪ‬ ‫ﺩﻓﻌﻪ)‪.(٢‬‬ ‫‪ LB ١١‬ا(ة‪:‬‬ ‫ﻭﺇﻥ ﺷﻐﻠﺖ ﻧﻔﺴﻪ ﻓﻴﻬﺎﺍﻟﺼﻼﺓﺣﺘﻰ ﺗﺤﺮﻙ ﺫﻛﺮﻩ ﺃﻋﺎﺩ ﻣﺎ ﺇﻥ ﺍﺳﺘﻌﻤﻞ‬ ‫ﻧﻔﺴﻪ ﻓﻲ ﺫﻟﻚ ﻭﺃﻫﻤﻠﻬﺎ ﻭﺇﻻ ﺭﺩ ﻓﻜﺮﺓ ﻵﺧﺮﺗﻪ ﺣﺘﻰ ﻳﺰﻭﻝ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻬﺎ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺇﻥ ﺳﺒﻖ ﺣﺘﻰ ﻳﺴﻜﻦ ﺇﻥ ﻟﻢ ﻳﺨﻒ ﻓﻮﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﺧﺎﻓﻪ ﺻﻠﻰ ﻭﺭﺩ‬ ‫ﻓﻜﺮﺓ ﻭﺭﺧﺺ ﻣﺎ ﻟﻢ ﻳﻨﺘﻪ ﻗﻴﺎﻣﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٥٢/٤٥١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٥٣/٤٥٢‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪344‬‬ ‫‪ ١٢‬د`ل ا ﻼة ‪0‬ب ‪:1'Q‬‬ ‫ﻭﻻ ﻳﺪﺧﻠﻬﺎ ﺑﺜﻮﺏ ﻳﻘﻄﺮ ﻣﺎﺀ ﺇﻥ ﺍﺗﺴﻊ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﺟﻴﺰ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﻄﺮ‬ ‫ﺛﻮﺑﺎ ﺁﺧﺮ‬ ‫ﻭﻟﻜﻨﻪ ﻣﺒﻠﻮﻝ ﺻﻠﻰ ﺑﻪ ﻭﻟﻮ ﺍﺗﺴﻊ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻠﻬﺎ ﺑﻪ ﺛﻢ ﺃﺭﺧﻰ ‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺻﻮ ﻧﺎ ﻟﻠﻤﺒﻠﻮﻝ ﻋﻦ ﺍﻷﺭﺽ ﻓﻔﻲ ﺍﻹﻋﺎﺩﺓ ﻗﻮﻻﻥ ﻭﺍﻟﺼﺤﻴﺢ ﻋﺪﻡ‬ ‫ﺍﻟﻔﺴﺎﺩ ﺑﺪﺧﻮﻟﻬﺎ ﺑﺒﺪﻥ ﻗﺎﻃﺮ ﺃﻭ ﺛﻮﺏ ﻗﺎﻃﺮ ﻭﻟﻮ ﻳﺘﻠﻄﺦ ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻜﻞ ﻣﺎ ﻓﻴﻪ‬ ‫ﺇﺻﻼﺣﻬﺎ ﻳﺸﺘﻐﻞ ﺑﻪ ﺇﻥ ﺃﺷﻐﻠﻪ ﻋﻨﻬﺎ)‪.(١‬‬ ‫‪ ١٣‬ا‪,‬ن ‪ M‬أ‪+‬ل ا ﻼة‪:‬‬ ‫ﺳﻬﻮﺍ ﻋﻦ ﻗﺮﺍﺀﺓ ﺃﻭ ﻋﻤﻞ ﺃﻭ ﻋﻨﻪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻨﻘﻀﻬﺎ ﺳﻜﻮﻥ‬ ‫ﻛﻘﻴﺎﻡ ﻓﺎﺭﻍ ﺃﻭ ﻗﻌﻮﺩ ﻓﺎﺭﻍ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﺭﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﻓﺎﺭﻍ ﻗﺪﺭ ﻋﻤﻞ ﻣﺴﺘﻘﺒﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻜﻮﻥ ﻣﻦ ﺟﻨﺴﻬﺎ( ﻭﻣﻦ ﺗﻌﻤﺪﻩ ﻭﺇﻥ ﻗﻞ ﺃﻋﺎﺩ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ ﻓﻴﻪ ﺃﻱ‬ ‫ﺳﻬﻮﺍ ﺃﻥ ﻻ ﻳﻌﻴﺪ ﺇﻻ ﺇﻥ ﻗﻌﺪ ﻗﺪﺭ ﺍﻟﻌﻤﻞ ﻛﻤﺤﺮﻡ ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫‬‫ﻋﻤﺪﺍ ﺃﻭ‬ ‫ﺍﻟﺴﻜﻮﻥ ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻗﺪﺭ ﺗﻨﻔﺲ ﺃﻭ ﺑﻠﻊ ﺭﻳﻖ ﻓﺈﻧﻪ ﻳﺴﻜﺖ ﻗﺪﺭ ﺫﻟﻚ ﺛﻢ ﻳﺴﺘﻌﻴﺬ ﻭﻳﻘﺮﺃ ﻻ ﺃﻛﺜﺮ‬ ‫ﺗﻔﺴﺪ ﺻﻼﺗﻪ ﺇﻻ ﻟﻌﺬﺭ ﻋﻠﻰ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻋﺎﺩﺓ ﻭﺇﻥ ﻗﻞ ﺃﻭ ﻗﺪﺭ ﻗﺮﺍﺀﺓ ﺗﺠﺰﻳﻪ‬ ‫ﻟﺼﻼﺗﻪ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﺍﻟﺬﻱ ﻫﻮ ﻋﺪﻡ ﺍﻹﻋﺎﺩﺓ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻗﺪﺭ ﻋﻤﻞ ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ‬ ‫ﺭﻛﻌﺔ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺍﺳﺘﻘﺒﻠﻪ‪ ...‬ﻭﻛﺬﺍ ﺇﻥ ﺳﺠﺪ ﻭﺗﺮﻙ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻭ ﺭﻛﻊ ﻭﺗﺮﻙ ﺍﻟﺘﻌﻈﻴﻢ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻗﻌﺪ ﻟﻠﺘﺤﻴﺎﺕ ﻭﺗﺮﻙ ﻗﺮﺍﺀﺗﻬﺎ ﻭﺫﻟﻚ ﻗﺪﺭ ﻣﺎ ﻳﻔﻌﻞ ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫‬ ‫ﻭﻛﺬﺍ ﺍﻟﺴﻜﻮﺕ ﺑﻌﺪ ﺇﺗﻤﺎﻡ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﺇﺗﻤﺎﻡ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻭ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻭ ﺍﻟﺘﺤﻴﺎﺕ ﺃﻭ‬ ‫ﻋﻤﺪﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ)‪.(٢‬‬ ‫ﻓﻲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٥٥/٤٥٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٥٦‬ ‪ ٤٥٧‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪.١٠٧‬‬ ‫‪345‬‬‫‪ ٣٦‬ ﻧﻮﺍﻗﺾ ﺍﻟﺼﻼﺓ )ﻣﺒﻄﻼﺗﻬﺎ(‬ ‫‪ ١٤‬اﻷ‪R‬ل ا‪:)7iQ‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻨﻘﻀﻬﺎ ﺃﻓﻌﺎﻝ ﺑﺎﻃﻨﺔ ﻗﻠﻴﻠﺔ ﺇﻥ ﺗﻌﻤﺪ ﺗﻜﻴﻴﻔﻬﺎ ﺑﻘﻠﺒﻪ‬ ‫ﺟﻮﺍﺑﺎ ﺃﻭ ﺳﺄﻝ‪،‬‬ ‫‬‫ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﻟﻢ ﺗﻔﺴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻔﺴﺪ ﺗﻌﻤﺪ ﺃﻭ ﻟﻢ ﻳﺘﻌﻤﺪ ﺇﻥ ﺭﺩ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻣﻨﻬﺎ ﻛﺎﻥ‬‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺨﺎﻃﺐ ﺑﻬﺎ ﺃﻭ ﻳﺠﺐ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﺭﺧﺺ ﻣﺎ ﺣﻤﻞ‬ ‫‬ ‫ﺗﻜﻴﻴﻔﺎ ﻟﻤﻌﺼﻴﺔ‪ ،‬ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﻟﻬﺎ ﻛﺒﻐﺾ ﻣﺴﻠﻢ ﺃﻭ ﻣﺤﺒﺔ ﻛﺎﻓﺮ ﺃﻭ‬ ‫ﻓﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺟﺴﺪ ﺃﻭ ﺃﻣﻦ ﺃﻭ ﺇﻳﺎﺱ ﺃﻭ ﻗﻨﻮﻁ ﻭﺫﻟﻚ ﻛﻠﻪ ﺿﺮﻭﺭﻱ ﺃﻭ ﺷﺮﻙ ﺑﺎﷲ ﺃﻭ ﺷﻚ ﻓﻴﻪ ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﻟﻘﻠﺐ ﻓﺬﻟﻚ ﻧﺎﻗﺾ ﻟﻠﺼﻼﺓ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﺨﺎﻃﺮ ﻭﺍﻟﻮﺳﻮﺍﺱ‪ ...‬ﻭﺇﻥ ﻋﺎﺭﺿﺔ ﺧﺎﻃﺮ ﺇﻳﻤﺎﻥ ﺃﻭ ﻭﺳﻮﺍﺱ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻓﺎﻻﺷﺘﻐﺎﻝ ﺑﺎﻹﺛﺒﺎﺕ ﻭﺍﻟﻨﻔﻲ ﻓﻴﻬﺎ ﺃﻫﻢ ﻣﻨﻬﺎ ﻭﺃﻭﺟﺐ ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ‬ ‫ﻣﻤﺎ ﻻ ﻳﺴﻊ ﺍﻟﺘﻮﻗﻒ ﻓﻴﻪ ﻛﺘﺠﻮﻳﺰ ﺟﺎﺋﺰ ﻭﻣﻨﻊ ﻣﻤﺘﻨﻊ ﻭﺇﻳﺠﺎﺏ ﻭﺍﺟﺐ ﻭﺗﺤﻘﻴﻖ‬ ‫ﺣﻖ ﻛﺈﺛﺒﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻷﻫﻠﻬﺎ ﻭﻻ ﻳﻀﺮ ﺫﻟﻚ ﻣﻌﺘﻘﺪﻩ ﺑﻞ‬ ‫ﻫﻮ ﻭﺍﺟﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﺛﺒﺎﺕ ﺗﻮﺣﻴﺪ ﺍﻟﺒﺎﺭﻱ ﻭﻧﻔﻲ ﺍﻷﺷﺒﺎﻩ ﻋﻨﻪ)‪.(١‬‬ ‫‪ e%! ١٥‬اا‪ ef‬وا‪:M7‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻨﻘﻀﻬﺎ ﻧﻘﺾ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺇﻥ ﺑﺴﻬﻮ ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ‬ ‫ﺑﻌﻤﺪ ﻧﻘﻀﻬﺎ ﻭﻗﺘﺌﺬ ﺃﻭ ﺑﺴﻬﻮ ﻓﺤﺘﻰ ﻳﺠﺎﻭﺯﻩ ﻟﺤﺪ ﺛﺎﻟﺚ ﻭﻧﻘﺾ ﺍﻟﺴﻨﻦ ﺍﻟﻮﺍﺟﺒﺔ‬ ‫ﻋﻤﺪﺍ ﻭﺗﺆﺛﺮ ﺍﻟﺮﻏﺎﺋﺐ ﻓﻲ ﺍﻷﺟﺮ‪ ...‬ﻓﺈﻥ ﺗﺬﻛﺮ‬ ‫ﺳﻬﻮﺍ ﺃﻭ ‬ ‫‬‫ﺑﻌﻤﺪ ﻻ ﺍﻟﺮﻏﺎﺋﺐ ﻣﻄﻠﻘﺎ‬ ‫ﺍﻟﻨﻘﺾ ﻓﻴﻬﺎ ﻓﺈﻥ ﻛﺎﻥ ﻟﻐﺮﺽ ﺭﺟﻊ ﺇﻟﻴﻪ ﻣﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ﻟﺤﺪ ﺛﺎﻟﺚ ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻟﺴﻨﺔ ﻗﺎﻟﻬﺎ ﻫﻨﺎﻙ ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺬﻛﺮﻫﺎ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻬﻴﺌﺔ ﺍﻟﺘﻲ ﻫﻮ‬ ‫ﻓﻴﻬﺎ ﻻ ﻳﻌﻤﻞ ﻭﻻ ﻳﻘﻞ ﺑﻞ ﻳﻤﺴﻚ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻊ ﺇﻟﻰ ﻫﻴﺌﺔ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻓﻴﻘﻀﻴﻬﺎ‬ ‫ﻓﻴﻬﺎ ﻭﻻ ﻳﻌﻴﺪ ﻣﺎ ﻓﻌﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ‪ ،‬ﻛﺈﻧﺴﺎﻥ ﻧﺎﺱ ﻟﺴﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﻭﺫﻛﺮﻩ‬ ‫ﻓﻲ ﺍﻟﺴﺠﻮﺩ ﻗﺎﻟﻪ ﻓﻴﻪ‪ .‬ﻭﻓﺮﺍﺋﻀﻬﺎ ﻛﻄﻬﺎﺭﺓ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺠﺴﺪ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﻨﻴﺔ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٥٨‬ ‪ ٤٦١‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.١٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪346‬‬ ‫ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﻮﻗﺖ ﻭﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺇﺭﺳﺎﻝ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ‬ ‫ﻛﺎﻟﺘﻜﺒﻴﺮ ﻟﻺﺣﺮﺍﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺮﻓﻊ ﻣﻨﻪ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻓﻊ ﻣﻨﻪ ﻭﺍﻟﻘﻌﻮﺩ‬ ‫ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ ﻭﻓﻲ ﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻭﻗﻴﻠﻚ ﻏﻴﺮ ﻭﺍﺟﺐ ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ‬ ‫ﺍﻟﺘﺤﻴﺎﺕ ﺍﻷﻭﻟﻰ ﻭﻗﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺒﻨﺴﻴﺎﻥ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻻ ﺗﻔﺴﺪ‪ ،‬ﻭﺍﻟﺴﻨﻦ ﻛﺎﻟﺘﻮﺟﻴﻪ‬ ‫ﻭﺍﻻﺳﺘﻌﺎﺫﺓ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﻟﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﺍﻹﺳﺮﺍﺭ ﺑﻬﺎ ﻭﺍﻟﺘﻜﺒﻴﺮ ﻟﻐﻴﺮ‬ ‫ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﻏﻴﺮ ﺍﻟﺬﻱ ﺑﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ‬ ‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻴﺎﺕ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻓﻼ ﻳﻌﻴﺪ ﻧﺎﺱ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺃﻛﺜﺮ‬ ‫ﺻﻼﺗﻪ ﻭﻫﻮ ﻣﺎ ﻓﻮﻕ ﺍﻟﻨﺼﻒ ﻭﻳﻌﺘﺒﺮ ﻛﻞ ﻧﻮﻉ ﻋﻠﻰ ﺣﺪﺓ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻮﺟﻴﻪ‬ ‫ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻟﺒﺴﻤﻠﺔ ﺍﻟﻤﺨﺘﺎﺭ ﺃﻧﻬﺎ ﻓﺮﺽ ﻭﻛﺬﺍ ﺍﻟﺘﺤﻴﺎﺕ ﻟﻢ ﻳﻠﺰﻣﻮﺍ ﺑﻨﺴﻴﺎﻥ‬ ‫ﻭﺍﺣﺪ ﺇﻋﺎﺩﺓ ﺇﻻ ﺇﻥ ﻧﺴﻲ ﻛﻞ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ‬ ‫ﻭﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻘﺮﺏﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻤﻘﺮﺑﺔ ﺇﻟﻰ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺛﻮﺍﺑﻪ ‬ ‫ﻋﻤﺪﺍ ﺇﻋﺎﺩﺓ‪ ،‬ﺑﻞ ﻧﻘﺼﺎﻥ ﺛﻮﺍﺏ‪ ...‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪...‬‬ ‫ﻧﻮﺍﻓﻞ ﻻ ﻳﻮﺟﺐ ﺗﺮﻛﻬﺎ ‬ ‫ﻭﺍﻟﺮﻏﺎﺋﺐ ﻛﺘﻮﺟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﻭﺍﻟﺨﺸﻮﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ)‪.(١‬‬ ‫‪ ١٦‬ا دة واﻹ‪ UR )i‬اﻷال واﻷ!ل‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﻟﻤﺠﺰﻱ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺇﻃﺎﻟﺔ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻠﺒﺚ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺑﺈﻛﺜﺎﺭ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﺴﺒﻴﺢ ﺃﻭ ﺯﻳﺎﺩﺓ ﻏﻴﺮﻫﻤﺎ‬ ‫ﻣﻦ ﺫﻛﺮ ﺍﷲ ‪ 8‬ﻭﺍﻟﻠﺒﺚ ﻓﻲ ﺍﻟﺘﺤﻴﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺰﻳﺎﺩﺍﺕ ﻓﻲ ﺁﺧﺮﻫﺎ ﻭﺍﻟﻠﺒﺚ ﻓﻲ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﻌﺪ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﺑﺈﻛﺜﺎﺭ ﺍﻟﺬﻛﺮ ﻓﻴﻪ‪ ،‬ﺇﺫ ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﺇﺫ‬ ‫ﻻ ﻏﺎﻳﺔ ﻟﻠﺰﻳﺎﺩﺓ ﺇﻻ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﻣﻦ ﻧﺤﻮ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ ﺃﻭ ﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺃﻧﻪ ﺭﻏﺐ‬ ‫ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻫﻜﺬﺍ ﺃﻭ ﺃﻧﻪ ﺭﻏﺐ ﻓﻲ ﺇﻃﺎﻟﺔ ﺍﻟﻘﻴﺎﻡ ﺑﻜﻮﻥ ﻛﺜﻴﺮﻩ ﻭﻛﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٤٦١‬ ‪ ٤٦٥‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺹ ‪ ،١٢٧‬ﻭﺍﻃﺮ‬ ‫ﺍﻟﺠﺎﻣﻊ ﻻﺑﻢ ﺟﻌﻔﺮ ﺹ ‪ ١٥٣‬ ‪ ،٢٠٥‬ﻭﺍﻟﻤﺼﻨﻒ ﻟﻠﻜﻨﺪﻱ ﺝ ‪ ٥‬ﺹ ‪ ١٨٣‬ ‪.٢١٤‬‬ ‫‪347‬‬‫‪ ٣٦‬ ﻧﻮﺍﻗﺾ ﺍﻟﺼﻼﺓ )ﻣﺒﻄﻼﺗﻬﺎ(‬ ‫ﺑﺎﻟﺘﺮﺗﻴﻞ ﻓﻴﻄﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﺍﻟﻔﺎﺗﺤﺔ ﺃﻭ ﻫﻲ ﻭﺍﻟﻘﺪﺭ ﺍﻟﻤﺠﺰﻱ ﻟﻌﺬﺭ‬ ‫ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻻ ﺗﺨﻔﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺄﻣﻮﻡ ﻓﻼ ﻭﺟﻪ ﻹﻃﺎﻟﺘﻪ ﻓﻲ ﺍﻟﺘﺮﺗﻴﻞ ﻓﻴﻔﻮﺗﻪ ﺍﻹﻣﺎﻡ‬ ‫ﻭﻻ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻴﻔﻮﺗﻪ‪ ،‬ﻭﻻ ﻗﺮﺍﺀﺓ ﻟﻪ ﺇﻻ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻼ ﻳﺮﺗﻠﻬﺎ‬ ‫ﺑﻘﺪﺭ ﻣﺎ ﻳﻔﻮﺗﻪ ﺍﻹﻣﺎﻡ ﺃﻭ ﻳﻔﻮﺗﻪ ﺳﻤﺎﻉ ﺍﻟﺴﻮﺭﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ‬ ‫ﻓﺈﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺄﻥ ﻳﺼﻠﻲ ﺑﺼﻼﺓ ﺃﺿﻌﻒ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﮊ ﻳﻨﻬﻰ ﺍﻷﺋﻤﺔ ﻋﻦ ﺍﻟﺘﻄﻮﻳﻞ‬ ‫ﺑﺎﻟﻨﺎﺱ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٤٦٦‬‬ ‫‪348‬‬ ‫‪٣٧‬‬ ‫‪ M7T‬ا ﻼة و‪,‬و> ا)‬ ‫‪ ١‬أ‪s 1ER‬ﻼة ا‪+‬أة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺻﻼﺓ ﺍﻟﻤﺮﺃﺓ ﺑﻤﺨﺪﻋﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﺻﺤﻦ ﺑﻴﺘﻬﺎ‪،‬‬ ‫ﻭﻣﺎﺭﻫﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﺗﺼﺢ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﺑﺴﺘﺮﺓ ﻣﻦ ﺧﻠﻔﻬﺎ‬ ‫ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺴﺘﺮﺓ ﺍﻟﻤﻨﺪﻭﺑﺔ ﻟﻬﺎ ﻛﺎﻟﺮﺟﻞ ﻣﻦ ﺃﻣﺎﻣﻬﺎ ﺑﻴﻨﻬﻤﺎ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ﺃﻭ ﺃﻗﻞ‬ ‫ﻭﺇﻥ ﻣﺮ ﺑﺄﺟﻨﺒﻲ ﺑﺎﻟﻎ ﺑﻴﻨﻬﻤﺎ ﻓﺴﺪﺕ ﺑﻜﺜﻮﺏ ﺃﻭ ﻋﻮﺩ ﺃﻭ ﺣﺎﺋﻂ ﺃﻭ ﺑﻬﻴﻤﺔ ﺃﻭ‬ ‫ﻣﻘﻤﺮﺍ ﻭﻻ ﺧﻠﻒ ﺇﻣﺎﻡ‬ ‫‬‫ﻧﺴﺎﺀ ﺃﻭ ﻣﺤﺮﻡ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﺘﺎﺝ ﻟﻠﺴﺘﺮﺓ ﻓﻲ ﻟﻴﻞ ﻭﻟﻮ‬ ‫ﺧﺎﺭﺟﺎ ﻭﻟﻢ ﺗﺠﻌﻞ‬ ‫‬‫ﻭﻻ ﻓﻲ ﺳﻔﺮ ﺃﺑﻴﺢ ﻟﻬﺎ ﺃﻭ ﻟﻢ ﻳﺒﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻌﻴﺪ ﺇﻥ ﺻﻠﺖ‬ ‫ﺳﺘﺮﺓ ﻣﻦ ﺧﻠﻔﻬﺎ ﺇﻻ ﺇﻥ ﻣﺮ ﺧﻠﻔﻬﺎ ﺭﺍﻛﻌﺔ ﺃﻭ ﺳﺎﺟﺪﺓ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﺻﺤﻴﺢ ﺍﻟﻨﻈﺮ‬ ‫ﺃﺟﻨﺒﻲ‪ ،‬ﻭﺇﻥ ﻣﺮ ﺑﻬﺎ ﻗﺎﺋﻤﺔ ﻟﻢ ﻳﻀﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﺮ ﻭﻟﻮ ﺭﺍﻛﻌﺔ‬ ‫ﺃﻭ ﺳﺎﺟﺪﺓ‪.(١)...‬‬ ‫‪s ٢‬ﻼة ا‪:M2‬‬ ‫)ﻭﻻ ﻳﺼﻠﻲ ﺯﻧﺎﺀ ﻭﻫﻮ ﺍﻟﺤﺎﻗﻦ ﺑﺒﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﺣﺎﺑﺲ ﺑﻮﻟﻪ ﻓﻲ ﻣﺜﺎﻧﺘﻪ‪ ،‬ﻭﻻ ﻣﺪﺍﻓﻊ‬ ‫ﻷﺧﺒﺜﻴﻪ ﻳﺸﺘﺪﺍﻥ ﻋﻠﻴﻪ ﻭﻳﺪﻓﻌﻬﺎ ﻭﻫﻤﺎ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪ ...‬ﻭﺍﻟﻨﺠﻮ ﻭﻫﻮ ﺍﻟﻐﺎﺋﻂ‬ ‫ﺑﻮﻻ ﻭﻏﺎﺋﻄ ﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻓﺴﺪﺕ ﺍﻟﺼﻼﺓ‪،‬‬‫ﺃﺷﺪ‪...‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻳﺪﻓﻊ ‬ ‫ﻛﻼﻣﺎ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﺴﺪ ﺇﻥ ﺃﺗﻰ ﺑﻬﺎ ﻛﻤﺎ ﺃﻣﺮ ﻟﻢ ﻳﻨﻘﺺ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ ﻭﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻬﺎ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٦٩/٤٦٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٤٩‬‬ ‫‪349‬‬‫‪ ٣٧‬ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ﻭﻣﻜﺮﻭﻫﺎﺗﻬﺎ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻭﻻ ﺻﻮ ﺗﺎ ﻭﻻ ‬ ‫ﻓﻌﻼ ﻭﻟﻮ ﺩﺧﻞ ﺑﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﻟﻜﻨﻪ ﻋﺎﺹ ﻷﻧﻪ ﺃﻗﺘﺤﻢ ﺍﻟﻨﻬﻲ‬ ‫ﻭﺭﺧﺺ ﻣﺎ ﻟﻢ ﻳﺘﺤﺮﻙ)‪.(١‬‬ ‫‪ % ٣‬ا( و‪F%‬ه‪:‬‬ ‫)ﻭﻻ ﻋﺎﻗﺺ ﺷﻌﺮﻩ ﻷﺟﻞ ﺍﻟﺼﻼﺓ ﺟﻤﻌﻪ ﺑﻀﻔﺮ ﻭﻓﺘﻞ ﺃﻭ ﺑﺪﻭﻧﻬﻤﺎ ﻓﻲ‬ ‫ﺟﺎﻧﺒﺎ ﻭﻻ ﻋﺎﻗﺪﻩ ﺃﻣﺎﻣﻪ ﺃﻭ‬ ‫‬‫ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻭ ﻗﺒﻠﻬﺎ ﻷﺟﻠﻬﺎ ﺧﻠﻒ ﻗﻔﺎﻩ ﺃﻭ‬ ‫ﺟﺎﻣﻌﻪ ﺑﻼ ﻋﻘﺪ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺃﻭ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻭﺇﻥ ﻓﻌﻞ ﺃﻋﺎﺩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻓﻌﻞ ﻗﺒﻠﻬﺎ ﻣﻄﻠﻘﺎ ﺃﻭ ﺟﻤﻌﻪ ﻓﻴﻬﺎ ﺃﻭ ﻛﻔﻪ ﺧﻠﻒ ﺃﻭ ﺃﻣﺎﻡ ﻓﻴﻬﺎ ﺑﻼ ﺿﻔﺮ‬ ‫ﺃﻭ ﻓﺘﻞ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﻛﻒ ﺍﻟﺜﻮﺏ ﻷﺟﻠﻬﺎ ﻗﺒﻞ ﺃﻭ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﻟﻨﻬﻲ ﻓﻲ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﻭﻟﻮ ﻷﺟﻠﻬﺎ ﻗﺒﻠﻬﺎ ﺃﻭ ﻓﻴﻬﺎ)‪.(٢‬‬ ‫‪ ٤‬ا‪ M7T :M7‬اة‪:‬‬ ‫‪ ١‬ ﻗﺪ ﺳﻦ ﻟﻺﻧﺴﺎﻥ ﻋﺸﺮ ﻣﻦ ﺍﻟﺨﺼﺎﻝ؛ ﺧﻤﺲ ﻓﻲ ﺭﺃﺳﻪ ﻭﻫﻲ ﻗﺺ‬ ‫ﺍﻟﺸﺎﺭﺏ ﻭﻳﺠﻮﺯ ﺣﻠﻘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﻭﺃﺟﻴﺰ ﻧﺘﻔﻪ ﺑﻜﺮﺍﻫﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬ ‫ﻋﺬﺍﺏ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻜﺮﻭﻩ ﻧﺘﻒ ﺑﻌﻀﻪ‪.‬‬ ‫‪ ٢‬ ﻭﻓﺮﻕ ﺍﻟﺸﻌﺮ‪ :‬ﻭﻻ ﻳﻜﻔﻲ ﺟﻌﻞ ﺧﻴﻂ ﺃﻭ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﻤﻔﺮﻕ ﺑﻔﺮﻕ ﻣﻦ ﺃﺫﻥ‬ ‫ﻷﺫﻥ ﺃﻭ ﻣﻦ ﺃﻣﺎﻡ ﻟﺨﻠﻒ ﺃﻭ ﻣﻦ ﺟﺎﻧﺐ ﻟﺠﺎﻧﺐ ﻣﻄﻠﻘﺎ ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﻗﺪﺭ ﻧﺼﻔﻪ‬ ‫ﻓﻲ ﺭﺃﻱ ﺍﻟﻌﻴﻦ‪...‬‬ ‫‪ ٣‬ ﻭﺍﻟﺴﻮﺍﻙ‪ :‬ﻭﻟﻮ ﺑﺄﺻﺒﻌﻪ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮﻩ ﻭﻧﺪﺏ ﺑﺄﺭﺍﻙ ﻭﻋﺮﻓﻪ ﺃﻭﻟﻰ ﻣﻨﻪ‪،‬‬ ‫ﻭﻳﺴﺘﺎﻙ ﻗﺒﻞ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺘﻴﻤﻢ ﻭﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ...‬ﻭﻛﺮﻩ ﻟﻤﺤﺘﺠﻢ ﻭﻟﻤﻦ ﺑﻪ ﻗﻲﺀ ﺃﻭ‬ ‫ﺳﻌﺎﻝ ﺃﻭ ﻋﻄﺲ ﺃﻭ ﺭﻣﺪ ﻳﺎﺑﺲ‪...‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٤٧٠/٤٦٩‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٤٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪350‬‬ ‫‪ ٤‬ ﻭﺍﻟﻤﻀﻤﻀﺔ‪.‬‬ ‫‪ ٥‬ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ)‪.(١‬‬ ‫و`‪F^ fT UR 6+‬ه‪ ،‬و>‪:U‬‬ ‫‪ ١‬ ﻧﺘﻒ ﺷﻌﺮ ﺇﺑﻄﻴﻪ ﻭﻳﺠﻮﺯ ﺣﻠﻘﻪ ﻭﻗﺼﻪ ﻭﺇﺯﺍﻟﺘﻪ ﺑﺎﻟﻨﻮﺭﺓ‪.‬‬ ‫‪ ٢‬ ﻭﺗﻘﻠﻴﻢ ﺃﻇﺎﻓﺮﻩ‪ ...‬ﻭﻳﺒﺘﺪﺉ ﺑﻤﺴﺠﺔ ﺍﻟﻴﻤﻨﻰ ﺛﻢ ﺍﻹﺑﻬﺎﻡ ﺛﻢ ﺍﻟﻮﺳﻄﻰ ﺛﻢ‬ ‫ﺍﻟﺒﻨﺼﺮ ﺛﻢ ﺍﻟﺨﻨﺼﺮ‪ ،‬ﺛﻢ ﻭﺳﻄﻰ ﺍﻟﻴﺴﺮﻯ ﺛﻢ ﺍﻟﻤﺴﺒﺤﺔ ﺛﻢ ﺍﻟﺨﻨﺼﺮﺓ‪...‬‬ ‫‪ ٣‬ ﻭﺍﺳﺘﺤﺪﺍﺩﻩ‪ :‬ﺃﻱ‪ :‬ﺇﺯﺍﻟﺔ ﺷﻌﺮ ﺍﻟﻔﺮﺟﻴﻦ ﻭﻣﺎ ﺗﻼﻫﻤﺎ ﻭﺃﺟﻴﺰ ﺇﻟﻰ ﺍﻟﺴﺮﺓ‬ ‫ﺑﺸﻲﺀ ﺣﺪﻳﺪ ﻳﺤﻠﻘﻪ ﺃﻭ ﺑﻨﻮﺭﺓ ﺃﻭ ﻧﺘﻒ‪.‬‬ ‫‪ ٤‬ ﻭﺍﺳﺘﻨﺠﺎﺅﻩ‪.‬‬ ‫‪ ٥‬ ﻭﺧﺘﺎﻧﻪ)‪.(٢‬‬ ‫)ﻭﺍﻟﺸﺎﺭﺏ( ﺇﻥ ﺩﺧﻞ ﻓﻲ ﻓﻴﻪ ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ ﻭﻧﺠﺲ ﻣﺒﻠﻮﻝ ﻣﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﻨﺠﺲ ﻭﻻ ﺿﻴﺮ ﺑﻄﻮﻝ ﺷﻌﺮ ﺟﺎﻧﺒﻲ ﺍﻟﻔﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﻗﺼﻪ ﺇﺫﺍ ﻗﺒﺢ ﻭﺻﺎﺭ‬ ‫ﻓﻲ ﺯﻱ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻗﻮﻻﻥ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﺍﻝ ﺷﻌﺮ ﺍﻟﺸﺎﺭﺏ ﺃﻭ ﻳﻘﺺ ﺇﺫﺍ ﻣﻀﻰ ﺷﻬﺮ‪،‬‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪) ...‬ﻭﺍﻟﻔﺮﻕ( ﺗﻔﺴﺪ ﺍﻟﺼﻼﺓ ﺑﻌﺪﻣﻪ ﻭﻣﻊ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﻮﻥ ‬ ‫ﻭﺟﻮﺩﻩ ﺇﻥ ﺟﺎﻭﺯ ﺛﻼﺙ ﺷﻌﺮﺍﺕ ﻣﻦ ﻧﺎﺣﻴﺔ ﻷﺧﺮﻯ ﺇﻥ ﻃﺎﻝ ﺍﻟﺸﻌﺮ ﻗﺪﺭ ﺃﺭﺑﻌﺔ‬ ‫ﺃﺻﺎﺑﻊ ﻓﺄﻛﺜﺮ‪ ...‬ﻭﺷﻌﺮ ﺍﻹﺑﻂ‪ ،‬ﻭﻳﺠﺐ ﻧﺘﻔﻪ ﺇﻥ ﺧﺮﺝ ﻣﻨﻪ ﺑﻌﺪ ﺇﻟﺼﺎﻕ ﺍﻟﺬﺭﺍﻉ‬ ‫ﻳﻮﻣﺎ‪ ...‬ﻭﺍﻟﻌﺎﻧﺔ ﻳﺠﺐ ﺣﻠﻖ‬ ‫ﻟﻠﺠﻨﺐ‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﻀﻬﻢ ﻧﺘﻔﻪ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﺷﻌﺮﻫﺎ ﺇﺫﺍ ﺫﺍﺭ ﺑﺈﺻﺒﻊ ﻳﺤﻤﻞ ﻋﻠﻰ ﺇﺻﺒﻊ ﺃﻭ ﻭﺳﻂ ﻭﻫﻲ ﺍﻟﻮﺳﻄﻰ ﻷﻧﻬﺎ ﺩﻭﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٤٧٢‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٤٧٣‬‬ ‫‪351‬‬‫‪ ٣٧‬ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ﻭﻣﻜﺮﻭﻫﺎﺗﻬﺎ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻨﺴﺎﺀ ﻋﺸﺮﻭﻥ‬ ‫ﺍﻹﺑﻬﺎﻡ ﻭﻓﻮﻕ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻀﻰ ﻋﻠﻴﻪ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﻭﻟﻬﻢ ﺃﺭﺑﻌﻮﻥ‪.‬‬ ‫)ﻭﺍﻟﻈﻔﺮ( ﻳﺠﺐ ﺗﻘﻠﻴﻤﻪ ﺇﻥ ﺟﺎﻭﺯ ﺭﺃﺱ ﺇﺻﺒﻊ‪ ...‬ﻭﺍﻟﺮﺟﻼﻥ ﻛﺎﻟﻴﺪﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﺸﺎﺭﺏ ﻓﻲ ﺍﻟﻔﻢ ﻭﻣﺠﺎﻭﺯﺓ ﺛﻼﺙ ﺷﻌﺮﺍﺕ‬ ‫ﻟﺠﺎﻧﺐ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻭﺧﺮﻭﺝ ﺷﻌﺮ ﺍﻹﺑﻂ ﺑﻌﺪ ﺍﻹﻟﺼﺎﻕ‪ ،‬ﻭﺩﻭﺭ ﺷﻌﺮ ﺍﻟﻌﺎﻧﺔ‬ ‫ﺑﺈﺻﺒﻊ ﻭﻣﺠﺎﻭﺯﺓ ﺍﻟﻈﻔﺮ ﺭﺃﺱ ﺇﺻﺒﻊ‪ ...‬ﻻ ﻣﻊ ﺗﺮﻙ ﺍﺳﺘﻨﺠﺎﺀ ﻭﺧﺘﺎﻥ ﻭﻣﻀﻤﻀﺔ‬ ‫ﻋﻤﺪﺍ)‪.(١‬‬ ‫ﻭﺍﺳﺘﻨﺸﺎﻕ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﻭﺿﻮﺀ ﻣﻦ ﺗﺮﻛﻬﻤﺎ ﻭﻟﻮ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٧٣‬ ‪.٤٧٥‬‬ ‫‪352‬‬ ‫‪٣٨‬‬ ‫‪E‬ء ا ﻼة‬ ‫‪E ١‬ء ا ﻼة‪:‬‬ ‫ﺃﺩﺍﺅﻫﺎ ﻭﻓﻌﻠﻬﺎ ﻭﺍﻹﺗﻴﺎﻥ ﺑﻬﺎ ﺑﻌﺪ ﻭﻗﺘﻬﺎ ﻟﻨﺴﻴﺎﻧﻬﺎ ﺃﻭ ﺍﻟﻨﻮﻡ ﻋﻨﻬﺎ‪.‬‬ ‫‪ #,- ٢‬ا‪E%‬ء وأ‪:/0QT‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺐ ﻗﻀﺎﺀ ﺻﻼﺓ‪ ١ :‬ ﻧﺴﻴﺖ‪ ٢ ،‬ ﺃﻭ ﻧﻴﻢ ﻋﻨﻬﺎ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻛﻔﺮ‬ ‫ﻭﺧﺮﺝ ﻭﻗﺘﻬﺎ ﺍﺗﻔﺎﻗﺎ‪ ٣ .‬ ﻭﻫﻞ ﻳﺠﺐ ﺍﻟﻘﻀﺎﺀ ﺇﻥ ﺗﺮﻛﺖ ‬ ‫ﺗﺸﺪﻳﺪﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻨﻔﺲ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻭﻟﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺳﻤﻮﺍ ﺇﻟﺰﺍﻡ ﺍﻟﻘﻀﺎﺀ‬ ‫ﺗﺮﺧﻴﺼﺎ ﻟﺼﺢ ﻷﻥ ﻓﻴﻪ‬ ‫‬‫ﻃﻠﺒﺎ ﻟﻠﺮﺍﺣﺔ‪ ،‬ﻭﻟﻮ ﺳ ‪‬ﻤﻲ‬ ‫ﺑﻄﺒﻌﻬﺎ ﺗﻤﻴﻞ ﺇﻟﻰ ﻋﺪﻡ ﺍﻟﻘﻀﺎﺀ ‬ ‫ﺗﺮﺧﻴﺼﺎ ﻟﻤﻴﻞ ﺍﻟﻄﺒﻊ ﻭﻟﻮ ﺳ ‪‬ﻤﻲ‬ ‫‬‫ﺇﺩﺭﺍﻙ ﺻﻼﺓ ﻭﺛﻮﺍﺑﻬﺎ‪ ،‬ﻭﺳ ‪‬ﻤﻲ ﻋﺪﻡ ﺇﻟﺰﺍﻡ ﺍﻟﻘﻀﺎﺀ‬ ‫ﺗﺸﺪﻳﺪﺍ ﻟﺼﺢ ﻷﻥ ﻓﻴﻪ ﺍﻟﺤﻜﻢ ﺑﺄﻧﻪ ﻓﺎﺗﺘﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻓﺎﺗﻪ ﺗﺪﺍﺭﻛﻬﺎ‪ ،‬ﻭﻓﺎﺗﻪ ﺗﺪﺍﺭﻙ‬ ‫‬ ‫ﺛﻮﺍﺑﻬﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺏ ﻗﻀﺎﺋﻬﺎ ﻛﻤﺎ ﻳﻘﻀﻲ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻷﻧﻬﺎ ﻭﻟﻮ ﻋﻠﻘﺖ ﺑﻮﻗﺖ‬ ‫ﻭﺯﺍﻝ ﺍﻟﻮﻗﺖ ﻟﻜﻨﻬﺎ ﺩﻳﻦ ﷲ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﺩﻳﻦ ﺍﷲ ﺃﺣﻖ ﺑﺎﻟﻮﻓﺎﺀ«)‪.(١‬‬ ‫‪ #,- ٣‬رك ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺪﺩ ﻓﻲ ﻭﺻﻞ ﺗﺎﺭﺓ‪ ،‬ﺗﺎﺭﻙ ﺃﺧﺮﻯ‪ ،‬ﺃﻥ ﻳﻌﻴﺪﻫﺎ‬ ‫ﻭﺭﺧﺺ ﻓﻲ ﺗﺎﺭﻛﻬﺎ ﺣﺘﻰ ﺗﺎﺏ ﺃﻥ ﻻ ﻳﻌﻴﺪﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﺮﺧﻴﺺ ﻗﻮﻝ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٧٩/٤٧٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٥٢‬‬ ‫‪353‬‬‫‪ ٣٨‬ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ‬ ‫ﺛﺎﻟﺚ ﻓﻘﻂ‪ ،‬ﻭﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﺼﻠﻲ ﻭﻳﺘﺮﻙ ﻳﻌﺪ ﻭﺇﻥ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺍﻟﺘﺮﻙ‬ ‫ﻟﻢ ﻳﻌﺪ‪ ،‬ﻭﻓﻴﻪ ﺗﺸﺪﻳﺪ ﻟﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﺰﻣﺘﻬﺎ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ﻭﻓﻲ )ﺍﻟﺘﺎﺝ(‪ :‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻢ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻧﺘﻈﺮ ﻻﻧﻘﻀﺎﺀ ﻭﻗﺘﻬﺎ ﺛﻢ‬ ‫ﻳﺴﺘﺘﺎﺏ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ‪ ،‬ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺑﻨﻮﻡ ﺃﻭ ﻧﺴﻴﺎﻥ ﺻﻨﻊ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﻨﻮﻡ ﻻ ﻓﻲ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺘﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺇﻻ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻜﻢ ﺑﻜﻔﺮ ﺗﺎﺭﻙ ﺻﻼﺓ‪ ،‬ﻭﻻ ﻳﻘﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺝ ﺃﻭﻗﺎﺕ ﺻﻼﺓ‬ ‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﺣﺘﻰ ﻳﺨﺮﺝ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻨﻬﺎﺭ ﻛﻠﻬﺎ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﻬﺎﺭ)‪.(٢‬‬ ‫‪E #,- ٤‬ء ا‪7 +‬ن وا‪:/$; r+4+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﺰﻡ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺟﻦ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻮﻗﺖ‬ ‫ﻭﻟﻮ ﻓﻲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﻟﻰ ﻣﻨﻪ ﻭﺃﻓﺎﻕ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺇﻻ ﺇﻥ ﺫﻫﺐ ﻣﻦ ﺍﻟﻮﻗﺖ‬ ‫ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﻣﻊ ﻣﺎ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ ﻭﻟﻢ ﻳﺼﻞ ﻭﻫﻮ ﺫﺍﻛﺮ ﻏﻴﺮ‬ ‫ﻣﻤﻨﻮﻉ‪ ...‬ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﻪ ﺍﻟﻠﺰﻭﻡ ﻷﻥ ﺍﻟﺼﻼﺓ ﻳﻜﻠﻒ ﺑﻬﺎ ﻓﻲ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺩﺧﻞ‬ ‫ﻋﻠﻴﻪ ﻭﻗﺘﻬﺎ ﻭﻫﻮ ﻏﻴﺮ ﻣﻜﻠﻒ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﻨﺎﺋﻢ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﺣﺘﻰ ﺧﺮﺝ ﺇﻻ ﺇﻥ ﻧﺎﻡ‬ ‫ﻗﺒﻠﻪ ﻟﺌﻼ ﻳﺼﻠﻲ ﻓﺈﻧﻬﺎ ﺗﻠﺰﻣﻪ ﻭﺇﻥ ﺟﻦ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻭﺃﻓﺎﻕ ﺁﺧﺮﻩ‬ ‫ﻓﻔﻴﻪ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﺇﻥ ﺟﻦ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻗﺒﻞ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ)‪.(٣‬‬ ‫‪ )$$L ٥‬ا‪E%‬ء‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻘﻀﺎﺀ ﻛﺎﻷﺩﺍﺀ ﺇﻥ ﺍﺗﻔﻘﺖ ﺍﻟﺼﻔﺘﺎﻥ( ﺑﺄﻥ ﺗﻜﻮﻥ‬ ‫ﻫﺬﻩ ﺍﻟﻤﻨﺴﻴﺔ ﺃﻭ ﺍﻟﻤﻨﻮﻡ ﻋﻨﻬﺎ ﺃﻭ ﺍﻟﻤﺘﺒﻴﻦ ﻓﺴﺎﺩﻫﺎ ﺃﻭ ﺍﻟﻤﺘﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺣﻀﺮﻳﺔ‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪.٤٨٠/٤٧٩ ٢‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪.٤٩٠ ٢‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٨١/٤٨٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪354‬‬ ‫ﻭﺍﻟﻤﻘﻀﻴﺔ ﺣﻀﺮﻳﺔ ﺃﻭ ﺗﻜﻮﻧﺎ ﺳﻔﺮﻳﺘﻴﻦ ﺃﻭ ﺟﻤﻌﻴﺘﻴﻦ‪ ،‬ﻓﺎﻟﺼﻔﺘﺎﻥ ﺻﻔﺔ ﻛﻞ ﻣﻦ‬ ‫ﺍﻟﺨﺎﺭﺝ ﻭﻗﺘﻬﺎ ﻭﺍﻟﻤﻘﻀﻴﺔ ﻭﻫﻮ ﻛﻮﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻀﺮﻳﺔ ﺃﻭ ﺳﻔﺮﻳﺔ ﺃﻭ ﺟﻤﻌﻴﺔ‪ ،‬ﻓﻠﻮ‬ ‫ﻧﺴﻲ ﺣﻀﺮﻳﺔ ﻓﺘﺬﻛﺮﻫﺎ ﻓﻲ ﺍﻟﺴﻔﺮ ﻟﻜﺎﻧﺖ ﺍﻟﺼﻔﺘﺎﻥ ﻏﻴﺮ ﻣﺘﻔﻘﺘﻴﻦ ﻭﻛﻨﺎ ﻓﻲ‬ ‫ﺍﻟﻌﻤﺲ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺗﺒﻴﻦ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﻭ ﺑﻌﺪﻩ ﺃﻧﻪ ﺩﺧﻞ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ‬ ‫ﻷﺭﺑﻌﺎ ﻓﻲ ﻭﺟﻮﺏ ﻛﻮﻧﻬﻤﺎ ﻳﺼﻠﻴﺎﻥ ﺻﻼﺓ ﺳﻔﺮ ﺃﻭ ﺣﻀﺮ ﺃﻭ ﻏﻴﺮ‬ ‫‬‫ﻟﻪ ﻓﺈﻧﻪ ﻳﻌﻴﺪﻫﺎ‬ ‫ﺣﻀﺮ ﺃﻭ ﺻﻼﺓ ﺟﻤﻌﺔ ﺃﻭ ﻏﻴﺮ ﺟﻤﻌﺔ‪ .‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺘﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﻘﻀﺎﺀ ﻛﺎﻷﺩﺍﺀ‪...‬‬ ‫ﻓﺎﻟﻨﺎﺋﻢ ﻭﺍﻟﻨﺎﺳﻲ ﻭﻧﺤﻮﻫﻤﺎﻣﻤﻦ ﻟﻢ ﻳﺼﻞ ﺑﻐﻴﺮ ﻋﻤﺪ ﻛﻤﻦ ﺻﻠﻰ ﺑﺜﻮﺏ ﻓﺈﺫﺍ ﻫﻮ‬ ‫ﻧﺠﺲ‪ ،‬ﻭﻛﻤﻦ ﺗﻮﻫﻢ ﺃﻧﻪ ﺻﻠﻰ ﻭﻛﻤﻦ ﺧﺮﺝ ﺃﻧﻪ ﺻﻠﻰ ﺑﻼ ﻃﻬﺎﺭﺓﻛﺎﻟﻤﻐﻤﻰ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﻭﺟﻮﺏ ﺍﻹﻋﺎﺩﺓ ﻋﻠﻰ ﺭﺃﻱ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﻤﺠﻨﻮﻥ ﻓﻲ ﺭﺃﻱ ﻻ ﻛﺄﺣﻜﺎﻡ‬ ‫ﻏﻴﺮﻫﻢ‪ ...‬ﻓﻤﻦ ﻧﺴﻲ ﺳﻔﺮﻳﺔ ﺃﻭ ﻧﺎﻡ ﻋﻨﻬﺎ ﻓﻠﻢ ﻳﻨﺘﺒﻪ ﺇﻻ ﻓﻲ ﺍﻟﺤﻀﺮ ﺻﻼﻫﺎ ﺣﻀﺮﻳﺔ‬ ‫)ﻭﻟﻮ ﺗﺬﻛﺮ ﺃﻭ ﺍﻧﺘﺒﻪ ﻓﻲ ﺍﻟﻮﻗﺖ( ﻭﺻﻼﻫﺎ )ﺳﻔﺮﻳﺔ ﻭﻋﻜﺴﻬﺎ(‪ ...‬ﺛﻢ ﺍﻟﺬﻱ ﻋﻨﺪﻱ‬ ‫ﺇﻥ ﺗﺬﻛﺮ ﻓﻲ ﺍﻟﻮﻗﺖ ﺛﻢ ﻧﺎﻡ ﺃﻭ ﻧﺴﻲ ﺣﺘﻰ ﺧﺮﺝ ﻓﻠﻴﻘﻀﻬﺎ ﻋﻠﻰ ﺣﺎﻟﻬﺎ ﺍﻟﺬﻱ ﻗﺒﻞ‬ ‫ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ ﻣﻦ ﻛﻮﻧﻬﺎ ﺣﻀﺮﻳﺔ ﺃﻭ ﺳﻔﺮﻳﺔ ﻷﻧﻪ ﻗﺪ ﺧﻮﻃﺐ ﺑﻬﺎ‪ ...‬ﻓﻬﻞ ﻭﻗﺖ‬ ‫ﺗﺬﻛﺮﻫﺎ ﻭﻗﺖ ﻭﺟﻮﺏ ﺃﺩﺍﺋﻬﺎ ﻭﺭﺟﺢ ﺃﻭ ﻭﻗﺖ ﻗﻀﺎﺋﻬﺎ؟ ﺧﻼﻑ ﻓﻲ ﻣﺠﻤﻠﻪ‪...‬‬ ‫)ﻭﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻙ ﺳﻔﺮﻳﺔ ﺣﺘﻰ ﺩﺧﻞ ﻭﻃﻨﻪ ﻓﺈﻥ ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﻓﻲ ﺣﺞ ﺍﻟﺴﻔﺮ‬ ‫ﻗﻀﺎﻫﺎ ﺳﻔﺮﻳﺔ ﻭﺇﻻ ﻓﺤﻀﺮﻳﺔ ﻭﻛﺬﺍ ﻋﻜﺴﻪ‪ .‬ﻭﺇﻥ ﺻﻠﻰ ﻓﻲ ﺣﻀﺮ ﺛﻢ ﺑﺎﻥ ﻓﺴﺎﺩﻫﺎ‬ ‫ﻓﻲ ﺳﻔﺮ ﺃﻋﺎﺩﻫﺎ ﺣﻀﺮﻳﺔ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﻣﺴﺎﻓﺮ ﺧﻠﻒ ﻣﻘﻴﻢ ﺛﻢ ﺑﺎﻥ ﻓﺴﺎﺩﻫﺎ‬ ‫ﻗﺼﺮﺍ ﻭﻫﺬﺍ ﺇﻥ ﺩﺧﻠﻬﺎ‬ ‫‬‫ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﻗﻀﺎﻫﺎ ﻣﺜﻞ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻗﻀﺎﻫﺎ‬ ‫ﺑﺨﻠﻞ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺣﺪﺙ ﻋﻠﻴﻪ ﺍﻟﺨﻠﻞ ﻏﻴﻬﺎ ﻓﻠﻴﻌﺪﻫﺎ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ﻣﻄﻠﻘﺎ‪ ...‬ﻭﻛﺬﺍ‬ ‫ﻣﻘﻴﻢ ﺻﻠﻰ ﺟﻤﻌﺔ ﺧﻠﻔﻪ ﺭﻛﻌﺘﻴﻦ ﺛﻢ ﻇﻬﺮ ﻓﺴﺎﺩﻫﺎ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﻗﻀﺎﻫﺎ ﻛﻤﺎ ﻭﺟﺒﺖ‬ ‫ﺃﺭﺑﻌﺎ()‪.(١‬‬ ‫ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ ...‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٨٣/٤٨١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٥٥/٥٤‬‬ ‫‪355‬‬‫‪ ٣٨‬ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ‬ ‫‪ P$ ٦‬ا‪$E%+‬ت‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﻭﺟﻮﺏ ﺗﺮﺗﻴﺐ ﺍﻟﻤﻘﻀﻴﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻓﻲ‬ ‫ﺍﻟﺨﻤﺲ ﻓﻤﺎ ﺩﻭﻧﻬﺎ ﻭﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺣﺎﺿﺮﺓ ﺧﻼﻑ‪ ،‬ﻓﻤﻦ ﺃﻭﺟﺐ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﺃﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﺎﻟﺘﻲ ﺃﺭﺍﺩ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﻓﻲ‬ ‫ﺍﻟﻤﺘﺼﻠﺔ ﺑﻬﺎ ﻣﻦ ﻗﺒﻠﻬﺎ ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﺎﻟﻔﺠﺮ ﻭﻻ ﺿﻴﺮ ﺑﺨﻼﻓﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻣﻐﺮﺑﺎ ﻭﻳﻌﻘﺒﻪ ﺑﺎﻟﻔﺠﺮ ﺃﻭ ﻧﺤﻮ‬ ‫‬‫ﻇﻬﺮﺍ ‬ ‫ﻣﺜﻼ ﺃﻭ‬ ‫ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺃﺟﺎﺯ ﺃﻥ ﻳﻘﻀﻲ ‬ ‫ﺫﻟﻚ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺘﺪﺉ ﺑﺎﻟﻤﻐﺮﺏ ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻳﺒﺘﺪﺉ ﺑﺎﻟﻈﻬﺮ ﻷﻧﻪ ﺃﻭﻝ ﺻﻼﺓ‬ ‫ﺻﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ...‬ﻣﺜﺎﺭﻩﺍﻟﺨﻠﻒﻫﻞ ﻟﻬﺎ ﺃﻭﻗﺎﺕ؟ ﻛﺎﻟﻤﺆﺩﺍﺓ ﺃﻡ ﻻ؟‬ ‫ﺗﺒﻌﺎ ﻟﻮﺟﻮﺑﻬﺎ ﻓﻲ ﺃﻭﻗﺎﺗﻬﺎ ﻭﻫﻲ ﻣﺮﺗﺒﺔ‬ ‫ﻭﺟﻪ ﻭﺟﻮﺏ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻧﻪ ﻟﺰﻡ ﺍﻹﺗﻴﺎﻥ ﺑﻬﺎ ‬ ‫ﻓﻠﺘﺮﺗﺐ ﻛﺬﻟﻚ ﻛﻤﺎ ﻳﺠﺐ ﺗﺮﺗﻴﺐ ﺑﺪﻝ ﺭﻣﻀﺎﻥ ﻓﺬﻟﻚ ﻗﻀﺎﺀ‪ ،‬ﻭﻭﺟﻪ ﻋﺪﻡ ﻭﺟﻮﻩ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺃﻥ ﻭﻗﺘﻬﺎ ﻫﻮ ﺍﻟﺤﺎﺿﺮ‪ ،‬ﻭﺃﻣﺎ ﻭﻗﺘﻬﺎ ﺍﻟﺬﻱ ﺗﺮﺗﺐ ﻓﻴﻪ ﻓﻘﺪ ﻓﺎﺕ ﻓﺬﻟﻚ ﺃﺩﺍﺀ‬ ‫ﻓﻌﻠﻲ ﺍﻷﻭﻝ ﻭﻫﻮ ﺃﻥ ﻟﻬﺎ ﺃﻭﻗﺎﺗﻬﺎ ﻓﻬﻞ ﺃﻭﻗﺎﺗﻬﺎ ﻣﻀﻴﻘﺔ ﺃﻭ ﻣﻮﺳﻌﺔ ﻣﺎ ﻟﻢ ﻳﻤﺖ ﺃﻭ‬ ‫ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﻮﻗﺖ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺍﻟﺘﺎﻟﻲ ﻟﻮﻗﺖ ﺍﻟﺬﻛﺮ‪ ،‬ﻧﺸﺄ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ ﮊ‪:‬‬ ‫ﻣﻮﺳﻌﺎ ﻣﺎ ﻟﻢ‬ ‫‬‫»ﻓﺬﻟﻚ ﻭﻗﺘﻬﺎ«)‪ ،(١‬ﻓﻤﻦ ﻗﺎﻝ ﻣﺮﺍﺩﻩ ﻭﻗﺖ ﻭﺟﻮﺑﻬﺎ ﺟﻌﻠﻬﺎ ﺩﻳ ﻨﺎ ﻋﻠﻴﻪ‬ ‫ﻳﻤﺖ ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺍﻟﺬﻱ ﺗﺬﻛﺮ ﻓﻴﻪ ﺃﻭ ﺗﺬﻛﺮ ﻗﺒﻠﻪ ﻓﻲ ﻏﻴﺮ ﻭﻗﺖ‬ ‫ﺻﻼﺓ ﻣﻔﺮﻭﺿﺔ‪ ...‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻭﻗﺖ ﺃﺩﺍﺋﻬﺎ ﺿﻴﻘﺔﻓﻤﻦ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺑﻌﺪ ﺍﻧﺘﺒﺎﻩ ﺃﻭ‬ ‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﺗﺬﻛﺮ ﻗﺪﺭ ﻣﺎ ﻳﺼﻠﻴﻬﺎ ﻓﻴﻪ ﻫﻠﻚ‪ ،‬ﻭﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﻳﺆﺫﻥ ﻟﻬﻦ ﺃﺫﺍ ﻧﺎ‬ ‫ﻭﻳﻘﻴﻢ ﻟﻜﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻭﻗﺖ ﻗﻀﺎﺋﻬﺎ ﻓﻼ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﻞ‬ ‫ﻭﻗﺖ ﻗﻀﺎﺀ ﻣﻀﻴﻖ ﺃﻭ ﻣﻮﺳﻊ ﻟﻠﻤﻮﺕ ﺃﻭ ﻟﺨﺮﻭﺝ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ؟ ﺃﻗﻮﺍﻝ‪.‬‬ ‫ﻓﺎﻟﻨﺎﺳﻲ ﻇﻬﺮ ﻵﺧﺮ ﻋﺼﺮ ﺑﺤﻴﺚ ﻳﺪﺭﻙ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻳﺼﻠﻲ ﺍﻷﻭﻟﻰ ﺛﻢ ﺍﻟﻌﺼﺮ‬ ‫ﻭﻟﻮ ﺑﻌﺪ ﺧﺮﻭﺝ ﻭﻗﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺮ ﺍﻟﻌﺼﺮ ﺇﻟﻰ ﻭﻗﺖ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﻌﻞ ﻋﻜﺴﻪ ﻭﻫﻮ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻌﺼﺮ ﺛﻢ ﺍﻟﻈﻬﺮ ﺑﻌﺪ ﺧﺮﻭﺝ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪356‬‬ ‫ﺍﻟﻮﻗﺖ ﺇﻥ ﺫﻛﺮﻫﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺑﻌﺪﻩ ﻳﻤﻀﻲ ﻋﻠﻴﻪ ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻭﺣﻜﻢ‬ ‫ﺍﻟﻤﻐﺮﺏ ﻣﻊ ﺍﻟﻌﺸﺎﺀ ﻛﺤﻜﻢ ﺍﻟﻈﻬﺮ ﻣﻊ ﺍﻟﻌﺼﺮ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻛﻠﻬﺎ ﻭﻗﻴﻞ‬ ‫ﺑﺎﺷﺘﺮﺍﻙ ﺍﻟﻔﺎﺋﺘﺔ ﻭﺍﻟﺤﺎﺿﺮﺓ ﻓﻲ ﺍﻟﻮﻗﺖ ﺇﻥ ﺫﻛﺮ ﺃﻭ ﺍﻧﺘﺒﻪ ﻓﻲ ﻭﻗﺘﻬﺎ ﺗﺼﻠﻰ ﺍﻟﻤﻨﺴﻴﺔ‬ ‫ﺛﻢ ﺍﻟﺤﺎﺿﺮﺓ ﻛﺎﺷﺘﺮﺍﻙ ﻣﺆﺩﺍﺗﻴﻦ‪ ،‬ﻓﺬﺍﻛﺮ ﻣﻨﺴﻴﺔ ﻓﻲ ﺣﺎﺿﺮﺓ ﻳﺠﻌﻠﻬﺎ ﻧﺎﻓﻠﺔ ﺣﺘﻰ‬ ‫ﻳﺼﻠﻲ ﺍﻷﻭﻟﻰ ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﺤﺎﺿﺮﺓ ﺇﻥ ﻭﺳﻊ ﺍﻟﻮﻗﺖ ﻭﺇﻻ ﺃﺗﻢ ﺍﻟﺤﺎﺿﺮﺓ ﻋﻠﻰ‬ ‫ﻧﻮﺍﻩﻧﻴﺘﻪﺛﻢ ﺻﻠﻰ ﺍﻟﻤﻨﺴﻴﺔ ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪ ...‬ﻭﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻙ ﺻﻼﺓ ﺣﺘﻰ‬ ‫ﺧﺮﺝ ﻭﻗﺘﻬﺎ ﺛﻢ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺤﺎﺿﺮﺓ ﻓﻘﻴﻞ‪ :‬ﻳﺼﻠﻴﻬﺎ ﺇﻥ ﺧﺎﻑ ﻓﻮﺕ ﻭﻗﺘﻬﺎ ﺛﻢ‬ ‫ﻳﺼﻠﻲ ﺍﻟﻤﺘﺮﻭﻛﺔ ﻭﺇﻻ ﺻﻼﻫﺎ ‬ ‫ﺃﻭﻻ ﺛﻢ ﺍﻟﺤﺎﺿﺮﺓ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺘﺮﺗﻴﺐ ﺑﻴﻦ ﺍﻟﻤﻘﻀﻴﺔ‬ ‫ﻭﺍﻟﺤﺎﺿﺮﺓ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺘﺮﻭﻛﺔ ﻣﻮﺳﻊ ﻭﻗﺘﻬﺎ ﻣﺎ ﻟﻢ ﻳﻤﺖ ﺇﺫ ﻻ ﻳﻜﻔﺮ ﻣﺮﺗﻴﻦ‬ ‫ﺑﺘﺮﻛﻬﺎ‪ ...‬ﻭﻣﺜﺎﺭ ﺫﻟﻚ ﻫﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻭ ﺍﻟﺘﺮﺍﺧﻲ؟ ﺧﻼﻑ ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﻻ ﺍﻟﺘﺮﺍﺧﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﻳﺘﻤﺤﺺ‬ ‫ﻷﺣﺪﻫﺎ ﺑﻘﺮﻳﻨﺔ‪ ...‬ﻭﻣﻦ ﺻﻠﻰ ﺑﻨﺠﺲ ﺛﻮﺏ ﺃﻭ ﺑﺪﻥ ﺃﻭ ﻣﺤﻞ ﻭﻟﻢ ﻳﻌﻠﻢ ﺣﺘﻰ‬ ‫ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﻓﻬﻲ ﺑﺬﻣﺘﻪ ﻣﻮﺳﻌﺔ ﻭﻳﻤﻜﻦ ﺍﻟﺨﻠﻒ‪ ...‬ﻭﺇﻥ ﻋﻠﻢ ﻓﻲ ﺍﻟﻮﻗﺖ ﺑﻤﺎ‬ ‫ﺃﺑﻄﻠﻬﺎ ﻭﺗﺮﻛﻬﺎ ﺣﺘﻰ ﺧﺮﺝ ﻛﻔﺮ ﻧﻔﺎﻗﺎ ﻛﻨﺎﺋﻢ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺑﻌﻤﺪ ﺇﻥ ﺍﻧﺘﺒﻪ ﺑﻌﺪﻩ ﻓﺈﻧﻪ‬ ‫ﻳﻜﻔﺮ ﻓﻲ ﻗﻮﻝ ﻭﻟﺰﻣﺘﻪ ﺍﻟﻤﻐﻠﻈﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﺮ ﻭﻻ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻔﺮ ﻭﻻ‬ ‫ﻛﻔﺎﺭﺓ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻧﻪ ﻳﻨﺘﺒﻪ ﺃﻭ ﻳﻨﺒﻬﻪ ﻏﻴﺮﻩ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪ ...‬ﻭﺇﻥ ﺩﺧﻠﻪ‬ ‫ﻧﺴﻴﺎﻥ ﻓﻲ ﺍﻟﻮﻗﺖ ﺑﺄﻥ ﻧﺴﻲ ﺩﺧﻮﻟﻪ ﺃﻭ ﻧﺴﻲ ﺍﻟﺼﻼﺓ ﻓﻨﺎﻡ ﻓﺬﻛﺮ ﺑﻌﺪﻩ ﻟﻢ ﻳﻜﻔﺮ‬ ‫ﻋﻤﺪﺍ ﻭﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﻻ ﻳﺘﻤﻬﺎ ﺑﻮﻇﺎﺋﻔﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻛﻔﺮ‬ ‫ﻭﻟﻴﺲ ﻛﺎﻟﻨﺎﺋﻢ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺝ‪ ...‬ﻓﺈﻥ ﺗﺄﻫﻞ ﻟﻠﻐﺴﻞ ﻓﺘﺮﻛﻬﺎ ﺣﺘﻰ ﻻ ﻳﺘﻤﻬﺎ ﺑﻪ ﺛﻢ ﺣﺪﺙ ﺑﻪ‬ ‫ﻋﺬﺭ ﻓﺘﻴﻤﻢ ﻭﺻﻠﻰ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﻌﺬﺭ ﻓﻘﺪ ﻛﻔﺮ ﻭﻟﺰﻣﺘﻪ ﻣﻐﻠﻈﺔ ﻭﺻﺤﺖ ﺻﻼﺗﻪ‬ ‫ﺑﺎﻟﺘﻴﻤﻢ‪ ...‬ﻭﻛﺬﺍ ﻣﺼﻞ ﺑﺘﻜﺒﻴﺮ ﺃﻭ ﺑﺈﻳﻤﺎﺀ ﺍﺳﺘﺮﺍﺡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ ﻻ ﻳﻜﻔﺮ)‪.(١‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٨٦‬ ‪ ،٤٩٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٥٦‬‬ ‫‪357‬‬‫‪ ٣٨‬ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ‬ ‫‪ #,- ٧‬ا‪;Q‬غ وارة واﻹ‪ )R‬أ‪7a‬ء و‪ q‬ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﺑﻠﻎ ﻃﻔﻞ ﺃﻭ ﺃﻓﺎﻕ ﻣﺠﻨﻮﻥ ﺃﻭ ﻃﻬﺮﺕ ﺣﺎﺋﺾ‬ ‫ﺃﻭ ﻧﻔﺴﺎﺀ ﻓﻲ ﻭﻗﺖ ﻻ ﻳﺪﺭﻛﻮﻧﻬﺎﺍﻟﺼﻼﺓﻓﻴﻪ ﺑﻔﺮﺍﺋﻀﻬﺎﺍﻟﻄﻬﺎﺭﺓ ﻭﻧﺤﻮﻫﺎ ‬ ‫ﻓﻐﻴﺮ ﻣﺪﺭﻛﻴﻦ ﻟﻬﺎ ﻓﻼ ﺗﻠﺰﻣﻬﻢ ﻭﻻ ﻳﻘﺼﺪﻭﻧﻬﺎ ﻛﻐﻴﺮﻫﻢ ﻷﻧﻬﻢ ﺧﻮﻃﺒﻮﺍ ﻓﻲ ﻭﻗﺖ‬ ‫ﻻ ﻳﺴﻌﻬﺎ‪ ...‬ﻭﺍﻟﺨﻄﺎﺏ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻤﻤﻜﻦ ﺇﺟﻤﺎ ﻋﺎ ﻭﺑﻐﻴﺮ ﺍﻟﻤﻤﻜﻦ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻢ ﻳﺨﺎﻃﺒﻮﺍ ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻮﻃﺒﻮﺍ ﻭﻟﺰﻣﺘﻬﻢ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺩﺭﻛﻮﺍ ﺃﻣﻨﻪ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺴﻊ ﺭﻛﻌﺔ ﻭﻫﻢ ﻣﺘﻄﻬﺮﻭﻥ ﻓﻠﻴﺤﺮﻣﻮﺍ ﻭﻳﺪﺧﻠﻮﺍ ﻓﻴﻬﺎ ﻓﻘﺪ ﺃﺩﺭﻛﻮﻫﺎ ﻓﻤﺪﺭﻙ ﻣﻦ‬ ‫ﻋﺼﺮ ﺭﻛﻌﺔ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﻣﺪﺭﻛﺔ‪ ...‬ﻭﻗﻴﻞ ﻣﻦ ﺃﺩﺭﻙ ﺍﻟﺤﺮﺍﻡ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﺇﻥ ﺃﺩﺭﻛﻮﺍ ﻗﺪﺭ ﺭﻛﻌﺔ ﻏﻴﺮ ﻣﺘﻄﻬﺮﻳﻦ ﻟﻢ ﺗﻠﺰﻣﻬﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﻦ ﺣﻀﺮﻩ ﻭﻗﺖ‬ ‫ﺍﻟﺼﻼﺓ ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﻟﺤﻖ ﺃﻭ ﻃﻠﺐ ﺃﻥ ﻳﻌﻄﻴﻪ ﺇﻧﺴﺎ ﻧﺎ ﻣﻦ ﺁﺧﺮ ﻓﻠﻴﻌﻄﻪ ﺛﻢ ﻳﺼﻞ ﺇﻥ‬ ‫ﻭﺳﻊ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﺧﺎﻑ ﻓﻮﺗﻪ ﺃﻭ ﻃﻠﺐ ﻭﻫﻮ ﻳﺼﻠﻲ ﻓﺤﺘﻰ ﻳﺼﻠﻲ‪ ،‬ﻭﺍﻟﻤﺸﺮﻙ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻣﺨﺎﻃﺐ ﺑﻔﺮﻭﻉ‬ ‫ﺗﻠﺰﻣﻪ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺃﺩﺭﻙ ﺑﻌﺾ ﻭﻗﺘﻬﺎ ﻭﻟﻮ ﺃﻗﻞ ﻗﻠﻴﻞ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻏﻴﺮ ﻣﺨﺎﻃﺐ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﺎﻟﻄﻔﻞ ﺇﺫﺍ ﺑﻠﻎ ﻭﻣﻦ ﺫﻛﺮ ﻣﻌﻪ ‬ ‫ﺑﻔﺮﻭﻋﻬﺎ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٤٩٧‬ ‪.٤٩٨‬‬ ‫‪358‬‬ ‫‪٣٩‬‬ ‫ا ;ات ا‪ )!7+‬ا‪ +‬ٴ‪FL‬ة‬ ‫ا‬ ‫‪:/+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺍﻟﻮﺗﺮ ﺑﻮﺟﻮﺏ ﻭﻗﻴﻞ ﺑﺘﺄﻛﻴﺪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻮﺗﺮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺩﻭﻧﻜﻢ«)‪ (١‬ﻭﺃﻏﺮﺏ ﻣﻦ ﻗﺎﻝ ﻧﻔﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻓﺮﺽ‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ % $ # " ! ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [٣٨ :‬ﺃﻱ‪ :‬ﺍﻟﻮﺗﺮ‬ ‫ﻓﻲ ﻗﻮﻝ ﻭﻟﺮﻭﺍﻳﺔ ﺍﻟﺮﺑﻴﻊ ﺃﻧﻪ ﮊ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪» :‬ﺯﺍﺩ ﺍﷲ ﻋﻠﻴﻜﻢ ﺻﻼﺓ ﻭﻫﻲ‬ ‫ﺍﻟﻮﺗﺮ«)‪ ،(٢‬ﻭﺍﻟﺠﻮﺍﺏ ﺃﻧﻪ ﻧﺴﺦ ﻭﺟﻮﺑﻪ ﺑﻘﻮﻟﻪ ﮊ‪» :‬ﺍﻟﻮﺗﺮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺩﻭﻧﻜﻢ«‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﺎﻝ ﺑﻌﺪ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪» :‬ﺻﻠﻮﺍ‬ ‫‬‫ﻭﻣﻌﻨﻰ ﻋﻠﻴﻜﻢ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺘﺄﻛﻴﺪ‬ ‫ﺧﻤﺴﻜﻢ«)‪ ،(٣‬ﻭﺳﺄﻟﻪ ﺭﺟﻞ ﺑﻌﺪﻫﺎ ﻋﻤﺎ ﻭﺟﺐ ﻓﺬﻛﺮ ﻟﻪ ﻣﻨﻪ ﺧﻤﺲ ﺻﻠﻮﺍﺕ‪،‬‬ ‫ﻭﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻋﻠﻴﻚ ﻏﻴﺮﻫﺎ ﺇﻻ ﺃﻥ ﺗﻄﻮﻉ«)‪.(٥)(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺝ ‪ ١‬ﺹ ‪.٣٦٧‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٥‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٤٩٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ،٦١‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ﺝ ‪ ١‬ﺹ ‪.٥٨‬‬ ‫‪359‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫‪F ٢‬د ر‪:/L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺃﻗﻠﻪ ﻋﻨﺪﻧﺎ ﺭﻛﻌﺔ ﻳﺘﻘﺪﻣﻬﺎ ﺍﺛﻨﺘﺎﻥ ﻫﻤﺎ ﻣﻦ ﺟﻤﻠﺔ‬ ‫ﺍﻟﻮﺗﺮ‪ ،‬ﻓﺎﻟﻮﺗﺮ ﺍﻟﻮﺍﺟﺐ ﺭﻛﻌﺔ ﻟﻢ ﻳﺘﺄﻛﺪ ﺃﻥ ﻳﺘﻘﺪﻣﻬﺎ ﺭﻛﻌﺘﺎﻥ‪ ...‬ﻭﺟﺎﺯ ﺑﻴﻨﻬﻤﺎ ﺑﻴﻦ‬ ‫ﺍﻟﺮﻛﻌﺘﻴﻦ ﻭﺍﻟﺮﻛﻌﺔ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﺟﻮﺯ ﻭﺍﺣﺪﺓ ﺑﻼ ﺗﻘﺪﻡ ﺍﺛﻨﺘﻴﻦ ﻋﻨﺪ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺟﻮﺯ‬ ‫ﺫﻟﻚ ﺑﻼ ﻋﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻮﺗﺮ ﺳﺒﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺙ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻭﺍﺣﺪﺓ ﻳﺘﻘﺪﻡ ﺍﻟﻨﻔﻞ ﻗﺒﻠﻬﺎ ﺑﺴﺖ ﺃﻭ ﺃﺭﺑﻊ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻭﻻ‬ ‫ﺣﺪ ﻟﻸﻛﺜﺮ‪ ...‬ﻭﻧﺪﺏ ﺑﺴﺒﻊ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺛﻼﺙ ﺑﻼ ﺗﺴﻠﻴﻢ ﺑﻴﻨﻬﻤﺎ‪ ...‬ﻭﺇﻧﻤﺎ ﻳﺼﻠﻲ‬ ‫ﻛﺎﻟﻤﻐﺮﺏ ﺗﺤﻴﺘﺎﻥ ﺑﺘﺴﻠﻴﻢ ﻭﺛﻼﺙ ﺭﻛﻌﺎﺕ ﺃﻭ ﻛﺎﻟﻈﻬﺮ ﺃﻭ ﺍﻟﻌﺸﺎﺀ ﺃﻭ ﺍﻟﻔﺠﺮ‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﺑﺎﻟﻔﺎﺗﺤﺔ ﺑﻼ ﺳﻮﺭﺓ ﻭﺃﺟﻴﺰ ﺑﺮﻛﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻛﺜﺮ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻓﻘﻂ ﻟﻜﻦ ﻻ ‬ ‫ﻣﻌﺎ ﻓﻲ ﺍﻟﻮﺗﺮ)‪.(١‬‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ‬ ‫‪ ٣‬و‪ q‬ا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻭﻗﺖ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ ﻭﺃﺟﺎﺯﻩ ﺑﻌﻀﻬﻢ ﺑﻌﺪ‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ .‬ﻓﻨﺎﺳﻴﻪ ﻳﺼﻠﻴﻪ ﺇﺫﺍ ﺫﻛﺮ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﻧﺴﻰ ﺍﻟﻮﺗﺮ‬ ‫ﻓﻠﻴﻮﺗﺮ ﺇﺫﺍ ﺫﻛﺮ«)‪ ،(٢‬ﻭﻫﺬﺍ ﻳﻌﻀﺪ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻘﺎﻭﻡ ﺃﺩﻟﺔ ﻋﺪ‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻬﻮ ﺳﻨﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﺗﺴﺘﺪﺭﻙ ﺇﺫﺍ ﺫﻛﺮﺕ ﻓﺈﻥ ﺫﻛﺮﻩ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‬ ‫ﺻﻼﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻃﻠﻊ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻴﻪ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻠﻴﻠﺔ‬ ‫ﻋﻤﺪﺍ ﺣﺘﻰ ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﻟﻢ ﻳﻌﺪﻩ‪،‬‬ ‫ﺍﻟﻤﻘﺒﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻧﺎﻡ ﻋﻨﻪ ﻓﻴﻪ ﺍﻟﺨﻠﻒ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ‬ ‫ﻭﺍﻷﻭﻟﻰ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻭﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ ﻭﺳﻮﺭﺓ‬ ‫ﺍﻹﺧﻼﺹ ﺇﻥ ﺳﻠﻢ ﺃﻭ ﻗﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻴﻴﻦ ﻣﺎ ﻓﻮﻕ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ‪ ،‬ﻭﻳﺠﺰﻱ ﻓﻴﻬﺎ ﻣﺎ ﻳﺠﺰﻱ‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻳﺠﻮﺯ ﺍﻟﻨﻔﻞ ﺑﻌﺪﻩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺴﺘﻴﻘﻆ()‪...(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٠١/٥٠٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ،٦١‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٥‬ﺹ ‪ ٤٤٧‬ ‪.٤٥١‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٠٢/٥٠١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪360‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﻟﻤﻦ ﺃﻭﺗﺮ ﻣﺎ ﺃﺭﺍﺩ ﺍﻟﻨﻔﻞ ﺑﻌﺪﻩ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺔ ﺑﺘﺤﻴﺔ ﻭﻳﺴﻠﻢ ﻳﺸﻔﻊ‬ ‫ﺑﻬﺎ ﺍﻟﻮﺗﺮ ﻭﺇﺫﺍ ﺻﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﺧﺘﻤﻪ ﺑﺮﻛﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺑﺜﻼﺙ ‬ ‫ﻣﺜﻼ ﻷﻭﻝ ﺍﻟﻠﻴﻞ‪.‬‬ ‫ر‪ 'L‬ا ‬ ‫‪:+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺳﻦ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻠﻔﺠﺮ ﺭﻛﻌﺘﺎﻥ( ﻭﻗﺎﻝ ﮊ ‪» :‬ﺭﻛﻌﺘﺎ‬ ‫ﺍﻟﻔﺠﺮ ﺧﻴﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ«)‪ ،(١‬ﺃﻱ‪ :‬ﺛﻮﺍﺑﻬﺎ ﻓﻲ ﺍﻵﺧﺮﺓ ﺧﻴﺮ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺘﻘﺮﺏ‬ ‫ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻪ‪ ،‬ﺃﻭ ﺧﻴﺮ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﺑﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻣﻠﻜﻬﺎ‬ ‫ﺃﺣﺪ ﻛﻠﻬﺎ‪ ،‬ﺃﻭ ﺧﻴﺮ ﻣﻦ ﺟﻤﻴﻊ ﺫﻟﻚ‪) ...‬ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻓﻲ ﺍﻷﻭﻟﻰ‬ ‫ﻭﺑﻬﺎ ﻭﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺛﻼﺛﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻳﻜﻔﻲ ﻏﻴﺮ ﺫﻟﻚ( ﻭﻋﻦ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺼﺮﻱ ﺃﻥ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﺟﺒﺘﺎﻥ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻟﻢ ﻳﺘﺮﻛﻬﺎ ﮊ‬ ‫ﻓﻲ ﺣﻀﺮ ﻭﻻ ﻓﻲ ﺳﻔﺮ ﻭﻧﺪﺏ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻴﻬﻤﺎ ﻭﺻﻼﺗﻬﻤﺎ ﻓﻲ ﺍﻟﺒﻴﺖ ﺛﻢ ﺍﻟﺬﻫﺎﺏ‬ ‫ﻟﻠﻤﺴﺠﺪ‪ ...،‬ﻓﻤﻦ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﻧﺎﻓﻠﺔ ﻗﺒﻞ ﺻﺤﻴﺢ ﻓﻲ ﻇﻨﻪ ﻓﺈﺫﺍ ﻫﻤﺎ ﺑﻌﺪﻩ ﺃﺟﺄﻧﺎﻩ‬ ‫ﻟﺮﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﺻﻼﺓ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻻ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ«)‪.(٢‬‬ ‫‪ ٢‬و'‪:‬‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ﻭﻗﺘﻬﻤﺎ ﺩﺧﻮﻝ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻣﻦ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺻﻼﻫﻤﺎ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻭﻧﺎﻡ ﺃﻭ ﺟﺎﻣﻊ ﻗﺒﻞ ﻭﻟﻮ ﺑﻌﺪﻩ ﺃﻋﺎﺩﻫﻤﺎ ﻻ ﺇﻥ‬ ‫ﺃﺣﺪﺙ ﺑﻐﻴﺮ ﻧﻮﻡ ﺃﻭ ﺟﻤﺎﻉ‪ ،‬ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ﺍﻟﻨﻔﻞ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﻔﺮﺽ ﻗﺒﻞ‬ ‫ﺍﻟﻔﺠﺮ ﻣﺎ ﻟﻢ ﻳﻨﻢ ﺃﻭ ﻳﻮﺗﺮ‪ ،‬ﻭﻣﻦ ﺻﻼﻫﻤﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﻲ ﻇﻨﻪ ﺃﻋﺎﺩﻫﻤﺎ‬ ‫ﻣﺴﺠﺪﺍ ﻓﺄﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ‬ ‫‬‫ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪﻫﻤﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪) .‬ﻭﻣﻦ ﺩﺧﻞ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻴﺎﻥ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬ ‫‪361‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺮﻛﻌﻬﺎ ﺻﻼﻫﻤﺎ ﺧﺎﺭﺟﻪ ﺇﻥ ﺃﻣﻦ ﻓﻮﺕ ﺍﻹﻣﺎﻡ ﻭﺇﻻ ﺻﻠﻰ ﺍﻟﺤﺎﺿﺮﺓ ﻭﻫﻲ‬ ‫ﻓﺮﺽ ﺍﻟﻔﺠﺮ ﻣﻌﻪ ﻭﻫﻲ ﺃﻭﻟﻰ ﻣﻨﻬﻤﺎ ﻭﻗﻀﺎﻫﻤﺎ ﺑﻌﺪ ﺍﻟﻄﻠﻮﻉ ﺇﻟﻰ ﺍﻟﺰﻭﺍﻝ‪.‬‬ ‫‪:!, ٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻦ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺎﺯﺕ ﺻﻼﺗﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻟﻮ ﺑﻌﺪ ﺍﻹﻗﺎﻣﺔ ﺇﻥ‬ ‫ﻛﺎﻥ ﻳﺘﻤﻬﺎ ﻗﺒﻞ ﺇﺣﺮﺍﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ ﻭﻳﻠﺤﻘﻪ‪ .‬ﺍﻹﻣﺎﻡ ﻓﻲ ﺻﻼﺓ ﺍﻟﻔﺮﺽ‬ ‫ﻭﺟﺎﺯ ﻟﻤﻦ ﺧﺎﻑ ﺍﻟﻔﻮﺕ ﻭﺻﻠﻰ ﺍﻟﻔﺮﺽ ﻣﻊ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻟﺴﻨﺔ ﺑﻌﺪ‬ ‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻗﻀﺎﺀ ﻷﻥ ﻭﻗﺘﻬﺎ ﻗﺒﻞ ﺍﻟﻔﺮﺽ ﻋﻨﺪ ﺑﻌﺾ ﺑﺎﺗﺼﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻴﻬﻤﺎ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻣﻦ ﻓﺎﺗﺘﺎﻩ ﻭﺍﻟﻔﺮﺽ ﻗﻀﺎﻫﻤﺎ‬ ‫ﺑﺎﻟﺘﺮﺗﻴﺐ‪ ...‬ﻭﻣﺜﻠﻬﻤﺎ ﻓﻲ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﻋﺪﻡ ﺗﺮﻛﻬﻤﺎ ﻓﻲ ﺣﻀﺮ ﻭﻻ‬ ‫ﻓﻲ ﺳﻔﺮ ﺭﻛﻌﺘﺎ ﺍﻟﻤﻐﺮﺏ)‪.(١‬‬ ‫ر‪ 'L‬ا‪4+‬ب‬ ‫‪:+,- ١‬‬ ‫ﻭﻫﻤﺎ ﻛﻤﺎ ﺳﺒﻖ ﻣﺜﻞ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻓﻲ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﻋﺪﻡ ﺗﺮﻛﻬﺎ‬ ‫ﻓﻲ ﺣﻀﺮ ﻭﻻ ﻓﻲ ﺳﻔﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ﻭﺭﻛﻌﺘﺎ ﺍﻟﻤﻐﺮﺏ ﻭﺍﺟﺒﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﻨﺘﺎﻥ ﺑﻼ ﺗﺄﻛﻴﺪ‪.‬‬ ‫‪ ٢‬و'‪:‬‬ ‫ﺑﻌﺪ ﺻﻼﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻘﺐ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﺑﺎﺗﺼﺎﻝ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻭﺗﻜﺮﻩ‬ ‫ﺻﻼﺗﻬﻤﺎ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻭﺍﻟﻜﻼﻡ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﺃﻭ ﺑﻴﻦ ﻓﺮﺽ ﺍﻟﻔﺠﺮ‬ ‫ﻭﺳﻨﺘﻪ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٢٠‬ ‪ ،٥٠٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ،٦٤‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٥‬ﺹ ‪ ٤٥٢‬ ‪.٤٥٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪362‬‬ ‫‪:$R P2'  ٣‬‬ ‫)ﻭﻧﺪﺏ ﻟﻤﺼﻞ ﺃﻥ ﻳﺴﺘﺠﻴﺮ ﺑﺎﷲ ﻳﻌﺘﺼﻢ ﺑﻪ ﺃﻥ ﻳﻨﺠﻴﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺄﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﺃﺳﺘﺠﻴﺮ ﺑﺎﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺭﻛﻌﺘﻴﻪ ﻭﺍﻟﻔﺠﺮ ﻭﺭﻛﻌﺘﻴﻪ ﺃﻭ ﺑﻴﻦ ﺍﻟﻔﺮﺽ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ()‪.(١‬‬ ‫‪ T‬د ا'ﻼوة‬ ‫‪:/+,- ١‬‬ ‫)ﺳﻦ ﻟﻠﺘﻼﻭﺓ ﺳﺠﻮﺩ ﺑﻼ ﺇﺣﺮﺍﻡ ﻭﺑﻼ ﺳﻼﻡ ﺑﻌﺪ(‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ‪ ،‬ﻭﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ)‪.(٢‬‬ ‫‪ ٢‬ا‪:/D‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﻲ ﺧﺎﺗﻤﺔ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻋﺪ‪ ،‬ﻭﺍﻟﻨﺤﻞ‪،‬‬ ‫ﻭﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﻣﺮﻳﻢ‪ ،‬ﻭﺍﻟﺤﺞ‪ ،‬ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﺍﻟﻨﻤﻞ‪ ،‬ﻭﺍﻟﻢ ﺗﻨﺰﻳﻞ‪ ،‬ﻭﺹ‪ ،‬ﺣﻢ ﺗﻨﺰﻳﻞ‬ ‫ﻣﻦ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢﻓﺼﻠﺖﻋﻨﺪ‪ ﴾ É È ﴿ :‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ()‪.(٣‬‬ ‫‪:/'$$L ٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻜﺒﺮ ﺍﻟﻘﺎﺭﺉ ﺣﻴﻦ ﻳﻬﻮﻱ ﺇﻟﻴﻪﺍﻟﺴﺠﻮﺩﺛﻢ ﻳﻘﻮﻝ‬ ‫‬ ‫ﻟﻤﻔﻌﻮﻻ( ﺛﻼﺛﺎ‪ ...‬ﺛﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ‬ ‫ﻓﻲ ﺳﺠﻮﺩﻩ‪) :‬ﺳﺒﺤﺎﻥ ﺭﺑﻨﺎ ﺇﻥ ﻛﺎﻥ ﻭﻋﺪ ﺭﺑﻨﺎ‬ ‫ﺃﻳﻀﺎ ‬ ‫ﻗﺎﺋﻼ ﺑﻌﺪ ﺍﻟﺮﻓﻊ‪ :‬ﺳﺠﺪ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﺧﻠﻘﻪ ﻭﺻﻮﺭﻩ ﻭﺷﻖ ﺳﻤﻌﻪ‬ ‫ﻣﻜﺒﺮﺍ ‬ ‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٠٦/٥٠٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٦٦‬‬ ‫)‪ (٢‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺑﺎﻟﻮﺟﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻬﺎ ﺇﺣﺮﺍﻡ ﻭﺳﻼﻡ‪.‬‬ ‫)‪ (٣‬ﺣﻴﺚ ﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺳﺠﺪﺓ ﻓﻲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺤﺞ‪ ،‬ﻭﺃﺳﻘﻂ ﺍﻟﺸﺎﻓﻌﻲ ﺳﺠﺪﺓ ﺹ ﻭﺯﺍﺩ ﺳﺠﺪﺓ ﻓﻲ‬ ‫ﺍﻟﻨﺠﻢ ﻭﺍﻻﻧﺸﻘﺎﻕ ﻭﺍﻟﻌﻠﻖ‪ ،‬ﻭﺯﺍﺩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺳﺠﺪﺓ ﻓﻲ ﺍﻻﻧﺸﻘﺎﻕ ﻓﻘﻂ‪.‬‬ ‫‪363‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻭﺑﺼﺮﻩ‪ ،‬ﺍﻟﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﻟﻢ ﻳﺠﻌﻞ ﺳﺠﻮﺩﻧﺎ ﺇﻻ ﻟﻪ ﺍﻟﻠﻬﻢ ﺃﻋﻈﻢ ﺑﻬﺎﺳﺠﺪﺗﻲ ‬ ‫ﺷﻜﺮﺍ ﻭﺗﻘﺒﻠﻬﺎ ﻣﻨﻲ ﻛﻤﺎ ﺗﻘﺒﻠﺖ ﻣﻦ ﻋﺒﺪﻙ‬ ‫‬‫ﺃﺟﺮﻱ ﻭﺿﻊ ﺑﻬﺎ ﻭﺯﺭﻱ ﻭﺍﺭﺯﻗﻨﻲ ﺑﻬﺎ‬ ‫ﺩﺍﻭﺩ ‪ ‰‬ﺳﺠﺪﺗﻪ‪ .‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ...‬ﻭﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﻠﻬﻢ‬ ‫ﺷﻜﺮﺍ ﻭﺗﻘﺒﻠﻬﺎ ﻣﻨﻲ ﻛﻤﺎ‬ ‫‬‫ﻭﺯﺭﺍ ﻭﺍﺭﺯﻗﻨﻲ‬ ‫ﺃﺟﺮﺍ‪ ،‬ﻭﺿﻊ ﻋﻨﻲ ﺑﻬﺎ ‬ ‫‬‫ﺃﻋﻈﻢ ﻟﻲ ﺑﻬﺎ‬ ‫ﺗﻘﺒﻠﺖ ﻣﻦ ﻋﺒﺪﻙ ﺩﺍﻭﺩ ﺳﺠﺪﺗﻪ‪ ،‬ﻭﻳﺤﻮﻗﻞ‪ ،‬ﺃﻱ‪ :‬ﻳﻘﻮﻝ‪ :‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‬ ‫ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻳﺼﻠﻲ ﻭﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ! )‪.(١‬‬ ‫‪Y ٤‬و‪:/i‬‬ ‫ﻭﺛﻮﺑﺎ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺮﻭﻃﻬﺎ ﻛﺎﻟﻤﻜﺘﻮﺑﺔ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ( ﺑﺪ ﻧﺎ‬ ‫ﻭﻣﻜﺎ ﻧﺎ ﻃﻬﺎﺭﺓ ﻭﺿﻮﺀ ﻭﻏﻴﺮﻩ ﺇﻻ ﻟﻤﻦ ﺻﺢ ﻟﻪ ﺍﻟﻔﺮﺽ ﺑﻐﻴﺮ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ‪،‬‬ ‫ﻭﺭﺧﺺ ﺳﺠﻮﺩﻫﺎ ﺑﺘﻴﻤﻢ ﻟﻼﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﻟﻠﺠﻨﺎﺑﺔ ﺃﻭ ﺍﻟﺤﻴﺾ‬ ‫ﻭﺍﻟﻨﻔﺎﺱ ﺑﻌﺪ ﺯﻭﺍﻟﻬﻤﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻗﺒﻞ ﺯﻭﺍﻟﻬﺎ ﻭﻟﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺍﺟﺪ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ‬ ‫ﺍﻟﻤﻜﺎﻥ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﺑﺜﻴﺎﺏ ﻧﺠﺴﺔ ﻭﻟﻮ ﻓﻲ ﺳﻌﺔ‪ ،‬ﻭﺭﺧﺺ ﻭﻟﻮ ﺑﻼ ﺗﻴﻤﻢ ﻟﻮﺍﺣﺪ‬ ‫ﻣﻤﺎ ﺫﻛﺮ ﻭﺍﻟﻘﻮﻻﻥ ﻋﻠﻰ ﺃﻧﻬﺎ ﺩﻋﺎﺀ ﻻ ﺻﻼﺓ)‪.(٢‬‬ ‫‪ ٥‬و'‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺗﺴﺠﺪ ﺑﻮﻗﺖ ﻻ ﻳﺼﻠﻰ ﻓﻴﻪ( ﺑﻞ ﺗﻘﺮﺃ ﻛﻤﺎ ﻳﻘﺮﺃ‬ ‫ﻏﻴﺮﻫﺎ ﻭﻻ ﻳﺴﺠﺪ ﻭﺇﻥ ﺗﺮﻙ ﻗﺮﺍﺀﺗﻬﺎ ﺣﻴﻨﺌﺬ ﻓﻼ ﺑﺄﺱ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪:‬‬ ‫ﺗﺴﺠﺪ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺗﺴﺠﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﺍﻟﻄﻠﻮﻉ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﺩﻋﺎﺀ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻮﻗﺖ ﻻ ﺳﺠﻮﺩ ﻓﻴﻪ ﻭﻭﺻﻞ‬ ‫ﻭﺍﻟﺘﻮﺳﻂ ﻭﺍﻟﻐﺮﻭﺏ ‬ ‫ﺁﻳﺔ ﺍﻟﺴﺠﻮﺩ ﻗﺮﺃﻫﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﻭﻻ ﻳﻠﺰﻣﻪ ﺑﻌﺪ ﺫﻟﻚ ﺳﺠﻮﺩ‪ ،‬ﻭﺍﻻﺳﺘﻘﺒﺎﻝ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٠٧‬ ‪ ،٥٠٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٧١ ،٧٠/٦٩‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪364‬‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﺩﻋﺎﺀ ﻭﻳﺠﻮﺯ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ‬ ‫ ﺍﻟﻘﺒﻠﺔﻟﻬﺎ ﺃﻓﻀﻞ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﺻﻼﺓ)‪.(١‬‬ ‫ﺍﻻﺳﺘﻘﺒﺎﻝ ‬ ‫‪M M r; ٦‬؟‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺴﺠﺪﻗﺎﺭﺉﻭﻣﺴﺘﻤﻊ ﻭﻟﻮ ﺟﻤﺎﻋﺔ ﺑﺈﻣﺎﻡ‪،‬‬ ‫ﻭﻛﺬﺍ ﺳﺎﻣﻊ ﺑﻼ ﺍﺳﺘﻤﺎﻉ ﻳﻬﻮﻱ ﺍﻹﻣﺎﻡ ﺑﺘﻜﺒﻴﺮ ﻭﻳﺘﺒﻌﻮﻧﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺳﺠﻮﺩﻫﺎ ﻓﺮﺍﺩﻯ‬ ‫ﻭﻟﻮ ﻗﺮﺅﻭﻫﺎ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻡ ﻣﻦ ﺳﻤﻌﻬﺎ ﺑﺪﻭﻥ ﺃﻥ ﻳﺴﺘﻤﻊ‬ ‫ﻛﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪) ،...‬ﻭﺗﺼﺢ ﺑﺈﻳﻤﺎﺀ ﻟﻘﺎﻋﺪ ﻭﻣﻀﻄﺠﻊ ﻭﻗﺎﺋﻢ ﺑﻌﺠﺰ ﺃﻭ ﻣﺎﻧﻊ ﻛﻤﺎﺀ‪،‬‬ ‫ﻭﻳﻘﻌﺪ ﻟﻬﺎ ﻣﺎ ﺳﻦ ﻗﺮﺃﻫﺎ ﺃﻭ ﺳﻤﻌﻬﺎ ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﺃﻭﻯ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻻ ﻛﻘﺒﻠﺔ ﻭﺟﻮﺯ ﻣﻊ ﺇﻣﻜﺎﻥ‪ ،‬ﻭﻳﻨﺰﻝ ﺭﺍﻛﺐ ﻗﺮﺃﻫﺎ ﺃﻭ ﺳﻤﻌﻬﺎ ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﺃﻭ ﻓﻲ‬ ‫ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ﻭﺇﻥ ﻻ ﻛﻘﺒﻠﺔ ﻭﺟﻮﺯ ﺍﻹﻳﻤﺎﺀ ﻛﺬﻟﻚ ﻭﻣﻊ ﺇﻣﻜﺎﻥ ﻟﻠﻨﺰﻭﻝ ﻭﻟﻐﻴﺮ ﺭﺍﻛﺐ‬ ‫ﺃﻳﻀﺎ‪...‬ﻭﻟﺰﻡ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﺍﻟﺘﺎﻟﻲ ﻳﺼﺢ ﺳﺠﻮﺩﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫‬ ‫ﻳﺠﻮﺯ ﺇﻣﺎﻣﺘﻪ ﻟﻬﻤﺎ‪) ...‬ﻭﻻ ﺗﻠﺰﻡ ﻛﺎﺗﺒﻬﺎ ﺳﺎﻛﺘﺎ ﻭﻻ ﻣﻬﺠﻴﻬﺎ( ﻻﻧﺘﻔﺎﺀ ﺍﻟﺘﻼﻭﺓ ﺣﺘﻰ‬ ‫ﺇﻧﻪ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻘﺮﺃ ﺃﻭ ﻻ ﻳﺘﻜﻠﻢ ﻓﻬﺠﻰ ﻟﻢ ﻳﺤﻨﺚ‪) ...‬ﻭﺇﻥ ﻗﺮﺃﻫﺎ ﺟﻨﺐ( ﺃﻭ‬ ‫ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﺃﻭ ﻣﺤﺪﺙ )ﺃﻭ ﻗﺮﺋﺖ ﻋﻠﻴﻪ( ﺳﺠﺪﻫﺎ ﻛﻞ ﻣﻨﻬﻢ ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﺃﻭ‬ ‫ﺗﻄﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺣﻴﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻬﻢ‪ ...‬ﻭﻳﺴﺠﺪﻫﺎ ﻗﺎﺭﺉ ﺃﻭ ﺳﺎﻣﻊ‬ ‫ﻓﺮﺿﺎ ﺃﻭ ‬ ‫ﻧﻔﻼ ﺑﻼ ﺗﻜﺒﻴﺮ ﻓﻲ ﺍﻟﻬﻮﻯ ﻭﺍﻟﺮﻓﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻪ ﻓﻴﻬﻤﺎ ﺣﻴﻦ ﻳﻔﺮﻍ‬‫ﻭﺻﻞ ‬ ‫ﻷﻧﻬﺎ ﻧﻔﻞ ﻻ ﻳﺪﺧﻞ ﻋﻠﻰ ﺻﻼﺗﻪ ﻭﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺠﺪﻫﺎ ﺍﻟﻤﺘﻨﻔﻞ ﺣﻴﻦ‬ ‫ﻳﻘﺮﺃﻫﺎ ﻭﻳﻬﻮﻱ ﺑﻼ ﺗﻜﺒﻴﺮ ﻭﻳﺮﻓﻊ ﺑﻼ ﺗﻜﺒﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻬﻮﻱ ﻭﻳﺮﻓﻊ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺳﺠﺪ‬ ‫ﻓﻲ ﺍﻟﻔﺮﺽ ﺃﻋﺎﺩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻭﺑﻌﻀﻨﺎ‪ :‬ﻳﺴﺠﺪﻫﺎ ﺇﺫﺍ ﻗﺮﺃﻫﺎ ﻭﻟﻮ ﻓﻲ ﺻﻼﺓ‬ ‫ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻣﻨﺎ ﺍﻷﻭﻝ)‪(٢‬ﻭﻗﻴﻞ‪ :‬ﻟﺰﻡ ﺳﺠﻮﺩﻫﺎ ﺍﻟﻘﺎﺭﺉ ﻓﻘﻂ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥١١/٥١٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥١٤/٥١١‬‬ ‫‪365‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻻ ﻏﻴﺮﻩ ﻭﻟﻮ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﻣﻦ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻭﻟﻮ ﻟﻢ ﻳﺴﻤﻌﻬﺎ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﺭﺁﻫﻢ ﻳﺴﺠﺪﻭﻥ ﻭﻟﻢ ﻳﺴﻤﻌﻬﺎ ﻟﻨﻮﻡ ﺃﻭ ﻏﻴﺮﻩ )ﻭﻓﻲ ﻣﺴﺘﻤﻊ ﺇﻥ‬ ‫ﺟﻠﺲ ﻻﺳﺘﻤﺎﻉ ﺳﺎﺋﺮ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻮﻋﻆ ﺃﻭ ﻟﺤﺎﺟﺔ ﺛﻢ ﺗﻌﻤﺪ ﻻﺳﺘﻤﺎﻋﻬﺎ ﺛﻢ ﺍﺳﺘﻤﻌﻬﺎ‬ ‫ﻗﻮﻻﻥ ﻭﺭﺟﺢ ﻣﻨﻬﻤﺎ ﺍﻟﻠﺰﻭﻡ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﺄﻛﻴﺪ ﺃﻭ ﺍﻟﻮﺟﻮﺏ()‪.(١‬‬ ‫‪, #,- ٧‬ار>‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﻛﺮﺭ ﻗﺮﺍﺀﺗﻬﺎ ﺃﻭ ﺗﻜﺮﺭ ﺳﻤﺎﻋﻪ ﻓﻬﻞ ﺑﻜﻞ ﻣﺮﺓ‬ ‫ﻟﺰﻣﻪ ﺃﻭ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﻴﻮﻡ ﺃﻭ ﻛﻠﻤﺎ ﻗﺮﺃﻫﺎ ﺃﻭ ﺳﻤﻌﻬﺎ ﺇﻥ ﺗﻌﺪﺩ ﺍﻟﻤﺤﻞ ﻭﻭﺍﺣﺪﺓ‬ ‫ﺑﻜﻞ ﻣﻜﺎﻥ ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺤﻔﻆ ﺍﻟﻌﺸﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﺍﻧﺘﻘﺎﻝ ﺍﻟﺪﺍﺑﺔ ﻭﻫﻮ ﻋﻠﻴﻬﺎ‬ ‫ﻛﺎﻧﺘﻘﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻣﺮﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺃﻭﻟﻪ ﺇﻟﻰ ﺁﺧﺮﻩ ﺃﻭ‬ ‫ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪ ﻟﺰﻡﺗﺄﻛﺪﺃﻥ ﻳﺴﺠﺪ ﻓﻲ ﻛﻞ ﺁﻳﺔ ﺳﺠﺪﺓ ﻛﻠﻤﺎ ﻭﺻﻠﻬﺎ ﻭﻟﻮ ﻋﻠﻰ‬ ‫ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻳﺴﺠﺪ ﻣﺮﺓ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﻣﻜﺎﻧﻪ‪ ...‬ﻭﺭﺧﺺ ﺃﻥ ﺗﻜﻔﻲ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ‬ ‫ﺧﻼﻑ)‪.(٢‬‬ ‫‪$‬م ر‪E‬ن‬ ‫‪:/+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻧﺪﺏ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺭﻏﺐ ﻓﻴﻪ( ﻭﻳﺼﻠﻴﻪ ﻣﻦ ﻳﺄﻛﻞ‬ ‫ﻓﻲ ﺭﻣﻀﺎﻥ ﻟﻌﺬﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻦ ﻻ ﻳﻄﻴﻖ ﺍﻟﺼﻮﻡ ﻟﻤﺮﺽ ﺃﻭ ﺿﻌﻒ ﺃﻭ‬ ‫ﺃﻛﺒﺮ ﻭﻛﻤﺴﺎﻓﺮ‪ ،‬ﻭﻣﻦ ﺻﺎﻡ ﺍﻟﻘﻀﺎﺀ ﻓﻠﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻘﻴﺎﻡ ﺇﻥ ﻟﻢ ﻳﺼﻠﻪ ﻓﻲ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ ﺍﻟﺼﻮﻡ ﺍﻟﻘﻴﺎﻡ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻮﻧﻬﺎ‬ ‫ﺟﻤﺎﻋﺔ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥١٤‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪366‬‬ ‫‪ /'$$L ٢‬و‪F‬د ر‪:/L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪) :‬ﻭﻗﺪ ﺻﻼﻩ ! ﺃﺭﺑﻊ ﺗﺴﻠﻴﻤﺎﺕ ﺛﻢ ﺯﺍﺩ ﺃﺑﻮ ﺑﻜﺮ ﻣﺜﻠﻬﺎ ﺛﻢ ﻋﻤﺮ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺑﺜﻼﺛﺔ ﺃﺋﻤﺔ‬ ‫ﻛﺬﻟﻚ ﻓﻤﻀﺖ ﺍﻟﺴﻨﺔ ﺑﺬﻟﻚ ﺃﻥ ﻳﺼﻠﻰ ﺍﻟﻘﻴﺎﻡ ‬ ‫ﻟﻮﻻ ﻳﺠﻮﺯ ﺑﺄﻛﺜﺮ ﺇﻻ ﺑﺎﺳﺘﺨﻼﻑ ﻟﻨﺤﻮ ﺗﻨﺠﻴﺔ ﺃﻭ ﺣﺪﻭﺙ ﻗﻲﺀ ﺃﻭ ﺭﻋﺎﻑ ﺃﻭ‬ ‫ﺧﺪﺵ ﻓﻘﺪ ﻳﺠﻮﺯ ﻭﻟﻮ ﺑﺴﺖ ﺃﻭ ﺃﻛﺜﺮ‪) ...‬ﻭﻳﺮﻭﺡ ﻛﻞ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺑﻤﻦ ﺧﻠﻔﻪ( ﺃﻱ‪:‬‬ ‫ﻳﺠﻌﻠﻬﻢ ﻣﺴﺘﺮﻳﺤﻴﻦ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻘﻌﺪ )ﻋﻠﻰ ﺃﺭﺑﻊ ﺗﺴﻠﻴﻤﺎﺕ( ﻭﻗﻴﻞ‪ :‬ﺗﺴﻠﻴﻤﺘﻴﻦ‬ ‫)ﻗﺪﺭ ﻣﺎ ﻳﺄﺗﻲ ﺑﺎﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ( ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﻟﺤﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ‬ ‫ﺃﻛﺒﺮ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ﻳﻘﻌﺪﻭﻥ ﺳﺎﻛﺘﻴﻦ ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ ﴿ ‪] ﴾ 2 1 0 / . -‬ﺍﻟﺮﻭﻡ‪ [١٧ :‬ﻵﻳﺔ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻓﻲ ﺍﻟﺘﺮﻭﻳﺤﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻗﺪﺭ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻗﺪﺭ ﺃﺭﺑﻊ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻗﺪﺭ‬ ‫ﺳﺖ )ﻻ ﺑﻮﺟﻮﺏ ﻛﻞ( ﻓﻠﻮ ﺻﻼﻫﺎ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﺎﻥ ﻭﺗﺮﻙ ﺍﻟﺘﺮﻭﻳﺢ ﺃﻭ ﺭﻭﺡ ﺑﻌﺾ‬ ‫ﻭﺗﺮﻙ ﺑﻌﺾ‪ ،‬ﺃﻭ ﺭﻭﺡ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻤﺼﻠﻲ ﺍﻟﻜﻞ ﻓﻲ ﺑﻌﺾ ﻭﺗﺮﻙ ﻓﻲ ﺑﻌﺾ ﺃﻭ ﺭﻭﺡ‬ ‫ﺃﻗﻞ ﻣﻦ ﺍﻟﻘﺪﺭ ﺃﻭ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺻﻠﻮﺍ ﻓﺮﺍﺩﻯ ﻟﻢ ﺗﻔﺴﺪ‪ ،‬ﻭﺗﺴﻠﻴﻤﺎﺕ ﺍﻟﻘﻴﺎﻡ ﺍﺛﻨﺘﺎ‬ ‫ﻋﺸﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺖ ﻋﻠﻰ ﺇﻧﻪ ﻳﺴﻠﻢ ﻋﻨﺪ ﻛﻞ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﺍﻟﺘﺤﻴﺎﺕ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ‬ ‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪) ...‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﺇﻣﺎﻣﺎﻥ ﺻﻠﻴﺎﻩ ﺃﺛﻼﺛﺎ ﻻ ﺃﻧﺼﺎﻓﺎ ﻭﺍﻟﻌﺎﺟﺰ ﺛﻠ ﺜﺎ‬ ‫ﺃﻭ ﺿﻌﻔﻪ‪ ...‬ﻭﻳﻜﻔﻲ ﻓﻴﻪ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﺾ ﻋﺸﺮ ﺁﻳﺎﺕ ﻓﻲ ﻛﻞ‬ ‫ﺭﻛﻌﺔ()‪...(١‬‬ ‫‪ ٣‬و'‪:/‬‬ ‫ﻭﻧﺪﺏ ﺑﻌﺾ ﺍﻟﻌﺘﻤﺔ ﻭﻗﺒﻞ ﺍﻟﻮﺗﺮ ﻭﻻ ﺑﺄﺱ ﺑﻪ ﻗﺒﻞ ﺍﻟﻌﺘﻤﺔﺍﻟﻌﺸﺎﺀ ﺃﻭ ﺑﻌﺪ‬ ‫ﺍﻟﻮﺗﺮ ﻣﺎ ﻟﻢ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ ﻭﺍﻷﺻﻞ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‪ ...‬ﻭﻣﻦ ﻓﺎﺗﻪ‬ ‫ﻧﻬﺎﺭﺍ ﺃﻭ ﺣﻴﻦ ﻻ ﺻﻼﺓ ‬ ‫ﻟﻴﻼ‪ ...‬ﻗﻀﺎﻩ‬‫ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ ﺃﻭ ﺻﻠﻰ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻭﻋﻠﻢ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥١٦‬ ‪ ،٥١٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ٧٥‬ ‪ ،٧٧‬ﻭﺍﻟﻤﺼﻨﻒ ﺝ ‪ ٥‬ﺹ ‪ ٤٥٩‬ ‪.٤٦٢‬‬ ‫‪367‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻧﻬﺎﺭﺍ ﻭﻟﻮ ﻓﻲ ﺍﻟﻀﺤﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‬ ‫ﺑﻌﻀﻪ ﺃﻭ ﻛﻠﻪ ﺇﻥ ﻓﺎﺗﻪ ﻛﻠﻪ ‬ ‫ﻳﻘﻀﻲ ﺑﻌﺪ ﻓﻮﺗﻪ‪ ،‬ﻭﻧﺼﻠﻴﻪ ﺟﻤﺎﻋﺔ ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﻭﻗﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺧﺮﺝ ﻭﻗﺘﻪ ﻭﻗﺪ‬ ‫ﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﺘﻨﻔﻞ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺻﻼﺓ ﺍﻟﻘﻀﺎﺀ ﺟﻤﺎﻋﺔ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻟﻢ‬ ‫ﺗﻜﻦ ﺑﻨﻮﻡ ﺃﻭ ﻧﺴﻴﺎﻥ‪ ...‬ﻭﻳﺼﻠﻲ ﺍﻟﻮﺗﺮ ﺑﺎﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺭﻣﻀﺎﻥ ﻣﺎ ﺩﺍﻡ ﻭﻗﺘﻪ ﺇﺫﺍ‬ ‫ﺻﻠﻮﺍ ﺍﻟﻘﻴﺎﻡ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﺝ ﻭﻗﺘﻪ ﺻﻠﻮﻩ ﻓﺮﺍﺩﻯ‪ ،‬ﻭﻧﺪﺏ ﺍﻟﻮﺗﺮ ﺑﻤﺼﻞ ﺍﻟﻌﺘﻤﺔ‬ ‫ﺟﻤﺎﻋﺔ ﺇﻻ ﻣﻦ ﻋﺬﺭ ﻓﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ ﻓﻠﻴﺼﻠﻮﺍ ﺍﻟﻮﺗﺮ ﺑﻤﻦ ﺻﻼﻫﺎ‬ ‫ﻣﻌﻪ ﺃﻱ ﻣﻊ ﺍﻹﻣﺎﻡ ﻻ ﺑﻐﻴﺮﻩ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ﻣﻦ ﺻﻼﻫﺎ ﻣﻌﻪ ﻓﻠﻴﻮﺗﺮﻭﺍ ﻓﺮﺍﺩﻯ‪،‬‬ ‫ﻭﺭﺧﺺ ﺃﻥ ﻳﻮﺗﺮﻭﺍ ﺑﻤﺼﻞ ﻣﻌﻬﻢ ﺍﻟﻘﻴﺎﻡ ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﺘﻢ ﻣﻌﻬﻢ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﺘﻤﻮﺍ‬ ‫ﺑﺠﻤﺎﻋﺔ ﻓﻼ ﻳﻮﺗﺮﻭﺍ ﺑﻬﺎ ﻭﻟﻮ ﺃﻗﺎﻣﻮﺍ ﺑﻬﺎ‪ ...‬ﻭﻣﻦ ﻟﻢ ﻳﺘﻌﺘﻢ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻼ ﻳﻮﺗﺮ ﻣﻌﻪ‬ ‫ﻭﻟﻮ ﺃﻗﺎﻡ ﻣﻌﻪ ﻭﺟﻮﺯ ﺃﻥ ﻳﻮﺗﺮ ﻣﻌﻪ‪ ...‬ﻭﻻ ﻳﻮﺗﺮ ﺑﺠﻤﺎﻋﺔ ﺇﻥ ﻟﻢ ﻳﻘﻢ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺪﻡ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺍﻟﻌﺘﻤﺔ ﻓﻼ ﻳﻮﺗﺮ ﺑﻬﺎ‪ ،‬ﻭﺟﻮﺯﻩ ﻣﻦ ﻳﻮﺗﺮ ﺑﻬﺎ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺭﻣﻀﺎﻥ‪...‬‬ ‫ﻭﺇﻥ ﺗﻌﺘﻤﻮﺍ ﻣﻊ ﺍﻟﻮﺗﺮ ﺧﻄﺒﻮﺍ ﺑﻌﺪﻩﺃﻱ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﺄﻣﻴﻦﻭﻻ ﻳﺨﻄﺐ ﺑﻬﻢ ﺇﻥ‬ ‫ﺃﻗﺎﻣﻮﺍ ﺑﻌﺪﻩ ﺇﺫ ﻻ ﻧﻔﻞ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‪ ...‬ﻭﻣﻦ ﺛﻢ ﻛﺎﻧﻮﺍ ﻳﺨﻄﺒﻮﻥ ﺑﻌﺪ ﻓﺠﺮ ﻳﺰﻳﺪﻭﻥ ﻓﻲ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻭﺑﻌﺪ ﻋﺼﺮ ﻛﺬﻟﻚ ﻭﺑﻌﺪ ﻇﻬﺮ ﺍﻟﺠﻤﻌﺔ ﺇﺫ ﻧﻔﻞ ﻋﻨﻪ ! ﺃﻧﻪ ﻟﻢ ﻳﺘﻨﻔﻞ ﺑﻌﺪ‬ ‫ﻇﻬﺮ ﺍﻟﺠﻤﻌﺔ)‪ (١‬ﺣﺘﻰ ﻳﻨﺼﺮﻑ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺨﻄﺒﺔ‬ ‫ﻫﻨﺎ ﻓﻲ ﺭﻣﻀﺎﻥ ﺑﻌﺪ ﺍﻟﻮﺗﺮ ﻭﻛﺬﺍ ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺎﺩ‬ ‫ﻻ ﺍﻟﺨﻄﺒﺔ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻟﻠﺠﻤﻌﺔ)‪.(٢‬‬ ‫‪Y ٤‬و‪:/i‬‬ ‫ﻭﻧﻘﻀﺎ( ﻓﺎﻟﺒﻨﺎﺀ ﻟﻨﺤﻮ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻘﻴﺎﻡ ﻛﺎﻟﻔﺮﺽ ﺑﻨﺎﺀ ﻭﺷﺮﻃ ﺎ‬ ‫ﻗﻲﺀ ﻭﺭﺧﺺ ﻓﻴﻪ ﺑﺘﻴﻤﻢ ﻟﺼﺤﻴﺢ ﻭﺍﺟﺪ ﻟﻠﻤﺎﺀ‪ ...‬ﻭﻣﻦ ﺷﺮﻉ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻠﺘﻴﻦ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٢٠‬ ‪.٥٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪368‬‬ ‫ﻗﺒﻞ ﺍﻟﻮﺗﺮ ﺛﻢ ﺑﺎﻥ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻟﻪ ﺃﻧﻪ ﺑﻘﻲ ﻣﻦ ﻗﻴﺎﻣﻪ ﺭﻛﻌﺘﺎﻥ ﺭﺩﻫﻤﺎ ﺇﻟﻴﻪ ﺑﺎﻟﻨﻮﻱ‬ ‫ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻠﺘﻴﻦ ﻗﺒﻞ ﺍﻟﻮﺗﺮ ﺛﻢ ﻳﻮﺗﺮ ﺑﻮﺍﺣﺪﺓ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫‪ 12 ٥‬ا‪ );R! )E‬وا‪:6,‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺭﺩ ﻓﺮﻳﻀﺔ ﻟﻨﺎﻓﻠﺔ ﻣﺜﻞ ﺃﻥ ﻳﺸﺮﻉ ﻓﻲ‬ ‫‬ ‫ﻧﻔﻼ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﻓﻲ‬‫ﻋﺼﺮ ﻓﻴﺘﺒﻴﻦ ﺃﻧﻪ ﻟﻢ ﻳﺼﻞ ﺍﻟﻈﻬﺮ ﻓﻠﻴﻨﻮ ﻣﺎ ﺷﺮﻉ ﻓﻴﻪ‬ ‫ﻓﺮﺽ ﻓﻴﺘﺒﻴﻦ ﺃﻧﻪ ﻗﺪ ﺻﻼﻩ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻪ ﻗﺒﻞ ﻭﻗﺘﻪ ﺛﻢ ﻳﺘﺒﻴﻦ ﻟﻪ ﺃﻧﻪ ﻗﺒﻞ‬ ‫ﺍﻟﻮﻗﺖ ﻻ ﻋﻠﻰ ﻋﻜﺴﻪ‪ ،‬ﻭﻫﻮ ﺭﺩ ﺍﻟﻨﺎﻓﻠﺔ ﻟﻠﻔﺮﻳﻀﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻌﻜﺲ ﺑﺼﺪﻕ ﺑﺄﻧﻬﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺑﺄﻧﻬﻢ ﻟﻢ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻟﺠﻮﺍﺯ ﻭﺍﻟﻤﺮﺍﺩ ﺍﻷﻭﻝ ﻓﺎﻟﺤﻖ ﺃﻧﻬﻢ ﻟﻢ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﺭﺩ ﺍﻟﻔﺮﻳﻀﺔ ﻟﻠﻨﺎﻓﻠﺔ ﺑﻞ ﻣﻨﻌﻪ‬ ‫ﻣﺨﺼﻮﺻﺎ ﻛﺎﻟﻨﻔﻞ‬ ‫‬‫‬ ‫ﻧﻔﻼ‬ ‫ﺑﻌﺾ‪ ...‬ﻭﻓﻲ ﺭﺩ ﻧﺎﻓﻠﺔ ﻟﻤﺜﻠﻬﺎ ﻗﻮﻻﻥ ﻣﺜﻞ ﺃﻥ ﻳﻘﺼﺪ‬ ‫ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺍﻟﻔﺮﺽ ﺃﻭ ﺍﻟﻤﺘﺄﺧﺮ ﻋﻨﻪ ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﻏﻴﺮﻩ ﻓﻴﺘﺒﻴﻦ ﻟﻪ ﺃﻧﻪ ﻗﺪ‬ ‫ﺻﻼﻩ ﺃﻭ ﺃﻧﻪ ﻳﺆﺧﺮﻩ ﻓﻴﺮﺩ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ‪ .‬ﻭﻻ ﺗﺠﺰﺉ ﻧﺎﻓﻠﺔ ﺭﺩﺕ ﻟﻔﺮﻳﻀﺔ ﻋﻦ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﺎﻓﻠﺔ ﻭﻓﺮﻳﻀﺔ ﻭﺟﻮﺯﺕ ﻫﺬﻩ ﺍﻟﻨﺎﻓﻠﺔ ﺍﻟﻤﺮﺩﻭﺩﺓ ﻟﻠﻔﺮﻳﻀﺔ ﻓﻼ ﺗﻜﺮﻳﺮ ﻣﻊ‬ ‫ﻗﻮﻟﻪ ﻗﺒﻠﻪ ﻋﻦ ﻧﺎﻓﻠﺔ ﺃﺧﺮﻯ ﻭﺗﺮﺩ ﺍﻟﻔﻀﻴﻠﺔ ﻟﻠﺴﻨﺔ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻜﺲ‬ ‫ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺗﺮﺩ ﺳﻨﺔ ﻷﺧﺮﻯ ﻭﻟﻨﻔﻞ ﻭﻳﺮﺩ ﻧﻔﻞ ﻟﺴﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﺑﻤﻨﻊ ﺫﻟﻚ ﻛﻠﻪ‪...‬‬ ‫ﻭﺻﺢ ﺭﺩ ﻣﻐﺮﺏﻟﻨﻔﻞ ﺑﻘﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫ﻭﺑﺈﺿﺎﻓﺔ ﺭﻛﻌﺔ ﺭﺍﺑﻌﺔ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﻏﻴﺮﻫﺎ ﻣﺎ ﻟﻢ ﻳﻘﻌﺪ ﻟﻠﺘﺤﻴﺎﺕ ﺍﻷﺧﻴﺮﺓ ﻟﺠﻮﺍﺯ‬ ‫ﺍﻟﻨﻔﻞ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻛﻤﺎ ﺟﺎﺯ ﻓﻲ ﺍﻟﻔﺮﺽ ﻭﺇﻥ ﺑﺪﺍ ﻟﻪ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ﺯﺍﺩ‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ﺇﻥ ﺷﺎﺀ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﻮﺗﺮ ﻳﺮﺩﻩ ﻟﻠﻨﻔﻞ ﺑﺈﺿﺎﻓﺔ ﺭﻛﻌﺔ ﺇﺫﺍ ﺃﺣﺮﻡ ﻟﻠﻮﺗﺮ‬ ‫ﺑﻮﺍﺣﺪﺓ ﺩﻭﻥ ﺗﻘﺪﻡ ﺷﻔﻊ ﺃﻭ ﺻﻼﺓ ﺛﻼﺛﺎ ﺑﻼ ﺗﺴﻠﻴﻢ ﻓﻲ ﺍﻟﺘﺤﻴﺎﺕ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٢٤‬ ‪.٥٢٥‬‬ ‫‪369‬‬‫‪ ٣٩‬ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻗﺎﻋﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﻇﻬﺮ ﻟﻪ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺘﺤﻴﺎﺕ ﺍﻷﻭﻟﻰ ﺭﺩ ﺫﻟﻚ ‬ ‫ﻧﻔﻼ ﻭﺳﻠﻢ ‬ ‫ﺇﺫﺍ ﺷﺮﻉ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻞ ﻳﺮﺩ ﻟﻠﻨﻔﻞ ﻭﻳﺰﻳﺪ ﺭﻛﻌﺘﻴﻦ‪ ...‬ﻭﺟﻮﺯ‬ ‫ﺍﻟﺮﺩ ﻓﻴﻬﻤﺎ ﻭﻟﻮ ﺟﺎﻭﺯ ﺍﻟﺘﺸﻬﺪ ﻣﺎ ﻟﻢ ﻳﺘﻤﻪ ﻟﻜﻦ ﻳﺮﺟﻊ ﻟﻸﺭﺽ ﺑﻼ ﺗﻜﺒﻴﺮ ﻭﻳﻤﺲ‬ ‫ﻗﺎﺋﻤﺎ ﻏﻴﺮ ﻣﺴﺒﺢ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻣﺎﻛﺚ‬ ‫ﻭﺟﻬﻪ ﺍﻷﺭﺽ ﻛﺎﻟﻤﺴﺒﺢ ﻓﻴﻘﻮﻡ ﺑﺎﻟﺘﻜﺒﻴﺮ ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺟﻴﺰ ﺫﻟﻚ ﺍﻟﺮﺩ ﻣﺎ ﻟﻢ ﻳﺴﻠﻢ‪.(١).‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٢٥‬ ‪.٥٢٨‬‬ ‫‪370‬‬ ‫‪٤٠‬‬ ‫‪s‬ﻼة ا‪MF$‬‬ ‫‪:+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺑﺘﺮﻏﻴﺐ ﻟﻜﻞ ﺃﺣﺪ ﻟﻠﻌﻴﺪﻳﻦ( ﻭﻗﻴﻞ‪ :‬ﺃﻟﺰﻡ ﻭﻟﻢ‬ ‫ﻳﻔﺮﺽ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ )ﺭﻛﻌﺘﺎﻥ()‪.(١‬‬ ‫‪:'$$L ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺭﻛﻌﺘﺎ ﺑﺘﻮﺟﻴﻪ ﻭﺇﺣﺮﺍﻡ ﻭﻗﺮﺍﺀﺓ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﺳﻮﺭﺓ( ﺗﺎﻣﺔ‬ ‫ﻭﻳﺠﺰﺉ ﺑﻌﻀﻬﺎ‪) ،‬ﻭﻧﺪﺏ ﻛﻮﻧﻬﺎ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ(‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪) :‬ﻭﺍﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ(‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﺾ ﻓﻲ ﺍﻷﻭﻟﻰ‪ :‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻐﺎﺷﻴﺔ‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﺾ ﻏﻴﺮ ﺫﻟﻚ )ﻭﺧﻄﺒﺔ ﺑﻌﺪ ﺗﺴﻠﻴﻢ( ﻳﺬﻛﺮ ﻓﻴﻬﺎ‬ ‫ﺳﺒﻌﺎ ﻭﻳﺠﻮﺯ ﺃﻗﻞ‬ ‫‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﻲ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻀﺤﻴﺔ ﻓﻲ ﺍﻷﺿﺤﻰ‪ ،‬ﻳﻜﺒﺮ ﻗﺒﻠﻬﺎ‬ ‫ﻗﺎﺋﻤﺎ ﺟﻠﺲ ﻭﺍﺣﺪﺓ ﺃﻭ ﺟﻠﺴﺘﻴﻦ‪ ،‬ﻭﻫﻲ ﻛﺨﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ﻓﻲ‬ ‫ﻭﺃﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﺧﻄﺐ ‬ ‫ﻭﻣﻨﻌﺎ)‪.(٢‬‬ ‫‬‫ﺟﻮﺍﺯﺍ‬ ‫‬‫ﺍﻟﻜﻴﻔﻴﺔ ﻭﻭﺟﻮﺏ ﺍﻹﻧﺼﺎﺕ ﻭﺣﻜﻢ ﻣﻦ ﻟﻐﺎ ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‬ ‫‪ ٣‬و'‪:‬‬ ‫ﺷﺒﺮﺍ ﻣﻊ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻣﻦ ﺍﺭﺗﻔﺎﻉ( ﻟﻠﺸﻤﺲ ﻗﺪﺭ ﺭﻣﺢ ﺍﺛﻨﻲ ﻋﺸﺮ ‬ ‫ﻭﺗﺄﺧﻴﺮﺍ ﻟﻔﻄﺮ ﻹﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﺒﺪﻥ ﻟﻠﺰﻭﺍﻝ‪...‬‬ ‫‬‫ﺗﻌﺠﻴﻞ ﺍﻷﺿﺤﻰ ﻟﻴﺸﺘﻐﻠﻮﺍ ﺑﺎﻟﺬﺑﺢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٢٩‬ﻭﺍﻟﺠﺎﻣﻊ ﻷﺑﻲ ﺟﻌﻔﺮ ﺝ ‪ ٢‬ﺹ ‪ ٤٠٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٣٠/٥٢٩‬‬ ‫‪371‬‬‫‪ ٤٠‬ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬ ‫ﻭﺇﻥ ﺻﺢ ﺍﻟﻌﻴﺪ ﺑﻌﺪﻩﺍﻟﺰﻭﺍﻝ‪‬‬ ‫ﺃﺧﺮﺕ ﺻﻼﺗﻪ ﻟﺼﺒﺢ ﻏﺪ ﺃﻭ ﻣﺎ ﺑﻌﺪ ﺻﺒﺤﻪ‪..‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺒﺮﺯ ﺇﻟﻴﻪ ﻣﺘﻰ ﺟﺎﺀ ﺧﺒﺮﻩ ﻭﻟﻮ ﺑﺎﻟﻌﺸﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺼﻠﻮﺍ ﺍﻟﻌﺼﺮ‪ ...‬ﻭﺇﻥ‬ ‫ﻟﻴﻼ‪.(١)...‬‬‫ﻟﻴﻼ ‪‬‬ ‫ﺃﺧﺮﻭﻫﺎ ﻟﻐﺪ ﻭﻻ ﺗﺼﻠﻰ ‬‫ﺻﺢ ‬ ‫‪:77T ٤‬‬ ‫‪ ١‬ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﻨﺰﻝ ﻭﺣﺾ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻟﻘﺮﻯ ﻭﺃﺣﺴﻦ ﺍﻟﻠﺒﺎﺱ‬ ‫ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻤﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﺣﺘﻰ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺃﺑﻜﺎﺭ ﺍﻟﺨﺪﻭﺭ‪.‬‬ ‫‪ ٢‬ ﻳﻨﺒﻐﻲ ﺍﻟﺬﻫﺎﺏ ﻣﻦ ﻃﺮﻳﻖ ﻭﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺁﺧﺮ ﻛﻤﺎ ﻓﻌﻞ ﮊ ‪ ...‬ﻭﺟﺎﺯ‬ ‫ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﻟﺨﺮﻭﺝ ﻟﻤﻦ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺲ ﺃﻭ ﻣﺎﻝ‪.‬‬ ‫‪ ٣‬ ﻭﺍﻷﻛﻞ ﻓﻲ ﺍﻟﻔﻄﺮ ﻗﺒﻠﻬﺎ ﻭﻓﻲ ﺍﻟﻨﺤﺮ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ ٤‬ ﻭﺳﻦ ﻓﻴﻬﺎ ﺍﺳﺘﻴﺎﻙ ﺑﺂﺭﺍﻙ ﺃﻭ ﺑﺸﺎﻡﺷﺠﺮ ﻋﻈﻴﻢ ﺍﻟﺮﺍﺋﺤﺔ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪.‬‬ ‫‪ ٥‬ ﺍﻟﺘﻄﻴﺐ ﺑﺎﻟﻄﻴﺐ‪.‬‬ ‫‪ ٦‬ ﺍﻻﻏﺘﺴﺎﻝ‪.‬‬ ‫‪ ٧‬ ﺃﺣﺴﻦ ﺍﻟﻠﺒﺎﺱ)‪.(٢‬‬ ‫‪F ٥‬د ا‪:M$; +‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﺗﺼﻠﻰ ﺑﺎﺛﻨﻴﻦ ﺛﻠ ﺜﺎ ﺑﺈﻣﺎﻡ( ﻭﺇﻥ ﺑﺮﺟﻠﻴﻦ ﺃﻭ‬ ‫ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﺃﻭ ﺑﺨﻤﺴﺔ ﻭﺍﻹﻣﺎﻡ ﺳﺎﺩﺱ ﺃﻭ ﺳﺒﻌﺔ ﺃﻭ ﻋﺸﺮﺓ ﺃﻗﻮﺍﻝ ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ‬ ‫ﺃﺣﺪﺍ ﺻﻠﻰ ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﻳﺨﻄﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺨﻄﺐ‪ ...‬ﻭﻫﻞ ﻳﺘﻢ ﺍﻟﻌﺪﺩ ﻭﻟﻮ ﺑﻨﺴﺎﺀ ﺃﻭ‬ ‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٣١/٥٣٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٣٤‬ﻭﺍﻟﺠﺎﻣﻊ ﻷﺑﻲ ﺟﻌﻔﺮﺝ ‪ ٢‬ ﺹ ‪ ،٤١٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٨٤/٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪372‬‬ ‫ﻋﺒﻴﺪ ﺃﻡ ﻻ ﻗﻮﻻﻥ‪ ...‬ﻭﺟﺎﺯ ﻹﻣﺎﻡ ﺃﻥ ﻳﺼﻠﻴﻬﺎ ﺑﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻨﻮﻋﻴﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ‬ ‫ﻓﻘﻂ ﺇﻥ ﻟﻢ ﻳﺤﻀﺮﻫﺎ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻃﻔﺎﻝ ﺃﻭ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ)‪.(١‬‬ ‫‪ #,- ٦‬ر‪:L‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺎﺭﻙ ﺻﻼﺗﻬﺎﺻﻼﺓ ﺍﻟﻌﻴﺪﻻ ﻟﻌﺬﺭ ﺧﺴﻴﺲ(‬ ‫ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺃﻭ ﺍﻷﻣﺼﺎﺭ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﻷﺛﻤﻮﺍ‬ ‫ﺑﻪ‪ ...‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺍﻟﺘﺨﻠﻒ ﻋﻨﻬﺎ ﺇﻻ ﻟﻌﺬﺭ‪.(٢)...‬‬ ‫‪ #,- ٧‬ا'‪:$R $Q,‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻞ ﻳﻜﺒﺮ ﻓﻴﻬﺎ ﺑﺴﺒﻊ ﺃﻭ ﺗﺴﻊ ﺃﻭ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺃﻭ‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﺑﺜﻼﺙ ﻋﺸﺮﺓ؟ ﺃﻗﻮﺍﻝ( ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﻭﻝ‪ ...‬ﻓﺎﻷﻭﻝ ﻳﻜﺒﺮ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ﻓﻲ ﺍﻷﻭﻟﻰ ‬ ‫ﻭﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺛﻼﺛﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻭﻝ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻭﻫﻮ ﺗﻜﺒﻴﺮ ﺳﺒﻊ‪...‬‬ ‫ﺧﻤﺴﺎ ﺃﻭ ﻓﻲ ﺍﻷﻭﻟﻰ‬ ‫‬‫ﺃﺭﺑﻌﺎ ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻷﻭﻟﻰ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ‬ ‫ﻧﻘﺼﺎ ﻋﻠﻰ ﻫﺬﺍ ﻳﻌﻨﻲ ﺍﻟﻌﺪﺩ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ‬ ‫ﺳ ﺘﺎ ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺛﻼﺛﺎ‪) ...‬ﻭﻣﻦ ﺗﻌﻤﺪ ﺯﻳﺎﺩﺓ ﺃﻭ ‬ ‫ﺍﻷﻗﺎﻭﻳﻞ ﺃﻋﺎﺩ ﻭﻣﻦ ﻋﺰﻡ ﻋﻠﻰ ﻗﻮﻝ ﺑﺄﻥ ﺃﺣﺮﻡ ﻋﻠﻴﻪ ﻓﻌﻤﻞ ﻟﻐﻴﺮﻩ ﻓﻔﻲ ﺇﻋﺎﺩﺗﻪ ﻗﻮﻻﻥ‪...‬‬ ‫ﻧﻘﺼﺎ ﻓﻼ ﻳﻌﻴﺪ ﺣﺘﻰ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﺛﻼﺙ ﺗﻜﺒﻴﺮﺍﺕ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﺯﻳﺎﺩﺓ ﺃﻭ ‬ ‫ﻧﻘﺼﺎ‬ ‫ﺗﻜﺒﻴﺮﺗﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺒﻄﻞ ﺇﻥ ﺗﻌﻤﺪ ﺯﻳﺎﺩﺓ ﻭﻟﻮ ﺯﺍﺩ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ‬ ‫ﺃﻋﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﻨﻘﺺ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ‪ ،‬ﻭﺍﻟﺘﻜﺒﻴﺮ ﻓﻲ ﺍﻷﻭﻟﻰ ﻗﺒﻞ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﺇﺟﻤﺎ ﻋﺎ ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺒﻠﻬﺎ ﻭﻓﺎﻗﺎ ﻟﺒﻌﺾ ﻭﺧﻼﻓﺎ ﻵﺧﺮﻳﻦ‪) ،‬ﻭﻣﻦ ﻟﻢ ﻳﺤﺴﻨﻪ(‬ ‫ﺃﻱ‪ :‬ﺍﻟﺘﻜﺒﻴﺮ )ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺑﻼ ﺗﻜﺒﻴﺮ ﻭﻧﻮﺍﻫﻤﺎ ﻟﻠﻌﻴﺪ(‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﺭﻛﻌﺔ ﻓﻼ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٣٤/٥٣٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٣٥/٥٣٤‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٣٥‬ ‪ ،٥٣٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ،٨٦‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺹ ‪.٥٧٢/٥٧١‬‬ ‫‪373‬‬‫‪ ٤٠‬ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬ ‫‪ #,- ٨‬ا‪Q+‬ق ‪s UR‬ﻼة ا‪:F$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻓﺎﺗﻪ ﺍﻹﻣﺎﻡ ﺑﺸﻲﺀ ﺍﺳﺘﺪﺭﻛﻪ( ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ ﺃﻭ‬ ‫ﻓﻲ ﺣﻴﻨﻪ‪ ،‬ﻭﺃﺩﺭﻛﻪ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻭ ﻗﺒﻞ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬ ‫ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ )ﺇﻥ ﻋﻠﻢ ﻣﺎ ﻛﺒﺮ ﻓﻲ ﺍﻷﻭﻟﻰ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺪﺭﻙ ﻣﺎ ﻓﺎﺕ ﻣﻨﻬﺎ‬ ‫ﻛﺎﻟﺠﻨﺎﺯﺓ‪) ،‬ﻭﺇﻻ ﺍﺳﺘﺪﻝ ﺑﻤﺎ ﻳﻜﺒﺮ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺩﻟﻪ ﺃﻣﻴﻦ ﺃﻭ ﻣﻦ ﺻﺪﻗﻪ‪) (...‬ﻭﺇﻥ‬ ‫ﻓﺎﺗﻪ ﺑﻬﻤﺎ( ﺃﻱ‪ :‬ﺑﺎﻟﺮﻛﻌﺘﻴﻦ‪ ...‬ﺩﺧﻞ ﺇﻟﻴﻪ ﺇﻥ ﺑﺎﻥ ﻟﻪ ﻣﺎ ﻛﺒﺮ ﺑﺄﻣﻨﺎﺀ ﺃﻭ ﺑﻤﻦ ﻳﺜﻖ‬ ‫ﺑﻪ(‪ ...‬ﻭﺿﺤﺖ ﻋﻨﺪ ﺑﻌﺾ ﺇﻥ ﺩﺧﻞ ﺑﻼ ﻋﻠﻢ ﻋﻠﻰ ﻋﺪﻭ ﻣﺨﺼﻮﺹ ﺇﻥ ﻭﺍﻓﻖ‬ ‫ﺍﻟﻌﺪﺩ ﻭﺇﻻ ﺃﻋﺎﺩ‪.(١)...‬‬ ‫‪ #,- ٩‬ا'‪:;Q 17‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻓﻲ ﺍﻟﺘﻨﻔﻞ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﺧﻼﻑ‪ ،‬ﻓﻌﻨﺪﻧﺎ ﻳﺘﻨﻔﻞ‬ ‫ﻗﺒﻠﻬﺎ ﻻ ﺑﻌﺪﻫﺎ ﺇﻟﻰ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻠﻮﻥ ﺍﻟﻨﻔﻞ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﻄﺮ ﻭﻗﺒﻠﻪ‪ ،‬ﻭﻗﺒﻞ‬ ‫ﺻﻼﺓ ﺍﻷﺿﺤﻰ ﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻨﻔﻞ ﻗﺒﻠﻬﻤﺎ ﻻ ﺑﻌﺪﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ :‬ﻭﻻ)‪.(٢‬‬ ‫‪ #,- ١٠‬ا'‪ #+$‬وا'‪ D‬ٴ ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﻤﺘﻴﻤﻢ ﻭﻣﺘﻮﺿﺊ ﻓﻴﻬﺎ( ﺃﻱ‪ :‬ﻓﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‬ ‫ﻛﻐﻴﺮﻫﺎ ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻬﺎ ﺇﻻ ﺫﻟﻚ ﻓﻀﻞ ﻣﻐﺘﺴﻞ‪ (...‬ﻭﻟﻤﻐﺘﺴﻞ ﻣﻦ ﺟﻨﺎﺑﺔ ﺃﻭ ﺣﻴﺾ‬ ‫ﺃﻭ ﻧﻔﺎﺱ ﺑﻌﺪ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻌﻴﺪ ﺃﻓﺎﺽ ﻣﺎﺀ ﻭﻟﻮ ﺑﻼ ﺩﻟﻚ ﻭﻻ ﺗﻌﻤﻴﻢ ﻭﻧﻮﺍﻩ ﻟﻬﺎ‪،‬‬ ‫ﺃﻱ‪ :‬ﻧﻮﻯ ﺍﻟﻤﺎﺀ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻱ‪ :‬ﻧﻮﻯ ﺍﻏﺘﺴﺎﻟﻪ ﺑﻪ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﻟﻐﺴﻞ ﺍﻷﻭﻝ‬ ‫ﻭﻫﻮ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﺃﻭ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﻓﻀﻞ ﺍﻟﻤﻐﺘﺴﻞ‬ ‫ﺃﻳﻀﺎ‪ ...‬ﻭﻻ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﺇﻻ ﺑﺘﻜﺒﻴﺮ ﺇﻣﺎﻣﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﻣﺎﻡ ﻳﻔﺼﻞ ﺗﻜﺒﻴﺮﻩ‬ ‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٣٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٨٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٣٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪374‬‬ ‫ﺑﺘﻜﺒﻴﺮ ﺍﻟﻤﺄﻣﻮﻡ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻐﺴﻞ ﻏﺴﻞ ﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ ﻭﺭﺟﻠﻴﻪ ﺇﻟﻰ‬ ‫ﺍﻟﻜﻌﺒﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﺮﻛﺒﺘﻴﻦ ﻭﻭﺟﻬﻪ ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻀﻞ ﺍﻟﻤﻐﺘﺴﻞ)‪.(١‬‬ ‫‪ 1  ١١‬اﻹم ‪ F0‬ا ﻼة‪:‬‬ ‫ﺍﺧﺘﻠﻔﺖ ﺳﻴﺮﺓ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﺨﻄﺐ ﺇﺫﺍ ﺳﻠﻢ‪،‬‬ ‫ﻗﺎﺋﻤﺎ ﻭﺗﻜﻮﻥ ﻟﻪ ﺟﻠﺴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﻠﺴﺘﺎﻥ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺨﻄﺐ ‬ ‫ﻗﺎﻋﺪﺍ)‪.(٢‬‬ ‫ﻳﺨﻄﺐ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٤٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٤١‬‬ ‫‪375‬‬ ‫‪٤١‬‬ ‫‪s‬ﻼة اﻼ)‬ ‫)ا‪,‬ف وا‪K‬ف وا  )(‬ ‫‪:+>7 ١‬‬ ‫ﺍﺣﺘﺠﺎﺏ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻫﻤﺎ ﺣﻘﻴﻘﺔ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺨﺴﻮﻑ ﻓﻲ‬ ‫ﺍﻟﻘﻤﺮ ﻭﺍﻟﻜﺴﻮﻑ ﻓﻲ ﺍﻟﺸﻤﺲ ﻭﻗﻴﻞ ﺑﻌﻜﺴﻪ‪...،‬ﻭﺍﻟﺰﻟﺰﻟﺔ ﺗﺤﺮﻙ ﺍﻷﺭﺽ ﺑﺸﺪﺓ‬ ‫ﻳﺤﺴﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺗﺴﻘﻂ ﺍﻟﻤﺒﺎﻧﻲ)‪.(١‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﻟﻜﺎﻟﺨﺴﻔﻴﻦ ﻭﺍﻟﺰﻟﺰﻟﺔ ﺭﻛﻌﺘﺎﻥ()‪.(٢‬‬ ‫‪:'$$L ٣‬‬ ‫ﻭﺗﺴﺒﻴﺤﺎ ﻓﺮﻛﻌﺔ ﺩﻭﻧﻬﺎ ﻻ ﺭﻛﻌﺘﺎﻥ ﻓﻲ ﺭﻛﻌﺔ‬ ‫‬‫ﻭﺗﻌﻈﻴﻤﺎ‬ ‫‬‫)ﺭﻛﻌﺔ ﻃﻮﻳﻠﺔ ﻗﺮﺍﺀﺓ‬ ‫ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﺫﺍ ﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻧﺨﺴﻒ ﺍﻟﻘﻤﺮ ﻓﺼﻠﻮﺍ ﻛﺈﺣﺪﻯ ﺻﻼﺓ‬ ‫ﺻﻠﻴﺘﻤﻮﻫﺎ«)‪ ،(٣‬ﻭﻟﺮﻭﺍﻳﺔ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﻋﻨﻪ ﺃﻧﻬﺎ ﺭﻛﻌﺘﺎﻥ‬ ‫ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﺭﻛﻮﻉ ﻭﺳﺠﺪﺗﺎﻥ ﻭﺫﻟﻚ ﺃﻭﻓﻖ ﺑﺎﻷﺻﻮﻝ ﻭﺃﻛﺜﺮ ﺭﻭﺍﻳﺔ ﻓﻴﻘﺪﻡ ﻋﻠﻰ‬ ‫ﺣﺪﻳﺚ ﺭﻛﻌﺘﻴﻦ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻨﺎﺱ ﺗﺮﻛﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﻗﺎﻡ ﺑﻬﺎ ﻛﻔﻰ‪ ،‬ﻭﻫﻲ ﺃﻭﻛﺪ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٨٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٢‬ﻭﺍﻟﺠﺎﻣﻊ ﻷﺑﻲ ﺟﻌﻔﺮ ﺝ ‪ ٢‬ﺹ ‪ ،٤٢٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٨٩‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺒﻴﻬﻘﻲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪376‬‬ ‫ﺃﻫﻞ ﺍﻟﻤﺼﺮ ﻭﺍﻟﻘﺮﻳﺔ ﻭﻗﻴﻞ‪ :‬ﻻ ﺻﻼﺓ ﻟﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺘﻤﻌﻮﻥ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‬ ‫ﻳﺬﻛﺮﻭﻥ ﻭﻳﺪﻋﻮﻥ ﺣﺘﻰ ﻳﺰﻭﻝ ﻭﺇﻥ ﻟﻢ ﻳﺠﺘﻤﻌﻮﺍ ﻓﻼ ﺿﻴﺮ‪ ،‬ﻭﺇﻥ ﻗﺮﺅﻭﺍ ﺍﻟﻘﺮﺁﻥ ﺑﺪﻝ‬ ‫ﺍﻟﺼﻼﺓ ﻛﻔﻰ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻷﺣﺎﺩﻳﺚ ﺻﻼﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪) ...‬ﺑﻔﺬ‬ ‫ﻭﺑﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻣﺎ ﻟﻢ ﺗﺰﻝ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ‬ ‫ﺯﺍﻟﺖ ﺃﻭ ﺃﺭﺍﺩ ﻭﻗﺖ ﺍﻟﺨﺴﻮﻑ ﺃﻭ ﻧﺤﻮﻩ ﻻ ﺑﻌﺪ ﺯﻭﺍﻟﻪ‪) ...‬ﻭﻫﻞ ﻳﺠﻬﺮ ﻓﻴﻬﻤﺎ‬ ‫ﺟﻬﺮﺍ ‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺎﺩ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﺭﻭﻱ‬ ‫ﺑﺎﻟﻘﺮﺍﺀﺓ( ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ‬ ‫ﺃﻧﻪ ﮊ ﻗﺎﻝ‪» :‬ﻳﺠﻬﺮ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ«)‪) ...(١‬ﺃﻭ ﻳﺴﺮ؟ ﻗﻮﻻﻥ‪ (...‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ‬ ‫‬ ‫ﻃﻮﻳﻼ ﻳﻘﺮﺃ ﺛﻢ ﺭﻛﻊ‬ ‫ﺭﻛﻌﺘﺎﻥ ﻓﻲ ﺭﻛﻌﺔ ﻛﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ! ﺃﻧﻪ ﺻﻼﻫﻤﺎ ﻓﻘﺎﻡ‬ ‫ﻃﻮﻳﻼ ﺩﻭﻥ ﺍﻷﻭﻝ ﺛﻢ ﺭﻓﻊ ‬ ‫ﻗﺎﺋﻼ‬‫‬‫‬ ‫ﻃﻮﻳﻼ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻷﻭﻝ ﺛﻢ ﺭﻛﻊ‬‫‬ ‫ﻃﻮﻳﻼ ﺛﻢ ﻗﺎﻡ‬ ‫ﺳﻤﻊ ﺍﷲ ﻟﻤﻦ ﺣﻤﺪﻩ ﻭﺳﺠﺪ ﺳﺠﺪﺗﻴﻦ ﻃﻮﻳﻠﺘﻴﻦ ﺛﻢ ﺳﺠﺪﺗﻴﻦ ﺩﻭﻧﻬﻤﺎ ﻭﺳﻠﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺳﺠﺪ ﺳﺠﺪﺗﻴﻦ ﻓﻘﻂ ﺑﻼ ﺇﻃﺎﻟﺔ ﻭﻓﻲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ‪» :‬ﺧﺴﻔﺖ‬ ‫ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺼﻠﻰ ﺑﺎﻟﻨﺎﺱ ﻓﻘﺎﻡ ﻓﺄﻃﺎﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺛﻢ ﺭﻛﻊ‬ ‫ﻓﺄﻃﺎﻝ ﺍﻟﺮﻛﻮﻉ ﺛﻢ ﻗﺎﻡ ﻓﺄﻃﺎﻝ ﺍﻟﻘﻴﺎﻡ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﺛﻢ ﺭﻛﻊ ﻓﺄﻃﺎﻝ‬ ‫ﺍﻟﺮﻛﻮﻉ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺮﻛﻮﻉ ﺍﻷﻭﻝ‪ ،‬ﺛﻢ ﺳﺠﺪ ﻓﺄﻃﺎﻝ ﺍﻟﺴﺠﻮﺩ ﺛﻢ ﻓﻌﻞ ﻓﻲ ﺍﻟﺮﻛﻌﺔ‬ ‫ﺍﻷﺧﺮﻯ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﺍﻷﻭﻟﻰ ﺛﻢ ﺍﻧﺼﺮﻑ ﻭﻗﺪ ﺗﺠﻠ‪‬ﺖ ﺍﻟﺸﻤﺲ ﻓﺨﻄﺐ«)‪.(٢‬‬ ‫‪ #,- ٤‬ا‪: )QK‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻃﻬﺎ ﺧﻄﺒﺔ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻷﺻﺢ(‪،‬‬ ‫ﻭﺃﻣﺎ ﺧﻄﺒﺘﺔ ﮊ ﻳﻮﻡ ﻣﺎﺕ ﻭﻟﺪﻩ ﻓﻠﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻟﻤﻮﺕ ﻭﻟﺪﻩ ﮊ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺧﻄﺐ ﻟﻴﺰﺟﺮﻫﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٦/٥٤٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٠/٨٩‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٥/٥٤٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٠‬‬ ‫‪377‬‬‫‪ ٤١‬ ﺻﻼﺓ ﺍﻟﻌﻼﻣﺔ )ﺍﻟﻜﺴﻮﻑ ﻭﺍﻟﺨﺴﻮﻑ ﻭﺍﻟﺰﻟﺰﻟﺔ(‬ ‫‪ #,- ٥‬ا ‪:$R )+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺑﻔﺬ ﻭﺑﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﻮﻗﺖ( ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯ‬ ‫ﺻﻼﺗﻬﺎ ‪‬‬ ‫ﻓﺬﺍﻓﺮ ﺩﺍﺃﻭ ﺟﻤﺎﻋﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺼﻠﻰ ﺑﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﻘﻤﺮ ﻭﻓﺮﺍﺩﻯ‬ ‫ﻓﻲ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺼﻠﻰ ﺑﺠﻤﺎﻋﺔ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٠‬‬ ‫‪378‬‬ ‫‪٤٢‬‬ ‫‪s‬ﻼة ا‪7‬ا‪1R‬‬ ‫‪:>7 ١‬‬ ‫ﺟﻤﻊ ﻧﺎﻓﻠﺔ ﻭﻫﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺃﻗﻠﻬﺎ ﺭﻛﻌﺔ ﻭﻻ ﺣﺪ ﻷﻛﺜﺮﻫﺎ‪.‬‬ ‫‪:+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺭﻏﺐ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ ﻭﻻ ﻏﺎﻳﺔ ﻷﻛﺜﺮﻫﺎ( ﻗﺎﻝ ﮊ ‪:‬‬ ‫»ﻛﺼﻼﺓ ﺧﻴﺮ ﻣﻮﺿﻮﻉ ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﻘﻠﻞ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﺜﺮ«)‪ .(١‬ﻭﻣﻌﻨﻰ ﻣﻮﺿﻮﻉ‬ ‫ﻣﻘﺼﻮﺩ ﻳﻘﺼﺪﻩ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﺃﻭ ﻣﻬﻴﺄ ﻳﻨﺎﻟﻪ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﻣﻌﻨﻰ‪ :‬ﻓﻤﻦ ﺷﺎﺀ‪ ...‬ﺇﻟﺦ‪،‬‬ ‫ﺍﻟﺘﻠﻮﻳﺢ ﻛﻴﻒ ﻻ ﺗﻜﺜﺮ ﻣﻨﻪ ﻭﻫﻮ ﺳﻬﻞ‪ ،‬ﺃﻭ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﺣﺪ ﻓﻴﻪ‪ ...‬ﺃﻭ ﻣﻌﻨﺎﻩ ﺃﻧﻚ‬ ‫ﻣﻜﺜﺮ ﺳﻮﺍﺀ ﺃﻛﺜﺮﺕ ﺃﻡ ﺃﻗﻠﻠﺖ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﺎ ﺟﻌﻞ ﻟﺬﻛﺮ ﺍﷲ ﻭﺍﻟﺼﻼﺓ ﻓﻘﻠﻴﻠﻪ‬ ‫ﻛﺜﻴﺮ«)‪ ،(٢‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﮊ ‪» :‬ﺃﻧﻪ ﻳﺼﻠﻲ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﻴﻦ ﻭﺑﻌﺪﻩ ﺭﻛﻌﺘﻴﻦ‬ ‫)‪(٣‬‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﻭﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ ﺭﻛﻌﺘﻴﻦ ﻭﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﻴﻦ« ‪ .‬ﻭﺭﻭﻱ »ﻗﺒﻞ ﺍﻟﻈﻬﺮ ‬ ‫ﺳﺤﺮﺍ‪ ،‬ﻭﻣﻦ ﺩﺧﻞ ﻧﺎﻓﻠﺔ ﻭﺃﻓﺴﺪﻫﺎ ﺃﻭ ﻓﺴﺪﺕ ﻋﻠﻴﻪ‬ ‫‬‫ﻭﺑﻌﺪﻩ ﺭﻛﻌﺘﻴﻦ«‪ ...‬ﻭﺭﻛﻌﺘﺎﻥ‬ ‫ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻴﺪﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻴﺪﻫﺎ ﻛﻤﺎ ﻻ ﻳﻌﻴﺪﻫﺎ ﺇﻥ ﺩﺧﻠﻬﺎ ﺑﻤﺎ ﻻ ﻳﺠﻮﺯ)‪.(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺒﻴﻬﻘﻲ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ،٥٤٨/٥٤٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٢‬‬ ‫‪379‬‬‫‪ ٤٢‬ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ‬ ‫‪:'$$L ٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻫﻲ ﻣﺜﻨﻰ ﻣﺜﻨﻰ( ﺃﻱ‪ :‬ﺭﻛﻌﺘﻴﻦ ﺭﻛﻌﺘﻴﻦ ﻭﻳﺴﻠﻢ ﺑﻌﺪ‬ ‫ﻛﻞ ﺭﻛﻌﺘﻴﻦ‪) .‬ﻭﻟﻮ ﺑﻨﻬﺎﺭ( ﻭﻗﻴﻞ‪ :‬ﻛﺎﻟﻔﺮﻳﻀﺔ ﻭﺍﺣﺪﺓ ﺑﺘﺴﻠﻴﻢ ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﺗﺮ ﺭﻛﻌﺔ‬ ‫ﻭﻫﻮ ﻓﺮﺽ ﻋﻨﺪ ﺑﻌﺾ‪ ...‬ﺃﻭ ﺭﻛﻌﺘﺎﻥ ﻛﺎﻟﻔﺠﺮ ﻭﻛﺼﻼﺓ ﺍﻟﻤﺴﺎﻓﺮ ﺭﻛﻌﺘﻴﻦ ﺃﻭ ﺛﻼﺙ‬ ‫ﻛﺎﻟﻤﻐﺮﺏ ﺃﻭ ﺃﺭﺑﻊ ﻛﺎﻟﻈﻬﺮ ﺑﻼ ﻣﺠﺎﻭﺯﺓ ﻟﻸﺭﺑﻊ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺑﺴﺖ ﻭﺛﻤﺎﻥ ﻛﻤﺎ‬ ‫ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﻣﻜﺔ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﻓﻲ ﺍﻟﻀﺤﻰ ﺛﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ ﺑﺄﺭﺑﻊ‬ ‫ﺗﺤﻴﺎﺕ ﻭﺗﺴﻠﻴﻤﻪ ﻭﺍﺣﺪﺓ ﺁﺧﺮﻫﻦ ﻭﺧﻤﺲ ﻭﺳﺒﻊ ﻭﺃﻛﺜﺮ ﻛﻞ ﺫﻟﻚ ﺑﺘﺤﻴﺔ ﻋﻨﺪ ﻛﻞ‬ ‫ﺭﻛﻌﺘﻴﻦ ﻭﺗﺤﻴﺔ ﻋﻨﺪ ﺍﻟﺨﺘﺎﻡ‪) ...‬ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﺳﻮﺭﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ( ﻭﺃﺟﺎﺯ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﻓﻠﺔ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﺣﺪﻫﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺮﻛﻌﺎﺕ ﺃﻭ ﻓﻲ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺴﻮﺭﺓ ﺃﻭ‬ ‫ﻏﻴﺮ ﺫﻟﻚ‪) ...‬ﺑﻘﻴﺎﻡ ﻭﺗﻄﻬﺮ ﺇﻻ ﻣﻦ ﻋﺬﺭ ﻭﺟﻮﺯﺕ ﺑﺘﻴﻤﻢ ﻭﻗﻌﻮﺩ( ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫ﻗﺎﺋﻤﺎ«)‪ ،(١‬ﻓﺄﺛﺒﺖ ﻟﻪ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﺃﻥ ﺫﻟﻚ‬ ‫»ﺻﻼﺓ ﺃﺣﺪﻛﻢ ﻗﺎﻋﺪ ﺍ ﻣﺜﻞ ﻧﺼﻒ ﺻﻼﺗﻪ ‬ ‫ﻓﻲ ﻧﻔﻞ ﻭﻗﺪ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻟﻤﺎ ﺭﺩﻫﺎ ﺇﻟﻰ ﺍﻟﻨﺼﻒ ﻓﻲ ﺍﻷﺟﺮ ﺇﺫ ﻟﻮ ﻟﻢ ﻳﻘﺪﺭ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻟﺘﻢ ﻟﻪ ﺍﻷﺟﺮ ﺳﻮﺍﺀ ﻓﺮﺽ ﺃﻭ ﻧﻔﻞ )ﻭﺇﻳﻤﺎﺀ ﻭﻣﻊ ﻣﺸﻲ ﻭﺇﻥ ﻣﻊ ﺻﺤﺔ‬ ‫ﻭﻭﺟﻮﺩﻫﺎ ﻣﺎﺀ ﻭﻋﺪﻡ ﺿﺮﻭﺭﺓ ﻭﻋﻠﻰ ﺩﺍﺑﺔ ﺑﻼ ﺿﺮﻭﺭﺓ‪ ...‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺃﻥ ﺗﺼﻠﻲ ﻛﻞ‬ ‫ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﺴﻨﻦ ﺑﻤﺎ ﺗﺆﺩﻱ ﺑﻪ ﺍﻟﻔﺮﺍﺋﺾ ﺳﻮﻯ ﺍﻟﺘﻜﻴﻴﻒ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﺼﻠﻲ‬ ‫ﺍﻟﻨﻔﻞ ﺑﺎﻟﺘﻜﻴﻴﻒ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﺍﻟﺘﻜﺒﻴﺮ ﻓﻼ ﻳﺘﻨﻔﻞ ﻣﻦ ﺭﺟﻊ ﺇﻟﻴﻬﻤﺎ)‪.(٢‬‬ ‫‪R #,- ٤‬ا‪ qf‬ا‪7‬ا‪:1R‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﺗﻘﻀﻲ ﻓﺎﺋﺘﺘﻬﺎ( ﺃﻱ‪ :‬ﺍﻟﻨﻮﺍﻓﻞ ﻣﺜﻞ ﺃﻥ ﻳﻔﻮﺗﻪ‬ ‫ﺍﻟﻨﻔﻞ ﺍﻟﺬﻱ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻓﻼ ﻳﺼﺢ ﻟﻪ ﻗﻀﺎﺅﻩ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﻀﻰ ﺳﻨﺔ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻭﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﺳﻨﺔ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺟﺎﺯ ﺟﻌﻠﻬﺎ ﻻﺣﺘﻴﺎﻁ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﻔﺮﻭﺿﺔ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺯﺭﻋﺔ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪ ٥٤٨‬ ‪ ،٥٥١‬ﻭﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺹ ‪ ٥٧٣‬ ‪.٥٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪380‬‬ ‫ﺃﻳﻀﺎ ﻏﻴﺮ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻤﻐﺮﺏ‬ ‫ﻭﺍﻟﻤﺴﻨﻮﻧﺔ ﺍﻟﻤﺆﻛﺪﺓ )ﻭﺟﻮﺯ ﺟﻌﻞ ﺍﻟﺴﻨﻦ ‬ ‫ﻟﻠﺤﻮﻃﺔ ﻋﻠﻰ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﺴﻨﻦ( ﻭﺭﺧﺺ ﺃﻥ ﻳﺤﺘﺎﻁ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺮﺽ )ﻭﺇﻥ ﺑﻬﻤﺎ( ﺑﺮﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻤﻐﺮﺏ ﻭﻻ ﻳﺤﺘﺎﻁ ﺑﺎﻟﻮﺗﺮ ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﺍﻟﺠﻮﺍﺯ )ﻭﺑﺼﻼﺓ ﻣﺪﺭﻛﺔ ﻣﻊ ﺇﻣﺎﻡ ﻭﻗﺪ ﺻﻠﻴﺖ ﻗﺒﻠﻪ()‪.(١‬‬ ‫‪ 17 #,- ٥‬ا و^) واﻷ^‪ $‬و!‪:+>2‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺼﻠﻲ ﺯﻭﺟﺔ ﻭﺃﺟﻴﺮ ﻭﻣﻘﺎﺭﺽ ﺑﻼ ﺇﺫﻥ ﺭﻛﻌﺘﻲ‬ ‫ﺍﻟﻔﺠﺮ ﻭﺍﻟﻤﻐﺮﺏ ﻭﺻﻼﺓ ﺍﻟﻮﺗﺮ ﻭﺍﻟﺴﺠﺪﺓ ﻭﺍﻟﺠﻨﺎﺯﺓ ﻭﺍﻟﺨﻔﻴﻦ ﻭﺍﻟﺰﻟﺰﻟﺔ ﻭﻗﻴﺎﻡ‬ ‫ﺭﻣﻀﺎﻥ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺧﻠﻒ ﺍﻟﻤﻘﺎﻡ ﻭﻫﻲ ﺳﻨﻦ‪...‬ﻭﻳﺼﻠﻲ ﺍﻟﻌﺒﺪ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺧﻠﻒ‬ ‫ﺍﻟﻤﻘﺎﻡ ﻭﺭﻛﻌﺘﻲ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﺠﻨﺎﺯﺓ ﻭﺍﻟﺴﺠﺪﺓ ﻭﻓﻲ‬ ‫ﺑﺎﻗﻲ ﺍﻟﺴﻨﻦ ﺧﻠﻒ )ﻭﺭﺧﺺ ﻟﻸﺟﻴﺮ ﻭﺍﻟﻤﻘﺎﺭﺽ ﻭﺍﻟﺰﻭﺟﺔ ﺃﻥ ﻳﺘﻨﻔﻠﻮﺍ ﺑﻤﺎ ﺷﺎﺅﻭﺍ‬ ‫ﺑﻼ ﺇﺫﻥ ﺇﻥ ﻟﻢ ﻳﻤﻨﻌﻮﺍ()‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٥١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﺝ ‪ ٢‬ﺹ ‪.٥٥٢‬‬ ‫‪381‬‬ ‫‪٤٣‬‬ ‫ا ‪f7‬‬ ‫‪:>7 ١‬‬ ‫ﺟﻤﻊ ﺟﻨﺎﺯﺓ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ ﻭﻫﻮ ﺃﻓﺼﺢ ﻟﻐﺘﺎﻥ ﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺎﻟﻜﺴﺮ ﺍﻟﻨﻌﺲ‪ ،‬ﻭﺑﺎﻟﻔﺘﺢ‪ :‬ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﻘﺎﻝ‪ :‬ﻧﻌﺲ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﻨﺎﺯﺓ ﺑﺎﻟﻔﺘﺢ ﻟﻠﻨﻌﺲ‪ ،‬ﻭﺑﺎﻟﻜﺴﺮ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﻫﻲ ﻣﺸﺘﻘﺔ ﻣﻦ‬ ‫ﺟﻨﺰ ﻳﺠﻨﺰ ﻛﻀﺮﺏ ﻳﻀﺮﺏ ﺑﻤﻌﻨﻰ‪ :‬ﺳﺘﺮ ﺃﻭ ﻧﻔﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﻨﺎﺯﺓ ﺑﺎﻟﻜﺴﺮ ﺍﻟﻨﻌﺲ‬ ‫ﻣﻊ ﺍﻟﻤﻴﺖ)‪.(١‬‬ ‫اﻻ‪E'-‬ر وﻼت ا‪+‬ت و '‪:+>F7 P2‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﺣﻖ ﻣﻴﺖ ﻋﻠﻰ ﺣﻲ ﺣﺎﺿﺮ ﻟﻪ‪:‬‬ ‫‪ ١‬ ﺗﻠﻘﻴﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ ﺇﺫﺍ ﺍﺣﺘﻀﺮ( ﺣﻀﺮﻩ ﺍﻟﻤﻮﺕ ﺃﻭ ﻣﻠﻚ ﺍﻟﻤﻮﺕ ﺃﻭ ﺣﻀﺮﻩ‬ ‫ﺍﻟﻨﺎﺱ ﻟﻠﻮﺻﻴﺔ ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺗﻠﻘﻴﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻤﺸﺮﻙ‪...‬‬ ‫‪ ٢‬ ﻭﻳﻨﺒﻐﻲ ﻟﺤﺎﺿﺮﻩ ﻗﺮﺍﺀﺓ‪ :‬ﻳۤﺲ ﺃﻭ ﺍﻟﺮﻋﺪ ﺃﻭ ﺍﻟﻨﺤﻞ ﺃﻭ ﺍﻟﻤﻠﻚ ﺃﻭ ﻏﻴﺮﻫﻦ‪،‬‬ ‫ﻭﺇﻥ ﺧﺘﻤﻮﺍ ﺑﺴﻮﺭﺓ ﻭﻟﻢ ﻳﻤﺖ ﻗﺮﺃﻭﺍ ﺃﺧﺮﻯ ﺃﻭ ﺃﻋﺎﺩﻭﻫﺎ‪ ،‬ﻭﺗﻘﻄﻊ ﺍﻟﻘﺮﺍﺀﺓ ﺇﺫﺍ ﻣﺎﺕ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﻗﺮﺍﺀﺗﻬﻢ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﻃﻔﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻭ ﻋﺒﺪ‪ ...‬ﻭﺗﺴﺘﺮ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺃﻭ ﺣﺎﺿﺮ ﺃﺟﻨﺒ ‪‬ﻴﺎ ﺇﻻ ﻣﺎ ﻳﺠﻮﺯ ﺇﻇﻬﺎﺭﻩ ﻓﻴﺠﻮﺯ ﺇﻇﻬﺎﺭﻩ‪...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٥٥٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪382‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺤﺘﻀﺮ ﺃﻥ ﻳﻘﺮﺃ‪] ﴾ ..3 2 1 ﴿ :‬ﺍﻟﻔﺠﺮ‪ [٢٧ :‬ﺇﻟﺦ‪..‬‬ ‫‪ ٣‬ )ﻭﻻ ﻳﺤﺪ ﻧﻈﺮ ﻓﻲ ﺟﺴﺪ ﻣﻴﺖ ﻭﺇﻥ ﻟﻮﺟﻬﻪ( ﻷﻥ ﺣﺮﻣﺔ ﺍﻟﻤﻴﺖ‬ ‫ﻛﺎﻟﺤﻲ‪...‬‬ ‫‪ ٤‬ ﻭﻧﺪﺏ ﺳﺘﺮﻩ ﻛﻠﻪ ﻟﺌﻼ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﺫﻟﻚ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻮﺭﺓ‬ ‫ﻓﺴﺘﺮﻫﺎ ﻭﺍﺟﺐ‪.‬‬ ‫‪ ٥‬ )ﻭﻻ ﺑﺄﺱ ﺑﺘﻘﺒﻴﻞ ﻭﺟﻪ ﻣﺘﻮﻟﻲ ﻭﺑﻜﻴﻪ ﻋﻨﺪ ﺍﺣﺘﻀﺎﺭﻩ ﻋﺎﻗﻞ ﻳﺴﺘﺮ ﻋﻮﺭﺗﻪ‬ ‫ﻭﻳﺤﺴﻦ ﻏﻤﺾ ﻋﻴﻨﻴﻪ ﻭﻏﻠﻖ ﻓﻴﻪ ﻋﻨﺪ ﺧﺮﻭﺝ ﺭﻭﺣﻪ ﻻ ﻗﺒﻠﻪ ﻭﻻ ﻳﻀﺮ ﺗﺴﻮﻳﺔ‬ ‫ﺭﺟﻠﻴﻪ ﻭﻳﺪﻳﻪ ﻭﺇﻥ ﻗﺒﻠﻪ()‪.(١‬‬ ‫‪ ٦‬ ﻭﻳﻌﺘﺒﺮ ﺧﺮﻭﺝ ﺭﻭﺣﻪ ﺑﺴﻜﻮﻥ ﻏﺮﻕ ﻣﺘﺤﺮﻙ ﺑﻴﻦ ﻛﻌﺒﻴﻪ ﻭﻋﺮﻗﻮﺑﻪ‪...‬‬ ‫ﻭﺑﺎﻟﺴﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺤﺮﻛﺔ ﻭﺑﺒﺮﻭﺩﺓ ﺟﺴﺪﻩ ﻭﺗﻐﻴﺮ ﻟﻮﻧﻪ ﻭﺍﻧﻘﻄﺎﻉ ﻧﻔﺴﻪ‪...‬‬ ‫ﻭﻧﺪﺏ ﺍﻟﺘﻌﺠﻴﻞ ﺑﺘﺠﻬﻴﺰ ﻣﻦ ﺗﺤﻘﻖ ﻣﻮﺗﻪ ﻭﺑﺪﻓﻨﻪ ﺇﻥ ﻟﻢ ﻳﻤﺖ ﺑﻠﺪﻍ ﺃﻭ ﻣﺎﺀ ﺃﻭ‬ ‫ﻏﺪﺍ)‪ ...(٢‬ﻭﻗﺎﻝ‬ ‫ﻫﺪﻡ ﺃﻭ ﺩﺧﺎﻥ ﺃﻭ ﻓﻲ ﺟﻨﻮﻥ ﺃﻭ ﺇﻏﻤﺎﺀ ﺃﻭ ﻓﻲ ﺳﻜﺮ ﻓﻴﻨﺘﻈﺮ ﻟﻤﺜﻠﻬﺎ ‬ ‫ﺍﻷﻃﺒﺎﺀ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﺩﻓﻦ ﺳﺎﻛﺖ ﻣﺎﺕ ﺇﻻ ﺑﻌﺪ ﻟﻴﺎﻝ ﺛﻼﺙ ﺇﻥ ﻟﻢ ﻳﺘﺤﻘﻖ ﻣﻮﺗﻪ ﻭﻟﻢ‬ ‫ﻳﻔﻖ ‬ ‫ﺃﻭﻻ ﻭﺇﻻ ﻓﻜﻐﻴﺮﻩ ﻳﺪﻓﻦ ﺑﺪﻭﻥ ﺍﻧﺘﻈﺎﺭ‪ ...‬ﻭﻻ ﻳﺘﺮﻙ ﻣﺮﻳﺪ ﺩﻓﻦ ﻣﺼﺎﺏ ﻗﺒﻞ‬ ‫ﺍﻧﺘﻈﺎﺭ ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﻳﺪ ﺍﻟﺪﻓﻦ ﻭﻟﻴﻪ ﻟﺪﻓﻨﻪ ‬ ‫ﺃﻭﻻ ﺗﻠﺰﻡ ﺣﻘﻮﻕ ﺇﻥ ﺷﻮﻫﺪ ﻣﻮﺗﻪ ﺑﺬﻟﻚ‬ ‫ﺃﻭ ﺃﺧﺒﺮ ﺑﻪ ﺃﻣﻨﺎﺀ ﻻ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻣﻦ ﺣﻞ ﻗﺘﻠﻪ ﺟﺎﺯ ﻟﻤﻦ ﻟﻪ ﻗﺘﻠﻪ ﺃﻥ ﻻ ﻳﻨﺘﻈﺮﻩ‪.(٣)...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٥٤‬ ‪ ،٥٥٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٥٦‬ ‪ ،٥٥٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.٩٨‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٥٨‬ ‪ ،٥٥٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٠‬‬ ‫‪383‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫‪ 1N‬ا‪q$+‬‬ ‫‪:/+,- ١‬‬ ‫ﺣﺎﺿﺮﺍ ﻣﻴ ﺘﺎ ﻏﺴﻠﻪ( ﻏﺴﻠﺔ ﻭﺍﺣﺪﺓ ﺑﻤﺎ ﻳﻐﺘﺴﻞ ﺑﻪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻟﺰﻡ‬ ‫ﺍﻟﺠﻨﺐ‪) ...‬ﻭﻏﺴﻞ ﺍﻟﻤﻴﺖ ﻓﺮﺽ ﻛﻔﺎﻳﺔ( ﺃﻱ‪ :‬ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻏﺴﻠﻪ ﻣﻨﺪﻭﺏ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ...،‬ﻭﻧﺪﺏ ﻏﺴﻠﻪ ﺛﻼﺛﺎ‪ ،‬ﺃﻭﻟﻬﺎ‪ :‬ﺑﻤﺎﺀ ﻗﺮﺍﺡ‬ ‫ ﺧﺎﻟﺺ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺑﻤﺎﺀ ﻭﺳﺪﺭ ﻣﺪﻗﻮﻕ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺑﻤﺎﺀ ﻭﻛﺎﻓﻮﺭ‬ ‫ﻃﻴﺐ ﻳﺬﻭﺏ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ...‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺤﺮﺍﺭﺓ ﻭﺍﻟﺒﺮﻭﺩﺓ‪ ...‬ﻭﻗﻴﻞ‬ ‫ﺑﻮﺟﻮﺏ ﺍﻟﻐﺴﻼﺕ ﺍﻟﺜﻼﺙ‪ ...‬ﻭﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ﻭﺟﻮﺏ ﺍﻟﻮﺍﺣﺪﺓ ﻫﻮ‬ ‫ﺍﻷﺻﺢ‪.(١)...‬‬ ‫‪ 1N ٢‬ا‪2+‬م‪:‬‬ ‫ﻃﻴﺒﺎ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻤﺤﺮﻡ ﻳﻐﺴﻞ ﺑﻤﺎﺀ ﻭﺳﺪﺭ ﻭﻻ ﻳﻤﺲ ‬ ‫ﻭﻳﻜﻔﻦ ﺑﺜﻮﺑﻲ ﺇﺣﺮﺍﻣﻪ ﻭﻻ ﻳﺨﻤﺮﻳﻐﻄﻰﺭﺃﺳﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻣﺮﺃﺓ ﻓﻼ ﻳﻐﻄﻰ‬ ‫ﻭﺟﻬﻬﺎ ﻭﻳﻐﻄﻰ ﺑﺎﻗﻴﻬﺎ‪ ...‬ﻓﺎﻟﻮﺍﺟﺐ ﻏﺴﻞ ﻛﻞ ﻣﺴﻠﻢ)‪.(٢‬‬ ‫‪ #,- ٣‬ا(‪!0 F$‬ا‪ /‬وأ‪:/‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺎﻟﻮﺍﺟﺐ ﻏﺴﻞ ﻛﻞ ﻣﺴﻠﻢ ﺇﻻ ﺷﻬﻴﺪ ﻣﻌﺮﻛﺔ ﺑﺤﺮﺏ‬ ‫ﺟﻨﺒﺎ ﺃﻭ ﺗﻌﺪﻯ ﺍﻟﻤﻌﺮﻛﺔ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻭ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻼ ﻳﻐﺴﻞ‪ ...‬ﻭﻳﻐﺴﻞ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺎﺕ ﻓﻲ ﻳﻮﻣﻪ ﻓﻼ ﻳﻐﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻐﺴﻞ ﺍﻟﺸﻬﻴﺪ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺍﻷﻭﻝ‪) ...‬ﻭﻳﻨﺰﻉ ﻣﻨﻪ ﺍﻟﺒﺮﻧﻮﺱﻏﻄﺎﺀ ﺍﻟﺮﺃﺱﺇﻥ ﻟﻢ ﻳﻌﻤﻢ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻘﺮﻕ ﻭﺍﻟﻨﻌﺎﻝ ﻭﺍﻟﺨﻔﺎﻥ ﻭﺍﻟﺨﺎﺗﻢ ﻭﻳﺰﻣﻞﻳﻠﻒﻓﻲ ﺛﻴﺎﺑﻪ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٦٢‬ ‪ ،٥٦٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٥٦٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪384‬‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻧﺰﻋﺖ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺤﺮﻡ ﻭﻛﻔﻦ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻏﺴﻞ ﻋﻤﺮ ‪ƒ‬‬ ‫ﻭﻛﻔﻦ ﻭﻣﻮﺗﻪ ﺑﻌﺪ ﻃﻌﻨﻪ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺎﺕ ﺟﺮﻳﺢ ﻳﻮﻣﻪ ﻻ ﻳﻐﺴﻞ ﻭﻻ‬ ‫ﻳﺘﻴﻤﻢ ﻟﻪ ﻭﺇﻥ ﻟﻢ ﻳﻤﺖ ﻳﻮﻣﻪ ﻏﺴﻞ ﺃﻭ ﺗﻴﻤﻢ ﻟﻪ ﺑﻌﺬﺭ ﻭﻟﺬﺍ ﺍﻟﻨﻔﺴﺎﺀ ﻻ ﺗﻐﺴﻞ ﺇﻥ‬ ‫ﻣﺎﺗﺖ ﻳﻮﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻐﺴﻞ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻐﺴﻞ ﻣﻄﻠﻘﺎ ﻭﺍﻟﻘﺘﻴﻞ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﻇﻠﻤﺎ ﻣﻄﻠﻘﺎ‬ ‫ﺷﻬﻴﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻫﻮ ﺃﻋﻠﻰ‪ ،‬ﻭﺷﻬﻴﺪ ﺍﻵﺧﺮﺓ ﻓﻘﻂ ﻛﺜﻴﺮ ﻛﻘﺘﻴﻞ ‬ ‫ﻭﻣﺒﻄﻮﻥ ﻭﻣﻄﻌﻮﻥ ﻭﻏﺮﻳﻖ ﻭﺫﻱ ﻫﺪﻡ ﻭﻟﺪﻳﻎ ﻭﺃﻛﻴﻞ ﺳﺒﻊ ﻭﻧﻔﺴﺎﺀ ﻭﻣﺴﻠﻮﻝ ﻭﺫﺍﻛﺮ‬ ‫ﺍﷲ ﻋﻨﺪ ﻧﻮﻣﻪ ﺇﻥ ﻣﺎﺕ ﻓﻲ ﻧﻮﻣﻪ‪ ...‬ﻭﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻳﺮﻳﺪ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﻨﻮﻡ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻭﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺍﻟﺴﻔﻠﻰ‪ ...‬ﻫﻜﺬﺍ‬ ‫ﺭﻭﻱ ﻓﻲ ﺣﺪﻳﺚ ﻭﻓﻲ ﺁﺧﺮ‪» :‬ﺍﻟﻘﺘﻴﻞ ﺩﻭﻥ ﻣﺎﻟﻪ ﺷﻬﻴﺪ« ﻭﻫﻞ ﻳﻌﺎﺩ ﻏﺴﻞ ﻣﻴﺖ‬ ‫ﻭﻭﺿﻮﺅﻩ ﺑﻌﺪ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﺇﻥ ﺃﺣﺪﺙ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﻓﻲ ﻛﻔﻨﻪ ﻣﺎ ﺃﻣﻜﻦ ﺃﻭ ﺇﻟﻰ‬ ‫ﺛﻼﺙ ﺃﻭ ﺇﻟﻰ ﺧﻤﺲ‪ ...‬ﺃﻭ ﻻ ﻳﻌﺎﺩ ﻏﺴﻠﻪ ﻭﻳﺘﻮﺿﺄ ﻛﻮﺿﻮﺀ ﺍﻟﺼﻼﺓ ﺃﻭ ﻳﻐﺴﻞ‬ ‫ﺣﺪﺛﻪ ﻓﻘﻂ ﺃﻗﻮﺍﻝ‪ .‬ﻭﺇﻥ ﺃﺣﺪﺙ ﺑﻌﺪ ﺇﺩﺧﺎﻟﻪ ﻓﻲ ﺍﻟﻜﻔﻦ ﻭﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺃﻋﺎﺩﻭﺍ‬ ‫ﺍﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﻮﺿﻮﺀ ﻓﻘﻂ ﺃﻭ ﻳﻐﺴﻠﻮﻥ ﺍﻟﻨﺠﺲ ﻓﻘﻂ ﺧﻼﻑ ﻭﺍﻟﻤﺨﺘﺎﺭ‬ ‫ﻏﺴﻞ ﺣﺪﺛﻪ ﻭﺍﻟﺘﻮﺿﻲﺀ ﻟﻪ ﻣﻊ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﻐﺴﻞ ﺍﻷﻭﻝ)‪.(١‬‬ ‫‪ r' M ٤‬ا‪:14‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻳﻐﺴﻞ ﺍﻟﺮﺟﻞ ﺑﺮﺟﺎﻝ ﻭﺍﻟﻤﺮﺃﺓ ﺑﻨﺴﺎﺀ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻫﻞ‬ ‫ﺗﻐﺴﻞ ﺍﻣﺮﺃﺓ ﻣﻊ ﺭﺟﺎﻝ ﻟﻴﺲ ﻓﻴﻬﻢ ﺯﻭﺟﻬﺎ ﻣﻦ ﻓﻮﻕ ﺛﻮﺏ ﻛﻌﻜﺴﻪﺭﺟﻞ ﻣﻨﻔﺮﺩ‬ ‫ﻣﻊ ﻧﺴﺎﺀ ﻟﻴﺴﺖ ﻓﻴﻬﻦ ﺯﻭﺟﺘﻪ ﻣﻄﻠﻘﺎ ﺃﻭ ﻳﺘﻴﻤﻢ ﻟﻬﺎ ﻛﺬﻟﻚ؟ ﺃﻗﻮﺍﻝ‪ .‬ﻣﺜﺎﺭﻫﺎ ﻫﻞ‬ ‫ﻳﺠﻮﺯ ﻣﺲ ﻛﻞ ﻣﺎ ﻳﺠﻮﺯ ﻧﻈﺮﻩ ﺃﻡ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻫﻞ ﺷﻬﻮﺓ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ﺃﺷﺪ‬ ‫ﺑﺄﻥ ﻻ ﻳﻤﻠﻚ ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﺗﻤﻠﻚ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﻲ ﺃﻛﺜﺮ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ‬ ‫ﺃﻥ ﻳﻄﻮﻱ ﺍﻟﺮﺟﻞ ﻳﺪﻳﻪ ﻭﺍﻟﻤﺮﺃﺓ ﻳﺪﻳﻬﺎ ﻭﻳﺘﻴﻤﻤﺎﻥ‪ ...‬ﻭﺍﻟﺘﻴﻤﻢ ﻫﻮ ﺍﻷﺻﺢ ﺃﻭ ﺗﻐﺴﻞ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٦٤‬ ‪ ،٥٦٩‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٣ ،/١٠٢/١٠١‬‬ ‫‪385‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻣﺤﺮﻣﻬﺎ ﻏﻴﺮ ﻣﺮﺟﻴﺔ ﺑﻞ ﺗﺘﻴﻤﻢ ﻟﻬﻤﺎ‪ ،‬ﻻ ﻳﻔﻌﻞ ﻋﻜﺴﻪ ﺧﻼﻑ )ﻭﺍﻟﻄﻔﻞ‬ ‫ﺳﺒﻌﺎ ﺗﻐﺴﻠﻪ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺍﻟﻨﺴﺎ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯﻫﺎ ﻓﻼ ﻳﻐﺴﻠﻪ ﺇﻻ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻣﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ‬ ‫ﺇﻥ ﺣﻀﺮﻭﺍ ﻭﺇﻻ ﺗﻴﻤﻢ ﻟﻪ ﻛﻄﻔﻠﺔ ﺣﻀﺮﻫﺎ ﺭﺟﺎﻝ ﻓﻘﻂ‪ .‬ﻭﺭﺧﺺ ﺃﻥ ﻳﻐﺴﻠﻮﻫﺎ ﺇﻥ‬ ‫ﻟﻢ ﺗﺠﺎﻭﺯ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﺇﻻ ﺗﻴﻤﻤﻮﺍ ﻟﻬﺎ‪.(١)...‬‬ ‫‪ 1N ٥‬ا و^‪:M$‬‬ ‫)ﻭﺍﻟﺰﻭﺝ ﺃﻭﻟﻰ ﺑﺰﻭﺟﺘﻪ ﻛﻌﻜﺴﻪ( ﻭﻳﻐﺴﻞ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻵﺧﺮ ﻣﺒﺎﺷﺮﺓ ﻭﻟﻮ‬ ‫ﻓﻲ ﺍﻟﻌﻮﺭﺓ )ﺣﻴﺎﺓ ﻭﻣﻮ ﺗﺎ( ﻓﻴﻐﺴﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ ﻭﻳﻠﻒ ﻋﻨﺪ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺗﻐﺴﻠﻪ ﻭﻻ ﻳﻐﺴﻠﻪ ﻻ ﺍﻧﻘﻄﺎﻉ ﺑﻴﻨﻬﻤﺎ ﻟﺠﻮﺍﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﺣﻴﻦ ﻣﻮﺗﻬﺎ ﻣﻦ‬ ‫ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻛﺄﺧﺘﻬﺎ ﻭﻋﻤﺘﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﻟﻜﻮﻧﻪ ﻳﺤﺮﻡ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﻳﺘﻤﺘﻊ‬ ‫ﻣﻦ ﺍﻵﺧﺮ ﺇﺫﺍ ﻣﺎﺕ ﺑﺠﻤﺎﻉ ﻭﻻ ﻣﺲ ﻭﻻ ﻧﻈﺮ)‪.(٢‬‬ ‫‪ 1N ٦‬ا‪:/'T F$‬‬ ‫ﻭﻫﻞ ﻳﻐﺴﻞ ﺳﻴﺪ ﺳﺮﻳﺘﻪ ‬ ‫ﺃﻭﻻ ﻭﻫﻮ ﺍﻷﻇﻬﺮ؟ ﻗﻮﻻﻥ‪) ،‬ﻭﻗﺪ ﻳﺼﺤﺢ ﻏﺴﻠﻪ ﻟﻬﺎ‬ ‫ﺩﻭﻥ ﻋﻜﺲ( ﻟﻌﻞ ﺫﻟﻚ ﻟﺒﻘﺎﺀ ﻣﻠﻜﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﻣﺎﺗﺖ ﻫﻲ ﻭﻋﺪﻡ ﺑﻘﺎﺀ ﻣﻠﻜﺔ ﻋﻠﻴﻬﺎ‬ ‫ﺇﻥ ﻣﺎﺕ ﻫﻮ)‪.(٣‬‬ ‫‪ 1N ٧‬ا‪:r7K‬‬ ‫ﺫﻛﺮﺍ ﻭﻻ ﺃﻧﺜﻰ ﺃﻗﻮﺍﻝ ﻭﺃﺣﺴﻨﻬﺎ ﺍﻟﺘﻴﻤﻢ؛‬ ‫ﻭﻓﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺸﻜﻞ ﺍﻟﺬﻱ ﻟﻢ ﻳﺒﻴﻦ ‬ ‫ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﻟﺮﺟﺎﻝ ﻟﻪ ﻓﻮﻕ ﺛﻮﺏ ﺃﻭ ﻣﺒﺎﺷﺮﺓ)‪.(٤‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٧٠‬ ‪ ،٥٧٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٥٧٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٠٧‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٧٣‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٧٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪386‬‬ ‫‪ 1N )$$L ٨‬ا‪:q$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺻﺢ ﻏﺴﻞ ﻣﻴﺖ ﺑﺨﻤﺴﺔ ﻭﺑﺄﺭﺑﻌﺔ ﻭﺑﺜﻼﺛﺔ ﻻ ﺃﻗﻞ‪،‬‬ ‫ﻭﺟﻮﺯ ﺃﻥ ﻳﻐﺴﻠﻪ ﺍﺛﻨﺎﻥ ﺃﻭ ﻭﺍﺣﺪ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ ﺗﻴﻤﻢ ﻟﻪ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﻏﻤﺴﺔ ﻓﻲ‬ ‫ﻣﺎﺀ ﻭﺟﺮ ﺍﻟﻴﺪ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺣﻤﻠﻪ ﻟﻤﻮﺿﻊ ﺍﻟﻤﺎﺀ ﻛﺎﻟﻮﺍﺩﻱ ﻭﺍﻟﻌﻴﻦ ﻭﻳﻐﺴﻞ ﻓﻲ‬ ‫ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ .‬ﻭﻧﺪﺏ ﻟﻐﺎﺳﻠﻪ ﺍﻟﺘﻄﻬﺮ ﻭﺇﻥ ﺑﺘﻴﻤﻢ ﺇﻥ ﻋﺠﺰ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻻ ﻳﻨﻘﻀﻪ ﻣﺲ ﻧﺠﺲ ﺍﻟﻤﻴﺖ ﻓﻲ ﺑﺪﻥ ﻋﻨﺪ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻭﻳﻨﻘﺾ ﺳﺎﺋﺮ ﺍﻟﻨﻮﺍﻗﺾ ﻛﺘﻴﻤﻢ‬ ‫ﺍﻟﺠﻨﺐ ﻟﻠﻨﻮﻡ‪ ،‬ﻭﺇﻥ ﻏﺴﻠﻪ ﺑﻐﻴﺮ ﻃﻬﺎﺭﺓ ﻭﻫﻮ ﻏﻴﺮ ﻋﺎﺟﺰ ﺟﺎﺯ‪ ،‬ﻭﻳﻌﺼﺮ ﺑﻄﻦ ﺍﻟﻤﻴﺖ‬ ‫ﺑﺮﻓﻖ ﺛﻢ ﻳﻌﺼﺮ ﺑﻄﻨﻪ ﻭﻳﺴﺘﺠﻤﺮ ﻟﺪﺑﺮﻩ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﻏﺴﻠﻪ ﺃﺯﺍﻝ ﻣﺎ ﻓﻲ ﺭﺟﻠﻴﻪ ﻣﻦ‬ ‫ﻧﻌﻞ ﺃﻭ ﺧﻒ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻭﻣﺎ ﻓﻲ ﺫﺭﺍﻋﻴﻦ ﺃﻭ ﻳﺪﻳﻪ ﻣﻦ ﺣﺮﺯ ﻭﺭﺑﺎﻁ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ ﻟﻠﻘﺒﻠﺔ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻬﻢ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻌﻠﻮﻥ ﺍﻟﻤﻴﺖ ﻓﻲ ﺣﺎﻝ ﻏﺴﻠﻪ‬ ‫ﻳﺘﻠﺤﻰ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﻭﺇﻥ ﻟﻢ ﻳﻨﺰﻉ ﺍﻟﻐﺎﺳﻞ ﻣﺎ ﻓﻲ ﺭﺟﻠﻴﻪ ﺃﻭ ﻳﺪﻳﻪ ﺃﻭ‬ ‫ﺫﺭﺍﻋﻴﻪ ﺟﺎﺯ ﻭﻟﻜﻦ ﻳﺠﺬﺭ ﻣﺎ ﻳﺸﻐﻠﻪ‪ .‬ﻭﻳﻤﺴﻚ ﺍﻟﺴﺘﺮ ﻋﻨﻪ ﺍﺛﻨﺎﻥ ﻣﺎ ﺑﻴﻦ ﺳﺮﺗﻪ‪.‬‬ ‫ﻟﺮﻛﺒﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺗﻔﻌﻞ ﺍﻣﺮﺃﺗﺎﻥ ﺑﻤﻴﺘﺔ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺳﺘﺮ ﺟﻤﻴﻊ ﻣﺎ ﻻ ﺗﻜﺸﻔﻪ‬ ‫ﻟﻬﻦ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺑﻴﻦ ﺍﻟﻤﻴﺖ ﺗﻴﻤﻤﻮﺍ ﻟﻪ ﺇﻻ ﺇﻥ ﺃﻣﻜﻨﻬﻢ ﺍﻟﻐﺴﻞ ﺑﺪﻭﻥ ﺃﻥ‬ ‫ﻳﺮﻭﺍ ﻋﻮﺭﺗﻪ‪ ،‬ﻭﺇﻥ ﻏﺴﻞ ﻓﻲ ﻇﻠﻤﺔ ﺃﻭ ﻟﻴﻞ ﺃﻭ ﻛﺎﻥ ﺍﻟﻐﺎﺳﻠﻮﻥ ﻋﻤﻴﺎ ﻧﺎ ﻟﺴﺘﺮﺓ ﻣﺴﺘﺤﺒﺔ‬ ‫ﻻ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻳﺼﺐ ﺍﻟﻤﺎﺀ ﺛﺎﻟﺚ ﻣﻦ ﻓﻮﻕ ﺛﻮﺏ ﺃﻭ ﻣﻦ ﺗﺤﺘﻪ ﺑﺪﻭﻥ ﺃﻥ ﻳﺮﻯ ﻋﻮﺭﺓ‬ ‫ﺍﻟﻤﻴﺖ ﺃﻭ ﻳﻤﺴﻬﺎ‪ ،‬ﻭﻳﻤﺴﻜﻪ ﻣﻦ ﺧﻠﻔﻪ ﺭﺍﺑﻊ ﻟﻴﺴﻬﻞ ﻏﺴﻞ ﻇﻬﺮﻩ ﻭﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﻳﻮﻗﻒ‬ ‫ﺃﻳﻀﺎ ﻭﻏﺴﻞ ﺍﻟﺴﺎﻗﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﺘﺎﻝ ﻟﻐﺴﻞ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺍﺑﻊ ﺭﻛﺒﺘﻴﻪ ﻟﻴﺴﻬﻞ ﻏﺴﻠﻬﻤﺎ ‬ ‫ﻣﺎ ﻳﻠﻲ ﺍﻷﺭﺽ ﻣﻦ ﻣﻘﻌﺪﺗﻴﻪ ﻭﻛﺬﺍ ﻳﻮﻗﻔﻬﻤﺎ ﻋﻨﺪ ﺍﻻﺳﺘﻨﺠﺎﺀ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﻏﺴﻠﻮﻩ ﺑﺪﻭﻥ ﻫﺬﺍ ﺍﻹﻣﺴﺎﻙ ﻭﻫﺬﺍ ﺍﻟﺘﻮﻗﻴﻒ ﻛﻤﺎ ﺃﻣﻜﻨﻬﻢ ﺟﺎﺯ‪.‬‬ ‫ﻧﺪﺑﺎ ﻟﻴﻠﻴﻦ ﻭﻟﻴﺴﺒﻖ ﺇﻟﻴﻪ‬ ‫ﻭﻳﻐﺴﻠﻪ ﺍﻟﺨﺎﻣﺲ ﻋﻠﻰ ﻛﺤﺼﻴﺮ ﻣﺮﺷﻮﺵ ﺑﺎﻟﻤﺎﺀ ‬ ‫ﺍﻟﻄﻬﺮ ﻣﻔﺮﺵ ﻋﻠﻰ ﺑﺎﺏ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻳﺨﺮﺝ ﺍﻟﻤﺎﺀ ﻣﻦ ﻭﺳﻄﻪ ﺃﻭ ﺟﻮﺍﻧﺒﻪ ﻣﺨﺮﺝ‬ ‫ﻟﻠﻤﺎﺀ ﻋﻠﻰ ﺣﻔﺮﺓ ﺃﻭ ﺣﺠﺎﺭﺓ ﺃﻭ ﺑﻨﺎﺀ ﻭﻳﻐﺴﻞ ﺑﻘﺪﺭ ﻣﻤﻜﻦ ﻭﻻ ﺑﻼ ﺣﺼﻴﺮ ﻭﻻ‬ ‫‪387‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﺑﺪ ﻣﻦ ﻃﻬﺎﺭﺓ ﺍﻟﺤﺼﻴﺮ ﻭﺍﻟﺒﺎﺏ ﻭﻧﺤﻮﻫﻤﺎ ﻭﻻ‬ ‫ﺑﺎﺏ ﻭﻻ ﺣﻔﺮ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻻ ‬ ‫ﻳﺴﺘﻘﺒﻠﻮﻥ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺤﻔﺮﺓ ﻣﺎ ﺃﻣﻜﻨﻬﻢ‪ ،‬ﻣﺒﺘﺪ ﺋﺎ ﺑﻐﺴﻞ ﻳﺪﻳﻪ ﺑﻼ ﻭﺟﻮﺏ ﺇﻥ ﻛﺎﻧﺘﺎ‬ ‫ﻃﺎﻫﺮﺗﻴﻦ ﺛﻢ ﻳﻤﻨﻰ ﺍﻟﻤﻴﺖ ﺛﻢ ﻳﺴﺮﺍﻩ ﻭﻻ ﺿﻴﺮ ﺑﻌﻜﺲ‪ ،‬ﺛﻢ ﻳﻠﻒ ﻳﺪﻩ ﺇﻟﻰ ﺭﺳﻐﻪ‪،‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﺃﻭ ﺍﻟﻌﻮﺭﺓ ﻓﺒﻴﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻭﺇﻻ ﻓﺒﺎﻟﻴﻤﻨﻰ‪ ،‬ﻭﻻ ﺿﻴﺮ ﺇﻥ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻠﻒ ﻋﻨﺪ ﺍﻟﻌﻮﺭﺓ ﻣﻦ ﺍﻟﺴﺮﺓ‬ ‫ﻋﻤﻞ ﺍﻟﻜﻞ ﺑﺎﻟﻴﻤﻨﻰ ﺃﻭ ﺍﻟﻴﺴﺮﻯ ﻭﻟﻜﻦ ﻻ ‬ ‫ﺇﻟﻰ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻓﺈﻥ ﺃﺩﻧﻔﻪ ﺍﻟﻤﺮﺽ ﺑﺈﺧﺒﺎﺭﻩ ﺃﻭ ﺇﺧﺒﺎﺭ ﻏﻴﺮﻩ ﺃﻭ ﺑﻌﻠﻢ ﺑﺈﺩﻧﺎﻓﻪ ﺑﺪﺃ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﻣﻘﻌﺪﺗﻴﻪ ﻭﻓﺨﺬﻳﻪ ﻏﺴﻞ ﻧﺠﺲ ﺣﻮﻃﺔ‪،‬‬ ‫ﺳﺮﺗﻪ ﻟﻌﻮﺭﺗﻪ ﻓﻴﻐﺴﻠﻬﺎ ﻟﻪ‪ ،‬ﻭﻳﻐﺴﻞ ‬ ‫ﺛﻢ ﻏﺴﻞ ﺫﻟﻚ ﻏﺴﻞ ﻣﻴﺖ ﻟﻨﻔﺴﻪ ﻓﻲ ﺍﺳﺘﻨﺠﺎﺋﻪ ﻻ ﺑﺘﻨﻔﻴﺶ ﻓﻲ ﺫﻟﻚ ﻭﺍﺳﺘﺪﺧﺎﻝ‪،‬‬ ‫ﻭﺇﻻ ﻳﺪﻧﻔﻪ ﺍﻟﻤﺮﺽ ﻗﺼﺪ ﺍﻟﺒﺎﺑﻴﻦ ﺑﺎﺏ ﺍﻟﺒﻮﻝ ﻭﺑﺎﺏ ﺍﻟﻐﺎﺋﻂ ﻭﺫﻟﻚ ﻏﺴﻞ ﻟﻠﻨﺠﺎﺳﺔ‬ ‫ﺑﻨﺎﺀ‬‫‬ ‫ﻭﺧﻠﻔﺎ ﻭﻳﻨﻮﻳﻪ ﻣﻦ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ‬‫ﻗﺪﺍﻣﺎ‬ ‫ﺛﻢ ﻳﻐﺴﻞ ﻣﺎ ﺭﺩﺕ ﺳﺮﺗﻪ ﺇﻟﻰ ﺭﻛﺒﺘﻴﻪ ‬ ‫ﻋﻠﻰ ﺟﻮﺍﺯ ﻋﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ ﻭﻋﺪﻡ ﺍﻟﻤﻮﺍﻻﺓ ﺛﻢ ﻳﻨﺰﻉ ﺍﻟﺨﺮﻗﺔ ﺛﻢ ﻳﺘﻮﺿﺄ ﻟﻪ ﻛﻨﻔﺴﻪ‬ ‫ﻭﻫﻮ ﺍﻷﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺿﻮﺀ ﻟﻪ ﻷﻧﻪ ﻟﻴﺲ ﺍﻟﻤﻴﺖ ﻳﺼﻠﻲ ﺑﺨﻼﻑ ﺍﻟﻐﺴﻞ ﻓﺈﻥ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺭﺩﺕ ﺑﻪ‪.‬‬ ‫ﺇﻣﺴﺎﻛﺎ ﻟﻠﺒﺪﻥ ﻭﺇﺯﺍﻟﺔ ﻟﻠﻮﺳﺦ ﺃﻭ‬ ‫‬‫ﺛﻢ ﻳﺒﺪﺃ ﻓﻲ ﻏﺴﻠﻪ ﺑﻤﺎﺀ ﻭﺳﺪﺭ ﻭﻫﻮ ﺃﺷﺪ‬ ‫ﻣﻨﻀﺞ ﻣﻠﻴﻦ ﻧﺎﻓﻊ ﻟﻌﺴﺮ ﺍﻟﺒﻮﻝ ﻭﺍﻟﺤﺼﻰ ﻭﺍﻟﻨﺴﺎ ﻭﻗﺮﺣﺔ‬ ‫ﺧﻄﻤﻰﻧﺒﺎﺕ ﻣﺤﻠﻞ ‪‬‬ ‫ﺍﻷﻣﻌﺎﺀ ﻭﺍﻻﺭﺗﻌﺎﺵ‪ ...‬ﺇﻟﺦ ﺇﻥ ﻭﺟﺪﺍﻫﻤﺎﻭﺍﻟﺴﺪﺭ ﻭﺍﻟﺨﻄﻤﻰﻭﺇﻻ ﻓﻠﻴﻐﺴﻞ‬ ‫ﺑﺎﻟﻤﺎﺀ ﻭﺣﺪﻩ ﻣﻦ ﺷﻖ ﺭﺃﺳﻪ ﺍﻷﻳﻤﻦ ﺛﻢ ﺍﻷﻳﺴﺮ ﺛﻢ ﻋﻨﻘﻪ ﺛﻢ ﻳﻤﻨﺎﻩ ﻭﺗﺎﻟﻴﻬﻤﺎ ﺛﻢ‬ ‫ﺑﻄﻨﻪ ﻓﻈﻬﺮﻩ‪ .‬ﺛﻢ ﻣﻦ ﻳﻤﻨﻰ ﺭﻛﺒﺘﻴﻪ ﻟﺮﺟﻠﻪ ﺛﻢ ﻳﺴﺮﺍﻩ ﻛﺬﻟﻚ‪ ...‬ﺛﻢ ﻳﻌﻤﻤﻪ ﻟﺮﻓﻖ‬ ‫ﺛﺎﻧﻴﺎ ﻓﺎﺿﺔ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻏﺴﻼ ‬‫‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٧٥‬ ‪.٥٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪388‬‬ ‫‪ #,-‬ا'‪ P$‬وا‪+‬اﻻة‬ ‫ﻭﻓﻲ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﻣﺎ ﻓﻲ ﻏﺴﻞ ﺍﻟﺠﻨﺐ ﻣﻦ ﺍﻟﺨﻠﻒ ﻓﻲ ﺗﺮﺗﻴﺐ ﻭﻣﻮﺍﻻﺓ ﻭﺑﻨﺎﺀ‬ ‫ﻭﺍﺳﺘﺌﻨﺎﻑ ﻣﻊ ﺭﻃﻮﺑﺔ ﺃﻭ ﻳﺒﺲ‪ ،‬ﻭﺣﺬﺭ ﻣﻦ ﺇﺯﺍﻟﺔ ﺟﻠﺪ ﺃﻭ ﺷﻌﺮ‪ ،‬ﻭﻳﻀﻤﻦ ﻣﺎ ﺃﺯﺍﻝ‬ ‫ﻣﻨﻬﻤﺎ ﺇﻥ ﻋﻨﻒ ﺃﻭ ﻓﺮﻁ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﻣﺘﻮﻟﻲ ﻷﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻭﺭﺧﺺ ﺇﻥ ﺃﺣﺴﻨﻮﺍ‬ ‫ﻏﺴﻠﻪ‪ ...‬ﻭﻳﻨﺰﻉ ﻧﺠﺲ ﻣﻦ ﺟﺴﺪﻩ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻫﻞ ﻳﺼﺢ ﻏﺴﻠﻪ ﻗﺒﻠﻪﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻨﺰﻉ ‬ ‫ﻛﺎﻟﺠﻨﺎﺑﺔ؟ ﻭﺇﺫﺍ ﻭﺻﻞ ﺇﻟﻴﻪ ﻏﺴﻞ ﺗﻄﻬﻴﺮ ﺛﻢ ﻏﺴﻞ ﻣﻮﺕ ﻛﻤﺎ ﻳﺠﻮﺯ ﻓﻲ ﻏﺴﻞ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭﺍﻟﻐﺴﻞ ﻟﻠﺜﻮﺍﺏ ‬ ‫ﺃﻭﻻ؟ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﻷﺷﻬﺮ ﻗﻮﻻﻥ‪ ،‬ﺛﻢ ﻳﺘﻮﺿﺄ ﻟﻪ ﺑﻌﺪ ﻏﺴﻠﻪ ﺇﺫﺍ ﻏﺴﻞ ﻗﺒﻞ ﺍﻟﻨﺰﻉ)‪...(١‬‬ ‫و‪D‬ء ا‪q$+‬‬ ‫ﻭﺿﻮﺀ ﺍﻟﻤﻴﺖ ﻳﻨﻘﻀﻪ ﻣﺎ ﻳﻨﺘﻘﺾ ﻋﻠﻰ ﺍﻟﺤﻲ ﻭﻣﺎ ﻟﻢ ﻳﺼﻞ ﻋﻠﻴﻪ‪ ...‬ﻭﻫﻞ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ‬ ‫ﻳﻨﺘﻘﺾ ﺑﻠﻌﺎﺑﻪ ﺃﻭ ﻣﺨﺎﻃﻪ ﺇﻥ ﺧﺮﺝ ﺃﻭ ﺑﺪﻣﻮﻋﻪ ﺇﻥ ﺧﺮﺟﺖ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﻃﺎﻫﺮﺓ ﻗﻮﻻﻥ‪ ،‬ﻭﻓﻲ ﺗﺮﺗﻴﺐ ﻏﺴﻠﻪ‬ ‫‬‫ﻣﻦ ﺍﻟﻤﻴﺖ ﻧﺠﺴﺔ ﺃﻭ ﻻ‪،‬‬ ‫ﻭﺗﺮﺗﻴﺐ ﻭﺿﻮﺋﻪ ﻭﺍﻟﻤﻮﺍﻻﺓ ﻓﻴﻬﻤﺎ ﻭﻋﻜﺲ ﺫﻟﻚ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺻﺢ‬ ‫ﻭﺿﻮﺅﻩ ﻭﺇﻥ ﺑﺮﺟﺎﻝ)‪...(٢‬‬ ‫‪ #+$‬ا‪q$+‬‬ ‫ﻭﻣﺎ ﺟﺎﺯ ﺑﻪ ﺗﻴﻤﻢ ﻟﺤﻲ ﺟﺎﺯ ﺑﻪ ﻟﻤﻴﺖ ﻣﺜﻞ ﺃﻥ ﻳﺘﺼﻞ ﻏﺎﺋﻄﻪ ﺃﻭ ﺑﻮﻟﻪ ﺃﻭ ﺩﻣﻪ‬ ‫ﺣﺘﻰ ﻳﺌﺴﻮﺍ ﻣﻦ ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﻭﻳﻠﺰﻡ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﺃﻭﻟﻴﺎﺅﻩ ﻭﺇﻥ ﻟﻢ ﻳﺸﺘﻐﻠﻮﺍ ﺑﻪ ﻓﻜﻞ‬ ‫ﻣﻦ ﺣﻀﺮ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻐﺴﻞ ﺍﻟﻤﻴﺖ ﻣﺤﺎﺭﻣﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻋﻠﻰ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ‪...‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٨١/٥٨٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٨١‬‬ ‫‪389‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﻓﻴﻀﻊ ﻣﺘﻴﻤﻢ ﻟﻪ ﻳﺪﻳﻪ ﻓﻲ ﺗﺮﺍﺏ ﻭﻳﻐﻮﻝ ﻛﻨﻔﺴﻪ ﺛﻢ ﻳﺮﻓﻌﻬﻤﺎ ﻭﻳﻨﻔﻀﻬﻤﺎ ﺑﺮﻓﻖ‬ ‫ﻭﺍﺿﻌﺎ ﻳﻤﻨﺎﻩ ﻋﻠﻰ ﺧﺪﻩ ﺍﻷﻳﻤﻦ ﻭﻳﺴﺮﺍﻩ ﻛﻨﻔﺴﻪ‪ ،‬ﺛﻢ ﻳﻀﻌﻬﻤﺎ ﻓﻴﻪ‬ ‫‬‫ﻭﻳﺘﻴﻤﻢ ﻟﻮﺟﻬﻪ‬ ‫ﺛﺎﻧﻴﺎ ﻭﻳﺮﻓﻌﻬﻤﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﻳﻤﻨﻰ ﺍﻟﻤﻴﺖ ﻋﻠﻰ ﻇﺎﻫﺮ ﻳﺴﺮﺍﻩ ﻫﻮ ﻭﻳﻤﺴﺤﻬﺎ ﺑﻴﺴﺮﺍﻩ‪،‬‬ ‫‬ ‫ﻭﺇﻥ ﻓﻌﻞ ﻣﺎ ﺃﻣﻜﻨﻪ ﻭﺇﻥ ﺑﻐﻴﺮ ﻫﺬﺍ ﺃﺟﺰﺃﻩ ﻭﻣﺎ ﻻ ﻳﺠﺰﻱ ﺣ ‪‬ﻴﺎ ﻻ ﻳﺠﺰﻱ ﻣﻴ ﺘﺎ)‪.(١‬‬ ‫‪ #,-‬ا‪ F0 14‬ا'‪ #+$‬إذا و^‪ F‬ا‪+‬ء‪:‬‬ ‫ﻭﻫﻞ ﻳﺠﺐ ﻏﺴﻠﻪ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺇﻥ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺩﻓﻨﻪ ﻭﻗﺪ ﺗﻴﻤﻢ ﻟﻪ‬ ‫ﻟﻌﺪﻣﻪ ﺃﻭ ﻻ؟ ﻓﻴﻪ ﺗﺮﺩﺩ)‪.(٢‬‬ ‫اﻷو‪ 140 r‬ا‪+‬أة‪:‬‬ ‫ﻏﺴﻼ ﻣﻦ ﻣﺤﺎﺭﻣﻬﺎ ﺯﻭﺟﻬﺎ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﻬﻞ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻛﻞ‬‫ﻭﺃﻭﻟﻰ ﺑﺎﻷﻧﺜﻰ ‬ ‫ﺍﻣﺮﺃﺓ ﻟﻮ ﻛﺎﻧﺖ ‬ ‫ﺭﺟﻼ ﻟﻢ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺣﻬﺎ ﺑﺴﺒﺐ ﺍﻟﻘﺮﺍﺑﺔ ﺛﻢ ﺍﻷﺟﻨﺒﻴﺔ ﺑﻌﺪ ﺍﻟﻘﺮﻳﺒﺔ)‪.(٣‬‬ ‫‪ ML‬ا‪:q$+‬‬ ‫‪7 ١‬ه‪:‬‬ ‫ﻣﺎ ﻳﻠﻒ ﺑﻪ ﺍﻟﻤﻴﺖ ﺑﻌﺪ ﻏﺴﻠﻪ ﻭﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺩﻓﻨﻪ ﻟﺴﺘﺮ ﻋﻮﺭﺗﻪ ﻭﺗﻜﺮﻳﻤﻪ‪.‬‬ ‫‪:/+,- ٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻓﺮﺽ ﺗﻜﻔﻴﻦ ﻣﻴﺖ ﻋﻠﻰ ﺣﺎﺿﺮﻩ ﻓﻴﻤﺎ ﻳﺼﻠﻲ ﺑﻪ‬ ‫ﻛﻘﻄﻦ ﻭﺻﻮﻑ ﻭﺟﻠﺪ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﻳﻜﻔﻦ ﻣﺸﺮﻙ ﻭﻳﺠﺐ ﺩﻓﻨﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٨٤ ،٥٨٢‬ ‪.٥٨٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٨٨‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٨٩/٥٨٨‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٥٩٠‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪390‬‬ ‫‪s ٣‬ت ا‪:M,‬‬ ‫)ﻭﻳﻜﻔﻦ ﻓﻲ ﺛﻮﺏ ﻛﺘﺎﻥ ﺃﻭ ﻗﻄﻦ ﻃﺎﻫﺮ ﺃﺑﻴﺾ ﺟﺪﻳﺪ ﺇﻥ ﺗﻴﺴﺮ ﻭﻳﺠﻮﺯ ﻏﻴﺮﻫﻤﺎ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﻓﻲ ﻏﻴﺮ ﺍﻷﺑﻴﺾ ﻭﺍﻟﺠﺪﻳﺪ ﻟﻜﻨﻬﻤﺎ ﺃﻭﻟﻰ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﻧﺠﺲ‪ ...‬ﻭﺍﺳﺘﺤﺐ‬ ‫ﺑﻌﺾ ﺗﺤﺴﻴﻦ ﺍﻟﻜﻔﻦ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻭﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻤﻐﺎﻻﺓ ﻓﻴﻪ‪ ...‬ﻭﻳﻜﻔﻦ ﺍﻟﻤﻴﺖ ﻓﻲ‬ ‫ﺛﻮﺏ ﺃﻗﻌﺪ ﻓﻴﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ﺇﻻ ﻣﺎ ﻋﻠﻰ ﺑﺪﻧﻪ ﻧﺰﻋﻮﻩ ﻭﻏﺴﻠﻮﻩ ﻭﻛﻔﻨﻮﻩ‬ ‫ﺟﺪﻳﺪﺍ ﻭﻟﻢ ﻳﺘﻜﺴﺮ ﻭﻟﻢ ﻳﺘﻮﺳﺦ ﻭﻫﻮ ﻃﺎﻫﺮ‪ ...‬ﻭﻻ ﻳﺠﻌﻞ ﺍﻟﻤﻴﺖ ﻓﻲ‬ ‫‬‫ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻛﻔﻨﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﻐﺴﻞ ﺃﻭ ﺍﻟﺘﻴﻤﻢ ﻭﻻ ﻳﻜﻔﻦ ﻣﻌﻪ ﺣﺮﺯﻩ‪ ...،‬ﻭﻫﻮ ﻗﺒﻞ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﻛﻞ‬ ‫ﻣﺎ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺇﻻ ﻓﻌﻠﻰ ﻭﺭﺛﺘﻪ ﺑﺤﺴﺐ ﺳﻬﺎﻣﻬﻢ ﻏﻴﺮ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻟﻜﻼﻟﺔ ﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﻌﺼﺒﺔ ﺇﻥ ﺣﻀﺮﻭﻩ‪ ،‬ﻭﺃﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﺇﻻ ﺍﻟﻜﻼﻟﺔ ﻓﻌﻠﻴﻬﻢ ﺍﻟﻜﻔﻦ‬ ‫ﺇﻻ ﻓﻌﻠﻰ ﺣﺎﺿﺮﻩ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻩ ﺇﻻ ﺑﻜﻞ ﻣﺎﻟﻪ‪ ...‬ﻓﺈﻥ ﺃﺷﻬﺪ ﻫﺬﺍ ﺍﻟﺤﺎﺿﺮ ﻋﻠﻰ ﺃﺧﺬ‬ ‫ﻗﻴﻤﺔ ﺍﻟﻜﻔﻦ ﻣﻦ ﻣﺎﻝ ﺍﻟﻬﺎﻟﻚ ﺃﻭ ﻭﺍﺭﺛﻪ ﺃﺧﺬ ﻭﺇﻻ ﻋﺪ ﻣﺘﺒﺮ ﻋﺎ ﻣﺘﺼﺪﻗﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﻭﻳﺠﻮﺯ ﺍﻷﺧﺬ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﻟﻢ ﻳﻨﻮ ﺃﻧﻪ ﺗﺼﺪﻕ ﺑﺎﻟﻜﻔﻦ ﺗﺼﺪﻗﺎ ﻭﻟﻮ ﺑﺄﺧﺬ‬ ‫ﺗﺮﻛﺘﻪ ﻛﻠﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻗﺪﺭ ﺍﻟﻜﻔﻦ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ‪.(١)...‬‬ ‫‪F7 ٤‬و‪0‬ت ا‪:M,‬‬ ‫ﻭﻧﺪﺏ ﺍﻟﺘﻜﻔﻴﻦ‪ ١ :‬ ﺑﻮﺗﺮ ﻣﻦ ﻭﺍﺣﺪ ﻟﺴﺒﻌﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺸﻔﻊ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺑﺄﻛﺜﺮ‬ ‫ﻣﻦ ﺳﺒﻌﺔ‪ ٢ .‬ ﻭﺍﻷﻭﻟﻰ ﻟﻠﺮﺟﻞ ﺛﻼﺛﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﻓﻘﻴﻞ ﻋﻦ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪:‬‬ ‫ﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺩﺭﻉ ﻭﺧﻤﺎﺭ ﻭﻟﻔﺎﻓﺘﺎﻥ ﻭﺛﻮﺏ ﻟﻄﻴﻒ ﻳﺸﺪ ﻋﻠﻰ ﻭﺳﻄﻬﺎ ﻳﺠﻤﻊ ﺑﻪ‬ ‫ﺛﻴﺎﺑﻬﺎ‪ ،‬ﻭﻳﺠﺰﻱ ﺩﺭﻉ ﻭﺧﻤﺎﺭ ﻭﻟﻔﺎﻓﺔ‪ ،‬ﻭﻳﺠﺰﻱ ﺛﻮﺏ ﻭﺍﺣﺪ ﺳﺎﺗﺮ ﻭﻳﺠﺰﻱ ﺍﻟﺼﻐﻴﺮ‬ ‫ﺛﻮﺏ ﻭﺧﺮﻗﺔ‪ ٣ .‬ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻴﺖ ﻣﺎﻝ ﻭﻻ ﻟﻮﺍﺭﺛﻪ ﻓﻌﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﺑﻴﺖ ﻣﺎﻝ ﻓﻌﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ٤ .‬ ﻭﻧﺪﺏ ﻛﻮﻧﻪ ﺛﻮﺑﻲ ﺻﻼﺗﻪ ﺑﺤﻴﺎﺗﻪ‬ ‫ﺇﻥ ﺍﺗﻔﻖ ﺃﻧﻬﻤﺎ ﻛﺘﺎﻥ ﺃﺑﻴﺾ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻻ ﺍﺧﺘﻴﺮ ﺍﻟﻜﺘﺎﻥ ﺍﻷﺑﻴﺾ ﺍﻟﺠﺪﻳﺪ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٥٩٠‬ ‪ ،٥٩٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١١٥/١١٤‬‬ ‫‪391‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫)‪(١‬‬ ‫ﻧﺪﺑﺎ ﻭﻟﻮ ﻣﻦ‬ ‫ﺛﻮﺑﺎ ‬ ‫ﺛﻮﺑﻲ ﺻﻼﺗﻪ ﻟﺤﺪﻳﺚ‪» :‬ﻭﻛﻔﻨﻮﺍ ﻓﻴﻬﺎ ﻣﻮﺗﺎﻛﻢ« ﻭﻳﺰﺩﺍﺩ ﻋﻠﻴﻬﺎ ‬ ‫ﻏﻴﺮ ﺃﺛﻮﺍﺏ ﺻﻼﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺜﻼﺛﺔ ﺃﻭ ﺧﻤﺴﺔ ﺃﻭ ﺳﺒﻌﺔ ﻓﺄﻭﻟﻰ ﺃﻥ ﻳﻜﻔﻦ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ)‪.(٢‬‬ ‫‪„2 ٥‬رات ا‪:M,‬‬ ‫ﻭﻣﺎ ﻻ ﺗﺼﺢ ﺑﻪ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻓﻼ ﻳﻜﻔﻦ ﻓﻴﻪ ﺍﻟﻤﻴﺖ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻭﻻ ﺗﻜﻔﻦ ﻓﻲ‬ ‫ﺣﺮﻳﺮ ﺃﻭ ﺛﻮﺏ ﻣﻨﻪ ﺫﻫﺐ ﻭﻟﻮ ﺟﺎﺯ ﻟﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻘﺼﺎﻧﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺗﺤﺮﻳﻤﻬﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺟﻮﺯ ﻟﻬﺎ ﺣﺮﻳﺮ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻓﻴﻪ‪ ...‬ﻭﻻ ﻳﻜﻔﻦ ﻓﻲ ﻣﺼﺒﻮﻍ ﻭﺇﻻ‬ ‫ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﺠﺮﺍﻡ ﻭﺍﻟﺮﻳﺒﺔ ﺍﻟﻤﺤﻘﻘﺔ ﻭﻟﻮ ﺿﺮﻭﺭﺓ‪ .‬ﻭﻳﺠﺪﺭ ﻣﻦ ﻣﺲ‬ ‫ﻧﺠﺴﺎ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﺿﻄﺮ‬ ‫ﻣﺎ ﻻ ﻳﻤﺴﻪ ﻣﺼﻞ ﻛﺤﺮﻳﺮ ﻭﻧﺠﻲ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻛﻔﻨﻪ ‬ ‫ﺇﻟﻰ ﺍﻟﺘﻜﻔﻴﻦ ﻓﻲ ﺛﻮﺏ ﻧﺠﺲ ﺃﺑﻌﺪ ﻋﻦ ﺃﻥ ﻳﻤﺴﻪ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻨﺠﺲ ﺑﻞ ﻳﺘﺪﻟﻰ ﺃﻭ‬ ‫ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺑﻌﺪﻫﺎ‪ .‬ﻭﺟﺴﺪ ﻣﻌﺪﻥ ﻏﻴﺮ ﻓﻀﺔ ﻭﻻ ﻳﻮﺿﻊ ﻋﻠﻴﻪ ﺇﻻ‬ ‫ﻟﻀﺮﻭﺭﺓ ﻭﻻ ﻳﺪﻓﻦ ﻓﻲ ﻣﻌﺪﻥ ﻻ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻭﺟﺎﺯ ﺑﻀﺮﻭﺭﺓ ﻭﻣﻦ ﺃﺟﺎﺯ ﺍﻟﺼﻼﺓ‬ ‫ﻓﻲ ﺍﻟﻤﻌﺎﺩﻥ ﻭﻣﺴﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﺟﺎﺯ ﺍﻟﺪﻓﻦ ﻓﻴﻬﺎ ﺑﻼ ﺿﺮﻭﺭﺓ‪ ...‬ﻭﺇﻥ ﻛﻔﻨﻮﻩ ﻓﻴﻤﺎ‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻭ ﺑﻘﻲ ﺃﻗﻞ ﻗﻠﻴﻞ ﺑﻼ ﺿﺮﻭﺭﺓ ﻓﻼ ﻳﻌﺬﺭﻭﻥ‪ ...‬ﻭﺇﻥ ﻛﻔﻨﻮﻩ ﻓﻴﻤﺎ ﻻ ﻳﺠﺰﻱ‬ ‫ﻛﻤﻨﺠﻮﺱ ﻋﻠﻰ ﺍﻟﻀﺮﻭﺭﺓ ﻓﻮﺟﺪﻭﺍ ﻣﺎ ﻳﺠﺰﻱ ﻛﻔﻨﻮﻩ ﺑﻪ ﻣﺎ ﻟﻢ ﻳﺪﻓﻨﻮﻩ‪.(٣)...‬‬ ‫‪$ ٦‬ب ا‪:M,‬‬ ‫ﻭﺇﻥ ﻭﺟﺪ ﻛﻔﻦ ﻻ ﻳﺴﺘﺮﻩ ﻛﻠﻪ ﺳﺘﺮﺕ ﺑﻪ ﻋﻮﺭﺗﻪ ﻓﺈﻥ ﻋﻢ ﻣﻦ ﺭﺃﺳﻪ ﺃﻭ ﺩﻭﻧﻬﺎ‪.‬‬ ‫ﻓﻤﺎ ﻓﻮﻕ ﺍﻟﺴﺮﺓ ﻟﺮﻛﺒﺘﻪ ﻓﻘﻂ ﺃﻭ ﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻤﺎ ﺩﻭﻥ ﺍﻟﻜﺘﻒ ﻭﻣﻦ ﺭﺟﻠﻪ ﻟﺴﺮﺗﻪ ﻓﻘﻂ‬ ‫ﻋﻤﻞ ﺑﺎﻷﻭﻝ ﻛﻤﺎ ﻓﻌﻞ ﺑﺤﻤﺰﺓ ‪ ƒ‬ﻭﺳﺘﺮ ﺭﺟﻼﻩ ﺑﺎﻟﻔﺒﺎﺕ ﻭﻛﺬﺍ ﺍﻟﺤﻲ ﻓﻲ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٩٥/٥٩٤‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٥٩٦/٥٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪392‬‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻥ ﻋﻢ ﻣﻦ ﻛﺘﻔﻪ ﻟﺮﻛﺒﺘﻪ ﻋﻤﻞ ﺑﻜﻔﻨﻪ ﻣﻨﻪ ﺇﻟﻴﻬﺎ ﻻ ﻣﻦ ﺭﺟﻠﻪ ﺇﻟﻰ ﻓﻮﻕ‪،‬‬ ‫ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ‪ ...‬ﻭﺇﻥ ﻭﺟﺪ ﻛﻔﻦ ﻟﻤﻴﺖ ﻓﻮﺟﺪ ﻣﻜﻔﻮ ﻧﺎ ﺭﺩ‬ ‫ﺃﻳﻀﺎ‪ ..،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻌﻞ ﻓﻲ ﺃﻛﻔﺎﻥ ﺍﻟﻔﻘﺮﺍﺀ‪ ..‬ﻭﻛﺬﺍ‬ ‫ﻟﺼﺎﺣﺒﻪ‪ ...‬ﻭﺟﻮﺯ ﺗﻜﻔﻴﻨﻪ ﻓﻴﻪ ‬ ‫ﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﺮﺩ ﻟﺼﺎﺣﺒﻪ ﻭﺍﻟﺠﻌﻞ ﻓﻲ ﺃﻛﻔﺎﻥ ﺍﻟﻔﻘﺮﺍﺀ ﺇﻥ ﻭﺟﺪ ﻣﺪﻓﻮ ﻧﺎ‪ ...‬ﻭﺇﻥ‬ ‫ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﻴﺖ ﻓﻮﺟﺪ ﺣ ‪‬ﻴﺎ ﻭﻟﻮ ﻋﻠﻰ ﺃﺣﺮﺯ ﻣﻌﻪ ﺛﻢ ﻣﺎﺕ ﺭﺩ ﻟﺮﺑﻪ ﺇﺫ‬ ‫‬ ‫ﺣﻤﻼ ﻟﻪ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﺇﺫﺍ ﻣﺎﺕ ﻓﻜﻔﻨﻮﻩ ﻓﻴﻪ‬‫ﻻ ﻳﻜﻔﻦ ﺍﻟﺤﻲ ﻭﺭﺧﺺ ﺗﻜﻔﻴﻨﻪ ﻓﻴﻪ‬ ‫ﺇﻥ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ‪ ...‬ﻭﻣﻦ ﻛﻔﻦ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻦ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻷﻛﻔﺎﻥ ﺃﻭ ﺗﻨﺎﺯﻉ‬ ‫ﻭﺭﺛﺘﻪ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺃﻭ ﻛﺎﻥ ﻓﻲ ﻭﺭﺛﺘﻪ ﻳﺘﻴﻤﻢ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻏﺎﺋﺐ ﺃﻭ‬ ‫ﻣﺤﺠﻮﺭ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻮﺹ ﺑﻤﺎ ﻳﻜﻔﻦ ﻓﻴﻪ ﻛﻔﻦ ﻓﻲ ﻭﺍﺣﺪ ﻓﻲ ﺍﻷﻇﻬﺮ)‪...(١‬‬ ‫‪ ٧‬ا‪ 'N‬ب ا‪:M,‬‬ ‫ﻭﻳﺠﺒﺮ ﻧﺎﺯﻉ ﻛﻔﻦ ﻟﻤﻴﺖ ﻋﻠﻰ ﺭﺩﻩ ﻓﻴﻪ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ ﻓﻬﻞ ﻳﺮﺩ ﻟﻮﺍﺭﺛﻪ ﺃﻭ‬ ‫ﻳﺠﻌﻞ ﻓﻲ ﺃﻛﻔﺎﻥ ﺍﻟﻔﻘﺮﺍﺀ؟ ﻗﻮﻻﻥ‪ ...‬ﻭﻳﻜﻔﻦ ﺑﻪ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻮﺟﺪ ﻣﺎ ﻳﻜﻔﻨﻪ‬ ‫ﻭﻳﺪﻓﻨﻪ ﻭﺍﻟﺬﻱ ﺗﺮﻙ ﻣﺎ ﻳﺴﺘﻐﺮﻕ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻴﻜﻔﻦ ﻣﻨﻪ ﻟﻴﻜﻮﻥ ﻣﻜﻔﻮ ﻧﺎ‬ ‫ﻣﺆﺩﻱ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ...‬ﻭﺷﻤﻞ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻛﻠﻬﺎ ﻣﻦ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﻣﺎﻟﻪ ﻭﻻ‬ ‫ﻳﻮﺟﺪ ﻣﻦ ﻳﺘﺪﻳﻦ ﻟﻪ ﻣﻨﻪ ﺃﻭ ﻳﺴﻠﻒ ﻟﻪ‪ ...‬ﻭﻻ ﻳﻌﻤﻢ ﺍﻟﻤﻴﺖ ﻭﻻ ﻳﻜﻔﻦ ﻓﻲ ﺍﻟﻘﻤﻴﺺ‬ ‫ﻭﻻ ﻳﻜﻔﻦ ﻭﻗﺪ ﺗﻌﻠﻖ ﺑﻪ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﻮﺍ ﺇﻟﻰ ﻧﺰﻋﻪ ﺇﻻ ﺑﻔﺴﺎﺩ ﺑﻌﻀﻪ ﻭﻟﻢ‬ ‫ﺃﻭﻻ ﺛﻢ ﻳﻨﺰﻋﻮﻩ‪ ،‬ﻭﺇﻥ ﻧﺰﻋﻮﻩ ﻭﻓﺴﺪ ﺑﻌﺾ ﻓﻼ ﺿﻤﺎﻥ‪،‬‬‫ﻳﻜﻦ ﻭﺭﺛﺔ ﺍﻟﻤﻴﺖ ﻓﻠﻴﺒﻴﻌﻮﻩ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻨﻮﻥ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻨﺰﻋﻮﻩ ﻭﺩﻓﻨﻮﻩ ﺑﻪ ﺿﻤﻨﻮﻩ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻧﺰﻋﻪ ﻓﺴﺎﺩ‬ ‫ﺍﻟﻤﻴﺖ ﺗﺮﻛﻮﻩ‪...‬ﻭﻻ ﻳﻜﻔﻦ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﻓﻲ ﻛﻔﻦ ﻭﺍﺣﺪ ﺇﻻ ﺇﻥ ﺍﺿﻄﺮﻭﺍ‬ ‫ﻓﻠﻴﻘﺴﻤﻮﻫﻢ ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﻗﺴﻤﻬﻢ ﺣﺠﺰﻭﺍ ﺑﺸﻲﺀ‪ ،‬ﻭﺇﻥ ﺩﻗﻮﺍ ﺣﺘﻰ ﻻ ﻳﻌﺰﺯ‬ ‫ﺃﻋﻀﺎﺀ ﻭﺍﺣﺪ ﻣﻦ ﺃﻋﻀﺎﺀ ﺁﺧﺮ ﻛﻔﻨﻮﺍ ﻓﻲ ﻭﺍﺣﺪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٠٠/٥٩٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٠٢/٦٠١‬‬ ‫‪393‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫‪ )$$L ٨‬ا'‪:M$,‬‬ ‫ﺇﺫﺍ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﺃﺩﺧﻞ ﺍﻟﻜﻔﻦ ﻣﻦ ﺗﺤﺖ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ ﻓﻜﻤﺎ‬ ‫ﺗﻴﺴﺮ ﻣﻦ ﺇﺩﺧﺎﻟﻪ ﻣﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﺴﺮ ﺃﻭ ﺭﻓﻊ ﺍﻟﻤﻴﺖ ﻭﻭﺿﻌﻪ ﻓﻲ ﺍﻟﻜﻔﻦ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺷﺎﺣﺎ‪.‬‬ ‫‬‫ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺃﻭ ﻏﻴﺮﻩ ﺟﺎﺯ‪ ...‬ﻭﺇﻥ ﻛﻔﻦ ﺑﻮﺍﺣﺪ ﺟﻌﻞ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ‬ ‫ﻃﺮﻑ ﻣﻦ ﺍﻟﻜﻔﻦ ﻏﻴﺮ ﻣﻘﻄﻮﻉﻭﺷﺢ ﻣﻦ ﺗﺎﻟﻲ ﺑﺪﻧﻪ ﺃﻭ ﻏﻴﺮﻩ ﺛﻢ ﻛﻔﻦ ﺑﺎﻟﺒﺎﻗﻲ ﺃﻭ‬ ‫ﻭﺷﺎﺣﺎ ﻋﺎ ‪‬ﻣﺎ ﻟﻪ)‪.(١‬‬ ‫‬‫ﺟﻌﻞ ﻛﻠﻪ‬ ‫‪ M$, ٩‬ا‪ o F‬أ‪:/‬‬ ‫ﻻ ﻳﻜﻔﻦ ﻓﻲ ﻛﻔﻦ ﻭﺍﺣﺪ ﻣﺘﻌﺪﺩ ﻣﻴﺘﺎﻥ ﺃﻭ ﺃﻣﻮﺍﺕ ﻏﻴﺮ ﻭﻟﺪ ﻣﺎﺕ ﻣﻊ ﺃﻣﻪ ﺑﻌﺪ‬ ‫ﺧﺮﻭﺝ ﺃﻭ ﻗﺒﻠﻪ ﻭﻗﺒﻞ ﺗﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻥ ﻣﺎﺕ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﺃﻭ ﻗﺒﻠﻪ ﻭﺃﻣﻪ ﺣﻴﺔ ﻓﺮﻕ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﻳﻨﺘﻈﺮ ﻣﻮﺗﻬﺎ ﻓﻬﺬﺍﻥ ﺍﻟﻤﺬﻛﻮﺭﺍﻥ ﻣﻦ ﻭﻟﺪ ﻭﺃﻣﻪ ﺣﻜﻤﻬﻤﺎ ﺃﻧﻪ ﻳﺠﻌﻞ‬ ‫ﻷﻣﻪ ﻣﺎ ﺃﻣﻜﻨﻬﺎ ﻣﻦ ﺳﻨﻨﻬﺎ ﺛﻢ ﺗﻀﻢ ﻣﻊ ﻭﻟﺪﻫﺎ ﻓﻲ ﻛﻔﻦ ﻭﺍﺣﺪ ﺑﻌﺪ ﻟﻔﻪ ﻭﺣﺪﻩ‬ ‫ﺫﻛﺮﺍ ﻭﺧﻠﻔﻬﺎ ﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻟﻌﻈﻢ ﺣﻖ ﺍﻷﻡ‪ ،‬ﻭﻟﻌﻠﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻳﺠﻌﻞ ﺃﻣﺎﻣﻬﺎ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻳﻀﺎ ﻷﻥ ﺍﻟﻤﺸﻜﻞ ﻳﺼﻠﻲ ﺃﻣﺎﻡ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫‬ ‫ﻣﺸﻜﻼ ﺟﻌﻞ ﺃﻣﺎﻣﻬﺎ ‬‫ﺧﻨﺜﻰ‬ ‫ﻳﺠﻌﻠﻮﻥ ﺍﻟﻮﻟﺪ ﺣﻴﺚ ﺷﺎﺅﻭﺍ‪ ..‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﻣﻮﺕ ﺇﺫ ﻻ ﺗﻠﺰﻡ ﺣﻘﻮﻕ ﻭﻟﺪ‬ ‫ﺧﺮﺝ ﻣﻴ ﺘﺎ)‪.(٢‬‬ ‫‪ P$$ ١٠‬ا‪ q$+‬وا‪ M,‬وا‪:q$Q‬‬ ‫ﻭﻧﺪﺏ ﺗﻄﻴﻴﺐ ﻣﻴﺖ ﻏﻴﺮ ﻣﺤﺮﻡ ﻭﻗﺼﺪ ﺃﻋﻀﺎﺀ ﺳﺠﻮﺩﻩ ﺑﺎﻟﻄﻴﺐ ﻭﺗﻄﻴﻴﺐ‬ ‫ﻛﻔﻨﻪ ﻭﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺑﻌﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻄﻴﺐ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺇﻻ‬ ‫ﺇﻥ ﻛﺎﻥ ﺭﻳﺢ ﻳﻀﺮﻫﻢ‪ ،‬ﻭﻣﺎ ﺿﻴﻊ ﻣﻦ ﺣﻘﻮﻕ ﺃﻭ ﻧﺴﻲ ﻋﻤﻞ ﻟﻪ ﻣﺎ ﻟﻢ ﻳﺪﻓﻦ ﻓﻴﺮﺟﻊ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٠٤/٦٠٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١١٩/١١٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٠٥/٦٠٤‬ﻭﺍﻧﻈﺮ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ﺝ ‪ ٢‬ﺹ ‪ ٤٣٧‬ ‪.٤٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪394‬‬ ‫ﻣﻦ ﻗﺒﺮﻩ ﺇﻥ ﻭﺿﻊ ﻓﻴﻪ ﻭﻟﻢ ﻳﺪﻓﻦ ﻓﻴﺼﻠﻰ ﻋﻠﻴﻪ ﺃﻭ ﻳﻄﻬﺮ ﻓﻴﺼﻠﻰ ﻋﻠﻴﻪ ﺃﻭ ﻳﻜﻔﻦ‬ ‫ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺭﻓﻌﻪ ﻳﻔﺴﺪﻩ ﻋﻤﻞ ﻟﻪ ﺑﻼ ﺭﻓﻊ ﻣﺎ ﺃﻣﻜﻦ ﻛﺎﻟﺼﻼﺓ‪ ...‬ﻭﻟﺰﻡ ﺑﺘﻀﻴﻴﻌﻬﺎ‬ ‫ﻋﻤﺪﺍ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻳﺨﻠﻞ ﻋﻠﻴﻪ ﺍﻟﻜﻔﻦ‬ ‫ﺗﻮﺑﺔ‪ ،‬ﻭﻫﻠﻜﻮﺍ ﺇﻥ ﻟﻢ ﻳﺼﻠﻮﺍ ﻋﻠﻴﻪ ‬ ‫ﺑﺨﻼﻻﺕ ﻛﺸﻮﻙ ﺍﻟﻨﺨﻞ ﻭﻻ ﻳﺨﺎﻁ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺨﺎﻁ‪ ..‬ﻭﻳﻌﻘﺪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﺭﺟﻠﻴﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﻭﺿﻊ ﻓﻲ ﺍﻟﻘﺒﺮ ﺣﻞ ﺍﻟﻌﻘﺪ ﻭﺗﺮﻙ ﻓﻴﻪ ﻭﻳﻜﺸﻒ ﻋﻦ ﻋﻴﻨﻪ ﺍﻟﻴﻤﻨﻰ ﺃﻭ‬ ‫ﻛﻠﻴﻬﻤﺎ)‪.(١‬‬ ‫‪ 1+-‬ا ‪7‬زة وا‪:0 $‬‬ ‫‪F7 ١‬و‪0‬ت ا‪ 1+2‬وا‪:$‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺇﺫﺍ ﻏﺴﻞ ﻭﻛﻔﻦ ﺃﻭ ﺗﻴﻤﻢ ﻟﻪ ﻭﻛﻔﻦ ﻭﻭﺿﻊ ﻋﻠﻰ ﻧﻌﺶ‬ ‫ﺃﻭ ﻧﺤﻮﻩ ﺳﺘﺮ ﻋﻠﻴﻪ ﺑﺜﻮﺏ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻴﺾ‪ ،‬ﻭﻳﺨﺮﺝ ﺭﺃﺳﻪ ‬ ‫ﺃﻭﻻ ﻣﻦ ﺍﻟﺒﻴﺖ‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﺪﻡ ﺭﺃﺳﻪ ﻓﻲ ﺍﻟﺴﻴﺮ ﻟﻤﺼﻠﻲ ﺃﻭ ﻗﺒﺮ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ‬ ‫ﺍﺳﺘﺪﺍﺭﻭﺍ ﺑﻪ ﺣﺘﻰ ﻳﻠﻲ ﺭﺃﺳﻪ ﺍﻟﻘﺒﺮ ‬ ‫ﺃﻭﻻ ﻭﻓﻌﻠﻮﺍ ﻣﺎ ﺃﻣﻜﻦ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﺃﺣﺪ ﻓﻲ ﺍﻟﺒﻴﺖ ﻭﺭﺟﻠﻪ ﺇﻟﻰ ﺑﺎﺑﻪ‪ ...‬ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﻟﺮﺃﺱ ﻷﻧﻪ ﺃﻓﻀﻞ‬ ‫ﻭﻳﺮﻓﻖ ﺑﻪﺍﻟﻤﻴﺖﻓﻴﻪ ﺃﻱ ﻓﻲ ﺍﻟﺴﻴﺮ ﺑﺄﻥ ﻳﺴﺎﺭ ﺳﻴﺮ ﻣﺘﻮﺳﻂ ﻻ ﺳﻴﺮ ﻛﺨﺒﻴﺐ‬ ‫ﺍﻟﻴﻬﻮﺩﺳﺮﻋﺘﻬﻢﻭﻻ ﻛﺪﺑﻴﺐ ﺍﻟﻨﺼﺎﺭﻯﺑﻄﺌﻬﻢﻭﻳﺠﻮﺯ ﺣﻤﻠﻪ ﻓﻲ ﻏﻴﺮ ﻧﻌﺶ‬ ‫ﻛﺤﺼﻴﺮ‪...‬ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﻧﻌﺶ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﻧﻌﺶ ﻭﺟﺪ ﻋﻨﺪ ﺑﺎﺏ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺍﻟﻤﻘﺒﺮﺓ ﻻ ﺑﻨﻌﺶ ﺃﺣﺪ ﺃﻭ ﻧﺎﺱ ﻣﺨﺼﻮﺻﻴﻦ ﺇﻻ ﺑﺈﺫﻥ ﺃﻫﻠﻪ‪ ...‬ﻭﻻ‬ ‫ﻳﺤﻤﻞ ﻋﻠﻰ ﺣﺮﺍﻡ ﺃﻭ ﺭﻳﺒﺔ ﺃﻭ ﻣﺎ ﻋﻤﻞ ﺑﺎﻟﻜﺮﺍﻫﺔ‪ ...‬ﻭﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﻧﻌﺶ ﺿﻌﻴﻒ‬ ‫ﺃﻭ ﻣﻜﻠﻞ ﺃﻭ ﻓﻴﻪ ﺗﺼﺎﻭﻳﺮ ﺃﻭ ﻓﻴﻪ ﻗﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺣﻤﻞ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻧﻌﺶ ﻓﻴﻪ ﻗﺒﺔ‬ ‫ﻭﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﻧﻌﺶ ﻧﺠﺲ‪ ،‬ﻭﺇﻥ ﺗﺒﻴﻦ ﻧﺠﺴﻪ ﺗﺮﻛﻮﻩ ﺇﻟﻰ ﻧﻌﺶ ﻃﺎﻫﺮ ﺇﻥ ﻭﺟﺪ‬ ‫ﻭﻳﻄﻬﺮﻭﻩ ﺇﻻ ﺇﻥ ﻧﺠﺲ ﺑﻌﺪ ﺣﻤﻠﻪ‪ ...،‬ﻭﻻ ﻳﺘﺮﻙ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﻧﻌﺸ ﺎ ﻛﻨﻌﺶ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٠٦‬‬ ‫‪395‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﺍﻟﻤﻮﺣﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﻋﻤﻠﻮﻩ ﺃﻭ ﻋﻤﻞ ﻷﻫﻞ ﺍﻟﻔﺘﻨﺔ ﻧﻌﺶ ﻓﻼ ﻳﺤﻤﻞ ﻋﻠﻴﻪ ﻏﻴﺮﻫﻢ‪ ...‬ﻭﻻ‬ ‫ﺑﺄﺱ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﻧﻌﺸ ﺎ ﻟﻠﺼﻐﺎﺭ ﻭﺁﺧﺮ ﻟﻠﻜﺒﺎﺭ‪ ...‬ﻭﻧﺪﺏ ﺍﻟﺬﻛﺮ ﺧﻠﻔﻪ ﺑﻘﻮﻟﻚ‪ :‬ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ ﺍﻟﺤﻲ ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ‪ ...‬ﻭﺍﻟﻔﻀﻞ ﻟﺤﺎﻣﻠﻪ ﻓﻲ ﺍﻟﺘﻘﺪﻡ ﻳﻤﻴﻦ‬ ‫ﺍﻟﻨﻌﺶ ﻭﻳﻠﻴﻪ ﺍﻟﺘﻘﺪﻡ ﻳﺴﺎﺭﻩ ﻭﻳﻠﻴﻪ ﺍﻟﺘﺄﺧﺮ ﻳﻤﻴﻨﻪ ﻭﺍﻟﻔﻀﻞ ﺍﻟﺜﻮﺍﺏ )ﺍﻟﺰﺍﺋﺪ(‪،‬‬ ‫ﻭﺍﻷﻓﻀﻞ ﻟﻤﺸﻴﻌﻪ ﺍﻟﺘﺄﺧﺮ ﻷﻥ ﺍﻟﺠﻨﺎﺯﺓ ﻣﺘﺒﻮﻋﺔ ﻻ ﺗﺎﺑﻌﺔ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ...‬ﻭﻣﻦ‬ ‫ﻗﺮﺕ ﻋﻠﻴﻪ ﺑﻘﻲ ﻋﻠﻰ ﺣﺎﻟﻪ ﻣﻦ ﻗﻴﺎﻡ ﺃﻭ ﻗﻌﻮﺩ ﺃﻭ ﻣﺸﻲ ﺃﻭ ﺍﺿﻄﺠﺎﻉ ﺃﻭ ﺍﺗﻜﺎﺀ ﻭﻗﺎﻝ‪:‬‬ ‫ﻫﺬﺍ ﻣﺎ ﻭﻋﺪﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺻﺪﻕ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ‪ ...‬ﻭﻻ ﻳﺮﺑﻂ‬ ‫ﻣﺸﻴﻌﻪ ﻗﺮﻗﺎ ﻷﻧﻪ ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺰﻳﻨﺔ ﻭﻻ ﻳﺮﻛﺐ ﺩﺍﺑﺔ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﻻﺗﺒﺎﻉ ﻭﺣﻀﻮﺭ ﻣﻦ‬ ‫ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ‪ ... 1‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﺑﻌﺪ ﺍﻧﺼﺮﺍﻑ()‪.(١‬‬ ‫‪ #,- ٢‬ا‪7‬ء ‪ o$$( UR‬ا ‪7‬زة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ ﻟﻠﻨﺴﺎﺀ ﺍﺗﺒﺎﻋﻬﺎ ﺇﻥ ﻭﺟﺪ ﺣﺎﻣﻞ ﺳﻮﺍﻫﻦ‬ ‫ﻭﻳﻄﺮﺩﻥ ﻓﺈﻥ ﻟﻢ ﻳﺮﺟﻌﻦ ﻓﻼ ﻳﺠﺐ ﺭﺟﻮﻉ ﺭﺟﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﻜﺮ ﻣﻦ ﺍﺧﺘﻼﻃﻬﻦ‬ ‫ﺑﺎﻟﺮﺟﺎﻝ ﺃﻭ ﻧﻮﺍﺡ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻧﻬﻴﻦ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻨﺘﻬﻴﻦ ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﺍﻟﺮﺟﻮﻉ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻳﻐﻨﻲ ﻋﻨﻚ ﻓﺎﺭﺟﻊ ﻭﺇﻻ ﺭﻓﻌﻦ ﻣﻦ ﺧﻠﻒ ﺍﻟﻨﻌﺶ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻤﻴﺖ ﻣﻊ ﺭﺟﻠﻴﻦ ﻭﻳﺤﻤﻠﻪ ﺍﻟﺮﺟﻼﻥ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻣﻊ ﻭﺍﺣﺪ ﺣﻤﻞ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺃﻣﺎﻡ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﺍﻷﻇﻬﺮ‪ ،‬ﻭﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺃﻣﺎﻡ ﺍﻟﺸﻤﺎﻝ ﻭﺍﺛﻨﺘﺎﻥ ﻣﻦ‬ ‫ﺧﻠﻒ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﺣﻤﻠﻨﻪ ﻭﺣﺪﻫﻦ‪ ...‬ﻭﻻ ﻳﺤﻤﻞ ﺍﻟﻄﻔﻠﺔ ﺑﻴﻦ ﻳﺪﻳﻪ‬ ‫ﺇﻻ ﻣﺤﺮﻣﻬﺎ ﻭﻻ ﺗﺤﻤﻞ ﺇﻻ ﻋﻠﻰ ﻧﻌﺶ ﺇﻥ ﺟﺎﻭﺯﺕ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﻛﺬﺍ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻟﻠﻄﻔﻞ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﻄﻔﻞ ﺃﻥ ﺗﺤﻤﻠﻪ ﺍﻟﻨﺴﺎﺀ ﺑﻴﻦ ﺃﻳﺪﻳﻬﻦ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻹﻣﺎﺀ ﻛﺎﻟﺮﺟﺎﻝ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٠٧‬ ‪ ،٦١١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦١١‬ ‪ ،٦١٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٢/١٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪396‬‬ ‫‪ #,- ٣‬ا‪,‬ﻼم ‪ o$$( UR‬ا ‪7‬زة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻛﺮﻩ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻬﺎ ﺇﻻ‬ ‫ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺧﻔﺾ ﺻﻮﺕ ﺣﺘﻰ ﻳﺮﺟﻊ ﻣﻦ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺮﺵ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ‬ ‫ﻟﻴﺘﻠﺒﺪ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﺑﻞ ﻳﺤﺮﻡ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻤﻘﺒﺮﺓ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﺍﻟﻜﺮﺍﻫﺔ‬ ‫ﺩﻭﻥ ﻛﺮﺍﻫﺔ ﻭﺗﺤﺮﻳﻢ ﺩﻭﻥ ﺗﺤﺮﻳﻢ)‪.(١‬‬ ‫‪+ ٤‬م ا ‪7‬زة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻗﻴﻞ‪ :‬ﺗﻤﺎﻡ ﺍﻟﺠﻨﺎﺯﺓ ﺍﻷﺧﺬ ﺑﺄﻛﻨﺎﻓﻬﺎ ﺍﻷﺭﺑﻌﺔ ﻭﻫﻲ‪:‬‬ ‫ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻜﻔﻴﻦ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻓﻦ ﻭﺍﻟﺼﻤﺖ ﺇﻻ ﻋﻦ ﺫﻛﺮ ﺃﻭ ﻣﻬﻢ ﻭﺃﻥ ﻻ ﻳﻘﻌﺪ‬ ‫ﺣﺘﻰ ﺗﻮﺿﻊ ﻋﻠﻰ ﻋﻮﺍﺗﻖ ﺍﻟﺮﺟﺎﻝ ﻭﻛﺮﻩ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﻴﻬﺎ ﻛﻤﺎ ﻳﻜﺮﻩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻏﻴﺮ ﻣﻜﺮﻭﻩ)‪.(٢‬‬ ‫ا ﻼة ;‪ r‬ا‪:q$+‬‬ ‫‪:+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺳﻦ ﺑﻌﺪ ﻏﺴﻠﻪ ﻭﺗﻜﻔﻴﻨﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺳﻨﺔ ﻭﺍﺟﺒﺔ‬ ‫ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻬﻠﻚ ﺍﻟﻨﺎﺱ ﺑﺘﺮﻛﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﻓﻼ‬ ‫ﻫﻼﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﻓﻨﻮﻩ ﺑﻼ ﺻﻼﺓ ﺑﻌﻤﺪ ﺑﻐﻴﺮ ﻣﺎﻧﻊ ﺗﺎﺑﻮﺍ ﻭﺻﻠﻮﺍ ﻋﻠﻴﻪ ﺣﻴﺚ ﻛﺎﻧﻮﺍ‬ ‫ﻭﻟﻮ ﺑﻌﺪﻭﺍ ﺃﻭ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﻛﺬﺍ ﺇﻥ ﻧﺴﻮﺍ ﻭﻻ ﺇﺛﻢ ﻓﻲ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻧﺠﺲ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯﻫﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﺼﻼﺗﻪ ﮊ ﻋﻠﻰ ﺳﻬﻴﻞ ﺑﻦ‬ ‫ﺑﻴﻀﺎﺀ ﻭﺍﻟﺼﺤﻴﺢ ﻛﺮﺍﻫﺘﻬﺎ ﺑﻴﻦ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻮﺍ ﻗﺒﺮﻩ ﺃﻭ ﺗﻜﻔﻴﻨﻪ ﺃﻭ ﻏﺴﻠﻪ ﺃﻭ‬ ‫ﺗﻴﻤﻤﻪ ﻛﻔﺮﻭﺍ‪ ،‬ﻭﻻ ﺗﺠﺰﻱ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺑﻼ ﻃﻬﺎﺭﺓ ﺛﻮﺏ ﺃﻭ ﻣﻜﺎﻥ ﺇﻻ ﺿﺮﻭﺭﺓ‪،‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٦١٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٦١٥/٦١٤‬‬ ‫‪397‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﺑﺎﻟﺤﺮﻳﺮ ﻭﻧﺤﻮﻩ ﻛﺬﻟﻚ ﺇﻻ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻠﻤﺎ ﺣﻀﺮﻭﺍ ﺑﻪ‬ ‫ﺻﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﺗﺠﺰﻱ ﺻﻼﺓ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﺼﻠﻲ ﻋﻠﻴﻪ ﺟﻤﺎﻋﺔ ﺑﻌﺪ ﺃﺧﺮﻯ ﺇﻥ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻻ ﺗﺠﺰﻱ ﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻴﻪ ﺑﺤﻀﺮﺓ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﻻ ﺗﺠﺰﻱ ﺻﻼﺓ‬ ‫ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﻭﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻭﺍﻟﻤﺸﺮﻙ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺗﺠﻮﺯ‬ ‫ﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺠﻤﺎﻋﺔ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻫﻦ‪ ،‬ﻭﺗﺠﻮﺯ ﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺠﻤﺎﻋﺔ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻫﻦ‪ ،‬ﻭﺗﻜﻮﻥ ﻭﺳﻂ ﺍﻟﺼﻒ ﻭﺗﺴﺒﻘﻬﻦ ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻜﻮﻥ‬ ‫ﺑﻴﻦ ﺍﻟﺼﻒ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺴﺒﻘﻬﻦ ﺑﺸﻲﺀ ﻓﺼﻼﺗﻬﻦ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﺇﻥ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻪ‬ ‫ﺛﻮﺏ ﻣﻨﺠﻮﺱ ﺃﻭ ﻭﺿﻊ ﻋﻠﻰ ﺛﻮﺏ ﻣﻨﺠﻮﺱ ﺃﻭ ﻧﻌﺶ ﻣﻨﺠﻮﺱ ﺃﻭ ﻣﻜﺎﻥ‬ ‫ﻣﻮﺣﺪﺍ‬ ‫‬‫ﻣﻨﺠﻮﺱ ﻓﻼ ﺗﺠﺰﻱ ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ‪ ...‬ﻭﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ‬ ‫ﻏﻴﺮ ﻗﺎﻃﻊ‪.(١)...‬‬ ‫‪ M ٢‬ﻻ  ;‪:/$; r‬‬ ‫‬ ‫ﺳﺒﻴﻼ ﻟﻘﺘﻞ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﻓﺤﺶ ﺃﻭ ﺃﺧﺬ‬ ‫ﻗﺎﻃﻌﺎ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻻ‬ ‫ﻋﺎﺻﻴﺎ ﻟﺴﻴﺪﻩ ﻓﻴﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻋﺼﻴﺎﻧﻪ ﻓﻴﻪ‪ ،‬ﻭﻻ‬ ‫‬‫ﻫﺎﺭﺑﺎ ‬ ‫ﻋﺒﺪﺍ ‬ ‫ﻣﺎﻝ‪ ،‬ﻭﻻ ﺁﺑﻘﺎ‬ ‫ﻗﺎﻋﺪﺍ ﻋﻠﻰ ﻓﺮﺍﺵ ﺣﺮﺍﻡ ﻭﻫﻮ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﺟﻬﺎ ﻣﻦ‬ ‫ﻗﺎﻋﺪﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ ‬ ‫‬ ‫ﺃﻭﻝ ﻣﺮﺓ ﻟﺨﻠﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﺟﺎﺯ ‬ ‫ﺃﻭﻻ ﺛﻢ ﺣﺪﺙ ﻣﺎ ﺃﻓﺴﺪﻩ ﻭﺑﻘﻲ ﻋﻠﻴﻬﺎ ﻭﺍﻣﺮﺃﺓ ﻳﺠﻌﻠﻬﺎ‬ ‫ﻣﺎﻧﻌﺎ ﺣ ‪‬ﻘﺎ ﻭﻻ ﻃﺎﻋﻨﺎ ﻓﻲ ﺍﻟﺪﻳﻦ ﺑﺄﻥ‬ ‫ﺍﻟﺮﺟﻞ ﻛﺰﻭﺟﺘﻪ ﻣﺘﻰ ﺷﺎﺀ ﺍﺳﺘﻤﺘﻊ ﺑﻬﺎ‪ ...‬ﻭﻻ ‬ ‫ﻋﻤﻮﻣﺎ ﺃﻭ ﺧﻄﺄ ﺩﻳﻦ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺍﻟﻮﻫﺒﻴﺔ ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﺴﺘﻢ ﻋﻠﻰ‬ ‫‬‫ﺧﻄﺄ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‬ ‫ﻣﻠﻘﻴﺎ‬ ‫ﻣﺮﺟﻮﻣﺎ ﺑﻼ ﺗﻮﺑﺔ‪ ،‬ﻭﻻ ‬ ‫‬‫ﻋﻤﺪﺍ ﺇﻻ ﺇﻥ ﺗﺎﺑﻮﺍ‪ ،‬ﻭﻻ‬‫ﺷﻲﺀ‪ ...‬ﻭﻻ ‬ ‫ﻗﺎﺗﻼ ﻭﻟﻮ ﻟﻨﻔﺴﻪ ‬ ‫ﻧﻔﺴﻪ ﻓﻲ ﻧﺎﺭ ﻟﻴﺤﺮﻕ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻬﺎﻟﻚ‪ ...‬ﻭﺇﻥ ﺗﺎﺏ ﺻﻠﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ‬ ‫ﻛﺎﻟﺮﺟﻞ ﻓﻲ ﺫﻟﻚ‪ ...‬ﻭﻻ ﺑﺎﻟﻐﺎ ﺃﻗﻠﻒ ﻻ ﻟﻌﺬﺭ ﻭﻻ ﻧﺎﺷﺰﺓ ﻋﻦ ﺯﻭﺟﻬﺎ ﻓﻲ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺃﻭ ﺍﻟﻤﺒﺎﺡ‪ ...‬ﻭﺃﻗﻮﻝﺃﻃﻔﻴﺶ‪ :‬ﻳﺼﻠﻰ ﻋﻠﻰ ﻫﺆﻻﺀ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺻﻠﻮﺍ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦١٦‬ ‪ ،٦١٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪398‬‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻋﻠﻰ‬ ‫‬‫ﻛﻞ ﺑﺎﺭ ﻭﻓﺎﺟﺮ«)‪ (١‬ﺇﻻ ﻣﻦ ﺃﺳﺮ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻻ ﻳﺼﻠﻰ ﻋﻠﻰ ﻭﻟﺪ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ‬ ‫ﻻ ﻳﺼﻠﻰ ﻋﻠﻰ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﻓﻲ ﺍﻟﻤﻌﺮﻛﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻤﻦ ﻗﺘﻞ ﻓﻲ ﺣﺪ‪ ...‬ﺇﻟﺦ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺫﻛﺮ)‪.(٢‬‬ ‫‪Y #,- ٣‬دة ‪ M‬ﻻ  ;‪:#$; r‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﺮﺩ ﺷﻬﺎﺩﺓ ﺍﻷﻗﻠﻒ ﻟﻐﻴﺮ ﻋﺬﺭ ﻭﻣﻨﺎﻛﺤﺘﻪ ﻭﻗﻴﻞ‬ ‫ﺑﺠﻮﺍﺯﻫﺎ ﻟﻜﻦ ﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﻌﺪ ﺍﻻﺧﺘﺘﺎﻥ‪ ،‬ﻭﻻ ﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻪ ﻛﻤﺎ‬ ‫ﻻ ﻳﺼﻠﻰ ﺧﻠﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺴﺔ ﻻ ﻳﻄﻌﻤﻮﻥ ﻭﻻ ﻳﺴﻘﻮﻥ( ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ ﻛﻤﺎ‬ ‫ﻇﻠﻤﺎ ﻭﺍﻟﻘﺎﻋﺪ ﻋﻠﻰ‬ ‫ﻻ ﻳﺼﻠﻲ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﻐﺴﻠﻮﻥ ﻭﻫﻢ‪ :‬ﺍﻵﺑﻖ ﻭﺍﻟﻨﺎﺷﺰﺓ ﻭﺍﻟﻘﺎﺗﻞ ‬ ‫ﺍﻟﻔﺮﺍﺵ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻣﺎﻧﻊ ﺍﻟﺤﻖ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﺘﺔ‪ :‬ﻭﻛﺬﻟﻚ ﻗﺎﻃﻊ ﺍﻟﺴﺒﻴﻞ ﻭﻃﺎﻋﻦ ﻓﻲ‬ ‫ﺃﻳﻀﺎ ﻷﻧﻬﻢ ﺃﻫﻞ ﻛﺒﺎﺋﺮ‪ ...‬ﻭﻻ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﻠﻒ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻫﺆﻻﺀ ‬ ‫ﺣﺮﻣﺔ ﻟﻨﺎﺋﺤﺔ ﻭﻣﺮﻧﺔ ﻓﻼ ﻳﺼﻠﻰ ﻋﻠﻴﻬﻤﺎ ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﻤﻼﺋﻜﺔ ﻻ ﺗﺼﻠﻲ ﻋﻠﻴﻬﻤﺎ)‪.(٣‬‬ ‫‪ #,- ٤‬ا ﻼة ;‪ r‬ا‪+‬د‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺼﻠﻰ ﻋﻠﻰ ﻣﻮﻟﻮﺩ ﻋﺮﻓﺖ ﺣﻴﺎﺗﻪ ﺇﺟﻤﺎ ﻋﺎ ﺑﺼﻴﺎﺡ‬ ‫ﺃﻭ ﻏﻴﺮﻩ ﻛﺤﺮﻛﺔ ﻣﺨﺘﺼﺔ ﺑﺎﻟﺤﻲ ﻭﺇﻻ ﺑﺄﻥ ﻭﻟﺪ ﻣﻴ ﺘﺎ ﺃﻭ ﻟﻢ ﺗﺘﺒﻴﻦ ﺣﻴﺎﺗﻪ ﻣﻦ ﻣﻮﺗﻪ‬ ‫ﻓﻘﻮﻻﻥ‪ ،‬ﻗﻮﻝ ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻗﻮﻝ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‪ ...‬ﻭﺇﻥ ﺧﺮﺝ ﻣﻴ ﺘﺎ ﻓﻲ ﺍﻟﻤﺸﻴﻤﺔ‬ ‫ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﻭﻛﻔﻦ ﺇﻥ ﺗﻤﺖ ﺧﻠﻘﺘﻪ ﻭﺩﻓﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺘﻢ ﻟﻢ ﻳﺠﺐ ﻛﻔﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﺧﺮﺝ ﺣ ‪‬ﻴﺎ ﻭﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺸﻴﻤﺔ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﻭﻳﺠﻌﻞ ﻟﻪ ﺣﻘﻮﻗﻪ ﻛﻠﻬﺎ‪ ...‬ﻭﻳﻘﺼﺪ ﺑﻬﺎ‬ ‫ﻣﻦ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻂ ﺑﻤﻦ ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻴﺎﻥ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦١٩/٦١٨‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪.٦٢٠‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ٢‬ﺹ ‪ ،٦٢٢/٦١٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٥/١٢٤‬‬ ‫‪399‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫‪ ٥‬اﻷو‪ 0 r‬ﻼة ;‪ r‬ا‪:q$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﺃﺑﻮﻩ ﺛﻢ ﺍﻟﺰﻭﺝ‬ ‫ﺛﻢ ﺍﻻﺑﻦ ﺛﻢ ﺍﻷﺥ ﺛﻢ ﺍﻟﻌﻢ ﺛﻢ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺴﺘﺄﺫﻥ‬ ‫ﻭﻟﻴﻪ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻭﻛﺬﺍ ﺩﻓﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺪﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ...‬ﻭﺇﻥ ﺻﻠﻰ ﻋﻠﻴﻪ ﺑﻌﻲ ﻭﻟﻮ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻮﻟﻲ ﺃﻭ ﺇﺫﻧﻪ ﻓﻴﻪ ﺇﻻ‬ ‫ﺃﺟﻨﺒﻴﺎ ﻓﺼﻼﺗﻪ ﻛﺎﻓﻴﺔ‪ ...‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺪﻓﻦ ﻓﻼ ﺑﻞ ﻻ ‬ ‫‬ ‫ﺇﻥ ﻟﻢ ﻳﺘﻴﺴﺮ ﻣﻦ ﺭﺿﻮﺍ ﺑﻪ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ ﻛﻐﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‪ ...،‬ﻭﻗﻴﻞ‪ :‬ﺍﻹﻣﺎﻡ‬ ‫ﺃﻭ ﺃﻣﻴﺮ ﺍﻟﺠﻴﺶ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻮﻟﻲ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻴﺖ ﻛﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻓﺎﻟﻮﻟﻲ‪ ...‬ﻭﺇﻥ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺍﺣﺪ ﺳﻘﻂ ﺍﻟﻔﺮﺽ ﻋﻦ ﺍﻟﺒﺎﻗﻲ)‪.(١‬‬ ‫‪ ٦‬و‪ oD‬ا‪ q$+‬أ‪7a‬ء ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺴﺘﻘﺒﻞﺍﻹﻣﺎﻡﻣﻦ ﺭﺟﻞ ﺑﺮﺃﺳﻪ ﻭﻣﻦ ﺍﻣﺮﺃﺓ‬ ‫ﺻﺪﺭﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺨﻠﻒ ﺇﻥ ﺍﺟﺘﻤﻌﺖ‬ ‫ﺃﻣﻮﺍﺕ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻻ ﻳﺒﺎﻟﻲ ﺃﻳﻦ ﻗﺎﻡ ﻣﻦ ﺍﻟﻤﻴﺖ ﻓﻠﻮ ﺍﺳﺘﻘﺒﻞ‬ ‫ﻗﺪﻣﻪ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺻﻠﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺓ ﺧﺎﻟﻔﺖ ﻣﺎ ﻳﺴﺘﻘﺒﻠﻪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺎﺑﻞ‬ ‫ﺣﻴﺎﻝ ﺟﻬﺔ ﺻﺪﺭﻩﺃﻱ‪ :‬ﺻﺪﺭ ﺍﻟﻤﻴﺖﻣﺎ ﺭﺩﻩ ﺍﻟﺴﺮﺓ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﺑﻘﻠﻴﻞ ﺇﻟﻰ‬ ‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺃﻭ ﺍﻟﻤﺼﻠﻲ ﺃﻭ ﺃﻧﺜﻰ‪ ...‬ﻭﺗﺠﺰﻱ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﺇﻥ‬ ‫ﺻﺪﺭﻩ ﻣﻄﻠﻘﺎ ‬ ‫ﻭﺍﺣﺪﺍ ﺇﻥ ﻗﺪﺭﻭﺍ ﻭﻳﻘﺪﻡ‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﺗﻌﺪﺩ ﻣﻦ ﻣﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻳﺼﻠﻮﻥ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻷﻓﻀﻞ ﺃﻣﺎﻡ ﺍﻟﻤﻮﺗﻰ ﻟﻠﻘﺒﻠﺔ ﻷﺟﻞ ﻓﻀﻞ ﺍﻟﻘﺒﻠﺔ ﻛﺮﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﻋﺒﺪ ﻭﻃﻔﻞ‬ ‫ﻭﺻﺎﻟﺢ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻣﺎﻡ ﺍﻹﻣﺎﻡ ﻓﺎﻟﺼﺎﻟﺢ ﺍﻟﺤﺮ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺬﻛﺮ ﺃﻓﻀﻞ ﺛﻢ ﺍﻟﺤﺮ‬ ‫ﺍﻟﺒﺎﻟﻎ ﺍﻟﺬﻛﺮ‪ ،‬ﺛﻢ ﺍﻟﻄﻔﻞ ﺍﻟﺤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺒﺪ ﺍﻟﺒﺎﻟﻎ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ...‬ﻭﻳﺠﻌﻞ‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ ﻛﺪﻓﻴﻨﻪ‪ ،‬ﻭﺟﺎﺯﺕ‬ ‫ﻣﻀﻄﺠﻌﺎ ﻋﻠﻰ ﺍﻷﻳﻤﻦ‬ ‫‬‫ﻣﺴﺘﻠﻘﻴﺎ ﺃﻭ‬ ‫‬‫ﺭﺃﺳﻪ ﻧﺤﻮ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻣﺴﺘﻠﻘﻴﺎ ﻭﺭﺟﻼﻩ ﻟﻠﻘﺒﻠﺔ ﻻ ﻋﻜﺴﻪ ﻛﺎﺳﺘﺪﺑﺎﺭﻫﺎ‪ ،‬ﻭﻛﺮﻩ ﺑﻼ ﺇﻋﺎﺩﺓ ﺟﻌﻞ ﺭﺃﺳﻪ‬ ‫‬‫ﻭﺇﻥ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٢٤/٦٢٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪400‬‬ ‫ﻣﻀﻄﺠﻌﺎ ﻋﻠﻰ ﺍﻷﻳﺴﺮ ﻭﻗﻴﻞ ﺑﻬﺎ ﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ ﻭﻫﻮ‬ ‫‬‫ﻣﺴﺘﻠﻘﻴﺎ ﺃﻭ‬ ‫‬‫ﻧﺤﻮ ﺍﻟﻤﺸﺮﻕ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫‪:'$$L ٧‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻨﻮﻱ ﻗﺒﻞ ﺍﻟﺘﻮﺟﻴﻪ ﺃﺩﺍﺀ ﺻﻼﺓ ﺍﻟﻤﻴﺖ ﻭﺃﻧﻬﺎ ﺳﻨﺔ‬ ‫ﻭﺍﺣﺪﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﻧﻮﻯ ﺃﺩﺍﺀ ﺍﻟﺴﻨﺔ‬ ‫ﻣﺮﻏﻮﺑﺎ ﻓﻴﻬﺎ‪ ...‬ﻭﺗﻮﺟﻴﻬﻬﺎ ﻛﺘﻮﺟﻴﻪ ﺍﻟﻔﺮﺽ؛‬ ‫‬‫ﺍﻟﻤﺆﻛﺪﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻧﻔﻞ ﻧﻮﺍﻫﺎ ﺳﻨﺔ‬ ‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑﺤﻤﺪﻙ ﺗﺒﺎﺭﻙ ﺍﺳﻤﻚ ﻭﺗﻌﺎﻟﻰ ﺟﺪﻙ ﻭﻻ ﺇﻟﻪ ﻏﻴﺮﻙ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﻟﺤﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺗﻌﺎﻟﻰ ﺍﷲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﺤﺎﻥ ﺍﻟﺠﻠﻴﻞ ﺍﻟﻜﺒﻴﺮ‪،‬‬ ‫ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪ ...‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ...‬ﺛﻢ ﻳﻜﺒﺮ ﻟﻺﺣﺮﺍﻡ ﺛﻢ ﻳﺴﺘﻌﻴﺬ ﺃﻭ ﻳﻘﺪﻡ‬ ‫ﺳﺮﺍ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ‬ ‫‪‬‬‫ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﻛﻤﺎ ﻣﺮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﻳﻘﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ‬ ‫ﺗﻜﺒﻴﺮﺓ ﺛﺎﻧﻴﺔ ﺛﻢ ﻳﻘﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺗﻜﺒﻴﺮﺓ ﺛﺎﻟﺜﺔ ﺛﻢ ﻳﺤﻤﺪ ﺍﷲ ﻭﻳﺼﻠﻲ ﻭﻳﺴﻠﻢ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺒﻲ ! ﻭﻳﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ ﻭﻳﺪﻋﻮ ﺑﻤﺎ ﻓﺘﺢ ﻟﻪ ﺛﻢ‬ ‫ﻳﻜﺒﺮ ﻓﻴﺴﻠﻢ)‪.(٢‬‬ ‫‪ ٨‬ا‪F‬ء ;‪:q$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻌﻞ ﻟﻠﺪﻋﺎﺀ ﺣﺪ ﻣﻌﺮﻭﻑ ﻓﻴﺘﺨﺬ ﻧﻴﺔ(‬ ‫ﻭﻗﻴﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻓﻼ ﻧﺎ ﻋﺒﺪﻙ ﺍﺑﻦ ﻋﺒﺪﻙ ﺍﺑﻦ ﺃﻣﺘﻚ‪ ،‬ﻭﻗﻴﻞ ﻳﺬﻛﺮ ﺍﺳﻢ ﺃﺑﻴﻪ‬ ‫ﻭﺍﺳﻢ ﺃﻣﻪ ﻭﻗﻴﻞ‪ :‬ﺍﺳﻤﻬﺎ‪ ،‬ﺗﻮﻓﻴﺘﻪ ﻭﺃﺑﻘﻴﺘﻨﺎ ﺑﻌﺪﻩ ﺍﻟﻠﻬﻢ ﻻ ﺗﺤﺮﻣﻨﺎ ﺃﺟﺮﻩ ﻭﻻ ﺗﻔﺘﻨﺎ‬ ‫ﺑﻌﺪﻩ ﺛﻢ ﻳﻜﺒﺮ ﻓﻴﺴﻠﻢ‪ ...،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻣﺘﻮﻟﻲ ﺯﻳﺪ ﻓﻴﻪ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺃﺑﺪﻟﻪ‬ ‫ﺧﻴﺮﺍ‬ ‫ﻭﻗﺮﺍﺭﺍ ‬ ‫‬‫ﺧﻴﺮﺍ ﻣﻦ ﺃﻫﻠﻪ‪،‬‬‫‬ ‫ﻭﺃﻫﻼ ‬‫ﺧﻴﺮﺍ ﻣﻦ ﺩﺍﺭﻩ ﻷﻥ ﺍﻟﺠﻨﺔ ﺧﻴﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﺩﺍﺭﺍ ‬ ‫‬ ‫ﻣﻦ ﻗﺮﺍﺭﻩ‪ ،‬ﻭﻭﺳﻊ ﻟﺤﺪﻩ ﻭﺃﻟﺤﻘﻪ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﮊ ﻭﺃﺻﻌﺪ ﺭﻭﺣﻪ ﻓﻲ ﺃﺭﻭﺍﺡ‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٢٥‬ ‪ ،٦٣١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٧/١٢٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٣٢/٦٣١‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٩/١٢٨‬‬ ‫‪401‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﺍﻟﺼﺎﻟﺤﻴﻦ ﻭﺍﺟﻤﻊ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﻓﻲ ﺩﺍﺭ ﺗﺒﻘﻰ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺒﺔ ﻭﻳﺬﻫﺐ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺐ‬ ‫ﻭﺍﻟﻠﻐﻮﺏﺍﻟﻜﻼﻝ ﻭﺍﻟﻌﻴﺎﺀ ﻭﺍﻟﺘﻌﺐﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ‪ ،(...‬ﻭﻳﻜﺒﺮ ﺗﻜﺒﻴﺮﺓ‬ ‫ﺭﺍﺑﻌﺔ ﺛﻢ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤﺔ ﺧﻔﻴﻔﺔ ﻻ ﻳﺴﻤﻌﻪ ﺇﻻ ﻣﻦ ﻗﺮﺏ ﻣﻨﻪ ﻳﺼﻔﺢ ﺑﻬﺎﻳﻤﻴﻞ ‬ ‫ﻓﺸﻤﺎﻻ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ! ﻭﻳﺘﺮﺣﻢ ﻋﻠﻰ ﻃﻔﻞ ﺇﻥ ﻛﺎﻥ ﻟﻤﺘﻮﻟﻲ‬‫‬‫ﻳﻤﻴ ﻨﺎ‬ ‫ﻭﺃﺟﺮﺍ ﻭﻻ ﺗﺤﺮﻣﻨﺎ ﺃﺟﺮﻩ ﻭﻻ ﺗﻔﺘﻨﺎ ﺑﻌﺪﻩ ﺛﻢ‬ ‫‬‫ﻭﻓﺮﺣﺎ‬ ‫‬‫ﻭﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻪ ﻟﻨﺎ ‬ ‫ﺳﻠﻔﺎ‬ ‫ﻳﻜﺒﺮ ﻓﻴﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻟﻐﻴﺮ ﺍﻟﻤﺘﻮﻟﻲ ﺍﺳﺘﻐﻔﺮ ﻛﻤﺎ ﻣﺮ ﻟﻨﻔﺴﻪ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ‪،‬‬ ‫ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺤﺴﻦ ﺗﻠﻚ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻟﻨﻮﻯ ﺻﻼﺓ‬ ‫ﺍﻟﻤﻴﺖ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﻭﻗﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ ﺑﻴﻦ ﻛﻞ ﺗﻜﺒﻴﺮﺗﻴﻦ ﻓﺎﻟﺠﻤﻠﺔ ﺛﻼﺙ‬ ‫ﻣﺮﺍﺕ‪ ...‬ﻭﺟﻮﺯ ﺛﻼﺙ ﺗﻜﺒﻴﺮﺍﺕ ﻣﻊ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﺇﻥ ﻭﺳﻌﻬﺎ ﺍﻟﻮﻗﺖ ﻳﻘﺮﺃ‬ ‫ﺍﻟﻔﺎﺗﺤﺔ ﺑﻌﺪ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﺛﻢ ﻳﻜﺒﺮ ﻭﻳﺪﻋﻮ ﺛﻢ ﻳﻜﺒﺮ ﻭﻳﺴﻠﻢ‪ ...،‬ﻭﺇﻥ ﺿﺎﻕ‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﺍﻟﻮﻗﺖ ﻋﻦ ﺍﻟﻔﺎﺗﺤﺔ ﻭﻟﻢ ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﺧﻴﺮ ﻛﺒﺮ ﺛﻼﺛﺎ ﺑﻼ ﻓﺎﺗﺤﺔ ﻭﺇﻥ ﻭﺳﻊ ‬ ‫ﺳﻬﻮﺍ‪ ،‬ﺃﻭ ﻣﻦ ﻻ ﻳﺤﺴﻦ ﺍﻟﻔﺎﺗﺤﺔ‬ ‫‬‫ﺃﺭﺑﻌﺎ)‪ ...(١‬ﻭﻻ ﺗﻀﺮ ﺧﺎﻣﺴﺔ ﺇﻥ ﺯﻳﺪﺕ‬ ‫ﻛﺒﺮ ‬ ‫ﺃﺟﺰﺗﻪ ﺃﺭﺑﻊ ﺗﻜﺒﻴﺮﺍﺕ)‪.(٢‬‬ ‫‪Y ٩‬و‪:i‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺷﺮﻭﻃﻬﺎ ﻛﺎﻟﻤﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻓﻜﻞ‬ ‫ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻳﻨﻘﻀﻬﺎ ﺧﻼﻓﺎ ﻭﻭﻓﺎﻗﺎ‪ ...‬ﻭﻣﻦ ﺧﺎﻑ ﻓﻮﺗﻬﺎ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻴﻤﻢ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻔﺮﺽ ﺇﺫﺍ ﺧﻴﻒ ﻓﻮﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫‪‬‬ ‫ﻣﺄﻣﻮﻣﺎ ﺃﻭ ﻓﺬﺍ ‬ ‫‬‫ﺇﻣﺎﻣﺎ ﺃﻭ‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﻻ ﻳﺘﻴﻤﻢ ﺑﻞ ﻳﺼﻠﻲ ﻏﻴﺮﻩ ﻓﻤﻦ ﺗﻮﺿﺄ‪...‬ﻭﺇﻥ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ﻗﺒﻞ ﻏﺴﻞ ﺃﻭ ﺗﻴﻤﻢ ﺃﻭ‬ ‫ﻋﺮﻳﺎ ﻧﺎ ﺃﻭ ﻋﻠﻴﻪ ﺛﻮﺏ ﻧﺠﺲ ﺃﻭ ﻫﻮ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻣﺤﻞ ﻧﺠﺲ ﺃﻋﺎﺩﻭﺍ‪.(٣)...‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٣٢‬ ‪ ،٦٣٥‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٢٩/١٢٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٣٦/٦٣٥‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٣٦‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪402‬‬ ‫‪, ١٠‬ن ا ﻼة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻓﻲ ﻣﻘﺒﺮﺓ ﺃﻭ ﻣﺤﻞ ﻻ ﺗﺼﺢ‬ ‫ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻟﺘﻨﺠﺴﻪ ﺃﻭ ﻟﻜﻮﻧﻪ ﻣﻌﺪ ﻧﺎ‪ ...‬ﻭﻛﺮﻩ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻓﻲ ﻣﺴﺠﺪ ﻟﺨﻮﻑ‬ ‫ﺣﺪﺙ ﺑﻼ ﺇﻋﺎﺩﺓ ﻓﻲ ﺍﻟﻜﻞ‪ ،‬ﻭﻳﺒﻌﺪ ﺍﻟﻤﺼﻠﻲ ﻋﻦ ﺍﻟﻤﻴﺖ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﺠﺪ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺮﺏ ﻓﻼ ﺇﻋﺎﺩﺓ ﺃﻭ ﺑﻌﺪ ﻛﺬﻟﻚ‪.(١)...‬‬ ‫د‪ MR‬ا‪:q$+‬‬ ‫‪:/+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﺣﻔﺮ ﻗﺒﺮ ﻟﻤﻴﺖ ﻭﺩﻓﻨﻪ ﻓﻴﻪ‪،‬‬ ‫ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻟﻜﻦ ﻳﻜﻔﻲ ﻋﻦ ﺍﻟﺤﻔﺮ ﻣﺎ ﻭﺟﺪ ﻛﺎﻟﻘﺒﺮ ﺑﻼ ﺣﻔﺮ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﺪﻓﻦ ﺳﺘﺮﻩ‬ ‫ﺑﺈﻟﻘﺎﺀ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻪ ﻓﻲ ﻗﺒﺮﻩ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺇﻟﻘﺎﺀ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻪ‪ ...‬ﻭﻻ ﻳﻌﻠﻲ ﻗﺒﺮﻩ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﺷﺒﺮ ﻭﻻ ﻳﺴﻘﻒ ﺇﻻ ﻟﺤﺮﺯﻩ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ...‬ﻭﺇﻥ ﺗﺮﻛﻮﺍ ﺩﻓﻨﻪ ﺑﻼ ﻋﺬﺭ ﻛﻔﺮﻭﺍ‪...‬‬ ‫ﻭﺇﻥ ﻛﺜﺮﺕ ﺍﻷﻣﻮﺍﺕ ﻭﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﺤﻔﺮ ﻟﻜﻞ ﻭﺍﺣﺪ ﺟﻌﻠﻮﻫﻢ ﻓﻲ ﺧﻨﺪﻕ ﺃﻭ‬ ‫ﺣﻔﺮﺓ ﻳﺤﻔﺮﻭﻧﻬﺎ ﺛﻼﺛﺔ ﺛﻼﺛﺔ ﺃﻭ ﺧﻤﺴﺔ ﺧﻤﺴﺔ ﺃﻭ ﺳﺒﻌﺔ ﺳﺒﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﻓﻨﻮﻫﻢ‬ ‫ﻛﻤﺎ ﻭﺟﺪﻭﺍ‪ ،‬ﻭﻻ ﻳﺨﻠﻄﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺇﻥ ﺧﻠﻄﻮﻫﻢ ﻓﻲ ﺫﻟﻚ ﻓﻠﻴﺠﻌﻠﻮﺍ‬ ‫ﺣﺎﺟﺰﺍ ﺇﻥ ﻭﺟﺪﻭﻩ)‪.(٢‬‬ ‫‬ ‫‪ )s ٢‬ا‪:Q%‬‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻠﻤﻴﺖ ﺑﻘﻴﺎﺱ ﻃﻮﻟﻪ ﺑﺨﻴﻂ ﺃﻭ ﻏﻴﺮﻩ ﺑﻼ ﻧﻘﺺ ﺃﻭ ﺯﻳﺎﺩﺓ ﻟﻢ‬ ‫‬‫ﻳﻜﻮﻥ‬ ‫ﻳﺤﺘﺞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻗﻌﺖ ﺩﻓﻦ ﺍﻟﺰﺍﺋﺪ ﺑﻌﺪ ﻭﺿﻌﻪ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺰﺍﺩ ﺃﺭﺑﻌﺔ‬ ‫ﺃﺻﺎﺑﻊ ﻭﻳﻌﻤﻖ ﻷﺳﻔﻞ ﻟﺮﻛﺒﺔ ﺃﻭ ﻟﺤﻘﻮ ﺃﻭ ﻟﻠﻤﻨﻜﺐ‪ ،‬ﻭﺇﻥ ﺩﻓﻦ ﻓﻲ ﺃﻗﻞ ﻣﻦ ﺍﻟﺮﻛﺒﺔ‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٣٧‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٣٩‬ ‪ ،٦٤٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ١٣٦‬ ‪.١٣٨‬‬ ‫‪403‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﺩﻭﻥ ﺍﻟﺤﻘﻮﻣﻮﺿﻊ ﺍﻟﺤﺰﺍﻡﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﻘﻮ ﺩﻭﻥ ﺍﻟﻤﻨﻜﺐ‬ ‫ﻓﻘﺪ ﻣﻀﻰ‪ ،‬ﺑﻼ ﻣﺠﺎﻭﺯﺓ ﻋﻨﻪ ﻭﺇﻥ ﺟﻮﺯ ﻭﺩﻓﻦ ﻓﻘﺪ ﻣﻀﻰ‪ ،‬ﻭﺇﻥ ﺣﻔﺮ ﺩﻭﻥ ﺍﻟﺮﻛﺒﺔ‬ ‫ﻭﺩﻓﻦ ﺟﺎﺯ ﺇﻥ ﺳﺘﺮ‪ ،‬ﻭﺇﻥ ﺣﻴﺚ ﺟﻌﻞ ﻋﻠﻴﻪ ﻣﺎ ﻳﻤﻨﻌﻪ‪ ...‬ﻭﺃﻣﺎ ﻋﺮﺽ ﺍﻟﻘﺒﺮ ﻓﺒﻘﺪﺭ‬ ‫ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺃﺷﺒﺎﺭ‪ ،‬ﻭﺍﻟﻠﺤﺪ ﻭﻫﻮ ﺷﻖ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﻘﺒﺮ ﻋﻠﻰ ﺍﻟﻄﻮﻝ‬ ‫ﻭﺃﺟﻴﺰ ﻋﻠﻰ ﺍﻟﻌﺮﺽ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻀﺮﻳﺢ ﻭﻫﻮ ﺷﻖ ﻓﻲ ﻭﺳﻂ ﺍﻟﻘﺒﺮ‪ ...‬ﻭﻳﺮﺩ ﺗﺮﺍﺑﻪ‪،‬‬ ‫ﺃﻱ‪ :‬ﺗﺮﺍﺏ ﺍﻟﻘﺒﺮ ﻋﻨﺪ ﺍﻟﺤﻔﺮ ﺧﻠﻔﻪ ﺇﻥ ﺃﻣﻜﻦ ﻻ ﻗﺪﺍﻣﻪ‪.(١)...‬‬ ‫‪ ٣‬وا‪Q%+‬ة‪:‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻭﺗﺴ ‪‬ﻤﻰ ﻣﻘﺒﺮﺓ ﻭﺟﺒﺎﻧﺔ‪...‬‬ ‫‬‫ﻣﻦ ﻗﺒﻮﺭ ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺒﺮﻳﻦ‬ ‫ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﻓﻲ ﺃﺭﺿﻬﺎ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪ ﺛﻼﺛﺔ ﻗﺒﻮﺭ ﺩﻓﻦ ﺇﻟﻴﻬﺎ ﻭﻛﺬﺍ ﻗﺒﺮ‬ ‫ﺇﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻭﻻ ﻳﺪﻓﻦ ﺇﻟﻰ ﻭﺍﺣﺪ ﺇﻥ ﻟﻢ ﺗﻌﺮﻑ ﻟﺨﺎﺻﺔ ﻣﻌﺪﻭﺩﻳﻦ‬ ‫ﺃﺣﻴﺎﺀﻫﻢ ﺍﻟﻮﺍﻗﻔﻮﻥ ﻟﻬﺎ ﻭﻳﺤﺘﺎﺝ ﻹﺫﻥ ﻣﻨﻬﺎ ﺇﻥ ﻋﺮﻓﺖ ﻟﻬﺎ ﻭﻳﻜﻔﻲ ﺇﺫﻥ ﺛﻼﺛﺔ‬ ‫ﻣﺤﻔﻮﺭﺍ ﺩﻓﻦ ﻓﻴﻪ ﺍﻟﻤﻴﺖ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫‬‫ﺃﺷﺨﺎﺹ ﻭﻟﻮ ﺇﻧﺎﺛﺎ‪ .(٢)...‬ﻭﻣﻦ ﻭﺟﺪ ﻓﻴﻬﺎ‬ ‫ﻧﺰﻉ ﻣﻴﺖ ﻣﻨﻪ‪ ...،‬ﻭﺇﻥ ﺣﻔﺮ ﻟﻤﻴﺖ ﻭﺩﻓﻦ ﻓﻴﻪ ﻣﻴﺘﻪ ﺃﻋﻄﻰ ﺣﺎﻓﺮﻩ ﻋﺘﺎﺀﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻌﺮﻓﻪ ﺃﻋﻄﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻋﺘﺎﺀﻩ ﺳﻮﺍﺀ ﺣﻔﺮﻩ ﺑﺄﺟﺮﺓ ﺃﻭ ﺑﻐﻴﺮﻫﺎ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻘﻮﻡ ﻣﻘﺒﺮﺓ‬ ‫ﺃﺣﺪﺍ ﻓﻴﺪﻓﻨﻮﻥ ﻓﻴﻪ ﻣﻴﺘﻬﻢ ﻻ ﻓﻲ ﻋﻤﺎﺭﺓ ﻛﺠﻨﺎﻥ ﻭﻃﺮﻕ‬ ‫ﻣﻮﺿﻌﺎ ﻻ ﻳﻀﺮ ‬ ‫‬‫ﻗﺼﺪﻭﺍ‬ ‫ﻭﻣﺰﺍﺭﻉ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺣﻤﻠﻪ ﻣﻦ ﻣﺤﻞ ﻣﺎﺕ ﻓﻴﻪ ﺩﻓﻨﻮﻩ ﻓﻴﻪ‪،‬‬ ‫ﻭﺿﻤﻨﻮﺍ ﻟﺼﺎﺣﺒﻪ‪ ...‬ﻓﺎﻟﺤﺎﺻﻞ ﺃﻧﻪ ﺇﻥ ﻭﺟﺪﻭﺍ ﻣﻠﻜﻬﻢ ﺃﻭ ﻣﺒﺎﺡ ﻓﻼ ﺑﺪ ﻣﻨﻪ ﻭﺇﻻ‬ ‫ﻗﺒﺮﺍ ﺇﻻ ﺑﺸﺮﺍﺀ ﺍﺷﺘﺮﻭﻩ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ‬ ‫ﻓﻼ ﺗﻜﻠﻴﻒ ﺑﻤﺎ ﻻ ﻳﻄﺎﻕ‪ ...‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ‬ ‫ﻻ ﻣﻦ ﻣﺎﻝ ﺍﻟﻬﺎﻟﻚ ﻷﻧﻬﻢ ﻣﺄﻣﻮﺭﻳﻦ ﺑﺪﻓﻨﻪ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻤﺜﻞ ﺍﻷﻣﺮ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ‬ ‫ﻣﺜﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٤٢‬ ‪ ،٦٤٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ١٣٦‬ ‪.١٣٨‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٤٣‬ ‪ ،٦٤٤‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ١٣٦‬ ‪.١٣٨‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٤٩/٦٤٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪404‬‬ ‫‪B ٤‬ر ا‪ 2‬وا‪:Q%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺇﻥ ﻣﺎﺕ ﺑﻤﺤﻞ ﻳﻤﺘﻨﻊ ﺍﻟﺤﻔﺮ ﻓﻴﻪ ﻭﺣﻤﻠﻪ ﻣﻨﻪ ﺭﺩﻭﺍ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺘﺮﺍﺏ ﻓﻴﻪ ﺇﻥ ﻭﺟﺪ ﻭﺇﻻ ﻓﻠﻴﺮﺩﻭﺍ ﺍﻟﺤﺠﺎﺭﺓ ﺃﻭ ﻣﺎ ﻳﻤﻜﻨﻬﻢ ﺳﺘﺮﻩ ﺑﻪ ﻭﻻ‬ ‫ﻳﺪﻓﻦ ﺑﺎﻷﻋﻮﺍﺩ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ﺍﻟﺤﺠﺎﺭﺓ‪ ،‬ﻭﻻ ﻳﺪﻓﻦ ﻓﻲ ﻃﻴﻦ ﺃﻭ ﻣﺎﺀ ﺇﻻ‬ ‫ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺇﻥ ﺣﻔﺮﻭﺍ ﻭﻭﺟﺪ ﻣﻴ ﺘﺎ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﻭﺍ ﺍﻟﺼﻔﺎ ﻗﺒﻞ‬ ‫ﺍﻟﺘﻤﺎﻡ ﺍﺳﺘﺄﻧﻔﻮﺍ ﺇﻥ ﺃﻣﻜﻨﻬﻢ ﻭﺇﻻ ﺩﻓﻨﻮﻩ ﻛﻤﺎ ﻭﺟﺪﻭﺍ ﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺇﺯﺍﻟﺘﻬﺎ ﺃﻭ‬ ‫ﻧﻘﺒﻬﺎ()‪.(١‬‬ ‫‪ #,- ٥‬د‪ MR‬ا‪ UR q$+‬ا‪:2Q‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﻜﻔﻦ ﻣﻴﺖ ﻓﻲ ﺳﻔﻴﻨﺔ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﻳﺮﺑﻂ ﺇﻟﻴﻪ‬ ‫ﻣﺎ ﻳﻨﺰﻟﻪ ﻓﻲ ﺍﻟﻤﺎﺀ‪...‬ﻭﻳﺨﺮﺝ ﺭﺃﺳﻪ ‬ ‫ﺃﻭﻻ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻣﺎ ﻳﺮﺑﻂ ﺇﻟﻴﻪ ﻣﻦ ﻣﺎﻟﻬﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺭﺑﻄﻮﺍ ﻟﻪ ﺍﻟﻘﻠﺔ ﺟﻌﻠﻮﺍ ﻓﻴﻬﺎ ﻣﺎﺀ ﻭﻳﻠﻘﻮﻧﻪ ﻗﺒﻞ ﻣﺎ ﻳﺮﺑﻂ ﺇﻟﻴﻪ‬ ‫ﻭﻳﻠﻘﻮﻧﻪ ﻛﻤﺎ ﻳﻮﺿﻊ ﻓﻲ ﻗﺒﺮﻩ‪ ،‬ﻭﺇﻥ ﺗﻘﺪﻣﺖ ﺇﻟﻴﻪ ﺩﺍﺑﺔ ﺣﻴﻦ ﺃﺭﺍﺩﻭﺍ ﺇﻧﺰﺍﻟﻪ ﺣﻮﻟﻮﻩ‬ ‫ﻟﻤﻮﺿﻊ ﺁﺧﺮ ﻭﺇﻥ ﺩﺍﺭﺕ ﺇﻟﻴﻬﻢ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻟﻰ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻴﻠﻘﻮﻩ ﻓﻲ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﻛﺎﻟﻘﺒﺮ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻥ ﺧﻴﻒ ﻓﺴﺎﺩﻩ ﻭﺇﻻ ﺃﺧﺮ ﻟﺨﺮﻭﺟﻬﻢ ﻣﻦ‬ ‫ﺍﻟﺒﺤﺮ ﺇﻥ ﻗﺮﺏ ﺃﻭ ﻛﺎﻥ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺨﺮﻭﺝ ﺍﻹﺭﺳﺎﺀ ﺣﻴﺚ ﻳﺠﺪﻭﻥ ﺍﻻﻧﺘﻘﺎﻝ‬ ‫ﺑﻪ ﻟﻠﺒﺮ‪ ...‬ﻭﻻ ﻳﺪﻓﻦ ﺇﻻ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺇﻥ ﺩﻓﻦ ﻟﻢ ﻳﺨﺮﺝ‪.‬‬ ‫ﻭﺇﻥ ﺣﻔﺮ ﻗﺒﺮ ﻓﻮﺟﺪ ﻓﻴﻪ ﻣﺎﺀ ﺃﻭ ﻃﻴﻦ ﺃﻭ ﺩﺍﺑﺔ ﻣﺆﺫﻳﺔ ﺍﺳﺘﺆﻧﻒ ﺇﻟﻰ ﺛﻼﺛﺔ ﻓﺈﻥ‬ ‫ﻭﺟﺪ ﻓﻲ ﺍﻟﻜﻞ ﺃﻭ ﺗﻌﺬﺭ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻗﻴﻞ ﻟﻤﺎ ﻭﺟﺪ ﻓﻴﻪ ﺩﻋﻨﺎ ﻧﻔﻌﻞ ﻣﺎ ﺃﻣﺮﻧﺎ ﺑﻪ‬ ‫ﺃﻳﻀﺎ ﺛﻢ ﻳﺪﻓﻦ ﻓﻴﻪ ﻛﺬﻟﻚ‪ ...‬ﻭﻻ ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﻘﺒﺮ ﻣﺎ ﻟﻪ‬ ‫ﻭﺍﻓﻌﻞ ﺃﻧﺖ ﻣﺎ ﺃﻣﺮﺕ ﺑﻪ ‬ ‫ﺭﻭﺡ ﻭﻻ ﻳﺪﻓﻦ ﻓﻲ ﺍﻟﺒﻴﺖ ﺇﻻ ﻋﻠﻰ ﺿﺮﻭﺭﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٥٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٥٠‬ ‪ ،٦٥٢‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٣٨‬‬ ‫‪405‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫‪ ٦‬و‪ oD‬ا‪ F7 q$+‬ا‪:Q%‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﺇﺫﺍ ﺃﺗﻲ ﺑﻤﻴﺖ ﻟﻘﺒﺮ ﻓﺈﻥ ﺃﺗﻲ ﻣﻦ ﺟﻬﺔ ﻣﺸﺮﻗﻪ ﻭﺿﻊ‬ ‫ﺃﻣﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﺃﺗﻲ ﻣﻦ ﺧﻠﻔﻪ ﺃﺩﻳﺮ ﺑﻪ ﻣﻦ ﺭﺟﻠﻴﻪ ﺛﻢ ﻳﻮﺿﻊ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﺃﺗﻲ ﻣﻦ ﻗﺒﻠﺘﻪ‬ ‫ﻭﺿﻊ ﻛﺬﻟﻚ ﻓﻲ ﻗﺒﻠﺘﻪ ﻭﻫﺬﺍ ﺇﻥ ﺃﻣﻜﻨﻬﻢ ﻟﺌﻼ ﺗﺴﺒﻖ ﺭﺟﻼﻩ ﺗﻨﻜﻴﺲ ﻓﻲ ﺍﻟﻘﺒﺮ‬ ‫ﻣﻨﻜﻮﺳﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﺇﻻ ﻭﺿﻌﻮﻩ ﻓﻲ ﺧﺮﻳﻢ ﻗﺒﺮ ﺁﺧﺮ ﻻ ﻋﻠﻴﻪ‬ ‫ﺃﻭ ﻭﺿﻌﻮﻩ ﺣﻴﺚ ﺷﺎﺅﻭﺍ‪ ...‬ﻭﺇﻥ ﻭﺿﻌﻮﻩ ﻓﻲ ﺣﺮﻳﻢ ﻗﺒﺮﻩ ﺃﻭ ﺣﺮﻳﻢ ﻗﺒﺮ ﺁﺧﺮ‬ ‫ﻭﺣﺪﺙ ﺑﻪ ﻣﺎ ﻻ ﻳﻤﻜﻨﻬﻢ ﻣﻌﻪ ﺣﻤﻠﻪ ﻣﻨﻪ ﺩﻓﻨﻮﻩ ﻓﻴﻪ)‪.(١‬‬ ‫‪ ٧‬إ! ال ا‪ q$+‬ا‪ Q%‬واﻷو‪:AB0 r‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺍﻟﻤﻴﺖ ﻳﻨﺰﻟﻪ ﻓﻲ ﺍﻟﻘﺒﺮ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﻭﻻ ﺿﻴﺮ ﺑﺄﻥ‬ ‫ﻳﻨﺰﻟﻪ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﻳﻌﻄﻴﻪ ﻟﻬﻢ ﻣﻦ ﻓﻮﻕ ﺍﻟﻘﺒﺮ ﻭﻳﻨﺰﻝ ﺭﺟﻼﻩ ‬ ‫ﺃﻭﻻ ﻓﺠﻨﺒﻪ‬ ‫ﻓﺮﺃﺳﻪ ﻭﺇﻥ ﻭﺿﻊ ﺍﻟﺮﺃﺱ ﺃﻭ ﺍﻟﺠﻨﺐ ﻗﺒﻞ ﺍﻟﺮﺟﻠﻴﻦ ﺟﺎﺯ‪ ،‬ﻭﺑﺎﻥﺍﻟﻘﺒﺮﻣﻦ ﻧﺤﻮ‬ ‫ﻓﺒﻌﺪ ﻣﺎ ﻳﻀﻌﻮﻧﻪ ﺃﻣﺎﻡ ﺍﻟﻘﺒﺮ ﻳﺮﺩﻭﻧﻪ ﺇﻟﻰ ﺟﻬﺔ ﺭﺟﻠﻴﻪ ﺑﻼ ﺗﺪﻭﻳﺮ ﻭﻻ ﻗﻠﺐ‬ ‫ﻭﻳﺪﺧﻠﻮﻥ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺭﺟﻼﻩ ﻓﻲ ﺍﻟﻘﺒﺮ‪ ...‬ﻭﺇﻥ ﻭﺿﻊ ﻓﻴﻪ‬ ‫ﺣﻞ ﻣﺎ ﻋﻘﺪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﺭﺟﻠﻴﻪ ﻭﺗﺮﻙ ﺍﻟﺨﻴﻂ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺝ ﺃﻋﻄﻲ ﻟﻠﻮﺭﺛﺔ‬ ‫ﺃﻭ ﻟﻤﻦ ﻛﺎﻥ ﻟﻪ‪ ...‬ﻭﻛﺸﻒ ﻋﻦ ﻋﻴﻨﻪ ﺍﻟﻴﻤﻨﻰ‪ ،‬ﻭﺃﻭﻟﻰ ﺑﺎﻷﻧﺜﻰ ﺇﻧﺰﺍﻻ ﻣﺤﺮﻣﻬﺎ‬ ‫ﻭﺍﺣﺪﺍ ﻭﺍﻟﺒﺎﻗﻮﻥ ﻟﻴﺴﻮﺍ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺯﻭﺟﻬﺎ ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻭﻳﻠﻲ ﻣﺤﺮﻣﻬﺎ ﻋﺠﺰﻫﺎ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺤﺮﻣﺎ ﻟﻬﺎ ﻭﻫﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ‪،‬‬ ‫‬‫ﺑﻤﺤﺎﺭﻡ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻊ ﺳﺎﺋﺮ ﻣﻦ ﻟﻢ ﻳﻜﻦ‬ ‫ﻭﻳﻠﻲ ﻋﺠﺰ ﺍﻟﺰﻭﺝ ﺍﻟﺰﻭﺟﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﻫﻲ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺤﺮﻣﺘﻪ ﺃﻭﻟﻰ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺤﺮﻡ ﻓﻘﻴﻞ‪ :‬ﻋﺠﺰﻫﺎ ﺃﻣﻴﻦ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻠﻴﺨﺘﺮ ﺧﻴﺮ ﻣﻦ ﻭﺟﺪ‪ ،‬ﻓﺈﻥ‬ ‫ﺗﻨﺎﺯﻉ ﺃﻭﻟﻴﺎﺅﻩ ﻋﻠﻰ ﻏﺴﻠﻪ ﻭﺗﻜﻔﻴﻨﻪ ﻭﺩﻓﻨﻪ ﻓﺎﻷﻗﺮﺏ ﺇﻻ ﺃﻥ ﺍﻟﺰﻭﺝ ﺃﻭﻟﻰ ﻣﻦ ﺍﻷﺏ‬ ‫ﻓﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻜﻔﻴﻦ ﻭﺇﺩﺧﺎﻝ ﺍﻟﻘﺒﺮ ﻛﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﻇﻬﺮ‪ ،‬ﻭﻳﺴﺘﺮ ﺑﻨﺤﻮ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٥٤/٦٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪406‬‬ ‫ﺛﻮﺏ ﻋﻠﻰ ﺍﻟﻘﺒﺮ ﻭﻟﻮ ‬ ‫ﻟﻴﻼ ﻭﺇﻥ ﻟﺬﻛﺮ ﺻﻐﻴﺮ ﺣﺘﻰ ﻳﻮﺍﺭﻯ ﺑﺎﻟﺘﺮﺍﺏ‪ ...‬ﻭﻳﻘﻮﻝ‬ ‫ﻭﺍﺿﻌﻪ ﻓﻴﻪ‪ :‬ﺑﺴﻢ ﺍﷲ ﺃﻱ‪ :‬ﻭﺿﻌﻨﺎﻩ ﺑﺬﻟﻚ ﻭﻳﺰﻳﺪ ﻭﻋﻠﻰ ﻣﻠﺔ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺘﻮﻟﻲ ﺛﻢ ﻳﺮﺩ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻪ ﺃﻫﺎﻟﺔ ﻣﻦ ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﻘﺒﺮ ﺑﺮﻓﻖ ﻭﻻ ﻳﺘﻌﻤﺪ ﻭﺟﻬﻪ‬ ‫ﺑﺎﻟﺘﺮﺍﺏ ﺑﻞ ﻳﺴﺘﺮﻩ ﺑﺈﻫﺎﻟﺔ ﺍﻟﺘﺮﺍﺏ ﻣﻦ ﺟﻮﺍﻧﺐ‪ .‬ﻭﻳﻘﻮﻝ‪] ﴾ O N ﴿ :‬ﻃﻪ‪[٥٥ :‬‬ ‫ﺗﺮﺍﺑﺎ‪ ...‬ﻭﻻ ﻳﺠﺼﺺ ﺍﻟﻘﺒﺮ ﻭﻻ ﻳﺒﻨﻲ‬ ‫ﺍﻵﻳﺔ ﻭﻻ ﻳﻔﺮﺱ ﻟﻪ ﻓﻴﻪ ﻭﻻ ﻳﻮﺳﺪ ﻭﻟﻮ ‬ ‫ﺑﻄﻴﻦ ﺃﻭ ﺟﺒﺲ()‪.(١‬‬ ‫‪ Q #$; ٨‬ا‪:q$+‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻳﺠﻌﻞ ﻟﻪ ﻋﻼﻣﺎﺕ ﻣﻦ ﺭﺃﺳﻪ ﻭﻣﻦ ﺭﺟﻠﻴﻪ ﺑﻌﺪ‬ ‫ﺍﻣﺘﻼﺋﻪ ﺍﺛﻨﺎﻥ ﻣﻦ ﺭﺃﺳﻪ ﻭﻭﺍﺣﺪﺓ ﻣﻦ ﺭﺟﻠﻴﻪ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻭﺫﻟﻚ ﻛﺎﻟﺤﺠﺎﺭﺓ‬ ‫ﺣﺠﺮﺍﻥ ﻣﻦ ﺭﺃﺳﻪ ﻭﺣﺠﺮ ﻣﻦ ﺭﺟﻠﻴﻪ ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ..‬ﻭﺗﻜﻔﻲ ﻋﻼﻣﺔ ﻣﻦ ﺭﺃﺳﻪ‬ ‫ﻭﺃﺧﺮﻯ ﻣﻦ ﺭﺟﻠﻴﻪ‪ ،‬ﻭﺗﻜﻔﻲ ﻋﻼﻣﺔ ﻣﻦ ﺭﺃﺳﻪ ﻓﻴﻌﺮﻑ ﺑﻬﺎ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺿﻠﺖ‬ ‫ﻋﻨﻪ)‪.((٢‬‬ ‫‪ ٩‬و‪ oD‬ا‪ UR q$+‬ا‪:Q%‬‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ ﻟﻠﻘﺒﻠﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻭﻳﻀﻄﺠﻊ ﺍﻟﻤﻴﺖ ﻋﻠﻰ ﺟﻨﺒﻪ ﺍﻷﻳﻤﻦ‬ ‫ﻭﺗﻤﺪ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﻣﻊ ﺟﺴﺪﻩ ﻓﺈﻥ ﻓﻀﻞ ﺍﻟﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﻣﻦ ﻗﺒﺮﻩ‬ ‫ﻋﻨﻪ ﺭﺩﻩ ﻋﻠﻴﻪ ﻛﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﻳﺰﻳﺪ ﺍﺭﺗﻔﺎﻋﻪ ﻋﻠﻰ ﺷﺒﺮ ﺃﻭ ﺫﺭﺍﻉ ﻭﻳﺠﻌﻞ ﻋﻠﻰ ﺍﻟﻘﺒﺮ‬ ‫ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻓﻮﻕ ﺍﻟﺘﺮﺍﺏ ﺣﺠﺎﺭﺓ ﻟﺘﺤﺮﺯ ﻣﻦ ﺳﺒﻊ ﻭﻧﺤﻮﻩ ﻭﻳﺤﺬﺭ ﻣﺎ ﻣﺴﺘﻪ ﻧﺎﺭ‬ ‫ﻣﻦ ﺍﻟﺤﺠﺎﺭﺓ)‪.(٣‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٥٤‬ ‪ ،٦٥٧‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪ ١٣٩‬ ‪.١٤٠‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٥٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٤٠‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ،٦٥٨‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٤٠‬‬ ‫‪407‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ ‪ $‬ا‪:q$+‬‬ ‫‪:/+,- ١‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪ :‬ﻛﻠﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻭﻟﺰﻡ ﺫﻟﻚ ﺍﻟﺘﺠﻬﻴﺰ ﺍﻟﻮﻟﻲ ﺃﻭ‬ ‫ﺍﻟﻤﺪﻋﻮ ﻟﻺﻋﺎﻧﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺠﻴﺐ ﺇﻥ ﺩﻋﻲ ﻣﻦ ﺍﻟﻮﻟﻲ ﺃﻭ ﻏﻴﺮﻩ ﻟﻠﺘﺠﻬﻴﺰ ﻭﻻ‬ ‫ﻳﻨﺼﺮﻑ ﻗﺒﻞ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺘﺠﻬﻴﺰ ﻛﻠﻪ ﺇﻻ ﺑﺈﺫﻥ ﻣﻤﻦ ﺩﻋﺎﻩ ﺃﻭ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ‪،‬‬ ‫ﻭﺳﺎﺩﺍﺕ ﺍﻟﻌﺒﻴﺪ ﻛﺎﻷﻭﻟﻴﺎﺀ ﺇﻥ ﺣﻀﺮﻭﺍ ﻣﻊ ﻣﻴﺘﻬﻢ‪ ،‬ﻭﺇﻻ ﻓﺘﺠﻬﻴﺰﻩ ﻋﻠﻰ ﻣﻦ‬ ‫ﻣﺴﺎﻓﺮﺍ ﺃﻭ ﺣﻀﺮﻩ ﻣﻄﻠﻘﺎ ﺃﻭ ﻋﻠﻰ ﺃﻫﻞ ﻣﻨﺰﻝ ﻣﺎﺕ ﻓﻴﻪ‪...،‬‬ ‫‬‫ﺍﺻﻄﺤﺐ ﻣﻌﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﻓﻲ ﺣﺎﺭﺓ ﻓﻌﻠﻰ ﺃﻫﻠﻬﺎ ﺣﻘﻮﻗﻪ‪ ...‬ﻭﻳﺠﺒﺮ ﺍﻟﻮﻟﻲ ﺍﻷﻗﺮﺏ ﺃﻭ ﻣﻦ ﻟﺰﻣﻪ‬ ‫ﺍﻟﺘﺠﻬﻴﺰ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﻗﺒﻞ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪%T ٢‬ط ‪B> e0‬ه ا‪%2‬ق إﻻ ا‪:MRF‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﺗﻠﺰﻡ ﺣﻘﻮﻗﻪ ﻣﺎ ﻏﻄﻰ ﺟﻠﺪﻩ ﻭﻟﺤﻢ ﻋﻈﺎﻣﻪ ﻭﻟﻢ‬ ‫ﺗﻔﺘﺮﻕ ﺃﺟﺰﺍﺅﻩ‪ ،‬ﻓﺈﻥ ﺍﻧﺴﻠﺦ ﺟﻠﺪﻩ ﻭﺍﻓﺘﺮﻗﺖ ﺃﻋﻀﺎﺅﻩ ﺳﻘﻂ ﻏﺴﻠﻪ ﻭﻛﻔﻨﻪ ﻭﺍﻟﺼﻼﺓ‬ ‫ﻧﻈﺮﺍ‬ ‫ﻋﻠﻴﻪ‪ ...‬ﻭﻟﺰﻡ ﺩﻓﻨﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﺕ ﺟﺜﺘﻪ ﺩﻭﻥ ﺭﺃﺳﻪ ﻓﻬﻞ ﺗﻠﺰﻡ ﺑﻬﺎ ﺣﻘﻮﻗﻪ ‬ ‫ﻟﻠﻜﺜﺮﺓ ﺃﻭ ﻳﻠﺰﻡ ﻟﻔﻪ ﻭﻣﻮﺍﺭﺍﺗﻪ ﻓﻘﻂ ﻟﻌﺪﻡ ﺍﻟﺮﺃﺱ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻜﻞ ﺇﻥ ﻭﺟﺪ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺧﻼﻑ ﻛﺎﻷﻭﻝ‪ ...‬ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻤﻦ ﻻ ﺗﻠﺰﻡ‬ ‫‬‫ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ‬ ‫ﻗﻮﻻ‬ ‫ﺣﻘﻮﻗﻪ ﻛﺴﻘﻂ ﻭﻣﺸﺮﻙ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﻦ ﺗﻘﺪﻡ ﻛﻌﻈﻢ ﻭﺟﻠﺪ ﻭﺷﻌﺮ ﻭﻟﺤﻢ ﻭﺟﻠﺪ‬ ‫ﻭﺷﻌﺮ ﻣﻦ ﻣﻴﺖ ﺃﻭ ﺣﻲ‪ ...‬ﻭﻻ ﻳﺠﻌﻞ ﻟﻤﻦ ﺫﻛﺮ ﻣﻘﺒﺮﺓ‪ ...‬ﻭﺇﻥ ﺑﺎﻥ ﺭﺃﺱ ﺍﻟﻤﻴﺖ‬ ‫ﻋﻦ ﺑﺪﻧﻪ ﺃﻭ ﻳﺪﺍﻩ ﺗﻴﻤﻤﻮﺍ ﻟﺬﻟﻚ ﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ﻣﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﻴﻤﻢ ﻟﻴﺪﻳﻪ ﻭﻻ‬ ‫ﻳﺘﻴﻤﻢ ﻟﻠﺒﺪﻥ ﺑﻼ ﺭﺃﺱ ﻭﻳﺪ ﻭﺍﻟﻘﺎﻃﻊ ﻭﺍﻟﺒﺎﻏﻲ ﻭﺍﻟﻤﺤﺪﻭﺩ ﺇﻥ ﺗﺎﺏ ﺟﻌﻠﺖ ﺣﻘﻮﻗﻪ‬ ‫ﻟﻪ ﺇﻥ ﺭﺿﻴﺖ ﺗﻮﺑﺘﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻇﻬﺮﻭﻫﺎ ﺟﻌﻠﺖ ﻟﻬﻢ()‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٦٤/٦٦٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٦٧‬ ‪.٦٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪408‬‬ ‫‪+D ٣‬ن ا‪%2‬ق‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﻟﺰﻣﺖ ﺣﻘﻮﻗﻪ ﻓﺠﻌﻠﺖ ﻟﻪ ﺛﻢ ﻧﺰﻭﻉ ﻣﻦ ﻗﺒﺮﻩ‬ ‫ﻓﻠﻢ ﻳﻌﺪ ﻟﻪ ﺩﻓﻦ ﺃﻭ ﺗﺮﻙ ﻣﻦ ﻻ ﺗﻠﺰﻡ ﺣﻘﻮﻗﻪ ﺑﻼ ﺩﻓﻦ ﺿﻤﻦ ﻓﺎﺳﺪ ﻣﻦ ﺫﻟﻚ‬ ‫ﻳﻀﻤﻨﻪ ﺗﺎﺭﻛﻮﻩ ﺑﻼ ﺩﻓﻦ ﻭﺗﺎﺭﻛﻮﺍ ﺇﻋﺎﺩﺓ ﺩﻓﻨﻪ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺗﺎﺭﻙ ﻣﻦ‬ ‫ﻻ ﺣﻖ ﻟﻪ ﻭﻻ ﻋﻠﻰ ﺗﺎﺭﻙ ﺇﻋﺎﺩﺓ ﺍﻟﺪﻓﻦ ﺑﻞ ﻋﻠﻰ ﻣﻦ ﺃﻓﺴﺪ‪ ،‬ﻭﻟﺰﻡ ﺃﻥ ﻳﻜﻔﻦ ﺇﻥ‬ ‫ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻘﺒﺮ ﻭﻧﺰﻉ ﻛﻔﻨﻪ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻷﻥ ﺣﺮﻣﺔ ﺍﻟﻤﻴﺖ ﻛﺤﺮﻣﺔ‬ ‫ﺍﻟﺤﻲ()‪.(١‬‬ ‫‬ ‫‪7‬دا‪:‬‬ ‫‪%- ٤‬ق ‪ M‬ت‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻭﻣﻦ ﻣﺎﺕ ﻣﻨﻔﺮ ﺩﺍ ﺑﻔﺤﺺﺻﺤﺮﺍﺀﻟﺰﻡ ﻭﻟﻴﻪ ﺃﻥ‬ ‫ﻳﺄﺗﻴﻪ ﻭﻳﻌﻤﻞ ﻟﻪ ﺳﻨﻦ ﺍﻷﻣﻮﺍﺕ ﻭﻟﻮ ﺑﻌﺪ ﺇﻥ ﻛﺎﻥ ﻳﺼﻠﻪ ﻗﺒﻞ ﻓﺴﺎﺩﻩ ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ‬ ‫ﻳﻠﺰﻣﻬﻢ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻪ ﻟﻴﺪﻓﻨﻮﻩ ﻭﻟﻴﺼﻠﻮﺍ ﻋﻠﻴﻪ ﻟﺤﺪﻳﺚ‪» :‬ﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺸﻲﺀ ﻓﺄﺗﻮﺍ‬ ‫ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ«)‪ (٢‬ﻭﻗﺪ ﻳﺠﺎﺏ ﺑﺄﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻔﺴﺎﺩ ﺗﻼﺷﻴﻪ ﺍﻟﺒﺘﺔ ﺣﺘﻰ ﻻ ﻳﺪﺭﻙ ﻣﻨﻪ‬ ‫ﺷﻴ ﺌﺎ ﻟﻜﻦ ﻳﺒﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻪ ﺧﻮﻑ ﻓﺈﻥ ﻣﻨﻌﻪ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ...‬ﻭﻣﻦ ﻣﺎﺕ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺃﻣﻴﺎﻝ ﻗﻮﻡ ﻣﻨﻔﺮ ﺩﺍ ﻟﻢ ﺗﻠﺰﻣﻬﻢ ﺣﻘﻮﻗﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻭﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬ ‫‬ ‫ﻣﺘﺨﺬﺍ ﻭﻃ ﻨﺎ ﻓﻴﻬﻢ ﻟﺰﻣﺘﻬﻢ ﻣﻌﻪ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﻢ()‪.(٣‬‬ ‫ﻗﺎﻃ ﻨﺎ ﻓﻴﻬﻢ ﺃﻭ‬ ‫اﻻ! اف ‪ M‬ا‪Q%+‬ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻭﺃﻃﻔﻴﺶ‪) :‬ﻷﺻﺤﺎﺑﻨﺎ ﻋﻨﺪ ﺍﻧﺼﺮﺍﻑ ﻣﻦ ﻗﺒﺮ ﺳﻨﻦ‪:‬‬ ‫‪ ١‬ ﻣﻨﻬﻢ ﻣﻦ ﻳﺪﻳﺮ ﻣﻊ ﺍﻟﻘﺒﺮ ﺧﻄﺔ ﺑﺮﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﺃﻭ ﺑﻜﻠﻴﻬﻤﺎ ﻣﺒﺘﺪ ﺋﺎ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٧٠/٦٦٩‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪.٦٧٠‬‬ ‫‪409‬‬‫‪ ٤٣‬ ﺍﻟﺠﻨﺎﺋﺰ‬ ‫ﻣﺎﺭﺍ ﻋﻦ ﻳﻤﻴﻨﻪ ﻗﺎﺭ ﺋﺎ ﻓﻲ ﺣﻴﻨﻪ ﻣﻦ ﺃﻭﻝ ﻳۤﺲ ﺇﻟﻰ )ﻻ ﻳﺒﺼﺮﻭﻥ( ﺣﺘﻰ ﻳﻨﺘﻬﻲ‬ ‫ﺭﺃﺳﻪ ‪‬‬ ‫ﻟﻤﺒﺪﺍﻩ ﺛﻢ ﻳﻨﺼﺮﻑ‪ ،‬ﻳﻔﻌﻞ ﺫﻟﻚ ﺃﻓﻀﻞ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺸﺘﻐﻞ ﺑﺬﻟﻚ‪.‬‬ ‫‪ ٢‬ ﻭﻻ ﻳﻨﻔﻀﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺒﺮ ﻷﻧﻪ ﺻﻮﺭﺓ ﻟﻺﻫﺎﻧﺔ‪.‬‬ ‫‪ ٣‬ ﻭﻻ ﻳﻨﺰﻉ ﻳﺪ ﻓﺎﺱ ﻟﺼﻮﺭﺓ ﺍﻟﺘﻄﻴﺮﺍﻟﺘﺸﺎﺅﻡ‪.‬‬ ‫ﺗﻄﻴﺮﺍ‪.‬‬ ‫‪ ٤‬ ﻭﻻ ﻳﻘﻠﺐ ﻧﻌﺶ ‬ ‫‪ ٥‬ ﻭﻳﻌﺰﻯ ﻣﺴﻠﻢ ﻓﻲ ﻣﻴﺘﻪ ﻣﻄﻠﻘﺎ ﻭﺇﻥ ﻣﻀﻰ ﺯﻣﺎﻥ ﻛﺜﻴﺮ‪.‬‬ ‫‪ ٦‬ ﻭﻻ ﻳﻌﺰﻯ ﺃﻫﻞ ﻓﺘﻨﺔ ﻭﺑﻐﻲ ﻭﻗﻄﻊ ﻓﻴﻤﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ﻭﻳﻌﺰﻯ ﻋﻠﻴﻬﻢ‬ ‫ﻗﺮﻳﺒﻬﻢ ﻭﺇﻥ ﻏﻴﺮ ﻣﺴﻠﻢ‪.‬‬ ‫‪ ٧‬ ﻭﺗﻌﺰﻳﺔ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺑﺎﻟﺼﺒﺮ ﻭﺑﺤﺴﻦ ﺍﻟﻌﺰﺍﺀ ﻭﺍﻟﺨﻠﻒ ﻭﺍﻟﺜﻮﺍﺏ ﻓﻲ‬ ‫ﺍﻵﺧﺮﺓ ﻭﻳﻘﻮﻝ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺰﻱ ﺍﻟﻤﺴﻠﻢ‪ :‬ﺃﺣﺴﻦ ﺍﷲ ﻋﺰﺍﺀﻧﺎ ﻭﻋﺰﺍﺀﻙ ﻭﻳﻌﻈﻢ‬ ‫ﺃﺟﺮﻙ ﻭﻳﺮﺑﻂ ﻋﻠﻰ ﻗﻠﺒﻚ ﻭﻳﺄﺟﺮﻙ ﻓﻴﻤﺎ ﺍﺑﺘﻼﻙ‪ ،‬ﻭﺗﻌﺰﻳﺔ ﻏﻴﺮﻩ ﻳﺨﻠﻒ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻭﻳﺠﻴﺐ ﺍﻟﻤﻌﺰﻯ ﺑﻤﺎ ﻳﻠﻴﻖ ﻣﻦ ﺍﻟﺠﻮﺍﺏ ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ()‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ...‬ﺝ ‪ ٢‬ﺹ ‪ ٦٧١‬ ‪ ،٦٧٣‬ﻭﺍﻹﻳﻀﺎﺡ ﺝ ‪ ٢‬ﺹ ‪.١٤٣‬‬ ‫‪411‬‬ ‫اس‬ ‫‪ ١‬ ارة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٥ ........................................................................................................................................................‬‬ ‫‪ ٢‬ ﺃﻗﺴﺎﻣﻬﺎ ‪٧.......................................................................................................................................................‬‬ ‫‪ ٣‬ ﺃﻧﻮﺍﻋﻬﺎ ‪٧.......................................................................................................................................................‬‬ ‫‪ ٤‬ ﺗﻘﺴﻴﻢ ﺍﻟﻄﻬﺎﺭﺓ ‪٧..........................................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻤﻬﺎ ﻭﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ‪٨......................................................................................................................‬‬ ‫‪ ٦‬ ﻣﺎ ﺗﺤﺼﻞ ﺑﻪ ﺍﻟﻄﻬﺎﺭﺓ‪٨..............................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺘﻐﻴﺮ ‪١٠................................................................................................................................‬‬ ‫‪ ٨‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ﻻ ﻳﻨﺠﺲ ‪١٠........................................................................................................................‬‬ ‫‪ ٩‬ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻭﻣﻮﺍﺭﺩﻩ‪١١ .............................................................................................................................‬‬ ‫‪ ١٠‬ ﺍﻟﻤﺎﺀ ﺍﻟﻘﻠﻴﻞ ‪١٢.............................................................................................................................................‬‬ ‫‪ ١١‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ‪١٣ ....................................................................................................................................‬‬ ‫‪ ١٢‬ ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺗﻮﺿﻴﺢ ﻟﺬﻟﻚ ‪١٤.............................................................................................................‬‬ ‫‪ ٢‬ ا‪$+‬ه‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪١٧ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﻭﻇﻴﻔﺘﻬﺎ ‪١٨ ....................................................................................................................................................‬‬ ‫‪ ٣‬ ﺃﻗﺴﺎﻣﻬﺎ ‪١٨ ....................................................................................................................................................‬‬ ‫‪ ٤‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ ‪١٩ ...........................................................................................................................................‬‬ ‫‪ ٥‬ ﺍﻟﻤﺎﺀ ﺍﻟﻄﻬﻮﺭ ‪١٩ ...........................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪412‬‬ ‫‪ ٦‬ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻄﻠﻖ‪٢٠ ................................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ‪٢٠ .........................................................................................................................‬‬ ‫‪ ٨‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ ‪٢١.........................................................................................................................................‬‬ ‫‪ ٩‬ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺨﺘﻠﻂ ﺑﻐﻴﺮﻩ‪٢١..............................................................................................................................‬‬ ‫‪ ١٠‬ ﺣﺪﻭﺩ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ‪٢٣.............................................................................................................................‬‬ ‫‪ ١١‬ ﺍﻟﻤﺎﺀ ﺍﻟﺮﺍﻛﺪ ‪٢٤ ............................................................................................................................................‬‬ ‫‪ ١٢‬ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ‪٢٦ ...............................................................................................................................‬‬ ‫‪ ١٣‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺨﻦ ‪٢٦ ..........................................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑﺃﻱ‪ :‬ﻏﻴﺮ ﺍﻟﻤﻄﻠﻖ‪٢٦ ....................................................................................‬‬ ‫‪ ١٥‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻪ ﺑﺴﺒﺐ ﺗﻐﻴﺮﻩ ‪٢٧.........................................................................................‬‬ ‫‪ ٣‬ ا‪ )T 7‬وأ!ا‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٢٩ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ‪٢٩ ................................................................................................................‬‬ ‫‪ ٣‬ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺃﻋﻴﺎﻧﻬﺎ‪ ،‬ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﺔ ‪٣٠ ............................................................................................‬‬ ‫‪ ٤‬ ﺃﺷﺪ ﺍﻟﻨﺠﺎﺳﺎﺕ ‪٣١ .......................................................................................................................................‬‬ ‫‪ ٥‬ ﻭﻓﻲ ﻧﺠﺎﺳﺔ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻤﻨﻲ ﻭﺍﻟﻤﺬﻱ ﻭﺍﻟﻮﺩﻱ ‪٣١ ..................................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺑﻮﻝ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻭﻣﺎ ﻻ ﻳﺆﻛﻞ ‪٣٦ .........................................................................................‬‬ ‫‪ ٧‬ ﺃﺭﻭﺍﺙ ﺍﻟﺤﻤﻴﺮ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ‪٣٧ ................................................................................................................‬‬ ‫‪ ٨‬ ﺣﻜﻢ ﺍﻟﺪﻡ ‪٣٩ ..............................................................................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﻤﻴﺘﺔ ﻭﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ‪٤١...............................................................................................‬‬ ‫‪ ١٠‬ ﺍﻟﻜﻠﺐ ‪٤٣ ....................................................................................................................................................‬‬ ‫‪ ١١‬ ﺣﻜﻢ ﺧﺰﻕ ﺍﻟﻄﻴﺮ ﻭﺳﺆﺭﻩ ﻭﺑﻮﻟﻪ‪٤٤ .......................................................................................................‬‬ ‫‪ ١٢‬ ﺣﻜﻢ ﺟﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ‪٤٥ ...............................................................................................................................‬‬ ‫‪ ١٣‬ ﺣﻜﻢ ﻋﺮﻕ ﺍﻟﺪﻭﺍﺏ ﻭﺣﺮﺗﻬﺎ ﻭﺃﺭﻭﺍﺛﻬﺎ ﻭﺃﺑﻮﺍﻟﻬﺎ ﻭﺳﺆﺭﻫﺎ ﻭﺧﺰﻗﻬﺎ‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻳﻔﺴﺪ ﻣﻨﻬﺎ ﻭﻓﻴﺜﺘﻬﺎ ‪٤٦ .............................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺤﺐ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ‪٥٠ ......................................................................................‬‬ ‫‪ ١٥‬ ﻗﻲﺀ ﺍﻵﺩﻣﻲ ﻭﺍﻟﺒﻬﺎﺋﻢ ‪٥١ ..........................................................................................................................‬‬ ‫‪413‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٦‬ ﺣﻜﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻨﺠﺲ ‪٥١ ......................................................................................................................‬‬ ‫‪ ١٧‬ ﻧﺠﺎﺳﺔ ﺍﻟﻄﺎﻫﺮ‪٥٣ ......................................................................................................................................‬‬ ‫‪ ٤‬ ‪ $‬ا‪T 7‬ت‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٥٤ ........................................................................................................................................................‬‬ ‫ﺑﻢ ﻳﺘﻢ ﺍﻟﺘﻄﻬﻴﺮ ‪٥٤ .......................................................................................................................................‬‬ ‫‪٢‬ ‬ ‫‪ ٣‬ ﻃﻬﺎﺭﺓ ﺍﻟﻌﺒﺎﺩﺓ‪٥٦ ..........................................................................................................................................‬‬ ‫‪ ٤‬ ﺃﻧﻮﺍﻉ ﺍﻟﻤﻄﻬﺮﺍﺕ ‪٥٦ .....................................................................................................................................‬‬ ‫‪ ٥‬ ﺯﻭﺍﻝ ﺍﻟﻨﺠﺎﺳﺔ ‪٦٣ ........................................................................................................................................‬‬ ‫‪ ٦‬ ﺗﻄﻬﻴﺮ ﺍﻷﻭﺍﻧﻲ‪٦٤ .........................................................................................................................................‬‬ ‫‪ ٧‬ ﻏﺴﻞ ﺍﻟﺜﻴﺎﺏ ‪٦٥ ...........................................................................................................................................‬‬ ‫‪ ٨‬ ﻭﻓﻲ ﻏﺴﻞ ﺍﻟﺜﻴﺎﺏ ﻣﻦ ﺍﻟﺪﻡ ﻭﺳﺎﺋﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ‪٦٦ ..............................................................................‬‬ ‫‪ ٩‬ ﺧﻔﺎﺀ ﺍﻟﻨﺠﺎﺳﺔ ‪٦٧ ........................................................................................................................................‬‬ ‫‪ ١٠‬ ﺗﻄﻬﻴﺮ ﺍﻟﻄﻌﺎﻡ ‪٦٧ ........................................................................................................................................‬‬ ‫‪ ١١‬ ﺗﻄﻬﻴﺮ ﺍﻟﺠﺮﺍﺏ ‪٦٨ .....................................................................................................................................‬‬ ‫‪ ١٢‬ ﻋﺠﻴﻦ ﺍﻟﺘﻤﺮ ﺑﻤﺎﺀ ﻧﺠﺲ‪٦٨ ....................................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﺴﻤﻚ ﺍﻟﻤﻄﺒﻮﺥ ﺑﻤﺎﺀ ﻧﺠﺲ ‪٦٩ ...........................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻤﺘﻨﺠﺲ ‪٧٠..................................................................................................................‬‬ ‫‪ ١٥‬ ﺣﻜﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻌﺬﺭﺓ ‪٧٠........................................................................................................................‬‬ ‫‪ ١٦‬ ﺣﻜﻢ ﺑﻴﻊ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺨﻨﺰﻳﺮ ‪٧١ ...............................................................................................................‬‬ ‫‪ ١٧‬ ﺗﻄﻬﻴﺮ ﺍﻟﻤﻄﺒﻮﺥ ﺑﻤﺎﺀ ﻧﺠﺲ ‪٧١ ..............................................................................................................‬‬ ‫‪ ١٨‬ ﻭﻓﻲ ﺗﻄﻬﻴﺮ ﺍﻟﺤﺒﻮﺏ ‪٧٣ ..........................................................................................................................‬‬ ‫‪ ١٩‬ ﺗﻄﻬﻴﺮ ﺍﻷﺭﺽ ﻭﻧﺤﻮﻫﺎ‪٧٣ ......................................................................................................................‬‬ ‫‪ ٢٠‬ ﻓﻲ ﻃﻬﺎﺭﺓ ﻣﺎ ﻳﺴﻴﻞ ﻣﻦ ﺍﻟﻌﺬﺭﺓ ﺑﺴﺒﺐ ﺍﻟﻐﻴﺚ ‪٧٥ .............................................................................‬‬ ‫‪ ٢١‬ ﺗﻄﻬﻴﺮ ﺍﻟﻨﻌﻞ ﻭﺍﻟﻘﺪﻡ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ‪٧٥ ...................................................................................................‬‬ ‫‪ ٢٢‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﻓﻲ ﺟﻠﺪ ﺍﻟﻤﺬﻛﺎﺓ‪٧٦ ...........................................................................................................‬‬ ‫‪ ٢٣‬ ﺗﻄﻬﻴﺮ ﺍﻵﺑﺎﺭ ‪٧٧ ........................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪414‬‬ ‫‪ ٢٤‬ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻄﻬﻴﺮ ‪٧٨ .......................................................................................................................................‬‬ ‫‪ ٢٥‬ ﺣﺪ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻤﺴﺢ ﻓﻲ ﺍﻟﺘﻄﻬﻴﺮ ‪٧٩ ....................................................................................................‬‬ ‫‪ ٥‬ ا ﻼ)‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٨٠......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٨٠......................................................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﺪﺟﺎﺝ ﺍﻟﺠﻼﻝ ﻭﻧﺤﻮﻩ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ‪٨٢......................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺪﻭﺍﺏ ﺍﻟﺘﻲ ﺗﺮﻋﻰ ﺍﻟﻘﺬﺭ ﻭﻟﻴﺴﺖ ﺟﻼﻟﺔ‪٨٢............................................................................‬‬ ‫‪ ٥‬ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﺍﻟﺠﻼﻟﺔ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ‪٨٣ ............................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ﺍﻷﺻﻞ ‪٨٣ ...............................................................................................‬‬ ‫‪ ٧‬ ﻗﻮﻝ ﺁﺧﺮ ﻓﻲ ﺍﻟﺠﻼﻟﺔ ‪٨٤ ..........................................................................................................................‬‬ ‫‪ ٨‬ ﻭﻗﻮﻝ ﺁﺧﺮ ﻓﻲ ﺍﻟﺠﻼﻟﺔ ﻭﻣﺪﺗﻬﺎ ‪٨٤ .........................................................................................................‬‬ ‫‪ ٩‬ ﺍﻟﺠﻼﻟﺔ ﻻ ﺗﻄﻬﺮ ﻭﻻ ﺗﺤﻞ ﺇﻻ ﺑﺎﻟﺤﺒﺲ ﻋﻦ ﺍﻟﻨﺠﺎﺳﺔ ‪٨٥ .................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺠﻼﻟﺔ‪٨٦ ......................................................................................................................‬‬ ‫‪ ١١‬ ﺣﻜﻢ ﻧﺘﺎﺝ ﺍﻟﺠﻼﻟﺔ‪٨٦ ..............................................................................................................................‬‬ ‫‪ ١٢‬ ﺣﺒﺲ ﺍﻟﺠﻼﻟﺔ ﺣﺘﻰ ﺗﻄﻬﺮ ﻭﺗﺤﻞ ﻭﻣﺪﺓ ﺍﻟﺤﺒﺲ ‪٨٦ .........................................................................‬‬ ‫‪ ١٣‬ ﻗﻮﻝ ﺁﺧﺮ ﻓﻲ ﻣﺪﺓ ﺣﺒﺲ ﺍﻟﺠﻼﻟﺔ ‪٨٧ ...................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺑﻴﻊ ﺍﻟﺠﻼﻟﺔ ‪٨٧ ...............................................................................................................................‬‬ ‫‪ ١٥‬ ﺍﻟﻤﺎﺀ ﻻ ﻳﻄﻬﺮ ﻧﺠﺎﺳﺔ ﺍﻟﺠﻼﻟﺔ ‪٨٨ .........................................................................................................‬‬ ‫‪ ٦‬ ا‪F‬م‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٨٩ .......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺃﻧﻮﺍﻉ ﺍﻟﺪﻣﺎﺀ ‪٩٠ .............................................................................................................................................‬‬ ‫‪ ٣‬ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ‪٩٠ ........................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺪﻡ ‪٩١ ................................................................................................................................................‬‬ ‫‪ ٥‬ ﻫﻞ ﺩﻡ ﺍﻟﺤﻴﺾ ﻭﺍﻻﺳﺘﺤﺎﺿﺔ ﺩﻡ ﻣﺴﻔﻮﺡ؟‪٩٢ ....................................................................................‬‬ ‫‪ ٦‬ ﺻﻔﺔ ﺍﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﺡ ‪٩٢ ..............................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺪﻡ ﺍﻟﺤﻼﻝ ﺍﻟﻄﺎﻫﺮ‪٩٣ .............................................................................................................................‬‬ ‫‪ ٨‬ ﺩﻡ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺮﻣﺎﺋﻴﺔ ‪٩٣ .......................................................................................................................‬‬ ‫‪415‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٩‬ ﺩﻡ ﺍﻟﻠﺤﻢ ﺍﻟﻤﺬﻛﻰ ‪٩٤ ..................................................................................................................................‬‬ ‫‪ ١٠‬ ﺍﻟﺪﻡ ﺍﻟﻨﺠﺲ ﻏﻴﺮ ﺍﻟﻤﺴﻔﻮﺡ ‪٩٥ ................................................................................................................‬‬ ‫‪ ١١‬ ﺩﻣﺎﺀ ﻣﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺳﺔ ‪٩٥ ..........................................................................‬‬ ‫‪ ١٢‬ ﺣﻜﻢ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ ﻓﻲ ﺍﻟﺪﻡ ‪٩٦ ............................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﻤﺤﺮﻡ ﻭﺍﻟﻤﺒﺎﺡ ﻣﻦ ﺍﻟﺪﻡ ‪٩٧ ................................................................................................................‬‬ ‫‪ ٧‬ اﻻ‪ 7'T‬ء‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٩٩ ........................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻻﺳﺘﻨﺠﺎﺀ ‪١٠٠....................................................................................................................................‬‬ ‫ﻭﺑﻢ ﻻ ﻳﺼﺢ‪١٠٠........................................................................................................................‬‬ ‫ﺑﻢ ﻳﺼﺢ ‬ ‫‪٣‬ ‬ ‫‪ ٤‬ ﺣﻜﻢ ﺗﺎﺭﻛﻪ ‪١٠٢.............................................................................................................................................‬‬ ‫‪ ٥‬ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﻨﺠﺎﺀ ‪١٠٢....................................................................................................................................‬‬ ‫‪ ٦‬ ﺁﺩﺍﺏ ﻗﻀﺎﺀ ﺍﻟﺤﺎﺟﺔ ﻭﺍﻻﺳﺘﻨﺠﺎﺀ‪١٠٣ ......................................................................................................‬‬ ‫ﻗﺎﺋﻤﺎ‪١٠٤ .................................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﺒﻮﻝ ‬ ‫‪ ٨‬ ﺫﻛﺮ ﺍﷲ ‪١٠٤ ...................................................................................................................................................‬‬ ‫‪ ٩‬ ﺍﻻﺳﺘﺠﻤﺎﺭ ‪١٠٥ .............................................................................................................................................‬‬ ‫‪ ١٠‬ ﺍﻻﺳﺘﺠﻤﺎﺭ ﺑﻐﻴﺮ ﺍﻟﺤﺠﺎﺭﺓ‪١٠٥ .................................................................................................................‬‬ ‫‪ ١١‬ ﺣﻜﻢ ﺍﻻﺳﺘﺠﻤﺎﺭ ‪١٠٦ ................................................................................................................................‬‬ ‫‪ ١٢‬ ﻋﺪﺩ ﺍﻟﺠﻤﺎﺭ ‪١٠٦ .........................................................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﺼﻼﺓ ﺑﻐﻴﺮ ﺍﺳﺘﻨﺠﺎﺀ ‪١٠٧ .......................................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻐﻴﺮ ﺍﻟﺤﺠﺮ ﻭﺍﻟﻤﺪﺭ ‪١٠٧ ..........................................................................................‬‬ ‫‪ ١٥‬ ﻓﻲ ﺣﻜﻢ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻤﻠﺔ ﻟﻠﻔﻘﻬﺎﺀ ﻓﻴﻪ ﺭﺃﻳﺎﻥ ‪١٠٨ ......................................................‬‬ ‫‪ ٨‬ ا‪D‬ء‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١١٠ .......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ‪١١١ .......................................................................................................................................................‬‬ ‫‪ ٣‬ ﺍﻟﻮﺿﻮﺀ ﻓﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺨﻤﺴﺔ ‪١١٣ .........................................................................................................‬‬ ‫‪ ٤‬ ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ ‪١١٣ .......................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪416‬‬ ‫‪ ٥‬ ﻣﻦ ﻳﻠﺰﻣﻪ ﺍﻟﻮﺿﻮﺀ‪١١٤ .................................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﻨﻴﺔ ﻟﻠﻮﺿﻮﺀ‪١١٥ ..........................................................................................................................................‬‬ ‫‪ ٧‬ ﻣﺎﺀ ﺍﻟﻮﺿﻮﺀ ‪١١٧ ...........................................................................................................................................‬‬ ‫‪ ٨‬ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﻀﺎﻑ‪١١٧ ....................................................................................................................‬‬ ‫‪ ٩‬ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ ﺍﻵﺟﻦ‪١١٨ .........................................................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ‪١١٩ ................................................................................................‬‬ ‫‪ ١١‬ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ‪١٢٠.....................................................................................................................................‬‬ ‫‪ ١٢‬ ﺣﺪ ﺍﻟﻮﺟﻪ ‪١٢١ .............................................................................................................................................‬‬ ‫‪ ١٣‬ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻤﺮﻓﻘﻴﻦ ‪١٢٢...................................................................................................................‬‬ ‫‪ ١٤‬ ﻣﺴﺢ ﺍﻟﺮﺃﺱ ‪١٢٢.........................................................................................................................................‬‬ ‫‪ ١٥‬ ﻏﺴﻞ ﺍﻟﻘﺪﻣﻴﻦ ‪١٢٣ .....................................................................................................................................‬‬ ‫‪ ١٦‬ ﺗﺮﺗﻴﺐ ﺍﻷﻋﻀﺎﺀ ‪١٢٤ ..................................................................................................................................‬‬ ‫‪ ١٧‬ ﺍﻟﻤﻮﺍﻻﺓ ﻭﺍﻟﺘﺘﺎﺑﻊ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ‪١٢٦ ........................................................................................................‬‬ ‫‪ ١٨‬ ﺣﻜﻢ ﺍﻟﺘﻔﺮﻳﻖ‪١٢٦ ......................................................................................................................................‬‬ ‫‪ ١٩‬ ﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ ‪١٢٧ .......................................................................................................................................‬‬ ‫‪ ٢٠‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﻮﺿﻮﺀ ‪١٣٠ ..............................................................................................................................‬‬ ‫‪ ٢١‬ ﻣﻜﺮﻭﻫﺎﺕ ﺍﻟﻮﺿﻮﺀ‪١٣١ ............................................................................................................................‬‬ ‫‪ ٢٢‬ ﺣﻜﻢ ﺗﺮﻙ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪١٣٢ ...............................................................................................‬‬ ‫‪ ٢٣‬ ﺣﻜﻢ ﺍﻟﺮﻋﺎﻑ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ‪١٣٣ ............................................................................................................‬‬ ‫‪ ٢٤‬ ﺣﻜﻢ ﺍﻟﺘﻘﻴﺆ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ‪١٣٣ ................................................................................................................‬‬ ‫‪ ٢٥‬ ﺣﻜﻢ ﻣﻦ ﻗﻄﻌﺖ ﺃﻧﻔﻪ ﻣﻦ ﺍﻷﺻﻞ ‪١٣٣ ................................................................................................‬‬ ‫‪ ٩‬ ا‪F2‬ث اﻷ‪!) 4s‬ا‪ e‬ا‪D‬ء(‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١٣٥......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺃﺳﺒﺎﺏ ﺍﻟﺤﺪﺙ ﺍﻷﺻﻐﺮﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ ‪١٣٦..................................................................................‬‬ ‫‪ ١٠‬ ا‪ r; C+‬ا‪ M$K‬وا ‪$Q‬ة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻒ ﺍﻷﻟﻔﺎﻅ ‪١٤٥ .....................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺠﺒﺎﺋﺮ ﻭﻛﻴﻔﻴﺘﻪ ﻭﺩﻟﻴﻠﻪ ‪١٤٧ ...................................................................................‬‬ ‫‪417‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻭﺩﻟﻴﻠﻪ ‪١٤٨ .................................................................................................‬‬ ‫‪ ٤‬ ﺇﻧﻜﺎﺭ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻭﺃﺩﻟﺘﻪ‪١٤٩ ...................................................................................................‬‬ ‫‪ ٥‬ ﻗﻮﻝ ﺑﺠﻮﺍﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‪١٥٠ .....................................................................................................‬‬ ‫‪ ١١‬ ا‪14‬‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١٥١ .......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ‪١٥٢ ......................................................................................................................................................‬‬ ‫‪ ٣‬ ﻓﺮﻭﺽ ﺍﻟﻐﺴﻞ‪١٥٣......................................................................................................................................‬‬ ‫‪ ٤‬ ﺳﻨﻦ ﺍﻟﻐﺴﻞ ‪١٥٥ ...........................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﻨﺪﻭﺑﺎﺗﻪ ‪١٥٧.................................................................................................................................................‬‬ ‫‪ ٦‬ ﻣﻜﺮﻭﻫﺎﺗﻪ ‪١٥٧...............................................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺗﺎﺭﻛﻪ ‪١٥٨...........................................................................................................................................‬‬ ‫‪ ٨‬ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﻐﺴﻞ ‪١٥٩ ...........................................................................................................................‬‬ ‫‪ ٩‬ ﺗﺄﺧﻴﺮ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻦ ﺍﻟﻐﺴﻞ‪١٦٠ .............................................................................................................‬‬ ‫‪ ١٠‬ ﻧﻘﺾ ﺍﻟﻤﺮﺃﺓ ﺿﻔﺎﺋﺮﻫﺎ ﻓﻲ ﺍﻟﻐﺴﻞ ‪١٦٠ ...................................................................................................‬‬ ‫‪ ١١‬ ﻣﻘﺪﺍﺭ ﻣﺎﺀ ﺍﻟﻐﺴﻞ ‪١٦١ .................................................................................................................................‬‬ ‫‪ ١٢‬ ﺣﻜﻢ ﺍﺟﺘﻤﺎﻉ ﻏﺴﻠﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ‪١٦٢ .................................................................................................‬‬ ‫‪ ١٣‬ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻐﺴﻞ‪١٦٢ .................................................................................................................................‬‬ ‫‪ ١٢‬ ا‪U7+‬‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١٦٦ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻟﻐﺴﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪١٦٧............................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ ﻭﻟﺰﻭﻣﻪ‪١٦٨...............................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﻐﺴﻞ ﺑﻠﻞ ﺍﻟﻠﻴﻞ ‪١٦٨......................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻟﻠﺠﻨﺐ‪١٦٩ ..........................................................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻟﺠﻨﺐ ﻟﻠﻘﺮﺁﻥ ‪١٧٠ ................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﻣﺲ ﺍﻟﺠﻨﺐ ﻟﻠﻤﺼﺤﻒ ‪١٧٠ .........................................................................................................‬‬ ‫‪ ٨‬ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻟﺤﺎﺋﺾ ﻭﻣﺴﻬﺎ ﺍﻟﻤﺼﺤﻒ ‪١٧٠ ........................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﻣﻦ ﺃﺟﻨﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪١٧١ ..........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪418‬‬ ‫‪ ١٣‬ ا‪e$2‬‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١٧٢ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﻋﻼﻣﺎﺗﻪ ‪١٧٤ ...................................................................................................................................................‬‬ ‫‪ ٣‬ ﺃﻧﻮﺍﻉ ﺍﻟﺪﻣﺎﺀ ‪١٧٥..........................................................................................................................................‬‬ ‫‪ ٤‬ ﻋﻼﻣﺎﺕ ﺍﻟﻄﻬﺮ ‪١٧٩......................................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺍﻟﺘﻔﺘﻴﺶ ﻋﻠﻰ ﺍﻟﻄﻬﺮ ‪١٨١ ................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﺘﺮﺧﻴﺺ ﺑﺎﻟﺘﻔﺘﻴﺶ ‪١٨١ ............................................................................................................................‬‬ ‫‪ ٧‬ ﻛﻴﻔﻴﺔ ﺍﻟﻐﺴﻞ ‪١٨١ .........................................................................................................................................‬‬ ‫‪ ٨‬ ﺍﻻﻧﺘﻘﺎﻝ ‪١٨٢ ..................................................................................................................................................‬‬ ‫‪ ٩‬ ﺃﻧﻮﺍﻉ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻣﺎﺀ ‪١٨٣ ........................................................................................................‬‬ ‫‪ ١٠‬ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻟﻠﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ‪١٨٦..............................................................................................‬‬ ‫‪ ١١‬ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ‪١٨٨ ...........................................................................................................................‬‬ ‫‪ ١٤‬ ا'‪#+$‬‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪١٩٠ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ ‪١٩١ .....................................................................................................................................‬‬ ‫‪ ٣‬ ﺷﺮﻭﻁ ﺍﻟﻤﺘﻴﻤﻢ ‪١٩٢ ....................................................................................................................................‬‬ ‫‪ ٤‬ ﻓﺮﻭﺿﻪ ‪١٩٢ ....................................................................................................................................................‬‬ ‫‪ ٥‬ ﺳﻨﻨﻪ‪١٩٣.........................................................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﺘﻴﻤﻢ ﻃﻬﺎﺭﺓ ﺑﺪﻳﻠﺔ ‪١٩٤ .............................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺘﻴﻤﻢ ﻟﻠﺠﻨﺎﺑﺔ‪١٩٥ ......................................................................................................................................‬‬ ‫‪ ٨‬ ﺗﻴﻤﻢ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪١٩٦ .....................................................................................................................‬‬ ‫‪ ٩‬ ﺗﻮﺣﻴﺪ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﺘﻴﻤﻢ ‪١٩٧.......................................................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﺍﻟﺠﻤﺎﻉ ﻟﻠﻤﺴﺎﻓﺮ ﻭﺍﻟﺤﺎﺿﺮ ﻭﺍﻟﺘﻴﻤﻢ ﻟﻠﺠﻨﺎﺑﺔ ﻓﻴﻬﻤﺎ ‪١٩٧........................................................‬‬ ‫‪ ١١‬ ﺍﻟﺘﻴﻤﻢ ﻋﺰﻳﻤﺔ ﺃﻭ ﺭﺧﺼﺔ ‪١٩٨...................................................................................................................‬‬ ‫‪ ١٢‬ ﻣﺒﻴﺤﺎﺕ ﺍﻟﺘﻴﻤﻢ‪١٩٨...................................................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺒﺎﺡ ﻟﻪ ﺍﻟﺘﻴﻤﻢ ‪١٩٩ .......................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺳﺎﻟﻢ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ ﻭﻣﺮﻳﺾ ﺍﻷﺧﺮﻯ‪١٩٩ ............................................................................‬‬ ‫‪419‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٥‬ ﺣﻜﻢ ﺗﻨﺠﺲ ﺍﻟﻌﻀﻮ ﺍﻟﻌﻠﻴﻞ ‪٢٠٠ ............................................................................................................‬‬ ‫‪ ١٦‬ ﺗﻴﻤﻢ ﺍﻟﺨﺎﺋﻒ ‪٢٠١.......................................................................................................................................‬‬ ‫‪ ١٧‬ ﺗﻴﻤﻢ ﺍﻟﻤﺴﺎﻓﺮ ‪٢٠١.......................................................................................................................................‬‬ ‫‪ ١٨‬ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺘﻴﻤﻢ ‪٢٠٢ .........................................................................................................................‬‬ ‫‪ ١٩‬ ﻃﻠﺐ ﺍﻟﻤﻘﻴﻢ ﻭﺗﻴﻤﻤﻪ‪٢٠٥ .........................................................................................................................‬‬ ‫‪ ٢٠‬ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻴﻤﻢ‪٢٠٦ .........................................................................................................................................‬‬ ‫‪ ٢١‬ ﻣﺎ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻪ ‪٢٠٨ ............................................................................................................................‬‬ ‫‪ ٢٢‬ ﻧﻮﺍﻗﺾ ﺍﻟﺘﻴﻤﻢ ‪٢٠٩ ....................................................................................................................................‬‬ ‫‪ ١٥‬ ا ﻼة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٢١١ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ ﻭﻣﻨﺰﻟﺘﻬﺎ ‪٢١٢...................................................................................................................................‬‬ ‫‪ ٣‬ ﻋﻠﻰ ﻣﻦ ﻓﺮﺿﺖ ﺍﻟﺼﻼﺓ ‪٢١٢....................................................................................................................‬‬ ‫‪ ٤‬ ﺷﺮﻭﻁ ﺻﺤﺘﻬﺎ ‪٢١٣ .....................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ‪٢١٣ ....................................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻷﻓﻀﻞ ﻓﻲ ﻛﻞ ﻭﻗﺖ ‪٢١٤ .........................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻤﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻭﻧﻮﻋﻬﺎ ‪٢١٤ ....................................................................................‬‬ ‫‪ ١٦‬ اﻷذان‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٢١٦ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ‪٢١٦ ......................................................................................................................................................‬‬ ‫‪ ٣‬ ﺳﺒﺐ ﻣﺸﺮﻭﻋﻴﺘﻪ ‪٢١٧ ..................................................................................................................................‬‬ ‫‪ ٤‬ ﺻﻴﻐﺔ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ‪٢١٧ .........................................................................................................................‬‬ ‫‪ ٥‬ ﺻﻔﺎﺕ ﺍﻟﻤﺆﺫﻥ ‪٢١٨ .....................................................................................................................................‬‬ ‫‪ ٦‬ ﺷﺮﻭﻁ ﺍﻷﺫﺍﻥ ‪٢١٨ ........................................................................................................................................‬‬ ‫‪ ٧‬ ﻣﻜﺮﻭﻫﺎﺕ ﺍﻷﺫﺍﻥ ‪٢١٨ ................................................................................................................................‬‬ ‫‪ ٨‬ ﺃﺫﺍﻥ ﺍﻟﻄﻔﻞ ﻭﺇﺫﻧﻪ ﻓﻴﻪ ‪٢١٩ .........................................................................................................................‬‬ ‫‪ ٩‬ ﺗﻌﺪﺩ ﺍﻷﺫﺍﻥ ‪٢١٩ ...........................................................................................................................................‬‬ ‫‪ ١٠‬ ﺍﻟﺘﺜﻮﻳﺐ ﻛﻴﻔﻴﺘﻪ ﻭﺣﻜﻤﻪ ‪٢٢٠ ....................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪420‬‬ ‫‪ ١١‬ ﺍﻹﻗﺎﻣﺔ ﻭﺣﻜﻤﻬﺎ‪٢٢٠ ..................................................................................................................................‬‬ ‫‪ ١٧‬ ‪Q‬س ا ﻼة‬ ‫‪ ١‬ ﺣﻜﻢ ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ‪٢٢٢ .................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﻟﺒﺎﺱ ﺍﻟﺤﺮﻳﺮ ﻭﺍﻟﺬﻫﺐ ‪٢٢٢ ............................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﻟﺒﺎﺱ ﺍﻟﻤﻌﺎﺩﻥ‪٢٢٣ ..........................................................................................................................‬‬ ‫‪ ٤‬ ﻟﺒﺎﺱ ﺍﻟﺠﻠﻮﺩ ﻭﺍﻟﺘﺼﺎﻭﻳﺮ‪٢٢٣ ...................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺍﻟﻠﺒﺎﺱ ﻏﻴﺮ ﺍﻟﺴﺎﺗﺮ ﻭﻟﺒﺎﺱ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ‪٢٢٤ .............................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻓﻲ ﻟﺒﺎﺱ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻌﻜﺲ ‪٢٢٥ ............................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺘﻮﺷﻴﺢ ﻓﻲ ﺍﻟﻠﺒﺎﺱ ﻣﻨﺪﻭﺏ ‪٢٢٥ ...........................................................................................................‬‬ ‫‪ ٨‬ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻟﻠﺒﺎﺱ‪٢٢٦ ......................................................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ﺃﻭ ﺍﻟﺤﺮﺍﻡ ‪٢٢٨ .....................................................................................‬‬ ‫‪ ١٠‬ ﺗﺮﺗﻴﺐ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ‪٢٢٨ ....................................................................................‬‬ ‫‪ ١٨‬ ‪,‬ن ا ﻼة‬ ‫‪ ١‬ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﺴﻨﻮﻥ‪٢٣٠ ..................................................................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﻜﺮﻭﻩ ﻭﺍﻟﻤﺤﺮﻡ ﺍﻟﺼﻼﺓ ‪٢٣٠ .................................................................................................‬‬ ‫‪ ١٩‬ ‪ );Q‬ا ﻼة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ﻟﻐﺔ ‪٢٣٥ ...........................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٢٣٥ ...................................................................................................................................................‬‬ ‫‪ ٣‬ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ‪٢٣٦ ..................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺠﺎﻫﻞ ﺑﺎﺗﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ ‪٢٣٦ .............................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺘﺤﻴﺮﺓ ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ ‪٢٣٧....................................................................................‬‬ ‫‪ ٦‬ ﺳﻘﻮﻁ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ‪٢٣٧........................................................................................................................‬‬ ‫‪ ٢٠‬ ‪'T‬ة ا‪U; +‬‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٢٣٩ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٢٣٩ ...................................................................................................................................................‬‬ ‫‪ ٣‬ ﺻﻔﺘﻬﺎ ﻭﻣﻘﺪﺍﺭﻫﺎ ‪٢٤٠ .................................................................................................................................‬‬ ‫‪421‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﺑﺪﻭﻥ ﺍﻟﺴﺘﺮﺓ‪٢٤٠ ................................................................................................................‬‬ ‫‪ ٥‬ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﺗﻘﻄﻊ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻤﺮﻭﺭ ﺩﻭﻥ ﺍﻟﺴﺘﺮﺓ‪٢٤١ ........................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻏﻴﺮﻫﺎ ﻓﻲ ﻣﺠﺎﻭﺭﺓ ﺍﻟﻤﺼﻠﻲ ‪٢٤٢ ...............................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﻤﺎﺭ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻤﺼﻠﻲ ‪٢٤٢ ........................................................................................................‬‬ ‫‪ ٨‬ ﺣﻜﻢ ﺩﻓﻊ ﺍﻟﻤﺼﻠﻲ ﻟﻠﻤﺎﺭ ﻭﺣﺪﻭﺩﻩ ‪٢٤٣ ...............................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻤﺄﻣﻮﻣﻴﻦ ﻓﻲ ﺍﻟﺴﺘﺮﺓ ﻭﻓﺴﺎﺩ ﺍﻟﺼﻼﺓ ‪٢٤٣ ..................................................................‬‬ ‫‪ ٢١‬ ا‪$%‬م ‪ UR‬ا ﻼة‬ ‫‪ ١‬ ﺣﻜﻢ ﺍﻟﻘﻴﺎﻡ ‪٢٤٥ ............................................................................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﻤﻨﺪﻭﺏ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻤﻜﺮﻭﻩ ﻓﻴﻪ ‪٢٤٥ ..................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻭﻏﻴﺮﻩ ‪٢٤٦ ........................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺭﺍﻛﺐ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻧﺤﻮﻫﺎ ‪٢٤٨ ..........................................................................................................‬‬ ‫‪ ٢٢‬ ا'^‪ UR /$‬ا ﻼة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ﻟﻐﺔ ‪٢٤٩ ..............................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻟﺘﻮﺟﻴﻪ‪٢٤٩ ........................................................................................................................................‬‬ ‫‪ ٣‬ ﺻﻴﻐﺔ ﺍﻟﺘﻮﺟﻴﻪ ‪٢٤٩ ......................................................................................................................................‬‬ ‫‪ ٤‬ ﻭﻗﺘﻪ ﻭﻛﻴﻔﻴﺘﻪ‪٢٥٠ ..........................................................................................................................................‬‬ ‫‪ ٢٣‬ اﻻ‪'T‬ذة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ﻟﻐﺔ‪ :‬ﻃﻠﺐ ﺍﻟﻠﺠﻮﺀ ﻭﺍﻟﺤﻤﺎﻳﺔ ﻣﻤﻦ ﻋﺎﺫﺑﻪ ‪٢٥١ ........................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٢٥١ ....................................................................................................................................................‬‬ ‫‪ ٣‬ ﻣﺤﻠﻬﺎ ‪٢٥٢ .....................................................................................................................................................‬‬ ‫‪ ٤‬ ﻟﻔﻈﻬﺎ ‪٢٥٢ .......................................................................................................................................................‬‬ ‫‪ ٢٤‬ اﻹ‪-‬ام‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٢٥٣ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ ﻭﻛﻴﻔﻴﺘﻪ ‪٢٥٣ .....................................................................................................................................‬‬ ‫‪ ٣‬ ﻟﻔﻈﻪ ﻭﻛﻴﻔﻴﺘﻪ ‪٢٥٤ ........................................................................................................................................‬‬ ‫‪ ٤‬ ﺟﻬﺮ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺬﻛﺮ ﺑﺎﻹﺣﺮﺍﻡ ‪٢٥٤ ............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪422‬‬ ‫‪ ٥‬ ﻣﻮﺿﻌﻬﺎ‪٢٥٤ ..................................................................................................................................................‬‬ ‫‪ ٢٥‬ اءة ا ﻼة‬ ‫‪ ١‬ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ‪٢٥٦...............................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٢٥٦....................................................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻟﻤﺄﻣﻮﻡ ‪٢٥٧ ...........................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺒﺴﻤﻠﺔ‪٢٥٧ .......................................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺍﻟﺠﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ‪٢٥٧ ........................................................................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﺒﺴﻤﻠﺔ ﺑﻌﺪ ﻧﺴﻴﺎﻧﻬﺎ ﻭﺣﻜﻢ ﻣﺎ ﺑﻌﺪﻫﺎ‪٢٥٨ .......................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﺠﻬﺮ ﻭﺍﻹﺳﺮﺍﺭ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻏﻴﺮﻫﺎ ‪٢٥٨ ..................................................................................‬‬ ‫‪ ٨‬ ﺣﺪﻭﺩ ﺍﻟﺠﻬﺮ ﻭﺍﻟﺴﺮ ‪٢٥٩............................................................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻟﺠﻬﺮ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻜﺲ ‪٢٥٩........................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻬﺎ ‪٢٦٠ ............................................................................................‬‬ ‫‪ ١١‬ ﺣﻜﻢ ﺍﻟﻮﻗﻮﻑ ﻓﻲ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ‪٢٦٠ ..............................................................................................‬‬ ‫‪ ١٢‬ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﻏﻴﺮ ﻣﺎ ﻧﻮﻱ ﻗﺮﺍﺀﺗﻪ ‪٢٦١ ......................................................................................................‬‬ ‫‪ ١٣‬ ﺣﻜﻢ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ‪٢٦١ ...............................................................................................................‬‬ ‫‪ ١٤‬ ﺣﻜﻢ ﺍﻟﺘﺮﺗﻴﻞ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ‪٢٦٢ ..................................................................................................................‬‬ ‫‪ ١٥‬ ﻓﺴﺎﺩ ﺍﻟﻘﺮﺍﺀﺓ‪٢٦٢ .........................................................................................................................................‬‬ ‫‪ ١٦‬ ﺣﻜﻢ ﺍﻟﺴﻜﻮﺕ ﺑﻴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪٢٦٣ ....................................................................‬‬ ‫‪ ١٧‬ ﺣﻜﻢ ﺍﻟﺘﻨﻜﻴﺲ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ‪٢٦٣ .............................................................................................................‬‬ ‫‪ ١٨‬ ﺍﺳﺘﺤﺒﺎﺏ ﺇﺿﺎﻓﺔ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ‪٢٦٤ ...........................................................................‬‬ ‫‪ ١٩‬ ﺣﻜﻢ ﺍﻟﺠﺎﻫﻞ ﺑﺤﻔﻆ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ‪٢٦٤ ........................................................................................‬‬ ‫‪ ٢٦‬ ا‪L‬ع‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٢٦٥......................................................................................................................................................‬‬ ‫‪ ٢‬ ﻛﻴﻔﻴﺘﻪ ‪٢٦٥......................................................................................................................................................‬‬ ‫‪ ٣‬ ﻣﻜﺮﻭﻫﺎﺕ ﺍﻟﺮﻛﻮﻉ ‪٢٦٦..............................................................................................................................‬‬ ‫‪ ٤‬ ﻣﻨﺪﻭﺑﺎﺗﻪ ﻟﻠﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ‪٢٦٦....................................................................................................................‬‬ ‫‪ ٥‬ ﻓﺴﺎﺩ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺼﻼﺓ‪٢٦٧ ........................................................................................................................‬‬ ‫‪423‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦‬ ﺻﻴﻐﺔ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻲ ﺍﻟﺮﻛﻮﻉ‪٢٦٧ ................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺗﺴﺒﻴﺤﻪ ‪٢٦٨ .............................................................................................................‬‬ ‫‪ ٢٧‬ ا د‬ ‫‪ ١‬ ﺣﻜﻤﻪ ﻭﻛﻴﻔﻴﺘﻪ ‪٢٦٩......................................................................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ‪٢٦٩...............................................................................................................................‬‬ ‫‪ ٣‬ ﻓﺴﺎﺩ ﺍﻟﺴﺠﻮﺩ ﻭﻣﻜﺮﻭﻫﺎﺗﻪ‪٢٧٠ ................................................................................................................‬‬ ‫‪ ٤‬ ﺻﻴﻐﺔ ﺗﺴﺒﻴﺢ ﺍﻟﺴﺠﻮﺩ ﻭﺳﺮ ﺗﻜﺮﺍﺭﻩ ‪٢٧١ ................................................................................................‬‬ ‫‪ ٥‬ ﺍﻟﺴﺠﻮﺩ ﺭﻛﻦ‪٢٧٢ ........................................................................................................................................‬‬ ‫‪ ٦‬ ﺃﻗﻮﺍﻝ ﺍﻟﺼﻼﺓ ﻏﻴﺮ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺃﻓﻌﺎﻟﻬﺎ‪٢٧٢ .................................................................................‬‬ ‫‪ ٧‬ ﻣﻔﺴﺪﺍﺕ ﺍﻟﺴﺠﻮﺩ ‪٢٧٣...............................................................................................................................‬‬ ‫‪ ٨‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﺴﺠﻮﺩ ‪٢٧٤ ..............................................................................................................................‬‬ ‫‪ ٢٨‬ ا‪%‬د ;'(‪F‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٢٧٥ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﻘﻌﻮﺩ ﻭﻣﻜﺮﻭﻫﺎﺗﻪ‪٢٧٥ ...........................................................................................................‬‬ ‫‪ ٣‬ ﻣﻔﺴﺪﺍﺕ ﺍﻟﻘﻌﻮﺩ ‪٢٧٦ .................................................................................................................................‬‬ ‫‪ ٤‬ ﻗﻌﻮﺩ ﺍﻟﻤﻌﺬﻭﺭ ‪٢٧٧ ......................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﻜﺮﻭﻫﺎﺕ ﺍﻟﻘﻌﻮﺩ ﻭﻣﻔﺴﺪﺍﺗﻪ ‪٢٧٨ ...........................................................................................................‬‬ ‫‪ ٢٩‬ ا'‪$2‬ت ‪ UR‬ا ﻼة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٢٧٩ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٢٧٩ ...................................................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﻘﻌﻮﺩ ﺑﻼ ﺗﺸﻬﺪ ‪٢٨١ ......................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﺘﺸﻬﺪ ﻭﺍﻟﺘﺤﻴﺎﺕ ‪٢٨١ ...........................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺗﻨﻜﻴﺲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻜﺮﺏ ﻓﻴﻬﺎ ‪٢٨٢ ..............................................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺍﻟﺤﺪﺙ ﻓﻲ ﺍﻟﺼﻼﺓ‪٢٨٢ .................................................................................................................‬‬ ‫‪ ٧‬ ﺃﻟﻔﺎﻅ ﺍﻟﺘﺤﻴﺎﺕ‪٢٨٣....................................................................................................................................‬‬ ‫‪ ٨‬ ﻣﻌﻨﻰ ﺍﻟﺘﺤﻴﺎﺕ ‪٢٨٣....................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪424‬‬ ‫‪ ٣٠‬ ا';‪ M #$‬ا ﻼة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻔﻪ ‪٢٨٥ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ‪٢٨٥ .....................................................................................................................................................‬‬ ‫‪ ٣‬ ﻛﻴﻔﻴﺘﻪ ﻭﻣﺤﻠﻪ ‪٢٨٦ ......................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺴﻼﻡ ‪٢٨٦ ....................................................................................................................‬‬ ‫‪ ٥‬ ﺗﺴﻠﻴﻢ ﺍﻹﻣﺎﻡ ‪٢٨٦ ........................................................................................................................................‬‬ ‫‪ ٣١‬ ‪s‬ﻼة ا ‪)+‬‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٢٨٨ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﺷﺮﻭﻃﻬﺎ ‪٢٨٨.................................................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﻘﻀﺎﺀ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ‪٢٩٠ ...............................................................................................................‬‬ ‫‪ ٤‬ ﺗﺮﺗﻴﺐ ﺍﻷﺋﻤﺔ‪٢٩٠ .........................................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺇﻣﺎﻣﺔ ﺍﻟﺼﺒﻲ ﻭﻣﻦ ﺑﻪ ﻧﻘﺺ ﺻﻔﺔ ﺃﻭ ﻋﻀﻮ ‪٢٩١ .......................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺇﻣﺎﻣﺔ ﺍﻟﻘﺎﻋﺪ ﺑﻌﺠﺰ ‪٢٩١ ...................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺇﻣﺎﻣﺔ ﺍﻟﻌﻠﻴﻞ ﻭﺍﻟﺜﻮﺏ ﺍﻟﻤﺤﺮﻡ ‪٢٩٢ ..............................................................................................‬‬ ‫‪ ٨‬ ﺇﻣﺎﻣﺔ ﺍﻟﻤﺮﺃﺓ‪٢٩٢ ...........................................................................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻭﺭﺍﺀ ﺍﻟﻤﺨﺎﻟﻒ‪٢٩٣ ...........................................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﻤﻨﺎﻓﻖ ‪٢٩٤ .....................................................................................................................‬‬ ‫‪ ١١‬ ﺣﻜﻢ ﺇﻣﺎﻣﺔ ﺍﻟﺨﻨﺜﻰ ﻭﺍﻷﻗﻠﻒ ‪٢٩٤ ..........................................................................................................‬‬ ‫‪ ١٢‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻹﻣﺎﻣﺔ‪٢٩٥................................................................................................................................‬‬ ‫‪ ١٣‬ ﻣﻮﻗﻒ ﺍﻟﻤﺄﻣﻮﻡ ﻣﻦ ﺍﻹﻣﺎﻡ‪٢٩٥...............................................................................................................‬‬ ‫‪ ١٤‬ ﺗﻨﻈﻴﻢ ﺻﻔﻮﻑ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ ‪٢٩٦................................................................................................................‬‬ ‫‪ ١٥‬ ﻣﻜﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺻﻔﻮﻓﻬﻦ ‪٢٩٧ ..................................................................................................................‬‬ ‫‪ ١٦‬ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﻭﺳﺪ ﺍﻟﻔﺮﺝ ‪٢٩٧ ..........................................................................................................‬‬ ‫‪ ١٧‬ ﻭﻗﻮﻑ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻹﻣﺎﻡ ‪٢٩٨ .................................................................................................................‬‬ ‫‪ ١٨‬ ﻣﻮﻗﻒ ﺍﻟﻮﺍﺣﺪ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻹﻣﺎﻡ‪٢٩٩....................................................................................................‬‬ ‫‪ ١٩‬ ﻣﺤﺎﺫﺍﺓ ﺍﻟﺮﺟﻞ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺼﻼﺓ ‪٣٠٠ ...............................................................................................‬‬ ‫‪ ٢٠‬ ﺍﺭﺗﻔﺎﻉ ﺍﻹﻣﺎﻡ ﻭﺍﻧﺨﻔﺎﺿﻪ ﻋﻦ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ ‪٣٠٠ .....................................................................................‬‬ ‫‪425‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢١‬ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ‪٣٠١ .........................................................................................................‬‬ ‫‪ ٢٢‬ ﺇﺻﻼﺡ ﺍﻟﻔﺴﺎﺩ ﺃﺛﻨﺎﺀ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ ‪٣٠٣............................................................................................‬‬ ‫‪ ٢٣‬ ﺣﻜﻢ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ ﺇﻥ ﺃﺣﺪﺙ ﺍﻹﻣﺎﻡ ‪٣٠٥ .....................................................................................‬‬ ‫‪ ٢٤‬ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻤﺄﻣﻮﻡ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ ‪٣٠٦ ..........................................................................................‬‬ ‫‪ ٢٥‬ ﺍﻻﻗﺘﺪﺍﺀ‪٣٠٩ ................................................................................................................................................‬‬ ‫‪ ٢٦‬ ﺍﻻﺳﺘﺨﻼﻑ ‪٣١٠ ........................................................................................................................................‬‬ ‫‪ ٢٧‬ ﻣﻦ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﺨﻼﻓﻪ ‪٣١١ ....................................................................................................................‬‬ ‫‪ ٢٨‬ ﺍﻻﺳﺘﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻤﻘﻴﻢ ﻭﺍﻟﻤﺴﺎﻓﺮ ‪٣١٣ ..............................................................................................‬‬ ‫‪ ٢٩‬ ﻭﺻﻼﻥ ﺍﻟﺼﻼﺓ ‪٣١٤..................................................................................................................................‬‬ ‫‪ ٣٠‬ ﺍﻻﺳﺘﺪﺭﺍﻙ ‪٣١٦...........................................................................................................................................‬‬ ‫‪ ٣٢‬ ‪s‬ﻼة ا ‪)+‬‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ﺍﻟﻮﺟﻮﺏ ‪٣١٩..................................................................................................................................‬‬ ‫‪ ٢‬ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻌﺔ ‪٣١٩......................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺣﻀﻮﺭ ﺍﻟﺠﻤﻌﺔ ﻟﻤﻦ ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ ‪٣٢٠ ..................................................................................‬‬ ‫‪ ٤‬ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ ‪٣٢٠ .........................................................................................................................‬‬ ‫‪ ٥‬ ﻣﻦ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﺈﻗﺎﻣﺘﻬﺎ ‪٣٢٠ ......................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻱ ﺗﺼﺢ ﺍﻟﺠﻤﻌﺔ ﺑﻪ ‪٣٢١ ...........................................................................................................‬‬ ‫‪ ٧‬ ﺷﺮﻭﻁ ﺁﺩﺍﺋﻬﺎ ‪٣٢١ .........................................................................................................................................‬‬ ‫‪ ٨‬ ﺣﻜﻢ ﺧﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ‪٣٢١ ...........................................................................................................................‬‬ ‫‪ ٩‬ ﻣﺎ ﻳﺴﻦ ﻟﻺﻣﺎﻡ ﻗﺒﻞ ﺍﻟﺠﻤﻌﺔ ‪٣٢٢ .............................................................................................................‬‬ ‫‪ ١٠‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﺨﻄﺒﺔ ‪٣٢٢ ...............................................................................................................................‬‬ ‫‪ ١١‬ ﺍﻟﺠﻠﻮﺱ ﺑﻴﻦ ﺍﻟﺨﻄﺒﺘﻴﻦ ‪٣٢٣...................................................................................................................‬‬ ‫‪ ١٢‬ ﺳﻨﻦ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ ‪٣٢٣.................................................................................................................................‬‬ ‫‪ ١٣‬ ﺳﻨﻦ ﺍﻟﺠﻤﻌﺔ ‪٣٢٤ ......................................................................................................................................‬‬ ‫‪ ٣٣‬ ‪s‬ﻼة ا‬ ‫‪ ١‬ ﺃﺻﻠﻬﺎ ﺍﺛﻨﺘﺎﻥ ﺃﻭ ﺃﺭﺑﻊ ‪٣٢٥ .........................................................................................................................‬‬ ‫‪ ٢‬ ﺷﺮﻭﻁ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻘﺼﺮ‪٣٢٥ ........................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪426‬‬ ‫‪ ٣‬ ﺍﺗﺨﺎﺫ ﺍﻟﻮﻃﻦ ﻟﻤﻌﺮﻓﺔ ﺍﻟﺴﻔﺮ ‪٣٢٦ .............................................................................................................‬‬ ‫‪ ٤‬ ﺷﺮﻭﻁ ﺍﻟﻮﻃﻦ ‪٣٢٧......................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﺗﺨﺎﺫ ﺍﻟﻮﻃﻦ‪٣٢٨......................................................................................................................‬‬ ‫‪ ٦‬ ﻛﻴﻔﻴﺔ ﺍﺗﺨﺎﺫ ﺍﻟﻮﻃﻦ ‪٣٢٩ .............................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ ﻓﻲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻌﺬﺭ‪٣٣٠......................................................................................‬‬ ‫‪ ٨‬ ﻣﺒﻄﻼﺕ ﺍﻟﺠﻤﻊ ‪٣٣٠..................................................................................................................................‬‬ ‫‪ ٣٤‬ ‪s‬ﻼة ا‪K‬ف‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٣٣١ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﻛﻴﻔﻴﺘﻬﺎ ‪٣٣١ ...................................................................................................................................................‬‬ ‫‪ ٣٥‬ ‪ T‬د ا‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٣٣٣ ....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺃﺳﺒﺎﺑﻪ ﻟﻺﻣﺎﻡ ﻭﺍﻟﻤﺄﻣﻮﻡ ‪٣٣٣ ....................................................................................................................‬‬ ‫ﻋﻤﺪﺍ ‪٣٣٤.................................................................................................‬‬ ‫ﺳﻬﻮﺍ ﺃﻭ ‬ ‫‪ ٣‬ ﺗﺮﻙ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ‬ ‫‪ ٤‬ ﻭﺟﻮﺏ ﺳﺠﺪﺗﻲ ﺍﻟﺴﻬﻮ ‪٣٣٤.....................................................................................................................‬‬ ‫‪ ٥‬ ﻗﻌﻮﺩ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ‪٣٣٥ ............................................................................................................................‬‬ ‫‪ ٦‬ ﺍﻟﺸﻚ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ‪٣٣٥ ...............................................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻮﻗﺖ ‪٣٣٥ ...............................................................................................................................‬‬ ‫‪ ٣٦‬ !ا‪ e‬ا ﻼة )‪Q‬ﻼ(‬ ‫‪ ١‬ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻭ ﺍﻟﻨﻘﺺ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ‪٣٣٧ .......................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﻘﻬﻘﻬﺔ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﺘﻨﻔﺲ ‪٣٣٨ ................................................................................................................‬‬ ‫‪ ٣‬ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﻲ ﺗﻨﻘﺾ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﻲ ﻻ ﺗﻨﻘﻀﻬﺎ ‪٣٣٨ ..........................................................................‬‬ ‫‪ ٤‬ ﺳﻬﻮ ﺍﻹﻣﺎﻡ ‪٣٤٠ ...........................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﺎ ﻳﺴﻮﻍ ﺍﻟﺘﺤﻮﻝ ﻣﻌﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ‪٣٤٠ ................................................................................................‬‬ ‫‪ ٦‬ ﺩﻓﻊ ﺍﻟﺒﺰﺍﻕ ﻭﺍﻟﺒﻠﻐﻢ ‪٣٤١.............................................................................................................................‬‬ ‫‪ ٧‬ ﻧﻈﺮ ﺍﻟﻤﺼﻠﻰ ﻟﻠﺸﻤﺲ ‪٣٤٢ .......................................................................................................................‬‬ ‫‪ ٨‬ ﺣﻚ ﺍﻟﺠﺴﺪ ‪٣٤٢ .........................................................................................................................................‬‬ ‫‪427‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٩‬ ﺣﺮﻛﺔ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ‪٣٤٣.............................................................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﻣﺮﻭﺣﺔ ﺍﻟﻴﺪ ﻭﺍﻟﺘﺤﺮﻙ‪٣٤٣............................................................................................................‬‬ ‫‪ ١١‬ ﺗﺬﻛﺮ ﺍﻟﺸﻬﻮﺓ ‪٣٤٣.......................................................................................................................................‬‬ ‫‪ ١٢‬ ﺩﺧﻮﻝ ﺍﻟﺼﻼﺓ ﺑﺜﻮﺏ ﻣﺒﺘﻞ ‪٣٤٤ .............................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﺴﻜﻮﻥ ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺼﻼﺓ ‪٣٤٤ ...........................................................................................................‬‬ ‫‪ ١٤‬ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ‪٣٤٥ ...................................................................................................................................‬‬ ‫‪ ١٥‬ ﻧﻘﺾ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ ‪٣٤٥ ...................................................................................................................‬‬ ‫‪ ١٦‬ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻹﻃﺎﻟﺔ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻧﻔﺎﻝ ‪٣٤٦ .........................................................................................‬‬ ‫‪ ٣٧‬ ‪ M7T‬ا ﻼة و‪,‬و> ا)‬ ‫‪ ١‬ ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﻟﻤﺮﺃﺓ ‪٣٤٨.............................................................................................................................‬‬ ‫‪ ٢‬ ﺻﻼﺓ ﺍﻟﺤﺎﻗﻦ ‪٣٤٨.......................................................................................................................................‬‬ ‫‪ ٣‬ ﻋﻘﺺ ﺍﻟﺸﻌﺮ ﻭﻋﻘﺪﻩ ‪٣٤٩ ..........................................................................................................................‬‬ ‫‪ ٤‬ ﺍﻟﺴﻨﻦ ﺳﻨﻦ ﺍﻟﻔﻄﺮﺓ ‪٣٤٩ .............................................................................................................................‬‬ ‫‪ ٣٨‬ ‪E‬ء ا ﻼة‬ ‫‪ ١‬ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ‪٣٥٢ ........................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻟﻘﻀﺎﺀ ﻭﺃﺳﺒﺎﺑﻪ ‪٣٥٢ ........................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ‪٣٥٢ .............................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﻗﻀﺎﺀ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ‪٣٥٣ ...........................................................................................‬‬ ‫‪ ٥‬ ﻛﻴﻔﻴﺔ ﺍﻟﻘﻀﺎﺀ ‪٣٥٣ .......................................................................................................................................‬‬ ‫‪ ٦‬ ﺗﺮﺗﻴﺐ ﺍﻟﻤﻘﻀﻴﺎﺕ‪٣٥٥ ...............................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻹﻓﺎﻗﺔ ﺃﺛﻨﺎﺀ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ‪٣٥٧ ..................................................................‬‬ ‫‪ ٣٩‬ ا ;ات ا‪ )!7+‬ا‪ +‬ٴ‪FL‬ة‬ ‫ﺍﻟﻮﺗﺮ‪٣٥٨ ..............................................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٣٥٨ ....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻋﺪﺩ ﺭﻛﻌﺎﺗﻪ‪٣٥٩ ...........................................................................................................................................‬‬ ‫‪ ٣‬ ﻭﻗﺖ ﺍﻟﻮﺗﺮ ‪٣٥٩ ...........................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪428‬‬ ‫ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ‪٣٦٠ .................................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٣٦٠ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﻭﻗﺘﻬﺎ ‪٣٦٠ ......................................................................................................................................................‬‬ ‫‪ ٣‬ ﻣﻜﺎﻧﻬﺎ ‪٣٦١....................................................................................................................................................‬‬ ‫ﺭﻛﻌﺘﺎ ﺍﻟﻤﻐﺮﺏ ‪٣٦١..............................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٣٦١....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻭﻗﺘﻬﺎ ‪٣٦١.......................................................................................................................................................‬‬ ‫‪ ٣‬ ﻣﺎ ﻳﺴﺘﺤﺐ ﻓﻴﻬﺎ ‪٣٦٢ ..................................................................................................................................‬‬ ‫ﺳﺠﻮﺩ ﺍﻟﺘﻼﻭﺓ‪٣٦٢ ..............................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٣٦٢ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻣﻮﺍﺿﻌﻪ ‪٣٦٢ .................................................................................................................................................‬‬ ‫‪ ٣‬ ﻛﻴﻔﻴﺘﻪ ‪٣٦٢ ....................................................................................................................................................‬‬ ‫‪ ٤‬ ﺷﺮﻭﻃﻪ‪٣٦٣ ..................................................................................................................................................‬‬ ‫‪ ٥‬ ﻭﻗﺘﻪ ‪٣٦٣ .......................................................................................................................................................‬‬ ‫‪ ٦‬ ﻋﻠﻰ ﻣﻦ ﺗﺴﻦ؟ ‪٣٦٤ ...................................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺗﻜﺮﺍﺭﻫﺎ ‪٣٦٥ .....................................................................................................................................‬‬ ‫ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ‪٣٦٥ .................................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٣٦٥ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻛﻴﻔﻴﺘﻪ ﻭﻋﺪﺩ ﺭﻛﻌﺎﺗﻪ ‪٣٦٦ ...........................................................................................................................‬‬ ‫‪ ٣‬ ﻭﻗﺘﻪ ‪٣٦٦ .......................................................................................................................................................‬‬ ‫‪ ٤‬ ﺷﺮﻭﻃﻪ‪٣٦٧ ..................................................................................................................................................‬‬ ‫‪ ٥‬ ﺗﺤﻮﻳﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻧﺎﻓﻠﺔ ﻭﺍﻟﻌﻜﺲ ‪٣٦٨ .....................................................................................................‬‬ ‫‪ ٤٠‬ ‪s‬ﻼة ا‪MF$‬‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٣٧٠...................................................................................................................................................‬‬ ‫‪ ٢‬ ﻛﻴﻔﻴﺘﻬﺎ ‪٣٧٠...................................................................................................................................................‬‬ ‫‪ ٣‬ ﻭﻗﺘﻬﺎ‪٣٧٠......................................................................................................................................................‬‬ ‫‪ ٤‬ ﺳﻨﻨﻬﺎ ‪٣٧١ ......................................................................................................................................................‬‬ ‫‪429‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥‬ ﻋﺪﺩ ﺍﻟﻤﺼﻠﻴﻦ ‪٣٧١ ......................................................................................................................................‬‬ ‫‪ ٦‬ ﺣﻜﻢ ﺗﺎﺭﻛﻬﺎ ‪٣٧٢.........................................................................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ﺍﻟﺘﻜﺒﻴﺮ ﻓﻴﻬﺎ ‪٣٧٢..............................................................................................................................‬‬ ‫‪ ٨‬ ﺣﻜﻢ ﺍﻟﻤﺴﺒﻮﻕ ﻓﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ‪٣٧٣ ....................................................................................................‬‬ ‫‪ ٩‬ ﺣﻜﻢ ﺍﻟﺘﻨﻔﻞ ﻗﺒﻠﻬﺎ‪٣٧٣ ..............................................................................................................................‬‬ ‫‪ ١٠‬ ﺣﻜﻢ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺘﻮﺿﺆ ﻟﻬﺎ‪٣٧٣ ..............................................................................................................‬‬ ‫‪ ١١‬ ﻣﺎ ﻳﻔﻌﻞ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪٣٧٤.............................................................................................................‬‬ ‫‪ ٤١‬ ‪s‬ﻼة اﻼ) )ا‪,‬ف وا‪K‬ف وا  )(‬ ‫‪ ١‬ ﻣﻌﻨﺎﻫﻤﺎ ‪٣٧٥ .................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٣٧٥ ..................................................................................................................................................‬‬ ‫‪ ٣‬ ﻛﻴﻔﻴﺘﻬﺎ ‪٣٧٥ .................................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺨﻄﺒﺔ ﻟﻬﺎ ‪٣٧٦ ...............................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻴﻬﺎ ‪٣٧٧ ...........................................................................................................................‬‬ ‫‪ ٤٢‬ ‪s‬ﻼة ا‪7‬ا‪1R‬‬ ‫‪ ١‬ ﻣﻌﻨﺎﻫﺎ ‪٣٧٨ ....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻬﺎ‪٣٧٨ ..................................................................................................................................................‬‬ ‫‪ ٣‬ ﻛﻴﻔﻴﺘﻬﺎ ‪٣٧٩ .................................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﻓﻮﺍﺋﺖ ﺍﻟﻨﻮﺍﻓﻞ ‪٣٧٩ .........................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺗﻨﻔﻞ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﺟﻴﺮ ﻭﻧﺤﻮﻫﻤﺎ ‪٣٨٠.........................................................................................‬‬ ‫‪ ٤٣‬ ا ‪f7‬‬ ‫‪ ١‬ ﻣﻌﻨﺎﻫﺎ ‪٣٨١ .....................................................................................................................................................‬‬ ‫ﺍﻻﺣﺘﻀﺎﺭ ﻭﻋﻼﻣﺎﺕ ﺍﻟﻤﻮﺕ ﻭﻣﺎ ﻳﺴﺘﺤﺐ ﻋﻨﺪﻫﻤﺎ‪٣٨١ ...........................................................................‬‬ ‫ﻏﺴﻞ ﺍﻟﻤﻴﺖ ‪٣٨٣ ...............................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٣٨٣ ....................................................................................................................................................‬‬ ‫‪ ٢‬ ﻏﺴﻞ ﺍﻟﻤﺤﺮﻡ ‪٣٨٣ ......................................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﺸﻬﻴﺪ ﺑﺄﻧﻮﺍﻋﻪ ﻭﺃﻣﺜﺎﻟﻪ‪٣٨٣ .........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‬‫‪430‬‬ ‫‪ ٤‬ ﻣﻦ ﻳﺘﻮﻟﻰ ﺍﻟﻐﺴﻞ ‪٣٨٤................................................................................................................................‬‬ ‫‪ ٥‬ ﻏﺴﻞ ﺍﻟﺰﻭﺟﻴﻦ‪٣٨٥ ....................................................................................................................................‬‬ ‫‪ ٦‬ ﻏﺴﻞ ﺍﻟﺴﻴﺪ ﺳﺮﻳﺘﻪ‪٣٨٥ .............................................................................................................................‬‬ ‫‪ ٧‬ ﻏﺴﻞ ﺍﻟﺨﻨﺜﻰ ‪٣٨٥ ......................................................................................................................................‬‬ ‫‪ ٨‬ ﻛﻴﻔﻴﺔ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ‪٣٨٦ ............................................................................................................................‬‬ ‫ﺣﻜﻢ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﻤﻮﺍﻻﺓ‪٣٨٨ ..........................................................................................................................‬‬ ‫ﻭﺿﻮﺀ ﺍﻟﻤﻴﺖ ‪٣٨٨ .............................................................................................................................................‬‬ ‫ﺗﻴﻤﻢ ﺍﻟﻤﻴﺖ ‪٣٨٨ ................................................................................................................................................‬‬ ‫ﺣﻜﻢ ﺍﻟﻐﺴﻞ ﺑﻌﺪ ﺍﻟﺘﻴﻤﻢ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺎﺀ‪٣٨٩ ..............................................................................................‬‬ ‫ﺍﻷﻭﻟﻰ ﺑﻐﺴﻞ ﺍﻟﻤﺮﺃﺓ ‪٣٨٩ .................................................................................................................................‬‬ ‫ﻛﻔﻦ ﺍﻟﻤﻴﺖ ‪٣٨٩ .................................................................................................................................................‬‬ ‫‪ ١‬ ﻣﻌﻨﺎﻩ ‪٣٨٩ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻤﻪ‪٣٨٩ ....................................................................................................................................................‬‬ ‫‪ ٣‬ ﺻﻔﺎﺕ ﺍﻟﻜﻔﻦ ‪٣٩٠ .....................................................................................................................................‬‬ ‫‪ ٤‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﻜﻔﻦ ‪٣٩٠ ..................................................................................................................................‬‬ ‫‪ ٥‬ ﻣﺤﻈﻮﺭﺍﺕ ﺍﻟﻜﻔﻦ‪٣٩١................................................................................................................................‬‬ ‫‪ ٦‬ ﻋﻴﻮﺏ ﺍﻟﻜﻔﻦ ‪٣٩١........................................................................................................................................‬‬ ‫‪ ٧‬ ﺍﻏﺘﺼﺎﺏ ﺍﻟﻜﻔﻦ ‪٣٩٢ ..................................................................................................................................‬‬ ‫‪ ٨‬ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻜﻔﻴﻦ‪٣٩٣ .....................................................................................................................................‬‬ ‫‪ ١٠‬ ﺗﻜﻔﻴﻦ ﺍﻟﻮﻟﺪ ﻣﻊ ﺃﻣﻪ ‪٣٩٣ ........................................................................................................................‬‬ ‫‪ ١١‬ ﺗﻄﻴﻴﺐ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻜﻔﻦ ﻭﺍﻟﺒﻴﺖ ‪٣٩٣ ....................................................................................................‬‬ ‫ﺣﻤﻞ ﺍﻟﺠﻨﺎﺯﺓ ﻭﺍﻟﺴﻴﺮ ﺑﻬﺎ ‪٣٩٤ .........................................................................................................................‬‬ ‫‪ ١‬ ﻣﻨﺪﻭﺑﺎﺕ ﺍﻟﺤﻤﻞ ﻭﺍﻟﺴﻴﺮ ‪٣٩٤ ...................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺗﺸﻴﻴﻊ ﺍﻟﺠﻨﺎﺯﺓ ‪٣٩٥ ......................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻟﻜﻼﻡ ﻓﻲ ﺗﺸﻴﻴﻊ ﺍﻟﺠﻨﺎﺯﺓ ‪٣٩٦ ....................................................................................................‬‬ ‫‪ ٤‬ ﺗﻤﺎﻡ ﺍﻟﺠﻨﺎﺯﺓ ‪٣٩٦ .........................................................................................................................................‬‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ‪٣٩٦ ...................................................................................................................................‬‬ ‫‪431‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١‬ ﺣﻜﻤﻬﺎ ‪٣٩٦ ...................................................................................................................................................‬‬ ‫‪ ٢‬ ﻣﻦ ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ‪٣٩٧ .............................................................................................................................‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺷﻬﺎﺩﺓ ﻣﻦ ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻬﻢ‪٣٩٨ .................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻮﺩ ‪٣٩٨ .............................................................................................................‬‬ ‫‪ ٥‬ ﺍﻷﻭﻟﻰ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ‪٣٩٩ ...........................................................................................................‬‬ ‫‪ ٦‬ ﻭﺿﻊ ﺍﻟﻤﻴﺖ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ‪٣٩٩ ................................................................................................................‬‬ ‫‪ ٧‬ ﻛﻴﻔﻴﺘﻬﺎ‪٤٠٠ ....................................................................................................................................................‬‬ ‫‪ ٨‬ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ‪٤٠٠ .......................................................................................................................................‬‬ ‫‪ ٩‬ ﺷﺮﻭﻃﻬﺎ ‪٤٠١ ..................................................................................................................................................‬‬ ‫‪ ١٠‬ ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ ‪٤٠٢ .......................................................................................................................................‬‬ ‫ﺩﻓﻦ ﺍﻟﻤﻴﺖ ‪٤٠٢ ....................................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٤٠٢ ......................................................................................................................................................‬‬ ‫‪ ٢‬ ﺻﻔﺔ ﺍﻟﻘﺒﺮ ‪٤٠٢ ..............................................................................................................................................‬‬ ‫‪ ٣‬ ﻭﺍﻟﻤﻘﺒﺮﺓ ‪٤٠٣ ................................................................................................................................................‬‬ ‫‪ ٤‬ ﺗﻌﺬﺭ ﺍﻟﺤﻔﺮ ﻭﺍﻟﻘﺒﺮ‪٤٠٤ ...............................................................................................................................‬‬ ‫‪ ٥‬ ﺣﻜﻢ ﺩﻓﻦ ﺍﻟﻤﻴﺖ ﻓﻲ ﺍﻟﺒﺤﺮ ‪٤٠٤ .............................................................................................................‬‬ ‫‪ ٦‬ ﻭﺿﻊ ﺍﻟﻤﻴﺖ ﻋﻨﺪ ﺍﻟﻘﺒﺮ ‪٤٠٥ ......................................................................................................................‬‬ ‫‪ ٧‬ ﺇﻧﺰﺍﻝ ﺍﻟﻤﻴﺖ ﺍﻟﻘﺒﺮ ﻭﺍﻷﻭﻟﻰ ﺑﺬﻟﻚ‪٤٠٥ ..................................................................................................‬‬ ‫‪ ٨‬ ﺗﻌﻠﻴﻢ ﻗﺒﺮ ﺍﻟﻤﻴﺖ ‪٤٠٦ .................................................................................................................................‬‬ ‫‪ ٩‬ ﻭﺿﻊ ﺍﻟﻤﻴﺖ ﻓﻲ ﺍﻟﻘﺒﺮ‪٤٠٦ ........................................................................................................................‬‬ ‫ﺗﺠﻬﻴﺰ ﺍﻟﻤﻴﺖ ‪٤٠٧ ..............................................................................................................................................‬‬ ‫‪ ١‬ ﺣﻜﻤﻪ ‪٤٠٧ .....................................................................................................................................................‬‬ ‫‪ ٢‬ ﺳﻘﻮﻁ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺤﻘﻮﻕ ﺇﻻ ﺍﻟﺪﻓﻦ ‪٤٠٧ ...........................................................................................‬‬ ‫‪ ٣‬ ﺿﻤﺎﻥ ﺍﻟﺤﻘﻮﻕ ‪٤٠٨ ...................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻘﻮﻕ ﻣﻦ ﻣﺎﺕ ﻣﻨﻔﺮ ﺩﺍ ‪٤٠٨ .....................................................................................................................‬‬ ‫ﺍﻻﻧﺼﺮﺍﻑ ﻣﻦ ﺍﻟﻤﻘﺒﺮﺓ‪٤٠٨ ...............................................................................................................................‬‬ ‫ﺍﻟﻔﻬﺮﺱ ‪٤١١ 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