‫اء اا‬ ‫ا‪ ،‬اﻷ ن‪ ،‬ا رات واور‪ ،‬ا‬ ‫‪ 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 اا‬ ‫ا‪ ،‬اﻷ ن‪ ،‬ا رات واور‪ ،‬ا‬ ‫ﺍﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﻟﺤﻘﻮﻕﺟﺎﻣﻌﺔ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‬ ‫‬ ‫ﺃﺳﺘﺎﺫ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ‬ ‫ ب ا‬ ‫‪7‬‬ ‫"! ت ا‬ ‫‪ #$% ١‬ا‪:‬‬ ‫ﺍﻟﺤﺞ ﻟﻐﺔ‪ :‬ﺍﻟﻘﺼﺪ‪.‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻗﻄﻊ ﺍﻟﻤﻨﺎﺳﻚ‪.‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﺼﺪ ﺇﻟﻰ ﺑﻴﺖ ﺍﷲ ﺍﻟﺤﺮﺍﻡ ﺑﺄﻋﻤﺎﻝ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ؛ ﻷﻥ‬ ‫ﻇﺎﻫﺮﻩ ﺃﻥ ﻣﻦ ﻗﺼﺪ ﺍﻟﺒﻴﺖ ﺑﺘﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻗﺪ ﺣﺞ ﻭﻟﻮ ﻟﻢ ﻳﻌﻤﻠﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬ ‫»ﺍﻟﺒﺎﺀ« ﺑﻤﻌﻨﻰ »ﻣﻊ«)‪.(١‬‬ ‫‪ ٢‬ا* ا')( '‪:‬‬ ‫ﺍﻟﺤﺞ ﻓﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻋﺎﻗﻞ ﺑﺎﻟﻎ ﺣﺮ ﻣﺴﺘﻄﻴﻊ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻣﺠﻤﻊ‬ ‫‪‬‬‫ﻭﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﺤﺞ ﺃﻣﺮ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺍﺿﺢ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻏﻴﺮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻈﺮ ﻭﺑﺤﺚ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﻣﻦ‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ [٥/٤] :‬ﻟﻠﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ‪،‬‬ ‫ﺟﺪﺓ‪.‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪.[٦/٤] :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪8‬‬ ‫ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ؛ ﻓﻘﺪ ﻧﻄﻖ ﺑﻮﺟﻮﺑﻪ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪: 4‬‬ ‫﴿ | } ~ ﮯ ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩٧ :‬ﻭﻗﻮﻟﻪ ‪: 4‬‬ ‫﴿ ‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[١٩٦ :‬‬ ‫ﺍﻟﺴ ‪‬ﻨﺔ؛ ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﻟﺤﺞ ﻓﺤﺠﻮﺍ«)‪.(١‬‬ ‫ﻭﺃﻣﺎ ‪‬‬ ‫ﻭﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻟﺨﺎﻣﺲ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ؛ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺑﻨﻲ‬ ‫ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺧﻤﺲ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻣﺤﻤﺪ ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﻗﺎﻡ‬ ‫‬ ‫ﺳﺒﻴﻼ«)‪.(٢‬‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻟﻤﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ‬ ‫ﻭﺃﻣﺎ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻓﺮﺿﻴﺘﻪ ﻟﻤﻦ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻓﻬﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ)‪.(٣‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻌﻤﺮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﺤﺪﻳﺚ ﺃﺑﻲ‬ ‫ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻗﺎﻝ‪» :‬ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ‬ ‫ﺍﻟﺤﺞ ﻓﺤﺠﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﺃﻛﻞ ﻋﺎﻡ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﺴﻜﺖ ﺣﺘﻰ ﻗﺎﻟﻬﺎ ﺛﻼﺛ ﺎ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻟﻮ ﻗﻠﺖ‪ :‬ﻧﻌﻢ ﻟﻮﺟﺒﺖ‪ ،‬ﻭﻟﻤﺎ ﺍﺳﺘﻄﻌﺘﻢ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺫﺭﻭﻧﻲ ﻣﺎ ﺗﺮﻛﺘﻜﻢ‪،‬‬ ‫ﻓﺈﻧﻤﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻗﺒﻠﻜﻢ ﻛﺜﺮﺓ ﺳﺆﺍﻟﻬﻢ‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮﺗﻜﻢ‬ ‫ﺑﺸﻲﺀ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ‪ ،‬ﻭﺇﺫﺍ ﻧﻬﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺪﻋﻮﻩ«)‪.(٤‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪» :‬ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺎﻝ‪» :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺎﻡ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻓﻲ ﻛﻞ ﻋﺎﻡ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟‬ ‫ﻗﺮﻳﺒﺎ‪.‬‬ ‫)‪ (١‬ﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ ﻋﻨﺪ ﺫﻛﺮﻩ ﺑﺘﻤﺎﻣﻪ ‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺑﻨﻲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺧﻤﺲ«‪،‬‬ ‫ﺡ)‪ ،(٨‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺑﻨﻲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺧﻤﺲ«‪ ،‬ﺡ)‪.(١٦‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ‪.[٢٠٠/٢] :‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﺮﺽ ﺍﻟﺤﺞ ﻣﺮﺓ ﻓﻲ ﺍﻟﻌﻤﺮ‪ ،‬ﺡ)‪.(١٣٣٧‬‬ ‫‪9‬‬‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﺤﺞ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻗﻠﺘﻬﺎ ﻟﻮﺟﺒﺖ‪ ،‬ﻭﻟﻢ ﺗﻌﻤﻠﻮﺍ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﺴﺘﻄﻴﻌﻮﺍ‪ ،‬ﺍﻟﺤﺞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻓﻤﻦ ﺯﺍﺩ ﻓﻬﻮ ﺗﻄﻮﻉ«)‪.(١‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺭﺩﻳﻒ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﺜﻌﻢ ﺗﺴﺘﻔﺘﻴﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻔﻀﻞ ﺑﻦ‬ ‫ﺍﻟﻌﺒﺎﺱ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺗﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻓﺠﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﺼﺮﻑ ﻭﺟﻪ ﺍﻟﻔﻀﻞ‬ ‫ﺇﻟﻰ ﺍﻟﺸﻖ ﺍﻵﺧﺮ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻓﻲ‬ ‫ﻛﺒﻴﺮﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪،‬‬ ‫‬‫ﺍﻟﺤﺞ‪ ،‬ﺃﺩﺭﻛﺖ ﺃﺑﻲ ﺷﻴﺨ ﺎ‬ ‫ﺃﻓﺄﺣﺞ ﻋﻨﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ«)‪.(٢‬‬ ‫ﻭﻣﻮﺿﻊ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﺤﺪﻳﺚ ﻫﻨﺎﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪» :(٣‬ﺇﻧﻪ ﮊ ﺃﻗﺮﻫﺎ ﻋﻠﻰ ﻗﻮﻟﻬﺎ ﻫﺬﺍ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﺃﻥ ﻓﺮﺿﻪ ﻣﻌﻠﻮﻡ ﻋﻨﺪﻫﻢ‬ ‫ﻣﺴﺘﻘﺮ ﻓﻲ ﺃﺫﻫﺎﻥ ﺻﻐﺎﺭﻫﻢ ﻭﻛﺒﺎﺭﻫﻢ ﻭﺭﺟﺎﻟﻬﻢ ﻭﻧﺴﺎﺋﻬﻢ«‪.‬‬ ‫‪ 34 ٣‬و‪12‬ب ا ‪ .'/‬ا‪1‬ر أو ‪ .'/‬اا‪(-‬؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ؛‬ ‫ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ‪.‬‬ ‫ ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٣٩٢/٤‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﺮﺽ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪،(١٧٢١‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪ ،(٢٦٢٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪،‬‬ ‫ﺑﺎﺏ ﻓﺮﺽ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪ ،(٢٨٨٦‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺍﻟﻤﻠﻘﻦ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ]‪.[٨/٦‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺍﻟﺤﺞ ﻋﻤﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪،‬‬ ‫ﺡ)‪ ،(١٨٥٤‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻌﺎﺟﺰ ﻟﺰﻣﺎﻧﺔ ﻭﻫﺮﻡ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﺃﻭ ﻟﻠﻤﻮﺕ‪،‬‬ ‫ﺡ)‪.(١٣٣٤‬‬ ‫)‪.[١٥١/٢] (٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪10‬‬ ‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﺘﺮﺍﺧﻲ ﺑﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻟﻢ ﻳﺤﺞ ﺇﻻ ﺑﻌﺪ ﻋﺸﺮ ﺣﺠﺞ ﻣﻦ ﻫﺠﺮﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻰ ﻣﻦ ﺗﺨﻠ‪‬ﻒ ﻋﻦ‬ ‫ﺍﻟﺤﺞ ﻣﻦ ﺃﻣﺘﻪ)‪.(١‬‬ ‫ﻭﻳﺴﺘﺪﻝ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺷﺮﺓ‪.‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻓﻌﻠﻪ ﮊ ﻓﻲ ﺗﺄﺧﻴﺮ ﺍﻟﺤﺞ ﺇﻟﻰ ‪‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﻘﺮﻳﺮﻩ ﮊ ‪ ،‬ﻭﻫﻮ ﻋﺪﻡ ﺇﻧﻜﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻤﺆﺧﺮﻳﻦ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺮﺍﺧﻲ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻨﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﻳﻮﺳﻒ‬ ‫ﻭﻣﺤﻤﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ)‪.(٢‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(٣‬ﻭﺍﻟﺤﺞ ﻣﺘﺮﺍﺥﻋﻠﻰ ﺍﻷﺻﺢ«‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺃﺑﻮﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‬ ‫ﻭﺃﺣﻤﺪ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ ١‬ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺗﻌﺠﻠﻮﺍ ﺇﻟﻰ ﺍﻟﺤﺞﻳﻌﻨﻲ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ؛ ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ«)‪.(٤‬‬ ‫‪ ٢‬ ﻭﺑﺤﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻔﻀﻞ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﺞ ﻓﻠﻴﺘﻌﺠﻞ؛ ﻓﺈﻧﻪ ﻗﺪ ﻳﻤﺮﺽ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻭﺗﻀﻞ‬ ‫ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﺗﻌﺮﺽ ﺍﻟﺤﺎﺟﺔ«)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ؛ ]ﺹ ‪ ،[١٠٤‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﻓﺮﺽ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪.(٣٩٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ]‪.[٢٠٤/٢‬‬ ‫)‪.[١٥/٤] (٣‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٥٨/٥‬ﻭﺍﻧﻈﺮ ﻣﺎ ﺑﻌﺪﻩ‪.‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﺣﻤﺪ ]‪ ،[٣٣٣/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺤﺞ‪،‬‬ ‫ﺡ)‪ ،(٢٨٨٣‬ﻗﺎﻝ ﺍﻟﺒﻮﺻﻴﺮﻱ‪» :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻓﻴﻪ ﻣﻘﺎﻝ؛ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺧﻠﻴﻔﺔ ﺃﺑﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻤﻼﺋﻲ =‬ ‫‪11‬‬‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﺤﺞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﻳﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ ﺑﺪﻟﻴﻞ ﺗﻌﻠﻴﻠﻪ ﺑﺎﻟﺤﻮﺍﺩﺙ‪ ،‬ﻓﺈﻥ‬ ‫ﺗﻌﻠﻴﻠﻪ ﺑﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺘﻌﺠﻴﻠﻪ ﻟﻺﺭﺷﺎﺩ ﻻ ﻟﻠﻮﺟﻮﺏ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺑﻘﻲ ﻣﻦ ﺍﻟﻮﻗﺖ ﻣﺎ ﻳﺼﻠﻪ ﻓﻴﻪ‪ ،‬ﺍﻟﻘﻮﻻﻥ ﻓﻲ ﺍﻟﻤﺬﻫﺐ)‪.(١‬‬ ‫‪ % *7 ٤‬رك ا‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﻦ ﻳﻤﺘﻠﻚ ﺍﻟﻤﺎﻝ ﺍﻟﻼﺯﻡ ﻟﻠﺤﺞ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺑﻨﻔﺴﻪ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﻛﺒﺮ‪:‬‬ ‫ ﻓﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ ﺇﻧﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻧﻔﺴﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﻫﻮ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﻄﻴﻊ ﻛﺎﻥ ﻗﺪ ﺗ ‪‬ﻢ ﺣﺠﻪ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺣﺞ ﻋﻨﻪ ﻭﻫﻮ ﺑﺎﻟﺤﺎﻝ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻏﻴﺮﻩ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺣﺠﻪ ﻭﻟﻮ ﺍﺳﺘﻄﺎﻉ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫ﻫﺬﺍ؛ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺳﻌﺔ ﻟﻴﺤﺞ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺤﺒﺴﻪ ﻣﺮﺽ ﺣﺎﺑﺲ‪ ،‬ﺃﻭ ﺳﻠﻄﺎﻥ ﻗﺎﻫﺮ‪ ،‬ﻓﻤﺎﺕ ﻭﻟﻢ ﻳﺤﺞ؛ ﻓﻠﻴﻤﺖ ﺇﻥ ﺷﺎﺀ‬ ‫ﻧﺼﺮﺍﻧﻴ ﺎ‪ ،‬ﺃﻭ ﻓﻠﻴﻤﺖ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ«)‪.(٢‬‬ ‫‬‫ﻳﻬﻮﺩﻳ ﺎ ﺃﻭ‬ ‫‬ ‫= ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﻋﺎﻣﺔ ﻣﺎ ﻳﺮﻭﻳﻪ ﻳﺨﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺠﻮﺯﺟﺎﻧﻲ‪:‬‬ ‫‬ ‫ﻣﻔﺘﺮ ﺯﺍﺋﻎ‪ ،‬ﻗﻠﺖ‪ :‬ﻟﻢ ﻳﻨﻔﺮﺩ ﺇﺳﻤﺎﻋﻴﻞ ﺑﺈﺧﺮﺍﺟﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻘﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ ﻣﻦ‬ ‫ﻃﺮﻳﻖ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﻣﻬﺮﺍﻥ ﺑﻦ ﻋﻤﺮﺍﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﻓﻮﻋ ﺎ ﺑﻠﻔﻆ‪» :‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﺞ‬ ‫ﻓﻠﻴﺘﻌﺠﻞ«‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﺑﻲ ﺍﻟﻤﺜﻨﻰ ﻋﻦ ﻣﺴﺪﺩ‬ ‫ﻋﻦ ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ ﻣﺤﻤﺪ ﺑﻦ ﺣﺎﺯﻡ ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻔﻘﻴﻤﻲ ﻋﻦ ﺃﺑﻲ ﺻﻔﻮﺍﻥ ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﺑﻪ ﻣﻘﺘﺼﺮ ﺍ ﻋﻠﻰ ﻗﻮﻟﻪ‪» :‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﺞ ﻓﻠﻴﺘﻌﺠﻞ«‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪.‬‬ ‫ﺍﻧﺘﻬﻰ‪ .‬ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺤﺎﻛﻢ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ‪ ،‬ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﺭﻭﺍﻩ‬ ‫ﺍﻟﺸﻴﺨﺎﻥ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻣﺎﺕ ﻭﻟﻢ ﻳﺤﺞ‪ ،‬ﺡ)‪.(١٨٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪12‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ‪» : 5‬ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻓﻠﻢ ﻳﺤﺞ ﻭﻟﻢ ﻳﻮﺹ؛ ﻣﺎﺕ‬ ‫ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻮﻱ ﺍﻟﺤﺞ ﻭﺍﻟﻮﺻﻴﺔ ﺑﻪ‪ ،‬ﻓﻤﺎﺕ ﻭﻟﻢ‬ ‫ﻳﺤﺞ‪ ،‬ﻭﻟﻢ ﻳﻮﺹ؛ ﻟﻢ ﻳﺒﺮﺃ ﻣﻨﻪ«)‪.(١‬‬ ‫‪ ! ;'$  ٥‬ا ‪- !/‬و‪.;2‬‬ ‫‪ ٦‬أداء ‪1"7‬ق اﷲ و‪1"7‬ق ا‪ >$‬د‪:‬‬ ‫ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺤﺞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺩﻯ ﻛﻞ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻲ ﺑﻴﻊ‬ ‫ﺃﻭ ﺷﺮﺍﺀ ﺃﻭ ﻧﺬﺭ ﺃﻭ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ‪ ،‬ﻭﻳﺼﻞ ﺭﺣﻤﻪ ﻭﺟﺎﺭﻩ ﻭﻳﺮﺿﻴﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺩﻳﻮﻥ ﻭﻭﺻﺎﻳﺎ ﻭﺿﻤﺎﻧﺎﺕ؛ ﻓﺎﻟﻤﺄﻣﻮﺭ ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﻳﻮﺻﻲ ﺑﺎﻟﻮﺻﺎﻳﺎ ﺍﻟﺘﻲ‬ ‫ﺑﺪﻳﻦ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻳﻘﻀﻲ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﻃﻮﻟﺐ ‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺛﻢ ﻳﺤﺞ‪.‬‬ ‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ ﺃﻥ ﻳﺼﺤﺐ ﺭﺟﻼ ﻋﻔﻴﻔ ﺎ ﺫﺍ ﺩﻳﻦ ﺣﻔﺎﻇ ﺎ‬ ‫ﺑﺤﻖ ﺍﻟﺼﺤﺒﺔ‪.‬‬ ‫ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﻓﻲ ﺍﻟﻮﺣﺪﺓ ﻣﺎ ﺃﻋﻠﻢ ﻣﺎ ﺳﺎﺭ‬ ‫ﺃﺣﺪ ﺑﻠﻴﻞ ﻭﺣﺪﻩ«)‪ ،(٢‬ﻓﻔﻲ ﺍﻟﺤﺪﻳﺚ ﺣﺚ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﺍﻷﻣﻴﻦ ﺧﺼﻮﺻ ﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻨﻔﺲ‪.‬‬ ‫ﻭﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﺞ ﺃﻥ ﻳﺘﻮﺍﺿﻊ ﺟﻬﺪﻩ‪ ،‬ﻭﺃﻥ ﻳﺼﺮﻑ ﻫﻤﺘﻪ ﺇﻟﻰ‬ ‫ﻣﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻳﺠﺘﻨﺐ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ؛ ﻓﺈﻧﻪ ﻓﻲ ﺳﻔﺮ ﻋﺒﺎﺩﺓ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]‪.[٢٧٧/٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢١/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢١/٤‬‬ ‫‪13‬‬‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﺤﺞ‬ ‫‪ ٧‬ا‪ (B C1‬ا اد‪:‬‬ ‫ﻭﻧﺪﺏ ﻟﻪ ﺍﻟﺘﻮﺳﻊ ﻓﻲ ﺍﻟﺰﺍﺩ ﻟﻴﺘﺴﻊ ﺧﻠﻘﻪ ﻭﺗﺤﺴﻦ ﻣﻌﺎﺷﺮﺗﻪ‪ ،‬ﻓﻼ ﻳﺴﻲﺀ‬ ‫ﺍﻟﻌﺸﺮﺓ‪ ،‬ﺃﻭ ﻟﻴﺘﺴﻊ ﺧﻠﻘﻪ ﻓﻼ ﻳﻀﻴﻖ ﻋﻦ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﻨﺎﻫﻲ ﻭﻓﻌﻞ‬ ‫ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻭﺍﻟﻤﺴﻨﻮﻧﺎﺕ‪ ،‬ﻭﻻ ﻳﻐﻀﺐ‪ ،‬ﻭﻻ ﻳﺸﺎﺣﺢ‪ ،‬ﻭﻻ ﻳﻄﻤﻊ ﻓﻲ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ‬ ‫ﻳﺴﺮﻕ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪] ﴾ = < ; : 9 ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪[١٩٧ :‬؛ ﺃﻱ‪:‬‬ ‫ﺗﺰﻭﺩﻭﺍ ﻣﻦ ﺍﻟﻄﻌﺎﻡ؛ ﻷﻥ ﺧﻴﺮ ﺍﻟﺰﺍﺩ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺘﺰﻭﺩﻭﺍ ﻓﺎﺗﺘﻜﻢ ﺍﻟﺘﻘﻮﻯ؛‬ ‫ﻷﻧﻜﻢ ﺣﻴﻨﺌﺬ ﺗﻔﻌﻠﻮﻥ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻣﻦ ﻏﺼﺐ ﻭﺳﺮﻗﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻏﻴﺮ‬ ‫ﺗﻘﻮﻯ)‪.(١‬‬ ‫ﻭﻛﺮﻫﺖ ﻟﻪ ﺍﻟﻤﻤﺎﻛﺴﺔﺍﻟﻤﺸﺎﺣﺤﺔ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻈﻠﻢﻓﻲ ﻛﺮﺍﺀ ﻭﺑﻴﻊ‬ ‫ﻣﺎ ﺍﺣﺘﺎﺝ ﻟﺒﻴﻌﻪ ﻭﺷﺮﺍﺀ ﻣﺎ ﺍﺣﺘﺎﺝ ﻟﺸﺮﺍﺋﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻤﺮﺍﺟﻌﺔ ﺍﻟﻜﻼﻡ ﻓﻲ ﺫﻟﻚ‬ ‫ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﻴﻦ ﺑﻼ ﻛﺬﺏ ﻭﻻ ﻏﻀﺐ ﻭﻻ ﺑﺨﺲ‪ ،‬ﻭﺍﻟﻤﻤﺎﻛﺴﺔ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﻨﻬﻲ‬ ‫ﻋﻨﻪ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪] ﴾ 0 / . - ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٧ :‬ﻭﻫﻮ ﺷﺎﻣﻞ‬ ‫ﻟﻠﺨﺼﺎﻡ ﻭﺍﻟﻤﻤﺎﻛﺴﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ ﺍﻟﺤﻖ ﻛﻤﺎ ﻳﻔﻬﻤﻪ ﺍﻟﺴﺎﻣﻊ ﻭﻳﺴﻜﺖ‪،‬‬ ‫ﻭﺇﺫﺍ ﺍﻛﺘﺮﻯ ﺩﺍﺑﺔ ﻟﺮﻛﻮﺑﻪ ﻓﻼ ﻳﺤﻤﻞ ﻋﻠﻴﻬﺎ ﺷﻴ ﺌﺎ ﻭﻟﻮ ﻭﺭﻗﺔ)‪.(٢‬‬ ‫ﻭﺧﺮﻭﺟﻪ ﺭﻛﻌﺘﻴﻦ ﺑ »ﺍﻟﻔﺎﺗﺤﺔ« ﻣﻊ ﺳﻮﺭﺓ‬ ‫‬‫ﻭﻳﺼﻠﻲ ﺑﻤﻨﺰﻟﻪ ﺇﺫﺍ ﺣﻀﺮﺕ ﺩﺍﺑ ﺘﻪ‬ ‫»ﺍﻟﻜﺎﻓﺮﻭﻥ« ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﺮﺓ‪ ،‬ﻭﻣﻊ ﺳﻮﺭﺓ »ﺍﻹﺧﻼﺹ« ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺛﻼﺛ ﺎ‪ ،‬ﻭﻳﺠﺰﺉ‬ ‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻌﺪ ﺍﻏﺘﺴﺎﻝ‪ ،‬ﻭﺇﻻ ﺃﺟﺰﺍﻩ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻳﻘﻮﻝ‬ ‫ﺑﻌﺪﻫﻤﺎ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺍﻓﺘﺮﺿﺖ ﺍﻟﺤﺞ ﻋﻠﻰ ﻣﺴﺘﻄﻴﻌﻪ ﻓﺮﺿ ﺎ ﻋﻈﻴﻤ ﺎ‪ ،‬ﻓﺎﺟﻌﻠﻨﻲ‬ ‫ﻣﻤﻦ ﺍﺳﺘﺠﺎﺏ ﻷﻣﺮﻙ ﺍﻟﺬﻱ ﻓﺮﺿﺘﻪ«‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪] \ [ ﴿:‬‬ ‫^ _ ﴾ ]ﺍﻟﺤﺞ‪.[٢٧ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣/٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ]‪.[٣٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪14‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻴﺮ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﺇﻟﻰ ﺇﺟﺎﺑﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻴﻦ ﻧﺎﺩﻯ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬ ‫ﺣﺠﻮﺍ ﺑﻴﺖ ﺭﺑﻜﻢ‪ ،‬ﻓﺄﺳﻤﻊ ﺍﷲ ﻧﺪﺍﺀﻩ ﻣﻦ ﻭﺟﺪ ﻭﻣﻦ ﺳﻴﻮﺟﺪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﺃﺭﺍﺩ‬ ‫ﺍﷲ ﺃﻥ ﻳﺤﺞ ﻟﺒﻴﻚ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺞ ﻣﺮﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛ ﺎ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻘﺒﻞ ﺣﺠﻪ‪،‬‬ ‫ﻭﻟﻮ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﻠﺐ ﺍﻟﻤﺤﺠﻮﺝ ﻋﻨﻪ‪.‬‬ ‫ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﻭﻣﻦ ﻭﻓﺪﻙ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺇﻟﻴﻚ ﻟﻠﺤﺞ‪ ،‬ﺍﻟﺬﻳﻦ ﺭﺿﻴﺖ ﺣﺠﻬﻢ‬ ‫ﻭﻗﺒﻠﺘﻪ‪ ،‬ﻭﻛﺘﺒﺖ ﺃﻧﻬﻢ ﻳﺤﺠﻮﻥ‪ ،‬ﺃﻭ ﺃﻧﻬﻢ ﺳﻌﺪﺍﺀ‪ ،‬ﻭﺳﻤﻴﺘﻬﻢ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﺃﻭ‬ ‫ﻳﺼﻠﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻭ ﻓﻴﻪ ﻭﻓﻲ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻊ ﺻﻠﻰ‬ ‫ﺃﻳﻀﺎ ﻛﻤﺎ ﺻﻼﻫﻤﺎ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ‪.‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺮﻛﻌﺘﻴﻦ ‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺪﻡ ﺻﺪﻗﺔ ﺇﺫﺍ ﺣﻀﺮ ﺧﺮﻭﺟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻀﻊ ﺭﺟﻠﻪ ﻓﻲ ﺍﻟﺮﻛﺎﺏ‪،‬‬ ‫)‪(١‬‬‫‬ ‫ﻭﺍﻟﻤﻘﺮﺍﺽ‬ ‫ﻭﺍﻟﻤﻜﺤﻠﺔ‬ ‫ﻭﻛﺬﺍ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﺼﺤﺐ ﺍﻟﻤﺮﺁﺓ ‬ ‫ﻭﺍﻟﺤﺒﻞ ‪‬‬ ‫ﻭﺍﻟﺬ ﻛﺮ ﻭﺍﻟﺘ‪‬ﻼﻭﺓ)‪.(٣‬‬‫)‪(٢‬‬ ‫ﻭﺍﻟﺮﻛﻮﺓ‬ ‫‬‫‪‬‬ ‫‪ ٨‬إ‪-‬ﻼص ا)‪ E‬ﷲ ‪: 4‬‬ ‫ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺤﺞ ﺃﻥ ﻳﻮﺩﻉ ﺃﻫﻠﻪ ﻭﺟﻴﺮﺍﻧﻪ ﻭﺃﺭﺣﺎﻣﻪ ﻭﺃﻗﺎﺭﺑﻪ ﻭﻣﻦ ﺷﺎﻳﻌﻪ؛‬ ‫ﻳﻘﻮﻝ ﻟﻬﻢ‪» :‬ﺟﻌﻠﻜﻢ ﺍﷲ ﻓﻲ ﺩﻋﺔ«؛ ﺃﻱ‪ :‬ﻓﻲ ﺃﻣﻦ ﻭﺳﻼﻣﺔ‪ ،‬ﺃﻭ »ﻳﺠﻌﻠﻬﻢ ﻭﺩﻳﻌﺔ«؛ ﺃﻱ‪:‬‬ ‫ﺃﻣﺎﻧﺔ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﻟﻬﻢ‪» :‬ﺃﺳﺘﻮﺩﻉ ﺍﷲ ﺩﻳﻨﻜﻢ ﻭﺃﻣﺎﻧﺘﻜﻢ ﻭﺧﻮﺍﺗﻴﻢ ﺃﻋﻤﺎﻟﻜﻢ«)‪.(٤‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻮﺩﻋﻮﻧﻪ ﺑﺈﻇﻬﺎﺭ ﺍﻟﺸﻔﻘﺔ ﻭﺇﻇﻬﺎﺭ ﺣﻀﻮﺭ ﺍﻟﻔﺮﺍﻕ)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﻤﻘﺮﺍﺽ‪ :‬ﺍﻟﻤﻘﺺ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[٢٥٤‬‬ ‫ﺍﻟﺮ ﻛ ﻮﺓ‪ :‬ﺩﻟﻮ ﺻﻐﻴﺮﺓ ﻣﻦ ﺃﺩﻡ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺭﻛﺎﺀ ‬ ‫ﻭﺭ ﻛﻮﺍﺕ‪ .‬ﺟﻤﻬﺮﺓ ﺍﻟﻠﻐﺔ ]‪.[٧٩٩/٢‬‬‫)‪ (٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٤/٤‬‬ ‫)‪ (٤‬ﻟﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[١١٩/٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﺡ)‪،(٢٦٠٠‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺪﻋﻮﺍﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﻭﺩﻉ ﺇﻧﺴﺎﻧ ﺎ‪ ،‬ﺡ)‪ ،(٣٤٤٣‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﺗﺸﻴﻴﻊ ﺍﻟﻐﺰﺍﺓ ﻭﻭﺩﺍﻋﻬﻢ‪ ،‬ﺡ)‪ .(٢٨٢٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤/٤‬‬ ‫‪15‬‬‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﺤﺞ‬ ‫‪ ٩‬د‪ /‬ء ا‪ !/ L‬ا‪K‬وج‪:‬‬ ‫ﻳﻜﺜﺮ ﺍﻟﺤﺎﺝ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﺫﻛﺮ ﺍﷲ ﻓﻲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﺇﻻ ﻓﻲ ﺣﺎﻝﻣﻨﻊ ﻣﻨﻪ‬ ‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﻳﺪﻉ ﺫﻛﺮ ﺍﷲ ﻋﻨﺪ ﻛﻞ ﺷﺮﻑ‪ ،‬ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﺇﺫﺍ ﺭﻛﺐ ﻓﻲ ﺑﺮ ﺃﻭ ﺑﺤﺮ ﻳﺬﻛﺮ ﺍﷲ ‪. 4‬‬ ‫ﻛﺒﺮ ﺛﻼﺛ ﺎ‪ ،‬ﻭﻗﺎﻝ‪M L K J I H G F ﴿ :‬‬‫ﻭﺇﺫﺍ ﺭﻛﺐ ‬ ‫‪] ﴾ S R Q P ❁ N‬ﺍﻟﺰﺧﺮﻑ‪» ،[١٤ ،١٣ :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻓﻲ ﺳﻔﺮﻧﺎ ﻫﺬﺍ‬ ‫ﻫﻮﻥ ﻋﻠﻴﻨﺎ ﺳﻔﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻭﺍﻃﻮ ﻋﻨﺎ‬ ‫ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻤﻞ ﻣﺎ ﺗﺮﺿﻰ‪ ،‬ﺍﻟﻠﻬﻢ ‪‬‬ ‫ﺑﻌﺪﻩ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﻟﺼﺎﺣﺐ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﺨﻠﻴﻔﺔ ﻓﻲ ﺍﻷﻫﻞ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ‬ ‫ﺑﻚ ﻣﻦ ﻭﻋﺜﺎﺀ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻛﺂﺑﺔ ﺍﻟﻤﻨﻈﺮ‪ ،‬ﻭﺳﻮﺀ ﺍﻟﻤﻨﻘﻠﺐ ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﺍﻷﻫﻞ«)‪،(١‬‬ ‫ﻭﺇﺫﺍ ﺳﺎﺭ ﻗﺎﻝ‪» :‬ﺍﻟﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﺣﻤﻠﻨﺎ ﻓﻲ ﺍﻟﺒﺮ ﻭﺍﻟﺒﺤﺮ)‪ ،(٢‬ﻓﻜﻠﻤﺎ ﺃﺷﺮﻑ ﻛﺒﺮ‪ ،‬ﺃﻭ‬ ‫ﻫﺒﻂ ﺳﺒﺢ«)‪.(٣‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺛﻼﺙ ﺩﻋﻮﺍﺕ ﻣﺴﺘﺠﺎﺑﺎﺕ‪:‬‬ ‫ﺩﻋﻮﺓ ﺍﻟﻤﻈﻠﻮﻡ ﻋﻠﻰ ﻣﻦ ﻇﻠﻤﻪ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ ﺍﻟﻌﺎﻕ ﻣﻦ ﻭﻟﺪﻩ‪ ،‬ﻭﺩﻋﻮﺓ‬ ‫ﺍﻟﻤﺴﺎﻓﺮ«)‪ ،(٤‬ﺃﻭ ﻗﺎﻝ‪» :‬ﺍﻟﺤﺎﺝ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ ﻭﻃﻨﻪ ﻭﺃﻫﻠﻪ«)‪.(٥‬‬ ‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﺨﺮﻭﺝ ﻟﻠﺴﻔﺮ ﻓﻲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ)‪.(٦‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﻛﺐ ﺇﻟﻰ ﺳﻔﺮ ﺍﻟﺤﺞ ﻭﻏﻴﺮﻩ‪ ،‬ﺡ)‪.(١٣٤٢‬‬ ‫)‪ (٢‬ﻟﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﻤﺴﺎﻓﺮ‪ ،‬ﺡ)‪.(٢٦٩٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦/٤‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٢٤٣/١٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ‪ ،‬ﺡ)‪ ،(١٥٣٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﺡ)‪ ،(١٩٠٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺑﺎﺏ ﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪ ﻭﺩﻋﻮﺓ ﺍﻟﻤﻈﻠﻮﻡ‪ ،‬ﺡ)‪ ،(٣٨٦٢‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ«‪.‬‬ ‫)‪ (٥‬ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺭﻭﺍﻫﺎ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﻜﺒﻴﺮ ]‪ ،[٢٣٩/٢‬ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﻧﻲ ﻓﻲ ﺍﻟﺘﻨﻮﻳﺮ ﺑﺸﺮﺡ‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ]‪» :[٥٢٥/٥‬ﻓﻴﻪ ﺯﻳﺪ ﺍﻟﻌﻤﻲ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ‪ :‬ﺿﻌﻴﻒ ﻣﺘﻤﺎﺳﻚ«‪.‬‬ ‫)‪ (٦‬ﻟﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[١٧١/٢٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﺡ)‪= ،(٢٦٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪16‬‬ ‫ﻭﺇﻥ ﺍﺳﺘﻄﺎﻉ ﻓﻲ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﻓﻬﻮ ﺃﺣﺐ)‪.(١‬‬ ‫ﻭﻋﻦ ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ ‪ #‬ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﻧﺰﻝ ﻣﻨﺰﻻ ﻓﻘﺎﻝ‪:‬‬ ‫ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ؛ ﻟﻢ ﻳﻀﺮﻩ ﻓﻴﻪ ﺷﻲﺀ ﺣﺘﻰ ﻳﺮﺗﺤﻞ‬ ‫ﻣﻨﻪ«)‪ ،(٢‬ﻓﻴﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺎﻝ ﺫﻟﻚ‪.‬‬ ‫ﺼﺐ‬ ‫‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺳﺎﻓﺮﺗﻢ ﻓﻲ ﺍﻟﺨ ‬ ‫ﺍﻟﺴﻨﺔ ﻓﺄﺳﺮﻋﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻴﺮ‪،‬‬ ‫ﻓﺄﻋﻄﻮﺍ ﺍﻹﺑﻞ ﺣﻈﻬﺎ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﺫﺍ ﺳﺎﻓﺮﺗﻢ ﻓﻲ ‪‬‬ ‫ﻭﺇﺫﺍ ﻋﺮﺳﺘﻢ ﺑﺎﻟﻠﻴﻞ ﻓﺎﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺮﻳﻖ؛ ﻓﺈﻧﻬﺎ ﻣﺄﻭﻯ ﺍﻟﻬﻮﺍﻡ ﺑﺎﻟﻠﻴﻞ«)‪.(٣‬‬ ‫ﻭﺭﻭﻱ ﺃﻧﻪ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﺒﺤﺮ ﻧﺎﺭ ﻓﻲ ﻧﺎﺭ«)‪ .(٤‬ﻳﺮﻳﺪ ﺃﻧﻪ ﻧﺎﺭ ﻓﻲ ﺇﺳﺮﺍﻉ ﺍﻟﻬﻼﻙ‬ ‫ﻟﻠﻨﻔﺲ ﻭﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻳﺮﻛﺐ ﺍﻟﺒﺤﺮ ﺇﻻ ﺣﺎﺝ ﺃﻭ ﻣﻌﺘﻤﺮ ﺃﻭ ﻏﺎﺯﻓﻲ ﺳﺒﻴﻞ‬ ‫ﺍﷲ«)‪ ،(٥‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺍﻟﻐﺮﻳﻖ ﻓﻲ ﺍﻟﺒﺤﺮ ﻟﻪ ﺃﺟﺮ ﺷﻬﻴﺪﻳﻦ«)‪.(٦‬‬ ‫= ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺒﻴﻮﻉ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺘﺒﻜﻴﺮ ﺑﺎﻟﺘﺠﺎﺭﺓ‪ ،‬ﺡ)‪،(١٢١٢‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺮﺟﻰ ﻣﻦ ﺍﻟﺒﺮﻛﺔ ﻓﻲ ﺍﻟﺒﻜﻮﺭ‪ ،‬ﺡ)‪ ،(٢٢٣٦‬ﻋﻦ ﺻﺨﺮ‬ ‫ﺍﻟﻐﺎﻣﺪﻱ ‪ ƒ‬ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺑﺎﺭﻙ ﻷﻣﺘﻲ ﻓﻲ ﺑﻜﻮﺭﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺳﺮﻳﺔ ﺃﻭ‬ ‫ﺟﻴﺸ ﺎ ﺑﻌﺜﻬﻢ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ«‪ .‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺪﻳﺚ ﺣﺴﻦ«‪.‬‬ ‫ﻓﻮﺭﻯ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺣﺐ‬ ‫‬‫)‪ (١‬ﻟﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺭﺍﺩ ﻏﺰﻭﺓ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ‪ ،‬ﺡ)‪ ،(٢٩٥٠‬ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ‪» ƒ‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺧﺮﺝ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ‬ ‫ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻭﻛﺎﻥ ﻳﺤﺐ ﺃﻥ ﻳﺨﺮﺝ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ«‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﻌﻮﺫ ﻣﻦ ﺳﻮﺀ ﺍﻟﻘﻀﺎﺀ ﻭﺩﺭﻙ‬ ‫ﺍﻟﺸﻘﺎﺀ ﻭﻏﻴﺮﻩ‪ ،‬ﺡ)‪.(٢٧٠٨‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪٥٢٣/٤‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٤٧٨/٢٩‬ﺑﻠﻔﻆ‪» :‬ﺍﻟﺒﺤﺮ ﻫﻮ ﺟﻬﻨﻢ«‪ ،‬ﻗﺎﻝ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ]‪:[٣٨٦/١٠‬‬ ‫»ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ«‪.‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺭﻛﻮﺏ ﺍﻟﺒﺤﺮ ﻓﻲ ﺍﻟﻐﺰﻭ‪ ،‬ﺡ)‪ ،(٢٤٨٩‬ﻭﻧﻘﻞ ﺍﻟﺨﻄﺎﺑﻲ‬ ‫ﻓﻲ ﻣﻌﺎﻟﻢ ﺍﻟﺴﻨﻦ ]‪ [٢٣٨/٢‬ﺗﻀﻌﻴﻒ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻪ‪.‬‬ ‫)‪ (٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻐﺰﻭ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﺡ)‪ ،(٢٤٩٣‬ﻗﺎﻝ ﺍﻟﻤﻨﺎﻭﻱ ﻓﻲ‬ ‫ﺍﻟﺘﻴﺴﻴﺮ ﺑﺸﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ]‪» :[٤٥٠/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ« ﺭﺍﺟﻊ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢٣/٤‬‬ ‫‪17‬‬‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﺤﺞ‬ ‫ﻭﻫﺬﺍ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﻋﻤ ﻠﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻭﻓﻘﻪ ﺃﻥ ﻳﻤﻮﺕ ﻋﻠﻰ‬ ‫ﺍﻟﻄﺎﻋﺔ‪.‬‬ ‫‪ 3NB ١٠‬ا‪:‬‬ ‫ﺗﻀﺎﻓﺮﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻜﺜﻴﺮﺓ ﻋﻠﻰ ﺍﻹﺷﺎﺩﺓ ﺑﻔﻀﻞ ﺍﻟﺤﺞ‪ ،‬ﻭﻋﻈﻴﻢ‬ ‫ﺛﻮﺍﺑﻪ‪ ،‬ﻭﺟﺰﻳﻞ ﺃﺟﺮﻩ ﻋﻨﺪ ﺍﷲ ‪ ، 4‬ﻗﺎﻝ ﺍﷲ ‪[ Z Y X W ﴿ : 4‬‬ ‫\]^_`‪hgf❁dcba‬‬ ‫‪ut s r q p o n m l k j i‬‬ ‫‪] ﴾ z y x w v‬ﺍﻟﺤﺞ‪.[٢٨ ،٢٧ :‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻦ ﺣﺞ ﷲ ﻓﻠﻢ ﻳﺮﻓﺚ ﻭﻟﻢ‬ ‫ﻳﻔﺴﻖ ﺭﺟﻊ ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ«)‪.(١‬‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻣﺎ ﻣﻦ ﻳﻮﻡ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻌﺘﻖ ﺍﷲ‬ ‫ﻓﻴﻪ ﻋﺒﺪ ﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺪﻧﻮ‪ ،‬ﺛﻢ ﻳﺒﺎﻫﻲ ﺑﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ«)‪،(٢‬‬ ‫ﻭﻣﻌﻨﻰ »ﻳﺪﻧﻮ«‪ :‬ﻳﺘﺠﻠﻰ ﻋﻠﻴﻬﻢ ﺑﺮﺣﻤﺘﻪ ﻭﺇﻛﺮﺍﻣﻪ‪.‬‬ ‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ƒ‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺗﺎﺑﻌﻮﺍ ﺑﻴﻦ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ؛‬ ‫ﻓﺈﻧﻬﻤﺎ ﻳﻨﻔﻴﺎﻥ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﻳﻨﻔﻲ ﺍﻟﻜﻴﺮ ﺧﺒﺚ ﺍﻟﺤﺪﻳﺪ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻠﺤﺠﺔ ﺍﻟﻤﺒﺮﻭﺭﺓ ﺛﻮﺍﺏ ﺇﻻ ﺍﻟﺠﻨﺔ«)‪.(٣‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ * ) ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٧ :‬ﺡ)‪،(١٨١٩‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﻓﻀﻞ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺡ)‪.(١٣٥٠‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﻓﻀﻞ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺡ)‪.(١٣٤٨‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[١٨٥/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺛﻮﺍﺏ‬ ‫ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﺡ)‪ ،(٨١٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻤﺘﺎﺑﻌﺔ ﺑﻴﻦ ﺍﻟﺤﺞ‬ ‫ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﺡ)‪ ،(٢٦٣١‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪18‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﺤﺠﺎﺝ ﻭﺍﻟﻌﻤﺎﺭ ﻭﻓﺪ ﺍﷲ‪،‬‬ ‫ﺇﻥ ﺩﻋﻮﻩ ﺃﺟﺎﺑﻬﻢ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻐﻔﺮﻭﻩ ﻏﻔﺮ ﻟﻬﻢ«)‪.(١‬‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻧﺮﻯ ﺍﻟﺠﻬﺎﺩ ﺃﻓﻀﻞ ﺍﻟﻌﻤﻞ؛ ﺃﻓﻼ‬ ‫ﻧﺠﺎﻫﺪ؟ ﻗﺎﻝ‪» :‬ﻻ‪ ،‬ﻟﻜﻦ ﺃﻓﻀﻞ ﺍﻟﺠﻬﺎﺩ ﺣﺞ ﻣﺒﺮﻭﺭ«)‪.(٢‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺳﺌﻞ‪ :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ‪:‬‬ ‫»ﺇﻳﻤﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﺛﻢ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪ :‬ﺟﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻗﻴﻞ‪ :‬ﺛﻢ ﻣﺎﺫﺍ؟‬ ‫ﻗﺎﻝ‪ :‬ﺣﺞ ﻣﺒﺮﻭﺭ«)‪.(٣‬‬ ‫ﻣﺎﺷﻴﺎ‬ ‫‬‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ﮊ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺣﺞ ﻣﻜﺔ‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﺮﺟﻊ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﺑﻜﻞ ﺧﻄﻮﺓ ﺳﺒﻌﻤﺎﺋﺔ ﺣﺴﻨﺔ ﻣﻦ ﺣﺴﻨﺎﺕ ﺍﻟﺤﺮﻡ«)‪.(٤‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺩﻋﺎﺀ ﺍﻟﺤﺎﺝ‪ ،‬ﺡ)‪ ،(٢٨٩٢‬ﻗﺎﻝ ﺍﻟﺒﻮﺻﻴﺮﻱ‪» :‬ﻓﻲ‬ ‫ﺇﺳﻨﺎﺩﻩ ﺻﺎﻟﺢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻪ‪ :‬ﻣﻨﻜﺮ ﺍﻟﺤﺪﻳﺚ«‪ ،‬ﻟﻜﻦ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ‬ ‫ﻋﻤﺮ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺗﻠﻮ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻳﺘﻘﻮﻯ ﺑﻪ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺤﺞ ﺍﻟﻤﺒﺮﻭﺭ‪.(١٥٢٠) ،‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺤﺞ ﺍﻟﻤﺒﺮﻭﺭ‪ ،‬ﺡ)‪ ،(١٥١٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺡ)‪.(٨٣‬‬ ‫ﻣﺎﺷﻴﺎ ﻣﻦ ﻣﻜﺔ‪ ،‬ﺡ)‪ ،(٢٧٩١‬ﻭﺍﻟﺤﺎﻛﻢ‬ ‫‬‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﻳﻤﺔ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺤﺞ‬ ‫]‪ ،[٦٣١/١‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺟﺎﻩ«‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﺒﻲ‪» :‬ﻗﻠﺖ‪ :‬ﻟﻴﺲ‬ ‫ﺑﺼﺤﻴﺢ‪ ،‬ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﺑ ﺎ‪ ،‬ﻭﻓﻴﻪ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺍﺩﺓ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺗﻢ‪ :‬ﻣﻨﻜﺮ ﺍﻟﺤﺪﻳﺚ«‪.‬‬ ‫ﻣﺨﺘﺼﺮ ﺗﻠﺨﻴﺺ ﺍﻟﺬﻫﺒﻲ ﻻﺑﻦ ﺍﻟﻤﻠﻘﻦ ]‪.[٣٤٦/١‬‬ ‫‪19‬‬ ‫‪Q‬وط و‪12‬ب ا‬ ‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﻳﻜﻮﻥ ﺍﻟﺤﺞ ﻭﺍﺟﺒ ﺎ ﺑﻬﺎ ﺧﻤﺴﺔ‪ ،‬ﻫﻲ‪:‬‬ ‫)ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﺤﺮﻳﺔ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ(‪.‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(١‬ﻭﻳﺠﺐ ﺑﺒﻠﻮﻍ‪ ،‬ﻭﻋﻘﻞ‪ ،‬ﻭﺇﺳﻼﻡ‪ ،‬ﻭﺣﺮﻳﺔ‪،‬‬ ‫ﻭﺍﺳﺘﻄﺎﻋﺔ«‪.‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ)‪» :(٢‬ﻭﺷﺮﺍﺋﻂ ﺍﻟﺤﺞ‪ :‬ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺤﺮﻳﺔ‪،‬‬ ‫ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﺍﻟﻤﺴﻴﺮ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﺰﺍﺩ‪ ،‬ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﺃﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻭﺟﻮﺩ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺮﻓﻴﻖ«‪.‬‬ ‫‪ ١١‬ا‪U‬ط اﻷول‪ :‬اﻹ‪C‬ﻼم‪:‬‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﻛﺎﻓﺮ ﺃﻭ ﻣﺸﺮﻙ؛ ﻷﻧﻪ ﺃﻣﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ‬ ‫ﻻ ﺗﺼﺢ ﻣﻨﻪ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻻ ﻳﺼﺢ ﻣﻨﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻮ ﺟﺎﺀ ﺑﺎﻟﺤﺞ ﻭﻫﻮ ﻣﺸﺮﻙ‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻭﺟﻮﺏ ﺍﻹﻋﺎﺩﺓ‪.‬‬ ‫)‪.[٦/٤] (١‬‬ ‫)‪.[١١٥/٤] (٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪20‬‬ ‫‪ ١٢‬ا‪U‬ط ا‪ :(V W‬ا‪:3"$‬‬ ‫ﻓﻼ ﻳﺠﺐ ﻋﻠﻰ ﻣﺠﻨﻮﻥ‪ ،‬ﻭﻟﻮ ﺟﺎﺀ ﺑﻪ ﻻ ﻳﺼﺢ ﻣﻨﻪ؛ ﻷﻥ ﺍﷲ ﺭﻓﻊ ﺍﻟﺘﻜﻠﻴﻒ‬ ‫ﻋﻨﻪ ﻣﺎ ﺩﺍﻡ ﻓﺎﻗﺪ ﺍ ﻟﻠﻌﻘﻞ؛ ﻟﺤﺪﻳﺚ‪» :‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ‪ :‬ﻋﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺣﺘﻰ‬ ‫ﻳﻔﻴﻖ‪ ،‬ﻭﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﺘﻰ ﻳﺴﺘﻴﻘﻆ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺒﻠﻎ«)‪.(١‬‬ ‫‪ ١٣‬ا‪U‬ط ا‪ :Y W‬ا>'‪1‬غ‪:‬‬ ‫ﻓﻼ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺒﻠﻎ؛ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻭﻟﻮ ﺣﺞ‬ ‫ﺍﻟﺼﺒﻲ‪ ،‬ﻓﺈﻥ ﺣﺠﻪ ﻻ ﻳﺼﺢ‪ ،‬ﻭﻻ ﻳﺴﻘﻂ ﻋﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﺩﻱ ﺍﻟﺤﺞ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ؛ ﻟﺤﺪﻳﺚ‪» :‬ﺃﻳﻤﺎ ﺻﺒﻲ ﺣﺞ ﺛﻢ ﺑﻠﻎ ﺍﻟﺤﻠﻢ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺤﺞ ﺣﺠﺔ ﺃﺧﺮﻯ‪،‬‬ ‫ﻭﺃﻳﻤﺎ ﻋﺒﺪ ﺣﺞ ﺛﻢ ﺃﻋﺘﻖ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺤﺞ ﺣﺠﺔ ﺃﺧﺮﻯ«)‪.(٢‬‬ ‫ﻭﻫﺬﺍ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻧﻘﻞ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪ (٣‬ﻋﻦ ﺍﺑﻦ ﻣﺤﺒﻮﺏ ﻗﻮﻟﻪ‪:‬‬ ‫»ﺇﺫﺍ ﺣﺞ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻌﺒﺪ ﺃﺟﺰﺃﻫﻤﺎ‪ ،‬ﻭﻻ ﺣﺞ ﻋﻠﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻹﻋﺘﺎﻕ ﻭﻟﻮ‬ ‫ﺃﻃﺎﻗﺎ«‪.‬‬ ‫ﻟﻜﻨﻪ ﻋ ﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻘﺎﻝ‪» :‬ﻭﻟﻌﻠﻪ ﻟﻢ ﻳﺼﻠﻪ ﺣﺪﻳﺚ ﻭﺟﻮﺏ‬ ‫ﺍﻹﻋﺎﺩﺓ«‪.‬‬ ‫ﺣﺪﺍ‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٢٢٤/٤١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺠﻨﻮﻥ ﻳﺴﺮﻕ ﺃﻭ ﻳﺼﻴﺐ ‬ ‫ﺡ)‪ ،(٤٣٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻻ ﻳﻘﻊ ﻃﻼﻗﻪ ﻣﻦ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﺡ)‪ ،(٣٤٣٢‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ ﻃﻼﻕ ﺍﻟﻤﻌﺘﻮﻩ ﻭﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻨﺎﺋﻢ‪ ،‬ﺡ)‪ ،(٢٠٤١‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺍﻟﻤﻠﻘﻦ‪.‬‬ ‫ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ]‪.[٢٢٦/٣‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ )‪ ،(٢٧٣١‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ]‪ ،[٣٢٥/٤‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‬ ‫ﺣﺮ ﺍ ﺑﺎﻟﻐ ﺎ ﻋﺎﻗﻼ ﻣﺴﻠﻤ ﺎ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ‬ ‫ﺇﺛﺒﺎﺕ ﻓﺮﺽ ﺍﻟﺤﺞ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ﻭﻛﺎﻥ ‬ ‫ﺍﻟﻤﻠﻘﻦ‪ .‬ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ]‪.[١٦/٦‬‬ ‫)‪.[٧/٤] (٣‬‬ ‫‪21‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫‪ ١٤‬ا‪U‬ط اا‪ :‬ا‪:E‬‬ ‫ﻓﻼ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻌﺒﺪ؛ ﻷﻧﻪ ﻣﺸﻐﻮﻝ ﺑﺨﺪﻣﺔ ﺳﻴﺪﻩ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﻤﻠﻚ‬ ‫ﺍﻟﻤﺎﻝ ﺍﻟﻼﺯﻡ ﻟﻠﺤﺞ‪ ،‬ﻓﻬﻮ ﺇ ﺫﺍ ﻏﻴﺮ ﻣﺴﺘﻄﻴﻊ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺘﻖ ﻭﻧﺎﻝ ﺍﻟﺤﺮﻳﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ‬ ‫ﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ‪.‬‬ ‫‬‫ﻳﺤﺞ؛ ﻷﻧﻪ ﺻﺎﺭ‬ ‫‪ ١٥‬ا‪U‬ط ا‪ :\ K‬اﻻ‪:E/ ZC‬‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺃﺳﺒﺎﺏ ﺍﻻﺳﺘﻄﺎﻋﺔ؛ ﻟﻘﻮﻟﻪ ‪: 4‬‬ ‫﴿ | } ~ ﮯ ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٩٧ :‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺸﺮﻁ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬ ‫ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺼﺪ ﺑﻬﺎ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺤﺴﻦ ﻭﺍﺑﻦ ﺟﺒﻴﺮ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﺒﻴﺐ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫‪ ١‬ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪» :‬ﺳﺄﻝ ﺭﺟﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﺎ ﺍﻟﺤﺞ؟ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺸﻌﺚ ﻭﺍﻟﺘﻔﻞ‪ ،‬ﻓﻘﺎﻡ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻱ ﺍﻟﺤﺞ ﺃﻓﻀﻞ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺤﺞ‬ ‫ﻭﺍﻟﻌﺞ‪ ،‬ﻓﻘﺎﻡ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻣﺎ ﺍﻟﺴﺒﻴﻞ؟ ﻗﺎﻝ‪ :‬ﺯﺍﺩ ﻭﺭﺍﺣﻠﺔ«)‪.(١‬‬ ‫‪ ٢‬ ﺣﺪﻳﺚ‪ :‬ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻓﻘﺎﻝ‪» :‬ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ«)‪.(٢‬‬ ‫ﻣﺴﺘﻄﻴﻌﺎ‪ ،‬ﻭﻭﺟﺪ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ‬ ‫‬‫ﻣﺎﺷﻴﺎ ﺳ ‪‬ﻤﻲ‬ ‫‬‫ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺒﻠﻮﻍ ﺇﻟﻰ ﺍﻟﺒﻴﺖ‬ ‫ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪،‬‬ ‫ﺡ)‪ (٢٩٩٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪ ،(٢٨٩٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬ ‫»ﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﻧﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺨﻮﺯﻱ ﺍﻟﻤﻜﻲ‪،‬‬ ‫ﻭﻗﺪ ﺗﻜﻠﻢ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﻣﻦ ﻗﺒﻞ ﺣﻔﻈﻪ«‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺍﺑﻦ ﺍﻟﻤﻘﺮﺉ ﻓﻲ ﺃﺭﺑﻌﻴﻨﻪ ]ﺹ ‪.[١٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪22‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻦ ﻭﺟﺪﻫﻤﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺪﻥ‪ ،‬ﻏﻴﺮ‬ ‫ﺁﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻏﻴﺮ ﻭﺍﺟﺪ ﻟﻠﻤﺮﺍﻓﻘﺔ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻴﻦ ﻭﺟﺪﻫﻤﺎ ﺇﻟﻰ ﺃﻥ ﻳﺼﺢ‬ ‫ﻭﻳﺄﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﻳﺠﺪ ﺍﻟﻤﺮﺍﻓﻘﺔ‪ ،‬ﻓﻴﺤﺞ‪ ،‬ﺃﻭ ﻳﻮﺻﻲ ﺑﻪ‪ ،‬ﺃﻭ ﻳﺴﺘﺄﺟﺮ ﻣﻦ ﻳﺤﺞ ﻟﻪ‬ ‫ﻣﺮﻳﻀﺎ ﺃﻭ ﻏﻴﺮ ﺁﻣﻦ ﺃﻭ ﻏﻴﺮ ﻭﺍﺟﺪ ﻟﻠﻤﺮﺍﻓﻘﺔ ﻭﺃﻳﺲ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﻣﻦ‬ ‫‬‫ﺣﻴﻦ ﻛﺎﻥ‬ ‫ﺍﻟﺼﺤﺔ ﺑﺤﺴﺐ ﺍﻟﻈﺎﻫﺮ)‪.(١‬‬ ‫‪ ٣‬ ﻗﻮﻟﻪ ﮊﻟﻠﺘﻲ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﻟﺤﺞ ﺃﺩﺭﻛﺖ ﺃﺑﻲ ﺷﻴﺨ ﺎ ‬ ‫ﻛﺒﻴﺮﺍ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﺃﻓﺄﺣﺞ ﻋﻨﻪ؟‪ :‬ﻗﺎﻝ‪» :‬ﻧﻌﻢ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺩﻳﻦ‪ ،‬ﻗﻀﻴﺘﻪ«)‪.(٢‬‬ ‫ﺃﺑﻴﻚ ‬ ‫ﻓﺄﻗﺮﻫﺎ ﮊ ﻋﻠﻰ ﻗﻮﻟﻬﺎ‪» :‬ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﻟﺤﺞ ﺃﺩﺭﻛﺘﻪ«‪ ،‬ﻭﻟﻢ ﻳﻨﻬﻬﺎ ﻋﻦ ﻗﻮﻟﻬﺎ‬ ‫ﻭﺃﻳﻀﺎ ﺷﺒ‪‬ﻪ‬ ‫‬‫ﺫﻟﻚ‪ ،‬ﻓﻈﻬﺮ ﺃﻧﻪ ﻟﺰﻣﻪ ﺍﻟﺤﺞ ﻭﻟﻮ ﻛﺎﻥ ﺷﻴﺨ ﺎ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪،‬‬ ‫ﺍﻟﺪﻳﻦ ﻓﻈﻬﺮ ﺃﻥ ﺍﻟﺤﺞ ﻓﻲ ﺫﻣﺘﻪ ‪‬‬ ‫ﻛﺎﻟﺪﻳﻦ‪ ،‬ﻳﻘﻀﻰ ﻛﻤﺎ ﻳﻘﻀﻰ‬‫ﺣﺠﻬﺎ ﻋﻨﻪ ﺑﻘﻀﺎﺀ ‪‬‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ)‪.(٣‬‬ ‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺼﺪ ﺑﻬﺎ ﺻﺤﺔ ﺍﻟﺒﺪﻥ‪ ،‬ﻣﻊ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﻜﺮﻣﺔ‬ ‫ﻭﺍﻟﻀﺤﺎﻙ ﻭﻣﺎﻟﻚ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ)‪.(٤‬‬ ‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺼﺪ ﺑﻬﺎ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ ﻭﺻﺤﺔ ﺍﻟﺒﺪﻥ‪ ،‬ﻣﻊ ﺃﻣﺎﻥ ﺍﻟﻄﺮﻳﻖ‪،‬‬ ‫)‪(٥‬‬ ‫ﺍﻟﻌﻤﺎﻧﻴﻴﻦ‪ ،‬ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‬ ‫ﻭﻣﺮﺍﻓﻘﺔ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺑﻌﺾ ‬ ‫ﻣﻌﻘﺒﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪» :‬ﻭﻫﻮ ﺍﻟﻤﺄﺧﻮﺫ ﺑﻪ ﻋﻨﺪ ﻣﺸﺎﻳﺨﻨﺎ ﻣﻦ ﺃﻓﺮﻳﻘﻴﺎ«‪.‬‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧/٤‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ‪» :‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ‪ «...‬ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪،‬‬ ‫ﺑﺎﺏ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﺤﻲ ﺇﺫﺍ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺡ)‪.(٢٩٠٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨/٤‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩/٤‬‬ ‫)‪.[٩/٤] (٥‬‬ ‫‪23‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﻗﻮﻝ ﺻﺎﺣﺐ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ)‪» :(١‬ﻭﺷﺮﺍﺋﻂ ﺍﻟﺤﺞ‪ :‬ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪،‬‬ ‫ﻭﺍﻟﺤﺮﻳﺔ‪ ،‬ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﺍﻟﻤﺴﻴﺮ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﺰﺍﺩ‪ ،‬ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﺃﻣﻦ ﺍﻟﻄﺮﻳﻖ‪،‬‬ ‫ﻭﻭﺟﻮﺩ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺮﻓﻴﻖ«‪.‬‬ ‫ ﻭﻧﺤﻦ ﻧﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺯﺍﺩ ﻭﺭﺍﺣﻠﺔ‪ ،‬ﻭﺻﺤﺔ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺃﻣﺎﻥ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺭﻓﻘﺎﺀ‬ ‫ﻳﺄﻣﻦ ﻣﻌﻬﻢ‪ ،‬ﻭﻗﻮﺕ ﻟﻤﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ؛ ﻓﻘﺪ ﻭﺟﺪ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﻪ‪.‬‬ ‫‪ !7 ١٦‬ا ل اي  ] ‪ ;$‬ا‪:‬‬ ‫ﺫﻛﺮ ﺻﺎﺣﺐ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ)‪ (٢‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ »ﻣﻦ ﻣﻠﻚ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻜﺎﺡ ﺍﻹﻣﺎﺀ«‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻟﺰﻣﻪ ﺍﻟﺤﺞ«‪.‬‬ ‫‬‫ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪» :‬ﻣﻦ ﻣﻠﻚ ﺛﻼﺛﻴﻦ‬ ‫ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪» :‬ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ«‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪» :‬ﺇﻥ ﻗﺪﺭ ﺑﻤﺎﻝ ﺃﻭ ﺍﺣﺘﻴﺎﻝ«‪.‬‬ ‫‬ ‫ﻗﺎﺋﻼ‪» :‬ﻭﺃﺭﺟﻮ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﻌﺎﻡ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ ﻭﻋ ﻠﻖ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻣﻨﻬﻢ ﺍﻟﻘﺮﻳﺐ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﺒﻌﻴﺪ ﺍﻟﺬﻱ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻮﺻﻮﻝ ﺇﻻ ﺑﺒﺬﻝ ﻛﺜﻴﺮ‬ ‫ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﻫﺬﺍ‪ :‬ﺑﻘﺪﺭ ﺍﻟﻤﺆﻧﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻓﻲ ﺫﻟﻚ ﺃﻻ‬ ‫ﻭﺭﺍﺟﻌﺎ‪ ،‬ﻣﻊ‬ ‫‬‫ﺫﺍﻫﺒﺎ‬ ‫ﻳﻜﻮﻥ ﺣﺪ ﻣﺤﺪﻭﺩ ﻓﻲ ﻛﺜﺮﺓ ﺍﻟﻤﺎﻝ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺒﻠﻐﻪ ‬ ‫ﻗﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻤﺆﻧﺔ ﺇﻟﻰ ﺭﺟﻮﻋﻪ ﺇﻟﻴﻬﻢ ﻓﻲ ﻣﺜﻞ ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻲ ﻣﺴﻴﺮﻫﻢ ﻭﺭﺟﻮﻋﻬﻢ ﻓﻲ ﺣﺠﻬﻢ ﻣﻦ ﻣﻮﺿﻌﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﺣﻮﺍﻟﻬﻢ‬ ‫ﺩﻳﻦ‬ ‫ﻓﻲ ﺃﺳﻔﺎﺭﻫﻢ ﻓﻌﻠﻰ ﻗﺪﺭ ﺍﻟﻮﺳﻂ ﻣﻦ ﺍﻟﻤﻘﺪﺍﺭ ﻭﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺫﻟﻚ‪ ...‬ﻭﺍﻟﺤﺞ ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺣﺞ‪ ،‬ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪ«‪.‬‬ ‫)‪.[١١٥/٤] (١‬‬ ‫)‪.[٥١٢ ،٥١١/٤] (٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪24‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﺘﺎﻧﻲ‪» :‬ﻣﻦ ﻣﻠﻚ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﻓﻼ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺤﺞ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﺑﻈﻠﻢ ﻣﻦ ﻇﻠﻤﻪ«)‪.(١‬‬ ‫‬ ‫‪)"B‬ا‪:‬‬ ‫‪ *7 ١٧‬ا `  ن‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺇﻫﻤﺎﻝ ﺍﻟﻨﻴﺔ ﻋﻦ ﺍﻟﺤﺞ ﻟﻴﺄﺳﻪ ﻓﻲ ﻭﻗﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻔﺮﺽ ﻋﻠﻴﻪ‪ :‬ﺃﻥ‬ ‫ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻣﺘﻰ ﻭﺟﺪ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﺍﻟﺤﺞ ﻭﺍﺳﺘﻄﺎﻋﻪ ﺃﻥ ﻳﺤﺞ)‪.(٢‬‬ ‫‪ `/‬ا ض ﻼزم ;‪:‬‬‫‪  ; ` *7 ١٨‬ل و‪/‬‬ ‫ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺤﺞ‪ ،‬ﻭﺇﻥ ﺃﺗﺎﻩ ﺍﻟﻤﻮﺕ ﻓﻲ ﺣﺎﻝ ﻋﺠﺰﻩ ﻟﺰﻣﻪ ﺃﻥ ﻳﻮﺻﻲ ﺑﻪ؛ ﻷﻧﻪ‬ ‫ﻣﻦ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ ﺑﺎﻟﺤﺞ)‪.(٣‬‬ ‫‪!d ` *7 ١٩‬ر ‪ .'/‬ا ‪ )c‬ا اد واا‪:E'7‬‬ ‫ﺍﻟﻤﻜﻲ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺞ ﺑﺒﺪﻧﻪ ﻟﺰﻣﻪ ﺍﻟﺤﺞ ﻭﻟﻮ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺰﺍﺩ‬ ‫ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻏﻴﺮ ﺍﻟﻤﻜﻲ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺞ ﺑﻐﻴﺮ ﺯﺍﺩ ﻭﺭﺍﺣﻠﺔ)‪.(٤‬‬ ‫‪ *7 ٢٠‬ا‪ U‬ري إذا و‪B ;)'/ ]2‬ض ا)‪:(٥‬‬ ‫ﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻟﺰﻣﻪ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺤﺞ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻟﻮ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﺍﻹﻣﺎﻡ‪،‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺞ ﻭﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻐﺰﻭ ﻭﻋﻠﻴﻪ ﺣﺠﺔ ﺍﻟﻔﺮﻳﻀﺔ؛ ﻓﺄﺣﺐ ﻟﻪ ﺃﻥ‬ ‫ﻳﺒﺪﺃ ﺑﺎﻟﺤﺞ ﺛﻢ ﻳﻐﺰﻭ)‪.(٦‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٤ :٥١٢/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٣/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٣/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٣/٤‬‬ ‫)‪ (٥‬ﺍﻟﺸﺎﺭﻱ‪ :‬ﺍﻟﻌﺴﻜﺮﻱ‪.‬‬ ‫)‪ (٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٤/٤‬‬ ‫‪25‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫‪ ` *7 ٢١‬و‪ ;)'/ ]2‬ا و;  ت أو أ‪1-‬ات ‪ `C (B‬ا واج‪:‬‬ ‫ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﻟﻪ ﺃﺧﻮﺍﺕ ﺃﻭ ﻏﻴﺮﻫﻦ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻲ ﻳﻠﻲ‬ ‫ﺗﺰﻭﻳﺠﻬﻦ ﻓﺈﻧﻪ ﻳﻮ ‪‬ﻛﻞ ﻟﻬﻦ ﻣﻦ ﻳﺜﻖ ﺑﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﺮﺟﻞ ﻋﻴﺎﻝ ﻭﺑﻨﻮﻥ ﻭﺑﻨﺎﺕ ﺻﻐﺎﺭ ﻭﻛﺒﺎﺭ‪ ،‬ﻭﻻ ﻳﺠﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﻬﻢ‬ ‫ﻣﻘﺎﻣﻪ ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻳﺨﺎﻑ ﻋﻠﻴﻬﻢ ﺍﻟﻀﺮﺭ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﺍﻟﺤﺞ ﻷﺟﻞ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﺫﺍ ﻭﺟﺪ ﻷﻫﻠﻪ ﻭﻋﻴﺎﻟﻪ ﻗﻮ ﺗﺎ ﻳﺘﺮﻛﻪ ﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﺍﻟﻔﺮﺍﺋﺾ ﻟﻀﻴﺎﻉ ﺍﻟﻤﺎﻝ‪،‬‬ ‫ﻭﺍﻟﻀﺮﺭ ﻓﻲ ﺍﻟﻤﺎﻝ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻀﺮﺭ ﻓﻲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫‪ ` *7 ٢٢‬و‪ ;)'/ ]2‬ا و‪ .'/ (U-‬أ‪ ;'4‬ا‪N‬ر إن ‪-‬ج إ‪ .‬ا‪:‬‬ ‫ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﺧﺸﻲ ﺇﻥ ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ ﺃﻥ ﻳﻠﺤﻖ ﺃﻫﻠﻪ ﺑﻌﺪﻩ‬ ‫ﺿﺮﺭ ﻣﻦ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ؛ ﻓﺈﻧﻪ ﻳﺆﺧﺮ ﺍﻟﺤﺞ ﺣﺘﻰ ﻳﺆﻣﻦ ﻋﻠﻰ ﻋﻴﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺃﻥ ﻳﺆﺧﺮ ﺇﺫﺍ ﻟﻢ ﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﻛﻞ ﻣﻦ ﻳﻘﻮﻡ ﺑﺄﻣﺮﻫﻢ‬ ‫ﻭﻳﺄﻣﻦ ﻋﻠﻴﻬﻢ ﺍﻟﻀﺮﺭ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻣﻦ ﺃﺭﺽ ﻭﻧﺨﻞ‪ ،‬ﻭﻋﻨﺪﻩ ﻋﻴﺎﻟﻪ‪،‬‬ ‫ﻭﺇﻥ ﺑﺎﻉ ﻣﻦ ﻣﺎﻟﻪ ﻟﻢ ﻳﻀﺮ ﺑﻌﻴﺎﻟﻪ‪ ،‬ﺑﺎﻉ ﻣﻨﻪ ﻭﺣﺞ‪ ،‬ﻭﺭﺟﻊ ﻳﺘﺤﻤﻞ ﺩﻳﻮﻥ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻼ ﻋﻠﻴﻪ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺑﻌﻴﻨﻪ ﻭﻳﻐﻨﻲ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﺇﻟﻰ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻳﺒﻘﻲ ﻣﻦ ﻣﺎﻟﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻟﻠﺤﺞ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﻣﻦ ﻣﺎﻟﻪ ﻟﻢ‬ ‫ﻳﻀﺮ ﺑﻌﻴﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺑﻴﻊ ﻣﺎﻟﻪ ﻛﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺒﻴﻊ ﻣﻨﻪ ﻣﺎ ﻻ ﻳﻀﺮ ﺑﻨﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ‪،‬‬ ‫ﻭﻻ ﻳﻨﻘﺺ ﻋﻠﻴﻪ ﺍﻟﻤﻌﺎﺵ ﻣﻤﺎ ﺑﻘﻲ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻴﻊ ﻣﺘﺎﻉ ﺑﻴﺘﻪ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪26‬‬ ‫‪ ` *7 ٢٣‬و‪ ;)'/ ]2‬ا و‪  ;$‬ل‪ ،‬و; ! ا وج‪:‬‬ ‫ ﺇﻥ ﻭﻗﻊ ﻓﻲ ﻳﺪﻩ ﻣﺎﻝ ﻗﺒﻞ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻓﺄﺭﺍﺩ ﺍﻟﺘﺰﻭﺝ ﻓﻠﻴﺘﺰﻭﺝ؛ ﻷﻧﻪ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻭﻗﺪ ﻟﺰﻣﻪ ﺍﻟﺤﺞ؛ ﻓﺄﺣﺐ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺄﻗﻞ ﺍﻟﺼﺪﺍﻕ ﺍﻟﺬﻱ‬ ‫ﻗﺎﻟﻮﺍ ﺑﻪ ﻭﻳﺤﺞ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻟﻤﺎﻝ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻓﻠﻴﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﻻ ﻳﺘﺰﻭﺝ‪.‬‬ ‫ﻭﺇﻥ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﻨﺖ ﺗﺰﻭﺝ‪ ،‬ﺛﻢ ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﻒ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﻨﺖ ﻓﻠﻴﺤﺞ ﺛﻢ ﻟﻴﺘﺰﻭﺝ ﺇﻥ ﺷﺎﺀ‪.‬‬ ‫ﻭﺇﻥ ﺃﻧﻔﻖ ﻋﻠﻰ ﺣﺞ ﻭﺗﺰﻭﺝ ﺑﺪﺃ ﺑﺎﻟﺤﺞ؛ ﻷﻧﻪ ﻓﺮﻳﻀﺔ ﻭﺍﻟﺘﺰﻭﺝ ﺳﻨﺔ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﺨﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﻨﺖ‪ ،‬ﻓﻠﻴﺘﺰﻭﺝ ﺑﺄﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺇﻥ ﺃﺣﺐ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻟﺘﺰﻭﺝ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺃﺣﺐ ﺃﻥ ﻳﺒﺪﺃ‬ ‫ﺑﺎﻟﺤﺞ ﺟﺎﺯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺒﺪﺃ ﺑﺎﻟﺘﺰﻭﺝ‪ ،‬ﻓﺈﻥ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺞ ﺣﺞ‪ ،‬ﺃﻭ‬ ‫ﺃﻭﺻﻰ ﺑﻪ)‪.(١‬‬ ‫‪  ` ٢٤‬ن ‪  ;$‬ل و*  ‪ .7‬ذ‪:;  ]4‬‬ ‫ﻟﺰﻣﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻳﻜﻮﻥ ﺩﻳ ﻨﺎ ﻋﻠﻴﻪ ﻣﺘﻰ ﺃﻳﺴﺮ‪ ،‬ﻭﻳﻮﺻﻲ ﺑﻪ ﺇﺫﺍ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ)‪.(٢‬‬ ‫‪  ` ٢٥‬ن ذا ‪ E$h‬وا‪ ;c'>  ; 2‬زاد ورا‪:E'7‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥١٥/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥١٢/٤‬‬ ‫‪27‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫ ﻻ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﻭﻣﻦ ﻟﻪ ﻣﺎﻝ ﻟﻮ ﺳﻠﻢ ﻟﻘ ﺪ ﺭ ﻋﻠﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻜﻦ ﻳﻄﺎﻟﺒﻪ ﺳﻠﻄﺎﻥ ﻻ ﻳﺠﺪ ﺍﻣﺘﻨﺎ ﻋﺎ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺄﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻋﻴﺎﻟﻪ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻳﻌﺬﺭ‪ ،‬ﻭﻳﻔﺘﺪﻱ ﺑﻤﺎﻟﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﻻ ﻳﺰﻳﻞ ﺍﻟﺤﻖ‪.‬‬ ‫ ﻭﺇﻥ ﺷﺎﺀ ﻓﺪﻯ ﻧﻔﺴﻪ ﺑﻤﺎ ﻓﻲ ﻳﺪﻩ)‪.(١‬‬ ‫‪ ` *7 ٢٦‬أ‪ h‬ب  ﻻ ‪ (B‬أ‪ iQ‬ا و* ‪:‬‬ ‫ ﻣﻦ ﺃﺻﺎﺏ ‬ ‫ﻣﺎﻻ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻭﻟﻢ ﻳﺤﺞ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻃﺮﺣﺖ ﻭﻻﻳﺘﻪ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﻮﺻﻲ ﺑﺄﻥ ﻳﺤﺞ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺗﻄﺮﺡ ﻭﻻﻳﺘﻪ ﺣ ‪‬ﻴﺎ؛ ﻷﻧﻪ ﺇﻥ ﻟﻢ ﻳﺤﺞ ﺍﻟﻌﺎﻡ ﻭﺣﺞ‬ ‫ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪.‬‬ ‫ﻭﻣﻦ ﺃﺻﺎﺏ ‬ ‫ﻣﺎﻻ ﻓﻲ ﻏﻴﺮ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﻛﻞ ﻭﻳﻜﺘﺴﻲ ﻭﻳﻨﻔﻖ‬ ‫ﻭﻳﺘﺰﻭﺝ‪ ،‬ﻓﺈﻥ ﺟﺎﺀﺕ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻭﻣﻌﻪ ﻣﺎ ﻳﺒﻠﻐﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪،‬‬ ‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺮﺑﻴﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﻠﻚ ‬ ‫ﻣﺎﻻ ﻓﻲ ﻏﻴﺮ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻭﺗﻠﻒ ﻗﺒﻞ ﺩﺧﻮﻝ ﺷﻬﺮ ﺍﻟﺤﺞ‪،‬‬ ‫ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﻟﻠﺤﺞ ﺣﻴﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﺘﻠﻒ ﻓﻲ ﻃﺮﻳﻘﻪ؛ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﺤﺞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎﻝ ﻓﻤﺮ ﺑﻪ ﻭﻗﺖ ﺍﻟﺤﺞ ﻓﻠﻢ ﻳﺤﺞ ﺣﺘﻰ ﺫﻫﺐ ﺍﻟﻤﺎﻝ‪،‬‬ ‫ﺛﻢ ﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﺤﺞ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﻮﺹﺑﺎﻟﺤﺞ‪ ،‬ﻓﻬﻮ ﻫﺎﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥١٢/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٦ ،٥١٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪28‬‬ ‫‪ ` *7 ٢٧‬و‪ ;)'/ ]2‬ا وأ‪1‬اه ‪ c' !d‬ا>‪:‬‬ ‫ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﺃﺑﻮﺍﻩ ﻗﺪ ﺑﻠﻐﺎ ﺍﻟﻜﺒﺮ‪ ،‬ﻭﻳﺨﺎﻑ ﻋﻠﻴﻬﻤﺎ ﺇﻥ ﺧﺮﺝ‬ ‫ﺃﺟﻴﺮﺍ‪ ،‬ﻭﺇﻻ‬ ‫‬‫ﺧﺎﺩﻣﺎ ﻳﺨﺪﻣﻬﻤﺎ‪ ،‬ﺃﻭ ﻳﺴﺘﺄﺟﺮ ﻟﻬﻤﺎ‬ ‫‬‫ﻟﻠﺤﺞ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺘﺨﺬ ﻟﻬﻤﺎ‬ ‫ﻓﻼ ﻳﺨﺮﺝ ﻭﻳﺪﻋﻬﻤﺎ)‪.(١‬‬ ‫‪  ; ` ٢٨‬ل وو‪ ` ;)'/  d‬ا‪K‬اج ‪ ;)'/ 34‬ا؟‬ ‫ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺑﻘﻲ ﻣﻌﻪ ﻻ ﻳﻘﻮﻡ ﺑﺤﺎﺟﺘﻪ ﻭﺣﺎﺟﺔ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﻟﻮ ﺑﺎﻉ ﻣﻦ ﺃﺻﻠﻪ‬ ‫ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻷﺿﺮ ﺫﻟﻚ ﺑﻪ ﻭﺑﻌﻴﺎﻟﻪ‪:‬‬ ‫ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﺇﻻ ﻓﻴﻤﺎ ﻳﻔﻀﻞ ﻣﻦ ﻏﻠﺔ ﻣﺎﻟﻪ ﻣﻦ‬ ‫ﻣﺆﻧﺘﻪ ﻭﻣﺆﻧﺔ ﻋﻴﺎﻟﻪ‪ ،‬ﺃﻣﺎ ﺧﺮﺍﺝ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻼ ﻳﻌﺘﺒﺮ ﺑﻪ؛ ﻷﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﺍﻟﺨﺮﺍﺝ‪.‬‬ ‫ ﻭﻳﻌﺠﺒﻨﻲ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ ﺇﻻ ﺑﺄﺩﺍﺀ ﺍﻟﺨﺮﺍﺝ ﻛﺎﻥ‬ ‫ﻋﺬﺭﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻱ ﺃﺷﺪ ﻣﻦ ﺍﻟﻤﺆﻧﺔ ﻓﻲ ﺃﻣﺮ ﺍﻟﻌﺬﺭ؛ ﻷﻧﻪ ﻗﺪ ﻗﻴﻞ‪:‬‬ ‫ﺫﻟﻚ ‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺤﺞ ﺇﻻ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻷﺭﺑﻌﺔ‪) :‬ﺍﻟﺰﺍﺩ‪ ،‬ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﺻﺤﺔ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺃﻣﺎﻥ‬ ‫ﺍﻟﻄﺮﻳﻖ(‪.‬‬ ‫ﻭﺍﻟﻤﺮﺃﺓ ﺃﺷﺪ ﺣﺎﺟﺔ ﻓﻲ ﻣﻨﺰﻟﺔ ﺍﻷﻣﺎﻥ ﻓﻲ ﺣﺎﺟﺘﻪ ﺇﻟﻰ ﺍﻷﻣﺎﻥ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪،‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻻ ﻳﺄﻣﻦ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺇﻻ ﺑﺄﺩﺍﺀ ﺍﻟﺨﺮﺍﺝ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻋﺬﺭﺍ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﺇﻻ ﺑﻌﺪ ﺃﺩﺍﺀ ﺫﻟﻚ ﻭﺃﻣﺎﻧﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ ﻭﻣﺎﻟﻪ‬ ‫‬ ‫ﺍﻟﺬﻱ ﺑﻪ ﻗﻮﺍﻡ ﻣﻌﺎﺷﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٦/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥١٩ ،٥١٨/٤‬‬ ‫‪29‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫‪K * ` ٢٩‬ج إ‪ .‬ا  ‪!d‬ر‪:;)'/ ;%‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﺃﻣﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ‪ ،‬ﻟﻜﻨﻪ ﻟﻢ‬ ‫ﻳﺤﺞ ﺣﺘﻰ ﺣﻀﺮﻩ ﺍﻟﻤﻮﺕ ﺇﻟﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﻮﺳﻊ ﺇﻟﻰ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻏﻴﺮ ﻣﻮﺳﻊ ﻟﻪ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺇﺗﻴﺎﻥ‬ ‫ﺍﻟﺤﺞ ﻭﻓﻌﻠﻪ ﺃﻻ ﻳﺆﺧﺮﻩ‪ ،‬ﻗﺎﻝ ‪﴾ & % $ # " ﴿ : 4‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٣ :‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺗﺄﺧﻴﺮﻩ ﻓﻲ ﻋﻤﺮﻩ ﻛﻠﻪ؛ ﺃﻱ ﻭﻗﺖ ﺃﺗﻰ ﺑﻪ‪ ،‬ﻭﻟﻮ ﺗﻄﺎﻭﻟﺖ ﺑﻪ ﺍﻟﺴﻨﻮﻥ‬ ‫ﻋﺎﺻﻴﺎ ﺑﺬﻟﻚ ﺇﺫﺍ ﺃﻭﻗﻌﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪.‬‬ ‫‬‫ﻻ ﻳﻜﻮﻥ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺍﻟﺤﺞ‪ ،‬ﻓﻠﻢ ﻳﺤﺞ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻭﻟﻢ ﻳﻮﺹﺑﻪ ﻟﻢ ﻳﺤﺞ ﻋﻨﻪ‬ ‫ﻣﺴﻠﻢ ﻭﻻ ﻳﺘﻮﻻﻩ)‪.(١‬‬ ‫ﻓﻘﻴﺮﺍ ﻭﺃﻭﺻﻲ ﻟﻪ ﺑﻤﺎﻝ ﻳﻘﺪﺭ ﺑﻪ ﻋﻠﻰ ﺍﻟﺤﺞ ﻓﺄﺑﻰ ﺃﻥ ﻳﻘﺒﻠﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻛﺎﻥ ‬ ‫ ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞ ﺃﻥ ﻳﺤﻤﻠﻪ ﺇﻟﻰ ﺍﻟﺤﺞ ﻭﻳﻘﻮﻡ ﺑﺄﻣﺮﻩ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺞ‪،‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﺎﻟﺖ‪:‬‬ ‫»ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﺃﺑﻲ ﺷﻴﺦ ﻛﺒﻴﺮ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻛﺘﻪ ﻓﺮﻳﻀﺔ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻢ ﻳﺤﺞ ﻗﻂ‪،‬‬ ‫ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺮﻛﻮﺏ‪ ،‬ﻭﻻ ﻳﺴﺘﻤﺴﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﺃﻓﺄﺣﺞ ﻋﻨﻪ؟ ﻓﻘﺎﻝ ﻟﻬﺎ‬ ‫ﺩﻳﻦ ﻓﺄﺩﻳﺘﻪ ﻋﻨﻪ ﺃﻟﻢ ﻳﻜﻦ ﻳﻘﺒﻞ؟ ﻗﺎﻟﺖ‪:‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ‬ ‫ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﺠﻲ ﻋﻨﻪ«)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢٠/٤‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪30‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﺃﺑﻲ ﺷﻴﺦ ﻛﺒﻴﺮ‪،‬‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺤﺞ ﻭﻻ ﺍﻟﻌﻤﺮﺓ ﻭﻻ ﺍﻟﻈﻌﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺞ‪ ،‬ﻋﻦ ﺃﺑﻴﻚ ﻭﺍﻋﺘﻤﺮ«)‪.(١‬‬ ‫‪ kK  ٣٠‬ا‪ L‬ء ` ‪Q‬وط اﻻ‪:E/ ZC‬‬ ‫ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺎ ﺯﻭﺝ ﺃﻭ ﻣﺤﺮﻡ‪.‬‬ ‫ﻟﻜﻲ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻻ ‬ ‫ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﻥ ﻟﺰﻡ ﺍﻣﺮﺃﺓ ﺣﺠﺖ ﻣﻊ ﺯﻭﺝ ﺃﻭ ﻣﺤﺮﻡ ﺇﻥ ﻭﺟﺪ‪،‬‬ ‫ﻭﺇﻻ ﻓﻤﻊ ﺛﻘﺎﺕ ﻳﻤﻨﻌﻮﻧﻬﺎ ﻛﺄﻧﻔﺴﻬﻢ«‪.‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺍﻟﺸﺮﺡ)‪:(٢‬‬ ‫ »ﻫﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔﻛﺎﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﻨﺨﻌﻲ‪ :‬ ﻻ ﺗﺤﺞ ﺇﻻ ﻣﻊ ﻣﺤﺮﻡ؛‬ ‫ﺃﻱ‪ :‬ﺃﻭ ﺯﻭﺝ‪.‬‬ ‫ ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻻ ﺗﺨﺮﺝ ﻭﻟﻮ ﺇﻟﻰ ﻣﻜﺔ ﺇﻻ ﻣﻊ ﻭﻟﻲ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ ﺗﺤﺞ ﻗﻂ‬ ‫ﻭﻟﻢ ﺗﺠﺪ ﻭﻟ ‪‬ﻴﺎ ﻳﺨﺮﺝ ﺑﻬﺎ ﻓﻘﺪ ﺃﺟﺎﺯﻭﺍ ﻟﻬﺎ ﺃﻥ ﺗﺤﺞ ﺍﻟﻔﺮﺽ ﻣﻊ ﺛﻘﺎﺕ ﻣﻌﻬﻢ‬ ‫ﻧﺴﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻠﻴﺌﺔ ﻭﻻ ﻭﻟﻲ ﻟﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺤﺞ ﺇﻥ ﻟﻢ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺑﻪ‪،‬‬ ‫ﻭﺗﺆﻣﺮ ﺃﻥ ﺗﻄﻠﺒﻪ ﺇﻥ ﻭﺟﺪﺗﻪ‪ ،‬ﻭﻳﻠﺰﻣﻬﺎ ﺍﻹﻳﺼﺎﺀ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﺇﻥ ﻟﺰﻣﻬﺎ ﻭﻟﻢ ﺗﺤﺞ‬ ‫ﺣﺘﻰ ﺍﻓﺘﻘﺮﺕ ﺃﻣﺮ ﺃﻭﻻﺩﻫﺎ ﺃﻥ ﻳﺤﺠﻮﺍ ﺑﻬﺎ ﺑﻼ ﻭﺟﻮﺏ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﺤﺞ ﺑﻤﺎﻝ‬ ‫ﻓﺮﺿﺎ«‪.‬‬ ‫ﺻﻐﺎﺭﻫﺎ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﻣﻨﻌﻬﺎ ﻋﻦ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺤﺞ ﻭﻟﻮ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١٠٤/٢٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﺡ)‪،(١٨١٠‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ‬ ‫ﻭﺍﻟﻤﻴﺖ‪ ،‬ﺡ)‪ ،(٩٣٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﻤﺮﺓ ﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ‪ ،‬ﺡ)‪ ،(٢٦٣٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﺤﻲ ﺇﺫﺍ ﻟﻢ ﻳﺴﺘﻄﻊ‪،‬‬ ‫ﺡ)‪ ،(٢٩٠٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫)‪.[١٤ ،١٣/٤] (٢‬‬ ‫‪31‬‬‫ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟﺤﺞ‬ ‫‪ 7 ٣١‬ا ‪' E'B‬أة‪:‬‬ ‫ﻧﻔﻼ ﺃﻭ ﺇﻋﺎﺩﺓ ﻟﺨﻠﻞﻓﻤﻊ ﺯﻭﺝ ﺃﻭ ﻣﺤﺮﻡ‬ ‫ ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﺇﻥ ﺃﺭﺍﺩﺕ ‬ ‫ﻓﻘﻂ«‪.‬‬ ‫ ﺃﻣﺎ ﻓﻲ ﺍﻟﺸﺮﺡ)‪ (١‬ﻓﻘﺎﻝ‪» :‬ﻭﺍﻟﺤﻖ ﺃﻧﻬﺎ ﺗﻌﻴﺪ ﺍﻟﺤﺞ ﺍﻟﺬﻱ ﻓﺴﺪ ﻟﺨﻠﻞ‪،‬‬ ‫ﻭﻟﻮ ﻣﻊ ﺛﻘﺔ ﻏﻴﺮ ﻣﺤﺮﻡ ﻟﻬﺎ ﻓﻲ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺑﺎﻟﺨﻠﻞ ﺍﻟﻨﻘﺺ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻔﺴﺪ ﺍﻟﺤﺞ؛ ﻛﺘﺮﻙ ﺍﻟﺴﻌﻲ‪ ،‬ﺃﻭ ﺍﻟﺸﻚ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ‪ ،‬ﻭﻟﻮ ﺃﻋﻄﺖ ﻋﻨﻪ ﺑﺪﻧﺔ‪،‬‬ ‫ﻭﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺤﺞ ﻣﻊ ﻭﻟﻴﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﻣﺤﺮﻣﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ‪ ،‬ﻭﺃﻥ‬ ‫ﻳﻄﺎﻭﻋﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻭ ﻣﺤﺮﻣﻬﺎ ﻓﻲ ﺃﻥ ﻳﺴﺎﻓﺮ ﺑﻬﺎ ﺣﺠﺖ ﻣﻊ ﺛﻘﺎﺕ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻄﺎﻭﻋﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻻ ﺍﻟﻤﺤﺮﻡ ﻭﻻ ﺍﻟﺜﻘﺎﺕ ﺳﻘﻂ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻬﺎ‬ ‫ﺍﻹﻳﺼﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻗﻮﻱ ﻣﺎﻟﻬﺎ ﻋﻠﻰ ﺃﻥ ﺗﺴﺘﺄﺟﺮ ﺯﻭﺟﻬﺎ ﺃﻭ ﻣﺤﺮﻣﻬﺎ ﺃﻭ ﺛﻘﺎﺕ‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﺴﺎﻓﺮﻭﺍ ﺑﻬﺎ ﻭﺟﺐ ﻋﻠﻴﻬﺎ«‪.‬‬ ‫‪ 7 E"V ` .'/ ٣٢‬اأة‪:‬‬ ‫‪ ١‬ ﺇﺫﺍ ﺻﺎﺣﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻟﺰﻣﻪ ﺣﻘﻮﻗﻬﺎ؛ ﺃﻱ‪ :‬ﻟﺰﻣﻪ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺃﺟﺮﺓ ﻣﻘﺎﺑﻞ ﺍﻟﺨﺮﻭﺝ ﻣﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﻟﻬﺎ ﻳﻔﻲ ﺑﺄﺟﺮﺓ‬ ‫ﻣﻦ ﻳﺤﺞ ﺑﻬﺎ ﺃﻭ ﺑﺈﺭﺿﺎﺀ ﻣﺤﺮﻣﻬﺎ ﺃﻭ ﺯﻭﺟﻬﺎ ﺑﻪ ﺃﻥ ﻳﺤﺞ ﺑﻬﺎ ﻟﺰﻣﻪ‪.‬‬ ‫‪ ٢‬ ﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺍﻟﺤﺞ ﻭﻗﺪ ﺍﺳﺘﻄﺎﻋﺖ‪ ،‬ﻭﻟﻤﺎ ﻣﺎﺕ‬ ‫ﻟﻢ ﺗﺴﺘﻄﻊ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺤﺞ‪.‬‬ ‫✾✾✾‬ ‫)‪.[١٤/٤] (١‬‬ ‫‪32‬‬ ‫‪Q‬وط ‪ Eh‬ا‬ ‫ﻳﻘﺼﺪ ﺑﻬﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﺑﻬﺎ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺃﺩﺍﺀ ﺍﻟﻔﺮﻳﻀﺔ‬ ‫‬ ‫ﺑﺎﻃﻼ‪ ،‬ﻭﻫﻲ ﺃﻣﻮﺭ ﻟﻴﺴﺖ‬‫ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻠﺘﺰﻡ ﺑﻬﺎ ﺟﺎﺀ ﺣﺠﻪ‬ ‫‬‫ﺟﺎﺀ ﺣﺠﻪ‬ ‫ﺩﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻌﺪ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻤﻘﺪﻣﺎﺕ ﻟﻪ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫‪ ٣٣‬ا‪U‬ط اﻷول‪ :‬ا‪:3"$‬‬ ‫ﻋﺎﻗﻼ؛ ﻷﻥ ﺍﻟﻤﺠﻨﻮﻥ ﻟﻴﺲ ‬ ‫ﺃﻫﻼ‬‫‬‫ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳﺆﺩﻱ ﺍﻟﺤﺞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﺗﺼﺢ ﻣﻨﻪ‪ ،‬ﻓﻠﻮ ﺣﺞ ﻓﺤﺠﻪ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻭﺇﺫﺍ ﺃﻓﺎﻕ ﻣﻦ ﺟﻨﻮﻧﻪ‬ ‫ﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻳﺼﺢ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﺍﻟﻤﺠﻨﻮﻥ ﻭﻟﻴﻪ‪.‬‬ ‫‬‫ﻳﺼﺒﺢ ﺍﻟﺤﺞ‬ ‫‪ ٣٤‬ا‪U‬ط ا‪ :(V W‬ا)" ت ا  ‪:(V‬‬ ‫ﻳﻘﺼﺪ ﺑﺎﻟﻤﻴﻘﺎﺕ ﺍﻟﺰﻣﺎﻧﻲ‪ :‬ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﺆﺩﻯ ﻓﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﺃﺻﻠﻪ ﻗﻮﻟﻪ ‪: 4‬‬ ‫﴿ ! " ‪] ﴾ #‬ﺍﻟﺒﻘﺮﺓ‪.[١٩٧ :‬‬ ‫ ﻭﻫﻲ‪ :‬ﺷﻮﺍﻝ‪ ،‬ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﺫﻭ ﺍﻟﺤﺠﺔ‪.‬‬ ‫ﻴﻞ ﺍﻹﺑﻞ ﻓﻴﻪ ﺃﺫﻧﺎﺑﻬﺎ ﻟﻠﻘﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺸﻴﻞ ﺃﺭﺑﺎﺑﻬﺎ‬ ‫ﻭﺳ ‪‬ﻤﻲ ﺷﻮﺍﻝ ﻛﺬﻟﻚ ﻟﺸ ‬ ‫ﻓﻴﻪ؛ ﺃﻱ‪ :‬ﻟﻘﻠﺔ ﺍﻟﻠﺒﻦ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺍﻷﻭﻝ‪ :‬ﺃﻇﻬﺮ‪ ،‬ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﻫﻮ ﺷﻬﺮ ﻛﺎﻧﻮﺍ‬ ‫ﻳﻘﻌﺪﻭﻥ ﻓﻴﻪ ﻋﻦ ﺍﻷﺳﻔﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻦ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺫﻭ ﺍﻟﺤﺠﺔ ﺳ ‪‬ﻤﻲ ﻫﻜﺬﺍ ﻟﻮﻗﻮﻉ‬ ‫ﺍﻟﺤﺞ ﻓﻴﻪ ﻓﻲ ﺯﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﻷﻥ ﺃﺻﻞ ﺍﻟﺤﺞ ﻓﻴﻪ‪.‬‬ ‫‪33‬‬‫ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺤﺞ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺷﻬﺮﺍﻥ؛ ﺷﻮﺍﻝ‪ ،‬ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ؛ ﺃﻱ‪ :‬ﻟﻴﺎﻝ ﻣﻦ ﺫﻱ‬ ‫ﺍﻟﺤﺠﺔ‪ ،‬ﺃﻭ ﻏ ﻠﺐ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻟﻤﻘﺼﻮﺩ‪ :‬ﺍﻟﻠﻴﺎﻟﻲ ﺑﺪﺧﻮﻝ ﻟﻴﻠﺔ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ)‪» :(١‬ﻭﺑﻪ ﺃﺧﺬﻧﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ«‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺪﺭﻙ ﺯﻣﺎﻥ ﺍﻟﺤﺞ‪ ،‬ﺃﻭ ﺍﻟﻮﻗﻮﻑ ﺍﻟﻤﻌﺮﻭﻑ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺤﺞﻭﺍﻟﺤﺞ ﻋﺮﻓﺔ ﺇﻟﻰ ﻃﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻨﺤﺮﻓﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻗﻴﻞ‪ :‬ﺷﻬﺮﺍﻥ‬ ‫ﻭﺗﺴﻌﺔ ﺃﻳﺎﻡ‪.‬‬ ‫‪ ٣٥‬و‪ 4‬ك أ‪1d‬ال أ‪-‬ى ‪ (B‬ز` ا‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺷﻬﻮﺭ‪.‬‬ ‫ﻳﻮﻣﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺷﻬﺮﺍﻥ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ‬ ‫ﻳﻮﻣﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺷﻬﺮﺍﻥ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻣﻮﺭﺍ ﻣﻦ ﺍﻟﺤﺞ‬ ‫ﻭﺣﺠﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻥ ﺃﻗﻞ ﺍﻟﺠﻤﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﺃﻥ ‬ ‫ﺗﻜﻮﻥ ﺑﻌﺪ ﻋﺮﻓﺔ؛ ﻣﺜﻞ ﺍﻟﺮﻣﻲ‪ ،‬ﻭﺍﻟﺤﻠﻖ‪ ،‬ﻭﺍﻟﻨﺤﺮ‪ ،‬ﻭﺍﻟﻤﺒﻴﺖ ﺑﻤﻨﻰ‪.‬‬ ‫ﻳﻮﻣﺎ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪.‬‬ ‫ﻭﺣﺠﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﺷﻬﺮﺍﻥ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ‬ ‫ﻭﻓﺎﺋﺪﺓ ﺍﻟﺨﻼﻑ‪ :‬ﺗﺄﺧﻴﺮ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺸﻬﺮ؛ ﻳﻌﻨﻲ ﺃﻥ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﺟﺎﺯ ﺗﺄﺧﻴﺮ ﺍﻟﻄﻮﺍﻑ ﺇﻟﻰ ﺁﺧﺮ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺷﻬﺮﺍﻥ‬ ‫ﻳﻮﻣﺎ ﺃﺟﺎﺯ ﺍﻟﺘﺄﺧﻴﺮ ﺇﻟﻰ ﻋﺸﺮﻳﻦ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺷﻬﺮﺍﻥ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﺃﺟﺎﺯﻩ‬ ‫ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺇﻟﻰ ﺛﻼﺛﺔ ﻋﺸﺮ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺷﻬﺮﺍﻥ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ﺃﻭ ﻋﺸﺮ ﻟﻴﺎﻝ ﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ‪‬‬ ‫ﺣﺪﺍ‪،‬‬ ‫ﺑﻞ ﻳﻄﻮﻑ ﻣﺘﻰ ﺷﺎﺀ ﻣﺎ ﻟﻢ ﻳﺼﺐ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫)‪.[٤٧/٤] (١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪34‬‬ ‫‪ ٣٦‬ا‪U‬ط ا‪ :Y W‬ا)" ت ا ‪:(V‬‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﻣﻴﻘﺎﺕ ﺯﻣﺎﻧﻲ ﻣﺤﺪﺩ ﻷﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺍﻟﺤﺞ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻮﺍﻗﻴﺖ ﻣﻜﺎﻧﻴﺔ‬ ‫ﻭﻗ‪‬ﺘﻬﺎ ﺍﻟﻤﺸﺮﻉ؛ ﺃﻱ‪ :‬ﺣﺪﺩﻫﺎ ﻷﺩﺍﺀ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ‪ ،‬ﻻ ﺗﺼﺢ ﻓﻲ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻭﺍﻟﻤﻴﻘﺎﺕ ﺍﻟﻤﻜﺎﻧﻲ‪ :‬ﻫﻮ ﺍﻟﻤﻴﻘﺎﺕ ﺍﻟﻤﺴﻨﻮﻥ ﻷﻫﻞ ﻛﻞ ﻧﺎﺣﻴﺔ ﺳﻨﻬﺎ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻣﺎ‬ ‫ﺣﺪﻩ ﻟﻌﻠﻤﻪ ﺃﻧﻬﻢ ﺳﻴﺴﻠﻤﻮﻥ‪،‬‬ ‫ﻛﺎﻥ ﻣﻨﻬﺎ ﺃﻫﻞ ﻧﺎﺣﻴﺘﻬﺎ ﻏﻴﺮ ﻣﺴﻠﻤﻴﻦ ﻓﻲ ﺯﻣﺎﻧﻪ ﮊ ﻓﺈﻧﻤﺎ ‬ ‫ﻭﻟﻴﺤﺮﻡ ﻣﻨﻬﺎ ﻣﺴﻠﻢ ﺇﻥ ﺟﺎﺀ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻭﻷﻧﻬﻢ ﻣﺨﺎﻃﺒﻮﻥ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻛﻤﺎ‬ ‫ﺑ ﻴﻨﺖ ﺍﻟﻔﺮﻭﺽ ﻭﺍﻷﺣﻜﺎﻡ ﻟﻠﻤﺸﺮﻛﻴﻦ ﺇﻗﺎﻣﺔ ﻟﻠﺤﺠﺔ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻮﺍﻗﻴﺖ ﻓﻬﻲ ﻋﻠﻰ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ)‪ (١‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ‪، ƒ‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻭﺃﺣﻤﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^‪» :‬ﻭﻗﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻷﻫﻞ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﺫﺍ ﺍﻟﺤﻠﻴﻔﺔ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﺸﺎﻡ ﺍﻟﺠﺤﻔﺔ‪ ،‬ﻭﻷﻫﻞ ﻧﺠﺪ ﻗﺮﻥ ﺍﻟﻤﻨﺎﺯﻝ‪ ،‬ﻭﻷﻫﻞ‬ ‫ﺍﻟﻴﻤﻦ ﻳﻠﻤﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻦ ﻟﻬﻦ‪ ،‬ﻭﻟﻤﻦ ﺃﺗﻰ ﻋﻠﻴﻬﻦ ﻣﻦ ﻏﻴﺮ ﺃﻫﻠﻬﻦ ﻟﻤﻦ ﻛﺎﻥ ﻳﺮﻳﺪ‬ ‫ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺩﻭﻧﻬﻦ ﻓﻤﻬﻠﻪ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺘﻰ ﺃﻫﻞ ﻣﻜﺔ ﻳﻬﻠﻮﻥ‬ ‫ﻣﻨﻬﺎ«)‪.(٢‬‬ ‫‪ *7 ٣٧‬اﻹ‪7‬ام ` ‪4‬ه ا‪1‬ا‪:n)d‬‬ ‫ﻟﻤﺎﺭ ﺑﻬﺎ ﺇﺫﺍ‬ ‫ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻟﺰﻭﻡ ﺍﻹﺣﺮﺍﻡ ﻣﻨﻬﺎ؛ ﺃﻱ‪ :‬ﻣﻦ ﺇﺣﺪﺍﻫﺎ ‪‬‬ ‫ﺃﺭﺍﺩ ﺣﺠ‪ ‬ﺎ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﻭﻫﻲ ﻟﻐﻴﺮ ﻣﻜﻲ ﻭﻣﻘﻴﻢ ﺑﻬﺎ ﻭﻟﻮ ﺃﻗﺎﻡ ﺃﻗﻞ ﻣﻦ ﺳﻨﺔ‪.‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ‪ :‬ﻣﻦ ﺃﻗﺎﻡ ﺑﻤﻜﺔ ﺳﻨﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ‬ ‫ﻓﻠﻴﺤﺮﻡ ﺑﺤﺠﺔ ﻣﻦ ﺗﺤﺖ ﺍﻟﻤﻴﺰﺍﺏ‪ ،‬ﻭﻟﻌﻤﺮﺗﻪ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ‪ ،‬ﻭﺍﻵﻓﺎﻗﻲ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ)‪.(٣‬‬ ‫)‪] (١‬ﺹ ‪ ،[١٠٥‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﻮﺍﻗﻴﺖ ﻭﺍﻟﺤﺮﻡ‪ ،‬ﺡ)‪..(٣٩٦‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﻬﻞ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﺡ)‪ ،(١٥٢٦‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﻮﺍﻗﻴﺖ‬ ‫ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﺡ)‪ ،(١١٨١‬ﻭﺃﺣﻤﺪ ]‪.[١٠٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤١/٤‬ ‪.[٤٢‬‬ ‫‪35‬‬‫ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺤﺞ‬ ‫ﻗﺎﻝ ﮊ ‪» :‬ﻛﻞ ﻣﻦ ﻭﻗﺘﻨﺎ ﻟﻪ ﻣﻴﻘﺎﺗﺎ ﻓﻬﻮ ﻟﻪ ﻭﻟﻤﻦ ﺟﺎﺀ ﻋﻠﻰ ﻃﺮﻳﻘﻪ«)‪ ،(١‬ﻭﻣﻦ‬ ‫ﻣﺜﻼ ﻣﻴﻘﺎﺕ ﻣﻦ ﺳﻠﻚ‬ ‫ﺣﺎﺫﻯ ﻣﻴﻘﺎ ﺗﺎ ﻓﻲ ﺑﺮ ﺃﻭ ﺑﺤﺮ ﻓﻤﻴﻘﺎﺗﻪ ﺍﻟﻤﺤﺎﺫﺍﺓ‪ .‬ﻓﺎﻟﺠﺤﻔﺔ ‬ ‫ﻣﺮ ﺑﻬﺎ ﺃﻭ ﻋﻦ ﻳﻤﻴﻨﻬﺎ ﺃﻭ ﻋﻦ ﻳﺴﺎﺭﻫﺎ ﺃﻭ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺣﻞ‪ ،‬ﻓﻤﻦ ‬ ‫ﻓﻲ ﺍﻟﺒﺮ ﺃﻭ ﺍﻟﺒﺤﺮ ﻓﻠﻴﺤﺮﻡ ﻣﻦ ﻣﻘﺎﺑﻠﻬﺎ ﺃﻭ ﻗﺒﻠﻪ‪.‬‬ ‫‪ ٣٨‬اﻹ‪7‬ام ` * "‪ !o‬ا أو ا‪$‬ة‪:‬‬ ‫ﺍﻟﻤﺎﺭ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﺣﺮﺍﻡ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﻠﻰ‬ ‫‬‫ﺇﺫﺍ ﻟﻢ ﻳﻘﺼﺪ‬ ‫ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻳﺠﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ ﺇﻻ ﻣﺤﺮﻡ«)‪.(٢‬‬ ‫ﻭﺃﺟﻴﺐ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻪ ﺃﺭﺍﺩ ﺃﻻ ﻳﺠﺎﻭﺯﻫﺎ ﻣﺮﻳﺪ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ؛ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻻ ﻣﻌﻨﻰ‬ ‫ﻟﻺﺣﺮﺍﻡ ﺑﻼ ﺣﺞ ﻭﻻ ﻋﻤﺮﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻹﺣﺮﺍﻡ ﻟﻬﻤﺎ‪.‬‬ ‫‪ ") ٣٩‬ت ا( وا")* ‪:E‬‬ ‫ﻣﻘﻴﻤﺎ ﺑﻬﺎ ﻓﻴﺤﺮﻡ ﺑﺤﺞ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻳﺨﺮﺝ ﻟﻠﻌﻤﺮﺓ ﺇﻟﻰ‬ ‫‬‫ﻣﻦ ﻛﺎﻥ ﻣﻜ ‪‬ﻴﺎ ﺃﻭ‬ ‫ﺍﻟﺤﻞ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻭﺍﻟﺠﻌﺮﺍﻧﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺤﺪﻳﺒﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻓﻀﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪» :‬ﺇﻥ ﻋﻠﻰ ﺍﻟﻤﻘﻴﻢ ﺑﻤﻜﺔﻣﻜ ‪‬ﻴﺎ ﺃﻭ ﺃﻓﻘ ‪‬ﻴﺎﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ‬ ‫ﻌﺘﺪ‬ ‫ﺍﻟﺤﻞ ﺑﺨﻄﻮﺓ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺣﺘﻰ ﻃﺎﻑ ﺃﻭ ﺳﻌﻰ ﻟﻢ ﻳ ‬ ‫ﺑﻌﻤﺮﺗﻪ؛ ﻷﻧﻪ ﻟﻢ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻞ ﻭﺍﻟﺤﺮﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﺎﺝ ﻓﻘﺪ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺑﻮﻗﻮﻑ ﻋﺮﻓﺔ؛ ﻷﻧﻬﺎ ﻣﻦ ﺍﻟﺤﻞ)‪.(٣‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺎﻭﺯ ﺃﺣﺪ ﺍﻟﻮﻗﺖ ﺇﻻ‬ ‫ﻣﺤﺮﻡ‪ ،‬ﺡ)‪.(١٥٧٠٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪36‬‬ ‫‪ ٤٠‬اﻹ‪7‬ام ` ‪!2‬ة ` أراد‪ 4‬وأ‪ d‬م ‪: i‬‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺟﺪﺓ ﻟﻴﻘﻴﻢ ﻓﻴﻬﺎ ﺛﻢ ﺑﺪﺍ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﺃﻭ ﻳﻌﺘﻤﺮ ﻓﺈﺣﺮﺍﻣﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻳﺎﻣﺎ ﻓﻼ ﺑﺄﺱ)‪.(١‬‬ ‫ﺃﺣﺮﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﺛﻢ ﺃﻗﺎﻡ ﺑﺠﺪﺓ ‬ ‫‪ ٤١‬اﻹ‪7‬ام `  ن أ‪ ;'4‬دون ا)" ت‪:‬‬ ‫ ﻣﻦ ﻛﺎﻥ ﺃﻫﻠﻪ ﺩﻭﻥ ﺍﻟﻤﻴﻘﺎﺕ ﻓﺄﺭﺍﺩ ﺣﺠ‪ ‬ﺎ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﻓﻠﻴﺤﺮﻡ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺟﺎﺀ ﻟﺤﺎﺟﺔ ﻓﺄﺭﺍﺩ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻓﻠﻴﻬﻞ‪ ،‬ﻭﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫ﺍﻟﺸﺮﺡ)‪» :(٢‬ﻭﻗﺪ ﻳﻜﺮﻩ ﺫﻟﻚ ﻟﻤﺨﺎﻟﻔﺘﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺮﻭ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺷﻮﺍﺫ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻘﻂ‪ ،‬ﻭﻣﻊ ﻣﺎ ﻳﻠﺤﻖ ﻓﺎﻋﻞ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻻ ﻳﺄﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻟﻠﻄﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻭﻻ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ ﻧﻔﺴﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﻠﺰﻣﻪ«‪ ،‬ﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ)‪» :(٣‬ﻭﻣﻦ ﻛﺎﻥ ﺑﻴﺘﻪ ﺩﻭﻥ ﺍﻟﻤﻮﺍﻗﻴﺖ ﻓﺈﻧﻪ ﻳﺤﺮﻡ‬ ‫ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﺣﺘﻰ ﻳﺄﺗﻲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﻣﻜﺔ«‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺣﺮﻡ ﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ)‪.(٤‬‬ ‫ ﻭﻗﺎﻝ ﻋﻠﻲ‪» :‬ﻣﻦ ﺗﻤﺎﻡ ﺣﺞ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﺣﻴﺚ ﺑﺪﺃ«)‪ ،(٥‬ﻭﻋﻦ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻓﻲ ﻗﻮﻟﻪ ‪] ﴾ ¥ ¤ £ ¢ ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻗﺎﻝ‪» :‬ﺃﻥ‬ ‫ﺗﺤﺮﻡ ﻣﻦ ﺩﻭﻳﺮﺓ ﺃﻫﻠﻚ«)‪ ،(٦‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢٨/٤‬‬ ‫)‪.[٤٦/٤] (٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣١/٤‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺗﻌﺠﻴﻞ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ‪‬‬ ‫ﺭﺧﺺ ﺃﻥ ﻳﺤﺮﻡ‬ ‫ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺡ)‪.(١٢٦٧٤‬‬ ‫)‪ (٥‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٦‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ]‪ ،[٣٠٣/٢‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ‬ ‫ﺍﻟﺸﻴﺨﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺟﺎﻩ«‪.‬‬ ‫‪37‬‬‫ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺤﺞ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﺒﻮﻥ ﻟﻤﻦ ﻳﺤﺞ ﺃﻭﻝ ﻣﺮﺓ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﺑﻴﺘﻪ)‪.(١‬‬ ‫‪ ` ٤٢‬أراد أن م  ‪7pB E‬م ‪$‬ة وا‪:\$‬‬ ‫ﺳﻮﺍﺀ ﺃﺧﻄﺄ ﻓﻲ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺃﺣﺪﻫﻤﺎ ﻓﻘﺮﻧﻬﻤﺎ؛ ﻓﻬﻮ ﻋﻠﻰ ﻧﻴﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻀﺮﻩ ﻣﺎ ﺃﺧﻄﺄ ﺑﻪ ﻣﻦ ﺫﻟﻚ ﻧﺴﻴﺎ ﻧﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺩﻭﺩ‪ :‬ﺍﻟﻨﻴﺔ ﻣﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺗﺠﺰﺉ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ)‪.(٢‬‬ ‫‪ ` ٤٣‬أ‪7‬م و* ﱢ‬ ‫'] ‪ B .7‬ت )" ‪:;%‬‬ ‫ﻳﺮﺟﻊ ﺣﺘﻰ ﻳﻠﺒﻲ ﻣﻦ ﻣﻴﻘﺎﺗﻪ)‪.(٣‬‬ ‫‬ ‫‪ `) L‬ا‪ o‬واوة‪:‬‬ ‫‪ ` ٤٤‬أ‪ d‬م ‪   E‬أ  ‪ ،‬و*  و*‬ ‫ﺃﺧﻄﺄ ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﺇﺫﺍ ﺃﺣﺮﻡ ﻗﺒﻞ ﺍﻟﻤﻴﻘﺎﺕ‪.‬‬ ‫‪ ٤٥‬اﻹ‪7‬ام ‪ 3>d‬ا)" ت‪:‬‬ ‫ﺇﺣﺮﺍﻣﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﺷﺎﺀ ﻣﻨﻪ‪ ،‬ﺇﻥ‬ ‫ﺷﺎﺀ ﻣﻦ ﺃﻭﻟﻪ ﻣﻤﺎ ﻳﻠﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﺤﺮﻡ)‪.(٤‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﻞ ﻭﺃﺭﺍﺩ ﺍﻟﻌﻤﺮﺓ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻤﻴﻘﺎﺕ ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﺤﺮﻡ ﺃﺣﺮﻡ‬ ‫ﻣﻦ ﺣﻴﺚ ﻫﻮ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣١/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢٩/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٢/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪38‬‬ ‫ﻭﻣﻦ ﺃﺣﺮﻡ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻭﻗﺘﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻼ ﺑﺄﺱ‬ ‫ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ 2 ` ٤٦‬وز ا)" ت دون إ‪7‬ام‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻣﺤﺮﻣﺎ‪.‬‬ ‫‬‫ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﺣﺘﻰ ﻳﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻳﻠﺒﻲ ﻣﻨﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺤﺮﻡ ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺤﺮﻡ‬ ‫ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻳﻤﻀﻲ‪ ،‬ﻭﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻡ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻭﻟﻮ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺑﻴﻮﺕ ﻣﻜﺔ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺮﺟﻊ‬ ‫ﻣﺤﺮﻣﺎ‪.‬‬ ‫‬‫ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ ﻓﻴﻠﺒﻲ ﻣﻨﻪ‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﻄﻒ ﺑﺎﻟﺒﻴﺖ ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ ﺇﻥ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪.‬‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﺣﺞ ﺣﺠﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﻋﺘﻤﺮ ﻋﻤﺮﺗﻪ ﺗﻠﻚ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺮﺟﻊ ﺇﻟﻰ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﻣﻴﻘﺎﺗﻪ ﺣﺘﻰ ﺃﺗ ‪‬ﻢ ﺣﺠﻪ ﺃﻭ ﻋﻤﺮﺗﻪ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺃﻣﺎ ﻓﺴﺎﺩ‬ ‫ﺣﺠﻪ ﻓﻼ ﺃﻋﻠﻤﻪ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺩﻡ ﻓﻲ ﺗﺮﻛﻪ ﺍﻹﺣﺮﺍﻡ ﻣﻦ‬ ‫ﺍﻟﻤﻴﻘﺎﺕ ﻓﻲ ﻛﻞ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ)‪.(٢‬‬ ‫‪ 2 ` ٤٧‬وز ا)" ت و* م‪ ،‬و‪ 1‬ر‪ K 2‬ف ‪1B‬ت ا‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﺮﻡ ﺣﻴﺚ ﺫﻛﺮ ﻣﻦ ﻧﺴﻴﺎﻥ‪ ،‬ﺃﻭ ﻋﻠﻢ ﻣﻦ ﺟﻬﻞ‪ ،‬ﺃﻭ ﺗﺎﺏ ﻣﻦ ﻋﻤﺪ‬ ‫ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻟﻮ ﻓﻲ ﻣﻜﺔ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(٣‬ﻫﺬﺍ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٠/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٠/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٢/٤‬‬ ‫‪39‬‬‫ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺤﺞ‬ ‫ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻻ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺪﻡ ﻭﻟﻮ ﺭﺟﻊ‪ ،‬ﺇﻻ ﺇﺫﺍ‬ ‫ﻋﺎﻟﻤﺎ ﺑﻘﺒﺢ ﻣﺎ ﻓﻌﻞ ﻓﻔﻴﻪ ﺗﺮﺩﺩ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺇﺫﺍ‬‫‬ ‫ﺟﺎﻫﻼ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯﻩ ‬ ‫ﺟﺎﻭﺯﻩ‬ ‫ﻣﺤﺮﻣﺎ ﻟﻢ ﻳﺴﻘﻂ ﺭﺟﻮﻋﻪ ﻫﺬﺍ ﻋﻨﻪ ﺍﻟﺪﻡ؛‬ ‫‬‫ﺃﺣﺮﻡ ﺑﻌﺪ ﻣﺎ ﺟﺎﻭﺯﻫﻤﺎ ﻭﺭﺟﻊ ﺇﻟﻴﻬﺎ‬ ‫ﻷﻧﻪ ﻗﺪ ﺃﺣﺮﻡ ﺑﻌﺪﻣﺎ ﺟﺎﻭﺯﻫﻤﺎ ﻓﻴﻤﺎ ﻳﻈﻬﺮ‪ ،‬ﻭﺑﻪ ﺻﺮﺡ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻇﺎﻫﺮ‬ ‫ﺑﻌﺾ ﻷﺻﺤﺎﺑﻨﺎ ﺃﻥ‬ ‫ﻛﻼﻡ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺤﻀﺮﻣﻲ ﺃﻧﻪ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺪﻡ‪ ،‬ﻭﻧﺴﺐ ‬ ‫ﻣﻦ ﺃﺣﺮﻡ ﺑﻌﺪ ﺃﻥ ﺗﻌﺪﺍﻩ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻥ ﺭﺟﻊ ﺇﻟﻴﻪ ﻭﺃﻋﺎﺩ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺪﻡ ﺭﺟﻊ ﺃﻭ ﻟﻢ ﻳﺮﺟﻊ‪ ،‬ﺃﺣﺮﻡ ﺑﻌﺪ ﺍﻟﻤﺠﺎﻭﺯﺓ ﺃﻭ ﻟﻢ ﻳﺤﺮﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺩﻡ ﻋﻠﻴﻪ ﻭﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻥ ﺃﺣﺮﻡ ﺑﻌﺪ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﻹﺣﺮﺍﻡ ‬ ‫ﺃﺻﻼ‬ ‫ﻟﺰﻣﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﺤﺞ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺒﻨﺎ«‪.‬‬ ‫‪ 2 ` ٤٨‬ء إ‪ .‬ا)" ت "‪ !o‬ا رة‪:‬‬ ‫ ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(١‬ﺇﻥ ﻣﻦ ﻗﺼﺪﻫﺎﺃﻱ‪ :‬ﻣﻜﺔﻟﺘﺠﺮ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ ﻛﻘﺮﺍﺀﺓﻭﻟﻢ ﻳﺤﺮﻡ ﺃﺳﺎﺀ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺳﺎﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺑﻴﻊ«‪.‬‬ ‫‪ 2 ` ٤٩‬ء إ‪ .‬ا)" ت وﻻ ! ا أو ا‪$‬ة‪:‬‬ ‫ ﻣﻦ ﺃﺗﻰ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻻ ﻳﺮﻳﺪ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻻ ﻣﻌﻨﻰ ﻳﻮﺟﺐ‬ ‫ﻋﻠﻴﻪ ﺳﺒﺐ ﺍﻹﺣﺮﺍﻡ؛ ﻓﻔﻲ ﺣﻴﻨﻪ ﺫﻟﻚ ﻏﻴﺮ ﻣﺨﺎﻃﺐ ﺑﺎﻹﺣﺮﺍﻡ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﻭﺯ‬ ‫ﻭﻳﻬﻞ ﻣﻦ ﻣﻜﺎﻧﻪ‬ ‫‬‫ﺍﻟﻤﻴﻘﺎﺕ ﺛﻢ ﺃﺭﺍﺩ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﻓﻤﻴﻘﺎﺗﻪ ﺣﻴﺚ ﺃﺭﺍﺩ ﺫﻟﻚ‪،‬‬ ‫)‪.[٤٥/٤] (١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪40‬‬ ‫ﺫﻟﻚ ﻻ ﻣﻦ ﻣﻜﺔ؛ ﻷﻥ ﻣﻴﻘﺎﺗﻪ ﻭﺭﺍﺀ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﺯﺍﻝ ﻋﻨﻪ ﺣﻜﻢ ﻣﻴﻘﺎﺗﻪ ﻟﺰﻭﺍﻝ‬ ‫ﺣﻜﻢ ﺍﻹﺣﺮﺍﻡ ﻋﻨﻪ‪.‬‬ ‫ ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ ﻓﻴﺤﺮﻡ ﻣﻨﻪ؛ ﻷﻥ ﻋﻠﻴﻪ‬ ‫ﺣﻜﻢ ﻣﻴﻘﺎﺗﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﻴﻘﺎﺗﻪ ﺣﻴﺚ ﺃﺭﺍﺩ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﺃﺻﺢ)‪.(١‬‬ ‫‪ ٥٠‬اﻹ‪7‬ام ` )" ت ‪:;% ") )t‬‬ ‫ ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(٢‬ﻭﺟﺎﺯ ﻷﻫﻞ ﻛﻞ ﻧﺎﺣﻴﺔ ﺃﻥ ﻳﺤﺮﻡ ﻭﺇ ﻥ ﻣﻦ ﻣﻴﻘﺎﺕ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﺳﻮﺍﺀ ﺟﺎﺀ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ ﺑﺪﻭﻥ ﺃﻥ ﻳﺠﺎﻭﺯ ﻣﻴﻘﺎﺕ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ‬ ‫ﺟﺎﻭﺯ ﻣﻴﻘﺎﺗﻪ ﺛﻢ ﺃﺣﺮﻡ ﻣﻦ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ؛ ﻣﺜﻞ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻤﺪﻧﻲ ﺫﺍ ﺍﻟﺤﻠﻴﻔﺔ‬ ‫ﻭﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺠﺤﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺍﻟﻤﻮﺍﻗﻴﺖ ﺍﻟﺘﻲ‬ ‫ﻭﻗﺘﻬﺎ ﮊ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻻ ﻳﺠﻲﺀ ﻃﺮﻳﻖ ﺃﻫﻠﻬﺎ ﺑﻌﺪ ﻣﺠﺎﻭﺯﺗﻬﺎ ﻋﻠﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻳﺠﺎﻭﺯ ﻣﻴﻘﺎﺗﻪ ﻭﻳﻤﺮ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻃﺮﻳﻘﻪ ﻋﻠﻰ ﻣﻴﻘﺎﺕ ﺁﺧﺮ ﻟﺤﺎﺟﺔ‬ ‫ﺃﻣﺮﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺆﺧﺮ ﺍﻹﺣﺮﺍﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻳﺪﻭﺭ ﻣﻦ ﻭﺍﺣﺪ‬ ‫‬ ‫ﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺍﻵﺧﺮ ﻟﻠﺜﺎﻟﺚ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﺃﻭ ﻳﺤﺎﺫﻱ ﻓﻠﻪ ﺃﻥ ﻳﺆﺧﺮ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺇﻟﻰ ﺍﻷﺧﻴﺮ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﻣﻦ ﺟﺎﻭﺯ ﻣﻴﻘﺎﺗﻪ ﻭﻫﻮ ﻣﺴﺎﻓﺮ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻭﺃﺣﺮﻡ‬ ‫ﻣﻦ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺘﺒﺎﺩﺭ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺨﺮﺝ ﻟﻠﺤﺞ‪ ،‬ﺑﻞ ﻗﺼﺪ ﺑﺨﺮﻭﺟﻪ ﺍﻟﻤﻴﻘﺎﺕ ﺍﻵﺧﺮ ﻟﺤﺎﺟﺔ ﻭﻧﻮﻯ‬ ‫ﺇﺫﺍ ﻗﻀﻰ ﺣﺎﺟﺘﻪ ﻓﻴﻪ ﺳﺎﻓﺮ ﻟﻠﺤﺞ ﻣﻨﻪ ﻓﻼ ﺇﺣﺮﺍﻡ ﻋﻠﻴﻪ ﻣﻦ ﻣﻴﻘﺎﺗﻪ ﻣﻄﻠﻘﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٢/٤‬‬ ‫)‪.[٤٦ ،٤٥/٤] (٢‬‬ ‫‪41‬‬‫ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺤﺞ‬ ‫ﻭﻣﻦ ﻳﺼﻞ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ ﻗﺒﻞ ﻣﻴﻘﺎﺗﻪﻛﺄﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻓﻲ ﻃﺮﻳﻘﻬﻢ ‪:‬‬ ‫ ﻟﺰﻣﻪ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻖ ﻋﻨﺪﻱ‪.‬‬ ‫ ﻭﻗﺎﻟﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺄﺧﻴﺮ ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ ﺇﻥ ﻛﺎﻥ ﻳﺠﻮﺯ ﻋﻠﻴﻬﺎ ﻛﻤﺎ‬ ‫ﻓﻲ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻭﺇﻻ ﻟﺰﻣﻪ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﻣﻴﻘﺎﺕ ﻏﻴﺮﻩ ﻛﺎﻟﻌﺮﺍﻗﻲ ﻳﻤﺮ ﺑﺬﻱ ﺍﻟﺤﻠﻴﻔﺔ‪.‬‬ ‫ ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﻌﻴﻦ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ‬ ‫ﺍﻷﻭﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻳﺴﺘﺤﺒﻮﻥ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺍﻷﻭﻝ ﺇﻥ ﻛﺎﻥ ﻟﻐﻴﺮﻩ‬ ‫ﺧﺮﻭﺟﺎ ﻣﻦ ﺍﻟﺨﻼﻑ‪.‬‬ ‫‬ ‫✾✾✾‬ ‫‪42‬‬ ‫‪ 7‬اأة وا‪(>o‬‬ ‫وا‪ ;)'/ .c‬وا ‪1‬ن‬ ‫‪ 7 ٥١‬اأة و‪ u 7 (4‬أو ‪ LV‬ء‪:‬‬ ‫ﻧﺒﻴﻦ ﺣﻜﻤﻬﺎ ﻓﻴﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ﻟﻠﻤﺮﺃﺓ ﺍﻟﺤﺎﺋﺾ ﺻﻮﺭ ﻣﺘﻌﺪﺩﺓ‪ ،‬‬ ‫‪ ١‬ ﺇﺫﺍ ﻗﺎﻣﺖ ﺑﺎﻹﺣﺮﺍﻡ ﻭﻫﻲ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ﻓﺈﻧﻬﺎ ﺗﻐﺘﺴﻞ ﻭﺗﺴﺘﺜﻔﺮ ﺑﻤﺎ‬ ‫ﻳﻤﺴﻚ ﺍﻟﺪﻡ ﻣﻦ ﺛﻴﺎﺑﻬﺎ‪ ،‬ﺛﻢ ﺗﻠﺒﺲ ﺛﻴﺎﺑﻬﺎ ﺍﻟﺘﻲ ﺗﺤﺮﻡ ﻓﻴﻬﺎ‪.‬‬ ‫‪ ٢‬ ﺇﺫﺍ ﺩﺧﻠﺖ ﻣﻜﺔ ﻭﻗﻀﺖ ﺣﺠﻬﺎ ﻟﻢ ﺗﻄﻒ ﺑﺎﻟﺒﻴﺖ ﺇﻻ ﻭﻫﻲ ﻃﺎﻫﺮﺓ؛ ﻷﻧﻬﺎ‬ ‫ﻻ ﺗﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻃﻮﺍﻓﻬﺎ ﻭﻻ ﺗﺼﻠﻲ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻣﺴﺘﺤﺎﺿﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻤﺴﻚ ﺑﺸﻲﺀ ﺗﺤﺒﺴﻪ‪ ،‬ﻭﺗﻘﻀﻲ ﻃﻮﺍﻓﻬﺎ‪.‬‬ ‫‪ ٣‬ ﺇﺫﺍ ﺃﺩﺭﻛﻬﺎ ﺍﻟﺤﻴﺾ ﻭﻗﺪ ﻗﻀﺖ ﻃﻮﺍﻓﻬﺎ ﻭﺑﻘﻲ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ‬ ‫ﻭﺍﻟﻤﺮﻭﺓ ﺃﺗﻤﺖ ﺳﻌﻴﻬﺎ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻭﻫﻲ ﻏﻴﺮ ﻃﺎﻫﺮﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻢ ﺗﺮﻛﻊ‬ ‫ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﺣﺘﻰ ﺃﺩﺭﻛﻬﺎ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ ﻭﻫﻲ ﻣﻘﻴﻤﺔ ﺑﻤﻜﺔ ﻧﻈﺮﺕ ﺣﺘﻰ‬ ‫ﺗﻄﻬﺮ‪ ،‬ﺛﻢ ﺗﻐﺘﺴﻞ ﻭﺗﺮﻛﻊ‪ ،‬ﻭﺗﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪.‬‬ ‫‪ ٤‬ ﺇﻥ ﺃﻋﺠﻠﻬﺎ ﺃﺻﺤﺎﺑﻬﺎ ﻓﻲ ﺍﻟﻨﻔﺮ ﺳﻌﺖ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﺃﺣﻠﺖ‪،‬‬ ‫ﻭﺭﻛﻌﺖ ﺭﻛﻌﺘﻴﻦ ﺣﻴﺚ ﺷﺎﺀﺕ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺩﻡ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻋﻤﺮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻄﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻟﻠﺤﺞ؛ ﻓﺈﻥ ﺭﻛﻌﺘﻬﻤﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﻄﺄﻫﺎ‬ ‫ﺯﻭﺟﻬﺎ ﻗﺒﻞ ﺭﻛﻮﻋﻬﺎ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻓﻌﻠﻴﻬﺎ ﺩﻡ‪ ،‬ﻭﻟﺘﺮﻛﻊ ﺣﻴﺚ ﺷﺎﺀﺕ ﻓﻲ ﺍﻟﺤﻞ ﺃﻭ‬ ‫ﺍﻟﺤﺮﻡ ﺇﻻ ﺃﻥ ﻳﻄﺄﻫﺎ ﺯﻭﺟﻬﺎ‪.‬‬ ‫‪43‬‬‫ﺣﺞ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫‪ ٥‬ ﺇﻥ ﺃﺣﺮﻣﺖ ﺍﻣﺮﺃﺓ ﺑﻌﻤﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﻣﻜﺔ ﻟﻢ ﻳﻤﻜﻨﻬﺎ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‬ ‫ﻣﻦ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺀ ﻭﻗﺖ ﺍﻟﺤﺞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﺃﺣﺮﻣﺖ ﺑﺎﻟﺤﺞ‪،‬‬ ‫ﻭﺍﺣﺪﺍ ﻟﺤﺠﻬﺎ ﻭﻋﻤﺮﺗﻬﺎ ﺇﺫﺍ‬ ‫‬‫ﻭﺳﻌﻴﺎ‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﻭﻗﻀﺖ ﺣﺠﻬﺎ‪ ،‬ﻭﺗﻄﻮﻑ ﻃﻮﺍﻓﺎ‬ ‫ﻃﻬﺮﺕ‪.‬‬ ‫‪ ٦‬ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﻔﺴﺎﺀ ﺳﺒﻴﻠﻬﺎ ﺳﺒﻴﻞ ﺍﻟﺤﺎﺋﺾ ﻓﻲ ﺍﻟﺤﺞ؛ ﺗﻘﻒ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺗﻔﻌﻞ‬ ‫ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ ﺇﻻ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ؛ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺣﺘﻰ ﺗﻄﻬﺮ ﻭﺗﻐﺘﺴﻞ‪.‬‬ ‫‪ ٧‬ ﺃﻣﺎ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻓﻲ ﺍﻟﺤﺞ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻄﺎﻫﺮﺓ؛ ﺗﻐﺘﺴﻞ ﻭﺗﺤﺮﻡ‪ ،‬ﻭﺗﻔﻌﻞ‬ ‫ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺤﺎﺝ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻄﻮﺍﻑ ﺍﻏﺘﺴﻠﺖ ﻭﺻﻠﺖ ﻭﻃﺎﻓﺖ‪ ،‬ﻭﺻﻠﺖ‬ ‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻋﻤﻠﺖ ﺃﻋﻤﺎﻝ ﺍﻟﺤﺞ ﻛﻠﻬﺎ ﺣﺘﻰ ﺗﻘﻀﻲ ﻭﺗﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪،‬‬ ‫ﻭﺗﺨﺮﺝ ﻣﻊ ﺃﺻﺤﺎﺑﻬﺎ‪.‬‬ ‫‪ ٨‬ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻘﺎﺭﻧﺔ ﻭﺍﻟﻤﺘﻤﺘﻌﺔ ﺇﺫﺍ ﺣﺎﺿﺖ ﻭﻟﻢ ﺗﻄﻬﺮ ﻓﺈﻧﻬﺎ ﺗﻘﻴﻢ ﻋﻠﻰ‬ ‫ﺑﺪ ﻟﻬﺎ ﺃﻥ ﺗﺤﺮﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﻓﻲ ﺃﻭﻝ‬ ‫ﺇﺣﺮﺍﻣﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﺤﺮﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﻻ ‬ ‫ﺃﻣﺮﻫﺎ‪ ،‬ﻭﺇﻥ ﺍﻏﺘﺴﻠﺖ ﻓﻼ ﺑﺄﺱ؛ ﻓﺘﻔﻌﻞ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﻤﺤﺮﻣﺔ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﺇﻻ‬ ‫ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﻼ ﺗﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻭﻻ ﺗﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺇﻥ ﻭﻗﻔﺖ ﺑﺒﺎﺏ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺫﻛﺮﺕ ﺍﷲ ﻭﺭﻏﺒﺖ ﺇﻟﻴﻪ ﻓﺤﺴﻦ‪ ،‬ﻭﺗﺤﺮﻡ ﺑﺎﻟﺤﺞ ﺇﻥ ﺷﺎﺀﺕ‪ ،‬ﻭﺗﻐﺘﺴﻞ‬ ‫ﻭﺗﺨﺮﺝ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﻭﺗﻘﻒ ﺑﻌﺮﻓﺔ ﻭﺍﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﻭﺗﺮﻣﻲ ﺍﻟﺠﻤﺎﺭ‪ ،‬ﻭﺗﻘﺼﺮ ﻛﻤﺎ‬ ‫ﺟﻤﻴﻌﺎ ﺣﺘﻰ ﺗﺤﻞ ﻣﺜﻠﻬﻢ‪ ،‬ﺇﻻ ﺍﻟﻄﻮﺍﻑ ﻟﻠﺰﻳﺎﺭﺓ ﻭﺍﻟﺴﻌﻲ‪ ،‬ﻓﺈﺫﺍ‬ ‫‬‫ﻳﻔﻌﻞ ﺍﻟﺤﺠﺎﺝ‬ ‫ﻭﺍﺣﺪﺍ ﻟﺤﺠﻬﺎ ﻭﻋﻤﺮﺗﻬﺎ)‪ ،(١‬ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬ ‫‬‫ﻃﻬﺮﺕ ﺍﻏﺘﺴﻠﺖ ﻭﻃﺎﻓﺖ ﻃﻮﺍﻓﺎ‬ ‫ﺑﺪ ﻟﻬﺎ ﻣﻦ ﺍﻟﻄﻮﺍﻑ‬‫ﺟﻌﻔﺮ ﺇﻟﻰ ﻣﺎ ﺳﺒﻖ ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻭﻗﺪ ﺃﺟﺰﺃ ﺫﻟﻚ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ‬ ‫ﻣﺘﻰ ﻃﻬﺮﺕ«)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٦ ،٥٦٥/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٤٠٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪44‬‬ ‫‪ ٩‬ ﺇﺫﺍ ﻃﺎﻓﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺰﻳﺎﺭﺓ‪ ،‬ﺛﻢ ﺣﺎﺿﺖ ﻗﺒﻞ ﺃﻥ ﺗﺮﻛﻊ‪ ،‬ﻓﺘﺮﺟﻊ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬ ‫ﻭﺗﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﻃﻬﺮﺕﻭﺇﻥ ﻧﻔﺮﺕﻓﻼ ﺗﺮﺟﻊ ﺇﻟﻰ ﺑﻼﺩﻫﺎ ﺣﺘﻰ‬ ‫ﺗﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺗﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪.‬‬ ‫‪ ١٠‬ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺒﻠﻰ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ ﺗﺼﻨﻊ ﻛﻤﺎ ﺗﺼﻨﻊ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪.‬‬ ‫‪ ١١‬ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺤﺮﻣﺔ ﺇﺫﺍ ﺣﺎﺿﺖ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻮﺍﻑ ﻓﺈﻧﻬﺎ ﺗﻔﻌﻞ ﺣﺘﻰ ﺗﻄﻬﺮ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻃﻬﺮﺕ ﺍﻏﺘﺴﻠﺖ ﻭﺑﻨﺖ ﻋﻠﻰ ﻃﻮﺍﻓﻬﺎ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﺣﺘﻰ ﺗﺘﻢ ﻣﺎ ﺑﻘﻲ‪.‬‬ ‫‪ ١٢‬ ﺇﻥ ﻗﺮﻧﺖ ﺍﻟﻤﺤﺮﻣﺔ ﺑﻌﻤﺮﺓ ﺛﻢ ﺣﺎﺿﺖ ﻭﻗﺪ ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ ﻗﺒﻞ ﺃﻥ‬ ‫ﺗﺮﻛﻊ؛ ﻓﺈﻧﻬﺎ ﺗﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﺗﺮﺟﻊ ﺇﻟﻰ ﺑﻼﺩﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﺻ ﻠﺖ‬ ‫ﻭﺑﻌﺾ ﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺃﻥ ﺗﺮﻛﻊ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻔﻌﻞ ﻓﻠﺘﺮﻛﻊ ﺣﻴﺚ‬ ‫‬‫ﺍﻟﺮﻛﻌﺘﻴﻦ‪،‬‬ ‫ﺩﻣﺎ)‪.(١‬‬ ‫ﺷﺎﺀﺕ ﻭﺗﺮﻳﻖ ‬ ‫‪ 7 *7 ٥٢‬ا‪:(>o‬‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺇﻥ ﺣﺞ ﻓﺠﺎﺋﺰ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺇﻥ ﺣﺞ ﺍﻟﺼﺒﻲ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻣﺮﺃﺓ ﺭﻓﻌﺖ ﺇﻟﻰ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻟﻬﺬﺍ ﺣﺞ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻟﻚ ﺃﺟﺮ«)‪ ،(٢‬ﻓﺠﺎﺋﺰ ﺃﻥ‬ ‫ﻳﺤﺞ ﺍﻟﺼﺒﻲ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﺇﺫﺍ ﺑﻠﻎ ﻫﻞ ﺗﻠﺰﻣﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ؟‬ ‫ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻗﺪ ﺃﺟﺰﺃ ﻋﻨﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﻳﺠﺰﺋﻪ‪ ،‬ﻭﻳﺤﺞ ﺇﺫﺍ ﺑﻠﻎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٧/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺻﺤﺔ ﺣﺞ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﺃﺟﺮ ﻣﻦ ﺣﺞ ﺑﻪ‪ ،‬ﺡ)‪.(١٣٣٦‬‬ ‫‪45‬‬‫ﺣﺞ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﻟﻜﻦ ﻟﻮ ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﺑﻠﻎ ﻗﺒﻞ ﻭﻗﻮﻓﻪ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻟﻮﻗﻮﻑ ﻭﻗﺪ ﺑﻠﻎ؛‬ ‫ﺃﺟﺰﺃ ﻋﻨﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﻗﺎﻝ ﺑﺠﻮﺍﺯ ﺍﻟﺤﺞ ﻟﻠﺼﺒﻲ ﺑﻤﺎ ﺭﻭﻱ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪» :‬ﺧﺮﺟﻨﺎ ﻣﻊ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻣﻬﻠ‪‬ﻴﻦ ﺑﺎﻟﺤﺞ ﻭﻣﻌﻨﺎ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺃﻫﻠﻠﻨﺎ ﻋﻨﻬﻢ‪ ،‬ﻭﻟﺒﻴﻨﺎ ﻋﻨﻬﻢ‪،‬‬ ‫ﺣﺘﻰ ﻗﺪﻣﻨﺎ ﻣﻜﺔ‪ ،‬ﻓﻄﻔﻨﺎ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺳﻌﻴﻨﺎ ﺑﺎﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻃﻔﻨﺎ ﻟﻠﺼﺒﻴﺎﻥ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺳﻌﻴﻨﺎ ﻟﻬﻢ«)‪.(١‬‬ ‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺤﺞ ﻟﻠﺼﺒﻲ ﺟﺎﺋﺰ‪ ،‬ﻭﻟﻪ ﺍﻷﺟﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺼﻮﻡ ﺇﺫﺍ ﻗﺪﺭ)‪.(٢‬‬ ‫‪ 7 ٥٣‬ا‪ ;)'/ .c‬وا ‪1‬ن‪:‬‬ ‫‪ ١‬ ﺍﻟﻤﺠﻨﻮﻥ ﻻ ﺣﺞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻻ ﻋﻘﻞ ﻟﻪ ﻓﻐﻴﺮ ﻻﺯﻡ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬ ‫‪ ٢‬ ﻭﻣﻦ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﺒﻴﺖ؛‬ ‫ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻬﻞ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﺣﺘﻰ ﻳﻔﻌﻞ ﻫﻮ ﺫﻟﻚ‪.‬‬ ‫‪ ٣‬ ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ‪ ،‬ﺛﻢ ﻭﻗﻊ ﺑﻪ ﻋﺪﻭ ﻭﺃﺣﺼﺮ‪ ،‬ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﺣﺘﻰ‬ ‫ﺫﻫﺒﺖ ﺃﻳﺎﻡ ﺍﻟﻤﻨﺎﺳﻚ؛‬ ‫ ﻓﺤﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺑﻪ ﻣﻦ ﻣﻜﺔ ﺣﺘﻰ ﻳﺰﻭﺭ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻒ ﺑﻌﺮﻓﺔ‬ ‫ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻭﺟﻮﻩ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺡ)‪ .(١٢١٣‬ﺩﻭﻥ ﺯﻳﺎﺩﺓ‪» :‬ﻭﺃﻫﻠﻠﻨﺎ ﻋﻨﻬﻢ‪...‬‬ ‫ﺇﻟﺦ«‪ ،‬ﻭﻟﻢ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﻋﻨﺪ ﻣﺴﻠﻢ ﻭﻻ ﻋﻨﺪ ﻏﻴﺮﻩ‪.‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]ﺹ ‪ ،[١٢٩٣ ،١٢٩٢‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٥١ ،٥٥٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪46‬‬ ‫ﻓﺄﻫﻞ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﺤﺞ ﻭﻭﻗﻔﻮﺍ ﺑﻪ‬ ‫‬‫ﺃﻡ ﺍﻟﺒﻴﺖ ﻭﺃﻏﻤﻲ ﻋﻠﻴﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‬ ‫ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ ﻓﺬﻟﻚ ﻳﺠﺰﺋﻪ‪ ،‬ﻭﺇﻥ ﻋﺎﻓﺎﻩ ﺍﷲ ﺣﺞ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺬﻟﻚ ﻗﺎﻝ‬ ‫ﺍﻟﺮﺑﻴﻊ ‪. 5‬‬ ‫‪ ٤‬ ﻭﻣﻦ ﺫﻫﺐ ﺑﻪ ﺍﻟﻨﻮﻡ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻓﻲ ﻣﻨﻰ ﺣﺘﻰ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ؛‬ ‫ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻣﻐﻠﻮﺏ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫‪ ٥‬ ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻭﻫﻮ ﺳﻜﺮﺍﻥ؛‬ ‫ ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﻷﻧﺴﺐ؛ ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ ﺫﻟﻚ ﺍﻟﻤﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٥١ ،٥٥٠/٤‬‬ ‫‪47‬‬ ‫ا ‪ `/‬ا‪)c‬‬ ‫‪ *7 ٥٤‬ا ‪ `/‬ا‪:)c‬‬ ‫ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻧﻔﺴﻪ‪ ،‬ﻓﻬﻮ ﻓﺮﺽ ﻋﻴﻦ‬ ‫‬‫ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺤﺞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻟﻜﻦ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ ﻟﺴﺒﺐ ‬ ‫ﻛﺒﺮ ﺃﻭ ﻣﺮﺽﻻ ﻳﺮﺟﻰﺑﺤﺴﺐ ﺍﻟﻈﺎﻫﺮﺍﻟﺒﺮﺀ ﻣﻨﻪ‪.‬‬ ‫ﻟﻜﻦ ﻫﻞ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺾ ﺑﻌﺪﻣﺎ ﺣﺞ ﻋﻨﻪ ﺃﻥ ﻳﺤﺞ ﺑﻨﻔﺴﻪ؟‬ ‫ ﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ)‪.(١‬‬ ‫ﻣﺮﻳﻀﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺤﺞ ﺃﻧﻪ ﻳﻮﺻﻲ‪،‬‬ ‫‬‫ﻗﺎﻝ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ)‪» :(٢‬ﻭﻣﻦ ﻛﺎﻥ‬ ‫ﻣﺮﺿﺎ ﻻ ﻳﺒﺮﺃ‬ ‫‬‫ﻣﺮﻳﻀﺎ‬ ‫‬‫ﻓﺈﻥ ﻣﺎﺕ ﺣﺞ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﺻﺢ ﺣﺞ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻛﺒﻴﺮﺍ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺤﺞ ﻭﻻ ﻳﺴﺘﻤﺴﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﺞ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﻣﻨﻪ‪ ،‬ﺃﻭ ‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﺨﺜﻌﻤﻴﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ ﻟﻠﻨﺒﻲ ﮊ ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﺃﺑﻲ ﺷﻴﺦ ﻛﺒﻴﺮ‪،‬‬ ‫ﻭﻗﺪ ﺃﺩﺭﻛﺘﻪ ﻓﺮﻳﻀﺔ ﺍﻟﺤﺞ‪ ،‬ﻭﻻ ﻳﺴﺘﻤﺴﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻓﻬﻞ ﻳﻘﻀﻰ ﻋﻨﻪ؟ ﻓﻘﺎﻝ‬ ‫ﻟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻧﻌﻢ«)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢١ ،٢٠/٤‬‬ ‫)‪.[١٢٩٧ ،١٢٩٦] (٢‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪48‬‬ ‫ﻭﻓﻲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻗﺎﻝ‪» :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ﺩﻳﻦ ﺃﻛﻨﺖ ﻗﺎﺿﻴﺘﻪ‬ ‫)‪(١‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﻋﻨﻪ؟ ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺪﻳﻦ ﺍﷲ ﺃﺣﻖ ﺃﻥ ﻳﻘﻀﻰ« ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ‬ ‫ﻋﻦ ﺭﺟﻞ ﻋﻘﻴﻠﻲ ﺃﻧﻪ ﻗﺎﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﺃﺑﻲ ﺷﻴﺦ ﻛﺒﻴﺮ‪،‬‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺣﺞ ﻋﻦ ﺃﺑﻴﻚ ﻭﺍﻋﺘﻤﺮ«)‪ ،(٢‬ﻓﻔﻲ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺤﺞ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻄﻴﻖ ﺍﻟﺤﺞ ﻣﻦ ﺍﻟﻜﺒﺮ‬ ‫ﻭﺍﻟﻤﺮﺽ«‪.‬‬ ‫‪ *7 ٥٥‬ا ‪ `/‬ا)‪:n‬‬ ‫ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻤﻴﺖ ﺟﺎﺋﺰ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺃﻧﺤﺞ‬ ‫ﻋﻦ ﺃﺑﻮﻳﻨﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ«‪.‬‬ ‫‪:;)7 `/ 7 ` ;1"  ٥٦‬‬ ‫ﻭﻣﻦ ﺣﺞ ﻋﻦ ﺣﻤﻴﻤﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺮﻡ ﻓﻠﻴﻘﻞ‪ :‬ﻟﺒﻴﻚ ﻋﻦ ﻓﻼﻥ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺈﻧﻬﺎ‬ ‫ﺗﺠﺰﺋﻪ‪ ،‬ﻭﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﻮﺍﻗﻴﺖ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺗﻘﺒﻞ ﻣﻦ ﻓﻼﻥ ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻧﻪ ﻣﻦ‬ ‫ﺍﻟﺼﺎﻟﺤﻴﻦ)‪.(٣‬‬ ‫‪- ` ٥٧‬ج  ‪)t `/‬ه ‪B‬ض‪:‬‬ ‫ﺍﻟﺤﺠﺔ ﻣﻦ ﻳﺤﺞ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﺞ ﻣﻦ ﻋﺎﻣﻪ؛ ﻓﻌﻠﻰ ﻗﻮﻝ‪ :‬ﻳﻌﻄﻲ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺷﺮﻁ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺒﺴﻬﺎ ﺣﺘﻰ ﻳﺼﺢ ﻭﻳﺤﺞ ﻣﻦ ﺑﻌﺪ ﻣﻦ‬ ‫ﻗﺎﺑﻞ)‪.(٤‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٩٧/٢‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٩٧/٢‬‬ ‫‪49‬‬‫ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ‬ ‫‪ *7 ٥٨‬أ‪ -‬اﻷ‪2‬ة ‪ .'/‬ا‪:‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺃﻣﺮ ﺍﻟﺤﺠ‪ ‬ﺔ؛ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺃﺧﺬﻫﺎ ﺑﺎﻷﺟﺮﺓ ﺇﻟﻰ ﻣﺪﺓ ﻓﺄﺭﺍﺩ‬ ‫ﺍﻟﺤﺠﺔ ﺃﺟﺰﺃ‪ ،‬ﻭﻭﺟﺐ ﻟﻪ ﺍﻷﺟﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺆﺩ ﻟﻪ ﻓﻼ ﺃﺟﺮﺓ ﻟﻪ ﺇﻻ ﺑﺘﻤﺎﻡ‬ ‫ﺫﻟﻚ)‪.(١‬‬ ‫‪ ` *7 ٥٩‬أ‪ -‬ا ‪ N E‬ن‪:‬‬ ‫ﻣﻦ ﺃﺧﺬ ﺍﻟﺤﺠﺔ ﺑﻀﻤﺎﻥ ﻓﻘﺪ ﻟﺰﻣﻪ ﻓﻲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﻪ ﺍﻟﻤﻮﺕ‬ ‫ﺃﻭﺻﻰ ﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﺤﻴﺎ ﻭﺍﻟﻤﻤﺎﺕ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻫﺎ ﺑﺄﻧﻪ ﻣﺤﺘﺴﺐ ﺃﻣﻴﻦ‪،‬‬ ‫ﻓﺬﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻋﻠﻴﻪ ﺭﺩ ﻣﺎ ﻓﻀﻞ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ)‪.(٢‬‬ ‫‪ .Z$% ` ٦٠‬أ‪2‬ة ا ‪E‬؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﻦ ﻳﻌﻄﻰ ﺃﺟﺮﺓ ﺍﻟﺤﺠﺔ‪:‬‬ ‫ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻻ ﺗﻌﻄﻰ ﺇﻻ ﺍﻟﺜﻘﺔ ﺍﻷﻣﻴﻦ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﺃﻭ ﻋﺪﻝ ﻣﺼﺪﻕ؛ ﺇﺫ‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﺗﻤﻦ ﻋﻠﻰ ﺍﻷﻣﺎﻧﺔ ﻏﻴﺮ ﺍﻷﻣﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﻭﺭﺟﻊ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺣﺠﺒﺖ‬ ‫ﻗﺒﻞ ﻣﻨﻪ‪ ،‬ﺻﺪﻕ ﻭﺃﻋﻄﻲ ﺍﻷﺟﺮﺓ‪.‬‬ ‫ ﻭﺃﺟﺎﺯ ﻗﻮﻡ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺸﻬﺪ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﻮﻗﻮﻑ ﻭﺍﻟﺰﻳﺎﺭﺓ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(٣‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺘﻠﻒ ﻓﻲ ﺛﺒﻮﺕ ﺍﻷﺟﺮ ﻟﻠﻤﺤﺠﻮﺝ‬ ‫ﻣﻌﺎ ﺇﺫﺍ ﺃﺧﺬ ﻣﺎ ﻟﻢ ﻳﺤﺞ ﺑﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻷﻫﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻴﻤﻦ‬ ‫ﻋﻨﻪ ﻭﺍﻟﺤﺎﺝ ‬ ‫ﻣﺎﻻ ﻓﻴﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﻪ ﻋﻠﻰ ﺃﻥ ﻳﺤﺞ‪ :‬ﻫﻞ ﺃﺟﺮﻫﺎ ﻟﻠﺤﺎﺝ؟ ﻭﻟﻠﻤﻮﺻﻲ ﺃﺟﺮ‬‫ﺃﺧﺬ ‬ ‫ﻭﺭ ﺟﺢ ﻗﻮﻻﻥ‪ ،‬ﻭﺣﺪﻳﺚ ﺩﺧﻮﻝ‬ ‫ﺍﻟﻤﻌﻮﻧﺔ ﺑﺎﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻟﻸﺟﻴﺮ ﻣﺎ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٩٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٤/٤‬‬ ‫)‪.[٢٦ ،٢٥/٤] (٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪50‬‬ ‫ﺍﻟﺜﻼﺛﺔ ﺍﻟﺠﻨﺔ؛ ﺍﻟﻤﻮﺻﻲ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﻤﻨ ‪‬ﻔﺬ‪ ،‬ﻭﺍﻟﺨﺎﺭﺝ ﺑﻬﺎ‪ ،‬ﺩﺍﻝ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺔ ﻓﻲ‬ ‫ﺍﻷﺟﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻗﻮﻝ‪ :‬ﺍﻷﺟﺮ ﻟﻠﺤﺎﺝ ﻭﺍﻟﻤﺤﺠﻮﺝ ﻋﻨﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﺍﻷﺟﺮ ﻟﻠﻤﻨﻔﺬ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﺍﻟﺜﻼﺛﺔ ﺷﺮﻛﺎﺀ ﻓﻲ ﺍﻷﺟﺮ؛ ﻟﺤﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻓﻲ ﺩﺧﻮﻝ‬ ‫ﺍﻟﺜﻼﺛﺔ ﺍﻟﺠﻨﺔ ﺑﺴﺒﺐ ﺍﻟﺤﺠﺔ ﺍﻟﻮﺍﺣﺪﺓ؛ ﺇﺫ ﻛﺎﻧﺖ ﺳﻌﺎﺩﺗﻬﻢ ﻣﺴﺒﺒﺔ ﻋﻨﻬﺎ ﻋﻨﺪ‬ ‫ﺍﷲ ‪ ، 4‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﻷﺟﺮ ﻳﺜﺒﺖ ﻟﻠﺜﻼﺛﺔ‪ :‬ﺍﻟﺤﺎﺝ‪ ،‬ﻭﺍﻟﻤﺤﺠﻮﺝ ﻋﻨﻪ‪،‬‬ ‫ﻭﺍﻟﻤﻨﻔﺬ‪.‬‬ ‫‪1>v E)) ٦١‬ت اﻷ‪:2‬‬ ‫ﺃﻥ ﻳﻨﻮﻱ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻧﻲ ﻣﻊ ﺃﺧﺬﻱ ﺍﻷﺟﺮﺓ ﻗﺪ ﻗﺼﺪﺕ ﻓﻲ ﺫﻟﻚ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺭ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺤﺠﻮﺝ ﻋﻨﻪ ﻏﻴﺮ ﻣﺘﻮ ﻟﻰ‪ ،‬ﻭﻳﻨﻮﻱ‪ :‬ﺇﻧﻲ ﻣﻊ ﺃﺧﺬﻱ ﺍﻷﺟﺮﺓ‬ ‫ﺃﻗﺼﺪ ﺧﻼﺹ ﻫﺬﺍ ﺍﻟﻤﺘﻮ ﻟﻰ ﻣﻤﺎ ﺷﻐﻠﺖ ﺑﻪ ﺫﻣﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺞ)‪.(٢‬‬ ‫‪ ٦٢‬إذا ‪%‬ك ‪ u$‬اﻷ‪2‬ة ‪ n>W 34‬ا‪1W‬اب؟‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ‬ ‫ﻭﺇﻥ ﺗﺮﻙ ﻟﻬﻢ ﺑﻌﺾ ﺍﻷﺟﺮﺓ ﻓﻼ ﺧﻔﺎﺀ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺜﻮﺍﺏ ‬ ‫ﺃﻳﻀﺎ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^‪» :‬ﺇﺫﺍ ﺣﺞ ﺍﻷﺟﻴﺮ ﺑﺎﻟﻜﺮﺍﺀ ﻓﻘﺪ ﺗﻢ ﺣﺠﻪ«‪ ،‬ﺛﻢ ﺗﻼ ﻫﺬﻩ‬ ‫‬ ‫ﺍﻵﻳﺔ‪] ﴾  Á À ¿¾ ½ ¼ » º ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(٣)[٢٠٢ :‬‬ ‫)‪ ٢٥/٤ (١‬ ‪.٢٦‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ]‪.[٢٦/٤‬‬ ‫)‪ (٣‬ﺍﻷﺛﺮ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﻳﻠﻴﻪ‪.‬‬ ‫‪51‬‬‫ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ‬ ‫ﺭﺟﻼ ﺟﺎﺀ ﺇﻟﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻓﻘﺎﻝ‪» :‬ﺇﻧﻲ ﺃﻛﺮﻳﺖ‬ ‫‬‫ﺃﻳﻀﺎ ﺃﻥ‬ ‫ﻭﻳﺪﻝ ﻟﺬﻟﻚ ‬ ‫ﺩﺍﺑﺘﻲ‪ ،‬ﻭﺍﺷﺘﺮﻃﺖ ﻋﻠﻴﻬﻢ ﺃﻥ ﺃﺣﺞ ﻓﻬﻞ ﻳﺠﺰﻳﻨﻲ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻝ‬ ‫ﺍﷲ ﻓﻴﻬﻢ‪.(١)﴾  Á À ¿¾ ½ ¼ » º ﴿ :‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﺷﺘﺮﻃﺖ ﻋﻠﻴﻬﻢ ﺃﻥ ﺃﺣﺞ ﻋﻠﻴﻬﺎ؛ ﺑﺄﻥ ﻳﺮﻛﺒﻬﺎ ﺃﻭ ﻳﺤﻤﻞ ﻋﻠﻴﻬﺎ ﻣﻌﻬﻢ‪،‬‬ ‫ﺃﻭ ﺍﺷﺘﺮﻃﺖ ﻋﻠﻴﻬﻢ ﺃﻥ ﺃﺣﺞ ﺑﻄﻌﺎﻣﻬﻢ ﻭﺷﺮﺍﺑﻬﻢ ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﺣﺘﺎﺝ ﻣﻦ ﻣﺎﻟﻬﻢ ﻓﻲ‬ ‫ﺳﻔﺮﻱ ﻟﻠﺤﺞ ﻣﻌﻬﻢ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻃﺖ ﺃﻥ ﺃﺷﺎﺭﻛﻬﻢ ﻓﻲ ﺍﻷﺟﺮ؛ ﺑﺄﻥ ﻳﺘﺮﻙ ﻟﻬﻢ ﺑﻌﺾ‬ ‫ﺍﻟﺜﻤﻦ ﻓﻲ ﺍﻟﻜﺮﺍﺀ‪ ،‬ﻓﻘﺒﻠﻮﺍ ﺗﺮﻛﻪ ﻟﻬﻢ ﺑﻌﻀﻪ)‪.(٢‬‬ ‫‪- ` ٦٣‬ج ' ‪)t `/‬ه ور‪ ` 2‬ا‪:wZ‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪» :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻭﺇﻥ ﺭﺟﻊ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺆﺩﻳﻬﺎ ﻓﻌﻠﻴﻪ ﺭﺩ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺎﺀ‪ ،‬ﻓﺈﻥ ﺭﺟﻊ ﻣﻦ ﻗﺎﺑﻞ ﻓﺤﺞ ﻓﻘﺪ‬ ‫ﺃﺩﻯ ﻣﺎ ﺍﺳﺘﺆﺟﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻟﻤﻴﺖ ﺑﺎﻟﺤﺞ ﻓﻠﻴﺤﺞ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻌﻤﺮﺓ‬ ‫ﻓﻴﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻭﺻﻰ ﺑﺎﻟﻌﻤﺮﺓ ﻓﻠﻴﻌﺘﻤﺮ ﻋﻨﻪ ﻓﻘﻂ‪ ،‬ﻭﻣﻦ ﺃﻧﻔﺬ ﻭﺻﻴﺔ‬ ‫ﺍﻟﻤﻴﺖ ﻣﻦ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﺻﺪﻗﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺃﺟﺰﺃ ﻋﻦ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻮﺭﺛﺔ‬ ‫ﺃﺧﺬ‬ ‫ﻭﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﻳﺪﺭﻙ ﺫﻟﻚ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﻴﺖ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﻧﻮﻯ ‬ ‫ﺫﻟﻚ‪ ،‬ﺍﻫ «)‪.(٣‬‬ ‫ﻭﻣﻤﺎ ﺳﺒﻖ ﻧﺨﺮﺝ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ ١‬ ﻣﻦ ﺧﺮﺝ ﻟﻠﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﻭﺭﺟﻊ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻗﺒﻞ ﺃﻥ ﻳﺆﺩﻳﻬﺎ ﻓﻌﻠﻴﻪ ﺭﺩ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺎﺀ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ]‪ ،[٣٠٥/٢‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ‬ ‫ﺍﻟﺸﻴﺨﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺟﺎﻩ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ]ﺹ ‪.[٢٦‬‬ ‫)‪.[٢٧ ،٢٦/٤] (٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪52‬‬ ‫‪ ٢‬ ﻭﻣﻦ ﺭﺟﻊ ﻋﻠﻰ ﺃﻥ ﻳﺆﺩﻱ ﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻓﻘﺪ ﺃﺩﻯ‬ ‫ﻣﺎ ﺍﺳﺘﺆﺟﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪ ٣‬ ﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻟﻤﻴﺖ ﺑﺎﻟﺤﺞ‪ ،‬ﻓﻠﻴﺤﺞ ﻋﻨﻪ‪.‬‬ ‫‪ ٤‬ ﺇﺫﺍ ﺃﻭﺻﻰ ﺑﺎﻟﻌﻤﺮﺓ‪ ،‬ﻓﻠﻴﻌﺘﻤﺮ ﻋﻨﻪ ﻓﻘﻂ‪.‬‬ ‫‪ ٥‬ ﻣﻦ ﺃﻧﻔﺬ ﻭﺻﻴﺔ ﺍﻟﻤﻴﺖ ﻣﻦ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﺻﺪﻗﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺃﺟﺰﺃ‬ ‫ﻋﻦ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﺨﻠﻴﻔﺔ‪.‬‬ ‫‪ ٦٤‬ا‪K‬وج ` )‪:;/  ` n‬‬ ‫ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﻳﺨﺮﺝ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﻴﺖ ﺍﻟﻤﺤﺠﻮﺝ ﻋﻨﻪ ﺃﻭ ﻗﺒﺮﻩ ﺃﻭ‬ ‫ﻣﺴﺠﺪﻩ‪ ،‬ﺃﻭ ﻣﻦ ﺑﻴﺖ ﺍﻟﺤﻲ ﺃﻭ ﻣﺴﺠﺪﻩ‪ ،‬ﺃﻭ ﻣﻦ ﺑﻠﺪ ﺍﻟﻤﻴﺖ ﻭﺍﻟﺤﻲ ﺃﻭ ﺩﺍﺧﻞ‬ ‫ﺃﻣﻴﺎﻟﻬﻤﺎ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﺇﻥ ﻣﺎﺕ ﻓﻲ ﺳﻔﺮ ﻭﺩﻓﻦ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﺨﺮﻭﺝ ﻣﻦ ﺑﻴﺘﻪ ﺃﻭ‬ ‫ﻣﺴﺠﺪﻩ‪.‬‬ ‫ﻭﻓﻲ ﻣﻨﺎﺳﻚ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪» :‬ﻭﺇﻧﻤﺎ ﻳﺪﻓﻊ ﺍﻟﻮﺭﺛﺔ ﺃﻭ ﺍﻟﻮﺻﻲ ﻭﺻﻴﺔ ﺍﻟﻤﻴﺖ‬ ‫ﺑﺎﻟﺤﺞ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺒﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺼﻼﻩ‪ ،‬ﻭﺇﻥ ﺩﻓﻌﻮﺍ ﻣﻦ ﻏﻴﺮ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻮﺍﺿﻊ ﻣﻦ ﻣﻨﺰﻝ ﺍﻟﻤﻴﺖ ﺃﺟﺰﺃﻩ«)‪.(١‬‬ ‫‪ ٦٥‬ا ‪ `/‬ا‪:;LV `/  * ` )c‬‬ ‫ﻗﺒﻞ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻭﻟﻰ ﺃﻥ‬ ‫‬‫ ﻳﺼﺢ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ ﻣﻤﻦ ﻟﻢ ﻳﺤﺞ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﻳﻜﻮﻥ ﻗﺪ ﺣﺞ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬ ‫ ﻭﻓﻲ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﻻ ﻳﺼﺢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻟﺤﺪﻳﺚ ﺷﺒﺮﻣﺔ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺫﻟﻚ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٢/٤‬‬ ‫‪53‬‬‫ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ‬ ‫ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻓﻲ ﻏﻴﺮ ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ؛ ﻣﺜﻞ ﺃﻥ ﻳﺤﺘﺎﺝ ﻓﻘﻴﺮ ﻭﻳﻀﻄﺮ ﺇﻟﻰ‬ ‫ﺍﻟﺤﺞ ﺑﺄﺟﺮﺓ ﻭﻟﻢ ﻳﺤﺞ ﻗﺒﻞ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬ ‫‪ 7 ٦٦‬ا‪ `/ 32‬اأة وا‪:\$‬‬ ‫ﻳﺠﻮﺯ ﺣﺞ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻟﻘﻮﻟﻪ ﮊ‬ ‫ﺩﻳﻦ‬ ‫ﻟﻠﺨﺜﻌﻤﻴﺔ ﺍﻟﺘﻲ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺤﺞ ﻋﻦ ﺃﺑﻴﻬﺎ‪» :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ‬ ‫ﻓﻘﻀﻴﺘﻪ‪ «...‬ﺇﻟﺦ؟ ﻭﻟﻘﻮﻟﻪ ﮊ ﻟﻠﺬﻳﻦ ﻗﺎﻟﻮﺍ‪» :‬ﺃﻧﺤﺞ ﻋﻦ ﺃﺑﻮﻳﻨﺎ؟ﻳﻌﻨﻮﻥ ﺁﺑﺎﺀﻫﻢ‬ ‫ﻭﺃﻣﻬﺎﺗﻬﻢ ﺍﻟﻤﺴﻠﻤﻴﻦﻧﻌﻢ‪ ،‬ﺣﺠﻮﺍ ﻋﻨﻬﻢ«‪ ،‬ﻓﺈﻥ ﺍﻷﺑﻮﻳﻦ‪ :‬ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺃﺑﻮ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﻬﻢ ﻭﺃﻣﻪ)‪.(١‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ)‪» :(٢‬ﻭﻻ ﺃﺣﺐ ﺃﻥ ﺗﺤﺞ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺟﺎﺋﺰ‬ ‫ﺃﻥ ﺗﺤﺞ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺍﻟﻤﺮﺃﺓ«‪.‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢١/٤‬‬ ‫)‪] (٢‬ﺹ ‪.[١٢٩٨‬‬ ‫‪54‬‬ ‫‪ `C‬اﻹ‪7‬ام‬ ‫‪ 3Lt ٦٧‬اﻹ‪7‬ام‪:‬‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺍﻹﺣﺮﺍﻡ ﺃﻣﺮ ﺑﺎﻟﻐﺴﻞ ﻗﺒﻠﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺤﺪﺛﺎ ﺃﻡ ﻏﻴﺮ ﻣﺤﺪﺙ؛ ﻟﻤﺎ‬ ‫ﺭﻭﺍﻩ ﻣﺎﻟﻚ)‪ (١‬ﻋﻦ ﻧﺎﻓﻊ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ^ »ﻛﺎﻥ ﻳﻐﺘﺴﻞ ﻹﺣﺮﺍﻣﻪ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺤﺮﻡ‪ ،‬ﻭﻟﺪﺧﻮﻟﻪ ﻣﻜﺔ‪ ،‬ﻭﻟﻮﻗﻮﻓﻪ ﻋﺸﻴﺔ ﻋﺮﻓﺔ«‪.‬‬ ‫ﻭﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ)‪ (٢‬ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﻳﻮﺏ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ^ ﺇﺫﺍ‬ ‫ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﺛﻢ ﻳﺒﻴﺖ ﺑﺬﻱ ﻃﻮﻯ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻪ ﺍﻟﺼﺒﺢ‬ ‫ﻭﻳﻐﺘﺴﻞ‪ ،‬ﻭﻳﺤﺪﺙ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ«‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻏﺘﺴﺎﻝ ﻣﺸﺮﻭﻉ‬ ‫ﻟﻠﻨﺴﺎﺀ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ﻛﻤﺎ ﺷﺮﻉ ﻟﻠﺮﺟﺎﻝ؛ ﻷﻧﻪ ﻧﺴﻚ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺣﻖ ﺍﻟﺤﺎﺋﺾ‬ ‫ﻭﺍﻟﻨﻔﺴﺎﺀ ﺁﻛﺪ؛ ﻟﻮﺭﻭﺩ ﺍﻟﺨﺒﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ »ﺃﻣﺮ ﺃﺳﻤﺎﺀ ﺑﻨﺖ‬ ‫ﻋﻤﻴﺲ ﻭﻫﻲ ﻧﻔﺴﺎﺀ ﺃﻥ ﺗﻐﺘﺴﻞ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ«)‪.(٣‬‬ ‫)‪] (١‬ﺹ ‪ ،[٣٢٢‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻐﺴﻞ ﻟﻺﻫﻼﻝ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻻﻏﺘﺴﺎﻝ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‪ ،‬ﺡ)‪ ،(١٥٧٣‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪،‬‬ ‫ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻤﺒﻴﺖ ﺑﺬﻱ ﻃﻮﻯ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺩﺧﻮﻝ ﻣﻜﺔ‪ ،‬ﻭﺍﻻﻏﺘﺴﺎﻝ ﻟﺪﺧﻮﻟﻬﺎ‪ ،‬ﻭﺩﺧﻮﻟﻬﺎ‬ ‫ﻧﻬﺎﺭﺍ‪ ،‬ﺡ)‪.(١٢٥٩‬‬ ‫‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺇﺣﺮﺍﻡ ﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﺍﺳﺘﺤﺒﺎﺏ ﺍﻏﺘﺴﺎﻟﻬﺎ ﻟﻺﺣﺮﺍﻡ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﺎﺋﺾ‪،‬‬ ‫ﺡ)‪.(١٢١٠‬‬ ‫‪55‬‬‫ﺳﻨﻦ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ ٦٨‬ا‪:; ])Z‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺃﻥ ﺍﻟﻤﺤﺮﻡ ﻳﺆﻣﺮ ﺃﻥ ﻳﺪﻫﻦ ﺑﺪﻫﻦ‬ ‫ﻻ ﻃﻴﺐ ﻓﻴﻪ ﻗﺒﻞ ﻏﺴﻠﻪ ﻹﺣﺮﺍﻣﻪ؛ ﻣﺜﻞ ﺧﻞ ﺃﻭ ﺯﻳﺖ‪ ،‬ﻭﻻ ﻳﺪﻫﻦ ﺑﺪﻫﻦ ﻓﻴﻪ ﻃﻴﺐ‬ ‫ﻳﺒﻘﻰ ﺃﺛﺮﻩ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ‪.‬‬ ‫ﻃﻴﺒﺎ ﻓﻴﻪ ﺩﻫﻦ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺛﻢ ﺃﺣﺮﻡ ﻭﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﻄﻴﺐ ﺑﻌﻴﻨﻪ؛‬ ‫ﻓﺈﻥ ﻓﻌﻞ ﻭﻣﺲ ‬ ‫ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﺠﺰﺍﺀ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﺇﺫﺍ ﻣﺲ ﺍﻟﻄﻴﺐ ﻋﻠﻰ ﺍﻟﻌﻤﺪ‪.‬‬ ‫ﻭﺇﻥ ﻏﺴﻞ ﺍﻟﻄﻴﺐ ﺣﺘﻰ ﻳﺬﻫﺐ ﺃﺛﺮﻩ ﻭﺑﻘﻴﺖ ﺭﺍﺋﺤﺘﻪ؛‬ ‫ ﻓﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻻ ﺟﺰﺍﺀ ﻋﻠﻴﻪ ﻓﻲ ﻃﻴﺐ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ﻋﻨﻪ)‪.(١‬‬ ‫ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ‪:‬‬ ‫ﻣﺎ ﺭﻭﻱ »ﺃﻥ ‬ ‫ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﮊ ﻭﻫﻮ ﺑﺎﻟﺠﻌﺮﺍﻧﺔ ﻭﻋﻠﻴﻪ ﺟﺒﺔ ﻭﻋﻠﻴﻪ ﺃﺛﺮ‬ ‫ﺍﻟﺨﻠﻮﻕ)‪ ،(٢‬ ﺃﻭ ﻗﺎﻝ‪ :‬ﺻﻔﺮﺓ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﮊ ‪ :‬ﺍﺧﻠﻊ ﻋﻨﻚ ﺍﻟﺠﺒﺔ‪ ،‬ﻭﺍﻏﺴﻞ ﺃﺛﺮ‬ ‫ﺍﻟﺨﻠﻮﻕ‪ ،‬ﻭﺍﺻﻨﻊ ﻓﻲ ﻋﻤﺮﺗﻚ ﻛﻤﺎ ﺗﺼﻨﻊ ﻓﻲ ﺣﺠﻚ«)‪.(٣‬‬ ‫ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ‪:‬‬ ‫‬ ‫ﺟﺎﻫﻼ ﺑﺘﺤﺮﻳﻢ ﺫﻟﻚ‪،‬‬ ‫ﺃﻧﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﻳﺄﻣﺮﻩ ﮊ ﺑﺎﻟﻔﺪﻳﺔ؛ ﻷﻧﻪ ﻛﺎﻥ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺳﻲ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﺪﻳﺔ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٥٨/٤‬‬ ‫)‪ (٢‬ﺍﻟﺨﻠﻮﻕ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺨﺎﺀ‪ ،‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻄﻴﺐ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ]‪.[١٢٤٧/٢‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻳﻔﻌﻞ ﻓﻲ ﺍﻟﻌﻤﺮﺓ ﻣﺎ ﻳﻔﻌﻞ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﺡ)‪،(١٧٨٩‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺒﺎﺡ ﻟﻠﻤﺤﺮﻡ ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺒﺎﺡ‪ ،‬ﻭﺑﻴﺎﻥ ﺗﺤﺮﻳﻢ‬ ‫ﺍﻟﻄﻴﺐ ﻋﻠﻴﻪ‪ ،‬ﺡ)‪.(١١٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪56‬‬ ‫ ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻤﺲ ﺍﻟﻄﻴﺐ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ ﺑﻴﻮﻡ‪.‬‬ ‫ ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﻘﻲ ﺍﻟﻄﻴﺐ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ‬ ‫ﺑﻴﻮﻣﻴﻦ‪.‬‬ ‫ﺛﻮﺑﺎ‬ ‫ﻭﻻ ﻳﻄﻴﺐ ﺛﻴﺎﺑﻪ ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻻ ﻋﻨﺪ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻻ ﺑﻌﺪﻩ‪ ،‬ﻭﻻ ﻳﻠﺒﺲ ‬ ‫ﻓﻴﻪ ﺩﺧﻨﺔ ﺣﺘﻰ ﻳﻐﺴﻠﻪ؛ ﻷﻥ ﻋﻤﺮ ‪ ƒ‬ﻧﻬﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺫﻟﻚ ﻣﻌﺎﻭﻳﺔ‪،‬‬ ‫ﻃﻴﺒﺎ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺍﻏﺴﻠﻪ ﻋﻨﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻷﻥ ﺃﺷﻢ ﺭﻳﺢ ﺑﻌﻴﺮ ﻣﻬﻨﺄ ﺃﺣﺐ ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺷﻢ ‬ ‫ﻣﻦ ﻣﺤﺮﻡ‪ ،‬ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﻣﺮ ﺑﻐﺴﻠﻪ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻷﻥ ﺃﺟﺪ ﺭﻳﺢ ﺍﻟﺤﻨﺎﺀ‬ ‫ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺟﺪ ﺭﻳﺢ ﺍﻟﻄﻴﺐ«)‪.(١‬‬ ‫ﺃﺣﺐ ‬ ‫ﻭﻻ ﻳﻤﺴﻚ ﺭﺃﺳﻪ ﻭﻻ ﻟﺤﻴﺘﻪ‪ ،‬ﻭﻻ ﻳﺪﻫﻨﻬﻤﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻄﻴﺐ ﻭﻻ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺃﻥ ﻳﺘﻄﻴﺐ ﺍﻟﻤﺤﺮﻡ ﻹﺣﺮﺍﻣﻪ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ‪#‬‬ ‫ﻗﺎﻟﺖ‪» :‬ﻛﻨﺖ ﺃﻃﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻹﺣﺮﺍﻣﻪ ﺣﻴﻦ ﻳﺤﺮﻡ‪ ،‬ﻭﻟﺤﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ‬ ‫ﺑﺎﻟﺒﻴﺖ«)‪.(٢‬‬ ‫ﻭﻣﻦ ﺩﺧﻞ ﺍﻹﺣﺮﺍﻡ ﻭﻓﻴﻪ ﻃﻴﺐ‪ ،‬ﻓﺈﺣﺮﺍﻣﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ)‪.(٣‬‬ ‫ﱠ‬ ‫‪ ٦٩‬أن  د ا ` ا‪ ،x)K‬و'>\ ا‪:`)'$‬‬ ‫ﺇﺯﺍﺭﺍ ﻭﺭﺩﺍﺀﺟﺪﻳﺪﻳﻦ ﺃﻭ ﻏﺴﻴﻠﻴﻦ ﻟﻢ ﻳﻠﺒﺴﺎ ﻣﻨﺬ‬ ‫ﺇﺣﺮﺍﻡ ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﺛﻮﺑﻴﻦ‬ ‫ﻏﺴﻼ ﻭﻟﻮ ﻛﺎﻧﺎ ﺧﻠﻘﻴﻦ ﺇﺫﺍ ﻛﺎﻧﺎ ﻳﺴﺘﺮﺍﻧﻪ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻳﻀﺎﻋﻒ ﻣﻦ‬ ‫ﺍﻟﺜﻴﺎﺏ ﻋﻠﻴﻬﻤﺎ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﻳﺘﺴﻮﻙ‪.‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻄﻴﺐ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺡ)‪ ،(١٥٣٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻄﻴﺐ ﻟﻠﻤﺤﺮﻡ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺡ)‪.(١١٨٩‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦١/٤‬‬ ‫‪57‬‬‫ﺳﻨﻦ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻹﺣﺮﺍﻡ ﻓﻲ ﺍﻟﺒﺮﻛﺎﻥ ﻫﻮ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻠﺒﺎﺱ ﻭﻻ ﺍﻟﻄﻴﻠﺴﺎﻥ‬ ‫ﻭﻫﻮ ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﺤﺮﻳﺮ)‪.(١‬‬ ‫ﻭﻳﻠﺒﺲ ﺍﻟﻨﻌﻠﻴﻦ‪ :‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺪ ﺍﻹﺯﺍﺭ ﺃﻭ ﺍﻟﻨﻌﻠﻴﻦ ﻟﻴﻠﺒﺴﻬﻤﺎ؛ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬ ‫ﻳﻠﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﻧﻌﻠﻴﻦ‪ ،‬ﻟﺒﺲ ﺍﻟﺨﻔﻴﻦ ﻣﻘﻄﻮﻋﻴﻦ ﻣﻦ ﺃﺳﻔﻞ‬ ‫ﺍﻟﻜﻌﺒﻴﻦ)‪.(٢‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ‪:‬‬ ‫‬ ‫ﺭﺟﻼ ﻗﺎﻝ‪:‬‬ ‫ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ^ ﺃﻥ‬ ‫»ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻣﺎ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ؟ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﮊ »ﻻ ﺗﻠﺒﺴﻮﺍ‬ ‫ﺍﻟﻘﻤﺺ‪ ،‬ﻭﻻ ﺍﻟﻌﻤﺎﺋﻢ‪ ،‬ﻭﻻ ﺍﻟﺴﺮﺍﻭﻳﻼﺕ‪ ،‬ﻭﻻ ﺍﻟﺒﺮﺍﻧﺲ)‪ ،(٣‬ﻭﻻ ﺍﻟﺨﻔﺎﻑ)‪ ،(٤‬ﺇﻻ‬ ‫ﺃﺣﺪ ﻻ ﻳﺠﺪ ﺍﻟﻨﻌﻠﻴﻦ ﻓﻠﻴﻠﺒﺲ ﺧﻔﻴﻦ‪ ،‬ﻭﻟﻴﻘﻄﻌﻬﻤﺎ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ‪ ،‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ‬ ‫ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺷﻴ ﺌﺎ ﻣﺴﻪ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻻ ﺍﻟﻮﺭﺱ«)‪.(٥‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻴﺎﺽ‪» :‬ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺫﻛﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬ ‫ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻳﻠﺒﺴﻪ ﺍﻟﻤﺤﺮﻡ«ﻣﺨﺘﺺ ﺑﺎﻟﺮﺟﻞ‪ ،‬ﻓﻼ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻤﺮﺃﺓ‪.‬‬ ‫ﺍﻟﺒﺮﻛﺎﻥ‪ :‬ﺑﺎﻟﺘﺸﺪﻳﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻟﻠﻜﺴﺎﺀ ﺍﻷﺳﻮﺩ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﻴﻠﺴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺧﻀﺮ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ‬‫‪‬‬‫)‪(١‬‬ ‫ﺍﻟﻤﺤﻴﻂ ]ﺹ ‪ ،[٩٣٣‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ]‪.[٢٧٢٥ ،٢٦٨٩/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٤/٤‬‬ ‫)‪ (٣‬ﺍﻟﺒﺮﺍﻧﺲ‪ :‬ﺟﻤﻌﻬﺎ ﺑﺮﻧﺲ؛ ﻗﻠﻨﺴﻮﺓ ﻃﻮﻳﻠﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺮ ]ﺹ ‪.[٤٢‬‬ ‫)‪ (٤‬ﺍﻟﺨﻔﺎﻑ‪ :‬ﺟﻤﻊ ﻟﻠﺨﻒ ﺍﻟﻤﻠﺒﻮﺱ‪ ،‬ﺃﻣﺎ ﺧﻒ ﺍﻟﺒﻌﻴﺮ ﻓﺠﻤﻌﻪ ﺃﺧﻔﺎﻑ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ]‪.[١٢١٣/٢‬‬ ‫)‪ (٥‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻻ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺡ)‪ ،(١٥٤٣‬ﻭﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺒﺎﺡ ﻟﻠﻤﺤﺮﻡ ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ ﻭﻣﺎ ﻻ ﻳﺒﺎﺡ‪ ،‬ﻭﺑﻴﺎﻥ ﺗﺤﺮﻳﻢ ﺍﻟﻄﻴﺐ ﻋﻠﻴﻪ‪،‬‬ ‫ﻳﺼﺒﻎ ﺑﻪ ﻛﺎﻟﻌﺼﻔﺮ‪] .‬ﺹ ‪.[١٧٧‬‬ ‫ﺡ)‪ ،(٨٣٤‬ﻭﺍﻟﻮﺭﺱ‪ :‬ﻧﺒﺖ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪58‬‬ ‫‪ ٧٠‬إ‪7‬ام ا‪ L‬ء‪:‬‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﺇﺣﺮﺍﻡ ﺍﻟﺮﺟﻞ ﻓﻲ ﺭﺃﺳﻪ‪ ،‬ﻭﺇﺣﺮﺍﻡ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ‬ ‫ﺗﻠﺒﺲ ﺍﻟﻤﺤﺮﻣﺔ ﺍﻟﻨﻘﺎﺏ‪ ،‬ﻭﻻ ﺍﻟﺒﺮﺍﻗﻊ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺎﺟﺖ ﺇﻟﻰ ﺳﺘﺮ ﻭﺟﻬﻬﺎ ﻟﻤﺮﻭﺭ‬ ‫ﻗﺮﻳﺒﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﺴﺘﺮ ﻭﺟﻬﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻤﺲ ﺫﻟﻚ ﺍﻟﺴﺘﺮ ﻭﺟﻬﻬﺎ)‪.(١‬‬ ‫ﺍﻟﺮﺟﺎﻝ ‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ‪:‬‬ ‫ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﻗﺎﻟﺖ‪» :‬ﻛﺎﻥ ﻳﻤﺮ ﺑﻨﺎ ﺍﻟﺮﺍﻛﺐ ﻭﻧﺤﻦ‬ ‫ﻣﺤﺮﻣﺎﺕ‪ ،‬ﻓﺘﺴﺪﻝ ﺇﺣﺪﺍﻧﺎ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻤﺲ ﺍﻟﺜﻮﺏ ﻭﺟﻬﻬﺎ«)‪.(٢‬‬ ‫‪ )W' E>L  ٧١‬ب‪:‬‬ ‫ﺗﻠﺒﺲ ﺍﻟﻤﺮﺃﺓ ﻣﺎ ﺃﺣﺒﺖ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺜﻴﺎﺏ ﺇﻻ ﺍﻟﺤﺮﻳﺮ‪ ،‬ﻭﺍﻟﺜﻮﺏ ﺍﻟﻤﺼﺒﻮﻍ‪،‬‬ ‫ﻭﻣﺎ ﻣﺴﻪ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺗﺤﺮﻡ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﻗﺎﻟﺖ‪:‬‬ ‫ﺛﻮﺑﺎ ﺑﻮﺭﺱ ﺃﻭ ﺯﻋﻔﺮﺍﻥ«)‪.(٣‬‬ ‫»ﻻ ﺗﻠﺒﺲ ﺍﻟﻤﺤﺮﻣﺔ ‬ ‫‪:('' E>L  ٧٢‬‬ ‫ﻛﺜﻴﺮﺍ ﺃﻡ ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻭﻣﺎ‬‫ ﻻ ﺗﻠﺒﺲ ﺍﻟﻤﺮﺃﺓ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺤﻠﻲ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻠﻲ ﻓﻌﻠﻴﻬﺎ ﻧﺰﻋﻪ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﺗﺴﺘﻄﻊ ﺇﺧﺮﺍﺟﻪ ﺇﻻ ﺑﻜﺴﺮﻩ ﻓﺈﻧﻬﺎ‬ ‫ﺗﻜﺴﺮﻩ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺣﺘﻰ ﺗﺨﺮﺝ ﺍﻟﺤﻠﻲ ﻛﻠﻪ ﺣﺘﻰ ﺍﻟﻘﺮﻃﻴﻦ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٦٢/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٢١/٤٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺤﺮﻣﺔ ﺗﻐﻄﻲ ﻭﺟﻬﻬﺎ‪ ،‬ﺡ)‪،(١٨٣٣‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﻟﻤﺤﺮﻣﺔ ﺗﺴﺪﻝ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﻭﺟﻬﻬﺎ‪ ،‬ﺡ)‪.(٢٩٣٥‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ]‪ ،[٤٧/٥‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺘﻨﻘﺐ ﻓﻲ ﺇﺣﺮﺍﻣﻬﺎ ﻭﻻ ﺗﻠﺒﺲ ﺍﻟﻘﻔﺎﺯﻳﻦ‪،‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﺑﺼﻴﻐﺔ ﺍﻟﺠﺰﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺍﻟﻄﻴﺐ ﻟﻠﻤﺤﺮﻡ‬ ‫ﻭﺍﻟﻤﺤﺮﻣﺔ‪.‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٦٣/٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٨٧/٤‬‬ ‫‪59‬‬‫ﺳﻨﻦ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺑﺄﺳﺎ‪.‬‬ ‫ ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﺑﻲ ﺍﻟﻤﻬﺎﺟﺮ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﻠﺒﺲ ﺍﻟﺤﻠﻲ ﻟﻠﻤﺮﺃﺓ ‬ ‫‪ \>' E>L  ٧٣‬ا‪:#K‬‬ ‫ﺍﻟﻤﺮﺃﺓ ﺗﻠﺒﺲ ﺍﻟﺨﻒ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺃﻧﻪ ﺭﺧﺺ ﻟﻠﻨﺴﺎﺀ ﻓﻲ ﻟﺒﺲ‬ ‫ﺍﻟﺨﻔﻴﻦ ﻓﻲ ﺍﻹﺣﺮﺍﻡ«)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٤٤٩/٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﺡ)‪ (١٨٣١‬ﺑﺰﻳﺎﺩﺓ‪:‬‬ ‫»ﻓﺘﺮﻙ ﺫﻟﻚ«‪.‬‬ ‫‪60‬‬ ‫‪1z‬رات اﻹ‪7‬ام‬ ‫‪ *7 ٧٤‬ا‪!KC‬ام ا‪:])Z‬‬ ‫ﻳﺤﻈﺮ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺛﻮﺏ ﺃﻭ ﺑﺪﻥ؛ ﻟﻠﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺷﻴ ﺌﺎ ﻣﺴﻪ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻻ ﺍﻟﻮﺭﺱ«)‪ ،(١‬ﻭﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻟﺤﻜﻢ ﺷﺎﻣﻞ ﻟﻠﻨﺴﺎﺀ ‬ ‫‪ ٧٥‬ا‪ $C‬ل ا‪ (B ])Z‬ا‪1W‬ب‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺛﻮﺑﺎ ﻣﺼﺒﻮﻏﺎ ﺑﻮﺭﺱ ﺃﻭ ﺯﻋﻔﺮﺍﻥ ﻓﻠﻴﻨﺰﻋﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ؛ ﻟﻠﻨﻬﻲ‬ ‫ ﻣﻦ ﻟﺒﺲ ‬ ‫ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻨﺰﻋﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻳﻠﺒﺲ ﺍﻟﺜﻮﺏ ﺍﻟﻤﻐﺴﻮﻝ ﻣﻦ ﺍﻟﻮﺭﺱ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﺇﺫﺍ ﺫﻫﺐ ﻋﺮﻓﻪ‪.‬‬ ‫ ﻭﺃﻣﺎ ﺍﻟﺸﻮﺭﺍﻥ)‪ (٢‬ﻓﻬﻮ ﻣﻜﺮﻭﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺩﻡ ﺇﺫﺍ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﻟﻤﺼﺒﻮﻍ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺸﻮﺭﺍﻥ‪ :‬ﺍﻟﻌﺼﻔﺮ‪ .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ]‪.[٢٥٨/١٢‬‬ ‫‪61‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻨﺰﻋﻪ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ \> *7 ٧٦‬ا‪ ` o$‬ا‪ )W‬ب‪:‬‬ ‫ﻭﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﻟﺒﺲ ﺍﻟﻤﻌﺼﻔﺮ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻠﺒﺲ ﺃﻭ ﻳﻐﺴﻞ‬ ‫ﺣﺘﻰ ﻳﺬﻫﺐ ﻟﻮﻧﻪ‪ ،‬ﻭﻳﺼﻴﺮ ﺇﻟﻰ ﺣﺎﻝ ﻟﻴﺲ ﻓﻴﻪ ﺯﻳﻨﺔ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺼﺒﻎ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻣﺠﺴﺪﺍ‪.‬‬ ‫‬‫ﻫﻮ ﻣﻦ ﺍﻟﻄﻴﺐ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ ﻭﻛﺎﻧﺖ ﻋﺎﺋﺸﺔ ‪ #‬ﺗﺮﺧﺺ ﻓﻲ ﺛﻮﺏ ﻗﺪ ‬ ‫ﻟﻮﻥ ﺑﻘﻠﻴﻞ ﻣﻦ ﻋﺼﻔﺮ)‪.(٢‬‬ ‫ ﻭﻗﺪ ﻳﻜﺮﻩ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻠﺒﺴﻪ‪.‬‬ ‫ﻭﻣﻦ ﻭﺿﻊ ﺛﻴﺎﺑﻪ ﻋﻠﻰ ﺷﻲﺀ ﻓﻴﻪ ﺭﻳﺢ ﻣﺴﻚ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﻋﻠﻖ ﺑﺜﻴﺎﺑﻪ ﺭﻳﺢ ﺍﻟﻤﺴﻚ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﺃﺣﺮﻡ ﻓﻴﻬﻤﺎ‬ ‫ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‬ ‫ﻭﺍﺋﻼ ﺃﺣﺮﻡ ﻓﻲ ﻃﻴﻠﺴﺎﻥ‪.‬‬ ‫ﻭﺇﻥ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻟﻤﺤﺮﻡ ﻃﻴﺐ ﻓﻠﻴﻨﺰﻋﻪ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‪ ٧٧‬ا‪ $C‬ل ا‪ (B ])Z‬ا>!ن‪:‬‬ ‫ﺇﺫﺍ ﺣﺮﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺍﻟﺜﻮﺏ ﺑﻨﺺ ﺍﻟﺤﺪﻳﺚ؛ ﻓﻔﻲ ﺍﻟﺒﺪﻥ ﺃﻭﻟﻰ‪ ،‬ﻭﻋﻠﻴﻪ؛‬ ‫ﻓﺈﺫﺍ ﺗﻌﻤﺪ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺘﻄﻴﺐ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺇﻟﻰ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٨٦ ،٧٣/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٢ ،٥٧١ ،٥٥٩/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ؛ ]‪ ،[٥٩/٥‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﺼﻔﺮ ﻟﻴﺲ ﺑﻄﻴﺐ‪ ،‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﻌﺼﻔﺮ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺡ)‪ (٢٥٢٣٦‬ﻭﺡ)‪ ،(٢٥٢٣٧‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﻠﻘﺎ‪ ،‬ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻷﺭﺩﻳﺔ ﻭﺍﻷﺯﺭ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺠﺮ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ‬ ‫ﺍﻟﺒﺎﺭﻱ ]‪.[٤٠٥/٣‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٤ ،٥٥٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪62‬‬ ‫ ﻓﻌﻠﻴﻪ ﺩﻡ ﺑﻼ ﺧﻼﻑ)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻔﺪﻳﺔ ﺑﻤﺲ ﺍﻟﻄﻴﺐ‪ ،‬ﺑﻞ ﺗﺠﺐ ﺑﺎﺳﺘﻌﻤﺎﻟﻪ)‪.(٢‬‬ ‫‬ ‫ﺟﺎﻫﻼ ﺑﺎﻟﺘﺤﺮﻳﻢ ﻓﺪﻳﺔ«‪.‬‬ ‫ﻧﺎﺳﻴﺎ ﻭﻻ‬ ‫ ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺝ‪» :‬ﻭﻻ ﺗﻠﺰﻡ ‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪» :‬ﺗﻠﺰﻡ ﺍﻟﺠﺎﻫﻞ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ«)‪.(٣‬‬ ‫ﻭﺇﻥ ﻭﻗﻊ ﺑﺜﻮﺑﻪ ﺃﻭ ﺟﺴﺪﻩ ﺃﻭ ﺃﻟﻘﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺮﻳﺢ‪ ،‬ﺃﻭ ﻃ ﻴﺐ ﺑﻪ ﻭﻫﻮ ﻧﺎﺋﻢ ﺃﻭ‬ ‫ﻣﻜﺮﻩ ﺃﻭ ﻏﺎﻓﻞ ﻏﺴﻠﻪ ﺃﻭ ﻧﺰﻋﻪ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﺑﻌﺪ ﻋﻠﻤﻪ ﻟﺰﻣﻪ ﺩﻡ)‪.(٤‬‬ ‫ﻣﺘﻄﻴﺒﺎ ﻓﺄﺻﺎﺑﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﻴﺐ ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺒﻪ ﻣﻦ‬ ‫‬‫ﻭﻣﻦ ﻗﺒﻞ ﺻﺒ ‪‬ﻴﺎ‬ ‫ﺍﻟﻄﻴﺐ ﺷﻲﺀ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺃﻫﺮﻳﻖ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﻃﻴﺐ ﻭﺃﺻﺎﺏ ﻳﺪﻩ ﻓﻠﻢ ﻳﺴﺘﻨﺸﻘﻪ ﻏﺴﻠﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﻭﺇﻥ ﻋﺒﻖ ﺑﻪ ﺭﻳﺢ ﺩﻭﻥ ﻋﻴﻦﻛﻤﻦ ﺟﻠﺲ ﻓﻲ ﺣﺎﻧﻮﺕ ﻋﻄﺎﺭ ﺃﻭ ﺑﻴﺖ ﺳﺎﻛﻨﻪ ‬ ‫ﻓﻼ ﻓﺪﻳﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﺗﻤﺎﺩﻳﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﺭﺍﺋﺤﺔ ﺍﻟﻄﻴﺐ ﻭﻟﻢ ﻳﺴﺘﻨﺸﻘﻬﺎ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺗﻌ ‪‬ﻤﺪ ﺍﺳﺘﻨﺸﺎﻗﻬﺎ ﻓﻌﻠﻴﻪ ﺩﻡ)‪.(٥‬‬ ‫ﻭﺇﺫﺍ ﺣﻤﻞ ﻣﺴﻜ ﺎ ﻓﻲ ﻗﺎﺭﻭﺭﺓ ﻣ ﺼ ‪‬ﻤﻤﺔ ﺍﻟﺮﺃﺱ ﻓﻼ ﻓﺪﻳﺔ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺑﻦ‬ ‫ﺃﺣﻤﺪ‪» :‬ﻻ ﺩﻡ ﻋﻠﻰ ﻣﻦ ﺣﻤﻞ ﺷﻴ ﺌﺎ ﻓﻲ ﺛﻴﺎﺑﻪ ﻣﻦ ﺍﻟﻄﻴﺐ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﺴﺮﻗﺔ ﻟﻠﻀﺮﻭﺭﺓ«‪.‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﺑﻖ ]‪.[٥٥٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٢/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٥٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٦ ،٨٣/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٣/٤‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٥٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٢/٤‬‬ ‫‪63‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻨﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺪﻡ‪ ،‬ﻭﻻ ﺩﻡ ﺑﻤﺎ ﻻ ﻳﺰﻭﻝ ﻣﻦ ﺑﺪﻥ ﺃﻭ ﺛﻮﺏ ﻣﻦ‬ ‫ﺭﺍﺋﺤﺔ‪.‬‬ ‫ﺛﻮﺑﺎ ﻓﻴﻪ ﻃﻴﺐ ﺑﺮﻗﻌﺔ ﻓﻼ ﺑﺄﺱ‬ ‫ﺟﺮﺍﺑﺎ ﻓﻴﻪ ﻣﺴﻚ ﺃﻭ ﺯﻋﻔﺮﺍﻥ‪ ،‬ﺃﻭ ‬ ‫‬‫ﻭﻣﻦ ﺣﻤﻞ‬ ‫ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻦ ﻣﻌﻪ ﺗﺠﺎﺭﺓ ﻃﻴﺐ ﻓﻼ ﻳﻤﺴﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﻮﻝ ﻟﻠﻤﺸﺘﺮﻱ‪ :‬ﺍﻧﻈﺮ ﻭﻗﻠ‪‬ﺐ‬ ‫‬ ‫ﻭﺍﺷﺘﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺍﻷﺩﻫﺎﻥ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻟﻴﺴﺖ ﺑﻄﻴﺐ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﺮﺑﻴﻊ‬ ‫ﺍﻟﺮﻳﺤﺎﻥ ﺍﻟﻌﺮﺑﻲ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻴﺐ‪.‬‬ ‫ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ)‪ (٢‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪» :‬ﻳﺸﻢ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺮﻳﺤﺎﻥ‪،‬‬ ‫ﻭﻳﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺮﺁﺓ‪ ،‬ﻭﻳﺘﺪﺍﻭﻯ ﺑﻤﺎ ﻳﺄﻛﻞ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺴﻤﻦ«)‪.(٣‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻴﺎﺳﻤﻴﻦ ﻣﻦ ﺍﻟﻄﻴﺐ‪.‬‬ ‫ﻭﺇﻥ ﺷﻢ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻓﻴﻬﻤﺎ ﻃﻴﺐ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺗﺮﻙ ﺗﻘﺒﻴﻠﻪ‬ ‫ﺃﻭﻟﻰ ﻟﺬﻟﻚ)‪.(٤‬‬ ‫ﻭﻳﻜﺘﺤﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻤﺎ ﻻ ﻃﻴﺐ ﻓﻴﻪ ﻭﻻ ﺯﻳﻨﺔ؛ ﻣﺜﻞ‪ :‬ﺍﻟﺤﻀﺾ‪ ،‬ﻭﺍﻟﺼﺒﺮ‪،‬‬ ‫ﻭﺍﻷﻧﺰﺭﻭﺕ)‪.(٥‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٦٠ ،٥٥٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٣/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻄﻴﺐ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺭﻭﺍﻩ ﻣﻮﺻﻮﻻ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺼﻨﻒ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺤﺮﻡ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺮﺁﺓ ﻣﻦ ﺭﺧﺺ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﺡ)‪ ،(١٢٨٤٥‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ؛ ]‪ ،[٥٧/٥‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻟﻢ ﻳﺮ ﺑﺸﻢ ﺍﻟﺮﻳﺤﺎﻥ‬ ‫ﺑﺄﺳﺎ ﻟﻠﻤﺤﺮﻡ ﺑﺸﻢ ﺍﻟﺮﻳﺤﺎﻥ«‪.‬‬ ‫ﺑﺄﺳﺎ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪» :‬ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ‬‫‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٥٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧١/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٢/٤‬‬ ‫ﺾ‪ :‬ﻛ ﺤﻞ ﺧ ﻮﻻﻥ‪ ،‬ﻭﺍﻷ ﻧﺰﺭﻭﺕ‪ :‬ﻛ ﺤﻞ ﻓﺎﺭﺱ‪ .‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ ]ﺹ ‪.[١٠٥٢‬‬ ‫ﻀ ‬ ‫ﺍﻟﺤ ‬ ‫)‪ (٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪64‬‬ ‫ﻭﺇﻥ ﺍﻛﺘﺤﻞ ﺍﻟﻤﺤﺮﻡ ﺃﻭ ﺍﻟﻤﺤﺮﻣﺔ ﺑﻤﺎ ﻓﻴﻪ ﻃﻴﺐ ﺗﺼﺪﻗﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﻣﺮﺍﺭﺍ ﻓﻴﻠﺰﻡ ﻓﻴﻪ ﺩﻡ‪.‬‬ ‫‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻻ ﻳﻔﻌﻼ ﺫﻟﻚ؛ ﻷﻧﻪ ﺯﻳﻨﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﺎ ﺑﻬﻤﺎ ﺭﻣﺪ ﻓﻴﺘﺪﺍﻭﻳﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺛﻤﺪ ﻓﺈﻧﻪ ﺯﻳﻨﺔ‪ ،‬ﻓﻼ ﻳﺘﺪﺍﻭﻳﺎﻥ ﺑﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻛﺘﺤﻞ ﺑﺈﺛﻤﺪ ﻻ ﻃﻴﺐ ﻓﻴﻪ ﻣﻦ ﻭﺟﻊ ﻓﻼ ﺑﺄﺱ)‪.(١‬‬ ‫‪ ٧٨‬ا‪ $C‬ل ا‪ (B ])Z‬ا‪ $Z‬م وا‪U‬اب‪:‬‬ ‫ﻭﺇﻥ ﺃﺻﺎﺏ ﻃﻌﺎﻡ ﺍﻟﻤﺤﺮﻡ ﺃﻭ ﺷﺮﺍﺑﻪ ﺯﻋﻔﺮﺍﻥ ﺃﻭ ﻃﻴﺐ ﺑﻼ ﻗﺼﺪ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻩ‬ ‫ﻣﻄﻴﺒﺎ ﻭﻟﻢ ﻳﺠﺪ ﻏﻴﺮﻩ ﺃﻛﻠﻪ‪ ،‬ﻭﻻ ﻳﺪﻋﻪ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻣﺴﺘﻪ ﺍﻟﻨﺎﺭ ﺃﻭ ﻟﻢ‬ ‫‬‫ﻭﻭﺟﺪﻩ‬ ‫ﺗﻤﺴﻪ‪ ،‬ﻭﻛﺮﻩ ﺍﻟﺒﻌﺾ ﺫﻟﻚ‪.‬‬ ‫ﺛﺮﻳﺪﺍ ﻓﻴﻪ ﺯﻧﺠﺒﻴﻞ ﻭﺩﺍﺭ ﺻﻴﻨﻲ)‪ (٢‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪،‬‬ ‫‬‫ﻭﺟﺎﺋﺰ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﺄﻛﻞ‬ ‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﻄﻴﺐ)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻛﻞ ﺍﻟﻄﻴﺐ ﺃﻭ ﺷﺮﺑﻪ ﻓﻲ ﻃﻌﺎﻣﻪ ﺃﻭ ﺷﺮﺍﺑﻪ ﻟﺰﻣﻪ ﺩﻡ ﻣﻄﻠﻘﺎ؛ ﻷﻥ‬ ‫ﺍﻟﻨﺎﺱ ﻳﻘﺼﺪﻭﻥ ﺗﻄﻴﻴﺐ ﻃﻌﺎﻣﻬﻢ ﻛﻤﺎ ﻳﻘﺼﺪﻭﻥ ﺗﻄﻴﻴﺐ ﻟﺒﺎﺳﻬﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﺮﻡ؛ ﻷﻥ ﺍﻟﻮﺍﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻠﺒﺲ ﻭﺍﻟﺘﻄﻴﺐ‪ ،‬ﻭﺍﻷﻛﻞ ﻻ ﻳﻌﺪ‬ ‫ﺗﻄﻴﺒﺎ‪ ،‬ﻭﺍﻟﺨﻼﻑ ﻓﻴﻤﺎ ﻳﻘﺼﺪ ﻟﻠﺘﻄﻴﺐ ﺑﻪ‪.‬‬ ‫‬ ‫ﺃﻣﺎ ﺍﻟﻔﻮﺍﻛﻪﻛﺎﻟﺘﻔﺎﺡ‪ ،‬ﻭﺍﻷﺯﻫﺎﺭ ﺍﻟﺒﺮﻳﺔ؛ ﻛﺎﻟﺸﻴﺢ ﻭﻧﺤﻮﻫﻤﺎﻓﻠﻴﺲ ﺑﺤﺮﺍﻡ؛‬ ‫ﻷﻧﻪ ﻻ ﻳﻘﺼﺪ ﻟﻠﺘﻄﻴﺐ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٢ ،٥٦٧ ،٥٦١/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[٨٦ ،٨١/٤‬ﻭﺍﻹﺛﻤﺪ‪ :‬ﺣﺠﺮ ﻳﻜﺘﺤﻞ ﺑﻪ‪.‬‬ ‫ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ]ﺹ ‪.[٨٦‬‬ ‫)‪ (٢‬ﺩﺍﺭ ﺻﻴﻨﻲ‪ :‬ﻗﺮﻓﺔ ﺳﻴﻼﻧﻴﺔ‪ .‬ﺗﻜﻤﻠﺔ ﺍﻟﻤﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ]‪.[٢٧١/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦١ ،٥٦٠/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٨٣/٤‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ]‪.[١٨٥/٢‬‬ ‫‪65‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ ٧٩‬ا‪ $C‬ل ا‪ (B ])Z‬ا!اوي‪:‬‬ ‫ﻭﺇﻥ ﺃﺻﺎﺑﻪ ﺷﻘﺎﻕ )ﺻﺪﺍﻉ( ﺩﻫﻨﻪ ﺑﻤﺎ ﻻ ﻃﻴﺐ ﻓﻴﻪ ﻣﻦ ﺯﻳﺖ ﺃﻭ ﺧﻞ ﺃﻭ ﺳﻤﻦ‬ ‫ﻭﻧﺤﻮﻩ‪.‬‬ ‫ﻭﻳﺪﺍﻭﻱ ﺟﺮﺍﺣﻪ ﺑﻤﺎ ﻻ ﻃﻴﺐ ﻓﻴﻪ‪ ،‬ﻭﻳﻐﻤﺰ ﻗﺮﺣﺘﻪ ﺣﺘﻰ ﺗﺨﺮﺝ ﻣﺪﺗﻬﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﺍﻭﻯ ﺟﺮﺣﻪ ﺑﺪﻭﺍﺀ ﻓﻴﻪ ﻃﻴﺐ ﻓﻌﻠﻴﻪ ﺩﻡ)‪.(١‬‬ ‫‪ \> ٨٠‬ا‪:x)K‬‬ ‫ﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﺑﻤﺠﺮﺩ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺳﺘﺮ ﺟﺴﺪﻩ ﺑﻐﻴﺮ ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ‪ ،‬ﻓﻼ ﻳﻠﺒﺲ‬ ‫ﺛﻮﺑﺎ ﻣﺴﻪ ﻭﺭﺱ‪ ،‬ﻭﻻ ﺯﻋﻔﺮﺍﻥ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻘﻤﻴﺺ‪ ،‬ﻭﻻ ﺍﻟﺒﺮﻧﺲ‪ ،‬ﻭﻻ ﺍﻟﺴﺮﺍﻭﻳﻞ‪ ،‬ﻭﻻ ‬ ‫ﺍﻟﺨﻔﻴﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻻ ﻳﺠﺪ ﻧﻌﻠﻴﻦ‪ ،‬ﻓﻴﻘﻄﻌﻬﻤﺎ ﺣﺘﻰ ﻳﻜﻮﻧﺎ ﺃﺳﻔﻞ ﺍﻟﻜﻌﺒﻴﻦ‪.‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ‪:‬‬ ‫ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﻤﺮ ^ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻻ ﺗﻠﺒﺴﻮﺍ ﺍﻟﻘﻤﺺ ﻭﻻ ﺍﻟﻌﻤﺎﺋﻢ ﻭﻻ‬ ‫ﺍﻟﺨﻔﺎﻑ‪ ،‬ﺇﻻ ﺃﺣﺪ ﻻ ﻳﺠﺪ ﺍﻟﻨﻌﻠﻴﻦ ﻓﻠﻴﻠﺒﺲ ﺧﻔﻴﻦ‪ ،‬ﻭﻟﻴﻘﻄﻌﻬﻤﺎ ﺃﺳﻔﻞ ﻣﻦ‬ ‫ﺍﻟﻜﻌﺒﻴﻦ‪ ،‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺷﻴ ﺌﺎ ﻣﺴﻪ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻻ ﺍﻟﻮﺭﺱ«)‪.(٢‬‬ ‫ﻓﻤﻦ ﺃﺣﺮﻡ ﻭﻋﻠﻴﻪ ﻗﻤﻴﺺ‪ ،‬ﺃﻭ ﺳﺮﻭﺍﻝ ﻓﻠﻴﻨﺰﻋﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻋﻠﻴﻪ ﺷﺎﺓ‬ ‫ﻳﻄﻌﻤﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻬﺎ‪.‬‬ ‫ﻧﺎﺳﻴﺎ ﻧﺰﻋﻪ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﻟﺒﻰ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﺇﻟﻰ ﻟﻴﻞ‬ ‫‬‫ﻭﺇﻥ ﻟﺒﺴﻪ‬ ‫ﺃﻭ ﻣﻦ ﻟﻴﻠﺔ ﻟﻠﺼﺒﺢ ﻟﺰﻣﻪ ﺩﻡ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٢/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[٨٣/٤‬ﻭﺍﻟﺸﻘﻴﻘﺔ‪ :‬ﻭﺟﻊ ﻳﺄﺧﺬ ﻧﺼﻒ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻮﺟﻪ‪.‬‬ ‫ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[٣٤٣‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧١/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪66‬‬ ‫‪ V E"| ٨١‬ع ا")‪:k‬‬ ‫ﻳﻨﺰﻉ ﺍﻟﻘﻤﻴﺺ ﺃﻭ ﺍﻟﺠﺒﺔ ﻣﻤﺎ ﻳﻠﻲ ﺭﺃﺳﻪ ﺩﻭﻥ ﻣﺴﻬﺎ‪ ،‬ﺃﻭ ﺷﻘﻪ ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ‬ ‫ﺃﺳﻔﻞ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﻨﺰﻋﻪ ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﺮﺟﻠﻴﻦ ﺑﻼ ﺧﺮﻕ ﻓﻬﻮ ﺃﻭﺟﺐ‪ ،‬ﻭﺇﻻ ﻓﻼ‬ ‫ﻳﻘﻊ ﻫﺬﺍ ﻣﻮﻗﻊ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﻧﺰﻉ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺍﻟﺸﻖ‬ ‫ﻏﺮﻣﺎ ﻣﻦ ﺍﻟﺪﻡ)‪.(١‬‬ ‫ﺃﻗﻞ ‬ ‫ﻣﻌﺎ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ؛ ﻷﻧﻬﻤﺎ ﻣﻦ ﺟﻨﺲ‬ ‫ﻭﺇﻥ ﺃﺣﺮﻡ ﺑﻘﻤﻴﺺ ﻭﺳﺮﻭﺍﻝ ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻟﺒﺲ ﺍﻟﻤﺨﻴﻂ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻟﺒﺴﻬﻤﺎ ﻓﻲ ﺃﻭﻗﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻟﺒﺲ ﺩﻡ)‪.(٢‬‬ ‫‪ x)- !Q *7 ٨٢‬أو ‪:;Z .'/ 3>7‬‬ ‫ﺇﻥ ﺷﺪ ﺣﺒﻼ ﺃﻭ ﺧﻴﻄ ﺎ ﻋﻠﻰ ﺑﻄﻨﻪ ﻓﻬﻮ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﻟﺪﻡ ﻛﻔﺎﺭﺓ‪،‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺃﻭ ﺍﻷﺛﺮ‪.‬‬ ‫ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻣﻜﺮﻭﻩ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺣﺮﺍﻡ ﺃﻭ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ‪‬‬ ‫ ﻭﺃﺟﺎﺯ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺩﻳﻨﺎﺭ‪» :‬ﻗﻠﺖ ﻟﺠﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﺇﻥ ﺇﺯﺍﺭﻱ‬ ‫ﻳﻨﺤﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻋﻘﺪﻩ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺃﻭﺛﻘﻪ«)‪.(٣‬‬ ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻌﻞ ﻧﻔﻘﺘﻪ ﻓﻲ ﻫﻤﻴﺎﻥ)‪ ،(٤‬ﻭﻳﺸﺪﻩ ﻋﻠﻰ ﺟﻠﺪﻩ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺪﺧﻞ ﺳﻴﻮﺭ ﺍﻟﻬﻤﻴﺎﻥ ﻓﻲ ﺛﻘﺒﻪ ﻭﻳﺸﺪﻫﺎ‪.‬‬ ‫ ﻭﻛﺮﻩ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﻳﺸﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻟﻮ ﻫﻤﻴﺎﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﻘﺪ ﺳﻴﻮﺭ ﺍﻟﻬﻤﻴﺎﻥ‪،‬‬ ‫ﻭﻻ ﻳﺸﺪ ﻣﻨﻄﻘﺘﻪ)‪ (٥‬ﻋﻠﻰ ﻋﻀﺪﻩ ﺃﻭ ﻓﺨﺬﻩ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﺤﻘﻮﻳﻦ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٣/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺍﻟﻤﻮﺿﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧١/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٦/٤‬‬ ‫)‪ (٤‬‬ ‫ﺍﻟﻬ ﻤﻴﺎﻥ ﻫﻮ‪ :‬ﻣﺎ ﻳﺠﻌﻞ ﻓﻴﻪ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻳﺸﺪ ﻋﻠﻰ ﺍﻟﻮﺳﻂ‪ .‬ﺗﻬﺬﻳﺐ ﺍﻟﻠﻐﺔ ]‪.[١٧٦/٦‬‬ ‫)‪ (٥‬ﺍﻟﻤﻨﻄﻘﺔ‪ :‬ﻛﻞ ﺷﻲﺀ ﺷﺪﺩﺕ ﺑﻪ ﻭﺳﻄﻚ‪ .‬ﺗﻬﺬﻳﺐ ﺍﻟﻠﻐﺔ ]‪.[٢٤/٩‬‬ ‫‪67‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻗﺎﻝ ﺃﺻﺒﻎ‪» :‬ﺇﻥ ﺷﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻀﺪ ﺍﻓﺘﺪﻯ«‪.‬‬ ‫ﻭﺇﻥ ﻋﺼﺐ ﻋﻠﻰ ﺫﻛﺮﻩ ﻋﺼﺎﺑﺔ ﻟﻘﺎﻃﺮﻛﺒﻮﻝ ﻭﻏﻴﺮﻩ ؛ ﻟﺰﻣﺘﻪ ﻓﺪﻳﺔ ﻣﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ ﺣﺘﻰ ﻳﺤﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ‪.‬‬ ‫ﻛﻴﺴﺎ ﺃﻭ ﺧﺮﻳﻄﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﻻ ﺑﺄﺱ ﺑﺨﺮﻗﺔ ﻳﺠﻌﻞ ﻓﻴﻬﺎ ﻓﺮﺟﻪ ﺇﺫﺍ ﻧﺎﻡ؛ ﻟﺌﻼ ﻳﻔﺴﺪ ﺛﻮﺑﻪ ﺑﺎﺣﺘﻼﻡ)‪.(١‬‬ ‫ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﻟﻘﻤﻴﺺ‪ ،‬ﺃﻭ ﻋﻤﺎﻣﺔ ﻟﺒﺮﺩ ﺃﻭ ﻣﺮﺽ؛ ﻟﺰﻣﺘﻪ ﺍﻟﻔﺪﻳﺔ ﺇﻥ ﻓﻌﻞ؛‬ ‫ﻟﻘﻮﻟﻪ ‪] ﴾ » º ¹ ¸ ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻓﺘﻘﺪﺭ ﺍﻵﻳﺔ ﺑ »ﻓﻔﻌﻞ ﻣﺎ ﻻ ﻳﺠﻮﺯ‬ ‫ﻓﻲ ﺍﻹﺣﺮﺍﻡ«)‪.(٢‬‬ ‫‪ \> ٨٣‬ا‪:`)'$‬‬ ‫ﻳﺠﻮﺯ ﻟﺒﺲ ﺍﻟﻨﻌﻠﻴﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺳﺘﻘﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺧﻴﻄﺖ؛ ﻷﻥ ﺍﻟﺨﻴﺎﻃﺔ‬ ‫ﻭﺃﻳﻀﺎ ﻳﺠﻮﺯ ﺗﻐﻄﻴﺔ ﻇﻬﺮ ﺍﻟﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫‬‫ﺩﻭﻥ ﺍﻟﻜﻒ )ﺩﻭﻥ ﺍﻟﻜﻌﺒﻴﻦ(‪،‬‬ ‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﻗﻮﻝ ﺍﻟﺘﺎﺝ‪» :‬ﻭﻳﻠﺒﺲ ﺍﻟﻨﻌﻠﻴﻦ ﺍﻟﻠﺬﻳﻦ ﻻ ﻳﺼﻼﻥ ﺇﻟﻰ ﺍﻟﻜﻌﺒﻴﻦ«)‪.(٣‬‬ ‫‪ \> ٨٤‬ا‪ K‬ف‪:‬‬ ‫ﺃﻣﺎ ﻟﺒﺲ ﺍﻟﺨﻔﺎﻑ ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻦ ﻟﺒﺴﻪ ﻓﻲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﺍﻟﻨﻌﻠﻴﻦ‪.‬‬ ‫ ﻓﺈﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻧﻌﻠﻴﻦ ﻟﺒﺲ ﺍﻟﺨﻔﻴﻦ ﺑﺸﺮﻁ ﺍﻟﻘﻄﻊ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ .‬ﺧﻼﻓﺎ‬ ‫ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺍﻟﺬﻱ ﻟﻢ ﻳﺸﺘﺮﻁ ﺍﻟﻘﻄﻊ ﻓﻲ ﺟﻮﺍﺯ ﻟﺒﺴﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‬ ‫ﻻ ﻓﺪﻳﺔ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٧٧/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٨٠/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪68‬‬ ‫ ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻔﺪﻳﺔ ﻛﻤﺎ ﺗﺠﺐ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﺒﺴﻪ‬ ‫ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﻨﻌﻞ‪.‬‬ ‫ﻭﻗﺪ ﻋﻘﺐ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺑﺄﻥ ﺍﻟﻔﺪﻳﺔ ﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﺒﻴﻨﻬﺎ ﺍﻟﻨﺒﻲ ﮊ ؛ ﺇﺫ‬ ‫ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻔﺪﻳﺔ ﻭﺍﺟﺒﺔ ﻟﻢ ﻳﻜﻦ ﻟﺸﺮﻁ ﺍﻟﻘﻄﻊ ﻓﺎﺋﺪﺓ‪.‬‬ ‫ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻋﻠﻰ ﺟﻮﺍﺯ ﻟﺒﺲ ﺍﻟﺨﻔﻴﻦ ﺩﻭﻥ ﺷﺮﻁ ﺍﻟﻘﻄﻊ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺠﺪ ﻏﻴﺮﻫﺎ‪:‬‬ ‫‪ ١‬ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺎﺑﺮ ﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ ﺑﻠﻔﻆ‪» :‬ﻭﻣﻦ ﻟﻢ‬ ‫ﻳﺠﺪ ﻧﻌﻠﻴﻦ ﻓﻠﻴﻠﺒﺲ ﺧﻔﻴﻦ«)‪.(١‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﻦ ﻳﺼﻠﻲ ﺑﺜﻮﺏ ﻧﺠﺲ ﺑﻼ ﻗﻄﻊ ﺍﻟﻤﻮﺿﻊ‬ ‫‪ ٢‬ ﺇﻥ ﺍﻟﻘﻄﻊ ﻓﺴﺎﺩ‪ ،‬‬ ‫ﺍﻟﻨﺠﺲ ﻣﻨﻪ ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻏﻴﺮﻩ‪.‬‬ ‫‪ ٣‬ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﻓﻠﻴﻠﺒﺲ ﺧﻔﻴﻦ‪ ،‬ﻭﻟﻴﻘﻄﻌﻬﻤﺎ‬ ‫ﻣﺘﺄﺧﺮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫‬‫ﺃﺳﻔﻞ ﺍﻟﻜﻌﺒﻴﻦ« ﻣﻨﺴﻮﺥ ﺑﺤﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺬﻱ ﺟﺎﺀ‬ ‫ﻧﺎﺳﺨ ﺎ ﻟﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻏﻴﺮ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ ﺃﻥ ﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻳﻠﺒﺴﻪ ﻟﻌﺪﻡ‬ ‫ﺍﻟﻨﻌﻞ ﺇﻻ ﺑﺎﻟﻘﻄﻊ ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﻨﻴﻔﺔ ﻭﺍﻷﻛﺜﺮ ﻭﻻ ﻓﺪﻳﺔ‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫‪ E)Zc% ٨٥‬رأس ا‪:32‬‬ ‫ﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﺑﻤﺠﺮﺩ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺑﻤﺨﻴﻂ ﺃﻡ‬ ‫ﺑﻐﻴﺮﻩ؛ ﻛﻌﻤﺎﻣﺔ ﻭﻣﺎ ﺷﺎﺑﻬﻬﺎ؛ ﻟﻠﺨﺒﺮ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ)‪ ،(٢‬ﻭﻫﻮ ﺃﻧﻪ ﮊ ﻗﺎﻝ ﻓﻲ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ [٧٢/٤‬ﺑﺘﺼﺮﻑ ﻳﺴﻴﺮ‪.‬‬ ‫‪69‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺧﺮ ﻋﻦ ﺑﻌﻴﺮﻩ ﻣﻴ ﺘﺎ‪» :‬ﻻ ﺗﺨﻤﺮﻭﺍ ﺭﺃﺳﻪ؛ ﻓﺈﻧﻪ ﻳﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﺍﻟﻤﺤﺮﻡ ﺍﻟﺬﻱ ‬ ‫‬ ‫ﻛﺎﺷﻔﺎ ﺭﺃﺳﻪ‪.‬‬ ‫ﻣﻠﺒﻴﺎ«)‪ ،(١‬ﻭﻷﻥ ﻟﺒﺎﺱ ﺍﻟﻤﺤﺮﻡ ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ‬ ‫‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺇﺫﺍ ﺗﻌﻤﺪ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬ ‫ ﻧﺰﻉ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ ﺷﺎﺓ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻬﺎ ﺑﺸﻲﺀ‪.‬‬ ‫ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﺭﺃﺳﻪ ﺷﻴ ﺌﺎ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﻋﺼﺐ ﻋﻠﻴﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﻏﻴﺮ ﻋﻘﺪﻛﺄﻥ ﻟﻮﺍﻩ ﻟ ‪‬ﻴﺎ ؛ ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﻘﻊ ﺑﻪ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ)‪.(٢‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻐﻄﻲ ﺃﻛﺜﺮﻩ‪ ،‬ﻓﺈﻥ ﻏﻄﻰ ﺃﻗﻞ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺩﻡ ﻓﻲ ﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ ‬ ‫ﻣﻦ ﻧﺼﻔﻬﺎ ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﻠﻴﻪ ﺻﺪﻗﺔ)‪.(٣‬‬ ‫ﻳﻮﻣﺎ؛ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﻣﺤﺮﻣﺎ ﻓﻲ ﺭﻣﻞ ﻓﻐﻄﻰ ﺭﺃﺳﻪ ﺃﻭ ﻭﺟﻬﻪ ﺑﺎﻟﺜﻴﺎﺏ ‬ ‫‬‫ﻭﺇﻥ ﻧﺎﻡ‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺮﺑﻴﻊ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﻋﻤﻠﻪ ﻭﻻ ﺃﻣﺮﻩ)‪.(٤‬‬ ‫‪ E)Zc% ٨٦‬اأس '‪N‬ورة‪:‬‬ ‫ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﻟﺘﻐﻄﻴﺔ ﺭﺃﺳﻪ ﻟﺤﺎﺟﺔﻛﻤﺮﺽ ﺃﻭ ﺑﺮﺩ ﺃﻭ ﻧﺤﻮﻫﻤﺎﺟﺎﺯ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﻣﺮﺍﺭﺍﻛﺄﻥ ﻳﻨﺰﻋﻬﺎ ﻟﻠﺼﻼﺓ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﺛﻢ ﻳﺮﺩﻫﺎﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﻔﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ‬ ‫ﻓﺪﻳﺔ ﻭﺍﺣﺪﺓ؛ ﻟﻠﻀﺮ ﻻ ﻟﻠﺒﺮﺩ)‪.(٥‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﺍﻟﻜﻔﻦ ﻓﻲ ﺛﻮﺑﻴﻦ‪ ،‬ﺡ)‪ ،(١٢٦٥‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻔﻌﻞ ﺑﺎﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﺡ)‪.(١٢٠٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٠ ،٥٦٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٩ ،٧٨/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨١/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٩/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٨٠/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪70‬‬ ‫ﺳﺎﺗﺮﺍ ﻟﻠﺮﺃﺱ ﻓﻼ ﺑﺄﺱ ﺑﻪ؛ ﻣﺜﻞ ﺃﻥ ﻳﺘﻮﺳﺪ ﺍﻟﻮﺳﺎﺩﺓ‪ ،‬ﺃﻭ ﻳﺴﺘﻈﻞ‬ ‫ﺃﻣﺎ ﻣﺎ ﻻ ﻳﻌﺪ ‬ ‫ﺑﻈﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﺑﺨﻴﻤﺔ‪ ،‬ﺃﻭ ﺩﺍﺧﻞ ﺑﻴﺖ ﺃﻭ ﺷﺠﺮﺓ‪ ،‬ﺃﻭ ﻣﻈﻠﺔ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻤﺲ ﺭﺃﺳﻪ‪،‬‬ ‫ﻓﺈﻥ ﻧﺎﻟﺖ ﺭﺃﺳﻪ؛‬ ‫ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻻﺳﺘﻈﻼﻝ ﺑﺎﻟﺜﻮﺏ ﻋﻠﻰ ﻋﺼﺎ‪ ،‬ﻭﻻ ﺑﺎﻟﻤﻈﻠﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﻟﻤﻦ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺩﺍﺑﺔ‪.‬‬ ‫ﺑﺎﻟﻤ ﺤ ﻤﻞ)‪.(١‬‬ ‫ ﻭﻛﺮﻩ ﺍﻹﻣﺎﻣﺎﻥﻣﺎﻟﻚ ﻭﺃﺣﻤﺪﺍﻻﺳﺘﻈﻼﻝ ‬ ‫ﺑﺪ‬ ‫ﻭﻻ ﺑﺄﺱ ﺑﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺳﻪ ﺃﻭ ﻭﺟﻬﻪ ﻟﻠﺤﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻤﻞ ﻣﺎ ﻻ ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻟﻜﻦ ﻻ ﻳﺤﻤﻞ ﺫﻟﻚ‬ ‫ﻣﻨﻪ؛ ﻛﻄﻌﺎﻣﻪ ﻭﺟﺮﺍﺑﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ‬ ‫ﻟﻐﻴﺮﻩ ﺗﻄﻮ ﻋﺎ ﻭﻻ ﺑﺄﺟﺮﺓ ﻭﻻ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﻓﻴﻜﻮﻥ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻛﺘﻐﻄﻴﺘﻬﺎ ﻓﻴﻔﺘﺪﻱ)‪.(٢‬‬ ‫‪ ٨٧‬إ" ء ا‪:(٣)Y‬‬ ‫ﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺇﻟﻘﺎﺀ ﺍﻟﺘﻔﺚ‪ ،‬ﻭﻣﻦ ﺗﻨﻈﻴﻒ ﻭﺳﺦ؛ ﻛﻘﺺ ﺷﺎﺭﺏ‬ ‫ﻭﺗﻘﻠﻴﻢ ﺃﻇﺎﻓﺮ ﻭﻏﻴﺮﻫﻤﺎ‪ .‬ﻭﺇﻥ ﺑﻠﻎ ﺑﻪ ﺫﻟﻚ ﺣﻴﺚ ﺗﺠﺐ ﺇﺯﺍﻟﺘﻪ ﺃﺯﺍﻟﻪ‬ ‫ﻭﺍﻓﺘﺪﻯ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ .[٥٧٠ ،٥٦٨/٤‬ﺍﻟﻤﺤﻤﻞ‪ :‬ﺍﻟﻬﻮﺩﺝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﻌﻴﺮ‪ .‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‬ ‫]‪.[١٩٩/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٧٥ ،٧٤/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٩/٤‬‬ ‫)‪ (٣‬ﺍﻟﺘﻔﺚ ﻓﻲ ﺍﻟﻤﻨﺎﺳﻚ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﺤﻮ ﻗﺺ ﺍﻷﻇﺎﻓﺮ ﻭﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻌﺎﻧﺔ ﻭﺃﺷﺒﺎﻩ‬ ‫ﺫﻟﻚ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺈﻟﻘﺎﺋﻪ‪ :‬ﻧﺰﻋﻪ‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[٧٨‬‬ ‫‪71‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﺍﺟﺒﺎ‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻃﻔﻴﺶ‪» :‬ﺇﻧﻪ ﻻ ﻓﺪﺍﺀ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻓﻌﻞ‬ ‫ﻃﺎﻋﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻣﻪ ﺍﻟﻔﺪﺍﺀ ﺇﻥ ﻓﻌﻠﻪ ﻗﺒﻞ ﻭﺟﻮﺏ ﺇﺯﺍﻟﺘﻪ ﻓﻠﻢ ﻳﺰﻟﻪ ﺣﺘﻰ ﻛﺎﻥ ﺑﻌﺪ‬ ‫ﺇﺣﺮﺍﻣﻪ ﺑﻘﺪﺭ ﻣﺎ ﺗﺠﺐ ﺇﺯﺍﻟﺘﻪ‪.‬‬ ‫ﻭﻻ ﻓﺪﺍﺀ ﻋﻠﻴﻪ ﻋﻨﺪﻱ ﺇﺫﺍ ﻟﻢ ﻳﺨﺎﻃﺐ ﺑﻪ ﻗﺒﻞ ﺑﻠﻮﻍ ﻗﺪﺭ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺑﻠﻎ ﻗﺪﺭ‬ ‫ﺫﻟﻚ ﺍﻟﻤﻘﺪﺍﺭ ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ ﻭﻟﻢ ﻳﺰﻟﻪ ﻓﺄﺯﺍﻟﻪ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ ﻓﻌﻠﻴﻪ ﻓﺪﺍﺀ ﻣﻊ ﻟﺰﻭﻡ ﺇﺯﺍﻟﺘﻪ«)‪.(١‬‬ ‫‪ w'7 ٨٨‬اأس ﻸذى‪:‬‬ ‫ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺤﺮﻡ ﻣﻤﻨﻮﻉ ﻣﻦ ﺃﺧﺬ ﺷﻌﺮﻩ ﺇﻻ ﻣﻦ ﻋﺬﺭ؛‬ ‫ﻛﺎﻹﻳﺬﺍﺀ‪ ،‬ﺃﻭ ﻭﺳﺦ‪ ،‬ﺃﻭ ﺟﺮﺣﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺘﻀﺮﺭ ﺑﺈﺑﻘﺎﺀ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻠﻪ ﺇﺯﺍﻟﺘﻪ‬ ‫ ﺣﻠﻘﻪ‪ ،‬ﻭﻳﻔﺪﻱ)‪.(٢‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫ﻗﻮﻟﻪ ‪Å Ä Ã Â Á À ¿ ¾ ½ ¼ » º ¹ ¸ ﴿ : 4‬‬ ‫‪] ﴾ Ç Æ‬ﺍﻟﺒﻘﺮﺓ‪.[١٩٦ :‬‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺔ‪:‬‬ ‫ﺟﻌﻞ ﺍﷲ ‪ 4‬ﺍﻟﻔﺪﻳﺔ ﻓﻲ ﺍﻵﻳﺔ ﺭﺧﺼﺔ ﻟﻤﻦ ﺣﻠﻖ ﺭﺃﺳﻪ ﻣﻦ ﺍﻷﺫﻯ ﻗﺒﻞ ﻣﺤﻞ‬ ‫ﺍﻟﺤﻠﻖ‪.‬‬ ‫ﺍﻟﺴ ‪‬ﻨﺔ‪:‬‬ ‫ﻣﻦ ‪‬‬ ‫ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻟﻌﻠﻚ ﺁﺫﺍﻙ‬ ‫ﻫﻮﺍﻣﻚ؟«‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺍﺣﻠﻖ ﺭﺃﺳﻚ‪ ،‬ﻭﺻﻢ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻭ ﺃﻃﻌﻢ ﺳﺘﺔ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﺃﻭ ﺍﻧﺴﻚ ﺷﺎﺓ«)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٨/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٠ ،٥٦٩/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩١/٤‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪= ¿ ¾ ½ ¼ » º ¹ ¸ ﴿ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪72‬‬ ‫ﻭﻓﺪﻳﺔ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻫﻲ‪ :‬ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻭ ﺃﺭﺑﻌﺔ‪ ،‬ﺃﻭ ﺧﻤﺴﺔ‪ ،‬ﺃﻭ ﺳﺘﺔ‪.‬‬ ‫ﻭﺍﻟﺼﺪﻗﺔ‪ :‬ﺇﻃﻌﺎﻡ ﺳﺘﺔ ﻣﺴﺎﻛﻴﻦ ﺇﻟﻰ ﻋﺸﺮﺓ‪.‬‬ ‫ﻭﺍﻟﻨﺴﻚ‪ :‬ﺷﺎﺓ ﺛﻨﻴﺔ ﻓﻤﺎ ﻓﻮﻕ‪.‬‬ ‫ﻭﻫﻮ ﻣﺨﻴﺮ ﻓﻲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻃﻌﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺫﺑﺢ ﺑﻤﻨﻰ ﺃﻭ ﺑﻤﻜﺔ‬ ‫ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻳﻔﺮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻧﺎﺳﻴﺎ‪ ،‬ﻭﻧﺴﻲ ﺫﺑﻴﺤﺘﻪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ ﺑﺬﺑﺤﻬﺎ‬ ‫‬‫ﻭﻣﻦ ﺣﻠﻖ ﺭﺃﺳﻪ‬ ‫ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﺛﻢ ﻳﺤﻠﻖ ﺭﺃﺳﻪ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪.‬‬ ‫ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺷﺠﺔ ﺣﻠﻖ ﻣﺎ ﺣﻮﻟﻬﺎ‪ ،‬ﻭﺩﺍﻭﺍﻫﺎ‪ ،‬ﻭﺍﻓﺘﺪﻯ‪.‬‬ ‫ﺤﻞ ﻟﻤﺤﺮﻡ ﺑﺄﻣﺮﻩ ﻓﺎﻟﻔﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﺇﻥ ﺣﻠﻖ ﺑﻐﻴﺮ ﺃﻣﺮﻩ؛‬ ‫ﺍﻟﻤ ‬ ‫ﺇﺫﺍ ﺣﻠﻖ ‬ ‫ﻓﻘﻮﻝ‪ :‬ﻋﻠﻰ ﺍﻟﺤﺎﻟﻖ ﺍﻟﻔﺪﻳﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺤﻠﻮﻕ‪ ،‬ﻭﻳﺮﺟﻊ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺤﺎﻟﻖ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻖ ﺍﻟﻤﺤﺮﻡ ﻟﻤﺤﻞ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ)‪.(١‬‬ ‫ﻭﺇﻥ ﻗﻄﻊ ﺷﻌﺮﺓ ﻭﻟﻮ ﻣﻦ ﻃﺮﻓﻬﺎ‪ ،‬ﺃﻭ ﻏﺴﻞ ﻓﺴﻘﻄﺖ ﺷﻌﺮﺓ ﺃﻭ ﺷﻌﺮﺗﺎﻥ ﻓﻠﻜﻞ‬ ‫ﺷﻌﺮﺓ ﺇﻃﻌﺎﻡ ﻣﺴﻜﻴﻦ‪.‬‬ ‫ﻭﺍﻹﻃﻌﺎﻡ‪ :‬ﺃﻥ ﻳﻄﻌﻤﻪ ﻏﺪﺍﺀﻩ ﻭﻋﺸﺎﺀﻩ‪ ،‬ﻭﻟﻮ ﻟﺼﻐﻴﺮ ﻳﺄﻛﻞ ﻭﻻ ﻳﺮﺿﻊ‪ ،‬ﺃﻭ ﻳﻜﻴﻞ‬ ‫ﺷﻌﻴﺮﺍ‪ ،‬ﺳﻮﺍﺀ ﻟﺼﻐﻴﺮ ﺃﻭ ﻟﻤﺮﻳﺾ‪،‬‬ ‫‬‫ﺷﻌﻴﺮﺍ‪ ،‬ﻭﺟﻮﺯ ﻣﺪﺍﻥ‬ ‫‬‫ﺑﺮﺍ ﺃﻭ ﺛﻼﺛﺔ‬ ‫ﻟﻪ ﻣﺪﻳﻦ ‪‬‬ ‫ﻭﻳﻜﻴﻞ ﻟﻬﻤﺎ ﻣﺎ ﻳﻜﻴﻞ ﻟﻜﺒﻴﺮ ﺻﺤﻴﺢ‪.‬‬ ‫= ‪ ،﴾ Ç Æ Å Ä Ã Â Á À‬ﺡ)‪ ،(١٨١٤‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺣﻠﻖ‬ ‫ﺍﻟﺮﺃﺱ ﻟﻠﻤﺤﺮﻡ ﺇﺫﺍ ﻛﺎﻥ ﺑﻪ ﺃﺫﻯ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻔﺪﻳﺔ ﻟﺤﻠﻘﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﻗﺪﺭﻫﺎ‪ ،‬ﺡ)‪.(١٢٠١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٧٠/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨١/٤‬‬ ‫‪73‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻓﻲ ﺛﻼﺙ ﺷﻌﺮﺍﺕ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻻ ﻳﺠﺐ ﺍﻟﺪﻡ ﺣﺘﻰ ﻳﻨﺘﻒ ﻣﻘﺪﺍﺭ ﺭﺑﻊ ﺷﻌﺮ‬ ‫ﺍﻟﺮﺃﺱ)‪.(١‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻂ ﺍﻟﻜﻔﺎﺭﺓﻭﻫﻲ ﺍﻟﺪﻡﺣﺘﻰ ﻧﺘﻒ ﺛﻼﺛﺎ ﺃﺧﺮﻯ ﺃﻭ ﺃﻛﺜﺮ؛‬ ‫ ﻓﻌﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻳﻮﻡ ﻛﻔﺎﺭﺓ‪.‬‬ ‫ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻗﺎﻝ ﺑﻪ ﻋﻤﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﻭﺟﻬﻪ‪ :‬ﺃﻥ ﺍﷲ ‪ 4‬ﺃﻟﺰﻡ ﺍﻟﻔﺪﻳﺔ‬ ‫ﺑﺎﻟﺤﻠﻖ ﻓﻠﻢ ﻳﺨﺺ ‪‬‬ ‫ﺣﺪﺍ‪ ،‬ﻓﻠﺰﻡ ﻫﺪﻱ ﻭﺍﺣﺪ ﺑﺤﻠﻖ ﺍﻟﺮﺃﺱ ﻛﻠﻪ‪ ،‬ﻛﻤﺎ ﻟﺰﻡ ﺑﻨﺼﻔﻪ‬ ‫ﻭﺛﻠﺜﻪ ﻭﺃﻗﻞ)‪.(٢‬‬ ‫ ﻭﺇﻥ ﺳﻘﻂ ﺷﻌﺮ ﻣﻴﺖ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪.‬‬ ‫ﺷﻌﺮﺍ؛‬ ‫‬‫ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻟﻮ ﺃﺗﻰ ﺁﺕ ﺇﻟﻰ ﺍﻟﻤﺤﺮﻡ ﻭﻫﻮ ﻧﺎﺋﻢ ﻓﻘﻄﻊ ﻣﻨﻪ‬ ‫ﺃﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺠﺰﺍﺀ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪» :‬ﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺄﻣﺮﻩ ﻭﻟﻢ ﻳﺸﻌﺮ ﺑﻪ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ«)‪.(٣‬‬ ‫‪ ٨٩‬أ‪(Q -‬ء ` ‪ )t‬اأس‪:‬‬ ‫ﺷﻌﺮﺍ ﻣﻦ ﻏﻴﺮ ﺭﺃﺳﻪ ﺃﻭ‬ ‫‬‫ ﺯﻋﻢ ﻗﻮﻡ ﻣﻦ ﻏﻴﺮﻧﺎ‪ :‬ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻋﻠﻰ ﻣﻦ ﻧﺘﻒ‬ ‫ﻗﺼﻪ ﺃﻭ ﺣﻠﻘﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻳﻘﺺ ﺷﺎﺭﺑﻪ ﻭﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩١ ،٩٠/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪74‬‬ ‫ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻻ ﺟﺰﺍﺀ ﺇﻻ ﺇﺫﺍ ﻗﺺ ﺃﻇﻔﺎﺭﻩ ﻛﻠﻬﺎ)‪.(١‬‬ ‫ﻭﻣﻦ ﻻﻋﺐ ﺻﺒ ‪‬ﻴﺎ ﻓﻨﺘﻒ ﺛﻼﺛﺎ ﻣﻦ ﻟﺤﻴﺘﻪ ﺃﻭ ﺟﺮﺣﻪ ﻓﺪﻡ‪.‬‬ ‫ﺷﻌﺮﺍ ﺃﻭ‬ ‫ﻭﺻﺢ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻪ؛ ﻛﻌﺜﺮﺓ ﺃﺯﺍﻟﺖ ‬ ‫ﺟﻠﺪﺍ)‪.(٢‬‬ ‫‬ ‫‪ 3Lt ٩٠‬اأس‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪» :‬ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻐﺘﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ«)‪.(٣‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ‪:‬‬ ‫ﻭﺭﻭﻯ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻻ ﻳﻐﺴﻞ ﺭﺃﺳﻪ ﻭﻫﻮ ﻣﺤﺮﻡ ﺇﻻ‬ ‫ﻣﻦ ﺍﻻﺣﺘﻼﻡ)‪.(٤‬‬ ‫ﻭﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺑﺔ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻓﻴﻠﺰﻡ ﺍﻟﻐﺴﻞ ﻓﻴﻬﻤﺎ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻏﺴﻞ ﻟﺬﻟﻚ ﻓﺴﻘﻄﺖ ﺷﻌﺮﺓ ﺑﻼ ﺗﻌﻤﺪ ﻓﻼ ﻓﺪﺍﺀ)‪.(٥‬‬ ‫ﺃﻣﺎ ﻏﺴﻞ ﺍﻟﺮﺃﺱ ﻟﻐﻴﺮ ﺍﻟﺠﻨﺎﺑﺔ ﻭﻣﺎ ﺷﺎﺑﻬﻬﺎ؛ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﺭﺃﻳﻴﻦ‪:‬‬ ‫ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﻳﻤﻨﻊ ﻏﺴﻞ ﺍﻟﺮﺃﺱ ﻟﻠﺘﻨﻈﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﻮﻁ؛ ﻟﺌﻼ ﻳﻘﻠﻊ ﺷﻌﺮﺓ‪،‬‬ ‫ﺃﻭ ﻳﻘﺘﻞ ﻗﻤﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻤﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺈﻥ ﺃﻣﻦ ﺃﻥ ﻻ ﻳﻘﻊ‬ ‫ﺫﻟﻚ ﻓﻼ ﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﻐﺴﻠﻬﺎ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺃﻧﻪ ﻛﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻐﻄﻲ ﺭﺃﺳﻪ‬ ‫ﻓﻲ ﺍﻟﻤﺎﺀ)‪.(٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٩١ ،٨٠/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧١/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٩٤/٤‬‬ ‫)‪ (٣‬ﺍﻹﺟﻤﺎﻉ ]ﺹ ‪.[٥٤‬‬ ‫)‪ ،[٣٢٤/١] (٤‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻏﺴﻞ ﺍﻟﻤﺤﺮﻡ‪.‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٩/٤‬‬ ‫)‪ (٦‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ]‪.[٢٤٢/٢‬‬ ‫‪75‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﻟﺮﺃﺱ ﻣﻄﻠﻘﺎ ﻟﻠﺠﻨﺎﺑﺔ ﻭﻟﻐﻴﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻣﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ‪:‬‬ ‫ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪» :‬ﺍﺧﺘﻠﻔﺖ ﺃﻧﺎ ﻭﺍﻟﻤﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔ ﺑﺎﻷﺑﻮﺍﺀ‪ ،‬ﻓﻘﻠﺖ‪:‬‬ ‫ﻳﻐﺴﻞ ﺍﻟﻤﺤﺮﻡ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﺎﻝ ﻫﻮ‪ :‬ﻻ ﻳﻐﺴﻠﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﺄﺭﺳﻠﺖ ‬ ‫ﺭﺟﻼ ﺍﺳﻤﻪ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻨﻴﻦ ﺇﻟﻰ ﺃﺑﻲ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻓﻮﺟﺪﻩ ﺍﻟﺮﺟﻞ ﻳﻐﺴﻞ ﺑﻴﻦ ﺍﻟﻘﺮﻧﻴﻦ‬ ‫ﻭﻫﻮ ﻳﺴﺘﺘﺮ ﺑﺜﻮﺏ‪ ،‬ﻓﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺎ ﺭﺳﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺇﻟﻴﻚ‪،‬‬ ‫ﻳﺴﺄﻟﻚ‪ :‬ﻛﻴﻒ ﻳﻐﺘﺴﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻫﻮ ﻣﺤﺮﻡ؟ ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻰ‬ ‫ﺍﻟﺜﻮﺏ ﻓﻄﺄﻃﺄﻩ ﺣﺘﻰ ﺑﺪﺍ ﻟﻲ ﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻹﻧﺴﺎﻥ ﻳﺼﺐ ﻋﻠﻴﻪ‪ :‬ﺃﺻﺒﺐ‪ ،‬ﻓﺼﺒﺒﺖ‬ ‫ﻋﻠﻰ ﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﺣﺮﻛﻪ ﺑﻴﺪﻩ ﻓﺄﻗﺒﻞ ﺑﻬﻤﺎ ﻭﺃﺩﺑﺮ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺭﺃﻳﺘﻪ ﮊ ﻳﻔﻌﻞ«)‪.(١‬‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫ﻳﺪﻝ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﻤﺤﺮﻡ ﻭﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ ﺣﺎﻝ ﺍﻟﻐﺴﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪» :‬ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﻲ ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﻟﺮﺃﺱ‬ ‫ﻧﺺ ﻣﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﺧﺬﻩ ﻋﻦ ﺃﺑﻲ ﺃﻳﻮﺏ ﺃﻭ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﺣﻨﻴﻦ ﻷﺑﻲ ﺃﻳﻮﺏ‪ :‬ﻳﺴﺄﻟﻚ ﻛﻴﻒ ﻛﺎﻥ ﻳﻐﺴﻞ ﺭﺃﺳﻪ؟ ﻣﻊ ﺃﻥ ﺍﻟﻤﻘﺘﻀﻰ ﺃﻥ ﻳﺴﺄﻟﻪ‬ ‫ﺟﺎﺋﺰﺍ ﻷﺟﺎﺏ ﺃﺑﻮ ﺃﻳﻮﺏ ﺑﺄﻧﻪ ﮊ ﻻ ﻳﻐﺴﻞ‪.‬‬ ‫ﻫﻞ ﻳﻐﺴﻞ ﺭﺃﺳﻪ؟ ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﻏﺴﻠﻬﺎ ‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻨﻴﻦ ﺗﺼﺮﻑ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﺑﻘﻮﻟﻪ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﻳﻐﺴﻞ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ؟ ﻷﻧﻪ ﺭﺃﻯ ﺃﺑﺎ ﺃﻳﻮﺏ ﻳﻐﺴﻞ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﻛﻴﻔﻴﺔ ﺍﻟﻐﺴﻞ‬ ‫ﻟﻴﺮﺟﻊ ﺑﻔﺎﺋﺪﺓ ﺯﺍﺋﺪﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﺡ)‪ ،(١٨٤٠‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﻟﻤﺤﺮﻡ ﺑﺪﻧﻪ ﻭﺭﺃﺳﻪ‪ ،‬ﺡ)‪.(١٢٠٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪76‬‬ ‫ﻭﺭﺧﺺ ﻣﺠﺎﻫﺪ ﻭﻋﻄﺎﺀ ﻭﻃﺎﻭﺱ ﻟﻤﻦ ﻟﺒﺪ ﺭﺃﺳﻪ ﻓﺸﻖ ﻋﻠﻴﻪ ﺍﻟﺤﻠﻖ ﺃﻥ‬ ‫ﻳﻐﺴﻠﻪ ﺑﺎﻟﺨﻄﻤﻲ)‪ (١‬ﻟﻴﻠﻴﻦ‪ ،‬ﻭﻣﻨﻌﻪ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﻭﺟﺒﺎ ﺍﻟﻔﺪﻳﺔ ﻋﻠﻰ‬ ‫ﻓﺎﻋﻠﻪ)‪.(٢‬‬ ‫ﻭﺇﻥ ﻏﺴﻞ ﺭﺃﺳﻪ ﻓﻼ ﻳﺪﻟﻜﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺸﺮﺑﻪ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﺣﻜﻪ ﻓﻠﻴﺤﻜﻪ ﺑﺒﺎﻃﻦ‬ ‫ﺃﺻﺎﺑﻌﻪ ﺃﻭ ﺭﺍﺣﺘﻪ‪.‬‬ ‫ﻣﺴﺎﻓﻼ‬ ‫ﺣﺴﺎ‪‬‬ ‫ﻭﺇﻥ ﻣﺲ ﺭﺃﺳﻪ ﺃﻭ ﻟﺤﻴﺘﻪ ﻓﺴﻘﻂ ﻣﻨﻪ ﺷﻌﺮ ﻣﻴﺖ ﻻ ﻳﺠﺪ ﻟﻪ ‪‬‬ ‫ﺷﻌﺮﺍ ﻓﻼ ﺷﻲﺀ‬ ‫ﺷﻌﺮﺍ ﻓﻌﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻄﻊ ‬ ‫‬‫ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺣﻜﻪ ﻓﻘﻄﻊ‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻏﺴﻞ ﺍﻟﻤﺤﺮﻡ ﺭﺃﺳﻪ ﻓﻼ ﻳﻤﺸﻄﻪ‪ ،‬ﻭﻛﺬﺍ ﺗﺴﺮﻳﺢ ﻟﺤﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻓﻼ‬ ‫ﻓﺪﺍﺀ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻘﻄﻊ ﺷﻌﺮﺓ ﺃﻭ ﺟﻠﺪﺓ‪.‬‬ ‫ﻭﻣﻦ ﻋﻘﺺ ﺭﺃﺳﻪ ﻓﻌﺼﺐ ﺣﻴﻦ ﺃﺣﻞ ﻣﻦ ﻋﻤﺮﺗﻪ ﻭﻧﺸﺮﻩ ﻭﻏﺴﻠﻪ ﻓﻌﻠﻴﻪ‬ ‫ﻫﺪﻱ)‪.(٣‬‬ ‫ﻭﻣﻦ ﻓﺮﻍ ﻣﻦ ﻧﺴﻜﻪ ﻓﻼ ﺑﺄﺱ ﺇﻥ ﺩﺧﻞ ﺍﻟﺤﻤﺎﻡ ﻭﻏﺴﻞ ﺭﺃﺳﻪ‬ ‫ﺑﺎﻟﺨﻄﻤﻲ)‪.(٤‬‬ ‫ﻭﻟﻪ ﺃﻥ ﻳﻄﺒﺦ ﺇﻥ ﺃﺭﺍﺩ ﻭﻳﺘﻘﻲ ﺍﻟﻨﺎﺭ ﺃﻥ ﺗﻠﻬﺐ ﺷﻌﺮﻩ‪ ،‬ﻭﺇﻥ ﻟﻬﺒﺖ ﺷﻌﺮﻩ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﻔﺪﺍﺀ)‪.(٥‬‬ ‫‬ ‫ﻭﺍﻟﺨﻄ ﻤﻲ ﻭﺍﻟﺨ ﻄ ﻤﻲ‪ :‬ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ﻳﻐﺴﻞ ﺑﻪ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ]‪.[١٢٠٥ ،١٢٠٤/٢‬‬ ‫)‪(١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٠/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٥٦٩ ،٥٦٧/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[٩١ ،٩٠/٤‬ﻭﻋﻘﺺ ﺍﻟﺸﻌﺮ ﺃﻱ‪ :‬ﺿﻔﺮﻩ‪ ،‬ﻭﺍﻟﻌﻘﻴﺼﺔ‪:‬‬ ‫ﺍﻟﻀﻔﻴﺮﺓ‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[٤٤٦‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٩/٤‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ .[٥٦٧/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩١/٤‬‬ ‫‪77‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ *7 ٩١‬ا‪ (B z‬اآة‪:‬‬ ‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺮﺁﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻜﻦ ﻟﻠﺰﻳﻨﺔ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ ﺇﻥ ﻧﻈﺮ ﻟﻠﺰﻳﻨﺔ)‪.(١‬‬ ‫‪ E)Zc% ٩٢‬و‪ ;2‬اأة‪:‬‬ ‫ﺍﻟﻤﺮﺃﺓ ﻟﻴﺴﺖ ﻛﺎﻟﺮﺟﻞ ﻓﻲ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺗﻠﺒﺲ ﻓﻴﻪ ﻣﺎ ﻓﻲ ﻏﻴﺮﻩ ﺑﻼ ﻃﻴﺐ ‬ ‫ﻭﺗﻐﻄﻴﺔ ﻭﺟﻪ‪.‬‬ ‫ﺟﺎﺀ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ‪ :‬ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﻣﻤﻨﻮﻋﺔ ﻣﻦ ﺗﻐﻄﻴﺔ ﻭﺟﻬﻬﺎ ﻓﻲ ﺍﻹﺣﺮﺍﻡ؛‬ ‫ﻛﺎﻟﺮﺟﻞ ﻣﻤﻨﻮﻉ ﻣﻦ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺒﺮﻗﻊ ﻣﺸﺪﻭ ﺩﺍ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬ ‫ﻣﻦ ﺑﺮﻗﻊ ﺃﻭ ﺛﻮﺏ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﺳﻤﺎﺅﻩﻓﺎﻟﻤﺮﺃﺓ ﺗﻤﻨﻊ ﻣﻨﻪ‪.‬‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺗﻐﻄﻴﺔ ﻛﻔﻴﻬﺎ‪ ،‬ﻓﺈﺣﺮﺍﻣﻬﺎ ﻓﻲ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﺗﻤﻨﻊ ‬ ‫ﻭﻳﻠﺰﻡ ﻓﻲ ﺗﻐﻄﻴﺔ ﻭﺟﻪ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺠﺰﺍﺀ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺮﺟﻞ ﻓﻲ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ‪.‬‬ ‫ﻋﻤﺪﺍ ﻓﻌﻠﻴﻬﺎ ﺷﺎﺓ‪.‬‬ ‫ ﻓﺈﻥ ﻏﻄﺖ ﻭﺟﻬﻬﺎ ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﻟﻴﻠﺔ ﻓﻌﻠﻴﻬﺎ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﺮﻗﻌﺖ ‬ ‫ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ﺇﻥ ﺗﻌﻤﺪﺕ ﺫﻟﻚ)‪.(٢‬‬ ‫ ﻭﻗﻴﻞ‪ :‬‬ ‫‪ ٩٣‬إ‪!C‬ال ا‪1W‬ب ‪ .'/‬ا‪:;21‬‬ ‫ﺛﻮﺑﺎ ﺇﻥ ﻟﻢ ﻳﻤﺴﻪ‪ ،‬ﻭﻻ ﻓﺪﻳﺔ ﻋﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﺴﺪﻝ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ‬ ‫ﻭﺇﻥ ﻣﺴﻪ ﺑﻼ ﻋﻤﺪ؛‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ .[٥٦١/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٧ ،٨٢/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ .[٥٧٠ ،٥٦٤ ،٥٦٣/٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٧٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪78‬‬ ‫ ﻓﻼ ﻓﺪﻳﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺴﺪﻝ ﻟﺨﻮﻑ ﺃﻥ ﺗﻔﺘﻦ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻬﻬﺎ ﺃﻭ ﻟﺤﺮ ﺃﻭ‬ ‫ﻟﺒﺮﺩ؛ ﻛﻤﺎ ﺟﺎﺯ ﻟﻠﺮﺟﻞ ﺍﻻﺳﺘﻈﻼﻝ ﺑﺎﻟﻤﻈﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺲ ﺍﻟﺜﻮﺏ ﻭﺟﻬﻬﺎ ﻓﻌﻠﻴﻬﺎ ﺍﻟﻔﺪﻳﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﻳﻨﺒﻐﻲ ﺳﺪﻝ ﺭﺩﺍﺋﻬﺎ ﻣﻦ ﻓﻮﻕ ﺭﺃﺳﻬﺎ ﻟﻠﺴﺘﺮ ﻻ ﻟﻠﺤﺮ‬ ‫ﻭﺍﻟﺒﺮﺩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﻣﺎﻟﻜ ﺎ ﻛﺎﻥ ﻳﺄﻣﺮﻫﺎ ﺇﺫﺍ ﺳﺪﻟﺖ ﺭﺩﺍﺀﻫﺎ ﺃﻥ‬ ‫ﺗﺠﺎﻓﻴﻪ ﻋﻦ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻻ ﻋﻠﻤﺖ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻬﺎﻫﺎ ﻋﻦ ﺃﻥ ﻳﺼﻴﺐ ﺍﻟﺮﺩﺍﺀ ﻭﺟﻬﻬﺎ ﺇﺫﺍ‬ ‫ﺳﺪﻟﺘﻪ‪ ،‬ﻭﺇﻥ ﺭﻓﻌﺘﻪ ﻣﻦ ﺃﺳﻔﻞ ﻭﺟﻬﻬﺎ ﺍﻓﺘﺪﺕ؛ ﻷﻧﻪ ﻻ ﻳﺜﺒﺖ ﺣﺘﻰ ﺗﻌﻘﺪﻩ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﻬﺬﻳﺐ‪» :‬ﻭﻭﺳﻊ ﻣﺎﻟﻚ ﺃﻥ ﺗﺴﺪﻝ ﺭﺩﺍﺀﻫﺎ ﻣﻦ ﻓﻮﻕ ﺭﺃﺳﻬﺎ ﻋﻠﻰ‬ ‫ﺳﺘﺮﺍ ﻓﻼ ﺗﺴﺪﻝ«)‪.(١‬‬ ‫ﺳﺘﺮﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺩ ‬ ‫ﻭﺟﻬﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ‬ ‫‪ \> *7 ٩٤‬ا‪' x)K‬أة‪:‬‬ ‫ ﺍﻟﻤﺮﺃﺓ ﻟﻴﺴﺖ ﻛﺎﻟﺮﺟﻞ ﻓﻲ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻬﺎ ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ‪ ،‬ﻭﺍﻟﺨﻔﻴﻦ‪،‬‬ ‫ﻭﺍﻟﻘﻔﺎﺯﻳﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﺍﻟﻘﻔﺎﺯﻳﻦ)‪ (٢‬ﻭﺍﻟﻘﻔﺎﺯ ﻫﻮ ﺷﻲﺀ ﻳﻌﻤﻞ‬ ‫ﻟﻠﻴﺪﻳﻦ ﻓﻲ ﺍﻟﺴﺎﻋﺪ ﻳﺤﺸﻰ ﺑﻘﻄﻦ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻗﺪﺓ ﺷﻌﺮﻫﺎ‪ ،‬ﺃﻭ ﻋﺎﻗﺪﺓ ﻋﻠﻴﻬﺎ ﺧﻴﻄ ﺎ‪ ،‬ﻭﻻ ﺗﻌﻘﺪ ﻓﻲ‬ ‫ﻋﻨﻘﻬﺎ ﺧﻴﻄ ﺎ ﻭﻻ ﻏﻴﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٢ ،٨١/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪ ،[٨٧ ،٨١ ،٧٣/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٤/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٦٤/٤‬‬ ‫‪79‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻏﺮﺯﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺟﺮﺡ‬ ‫ ﻭﻻ ﺗﻌﻘﺪ ﺧﻤﺎﺭﻫﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻐﺮﺯﻩ ‬ ‫ﻓﻠﻮﺕ ﻋﻠﻴﻪ ﺧﺮﻗﺎ؛ ﻏﺮﺯﺕ ﻃﺮﻑ ﺍﻟﺨﺮﻗﺔ ﺇﺫﺍ ﻟﻮﺗﻬﺎ ﺗﺤﺖ ﺍﻟﻠﻲ‪ ،‬ﻭﻻ ﺗﻌﻘﺪﻫﺎ‬ ‫ﻓﺘﻜﻮﻥ ﻋﻘﺪﺓ؛ ﻓﻴﻠﺰﻡ ﺍﻟﺠﺰﺍﺀ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﻻ ﺗﻌﻘﺪ ﺟﻠﺒﺎﺑﻬﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ)‪.(١‬‬ ‫‪ \> ٩٥‬ا‪1L‬ار وا‪ *% K‬وا!'‪1‬ج 'أة)‪:(٢‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪:‬‬ ‫ ﻓﻘﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ ﻧﺰﻋﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﻗﺎﻝ ﻣﺤﺒﻮﺏ‪» :‬ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ‬ ‫ﺍﻟﺮﺟﺎﻝ ﻓﻲ ﻟﺒﺲ ﺍﻟﺨﺎﺗﻢ ﺩﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺎﺳﻴﺔ ﻓﺘﻨﺰﻋﻬﺎ ﻭﺗﻠﺒﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺤﻠﻲ‬ ‫ﻻ ﻳﺨﺮﺝ ﺇﻻ ﺑﻜﺴﺮ ﻓﻠﺘﻜﺴﺮﻩ«)‪.(٣‬‬ ‫‪ ٩٦‬ا‪ $C‬ل اأة '‪ ])Z‬وا ء‪:‬‬ ‫ﻃﻴﺒﺎ‪ ،‬ﻭﻻ ﺗﻜﺘﺤﻞ ﺑﻜﺤﻞ ﻓﻴﻪ‬ ‫ﻻ ﺗﺨﻀﺐ ﺍﻟﻤﺤﺮﻣﺔ ﺑﺎﻟﺤﻨﺎﺀ‪ ،‬ﻭﻻ ﺗﻤﺲ ‬ ‫ﻃﻴﺐ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻌﻠﻴﻬﺎ ﺩﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺸﺘﻜﻲ‪ ،‬ﻓﺘﺪﺍﻭﻳﻬﺎ ﺑﻤﺎ ﻳﻼﺋﻤﻬﺎ ﻣﻦ‬ ‫ﺻﺒﺮ ﻭﺃﻧﺰﺭﻭﺕ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺑﻤﺎ ﻻ ﻃﻴﺐ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﻟﻬﺎ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﻟﻤﺼﻨﻮﻉ ﺑﻮﺭﺱ ﺃﻭ ﺯﻋﻔﺮﺍﻥ‪.‬‬ ‫ﻭﺇﻥ ﺃﺻﺎﺏ ﺍﻟﻤﺮﺃﺓ ﻣﺮﺽ ﺣﺒﺴﻬﺎ ﻋﻦ ﺍﻟﺒﻴﺖ ﻭﻗﺪ ﺃﺣﺮﻣﺖ ﺑﺸﻲﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺍﻟﺘﻲ ﻛﺮﻩ ﻟﻬﺎ ﻟﺒﺴﻬﺎ‪ ،‬ﺃﻭ ﺗﺪﺍﻭﺕ ﺑﺪﻭﺍﺀ ﻓﻴﻪ ﻃﻴﺐ؛ ﻓﻠﺘﻔﻌﻞ ﻣﺜﻠﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺮﺟﺎﻝ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٨٧ ،٨١/٤‬‬ ‫)‪ (٢‬ﺳﻮﺍﺭ ﻳﺤﻴﻂ ﺑﺎﻟﻌﻀﺪ‪ ،‬ﻭﺍﻟﺤﺠﺮ ﺍﻷﻣﻠﺲ‪ .‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ]‪.[٢٩٧/١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٨٧/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ .[٥٦٣/٤‬ﻭﺍﻟﺪﻣﻠﻮﺝ ﻫﻮ‪ :‬ﺍﻟﺤﻠﻲ ﺍﻟﺬﻱ ﻳﻠﺒﺲ ﻋﻠﻰ ﺍﻟﻌﻀﺪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺍﻟﻤﻮﺿﻊ ﻧﻔﺴﻪ‪ .‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺍﻟﻤﻮﺿﻊ ﻧﻔﺴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪80‬‬ ‫‪ ٩٧‬إ" ء ا‪' Y‬أة‪:‬‬ ‫ﻭﺇﻥ ﻗﺼﺖ ﻇﻔﺮﻫﺎ ﺑﻴﺪﻫﺎ ﻓﻠﺘﻄﻌﻢ ﻣﺴﻜﻴ ﻨﺎ ﺑﻤﻜﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻃﻌﻤﺖ ﻓﻲ ﻏﻴﺮﻫﺎ ﺃﺟﺰﺃ)‪.(١‬‬ ‫‪ ٩٨‬ا واج وا  ع‪:‬‬ ‫‪ !"/ ٩٩‬ا واج‪:‬‬ ‫ﻓﻲ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﺍﻟﻤﺤﺮﻡ ﻭﺧﻄﺒﺘﻪ ﻭﺗﺰﻭﻳﺠﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺠﻮﺍﺯ ﻓﻲ‬ ‫ﺫﻟﻚ ﻛﻠﻪ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ »ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺗﺰﻭﺝ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ‬ ‫ﻣﺤﺮﻡ«)‪.(٣)(٢‬‬ ‫‪ ١٠٠‬ا  ع و"! ‪:;%‬‬ ‫ﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﻮﻁﺀ ﻭﻣﻘﺪﻣﺎﺕ ﺍﻟﺠﻤﺎﻉ؛ ﻟﻘﻮﻟﻪ ‪& % ﴿ : 4‬‬ ‫' ( ) * ‪] ﴾ 0 / . - , +‬ﺍﻟﺒﻘﺮﺓ‪.[١٩٧ :‬‬ ‫ ﻭﺍﻟﺮﻓﺚ‪ :‬ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪. ƒ‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻌﺮﻳﺾ ﺑﻪ ﻟﻠﻨﺴﺎﺀ ﻭﺫﻛﺮﻩ ﺑﻴﻦ ﺃﻳﺪﻳﻬﻦ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻃﺎﻭﺱ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٦٣/٤‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﺡ)‪ ،(١٨٣٧‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﻧﻜﺎﺡ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻛﺮﺍﻫﺔ ﺧﻄﺒﺘﻪ‪ ،‬ﺡ)‪.(١٤١٠‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٤‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٩٥/٤‬‬ ‫‪81‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ 2 ١٠١‬اء "! ت ا  ع‪:‬‬ ‫ ﻣﻦ ﺗﻠﺬﺫ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺘﻘﺒﻴﻞ ﻓﺈﻥ ﻋﻠﻴﻪ ﺷﺎﺓ ﺑﻤﻜﺔ‪ ،‬ﻭﺗﻢ ﺣﺠﻪ ﺇﻻ ﺃﻥ ﻳﻨﺰﻝ‪،‬‬ ‫ﻓﺈﻥ ﺃﻧﺰﻝ ﻓﻘﺪ ﻓﺴﺪ ﺣﺠﻪ‪.‬‬ ‫ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻔﺴﺪ ﺍﻟﺤﺞ ﺑﻤﻘﺪﻣﺎﺕ ﺍﻟﺠﻤﺎﻉ ﺑﻼ ﺇﻧﺰﺍﻝ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﻧﻪ‬ ‫ﺭﺟﻊ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻣﻦ ﻗﺒﻞ ﺃﻫﺪﻯ ﺑﺪﻧﺔ‪ ،‬ﻭﺇﻥ ﺃﻧﺰﻝ ﻓﺴﺪ ﺣﺠﻪ)‪.(١‬‬ ‫‬ ‫‪!/‬ا‪1d ;)B ،‬ﻻن‪:‬‬ ‫‪ ١٠٢‬ا‪ z‬إ‪B .‬ج اأ‪;%‬‬ ‫ ﻗﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺷﺎﺓ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻧﻈﺮ ﺧﻄﺄ ﻓﻼ ﺷﻲﺀ‪.‬‬ ‫ ﻭﺇﻥ ﻭﺟﺪ ﺷﻬﻮﺓ ﻣﻦ ﻏﻴﺮ ﻧﻈﺮ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻥ ﺃﻧﺰﻝ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻌﻦ ﻧﻔﺴﻪ‪،‬‬ ‫ﻓﺈﻥ ﺃﻋﺎﻥ ﻧﻔﺴﻪ ﺣﺘﻰ ﻧﺰﻝ ﺍﻟﻤﺎﺀ ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺠﺎﻣﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺩﻡ ﺑﺪﻧﺔ‪ ،‬ﻭﻳﻔﺴﺪ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﻟﻴﺤﺮﻡ ﻣﻦ ﺍﻟﺤﻞ ﺇﻥ ﺃﻣﻜﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﻗﻀﻰ ﻣﻨﺎﺳﻜﻪ‪ ،‬ﻭﺣﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﻜﻦ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺤﻞ ﻳﻘﻀﻲ ﻣﻨﺎﺳﻜﻪ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﺑﺪﻧﺔ ﻳﻨﺤﺮﻫﺎ ﺑﻤﻜﺔ ﺃﻭ ﺑﻤﻨﻰ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٩ ،٩٧/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪ ،[٩٩/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪82‬‬ ‫‪ ١٠٣‬إن \ ‪B‬ج اأ‪ ;%‬و‪ 14‬م و*  ل ا ء ا!ا‪:wB‬‬ ‫ ﻋﻦ ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺛﺒﺖ ﻋﻠﻰ ﺣﺠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﺪ ﺃﺳﺎﺀ ﺑﻤﺎ ﻓﻌﻞ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﻨﺰﻝ ﺍﻟﻤﺎﺀ‬ ‫ﺍﻟﺪﺍﻓﻖ)‪.(١‬‬ ‫‪ ١٠٤‬إن ‪ 3>d  2‬ا‪1d1‬ف ‪ B$‬ت‪ ،‬أو ‪ 3>d‬ا‪1Z‬اف  >)‪$' n‬ة‪:‬‬ ‫ﺑﻄﻞ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﻋﺎﻣﻪ‬ ‫ ﻭﻟﻮ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﻋﺮﻓﺎﺕ ﺇﻟﻰ ﺑﻌﺾ ﺍﻟﺤﺮﻡ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻳﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻳﺮﺟﻊ‬ ‫ﺇﻟﻴﻬﺎ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏﻓﻌﻞ‪ ،‬ﻭﺇﻻ ﻓﻴﻌﻴﺪﻩ ﻣﻦ ﻋﺎﻡ ﻗﺎﺑﻞ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺫﻣﺘﻪ ﺇﻥ ﻟﻢ ﻳﻌﺪﻩ‬ ‫ﻣﻦ ﻋﺎﻡ ﺃﻋﺎﺩﻩ ﻣﻦ ﺁﺧﺮ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻤﺖ ﻏﻴﺮ ﺣﺎﺝ ﻭﻻ ﻣﻮﺹ ﺑﻪ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ ﻣﻄﻠﻘﺎ ﻗﺪﺭ ﺃﻭ ﻟﻢ ﻳﻘﺪﺭ‪ ،‬ﻭﺍﻟﻬﺪﻱ ﺑﻘﺮﺓ‪ ،‬ﺃﻭ ﺑﻌﻴﺮ‪ ،‬ﻭﺭﺧﺺ ﺑﺸﺎﺓ‪.‬‬ ‫ﻭﻣﻦ ﺃﻓﺴﺪ ﺣﺞ ﺍﻟﺘﻄﻮﻉ ﺑﺠﻤﺎﻉ ﺃﻭ ﻏﻴﺮﻩ؛ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺇﻟﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫ ﻟﺰﻣﻪ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻫﺪﻱ ﻭﻻ ﻗﻀﺎﺀ)‪.(٢‬‬ ‫‪ ١٠٥‬إن ‪ i$ 2‬و| و‪ 3>d ;/‬ا‪1d1‬ف ‪:EB$‬‬ ‫ ﻋﻦ ﻋﻤﺮ ‪ : ƒ‬ﺑﻴﻨﻬﻤﺎ ﺟﺰﻭﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺪﻧﺔ‪ ،‬ﻭﻓﺴﺪ ﺣﺠﻬﻤﺎ‪ ،‬ﻭﻳﺤﺠﺎﻥ ﻣﻦ ﻋﺎﻡ ﻗﺎﺑﻞ‬ ‫ﻣﻔﺘﺮﻗﻴﻦ؛ ﻋﻘﻮﺑ ﺔ ﻟﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻓﻌﻼ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺇﻥ ﺣﺠﺎ ﻣﺠﺘﻤﻌﻴﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[٩٩/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٦/٤‬‬ ‫‪83‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻥ ﺃﻛﺮﻫﻬﺎ ﺃﻭ ﺃﺻﺎﺑﻬﺎ ﻧﺎﺋﻤﺔ ﻟﺰﻣﺘﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻓﺴﺪ ﺣﺠﻪ ﺩﻭﻧﻬﺎ‪،‬‬ ‫ﻭﺗﻘﻀﻲ ﻣﻨﺎﺳﻜﻬﺎ‪ ،‬ﻭﻳﺘﻜﺮﺭ ﺍﻟﺬﺑﺢ ﺑﺘﻜﺮﻳﺮ ﺍﻟﻮﻁﺀ)‪.(١‬‬ ‫‪ ١٠٦‬إن و‪ d‬ا  ع ‪ !$‬ا‪1d1‬ف ‪ EB$‬و‪ 3>d‬ر( ‪2‬ة ا‪:E>"$‬‬ ‫ﻓﻴﻪ ﺭﺃﻳﺎﻥ‪:‬‬ ‫ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻓﺴﺪ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﺰﻣﻪ ﺍﻟﻬﺪﻱ ﻭﺍﻟﻘﻀﺎﺀ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ‪.‬‬ ‫‪ ١٠٧‬وإن و‪ d‬ا  ع ‪ !$‬ا( و‪1| 3>d‬اف اﻹ‪:E€ B‬‬ ‫ ﻓﺴﺪ ﺣﺠﻪ ﻋﻨﺪ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻔﺴﺪ‪.‬‬ ‫ﻭﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﺃﺧﺬ ﺃﺻﺤﺎﺑﻨﺎ؛ ﻷﻥ ﻟﻠﺤﺞ ﺗﺤﻠﻴﻠﻴﻦ ﻛﺎﻟﺘﺴﻠﻴﻢ ﻣﻦ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﻭﻝ‪ :‬ﺑﻌﺪ ﺭﻣﻲ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺻﻐﺮ؛ ﻳﺤﻞ ﺑﻪ ﻛﻞ‬ ‫ﺷﻲﺀ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻟﺼﻴﺪ‪.‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﻛﺒﺮ‪ :‬ﺑﻌﺪ ﺯﻳﺎﺭﺓ ﺍﻟﺒﻴﺖ‪ ،‬ﻳﺤﻞ ﺑﻪ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺸﺘﺮﻁ ﺍﻟﺘﺤﻠﻴﻠﻴﻦ ﺃﺑﺎﺡ ﺍﻟﻮﻁﺀ ﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﻭﻝ)‪.(٢‬‬ ‫ﻭﻣﻦ ﺭﺃﻯ ﺃﻧﻪ ﻗﺪ ﻓﺮﻍ ﻣﻦ ﺍﻟﺤﺞ ﻓﺠﺎﻣﻊ ﻭﻫﻮ ﻟﻢ ﻳﺮﻡ ﺃﻭ ﻟﻢ ﻳﺰﺭ؛ ﻟﺰﻣﻪ ﺩﻡ‪،‬‬ ‫ﻭﺗﻢ ﺣﺠﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻪ ﺍﻹﻋﺎﺩﺓ ﺇﻥ ﻭﺟﺪ ﻣﻴﺴﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﺳﻮﺍﺀ ﺍﻋﺘﻤﺪ ﺗﻤﺎﻡ ﺍﻟﺤﺞ‬ ‫ﻗﺒﻞ ﺍﻟﺮﻣﻲ ﺃﻭ ﻧﺴﻲ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٩ ،٩٨ ،٩٦/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٩٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪84‬‬ ‫‪ ١٠٨‬و` ‪ od‬و‪ 3>d i$ 2‬أن ‪:o"%‬‬ ‫ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪.‬‬ ‫ﻣﺮﺍﺭﺍﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻣﺎ ﻟﻢ ﻳﻜﻔﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺠﺎﻣﻊﻭﻟﻮ ‬ ‫‪ ١٠٩‬و` أ‪B‬د ‪: i hpB‬‬ ‫ ﺫﺑﺢ ﻭﺭﺟﻊ ﻟﻠﺤﺪ‪ ،‬ﻓﻴﻌﻴﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻷﻛﺜﺮﻭﻥ‪ :‬ﻳﻬﺪﻱ ﺑﺪﻧﺔ‪ ،‬ﻭﺗﻢ ﺣﺠﻪ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻹﻗﺮﺍﻥ‪.‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ ﺑﺬﻟﻚ ‬ ‫ ﻭﺍﻟﻘﺎﺭﻥ ﺍﻟﻤﺠﺎﻣﻊ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺗﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺪﻧﺔ ﻟﺤﺠﻪ‪ ،‬ﻭﺷﺎﺓ ﻟﻌﻤﺮﺗﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻠﻜﻞ ﺷﺎﺓ‪.‬‬ ‫‪!4 ١١٠‬ي ا ‪:‬‬ ‫ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ ﻧﺎﻗﺔ ﺇﻥ ﻭﺟﺪﺕ‪ ،‬ﻭﺇﻻ ﻓﺒﻘﺮﺓ‪ ،‬ﻭﺇﻻ ﻓﺸﺎﺓ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ ﺫﻟﻚ‬ ‫ﻓﻤﻌﺪﻭﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﺸﺘﺮﻱ ﺑﻪ ﺑﺪﻧﺔ‪.‬‬ ‫‪ ١١١‬إذا ‪ 3>d  2‬ر‪:;%/ ($‬‬ ‫ﻳﺒﻖ ﺇﻻ ﺍﻟﺤﻠﻖ ﻓﻘﻮﻻﻥ)‪.(١‬‬ ‫ﻓﺴﺪﺕ ﻋﻤﺮﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٩٩ ،٩٨/٤‬‬ ‫‪85‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ *7 ١١٢‬ا‪1L‬ق وا !ال ‪ (B‬ا‪:‬‬ ‫ﺳﺒﺎﺑﺎ ﺃﻭ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ :‬ﺩﻡ‪.‬‬ ‫ﻳﻠﺰﻡ ﻟﻜﻞ ﻓﺴﻮﻕ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻣﺎ ﺣﻜﻢ ﺍﻟﺠﺪﺍﻝ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻓﺈﻥ ﺣﺼﻞ ﺑﻪ ﻏﻀﺐ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪:‬‬ ‫ ﻓﻔﻴﻪ ﺇﻃﻌﺎﻡ ﻣﺴﻜﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻏﻀﺐ ﻭﻏﻀﺐ ﻓﻔﻴﻪ ﺩﻣﺎﻥ‪ ،‬ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺷﺎﺓ‪ ،‬ﺃﻭ ﺑﻘﺮﺓ‬ ‫ﻳﺬﺑﺤﻬﺎ ﻟﻤﺴﺎﻛﻴﻦ ﻣﻜﺔ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﺳﺘﺔ‪ ،‬ﺃﻭ ﺃﻃﻌﻢ ﺳﺘﺔ ﻧﺼﻒ ﺻﺎﻉ ﺑﺮ‪ ،‬ﺃﻭ‬ ‫ﺻﺎ ﻋﺎ ﻣﻦ ﺫﺭﺓ ﺃﻭ ﺷﻌﻴﺮ‪.‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﺟﺎﺩﻟﻪ ﻏﻴﺮﻩ ﺃﻭ ﻛﻠﻤﻪ ﺣﺘﻰ ﺃﻏﻀﺒﻪ؛‬ ‫ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﻔﺪﺍﺀ ﻟﻠﻤﺠﺎﺩﻝ ﻭﻟﻮ ﻟﻢ ﻳﺤﺼﻞ ﻏﻀﺐ)‪.(١‬‬ ‫‪ 3d ١١٣‬ام '‪:!)o‬‬ ‫ﺻﻴﺪﺍ ﻣﻦ ﺍﻟﺤﺮﻡ ﺇﻟﻰ‬ ‫ﻳﻤﻨﻊ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺮ ﻭﺗﻨﻔﻴﺮﻩ ﻭﻗﺘﻠﻪ‪ ،‬ﻓﺈﻥ ﺃﺧﺮﺝ ‬ ‫ﺍﻟﺤﻞ ﻓﻌﻠﻴﻪ ﺭﺩﻩ‪ ،‬ﻭﺇﻻ ﻓﻌﻠﻴﻪ ﺣﻜﻮﻣﺔ ﺍﻟﻌﺪﻟﻴﻦ‪ ،‬ﻛﻤﺎ ﻳﻤﻨﻊ ﻣﻦ ﺃﻛﻠﻪ ﻭﻟﻮ ﺻﺎﺩﻩ‬ ‫ﻣﺤﻞ؛ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺨﺮ‪ ،‬ﺑﺨﻼﻑ ﺻﻴﺪ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻼ ﻓﺨﺮ ﻓﻴﻪ‪.‬‬ ‫ﻓﺈﻥ ﺃﻛﻞ ﻣﺎ ﻗﺘﻠﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﻗﺘﻠﻪ ﻏﻴﺮﻩ ﻟﺰﻣﻪ ﻗﻴﻤﺔ ﻣﺎ ﺃﻛﻞ ﻟﻔﻘﺮﺍﺀ ﻣﻜﺔ؛‬ ‫ﻟﻘﻮﻟﻪ ‪] ﴾ 0 / . - , + * ﴿ : 4‬ﺍﻟﻤﺎﺋﺪﺓ‪ [٩٦ :‬ﺃﻱ‪ :‬ﺣﺮﻡ‬ ‫ﻋﻠﻴﻜﻢ ﺗﻨﺎﻭﻝ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺑﺎﻟﻀﺮﺏ ﺃﻭ ﺑﺎﻹﻣﺴﺎﻙ ﺃﻭ ﺑﺎﻷﻛﻞ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ‬ ‫ﺣﺮﺍﻡ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٠ ،٩٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٥ ،١٠١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪86‬‬ ‫‪ ١١٤‬ااد  ‪ (B !)o‬اﻵ‪:E‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﺤﻴﻮﺍﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻻﺻﻄﻴﺎﺩ‪ ،‬ﻓﻬﻮ ﻣﺼﺪﺭ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻟﻠﻤﺤﺮﻡ ﻗﺘﻠﻪ ﻭﻗﺒﻀﻪ ﺃﻭ ﻣﺎ ﻳﺆﺩﻱ ﻟﺼﻴﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﺟﺰﺍﺀ‬ ‫ﻋﻠﻰ ﺃﻛﻠﻪ‪.‬‬ ‫ﻭﻳﺪﻝ ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﺤﻴﻮﺍﻥ؛ ﺃﻧﻪ ﮊ ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﺣﻤﺎﺭ ﻭﺣﺸﻲ‬ ‫ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻓﺮﺩﻩ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺇﻧﺎ ﻟﻢ ﻧﺮﺩﻩ ﻋﻠﻴﻚ ﺇﻻ ﺃﻧﺎ ﺣﺮﻡ«)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﻴﺪ‪ :‬ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﺎﺩ ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺃﻛﻠﻪ ﺷﺮ ﻋﺎ)‪.(٢‬‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﻼ ﺟﺰﺍﺀ ﻋﻠﻰ‬ ‫‬‫ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﻴﺪ‪ :‬ﺍﻟﺤﻼﻝ ﺍﻷﻛﻞ‪،‬‬ ‫ﻗﺎﺗﻞ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﺃﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻀﺒﻊ ﻣﻦ ﺍﻟﺼﻴﺪ«)‪ ،(٣‬ﻭﻫﺬﺍ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺤﻞ ﺃﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻣﺤﺮﻡ ﻭﻟﻢ ﻳﺼﺪ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻠﻮ ﻟﻢ‬ ‫ﻳﺤﻞ ﺃﻛﻠﻪ ﻟﻢ ﺗﻜﻦ ﻫﻨﺎﻙ ﻓﺎﺋﺪﺓ ﻓﻲ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻪ ﻣﻦ ﺍﻟﺼﻴﺪ«‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻤﺎ ﻳﻘﺘﻞ ﺑﻼ ﺟﺰﺍﺀ ﻛﺎﻷﺳﺪ)‪.(٤‬‬ ‫ﺣﻤﺎﺭﺍ ﻭﺣﺸ ‪‬ﻴﺎ ﺣ ‪‬ﻴﺎ ﻟﻢ‬ ‫‬‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﻫﺪﻯ ﻟﻠﻤﺤﺮﻡ‬ ‫ﻳﻘﺒﻞ‪ ،‬ﺡ)‪ ،(١٨٢٥‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﺍﻟﺼﻴﺪ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﺡ)‪.(١١٩٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٢/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٣١٦/٢٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺃﻛﻞ ﺍﻟﻀﺒﻊ‪ ،‬ﺡ)‪،(٣٨٠١‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻀﺒﻊ ﻳﺼﻴﺒﻬﺎ ﺍﻟﻤﺤﺮﻡ‪،‬‬ ‫ﺡ)‪ ،(٨٥١‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ،‬ﻣﺎ ﻻ ﻳﻘﺘﻠﻪ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﺡ)‪ ،(٢٨٣٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺍﻟﻀﺒﻊ‪ ،‬ﺡ)‪ ،(٣٢٣٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٢/٤‬‬ ‫‪87‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ ١١٥‬إذا أ‪7‬م أو د‪ 3-‬ام و‪ !)h ;$‬أو * ‪:!)h‬‬ ‫ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻭﻣﻌﻪ ﺻﻴﺪ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺣﻜﻤﻪ‪:‬‬ ‫ ﺃﺭﺳﻠﻪ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺠﺎﻫﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻌﻤﻪ ﻭﻳﺴﻘﻴﻪ ﺛﻢ ﻳﺮﺳﻠﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻓﻴﻤﻦ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻭﻣﻌﻪ ﺑﺎﺯ ﺃﻭ ﺻﻘﺮ؛ ﻳﺮﺳﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﺻﻄﺎﺩ ﺑﻌﺪ‬ ‫ﻣﺎ ﺃﺭﺳﻠﻪ ﻭﺭﺁﻩ ﻓﻌﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺟﺰﺍﺀ؛ ﻷﻧﻪ ﻟﻢ ﻳﺄﻣﺮﻩ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻨﻌﻪ‪.‬‬ ‫‪ ١١٦‬د‪1-‬ل ام '* ‪:!)h‬‬ ‫ﺃﻣﺎ ﺇﻥ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﺑﻠﺤﻢ ﺻﻴﺪ؛ ﻓﺈﻥ ﺃﻃﻌﻤﻪ ﺃﺣﺪ ﻟﺰﻡ ﺃﻛﻠﻪ ﺟﺰﺍﺀ ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ‬ ‫‪‬‬ ‫ﻣﺤﻼ‪.‬‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ‬ ‫‬‫ﻟﺤﻢ ﺻﻴﺪ ﻭﻛﺎﻥ‬ ‫ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻠﺰﻡ ﻗﻴﻤﺔ ﻣﺎ ﺃﻛﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺄﺛﻢ ﻣﻦ ﺃﻃﻌﻢ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﻣﻦ ﺃﻛﻞ ﺑﻼ ﻋﻠﻢ ﺃﻧﻪ‬ ‫ﻣﻦ ﺻﻴﺪ ﺍﻟﺤﺮﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﻣﻦ ﺃﻃﻌﻢ ﻏﻴﺮﻩ ﻛﻔﺎﺭﺗﺎﻥ؛ ﻛﻔﺎﺭﺓ ﺟﺰﺍﺀ ﻟﻠﺼﻴﺪ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﻟﻘﻴﻤﺔ‬ ‫ﻣﺎ ﺃﻃﻌﻢ ﻣﻨﻪ ﺇﻧﺴﺎﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٧ ،١٠٣ ،١٠٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪88‬‬ ‫‪ ١١٧‬وإن ‪ h‬د ام ‪:37 (B‬‬ ‫ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺇﻟﻰ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻟﻢ ﻳﺠﺰ ﻟﻠﻤﺤﻞ ﺃﻛﻠﻪ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻗﻴﻤﺔ ﻣﺎ ﺃﻛﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺫﺑﺤﻪ ﺍﻟﻤﺤﻞ ﺟﺎﺯ ﺃﻛﻠﻪ‪.‬‬ ‫ﺇﺫﺍ ﺃﻛﻞ ﺍﻟﻤﺤﺮﻡ ﻟﺤﻢ ﺻﻴﺪ ﻣﻦ ﺻﻴﺪ ﺍﻟﺤﻞ ﻓﻌﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ﺻﻴﺪﺍ ﻓﺬﺑﻴﺤﺘﻪ ﻣﻴﺘﺔ ﻻ ﻳﺤﻞ ﺃﻛﻠﻬﺎ‪.‬‬ ‫ﻭﺇﺫﺍ ﺫﺑﺢ ﺍﻟﻤﺤﺮﻡ ‬ ‫‪ ١١٨‬إذا ‪ !)h‬أ‪ 32‬ام‪ !"B ،‬ا‪:;)B #'-‬‬ ‫ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺻﺎﺩﻩ ﺍﻟﻤﺤﻞ ﻭﺫﺑﺤﻪ ﺟﺎﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻛﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﻭﻱ ﻋﻦ ﻋﻤﺮ‬ ‫ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻛﻠﻪ ﺇﺫﺍ ﺻﻴﺪ ﻟﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻛﻠﻪ‪ ،‬ﺻﻴﺪ ﻣﻦ‬ ‫ﺃﺟﻠﻪ ﺃﻭ ﻣﻦ ﺃﺟﻞ ﻏﻴﺮﻩ‪ ،‬ﻭﺫﺑﺢ ﻟﻪ ﺃﻭ ﻟﻤﺤﺮﻡ ﻏﻴﺮﻩ)‪.(١‬‬ ‫ﺇﻥ ﺃﻣﺮ ﺍﻟﻤﺤﺮﻡ ﻋﺒﺪﻩ‪ ،‬ﺃﻭ ﻃﻔﻠﻪ‪ ،‬ﺃﻭ ﻛﻠﺒﻪ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺼﻴﺪ ﺑﻪ ﻣﻦ ﻃﺎﺋﺮ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﻓﻘﺘﻞ ﺍﻟﺼﻴﺪ ﺃﻭ ﺃﺿﻌﻔﻪ؛ ﻟﺰﻣﻪ ﺍﻟﻔﺪﺍﺀ‪.‬‬ ‫‬ ‫‪!)h‬ا أو )‪:E‬‬ ‫‪ ١١٩‬إذا ا€‪ Z‬ام ‪!21B‬‬ ‫ ﻗﻴﻞ‪ :‬ﻳﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺄﻛﻞ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٢/٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ]‪.[١٠٥ ،١٠٢/٤‬‬ ‫‪89‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‬ ‫‪!)h‬ا ‪ (B‬ام‪:‬‬ ‫‪ ١٢٠‬إذا ‪ 3d‬ا‪3‬‬ ‫ ﻓﻌﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ ﻭﻋﻨﺪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻻ ﺟﺰﺍﺀ ﻋﻠﻴﻪ‪.‬‬ ‫‪ 2 ١٢١‬اء ‪ 3d‬ا‪:!)o‬‬ ‫ﻋﻤﺪﺍ؛ ﻟﻘﻮﻟﻪ ‪® ¬ « ª ﴿ : 4‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺠﺰﺍﺀ ﺑﻘﺘﻞ ﺍﻟﺼﻴﺪ ‬ ‫¯ ‪﴾ ¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³² ± °‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪.[٩٥ :‬‬ ‫ﻭﻣﻦ ﻋﺎﺩ ﻟﻘﺘﻞ ﺍﻟﺼﻴﺪ ﻓﻘﺘﻞ ﺑﻌﺪﻣﺎ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺠﺰﺍﺀ؛ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪:‬‬ ‫ ﺣﻜﻢ ﻋﻠﻴﻪ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ﻭﺇﺫﺍ ﻋﺎﺩ؛‬ ‫ ﻗﻴﻞ‪ :‬ﺍﺫﻫﺐ ﻓﻴﻨﺘﻘﻢ ﺍﷲ ﻣﻨﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻳﻌﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺤﻜﻢﺍﻟﺠﺰﺍﺀﻓﻲ ﺍﻟﺨﻄﺄ ﺩﻭﻥ ﺍﻟﻌﻤﺪ‪.‬‬ ‫ﻋﻤﺪﺍ ﺃﻡ ﺧﻄﺄ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ؛ ﻳﻌﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺤﻜﻢ ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﻭﺍﻻﻧﺘﻘﺎﻡ ﻓﻲ ﺍﻵﻳﺔ ﺇﻧﻤﺎ ﻫﻮ ﺍﻧﺘﻘﺎﻡ ﺍﻵﺧﺮﺓ‪ ،‬ﻣﻊ ﻟﺰﻭﻡ ﺍﻟﻜﻔﺎﺭﺓﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺬﻫﺒﻨﺎ‪.‬‬ ‫‪ L ١٢٢‬ا‪ !)o‬أو ‪:;72‬‬ ‫ﺇﺫﺍ ﻛﺴﺮﻩ ﺃﻭ ﺟﺮﺣﻪ ﻓﻘﻴﻤﺔ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺠﺰﺍﺀ ﺇﻥ ﻣﺎﺕ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٣ ،١٠٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪90‬‬ ‫‪ 2 ١٢٣‬اء ‪ 3d‬ا‪:pZ- !)o‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻻ ﺟﺰﺍﺀ ﻋﻠﻰ ﻣﻦ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺧﻄﺄ؛ ﻟﻘﻮﻟﻪ ‪¶ µ ´ ﴿: 4‬‬ ‫¸ ‪] ﴾ ¾ ½ ¼ » º ¹‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩٥ :‬ﻓﻘﻴﺪ ﺍﻟﺠﺰﺍﺀ ﻓﻲ ﺍﻵﻳﺔ ﺑﺎﻟﻌﻤﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻌﻤﺪ ﻓﻲ ﺇﻟﺰﺍﻡ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻴﺪﺕ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺠﺰﺍﺀ ﺑﺎﻟﻌﻤﺪ؛ ﻷﻥ ﺍﻵﻳﺔ ﺳﻴﻘﺖ ﻣﺴﺎﻕ ﺍﻟﺰﺟﺮ ﻋﻦ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﺍﻟﺘﻐﻠﻴﻆ ﻋﻠﻴﻪ‬ ‫ﺑﺎﻟﻮﻋﻴﺪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟﻢ ﻳﺬﻛﺮ ﻓﻲ ﺍﻵﻳﺔ ﺇﻻ ﺍﻟﻌﻤﺪ ﻟﻴﺨﺒﺮ ﺑﺎﻻﻧﺘﻘﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﻋﺪﻡ ﺍﻟﻌﻤﺪ‬ ‫ﻓﻤﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﺇﺛﻢ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺰﻳﻞ ﺍﻟﻀﻤﺎﻥ)‪.(١‬‬ ‫‪‬‬ ‫ﻣﺤﻼ‪.‬‬ ‫ﺳﻬﻮﺍ ﻭﻟﻮ‬ ‫ﻭﻣﺎ ﺳﺒﻖ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻣﻦ ﺻﺎﺩ ﻣﻦ ﺍﻟﺤﺮﻡ ‬ ‫‪1h u$ ١٢٤‬ر ا‪:pZK‬‬ ‫ﺻﻴﺪﺍ ﻓﻔﺰﻉ ﻓﻤﺎﺕ‪.‬‬ ‫‪ ١‬ ﺇﻥ ﺭﺁﻩ ‬ ‫‪ ٢‬ ﺃﻭ ﻓﺮ ﻓﻤﺎﺕ‪.‬‬ ‫‪ ٣‬ ﺃﻭ ﺿﺮﺏ ﻓﺴﻄﺎﻃﻪ ﻓﺘﻌﻠﻖ ﺑﻪ ﻓﻤﺎﺕ‪.‬‬ ‫‪ ٤‬ ﺃﻭ ﺃﻣﺮ ﻏﻼﻣﻪ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺼﻴﺪ ﻓﻈﻦ ﺍﻟﻐﻼﻡ ﺃﻧﻪ ﺃﻣﺮﻩ ﺑﻘﺘﻠﻪ ﻓﻘﺘﻠﻪ‪.‬‬ ‫‪ ٥‬ ﺃﻭ ﺃﺭﺳﻞ ﻛﻠﺒﻪ ﻋﻠﻰ ﺃﺳﺪ ﻓﺘﻌﺮﺽ ﻟﻪ ﺻﻴﺪ ﻓﻘﺘﻠﻪ‪.‬‬ ‫‪ u$ *7 ١٢٥‬ا‪1o‬ر ` ا"‪:3‬‬ ‫ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺠﺰﺍﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ؛ ﻷﻧﻪ ﻓﻌﻞ ﻣﺎ ﻳﺠﻮﺯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٥/٤‬‬ ‫‪91‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﺇﻥ ﺣﻔﺮ ﻟﻠﺴﺒﻊ‪ ،‬ﺃﻭ ﻟﻠﺴﺎﺭﻕ‪ ،‬ﻓﻌﻄﺐ ﺍﻟﺼﻴﺪ ﺑﺬﻟﻚ؛‬ ‫ ﺿﻤﻦ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪،‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﻀﻤﻦ)‪.(١‬‬ ‫‪ ١٢٦‬اﻻ‪Q‬اك ‪ 3d (B‬ا‪:!)o‬‬ ‫ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺟﻤﺎﻋﺔ ﻓﻲ ﻗﺘﻞ ﺻﻴﺪ ﻓﻌﻠﻴﻬﻢ ﺟﺰﺍﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﺿﺮﺑﻪ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺛﻢ ﺟﺎﺀ ﺍﻵﺧﺮ ﻓﻀﺮﺑﻪ ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺟﺰﺍﺀ‪.‬‬ ‫ ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻥ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﻣﺤﻠﻮﻥ ﻭﻣﺤﺮﻣﻮﻥ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﺤﺮﻣﻴﻦ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻢ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻤﺤﻠﻴﻦ‪.‬‬ ‫‪ ١٢٧‬إذا ‪ 3d‬ا" رن ا‪:!)o‬‬ ‫ ﻋﻠﻴﻪ ﺟﺰﺍﺀ ﻭﺍﺣﺪ ﺑﻘﺘﻞ ﺍﻟﺼﻴﺪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺟﺰﺍﺀﺍﻥ)‪.(٢‬‬ ‫اء‪:‬‬‫‪U  ١٢٨‬ط ‪  * `)B‬‬ ‫ﻳﺤﻜﻢ ﺑﻪ ﻋﺪﻻﻥ‪ ،‬ﺣﺮﺍﻥ ﺑﺎﻟﻐﺎﻥ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻋﺪﻟﺘﺎﻥ ﻣﻊ ﻋﺪﻝ‪ ،‬ﻛﻤﺎ ﻳﺸﺘﺮﻁ‬ ‫ﺃﻥ ﻳﻜﻮﻧﺎ ﻓﻘﻴﻬﻴﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺣﻜﻤﺎ ﺑﺒﺪﻧﺔ ﻓﻲ ﻏﺰﺍﻝ ﺭﺩﺍ ﺣﻜﻤﻬﻤﺎ؛ ﻷﻥ‬ ‫ﺣﻜﻤﻬﻤﺎ ﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻓﻔﻲ ﺍﻟﻐﺰﺍﻝ ﺷﺎﺓ ﻭﻟﻴﺴﺖ ﺑﺪﻧﺔ‪.‬‬ ‫ ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺪﻫﻤﺎ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻭﺣﻜﻢ ﻓﻴﻪ ﻋﺪﻻﻥ‪ ،‬ﻭﺑﻌﺚ ﻣﺎ ﺣﻜﻤﺎ ﺑﻪ‬ ‫ﺍﻟﻌﺪﻻﻥ ﺇﻟﻰ ﺍﻟﺤﺮﻡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٥/٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﺑﻖ ]‪.[١٠٧ ،١٠٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪92‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﻤﺎ ﻗﻀﺖ ﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ‬ ‫ﺫﻟﻚ ﻓﻠﻴﺤﻜﻢ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻭﻫﺬﺍ ﺿﻌﻴﻒ ﻟﻤﺨﺎﻟﻔﺘﻪ‬ ‫ﻟﻠﻨﺺ‪.‬‬ ‫ﺃﻣﺎ ﻣﺎ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﻧﺺ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻟﻢ ﻳﻘﺾﻓﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ؛ ﻓﻴﺮﺟﻊ‬ ‫ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﻗﻮﻝ ﺍﻟﻌﺪﻟﻴﻦ)‪.(١‬‬ ‫‪ 3d 34 ١٢٩‬ا‪ € ]21 !)o‬ن ا‪ 3W‬أو ا")‪E‬؟‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺭﺃﻳﻴﻦ‪:‬‬ ‫ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻓﻲ ﺍﻟﺼﻴﺪ ﺍﻟﻘﻴﻤﺔ؛ ﻷﻧﻪ ﻟﻴﺲ ﻟﻜﻞ ﺻﻴﺪ‬ ‫ﻣﺎ ﻳﻤﺎﺛﻠﻪ ﻣﻦ ﺍﻟﻨﻌﻢﺍﻹﺑﻞ‪ ،‬ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻤﺜﻞ ﻓﻲ ﻗﻮﻟﻪ ‪: 4‬‬ ‫﴿ ‪] ﴾ ¾ ½ ¼ » º ¹‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩٥ :‬ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻹﺿﺎﻓﺔ ﻟﻠﺒﻴﺎﻥ؛ ﺃﻱ‪:‬‬ ‫ﻓﺠﺰﺍﺀ ﻗﻴﻤﺔ ﻣﺎ ﻗﺘﻞ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻗﻴﻤﺔ ﺍﻟﺸﻲﺀ ﻣﺜﻠﻪ‪.‬‬ ‫ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺍﻟﺼﻴﺪ ﺍﻟﻤﺜﻞ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻤﺜﻞ‬ ‫ﻓﺎﻟﻘﻴﻤﺔ)‪.(٢‬‬ ‫اء‪.‬‬‫‪ ١٣٠‬أ‪1V‬اع ا‬ ‫‪ ١٣١‬ا‪!i‬ي‪:‬‬ ‫ﻗﺎﻝ ‪] ﴾ Æ Å Ä ﴿ : 4‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩٥ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺬﺑﺢ ﻓﻲ ﺍﻟﻜﻌﺒﺔ‬ ‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﻘﺼﻮﺩ ﻫﻨﺎ‪ :‬ﻣﻜﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺤﺮﻡ ﻛﻠﻪ‪ ،‬ﺃﻭ ﻣﻨﻰ‪ ،‬ﻭﻗﺪ ﻋﺒﺮﺕ‬ ‫ﺍﻵﻳﺔ ﺑﺎﺳﻢ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻟﻜﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺤﺮﻡ‪ ،‬ﺃﻭ ﺑﺄﺣﺪ ﺍﻟﻤﺘﺠﺎﻭﺭﻳﻦ ﻋﻦ ﺍﻵﺧﺮ؛‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٣ ،١١٢/٤‬‬ ‫‪93‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻓﺈﻥ ﻣﻨﻰ ﻭﻟﻮ ﺑﻌﺪﺕ ﻋﻦ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻛﺎﻟﻤﺘﺠﺎﻭﺭ ﻟﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﺎ ﺑﻌﺪ ‪‬‬ ‫ﺟﺪﺍ‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﺪ ﺟﻤﻌﻬﻤﺎ ﻧﺴﻚ ﻭﺍﺣﺪ‪.‬‬ ‫‬ ‫ ﻭﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺫﺑﺢ ﺍﻟﻬﺪﻱ ﻭﺍﻟﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﻣﺴﺎﻛﻴﻦ ﺍﻟﺤﺮﻡ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﺠﻮﺯ ﺗﻔﺮﻳﻖ ﺍﻟﻬﺪﻱ ﺧﺎﺭﺝ ﺍﻟﺤﺮﻡ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﺑﺢ ﺑﻤﻜﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ ﺍﻟﻘﺮﺍﺑﺔ ﻣﻦ ﺍﻟﻬﺪﻱ ﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ)‪.(١‬‬ ‫‪ E)d ١٣٢‬ا‪:  $| !)o‬‬ ‫ﻃﻌﺎﻣﺎ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫‬‫ ﻳﺸﺘﺮﻱ ﻟﻤﺴﺎﻛﻴﻦ ﺍﻟﺤﺮﻡ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ‬ ‫ﻳﻘﻮﻡ ﺑﺎﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﻏﺎﻟﺐ ﻗﻮﺕ ﺍﻟﺒﻠﺪ ﺑﻌﺪ ﺃﻥ ‬ ‫ ﻗﻮﻝ ﺍﻷﺣﻨﺎﻑ‪ :‬ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻛﻞ ﻣﺴﻜﻴﻦ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ‪ ،‬ﺃﻭ ﺻﺎ ﻋﺎ‬ ‫ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺷﻌﻴﺮ‪.‬‬ ‫ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻛﻞ ﻣﺴﻜﻴﻦ ﻣﺪﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬‬ ‫ﻣﺪﺍ‪ ،‬ﺃﻭ ﻳﻄﻌﻤﻬﻢ‬ ‫ﻏﺪﺍﺀ ﻭﻋﺸﺎﺀ‪.‬‬ ‫ﻭﺗﻌﺘﺒﺮ ﺍﻟﻘﻴﻤﺔ؛‬ ‫ ﺑﻤﻜﺎﻥ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻴﻌﻄﻲ ﻟﻔﻘﺮﺍﺀ ﺍﻟﺤﺮﻡ ﺭﻓﻘﺎ ﺑﻬﻢ‪ ،‬ﻭﺇﻋﺎﻧﺔ ﻋﻠﻰ ﺳﻜﻨﻰ‬ ‫ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻴﻌﻤﺮ ﻭﻻ ﻳﺨﺮﺏ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ ﺍﻟﻘﺮﺍﺑﺔ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺤﺮﻡ ﻣﺴﺎﻛﻴﻦ ﻓﻴﻌﻄﻰ ﻟﻤﻦ ﻫﻮ ﺧﺎﺭﺝ‬ ‫ﺍﻟﺤﺮﻡ‪ ،‬ﻭﻣﻦ ﺃﻃﻌﻢ ﺑﻌﺾ ﻣﺎ ﻋﻠﻴﻪ ﺛﻢ ﻋﺠﺰ ﺻﺎﻡ ﻣﺎ ﺑﻘﻲ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٩ ،١٠٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪94‬‬ ‫ﻭﻣﻦ ﺃﻛﻞ ﻣﻦ ﺍﻟﺠﺰﺍﺀ ﺍﻟﻼﺯﻡ ﻟﻪ؛ ﺃﻋﺎﺩﻩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﺎ ﻋﻠﻴﻪ ﺇﻻ ﻗﺪﺭ ﻣﺎ ﺃﻛﻞ)‪.(١‬‬ ‫‪ ١٣٣‬اﻹ|‪ $‬م اي ‪!$‬ل ا‪ )o‬م‪:‬‬ ‫ﺇﺫﺍ ﻋﺪﻝ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻣﻦ ﺍﻹﻃﻌﺎﻡ ﺇﻟﻰ ﺍﻟﺼﻴﺎﻡ‪:‬‬ ‫ ﻟﻜﻞ ﻳﻮﻡ ﻣﺪﻳﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻣﺪ ﺻﻮﻡ ﻳﻮﻡ ﻓﻲ ﺃﻱ ﻣﻜﺎﻥ ﺷﺎﺀ‪ ،‬ﻣﻦ ﻣﻜﺔ ﺃﻭ ﻓﻲ ﺑﻠﺪﻩ ﺑﻌﺪ‬ ‫ﺭﺟﻮﻋﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﻴﺎﻡ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﺘﺘﺎﺑﻊ‪.‬‬ ‫‪4 34 ١٣٤‬ه اﻷ‪1V‬اع ا‪W‬ﻼ‪ .'/ Ev‬ا‪ ))K‬أو ‪ .'/‬ا‪])%‬؟‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺭﺃﻳﻴﻦ‪:‬‬ ‫ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﻓﻴﺨﻴﺮ ﺑﻴﻦ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﺍﻹﻃﻌﺎﻡ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻓﺄﻱ ﺷﻲﺀ ﻓﻌﻠﻪ ﺃﺟﺰﺃﻩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻓﻼ ﻳﻄﻌﻢ ﺇﻻ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ‬ ‫ﺍﻟﻬﺪﻱ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺴﺘﻄﻌﻪ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﺎﻉ ﻓﻲ ﺑﻠﺪﻩ ﺃﺭﺳﻠﻪ‪ ،‬ﻭﻻ ﻳﺼﻮﻡ ﺇﻻ ﺇﺫﺍ ﻟﻢ ﻳﻘﻮ‬ ‫ﻋﻠﻰ ﺍﻹﻃﻌﺎﻡ)‪.(٢‬‬ ‫‪ 7 3d ` ١٣٥‬را و‪ U7‬ﷰ) أو ‪:E $V‬‬ ‫‬ ‫ﺟﻤﻼ ﺃﻭ ﻧﺎﻗﺔﻭﻟﺪ ﺑﻮﻟﺪ؛ ﺃﻱ‪ :‬ﻭﻟﺪ ﺍﻟﺤﻤﺎﺭ‬ ‫ ﻟﺰﻣﻪ ﺑﺪﻧﺔﻭﻫﻲ ﺍﻟﺒﻌﻴﺮ‬ ‫ﺍﻟﻮﺣﺸﻲ ﻭﺍﻟﻨﻌﺎﻣﺔ ﺑﻮﻟﺪ ﺍﻟﻨﻌﺎﻣﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺠﺪﻩ ﻓﺒﻘﺮﺓ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٩ ،١٠٨/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﻤﻮﺿﻊ ﻧﻔﺴﻪ‪.‬‬ ‫‪95‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﺉ ﺍﻟﺒﻘﺮﺓ ﻭﻟﻮ ﻭﺟﺪﻩ‪ ،‬ﻭﻗﺪ ﻗﻀﻰ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻓﻲ ﺣﻤﺎﺭ‬ ‫ﻭﺣﺸﻲ ﻭﺛﻮﺭ ﺑﺒﻘﺮﺓ‪.‬‬ ‫‪ 3d ` ١٣٦‬ذا ‪d‬ن  )‪ 3W‬واﻷروى وا‪(١)3/1‬؟‬ ‫ﻗﻀﻰ ﻓﻴﻬﻢ ﻋﻠﻲ ‪ ƒ‬ﺑﺒﻘﺮﺓ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﺑﻮﻟﺪ‪.‬‬ ‫‪ 2 ١٣٧‬اء ` ‪ 3d‬ا)‪:3‬‬ ‫ ﻳﺤﻜﻢ ﻟﻪ ﺑﺒﺪﻧﺔ ﻻ ﻏﻴﺮ‪.‬‬ ‫ﻗﺎﻋﺪﺍ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻈﻴﺮ ﻟﻠﻔﻴﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺘﺼﺪﻕ ﺑﻤﺜﻞ ﺟﺜﻤﺎﻧﻪ ‬ ‫‪ 2 ١٣٨‬اء ` ‪ 3d‬ا‪ c‬ال‪:‬‬ ‫ ﻓﻴﻪ ﺷﺎﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺴﻨﺔ‪.‬‬ ‫ ﻭﻗﻀﻰ ﻓﻴﻪ ﻋﻤﺮ ‪ ƒ‬ﺑﺎﻷﻧﺜﻰ ﻣﻦ ﺍﻟﻤﻌﺰ‪.‬‬ ‫‪ ١٣٩‬ا‪:]N‬‬ ‫ﻓﻴﻪ ﺟﺪﻱ‪ ،‬ﺣﻜﻢ ﺑﺬﻟﻚ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﻤﺮ‪.‬‬ ‫‪ ١٤٠‬ا‪ (>z‬وا‪:]'$W‬‬ ‫ﻓﻴﻪ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ ﺿﺮﺏ ﻇﺒﻴﺔ ﻭﻫﻲ ﺣﺎﻣﻞ ﻓﺄﻟﻘﺖ ﻣﻴ ﺘﺎ ﻓﻌﻠﻴﻪ ﻋﺸﺮ ﻗﻴﻤﺔ ﺃﻣﻪ‪،‬‬ ‫ﻭﺇﻥ ﺃﻟﻘﺘﻪ ﺣ ‪‬ﻴﺎ ﻓﻤﺎﺕ ﻓﻤﺜﻞ ﺃﻣﻪ‪.‬‬ ‫ﻭﺍﻟﻮ ﻋﻞ ﻫﻮ ﺗﻴﺲ ﺍﻟﺠﺒﻞ‪ ،‬ﻭﻫﻮ ﺫﻛﺮ ﺍﻷﺭﻭﻯ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (١‬ﺍﻟﺘ ‪‬ﻴ ﺜ ﻞ‪ :‬ﺟﻨﺲ ﻣﻦ ﺑﻘﺮ ﺍﻟﻮﺣﺶ ﺗﻨﺰﻝ ﺍﻟﺠﺒﺎﻝ‪ ،‬‬ ‫ﺟﻨﺲ ﻣﻦ ﺍﻟﻤﻌﺰ ﺍﻟﺠﺒﻠﻴﺔ‪ ،‬ﻟﻪ ﻗﺮﻧﺎﻥ ﻗﻮﻳﺎﻥ ﻛﺴﻴﻔﻴﻦ ﺃﺣﺪﺑﻴﻦ‪ .‬ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺤﻴﻂ ﺍﻷﻋﻈﻢ‬ ‫]‪ ،[٤٧٢/٩‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﻄﻴﺮ ﻭﺍﻟﺤﻴﻮﺍﻥ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ]ﺹ ‪.[٤١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪96‬‬ ‫‪ ١٤١‬ا‪:>N‬‬ ‫ﻓﻴﻪ ﻛﺒﺶ‪ ،‬ﻭﺑﻪ ﺣﻜﻢ ﺍﻟﻨﺒﻲ ﮊ ﻭﻋﻤﺮ ﻭﻋﻄﺎﺀ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﮊ »ﺍﻟﻀﺒﻊ ﻣﻦ ﺍﻟﺼﻴﺪ«)‪.(١‬‬ ‫‪ ١٤٢‬ا)‪1‬ع ا‪:)co‬‬ ‫ﻓﻴﻪ ﺟﻔﺮﺓ‪ ،‬ﻭﻫﻲ ﺃﻧﺜﻰ ﺍﻟﻤﻌﺰ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻓﺼﻠﺖ ﻋﻦ ﺃﻣﻬﺎ)‪.(٢‬‬ ‫‪ ١٤٣‬اﻷر‪:]V‬‬ ‫ ﻓﻴﻪ ﺳﺨﻠﺔ)‪.(٣‬‬ ‫ ﻭﻋﻦ ﻋﻤﺮ ‪ ƒ‬ﺃﻧﻪ ﻗﻀﻰ ﻓﻴﻪ ﺑﻌﻨﺎﻕ‪ ،‬ﻭﻫﻲ ﺍﻷﻧﺜﻰ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻤﻌﺰ‪ ،‬ﻭﺑﻪ‬ ‫ﻋﻤﻞ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺍﻟﻌﻨﺎﻕ ﻫﻲ ﻣﺎ ﻓﻮﻕ ﺍﻟﺠﻔﺮﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺩﻭﻧﻬﺎ‪.‬‬ ‫ ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺃﻧﻪ ﻗﻀﻰ ﻓﻲ ﺍﻷﺭﻧﺐ ﺑﺠﺬﻋﺔ ﻣﻦ ﺍﻟﻐﻨﻢ‪.‬‬ ‫ ﻭﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ :‬ﺃﻥ ﻓﻲ ﺍﻷﺭﻧﺐ ﻭﺍﻟﻴﺮﺑﻮﻉ ﻣﺎ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻬﺪﻱ‬ ‫ﻓﺼﺎﻋﺪﺍ‪.‬‬ ‫‬‫ﻭﺍﻟﻀﺤﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺠﺬﻉ ﻣﻦ ﺍﻟﻀﺄﻥ ﻭﺍﻟﺜﻨﻲ ﻣﻦ ﺍﻟﻤﻌﺰ ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‬ ‫ﻫﺪﻳﺎ ﺃﻧﻪ ﻻ ﻳﺠﺰﻳﻪ ﺃﻗﻞ ﻣﻤﺎ ﺫﻛﺮ)‪.(٤‬‬ ‫ﻭﻟﻢ ﻳﺨﺘﻠﻔﻮﺍ ﻓﻲ ﺃﻥ ﻣﻦ ﺟﻌﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ‬ ‫‪ !)h ١٤٤‬ا‪1)Z‬ر؛   م وا> رى و‪: 4)t‬‬ ‫ ﻋﻦ ﻋﻄﺎﺀ‪ :‬ﻓﻲ ﻛﻞ ﺍﻟﻄﻴﻮﺭ ﺷﺎﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺣﻤﺎﻡ ﺍﻟﺤﺮﻡ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﺣﻤﺎﻡ ﻏﻴﺮﻩ ﺣﻜﻮﻣﺔ ﻋﺪﻝ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[١١٣/١١١/٤‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[١٠٥‬‬ ‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‬ ‫)‪ (٣‬ﺍﻟﺴﺨﻠﺔ‪ :‬ﻭﻟﺪ ﺍﻟﻐﻨﻢ ﻣﻦ ﺍﻟﻀﺄﻥ ﺃﻭ ﺍﻟﻤﻌﺰ ﺳﺎﻋﺔ ﻭﺿﻌﻪ‪ ،‬‬ ‫]ﺹ ‪.[٢٩٠‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٣/٤‬‬ ‫‪97‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺍﻟﺤﻤﺎﻡ‪ :‬ﺻﺎﻉ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪.‬‬ ‫ﻭﻣﻦ ﻧﺘﻒ ﺭﻳﺶ ﺣﻤﺎﻣﺔ ﻗﺎﻡ ﺑﻬﺎ ﺣﺘﻰ ﺗﻨﺒﺖ ﻭﺗﻨﻬﺾ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺖ ﻗﺒﻞ ﺫﻟﻚ‬ ‫ﻓﻌﻠﻴﻪ ﺷﺎﺓ)‪.(١‬‬ ‫‪ € ١٤٥‬ن )‪ u‬ا‪1)Z‬ر‪:‬‬ ‫ ﺑﻴﺾ ﺍﻟﺤﻤﺎﻣﺔ ﻭﺍﻟﺤﺒﺎﺭﻯ ﻭﻧﺤﻮﻫﻤﺎ؛ ﺇﻥ ﺗﻔﺮﺥ ﻓﻔﻴﻪ ﺩﺭﻫﻢ ﻟﻜﻞ ﺑﻴﻀﺔ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﻔﺮﺥ ﻓﻨﺼﻒ ﺩﺭﻫﻢ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻓﻲ ﺑﻴﺾ ﺍﻟﺤﻤﺎﻡ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬ ‫ ﻭﻓﻲ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ‪ :‬ﺻﻮﻡ ﻳﻮﻡ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﻣﺴﻜﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮ ﺑﻌﻴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ ﻗﻴﻤﺔ ﺍﻟﻨﻌﺎﻡ‪ ،‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﺍﻟﻨﺨﻌﻲ‪.‬‬ ‫ ﻭﻋﻦ ﺍﻟﺤﺴﻦ‪ :‬ﻓﻲ ﺑﻴﻀﻬﺎ ﺟﻨﻴﻦ ﻣﻦ ﺍﻹﺑﻞ)‪.(٢‬‬ ‫‪1$>  :3W ; \)  ١٤٦‬ض وا>‪ w‬وا"اد)‪ (٣‬وا"‪:3‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻰ ﻗﺎﺗﻞ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﺬﺑﺎﺏ ﻭﺍﻟﻘﻤﻞﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱﺇﺫﺍ ﻟﻢ ﻳﺘﻌﻤﺪ ﻗﺘﻠﻬﺎ ﻛﻄﺮﺣﻬﺎ‪.‬‬ ‫‪ ١٤٧‬و‪ 3d (B‬ا"‪:3‬‬ ‫ ﺗﻤﺮﺓ ﺃﻭ ﺣﺒﺔ ﻣﻦ ﺷﻌﻴﺮ ﺃﻭ ﻋﻨﺐ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٣ :١١١ ،١٠٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٢ ،١١١/٤‬‬ ‫)‪ (٣‬ﺍﻟﻘﺮﺍﺩ‪ :‬ﺩﻭﻳﺒﺔ ﻣﺘﻄﻔﻠﺔ‪ ،‬ﺫﺍﺕ ﺭﺟﻞ ﻛﺜﻴﺮﺓ‪ ،‬ﺗﻌﻴﺶ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﻫﻮ ﻛﺎﻟﻘﻤﻞ‬ ‫ﻟﻺﻧﺴﺎﻥ‪ .‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻔﻘﻬﻲ ]ﺹ ‪.[٢٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪98‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﺒﻀﺔ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ ﻭﻟﻮ ﻗﻠﻴﻞ‪.‬‬ ‫‪ 3d (B ١٤٨‬ا ادة‪:‬‬ ‫ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺮ‪ ،‬ﻭﻓﻲ ﻗﺘﻠﻬﺎ‪ :‬ﺗﻤﺮﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﺒﻀﺔ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ ﺩﺭﻫﻢ‪ .‬ﻭﺑﻪ ﺃﺧﺬ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﺠﺮﺍﺩ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺤﺮ؛ ﻓﻼ ﺷﻲﺀ ﻋﻠﻰ ﻗﺎﺗﻠﻪ«)‪.(١‬‬ ‫‪1   ١٤٩‬ز 'م ‪ ` ;'d‬ا)‪1‬ا‪ V‬ت وا‪1)Z‬ر‪:‬‬ ‫ﻗﻠﻨﺎ ﺳﺎﺑﻘﺎ‪ :‬ﺇﻥ ﺍﻟﻤﺤﺮﻡ ﻳﻤﻨﻊ ﻣﻦ ﺻﻴﺪ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻄﻴﻮﺭ‪.‬‬ ‫ﻭﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻓﻴﻤﺎ ﺭﻭﺗﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺧﻤﺲ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻛﻠﻬﻦ ﻓﻮﺍﺳﻖ ﻳﻘﺘﻠﻦ ﻓﻲ ﺍﻟﺤﺮﻡ‪ :‬ﺍﻟﻐﺮﺍﺏ‪،‬‬ ‫ﻭﺍﻟﺤﺪﺃﺓ‪ ،‬ﻭﺍﻟﻌﻘﺮﺏ‪ ،‬ﻭﺍﻟﻔﺄﺭﺓ‪ ،‬ﻭﺍﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ«)‪.(٢‬‬ ‫»ﺧﻤﺲ ﻣﻦ ﺍﻟﺪﻭﺍﺏ«‪ :‬ﻻ ﻣﻔﻬﻮﻡ ﻟﻠﻌﺪﺩ‪ ،‬ﻓﻼ ﻳﻨﺤﺼﺮ ﺍﻟﺤﻜﻢ ﻓﻴﻬﻦ؛ ﻟﺜﺒﻮﺕ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺍﻟﺨﻤﺲ ﻟﻴﻨﺒﻪ ﺑﻬﺎ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻧﻮﺍﻉ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[١١٣/٤‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٤٢٢/١٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﻲ‬ ‫ﺍﻟﺠﺮﺍﺩ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﺡ)‪ (١٨٥٣‬ﻭﺡ)‪ ،(١٨٥٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ‬ ‫ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﺡ)‪ ،(٨٥٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺻﻴﺪ ﺍﻟﺤﻴﺘﺎﻥ‪،‬‬ ‫ﻭﺍﻟﺠﺮﺍﺩ‪ ،‬ﺡ)‪ ،(٣٢٢٢‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺍﻟﻤﻬﺰﻡ‬ ‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻤﻬﺰﻡ‪ :‬ﺍﺳﻤﻪ ﻳﺰﻳﺪ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺷﻌﺒﺔ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺘﻞ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﺡ)‪ ،(٣٣١٤‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪،‬‬ ‫ﺑﺎﺏ ﻣﺎ ﻳﻨﺪﺏ ﻟﻠﻤﺤﺮﻡ ﻭﻏﻴﺮﻩ ﻗﺘﻠﻪ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻓﻲ ﺍﻟﺤﻞ ﻭﺍﻟﺤﺮﻡ‪ ،‬ﺡ)‪.(١١٩٨‬‬ ‫‪99‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﺍﻟﻔﺴﻖ‪ ،‬ﻓﻬﻲ ﺃﺻﻮﻝ ﻷﺟﻨﺎﺱ ﺍﻟﻤﻀﺎﺭ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ‬ ‫ﻓﻬﻲ ﺗﻔﺼﻴﻞ ﻟﺒﻌﺾ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ‪.‬‬ ‫»ﻓﻮﺍﺳﻖ«‪ :‬ﺃﺻﻞ ﺍﻟﻔﺴﻖ‪ :‬ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺣﺪ ﺍﻟﻜﻒ ﺇﻟﻰ ﺍﻷﺫﻳﺔ‪ ،‬ﻗﺎﻝ ﻋﻴﺎﺽ‪:‬‬ ‫ﺳﻤﻮﺍ ﻓﻮﺍﺳﻖ ﻟﺨﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻟﺴﻼﻣﺔ ﺇﻟﻰ ﺍﻷﺫﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺨﺮﻭﺟﻬﺎ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺘﺤﺮﻳﻢ ﺃﻛﻠﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪] ﴾ Y X ﴿ : 4‬ﺍﻷﻧﻌﺎﻡ‪ .[١٢١ :‬ﻋﻨﺪ ﺫﻛﺮ‬ ‫ﺍﻟﻤﺤﺮﻣﺎﺕ‪.‬‬ ‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪» :‬ﻣﻦ ﻳﺄﻛﻞ ﺍﻟﻐﺮﺍﺏ ﻭﻗﺪ ﺳ ‪‬ﻤﺎﻩ ﺍﷲ ﻓﺎﺳﻘﺎ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ‪» :‬ﺃﻣﺮ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﻋﻠﻞ ﺑﺎﻟﻔﺴﻖ‪ ،‬ﻓﺘﻌﺪﻯ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﻛﻞ‬ ‫ﻣﺎ ﻭﺟﺪﺕ ﻓﻴﻪ ﺍﻟﻌﻠﺔ«)‪.(٢‬‬ ‫‪» ١٥٠‬ا‪c‬اب«‪:‬‬ ‫ﻧﺒﻪ ﺑﺎﻟﻐﺮﺍﺏ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺠﺎﻧﺴﻪ ﻣﻦ ﺳﺒﺎﻉ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻗﺪ ﺃﺑﻴﺢ ﻗﺘﻠﻪ؛ ﻷﻧﻪ‬ ‫ﻳﺤﻞ ﺳﻔﺮﺓ ﺍﻟﻤﺴﺎﻓﺮ‪ ،‬ﻭﻳﻨﻘﺐ ﺟﺮﺍﺑﻪ‪ ،‬ﻭﻳﻨﻘﺮ ﻇﻬﺮ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻭﻳﻨﺰﻉ ﻋﻴﻨﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‬ ‫ﻋﻦ ﻋﻠﻲ ﻭﻣﺠﺎﻫﺪ‪ :‬ﺃﻥ ﺍﻟﻐﺮﺍﺏ ﻻ ﻳﻘﺘﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﻣﻰ‪ ،‬ﻓﺈﻥ ﻗﺘﻠﻪ ﻣﻦ ﻏﻴﺮ ﻋﻠﺔ‪.‬‬ ‫ ﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻣﺎﻝ ﺇﻟﻴﻪ ﺻﺎﺣﺐ‬ ‫ﺍﻹﻳﻀﺎﺡ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺍﻷﺭﻧﺐ‪ ،‬ﺡ)‪ ،(٣٢٤٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ؛‬ ‫]‪ ،[٣١٧/٩‬ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻻ ﺗﺄﻛﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺡ)‪ (٢٥٩‬ﻋﻦ ﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻧﻔﺲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺴﺎﺑﻖ ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ ‪ ، #‬ﻗﺎﻝ ﺍﻟﺒﻮﺻﻴﺮﻱ‪» :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ﺍﻟﻜﺒﺮﻯ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻬﻴﺜﻢ ﺑﻦ ﺟﻤﻴﻞ ﺑﺈﺳﻨﺎﺩﻩ ﻭﻣﺘﻨﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ«‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ]‪.[١٨٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪100‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪ :‬ﻻ ﺧﻼﻑ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻗﺘﻞ ﺳﺒﺎﻉ ﺍﻟﻄﻴﺮ ﻏﻴﺮ ﻣﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬ ‫ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻣﻦ ﻗﺘﻠﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﻔﺪﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﺑﺘﺪﺃﺕ ﺑﺎﻟﻀﺮﺭ ﻓﻼ ﺟﺰﺍﺀ ﻋﻠﻰ ﻗﺎﺗﻠﻬﺎ)‪.(١‬‬ ‫‪» ١٥١‬ا‪"$‬ب«‪:‬‬ ‫ﻧﺒ‪‬ﻪ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻠﺪﻍ ﻭﻻ ﻳﻔﺘﺮﺱ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻟﺤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻘﺮﺏ ﻫﻮ ﻣﺎ ﻟﻪ‬ ‫ﺛﻤﺎﻧﻴﺔ ﺃﺭﺟﻞ‪ ،‬ﻭﻋﻴﻨﺎﻩ ﻓﻲ ﻇﻬﺮﻩ)‪.(٢‬‬ ‫‪» ١٥٢‬ا‪p‬رة«‪:‬‬ ‫ﻧﺒ‪‬ﻪ ﺑﻬﺎ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺠﺎﻧﺴﻬﺎ ﻣﻦ ﻫﻮﺍﻡ ﺍﻟﻤﻨﺰﻝ ﺍﻟﻤﺆﺫﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺳ ‪‬ﻤﻴﺖ‬ ‫ﺑﺬﻟﻚ ﻟﺨﺮﻭﺟﻬﺎ ﻋﻦ ﺟﺤﺮﻫﺎ ﻭﺍﻏﺘﻴﺎﻟﻬﺎ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻭﻟﻢ ﻳﺨﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﻗﺘﻠﻬﺎ ﻟﻠﻤﺤﺮﻡ ﺇﻻ ﻣﺎ ﺣﻜﻲ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﻟﻨﺨﻌﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﺟﺰﺍﺀ ﺇﺫﺍ ﻗﺘﻠﻬﺎ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺧﻼﻑ ﻗﻮﻝ ﺟﻤﻴﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ)‪.(٣‬‬ ‫‪» ١٥٣‬ا'] ا‪1"$‬ر«‪:‬‬ ‫ﻧﺒ‪‬ﻪ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻣﻔﺘﺮﺱ؛ ﻣﺜﻞ‪ :‬ﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﺮ ﻭﺍﻟﻔﻬﺪ ﻭﺍﻟﺬﺋﺐ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻜﻠﺐ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻟﺤﻘﻮﺍ ﺑﻪ‬ ‫ﺍﻟﺬﺋﺐ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﻗﻮﻟﻬﻢ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﮊ ﺩﻋﺎ ﻋﻠﻰ ﻋﺘﻴﺒﺔ ﺑﻦ ﺃﺑﻲ‬ ‫ﻛﻠﺒﺎ ﻣﻦ ﻛﻼﺑﻚ«)‪ ،(٤‬ﻓﻐﺪﺍ ﻋﻠﻴﻪ ﺍﻷﺳﺪ ﻓﻘﺘﻠﻪ)‪.(٥‬‬ ‫ﻟﻬﺐ ﻭﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺳﻠﻂ ﻋﻠﻴﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.١٨٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ؛ ]‪ ،[٢١١/٥‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻟﻠﻤﺤﺮﻡ ﻗﺘﻠﻪ ﻣﻦ ﺩﻭﺍﺏ ﺍﻟﺒﺮ‬ ‫ﻓﻲ ﺍﻟﺤﻞ ﻭﺍﻟﺤﺮﻡ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ]‪.[٣٩/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.١٨٨/٢‬‬ ‫‪101‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ ch 3" 34 ١٥٤‬ر ‪4‬ه ا‪1‬ا‪ > 3"  wC‬ر‪ 4‬؟‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺭﺃﻳﻴﻦ‪:‬‬ ‫ ﻛﻞ ﻣﺤﺮﻡ ﺍﻷﻛﻞ ﻓﻬﻮ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻴﻘﺘﻞ ﺻﻐﺎﺭﻩ ﻛﺼﻐﺎﺭ‬ ‫ﺍﻟﺤﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻐﺮﺑﺎﻥ‪.‬‬ ‫ ﻻ ﻳﻘﺘﻞ ﺇﻻ ﺍﻟﻜﺒﺎﺭ ﺍﻟﻤﺆﺫﻳﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻳﻘﺘﻞ ﺻﻐﺎﺭ ﺍﻟﺴﺒﺎﻉ؛ ﻷﻧﻬﺎ‬ ‫ﻻ ﺗﻌﺪﻭ‪.‬‬ ‫‪ ١٥٥‬ا‪ ch 3" #1K‬ر ا‪1‬ا‪wC‬؟‬ ‫ ﻗﻴﻞ‪ :‬ﻳﻘﺘﻠﻬﻦ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻢ ﻳﺮﺩ ﺫﻛﺮ ﺍﻟﺨﻮﻑ‪ ،‬ﻓﺎﻷﻣﺮ ﺑﻘﺘﻠﻬﺎ ﻭﺭﺩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﺘﻘﻴﻴﺪ‬ ‫ﺑﺎﻟﺨﻮﻑ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﻤﺤﺸﻲ‪ :‬ﺍﻟﺨﻼﻑ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ‪ ،‬ﺃﻣﺎ ﻫﻤﺎ ﻓﻴﻘﺘﻼﻥ‬ ‫ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫‪' 3  ١٥٦‬م ` ا‪:!)o‬‬ ‫ﻣﺎﻟﺤﺎ‪ ،‬ﻓﻴﺘﺰﻭﺩ‬ ‫‬‫ﻋﺬﺑﺎ ﺃﻡ‬ ‫ﻳﺤﻞ ﻟﻠﻤﺤﺮﻡ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺃﻛﻠﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻗﺎﻝ ‪$ # " ! ﴿ : 4‬‬ ‫ﻣﻨﻪ ﺍﻟﻤﺴﺎﻓﺮ ﻟﺴﻔﺮﻩ‪ ،‬ﻭﻳﺘﻤﺘﻊ ﺑﻪ ﺍﻟﻤﻘﻴﻢ ‬ ‫‪] ﴾ ( ' & %‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٩٦ :‬‬ ‫ﻭﺇﺑﺎﺣﺔ ﺻﻴﺪ ﺍﻟﺒﺤﺮ؛ ﻷﻥ ﻣﺎ ﻓﻲ ﺍﻟﺒﺤﺮ ﻣﺬﺑﻮﺡ ﻛﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺤﺪﻳﺚ؛ ﺑﻤﻌﻨﻰ‬ ‫ﺃﻧﻪ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﻄﻌﺎﻡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ]‪.[١٨٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪102‬‬ ‫‪ 3d ١٥٧‬ا)‪1‬ا‪ V‬ت ا( ‪ (B „)$%‬ا ء‪:‬‬ ‫ﻭﻫﻲ ﻣﺎ ﺗﻌﻴﺶ ﻓﻲ ﺍﻟﻤﺎﺀ ﻭﺍﻟﺒﺮ؛ ﻛﺎﻟﻔﻜﺮﻭﻥ‪ ،‬ﻭﺍﻟﻀﻔﺪﻉ ﻣﻊ ﻋﺪﻡ ﺣﻠﻪ‪،‬‬ ‫ﻭﺍﻟﺴﻼﺣﻒ‪ ،‬ﻭﻏﻴﺮﻫﺎ؛‬ ‫ ﻓﻌﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ ﻭﻟﻮ ﺻﺎﺩﻫﻦ ﻣﻦ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺣﻮﻁ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻨﻈﺮ ﺇﻥ ﻛﺎﻥ ﻳﻔﺮﺥ ﻓﻲ ﺍﻟﻤﺎﺀ ﻓﻬﻮ ﺑﺤﺮﻱ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻔﺮﺥ ﻓﻲ ﺍﻟﺒﺮ‬ ‫ﻓﻬﻮ ﺑﺮﻱ)‪.(١‬‬ ‫‪  Q Zd ١٥٨‬ام‪:‬‬ ‫ﻻ ﻳﺤﻞ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﺤﺮﻡ ﻭﻧﺒﺎﺗﻪ ﺍﻟﺮﻃﺐﺍﻟﺬﻱ ﻳﻨﺒﺖ ﺑﻨﻔﺴﻪﻭﻻ ﺍﻟﻴﺎﺑﺲ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺭﺟﺤﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺟﻮﺍﺯﻩ‪.‬‬ ‫ﻭﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﻓﻲ ﻗﻄﻌﻪ ﺿﺮﻭﺭﺓ؛ ﻛﺎﻹﺫﺧﺮ‪ ،‬ﻧﺒﺎﺕ ﻃﻴﺐ ﺍﻟﺮﺍﺋﺤﺔ‪،‬‬ ‫ﺗﺼﻨﻊ ﻣﻨﻪ ﺍﻟﺤﺼﺮ‪ ،‬ﻭﺗﺴﻘﻒ ﻣﻨﻪ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻳﺴﺪ ﺑﻪ ﺃﻫﻞ ﻣﻜﺔ ﺍﻟﺨﻠﻞ ﺑﻴﻦ ﺍﻟﻠﺒﻨﺎﺕ‬ ‫ﻭﻳﺴﻤﻮﻧﻪ ﺍﻷﺷﻨﺎﻥ‪،‬‬ ‫‪‬‬‫ﻓﻲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺴﺨﺒﺮ ﺑﻠﻐﺔ ﻋﻤﺎﻥ‪،‬‬ ‫ﻳﻐﺴﻠﻮﻥ ﺑﻪ ﺃﻳﺪﻳﻬﻢ)‪.(٢‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺣﺮﻣﻪ ﺍﷲ‬ ‫ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻓﻬﻮ ﺣﺮﺍﻡ ﺑﺤﺮﻣﺔ ﺍﷲ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻀﺪ)‪ (٣‬ﺷﻮﻛﻪ‪ ،‬ﻭﻻ ﻳﻨﻔﺮ ﺻﻴﺪﻩ‪ ،‬ﻭﻻ ﻳ ﻠ ﺘ ﻘﻂ ﻟﻘﻄﺘﻪ ﺇﻻ ﻣﻦ ﻋﺮﻓﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻻ ﻳ ﻌ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٤ ،١٠٣/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[١١٦/٤‬‬ ‫)‪ (٣‬ﻋﻀﺪ ﺷﻮﻛﻪ‪ :‬ﻗﻄﻌﻪ‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[٤٣٨‬‬ ‫‪103‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻳﺨﺘﻠﻰ ﺧﻼﻫﺎ)‪ ،(١‬ﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻻ ﺍﻹﺫﺧﺮ‪ ،‬ﻓﺈﻧﻪ ﻟﻘ ﻴﻨﻬﻢ‬ ‫)‪(٢‬‬ ‫ﻭﺑﻴﻮﺗﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻻ ﺍﻹﺫﺧﺮ«)‪.(٣‬‬ ‫ﺳﻬﻮﺍ؛ ﻓﻔﻴﻪ ﻗﻮﻻﻥ‪:‬‬ ‫ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﻤﺤﺮﻡ ﺷﺠﺮ ﺍﻟﺤﻞ‪ ،‬ﺃﻭ ﻗﻄﻊ ﺍﻟﻤﺤﻞ ﺷﺠﺮ ﺍﻟﺤﺮﻡ ‬ ‫ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻻ ﺟﺰﺍﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﺳﻬﻮﺍ‪ ،‬ﻓﺎﻟﺴﻬﻮ ﻻ ﻳﺰﻳﻞ‬‫ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﻋﻤﺪﺍ ﺃﻡ ‬ ‫ﺍﻟﻀﻤﺎﻥ)‪.(٤‬‬ ‫ﺇﻥ ﺩﺧﻞ ﺑﺸﺠﺮ ﺃﻭ ﺣﺸﻴﺶ ﻣﻦ ﺍﻟﺤﻞ ﺇﻟﻰ ﺍﻟﺤﺮﻡ ﺣﻞ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺷﻲﺀ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺃﺧﺮﺝ ﺷﺠﺮ ﺍﻟﺤﺮﻡ ﺇﻟﻰ ﺍﻟﺤﻞ ﻻ ﻳﺤﻞ ﻟﻪ ﺫﻟﻚ)‪.(٥‬‬ ‫‪ 2 ١٥٩‬اء ‪ Zd‬ا‪: U‬‬ ‫ﻣﻦ ﻗﻄﻊ ﺩ ﻭ ﺣ ﺔﺍﻟﺸﺠﺮﺓ ﺍﻟﻌﻈﻴﻤﺔﻣﻦ ﺷﺠﺮ ﺍﻟﺤﺮﻡ ﻟﺰﻣﺘﻪ ﺑﺪﻧﺔ‪.‬‬ ‫ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﺪﻭﺣﺔ‪ :‬ﺑﻘﺮﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﻮﺭﻗﺔ ﻣﺴﻜﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﻗﻄﻊ ﻏﻴﺮ ﺍﻟﻤﺴﺘﻨﺒﺖﻛﺎﻟﺤﺸﻴﺶﻓﻔﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﻲ ﺍﻟﺪﻭﺣﺔ ﺑﻘﺮﺓ‪ ،‬ﻭﺑﺎﻟﻮﺳﻄﻰ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﺸﺠﺮﺓ‬ ‫ﺍﻟﺼﻐﻴﺮﺓ ﺩﺭﻫﻢ‪.‬‬ ‫)‪ (١‬ﺍﻟﺨﻠﻲ‪ ،‬ﻭﺍﻟﺨﻼ‪ :‬ﺍﻟﺮﻃﺐ ﻣﻦ ﺍﻟﺤﺸﻴﺶ‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ]ﺹ ‪.[١٨٩‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺷﺮﺡ ﻣﺴﻠﻢ ]‪» :[١٢٧/٩‬ﻗﻴﻨﻬﻢ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻫﻮ ﺍﻟﺤﺪﺍﺩ ﻭﺍﻟﺼﺎﺋﻎ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻳﺤﺘﺎﺝ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻘﻴﻦ ﻓﻲ ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻘﺒﻮﺭ ﻟﺘﺴﺪ ﺑﻪ ﻓﺮﺝ ﺍﻟﻠﺤﺪ ﺍﻟﻤﺘﺨﻠﻠﺔ ﺑﻴﻦ ﺍﻟﻠﺒﻨﺎﺕ‪،‬‬ ‫ﻭﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﺳﻘﻮﻑ ﺍﻟﺒﻴﻮﺕ ﻳﺠﻌﻞ ﻓﻮﻕ ﺍﻟﺨﺸﺐ«‪.‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻻ ﻳﺤﻞ ﺍﻟﻘﺘﺎﻝ ﺑﻤﻜﺔ‪ ،‬ﺡ)‪ ،(١٨٣٤‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﻣﻜﺔ ﻭﺻﻴﺪﻫﺎ ﻭﺧﻼﻫﺎ ﻭﺷﺠﺮﻫﺎ ﻭﻟﻘﻄﺘﻬﺎ‪ ،‬ﺇﻻ ﻟﻤﻨﺸﺪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﺡ)‪.(١٣٥٣‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٠٥/٤‬‬ ‫)‪ (٥‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[١١٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪104‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺷﺎﺓ‪.‬‬ ‫ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ :‬ﻻ ﺟﺰﺍﺀ ﻓﻲ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺍﻹﺛﻢ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻣﺰﺍﺭ ﻋﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺰﺍﺭ ﻋﺎ؛ ﺇﻥ ﺯﺭﻉ ﺃﻭ ﻏﺮﺱ ﻓﻼ ﻛﻔﺎﺭﺓ‬ ‫ﻟﻘﻄﻌﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺣﺸﻴﺶ ﺑﺎﻟﺴﻘﻲ ﻭﻏﻴﺮﻩ)‪.(١‬‬ ‫‪  Q Zd ١٦٠‬ا!‪:E‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻋﻠﻴﻪ ﺟﺰﺍﺀ ﻛﻘﺎﻃﻊ ﺷﺠﺮ ﻣﻜﺔ‪ ،‬ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ‪ :‬ﺃﺣﻤﻰ‬ ‫ﺑﺮﻳﺪﺍﻭﺍﻟﺒﺮﻳﺪ ﻓﺮﺳﺦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺛﻨﺎ‬ ‫ﺑﺮﻳﺪﺍ ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ‬ ‫ﻋﺸﺮ ‬ ‫ﻣﻴﻼﻻ ﻳﺨﺒﻂ ﺷﺠﺮﻩ‪ ،‬ﻭﻻ ﻳﻌﻀﺪﺃﻱ‪ :‬ﻻ ﻳﻘﻄﻊﺇﻻ ﻣﺎ ﻳﺴﺎﻕ ﺑﻪ‬ ‫ﺍﻟﺠﻤﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻗﺎﻃﻊ ﺷﺠﺮ ﺍﻟﻤﺪﻳﻨﺔ ﺟﺰﺍﺀ)‪.(٢‬‬ ‫‪ EZ" ١٦١‬ام‪:‬‬ ‫ ﻻ ﺗﺤﻞ ﻟﻘﻄﺔ ﻣﻜﺔ ﻭﺣﺮﻣﻬﺎ‪ ،‬ﺣﺘﻰ ﻟﻠﻤﺤﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺤﻞ ﻟﻤﻌﺮﻓﻬﺎ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺻﺎﺣﺒﻬﺎ ﺗﺼﺪﻕ ﺑﻬﺎ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻳﻌﺮﻓﻬﺎ ﺛﻢ ﻳﺘﻤﻠﻜﻬﺎ ﻓﻼ ﻳﺤﻞ ﻟﻪ ﺫﻟﻚ‬ ‫ﻟﻜﺜﺮﺓ ﺍﻟﻮﺍﺭﺩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻘﻄﺔ ﺍﻟﺤﺮﻡ ﻛﻠﻘﻄﺔ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺗﺨﺘﺺ ﻟﻘﻄﺔ ﺍﻟﺤﺮﻡ ﺑﺎﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٧ ،١١٦ ،١١٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٥/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٦/٤‬‬ ‫‪105‬‬‫ﻣﺤﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ‬ ‫‪ ١٦٢‬إ‪ E d‬ا!ود وا"‪ o‬ص ‪ (B‬ام‪:‬‬ ‫ ﺗﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﺳﻮﺍﺀ ﺟﺮﻯ ﻣﻮﺟﺐ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺤﺪ ﻓﻲ‬ ‫ﺍﻟﺤﺮﻡ ﺃﻭ ﺧﺎﺭﺟﻪ ﺛﻢ ﻟﺠﺄ ﺻﺎﺣﺒﻪ ﺇﻟﻰ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺎﻟﺒﻴﺖ ﻻ ﻳﻌﻴﺬﻩ؛ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪» :‬ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻜﺔ ﻋﺎﻡ‬ ‫ﺍﻟﻔﺘﺢ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﻤﻐﻔﺮ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻋﻪ ﺟﺎﺀﻩ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺇﻥ ﺍﺑﻦ‬ ‫ﺧﻄﻞ ﻣﺘﻌﻠﻖ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻗﺘﻠﻮﻩ«)‪ .(١‬ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﺍﻟﺸﻌﺒﻲ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﺎ ﺍﺭﺗﻜﺒﻪ ﻓﻲ ﺍﻟﺤﺮﻡ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻓﻌﻠﻪ ﺧﺎﺭﺟﻪ ﺛﻢ ﻟﺠﺄ‬ ‫ﺇﻟﻴﻪ؛ ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﺇﺗﻼﻑ ﻧﻔﺲ ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﺑﻞ ﻳﻀﻴﻖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻼ ﻳﻜﻠﻢ ﻭﻻ ﻳﺠﺎﻟﺲ‪ ،‬ﻭﻻ ﻳﺒﺎﻳﻊ ﻭﻻ ﻳﺸﺘﺮﻱ‪ ،‬ﺣﺘﻰ ﻳﻀﻄﺮ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺧﺎﺭﺟﻪ‪.‬‬ ‫ ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻣﻦ ﻟﺰﻣﻪ ﺣﺪﻭﺩ ﻭﺩﺧﻞ ﺍﻟﺒﻴﺖ ﺃﺧﺮﺝ ﻭﻟﻮ ﺗﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﺣﺪ‬ ‫ﺧﺎﺭﺝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﺩﻭﻥ ﺍﻟﻨﻔﺲ ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺤﺮﻡ‪.‬‬ ‫‪ 3d ١٦٣‬ا>‪ c‬ة‪:‬‬ ‫ﻳﺠﻮﺯ ﻗﺘﻞ ﻣﻦ ﺑﻐﻰ ﻋﻠﻴﻪ ﻭﺗﻌﺪﻯ؛‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺪ ﺗﻬﻴﺄ ﻭﺃﺻﺤﺎﺑﻪ ﻟﻠﻤﺪﺍﻓﻌﺔ ﻭﻫﻢ ﻣﺤﺮﻣﻮﻥ‬ ‫ﺑﺎﻟﻌﻤﺮﺓ ﻋﺎﻡ ﺍﻟﺤﺪﻳﺒﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﺎﺗﻞ ﺍﻟﻠﺼﻮﺹ‪ ،‬ﻭﺇﻥ ﺭﺁﻫﻢ ﺗﻌﺮﺿﻮﺍ ﻟﻐﻴﺮﻩ ﻓﻠﻪ ﻗﺘﺎﻟﻬﻢ)‪.(٢‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺩﺧﻮﻝ ﻣﻜﺔ ﻭﺍﻟﺤﺮﻡ ﺑﻐﻴﺮ ﺇﺣﺮﺍﻡ‪ ،‬ﺡ)‪ ،(١٨٤٦‬ﻭﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﻣﻜﺔ ﺑﻐﻴﺮ ﺇﺣﺮﺍﻡ‪ ،‬ﺡ)‪.(١٣٥٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١١٥ ،٩٤/٤‬‬ ‫‪106‬‬ ‫‪!L‬ات ا‬ ‫‪ LB ١٦٤‬د ا ‪% ]>L‬ك ‪:ENB‬‬ ‫ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ ﺍﻟﺘﻲ ﻻ ﻳﺘﻢ ﺍﻟﺤﺞ ﺇﻻ ﺑﻬﺎ ﺛﻼﺙ‪ ،‬ﻛﻤﺎ ﻳﺘﺒﻴﻦ ﻣﻦ ﻗﻮﻝ ﺃﺑﻲ‬ ‫ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺳﺄﻝ ﻋﻦ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ ﺍﻟﺘﻲ ﻻ ﻳﺘﻢ ﺍﻟﺤﺞ ﺇﻻ ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ‬ ‫ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻼ ﺣﺞ ﻟﻪ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﻭﺍﻟﺰﻳﺎﺭﺓ؛‬ ‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻓﺮﺽ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺷﻴ ﺌﺎ ﻣﻨﻪ ﻓﻼ ﺣﺞ ﻟﻪ«)‪.(١‬‬ ‫‪ LB ١٦٥‬د ا ك اﻹ‪7‬ام‪:‬‬ ‫ﺍﻹﺣﺮﺍﻡ ﻫﻮ ﺃﻭﻝ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﺍﻹﺣﺮﺍﻡ ﻟﻠﺤﺞ ﻓﺮﻳﻀﺔ‪،‬‬ ‫)‪(٢‬‬ ‫ﺃﻳﻀﺎ‪» :‬ﻗﻴﻞ‪ :‬ﺃﺟﻤﻌﻮﺍ ﺃﻥ ﺍﻷﺣﺮﺍﻡ‬ ‫ﻭﻻ ﻳﺘﻢ ﺍﻟﺤﺞ ﺇﻻ ﺑﺎﻹﺣﺮﺍﻡ« ‪ ،‬ﻭﻳﻘﻮﻝ ‬ ‫ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﺫﺍ ﻓﺎﺗﺎ ﺃﻭ ﻓﺎﺕ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻄﻞ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻢ ﻳﻤﻜﻦ‬ ‫ﺇﺻﻼﺣﻪ«)‪.(٣‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﻣﻦ ﺗﺮﻙ ﺍﻹﺣﺮﺍﻡ ‬ ‫ﺃﺻﻼ ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻛﺎﻥ ﻟﺤﺞ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺒﻨﺎ«)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٥٨/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٦/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٢٤/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٤٤/٤‬‬ ‫‪107‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﺗﻤﺎﻣﺎ‪ ،‬ﻓﻼ ﻫﻮ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‬ ‫‬‫ﻭﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻥ ﻫﺬﺍ ﻓﻴﻤﻦ ﺗﺮﻙ ﺍﻹﺣﺮﺍﻡ‬ ‫ﻭﺃﺣﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻫﻮ ﺃﺣﺮﻡ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﻣﻦ ﻟﻢ ﻳﺤﺮﻡ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﻳﺤﺮﻡ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪» :‬ﻭﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻟﻢ ﻳﺤﺮﻡ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪،‬‬ ‫ﻭﻳﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ«)‪.(١‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲﻓﻴﻤﻦ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻳﺘﻢ ﺣﺠﻪ ﺃﻭ ﻋﻤﺮﺗﻪ‪:‬‬ ‫»ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﺣﺞ ﺣﺠﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﻋﺘﻤﺮ ﻋﻤﺮﺗﻪ‬ ‫ﺩﻣﺎ‪،‬‬ ‫ﺗﻠﻚ‪ ،‬ﻭﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﻣﻴﻘﺎﺗﻪ ﺣﺘﻰ ﺃﺗﻢ ﺣﺠﻪ ﺃﻭ ﻋﻤﺮﺗﻪ؛ ﺃﻥ ﻋﻠﻴﻪ ‬ ‫ﻭﺃﻣﺎ ﻓﺴﺎﺩ ﺣﺠﻪ ﻓﻼ ﺃﻋﻠﻤﻪ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺩﻡ ﻓﻲ ﺗﺮﻛﻪ‬ ‫ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﻓﻲ ﻛﻞ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ«)‪.(٢‬‬ ‫ﻓﻜﻼﻡ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻳﻔﻴﺪ ﻓﺴﺎﺩ ﺣﺞ ﻣﻦ ﺗﺮﻙ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﺮﺳﺘﺎﻗﻲ‬ ‫ﻳﻔﻴﺪ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﺣﺘﻰ ﺗﻤﺎﻡ ﺍﻟﺤﺞ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻻ ﻳﻔﺴﺪ ﺣﺠﻪ‪،‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻧﻪ ﻟﻴﺲ ﺛﻤﺔ ﺗﻌﺎﺭﺽ ﺑﻴﻦ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻴﻤﻦ ﺗﺮﻙ‬ ‫ﺍﻹﺣﺮﺍﻡ ‬ ‫ﺃﺻﻼ‪ ،‬ﻓﻠﻢ ﻳﺤﺮﻡ ﻻ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻻ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻓﻬﻮ ﻳﻨﻔﻲ ﺍﻟﻔﺴﺎﺩ ﻋﻤﻦ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﻦ‬ ‫ﺗﺮﻙ ﺍﻹﺣﺮﺍﻡ ‬ ‫ﺃﺻﻼ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺧﺸﻲ ﺍﻟﺤﺎﺝ ﻣﻦ ﻓﻮﺍﺕ ﺃﺣﺪ ﺍﻟﻤﻨﺎﺳﻚ ﺑﺮﺟﻮﻋﻪ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻓﻘﺪ‬ ‫ﺑ ‪‬ﻴﻨﻪ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻭﺇﻥ ﺧﺎﻑ ﺃﻥ ﻳﻔﻮﺗﻪ ﺍﻟﺤﺞ ﺃﺣﺮﻡ ﻣﻦ ﺣﻴﺚ ﺫﻛﺮ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﺩﻡ«)‪ .(٣‬ﻭﻫﻮ ﻧﻔﺲ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺜﻤﻴﻨﻲ؛ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﺇﻥ ﺧﺎﻑ ﺍﻟﻔﻮﺕ ﻓﺤﻴﺚ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦١/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٢/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪108‬‬ ‫ﺫﻛﺮ ﻓﻲ ﺍﻟﺤﺮﻡ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ«)‪ .(١‬ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺫﻟﻚ‪:‬‬ ‫»ﻓﻠﻴﺤﺮﻡ ﺣﻴﺚ ﺫﻛﺮ ﻣﻦ ﻧﺴﻴﺎﻥ‪ ،‬ﺃﻭ ﻋﻠﻢ ﻣﻦ ﺟﻬﻞ‪ ،‬ﺃﻭ ﺗﺎﺏ ﻣﻦ ﻋﻤﺪ ﻓﻲ ﺍﻟﺤﺮﻡ‬ ‫ﻭﻟﻮ ﻓﻲ ﻣﻜﺔ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪:‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﻘﺒﺢ‬ ‫‬‫‬ ‫ﺟﺎﻫﻼ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯﻩ‬ ‫ﻻ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺪﻡ ﻭﻟﻮ ﺭﺟﻊ ﺇﻻ ﺇﺫﺍ ﺟﺎﻭﺯﻩ‬ ‫ﻣﺎ ﻓﻌﻞ ﻓﻔﻴﻪ ﺗﺮﺩﺩ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ«)‪.(٢‬‬ ‫‬ ‫ﺃﻗﻮﺍﻻ ﻋﺪﻳﺪﺓ ﻓﻴﻤﻦ ﺟﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ ﺩﻭﻥ ﺇﺣﺮﺍﻡ‪ ،‬ﻭﻣﺘﻰ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺮﺳﺘﺎﻗﻲ‬ ‫ﻋﺎﻣﺪﺍ ﻏﻴﺮ ﻣﺤﺮﻡ ﻓﻌﻠﻴﻪ ﺩﻡ‪،‬‬ ‫‬‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻡ؟ ﻓﻘﺎﻝ‪» :‬ﻭﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺭﺟﻊ‬ ‫‬‫ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﺣﺘﻰ ﻳﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻳﻠﺒﻲ ﻣﻨﻪ‬ ‫ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺤﺮﻡ ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ‪،‬‬ ‫ﻭﻳﻤﻀﻲ‪ ،‬ﻭﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻭﻟﻮ ﺩﺧﻞ‬ ‫ﺍﻟﺤﺮﻡ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺑﻴﻮﺕ ﻣﻜﺔ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﻣﻴﻘﺎﺗﻪ‪ ،‬ﻓﻴﻠﺒﻲ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﻄﻒ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ ﺇﻥ ﺭﺟﻊ ﺇﻟﻰ‬ ‫‬‫ﻣﻨﻪ‬ ‫ﺍﻟﻤﻴﻘﺎﺕ«)‪ ،(٣‬ﻭﻷﻥ ﺍﻹﺣﺮﺍﻡ ﻣﺮﺗﺒﻂ ﺑﺎﻟﻨﻴﺔ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ‬ ‫ﻳﻌﻴﻦ ﻣﺎ ﻧﻮﺍﻩ ﻟﺤﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﻟﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻧﻄﻖ ﺑﻤﺎ ﻧﻮﺍﻩ ﺃﻭ ﻧﻮﺍﻩ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﻜﻞ‬ ‫ﺫﻟﻚ ﺟﺎﺋﺰ ﺇﻥ ﺷﺎﺀ ﺍﷲ«)‪.(٤‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﻴﺘﻪ ﻋﻠﻰ ﻣﺎ ﺃﺣﺮﻡ ﺃﺻﺤﺎﺑﻪ؛ ﻓﺎﺧﺘﻠﻔﻮﺍ‪ ،‬ﻭﻟﻢ‬ ‫ﺗﻜﻦ ﻟﻪ ﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻓﻬﻮ ﻣﻬﻞ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﻓﻲ ﻏﻴﺮ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‬ ‫ﻣﻌﺘﻤﺮ«)‪.(٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٤٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٤٤/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٢/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٣٨/٤‬‬ ‫)‪ (٥‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪[١٣٦١/٢‬‬ ‫‪109‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫‪ LB ١٦٦‬د ا ‪1‬ات ا‪1d1‬ف ‪:EB$‬‬ ‫ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻫﻮ ﺛﺎﻧﻲ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‪ ،‬ﻭﻻ ﻳﻌﺪ ﺍﻟﺤﺞ ﺣﺠ‪ ‬ﺎ ﺇﻻ ﺑﻪ‪ ،‬ﻳﻘﻮﻝ‬ ‫ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻓﺮﻳﻀﺔ… ﻭﺍﻟﻮﻗﻮﻑ ﻓﺮﺽ ﺇﻟﻰ‬ ‫ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻤﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻠﻴﻞ ﻟﻢ ﻳﺘﻢ ﺣﺠﻪ«)‪.(١‬‬ ‫ﻭﻳﺸﺘﺮﻁ ﻟﺼﺤﺔ ﻭﻗﻮﻓﻪ ﺑﻌﺮﻓﺔ‪ :‬ﺗﻮﺍﻓﺮ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺍﻟﻨﻴﺔ؛ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪:‬‬ ‫»ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﻻ ﺑﻘﺼﺪ ﻭﻧﻴﺔ ﻭﺇﺭﺍﺩﺓ ﻷﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺗﺄﺩﻳﺔ ﺍﻟﺤﺞ‪ ،‬ﻓﻤﻦ ﻭﻗﻒ ﻏﻴﺮ ﻗﺎﺻﺪ ﺑﻮﻗﻮﻓﻪ ﺍﻟﻘﺮﺑﺔ ﺇﻟﻰ ﺍﷲ ‪ 8‬ﻟﻢ ﻳﺴﺘﺤﻖ ‬ ‫ﺛﻮﺍﺑﺎ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺼﺢ ﻓﻌﻠﻪ؛ ﺇﺫ ﺍﻷﻋﻤﺎﻝ ﻻ ﺗﺤﺼﻞ ﺇﻻ ﺑﺘﻘﺪﻡ ﺍﻟﻨﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ«)‪.(٢‬‬ ‫‪ ;% B ` ١٦٧‬ا‪1d1‬ف ‪ B$‬ت ‪ !"B‬ا‪ ;)B n'-‬اﻵراء‪:‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻓﻌﻞ ﺑﻤﻨﻰ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺤﺎﺝ‪،‬‬ ‫ﺻﻴﺪﺍ ﻭﻻ ﻧﺴﺎﺀ ﺣﺘﻰ ﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻗﻒ‬ ‫ﻭﺭﺍﺡ ﻟﺒﻠﺪﻩ‪ ،‬ﻭﻻ ﻳﺼﻴﺐ ‬ ‫ﺑﻬﺎ ﻟﻴﻠﺔ ﺟﻤﻊ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﺃﺩﺭﻛﻪ‪ ،‬ﻭﺇﻻ ﺃﺣﺮﻡ ﺑﻌﻤﺮﺓ ﻣﻦ ﻣﻜﺎﻧﻪ ﻭﻳﻌﺘﻤﺮ‪ ،‬ﻭﻟﺰﻣﻪ‬ ‫ﻫﺪﻱ‪ ،‬ﻭﺣﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻋﻠﻴﻪ؛ ﻓﻴﺤﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ﻣﻊ ﻟﺰﻭﻡ ﺍﻟﻬﺪﻱ ﻛﺎﻟﻤﺤﺼﺮ«)‪.(٣‬‬ ‫‬ ‫ﺃﻗﻮﺍﻻ ﺛﻼﺛﺔ‪:‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺫﻟﻚ‬ ‫ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻫﻮ‪» :‬ﻭﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻓﻌﻞ ﺑﻤﻨﻰ ﻣﺎ ﻳﻔﻌﻠﻪ‬ ‫)‪(٤‬‬ ‫ﺃﻳﻀﺎ؛ ﺣﻴﺚ ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ »ﻣﻦ ﺃﺣﺮﻡ ﺑﺤﺠﻪ ﺛﻢ‬ ‫ﺍﻟﺤﺎﺝ« ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ ‬ ‫ﻓﺎﺗﺘﻪ ﻓﺈﻧﻪ ﻳﺼﻨﻊ ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﻟﺤﺎﺝ ﺑﻤﻨﻰ ﻭﻳﺤﻞ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻭﻻ ﻳﺼﻴﺐ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺍﻟﺼﻴﺪ ﺣﺘﻰ ﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٥‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٠ ،١٣٥٩/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪[٧١٣/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٨ ،٢٣٦/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧ ،٢٣٦/٤‬‬ ‫)‪ (٥‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪110‬‬ ‫ ﻭﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻓﻌﻞ ﺑﻤﻨﻰ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺤﺎﺝ‪،‬‬ ‫ﺛﻢ »ﺯﺍﺭ ﺑﻄﻮﺍﻑ ﻭﺳﻌﻲ ﺑﻨﻴﺔ ﺇﺗﻤﺎﻡ ﺍﻟﺤﺞ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺠﺰﻳﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﻓﺴﺪ‬ ‫ﺻﻮﻡ ﻳﻮﻣﻪ ﻓﻲ ﺭﻣﻀﺎﻥ ﻳﻠﺰﻣﻪ ﺇﺗﻤﺎﻡ ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺠﺰﻳﻪ«)‪،(١‬‬ ‫ﻭﻗﺎﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪» :‬ﻭﺫﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻟﻜﻦ ﻟﻢ ﻳﻠﺰﻣﻪ ﻋﻤﺮ‬ ‫ﻣﺠﺎﻧﺒﺔ ﺍﻟﺼﻴﺪ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﺑﻞ ﺃﻃﻠﻖ ﺃﻧﻪ ﻳﺤﻞ ﺑﻌﺪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻫﻮ‬ ‫ﺧﻼﻑ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺃﻧﻪ ﻳﺠﺘﻨﺒﻬﻤﺎ‪ ،‬ﻓﺠﻌﻠﻪ ﻛﻤﻦ ﺃﺣ ‪‬ﻞ ﺍﻹﺣﻼﻝ ﺍﻷﺻﻐﺮ‪،‬‬ ‫ﻭﻻ ﻫﺪﻱ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ«)‪.(٢‬‬ ‫ ﻭﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻗﺎﻝ ﻓﻴﻪ‪» :‬ﻭﺃﻟﺰﻣﻪ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﻬﺪﻱ ﻣﻦ ﻗﺎﺑﻞ ﻣﻊ ﺍﻟﺤﺞ«)‪.(٣‬‬ ‫ﺛﻢ ﻗﺎﻝ‪» :‬ﻭﺍﺗﻔﻘﺖ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﺇﻥ ﻛﺎﻥ ﻓﺮﺿﺎ‪،‬‬ ‫ﻭﺧﺎﻟﻒ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﻘﻮﻟﻴﻦ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻧﻪ ﻳﻨﻮﻱ ﻋﻤﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻟﺮﺑﻴﻊ‬ ‫ﻭﺃﺑﻮ ﻧﻮﺡ؛ ﺇﻧﻪ ﻳﺼﻨﻊ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻨﻮﻳﻪ ﻋﻤﺮﺓ‪ ،‬ﻭﻳﺤﻞ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻮﻩ ﻫﺬﺍ‬ ‫ﻛﻤﺎ ﺃﻟﺰﻣﻪ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻌﻮﻩ ﻫﻢ ﻭﻻ ﻫﻮ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻟﺰﻣﻪ‬ ‫ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﻭﻟﻢ ﻳﺤﺞ ﻟﻢ ﻳﺘﺠﺪﺩ ﻋﻠﻴﻪ ﻟﺰﻭﻡ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻟﺰﻣﻪ ﻣﺎ ﻟﺰﻣﻪ ﻗﺒﻞ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﺍﻟﺤﺞ ﻓﻲ ﺫﻣﺘﻪ«)‪.(٤‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻛﻴﻔﻴﺔ ﺇﺣﻼﻝ ﺍﻟﺤﺎﺝ ﺍﻟﺬﻱ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ‬ ‫ﻭﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ‬ ‫ﺑﻌﺮﻓﺎﺕ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪:‬‬ ‫)‪(٥‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻴﻪ‪:‬‬ ‫ﺻﻴﺪﺍ ﻭﻻ ﻧﺴﺎﺀ« ‪ ،‬ﻭﻗﺎﻝ ‬ ‫ ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ‪» :‬ﻭﻻ ﻳﺼﻴﺐ ‬ ‫»ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺇﻟﻘﺎﺀ ﺍﻟﺘﻔﺚ‪ ،‬ﻭﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻟﺒﺎﺱ ﻣﺎ ﻧﻬﻲ ﻋﻨﻪ ﺍﻟﻤﺤﺮﻡ«)‪.(٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧ ،٢٣٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٦‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫‪111‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ ﻭﻣﻨﻬﺎ ﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺤﻞ ﻟﻪ »ﻣﺎ ﻟﻠﻤﺤﻞ ﻛﻠﻪ ﺣﺘﻰ ﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪،‬‬ ‫ﻫﺪﻳﺎ ﺃﻧﻪ ﺑﻘﻲ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ«)‪.(١‬‬ ‫ﻭﻻ ﻫﺪﻱ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻣﺮﺍﺩﻩ ﺇﺫﺍ ﻟﻢ ﻳﺠﻌﻞ ‬ ‫ ﻭﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻧﻪ »ﻳﻤﻨﻊ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ‬ ‫ﻣﺎ ﻣﻨﻊ ﻣﻨﻪ ﺍﻟﻤﺤﺮﻡ ﻓﺎﻟﻔﺪﻳﺔ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻣﺘﺮﻭﻙ«)‪.(٢‬‬ ‫ ﻭﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻧﺴﺒﻪ ﺇﻟﻰ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻫﻮ »ﺇﻥ ﻭﻗﻒ ﺑﻬﺎ ﻟﻴﻠﺔ ﺟﻤﻊ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‬ ‫ﺃﺩﺭﻛﻪ«)‪ ،(٣‬ﻭﻫﻮ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﻗﺒﻞ ﺇﺗﻤﺎﻡ ﺣﺠﻪ ﺍﻟﺬﻱ ﺃﺩﺭﻛﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ ﺧﺎﻣﺲ‪ :‬ﻭﻫﻮ ﺃﻧﻪ »ﻭﻟﻮ ﻟﻢ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﺠﻤﻊ‪ ،‬ﺃﻭ‬ ‫ﺃﺭﺍﺩ ﺃﻧﻪ ﻳﻌﺘﻤﺮ ﻋﻤﺮﺓ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﻣﻊ ﺍﻟﺤﺞ‪ ،‬ﻭﺇﻻ ﻳﻘﻒ ﺑﻬﺎ ‬ ‫ﻟﻴﻼ ﻟﻌﺪﻡ ﻭﺻﻮﻟﻪ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﺃﻭ ﻟﻌﻤﺪﺃﺣﺮﻡ ﺑﻌﻤﺮﺓ ﻣﻦ ﻣﻜﺎﻧﻪ ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺮﻡ؛ ﻷﻧﻪ ﻗﺪ ﺃﺣﺮﻡ ﻣﻦ‬ ‫ﻗﺒﻞ ﺑﺎﻟﺤﺞ‪ ،‬ﻛﻤﺎ ﺟﺎﺯ ﻟﻤﻦ ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ ﺃﻥ ﻳﺮﺩﻩ ﻋﻤﺮﺓ ﻭﻟﻮ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﺤﺮﻡ‪،‬‬ ‫ﻭﻳﻌﺘﻤﺮ؛ ﺃﻥ ﻳﻘﻀﻲ ﺗﻠﻚ ﺍﻟﻌﻤﺮﺓ ﺍﻟﺘﻲ ﺃﺣﺮﻡ ﺑﻬﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﺪﻱ‬ ‫ﻭﺣﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺞ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﺗﻠﺰﻣﻪ ﻓﺮﻳﻀﺔ ﺣﺞ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ؛‬ ‫ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻳﺤﺮﻡ ﺑﻌﻤﺮﺓ ﻓﻴﺤﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻟﺤﺞ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﻌﻤﺮﺓ‬ ‫ﻭﺍﻟﺤﻠﻖ ﻟﻬﺎ ﺃﻭ ﺍﻟﺘﻘﺼﻴﺮ ﻣﻊ ﻟﺰﻭﻡ ﺍﻟﻬﺪﻱ ﻛﺎﻟﻤﺤﺼﺮ ﻋﻦ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ ﺑﻌﺪ‬ ‫ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻳﻠﺰﻣﻪ ﺍﻟﻬﺪﻱ ﻭﺍﻟﺘﺠﻨﺐ ﻋﻦ ﺍﻟﺼﻴﺪ ﻭﺍﻟﻨﺴﺎﺀ ﺇﻟﻰ ﺃﻥ ﻳﺤﺞ ﻓﻲ ﺍﻟﻘﺎﺑﻞ«)‪.(٤‬‬ ‫‪ ;% B ` ١٦٨‬ا‪1d1‬ف ‪ B$‬ت ‪ ]>L‬اﻹ‪ o7‬ر‪:‬‬ ‫ﺃﻣﺎ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﺑﺴﺒﺐ ﺍﻹﺣﺼﺎﺭ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻨﻴﻞ ﺗﻔﺎﺻﻴﻞ ﺑﺸﺄﻧﻪ؛ ﺣﻴﺚ ﺟﺎﺀ ﻓﻴﻪ‪» :‬ﺃﻧﻪ ﻳﺒﻌﺜﻪ؛ ﺃﻱ‪ :‬ﺍﻟﻬﺪﻱ ﺇﻥ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٧/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪112‬‬ ‫ﻧﺤﺮ ﻋﻨﻪ ﺣﻞ ﻟﻪ ﻏﻴﺮ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﻭﻳﻮﺍﻋﺪﻩ؛ ﺃﻱ‪ :‬ﻭﻗﺖ ﻳﺬﺑﺢ‪ ،‬ﻭﺇﻻ ﺍﺣﺘﺎﻁ‬ ‫ﺑﺘﺄﺧﻴﺮ ﺣﻜﻢ ﺍﻹﺣﻼﻝ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﻏﺎﺏ ﻋﻦ ﻫﺪﻳﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻣﺎ ﻣﻨﻊ ﻣﻨﻪ ﻗﺒﻞ‬ ‫ﻫﺪﻳﺎ؛ ﻛﻤﻦ ﻫﻮ ﺑﻤﻨﻰ ﺫﺑﺢ ﻭﺣﻠﻖ‪ ،‬ﻭﻟﻢ ﻳﺰﺭ‪ ،‬ﻓﺈﻧﻪ ﺣﻞ ﻟﻪ ﻏﻴﺮ‬ ‫ﺃﻥ ﻳﺬﺑﺢ ﻋﻨﻪ ﺃﻋﺎﺩ ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ«)‪.(١‬‬ ‫‪ ` ١٦٩‬أ‪ B‬ض ` ‪ B/‬ت ‪t 3>d‬وب ا‪:\U‬‬ ‫ﻭﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻋﺮﻓﺎﺕ ﺑﻌﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻋﻦ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ ﻋﺪﺓ ﺃﻗﻮﺍﻝ ﻓﻴﻤﻦ ﻳﻔﻴﺾ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ؛ ﻣﺜﻞ‪:‬‬ ‫ ﻗﻮﻟﻪ‪» :‬ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻓﺬﻛﺮ ﺍﷲ‪ ،‬ﺛﻢ ﺃﻓﺎﺽ ﻣﻨﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﻓﻠﻢ ﻳﺮﺟﻊ ﺣﺘﻰ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ ﻓﺈﻥ ﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ ﺍﻹﻓﺎﺿﺔ ﻗﺒﻞ ﻣﻐﻴﺐ‬ ‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ«)‪ ،(٢‬ﻓﻬﺬﺍ ﻗﻮﻝ ﺻﺮﻳﺢ ﺑﻌﺪﻡ ﻓﺴﺎﺩ ﺣﺞ ﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﺛﻢ‬ ‫ﺃﻓﺎﺽ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‪.‬‬ ‫ ﻭﻗﻮﻟﻪ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪» :‬ﻓﻤﻦ ﺃﻓﺎﺽ ﻣﻦ ﻋﺮﻓﺎﺕ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ؛‬ ‫ﻣﺘﻌﻤﺪﺍ ﻟﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﺣﺠﻪ‪،‬‬ ‫‬‫ﻓﻘﻴﻞ‪ :‬ﻳﻔﺴﺪ ﺣﺠﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ‬ ‫ﻭﻋﻠﻴﻪ ﺩﻡ ﺇﺫﺍ ﻭﻗﻒ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﺃﻥ ﻻ ﻳﻔﻴﺾ‬ ‫ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﺇﻻ ﻣﻦ ﻋﺬﺭ«)‪ ،(٣‬ﻭﻫﻮ ﻗﻮﻝ ﻏﻴﺮ ﺻﺮﻳﺢ؛ ﺇﺫ ﺇﻧﻪ ﻳﺤﻜﻲ‬ ‫ﻗﻮﻟﻴﻦ ﺩﻭﻥ ﺗﺮﺟﻴﺢ‪ ،‬ﺛﻢ ﻳﺼﺮﺡ ﺑﺄﻧﻪ ﻳﻌﺠﺒﻪ ﺃﻻ ﻳﻔﻴﺾ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﺑﻐﻴﺮ ﻋﺬﺭ‪،‬‬ ‫ﻭﻫﻮ ﻏﻴﺮ ﺻﺮﻳﺢ ﻓﻲ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺃﻭ ﺗﻤﺎﻣﻪ‪.‬‬ ‫ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ »ﻭﺃﻗﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﺒ‪‬ﺢ ﺛﻼﺙ ﺗﺴﺒﻴﺤﺎﺕ‪،‬‬ ‫ﻓﺈﺫﺍ ﻭﻗﻒ ﻛﺬﻟﻚ ﺛﻢ ﻋﻨﺎﻩ ﺃﻣﺮ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻪ ﺍﻟﻌﺬﺭ ﻓﺄﻓﺎﺽ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٣٨/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٠/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٢ ،٧١١/٤‬‬ ‫‪113‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺮﺧﺼﺔ‪ ،‬ﻭﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ ﺃﻓﺎﺽ ﺑﻼ ﻋﺬﺭ ﺃﺣﺒﺒﺖ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻳﺘﻢ ﺑﻘﻴﺔ ﺣﺠﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ ﺑﺘﺮﻙ‬ ‫ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻭﺍﻟﺠﺎﻫﻞ ﻛﺎﻟﻤﺘﻌﻤﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺎﺳﻲ ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻪ«)‪ ،(١‬ﻭﻫﻮ‬ ‫ﺃﺻﺮﺡ ﻣﻦ ﺳﺎﺑﻘﻪ ﻓﻲ ﺑﻴﺎﻥ ﺗﺮﺟﻴﺤﻪ ﻟﻔﺴﺎﺩ ﺣﺞ ﻣﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﺑﻐﻴﺮ‬ ‫ﻋﺬﺭ‪.‬‬ ‫ﻭﻳﻤﻜﻦ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻴﻤﻦ ﺃﻓﺎﺽ ﺑﻌﺬﺭ‬ ‫ﻣﺘﻌﻤﺪﺍ ﺑﻐﻴﺮ ﻋﺬﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ‬ ‫‬‫ﻓﻘﻂ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺘﻌﺮﺽ ﻟﻤﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻬﻤﺎ ﻭﺇﻥ ﺗﻌﺮﺿﺎ ﻟﻤﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﺑﻌﺬﺭ‪ ،‬ﻟﻜﻨﻬﻤﺎ‬ ‫ﻳﺸﻤﻼﻥ ﻣﻦ ﺃﻓﺎﺽ ﺑﻐﻴﺮ ﻋﺬﺭ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺻﺮﺡ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ﺑﻌﺪﻡ ﻣﺤﺒﺘﻪ ﻟﻔﻌﻠﻪ‪،‬‬ ‫ﻭﺻﺮﺡ ﻓﻲ ﺍﻵﺧﺮ ﺑﺤﺒﻪ ﻟﻠﻘﻮﻝ ﺑﺄﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺃﻣﺮ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﺍﻹﻓﺎﺿﺔ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺳﺘﺎﻗﻲ‬ ‫ﺑﺪﺀﺍ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﺇﻟﻰ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺣﺴﻢ ﺍﻟﻘﻮﻝ ﺑﺸﺄﻥ ﻣﻦ ﻟﻢ ﻳﻘﻒ ﺑﻌﺮﻓﺔ ‬ ‫»ﻭﻣﻦ ﻟﻢ ﻳﻘﻒ ﺑﻌﺮﻓﺔ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ﺣﺘﻰ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ ﻓﻼ ﺣﺞ‬ ‫ﻟﻪ«)‪ ،(٢‬ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪» :‬ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺒﻞ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻓﺎﺽ‬ ‫ﻣﻨﻬﺎ ﻗﺒﻞ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻓﻼ ﻳﺠﺰﻳﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﻟﻢ ﻳﻘﻒ«)‪ ،(٣‬ﻭﻗﺎﻝ‬ ‫ﺃﻳﻀﺎ ﻓﻴﻤﻦ ﺑﺪﺃ ﻭﻗﻮﻓﻪ ﺑﻌﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪» :‬ﻭﺇﻥ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻗﺒﻞ ﺃﻥ ﻳﻘﻒ‬ ‫‬ ‫ﺑﻌﺮﻓﺎﺕ‪ ،‬ﺛﻢ ﻭﻗﻒ ﺑﻬﺎ ﻓﻘﺪ ﻓﺎﺗﻪ ﺍﻟﺤﺞ«)‪ ،(٤‬ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺍﻟﻤﻌﺘﺒﺮ ﻫﻮ‬ ‫ﺑﻴﻦ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﻼ ﻋﺒﺮﺓ ﺑﻮﻗﻮﻑ ﺍﻟﺤﺎﺝ ﺑﻌﺮﻓﺔ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‬ ‫ﻻ ﻋﺒﺮﺓ ﺑﻮﻗﻮﻓﻪ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٢/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٢/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٦/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٧١٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪114‬‬ ‫‪!/ 34 ١٧٠‬م ا‪1d1‬ف   )ا د‪' !L (E‬؟‬ ‫ﻓﺮﺿﺎ ﺃﻭ ﺳﻨ‪‬ﺔ‪،‬‬ ‫ﺣﻜﻰ ﺍﻟﺜﻤﻴﻨﻲ ﺧﻼﻓﺎ ﺣﻮﻝ ﻛﻮﻥ ﺍﻟﻮﻗﻮﻑ ﺑﺠﺒﻞ ﺍﻟﻤﺰﺩﻟﻔﺔ ‬ ‫ﻓﻘﺎﻝ‪» :‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻩ ﻭﺍﻟﺬﻛﺮ ﻓﻴﻪ ﺳﻨ‪‬ﺔ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ ﻭﺗﻠﺰﻡ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﻣﻦ ﻟﻢ ﻳﻘﻒ ﺑﺠﻤﻊ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻭﻗﻮﻓﻪ ﺑﻌﺮﻓﺔ ﺷﺎﺓ‪ ،‬ﻭﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﻣﻦ ﺃﺩﺭﻛﻬﻢ‬ ‫ﺑﺠﻤﻊ ﻓﻮﻗﻒ ﺳﺎﻋﺔ ﻣﻌﻬﻢ ﻓﻼ ﻋﻠﻴﻪ«)‪ ،(١‬ﻓﻬﻮ ﺑﻌﺪ ﺃﻥ ﺃﻛﺪ ﺃﻥ ﺍﻷﻛﺜﺮﻳﻦ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻓﺮﺿﺎ‪.‬‬ ‫ﻣﺮﺟﻮﺣﺎ ﺑﻜﻮﻧﻪ ‬ ‫‬‫ﺳﻨ‪‬ﺔ‪ ،‬ﻗﺪ ﺫﻛﺮ ﺃﻥ ﺛﻤﺔ ‬ ‫ﻗﻮﻻ‬ ‫‪ LB ١٧١‬د ا ‪% ]>L‬ك ا  رة‪:‬‬ ‫ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻧﻪ‬ ‫ﻗﺎﻝ ﻋﻦ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‪» :‬ﺇﻧﻬﺎ ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﻭﺍﻟﺰﻳﺎﺭﺓ؛‬ ‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻓﺮﺽ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺷﻴ ﺌﺎ ﻣﻨﻪ ﻓﻼ ﺣﺞ ﻟﻪ«)‪.(٢‬‬ ‫ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺃﺛﻨﺎﺀ ﺍﻟﺰﻳﺎﺭﺓ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪:‬‬ ‫»ﻻ ﺣﺞ ﻟﺘﺎﺭﻛﻪ؛ ﻟﻘﻮﻟﻪ ‪] ﴾ ¤ £ ¢ ﴿ : 4‬ﺍﻟﺤﺞ‪ ،[٢٩ :‬ﻭﻫﻮ‬ ‫ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ«)‪ ،(٣‬ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺇﻧﻪ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ«)‪ ،(٤‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻭﺍﺟﺐ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﺗﺎﺭﻙ ﻓﺄﺣﻞ ﺑﻄﻠﺖ ﺣﺠﺘﻪ«)‪.(٥‬‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻄﻮﺍﻑ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻫﻮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ ﻛﺎﻥ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﺇﻻ ﻓﺴﺪ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪» :‬ﻭﺑﻴﻨﺖ‬‫ﺑﺪ ﻣﻦ ﺇﺗﻴﺎﻧﻪ‬ ‫ﻻ ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺃﻧﻪ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﻓﻠﻮ ﻃﺎﻑ ﺃﻗﻞ ﻭﺣﻞ ﻭﺟﺎﻣﻊ ﻓﺴﺪ ﺣﺠﻪ ﺃﻭ ﻋﻤﺮﺗﻪ‪،‬‬ ‫‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٨٦ ،١٨٤/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٥٨/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٣٨/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٣٨/٤‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٨/٤‬‬ ‫‪115‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺛﻢ ﻧﻔﺮ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﻃﻮﺍﻑ‬ ‫ﻭﻣﻦ ﻃﺎﻑ ﺃﻛﺜﺮ ﻭﻟﻢ ﻳﻨﻮ ﺧﻼﻑ ‪‬‬ ‫ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺛﻢ ﺷﻚ ﻓﻴﻪ ﺛﻢ ﺗﻴﻘﻦ ﺃﻧﻪ ﻃﺎﻑ ﺳﺘﺔ ﺭﻛﻊ‬ ‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﻓﻴﻄﻮﻑ ﺛﻤﺎﻧﻴﺔ ﺛﻢ ﻳﺮﻛﻊ‪ ،‬ﺛﻢ ﻳﻄﻮﻑ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ‬ ‫ﻻ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺷﻚ ﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﻨﻰ ﻋﻠﻰ ﻳﻘﻴﻨﻪ‬ ‫ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﺴﺒﻌﺔ«)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻧﻪ‪» :‬ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻃﺎﻑ ﺳﺘﺔ ﻟﻠﻔﺮﻳﻀﺔ ﺛﻢ ﺧﺮﺝ ﺇﻟﻰ ﺑﻠﺪﻩ‪،‬‬ ‫ﻭﺃﺻﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ ﻓﻘﺪ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﺎ ﺃﻓﺴﺪ ﺃﻥ ﻳﻘﻀﻲ ﻓﻲ ﺍﻟﺤﺞ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﻫﺪﻱ ﻭﺟﺰﺍﺀ ﻓﻲ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﺗﺮﻛﻨﺎ ﻗﻮﻝ ﻣﻦ ﻳﺜﺒﺖ ﻟﻪ ﺍﻟﺤﺞ ﻓﻲ ﺫﻟﻚ«)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻣﻦ ﺗﺮﻙ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﺣﺘﻰ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ ﺃﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻣﺘﻰ ﺃﺭﺍﺩ‬ ‫ﻣﻌﺘﻤﺮﺍ ﺃﻭ ﺑﻐﻴﺮ‬ ‫‬‫ﻣﺎ ﻟﻢ ﻳﻄﺄ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﺭﺟﻊ‬ ‫ﻋﻤﺮﺓ‪ ،‬ﻓﺈﻥ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻓﻌﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻡ‪ ،‬ﻭﻟﻮ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ؛ ﻳﻌﻨﻲ‬ ‫ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻄﻮﺍﻑ ﺣﺘﻰ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﺃﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺠﺐ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٣‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ ﺃﻥ ﻣﻦ ﻃﺎﻑ ﻟﻠﺰﻳﺎﺭﺓ‬ ‫ﺳﺘ‪‬ﺎ ﻭﺃﺻﺎﺏ ﺃﻫﻠﻪ ﺃﻭ ﺍﻟﺼﻴﺪ ﻗﺒﻞ ﺇﻋﺎﺩﺓ ﺍﻟﺴﺎﺑﻊ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ ‬ ‫ﻗﻮﻻ‬ ‫ﻣﺘﺮﻭﻛﺎ ﻫﻮ ﺗﻤﺎﻡ ﺣﺠﻪ‪ ،‬ﻭﻫﻮ ﻣﻨﺴﻮﺏ ﻷﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻟﻌﻄﺎﺀ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ‬ ‫‬ ‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﺣﺴﺐ ﺃﻧﻪ ﻷﺑﻲ ﺣﻨﻴﻔﺔ«)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٣٨/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٧٠/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٨/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٤٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪116‬‬ ‫و‪!/‬د ات ا‪1Z‬اف‪:‬‬‫‪ *7 ١٧٢‬ا‪U‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺷﻚ ﻓﻲ ﻋﺪﺩ ﺗﻄﻮﻳﻔﺎﺗﻪ ﻓﻘﺪ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻭﻣﻦ ﺷﻚ‬ ‫ﺳﺒﻌﺎ ﺛﻢ ﻳﺮﻛﻊ ﺛﻢ ﻳﻌﻴﺪﻩ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﺍﻷﻭﻝ‬ ‫‬‫ﻓﻴﻪ ﺑﻨﻰ ﻋﻠﻰ ﻣﺎ ﺗﻴﻘﻦ ﺣﺘﻰ ﻳﺘﻢ‬ ‫ﻧﻔﻞ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻘﻄﻌﻪ ﻭﻳﺴﺘﺄﻧﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ﻭﻳﺠﺰﻳﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻗﻮﻯ ﻣﻨﻪ ﻓﻲ ﺍﻟﻄﻮﺍﻑ؛ ﻷﻧﻪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻳﻘﻮﻯ ﺑﺴﺠﻮﺩ ﺍﻟﺴﻬﻮ‬ ‫ﺑﺨﻼﻓﻪ ﻓﻲ ﺍﻟﻄﻮﺍﻑ… ﻭﺃﻥ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺛﻢ ﺍﺳﺘﻴﻘﻦ ﺃﻧﻪ ﻃﺎﻑ ﺳﺘﺔ ﺭﻛﻊ‬ ‫ﻭﻃﺎﻑ ﺛﻤﺎﻧﻴﺔ ﺛﻢ ﻃﺎﻑ ﻟﻠﻔﺮﻳﻀﺔ ﺳﺒﻌﺔ ﺑﻼ ﺯﻳﺪ ﻭﻻ ﻧﻘﺺ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻃﺎﻑ ﺛﻤﺎﻧﻴﺔ ﺛﻢ‬ ‫ﺫﻛﺮ ﺧﺮﺝ ﻭﺭﻛﻊ ﻭﻃﺎﻑ ﺳﺘﺔ‪ ،‬ﻭﺭﻛﻊ ﻭﺭﺟﻊ ﻭﻃﺎﻑ ﻟﻨﺴﻜﻪ ﺳﺒﻌﺔ«)‪.(١‬‬ ‫ﺑﺪ ﺃﻥ ﻳﺄﺗﻲ ﺑﻪ ﺍﻟﺤﺎﺝ‬ ‫ﻭﻟﻜﻮﻥ ﺍﻟﻄﻮﺍﻑ ﺭﻛ ﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ ﻓﺈﻧﻪ ﻻ ‬ ‫ﺑﺸﺮﻭﻃﻪ‪ ،‬ﻭﺇﻻ ﻓﺴﺪ ﺣﺠﻪ ﻛﺬﻟﻚ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪» :‬ﻭﻣﻦ ﻃﺎﻑ ﻟﻠﺰﻳﺎﺭﺓ‬ ‫ﺑﺠﻨﺎﺑﺔ ﺃﻭ ﺣﻴﺾ ﻭﻧﻔﺮ ﻭﺃﺣﻞ ﻓﻌﻠﻴﻪ ﺣﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺩﻡ ﻟﻺﺣﻼﻝ‪ ،‬ﻭﺩﻡ ﻟﺘﺮﻙ‬ ‫ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻣﻦ ﻃﺎﻑ ﺑﺬﻟﻚ ﻟﻠﻮﺩﺍﻉ ﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ ﺇﻥ ﺃﺣﻞ«)‪.(٢‬‬ ‫ﺃﻳﺎﻣﺎ ﻻ ﻳﻔﺴﺪ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪:‬‬ ‫ﻏﻴﺮ ﺃﻥ ﺗﺄﺧﻴﺮ ﺍﻟﺰﻳﺎﺭﺓ ‬ ‫»ﻭﻓﻲ ﺗﻔﺴﻴﺮ ﺧﻤﺴﻤﺎﺋﺔ ﺁﻳﺔ‪ …:‬ﻭﻣﻦ ‪‬‬ ‫ﺃﺧﺮ ﺍﻟﺰﻳﺎﺭﺓ ﺇﻟﻰ ﻣﻀﻲ ﺍﻟﺘﺸﺮﻳﻖ ﺃﺳﺎﺀ ﻭﻻ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺭﺟﻊ ﻟﺒﻠﺪﻩ ﻗﺒﻞ ﺍﻟﺰﻳﺎﺭﺓ ﻓﺒﺪﻧﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻡ ﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﻗﺒﻞ ﺍﻟﺤﻮﻝ‪،‬‬ ‫ﻭﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻣﺘﻰ ﺷﺎﺀ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﺍﻟﺤﻮﻝ ﺃﻭ ﻳﺠﺎﻣﻊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﺴﺪ ﺣﺠﻪ‬ ‫ﻭﻟﺰﻣﺘﻪ ﺑﺪﻧﺔ ﺃﻭ ﺩﻡ«)‪.(٣‬‬ ‫ﻛﻤﺎ ﺣﻜﻰ ﺍﻟﺜﻤﻴﻨﻲ ‬ ‫ﻗﻮﻻ ﺑﻔﺴﺎﺩ ﺣﺞ ﻣﻦ ‪‬‬ ‫ﺃﺧﺮ ﺍﻟﺰﻳﺎﺭﺓ ﺣﺘﻰ ﻣﻀﻲ ﺫﻱ‬ ‫ﺍﻟﺤﺠﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻢ ﻳﺰﺭ ﺣﺘﻰ ﻣﻀﻰ ﺫﻭ ﺍﻟﺤﺠﺔ ﻓﺴﺪ ﺣﺠﻪ«)‪ ،(٤‬ﻭﺃﻭﺭﺩ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٤٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٢٦/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٢٧/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٤٦/٤‬‬ ‫‪117‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫‬ ‫ﺗﻔﺼﻴﻼ ﺃﻛﺜﺮ؛ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻢ ﻳﺰﺭ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺫﻟﻚ‬ ‫ﻳﻮﻣﺎ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻓﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ‬ ‫ﺣﺘﻰ ﻣﻀﺖ ﻋﺸﺮﻭﻥ ‬ ‫ﺯﻣﺎﻥ ﺍﻟﺤﺞ‪ ،‬ﻫﻞ ﻫﻮ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮﺓ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻓﻼ ﺣﺪ ﻟﻠﺰﻳﺎﺭﺓ‬ ‫ﻣﺎ ﻟﻢ ﻳﻤﺖ‪ ،‬ﺃﻭ ﻳﺠﺎﻣﻊ ﻓﻴﻔﺴﺪ ﺣﺠﻪ؟ ﺃﻭ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮﻭﻥ ﻓﻲ ﺫﻱ‬ ‫ﺍﻟﺤﺠﺔ ﻓﺘﺤﺪ ﺑﺎﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﺇﺫﺍ ﻣﻀﺖ ﻋﺸﺮﻭﻥ ﻭﻟﻢ ﻳﺰﺭ ﻓﺴﺪ؟ ﺃﻭ‬ ‫ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﺫﻭ ﺍﻟﺤﺠﺔ ﻛﻠﻪ ﻓﺘﺤﺪ ﺑﺘﻤﺎﻡ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﻭﻟﻢ ﻳﺰﺭ‬ ‫ﻓﺴﺪ ﺣﺠﻪ؟ ﻭﺍﻟﻤﺸﻬﻮﺭ ﺍﻷﻭﻝ«)‪.(١‬‬ ‫‪% ١٧٣‬ك ا‪ `)$‬ا‪  ' `)V1L‬رة‪:‬‬ ‫ﺗﺮﻙ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻤﺴﻨﻮﻧﺘﻴﻦ ﻟﻠﺰﻳﺎﺭﺓ ﻓﻼ ﻳﻔﺴﺪ ﺍﻟﺤﺞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ ﻓﻴﻬﻤﺎ‬ ‫ﺃﻣﺎ ‬ ‫ﻣﺸﺒﻬﺎ ﺫﻟﻚ ﺑﻠﺰﻭﻡ ﺍﻟﺪﻡ ﻟﻤﻦ ﻟﻢ ﻳﺴﺘﻠﻢ ﺍﻟﺤﺠﺮ ﻓﻲ‬ ‫‬‫ﺍﻟﺪﻡ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‬ ‫ﻋﻤﺪﺍ‪» :‬ﻛﻠﺰﻭﻡ ﺍﻟﺪﻡ ﺗﺎﺭﻙ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻤﺴﻨﻮﻧﺘﻴﻦ ﺧﻠﻒ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻭﻣﺤﻠﻬﻤﺎ‬ ‫ﻃﻮﺍﻓﻪ ‬ ‫ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻤﻦ ﺧﺮﺝ ﻣﻨﻪ ﻭﺗﺮﻛﻬﻤﺎ ﻓﺪﻡ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﻟﺼﺤﺘﻬﻤﺎ ﺍﻟﻤﻘﺎﻡ ﻓﻘﻂ‪،‬‬ ‫ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺭﻛﻌﺘﺎ ﻃﻮﺍﻑ ﺍﻟﻌﻤﺮﺓ ﻭﻃﻮﺍﻑ ﺍﻟﺤﺞ ﺍﻟﻮﺍﺟﺒﻴﻦ ﺃﻭ ﻏﻴﺮ‬ ‫ﺍﻟﻮﺍﺟﺒﻴﻦ«)‪.(٢‬‬ ‫ﺃﻣﺎ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻘﺪ ﺃﻭﺿﺢ ﺭﺃﻳﻪ ﻓﻲ ﻛﻮﻥ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺳﻨﺔ؛ ﻓﻘﺎﻝ‪:‬‬ ‫»ﻭﺍﻟﺰﻳﺎﺭﺓ‪ :‬ﻓﺮﺽ‪ ،‬ﻭﺍﻟﺘﻜﺒﻴﺮ ﻭﺍﻟﺘﺴﺒﻴﺢ‪ :‬ﺳﻨﺔ‪ ،‬ﻭﺍﻟﺮﻛﻌﺘﺎﻥ‪ :‬ﺳﻨﺔ«)‪.(٣‬‬ ‫ﻭﺍﺳﻌﺎ ﺣﻮﻝ ﺫﻟﻚ؛ ﻓﻘﺎﻝ‪» :‬ﻭﻓﻲ ﺍﻟﺘﺎﺝ ﻟﺰﻡ‬ ‫‬‫ﻭﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﺫﻛﺮ ﺧﻼﻓﺎ‬ ‫ﺑﺘﺮﻙ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﺩﻡ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ‪ ،‬ﻗﺎﻝ ﻣﺤﺒﻮﺏ‪ :‬ﺇﻥ ﺍﻋﺘﻤﺮ‬ ‫ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ ﺃﻓﺮﺩ ﻟﺰﻣﻪ ﺣﺞ ‬ ‫ﻗﺎﺑﻼ‪ ،‬ﻻ ﺩﻡ ﻭﻻ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ؛ ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪﻩ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٤٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٥١ ،٢٥٠/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪118‬‬ ‫ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﻌﻲ‪ ،‬ﻭﻳﺬﺑﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺪﻧﺔ ﺇﻥ ﻭﻃﺊ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺎﺳﺪ‪،‬‬ ‫ﻭﻳﻌﻴﺪﻩ ‬ ‫ﻗﺎﺑﻼ‪ ،‬ﻭﺇﻥ ﺭﻛﻌﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﻭﻗﺼﺮ ﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ‬ ‫ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻤﻦ ﺭﻛﻌﻬﻤﺎ ﺑﻤﻨﻰ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺑﻌﺪﻣﺎ ﺳﻌﻰ ﺛﻢ ﺧﺮﺝ ﻟﺒﻠﺪﻩ‪:‬‬ ‫ﻓﺄﺭﺟﻮ ﺃﻥ ﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﻻ ﻳﻌﻴﺪ ﺍﻟﺴﻌﻲ ﻭﻻ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻠﺰﻣﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﻭﻳﺮﻛﻊ ﺧﻠﻒ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﺃﻭ ﺣﻴﺚ ﺃﻣﻜﻨﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻳﻌﻴﺪ‬ ‫ﺍﻟﺴﻌﻲ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻭﻃﺊ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻓﺴﺪ ﺣﺠﻪ«)‪.(١‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﺍﻟﺨﻼﻑ ﻣﺒﻨﻲ ﻋﻠﻰ ﻋﺪ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﺃﻭ ﻟﻴﺴﺖ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﺪﻫﺎ ﻣﻨﻬﺎ ﺭﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﻟﻤﻦ ﻟﻢ ﻳﺪﺭﻙ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺣﺘﻰ‬ ‫ﻳﻄﺄ ﺃﻫﻠﻪ ﺃﻭ ﻳﺤﻞ‪ ،‬ﻭﻣﻦ ﻋﺪﻫﺎ ﻗﺮﺑﺔ ﻣﺴﻨﻮﻧﺔ ﻓﻘﻂ ﺭﺗﺐ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﺍﻟﺪﻡ‪.‬‬ ‫‪% 34 ١٧٤‬ك ا‪ `) ($L‬ا‪ o‬واوة ‪ !L‬ا؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻛﻮﻥ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺳﻨ‪‬ﺔ ﺃﻭ ﻓﺮﻳﻀﺔ ﻣﻦ ﻓﺮﺍﺋﺾ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺳﺄﻝ ﻋﻦ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻣﺎ‬ ‫ﺃﻳﻀﺎ«)‪،(٢‬‬ ‫ﻫﻮ ﻭﺍﺟﺐ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻟﻄﻮﺍﻑ ﺳﻨﺔ ﻭﺍﺟﺒﺔ ﻣﻌﻤﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻓﺮﻳﻀﺔ ‬ ‫ﻓﺮﺟﺢ ﺃﻧﻪ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﷲ ‪[Z Y X W V U ﴿ : 4‬‬ ‫\ ] ^ _ ` ‪] ﴾ f e d c b a‬ﺍﻟﺒﻘﺮﺓ‪.[١٥٨ :‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺄﻧﻪ ﻓﺮﻳﻀﺔ ﻟﻢ ﻳﻌﺜﺮ ﻋﻠﻰ ﻗﻮﻝ ﻟﻬﻢ ﺑﺄﻥ ﺗﺮﻛﻬﺎ ﻳﻔﺴﺪ ﺍﻟﺤﺞ‪،‬‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﻋﺪﻡ ﺻﺤﺔ ﻗﻮﻟﻬﻢ ﻭﻋﻠﻰ ﺗﻨﺎﻗﻀﻪ؛ ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻟﺬﻟﻚ ﺍﻋﺘﺒﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺫﻟﻚ ‬ ‫ﻓﺮﺿﺎ ﻟﻔﺴﺪ ﺣﺞ‬ ‫»ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ :‬ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻓﺮﺽ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻓﺮﺿﺎ«)‪.(٣‬‬ ‫ﻣﻦ ﻟﻢ ﻳﻄﻒ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﻳﻔﺴﺪ ﻟﻢ ﻳﻜﻦ ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٢٥٢ ،٢٥١/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٧/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٠/٢‬‬ ‫‪119‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫‪ 34 ١٧٥‬ا‪$‬ة ‪ 3>d‬ا ‪Q‬ط ` ‪Q‬وط ‪;h‬؟‬ ‫ﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﻟﻌﻤﺮﺓ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﻐﺎﻟﺐ ﻓﻲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﻜﻰ‬ ‫ﻣﻨﺪﻭﺑﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻓﺮﻳﻀﺔ‪ ،‬ﺃﻭ ﺷﺮﻃ ﺎ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺤﺞ؛ ﻓﻘﺎﻝ‪:‬‬ ‫‬‫ﺧﻼﻓﺎ ﺣﻮﻝ ﻛﻮﻧﻬﺎ‬ ‫»ﻭﺃﻣﺎ ﺍﻟﻌﻤﺮﺓ ﻓﻬﻲ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﻣﻦ ﺷﺮﻭﻁ‬ ‫ﺟﻤﻴﻌﺎ‪،‬‬ ‫‬‫ﺍﻟﺤﺞ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ‪] ﴾ ¥ ¤ £ ¢ ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻭﺃﻣﺮ ﺑﺈﺗﻤﺎﻣﻬﻤﺎ‬ ‫ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﻤﺤﺮﻡ ﺑﻬﺎ ﻳﻠﺰﻣﻪ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻳﺠﺘﻨﺐ‬ ‫ﻣﺎ ﻳﺠﺘﻨﺐ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻳﺤﻞ ﻣﺎ ﻳﺤﻞ ﺑﻪ ﺍﻟﺤﺎﺝ ﺇﻻ ﺍﻟﻮﻗﻮﻑ ﻭﺍﻟﺮﻣﻲ ﻭﺍﻷﺿﺤﻴﺔ«)‪،(١‬‬ ‫ﻭﻣﻊ ﺫﻟﻚ ﻟﻢ ﻳﻌﺜﺮ ﻋﻠﻰ ﻗﻮﻝ ﺻﺮﻳﺢ ﺑﺄﻥ ﻣﻦ ﻟﻢ ﻳﺆﺩ ﺍﻟﻌﻤﺮﺓ ﻓﺴﺪ ﺣﺠﻪ‪.‬‬ ‫‪ LB ١٧٦‬د ا ‪ ]>L‬ا  ع‪:‬‬ ‫ﻣﻦ ﻣﺤﻈﻮﺭﺍﺕ ﺍﻟﺤﺞ ﻣﺎ ﻳﺠﺒﺮ ﺑﺎﻟﺪﻡ‪ ،‬ﻭﻻ ﻳﻔﺴﺪ ﺍﻟﺤﺞ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﺠﺪﺍﻝ‬ ‫ﻭﺍﻟﻔﺴﻮﻕ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻓﻲ ﻗﻮﻝ ﺍﷲ ‪/ . - , + * ) ﴿ : 4‬‬ ‫‪] ﴾ 0‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٧ :‬ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺍﻟﺠﺪﺍﻝ ﻭﺍﻟﻔﺴﻮﻕ‪ :‬ﻓﻴﻪ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﻗﺪ ﻧﻬﻰ‬ ‫ﺍﷲ ﻋﻨﻪ«)‪ .(٢‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﺷﺮﺡ ﻣﻌﻨﻰ ﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﺠﺪﺍﻝ‪» :‬ﺇﻥ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﻳﻘﻊ ﻣﻦ ﻣﺨﺎﺻﻤﺎﺕ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﺨﺮﺟﻮﺍ ﻋﻦ ﺍﻟﺤﻖ؛ ﻷﻥ ﺍﷲ ‪ 4‬ﺃﻣﺮ ﺑﺘﺮﻙ‬ ‫ﺍﻟﺠﺪﺍﻝ‪ ،‬ﻓﻘﺎﻝ ﻟﻨﺒﻴﻪ ﮊ ‪ ~ ﴿ :‬ﮯ ¡ ‪] ﴾ ¢‬ﺍﻟﻨﺤﻞ‪ ،[١٢٥ :‬ﻭﺍﻟﻔﺴﻮﻕ‪:‬‬ ‫ﻛﻞ ﺷﻲﺀ ﻣﺤﺮﻡ ﻓﻌﻠﻪ«)‪.(٣‬‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﻻ ﻳﺒﻄﻼﻥ ﺍﻟﺤﺞ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫»ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﺠﺪﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺍﻥ ﻣﻊ ﺍﻟﺮﻓﺚ ﻻ ﻳﺒﻄﻼﻥ ﺍﻟﺤﺞ ﺑﺈﺟﻤﺎﻉ«)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٥٩/٢‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٠/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٩/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪120‬‬ ‫ﺣﺎﺟﺎ‪ ،‬ﻭﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ‬ ‫‪‬‬‫ﺃﻣﺎ ﺍﻟﺠﻤﺎﻉ ﻓﻬﻮ ﻣﻔﺴﺪ ﻟﻠﺤﺞ‪ ،‬ﻓﻼ ﻳﻌﺪ ﻣﻦ ﺍﻗﺘﺮﻓﻪ‬ ‫ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻔﺼﻴﻼﺕ ﺣﻮﻝ ﺫﻟﻚ‪ ،‬ﻳﻤﻜﻦ ﺍﺳﺘﻌﺮﺍﺿﻬﺎ ﻓﻴﻤﺎ‬ ‫ﻫﻮ ﺁﺕ‪:‬‬ ‫‪ ١٧٧‬ا  ع و ‪ $ (B‬ه ‪ !L‬ا‪:‬‬ ‫ﻳﻔﺮﻕ ﺍﻟﻔﻘﻬﺎﺀﻣﻦ ﺣﻴﺚ ﺍﻻﺻﻄﻼﺡﺑﻴﻦ ﻣﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺠﻤﺎﻉ‪،‬‬ ‫ﻭﻣﺎ ﻳﻌﺪ ﺑﻤﻨﺰﻟﺘﻪ ﻭﻓﻲ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻌﻦ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬ ‫ﻣﻦ ﺣﺼﻞ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﻗﺒﻞ ﺃﻭ ﺩﺑﺮ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻓﻲ ﺣﻼﻝ ﺃﻭ‬ ‫ﻣﺠﺎﻣﻌﺎ‪ ،‬ﺃﻭ ﻋﺎﺑ ﺜﺎ ﻓﻲ ﺃﻱ ﺷﻲﺀ ﻣﻦ‬ ‫‬‫ﺣﺮﺍﻡ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻓﺄﻭﻟﺞ ﺍﻟﺤﺸﻔﺔ‬ ‫ﻫﺬﺍ‪ ،‬ﻳﺮﻳﺪ ﺇﻧﺰﺍﻝ ﺍﻟﻨﻄﻔﺔ‪ ،‬ﺃﻧﺰﻝ ﺃﻭ ﻟﻢ ﻳﻨﺰﻝ‪ ،‬ﻓﻬﻮ ﻣﺠﺎﻣﻊ ﺭﺍﻓﺚ ﻣﻔﺴﺪ ﻟﺤﺠﻪ«)‪.(١‬‬ ‫ﻭﻋﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻳﻘﻮﻝ‪» :‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻋﺒﺚ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﺍ ﻳﺮﻳﺪ ﺇﻧﺰﺍﻝ‬ ‫ﺍﻟﻨﻄﻔﺔ ﻭﻗﻀﺎﺀ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺼﺢ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺠﻤﺎﻉ ﺑﻤﻐﻴﺐ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻓﻬﻮ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﻤﺠﺎﻣﻊ ﺇﺫﺍ ﺃﻧﺰﻝ ﻓﻲ ﺫﻟﻚ«)‪.(٢‬‬ ‫ﻭﺭﻏﻢ ﻫﺬﻩ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻗﺪ ﺭﺗﺒﻮﺍ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻹﻧﺰﺍﻝ‬ ‫ﻋﻤﺪﺍ ﺳﻮﺍﺀ ﺑﺠﻤﺎﻉ ﺃﻡ ﺑﻐﻴﺮ ﺟﻤﺎﻉ؛ ﻓﻘﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪» :‬ﻭﻓﺴﺪ ﺍﻹﺣﺮﺍﻡ ﺑﻜﻞ‬ ‫‬ ‫ﻋﻤﺪﺍ ﺑﻤﺲ ﺃﻭ ﻧﻈﺮ ﺃﻭ ﺗﻔﻜﺮ ﺃﻭ ﺟﻤﺎﻉ ﺃﻭ ﺑﻌﺒﺚ ﺑﺬﻛﺮ ﻭﻏﻴﺮ ﺫﻟﻚ«)‪،(٣‬‬ ‫‬‫ﺇﻧﺰﺍﻝ‬ ‫ﻓﺠﻌﻞ ﻣﻦ ﻋﺒﺚ ﺑﺬﻛﺮﻩ ﻓﺄﻧﺰﻝ ﻛﺎﻟﻤﺠﺎﻣﻊ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ؛ ﻓﻘﺎﻝ‪» :‬ﻭﻣﻦ ﻋﺒﺚ ﺑﺬﻛﺮﻩ‬ ‫ﻓﺄﻧﺰﻝ ﻓﻠﻴﺮﺟﻊ ﻟﻠﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺣﺮﻡ ﻣﻨﻪ ﻓﻠﻴﺤﺮﻡ‪ ،‬ﻭﻟﻴﻬﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‬ ‫ﻓﻠﻴﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺤﻞ ﺇﻥ ﻗﺪﺭ ﻓﻠﻴﺤﺮﻡ‪ ،‬ﻭﻟﻴﻬﺪ ﻣﺎ ﺗﻴﺴﺮ‪ ،‬ﻭﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٤/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٤/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨ ،٩٧/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫‪121‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﻭﻓﺮﻕ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺑﻴﻦ ﺍﻹﻧﺰﺍﻝ ﺍﻟﻌﻤﺪﻱﻭﻫﻮ ﻣﺎ ﻳﻌﻴﻦ ﺍﻟﻤﺮﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ‬ ‫ﻭﺍﻹﻧﺰﺍﻝ ﻏﻴﺮ ﺍﻟﻌﻤﺪﻱ ﺣﺘﻰ ﻭﺇﻥ ﺳﺒﻘﺘﻪ ﺷﻬﻮﺓ؛ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﺇﻥ ﻛﺎﻥ ﻧﻈﺮﻩ ﺣﺒ‪‬ﺎ‬ ‫ﻟﻠﻤﺮﺃﺓ ﻻ ﻹﻧﺰﺍﻝ ﺍﻟﻨﻄﻔﺔ ﻭﺍﻹﻋﺎﻧﺔ ﻣﻨﻪ ﻟﻨﻔﺴﻪ ﻓﻲ ﺫﻟﻚ ﺣﺘﻰ ﺃﻧﺰﻝ‪ ،‬ﻓﻬﺬﺍ ﺧﺎﺭﺝ ﻣﻦ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻳﺸﺒﻪ ﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﻬﺪﻱ؛ ﺃﻛﺜﺮﻩ‪ :‬ﺑﺪﻧﺔ‪ ،‬ﻭﺃﻗﻠﻪ‪ :‬ﺷﺎﺓ‪،‬‬ ‫ﻭﺍﻟﺸﺎﺓ ﺗﺠﺰﺉ ﻣﻌﻲ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺼﺢ ﻣﻨﻪ ﺍﻟﺘﻌﻤﺪ ﻟﻤﻌﻨﻰ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺸﺒﻬﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻧﻈﺮﺓ‪ ،‬ﺛﻢ ﺻﺮﻑ ﻧﻈﺮﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﺛﺎﺭﺕ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﻬﻮﺓ‪،‬‬ ‫ﻭﻫﻮ ﻳﺮﺍﺟﻊ ﻧﻔﺴﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻐﻠﺒﺘﻪ ﺍﻟﺸﻬﻮﺓ ﺣﺘﻰ ﺃﻧﺰﻝ‪ ،‬ﻓﻬﺬﺍ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪،‬‬ ‫ﺟﺎﺋﺰﺍ‪ ،‬ﻓﺤﻀﺮﺗﻪ‬ ‫‬‫ﻧﻈﺮﺍ‬ ‫ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﺃﻥ ﻫﺬﺍ ﻳﻔﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﺇﻥ ﻧﻈﺮﻫﺎ ﻟﻐﻴﺮ ﺷﻬﻮﺓ ‬ ‫ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻓﺼﺮﻑ ﻧﻈﺮﻩ‪ ،‬ﻓﺰﺍﺩﺕ ﻋﻠﻴﻪ ﺑﻐﻴﺮ ﻗﺼﺪ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﺘﺸﻬﻲ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﺣﺘﻰ‬ ‫ﺃﻧﺰﻝ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻴﻘﻊ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ؛ ﺃﻥ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ ﺑﺤﻀﻮﺭ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﻓﻖ؛ ﺑﻤﻌﻨﻰ ﺍﻟﺸﻬﻮﺓ«)‪(١‬؛ ﺃﻱ‪ :‬ﺃﻥ ﺍﻟﺨﻼﻑ‬ ‫ﻫﻨﺎ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺏ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻓﺴﺎﺩ ﺍﻟﺤﺞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻓﺴﺪ ﺍﻹﺣﺮﺍﻡ ﺑﻜﻞ ﺇﻧﺰﺍﻝ ﻻ ﺑﺎﺣﺘﻼﻡ«)‪ ،(٢‬ﻭﺣﻜﻰ ﺍﻟﻌﻼﻣﺔ‬ ‫ﻣﺮﺟﻮﺣﺎﺑﺄﻧﻪ »ﻻ ﻳﻔﺴﺪﺃﻱ‪ :‬ﺍﻟﺤﺞﺑﺎﻹﻧﺰﺍﻝ ﺑﻐﻴﺮ ﺟﻤﺎﻉ«)‪.(٣‬‬ ‫‬‫ﺃﻃﻔﻴﺶ ‬ ‫ﻗﻮﻻ ‬ ‫ﻭﺍﻟﺒﺴﻴﻮﻱ ﻳﻘﺮﺭ ﺃﻥ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﺇﻧﺰﺍﻝ ﺍﻟﻤﻨﻲ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻋﺪﺍﻩ ﻓﻼ؛ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬ ‫ﻣﺬﻳﺎ ﻭﻟﻢ ﻳﻨﺰﻝ ﺍﻟﻤﺎﺀ ﺃﻧﻪ ﻳﻜﺮﻩ‬ ‫»ﻭﻓﻲ ﺭﺟﻞ ﻻﺯﻡ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻤﺎ ﻋﺮﻳﺎﻧﺎﻥ‪ ،‬ﻭﺭﺃﻯ ‬ ‫ﻟﻬﻤﺎ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻋﻠﻴﻪ ﺩﻡ«)‪.(٤‬‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺃﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻤﻨﻲ ﻓﻘﻂ ﺑﻐﻴﺮ ﺗﻌﻤﺪ ﻏﻴﺮ ﻣﻔﺴﺪ ﻟﻠﺤﺞ ﻋﻨﺪ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺪ ﻧﻘﻞ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺧﺎﻟﺪ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺳﻤﻌﻨﺎ ﻓﻲ ﺭﺟﻞ ﻣﺤﺮﻡ ﻧﻈﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨ ،٩٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪122‬‬ ‫ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ﻓﺄﻣﻨﻰ‪ ،‬ﺃﻭ ﻣﺴﻪ ﺑﻴﺪﻩ؛ ﻓﺈﻥ ﻛﺎﻥ ﻧﻈﺮﻩ ﻟﺸﻬﻮﺓ ﻓﻘﺪ ﺑﻄﻞ ﺣﺠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺮﺩ ﺫﻟﻚ ﻟﺸﻬﻮﺓ ﻓﺴﺒﻘﺘﻪ ﻧﻄﻔﺘﻪ ﻓﺤﺠﻪ ﺗﺎﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ«)‪.(١‬‬ ‫ﻭﺣﻜﻲ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ﻓﻲ ﺟﻮﺍﺑﻪ ﺇﻟﻰ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ‪» :‬ﻓﻲ ﺭﺟﻞ‬ ‫ﺧﺮﺝ ﻫﻮ ﻭﺍﻣﺮﺃﺗﻪ ﺇﻟﻰ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﻓﻤﺴﻬﺎ ﻭﻗﺬﻑ؛ ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﻬﺎ ﻭﺃﻋﺎﻥ ﻋﻠﻰ‬ ‫ﺍﺟﺘﻼﺏ ﺍﻟﻨﻈﺮ ﺍﻟﻨﻄﻔﺔ ﺣﺘﻰ ﺃﻧﺰﻟﻬﺎ ﻓﻘﺪ ﻓﺴﺪ ﺣﺠﻪ«)‪.(٢‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﻭﺟﻮﺏ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻓﺮﺝ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻋﻤﺪﺍ؛ ﻓﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ‬ ‫ﺑﻐﻴﺮ ﺇﻧﺰﺍﻝ ﻣﺘﻌﻤﺪ؛ ﻓﻘﺎﻝ‪» :‬ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﻓﺮﺟﻬﺎ ﺧﻄﺄ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻥ‬ ‫ﻭﺟﺪ ﺷﻬﻮﺓ ﻣﻦ ﻏﻴﺮ ﻧﻈﺮ‪ ،‬ﻓﺨﺮﺝ ﻣﻨﻪ ﺷﻲﺀ؛ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﻌﻦ ﻋﻠﻰ‬ ‫ﺩﻣﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺃﻣﻜﻦ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻬﺮﻳﻖ ‬ ‫ﺍﻟﺤﻞ‪ ،‬ﻭﻳﻘﻀﻲ ﻣﻨﺎﺳﻜﻪ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻳﻨﺤﺮﻫﺎ ﺑﻤﻜﺔ ﺃﻭ ﺑﻤﻨﻰ«)‪.(٣‬‬ ‫ﺛﻢ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﺭﻭﻯ ﺧﻼﻓﺎ ﺣﻮﻝ ﻓﺴﺎﺩ ﺣﺞ ﻣﻦ ﻣﺲ ﻓﺮﺝ ﺍﻟﺰﻭﺟﺔ‬ ‫ﺑﻐﻴﺮ ﺇﻧﺰﺍﻝ؛ ﻓﻘﺎﻝ‪» :‬ﻭﻋﻦ ﺟﺎﺑﺮ ﻓﻴﻤﻦ ﻣﺲ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻮ ﻣﺤﺮﻡ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‬ ‫ﻫﺪﻳﺎ… ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻣﺘﻌﻤﺪﺍ ﻓﺴﺒﻘﺘﻪ ﻧﻄﻔﺘﻪ‪ ،‬ﻓﻠﻴﻬﺪ ‬ ‫‬‫ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺇﻥ ﻧﻈﺮ ﺇﻟﻴﻪ‬ ‫ﻣﺲ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﻧﻈﺮ ﺇﻟﻴﻪ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻭﻟﻢ ﻳﺪﻓﻖ ﺷﻴ ﺌﺎ‬ ‫ﻓﻴﻤﻦ ‬ ‫ﻣﺤﺒﻮﺏ ‪5‬‬ ‫ﻓﻘﺪ ﺃﺳﺎﺀ ﻭﻻ ﻳﻠﺰﻣﻪ ﺷﻲﺀ«)‪.(٤‬‬ ‫‪ ١٧٨‬ا  ع ﻻ ‪ !L‬ا‪$‬ة‪:‬‬ ‫ﻭﺍﻟﺠﻤﺎﻉ ﻓﻲ ﺍﻟﻌﻤﺮﺓ ﻳﻤﻜﻦ ﺗﺪﺍﺭﻛﻪ ﺑﺎﻟﺠﺰﺍﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﺍﻟﺤﺞ ﻓﻤﻔﺴﺪ‬ ‫ﻟﻪ ﻓﺴﺎ ﺩﺍ ﻻ ﻳﻤﻜﻦ ﺗﺪﺍﺭﻛﻪ؛ ﺑﺤﻴﺚ ﻳﺒﻘﻰ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﺍﻟﺤﺞ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﻣﻊ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٦/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٦/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٥/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨١/٤‬‬ ‫‪123‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻣﻦ ﺃﺣﺮﻡ ﺑﻌﻤﺮﺓ ﻓﺄﺻﺎﺏ‬ ‫ﻟﺰﻭﻡ ﺍﻟﺠﺰﺍﺀ ‬ ‫ﺍﻣﺮﺃﺗﻪ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺤﻞ ﻭﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ ﻋﺎﺩ ﺃﺻﺎﺑﻬﺎ ﻓﻌﻠﻴﻪ ﺩﻡ ﺁﺧﺮ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ‬ ‫ﺫﻟﻚ ﻭﻫﻮ ﻣﺤﺮﻡ ﺑﺤﺠﺔ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺤﻞ ﻓﺎﺣﺘﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺍﻟﺤﺞ ﻣﻦ‬ ‫ﻗﺎﺑﻞ‪ ،‬ﻭﺍﻟﺪﻡ ﻟﻔﺴﺎﺩ ﺣﺠﻪ«)‪.(١‬‬ ‫‪ !L 34 ١٧٩‬ا">)‪ 3‬ا؟‬ ‫ﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﻫﺎ ﻗﻮﻡ‪،‬‬ ‫ﺩﻣﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﺁﺧﺮﻭﻥ«)‪.(٢‬‬ ‫ﻭﺃﻭﺟﺒﻮﺍ ﻓﻴﻬﺎ ‬ ‫ﻋﺎﺻﻴﺎ‪ ،‬ﻭﻻ ﻳﻔﺴﺪ ﺫﻟﻚ‬ ‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺇﻥ ﻗﺒﻞ ﺍﻟﻤﺤﺮﻡ ﺍﻣﺮﺃﺗﻪ ﻛﺎﻥ‬ ‫)‪(٣‬‬ ‫ﺃﻳﻀﺎ‪» :‬ﻓﺈﻥ ﻗﺒﻞ ﺃﻭ ﻟﻤﺲ ﻟﺰﻣﻪ‬ ‫ﺣﺠﻪ‪ ،‬ﻭﻻ ﺗﻨﺎﺯﻉ ﺑﻴﻦ ﺍﻷﺋﻤﺔ ﻓﻲ ﺫﻟﻚ« ‪ ،‬ﻭﻳﻘﻮﻝ ‬ ‫ﺩﻡ ﻳﺬﺑﺤﻪ ﺑﻤﻜﺔ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﺍﻟﺼﻴﺪ ﻭﻻ ﻟﺤﻤﻪ‪ ،‬ﻭﻻ ﻳﺸﻴﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻌﻴﻦ ﻋﻠﻰ‬ ‫ﺃﺧﺬﻩ‪ ،‬ﻭﻻ ﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻗﺒﻠﻬﺎ ﻭﻫﻲ ﻣﻄﻤﺌﻨﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻨﻬﺎ‬ ‫ﺷﻲﺀ ﻏﻴﺮ ﺫﻟﻚ؛ ﻟﻢ ﻳﻔﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﻗﺪ ﺃﺳﺎﺀ«)‪.(٤‬‬ ‫ﻛﻤﺎ ﻓﺮﻕ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺑﻴﻦ ﺍﻟﻘﺒﻠﺔ ﺑﺸﻬﻮﺓ ﻭﺍﻟﻘﺒﻠﺔ ﻟﻠﺘﻜﺮﻳﻢ ﻭﺍﻟﺘﻠﻄﻒ؛ ﻓﻘﺎﻝ‪:‬‬ ‫»ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻮ ﻣﺤﺮﻡ؛ ﻓﻘﻮﻝ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻟﺸﻬﻮﺓ ﻓﺄﺣﺐ ﻟﻪ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺫﻟﻚ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﺮﺍﻣﺔ ﻭﺭﻗ‪‬ﺔ‬ ‫ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﺸﻬﻮﺓ ﻓﻌﻠﻴﻪ ﺩﻡ؛ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻣﻤﻨﻮﻉ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻤﺤﺮﻡ ﻛﺎﻟﺼﺎﺋﻢ ﻭﺍﻟﻤﺘﻮﺿﺊ‪ ،‬ﻭﻳﻠﺤﻘﻪ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻬﺪﻱ«)‪.(٥‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٢/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨١/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٠/٤‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪124‬‬ ‫‪ ١٨٠‬إرادة ا و‪ E2‬و‪ Z‬و‪ (B i/‬ا  ع‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﺫﺍ ﻭﺍﻗﻌﻬﺎ ﻭﻫﻲ ﻣﺤﺮﻣﺔ ﻛﺎﺭﻫﺔ ﻟﻪ ﺃﻭ ﻧﺎﺋﻤﺔ‬ ‫ﻓﺈﻧﻬﺎ ﺗﻘﻀﻲ ﻣﻨﺎﺳﻜﻬﺎ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻬﺎ«)‪ ،(١‬ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻧﻪ ﺑﻐﻴﺮ ﻗﺼﺪﻫﺎ‬ ‫ﻭﺇﺭﺍﺩﺗﻬﺎ ﻭﻣﻄﺎﻭﻋﺘﻬﺎ ﻟﻠﺮﺟﻞ؛ ﻻ ﻳﻔﺴﺪ ﺣﺠﻬﺎ‪ ،‬ﻭﻻ ﺗﺠﺐ ﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺓ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻃﺎﻭﻋﺘﻪ ﻓﻴﻔﺴﺪ ﺣﺠﻬﺎ ﻛﻤﺎ ﻳﻔﺴﺪ ﺣﺠﻪ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﺫﺍ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﺑﻤﻄﺎﻭﻋﺘﻬﺎ ﻓﻌﻠﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺪﻧﺔ‪ ،‬ﻭﻓﺴﺪ ﺣﺠﻬﻤﺎ‪،‬‬ ‫ﻭﺇﻥ ﺃﻛﺮﻫﻬﺎ ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻭﻟﺰﻣﺘﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﺃﺣﺠﻬﺎ‪ ،‬ﻭﺃﻫﺪﻯ ﻋﻨﻬﺎ«)‪.(٢‬‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﺗﺎﺑﻌﺘﻪ ﻋﻠﻰ ﻣﺴﻪ‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻛﺬﻟﻚ ﻳﺒﻄﻞ ﺣﺞ ﺍﻟﻤﺮﺃﺓ ‬ ‫ﺇﻳﺎﻫﺎ ﺣﺘﻰ ﻧﺰﻝ ﻣﻨﻬﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﺰﻝ ﻣﻨﻬﺎ ﺍﻟﻤﺎﺀ ﻟﻢ ﻳﺒﻄﻞ ﺣﺠﻬﺎ«)‪ ،(٣‬ﺛﻢ‬ ‫ﺍﺳﺘﺄﻧﺲ ﺑﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬؛ ﻓﻘﺎﻝ‪» :‬ﻭﺑﻠﻐﻨﺎ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ƒ‬‬ ‫ﺟﺰﻭﺭﺍ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫‬‫ﻗﺎﻝ ﻓﻲ ﺍﻟﻤﺤﺮﻣﻴﻦ ﺇﺫﺍ ﻭﺍﻗﻊ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﻭﻃﺎﻭﻋﺘﻪ‪ :‬ﺇﻥ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻭﻳﻤﻀﻴﺎﻥ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻬﻤﺎ‪ ،‬ﻭﻳﺼﻨﻌﺎﻥ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻋﻠﻴﻬﻤﺎ ﺣﺠﺔ ﻣﻦ‬ ‫ﻗﺎﺑﻞ«)‪.(٤‬‬ ‫‬ ‫ﻭﻭﺭﺩ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﺫﺍ ﺃﻓﺴﺪ ‪‬‬ ‫ﺣﺞ ﺍﻟﺮﺟﻞ ﻭﺯﻭﺟﺘﻪ ﺑﺎﻟﺠﻤﺎﻉ‬ ‫ﻓﻠﻴﺤﺠ‪ ‬ﺎ ﻣﻦ ﻗﺎﺑﻞ ﻣﻔﺘﺮﻗﻴﻦ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺇﻥ ﺣﺠ‪ ‬ﺎ ﻣﺠﺘﻤﻌﻴﻦ‪ ،‬ﻭﺇﺗﻤﺎﻡ ﺍﻷﻣﺮ ﺑﺘﻔﺮﻗﻬﻤﺎ‬ ‫ﻓﻲ ﺍﻟﺤﺞ ﻋﻘﻮﺑﺔ ﻟﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻓﻌﻼ«)‪.(٥‬‬ ‫ﻭﺭ ﺗﺐ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻬﺎ ﻭﻣﻄﺎﻭﻋﺘﻬﺎ ﻧﻔﻘﺔ ﺍﻟﺤﺞ‪ ،‬ﻓﺈﻥ ﻃﺎﻭﻋﺘﻪ ﻻ ﺗﻠﺰﻡ‬ ‫ﺍﻟﺰﻭﺝ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻛﺮﻫﻬﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺇﻥ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٦/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫‪125‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﻗﻀﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ‪ ،‬ﻭﻧﺴﻴﺖ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻓﺠﺎﻣﻌﻬﺎ ﺯﻭﺟﻬﺎ ﻭﻫﻮ‬ ‫ﻣﺤﻞ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﻓﺬﻛﺮﺕ ﺍﻟﻤﺮﺃﺓ ﻟ ‪‬ﻤﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻰ ﺑﻠﺪﻫﺎ؛ ﻓﺈﻥ ﺃﻛﺮﻫﻬﺎ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﻭﻫﻮ ﻳﻌﻠﻢ ﻓﻌﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻃﺎﻭﻋﺘﻪ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻣﻦ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻃﺌﻬﺎ ﺯﻭﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺰﻭﺭ ﺍﻟﺒﻴﺖ ﻓﺴﺪ ﺣﺠﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻗﺪ ﺧﺮﺟﺖ ﺃﻭ ﻗﻌﺪﺕ«)‪.(١‬‬ ‫‪ ) C V  2 ` ١٨١‬أو ‪ †ZK‬ا‪ E i `z‬ا‪:‬‬ ‫ﻧﺎﺳﻴﺎ ﺻﺢ ﺣﺠﻪ‪ ،‬ﻭﻟﻴﺘﻘﺮﺏ ﺑﺪﻡ‬ ‫‬‫ﻭﺭﺩ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﻥ ﺟﺎﻣﻊ‬ ‫ﻋﻨﺪﻱ ﺑﻼ ﻟﺰﻭﻡ؛ ﺇﺫ ﻻ ﺇﺛﻢ ﻋﻠﻴﻪ«)‪.(٢‬‬ ‫ﻧﺎﺳﻴﺎ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻲ ﺣﺠﻪ‪ ،‬ﻓﻴﻌﺠﺒﻨﻲ‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻭﻃﺊ ‬ ‫ﻧﺎﺳﻴﺎ؛ ﻗﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺑﺪﻝ ﻳﻮﻣﻪ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫‬‫ﻧﻬﺎﺭﺍ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﻟﺼﺎﺋﻢ ﺇﺫﺍ ﻭﻃﺊ ‬ ‫ﺩﻣﺎ ﻓﺤﺴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻬﺪ ﻟﻢ ﻳﻠﺰﻣﻪ؛ ﻷﻧﻪ‬ ‫ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﺇﻥ ﺃﻫﺪﻯ ‬ ‫ﻧﺎﺱ«)‪.(٣‬‬ ‫ﻭﻭﺭﺩ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﻣﻦ ﺭﺃﻯ ﺃﻧﻪ ﻗﺪ ﻓﺮﻍ ﻣﻦ ﺍﻟﺤﺞ ﻓﺠﺎﻣﻊ ﻭﻫﻮ‬ ‫ﻟﻢ ﻳﺮﻡﺃﻭ ﻟﻢ ﻳﺰﺭ‪ ،‬ﺳﻮﺍﺀ ﺍﻋﺘﻘﺪ ﺗﻤﺎﻡ ﺍﻟﺤﺞ ﻗﺒﻞ ﺍﻟﺮﻣﻲ ﺃﻡ ﻧﺴﻲ؛ ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﺗ ‪‬ﻢ‬ ‫ﺣﺠﻪ‪ ،‬ﻭﺗﻨﺒﻐﻲ ﻟﻪ ﺍﻹﻋﺎﺩﺓ ﺇﻥ ﻭﺟﺪ ﻣﻴﺴﺮﺓ«)‪ ،(٤‬ﻓﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺨﻄﺊ ﻭﺍﻟﻨﺎﺳﻲ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻗﺎﻝ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ ﺗﻤﺎﻡ ﺣﺠﻪ ﻣﻊ ﻟﺰﻭﻡ ﺍﻟﺪﻡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﺇﻧﻪ‬ ‫ﺗﻌﺎﺭﺿﺎ ﺑﻴﻦ ﻗﻮﻟﻪ ﺑﺘﻤﺎﻡ‬ ‫‬‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺍﻹﻋﺎﺩﺓ ﺇﻥ ﻭﺟﺪﺕ ﻣﻴﺴﺮﺓ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﻨﺎﻙ‬ ‫ﺍﻟﺤﺞ ﻭﻗﻮﻟﻪ ﺑﻠﺰﻭﻡ ﺍﻹﻋﺎﺩﺓ ﻋﻨﺪ ﺍﻟﻤﻴﺴﺮﺓ‪ ،‬ﻭﺭﺑﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ‪» :‬ﻭﺃﺗ ‪‬ﻢ ﺣﺠﻪ‪،‬‬ ‫ﺑﺪﻻ ﻣﻦ »ﺗﻢ«؛ ﻷﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻭﺗﻨﺒﻐﻲ ﻟﻪ ﺍﻹﻋﺎﺩﺓ ﺇﻥ ﻭﺟﺪ ﻣﻴﺴﺮﺓ«؛ ﺃﻱ »ﺃﺗﻢ« ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٢/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٧٥/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٣/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪126‬‬ ‫ﻫﻜﺬﺍ ﺃﻧﻪ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ ﺇﺗﻤﺎﻡ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ ﻋﻨﺪﻣﺎ ﻳﺘﻴﺴﺮ ﻟﻪ ﺫﻟﻚ‪،‬‬ ‫ﻭﺑﺬﻟﻚ ﻳﺰﻭﻝ ﺍﻟﺘﻌﺎﺭﺽ‪.‬‬ ‫‪ ١٨٢‬ا‪ `) w‬ا و‪ `)2‬ا ‪  !/ `)$‬ن ‪ Nd‬ء ‪ (B‬ا‪ $‬م ا" ‪:3‬‬ ‫‬ ‫ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﺫﺍ ﺃﻓﺴﺪ ‪‬‬ ‫ﺣﺞ ﺍﻟﺮﺟﻞ ﻭﺯﻭﺟﺘﻪ ﺑﺎﻟﺠﻤﺎﻉ‬ ‫ﻓﻠﻴﺤﺠ‪ ‬ﺎ ﻣﻦ ﻗﺎﺑﻞ ﻣﻔﺘﺮﻗﻴﻦ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺇﻥ ﺣﺠ‪ ‬ﺎ ﻣﺠﺘﻤﻌﻴﻦ‪ ،‬ﻭﺇﺗﻤﺎﻡ ﺍﻷﻣﺮ ﺑﺘﻔﺮﻗﻬﻤﺎ‬ ‫ﻓﻲ ﺍﻟﺤﺞ ﻋﻘﻮﺑﺔ ﻟﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻓﻌﻼ«)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺇﺫﺍ ﺣﺠ‪ ‬ﺎ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺑﻠﻐﺎ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻬﺎ ﻓﻴﻪ‪،‬‬ ‫ﺍﻓﺘﺮﻗﺎ ﻭﻻ ﻳﺠﺘﻤﻌﺎﻥ ﻋﻘﻮﺑﺔ ﻟﻤﺎ ﻓﻌﻼ‪ ،‬ﺣﺘﻰ ﻳﻘﻀﻴﺎ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﺛﻢ ﻳﺠﺘﻤﻌﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺮﺣﻞ ﻟﻬﺎ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﻳﺤﻂ ﺍﻟﺮﺣﻞ ﻋﻦ ﺭﺍﺣﻠﺘﻬﺎ ﺇﺫﺍ ﻧﺰﻟﺖ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﻳﺒﻌﺚ ﻟﻬﺎ ﺑﺎﻟﻄﻌﺎﻡ‪ ،‬ﻭﺗﺒﻌﺚ ﻫﻲ ﺑﺎﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﻳﺠﺘﻤﻌﺎﻥ ﻓﻲ ﺧﺒﺎﺀ‪ ،‬ﻭﻻ ﺑﻴﺖ‪،‬‬ ‫ﻭﻻ ﻓﻲ ﺭﺣﻞ‪ ،‬ﻭﻻ ﻳﻜﻠﻤﻬﺎ‪ ،‬ﻭﻻ ﻳﻮﺍﻛﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﺮ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺎﻟﺴﻬﺎ ﻟﻤﺄﻛﻠﺔ ﻭﻻ‬ ‫ﻟﻤﺤﺎﺩﺛﺔ ﺣﺘﻰ ﻳﻘﻀﻴﺎ ﻣﻨﺎﺳﻜﻬﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺄﻟﻬﺎ ﻋﻦ ﺷﻲﺀ ﺣﻴﺚ ﺗﺴﻤﻌﻪ ﻓﺘﺠﻴﺐ‬ ‫ﻓﻼ ﺑﺄﺱ«)‪.(٢‬‬ ‫‪ ١٨٣‬اق )` ا  ع وا ح ‪ (B‬ا‪:‬‬ ‫ﺗﻘﺪﻡ ﻓﻴﻤﺎ ﺳﺒﻖ ﺫﻛﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﻗﺪ‬ ‫ﺫﻛﺮ ﺍﻟﺜﻤﻴﻨﻲ ﺃﻥ ﻫﻨﺎﻙ ﺧﻼﻓﺎ ﺣﻮﻝ ﺟﻮﺍﺯﻩ ﻟﻠﻤﺤﺮﻡ؛ ﻓﻘﺎﻝ‪» :‬ﻓﻲ ﺟﻮﺍﺯ ﻧﻜﺎﺣﻪ‬ ‫ﻭﺭﺟﺢ ‬ ‫ﻗﺎﺋﻼ‪:‬‬‫)‪(٤‬‬‫)‪(٣‬‬ ‫ﻗﻮﻻﻥ« ‪ ،‬ﻭﺯﺍﺩ ﺍﻟﺸﺎﺭﺡ‪» :‬ﻭﻛﺬﺍ ﻓﻲ ﺧﻄﺒﺘﻪ ﻭﺗﺰﻭﻳﺠﻪ« ‪ ،‬‬ ‫»ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻟﺠﻮﺍﺯ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﺗﺰﻭﺝ ﮊ ﺧﺎﻟﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٣/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫‪127‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﺍﻟﺤﺎﺭﺙ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻫﻜﺬﺍ ﺭﻭﻱ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﺃﻥ ﻣﻌﻨﻰ ﻣﺤﺮﻡ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﺤﺮﻡ‬ ‫ﻻ ﻣﺤﺮﻡ ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﺑﻬﻤﺎ ﺗﻜﻠﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ«)‪.(١‬‬ ‫‪ ١٨٤‬أ‪ v‬و‪ nd‬ا  ع ‪ LB (B‬د ا‪:‬‬ ‫ﻧﻈﺮﺍ ﻷﻥ ﺍﻟﺰﻳﺎﺭﺓ ﺁﺧﺮ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻴﺴﺖ ﺁﺧﺮ ﺃﻋﻤﺎﻟﻪ؛ ﻓﻘﺪ ﺑﺤﺚ‬ ‫‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﺣﻮﺍﻝ ﺣﺪﻭﺙ ﺍﻟﺠﻤﺎﻉ ﻗﺒﻞ ﺍﻟﺰﻳﺎﺭﺓ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﻭﺃﺛﺮ ﺫﻟﻚ ﻓﻲ ﻓﺴﺎﺩ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺃﻭ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺪﻡ؛ ﻓﺄﻭﺭﺩ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺇﻥ ﻭﺍﻗﻊ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪﻣﺎ ﻳﺰﻭﺭ ﻓﻲ‬ ‫ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻗﺒﻞ ﺍﻟﺴﻌﻲ ﻟﻢ ﻳﻔﺴﺪ ﺣﺠﻪ‪ ،‬ﺫﻟﻚ ﻓﻲ ﻗﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‬ ‫ﻳﻬﺮﻳﻘﻪ«)‪ ،(٢‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺃﺟﻤﻊ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻭﻃﺊ ﺍﻟﻨﺴﺎﺀ ﻭﻫﻮ‬ ‫ﻣﺤﺮﻡ ﻗﺒﻞ ﺃﻥ ﻳﻘﻒ ﺑﻌﺮﻓﺔ ﻭﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ؛ ﺃﻥ ﺣﺠﻪ ﺫﻟﻚ‬ ‫ﺑﺎﻃﻞ«)‪ ،(٣‬ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻗﻮﻝ ﺍﻟﺮﺑﻴﻊ‪» :‬ﻣﻦ ﻟﻢ ﻳﻄﻒ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ‪،‬‬ ‫ﻭﺃﺻﺎﺏ ﺍﻟﻨﺴﺎﺀ؛ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻟﻘﻮﻝ ﺍﷲ ‪J I H ﴿ : 4‬‬ ‫‪] ﴾ L K‬ﺍﻟﺤﺞ‪ ،[٣٣ :‬ﻓﻤﻦ ﻟﻢ ﻳﻄﻒ ﻭﻳﺴﻊ ﻟﻠﺰﻳﺎﺭﺓ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ‬ ‫ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ‪ ،‬ﻓﺈﻥ ﺭﺟﻊ ﻭﺟﺎﻣﻊ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ ﻓﻘﺪ ﻓﺴﺪ ﺣﺠﻪ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٤‬‬ ‫ﻛﻤﺎ ﺣﻜﻰ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪» :‬ﺇﺫﺍ ﻏﺸﻲ ﺍﻟﻨﺴﺎﺀ ﺑﻌﺪﻣﺎ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻭﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻣﻦ ﺍﻟﻌﻤﺮﺓ ﺃﻭ ﺍﻟﺰﻳﺎﺭﺓ؛ ﻓﺈﻧﻲ ﺃﺭﻯ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺤﺮ ﺑﺪﻧﺔ‪،‬‬ ‫ﻭﻻ ﻳﺪﻉ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ«)‪.(٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٦٩/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪128‬‬ ‫ﻭﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺟﺎﻣﻊ ﺑﻌﺪﻣﺎ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻗﺒﻞ ﺃﻥ ﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬ ‫ﻓﺴﺪ ﺣﺠﻪ‪ ،‬ﻗﺎﻝ ﻣﺤﺒﻮﺏ‪ :‬ﻭﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺣﺠﻪ«)‪.(١‬‬ ‫ﻫﺬﺍ ﻓﻲ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﺇﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﺎﻟﺠﻤﺎﻉ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﺁﺧﺮﻩ ﺑﻌﺪ‬ ‫ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﺃﻭﻟﻪ ﺳﻮﺍﺀ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﺃﻭ ﺑﻌﺪﻩ؛ ﻓﻘﺪ ﻗﺎﻝ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺮﻡ ﻓﻠﻢ ﻳﺤﺮﻡ ﻭﺟﺎﻣﻊ ﺍﻣﺮﺃﺗﻪ؛ ﻓﺈﻥ ﻗﺪﺭ ﻭﺭﺟﻊ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻞ ﻓﺄﺣﺮﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﻭﺧﺎﻑ ﺍﻟﻔﻮﺕ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺤﺮﻡ ﻣﻦ‬ ‫ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻩ«)‪ ،(٢‬ﻫﺬﺍ ﻓﻴﻤﻦ ﺟﺎﻣﻊ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺟﺎﻣﻊ ﺑﻌﺪ‬ ‫ﺍﻹﺣﺮﺍﻡ؛ ﻓﻔﻴﻪ ﺧﻼﻑ ﺣﻜﺎﻩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻭﻣﻦ ﺃﺣﺮﻡ ﺑﺤﺠﻪ ﺛﻢ ﺃﺻﺎﺏ‬ ‫ﺍﻣﺮﺃﺗﻪ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺮﺟﻊ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﻳﻬﺪﻱ ﺑﺪﻧﺔ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ﻓﻮﻃﺊ ﻓﻌﻠﻴﻪ ﻣﺜﻞ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺐ ﺇﻟﻲ«)‪.(٣‬‬ ‫ﻭﺛﻤﺔ ﻗﻮﻝ ﺃﻭﺭﺩﻩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻋﻦ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ‪» :‬ﻣﻦ ﺃﺣﺮﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ‬ ‫ﺛﻢ ﺟﺎﻣﻊ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻒ ﺑﻌﺮﻓﺎﺕ؛ ﻓﺈﻧﻪ ﺇﻥ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻓﺈﻧﻪ‬ ‫ﻳﺮﺟﻊ ﻓﻴﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻳﻤﻀﻲ ﻋﻠﻰ ﺣﺠﻪ‪ ،‬ﻭﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻳﻨﺤﺮﻫﺎ ﺑﻤﻨﻰ ﺃﻭ‬ ‫ﺑﻤﻜﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﺃﺣﺮﻡ ﻣﻦ ﺩﻭﻧﻪ ﻭﻗﻒ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﻭﻗﻀﻰ ﺣﺠﻪ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺷﺎﺓ ﻳﺬﺑﺤﻬﺎ ﺑﻤﻨﻰ ﺃﻭ ﺑﻤﻜﺔ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﺑﻠﺤﻤﻬﺎ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺣﺮﻡ ﻣﻦ ﺩﻭﻥ ﺍﻟﻤﻴﻘﺎﺕ ﻓﻌﻠﻴﻪ ﺑﺪﻧﺔ؛ ﻟﻮﻗﻮﻋﻪ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻭﺣﺠﻪ‬ ‫ﺗﺎﻡ‪ ،‬ﻭﺇﻥ ﻫﻮ ﻟﻢ ﻳﺠﺪﺩ ﺍﻹﺣﺮﺍﻡ ﻟﻠﺤﺞ ﻣﺬ ﻭﻗﻊ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﻭﻭﻗﻒ ﺑﻌﺮﻓﺎﺕ‪،‬‬ ‫ﻭﻗﻀﻰ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ ﻓﻌﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٨٢/٤‬‬ ‫‪129‬‬‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﺤﺞ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺨﻼﻑ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﺘﻲ ﺗﺘﻌﻴﻦ ﻋﻠﻰ ﻣﻦ ﺟﺎﻣﻊ ﺑﻌﺪ ﺃﻥ ﺃﺣﺮﻡ‬ ‫ﻓﻼ ﺧﻼﻑ ﺣﻮﻝ ﻓﺴﺎﺩ ﺇﺣﺮﺍﻣﻪ ﻭﻭﺟﻮﺏ ﺍﻟﺪﻡ؛ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻣﻦ ﻭﻃﺊ‬ ‫ﻓﻲ ﺍﻟﻔﺮﺝ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻓﺴﺪ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ«)‪.(١‬‬ ‫‪ LB .'/ ]%  ١٨٥‬د ا‪:‬‬ ‫ﻣﻤﺎ ﺳﺒﻖ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺛﻼﺙ ﻧﺘﺎﺋﺞ ﺃﺳﺎﺳﻴﺔ ﺗﺤﺪﺙ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺗﻔﺼﻴﻞ ﻭﺧﻼﻑ ﻓﻘﻬﻲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﻫﻲ‪:‬‬ ‫‪ ١‬ ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ‪:‬‬ ‫ﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﻣﻦ ﺟﺎﻣﻊ ﺑﻌﺪ ﺃﻥ ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ ﻓﺴﺪ ﺣﺠﻪ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ…«)‪.(٢‬‬ ‫‪ ٢‬ ﻭﺟﻮﺏ ﺍﻟﻬﺪﻱ‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻣﻦ ﻭﻃﺊ ﻓﻲ ﺍﻟﻔﺮﺝ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻓﺴﺪ ﺇﺣﺮﺍﻣﻪ‪،‬‬ ‫)‪(٣‬‬ ‫ﻭﻋﻠﻴﻪ ﺩﻡ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ« ‪ ،‬ﻭﻳﻘﻮﻝ ‬ ‫ﺃﻳﻀﺎ‪» :‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚﺃﻱ‪ :‬ﺃﺻﺎﺏ ﺍﻣﺮﺃﺗﻪ ‬ ‫ﻭﻫﻮ ﻣﺤﺮﻡ ﺑﺤﺠﻪ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺤﻞ ﻓﺎﺣﺘﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪،‬‬ ‫ﻭﺍﻟﺪﻡ ﻟﻔﺴﺎﺩ ﺣﺠﻪ«)‪.(٤‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪» :‬ﻭﻣﻦ ﻋﺒﺚ ﺑﺬﻛﺮﻩ ﻓﺄﻧﺰﻝ ﻓﻠﻴﺮﺟﻊ ﻟﻠﻤﻜﺎﻥ ﺍﻟﺬﻱ‬ ‫ﺃﺣﺮﻡ ﻣﻨﻪ ﻓﻠﻴﺤﺮﻡ‪ ،‬ﻭﻟﻴﻬﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻓﻠﻴﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺤﻞ ﺇﻥ ﻗﺪﺭ‬ ‫ﻓﻠﻴﺤﺮﻡ‪ ،‬ﻭﻟﻴﻬﺪ ﻣﺎ ﺗﻴﺴﺮ‪ ،‬ﻭﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ«)‪.(٥‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٤٠/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٨/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[٩٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪130‬‬ ‫‪ ٣‬ ﻭﺟﻮﺏ ﺇﺗﻤﺎﻡ ﺍﻟﻨﺴﻚ ﻓﻲ ﺫﺍﺕ ﺍﻟﻌﺎﻡ ﻗﺒﻞ ﺍﻟﺘﺤﻠﻞ‪:‬‬ ‫ﻣﻌﺎ؛‬‫‬ ‫ﺇﺟﻤﺎﻻ ﻟﻬﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺜﻼﺙ ‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ƒ‬‬ ‫ﺣﻴﺚ ﺣﻜﻰ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻗﻮﻟﻪ‪» :‬ﻭﺑﻠﻐﻨﺎ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻗﺎﻝ ﻓﻲ‬ ‫ﺟﺰﻭﺭﺍ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫‬‫ﺍﻟﻤﺤﺮﻣﻴﻦ ﺇﺫﺍ ﻭﺍﻗﻊ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﻭﻃﺎﻭﻋﺘﻪ‪ :‬ﺇﻥ ﻋﻠﻴﻬﻤﺎ‬ ‫‬ ‫ﻭﻳﻤﻀﻴﺎﻥ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻬﻤﺎ‪ ،‬ﻭﻳﺼﻨﻌﺎﻥ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻋﻠﻴﻬﻤﺎ ﺣﺠﺔ ﻣﻦ‬ ‫ﻗﺎﺑﻞ«)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٥٧٧/٤‬‬ ‫‪131‬‬ ‫ "‪ ;1‬ا ج  د‪E ;1-‬‬ ‫‪ !/ ١٨٦‬د‪1-‬ل ‪:E‬‬ ‫ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺤﺎﺝ ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ﻳﺴﺘﺤﺐ ﻟﻪ ﻣﻮﺍﺻﻠﺔ ﺍﻟﺘﻠﺒﻴﺔ ﺍﻟﺘﻲ ﻳﺴﻦ ﻟﻪ ﺃﻥ‬ ‫ﻳﺒﺪﺃﻫﺎ ﻣﻨﺬ ﺇﺣﺮﺍﻣﻪ ﻭﺩﺧﻮﻟﻪ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ؛ ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ‬ ‫ﺟﺎﻣﻌﻪ)‪» :(١‬ﻓﺈﺫﺍ ﺭﻛﺒﺖ ﺣﻤﺪﺕ ﺍﷲ… ﻭﺗﻘﻮﻝ‪ :‬ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ‪ ،‬ﻟﺒﻴﻚ‬ ‫ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ‪ ،‬ﺇﻥ ﺍﻟﺤﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﻟﻤﻠﻚ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻚ‪ ،‬ﺃﻧﺎ ﻋﺒﺪﻙ‬ ‫ﻭﺑﻴﻦ ﻳﺪﻙ«‪ ،‬ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ‪» :‬ﻭﻛﻠﻤﺎ ﺃﻛﺜﺮﺕ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺔ ﻛﺎﻥ ﺃﻓﻀﻞ ﻟﻚ‪ ،‬ﻭﺗﻠﺒﻲ‬ ‫ﻭﺃﻧﺖ ﺟﻨﺐ‪ ،‬ﻭﺗﻠﺒﻲ ﺑﺎﻷﺳﺤﺎﺭ‪ ،‬ﻭﺗﻠﺒﻲ ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺗﻜﺜﺮ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺔ ﺣﺘﻰ‬ ‫ﺗﻘﺪﻡ ﻣﻜﺔ«)‪.(٢‬‬ ‫ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻥ ﺍﻟﺤﺎﺝ ﻳﺴﺘﺤﺐ ﻟﻪ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﻟﺘﻠﺒﻴﺔ ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﺣﺘﻰ‬ ‫ﻭﺻﻮﻟﻪ ﻣﻜﺔ‪ ،‬ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﻟﻮﺿﻮﺀ ﺃﻭ ﻏﺴﻞ؛ ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪:‬‬ ‫ﻣﻮﺿﻌﺎ ﻟﻨﺰﻭﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺄﺗﻲ ﺍﻟﺒﻴﺖ ﻓﺎﻏﺴﻞ‬ ‫‬‫»ﻓﺈﺫﺍ ﻗﺪﻣﺖ ﻣﻜﺔ ﻭﻧﻈﺮﺕ‬ ‫ﺇﻥ ﺃﻣﻜﻨﻚ‪ ،‬ﻭﺇﻻ ﺃﺟﺰﺃﻙ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺃﻧﺖ ﻓﻲ ﻛﻞ ﺫﻟﻚ ﺗﻠﺒﻲ‪ ،‬ﻭﻻ ﺗﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ‬ ‫ﺣﺘﻰ ﺗﻘﻒ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ«)‪.(٣‬‬ ‫)‪.[١٢٧٠/٢] (١‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٠/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪132‬‬ ‫ﻓﺎﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ ﻻ ﻳﻜﻮﻥ ﺑﻤﺠﺮﺩ ﺩﺧﻮﻝ ﻣﻜﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺑﺎﺏ‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﺸﺎﻫﺪﺓ ﺍﻟﻜﻌﺒﺔ؛ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ)‪» :(١‬ﻓﺈﺫﺍ ﻗﺪﻣﺖ‬ ‫ﻣﻜﺔ‪ ،‬ﻭﻭﻗﻔﺖ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻧﻈﺮﺕ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺃﻣﺴﻜﺖ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ‬ ‫ﻣﻮﺿﻌﺎ ﺗﻨﺰﻝ ﻓﻴﻪ«‪.‬‬ ‫‬‫ﺑﻌﺪ ﺃﻥ ﻧﻈﺮﺕ ﻟﻨﻔﺴﻚ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ)‪» :(٢‬ﻳﺪﺧﻞ ﻣﻜﺔ ﻗﺎﺩﻣﻬﺎ ﻣﻦ ﺍﻟﺜﻨﻴﺔ ﺍﻟﺴﻔﻠﻰ‪،‬‬ ‫ﻣﻠﺒﻴﺎ ﺣﺘﻰ ﻳﻘﻒ ﺑﺒﺎﺏ ﺍﻟﻤﺴﺠﺪ ﻓﻴﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺴﺘﻠﻢ ﺍﻟﺤﺠﺮ‪،‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺒﻴﺖ«‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺣﻪ)‪ (٣‬ﻓﻲ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺤﺎﺝ‬ ‫ﻻ ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺣﺘﻰ ﻳﺴﺘﻠﻢ ﺍﻟﺤﺠﺮ‪» :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ«‪.‬‬ ‫‪ !/ ١٨٧‬ا‪1h1‬ل إ‪  .‬ب ا‪:! L‬‬ ‫ﻭﻳﻤﺴﻚ ﺍﻟﺤﺎﺝ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻓﺈﺫﺍ ﻭﻗﻔﺖ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻭﻗﺎﺑﻠﺖ ﺍﻟﻜﻌﺒﺔ ﺃﻣﺴﻜﺖ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ‪،‬‬ ‫ﻭﻗﻠﺖ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﺑﻲ ﻭﺃﻧﺎ ﻋﺒﺪﻙ‪ ،‬ﻭﺍﻟﺒﻠﺪ ﺑﻠﺪﻙ‪ ،‬ﻭﺍﻟﺒﻴﺖ‬ ‫ﺭﺍﺿﻴﺎ ﺑﻘﺪﺭﻙ‪،‬‬ ‫‬‫ﻣﺘﺒﻌﺎ ﻷﻣﺮﻙ‪،‬‬ ‫ﺑﻴﺘﻚ‪ ،‬ﺟﺌﺖ ﺃﻃﻠﺐ ﺭﺿﺎﻙ ﻭﺇﺗﻤﺎﻡ ﻃﺎﻋﺘﻚ‪ ،‬‬ ‫ﺃﺳﺄﻟﻚ ﻳﺎ ﺭﺏ ﻣﺴﺄﻟﺔ ﺍﻟﺒﺎﺋﺲ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﺃﺩﻋﻮﻙ ﺩﻋﺎﺀ ﺍﻟﺨﺎﺋﻒ ﺍﻟﻤﺴﺘﺠﻴﺮ‪ ،‬ﺩﻋﺎﺀ‬ ‫ﺍﻟﻤﻀﻄﺮ ﺇﻟﻴﻚ‪ ،‬ﺍﻟﻤﺸﻔﻖ ﻣﻦ ﻋﺬﺍﺑﻚ‪ ،‬ﺍﻟﺨﺎﺋﻒ ﻣﻦ ﻋﻘﻮﺑﺘﻚ‪ ،‬ﺃﻥ ﺗﺴﺘﻘﺒﻠﻨﻲ‬ ‫ﺑﻌﻔﻮﻙ‪ ،‬ﻭﺃﻥ ﺗﺠﻮﺩ ﻟﻲ ﺑﻤﻐﻔﺮﺗﻚ‪ ،‬ﻭﺃﻥ ﺗﻌﻴﻨﻨﻲ ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻚ«)‪.(٤‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻓﺈﺫﺍ ﺃﺗﻴﺖ ﺍﻟﺒﻴﺖ ﻭﻧﻈﺮﺕ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﻓﻘﻞ‪» :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ‬ ‫ﻭﺗﻜﺮﻳﻤﺎ ﻭﻣﻬﺎﺑﺔ‪ ،‬ﻭﺯﺩ‬ ‫‬‫ﻭﺑﺮﺍ‬ ‫ﻭﺗﻌﻈﻴﻤﺎ‪ ،‬‬ ‫‬‫ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺯﺩ ﺑﻴﺘﻚ ﻫﺬﺍ ﺷﺮﻓﺎ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫)‪.[١٢٦ ،١٢٥/٤] (٢‬‬ ‫)‪.[١٢٦/٤] (٣‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧١/٢‬‬ ‫‪133‬‬‫ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺤﺎﺝ ﻣﻨﺬ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‬ ‫ﻭﺑﺮﺍ ﻣﻦ ﻋﺒﺎﺩﻙ‬ ‫ﺗﻜﺮﻳﻤﺎ ﻭﺇﻳﻤﺎ ﻧﺎ ‪‬‬ ‫‬‫ﻣﻦ ﺷﺮﻓﻪ ﻭﻋﻤﺮﻩ ﻭﻛﺮﻣﻪ ﻣﻤﻦ ﺣﺠﻪ ﺃﻭ ﺍﻋﺘﻤﺮﻩ‬ ‫ﺍﻟﺼﺎﻟﺤﻴﻦ«)‪.(١‬‬ ‫ﻭﻭﺭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ)‪» :(٢‬ﻓﺈﺫﺍ ﻭﻗﻒ ﺑﺎﻟﺒﺎﺏ ﻭﻗﺎﺑﻞ ﺍﻟﺒﻴﺖ ﻧﺪﺏ ﻟﻪ ﺍﺳﺘﻘﺒﺎﻟﻪ‬ ‫ﻭﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﺑﻲ ﻭﺃﻧﺎ ﻋﺒﺪﻙ‪ ،‬ﻭﻳﺪﻋﻮ ﺑﻤﺎ ﺃﺭﺍﺩ«‪.‬‬ ‫ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﺤﺎﺝ ﻣﻦ ﺍﻟﺒﺎﺏ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻨﻚ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻭﺇﻟﻴﻚ ﻳﺮﺟﻊ ﺍﻷﻣﺮ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻓﺤﻴﻨﺎ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﺃﺩﺧﻠﻨﺎ ﺩﺍﺭ ﺍﻟﺴﻼﻡ«)‪.(٣‬‬ ‫‪ !/ ١٨٨‬ٴ‬ ‫رو‪ E‬ا>)‪ n‬اام واﻻ‪d‬اب ;‪:‬‬ ‫ﻭﺗﻌﻈﻴﻤﺎ‬ ‫‬‫‬ ‫ﺗﺸﺮﻳﻔﺎ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺒﻴﺖ ﻓﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺯﺩ ﺑﻴﺘﻚ ﻫﺬﺍ‬ ‫ﻭﺗﻜﺮﻳﻤﺎ ﻭﻣﻬﺎﺑﺔ‪ ،‬ﻭﺯﺩ ﻣﻦ ﻋﻈﻤﻪ ﻭﻛﺮﻣﻪ ﻭﺷﺮﻓﻪ ﻣﻤﻦ ﺣﺠﻪ ﻭﺍﻋﺘﻤﺮﻩ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻚ‬ ‫‬ ‫ﻭﺗﻜﺮﻳﻤﺎ«)‪.(٤‬‬ ‫‬‫ﻭﺗﻌﻈﻴﻤﺎ‬ ‫‬‫ﻭﺃﻫﻞ ﻃﺎﻋﺘﻚ ﺷﺮﻓﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪» :‬ﻭﺇﺫﺍ ﺩﻧﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺯﺩ ﺑﻴﺘﻚ ﻫﺬﺍ ﺷﺮﻓﺎ‬ ‫ﻭﺗﻜﺮﻳﻤﺎ‪ ،‬ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ«)‪.(٥‬‬ ‫‬‫ﻭﺑﺮﺍ‬ ‫ﻭﺗﻌﻈﻴﻤﺎ ‪‬‬ ‫‬ ‫ﻗﺎﺻﺪﺍ ﺍﻟﺒﻴﺖ ﻳﺤﻤﺪ ﺍﷲ ﻭﻳﺴﺘﻐﻔﺮﻩ؛ ﻓﻘﺪ ﺃﻭﺭﺩ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ‬ ‫‬‫ﻭﺇﺫﺍ ﻣﺸﻰ‬ ‫ﺟﺎﻣﻌﻪ)‪» :(٦‬ﻭﺗﻤﺸﻲ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﻭﺃﻧﺖ ﺗﺤﻤﺪ ﺍﷲ‪ ،‬ﻭﺗﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ‬ ‫ﻣﺠﺘﻬﺪﺍ ﻣﺘﻀﺮ ﻋﺎ ﺇﻟﻰ ﺭﺑﻚ«‪.‬‬ ‫‬‫ﻣﺘﻮﺍﺿﻌﺎ‬ ‫‬‫ﻭﺍﻟﻤﺆﻣﻨﺎﺕ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫)‪.[١٢٦/٤] (٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٢/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٥/٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٧/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٢/٢‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٧/٤‬‬ ‫)‪ (٦‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪134‬‬ ‫ﻣﺎﺿﻴﺎ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﻓﻘﻞ ﻭﺃﻧﺖ ﺗﻤﺸﻲ‪ :‬ﺍﷲ ﺃﻛﺒﺮ‬ ‫‬‫ﻭﺯﺍﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻓﺈﺫﺍ ﻗﺼﺪﺕ‬ ‫ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﺍﻟﺒﻠﺪ ﺑﻠﺪﻙ‪ ،‬ﻭﺍﻟﺒﻴﺖ ﺑﻴﺘﻚ‪ ،‬ﻭﺍﻟﺤﺮﻡ ﺣﺮﻣﻚ‪ ،‬ﺟﺌﺖ‬ ‫ﺭﺍﺿﻴﺎ ﺑﻘﺪﺭﻙ‪ ،‬ﺃﺳﺄﻟﻚ ﻣﺴﺄﻟﺔ‬ ‫‬‫ﻣﺘﺒﻌﺎ ﻷﻣﺮﻙ‪،‬‬ ‫ﺃﻃﻠﺐ ﺭﺿﺎﻙ ﻭﺇﺗﻤﺎﻡ ﻃﺎﻋﺘﻚ‪ ،‬‬ ‫ﺍﻟﺒﺎﺋﺲ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﺃﺩﻋﻮﻙ ﺩﻋﺎﺀ ﺍﻟﺨﺎﺋﻒ ﺍﻟﻤﺴﺘﺠﻴﺮ‪ ،‬ﺍﻟﻤﻀﻄﺮ ﺇﻟﻴﻚ‪ ،‬ﺍﻟﻤﺴﺘﺴﻠﻢ‬ ‫ﻷﻣﺮﻙ‪ ،‬ﺍﻟﺨﺎﺋﻒ ﻣﻦ ﻋﺬﺍﺑﻚ‪ ،‬ﺍﻟﻤﺸﻔﻖ ﻣﻦ ﻋﻘﻮﺑﺘﻚ‪ ،‬ﺃﻥ ﺗﺴﺘﻘﺒﻠﻨﻲ ﺑﻌﻈﻢ ﻋﻔﻮﻙ‪،‬‬ ‫ﻭﺃﻥ ﺗﺠﻮﺩ ﻋﻠﻲ ﺑﻤﻐﻔﺮﺗﻚ‪ ،‬ﻭﺃﻥ ﺗﻌﻴﻨﻨﻲ ﻋﻠﻰ ﻃﺎﻋﺘﻚ ﻭﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻚ‪ ،‬ﺛﻢ ﺗﺤﻤﺪ‬ ‫ﺍﷲ‪ ،‬ﻭﺗﻬﻠﻠﻪ‪ ،‬ﻭﺗﺴﺒ‪‬ﺤﻪ‪ ،‬ﻭﺗﻜﺒ‪‬ﺮﻩ‪ ،‬ﻭﺗﺼﻠﻲ ﻋﻠﻰ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺗﺴﺘﻐﻔﺮ‬ ‫ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ«)‪ .(١‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻭﺭﺩ ﻋﻦ ﺃﺑﻲ‬ ‫ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻭﺇﺫﺍ ﺩﻧﺎ ﺍﻟﺤﺎﺝ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺄﻭﺭﺩ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠﻬﻢ‬ ‫ﻛﺜﺮﺕ ﺫﻧﻮﺑﻲ‪ ،‬ﻭﺿﻌﻒ ﻋﻠﻤﻲ‪ ،‬ﻓﺄﺳﺄﻟﻚ ﻓﻲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﺃﻥ ﺗﺮﺣﻤﻨﻲ‪ ،‬ﻭﺗﻘﺒﻞ‬ ‫ﺗﻮﺑﺘﻲ‪ ،‬ﻭﺗﺠﺎﻭﺯ ﻋﻦ ﺧﻄﻴﺌﺘﻲ‪ ،‬ﻭﺗﻘﻴﻠﻨﻲ ﻋﺜﺮﺗﻲ‪ ،‬ﻭﺗﻐﻔﺮ ﺫﻧﻮﺑﻲ‪ ،‬ﻭﺗﺤﻂ ﻋﻨﻲ‬ ‫ﻭﺯﺭﻱ«)‪ ،(٢‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺮﺳﺘﺎﻗﻲ؛ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺈﺫﺍ ﺃﺗﻴﺖ ﺍﻟﺤﺠﺮ‬ ‫ﻓﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻲ‪ ،‬ﻭﺿﻌﻒ ﻋﻤﻠﻲ‪ ،‬ﻓﺎﻏﻔﺮ ﻟﻲ ﺫﻧﻮﺑﻲ‪ ،‬ﻭﺃﻗﻠﻨﻲ ﻋﺜﺮﺗﻲ‪،‬‬ ‫ﻭﺗﻘﺒﻞ ﺗﻮﺑﺘﻲ‪ ،‬ﻭﺗﺠﺎﻭﺯ ﻋﻦ ﺧﻄﻴﺌﺘﻲ‪ ،‬ﻭﺣﻂ ﻋﻨﻲ ﻭﺯﺭﻱ«)‪.(٣‬‬ ‫‪ \ !/ ١٨٩‬ا  وا‪1d1‬ف أ ;‪:‬‬ ‫ﻭﺃﻭﺭﺩ ﺍﻟﺒﺴﻴﻮﻱ ﻭﺍﻟﺮﺳﺘﺎﻗﻲ ﺃﻥ ﺍﻟﺤﺎﺝ ﺇﺫﺍ ﻣﺪ ﻳﺪﻩ ﺇﻟﻰ ﺍﻟﺤﺠﺮ ﻭﺍﺳﺘﻠﻤﻪ ﻭﻣﺴﻪ‬ ‫ﺑﻴﻤﻴﻨﻪ ﻳﻘﻮﻝ‪» :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻟﻴﻚ ﺑﺴﻄﺖ ﻳﺪﻱ‪ ،‬ﻭﻓﻴﻤﺎ ﻋﻨﺪﻙ‬ ‫ﻋﻈﻤﺖ ﺭﻏﺒﺘﻲ‪ ،‬ﻓﺎﺟﻌﻞ ﺟﺎﺋﺰﺗﻲ ﻓﻜﺎﻙ ﺭﻗﺒﺘﻲ‪ ،‬ﻭﺃﺳﻌﺪﻧﻲ ﻓﻲ ﺩﻧﻴﺎﻱ ﻭﺁﺧﺮﺗﻲ«)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٢/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٢/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫‪135‬‬‫ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺤﺎﺝ ﻣﻨﺬ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ)‪» :(١‬ﺛﻢ ﻗﻢ ﺣﻴﺎﻝ ﺍﻟﺤﺠﺮ ﻓﺎﺣﻤﺪ ﺍﷲ‪ ،‬ﻭﺍﺛﻦ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺍﺩﻉ ﻟﻨﻔﺴﻚ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ‪ ،‬ﻭﺗﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ «‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ‬ ‫ﻣﻨﻬﺞ ﺍﻟﺮﺳﺘﺎﻗﻲ)‪» :(٢‬ﺛﻢ ﺗﻘﻒ ﺣﻴﺎﻝ ﺍﻟﺤﺠﺮ‪ ،‬ﻭﺗﺤﻤﺪ ﺍﷲ‪ ،‬ﻭﺗﺜﻨﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻬﻠﻠﻪ‪،‬‬ ‫ﻭﺗﺴﺒ‪‬ﺤﻪ‪ ،‬ﻭﺗﻜﺒ‪‬ﺮﻩ‪ ،‬ﻭﺗﻜﺜﺮ ﻣﻦ ﻗﻮﻝ‪ :‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪،‬‬ ‫ﺗﺴﻠﻴﻤﺎ«‪.‬‬ ‫‬‫ﻭﺗﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﮊ‬ ‫ﻭﻭﺭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ)‪» :(٣‬ﻭﻳﻤﺴﺢ ﺍﻟﺤﺠﺮ ﺑﻴﺪﻩ‪ ،‬ﻭﻳﻜﺒﺮ ﺛﻼﺛﺎ‪ ،‬ﻭﻳﻘﻮﻡ‬ ‫ﺣﻴﺎﻟﻪ‪ ،‬ﻭﻳﺪﻋﻮ ﻟﻨﻔﺴﻪ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ «‪.‬‬ ‫‪ !/ ١٩٠‬ا‪1Z‬اف‪:‬‬ ‫ﻭﺇﺫﺍ ﻃﺎﻑ ﺍﻟﺤﺎﺝ ﺑﺎﻟﺒﻴﺖ ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﻋﻨﺪ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺭﻛﻦ ﺍﻟﺤﺠﺮ‪» :‬ﺍﷲ ﺃﻛﺒﺮ‬ ‫ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ‪ ،‬ﻭﺍﺗﺒﺎ ﻋﺎ‬ ‫‬‫ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺳﺄﻟﻚ ﺇﻳﻤﺎ ﻧﺎ ﺑﻚ‪ ،‬ﻭﺗﺼﺪﻳﻘﺎ ﺑﻜﺘﺎﺑﻚ‪،‬‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﮊ «)‪.(٤‬‬ ‫ﻟﺴﻨ‪‬ﺘﻚ ‬ ‫‬ ‫ﻛﺒﺮ ﺣﻴﺎﻟﻪ‪ ،‬ﻭﺃﺧﺬ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬ ‫ﻭﻳﻤﺴﺢ ﺍﻟﺤﺠﺮ ﺇﻥ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﺇﻻ ‬ ‫»ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‬ ‫ﺗﺴﻠﻴﻤﺎ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺫﻟﻚ‬ ‫‬‫ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬ ‫ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺃﻧﻬﺎ ﺳﻨﺔ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺘﺴﺒﻴﺢ«)‪.(٥‬‬ ‫)‪ ،[١٢٧٢/٢] (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٥/٤‬‬ ‫)‪.[٦٠٦/٤] (٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٧/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٣/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٦/٤‬ﻭﺯﺍﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ ﺑﺪﻝ ﺍﺛﻨﺘﻴﻦ‪،‬‬ ‫»ﻭﺇﻗﺮﺍﺭﺍ ﺑﺮﺑﻮﺑﻴﺘﻚ«‪ .‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪،[١٢٧/٤‬‬ ‫‬‫ﻛﻤﺎ ﺯﺍﺩ ﺑﻌﺪ ﻗﻮﻟﻪ‪» :‬ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ« ﻗﻮﻟﻪ‪:‬‬ ‫ﻭﺯﺍﺩ ﻓﻴﻪ ﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ‪.‬‬ ‫)‪ (٥‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٣/٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٦/٤‬ﻭﺯﺍﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ«‬ ‫ﺃﻳﻀﺎ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٨/٤‬‬ ‫ﺑﻌﺪ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ«‪ ،‬ﻭﺍﻧﻈﺮ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪136‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺇﺫﺍ ﻗﺼﺪﺕ ﺍﻟﺒﺎﺏ ﻓﻘﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻨﻨﻲ‬ ‫ﺑﻤﺎ ﺭﺯﻗﺘﻨﻲ‪ ،‬ﻭﻗﻨﻲ ﺷﺢ ﻧﻔﺴﻲ‪ ،‬ﻭﺍﺟﻌﻠﻨﻲ ﻣﻦ ﺍﻟﻤﻔﻠﺤﻴﻦ‪ ،‬ﻭﺃﻧﺖ ﺗﺴﺒﺢ ﺍﷲ‪،‬‬ ‫ﻭﺗﺤﻤﺪﻩ ﻛﻤﺎ ﻭﺻﻔﺖ ﻟﻚ«)‪ ،(١‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻓﺈﺫﺍ ﺃﺗﻴﺖ ﺍﻟﺒﺎﺏ‬ ‫ﻓﻘﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ‪ ،‬ﻭﻗﻨﺎ ﺷﺢ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﺍﺟﻌﻠﻨﺎ‬ ‫ﻣﻦ ﺍﻟﻤﻔﻠﺤﻴﻦ‪ ،‬ﻭﺗﻤﺸﻲ ﻭﺃﻧﺖ ﺗﺴﺒﺢ ﺍﷲ‪ ،‬ﻭﺗﻬﻠﻠﻪ‪ ،‬ﻭﺗﻜﺒﺮﻩ ﻛﻤﺎ ﻭﺻﻔﺖ ﻟﻚ‪،‬‬ ‫ﻭﺗﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ «)‪ ،(٢‬ﻭﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻓﺈﺫﺍ ﻗﺼﺪ ﺍﻟﺒﺎﺏ ﻛﺒﺮ‬ ‫ﺛﻼﺛﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ‪ ،‬ﻭﺍﻗﻨﻌﻨﺎ ﺑﻤﺎ ﺭﺯﻗﺘﻨﺎ‪ ،‬ﻭﻗﻨﺎ ﺷﺢ ﺃﻧﻔﺴﻨﺎ‪،‬‬ ‫ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﻤﻔﻠﺤﻴﻦ«)‪.(٣‬‬ ‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﺤﺎﺝ ﺍﻟﻤﻴﺰﺍﺏ ﻳﻘﻮﻝ‪» :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺳﺄﻟﻚ ﺍﻟﺮﺍﺣﺔ ﻋﻨﺪ‬ ‫ﺍﻟﻤﻮﺕ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻋﻨﺪ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ«)‪.(٤‬‬ ‫ﺛﻢ ﻳﻮﺍﺻﻞ ﺍﻟﻄﻮﺍﻑ ﻭﻳﻘﻮﻝ ﻭﻫﻮ ﻳﻤﺸﻲ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ‬ ‫ﻣﺤﻤﺪ ﺍﻟﻨﺒﻲ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«)‪.(٥‬‬ ‫ﺛﻢ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺤﺎﺝ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻓﻘﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪،‬‬ ‫ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﻘﺮ ﻭﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻭﻣﻮﻗﻒ ﺍﻟﺨﺰﻱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ«)‪،(٦‬‬ ‫ﻭﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺑﺼﻴﻐﺔ ﺃﺧﺮﻯ ﻗﺮﻳﺒﺔ ﻋﻨﺪ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﺬﻱ ﻗﺎﻝ‪» :‬ﻓﺈﺫﺍ ﺃﺗﻴﺖ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٣/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٦/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٨/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٣/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٦/٤‬ﻭﻋﻨﺪ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ‪ ،‬ﺷﺮﺡ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪ ،[١٢٩/٤‬ﻭﻋﻨﺪﻩ ﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ ‬ ‫)‪ (٥‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٣/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٦/٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ]‪.[١٢٩/٤‬‬ ‫)‪ (٦‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٤/٢‬‬ ‫‪137‬‬‫ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺤﺎﺝ ﻣﻨﺬ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‬ ‫ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﻓﻘﻞ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ‬ ‫ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ«)‪.(١‬‬ ‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﺤﺎﺝ ﺭﻛﻦ ﺍﻟﺤﺠﺮ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺇﻳﻤﺎ ﻧﺎ ﺑﻚ‪ ،‬ﻭﺗﺼﺪﻳﻘﺎ‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﮊ «)‪.(٢‬‬ ‫ﻟﺴﻨ‪‬ﺘﻚ ‬ ‫ﺑﻜﺘﺎﺑﻚ‪ ،‬ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ‪ ،‬ﻭﺍﺗﺒﺎﻋﺎ ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺃﺛﻨﺎﺀ ﻣﻮﺍﺻﻠﺔ ﺃﺷﻮﺍﻁ ﺍﻟﻄﻮﺍﻑ ﻳﻘﻮﻝ ﺍﻟﺤﺎﺝ ﺇﺫﺍ ﻭﺻﻞ ﺑﻴﻦ ﺍﻷﺭﻛﺎﻥ‬ ‫ﻣﻦ ﻛﻞ ﺗﻄﻮﻳﻔﺔ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻭﻻ ﺣﻮﻝ‬ ‫ﺗﺴﻠﻴﻤﺎ‬ ‫‬‫ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻣﺤﻤﺪ ﺍﻟﻨﺒﻲ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬ ‫ﻛﺜﻴﺮﺍ«)‪.(٣‬‬ ‫‬ ‫‪ † !/ ١٩١‬ز م‪:‬‬ ‫ﻭﺻﺐ ﻣﻨﻪ ﻋﻠﻰ‬ ‫‬‫ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﺛﻢ ﺍﺋﺖ ﺯﻣﺰﻡ ﻓﺎﺷﺮﺏ ﻣﻦ ﻣﺎﺋﻬﺎ‪،‬‬ ‫ﻭﻋﻠﻤﺎ‬ ‫‬‫ﻗﻴﻤﺎ‪،‬‬ ‫ﺭﺃﺳﻚ‪ ،‬ﻭﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺇﻳﻤﺎ ﻧﺎ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻳﻘﻴ ﻨﺎ ﺛﺎﺑ ﺘﺎ‪ ،‬ﻭﺩﻳ ﻨﺎ ‬ ‫ﻭﺍﺳﻌﺎ‪ ،‬ﻭﺷﻔﺎﺀ ﻣﻦ ﻛﻞ ﺩﺍﺀ«)‪ ،(٤‬ﻭﻫﻮ ﻗﺮﻳﺐ‬‫‬‫‬ ‫ﺣﻼﻻ‬‫ﺻﺎﻟﺤﺎ‪ ،‬ﻭﺭﺯﻗﺎ‬ ‫‬‫‬ ‫ﻭﻋﻤﻼ‬ ‫ﻧﺎﻓﻌﺎ‪،‬‬ ‫‬ ‫ﻣﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﺬﻱ ﻗﺎﻝ‪» :‬ﻭﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺇﻳﻤﺎ ﻧﺎ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻳﻘﻴ ﻨﺎ‬ ‫ﻭﺷﻔﺎﺀ‬ ‫‬‫ﻭﺍﺳﻌﺎ‪،‬‬ ‫‬‫ﻧﺎﻓﻌﺎ‪ ،‬ﻭﺭﺯﻗﺎ ﺣﺴ ﻨﺎ‬ ‫ﻭﻋﻠﻤﺎ ‬ ‫‬‫ﺻﺎﻟﺤﺎ‪،‬‬ ‫‬‫‬ ‫ﻭﻋﻤﻼ‬‫ﻗﻴﻤﺎ‪،‬‬ ‫ﺛﺎﺑ ﺘﺎ‪ ،‬ﻭﺩﻳﻨﺎ ‬ ‫ﻣﻦ ﻛﻞ ﺩﺍﺀ«)‪.(٥‬‬ ‫ﺛﻢ ﺇﺫﺍ ﺃﺗﻰ ﺭﻛﻦ ﺍﻟﺤﺠﺮ ﻳﺪﻋﻮ ﺣﻴﺎﻟﻪ ﺑﻤﺎ ﻓﺘﺢ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻄﻴﻞ)‪.(٦‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٦/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٤/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٧/٤‬ﻭﺯﺍﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﺍﻟﺘﻜﺒﻴﺮ ﺛﻼﺛﺎ ﻓﻲ ﺃﻭﻝ‬ ‫»ﻭﺇﻗﺮﺍﺭﺍ ﺑﺮﺑﻮﺑﻴﺘﻚ« ﺑﻌﺪ‪» :‬ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ«‪.‬‬ ‫‬‫ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﻤﺎ ﺯﺍﺩ‪:‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٤/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٧/٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٥/٢‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٧/٤‬‬ ‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٥/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪138‬‬ ‫‪ !/ ١٩٢‬ا‪ o‬واوة‪:‬‬ ‫ﺛﻢ ﺇﺫﺍ ﺑﺮﺯ ﺍﻟﺤﺎﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺼﻔﺎ ﻳﻘﻮﻝﻓﻴﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﺍﻟﻠﻬﻢ‬ ‫ﺃﺩﺧﻠﻨﻲ ﻣﺪﺧﻞ ﺻﺪﻕ‪ ،‬ﻭﺃﺧﺮﺟﻨﻲ ﻣﺨﺮﺝ ﺻﺪﻕ‪ ،‬ﻭﺍﺟﻌﻞ ﻟﻲ ﻣﻦ ﻟﺪﻧﻚ ﺳﻠﻄﺎ ﻧﺎ‬ ‫ﻧﺼﻴﺮﺍ«)‪ ،(١‬ﻭﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻀﻲ ﺍﻟﺤﺎﺝ ﺇﻟﻰ ﺍﻟﺼﻔﺎ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺍﻓﺘﺢ ﻟﻨﺎ‬ ‫‬ ‫ﺃﺑﻮﺍﺏ ﺭﺣﻤﺘﻚ«)‪.(٢‬‬ ‫ﻓﺈﺫﺍ ﺃﺗﻰ ﺍﻟﺼﻔﺎ ﻳﻘﻮﻝ ﻭﻫﻮ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔﺑﺤﺴﺐ ﺍﻟﺒﻴﺴﻮﻱ‪» :‬ﺍﷲ ﺃﻛﺒﺮ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬ ‫ﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ ‬ ‫ﺗﻜﺒﻴﺮﺍ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ ﻋﻠﻰ ﻣﺎ ﻫﺪﺍﻧﺎ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻧﺎ‬ ‫‬‫ﻭﺍﷲ ﺃﻛﺒﺮ‬ ‫ﻭﺃﻭﻻﻧﺎ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻧﺎ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ ﺗﻜﺒﻴﺮﺍ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‬ ‫‬ ‫ﻭﺃﺻﻴﻼ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‬‫ﻛﺜﻴﺮﺍ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﺑﻜﺮﺓ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻟﻪ ﺍﻟﺤﻤﺪ ‬ ‫‬ ‫ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﻟﻤﻠﻚ ﻭﻟﻪ ﺍﻟﺤﻤﺪ‪ ،‬ﻳﺤﻴﻲ ﻭﻳﻤﻴﺖ ﻭﻫﻮ ﺣﻲ ﻻ ﻳﻤﻮﺕ‪ ،‬ﺑﻴﺪﻩ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻧﺤﻦ ﻟﻪ ﻣﺴﻠﻤﻮﻥ‪،‬‬ ‫‬‫ﺇﻟﻬﺎ‬ ‫ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻧﺤﻦ ﻟﻪ‬ ‫‬‫ﺇﻟﻬﺎ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻧﺤﻦ ﻟﻪ ﻋﺎﺑﺪﻭﻥ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‬ ‫‬‫ﺇﻟﻬﺎ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‬ ‫ﻭﻟﺪﺍ‪،‬‬ ‫ﺻﻤﺪﺍ ﻟﻢ ﻳﺘﺨﺬ ﺻﺎﺣﺒﺔ ﻭﻻ ‬ ‫‬‫ﻭﺍﺣﺪﺍ ﻓﺮ ﺩﺍ‬ ‫‬‫ﺇﻟﻬﺎ‬ ‫ﻣﺨﻠﺼﻮﻥ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻫﻞ ﺍﻟﺘﻜﺒﻴﺮ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺜﻨﺎﺀ ﺍﻟﺤﺴﻦ ﺍﻟﺠﻤﻴﻞ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺇﻟﻬﻨﺎ ﻭﺇﻟﻪ ﺁﺑﺎﺋﻨﺎ ﺍﻷﻭﻟﻴﻦ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺨﻠﺼﻴﻦ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺨﻠﺼﻴﻦ ﻟﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺮﻩ‬‫ﻟﻪ ‪‬‬ ‫ﺍﻟﻤﺸﺮﻛﻮﻥ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﺻﺪﻕ ﻭﻋﺪﻩ‪ ،‬ﻭﻧﺼﺮ ﻋﺒﺪﻩ‪ ،‬ﻭﻫﺰﻡ ﺍﻷﺣﺰﺍﺏ‬ ‫ﻭﺣﺪﻩ«)‪ ،(٣‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺑﺼﻴﻐﺔ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ ﻳﺴﻴﺮﺓ)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٥/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٧/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٦ ،١٢٧٥/٢‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٨/٤‬‬ ‫‪139‬‬‫ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺤﺎﺝ ﻣﻨﺬ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‬ ‫ﺛﻢ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻳﺪﻋﻮ ﺑﻤﺎ ﻓﺘﺢ ﺍﷲ ﻟﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻳﺴﻦ‬ ‫ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻲ ﺩﻋﺎﺋﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺳﺘﻌﻤﻠﻨﺎ ﺑﺴﻨﺔ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ‪،‬‬ ‫ﻭﺗﻮﻓﻨﺎ ﻋﻠﻰ ﻣﻠﺘﻪ‪ ،‬ﻭﺃﻋﺬﻧﺎ ﻣﻦ ﺍﻟﻔﺘﻦ ﻛﻠﻬﺎ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ«)‪.(١‬‬ ‫ﻣﻨﺤﺪﺭﺍ ﻣﻦ ﺍﻟﺼﻔﺎ ﻳﻘﻮﻝ ﺃﺛﻨﺎﺀ ﻣﺸﻴﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﻫﺬﺍ‬ ‫‬‫ﻭﺇﺫﺍ ﻣﺸﻰ ﺍﻟﺤﺎﺝ‬ ‫ﺍﻟﻤﺸﻲ ﻛﻔﺎﺭﺓ ﻟﻜﻞ ﻣﻤﺸﻰ ﻛﺮﻫﺘﻪ ﻣﻨﻲ«)‪.(٢‬‬ ‫»ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣﻢ‪ ،‬ﻭﺍﻋﻒ‬ ‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻤﺴﻴﻞ ﻳﻘﻮﻝﻓﻴﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬‬ ‫ﻋﻤﺎ ﺗﻌﻠﻢ‪ ،‬ﻭﺍﻫﺪﻧﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻗﻮﻡ‪ ،‬ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﺰ ﺍﻷﻛﺮﻡ‪ ،‬ﻭﺃﻧﺖ ﺍﻟﺮﺏ ﻭﺃﻧﺖ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻧﺠﻨﺎ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(٣‬‬ ‫ﺍﻟﻌ ﻠﻢ‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﻫﺬﺍ؛ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺈﺫﺍ ﺃﺗﻴﺖ ‬ ‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺩﻋﺎﺀ ‬ ‫ﻫﺮﻭﻟﺖ ﺑﻴﻦ ﺍﻟﻌ ﻠ ﻤﻴﻦ ﺍﻷﺧﻀﺮﻳﻦ ﻭﺃﻧﺖ ﺗﻘﻮﻝ‪ :‬ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣﻢ‪ ،‬ﻭﺗﺠﺎﻭﺯ ﻋﻤﺎ‬ ‫ﺗﻌﻠﻢ‪ ،‬ﻭﺍﻫﺪﻧﺎ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﻮﻡ‪ ،‬ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﺰ ﺍﻷﻛﺮﻡ‪ ،‬ﻭﺃﻧﺖ ﺍﻟﺮﺏ‪ ،‬ﻭﺃﻧﺖ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻧﺠﻨﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﺳﺮﺍ ﻋﺎ ﺳﺎﻟﻤﻴﻦ‪ ،‬ﻭﻻ ﺗﺨﺰﻧﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ«)‪.(٤‬‬ ‫ﻓﺈﺫﺍ ﺟﺎﻭﺯ ﺍﻟﺤﺎﺝ ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﺟﺒﻞ ﺍﻟﻤﺮﻭﺓ ﻳﻘﻮﻝ ﻭﻫﻮ ﻳﺼﻌﺪﻫﺎ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﺛﻼﺛﺎ)‪.(٥‬‬ ‫‪ E)U/ (B ١٩٣‬او‪ ،E‬و‪ c‬درة ‪:E‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﺸﻴﺔ ﺍﻟﺘﺮﻭﻳﺔ ﻭﺃﺭﺍﺩ ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺘﻠﺒﻴﺔ‪:‬‬ ‫»ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ‪ ،‬ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ‪ ،‬ﺇﻥ ﺍﻟﺤﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٨/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٠٨/٤‬ﻭﺯﺍﺩ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﺁﺧﺮﻩ‪» :‬ﻭﻟﻢ ﺗﺮﺿﻪ«‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٦/٢‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٨/٤‬‬ ‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪140‬‬ ‫ﻭﺍﻟﻤﻠﻚ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻚ‪ ،‬ﻟﺒﻴﻚ ﺑﺤﺠﺔ ﺗﻤﺎﻣﻬﺎ ﻭﺑﻼﻏﻬﺎ ﻋﻠﻴﻚ«)‪ (١‬ﺛﻼﺙ‬ ‫ﻣﺮﺍﺕ‪.‬‬ ‫ﻗﺎﺻﺪﺍ ﻣﻨﻰ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻳﺎﻙ‬ ‫‬‫‬ ‫ﻗﺎﻓﻼ ﻣﻦ ﻣﻜﺔ‬ ‫ﻭﺃﺧﻴﺮﺍ‪ ،‬ﺇﺫﺍ ﺭﻛﺐ ﺍﻟﺤﺎﺝ‬ ‫‬ ‫ﺭﺟﻮﺕ‪ ،‬ﻭﺇﻟﻴﻚ ﺩﻋﻮﺕ‪ ،‬ﻓﺒﻠﻐﻨﻲ ﺻﺎﻟﺢ ﺃﻣﻠﻲ‪ ،‬ﻭﺃﺻﻠﺢ ﻟﻲ ﻋﻤﻠﻲ«)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٢٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٠٩/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٢٧٧/٢‬‬ ‫‪141‬‬ ‫ا‪Z‬‪1‬اف‬ ‫‪ *7 ١٩٤‬ا‪1Z‬اف  >)‪:n‬‬ ‫ﻧﻔﻼ؛ ﻟﻘﻮﻟﻪ ‪: 4‬‬ ‫ﺍﻟﻄﻮﺍﻑ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻻ ﺣﺞ ﻟﺘﺎﺭﻛﻪ ﻭﻟﻮ ‬ ‫﴿ ‪] ﴾ ¤ £ ¢‬ﺍﻟﺤﺞ‪.[٢٩ :‬‬ ‫ﻭﺗﺤﻴﺔ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻄﻮﺍﻑ ﻟﻤﺮﺽ ﺃﻭ ﺣﺮ‪،‬‬ ‫ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﺮﻛﻌﺘﺎﻥ)‪.(١‬‬ ‫‪Q ١٩٥‬وط ا أو وا‪:;% >2‬‬ ‫ﻃﺎﻫﺮﺍ ﻓﻲ ﺛﻴﺎﺏ ﻃﺎﻫﺮﺓ‪ ،‬ﻓﺎﻟﻄﻬﺎﺭﺓ ﻣﻦ‬ ‫‬‫ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻄﻮﺍﻑ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺤﺪﺙ ﻭﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﺷﺮﺍﺋﻂ ﻟﺼﺤﺔ ﺍﻟﻄﻮﺍﻑ ﻛﺎﻟﺼﻼﺓ؛ ﻟﻤﺎ ﺭﻭﻱ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺻﻼﺓ‪ ،‬ﺇﻻ ﺃﻧﻜﻢ‬ ‫ﺗﺘﻜﻠﻤﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻤﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﻓﻼ ﻳﺘﻜﻠﻢ ﺇﻻ ﺑﺨﻴﺮ«)‪ ،(٢‬ﻛﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﺃﻧﻪ‬ ‫ﻧﻬﻰ ﺃﻥ ﻳﻄﻮﻑ ﺃﺣﺪ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎ ﻧﺎ«)‪ ،(٣‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻣﺎﻥ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٤٥ ،١٣٨/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[١٥٨/٢٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻜﻼﻡ‬ ‫ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺡ)‪ ،(٩٦٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ،‬ﺇﺑﺎﺣﺔ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺡ)‪،(٢٩٢٢‬‬ ‫ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﺣﺠﺮ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻣﺘﺎﻉ ﺑﺎﻷﺭﺑﻌﻴﻦ ﺍﻟﻤﺘﺒﺎﻳﻨﺔ ﺍﻟﺴﻤﺎﻉ ]ﺹ ‪.[٦٢‬‬ ‫‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺮ ﻣﻦ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﺡ)‪ ،(٣٦٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪،‬‬ ‫ﺑﺎﺏ ﻻ ﻳﺤﺞ ﺍﻟﺒﻴﺖ ﻣﺸﺮﻙ‪ ،‬ﻭﻻ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻥ‪ ،‬ﻭﺑﻴﺎﻥ ﻳﻮﻡ ﺍﻟﺤﺞ ﺍﻷﻛﺒﺮ‪ ،‬ﺡ)‪.(١٣٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪142‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﺠﻮﺯ ﺍﻟﻄﻮﺍﻑ ﺑﻼ ﻃﻬﺎﺭﺓ‪ ،‬ﻟﻜﻦ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻓﻤﻦ ﻃﺎﻑ ﺑﻼ‬ ‫ﻭﺿﻮﺀ ﺃﻭ ﺑﺜﻮﺏ ﻧﺠﺲ ﺃﻋﺎﺩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ ﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﻴﺮ ﻃﺎﻫﺮ‪.‬‬ ‫ﻭﻣﻦ ﻃﺎﻑ ﻓﻲ ﺛﻮﺏ ﻻ ﺗﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻓﻌﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ ﻣﺎ ﻟﻢ ﻳﺤﻞ‪،‬‬ ‫ﻓﺈﻥ ﺃﺣﻞ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﻌﻴﺪ‪.‬‬ ‫ﻭﻣﻦ ﺃﺻﺎﺏ ﺛﻮﺑﻪ ﻗﺬﺭ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﻃﺎﻑ ﺑﻪ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻭﺭﺟﻊ ﺇﻟﻰ‬ ‫ﺑﻠﺪﻩ‪ ،‬ﺛﻢ ﻋﻠﻢ؛ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ)‪.(١‬‬ ‫‪ .'/ 34 ١٩٦‬ا ‪1| u‬اف؟‬ ‫ﺗﻔﻌﻞ ﺍﻟﺤﺎﺋﺾ ﻛﻞ ﺃﻓﻌﺎﻝ ﺍﻟﺤﺞ ﺇﻻ ﺍﻟﻄﻮﺍﻑ ﻭﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺣﺘﻰ ﺗﻄﻬﺮ؛‬ ‫ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﻋﻨﺪﻣﺎ ﺷﻜﺖ ﻟﻪ ﺃﻧﻬﺎ ﻗﺪﻣﺖ ﻣﻜﺔ ﻭﻫﻲ‬ ‫ﺣﺎﺋﺾ‪» :‬ﺍﻓﻌﻠﻲ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺤﺎﺝ ﻏﻴﺮ ﺃﻥ ﻻ ﺗﻄﻮﻓﻲ ﺑﺎﻟﺒﻴﺖ ﺣﺘﻰ ﺗﻄﻬﺮﻱ«)‪.(٢‬‬ ‫ﻓﺈﻥ ﺣﺎﺿﺖ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻄﻮﺍﻑ ﺑﻨﺖ ﺇﺫﺍ ﻃﻬﺮﺕ‪ ،‬ﻭﺍﻻﺳﺘﺌﻨﺎﻑ ﺃﻭﻟﻰ‪.‬‬ ‫ﻭﻟﻢ ﻳﺴﺘﺜﻨﻰ ﺍﻟﺴﻌﻲ ﻓﻲ ﺍﻟﺤﺪﻳﺚ؛ ﻟﻈﻬﻮﺭ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ)‪.(٣‬‬ ‫‪ u" 34 ١٩٧‬ا‪1Z‬اف ‪ ; u"%  3‬ا‪o‬ﻼة؟‬ ‫ﺍﻟﻄﻮﺍﻑ ﻟﻴﺲ ﻛﺎﻟﺼﻼﺓ ﻓﻲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻓﻲ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﺠﺰ‬ ‫ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٥٦/٤‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺗﻘﻀﻲ ﺍﻟﺤﺎﺋﺾ ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ ﺇﻻ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪،‬‬ ‫ﻭﺇﺫﺍ ﺳﻌﻰ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﺡ)‪ ،(١٦٥٠‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ‬ ‫ﻭﺟﻮﻩ ﺍﻹﺣﺮﺍﻡ‪.(١٢١١) ،‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٤٣/٤‬‬ ‫‪143‬‬‫ﺍﻟﻄﻮﺍﻑ‬ ‫ﻭﻣﻦ ﺣﻔﻆ ﻃﻮﺍﻓﻪ ﺑﺄﺻﺎﺑﻌﻪ ﺃﻭ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﺃﻭ ﺑﻌﺼﻴﺎﺕ ﻓﻲ ﻳﺪﻩ؛ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻻ ﻳﻨﻘﺾ ﺑﺬﻟﻚ ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫ﺑﺪ ﻣﻨﻪ؛ ﻛﺮﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ‬ ‫ﻭﺭﺧﺺ ﻟﻪ ﻓﻲ ﺍﻟﺘﺤﺪﺙ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻻ ‬ ‫ﻋﻦ ﺍﻟﻄﻮﺍﻑ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺻﻼﺓ‪ ،‬ﻓﻤﻦ ﺗﻜﻠﻢ ﻓﻼ ﻳﺘﻜﻠﻢ ﺇﻻ‬ ‫ﺑﺨﻴﺮ«)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺃﻥ ﻣﻦ ﻟﻐﺎ ﺃﻭ ﺿﺤﻚ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ﺃﻭ ﻓﻲ ﺍﻟﺴﻌﻲ ﺍﺳﺘﻐﻔﺮ‪،‬‬ ‫ﻭﺻﻨﻊ ﻣﻌﺮﻭﻓﺎ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﺮﻳﺢ ﺇﺫﺍ ﻋﻴﻲ‪ ،‬ﻭﻳﺸﺮﺏ ﺇﺫﺍ ﻋﻄﺶ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﺷﺮﺏ ﻓﻴﻪ ﻟﺒ ﻨﺎ‪ ،‬ﻭﺷﺮﺏ ﻋﻤﺮ ﻣﺎﺀ«)‪.(٢‬‬ ‫ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺸﺮﺏ ﻓﻲ ﻃﻮﺍﻓﻪ ﺇﻻ ﺇﺫﺍ ﺧﺎﻑ ﻫﻼﻛﺎ ﻋﻠﻰ ﻧﻔﺴﻪ؛ ﻷﻥ ﺍﻟﻄﻮﺍﻑ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﺼﻼﺓ)‪.(٣‬‬ ‫‪ E)V ١٩٨‬ا‪1Z‬اف‪:‬‬ ‫ﻣﻦ ﻃﺎﻑ ﻭﻟﻢ ﻳﻨﻮ ﺑﻄﻮﺍﻓﻪ ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ؛ ﻟﻤﺎ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻜﻞ ﺍﻣﺮﮓ ﻣﺎ ﻧﻮﻯ«)‪ ،(٤‬ﻓﻜﻞ ﻋﻤﻞﺧﻼ ﻣﻦ ﺍﻟﻨﻴﺔ ﻓﻼ ﻳﺤﺘﺴﺐ ﺑﻪ ﻋﺎﻣﻠﻪ‪.‬‬ ‫ﻭﺍﻟﻄﻮﺍﻑ ﻋﻤﻞ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺇﺗﻴﺎﻧﻪ ﺇﻻ ﺑﻘﺼﺪ ﻭﻧﻴﺔ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺧﻞ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﻨﺎﺱ ﻭﻗﻮﻑ ﻭﺍﻟﺒﻴﺖ ﻣﻬﺪﻭﻡ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺇﻧﻤﺎ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺣﺪﻳﺚ ﺃﻧﻪ ﮊ ﺷﺮﺏ ﻓﻲ ﻃﻮﺍﻓﻪ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﻣﺼﻨﻔﻪ ]‪.[٤٩٧/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٣ ،١٤٢/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٥٥ ،٦٥٤/٤‬‬ ‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﻛﻴﻒ ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ؟ ﺡ)‪،(١‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ«‪ ،‬ﻭﺃﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﺰﻭ ﻭﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻷﻋﻤﺎﻝ‪.(١٩٠٧) ،‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪144‬‬ ‫ﺭﺏ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺍﻟﺬﻱ ﺣﺮﻣﻬﺎ«‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻟﻨﺎﺱ ﻃﺎﻑ‬ ‫ﺃﻋﺒﺪ ‬ ‫‬‫ﺃﻣﺮﺕ ﺃﻥ‬ ‫ﻃﺎﻓﻮﺍ)‪.(١‬‬ ‫‪  ١٩٩‬ن ا‪1Z‬اف‪:‬‬ ‫ﻳﻘﻊ ﺍﻟﻄﻮﺍﻑ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﻓﻲ ﺍﻟﻤﺴﺠﺪ؛ ﻟﻘﻮﻟﻪ ‪£ ¢ ﴿ : 4‬‬ ‫‪] ﴾ ¤‬ﺍﻟﺤﺞ‪.[٢٩ :‬‬ ‫ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺣﻮﻟﻪ‪ ،‬ﻓﻠﻮ ﻃﺎﻑ ﺧﻠﻒ ﺯﻣﺰﻡ‪ ،‬ﺃﻭ ﻓﻲ ﻇﻠﻤﺔ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻏﻴﺮ ﺍﺯﺩﺣﺎﻡ؛ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻣﻦ ﻃﺎﻑ ﺧﻠﻒ ﺣﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺠﺰﺋﻪ؛‬ ‫ﻷﻥ ﺣﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ﺣﺎﺟﺰﺓ ﻟﻪ ﻋﻦ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻣﺮ ﻓﻲ ﺍﻟﺤﺠﺮ ﻓﻲ ﻃﻮﺍﻓﻪ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﺘﻢ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻃﻮﺍﻓﻪ)‪.(٢‬‬ ‫ﻣﻦ ‬ ‫‪ ٢٠٠‬ا‪:])%‬‬ ‫ﻳﺴﺘﺤﺐ ﺇﺫﺍ ﻗﺪﻡ ﺍﻟﺒﻴﺖ ﺃﻥ ﻳﺪﺧﻞ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺛﻢ ﻳﺄﺗﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻤﻘﺎﻡ‬ ‫ﻭﺯﻣﺰﻡ ﺣﺘﻰ ﻳﺄﺗﻲ ﺭﻛﻦ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺗﻰ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻳﺴﻦ ﻟﻪ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻄﻮﺍﻑ ﺑﻪ‪ ،‬ﻓﻴﺴﺘﻠﻤﻪ ﺑﻴﺪﻩ ﺍﻟﻴﻤﻨﻰ ﺇﻥ‬ ‫ﺍﺳﺘﻄﺎﻉ ﺫﻟﻚ ﻓﻲ ﻛﻞ ﻃﻮﺍﻓﻪ ﻣﺎ ﻟﻢ ﻳﺆﺫ ﺃﺣﺪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﺳﺘﻼﻣﻪ ﻭﺗﻘﺒﻴﻠﻪ ﻗﺎﻡ‬ ‫ﺣﻴﺎﻟﻪ ﻭﻛﺒﺮ‪ ،‬ﻭﺣﺎﺫﺍﻩ ﺑﺠﻤﻴﻊ ﺑﺪﻧﻪ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻜﺒﺮ ﺣﻴﺎﻝ ﺍﻟﺮﻛﻦ ﺣﺘﻰ ﺩﺧﻞ‬ ‫ﺍﻟﻄﻮﺍﻑ ﻓﻠﻴﺮﺟﻊ ﻳﻜﺒﺮ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﻳﺴﺘﺄﻧﻒ ﻃﻮﺍﻓﻪ‪.‬‬ ‫ﻭﺇﻥ ﺍﺳﺘﻠﻢ ﺍﻟﺤﺠﺮ ﺑﻴﺪﻩ ﻭﻟﻢ ﻳﺤﺎﺫﻩ ﺑﺒﺪﻧﻪ ﻟﻢ ﻳﺤﺘﺴﺐ ﺑﻪ؛ ﺇﺫ ﺍﻟﻄﻮﺍﻑ ﻋﻠﻰ‬ ‫ﺟﻤﻴﻊ ﺍﻟﺒﺪﻥ ﻻ ﻋﻠﻰ ﺍﻟﻴﺪ ﺩﻭﻥ ﺍﻟﺒﺪﻥ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ ﻟﻌﻤﺮ‪:‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٥٢/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٥٢/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٥/٢‬‬ ‫‪145‬‬‫ﺍﻟﻄﻮﺍﻑ‬ ‫»ﻳﺎ ﻋﻤﺮ! ﺇﻧﻚ ﺭﺟﻞ ﻗﻮﻱ؛ ﻓﻼ ﺗﺰﺍﺣﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺮﻛﻨﻴﻦ ﻓﺘﺆﺫﻱ ﺍﻟﻀﻌﻴﻒ‪،‬‬ ‫ﻭﻟﻜﻦ ﺇﻥ ﻭﺟﺪﺕ ﺧﻠﻮﺓ ﻓﺎﺳﺘﻠﻢ‪ ،‬ﻭﺇﻻ ﻓﻜﺒﺮ ﻭﺍﻣﺾ«)‪.(٢)(١‬‬ ‫ﻭﻻ ﻳﺴﺘﻠﻢ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﺇﻻ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻠﻲ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻻ ﻳﺪﻉ ﺃﻥ‬ ‫ﻳﺼﻞ ﺇﻟﻴﻬﻤﺎ ﺇﻻ ﺑﺄﺫﻯ‬ ‫‬‫ﻳﺴﺘﻠﻢ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﻭﺍﻟﺤﺠﺮ ﻓﻲ ﻃﻮﺍﻓﻪ«)‪ ،(٣‬ﻭﻣﻦ ﻟﻢ‬ ‫ﺍﻟﻄ ﻮﺍﻑ ﺃﺷﺎﺭ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻛﺒﺮ‪ ،‬ﻭﻣﻀﻰ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﺮﺑﻴﻊ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ‬ ‫ﻗﺮﻳﺐ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻣﻌﺎﻭﻳﺔ! ﺇﻥ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ‬ ‫‬‫ﺍﺳﺘﻠﻢ ﺍﻷﺭﻛﺎﻥ ﻛﻠﻬﺎ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﺷﻲﺀ ﻣﻦ ﺑﻴﺖ ﺍﷲ‬ ‫‬‫ﻟﻢ ﺗﻜﻦ ﺗﺴﺘﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻣﺾ ﻋﻨﺎ ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻠﻴﺲ‬ ‫ﻣﻬﺠﻮﺭﺍ«)‪.(٤‬‬ ‫‬ ‫ﻭﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪» :‬ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ‪،‬‬ ‫ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ«)‪.(٥‬‬ ‫‪% ` ٢٠١‬ك ا‪C‬ﻼم ا  اﻷ‪1C‬د وا` ا) ‪:(V‬‬ ‫ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺍﺳﺘﻼﻡ ﺍﻟﺮﻛﻦ ﻭﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻟﻢ‬ ‫ﻳﻔﺴﺪ ﻃﻮﺍﻓﻪ‪ ،‬ﻭﻗﺪ ﺃﺳﺎﺀ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻨﻌﻪ ﺍﻟﺰﺣﺎﻡ ﻣﻦ ﺫﻟﻚ)‪.(٦‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪.[٣٢١/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٢ ،١٣٨/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٥٣ ،٦٥٢/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٥ ،١٣١٣/٢‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﺣﻤﺪ؛ ]‪ ،[٣١٣/٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﻼﻡ ﺍﻷﺭﻛﺎﻥ‪،‬‬ ‫ﺡ)‪ ،(١٨٧٦‬ﻭﺃﺻﻠﻪ ﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻟﻢ ﻳﺴﺘﻠﻢ ﺇﻻ ﺍﻟﺮﻛﻨﻴﻦ‬ ‫ﺍﻟﻴﻤﺎﻧﻴﻴﻦ‪ ،‬ﺡ)‪ ،(١٦٠٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﺳﺘﻼﻡ ﺍﻟﺮﻛﻨﻴﻦ ﺍﻟﻴﻤﺎﻧﻴﻴﻦ ﻓﻲ‬ ‫ﺍﻟﻄﻮﺍﻑ ﺩﻭﻥ ﺍﻟﺮﻛﻨﻴﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺡ)‪.(١٢٦٧‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١٩٧/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﺳﺘﻼﻡ‬ ‫ﺍﻟﺤﺠﺮ‪ ،‬ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻫﻤﺎ‪ ،‬ﺡ)‪ ،(٨٥٨‬ﻭﻗﺎﻝ‪» :‬ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١١٨/٢٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺡ)‪.(١٨٩٢‬‬ ‫)‪ (٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٦٥ ،٦٦٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪146‬‬ ‫‪ ٢٠٢‬ا‪ (B 3‬ا‪1Z‬اف‪:‬‬ ‫ﺍﻟﺮﻣﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻹﺳﺮﺍﻉ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﺃﻥ ﻳﺘﺤﺮﻙ ﻣﻨﻜﺒﺎﻩ ﻓﻲ ﺍﻟﻤﺸﻲ‪ ،‬ﻭﻻ ﺭﻣﻞ‬ ‫ﻟﻠﻨﺴﺎﺀ ﺑﺎﺗﻔﺎﻕ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(١‬ﻭﻻ ﺭﻣﻞ ﻋﻨﺪﻧﺎ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ‬ ‫ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﺳﻨﺔ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﺃﺷﻮﺍﻁ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ‪ :‬ﺍﺧﺘﺼﺎﺻﻪ‬ ‫ﺑﻄﻮﺍﻑ ﻳﻌﻘﺒﻪ ﺳﻌﻲ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺍﺳﺘﻠﻢ ﺍﻟﺮﻛﻦ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻨﺎ ﻭﻟﻠﺮﻣﻞ‪ ،‬ﺇﻧﻤﺎ ﻛﻨﺎ‬ ‫ﺭﺃﻳﻨﺎ ﺑﻪ ﺍﻟﻤﺸﺮﻛﻴﻦﺃﻱ‪ :‬ﺃﻇﻬﺮﻧﺎﻩ ﻟﻴﺮﺍﻩ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻓﻴﻌﻠﻤﻮﺍ ﺃﻧﺎ ﺃﻗﻮﻳﺎﺀﻭﻗﺪ ﺃﻫﻠﻜﻬﻢ‬ ‫ﺍﷲ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺷﻲﺀ ﺻﻨﻌﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ؛ ﻓﻼ ﻧﺤﺐ ﺃﻥ ﻧﺘﺮﻛﻪ«)‪.(٢‬‬ ‫ ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ ﻣﻨﺴﻮﺥ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻓﻌﻠﻪ ﻟﻴﺮﻱ‬ ‫ﺍﻟﻤﺸﺮﻛﻮﻥ ﺃﻧﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻏﻴﺮ ﻣﺠﻬﻮﺩﻳﻦ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻨﺴﻮﺥ؛ ﻷﻥ‬ ‫ﻓﻌﻠﻪ ﻛﺎﻥ ﻟﻌﻠﺔ‪ ،‬ﻭﻫﻮ ﺯﺍﺋﻞ ﺑﺰﻭﺍﻟﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻧﺴﺨ ﺎ‪.‬‬ ‫‪ 2 ٢٠٣‬اء ‪:;%‬‬ ‫ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺍﻟﺮﻣﻞ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻟﻢ ﻳﻔﺴﺪ ﻃﻮﺍﻓﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ‬ ‫ﺩﻣﺎ‪.‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻭﺟﺐ ﻗﻮﻡ ﻋﻠﻰ ﺗﺎﺭﻛﻪ ‬ ‫‪ ٢٠٤‬ا‪1‬اﻻة‪:‬‬ ‫ﺇﻥ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ ﻭﻫﻮ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺧﺮﺝ ﻳﺘﻮﺿﺄ‪ ،‬ﺛﻢ ﻳﻌﻮﺩ ﻳﺒﺘﺪﺉ ﻃﻮﺍﻓﻪ‬ ‫ﻣﻦ ﺃﻭﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺑﻠﻎ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺑﻠﻎ ﺍﻟﺮﻛﻦ‬ ‫ﺍﻟﻴﻤﺎﻧﻲ ﻓﺈﻧﻪ ﻳﺒﻨﻲ ﻋﻠﻰ ﻃﻮﺍﻓﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻦ ﻃﻮﺍﻓﻪ ﺇﻻ ﻟﻌﺬﺭ؛ ﻛﻐﺎﺋﻂ ﺃﻭ ﺑﻮﻝ‪،‬‬ ‫ﺃﻭ ﻗﻴﻲﺀ‪ ،‬ﺃﻭ ﺭﻋﺎﻑ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﻫﺬﺍ‪.‬‬ ‫)‪ ،[١٤٥ ،١٤٤/٤] (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٦٤/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﻣﻞ ﻓﻲ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﺡ)‪.(١٦٠٥‬‬ ‫‪147‬‬‫ﺍﻟﻄﻮﺍﻑ‬ ‫ﻭﻣﻦ ﺧﺮﺝ ﻟﻐﻴﺮ ﻋﺬﺭﻛﻌﻴﺎﺩﺓ ﻣﺮﻳﺾ ﺃﻭ ﺟﻨﺎﺯﺓﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺒﺘﺪﺉ ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫‪ ٢٠٥‬إذا أ‪ n)d‬ا‪o‬ﻼة و‪1| (B 14‬ا‪:;B‬‬ ‫ ﻣﻦ ﺩﺧﻞ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ﻭﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻗﻄﻊ ﻃﻮﺍﻓﻪ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻓﺈﺫﺍ ﻓﺮﻍ ﺑﻨﻰ ﻋﻠﻰ ﻃﻮﺍﻓﻪ‪.‬‬ ‫ﻓﺮﺿﺎ ﺍﺑﺘﺪﺃﻩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ ﺗﻄﻮ ﻋﺎ ﺑﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﺇﻥ ﻗﻄﻊ ﻃﻮﺍﻓﻪ ﻭﻟﻢ ﻳﺪﺧﻞ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺑﻘﻲ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﺣﺘﻰ‬ ‫ﺃﺗ ‪‬ﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺑﻨﻰ ﻋﻠﻰ ﻃﻮﺍﻓﻪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻫﻮ ﻣﻘﺼﺮ ﻓﻲ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻓﻲ‬ ‫ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻻ ﻳﺴﻌﻪ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﻋﺬﺭ)‪.(١‬‬ ‫‪h ٢٠٦‬ﻼة ر‪ !$ `)$‬ا‪1Z‬اف‪:‬‬ ‫ﻋﻠﻰ ﺍﻟﻄﺎﺋﻒ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﻃﻮﺍﻓﻪ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﺧﻠﻒ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ؛‬ ‫ﻟﻘﻮﻟﻪ ‪] ﴾ ¹ ¸ ¶ µ ´ ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٢٥ :‬ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺑ »ﺍﻟﻜﺎﻓﺮﻭﻥ«‬ ‫ﻭ»ﺍﻹﺧﻼﺹ«‪ ،‬ﻭﻻ ﻳﺘﻢ ﺍﻟﻄﻮﺍﻑ ﺇﻻ ﺑﻬﻤﺎ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪» :‬ﻗﺪﻡ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺳﺒﻌﺎ‪ ،‬ﺛﻢ ﺻﻠﻰ ﺧﻠﻒ ﺍﻟﻤﻘﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻃﺎﻑ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ«)‪.(٢‬‬ ‫ﻓﻄﺎﻑ ﺑﺎﻟﺒﻴﺖ ‬ ‫ ﻓﻤﻦ ﺗﺮﻛﻬﻤﺎ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﻌﻴﺪ ﻃﻮﺍﻓﻪ ﻭﺳﻌﻴﻪ ﻭﺗﻘﺼﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻋﻤﺮﺓ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺠﺔ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ‬ ‫ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﻃﺊ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٣ ،١٣٨/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٥٧ ،٦٥٤/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٥/٢‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪،﴾ ¹ ¸ ¶ µ ´ ﴿ :‬‬ ‫ﺡ)‪ ،(٣٩٥‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺪﻡ ﻋﻠﻰ ﺍﻟﻤﺘﻤﺘﻊ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﻋﺪﻣﻪ ﻟﺰﻣﻪ ﺻﻮﻡ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤﺞ ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﺡ)‪.(١٢٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪148‬‬ ‫‪ .'h 1 ٢٠٧‬ا‪1| !$ E1‬ا‪:;B‬‬ ‫ﺃﺟﺰﺃﺗﻪ ﻋﻦ ﺭﻛﻌﺘﻲ ﻃﻮﺍﻑ ﺍﻟﺘﻄﻮﻉ ﺩﻭﻥ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻓﺈﺫﺍ ﺣﻀﺮﺗﻪ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﻳﺮﻛﻊ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ)‪.(١‬‬ ‫ﻭﻗﺪ ﺃﺟﺎﺯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻄﺎﺀ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﻟﻄﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ)‪.(٢‬‬ ‫‪h ٢٠٨‬ﻼة ر‪ ($‬ا‪1Z‬اف ‪ !$‬ا‪ >o‬وا‪:o$‬‬ ‫ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻟﻤﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ‪.‬‬ ‫ ﻭﺍﺧﺘﺎﺭ ﺍﻷﺑﺪﻻﻧﻲ ﺟﻮﺍﺯ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺘﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﺻﻼﺓ ﺍﻟﻄﻮﺍﻑ ﺑﻌﺪ ﺍﻟﺼﺒﺢ ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺇﻥ ﻃﺎﻑ ﺑﻌﺪﻫﻤﺎ‪،‬‬ ‫ﻻ ﻋﻨﺪ ﺍﻟﻄﻠﻮﻉ ﻭﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻭﻻ ﻃﻮﺍﻑ ﻓﻲ ﺍﻟﻄﻠﻮﻉ ﻭﺍﻟﻐﺮﻭﺏ‪.‬‬ ‫ ﻭﺃﺟﺎﺯﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﻛﻠﻬﺎ)‪.(٣‬‬ ‫ﱢ‬ ‫‪ 3o‬ر‪ ($‬ا‪1Z‬اف ور‪ 2‬إ‪:. .‬‬ ‫‪ ٢٠٩‬إذا *‬ ‫ﻣﻦ ﻃﺎﻑ ﺍﻟﻔﺮﻳﻀﺔ ﺛﻢ ﺳﻌﻰ ﻭﻟﻢ ﻳﺮﻛﻊ ﻟﻄﻮﺍﻓﻪ‪ ،‬ﻭﺭﺟﻊ ﺇﻟﻰ ﻣﻨﻰ؛ ﻓﺈﻧﻪ ﻳﺮﻛﻊ‬ ‫ﺑﻤﻨﻰ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺝ ﺇﻟﻰ ﺑﻠﺪﻩ ﻓﺤﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻠﺰﻣﻪ ﺑﺪﻧﺔ؛‬ ‫ﻷﻧﻪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﻭﻳﺮﻛﻊ ﺧﻠﻒ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﺛﻢ ﻳﻌﻴﺪ ﺍﻟﺴﻌﻲ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‬ ‫ﺑﻌﺪ ﺫﻟﻚ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٥/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٦٦/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٥/٢‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺃﻓﻀﻞ‪ ،‬ﻟﻢ‬ ‫)‪ (٢‬ﻗﻴﻞ ﻟﻠﺰﻫﺮﻱ‪ :‬ﺇﻥ ﻋﻄﺎﺀ ﻳﻘﻮﻝ‪ :‬ﺗﺠﺰﺉ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻋﻦ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﻘﺎﻝ‪ :‬‬ ‫ﺒﻮ ﻋﺎ ﺇﻻ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺻﻠﻰ‬ ‫ﻳﻄﻒ ﺍﻟﻨﺒﻲ ﮊ ﺳ ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻟﺴﺒﻮﻋﻪ ﺭﻛﻌﺘﻴﻦ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٤٤/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٤/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٦٦/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٣/٢‬‬ ‫‪149‬‬‫ﺍﻟﻄﻮﺍﻑ‬ ‫‪ ٢١٠‬د‪1-‬ل ا>)‪:n‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻭﻻ ﻣﺄﻣﻮﺭ ‬ ‫ﺑﻪ ﻓﻲ ﺍﻟﻤﻨﺎﺳﻚ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﮊ ﺩﺧﻠﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﺧﺮﺝ ﻣﻨﻪ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺷﺒﻪ‬ ‫ﺍﻟﻜﺂﺑﺔ ﻭﺍﻟﻐﻢ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﺯﻭﺍﺟﻪ ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪» :‬ﺇﻧﻲ ﻓﻌﻠﺖ‬ ‫ﺷﻴ ﺌﺎ ﺃﺧﺸﻰ ﻋﻠﻰ ﺃﻣﺘﻲ ﺃﻥ ﻳﺘﻌﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻭﻣﺎ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ‬ ‫ﺍﻟﻜﻌﺒﺔ«)‪.(١‬‬ ‫ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺴﺘﺤﺒﻮﻥ ﺩﺧﻮﻟﻬﺎ ﻛﻤﺎ ﺩﺧﻞ ﺍﻟﻨﺒﻲ ﮊ ﻣﺮﺓ‪ ،‬ﻭﻻ ﻳﻜﺜﺮ‬ ‫ﺩﺧﻮﻟﻬﺎ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﺪﺧﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺤﻞ ﻓﻴﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﻓﻲ ﻋﻤﺮﻩ‬ ‫‬ ‫ﺮﺍﺭﺍ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﻬﺎ ﻣ ‬ ‫ﻭﻟﻴﺲ ﻟﻤﻦ ﻳﻄﻮﻑ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻜﻌﺒﺔ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﻃﻮﺍﻓﻪ)‪.(٢‬‬ ‫‪ ٢١١‬أ ا‪o‬ﻼة ‪: i)B‬‬ ‫ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻜﻌﺒﺔ ﺗﻄﻮ ﻋﺎ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﺻﻠﻰ ﻓﻴﻬﺎ ﺗﻄﻮ ﻋﺎ‬ ‫ﺗﺄﺳﻴﺎ ﺑﺎﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫‬‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻓﻴﺠﻮﺯ‬ ‫ ﻭﻗﺪ ﺿﻌﻒ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺧﺒﺮ ﺻﻼﺗﻪ ﮊ ﻓﻲ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺩﻋﺎ‬ ‫ﻭﺧﺮﺝ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٥٠٤/٤١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺡ)‪،(٢٠٢٩‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺡ)‪،(٨٧٣‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺡ)‪ ،(٣٠٦٤‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺴﻦ‬ ‫ﺻﺤﻴﺢ«‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٦٦/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٦٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪150‬‬ ‫‪ 2 ٢١٢‬اء ‪%‬ك |‪1‬ا‪ (B‬اﻹ‪ E€ B‬وا‪1‬داع‪:‬‬ ‫ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓﺍﻹﻓﺎﺿﺔﺭﻛﻦ‪ ،‬ﻓﻤﻦ ﻧﺴﻴﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻳﻨﺤﺮ ﺑﺪﻧﺔ‪.‬‬ ‫ﺃﺧﺮ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻭﻣﻦ ‬ ‫ﻓﺈﻥ ﺧﺮﺝ ﻗﺒﻞ ﺃﻥ ﻳﺰﻭﺭ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺣﻴﺚ ﻛﺎﻥ ﻣﻦ ﺳﻨﺘﻪ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﺑﻠﻎ ﻣﺼﺮﻩ ﺣﺘﻰ ﻳﺰﻭﺭ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻓﺈﻥ ﺭﺟﻊ ﻓﺰﺍﺭ ﻭﺳﻌﻰ ﻭﻟﻢ ﻳﻜﻦ ﺃﺻﺎﺏ ﺃﻫﻠﻪ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻻ ﺩﻡ‪ ،‬ﻭﻗﺪ ﺗ ‪‬ﻢ‬ ‫ﺣﺠﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﺎﺏ ﺃﻫﻠﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ؛ ﻟﻠﺠﻤﺎﻉ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ؛ ﻟﺘﺮﻛﻪ‬ ‫ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ)‪.(٢‬‬ ‫‪% ` ٢١٣‬ك أو ‪1| (LV‬اف ا‪1‬داع ‪ .7‬ر‪ 2‬إ‪ .‬أ‪:;'4‬‬ ‫ﻋﻠﻴﻪ ﺩﻡﺷﺎﺓ‪ ،‬ﻳﺒﻌﺚ ﺑﻬﺎ ﻓﺘﺬﺑﺢ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﺫﻛﺮﻩ ﺑﻤﻜﺔ ﻗﻀﺎﻩ‪.‬‬ ‫ﻭﻣﻦ ﻃﺎﻑ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻟﺤﺠﻪ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﺛﻢ ﻃﺎﻑ ﻃﻮﺍﻑ ﺍﻟﺼﺪﺭ‬ ‫ ﺍﻟﻮﺩﺍﻉﻓﻲ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻨﻔﺮ ﺍﻷﻭﻝ ﻓﻌﻠﻴﻪ ﺣﺠﺔ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺩﻡ‬ ‫ﻹﺣﻼﻟﻪ؛ ﻷﻥ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﻻ ﻳﺠﺰﻳﻪ‪.‬‬ ‫ﻭﻣﻦ ﻃﺎﻑ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻫﻮ ﺟﻨﺐ ﺃﻭ ﺑﻐﻴﺮ ﻭﺿﻮﺀ ﻟﻠﺮﻛﻦ‪ ،‬ﻭﻟﻢ ﻳﻄﻒ ﻃﻮﺍﻑ‬ ‫ﺍﻟﺼﺪﺭ‪ ،‬ﺛﻢ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﻟﻴﻄﻮﻑ ﻃﻮﺍﻑ ﺍﻟﺮﻛﻦ‪ ،‬ﻭﻳﻄﻮﻑ‬ ‫ﻃﻮﺍﻑ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺤﻞ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺃﺣﻞ ﻓﻌﻠﻴﻪ ﺣﺠﺔ ﻣﻦ ﻗﺎﺑﻞ؛ ﻟﻄﻮﺍﻓﻪ ﺍﻹﻓﺎﺿﺔ ﺑﻐﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﻭﺑﺪﻧﺔ؛‬ ‫ﻹﺣﻼﻟﻪ ﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﺷﺎﺓ؛ ﻟﺘﺮﻛﻪ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٦٥/٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٦/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٦٥ ،٦٥٦/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٤/٢‬‬ ‫‪151‬‬ ‫ا‪ `) ($L‬ا‪ o‬واوة‬ ‫‪ *7 ٢١٤‬ا‪ `) ($L‬ا‪ o‬واوة‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺳﻨ‪‬ﺔ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﻤﻦ ﺗﺮﻛﻪ ﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻭﺍﻟﻜﻮﻓﻴﻮﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻓﺮﺽ‪ ،‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻓﻼ ﺣﺞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﻭﺭﺃﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺃﺣﻤﺪ؛ ﻷﻧﻪ ﮊ ﻟﻢ ﻳﺤﺞ ﻭﻟﻢ ﻳﻌﺘﻤﺮ ﺑﺪﻭﻥ ﺳﻌﻲ‪،‬‬ ‫ﻓﻠﻴﺴﻊ«)‪.(١‬‬ ‫‬‫ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺗﻄﻮﻉ‪ ،‬ﻓﻼ ﻓﺴﺎﺩ ﺑﺘﺮﻛﻪ‪ ،‬ﻭﻻ ﺩﻡ)‪(٢‬؛ ﻟﻘﻮﻟﻪ ‪V U ﴿ : 4‬‬ ‫‪e d c b a ` _ ^ ] \ [Z Y X W‬‬ ‫‪] ﴾ f‬ﺍﻟﺒﻘﺮﺓ‪.[١٥٨ :‬‬ ‫‪ E)) ٢١٥‬ا‪:($L‬‬ ‫ﻳﺨﺮﺝ ﺍﻟﺤﺎﺝ ﺇﻟﻰ ﺍﻟﺼﻔﺎ ﻣﻦ ﺑﺎﺑﻪﺑﺎﺏ ﺍﻟﺠﻨﺎﺋﺰﺣﻴﺎﻝ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻓﻲ‬ ‫ﻣﻘﺎﺑﻠﺘﻪ‪ ،‬ﻓﻴﺼﻌﺪ ﺇﻟﻴﻪ ﺣﻴﺚ ﻳﺮﻯ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﻦ ﻋﺠﺰ ﻗﺎﻡ ﺑﺄﺻﻠﻪ‪.‬‬ ‫ﻓﺈﺫﺍ ﺧﺮﺝ ﻣﻦ ﻏﻴﺮ ﺑﺎﺏ ﺍﻟﺼﻔﺎ؛‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٤٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪152‬‬ ‫ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻗﺪ ﺃﺧﻄﺄ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺩﻡ‪.‬‬ ‫ﺛﻢ ﻳﻜﺒ‪‬ﺮ ﺳﺒﻊ ﺗﻜﺒﻴﺮﺍﺕ‪ ،‬ﻭﻳﺜﻨﻲ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻳﺴﺘﻐﻔﺮ‪ ،‬ﻭﻳﺴﺄﻝ‬ ‫ﺍﷲ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻳﻨﺤﺪﺭ ﻣﻦ ﺍﻟﺼﻔﺎ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻤﺴﻴﻞﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻠﻤﻴﻦ‬ ‫ﺍﻷﺧﻀﺮﻳﻦﻳﻬﺮﻭﻝ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣﻢ‪ ،‬ﻭﺗﺠﺎﻭﺯ ﻋﻤﺎ ﺗﻌﻠﻢ‪،‬‬ ‫ﻭﺍﻫﺪﻧﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﻮﻡ‪ ،‬ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﺰ ﺍﻷﻛﺮﻡ‪.‬‬ ‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻌﻠﻢ ﺍﻷﺧﻀﺮﺍﻟﻤﻮﺍﻟﻲ ﻟﻠﻤﺮﻭﺓﺃﻣﺴﻚ ﻋﻦ ﺍﻟﻬﺮﻭﻟﺔ‪ ،‬ﻭﻣﺸﻰ‬ ‫ﺭﻭﻳﺪﺍ‪.‬‬ ‫‬ ‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻤﺮﻭﺓ ﺻﻌﺪ ﻋﻠﻴﻬﺎ ﺣﻴﺚ ﻳﺮﻯ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻳﺴﺘﻘﺒﻠﻪ‪ ،‬ﻭﻳﻜﺒ‪‬ﺮ ﺳﺒﻊ‬ ‫ﺗﻜﺒﻴﺮﺍﺕ‪ ،‬ﺛﻢ ﻳﺬﻛﺮ ﺍﷲ ﻛﻤﺎ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺼﻔﺎ)‪.(١‬‬ ‫ﺒﻮ ﻋﺎ‪ ،‬ﺛﻢ ﻳﺤﻞ ﺍﻟﻤﺘﻤﺘﻊ ﻣﻦ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻓﻴﺤﻠﻖ ﺃﻭ ﻳﻘﺼﺮ‪،‬‬ ‫ﻭﻳﻄﻮﻑ ﺑﻬﻤﺎ ﺳ ‬ ‫ﻭﺣﻞ ﻟﻪ ﻛﻞ ﺣﻼﻝ ﻏﻴﺮ ﺍﻟﺼﻴﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻠﻤﻌﺘﻤﺮ ﺇﺫﺍ ﺣﻞ ﻣﻦ ﻋﻤﺮﺗﻪ ﺃﻥ ﻳﻘﺼﺮ ﻣﻦ‬ ‫ﺷﻌﺮﻩ‪ ،‬ﻭﻻ ﻳﺤﻠﻘﻪ؛ ﻟﻴﻮﻓﺮﻩ ﻟﻠﺤﻠﻖ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪.‬‬ ‫ﻭﻣﻦ ﺳﻌﻰ ﺛﻢ ﻏﻄﻰ ﺭﺃﺳﻪ ﻗﺒﻞ ﺃﻥ ﻳﺤﻠﻖ ﻓﻠﻴﺼﻨﻊ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ‬ ‫ﻳﻘﺼﺮ ﺍﻟﻤﺤﺮﻡ ﻟﻠﻤﺤﺮﻡ)‪.(٢‬‬ ‫ ﻭﻳﺤﺮﻡ ﻟﻠﺤﺞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٣ ،١٥٠ ،١٤٨/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٣ ،١٣١٨/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٤٨/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٧٠/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢١/٢‬‬ ‫‪153‬‬‫ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬ ‫ﺃﻣﺎ ﺍﻟﻘﺎﺭﻥ ﻭﺍﻟﻤﻔﺮﺩ؛ ﻓﻼ ﻳﺤﻼ ﺣﺘﻰ ﻳﺮﻣﻴﺎ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ‪.‬‬ ‫ﻭﻳﺬﺑﺢ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻳﺤﻠﻖ ﺭﺃﺳﻪ ﺃﻭ ﻳﻘﺼﺮ)‪.(١‬‬ ‫‪ ٢١٦‬وا‪ >2‬ت ا‪:($L‬‬ ‫‪ ١‬ ﺍﻟﻄﻬﺎﺭﺓ‪:‬‬ ‫ﻳﻨﺪﺏ ﻓﻲ ﺍﻟﺴﻌﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﺳﻌﻰ ﻭﻫﻮ ﺟﻨﺐ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ ﺃﺟﺰﺃﻩ؛‬ ‫ﻷﻥ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺎﺋﺾ ﺗﺴﻌﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻤﻜﺔ ﺃﻣﺮﻧﺎﻩ ﺑﺎﻹﻋﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺑﻴﻊ‬ ‫ﺗﻢ ﻋﻠﻰ ﺳﻌﻴﻪ‪.‬‬ ‫ﻻ ﻳﺒﺘﺪﺉ ﺍﻟﺴﻌﻲ ﺇﻻ ﻣﺘﻮﺿ ﺌﺎ‪ ،‬ﻓﺈﻥ ﺟﺎﺀﻩ ﺣﺪﺙ ‪‬‬ ‫ﻭﻣﻦ ﺳﻌﻰ ﺑﺜﻮﺏ ﻧﺠﺲ ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﻌﻴﻪ ﺗﺎﻡ)‪.(٢‬‬ ‫‪ ٢‬ ﺍﻟﺘﺮﺗﻴﺐ‪:‬‬ ‫ﻳﺒﺪﺃ ﺑﺎﻟﺼﻔﺎ‪ ،‬ﻭﻳﺨﺘﻢ ﺑﺎﻟﻤﺮﻭﺓ‪.‬‬ ‫ ﻓﺈﻥ ﺳﻌﻰ ﻣﻦ ﺍﻟﺼﻔﺎ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ ﻓﺬﻟﻚ ﺷﻮﻁ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺼﻔﺎ‬ ‫ﻓﺬﻟﻚ ﺍﺛﻨﺎﻥ‪ ،‬ﺣﺘﻰ ﻳﺘﻢ ﻋﻠﻰ ﺫﻟﻚ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﺑﻦ ﺑﻨﺖ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻴﺮﻓﻲ‪ :‬ﺇﻥ ﻣﻦ‬ ‫ٰ‬‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ‬ ‫ﻗﻮﻝ ﺷﺎﺫ‪،‬‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻫﺬﺍ ‬ ‫‬‫ﺍﻟﺼﻔﺎ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺮﻭﺓ ﺇﻟﻰ ﺍﻟﺼﻔﺎ ﺷﻮﻃ ﺎ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﻣﻦ ﺑﺪﺃ ﺑﺎﻟﻤﺮﻭﺓ ﻭﺧﺘﻢ ﺑﺎﻟﺼﻔﺎ ﻭﻗﺼﺮ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﻌﻴﺪ ﺳﻌﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻳﺒﺪﺃ ﺑﺎﻟﺼﻔﺎ ﻭﻳﺨﺘﻢ‬ ‫‬‫ﺳﻌﻴﺎ‬ ‫‬‫ﻳﻘﺼﺮ ﺃﻋﺎﺩ ﺍﻟﺴﻌﻲ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻌﻴﺪ‬ ‫ﺑﺎﻟﻤﺮﻭﺓ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٧ ،١٥٦ ،١٥١/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٦٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٤/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٥ ،٦٧٠/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٠/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،٦٧١/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪154‬‬ ‫ﻭﻣﻦ ﺩﺧﻞ ﺑﻌﻤﺮﺓ ﻭﺳﻌﻰ ﻭﺧﺘﻢ ﺑﺎﻟﺼﻔﺎ ﻭﻗﺼﺮ؛ ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺍﻧﺼﺮﻑ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺎ ﻋﻠﻰ ﺳﺘﺔ ﺃﺷﻮﺍﻁ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﻢ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺳﻌﻴﻪ‪ ،‬ﻭﻳﺬﺑﺢ ﺷﺎﺓ ﻟﺘﻘﺼﻴﺮﻩ ﺇﻥ‬ ‫ﻛﺎﻥ ﻗﺪ ﺃﺣﻞ ﻭﺣﻠﻖ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺫﻛﺮ ﻗﺒﻞ ﺃﻥ ﻳﺤﻞ ﻭﻳﺤﻠﻖ ﻓﻴﺘﻢ ﺳﻌﻴﻪ‪،‬‬ ‫ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺨﺘﻢ ﺑﺎﻟﻤﺮﻭﺓ)‪.(١‬‬ ‫‪ ٣‬ ﺍﻟﺮﻣﻞ‪:‬‬ ‫ ﻳﺴﻦ ﻟﻠﺮﺟﻞ ﺍﻹﺭﻣﺎﻝ؛ ﺃﻱ‪ :‬ﻫﺮﻭﻟﺘﻪ ﻓﻲ ﻣﺴﻴﻞ ﺍﻟﻮﺍﺩﻱﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻠﻤﻴﻦ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺃﺓ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺇﺭﻣﺎﻝ‪ ،‬ﺑﻞ ﺗﺴﺮﻉ ﻓﻲ ﻣﺸﻴﺘﻬﺎ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺮﻣﻞ‪.‬‬ ‫ﺍﻟﺴﻨﺔ‪،‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﻟﻮ ﻟﻢ ﻳﺮﻣﻞ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻓﻬﻮ ﻣﺴﻲﺀ ﻓﻲ ﺗﺮﻙ ‪‬‬ ‫ﻣﺮﻳﻀﺎ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫‬‫ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺃﺭﻣﻞ ﻣﻦ ﺍﻟﺼﻔﺎ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻤﺮﻭﺓ ﺇﻟﻰ ﺍﻟﺼﻔﺎ ﻓﻲ‬ ‫ﺑﻌﺾ ﺍﻷﺷﻮﺍﻁ ﺃﻭ ﻛﻠﻬﺎ‪ :‬ﺃﺳﺎﺀ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻭﺇﻥ ﺟﺎﻭﺯ ﺍﻟﻌﻠﻢ ﺍﻷﺧﻀﺮ ﻭﺭﻣﻞ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﺼﻔﺎ‪ ،‬ﺛﻢ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻜﻦ ﺭﻣﻞ ﻓﻠﻴﻨﺼﺮﻑ ﻣﻦ ﺣﻴﺚ ﺑﻠﻎ‪.‬‬ ‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺮﻣﻞ ﻓﻲ ﺷﻮﻁ ﺃﻭ ﺷﻮﻃﻴﻦ ﻓﻠﻴﻌﺪ ﻣﺎ ﺗﺮﻙ‪ ،‬ﻭﺇﻥ ﻗﺼﺮ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻌﻴﺪ ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻃﻌﺎﻡ ﻣﺴﻜﻴﻦ‪ ،‬ﻓﺈﻥ ﺗﺮﻙ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻟﻬﺮﻭﻟﺔ ﻓﻌﻠﻴﻪ ﺩﻡ‪،‬‬ ‫ﻭﻣﻦ ﻧﺴﻲ ﺃﻥ ﻳﺮﻣﻞ ﺣﺘﻰ ﺟﺎﻭﺯ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﻣﻮﺿﻊ ﺍﻟﺮﻣﻞ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺟﺎﻭﺯﻩ ﻗﺪﺭ ﺧﻄﻮﺓ ﺃﻭ ﺧﻄﻮﺗﻴﻦ‪ ،‬ﻓﻠﻴﻤﺾ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺮﻣﻞ‬ ‫ﻓﻲ ﺳﻌﻴﻪ ﺣﺘﻰ ﻗﺼﺮ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﻌﻴﺪ ﺳﻌﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺼﺮ ﻓﻠﻴﻌﺪ ﺳﻌﻴﻪ‪ ،‬ﻭﻻ ﺩﻡ‬ ‫ﻋﻠﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٦٩/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٥ ،١٥٢/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٧٣ ،٦٧٠/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٢ ،١٣٢٠/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٣/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٧٣/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣١٩/٢‬‬ ‫‪155‬‬‫ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬ ‫‪ ٤‬ ﺍﻟﻤﻮﺍﻻﺓ ﻓﻲ ﺍﻟﺴﻌﻲ‪:‬‬ ‫ﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺳﻌﻴﻪ ﻟﺤﺎﺟﺔ ﻣﻦ ﺣﻮﺍﺋﺞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﺬﻫﺐ ﺍﻟﺴﺎﻋﻲ‬ ‫ﺑﺪ ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺐ ﻭﺭﺟﻊ ﺑﻨﻰ ﻋﻠﻰ ﺳﻌﻴﻪ‪،‬‬ ‫ﻗﺒﻞ ﺗﻤﺎﻡ ﺳﻌﻴﻪ ﺇﻻ ﻟﺤﺎﺟﺔ ﻻ ‬ ‫ﻭﺟﺎﺯ ﻟﻪ ﻓﻴﻪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪.‬‬ ‫ﻭﻣﻦ ﺃﻋﻴﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺍﺳﺘﺮﺍﺡ‪ ،‬ﻭﺫﻫﺐ ﺇﻟﻰ ﻣﻨﺰﻟﻪ‪ ،‬ﺛﻢ ﺭﺟﻊ ﻳﺒﻨﻲ‬ ‫ﻋﻠﻰ ﺳﻌﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ ﻓﻲ ﺍﻟﺴﻌﻲ ﺃﺗﻢ ﺳﻌﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺭﻣﻲ ﺍﻟﺠﻤﺎﺭ‪.‬‬ ‫ ﺇﺫﺍ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﺃﻭ ﺟﻨﺎﺯﺓ ﻭﻫﻮ ﻓﻲ ﺍﻟﺴﻌﻲ ﻓﻼ ﻳﻘﻄﻌﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻘﻄﻌﻪ‪ ،‬ﻭﻳﺒﻨﻲ)‪.(١‬‬ ‫‪ ٥‬ ﻋﺪﺩ ﺍﻷﺷﻮﺍﻁ‪:‬‬ ‫ﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺳ ﺒﻮ ﻋﺎ‪ ،‬ﻓﺈﻥ ﺫﻛﺮ ﻋﻨﺪ ﺍﻟﺼﻔﺎ ﺃﻧﻪ ﻗﺪ ﺳﻌﻰ ﺛﻤﺎﻧﻴﺔ‬ ‫ﺃﺷﻮﺍﻁ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ ﻓﻴﻨﺼﺮﻑ ﻋﻨﻬﺎ ﻭﻳﻘﺼﺮ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺯﺍﺩ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺮﺑﻴﻊ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺳﻌﻰ ﺳﺒﻌﺔ ﺃﻭ ﺃﻛﺜﺮ ﻭﺧﺘﻢ ﺣﺘﻰ ﻳﻔﺮﻍ ﺃﻋﺎﺩ ﺷﻮﻃ ﺎ‬ ‫ﺁﺧﺮ ﻣﻦ ﺍﻟﺼﻔﺎ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ)‪.(٢‬‬ ‫‪ 2 ٢١٧‬اء ` ‪%‬ك ا‪ ($L‬أو ﱠ‬ ‫‪)t .'/ ;!d‬ه‪:‬‬ ‫ﻳﺴﻊ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺑﻤﻜﺔ ﻓﻌﻠﻴﻪ ﺃﻥ‬ ‫ ﻣﻦ ﺳﻌﻰ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﻟﻢ ‬ ‫ﻳﻌﻴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺗﻰ ﺇﻟﻰ ﺑﻠﺪﻩ ﻓﻌﻠﻴﻪ ﺩﻡ؛ ﻷﻧﻪ ﻗﺪﻡ ﻧﺴﻜ ﺎ ﻗﺒﻞ ﻧﺴﻚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻰ ﻣﻦ ﻗﺪﻡ ﺍﻟﺴﻌﻲ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٤ ،١٥١/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٧٣ ،٦٧١ ،٦٧٠/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٣/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٢ ،٦٧٠/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥١/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪156‬‬ ‫‪% ` ٢١٨‬ك ا‪ ; 7 (B ($L‬و‪:;%/‬‬ ‫ ﻋﻠﻴﻪ ﺩﻣﺎﻥ؛ ﺩﻡ ﻟﻠﺤﺞ‪ ،‬ﻭﺩﻡ ﻟﻠﻌﻤﺮﺓ‪.‬‬ ‫ﻣﺘﻌﻤﺪﺍ ﺣﺘﻰ ﻧﻔﺮ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ؛‬ ‫‬‫ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ‬ ‫ﻷﻧﻪ ﻣﻦ ﺍﻟﻤﺸﺎﻋﺮ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﻪ ﺍﻟﻨﺒﻲ ﮊ ﻭﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﺩﻣﺎ‪.‬‬ ‫ﻣﺘﻌﻤﺪﺍ ﺇﻻ ‬ ‫‬‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﻳﻮﺏ‪ :‬ﻣﺎ ﻧﺮﻯ ﻋﻠﻰ ﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ‬ ‫ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﺧﺮﺝ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻭﻭﻃﺊ‬ ‫ﺍﻟﻨﺴﺎﺀ؛ ﻓﺤﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺑﺪﻧﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺩﻡ)‪.(١‬‬ ‫‬ ‫را> ؟‬ ‫‪1  34 ٢١٩‬ز '‪ (/ L‬أن ‪.$L‬‬ ‫ﺭﺍﻛﺒﺎ ﺇﻻ ﻣﻦ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‬ ‫ﻳﻜﺮﻩ ﺃﻥ ﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ‬ ‫ﺇﻥ ﻛﺎﻥ ﺑﻤﻜﺔ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺃﺳﺎﺀ ﻭﺗﺮﻙ ﺍﻟﻔﻀﻞ‪.‬‬ ‫ﺭﺍﻛﺒﺎ ﻻ ﻟﻌﺬﺭ ﺃﻋﺎﺩ ﺇﻥ ﻛﺎﻥ ﺑﻤﻜﺔ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ‬ ‫ﺇﻥ ﺳﻌﻰ ‬ ‫ﺃﻫﺪﻯ ﺑﺪﻧﺔ‪.‬‬ ‫ﻭﻳﻠﺘﺤﻖ ﺑﺎﻟﺮﺍﻛﺐ‪ :‬ﺍﻟﻤﺤﻤﻮﻝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪.‬‬ ‫ﺗﻨﺰﻳﻬﺎ‪ ،‬ﻭﺍﻟﻤﻨﻊ ﺃﺭﺟﺢ‪.‬‬ ‫‬‫ﻭﺍﻟﺮﻛﻮﺏ ﻣﻜﺮﻭﻩ‬ ‫ﺭﺍﻛﺒﺎ ﻟﺸﻜﻮﻯ؟ ﺃﻭ ﻟﻴﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻭﻳﺴﺄﻟﻮﻩ؟‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻫﻞ ﻃﻮﺍﻓﻪ ﮊ ‬ ‫ﻣﻌﺎ؟‬ ‫ﺃﻭ ﻟﻸﻣﺮﻳﻦ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٧٤ ،٦٧٣ ،٦٧٠/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٢ ،١٣١٩/٢‬‬ ‫‪157‬‬‫ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬ ‫ﻭﺍﻟﻤﻨﻊ ﺃﺭﺟﺢ؛ ﻷﻥ ﻃﻮﺍﻓﻪ ﮊ ﻭﺃﻡ ﺳﻠﻤﺔ ﻛﺎﻧﺎ ﻗﺒﻞ ﺃﻥ ﻳﺤﻮﻁ ﺍﻟﻤﺴﺠﺪ؛ ﺇﺫ‬ ‫ﺭﺍﻛﺒﺎ ﻟﺤﺎﺟﺔ‪ ،‬ﻭﻫﻲ ﺃﺧﺬ‬ ‫ﻻ ﻳﺆﻣﻦ ﺍﻟﺘﻠﻮﻳﺚ ﺑﺮﻭﺙ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻌﻞ ﻃﻮﺍﻓﻪ ﮊ ‬ ‫ﻋﺪﻩ ﺍﻟﺒﻌﺾ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﮊ ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺩﺍﺑﺘﻪ‬ ‫ﺍﻟﻤﻨﺎﺳﻚ ﻋﻨﻪ ﮊ ‪ ،‬ﻭﻗﺪ ‬ ‫ﻋﺼﻤﺖ ﻣﻦ ﺍﻟﺘﻠﻮﻳﺚ ﺣﻴﻨﺌﺬ ﻛﺮﺍﻣﺔ ﻟﻪ ﮊ ‪ ،‬ﻓﻼ ﻳﻘﺎﺱ ﻋﻠﻴﻬﺎ ﻏﻴﺮﻫﺎ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٥٥/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٧٢/٤‬‬ ‫‪158‬‬ ‫‪1‬م ‪EB/‬‬ ‫‪1 3>d  ٢٢٠‬م او‪:E‬‬ ‫ﻳﺨﻄﺐ ﺍﻹﻣﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺬﻫﺎﺏ ﻟﻤﻨﻰ‬ ‫ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﻭﻳﻌﻠﻤﻬﻢ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ‪.‬‬ ‫ ﻭﻻ ﻳﺠﻠﺲ ﻓﻲ ﻫﺬﻩ ﺍﻟﺨﻄﺒﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻠﺲ ﻓﻴﻬﺎ ﻣﺮﺗﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻠﺲ ﻣﺮﺓ ﻓﻲ ﺃﺛﻨﺎﺋﻬﺎ‪ ،‬ﻭﻫﻲ ﺑﺎﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ)‪.(١‬‬ ‫‪1 ٢٢١‬م او‪:E‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﺃﻫ ‪‬ﻞ ﺍﻟﺤﺎﺝ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﻣﻀﻰ ﺇﻟﻰ ﻣﻨﻰ‪.‬‬ ‫ﺣﻼﻻ ﻣﻦ ﺍﻟﻤﺘﻤﺘﻌﻴﻦ ﺍﻟﺬﻳﻦ ‪‬‬ ‫ﺣﻠﻮﺍ ﻣﻦ ﻋﻤﺮﺗﻬﻢ‪ ،‬ﻳﻨﺪﺏ ﻟﻬﻢ‬‫‬‫ﻓﻤﻦ ﻛﺎﻥ ﺑﻤﻜﺔ‬ ‫ﺍﻟﺠﻦ‪،‬‬ ‫‬‫ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﺟﺎﺯ ﻗﺒﻠﻪ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ ﻣﻦ ﻣﺴﺠﺪ‬ ‫ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﻋﻨﺪ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ؛ ﻣﻦ ﻏﺴﻞ‪ ،‬ﻭﺗﻨﻈﻴﻒ‪ ،‬ﻭﺗﺠﺮﺩ ﻋﻦ‬ ‫ﺍﻟﻤﺨﻴﻂ‪ ،‬ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻄﻒ ﺑﺎﻟﺒﻴﺖ ﻓﻼ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺗﺮﻙ‬ ‫ﻃﻮﺍﻓﺎ ﺍﺳﺘﺤﺒﻪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺛﻢ ﻳﻠﺒﻲ ﻟﻠﺤﺞ‪ ،‬ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﻭﻳﺼﻠﻲ ﺑﻬﺎ ﺍﻟﻈﻬﺮ‪،‬‬ ‫ﻣﺤﺮﻣﺎ ﺑﻌﻤﺮﺓ‬ ‫‬‫ﺛﻢ ﻳﻘﻴﻢ ﺣﺘﻰ ﻳﺼﻠﻲ ﺑﻬﺎ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺩﺧﻞ ﻣﻜﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٠/٤‬‬ ‫‪159‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻓﺄﻗﺎﻡ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻟﻢ ﻳﻄﻒ ﻟﻌﻤﺮﺗﻪ ﺣﺘﻰ ﺃﻫ ‪‬ﻞ ﺑﺎﻟﺤﺞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﺧﺮﺝ‬ ‫ﺇﻟﻰ ﻋﺮﻓﺎﺕ؛ ﻓﻘﺪ ﺃﺳﺎﺀ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻻ ﺩﻡ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﻳﺠﺰﻳﻪ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻟﺤﺠﻪ ﻭﻋﻤﺮﺗﻪ)‪.(١‬‬ ‫‪ ٢٢٢‬ا>)‪:. n‬‬ ‫ﻳﺴﻦ ﺍﻟﻤﺒﻴﺖ ﺑﻬﺎ‪ ،‬ﻭﺟﻤﻊ ﺍﻟﺼﻠﻮﺍﺕ ﻓﻴﻬﺎ؛ ﺍﻟﻈﻬﺮ ﻣﻊ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﻟﻤﻐﺮﺏ ﻣﻊ‬ ‫ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﺠﻤﻊ ﺻﻼﺗﻬﻦ ﻓﻲ ﺟﻤﺎﻋﺔ‪،‬‬ ‫ﻭﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﺃﻧﻪ ﺧﺮﺝ ﺇﻟﻰ ﻣﻨﻰ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﺻﻠﻰ ﺑﻬﺎ ﺧﻤﺲ‬ ‫ﺻﻠﻮﺍﺕ«)‪.(٣)(٢‬‬ ‫‪ 2 ٢٢٣‬اء ‪!/‬م ا>)‪:. n‬‬ ‫ﻟﺰﻡ ﻣﻦ ﺑﺎﺕ ﻓﻲ ﻏﻴﺮ ﻣﻨﻰ ﺩﻡ ﺇﻥ ﻟﻢ ﻳﺄﺕ ﻣﻦ ﺑﻌﻴﺪ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ‬ ‫ﺭﺟﻼ ﺃﺗﻰ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺗﻴﺘﻚ ﻳﺎ ﻧﺒﻲ ﺍﷲ ﻣﻦ ﺟﺒﻞ ﻃﻲﺀ‪ ،‬ﻗﺪ ﺃﻛﻠﻠﺖ‬ ‫ﺭﺍﺣﻠﺘﻲ‪ ،‬ﻭﻟﻢ ﺃﺩ ﻉ ‬ ‫ﺟﺒﻼ)‪ (٤‬ﺇﻻ ﻭﻗﻔﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﮊ ‪» :‬ﻣﻦ ﺷﻬﺪ ﺍﻟﺼﻼﺓ ﻣﻌﻨﺎ‪،‬‬ ‫ﻭﻭﻗﻒ ﺑﻌﺮﻓﺔ ﺳﺎﻋﺔ ﻣﻦ ﻟﻴﻞ ﺃﻭ ﻧﻬﺎﺭ؛ ﻓﻘﺪ ﻗﻀﻰ ﺗﻔﺜﻪ‪ ،‬ﻭﺗﻢ ﺣﺠﻪ«)‪.(٥‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٩/٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﺡ)‪.(١٢١٨‬‬ ‫)‪ (٣‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪ ،[١٦٦/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥ ،١٣٢٣/٢‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ »ﺣﺒﻞ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﺤﺎﺀ ﺍﻟﻤﻬﻤﻠﺔ‪ ،‬ﻭﺇﺳﻜﺎﻥ ﺍﻟﻤﻮﺣﺪﺓ‪ :‬ﺃﺣﺪ ﺣﺒﺎﻝ ﺍﻟﺮﻣﻞ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (٤‬ﻓﻲ ﻛﺘﺐ ‪‬‬ ‫ﻣﺎ ﺍﺟﺘﻤﻊ ﻓﺎﺳﺘﻄﺎﻝ ﻭﺍﺭﺗﻔﻊ‪ .‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ]‪.[٧١/٥‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[١٤٢/٢٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻟﻢ ﻳﺪﺭﻙ ﻋﺮﻓﺔ‪ ،‬ﺡ)‪،(١٩٥٠‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ ﺑﺠﻤﻊ ﻓﻘﺪ ﺃﺩﺭﻙ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺡ)‪ ،(٨٩١‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻴﻤﻦ ﻟﻢ ﻳﺪﺭﻙ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻣﻊ‬ ‫ﺍﻹﻣﺎﻡ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﺡ)‪ ،(٣٠٤١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺗﻰ ﻋﺮﻓﺔ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻟﻴﻠﺔ‬ ‫ﺟﻤﻊ‪ ،‬ﺡ)‪ ،(٣٠١٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﺣﺴﻦ ﺻﺤﻴﺢ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪160‬‬ ‫ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﻟﻢ ﺃﺩﻉ ‬ ‫ﺟﺒﻼ ﺇﻻ ﻭﻗﻔﺖ ﻋﻠﻴﻪ«‪ :‬ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﺜﺮﺓ ﻣﺮﻭﺭﻩ ﻋﻠﻰ ﺍﻟﺠﺒﺎﻝ؛‬ ‫ﻟﺒﻌﺪ ﺃﺭﺿﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ‪» :‬ﺷﻬﺪ ﺍﻟﺼﻼﺓ ﻣﻌﻨﺎ«‪ :‬ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻓﻲ ﺍﻟﻤﺰﺩﻟﻔﺔ ﺑﻌﺪ‬ ‫ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻋﺮﻓﺎﺕ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻠﻴﻠﺔ‪ :‬ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺑﺎﻟﻨﻬﺎﺭ‪ :‬ﻧﻬﺎﺭ ﻋﺮﻓﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻗﻒ ﺳﺎﻋﺔ ﻓﻲ ﻋﺮﻓﺔ‪ ،‬ﻭﻟﺤﻖ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻲ‬ ‫ﺍﻟﻤﺰﺩﻟﻔﺔ ﻟﺴﺮﻋﺘﻪ ﻭﺑﻂﺀ ﺍﻹﻣﺎﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﻬﺠﻮﺭ‪.‬‬ ‫ ﻭﻣﻦ ﻣﻜﺚ ﺑﻤﻨﻰ ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻘﺪ ﺑﺎﺕ ﺑﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻀﻰ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻒ ﺃﻭ ﺃﻛﺜﺮ ﻓﻘﺪ ﺑﺎﺕ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻀﻰ ﺍﻷﻛﺜﺮ)‪.(١‬‬ ‫ﻭﻣﻦ ﺑﺎﺕ ﺑﻤﻜﺔ ﻟﻴﻠﺔ ﻋﺮﻓﺔ‪ ،‬ﺛﻢ ﻏﺪﺍ ﺣﺘﻰ ﻣﺮ ﺑﻤﻨﻰ‪ ،‬ﻭﻟﻢ ﻳﺒﺖ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻭﻗﻒ‬ ‫ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﻌﺮﻓﺔ ﻓﻘﺪ ﺃﺳﺎﺀ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ ﻭﻣﻦ ﺫﻫﺐ ﺑﻪ ﺍﻟﻨﻮﻡ ﺃﻭ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻓﻲ ﻣﻨﻰ ﺣﺘﻰ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻓﻼ‬ ‫ﺑﺄﺱ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻣﻐﻠﻮﺏ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻋﻠﻴﻪ ﺩﻡ)‪.(٣‬‬ ‫‪ . ` ٢٢٤‬إ‪ B/ .‬ت‪:‬‬ ‫ﺇﺫﺍ ﺃﺻﺒﺢ ﺻﻠﻰ ﺍﻟﺼﺒﺢ‪ ،‬ﻭﺳﺎﺭ ﺇﻟﻰ ﻋﺮﻓﺎﺕﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻭﻻ ﻳﺠﺎﻭﺯ‬ ‫ﺣﺪﻭﺩ ﻣﻨﻰ ﺣﺘﻰ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻭﻳﺮﺍﻫﺎ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﺠﺒﺎﻝ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٦٦/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪ ،١٧٤/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٨/٢‬‬ ‫‪161‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻭﺣﺪ ﻣﻨﻰ‪ :‬ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ :‬ﺣﻴﺎﺽ ﺍﻟﻤﺎﺀ ﻋﻨﺪ ﻣﺠﻤﻊ ﺍﻟﺠﺒﻞ‬ ‫ﺍﻟﻜﺒﻴﺮ ﻋﻦ ﻳﻤﻴﻦ ﺍﻟﺬﺍﻫﺐ ﻟﻌﺮﻓﺎﺕ)‪.(١‬‬ ‫ ﻓﺈﺫﺍ ﺟﺎﻭﺯﻫﺎ ﻗﺒﻞ ﺍﻟﻄﻠﻮﻉ ﻓﻌﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪.‬‬ ‫ ﻭﻳﻠﺒﻲ ﻭﻫﻮ ﻓﻲ ﺫﻫﺎﺑﻪ ﻣﻦ ﻣﻨﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻟﻴﻚ ﺻﻤﺪﺕ‪ ،‬ﻭﺇﻟﻴﻚ ﻗﺼﺪﺕ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻙ ﺃﺭﺩﺕ‪،‬‬ ‫ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺒﺎﺭﻙ ﻟﻲ ﻓﻲ ﺭﺯﻗﻲ‪ ،‬ﻭﺃﻥ ﺗﻠﻘﻨﻲ ﻓﻲ ﻋﺮﻓﺎﺕ ﺣﺎﺟﺘﻲ‪ ،‬ﻭﺃﻥ ﺗﺒﺎﻫﻲ ﺑﻲ‬ ‫ﻣﻦ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻲ)‪.(٢‬‬ ‫‪ 3 $% ` ٢٢٥‬ا‪ 4‬ب إ‪ 3>d EB/ .‬ا ‪:‬‬ ‫ﺍﻟﺴﻨﺔ‪.‬‬ ‫ ﻓﻘﺪ ﺃﺧﻄﺄ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺩﻡ‪.‬‬ ‫ﻭﺇﻥ ﻏﺪﺍ ﻣﻦ ﻣﻨﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻼ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﻟﻰ ﻋﺮﻓﺎﺕ ﻭﻗﺪ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺧﻄﺐ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻨﺎﺳﻜﻬﻢ‪ ،‬ﻭﻳﺪﻋﻮ‪.‬‬ ‫ ﻭﻳﻨﺰﻝ ﻣﻦ ﺍﻟﻤﻨﺒﺮ ﻟﺘﻘﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ‬ ‫ﻭﺇﻗﺎﻣﺘﻴﻦ‪ ،‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺑﺄﺫﺍﻧﻴﻦ ﻭﺇﻗﺎﻣﺘﻴﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٦٦/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٤/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٦٨ ،١٦٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٧٤/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪162‬‬ ‫ ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪ :‬ﺇﻥ ﺃﺫﻥ ﻟﻠﻌﺼﺮ ﻓﺤﺴﻦ‪.‬‬ ‫ﻭﻳﺼﻠﻲ ﺍﻟﺤﺎﺝ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺃﻭ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺇﻻ ﻓﻴﺴﺎﺭﻩ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﺣﻴﺚ ﺷﺎﺀ‬ ‫ﻣﻊ ﺇﻣﻜﺎﻥ ﻣﺎ ﻫﻮ ﺃﻭﻟﻰ ﺟﺎﺯ)‪.(١‬‬ ‫‪ *7 ٢٢٦‬ا  )` ا‪ iz‬وا‪ B$ o$‬ت‪:‬‬ ‫ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﻓﺮﺩ ﻓﻘﺪ ﺃﺧﻄﺄ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺘﻄﻮﻉ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺃﻓﻀﻞ‪ ،‬ﻭﺗﻌﺠﻴﻞ ﺍﻟﺠﻤﻊ‬ ‫ﺃﻓﻀﻞ ﻟﻠﻮﻗﻮﻑ‪.‬‬ ‫ﻭﻣﻦ ﺃﺩﺭﻙ ﻣﻌﻪ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﻓﻘﺎﻡ ﻳﻘﻀﻲ ﻭﻟﻢ ﻳﻔﺮﻍ ﺣﺘﻰ ﺃﺣﺮﻡ ﺍﻹﻣﺎﻡ ﻟﻠﻌﺼﺮ‬ ‫ﺟﻤﻌﺎ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ‪.‬‬ ‫‬‫ﻓﺴﺪﺕ ﺻﻼﺗﻪ‪ ،‬ﻓﻴﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﻌﺪ ﻓﺮﺍﻍ ﺍﻹﻣﺎﻡ‬ ‫ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻛﺮﻩ ﺃﻥ ﻳﺨﻄﺐ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪،‬‬ ‫ﻭﻳﺨﻄﺐ ﺍﻹﻣﺎﻡ ‬ ‫ﻭﺇﻥ ﻓﻌﻞ ﻭﺻﻠﻰ ﻓﻲ ﺍﻟﻮﻗﺖ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺳﺎﺀ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﻓﻲ ﻏﻴﻢ ﺃﻭ ﺳﺤﺎﺏ ﺛﻢ‬ ‫ﺑﺎﻥ ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﻈﻬﺮ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻌﺼﺮ ﺑﻌﺪﻩ ﺃﻋﺎﺩﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﺆﻡ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻥ‬ ‫ﺍﻹﻣﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﺙ ﺑﻌﺪ ﺍﻟﺨﻄﺒﺔ ﺃﻣﺮ ﻣﻦ ﻳﺼﻠﻲ)‪.(٢‬‬ ‫‪ od ٢٢٧‬ا‪o‬ﻼة‪:‬‬ ‫ ﻳﻘﺼﺮ ﺍﻟﺤﺎﺝ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﻛﺎﻥ ﻣﻜ ‪‬ﻴﺎ؛ ﻷﻥ ﻣﻦ ﻣﻜﺔ ﺇﻟﻰ ﻋﺮﻓﺔ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﺔ‬ ‫ﺃﻣﻴﺎﻝ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﻋﺮﻓﺔ ﻭﻣﻨﻰ ﻭﺟﻤﻊ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻭﻟﻮ ﻟﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‪‬‬ ‫ﻋﺮﻓﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٦٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٧/٤‬‬ ‫‪163‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻭﺍﻟﺤﻖ ﺃﻥ ﺍﻟﺘﻘﺼﻴﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻤﺴﺎﻓﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﺠﺎﻭﺯ ﻭﻃﻨﻪ ﺑﺴﺘﺔ‬ ‫ﻓﺎﻟﻤﻜﻲ ﻳﻘﺼﺮ ﻓﻲ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﺘﻢ ﻓﻲ ﻣﻨﻰ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻊ ﻓﻠﻴﻘﺼﺮ ﻓﻲ‬ ‫‬‫ﺃﻣﻴﺎﻝ‪ ،‬ﻭﻋﻠﻴﻪ؛‬ ‫ﻣﺰﺩﻟﻔﺔ ﻭﻓﻲ ﻣﻨﻰ ﻭﻟﻮ ﻛﺎﻧﺖ ﺩﺍﺧﻞ ﺃﻣﻴﺎﻝ ﻣﻜﺔ؛ ﻷﻧﻪ ﻗﺼﺮ ﺧﺎﺭﺝ ﺍﻷﻣﻴﺎﻝ؛ ﻓﻴﻘﺼﺮ‬ ‫ﺣﺘﻰ ﻳﺘﻢ ﺑﻤﻜﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺑﻌﺪ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﺃﺗﻢ ﺑﻤﻜﺔ‪.‬‬ ‫ ﻭﺑﻴﻦ ﻣﻜﺔ ﻭﻋﺮﻓﺔ‪ :‬ﺍﺛﻨﺎ ﻋﺸﺮ ‬ ‫ﻣﻴﻼ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺣﺪ ﻋﺸﺮ‪.‬‬ ‫ﻭﻻ ﺗﺒﻠﻎ ﻣﻨﻰ ﻧﺼﻒ ﻃﺮﻳﻖ ﻋﺮﻓﺎﺕ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺑﻴﻦ ﻣﻜﺔ ﻭﻣﻨﻰ ﺃﺭﺑﻌﺔ ﺃﻣﻴﺎﻝ‪،‬‬ ‫ﻭﺑﻴﻦ ﻣﻨﻰ ﻭﻋﺮﻓﺔ ﺧﻤﺴﺔ ﺃﻣﻴﺎﻝ)‪.(١‬‬ ‫ﻭﻗﺼﺮﺍ ﻭﻗﻒ ﻟﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺍﻟﺼﻼﺓ‬ ‫‬‫ﺟﻤﻌﺎ‬ ‫ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺃﺧﺬ ﻳﺪﻋﻮ ﺑﻤﺎ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻜﺜﺮ ﻣﻦ ﻗﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﺣﻲ ﻻ ﻳﻤﻮﺕ‪،‬‬‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﻟﻤﻠﻚ ﻭﻟﻪ ﺍﻟﺤﻤﺪ‪ ،‬ﻳﺤﻴﻲ ﻭﻳﻤﻴﺖ ﻭﻫﻮ ‪‬‬ ‫ﺑﻴﺪﻩ ﺍﻟﺨﻴﺮ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ ،‬ﻭﺫﻟﻚ ﺣﺘﻰ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ)‪.(٢‬‬ ‫ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻰ ﺍﻟﻤﻮﻗﻒ ﺑﻌﺮﻓﺔ‪.‬‬ ‫‪ ٢٢٨‬ا‪1d1‬ف ‪:EB$‬‬ ‫ﺣﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ؟‬ ‫ﻳﻨﺪﺏ ﺍﻟﻐﺴﻞ ﻟﻠﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﻥ ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﺃﺟﺰﺃﻩ ﺍﻟﻮﺿﻮﺀ‪.‬‬ ‫ﺍﻟﺠﻨﺐ ﻳﻐﺘﺴﻞ ﻋﻨﺪ‬ ‫ﻭﺍﻟﺠﻨﺐ‪ ،‬ﺇﻻ ﺃﻥ ‬ ‫‬‫ﻭﻳﺠﻮﺯ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻟﻠﺤﺎﺋﺾ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﻳﺘﻴﻤﻢ ﺇﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﻭﺇﻥ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﺃﻭ ﻋﻨﺪ ﺍﻟﻤﺸﻌﺮ ﺃﻭ ﺍﻟﺮﻣﻲ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٠ ،١٦٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧١ ،١٦٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٦٩/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪164‬‬ ‫‪  ٢٢٩‬ن ا‪1d1‬ف ‪:EB$‬‬ ‫ ﻋﺮﻓﺔ ﻛﻠﻬﺎ ﻣﻮﻗﻒ ﺇﻻ ﺑﻄﻦ ﻋﺮﻧﺔﻭﺍﺩﺑﻘﺮﺏ ﺍﻟﻤﺴﺠﺪ ﺑﻌﺮﻓﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺴﺠﺪ ﻋﺮﻧﺔ ﻓﻲ ﻭﺍﺩﻱ ﻋﺮﻧﺔ‪ ،‬ﻛﺬﺍ ﻓﻲ ﺷﺮﺡ ﻏﺮﻳﺐ ﺍﻟﻤﻮﻃﺄ‪.‬‬ ‫ ﻭﻓﻲ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺃﺑﻲ ﺯﻳﺪ‪ :‬ﻋﺮﻧﺔ‪ :‬ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﻹﻣﺎﻡ‪.‬‬ ‫ﻓﻠﻮ ﻭﻗﻒ ﻓﻲ ﻏﻴﺮ ﻋﺮﻓﺔ ﺇﻟﻰ ﺍﻟﻐﺮﻭﺏ ﻓﻼ ﺣﺞ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ ﺩﺧﻠﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺤﺞ ﻋﺮﻓﺔ‪ ،‬ﺃﻭ ﻭﻗﻮﻓﻬﺎ ﻣﻌﻈﻢ ﺍﻟﺤﺞ‪.‬‬ ‫ ﻭﻣﻦ ﻭﻗﻒ ﺑﺒﻄﻦ ﻋﺮﻧﺔ ﻻ ﺣﺞ ﻟﻪ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺗ ‪‬ﻢ ﺣﺠﻪ ﻭﻋﻠﻴﻪ ﺩﻡ)‪.(١‬‬ ‫ﻭﻗﺘﻬﺎ‪:‬‬ ‫ ﻳﻘﻒ ﺍﻟﺤﺎﺝ ﻣﻦ ﺣﻴﻦ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﻟﻰ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﺎﻟﻮﻗﻮﻑ‬ ‫ﺑﻬﺎ ﺇﻟﻰ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻦ ﺃﻓﺎﺽ ﻗﺒﻠﻪ ﻟﻢ ﻳﺘﻢ ﺣﺠﻪ‪.‬‬ ‫‬ ‫ ﺧﻼﻓﺎ ﻟﺒﻌﺾ ﻗﻮﻣﻨﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻭﻳﺪﺭﻙ ﺍﻟﻮﻗﻮﻑ ﻗﺒﻠﻪ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ‬ ‫ﻣﺎﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣﺞ ﻟﻤﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪،‬‬ ‫ﻭﺃﻓﺎﺽ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻭﻳﺪﺭﻙ ﻭﻗ ﺘﺎ ﻳﺠﻮﺯ ﻓﻴﻪ‬ ‫ﺍﻟﻮﻗﻮﻑ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٧ :١٧٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٧ ،١٧٦ ،١٧٠‬‬ ‫‪165‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫‪ ` ٢٣٠‬أدرك ‪1‬م ‪ 2 EB/‬ءا ` ا‪ 3>d \U‬د‪1-‬ل و‪ nd‬ا‪c‬ب‪:‬‬ ‫ ﻗﺪﺭ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ‬ ‫ﺃﻛﺒﺮ« ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﻟﺤﺞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻮ ﺃﺩﺭﻙ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺃﻗﻞ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻧﺎ ﺛﻼﺙ ﺗﺴﺒﻴﺤﺎﺕ‪.‬‬ ‫ ﻭﺇﻥ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻭﻟﻢ ﻳﻘﻒ ﺑﻬﺎ ﻓﺎﺗﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻭﻗﻒ ﺑﻌﺪ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﻟﺤﻖ ﻣﻊ ﺍﻟﻨﺎﺱ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‬ ‫ﺑﻤﺰﺩﻟﻔﺔ ﻓﻘﺪ ﺃﺩﺭﻙ ﻋﺮﻓﺔ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻭﺷﻬﺪ ﺍﻟﺼﻼﺓ ﻣﻌﻨﺎ«)‪.(١‬‬ ‫‪ ;% B ` *7 ٢٣١‬ا‪1d1‬ف ‪:EB$‬‬ ‫ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻓﺮﺽ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻻ ﺣﺞ ﻟﻤﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺒﺮ‬ ‫ﺑﺪﻡ‪ ،‬ﻭﻻ ﺣﺞ ﻟﻤﻔﺴﺪﻩ)‪.(٢‬‬ ‫‪ ٢٣٢‬و` ‪ ;% B‬ا‪1d1‬ف ‪ i‬و‪: 7 1‬‬ ‫ﻛﻤﻦ ﺃﻏﻤﻲ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻧﺎﻡ‪ ،‬ﺃﻭ ﺳﻜﺮ‪ ،‬ﺃﻭ ﺃﺣﺼﺮ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺣﺘﻰ‬ ‫ﻗﻀﺖ ﺃﻳﺎﻡ ﻣﻨﻰ )‪:(١٣ ،١٢ ،١١‬‬ ‫ ﻗﻴﻞ‪ :‬ﺣﺠﻪ ﺗﺎﻡ‪ ،‬ﻭﻻ ﻳﺨﺮﺟﻮﻥ ﺇﻟﻰ ﻣﻜﺔ ﺣﺘﻰ ﻳﺰﻭﺭﻭﺍ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٧٧/٤‬ﻭﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.١٧٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪166‬‬ ‫ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻤﻦ ﻟﻢ ﻳﻘﻒ ﺑﻌﺮﻓﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻳﻠﺰﻡ ﻟﺘﺮﻙ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ﺩﻡ‪ ،‬ﻭﻟﺘﺄﺧﻴﺮ ﺍﻟﺤﻠﻖﺩﻡ‪ ،‬ﻭﻟﻜﻞ‬ ‫ﺟﻤﺮﺓ ﺩﻡ‪ .‬ﺃﻣﺎ ﺗﺄﺧﻴﺮ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ ﺇﺫﺍ ﻗﻀﺎﻩ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻗﻀﻲ‬ ‫ﻋﻨﻪ ﺍﻟﺰﻳﺎﺭﺓ)‪.(١‬‬ ‫‬ ‫‪: N$‬‬ ‫‪ ٢٣٣‬و` أ‪ B‬ض وأدرك‬ ‫ﻓﻠﻪ ﺣﺞ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫‪  ` ٢٣٤‬ت ‪ !$‬ا‪1d1‬ف و‪:; % 3>d‬‬ ‫ﻗﻀﻰ ﻋﻨﻪ ﻭﻟﻴﻪ ﺍﻟﻤﻨﺎﺳﻚ)‪.(٢‬‬ ‫‪ V ` ٢٣٥‬م ‪ .7 EB$‬أ‪ B‬ض ا س وا‪ !$ ;>V‬ا‪c‬وب‪:‬‬ ‫ﻭﻳﻠﺒﻲ‪ ،‬ﻭﻳﻄﻠﺐ ﺣﻮﺍﺋﺠﻪ‪ ،‬ﻭﻳﺴﺘﻐﻔﺮ ﻟﻤﺎ ﺿﻴﻌﻪ ﻣﻦ ﺃﻣﺮ‬ ‫ﻳﺪﻋﻮ ﻭﻳﺘﻀﺮﻉ‪ ،‬‬ ‫‬ ‫ﺴﺘﻴﻘﻈﺎ‪ ،‬ﺛﻢ ﻳﻠﺤﻖ ﺑﺎﻟﺤﺠﻴﺞ ﺇﻟﻰ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪،‬‬ ‫ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﻟﻰ ﺍﻟﻌﺘﻤﺔ ﻣ‬ ‫ﻭﻋﻠﻴﻪ ﺷﺎﺓ ﺳﻤﻴﻨﺔ)‪.(٣‬‬ ‫‪ ٢٣٦‬و` ار‪ 3>d !%‬ا‪c‬وب ‪1‬م ‪:EB/‬‬ ‫ﻭﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺃﻧﻪ ﻏﻴﺮ ﺗﺎﻡ ﺇﻥ‬ ‫ﻟﻢ ﻳﻨﻔﻌﻪ ﻭﻗﻮﻓﻪ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪ ﺑﻌﺪﻩ‪ ،‬ﻓﺨﻼﻑ‪ ،‬‬ ‫ﻟﻢ ﻳﺰﺭ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٧٣/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٩ ،١٣٢٨/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٤/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٤/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٤ ،١٧٣/٤‬‬ ‫‪167‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫‪ ٢٣٧‬إذا ‪ x't‬ا ج ‪1d1B‬ا ‪: i1 )t (B EB$‬‬ ‫ﻟﻮ ﺷﻬﺪ ﻭﺍﺣﺪ ﺑﺮﺅﻳﺔ ﻫﻼﻝ ﺫﻱ ﺍﻟﺤﺠﺔ ﻓﺮﺩﺕ ﺷﻬﺎﺩﺗﻪ؛ ﻳﻘﻒ ﺑﻌﺮﻓﺔ‪،‬‬ ‫ﻭﻳﻘﻀﻲ ﺍﻟﻤﻨﺎﺳﻚ ﻓﻲ ﺃﻭﻗﺎﺗﻬﺎ ﺑﺤﺴﺐ ﺭﺅﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻔﻮﻥ ﺑﻌﺪﻩ)‪.(١‬‬ ‫‪ ٢٣٨‬وإن ‪1d !iQ‬م  ‪i‬ﻼل و‪1‬ا أ‪ ،*iLV‬أو ‪1 d‬ا‪ :‬ا‪:  ;>Q‬‬ ‫ﺃﻋﺎﺩ ﺍﻟﻨﺎﺱ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﺃﺩﺭﻛﻮﺍ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﻤﻮﺍ ﻭﻗﻮﻓﻬﻢ ﺇﻟﻰ ﺍﻟﻐﺮﻭﺏ‪،‬‬ ‫ﻭﻳﻔﻴﻀﻮﻥ ﻟﻠﻤﺰﺩﻟﻔﺔ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﻮﺍ ﺍﻟﻔﺠﺮ ﻭﺫﻛﺮﻭﺍ ﺍﷲ ﻋﻨﺪﻫﺎ ﺩﻓﻌﻮﺍ ﺇﻟﻰ ﻣﻨﻰ ﻟﻠﺮﻣﻲ‬ ‫‬ ‫ﻋﻨﺪ ﺍﻟﻄﻠﻮﻉ‪ ،‬ﺛﻢ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻰ ﻋﺮﻓﺎﺕ ﻭﻳﻌﻴﺪﻭﻥ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ ٢٣٩‬إذا ‪1Z't‬ا  ‪1d1B )-p‬ا ‪1 (B‬م ا‪:Q $‬‬ ‫ﺃﺟﺰﺃﻫﻢ ﺫﻟﻚ‪ ،‬ﻭﻳﻤﻀﻮﻥ ﺣﺠﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﺗﺒﻴﻦ ﻟﻬﻢ ﺍﻟﻐﻠﻂ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺃﻭ ﻓﻲ‬ ‫ﺣﺎﻝ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻻ ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ ﺑﻴﻦ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ)‪.(٣‬‬ ‫‪ ٢٤٠‬إذا ‪1Z't‬ا ‪ (B‬ا"!*؛ ‪1d1B‬ا ‪1 (B‬م ا‪:` W‬‬ ‫ ﻟﻢ ﻳﺠﺰﻫﻢ‪.‬‬ ‫ ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺳﺤﻨﻮﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻹﺟﺰﺍﺀ)‪.(٤‬‬ ‫‪ ٢٤١‬ا د‪ E')) E‬ا( ‪:‬‬ ‫ﻭﻳﺴﻤﻰ‬ ‫ﺍﺳﻢ ﻟﻠﺠﺒﻞ ﻓﻴﻪ‪ ،‬‬ ‫ﺟﻤﻊ‪ :‬ﺍﺳﻤﺎﻥ ﻟﻠﻤﻜﺎﻥ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﻤﺸﻌﺮ ‬ ‫ﺍﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﺃﻭ ‬ ‫ﻗﺰﺡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٨/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٩ ،١٧٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪168‬‬ ‫‬‫‬‫‬ ‫ﻲ ﻋﺮﻓﺎﺕ ﺇﻟﻰ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺤﻴﺎﺽ‪،‬‬ ‫ﻭﺣﺪ ﺟﻤﻊ‪ :‬ﻣﻦ ﻟﺪﻥ ﺧﺮﻭﺝ ﻣﻦ ﻣﺄﺯ ﻣ ‬ ‫ﻭﻫﻲ ﻣﺠﺘﻤﻊ ﻣﺎﺀ‪ ،‬ﻭﺍﻟﻤﺄﺯﻣﺎﻥ ﺗﺜﻨﻴﺔ ﻣﺄﺯﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻀﻴﻖ ﺑﻴﻦ ﺟﺒﻠﻴﻦ‪.‬‬ ‫ ﻗﺎﻝ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﻭﻣﻨﻪ ﺳﻤﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺑﻴﻦ ﺍﻟﻤﺸﻌﺮ ﻭﻋﺮﻓﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﻟﻠﺨﻤﻲ‪ :‬ﺍﻟﻤﺄﺯﻣﺎﻥ‪ :‬ﺟﺒﻼﻥ ﻣﺎ ﺑﻴﻦ ﻋﺮﻓﺔ ﻭﻣﻨﻰ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﺍﻟﻤﺄﺯﻡ ﻣﻀﻴﻖ ﺑﻴﻦ ﺟﻤﻊ ﻭﻋﺮﻓﺔ‪.‬‬ ‫‬ ‫ﻣﺤﺴﺮ ﻣﻦ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺍﻟﻤﺄﺯﻣﺎﻥ ﻭﻻ ﻭﺍﺩﻱ‬ ‫‬ ‫ﺍﻷﺧﺬ ﺑﻪ‪ ،‬ﺭﺟﻊ ﻋﻨﻪ ﻗﺎﺋﻠﻪ)‪.(١‬‬ ‫ﻳﺠﻮﺯ‬ ‫‬‫ﺑﺬﻟﻚ ﺑﺎﻃﻞ ﻭﻣﺘﺮﻭﻙ‪ ،‬ﻻ‬ ‫ﻭﻗﺘﻬﺎ‪:‬‬ ‫ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻳﻔﻴﻀﻮﻥ ﻣﻦ ﻋﺮﻓﺎﺕ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺨﺎﻟﻔﻬﻢ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻓﺄﻓﺎﺽ ﻣﻨﻬﺎ ﺑﻌﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﻓﻴﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺇﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﺃﻥ ﻳﻔﻴﺾ ﻣﻦ ﻋﺮﻓﺎﺕ ﺇﻟﻰ ﺍﻟﻤﺰﺩﻟﻔﺔ ﺑﻼ‬ ‫ﺇﺑﻄﺎﺀ ﻭﻻ ﻣﺸﻲ ﺳﺮﻳﻊ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺪﻓﻌﻮﺍ ﻣﻦ ﻋﺮﻓﺎﺕ ﺣﺘﻰ ﻳﺪﻓﻊ ﺍﻹﻣﺎﻡ‪،‬‬ ‫ﻓﺈﻧﻬﺎﻳﻌﻨﻲ ﺍﻹﻓﺎﺿﺔﺳﻨﺔ«)‪.(٢‬‬ ‫ﻭﺟﺪ ﻓﺠﻮ ﺓ ﻧﺺ«)‪.(٤)(٣‬‬ ‫‬‫ﺍﻟﻌ ﻨﻖ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻭﻛﺎﻥ ﮊ ‪» :‬ﻳﺴﻴﺮ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٨/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺡ)‪ ،(٩٠٤٩‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﺣﺰﻡ ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺤﻠﻰ ]‪.[١١٧/٥‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻴﺮ ﺇﺫﺍ ﺩﻓﻊ ﻣﻦ ﻋﺮﻓﺔ‪ ،‬ﺡ)‪ ،(١٦٦٦‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﻭ»ﺍﻟﻌ ﻨﻖ«‪ :‬ﺍﻟﺴﻴﺮ ﺍﻟﺴﺮﻳﻊ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫‬‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻋﺮﻓﺎﺕ ﺇﻟﻰ ﺍﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﺡ)‪.(١٢٨٦‬‬ ‫ﺧﺎﻟﻴﺎ‬ ‫‬‫ﻣﺎ ﺑﻴﻦ ﺍﻹﺑﻄﺎﺀ ﻭﺍﻹﺳﺮﺍﻉ ﻓﻮﻕ ﺍﻟﻤﺸﻲ؛ ﺃﻱ‪ :‬ﻳﺴﻴﺮ ﺍﻟﺴﻴﺮ ﺍﻟﻌﻨﻖ‪» ،‬ﻓﺠﻮﺓ«‪ :‬ﺃﻱ ﺳﻌﺔ ﻭﻣﻜﺎ ﻧﺎ‬ ‫ﺳﻴﺮﺍ ﺃﺳﺮﻉ‪ ،‬ﻭﺣﺮﻙ ﺍﻟﻨﺎﻗﺔ‬ ‫‬‫»ﻧﺺ«‪ :‬ﺃﻱ ﺳﺎﺭ‬‫ﻋﻦ ﺍﻟﻤﺎﺭﺓ‪ ،‬ﻭﺍﻟﻔﺠﻮﺓ‪ :‬ﺍﻟﻔﺮﺟﺔ ﺑﻴﻦ ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬‬ ‫ﻳﺴﺘﺨﺮﺝ ﺃﻗﺼﻰ ﺳﻴﺮﻫﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ ]‪.[٤٠١/٥‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٨٠ ،١٧٩/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٦/٢‬‬ ‫‪169‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻭﻳﻘﻮﻝ ﻭﻫﻮ ﻓﻲ ﻃﺮﻳﻘﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻟﻴﻚ ﺃﻓﻀﺖ‪ ،‬ﻭﺇﻟﻴﻚ ﻗﺼﺪﺕ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻙ‬ ‫ﺃﺭﺩﺕ‪ ،‬ﻭﻣﻦ ﻋﺬﺍﺑﻚ ﺃﺷﻔﻘﺖ«‪ ،‬ﻭﻳﺒﻴﺖ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻨﻬﺎ ﻗﺒﻞ ﻃﻠﻮﻉ‬ ‫ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﻣﻨﻰ ﻟﺮﻣﻲ ﺍﻟﺠﻤﺮﺍﺕ‪ ،‬ﻭﻣﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﻏﺮﻭﺏ ﺷﻤﺲ ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻓﻼ ﺣﺞ ﻟﻪ‪.‬‬ ‫‪  ٢٤٢‬ن ا‪1d1‬ف   د‪:E‬‬ ‫ ﻣﺰﺩﻟﻔﺔﺟﻤﻊﻛﻠﻪ ﻣﻮﻗﻒ‪ ،‬ﺇﻻ ﺑﻄﻦ ﻣﺤﺴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﻮﻗﻮﻑ ﻓﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻣﻨﻰ)‪.(١‬‬ ‫‪ ٢٤٣‬أ‪ /‬ل ‪1‬م ا د‪:E‬‬ ‫ﺇﺫﺍ ﺃﺗﻰ ﺇﻟﻰ ﺍﻟﻤﺰﺩﻟﻔﺔ ﻓﻠﻴﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻫﺬﺍ ﺟ ﻤﻊ ﻓﺎﺟﻤﻊ ﻟﻲ ﻓﻴﻬﺎ ﺟﻮﺍﻣﻊ‬ ‫ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻳﺠﺘﻬﺪ ﻓﻲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻠﺒﻴﺔ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻓﺄﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻻ ﺗﻐﻠﻖ ﺗﻠﻚ‬ ‫ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻗﺎﻝ ‪] ﴾ T S R Q P ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪،[١٩٨ :‬‬ ‫ﻭﺍﻟﻤﺸﻌﺮ ﻫﻮ‪ :‬ﺟﺒﻞ ﻓﻲ ﺟﻤﻊ‪ ،‬ﻳﺴﺘﺤﺐ ﺍﻟﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺟﻤﻊ ﻛﻠﻬﺎ ﻗﺮﻳﺐ ﻣﻦ‬ ‫ﺮﺑﺎ ﻣﻦ ﺍﻟﺠﺒﻞ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﺍﻟﺠﺒﻞ‪ ،‬ﻓﻴﺠﺰﺉ ﻛﻞ ﻣﻮﺿﻊ ﻣﻨﻪ‪ ،‬ﻟﻜﻦ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﻗ ‬ ‫ﺃﺣﺴﻦ)‪.(٢‬‬ ‫‪ ٢٤٤‬ا  )` ا‪o‬ﻼ‪:`)%‬‬ ‫ ﻳﺠﻤﻊ ﻣﻊ ﺍﻹﻣﺎﻡ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻫﻲ ﺳﻨﺔ ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ ﻭﺇﻗﺎﻣﺘﻴﻦ‪،‬‬ ‫ﻟﻠﺴﻨﺔ‪ ،‬ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺃﻓﺮﺩ ﻓﻼ ﺑﺄﺱ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﻣﺨﺎﻟﻒ ‪‬‬ ‫‬ ‫ﻣﺤﺴﺮ‪ :‬ﻭﺍﺩﻱ ﻗﺮﺏ ﺍﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﺳ ‪‬ﻤﻲ ﺑﺬﻟﻚ ﻷﻥ ﻓﻴﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﺣﺴﺮ ﻓﻴﻪ؛ ﺃﻱ‪ :‬ﺃﻋﻴﻲ ﻓﻴﻪ‪،‬‬‫)‪(١‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻴﻪ ﺃﻫﻞ ﻣﻜﺔ‪ :‬ﻭﺍﺩﻱ ﺍﻟﻨﺎﺭ؛ ﻷﻥ ‬ ‫ﺭﺟﻼ ﺍﺻﻄﺎﺩ ﻓﻴﻪ ﻓﻨﺰﻟﺖ ﻧﺎﺭ ﻓﺄﺣﺮﻗﺘﻪ‪ .‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪،١٦٧/٤‬‬‫‬ ‫‪.[١٨٧‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[١٨١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪170‬‬ ‫ﺑﺴﻨﺔ ﺍﻟﻤﻐﺮﺏ‪.‬‬ ‫ ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪ :‬ﺃﻧﻪ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ‬ ‫ ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻳﻔﺼﻞ ﺑﻨﻔﻞ‪.‬‬ ‫‪ ٢٤٥‬وا‪ ]>C (B #'-‬ا   د‪:E‬‬ ‫ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻫﻮ ﺑﺴﺒﺐ ﺍﻟﺴﻔﺮ‪.‬‬ ‫ ﻭﻗﺎﻟﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ ﺑﺴﺒﺐ ﺍﻟﻨ‪‬ﺴﻚ‪.‬‬ ‫ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻤﻐﺮﺏ ﻭﺣﺪﻩ‪ ،‬ﺃﻭ ﻣﻊ ﺍﻟﻌﺸﺎﺀ ﻗﺒﻞ ﺇﺗﻴﺎﻥ ﺟﻤﻊ ﻻ ﻟﺨﻮﻑ ﻣﻦ‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪:‬‬ ‫ ﺃﺟﺰﺃﺗﻪ ﺻﻼﺗﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺮﻩ ﻓﻌﻠﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻡ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﺧﻼﻑ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﺻﻼﻫﻤﺎ ﺧﻮﻓﺎ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻗﺒﻞ ﻭﺻﻮﻝ ﺟﻤﻊ‪ ،‬ﺃﻭ ﺧﻮﻓﺎ ﻣﻦ‬ ‫ﺍﻧﺘﺼﺎﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻭ ﻣﻦ ﻣﻀﻰ ﺛﻠﺜﻪ‪:‬‬ ‫ ﻓﺈﻧﻪ ﺗﺠﺰﻳﻪ ﺑﻼ ﻛﺮﺍﻫﻴﺔ‪.‬‬ ‫ﻓﻠﻴﺼﻞ ﺍﻟﻤﻐﺮﺏ ﺇﺫﺍ ﻫﺒﻂ ﻣﻦ ﺑﻄﻦ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺧﺎﻑ ﺫﻫﺎﺏ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ‬ ‫ﻋﺮﻧﺔ‪ ،‬ﻭﻳﺆﺧﺮ ﺍﻟﻌﺸﺎﺀ ﺣﺘﻰ ﻳﺼﻠﻴﻬﺎ ﺑﺠﻤﻊ ﻗﺒﻞ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪.‬‬ ‫ ﻭﺇﻥ ﺧﺎﻑ ﺍﻧﺘﺼﺎﻓﻪ ﻗﺒﻞ ﺟﻤﻊ ﻓﻠﻴﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺇﺫﺍ ﻫﺒﻂ ﻣﻦ‬ ‫ﺑﻄﻦ ﻋﺮﻧﺔ‪ ،‬ﺃﻭ ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪.‬‬ ‫ ﻭ ﺫﻛﺮ ﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺟﻤﻊ ‬ ‫ﺑﻌﺮﻧﺔ ﻓﻤﻜﺮﻭﻩ ﺑﻼ ﺇﻋﺎﺩﺓ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٧ ،١٨٦ ،١٨١/٤‬‬ ‫‪171‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫‪ ٢٤٦‬ا>)‪   n‬د‪:E‬‬ ‫ﻳﺒﻴﺖ ﺍﻟﺤﺎﺝ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﻭﻳﺠﻤﻊ ﻣﻨﻬﺎ ﺳﺒﻌﻴﻦ ﺣﺼﺎﺓ ﺑﺤﺠﻢ ﺍﻟﺒﻨﺪﻗﺔ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺟﻤﻌﻬﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﻣﻦ ﺭﻣﻰ ﺑﻜﺒﺎﺭ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻳﻐﺴﻠﻬﺎ ﻛﻤﺎ ﻏﺴﻠﻬﺎ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻫﻮ ﺳﻨﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺘﺮﻙ‬ ‫ﻓﻘﺪ ﺧﺎﻟﻒ ‪‬‬ ‫ﻏﺴﻠﻬﺎ)‪.(١‬‬ ‫‪% ٢٤٧‬ك ا>)‪   n‬د‪:E‬‬ ‫ ﻟﺰﻡ ﻣﻦ ﺗﺮﻙ ﺍﻟﻤﺒﻴﺖ ﺑﻬﺎ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺒﻴﺖ ﺑﻬﺎ ﻓﺮﺽ ﻻ ﺣﺞ ﻟﺘﺎﺭﻛﻪ‪ ،‬ﻭﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ‪ :‬ﻻ ﺣﺞ ﻟﻪ‪ ،‬ﻭﻟﻴﺠﻌﻠﻪ ﻋﻤﺮﺓ‪ ،‬ﻭﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻭﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻭﻗﻒ ﻓﻴﻬﺎ ‬ ‫ﻟﻴﻼ ﻭﺩﻓﻊ ﻗﺒﻞ ﺍﻟﺼﺒﺢ ﻓﺤﺠﻪ ﺗﺎﻡ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺞ ﻟﻪ‪ ،‬ﻭﺃﺟﻴﺰ ‪‬‬ ‫ﻟﻠﻀﻌﻔﺎﺀ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﺟﻤﻊ ﻓﻲ ﺍﻟﻠﻴﻞ)‪.(٢‬‬ ‫‪!d ` ٢٤٨‬م ‪:2 E') .‬‬ ‫ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﻭﻳﻘﻒ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪ ،‬ﻓﺈﻥ ﺃﺻﺒﺢ ﺑﻤﻨﻰ ﻓﻌﻠﻴﻪ ﺩﻡ)‪.(٣‬‬ ‫‪    #" * ` ٢٤٩‬ا س ‪ !$‬و‪:EB$ ;B1d‬‬ ‫ ﺗﻠﺰﻣﻪ ﺷﺎﺓ‪ ،‬ﻭﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﺃﺳﺎﺀ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٣/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪172‬‬ ‫ ﻭﻓﻲ ﻗﻮﻝ‪ :‬ﻓﺴﺪ ﺣﺠﻪ)‪.(١‬‬ ‫‬ ‫‪ E/ C #d1B $2‬و‪ !$ 1‬ا  ‪ !/‬ا>‪:u$‬‬ ‫‪ ` ٢٥٠‬أدرك‬ ‫ﻓﻼ ﺩﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺩﺭﻙ ﻣﻦ ﻭﻗﺖ ﺍﻟﻮﻗﻮﻑ ﻓﻴﻪ ﺷﻴ ﺌﺎ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻋﻨﺪ‬ ‫ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺠﺪ ﻓﻴﻪ ﺃﺣﺪﺍ)‪.(٢‬‬ ‫‪! * ` ٢٥١‬رك و‪:2 E')B1d‬‬ ‫ﻭﻳﺤﺮﻡ ﺑﻌﻤﺮﺓ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ ﻭﺍﻟﺤﺞ ﻣﻦ‬ ‫ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻻ ﺣﺞ ﻟﻪ‪ ،‬‬ ‫ﻗﺎﺑﻞ‪.‬‬ ‫ﻭﻳﻌﻴﺪ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﻬﺪﻱ‪.‬‬‫‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻫﺪﻱ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﺍﻟﺒﺎﻗﻲ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ ﺣﺘﻰ ﻳﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﻞ ﻟﻪ ﺫﻟﻚ ﺑﻌﺪﻣﺎ ﻳﺤﻠﻖ ﺃﻭ ﻳﻘﺼﺮ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺒﺎﻗﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﻢ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﺤﺞ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻟﻪ ﻓﻴﻪ‬ ‫‬ ‫ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ)‪.(٣‬‬ ‫‪‰B ٢٥٢‬ذا  ت   د‪ E‬و|' ا  ‪: i‬‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺟﺒﻞ‬ ‫ﻋﺠﻞ ﺑﺼﻼﺗﻪ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ‪ ،‬ﺛﻢ ﻳﻘﻒ ﺳﺎﻋﺔ ‬ ‫ﻳﺴ ‪‬ﻤﻰ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻟﺬﻛﺮ ﺍﷲ ﻭﺍﻟﺘﻠﺒﻴﺔ ﻭﺍﻟﺪﻋﺎﺀ؛ ﻟﻘﻮﻟﻪ ‪M L ﴿ : 4‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٨٦ ،١٨٤/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪.[١٣٧٢ ،١٣٢٦/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٧٧/٤‬‬ ‫‪173‬‬‫ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫‪] ﴾ T S R Q P O N‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٨ :‬ﻓﺈﻥ ﻭﻗﻒ‬ ‫ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺟﻤﻊ ﻭﻟﻢ ﻳﻘﺮﺏ ﺍﻟﺠﺒﻞ ﺟﺎﺯ‪ ،‬ﻭﻳﺪﻋﻮ ﺑﻤﺎ ﺩﻋﺎ ﺑﻪ ﻋﻠﻰ ﺍﻟﺼﻔﺎ‬ ‫ﻭﺍﻟﻤﺮﻭﺓ‪.‬‬ ‫ ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺍﷲ ﻋﻨﺪ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﺑﻞ ﺻﻠﻰ ﻭﻣﻀﻰ؛ ﻓﻌﻠﻴﻪ ﺩﻡ؛ ﻷﻧﻪ‬ ‫ﺧﺎﻟﻒ ﺳﻨﺔ ﻳﺠﺒﺮﻫﺎ ﺩﻡ‪.‬‬ ‫ﻣﺮ ﺑﺎﻟﻤﺸﻌﺮ ﻭﺣﻂ ﺑﻪ ﺭﺣﻠﻪ ﻭﻣﻀﻰ ﻓﻼ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫‪ ٢٥٣‬و` أ‪ B‬ض ‪ 3>d‬أن ‪ ('o‬ا ‪:‬‬ ‫ﻭﻳﺼﻠﻲ ﻓﻴﻪ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﻟﺰﻣﻪ ﺩﻡ‪ ،‬ﻭﻟﻮ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺟﻊ ‬ ‫ﻭﻣﻦ ﺟﺎﻭﺯﻩ ﺇﻟﻰ ﺑﻄﻦ ﻣﺤﺴﺮ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻌﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻣﻦ ﻟﺤﻖ ﺍﻟﻮﻗﻮﻑ‬ ‫ﺑﺠﻤﻊ ﻭﻟﻢ ﻳﺼ ‪‬ﻞ ﺍﻟﺼﺒﺢ ﻣﻊ ﺍﻹﻣﺎﻡ ﺗ ‪‬ﻢ ﺣﺠﻪ‪ ،‬ﻭﻣﻦ ﺃﺻﺒﺢ ﺑﻤﻨﻰ ﻓﺪﻡ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ‬ ‫ﺇﻟﻰ ﺟﻤﻊ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻼ ﺩﻡ‪.‬‬ ‫ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻭﺃﻓﺎﺽ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ﻛﺮﻩ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫‪ 3Lt ٢٥٤‬ا د‪:E‬‬ ‫ﺟﻨﺒﺎ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﺃﺟﺰﺃﻩ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻐﺘﺴﻞ ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﺫﺍ ﺃﺻﺒﺢ ‬ ‫ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﻋﻦ ﻏﺴﻞ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻭﺇﻥ ﻧﺎﻡ ﺑﻌﺪ ﺍﻏﺘﺴﺎﻟﻪ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﺃﻋﺎﺩﻩ ﻋﻠﻰ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻨﺪﺏ‪ ،‬ﻓﺈﻥ ﻏﺴﻞ ﺍﻟﻤﺰﺩﻟﻔﺔ ﻣﻨﺪﻭﺏ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٦ ،١٨٤ ،١٨٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٥/٤‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ]‪.[١٨٥ ،١٨٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪174‬‬ ‫‪ ٢٥٥‬اﻹ‪ ` E€ B‬ا د‪:E‬‬ ‫ﺭﻭﻳﺪﺍ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺘﻠﺒﻴﺔ ﺣﺘﻰ ﻳﺄﺗﻮﺍ ﻣﻨﻰ ﻭﺟﻤﺮﺓ‬ ‫‬‫ﺭﻭﻳﺪﺍ‬ ‫‬‫ﻭﻫﻲ ﺳﻨﺔ‪ ،‬ﻭﻳﺴﻴﺮﻭﻥ‬ ‫ﺍﻟﻌﻘﺒﺔ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺻﻠﻰ ﺍﻟﻔﺠﺮ ﺑﻐﻠﺲ ﻓﻲ ﺟﻤﻊ‪ ،‬ﻭﺭﻛﺐ ﻧﺎﻗﺘﻪ‬ ‫ﺣﺘﻰ ﺃﺗﻰ ﺍﻟﻤﺸﻌﺮﺃﻱ‪ :‬ﻗﺰﺡﻓﺪﻋﺎ‪ ،‬ﻭﻛﺒ‪‬ﺮ‪ ،‬ﻭﻫﻠ‪‬ﻞ‪ ،‬ﺣﺘﻰ ﺃﺳﻔﺮ«)‪.(٢)(١‬‬ ‫‪ ٢٥٦‬و` * ‪ .7 u‬أ‪ ndQ‬ا‪:\U‬‬ ‫ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪.‬‬ ‫ﺍﻟﺴﻨﺔ)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﺃﺳﺎﺀ ﺑﻤﺨﺎﻟﻔﺘﻪ ‪‬‬ ‫ﻭﺍﻟﺨﺎﺋﻒ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﺒﺢ ﺑﺠﻤﻊ‪ ،‬ﻭﻳﻘﻒ ﺑﻌﺪ ﺍﻟﻄﻠﻮﻉ)‪.(٤‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﺡ)‪.(١٢١٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٣/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[١٨٤ ،١٨٣/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٢٨/٢‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[١٨٥/٤‬‬ ‫‪175‬‬ ‫ا‪$‬ة‬ ‫‪ #$% ٢٥٧‬ا‪$‬ة‪:‬‬ ‫ﻓﻲ ﺍﻟﻠﻐﺔﺑﻀﻢ ﺍﻟﻌﻴﻦ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻴﻢ‪ :‬ﺍﻟﻘﺼﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻳﺎﺭﺓ)‪.(١‬‬ ‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺑﺈﺣﺮﺍﻡ)‪.(٢‬‬ ‫‪ *7 ٢٥٨‬ا‪$‬ة‪:‬‬ ‫ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﺮﺓ ﻓﺮﺽ ﻛﺎﻟﺤﺞ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪.‬‬ ‫ ﻭﺫﻫﺐ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﻌﺒﻲ ﻭﻣﺎﻟﻚ ﺇﻟﻰ ﺃﻧﻬﺎ ﺳﻨﺔ ﺣﺴﻨﺔ ﻣﺮﻏﺐ ﻓﻴﻬﺎ‪.‬‬ ‫ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﺳﻨﺔ ﻏﻴﺮ ﻣﺘﺄﻛﺪﺓ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﺃﻧﻬﺎ ﺳﻨﺔ؛ ﻛﻤﺎﻟﻚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‪:‬‬ ‫ﺳﻤﻌﻨﺎ ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٦/٤‬‬ ‫)‪ (٢‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ﻋﻠﻰ ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺪﺭﺩﻳﺮ ]‪.[٢/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٦/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٢٨/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪ ،[١٣٠١/٢‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‬ ‫]‪ ،[١٠٠ ،٩٩ ،٧٤ ،٧٣/٢٣‬ﻟﻤﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ‪١٩٨٨ ،‬ﻡ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪176‬‬ ‫‪ 3NB ٢٥٩‬ا‪$‬ة و))‪ E‬ا!‪1-‬ل ‪: i)B‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺍﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﻌﻤﺮﺓ ﻛﻔﺎﺭﺓ ﻟﻤﺎ ﺑﻴﻨﻬﻤﺎ«)‪.(١‬‬ ‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻤﺮﺓ ﻗﺎﻝ ﻓﻲ ﺁﺧﺮ ﻛﻼﻣﻪ‪ :‬ﻟﺒﻴﻚ ﺑﻌﻤﺮﺓ ﺗﻤﺎﻣﻬﺎ ﻭﺑﻼﻏﻬﺎ ﻋﻠﻴﻚ)‪.(٢‬‬ ‫ﻭﻳﺴﺘﺤﺐ ﻟﻠﻤﻌﺘﻤﺮ ﺃﻥ ﻳﻘﻴﻢ ﺑﻤﻜﺔ ﺛﻼﺛﺎ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﻗﺎﻡ ﺛﻼﺛﺎ‪ ،‬ﻭﺇﻥ‬ ‫‬ ‫ﺭﺟﻊ ﻗﺒﻞ ﺫﻟﻚ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ ﻭﻓﻀﻠﻬﺎ‪ ،‬ﺡ)‪ ،(١٧٧٣‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻓﻲ ﻓﻀﻞ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﻋﺮﻓﺔ ﺡ)‪.(١٣٤٩‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٣٠١/٢‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٩/٢٣‬‬ ‫‪177‬‬ ‫و‪12‬ه أداء ا‪$‬ة‬ ‫‪ ٢٦٠‬ا‪ ;21‬اﻷول‪ :‬إ‪B‬اد ا‪$‬ة‪:‬‬ ‫ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺤﺮﻡ ﺑﺎﻟﻌﻤﺮﺓﺩﻭﻥ ﺃﻥ ﻳﺘﺒﻌﻬﺎ ﺑﺤﺞﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﺃﻭ ﻳﺤﺞ‬ ‫ﺛﻢ ﻳﻌﺘﻤﺮ ﺑﻌﺪ ﺍﻟﺤﺞ‪ ،‬ﺃﻭ ﻳﺄﺗﻲ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻌﻤﺮﺓ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪.‬‬ ‫‪ ٢٦١‬ا‪ ;21‬ا‪ :(V W‬ا‪:‬‬ ‫ﻣﻌﺘﻤﺮﺍ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺤﺞ‪ ،‬ﻓﻴﺘﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻓﻬﺬﺍ‬ ‫‬‫ﻫﻮ ﺃﻥ ﻳﺪﺧﻞ ﻣﻜﺔ‬ ‫ﻋﻠﻴﻪ ﺩﻡ ﻟﻠﺘﻤﺘﻊ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤﺞ ﻓﻲ‬ ‫ﺍﻟﻌﺸﺮ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺇﺫﺍ ﺃﻫ ‪‬ﻞ ﺑﻌﻤﺮﺓ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﺛﻢ ﺃﻗﺎﻡ ﺇﻟﻰ ﺃﻥ ﻳﺤﺞ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﻬﺪﻱ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ ﺛﻢ ﺣﺞ ﻓﻠﻴﺲ ﺑﻤﺘﻤﺘﻊ‪ ،‬ﻭﺑﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﻣﺎﻟﻚ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺇﻥ ﺍﻟﻤﺘﻤﺘﻊ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﻬﺪﻱ‬ ‫ﻟﻤﺘﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻳﻮﻡ ﺃﻥ ﻳﺤﺮﻡ ﺑﺎﻟﻤﺘﻌﺔ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺁﺧﺮ ﺻﻴﺎﻣﻪ ﻳﻮﻡ ﻋﺮﻓﺔ؛ ﻓﺈﻧﻪ ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻦ‪،‬‬ ‫ﻓﺈﻥ ﻓﺮﻕ ﺑﻴﻨﻬﻦ ﻟﻢ ﻳﺠﺰ ﻋﻨﻪ ﺻﻴﺎﻣﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٤٨/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[١٢٠/٢٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٤٣/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[١٢٠/٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪178‬‬ ‫‬ ‫‪: !4‬‬‫‬ ‫‪ *o *'B $‬و*  !‬ ‫‪  ` ٢٦٢‬ن‬ ‫ ﻋﻠﻴﻪ ﺩﻣﺎﻥ‪ :‬ﺩﻡ ﻟﻠﻬﺪﻱ‪ ،‬ﻭﺩﻡ ﻟﻠﺤﻠﻖ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺩﻡ ﻭﺍﺣﺪ ﻟﻠﻬﺪﻱ؛ ﻷﻧﻪ ﻣﻌﺬﻭﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤﺞ ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ)‪.(١‬‬ ‫‪ ٢٦٣‬ا‪ ;21‬ا‪ :Y W‬ا"ان‪:‬‬ ‫ﻣﻌﺎ ﻓﻲ ﺇﺣﺮﺍﻡ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﺄﺗﻲ ﺑﺄﻓﻌﺎﻟﻬﻤﺎ‬ ‫ﻫﻮ ﺃﻥ ﻳﺤﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻭﺍﻟﺤﺞ ‬ ‫ﻣﺠﺘﻤﻌﻴﻦ‪ ،‬ﻭﺗﺪﺧﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻌﻤﺮﺓ ﻓﻲ ﺍﻟﺤﺞ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫‪ ٢٦٤‬اﻹ‪B‬اد أ‪ 3NB‬أ‪1V‬اع ا‪$‬ة‪:‬‬ ‫ﻣﻦ ﺩﺧﻞ ﻟﻌﻤﺮﺓ ﺃﺣ ‪‬ﻞ ﻣﻦ ﻋﻤﺮﺗﻪ ﺇﻟﻰ ﺃﻥ ﻳﺮﺟﻊ ﻳﺤﺮﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ‬ ‫ﺃﻓﺮﺩ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﻗﺮﻥ ﺍﻟﺤﺞ ﺑﺎﻟﻌﻤﺮﺓ‪ ،‬ﻭﺍﻟﻤﺴﺘﺤﺐ‪ :‬ﺍﻹﻓﺮﺍﺩ ﻟﻔﺼﻞ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻓﻲ ﺫﻟﻚ؛ ﻷﻥ ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﻛﻠﻤﺎ ﻛﺜﺮﺕ ﻛﺜﺮ ﺛﻮﺍﺑﻬﺎ)‪.(٢‬‬ ‫‪ ٢٦٥‬أر ن ا‪$‬ة‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻹﺣﺮﺍﻡ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺴﻌﻲ‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﻭﺗﻔﺼﻴﻠﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٤٥/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٣٢/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٦/٢٣‬‬ ‫‪179‬‬‫ﻭﺟﻮﻩ ﺃﺩﺍﺀ ﺍﻟﻌﻤﺮﺓ‬ ‫‪ ") ٢٦٦‬ت ا‪$‬ة ا  ‪:(V‬‬ ‫ﻟﻴﺲ ﻟﻬﺎ ﻭﻗﺖ ﻣﺤﺪﻭﺩ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﺤﺞ ﻣﺎ ﺩﺍﻣﺖ ﺃﻳﺎﻡ ﺍﻟﺤﺞ‬ ‫ﻓﻠﻴﺲ ﻟﻬﺎ ﺣﺪ ﻣﺤﺪﻭﺩ ﻓﻲ ﻭﻗﺖ ﻣﻌﺮﻭﻑ‪ ،‬ﻷﻧﻬﺎ ﻓﻀﻞ)‪.(١‬‬ ‫‪ ") ٢٦٧‬ت ا‪$‬ة ا ‪:(V‬‬ ‫ﻣﻦ ﺃﺣﺮﻡ ﺑﻌﻤﺮﺓ ﺧﺎﺭﺝ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺎﻹﺣﺮﺍﻡ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻭﻻﺯﻡ ﻟﻪ‪ ،‬ﻫﺬﺍ‬ ‫ﻣﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﺃﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﻣﻜﺔ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﺇﻟﻰ‬ ‫‬‫ ﻓﻘﻮﻝ‪ :‬ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻴﻠﺒﻲ ﺑﻬﺎ‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻴﻄﻮﻑ ﻭﻳﺴﻌﻰ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﻥ ﻟﻢ ﻳﺨﺮﺝ ﻭﻃﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﻓﻼ ﻳﺠﺰﻳﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ‬ ‫ﺍﻟﺤﺮﻡ‪ ،‬ﺛﻢ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ ﻭﻳﻘﺼﺮ ﺃﻭ ﻳﺤﻠﻖ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻣﻦ ﺃﻫ ‪‬ﻞ ﺑﻌﻤﺮﺓ ﻣﻦ ﻣﻜﺔ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻫ ‪‬ﻞ ﺑﻬﺎ )ﺑﻤﻜﺔ( ﻟﺰﻣﺘﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‬ ‫ﻭﻃﺎﻑ ﻭﺳﻌﻰ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻟﺘﺮﻛﻪ ﺍﻟﻤﻴﻘﺎﺕ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ﺍﻟﻌﻤﺮﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻦ ﺃﺣﺪ ﺍﻟﻤﻮﺍﻗﻴﺖ ﺍﻟﺘﻲ ﻭﻗﺘﻬﺎ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻣﻦ ﻟﺰﻣﻪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ‬ ‫ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﻓﻼ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪،‬‬ ‫ﻭﻳﺜﺒﺖ ﻟﻪ ﻣﻌﻨﻰ ﺍﻹﺣﺮﺍﻡ)‪.(٢‬‬ ‫‪% ٢٦٨‬ار ا‪$‬ة‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٢٩/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٧٩/٢٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٣٠ ،٦٢٩/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٠ ،٧٩/٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪180‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﻨﺪ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪.‬‬ ‫ ﻗﻴﻞ‪ :‬ﻻ ﺗﻜﺮﺭ ﻓﻲ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﻜﺮﺭ ﺇﻻ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﻓﻼ ﺗﻮﻗﻊ ﻓﻴﻬﺎ ﺇﻻ ﻋﻤﺮﺓ ﺍﻟﺤﺞ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻛﻠﻬﺎ ﻣﺘﻰ ﺷﺎﺀ‪ ،‬ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﺃﻧﻪ ﻟﻮ ﺩﺧﻞ ﺑﻌﻤﺮﺓ ‬ ‫ﻣﺜﻼ‬‫ ﻭﻗﻴﻞ‪ :‬ﺗﻜﺮﺭ ﻓﻲ ‪‬‬ ‫ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﺛﻢ ﺧﺮﺝ ﻟﺰﻣﻪ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺣﺮﺍﻡ؛ ﺇﻣﺎ ﺑﻬﺎ ﺃﻭ ﺑﺤﺞ ﺃﻭ ﺑﻬﻤﺎ‪ ،‬ﻭﺑﻬﺎ‬ ‫ﻓﻘﻂ ﻗﺒﻞ ﺃﺷﻬﺮ ﺍﻟﺤﺞ)‪.(١‬‬ ‫ ﻭﻗﺎﻝ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺎﺋﺸﺔ ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺃﻧﺲ‪ :‬ﻳﻌﺘﻤﺮ‬ ‫ﻣﺎ ﺃﻣﻜﻨﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﻋﺘﻤﺮ ﻓﻲ ﻛﻞ ﺷﻬﺮ ﻣﺮﺗﻴﻦ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺫﻫﺒﺖ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻓﺎﻋﺘﻤﺮ ﻣﺎ ﺷﺌﺖ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮﺓ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﻻ ﻳﻌﺘﻤﺮ ﻓﻲ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﻣﺮﺗﻴﻦ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ‪ :‬ﺗﻜﺮﻩ ﺍﻟﻌﻤﺮﺓ ﻓﻲ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸﺔ ﺑﻌﻠﻢ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺍﻟﺸﻬﺮ ﻣﺮﺗﻴﻦ‪.‬‬ ‫ﻣﺎﻧﻌﺎ ﻳﻤﻨﻊ ﺍﻟﻌﻤﺮﺓ ﻭﻻ ﺇﺑﻄﺎﻟﻬﺎ ﻓﻲ ﻛﻞ ﻭﻗﺖ ﻣﻦ‬ ‫ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﺃﺟﺪ ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ ﻭﻗﺖ ﻣﺤﺪﻭﺩ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﺤﺞ‪ ..‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﺃﻳﺎﻡ‬ ‫ﻣﺎﻧﻌﺎ ﻳﻤﻨﻊ ﺍﻟﻌﻤﺮﺓ؛ ﻷﻧﻬﺎ ﻓﻀﻞ‪ ،‬ﻭﻷﻧﻪ ﻟﻴﺲ ﻟﻬﺎ ﺣﺪ ﻣﺤﺪﻭﺩ ﻓﻲ‬ ‫ﺍﻟﺤﺞ ﻓﻼ ﺃﺟﺪ ‬ ‫ﻭﻗﺖ ﻣﻌﺮﻭﻑ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ ﻣﺮﺓ‪ ،‬ﻣﺜﻞ ﺍﻟﺤﺞ…‬ ‫ﻭﺳﺎﺋﺮ ﺫﻟﻚ ﻓﻀﻴﻠﺔ)‪.(٢‬‬ ‫‪ ٢٦٩‬اﻹ‪-‬ﻼل ‪ 7p‬م ا‪$‬ة‪:‬‬ ‫‪ ١‬ ﻣﻦ ﻃﺎﻑ ﻭﺳﻌﻰ ﻭﻫﻮ ﺟﻨﺐ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٦/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٦٢٨/٤‬‬ ‫‪181‬‬‫ﻭﺟﻮﻩ ﺃﺩﺍﺀ ﺍﻟﻌﻤﺮﺓ‬ ‫ ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﺘﺴﻞ‪ ،‬ﻭﻳﺮﺟﻊ ﻳﻄﻮﻑ‪ ،‬ﻭﻳﺴ ‪‬ﻤﻲ‪ ،‬ﻭﻳﻌﺘﻤﺮ ﻋﻤﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻬﺪﻱ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻳﻌﻴﺪ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ)‪.(١‬‬ ‫‪ ٢‬ ﻣﻦ ﻃﺎﻑ ﻭﺳﻌﻰ ﻭﺃﺣ ‪‬ﻞ ﻓﻲ ﺛﻮﺏ ﻻ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺼﻼﺓ‪ :‬ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻳﻌﻴﺪ‬ ‫ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻞ ﺃﻋﺎﺩ ﻭﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻓﻄﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﺛﻢ ﺃﺻﺎﺏ ﻣﻦ ﺃﻫﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﺤﻞ‪:‬‬ ‫‬‫‪ ٣‬ ﻣﻦ ﺩﺧﻞ‬ ‫ﻓﺴﺪﺕ ﻋﻠﻴﻪ ﻋﻤﺮﺗﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ)‪.(٢‬‬ ‫‪ ٤‬ ﻣﻦ ﻓﺴﺪ ﻋﻠﻴﻪ ﺣﺠﻪ ﺃﻭ ﻋﻤﺮﺗﻪ‪ ،‬ﻣﻦ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ‪ :‬ﺃﻣﺮ ﺃﻥ ﻳﺘﻤﻪ ﻣﻦ ﻋﺎﻣﻪ‬ ‫ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺼﻨﻊ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺛﻢ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺣﺞ ﻭﻋﻤﺮﺓ ﻟﻜﻠﺘﻴﻬﻤﺎ‪،‬‬ ‫ﺃﻳﻬﻤﺎ ﺃﻓﺴﺪ ﻓﻌﻠﻴﻪ ﻗﻀﺎﺅﻩ ﻣﻦ ﻋﺎﻡ ﻗﺎﺑﻞ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺫﻟﻚ)‪.(٣‬‬ ‫‪ ٥‬ ﻟﻮ ﻭﺍﻗﻊ ﺭﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﺻﺎﺏ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺑﻌﺪﻣﺎ ﻃﺎﻓﺎ ﺛﻼﺛﺔ‬ ‫ﺃﺷﻮﺍﻁ ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﺷﻮﺍﻁ ﻓﺴﺪﺕ ﻋﻤﺮﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻤﺮﺓ ﻣﻜﺎﻧﻬﺎ)‪ ،(٤‬ﻭﺃﺣﺐ ﺇﺫﺍ‬ ‫ﻓﻌﻞ ﺃﻥ ﻳﺴﺘﺄﻧﻒ ﻃﻮﺍﻓﺎ ﺁﺧﺮ‪.‬‬ ‫‪ ٦‬ ﻣﻦ ﻃﺎﻑ ﻭﺳﻌﻰ ﺛﻢ ﻓﺼﻞ ﻋﻤﺮﺗﻪ‪ ،‬ﺛﻢ ﺟﺎﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺛﻢ ﺣﺪﺙ ﺑﻪ ﺍﺣﺘﻼﻡ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻳﻐﺘﺴﻞ ﻻﺣﺘﻼﻣﻪ‪ ،‬ﻭﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ ﻟﺠﻤﺎﻋﻪ ﺍﻣﺮﺃﺗﻪ‪،‬‬ ‫ﻭﺫﻟﻚ ﺣﻴﻦ ﻃﺎﻑ‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻓﻴﻌﺘﻤﺮ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻡ)‪.(٥‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٣/٢٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٦٣١/٤‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٦ ،٨٣/٢٣‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ ]‪.[٦٤٦/٤‬‬ ‫)‪ (٤‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٨٤/٢٣‬‬ ‫)‪ (٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ]‪.[٩٥/٢٣‬‬ ‫ ب‬ ‫اﻷ ن وا رات واور‬ ‫‪185‬‬ ‫اﻷ ن‬ ‫‪ #$% ٢٧٠‬اﻷ ن‪:‬‬ ‫ﺍﻷﻳﻤﺎﻥ ﻟﻐﺔ‪ :‬ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ‪ :‬ﺟﻤﻊ ﻳﻤﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻜﺴﺮ ﻓﻤﺼﺪﺭ ﺁﻣﻦ؛‬ ‫ﻭﺃﺻﻞ ﺍﻟﻴﻤﻴﻦ ﻟﻐﺔ‪ :‬ﺍﻟﻴﺪ ﺍﻟﻴﻤﻨﻰ‪ ،‬ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﺤﻠﻒ ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺗﺤﺎﻟﻔﻮﺍ‬ ‫ﺃﺧﺬ ﻛ ‪‬ﻞ ﻳﻤﻴﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻥ ﺍﻟﻴﺪ ﺍﻟﻴﻤﻨﻰ ﻣﻦ ﺷﺄﻧﻬﺎ ﺣﻔﻆ ﺍﻟﺸﻲﺀ‪،‬‬ ‫ﻭﺳﻤﻲ ﺍﻟﺤﻠﻒ ﺑﺬﻟﻚ ﻟﺤﻔﻆ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﺴ ‪‬ﻤﻰ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ‬ ‫ﻳﻤﻴ ﻨﺎ ﻟﺘﻠﺒﺴﻪ ﺑﻬﺎ)‪.(١‬‬ ‫ﻭﺍﻟﻴﻤﻴﻦ ﺷﺮ ﻋﺎ‪ :‬ﺗﻮﻛﻴﺪ ﺍﻟﺸﻲﺀ ﺑﺬﻛﺮ ﺍﺳﻢ ﺃﻭ ﺻﻔﺔ ﷲ‪ ،‬ﻭﺃﻣﺎ ﺗﻮﻛﻴﺪﻩ ﺑﻐﻴﺮ ﺫﻟﻚ‬ ‫ﻓﻴﻤﻴﻦ ﻟﻐﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﺜﻞ ﻗﻮﻟﻬﻢ‪» :‬ﻭﺭﺃﺳﻚ«‪» ،‬ﻭﺣﻴﺎﺓ ﺃﺑﻴﻚ«‪» ،‬ﻭﺍﻟﻨﺒﻲ«‪ ،‬ﻭﻏﻴﺮ‬ ‫ﺫﻟﻚ؛ ﻣﺜﻞ »ﻟﻌﻤﺮﻙ«‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺠﺮﻱ ﺃﻓﻌﺎﻝ ﺍﻟﻴﻘﻴﻦ ﻣﺠﺮﻯ ﺍﻟﻘﺴﻢ‪.‬‬ ‫ﻭﺗﻌﺮﻳﻒ ﺍﻟﻴﻤﻴﻦ ﺷﺮ ﻋﺎ ﺑﺬﻟﻚ ﻣﻨﻈﻮﺭ ﻓﻴﻪ ﺇﻟﻰ ﻳﻤﻴﻦ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﺃﻣﺎ ﺍﷲ ﻓﻘﺪ‬ ‫ﺃﻳﻀﺎﻓﻴﻤﺎ ﻳﺬﻛﺮ ﻓﻲ‬ ‫ﺃﻗﺴﻢ ﺑﻤﺎ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ؛ ﻛﺎﻟﻄﻮﺭ ﻭﺍﻟﻨﺠﻢ‪ ،‬ﻭﻳﻄﻠﻖ ﺍﻟﻴﻤﻴﻦ ‬ ‫ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ :‬ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺍﻟﻤﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻄﻼﻕ؛ ﻣﺜﻞ‪» :‬ﺇﻥ ﻟﻢ ﺃﻃﺄﻙ ﻓﺄﻧﺖ‬ ‫ﻃﺎﻟﻖ«‪ ،‬ﻛﻤﺎ ﻳﻌﺮﻑ ﻣﻦ ﺑﺎﺏ ﺍﻹﻳﻼﺀ‪ ،‬ﻭﺳ ‪‬ﻤﻴﺖ ﻛﻔﺎﺭﺓ ﻷﻧﻬﺎ ﺗﻜﻔﺮ؛ ﺃﻱ‪ :‬ﺗﺴﺘﺮ‬ ‫ﺍﻟﺬﻧﺐ ﺃﻭ ﺍﻟﻨﻘﺺ ﻭﺗﻤﺤﻮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧١/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪186‬‬ ‫‪ ٢٧١‬أ‪ Ld‬م ا))`‪:‬‬ ‫ﺍﻟﻴﻤﻴﻦ‪ :‬ﺇﻣﺎ ﻟﻐﻮ‪ ،‬ﺃﻭ ﻣﻨﻌﻘﺪ‪ ،‬ﻭﺍﻟﻤﻨﻌﻘﺪ‪ :‬ﺇﻣﺎ ﻣﺒﺎﺡ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪ ٢٧٢‬ا))` ا'‪:1c‬‬ ‫ﻭﻫﻮ ﻻ ﺇﺛﻢ ﻓﻴﻪ ﻭﻻ ﻛﻔﺎﺭﺓ؛ ﻟﺴﻘﻮﻃﻪ ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺃﻧﻪ‬ ‫ﻋﻤﺪﺍ ﻓﻲ ﺍﻟﻨﻄﻖ ﺑﻪ ﻟﻮﺻﻮﻝ ﺍﻟﻜﻼﻡ ﺑﺴﺮﻋﺔ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﺴﺮﻋﺔ‪:‬‬ ‫ﻣﺎ ﺳﺒﻖ ﺇﻟﻴﻪ ﺍﻟﻠﺴﺎﻥ ‬ ‫‬ ‫ﻣﺮﺗﻼ ﻓﻲ ﺍﻟﻨﻄﻖ ﺑﻪ ﻻ ﺑﻌﻤﺪ‬ ‫ﻣﻴﻞ ﺍﻟﻠﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺘﻠﻔﻆ ﺑﻪ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻟﻤﻌﻨﻰ ﺍﻟﻘﺴﻢ؛ ﺇﺫ ﻟﻢ ﻳﻘﺼﺪ‪ ،‬ﻭﻻ ﻋﻘﺪ ﻧﻴﺔ ﻓﻲ ﺍﻟﻘﺴﻢ‪ ،‬ﻓﺎﻟﻠﻔﻆ ﻟﻔﻆ ﻗﺴﻢ ﺗﻌﻤﺪ‬ ‫‬ ‫ﻭ»ﻛﻼ ﻭﺍﷲ«‪،‬‬ ‫ﺍﻟﻨﻄﻖ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺘﻌﻤﺪ ﻣﻌﻨﻰ ﺍﻟﻘﺴﻢ ﻭﻟﻢ ﻳﻨﻮﻩ ﻛ »ﻻ ﻭﺍﷲ«‪،‬‬ ‫‬ ‫ﻣﺮﺳﻼ« ﺑﻔﺘﺢ ﺍﻟﺴﻴﻦ‪ ،‬ﺣﺎﻝ ﻣﻦ ﺍﻟﻜﺎﻑ ﺇﻥ ﺟﻌﻠﺖ ﺍﺳﻤﻬﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﻭ»ﺑﻠﻰ ﻭﺍﷲ‬ ‫»ﺑﻠﻰ ﻭﺍﷲ«‪ ،‬ﻭﻳﻘﺪﺭ ﻣﺜﻠﻪ ﻟ »ﻻ ﻭﺍﷲ«‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﺇﻥ ﺟﻌﻠﺖ ﺣﺮﻓﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﺣﺎﻻ ﻣﻦ ﻛﺎﻑ ﻣﺤﺬﻭﻓﺔ ﻫﻜﺬﺍ؛ ﻛﻘﻮﻟﻚ‪ :‬ﻭﻣﻌﻨﻰ ﺇﺭﺳﺎﻝ ﺫﻟﻚ‬‫ﻳﻜﻮﻥ ﺑﺎﻟﻜﺴﺮ ‬ ‫ﻗﺼﺪﺍ؛ ﺃﻱ‪ :‬ﻻ ﻣﻘﺼﻮ ﺩﺍ‬ ‫‬‫ﺇﻃﻼﻗﻪ ﻋﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻤﻌﻨﻰ ﺍﻟﻘﺴﻢ ﻓﻲ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻻ‬ ‫ﻗﺼﺪﺍ‪ ،‬ﻭﺫﻟﻚ ﻣﺴﺘﻌﻤﻞ ﻓﻲ ﻛﻼﻡ‬ ‫‬‫ﺑﻤﻌﻨﻰ ﺍﻟﻘﺴﻢ‪ ،‬ﺃﻭ ﻻ ﺫﺍ ﻗﺼﺪ‪ ،‬ﺃﻭ ﻻ ﻣﻘﺼﻮ ﺩﺍ‬ ‫ﺃﻳﻀﺎ ﺑﺴﺮﻋﺔ ﺍﻟﻤﺘﻜﻠﻢ ﺑﻪ ﻭﺑﺒﻂﺀ‪ ،‬ﻟﻜﻨﻬﻢ ﻳﺤﺬﻓﻮﻥ ﺍﻟﻬﺎﺀ ﻣﻦ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ‪،‬‬ ‫ﺍﻟﺒﺮﺑﺮ ‬ ‫ﻭﻫﻮ ﺣﺬﻑ ﻣﺤﺮﻡ)‪.(٢‬‬ ‫‪ .$ )L% ٢٧٣‬ا'‪:1c‬‬ ‫ﻋﻤﺪﺍ ﻓﻲ ﺍﻟﻨﻄﻖ ﺑﻪ ﻓﻲ‬ ‫ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻠﻐﻮ ﺑﺬﻟﻚﻭﻫﻮ ﻣﺎ ﺳﺒﻖ ﺇﻟﻴﻪ ﺍﻟﻠﺴﺎﻥ ‬ ‫ﺍﻟﻴﻤﻴﻦﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻭﺟﺎﺑﺮ‪ ،‬ﻭﻣﻌﺘﻤﺪ ﺃﺻﺤﺎﺑﻨﺎﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﻭﺑﻪ ﺻﺮﺡ‬ ‫ﺍﻟﺠﻮﻫﺮﻱ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻧﺎﻃﻖ ﺑﻪ؛ ﻷﻧﻪ ﺍﻟﻠﻐﻮ ﺍﻟﻤﻌﻔﻮ‪ ،‬ﻭﻻ ﻋﻠﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٣/٤‬‬ ‫‪187‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ﺖ ﻋﻠﻰ ﻣﺴﻠﻢ ﻭﻻ ﻏ ﻠ ﻂ«)‪ (١‬ﻛﻤﺎ ﻫﻮ‬‫ ‬ ‫ﻣﺨﺎﻟﻒ ﻧﻄﻘﻪ ﻟﻠﻌﻘﺪ ﻏﻠﻄ ﺎ؛ ﻷﻧﻪ‪» :‬ﻻ ﻏ ﻠ ‬ ‫ﺣﺪﻳﺚ ﻣﻮﻗﻮﻑ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ، ƒ‬ﻭﺗﻠﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫ﻗﻄﻌﻲ ﻓﻲ ﻇﻦ ﺍﻟﺤﺎﻟﻒ ﺇﺫﺍ ﺗﺒﻴﻦ ﺧﻼﻓﻪ ﺇﻻ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺮﺟﻊ ﺍﻟﻘﺴﻢ ﺇﻟﻰ ﺍﻟﻌﻘﺪ‪،‬‬ ‫ﻓﻼ ﺣﻨﺚ ﻋﻨﺪﻩ؛ ﺇﺫ ﻟﻢ ﻳﻌﺘﻘﺪﻩ)‪.(٢‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺷﻲﺀ ﻗﻄﻌﻲ ﻓﻲ ﻇﻦ ﺍﻟﺤﺎﻟﻒ ﺃﺭﺍﺩ ﺑﻈﻨﻪ ﺍﻋﺘﻘﺎﺩﻩ‬ ‫ﺍﻟﺠﺎﺯﻡ‪ ،‬ﻟﻜﻨﻪ ﻏﻴﺮ ﻣﻄﺎﺑﻖ ﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻗﺎﻝ ﺑﺎﻟﻨﺼﺐ ‬ ‫ﻋﻄﻔﺎ ﻟﻤﺼﺪﺭﻩ ﻋﻠﻰ ﺍﻟﻴﻤﻴﻦ‪،‬‬ ‫ﺛﻢ ﻳﺘﺒ ‪‬ﻴﻦ ﺧﻼﻑ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ؛ ﻣﺜﻞ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺤﺴﺐ ﻣﺎ ﺳﻤﻌﻪ ﻣﻄﻤﺌ ﻨﺎ ﺇﻟﻴﻪ‪،‬‬ ‫ﺑﺤﻮﻝ‬ ‫ﻣﺜﻼ‬‫ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻨﻈﺮ ‬ ‫‬‫ﻭﻫﻮ ﻓﻲ ﻧﻔﺴﻪ‬ ‫ﺑﻌﻴﺮﺍ ﻓﻴﺤﻠﻒ ﺃﻧﻪ‬ ‫ﻓﻴﺮﻯ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺷﻴﺌﻴﻦ‪ ،‬ﻓﻴﺤﻠﻒ ﻋﻠﻰ ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬ﺃﻭ ﻳﺮﻯ ‬ ‫ﺯﻳﺪﺍ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﻔﻼﻧﻲ‪،‬‬ ‫ﺟﻤﻞ ﻧﺎﻗﺔ ﻷﻣﺎﺭﺓ ﺭﺁﻫﺎ ﻭﻫﻲ ﻛﺎﺫﺑﺔ‪ ،‬ﺃﻭ ﻳﻌﺘﻘﺪ ﺃﻥ ‬ ‫ﺯﻳﺪﺍ ﻟﻴﺲ‬ ‫ﻓﻴﺤﻠﻒ ﺃﻧﻪ ﺭﺁﻩ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻔﻼﻧﻲ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ‬ ‫ﻫﻮ ﺫﻟﻚ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺗﻠﺰﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺤﻨﺚ ﻓﻲ ﺍﻟﻴﻤﻴﻦ‬ ‫ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺳﺒﻖ ﺇﻟﻴﻬﺎ ﺍﻟﻠﺴﺎﻥ ﻟﻮﺻﻞ ﺍﻟﻜﻼﻡ ﺑﺴﺮﻋﺔ ﻻ ﺑﻌﻤﺪ ﻭﻋﻘﺪﻧﻴﺔ؛ ﻷﻧﻬﺎ‬ ‫ﻳﻤﻴﻦ ﺗﻌﻤﺪ ﺍﻟﻨﻄﻖ ﺑﻬﺎ ﻭﺧﺮﺟﺖ ﻛﺎﺫﺑﺔ‪ ،‬ﺇﻻ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺮﺟﻊ ﺍﻟﻘﺴﻢ ﺇﻟﻰ ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫ﻓﻼ ﺣﻨﺚ؛ ﺇﺫ ﻟﻢ ﻳﻌﺘﻘﺪﻩ)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺨﺎﻟﻔﺔ ﺍﻟﻨﻄﻖ ﻟﻠﻌﻘﺪ ‬ ‫ﻏﻠﻄﺎ؛ ﻣﺜﻞ ﺃﻥ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻮﻝ‪» :‬ﻭﺍﷲ ﻟﻘﺪ‬ ‫ﻗﺎﻡ ﺯﻳﺪ«‪ ،‬ﻓﻴﺴﺒﻖ ﻟﺴﺎﻧﻚ ﺇﻟﻰ‪» :‬ﻭﺍﷲ ﻟﻘﺪ ﻗﻌﺪ ﺯﻳﺪ«‪ ،‬ﺃﻭ ﺃﺭﺩﺕ ﺍﻟﻜﻼﻡ ﺑﻼ‬ ‫ﻳﻤﻴﻦ ﻓﺴﺒﻖ ﻟﺴﺎﻧﻚ ﻟﻠﻴﻤﻴﻦ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻠﺰﻡ ﺍﻟﺤﻨﺚ ﻓﻴﻤﺎ ﺳﺒﻖ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻠﺴﺎﻥ؛ ﻟﻮﺻﻞ ﺍﻟﻜﻼﻡ ﺑﺴﺮﻋﺔ ﻻ ﺑﻌﻤﺪ ﻭﻻ ﻋﻘﺪ ﻧﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫ﻗﻄﻌﻲ ﻓﻲ ﻇﻦ ﺍﻟﺤﺎﻟﻒ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺮﺟﻊ ﺍﻟﻴﻤﻴﻦ ﺇﻟﻰ ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ]‪.[١١٩٨/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٣/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪188‬‬ ‫ﻗﺴﻤﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻦ‬ ‫‬‫ﻓﻼ ﺣﻨﺚ؛ ﺇﺫ ﺍﻷﻭﻝ ﻟﻢ ﻳﻌﺘﻘﺪ‬ ‫ﻋﺎﺋﺸﺔ ‪» : #‬ﺃﻳﻤﺎﻥ ﺍﻟﻠﻐﻮ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻲ ﻫﺰﻝ ﻭﻣﺰﺍﺡ ﻭﺧﺼﻮﻣﺔ ﻭﺣﺪﻳﺚ‬ ‫ﻻ ﻳﻌﻘﺪ ﻋﻠﻴﻪ ﺍﻟﻘﻠﺐ«)‪.(٢)(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺃﻥ ﻳﺤﻠﻒ ﻏﺎﻟﻄ ﺎ؛ ﻣﺜﻞ ﺃﻥ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻮﻝ‪» :‬ﻗﺪ ﻗﺎﻡ ﺯﻳﺪ« ﺑﻼ‬ ‫ﻧﺎﺳﻴﺎ؛ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺯﻳﺪ‬ ‫‬‫ﻗﺴﻢ‪ ،‬ﻓﻴﺴﺒﻘﻚ ﻟﺴﺎﻧﻚ ﺇﻟﻰ‪» :‬ﻭﺍﷲ ﻗﺪ ﻗﺎﻡ ﺯﻳﺪ«‪ ،‬ﺃﻭ‬ ‫ﻗﺎﺋﻤﺎ ﻓﺘﻨﺴﻰ ﻗﻴﺎﻣﻪ‪ ،‬ﻭﺗﻌﺘﻘﺪ ﻗﻌﻮﺩﻩ‪ ،‬ﻭﺗﺤﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻭﻓﻲ‬ ‫‬ ‫ﺭﻭﺍﻳﺔ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﻫﻲ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﻴﻤﻴﻦ ﺣﺎﻝ ﻏﻀﺐ ﻭﺿﺠﺮ ﺑﻼ ﻋﺰﻡ ﻭﻻ ﻋﻘﺪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﺍﻟﻤﺴﻴﺐ‪ ،‬ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺇﻧﻬﺎ ﺃﻥ ﻳﺤﻠﻒ ﺑﺒﻌﺾ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻳﻤﺴﻚ ﻋﻦ‬ ‫ﺇﺗﻤﺎﻣﻬﺎ ﺧﻮﻑ ﺍﻹﺛﻢ‪ ،‬ﻭﻟﻴﺴﺖ »ﻻ ﻭﺍﷲ« ﻭ»ﺑﻠﻰ ﻭﺍﷲ«‪ ،‬ﻭﺃﻥ ﻣﻦ ﻗﺎﻝ‪» :‬ﻭﺍﷲ ﻟﻘﺪ‬ ‫ﻛﺎﻥ ﻛﺬﺍ« ﻭﻟﻢ ﻳﺮﺩ ﻳﻤﻴ ﻨﺎ ﻓﺎﻟﻜﻔﺎﺭﺓ ﺗﻠﺰﻣﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻣﻌﺼﻴﺔ؛ ﻛﻔﻌﻞ ﻣﺤﺮﻡ‪ ،‬ﻭﺗﺮﻙ ﻣﻔﺮﻭﺽ‪ ،‬ﻳﻔﻌﻞ‬ ‫ﺍﻟﻤﻔﺮﻭﺽ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ‬ ‫ﻋﻠﻰ ﺗﺮﻙ ﻣﻨﺪﻭﺏ ﺃﻭ ﻓﻌﻞ ﻣﻜﺮﻭﻩ ﻓﻠﻴﻔﻌﻞ ﺍﻟﻤﻨﺪﻭﺏ ﻭﻳﺘﺮﻙ ﺍﻟﻤﻜﺮﻭﻩ ﻭﻳﻌﻂ‬ ‫ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﺣﻨﺚ ﻭﻗﺖ ﺣﻠﻔﻪ)‪.(٤‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺩﻋﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺸﺮ ﺇﻥ ﻓﻌﻞ ﻛﺬﺍ ﺃﻭ ﻟﻢ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﻧﻈﺮ؛ ﺇﺫ ﻟﻴﺲ ﺫﻟﻚ ﺑﺤﻠﻒ ﺇﻻ ﺇﻥ ﻗﻴﻞ‪ :‬ﺳ ‪‬ﻤﻲ ‬ ‫ﺣﻠﻔﺎ ﻟﻠﺘﻌﻠﻴﻖ ﻓﻴﻪ‪ ،‬ﻭﺩﻟﻴﻠﻪ‬ ‫ﻗﻮﻟﻪ ‪] ﴾ N M L K J ﴿ : 4‬ﺍﻹﺳﺮﺍﺀ‪ ،[١١ :‬ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ‪» :‬ﺃﺫﻫﺐ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ]‪ ،[٤٨/١٠‬ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻟﻐﻮ ﺍﻟﻴﻤﻴﻦ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٧٣/٤‬ ‪.[٢٧٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٤/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٤/٤‬‬ ‫‪189‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ﺍﷲ ﺑﺼﺮﻩ ﺃﻭ ﻋﻘﻠﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻭﻟﺪﻩ ﺇﻥ ﻓﻌﻞ ﻛﺬﺍ ﺃﻭ ﻟﻢ ﻳﻔﻌﻠﻪ« ﺩﻭﻥ ﻋﻘﺪ ﻗﻠﺐ‪،‬‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﺃﻧﻪ ﻻ ﺣﺠﺔ ﻓﻲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺫﻟﻚ)‪.(١‬‬ ‫ﻟﻐﻮﺍ ﻻ ﻳﺆﺍﺧﺬ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻜﻔﺮﺓ‪ ،‬ﻭﺑﺘﻜﻔﻴﺮﻫﺎ ﺍﻧﺤﻠﺖ‪ ،‬ﻭﻛﺎﻧﺖ ‬ ‫ﺑﻬﺎ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﺃﻥ ﺍﻟﻠﻐﻮ ﺍﻟﺬﻱ ﻻ ﻳﺆﺍﺧﺬ ﺑﻪ ﻻ ﻳﻨﻌﻘﺪ‪ ،‬ﻭﻫﺬﻩ ﻗﺪ ﺍﻧﻌﻘﺪﺕ‬ ‫‬ ‫ﺃﻭﻻ ﺛﻢ ﺍﻧﺤﻠﺖ)‪.(٢‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻐﻴﺮ ﺃﻥ ﻳﻔﻌﻞ ﺃﻭ ﻻ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺎﻝ ﻣﺴﺮﻭﻕ‪ :‬ﺍﻟﻴﻤﻴﻦ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻼﻝ ﺃﻧﻪ ﺣﺮﺍﻡ؛ ﺃﻱ‪ :‬ﻻ ﺃﻓﻌﻠﻪ ﻛﻤﺎ ﻻ ﺃﻓﻌﻞ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺇﻻ ﻓﻤﺤﺮﻡ ﺍﻟﺤﻼﻝ‬ ‫ﻣﺸﺮﻙ ﻣﺆﺍﺧﺬ)‪.(٣‬‬ ‫‪ ٢٧٤‬ا))` ا‪:!"$‬‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪ :‬ﻣﺒﺎﺡ‪ ،‬ﻭﻏﻴﺮ ﻣﺒﺎﺡ)‪.(٤‬‬ ‫‪ ٢٧٥‬ا))` ا‪ )t !"$‬ا> ح‪:‬‬ ‫ﻭﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮ ﺍﷲ؛ ﻛ »ﻭﺣﻖ ﺍﻟﻤﺴﺠﺪ«‪» ،‬ﻭﺍﻟﻜﻌﺒﺔ«‪» ،‬ﻭﺣﻴﺎﺓ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻣﻨﻌﻘﺪ‪ ،‬ﻭﺍﻧﻌﻘﺎﺩﻩ ﺃﻧﻪ ﺗﻌﻤﺪ ﺷﻴ ﺌﺎ‬ ‫ﻓﻼﻥ«‪» ،‬ﻭﺭﺃﺳﻪ«‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻓﻴﻪ ‬ ‫ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ؛ ﻫﻮ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮ ﺍﷲ‪» ،‬ﻭﺣﻖ ﺍﻟﻤﺴﺠﺪ«‪» ،‬ﻭﺍﻟﻜﻌﺒﺔ«‪» ،‬ﻭﺍﻟﻌﺮﺵ«‪،‬‬ ‫»ﻭﺍﻟﻜﺮﺳﻲ«‪» ،‬ﻭﺍﻟﺴﻤﺎﻭﺍﺕ«‪» ،‬ﻭﺍﻷﺭﺽ«‪» ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ«‪» ،‬ﻭﺍﻟﺮﺳﻞ«‪،‬‬ ‫»ﻭﺍﻟﻤﻼﺋﻜﺔ«‪» ،‬ﻭﺣﻴﺎﺓ ﻓﻼﻥ«‪» ،‬ﻭﺭﺃﺳﻪ«‪.‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻻ ﻛﻔﺎﺭﺓ ﻓﻴﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٤/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٧٢/٤‬ ‪.[٢٧٥‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪190‬‬ ‫ ﻭﻓﻴﻪ ﺍﻟﻜﻔﺮ‪.‬‬ ‫ ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ‪.‬‬ ‫ ﺃﻭ ﺍﻟﻌﺼﻴﺎﻥ‪.‬‬ ‫ ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ؛ ﺃﻗﻮﺍﻝ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻷﺭﻓﻖ ﺑﺎﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻻ ﻳﻘﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺠﻮﺍﺯ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮ ﺍﷲ ﺑﻼ ﻛﺮﺍﻫﺔ‪.‬‬ ‫ ﻭﺍﻟﻘﻮﻻﻥ‪ :‬ﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻠﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻣﺸﻬﻮﺭﻫﻢ‪ :‬ﺍﻟﻜﺮﺍﻫﺔ‪،‬‬ ‫ﻭﻟﻠﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻣﺸﻬﻮﺭﻫﻢ‪ :‬ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻟﻠﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻣﺨﺘﺎﺭﻫﻢ‪ :‬ﺍﻟﻜﺮﺍﻫﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ‪» :‬ﺇﺫﺍ ﺣ ﻠﻒ ﺍﻟﺤﺎﻛﻢ ‬ ‫ﺃﺣﺪﺍ ﺑﻐﻴﺮ ﺍﷲﻛﻄﻼﻕ ﻭﻋﺘﻖ ﻭﻧﺬﺭ ‬ ‫ﻭﺟﺐ ﻋﺰﻟﻪ ﻟﺠﻬﻠﻪ«‪.‬‬ ‫ ﻭﻗﺪ ﺃﺟﺎﺯ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺘﺤﻠﻴﻒ ﺑﺎﻟﻄﻼﻕ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﺃﺣﺐ ﺍﻟﺤﻠﻒ ﺇﻟﻰ ﺍﷲ ﺃﻥ‬ ‫ﻻ ﻳﺤﻠﻒ ﺇﻻ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﻔﺘﻢ ﻓﺎﺻﺪﻗﻮﺍ‪ ،‬ﻭﺇﻥ ﺃﺣﻨﺚ ﺑﺎﷲ ﺧﻴﺮ ﻣﻦ ﺃﻥ ﺃﺑﺮ‬ ‫ﺑﻐﻴﺮﻩ«)‪.(٢)(١‬‬ ‫‪ ٢٧٦‬ا))` ا‪ !"$‬ا> ح‬ ‫‪ ٢٧٧‬ا))` ا> ح ا‪:‬‬ ‫ﻭﺍﻟﻤﺒﺎﺡ ﺍﻟﻤﻜﻔﺮﺃﻱ‪ :‬ﺍﻟﻤﺠﻌﻮﻟﺔ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓﺃﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ‪:‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٧٥/٤‬ ‪.[٢٧٦‬‬ ‫‪191‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫‪ ٢٧٨‬ا ‪ E‬اﻷو‪:.‬‬ ‫ﺃﻥ ﻳﺤﻠﻒ »ﺑﺎﷲ«‪ ،‬ﻭ»ﺗﺎﷲ«‪ ،‬ﻭ»ﻭﺍﷲ«‪ ،‬ﻭ»ﻫﺎﷲ«‪ ،‬ﻭ»ﺁﷲ« ﺑﺎﻟﻤﺪ ﻟﻼﺳﺘﻔﻬﺎﻡ‪،‬‬ ‫ﻭ»ﻭﺃﻳﻢ ﺍﷲ«‪ ،‬ﻭ»ﻭﺃﻳﻤﻦ ﺍﷲ«‪ ،‬ﻭ»ﻭﺗﺼﺮﻓﺎﺗﻪ«‪ ،‬ﻭ»ﻭﺭﺑﻲ«‪ ،‬ﻭ»ﻭﺭﺑﻚ«‪ ،‬ﻭ»ﻭﺭﺏ‬ ‫ﺍﻟﻜﻌﺒﺔ«‪ ،‬ﻭ»ﺗﺎﻟﺮﺣﻤﻦ«‪ ،‬ﻭ»ﺗﺮﺑﻲ«‪ ،‬ﻭ»ﺗﺮﺏ ﺍﻟﻜﻌﺒﺔ«‪ ،‬ﻭ»ﻭﺭﺏ ﺍﻟﻤﺴﺠﺪ«‪ ،‬ﻭ»ﻭﺭﺏ‬ ‫ﺍﻟﻌﺮﺵ«‪ ،‬ﻭ»ﻭﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ«‪ ،‬ﻭ»ﻭﺭﺏ ﺍﻷﺭﺽ«‪ ،‬ﻭ»ﻭﺭﺏ ﺍﻟﻘﺮﺁﻥ«‪ ،‬ﻭﺑﻜﻞ ﻟﻔﻆ‬ ‫ﻟﻪ ﻣﻊ ﻣﻘﺼﺪ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﻛ »ﻭﻋﺰﺗﻪ«‪» ،‬ﻭﺟﻼﻟﻪ«‪» ،‬ﻟﻌﻤﺮ ﺍﷲ«؛ ﺃﻱ‬ ‫ﺑﻘﺎﺅﻩ)‪.(١‬‬ ‫ﻭﻣﻦ ﺍﻟﻘﺴﻢ ﺑﺎﻟﺼﻔﺔ‪ :‬ﻗﻮﻝ ﺇﺑﻠﻴﺲ‪] ﴾ é ﴿ :‬ﺹ‪ ،[٨٢ :‬ﻭﻣﻦ ﺍﻟﻘﺴﻢ ﺑﺎﻟﻔﻌﻞ‪:‬‬ ‫﴿ ‪] ﴾ O N‬ﺍﻷﻋﺮﺍﻑ‪[١٦ :‬؛ ﺃﻱ‪ :‬ﻓﺒﺈﻏﻮﺍﺋﻚ ﺇﻳﺎﻱ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﻘﺴﻢ ﺑﻔﻌﻞ ﺍﷲ؛‬ ‫ ﻗﺎﻝ ﺍﻟﻜﺮﺧﻲ‪» :‬ﺍﻟﻔﻘﻬﺎﺀ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻹﻗﺴﺎﻡ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺻﺤﻴﺢ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺍﻟﻘﺴﻢ ﺑﺼﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ«‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ :‬ﺟﻮﺍﺯ ﺍﻟﻘﺴﻢ ﺑﺼﻔﺔ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﺟﺎﺯ ﺑﺼﻔﺔ ﻏﻴﺮ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﻘﺴﻢ ﺑﻔﻌﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻗﻮﻟﻪ ‪] ﴾ i h ﴿ : 4‬ﺍﻟﻘﺼﺺ‪[١٧ :‬؛ ﺃﻱ‪ :‬ﻓﺒﺈﻧﻌﺎﻣﻚ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﺤﻠﻒ ﺑﺎﻟﻔﻌﻞ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 2 1 ﴿ :‬ﺍﻟﺸﻤﺲ‪﴾ 6 5 ﴿ ،[٥ :‬‬ ‫]ﺍﻟﺸﻤﺲ‪] ﴾ : 9 ﴿ ،[٦ :‬ﺍﻟﺸﻤﺲ‪] ﴾ q p o n ﴿ ،[٧ :‬ﺍﻟﻠﻴﻞ‪ ،[٣ :‬ﻋﻄﻒ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺴﻢ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺃﻥ »ﻣﺎ« ﻣﺼﺪﺭﻳﺔ‪ ،‬ﺃﻭ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻤﺼﺪﺭ‬ ‫ﻫﻜﺬﺍ‪ ،‬ﻭﺑﻨﺎﺋﻬﺎ ﻭﻃﺤﻮﻫﺎ ﻭﺗﺴﻮﻳﺘﻬﺎ ﻭﺧﻠﻘﺔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﺃﻭ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﺑﻨﺎﻫﺎ‪،‬‬ ‫ﻭﺍﻟﻄﺤﻮ ﺍﻟﺬﻱ ﻃﺤﺎﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﺃﻭ ﻭﺑﻨﺎﺀ ﺑﻨﺎﻫﺎ‪ ،‬ﻭﻃﺤﻮ ﻃﺤﺎﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻋﻠﻰ‬ ‫ﺃﻥ )ﻣﺎ( ﻣﻮﺻﻮﻟﺔ ﺇﺳﻤﻴﺔ‪ ،‬ﺃﻭ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪192‬‬ ‫ﺑﻘﻲ ﺃﻥ ﷲ ﺃﻥ ﻳﺤﻠﻒ ﺑﻤﺎ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻓﻠﻪ ﺍﻟﺤﻠﻒ ﺑﻔﻌﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﺨﻠﻮﻕ‪،‬‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ‪ ،‬ﻓﻨﺤﻠﻒ ﺑﻬﺎ‬ ‫‬‫ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺤﻠﻒ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﻴﺠﺎﺏ ﺑﺄﻥ ﻳﺤﻠﻒ ﺑﺄﻓﻌﺎﻟﻪ‬ ‫ﻛﻤﺎ ﺣﻠﻒ ﺑﻬﺎ‪ ،‬ﻓﺤﻠﻔﻪ ﺑﻬﺎ ﺇﺑﺎﺣﺔ ﻟﺤﻠﻔﻨﺎ ﺑﻬﺎ‪ ،‬ﻓﻬﻲ ﺗﺴﺘﺜﻨﻰ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﺳﻮﻯ ﺑﻴﻦ‬ ‫ﺳﻮﻯ ﺑﻴﻦ ﻓﻌﻠﻪﻛﺒﻨﺎﺋﻪ ﺍﻟﺴﻤﺎﺀﻭﻣﻔﻌﻮﻟﻪﻛﺎﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﻮﺭﻛﻤﻦ ‬ ‫‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﻔﻌﻠﻪ ﻻ ﻟﻤﺨﻠﻮﻗﻪ‪ ،‬ﻓﻠﻨﺤﻠﻒ ﺑﻔﻌﻠﻪ‬ ‫‬‫ﺍﷲ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻗﺴﻢ ﺍﷲ ﺑﺨﻠﻘﻪ‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ؛ ﻷﻥ ﺍﻟﻘﺴﻢ ﺑﻪ ﺗﻌﻈﻴﻢ ﷲ ‪ ، 8‬ﻭﻻ ﺗﻌﻈﻴﻢ ﻟﻐﻴﺮﻩ)‪.(١‬‬ ‫‬ ‫‪ E7 ٢٧٩‬ا ` ا'‪ )c #‬اﷲ‪:‬‬ ‫ﻭﺇﻧﻤﺎ ﻣﻨﻊ ﻣﻦ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮ ﺍﷲ؛ ﻷﻧﻪ ﺗﻌﻈﻴﻢ ﻟﻤﺨﻠﻮﻗﻪ‪ ،‬ﻭﺍﻟﺤﻠﻒ ﺑﻔﻌﻠﻪ‬ ‫ﺗﻌﻈﻴﻢ ﻟﻪ‪ ،‬ﻓﻴﺴﺘﺜﻨﻰ ﻣﻦ ﻣﻨﻊ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺑﺼﻔﺘﻪ؛ ﻷﻧﻬﺎ ﻫﻮ ﻋﻨﺪﻧﺎ‪،‬‬ ‫ﻭﻗﺪ ﺣﻠﻒ ﺑﻬﺎ ﺇﺑﻠﻴﺲ ﻭﻟﻢ ﻳﺠﺊ ﻗﺮﺁﻥ ﻭﻻ ﺣﺪﻳﺚ ﺑﺄﻥ ﺣﻠﻔﻪ ﺑﻬﺎ ﻋﺼﻴﺎﻥ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﻳﺤﺘﺠﻮﻥ ﺑﻤﺎ ﺫﻛﺮ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺑﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﻘﺴﻢ ﺻﺮﺡ‬ ‫ﺑﺎﻟﻘﺴﻢ ﺃﻭ ﺣﺬﻓﻪ ﻭﺃﺑﻘﻰ ﻓﻲ ﺍﻟﻠﻔﻆ ﺃﺛﺮﻩ ﻛﺎﻟﻼﻡ ﻭﺍﻟﻨﻮﻥ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﻟﺌﻦ ﻛﺎﻥ‬ ‫ﻟﻴﻜﻮﻧﻦ ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻟﺌﻦ ﻛﺎﻥ ﻛﺬﺍ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ‪ ،‬ﺃﻭ »ﻭﺭﺑﻲ ﻟﺌﻦ ﻛﺎﻥ« ﺇﻟﺦ… ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺘﻠﺰﻡ ﺑﻬﺎ ﻛﻔﺎﺭﺓ ﺇﻥ ﺣﻨﺚ‪ ،‬ﻭﻻ ﻛﺮﺍﻫﺔ ﻓﻲ ﺍﻟﺤﻠﻒ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺮﻫﻪ‬ ‫ﺗﻌﻈﻴﻤﺎ ﷲ‪ ،‬ﻭﻭﺟﻬﻬﺎ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﺑﻪ ﻭﺣﻨﺚ ﻓﻜﺄﻧﻪ ﺍﺳﺘﻬﺎﻧﺔ ﻭﺳﺨﺮﻳﺔ‪،‬‬‫‬‫ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻗﺎﻃﻌﺎ‬ ‫‬‫ﺃﻭ ﺗ ﺤﻤﻞ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﺤﻠﻒ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣ ﻠﻔﻪ ﺑﺬﻟﻚ ﺣﺎﻛﻢ ﺃﻭ ﺣ ﻠ ‬ ‫ﻒ ﺑﻪ‬ ‫ﻟﺤﻖ ﺃﺣﺪﻓﻤﻐﻠﻈﺔ)‪.(٢‬‬ ‫‬ ‫‪ ٢٨٠‬ا ‪ E‬ا‪:E)V W‬‬ ‫ﺃﻥ ﻳﺤﻠﻒ ﺑﻴﻤﻴﻦ ﺧﺎﺭﺟﺔﺃﻱ‪ :‬ﺗﺎﺭﺓ ﻳﺬ ‪‬ﻛﺮ ﺍﻟﻴﻤﻴﻦ ﻭﺗﺎﺭﺓ ﻳﺆﻧﺜﻪﻣﺨﺮﺝ‬ ‫ﺍﻹﻟﺰﺍﻡ ﻭﺍﻟﺸﺮﻁ؛ ﻛﺎﺷﺘﺮﺍﻁ ﺇﻥ ﻭﻗﻊ ﻛﺬﺍ ﺃﻭ ﻟﻢ ﻳﻘﻊ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﻘﺴﻢ ﻓﻲ ﻫﺬﺍ ﺃﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٧٧/٤‬ ‪.[٢٧٨‬‬ ‫‪193‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ﻳﻘﻮﻝ‪» :‬ﻋﻠﻲ ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻟﺰﻣﻨﻲ ﻛﺬﺍ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻘﺪ ﻭﺍﻟﺘﺄﻛﻴﺪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻛﺬﺍ‪ ،‬ﺃﻭ ﻗﺎﻝ‪» :‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﺍ«‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻣﺜﻞ ﻗﻮﻟﻚ‪» :‬ﺇﻥ ﺟﺎﺀ ﺯﻳﺪ ﺃﻛﺮﻣﺘﻪ«‬ ‫ﻓﻲ ﺍﻹﻟﺰﺍﻡ ﻭﺍﻟﺸﺮﻁ؟! ﻏﻴﺮ ﺃﻥ ﻫﺬﺍ ﻭﻋﺪ ﻭﺇﻟﺰﺍﻡ ﻭﺷﺮﻁ‪ ،‬ﻭﻻ ﻗﺴﻢ ﻓﻴﻪ‪ ،‬ﺑﺨﻼﻑ‬ ‫ﺟﺎﻫﺪﺍ‪» :‬ﻋﻠﻲ ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻟﺰﻣﻨﻲ ﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﺍ ﺇﺫﺍ‬ ‫‬‫ﻗﻮﻟﻚ‬ ‫ﻗﻠﺖ ﺫﻟﻚ«‪ ،‬ﻋﻠﻰ ﻧﺤﻮ ﻃﺮﻳﻖ ﺍﻟﺠﺪﺍﻝ‪ ،‬ﺃﻭ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﺣﺪ ﻓﻴﻤﺎ ﻳﻘﻮﻝ‪ ،‬ﻭﻧﺤﻮ‬ ‫ﺟﺎﻫﺪﺍ‪» :‬ﻗﺎﻡ ﺯﻳﺪ ﺃﻭ‬ ‫‬‫ﺃﻳﻀﺎ ﺑﻼ ﺃﺩﺍﺓ ﺷﺮﻁ؛ ﻛﻘﻮﻟﻚ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ‪ ،‬ﻭﻳﻜﻮﻥ ‬ ‫ﺑﺤﺞ ﺇﻥ ﺃﻋﻄﺎﻩ‬ ‫‪‬‬‫ﻋﻠﻲ ﻋﺘﻘﺎ؛ ﻛﺎﻟﺤﻠﻒ‬ ‫ﻋﻠﻲ ﺍﻟﻌﺘﻖ«‪ ،‬ﻭﺗﺮﻳﺪ ﺃﻧﻪ ﺇﻣﺎ ﺃﻧﻪ ﻗﺎﻡ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ‪‬‬ ‫‪‬‬ ‫ﻣﺎﻻﺳﻮﺍﺀ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎﻝ ﻳﺒﻠﻐﻪ ﺍﻟﺤﺞ ﺃﻡ ﻻ‪ ،‬ﻭﺳﻮﺍﺀ ﺣﺞ ﻗﺒﻞ ﺃﻡ ﻟﻢ ﻳﺤﺞ‪،‬‬‫ﺍﷲ ‬ ‫ﻭﺳﻮﺍﺀ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺞ ﺃﻭ ﻟﻢ ﻳﻘﺪﺭﻭﻣﺸﻲﻟﻠﺒﻴﺖ ﺇﻥ ﺃﺑﺮﺃﻩ ﺍﷲ‪ ،‬ﺃﻭ ﺑﺼﺪﻗﺔ ﺃﻭ‬ ‫ﻋﺘﻖ ﻭﻃﻼﻕ‪ ،‬ﻓﻤﻦ ﺃﻟﺰﻡ ﻧﻔﺴﻪ ﺷﻴ ﺌﺎ ﺃﻟﺰﻣﻨﺎﻩ ﻟﻪ‪ ،‬ﻓﺬﻟﻚ ﻋﻨﺪﻩ ﻧﺬﺭ‪ ،‬ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﻣﻦ‬ ‫ﺣﻠﻒ ﺑﺎﻟﻤﺸﻲ ﺃﻭ ﺍﻟﻌﻬﺪ ﺃﻭ ﺑﺎﻟﺤﺞ ﺃﻭ ﺑﺒﺪﻧﺔ ﻳﻌﻨﻲ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻭﺣﻨﺚ ﻓﻌﻠﻴﻪ‬ ‫ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ)‪.(١‬‬ ‫‪ ٢٨١‬أ ن ا‪ L‬ق‪:‬‬ ‫ﻭﺍﻟﻴﻤﻴﻦ ﺑﻌﺘﻖ ﺃﻭ ﻃﻼﻕ ﻫﻲ ﻣﻦ ﺃﻳﻤﺎﻥ ﺍﻟﻔﺴﺎﻕ‪.‬‬ ‫ ﻭﻛﻔﺎﺭﺓ ﺍﻟﻌﻬﺪ ﺑﺎﷲﺑﻠﻔﻆ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ؛ ﻛﻤﻴﺜﺎﻗﻪ‪،‬‬ ‫ﻭﺫﻣﺘﻪ‪ ،‬ﻭﻛﻔﺎﻟﺘﻪﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻛﻞ ﻳﻤﻴﻦ ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ ﻛﻔﺎﺭﺓ ﻣﺮﺳﻠﺔ ﺇﻻ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‬ ‫ﻓﻤﻐﻠﻈﺔ ﻛﻜﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﻟﻠﻨﺺ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ‪ ،‬ﻭﻻ ﺗﺮﺩ‬ ‫ﺃﻳﻀﺎ ﻣﻐﻠﻈﺔﻛﺎﻟﻈﻬﺎﺭﻟﻜﻨﻪ ﻟﻴﺲ ﻳﻤﻴ ﻨﺎ‪،‬‬ ‫ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ؛ ﻷﻧﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪194‬‬ ‫ﻭﻻ ﺟﺎﺭﻳﺔ ﻣﺠﺮﻯ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻛﻼﻣﻪ ﻓﻲ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﺇﻥ ﻟﻢ ﻳﻀﻒ ﺇﻟﻴﻪ‬ ‫ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻹﺿﺎﻓﺔ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﻛﻘﻮﻟﻚ‪» :‬ﻋﻬﺪ ﺍﷲ‪ ،‬ﺃﻭ ﻣﻨﻪ‪،‬‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ ﻷﻓﻌﻠﻦ«‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﺑﻌﻬﺪ ﺍﷲ ﻭﻣﻴﺜﺎﻗﻪ ﻭﻛﻔﺎﻟﺘﻪ ﻓﻮﺍﺣﺪﺓ ﻣﻐﻠﻈﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺮﺳﻠﺔ؛ ﻷﻥ ﻣﺎﺻﺪﻗﺎﺗﻬﺎ ﻣﺘﺤﺪﺓ ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﻬﻮﻡ؛ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ‬ ‫ﻋﻬﺪﺍ‪ ،‬ﻭﺃﻧﻪ ﻳﻮﺛﻖ‬ ‫‬‫ﺗﻜﻔﻠﺖ ﺑﻪ ﷲ ﻭﻭﺛﻘﺖ ﺑﻪ ﻭﻋﻬﺪﺕ ﻟﻪ‪ ،‬ﻓﻤﻦ ﺣﻴﺚ ﺇﻧﻪ ﻋﻬﺪ‬ ‫ﻣﻴﺜﺎﻗﺎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻜﻔﻮﻝ ﺑﻪ ﻛﻔﺎﻟﺔ‪.‬‬ ‫ﻋﻬﺪﺍ ﻣﻀﺎﻓﺎ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺑﻘﺪﺭ ﺍﻟﻌﺪﺩ‪.‬‬‫‬ ‫ﺣﺎﻟﻔﺎ ﺧﻤﺴﻴﻦ ‬ ‫ ﻭﺗﻠﺰﻡ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ)‪.(١‬‬ ‫‬ ‫‪ !i/‬اﷲ«‪:‬‬ ‫ﱠ‬ ‫»‪('/‬‬ ‫‪1d *7 ٢٨٢‬ل‪:‬‬ ‫»ﻋﻠﻲ ﻋﻬﺪ ﺍﷲ«‪ ،‬ﺑﺘﻜﺮﻳﺮ ﺍﻟﻨﻄﻖ ﺇﻟﻰ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪،‬‬‫‪‬‬‫ ﻭﻛﺬﻟﻚ ﺍﺧﺘﻠﻒ ﺇﺫﺍ ﻗﺎﻝ‪:‬‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ‬ ‫‬‫ﻭﻣﺜﻞ »ﻋﻬﺪﺍﷲ« »ﻛﻔﺎﻟ ﺘﻪ« ﻭ»ﺫﻣ ﺘﻪ«‪،‬‬ ‫‬‫ﻭﺍﺣﺪﺍ‪،‬‬ ‫‬‫ﺟﻮﺍﺑﺎ‬ ‫‬‫ﻭﺫﻛﺮ ﻟﻬﺎ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻈﻬﺮ ﻟﻲ ﻣﻌﻨﻰ‬‫‬‫ﺑﺎﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻨﻮﻋﻴﻦ‬ ‫ﺍﻟﻨﺬﺭ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻭﺣﻖ ﺍﷲ ﻳﻤﻴﻨﺎﻥ ﻣﺮﺳﻠﺘﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻐﻠﻈﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪» :‬ﻋﻠﻴﻪ ﺍﷲ« ﻣﺜﻞ »ﻋﻠﻴﻪ ﻋﻬﺪ ﺍﷲ«‪.‬‬ ‫ﻭﻣﺜﻞ‬ ‫‬‫ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ « ﻛﻤﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻋﻬﺪ ﺍﷲ«‪،‬‬ ‫»ﻭﻋﺪ ﺍﷲ«؛ ﺗﻜﻮﻥ ﺑﻪ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻋﻬﺪ ﺍﷲ« ﻭﻧﻮﻯ‬ ‫‬‫»ﻋﻬﺪﺍﷲ«‬ ‫ﺑﺎﻟﺪﻳﻦ ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﺤﻠﻒ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪.‬‬‫ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٧٩/٤‬‬ ‫‪195‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻣﺎ ﺍﺗﺨﺬ ﻳﻌﻘﻮﺏ ﻋﻠﻰ ﻭﻟﺪﻩ«‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻻ ﺷﻲﺀ‬ ‫ﻋﻠﻴﻪ؛ ﻷﻧﻬﻢ ﺁﺗﻮﻩ ﻣﻮﺛﻘﻬﻢ ﻭﻟﻢ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻣﻮﺛﻘﺎ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﻭﻗﻮﻝ ﻣﺮﺳﻠﺔ‪.‬‬ ‫‬‫‬ ‫ﻭﻗﻮﻝ ﻣﻐﻠﻈﺔ)‪.(١‬‬ ‫‬‫‬ ‫‪ *7 ٢٨٣‬ا"‪1‬ل  »و‪ (C w7‬اﷲ«‪:‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ‪» :‬ﻭﺣﻖ ﻛﺮﺳﻲ ﺍﷲ«؛‬ ‫ ﻓﻘﻴﻞ‪ :‬ﻳﻤﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫»ﻋﻠﻲ ﻓﻲ ﺍﷲ« ﻓﻨﺬﺭ ﺇﻥ ﺃﺭﺍﺩﻩ‪ ،‬ﻭﻛﻔﺎﺭﺗﻪ ﻣﺮﺳﻠﺔ‪.‬‬ ‫‪‬‬‫ ﻭﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻤﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪» :‬ﺑﻪ« ﻣﻐﻠﻈﺔ‪.‬‬ ‫ﻭ»ﻋﻠﻲ ﷲ« ﻣﺮﺳﻞ‪.‬‬ ‫‪‬‬‫‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻐﻠﻆ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻟﺖ ﻟﺰﻭﺟﻬﺎ‪» :‬ﻋﻬﺪ ﺍﷲ ﻻ ﺃﻗﻴﻢ ﻣﻌﻚ«‪ ،‬ﻭﺯﻋﻤﺖ ﺃﻧﻬﺎ ﻟﻢ ﺗﻨﻮ ﺷﻴ ﺌﺎ‬ ‫»ﻋﻠﻲ«‪ ،‬ﻓﻤﺎ ﺃﺭﻯ ﻟﻬﺎ ﻧﺠﺎﺓ‪.‬‬ ‫‪‬‬‫ﻭﻟﻢ ﺗﻘﻞ‪:‬‬ ‫ﻭﻣﻦ ﻗﻴﻞ ﻟﻪ‪» :‬ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﺷﺎﻫﺪﻭﻥ ﻋﻠﻴﻚ ﺃﻧﻚ ﺗﻔﻌﻞ«‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺛﻢ ﻟﻢ‬ ‫ﻳﻔﻌﻞ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪» :‬ﻳﻌﻠﻢ ﺍﷲ ﻟﻘﺪ ﻛﺎﻥ ﻛﺬﺍ«‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٨٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪196‬‬ ‫ ﻭﻗﻴﻞ ﻓﻲ ﺫﺍ ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻛﺎﻥ ﻛﺬﺍ«‪ ،‬ﻭﻟﻢ ﻳﻜﻦ؛ ﻓﻤﻐﻠﻈﺔ‪ ،‬ﺇﻻ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‬ ‫ﻓﻲ ﺍﻷﻳﻤﺎﻥ‪ :‬ﻛﻠﻬﺎ ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻓﻲ ﺃﺛﺮ‪ :‬ﻣﻦ ﺣﻠﻒ ﺑﺤﻴﺎﺓ ﻓﻼﻥ ﻓﻤﺮﺳﻠﺔ ﻭﻟﻮ ﻟﻢ ﻳﺤﻨﺚ؛ ﻷﻧﻪ ﺃﺷﺮﻙ ﻣﻊ‬ ‫ﺍﷲ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻋﻠﻢ ﺍﷲ ﻷﻓﻌﻠﻦ«‪ ،‬ﻭﻟﻢ ﻳﻔﻌﻠﻪ؛ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻭﺫﻣﺔ ﺍﷲ«‪ ،‬ﺃﻭ »ﻋﺰﻳﻤﺔ ﺍﷲ«‪ ،‬ﺃﻭ »ﺃﻣﺎﻧﺔ ﺍﷲ«؛ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ)‪.(١‬‬ ‫‪ ٢٨٤‬ا ‪ E‬ا‪ `))' EW W‬ا> ح‪:‬‬ ‫ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺤﻠﻒ ﺑﻤﺎ ﻳﺨﺮﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺎﻡﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻭ‬ ‫ﺍﻟﻨﻔﺎﻕ ؛ ﻛ »ﺇﻧﻪ ﻳﻬﻮﺩﻱ«ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓﻣﻊ ﺃﻥ ﺍﻟﻜﺎﻑ ﻗﺒﻠﻬﺎ ﺟﺎﺭﺓ؛ ﻷﻥ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺣﻜﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻤﺒﺪﻭﺀﺓ ﺑ »ﺇ ﻥ« ﺍﻟﻤﻜﺴﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﻓﺘﺤﺖ ﻓﻌﻠﻰ‬ ‫ﺃﻳﻀﺎ ﻻ ﻷﺟﻞ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﺫﻟﻚ ﻟﺠﻮﺍﺯ ﺍﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ ﻓﻲ ﻗﻮﻟﻚ‪:‬‬ ‫ﺍﻟﺤﻜﺎﻳﺔ ‬ ‫»ﺣﻠﻔﺖ ﺇﻧﻨﻲ ﻳﻬﻮﺩﻱ ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ ﺃﻭ ﻟﻢ ﻳﻜﻦ«‪ ،‬ﻭﺍﻟﻜﺴﺮ ﻓﻲ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ‬ ‫»ﻋﺎﺑﺪ‬ ‫‬‫ﺃﻭﻟﻰ ﻻﻃﺮﺍﺩﻩ ﻓﻲ ﺫﻛﺮ ﻓﻌﻞ ﺍﻟﻘﺴﻢ ﻭﻋﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﺃﻭ »ﻧﺼﺮﺍﻧﻲ«‪ ،‬ﺃﻭ‬ ‫ﺷﻤﺲ«‪ ،‬ﺃﻭ »ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ«‪ ،‬ﺃﻭ »ﺍﻟﻤﻨﺎﻓﻘﻴﻦ«‪ ،‬ﺃﻭ »ﻣﻦ ﺍﻵﺛﻤﻴﻦ«‪ ،‬ﻭﻧﺤﻮﻫﺎ؛‬ ‫ﻛ »ﺃﻧﻪ ﻣﻦ ﻋﺎﺑﺪﻱ ﺻﻨﻢ«‪ ،‬ﺃﻭ »ﻣﻦ ﺍﻟﺼﺎﺑﺌﻴﻦ«‪ ،‬ﺃﻭ »ﺃﻧﻪ ﻣﺮﺟﺊ«‪ ،‬ﺃﻭ »ﻗﺪﺭﻱ«‪،‬‬ ‫ﺃﻭ »ﻣﺎﻟﻜﻲ«‪ ،‬ﺃﻭ »ﺷﺎﻓﻌﻲ«‪ ،‬ﺃﻭ »ﺣﻨﻔﻲ«‪ ،‬ﺃﻭ »ﺣﻨﺒﻠﻲ«‪ ،‬ﺃﻭ »ﺭﺍﻓﻀﻲ«‪ ،‬ﺃﻭ‬ ‫»ﻣﻌﺘﺰﻟﻲ«‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻓﺮﻕ ﺍﻟﻀﻼﻝ‪ ،‬ﺃﻭ »ﻗﺎﺗﻞ«‪ ،‬ﺃﻭ »ﺯﺍﻥ«‪ ،‬ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٧٩/٤‬ ‪.[٢٨٠‬‬ ‫‪197‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ ﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﻣﺮﺳﻠﺔ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺑﻤﺬﻫﺐ ﻣﻦ ﻣﺬﺍﻫﺐ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻔﺎﺭﺓ ﻓﻴﻬﺎ ﺇﻥ ﻓﻌﻞ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻔﻌﻠﻪ ﻓﺘﻠﺰﻣﻪ ﻣﻐﻠﻈﺔ ﺇﻥ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﺣﻘﻴﻘﻴﺔ ﻋﺮﻓﻴﺔ ﻟﻠﻤﺘﺄﺧﺮﻳﻦ ﻭﺍﻟﻌﺎﻣﺔ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﺼﻐﻴﺮﺓ‪،‬‬ ‫ﻭﺃﺻﻠﻪ‪ :‬ﺍﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ ﺃﺭﺳﻠﻬﺎ ﺍﷲ ﻓﻲ ﺍﻟﻤﺎﺋﺪﺓ‪ ،‬ﻭﻟﻢ ﻳﻘﻴﺪﻫﺎ ﺑﺎﻟﻈﻬﺎﺭ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﻟﻈﻬﺎﺭ‬ ‫ﺖ ﺍﻟﻴﻤﻴﻦ ﺑﻤﺮﺳﻠﺔ‪،‬‬ ‫‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻓﺎﻷﺻﻞ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ ﻣﺮﺳﻠﺔ ﺑﺈﺿﺎﻓﺔ ﻛﻔﺎﺭﺓ ﻟﻠﻴﻤﻴﻦ‪ ،‬ﻭ ﻧﻌ ‬ ‫ﻓﺤﺬﻑ ﺍﻟﻤﻨﻌﻮﺕ ﻭﻫﻮ ﻳﻤﻴﻦ‪ ،‬ﻭﻧﺎﺏ ﻋﻨﻪ ﺍﻟﻨﻌﺖ ﻭﻫﻮ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻤﻀﺎﻑ‪،‬‬ ‫ﻭﻫﻮ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻧﺎﺏ ﻋﻦ ﺍﻟﻤﻀﺎﻑ ﺍﻟﻴﻤﻴﻦ ﻭﻫﻮ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﺴﺘﺸﻌﺮ ﻓﻲ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻭﺃﺻﻞ ﻛﻔﺎﺭﺓ ﺧﺼﻠ ﺔ ﻛﻔﺎﺭ ﺓ؛ ﺃﻱ‪ :‬ﻋﻈﻴﻤﺔ ﺍﻟﺘﻜﻔﻴﺮ‪ ،‬ﻓﺄﺻﻠﻪ ﺻﻔﺔ‪ ،‬ﻭﺗﻐﻠﺒﺖ‬ ‫ﺍﺳﻤﺎ ﻟﻤﺎ ﻳﻌﻄﻰ ﻷﺟﻞ ﺍﻟﺤﻨﺚ ﺃﻭ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻟﻘﺘﻞ)‪.(١‬‬ ‫ﻋﻠﻴﻪ ﺍﻹﺳﻤﻴﺔ‪ ،‬ﻓﺼﺎﺭ ‬ ‫‪1d *7 ٢٨٥‬ل‪» :‬أ‪ -‬اه اﷲ« أو ﱠ‬ ‫»‪:«;>d‬‬ ‫ ﻭﻛﺬﺍ »ﺃﺧﺰﺍﻩ ﺍﷲ« ﺃﻭ »ﻗﺒﺤﻪ« ﺑﺘﺨﻔﻴﻒ ﺍﻟﺒﺎﺀ؛ ﺑﻤﻌﻨﻰ ﻟﻌﻦ‪ ،‬ﺃﻭ ﺑﺸﺪﻫﺎ؛‬ ‫»ﻗﺒﺢ ﻭﺟﻬﻪ«‪ ،‬ﺃﻭ »ﺑﻌﺾ ﺟﺴﺪﻩ« ﻭﻟﻮ ﺷﻌﺮﺓ‬ ‫ﺑﻤﻌﻨﻰ ﺿﺪ ﺍﻟﺘﺤﺴﻴﻦ‪ ،‬ﺃﻭ »ﻟﻌﻨﻪ« ﺃﻭ ‬ ‫ﻣﻨﻔﺼﻠﺔ‪ ،‬ﺃﻭ »ﺃﺩﺧﻠﻪ ﺟﻬﻨﻢ«‪ ،‬ﻭﺍﻟﻌﻴﺎﺫﺍﻻﻋﺘﺼﺎﻡﻋﻨﻬﺎ ﺑﺎﷲ ﻓﻲ ﺫﻟﻚ؛ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺸﺮ‪ ،‬ﻭﺇ ﺫﺍ ﻓﻼ‬ ‫ﻛﻔﺎﺭﺓ ﻓﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﻭﻟﻮ ﻧﻮﻯ ﺍﻟﺪﻋﺎﺀ؛ ﻷﻧﻪ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ‪:‬‬ ‫ﺍﻟﺤﻠﻒ ﺑﻌﺒﺎﺩﺓ ﻏﻴﺮ ﺍﷲ ﻣﻄﻠﻘﺎ؛ ﻛ »ﺃﻧﻪ ﻋﺎﺑﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﺍﻟﻨﺎﺭ«‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺑﺸﺮ‬ ‫ﺍﻵﺧﺮﺓ ﻣﻄﻠﻘﺎ؛ ﻛ »ﻋﺬﺑﻪ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ«‪ ،‬ﺃﻭ »ﻏﻀﺐ ﻋﻠﻴﻪ«‪ ،‬ﺃﻭ »ﻻ ﻳﺮﺣﻤﻪ«‪ ،‬ﺃﻭ‬ ‫»ﺣﺸﺮﻩ ﻣﻊ ﺃﻫﻞ ﺍﻟﻨﺎﺭ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨٠/٤‬ ‪.[٢٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪198‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺎﻝ‪» :‬ﺇﻧﻪ ﻣﺸﺮﻙ ﺇﻥ ﻓﻌﻞ«‪ ،‬ﻓﻼ ﻋﻠﻴﻪ ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺑﺎﷲ‪ ،‬ﺃﻭ ﻗﺎﻟﻪ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺣﺘﻰ ﻳﻨﻮﻱ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻠﻒ ﺑﻤﻮﺟﺐ ﺍﻟﻨﺎﺭ ﻛﻔﺮ‪ ،‬ﻭﻟﺰﻣﺘﻪ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﻭﻟﻮ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺃﻣﺎﻧﺎﺕ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ«؛ ﻓﻤﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻐﻠﻈﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺻﺎﺣﺐ ﺍﻟﻮﺿﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻻ ﻳﻔﻌﻠﻪ ﻭﺇﻥ ﻓﻌﻞ ﻓﻬﻮ ﺑﺮﻱﺀ ﻣﻦ ﺩﻳﻦ‬ ‫ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺣﻨﺚ؛ ﻟﺰﻣﻪﺑﺎﷲ ﺍﻟﺬﻱ… ﺇﻟﺦﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﺇﻥ ﻭﺟﺪ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ‪ ،‬ﻭﺑﺄﻧﻪ… ﺇﻟﺦ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺎﺑﻌﻴﻦ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ‪.‬‬ ‫ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ« ﺃﻭ ﻧﺤﻮﻫﺎ ﻭﻟﻢ ﻳﻨﻮ ﻣﻦ ﺍﷲ ﺃﻭ ﻧﺒﻲ ﺃﻭ‬ ‫ﻣﻠﻚ ﺃﻭ ﻣﺴﻠﻢ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﺇﻧﻪ ﻳﺼﻠﻲ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻕ«‪ ،‬ﻓﺈﻥ ﻧﻮﻯ ﺍﻟﺘﺤﻮﻝ ﻋﻦ ﺩﻳﻨﻪ؛ ﻓﻤﻐﻠﻈﺔ‪،‬‬ ‫ﻭﺇﻥ ﻧﻮﻯ ﺃﻧﻪ ﻳﺴﺎﻓﺮ ﻟﻠﻐﺮﺏ ﺣﺘﻰ ﻳﻜﻮﻥ ﻏﺮﺑﻲ ﺍﻟﻜﻌﺒﺔ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫»ﺇﻧﻪ ﻳﺼﻠﻲ ﺇﻟﻰ ﺍﻟﻤﻐﺮﺏ«‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﺇﻥ ﻋﻨﻲ ﺑﻘﻮﻟﻪ‪» :‬ﻣﻦ‬ ‫ﺍﻵﺛﻤﻴﻦ« ﺍﻟﺼﻐﺎﺋﺮ ﻓﻼ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﺇﻥ ﺣﻨﺚ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻻ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ﺇﻥ ﻓﻌﻞ«؛ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻓﻬﻮ ﻧﻐﻞ)‪«(١‬؛ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟ ‪‬ﻨﻐﻞ‪ :‬ﺍﻟﻔﺴﺎ ﺩ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ ]‪.[٨٨/٥‬‬ ‫‪199‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪1d *7 ٢٨٦‬ل‪ :‬ﱠ‬ ‫»‪ >d‬اﷲ و‪:«;i2‬‬ ‫ ﻣﻦ ﻗﺎﻝ‪» :‬ﻗﺒ‪‬ﺢ ﺍﷲ ﻭﺟﻬﻪ«‪ ،‬ﻭﺍﻟﻘﺒﺤﺔ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻋ ﻤ ﺮﻩ‪ ،‬ﻭﺣﻨﺚ؛ ﻓﻤﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺻﻴﺎﻡ ﻋﻤﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﻨﻮ ﺍﻟﻴﻤﻴﻦ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻠﻌﻦ)‪ .(٢‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﻘﺒﺢ‪،‬‬ ‫ﻭﺍﻟﻠﻌﻦ ﺇﻥ ﺃﺭﻳﺪ ﺑﻬﻤﺎ ﺍﻟﻴﻤﻴﻦ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ‪ ،‬ﺃﻭ ﻋﺘﻖ؛‬ ‫ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﻋﺸﺮﺓ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﻧﻪ ﻣﺨﻴﺮ ﺑﻴﻦ‬ ‫ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻭﻛﺴﻮﺗﻬﻢ ﻭﺗﺤﺮﻳﺮ ﺭﻗﺒﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ؛ ﻛﻜﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ‪،‬‬ ‫ﺇﻻ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﻌﺘﻖ ﻟﻠﻘﺒﺢ ﻭﺍﻟﻠﻌﻦ ﺇﻻ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﺳﺎﻟﻤﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺴﺐ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﺉ ﻣﺸﺮﻛﺔ‪ ،‬ﻭﺍﻟﻤﺆﻣﻨﺔ ﻣﻦ ﺛﺒﺘﺖ ﻟﻬﺎ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻘﺮﺓ‪،‬‬ ‫ﻭﻟﺰﻣﺖ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ﺯﻭﺟﻪ ﻣﻦ ﺍﻟﺤﻮﺭ«‪،‬‬‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻻ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﺇﻥ ﻓﻌﻞ«‪ ،‬ﺃﻭ »ﻻ ‬ ‫ﺃﻭ »ﻻ ﺃﺭﺍﻩ ﻭﺟﻪ ﻣﺤﻤﺪ ﮊ «‪.‬‬ ‫ ﻭﻓﻲ ﻭﺟﻮﻩ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٨٣/٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.[٢٤٨/٤] :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪200‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻟﻌﻨﻪ ﺍﷲ«‪ ،‬ﺃﻭ »ﺃﺧﺰﺍﻩ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻭﻟﻢ ﻳﻨﻮ ﻳﻤﻴ ﻨﺎ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻛﺎﻓﺮ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﺍﻟﺼﻼﺓ«‪ ،‬ﺃﻭ ﻧﺤﻮﻫﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ‬ ‫ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪» :‬ﺇﻥ ﻓﻌﻞ ﻓﻬﻮ ﻳﻌﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ ﻛﻌﻤﻞ ﻛﻞ‬ ‫ﻣﺨﻠﻮﻕ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻓﻬﻮ ﻋﺒﺪ ﻟﻔﻼﻥ‪ ،‬ﺃﻭ ﻟﻠﺸﻴﻄﺎﻥ«‪ ،‬ﻭﺣﻨﺚ‬ ‫ﺍﺳﺘﻐﻔﺮ)‪.(١‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﺃﺩﺧﻠﻪ ﺍﷲ ﻣﺪﺧﻞ ﻓﺮﻋﻮﻥ«‪ ،‬ﺃﻭ ﻧﺤﻮﻩ ﻣﻦ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻰ ﻛﻮﻧﻪ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻤﺸﺮﻙ ﺍﻟﺤﻲ ﻭﺍﻟﻤﻨﺎﻓﻖ ﺍﻟﺤﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻨﺎﻓﻖ ﺍﻟﺤﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻻ ﻓﻲ ﺍﻟﻤﺸﺮﻙ ﺍﻟﺤﻲ ﻣﺎ ﻟﻢ ﻳﺸﺎﻫﺪ ﻣﻮﺗﻬﻤﺎ ﻋﻠﻰ ﺣﺎﻟﻬﻤﺎ‪.‬‬ ‫ﻳﻌﺒﺪ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﺍﻟﻨﺼﺎﺭﻯ« ﻣﻐﻠﻈﺔ‪.‬‬ ‫»ﺃﻋﺒﺪ ﻣﺎ ‬ ‫‬‫ ﻭﻓﻲ‪:‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺩﺍﻉ ﺑﺪﻋﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺑﻨﻔﻲ ﻣﻦ ﻭﺍﻟﺪﻳﻪ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﻟﺬﻣﻲ‪ :‬ﺇﻥ ﻓﻌﻠﺖ ﻓﺄﻧﺖ ﺧﻴﺮ ﻣﻨﻲ؛‬ ‫ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٥٠/٤‬‬ ‫‪201‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ ﺃﻭ ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﺃﻭ ﻻ ﺷﻲﺀ‪ .‬ﺃﻗﻮﺍﻝ‪.‬‬ ‫‬ ‫ﻣﻐﻠﻈﺎ ﺇﻥ ﻓﻌﻞ« ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﺇﻥ ﻋﻠﻴﻪ ﻳﻤﻴ ﻨﺎ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺻﻮﻡ ﺛﻼﺛﺔ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻫﻮ ﺑﺮﻱﺀ ﻣﻦ ﺍﷲ«‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﺇﻥ ﻓﻌﻞ ﻓﻤﻐﻠﻈﺔ‪ ،‬ﻭﻻ ﻳﺸﺮﻙ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪» :‬ﻛﻠﻤﺎ ﺻﻠﻰ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ ﻓﻬﻮ ﺑﺨﻼﻑ ﺫﻟﻚ«‬ ‫ﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺤﻠﻒ ﻭﻳﺤﻨﺚ ﻭﻟﻢ ﻳﺮ ﻛﻢ ﺣﻠﻒ ﻭﻻ‬ ‫ﻣﺎ ﺣﻠﻒ ﺑﻪ ﻛﻔﺮ ﺛﻼﺛﺔ ﺃﻳﻤﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﺘﺎﻁ ﺣﺘﻰ ﻻ ﻳﺸﻚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﺘﺎﻁ ﻓﻲ ﺍﻟﻤﺮﺳﻠﺔ‪ ،‬ﻭﻳﺠﺰﺋﻪ ﻣﻐﻠﻈﺔ ﻋﻦ ﺟﻤﻴﻊ ﻣﺎ ﺣﻠﻒ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻐﻠﻆ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺮﺳﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ)‪.(١‬‬ ‫‪ p #'7 ` *7 ٢٨٧‬ن ‪)W‬ة و‪  34 2 14‬ﻹ‪C‬ﻼم‪:‬‬ ‫ﻭﺭﺧﺺ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻦ ﺣﻠﻒ ﺑﺄﻳﻤﺎﻥ ﻛﺜﻴﺮﺓ ﻭﻫﻮ ﺟﺎﻫﻞ ﺑﺎﻹﺳﻼﻡ ﺃﻥ ﻳﺘﻮﺏ‬ ‫ﺇﻟﻰ ﺍﷲ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﻜﻼﻡ«‪ ،‬ﻭﺑﺪﺍ ﻟﻪ ﺃﻧﻪ ﻗﺎﻟﻪ ﻓﻼ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻨﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻠﻌﻨﺔ ﺣﻨﺚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨١/٤‬ ‪.[٢٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪202‬‬ ‫ﻋﺎﻟﻤﺎ ﺃﻧﻪ ﻗﺎﻟﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﻥ ﺗﻜﻠﻢ ﺑﻪ ﺃﻭ ﻗﺎﻟﻪ ‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻳﻘﻮﻟﻪ« ﻓﻼ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﻨﺚ ﺇﻥ ﻋﻨﻰ ﻧﻔﺴﻪ)‪.(١‬‬ ‫‪ 7 `$ ` *7 ٢٨٨‬را‪:‬‬ ‫ﺣﻤﺎﺭﺍ ﻓﻤﻐﻠﻈﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﻭﻟﻮ ﺑﻼ ﺣﻠﻒ‪.‬‬ ‫‬‫ ﻭﻣﻦ ﻟﻌﻦ‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻘﻮﻡ‪» :‬ﻋﻠﻰ ﻣﻦ ﻳﺪﺧﻞ ﻋﻠﻴﻜﻢ ﻟﻌﻨﺔ ﺍﷲ« ﻭﻟﻢ ﻳﻌﻦ‬ ‫ﺃﺣﺪﺍ ﻓﻼ ﻋﻠﻴﻪ‬ ‫ﺇﻥ ﺩﺧﻞ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺴﻜﺎﻥ ﻭﺍﻟﺠﻮﺍﺭ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﺇﻥ ﻟﻢ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ« ﻭﺣﻨﺚ ﻓﺼﻮﻡ ﺷﻬﺮﻳﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﺇﻥ ﻭﺟﺪ ﻭﺇﻻ ﻓﺈﻃﻌﺎﻡ ﺛﻼﺛﺔ)‪.(٢‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﺻﻼﺗﻲ ﺻﻼﺓ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻭ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻭ ﻫﺒﺔ ﻟﻬﻢ‪ ،‬ﺃﻭ ﺻﺪﻗﺔ«‬ ‫ﻓﻤﻐﻠﻈﺔ)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ ﻓﻲ ﺣﺎﻟﻒ‪» :‬ﺇﻧﻪ ﺿﺎﻝ ﺇﻥ ﻓﻌﻞ« ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﺇﻻ ﺇﻥ ﻋﻨﻰ ﺍﻟﻜﻔﺮ‪،‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ »ﺃﻧﻪ ﺧﺎﺳﺮ«‪ ،‬ﺃﻭ »ﻣﺘﻌﺪ«‪ ،‬ﺃﻭ »ﻣﺒﺪﻝ«‪ ،‬ﻭﻓﻲ »ﺃﺑﻌﺪﻩ ﺍﷲ«‪ ،‬ﺃﻭ »ﺳﺤﻘﻪ‬ ‫ﺣﺘﻰ ﻳﺮﻳﺪ ﻣﻦ ﺭﺣﻤﺘﻪ«‪ ،‬ﻭﻓﻲ »ﻫﺘﻚ ﺍﷲ ﺳﺘﺮﻩ«‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﻠﺔ ﻏﻴﺮ ﺍﻹﺳﻼﻡ ﻓﻜﻔﺎﺭﺗﻪ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨١/٤‬ ‪.[٢٨٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٢٥٤/٤ :‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﺑﻖ‪.٢٥٤/٤ :‬‬ ‫‪203‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ ﻭﺇﻥ ﻗﺎﻟﺖ‪» :‬ﺫﺑﺢ ﺍﷲ ﺍﺑﻨﻬﺎ ﻋﻠﻰ ﺻﺪﺭﻫﺎ« ﻓﺪﻋﺎﺀ ﻋﻠﻰ ﺍﺑﻨﻬﺎ ﺗﺄﺛﻢ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻤﻴﻦ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻗﺒﺢ ﺍﷲ ﺩﺑﺮﻩ« ﻓﺸﻬﺮﺍﻥ)‪.(١‬‬ ‫‪ ٢٨٩‬ا ‪ E‬اا‪ `))' E$‬ا ‪:E2‬‬ ‫ﺍﻟﻴﻤﻴﻦ ﺍﻟﻜﻨﺎﺋﻲ‪ :‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﺑﻪ ﺃﻥ ﻳﺤﻠﻒ ﺑﻤﻜﻨﻰ ﺍﻟﻴﻤﻴﻦ؛ ﺃﻱ‪ :‬ﻣﺎ ﻟﻴﺲ‬ ‫ﺻﺮﻳﺢ ﻳﻤﻴﻦ‪ ،‬ﻟﻜﻨﻪ ﻛﻨﺎﻳﺔ؛ ﺇﺫ ﻭﺿﻊ ﻟﻐﻴﺮ ﺍﻟﻴﻤﻴﻦ ﻓﺎﺳﺘﻌﻤﻞ ﻓﻲ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻓﻴﺮﺩ‬ ‫ﺍﻟﺤﺎﻟﻒ ﻟﻤﺎ ﻧﻮﺍﻩ؛ ﻛ »ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ«‪ ،‬ﺃﻭ »ﺣﻠﻔﺖ ﻋﻠﻴﻚ«‪ ،‬ﺃﻭ »ﺃﻗﺴﻤﺖ«‪ ،‬ﺃﻭ‬ ‫ﺟﻮﺍﺏ‬ ‫‬‫»ﺣﻠﻔﺖ« ﺑﺪﻭﻥ ﺫﻛﺮ »ﻋﻠﻴﻚ«‪ ،‬ﻭﻳﺬﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﻭﻧﺤﻮﻩ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺍﻋﺘﺼﺎﻣﺎ ﺑﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ‬ ‫‬‫ﺍﻟﻘﺴﻢ‪ ،‬ﺃﻭ »ﻣﻌﺎﺫ ﺍﷲ«؛ ﺃﻱ‪ :‬ﻋﻴﺎﺫ ﺓ ﺑﺎﷲ؛ ﺃﻱ‪:‬‬ ‫ﻭﺻﺎﺭ ﻛﺄﻧﻪ ﻗﻴﺪ ﺍﻋﺘﺼﺎﻡ ﺍﷲ؛ ﻷﻧﻪ ﺍﻋﺘﺼﻢ ﺍﻟﻤﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔ ﺗﺼﺢ ﻷﺩﻧﻰ‬ ‫ﻋﻠﻲ ﺷﻬﻴﺪ«‪،‬‬ ‫ﻣﻼﺑﺴﺔ‪ ،‬ﺃﻭ »ﺃﻋﻮﺫ ﺑﺎﷲ«‪ ،‬ﺃﻭ »ﺣﺎﺷﺎ ﷲ«‪ ،‬ﺃﻭ »ﺃﺷﻬﺪ ﺑﺎﷲ«‪ ،‬ﺃﻭ »ﺍﷲ ‪‬‬ ‫ﻣﻀﺎﻑ ﻭﻧﻌﺖ؛ ﺃﻱ‪:‬‬ ‫‬‫ﺃﻭ »ﻟﻌﻤﺮ ﺍﷲ«؛ ﺃﻱ‪ :‬ﺑﻘﺎﺀ ﺍﷲ؛ ﻓﺘﻠﺰﻣﻪ ﻣﺮﺳﻠﺔ ﻋﻠﻰ ﺣﺬﻑ‬ ‫ﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﺣﻴﻦ ﺫﻛﺮ ﺍﷲ‬‫ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ ﻣﺮﺳﻠﺔ ﺇﻥ ﺃﺭﺍﺩ ﻳﻤﻴﻨﺎ ‬ ‫ﻓﺤﻨ ‬‫ ‬ ‫ﻻ ﺣﻴﻦ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻛ »ﺃﻗﺴﻤﺖ«؛ ﻷﻧﻪ ﻟﻔ ﻆ ﺑﻤﺎ ‬ ‫ﺩﻝ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﻭﻧﻮﻯ ﺑﻪ ﺍﻟﻘﺴﻢ‬ ‫ﻭﺫﻛﺮ ﺍﷲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻴﻦ ﻓﻴﻪ ﻭﻻ ﻟﺰﻭﻡ ﻟﻠﻜﻔﺎﺭﺓ ﻣﻊ ﺃﻧﻪ ﺃﺭﺍﺩ ﻳﻤﻴ ﻨﺎ ﻭﺣﻨﺚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﻗﻄﻌﺎ‪ .‬ﻭﺩﺧﻞ ﻓﻲ ﻣﻜﻨﻴﺎﺕ ﺍﻟﻴﻤﻴﻦ‪ :‬ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪:‬‬ ‫ﻟﻢ ﻳﺮﺩ ﻳﻤﻴ ﻨﺎ ﻓﻼ ﻳﻤﻴﻦ ‬ ‫ﻣﺮﻳﺪﺍ ﺑﻪ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻓﺘﻠﺰﻡ ﺍﻟﻤﺮﺳﻠﺔ‬ ‫»ﺁﻣﻦ ﺑﺎﷲ«‪ ،‬ﺃﻭ »ﺁﻣﻦ ﺑﺮﺑﻲ ﺃﻓﻌﻞ ﺃﻭ ﻻ ﺃﻓﻌﻞ«‪ ،‬‬ ‫ﺇﺫﺍ ﺣﻨﺚ)‪.(٢‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ؛ ﻷﻧﻪ ﻟﻢ ﻳﻮﺿﻊ ﻟﻠﻴﻤﻴﻦ‪ ،‬ﻟﻜﻨﻪ ﻳﻜﻨﻰ ﺑﻪ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻋﺮﻓﻨﺎ‬ ‫ﻭﻳﺮﺍﺩ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٨٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٨٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪204‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﺑﻌﺾ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪» :‬ﺃﻗﺴﻤﺖ«‪ ،‬ﺃﻭ »ﺣﻠﻔﺖ«‬ ‫ﺣﺘﻰ ﻳﻘﻮﻝ‪» :‬ﺑﺎﷲ«‪ ،‬ﺃﻭ »ﺑﺮﺑﻲ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﺳﻤﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺍﻟﻀﻤﺎﺋﺮ‬ ‫ﺍﻟﻌﺎﺋﺪﺓ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ‪] ﴾ ½ ¼ » º ﴿ : 4‬ﺍﻷﻧﻌﺎﻡ‪.[١٠٩ :‬‬ ‫ﻭﻳﻌﺘﺮﺽ ﺑﺄﻧﻪ ﻏﺎﻳﺔ ﻣﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ ﻧﻄﻘﻮﺍ ﺑﻬﺎ‪ ،‬ﻭﻟﻴﺴﺖ‬ ‫ﺍﻟﻴﻤﻴﻦ ﻣﺤﺼﻮﺭﺓ ﻓﻴﻤﺎ ﻧﻄﻘﻮﺍ‪ ،‬ﻛﻤﺎ ﻻ ﺣﺠﺔ ﻓﻲ ﻗﻮﻟﻪ ‪- , + ﴿ : 4‬‬ ‫‪] ﴾ .‬ﺍﻟﻘﻠﻢ‪ ،[١٧ :‬ﻋﻠﻰ ﺃﻧﻪ ﻳﻤﻴﻦ ﻭﻟﻮ ﻟﻢ ﻳﻨﻄﻖ ﺑﻘﻮﻟﻚ‪» :‬ﺑﺎﷲ« ﻭﻧﺤﻮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‬ ‫ﺍﻟﻜﺮﻳﻢ؛ ﻷﻥ ﻏﺎﻳﺔ ﻣﺎ ﻓﻲ ﺍﻵﻳﺔ ﺃﻧﻪ ‪ 4‬ﺃﺧﺒﺮﻧﺎ ﺑﺄﻧﻬﻢ ﺃﻗﺴﻤﻮﺍ ﻭﻟﻢ ﻳﺨﺒﺮﻧﺎ ﺑﻢ‬ ‫ﺃﻗﺴﻤﻮﺍ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ ﻓﻲ ﻗﺴﻤﻬﻢ‪» :‬ﻭﺍﷲ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﺍﻟﻤﺘﺒﺎﺩﺭ)‪.(١‬‬ ‫ ﻭ»ﺃﻗﺴﻤﺖ ﺑﺎﷲ« ﻳﻤﻴﻦ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻣﺮﺳﻠﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻛﺬﺍ »ﻭﺣﻖ ﺍﻟﻘﺮﺁﻥ«؛‬ ‫ﻟﺬﻛﺮ ﺍﷲ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ »ﻭﺍﻟﺴﻮﺭﺓ«؛ ﻷﻥ ﻣﻨﻬﺎ ﺍﻟﺒﺴﻤﻠﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺫﻛﺮ ﺍﷲ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻔﺎﺭﺓ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ؛ ﻷﻧﻪ ﺃﻗﺴﻢ ﺑﺎﻟﺤﺮﻭﻑ ﻻ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻠﻮ‬ ‫ﺃﻗﺴﻢ ﺑﻠﻔﻆ ﺍﻟﺠﻼﻟﺔ ﻭﺃﺭﺍﺩ ﺃﻧﻪ ﺣﻠﻒ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﺮﻭﻑ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ؛ ﻷﻥ ﺍﷲ ﻏﻴﺮ ﺍﻟﺤﺮﻭﻑ‪.‬‬ ‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﺑﻪ ﻭﺃﺭﺍﺩ ﺍﻟﻌﺪﻝ ﻓﻼ ﻛﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺍﻟﺤ ‪‬ﻖ ‬ ‫ ﻭﻓﻲ »ﻭﺣﻖ ﺭﺳﻮﻝ ﺍﷲ« ﺍﺧﺘﻼﻑ‪.‬‬ ‫ ﻭ»ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ« ﻳﻤﻴﻦ ﻋﻨﺪ ﺟﺎﺑﺮ‪.‬‬ ‫»ﻋﻠﻲ« ﻳﻤﻴﻦ‪.‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺑﻴﻤﻴﻦ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻓﻌﻠﻲ ﻋﺘﻖ ﺭﻗﺒﺔ« ﻛﻔﺮ ﻳﻤﻴ ﻨﺎ‪.‬‬ ‫‪‬‬‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﺤﻴﻰ‪ :‬ﻣﻦ ﻗﺎﻝ‪» :‬ﺇﻥ ﻓﻌﻠﺖ ﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٨٦/٤‬‬ ‫‪205‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫»ﻋﻠﻲ ﻛﺬﺍ« ﻓﻌﻠﻴﻪ ﻣﺎ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺤﺎﻝ‪.‬‬ ‫‪‬‬‫ ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫»ﻋﻠﻲ ﻳﻤﻴﻦ«‪ ،‬ﻭﻓﻲ‬ ‫‬‫ ﻭﺍﺧﺘﻠﻒ ﻓﻲ »ﺃﻗﺴﻤﺖ‪ ،‬ﺃﻭ ﺣﻠﻔﺖ ﻟﺘﻔﻌﻠﻦ«‪ ،‬ﻭﻓﻲ‬ ‫»ﻭﺣﻖ ﺭﺳﻮﻝ ﺍﷲ«‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻤﻴﻦ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺟﺎﺑﺮ ﻓﻲ ﻏﻴﺮ ﺍﻷﺧﻴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺤﻠﻒ ﺑﺎﷲ ﻓﻴﻤﻴﻦ‪.‬‬ ‫ﻋﻠﻲ« ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻓﻲ »ﷲ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﺇﺫﺍ ﺣﻨﺚ‪.‬‬ ‫»ﻋﻠﻲ ﺭﺣﻤﺔ ﺍﷲ ﺇﻥ ﻓﻌﻠﺖ ﺃﻭ ﻟﻢ ﺃﻓﻌﻞ« ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺩﻋﺎﺀ‬ ‫‬‫ ﻭﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺨﻴﺮ ﻭﺃﺭﺍﺩ ﻳﻤﻴ ﻨﺎ ﻓﻴﻤﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫‬ ‫‪7‬ﻼﻻ‪:‬‬‫‬ ‫‪B‬م‬ ‫‪#'7 ` *7 ٢٩٠‬‬ ‫‬ ‫ﺣﻼﻻﻭﺇ ﻥ ﺯﻭﺟ ﺔ ﺃﻭ ﺳﺮﻳ ﺔ ﻓﻲ ﺷﺄﻥ ﺷﻲﺀ‪ ،‬ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ‬ ‫ﺣﺮﻡ‬ ‫ ﻭﻣﻦ ‪‬‬ ‫ﺍﻟﺸﻲﺀﻟﺰﻣﺘﻪ ﻣﺮﺳﻠﺔ؛ ﺃﻱ‪ :‬ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ ﻣﺮﺳﻠﺔ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺍﻟﻌﻮﺩ ﺇﻟﻰ‬ ‫ﻣﺎ ﺣﺮﻡ ﻭﻟﻢ ﻳﻌﻠ‪‬ﻖ ﺑﺸﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ)‪.(٢‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻐﻠﻈﺔ ﻭﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺯﻭﺟﺘﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﻮﻟﻪ ﺫﻟﻚ ﺗﻄﻠﻴﻘﺔ ﻳﻤﻠﻚ ﺭﺟﻌﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻠﻜﻪ ﺑﻞ ﻳﺘﺰﻭﺟﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨٥/٤‬ ‪.[٢٨٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ٢٧٦/٤‬ ‪ ٣٥٦‬ ‪.[٣٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪206‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺙ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻇﻬﺎﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻤﻴﻦ ﺇﻥ ﻣﺲ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺣﺘﻰ ﻣﻀﺖ‬ ‫‬ ‫ﺣﻼﻻ‬ ‫ﺣﺮﻡ‬ ‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺧﺮﺟﺖ ﺑﺎﻹﻳﻼﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﺋﻠﻴﻦ‪ :‬ﺇﻥ ﻣﻦ ‬ ‫ﻭﻋﺎﺩ ﺇﻟﻴﻪ ﻟﺰﻣﺘﻪ ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻣﺮﺳﻠﺔ ﻭﻟﻮ ﻟﻢ ﻳﻌﺪ ﺇﻟﻴﻪ‪.‬‬ ‫ ﻭﺃﻣﺎ ﺇﺫﺍ ﺣﺮﻡ ﺯﻭﺟﺘﻪ ﺃﻭ ﺳﺮﻳﺘﻪ ﻭﺃﺭﺍﺩ ﺍﻟﻄﻼﻕ ﻓﻄﻼﻕ‪.‬‬ ‫ﻋﻠﻲ ﺣﺮﺍﻡ ﻭﻋﻨﻰ ﺍﻟﻄﻼﻕ ﻓﻘﻴﻞ‪ :‬ﻃﻼﻕ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻃﻼﻕ ﻭﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ ﻭﻻ ﻃﻼﻕ‪ ،‬ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻷﺻﺤﺎﺑﻨﺎ)‪.(١‬‬ ‫‪'B #'7 ` *7 ٢٩١‬ﱠ‪7 3‬ا  ‪:‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﺍﻟﺤﺮﺍﻡ ﻋﻠﻴﻪ ﺣﻼﻝ ﻻ ﻳﻔﻌﻞ ﻛﺬﺍ« ﺛﻢ ﻓﻌﻠﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﻟﺰﻣﺘﻪ ﻣﺮﺳﻠﺔ‬ ‫‬ ‫ﺣﻼﻻ‪.‬‬‫ﺣﺮﻡ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﻦ ‬ ‫ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻣﻦ ﺃﻳﻦ ﻛﺎﻥ ﺗﺤﺮﻳﻢ ﺍﻟﺤﻼﻝ ﻳﻤﻴ ﻨﺎ ﺗﻠﺰﻡ ﺑﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺣﺘﻰ ﻳﻜﻮﻥ‬ ‫‬ ‫ﺃﺻﻼ ﻳﻘﺎﺱ ﻋﻠﻴﻪ؟‬ ‫ﻗﻠﺖ‪ :‬ﻣﻦ ﻗﻮﻟﻪ ‪] ﴾ ( ' & % $ # " ! ﴿ : 4‬ﺍﻟﺘﺤﺮﻳﻢ‪ ،[١ :‬ﺇﻟﻰ‬ ‫ﻗﻮﻟﻪ ‪] ﴾ 7 6 5 4 3 2 ﴿ : 8‬ﺍﻟﺘﺤﺮﻳﻢ‪ ،[٢:‬ﻓﺄﺷﺎﺭ ﺇﻟﻰ ﺃﻧﻪ ﻳﻤﻴﻦ ﺗﺠﺐ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ .[٢٨٧/٤‬ﻭﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪» :[١٣٩٧/٢‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻟﻄﻌﺎﻡ ﺣﻼﻝ؛ ﻫﻮ ﻋﻠﻴﻪ‬ ‫ﺣﺮﺍﻡ ﺇﻥ ﺃﻛﻠﻪ‪ ،‬ﻭﺑﻴﺘﻪ ﻫﺬﺍ ﺣﺮﺍﻡ ﺇﻥ ﺩﺧﻠﻪ؛ ﻓﻼ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺪﺧﻞ ﻭﻳﺄﻛﻞ« ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪.٣٥٥/٤‬‬ ‫‪207‬‬‫ﺍﻷﻳﻤﺎﻥ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺘﺤﻠﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻚ ﺑﺎﻟﻜﻔﺎﺭﺓ ﺍﻟﻤﺮﺳﻠﺔ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻟﻠﻴﻤﻴﻦ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪،‬‬ ‫ﻛﻤﺎ ﺃﺩﺧﻞ ﺍﺑﻦ ﺑﺮﻛﺔ ﻓﻲ ﺁﻳﺔ ﺍﻟﻤﺎﺋﺪﺓ ﻛﻞ ﻳﻤﻴﻦ‪ ،‬ﻓﻠﻢ ﻳﻘﻞ ﻭﺟﻮﺏ ﺍﻟﻤﻐﻠﻈﺔ ﻓﻲ‬ ‫ﻳﻤﻴﻦ ﺇﻻ ﻓﻲ ﺍﻟﻈﻬﺎﺭ؛ ﻟﻮﺭﻭﺩ ﺍﻟﻨﺺ ﻓﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻐﻠﻈﺔ؛ ﻷﻥ ﺗﺤﻠﻴﻞ ﺍﻟﺤﺮﺍﻡ ﺃﻋﻈﻢ ﻣﻦ ﺗﺤﺮﻳﻢ ﺍﻟﺤﻼﻝ؛ ﻷﻥ ﺍﻟﺤﻼﻝ‬ ‫ﺃﺑﺪﺍ‪،‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺍﻟﺤﺮﺍﻡ ﻻ ﻳﺴﻮﻍ ﻟﻪ ﻓﻌﻠﻪ ‬ ‫ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻨﺎﻭﻟﻪ ﻓﻲ ﻋﻤﺮﻩ ﻭﻳﺘﺮﻛﻪ ‬ ‫ﺣﺮﺍﻣﺎ‪،‬‬ ‫‬‫ﻭﺇﻧﻤﺎ ﻳﺴﻮﻍ ﻓﻌﻠﻪ ﻟﻀﺮﻭﺭﺓ ﺃﺑﺎﺡ ﻟﻪ ﺍﷲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺣﻴﻨﺌﺬ ﻟﻴﺲ‬ ‫ﻓﺴﻮﻯ ﺑﻴﻦ ﺗﺤﻠﻴﻞ ﺍﻟﺤﺮﺍﻡ‬ ‫‬‫ﻭﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻟﻢ ﻳﻌﺘﺒﺮ ﺍﻟﻤﻨﺎﻭﻟﺔ ﻭﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﺑﻈﺎﻫﺮﻩ ﻣﺨﺎﻟﻔﺔ ﻭﻣﻀﺎﺩﺓ ﻷﻣﺮ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺃﻥ ﻣﻦ‬‫ﻭﺗﺤﺮﻳﻢ ﺍﻟﺤﻼﻝ؛ ﻷﻥ ‪‬‬ ‫‬ ‫ﺣﻼﻻ ﻣﻦ ﻏﻴﺮ ﻃﺮﻳﻖ ﺗﻌﻠﻴﻖ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺑﻞ ﻣﻦ ﺣﻴﺚ ﻣﺠﺮﺩ‬ ‫ﺣﺮﻡ‬ ‫ﺣﺮﺍﻣﺎ ﺃﻭ ‬ ‫‬‫ﺣ ﻠﻞ‬ ‫ﻳﺆﻭﻝ ﻓﺘﻠﺰﻣﻪ ﺍﻟﻤﻐﻠﻈﺔ‪.‬‬ ‫ﺣﺮﺍﻣﺎ ﺃﻭ ﺍﻟﺤﺮﺍﻡ ﺣﻼﻻ ﻓﻤﺸﺮﻙ ﺇﻥ ﻟﻢ ‪‬‬ ‫‬‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﺤﻼﻝ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﻭﺍﻟﺨﻠﻒ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫‬‫ ﻭﻗﻴﻞﺃﻱ‪ :‬ﻗﺎﻝ ﻣﻦ ﻻ ﻳﺮﻯ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪،‬‬ ‫ﻣﺜﻼ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻫﻞ‬‫ﺣﺮﻡ ﻣﺎﻟﻪ ﺃﻭ ﺻﻼﺗﻪ ﺃﻭ ﺻﻮﻣﻪ ‬‫‬ ‫ﻗﺒﻞ ﻫﺬﺍ ﺟﺎﺭ ﻭﻟﻮ ﻓﻲ ﻣﻦ ‬ ‫ﻋﻠﻴﻪ ﻣﺮﺳﻠﺔ ﺃﻭ ﻣﻐﻠﻈﺔ؟ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﻳﻜﻮﻥ ﺗﺤﺮﻳﻢ ﺍﻟﺤﻼﻝ ﻳﻤﻴ ﻨﺎ ﺇﻻ ﻓﻲ‬ ‫ﺣﺮﺍﻣﺎ ﻭﻟﻢ ﻳﻄﻠﻖ ﺣﻨﺚ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻖ‬ ‫‬‫‬ ‫ﺣﻼﻻ ﺃﻭ ﺃﺣ ‪‬ﻞ‬ ‫ﺣﺮﻡ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻣﻦ ‬ ‫ﻓﺤﺘﻰ ﻳﺨﺎﻟﻒ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﻳﻢ ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﺘﺨﻴﻴﺮ ﻭﺍﻟﺼﻮﻡ ﻟﻤﻦ ﻟﻢ ﻳﺠﺪ‬ ‫ﻛﻤﺎ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺗﺤﻠﻴﻞ ﺍﻟﺤﺮﺍﻡ ﺻﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪.‬‬ ‫ﻋﻠﻲ ﻣﺎ ﺣﺮﻡ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻧﻔﺴﻪ« ﻭﺃﺭﺍﺩ ﻳﻤﻴ ﻨﺎ ﻓﻤﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﺣﺮﺍﻡ ‪‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻛﻞ ﺣﻼﻝ ﺣﺮﺍﻡ ﻋﻠﻴﻪ« ﺩﺧﻠﺖ ﺯﻭﺟﺘﻪ ﻓﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻨﻮﻳﻬﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪208‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻜﺴﻮﺓ‪ ،‬ﻭﺇﻻ ﻓﺎﻹﻃﻌﺎﻡ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺎﻟﺼﻮﻡ‪.‬‬ ‫ﺣﺮﻡ ﺷﺮﺏ ﻣﺎﺀ ﻫﺬﺍ ﺍﻟﻘﺪﺡ ﻓﺄﺭﻳﻖ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻣﻦ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺸﺮﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺿﺢ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨٧/٤‬ ‪ ،[٢٨٨‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٥٦/٤‬‬ ‫‪209‬‬ ‫اﻻ‪ WC‬ء ‪ (B‬اﻷ ن‬ ‫‪ .$ ٢٩٢‬اﻻ‪ WC‬ء‪:‬‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪ :‬ﺇﺧﺮﺍﺝ ﺑﻌﺾ ﻣﻦ ﻛﻞ‪ ‬ﺑﻤﺜﻞ »ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ« ﺑﻔﺘﺢ ﻫﻤﺰﺓ »ﺃﻥ«‪،‬‬ ‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ؛ ﺃﻱ‪ :‬ﺇﻻ ﻣﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﺖ‪» :‬ﻻ ﺃﻗﻮﻡ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ« ﻓﻘﺪ‬ ‫ﻗﻴﺎﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪» :‬ﻭﺍﷲ ﻷﺿﺮﺑﻦ ﺍﻟﺰﻳﺪﻳﻦ ﺇﻻ ﺯﻳﺪ ﺑﻦ‬ ‫ﻧﻔﻴﺖ ﻛﻞ ﻗﻴﺎﻡ ﺇﻻ ‬ ‫ﻋﻤﺮﻭ«‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪» :‬ﺇﻻ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ« ﻋﻘﺐ ﻗﻮﻟﻪ‪» :‬ﻭﺍﷲ ﻷﺿﺮﺑﻦ ﺍﻟﺰﻳﺪﻳﻦ« ﺑﻼ‬ ‫ﻓﺼﻞ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﻥ ﻟﻢ ﻳﻨﻮﺍﺳﺘﺜﻨﺎﺀﻩ ﻣﻊ ﺍﻟﺤﻠﻒ‪.‬‬ ‫ﺃﻭ‪» :‬ﺇﻥ ﺃﺭﺍﺩ ﺍﷲ«‪ ،‬ﺃﻭ »ﺷﺎﺀ«‪ ،‬ﺃﻭ »ﻗﻀﻰ«‪ ،‬ﺃﻭ »ﺃﺫﻥ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻷﻓﻌﺎﻝ ﺳﻮﺍﺀ ﺫﻛﺮ »ﺇﻻ« ﺃﻭ ﻟﻢ ﻳﺬﻛﺮ ﺇﻻ ﺃﺩﺍ ﺓ ﺍﻟﺸﺮﻁ ﻛ »ﺇ ﻥ« ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ ﻭ»ﺇﺫﺍ«‬ ‫ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﺃﻭ ﺫﻛﺮ »ﺇ ﻥ« ﺍﻟﻤﺼﺪﺭﻳﺔ ﻣﻊ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻤﻀﺎﺭﻉ ﺑﻌﺪ »ﺇﻻ« ﺇﺛﺮ‬ ‫ﺍﻟﻴﻤﻴﻦ؛ ﺃﻱ‪ :‬ﺑﻌﺪﻩ ﺑﺎﺗﺼﺎﻝ)‪.(١‬‬ ‫‬ ‫‪: "'Z‬‬ ‫‪ ٢٩٣‬اﻻ‪ WC‬ء  اﷲ‬ ‫ﻳﺠﻮﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺬﻛﺮ ﺍﷲ ﻣﻄﻠﻘﺎ؛ ﺑﺄﻱ ﺍﺳﻢ‪ ،‬ﻭﺑﺄﻱ ﻋﺒﺎﺭﺓ‪ ،‬ﻭﺑﺄﻱ ﻟﻐﺔ‪ ،‬ﺑﺠﻤﻠﺔ‬ ‫ﺃﻭ ﻣﻔﺮﺩ‪ ،‬ﻭﺿﻊ ﻟﻼﺳﺘﺜﻨﺎﺀ ﺃﻡ ﻟﻢ ﻳﻮﺿﻊ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﻳﻤﻴﻨﻪ‪» :‬ﺍﷲ«‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٨٥/٤‬ ‪.[٢٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪210‬‬ ‫»ﺭﺏ ﺍﻏﻔﺮ ﻟﻲ«‪ ،‬ﺃﻭ »ﺃﺳﺘﻐﻔﺮ ﺍﷲ«‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪» :‬ﺭﺑﻲ«‪ ،‬ﺃﻭ »ﺍﻟﺮﺏ«‪ ،‬ﺃﻭ »ﺍﻟﺮﺣﻤﻦ«‪،‬‬ ‫‪‬‬ ‫ﺑﻌﺪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ‬ ‫ﺃﻭ »ﺍﻟﺮﺣﻴﻢ« ﺇﺫﺍ ﻧﻮﻯ ﺑﺬﻟﻚ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺮﺏ ﻳﺸﻤﻞ‬ ‫‬‫ﻳﺠﺰﺉ ﻗﻮﻟﻪ ‪] ﴾ z y x w ﴿ : 4‬ﺍﻟﻜﻬﻒ‪،[٢٤ :‬‬ ‫ﻭﺫﻛﺮﻫﺎ ﻟﺠﻮﺍﺯ‬ ‫ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺠﻤﻠﺔ ﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﻫﺪﻣﻪ؛ ﺃﻱ‪ :‬ﻫﺪﻡ ﺍﻟﻴﻤﻴﻦ‪ ،‬‬ ‫ﺑﻌﻀﺎ ﻻ ﻳﺠﻴﺰﻩ ﺇﻻ‬ ‫ﺗﺬﻛﻴﺮﻫﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﺑﻤﻌﻨﻰ ﺍﻟﺤﻠﻒ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻓﺈﻥ ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺍﻹﺟﻤﺎﻉ ﻋﺎﺋﺪ ﺇﻟﻰ‬ ‫ﺑﺼﻴﻎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ‬ ‫ﺻﺢ ﺇﺟﻤﺎ ﻋﺎ ﺇﺫﺍ ﻧﻮﻯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻗﺒﻞ‬ ‫‬‫ﻗﻮﻟﻪ‪» :‬ﺇﺛﺮ ﺍﻟﻴﻤﻴﻦ«؛ ﺃﻱ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺇﺛﺮﻩ‬ ‫ﺍﻟﺘﻤﺎﻡ)‪.(١‬‬ ‫‪ ٢٩٤‬ا  )` اﻻ‪ WC‬ء‪:‬‬ ‫ﻟﻤﺎ ﻳﺤﻠﻒ ﻓﻲ ﺍﻟﺸﻬﺮ ﺑﺄﻥ ﻗﺎﻝ ‬ ‫ﻣﺜﻼ ﻓﻲ ﺃﻭﻟﻪ‪» :‬ﺇﻥ‬‫ ﻭﺇﻥ ﺍﺳﺘﺜﻨﻰ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ‬ ‫ﺷﺎﺀ ﺍﷲ« ﻣﻦ ﺍﻷﻳﻤﺎﻥ ﻓﻘﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ ﻟﻤﺎ ﺣﻠﻒ ﻓﻴﻪ ﻭﻻ ﺣﻨﺚ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻓﻲ »ﺍﻟﻠﻘﻂ« ﺍﻟﻤﺮﻭﻳﺔ ﻋﻦ ﺃﺑﻲ ﻋﺰﻳﺰ ﻭﻏﻴﺮﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺷﺎﺫ ﻻ ﻳﺆﺧﺬ‪.‬‬ ‫ﻭﺇﻥ ﻓﻘﺪ ﺗﺘﺎﺑﻌﻪ ﻣﻊ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺗﺘﺎﺑﻌﻪ ﻭﺗﺘﺎﺑﻊ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻣﻌﻨﻰ ﺗﺘﺎﺑﻌﻬﻤﺎ ﺍﺗﺼﺎﻝ‬ ‫ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ‪ ،‬ﺃﻭ ﺍﻟﺘﺘﺎﺑﻊ ﺑﻤﻌﻨﻰ ﺍ ﺗﺒﻊ‪ ،‬ﺃﻭ ﻧﻮﻯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻘﻂ ﻭﻟﻢ ﻳﻠﻔﻆ ﺑﻪ‪،‬‬ ‫ﺃﻭ ﺣﺪﺛﺖ ﻧﻴﺘﻪ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻴﻤﻴﻦ ﻓﺎﺳﺘﺜﻨﻰ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﺑﻨﻮﺍﻩ ﻓﻬﻞ ﻳﻬﺪﻣﻪ ﺃﻭ ﻻ؟‬ ‫ﺧﻼﻑ ﻣ ﺜ ﺎﺭ ﻩ ﺍﺧﺘﻼﻓﻬﻢ‪ ،‬ﻫﻞ ﺫﻟﻚ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺣﺎﻝ ﻟﻌﻘﺪ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﻣﺎﻧﻊ ﻣﻦ‬ ‫‬ ‫ﺍﻧﻌﻘﺎﺩﻫﺎ؟‬ ‫ﺣﺎﻻ ﺟﺎﺯ ﺍﺗﺼﺎﻟﻪ ﻭﺍﻧﻔﺼﺎﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﺣﺪﻭﺛﻪ ﺑﻌﺪ ﺍﻟﺤﻠﻒ ﻭﻗﺼﺪﻩ‬‫ﻓﺈﻥ ﻛﺎﻥ ‬ ‫‬ ‫ﻣﺘﺼﻼ ﻣﻘﺼﻮ ﺩﺍ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﻇﺎﻫﺮ‬ ‫ﻣﺎﻧﻌﺎ ﻟﻢ ﻳﻜﻦ ﺇﻻ‬ ‫ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺇﻻ ﻧﻴﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻼ ﺗﻠﻔﻆ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻈﻬﺮ ﺃﻥ ﻣﺜﺎﺭ ﺍﻟﺨﻼﻑ ﻓﻴﻬﺎ ﻫﻮ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٩٠/٤‬‬ ‫‪211‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ﻣﺎﻧﻌﺎ ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ‪ :‬ﻣﺜﺎﺭﻩ ﻣﺜﺎﺭ ﺍﻟﺨﻼﻑ ﺍﻟﺬﻱ ﻫﻮ‬‫ﻛﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ‬ ‫ﺣﺎﻻ ﺃﻭ ‬ ‫ﺟﻮﺍﺯ ﻓﻘﺪ ﺍﻟﺘﺘﺎﺑﻊ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻠﻔﻆ ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﺟﻮﺍﺯ‬ ‫ﺣﺪﻭﺙ ﺍﻟﻨﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻠﻔﻆ ﺃﻭ ﺍﻟﻨﻴﺔ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻬﺎ‪ ،‬ﻓﺎﻓﻬﻢ)‪.(١‬‬ ‫‪ ٢٩٥‬ا‪Q‬اط ا'Œ  ﻻ‪ WC‬ء‪:‬‬ ‫ ﻭﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻠﻔﻆ ﺑﻪ؛ ﺑﺄﻥ ﻳﺴﻤﻊ ﺃﺫﻧﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮﻩ‪.‬‬ ‫ﺣﺮﻙ ﻟﺴﺎﻧﻪ ﻭﻟﻢ ﻳﺴﻤﻊ ﺃﺫﻧﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺧﺘﺎﺭ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻠﻔﻆ ﻷﻧﻪ‬ ‫ﻭﺇﻥ ‬ ‫ﺣﻞ ﺍﻟﻴﻤﻴﻦ ﺍﻟﺬﻱ ﻫﻮ ﻟﻔﻆ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻔﻆ ﻻ ﻳﻨﺤﻞ ﻋﻘﺪﻩ ﺇﻻ ﺑﻠﻔﻆ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺨﻼﻑ‬‫‬ ‫ﺟﺎﺭﻓﻲ ﺍﻟﺤﻠﻒ‪ ،‬ﻫﻞ ﻳﻨﻌﻘﺪ ﺑﺎﻟﻨﻮﺍﺀ ﺑﻼ ﻟﻔﻆ ﺃﻭ ﻻ ﻳﻨﻌﻘﺪ ﺇﻻ ﺑﻠﻔﻆ ﻭﻧﻮﺍﺀ؟ ﻭﻛﺬﺍ‬ ‫ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ«)‪ (٢‬ﻳﺪﻝ ﻋﻠﻰ ﻭﻗﻮﻉ‬ ‫ﻛﻞ ﻣﻦ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻴﻤﻴﻦ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺎﻟﻨﻮﺍﺀ ﻭﻟﻮ ﻟﻢ ﻳﺘﻠﻔﻆ‪.‬‬ ‫ﻋﻘﺪ ﺫﻟﻚ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﻠﺴﺎﻥ ﻟﻐﺔ ﻭﺷﺮ ﻋﺎ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻻ ﻳﻔﻴﺪ ﺫﻟﻚ ﻫﻨﺎ)‪.(٣‬‬ ‫‪!4 ٢٩٦‬م ا))` ا( ا‪ i)B 3o%‬اﻻ‪ WC‬ء‪:‬‬ ‫‬ ‫ﻭﺻﻼ‬ ‫ﻭﺍﻟﻬﺪﻡ‪ :‬ﻋﻄﻒ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﺇﻥ ﺍﺗﺼﻞ‪ ،‬ﻭﺇﻥ ﺍﻧﻔﺼﻞ ﻓﻼ ﻫﺪﻡ ﺇﻻ‬ ‫ﺃﺭﻳﺪ‪ ،‬ﻭﻣﻨﻊ ﻣﻨﻪ ﻧﺤﻮ ﺍﻟﺘﺜﺎﺅﺏ‪ ،‬ﻭﺇﻥ ﺑﺘﻘﺪﻡ ﻟﻜﻞ ﻳﻤﻴﻦ؛ ﻧﺤﻮ‪» :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻓﻮﺍﷲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٠/٤‬ ‪.[٢٩١‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﻛﻴﻒ ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ؟ ﺡ)‪،(١‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ«‪ ،‬ﻭﺃﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﺰﻭ ﻭﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺡ)‪.(١٩٠٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ [٢٩١/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٣٥٠/٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪212‬‬ ‫ﻷﻗﻮﻣﻦ«‪ ،‬ﺳﻮﺍﺀ ﺗﻘﺪﻡ ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﻧﻴﺔ ﺍﻟﺘﺄﺧﻴﺮ ﺑﺤﺴﺐ ﺍﺻﻄﻼﺡ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ ﻛﺎﻟﻤﺜﺎﻝ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻓﻲ ﻧﻴﺔ ﺍﻟﺘﺄﺧﻴﺮ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺍﷲ‬ ‫ﻷﻗﻮﻣﻦ« ﻣﺴﻘﻄ ﺎ ﺍﻟﻔﺎﺀ ﻗﺒﻞ ﺍﻟﻮﺍﻭ‪ ،‬ﻋﻠﻰ ﻧﻴﺔ ﺃﻥ ﺟﻤﻠﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺤﻠﻬﺎ ﺑﻌﺪ ﺍﻟﻘﺴﻢ‬ ‫ﻟﻔﻈﺎ‪ ،‬ﻭﻓ ﻬﻢ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﻮﺳﻄ ﺎ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ ﺇﺫ ﺟﺎﺯ‬ ‫ﺗﻘﺪﻣﺖ ‬‫ﻭﻟﻮ ‪‬‬ ‫ﻣﺘﻘﺪﻣﺎ‪ ،‬ﻭ»ﻭﺍﷲ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻷﻗﻮﻣﻦ«‪.‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﺘﺄﺧﻴﺮ ﺇﻻ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺗﻘﺪﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ‬ ‫ﻓﻴﻬﺎ ﻭﻛﺎﻥ ﺑﺤﺴﺐ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻜﺮﻳﻤﺔ ﻟﻴﺲ ﻓﻲ ﻧﻴﺔ ﺍﻟﺘﺄﺧﻴﺮ؛ ﻧﺤﻮ »ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻓﻮﺍﷲ‬ ‫ﻘﻮ ﻓﻲ ﻗﺼﺪﻙ ﻟﻮﻗﻮﻉ ﻣﺎ ﺗﺮﻳﺪ‪،‬‬ ‫ﻷﻗﻮﻣﻦ« ﻓﻬﻮ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﻏ ‪‬ﻴﺎ ﺑﺎﻟﺘﻘﺪﻡ ﻷﻧﻪ ﻣ ‪‬‬ ‫ﺑﺨﻼﻑ ﺍﻟﺘﺄﺧﻴﺮ ﻓﺈﻧﻪ ﺇﺿﻌﺎﻑ ﻟﻪ)‪.(١‬‬ ‫‪ ٢٩٧‬اﻻ‪ WC‬ء ‪ (B‬ا‪Z‬ﻼق وا ح وا‪ iz‬ر وا‪:w$‬‬ ‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻌﺘﻖ ﺇﻥ ﺃ ‪‬ﺧﺮﻫﻦ ﻋﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ‬ ‫ﻗﺪﻣﻬﻦ؛ ﻧﺤﻮ »ﻫﻨﺪ ﻃﺎﻟﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ«‪ ،‬ﻭﻧﺤﻮ ﺃﻥ ﺗﻘﻮﻝ ﻟﺰﻳﺪ‪» :‬ﻗﺪ ﺯﻭﺟﺘﻚ‬ ‫ﺃﻭ ‪‬‬ ‫ﺑﻨﺘﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﻓﻼ ﺗﺠﺪ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪» :‬ﻗﺪ ﻗﺒﻠﺘﻬﺎ ﺯﻭﺟﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﻓﻼ‬ ‫ﻳﺠﺪ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﺗﻘﻮﻝ‪» :‬ﺯﻭﺟﺘﻲ ﻛﻈﻬﺮ ﺃﻣﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ«‪ ،‬ﺃﻭ »ﺃﻣﺘﻲ ﺣﺮﺓ‬ ‫ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﻓﻘﺪ ﻭﻗﻊ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻌﺘﻖ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺆﺛﺮ ﻓﻴﻪ‬ ‫ﻟﻔﻆ »ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﺟﺪﻫﻦ ﺟﺪ ﻭﻫﺰﻟﻬﻦ ﺟﺪ«)‪ ،(٢‬ﺇﻥ ﻟﻢ ﻳﻌﻠﻖ‬ ‫ﺑﺸﻲﺀ‪ ،‬ﻭﺇﻥ ﻋﻠﻖ ﻛ »ﺯﻭﺟﺘﻪ ﻃﺎﻟﻖﺃﻱ‪ :‬ﺫﺍﻫﺒﺔ ﺣﻴﺚ ﺷﺎﺀﺕ ﻟﺘﺮﻛﻲ ﺯ ﻭﺟ ﻴﺘﻬﺎ ‬ ‫ﺇﻥ ﺩﺧﻠﺖ ﺑﻴﺖ ﻓﻼﻥ ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﺃﺛﺮ ﻓﻴﻪ؛ ﻷﻧﻪ ﺇﻥ ﻋﻠﻖ ﻛﺎﻥ ﻳﻤﻴ ﻨﺎ ﻓﻴﻬﺪﻣﻪ‪ ،‬ﻓﻔﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٢٩٢/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٥٠/٥‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﺍﻟﻬﺰﻝ‪ ،‬ﺡ)‪ ،(٢١٩٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ‬ ‫ﺍﻟﻄﻼﻕ ﻭﺍﻟﻠﻌﺎﻥ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﺪ ﻭﺍﻟﻬﺰﻝ ﻓﻲ ﺍﻟﻄﻼﻕ‪ ،‬ﺡ)‪،(١١٨٤‬‬ ‫ﻻﻋﺒﺎ‪ ،‬ﺡ)‪ ،(٢٠٣٩‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻃﻠﻖ ﺃﻭ ﻧﻜﺢ ﺃﻭ ﺭﺍﺟﻊ ‬ ‫»ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ«‪.‬‬ ‫‪213‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ﺍﻟﻤﺜﺎﻝ ﻗﺪ ﻫﺪﻡ ﺍﻟﻄﻼﻕ ﺑﻘﻮﻟﻪ‪» :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ«؛ ﻟﺘﻌﻠﻴﻘﻪ ﺑﺪﺧﻮﻝ ﺑﻴﺖ ﻓﻼﻥ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻟﻢ ﻳﻘﻞ‪ :‬ﻃﺎﻟﻘﺔ ﻷﻥ ﺍﻟﻄﻼﻕ ﻳﺨﺘﺺ ﺑﺎﻟﻨﺴﺎﺀ ﻓﻠﻢ ﻳﺤﺘﺞ ﻟﻌﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻟﻜﻦ‬ ‫ﻫﺬﺍ ﻓﻲ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻳﺠﻮﺯ ﺇﺛﺒﺎﺗﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻬﺪﻣﻪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻳﻤﻴ ﻨﺎ ﺑﺄﻥ ﻟﻢ ﻳﻌﻠﻖ‪ ،‬ﻭﺍﺳﻢ ﻳﻜﻦ ﺿﻤﻴﺮ ﻣﺎ ﺫﻛﺮ‬ ‫ﻣﻦ ﻃﻼﻕ ﻭﻣﺎ ﺑﻌﺪﻩ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻨﻜﺎﺡ ﻭﻟﻮ ﺑﻼ ﺗﻌﻠﻴﻖ؛ ﻧﺤﻮ »ﻋﺒﺪﻱ ﺣﺮ‬ ‫ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ«‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺯﻭﺟﺘﻪ ﻃﺎﻟﻖ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ«‪ ،‬ﺃﻭ »ﻫﻲ ﻋﻠﻴﻪ‬ ‫ﻛﻈﻬﺮ ﺃﻣﻪ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ«)‪.(١‬‬ ‫‪ ٢٩٨‬ا‪ oV‬ل اﻻ‪ WC‬ء ‪ `/‬ا))`‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻠﻰ ﺗﻤﺎﻡ ﺍﻟﺸﻬﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺃﺑﺪﺍ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺳﻨﺘﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻓﺼﻠﻪ ﺇﻥ ﻧﻮﻯ ﺍﻟﺤﻠﻒ‪.‬‬ ‫ﻭﻣﺜﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻈﻬﺮ ﻟﻪ ﺃﻥ ﻳﺴﺘﺜﻨﻲ ﺇﻻ ﺑﻌﺪﻣﺎ ﻟﻔﻆ ﺑﺎﻟﻘﺪﺭ‬ ‫ﺍﻟﺬﻱ ﻳﻘﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﺎﻕ ﺃﻭ ﺍﻟﻈﻬﺎﺭ ﺛﻢ ﺍﺳﺘﺜﻨﻰ ﻟﻢ ﻳﺠﺰﻩ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯ‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻼ ﺗﻠﻔﻆ ﺃﺟﺎﺯﻩ‪ ،‬ﻛﺬﻟﻚ ﻫﻨﺎ ﻓﻲ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺇﻥ ﺗﻠﻔﻆ ﺑﺒﻌﺾ ﻭﻟﻢ ﻳﺘﻢ‬ ‫ﻣﺎ ﻳﻘﻊ ﺑﻪ ﺫﻟﻚ ﻇﻬﺮ ﻟﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﺄﺗﻢ ﻓﺎﺳﺘﺜﻨﻰ ﻓﻠﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻨﺪ ﻣﺜﺒﺘﻪ ﻫﻨﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٢/٤‬ ‪ ،[٢٩٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٩٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪214‬‬ ‫‬ ‫ﻣﺘﺼﻼ)‪ ،(١‬ﻭﻻ ﻳﻀﺮ ﺍﻟﻔﺼﻞ ﻟﺴﻌﻠﺔ ﺃﻭ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻻ ﻳﺆﺛﺮ ﺇﻻ‬ ‫ﻋﻄﺴﺔ ﺃﻭ ﺗﺜﺎﺅﺏ ﺃﻭ ﻏﻠﻂ ﻟﺴﺎﻥ‪ ،‬ﻭﻻ ﻳﺆﺛﺮ ﺇﻥ ﻓﺼﻞ ﺑﻜﻼﻡ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺳﻜﻮﺕ‬ ‫ﻃﻮﻳﻞ ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺎ ﻟﻢ ﻳﻘﻢ ﻣﻦ ﻣﺤﻠﻪ ﺃﻭ ﻳﺄﺧﺬ ﻓﻲ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﺫﺍ ﺫﻛﺮ ﻭﻟﻮ ﺑﻌﺪ ﺳﻨﺔ‪.‬‬ ‫ ﻭﺇﻥ ﺗﻠﻔﻆ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ﻭﻟﻢ ﻳﻨﻮﺑﻪ ﻫﺪﻡ ﺍﻟﻴﻤﻴﻦ ﻟﻢ ﻳﻬﺪﻣﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﺍﺳﺘﺜﻨﺎﺅﻩ ﻣﺎ ﻟﻢ ﻳﺘﻜﻠﻢ ﻭﻟﻮ ﺃﺑﻄﺄ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺳﻜﻮﺕ ﻟﻌﻴﺎﺀ ﺃﻭ‬ ‫ﻟﺒﻠﻊ ﺭﻳﻖ ﺃﻭ ﺗﻨﻔﺲ‪.‬‬ ‫ ﻭﺇﻥ ﺃﺳﻤﻊ ﺃﺫﻧﻴﻪ ﺍﺳﺘﺜﻨﺎﺀﻩ ﻛﻔﻰ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﺛﺮ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﻟﻮ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﺍﻟﻬﺪﻡ ﻣﺎ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻨﻔﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻨﻔﺲ ﺑﺸﺮﻁ ﺃﻥ ﻳﺤﻠﻒ ﺑﻨﻔﺴﻪ ﻻ ﺑﺘﺤﻠﻴﻒ‬ ‫ﻏﻴﺮﻩ ﻟﻪ‪.‬‬ ‫ ﻭﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﻬﺪﻡ ﺍﻟﻨﺬﺭ‪.‬‬ ‫ﻇﻠﻤﺎ ﻓﻠﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺤﻠﻔﻪ ﻏﻴﺮﻩ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺳﺘﺤﻠﻔﻪ ﺟﺎﺋﺮ ‬ ‫ﺑﺤﻖ ﻓﻼ‪.‬‬ ‫)‪ (١‬ﺟﺎﺀ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪» :[١٣٩٦/٢‬ﻭﻣﻦ ﺣﻠﻒ ﻭﺍﺳﺘﺜﻨﻰ ﻓﻲ ﻳﻤﻴﻨﻪ )ﺇﻥ ﺷﺎﺀ ﺍﷲ( ﻣﺘﺼﻼ‬ ‫ﺑﺎﻟﻴﻤﻴﻦ ﻧﻔﻌﻪ ﺍﺳﺘﺜﻨﺎﺅﻩ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﺑﻴﻦ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻜﻼﻡ ﺃﻭ ﺳﻜﻮﺕ ﻟﻢ ﻳﻨﻔﻌﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ‪،‬‬ ‫ﻭﻣﻦ ﻗﺪﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻗﺒﻞ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺃ ‪‬ﺧﺮﻩ ﺑﻌﺪﻫﺎ ﻓﻜﻠﻪ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﻳﻬﺪﻡ ﺍﻷﻳﻤﺎﻥ ﻛﻠﻬﺎ؛ ﺇﻻ‬ ‫ﺃﻳﻤﺎﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻼ ﻳﻨﻔﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﺨﺼﺎﻝ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻳﺜﺒﺖ ﻭﻻ‬ ‫ﻳﻨﻬﺪﻡ ﺑﻪ«‪.‬‬ ‫‪215‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻨﻔﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻨﻔﺲ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﺫﻛﺮﻫﻤﺎ ﺍﻟﻤﺼﻨﻒ)‪.(١‬‬ ‫‪ ٢٩٩‬اﻻ‪ WC‬ء ‪ (B‬ا €(‪:‬‬ ‫ﻻ ﻳﻨﻔﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺷﻲﺀ ﻣﺎﺽ)‪.(٢‬‬ ‫‪ ٣٠٠‬ا))` ا‪1c‬س‪:‬‬ ‫ﻗﻴﻞ‪ :‬ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﺃﻧﻪ ﻟﻢ ﻳﻘﻊ ﻭﻗﺪ ﻭﻗﻊ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻭﻗﻊ ﻭﻟﻢ ﻳﻘﻊ ﻫﻲ‬ ‫ﺟﺪﺍ ﻓﻲ ﻏﻤﺲ ﺻﺎﺣﺒﻬﺎ ﻓﻲ ﺍﻹﺛﻢ‪ ،‬ﻭﻫﻲ ﻛﺒﻴﺮﺓ ﻧﻔﺎﻕ ﺗﻨﻘﺾ‬‫ﺍﻟﻐﻤﻮﺱ ﺍﻟﻤﺒﺎﻟﻐﺔ ‪‬‬ ‫ﺍﻟﺼﻮﻡ ﻛﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﺗﻬﺪﻡ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻟﻔﻆ »ﺍﻟﻐﺎﻣﻮﺱ« ﺑﺎﻷﻟﻒ ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﻟﻜﻨﻪ ﻏﻴﺮ‬ ‫ﻣﻘﻴﺲ ﻋﻠﻴﻪ ﻛﺎﻟﻔﺎﺭﻭﻕ‪ ،‬ﻭﺃﻣﺎ ﺑﺈﺳﻘﺎﻁ ﺍﻷﻟﻒ ﻓﻤﻘﻴﺲ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﺛﺒﺎﺗﻬﺎ‬ ‫ﺳﻬﻮﺍ ﻛ »ﻭﺍﷲ ﻟﻘﺪ ﻓﻌﻠﺖ ﻛﺬﺍ« ﻭﻟﻢ ﻳﻔﻌﻠﻪ‪ ،‬ﺃﻭ »ﻣﺎ ﻓﻌﻠﺘﻪ«‪ ،‬ﺃﻭ »ﻣﺎ ﻛﺎﻥ« ﻭﻗﺪ‬ ‫ﻓﻌﻠﻪ‪ ،‬ﺃﻭ »ﻛﺎﻥ«‪ ،‬ﻓﻬﺬﻩ ﻭﻧﺤﻮﻫﺎ ﻫﻲ ﺍﻟﻐﻤﻮﺱ‪.‬‬ ‫ ﻓﺈﻥ ﻗﺎﻝ ﺑﻌﺪﻫﺎ‪» :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ« ﻭﻧﺤﻮﻩ ﻣﻦ ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﻟﻢ ﻳﻬﺪﻣﻬﺎ ﺇﻻ‬ ‫ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﻜﺬﺏ ﻓﻴﻨﻔﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﺎﻟﺤﺎﻟﻒ ﺑﻬﺎ ﻳﺤﻨﺚ‪ ،‬ﻭﻳﻜﻔﺮ؛ ﺃﻱ‪:‬‬ ‫ﻳﻌﻄﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺫﻣﺘﻪ ﺑﻌﺪ‪ ،‬ﻭﻟﻢ ﻳﻨﻔﻌﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺣﻴﻦ‬ ‫ﻣﺘﻌﻠﻖ ﺑﻴﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺘﻪ ﻣﺘﻨﺎﺯ ﻋﺎ ﻓﻴﻪ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﻳﻜﻔﺮ ﺑﻠﺰﻭﻡ ﺍﻟﻜﻔﺎﺭﺓ‬ ‫ﺟﺎﺯ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﻔﻊ ﻓﻲ ﻣﺴﺘﻘﺒﻞ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﻐﻤﻮﺱ‪ :‬ﻳﻤﻴﻦ ﻛﺎﺫﺑﺔ ﺗﻌﻠﻘﺖ‬ ‫ﺗﺮﻛﺎ‪.‬‬‫ﺑﺎﻟﻤﺎﺿﻲ ‬ ‫ﻓﻌﻼ ﺃﻭ ‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺍﻟﻐﻤﻮﺱ ﻻ ﺗﻜﻔﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٣/٤‬ ‪.[٢٩٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٩٤/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٤/٤‬ ‪.[٢٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪216‬‬ ‫‪ ]21L  ٣٠١‬ا‪ (B Y‬اﻷ ن‪:‬‬ ‫ﻭﻣﻮﺟﺐ ﺍﻟﺤﻨﺚ ﻣﺨﺎﻟﻔﺔ ﻋﻘﺪ ﺍﻟﻴﻤﻴﻦ ﻫﺬﺍ ﺻﺎﺩﻕ ﻭﻟﻮ ﻳﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻴﻤﻴﻦ‬ ‫ﻋﻠﻰ ﺍﻟﻠﻔﻆ؛ ﻷﻥ ﺍﻟﻠﻔﻆ ﺇﺫ ﻟﻢ ﻳﻘﻞ ﻣﺨﺎﻟﻔﺔ ﻧﻴﺔ ﺍﻟﺤﺎﻟﻒ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻟﻒﻭﻟﻮ‬ ‫ﺟﻬﻼ ﺃﻭ ﻏﻠﻄ ﺎﺣﻠﻒ؛ ﻛﻔﻌﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻰ ﺗﺮﻛﻪ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ‬‫ﻧﺴﻴﺎ ﻧﺎ ﺃﻭ ‬ ‫ﻣﺎ ﺣﻠﻒ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﺇﻥ ﺗﺮﺍﺧﻰ؛ ﻟﻮﻗﺖ ﻻ ﻳﻤﻜﻦ ﻓﻴﻪ ﻟﻔﻮﺍﺕ ﻭﻗﺘﻪ ﺇﻥ ﺣﺪ‪ ،‬ﺃﻭ‬ ‫ﻋﻤﻮﻣﺎ‪ ،‬ﺃﻭ ﻟﻔﻌﻞ ﺑﻌﺾ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺪﺭﻙ‬ ‫‬‫ﻟﻨﻴﺔ ﺍﻟﺘﺮﻙ ﻭﺍﻟﺤﻨﺚ‪ ،‬ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻥ ﺑﺴﺒﻖ ﺍﻟﻐﻴﺮ ﻟﻔﻌﻠﻪ؛ ﻛﺤﺎﻟﻒ »ﻟﻴﺄﻛﻠﻦ ﻫﺬﺍ ﺍﻟﺮﻏﻴﻒ«‪ ،‬ﺃﻭ »ﻟﻴﺬﺑﺤﻦ‬ ‫ﻫﺬﻩ ﺍﻟﺸﺎﺓ«‪ ،‬ﺃﻭ »ﻟﻴﻐﻠﻘﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ«‪ ،‬ﻓﺴﺒﻖ ﺑﺬﻟﻚ ﺑﺄﻥ ﺃﻛﻞ ﻏﻴﺮﻩ ﺫﻟﻚ ﺍﻟﺮﻏﻴﻒ‪،‬‬ ‫ﺃﻭ ﺫﺑﺢ ﺗﻠﻚ ﺍﻟﺸﺎﺓ‪ ،‬ﺃﻭ ﺃﻏﻠﻖ ﺫﻟﻚ ﺍﻟﺒﺎﺏ؛ ﺣﻨﺚ‪ ،‬ﻭﻟﻮ ﻓﺘﺤﻪ ﺛﻢ ﺃﻋﺎﺩ ﻏﻠﻘﻪ ﻟﻢ‬ ‫ﻳﻨﻔﻌﻪ؛ ﺇﺫ ﻟﻢ ﻳﺤﻠﻒ ﺇﻻ ﻋﻠﻰ ﺍﻟﻐﻠﻖ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺃﺣﻴﺎﻫﺎ ﺍﷲ‬ ‫ﻓﺬﺑﺤﻬﺎ ﻟﻢ ﺗﺒﺮ ﻳﻤﻴﻨﻪ‪.‬‬ ‫ﺍﻟﺒﺎﺏ ﺯﻳﺎﺩ ﺓ ﺍﻹﻏﻼﻕ ﻓﺴﺒﻖ ﺇﻟﻰ ﺍﻹﻏﻼﻕ ﻓﺰﺍﺩﻩ ﻫﻮ ﺇﻏﻼﻗﺎ؛‬ ‫‬‫ﻭﺇﻥ ﻗﺒﻞ‬ ‫ ﻓﻘﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ﺑﺮ‪ ،‬ﻭﺇﻥ ﺃﺧﺬ ﺑﻘﻮﻝ ﺍﻟﺬﺑﺢ‬ ‫ﺫﺑﺤﺎ ‬ ‫ﺫﺑﺤﺎ ﻻ ﺗﻤﻮﺕ ﺑﻪ ﻓﺰﺍﺩﻫﺎ ‬ ‫ﻭﺇﻥ ﺫﺑﺤﺖ ‬ ‫ﺫﺑﺤﺎ ﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﺃﻭ ﺑﻘﻲ ﺑﻌﺾ‬ ‫ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻓﻜﺬﻟﻚ ﻭﺇﻥ ﺯﺍﺩ ‬ ‫ﺫﺑﺤﺎ ﺗﻤﻮﺕ ﺑﻪ ﻓﺰﺍﺩﻫﺎ‬ ‫ﺑﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﺫﺑﺤﺖ ‬ ‫ﺍﻟﻤﺬﺑﺢ ﻓﺄﺗﻤﻪ ‬ ‫ﻟﻢ ﻳﺒﺮ‪ ،‬ﺑﻞ ﻫﻮ ﺣﺎﻧﺚ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ ﻣﻄﻠﻖ ﺍﻟﺬﺑﺢ ﻭﻟﻮ ﻏﻴﺮ ﻣﻌﺘﺪ ﺑﻪ ﺃﻭ ﻏﻴﺮ‬ ‫ﻣﺄﻣﻮﺭ ﺑﻪ ﺷﺮ ﻋﺎ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺑﻌﺾ ﺍﻟﺮﻏﻴﻒ ﻣﻮﺟﻮ ﺩﺍ ﻓﺄﻛﻠﻪ ﻓﻔﻲ ﺑﺮﻩ‬ ‫ﻗﻮﻻﻥ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٦/٤‬ ‪.[٢٩٧‬‬ ‫‪217‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫‪1 ٣٠٢‬ت ا ‪ 3>d #‬ز` و‪ B‬ء ا))`‪:‬‬ ‫ﺣﺎﻟﻒ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ﻓﻲ ﺭﻣﻀﺎﻥ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺃﻭ ﻟﻴﻮﻓﻴﻦ‬ ‫‬‫ﻭﺇﻥ ﻣﺎﺕ‬ ‫ﻏﺮﻳﻤﻪ ﺩﻳﻨﻪ ﻳﻮﻡ ﻛﺬﺍ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﺸﻬﺮ ﺃﻭ ﺍﻟﻴﻮﻡ ﺃﻭ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻭﻗﺘﻪ ﻣﻄﻠﻘﺎ‬ ‫ﺣﻨﺚ‪.‬‬ ‫ ﻭﻻ ﻳﻠﺰﻣﻬﻢ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻋﻨﻪ ﻛﻔﺎﺭﺓ ﺍﻟﺤﻨﺚ ﺇﻻ ﺇﻥ ﺃﻭﺻﻰ ﺑﻬﺎ ﺣﻴﻦ‬ ‫ﺍﺣﺘﻀﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ؛ ﻷﻧﻪ ﻣﺎ ﺣﻠﻒ ﺇﻻ ﺃﻧﻪ ﻳﻔﻌﻠﻪ ﻭﻫﻮ ﺣﻲ؛ ﻷﻥ‬ ‫ﺍﻟﻔﻌﻞ ﻻ ﻳﻜﻮﻥ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺪ ﺻﺮﺡ ﺑﺸﺮﻁ ﺍﻟﺤﻴﺎﺓ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ)‪.(١‬‬ ‫‪  ` ٣٠٣‬ت و ; ا‪  34 Y‬ور‪;v‬؟‬ ‫ ﻭﻣﻦ ﻟﺰﻣﻪ ﺍﻟﺤﻨﺚ ﻟﻢ ﻳﻮﺟﺐ ﻋﻠﻰ ﻭﺍﺭﺛﻪ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻨﻪ ﺇﻻ ﺇﻥ ﺃﻭﺻﻰ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺤﻠﻒ ﻓﻲ ﻣﺜﻞ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﻳﺨﻴﻂ ﻛﺬﺍ ﻳﻮﻡ ﻛﺬﺍ ﻓﺰﺍﻝ ﺑﺼﺮﻩ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﺃﻥ ﻳﻘﻮﻝ ﻓﻲ ﻳﻤﻴﻨﻪ‪ :‬ﺇﻥ ﻋﺸﺖ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻠﻐﻪ ﺍﻟﻤﻮﺕ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺗﺰﺍﻳﺪﺕ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻞ ﺣﺘﻰ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻌﻞ ﻓﻼ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻭﻣﺎﺕ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻔﻌﻞ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﻠﻒ‪،‬‬ ‫ﻓﻴﺨﺘﺎﺭ ﻋﺪﻡ ﺍﻟﺤﻨﺚ)‪.(٢‬‬ ‫‪ ٣٠٤‬ا'‪!$ .'/ #‬وم ‪ " `z‬ءه‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻣﻌﺪﻭﻡ ﻳﻈﻦ ﺑﻘﺎﺀﻩ؛ ﻛﺤﺎﻟﻒ ﻟﻴﺄﻛﻠﻦ ﻣﺎ ﻓﻲ ﺍﻟﻮﻋﺎﺀ ﻭﻗﺪ ﺳﺒﻖ‬ ‫ﻷﻛﻠﻪ ﺃﻭ ﻓﺎﺕ ﺑﻐﻴﺮ ﺍﻷﻛﻞ‪ ،‬ﺃﻭ ﻟﻴﺬﺑﺤﻦ ﺍﻟﺸﺎﺓ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻔﻼﻧﻲ ﻭﻗﺪ‬ ‫ﺳﺒﻖ ﺑﺬﺑﺤﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺗﺖ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻓﻮﺍﺕ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ ﻗﺒﻞ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٩٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٨/٤‬ ‪.[٢٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪218‬‬ ‫ﺍﻟﺤﻠﻒ ﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻏﻴﺮﻩ ﺃﻥ ﻳﻔﻌﻞ ﺷﻴ ﺌﺎ ﻭﻗﺪ ﻓﺎﺕ ﺍﻟﺸﻲﺀ؛ ﻣﺜﻞ‪ :‬ﺃﻥ ﻳﻀﻊ‬ ‫ﻃﻌﺎﻣﺎ ﻟﺮﺟﻞ ﻓﻴﺄﻛﻠﻪ ﺣﺘﻰ ﻳﻔﺮﻍ ﻓﻴﺮﻓﻊ ﻳﺪﻩ‪ ،‬ﻓﻴﺤﻠﻒ ﺍﻟﻮﺍﺿﻊ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ‬ ‫‬ ‫ﻇﻦ ﺃﻥ ﺍﻟﻄﻌﺎﻡ ﻟﻢ ﻳﻔﺮﻍ ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﻓﺮﻍ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻫﻮ ﺣﺎﻧﺚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫‬‫ﻳﺄﻛﻞ‬ ‫ﻏﻴﺮ ﺣﺎﻧﺚ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﺣﻠﻒ ﻋﻠﻰ ﻧﻴﺔ ﻭﺟﻮﺩ ﺫﻟﻚ‬ ‫ﺍﻟﺸﻲﺀ‪ ،‬ﻓﻜﺄﻧﻪ ﺻﺮﺡ ﺑﺸﺮﻁ ﻭﺟﻮﺩﻩ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﺑﻞ ﻛﻼﻣﻪ‬ ‫ﻛﺎﻟﺼﺮﻳﺢ؛ ﻷﻧﻪ ﺣﻠﻒ ﺑﺎﻟﺬﺑﺢ ﺃﻭ ﺑﺄﻛﻞ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻤﺬﺑﻮﺡ ﻻ ﻳﺬﺑﺢ‪،‬‬ ‫ﻭﺍﻟﻤﺄﻛﻮﻝ ﻻ ﻳﺆﻛﻞ)‪.(١‬‬ ‫‪ ٣٠٥‬ا'‪ .'/ #‬ا‪:])c‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﺣﻨﺚ ﻣﻦ ﺣﻴﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﺣﻠﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ‬ ‫ﻳﺤﻨﺚ ﺇﺫﺍ ﺧﺎﻟﻒ ﻣﺎ ﺣﻨﺚ؛ ﻣﺜﻞ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﺍﻟﺠﺒﻞ ﺍﻟﻔﻼﻧﻲ ﺃﻭ ﺍﻟﺒﺤﺮ ﻓﻲ‬ ‫ﻏﺪﺍ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻤﻄﺮ‪ ،‬ﺃﻭ ﻻ ﺗﺤﻴﺎ ﺍﻟﻤﻮﺗﻰ ﻓﻲ ﺍﻟﻴﻮﻡ ﺃﻭ‬ ‫ﻣﻜﺎﻧﻪ‪ ،‬ﺃﻭ ﺗﺸﺮﻕ ﺍﻟﺸﻤﺲ ‬ ‫ﻏﺪﺍ‪ ،‬ﺃﻭ ﺃﻥ‬ ‫ﻏﺪﺍ‪ ،‬ﺃﻭ ﻳﻘﺪﻡ ﺍﻟﻤﺴﺎﻓﺮ ‬ ‫ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﻣﺎﻧﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﺣﺒﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻓﻴﻬﺎ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻭ ﻻ ﻳﻨﺰﻝ ﺍﻟﻐﻴﺚ‬ ‫ﻧﻔﻴﺎ ﺃﻭ ﺇﺛﺒﺎ ﺗﺎ؛ ﻓﻔﻲ ﺫﻟﻚ ﻛﻠﻪ ﻗﻮﻻﻥ‪.‬‬ ‫ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻭ ﻻ ﻳﻘﺪﻡ ﻓﻼﻥ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻓﻲ ﺣﻴﻨﻪ ﻭﻟﻮ ﻃﺎﺑﻘﺖ ﻳﻤﻴﻨﻪ ﺍﻟﻮﺍﻗﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺎﻟﻔﻪ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺠﺒﻞ‪ :‬ﻳﺤﻨﺚ؛ ﻷﻥ ﺍﻟﺠﺒﺎﻝ ﻻ ﺗﺰﻭﻝ‬ ‫ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺣﻨﺜﻪ ﻧﻈﺮ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ ﻣﺴﺄﻟﺔ‬ ‫ﺍﻟﺮﻣﺎﻧﺔ ﻭﻧﺤﻮﻫﺎ‪ :‬ﺇﻧﻪ ﺇﻥ ﻭﺟﺪ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻤﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ‬ ‫ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻨﻮﺍﻟﺤﺼﺮ ﻓﻲ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺒﺔ ﻧﻮﺍﺗﺎﻥ ﻓﻮﺍﺣﺪﺓ‪ ،‬ﻭﻳﻌﺪ ﺍﻟﺮﻃﺐ‬ ‫ﻭﺍﻟﻴﺎﺑﺲ ﻭﻛﻞ ﻣﺎ ﺻﺎﺭ ﺣﺒﺔ ﻭﻟﻮ ﻏﻴﺮ ﻣﺪﺭﻙ‪ ،‬ﻭﺇﻥ ﺗﻠﻔﺖ ﺍﻟﺮﻣﺎﻧﺔ ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﻼ‬ ‫ﻋﻠﻢ ﻋﺪﺩﻩ‪ ،‬ﻓﻌﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺘﻌﻠﻴﻖ ﺍﻟﺤﻨﺚ ﺑﻤﺨﺎﻟﻔﺔ ﺍﻟﻮﺍﻗﻊ ﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٢٩٩/٤‬‬ ‫‪219‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ﺣﻠﻒ ﺃﻥ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻔﻼﻧﻲ ﻓﻼ ﻧﺎ ﺑﻌﺪ ﻏﻴﺒﻮﺑﺘﻪ ﻋﻨﻪ ﺣﻨﺚ؛ ﻷﻧﻪ ﻏﻴﺐ ﻳﻤﻜﻦ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺧﺮﺝ ﻋﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻭﻗﺖ ﺍﻟﺤﻠﻒ‪ ،‬ﻭﻻ ﺣﻨﺚ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻧﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﻗﺪ ﻛﺎﻥ ﻳﺮﺍﻫﺎ‪ ،‬ﻭﻻ ﺣﻨﺚ ﻋﻠﻰ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﺻﺪﻕ ﻧﻔﺴﻪ؛‬ ‫ﻣﺜﻞ‪» :‬ﻭﺍﷲ ﻟﻮ ﺃﺳﻠﻒ ﻟﻲ ﻟﻮﻓﻴﺘﻪ«)‪.(١‬‬ ‫‪ ٣٠٦‬ا'‪Z  #‬ﻼق و‪  .'/‬ﻻ "!ر‪:‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﺇﻥ ﻟﻢ ﻳﺼﺐ ﺍﻟﻤﻄﺮ ﻣﻮﺿﻊ ﻛﺬﺍ‪ ،‬ﻓﺈﻥ ﻧﻮﻯ ﺍﻟﺘﻌﻠﻴﻖ‬ ‫ﻓﻼ ﻃﻼﻕ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﻟﻢ ﻳﺼﺒﻪ ﻭﺇﻻ ﺃﺭﺍﺩ ﺍﻟﺠﺰﻡ ﻓﻴﻤﻦ ﻋﻠﻰ ﻏﻴﺐ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭﻛﺤﻤﻞ ﺟﺒﻞ ﻭﺻﻌﻮﺩ ﺍﻟﺴﻤﺎﺀﺣﻨﺚ ﻣﻦ ﺣﻴﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻣﻊ ﻣﺎ ﻳﻘﺪﺭ ﻓﻌﻞ ﻣﺎ ﻳﻘﺪﺭ‪ ،‬ﻭﻻ‬ ‫ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ؛ ﻣﺜﻞ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﻳﺤﺞ ﻭﻳﺤﺞ ﻣﻌﻪ ﺍﻟﺠﺒﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻓﺒﺪﻧﺔ)‪.(٢‬‬ ‫‪ ٣٠٧‬ا'‪% .'/ #‬ك ‪(Q‬ء ‪)t ;'$B‬ه‪:‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻻ ﻳﻔﻌﻞ ﻛﺬﺍ ﺇﺫﺍ ﻓﻌﻠﻪ ﺑﻨﻔﺴﻪ ﻻ ﺇﻥ ﻓﻌﻠﻪ ﺑﻐﻴﺮﻩ ﻋﻠﻰ‬ ‫ﺍﻷﺻﺢ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻓﻌﻞ ﻏﻴﺮﻩ ﺑﺄﻣﺮﻩ ﻓﻴﺄﺗﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ؛ ﻛﺤﺎﻟﻒ ﻻ ﻳﺸﺎﺭﻙ‬ ‫ﻓﻼ ﻧﺎ ﻓﻲ ﻣﺎﻝ‪ ،‬ﺃﻭ ﻻ ﻳﻌﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﻻ ﻳﻔﺎﺭﻕ ﻏﺮﻳﻤﻪ ﻣﻦ ﻋﻠﻴﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻓﻤﺎﺕ‬ ‫ﻣﻌﺎ ﺍﻟﻤﻴﺖ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻣﻮﺭﺛﻪ ﻓﺸﺎﺭﻛﻪ ﻓﻲ ﻣﺎﻟﻪ ﻣﻦ ﺣﻠﻒ ﻋﻠﻴﻪ؛ ﺑﺄﻥ ﻭﺭﺛﺎ ‬ ‫ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﺷﺮﻳﻜ ﺎ ﻟﻠﻤﻴﺖ ﻓﻲ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻭﺭﺙ ﻛﺄﻣﻪ ﻣﻦ ﺃﻗﺎﺭﺑﻪ ﺍﻟﺬﻳﻦ ﻳﺤﺮﻡ‬ ‫ﻣﺒﻨﻴﺎ ﻟﻠﻔﺎﻋﻞ‬ ‫ﻋﻠﻴﻪ ﺗﺰﻭﺟﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻣﻠﻚ ﺃﺣﺪﻫﻢ ﻋﺘﻖ ﻓﻌﺘﻘﺖ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٢٩٩/٤‬ ‪ ، [٣٠٠‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ٢٩٨/٤‬ ‪.[٢٩٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ، [٣٠٠/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٩٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪220‬‬ ‫ﻋﻠﻰ ﺍﻟﻔﺼﺤﻰ؛ ﺃﻱ‪ :‬ﺧﺮﺟﺖ ﺣﺮﺓ ﻭﺗﺨﻠﺼﺖ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻔﺼﺤﻰ؛ ﺃﻱ‪ :‬ﺃﻋﺘﻘﺖ ﻋﻠﻴﻪ ﻟﻤﻠﻜﻪ ﻟﻬﺎ ﺑﺎﻹﺭﺙ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﻭﺭﺙ‬ ‫ﻓﺮ ﻏﺮﻳﻤﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﺴﺮ ﻓﻔﺎﺭﻗﻪ ﻹﻋﺴﺎﺭﻩ ﻓﻔﻴﻪ ﻗﻮﻻﻥ؛ ﺇﻥ ﻓﺎﺭﻗﻪ‬ ‫ﺑﻌﻀﻬﺎ ﺃﻭ ‬ ‫ﻭﺍﺧﺘﻴﺮ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﻛﻤﺎ ﻻ ﻳﺤﻨﺚ ﺑﺎﻟﻔﺎﺭ‪ ،‬ﻭﻭﺟﻪ ﺍﺧﺘﻴﺎﺭﻩ‪ :‬ﺃﻧﻪ ﺣﻠﻒ ﻋﻠﻰ‬ ‫ﻧﻴﺔ ﺃﻧﻪ ﻻ ﻳﻔﺎﺭﻗﻪ ﻟﻴﻌﻄﻴﻪ ﻣﺎ ﺃﻭﺟﺒﻪ ﻋﻨﻪ ﻟﻪ ﻻ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻔﺎﺭﻗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺃﻋﺴﺮ ﻟﻢ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻤﻜﻦ ﻟﻢ ﺗﻜﻦ ﺻﻮﺭﺗﻪ ﻫﻲ‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﺣﻠﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺍﻹﻋﻄﺎﺀ ﻣﻌﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﻟﻢ ﻳﻤﻜﻦ‬ ‫ﻣﻌﻬﺎ ﻓﻠﻢ ﻳﺤﻨﺚ‪ ،‬ﻓﻜﺎﻥ ﻛﻤﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﻌﺪﻭﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻟﻲ ﺃﻧﻪ ﻳﺤﻨﺚ‬ ‫ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺃﻧﻪ ﻻ ﻳﻔﺎﺭﻗﻪ ﺑﺸﺮﻁ ﺇﻳﺴﺎﺭﻩ؛ ﻷﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺘﻪ ﻭﻟﻢ‬ ‫ﻳﺸﺘﺮﻁ ﻫﺬﺍ ﺃﻣﻜﻦ ﺃﻥ ﻳﻼﺯﻣﻪ ﻭﻳﻄﺎﻟﺒﻪ‪ ،‬ﻭﻫﻮ ﻋﺎﺹ ﻓﻲ ﻟﺰﻭﻣﻪ‪ ،‬ﻓﻮﺟﺐ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﻔﺎﺭﻗﻪ ﻓﻴﺤﻨﺚ؛ ﻷﻥ ﻟﺰﻭﻡ ﺍﻟﻤﻌﺴﺮ ﺣﺮﺍﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺎﺭﻗﻪ ﻣﻊ ﺇﻋﺴﺎﺭﻩ ﻟﻢ‬ ‫ﻳﺤﻨﺚ ﺍﺗﻔﺎﻗﺎ ﻭﻋﺼﻰ)‪.(١‬‬ ‫‪ ٣٠٨‬ا‪ U  Y‬ر‪ (B E‬ا)اث وا‪ E)h1‬وا‪:Ed!o‬‬ ‫ﺇﻥ ﺭﺿﻲ ﺑﻤﺸﺎﺭﻛﺔ ﻓﻼﻥ ﺍﻟﻼﺯﻣﺔ ﺑﺎﻹﺭﺙ ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﺑﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﺷﺮﻳﻜﻪ ﻓﻼﻥ ﺃﻭ ﻟﻢ ﻳﺰﻟﻬﺎ ﻓﻲ ﺣﻴﻨﻪ ﺣﻨﺚ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﺷﺎﺭﻛﻪ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭ‪،‬‬ ‫ﻭﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺔ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﻓﺤﻨﺚ ﺑﻪ‪.‬‬ ‫ ﻭﺇﻥ ﺃﺯﺍﻟﻬﺎ ﻣﻦ ﺣﻴﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﻤﺼﻨﻒ«‪ :‬ﺇﻥ ﺷﺎﺭﻛﻪ ﻓﻲ ﻋﻄﻴﺔ ﺃﻭ ﺻﺪﻗﺔ ﻓﺈﺫﺍ ﻗﺒﻠﻬﺎ ﺣﻨﺚ‪،‬‬ ‫ﻭﺇﻥ ﺷﺎﺭﻛﻪ ﻓﻲ ﻣﻴﺮﺍﺙ ﻓﻬﺬﺍ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﻓﻼ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﺫﺍ ﺷﺎﺭﻛﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠١/٤‬ ‪.[٣٠٢‬‬ ‫‪221‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻮﺻﻴﺔ ﻓﺈﻥ ﻗﺒﻠﻬﺎ ﻓﻜﺎﻥ ﺷﺮﻳﻜ ﺎ ﺣﻨﺚ ﻭﺇﻻ ﺑﺮﻩ؛ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺻﻴﺔ‬ ‫ﻻ ﺗﺤﺘﺎﺝ ﻟﻘﺒﻮﻝﺑﻞ ﺗﺪﺧﻞ ﻣﻠﻚ ﺍﻟﻤﻮﺻﻲ ﻟﻪ ﺑﻼ ﻗﺒﻮﻝﻗﺎﻝ‪ :‬ﻳﺤﻨﺜﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺤﻨﺚ ﺇﻥ ﺃﺯﺍﻟﻬﺎ ﺑﻌﺪ ﻣﻠﻜﻪ ﺑﻼ ﻗﺒﻮﻝ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻊ ﻣﺎ ﻳﺤﻨﺚ ﺑﻪ ﺣﻨﺚ ﺳﻮﺍﺀ ﻋﻠﻢ‬ ‫ﺃﻧﻪ ﻳﺤﻨﺚ ﺑﻪ ﺃﻭ ﻟﻢ ﻳﺤﻨﺚ ﺑﻪ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﺳﻮﺍﺀ ﻋﻠﻢ ﺃﻧﻪ ﻫﻮ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‬ ‫ﺃﻡ ﻻ‪ ،‬ﻓﻤﻦ ﺍﺷﺘﺮﻯ ﻣ ﺤ ﺮ ﻣﻪ‪ ،‬ﺃﻭ ﻭﻫﺐ ﻟﻪ ﻓﻘﺒﻠﻪ‪ ،‬ﺃﻭ ﺃﻋﻄﻰ ﻟﻪ ﻓﻲ ﺟﺮﺣﻪ‪ ،‬ﺃﻭ‬ ‫ﺻﺪﺍﻗﺎ‪ ،‬ﺃﻭ ﻓﻲ ﺩﻳﺔ‪ ،‬ﻓﻘﺒﻠﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺤﺮﻣﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺼﻴﺮ‬ ‫ﺣﺮﺍ ﺑﻤﻠﻜﻪ؛ ﺣﻨﺚ)‪.(١‬‬ ‫‬ ‫‪ ٣٠٩‬ا'‪!/ .'/ #‬م د‪1-‬ل  ن ‪1‬ح‪:‬‬ ‫ﺣﺎﻟﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﺇﻥ ﺳﻘﻂ ﻣﻦ ﻓﻴﻪ ﻛﻨﺨﻠﺔ‪،‬‬ ‫‬‫ﻭﻻ ﻳﺤﻨﺚﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻛﻜﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ ﺃﻧﻪ ﻳﺤﻨﺚ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﻌﻨﻰ ﻻ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻳﺘﺤﻮﻝ ﻓﺤﻴﺜﻤﺎ ﺩﺧﻠﻪ ﺣﻨﺚ‪ ،‬ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺣﻤﻞ ﻗﻬﺮﺍ‬ ‫ﺟﺮﺍ ﺇﻟﻴﻪ ﻓﻼ ﺣﻨﺚ؛ ﺇﺫ ﻻ ﻓﻌﻞ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ‬‫‬ ‫ﻣﺤﻤﻮﻻ ﺃﻭ ﺟﺮ ‪‬‬‫ﺃﻭ ﺃﺩﺧﻞ ﻓﻴﻪ‬ ‫ﺭﺍﻛﺒﺎ ﺣﻨﺚ)‪.(٢‬‬ ‫ﻗﻬﺮ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻓﺪﺧﻞ ﻳﻤﺸﻲ‪ ،‬ﺃﻭ ‬ ‫‪(Q .'/ #'7 ` ٣١٠‬ء ‪:;N$ 3$B‬‬ ‫ ﻛﺤﺎﻟﻒ ﻻ ﻳﺄﻛﻞ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻮﻋﺎﺀ ﻓﺄﻛﻞ ﺑﻌﻀﻪ ﻓﻔﻴﻪ ﺧﻼﻑ‪،‬‬ ‫ﺑﻌﻀﺎ ﺣﻨﺚ‪،‬‬ ‫ﻫﻞ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﻟﻨﻮﻱ؟ ﻭﻻ ﻧﻮﻱ ﻟﻪ ﻫﻨﺎ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻭﻟﻮ ‬ ‫ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻞ ﻟﻢ ﻳﺤﻨﺚ ﺇﻻ ﺑﺎﻟﻜﻞ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺤﻠﻒ ﺃﻧﻪ ﻟﻢ ﻳﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻗﺪ ﺣﻔﻆ ﺑﻌﻀﻪ‪ ،‬ﺃﻭ ﻻ ﻳﻌﺮﻑ ﻣﺎﻝ ﻓﻼﻥ ﻭﻗﺪ ﻋﺮﻑ ﺑﻌﻀﻪ‪ ،‬ﻭﻻ ﻣﻤﻠﻮﻙ ﻟﻪ ﻭﻟﻪ‬ ‫ﻋﺒﺪﺍ‬ ‫ﺣﺼﺔ‪ ،‬ﺃﻭ ﻻ ﻳﺤﻠﺐ ﺷﺎﺓ ﻓﺤﻠﺐ ﺑﻌﺾ ﻣﺎ ﻓﻲ ﺿﺮﻋﻬﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ‬ ‫ﺟﺰﺀﺍ‪ ،‬ﺃﻭ ﻻ ﻳﺨﺒﺮ ﺑﺨﺒﺮ ﺑﺒﻌﻀﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺮﻯ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ ﻓﺮﺃﻯ ﺑﻌﻀﻬﺎ‪،‬‬ ‫‬‫ﻓﺎﺷﺘﺮﻯ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠١/٤‬ ‪.[٣٠٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٠٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪222‬‬ ‫ﺛﻮﺑﺎ ﻭﻟﻢ ﻳﻌﻴﻦ‬ ‫ﺛﻮﺑﺎ ﻣﻌﻴ ﻨﺎ ﻓﺎﺷﺘﺮﻯ ﺑﻌﻀﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ ‬ ‫ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ‬ ‫ﻓﻜﺬﻟﻚ‪.‬‬ ‫ﻟﺒﺎﺳﺎ)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﻥ ﺍﺷﺘﺮﻯ ﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ‬ ‫‪ u$ 3$B ٣١١‬ا'‪1‬ف ‪:;'$B .'/‬‬ ‫ ﻭﻻ ﻳﺒﺮﺉ ﺣﺎﻟﻒ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻓﻌﻞ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻣﻌﻴﻦ ﻣﺤﺪﻭﺩ؛ ﻣﺜﻞ‬ ‫ﺃﻥ ﻳﺤﻠﻒ ﻟﻴﺄﻛﻠﻦ ﻃﻌﺎﻡ ﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ﻓﺄﻛﻞ ﺑﻌﻀﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺒﺮﺋﻪ ﻣﺎ ﻟﻢ ﻳﺠﺰﻡ ﻓﻲ ﻗﻠﺒﻪ ﺑﺎﻟﻜﻞ ﺣﻴﻦ ﺍﻟﺤﻠﻒ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ‬ ‫ﺍﻟﻤﺼﻨﻒ ﻭﺍﻟﺸﻴﺦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻀﻌﻔﻪ ﻋﻨﺪﻫﻤﺎ‪ ،‬ﻭﺍﻟﻔﺮﻕ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪» :‬ﻻ ﺃﻓﻌﻞ‬ ‫ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﻣﺤﺪﻭﺩ ﻳﺴﻮﻍ ﺣﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻜﻞ‪ ،‬ﻭﻻ ﺿﻴﺮ ﺑﺎﻟﺒﻌﺾ‪،‬‬ ‫‬‫ﻛﺬﺍ«‬ ‫ﺟﻤﻴﻌﺎ؛ ﻷﻧﻪ ﻗﺪ ﺷﺎﻉ ﺍﻻﺳﺘﻌﻤﺎﻻﻥ ﻓﻲ‬ ‫‬‫ﻭﻳﺠﻌﻞ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻜﻞ ﻭﻧﻔﻲ ﺍﻟﺒﻌﺾ‬ ‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ‪» :‬ﻻ ﺁﻛﻞ ﻫﺬﺍ ﺍﻟﺮﻏﻴﻒ« ﺗﺒﺎﺩﺭ ﻟﺴﺎﻣﻌﻚ ﺃﻧﻚ‬ ‫ﺗﺮﻳﺪ ﺃﻧﻚ ﻻ ﺗﺮﻳﺪ ﺃﻛﻠﻪ ﻛﻠﻪ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺃﻛﻞ ﺑﻌﻀﻪ ﻓﺘﺄﻛﻞ ﺑﻌﻀﻪ ﺗﺤﻨﺚ ﻛﻤﺎ ﺇﺫﺍ‬ ‫ﺃﻛﻠﺘﻪ ﻛﻠﻪ‪ ،‬ﻭﺳﺎﻍ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﺃﻧﻚ ﺗﺮﻳﺪ ﺃﻧﻚ ﻻ ﺗﺄﻛﻠﻪ ﻛﻠﻪ‪ ،‬ﻭﻟﻚ‬ ‫ﺃﻛﻞ ﺑﻌﻀﻪ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻓﻲ ﺍﻟﻤﺘﺒﺎﺩﺭ ﺃﻭﻟﻰ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﻠﺖ‪» :‬ﻭﺍﷲ ﻷﻓﻌﻠﻦ ﻫﺬﺍ«‪،‬‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺳﺎﻣﻌﻚ ﺃﻧﻚ ﺗﺮﻳﺪ ﻓﻌﻞ ﺑﻌﻀﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻓﻲ ﺍﻟﻤﺤﺪﻭﺩ ﻣﻌﻴ ﻨﺎ‬ ‫ﺃﻭ ﻏﻴﺮ ﻣﻌﻴﻦ ﺑﻼ ﻗﺼﺪ ﻟﻨﻔﻲ ﺍﻟﺒﻌﺾ ﺃﻭ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻞ‪ ،‬ﻭﺇﺫﺍ ﻗﺼﺪﺕ ﻓﻠﻚ ﻗﺼﺪﻙ‪،‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ‪ :‬ﺃﻥ ﺍﻟﺠﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﻭﺍﻟﻨﻜﺮﺓ‬ ‫ﻓﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻟﻠﻌﻤﻮﻡ ﺍﻟﺸﻤﻮﻟﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟﺘﻨﻜﻴﺮ ﻭﻻ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻓﺴﺎﻍ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﺤﻨﺚ‬ ‫ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﺑﻤﺎ ﺫﻛﺮﺗﻪ ﻳﺘﻀﺢ ﻟﻚ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ‪ : 5‬ﺇﻥ ﻟﻔﻈﺔ »ﻻ ﺃﻓﻌﻞ«‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٠٣/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٥٤/٤‬‬ ‫‪223‬‬‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻷﻳﻤﺎﻥ‬ ‫ﺗﺎﺭﻛﺎ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺴﺎﻍ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺗﻮﺟﺐ ﺍﻟﺘﺮﻙ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺍﻟﺒﻌﺾ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻟﻔﻈﺔ »ﻷﻓﻌﻠﻦ«‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻮﺟﺐ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺍﻟﺒﻌﺾ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻓﺎﻋﻼ ﻟﻤﺎ ﺣﻠﻒ‬ ‫ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻔﻌﻠﻪ ﻛﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺭﺍﺟﻊ ﺇﻟﻰ ﻣﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺛﻤﺮ ﻫﺬﻩ‬ ‫ﺍﻟﻨﺨﻠﺔ ﻭﻻ ﺛﻤﺮ ﻓﻴﻬﺎ ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﻓﻼ ﻳﺄﻛﻠﻪ ﻭﻻ ﺑﺪﻟﻪ‪ ،‬ﺃﻭ‬ ‫ﻻ ﻳﺄﻛﻞ ﻣﻦ ﺣﺐ ﻫﺬﻩ ﺍﻟﻘﻄﻌﺔ ﻫﺬﺍ ﺟﺎﺯ ﺑﺪﻟﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺸﺮﺏ ﻟﺒﻦ ﺷﺎﺓ ﻣﻌﻴﻨﺔ ﻭﻫﻮ‬ ‫ﻓﻴﻬﺎ ﻓﻤﺤﺪﻭﺩ‪.‬‬ ‫ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻓﻘﻴﻞ‪ :‬ﻣﺤﺪﻭﺩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻄﻌﻢ ﻓﺸﺮﺏ ﻣﺎﺀ ﺃﻭ ﻟﺒ ﻨﺎ ﺃﻭ ﻏﻴﺮﻩ ﺣﻨﺚ؛ ﻟﻘﻮﻟﻪ ‪/ ﴿ : 4‬‬ ‫‪] ﴾ 3 2 1 0‬ﺍﻟﺒﻘﺮﺓ‪.[٢٤٩ :‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠٣/٤‬ ‪.[٣٠٤‬‬ ‫‪224‬‬ ‫ا))` ‪ .'/‬ا" ‪ !h‬وا‪ $‬دة وا'Œ‬ ‫‪ *7 ٣١٢‬ا))` ‪ .'/‬ا" ‪:!h‬‬ ‫ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻌﺘﺒﺮ ﻋﻠﻰ ﺍﻷﺻﺢ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻤﺎ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ« ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﺮﺍﺩﻱ‬ ‫ ﺭﺣﻤﻬﻤﺎ ﺍﷲﺇﻻ ﺇﻥ ﺗﻌﻠﻖ ﻓﻴﻬﺎ ﺣﻖ ﺃﺣﺪ ﻓﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺍﻟﻠﻔﻆ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﻌﺎﺩﺓ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻘﺼﺪ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻤﻘﺎﺻﺪ ﻓﻴﻤﺎ ﻟﻢ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺤﻖ‪ ،‬ﻭﺗﻌﻠﻖ ﺍﻷﺳﻤﺎﺀ ﺑﻤﺴﻤﻴﺎﺗﻬﺎ)‪ .(١‬ﻭﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻣﺴﺠﺪﺍ ﺃﻭ ﺑﻴ ﺘﺎ ﻣﻦ ﻗﺼﺐ ﺃﻭ ﻋﻮﺩ‪،‬‬ ‫‬‫ﻓﻤﻦ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﺣﻨﺚ ﺇﻥ ﺩﺧﻞ ﻭﻟﻮ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻠﻔﻆ؛ ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﺑﻴﺖ‪ ،‬ﻭﻓﻲ ﺑﻴﺖ ﺍﻟﺸﻌﺮ ﺃﻭ‬ ‫‬ ‫ﺍﻟﺼﻮﻑ ﺃﻭ ﺍﻟﻘﻄﻦ ﺃﻭ ﺍﻟﻜﺘﺎﻥ ﺃﻭ ﺍﻟﺠﻠﺪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻗﻮﻻﻥ‪.‬‬ ‫ ﻭﺍﻷﺭﺟﺢ‪ :‬ﺍﻟﺤﻨﺚ ﺑﻪ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻓﺪﺧﻞ ﻏﺮﻓﺔ ﺣﻨﺚ ﺇﻻ ﺇﻥ ﻧﻮﻯ ﻏﻴﺮ ﺍﻟﻐﺮﻓﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻭﻣﺸﻰ ﻓﻮﻗﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺴﻮﺭﻩ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺩﺧﻞ‬ ‫ﺑﻌﺾ ﺃﻥ ﻻ ﻳﺤﻨﺚ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﺩﺍﺭ ﻓﻼﻥ ﻭﺩﺧﻞ ﺗﺤﺖ‬ ‫ﺭﺃﺳﻪ‪ ،‬ﻭﺭﺧﺺ ‬ ‫ﻣﻮﺿﻌﺎ ﻳﺴﺘﺄﺫﻥ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺃﻣﺮ ﻭﻫﻮ ﻓﻴﻪ ﻓﻼ‬ ‫‬‫ﺳﻘﻒ ﺑﺎﺑﻬﺎ‪ ،‬ﺇﻻ ﺇﻥ ﻭﺻﻞ‬ ‫ﻳﺤﻨﺚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﻻ ﺇﻥ ﺑﻘﻲ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٠٤/٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٩٠/٢‬‬ ‫‪225‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﺛﻮﺑﺎ ﻭﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺮﻛﺐ ﺩﺍﺑﺔ ﻭﻫﻮ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ؛ ﻣﺜﻞ ﺃﻥ ﻻ ﻳﻠﺒﺲ ‬ ‫ﻋﻠﻴﻬﺎ)‪.(١‬‬ ‫‪ #'7 ` *7 ٣١٣‬ﻻ ‪ 3p‬ا'*‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﺃﻛﻞ ﺳﻤﻜ ﺎ ﺑﺎﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ‬ ‫ﻓﻲ ﺃﻥ ﺍﻟﻠﺤﻢ ﻏﻴﺮ ﺍﻟﺴﻤﻚ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺴﻤﻚ ﻓﻲ ﻋﺮﻑ ﻗﻮﻡ ﻭﻋﺎﺩﺗﻬﻢ‬ ‫ﻟﺤﻤﺎ‪ ،‬ﻓﻴﻌﺘﺮﻑ ﻛﻞ ﺃﺣﺪ ﻋﺮﻑ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﺑﻤﻘﺘﻀﻰ ﺍﻟﻠﻔﻆ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫‬ ‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﺴﻤﻚ ﺣﻨﺚ ﺑﺎﻟﻘﺎﺷﻊ ﻭﺍﻟﻜﺴﻴﻒ‪،‬‬ ‫ﻭﻫﻤﺎ ﻣﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﻠﺤﻢ ﻻ ﻳﺄﻛﻞ ﻃﺮﻱ ﺍﻟﺴﻤﻚ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ‬ ‫ﻣﺤﻞ ﺁﺧﺮ‪ :‬ﺇﻥ ﺍﻟﺴﻤﻚ ﻟﻴﺲ ﻣﻦ ﺍﻟﻠﺤﻢ ﺇﻻ ﺇﻥ ﻧﻮﺍﻩ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﻣﻨﻪ ﻟﻨﺺ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻟﺤﻤﺎ‪ ،‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ‬ ‫ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺍﻟﺤﺎﻟﻒ ﺧﺮﻭﺟﻪ‪ ،‬ﺃﻭ ﺍﻋﺘﺎﺩ ﺃﻧﻪ ﻻ ﻳﺴ ‪‬ﻤﻰ ‬ ‫ﻣﺎﻟﺤﺎ ﻳﻮﻡ ﻭﻟﻴﻠﺔ)‪.(٢‬‬ ‫‬‫ﻏﻴﺮ ﻃﺮﻱ‪ ،‬ﺑﻞ‬ ‫‪ ٣١٤‬ا'‪ .N" .'/ #‬ا'Œ‪:‬‬ ‫ﻛﻤﻦ ﺣﻠﻒ ﺃﻥ ﻳﻀﺮﺏ ﻏﻼﻣﻪ‪ ،‬ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﺿﺮﺑﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺣﺎﻝ‬ ‫ﻻ ﻳﺤﺲ ﻓﻴﻬﺎ ﺑﺎﻟﻀﺮﺏ ﻭﻻ ﻳﺘﺄﻟﻢ ﺑﻪ؛ ﻛﺎﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﺘﺄﻟﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫ﻭﻫﻮ ﺍﻷﺧﺬ ﺑﺎﻟﻠﻔﻆ؛ ﺇﺫ ﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﻣﻔﻬﻮﻡ ﺍﻟﻀﺮﺏ ﺍﻟﺘﺄﻟﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪: 8‬‬ ‫﴿ ‪] ﴾ 0 / . -‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٦٠ :‬ﻭﺍﻟﺤﺠﺮ ﻭﺍﻟﺒﺤﺮ ﻻ ﻳﺘﺄﻟﻤﺎﻥ‪،‬‬ ‫ﻭﻟﺰﻡ ﺍﻟﺤﻨﺚ ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻌﻮﺭﻑ ﻭﺍﻋﺘﻴﺪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٠٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠٥/٤‬ ‪.[٣٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪226‬‬ ‫ﺯﻳﺪﺍ‬‫ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻀﺮﺑﻪ ﻓﻀﺮﺑﻪ ﻣﻴ ﺘﺎ ﻓﺎﻟﺨ ‬ ‫ﻠﻒ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺣﻠﻒ »ﻟﻴﻌﻄﻴﻦ ‬ ‫ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻟﻴﻮﻓﻴﻨﻪ ﺣﻘﻪ« ﻓﻤﺎﺕ‪ ،‬ﻓﻔﻌﻞ ﻟﻮﺍﺭﺛﻪ؛ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﻀﺮﺏ‬ ‫ﻫﺬﺍ ﺍﻟﺠﻤﻞ ‬ ‫ﻣﺜﻼ ﺣﺘﻰ ﻳﻘﺘﻠﻪ ﻓﻀﺮﺑﻪ‪ ،‬ﺛﻢ ﺫﺑﺤﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺫﺑﺤﻪ‪ ،‬ﺛﻢ‬ ‫ﺑﺮ‬ ‫ﺯﻳﺪﺍ ﺑﺎﻟﺴﻴﻒ ﻭﻟﻢ ﻳﻨﻮ ‪‬‬ ‫ﺿﺮﺑﻪ ﺣﺘﻰ ﻣﺎﺕ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﻀﺮﺏ ‬ ‫ﻭﺑﺮ ﺑﻘﺘﻞ ﺫﺭﺓ ﺃﻭ ﻗﻤﻠﺔ‬ ‫ﺑﻀﺮﺑﻪ ﺑﻪ ﻭﻫﻮ ﻓﻲ ﻏﻤﺪﻩ‪ ،‬ﻻ ﺑﻀﺮﺑﻪ ﺑﻪ ﻭﻫﻮ ﻓﻲ ﺧﺸﺒﺔ‪ ،‬‬ ‫ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺣﺎﻟﻒ ﺑﻘﺘﻞ ﻧﻔﺲ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﺤﺒﺲ ﻋﺒﺪﻩ ﺃﻭ ﻳﻐﻠﻪ ﻳﻮﻣﻴﻦ‪ ،‬ﻓﺨﺮﺝ‬ ‫ﻗﺒﻠﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﻚ ﺍﻟﻐﻞ ﻗﺒﻠﻬﻤﺎ؛ ﻓﺎﻟﺤﻖ ﺃﻧﻪ ﺣﻨﺚ‪ ،‬ﺇﻻ ﺇﻥ ﺭﺩﻩ ﻭﻟﻢ ﻳﻨﻮﺍﻻﺗﺼﺎﻝ‪،‬‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﺑﺮ؛ ﺃﻱ‪ :‬ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﻀﺮﺏ ﻓﻼ ﻧﺎ‬ ‫ﻓﺠﺬﺑﻪ ﺃﻭ ﺭﻛﻀﻪ ﻭﺃﻭﺟﻌﻪ ﺣﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﺑﻀﺮﺑﻪ ﻣﺎﺋﺔ ﺿﺮﺑﺔ ﺑﺮ ﺑﻀﺮﺑﻪ‬ ‫ﺑﺄﻃﺮﺍﻑ ﻣﺎﺋﺔ ﻋﻮﺩ ﻣﺠﻤﻮﻋﺔ ﻋﻨﺪ ﻋﻄﺎﺀ ﻭﺍﺑﻦ ﻣﺤﺒﻮﺏ ﺧﻼﻓﺎ ﻟﻤﺠﺎﻫﺪ)‪.(١‬‬ ‫‪ ٣١٥‬ا'‪ .'/ #‬أ‪ Q * 3‬ة ‪:E)$‬‬ ‫ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺄﻛﻞ ﻟﺤﻢ ﺷﺎﺓ‬ ‫ﻣﺜﻼﻣﻌﻴﻨﺔ‪ ،‬ﻓﺄﻛﻠﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﺣﺘﻒ ﺃﻧﻔﻬﺎ؛‬ ‫ﺃﻱ‪ :‬ﻻ ﺑﺬﺑﺢ ﺃﻭ ﻧﺤﺮ ﺃﻭ ﺿﺮﺏ ﺑﺤﺪﻳﺪﺓ ﺳﻬﻢ ﻭﺧﺺ ﺍﻷﻧﻒ؛ ﻷﻥ ﺭﻭﺡ ﻣﺎ ﻣﺎﺕ‬ ‫ﺣﺘﻒ ﺃﻧﻔﻪ ﺗﺨﺮﺝ ﻣﻦ ﺃﻧﻔﻪ ﺑﺘﺘﺎﺑﻊ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﻴﻠﻮﻥ ﺃﻥ ﺍﻟﻤﺮﻳﺾ‬ ‫ﺗﺨﺮﺝ ﺭﻭﺣﻪ ﻣﻦ ﺃﻧﻔﻪ ﻭﺍﻟﺠﺮﻳﺢ ﻣﻦ ﺟﺮﺍﺣﻪ‪ ،‬ﻭﺍﻟﻤﻮﺕ ﺣﺘﻒ ﺍﻷﻧﻒ ﻟﻐﺔ‪ :‬ﺍﻟﻤﻮﺕ‬ ‫ﺑﻼ ﻗﺘﻞ ﻭﻻ ﺿﺮﺏ ﻭﻻ ﻏﺮﻕ ﻭﻻ ﺣﺮﻕ ﻭﻻ ﺫﺑﺢ ﻭﻻ ﻧﺤﺮ‪ ،‬ﻭﻫﻤﺎ ﺩﺍﺧﻼﻥ ﻓﻲ‬ ‫ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺣﻠﻒ ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﻬﺎﺟﺮﺓﺃﻱ‪ :‬ﺍﻟﻈﻬﺮ‪ ،‬ﺃﻭ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﺃﻭ‬ ‫ﻗﺪ ﺃﻭﻓﻰ ﻓﻼ ﻧﺎ ﺩﺭﺍﻫﻢ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺨﺮﺟﺖ ﺯﻳﻮﻓﺎ؛ ﺃﻱ‪ :‬ﻣﺮﺩﻭﺩﺓ ﻟﻐﺶ ﻓﻲ ﺫﺍﺗﻬﺎ ﺃﻭ‬ ‫ﻟﻜﻮﻧﻬﺎ ﻧﺎﻗﺼﺔ ﺃﻭ ﻻ ﺗﺠﺮﻱ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻣﺤﺮﻣﺘﻪ‪ ،‬ﺃﻭ ﻻ ﺗﺤﻞ ﻟﻪ ﺃﻭ‬ ‫ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻏﻴﺮ ﻭﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ؛ ﻓﻔﻲ ﺣﻨﺜﻪ ﻗﻮﻻﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٠٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠٧/٤‬ ‪ ،[٣٠٨‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٠٤/٤‬‬ ‫‪227‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ #'7 ` *7 ٣١٦‬ﻻ >) وﻻ ‪U‬ي‪:‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺒﻴﻊ ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ﻓﺒﺎﻉ ﺃﻭ ﺍﺷﺘﺮﻯ ﻣﺎ ﻻ ﺗﻨﻌﻘﺪ ﻣﻌﺎﻣﻠﺘﻪ‬ ‫ ﻛﺮﺑﺎ ﻭﺧﻤﺮ ﻭﺧﻨﺰﻳﺮ ﻭﻋﺬﺭﺓﻗﻮﻻﻥ‪.‬‬ ‫ﻋﺎﻟﻤﺎ‬ ‫ ﻗﻴﻞ‪ :‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﺃﻭ ﻋﻨﻪ‪ ،‬ﻓﺘﺰﻭﺝ ﻣﺎ ﻻ ﻳﺤﻞ ﻟﻪ ﺑﻮﺟﻪ ‬ ‫ﺑﻪ ﻓﻔﻲ ﺣﻨﺜﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﺗﻲ ﻓﺎﺣﺸﺔ‪ ،‬ﻓﺘﺰﻭﺝ ﻣﻦ ﻻ ﻳﺤﻞ ﺑﻼ ﻋﻠﻢ‬ ‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻃﺎﻟﺐ ﺍﻣﺮﺃﺓ ﺣﺘﻰ ﺃﻣﻨﻰ ﺃﻭ ﻻﻋﺐ ﺫﻛﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﺟﺎﺭﺣﺔ ﺯﻧﻰ‪ ،‬ﻓﻠﻌﻠﻪ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ‪ ،‬ﻓﺤﻠﻒ‬ ‫ﺭﺟﻞ ﺃﻧﻪ ﻣﺎ ﺻﻠﻰ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻤﻦ ﻻ ﻳﺮﻯ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺇﻥ ﺣﻠﻒ ﺃﻧﻪ ﻣﺎ ﺗﻮﺿﺄ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺃﻧﻬﻢ ﺧﺎﻃﺌﻮﻥ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻧﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫‪ ٣١٧‬ا'‪(Q 3$B .'/ #‬ء ‪ -‬رج ‪ $ `/‬د‪:‬‬ ‫ ﻻ ﻳﺤﻨﺚ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻏﻴﺮ ﻣﻌﺘﺎﺩ؛ ﻛﺸﺮﺏ ﻣﺎﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺣﻤﻞ‬ ‫ﺟﺒﻞ‪ ،‬ﻭﺻﻌﻮﺩ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻣﻦ ﺣﻴﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭ؛ ﻓﻘﺎﻝ ﻋﻤﺮﻭﺱ‪ :‬ﻳﻜﻔﺮ‬ ‫ﺗﻤﺮﺍ ﻭﺃﻟﻘﺖ ﺍﻟﻨﻮﻯ‬ ‫ﻣﺮﺳﻠﺔ؛ ﻣﺜﻞ ﺇﻥ ﺣﻠﻒ ﺑﺎﻟﺤﺞ ﻭﻟﻢ ﻳﻘﺪﺭ‪ ،‬ﻭﻣﻦ ﺃﻛﻠﺖ ﺯﻭﺟﺘﻪ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺮﻑ‬ ‫‬‫ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﺣﻠﻒ ﺑﻄﻼﻗﻬﺎ ﺃﻥ ﺗﺨﺒﺮﻩ ﻛﻢ ﺃﻛﻠﺖ؟ ﻃﻠﻘﺖ‬ ‫ﻭﺍﻟﻌﺎﺩﺓ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠٦/٤‬ ‪ ،[٣٠٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٠٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪228‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺤﺴﺐ ﻻ ﺗﺸﻚ‪ ،‬ﻓﺘﻜﻮﻥ ﻗﺪ ﺫﻛﺮﺕ ﻟﻪ ﻛﻢ ﺃﻛﻠﺖ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻲ ﺩ ﺭﺝ ﻓﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻥ ﺻﻌﺪﺕ ﺃﻭ ﻫﺒﻄﺖ‪،‬‬ ‫ﺳﻘﻒ ﻓﻮﻗﻬﺎ‪ ،‬ﺃﻭ ﻧﻘﺐ ﻟﻬﺎ ﺗﺤﺖ‬ ‫‬‫ﺟﺎﻧﺒﺎ ﺃﻭ‬ ‫‬‫ﺣﺎﺋﻂ‬ ‫‬‫ﻓﻮﺛﺒﺖ‪ ،‬ﺃﻭ ﺣﻤﻠﺖ‪ ،‬ﺃﻭ ﻧﻘﺐ ﻟﻬﺎ‬ ‫ﻣﻮﺿﻌﻬﺎ ﻓﺨﺮﺟﺖ ﺑﺬﻟﻚ؛ ﺑﺮﺕ)‪.(١‬‬ ‫‪ ٣١٨‬ا‪ >/‬ر ا'Œ ‪ (B‬ا*  ‪:Y‬‬ ‫ ﺇﺫﺍ ﻗﻠﻨﺎ ﺑﺄﻧﻪ ﻳﺤﻨﺚ ﺑﻤﻘﺘﻀﻰ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺒﻴﺖ ﺗﺤﺖ ﺳﻘﻒ ﺃﻭ‬ ‫ﻋﻠﻰ ﻓﺮﺍﺵ ﺇﻥ ﺑﺎﺕ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻻ ﻗﺎﺋﻞ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪:‬‬ ‫ﻓﺮﺍﺷﺎ ﺇﻧﻤﺎ ﻫﻲ ﻓﻲ‬ ‫‬‫‬ ‫ﺳﻘﻔﺎ ﻭﺍﻷﺭﺽ‬ ‫ﻻ ﻣﻼﺯﻣﺔ ﺑﺬﻟﻚ؛ ﻷﻥ ﺗﺴﻤﻴﺔ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ﺩﻭﻥ ﺗﻠﻔﻈﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻷﻧﻬﺎ ﻣﺠﺎﺯ ﻻ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﺯ ﻣﺎﺀ ﻓﺼﺒﻪ ﻓﻲ ﻛﻮﺯ ﺁﺧﺮ ﺃﻭ ﻓﻲ‬ ‫ﺷﻲﺀ ﻣﻄﻠﻘﺎ ﺍﺧﺘﻴﺮ ﺣﻨﺜﻪ؛ ﻛﺤﺎﻟﻒ ﻻ ﻳﺸﺮﺏ ﻣﻦ ﺍﻟﻔﺮﺍﺕ ﺇﻥ ﺷﺮﺏ ﻣﻨﻪ ﺑﺈﻧﺎﺀ ﺃﻭ‬ ‫ﺷﻬﺮ ﺗﻪ‬ ‫‬‫ﺃﺭﺟﺢ‬ ‫‬‫ﺑﻴﺪ؛ ﻷﻥ ﺍﻟﺸﺮﺏ ﻣﻨﻪ ﺑﺈﻧﺎﺀ ﺃﻭ ﺑﻴﺪﻭﻟﻮ ﻛﺎﻥ ﻣﺠﺎﺯ ‪‬ﻳﺎﻟﻜﻦ‬ ‫ﻭﻛﺜﺮ ﺗﻪ ﻣﻦ ﺍﻟﻜﺮﻉ ﻣﻨﻪ ﺑﺎﻟﻔﻢ ﺍﻟﺬﻱ ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺸﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻷﻥ ﺍﻷﻳﻤﺎﻥ‬ ‫ﻻ ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﻜﻮﺯ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻣﺎ ﻳﺸﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺸﺮﺏ ﻣﻨﻪ ﻫﻮ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻜﻮﺯ ﺍﻷﻭﻝ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺣﺘﻰ ﻳﺸﺮﺏ ﻣﻦ ﺍﻹﻧﺎﺀ ﺍﻷﻭﻝ‪.‬‬ ‫ ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻗﻮﻟﻪ‪» :‬ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻣﻦ ﺩﺟﻠﺔ‪ ،‬ﻓﺸﺮﺏ ﺑﻴﺪﻩ‬ ‫ﻣﻨﻬﺎ ﺣﻨﺚ«‪.‬‬ ‫ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪» :‬ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻜﺮﻉ ﺑﻔﻴﻪ«؛ ﺃﻱ‪ :‬ﻭﻟﻮ ﻋﻨﻰ ﺃﻧﻪ ﻻ ﻳﺸﺮﺏ‬ ‫ﺍﻋﺘﺒﺎﺭﺍ ﻟﻠﻔﻆ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻨﻮﺍﻟﺤﺎﻟﻒ ﻋﺎﺩﺓ‬ ‫‬‫ﻣﻨﻪ ﺑﻔﻴﻪ ﻭﻻ ﺑﺈﻧﺎﺀ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٠٨/٤‬‬ ‫‪229‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻭﻻ ‬ ‫ﻟﻔﻈﺎ ﻫﻞ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻠﻔﻆ ﺃﻭ ﺑﺎﻟﻌﺮﻑ؟ ﻭﻛﺬﺍ ﺇﺫﺍ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ‬ ‫ﻻ ﻳﻌﺮﻑ ﻣﺴﻤﺎﻩ ﻭﻟﻪ ﺇﻃﻼﻗﺎﻥ ﻟﻔﻈﻲ ﻭﻋﺮﻓﻲ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺮﻯ ﻓﻼ ﻧﺎ ﻓﺮﺁﻩ ﻓﻲ ﻣﺮﺁﺓ ﺃﻭ ﻣﺎﺀ ﻓﻼ ﻳﺤﻨﺚ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ‬ ‫ﺗﺤﺮﻡ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﻦ ﺭﺃﻯ ﻓﺮﺟﻬﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﻟﺰﻣﻪ ﺑﺬﻟﻚ‬ ‫ﺻﺪﺍﻗﻬﺎ ﻛﺄﻧﻪ ﻣﺴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻮﻗﻒ ﻓﻲ ﺣﻨﺜﻪ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻣﺎﺀ ﺃﻭ ﻟﺒ ﻨﺎ ﺃﻭ ‪‬‬ ‫ﺧﻼ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻓﺄﻛﻞ ﻣﺎ ﻋﺠﻦ ﺑﻪ‬ ‫ﺟﺎﻣﺪﺍ ﻓﻼ ﻳﺤﻨﺚ ﺇﻻ ﺑﻨﻮﻱ ﻳﺤﻨﺜﻪ‪.‬‬ ‫‬‫ﺃﻭ ﺧﻠﻂ ﻓﻴﻪ ﺃﻭ ﺃﻛﻠﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻃﻌﺎﻡ ﻓﺸﺮﺏ ﻓﻲ ﻣﺎﺀ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﻭﻳﺄﻛﻞ‬ ‫ﺍﺻﻔﺮ‬ ‫‪‬‬‫ﺍﺣﻤﺮ ﺃﻭ‬ ‫‪‬‬‫ﺭﻃﺒﺎ ﺍﻟﺘﻤﺮ ﺍﻟﻄﺮﻱ ﺍﻟﺬﻱ ﺃﻳﻨﻊ ﻛﻠﻪ ﺣﺎﻟﻒ ﻋﻠﻰ ﺑﺴﺮ ﺍﻟﺘﻤﺮ ﺍﻟﺬﻱ‬ ‫‬ ‫ﺭﻃﺒﺎ ﺇﻻ ﺇﻥ ﻧﻮﻯ‬ ‫ﻣﻦ ﺍﺧﻀﺮﺍﺭ‪ ،‬ﻟﻜﻨﻪ ﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺑﺴﺮ ﻣﻌﻴﻦ ﻓﻼ ﻳﺄﻛﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺑﺴﺮﺍ‪.‬‬ ‫ﻻ ﻳﺄﻛﻠﻪ ﻣﺎ ﺩﺍﻡ ‬ ‫ﺭﻃﺒﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺭﺳﻞ ﺃﻛﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫‪ #'7 ` ٣١٩‬ﻻ ‪U‬ب > ‪€ 3pB‬ع ‪ Q‬ة ﻻ ‬ ‫‪:E‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻟﺒ ﻨﺎ ﻓﺄﻛﻞ ﺿﺮﻉ ﺷﺎﺓ ﻻﺑﻨﺔ؛ ﻓﻘﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺳﻮﺍﺀ ﻏﻴﺮﺗﻪ ﺍﻟﻨﺎﺭ ﺃﻡ ﻻ؛ ﻷﻧﻪ ﺣﻠﻒ ﻋﻦ ﺍﻟﺸﺮﺏ‪ ،‬ﻭﻣﻦ ﺫﺍﻕ‬ ‫ﻣﺎ ﺣﻠﻒ ﻋﻨﻪ ﺣﻨﺚ ﻭﻟﻮ ﻟﻢ ﻳﺼﻞ ﺟﻮﻓﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺷﺮﺏ ﻣﺎﺀ ﺍﻟﺮﻣﺎﻥ‬ ‫ﻓﻤﺼﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺟﻤﻊ ﻣﺎﺀﻩ ﻓﻴﻪ ﺛﻢ ﺃﺳﺎﻏﻪ ﻓﻘﻮﻻﻥ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﺪﻗﻴﻖ ﺣﻨﺚ ﺑﺄﻛﻞ ﺍﻟﺨﺒﺰ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﺃﺻﻠﻪ ﺩﻗﻴﻖ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪230‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺳﻮﻳﻘﺎ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺃﻛﻞ ﺍﻟﺴﻜﺮ ﻟﻢ‬ ‫ﻳﺤﻨﺚ ﺑﺎﻟﺠﻼﺏ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺃﻛﻞ ﺷﻲﺀ ﻟﻢ ﻳﺤﻨﺚ ﺑﻘﺸﺮﻩ ﻛﺎﻟﺠﻮﺯ ﻭﺍﻟﺮﻣﺎﻥ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ‬ ‫ﻻ ﻳﺪﺧﻞ ﺍﻟﺘﻤﺮ ﺃﻭ ﻫﺬﺍ ﺍﻟﺘﻤﺮ ﺍﻟﻤﻌﻴﻦ ﺑﻴﺘﻪ ﻓﺪﺧﻠﻪ ﺧﻞ ﻣﻌﻤﻮﻝ ﻣﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪،‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ ﻭﻻ ﻧﻴﺔ ﻟﻪ ﻓﻲ ﺧﺼﻮﺹ ﺍﻟﺘﻤﺮ ﻟﻢ ﻳﺤﻨﺚ‬ ‫ﺑﺄﻛﻞ ﻃﺎﺋﺮ ﺃﻭ ﺑﻴﻀﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﻨﻰ ﺑﻤﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺣﻨﺚ ﻻ ﺇﻥ ﻋﻨﻰ ﺍﻟﺘﺒﻌﻴﺾ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻓﺬﺍﻕ ﻭﻟﻢ ﻳﺴﻎ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻋﻦ ﺍﻟﺘﻤﺮ ﺑﺎﻟﺤﺸﻒ‪.‬‬ ‫ﺭﻃﺒﺎ ﻋﻠﻰ ﻏﻴﺮ ﺗﻌﻴﻴﻦ)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺬﺍ ﺣﺎﻟﻒ ﻋﻠﻰ ﺑﺴﺮ ﺃﻛﻞ ‬ ‫‪ ` ٣٢٠‬أ‪!>/ w/‬ه و‪!o%‬ق  ; و|'‪ w‬زو‪:;2‬‬ ‫ﻭﺍﺣﺪﺍ؛ ﻓﻼ ﻳﻠﺰﻣﻪ‬ ‫‬‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻋﺒﺪﻩ ﺣﺮ ﻭﻣﺎﻟﻪ ﺻﺪﻗﺔ ﻭﺯﻭﺟﺘﻪ ﻃﺎﻟﻖ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ‬ ‫ﻋﻨﺪ ﺍﷲ ﺷﻲﺀ ﺇﻻ ﺃﻥ ﻳﺼﺢ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻴﺆﺧﺬ ﺑﻤﺎ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻳﺴﺘﻐﻔﺮ ﻣﻦ‬ ‫ﻛﺬﺑﻪ)‪.(٢‬‬ ‫‪(Q .'/ #'7 ` ٣٢١‬ء و‪ ;L/ 3$B‬أو !';‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﺍﻟﺤﻨﺚ ﺑﻤﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﻓﻘﻂ؛ ﺇﺫ ﻟﻢ ﻳﻌﻴﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٠٩/٤‬ ‪.[٣١١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٢/٤‬‬ ‫‪231‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ ﺍﻟﺤﻨﺚ ﺑﻪ ﻭﺑﻤﺎ ﺍﺳﺘﺤﺎﻝ ﻣﻨﻪ ﺃﻭ ﺗﻮﻟﺪ ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﻌﻴﻦ‪.‬‬ ‫ ﺍﻟﺤﻨﺚ ﺑﻤﺎ ﺗﻮﻟﺪ ﻭﺍﺳﺘﺤﺎﻝ ﻣﻦ ﻣﻌﻴﻦ ﻻ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻻ ﺣﻨﺚ ﺇﻻ ﺑﻤﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺣﻨﺚ ﺑﻤﺎ ﺗﻮﻟﺪ ﺃﻭ ﺍﺳﺘﺤﺎﻝ ﻭﻟﻮ ﻋﻴﻦ‬ ‫ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻧﻮﺍﻩ)‪.(١‬‬ ‫‪ #'7 ` ٣٢٢‬ﻻ ‪   3p‬و‪ * ;)V‬ا>"‪:‬‬ ‫ﻟﺤﻤﺎ ﻭﻧﻴﺘﻪ ﻟﺤﻢ ﺍﻟﺒﻘﺮ ﻓﺄﻛﻞ ﺳﻮﺍﻩ ﻓﻔﻲ ﺍﻟﺤﻨﺚ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﻄﺎﺋﺮ ﻓﺄﻛﻞ ﺍﻟﺪﺟﺎﺝ ﺃﻭ ﺍﻟﻨﻌﺎﻡ ﻓﻔﻲ ﺣﻨﺜﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ‬ ‫ﺧﻼ ﻓﺄﻛﻞ ﻣﺎ ﻃﺒﺦ ﺑﻪ؛ ﻓﺈﻥ ﻏﺴﻠﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺍﻹﺩﺍﻡ‬‫ﻻ ﻳﺄﻛﻞ ‪‬‬ ‫ﺣﻨﺚ ﺑﺎﻟﻠﺒﻦ ﻭﺍﻟﺴﻤﻦ ﻭﺍﻟﺨﻞ ﻭﺍﻟﺰﺑﺪ ﻭﺍﻟﺰﻳﺖ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻻ ﺑﺎﻟﺠﺒﻦ ﻭﺍﻟﺒﻴﺾ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﻴﻮﻡ ﺷﻴ ﺌﺎ ﺃﻭ ﻟﻢ ﻳﺄﻛﻠﻪ ﻭﻗﺪ ﺃﻛﻞ ﻟﺒ ﻨﺎ ﻓﻼ ﺣﻨﺚ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ :‬ﻳﺤﻨﺚ ﻟﻘﻮﻟﻪ ‪﴾ 3 2 1 0 / ﴿ : 8‬‬ ‫ﺭﺃﺳﺎ؛ ﻷﻧﻪ ﻟﺤﻢ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻴﺪ ﺃﻥ ﺍﻟﺮﺃﺱ ﻏﻴﺮ ﺍﻟﻠﺤﻢ ﻟﻢ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤٩ :‬ﻭﺣﻨﺚ ﺇﻥ ﺃﻛﻞ ‬ ‫ﻟﺤﻤﺎ‪،‬‬ ‫ﻟﺤﻤﺎ؛ ﻷﻧﻪ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻴﻪﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺮﺃﺱﺃﻛﻞ ‬ ‫ﻟﻜﻨﻪ ﺣﻠﻒ ﻋﻨﻪ ﻓﻘﻂ ﻻ ﻋﻠﻰ ﺍﻟﻠﺤﻢ ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫‪ .'/ #'7 ` ٣٢٣‬ا‪ "V   3pB *U‬ﷰ) ;‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺍﻟﺸﺤﻢ ﻓﺄﻛﻞ ﺍﻟﻠﺤﻢ ﺍﻟﻨﻘﻲ ﻣﻨﻪ ﻟﻢ ﻳﺤﻨﺚ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻨﻘﻰ‬ ‫ﻣﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻠﺤﻢ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻓﻼ ﻳﺤﻨﺚ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺤﻨﺚ ﻓﻲ‬ ‫ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣١٣/٤‬ ‪.[٣١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪232‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ‪.‬‬ ‫ ﻭﻓﻲ ﻣﺮﻕ ﺍﻟﻠﺤﻢ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻗﻮﻻﻥ‪.‬‬ ‫ﻟﺤﻤﺎ ﻓﻼ ﻳﺸﺮﺏ ﻣﺮﻗﻪ ﻭﻻ ﻳﺄﻛﻞ ﻣﺮﻗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﺇﻥ ﻋ ‪‬ﻴﻦ ‬ ‫ﻳﻌ ‪‬ﻴﻦ ﻓﻠﻪ ﺷﺮﺑﻪ ﻭﺃﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻟﺤﻢ ﻣﻌﻴﻨﺔ ﻣﻨﻊ ﻣﻨﻪ ﻭﻣﻦ ﺳﻤﻨﻬﺎ ﻭﺯﺑﺪﻫﺎ‬ ‫ ﺑﻀﻢ ﺍﻟﺰﺍﻱ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺒﺎﺀ‪.‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻤﻦ ﻭﺍﻟﺰﺑﺪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻨﻊ ﺇﻻ ﻣﻦ ﻟﺤﻤﻬﺎ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ؛ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﺒﻦ ﻣﻦ ﻏﻴﺮ ﺍﻟﻠﺤﻢ؛ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻠﺒﻦ ﻓﻲ ﺑﻄﻨﻬﺎ‬ ‫ﻣﻦ ﻏﻴﺮ ﺍﻟﻠﺤﻢ‪ ،‬‬ ‫ﻣﺤﻀﺎ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﺎ ﻫﻀﻢ ﻣﻦ ﺍﻟﻌﻠﻒ‬‫‬‫ﻟﺒ ﻨﺎ‬ ‫ﻣﺎﺋﻌﺎ ﻣﻨﻄﺒﺨ ﺎ ﻓﺘﺠﺒﺬﻩ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻭﻻ ﻳﺤﺪﺙ ﻓﻴﻪ ﺇﻻ ﺍﻟﺒﻴﺎﺽ ﻟﺒﻴﺎﺽ ﻟﺤﻢﺍﻟﻀﺮﻉ‪،‬‬ ‫‬ ‫ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻳﻤﺘﺰﺝ ﻓﻲ ﺍﻟﻠﺤﻢ ﺛﻢ ﻳﺼﻴﺮ ﻟﺒ ﻨﺎ ﺑﻘﺪﺭﺓ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ ﻓﺈﻧﻪ ﻳﺤﻨﺚ‬ ‫ﺑﺴﻤﻨﻬﺎ ﻭﺯﺑﺪﻫﺎ‪ ،‬ﻭﺍﻷﻗﻂ ﻛﺎﻟﻠﺒﻦ؛ ﻷﻧﻪ ﻣﻨﻪ‪ ،‬ﻭﻓﻴﻪ ﺧﻼﻑ ﺇﻥ ﺣﻠﻒ ﻋﻦ ﺍﻟﻠﺒﻦ‪،‬‬ ‫ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ)‪.(١‬‬ ‫ ﻭﻓﻲ ﺍﻟﺸﺤﻢ ﻭﺍﻟﻠﺒﻦ ﻣﻨﻬﺎ ﺧﻼﻑ‪.‬‬ ‫ ﻭﺍﻷﺭﺟﺢ‪ :‬ﺍﻟﻤﻨﻊ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺷﺤﻤﻬﺎ ﻟﻢ ﻳﺤﻨﺚ ﺑﻠﺤﻤﻬﺎ ﻟﺘﻮﻟﺪﻫﺎ ﻣﻦ‬ ‫ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺤﻨﺚ ﺑﻬﻤﺎ ﻳﺮﻯ ﺃﻧﻬﻤﺎ ﻟﻢ ﻳﺘﻮﻟﺪﺍ ﻣﻦ ﺍﻟﻠﺤﻢ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻤﻦ‬ ‫ﻻ ﻳﺮﻯ ﺍﻟﺤﻨﺚ ﺑﻤﺎ ﺗﻮﻟﺪ ﺃﻭ ﺍﺳﺘﺤﺎﻝ ﻣﻦ ﻣﻌﻴﻦ ﻛﻤﺎ ﻓﻲ ﺍﻟﻌﻤﻮﻡ)‪.(٢‬‬ ‫‪UB `C .'/ #'7 ` ٣٢٤‬ب > ‪:‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻼ‬‫ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺳﻤﻦﺷ ﺮ ‬ ‫ﺏ ﻟﺒ ﻨﺎ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺍﻟﺴﻤﻦ ﻏﻴﺮ ﺍﻟﺰﺑﺪ ‬ ‫ﺣﺎﻟﻒ‬ ‫‬‫ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﺑﺄﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﻳﺸﺮﺏ ﻟﺒ ﻨﺎﻭﻫﻮ ﺍﻟﻤﺨﻴﺾ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٦/٤‬‬ ‫‪233‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻋﻠﻰ ﺯﺑﺪ ﻹﻣﻜﺎﻥ ﺃﻥ ﻳﺒﻘﻰ ﻓﻴﻪ ﺑﻌﺾ ﺯﺑﺪ ﻭﻟﻮ ﺃﻗﻞ ﻗﻠﻴﻞ‪ ،‬ﻓﻴﺸﺮﺑﻪ ﻭﻻ ﻳﻨﺘﺒﻪ ﻟﻪ‬ ‫ﻟﻘﻠﺘﻪ‪ ،‬ﻓﻠﻮ ﻓﺤﺺ ﻓﻴﻪ ﻋﻦ ﺍﻟﺰﺑﺪ ﺟﻬﺪﻩ ﻭﺃﻣﻌﻦ ﻓﻴﻪ ﻭﻟﻢ ﻳﺠﺪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻧﺰﻋﻪ‬ ‫ﻓﻠﻴﺸﺮﺑﻪ ﻭﻻ ﺣﻨﺚ‪ ،‬ﻭﺟﺎﺯ ﻋﻜﺴﻪ‪ ،‬ﻭﺷﺮﺏ ﺍﻟﺤﻠﻴﺐ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻌﻜﺲ‪،‬‬ ‫ﻭﺍﻟﺤﻠﻴﺐ ﻏﻴﺮ ﺍﻟﻤﺨﻴﺾ ﻭﺇﻥ ﻃﺎﻝ ﻣﻜﺜﻪ؛ ﻷﻧﻪ ﻻ ﺯﺑﺪ ﻓﻴﻪ ﻋﻠﻰ ﺣﺪﺓ ﺇﻻ ﺑﻌﻤﻞ‪،‬‬ ‫ﻭﻫﻮ ﻟﻢ ﻳﻌﻤﻞ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻣﻨﻪ ﻣﻦ ﺳﻤﻦ ﻭﺯﺑﺪ ﻭﺟﺒﻦ ﻭﺃﻗﻂ ﻋﻠﻰ‬ ‫‬‫ ﻭﺇﻥ ﻋﻴﻦ ﻟﺒ ﻨﺎ ﻓﻼ ﻳﺄﻛﻞ‬ ‫ﺍﻟﺨﻼﻑ ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﺣﻠﻒ ﻋﻦ ﻟﺒﻦ ﺷﺎﺓ ﺣﻨﺚ ﺑﺠﺒﻨﻬﺎ ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺍﻟﺸﺮﺏ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ﺣﻠﻴﺒﺎ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺍﻟﺰﺑﺪ ﺃﻭ‬ ‫‬‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺳﻤﻨﺔ ﻣﻌﻴﻨﺔ ﻓﻠﻪ ﺃﻛﻞ ﻟﺒﻨﻬﺎ‬ ‫ﺍﻟﺴﻤﻦ ﻭﺃﺭﺍﺩ ﻣﻌﻴ ﻨﺎ ﻓﻼ ﻳﺤﻨﺚ ﺑﺄﻛﻞ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺃﺭﺳﻞ ﺣﻨﺚ ﻓﻲ ﺍﻟﺰﺑﺪ؛ ﻷﻧﻪ‬ ‫ﺳﻤﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻴﻬﻤﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻠﻒ ﻋﻦ ﺍﻟﺴﻤﻦ ﻟﻢ ﻳﺤﻨﺚ ﺑﺎﻟﻠﺒﻦ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻲ ﺃﻱ ﺣﺎﻝ‬ ‫ﻛﺎﻥ ﺍﻟﻠﺒﻦ)‪.(١‬‬ ‫‪ `/ #'7 ` ٣٢٥‬أ‪ 3‬ا ! أو ا‪ u)K 3pB `L‬ا'>`‪:‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺃﻛﻞ ﺍﻟﺰﺑﺪ ﺃﻭ ﺍﻟﺴﻤﻦ ﻓﺄﻛﻞ ﻣﺨﻴﺾ ﺍﻟﻠﺒﻦ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﻨﺚ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺍﻟﻠﺒﻦ ﻭﻟﻢ ﻳﻌﻴﻦ ﻓﻠﻪ ﺃﻛﻞ ﺍﻟﺰﺑﺪ ﺍﻟﺨﺎﻟﺺ ﻭﺍﻷﻗﻂ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣١٥/٤‬ ‪.[٣١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪234‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻻ ﻳﺄﻛﻞ ﺍﻟﺰﺑﺪ؛ ﺇﺫ ﻻ ﻳﺨﻠﻮ ﻣﻨﻪ‪ ،‬ﻭﻟﻪ ﺃﻛﻞ ﺍﻟﺴﻤﻦ ﺇﺫﺍ‬ ‫ﺃﺫﻳﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﺧﻠﺺ ﻣﻦ ﺍﻟﻠﺒﻦ‪.‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺍﻟﺴﻤﻦ ﻓﻠﻪ ﺃﻛﻞ ﺍﻟﻠﺒﺎﺀ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺍﻟﺸﻮﻱ ﻟﻢ ﻳﺤﻨﺚ‬ ‫ﺑﺴﻤﻚ ﻣﺸﻮﻱ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻻ ﻳﺄﻛﻞ ﻟﺒﻦ ﺍﻟﺸﺎﺓ ﺃﻭ ﺛﻤﺮﺓ ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ ﺃﻭ ﺍﻷﺭﺽ‬ ‫ﻓﻤﺤﺪﻭﺩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﻲﺀ ﺣﻴﻦ ﺣﻠﻒ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺤﺪﻭﺩ ﺣﻠﻒ ﻋﻨﻪ ﻓﻼ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺄﻛﻠﻪ ﻛﻠﻪ‪.‬‬ ‫ ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻟﺒﻦ ﺷﺎﺓ ﻟﻢ ﻳﺄﻛﻞ ﺳﻤﻨﻬﺎ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺳﻤﻨﻬﺎ ﻟﻢ ﻳﺄﻛﻞ ﻟﺒﻨﻬﺎ‪.‬‬ ‫ ﻭﺃﺟﺎﺯ ﻗﻮﻡ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺳﻤﺎﺀ)‪.(١‬‬ ‫‪ #'7 ` ٣٢٦‬أﻻ ‪  ` 3p‬ل ‪B‬ﻼن ‪1B‬ل ‪)c‬ه‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﻓﺘﺤﻮﻝ ﻟﻐﻴﺮﻩ ﺑﻮﺟﻪﻣﺎ‪ ،‬ﺃﻭ ﺃﻫﺪﻯ ﺇﻟﻴﻪ‬ ‫ﻫﺪﻳﺔ‪ ،‬ﺃﻭ ﺗﺼﺪﻕ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺃﻋﻄﺎﻩ ﺯﻛﺎﺓ ﺃﻭ ﺣ ‪‬ﻘﺎ ﻣﻦ ﺍﻟﺤﻘﻮﻕ ﺃﻭ ‬ ‫ﺃﺭﺷﺎ ﺃﻭ ﺻﺪﺍﻗﺎ ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻩ ﻓﻘﺒﻀﻬﺎ؛ ﻟﻢ ﻳﺤﻨﺚ ﺑﻬﻤﺎ؛ ﺃﻱ‪ :‬ﺑﺎﻟﻤﺎﻝ‬ ‫ﺍﻟﻤﺘﺤﻮﻝ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺍﻟﻬﺪﻳﺔ ﺇﻥ ﺃﻛﻞ ﻣﻦ ﺍﻟﻤﺘﺤﻮﻝ ﺃﻭ ﺍﻟﻬﺪﻳﺔ ﺑﻌﺪ؛ ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﺘﺤﻮﻝ‬ ‫ﺃﻭ ﺍﻹﻫﺪﺍﺀ‪ ،‬ﻭﺇﻥ ﺗﺤﻮﻝ ﻟﻠﺤﺎﻟﻒ ﺑﺈﺭﺙ ﺃﻭ ﺷﺮﺍﺀ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻟﻢ ﻳﺤﻨﺚ ﺑﺄﻛﻠﻪ ﺇﻻ‬ ‫ﻃﻌﺎﻣﺎ ﻓﺄﻛﻠﻪ ﺃﻭ‬ ‫‬‫ﺑﻨﻮﻯ ﻳﺤﻨﺜﻪ؛ ﻣﺜﻞ ﺃﻥ ﻳﻨﻮﻱ ﺍﻟﻤﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺤﻨﺚ ﺇﻥ ﺃﺣﻀﺮ ﻟﻪ‬ ‫ﻏﺼﺒﺎ ﺃﻭ ﺩﻻﻟﺔ‪.‬‬ ‫‬‫ﺃﻛﻠﻪ ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ ﺳﺮﻗ ﺔ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٦/٤‬‬ ‫‪235‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻃﻌﺎﻣﺎ ﻟﺤﺎﻟﻒ ﻟﻴﺄﻛﻠﻪ ﺃﻭ ﺃﻭﻗﻔﻪ ﻋﻠﻰ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺮﺏ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻰ ﻣﺎﻟﻪ‬ ‫ﻣﺎﻟﻪ ﻟﻴﺄﻛﻞ ﻣﻨﻪ ﺃﻭ ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻪ ﻓﻤﺎ ﺃﻛﻞ ﻣﻨﻪ ﻓﻘﺪ ﻗﺒﻀﻪ ﺑﺄﻛﻠﻪ؛‬ ‫ﺃﻱ‪ :‬ﺑﺘﻨﺎﻭﻟﻪ ﺑﻴﺪﻩ ﻭﺟﻌﻠﻪ ﻓﻲ ﻓﻤﻪ‪ ،‬ﻭﺇﻻ ﻓﺎﻷﻛﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﻠﻊ ﻭﺍﻟﻤﻀﻎ ﻓﻴﻤﺎ‬ ‫ﺳﺒﺒﺎ ﻟﻌﺪﻡ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﺻﺎﺭ‬ ‫‬‫ﻳﺤﺘﺎﺝ ﻟﻤﻀﻎ ﻫﻮ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻧﻔﺴﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﻟﻪ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻄﻌﺎﻡ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻛﺎﻟﻄﻌﺎﻡ ﻓﻲ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ‬ ‫ﺩﺧﻮﻝ ﺫﻟﻚ ﻓﻲ ﻳﻤﻴﻨﻪ ﺣﻨﺚ)‪.(١‬‬ ‫‪ ` ٣٢٧‬‬ ‫‪d‬ب ﻵ‪ ;)'/ #'B  $| -‬أن ‪:>U .7 3p‬‬ ‫ﻃﻌﺎﻣﺎ ﻓﺤﻠﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﻛﻞ ﺣﺘﻰ ﻳﺸﺒﻊ ﻓﺄﻛﻞ ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫‬‫ﻭﻣﻦ ﻗﺮﺏ ﻵﺧﺮ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﻃﻌﺎﻡ ﻣﻌﻴﻦ ﻓﺨﻠﻂ ﻓﻴﻪ‬ ‫ﺷﺒﻌﺖ‪ ،‬ﺟﺎﺯ ﺗﺼﺪﻳﻘﻪ‪ ،‬ﻭﻟﻮ ﺃﻛﻞ ‬ ‫ﻏﻴﺮﻩ ﻓﻔﻴﻪ ﺧﻼﻑ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﺬﻱ ﺣﺪﻩ ﻓﻴﻪ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ‬ ‫ﻋﻦ ﺃﻛﻞ ﺍﻟﺪﺭﺍﻫﻢ ﻓﺄﻛﻞ ﻣﺎ ﺍﺷﺘﺮﻯ ﻣﻨﻬﺎ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺑﺪﻟﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﺣﺐ ﻓﻼﻥ ﺃﻭ ﻣﺎﻟﻪ ﺷﻴ ﺌﺎ ﻓﺨﻠﻂ ﺣﺒ‪‬ﺎ ﻟﻪ ﺑﺤﺐ ﻓﻄﺤﻦ ﻭﺧﺒﺰ‬ ‫ﻭﻗﺴﻢ ﺍﻟﺨﺒﺰ ﺑﺎﻟﻮﺯﻥ ﻓﺄﻛﻞ ﻣﻦ ﺣﺼﺘﻪ ﺃﻭ ﻗﺴﻢ ﻃﺤﻴ ﻨﺎ ﻓﺎﻟﺤﻖ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﺯﻋﻢ‬ ‫ﻣﺘﻌﻤﺪﺍ ﻟﻬﺎ)‪.(٢‬‬ ‫‬‫ﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ؛ ﻷﻧﻪ ﺃﻛﻞ ﺣﺼﺘﻪ‬ ‫‪ #'7 ` ٣٢٨‬ﻻ ‪  ` 3p‬ل ‪B‬ﻼن ‪:`)$ €1 (B‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﻓﻲ ﻣﻮﺿﻊ ﻣﻌﻴﻦ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺁﻛﻞ‬ ‫ﻣﻦ ﺟﻨﺘﻪ ﺃﻭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺠﻨﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌﻴﻨﺎﺕ‪ ،‬ﻭﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺍﻟﺸﺮﺏ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ ﻭﻏﻴﺮﻫﻤﺎ ﻛﺎﻟﺤﻠﻒ ﻋﻠﻰ ﺍﻷﻛﻞ‪ ،‬ﻓﻼ ﻳﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺣﻨﺚ؛ ﻷﻧﻪ‬ ‫ﻋﻠ‪‬ﻖ ﺍﻟﺤﻠﻒ ﺑﺬﻟﻚ ﺍﻟﻤﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﺿﺎﻓﺘﻪ ﻟﺼﺎﺣﺒﻪ ﺇﻧﻤﺎ ﻫﻮ ﺗﻌﺮﻳﻒ ﻟﻪ ﺃﻭ ﺇﻳﻀﺎﺡ‬ ‫ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺯﺍﻝ ﻋﻨﻪ‬ ‫‬‫ﺃﻭ ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻟﻜﻼﻡ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪236‬‬ ‫ﺇﻻ ﺇﻥ ﻧﻮﻯ ﻻ ﻳﺄﻛﻞ ﻣﻨﻪ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﻣﻠﻚ ﻓﻼﻥ؛ ﻓﻠﻪ ﺃﻛﻠﻪ ﺇﺫﺍ ﺯﺍﻝ ﻋﻨﻪ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﻓﺎﻟﺤﺎﻟﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻣﻌﻴ ﻨﺎ ﻟﻔﻼﻥ ﺛﻢ ﺗﺤﻮﻝ ﺍﻟﺒﻴﺖ ﻋﻨﻪ ﺃﻭ ﺍﻧﻬﺪﻡ ﻓﺼﺎﺭ ﻣﺰﺭﻋﺔ‬ ‫ﺃﻭ ﺑﻘﻌﺔ ﻻ ﺭﺳﻢ ﻓﻴﻬﺎ ﺣﺎﻧﺚ ﺇﻥ ﺩﺧﻠﻬﺎ؛ ﺃﻱ‪ :‬ﺍﻟﻤﺰﺭﻋﺔ ﺃﻭ ﺍﻟﺒﻘﻌﺔ)‪.(١‬‬ ‫‪ #'7 ` ٣٢٩‬ﻻ !‪ Ed 3-‬أو دارا‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﻗﺮﻳﺔ ﻛﺬﺍ ﺃﻭ ﺩﺍﺭ ﻓﻼﻥ ﻭﻧﺤﻮﻫﻤﺎ ﻓﺪﺧﻞ ﻣﺤﻠﻬﺎ ﻓﻔﻲ‬ ‫ﺍﻟﺤﻨﺚ ﻗﻮﻻﻥ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺤﻠﻒ ﻋﻦ ﺩﺧﻮﻝ ﺩﺍﺭ ﻓﻼﻥ ﺇﻥ ﺗﺤﻮﻟﺖ ﻟﻐﻴﺮﻩ‬ ‫ﻓﺪﺧﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻴﻦ ﻭﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻭﺩﺧﻞ ﻣﺰﺭﻋﺔ ﺃﻭ ﺑﻘﻌﺔ ﻛﺎﻧﺖ ﺑﻴ ﺘﺎ‬ ‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻟﻌﺒﺪﻩ‪ :‬ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ﻓﺄﻧﺖ ﺣﺮ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﻭﻻ‬ ‫ﻳﺤﻨﺚ ﻓﻠﻴﺒﻌﻪ ﺃﻭ ﻳﻬﺒﻪ‪ ،‬ﺛﻢ ﻳﺪﺧﻠﻬﺎ ﺛﻢ ﻳﺸﺘﺮﻳﻪ‪ ،‬ﻭﻻ ﺿﻴﺮ ﻋﻠﻴﻪ ﺇﻥ ﺩﺧﻠﻬﺎ ﺑﻌﺪ)‪.(٢‬‬ ‫‪!/ d ٣٣٠‬ة‪:‬‬ ‫ ﻭﻛﻞ ﻣﻌﻴﻦ ﺣﻠﻒ ﻋﻠﻴﻪ ﺇﻥ ﺑﺪﻝ ﻭﺃﻛﻞ ﺑﺪﻟﻪ ﻣﻦ ﺟﻨﺴﻪ ﺃﻭ ﻏﻴﺮ ﺟﻨﺴﻪ ﻣﻤﺎ‬ ‫ﻳﺆﻛﻞ ﺣﻨﺚ ﺑﻪ ﻓﻲ ﺭﺃﻱ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺑﺪﻝ ﺍﻟﺒﺪﻝ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻪ ﺑﺬﻫﺐ ﺃﻭ‬ ‫ﻓﻀﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﺛﻤﺎﻥ ﻭﺃﻛﻞ ﺛﻤﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﺑﺎﻉ ﺫﻫﺒﻪ ﺑﻔﻀﺔ ﻳﺪﺍ ﺑﻴﺪ‪ ،‬ﻫﻞ‬ ‫ﻳﺄﺧﺬ ﺍﻟﻮﻗﺖ ﻣﻦ ﺣﻴﻦ ﻣﻠﻚ ﺍﻟﺬﻫﺐ؟ ﺃﻭ ﻣﻦ ﺣﻴﻦ ﺑﺎﻋﻪ ﺑﻔﻀﺔ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ؟‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺤﻨﺚ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ‬ ‫ﻧﻴﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٩/٤‬‬ ‫‪237‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺃﻛﻞ ﻃﻌﺎﻡ ﺑﻤﻨﺰﻝ ﻓﻼﻥ ﻓﺄﻛﻞ ﻓﻴﻪ ﺣﺒ‪‬ﺎ ﺃﻭ ﺷﺮﺏ ﻓﻴﻪ ﺳﺨﻮ ﻧﺎ‬ ‫ﺃﻭ ﻟﺒ ﻨﺎ ﺳﻮﻳﻘﺎ ﺃﻭ ‬ ‫ﻧﺒﻴﺬﺍ ﺃﻭ ﺍﺳﺘﻒ ﺩﻗﻴﻘﺎ ﺣﻨﺚ ﺇﻻ ﻓﻲ ﺍﻟﻨﺒﻴﺬ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻓﻲ ﺍﻟﺪﻗﻴﻖ ﻭﺍﻟﺤﺐ)‪.(١‬‬ ‫‪ .'/ #'7 ` ٣٣١‬‬ ‫‪ B `)$ ]7‬ر‪ ;/‬وأ‪v ` 3‬ه‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺣﺐ ﻣﻌﻴﻦ ﻓﺰﺭﻋﻪ ﻓﺄﺛﻤﺮ ﻓﻼ ﻳﺄﻛﻞ ﻣﻨﻪ ﻭﻻ ﻣﻦ ﻭﺭﻗﻪ‬ ‫ﻭﺟﻮﺯ ﺑﻼ ﺣﻨﺚ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺤﻨﺚ ﺑﺨﻞ‪ ‬ﻋﻠﻰ ﺣﻠﻒ ﻋﻦ‬ ‫ﻭﺃﺟﺰﺍﺋﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺣﻨﺚ‪ ،‬‬ ‫ﺃﻛﻞ ﺇﺩﺍﻡ ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻧﻌﻢ ﺍﻹﺩﺍﻡ ﺍﻟﺨﻞ«)‪(٢‬؛ ﺃﻱ‪ :‬ﺃﻥ‬ ‫ﺍﻟﺨﻞ ﺇﺩﺍﻡ ﺣﺴﻦ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﺃﺣﺴﻦ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻣﺴﺎﻭﺍﺗﻪ ﻟﻨﺤﻮ ﻣﺮﻕ‬ ‫ﺍﻟﺸﺤﻢ ﻭﻣﺮﻕ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻟﻨﺤﻮ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺴﻤﻦ ﻭﺍﻟﺰﺑﺪ ﻭﺍﻟﺠﺒﻦ‪ ،‬ﺑﻞ ﺫﻟﻚ ﺯﺟﺮ ﻋﻦ‬ ‫ﺍﻟﻤﻬﺎﻭﻧﺔ ﺑﻪ‪ ،‬ﻭﺩﻋﺎﺀ ﺇﻟﻰ ﺍﻟﺸﻜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻧﻌﻤﺔ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺃﻋﺘﻘﺪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪» :‬ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻫﺬﺍ ﺍﻟﺤﺐ ﻓﻄﺤﻦ ﻭﺧﺒﺰ ﺛﻢ ﺃﻛﻠﻪ ﺣﻨﺚ ﻭﻟﻮ‬ ‫ﻋﻤﻞ ﺳﻮﻳﻘﺎ«‪ ،‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻜﺎﻥ ﻳﻘﻮﻝ‪» :‬ﺇﺫﺍ ﺗﺤﻮﻟﺖ ﺍﻷﺳﻤﺎﺀ ﻟﻢ ﻳﺤﻨﺚ«)‪.(٣‬‬ ‫‪1v \> .'/ #'7 ` ٣٣٢‬ب ‪:;"% / .'/ ;$€1B‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻟﺒﺲ ﺛﻮﺏ ﻓﻮﺿﻌﻪ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻻ ﺑﻨﻘﻠﻪ ﻣﻦ ﻣﺤﻞ ﻵﺧﺮ‬ ‫ﻗﻮﻝ‪ :‬ﻻ ﻳﺤﻨﺚ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻗﺼﺪ ﺍﻟﻠﺒﺲ ﻭﻧﻮﺍﻩ ﺑﺬﻟﻚ ﺣﻨﺚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٩/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١٣٢/٢٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺨﻞ‪ ،‬ﺡ)‪ ،(٣٨٢٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛‬ ‫ﺃﺑﻮﺍﺏ ﺍﻷﻃﻌﻤﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺨﻞ‪ ،‬ﺡ)‪ ،(١٨٣٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ‬ ‫ﺧﺒﺰﺍ ﺑﺨﻞ‪ ،‬ﺡ)‪ ،(٣٧٩٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ‬ ‫ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﺪﻡ ﻓﺄﻛﻞ ‬ ‫ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﺍﻻﺋﺘﺪﺍﻡ ﺑﺎﻟﺨﻞ‪ ،‬ﺡ)‪ ،(٣٣١٧‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﻓﻀﻴﻠﺔ ﺍﻟﺨﻞ‬ ‫ﻭﺍﻟﺘﺄﺩﻡ ﺑﻪ‪ ،‬ﺡ)‪ ،(٢٠٥٢‬ﺑﻠﻔﻆ‪» :‬ﻧﻌﻢ ﺍﻷﺩﻡ ﺍﻟﺨﻞ«‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪238‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻠﺒﺴﻪ ﻛﻠﺒﺲ ﻏﻴﺮﻩ‪.‬‬ ‫ﻗﻤﻴﺼﺎ ﻭﻻ ﺳﺮﺍﻭﻳﻞ ﻓﺘﺮﺩﻯ ﺑﻬﻤﺎ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺣﻨﺚ‪،‬‬ ‫‬‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻠﺒﺲ‬ ‫ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﺑﻠﺒﺲ ﺷﻲﺀ ﺣﺘﻰ ﻳﻠﺒﺴﻪ ﻛﻤﺎ ﻳﻠﺒﺲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻋﺎﺩﺓ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻠﺒﺲ ﻧﻌﻠﻴﻦ ﻓﻘﺎﻡ ﻋﻠﻴﻬﻤﺎ ﻟﻴﻘﻴﺎﻩ ﻣﻦ ﺍﻟﺒﺮﺩ ﺃﻭ ﻣﻦ ﺍﻟﺸﻤﺲ‬ ‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﻟﺒﺲ ﻫﺬﺍ ﺍﻟﻨﻌﻞ ﻓﺤﺬﻑ ﻣﻨﻪ ﻗﻠﻴﻞ ﻓﻠﺒﺴﻪ ﺣﻨﺚ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻻ ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻋﻦ ﻟﺒﺲ ﺍﻟﺸﻌﺮ ﺑﺎﻟﻘﻌﻮﺩ ﺗﺤﺖ ﺑﻴﺖ ﺍﻟﺸﻌﺮ‪.‬‬ ‫ﺛﻴﺎﺑﺎ ﻓﺄﻟﺒﺴﻪ ﺛﻼﺛﺔ ﻓﻲ ﻣﺮﺓ ﺃﻭ ﻛﻞ ﻭﺍﺣﺪ ﻓﻲ‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻠﺒﺲ ﻟﻔﻼﻥ ‬ ‫ﻭﺍﺣﺪﺍ ﻟﺜﻼﺙ ﻣﺮﺍﺕ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫‬‫ﺳﺎﻋﺔ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺃﻟﺒﺴﻪ‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﻟﺒﺲ ﺛﻮﺏ ﻭﻟﺒﺲ ﻣﻨﻪ ﻗﻄﻌﺔ ﻓﻔﻲ ﺣﻨﺜﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ‬ ‫ﻋﻨﻪ ﻓﻠﻪ ﺍﻟﻨﻮﻡ ﻋﻠﻴﻪ ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻃ ﺮﺡ ﻋﻠﻴﻪ ﻭﻫﻮ ﻧﺎﺋﻢ ﻟﻢ ﻳﺤﻨﺚ ﺇﻻ ﺇﻥ‬ ‫ﺍﻧﺘﺒﻪ ﻭﻟﻢ ﻳﺨﺮﺟﻪ ﻣﻦ ﺣﻴﻨﻪ ﻓﺈﻧﻪ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﺇﻥ ﻃﺮﺡ ﻋﻠﻴﻪ ﻭﻟﻮ ﺑﺮﺃﻳﻪ ﺃﻭ ﺩﺛﺮ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﺒﻪ ﻭﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺃﻧﻪ ﻫﻮ ﻓﺎﻟﺘﺤﻒ ﺑﻪ ﺣﻨﺚ؛ ﻷﻧﻪ ﻻ ﻳﻌﺬﺭ ﺍﻟﺤﺎﻟﻒ ﻓﻲ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻓﻠﻮ ﺣﻠﻒ‬ ‫ﻧﺎﺋﻤﺎ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺋﻢ؟ ﻭﻟﻢ ﻳﻌﺮﻓﻪ ﻓﻘﺪ ﺣﻨﺚ ﻋﻨﺪ‬ ‫ﻻ ﻳﺴﺄﻝ ﻋﻦ ﻓﻼﻥ ﻓﻮﺟﺪﻩ ‬ ‫ﺑﻌﺾ)‪.(١‬‬ ‫‪)$Q‬ا ‪Q B‬ى ﷰ‬ ‫ا‪:‬‬‫‬‫‪ #'7 ` ٣٣٣‬ﻻ ‪U‬ي‬ ‫ﺷﻌﻴﺮﺍ ﻓﺎﺷﺘﺮﻯ ‪‬ﺑﺮﺍ ﻓﻴﻪ ﺷﻌﻴﺮ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ‬ ‫‬‫ ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ‬ ‫ﺷﻌﻴﺮﺍ ﻓﻴﻪ ﺑﺮ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﺑﺮﺍ ﻓﺎﺷﺘﺮﻯ‬ ‫ﺑﺰﺭﺍﻋﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ ‪‬‬ ‫ﻓﻴﻪ ﺑﺰﺭﺍﻋﺔ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﺑﻞ ﻳﻌﺘﺒﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٢/٤‬‬ ‫‪239‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﺷﻌﻴﺮﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺑﺰﺭﺍﻋﺔ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﻭﻏﻴﺮﻩ‬ ‫‬‫ﺑﺮﺍ ﻣﺜﻼ ﻻ‬ ‫ﺍﻟﻜﺜﻴﺮ؛ ﺑﺄﻥ ﻳﺴﻤﻰ ‪‬‬ ‫ﺑﺎﺑﺎ ﻓﻴﻪ ﺣﺪﻳﺪ‪ ،‬ﺃﻭ‬ ‫ﺣﺪﻳﺪﺍ ﻓﺎﺷﺘﺮﻯ ‬ ‫‬‫ﻛﺎﻟﺸﺮﺍﺀ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻻ ﻳﺸﺘﺮﻱ‬ ‫ﺩﺍﺭﺍ ﺑﻬﺎ ﺧﺸﺐ ﻣﺒﻨﻲ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻤﺒﻨﻲ ﻓﻼ ﻳﺸﻤﻠﻪ‬ ‫ﺧﺸﺒﺎ ﻓﺎﺷﺘﺮﻯ ‬ ‫‬‫ﻻ ﻳﺸﺘﺮﻱ‬ ‫ﻗﺼﺪﺍ ﺇﻟﻴﻪ ﺑﺸﺨﺼﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ﻧﻮﻯ‬ ‫‬‫ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺇﻥ ﺷﺮﻃﻪ ﺣﻨﺚ ﺑﻪ؛ ﻷﻥ ﻟﻪ‬ ‫ﺗﻤﺮﺍ ﻓﻴﻪ ﻧﻮﻯ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻓﻴﻪ ﺻﻮﻑ ﻓﺪﺧﻠﺘﻪ ﻏﻨﻢ ﺑﺼﻮﻓﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻓﺎﺷﺘﺮﻯ ‬ ‫ﺧﺒﺰﺍ ﻓﻴﻪ ﺷﻌﻴﺮ‪ ،‬ﻭﻛﺬﺍ ﻧﺤﻮﻩ؛ ﻷﻥ ﺍﻷﻳﻤﺎﻥ ﻋﻠﻰ‬ ‫‬‫ﻻ ﻳﺄﻛﻞ ﺧﺒﺰ ﺷﻌﻴﺮ ﻓﺄﻛﻠﻪ‬ ‫ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﺤﻨﺚ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﺇﻻ‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﺃﻛﺜﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻭ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻓﻲ ﻧﺤﻮ ﻣﺴﺄﻟﺔ ﺧﺒﺰ ﺍﻟﺸﻌﻴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻮﻑ ﺇﻻ ﺇﻥ ﻭﻗﻊ ﺑﻌﺾ ﺍﻟﺼﻮﻑ ﻣﻦ ﺍﻟﻐﻨﻢ‬ ‫ﻓﻲ ﺍﻟﺪﺍﺭ‪ ،‬ﺃﻭ ﺍﺟﺘﺬﺑﻪ ﺷﻲﺀ ﻓﻲ ﺍﻟﺪﺍﺭ؛ ﻛﺤﺎﺋﻂ ﻭﺧﺸﺒﺔ ﻓﺎﻧﺘﺰﻉ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ‬ ‫ﻟﺤﻢ ﻓﻲ ﺑﻴﺘﻪ ﻓﺪﺧﻠﻪ ﻭﻓﻲ ﺃﺿﺮﺍﺳﻪ ﻟﺤﻢ ﻟﻢ ﻳﺤﻨﺚ ﺇﻻ ﺇﻥ ﻧﺰﻋﻪ ﻭﻃﺮﺣﻪ‬ ‫ﻻ ﻳﺪﺧﻞ ‬ ‫ﻓﻲ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻪ ﻟﻢ ﻳﺪﺧﻞ ﺑﻴﺘﻪ ﺻﻮﻑ ﻭﻻ ﻟﺤﻢ؛ ﻷﻧﻪ‬ ‫ﺣﺼﻼ ﻓﻴﻪ ﺑﺪﻭﻥ ﺃﻥ ﻳﺼﺪﻕ ﻋﻠﻴﻬﻤﺎ ﺃﻧﻬﻤﺎ ﺩﺧﻼ‪ ،‬ﻭﺇﻧﻤﺎ ﺩﺧﻞ ﺍﻟﻐﻨﻢ ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻤﺎ ﻭﻗﻊ ﻣﻨﻬﻤﺎ ﺑﻌﺾ ﻓﻲ ﺍﻟﺪﺍﺭ ﻭﻟﻢ ﻳﺨﺮﺟﻪ ﻣﻦ ﺣﻴﻨﻪ‬ ‫ﺣﻨﺚ‪ ،‬ﻭﻫﻞ ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻋﻠﻰ ﺷﺮﺍﺀ ﺻﻮﻑ ﺑﺸﺮﺍﺀ ﻛﺒﺶ ﻓﻴﻪ ﺻﻮﻑ؟ ﻗﻮﻻﻥ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻤﺲ ﺻﻮﻓﺎ ﻓﻤﺲ ﻛﺒﺸ ﺎ ﻓﻴﻪ ﺻﻮﻑ ﺣﻨﺚ‪ ،‬ﺃﻭ ﻻ ﻳﻬﺪﻱ ﻣﻦ‬ ‫ﺑﻴﺖ ﻓﻼﻥ ﺷﻴ ﺌﺎ ﻓﺘﻌﻠﻖ ﺑﺜﻮﺑﻪ ﺗﻤﺮﺓ ﺑﻼ ﻋﻤﺪ ﻓﻲ ﺣﻤﻠﻬﺎ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٢٣/٤‬ ‪.[٣٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪240‬‬ ‫‪ ;$ ` ٣٣٤‬أ‪ #‬در‪!/  #'B *4‬ه إﻻ ‪:3)'d‬‬ ‫ﻭﻣﻦ ﻣﻌﻪ ﺃﻟﻒ ﺩﺭﻫﻢ ﻓﺤﻠﻒ ﻣﺎ ﻋﻨﺪﻩ ﺇﻻ ﻗﻠﻴﻞ ﺣﻨﺚ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻗﻠﻴﻞ ﻟﻘﻮﻟﻪ ‪ ﴿ : 4‬ﮯ ¡ ‪] ﴾ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪ ،[٧٧ :‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎﺋﺘﺎﻥ‬ ‫ﻟﻢ ﻳﺤﻨﺚ ﺃﻭ ﺃﻛﺜﺮ ﺣﻨﺚ)‪ .(١‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ ﻟﻔﻼﻥ ﺷﻴ ﺌﺎ ﻓﺎﺷﺘﺮﻯ ﻟﻌﺒﺪﻩ ﺃﻭ‬ ‫ﺩﺍﺑﺘﻪ ﺣﻨﺚ؛ ﻷﻧﻪ ﺍﺷﺘﺮﻯ ﻟﻤﻠﻜﻪ ﻓﻬﻮ ﻟﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻱ ﻟﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﺷﺘﺮﻯ ﻟﻨﻔﺴﻪ ﻻ ﻟﻔﻼﻥ‪ ،‬ﺛﻢ ﺟﻌﻠﻪ ﻋﻠﻴﻬﻤﺎ ﻋﺎﺭﻳﺔ ﻓﻼ ﻳﺤﻨﺚ)‪.(٢‬‬ ‫‪ #'7 ` ٣٣٥‬ﻻ \ ا‪:E>$‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻤﺲ ﺍﻟﻜﻌﺒﺔ ﺣﻨﺚ ﺑﻤﺲ ﺃﺳﺘﺎﺭﻫﺎ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺑﻤﺴﻬﺎ ﺑﺮ‬ ‫ﺑﻤﺲ ﺃﺳﺘﺎﺭﻫﺎ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻤﺲ ﺷﻴ ﺌﺎ ﻓﻤﺴﻪ ﺑﺨﺸﺒﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﻲ ﻳﺪﻩ ﺣﻨﺚ‬ ‫ﺇﻥ ﻧﻮﻯ ﺍﻟﻠﻤﺲ ﺑﺎﻟﻴﺪ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(٣‬‬ ‫‪ #'7 ` ٣٣٦‬أﻻ '>\ ‬ ‫‪ t ` 1v‬ل اأ‪:;%‬‬ ‫ﺛﻮﺑﺎ ﻣﻦ ﻏﺰﻝ ﺍﻣﺮﺃﺗﻪ ﻟﻢ ﻳﺤﻨﺚ ﻋﻨﺪ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺇﻥ‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻠﺒﺲ ‬ ‫ﺛﻮﺑﺎ ﻣﻦ ﻏﺰﻟﻬﺎ‪ ،‬ﻭﺣﻨﺚ ﻋﻨﺪ ﻏﻴﺮﻩ‪.‬‬ ‫ﻟﺒﺲ ﻣﺎ ﻓﻴﻪ ﻏﺰﻟﻬﺎ ﺣﺘﻰ ﻟﺒﺲ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻏﺰﻟﻬﺎ ﻓﻴﻪ ﻗﺪﺭ ﺛﻮﺏ‪ ،‬ﻭﻭﺟﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻤﺼﻨﻒ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ﻣﻦ‬ ‫ﺛﻮﺑﺎ‬ ‫ﻏﺰﻝ ﺍﻣﺮﺃﺗﻪ ﺑﻴﺎﻥ ﻟﺠﻨﺲ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﻬﻮ ﻧﻌﺖ ﻟﺠﻤﻠﺔ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬‬ ‫ﻗﻠﻴﻼ ﺣﻨﺚ؛ ﻷﻥ ﺍﻟﺤﻜﻢ ﻟﻸﻏﻠﺐ‪،‬‬ ‫ﻏﺰﻟﺘﻪ ﺍﻣﺮﺃﺗﻪ ﻛﻠﻪ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻏﺰﻟﻬﺎ ﺇﻻ ‬ ‫ﺃﻗﻞ‬ ‫ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻠﺒﺲ ﻣﻦ ﻏﺰﻟﻬﺎ ﺣﻨﺚ ﻭﺇﻥ ﺑﺄﻗﻞ؛ ﺃﻱ‪ :‬‬ ‫ﻗﻠﻴﻞﻣﻦ ﻏﺰﻟﻬﺎ ﻓﻲ ﺛﻮﺏ ﺇﻥ ﻟﺒﺴﻪ‪ ،‬ﻭﺟﻬﻪ‪ :‬ﺃﻥ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﻠﺒﺲ ﻏﺰﻟﻬﺎ ﻣﻌﻨﺎﻩ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٤/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٤/٤‬‬ ‫‪241‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻗﻞ ﻭﻣﺎ ﻛﺜﺮ‪ ،‬ﻭﺍﻟﻐﺰﻝ ﻓﻲ ﺍﻷﺻﻞ‪ :‬ﻣﺼﺪﺭ‬‫‬ ‫ﻣﻐﺰﻭﻻ ﻟﻬﺎ‪ ،‬ﻳﺸﻤﻞ ﻣﺎ ‬ ‫ﻻ ﻳﻠﺒﺲ ﺷﻴ ﺌﺎ‬ ‫ﺛﻮﺑﺎ ﻣﻦ ﻏﺰﻟﻬﺎ ﺑﺮ ﺑﺜﻮﺏ ﻏﺰﻟﺘﻪ ﻛﻠﻪ‬ ‫ﻳﺼﻠﺢ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻟﻴﻠﺒﺴﻦ ‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻔﻪ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺛﻮﺏ ﻛﺘﺎﻥ ﻓﻠﺒﺲ ﺛﻮﺏ ﻛﺘﺎﻥ ﻭﻗﻄﻦ ﻣﻠﺤﻢ‬ ‫ﻭﺍﺣﺪﺍ ﻟﻢ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻠﺒﺲ‬ ‫‬‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺛﻴﺎﺏ ﻓﻼﻥ ﻓﻠﺒﺲ ﻣﻨﻬﺎ‬ ‫ﺛﻼﺛﺔ ﺇﻥ ﺃﺭﺳﻞ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ‪ :‬ﺍﻟﺤﻨﺚ؛ ﻷﻥ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﻛ »ﺃﻝ« ﺍﻟﺘﻲ ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻠﻒ ﻋﻦ ﺛﻮﺏ ﻓﻘﻄﻊ ﻧﺼﻔﻪ ﻓﻠﺒﺴﻪ ﺣﻨﺚ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﻠﺒﺲ‪ ،‬ﻭﺇﻥ ﺃﻭﺻﻞ‬ ‫ﺑﺎﻟﻘﻄﻌﺔ ﻏﻴﺮﻫﺎ ﺣﺘﻰ ﺻﺎﺭ ﻳﻠﺒﺲ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻔﺖ ﻻ ﺗﻐﺰﻝ ﻟﺰﻭﺟﻬﺎ ‬ ‫ﻣﺜﻼ‬ ‫ﺃﻭ ﻻ ﺗﻜﺴﻮﻩ ﻓﻐﺰﻟﺖ ﻓﺒﺎﻋﺖ ﻟﻐﻴﺮﻩ ﺃﻭ ﻟﻪ ﺃﻭ ﺑﺎﺩﻟﺖ ﻛﺬﻟﻚ ﻓﻠﺒﺴﻪ ﺍﻟﺰﻭﺝ ﻟﻢ‬ ‫ﺗﺤﻨﺚ‪.‬‬ ‫ﺛﻮﺑﺎ ﻣﻦ ﻏﺰﻟﻬﺎ ﻣﺨﻴﻄ ﺎ ﺑﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻠﺒﺲ ‬ ‫ﻻ ﻳﻠﺒﺲ ﻏﺰﻟﻬﺎ ﻓﻠﺒﺲ ﻣﺨﻴﻄ ﺎ ﺑﻪ ﺣﻨﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻮﻗﻒ)‪.(١‬‬ ‫‪ #'7 ` ٣٣٧‬أﻻ ‪ >- 3p‬اأ‪:;%‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﺧﺒﺰﻫﺎ ﻓﻌﺠﻨﺖ ﻭﻗﺮﺻﺖ ﺃﻭ ﻋﺠﻦ ﻏﻴﺮﻫﺎ ﻭﻗﺮﺻﺖ‬ ‫ﻭﻃﺮﺣﻪ ﻓﻲ ﺍﻟﺘﻨﻮﺭ ﻏﻴﺮﻫﺎ ﺣﻨﺚ ﺇﻥ ﺃﻛﻞ ﻻ ﺇﻥ ﻋﺠﻨﺖ ﻭﺧﺒﺰ ﻏﻴﺮﻫﺎ ﺃﻱ‪ :‬ﻗﺮﺹ‪،‬‬ ‫ﻭﻻ ﺇﻥ ﻃﺮﺣﺖ ﻓﻲ ﺍﻟﺘﻨﻮﺭ ﻭﻗﺮﺹ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻃﺮﺣﺖ ﻓﻴﻪ ﺣﻨﺚ‪ ،‬ﻭﺣﻜﻢ ﻏﻴﺮ ﺍﻟﺘﻨﻮﺭ ﻛﺎﻟﺠﻤﺮ ﻭﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﻘﻠﻲ‬ ‫ﻓﻲ ﺫﻟﻚ ﺣﻜﻢ ﺍﻟﺘﻨﻮﺭ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﻘﺮﺹ ﻭﺍﻟﻌﺠﻦ ﺑﺎﻟﻴﺪ ﻭﺍﻟﻘﺮﺹ‬ ‫ﻭﺍﻟﻌﺠﻦ ﺑﻐﻴﺮ ﺍﻟﻴﺪ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﻟﻮﺿﻊ ﻓﻲ ﺍﻟﺘﻨﻮﺭ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺍﻟﻮﺿﻊ ﺑﺎﻟﻴﺪ ﺃﻭ‬ ‫ﺑﻐﻴﺮﻫﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪242‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ ﺑﺎﻟﻘﺎﺭﺻﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻄﺎﺭﺣﺔ‪ ،‬ﻭﻟﻮ ﻋﺠﻦ ﻏﻴﺮﻫﺎ ﻭﺣﻨﺚ ﺣﺎﻟﻒ‬ ‫ﻋﻦ ﺧﺒﺰﻫﺎ ﺑﺄﻛﻠﻪ ﻭﻟﻮ ﻋﺠﻴﻨﺎ ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺧﺒﺰﻫﺎ ﻣﺎ ﻗﺮﺻﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺧﺒﺰﺕ ﻓﻲ‬ ‫ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺻﻔﺤﺘﻪ ﻓﻘﺪ ﺧﺒﺰﺗﻪ‪ ،‬ﻭﻟﻮ ﺧﺒﺰﻩ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺨﺒﺰ ﻫﻮ ﻣﺎ ﻣﺪ ﺣﺘﻰ‬ ‫ﺧﺒﺰﺍ ﻛﺬﺍ ﻗﻴﻞ)‪.(١‬‬ ‫ﺍﺳﺘﺪﺍﺭ ‬ ‫‪ #'7 ` ٣٣٨‬أﻻ ‪:nK>|  3p‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﺎ ﻃﺒﺨﺖ ﻓﻼ ﻳﺄﻛﻞ ﻣﺎ ﺟﻌﻠﺘﻪ ﻓﻲ ﻧﺤﻮ ﺍﻟﻘﺪﺭ ﻣﻊ ﻧﺤﻮ‬ ‫ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﺧﺒﺰ ﺇﻻ ﻓﻲ ﻧﺤﻮ ﺍﻟﺘﻨﻮﺭ ﻋﻠﻰ ﻧﺎﺭ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﻃﻌﺎﻡ ﺻﻨﻌﺘﻪ‬ ‫ﻓﻌﺠﻨﺖ ﻭﻋﻤﻠﻪ ﻓﻲ ﺍﻟﻨﺎﺭ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﻭ ﺻﻨﻌﺖ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻤﻘﻄﻮﻉ ﺑﺎﻟﻴﺪ ﺣﺒ‪‬ﺎ ﻓﻄﻴﺒﻪ‬ ‫ﻏﻴﺮﻫﺎ ﺣﻨﺚ ﺇﻥ ﺃﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻠﻒ ﻋﻠﻰ ﻃﺒﻴﺨﻬﺎ ﺣﻨﺚ ﺑﻜﻞ ﻣﺎ ﻋﻤﻠﺘﻪ ﻓﻲ ﺍﻟﻨﺎﺭ‬ ‫ﺍﻷﺟﺮ‪،‬‬ ‫ﻃﺒﺦ ‬ ‫‬ ‫ﻟﺤﻤﺎ ﻓﻲ ﺍﻟﺘﻨﻮﺭ ﺃﻭ ﺍﻟﺠﻤﺮ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻟﻘﻮﻟﻬﻢ‪:‬‬ ‫ﺧﺒﺰﺍ ﺃﻭ ‬ ‫ﻭﻟﻮ ‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﻟﻤﺼﻨﻒ)‪.(٢‬‬ ‫‪ #'7 ` ٣٣٩‬أﻻ ‪! ]4‬ار ‪B‬ﻼن‪:‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺬﻫﺐ ﻟﺪﺍﺭ ﻓﻼﻥ ﻓﺎﻧﻘﻠﺐ ﺇﻟﻴﻬﺎ ﺣﻨﺚ ﺑﺜﻼﺙ ﺧﻄﻮﺍﺕ؛‬ ‫ﻷﻧﻬﺎ ﺃﻗﻞ ﺍﻟﺠﻤﻊ‪.‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺃﻗﻠﻪ ﺧﻄﻮﺗﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺨﻄﻮﺗﻴﻦ؛ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺨﻄﻮﺓ؛ ﻷﻧﻬﺎ ﺫﻫﺎﺏ‪ ،‬ﻭﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺑﻼ ﺧﺮﻭﺝ ﺇﻟﻴﻬﺎ ﻣﻦ ﺑﺎﺏ‬ ‫ﻣﺎﺿﻴﺎ ﺇﻟﻴﻪ ﺑﻘﺼﺪﻩ‬ ‫‬‫ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﻤﻀﻲ ﻟﻔﻼﻥ ﻓﺨﻄﺎ ﺛﻼﺙ ﺧﻄﻮﺍﺕ‬ ‫ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺑﺎﻧﺘﻘﺎﻟﻪ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺛﻼﺙ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٦/٤‬‬ ‫‪243‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﻨﻘﻞ ﺭﺟﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻮﺻﻮﻝ ﻓﺤﺘﻰ ﻳﺼﻠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﺃﻭ ﻣﻀﻰ ﻭﻟﻮ ﻟﻢ ﻳﺼﻠﻪ‪ ،‬ﻭﻻ ﺗﻀﺮﻩ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺬﻫﺎﺏ‬ ‫ﻗﺼﺪﺍ ﻟﻪ ﺑﺮ ﺑﺨﻄﻮﺗﻴﻦ‪.‬‬ ‫‬‫ﻭﺍﻟﻤﺮﻭﺭ ﻭﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﺈﻥ ﺣﻠﻒ ﻻ ﻳﻤﺮ ﺇﻟﻰ ﻓﻼﻥ ﻓﻤﺮ ﺇﻟﻴﻪ‬ ‫ ﻭﻗﻴﻞ ﺑﺜﻼﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻻ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻓﺎﻧﻘﻠﺐ ﺇﻟﻴﻪ ﺑﻘﺼﺪﻩ‬ ‫ﺑﺨﻄﻮﺗﻴﻦ ﺃﻭ ﺛﻼﺙ ﺃﻭ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻻ ﻳﺬﻫﺐ ﻓﺎﻧﻘﻠﺐ ﻛﺬﻟﻚ ﺇﻟﻴﻪ ﺣﻨﺚ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﺼﻠﻪ؛ ﻷﻥ ﺍﻟﻤﺮﻭﺭ ﺇﻟﻰ ﻛﺬﺍ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻭﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻪ ﻳﺼﺢ ﺑﺎﻟﺸﺮﻭﻉ ﻓﻲ‬ ‫ﺍﻟﻤﻀﻲ ﻭﻟﻮ ﻟﻢ ﻳﺼﻠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺼﻠﻪ)‪.(١‬‬ ‫‪ #'7 ` ٣٤٠‬أﻻ ‪K‬ج ﻼن‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺨﺮﺝ ﻟﻔﻼﻥ ﺣﻨﺚ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﺃﻭ ﻣﻦ ﺑﺎﺏ‬ ‫ﺍﻟﺒﻴﺖ ﻭﻟﻮ ﻛﺎﻥ ﺑﺮﺃﺳﻪ‪.‬‬ ‫ﻣﻌﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺑﻴﺪﻳﻪ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺮﺝ ﺭﺃﺳﻪ ﻭﻳﺪﺍﻩ ﺃﻭ ﺭﺃﺳﻪ ﻭﺭﺟﻼﻩ ﺃﻭ ﻳﺪ ﻭﺭﺟﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺧﺮﺝ ﺇﺻﺒﻊ ﻣﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺝ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺨﺮﻭﺝ ﻭﻓﻲ‬ ‫ﺍﻟﺤﻨﺚ ﻭﺍﻟﺒﺮ ﻛﻤﺎ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ ،‬ﻭﺇﻥ ﺣﺼﻞ ﺑﻴﻦ ﻋﺘﺒﺘﻲ ﺍﻟﺪﺍﺭ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺑﺎﺏ‬ ‫ﺍﻟﺪﺍﺭ ﻣﻨﻬﺎ‪.‬‬ ‫ﻗﺎﺻﺪﺍ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻣﻨﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪244‬‬ ‫‪ #'7 ` ٣٤١‬أﻻ ‪! (%p‬اره‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﻲ ﻟﺪﺍﺭﻩ ﻟﻢ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺄﺗﻴﻬﺎ؛ ﺃﻱ‪ :‬ﺣﺘﻰ ﻳﺼﻠﻬﺎ؛ ﻷﻥ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻹﺗﻴﺎﻥ ﺇﻟﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻻ ﺍﻟﺘﻮﺟﻪ ﻧﺤﻮﻩ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﺘﻮﺟﻪ ﻣﺠﺎﺯ‪ ،‬ﻓﻘﻮﻟﻪ ‪] ﴾ Z Y X ﴿ : 8‬ﺍﻟﻨﺤﻞ‪ ،[١ :‬ﺇﻣﺎ ﻣﺠﺎﺯ ﻓﻲ ﺗﻮﺟﻪ ﻗﻴﺎﻡ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻟﻤﺘﺤﻘﻖ ﺍﻟﻮﺻﻮﻝ‬‫ﺍﻟﺴﺎﻋﺔ ‬ ‫ﻣﺜﻼ ﺇﻟﻴﻨﺎ ﻭﻟﻤﺎ ﺗﺼﻞ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺍﻟﻮﺻﻮﻝ‬ ‫ﺑﻤﻨﺰﻟﺔ ﻣﺎ ﻭﺻﻞ‪ ،‬ﺃﻭ ﴿ ‪ ﴾ X‬ﺑﻤﻌﻨﻰ ﻳﺄﺗﻲ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﻲ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﻓﻼ ﻧﺎ ﺃﻭ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻰ ﺇﻟﻰ ﺫﻟﻚ‬ ‫ﻭﻧﻈﺮ ﺇﻟﻴﻪ ﻓﻘﺪ ﺑﺮ ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻪ ﻭﻟﻢ ﻳﺪﺧﻞ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻟﻴﺴﺎﻓﺮﻥ ﺃﻭ ﻟﻴﻐﻴﺒﻦ‬ ‫ﻓﺘﻌﺪﻯ ﺍﻟﻔﺮﺳﺨﻴﻦ ﻓﻘﺪ ﺳﺎﻓﺮ ﻭﻏﺎﺏ)‪.(١‬‬ ‫‪ `2K) #'7 ` ٣٤٢‬إ‪ .‬ا>'! اﻼ‪:(V‬‬ ‫ﻗﺎﺻﺪﺍ ﺇﻟﻴﻪ ﻓﻘﺪ ﺑﺮ‪.‬‬ ‫‬‫ ﻭﻣﻦ ﺣﻠﻒ ﻟﻴﺨﺮﺟﻦ ﺇﻟﻰ ﺍﻟﺒﻠﺪ ﺍﻟﻔﻼﻧﻲ ﻓﺨﺮﺝ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻌﻤﺮﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﻒ ﻋﻠﻰ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﺷﻲﺀ‬ ‫ﺃﻭ ﻳﻤﻀﻲ ﺇﻟﻴﻪ ﻭﺧﺮﺝ ﺃﻭ ﻣﻀﻰ ﺇﻟﻴﻪ ﻭﻟﻮ ﺭﺟﻊ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﻟﻌﺎﺭﺽ ﺃﻭ‬ ‫ﻹﺭﺍﺩﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﺮ ﺣﺎﻟﻒ ﺑﺎﻟﺨﺮﻭﺝ ﺇﻟﻰ ﻛﺬﺍﻣﺜﻞ ﺍﻟﺒﻠﺪ ﺍﻟﻔﻼﻧﻲﺣﺘﻰ ﻳﺼﻠﻪ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﺤﻠﻒ ﻓﻲ ﺍﻟﻨﺬﺭ‪.‬‬ ‫ ﻭﺍﺧﺘﻴﺮ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﺻﻮﻝ ﻓﻲ ﺍﻟﻨﺬﺭ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻟﻴﺨﺮﺟﻦ ﻣﻦ ﺻﺤﺎﺭ‬ ‫ﻭﻧﻮﻯ ﺃﻥ ﻳﺼﻞ ﺗﻮﺃﻡ ﻓﺨﺮﺝ ﺇﻟﻰ ﻫﺠﺮ ﺛﻢ ﺭﺟﻊ ﺇﻟﻰ ﺻﺤﺎﺭ ﻟﻢ ﻳﺤﻨﺚ؛ ﻷﻥ ﻫﺠﺮ‬ ‫ﻣﻦ ﺃﻋﻤﺎﻝ ﺗﻮﺃﻡ‪ ،‬ﻭﻟﻮ ﻧﻮﻯ ﻭﺻﻮﻝ ﺗﻮﺃﻡ ﺑﻨﻔﺴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻟﻪ ﺑﺎﻟﺬﺍﺕ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻟﺼﺤﺎﺭ؛ ﻷﻥ ﻭﺻﻮﻝ ﺗﻮﺃﻡ ﻏﻴﺮ ﻣﻘﺼﻮﺩ ﻟﻪ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﺑﻞ ﻟﻌﺎﺭﺽ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٨/٤‬‬ ‫‪245‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺻﺤﺎﺭ ﻓﻠﻢ ﻳﺤﻨﺚ؛ ﻷﻥ ﻫﺠﺮ ﺧﺎﺭﺟﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺤﺎﺭ‪ ،‬ﺃﺷﺎﺭ‬ ‫ﺇﻟﻰ ﺫﻟﻚ ﺍﺑﻦ ﺑﺮﻛﺔ)‪.(١‬‬ ‫‪ #'7 ` ٣٤٣‬أﻻ ‪1L (%p‬ق ‪   ;)B B‬زة‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﻲ ﺍﻟﺴﻮﻕ؛ ﺃﻱ‪ :‬ﻻ ﻳﺪﺧﻠﻬﺎ‪ ،‬ﻓﻤﺮ ﻟﺠﻨﺎﺯﺓ ﻭﻛﺬﺍ ﻏﻴﺮﻫﺎ‬ ‫ﻓﺪﺧﻠﻪ ﺣﻨﺚ؛ ﻷﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﺄﺗﻲ ﺍﻟﺴﻮﻕ ﺃﻧﻪ ﻻ ﻳﺼﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﻪ ﻓﻘﺪ‬ ‫ﻓﻌﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻭﺻﻞ ﺍﻟﺴﻮﻕ ﺑﻐﻴﺮ ﻗﺼﺪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺬﻫﺐ‬ ‫ﺇﻟﻴﻪ ﻓﺨﺮﺝ ﻟﻬﺎ ﻓﻤﺮ ﺑﻪ ﻟﻢ ﻳﺤﻨﺚ؛ ﻷﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﺬﻫﺐ ﺇﻟﻴﻪ‪ :‬ﻻ ﻳﻘﺼﺪ‬ ‫ﺑﺬﻫﺎﺑﻪ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﻫﻮ ﻗﺪ ﻗﺼﺪ ﺑﺬﻫﺎﺑﻪ ﺍﻟﺠﻨﺎﺯﺓ ﻻ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﺇﻥ ﻗﺼﺪﻩ ﺃﻭ‬ ‫ﻗﺼﺪﻫﻤﺎ ﻣﻌﺎ ﺣﻨﺚ)‪.(٢‬‬ ‫‪ #'7 ` ٣٤٤‬أﻻ ‪4 (B (L‬ا ا>)‪:n‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﻤﺴﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺣﻨﺚ ﺇﻥ ﺃﻣﺴﻰ ﻓﻴﻪ ﻣﻦ ﻏﺮﻭﺏ‬ ‫ﻟﻨﺼﻒ ﺍﻟﻠﻴﻞ‪.‬‬ ‫ﺍﻋﺘﺒﺎﺭﺍ ﻟﺘﻤﺎﻡ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﺼﻒ‪ ،‬ﺃﻭ ﺍﻟﺜﻠﺚ ﻗﻮﻻﻥ‪.‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻟﺜﻠﺜﻪ‬ ‫ ﻭﻻ ﻳﺤﻨﺚ ﺇﻥ ﺃﻣﺴﻰ ﻓﻴﻪ ﺑﻌﺪ ﻣﺎ ﻣﻀﻰ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻭﻟﻮ ﺇﻟﻰ ﺍﻟﻔﺠﺮ ﺃﻭ ﻣﻦ‬ ‫ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺒﻴﺎﺕ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﻏﻴﻮﺏ ﺍﻷﺣﻤﺮ ﻟﻤﻀﻲ ﻭﻗﺖ ﺻﻼﺓ‬ ‫ﺃﻳﻀﺎ ﻭﺗﺮ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺇﻥ ﺃﻣﺴﻰ ﻓﻴﻪ ﻣﻦ ﻧﺼﻔﻪ ﺍﻷﺧﻴﺮ ﺃﻭ ﺛﻠﺜﻪ‬ ‫ﻫﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻫﻲ ‬ ‫ﺍﻷﺧﻴﺮ ﺃﻭ ﻣﻘﺪﺍﺭ ﻭﻗﺖ ﺍﻟﻤﻐﺮﺏ ﻣﻦ ﺁﺧﺮﻩ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ ﺣﻨﺚ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻟﻴﻼ ﻭﻟﻮ ﻟﺒﺜﺎ ‬ ‫ﻗﻠﻴﻼ‪.‬‬‫ﻣﻦ ﻭﺳﻄﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺑﺎﻟﻠﺒﺚ ﻓﻴﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٢٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪246‬‬ ‫ ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻳﺤﻨﺚ ﺇﻥ ﻣﻜﺚ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻟﻪ ﻧﻴﺔ ﺃﻭ ﻋﺮﻑ ﻓﻠﻪ ﻋﺮﻓﻪ ﺃﻭ ﻧﻴﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻤﺴﺎﺀ ﻣﻦ ﺍﻟﺰﻭﺍﻝ‪،‬‬ ‫﴿ ‪] ﴾ 0 / . -‬ﺍﻟﺮﻭﻡ‪.(١)[١٧ :‬‬ ‫‪ #'7 ` ٣٤٥‬أﻻ >)‪4 (B n‬ا ا ل‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺒﻴﺖ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻨﺰﻝ ﺣﻨﺚ ﺇﻥ ﺑﺎﺕ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ‬ ‫ﺍﻟﻠﻴﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺑﺎﻟﻨﺼﻒ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺜﻠﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﻘﻠﻴﻞ‪ ،‬ﻭﺍﻟﻔﺮﻕ‪ :‬ﺃﻥ ﺍﻟﺒﻴﺎﺕ ﺃﻧﺴﺐ ﺑﺎﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻤﺴﺎﺀ‪.‬‬ ‫ ﻭﺃﻣﺎ ﺇﻥ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻻ ﺃﺑﻴﺖ ﻓﻴﻪ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺤﺘﻰ ﻳﺒﻴﺖ ﻣﻦ ﻏﺮﻭﺏ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻧﺎﻡ ﻓﻴﻪ ﻓﻲ ﺍﻟﻠﻴﻞ ﻭﻟﻮ ‬ ‫ﻗﻠﻴﻼ ﻓﻘﺪ ﺑﺎﺕ ﻓﻴﻪ؛ ﻷﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﻓﻲ‬ ‫ﺍﻟﻤﻈﺮﻭﻑ ﺃﻥ ﻳﺴﺘﻐﺮﻕ ﺍﻟﻈﺮﻑ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻗﺮﺃﺕ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﺗﺮﻳﺪ ﺃﻥ ﺃﻭﻗﻌﺖ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﻓﻴﻬﺎ ﻭﻟﻮ ﻓﻲ ﺟﺰﺀ ﻗﻠﻴﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻗﺮﺃﺕ ﻓﻲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺗﺮﻳﺪ ﺃﻧﻚ ﻗﺮﺃﺕ ﻓﻲ‬ ‫ﺟﺰﺀ ﻣﻨﻬﺎ ﻭﻟﻢ ﺗﻮﻗﻊ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ ﻣﻨﻬﺎ)‪.(٢‬‬ ‫‪ #'7 ` ٣٤٦‬أﻻ ‪ †)Q 3p‬أو و‪:;d‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﺷﻴ ﺌﺎ ﺃﻭ ﻻ ﻳﺬﻭﻗﻪ ﺣﻨﺚ ﺑﻤﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻷﻛﻞ‬ ‫ﺃﻭ ﺍﻟﺬﻭﻕ‪ ،‬ﻭﻣﻌﻨﻰ ﺻﺪﻕ ﺍﻷﻛﻞ ﻭﺍﻟﺬﻭﻕ ﻋﻦ ﺫﺍﺕ ﺗﺆﻛﻞ ﺃﻭ ﺗﺬﺍﻕ‪ ،‬ﻭﻫﻤﺎ ﻣﻌﻨﻴﺎﻥ‬ ‫ﻻ ﺫﺍﺗﺎﻥ؛ ﺇﺫ ﻫﻤﺎ ﻣﺼﺪﺭﺍﻥ‪ ،‬ﺻﺤﺔ ﺍﺳﺘﻌﻤﺎﻟﻬﻤﺎ ﻓﻲ ﺫﻟﻚ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﺃﻛﻠﺖ ﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٢٩/٤‬ ‪.[٣٣٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٠/٤‬‬ ‫‪247‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻭﺫﻗﺘﻪ‪ ،‬ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﺄﻛﻮﻝ‪ ،‬ﺃﻭ ﻣﺬﻭﻕ‪ ،‬ﺃﻭ ﺍﻷﻛﻞ ﻭﺍﻟﺬﻭﻕ ﻣﺼﺪﺭﺍﻥ ﺑﻤﻌﻨﻰ‬ ‫ﺍﺳﻤﺎ‬ ‫ﺍﻟﻤﻔﻌﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﺬﻭﻕ ﻫﻜﺬﺍ‪ ،‬ﺃﻭ ﺍﻷﻛﻞ ﻏﻴﺮ ﻣﺼﺪﺭ ﺑﺄﻥ ﺗﻀﻢ ﻫﻤﺰﺗﻪ ﻓﻴﻜﻮﻥ ‬ ‫ﻟﻤﺎ ﻳﺆﻛﻞ؛ ﻭﺍﻷﻛﻞ‪ :‬ﺍﻹﺳﺎﻏﺔ ﻟﻠﺤﻠﻖ‪ ،‬ﻭﺍﻟﺬﻭﻕ‪ :‬ﻳﺤﺼﻞ ﻭﻟﻮ ﺑﺪﻭﻧﻬﺎ ﻛﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺘﺎﺝ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺬﻭﻕ ﻓﺬﺍﻕ ﺃﻭ ﺃﻛﻞ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﺄﻛﻞ ﻭﻳﺬﻭﻕ ﻓﻠﻢ‬ ‫ﻳﻔﻌﻞ ﻓﻴﻤﻴﻨﺎﻥ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺑﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺫﺍﻕ ﻭﻟﻢ ﻳﺄﻛﻞ ﻓﻴﻤﻴﻦ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ‬ ‫ﻋﻦ ﺷﺮﺍﺏ ﻓﺬﺍﻗﻪ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﻟﻢ ﻳﺴﻐﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ)‪.(١‬‬ ‫‪ #'7 ` ٣٤٧‬أﻻ ‪ >U‬أو ﻻ وى‪:‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺸﺒﻊ ﺃﻭ ﻻ ﻳﺮﻭﻯ‪ ،‬ﻓﺈﻥ ﻛﻒ ﻭﻫﻮ ﻳﺸﺘﻬﻲ ﺑﺮ‪ ،‬ﻭﺇﻥ ﺃﺷﺮﺏ‬ ‫ﺟﺒﺮﺍ ﺃﻭ ﻏﻠﺒﺔ ﺑﻼ ﻣﻨﺎﻭﻟﺔ ﻣﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺃﺫﻳﻖ ﻣﺎ ﺣﻠﻒ ﻋﻨﻪ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﻭﻟﻮ ﻧﺎﻭﻟﻪ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺠﺒﺮ)‪.(٢‬‬ ‫‬ ‫‪: U)/‬‬ ‫‪ #'7 ` ٣٤٨‬أﻻ ‪3p‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺃﻻ ﻳﺄﻛﻞ ﺍﻟﻌﻴﺶ ﺣﻨﺚ ﺑﻜﻞ ﻣﺎ ﻳﻌﺎﺵ ﺑﻪ ﻭﻟﻮ ﻣﺎﺀ؛‬ ‫ﻟﻘﻮﻟﻪ ‪ 4‬ﺣﻜﺎﻳﺔ ﻋﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫ ﺑﻄﺮﻭﺍ ﺍﻟﻨﻌﻤﺔ ﻭﻟﻢ ﻳﺸﻜﺮﻭﻫﺎ‪o n ﴿ :‬‬ ‫‪] ﴾ r q p‬ﺍﻟﺒﻘﺮﺓ‪ ،[٦١ :‬ﻓﺈﻧﻪ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻚ‪ :‬ﻟﻦ ﻧﺼﺒﺮ ﻋﻠﻰ ﻋﻴﺶ ﻭﺍﺣﺪ‪.‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ﺍﻟﻤﺴ ‪‬ﻤﻰ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﺑﺎﻟﻤﺎﺀ ﻛﻤﺎ ﻫﻮ ﻣﺘﺒﺎﺩﺭ ﻣﻦ ﺣﻜﺎﻳﺔ ﺫﻛﺮﻫﺎ ‬ ‫ﺑﺎﻟﻤﺼﻨﻒ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ ﻓﺄﻛﻞ ﻣﺎ ﻳﻄﻌﻢ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ ﻣﻦ ﻃﻌﻢ‬ ‫ﻳﻄﻌﻢ ﻛﺴﻤﻊ ﻳﺴﻤﻊ ﺣﻨﺚ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺑﺎﻟﻤﺎﺀ ﻷﻧﻪ ﻻ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻌﺮﻑ ﺃﻧﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪248‬‬ ‫ﻃﻌﺎﻡ‪ ،‬ﻭﻻ ﻓﻲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻮﺭﻭﺩﻩ ﻓﻲ ﻗﻮﻟﻪ ‪﴾ 1 0 / ﴿ : 4‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪.[٢٤٩ :‬‬ ‫ ﻗﻴﻞ‪ :‬ﻭﻟﻴﺲ ﻣﻨﻪ ﺍﻟﻤﻠﺢ؛ ﻷﻧﻪ ﻻ ﻳﻄﻌﻢ ﻭﺣﺪﻩ ﻓﻲ ﺍﻟﻌﺎﺩﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻨﻪ‪.‬‬ ‫ﺧﺒﺰﺍ‬ ‫ﻃﻌﺎﻣﺎ ﻓﺄﻛﻠﺖ ‬ ‫‬‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﻣﻦ ﺣﻠﻔﺖ ﻻ ﺗﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‬ ‫ﻋﺠﻦ ﺑﻤﻠﺢ ﻟﻪ‪ ،‬ﺃﻭ ‬ ‫ﻓﻠﻔﻼ ﺃﻭ ﻛﻤﻮ ﻧﺎ ﺃﻭ ﺯﻳ ﺘﺎ ﺃﻭ ﺳﻤ ﻨﺎ؛ ﻟﻢ ﺗﺤﻨﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻨﺚ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺒﻘﻞ ﻭﺍﻟﻔﺎﻛﻬﺔ ﻭﺍﻹﺩﺍﻡ‪ ،‬ﻫﻞ ﻫﻲ ﻃﻌﺎﻡ؟ ﻭﻣﻨﻪ ﺍﻟﻠﺒﻦ ﻭﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻪ‬ ‫ﻣﻦ ﺟﺒﻦ ﻭﻟﺒﺎﺀ ﻭﻏﻴﺮﻩ‪.‬‬ ‫ ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻥ ﻟﻴﺲ ﻣﻨﻪ ﺍﻟﺮﻣﺎﻥ ﻭﺍﻷﺗﺮﺝ ﻭﺍﻟﺒﻘﻮﻝ ﻭﺍﻟﻔﻮﺍﻛﻪ‪ ،‬ﻭﺑﻪ ﺍﻟﻌﻤﻞ)‪.(١‬‬ ‫‪ #'7 ` ٣٤٩‬أﻻ ‪ ` 3p‬أ‪: †)Q ;)-‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺃﺧﻴﻪ ﺷﻴ ﺌﺎ ﻓﺄﻛﻞ ﻧﺒﻘﺎ ﻣﻦ ﺳﺪﺭﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ‬ ‫ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﺘﻪ ﻓﺄﻛﻞ ﻣﻦ ﻧﺨﻠﺔ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﻴﺚ ﺣﻠﻒ‬ ‫ﻣﺸﺘﺮﻛﺎ‬ ‫‬‫ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﺃﻭ ﻓﻼﻧﺔ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ ﻓﺄﻛﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ‬ ‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻦ ﻣﺎﻟﻪ ﺃﻭ ﺑﻴﻦ ﻏﻴﺮﻩ ﻭﺑﻴﻦ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻦ ﻣﺎﻟﻪ ﻓﻬﻞ‬ ‫ﻳﺤﻨﺚ؟ ﺃﻭ ﺣﺘﻰ ﻳﺄﻛﻞ ﺃﻛﺜﺮ ﻣﻦ ﺣﺼﺘﻪ ﺣﻴﺚ ﻛﺎﻥ ﺷﺮﻳﻜ ﺎ ﻭﺃﻛﺜﺮ ﻣﻦ ﺣﺼﺔ ﻏﻴﺮﻩ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﺍﻟﺸﺮﻳﻚ ﻟﻠﻤﺤﻠﻮﻑ ﻋﻦ ﻣﺎﻟﻪ؟ ﻗﻮﻻﻥ‪ ،‬ﺍﺧﺘﺎﺭ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‬ ‫ﺳﻴﻤﺎ‬ ‫ﺍﻟﺤﻨﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﺷﻴ ﺌﺎ ﻓﻲ ﻣﻠﻜﻪ ﻓﻬﻮ ﺣﺎﻧﺚ‪ ،‬ﻭﻻ ‬ ‫ﺇﻥ ﻟﻢ ﻳﻨﻮﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﻟﻮ ﻗﺴﻢ ﻭﺃﻛﻞ ﻣﻦ ﺣﺼﺔ ﻏﻴﺮ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ﺩﺍﺭﺍ ﻟﻐﻴﺮﻫﺎ‬‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺼﻌﺪ ‬ ‫ﻧﺨﻼ ﻷﻣﻪ ﺃﻭ ﻧﺨﻠﺔ ﻟﻐﻴﺮﻫﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺧﻞ ‬ ‫ﻓﺼﻌﺪ ﻣﺸﺘﺮﻛﺔ ﺃﻭ ﺩﺧﻞ ﻣﺸﺘﺮﻛﺔ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٢/٤‬‬ ‫‪249‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺑﺎﻟﺪﺍﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻌﻠﻢ ﺧﻼﻓﺎ ﻓﻴﻤﺎ ﻻ ﻳﻨﻘﺴﻢ ﻛﺎﻟﻨﺨﻠﺔ ﻭﺍﻟﻌﺒﺪ ﺃﻧﻪ ﻻ ﺣﻨﺚ ﺑﻪ)‪.(١‬‬ ‫‪ #'7 ` ٣٥٠‬أﻻ ‪U‬ب‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺸﺮﺏﻭﺇﻥ ﺷﺌﺖ ﻓﺎﺭﻓﻊ ﺍﻟﻤﻀﺎﺭﻉ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺴﺎﺋﻞ‪،‬‬ ‫ﻭﻗﺪﺭ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻟﻔﻆ ﺣﻠﻒ ﺑﻼ ﺗﻘﺪﻳﺮ ﻻ ﺍﻟﻨﺎﺻﺒﺔﺳﻮﻳﻘﺎ‪ ،‬ﻭﻫﻮ ﺩﻗﻴﻖ ﻣﺨﻠﻮﻁ‬ ‫ﺑﺰﻳﺖ ﺃﻭ ﺳﻤﻦ‪ ،‬ﻭﻗﺪ ﻳﺨﻠﻂ ﺑﻐﻴﺮﻫﻤﺎ‪ ،‬ﻭﻗﺪ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ‬ ‫ﺩﻗﻴﻖ ﻣﺨﻠﻮﻁ ﺑﻤﺎﺀ ﻓﻮﺿﻊ ﻓﻲ ﻣﺎﺀ ﻓﺄﻛﻞ ‬ ‫ﺃﻛﻼ ﺿﻤﻦ ﺍﻷﻛﻞ ﻣﻌﻨﻰ ﺍﻟﺒﻠﻊ‪ ،‬ﺑﻞ‬ ‫ﺷﺮﺑﺎ‪،‬‬ ‫ﺷﺮﺑﺎ ﺃﻭ ﻳﻘﺪﺭ ﻻ ﺷﺮﺑﻪ ‬ ‫‬‫ﺍﺳﺘﻌﻤﻠﻪ ﻓﻴﻪﻭﺇﺫﺍ ﺻﺢ ﺗﺴﻠﻴﻄﻪ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﻻ‬ ‫ﻟﻜﻦ ﻓﻴﻪ ﺿﻌﻒ ﻣﻦ ﺣﻴﺚ ﻟﻢ ﺗﺘﻜﺮﺭ ﻻ‪ ،‬ﻭﻻ ﻗﺮﻧﺖ ﺑﻨﺎﻑ ﻣﻊ ﺃﻧﻬﺎ ﺩﺍﺧﻠﺔ ﻋﻠﻰ‬ ‫ﻣﺎﺽ ﻏﻴﺮ ﺩﻋﺎﺋﻲ ﺑﺨﻼﻑ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻋﺎﻃﻔﺔ ﻟﻼﺳﻢﺣﻨﺚ ﻋﻠﻰ‬ ‫ﻋﺮﻑ ﺃﻥ ﺷﺮﺏ ﺍﻟﺴﻮﻳﻖ ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﻛﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺮﻑ ﺇﻃﻼﻕ ﺃﻛﻠﻪ ﻋﻠﻰ‬ ‫ﺷﺮﺑﻪ ﻓﺤﻠﻒ ﻻ ﻳﺄﻛﻠﻪ ﻓﺸﺮﺑﻪ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺮﻑ ﻓﻲ ﺫﻟﻚ ﻟﻢ ﻳﺤﻨﺚ‬ ‫ﺣﺘﻰ ﻳﻔﻌﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﻴﺚ ﺣﻠﻒ‬ ‫ﺃﻥ ﻻ ﻳﺸﺮﺏ ﺷﻴ ﺌﺎ ﻓﺄﻛﻠﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺄﻛﻠﻪ ﻓﺸﺮﺑﻪ؛ ﺧﻼﻑ‪ ،‬ﻭﻛﺬﺍ ﻳﺤﻨﺚ ﺇﻥ ﺣﻠﻒ ﺃﻥ‬ ‫ﻻ ﻳﺸﺮﺏ ﻣﺎﺀ ﻓﺸﺮﺏ ﺳﻮﻳﻘﺎ ﺑﻤﺎﺀ‪ ،‬ﺃﻭ ﻻ ﻳﺄﻛﻞ ﺯﻳ ﺘﺎ ﻓﺄﻛﻠﻪ ﻣﻊ ﺩﻗﻴﻖ؛ ﺣﻨﺚ؛ ﻷﻥ‬ ‫ﺷﺮﺏ ﺍﻟﺴﻮﻳﻖ ﺷﺮﺏ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺰﻳﺖ ﻫﻮ ﺃﻛﻠﻪ ﻣﻊ ﺷﻲﺀ ﻻ ﻭﺣﺪﻩ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻠﻮ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﺰﻳﺖ ﻓﺸﺮﺑﻪ ﺑﻼ ﻃﻌﺎﻡ ﺃﻭ ﺃﻛﻠﻪ ﻭﺣﺪﻩ‬ ‫ﺟﺎﻣﺪﺍ ﺑﻼ ﻃﻌﺎﻡ ﺣﻨﺚ؛ ﻷﻧﻪ ﺃﻛﻞ ﺍﻟﺰﻳﺖ ﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻧﻴﺔ‬ ‫‬ ‫ﻓﺈﻟﻰ ﻧﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺷﺮﺏ ﺷﻲﺀﻛﻠﺒﻦﺃﻭ ﻋﻦ ﺃﻛﻠﻪ ﻓﺨﻠﻂ ﺑﻐﻴﺮﻩ ﺣﺘﻰ‬ ‫ﻫﻠﻚ ﻓﻴﻪ ﻭﻟﻢ ﻳﺘﺒﻴﻦ ﻟﻢ ﻳﺤﻨﺚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٢/٤‬ ‪.[٣٣٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٣/٤‬ ‪.[٣٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪250‬‬ ‫‬ ‫ر‪1C‬ﻻ‪:‬‬‫‬ ‫ر‪2‬ﻼ ‪ ;>% B‬أو أر‪ 3C‬إ);‬ ‫‪ #'7 ` ٣٥١‬أﻻ '*‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ‬ ‫ﺭﺟﻼ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻓﻘﺮﺃﻩﺃﻱ‪ :‬ﺍﻟﻜﺘﺎﺏﻭﻟﻮ ﻟﻢ ﻳﺴﻤﻊ‬ ‫ﺃﺫﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺗﻜﻴﻴﻒ ﻻ ﻗﺮﺍﺀﺓ ﻓﻼ ﺣﻨﺚ ﺣﺘﻰ ﻳﺴﻤﻊ ﺃﺫﻧﻪ‪ ،‬ﺃﻭ ﻗﺮﺉ ﻋﻠﻴﻪ‬ ‫‬ ‫ﺭﺳﻮﻻ ﻓﺒﻠﻐﻪ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ‬ ‫ﺣﻨﺚ ﻭﻟﻮ ﻟﻢ ﻳﻔﻬﻢ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‬ ‫ﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺭﺳﺎﻝ ﻛﻼﻡ ﻗﻮﻟﻪ ‪Í Ì Ë ﴿ : 4‬‬ ‫‪] ﴾ Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î‬ﺍﻟﺸﻮﺭﻯ‪ ،[٥١ :‬ﻓﺎﺳﺘﺜﻨﻰ‬ ‫ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺒﺎﻥ ﺃﻧﻪ ﻛﻼﻡ؛ ﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻻﺗﺼﺎﻝ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪] ﴾ Á À ¿ ¾ ﴿ : 4‬ﺍﻟﺘﻮﺑﺔ‪ ،[٦ :‬ﻓﺴﻤﻰ ﺳﻤﺎﻋﻪ ﻟﻤﺎ ﻳﻨﻄﻖ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﻪ ﺳﻤﺎ ﻋﺎ ﻟﻜﻼﻡ ﺍﷲ؛ ﻷﻧﻪ ﻣﻨﻪ ﺑﺈﺭﺳﺎﻝ ﺃﻭ ﻛﻼﻡ ﺑﻤﻌﻨﻰ ﻛﺘﺎﺏ‪،‬‬ ‫ﻛﻼﻣﺎ ﻣﺴﻤﻮ ﻋﺎ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ)‪.(١‬‬ ‫‬‫ﻓﻴﻜﻮﻥ ﺳ ‪‬ﻤﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫‪'7 ` ٣٥٢‬ﱠ‪ i‬زو‪B n'  i2‬ﻼ‪: V‬‬ ‫ ﻭﻣﻦ ﺣﻠﻔﻬﺎ ﺯﻭﺟﻬﺎ ﻣﺎ ﻛﻠﻤﺖ ﻓﻼ ﻧﺎ ﻓﺤﻠﻔﺖ ﻋﻠﻰ ﺍﺳﻢ ﺭﺟﻞ ﻳﻮﺍﻃﺊ ﺍﺳﻤﻪ‬ ‫ﻓﺎﻟﻨﻴﺔ ﻟﻪ ﻻ ﻟﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺇﻥ ﻟﻢ ﻳﻤﻨﻌﻬﺎ ﻗﺒﻞ)‪.(٢‬‬ ‫‪ #'7 ` ٣٥٣‬أﻻ '* ‪B‬ﻼ‪:;'B V‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼﻧﺎ ﻓﻜﻠﻤﻪ؛ ﺑﺤﻴﺚ ﻻ ﻳﺴﻤﻊ ﻟﺒﻌﺪ‪ ،‬ﺃﻭ ﺧﻔﺾ‬ ‫ﺻﻮﺕ‪ ،‬ﺃﻭ ﻟﺮﻳﺢ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺴﻤﻌﻪ؛ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻊ‬ ‫ﻳﺴﻤﻊ ﻭﻟﻢ ﻳﺴﻤﻌﻪ ﻟﺼﻤﻢ ﺣﻨﺚ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻟﻢ ﻳﺤﻨﺚ ﻋﻨﺪ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﺇﻥ ﻛﻠﻤﻪ‬ ‫ﻛﻼﻣﺎ ﻳﻮﻗﻆ ﻣﺜﻠﻪ ﺣﻨﺚ‪.‬‬ ‫‬‫ﻭﻫﻮ ﻧﺎﺋﻢ ﺃﻭ ﻧﺎﻋﺲ؛ ﻓﺈﻥ ﻛﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٥/٤‬ ‪.[٣٣٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٦/٤‬‬ ‫‪251‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﺴﻤﻌﻪ)‪.(١‬‬ ‫‪ #'7 ` ٣٥٤‬ﻻ '* ‪"B‬أ‪:‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺘﻜﻠﻢ ﻓﻘﺮﺃ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ‬ ‫‬‫ﻛﻼﻣﺎ‬ ‫‬‫ﻛﻼﻣﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻟﻢ ﻳﻜﻦ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﺣﻨﺚ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻋﻦ ﺍﻟﻜﻼﻡ ﻭﻟﻮ ﺑﺤﺮﻑ ﻏﻴﺮ ﻣﻔﻴﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺑﻤﻔﻴﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﻜﻠﻤﺔ ﺗﺎﻣﺔ‪.‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻓﺮﺃﻯ ﺇﻧﺴﺎ ﻧﺎ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻓﻼﻥ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺳﺄﻟﻪ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺪ ﻛﻠﻤﻪ ﻭﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺳﺄﻝ ﻏﻴﺮﻩ ﻋﻨﻪ‬ ‫ﻓﻼ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻟﻠﺤﺎﻟﻒ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﺍﻟﺤﺎﻟﻒ‪ :‬ﺃﻧﺎ؛ ﺣﻨﺚ‪،‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﺇﻧﺴﺎ ﻧﺎ ﻓﺸﺒﻬﻪ ﺑﻐﻴﺮﻩ ﻓﻨﺎﺩﺍﻩ‪ :‬ﻳﺎ ﻓﻼﻥ؛ ﺑﺎﺳﻢ ﺍﻟﻤﺸﺒﻪ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻫﻮ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺟﻞ ﻇﺎ ‪‬ﻧﺎ ﺃﻧﻪ ﻓﻼﻥ ﻓﺈﺫﺍ ﻫﻮ‬ ‫ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻛﻠﻤﻪ ﻳﻈﻨﻪ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫‪ #'7 ` ٣٥٥‬أﻻ '* ‪ ]B‬و* ‪:wZ‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺘﻜﻠﻢ ﻓﻜﺘﺐ ﻭﻟﻢ ﻳﻨﻄﻖ ﺣﻨﺚ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﺫﺍ ﻛﺘﺐ‬ ‫ﺯﻭﺝ ﻟﺰﻭﺟﺘﻪ ﺑﺄﻧﻬﺎ ﻃﺎﻟﻖ ﻓﺈﻧﻬﺎ ﻻ ﺗﻄﻠﻖ ﺣﺘﻰ ﻳﻄﻠﻖ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻛﻼﻣﺎ‪ ،‬ﻓﻼ ﻳﺤﻨﺚ ﺣﺎﻟﻒ ﻋﻠﻰ ﺃﻥ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﺃﻭ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺃﻻ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٣٦/٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٠٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪252‬‬ ‫ﻳﻜﻠﻤﻪ ﻣﺸﺎﻓﻬﺔ ﻟﻢ ﻳﺤﻨﺚ ﺑﺎﻟﺮﺳﻮﻝ ﻭﺍﻟﻜﺘﺎﺏ؛ ﻷﻥ ﺍﻟﻴﻤﻴﻦ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻨﻴﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺮﺍﺟﺢ)‪.(١‬‬ ‫‪ !$ 34 ٣٥٦‬اﻹ ء ﻼ  ؟‬ ‫ﻭﻫﻞ ﺍﻹﻳﻤﺎﺀﺃﻱ‪ :‬ﺍﻹﺷﺎﺭﺓ ﺑﺠﺎﺭﺣﺔ؛ ﻛﺤﺎﺟﺐ ﻭﺭﺃﺱ ﻭﻳﺪ ﻭﻋﻴﻦ ﻭﻏﻴﺮ‬ ‫ﺫﻟﻚﻛﻼﻡ ﺇﻥ ﻓﻬﻢ؟ ﻗﻮﻻﻥ‪ .‬ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﺃﻥ ﻻ ﻳﺤﻨﺚ ﺑﺎﻹﻳﻤﺎﺀ ﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻼﻡ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬ ‫ﻭﻣﻦ ﻧﺼﺐ ﻋﻼﻣﺔﻛﺤﺠﺮ ﺃﻭ ﻋﻘﺪ ﻭﻏﻴﺮﻫﻤﺎ ﻟﻴﻌﻠﻢ ﺑﻬﺎ ﺃﻣﺮﻓﻔﻲ ﺣﻨﺜﻪ ﺇﻥ‬ ‫ﺣﻠﻒ ﻋﻦ ﺍﻟﻜﻼﻡ ﻗﻮﻻﻥ؛‬ ‫ ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﺇﻥ ﻧﻮﻯ ﺍﻟﻜﻼﻡ ﺍﻟﻠﺴﺎﻧﻲ‪.‬‬ ‫ ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺃﻧﻪ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻟﻢ ﻳﺤﻨﺚ‪،‬‬ ‫ﻛﺘﺎﺑﺎ ﺑﺈﻗﺮﺍﺭ ﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﺮﺟﻞ ﺑﺄﻟﻒ ﺩﺭﻫﻢ ﻭﻟﻢ ﻳﻠﻔﻆ‬ ‫ﻭﻗﺎﻝ‪ :‬ﻷﻧﻪ ﻟﻮ ﻛﺘﺐ ‬ ‫ﺑﻠﺴﺎﻧﻪ ﻭﺷﻬﺪ ﻋﺪﻭﻝ ﺃﻧﻬﻢ ﺭﺃﻭﻩ ﻛﺘﺒﻪ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺈﻗﺮﺍﺭﻩ ﺑﻤﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺣﺘﻰ ﻳﻠﻔﻆ ﺑﻪ؛ ﻷﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺻﻨﻌﺔ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﻛﺘﺐ ﺑﺈﻗﺮﺍﺭﻩ ﺃﻧﻪ ﺯﻧﻰ ﺃﻭ ﺳﺮﻕ‪ ،‬ﺃﻭ‬ ‫ﻛﺘﺐ ﺍﻟﺸﻬﻮﺩ ﺷﻬﺎﺩﺗﻬﻢ ﻭﻟﻢ ﻳﺘﻜﻠﻤﻮﺍ ﻭﻟﻢ ﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻘﻮﻟﻮﺍ‪ :‬ﻧﻌﻢ‪،‬‬ ‫ﻫﺬﻩ ﺷﻬﺎﺩﺗﻨﺎ ﻭﺑﻪ ﻧﺸﻬﺪ‪ ،‬ﻓﻼ ﻳﺤﻜﻢ ﺑﻬﺎ ﺣﺘﻰ ﻳﺘﻜﻠﻤﻮﺍ‪ ،‬ﺇﻻ ﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻓﻜﺘﺒﺖ)‪.(٢‬‬ ‫‪ #'7 ` ٣٥٧‬أﻻ '* ‪B‬ﻼ‪ V‬و‪B *i)B  1d ]Z-‬ﻼن‪:‬‬ ‫ﻗﻮﻣﺎ ﻓﻴﻬﻢ ﻓﻼﻥ ﺑﺄﻥ ﻗﺎﻝ ﻟﻬﻢ‪ :‬ﺍﺗﻘﻮﺍ ﺍﷲ‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼﻧﺎ ﻓﺨﻄﺐ ‬ ‫ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺃﻭ ﺳﻠﻢ ﻋﻠﻴﻬﻢ ﻟﻢ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻘﺼﺪﻩ ﺑﻌﻤﻮﻡ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻻ ﺇﻥ ﻟﻢ‬ ‫ﻳﻘﺼﺪ ﺩﺧﻮﻟﻪ‪ ،‬ﺑﻞ ﺍﺳﺘﺜﻨﺎﻩ ﺃﻭ ﺫﻫﻞ ﻋﻦ ﺍﻟﻌﻤﻮﻡ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻨﺚ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٣٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٧/٤‬ ‪.[٣٣٨‬‬ ‫‪253‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻏﻴﺮﻩ ﺑﺨﻄﺎﺑﻪ ﺃﻭ ﺳﻼﻣﻪ ﻭﻳﻌﺰﻟﻪ ﺑﺒﻴﺘﻪ ﻋﻦ ﻋﻤﻮﻡ ﺧﻄﺒﺘﻪ ﻭﺳﻼﻣﻪ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻧﻪ‬ ‫ﺇﻥ ﺃﻣﺮ ﻓﻲ ﺧﻄﺒﺘﻪ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﻫﻮ ﻓﻴﻬﻢ ﻓﻼ ﻳﺤﻨﺚ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻓﻴﻬﻢ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻤﻪ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺃﻭ ﺍﻟﺴﻨﺔ ﻭﻗﺪ ﻛﻠﻤﻪ ﻓﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺤﻠﻒ‬ ‫ﻓﺈﻧﻪ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻌﻮﺩ ﺑﻜﻠﻤﺔ ﺑﻌﺪ ﻛﻼﻣﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻟﺨﻄﺒﺔ ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﺨﻄﺎﺏ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻛﺬﺍ ﻛﻼﻡ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﻛﻼﻡ‬ ‫ﺍﻟﺘﻜﻠﻢ ﺇﺫﺍ ﻭﺟﻬﻬﻤﺎ ﺇﻟﻰ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﺇﻟﻰ ﻗﻮﻡ ﻫﻮ ﻓﻴﻬﻢ‪.‬‬ ‫ﻧﺎﺳﻴﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﻭﻟﻮ‬ ‫‬‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻣﺎ ﻗﺪﺭ ﻓﻜﻠﻤﻪ‬ ‫ﺫﺍﻛﺮﺍ؛ ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﺜﻨﻰ‪.‬‬ ‫ﻛﻠﻤﻪ ‬ ‫ ﻭﺇﻥ ﺻﻠﻰ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﻭﺭﺁﻩ ﻓﺴﻠﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﺣﻨﺚ ﺇﻥ ﻧﻮﺍﻩ‪.‬‬ ‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻥ ﻣﻦ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻓﺴﻠﻢ ﻋﻠﻰ ﺟﻤﺎﻋﺔ‬ ‫ﻫﻮ ﻓﻴﻬﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻣﺎ ﻟﻢ ﻳﻨﻮ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﻳﻌﺰﻟﻪ ﻓﻲ ﻧﻮﺍﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﺮﻳﺪﻩ ﻣﻌﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺎﺭﻩ)‪.(١‬‬ ‫‪ #'7 ` ٣٥٨‬أﻻ '* ‪B‬ﻼ‪B *v V‬ﻼ‪ 3 *'B V‬وا‪!7 .'/ !7‬ة‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﺛﻢ ﻓﻼ ﻧﺎ ﺑ »ﺛﻢ« ﺃﻭ »ﺍﻟﻔﺎﺀ«‪ ،‬ﻓﻼ ﻳﺤﻨﺚ ﺣﺘﻰ‬ ‫ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺮﺍﺧﻲ‪ ،‬ﺇﻻ ﺇﻥ ﻋﻨﻰ ﻋﺪﻡ ﺍﻟﺘﺮﺍﺧﻲ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻪ‬ ‫‬‫ﻳﻜﻠﻤﻬﻢ‬ ‫ﻋﺮﻑ ﻓﻲ ﺍﻻﺗﺼﺎﻝ؛ ﻓﻠﻪ ﻋﺮﻓﻪ ﻭﻧﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻭﻻ ﻓﻼ ﻧﺎ ﻭﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٨/٤‬ ‪.[٣٣٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪254‬‬ ‫ﻧﺼﺎ ﻓﻲ ﺍﻟﻜﻠﻴﺔ ﻭﻟﻢ ﻳﺤﺘﻤﻞ ﺍﻟﻜﻞ‪،‬‬ ‫ﻓﻼ ﻧﺎ ﺣﻨﺚ ﺑﻮﺍﺣﺪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺃﻋﻴﺪ ﺍﻟﻨﺎﻓﻲ ﻛﺎﻥ ‪‬‬ ‫ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﻣﺎ ﺟﺎﺀ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﺍﺣﺘﻤﻞ ﺃﻧﻪ ﻟﻢ ﻳﺠﺊ ﺯﻳﺪ ﻭﻟﻢ ﻳﺠﺊ ﻋﻤﺮﻭ‪،‬‬ ‫ﺟﻤﻴﻌﺎ ﺑﻞ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ‪ ،‬ﻓﺎﻷﻭﻝ ﻛﻠﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‬ ‫‬‫ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﺗﺮﻳﺪ ﺃﻧﻬﻤﺎ ﻟﻢ ﻳﺠﻴﺌﺎ‬ ‫ﻛﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺪ ﺍﻟﻨﺎﻓﻲ ﺣﻨﺚ ﺑﻜﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﻛﻠﻢ ﺇﻻ ﺇﻥ‬ ‫ﻧﻮﻯ ﺍﻟﻤﺠﻤﻮﻉ‪ ،‬ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﻻ ﺍﻟﻤﺠﻤﻮﻉ ﺇﻥ ﻓﺎﺕ ﺍﻟﺒﻴﺎﻥ)‪.(١‬‬ ‫‪!$% ٣٥٩‬د ا'‪1‬ف ‪ ;)'/‬وا رة ‪ (B‬ذ ‪:‬‬ ‫ ﻭﻳﻜﻔﺮ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﻣﻦ ﻛﻠﻤﻪ ﺇﻥ ﻛﻠﻢ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺗﻰ ﺑ »ﺃﻭ« ﺗﻠﺰﻣﻪ ﺑﻌﺪﺩﻫﻢ؛ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﻻ ﻳﻜﻠﻢ‬ ‫ﻓﻼ ﻧﺎ ﺃﻭ ﻓﻼ ﻧﺎ ﺃﻭ ﻓﻼ ﻧﺎ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻋﻨﻴﺖ ﺑ »ﺃﻭ« ﺍﻟﻮﺍﻭ‪ ،‬ﺃﻭ ﺑﺎﻟﻮﺍﻭ »ﺃﻭ« ﺩﻳﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻤﺘﺒﺎﺩﺭ؛ ﺑﺄﻥ ﻳﺒﻘﻰ ﻛﻞ ﻣﻦ »ﺃﻭ« ﻭ»ﺍﻟﻮﺍﻭ« ﻋﻠﻰ ﺃﺻﻠﻪ‪.‬‬ ‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻧﻪ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﺃﻭ ﻓﻼ ﻧﺎ؛ ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻪ ﻧﻴﺔ ﻓﻬﻮ‬ ‫ﻣﺎ ﻧﻮﻯ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﻛﻠﻢ ﺍﻟﺜﺎﻧﻲ ﺛﻢ ﺍﻵﺧﺮ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻻ ﻳﻜﻠﻤﻪ ﻭﻳﺪﺧﻞ ﺩﺍﺭ ﺯﻳﺪ ﺑﻨﺼﺐ ﻳﺪﺧﻞ ﺣﻨﺚ ﺇﻥ ﻓﻌﻠﻬﻤﺎ ﻻ ﺇﻥ‬ ‫ﻓﻌﻞ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻭﻻ ﻓﻼ ﻧﺎ ﻭﻻ ﻓﻼ ﻧﺎ ﻭﻛﻠﻤﻬﻢ ﻛﻠﻬﻢ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﻋﻠﻤﺖ ﺃﻧﺎ‬ ‫‬‫ﺣﻨﺚ ﺣﻨ ﺜﺎ‬ ‫ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ! ﻓﻘﺪ ﺣﻠﻒ ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﻳﻤﻴ ﻨﺎ‪ ،‬ﻭﺍﻟﺤﻖ‪:‬‬ ‫ﻋﻠﻲ ﻳﻤﻴﻦ ﻻ ﻛﻔﺎﺭﺓ ﻟﻬﺎ ﻭﺣﻨﺚ ﻓﻤﻐﻠﻈﺔ‪،‬‬‫ﺃﻧﻪ ﻟﻴﺲ ‬ ‫ﺣﻠﻔﺎ ﺇﻥ ﻟﻢ ﻳﻨﻮﻩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻗﺎﻝ‪ :‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﺃﻭ ﻓﻼ ﻧﺎ‬ ‫ﺃﻭ ﻓﻼ ﻧﺎ ﻭﻻ ﻧﻴﺔ ﻟﻪ ﺣﻨﺚ ﺑﻮﺍﺣﺪ‪ ،‬ﻭﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﺑﺎﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺫﻟﻚ ﺇﺫﺍ ﻛﻠﻤﻪ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٩/٤‬ ‪.[٣٤٠‬‬ ‫‪255‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻭﺍﺣﺪﺍ‪،‬‬ ‫‬‫ﻭﺃﻧﻪ ﺇﻥ ﺣﻠﻒ ﻣﺎ ﻛﻠﻢ ﻓﻼ ﻧﺎ ﻭﻓﻼ ﻧﺎ ﻭﻓﻼ ﻧﺎ ﻭﻗﺪ ﻛﻠﻤﻬﻢ ﺟﻤﻴﻌﺎ ﺣﻨﺚ ﺣﻨ ﺜﺎ‬ ‫ﻭﺇﻥ ﻛﻠﻢ ﺑﻌﻀﻬﻢ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻭﻻ ﻓﻼ ﻧﺎ ﻭﻗﺪ ﻛﻠﻤﻬﻢ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ‪ ،‬ﺑﻞ ﻓﻼ ﻧﺎ؛ ﻓﺄﻳﻬﻤﺎ‬ ‫‬‫ﻓﺤﻨﺚ ﻭﺍﺣﺪ؛ ﻛﻤﺎ ﺇﻥ ﻛﻠﻢ‬ ‫ﺟﻤﻴﻌﺎ ﻓﺤﻨﺚ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻣﺎ ﻛﻠﻢ ﻓﻼ ﻧﺎ‪ ،‬ﺑﻞ ﻓﻼ ﻧﺎ‪،‬‬ ‫‬‫ﻛﻠﻢ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﻛﻠﻤﻬﻢ‬ ‫ﺑﻌﻀﺎ)‪.(١‬‬ ‫ﻭﻗﺪ ﻛﻠﻤﻬﻢ ﻓﺤﻨﺚ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻛﻠﻢ ‬ ‫‪ #'7 ` ٣٦٠‬أﻻ '>\ ‪:`)'$V‬‬ ‫ ﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﻠﺒﺲ ﻧﻌﻠﻴﻦ ﻓﻘﺎﻡ ﻋﻠﻴﻬﻤﺎ ﻟﺤﺮ ﺃﻭ ﺑﺮﺩ ﺃﻭ ﻟﻮﺳﺦ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‬ ‫ﺑﻼ ﺇﺩﺧﺎﻝ ﺍﻟﺮﺟﻞ ﻓﻴﻬﻤﺎ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺃﺩﺧﻞ ﺑﻌﺾ ﺭﺟﻞ ﺩﻭﻥ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ؛‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﺠﻌﻞ ﻋﻘﺒﻬﺎ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﻨﻌﻞ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺠﻌﻠﻬﻤﺎ ﻓﻴﻪ ﺇﺫﺍ‬ ‫ﻟﺒﺴﻬﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﺑﻨﺎﻧﻪ ﻭﻣﺎ ﻳﻠﻴﻬﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺠﻠﺪ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﺗﺤﺘﻪ ﺇﺫﺍ ﻟﺒﺴﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻧﻌﻼ ﻭﺍﺣﺪﺓ ﻭﻗﺪ ﺣﻠﻒ ﻋﻠﻰ ﻧﻌﻠﻴﻦ ﻓﻲ ﺗﻜﻠﻤﻪ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ﻟﺒﺲ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﻥ ﻟﻢ ﻳﻨﻮ ﺃﻧﻪ ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﺣﻠﻒ ﺃﻥ‬ ‫ﺑﻌﻀﺎ ﻣﻨﻬﺎ ﻓﻠﺒﺴﻬﺎ ﺣﻨﺚ‪.‬‬ ‫ﻻ ﻳﻠﺒﺲ ﻫﺬﻩ ﺍﻟﻨﻌﻞ ﻓﻘﻄﻊ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﻠﺒﺲ ﻫﺬﻩ ﺍﻟﻨﻌﻞ ﻓﻘﻄﻊ ﻣﻨﻬﺎ ‬ ‫ﻗﻠﻴﻼ ﺛﻢ ﻟﺒﺴﻬﺎ ﻟﻢ ﻳﺤﻨﺚ ﺇﻻ ﺇﻥ‬ ‫ﻧﻮﻯ ﺃﻥ ﻳﻠﺒﺴﻬﺎ ﺗﺎﻣﺔ‪ ،‬ﻭﺍﻟﻨﻌﻞ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ)‪.(٢‬‬ ‫‪ #'7 ` ٣٦١‬أﻻ ‪ Ei B 3p‬وﻻ ‪:; E)V‬‬ ‫ﺭﻃﺒﺎ ﻟﻢ ﻳﺤﻨﺚ ﻟﻌﻄﻒ‬ ‫ ﻭﻣﻦ ﺣﻠﻔﺄ ﺃﻻ ﻳﺄﻛﻞ ﻓﺎﻛﻬﺔ ﻭﻻ ﻧﻴﺔ ﻟﻪ ﻓﺄﻛﻞ ﺭﻣﺎ ﻧﺎ ﺃﻭ ‬ ‫ﺍﻟﻨﺨﻞ ﻭﺍﻟﺮﻣﺎﻥ ﻋﻠﻰ ﺍﻟﻔﺎﻛﻬﺔ ﻓﻲ ﺍﻵﻳﺔ ﴿ ! " ‪] ﴾ $ #‬ﺍﻟﺮﺣﻤﻦ‪.[٦٨ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٣٩/٤‬ ‪.[٣٤٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪256‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺤﻨﺚ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻄﻒ ﻟﺰﻳﺎﺩﺓ ﺗﺸﺮﻳﻒ ﻻ ﻟﻌﺪﻡ ﺩﺧﻮﻝ ﺍﻟﺘﻤﺮ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻬﻤﺎ ﻏﻴﺮ ﺍﻟﻔﺎﻛﻬﺔ ﺇﻻ‬ ‫ﻭﺍﻟﺮﻃﺐ ﻓﻲ ﺍﻟﻔﺎﻛﻬﺔ‪ ،‬ﻭﺇﻥ ﻋﻨﺎﻫﺎ ﺣﻨﺚ ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﻓﺈﻧﻪ ﻳﺤﻨﺚ ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻬﻤﺎ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻭﻟﻴﺲ ﻣﻨﻬﺎ ﻗﺜﺎﺀﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ﻭﺿﻤﻬﺎ ﻭﺗﺸﺪﻳﺪ ﺍﻟﺜﺎﺀﻫﻮ ﻣﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﻛﺎﻥ‬ ‫ﺑﻄﻴﺨ ﺎ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﻟﻌﻞ ﺫﻟﻚ ﻓﻲ ﻋﺮﻑ ﺑﻌﺾ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ‪ ،‬ﺭﻭﻯ ﺃﺑﻮ ﻧﻌﻴﻢ‪» :‬ﻛﺎﻥ ﮊ ﻳﺤﺐ ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ ﺍﻟﻌﻨﺐ‬ ‫ﻭﺃﻳﻀﺎ ﺗﻜﻮﻥ ﺑﻄﻴﺨ ﺎ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﻭﺍﻟﺒﻄﻴﺦ«)‪ ،(١‬ﻭﻧﻘﻮﻝ‪ :‬ﺍﻟﻘﺜﺎﺀ ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ ﻓﻲ ﻋﺮﻓﻨﺎ‪،‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﻏﻠﺔ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻄﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻳﻄﻠﻖ ‬ ‫ﻛﻞ ﻣﺎ ﻳﺬﻫﺐ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻭﻻ ﻳﻌﻠﻮ ﻛﺎﻟﻴﻘﻄﻴﻦ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺇﺭﺍﺩﺗﻪ ﻫﻨﺎ‪ ،‬ﻭﻻ‬ ‫ﺧﻴﺎﺭﺑﺎﻟﻜﺴﺮ ﻭﺍﻟﺘﺨﻔﻴﻒﺷﺒﻴﻪ ﺑﺎﻟﻘﺜﺎﺀ ﻣﺮ ﻻ ﺧﻴﺮ ﻓﻲ ﺃﻛﻠﻪ‪ ،‬ﻭﻻ ﺟﺰﺭﺑﻔﺘﺢ‬ ‫ﻭﺿ ﻊ ﻭﺭﻗﻪ‬ ‫ﻣﺪﺭ ﺑﺎﻫﻲ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﺏ‪ ،‬ﻭﻫﻮ ‪‬‬ ‫ﺍﻟﺠﻴﻢ ﻭﺍﻟﺰﺍﻱ‪ ،‬ﻭﺗﻜﺴﺮ ﺍﻟﺠﻴﻢ ‬ ‫ﺍﻟﻤﺘﺄﻛﻠﺔ ﻧﺎﻓﻊ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺤﺮﺙ ﻣﻌﻪ ﺍﻟﻠﻔﺖ ﻓﻲ ﺑﻼﺩﻧﺎ‪،‬‬ ‫‬‫ﻣﺪﻗﻮﻗﺎ ﻋﻠﻰ ﺍﻟﻘﺮﻭﺡ‬ ‫ﻫﺬﻩ ﻭﻧﺤﻮﻫﺎ؛ ﺃﻱ‪ :‬ﻧﺤﻮ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻟﻠﻔﺖ‪ ،‬ﻭﺩﺧﻞ ﻓﻴﻬﺎﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻔﺎﻛﻬﺔ ‬ ‫ﻣﺸﻤﺶ ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ ﺍﻷﻭﻟﻰ ﻭﻓﺘﺢ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﻔﺘﺢ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺮﻗﻮﻕ ﻓﻲ‬ ‫ﺗﺴﻤﻴﺘﻨﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ‪ :‬ﺍﻟﺒﺮﻗﻮﻕ ﺍﻟﺸﺒﻴﻪ ﺑﺎﻟﻤﺸﻤﺶ‪ ،‬ﺇﻻ ﺃﻥ ﻓﻴﻪ ‬ ‫ﻃﻮﻻ ﻭﺑﻌﺾ‬ ‫ﺗﺒﺮﻳﺪﺍ‬ ‫‬‫ﺣﻤﻮﺿﺔ‪ ،‬ﻭﻳﺴﻤﻴﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ ﻋﻴﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻗﻠﻤﺎ ﻳﻮﺟﺪ ﺷﻲﺀ ﺃﺷﺪ‬ ‫ﻟﻠﻤﻌﺪﺓ ﻭﺗﻠﻄﻴﺨﺎ ﻭﺇﺿﻌﺎﻓﺎ ﻣﻦ ﺍﻟﻤﺸﻤﺶ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴ ‪‬ﻤﻲ ﺍﻹﺟﺎﺹ ﻣﺸﻤﺸ ﺎ‪.‬‬ ‫ﻭﺧﻮﺥ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺨﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﻣﻔﺮﺩﻩ ﺧﻮﺧﺔ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻧﺒﻖ‪،‬‬ ‫ﻭﻫﻮ ﺛﻤﺮ ﺍﻟﺴﺪﺭ‪ ،‬ﻭﻫﻮ ﺑﻔﺘﺢ ﻓﻜﺴﺮ‪ ،‬ﻭﺑﻔﺘﺢ ﻓﺈﺳﻜﺎﻥ‪ ،‬ﻭﺑﻜﺴﺮ ﻓﻔﺘﺢ‪ ،‬ﻣﻔﺮﺩﻩ ﻧﺒﻘﺔ‬ ‫ﺑﺬﻟﻚ ﺍﻟﻀﺒﻂ ﻛﻠﻪ ﻭﻧﺤﻮﻫﺎ؛ ﺃﻱ‪ :‬ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﻛﺒﺎﺫﻧﺠﺎﻥ ﻭﺍﻹﺟﺎﺹ ﻭﺍﻷﺗﺮﺝ‬ ‫ﻭﺍﻟﺒﺼﻞ ﻭﺍﻟﺜﻮﻡ ﻭﺍﻟﻌﺪﺱ ﻭﺍﻟﺘﻴﻦ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﻟﻮ ﺃﻥ ﻓﺎﻛﻬﺔ ﻧﺰﻟﺖ ﻣﻦ ﺍﻟﺠﻨﺔ ﺑﻼ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ ]‪ ،[٧١٨/٢‬ﺡ)‪ ،(٨٠٨‬ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ﻋﻦ ﺣﻤﻞ‬ ‫ﺍﻷﺳﻔﺎﺭ ]ﺹ ‪» :[٨٥٤‬ﻓﻴﻪ ﻳﻮﺳﻒ ﺑﻦ ﻋﻄﻴﺔ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻣﺠﻤﻊ ﻋﻠﻰ ﺿﻌﻔﻪ«‪.‬‬ ‫‪257‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻋﺠﻢ ﻟﻘﻠﺖ‪ :‬ﻫﻲ ﺍﻟﺘﻴﻦ«)‪ ،(١‬ﻓﺴ ‪‬ﻤﻰ ﺍﻟﺘﻴﻦ ﻓﺎﻛﻬﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﻷﺑﻲ ﻫﺮﻳﺮﺓ‪:‬‬ ‫ﻭﻋﻨﺐ ﻭﺑﻄﻴﺦ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻌﺒﺴﻲ‪» :‬ﻛﺎﻥ ﮊ ﻳﺤﺐ ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ ﺍﻟﻌﻨﺐ‬ ‫ﻭﺍﻟﺒﻄﻴﺦ«)‪ ،(٢‬ﻭﻛﺬﺍ ﺳ ‪‬ﻤﻲ ﺍﻟﺮﻃﺐ ﺃﻭ ﺍﻟﺒﻄﻴﺦ ﻓﺎﻛﻬﺔ ﻓﻲ ﺣﺪﻳﺚ ﺃﻧﺲ‪» :‬ﻛﺎﻥ ﮊ‬ ‫ﻳﺄﺧﺬ ﺍﻟﺮﻃﺐ ﺑﻴﻤﻴﻨﻪ ﻭﺍﻟﺒﻄﻴﺦ ﺑﻴﺴﺎﺭﻩ‪ ،‬ﻓﻴﺄﻛﻞ ﺍﻟﺮﻃﺐ ﺑﺎﻟﺒﻄﻴﺦ‪ ،‬ﻭﻛﺎﻧﺎ ﺃﺣﺐ‬ ‫ﺍﻟﻔﺎﻛﻬﺔ ﺇﻟﻴﻪ«)‪.(٣‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻨﺨﻞ ﻭﺍﻟﺮﻣﺎﻥ؛ ﺃﻱ‪ :‬ﺛﻤﺮﺓ ﻣﻨﻬﺎ؛ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ ﻛﻤﺎ ﻣﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻣﻨﻬﺎ ﺍﻟﺮﻣﺎﻥ ﻭﺍﻷﺗﺮﺝ ﻭﺍﻟﺠﻮﺯ‪.‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﺍﻟﻔﺎﻛﻬﺔ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﻋﺮﻓﻪ ﻣﻨﻬﺎ ﺍﻟﺒﻄﻴﺦ ﻭﺍﻟﺠﺰﺭ ﻭﺍﻟﻠﻔﺖ‬ ‫ﻭﺍﻟﻘﺜﺎﺀ ﻭﺍﻟﺨﻴﺎﺭ ﻭﻣﺎ ﺫﻛﺮ ﻣﻊ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻛﻮﻧﻬﺎ ﻏﻴﺮ ﻓﺎﻛﻬﺔ ‬ ‫ﺁﻧﻔﺎ ﻓﺄﻛﻞ ﻣﻨﻬﺎ‬ ‫ﺣﻨﺚ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﻬﺎ ﺍﻟﺘﻤﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺮﻃﺐ‪ ،‬ﺑﻞ ﺗﻴﺒﺲ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﺍﻟﻌﻨﺐ ﻭﺍﻟﺘﻴﻦ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﺍﻟﻔﺎﻛﻬﺔ ﺍﻟﺘﻤﺮ ﻛﻠﻪ‪ ،‬ﻭﺇﺧﺮﺍﺝ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺮﻣﺎﻥ ﻣﻨﻬﺎ‬ ‫ﻟﻶﻳﺔ ﺑﺎﻃﻞ ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺿﺢ ﻋﻨﺪﻱ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺭﻣﺎﻥ‬ ‫ﻭﺭﻃﺐ ﻭﻗﺜﺎﺀ ﻭﺑﻄﻴﺦ ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻓﺎﻛﻬﺔ)‪.(٤‬‬ ‫‪ #'7 ` ٣٦٢‬أﻻ ‪ `L‬إ‪B .‬ﻼن وأﻻ ‪:;$ `L‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻭﻱﺃﻱ‪ :‬ﻻ ﻳﺴﻜﻦﺇﻟﻰ ﻓﻼﻥ ﻭﻻ ﻳﺴﺎﻛﻨﻪ ﺣﻨﺚ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺍﻟﻠﻔﻆ ﺑﺄﻗﻞ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻻﺳﻢ؛ ﺍﺳﻢ ﺍﻷﻭﻱ ﻭﺍﻟﻤﺴﺎﻛﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻒ ﻋﻨﺪﻩ ﺃﻭ ﻗﻌﺪ‬ ‫ ﻭﻟﻮ ‬ ‫ﻗﻠﻴﻼﺣﻨﺚ‪ ،‬ﻭﻟﻮ ﻭﻗﻒ ﻣﻌﻪ ﻓﻲ ﻃﺮﻳﻖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ ﻓﺎﻟﺴﻜﻨﻰ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ ]‪ ،[٤٨٦ ،٤٨٥/٢‬ﺡ)‪ ،(٤٦٧‬ﻭﺡ)‪.(٤٦٨‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ؛ ﺡ)‪ ،(٧٩٠٧‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ]‪[١٣٤/٤‬؛ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ‪،‬‬ ‫ﺡ)‪ ،(٧١٣٧‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺗﻔﺮﺩ ﺑﻪ ﻳﻮﺳﻒ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺤﺘﺠﺎ ﺑﻪ«‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ‬ ‫ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ]‪» :[٣٨/٥‬ﻓﻴﻪ ﻳﻮﺳﻒ ﺑﻦ ﻋﻄﻴﺔ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ«‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٤٢/٤‬ ‪.[٣٤٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪258‬‬ ‫ﻋﻨﺪﻫﻢ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﺴﺎﻛﻦ ﺯﻭﺟﺘﻪ ﺇﻥ ﻭﻃﺌﻬﺎ ﺃﻭ ﻧﺎﻡ ﺃﻭ ﻧﻌﺲ ﻋﻨﺪﻫﺎ ﺃﻭ ﺃﻛﻞ‬ ‫ﺭﺍﺑﻂ ﺍﻟﻤﺒﺘﺪﺃﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓﺇﻋﺎﺩﺗﻪ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻭﻫﻮ ﻛﻮﻥ‬ ‫ﺣﻨﺚ ‬ ‫ﻧﻮﻣﺎ ﺃﻭ ‬ ‫ﺃﻛﻼ ﻋﻨﺪ ﺍﻟﺰﻭﺟﺔ ﻣﺜﻼ‪ ،‬ﻭﻛﺬﺍ ﺭﺍﺑﻂ ﺍﻟﻤﺒﺘﺪﺃﺍﻟﺬﻱ ﻫﻮ‬‫ﺍﻟﺴﻜﻨﻰ ﻭﻃ ﺌﺎ ﺃﻭ ‬ ‫ﺍﻟﺴﻜﻨﻰﺇﻋﺎﺩﺗﻪ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﻁﺀ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻫﺎ ﺇﻥ ﺃﻛﻞ ﻋﻨﺪﻩ ﺃﻭ‬ ‫ﻧﺎﻡ؛ ﺃﻱ‪ :‬ﺍﺿﻄﺠﻊ‪ ،‬ﻋﺒﺮ ﺑﻪ ﻋﻦ ﺍﻻﺿﻄﺠﺎﻉ؛ ﻷﻧﻪ ﻣﺴﺒﺒﻪ ﻭﻻﺯﻣﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪:‬‬ ‫ﻓﻨﻌﺲ‪ ،‬ﻭﺍﻟﻨﻌﺎﺱ ﻓﺘﺮﺓ ﻓﻲ ﺍﻟﺤﻮﺍﺱ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺳ ﻔﺮ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺃﻭﻝ‬ ‫ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺇﻥ ﻟﻢ ﻳﻨﻌﺲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺳﻔﺮ ﺃﻭ ﻃﺮﻳﻖ ﺃﻭ ﻓﻲ ﻏﻴﺮ‬ ‫ﺑﻴﺖ ﻻ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻟﻮ ﺟﺎﻣﻊ ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﺃﻭ ﻧﺎﻡ ﺇﻻ ﻓﻲ ﺑﻴﺖ ﺃﻭ ﺧﻴﻤﺔ ﺃﻭ ﻗﺒﺔ ﻣﻦ ﺟﻠﺪ‬ ‫ﺃﻭ ﻋﻮﺩ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﻴﺚ ﺟﺎﻣﻌﻬﺎ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﺃﻭ ﻭﺍﻛﻠﻬﺎ‪ ،‬ﺍﻷﻟﻒ ﻗﺒﻞ ﺍﻟﻜﺎﻑ ﺃﻟﻒ‬ ‫ﺍﻟﻤﻔﺎﻋﻠﺔ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻗﺒﻞ ﺍﻷﻟﻒ ﺑﺪﻝ ﻣﻦ ﺍﻟﻬﻤﺰﺓ ﺍﻟﺘﻲ ﻫﻲ ﻓﺎﺀ ﺃﻛﻞ‪ ،‬ﻭﺇﺑﺪﺍﻝ ﻫﺬﻩ‬ ‫ﻭﺍﻭﺍ ﻟﻐﺔ ﺿﻌﻴﻔﺔ‪ ،‬ﻭﺍﻟﻔﺼﺤﻰ ﺇﺑﻘﺎﺅﻫﺎ ﻫﻤﺰﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﺜﻞ »ﺃﻛﻞ« ﻛ »ﺃﻣﺮ«‬ ‫ﺍﻟﻬﻤﺰﺓ ‬ ‫ﻭ»ﺃﺧﺬ« ﺇﺫﺍ ﺩﺧﻠﺘﻪ ﺃﻟﻒ ﺍﻟﻤﻔﺎﻋﻠﺔ‪ ،‬ﻭﺍﻟﻤﺼﺪﺭ ﻣﻮﺍﻛﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺘﻌﺪﻳﺔ‪،‬‬ ‫ﻓﺎﻟﻤﺼﺪﺭ ﺇﻳﻜﺎﻝ‪ ،‬ﻭﺍﻟﺰﺍﺋﺪ ﺍﻟﻬﻤﺰﺓ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ ﻋﻠﻰ ﺣﺎﻟﻒ ﻋﻦ ﺍﻟﻤﺴﺎﻛﻨﺔ ﺇﻻ ﺑﺎﺟﺘﻤﺎﻉ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﻣﻊ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﺸﺘﺮﻁ ﺍﻟﺠﻤﺎﻉ‪،‬‬ ‫ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻨﻮﻡ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻨﻪ ﺯﻭﺟﺔ ﺃﻭ ‬ ‫ﻭﺧﺺ ﻣﻦ ﻋﻤﻮﻡ ﺍﻟﻨﻮﻡ ﺍﻻﺿﻄﺠﺎﻉ ﺣﺎﻝ ﻛﻮﻧﻪ ﺑﻨﻌﺎﺱ ﻣﻌﻬﺎ ﺃﻭ ﻣﻊ ﻏﻴﺮﻫﺎ ﻣﻤﻦ‬ ‫ﺣﻠﻒ ﻋﻦ ﻣﺴﺎﻛﻨﺘﻪ‪ ،‬ﻭﺇﻥ ﻧﺎﻡ ﻣﻌﻬﺎ ﺃﻭ ﻣﻊ ﻏﻴﺮﻫﺎ ﻓﻲ ﻏﻴﺮ ﺑﻴﺖ ﻭﻧﺤﻮﻩ ﻟﻢ ﻳﺤﻨﺚ‪،‬‬ ‫ﻭﻭﺟﻬﻪ‪ :‬ﺃﻥ ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻤﻮﺍﻛﻠﺔ ﺇﻧﻤﺎ ﻳﺠﻌﻞ ﺍﻟﻤﺴﻜﻦ ﻟﻬﻤﺎ ﻭﻟﻨﺤﻮﻫﻤﺎ‪ ،‬ﻓﻬﻤﺎ‬ ‫ﻣﺴﺎﻛﻨﺔ ﺣﻴﺚ ﻭﻗﻌﺎ ﻭﻟﻮ ﻓﻲ ﺻﺤﺮﺍﺀ ﺑﻼ ﺳﺎﺗﺮ‪ ،‬ﻓﺴﺒﺐ ﺍﻟﺨﻼﻑ‪ :‬ﺍﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ‬ ‫ﻋﻠﻰ ﻣﺪﻟﻮﻟﻪ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺩﺍﻋﻲ ﺍﻟﻤﺴﺎﻛﻨﺔ ﻭﺍﻟﺴﻜﻨﻰ ﻓﻲ‬ ‫ﻧﺤﻮ ﺑﻴﺖ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪] ﴾ K J I H G ﴿ : 8‬ﺍﻷﻋﺮﺍﻑ‪[١٨٩ :‬؛‬ ‫‪259‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﺃﻱ‪ :‬ﻟﻴﺴﻜﻦ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺠﻤﺎﻉ ﻭﺍﻟﻤﺆﺍﻧﺴﺔ‪ ،‬ﻓﺴ ‪‬ﻤﻲ ﺫﻟﻚ ﺳﻜﻮ ﻧﺎ‪ ،‬ﻓﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ ﺃﻭ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺩﺍﻋﻲ ﺍﻟﻤﺴﺎﻛﻨﺔ ﻳﺤﻨﺚ ﻟﻮ ﺟﺎﻣﻊ ﻓﻲ ﻏﻴﺮ ﺑﻴﺖ ﻭﻧﺤﻮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺴﺎﻛﻨﻬﺎ ﺍﻟﺴﻜﻦ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﻋ ﺮﻓﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺠﻌﻠﻪ‬ ‫ﻣ ﻨ ﺰ ﻟﻪ‪.‬‬ ‫ ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﺣﻠﻔﺖ ﺍﻣﺮﺃﺓ ﻻ ﺗﺴﻜﻦ ﺩﺍﺭ ﺃﺑﻴﻬﺎ ﺃﻭ ﺍﺑﻨﻬﺎ ﺛﻢ ﺗﺤﻮﻟﺖ‬ ‫ﺃﻳﺎﻣﺎ ﺃﻭ ﺗﺒﻴﺖ‪ ،‬ﻓﺈﻥ ﻧﻮﺕ ﻻ ﺗﺘﺨﺬﻫﺎ ‬ ‫ﻣﻨﺰﻻ ﻓﻼ‬‫ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﺰﻭﺭ ﻭﺗﻘﻌﺪ ﻣﻌﻪ ‬ ‫ﺗﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻓﺎﻧﻬﺪﻣﺖ ﻭﻟﻢ ﻳﺒﻖ ﻓﻴﻬﺎ ﺳﻜﻨﻰ ﺛﻢ‬ ‫ﺑﻨﺎﻫﺎ ﺃﻭ ﻓﻴﻬﺎ ﺧﻴﻤﺔ ﺛﻢ ﺳﻜﻨﻬﺎ ﻓﻼ ﻳﺤﻨﺚ؛ ﻷﻧﻬﺎ ﻏﻴﺮ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺯﺍﻝ‬ ‫ﺳﻘﻔﻬﺎ ﻻ ﺟﺪﺭﻫﺎ ﻭﺃﻋﺎﺩﻩ ﻋﻠﻴﻬﺎ ﺛﻢ ﺳﻜﻨﻬﺎ ﺣﻨﺚ)‪.(١‬‬ ‫‪ #'7 ` ٣٦٣‬أﻻ ‪ `L‬دار ‪B‬ﻼن‪:‬‬ ‫ﻣﻮﺿﻌﺎ ﻓﺴﻜﻨﻪ ﺣﻨﺚ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ‬ ‫‬‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺴﻜﻦ ﺩﺍﺭ ﻓﻼﻥ ﻓﺎﻧﻬﺪﻣﺖ ﺇﻻ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻤﻦ ﺃﺛﻢ ﻓﻲ ﻣﻮﺿﻊ ﻭﻧﻮﺍﻩ ﻣﻘﺎﻣﺎ ﻓﻘﺪ ﺃﻗﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﻠﻮﺱ ﻓﺈﻥ‬ ‫ﻗﺎﻋﺪﺍ ﻓﻘﺪ ﺟﻠﺲ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺴﺎﻛﻦ ﻓﻼ ﻧﺎ ﻭﻓﻼ ﻧﺎ ﻓﻜﺎﻧﺎ ﻓﻲ ﺳﻔﻴﻨﺔ ﻟﻢ‬ ‫ﺗﻮﺿﺄ ‬ ‫ﻳﺤﻨﺚ؛ ﻷﻥ ﺫﻟﻚ ﺳﻔﺮ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺎ ﺯﻭﺟﻴﻦ ﻭﺟﺎﻣﻌﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ‬ ‫ﻣﺴﺎﻛﻨﺔ ﻭﻟﺪﻩ ﻭﻫﻮ ﻓﻲ ﻣﻨﺰﻝ ﻛﺒﻴﺮ ﻓﻴﻪ ﺑﻴﻮﺕ ﻭﻏﺮﻑ ﻭﻣﻨﺰﻝ ﺻﻐﻴﺮ ﻭﻛﺒﻴﺮ ﻭﺳﻜﻦ‬ ‫ﻫﻮ ﻭﺍﻟﻌﻴﺎﻝ ﻻ ﻳﺴﺘﺄﺫﻥ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻬﺬﺍ ﺳﻜﻦ ﻭﺍﺣﺪ)‪.(٢‬‬ ‫‪ #'7 ` ٣٦٤‬أﻻ  ‪ ;$‬و‪B‬ﻼ‪:3 V‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺠﻤﻌﻪ ﻭﻓﻼ ﻧﺎ ﻇﻞ ﻟﻢ ﻳﺤﻨﺚ ﺑﻈﻞ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺣﻨﺚ ﺑﻈﻞ‬ ‫ﺍﻟﺴﺤﺎﺏ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٤٦/٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ]‪.[٩٤/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪260‬‬ ‫ﻣﻮﺿﻌﺎ ﻭﻫﻮ ﻓﻴﻪ ﻟﻢ‬ ‫‬‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ‬ ‫ﻗﺒﻞ ﺃﻭ‬ ‫ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺄﻛﻞ ﻓﻴﻪ ﺃﻭ ﻳﺸﺮﺏ ﺃﻭ ﻳﺠﺎﻣﻊ ﺃﻭ ﻳﻨﺎﻡ ﺃﻭ ﻳﻌﺘﻘﺪﻩ ﻣﺴﻜﻨﺎ ‬ ‫ﺑﺎﺕ ﻓﻴﻪ ﺑﺪﻭﻥ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺨﺮﺝ ﻣﻨﻪ ﻋﻨﺪ ﻓﺮﺍﻏﻪ ﺣﻨﺚ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻫﺬﺍ ﺇﺫﺍ ﺣﻠﻒ ﻋﻦ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻈﻠﻪ ﻇﻞ ﺑﻴﺖ ﻟﻢ ﻳﺤﻨﺚ‬ ‫ﻗﺎﺋﻤﺎ ﺣﻨﺚ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻗﺎﻋﺪﺍ ﺃﻭ ‬ ‫ﺇﻻ ﺑﻈﻞ ﺩﺍﺧﻠﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻨﺎﻡ ﻓﻨﻌﺲ ‬ ‫ﻻ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻨﺎﻡ ﻋﻠﻰ ﺍﻟﺒﺴﺎﻁ ﻭﺍﻟﻔﺮﺍﺵ ﻓﻨﺎﻡ ﻋﻠﻰ ﺍﻷﺭﺽ‬ ‫ﻓﻘﻮﻻﻥ ﺇﻥ ﺃﺭﺳﻞ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻘﻌﺪ ﻋﻠﻴﻬﺎ ﻓﻘﻌﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺃﻭ ﺑﺴﺎﻁ ﻟﻢ‬ ‫ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻤﺸﻲ ﻋﻠﻴﻬﺎ ﻓﻤﺸﻰ ﻋﻠﻰ ﻧﻌﻠﻴﻪ ﺃﻭ ﺧﻔﻴﻪ ﻭﺇﻥ ﻋﻠﻰ ﺑﺴﺎﻁ‬ ‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﺒﻴﺖ ﻓﻲ ﻣﻨﺰﻝ ﺯﻳﺪ ﻭﻛﺎﻥ ﻓﻴﻪ ﻟﻴﻠﺔ ﻭﻟﻢ ﻳﻨﻢ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﻠﻒ ﻻ ﻳﻘﻴﻞ ﻓﻴﻪ ﻓﺪﺧﻞ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﺇﻟﻰ ﺍﻟﻬﺎﺟﺮﺓ ﻭﻟﻢ ﻳﻨﻌﺲ ﻟﻢ ﻳﺤﻨﺚ‪،‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺼﺎﺣﺐ ﻓﻼ ﻧﺎ ﻓﺼﺤﺒﻪ ﻭﺇﻥ ﻓﻲ ﺣﻀﺮ ﺣﻨﺚ‪ ،‬ﻭﺍﻟﺼﺤﺒﺔ ﺃﻥ‬ ‫ﻣﻌﺎ ﺑﻼ ﻋﻘﺪﻫﺎ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺭﺩ‬ ‫ﻳﺘﻌﺎﻗﺪﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺗﻔﻘﺎ ﻓﻲ ﻃﺮﻳﻖ ﻭﻣﺸﻴﺎ ‬ ‫ﺟﻮﺍﺏ ﻛﻼﻣﻪ ﺃﻭ ﺳﺄﻟﻪ ﻓﻲ ﺷﻲﺀ ﻓﻼ ﺣﻨﺚ‪ ،‬ﻭﻻ ﻧﺤﺐ ﺃﻥ ﻳﺒﺪﺃﻩ ﺑﻜﻼﻡ‪ ،‬ﻭﺇﻥ ﺑﺪﺃ‬ ‫ﺑﻪ ‬ ‫ﻭﺍﻗﻔﺎ ﺃﻭ ﻏﻴﺮ ﻭﺍﻗﻒ ﻭﻛﻠﻤﻪ ﺍﺧﺘﻴﺮ ﺃﻥ ﻻ ﻳﺤﻨﺚ)‪.(١‬‬ ‫‪ #'7 ` ٣٦٥‬أﻻ ‪ B ; L‬اره و‪ V‬م ‪!/‬ه‪:‬‬ ‫ﺯﺍﺋﺮﺍ ﺃﻭ ﺍﺳﺘﻀﺎﻓﻪ ﻓﻨﺎﻡ ﻋﻨﺪﻩ ﺃﻭ ﻗﺎﻝ‬ ‫ﻭﺇﻥ ﻭﺻﻞ ﺇﻟﻰ ﻣﻦ ﺣﻠﻒ ﻋﻨﻪ ﺃﻻ ﻳﺴﺎﻛﻨﻪ ‬ ‫ﺃﻭ ﺑﺎﺕ ﺃﻭ ﺟﺎﻣﻊ ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﺛﻢ ﺭﺟﻊ ﻟﻢ ﻳﺤﻨﺚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻷﺧﻴﺮ‬ ‫ﺷﻬﺮﺍ ﺃﻭ ﺃﻛﺜﺮ ﺣﺘﻰ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﺴﺎﻛﻨﻬﺎ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﻟﻮ ﻟﺒﺚ ﻣﻌﻬﺎ ‬ ‫ﻳﻨﻮﻱ ﻣﺴﺎﻛﻨﺔ‪ ،‬ﻭﺍﻟﺰﺍﺋﺮ ﻏﻴﺮ ﺍﻟﺴﺎﻛﻦ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻀﻴﻒ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ ‬ ‫ﻣﻨﺰﻻ‬ ‫ﻓﻤﺮﺽ ﻓﻴﻪ ﻣﺮﻳﺾ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻭﻧﺎﻡ ﺣﺘﻰ ﺃﺻﺒﺢ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻛﻞ ﺃﻭ‬ ‫ﺟﺎﻣﻊ ﻭﻧﺎﻡ ﻓﻘﺪ ﺳﻜﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ ﻗﺮﻳﺔ ﻓﺪﺧﻠﻬﺎ ﻷﻣﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٨/٤‬‬ ‫‪261‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ #'7 ` ٣٦٦‬أﻻ "‪  ` 3‬ل ‪:`)$‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﻨﺘﻘﻞ ﻣﻦ ﻣﻨﺰﻝ ﻣﻌﻴﻦ ﻓﻼ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻨﻘﻞ ﺃﻫﻠﻪ‬ ‫ﻭﻋﻴﺎﻟﻪ ﻛﻠﻬﻢ ﻭﻣﺘﺎﻋﻪ ﻭﻳﺒﻴﺖ ﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ﻭﺑﺎﺕ ﻓﻴﻪ ﺣﻨﺚ‪ ،‬ﻭﻫﻮﺃﻱ‪:‬‬ ‫ﺍﻻﻧﺘﻘﺎﻝ ﺑﺎﻷﻫﻞ ﻭﺍﻟﻤﺘﺎﻉ ﻭﺍﻟﻤﺒﻴﺖﻓﻲ ﻏﻴﺮ ﺍﻟﻤﻌﺘﺎﺩ‪.‬‬ ‫ﺩﺍﺭﺍ ﻓﺎﻧﺘﻘﻞ ﻭﺗﺮﻙ ﺑﻬﺎ ﻣﺎﻟﻪ ﻭﻋﻴﺎﻟﻪ ﻟﻢ‬ ‫ ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ ‬ ‫ﻳﺤﻨﺚ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﻨﺘﻘﻞ ﻟﻢ ﻳﺒﺮﺃ ﺇﻥ ﻟﻢ ﻳﻨﻘﻞ ﺃﻫﻠﻪ‬ ‫ﻭﻣﺎﻟﻪ ﻭﻳﺒﻴﺖ ﻓﻲ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪ 3$B `/ #'7 ` ٣٦٧‬ا'‪ L‬ن ‪:3$B ; pB‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻋﻦ ﻓﻌﻞ ﺍﻟﻠﺴﺎﻥﻭﻫﻮ ﺍﻟﻨﻄﻖ ؛ ﻛﺒﻴﻊ ﻭﺷﺮﺍﺀ ﻭﺭﻫﻦ ﻋﻘﺪ ﻧﻜﺎﺡ‬ ‫‬ ‫ﻓﺎﻋﻼ ﻟﻪﺃﻱ‪ :‬ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ ‬ ‫ﻭﻫﺒﺔ‪ ،‬ﻭﻛﺎﻟﻨﻄﻖ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻛﺘﻜﻠﻢ ﻟﻔﻼﻥ ﻓﺄﻣﺮ‬ ‫ﺑﺄﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻤﺄﻣﻮﺭ ﻟﻸﻣﺮ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻴﻪ ﻓﺄﻣﺮ ﺑﻪ ﻓﻔﻌﻞ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ‬ ‫ﺻﺪﻕ ﻓﻲ ﻳﻤﻴﻨﻪ)‪.(٢‬‬ ‫‪ 2 3$B .'/ #'7 ` ٣٦٨‬ر‪1C E7‬ى ا'‪ L‬ن‪:‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﺟﺎﺭﺣﺔ ﺳﻮﻯ ﺍﻟﻠﺴﺎﻥ ﺃﻥ ﻻ ﻳﻔﻌﻠﻪﻛﺤﺮﺙ ﻭﺣﺼﺪ‬ ‫ﻭﺣﻔﺮ ﻭﺑﻨﺎﺀ ﻭﻋﺾ ﻭﻧﻔﺦﻓﺄﻣﺮ ﺑﻔﻌﻠﻪ ﻓﻔﻌﻞ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻻ ﻳﺒﺮﻳﻪ ﺫﻟﻚ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻓﻌﻞ ﺍﻟﻐﻴﺮ ﺑﺄﻣﺮﻩ ﻣﻊ ﻳﻤﻴﻨﻪ ﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﻔﻌﻠﻪ‪.‬‬ ‫ ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻥ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﺷﻲﺀ ﻓﺄﻣﺮ ﺑﻪ‪.‬‬ ‫ ﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٨/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪262‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻓﻲ ﺍﻟﻔﻌﻞ ﺩﻭﻥ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﺿﺮﺍ‪ ،‬ﻭﻻ‬ ‫ﻧﻔﻌﺎ ﺃﻭ ﻳﺪﻓﻊ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻓﻴﻤﺎ ﻓﻌﻞ ﺑﺄﻣﺮﻩ ﻣﻤﺎ ﻳﺠﺮ ﺇﻟﻴﻪ ‬ ‫ﻳﺤﻨﺚ ﺇﺫﺍ ﺃﻣﺮ ﺑﻤﺎ ﻻ ﻳﻨﻔﻌﻪ ﻭﻻ ﻳﻀﺮﻩ)‪.(١‬‬ ‫‬ ‫و‪:; 2‬‬ ‫‪ % `/ #'7 ` ٣٦٩‬وج وأ ‬ ‫ﻣﺘﺰﻭﺟﺎ ﻟﻪ ﺣﻨﺚ؛ ﻷﻧﻪ ﻻ ﻳﺘﻢ ﺍﻟﺘﺰﻭﻳﺞ ﺇﻻ ﺑﺮﺿﺎﻩ‪.‬‬ ‫‬‫ ﻭﻣﻦ ﺣﻠﻒ ﻋﻦ ﺗﺰﻭﺝ ﻭﺃﻣﺮ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ؛ ﻷﻧﻪ ﺗﻢ ﺑﺎﻟﻌﻘﺪ)‪.(٢‬‬ ‫‪ #'7 ` ٣٧٠‬أﻻ ‪ (B1‬د; وﻻ ‪:  o‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻮﻓﻲ ﺩﻳﻨﻪ ﻭﻻ ﻳﺼﺎﻟﺢ ﻓﻮﻓﺎﻩ ﺭﺟﻞ ﺃﻭ ﺻﺎﻟﺢ ﺇﺣﺴﺎ ﻧﺎ ﻟﻠﻈﻦ‬ ‫ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎ ﺃﻋﻄﻰ ﻋﻨﻪ ﻻ ﺷﺮﻃ ﺎ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻳﻌﻄﻲ ﻟﻠﺮﺟﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ)‪.(٣‬‬ ‫‪ #'7 ` ٣٧١‬أﻻ !‪B n) 3-‬ﻼن‪:‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺃﻻ ﻳﺪﺧﻞ ﺑﻴﺖ ﻓﻼﻥ ﻓﻌﻼ ﺳﻄﺤﻪ؛ ﺑﺄﻥ ﺗﺴﻮﺭ‪ ،‬ﺃﻭ ﺩﺧﻞ ﺍﻟﺴﻄﺢ‬ ‫ﻣﻦ ﺟﺎﺭﻩ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺨﻠﺔ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻋﺎﻝ ﻭﻣﺸﻰ ﻋﻠﻴﻪ ﺣﻨﺚ؛ ﻷﻥ ﺍﻟﺪﺧﻮﻝ ﻓﻲ‬ ‫ﺍﻟﺸﻲﺀ ﺍﻟﺤﺼﻮﻝ ﻓﻴﻪ ﻭﻟﻮ ﻟﻢ ﻳﻐﻄﻪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﺃﺭﺽ ﻓﻼﻥ ﺇﺫﺍ‬ ‫ﺣﺼﻠﺖ ﻓﻴﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﻐﺐ ﻓﻲ ﻏﺎﺭ ﺃﻭ ﺑﻴﺖ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻗﺼﺪ ﻓﻌﻠﻰ ﻗﺼﺪﻩ‪،‬‬ ‫ﻭﻓﻲ ﺷﺮﻁ ﺍﻟﻤﺸﻲ ﻧﻈﺮ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺍﻟﻜﻮﻥ ﺧﺎﺭﺝ ﺍﻟﺠﺪﺍﺭ ﻣﻦ ﺍﻟﺴﻘﻒ‪ ،‬ﻓﻠﻮ ﻭﻗﻒ‬ ‫ﻋﻠﻰ ﺍﻟﺠﺪﺍﺭ ﻭﻟﻢ ﻳﺘﻤﺤﺾ ﻓﻲ ﺍﻟﺴﻘﻒ ﻟﻢ ﻳﺤﻨﺚ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٤٩/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٤٩/٤‬ ‪.[٣٥٠‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥١/٤‬‬ ‫‪263‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ #'7 ` ٣٧٢‬أﻻ  ور ‪B‬ﻼ‪: V‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺠﺎﻭﺭ ﻓﻼ ﻧﺎ؛‬ ‫ ﻓﻘﻴﻞ‪ :‬ﺣﺪ ﺍﻟﺠﻮﺍﺭﺑﻜﺴﺮ ﺍﻟﺠﻴﻢﺃﺭﺑﻌﻮﻥ ﺫﺭﺍ ﻋﺎ ﻣﻦ ﻣﻨﺰﻟﻪ ﺇﻟﻰ ﺗﻤﺎﻣﻬﺎ‬ ‫ﻣﺘﺼﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺑﻴ ﺘﺎ ﺑﺒﻴﻮﺕ ﺫﻟﻚ ﺍﻟﻤﺤﻞ ﺍﻟﺬﻱ ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺪﻭﺭ ﻓﻬﻲ ﻛﺒﻴﻮﺕ؛ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺒﻴﻮﺕ ﺍﻟﻤﺴﺎﻛﻦ‪ ،‬ﻓﺎﻟﺪﺍﺭ ﻛﻠﻬﺎ ﻛﺒﻴﺖ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻭﺍﺣﺪﺍ ﻟﻌﻴﺎﻝ ‬ ‫ﻣﺜﻼ ﻛﺪﻭﺭ ﺑﻠﺪﻧﺎ‪.‬‬‫‬‫ﻛﻠﻬﺎ ﻣﺴﻜ ﻨﺎ‬ ‫ ﻗﻴﻞ‪ :‬ﺣﺪﻩ ﻋﺸﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺘﻲ ﺗﺬﻛﺮ ﻓﻲ‬ ‫ﻛﺘﺎﺏ ﺍﻟﺤﻘﻮﻕ ﻓﻲ ﺑﺎﺏ ﺍﻟﺠﺎﺭ‪.‬‬ ‫ﻗﺮﻳﺒﺎ ﻣﻨﻪ ﻭﺇﻥ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻨﺚ ﻣﺎ ﻟﻢ ﻳﺘﺼﻞ ﻣﻨﺰﻟﻪ ﺑﻤﻨﺰﻟﻪ ﺃﻭ ﻳﻘﻌﺪ ﺃﻭ ﻳﻘﻒ ‬ ‫ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺮﺍﺡ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ﻣﻦ ﺍﻷﺭﺽ ﻻ ﺷﺠﺮ ﻓﻴﻪ ﻭﻻ ﺯﺭﻉ‬ ‫ﻓﻴﻪ ﻗﺪﺭﻫﺎﺃﻱ‪ :‬ﻗﺪﺭ ﺍﻷﺭﺑﻌﻴﻦﺍﻋﺘﺒﺮ ﻓﻼ ﺣﻨﺚ ﺇﻻ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻷﺭﺑﻌﻴﻦ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺤﻜﻢ ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭﻫﺎ‪ ،‬ﻭﻓﻴﻪ ﺷﺠﺮ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻌﻞ ﻟﻔﻆ ﺍﻟﺒﺮﺍﺡ ﻏﻴﺮ ﻗﻴﺪ‪،‬‬ ‫ﺑﻞ ﺑﺎﻷﻭﻟﻰ ﺃﻥ ﻣﺎ ﻓﻴﻪ ﺷﺠﺮ ﺃﻭ ﺣﺮﺙ ﺃﻭﻟﻰ ﺑﺈﻃﻼﻕ ﺍﻟﺠﻮﺍﺭ؛ ﻷﻧﻪ ﻋﻤﺎﺭﺓ ﺗﻌﻢ‬ ‫ﺍﻟﺠﻮﺍﺭ ﺑﺘﺒﺎﺩﺭ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﺴﻜﻦ ﻭﺍﻟﺤﺮﺙ ﻭﺍﻟﺸﺠﺮ ﻏﻴﺮ ﻣﺴﺎﻛﻦ‪ ،‬ﻓﺎﻟﺒﺮﺍﺡ ﻗﻴﺪ‪،‬‬ ‫ﻓﻐﻴﺮ ﺍﻟﺒﺮﺍﺡ ﻗﺎﻃﻊ ﺑﺸﺠﺮﺓ ﺃﻭ ﺣﺮﺛﻪ‪ ،‬ﻭﻟﻮ ﻗﺮﺏ ﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﻔﻼﺓ ﻗﻴﻞ‪ :‬ﻗﺪﺭ‬ ‫ﻗﺒﺲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻘﺒﺲ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ ﺑﻤﻌﺘﺎﺩ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺗﺪﺭﻙ ﻓﻴﻪ ﺭﺍﺋﺤﺔ ﺍﻟﻘﺪﺭﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺪﺍﻝ ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﻣﺆﻧﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﻧﺚ ﻟﺘﺄﻭﻳﻠﻪ ﺑﺎﻟﺒﺮﻣﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﻮﺯ ﺗﺬﻛﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﺤﻤﻴﻪ؛ ﺃﻱ‪ :‬ﻳﻤﻨﻌﻪ ﻭﻳﺤﻔﻈﻪ ﻛﻠﺐ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪264‬‬ ‫‪ )LV ٣٧٣‬ن ا))`‪:‬‬ ‫ﻭﻻ ﻳﺴﻘﻂ ﺣﻨﺚ ﺑﻨﺴﻴﺎﻥ ﺃﻭ ﻏﻠﻂ ﺃﻭ ﺧﻄﺄ ﺇﻥ ﻓﻌﻞ ﺑﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺇﻻ‬ ‫ﺍﻟﻐﻠﻂ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺳﻘﻮﻁ ﺍﻟﺤﻨﺚ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ؛ ﻣﺜﻞ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻛﺮ ﺍﺳﻢ ﺯﻳﺪ‬ ‫ﻓﺬﻛﺮ ﻟﻔﻆ ﻋﻤﺮﻭ ﺑﺴﺒﻖ ﺍﻟﻠﺴﺎﻥ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺓ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻐﻠﻂ‬ ‫ﺑﺴﺒﻖ ﺍﻟﻠﺴﺎﻥ ﺑﻐﻴﺮ ﺇﺭﺍﺩﺓ ﻭﻳﺴﻘﻂ ﺑﺎﻟﻐﻠﻂ ﻭﺍﻟﻨﺴﻴﺎﻥ ﺍﻹﺛﻢ‪ ،‬ﻭﺑﺎﺏ ﺍﻟﺤﻨﺚ ﻣﻦ‬ ‫ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﻬﻮ ﻳﻘﻊ ﻭﻟﻮ ﻟﻢ ﻳﺘﻌﻤﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﺍﻋﻰ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﻌﻤﺪ ﻓﻴﻤﺎ‬ ‫ﻳﻠﺰﻡ ﻓﺎﻋﻠﻪ ﺍﻹﺛﻢ‪.‬‬ ‫ﻧﺎﺳﻴﺎ؟‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﺈﺫﻥ ﻻ ﻳﻠﺰﻡ ﺣﻨﺚ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﻌﺼﻲ ﺍﷲ ﻓﻌﺼﻰ ‬ ‫ﻗﻠﺖ‪ :‬ﺑﻞ ﻳﺤﻨﺚ؛ ﻷﻧﻪ ﺇﻥ ﻓﻌﻞ ﻣﺎ ﻳﻌﺼﻲ ﺑﻪ ﻓﺬﻟﻚ ﻋﻤﺪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻣﺎ ﻫﻮ‬ ‫ﻣﻌﺼﻴﺔ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻤﺎ ﻳﻌﺬﺭ ﻓﻴﻪ ﺑﻤﻔﺎﺭﻗﺘﻪﻣﺜﻞ ﺃﻥ ﻳﺠﺎﻣﻊ ﺍﻣﺮﺃﺓ‬ ‫ﻃﺎﻫﺮﺍ ﻓﺈﺫﺍ ﻫﻮ ﻧﺠﺲﻓﻠﻴﺲ‬ ‫‬‫ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ ﻓﺈﺫﺍ ﻫﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﻭ ﻳﺸﺮﺏ ﻣﺎﺀ‬ ‫ﻓﻲ ﺫﻟﻚ ﻣﻌﺼﻴﺔ ﻓﻼ ﺣﻨﺚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺤﻨﺚ ﺳﺎﻗﻂ ﻧﺤﻮ ﻧﺨﻠﺔ ﻓﻲ ﺩﺍﺭ ﺣﻠﻒ‬ ‫‬ ‫ﺩﺧﻮﻻ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﺤﻨﺜﻪ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺤﻨﺚ‬ ‫ﻻ ﻳﺪﺧﻠﻬﺎ؛ ﻷﻥ ﺫﻟﻚ ﻟﻴﺲ‬ ‫ﺍﻟﻤﻘﻬﻮﺭ ﻟﺤﺪﻳﺚ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻘﻬﻮﺭ ﻋﻘﺪ ﻭﻻ ﻋﻬﺪ«)‪ ،(١‬ﻭﻣﺮﺍﺩ ﺍﻟﻤﺼﻨﻒ‬ ‫ﺑﺎﻟﻨﺴﻴﺎﻥ‪ :‬ﻧﺴﻴﺎﻥ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ ﺃﻭ ﺍﻟﻐﻠﻂ ﺇﻟﻴﻪ ﻭﻧﺴﻴﺎﻥ ﺃﻧﻪ ﻗﺪ ﺣﻠﻒ‪ ،‬ﻛﻞ‬ ‫ﺫﻟﻚ ﺑﻪ ﺣﻨﺚ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﻨﺴﻴﺎﻥ‪ :‬ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﻐﻠﻂ ﻭﻋﺪﻡ ﺍﻻﺧﺘﻴﺎﺭ ﻛﻔﻌﻞ‬ ‫ﺍﻟﺴﻜﺮﺍﻥ ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻓﻠﻮ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻭﺣﻨﺚ ﺑﻪ ﻓﻲ ﺟﻨﻮﻧﻪ ﻟﺰﻣﻪ ﺣﻜﻢ‬ ‫ﺍﻟﺤﻨﺚ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻦ ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﺤﻠﻒ ﻋﻦ‬ ‫ﻣﺎﺽ ﺃﻭ ﻣﺴﺘﻘﺒﻞ)‪.(٢‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ؛ ﻛﺘﺎﺏ ﺍﻟﻨﺬﻭﺭ‪ ،‬ﺡ)‪ ،(٤٣٥٣‬ﺑﻠﻔﻆ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻘﻬﻮﺭ ﻳﻤﻴﻦ«‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻓﻲ ﺗﻨﻘﻴﺢ ﺍﻟﺘﺤﻘﻴﻖ ]‪» :[٥٧/٥‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ‪‬‬ ‫ﺟﺪﺍ‪ ،‬ﺑﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﻓﻲ ﺇﺳﻨﺎﺩﻩ‬ ‫ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻬﻢ«‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٥١/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٤٤٨/٤‬‬ ‫‪265‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ .'/ #'7 ` ٣٧٤‬أﻻ ‪ E/ | 3$‬أو ‪:E)o$ 3$‬‬ ‫ ﺇﻥ ﺣﻠﻒ ﻻ ﻳﻔﻌﻞ ﻃﺎﻋﺔ ﻛﻮﺍﺟﺐ ﻣﺜﻠﻪ ﺍﻟﻤﻨﺪﻭﺏ ﺃﻭ ﺃﻥ ﻳﻔﻌﻞ ﻣﻌﺼﻴﺔ ﺃﻭ‬ ‫ﻣﻜﺮﻭﻫﺎ ﻭﻗ ﺘﺎ ﻣﺎ ﺛﻢ ﺃﻛﺮﻩ ﻋﻠﻰ ﺍﻟﺤﻨﺚ ﻟﺰﻣﻪ؛ ﺃﻱ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺤﻨﺚ؛ ﺇﺫ ﻟﻢ ﻳﻈﻠﻤﻪ‬ ‫‬ ‫ﻣﻜﺮﻫﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻗﺪ ﻇﻠﻤﻪ ﻓﻲ ﺍﻟﻤﻨﺪﻭﺏ ﻭﺍﻟﻤﻜﺮﻭﻩ؛ ﻷﻥ ﻟﻪ ﺗﺮﻙ ﺍﻟﻤﻨﺪﻭﺏ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﻌﻞ ﺍﻟﻤﻜﺮﻭﻩ ﻟﻢ ﻳﺄﺛﻢ ﻓﻼ ﻳﺤﻨﺚ ﻓﻴﻬﻤﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﻓﻲ ﺍﻟﻤﻜﺮﻭﻩ‪ .‬ﻭﺇﻥ ﺃﻛﺮﻫﻪ ﺑﻴﻤﻴﻦ ﻋﻠﻰ ﻓﻌﻞ ﻣﻌﺼﻴﺔ؛ ﺃﻱ‬ ‫ﺃﻛﺮﻫﻪ ﻋﻠﻰ ﺃﻥ ﻳﺤﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﻣﻌﺼﻴﺔ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻗﻞ‪» :‬ﻭﺍﷲ ﻷﺷﺮﺑﻦ‬ ‫ﺍﻟﺨﻤﺮ«‪ ،‬ﺛﻢ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﺇﻥ ﻟﻢ ﻳﺤﻠﻒ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﺑﻴﺖ ﻣﻦ ﺃﻥ ﺗﺤﻠﻒ ﻋﻠﻰ‬ ‫ﺃﻥ ﺗﻔﻌﻠﻬﺎ ﻓﺎﻓﻌﻠﻬﺎ ﻛﺸﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻓﻴﺤﻠﻒ ﺃﻥ ﻳﺸﺮﺏ ﻟﻴﺨﻠﻲ ﺳﺒﻴﻠﻪ ﻭﻟﻢ ﻳﺠﺪ‬ ‫ﻧﺠﺎﺓ ﺇﻻ ﺑﺤﻠﻒ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻓﺤﻠﻔﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺤﻨﺚ‪ ،‬ﺃﻭ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺤﻠﻒ؛ ﺃﻱ‪ :‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺤﻨﺚ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﻭﻟﻮ‬ ‫ﺣﻠﻒ‪ ،‬ﺃﻭ ﺫﻟﻚ ﺍﻟﻤﻌﻠﻮﻡ ﻣﻦ ﺗﺮﻙ ﺃﻭ ﻓﻌﻞ‪ ،‬ﻭﺟﻤﻠﺔ ﻟﻢ ﻳﻠﺰﻣﻪ ﺟﻮﺍﺏ »ﺇﻥ«‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻳﻘﺪﺭ ﻣﺜﻠﻪ ﻟﻠﺜﺎﻧﻴﺔ ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﻨﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺷﺮﻃﻬﺎ ‬ ‫ﺑﺪﻻ‬ ‫ﺍﺷﺘﻤﺎﻟ ‪‬ﻴﺎ ﻣﻦ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺷﺮﻃﻬﺎ ﻛﺎﻥ ﺍﻟﺠﻮﺍﺏ ﻟﻸﻭﻟﻰ ﻋﻠﻰ ﻃﺮﻳﻖ ﺭﻋﺎﻳﺔ ﺍﻟﻤﺒﺪﻝ‬ ‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﻟﻠﺜﺎﻧﻴﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺭﻋﺎﻳﺔ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﻻ ﺟﻮﺍﺏ ﻟﻸﺧﺮﻯ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﺃﺟﻌﻞ‬ ‫ﺟﻮﺍﺑﺎ ﻟﻸﻭﻟﻰ ﻟﻌﺪﻡ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻔﺎﺀ؛‬ ‫‬‫ﺍﻟﺠﻮﺍﺏ ﻟﻠﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻤﺠﻤﻮﻉ‬ ‫ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻘﻬﻮﺭ ﻋﻘﺪ ﻭﻻ ﻋﻬﺪ«)‪ ،(١‬ﻓﻤﻦ ﻋﺎﻫﺪ ﻓﻲ ﺷﻲﺀ ﻋﻠﻰ ﻗﻬﺮ‬ ‫ﺗﺴﻠﻴﻤﺎ ﻓﻲ‬ ‫‬‫ﺑﻴﻌﺎ ﺃﻭ ﺷﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﺭﻫ ﻨﺎ ﺃﻭ‬ ‫ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻋﻘﺪ ﺑﻘﻬﺮ ‬ ‫ﻧﻜﺎﺣﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻭﻟﻴﺘﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﻠﻴﺲ ﺫﻟﻚ ﺑﻤﻨﻌﻘﺪ‪ ،‬ﻭﺍﻷﻭﻟﻰ‬ ‫‬‫ﺣﻖ ﻟﻪ ﺃﻭ‬ ‫ﻟﻪ ﺇﻥ ﻗﻬﺮ ﻋﻠﻰ ﻋﻘﺪ ﻧﻜﺎﺡ ﻭﻟﻴﺘﻪ ﺃﻥ ﻳﻌﻘﺪﻩ ﻋﻠﻰ ﺭﺿﻰ ﻣﻦ ﻗﻠﺒﻪ؛ ﻟﺌﻼ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪266‬‬ ‫ﻗﻬﺮﺍ‪ :‬ﻗﺪ ﺗﺰﻭﺟﺖ ﻓﻼ ﻧﺎ ﻭﻳﻌﻄﻴﻬﺎ‬ ‫ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻪ؛ ﺑﺄﻥ ﻳﻘﻮﻝ ‬ ‫ﻭﻟﻴﻬﺎ ﻟﻪ‪ ،‬ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺮﺿﻰ ﻣﻦ ﻗﻠﺒﻪ ﻟﻴﺘﻴﺴﺮ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﻤﺒﺎﺷﺮﺓ)‪.(١‬‬ ‫‪ ٣٧٥‬اﻹاه وأ‪v‬ه ‪ (B‬اﻷ ن‪:‬‬ ‫ﺣﺬﺭﺍ ﻣﻦ ﻗﺘﻞ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬ ‫ ﺇﺫﺍ ﺃﻛﺮﻩ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﺣﻠﻒ ﻋﻨﻪ ﺗﻘﻴﺔ ‬ ‫‬ ‫ﻣﺒﻄﻼ‪.‬‬ ‫ﻣﻈﻠﻮﻣﺎ ﺃﻡ ﻻ‪ ،‬ﻣﺤ ‪‬ﻘﺎ ﻓﻲ ﺣﻠﻔﻪ ﺃﻭ‬ ‫‬‫ﻓﻼ ﻳﺤﻨﺚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫‬ ‫ﻣﺒﻄﻼ‪ ،‬ﻭﺗﺴﻊ ﺍﻟﺘﻘﻴﺔ ﻭﻟﻮ ﻋﻦ ﺿﺮﺑﺔ ﺃﻭ ﺿﺮﺑﺘﻴﻦ ﻓﻲ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﻞ ﻗﻮﻝ ﻻ ﻓﻲ ﻓﻌﻞ ﻣﺎ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﻦ ﺃﺟﺎﺯ ﺍﻟﺘﻘﻴﺔ ﻣﻦ ﺍﻟﻘﺘﻞ ﺑﺈﻓﻄﺎﺭ ﻓﻲ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﺃﻭ ﺑﺠﻤﺎﻉ ﺯﻭﺟﺘﻪ ﺃﻭ ﺳﺮﻳﺘﻪ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺑﺄﻛﻞ ﻣﺎ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﻓﻲ ﻏﻴﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ‬ ‫ﺑﺸﺮﺏ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﺑﺄﻛﻞ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﻏﻴﺮﻩ ﻟﻤﺎ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﻟﻠﻤﻀﻄﺮ ﺑﺠﻮﻉ ﺃﻭ‬ ‫ﺑﺸﺮﺏ ﺧﻤﺮ‪.‬‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ ﻻ ﻳﺰﻧﻲ ﺃﻭ‬ ‫‬‫ﺧﻤﺮﺍ ﺃﻭ ﻻ ﻳﺄﻛﻞ‬ ‫‬‫ﻓﻤﻦ ﺣ ﻠﻔﻪ ﺟﺒﺎﺭ ﺑﻄﻼﻕ ﺃﻻ ﻳﺸﺮﺏ‬ ‫ﻧﻔﺴﺎ ﺑﻈﻠﻢ ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﻣﺤﺮﻡ ﺷﺮ ﻋﺎ ﺛﻢ ﺃﺟﺒﺮ ﻋﻠﻰ ﻓﻌﻠﻪ ﺃﺛﻢ ﺇﻥ ﻓﻌﻠﻪ‪،‬‬ ‫ﻻ ﻳﻘﺘﻞ ‬ ‫ﻭﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺰﻧﻰ ﻋﻠﻰ ﻣﻦ ﺃﻛﺮﻩ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺇﻥ ﺃﺧﺒﺮ ﺍﻟﺠﺒﺎﺭ‬ ‫ﺑﻴﻤﻴﻨﻪ ﻓﺄﻛﺮﻫﻪ ﻋﻠﻰ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﻘﻂ ﻋﻨﻪ ﺇﻥ ﺃﺧﺒﺮﻩ ﺑﻴﻤﻴﻨﻪ ﺍﻟﺘﻲ ﺣﻠﻒ‬ ‫ﻋﻠﻴﻬﺎ ﻓﺄﻛﺮﻫﻪ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺒﺮﻩ ﺑﻬﺎ ﻭﺇﻥ ﺑﻨﺴﻴﺎﻥ ﺃﻭ ﺃﺧﺒﺮﻩ ﺑﺄﻏﻠﻆ ﻣﻨﻬﺎ ﺃﻭ‬ ‫ﺩﻭﻧﻬﺎ ﺃﻭ ﻗﺎﻝ ﻟﻪ‪ :‬ﺣﻠﻔﺖ ﻭﻟﻢ ﻳﺴ ‪‬ﻢ ﻳﻤﻴﻨﻪ ﻓﺄﻛﺮﻫﻪ ﺣﻨﺚ ﺇﻥ ﻓﻌﻞ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ‬ ‫ﻳﻤﻴﻨﻪ ﺍﻟﺘﻲ ﺣﻠﻒ ﺑﻬﺎ ﻋﻦ ﻃﺎﻋﺔ ﺃﻭ ﻣﻌﺼﻴﺔ ﺃﻭ ﻋﻦ ﺣﻼﻝ ﺃﻭ ﺣﺮﺍﻡ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ؛‬ ‫ﻓﻜﻞ ﻓﻌﻞ ﺟﺎﺯ ﺍﻟﺤﻠﻒ ﻋﻠﻴﻪﻛﻤﺤﺮﻡ ﺃﻭ ﻣﺒﺎﺡ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﺃﻭ ﻭﺍﺟﺐ ﺃﻭ‬ ‫ﻣﻨﺪﻭﺏ ﺃﻥ ﻳﻔﻌﻞﺛﻢ ﺃﻛﺮﻩ ﺍﻟﺤﺎﻟﻒ ﻋﻠﻰ ﺣﻨﺚ ﺑﻌﺪ ﺇﺧﺒﺎﺭﻩ ﻟﻤﻜﺮﻫﻪ ﺑﻴﻤﻴﻨﻪ‬ ‫ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﻓﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥٣/٤‬‬ ‫‪267‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ ٣٧٦‬اﻹ‪ >2‬ر‪:‬‬ ‫ﻛﻞ ﻣﺒﺎﺡ ﻃﻠﺐ ﻣﻨﻪ ﻓﻌﻠﻪ ﺑﺈﺟﺒﺎﺭ؛ ﻛﻤﻦ ﻃﻠﺒﻪ ﺟﺒﺎﺭ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﻣﺎﻟﻪ‪،‬‬ ‫ﺃﻭ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻻ ﻳﻠﺰﻣﻪ ﻭﺃﻛﺮﻫﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ﻧﺠﺎﺓ ﺇﻻ ﺑﻪﺃﻱ‪ :‬ﺇﻻ ﺑﺎﻟﻔﻌﻞ‪،‬‬ ‫ﺃﻭ ﺇﻻ ﺑﺎﻟﺤﻠﻒﻓﺤﻠﻒ ﺃﻧﻪ ﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻃﻠﺐ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪،‬‬ ‫ﺃﻭ ﺃﻧﻪ ﺳﻴﻔﻌﻞ ﺫﻟﻚ؛ ﻟﻢ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﺍﻟﺬﻱ ﻋﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﺍﻟﺤﻨﺚ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺑﺎﺡ ﺍﷲ ﻟﻪ ﺑﻜﺮﻣﻪ ﻓﻲ ﻗﻮﻟﻪ ‪V U T S ﴿ : 4‬‬ ‫‪] ﴾ X W‬ﺍﻟﻨﺤﻞ‪ ،[١٠٦ :‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺑﻠﺴﺎﻧﻪ‬ ‫ﻓﻘﻂ ﻓﺄﻭﻟﻰ ﺃﻥ ﻻ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﻭﻗﻬﺮ ﻋﻠﻴﻪ‪{ z ﴿ ،‬‬ ‫| } ~ ﮯ ¡ ﴾ ]ﺍﻟﺤﺞ‪ ،[٧٨ :‬ﻭﻗﺪ ﺃﺑﺎﺡ ﺍﷲ ﻟﻪ ﺟﺤﻮﺩﻩ؛ ﺃﻱ‪ :‬ﺟﺤﻮﺩ‬ ‫ﻣﺎ ﻃﻠﺒﻪ ﻣﻨﻪ ﻭﺍﻟﺤﻠﻒ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺇﻥ ﻟﻢ ﻳﺤﻠﻒ ﺿﺮﺑﻪ ﺃﻭ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻮﺟﺐ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪:‬‬‫‪ 3$B ` ٣٧٧‬‬ ‫أا ‪2 )t‬‬ ‫ﺃﻣﺮﺍ ﻏﻴﺮ ﺟﺎﺋﺰ؛ ﻛﺸﺘﻢ ﺑﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﺸﺘﻢ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻐﻴﺮ‬ ‫ﻭﻣﻦ ﻓﻌﻞ ‬ ‫ﺍﻟﺠﺒﺎﺭ‪ ،‬ﻓﺤ ﻠﻔﻪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺫﻟﻚ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﺘﻢ ﻟﻐﻴﺮﻩ ﻓﺤ ﻠﻔﻪ‬ ‫ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺫﻟﻚ ﻟﻢ ﻳﺤﻨﺚ ﺇﻥ ﻛﺎﻥ ﻳﻌﺎﻗﺒﻪ ﺇﻥ ﺃﻗﺮﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺤﻠﻒ ﺑﺄﻛﺜﺮ ﻣﻤﺎ‬ ‫ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺫﻧﺒﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺘﻢ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺟﻠﺪﺍ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺃﻭ‬‫‬ ‫ﻧﻜﺎﻻ ﺃﻭ ‬‫ﺗﻌﺰﻳﺮﺍ ﺃﻭ‬ ‫‬‫ﺃﺩﺑﺎ ﺃﻭ‬ ‫ﺑﻘﺪﺭﻩ ﻣﻦ ﻋﺪﺩ ﺍﻟﻀﺮﺑﺎﺕ ‬ ‫ﻗﺼﺎﺻﺎ ﺑﻤﺜﻞ ﻣﺎ ﻓﻌﻞ‪ ،‬ﺃﻭ ﺑﻤﺎ ﻳﺤﺘﻤﻠﻪ ﺫﻧﺒﻪ؛ ﻛﺈﺧﻼﺩ‬ ‫‬‫ﺭﺟﻤﺎ ﺃﻭ‬ ‫‬‫ﻗﻄﻌﺎ ﻟﻠﻴﺪ ﺃﻭ‬ ‫‬ ‫ﻓﻲ ﺳﺠﻦ ﺑﻘﺪﺭ ﺫﻧﺒﻪ‪ ،‬ﺃﻭ ﺗﻀﻤﻴﻦ ﻣﺎ ﺃﻓﺴﺪ ﻓﻲ ﻣﺎﻝ ﺃﻭ ﺑﺪﻥ ﺑﻤﺜﻞ ﻣﺎ ﺃﻓﺴﺪ؛‬ ‫ﺣﻨﺚ ﺇﻥ ﺣﻠﻒ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٥٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪268‬‬ ‫‪ ٣٧٨‬ا")‪' E‬ه‪:‬‬ ‫ﺿﺮﺑﺎ ‬ ‫ﻋﻨﻴﻔﺎ ﺃﻭ ﻣﻜ ﺜﺎ‬‫‬‫ ﻳﺠﻮﺯ ﻟﻠﻤﻜﺮﻩ ﺃﻥ ﻳﺄﺧﺬ ﺑﺎﻟﺘﻘﻴﺔ ﺇﻥ ﺧﺎﻑ ‬ ‫ﻗﺘﻼ ﺃﻭ‬ ‫‬ ‫ﻃﻮﻳﻼ ﻓﻲ ﺳﺠﻦ ﺃﻭ ﻣﺜﻠﻪ؛ ﻛﻘﻄﻊ ﺃﻧﻤﻠﺔ ﺃﻭ ﺣﻠﻖ ﻟﺤﻴﺔ ﻭﻓﻘﺄ ﻋﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺸﺎﺭ ﻋﻠﻴﻪ ﺑﺴﻴﻒ ﺃﻭ ﺳﻮﻁ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﺇﺫﺍ ﺭﻓﻊ‬ ‫ﺍﻟﺴﻴﻒ ﺃﻭ ﺍﻟﺴﻮﻁ ﻭﺃﺷﺎﺭ ﺑﻪ ﻻ ﻳﺮﺩﻩ ﺣﺘﻰ ﻳﻘﻀﻲ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﺧﺎﻑ ﺫﻟﻚ ﺃﻋﻄﻰ‬ ‫ﺍﻟﺠﺒﺎﺭ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻳﻌﻘﺪ ﺧﻼﻓﻪ ﻓﻲ ﻗﻠﺒﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻓﻌﻞ ﺇﻥ ﺃﺟﺎﺯ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺘﻘﻴﺔ ﺑﻪ‪.‬‬ ‫ ﻭﻋﻦ ﺑﻌﺾ‪ :‬ﻣﺎ ﻣﻦ ﻛﻠﻤﺔ ﺗﺮﻓﻊ ﺿﺮﺑﺔ ﺃﻭ ﺿﺮﺑﺘﻴﻦ ﺇﻻ ﺃﻗﻮﻟﻬﺎ‪.‬‬ ‫ﺩﻓﻌﺎ ﻟﻀﺮ ﻣﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺟﻠﺒﺎ ﻟﻠﻨﻔﻊ ﺃﻭ ‬ ‫ ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺍﻟﺘﻜﻠﻢ ﺑﺘﺮﺣﻢ ﺍﻟﻜﺎﻓﺮ ‬ ‫ﺇﺫﺍ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻻ ﻟﺘﻜﺎﺛﺮ ﺑﺸﺮﻁ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻤﻌﺎﺭﻳﺾ ﻓﻲ ﻛﻼﻣﻪ)‪.(١‬‬ ‫‪ ٣٧٩‬اﻹاه ‪ .'/‬ا>)‪:E$‬‬ ‫ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺒﻴﻌﺔ‪ :‬ﺍﻹﺫﻋﺎﻥ ﻟﻠﺴﻠﻄﺎﻥ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ؛ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺆﺧﺬ ﺭﺟﻞ‬ ‫ﻣﻦ ﺳﻮﻕ ﺃﻭ ﻣﻨﺰﻝ ﺃﻭ ﺧﺎﺭﺟﻪ ﺃﻭ ﻃﺮﻳﻖ‪ ،‬ﻓﻤﺎ ﻟﻢ ﻳﺸﺮﻉ ﻓﻲ ﺍﻟﻀﺮﺏ ﻻ ﻳﺴﻌﻪ ﺃﻥ‬ ‫ﻳﺤﻠﻒ ﺑﻤﺎ ﺃﻛﺮﻩ ﻋﻠﻴﻪ ﺃﻭ ﻳﻘﺮ ﺑﻪ‪ ،‬ﻭﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻀﺮﺏ ﻳﻘﺼﺪ ﺑﻪ ﺭﻓﻊ ﺍﻟﺴﻮﻁ ﺃﻭ‬ ‫ﺍﻟﺴﻴﻒ ﻟﻴﻬﻮﻱ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻠﻔﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺍﻹﻋﺘﺎﻕ ﻭﺧﺎﻑ ﺇﻥ ﻟﻢ‬ ‫ﻣﺮ ﺃﻭ ﺿﺮﺑﺔ ﺃﻭ ﺿﺮﺑﺘﻴﻦ ﻋﻠﻰ ﻗﻮﻟﻪ ﺟﺎﺯ ﻟﻪ ﺍﻟﺤﻠﻒ ﺑﻬﻤﺎ‪،‬‬ ‫ﻳﺤﻠﻒ ﺃﻥ ﻳﻔﻌﻞ ﺑﻪ ﻣﺎ ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺃﻛﺮﻫﻪ ﻋﻠﻴﻬﻤﺎ ﺑﻼ ﺗﺤﻠﻴﻒ ﺟﺎﺯ ﻟﻪ ﺍﻟﻨﻄﻖ ﺑﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻘﻌﺎﻥ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ ﻭﻻ ﻳﺤﻨﺚ ﺇﻥ ﻓﻌﻞ ﺃﻱ ﺣﻠﻒ ﺑﻌﺪ ﺷﺮﻭﻉ ﻓﻴﻪ‪ ،‬ﻭﻳﺤﻨﺚ ﺇﻥ ﻓﻌﻞ ﻗﺒﻠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ ﺍﻷﻭﻟﻰ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٠/٤‬‬ ‫‪269‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﻧﻮﺩﻱ ﻓﻲ ﺍﻟﻨﺎﺱ‪ :‬ﺗﻌﺎﻟﻮﺍ ﻟﻠﺒﻴﻌﺔ ﻓﺬﻫﺐ ﻓﺤ ﻠﻔﻪ ﺍﻟﺠﺒﺎﺭ ﻟﺰﻣﻪ ﻣﺎ ﺣﻠﻒ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﻧﺎﺩﻯ‪ :‬ﻣﻦ ﻟﻢ ﻳﺠﺊ ﻋﺎﻗﺒﺘﻪ ﺑﻘﺘﻞ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‬ ‫ﺟﺎﺯ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ ﻭﺍﻟﺘﻘﻴﺔ‪ ،‬ﻭﻻ ﺣﻨﺚ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺣﺒﺴﻮﺍ ﻓﺠﻌﻞ ﻳﺤﻠﻔﻬﻢ‬ ‫ﻓﻜﺎﻧﻮﺍ ﻳﻨﻌﻤﻮﻥ ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺭﺟﻞ ﺑﺎﻟﺒﻴﻌﺔ ﻓﺄﻭﻣﺄ ﺑﺮﺃﺳﻪ ﻳﺮﻳﻬﻢ ﺍﻟﺮﺿﻰ ﻟﻢ‬ ‫ﻳﺤﻨﺚ)‪.(١‬‬ ‫‪ ٣٨٠‬ﻻ ‪  Y7‬اﻹاه‪:‬‬ ‫ ﺇﻥ ﻫﺪﺩ ﺍﻟﺤﺎﻟﻒ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻤﺎ ﻳﻌﺎﻗﺒﻪ ﺍﻟﺠﺒﺎﺭ ﻓﺤﻠﻒ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺑﺮﺯ ﺍﻟﺴﻴﻒ ﺃﻭ ﺍﻟﺴﻮﻁ ﻭﻫﺪﺩﻩ ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ‬ ‫ﻋﺎﺩﺓ ﺍﻟﺠﺒﺎﺭ ﺍﻷﺧﺬ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﻀﺮﺏ ﻭﻻ ﻳﺪﺭﻱ ﺑﻤﺎ ﻳﻌﺎﻗﺐ ﻓﺤﻠﻒ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ‬ ‫ﻋﺮﻑ ﺃﻧﻪ ﻳﻘﺘﻞ ﺃﻭ ﻳﻌﺎﻗﺐ ﻭﻟﻮ ﺑﺎﻟﻤﺎﻝ ﻓﺤﻠﻒ ﻭﻟﻮ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﻖ ﻟﻢ ﻳﺤﻨﺚ‪.‬‬ ‫ﺟﺒﺎﺭﺍ ﻋﺎﻗﺐ ﻏﻴﺮﻩ ﻭﺭﺑﻤﺎ ﺳﻠﻢ ﻣﻨﻪ ﺳﺎﻟﻢ ﻓﺤﻠﻒ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ‬ ‫ﻟﻢ ﻳﺤﻨﺚ‪ ،‬ﻭﻣﻦ ﺃﻭﻋﺪﻩ ﺟﺎﺋﺮ ﺑﺴﻮﻁ ﺃﻭ ﺳﻮﻃﻴﻦ ﻭﻫﻮ ﻳﺘﺄﻟﻢ ﺑﺬﻟﻚ ﻭﻟﻜﻦ ﻳﺤﺘﻤﻠﻪ‬ ‫ﻓﺤﻠﻒ ﻟﻪ ﻓﻬﻞ ﻳﺤﻨﺚ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪.‬‬ ‫ﻭﺍﺣﺪﺍ ﻭﻟﻢ ﻳﺘﻮﻋﺪﻭﻩ‬ ‫‬‫ ﻭﺇﻥ ﻗﺎﻝ ﺃﻋﻮﺍﻧﻪ‪ :‬ﻃﻠﻖ ﺍﻣﺮﺃﺗﻚ‪ ،‬ﻓﺄﺑﻰ‪ ،‬ﻓﻀﺮﺑﻮﻩ ﺳﻮﻃ ﺎ‬ ‫ﻓﻄﻠﻘﻬﺎ ﻟﻢ ﻳﺤﻨﺚ؛ ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﻣﺘﻰ ﻳﺘﺮﻛﻮﻧﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺭﺃﻯ ﺗﺮﻛﻮﺍ ﻣﺜﻠﻪ ﻋﻠﻰ‬ ‫ﺿﺮﺑﺔ ﻓﻄﻠﻖ ﻫﻮ ﺣﻨﺚ ﺇﻥ ﻛﺎﻥ ﻳﺤﺘﻤﻠﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ﻭﺇﻥ ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﺠﺎﺋﺮ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻣﻊ ﻋﻠﻤﻪ ﺑﺄﻧﻪ ﻳﺤﻠﻔﻪ ﺣﻨﺚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﻌﻠﻢ ﺑﻪ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻭﺇﻥ ﺫﻫﺐ ﺇﻟﻰ ﻣﻤﻠﻜﺘﻪ ﻟﺤﺎﺟﺔ ﻭﻗﺪ ﻋﻠﻢ ﺑﺘﺤﻠﻴﻔﻪ‬ ‫ﺃﻭ ﻟﻐﻴﺮ ﺣﺎﺟﺔ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﺃﻭ ﻛﺎﻥ ﻋﻨﺪﻩ ﻻ ﻳﺤﻠﻔﻪ ﺣﻨﺚ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﻒ ﺍﻹﻧﺴﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٦٠/٤‬ ‪.[٣٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪270‬‬ ‫ﺑﻤﺎ ﻟﻢ ﻳﻄﻠﺒﻪ ﺍﻟﺠﺒﺎﺭ ﺣﻨﺚ‪ ،‬ﻭﺇﻥ ﺣﻠﻔﻪ ﻋﻠﻰ ﻏﻴﺮ ﻧﻔﺲ ﻏﻴﺮﻩ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ‬ ‫ﺑﺎﻟﻄﻼﻕ ﻭﻗﻊ؛ ﺇﺫ ﻻ ﻳﺘﻘﻲ ﻋﻦ ﻏﻴﺮﻩ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺑﻠﻔﻆ ﺍﻟﻜﻔﺮ ﺇﻻ ﻓﻲ ﻭﻟﺪﻩ‬ ‫ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﻻ ﻳﺴﻊ ﺍﻟﺘﻘﻴﺔ ﻓﻲ ﺍﻟﻌﺮﺽ)‪.(١‬‬ ‫‪ ٣٨١‬ا))` ‪ E)V .'/‬ا‪:#'L‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺑﻨﻔﺴﻪ ﺑﺤﻀﺮﺓ ﺟﺎﺋﺮ ﺣﺎﻣﻞ ﻋﻠﻴﻪ ﺑﻼ ﺗﺤﻠﻴﻒ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺣﻠﻒ‬ ‫ﺑﺘﺤﻠﻴﻒ ﺟﺎﺋﺮ؛ ﻓﻠﻪ ﻣﺎ ﻧﻮﺍﻩ ﻓﻲ ﺣﻠﻔﻪ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﻓﻲ‬ ‫ﺗﺤﻠﻴﻒ ﺍﻟﺠﺎﺋﺮ ﺇﻥ ﻇﻠﻤﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻈﻠﻤﻪ ﻓﺎﻟﻨﻴﺔ ﻟﻠﺠﺎﺋﺮ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﺑﺤﺎﻛﻢ ﻋﺪﻝ‬ ‫ﺟﺎﺋﺮﺍ ﺃﻭ ﺑﺈﻣﺎﻡ ﻋﺪﻝ؛ ﻓﺎﻟﻨﻴﺔ ﻟﻤﺴﺘﺤﻠﻔﻪ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﻓﻲ ﺗﺤﻠﻴﻒ ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﻧﻔﺴﻪ‬ ‫ﺃﻳﻀﺎ ﻧﻴﺔ ﺍﻟﺨﺼﻢ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻴﻤﻴﻦ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺃﻭﻟﻰ‬ ‫ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻫﻲ ‬ ‫ﻟﺤﺪﻳﺚ‪» :‬ﻳﻤﻴﻨﻚ ﻋﻠﻰ ﻣﺎ ﻳﺼﺪﻗﻚ ﻋﻠﻴﻪ ﺻﺎﺣﺒﻚ«)‪ ،(٢‬ﻓﺈﻥ ﺍﻟﺼﺎﺣﺐ ﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ‬ ‫ﺍﻟﺨﺼﻢ ﻻ ﻧﺤﻮ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻻ ﺗﻨﻔﻌﻪ ﻧﻴﺘﻪ ﺃﻥ ﻟﻢ ﻳﻈﻠﻢﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ؛ ﺃﻱ‪ :‬ﻷﻥ‬ ‫ﻟﻢ ﻳﻈﻠﻤﻪ؛ ﻷﻥ ﺍﻟﺤﻜﻢ ﺑﺤﺴﺐ ﺍﻟﻈﺎﻫﺮ ﺣﻖ‪ ،‬ﻭﻟﻮ ﺣﺎﻟﻒ ﻣﺎ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪،‬‬ ‫ﻗﺎﻝ ﮊ‪» :‬ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺘﺤﻠﻒ«)‪ ،(٣‬ﻭﻗﺎﻝ ﮊ‪» :‬ﻳﻤﻴﻨﻚ ﻋﻠﻰ ﻣﺎ ﻳﺼﺪﻗﻚ‬ ‫ﻋﻠﻴﻪ ﺻﺎﺣﺒﻚ«)‪(٤‬؛ ﺃﻱ‪ :‬ﻳﻤﻴﻨﻚ ﻭﺍﻗﻊ ﻋﻠﻴﻚ ﻻ ﺗﺆﺛﺮ ﻓﻴﻪ ﺍﻟﺘﻮﺭﻳﺔ‪.‬‬ ‫ ﻗﺎﻝ ﺍﻟﻄﻴﺒﻲ‪ :‬ﻗﺎﻝ ﻋﻴﺎﺽ‪ :‬ﻭﻫﻮ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﺳﺘﺤﻼﻑ ﺍﻟﻘﺎﺿﻲ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻳﺠﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺤﻠﻒ ﻟﺼﺎﺣﺒﻚ ﻋﻠﻰ ﻣﺎ ﻳﺼﺪﻗﻚ ﺑﻪ ﺇﺫﺍ‬ ‫ﺣﻠﻔﺖ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻇﻠﻤﻪ ﺍﻟﺨﺼﻢ ﻭﻛﺎﻥ ﺍﻟﺤﻖ ﻟﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﻓﻠﻪ ﻧﻴﺘﻪ)‪.(٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٢/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻳﻤﻴﻦ ﺍﻟﺤﺎﻟﻒ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺘﺤﻠﻒ‪ ،‬ﺡ)‪.(١٦٥٣‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ‪ ،‬ﺡ)‪.(٢١/١٦٥٣‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٦٣/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٠٢/٤‬‬ ‫‪271‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻋﻦ ﺃﺻﺤﺒﺎﻧﺎ ﺃﻥ ﺍﻟﺮﻋﺎﻳﺔ ﺗﺠﺮﻱ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪ :‬ﻋﻠﻰ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺘﺴﻤﻴﺔ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻴﻤﻴﻦ ﺗﺠﺮﻱ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﻌﺎﻥ‪ :‬ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺘﺴﻤﻴﺔ‬ ‫ﻭﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﻨﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺣﺴﻦ)‪.(١‬‬ ‫‪ `) ٣٨٢‬ا‪ 3Z‬وا ‪1‬ن‪:‬‬ ‫ ﻻ ﻳﻤﻴﻦ ﻋﻠﻰ ﻃﻔﻞ ﻭﻣﺠﻨﻮﻥ ﻋﻨﺪ ﻛﺜﻴﺮ ﻭﻟﻮ ﺣﻨ ﺜﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﺇﻓﺎﻗﺔ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻻ ﺗﻠﺰﻡ ﺻﺒ ‪‬ﻴﺎ ﺣﻠﻒ ﺇﺫﺍ ﻛﺎﻥ ﺻﺒ ‪‬ﻴﺎ ﻭﺣﻨﺚ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‬ ‫ﻛﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻨﺚ ﺑﻌﺪ ﺑﻠﻮﻍ ﻟﺰﻣﺘﻪ‪.‬‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ ﺇﻥ ﺣﻨﺚ ﺑﻌﺪ ﺍﻹﻓﺎﻗﺔ ﻻ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻔﺎﺭﺓ ﺗﻠﺰﻡ ﺑﺎﻟﻌﻘﺪ‪،‬‬ ‫ﻭﺍﻟﺤﻨﺚ ﻭﺍﻟﻌﻘﺪ ﻣﻨﻬﻤﺎ ﻟﻴﺲ ﺑﺸﻲﺀ)‪.(٢‬‬ ‫‪ `) ٣٨٣‬ا‪ !>$‬وا‪U‬ك‪:‬‬ ‫ﻋﺒﺪﺍ ﺣﻨﺚ ﺑﻌﺪ ﻋﺘﻖ؛ ﻛﻤﺸﺮﻙ ﺣﻨﺚ ﺑﻌﺪ ﺇﺳﻼﻡ ﻭﻋﺪﻡ ﻟﺰﻭﻣﻬﺎ‪،‬‬ ‫ﻭﻻ ﺗﻠﺰﻡ ‬ ‫ﺟﺐ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﺿﻌﻔﻪ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻤﺸﺮﻙ ﻋﻨﺪ ﺑﻌﺾ؛ ﻷﻥ ﺍﻹﺳﻼﻡ ‬ ‫ﺑﻌﺾ؛ ﻷﻧﻪ ﻟﻴﺲ ﺟﺒ‪‬ﺎ ﻟﻠﻌﻘﺪ ﺍﻟﺠﺎﺋﺰ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻟﺰﻭﻣﻬﺎ ﻓﻲ ﺍﻟﻌﺒﺪ؛ ﻷﻧﻪ ﻣﻜﻠﻒ‪،‬‬ ‫ﻓﻠﻮ ﻓﻌﻞ ﻛﺒﻴﺮﺓ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻳﺆﺩﻳﻬﺎ ﺇﺫﺍ ﻋﺘﻖ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺟﻨﻰ ﻣﺎ ﻓﻮﻕ ﺭﻗﺒﺘﻪ ﺑﻼ ﺃﻣﺮ‬ ‫ﻣﻦ ﺳﻴﺪﻩ ﻓﻌﻠﻴﻪ ﻣﺎ ﻓﻮﻕ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﺳﺒﺐ ﺍﻟﺨﻼﻑ‪ :‬ﻫﻞ ﺗﺠﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﺤﻨﺚ؟‬ ‫ﻣﻌﺎ؟ ﻓﻤﻦ ﻗﺎﻝ ﺑﺎﻟﺤﻨﺚ ﺃﻟﺰﻣﻬﻢ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻬﻤﺎ ﻟﻢ‬ ‫ﺃﻭ ﺑﺎﻟﻌﻘﺪ ﻭﺍﻟﺤﻨﺚ ‬ ‫ﻳﻠﺰﻣﻬﻢ؛ ﺇﺫ ﺍﻟﻌﻘﺪ ﻭﻗﻊ ﺣﻴﻦ ﻻ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻜﻔﺎﺭﺓ ﺗﺠﺐ ﺑﺎﻟﻌﻘﺪ‬ ‫ﺟﻤﻴﻌﺎ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺃﻧﻬﺎ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺤﻨﺚ ﺑﻼ ﻋﻘﺪ ﻳﻤﻴﻦ‪.‬‬ ‫‬‫ﻭﺍﻟﺤﻨﺚ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٦٣/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٠٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪272‬‬ ‫ﻭﻻ ﺗﻠﺰﻡ ﺍﻟﻜﻔﺎﺭﺓ ﺑﻼ ﺣﻨﺚ‪ ،‬ﺑﻞ ﺗﺠﺐ ﻣﻊ ﻭﺟﻮﺩ ﻋﻘﺪ ﻭﺣﻨﺚ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺗﺠﺐ ﻟﺬﺍﺗﻪ‪ ،‬ﻫﻞ ﻟﺬﺍﺕ ﺍﻟﺤﻨﺚ ﺃﻭ ﻟﺬﺍﺗﻪ ﻭﺫﺍﺕ ﺍﻟﻌﻘﺪ؟‬ ‫ﺟﺐ ﻟﻤﺎ ﻗﺒﻠﻪ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻋﺪﻡ ﺍﻟﺤﻨﺚ؛ ﻷﻥ ﺍﻹﺳﻼﻡ ‪‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻤﺸﺮﻙ ‬ ‫ﻣﻦ ﻋﻘﺪ ﻭﺍﻋﺘﻘﺎﺩ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺤﻠﻒ ﺇﻻ ﺑﺈﺫﻥ ﺭﺑﻪ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻭﺣﻨﺚ ﻟﺰﻣﺘﻪ ﻭﺇﻥ ﺑﻼ‬ ‫ﺇﺫﻥ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻜﻔﺮ ﺑﺎﻟﺘﺸﺪﻳﺪ؛ ﺃﻱ‪ :‬ﻻ ﻳﻔﻌﻞ ﻛﻔﺎﺭﺓ ﺇﻥ ﺣﻨﺚ ﺇﻻ ﺑﺈﺫﻥ‬ ‫ﺭﺑﻪ؛ ﺇﺫ ﻻ ﻳﻤﻠﻚ ﻓﻴﻌﺘﻖ ﺃﻭ ﻳﻄﻌﻢ ﻣﻤﺎ ﻣﻠﻚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻤﻠﻚ ﻓﻴﻌﺘﻖ ﺃﻭ ﻳﻄﻌﻢ ﻣﻨﻪ؛ ﻣﺜﻞ ﺃﻥ ﻳﻬﺐ ﻟﻪ ﺃﺣﺪ ﺷﻴ ﺌﺎ ﻭﻟﻮ ﺳﻴﺪﻩ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﻤﻠﻚ ﻓﻴﺜﺒﺖ ﻟﻪ ﺃﻭ ﻳﻜﺴﺐ ﻓﻲ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻣﺜﻼ‪ ،‬ﻭﻗﺪ‬ ‫ﺍﺳﺘﻮﻓﻰ ﺧﺪﻣﺔ ﺳﻴﺪﻩ‪ ،‬ﺃﻭ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ‬ ‫ﻣﺎﻻ ﻣﻦ ﺑﻠﺪﻩ ﺃﻭ ﻏﻴﺮﻫﺎ ﺇﺭﺛﺎ ﻣﻦ ﻭﻟﻴﻪ ﺃﻭ‬ ‫ﺃﺭﺷﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺍﻹﺭﺙ ﺍﻟﻤﺬﻛﻮﺭ؛ ﻷﻥ ﺃﻫﻞ ﺑﻠﺪﻩ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻗﺮﻳﺒﻪ ﺃﻭ ‬ ‫ﺣﺮﺍ ﻭﻳﻮﺭﺛﻮﻧﻪ ﻭﻫﻮ ﺑﺎﻕ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪.‬‬ ‫ﻳﻌﺘﻘﺪﻭﻧﻪ ‪‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺫﻟﻚ ﻛﻠﻪ ﻣﻠﻚ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﻠﻒ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺍﻟﻤﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺮﻕ)‪.(١‬‬ ‫‪ ٣٨٤‬إن ‪ #'7‬ا‪ (>o‬وا‪U‬ك وا‪ !>$‬و‪1W7‬ا‪:‬‬ ‫ﺇﻥ ﺣﻠﻒ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻌﺒﺪ ﻭﺣﻨﺜﻮﺍ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻓﺈﻥ‬ ‫‬‫ﻓﻼ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺸﺮﻙ ﺇﻥ ﺣﻠﻒ ﺑﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺘﻖ ﻭﺣﻨﺚ‬ ‫ﻛﺎﻥ ﻳﺤﺮﻡ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﻟﺰﻣﻪ ﺍﻟﺤﻨﺚ ﻭﺇﻻ ﻓﻼ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٦٤/٤‬ ‪ [٣٦٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٣٩٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٦٦/٤‬ ‪ ،[٣٦٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٩٥/٤‬‬ ‫‪273‬‬‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻠﻔﻆ‬ ‫‪ ٣٨٥‬إن ‪:;  Ed!o (>h #'7‬‬ ‫ ﺇﻥ ﺣﻠﻒ ﺻﺒﻲ ﺑﺼﺪﻗﺔ ﻣﺎﻟﻪ ﺛﻢ ﺣﻨﺚ ﺑﻌﺪ ﻣﺎ ﺑﻠﻎ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪:‬‬ ‫ﻳﻌﺸﺮ ﻣﺎﻟﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺤﺒﻮﺏ‪ :‬ﺍﺑﻦ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻻ ﺗﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﻣﺎ ﺣﻨﺚ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ)‪.(١‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ‬ ‫‪ ٣٨٦‬ا))` اﻻ‪:(B Z$C‬‬ ‫ ﻣﺜﻞ ﻗﻮﻟﻪ‪» :‬ﺑﺎﷲ ﻋﻠﻴﻚ ﻻ ﺗﻔﻌﻞ«‪ ،‬ﻭ»ﺳﺄﻟﺘﻚ ﺑﺎﷲ«‪ ،‬ﺃﻭ »ﺑﺤﻖ ﺍﷲ ﻋﻠﻴﻚ«)‪.(٢‬‬ ‫ ﻻ ﺣﻨﺚ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻻﺳﺘﻌﻄﺎﻓﻲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺍﻟﺤﻨﺚ‪.‬‬ ‫‪ ٣٨٧‬ا'‪ .'/ #‬ا!واب‪:‬‬ ‫ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﺃﻭ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻭ ﺍﻟﻤﺠﺎﻧﻴﻦ ﺃﻧﻬﺎ ﺯﺍﻧﻴﺔ ﺣﻨﺚ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﻘﻊ ﺍﻟﺰﻧﻰ ﻋﻠﻰ ﻣﺄﻣﻮﺭ ﻭﻣﻨﻬﻲ)‪.(٣‬‬ ‫‪ ]L `/ #'7 ` ٣٨٨‬ز!‪:‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﻛﺴﺐ ﺯﻳﺪ ﻓﻜﻞ ﻣﺎ ﻣﻠﻜﻪ ﺯﻳﺪ ﻭﻟﻮ ﺑﺈﺭﺙ ﻛﺴﺐ ﻟﻪ‬ ‫ﻳﺤﻨﺚ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﺴﺐ ﻣﺎ ﺻﺎﺭ ﺇﻟﻴﻪ ﺑﻤﻌﺎﻟﺠﺔ ﻭﺗﺼﺮﻑ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٧/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪274‬‬ ‫‪ #'7 ` ٣٨٩‬ﻻ ‪ *'$‬ا و‪ !d‬أ‪>-‬ه ; ‪!/‬ل‪:‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﻌﻠﻢ ﻛﺬﺍ ﻭﻗﺪ ﺃﺧﺒﺮﻩ ﺑﻪ ﻋﺪﻝ ﻓﻼ ﺣﻨﺚ ﺇﻻ ﺇﻥ ﺃﺧﺒﺮﻩ ﺑﻪ‬ ‫ﻋﺪﻻﻥ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﻳﺤﻨﺚ ﺑﻜﻞ ﻣﺨﺒﺮ ﺇﻥ ﺻﺪﻗﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺑﺤﺚ ﻓﻲ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﻤﺘﻴﻘﻦ ﺑﻪ ﻓﺈﻧﻪ ﻻ ﻳﺤﺼﻞ ﺑﻌﺪﻟﻴﻦ‪ ،‬ﻓﺈﻥ ﺷﻬﺎﺩﺗﻬﻤﺎ ﺗﻔﻴﺪ ﺻﺤﺔ ﺍﻟﻌﻤﻞ ﺑﻤﻘﺘﻀﺎﻫﺎ‬ ‫ﻻ ﺍﻟﻌﻠﻢ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٧/٤‬‬ ‫‪275‬‬ ‫ا رات‬ ‫‪ ٣٩٠‬أ‪ Ld‬م ا رات‪:‬‬ ‫ﺗﻨﻘﺴﻢ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﺍﻟﻤﻐﻠﻈﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﺍﻟﻤﺨﻔﻔﺔ‪.‬‬ ‫‪ ٣٩١‬ا‪ (B Œ)'c‬ا رة‪:‬‬ ‫ﺍﻟﺘﻐﻠﻴﻆ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻳﻜﻮﻥ ﺑﻮﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ؛ ﺇﻣﺎ ﻋﺘﻖ‪ ،‬ﺃﻭ ﺻﻮﻡ‬ ‫ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴ ﻨﺎ‪ ،‬ﺑﺘﺨﻴﻴﺮ ﻓﻲ ﻏﻴﺮ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻘﺘﻞ‪ ،‬ﺃﻣﺎ‬ ‫ﻓﻲ ﺍﻟﻈﻬﺎﺭ ﻓﻼ ﻳﺼﻮﻡ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻋﺘﻘﺎ ﻭﻻ ﻳﻄﻌﻢ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ ﻭﻳﺠﺰﺉ ﻓﻲ ﺍﻟﻌﺘﻖ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺸﺮﻙ ﺃﻭ ﺍﻷﻣﺔ ﺍﻟﻤﺸﺮﻛﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﺉ ﺇﻻ ﺭﻗﺒﺔ ﻣﻮﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺭﻗﺒﺔ ﻣﺘﻮﻻﺓ‪.‬‬ ‫ ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻘﺘﻞ ﻓﻼ ﻳﺼﻮﻡ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻋﺘﻘﺎ ﺑﻼ ﻃﻌﺎﻡ ﻓﻴﻪ‪ ،‬ﻭﻳﺠﺰﺉ ﻓﻴﻪ‬ ‫ﻋﺘﻖ ﻣﻮﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺘﻮﻻﺓ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪276‬‬ ‫‪ ٣٩٢‬ا‪ (B #)K‬ا رة‪:‬‬ ‫ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﻳﻤﺎﻥ ﺍﻟﻤﺮﺳﻠﺔ ﻏﻴﺮ ﺍﻟﻤﻘﻴﺪﺓ ﺑﺎﻟﻈﻬﺎﺭ‬ ‫ﻭﺍﻟﻘﺘﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻳﻤﻴﻦ ﻏﻴﺮ ﺍﻹﻳﻼﺀ ﻭﺍﻟﻈﻬﺎﺭ‪.‬‬ ‫ ﻭﻣﻦ ﻓﻌﻞ ﻛﺒﻴﺮﺓ ﻟﺰﻣﺘﻪ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺇﻓﺸﺎﺀ ﺍﻟﺴﺮ ﻭﺍﻟﻜﺬﺑﺔ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﻮﺏ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻗﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ‬ ‫ﻭﻣﺨﺎﻟﻔﺔ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻣﺨﺎﻟﻔﺘﻪ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﻓﻲ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻮﻋﺪ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﻲ ﺍﻟﻜﺬﺑﺔ ﺍﺛﻨﻴﻦ ﻭﻋﺸﺮﻳﻦ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺴﺮ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻛﻔﺎﺭﺓ ﺍﻟﻜﺬﺑﺔ ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ‬ ‫ﻓﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻭﺧﻤﺴﺔ ﺃﻳﺎﻡ)‪.(١‬‬ ‫‪  ٣٩٣‬رة ا‪o‬ﻼة‪:‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻻ ﻣﻦ‬ ‫ ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻼﺓ ﻟﻢ ﻳﺜﺒﺖ ﻟﺰﻭﻣﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻣﻦ ‪‬‬ ‫ﻭﻗﻴﺎﺳﺎ ﻋﻠﻰ‬ ‫‬‫ﻭﺯﺟﺮﺍ ﻋﻦ ﺗﺮﻛﻬﺎ‪،‬‬ ‫‬‫ﺗﺄﺩﻳﺒﺎ ﻭﻋﻘﻮﺑﺔ‬ ‫‬‫ﺍﻹﺟﻤﺎﻉ‪ ،‬ﺇﻧﻤﺎ ﻗﺎﻝ ﺑﻬﺎ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻧﻘﺾ ﺍﻟﻤﻴﺜﺎﻕ‪ ،‬ﻭﻣﻦ ﺗﻌ ‪‬ﻤﺪ ﺗﺮﻛﻬﺎ ﺃﻭ ﻛﺎﻥ ﻳﺤﻠﻒ ﻭﻳﺤﻨﺚ ﻟﺰﻣﻪ ﺍﻟﺒﺪﻝ ﻭﺍﻟﻜﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﺻﻼﺓ ﻛﻔﺎﺭﺓ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٦٩/٤‬‬ ‫‪277‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﺉ ﻭﺍﺣﺪﺓ ﻟﻜﻞ ﻣﺎ ﺿﻴﻊ‪ ،‬ﻭﻫﻲ ﻛﻜﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻏﻴﺮ‬ ‫ﻣﺘﺘﺎﺑﻌﺎﺕ ﻟﺰﻣﺘﻪ ﻟﻜﻞ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻛﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺷﻐﻠﻪ ﻋﻨﻬﺎ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻛﺴﻜﺮ ﺃﻭ ﺳﺒﺐ ﺩﺧﻞ ﻓﻴﻪ ﻛﺒﻨﺎﺀ ﻟﺰﻣﺘﻪ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﺿﻴﻊ ﺷﻴ ﺌﺎ ﺑﻐﻴﺮﻩ ﺃﻭ ﺑﻤﺜﻠﻪ ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ ﻓﻮﺍﺣﺪﺓ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ‪ :‬ﻭﻻ ﻧﻌﻠﻢ‬ ‫ﺃﺣﺪﺍ ﻣﻨﺎ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﻓﻴﻤﺎ ﻳﻌﺬﺭ ﻓﻴﻪ ﻛﻨﺴﻴﺎﻥ‪.‬‬ ‫‬ ‫ ﻭﻣﻦ ﺗﺮﻙ ﻛﻔﺎﺭﺓ ﻟﺰﻣﺘﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ؛ ﻛﻜﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ‬ ‫ﻭﺍﻟﺤﻠﻒ؛ ﻫﻠﻚ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﻻ ﺇﻥ ﻧﺰﻝ ﺑﻪ ﻋﺬﺭ ﻳﺰﻳﻞ ﻋﻨﻪ ﺣﻜﻢ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﺼﻰ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻟﺰﻣﻪ ﻣﻦ ‪‬‬ ‫ﻧﺎﺳﻴﺎ ﻓﻼ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺸﻲﺀ‪ ،‬ﻭﻣﻦ ﻟﻢ‬ ‫‬‫ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻤﻌﺬﻭﺭ ﺳﺎﻟﻢ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻪ‬ ‫ﻳﻌﺮﻑ ﻣﺎ ﺣﻠﻒ ﺍﺣﺘﺎﻁ ﺣﺘﻰ ﻻ ﻳﺸﻚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﺣﻠﻒ ﺃﻳﻤﺎ ﻧﺎ ﻣﻐﻠﻈﺔ ﻭﻻ ﻳﺪﺭﻱ ﻛﻢ ﻫﻲ ﻓﻠﻴﺴﺘﻐﻔﺮ ﺇﻥ ﺃﻗﻠﻊ‪،‬‬ ‫ﻭﺃﺟﻴﺰﺕ ﻣﻐﻠﻈﺔ ﻭﺍﺣﺪﺓ ﺇﻥ ﺣﻠﻒ ﺃﻳﻤﺎ ﻧﺎ ﻛﺜﻴﺮﺓ ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪.‬‬ ‫ ﻭﻣﻦ ﻛﻔﺮ ﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻤﺎ ﻟﺰﻣﻪ ﻣﻦ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺑﺎﷲ‬ ‫ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ ﻭﺗﺮﻙ ﻏﻴﺮ ﺫﻟﻚ ﻓﻬﻮ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﺫﺍ ﺩﺍﻥ ﺑﺄﺩﺍﺀ ﻫﺬﻩ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺍﻟﺜﻼﺛﺔ ﻭﻟﻢ ﻳﺆﺩﻫﻦ)‪.(١‬‬ ‫ ﻭﻗﻴﻞ ‬ ‫‪!" ٣٩٤‬ار ا رة ا‪:EK‬‬ ‫ﻭﻛﻔﺎﺭﺓ ﺍﻟﺘﺨﻔﻴﻒ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ‪﴾ ³ ² ± ° ﴿ : 4‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪) [٨٩ :‬ﺗﻤﺎﻡ ﺍﻵﻳﺔ(‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺘﻤﺎﻣﻬﺎ ﺛﻼﺛﺔ ﻭﻟﻮ ﺑﻼ ﻣﺘﺎﺑﻌﺔ؛ ﺑﺄﻥ ﻓﺼﻞ ﻭﻟﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٦٩/٤‬ ‪ ،[٣٧٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ٢٧٣/٤‬ ‪.[٢٧٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪278‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻤﻐﻠﻈﺔ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﻷﻛﻞ ﻭﺍﻟﻜﻴﻞ ﻓﻲ ﺫﻟﻚ ﺑﺘﺨﻴﻴﺮ ﺑﻴﻦ‬ ‫‬ ‫ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﻰ؛ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﻭﻛﺴﻮﺗﻬﻢ‪ ،‬ﻭﺗﺤﺮﻳﺮ ﺍﻟﺮﻗﺒﺔ ﻭﻟﻮ ﻣﺸﺮﻛﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻮﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺘﻮﻻﺓ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻓﻌﻞ ﺃﺣﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻬﺎ ﻓﻘﺪ ﺃﺩﻯ‬ ‫ﺍﻟﻮﺍﺟﺐ)‪.(١‬‬ ‫‪ ٣٩٥‬ا  ‪ )h (B‬م ا رة‪:‬‬ ‫ﻣﻦ ﻟﻢ ﻳﺠﺪ ﺍﻹﻃﻌﺎﻡ ﺻﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺔ‪ ،‬ﻗﺮﺃ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻤﻦ ﻟﻢ ﻳﺠﺪ‬ ‫ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ‪.‬‬ ‫ ﻭﻻ ﻳﻀﺮ ﺍﻟﻔﺼﻞ ﺑﻤﺮﺽ ﺃﻭ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﻋﻴﺪ‪.‬‬ ‫ ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺍﻟﻔﺼﻞ ﺑﺴﻔﺮ ﻳﻔﻄﺮ ﻓﻴﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻴﺪ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﻔﺼﻞ ﺑﺮﻣﻀﺎﻥ ﺍﻟﺠﻮﺍﺯ ﻭﺍﻟﻤﻨﻊ‪ ،‬ﻭﺍﻟﺠﻮﺍﺯ ﺇﻥ ﻋﺬﺭ ﻓﻲ ﺍﻟﺘﺄﺧﻴﺮ ﺇﻟﻰ‬ ‫ﻗﺮﺏ ﺭﻣﻀﺎﻥ ﻭﻟﻮ ﺑﺄﻥ ﻟﻢ ﻳﺘﺬﻛﺮ ﺃﻥ ﺭﻣﻀﺎﻥ ﻗﺮﻳﺐ‪.‬‬ ‫ ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﺍﻟﻤﺮﻳﺾ ﺍﻟﻤﻔﻄﺮ ﻳﺴﺘﺄﻧﻒ‪.‬‬ ‫ﺷﻬﺮﺍ ﺛﻢ‬ ‫‬‫ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻦ ﺻﺎﻡ‬ ‫ ﻭﻓﻲ ﺻﻮﻡ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻘﺘﻞ ﺫﻟﻚ ﺍﻟﺨﻼﻑ ‬ ‫ﻣﺮﺽ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ‪‬‬ ‫ﺃﺧﺮ ﺇﻟﻰ ﺃﻥ ﻳﺼﺢ ﻭﺑﻨﻰ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻃﻌﻢ ﺛﻼﺛﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺳﺘﻴﻦ‪ ،‬ﻭﻣﻦ ﺻﺎﻡ ﺃﺭﺑﻌﺔ ﻋﻦ ﻳﻤﻴﻨﻴﻦ ﻭﻟﻢ ﻳﻤﻴﺰ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺣﺘﻰ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻨﻴﺔ‪.‬‬ ‫ﻭﺇﻥ ﺻﺎﻡ ﺷﻬﺮﻳﻦ ﺛﻢ ﻋﻠﻢ ﺃﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﻣﻐﻠﻈﺔ ﻭﺍﺣﺪﺓ ﺃﺟﺰﺍﻩ ﻋﻨﻬﺎ ﺃﻭ‬ ‫ﻧﻮﻯ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻭﻳﻨﻮﻱ ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻐﻠﻈﺔ ﻭﺇﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٠/٤‬‬ ‫‪279‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﻓﻤﺮﺳﻼﺕ‪ ،‬ﺃﻭ ﻳﻨﻮﻱ ﺇﻥ ﻟﺰﻣﺘﻪ ﻣﻐﻠﻈﺔ ﺃﻭ ﻣﺮﺳﻼﺕ ﻭﺇﻻ ﻓﻘﺮﺑﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻳﻮﻣﺎ ﺃﻭ‬ ‫ﻭﻣﻦ ﺻﺎﻡ ﻣﻐﻠﻈﺔ ﻟﺮﻣﻀﺎﻥ ﺑﺎﻟﻬﻼﻝ ﻛﺎﻥ ﻟﻪ ﻓﻲ ﺻﻮﻡ ﺍﻟﺸﻬﺮﻳﻦ ﺳﺘﻮﻥ ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﺛﻤﺎﻧﻴﺔ ﻭﺧﻤﺴﻮﻥ‪ ،‬ﻭﻛﻔﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺻﺎﻡ ﺑﻐﻴﺮ ﺍﻟﻬﻼﻝ‬ ‫ﺗﺴﻌﺔ ﻭﺧﻤﺴﻮﻥ ‬ ‫ﺻﺎﻡ ﺳﺘﻴﻦ‪ ،‬ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﻌﺘﻖ ﻭﺍﻟﺼﻮﻡ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎ ﻳﻄﻌﻢ ﺑﻤﺮﺓ ﻓﻠﻪ ﺃﻥ‬ ‫ﻳﻄﻌﻢ ﻛﻞ ﻣﺮﺓ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺘﻢ)‪.(١‬‬ ‫‪ ٣٩٦‬اﻹ|‪ $‬م ‪  (B‬رة ا))`‪:‬‬ ‫ﻫﻮ ﺇﻃﻌﺎﻡ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺍﻟﻌﺸﺮﺓ ﻛﺈﻃﻌﺎﻡ ﺍﻟﺴﺘﻴﻦ‪ ،‬ﺃﻛﻠﺘﺎﻥ ﻣﻊ ﺍﻟﻤﺎﺀ‬ ‫ﻣﺄﺩﻭﻣﺘﺎﻥ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺍﻹﺩﺍﻡ‪ ،‬ﻭﺇﻥ ﺑﺨﻞ ﻏﺪﺍﺀ‬ ‫ﻭﻋﺸﺎﺀ ﻳﺸﺒﻊ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺴﺄﻟﻬﻢ‪ :‬ﻫﻞ ﺷﺒﻌﺘﻢ؟ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﺑﻞ ﻳﺨﻠﻲ‬ ‫ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﻄﻌﺎﻡ ﺣﺘﻰ ﻳﺘﺮﻛﻮﻩ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﺠﺰﺉ ﻭﻟﻮ ﻟﻢ ﻳﺸﺒﻌﻮﺍ‪،‬‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺛﻼﺙ ﻟﻘﻤﺎﺕ ﻟﻢ ﻳﺠﺰﻩ‪ ،‬ﻭﻻ ﺗﺠﺰﺉ ﺃﻛﻠﺔ ﻭﺍﺣﺪﺓ؛‬ ‫ﻷﻧﻬﺎ ﺃﺩﻧﻰ‪ ،‬ﻭﻻ ﻳﺸﺮﻉ ﺛﻼﺙ ﺃﻛﻼﺕ؛ ﻷﻧﻬﻢ ﻏﺎﻳﺔ‪ ،‬ﻭﺍﷲ ‪ 4‬ﺗﻌﺒﺪﻧﺎ ﻭﺷﺮﻉ ﻟﻨﺎ‬ ‫ﺑﺎﻷﻭﺳﻂ‪ ،‬ﻭﺍﻷﻭﺳﻂ ﺃﻛﻠﺘﺎﻥ‪ ،‬ﻗﺎﻝ ‪﴾ ¹ ¸ ¶ µ ´ ﴿ : 4‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪[٨٩ :‬؛ ﺃﻱ ﻣﻦ ﺃﻭﺳﻂ ﻃﻌﺎﻣﻬﻢ‪ ،‬ﻭ»ﻣﺎ« ﻣﺼﺪﺭﻳﺔ‪ ،‬ﻭﺃﻭﺳﻂ ﻃﻌﺎﻣﻬﻢ ﺍﻟﻐﺪﺍﺀ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺇﻃﻌﺎﻣﻬﻢ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻷﻭﺳﻂ؛ ﻷﻥ ﺍﻹﻃﻌﺎﻡ ﻣﻦ‬ ‫ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻓﺪﻟﺖ ﺍﻵﻳﺔ ‬ ‫ﺍﻷﺩﻧﻰ ﺇﻃﻌﺎﻡ ﺃﺩﻧﻰ‪ ،‬ﻭﺍﻹﻃﻌﺎﻡ ﻣﻦ ﺍﻷﻋﻠﻰ ﺇﻃﻌﺎﻡ ﺃﻋﻠﻰ‪ ،‬ﻭﺍﻹﻃﻌﺎﻡ ﻣﻦ ﺍﻷﻭﺳﻂ‬ ‫ﺃﻳﻀﺎ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻐﺪﺍﺀ ﻭﺑﻌﺪﻩ ﺍﻟﻌﺸﺎﺀ؛ ﻷﻧﻪ ﺃﻣﺮﻧﺎ‬ ‫ﺇﻃﻌﺎﻡ ﺃﻭﺳﻂ‪ ،‬ﻭﺷﻤﻠﺖ ﺍﻵﻳﺔ ‬ ‫ﺑﺈﻃﻌﺎﻡ ﺃﻫﻠﻨﺎ‪ ،‬ﻭﺯﺍﺩ ﺍﺷﺘﺮﺍﻁ ﺍﻷﻭﺳﻂ‪.‬‬ ‫ ﻭﻟﻴﺲ ﺑﺪﺀ ﻃﻌﺎﻡ ﺃﻫﻠﻨﺎ ﺍﻟﻌﺸﺎﺀ ﺑﻞ ﺍﻟﻐﺪﺍﺀ‪.‬‬ ‫ﻧﺼﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺷﻤﻠﺖ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺒﺪﺀ ﺑﺎﻟﻌﺸﺎﺀ؛ ﻷﻥ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ‪‬‬ ‫ﺃﻳﻀﺎ ﺃﻧﻪ ﻻ ﻳﻄﻌﻤﻪ ﻏﺪﺍﺀﻳﻦ ﺃﻭ ﻋﺸﺎﺀﻳﻦ؛ ﻷﻧﻪ ﻻ ﻧﻄﻌﻢ ﺃﻫﻠﻨﺎ ﻏﺪﺍﺀ ﺇﻟﻰ ﻏﺪﺍﺀ‬ ‫ﺍﻵﻳﺔ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪280‬‬ ‫ﺃﻭ ﻋﺸﺎﺀ ﺇﻟﻰ ﻋﺸﺎﺀ‪ ،‬ﻓﺈﻥ ﺃﻃﻌﻤﻪ ﻏﺪﺍﺀﻳﻦ ﻓﻐﺪﺍﺀ ﻭﺍﺣﺪ ﻳﺰﻳﺪ ﻋﺸﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﻃﻌﻤﻪ‬ ‫ﻋﺸﺎﺀﻳﻦ ﻓﻮﺍﺣﺪ‪ ،‬ﻭﻳﺰﻳﺪ ﻏﺪﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻠﺖ‪» :‬ﻣﺎ« ﻣﺼﺪﺭﻳﺔ ﻟﺘﺸﻤﻞ ﺍﻵﻳﺔ ﻣﺎ ﺫﻛﺮﺕ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﻟﻮ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻬﺎ ﺍﺳﻢ ﻣﻮﺻﻮﻝ ﻟﻢ ﺗﺸﻤﻞ ﻛﻞ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٣٩٧‬إ|‪ $‬م ‪ )"B‬وا‪U/ !7‬ة أ م‪:‬‬ ‫ ﻭﻳﺠﻮﺯ ﺇﻃﻌﺎﻡ ﻓﻘﻴﺮ ﻭﺍﺣﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪.‬‬ ‫ ﻭﻛﺮﻩ ﺑﻌﻀﻬﻢ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻣﻨﻌﻪ ﺁﺧﺮﻭﻥ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺳﻮﺍﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺠﺪ ﺳﻮﺍﻩ ﻓﻠﻴﻮﺹ‬ ‫ﺃﻭ ﻳﻨﺘﻈﺮ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺇﻃﻌﺎﻡ ﺧﻤﺴﺔ ﻓﻲ ﻳﻮﻣﻴﻦ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺍﺛﻨﻴﻦ ﻓﻲ ﺧﻤﺴﺔ ﺃﻳﺎﻡ ﻭﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻓﻲ ﺇﻃﻌﺎﻡ ﺍﻟﺴﺘﻴﻦ‪ ،‬ﻭﻧﺴﺐ ﺍﻟﺠﻮﺍﺯ ﻟﻠﺤﻨﻔﻴﺔ ﻣﻌﻠﻠﻴﻦ ﺑﺄﻥ ﺍﻟﻤﺮﺍﺩ ﺩﻓﻊ‬ ‫ﻳﻮﻣﺎ‪،‬‬ ‫ﻣﺜﻼ ﻓﻲ ﺳﺘﻴﻦ ‬ ‫ﻣﺜﻼ ﻛﺤﺎﺟﺔ ﺷﺨﺺ ﻭﺍﺣﺪ ‬‫ﺷﺨﺼﺎ ‬ ‫‬‫ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺣﺎﺟﺔ ﺳﺘﻴﻦ‬ ‫ﻓﻴﻜﻮﻥ ﺫﻛﺮ ﺍﻟﻌﺪﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﺒﻴﺎﻥ ﻣﻘﺪﺍﺭ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﻮﻟﻪ ‪v ﴿ : 8‬‬ ‫‪] ﴾ x w‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ [٤ :‬ﻣﺜﻼ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴ ﻨﺎ؛ ﺃﻱ‪ :‬ﺇﻃﻌﺎﻡ‬ ‫ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﻣﻦ ﺍﻟﻄﻌﺎﻡ)‪.(٢‬‬ ‫‪1 ` ٣٩٨‬ن اﻹ|‪ $‬م؟‬ ‫ﻭﻻ ﻳﻄﻌﻢ ﻣﻦ ﻟﺰﻣﻪ ﻋﻮﻟﻪ‪ ،‬ﻭﺗﻄﻌﻢ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻭﻭﻟﺪﻫﺎ ﺇﻥ ﺗﻠﺰﻣﻬﻤﺎ ﻧﻔﻘﺘﻪ‪،‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻗﺮﻳﺘﻪ ﺳﺘﻮﻥ ﺃﻭ ﻋﺸﺮﺓ ﺃﻃﻌﻢ ﻣﺎ ﻓﻴﻬﺎ ﻭﺃﺗ ‪‬ﻢ ﺑﺎﻟﻘﺮﻳﺒﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻓﻲ ﺍﻟﻜﻴﻞ‪ ،‬ﻭﺇﻥ ﻓﺮﻉ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺑﻘﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﺐ‪ ،‬ﻓﺈﻥ ﺗﻌﺪﺩﺕ ﺍﻷﻳﻤﺎﻥ ﻭﺃﺭﺍﺩ‬ ‫ﺃﻥ ﻳﻌﻄﻲ ﺃﻫﻞ ﻛﻞ ﺑﻴﺖ ﻣﻦ ﻛﻞ ﻓﺈﻧﻪ ﻳﺤﺼﻴﻬﻢ‪ ،‬ﻭﻳﺴﻠﻢ ﺇﻟﻰ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﺑﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٧١/٤‬ ‪ ،[٣٧٢‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ]‪.[٩٨/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٢/٤‬‬ ‫‪281‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﺍﻟﺤﺐ ﻣﺤﺪﻭ ﺩﺍ ﺃﻋﻄﻰ ﻣﻨﻪ ﻣﻦ‬ ‫ﻣﺪﻳﻦ ﻋﻦ ﻛﻞ ﺣﺘﻰ ﻳﺴﺘﺘﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻭﻛﺎﻥ ‬ ‫ﺑﻌﻀﺎ‬ ‫ﺣﻀﺮ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺃﻗﺮﺏ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﻣﻦ ﻋﻠﻴﻪ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻭﺃﻋﻄﻰ ‬ ‫ﻭﺃﻣﺴﻚ ﺣﺘﻰ ﻧﺴﻴﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺃﻥ ﻳﻔﺮﻕ ﻓﻲ ﺑﻠﺪﻩ ﺍﺳﺘﺄﻧﻒ ﺳﺘﻴﻦ‪ ،‬ﻭﻳﻌﺪ ﻓﻴﻬﻢ ﻣﻦ‬ ‫ﻋﺮﻓﻪ ﻣﻤﻦ ﺃﻋﻄﻰ ﻟﻪ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻻ ﻳﻜﺮﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻓﺮﻕ ﺍﻟﺒﺎﻗﻲ ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ‪،‬‬ ‫ﺑﻌﻀﺎ ﺇﻻ ﺇﻥ ﻟﻢ‬ ‫ﻭﻏﺪﺍ ‬ ‫ﺑﻌﻀﺎ ‬ ‫ﻭﻳﺘﻢ ﺑﻌﺪﺩ ﻣﻦ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﻴﻮﻡ ‬ ‫ﻳﺠﺪ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﻭﻟﺰﻡ ﻣﻦ ﻳﺄﻛﻞ ﻋﻨﺪﻩ ﺍﻟﻨﺎﺱ ﺍﻟﻜﻔﺎﺭﺓ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻤﻜﻨﻬﻢ ﺍﻷﻛﻞ ﺇﻻ ﺑﻪ؛ ﻟﻘﺎﻋﺪﺓ‪ :‬ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ ﻣﺜﻠﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﻏﺺ ﺃﻭ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺇﻻ ﻣﻊ ﺍﻟﻤﺎﺀ ﺃﻭ ﻻ ﻳﺴﺘﻮﻓﻲ ﻃﻌﺎﻣﻪ ﺇﻻ ﺑﻪ‪،‬‬ ‫ﻭﺇﻻ ﻟﻢ ﻳﻠﺰﻣﻪ؛ ﻷﻥ ﺍﷲ ‪ 8‬ﺫﻛﺮ ﺍﻟﻄﻌﺎﻡ ﺩﻭﻥ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ‬ ‫ﺑﺎﻟﺸﺮﺏ ﺣﺎﻟﻒ ﻋﻦ ﺃﻛﻞ ﻭﻻ ﻋﻜﺴﻪ ﻋﻠﻰ ﻣﺎ ﻣﺮ)‪.(١‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﻟﻮﺍﺣﺪ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﻛﻞ ﻳﻮﻡ ﻣﺎ ﻳﺠﺐ ﻟﻤﺴﻜﻴﻦ ﺣﺘﻰ‬ ‫ﻳﺴﺘﻮﻓﻲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻛﻔﺎﺭﺓ ﺍﻟﺤﻲ ﻟﻮﺍﺣﺪ ﻣﺮﺓ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻈﻬﺎﺭ ﺃﻭ‬ ‫ﻗﺘﻞ ﺃﻭ ﻳﻤﻴﻦ‪ ،‬ﻭﺃﻥ ﻳﻄﻠﺐ ﺍﻟﺮﺧﺺ ﻓﻲ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﺃﻥ ﻳﻌﻄﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻣﻄﻠﻘﺎ‬ ‫ﺣﻴﺚ ﻭﺟﺪﻩ)‪.(٢‬‬ ‫‪1 ٣٩٩‬ا‪ n)d‬اﻹ|‪ $‬م‪:‬‬ ‫ﻭﺃﻭﻝ ﺍﻟﻐﺪﺍﺀ‪ :‬ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺁﺧﺮﻩ‪ :‬ﺍﻟﻌﺸﺎﺀ؛ ﺃﻱ‪ :‬ﺍﻟﻮﻗﺖ ﺍﻟﻤﺘﺼﻞ ﺑﺎﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻭﻝ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺁﺧﺮﻩ‪ :‬ﺫﻫﺎﺏ ﺛﻠﺜﻲ ﺍﻟﻠﻴﻞ ﺃﻭ ﻧﺼﻔﻪ؛ ﺃﻱ‪ :‬ﺍﻟﻮﻗﺖ ﺍﻟﻤﺘﺼﻞ ﺑﺬﻫﺎﺑﻬﻤﺎ‪،‬‬ ‫ﻓﻤﻦ ﺃﻃﻌﻤﻬﻢ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﺃﻭ ﺑﻌﺪﻩ ﻣﺮﺗﻴﻦ ﻓﺄﻛﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﺗﻄﻌﻤﺎﻥﺃﻱ‪:‬‬ ‫ﺍﻷﻛﻠﺘﺎﻥﻓﻲ ﻭﻗﺖ ﻫﻮ ﻣﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺃﻭ ﺍﻟﺰﻭﺍﻝ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻓﺄﻛﻠﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻌﻴﺪ ﻟﻬﻢ ﺍﻷﻛﻠﺔ ﺍﻷﺧﺮﻯ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺑﺘﺪﺃ ﺇﻃﻌﺎﻣﻬﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪282‬‬ ‫ﺑﺎﻟﻌﺸﺎﺀ ﻟﻢ ﻳﺠﺰﻩ‪ ،‬ﻭﻛﺮﻩ ﺗﻘﺎﺭﺑﻬﻤﺎ ﺑﻘﺼﺪ ﺇﻟﻰ ﺃﻥ ﻳﺄﻛﻠﻮﺍ ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺼﺪ ﻟﻢ‬ ‫ﻳﻜﺮﻩ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﺰﻳﻪ ﺇﺫﺍ ﻗﻞ ﺃﻛﻠﻬﻢ ‪‬‬ ‫ﺟﺪﺍ ﺑﺎﻟﺘﻘﺎﺭﺏ ﺣﺘﻰ ﻻ ﻳﻜﻔﻴﻬﻢ‬ ‫ﻟﻠﻴﻮﻡ‪ ،‬ﻭﻷﻥ ﺇﻃﻌﺎﻡ ﺍﻷﻫﻞ ﻫﻮ ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﻳﻮﻣﻬﻢ‪ ،‬ﻓﻜﺬﺍ ﻟﻮ ﺃﻃﻌﻤﻬﻢ ﺍﻟﻐﺪﺍﺀ ﺛﻢ‬ ‫ﺃﻃﻌﻤﻬﻢ ﺍﻟﻐﺪﺍﺀ ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪ ﻟﻜﻔﺎﺭﺓ ﺃﺧﺮﻯ ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺍﻟﻐﺪﺍﺀ ﺍﻷﻭﻝ)‪.(١‬‬ ‫‪!" ٤٠٠‬ار ا)‪ 3‬واﻷ‪1V‬اع ا( ‪K%‬ج ‬ ‫)ﻼ‪:‬‬ ‫ ﻭﺍﻟﻜﻴﻞ ﻣﺪﺍﻥ ﻣﻦ ﺣﺒﻮﺏ ﺳﺘﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﺷﻌﻴﺮ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺑﻤﻨﺰﻟﺘﻪ ﻛﺘﻤﺮ ﻏﻴﺮ ﺟﻴﺪ‪ ،‬ﻭﻣﺪﺍﻥ ﻣﻦ ﺑﺮ‪،‬‬ ‫ﻭﻣﺎ ﻫﻮ ﺑﻤﻨﺰﻟﺘﻪ ﻛﺘﻤﺮ ﺟﻴﺪ‪.‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺪﺍﻥ ﻣﻦ ﺷﻌﻴﺮ ﻭﻗﺒﻀﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ‬ ‫ﻛﻔﺎﺭﺓ ﺍﻟﺤﻠﻖ؛ ﺣﻠﻖ ﺍﻟﻤﺤﺮﻡ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻣﺪﺍﻥ ﻟﻜﻞ ﻣﺴﻜﻴﻦ ﻣﻦ‬ ‫ﺑﺮ«)‪ ،(٢‬ﻓﻘﻴﺲ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﺲ ﻏﻴﺮ ﺍﻟﺒﺮ ﻋﻠﻰ ﺍﻟﺒﺮ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻣﺜﻼ ﺃﺭﺑﻌﺔ ﺃﻣﺪﺍﺩ ﻣﻨﻪ ﺑﻤﺪﻳﻦ ﻣﻦ ﺑﺮ ﺃﻋﻄﻰ ﻟﻜﻞ ﻣﺴﻜﻴﻦ‬‫ﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺍﻟﺸﻌﻴﺮ ‬ ‫ﺃﺭﺑﻌﺔ ﻣﻦ ﺷﻌﻴﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺍﻟﻌﺸﺮ ﺧﻤﺴﺔ ﺃﻣﺪﺍﺩ ﻣﻨﻪ ﺑﻤﺪﻳﻦ ﻣﻦ ﺑﺮ ﺃﻋﻄﻰ‬ ‫ﻟﻜﻞ ﻣﺴﻜﻴﻦ ﺧﻤﺴﺔ‪ ،‬ﻭﺇﻥ ﺳﺎﻭﺕ ﻗﻴﻤﺘﻪ ﻗﻴﻤﺔ ﺍﻟﺒﺮ ﺃﻋﻄﻰ ﻣﺪﻳﻦ ﻣﻦ ﺷﻌﻴﺮ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﺷﻌﻴﺮ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﻳﻬﺎ ﺷﺎﺀ‪.‬‬ ‫‬‫ ﻭﺭﺧﺺ ﺑﻌﺾ ﺃﻥ ﻳﻌﻄﻲ ‪‬‬ ‫ﻣﺪﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٧٣/٤‬ ‪.[٣٧٤‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻹﻃﻌﺎﻡ ﻓﻲ ﺍﻟﻔﺪﻳﺔ ﻧﺼﻒ ﺻﺎﻉ‪ ،‬ﺡ)‪ ،(١٨١٦‬ﻭﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻟﻠﻤﺤﺮﻡ ﺇﺫﺍ ﻛﺎﻥ ﺑﻪ ﺃﺫﻯ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻔﺪﻳﺔ ﻟﺤﻠﻘﻪ‪ ،‬ﻭﺑﻴﺎﻥ‬ ‫ﻗﺪﺭﻫﺎ‪ ،‬ﺡ)‪.(١٢٠١‬‬ ‫‪283‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ ﻭﻓﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻗﺒﻀﺔ ﻟﻜﻞ ﻣﺴﻜﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺻﺎﻉ ﻣﻦ ﺯﺑﻴﺐ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺳﻮﻯ ﺍﻟﺒﺮ ﻓﻤﻨﻪ ﻣﺪﺍﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻣﻦ ﺍﻟﺬﺭﺓ ﺃﻭ ﺍﻟﺸﻌﻴﺮ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻋﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺮ ﻭﻣﺎ ﺑﻤﻨﺰﻟﺘﻪ ﻧﺼﻔﻪ‪،‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺃﻧﻪ ﻳﺠﻮﺯ ﻣﻦ ﻏﻴﺮ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ ﻭﻟﻮ ﻓﻲ ﺍﻟﻈﻬﺎﺭ‬ ‫ﻣﻤﺎ ﻳﻘﺘﺎﺕ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﻌﻄﻲ ﻣﻨﻪ ﻟﻜﻞ ﺻﺎﻉ ﻗﺪﺭ ﺛﻤﻦ ﻧﺼﻔﻪ ﻣﻦ ﺍﻟﺒﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺑﻴﻊ‬ ‫ﻭﻳﻌﻄ ﻰ ﺍﻟﻮﺳﻂ ﻣﻦ ﺍﻟﺤﺒﻮﺏ‪.‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﺍﻟﺸﻌﻴﺮ ﻛﺎﻟﺒﺮ ﻧﺼﻒ ﺻﺎﻉ ﻣﻨﻪ ﺑﻼ ﺇﺩﺍﻡ‪ ،‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺬﺭﺓ ﺗﺤﺮﺝ‪.‬‬ ‫ ﻭﺃﻓﻀﻞ ﺫﻟﻚ‪ :‬ﺍﻟﺒﺮ‪ ،‬ﻓﺈﻥ ﺧﻠﻄﻬﻤﺎ ﻓﻼ ﺗﺤﺮﺝ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﺝ ﻓﻴﻬﺎ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺯﻣﺎﻧﻬﺎ‪ ،‬ﻭﻳﻌﻄﻰ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺃﻣﺪﺍﺩ ﻋﻨﺪ ﺑﻌﺾ ﺇﻥ ﻛﺎﻧﺖ ﻣﻘﺸﺮﺓ‪،‬‬ ‫ﻭﺻﺎﻉ ﻋﻨﺪ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺪﺧﻦ ﻭﻟﻮ ﻓﻲ ﺍﻟﻈﻬﺎﺭ ﺻﺎﻉ‪ ،‬ﻭﺍﻟﻌﻠﺲ ﺍﻟﺼﺎﻓﻲ‬ ‫ﻛﺎﻟﺒﺮ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺇﺩﺍﻡ ﻣﻊ ﺑﺮ ﺃﻭ ﺗﻤﺮ ﺟﻴﺪ ﺃﻭ ﺯﺑﻴﺐ‪ ،‬ﻭﻟﺰﻡ ﻣﻊ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻷﻛﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﺑﺎﻟﻠﺰﻭﻡ ﻓﻔﻲ ﺍﻟﻜﻴﻞ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺸﻌﻴﺮ ‬ ‫ﻣﺜﻼ ﺛﻼﺛﺔ‬ ‫ﺃﻣﺪﺍﺩ ﺃﻭ ﻣﺪﻳﻦ ﻭﻗﺒﻀﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻐﻴﺮﻩ ﻓﻤﺪﻳﻦ)‪.(١‬‬ ‫‪ ٤٠١‬إ|‪ $‬م وا‪ (B1L .7 !7‬ا‪!$‬د‪:‬‬ ‫ ﻭﻳﺠﻮﺯ ﺇﻃﻌﺎﻡ ﻭﺍﺣﺪ ﻛﻞ ﻳﻮﻡ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ‪.‬‬ ‫ ﻭﻳﺠﻮﺯ ﺇﻃﻌﺎﻡ ﺍﻟﻮﺍﺣﺪ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ ﻭﺣﺪﻩ ﺃﻭ ﺇﻃﻌﺎﻣﻪ ﻣﻊ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺃﻧﺜﻰ‬ ‫ﺻﻐﻴﺮﺍ ﺇﻥ ﻋﺎﺵ ﺑﻄﻌﺎﻡ‪.‬‬ ‫‬‫ﺃﻭ ﺧﻨﺜﻰ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٧٤/٤‬ ‪.[٣٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪284‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﺑﻪ ﺃﻭ ﺑﺮﺿﺎﻉ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ)‪.(١‬‬ ‫‬‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﻔﻄﻴﻢ‬ ‫‪ ٤٠٢‬إ|‪ $‬م ا رة ‪ ;L‬أو ‪ (t‬أو ‪U‬ك أو ` ‪:;V1‬‬ ‫ ﻳﻜﺮﻩ ﻟﻤﻦ ﺃﻋﻄﻰ ﺯﻛﺎﺓ ﺃﻭ ﻛﻔﺎﺭﺓ ﻳﻔﺮﻗﻬﺎ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ ﻭﻟﻢ ﻳﻜﺮﻫﻪ ﺑﻌﺾ‪.‬‬ ‫ ﻭﻣﻨﻌﻪ ﺑﻌﺾ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺇﺫﺍ ﺣﺠﺮ ﻋﻠﻴﻪ ﺃﻭ ﻋﻴﻦ ﻟﻪ ﻣﻦ ﻳﻔﺮﻗﻬﺎ ﻋﻠﻴﻪ ﺇﻥ ﻏﻠﺐ ﺻﺎﺣﺒﻬﺎ ﻭﻟﻢ‬ ‫ﺭﺿﻴﻌﺎ ﺇﻻ ﺇﻥ ﻛﺎﻝ ﻟﻪ ﻓﻴﺠﻌﻞ ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﺃﻭ ﻳﻄﻌﻢ ﻛﻞ‬ ‫‬‫ﻳﺤﺠﺮ ﻭﻟﻢ ﻳﻌﻴﻦ ﻻ‬ ‫ﻋﺒﺪﺍ ﻛﻤﺸﺮﻙ ﻭﻟﻮ ﺫﻣ ‪‬ﻴﺎ‪ ،‬ﻭﺃﺟﺎﺯﻫﺎ ﺑﻌﻀﻬﻢ ﻟﻠﺬﻣﻲ‪،‬‬‫ﻳﻮﻡ ﻣﻨﻪ ‬ ‫ﻗﻠﻴﻼ ﺣﺘﻰ ﻳﻔﺮﻍ‪ ،‬ﻭﻻ ‬ ‫ﻭﻻ ﻳﻌﻄﻰ ﻣﺸﺮﻙ ﻭﻟﻮ ﺫﻣ ‪‬ﻴﺎ ﺯﻛﺎﺓ ﻭﻻ ﻓﻄﺮ ﻭﻻ ﻣﻦ ﺿﺤﻴﺔ ﺃﻭ ﻭﺍﺟﺐ ﻓﻲ ﺣﺞ ﺃﻭ‬ ‫ﻟﺰﻭﻣﺎ‪،‬‬ ‫‬‫ﺟﺰﺍﺀ‪ ،‬ﻭﻏﻨﻲ ﻻ ﻳﻌﻄﻲ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻤﻮﻧﻪ ﺫﻟﻚ ﺍﻟﻤﻌﻄﻲ ﻟﻠﻜﻔﺎﺭﺓ‬ ‫ﻭﺟﺎﺯ ﺃﻥ ﻳﻌﻄﻲ ﻟﻤﻦ ﻳﻤﻮﻧﻪ ﺗﺒﺮ ﻋﺎ‪.‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻳﻤﻮﻧﻪ ﻭﻟﻮ ﻟﺰﻭﻣﺎ‪،‬‬ ‫ﻭﺗﻨﻔﻌﻪ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻳﻤﻮﻧﻪ ﻣﻤﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺠﻌﻞ ﻟﻪ ﺃﻭ ﻳﺤﻔﻈﻬﺎ ﺇﻟﻰ ﻭﻗﺖ‬ ‫ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺃﻭﻟﻰ ﺑﻬﺎ ﻓﻘﺮﺍﺀﻧﺎ‪ ،‬ﺛﻢ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﺛﻢ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻋﻄﺎﻫﺎ ﻟﻬﻢ ﻣﻊ ﻭﺟﻮﺩ ﻏﻴﺮﻫﻢ ﺃﺟﺰﺗﻪ‪.‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﺇﻥ ﺍﻧﻘﻄﻊ ﻓﻲ ﻣﻮﺿﻊ ﻭﻟﻢ ﻳﺠﺪ ﻓﻴﻪ ﺇﻻ ﻣﺸﺮﻛﻴﻦ ﻏﻴﺮ ﺫﻭﻱ ﺫﻣﺔ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻟﻬﻢ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻣﻦ ﻳﻮﺻﻲ ﺑﻬﺎ ﻓﺘﻨﻔﺬ ﻓﻲ ﻏﻴﺮﻫﻢ‬ ‫ﻓﻠﻴﻮﺹ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٧٦/٤‬ ‪.[٣٧٧‬‬ ‫‪285‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‪ ٤٠٣‬إ|‪ $‬م اأة زو‪  i2‬ر‪: i%‬‬ ‫ ﻭﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻄﻌﻢ ﺯﻭﺟﻬﺎ ﻣﻦ ﻛﻔﺎﺭﺗﻬﺎ ﺇﻥ ﻟﻢ ﺗﻠﺰﻣﻬﺎ ﻧﻔﻘﺘﻪ؛ ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻻ ﻗﺮﻳﺐ ﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺪﺭ ﻟﻪ ﻓﻲ ﻣﺎﻟﻬﺎ ﺇﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻜﺴﺐ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻭﻟﺪﻫﺎ ﺇﻥ ﻟﻢ ﺗﻠﺰﻣﻬﺎ ﻧﻔﻘﺘﻪ؛ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻻ ﻗﺮﻳﺐ ﻟﻪ ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻪ ﺃﻭ ﻗﺮﺍﺑﺘﻪ ﻓﻘﺮﺍﺀ ﻭﻻ ﺃﺏ ﻟﻪ ‬ ‫ﺃﺻﻼ ﻻ ﺃﺑﻮﻳﻬﺎ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ‬ ‫ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻧﻔﻘﺘﻬﻤﺎ)‪.(١‬‬ ‫‪ *7 ٤٠٤‬إ‪-‬اج ا رة إ|‪ $‬م ‪ EL-‬و)‪:EL- 3‬‬ ‫ ﻭﻻ ﻳﻀﺮ ﺇﻃﻌﺎﻡ ﺧﻤﺴﺔ ﻏﺪﺍﺀ ﻭﻋﺸﺎﺀ ﻭﻛﻴﻞ ﻷﺧﺮﻯ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺃﻛﺜﺮ ﻣﻨﻬﺎ‬ ‫ﻭﻛﻴﻞ ﻟﻠﺒﺎﻗﻲ ﻭﺍﻟﻌﻜﺲ‪ ،‬ﻭﺇﻥ ﻛﺎﻝ ﻟﻮﺍﺣﺪ ﻣﺪﻳﻦ ﻣﻦ ﺑﺮ ﻭﺷﻌﻴﺮ ﺃﻭ ﻏﻴﺮﻫﻤﺎ؛ ﺑﺄﻥ‬ ‫ﻳﻜﻴﻞ ‪‬‬ ‫ﻣﺪﺍ ﻣﻦ ﺑﺮ ﻭﺁﺧﺮ ﻣﻦ ﺷﻌﻴﺮ ﺃﻭ ﺧﻠﻄﻬﻤﺎ ﻭﻛﺎﻝ ﻟﻪ ﻣﻨﻬﺎ ﻣﺪﻳﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺨﻠﻂ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻟﺘﻔﺼﻴﻞ؛ ﻣﺜﻞ ﺃﻥ ﻳﻌﻄﻲ ﻣﺪﻳﻦ ﻣﻦ ﺷﻌﻴﺮ ﻭﻧﺼﻒ ﺍﻟﻤﺪ ﻣﻦ ﺑﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ‬ ‫ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺸﻌﻴﺮ ﺛﻼﺛﺔ ﺃﻣﺪﺍﺩ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ؛ ﺟﺎﺯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺟﻪ ﻟﺠﻮﺍﺯ ﺇﻃﻼﻕ ﺍﻹﻃﻌﺎﻡ ﻓﻲ ﺍﻵﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﻘﻴﺪ ﺑﺎﺗﻔﺎﻕ‬ ‫ﺍﻟﻐﺪﺍﺀ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻟﻪ ﻭﺟﻪ ﺁﺧﺮ ﻫﻮ ﺃﻧﻪ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺗﺨﺎﻟﻒ‬ ‫ﺍﻟﻐﺪﺍﺀ ﻭﺍﻟﻌﺸﺎﺀ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﻧﻮﻉ ﻭﺍﻵﺧﺮ ﻣﻦ ﻧﻮﻉ‪ ،‬ﺃﻭ ﻣﻦ ﻧﻮﻉ ﻭﺍﺣﺪ ﺑﺘﺨﺎﻟﻒ‬ ‫ﺍﻟﺼﻨﻌﺔ‪ ،‬ﻓﺎﻟﺘﺨﺎﻟﻒ ﻣﻮﺟﻮﺩ ﻣﻌﺘﺎﺩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻃﻠﺐ ﺍﻟﺠﺴﻢ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﺍﻟﻤﻨﻊ‪ :‬ﺣﺪﻳﺚ ﺍﻷﺻﻞ ﺍﻟﻤﻘﻴﺲ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻛﻔﺎﺭﺓ ﺍﻟﺤﻠﻖ‪ ،‬ﻣﺪﺍﻥ ﻟﻜﻞ ﻣﺴﻜﻴﻦ‬ ‫ﻣﻦ ﺑﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪286‬‬ ‫ٴ‬ ‫‘ ‪ (B‬ا)  ‪1L‬ة‪:‬‬‫‪  ٤٠٥‬‬ ‫ﻗﻤﻴﺼﺎ ﺃﻭ‬ ‫‬‫ﺇﺯﺍﺭﺍ ﺃﻭ‬ ‫ ﻭﻳﺠﺰﺉ ﻓﻲ ﺍﻟﺘﻜﻔﻴﺮ ﺑﺎﻟﻜﺴﻮﺓ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻻﺳﻢ ﻭﻟﻮ ‬ ‫ﺳﺮﻭﺍﻻ ﺃﻭ ﺧ ‪‬ﻔﺎ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ ﺧﺎﺗﻢ؛ ﻷﻧﻪ ﻟﻠﺰﻳﻨﺔ‬ ‫‬‫ﺧﻤﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﻋﻤﺎﻣﺔ ﺃﻭ ﺷﺎﺷﻴﺔ ﺃﻭ‬ ‫ﻟﺒﺎﺳﺎ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﺇﻧﻤﺎ ﻫﻮ ﻧﻔﻊ‬ ‫ﻻ ﻟﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻭﻻ ﻟﻮﻗﺎﻳﺔ ﺍﻟﺤﺮ ﻭﺍﻟﺒﺮﺩ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﺍﻟﻤﺴﻜﻴﻦ ﺑﺎﻟﺴﺘﺮ ﻭﺍﻟﻮﻗﺎﻳﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺗﺼﺢ ﺑﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻭﺍﻟﺼﺪﺭ ﻭﺍﻟﻈﻬﺮ‪ ،‬ﺃﻭ‬ ‫ﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ ﻭﺍﺣﺪ ﺃﻛﺴﻴﺔ ﻋﺸﺮﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺗﺴﺘﺮ ﺑﻪ ﺍﻟﻌﻮﺭﺓ ﻣﻦ ﺳﺮﺓ ﻟﺮﻛﺒﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﻋﻨﺪ‬ ‫ﺑﻌﺾ‪ ،‬ﻓﻠﻮ ﺃﻋﻄﻰ ﺍﻣﺮﺃﺓ ﻓﻠﻴﻌﻄﻬﺎ ﻣﺎ ﻳﺴﺘﺮﻫﺎ ﻣﻦ ﺭﺃﺳﻬﻤﺎ ﻟﻘﺪﻣﻴﻬﺎ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﻋﻄﺎﻫﺎ ﻣﺎ ﺗﺼﻠﻲ ﺑﻪ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺫﻱ ﻣﺤﺮﻡ‬ ‫ﺟﺎﺯ)‪.(١‬‬ ‫‪ ٤٠٦‬ا‪1L  # K‬ة واﻹ|‪ $‬م‪:‬‬ ‫ﻭﻳﻀﺮ ﺍﻟﺘﺨﺎﻟﻒ ﺑﺎﻟﻜﺴﻮﺓ ﻭﺍﻹﻃﻌﺎﻡ ﻭﺩﺧﻞ ﻓﻲ ﺫﻟﻚ ﺇﻃﻌﺎﻡ ﺧﻤﺴﺔ ﻭﻛﺴﻮﺓ‬ ‫ﺧﻤﺴﺔ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺧﻤﺴﺔ ﻭﻛﺴﻮﺗﻬﻢ ﺃﻭ ﺟﻤﻌﻬﻤﺎ ﺃﻭ ﺟﻤﻊ ﺃﺣﺪﻫﻤﺎ ﻣﻊ ﻋﺘﻖ؛ ﻣﺜﻞ‬ ‫ﺃﺣﺪﺍ ﻳﻌﺘﻘﻪ ﺃﻭ‬ ‫‬‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺼﻴﺐ ﻓﻲ ﻋﺒﺪ ﻓﻴﻌﺘﻘﻪ ﻫﻮ ﻭﺷﺮﻳﻜﻪ؛ ﺑﺄﻥ ﻳﻮﻛﻼ‬ ‫ﻳﻌﺘﻘﻪ ﺃﺣﺪﻫﻤﺎ ﺑﺮﺃﻱ ﺻﺎﺣﺒﻪ ﻭﻧﻴﺘﻪ ﻭﻳﻨﻮﻱ ﺃﻥ ﻧﺼﻴﺒﻪ ﻋﻦ ﺧﻤﺴﺔ ﻣﺴﺎﻛﻴﻦ ﻭﻳﻄﻌﻢ‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‬ ‫ﺍﻟﺨﻤﺴﺔ ﺍﻷﺧﺮﻯ ﺃﻭ ﻳﻜﺴﻮﻫﺎ ﺃﻭ ﻳﻄﻌﻢ ﺑﻌﻀﻬﺎ ﻭﻳﻜﺴﻮ ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻦ ﺟﻨﺴﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻛﻠﻪ ﻟﻪ ﻓﻴﻌﺘﻖ ﻧﺼﻔﻪ ﻋﻦ ﺍﻟﺨﻤﺴﺔ ﻓﻴﻜﻮﻥ‬ ‫‬‫ﻓﻠﻴﺘﻢ‬ ‫ﺣﺮﺍ)‪.(٢‬‬ ‫ﻛﻠﻪ ‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٧٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٧٩/٤‬ ‪.[٣٨٠‬‬ ‫‪287‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‪ ٤٠٧‬ا‪Q‬اط اﻹ ن ‪ (B‬ا‪:w$‬‬ ‫ﻳﺸﺘﺮﻁ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻌﺘﻖ ﻣﻦ ﺑﺎﺏ ﺣﻤﻞ ﺍﻟﻤﻄﻠﻖﻭﻫﻮ ﺍﻟﺮﻗﺒﺔ ﻓﻲ ﺍﻟﺤﻠﻒ ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻘﻴﺪﻭﻫﻮ ﺍﻟﺮﻗﺒﺔ ﻓﻲ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻤﻮﺟﺐ ﻟﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﻗﻴﺎﺳﺎ ﺑﺠﺎﻣﻊ ﺍﻟﺮﻗﺒﺔ ﻫﻨﺎ ﻋﻠﻴﻬﺎ ﻫﻨﺎﻙ‪،‬‬ ‫ﺍﻟﻤﻮﺟﺐ ﻫﻨﺎ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﻟﻘﺘﻞ‪ ،‬ﻓﻠﺘﺤﻤﻞ ‬ ‫ﻏﻨﻤﺎ‬ ‫ﺭﺟﻼ ﺟﺎﺀ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺎﻝ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺟﺎﺭﻳﺔ ﻟﻲ ﺗﺮﻋﻰ ‬ ‫ﻭﻷﻥ ‬ ‫ﻓﺠﺌﺘﻬﺎ ﻭﻗﺪ ﻓﻘﺪﺕ ﺷﺎﺓ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺴﺄﻟﺘﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﻛﻠﻬﺎ ﺍﻟﺬﺋﺐ‪ ،‬ﻓﺄﺳﻔﺖ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻟﻄﻤﺖ ﻭﺟﻬﻬﺎ‪ ،‬ﺃﻓﻼ ﺃﻋﺘﻘﻬﺎ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺍﺋﺘﻨﻲ ﺑﻬﺎ‪ ،‬ﻓﺄﺗﻴﺘﻪ‬ ‫‬‫ﻓﻀﺠﺮﺕ ﺣﺘﻰ‬ ‫‬ ‫ﺑﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺃﻳﻦ ﺍﷲ؟ ﻗﺎﻟﺖ‪ :‬ﻓﻲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻧﺎ؟ ﻗﺎﻟﺖ‪ :‬ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﻋﺘﻘﻬﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﻣﺆﻣﻨﺔ«)‪ ،(١‬ﻭﻻ ﺗﺸﺮﻁ ﺍﻟﻮﻻﻳﺔ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺑﺸﺮﻃﻬﺎ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻢ ﻳﺬﻛﺮ ﺃﻥ ﺍﻟﺮﻗﺒﺔ ﺍﻟﺘﻲ ﻟﺰﻣﺘﻪ ﻫﻲ ﻣﻦ ﻗﺘﻞ‪ ،‬ﻓﺎﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻣﻨﻪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﺣﻨﺚ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻣﻊ ﻋﻤﻮﻡ ﻛﻼﻣﻪ ﺍﺷﺘﺮﻁ ﮊ ﺍﻹﻳﻤﺎﻥ؛‬ ‫ﺇﺫ ﻟﻢ ﻳﺄﻣﺮﻩ ﺑﻌﺘﻘﻬﺎ ﺣﺘﻰ ﻳﺄﺗﻴﻪ ﺑﻬﺎ ﻓﻴﺨﺘﺒﺮ ﺇﻳﻤﺎﻧﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻭﺟﺪﻫﺎ ﻣﺆﻣﻨﺔ ﺃﻣﺮﻩ ﺑﻌﺘﻘﻬﺎ‪،‬‬ ‫ﻭﻋﻠﻠﻪ ﻣﻦ ﺣﻴﺚ ﺃﺟﺰﺍﻫﺎ؛ ﻷﻧﻬﺎ ﻣﺆﻣﻨﺔ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺠﺰﻳﻚ ﻋﺘﻘﻬﺎ؛ ﻷﻧﻬﺎ ﻣﺆﻣﻨﺔ‪ ،‬ﻓﻠﻮ‬ ‫ﻛﺎﻥ ﻋﺘﻖ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻨﺔ ﻟﻐﻴﺮ ﺍﻟﻘﺘﻞ ﻳﺠﺰﺉ ﻟﺴﺄﻟﻪ‪ :‬ﻫﻞ ﻟﺰﻣﺘﻚ ﻣﻦ ﻗﺘﻞ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻻ‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﻘﺼﺪ ﺑﺎﻟﻜﻔﺎﺭﺓ ﻧﻔﻊ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﺃﻻ‬ ‫‬‫ﻗﺎﻝ‪ :‬ﺃﻋﺘﻘﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺨﺘﺒﺮ ﺇﻳﻤﺎﻧﻬﺎ‪،‬‬ ‫ﺗﺮﻯ ﺃﻧﻪ ﻻ ﻳﺠﺰﺉ ﺃﻥ ﻳﻜﺴﻮ ﺍﻟﻜﻔﺎﺭ ﻭﻻ ﺃﻥ ﻳﻄﻌﻤﻬﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻟﻮ ﻛﺎﻧﻮﺍ‬ ‫ﻣﺴﺎﻛﻴﻦ ﺧﻼﻓﺎ ﻟﻤﻦ ﺃﺟﺎﺯ ﺇﻃﻌﺎﻡ ﻣﺴﺎﻛﻴﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻓﻬﻢ ﮊ ﻣﻦ‬ ‫ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻟﺰﻣﺘﻪ ﻣﻦ ﻗﺘﻞ ﺃﻭ ﻇﻬﺎﺭ؛ ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﺭﻗﺒﺔ؛ ﻷﻥ ﻛﻔﺎﺭﺓ ﺍﻟﺤﻨﺚ‬ ‫ﻻ ﻳﺘﻌﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﺘﻘﺎ ‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻲ ﺭﻗﺒﺔ‪ ،‬ﺑﺨﻼﻑ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﻳﺘﻌﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﺘﻘﺎ ﺇﻥ ﻗﺪﺭ‪ ،‬ﻭﻛﺬﺍ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻧﺴﺦ ﻣﺎ ﻛﺎﻥ‬ ‫ﻣﻦ ﺇﺑﺎﺣﺘﻪ‪ ،‬ﺡ)‪.(٥٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٠/٤‬ ‪.[٣٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪288‬‬ ‫‪ ٤٠٨‬ا‪ )o‬م ‪ (B‬ا رة  ا"!رة ‪ .'/‬اﻹ|‪ $‬م‪:‬‬ ‫ ﻻ ﻳﺼﻮﻡ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻳﺨﻴﺮ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﺼﻮﻡ ﺑﻼ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ ﺃﻭ‬ ‫ﺩﺭﻫﻤﺎ ﻓﻮﻕ ﻣﺎ ﻻ ‬ ‫‬‫ﻛﺴﻮﺓ ﻣﻦ ﻳﻤﻠﻚ ﻋﺸﺮﻳﻦ‬ ‫ﻳﺤﺮﺭ‪ ،‬ﻭﻻ ﻛﺴﻮﺓ ﻓﻲ ﺍﻟﻈﻬﺎﺭ ﻭﻏﻴﺮﻩ‪ ،‬ﺑﻞ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺗﻜﻔﻴﻪ ﺍﻟﻌﺸﺮﻭﻥ ﺃﻭ ﺍﻟﺜﻼﺛﺔ ﻓﻲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺭﺑﻤﺎ ﻭﺟﺪ ﺑﻬﺎ‬ ‫ﺑﺪ ﻣﻨﻪ ﻛﺜﻮﺏ ﻭﻣﺴﻜﻦ‬ ‫ﻧﺎﺩﺭﺍ ﻓﻮﻕ ﻣﺎ ﻻ ‬ ‫ﺷﺎﺫﺍ ‬‫ﺍﻟﻜﺴﻮﺓ‪ ،‬ﻭﻻ ﻳﺠﺪ ﺑﻬﺎ ﺍﻹﻋﺘﺎﻕ ﺇﻻ ‪‬‬ ‫ﻭﺧﺎﺩﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ ﺃﻭ ﻳﺤﺮﺭ ﺍﻟﻐﻨﻲ ﺍﻟﺬﻱ ﻟﻪ ﻣﻦ ﻏﻠﺔ ﻣﺎﻟﻪ ﺃﻭ ﻣﻦ‬ ‫ﻏﻴﺮﻫﺎ ﻣﺎ ﻳﻐﻨﻴﻪ ﻭﻋﻴﺎﻟﻪ ﻟﺤﻮﻝ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ ﺃﻭ ﻳﻌﺘﻖ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻔﻀﻞ ﻋﻦ ﺫﻟﻚ ﺧﻤﺴﺔ ﻋﺸﺮ ﺩﺭﻫﻤﺎ ﺯﻳﺎﺩﺓ ﻋﻠﻰ‬ ‫ﻣﺎ ﻳﻐﻨﻴﻪ ﻭﻋﻴﺎﻟﻪ ﻭﻋﻠﻰ ﻣﺎ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ ﺃﻭ ﻳﻌﺘﻖ‪ ،‬ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﻓﻘﻴﺮ‬ ‫ﻳﺼﻮﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﻮﻡ ﻣﻦ ﻟﻪ ﻣﺎ ﻳﻐﻨﻴﻪ ﻭﻋﻴﺎﻟﻪ ﻟﺤﻮﻝ ﻭﻳﻔﻀﻞ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮﻭﻥ‪.‬‬ ‫ﻃﻌﺎﻣﺎ‪.‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎﺋﺘﺎﻥ ﺃﻭ ﻗﻴﻤﺔ ﺫﻟﻚ ﻭﻟﻮ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻪ ﻣﺎ ﻳﻜﻔﻲ ﻟﺤﻮﻝ ﻭﻟﻢ ﻳﻔﻀﻞ ﻟﻪ ﻣﺎ ﻳﻌﺘﻖ ﺑﻪ ﺃﻭ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ‬ ‫ﺇﻻ ﺑﺘﺤﻤﻞ ﺩﻳﻦ ﺃﻭ ﺍﻧﺘﻘﺎﺹ ﻋﻦ ﺍﻟﻤﺆﻭﻧﺔ ﺃﻭ ﺑﺒﻴﻊ ﺃﺻﻞ ﺻﺎﻡ‪ ،‬ﻭﻻ ﻳﺒﻴﻊ ﺁﻻﺕ‬ ‫ﺍﻟﺼﻨﻌﺔ ﺃﻭ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻻ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﻭﻟﻮ ﺃﺷﻌﺎﺭ ﻧﺎﻓﻌﺔ‪ ،‬ﻭﻳﺤﺴﺐ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺩﻳﻦ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٣/٤‬ ‪.[٣٨٤‬‬ ‫‪289‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‬ ‫‪ N$‬وو‪:; *$Z  !2‬‬ ‫‪ h ` *7 ٤٠٩‬م‬ ‫ﺑﻌﻀﺎ ﻭﻭﺟﺪ ﻣﺎ ﻳﻄﻌﻢ ﺃﻭ ﻳﻜﺴﻮ ﺃﻭ ﻳﻌﺘﻖ ﺃﻃﻌﻢ ﺃﻭ ﺃﻋﺘﻖ ﺃﻭ ﻛﺴﺎ‪،‬‬ ‫ ﻣﻦ ﺻﺎﻡ ‬ ‫ﻭﻣﺎ ﺻﺎﻡ ﻧﻔﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺷﺮﻉ ﻓﻲ ﻛﻔﺎﺭﺓ ﻛﻤﺎ ﻳﺠﺰﺋﻪ ﻟﻢ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﺑﻞ ﺗﺠﺰﺋﻪ‪.‬‬ ‫ ﻭﻣﻦ ﺗﻮﺍﻧﻰ ﺣﺘﻰ ﺍﻓﺘﻘﺮ ﺍﺧﺘﻴﺮ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﻭﺇﻥ ﺃﻳﺴﺮ ﺑﻌﺪ ﺃﻃﻌﻢ ﺃﻭ ﻛﺴﺎ ﺃﻭ‬ ‫ﺃﻋﺘﻖ‪.‬‬ ‫ﻳﻮﻣﺎ‪.‬‬ ‫ ﻭﻳﺼﻮﻡ ﻋﻦ ﻛﻞ ﻣﺴﻜﻴﻦ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﻮﻡ‪ ،‬ﺑﻞ ﺍﻟﺘﻜﻔﻴﺮ ﺑﻐﻴﺮ ﺍﻟﺼﻮﻡ ﺩﻳﻦ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺠﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻗﺪ ﺃﺳﺎﺀ ﻓﻲ ﺗﻮﺍﻧﻴﻪ‪ ،‬ﻭﻟﻪ ﺍﻟﺴﺆﺍﻝ ﻓﻴﻜﻔﺮ ﺑﻐﻴﺮ‬ ‫ﺍﻟﺼﻮﻡ؛ ﻷﻧﻪ ﻟﻤﺎ ﺗﻮﺍﻧﻰ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳ ﻨﺎ‪.‬‬ ‫ﻭﻋﻠﻲ ﻣﻬﺮﻙ«‪ ،‬ﺃﻭ‬ ‫‪‬‬‫ﻭﻋﻠﻲ ﻛﻔﺎﺭﺗﻚ«‪ ،‬ﺃﻭ »ﺗﺰﻭﺝ‬ ‫‪‬‬‫ﻭﻣﻦ ﻗﺎﻝ ﻷﺣﺪ‪» :‬ﺍﺣﻨﺚ‬ ‫ﻭﻋﻠﻲ ﻣﺆﻭﻧﺘﻚ« ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻔﻌﻞ؛ ﻓﻘﻴﻞ‪ :‬ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪،‬‬ ‫‪‬‬‫»ﺍﺧﺮﺝ ﻟﻠﺤﺞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺣﻨﺚ ﻓﻘﺎﻝ‪ :‬ﻟﻢ ﺃﻋﻠﻢ ﺃﻧﻪ ﻣﻐﻠﻆ ﻓﺎﻟﻮﻗﻒ)‪.(١‬‬ ‫‪  ] % . ٤١٠‬رة ا))`؟‬ ‫ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺗﺠﺐ ﺑﻌﺪ ﺍﻟﺤﻨﺚ ﻻ ﻗﺒﻠﻪ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﺳﻘﻮﻃﻬﺎ‬ ‫ﺇﻥ ﺗﻘﺪﻣﺘﻪ ﻫﻞ ﺗﺠﺰﺉ ﺃﻭ ﺗﻌﺎﺩ؟ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﺃﻋﻄﻰ ﺣ ‪‬ﻘﺎ ﻗﺒﻞ‬ ‫ﻭﺟﻮﺑﻪ ﻫﻞ ﻳﺠﺰﺋﻪ ﺃﻭ ﻻ؟ ﻣﺜﻞ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﻋﻴﻦ ﻣﺎﺀ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻳﻔﺴﺪ‬ ‫ﻓﻴﻬﺎ ﺷﻴ ﺌﺎ ﻓﺄﻋﻄﻰ ﻟﻔﻘﻴﺮ ﻣﺎ ﻳﻔﺴﺪ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﺻﻠﺢ ﻓﻴﻬﺎ ﻗﺒﻞ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﺃﻭ ﺃﻋﻄﻰ‬ ‫ﺷﻔﻌﺘﻪ ﻷﺣﺪ ﻗﺒﻞ ﺍﻟﺒﻴﻊ‪ ،‬ﺃﻭ ﺃﺟﺎﺯ ﺍﻟﻮﺻﻴﺔ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﺃﻭ ﺃﺟﺎﺯﻫﺎ ﻟﻠﻮﺍﺭﺙ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٤/٤‬ ‪.[٣٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪290‬‬ ‫ﻗﺒﻞ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺘﻜﻔﻴﺮ ﻗﺒﻞ ﺍﻟﺤﻨﺚ ﺑﺎﻹﻃﻌﺎﻡ؛ ﺃﻱ‪ :‬ﺃﻭ ﺍﻟﻌﺘﻖ ﺃﻭ‬ ‫ﺍﻟﻜﺴﻮﺓ‪ ،‬ﻭﻻ ﻳﻜﻔﺮ ﺑﺎﻟﺼﻴﺎﻡ ﺇﻻ ﺑﻌﺪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺛﺎﻟﺚ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‬ ‫ﺇﻻ ﻗﺒﻞ ﺍﻟﺤﻨﺚ)‪.(١‬‬ ‫‪ p #'7 ` *7 ٤١١‬ن ‪ E'K‬ا رات‪:‬‬ ‫ﻣﻦ ﺣﻠﻒ ﺑﺄﻳﻤﺎﻥ ﺷﺘﻰ؛ ﺑﺄﻥ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﻣﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻤﺮﺳﻠﺔ ﻭﺑﻌﻀﻬﺎ ﻣﻤﺎ‬ ‫ﻳﻮﺟﺐ ﺍﻟﻤﻐﻠﻈﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻜﻞ ﻣﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻤﺮﺳﻠﺔ‪ ،‬ﻟﻜﻦ ﺍﺧﺘﻠﻒ؛ ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﺤﻠﻒ ﺑﺎﷲ ‪ 8‬ﻭﻳﺤﺮﻡ ﺍﻟﺤﻼﻝ‪ ،‬ﺃﻭ ﻣﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻤﻐﻠﻈﺔ ﻭﺍﺧﺘﻠﻒ؛ ﻣﺜﻞ »ﻋﻬﺪ‬ ‫ﺍﷲ«‪ ،‬ﻭ»ﺃﻧﻪ ﻟﻤﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ«؛ ﺃﻋﻨﻲ ﺍﻟﺤﺎﻟﻒ ﻋﻠﻰ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﺑﻌﻜﺴﻪ؛ ﺃﻱ‬ ‫ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺤﻠﻒ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﺑﻴﻤﻴﻦ ﻭﺍﺣﺪﺓ؛ ﻳﻜﻔﺮ ﺑﻌﺪﺩﻫﺎ؛ ﺃﻱ‪:‬‬ ‫ﺑﻌﺪﺩ ﺍﻷﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻤﻌﻜﻮﺱ ﻭﺑﻌﺪﺩ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﺍﻟﻌﻜﺲ‪ ،‬ﻓﻬﺬﺍ ﻋﺎﺋﺪ ﺇﻟﻰ‬ ‫ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻮﺯﻳﻊ ﺇﺫﺍ ﺣﻨﺚ‪ ،‬ﻓﺎﻷﻭﻝ؛ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﻭﺍﷲ«‪،‬‬ ‫ﻭ»ﻋﻠﻲ ﻋﻬﺪ ﺍﷲ«‪ ،‬ﻭ»ﺇﻧﻪ ﻟﻤﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻟﻴﻔﻌﻠﻦ ﻛﺬﺍ«‪ ،‬ﻓﺤﻨﺚ؛ ﻓﺘﻠﺰﻣﻪ ﻣﺮﺳﻠﺔ‬ ‫‪‬‬ ‫ﺑﻘﻮﻟﻪ‪» :‬ﻭﺍﷲ«‪ ،‬ﻭﻣﻐﻠﻈﺘﺎﻥ ﺑﻘﻮﻟﻪ‪» :‬ﻋﻠﻴﻪ ﻋﻬﺪ ﺍﷲ«‪ ،‬ﻭﻗﻮﻟﻪ‪» :‬ﺇﻧﻪ ﻟﻤﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ«‪،‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺗﻜﺮﺭﺕ ﺑﻤﺎ ﻳﻠﺰﻣﻪ ﺑﻪ ﻣﺮﺳﻠﺔ ﺃﻭ ﻣﻐﻠﻈﺔ‪ ،‬ﻓﺤﻨﺚ ﻭﺍﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﻭﺍﷲ‬ ‫ﻷﻓﻌﻠﻦ ﻛﺬﺍ«‪ ،‬ﻭ»ﻷﻓﻌﻠﻦ ﻛﺬﺍ«‪» ،‬ﻭﻷﻓﻌﻠﻦ ﻛﺬﺍ«‪ ،‬ﺃﻭ ﺑﺪﻭﻥ ﺗﻜﺮﻳﺮ ﺍﻟﻌﺎﻗﻞ ﻓﺤﻨﺚ؛‬ ‫ﻟﺰﻣﺘﻪ ﺑﻜﻞ ﺟﻮﺍﺏ ﻛﻔﺎﺭﺓ)‪.(٢‬‬ ‫‪% ٤١٢‬ار ا))`‪:‬‬ ‫ﺇﻥ ﻛﺮﺭ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻬﺎ ﻓﻬﻞ ﺗﻜﺮﺍﺭﻫﺎ ﺗﺄﻛﻴﺪ ﻭﺇﻥ ﻟﻢ ﻳﻘﺼﺪﻩﺃﻱ‪:‬‬ ‫ﺍﻟﺘﺄﻛﻴﺪﻭﻳﻜﻔﺮ ﻭﺍﺣﺪﺓ؟ ﺃﻭ ﻏﻴﺮ ﺗﺄﻛﻴﺪ ﻓﻴﻜﻔﺮ ﺑﻌﺪﺩﻫﺎ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪﻩ؟ ﻗﻮﻻﻥ‪،‬‬ ‫ﻛ »ﻭﺍﷲ‪ ،‬ﻭﺍﷲ‪ ،‬ﻭﺍﷲ ﻷﻓﻌﻠﻦ«‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻮﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺇﻥ ﺷﺎﺀ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٣٨٢/٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٩٣/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٥/٤‬ ‪.[٣٨٦‬‬ ‫‪291‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﺃﻳﻤﺎ ﻧﺎ ﺃﺧﺮ ﻓﺒﻌﺪﺩﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻆ ﻭﺍﺗﺤﺪ ﻣﻌﻨﺎﻩ؛ ﺃﻱ‪ :‬ﻣﺎ ﺻﺪﻗﻪ‪ ،‬ﻭﻟﻮ‬ ‫‬ ‫ﺃﻫﻼ ﻟﻠﻌﺒﺎﺩﺓ »ﻭﺭﺏ ﻛﻞ‬‫ﺍﺧﺘﻠﻒ ﻣﻔﻬﻮﻣﻪ؛ ﻛ »ﻭﺍﷲ« ﻣﻔﻬﻮﻣﻪ ﺍﻟﻤﻨﻔﺮﺩ ﺑﻜﻮﻧﻪ‬ ‫ﺷﻲﺀ« ﻣﻔﻬﻮﻣﻪ ﺍﻟﻤﺮﺑﻲ ﺃﻭ ﺍﻟﻤﺎﻟﻚ ﺃﻭ ﺍﻟﺴﻴﺪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺧﺎﻟﻘﻪ ﻣﻔﻬﻮﻣﻪ‬ ‫ﺍﻟﻤﻮﺟﺪ‪ ،‬ﻭﺍﻟﻤﺎﺻﺪﻕ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ »ﻷﻓﻌﻠﻦ ﻛﺬﺍ«‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺗﻜﺮﺭ ﺍﻟﻘﺴﻢ ﺑﺎﺳﻢ ﻋﻠﻢ ﺃﻭ ﺻﻔﺔ‪ ،‬ﻭﺑﺼﻔﺔ ﻟﻐﻮﻳﺔ ﻛﺬﻟﻚ؛ ﻣﺜﻞ‬ ‫ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﻭﺍﷲ‪ ،‬ﻭﺟﻼﻟﻪ‪ ،‬ﻭﻛﺒﺮﻳﺎﺋﻪ ﻷﻓﻌﻠﻦ ﻛﺬﺍ«‪ ،‬ﻓﺬﻟﻚ ﺍﺳﻢ ﻭﺻﻔﺘﺎﻥ‬ ‫ﻟﻐﻮﻳﺘﺎﻥ‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻝ‪» :‬ﻭﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﻋﺰﺗﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ«‪ ،‬ﻓﺬﻟﻚ ﺻﻔﺔ ﻧﺤﻮﻳﺔ‬ ‫ﻭﺻﻔﺘﺎﻥ ﻟﻐﻮﻳﺘﺎﻥ)‪.(١‬‬ ‫‪  ٤١٣‬رة ` ‪ p #'7‬ظ "‪ .$ (B E‬وا‪ \'  (B !7‬وا‪:!7‬‬ ‫ ﺇﺫﺍ ﺣﻠﻒ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻔﻘﺔ ﻓﻲ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻓﻲ ﻣﺠﻠﺲ؛ ﻓﻔﻲ ﻛﻞ ﻟﻔﻆ ﻛﻔﺎﺭﺓ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﻣﺠﺎﻟﺲ ﻓﻜﻞ ﻣﺠﻠﺲ ﺑﻜﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺍﺗﻔﻘﺖ ﺍﻟﻜﻔﺎﺭﺓ ﻓﻮﺍﺣﺪﺓ ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻆ‪ ،‬ﺇﻻ ﺇﻥ ﺗﻌﺪﺩ‬ ‫ﺍﻟﻤﺠﻠﺲ ﻓﻠﻜﻞ ﻣﺠﻠﺲ ﻛﻔﺎﺭﺓ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻠﻔﻆ ﻭﻟﻮ ﺍﺗﻔﻘﺖ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬ ‫ ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﻣﻦ ﺍﻟﻤﺘﻔﻘﺔ ﻗﻮﻝ ﺍﻟﺤﺎﻟﻒ‪» :‬ﺇﻧﻪ ﻳﻬﻮﺩﻱ« ﻭ»ﺇﻧﻪ ﻧﺼﺮﺍﻧﻲ«‬ ‫ﻓﻌﻠﻴﻪ ﻛﻔﺎﺭﺗﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ ﻻﺗﻔﺎﻕ ﻛﻔﺎﺭﺗﻬﻤﺎ ﻓﻲ ﺍﻟﺘﻐﻠﻴﻆ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺃﻟﻒ ﻟﻌﻨﺔ ﻣﻦ ﺍﷲ« ﺭﺩ ﻟﻮﺍﺣﺪﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻛﺬﺍ ﻋﻠﻴﻪ »ﺃﻟﻒ ﻋﻬﺪ«‪ ،‬ﺃﻭ »ﺃﻟﻒ ﻳﻤﻴﻦ«‪ ،‬ﺃﻭ »ﺃﻟﻒ ﻗﺒﺤﺔ ﻣﻦ‬ ‫ﺍﷲ«‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﺃﻟﻒ ﻟﻌﻨﺔ«‪ ،‬ﺃﻭ »ﻗﺒﺤﺔ«‪ ،‬ﻭﻟﻢ ﻳﻘﻞ‪» :‬ﻣﻦ ﺍﷲ«‪ ،‬ﻭﻟﻢ ﻳﻨﻮ ﻓﻼ‬ ‫ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٨٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٨٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪292‬‬ ‫‪ E  #'7 ` ٤١٤‬ﻻ "!ر ‪: i)'/‬‬ ‫ ﻭﻣﻦ ﺣﻠﻒ ﺑﺤﺠﺔ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻟﺰﻣﺘﻪ ﺇﻥ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﺷﻬﺮﺍﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻠﺠﻤﻴﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﻮﺏ‪ ،‬ﻭﻳﺴﺘﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﺠﻬﺎﻝ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺃﺣﺞ ﻟﻔﻼﻥ ﺇﻥ‬ ‫ﻛﻠﻤﺘﻪ ﻓﻜﻠﻤﻪ ﺣﺞ ﻟﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺣﺘﻰ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻲ‪.‬‬ ‫ﺭﺍﻛﺒﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻣﺎﺷﻴﺎ ﻭﻣﻌﻪ ﻣﻤﻠﻮﻛﻪ ‬ ‫‬‫‬ ‫ﺭﺍﺟﻼ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺑﺎﻟﺤﺞ‬ ‫ﻋﻴﻲ ﺭﻛﺐ ﻭﻣﺸﻰ ﻋﻨﻪ ﻣﻤﻠﻮﻛﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﺇﺫﺍ ﻭﺻﻞ ﺃﻋﺘﻘﻪ‪ ،‬ﻛﺬﺍ ﺃﻓﺘﻰ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻻﻣﺮﺃﺓ‪ ،‬ﻭﺭﺧﺺ ﻟﻤﻦ ﺣﻠﻒ ﺑﺎﻟﻤﺸﻲ ﻟﻠﺤﺞ ﺃﻥ ﻳﺮﻛﺐ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻓﻴﻤﺸﻲ)‪.(١‬‬ ‫‪ #'7 ` ٤١٥‬أن  ‪v‬ﻼ‪:E 7 `)v‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺑﺜﻼﺛﻴﻦ ﺣﺠﺔ ﻟﺰﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﺑﻔﻘﺮ ﺻﺎﻡ ﻟﻜﻞ ﻣﻨﻬﺎ ﺷﻬﺮﻳﻦ‬ ‫ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻓﻠﻴﺤﺞ‪ ،‬ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﺼﻮﻡ ﺃﻃﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴ ﻨﺎ‬ ‫ﺃﻛﻠﺘﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺤﺞ ﻭﻻ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺪﺭ ﻋﻠﻴﻪ ﻭﺇﻻ ﻓﻼ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﺑﺜﻼﺛﻴﻦ ﺣﺠﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻟﺰﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﺑﻔﻘﺮ ﺻﺎﻡ ﻟﻜﻞ؛‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﺘﺘﺎﺑﻊ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﺃﻱ‪ :‬ﻟﻜﻞ ﺣﺠﺔ ﻣﻨﻬﺎ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٩٣/٤‬ ‪.[٣٩٤‬‬ ‫‪293‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﻣﻦ ﻇﻬﺎﺭ ﺃﻭ ﻗﺘﻞ‪ ،‬ﻭﻻ ﻳﻌﺬﺭ ﺇﻻ ﺑﻤﺮﺽ ﺃﻭ ﻋﻴﺪ ﺃﻭ ﺭﻣﻀﺎﻥ ﺃﻭ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻌﺬﺭ ﻓﻲ ﻗﻄﻊ ﺍﻟﺼﻮﻡ ﺑﺴﻔﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻟﺰﻣﻮﻩ ﺍﻟﺼﻮﻡ؛ ﻷﻧﻪ ﺃﺻﻌﺐ‬ ‫ﻭﺃﺷﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ؛ ﻷﻧﻪ ﺑﺪﻝ ﻣﻦ ﺍﻟﺴﻔﺮ ﻟﻠﺤﺞ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﺻﻌﺐ ﺷﺎﻕ‪ ،‬ﻭﻗﺪ‬ ‫ﺷﻬﺮﺍ‬ ‫‬‫ﻳﺴﻬﻞ ﺑﺎﻟﻘﺮﺏ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﺟﻤﻠﺔ ﻣﺎ ﻟﺰﻣﻪ ﻋﻠﻰ ﺛﻼﺛﻴﻦ ﺣﺠﺔ ﺳﺘﻮﻥ‬ ‫ﻳﺼﻮﻣﻬﺎ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﺑﻌﺪ ﻓﻠﻴﺤﺞ ﺍﻟﺜﻼﺛﻴﻦ ﺣﺠﺔ ﻣﺜﻼ‪.‬‬ ‫ ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﺼﻮﻡ ﻭﺃﻃﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴ ﻨﺎ ﺃﻛﻠﺘﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﺃﻟﻒ‬ ‫ﻣﺴﻜﻴﻦ ﻭﺛﻤﺎﻧﻤﺎﺋﺔ ﻣﺴﻜﻴﻦ‪ ،‬ﻓﺬﻟﻚ ﻣﻐﻠﻈﺔ‪ ،‬ﺇﻃﻌﺎﻡ ﻟﻜﻞ ﺣﺠﺔ‪ ،‬ﻭﺇﻥ ﻗﺪﺭ ﺑﻌﺪ‬ ‫ﻓﻠﻴﺤﺞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺞ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﻹﻃﻌﺎﻡ ﺑﻌﺬﺭ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻟﻮﺍ ﺑﺎﻹﻃﻌﺎﻡ ﺃﻭ‬ ‫ﺻﻮﻣﺎ ﻛﻔﺪﻳﺔ ﺍﻷﺫﻯ‬ ‫‬‫ﺇﻃﻌﺎﻣﺎ ﺃﻭ‬ ‫‬‫ﺍﻟﺼﻮﻡ ﻭﻟﻢ ﻳﻘﻮﻟﻮﺍ ﺑﺎﻟﻌﺘﻖ ﻟﻴﻮﺍﻓﻖ ﺍﻟﺤﺞ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ‬ ‫ﻻ ﻋﺘﻘﺎ‪ ،‬ﻭﺇﺫﺍ ﺻﺎﺭ ﺇﻟﻰ ﺍﻟﻄﻌﺎﻡ ﻓﻠﻪ ﺃﻥ ﻳﻜﻴﻞ ﻟﻬﻢ ﻛﺎﻟﻜﻔﺎﺭﺍﺕ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺤﺞ ﻻ ﻏﻴﺮﻩ ﻓﻠﻴﻨﺘﻈﺮ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﺴﺘﺄﺟﺮ ﻋﻨﻬﻦ ﺃﻭ‬ ‫ﻳﻮﺹ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺪﺭ ﻋﻠﻴﻪﺃﻱ ﻋﻠﻰ ﺍﻟﺤﺞ ﺑﻨﻔﺴﻪﺣﺠﻬﻦ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻋﻠﻴﻪ‪.‬‬ ‫‪ #'7 ` ٤١٦‬أن   ‪: ) Q‬‬ ‫ﻣﺎﺷﻴﺎ؛ ﺑﺄﻥ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﺒﻴﺖ«‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫‬‫ ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺤﺞ‬ ‫ﺭﺍﻛﺒﺎ‪ ،‬ﻭﻣﺎ ﻧﻮﻯ ﻣﻦ ﺭﺅﻳﺔ‬ ‫ﻣﺎ ﻧﻮﻯ ﻣﻦ ﻣﺸﻲ ﺑﻼ ﺭﻛﻮﺏ‪ ،‬ﺃﻭ ﻣﺸﻲ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻭﺻﻮﻟﻪ ﻓﻘﻂ‪ ،‬ﺃﻭ ﻣﻦ ﻃﻮﺍﻑ ﻣﻦ ﺣﺞ ﺃﻭ ﻣﻦ ﻋﻤﺮﺓ‪ ،‬ﻭﻻ ﺷﻲﺀ ﺇﻥ ﺣﻠﻒ‬ ‫ﺑﻤﺸﻲ ﻟﻐﻴﺮﻩ ﻭﻟﻮ ﻟﻤﺴﺠﺪ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻭ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺇﻟﻴﻬﻤﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ ﻓﻴﻬﻤﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪294‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﺇﻻ ﺇﻥ ﺣﻠﻒ ﺑﺎﷲ‪.‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺑﺎﻟﻤﺸﻲ ﺇﻟﻰ ﻣﺴﺠﺪ ﻏﻴﺮ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﻏﻴﺮ ﻣﺴﺠﺪ ﻣﻤﺎ ﻫﻮ ﻋﺒﺎﺩﺓ؛‬ ‫ﻛﻤﻮﺿﻊ ﻓﻴﻪ ﺇﺧﻮﺍﻧﻪ ﻳﺰﻭﺭﻫﻢ؛ ﻓﻘﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ؛ ﻷﻥ ﺫﻟﻚ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﺣﻨﺚ ﻋﻠﻴﻪ‬ ‫ﻟﺤﺪﻳﺚ‪» :‬ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﻟﻰ ﺛﻼﺛﺔ‪ :‬ﺑﻴﺖ ﺍﷲ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ‪ ،‬ﻭﺑﻴﺖ‬ ‫ﺍﻟﻤﻘﺪﺱ«)‪.(١‬‬ ‫ ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﺍﻟﻠﺰﻭﻡ ﻟﻤﻘﺎﻡ ﺍﻟﺤﻠﻒ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻤﺸﻲ ﻭﻟﻢ ﻳﻨﻮﺇﻟﻰ ﺍﻟﺒﻴﺖ ﻓﻤﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺬﻫﺐ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫‪ Y7 ٤١٧‬ا ‪:#o  #‬‬ ‫ﻭﺇﻥ ﺣﻨﺚ ﺣﺎﻟﻒ ﺑﻤﺼﺤﻒ ﻭﺃﺭﺍﺩ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﺣﻠﻒ ﺑﺎﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻓﻬﻞ ﻋﻠﻴﻪ ﺑﻜﻞ ﺣﺮﻑ ﻣﻐﻠﻈﺔ؟‬ ‫ ﻭﺫﻟﻚ ﻗﻴﻞ‪ :‬ﺛﻼﺛﻤﺎﺋﺔ ﺃﻟﻒ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﻟﻔﺎ ﺃﻟﻒ ﻭﺳﺒﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ؟ ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﺃﻭ ﺑﻜﻞ‬ ‫ﺁﻳﺔ ﻭﺫﻟﻚ ﺳﺘﺔ ﺁﻻﻑ ﻭﺳﺘﻤﺎﺋﺔ ﻭﺳﺘﺔ ﻭﺳﺘﻮﻥ؟ ﺃﻭ ﺑﻜﻞ ﺳﻮﺭﺓ؟ ﻭﺫﻟﻚ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻊ‬ ‫ﻋﺸﺮﺓ؟ ﺃﻭ ﺑﻜﻞ ﻛﻠﻤﺔ؟ ﻭﺫﻟﻚ ﺳﺒﻌﻮﻥ ‬ ‫ﺃﻟﻔﺎ ﻭﺳﺘﻤﺎﺋﺔ ﻭﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﻛﻠﻤﺔ‪ ،‬ﺃﻭ‬ ‫ﺑﻜﻞ ﻋﺸﺮ؟ ﺃﻱ‪ :‬ﻋﺸﺮ ﺁﻳﺎﺕ‪ ،‬ﻭﺃﺛﺒﺖ ﺍﻟﺘﺎﺀ ﻓﻲ ﻋﺪﺩ ﺍﻟﻤﺆﻧﺚ؛ ﺇﻣﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻟﻐﺔ‪،‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺡ)‪ ،(١١٨٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﻟﻰ ﺛﻼﺛﺔ‬ ‫ﻣﺴﺎﺟﺪ‪ ،‬ﺡ)‪.(١٣٩٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩١/٤‬‬ ‫‪295‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﻭﺇﻣﺎ ﻟﺠﻮﺍﺯ ﺍﻹﺛﺒﺎﺕ ﻋﻨﺪ ﺣﺬﻑ ﺍﻟﻤﻌﺪﻭﺩ ﺍﻟﻤﺆﻧﺚ ﻛﻤﺎ ﻣﺮ‪ ،‬ﺃﻭ ﻭﺍﺣﺪﺓ؟ ﺃﻭ‬ ‫ﻣﺮﺳﻠﺔ؟ ﺃﻭ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺣﻠﻒ ﺑﻐﻴﺮ ﺍﷲ؟ ﺃﻗﻮﺍﻝ)‪.(١‬‬ ‫‪  ]21 ٤١٨‬رة اﻹ ام‪:‬‬ ‫ ﻣﻮﺟﺐ ﻛﻔﺎﺭﺓ ﺍﻹﻟﺰﺍﻡ ﻓﻌﻞ ﻣﺎ ﺍﻟﺘﺰﻡ ﻣﻊ ﺣﻨﺚ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺻﻮﻡ ﺳﻨﺔ‬ ‫ﻣﺘﺘﺎﺑﻌﺎ ﺇﻥ‬ ‫‬‫ﺃﻭ ﺿﻌﻔﻬﺎ‬ ‫ﻣﺜﻼﺇﻥ ﻓﻌﻞ ﻛﺬﺍ ﺃﻭ ﺇﻥ ﻟﻢ ﻳﻔﻌﻠﻪ« ﻟﺰﻣﻪ ﺻﻮﻡ ﺫﻟﻚ‬ ‫»ﻋﻠﻲ ﺃﻥ ﺃﺑﺪﻟﻪ«‪ ،‬ﻭﺍﻷﻋﻴﺎﺩ‬ ‫‪‬‬‫ﺣﻨﺚ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺼﻮﻡ ﺑﺪﻝ ﺭﻣﻀﺎﻥ ﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ﻭﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﺘﺘﺎﺑﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺘﺘﺎﺑﻊ‪.‬‬ ‫ﺍﻟﺴﻨﺔ؛ ﺻﺎﻡ ﻣﺎ ﺃﺩﺭﻙ ﺻﻮﻣﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﻘﻀﻲ ﺃﻳﺎﻡ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ‪‬‬ ‫ﺍﻟﺴﻨﺔ‪،‬‬ ‫ﺭﻣﻀﺎﻥ ﻭﺍﻷﻋﻴﺎﺩ ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺳﻨﺔ ﻫﻜﺬﺍ ﺃﺗﻢ ﻋﺪﺩ ‪‬‬ ‫ﻭﻗﻀﻰ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﺻﻮﻡ ﺷﻬﺮﻳﻦ« ﻟﺰﻣﻪ ﺃﻥ ﻻ ﻳﻔﺮﻕ ﺃﻳﺎﻡ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﻬﺮﺍ‪.‬‬ ‫ﺷﺎﺀ ﻓﺮﻕ ‬ ‫ ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺃﻥ ﻳﻔﺮﻕ ﺃﻳﺎﻡ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻣﻐﻠﻈﺔ ﺃﻭ ﻣﺨﻔﻔﺔ ﺃﻭ‬ ‫ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻻ ﺃﻓﻌﻞ ﻛﺬﺍ« ﺛﻢ ﻓﻌﻠﻪ؛ ﻟﺰﻣﻪ ﻣﺎ ﺍﻟﺘﺰﻡ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻪ ﻳﻤﻴﻦ‬ ‫ﻻ ﻛﻔﺎﺭﺓ ﻟﻬﺎ«؛ ﻓﻤﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺗﺬﻫﺐ ﻋﻨﻪ ﺯﻭﺟﻪ ﺇﺫﺍ ﺣﻠﻒ ﺑﻜﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻭﻟﻢ ﻳﺆﺩﻫﺎ‬ ‫ﺑﻌﺪ ﺍﻟﺤﻨﺚ ﺣﺘﻰ ﻣﻀﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٧/٤‬ ‪.[٣٨٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٨٩/٤‬ ‪.[٣٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪296‬‬ ‫ﺣﺎﻓﻴﺎ ﻭﻋﺠﺰ‪.‬‬ ‫‬‫ ﻭﻛﺬﺍ ﻣﻦ ﺣﻠﻒ ﺑﺎﻟﺤﺞ‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﻛﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻢ ﻳﻄﻘﻪ ﻛﻠﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺃﻃﺎﻗﻪ‬ ‫ﻭﻳﻔﻌﻞ ﻣﺎ ﻟﻢ ﻳﻄﻘﻪ ﻛﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﻳﺼﻮﻡ ﺛﻼﺛﺔ ﻟﻘﻮﻟﻪ ﮊ ﻟﻌﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻭﻗﺪ‬ ‫ﺣﻠﻔﺖ ﺃﺧﺘﻪ ﺑﺎﻟﺤﺞ ﺣﺎﻓﻴﺔ ﻣﻨﻜﺸﻔﺔ ﺍﻟﺮﺃﺱ‪» :‬ﻣﺮ ﺃﺧﺘﻚ ﺃﻥ ﺗﺮﻛﺐ‪ ،‬ﻭﺗﺨﻤﺮ‬ ‫ﻧﻔﺴﺎ ﺇﻻ‬ ‫ﺭﺃﺳﻬﺎ‪ ،‬ﻭﺗﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺗﺴﻴﺮ ﻣﺎ ﻃﺎﻗﺖ؛ ﻻ ﻳﻜﻠﻒ ﺍﷲ ‬ ‫ﻭﺳﻌﻬﺎ«)‪.(٢)(١‬‬ ‫ﻭﺩﺧﻞ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﺗﺴﻴﺮ ﺣﺎﻓﻴﺔ ﻣﺎ ﺃﻃﺎﻗﺖ ﺍﻟﺤﻔﺎﺀ؛ ﺇﺫ ﺟﺎﺀ ﺍﻟﺤﺪﻳﺚ »ﺇﺫﺍ‬ ‫ﺇﻟﺰﺍﻣﺎ‬ ‫‬‫ﺃﻣﺮﺗﻢ ﺑﺸﻲﺀ ﻓﺄﺗﻮﻩ ﺣﻔﺎﺓ ﻣﺴﺎﺭﻋﻴﻦ«)‪ ،(٣‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺤﻔﺎﺀ ﺃﻟﺰﻣﺘﻪ ﻧﻔﺴﻬﺎ‬ ‫ﻭﻟﻢ ﻳﻠﺰﻣﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺈﻥ ﺣﺠﺖ ﻧﺎﻋﻠﺔ ﻓﻼ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺭﻭﻱ »ﺃﻥ ﺗﺮﻛﺐ ﺇﻥ‬ ‫ﻋﺠﺰﺕ ﻭﺗﺤﺞ ﺃﺧﺮﻯ ﻣﻌﻬﺎ«)‪(٤‬؛ ﺃﻱ‪ :‬ﺗﺤﺞﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺤﺎﺀﺍﻣﺮﺃﺓ‬ ‫ﺭﺟﻼ ﻭﺣﺠﺖ ﻫﻲ ﺭﺍﻛﺒﺔ ﻓﺄﻭﻟﻰ ﺑﺎﻹﺟﺰﺍﺀ‪.‬‬‫ﺃﺧﺮﻯ ﻣﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺣﺠﺖ ‬ ‫ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺤﺞ ﻣﻦ ﺗﺤﺠﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ :‬ﺃﻧﻪ ﻻ ‬ ‫ﺍﻟﺘﻲ ﺣﺠﺖ ﻓﻴﻬﺎ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﻌﻬﺎ«‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻧﺬﺭ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺡ)‪،(١٨٦٦‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﻨﺬﺭ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺡ)‪ (١٦٤٤‬ﺑﻠﻔﻆ‪» :‬ﻧﺬﺭﺕ ﺃﺧﺘﻲ ﺃﻥ‬ ‫ﺗﻤﺸﻲ ﺇﻟﻰ ﺑﻴﺖ ﺍﷲ ﺣﺎﻓﻴﺔ‪ ،‬ﻓﺄﻣﺮﺗﻨﻲ ﺃﻥ ﺃﺳﺘﻔﺘﻲ ﻟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻓﺎﺳﺘﻔﺘﻴﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺘﻤﺶ‪،‬‬ ‫ﻭﻟﺘﺮﻛﺐ«‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪» :‬ﺣﺎﻓﻴﺔ«‪ .‬ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ؛ ]‪ ،[٥٤٠/٢٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ‬ ‫ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺭﺃﻯ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻣﻌﺼﻴﺔ‪ ،‬ﺡ)‪ ،(٣٢٩٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺬﻭﺭ‬ ‫ﻭﺍﻷﻳﻤﺎﻥ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺡ)‪ ،(١٥٤٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺣﻠﻔﺖ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻟﺘﻤﺸﻲ ﺣﺎﻓﻴﺔ ﻏﻴﺮ ﻣﺨﺘﻤﺮﺓ‪ ،‬ﺡ)‪ ،(٣٨١٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻧﺬﺭ ﺃﻥ‬ ‫ﻣﺎﺷﻴﺎ‪ ،‬ﺡ)‪ ،(٢١٣٤‬ﺑﻠﻔﻆ‪» :‬ﻣﺮﻭﻫﺎ ﻓﻠﺘﺨﺘﻤﺮ‪ ،‬ﻭﻟﺘﺮﻛﺐ‪ ،‬ﻭﻟﺘﺼﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ«‪.‬‬ ‫‬‫ﻳﺤﺞ‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٥/٤‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫‪297‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﺗﺤﺞ ﻓﻲ ﻋﺎﻡ‪ ،‬ﻭ ﺗ ﺤ ﺞ ﺁﺧﺮ ﻓﻲ ﻋﺎﻡ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻳﺤﺞ ﻗﺒﻠﻬﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﺃﻥ ﻳﺤﺞ ﻏﻴﺮﻩ ﻭﻳﺤﺞ ﻫﻮ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﻈﺎﻫﺮ؛ ﻷﻥ ﻫﺬﺍ‬ ‫ﺑﺪﻝ ﺣﺠﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺤﺞ ﺣﺠﺘﻴﻦ ﻓﻲ ﻋﺎﻡ ﻭﺍﺣﺪ)‪.(١‬‬ ‫ ﻭﻛﺬﺍ ﻓﻲ ﻛﻞ ﻣﺎ ﻻ ﻳﻄﺎﻕ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺤﻠﻒ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻨﺚ‪.‬‬ ‫ﻭﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻟﻪ ‪] ﴾ ¬ « ª © ¨ § ﴿ : 4‬ﺍﻟﺒﻘﺮﺓ‪،[٢٨٦ :‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﺷﺒﻴﻪ ﺑﺎﻟﻨﺬﺭ)‪.(٢‬‬ ‫ﺣﺎﻓﻴﺎ ﻭﻋﺠﺰ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﻛﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﺇﺫﺍ‬ ‫‬‫ﻭﻛﺬﺍ ﻣﻦ ﺣﻠﻒ ﺑﺎﻟﺤﺞ‬ ‫ﻟﻢ ﻳﻄﻘﻪ ﻛﻠﻪ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺃﻃﺎﻗﻪ‪ ،‬ﻭﻳﻔﻌﻞ ﻣﺎ ﻟﻢ ﻳﻄﻘﻪ ﻛﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﻳﺼﻮﻡ ﺛﻼﺛﺔ؛‬ ‫ﻟﻘﻮﻟﻪ ﮊ ﻟﻌﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻭﻗﺪ ﺣﻠﻔﺖ ﺃﺧﺘﻪ ﺑﺎﻟﺤﺞ ﺣﺎﻓﻴﺔ ﻣﻨﻜﺸﻔﺔ ﺭﺃﺳﻬﺎ‪:‬‬ ‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ«)‪.(٤)(٣‬‬ ‫»ﺗﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺗﺴﻴﺮ ﻣﺎ ﻃﺎﻗﺖ؛ ﻻ ﻳﻜﻠﻒ ﺍﷲ ‬ ‫‪ #'7 ` ٤١٩‬أن  ‪:`) L' ;  3$‬‬ ‫ﻭﻣﻦ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﻟﺠﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺴﺎﻛﻴﻦﻣﻌﻴﻨﻴﻦ ﺃﻭ ﻏﻴﺮ ﻣﻌﻴﻨﻴﻦﺃﻓﺎﺩﻙ‬ ‫ﺑﻌﺪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻫﻮ ﺻﺪﻗﺔ‬ ‫ﺃﻥ ﺣﻜﻢ ﻫﺬﺍ ﺣﻜﻢ ﻗﻮﻟﻪ‪ :‬ﻟﻠﻤﺴﺎﻛﻴﻦ ﺑ »ﺃﻝ«‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ‬ ‫ﻟﻬﻢ ﺃﻭ ﻟﺒﻨﻲ ﺍﻟﺴﺒﻴﻞ ﺃﻭ ﻟﻠﻤﻜﺎﺗﺒﻴﻦ ﺃﻭ ﻟﻠﻘﺮﺍﺀ ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻣﻠﻜﻪ‬ ‫ﺻﺪﻗﺔ ﻟﺬﻟﻚ؛ ﻟﺰﻣﻪ ﻋ ﺸ ﺮ ﻩ ﺇﻥ ﺣﻨﺚ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﺰﻣﻪ ﺍﻟﻌﺸﺮ ﻓﻘﻂ ﻻ ﻣﺎﻟﻪ ﻛﻠﻪ)‪(٥‬؛ ﻷﻧﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٩٥/٤‬ ‪.[٣٩٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣١٢/٤‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٥/٤‬‬ ‫)‪ (٥‬ﻭﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻣﻦ ﺟﻌﻞ ﻣﺎﻟﻪ ﺻﺪﻗﺔ ﻓﺈﻧﻪ ﻳﺘﺼﺪﻕ ﺑﻌﺸﺮﻩ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻟﻢ ﻧﺄﺧﺬ‬ ‫ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ ﻏﻴﺮ ﺫﻟﻚ« ]‪.[١٤١٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪298‬‬ ‫ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﺼﺪﻕ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻞ ﻣﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪6 5 4 ﴿ :‬‬ ‫‪] ﴾ 7‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٩ :‬ﻭﻟﻨﻬﻴﻪ ﮊ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻮﺻﻲ ﺑﻤﺎﻟﻪ ﺃﻭ ﺑﻨﺼﻔﻪ‪ ،‬ﻭﺃﺟﺎﺯ‬ ‫ﺍﻟﺜﻠﺚ)‪ ،(١‬ﻭﻷﻧﻪ ﮊ ﻗﺪ ﺃﻣﺮ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺎﻟﻪ ﺃﻥ ﻳﻤﺴﻚ ﺑﻌﻀﻪ)‪.(٢‬‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻠﻴﺤﻜﻤﻮﺍ ﻋﻠﻰ ﺍﻟﺤﺎﻟﻒ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻛﻮﺻﻴﺔ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ‬ ‫ﻗﻠﺖ‪ :‬ﻟﻢ ﻳﺤﻜﻤﻮﺍ ﺑﻪ؛ ﻷﻥ ﺛﻠﺜﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻭﺻﻴﺘﻪ ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻧﺼﺎﺏ ﺍﻟﺤﺒﻮﺏ‬ ‫ﻣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻛﻢ ﻳﻤﻮﺕ‪ ،‬ﻭﺃﻟﺰﻣﻮﻩ ﺍﻟﻌﺸﺮ ‬ ‫ﺍﻟﺘﻲ ﺗﺸﺮﺏ ﺑﻼ ﺯﺟﺮ‪ ،‬ﻭﻟﻢ ﻳﻘﻴﺴﻮﺍ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﺗﺸﺮﺏ ﺑﻪ ﻓﻴﻠﺰﻣﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ؛‬ ‫ﻷﻥ ﻧﺼﻔﻪ ﻗﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﻗﺪ ﺣﻨﺚ ﺑﻤﺎﻟﻪ ﻛﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﻟﻢ ﻳﻘﻴﺴﻮﺍ ﻟﻪ ﻋﻠﻰ ﺯﻛﺎﺓ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺍﻟﻨﻘﺪ ﻟﻘﻠﺔ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻗﻴﻞ ﻓﻴﻤﻦ ﺣﻨﺚ ﺑﻤﺎﻟﻪ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﻛﻠﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﻋﺸﺮ ﻓﻲ ﻣﺎﻝ ﻳﺰﻛﻲ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺖ ﻭﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻟﻠﺘﺠﺎﺭﺓ ﻭﻟﻮ ‬ ‫ﺃﺻﻼ‪ ،‬ﺳﻮﺍﺀ ﻛﻤﻞ ﻋﻨﺪﻩ ﻧﺼﺎﺏ ﺃﻡ‬ ‫ﻟﻢ ﻳﻜﻤﻞ‪ ،‬ﻓﻼ ﺗﻠﺰﻡ ﻓﻴﻤﺎ ﻟﻴﺲ ﻟ ﺘ ﺠﺮ ﻭﻻ ﻓﻲ ﻧﻔﻘﺘﻪ ﻭﻛﺴﻮﺗﻪ‪ ،‬ﻭﺍﻷﻧﻌﺎﻡ ﺍﻟﺘﻲ‬ ‫ﻻ ﺗﻠﺰﻡ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻛﺠﻤﻞ ﺍﻟﺰﺟﺮ ﻭﺍﻹﺑﻞ ﺍﻟﺠﺎﺭﺓ‪ ،‬ﻭﻭﺟﻬﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺍﷲ ‪4‬‬ ‫ﻗﺎﻝ‪] ﴾ n m l k j ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٣ :‬ﻭﻟﻢ ﻳﺄﺧﺬ ﮊ ﻣﻤﺎ ﺫﻛﺮ ﻣﻦ‬ ‫ﺃﻧﻮﺍﻉ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻜﺬﻟﻚ ﻟﻤﻦ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻌﺸﺮ ﺇﻻ ﻣﻦ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ‬ ‫ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻣﻠﻜﻪ ﺻﺪﻗﺔ ﻓﻘﻮﻟﻪ ﻋﺎﻡ‪ ،‬ﻳﻠﺰﻣﻪ ﺍﻟﻌﺸﺮ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﺃﻥ ﻳﺘﺮﻙ ﻭﺭﺛﺘﻪ ﺃﻏﻨﻴﺎﺀ ﺧﻴﺮ ﻣﻦ ﺃﻥ ﻳﺘﻜﻔﻔﻮﺍ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﺡ)‪ ،(٢٧٤٢‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺜﻠﺚ‪ ،‬ﺡ)‪(١٦٢٨‬ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ‪. ƒ‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺗﺼﺪﻕ‪ ،‬ﺃﻭ ﺃﻭﻗﻒ ﺑﻌﺾ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺭﻗﻴﻘﻪ‪،‬‬ ‫ﺃﻭ ﺩﻭﺍﺑﻪ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ ،‬ﺡ)‪ ،(٢٧٥٧‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺑﺎﺏ ﺣﺪﻳﺚ ﺗﻮﺑﺔ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‬ ‫ﻭﺻﺎﺣﺒﻴﻪ‪ ،‬ﺡ)‪ (٢٧٦٩‬ﻣﻦ ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ‪. ƒ‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٧/٤‬‬ ‫‪299‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‪:`) L' ;  Y'W #'7 ` ٤٢٠‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻓﻤﺎ ﺩﻭﻧﻪﺃﻱ‪ :‬ﺩﻭﻥ ﺍﻟﺜﻠﺚﻟﻤﺴﺎﻛﻴﻦ ﻟﺰﻣﻪ ﺇﺧﺮﺍﺟﻪ‬ ‫ ﺃﻱ‪ :‬ﺇﺧﺮﺍﺝ ﻣﺎ ﺣﻠﻒ ﻣﻦ ﺛﻠﺚ ﻓﻤﺎ ﺩﻭﻧﻪ ﻟﻬﻢﺇﻥ ﺣﻨﺚ ﻭﺇﻥ ﻛﺎﻥ ﺑﺄﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻮ ﺑﻘﻠﻴﻞ ﻛﺜﻠﺚ ﻭﺛﻤﻦ‪ ،‬ﻭﺣﻨﺚ؛ ﺃﻱ‪ :‬ﻟﺰﻣﻪ ﺍﻟﻌﺸﺮ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻣﺎ ﺣﻠﻒ ﺑﻪ ﻛﻠﻪ ﻣﻦ ﻧﺼﻒ ﻭﻏﻴﺮﻩ)‪.(١‬‬ ‫‪:`) L' ;  #o #'7 ` ٤٢١‬‬ ‫ﺇﻥ ﺣﻠﻒ ﺑﻨﺼﻔﻪﺃﻱ‪ :‬ﻧﺼﻒ ﻣﺎﻟﻪﻓﻨﺼﻒ ﻋﺸﺮﻩ؛ ﺃﻱ‪ :‬ﻋﺸﺮ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﺰﻣﻪ‬ ‫ﺑﺜﻠﺜﻴﻪﺛﻠﺜﻲ ﻣﺎﻟﻪﺛﻠﺜﺎﻩ؛ ﺃﻱ‪ :‬ﺛﻠﺜﺎ ﻋﺸﺮ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﺗﺴﻤﻴﺔ ﺣﻠﻒ ﺑﻬﺎ‬ ‫ﺍﻋﺘﺒﺮﺕ ﻣﻦ ﻋﺸﺮ ﻣﺎﻟﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻮ ﺫﻛﺮ ﺍﻟﺘﺴﻤﻴﺔ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ‬ ‫ﺫﻛﺮﻫﺎ ﻭﻋﻨﺎﻫﺎ ﻣﻨﻪ ﻻ ﻣﻦ ﻋﺸﺮﻩ‪ ،‬ﻭﺇﻥ ﺗﺼﺪﻕ ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻠﺜﻪ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻌﺸﺮ‬ ‫ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ؛ ﻷﻥ ﺍﻟﺼﺪﻗﺔ ﻋﻨﺪﻫﻢ ﺍﻟﻌﺸﺮ)‪.(٢‬‬ ‫‬ ‫‪)"B‬ا‪:‬‬ ‫‪ ٤٢٢‬إذا ‪ #'7‬ا‪ ;  (c‬و‪Y7‬‬ ‫ﻓﻘﻴﺮﺍﻟﻢ ﻳﻤﻠﻚ ﺷﻴ ﺌﺎ‬ ‫ ﻭﻟﻮ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﺃﻭ ﺑﻤﺎ ﺃﻣﺮ ﻭﻛﺎﻥ ﺫﺍ ﻏﻨﻰ ﻭﺣﻨﺚ ‬ ‫ﻏﻴﺮ ﻟﺒﺎﺳﻪﻟﻢ ﻳﻠﺰﻣﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﺰﻣﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﻣﻦ ﻋﺸﺮ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﻓﻘﻴﺮﺍ ﻭﻳﺤﻨﺚ ﺫﺍ ﻏﻨﻰ‪ ،‬ﻭﺍﻋﺘﺒﺮ ﻳﻮﻡ ﺣﻨﺜﻪ‬‫ﺑﻌﻜﺴﻪ ﻋﻜﺲ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺤﻠﻒ ‬ ‫ﻛﻤﺎ ﺭﺃﻳﺖ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻋﺘﺒﺎﺭ ﻳﻮﻡ ﺣﻨﺜﻪ ﺍﻋﺘﺒﺎﺭ ﻛﻢ ﻣﺎ ﻟ ﻪ ﻓﻴﻪ‪ ،‬ﻭﻛﻢ ﻳ ﺴ ﻮﻯ‬ ‫ﺑﺘﻘﻮﻳﻢ‪ ،‬ﻭﻛﻢ ﻋﺸﺮﻩ ﺃﻭ ﺛﻠﺜﻪ ‬ ‫ﻣﺜﻼ ﻓﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ ﻓﻴﻤﻦ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﻛﻠﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ ﺃﻭ ﺻﺪﻗﺔ‪ :‬ﺃﺧﺮﺝ ﺛﻠﺜﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٨/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪300‬‬ ‫‪ E>$' ;  #'7 ` ٤٢٣‬و‪:Y7‬‬ ‫ ﻭﺇﻥ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﻟﻠﻜﻌﺒﺔ ﺃﻭ ﻟﻤﺴﺠﺪ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺍﻟﻮ ﻫﺒ ‪‬ﻴﺔ‪ ،‬ﺃﻭ‬ ‫ﻋﺎ ‪‬ﻡ؛ ﻛﺒﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻭﻣﺴﺠﺪ ﺍﻟﻤﺼﻄﻔﻰ ﮊ ‪ ،‬ﺃﻭ ﻷﻣﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻤﺎ‬ ‫ﻳﻘﻴﺪ ﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮﻫﺎ؛ ﻛﺈﺻﻼﺡ ﺍﻟﻄﺮﻕ ﺃﻭ ﺷﺮﺍﺀ ﺍﻟﻤﺼﺎﺣﻒ؛ ﻟﺰﻣﻪ ﻛﻠﻪ ﺇﻥ ﺣﻨﺚ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺛﻠﺜﻪ)‪.(١‬‬ ‫‪ 3)>C (B ;  3$2 ` ٤٢٤‬اﷲ و‪:Y7‬‬ ‫ ﻣﻦ ﺟﻌﻞ ﻣﺎﻟﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺃﺧﺮﺝ ﻋﺸﺮﻩ ﻟﻠﻔﻘﺮﺍﺀ ﺇﻥ ﺣﻨﺚ‪.‬‬ ‫ﻭﺳﻼﺣﺎ ﻭﻣﺎ‬ ‫‬‫ﻭﻣﺮﻛﺒﺎ‬ ‫‬‫ﻭﻟﺒﺎﺳﺎ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ ﻋﺸﺮﻩ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻧﻔﻘﺔ‬ ‫ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺣﺎﻝ ﺧﺮﻭﺟﻬﻢ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ ﻭﻣﻜﺜﻬﻢ ﻓﻴﻪ ﻭﺭﺟﻮﻋﻬﻢ‪ ،‬ﻭﻓﻲ ﺣﺎﻝ‬ ‫ﺗﺮﻛﻬﻢ ﺃﺷﻐﺎﻟﻬﻢ ﻓﻲ ﺑﻼﺩﻫﻢ ﺑﺎﻧﺘﻈﺎﺭ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺘﻬﻴﺆ ﻟﻪ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻠﺴﺒﻴﻞﻟﻠﻌﻬﺪ ﺍﻟﺬﻫﻨﻲ ﻓﻲ ﻛﻼﻡ ﺍﻟﺤﺎﻟﻒﻓﻬﻮ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪،‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻋﺸﺮﻩ ﻟﻠﻔﻘﺮﺍﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﻨﻮﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻧﻮﺍﻩ ﻟﺰﻣﻪ ﺍﻟﻌﺸﺮ‪،‬‬ ‫ﻭﺇﻥ ﻧﻮﻯ ﺳﺒﻴﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﺍﻟﻔﺴﺎﺩ ﻓﻼ ﺷﻲﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻧﻮﻯ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻠﻢ ﻳﻨﻮﺃﻱ ﻧﻮﻉ ﻓﻔﻲ‬ ‫ﺍﻟﺠﻬﺎﺩ‪.‬‬ ‫ﻣﺨﺼﻮﺻﺎ ﻓﻔﻴﻪ)‪.(٢‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﻱ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻧﻮ ﻋﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٣٩٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٣٩٩/٤‬ ‪.[٤٠٠‬‬ ‫‪301‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‪ ` ;  3$2 ` ٤٢٥‬ﻻ ‪ *i 3‬و‪:Y7‬‬ ‫ﻭﺇﻥ ﺟﻌﻞ ﻣﺎﻟﻪ ﻟﻤﻦ ﻻ ﻳﺤﻞ ﻟﻬﻢﻛﺎﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ‬ ‫ﻭﺍﻷﻏﻨﻴﺎﺀﻓﺈﻥ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻟﻨﺬﺭ ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ؛ ﻷﻥ‬ ‫ﻣﺤﻞ ﺫﻟﻚ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﻤﻮﺣﺪﻭﻥ ﻭﺍﻟﻤﺴﺎﺟﺪ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻓﻲ ﺍﻷﻏﻨﻴﺎﺀ ‬ ‫ﻗﻮﻻ‬ ‫ﺑﺄﻧﻪ ﺗﺒﻄﻞ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻼ ﺗﻌﻄﻰ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪ :‬ﻣﺎﻟﻲ‬ ‫ﺻﺪﻗﺔ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﻟﺰﻣﻪ ﻋﺸﺮﻩ ﻟﻠﻤﺴﺎﻛﻴﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ؛ ﻷﻥ ﺍﻟﺼﺪﻗﺔ ﺟﻌﻠﻬﺎ ﺍﷲ‬ ‫ﻟﻬﻢ‪ ،‬ﻓﻤﻦ ﺟﻌﻠﻬﺎ ﻟﻐﻴﺮﻫﻢ ﺭﺟﻌﺖ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺛﺒﺖ ﺫﻟﻚ؛ ﻷﻧﻪ ﻗﺪ ﺗﺄﺗﻲ ﻋﻠﻰ‬ ‫ﻫﺆﻻﺀ ﺣﺎﻝ ﺗﺼﺢ ﻟﻬﻢ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻬﺎ ﻛﺎﻟﺘﻮﺑﺔ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻻﻓﺘﻘﺎﺭ)‪.(١‬‬ ‫‪ o$' ;  3$2 ` ٤٢٦‬ة وا ‪ `)"B‬و‪:Y7‬‬ ‫ ﺇﻥ ﻗﺎﻝ‪ :‬ﺟﻌﻠﺖ ﻣﺎﻟﻲ ﻟﻠﻌﺼﺎﺓ ﺃﻭ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻭ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻌﺸﺮﻩ ﻟﻤﺴﺎﻛﻴﻦ‬ ‫ﻣﺸﺮﻛﺎ ﺃﻭ ﻣﺸﺮﻛﻴﻦ ﺃﻭ ﻣﻨﺎﻓﻘﺎ ﺃﻭ ﻣﻨﺎﻓﻘﻴﻦ ﺃﻭ ﻏﻨ ‪‬ﻴﺎ ﺃﻭ ﺃﻏﻨﻴﺎﺀ‬ ‫‬‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﻋﻴﻦ‬ ‫ﻋﻴﻦ‪.‬‬ ‫ﻓﻠﻤﻦ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﺣﻠﻒ ﺑﺼﺪﻗﺔ ﻣﺎﻝ ﻟﻠﻌﺒﻴﺪ ﻓﻬﻲ ﻟﻬﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻮﻗﻒ ﺃﻭ ﻟﻠﻴﺘﺎﻣﻰ ﻓﻠﻔﻘﺮﺍﺀ ﺍﻟﻴﺘﺎﻣﻰ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻠﺮﺟﺎﻝ ﺃﻭ ﻟﻠﻨﺴﺎﺀ ﻓﻠﻤﻦ ﺳ ‪‬ﻤﻰ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﺒﻨﻲ ﺁﺩﻡ ﻓﻠﻠﻔﻘﺮﺍﺀ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻸﻃﻔﺎﻝ ﻓﻠﻔﻘﺮﺍﺋﻬﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻬﻢ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺣﻠﻒ ﺑﻌﺘﻖ ﻋﺒﻴﺪﻩ ﺃﻭ ﺑﺼﺪﻗﺔ ﻣﺎﻟﻪ ﺃﺯﺍﻝ ﺫﻟﻚ ﻟﻤﻠﻚ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﺇﺫﺍ ﺣﻨﺚ ﺭﺩﻩ‪ ،‬ﻭﻧﺴﺐ ﻟﺠﺎﺑﺮ‪ ،‬ﻭﺇﺫﺍ ﺣﻨﺚ ﻟﻤﻌﻴﻨﻴﻦ ﻋﺪ ﻟﻐﺎﺋﺒﻬﻢ ﻭﺃﻋﻄﻰ‬ ‫ﻭﺍﺭﺙ ﻣﻴﺘﻬﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪302‬‬ ‫‪ d ` ٤٢٧‬ل ا; أو ‪B‬ﻼن ‪!4 ;)'/‬ي و‪:Y7‬‬ ‫ ﻭﺇﻥ ﻗﺎﻝ ﻧﻔﺴﻪ ﺃﻭ ﺍﺑﻨﻪ ﺃﻭ ﺍﺑﻨﺘﻪ ﺃﻭ ﻓﻼﻥ ﺃﻭ ﻓﻼﻧﺔﻭﻟﻮ ﺃﺟﻨﺒ ‪‬ﻴﺎ ﺃﻭ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺇﻥ ﺣﻨﺚ‪،‬‬ ‫‬‫ﺃﺟﻨﺒﻴﺔﻋﻠﻴﻪ ﻫﺪﻱ ﺃﻫﺪﻯ ﺑﺪﻧﺔ ﻣﻦ ﺇﺑﻞ ﺃﻭ ﺑﻘﺮ ﺟﺬﻋﺔ‬ ‫ﺏ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﺘﻘﺮﺏ؛‬ ‫ﺗﻘﺮ ‬ ‫‪‬‬‫ﻭﺃﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﻛ ‪‬ﻞ ﻣﻦ ﺍﻟﻬﺪﻱ ﻭﺍﻹﻋﺘﺎﻕ‬ ‫ﻷﻧﻪ ‪ ‰‬ﺗﻘﺮﺏ ﺑﻜﺒﺶ ﻻ ﺑﺒﺪﻧﺔ ﻣﻊ ﺇﻋﺘﺎﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﻏﻠﻈﻮﺍ ﻋﻠﻴﻪ ﺑﺒﺪﻧﺔ ﻣﻊ‬ ‫ﺇﻋﺘﺎﻕ؛ ﻷﻧﻪ ﺣﺎﻭﻝ ﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻘﺮﺏ ﺑﺬﺑﺢ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻬﺪﻱ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﻤﺎ ﻓﻌﻠﻪ ﺑﺮﺅﻳﺎ ﺣﻖ ﻭﻟﻢ ﻳﺘﻢ ﻓﻌﻠﻪ ﺑﻞ ﺃﻋﻄﻰ ﻓﺪﺍﺀ‬ ‫ﻓﻜﺎﻥ ﻧﺎﺳﺨ ﺎ‪ ،‬ﻭﻷﻥ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻌﺘﻖ؛ ﻷﻥ ﺍﻟﺠﺰﺍﺀ ﻣﻦ‬ ‫ﺟﻨﺴﻪ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﻭﻝ ﺍﻟﺘﻘﺮﺏ ﺑﻘﺘﻞ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻖ ﻧﺤﺮ ﺍﻟﻬﺪﻱ ﻋﻮﻗﺐ ﺑﻔﻚ‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﺘﻘﺮﺏ ﺑﻘﺘﻞ ﻛﺎﻓﺮ ﺃﻭ ﻣﻨﺎﻓﻖ‬ ‫‬‫ﺭﻗﺒﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻠﺖ ﺑﻄﺮﻳﻖ ﻧﺤﺮ ﺍﻟﻬﺪﻱ‬ ‫ﺑﺪﻭﻥ ﺃﻛﻞ ﻟﺤﻤﻪ ﻭﻻ ﺇﻳﻜﺎﻟﻪ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﻤﺬﻛﻮﺭ ﻳﺴ ‪‬ﻤﻰ ﻗﻴﺎﺱ ﺍﻻﺳﺘﺪﻻﻝ‪،‬‬ ‫ﻭﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ‪ :‬ﻭﻫﻮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺄﺣﺪ ﺍﻟﻨﻈﻴﺮﻳﻦ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻌﻠﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻭﻻ ﺗﻜﻮﻥ ﻣﻮﺟﺒﺔ ﻟﻠﺤﻜﻢ؛ ﺃﻋﻨﻲ ﻻ ﺗﻜﻮﻥ ﻣﻘﺘﻀﻴﺔ‬ ‫ﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﻟﻌﻠﺔ ﻣﺴﺘﻨﺒﻄﺔ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺮﺗﺐ ﺍﻟﺤﻜﻢ ﻋﻠﻴﻬﺎ‬ ‫ﻓﻲ ﺍﻟﻔﺮﻉ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺨﻠﻒ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻛﺒﺶ ﻳﻬﺪﻳﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﺪﻧﺔ ﺑﻼ ﻋﺘﻖ‪.‬‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺃﻭ‬ ‫ ﻭﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻳﻬﺪﻱ ﺩﻳﺘﻪ ﺗﻔﺮﻕ ﻋﻠﻰ ﻓﻘﺮﺍﺀ ﺍﻟﺤﺮﻡ ‬ ‫ﻃﻌﺎﻣﺎ ﺃﻭ ﺣﻴﻮﺍ ﻧﺎ ﻳﺬﺑﺢ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﻗﻴﻤﺔ ﺍﻟﺪﻳﺔ‪ ،‬ﺳﻮﺍﺀ ﺗﻤﺖ ﻓﻴﻬﺎ ﻋﺪﺓ‬ ‫‬ ‫ﺃﻧﻌﺎﻡ ﺍﻟﺪﻳﺔ ﺃﻡ ﻟﻢ ﺗﺘﻢ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠٣/٤‬‬ ‫‪303‬‬‫ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫‪ d 1 ٤٢٨‬ل‪4 :‬ا ا‪1W‬ب أو ‪4‬ا ا‪!4 !>$‬ي '>)‪:n‬‬ ‫ﻋﺒﺪﺍ ﻫﺪﻱ ﻟﻠﺒﻴﺖ ﺃﻫﺪﺍﻩ‬ ‫‬‫ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﺜﻮﺏ ﺃﻭ ﻏﻴﺮﻩ ﻭﻟﻮ‬ ‫ﺑﻌﻴﻨﻪ ﺃﻭ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺠﻌﻞ ﻓﻲ ﻣﺼﺎﻟﺢ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻫﺪﻳﺎ؛‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﻠﻎ ﺛﻤﻨﻪ ﻣﻦ ﺃﺻﻞ ﺃﻭ ﻋﺮﺽ ﺑﺪﻧﺔ ﺃﻭ ﺑﻘﺮﺓ ﺃﻭ ﺷﺎﺓ ﺃﺟﺰﺗﻪ ‬ ‫ﻃﻌﺎﻣﺎ ﺃﻭ ﻏﻴﺮ‬ ‫‬‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺃﻭ‬ ‫ﺑﺄﻥ ﻳﺸﺘﺮﻳﻬﺎ ﺑﻪ ﻭﻳﻬﺪﻳﻬﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺒﻌﺚ ﻗﻴﻤﺘﻪ ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺒﻠﻐﻬﺎ ﻓﻠﻪ ﺃﻥ ﻳﻄﻴﺐ ﺑﻪ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﻳﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﻓﻘﺮﺍﺀ ﻣﻜﺔ ﺃﻭ‬ ‫ﻳﺨﻠﻄﻪ ﻣﻊ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﻏﻼﻣﻪ ﻫﺪﻱ ﺃﻫﺪﺍﻩ ﻟﺨﺪﻣﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺩﺍﺭﻩ ﺑﻌﺚ‬ ‫ﺛﻤﻨﻬﺎ ﻟﻤﻜﺔ ﻳﺸﺘﺮﻱ ﺑﻪ ﺑﺪﻧﺔ ﻓﺘﻨﺤﺮ ﻋﻨﻪ ﻓﻴﻬﺎ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠٤/٤‬‬ ‫‪304‬‬ ‫ ب ار‬ ‫‪ #$% ٤٢٩‬ار‪:‬‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺮﺍﻏﺐ ﺑﺄﻧﻪ‪ :‬ﺇﻳﺠﺎﺏ‬ ‫ﺍﻟﻨﺬﺭ‪ :‬ﺃﺻﻠﻪ ﺍﻹﻧﺬﺍﺭ؛ ﺑﻤﻌﻨﻰ ﺍﻟﺘﺨﻮﻳﻒ‪ ،‬‬ ‫ﻣﺎ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻟﺤﺪﻭﺙ ﺃﻣﺮ)‪.(١‬‬ ‫‪ ٤٣٠‬أ‪ Ld‬م ار‪:‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻨﺬﺭ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫‪ ١‬ ﻧﺬﺭ ﺍﻟﻄﺎﻋﺔ )ﺍﻟﻮﺍﺟﺐ(‪.‬‬ ‫‪ ٢‬ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫‪ ٣‬ ﺍﻟﻨﺬﺭ ﺍﻟﻤﺒﺎﺡ‪.‬‬ ‫‪ ٤‬ ﺍﻟﻨﺬﺭ ﺍﻟﻤﻜﺮﻭﻩ‪.‬‬ ‫‬ ‫ﻣﺎﻻ ﺃﻥ ﺃﺣﺞ ﺍﻟﻌﺎﻡ«‪ ،‬ﺃﻭ »ﻓﻲ ﻋﺎﻡ ﻛﺬﺍ«‪،‬‬‫ﺇﻥ ﻧﺬﺭ ﻭﻗﺎﻝ‪» :‬ﷲ ‪‬‬ ‫ﻋﻠﻲ ﺇﻥ ﺭﺯﻗﻨﻲ‬ ‫ﺃﻭ »ﺃﻥ ﺃﺣﺞ«‪ ،‬ﺃﻭ »ﻟﺌﻦ ﻭﻟﺪ ﻟﻲ ﻏﻼﻡ ﻷﺻﻠ‪‬ﻴﻦ ﻛﺬﺍ ﻭﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻷﺻﻮﻣﻦ ﻛﺬﺍ‬ ‫ﻭﻛﺬﺍ«‪ ،‬ﺃﻭ »ﻟﺌﻦ ﻗﺪﻡ ﻓﻼﻥ ﻣﻦ ﺳﻔﺮﻩ‪ ،‬ﺃﻭ ﺑﺮﺉ ﻣﻦ ﻣﺮﺿﻪ ﻷﻓﻌﻠﻦ ﻛﺬﺍ« ﻣﻤﺎ ﻳﻄﻴﻘﻪ‬ ‫ﻭﻫﻮ ﻃﺎﻋﺔ؛ ﻟﺰﻣﻪ ﺫﻟﻚ ﺍﻟﺬﻱ ﺃﻟﺰﻡ ﻧﻔﺴﻪ ﺇﻥ ﺃﻋﻄﻰ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ ﻭﻣﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠٦/٤‬‬ ‫‪305‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ﻫﻮ ﻣﻌﺼﻴﺔ ﻓﺤﻜﻤﻬﻤﺎ ﻣﺜﻞ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺣﻨﺚ؛ ﺇﺫ‬ ‫ﻟﻢ ﻳﻜﻦ ﻃﺎﻋﺔ ﺃﻭ ﻛﺎﻥ ﻣﻌﺼﻴﺔ ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﻴﻤﻴﻦ)‪.(١‬‬ ‫‪!/ ٤٣١‬م ا‪ B1‬ء  ر و ر‪:;%‬‬ ‫ﺟﻬﻼ ﺃﻭ ‬ ‫ﻛﺴﻼ ﺃﻭ ﻓﺎﺕ ﻭﻗﺘﻪ ﺇﻥ ﻭﻗﺖ‬‫ﻋﻤﺪﺍ ﺃﻭ ‬ ‫ﻭﺇﻥ ﺣﻨﺚ ﺑﺄﻥ ﻓﺎﺕ ﻣﺎ ﻳﻔﻌﻠﻪ ‬ ‫ﺃﻭ ﻋﺠﺰ ﺃﻭ ﺍﺣﺘﻀﺮ ﺇﻥ ﻟﻢ ﻳﻮﻗﺖ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻨﺬﺭ‪،‬‬ ‫ﻭﻓﻴﻬﺎ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﺻﻮﻡ ﺃﻳﺎﻡ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﻣﺜﻠﻬﺎ ﺑﺎﻟﺘﺨﻴﻴﺮ ﺑﻴﻦ ﺍﻟﺼﻴﺎﻡ ﻭﻟﻮ ﺃﻃﺎﻕ‬ ‫ﺍﻹﻃﻌﺎﻡ‪ ،‬ﺃﻭ ﻳﻄﻌﻢ ﻭﻟﻮ ﺃﻃﺎﻕ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺻﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻭ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪.‬‬ ‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻴﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ؛ ﺑﺄﻥ ﻳﺨﻴﺮ ﺑﻴﻦ ﺍﻹﻋﺘﺎﻕ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺇﻃﻌﺎﻡ‬ ‫ﺍﻟﻌﺸﺮﺓ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻞ ﻟﻬﻢ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﻠﻴﺼﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬ ‫ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻛﻔﺎﺭﺓ ﻣﻐﻠﻈﺔ؛ ﺃﻱ‪ :‬ﻳﻌﺘﻖ ﺃﻭ ﻳﻄﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴ ﻨﺎ‪ ،‬ﺃﻭ ﻳﻜﻴﻞ ﻟﻬﻢ‪،‬‬ ‫ﺃﻭ ﻳﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪.‬‬ ‫ﻭﺍﻹﻃﻌﺎﻡ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻛﻠﻬﺎ ﻳﺠﻮﺯ ﺑﺎﻟﻐﺪﺍﺀ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﺑﺎﻟﻜﻴﻞ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﻓﺎﻗﺎ ﻭﺧﻼﻓﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻛﻠﺘﺎﻥ ﻓﻲ ﻛﻞ ﻳﻮﻡ)‪.(٢‬‬ ‫‪ ٤٣٢‬ار ا")!‪:‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺍﻓﻌﻞ ﻟﻲ ﻛﺬﺍ ﻭﺃﻧﺎ ﺃﻓﻌﻞ ﻛﺬﺍ« ﻭﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﺃﻭ »ﻻ ﺃﻓﻌﻞ«‬ ‫ﻭﻣﺮ ﺍﻟﺨ ﻠ ‬ ‫ﻒ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻧﺬﺭ ﻣﻘﻴﺪ؛ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ‪» :‬ﺇﻥ‬‫‬‫ﻭﻓﻌﻞ؛ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻨﺬﺭ‪،‬‬ ‫ﻓﻌﻠﺖ ﻟﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻳﺎ ﺍﷲ ﻓﺄﻧﺎ ﺃﻓﻌﻞ ﻛﺬﺍ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٠٧/٤‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ]‪ ،[١٠٨/٢‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٣٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٠٧/٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪306‬‬ ‫‬ ‫ﻋﺎﻑ ﺃﺧﻲ ﻭﺃﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ«‬ ‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺇﻥ ﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ‪» :‬ﺍﻟﻠﻬﻢ‬ ‫ﻭﻻ ﻧﻴﺔ ﻟﻬﺎ؛ ﻟﺰﻣﻬﺎ ﺃﻥ ﺗﺼﻮﻡ ﻛﻞ ﺟﻤﻌﺔ‪.‬‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫ﻳﻮﻣﺎ‬ ‫ ﻭﻗﻴﻞ‪ :‬‬ ‫ ﻭﺇﻥ ﻧﻮﺕ ﻓﺈﻟﻰ ﻧﻴﺘﻬﺎ‪.‬‬ ‫ ﻭﺇﻥ ﻗﺎﻟﺖ‪» :‬ﺃﺭﻧﻲ ﺍﻟﻠﻬﻢ ﻭﻟﺪﻱ ﻓﻼ ﻧﺎ ﻭﻋﻠﻲ ﺻﻮﻡ ﺷﻬﺮﻳﻦ ﻣﻦ ﻏﻴﺮ ﻧﺬﺭ«‪،‬‬ ‫ﻓﺎﻟﻨﺬﺭ ﺛﺎﺑﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺒﺮﺋﻬﺎ ﻗﻮﻟﻬﺎ‪» :‬ﻣﻦ ﻏﻴﺮ ﻧﺬﺭ«‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺒﺮﺋﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺭﺟﻞ‪» :‬ﺍﻟﻠﻬﻢ ﺃﺭﺣﻨﻲ ﻣﻦ ﺯﻭﺟﺘﻲ ﻓﻼﻧﺔ ﻭﺃﻧﺎ ﺃﺻﻮﻡ ﻟﻚ ﺷﻬﺮﻳﻦ‬ ‫ﻣﺘﺘﺎﺑﻌﻴﻦ« ﻛﻌﻜﺴﻪ‪ ،‬ﻓﻮﻗﻊ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻤﻮﺕ ﻟﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪» :‬ﺍﻟﻠﻬﻢ ﺭﺩ‬ ‫‬ ‫ﺷﻮﺍﻻ« ﻓﺮﺩﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻳﺎﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﺒﺪﺃﺕ‬ ‫ﻋﻠﻲ ﻭﻟﺪﻱ ﻭﺃﻧﺎ ﺃﺻﻮﻡ ﻟﻚ‬ ‫‪‬‬ ‫ﺑﻬﺎ ﻭﺻﺎﻣﺖ ﺑﻘﻴﺔ ﺷﻮﺍﻝ ﻭﺃﺗﻤﺘﻪ ﺑﺄﻳﺎﻡ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺣﻨﺜﺖ‪ ،‬ﻭﻛﻔﺮﺕ ﻧﺬﺭﻫﺎ؛‬ ‫ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﺃﻭ ﺻﻮﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺻﻮﻡ ﺗﻜﻔﻴﺮ ﺍﻟﺤﻨﺚ‬ ‫ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﻮﻡ ﺍﻟﻤﻨﺬﻭﺭ ﺑﻪ‪ ،‬ﻫﻞ ﻳﻠﺰﻡ ﺗﺘﺎﺑﻌﻪ؟ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻳﺠﺐ‬ ‫ﻣﺘﺘﺎﺑﻌﺎ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻮﺭﺛﺔ ﻣﺎ ﻟﺰﻡ ﻣﻮﺭﺛﻬﻢ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺑﻪ ﻣﻦ ﺣﻖ ﷲ‬ ‫‬‫ﺑﺎﺗﻔﺎﻕ ﺇﻥ ﻧﺬﺭﺗﻪ‬ ‫ﺃﻭ ﻟﻠﻌﺒﺎﺩ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺹ ﺑﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻠﻌﺒﺎﺩ ﻟﺰﻣﻬﻢ‬ ‫ﻭﺇﻻ ﻓﺤﺘﻰ ﻳﻮﺻﻲ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﻓﻲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﺃﻧﻪ ﺃﻧﻔﺬﻫﺎ ﻭﻟﻢ ﻳﻮﺹ‬ ‫ﺑﺈﻧﻔﺎﺫﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻬﻢ ﻗﺒﻞ ﺇﻧﻔﺎﺫﻩ ﺣﺘﻰ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻢ ﻳﻨﻔﺬﻩ‪.‬‬ ‫ﻳﻮﻣﺎ ﺃﻭ‬ ‫ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺻﺢ ﺍﺑﻨﻬﺎ ﺗﻔﻌﻞ ﻟﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﺈﻧﻪ ﻧﺬﺭ ﺗﺼﻮﻡ‪ ،‬ﻗﻴﻞ‪ :‬‬ ‫ﻳﻮﻣﻴﻦ‪ ،‬ﺃﻭ ﺗﻄﻌﻢ ﻣﺴﻜﻴ ﻨﺎ ﺃﻭ ﻣﺴﻜﻴﻨﻴﻦ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪» :‬ﺇﻧﻬﺎ ﺗﻌﻄﻴﻪ ‬ ‫ﻣﺎﻻ« ﻓﻠﻢ ﺗﻌﻄﻪ‬ ‫ﺣﺘﻰ ﻣﺎﺕ ﺣﻨﺜﺖ‪ ،‬ﻭﺇﻥ ﺃﺗﻤﺘﻪ ﻟﻠﻮﺭﺛﺔ ﻓﻬﻮ ﻟﻬﻢ‪ ،‬ﻭﻟﻬﺎ ﺇﺭﺛﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻧﺬﺭﺕ ﺃﻥ‬ ‫ﺗﺼﻮﻍ ﻻﺑﻨﻬﺎ ﻗﺮﻃﻴﻦ ﻓﻠﻢ ﺗﻔﻌﻞ ﺣﺘﻰ ﺑﻠﻎ؛ ﺍﺧﺘﻴﺮ ﻟﻬﺎ ﺃﻥ ﺗﻜﻔﺮ ﻧﺬﺭﻫﺎ ﺑﺈﻃﻌﺎﻡ ﺃﻭ‬ ‫ﺻﻴﺎﻡ‪ ،‬ﻭﺗﺘﻢ ﻟﻪ ﻣﺎ ﻧﺬﺭﺕ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻄﻪ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪» :‬ﺇﻥ‬ ‫‪307‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ﻋﺎﻓﻰ ﺍﷲ ﻭﻟﺪﻫﺎ ﻓﻤﺎﻟﻬﺎ ﻟﻪ« ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﻻ ﺭﺟﻌﺔ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻧﺬﺭﺕ »ﺇﻥ ﺻﺢ‬ ‫ﺃﻃﻌﻤﺖ ﺍﻣﺮﺃﺗﻴﻦ ﻣﻦ ﺟﻴﺮﺍﻧﻬﺎ« ﻓﺼﺢ ﻓﻠﻢ ﺗﻔﻌﻞ ﺣﺘﻰ ﻣﺎﺗﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻃﻌﻤﺖ‬ ‫ﺍﻟﺤﻴﺔ ﻭﻓﻘﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻨﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﻄﻲ ﻭﺭﺛﺘﻬﺎ ﻗﺪﺭ ﻣﺎ ﺗﺄﻛﻞ)‪.(١‬‬ ‫‪ ٤٣٣‬أ‪ Ld‬م ار‪:‬‬ ‫ﺍﻟﻤﻨﺬﻭﺭ ﺑﻪ ﺇﻣﺎ ﻃﺎﻋﺔ ﺃﻭ ﻣﻌﺼﻴﺔ ﺃﻭ ﻣﺒﺎﺡ ﺃﻭ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺍﻟﻤﻜﺮﻭﻩ ﺇﻥ ﺍﺷﺘﺪﺕ‬ ‫ﻛﺮﺍﻫﺘﻪ ﺍﻟﺘﺤﻖ ﺑﺎﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻼﻑ ﺍﻷﻭﻟﻰ ﻓﻘﻂ ﻗﺮﺏ ﻣﻦ ﺍﻟﻤﺒﺎﺡ)‪.(٢‬‬ ‫‪V ٤٣٤‬ر ا‪:E/ Z‬‬ ‫ﻓﺎﻷﻭﻝ ﻭﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﺇﻥ ﻗﻀﻰ ﻣﺎ ﻋﻠ‪‬ﻖ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﻧﺬﺭ‪:‬‬ ‫ﻋﻠﻲ ﺃﻥ ﺃﻓﻌﻞ ﻛﺬﺍ«‪ ،‬ﺃﻭ »ﺃﻓﻌﻞ ﻛﺬﺍ«‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ »ﺃﻥ ﺃﻓﻌﻞ«‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫»ﷲ ‬ ‫ﻳﺬﻛﺮ ﺍﷲ ﻭﻧﻮﺍﻩ؛ ﺑﺄﻥ ﻗﺎﻝ ‬ ‫ﻣﺜﻼ‪» :‬ﻋﻠﻲ ﺃﻥ ﺃﻓﻌﻞ ﻛﺬﺍ« ﻭﺟﺐ ﺍﻟﻮﻓﺎﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﺇﻥ ﻟﻢ ﻳﺬﻛﺮﻩ ﻭﻟﻮ ﻧﻮﺍﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮﻩ ﻭﻟﻢ ﻳﻨﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻷﻭﻝ‪.‬‬ ‫ﺑﺎﻟﻌﺪ ﺳﻮﺍﺀ ﻋﻠﻤﺖ ﺑﺎﻷﺳﻤﺎﺀ ﺃﻭ‬ ‫‬‫ﺃﻳﺎﻣﺎ ﻣﻌﻠﻮﻣﺔ‬ ‫ﻓﻤﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺘﻜﻒ ‬ ‫ﻓﻤﻨﻊ ﻣﻨﻪ ﺑﻬﺪﻡ ﺃﻭ ﺑﻐﻴﺮﻩ؛ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻧﺬﺭ؛‬ ‫ﺑﺎﻷﺷﺨﺎﺹ ﺃﻡ ﻻ ﻓﻲ ﻣﺴﺠﺪ ﻣﻌﻴﻦ‪ ،‬‬ ‫ﻟﻌﺠﺰﻩ ﻋﻦ ﺍﻹﻳﻔﺎﺀ ﺑﻌﻘﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻨﻲ ﺑﻌﺪ ﻫﺪﻡ ﺍﻋﺘﻜﻒ ﻓﻴﻪ ﺇﻥ ﻧﻮﻯ ﺍﻹﻃﻼﻕ‬ ‫ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺃﻭ ﺃﻫﻤﻞ ﻭﻟﻢ ﻳﻨﻮﺧﺼﻮﺹ ﺍﻟﺒﻨﺎﺀ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻜﻔﻴﻪ ﺍﻻﻋﺘﻜﺎﻑ ‬ ‫ﻗﻄﻌﺎ ﺇﻥ‬ ‫ﻭﺣﺎﺻﻞ ﺃﻧﻪ ﻳﻜﻔﻴﻪ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﺍﺳﻢ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫‬‫ﺑﻘﻲ ﻣﻨﻪ ﺑﻌﺾ‪ ،‬ﻭﺍﻋﺘﻜﻒ ﻓﻴﻪ‪،‬‬ ‫ﻭﻫﻮ ﺑﺎﻕ ﻟﻪ ﺍﺳﻢ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺣﻜﻤﻪ ﻣﺎ ﺩﺍﻡ ﻣﺴﻘﻒ ﺍﻟﺒﺎﺏ؛ ﺃﻋﻨﻲ ﻣﺎ ﻳﻜﻮﻥ ﻓﻮﻕ‬ ‫ﺃﺭﺽ ﺍﻟﻤﺪﺧﻞ ﻣﻦ ﻧﺤﻮ ﺧﺸﺒﺔ ﻣﺘﻌﺮﺿﺔ ﻋﻠﻰ ﻓﺴﺤﺔ ﺍﻟﻤﺪﺧﻞ‪ ،‬ﺃﻭ ﺑﻘﻰ ﺑﻌﻀﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤٠٩/٤‬ ‪.[٤١٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤١١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪308‬‬ ‫‬ ‫‪)"B‬ا ‪ B ;)$‬ت‪:‬‬ ‫‪V ` ٤٣٥‬ر أن ‪(Z$‬‬ ‫ﻣﻦ ﻧﺬﺭ »ﺇﻥ ﺳﻠﻢ ﻏﺎﺋﺒﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻓﻼ ﻧﺎ ﺍﻟﻔﻘﻴﺮ ﻛﺬﺍ«‪ ،‬ﻭﺳﻠﻢ ﺫﻟﻚ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺇﻥ ﺃﺗﻤﻪ ﻟﻮﺍﺭﺛﻪ ﺍﻟﻔﻘﻴﺮ‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﻭﻓﻼﻥ ﻗﺪ ﻣﺎﺕ؛ ﻟﺰﻣﻪ ﺃﻥ ﻳﺘﻤﻪ ﻟﻠﻔﻘﺮﺍﺀ‬ ‫ﻭﺣﺪﻩ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﻭﺭﺛﺔ ﺃﻏﻨﻴﺎﺀ ﻓﺤﺴﻦ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻫﻢ ﻷﻋﻠﻰ ﻗﺪﺭ ﺍﻹﺭﺙ‬ ‫ﻓﺄﺣﺴﻦ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻫﻢ ﻷﻋﻠﻰ ﻗﺪﺭ ﺍﻹﺭﺙ ﺃﻭ ﺑﻌﻀﺎ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﺃﻭ ﺃﻋﻄﻰ ﻏﻴﺮﻫﻢ‬ ‫ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺃﺟﺰﺍﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻭﺭﺛﺘﻪ ﻭﻟﻮ ﺃﻏﻨﻴﺎﺀ ﻋﻠﻰ ﻗﺪﺭ ﺇﺭﺛﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻗﺼﺪﻩ ﻟﻔﻘﺮﻩ ﺃﻋﻄﺎﻩ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻫﻢ ﻣﻦ ﻭﺭﺛﺘﻪ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻻ ﺃﻋﻄﻰ ﻭﺭﺛﺘﻪ ﻭﻟﻮ ﺃﻏﻨﻴﺎﺀ‬ ‫ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﺭﺙ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﻗﺒﻞ ﻣﻮﺕ ﻓﻼﻥ ﺃﻋﻄﺎﻩ ﻭﺭﺛﺘﻪ ﻭﻟﻮ ﺃﻏﻨﻴﺎﺀ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﻧﺬﺭﻳﺔ؛ ﺣﻴﺚ ﻟﻢ ﻳﻌﻂ ﻟﻪ ﻻﻧﻌﺪﺍﻣﻪ ﻗﺒﻞ‬ ‫‬‫ﺇﺭﺛﻬﻢ ‬ ‫ﻗﻮﻻ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻋﻠﻴﻪ ﺧﻼﻓﺎ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻳﺮﻯ ﺫﻟﻚ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ ﻋﺠﺰ‬ ‫ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﺑﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ؛ ﺃﻱ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻓﺎﻟﻮﻗﻒ؛‬ ‫ﻷﻧﻪ ﻟﻢ ﻳﻔﻌﻞ ﻣﺎ ﻧﺬﺭ ﺑﻪ‪ ،‬ﻓﻴﻘﻮﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻗﺪ ﻭﻓﻰ ﻭﻟﻢ ﻳﻀﻴﻊ ﻓﻴﻠﺰﻣﻮﻩ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﻋﺪﻡ ﺑﻌﺪ ﺍﻟﺤﻨﺚ ﺃﻋﻄﻰ ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﻗﺪﺭ ﺇﺭﺛﻬﻢ)‪.(١‬‬ ‫‬ ‫‪)$‬ا ‪ B‬ت أو  ت اور ;‪:‬‬ ‫‪V ` ٤٣٦‬ر أن ‪(Z$‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﻋﺎﻑ ﺃﺧﻲ‪ ،‬ﻭﺑﻌﻴﺮﻱ ﻫﺬﺍ ﺻﺪﻗﺔ«‪ ،‬ﻓﻌﻮﻓﻲ‪ ،‬ﺛﻢ ﻣﺎﺕ‬ ‫ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺩ ﺇﻧﻔﺎﺫﻩ ﻟﻴﺴﺘﻐﻠﻪ ﺑﻌﺪﻣﺎ ﻋﻮﻓﻲ ﻓﻌﻠﻴﻪ ﻣﺜﻠﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺴﺘﻐﻠﻪ ﻭﻳﺤﺪﺙ ﻧﻔﺴﻪ ﺑﺈﻧﻔﺎﺫﻩ ﺣﺘﻰ ﻫﻠﻚ ﺑﻼ ﺗﻘﺼﻴﺮ ﻣﻨﻪ ﻓﻼ ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﻟﻢ ﻳﻨﻔﺬﻩ ﺣﺘﻰ ﻫﻠﻚ ﻓﻌﻠﻴﻪ ﻣﺜﻠﻪ‪.‬‬ ‫ ﻭﻣﻦ ﻧﺬﺭ ﺇﻥ ﺻﺢ ﺃﻋﻄﻰ ﻓﻼ ﻧﺎ ﻛﺬﺍ ﻓﺼﺢ ﻭﻣﺎﺕ ﻓﻼﻥ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻪ‬ ‫ﺃﻋﻄﻰ ﻭﺍﺭﺛﻪ ‬ ‫ﻭﻛﻔﺮ ﻧﺬﺭﻩ ﺇﻥ ﺃﻣﻜﻨﻪ ﺍﻹﻋﻄﺎﺀ ﻗﺒﻞ ﻣﻮﺗﻪ ﻓﺘﻮﺍﻧﻰ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤١٤/٤‬ ‪ ،[٤١٥‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٢٣٤/٤‬‬ ‫‪309‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻭﺍﺭﺛﻪ ﻭﻻ ﺗﻜﻔﻴﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺷﺪﺩ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻌﻄﻴﻪ ﻭﺍﺭﺛﻪ ﻭﻳﻜﻔﺮ‬ ‫ﻧﺬﺭﻩ ﻭﻟﻮ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻹﻋﻄﺎﺀ ﺣﺘﻰ ﻣﺎﺕ ﻓﻼﻥ؛ ﻭﻣﻦ ﻧﺬﺭ ﻟﻤﻌﻴﻨﻴﻦ ﻭﺣﻨﺚ ﻓﺄﺣﻠﻮﻩ‬ ‫ﻏﻼﻣﺎ ﻓﻌﻞ ﻛﺬﺍ‬ ‫‬‫ﺃﺟﺰﺍﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﻘﺒﻀﻮﺍ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺇﻥ ﻭﻟﺪﺕ ﺍﻣﺮﺃﺗﻪ‬ ‫ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ‬ ‫ﻓﺄﺳﻘﻄﺘﻪ ﻗﺒﻞ ﺃﻥ ﻳﻌﺮﻑ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﺒﻴﻨﺖ ﺍﻟﺨﻠﻘﺔ ﻭﻟﻢ ﻳﻌﺮﻑ ‬ ‫ﻓﺎﻻﺣﺘﻴﺎﻁ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻻ ﻗﺎﻝ‪ :‬ﺇﻥ ﺗﻠﺪﻩ ﺣ ‪‬ﻴﺎ ﻓﻼ ﺷﻲﺀ ﻓﻲ ﺍﻟﺴﻘﻂ)‪.(١‬‬ ‫‪V ` ٤٣٧‬ر أن ‪:! L E  ('o‬‬ ‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﺑﻤﺎﺋﺔ ﻣﺴﺠﺪ ﺑﺘﻌﻴﻴﻦ ﺃﻭ ﺑﻼ ﺗﻌﻴﻴﻦ ﺻﻠﻰ ﻓﻲ ﻭﺍﺣﺪ ﻋﺪﺩ‬ ‫ﻣﺨﺼﻮﺻﺎ ﻣﻦ ﺍﻟﺮﻛﻌﺎﺕ ﻓﺄﻗﻞ ﺍﻟﺼﻼﺓ‬ ‫‬‫ﻣﺎ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﻓﻲ ﺍﻟﻤﺎﺋﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﻋﺪ ﺩﺍ‬ ‫ﺭﻛﻌﺘﺎﻥ ﻟﻜﻞ ﻣﺴﺠﺪ‪ ،‬ﻓﺬﻟﻚ ﻣﺎﺋﺘﺎ ﺭﻛﻌﺔ ﻳﺼﻠﻴﻬﺎ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻮ ﻓﻲ ﻣﻮﺿﻊ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻪ ﺑﻼ ﺧﻂ ﻟﻌﺪﺩ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﺘﻒ ﺑﺮﻛﻌﺔ ﻟﻜﻞ ﻣﺴﺠﺪ ﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺍﻵﺗﻲ‪ ،‬ﻭﻷﻧﻪ ﺃﻧﺴﺐ ﺑﺘﺤﻴﺔ ﺍﻟﻤﺴﺠﺪ؛ ﺇﺫ ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﺠﺎﺯﺕ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺍﻟﻨﻔﻞ‬ ‫ﻣﺎﺋﺔ ﺭﻛﻌﺔ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺎﺋﺔ ﻣﺴﺠﺪ ﺭﻛﻌﺔ ﺑﺘﺤﻴﺔ ‬ ‫ﺑﺮﻛﻌﺔ ﺭﻛﻌﺔ ﻛﻤﺎ ﺻﻠﻰ ﻋﻤﺮ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﻣﺴﺠﺪ ﻓﻘﻴﻞ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻫﺬﻩ ﺻﻼﺓ‬ ‫ﺗﺠﺰﺉ«‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻮﺗﺮ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﻨﻮ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ‪ ،‬ﻭﺇﺫﺍ ﻧﻮﻯ ﻓﻠﻪ‬ ‫ﻧﻮﺍﻩ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺭﻛﻌﺔ ﺑﻜﻞ ﻣﺴﺠﺪ ﻓﻼ ﻳﺠﺰﺋﻪ؛ ﻷﻧﻪ ﻳﻠﺰﻣﻪ ﺭﻛﻌﺘﺎﻥ ﺗﺤﻴﺔ ﻟﻠﻤﺴﺠﺪ ﺃﻭ‬ ‫ﺗﺘﺄﻛﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﺃﺓ ﻟﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﮊ ‪ :‬ﺃﻧﻪ ﺃﻣﺮ ﺍﻣﺮﺃﺓ ﻧﺬﺭﺕ ﺃﻥ ﺗﺼﻠﻲ‬ ‫ﺫﻟﻚﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺎﺋﺔ ﻣﺴﺠﺪ ﻭﻟﻢ ﺗﻌﻴﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻻ ﻛﻢ ﺗﺼﻠﻲ‬ ‫ﻓﻲ ﻛﻞ ﻣﻨﻬﺎﺃﻥ ﺗﻜﺘﻔﻲ ﺑﻤﺎﺋﺘﻲ ﺭﻛﻌﺔ ﻓﻲ ﻭﺍﺣﺪ)‪ ،(٢‬ﻭﻟﻢ ﻳﺄﻣﺮﻫﺎ ﺃﻥ ﺗﺨﻂ ﺍﻟﻌﺪﺩ‪،‬‬ ‫ﻓﺬﻟﻚ ﺗﻌﻠﻴﻞ ﻟﻤﺠﺮﺩ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻟﻘﻮﻻﻥ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻲ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﺗﺮﺧﻴﺺ‬ ‫ﻣﻨﻪ ﮊ ‪ ،‬ﻭﺃﻧﻬﺎ ﻟﻮ ﺻﻠﺖ ﻓﻲ ﻣﺎﺋﺔ ﻣﺴﺠﺪ ﻟﻜﺎﻧﺖ ﻭﺍﻓﻴﺔ ﺑﻨﺬﺭﻫﺎ ﻋﻠﻰ ﺍﻷﺻﻞ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤١٥/٤‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤١٦/٤‬ ‪.[٤١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪310‬‬ ‫ﱢ‬ ‫‪: i)B 3o‬‬ ‫‪ / ` ٤٣٨‬ﱠ)` ا‪ !2 L‬و*‬ ‫‬ ‫ﺿﻌﻔﻪ ﻛﻔﺎﺭ ﺓ‬ ‫ ﻭﺇﻥ ﻋﻴﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻟﻢ ﻳﺼ ‪‬ﻞ ﻓﻴﻬﺎ ﺃﻃﻌﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻣﺴﻜﻴ ﻨﺎ ﺃﻭ‬ ‫ﻣﺨﺎﻟﻔﺔ ﻧﺬﺭﻩ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻠﻲ ﺣﻴﺚ ﺷﺎﺀ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﺻﻠﻰ ﺣﻴﺚ ﺷﺎﺀ ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﺃﻭ ﻏﻴﺮﻩ ﻛﻤﺎ ﻗﻴﻞ‪.‬‬ ‫ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺼﻠﻲ ﻓﻲ ﻣﺴﺠﺪ)‪.(١‬‬ ‫ ﻭﺍﻟﻮﺍﺿﺢ ﻋﻨﺪﻱ‪ :‬ﺃﻧﻪ ﻻ ‬ ‫‪V ` ٤٣٩‬ر أن ‪ 3$‬ا ‪1‬م "!م ‪B‬ﻼن ‪!"B‬م ‬ ‫)ﻼ‪:‬‬ ‫ﻋﻠﻲ ﺃﻥ ﺃﻓﻌﻞ ﻛﺬﺍ ﻓﻘﺪﻡ ‬ ‫ﻟﻴﻼ« ﻟﺰﻣﻪ‬‫ ﻭﺇﻥ ﻗﺎﻝ ﻓﻲ ﻧﺬﺭﻩ‪» :‬ﻳﻮﻡ ﻳﻘﺪﻡ ﻓﻼﻥ ﷲ ‪‬‬ ‫ﻧﺬﺭﻩ‪ ،‬ﻭﺃﻣﻀﺎﻩ ‬ ‫ﻟﻴﻼ‪ ،‬ﺇﻥ ﺃﻃﻠﻖ ﻧﻮﺍﻩ ﻭﻟﻢ ﻳﺮﺩ ﺧﺼﻮﺹ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺑﻞ ﺫﻫﻞ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ‬ ‫ﻣﻄﻠﻖ ﺍﻟﺰﻣﺎﻥ ﻭﻋﻤﻢ ﻓﻲ ﻧﻮﺍﻩ‪ ،‬ﻭﺇﻥ ﻗﻴﺪﻩ ﺑﻮﻗﺖ ﻣﻌﻴﻦﻭﻫﻮ ﺍﻟﻨﻬﺎﺭﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺗﻜﻔﻴﺮ ﻧﺬﺭﻩ‪.‬‬ ‫ﻧﻬﺎﺭﺍ ﻟﻢ‬‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻗﺪﻡ ﻓﻼﻥ ﻓﻠﻠ‪‬ﻪ ‪‬‬ ‫ﻋﻠﻲ ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ«‪ ،‬ﻓﻘﺪﻡ ‬ ‫ﻣﻔﻄﺮﺍ‪ ،‬ﻭﻫﻞ ﻋﻠﻴﻪ ﺑﺪﻟﻪ؟ ﻭﻫﻮ‬ ‫‬‫ﺳﻴﻤﺎ ﺇﻥ ﻓﻌﻞ‬ ‫‬‫ﻳﻠﺰﻣﻪ ﻟﻌﺪﻡ ﺗﺒﻴﻴﺖ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ؛ ﻷﻧﻪ ﻟﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺷﺮ ﻋﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﺇﻧﺸﺎﺀ ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻛﺎﻥ‬ ‫ﻛﺤﺎﻟﻒ ﻋﻠﻰ ﻣﺤﺎﻝ ﻳﺤﻨﺚ‪ ،‬ﻭﺗﻠﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﺒﺪﻟﻪ ﻋﻮﺽ ﻋﻤﺎ ﺍﺳﺘﺤﺎﻝ‪،‬‬ ‫ﻭﺗﻜﻔﻴﺮ ﻟﻪ‪ ،‬ﻭﺗﺪﺍﺭﻙ ﺇﻟﻰ ﻓﻌﻞ ﻣﺎ ﻳﺸﺒﻪ ﻧﺬﺭﻩ؛ ﻷﻧﻪ ﺇﻥ ﻗﺪﻡ ‬ ‫ﻟﻴﻼ ﻓﻼ ﺻﻮﻡ ﺑﻠﻴﻞ‪،‬‬ ‫ﻧﻬﺎﺭﺍ ﻓﻼ ﺇﻧﺸﺎﺀ ﺻﻮﻡ ﻣﻦ ﻧﻬﺎﺭ ﺇﻻ ﻓﻲ ﺭﻣﻀﺎﻥ ﺇﻥ ﺑﺎﻥ ﻓﻲ ﺍﻟﻴﻮﻡ ﻓﻠﻢ‬ ‫ﻭﺇﻥ ﻗﺪﻡ ‬ ‫ﻳﺴﺘﺤﺴﻨﻮﺍ ﺇﻟﻐﺎﺀ ﻋﻘﺪﻩ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺄﻟﺰﻣﻮﻩ ﺍﻟﺒﺪﻝ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ؛ ﻷﻧﻪ ﻻ ﻳﻤﻜﻨﻪ‬ ‫ﺻﻮﻡ ﺑﻠﻴﻞ ﻭﻻ ﺇﻧﺸﺎﺅﻩ ﺑﻨﻬﺎﺭ‪ ،‬ﻭﺻﻮﻡ ﺑﻌﺾ ﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻜﻮﻥ ﻗﺮﺑﺔ ﺇﻻ ﻣﻦ ﻗﺎﺩﻡ‬ ‫ﻣﻦ ﺳﻔﺮ ﻣﻔﻄﺮ‪ ،‬ﻭﻣﻦ ﻃﺎﻫﺮﺓ ﻣﻦ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‪ ،‬ﻭﻣﻦ ﻣﻔﻴﻖ ﻣﻦ ﺟﻨﻮﻥ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤١٨/٤‬‬ ‫‪311‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ﺑﺎﻟﻎ‪ ،‬ﺃﻭ ﻣﺴﻠﻢ ﻣﻦ ﺷﺮﻙ‪ ،‬ﻭﻧﺎﻗﺾ ﻳﻮﻣﻪ ﺑﻼ ﻋﻤﺪ ﺃﻭ ﺑﻌﻤﺪ ﻭﺗﺎﺏ ﻭﺻﺎﻡ ﺑﻘﻴﺘﻪ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫ﻋﻠﻲ‬ ‫‪‬‬‫ ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ)‪» :(٢‬ﻭﺇﺫﺍ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻗﺪﻡ ﻓﻼﻥ ﻓﻠﻠ‪‬ﻪ‬ ‫ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ« ﻓﻘﺪﻡ ﻓﻲ ﺍﻟﻨﻬﺎﺭ ﻟﻢ ﻳﻠﺰﻣﻪ ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؛ ﻷﻥ ﺍﻟﺼﻮﻡ‬ ‫ﻻ ﻳﻨﻌﻘﺪ ﺇﻻ ﺑﻨﻴﺔ ﻳﺜﺒﺘﻬﺎ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺼﻮﻡ ﺑﻌﺾ ﺍﻟﻴﻮﻡ ﻻ ﻳﻜﻮﻥ ﻗﺮﺑﺔ ﺇﻟﻰ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺑﺪﻟﻪ«‪.‬‬ ‫‪V ` ٤٤٠‬ر ‪ )h‬م ‪1‬م ‬ ‫أ!ا‪:‬‬ ‫ﻳﻮﻣﺎ ﻣﻜﺎﻧﻪ ﺇﺫﺍ ﺃﻓﻄﺮ ﻓﻴﻪ ﻟﻌﺬﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﺃﺑﺪﺍ ﺃﺑﺪﻝ ‬ ‫ ﻭﻣﻦ ﻧﺬﺭ ﺻﻴﺎﻡ ﻳﻮﻡ ‬ ‫ﺟﻨﺒﺎ ﻭﻟﻢ ﻳﻌﻠﻢ‬ ‫ﻭﻛﻔﺮ ﻧﺬﺭﻩ‪ ،‬ﻭﻳﺼﻮﻡ ﻣﺎ ﻳﺄﺗﻲ‪ ،‬ﻭﺇﻥ ﺃﺻﺒﺢ ‬ ‫ﻳﻮﻣﺎ ‬ ‫ﻳﻜﻦ ﻟﻌﺬﺭ ﺃﺑﺪﻝ ‬ ‫ﺗﻜﻔﻴﺮﺍ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻫﻞ ﺗﺠﺰﺋﻪ ﻧﻴﺔ‬ ‫‬‫ﺇﻓﻄﺎﺭﺍ ﻟﻐﻴﺮ ﻋﺬﺭ ﻟﻢ ﻳﻌﺪ‬ ‫‬‫ﺃﺗﻤﻪ ﻭﺃﺑﺪﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﺎﺩ‬ ‫ﺍﻷﺑﺪ ﺃﻭ ﻳﺠﺪﺩ ﻟﻜﻞ ﻳﻮﻡ ﻧﻴﺔ؟‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻋﺠﺰ ﻟﻤﺮﺽ ﺃﻭ ﻏﻴﺮﻩ ﺃﻓﻄﺮ ﻭﺃﻃﻌﻢ ﻣﺴﻜﻴ ﻨﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺪﺭ ﺻﺎﻡ ﻭﻻ ﻭﺇﻃﻌﺎﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻳﻄﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ‬ ‫ﻭﺇﺫﺍ ﺃﻃﺎﻕ ﺻﺎﻡ‪ ،‬ﻭﺇﻥ ﺃﻃﺎﻕ ﻭﺗﻮﺍﻧﻰ ﺣﺘﻰ ﻻ ﻳﻄﻴﻖ ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﻛﻞ‬ ‫ﺣﺎﻝ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤١٩/٤‬ ‪.[٤٢٠‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[١٠٤/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪312‬‬ ‫‪V ` ٤٤١‬رت  ‪1o‬م ‪ €1 (B‬و* ‪p‬ذن ‪ i‬زو‪ (B i2‬ا‪K‬وج‪:‬‬ ‫ ﻭﺇﻥ ﻧﺬﺭﺕ ﺑﺎﻟﺼﻮﻡ ﻓﻲ ﻣﻮﺿﻊ ﻓﻠﻢ ﻳﺄﺫﻥ ﻟﻬﺎ ﺯﻭﺟﻬﺎ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﺻﺎﻣﺖ‬ ‫ﻓﻲ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻌﺪ ﺍﻟﻤﻮﺿﻊ ﻓﻠﺘﻄﻌﻢ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻗﺪﺭ ﻛﺮﺍﺋﻬﺎ ﺫﺍﻫﺒﺔ ﻭﺭﺍﺟﻌﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺫﺍﻫﺒﺔ‪.‬‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﺇﻥ ﻧﺬﺭﺕ‬ ‫ ﻭﺇﻥ ﻋﺠﺰﺕ ﻋﻦ ﺍﻹﻃﻌﺎﻡ ﺻﺎﻣﺖ ﻋﻦ ﻛﻞ ﻧﺼﻒ ﺻﺎﻉ ‬ ‫ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﺃﺑﺪﻟﺖ ﺍﻟﻌﻴﺪ ﻭﻛﻔﺮﺕ ﻟﻠﻨﺬﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺪﻝ ﻭﻻ ﺗﻜﻔﻴﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺒﺪﻝ ﻓﻘﻂ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﻔﻄﺮ ﻣﺎ ﺷﺎﺀﺕ ﻣﻦ ﺍﻷﻳﺎﻡ ﻭﺗﻄﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴ ﻨﺎ‪.‬‬ ‫ﺻﻮﻣﺎ ﻓﻲ ﺑﻠﺪ ﻓﻌﻴﻖ ﻋﻨﻪ ﺻﺎﻡ ﻓﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﺗﺼﺪﻕ ﺑﻘﺪﺭ ﻛﺮﺍﺋﻪ)‪.(١‬‬ ‫‬‫ﻭﻣﻦ ﻧﺬﺭ‬ ‫‪Q ` ٤٤٢‬ع ‪1h (B‬م ار و* "!ر‪:‬‬ ‫ ﻭﻣﻦ ﺷﺮﻉ ﻓﻲ ﺻﻮﻡ ﺍﻟﻨﺬﺭ ﻭﻣﻦ ﺣﻴﻦ ﻟﺰﻣﻪ ﻓﺒﺎﻥ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺃﻳﺎﻣﺎ‪.‬‬ ‫ﺃﻃﺎﻕ ﺑﻨﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋ ‪‬ﻴﻦ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﻧﻪ ﻳﻄﻌﻢ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺍﻹﻃﻌﺎﻡ)‪.(٢‬‬ ‫‪V ` ٤٤٣‬ر ‪1h‬م ا ‪ $‬ت‪:‬‬ ‫ ﻭﻣﻦ ﻧﺬﺭ ﺻﻮﻡ ﺍﻟﺠﻤﻌﺎﺕ ﺃﺑﺪﻝ ﺟﻤﻌﺎﺕ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢١/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢١/٤‬‬ ‫‪313‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ﺷﻬﺮﺍ ﷲ ﻟﻢ ﻳﺠﺰﻩ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ﻋﻠﻲ ﺃﻥ ﺃﺻﻮﻡ ‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪ :‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﺋﻪ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺗﻄﻮ ﻋﺎ ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﺃﻳﺎﻣﺎ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻰ ﻧﺎﺫﺭ ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﻭﻋﻠﻰ ﺍﻟﻠﺰﻭﻡ‪ ،‬ﻓﺈﻥ ﺗﺮﻙ ‬ ‫)‪(١‬‬ ‫ﺑﺪﺀﺍ ﻣﻦ ﺍﻟﻬﻼﻝ ﻭﺇﻥ ﻟﻢ‬ ‫ﺃﻭﺻﻰ ﺑﺄﺟﺮﺓ ﺻﺎﺋﻤﻬﺎ ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺻﻮﻡ ﺷﻬﺮ ﻣﻌ ‪‬ﻴﻦ ‬ ‫ﻳﻌ ‪‬ﻴﻦ ﻭﺑﺪﺃ ﺑﺎﻷﻳﺎﻡ ﺻﺎﻡ ﺛﻼﺛﻴﻦ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪» :‬ﻣﻦ ﻧﺬﺭ ﺣﺠ‪ ‬ﺎ ﻓﺤﺞ‬ ‫ﺍﻟﻔﺮﺽ ﺃﺟﺰﺍﻩ«‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻳﻌﻴﺪ ﻟﻠﻨﺬﺭ‪ ،‬ﻭﺇﻥ ﺑﺪﺃ ﺑﺎﻟﻨﺬﺭ ﺃﻋﺎﺩ ﻟﻠﻔﺮﺽ‪،‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺍﻟﺒﺪﺀ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﻭﺇﻥ ﻧﻮﺍﻫﻤﺎ ﺑﺤﺠﺔ ﺃﺟﺰﺗﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ‬ ‫ﻻ ﺗﺠﺰﺉ ﻋﻦ ﻭﺍﺣﺪ‪.‬‬ ‫‪V ` ٤٤٤‬ر ‪1h‬م أ‪ W‬اﻷ م‪:‬‬ ‫ ﻭﻣﻦ ﻧﺬﺭ ﺻﻮﻡ ﺃﻛﺜﺮ ﺍﻷﻳﺎﻡ ﺻﺎﻡ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺻﻮﻡ ﺍﻷﻳﺎﻡ ﺻﺎﻡ ﺳﺒﻌﺔ‪.‬‬ ‫ ﻗﻴﻞ‪ :‬ﻋﺸﺮﺓ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﻧﺎﺫﺭ ﺃﻋﻈﻢ ﺍﻟﻨﺬﺭ ﺃﻭ ﺃﻭﻓﺎﻩ ﺃﻭ ﺃﻛﻤﻠﻪ)‪.(٢‬‬ ‫‪V ` ٤٤٥‬ر أن ‪ w$‬ر‪ E>d‬و*  !‪:‬‬ ‫ ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺘﻖ ﺭﻗﺒﺔ ﻓﻠﻢ ﻳﺠﺪ ﻓﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻓﻲ ﻟﺰﻭﻡ ﻛﻔﺎﺭﺓ ﺍﻟﻨﺬﺭ ﻗﻮﻻﻥ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﺍﻟﻨﺎﺫﺭ‪:‬‬ ‫»ﺍﻟﻠﻬﻢ« ﺇﻥ ﺣﻨﺚ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﺃﻭ ﺻﻮﻣﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺻﻮﻣﻬﺎ ﺇﻥ ﻗﺪﺭ‪ ،‬ﻭﺇﻻ ﺃﻃﻌﻤﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻃﻌﺎﻣﻬﺎ ﺃﻭ ﺻﻮﻡ ﺛﻼﺛﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪314‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻤﻴﻦ ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻓﻲ‪» :‬ﻳﺎ ﺭﺏ« ﺻﻮﻡ ﻋﺸﺮﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺳﻮﺍﺀ‪ ،‬ﻭﺇﻥ ﺟﻤﻌﻬﻤﺎ ﻓﺘﻜﻔﻴﺮ ﻭﺍﺣﺪ)‪.(١‬‬ ‫‪V ` ٤٤٦‬ر أن ‪ E') ('o‬أو ) (‪:‬‬ ‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺃﻭ ﻟﻴﺎﻟﻲ ﺻﻠﻰ ﻣﺎ ﻗﺪﺭ‪ ،‬ﺛﻢ ﺻﻠﻰ ﻣﺎ ﻗﺪﺭ ﺣﺘﻰ ﻳﺘﻢ‬ ‫ﺃﻳﺎﻣﺎ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺑﺪﻝ ﺍﻷﻭﻗﺎﺕ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ‬ ‫ﻗﺪﺭﻫﻦ‪ ،‬ﺇﻥ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﺼﻠﻰ ﻓﻴﻬﺎ ﻛﺎﻟﻐﺮﻭﺏ‪ ،‬ﻭﻳﺤﻨﺚ ﻟﻮ ﺣﻠﻒ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ)‪.(٢‬‬ ‫‪V ٤٤٧‬ر ا‪:E)o$‬‬ ‫ ﻭﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺍﻟﻤﻨﺬﻭﺭ ﺑﻪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻳﺤﺮﻡ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻻ ﻧﺬﺭ ﻋﻠﻰ ﻋﺒﺪ ﻓﻲ ﻣﻌﺼﻴﺔ ﻭﻻ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚﻛﺈﻋﺘﺎﻕ ﻋﺒﺪ ﻏﻴﺮﻩ ﺃﻭ ﺗﺪﺑﻴﺮﻩ‬ ‫ﺃﻭ ﻣﻜﺎﺗﺒﺘﻪﻭﻻ ﻓﻴﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊﻛﺤﻤﻞ ﺍﻟﺤﺠﺎﺝ ﻋﻠﻰ ﻋﻨﻘﻪ ﺇﻟﻰ ﻣﻜﺔﻭﻻ‬ ‫ﻓﻴﻤﺎ ﻓﻴﻪ ﻗﻄﻴﻌﺔ ﺭﺣﻢ«)‪ ،(٣‬ﻭﻫﻲ ﺩﺍﺧﻠﺔ ﻓﻲ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺧﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ ﺗﻬﻮﻳﻼ‬ ‫ﻷﻣﺮﻫﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺑﺪﻟﻪ؛ ﺃﻱ‪ :‬ﺑﺪﻝ ﻣﺎ ﻋﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻣﻌﺼﻴﺔ ﺃﻭ‬ ‫ﻣﺎ ﻳﻤﻠﻚ ﺃﻭ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭﺣﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٢/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪ :‬ﺃﺣﻤﺪ ]‪ ،[٥٦٨/١١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻗﻄﻴﻌﺔ‬ ‫ﺍﻟﺮﺣﻢ‪ ،‬ﺡ)‪ ،(٣٢٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﺍﻟﻴﻤﻴﻦ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ‪ ،‬ﺡ)‪.(٣٧٩٢‬‬ ‫ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺠﺮ ﻛﻤﺎ ﻓﻲ ﺑﻠﻮﻍ ﺍﻟﻤﺮﺍﻡ ]‪.[٤٢١/١‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٣/٤‬‬ ‫‪315‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫ ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪» :‬ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻭﺟﻮﺏ ﻛﻔﺎﺭﺓ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ‪:‬‬ ‫ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺤﻞ ﺍﻟﻮﻓﺎﺀ ﺑﻨﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﻧﺬﺭ ﺑﻪ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻴﻪ ﻓﻼ‬ ‫ﻳﻌﺼﻪ«)‪.(٢)(١‬‬ ‫‪V ` ٤٤٨‬ر أن ‪1o‬م أ  و) )‪: i‬‬ ‫ﺃﻳﺎﻣﺎ ﻭﻟﻴﺎﻟﻴﻬﺎ ﺃﻭ ﻟﻴﺎﻟﻲ ﻏﻴﺮﻫﺎ ﺇﻣﺎ ﺃﻥ ﻻ ﻳﻔﻄﺮ ﻓﻼ ﻳﻘﺪﺭ‬ ‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ‬ ‫ﻋﻠﻰ ﻳﻮﻣﻴﻦ ﻭﻟﻴﺎﻟﻴﻬﻤﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻔﻄﺮ ﺑﻌﺾ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻠﻴﺲ ﺻﻮﻡ ﺍﻟﻠﻴﻠﺔ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﻳﺎﻣﺎ؛ ﺃﻱ‪ :‬ﺃﺑﺪﻝ ﺻﻮﻡ ﺍﻟﻠﻴﺎﻟﻲ‬ ‫ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺻﺎﻡ ﺍﻷﻳﺎﻡ ﻭﺃﺑﺪﻝ ﺍﻟﻠﻴﺎﻟﻲ ‬ ‫ﺍﻟﺘﻲ ﻧﺬﺭ ﺻﻮﻣﻬﺎ ﺑﺼﻮﻡ ﺃﻳﺎﻡ ﻋﻠﻰ ﻋﺪﺩﻫﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻟﻜﻦ‬ ‫ﺑﺎﻟﺘﻌﻮﻳﺾ ﻋﻤﺎ ﻧﺬﺭ ﻟﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺷﺮ ﻋﺎ ﺻﻮﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻴﻞ ﻛﺎﻥ ﻏﻴﺮ‬ ‫ﺻﺎﺋﻢ ﻭﻟﻮ ﺃﻣﺴﻚ ﻋﻦ ﺍﻷﻛﻞ ﻭﻧﺤﻮﻩ ﻭﻧﻮﻯ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ﺃﻳﺎﻣﺎ‪.‬‬ ‫ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺃﻳﺎﻣﻪ ﻓﻘﻂ‪ ،‬ﻭﻻ ﺑﺪﻝ ﻋﻠﻴﻪ ﻓﻲ ﻋﺪﺩ ﺍﻟﻠﻴﺎﻟﻲ ‬ ‫ﺃﻳﺎﻣﺎ‬ ‫ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺪﻟﻬﺎ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ؛ ﺃﻱ‪ :‬ﻳﺼﻮﻡ ﻋﺪﺩ ﻟﻴﺎﻟﻲ ‬ ‫ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ﺃﻭ ﺍﻟﻮﻓﺎﺀ ﺑﻌﻮﺿﻪ ﺣﻴﻦ ﺍﺳﺘﺤﺎﻝ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺟﻬﺔ‬ ‫ﺍﻟﺘﻜﻔﻴﺮ ﻋﻠﻰ ﻧﺬﺭ ﻻ ﻳﻄﻴﻖ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺤﻨﺚ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ‬ ‫ﺗﺴﺘﺤﻴﻞ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ؛ ﻷﻥ ﺻﻮﻡ ﺍﻟﻠﻴﻞ ﻣﻌﺼﻴﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﺬﺭ ﻓﻲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺡ)‪.(٦٦٩٦‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ]‪.[١٠٢/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ٤٢٣/٤‬ ‪.[٤٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪316‬‬ ‫ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻟﻜﻦ ﺑﻌﻮﺿﻪ ﻟﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺑﻌﻴﻨﻪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﺻﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻴﺼﻮﻡ‬ ‫ﺃﻳﺎﻣﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻠﻰ ﻧﺬﺭ ﻻ ﻳﺠﻮﺯ ﻛﺎﻟﺤﻨﺚ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺃﻭ‬ ‫ﻋﺪﺩﻫﺎ ‬ ‫ﻛﺎﻟﺘﻜﻔﻴﺮ ﻋﻦ ﻣﻌﺼﻴﺔ؛ ﻷﻥ ﺻﻮﻡ ﺍﻟﻠﻴﻞ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﻧﺬﺭ ﺻﻮﻡ‬ ‫ﺍﻟﻌﺒﺪ ﺃﻭ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ‪.‬‬ ‫‪V ٤٤٩‬ر ا‪U‬ك‪:‬‬ ‫‬ ‫ﻳﻮﻑ ﺑﻪ ﺣﺘﻰ‬ ‫ ﻭﺇﻥ ﻧﺬﺭ ﻣﺸﺮﻙ ﻃﺎﻋﺔﻛﺎﻋﺘﻜﺎﻑ ﺃﻭ ﺻﻮﻡ ﻭﻟﻢ‬ ‫ﺃﺳﻠﻢﻓﻘﻴﻞ‪ :‬ﻳﻮﻓﻲ ﺑﻪ؛ ﻷﻧﻪ ﮊ ﺃﻣﺮ ﻋﻤﺮ ‪ ƒ‬ﺑﻌﺪ ﺇﺳﻼﻣﻪ ﺑﻮﻓﺎﺀ ﺍﻋﺘﻜﺎﻑ‬ ‫ﻧﺬﺭﻩ ﻗﺒﻞ ﺍﻹﺳﻼﻡ)‪(١‬؛ ﻷﻥ ﺍﻟﻤﺸﺮﻙ ﻣﻜﻠﻒ ﻓﻲ ﺣﺎﻝ ﺷﺮﻛﻪ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ‬ ‫ﻭﺳﺎﺋﺮ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻛﻤﺎ ﻛﻠﻒ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻨﺬﺭﻩ ﻓﻲ ﺣﺎﻝ‬ ‫ﻻ ﻳﻨﻔﻌﻪ ﻓﻴﻤﺎ ﻋﻤﻠﻪ ﻻ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻮﻓﺎﺀ؛ ﻭﺇﻧﻤﺎ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻤﺎ ﻓﺎﺗﻪ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻹﺛﻢ ﻟﻄﺎﻋﺔ ﻧﻮﺍﻫﺎ ﻭﺃﺭﺳﻞ‬ ‫ﻣﺨﺼﻮﺻﺎ ﻭﻓﺎﺗﻪ ﺫﻟﻚ‬ ‫‬‫ﻭﻗﺘﻬﺎ ﻭﻟﻢ ﻳﺤﺪﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺴﻘﻂ ﻟﻮ ﺣﺪ ﻭﻗ ﺘﺎ ﺃﻭ ﺷﻴ ﺌﺎ‬ ‫ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‬ ‫ﺣﺎﻻ ﻻ ﻳﻨﻔﻌﻪ ﻓﻴﻪ ﻭﺳﻘﻂ ﻋﻨﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ؛ ﻷﻧﻪ ﻧﺬﺭﻩ‬ ‫ﺑﺈﺳﻼﻣﻪ ﺗﻜﺎﻟﻴﻒ ﺍﻟﻄﺎﻋﺔ ﺇﻻ ﻣﺎ ﻳﺄﺗﻲ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻟﻠﻨﺪﺏ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻹﺳﻼﻡ ﻓﺴﺦ ﻛﻞ ﻋﻘﺪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ ﻣﺎ ﺧﺺ؛ ﻛﻌﻘﺪ ﺑﻴﻊ ﻏﻴﺮ ﺭﺑﺎ‪ ،‬ﻭﻛﻌﻘﺪ‬ ‫ﻧﻜﺎﺡ ﺟﺎﺋﺰ ﻓﻲ ﺫﺍﺗﻪ ﺧﺎﻟﻄﻪ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﺷﺮ ﻋﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻧﺬﺭ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺃﻥ ﻳﻌﺘﻜﻒ ﺛﻢ ﺃﺳﻠﻢ‪،‬‬ ‫ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻧﺬﺭ ﺍﻟﻜﺎﻓﺮ ﻭﻣﺎ ﻳﻔﻌﻞ ﻓﻴﻪ ﺇﺫﺍ ﺃﺳﻠﻢ‪ ،‬ﺡ)‪.(١٦٥٦‬‬ ‫ﺡ)‪ ،(٢٠٤٣‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٢٤/٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[١٠٢/٢‬‬ ‫‪317‬‬‫ﺑﺎﺏ ﺍﻟﻨﺬﺭ‬ ‫‪ ٤٥٠‬ار ا> ح‪:‬‬ ‫ ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺍﻟﻤﻨﺬﻭﺭ ﺑﻪ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﺎﺡ‪ ،‬ﻻ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻧﺬﺭﻩ‬ ‫ﻣﺒﺎﺣﺎ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻐﻴﺮﻩ ﻭﻟﻢ ﻳﻨﻮ ﻃﺎﻋﺔ‬ ‫ﻣﻊ ﻃﺎﻋﺔ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻬﺎ ﻻ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻧﺬﺭ ‬ ‫ﺷﻬﺮﺍ ﻭﻻ ﻳﺘﻜﻠﻢ ﻭﺻﺎﻡ‪ ،‬ﺗﻜﻠﻢ ﻭﻻ ﺗﻜﻔﻴﺮ‬ ‫‬‫ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ؛ ﻛﻤﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻧﺬﺭ‪.‬‬ ‫ﺗﻜﻔﻴﺮﺍ ﻟﺘﻜﻠﻤﻪ ﻛﻠﻪ‪.‬‬ ‫‬‫‬ ‫ﺿﻌﻔﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻄﻌﻢ ﻣﺴﻜﻴ ﻨﺎ ﺃﻭ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﺮ ﻟﻜﻞ ﻳﻮﻡ ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﺼﻮﻡ ﻳﻮﻡ)‪.(١‬‬ ‫‪ ٤٥١‬ار اوه‪:‬‬ ‫ ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻫﻮ ﺍﻟﻤﻨﺬﻭﺭ ﺑﻪ ﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﺍﻷﺣﺴﻦ ﺃﻥ ﻳﺘﺮﻛﻪ ﻭﻳﺘﺮﻙ ﻧﺬﺭﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻓﻰ ﺑﻪ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﺃﻧﻪ ﻻ ﻧﺬﺭ ﻓﻴﻤﺎ ﻟﻴﺲ ﻃﺎﻋﺔ«)‪ (٢‬ﻻ ﻳﻮﺟﺐ ﻭﻓﺎﺀ ﻋﻠﻴﻪ‬ ‫ﺗﻜﻔﻴﺮﺍ‪ ،‬ﻭﺇﺫﺍ ﻧﺬﺭ ﻣﺎ ﻫﻮ ﻃﺎﻋﺔ ﺑﺎﻟﻨﻴﺔ ﻟﻜﻨﻪ ﻟﻢ ﻳﻨﻮﻫﺎ ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﺣﻖ‬ ‫‬‫ﻭﻻ‬ ‫ﻣﺨﻠﻮﻕ؛ ﻣﺜﻞ ﺃﻥ ﻳﻨﺬﺭ ﺃﻥ ﻳﻌﻄﻲ ﻟﻔﻼﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻟﻢ ﻳﻨﻮ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﻟﺰﻣﻪ‬ ‫ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﻫﻮ ﺍﻟﻤﻮﻓﻖ ﺍﻟﻤﻌﻴﻦ‪.‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٢٦/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٤١٣/٢‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ ب ا‬ ‫‪321‬‬ ‫ا‬ ‫‬ ‫و‪: /Q‬‬ ‫‪ #$% ٤٥٢‬ا ‪Ec‬‬ ‫ﺍﻟﺬﺑﺎﺋﺢ ﺟﻤﻊ‪ :‬ﺫﺑﻴﺤﺔ؛ ﺑﻤﻌﻨﻰ ﻣﺬﺑﻮﺣﺔ؛ ﺃﻱ‪ :‬ﻧﻔﺲ ﻣﺬﺑﻮﺣﺔ‪ ،‬ﺃﻭ ﺩﺍﺑﺔ‬ ‫ﻣﺬﺑﻮﺣﺔ‪ ،‬ﻭﺍﻟﺬﺑﺢ‪ :‬ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻭﺍﻟﺬﻛﺎﺓ ﻟﻐﺔ‪ :‬ﺍﻟﺸﻖ‪.‬‬ ‫ﻭﺷﺮ ﻋﺎ‪ :‬ﻗﻄﻊ ﺍﻟﺤﻠﻘﻮﻡ ﻭﺍﻟﻤﺮﻱﺀ ﻭﺍﻟﻮﺩﺟﻴﻦ ﺑﻤﺤﺪﺩﻻ ﺳﻦ ﺃﻭ ﻇﻔﺮﻣﻊ‬ ‫ﺍﻟﺬﻛﺮ ﻭﺍﻹﺑﺮﺍﺩ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﺫﺍ ﺃﺗﻴﺖ ﻋﻠﻰ ﺍﻟﻤﺮﻱﺀ ﻭﺍﻟﻮﺩﺟﻴﻦ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻓﺪﻋﻬﻤﺎ‬ ‫ﺣﺘﻰ ﺗﺒﺮﺩ«)‪(١‬؛ ﺃﻱ‪ :‬ﺩﻋﻬﺎ ﺣﺘﻰ ﺗﻤﻮﺕ‪.‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻴﻬﺎﺃﻱ‪ :‬ﻓﻲ ﺃﻣﺮ ﺍﻟﺬﺑﺎﺋﺢﻗﻮﻟﻪ ‪﴾ # " ! ﴿ : 4‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣ :‬ﻓﺎﻟﻤﻴﺘﺔ ﺧﻼﻑ ﺍﻟﻤﺬﺑﻮﺡ‪ ،‬ﻭﺑﻨﺤﺮﻫﺎ ﻳﺘﻌﻴﻦ ﺃﻥ ﺍﻟﻤﺬﺑﻮﺡ ﺣﻼﻝ)‪.(٢‬‬ ‫‪ E)) ٤٥٣‬ا ‪:‬‬ ‫ﻣﻮﺿﻊ ﺍﻟﺘﺬﻛﻴﺔ‪ :‬ﻫﻮ ﺍﻟﻠ‪‬ﺒ‪‬ﺔ ‬ ‫ﻭﺍﻟﻤ ﻨ ﺤﺮ)‪ ،(٣‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻨﺤﺮ ﺑﺸﻔﺮﺓ ﺣﺎﺩﺓ‪ ،‬ﻣﻊ‬ ‫ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺫﺑﺤﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ‬ ‫ﺍﻟﺬﺑﺤﺔ‪ ،‬ﻭﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ‪ ،‬ﻭﻟﻴﺮﺡ ﺫﺑﻴﺤﺘﻪ«)‪.(٥)(٤‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٢٧/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٧٤٩/٣‬‬ ‫)‪ (٣‬ﺍﻟﺼﺪﺭ ﻓﻴﻪ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﻘﻼﺩﺓ‪ ،‬ﻭﺍﻟﻠﺒﺔ‪ :‬ﻣﻮﺿﻊ ﺍﻟﻨﺤﺮ‪ .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ]‪.[٦٦/٢‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺈﺣﺴﺎﻥ ﺍﻟﺬﺑﺢ‬ ‫ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺗﺤﺪﻳﺪ ﺍﻟﺸﻔﺮﺓ‪ ،‬ﺡ)‪.(١٩٥٥‬‬ ‫)‪ (٥‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]ﺹ ‪.[١٩٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪322‬‬ ‫‪ #$% ٤٥٤‬ا)‪:E‬‬ ‫ﻫﻲ ﻣﺎ ﻓﺎﺭﻗﻪ ﺍﻟﺮﻭﺡ ﻣﻦ ﻏﻴﺮ ﺗﺬﻛﻴﺔ ﻓﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ ١‬ ﻣﺎ ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻤﻮﺕ ﺑﻼ ﻓﻌﻞ ﺃﺣﺪ‪.‬‬ ‫ﻧﺤﺮﺍ ﻏﻴﺮ ﺷﺮﻋﻲ‪.‬‬‫‪ ٢‬ ﻣﺎ ﺫﺑﺢ ﺃﻭ ﻧﺤﺮ ‬ ‫ﺫﺑﺤﺎ ﺃﻭ ‬ ‫‪ ٣‬ ﻣﺎ ﻗﺘﻞ ﺑﻨﻮﻉ ﻗﺘﻞ‪ ،‬ﺃﻭ ﻓﺎﺭﻗﻪ ﺍﻟﺮﻭﺡ ﺑﻼ ﻓﻌﻞ ﺃﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‪.‬‬ ‫‪ ٤‬ ﻣﺎ ﻟﻢ ﻳﺬﺑﺢ ﺃﻭ ﻳﻨﺤﺮ‪.‬‬ ‫‪ ٥‬ ﻣﺎ ﻣﺎﺕ ﺑﺨﻨﻖﺃﻱ‪ :‬ﺑﺸﺪ ﻋﻠﻰ ﺍﻟﻌﻨﻖﻭﻟﻮ ﺑﻨﻔﺴﻬﺎ ﺑﺠﺒﺬ ﺃﻭ ﺍﻟﺘﻮﺍﺀ‪،‬‬ ‫ﻭﺍﻟﻤﻨﺨﻨﻘﺔ‪ :‬ﻣﺎ ﻣﻨﻊ ﻋﻨﻬﺎ ﺍﻟﻨﻔﺲ ﺑﺤﺒﻞ ﻭﺷﺒﻬﻪ‪.‬‬ ‫‪ ٦‬ ﻣﺎ ﺿﺮﺏ ﺑﺤﺠﺮ ﺃﻭ ﺧﺸﺐ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫‪ ٧‬ ﻣﺎ ﺳﻘﻂ ﻓﻲ ﻫﻮﺓ؛ ﻛﺒﺌﺮ‪ ،‬ﺃﻭ ﻣﻦ ﺟﺒﻞ‪ ،‬ﺃﻭ ﺑﻨﻄﺢ ﻣﻦ ﺁﺧﺮ ﻟﻪ‪.‬‬ ‫‪ ٨‬ ﻣﺎ ﺍﻓﺘﺮﺳﻪ ﺍﻟﺴﺒﻊ‪.‬‬ ‫ﻣﺴﻠﻤﺎ؛ ﻛﺬﺑﺢ ﻣﺴﻠﻢ ﻟﺼﻨﻢ‪ ،‬ﺃﻭ ﻟﻤﻦ‬ ‫‬‫‪ ٩‬ ﻣﺎ ﺫﺑﺢ ﻟﻐﻴﺮ ﺍﷲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﺍﺑﺢ‬ ‫ﺧﻴﺮﺍ‪ ،‬ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻳﻌﺘﻘﺪ ﻓﻴﻪ ‬ ‫‬ ‫ﺣﻼﻻ‪،‬‬ ‫ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺗﻌﺪ ﻣﻴﺘﺔ ﺇﻻ ﺇﺫﺍ ﺃﺩﺭﻙ ﺣ ‪‬ﻴﺎ ﻭﺫﺑﺢ ﺑﺂﻟﺔ ﺍﻟﺬﺑﺢ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪» :‬ﻓﺈﺫﺍ ﺃﺩﺭﻛﺖ ﺣﻴﺎﺓ ﺍﻟﻤﻨﺨﻨﻘﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﻀﺮﻭﺑﺔ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺴﺎﻗﻄﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﻨﻄﻮﺣﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﻔﺘﺮﺳﺔ‪ ،‬ﺃﻭ ﻣﺎ ﺫﺑﺢ ﻟﻐﻴﺮ ﺍﷲ‪ ،‬ﻭﺫﺑﺤﺖ ﺃﻭ ﻧﺤﺮﺕ؛‬ ‫ﺣﻠﺖ‪ ،‬ﻭﺗﺬﺑﺢ ﺍﻟﻤﻨﺤﻮﺭﺓ ﺃﻭ ﺍﻟﻤﺬﺑﻮﺣﺔ ﻟﻐﻴﺮ ﺍﷲ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﻮﺿﻊ ﺍﻷﻭﻝ)‪.(١‬‬ ‫ﺃﻣﺎ ﺍﻟﺬﺑﺢ ﻟﻐﻴﺮ ﺍﷲ ﻓﻬﻮ ﻣﺜﻞ ﺿﺮﺑﻬﺎ ﻭﺧﻨﻘﻬﺎ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﺤﺮ ﻟﻐﻴﺮﻩ‬ ‫ﻭﻟﻮ ﺑﻤﺴﻠﻢ ﺑﺤﺪﻳﺪ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺬﺑﺢ ﺃﻭ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﻼ ﻳﻀﺮ ﺫﺑﺤﻬﺎ ﺃﻭ ﻧﺤﺮﻫﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٩/٤‬‬ ‫‪323‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ﺛﺎﻧﻴﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻵﻳﺔ ﺭﺍﺟﻊ ﻟﺠﻤﻴﻊ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﻣﺘﻌﺪﺩ‬ ‫‬ ‫ﺑﻌﺎﻃﻒ ﻏﻴﺮ ﻣﺮﺗﺐ ﺭﺍﺟﻊ ﻟﻠﺠﻤﻴﻊ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ؛ ﺃﺑﻲ‬ ‫ﻋﺒﻴﺪﺓ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻜﺮﻣﺔ)‪.(١‬‬ ‫‪ ٤٥٥‬أ‪1V‬اع ا ة ا‪U‬و‪:E/‬‬ ‫ﻣﻘﺪﻭﺭﺍ ﻋﻠﻴﻪ؛ ﻛﺎﻟﻤﺴﺘﺄﻧﺲ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‬ ‫‬‫ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺮﺍﺩ ﺗﺬﻛﻴﺘﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﺍﻟﻄﻴﻮﺭ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ؛ ﻛﺎﻟﻤﺴﺘﻮﺣﺶ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻟﻬﺬﺍ ﻳﺤﻞ ﺃﻛﻞ ﺍﻟﺤﻴﻮﺍﻥ ﺇﺫﺍ ﺫﻛﻲ ﺑﺘﺬﻛﻴﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﻭﻳﺴﻦ ﻓﻲ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺬﺑﺢ ﺃﻭ ﺍﻟﻨﺤﺮ ﻓﻲ ﺍﻟﺤﻨﺠﺮﺓ ﺃﻭ ﺍﻟﻠﺒﺔ ﻟﻠﻤﻘﺪﻭﺭ ﻋﻠﻴﻪ‪ ،‬‬ ‫ﻭﻳﺴﻦ ﺍﻟﺬﺑﺢ ﻓﻲ ﺍﻟﻐﻨﻢ ﻭﺍﻟﻄﻴﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺒﻘﺮ ﺍﻟﻮﺟﻬﺎﻥ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﺍﻹﺑﻞ ﺍﻟﻨﺤﺮ‪ ،‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺼﻴﺪ ﺑﺎﻟﺮﻣﻲ ﻭﺍﻟﻄﻌﻦ ﻟﻐﻴﺮ ﺍﻟﻤﻘﺪﻭﺭ ﻋﻠﻴﻪ؛ ﻛﺎﻟﺒﻌﻴﺮ ﻭﺍﻟﺒﻘﺮﺓ ﻭﺍﻟﺸﺎﺓ‬ ‫ﺍﻟﻤﻮﺣﺸﺎﺕ ﺍﻟﺘﻲ ﻻ ﺗﻄﺎﻕ ﻟﺸﺪﺗﻬﺎ ﻭﻗﺘﺎﻟﻬﺎ ﺃﻭ ﻫﺮﻭﺑﻬﺎ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻃﻌﻨﻬﺎ‬ ‫ﻭﺃﺩﺭﻛﺖ ﺣﻴﺔ ﻧﺤﺮﺕ ﺃﻭ ﺫﺑﺤﺖ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺻﻴﺪ ﺑﺤﻴﻮﺍﻥ ﺃﻭ ﺳﻼﺡ)‪.(٢‬‬ ‫‪ ٤٥٦‬ا‪/‬ا€ ن واد ‪: i)'/‬‬ ‫ﺫﻛﺮ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ﺍﻟﻤﺴ ‪‬ﻤﻰ‬ ‫»ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺍﻟﺒﻘﺮﺓ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﺇ ﻥ ﻧﺤﺮﻫﺎ ﻻ ﻳﺠﻮﺯ ﻛﻤﺎ ﺫﻛﺮﻩ ‬ ‫ ‪‬‬ ‫ﺑﺎﻟﻤﺼﻨﻒ‪ ،‬ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﻘﻮﻟﻪ ‪﴾ y x w v u t ﴿ : 4‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٦٧ :‬ﻭﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﻟﻢ ﻳﻨﺴﺦ‪.‬‬ ‫ﻭﻳﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﺑﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٢٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٣ ،٤٣٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪324‬‬ ‫ﻣﺎ ﺛﺒﺖ ﻣﻦ ﻓﻌﻠﻪ ﮊ ﺃﻧﻪ ﻧﺤﺮ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺫﺑﺢ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﷲ‪» :‬ﻧﺤﺮﻧﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﺎﻡ ﺍﻟﺤﺪﻳﺒﻴﺔ ﺍﻟﺒﺪﻧﺔ ﻋﻦ ﺳﺒﻌﺔ‪ ،‬ﻭﺍﻟﺒﻘﺮﺓ ﻋﻦ‬ ‫ﺳﺒﻌﺔ«)‪.(١‬‬ ‫ﻏﻴﺮ ﺃﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻘﺪﺭ‪ :‬ﻭﺫﺑﺤﻨﺎ ﺍﻟﺒﻘﺮﺓ ﻋﻦ ﺳﺒﻌﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ ¸ ‪] ﴾ » º ¹‬ﺍﻟﺤﺸﺮ‪ ،[٩ :‬ﻭﻗﻮﻟﻪ‪» :‬ﻋﻠﻔﺘﻬﺎ ﺗﺒ ﻨﺎ ﻭﻣﺎﺀ ﺑﺎﺭ ﺩﺍ«‪،‬‬ ‫ﻓﻴﺆﺧﺬ ﺟﻮﺍﺯ ﺫﺑﺢ ﺍﻟﺒﻘﺮﺓ ﻣﻦ ﺍﻵﻳﺔ‪ ،‬ﻭﺟﻮﺍﺯ ﻧﺤﺮﻫﺎ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺄﻧﻪ‬ ‫ﺗﻮﻫﻢ ﺃﻥ ﺍﻻﺗﻔﺎﻕ ﻓﻲ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻗﺪ ﺗﺴﻠﻂ ﻋﻠﻰ ﻗﻮﻟﻪ‪» :‬ﻭﺍﻟﺒﻘﺮ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺬﺑﺢ‬ ‫ﻭﺍﻟﻨﺤﺮ«‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺴﻠﻂ ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﻗﻮﻟﻪ ﻫﺬﺍ‪ ،‬ﺃﻣﺎ ﻗﻮﻟﻪ ﻫﺬﺍ ﻓﻤﺴﺘﺄﻧﻒ‪.‬‬ ‫ﻭﻳﺠﺎﺏ ﺑﺄﻥ ﻗﻮﻟﻪ‪» :‬ﻭﻓﻲ ﺍﻟﺒﻘﺮ ﺍﻟﻮﺟﻬﺎﻥ« ﻣﻌﺘﺮﺽ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺴﺘﺄﻧﻒ‪،‬‬ ‫ﻣﺒﺘﺪﺃ ﻭﺧﺒﺮ‪ ،‬ﻻ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ﺳﻦ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪» :‬ﺍﺗﻔﺎﻗﺎ« ﺭﺍﺟﻊ ﺇﻟﻰ ﻣﺎ ﻗﺒﻠﻪ)‪.(٢‬‬ ‫ﺑﺎﺭﻛﺎ؛ ﻟﺌﻼ ﻳﺆﺫﻯ ﺃﺣﺪ ﺑﺪﻣﻪ؛ ﻟﻶﻳﺔ‪ ،‬ﻭﺇﻥ ﻧﺤﺮﺕ‬ ‫ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻳﻨﺤﺮ ‬ ‫ﻗﺎﺋﻤﺔ‪ ،‬ﻣﻌﻘﻮﻟﺔ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻗﻮﺍﺋﻤﻬﺎ؛ ﺟﺎﺯ)‪.(٣‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﺑﺢ ﻣﺎ ﺧﻼ‬ ‫ ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ‪ :‬ﺃﻥ ‪‬‬ ‫ﻓﺎﻟﺴﻨ‪‬ﺔ ﻓﻴﻪ ﺍﻟﻨﺤﺮ‪.‬‬ ‫ﺍﻟﺠﻤﻞ‪ ،‬‬ ‫ ﻭﺍﺳﺘﺤﺐ ﻛﺜﻴﺮ ﻣﻨﻬﻢ ﺫﺑﺢ ﺍﻟﺒﻘﺮ‪ ،‬ﺃﻣﺎ ﺍﻟﺤﻤﺎﺭ ﻭﺍﻟﻔﺮﺱ ﻭﺍﻟﺒﻐﻞﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺃﻛﻠﻬﺎ ﺃﻭ ﺑﻜﺮﺍﻫﺘﻪﻓﺘﺬﺑﺢ ﺃﻭ ﺗﻨﺤﺮ‪ ،‬ﻭﻣﻤﻦ ﺃﺟﺎﺯﻩ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﻭﺍﻟﺤﺴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﺒﺎﻉ؛ ﻛﺎﻷﺳﺪ ﻭﺍﻟﻔﻴﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯﻫﺎ ﻭﻛﺮﺍﻫﺘﻬﺎ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﺇﺟﺰﺍﺀ ﺍﻟﺒﻘﺮﺓ ﻭﺍﻟﺒﺪﻧﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻦ‬ ‫ﺳﺒﻌﺔ‪ ،‬ﺡ)‪.(١٣١٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣١/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٧٥٨ /٣‬‬ ‫‪325‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ ﻭﻇﺎﻫﺮ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻥ ﺍﻟﺬﻛﺎﺓ ﻓﻲ ﺑﻬﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ‪ :‬ﻧﺤﺮ ﻭﺫﺑﺢ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﻨﺔ‬ ‫ﺍﻟﻄﻴﺮ ﻭﺍﻟﻐﻨﻢ‪ :‬ﺍﻟﺬﺑﺢ‪ ،‬ﻭﺍﻹﺑﻞ‪ :‬ﺍﻟﻨﺤﺮ‪ ،‬ﻓﺎﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﺤﺮ ﺍﻟﻐﻨﻢ ﻭﺍﻟﻄﻴﺮ‪،‬‬ ‫ﻭﺫﺑﺢ ﺍﻹﺑﻞ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﺍﺗﻔﺎﻕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻣﺮﺍﺩﻩ ‪ 5‬ﺑﻘﻮﻟﻪ‪ :‬ﻧﺤﺮ ﻭﺫﺑﺢ‪:‬‬ ‫ﺍﻟﺘﻮﺯﻳﻊ؛ ﺃﻱ‪ :‬ﻧﺤﺮ ﻓﻴﻤﺎ ﻳﻨﺤﺮ‪ ،‬ﻭﺫﺑﺢ ﻓﻴﻤﺎ ﻳﺬﺑﺢ)‪.(١‬‬ ‫‪ *7 ٤٥٧‬أ‪  3‬ذ و ن ‪ ;"7‬ا أو ا‪:\$‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻳﺠﻮﺯ ﺍﻷﻛﻞ ﻣﻊ ﺍﺧﺘﻼﻑ ﻃﺮﻳﻘﺔ ﺍﻟﺬﺑﺢ؛ ﺑﺄﻥ ﻳﺬﺑﺢ ﻣﺎ ﻛﺎﻥ ﻳﺴﺘﺤﻖ ﺍﻟﻨﺤﺮ‪،‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ)‪ :(٢‬ﻭﺇﻥ ﻧﺤﺮﺕ ﺛﻢ ﺫﺑﺤﺖ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﺠﺮﻋﻬﺎ؛‬ ‫ﻓﺎﻟﺒﻌﺾ ﺣﺮﻡ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺪ ﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻠﻬﺎ؛ ﻓﻼ ﺗﺆﻛﻞ‪.‬‬ ‫ ﻻ ﻳﺠﻮﺯ ﺍﻷﻛﻞ‪.‬‬ ‫ ﺍﻹﺑﻞ ﺗﻨﺤﺮ‪ ،‬ﻓﺈﻥ ﺫﺑﺤﺖ ﻟﻢ ﺗﺆﻛﻞ‪ ،‬ﻭﺇﻥ ﻧﺤﺮﺕ ﻣﺎ ﺫﺑﺤﺖ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺗﺤﺮﻳﻤﻬﺎ؛ ﻓﺎﻟﺒﻌﺾ ﺣﺮﻡ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺇﻧﻪ ﻗﺪ ﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻠﻬﺎ ﻓﻼ ﺗﺆﻛﻞ«)‪،(٣‬‬ ‫ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﺗﺬﺑﺢ‪ ،‬ﻓﺈﻥ ﻧﺤﺮﺕ ﻟﻢ ﺗﺆﻛﻞ‪.‬‬ ‫ ﺟﻮﺍﺯ ﺃﻛﻞ ﺍﻹﺑﻞ ﺇﻥ ﺫﺑﺤﺖ ﺩﻭﻥ ﻏﻴﺮﻫﺎ ﺇﻥ ﻧﺤﺮ‪.‬‬ ‫ ﻭﻛﺮﻩ ﺑﻌﻀﻬﻢ ﻧﺤﺮ ﺍﻟﺸﺎﺓ ﻗﺎﺋﻤﺔ‪.‬‬ ‫ ﻭﻓﻲ ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻳﺠﻮﺯ ﺍﻷﻛﻞ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺬﻛﻴﺔ ﻣﻦ ﺍﻟﺬﺑﺢ ﺃﻭ‬ ‫ﺍﻟﻨﺤﺮ ﻓﻴﻤﺎ ﻳﻨﺤﺮ ﺃﻭ ﻳﺬﺑﺢ؛ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﻄﺎﻉ ﻧﺤﺮ ﺩﺍﺑﺔ ﺩﻭﻥ ﺫﺑﺤﻬﺎ ﺃﻭ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﻓﻲ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﺤﺮﻡ ﺑﻪ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﻟﻮ‬ ‫ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ‬ ‫ﻛﺎﻥ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﻏﻴﺮ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺃﻧﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﻀﺮﻭﺭﺓ ﻻ ﺗﺤﻞ ﺑﻪ ﺍﻟﺪﺍﺑﺔ؛ ﻟﻢ ﻳﺠﺰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣١/٤‬‬ ‫)‪.[١٧٥٨/٣] (٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻮﻱ ]‪.[١٧٥٨ /٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪326‬‬ ‫ﻓﻲ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻻ ﺇﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﻣﻴﺘﺔ‪ ،‬ﻭﻟﻤﺎ ﺣﻠﺖ ﺑﺬﻟﻚ ﺩﻭﻥ ﺃﻥ ﻳﻀﻄﺮ ﺇﻟﻰ ﻣﻴﺘﺔ‬ ‫ﻋﻠﻢ ﺃﻥ ﺫﻛﺮ ﺍﻟﻨﺤﺮ ﻓﻲ ﺍﻹﺑﻞ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺮﺟﻴﺢ؛ ﻷﻧﻪ ﺃﺳﺮﻉ ﻓﻲ ﻣﻮﺗﻬﺎ‬ ‫ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺒﻘﺮ ﺑﻴﻦ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻟﺬﺑﺢ‬ ‫ﻭﺍﻟﻨﺤﺮ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻤﺎ ﺳﻬﻞ ﺃﻣﺮ ﺍﻟﺸﺎﺓ ﻭﺭﺩ ﺫﺑﺤﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻤﺘﻨﻊ ﻧﺤﺮﻫﺎ)‪.(١‬‬ ‫‪ *7 ٤٥٨‬ا)‪ E‬إذا ‪ )t Zd‬ا‪1‬د‪:`)2‬‬ ‫ﺇﺫﺍ ﻗﻄﻊ ﻏﻴﺮ ﺍﻟﻮﺩﺟﻴﻦ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻟﻢ ﻳﻘﻄﻌﺎ‪ ،‬ﺃﻭ ﻗﻄﻊ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ؛ ﺻﺎﺭﺕ‬ ‫ﺍﻟﺬﺑﻴﺤﺔ ﻣﺤﺮﻣﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺗﻜﻮﻥ ﻣﺤﺮﻣﺔ ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﻮﺩﺟﺎﻥ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻭﺑﻘﻲ ﺍﻟﻤﺮﻱﺀ ﺃﻭ ﺑﻌﻀﻪ‪،‬‬ ‫ﻭﺭﺧﺺ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﻳﺰﺍﺩ ﺫﺑﺢ ﻣﺎ ﻟﻢ ﻳﺬﺑﺢ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺃﻛﻠﻬﺎ ﺇﻥ ﻗﻄﻊ‬ ‫ﺍﻟﺤﻠﻘﻮﻡ ﻭﺍﻟﻮﺩﺟﺎﻥ ﻭﺍﻟﻤﺮﻱﺀ ﻭﺑﻘﻴﺖ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺴﻔﻠﻰ ﻣﻦ ﺍﻟﻤﺮﻱﺀ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺒﻘﺔ‬ ‫ﺍﻟﺴﻔﻠﻰ ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻣﻤﺎ ﻳﻠﻲ ﺍﻟﻌﻨﻖ‪.‬‬ ‫ ﺃﻣﺎ ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﺤﻠﻘﻮﻡ ﻭﺃﺣﺪ ﺍﻟﻮﺩﺟﻴﻦ ﻭﺍﻟﻤﺮﻱﺀ ﺇﻻ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺴﻔﻠﻰ‬ ‫ﻓﻴﺮﺧﺺ ﻓﻲ ﺃﻛﻠﻬﺎ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ)‪» :(٢‬ﻭﺳﺄﻟﺖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﺝ‬ ‫ﻳﻮﺳﻒ ﺑﻦ ﺣﻤﻮ ﻋﻦ ﺍﻟﺸﺎﺓ ﻭﺍﻟﺜﻮﺭ ﻳﺬﺑﺤﺎﻥ ﻓﺘﺒﻘﻰ ﺑﻌﺾ ﺍﻷﻭﺩﺍﺝ ﺃﻭ ﺑﻌﺾ‬ ‫ﺣﻠﻘﻬﺎ‪ ،‬ﻫﻞ ﻳﺆﻛﻼﻥ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ﺍﻟﺮ ﺟﻞ ﺃﺟﺰﺃ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﻄﻊ ﻣﻦ ﺍﻟﻤﺮﻱﺀ ﻗﺪﺭ ﺷﻘﺎﻕ ‪‬‬ ‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ‪ : ƒ‬ﺍﻟﺬﺑﺢ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻭﻓﺮﻱ ﺍﻷﻭﺩﺍﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺗﺮﻙ ﺍﻷﻭﺩﺍﺝ ﻻ ﻳﺤﺮﻡ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ‪ ،‬ﻓﺈﻥ‬ ‫ﺑﻘﻲ ﻣﻨﻬﻤﺎ ﺷﻲﺀ ﻓﻼ ﺗﺆﻛﻞ‪ ،‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺇﻧﻪ ﻳﺸﺘﺮﻁ ﻗﻄﻊ‬ ‫ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻓﻘﻂ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٥/٤‬‬ ‫‪327‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ﻭﻗﺪ ﻭﺟﻪ ﺍﻟﻌﻼﻣﺔ ﺇﻃﻔﻴﺶ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬ ‫ ﻣﻦ ﺃﻭﺟﺐ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻓﻘﻂ؛ ﺍﻋﺘﺒﺮ ﻗﻄﻊ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻛﻞ‬ ‫ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﻫﻦ ﻣﺎﺩﺓ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻓﻼ ﺗﺼﺢ ﺍﻟﺤﻴﺎﺓ ﻣﻊ ﻋﺪﻣﻬﻦ‪.‬‬ ‫ ﻭﻣﻦ ﺃﻭﺟﺐ ﻗﻄﻊ ﺍﻟﻮﺩﺟﻴﻦ؛ ﺍﻋﺘﺒﺮ ﺃﻥ ﺗﻠﻚ ﺍﻟﻤﺠﺎﺭﻱ ﺍﻟﺜﻼﺛﺔ ﺗﻨﺴﺪ ﺑﻘﻄﻌﻬﺎ‪.‬‬ ‫ ﻭﻣﻦ ﺃﻭﺟﺐ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ ﻭﺃﺣﺪ ﺍﻟﻮﺩﺟﻴﻦ؛ ﻓﻘﺪ ﺟﻤﻊ ﺑﻴﻦ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻜﻞ؛ ﻓﻘﺪ ﺭﺍﻋﻰ ﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ‪.‬‬ ‫ﻭﻗﺪ ﻳﻮﺟﻪ ﺍﻟﻘﻮﻝ ﺑﺎﻏﺘﻔﺎﺭ ﺑﻘﺎﺀ ﻭﺩﺝ ﻭﺍﺣﺪ ﻣﻊ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ‬ ‫ﻭﺍﻟﻮﺩﺝ ﺍﻵﺧﺮ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺇﻟﻐﺎﺀ ﺍﻷﻗﻞ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻻ ﺣﻜﻢ ﻟﻸﻗﻞ ﻛﻤﺎ‬ ‫ﻫﻮ ﻭﺟﻪ ﺟﻮﺍﺯﻫﺎ ﺇﺫﺍ ﺑﻘﻴﺖ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺴﻔﻠﻰ ﻣﻦ ﺍﻟﻤﺮﻱﺀ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻘﻄﻊ ﻣﺜﻞ ﺷﻘﺎﻕ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺮﻱﺀ ﻣﻊ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻛﻠﻪ‬ ‫ﻓﻘﻂ ﺃﻭ ﻣﻊ ﺍﻟﻮﺩﺟﻴﻦ ﺍﻵﺧﺮ ﺑﺄﻭﺍﺋﻞ ﺍﻷﺳﻤﺎﺀ ﻓﻲ ﻗﻄﻊ ﺍﻟﻤﺮﻱﺀ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺫﻟﻚ ﻛﻠﻪ ﺣﺪﻳﺜﻪ ﮊ ‪» :‬ﺃﻓﺮ ﺍﻷﻭﺩﺍﺝ ﻭﺍﻟﻤﺮﻱﺀ‪ ،‬ﻭﺃﺭﺡ‬ ‫ﺍﻟﺒﻬﻴﻤﺔ«)‪ ،(١‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻛﺬﺍ ﻧﻬﻴﻪ ﻋﻦ ﺗﺮﻙ ﺍﻷﻭﺩﺍﺝ‪ ،‬ﻓﺎﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ ﺇﻻ‬ ‫ﺑﻘﺮﻳﻨﺔ‪ ،‬ﻭﻻ ﻗﺮﻳﻨﺔ ﻫﻨﺎ‪ ،‬ﻭﺃﻧﻪ ﻳﻌﻤﻞ ﺫﻟﻚ‪ ،‬ﻓﻤﺎ ﺧﺎﻟﻔﻪ ﻓﻬﻮ ﺭﺩ‪ ،‬ﻭﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺃﺗﻴﺖ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺮﻱﺀ…« ﺍﻟﺤﺪﻳﺚ)‪ ،(٢‬ﻓﻈﺎﻫﺮﻩ ﺃﻥ ﺍﻟﺬﻛﺎﺓ ﺗﺘﻢ ﺑﺎﻹﺗﻴﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ‪،‬‬ ‫ﺑﺪ ﻣﻦ ﻗﻄﻊ ﺍﻷﻭﺩﺍﺝ ﻭﺍﻟﺤﻠﻖ ﻭﺍﻟﺤﻠﻘﻮﻡ‪ ،‬ﻭﻗﺪ ﻧﻬﻰ ﮊ ﻋﻦ‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﻻ ‬ ‫ﺷﺮﻳﻄﺔ ﺍﻟﺸﻴﻄﺎﻥ)‪ ،(٣‬ﻭﻓﺴﺮﺕ ﺑﺄﻧﻬﺎ ﺍﻟﺘﻲ ﻟﻢ ﺗﻘﻄﻊ ﺃﻭﺩﺍﺟﻬﺎ‪.‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺬﺑﺢ‪ ،‬ﺡ)‪ ،(٢٨٢٦‬ﻗﺎﻝ‬ ‫ﺍﻟﻤﻨﺬﺭﻱ ﻓﻲ ﻣﺨﺘﺼﺮ ﺍﻟﺴﻨﻦ ]‪» :[١١٨/٤‬ﻓﻲ ﺇﺳﻨﺎﺩﻩ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻨﻌﺎﻧﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻤﺮﻭ ﺑﺪﻕ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﻏﻴﺮ ﻭﺍﺣﺪ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪328‬‬ ‫‪ V ٤٥٩‬ا>‪! )$‬ون ‪ Zd‬ا'‪ w‬أو ا'"‪1‬م‪:‬‬ ‫ﺇﺫﺍ ﻧﺤﺮ ﺍﻟﺒﻌﻴﺮ ﺃﻭ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﻘﻄﻊ ﺣﻠﻘﻪ ﻭﻻ ﺣﻠﻘﻮﻣﻪ‪ ،‬ﺃﻭ ﻗﻄﻊ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ‬ ‫ﺍﻵﺧﺮ؛ ﻓﺴﺪﺕ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﻨﺤﺮ ﺑﺪﻭﻥ ﺍﻟﻘﻄﻊ ﺳﻮﺍﺀ ﺃﻧﺤﺮ ﻓﻲ ﻣﺤﻠﻬﻤﺎ‬ ‫ﻭﻟﻢ ﻳﻘﻄﻌﻬﻤﺎ ﺃﻡ ﺃﺳﻔﻞ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﺫﺑﺢ ﺍﻟﺪﺍﺑﺔ ﺇﻥ ﻭﻗﻊ ﺍﻟﺬﺑﺢ ﺑﻴﻦ ﺍﻟﺤﻨﺠﺮﺓ ﻭﺍﻟﺮﺃﺱ؛ ﻟﺠﻮﺍﺯ ﻗﻄﻊ ﺍﻟﺤﻠﻖ‬ ‫ﻭﺍﻟﺤﻠﻘﻮﻡ ﻣﻦ ﺃﺻﻠﻬﻤﺎ ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﺠﺴﺪ ﺃﻭ ﻭﺳﻄﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻗﻄﻌﻬﻤﺎ ﻣﻦ ﺁﺧﺮﻫﻤﺎ‬ ‫ﻣﻤﺎ ﻳﻠﻲ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﻤﻌﻨﻰ ﺃﻣﺮﻩ ﮊ ﺑﻘﻄﻌﻬﻤﺎ‪ :‬ﻓﺼﻠﻬﻤﺎ ﻓﻲ ﺫﺍﺗﻬﻤﺎ؛ ﺑﺄﻥ ﻳﻮﻗﻊ ﺍﻟﻘﻄﻊ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﺼﻠﻬﻤﺎ ﻋﻦ ﺍﻟﺠﺴﺪ؛ ﺑﺄﻥ ﻳﻔﺼﻼ ﻛﻠﻴﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺮﺃﺱ ﺃﻭ ﺇﻟﻰ ﺍﻟﺠﺴﺪ‪،‬‬ ‫ﻓﺎﻟﺤﻜﻢ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﻗﻄﻊ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺃﻭ ﻣﻦ ﺍﻟﻜﻒ ﺃﻭ ﻣﻦ ﺍﻟﺬﺭﺍﻉ ﺃﻭ ﻣﻦ‬ ‫ﺍﻟﻜﺘﻒ ﺃﻭ ﻣﻦ ﻭﺳﻂ ﺍﻟﺬﺭﺍﻉ ﺃﻭ ﻭﺳﻂ ﺍﻟﻌﻀﺪ ﺣﻜﻤﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻟﺰﻭﻡ ﻧﺼﻒ ﺍﻟﺪﻳﺔ)‪.(١‬‬ ‫‪ *7 ٤٦٠‬ا إذا و‪ ` d‬ا" ‪:‬‬ ‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺬﺑﺢ ﻣﻦ ﺍﻟﻘﻔﺎ ﺃﻭ ﺟﺎﻧﺐ ﻣﻨﻪﻭﻟﻮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺨﻄﺄﻓﺈﻥ ﺫﻟﻚ‬ ‫ﻳﻔﺴﺪﻫﺎ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﻣﺮ ﺃﻥ ﻳﻀﻊ ﺍﻟﺴﻜﻴﻦ ﻓﻲ ﺍﻟﻠﺒﺔ ﻭﺍﻟﻤﻨﺤﺮ)‪ .(٢‬ﻭﻗﺪ ﺃﺟﻤﻌﻮﺍ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻨﺤﺮ ﻓﻲ ﺍﻟﻠﺒﺔ‪ ،‬ﻓﻤﻦ ﺟﻮﺯ ﺍﻟﻨﺤﺮ ﻓﻲ ﺍﻟﻠﺒﺔ ﻭﻓﻲ ﻏﻴﺮﻫﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ‬ ‫ﺍﻟﺪﻟﻴﻞ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﻦ ﻋﻤﻞ ‬ ‫ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ«)‪.(٤)(٣‬‬ ‫ﻭﺇﺫﺍ ﺍﻧﻘﻠﺒﺖ ﺍﻟﻤﻮﺳﻰ ﻟﻠﻘﻔﺎ ﺑﺘﺤﺮﻙ ﺍﻟﺬﺑﻴﺤﺔ؛‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٦/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻷﻃﻌﻤﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺡ)‪ .(٤٧٥٤‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻓﻲ ﺗﻨﻘﻴﺢ ﺍﻟﺘﺤﻘﻴﻖ‪» :[٦٤٠/٤] :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺿﻌﻴﻒ ‪‬‬ ‫ﺟﺪﺍ«‪.‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺻﻠﺢ ﺟﻮﺭ ﻓﺎﻟﺼﻠﺢ ﻣﺮﺩﻭﺩ‪،‬‬ ‫ﺡ)‪ ،(٢٦٩٧‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ ﻧﻘﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺭﺩ ﻣﺤﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‬ ‫ﺡ)‪ ،(١٧١٨‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]ﺹ ‪ ،[٥٧٦‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻧﻲ ]‪.[١٧٥/٣‬‬ ‫‪329‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ ﺃﻛﻠﺖ ﺇﻥ ﻭﺻﻞ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ ﻓﻘﻄﻌﻬﺎ‪ ،‬ﻭﺃﺧﺘﺎﺭ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﺬﺑﺢ ﻓﻲ ﺍﻟﻤﻮﺿﻊ‬ ‫ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻤﻨﺤﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﻌﻤﺪ ﺍﻟﺬﺑﺢ ﻣﻦ ﺍﻟﻘﻔﺎ؛ ﻓﻠﻪ ﺇﻥ ﺃﺩﺭﻙ ﺣﻴﺎﺗﻬﺎ ﺃﻥ ﻳﻌﻴﺪﻩ ﻣﻦ ﺍﻟﻤﻨﺤﺮ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻵﺧﺮ ﻣﻨﻪ‪.‬‬ ‫ﻣﺬﺑﺤﺎ ﻓﻐﻠﻂ ﻓﺼﺎﺩﻑ ﺍﻟﻘﻔﺎ ﻟﻈﻠﻤﺔ ﺃﻭ ﺿﻌﻒ ﺑﺼﺮ ﺃﻭ ﺫﻫﻮﻝ‬‫‬‫ﺇﻥ ﺗﻌﻤﺪ ﺍﻟﺬﺍﺑﺢ‬ ‫ﻟﻠﻤ ﺬ ﺑﺢ ﺑﺎﺧﺘﻨﺎﺳﻬﺎ ﻓﺬﺑﺤﻬﺎ ﻣﻨﻪ؛ ﻟﻢ ﺗﻔﺴﺪ)‪.(١‬‬ ‫ﻓﺮﺟﻌﺖ ﺍﻟﻤﻮﺳﻰ ‬ ‫‪ *7 ٤٦١‬ا ‰د‪ -‬ل آ‪ 7 E‬دة ` ‪ n%‬ا'‪:w‬‬ ‫ﻳﻜﺮﻩ ﺇﺩﺧﺎﻝ ﺁﻟﺔ ﺣﺎﺩﺓ ﻣﻦ ﺗﺤﺖ ﺍﻟﺤﻠﻖ ﻭﻗﻄﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ ﺇﻟﻰ ﻓﻮﻕ؛‬ ‫ﺃﻳﻀﺎ ﻗﻄﻊ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﺒﺔ ﻭﺍﻟﻤﻨﺤﺮ ﻛﻤﺎ ﻫﻮ‬ ‫ﻟﻠﻨﻬﻲ ﻋﻨﻪ ﺑﻼ ﺗﺤﺮﻳﻢ‪ ،‬ﻭﻓﻴﻪ ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻻ ﺍﻟﻘﻔﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﻤﺤﺬﻭﺭ)‪.(٢‬‬ ‫‪ *7 ٤٦٢‬ا إذا "( * ‪1B‬ق ا'"‪1‬م ); و)` ا '!‪:‬‬ ‫ﻭﺻﻮﺭﺓ ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺤﺪﻳﺪﺓ ﺗﺤﺖ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻭﻳﺬﺑﺢ ﺇﻟﻰ ﺃﺳﻔﻞ‬ ‫ﻛﻤﺎ ﻫﻮ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺨﺎﻟﻒ ﺑﺈﺩﺧﺎﻟﻬﺎ ﺗﺤﺘﻬﺎ ﻓﻠﻢ ﻳﻘﻄﻌﻬﻤﺎ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ‬ ‫ﻟﺤﻤﺎ ﻓﻮﻕ ﺍﻟﺤﺪﻳﺪﺓ‬ ‫ﺍﻟﺤﺎﻟﺔ ﺗﻔﺴﺪ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻓﺈﻥ ﺃﺩﺧﻞ ﻭﻗﻄﻊ ﻷﺳﻔﻞ ﻭﻟﻢ ﻳﺘﺮﻙ ‬ ‫ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺠﻠﺪ؛ ﻟﻢ ﺗﻔﺴﺪ)‪.(٣‬‬ ‫‪ *7 ٤٦٣‬ا‪ K‬ل ‪ (B‬ا ة‪:‬‬ ‫ ﻧﻬﻲ ﻋﻦ ﺍﻟﺨﺰﻝ‪ ،‬ﻭﻫﻮ ﺍﻹﺩﺧﺎﻝ ﺍﻟﻤﺬﻛﻮﺭ )ﺇﺩﺧﺎﻝ ﺍﻟﺤﺪﻳﺪﺓ ﺗﺤﺖ ﺍﻟﺠﻠﺪ‬ ‫ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻭﻳﺬﺑﺢ ﺇﻟﻰ ﺃﺳﻔﻞ(‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٨ ،٤٣٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٩ ،٤٣٨/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪330‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻭﻣﻦ ﻗﻄﻊ ﺍﻷﻭﺩﺍﺝ ﻭﺍﻟﻠﺤﻢ ﻓﺄﺩﺧﻞ ﺍﻟﺴﻜﻴﻦ ﻣﻦ ﺗﺤﺖ‬ ‫ﻭﺍﺣﺪﺍ ﻭﺍﻟﻠﺤﻢ ﻭﻓﻌﻞ ﻣﺎ ﺫﻛﺮ‪.‬‬ ‫‬‫ﻭﺩﺟﺎ‬ ‫ﺍﻟﺤﻠﻘﻮﻡ ﻭﻗﻄﻌﻪ؛ ﺃﻛﻠﺖ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﻄﻊ ‬ ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪» :‬ﺇﻥ ﺃﺩﺧﻞ ﺍﻟﻤﺪﻳﺔ)‪ (١‬ﺛﻢ ﺭﻓﻌﻬﺎ ﺣﺘﻰ ﻗﻄﻊ؛ ﻓﻼ ﻳﺄﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﺃﺩﺧﻠﻬﺎ ﺗﺤﺖ ﺍﻟﺤﻠﻘﻮﻡ ﺛﻢ ﺭﻓﻌﻬﺎ ﻓﻘﻄﻊ ﺍﻷﻭﺩﺍﺝ‪ ،‬ﻓﺈﻥ ﺃﻋﺎﺩ ﺍﻟﺴﻜﻴﻦ ﻓﺄﺟﺮﺍﻫﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻠﻖ ﺛﻢ ﺗﺤﺮﻛﺖ؛ ﺃﻛﻠﺖ«)‪.(٢‬‬ ‫‪ *7 ٤٦٤‬اداد وا‪ -1‬وا‪ (B K‬ا ة‪:‬‬ ‫ﺍﻟﺘﺮﺩﺍﺩ‪ :‬ﻫﻮ ﺍﻟﺬﺑﺢ ﺑﻜﻠﻴﻠﺔ)‪.(٣‬‬ ‫ﻭﺍﻟﻮﺧﺰ‪ :‬ﻫﻮ ﺍﻟﻄﻌﻦ ﺑﺮﺃﺱ ﺍﻟﺤﺪﻳﺪﺓ ﻓﻲ ﺭﻗﺒﺔ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪.‬‬ ‫ﻭﺍﻟﻨﺨﻊ‪ :‬ﻫﻮ ﻛﺴﺮ ﺍﻟﺮﻗﺒﺔ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪.‬‬ ‫ﻭﺗﺼﻴﺮ ﺍﻟﺬﺑﻴﺤﺔ ﻣﺤﺮﻣﺔ ﺑﺎﻟﻮﺧﺰ ﻭﺍﻟﻨﺨﻊ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺨﺰﻝ ﻭﺍﻟﺘﺮﺩﺍﺩ؛ ﻓﺈﻧﻬﺎ‬ ‫ﺗﻜﻮﻥ ﻣﺒﺎﺣﺔ)‪.(٤‬‬ ‫‪ 3oB *7 ٤٦٥‬اأس ‪ `/‬ا ‪ !/ !L‬ا ‪:‬‬ ‫ ﻳﻜﺮﻩ ﺫﻟﻚ ﺇﻥ ﺗﻌﻤﺪﻩ؛ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﺗﻔﺴﺪ ﺍﻟﺬﺑﻴﺤﺔ‪.‬‬ ‫ ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻟﻤﺸﻬﻮﺭ ﻋﺪﻡ ﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻟﻜﻦ ﺍﻟﺼﺤﻴﺢﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻭﺟﻬﻪ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻤﺴﺘﻐﺮﻗﺔ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ‪،‬‬ ‫ﻓﻜﺄﻧﻬﺎ ﻣﺎﺗﺖ ﺑﻐﻴﺮ ﺍﻟﺬﺑﺢ ﻓﺤﺮﻣﺖ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺬﺑﺢ ﻗﻄﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ‬ ‫)‪ (١‬ﺍﻟﻤﺪﻳﺔ‪ :‬ﺍﻟﺴﻜﻴﻦ‪ .‬ﻛﺸﻒ ﺍﻟﻤﺸﻜﻞ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﻴﻦ ]‪.[٥٧٠/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٩/٤‬‬ ‫)‪ (٣‬ﺍﻟﻜﻠﻴﻞ‪ :‬ﺍﻟﺬﻱ ﻻ ﺣﺪ ﻟﻪ‪ .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ]‪.[٣٤١/٣٠‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٣٩/٤‬‬ ‫‪331‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ ﻏﻴﺮ ﺫﺑﺢ؛ ﻻﻧﻘﻀﺎﺀ ﺃﻋﻀﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻬﻲ ﻗﺘﻞ ﻻ ﺫﺑﺢ‪،‬‬ ‫ﻓﺘﺤﺮﻡ ﺑﻬﺎ‪ ،‬ﻟﻜﻦ ﺭﺧﺺ ﺍﻟﺸﺮﻉ ﺃﻻ ﺗﺤﺮﻡ ﺑﺎﻟﺰﻳﺎﺩﺓ ﺇﺫ ﻟﻢ ﻳﺤﺪ ﻓﻲ ﺫﻟﻚ ‪‬‬ ‫ﺣﺪﺍ‪،‬‬ ‫ﻓﺈﺫﺍ ﻗﻄﻊ ﺍﻟﻜﻞ ﻭﻓﺼﻞ ﺍﻟﺮﺃﺱ ﺃﻭ ﻟﻢ ﻳﺒﻖ ﺇﻻ ﺍﻟﺠﻠﺪ ﺣﺮﻣﺖ؛ ﻷﻥ ﺫﻟﻚ ﻗﺘﻞ‬ ‫ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﻋﻦ ﺍﻟﺬﺑﺢ ﻭﺍﺿﺤﺔ ﻻ ﺷﺒﻬﺔ ﻓﻴﻬﺎ)‪.(١‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﻥ ﻓﺼﻞ ﺍﻟﺮﺃﺱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻩ ﮊ ‪ ،‬ﻓﻬﻮ ﺭﺩ‬ ‫ﻭﻣﻦ ﻭﺟﻪ ﺍﻟﺘﺤﺮﻳﻢ ‬ ‫ﺗﻔﺴﺪ ﺑﻪ ﺍﻟﺬﻛﺎﺓ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻘﻴﺖ ﺍﻟﺠﻠﺪﺓ ﻟﻢ ﺗﺤﺮﻡ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﺖ ﺣﻴﺎﺗﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ‬ ‫ﺗﺤﺮﻡ ﺑﻪ؛ ﻓﻘﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻴﺪ ﺫﺑﺤﻬﺎ ﺃﻭ ﻧﺤﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ؛ ﻷﻥ ﺍﻟﻔﺼﻞ‬ ‫ﻧﺤ ﺮ ﻫﺎ‬‫‬ ‫ﺫﺑﺢ ﺃﻭ ‬ ‫ﺃﺣﺪ ﺭﺃﺱ ﺑﻬﻴﻤﺔ ﺑﻼ ﻧﻴﺔ ‬ ‫ﺍﻷﻭﻝ ﻭﻗﻊ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﻠﻮ ﻗﻄﻊ ‬ ‫ﺑﻌﺪ‪ ،‬ﻭﺇﻻ ﻓﻘﻮﻻﻥ؛‬ ‫‬ ‫ ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺗﺆﻛﻞ ﻏﻴﺮ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻫﺎﺷﻢ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﻤﺸﺎﺭﻗﺔ‪،‬‬ ‫ﻭﺟﻪ ﺍﻟﺘﺤﺮﻳﻢ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻓﻲ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺤﻞ‪ :‬ﺍﻟﺘﺮﺧﻴﺺ ﻟﻌﺪﻡ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﺃﻣﺮ ﺍﻟﺬﺍﺑﺢ ﺑﺘﺤﺪﻳﺪ ﻣﺎ ﻳﺬﺑﺢ ﺑﻪ ﻣﺎ ﻗﺪﺭ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﺘﻌﻤﺪ ﺑﻪ ‪‬‬ ‫ﺟﺪﺍ‪ ،‬ﻭﺑﺎﻹﺳﺮﺍﻉ‬ ‫ﻟﺘﺴﺘﺮﻳﺢ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻹﺑﺎﻧﺔ ﻣﺘﻮﻟﺪﺓ ﻋﻤﺎ ﺃﻣﺮ ﺑﻪ ﻻ ﻋﻦ ﻋﻤﺪ ﻓﻌﺬﺭ‪ ،‬ﻓﺈﻥ ﺑﻘﻴﺖ‬ ‫ﺍﻟﺠﻠﺪﺓ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﻟﺤﻢ ﻣﻌﻬﺎ ﺣﻠﺖ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺇﺑﺎﻧﺔ ﺍﻟﺮﺃﺱ ﻫﺬﻩ ﻏﻴﺮ‬ ‫ﺍﻟﻨﺨﻊ‪ ،‬ﻭﺃﻧﻬﺎ ﺍﻹﺑﺎﻧﺔ ﺑﺎﻟﻤﻮﺳﻰ ﻋﻨﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺨﻊ ﻛﺴﺮﻫﺎ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﺑﻼ‬ ‫ﺇﺑﺎﻧﺔ‪.‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﺇﻥ ﺳﺒﻘﺘﻪ ﺍﻟﺸﻔﺮﺓ ﻓﻘﻂ ﻓﻼ ﺑﺄﺱ‪،‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺍﻟﺒﺨﻎ‪ :‬ﻗﻄﻊ ﺍﻟﺮﺃﺱ ‬ ‫ﺭﺟﻞ ﺷﺎﺓ ﻓﻘﺎﻝ‪» :‬ﺑﺨﻌﻬﺎ؛ ﺑﺨﻌﻪ ﺍﷲ‪ ،‬ﺟﺮﻭﻫﺎ ﺑﺮﺟﻠﻬﺎ«)‪،(٣)(٢‬‬ ‫‬‫ﻭﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺑﺨﻊ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٠ ،٤٣٩/٤‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪332‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻥ ﺗﻌﻤﺪ ﻓﻼ ﺗﺆﻛﻞ‪ ،‬ﻭﺇﻥ ﺳﺒﻖ ﺍﻟﺴﻜﻴﻦ ﺃﻛﻠﺖ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻬﻤﺎ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﻣﻐﺎﻳﺮﺗﻬﺎ ﻛﻤﺎ ﺭﺃﻳﺖ‪.‬‬ ‫ ﻭﺃﻗﻮﻝ‪ :‬ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻟﻲ ﺃﻥ ﺍﻟﺒﺨﻊ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ :‬ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ‬ ‫ﺍﻟﺬﺑﺢ ﺣﺘﻰ ﻳﺼﻞ ﺍﻟﻨﺨﺎﻉ ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻭﻓﺘﺤﻬﺎ ﻭﻛﺴﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺨﻴﻂ ﺍﻷﺑﻴﺾ‬ ‫ﻓﻲ ﺟﻮﻑ ﺍﻟﻘﻔﺎ ﻳﻨﺤﺪﺭ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻳﺘﺸﻌﺐ ﻣﻨﻪ ﺷﻌﺐ ﻓﻲ ﺍﻟﺠﺴﻢ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻣﻜﺮﻭﻫﺎ ﻻ ﺗﺤﺮﻡ ﺑﻪ ﺍﻟﺬﺑﻴﺤﺔ)‪.(١‬‬ ‫‬ ‫‪ *7 ٤٦٦‬ا)‪ E‬إذا ‪ €1 Zd‬ا ';‪:‬‬ ‫ﻻ ﻳﺼﺢ ﺍﻟﺬﺑﺢ ﺇﻥ ﺍﺳﺘﻮﻋﺐ ﻣﻮﺿﻊ ﺍﻟﺬﺑﺢ ﻛﻠﻪ‪ ،‬ﻭﻳﺼﺢ ﺇﺫﺍ ﺣﺪﺙ ﺍﻟﻌﻜﺲ؛‬ ‫ﺃﻱ‪ :‬ﻟﻢ ﻳﺄﺕ ﻋﻠﻰ ﻛﻞ ﻣﻮﺿﻊ ﺍﻟﺬﺑﺢ؛ ﺑﺄﻥ ﺑﻘﻲ ﺷﻲﺀ ﻓﻲ ﻣﻨﺤﺮﻫﺎ ﻭﺗﺆﻛﻞ)‪.(٢‬‬ ‫‪ ٤٦٧‬ذ  ‪ ،‬و‪:   V‬‬ ‫ ﻳﺠﻮﺯ ﺫﺑﺢ ﺩﻳﻚ ﻭﻧﻌﺎﻣﺔ ﻭﺟﻤﻞ ﻣﻦ ﻋﻨﻘﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺟﺎﺯ ﺫﺑﺤﻪ ﻳﺠﻮﺯ‬ ‫ﻧﺤﺮﻩ)‪.(٣‬‬ ‫ ﻭﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻣﻦ ﺫﺑﺢ ﺷﺎﺓ ﻓﺄﺑﺎﻥ ﺭﺃﺳﻬﺎ ﺑﺪﻭﻥ ﺃﻥ ﻳﺘﻌﻤﺪ ﺫﻟﻚ‬ ‫ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﺭﺃﺳﻬﺎ ﻭﻧﺴﻲ ﺃﻥ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ﻓﻠﻴﻌﺪ ﺍﻟﺬﺑﺢ ﺃﺳﻔﻞ‬ ‫ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫‪ *7 ٤٦٨‬ذ ذات اأ‪:`)C‬‬ ‫ ﻳﺼﺢ ﺫﺑﺢ ﺫﺍﺕ ﺍﻟﺮﺃﺳﻴﻦ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺫﺍﺕ ﺭﺅﻭﺱ ﻣﻦ ﺃﺣﺪﻫﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ [٤٤١/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ] ‪.[١٧٥٦/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤١/٤‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٧٥٥ /٣‬‬ ‫‪333‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺭﺃﺳﺎﻥ ﻓﺬﺑﺤﺖ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻭﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻧﻬﺎ‬ ‫ﺗﻤﻮﺕ ﺑﻪ؛ ﻓﻌﻠﻪ ﻻ ﻳﺠﺰﺉ‪ ،‬ﻭﻋﻠﻖ ﺃﻃﻔﻴﺶ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪» :‬ﻭﻛﺄﻧﻪ ﺃﺭﺍﺩ ﻭﺟﻮﺏ‬ ‫ﻣﻌﺎ‪.‬‬ ‫ﺫﺑﺤﻬﺎ ﻣﻨﻬﻤﺎ ‬ ‫ ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﻮﻗﻒ«)‪.(١‬‬ ‫‪ *7 ٤٦٩‬ا)‪ E‬إذا  ‪ n%‬أ‪ v‬ء ا ‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺁﺭﺍﺀ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻣﻦ ﺫﺑﺢ ﺷﺎﺓ ﻭﺃﻣﺴﻜﻬﺎ ﺣﺘﻰ ﻣﺎﺗﺖ ﻓﺴﺪﺕ ﺇﻥ ﻟﻢ ﺗﺘﺤﺮﻙ ﺑﻌﺪ‬ ‫ﺇﻃﻼﻗﻬﺎ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺍﻟﺮﺃﻱ‪ :‬ﺃﻧﻬﺎﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶﻟﻌﻠﻬﺎ ﻗﺪ ﻣﺎﺗﺖ‬ ‫ﻗﺒﻞ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﺈﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﺬﺑﺢ ﻭﻗﺒﻞ ﺗﻤﺎﻣﻪ ﺣﻠﺖ ﺇﻥ ﺳﻜﻦ ﺗﺤﺮﻛﻬﺎ‬ ‫ﺑﻌﺪ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ ﺃﻭ ﻣﻌﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺣﻠﺖ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺬﺑﺢ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻟﻮ ﺳﻜﻦ ﺗﺤﺮﻛﻬﺎ ﻗﺒﻞ ﺗﻤﺎﻡ‬ ‫ﺍﻟﻘﺪﺭ ﺍﻟﻤﺠﺰﻱ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺘﻴﻘﻦ ﺣﻴﺎﺗﻬﺎ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻪ ﻟﻢ ﻳﺘﻴﻘﻦ ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﺑﺎﻟﺬﺑﺢ‬ ‫ﻓﻠﻢ ﺗﺤﻞ‪ ،‬ﻓﺈﻥ ﺗﺤﺮﻙ ﻣﺎ ﺃﻣﺴﻜﻪ ﻣﻨﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﺣﻠﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺤﺮﻙ ﺍﺣﺘﻤﻞ ﺃﻧﻪ‬ ‫ﻣﻨﻊ ﻣﻦ ﺗﺤﺮﻙ ﻣﺎ ﺃﻣﺴﻜﻪ ﻣﻨﻬﺎ ﺇﻣﺴﺎﻛﻪ‪ ،‬ﻭﺍﺣﺘﻤﻞ ﺃﻧﻪ ﻻ ﻳﺘﺤﺮﻙ‪ ،‬ﻭﻟﻮ ﺃﻃﻠﻘﻪ ﻓﻠﻢ‬ ‫ﻳﺘﻴﻘﻦ ﺗﺤﺮﻛﻬﺎ ﻭﻻ ﻋﺪﻣﻪ‪ ،‬ﻓﻠﻢ ﻳﺤﻜﻢ ﺑﺤﻠﻬﺎ ﻻﺷﺘﺮﺍﻁ ﻋﻠﻢ ﺍﻟﺤﺮﻛﺔ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ‪.‬‬ ‫ ﻭﺍﻟﻤﺨﺘﺎﺭ ﺃﻛﻠﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻻ ﺇﻥ ﻛﺎﻧﺖ ﻣﺮﻳﻀﺔ)‪.(٢‬‬ ‫‪ *7 ٤٧٠‬أ‪ 3‬ا)‪ E‬إذا ذ‪ n‬‬ ‫)ﻼ‪:‬‬ ‫ﺇﻥ ﺫﺑﺤﺖ ﺍﻟﺬﺑﻴﺤﺔ ‬ ‫ﻟﻴﻼ ﺟﺎﺯ ﺃﻛﻠﻬﺎ ﻭﺇﻥ ﻟﻢ ﺗﺘﺤﺮﻙ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ ﺃﻭ ﺑﻌﺪ‬ ‫ﺍﻹﻃﻼﻕ ﺇﻥ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻣﺴﻜﻬﺎ ﺃﻡ ﻟﻢ ﻳﻤﺴﻜﻬﺎ ﺃﻭ ﻛﺎﻧﺖ ﻣﺮﻳﻀﺔ ﻭﺫﺑﺤﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٣ ،٤٤٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪334‬‬ ‫ﻧﻬﺎﺭﺍ ﻭﻟﻢ ﺗﺘﺤﺮﻙ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻻﺳﺘﺼﺤﺎﺏ‬‫‬ ‫ﻟﻴﻼ‪ .‬ﺃﻣﺎ ﺇﻥ ﺫﺑﺤﺖ ‬ ‫ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻴﺎﺓ؛ ﺣﻴﺚ ﺧﻔﻲ ﺍﻷﻣﺮ)‪.(١‬‬ ‫‪ ` ;7 >$%  ٤٧١‬ا)‪ !/ E‬ا ‪:‬‬ ‫ﺗﻌﺘﺒﺮ ﺣﺮﻛﺔ ﺭﺟﻞ ﺍﻟﺸﺎﺓ ﻭﺃﺫﻧﻬﺎ ﻭﺫﻧﺒﻬﺎ‪ ،‬ﻭﻓﺘﺢ ﻋﻴﻨﻬﺎ ﻭﻏﻀﻬﺎ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪،‬‬ ‫ﻻ ﺣﺮﻛﺘﻬﺎ؛ ﺃﻱ‪ :‬ﺣﺮﻛﺔ ﺍﻟﻌﻴﻦ‪.‬‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺠﻤﻞ ﻭﺍﻟﺜﻮﺭ ﻭﺍﻟﻄﻴﺮ ﻓﻴﻌﺘﺒﺮ ﺍﻟﺘﺜﺎﺅﺏ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺠﺰﺉ ﻓﻴﻬﻦ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻳﺠﺰﺉ ﻓﻴﻬﺎ ﻭﻓﻲ‬ ‫ﻭﻓﻲ ﻏﻴﺮﻫﻦ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﺸﺎﺓ ‬ ‫ﻏﻴﺮﻫﺎ ﻣﺎ ﻳﺠﺰﺉ ﻓﻴﻬﻦ ﻣﻦ ﺍﻟﺘﺜﺎﺅﺏ‪ ،‬ﻭﻳﺠﺰﺉ ﻓﻲ ﺍﻟﺠﻤﻴﻊ ﺗﺤﺮﻙ ﺍﻟﺬﺍﺕ ﺃﻭ‬ ‫ﺗﺤﺮﻙ ﻋﻀﻮ ﻏﻴﺮ ﻣﺎ ﺫﻛﺮ؛ ﻛﺘﺤﺮﻙ ﺍﻟﺮﺃﺱ ﻭﺍﻧﻔﺘﺎﺡ ﺍﻟﻔﻢ ﻭﺍﻧﻐﻼﻗﻪ‪ ،‬ﻭﺗﺨﺼﻴﺺ‬ ‫ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺟﺎﺭ ﻣﺠﺮﻯ ﺍﻟﺘﻤﺜﻴﻞ)‪.(٢‬‬ ‫‪ *7 ٤٧٢‬ذ ة ا)‪1‬ان ا‪ U‬رد‪:‬‬ ‫ﻗﺼﺪﺍ ﻟﺬﻛﺎﺗﻪ ﻓﻤﺎﺕ‬ ‫‬‫ﻣﻦ ﺷﺮﺩ ﺟﻤﻠﻪ ﺃﻭ ﻏﻴﺮﻩ؛ ﻛﺒﻘﺮﺗﻪ ﻭﺷﺎﺗﻪ ﻓﺮﻣﺎﻩ ﺑﻨﺒﻞ‬ ‫ﻓﺴﺪ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺩﺭﻛﻪ ﺣ ‪‬ﻴﺎ ﻓﺬﻛﺎﻩ‪.‬‬ ‫ﻭﺇﻥ ﺗﺮﺩﻯ ﺍﻟﺤﻴﻮﺍﻥ ﻓﻲ ﺑﺌﺮ ﺃﻭ ﻏﻴﺮﻫﺎ ﻭﻟﻢ ﻳﺼﻞ ﺣﻠﻘﻪ ﺃﻭ ﻟﺒﺘﻪ ﻓﻄﻌﻨﻪ ﻓﻲ ﻏﻴﺮ‬ ‫ﻣﺤﻞ ﺍﻟﺬﻛﺎﺓ؛ ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﻓﺴﺎﺩﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﺇﺫﺍ ﺭﻣﺎﻩ ﺑﺎﻟﻨﺒﻞ ﺇﺫﺍ ﺷﺮﺩ‬ ‫ﻭﻛﺎﻥ ﻛﻮﺣﺶ‪ ،‬ﻭﻓﻲ ﻃﻌﻨﻪ ﻓﻲ ﻏﻴﺮ ﻣﺤﻞ ﺍﻟﺬﻛﺎﺓ ﺇﺫ ﻟﻢ ﻳﺼﻞ ﻟﻠﻤﺤﻞ ﺑﻀﺮﻭﺭﺓ‪.‬‬ ‫ﺃﻳﻀﺎ ﻃﻌﻦ ﺣﻴﻮﺍﻥ ﺷﺎﺭﺩ ﺑﻨﺤﻮ ﺭﻣﺢ ﺃﻭ ﺿﺮﺑﺔ ﺑﺴﻴﻒ‪ ،‬ﻓﻴﺤﻞ ﺑﺬﻟﻚ‬‫ﻭﻳﺠﻮﺯ ‬ ‫ﺇﻥ ﻟﻢ ﺗﺪﺭﻙ ﺣﻴﺎﺗﻪ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﺳﺘﻨﺪ ﻓﻲ ﺫﻟﻚ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻣﺎ ﻧﺪ‬ ‫ﻟﻜﻢ ﻓﺎﺻﻨﻌﻮﺍ ﺑﻪ ﻫﻜﺬﺍ«)‪ ،(٣‬ﻭﻣﻌﻨﻰ »ﻧﺪ«‪ :‬ﺃﻱ‪ :‬ﺷﺮﺩ‪ ،‬ﻭﻣﻌﻨﻰ »ﻫﻜﺬﺍ«‪ :‬ﺍﻟﺮﻣﻲ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٤/٤‬‬ ‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻧﺪ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺣﺶ‪= ،‬‬ ‫‪335‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ﻟﻜﻦ ﺇﻥ ﻭﻗﻊ ﻓﻲ ﺑﺌﺮ ﺃﻭ ﻧﺤﻮﻫﺎ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺇﺩﺭﺍﻛﻪ ﺑﺴﺮﻋﺔ ﻭﺧﺎﻑ ﻣﻮﺗﻪ؛ ﻓﻠﻪ‬ ‫ﺭﻣﻴﻪ ﻣﻦ ﻓﻮﻕ ﺑﻨﺒﻞ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﺎ ﻳﺼﻄﺎﺩ ﺑﻪ ﺃﻭ ﻣﺎ ﻳﺬﻛﻰ ﺑﻪ)‪.(١‬‬ ‫‪ ٤٧٣‬إ‪ L‬ك ا)‪ !$ E‬ذ‪: i‬‬ ‫ﻳﻜﺮﻩ ﻟﻠﺬﺍﺑﺢ ﺃﻥ ﻳﻤﺴﻚ ﻋﻠﻰ ﺫﺑﻴﺤﺔ ﺑﻌﺪ ﺫﺑﺤﻬﺎ‪ ،‬ﺑﻞ ﻳﺪﻋﻬﺎ ﺗﺘﺤﺮﻙ‬ ‫ﺣﺘﻰ ﺗﻤﻮﺕ‪ ،‬ﺇﻻ ﺇﻥ ﺭﺟﺎ ﻟﻬﺎ ﺳﻼﻣﺔ ﻓﻲ ﺫﻟﻚ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻹﻣﺴﺎﻙ ﻳﻌﻴﻦ ﻋﻠﻰ ﻣﻮﺗﻬﺎ ﻋﺎﺩﺓ ﻓﻬﻮ ﻣﻦ ﺍﻟﻤﻔﺴﺪﺍﺕ ﻟﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﻔﺴﺪ ﺑﻪ‪،‬‬ ‫ﻭﺣﻔﻈﺖ ﺃﻧﻪ ﺇﻥ ﺃﻣﺴﻚ ﺃﺭﺟﻠﻬﺎ ﻓﺴﺪﺕ‪ ،‬ﻭﺭﺧﺺ ﺇﻥ ﺃﻃﻠﻖ ﺑﻌﻀﻬﺎ)‪ ،(٢‬ﻭﻋﻦ‬ ‫‬ ‫ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ ﺳﺌﻞ ﻋﻦ ﺭﺟﻞ ﺫﺑﺢ ﺫﺑﻴﺤﺔ ﺛﻢ ﺃﻣﺴﻜﻬﺎ ﺑﻴﺪﻩ ﺣﺘﻰ ﺑﺮﺩﺕ‬ ‫ﺃﺗﺆﻛﻞ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪ ،(٣‬ﻭﺫﻟﻚ ﻛﺄﻥ ﻳﺨﺎﻑ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻘﻊ ﻓﻲ ﻣﻮﺿﻊ ﺗﺼﻴﺮ ﻓﻴﻪ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺘﺮﺩﻳﺔ)‪.(٤‬‬ ‫‪:‬‬‫‪ !7 ٤٧٤‬ا ا‬ ‫ﺣﺪ ﺍﻟﺬﺑﺢ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﺃﻛﻞ ﺍﻟﺬﺑﻴﺤﺔ ﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺗﺤﻴﺎ ﻋﻠﻴﻪ ﻭﻣﺎﺗﺖ ﺑﻪ‪،‬‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﻘﻄﻊ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺩﺍﺝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﺬﺍﺑﺢ ﻣﺎ ﺗﺤﻴﺎ ﻋﻠﻴﻪ ﺑﻤﺎ‬ ‫ﻻ ﺗﺤﻴﺎ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻟﻪ ﻋﺎﺭﻑ ﺑﺬﻟﻚ‪ :‬ﺇﻥ ﺫﻟﻚ ﺍﻟﺬﺑﺢ ﻻ ﺗﺤﻴﺎ ﻋﻠﻴﻪ؛ ﺟﺎﺯ ﻟﻪ ﺍﻷﺧﺬ‬ ‫ﺑﻘﻮﻟﻪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺛﻘﺔ)‪.(٥‬‬ ‫= ﺡ)‪ ،(٥٥٠٩‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﺑﻜﻞ ﻣﺎ ﺃﻧﻬﺮ ﺍﻟﺪﻡ‪ ،‬ﺇﻻ ﺍﻟﺴﻦ‪ ،‬ﻭﺍﻟﻈﻔﺮ‪،‬‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺡ)‪ ،(١٩٦٨‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٤٧ ،٤٤٦/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٤٦٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٧/٤‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٧٣‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٧٥‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪336‬‬ ‫‪ ٤٧٥‬ذ ة  ‪ Zd‬رأ‪:;C‬‬ ‫ ﺩﻳﻚ ﺃﻛﻞ ﺭﺃﺳﻪ ﺳﻨﻮﺭ)‪(١‬؛ ﻳﺠﻮﺯ ﺫﺑﺤﻪ ﻣﻦ ﻋﻨﻘﻪ ﻭﺃﻛﻠﻪ ﺇﻥ ﺃﺩﺭﻙ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ﻗﺎﻝ‪ :‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻟﻢ ﻳﺴﻤﻊ ﻓﻲ ﺍﻷﻧﻌﺎﻡ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ ﻓﻴﻬﺎ ﺇﺫﺍ ﺫﻛﻴﺖ ﻣﻦ ﺃﺳﻔﻞ ﻭﺗﺤﺮﻛﺖ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ‬ ‫ﺍﻟﺬﺑﺢ ﻣﻦ ﺍﻟﺮﻗﺒﺔ ﻛﻠﻬﺎ؛ ﺃﻱ‪ :‬ﻓﺈﺫﺍ ﺑﻘﻲ ﻣﻨﻬﺎ ﺷﻲﺀ ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﺬﺑﺢ‪.‬‬ ‫ﻣﺘﺤﺮﻛﺎ ﻓﺄﺟﺮﻯ ﺍﻟﻤﺪﻳﺔ‬ ‫‬‫‬ ‫ﺳﺨﻼ)‪ (٢‬ﺛﻢ ﻭﻗﻊ ﻓﻲ ﺟﺎﺭ ﻓﺄﺧﺮﺟﻪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺫﺑﺢ‬ ‫ﻋﻠﻰ ﺣﻠﻘﻪ ﻓﻠﻪ ﺃﻛﻠﻪ)‪.(٣‬‬ ‫‪ *7 ٤٧٦‬أ‪ 3‬ا)‪ E‬ا( ا‪Q‬ك ‪(U i%1 (B‬ء ‪ )t‬ا ة ا‪:E)/U‬‬ ‫ﺇﺫﺍ ﺗﻌﺮﺿﺖ ﺍﻟﺬﺑﻴﺤﺔ ﻻﺿﻄﺮﺍﺏ ﻓﻲ ﺑﻄﻨﻬﺎ ﺃﻭ ﻏﻴﺮﻩ؛ ﻭﻣﻨﻪ ﺃﻥ ﺗﻀﻄﺮﺏ‬ ‫ﻓﻴﻨﻔﺬ ﻓﻴﻬﺎ ﺭﻣﺢ‪ ،‬ﺃﻭ ﻳﻀﺮﺏ ﺭﺃﺱ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ﻗﺘﻠﻬﺎ ﻓﻼ‬ ‫ﻳﺤﻞ ﺃﻛﻠﻬﺎ؛ ﺇﺫ ﻟﻢ ﺗﻨﻔﺮﺩ ﻓﻴﻬﺎ ﺍﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺎﺷﺘﺮﺍﻁ ﺍﻟﺤﻞ ﻷﻛﻞ ﺍﻟﺬﺑﻴﺤﺔ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﺕ ﺑﺎﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﺷﺎﺭﻛﻬﺎ ﻏﻴﺮﻫﺎ ﻟﻢ ﺗﺤﻞ‪،‬‬ ‫ﺳﻮﺍﺀ ﺷﺎﺭﻛﻬﺎ ﻣﻦ ﺃﻭﻟﻬﺎ ﺃﻭ ﻭﺳﻄﻬﺎ ﺃﻭ ﺁﺧﺮﻫﺎ‪ ،‬ﺃﻭ ﺷﺎﺭﻛﻬﺎ ﺑﻌﺪ ﺗﻤﺎﻣﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﺤﻴﺎﺓ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ ﻛﺎﻟﺤﻴﺎﺓ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻜﻤﺎ ﻻ ﺗﺤﻞ ﺑﺈﺯﺍﻟﺔ ﺍﻟﺤﻴﺎﺓ ﺇﻻ ﺑﻤﺤﺾ‬ ‫ﺍﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻤﺘﺠﺮﺩﺓ ﻭﺩﻭﻥ ﻣﺸﺎﺭﻛﺔ ﺑﺬﻛﺎﺓ ﻻ ﺗﺠﻮﺯ‪ ،‬ﻛﺬﻟﻚ ﻻ ﺗﺤﻞ‬ ‫ﺑﻤﺸﺎﺭﻛﺔ ﺷﻲﺀ ﻗﺎﺗﻞ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻓﺎﻟﺤﻴﺎﺗﺎﻥ ﺳﻮﺍﺀ‪ ،‬ﻓﻴﺸﺘﺮﻁ ﻓﻲ ﺯﻭﺍﻝ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺍﻟﺘﻲ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﺑﻌﺪ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﻓﻲ ﺯﻭﺍﻝ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺍﻟﺘﻲ ﻗﺒﻞ ﺍﻟﺬﻛﺎﺓ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺴﻨﻮﺭ‪ :‬ﺍﻟﻬﺮ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ]‪.[٢١١٧/٣‬‬ ‫ﺍﻟﺴﺨ ﻞ‪ :‬ﺃﻭﻻﺩ ﺍﻟﺸﺎﺀ‪ .‬ﺷﻤﺲ ﺍﻟﻌﻠﻮﻡ ]‪.[٣٠١٣/٥‬‬ ‫)‪ (٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٨/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٠/٤‬‬ ‫‪337‬‬‫ﺍﻟﺬﺑﺢ‬ ‫‪ ٤٧٧‬ا‪Q‬اك ` * ‪ o‬ذ; ‪ E)'/ (B‬ا ‪:‬‬ ‫ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺭﺟﻼﻥ ﻓﻲ ﺫﺑﺢ ﺷﺎﺓ ﺃﺣﺪﻫﻤﺎ ﻻ ﻳﺼﺢ ﺫﺑﺤﻪ ﻟﻜﻮﻧﻪ ‬ ‫ﺃﻗﻠﻔﺎ)‪ (١‬ﺃﻭ‬ ‫ﻣﺸﺮﻛﺎ ﺃﻭ ﻛﺘﺎﺑﻴﺎ ﺣﺮﺑ ‪‬ﻴﺎ ﺃﻭ ﻣﺠﻮﺳ ‪‬ﻴﺎ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ؛ ﻓﺴﺪﺕ‪.‬‬ ‫‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺫﺑﺢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻐﺼﺐ‪ ،‬ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﺠﻬﺔ ﺍﻟﺠﺎﺋﺰﺓ ﻟﻪ‪،‬‬ ‫ﻟﻜﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﺫﺑﻴﺤﺔ ﺍﻟﻐﺎﺻﺐ)‪.(٢‬‬ ‫‪ ٤٧٨‬إذا  ‪ n%‬ا)‪ )c E‬ا ‪:‬‬ ‫ ﺇﻥ ﺗﺒ ‪‬ﻴﻦ ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﺑﻤﺎ ﺃﺣﺪﺛﺖ ﺑﺎﺿﻄﺮﺍﺑﻬﺎ ﻓﺴﺪﺕ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻫﺎﺷﻢ‪ :‬ﺇﻥ ﺟﺮﺣﺖ ﻧﻔﺴﻬﺎ ﻓﻼ ﺃﺣﺐ ﺃﻛﻠﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﺫﺑﺤﻬﺎ‪ ،‬ﺛﻢ ﺭﻣﺎﻫﺎ ﺑﻌﻨﻒ‪ ،‬ﻭﻭﻗﻮﻉ ﻣﻌﻴﻦ ﻟﻤﻮﺗﻬﺎ؛ ﻻ ﺗﺆﻛﻞ‪.‬‬ ‫ﻭﺇﻥ ﺗﺮﺩﺕ ﻓﻲ ﻣﺎﺀ ﺃﻭ ﻣﻦ ﻋﺎﻝﺑﻌﺪ ﺫﺑﺢ ﺑﻤﺎ ﻳﻤﻮﺕ ﺑﻪ ﻣﺜﻠﻬﺎ ﻋﺎﺩﺓ ﻓﺴﺪﺕ‪ ،‬ﻛﻤﻦ‬ ‫ﺫﺑﺢ ﺷﺎﺓ ﻓﻮﻕ ﺳﻄﺢ ﺍﻟﺒﻴﺖ ﺛﻢ ﻭﻗﻌﺖ ﻣﻦ ﻓﻮﻗﻪ ﻗﺒﻞ ﺃﻥ ﺗﻤﻮﺕ ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﺃﻛﻠﻬﺎ)‪.(٣‬‬ ‫ﻭﺃﻣﺎ ﺑﻤﺎ ﻻ ﻳﻤﻮﺕ ﺑﻪ ﻣﺜﻠﻬﺎ ﻓﻴﺠﻮﺯ ﺇﻋﺎﺩﺓ ﺫﺑﺤﻬﺎ ﺑﻌﺪ ﺍﻟﺘﺮﺩﻱ ﺇﺫﺍ ﺃﺩﺭﻛﺖ‬ ‫ﺣﻴﺎﺗﻬﺎ ﻭﺗﺤﺮﻛﺖ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﺷﺎﺓ ﻓﻲ ﻣﺎﺀ ﺟﺎﺭ ﻓﺄﺧﺮﺟﺖ‬ ‫ﻣﻨﻪ ﺣﻴﺔ)‪.(٤‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﻋﺎﺩﺓ ﺫﺑﺤﻬﺎ ﺑﻌﺪ ﺍﻟﺘﺮﺩﻱ ﺇﺫﺍ ﺃﺩﺭﻛﺖ ﺣﻴﺎﺗﻬﺎ ﺗﺤﺮﻛﺖ ﺃﻭ ﻟﻢ‬ ‫ﺗﺘﺤﺮﻙ‪.‬‬ ‫)‪ (١‬ﺍﻷﻗ ﻠﻒ‪ :‬ﺍﻟﺬﻱ ﻟﻢ ﻳﺨ ﺘﻦ‪ .‬ﻣﻌﺠﻢ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ ]‪.[٢٦٦/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥١ ،٤٤٩/٤‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦٨‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٤٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪338‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﺃﻋﻴﺪ ﺫﺑﺤﻬﺎ ﺣﻠ‪‬ﺖ ﺇﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﺗﺘﺤﺮﻙ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻓﺴﺪﺕ ﺑﺘﺮﺩ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻣﻨﻬﺎ ﻻ ﻣﻦ‬ ‫ﻏﻴﺮﻫﺎ؛ ﻷﻧﻪ ﺍﻟﺴﺒﺐ ﻓﻴﻬﺎ ﺇﺫ ﺫﺑﺤﻬﺎ ﺣﻴﺚ ﻳﺘﻬﻴﺄ ﻟﻬﺎ ﺍﻟﺘﺮﺩﻱ‪ ،‬ﺑﺨﻼﻑ ﺿﺮﺑﻬﺎ‬ ‫ﺭﺃﺳﻬﺎ‪ ،‬ﺃﻭ ﺧﺮﻗﻬﺎ ﺑﻄﻨﻬﺎ ﺑﻘﺮﻧﻬﺎ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻤﻨﻬﺎ ﺑﻼ ﺳﺒﺐ ﻏﻴﺮ ﺫﺑﺤﻪ ﻟﻬﺎ ﻓﻠﻢ‬ ‫ﺗﻔﺴﺪ ﺑﺬﻟﻚ)‪.(١‬‬ ‫‪1"C *7 ٤٧٩‬ط |  ‪ !$‬ر);‪:‬‬ ‫ﺇﻥ ﺭﻣﻲ ﻃﺎﺋﺮ ﻓﻲ ﻋﺎﻝ ﻭﺳﻘﻂ ﻏﻴﺮ ﻧﺎﺷﺮ ﻓﺴﺪ؛ ﻟﺘﺒﺎﺩﺭ ﺃﻧﻪ ﺑﻘﻴﺖ ﻓﻴﻪ ﺣﻴﺎﺓ‬ ‫ﻭﺯﺍﻟﺖ ﺑﻮﻗﻮﻋﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺒﺐ؛ ﺇﺫ ﺭﻣﺎﻩ ﻓﻲ ﻋﺎﻝ‪ ،‬ﻓﻠﻮ ﺭﻣﺎﻩ ﻓﻲ ﻏﻴﺮ‬ ‫ﻋﺎﻝ ﺛﻢ ﻃﺎﺭ ﺇﻟﻰ ﻋﺎﻝ ﻓﺴﻘﻂ ﻟﻢ ﻳﻔﺴﺪ‪ ،‬ﻭﻟﻮ ﺭﻣﺎﻩ ﺣﻴﺚ ﻻ ﻳﺘﻮﻫﻢ ﺳﻘﻮﻃﻪ ﻭﺗﺮﺩﻳﻪ‬ ‫ﻟﺒﻌﺪ ﺍﻟﻤﺴﺎﻓﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻬﻮﺓ ﻓﺎﺟﺘﻬﺪ ﺣﺘﻰ ﻭﺻﻠﻬﺎ ﻭﺗﺮﺩﻯ ﻟﻢ ﻳﻔﺴﺪ‪.‬‬ ‫ﻧﺎﺷﺮﺍ ﺟﻨﺎﺣﻴﻪ ﻓﻴﺠﻮﺯ ﺃﻛﻠﻪ؛ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻻ ﻳﻀﺮﻩ ﺍﻟﻮﻗﻮﻉ‬ ‫‬‫ﻭﺇﻥ ﺭﻣﺎﻩ ﻓﺴﻘﻂ‬ ‫ﻗﺎﺑﻀﺎ؛ ﻷﻥ ﺫﻟﻚ ﻣﻨﻪ‬ ‫‬‫ﺑﺎﻷﺭﺽ ﻟﺘﻤﺎﺳﻜﻪ ﺣﺘﻰ ﻭﺻﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻞ ﻭﻟﻮ ﺳﻘﻂ‬ ‫ﻻ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬ ‫ﺳﺎﻟﻤﺎ‬ ‫‬‫ﻭﺇﺫﺍ ﺳﻘﻂ ﻃﺎﺋﺮ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻛﻠﻪ؛ ﻷﻧﻪ ﻻ ﻳﻀﺮﻩ ﺍﻟﻤﺎﺀ؛ ﻷﻧﻪ ﻳﺨﺮﺝ‬ ‫ﻏﻴﺮ ﻓﺎﺳﺪ ﺍﻟﺮﻳﺶ‪ ،‬ﻭﻫﺬﺍ ﻣﺸﺎﻫﺪ ﻓﻲ ﺑﻼﺩﻧﺎ ﻫﺬﻩ‪ ،‬ﻭﻻ ﻳﺆﻛﻞ ﻃﻴﺮ ﺍﻟﻤﺎﺀ ﺑﻼ ﺫﻛﺎﺓ)‪.(٢‬‬ ‫‪7 ٤٨٠‬* ا)‪ E‬إذا ‪$ n d‬! ا و* ‪>7 iz‬‪ 3‬ور!‪*v 4‬‬ ‫ذ‪: ) V v i‬‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺗﻤﻮﺕ ﺑﺎﻟﺬﺑﺢ ﺍﻷﻭﻝ ﻓﺴﺪﺕ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻤﻮﺕ ﺃﻭ ﻻ؛ ﺟﺎﺯ‬ ‫ﺍﻟﺬﺑﺢ ﺍﻟﺜﺎﻧﻲ ﻭﺣﻠ‪‬ﺖ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﺑﺢ ﺍﻟﺬﻱ ﻻ ﺗﻤﻮﺕ ﺑﻪ ﻏﻴﺮ ﻣﻌﺘﺒﺮ‪ ،‬ﻓﻜﺄﻧﻪ ﻏﻴﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٣ ،٤٥٢/٤‬‬ ‫‪339‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ﺫﺑﺢ‪ ،‬ﻓﻼ ﺗﺤﺮﻡ ﺑﺬﺑﺢ ﺁﺧﺮ ﺃﻭ ﺑﻨﺤﺮ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻤﻮﺕ ﺑﻪ؛ ﻭﺃﻥ‬ ‫ﻻ ﻳﺠﻮﺯ ﺫﺑﺢ ﺃﻭ ﻧﺤﺮ ﺁﺧﺮ ﺑﻌﺪﻩ)‪.(١‬‬ ‫‪ u/ ٤٨١‬ا)‪ E‬ﻻ‪ >-‬ر ‪: i%1‬‬ ‫ ﺇﻥ ﻋﺾ ﺍﻟﺬﺍﺑﺢ ﺑﻴﺪﻩ ﺃﻭ ﺑﺄﺳﻨﺎﻧﻪ ﺃﻭ ﺑﻐﻴﺮﻫﻤﺎ ﺫﻧﺒﻬﺎ ﺑﺸﺪﺓ ﺑﻘﺼﺪ ﺍﺧﺘﺒﺎﺭ‬ ‫ﻣﻮﺗﻬﺎ ﻓﺘﺤﺮﻛﺖ ﺛﻢ ﻣﺎﺗﺖ ﺣﺮﻣﺖ ﺇﻥ ﺃﻋﺎﻥ ﻋﻠﻰ ﻣﻮﺗﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺇﻋﺎﻧﺘﻬﺎ ﻋﻠﻰ ﻣﻮﺗﻬﺎ ﻣﻔﺴﺪ ﻟﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻻ ﺗﻤﻮﺕ ﺑﻪ ﻟﻮ ﻛﺎﻧﺖ ﺣﻴﺔ‪.‬‬ ‫ ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺃﻧﻬﺎ ﺗﻜﺮﻩ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﻌﻴﻦ ﻟﻘﺘﻠﻬﺎ ﻓﻼ‬ ‫ﺑﺄﺱ ﺑﺄﻛﻠﻬﺎ)‪.(٢‬‬ ‫ﺫﻧﺒﺎ ﻻ ﺃﺣﺐ ﻟﻪ ﺃﻛﻠﻬﺎ)‪.(٣‬‬ ‫ﺷﻌﺮﺍ ﺃﻭ ﺷﻖ ‬ ‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﻣﻦ ﻧﺘﻒ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﻜﻞ ﻣﻌﻴﻦ ﻋﻠﻰ ﻗﺘﻠﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻻ ﺗﻤﻮﺕ ﺑﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻨﻬﺎ‪.‬‬ ‫ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺇﻥ ﺷﻖ ﺫﻧﺒﻬﺎ ﻓﻬﻲ ﺣﺮﺍﻡ ﻛﺎﻟﻤﻴﺘﺔ ﺇﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪ‬ ‫ﺍﻟﺸﻖ)‪.(٤‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺃﻧﻪ ﺇﻥ ﻇﻦ ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﻓﺸﻖ ﺫﻧﺒﻬﺎ ﻭﻫﻲ ﻟﻢ ﺗﻤﺖ ﺃﻋﺎﺩ ﺫﺑﺤﻬﺎ‬ ‫ﻣﻦ ﺃﺳﻔﻞ ﻭﺫﻛﺮ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪ ﺍﻷﺧﻴﺮ ﺃﻛﻠﺖ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﺉ ﺃﻥ ﻳﺠﺮﻱ ﺍﻟﻤﺪﻳﺔ ﻓﻲ ﺍﻟﻤﺤﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﺬﺑﺢ ﻣﺎ ﺃﺩﺭﻛﺖ‬ ‫ﻭﺗﺆﻛﻞ ﺇﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻋﻨﺪﻱ)‪.(٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٥/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٧٢‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦٨‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪ ،[٥٧٤‬ﻭﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٧٥٨ /٣‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٧/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪340‬‬ ‫‪ *7 ٤٨٢‬ا ‪ 3‬إذا و‪  *v B † (B d‬ت‪:‬‬ ‫ ﺇﻥ ﻭﻗﻊ ﺟﻤﻞ ﺃﻭ ﻏﻴﺮﻩ ﻓﻲ ﺑﺌﺮ ﺿﻴﻖ‪ ،‬ﻓﻨﺤﺮ ﻋﻠﻰ ﺫﻟﻚ ﺛﻢ ﻣﺎﺕ؛ ﻓﺈﻥ ﺍﻋﺘﻴﺪ‬ ‫ﺃﻭ ﻇﻦ ﻣﻮﺗﻪ ﻣﺜﻠﻪ ﺑﻤﺜﻞ ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﻭﻟﻮ ﻟﻢ ﻳﻨﺤﺮ ﺣﺮﻡ‪ ،‬ﻭﺇﻻ ﺃﻛﻞ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ‬ ‫ﻗﻮﻝ ﻣﺨﺎﻟﻒ ﻟﻤﺎ ﻣﺮ ﻣﻦ ﺃﻧﻪ ﻳﺬﻛﻴﻪ ﻓﻲ ﺃﻱ ﻣﻮﺿﻊ ﺃﻣﻜﻨﻪ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻣﺮ‬ ‫ﻻ ﺿﻴﻖ ﻓﻴﻪ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﺣﻼﻝ؛ ﻷﻧﻪ ﻣﺎﺕ ﺑﺎﻟﺬﻛﺎﺓ ﻻ ﺑﺬﻟﻚ‪ ،‬ﺇﻧﻤﺎ ﺫﻟﻚ ﻛﺴﺎﺋﺮ ﺍﻟﻌﻘﺮ‬ ‫ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺍﻟﺬﻛﺎﺓ ﻻ ﺗﺤﺮﻡ ﺑﻪ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﺳﻮﺍﺀ ﺍﻋﺘﻴﺪ ﻣﻮﺕ ﻣﺜﻠﻪ ﺑﻪ ﺃﻡ ﻻ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ ﺗﻌﺎﻟﻰﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻤﺘﺮﺩﻳﺔ ﻭﻏﻴﺮﻫﺎ‪] ﴾ 5 4 3 ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.(١)[٣ :‬‬ ‫‪ *7 ٤٨٣‬ا ‪ 3‬إذا ‪ V‬و"( ‪ (B‬ه ‪:!!7‬‬ ‫ﺇﻥ ﺍﻧﻜﺴﺮ ﻓﻴﻪ ﺍﻟﺤﺪﻳﺪ ﺣﺮﻡ‪ ،‬ﻭﻓﻴﻪ ﺗﺮﺧﻴﺺ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ‪:‬‬ ‫ﺃﻥ ﺑﻘﺎﺀ ﺍﻟﺤﺪﻳﺪ ﻓﻴﻪ ﻣﺆﻟﻢ ﻣﻌﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻮﺕ ﺑﻼ ﻗﺎﺗﻞ‪ ،‬ﻓﻠﻮ ﺩﺧﻠﻪ ﻭﻟﻮ ﺣﺠﺮ‬ ‫ﻭﻫﻮ ﺣﻲ ﻟﺨﻴﻒ ﻋﻠﻴﻪ ﺍﻟﻤﻮﺕ ﺇﺫﺍ ﺑﻘﻲ ﻓﻲ ﺩﺍﺧﻠﻪ‪ ،‬ﻓﻜﻴﻒ ﻓﻲ ﺟﺎﻧﺐ ﻗﻠﺒﻪ ﻭﻧﺤﻮﻩ‬ ‫ﻣﻦ ﺍﻟﻤﻘﺎﺗﻞ؟! ﻭﻭﺟﻪ ﺍﻟﺘﺮﺧﻴﺺ‪ :‬ﺃﻥ ﺫﻟﻚ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﺬﻛﺎﺓ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻬﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺬﻛﺎﺓ ﺍﻟﺘﻲ ﺗﻤﻮﺕ ﺑﻬﺎ ﻗﺪ ﺳﺒﻘﺖ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ *7 ٤٨٤‬إ‪ /‬دة ا وإ‪ /‬دة ا ‪:‬‬ ‫ﺇﻥ ﻧﺤﺮ ﻣﺎ ﺃﺻﻠﻪ ﺍﻟﻨﺤﺮ‪ ،‬ﺛﻢ ﺃﻋﻴﺪ ﺍﻟﻨﺤﺮ‪ ،‬ﺃﻭ ﺫﺑﺢ ﻓﻲ ﺍﻟﻠﺒﺔ‪ ،‬ﺛﻢ ﻓﻲ ﺍﻟﺤﻨﺠﺮﺓ‪،‬‬ ‫ﺃﻭ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﻭ ﺃﻋﻴﺪ ﺫﺑﺢ ﻣﺎ ﻳﺬﺑﺢ‪ ،‬ﺃﻭ ﻧﺤﺮ ﺛﻢ ﺃﻋﻴﺪ ﺍﻟﻨﺤﺮ؛ ﺣﺮﻡ ﺇﻥ ﻛﺎﻥ‬ ‫ﻳﻤﻮﺕ ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻓﻴﻪ ﺭﺧﺼﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٨/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٥٨/٤‬‬ ‫‪341‬‬‫ﺍﻟﺬﺑﺢ‬ ‫‪ *7 ٤٨٥‬ا"‪ ` Z‬ا)‪: i%1 3>d E‬‬ ‫ ﻳﺤﺮﻡ ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﺬﺑﻴﺤﺔ ﻗﺒﻞ ﺇﺑﺮﺍﺀ‪ ،‬ﻭﻻ ﻳﺆﻛﻞ ﻣﺎ ﻗﻄﻊ ﻣﻨﻬﺎ‪،‬‬ ‫ ﻭﺟﺎﺯ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻓﻴﻪ ﺧﻼﻑ‪ ،‬ﻭﺍﻷﻇﻬﺮ ﺗﺤﺮﻳﻤﻪ؛ ﻷﻥ ﺍﻟﻘﻄﻊ ﻣﻨﻬﺎ ﻗﺒﻞ‬ ‫ﺍﻟﻤﻮﺕ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻓﻲ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻤﻮﺕ ﺧﻼﻑ‪:‬‬ ‫ ﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﻪ ﺍﻟﺬﺑﻴﺤﺔ‪.‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻄﻊ ﻣﻤﺎ ﻳﻘﺘﻠﻬﺎ ﻟﻮ ﻟﻢ ﺗﺬﺑﺢ‪ ،‬ﻓﻴﻨﺒﻐﻲ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‪ ،‬ﻭﻻ ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﺒﺎﻗﻲ؛ ‬ ‫ﺃﺧﺬﺍ ﻣﻨﻬﻢ ﺑﻤﻔﻬﻮﻡ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺑﻬﻴﻤﺔ ﻭﻫﻲ ﺣﻴﺔ ﻓﻬﻮ‬ ‫ﻣﻴﺘﺔ«)‪ ،(١‬ﻓﻤﻔﻬﻮﻣﻪ ﺃﻥ ﻣﺎ ﻟﻢ ﻳﻘﻄﻊ ﺣﻼﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺪﻳﺚ ﻳﺸﻤﻞ ﺍﻟﺒﻬﻴﻤﺔ ﺍﻟﺘﻲ ﻛﺎﻥ‬ ‫ﺍﻟﻘﻄﻊ ﻣﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻭﻗﺒﻞ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﺍﻟﺘﻲ ﻛﺎﻥ ﺍﻟﻘﻄﻊ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﺬﺑﺢ ﺇﻥ ﺫﺑﺢ‬ ‫ﻭﻗﻄﻊ ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻬﺎ ﻗﺪ ﻣﺎﺗﺖ ﻓﻠﻢ ﺗﻤﺖ؛ ﻓﺘﺬﺑﺢ ﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ‪،‬‬ ‫ﻓﺈﻥ ﺗﺤﺮﻛﺖ ﺑﻌﺪ ﺫﺑﺤﻬﺎ ﺍﻟﺜﺎﻧﻲ ﺗﺆﻛﻞ)‪.(٢‬‬ ‫‪ Zd ٤٨٦‬رأس ا>‪ 3>d E)i‬ذ‪: i‬‬ ‫ ﺟﺎﺀ ﻓﻲ ﺍﻷﺛﺮ ﺃﻥ ﻣﻦ ﺿﺮﺏ ﺷﺎﺓ ﺃﻭ ﺑﻘﺮﺓ ﺑﺴﻴﻒ ﺃﻭ ﺑﻤﺪﻳﺔ ﻓﺄﺑﺎﻥ ﺭﺃﺳﻬﺎ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺬﺑﺤﻬﺎ؛ ﻓﻼ ﺑﺄﺱ ﺑﺄﻛﻠﻬﺎ ﺩﻭﻥ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﺎﻥ ﻫﻮ ﻭﻣﺆﺧﺮﻫﺎ ﻭﺑﻘﻲ‬ ‫ﻭﺳﻄﻬﺎ ﻣﻊ ﻣﺤ ‪‬ﻞ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ؛ ﺫﺑﺢ ﻭﺃﻛﻞ ﺇﻥ ﺗﺤﺮﻙ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﻻ ﻳﺆﻛﻞ‬ ‫ﻣﺎ ﺑﺎﻥ ﻣﻨﻬﺎ ﻣﻦ ﺫﻟﻚ ﻭﻟﻮ ﺃﻛﺜﺮﻫﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺿﺮﺑﻬﺎ ﺑﺬﻟﻚ ﻏﻴﺮ ﻣﺮﻳﺪ ﻟﻠﺬﺑﺢ ﻓﻼ ﺗﺆﻛﻞ ﺇﻻ ﺇﻥ ﺃﺩﺭﻙ ﻧﺤﺮﻫﺎ ﺃﻭ‬ ‫ﺫﺑﺤﻬﺎ ﺇﻥ ﺑﻘﻲ ﺍﻟﻤﻨﺤﺮ ﺃﻭ ﺍﻟﻤﺬﺑﺢ ﺇﻟﻰ ﺍﻟﺠﺴﺪ‪ ،‬ﻭﻻ ﻳﺆﻛﻞ ﺍﻟﺮﺃﺱ ﺇﻻ ﺇﻥ ﺃﺭﻳﺪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺻﻴﺪﻗﻄﻊ ﻣﻨﻪ ﻗﻄﻌﺔ‪ ،‬ﺡ)‪ ،(٢٨٥٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ‬ ‫ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺤﻲ ﻓﻬﻮ ﻣﻴﺖ‪ ،‬ﺡ)‪ ،(١٤٨٠‬ﻭﻗﺎﻝ‪» :‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪،‬‬ ‫ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪342‬‬ ‫‬ ‫ﻣﺘﺼﻼ ﺑﺎﻟﺮﺃﺱ ﺫﻛﻰ‬ ‫ﺫﺑﺤﻬﺎ ﻭﻟﻢ ﻳﺘﻌﻤﺪ ﻓﺼﻞ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﺾ ﻣﺬﺑﺢ ‬ ‫ﺃﻳﻀﺎ ﺃﻛﻞ)‪.(١‬‬ ‫ﺍﻟﺮﺃﺱ ﻭﺃﻛﻞ‪ ،‬ﻭﺇﻥ ﺫﻛﻰ ﺍﻟﺠﺴﺪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻨﺤﺮ ﺍﻟﻤﺘﺼﻞ ﺑﻪ ‬ ‫‪ ٤٨٧‬ذ ة ا )`‪:‬‬ ‫ﻻ ﻳﺤﺘﺎﺝ ﺍﻟﺠﻨﻴﻦ ﺇﻟﻰ ﺫﻛﺎﺓ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻓﺬﻛﺎﺗﻪ ﺫﻛﺎﺓ ﺃﻣﻪ ﺇﻥ ﻛﺎﻧﺖ ﺧﻠﻘﺘﻪ‬ ‫ﻣﻜﺘﻤﻠﺔ‪ ،‬ﻭﻋﻼﻣﺘﻪ‪ :‬ﻭﺟﻮﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺗﻤﺎﻡ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺮﻁ ﺑﻌﺾ‬ ‫ﺍﻟﻌﻤﺎﻧﻴﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻌﺮ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺠﺴﺪ ﺣﺘﻰ ﻳﺆﻛﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺑﻌﺾ‬ ‫‬ ‫ﺟﺴﺪﻩ ﻓﻼ ﻳﺆﻛﻞ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻟﻢ ﺗﺘﻢ ﺧﻠﻘﺘﻪ؛ ﺑﺄﻥ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻟﺸﻌﺮ ﻓﻼ ﺗﻌﻤﻞ ﻓﻴﻪ ﺫﻛﺎﺓ ﺃﻣﻪ؛ ﻷﻧﻪ‬ ‫ﻟﻴﺲ ﺑﺤﻲ‪ ،‬ﻓﻼ ﻳﺆﻛﻞ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﺗﺎﻡ ﺍﻟﺨﻠﻘﺔ ﻭﻻ ﺷﻌﺮ ﻓﻴﻪ ﻓﺨﻠﻘﺘﻪ ﻏﻴﺮ ﺗﺎﻣﺔ‪،‬‬ ‫ﺑﻘﻲ ﻣﻨﻬﺎ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻭﻟﻮ ﻭﺟﺪ ﻟﻜﺎﻥ ﺍﻟﺸﻌﺮ‪.‬‬ ‫ﻭﻣﻦ ﻋﻼﻣﺔ ﺍﻛﺘﻤﺎﻝ ﺍﻟﺨﻠﻘﺔ‪ :‬ﺍﻟﺤﺮﻛﺔ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ ﺑﻌﺪ ﺫﺑﺤﻬﺎ ﺃﻭ ﻧﺤﺮﻫﺎ‪،‬‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ؛‬ ‫ ﻓﺈﻥ ﻣﻦ ﺫﺑﺢ ﺷﺎﺓ ﻭﺑﻬﺎ ﻭﻟﺪ؛ ﺃﻛﻞ ﺇﻥ ﺗﺤﺮﻙ ﻓﻲ ﺑﻄﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﺇﻥ ﻳﻜﻦ‬ ‫ﻣﺘﺤﺮﻛﺎ ﺑﻼ ﺷﻌﺮ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ‪،‬‬ ‫‬‫ﻓﻴﻪ ﺍﻟﺸﻌﺮ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺣ ‪‬ﻴﺎ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﺗﺤﺮﻙ‬ ‫ﻭﺗﻜﻔﻲ ﻓﻴﻪ ﺫﻛﺎﺓ ﺃﻣﻪ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ٬‬‬ ‫ﺍﻟﺬﺑﻴﺤﺔ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﻳﺘﻀﺢ ﺃﻥ ﺣﺪﻳﺚ‪» :‬ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ ﺫﻛﺎﺓ ﺃﻣﻪ«)‪ (٢‬ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٦١ ،٤٦٠/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ]‪ ،[٤٤٢/١٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ‪،‬‬ ‫ﺡ)‪ ،(٢٨٢٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﺡ)‪ ،(١٤٧٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﺑﺎﺏ ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ ﺫﻛﺎﺓ ﺃﻣﻪ‪ ،‬ﺡ)‪ ،(٣١٩٩‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ«‪.‬‬ ‫‪343‬‬‫ﺍﻟﺬﺑﺢ‬ ‫ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺍﻟﺤﺮﻛﺔ ﺑﻌﺪ ﺫﺑﺢ ﺃﻣﻪ؛ ﻷﻧﻪ ﻛﺒﻀﻌﺔ ﻣﻨﻬﺎ؛ ﺃﻱ‪ :‬ﻗﻄﻌﺔ‬ ‫ﻣﻨﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﺗﻤﺖ ﺧﻠﻘﺘﻪ ﺃﻡ ﻟﻢ ﺗﺘﻢ‪ ،‬ﻛﺎﻧﺖ ﻓﻴﻪ ﺍﻟﺤﻴﺎﺓ ﺃﻡ ﻟﻢ‬ ‫ﺗﻜﻦ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺸﻌﺮ ﺃﻡ ﻟﻢ ﻳﻜﻦ‪ ،‬ﺗﺤﺮﻙ ﺃﻡ ﻟﻢ ﻳﺘﺤﺮﻙ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﻠﻪ ﻻ ﻳﺠﻮﺯ ﺣﺘﻰ ﻳﺨﺮﺝ ﺣ ‪‬ﻴﺎ ﻭﻳﺬﻛﻲ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺛﺒﻮﺕ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﻳﺒﻄﻞ ﻣﻌﻨﻰ ﻣﺎ ﻗﻴﻞ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺇﻥ ﺫﻛﺎﺗﻪ ﺫﻛﺎﺓ ﺃﻣﻪ«؛ ﻷﻧﻪ ﺿﺪ ﻟﺘﻠﻚ‬ ‫ﺍﻷﻗﺎﻭﻳﻞ ﻛﻠﻬﺎ)‪.(١‬‬ ‫‪ *7 ٤٨٨‬ذ ة ا )` ‪- !$‬و‪ 7 ;2‬ﷰ) ‪:‬‬ ‫ﻣﻦ ﺷﻖ ﺑﻄﻦ ﺷﺎﺓ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻇﺎ ‪‬ﻧﺎ ﻣﻮﺗﻬﺎ ﻓﻨﺰﻉ ‬ ‫ﻭﻟﺪﺍ ﺣ ‪‬ﻴﺎ ﺻﺢ ﺫﺑﺤﻪ‪ ،‬ﻭﺟﺎﺯ‬ ‫ﺃﻛﻠﻪ‪ ،‬ﻭﺣﺮﻣﺖ ﺃﻣﻪ؛ ﻟﻈﻬﻮﺭ ﺃﻧﻬﺎ ﺣﻴﺔ ﻋﻨﺪ ﺷﻖ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﻮﺟﺪ ﻭﻟﺪﻫﺎ ﺣ ‪‬ﻴﺎ‪،‬‬ ‫ﻭﻟﻤﺎ ﻭﺟﺪ ﺣ ‪‬ﻴﺎ ﻋﻠﻢ ﺃﻧﻪ ﺷﻖ ﺑﻄﻨﻬﺎ ﻭﻫﻲ ﺣﻴﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻮﺕ ﺑﺎﻟﺬﺑﺢ ﻭﺍﻟﺸﻖ‬ ‫ﻻ ﺑﺎﻟﺬﺑﺢ ﻭﺣﺪﻩ‪ ،‬ﻓﺘﺤﺮﻡ‪.‬‬ ‫ﻭﺇﻥ ﺃﺧﺮﺝ ﺍﻟﺠﻨﻴﻦ ﺣ ‪‬ﻴﺎ ﻭﺑﺎﺩﺭﻩ ﺍﻟﻤﻮﺕ ﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺫﺑﺤﻪ ﻓﻼ ﻳﺤﻞ‪ ،‬ﻭﺃﺟﺎﺯﺗﻪ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﻣﺸﺒﻬﻴﻦ ﻟﻪ ﺑﻤﺎ ﺃﻧﻔﺬﺕ ﻣﻘﺎﺗﻠﻪ ﺑﺎﻟﺼﻴﺪ ﺇﻥ ﺫﺑﺤﺖ ﺃﻣﻪ ﺃﻭ ﻧﺤﺮﺕ‪.‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪ [٥٧٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٤٧٣/٤‬‬ ‫‪344‬‬ ‫‪Q‬وط ا ة‬ ‫‪U ٤٨٩‬ط ‪ (B‬ا ‪!/‬ة ‪Q‬وط‪: i ،‬‬ ‫‪ ٤٩٠‬ا‪:E)L‬‬ ‫)‪(١‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺫﻛﺮ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ‬ ‫‪ ٤٩١‬ا)‪:E‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺃﻥ ﻳﻨﻮﻱ ﺑﻘﺘﻞ ﺍﻟﺤﻴﻮﺍﻥ ﺃﻭ ﺗﺤﻠﻴﻠﻪ ﻟﻸﻛﻞ ﻭﺍﻻﻧﺘﻔﺎﻉ ﻋﻠﻰ‬ ‫ﻭﺃﻳﻀﺎ ﻳﻨﻮﻱ ﺃﻥ ﺍﻟﺬﻛﺎﺓ ﻋﺒﺎﺩﺓ ﻳﺘﻘﺮﺏ ﺑﻬﺎ ﺇﻟﻰ ﺍﷲ)‪.(٢‬‬ ‫‬‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬ ‫‪ ٤٩٢‬ا‪ >"C‬ل ا">'‪:E‬‬ ‫ﺍﻟﺴﻨﺔ‪،‬‬ ‫ﻭﻫﻮ ﻣﻨﺪﻭﺏ‪ ،‬ﻭﻻ ﻳﺤﺮﻡ ﻣﺎ ﺫﺑﺢ ﻟﻐﻴﺮ ﺍﻟﻘﺒﻠﺔ ﺇﻥ ﻟﻢ ﻳﻌﺘﻘﺪ ﺧﻼﻑ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﻭﺇﻥ ﺫﺑﺢ ﺑﺸﻤﺎﻟﻪ ﻻ ﻟﻘﺼﺪ ﺍﻟﻤﺨﺎﻟﻔﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﺸﻬﻮﺭ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻁ‪ :‬ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ ﻋﺪﻡ ﺍﻟﺤﻜﻢ؛‬ ‫ ﻓﻠﻮ ﺫﺑﺢ ﺫﺍﺑﺢ ﺃﻭ ﻧﺤﺮ ﻧﺎﺣﺮ ﺑﻼ ﺗﺴﻤﻴﺔ ﺃﻭ ﺑﻼ ﻧﻴﺔ ﺃﻭ ﺑﺪﻭﻥ ﺍﺳﺘﻘﺒﺎﻝ ﻟﻢ‬ ‫ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺃﻧﻬﺎ ﺫﺑﻴﺤﺔ ﺷﺮﻋﻴﺔ ﺃﻭ ﻧﺤﻴﺮﺓ ﺷﺮﻋﻴﺔ‪ ،‬ﻓﻼ ﺗﺆﻛﻞ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٦٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٦٩/٤‬‬ ‫‪345‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫ ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﻫﻮ ﺃﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﺑﻌﺪﻡ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺃﻭ ﺑﻌﺪﻡ ﺍﻟﻨﻴﺔ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﻣﻦ ﺷﺮﻁ ﺍﻟﺬﻛﺎﺓ ﺍﻟﺘﺎﻣﺔ؛ ﻣﺜﻞ »ﻻ ﺻﻼﺓ ﻟﺠﺎﺭ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ«)‪.(٢)(١‬‬ ‫ﺃﻣﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺬﻛﺮ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﻳﺬﺑﺢ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻘﺪﺭ ﺍﻟﻤﺠﺰﺉ ﻣﻦ ﺍﻟﺬﻛﺮ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺬﺑﺢ ﺃﻭ ﺍﻟﻨﺤﺮ ﻟﻜﻦ ﻟﻢ ﻳﺘﻢ ﺍﻟﻘﺪﺭ ﺇﻻ ﻭﻗﺪ‬ ‫ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﻛﻠﻪ ﺃﻭ ﺃﻧﻔﺬﻩ ﻓﻼ ﺗﺤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ ﺇﺫﺍ ﺃﺩﺭﻙ ﺍﻟﺬﻛﺮ ﺑﻌﺾ ﺃﻋﻀﺎﺀ‬ ‫ﺍﻟﺬﻛﺎﺓ)‪.(٣‬‬ ‫‪ *7 ٤٩٣‬أ‪ 3‬وك ا‪:E)L‬‬ ‫ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺬﺑﺎﺋﺢ ﻫﻮ ﻣﺘﺮﻭﻙ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻵﺗﻴﺔ‪:‬‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻧﺴﻴﺎﻧ ﺎ‪ ،‬ﻣﻦ ﻣﻮﺣﺪ ﺃﻭ ﻣﺸﺮﻙ‪.‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﺗﺮﻛﺖ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬‬ ‫ﻋﻤﺪﺍ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺮﻛﺖ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻴﻪ ‬ ‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺫﺑﺤﻪ ﻣﺸﺮﻙ ﻟﺼﻨﻢ ﻻ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﻓﺼﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻋﺘﺒﺮ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ‪U T S R Q P ﴿ : 4‬‬ ‫‪] ﴾ Y X W V‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٢١ :‬ﻭﻫﻮ ﺍﻟﻌﻤﻮﻡ‪.‬‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺭﺧﺺ ﻟﻠﻨﺎﺳﻲ ﻧﺴﻴﺎﻧﻪ ﻛﻤﺎ ﻳﺮﺧﺺ ﻟﻪ ﻓﻲ ﻋﺪﻡ‬ ‫ﻓﺴﺎﺩ ﺻﻼﺗﻪ ﺑﻔﻌﻠﻪ ﺃﺷﻴﺎﺀ ﺑﻼ ﻋﻤﺪ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺤﺎﻛﻢ ]‪ ،[٣٧٣/١‬ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺤﺚ ﻟﺠﺎﺭ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﺇﻻ ﻣﻦ ﻋﺬﺭ‪ ،‬ﺡ)‪ ،(١٥٥٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ]‪ ،[٥٧/٣‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻲ ﺗﺮﻙ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺍﻟﺘﻠﺨﻴﺺ‬ ‫]‪» :[٧٧/٢‬ﻣﺸﻬﻮﺭ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺇﺳﻨﺎﺩ ﺛﺎﺑﺖ«‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٤٥٠/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧٠ ،٤٦٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪346‬‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻋﺘﺒﺮ ﺃﻥ ﺍﻵﻳﺔ ﺭﺩ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﻣﺎ ﻣﺎﺕ ﺑﺬﻛﺎﺓ ﻟﻠﺼﻨﻢ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺗﺄﻛﻠﻮﺍ ﻣﻤﺎ ﻟﻢ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﺫﻛﺮ‬ ‫ﻋﻠﻴﻪ ﺍﺳﻢ ﻏﻴﺮﻩ‪ ،‬ﻭﻧﻴﺔ ﻏﻴﺮﻩ ﺫﻛﺮ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪ ﴾ Y X ﴿ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻬﺎﺀ ﻋﺎﺋﺪﺓ ﺇﻟﻰ ﺍﻟﻤﺬﺑﻮﺡ ﺍﻟﻤﻌﺒﺮ‬ ‫ﻋﻨﻪ ﺑ »ﻣﺎ«؛ ﻷﻧﻪ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻤﺬﺑﻮﺡ ﺑﻼ ﺫﻛﺮ ﺭﺟﺲ‬ ‫ﻻ ﻳﺆﻛﻞ ﺳﻮﺍﺀ ﺗﻌﻤﺪ ﺗﺮﻙ ﺫﻛﺮﻩ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻋﺎﺋﺪﺓ ﺇﻟﻰ ﺃﻛﻞ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﻋﻠﻴﻪ ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑ ﴿ ‪﴾ Q‬؛ ﺃﻱ‪ :‬ﺃﻥ ﺍﻷﻛﻞ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻤﺎ ﻟﻢ ﻳﺬﻛﺮ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﷲ ﻟﻔﺴﻖ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﻟﻢ ﻳﺬﻛﺮ ‬ ‫‬ ‫ﻣﺪﻟﻮﻻ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪:‬‬‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺋﺪﺓ ﺇﻟﻰ ﺗﺮﻙ ﺍﻟﺬﻛﺮ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‬ ‫﴿ ‪ ،﴾ T S‬ﻓﺘﺆﻛﻞ ﺑﺘﺮﻛﻪ ﻧﺴﻴﺎ ﻧﺎ ﺃﻭ ﺧﻄﺄ؛ ﻷﻥ ﺗﺮﻛﻪ ﻛﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﻓﺴﻘﺎ؛ ﻟﻌﺪﻡ‬ ‫ﻋﻤﺪﺍ ﺣﺘﻰ ﻛﺎﻥ ﺃﻛﻠﻬﺎ ﻓﺴﻘﺎ)‪.(١‬‬ ‫ﻣﺮﺗﺒﺎ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﺘﺮﻙ ‬ ‫ﺍﻟﻌﻤﺪ‪ ،‬ﺃﻭ ﻋﺎﺋﺪﺓ ﻟﻸﻛﻞ ‬ ‫‪ ٤٩٤‬ا‪ )c E)L‬ا‪:E)$‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﻟﺒﺮﺑﺮﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺃﻓﻀﻞ ﻭﺃﺣﻖ ﻟﻤﻦ ﻳﻌﻠﻤﻬﺎ)‪.(٢‬‬ ‫‪ (B (  ٤٩٥‬ا‪:E)L‬‬ ‫ﺇﺫﺍ ﺣﺮﻙ ﺍﻟﺬﺍﺑﺢ ﻟﺴﺎﻧﻪ ﺑﺬﻛﺮ ﺍﷲ ﺃﺟﺰﺃﻩ ﻭﻟﻮ ﻟﻢ ﻳﺠﻬﺮ ﺑﺬﻟﻚ ﻭﺇﻥ ﺃﺳﺮ ﺫﻛﺮ‬ ‫ﺍﷲ ﻭﻛﺘﻢ ﻭﻟﻢ ﻳﺤﺮﻙ ﺑﻪ ﻟﺴﺎﻧﻪ‪ ،‬ﻓﻼ ﻳﺠﺰﻳﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺬﺍﺑﺢ ﺃﻭ ﺍﻟﻨﺎﺣﺮ‪ :‬ﺇﻧﻪ ﺳ ‪‬ﻤﻲ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺃﻭ ﻧﺤﻮﻫﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﺫﻟﻚ‬ ‫ﺇﻻ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺃﻛﻠﺖ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺗﺆﻛﻞ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧١ ،٤٧٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧١/٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٤٥١/٤ :‬‬ ‫‪347‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫‪ ; w"  ٤٩٦‬ا ‪ .'/‬ا)‪:E‬‬ ‫ﻭﺗﺠﺰﺉ ﺑﻜﻞ ﺫﻛﺮ ﷲ ﺗﻌﺎﻟﻰ؛ ﻣﺜﻞ‪» :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ«‪ ،‬ﻭﻣﺜﻞ‪:‬‬ ‫»ﺑﺴﻢ ﺍﷲ«‪ ،‬ﻭﻣﺜﻞ‪» :‬ﺑﺴﻢ ﺍﷲ‪ ،‬ﺍﷲ ﺃﻛﺒﺮ«‪ ،‬ﻭﻣﺜﻞ‪» :‬ﺍﻟﻠﻬﻢ ﻣﻨﻚ ﻭﺇﻟﻴﻚ«‪ ،‬ﻭﻣﺜﻞ‪:‬‬ ‫»ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ«‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ«‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺍﷲ«‪ ،‬ﺃﻭ‬ ‫»ﺍﻟﺮﺣﻤﻦ«‪ ،‬ﺃﻭ »ﺍﻟﻮﺩﻭﺩ«‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻝ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ« ﺃﻭ‬ ‫»ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻷﻋﻠﻰ«‪ ،‬ﺃﻭ »ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻜﺮﻳﻢ« ﺃﻭ »ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﺮﺣﻴﻢ«‪،‬‬ ‫ﻭﻟﻢ ﻳﻘﻞ‪» :‬ﺑﺴﻢ ﺍﷲ« ﻭﺃﺣﻀﺮ ﺍﻟﻨﻴﺔ ﻭﺃﺭﺍﺩ ﺫﻛﺮ ﺍﷲ ﺃﻛﻠﻬﺎ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻥ ﺃﺭﺳﻞ ﺍﻟﻘﻮﻝ‬ ‫‬ ‫ﺇﺭﺳﺎﻻ ﻓﻼ ﻳﺄﻛﻠﻬﺎ ﻫﻮ ﻭﻻ ﻏﻴﺮﻩ‪ .‬ﻭﻣﻌﻨﻰ ﺇﺭﺍﺩﺓ ﺫﻛﺮ ﺍﷲ ﺃﻥ ﻳﺮﻳﺪ ﺑﻤﺎ ﺫﻛﺮﻩ ﻣﻌﻨﻰ‬ ‫ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﻳﺴﺘﺤﻀﺮ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻚ‪» :‬ﺍﷲ«‪،‬‬ ‫ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ »ﺑﺴﻢ ﺍﷲ« ﻓﻲ ﺍﻵﻳﺔ ﻫﻮ ﻗﻮﻟﻚ‪» :‬ﺍﷲ«‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺬﺍﺕ‪،‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺍﻟﺬﺑﺢ)‪ ،(١‬ﻭﻭﺟﻪ ﻣﻦ ﺃﺟﺎﺯ‬ ‫ﻭﺗﺨﺼﻴﺺ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ؛ ﻷﻧﻪ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ‪‬‬ ‫ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺃﻥ ﺍﻵﻳﺔ ﻋﻤﺖ ﺑﻈﺎﻫﺮﻫﺎ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺋﻪ ﺗﻌﺎﻟﻰ؛ ﺇﺫ‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﺍﻹﺿﺎﻓﺔ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻟﻠﺒﻴﺎﻥ‪ ،‬ﺑﻞ ﻟﻠﻤﻐﺎﻳﺮﺓ‪ ،‬ﻭﺃﻥ ﻳﺮﺍﺩ ﺑﻤﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ‬ ‫ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻻ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﻤﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ‪،‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪] ﴾ G F E D C ﴿ : 4‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٠ :‬ﻭﻗﺎﻝ ‪: 4‬‬ ‫﴿ ‪] ﴾ f e d c b a `_ ^ ] \ [ Z‬ﺍﻹﺳﺮﺍﺀ‪،[١١٠ :‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺍﻟﺬﺑﺢ ﺍﺧﺘﻴﺎﺭ ﻻ ﺗﻌﻴﻴﻦ ﻭﺇﻳﺠﺎﺏ‪.‬‬ ‫ﻭﻭﺭﻭﺩ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ ﻓﻲ ‪‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺬﻛﺮ ﺑﺎﻟﻘﻠﺐ؛ ﻷﻧﻪ ﺇﺫﺍ ﻋﻠﻖ ﺑﺰﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ﺃﻭ ﺷﻲﺀ ﻣﺨﺼﻮﺹ‬ ‫ﻏﻴﺮ ﺍﻟﺬﺍﻛﺮ ﻭﺍﻟﻤﺬﻛﻮﺭ ﻟﻢ ﻳﺼﺪﻕ ﺇﻻ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻫﻨﺎ ﻋﻠﻖ ﺑﺎﻟﺤﻴﻮﺍﻥ ﻓﻲ ﺍﻵﻳﺔ؛ ﺇﺫ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١٣٤/٢٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺎﺓ ﻳﻀﺤﻰ ﺑﻬﺎ ﻋﻦ ﺟﻤﺎﻋﺔ‪،‬‬ ‫ﺡ)‪ ،(٢٨١٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻷﺿﺎﺣﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺡ)‪ ،(١٥٢١‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﮊ ﻭﻏﻴﺮﻫﻢ؛ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺫﺑﺢ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﺒﺮ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪348‬‬ ‫ﻗﺎﻝ‪ ،﴾ ' ﴿ :‬ﻭﻳﻜﻔﻲ ﺗﺤﺮﻳﻚ ﺍﻟﻠﺴﺎﻥ؛ ﺑﺤﻴﺚ ﻳﺴﻤﻊ ﺃﺫﻥ ﺍﻟﺬﺍﻛﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ‬ ‫ﺗﺤﺮﻳﻜﻪ ﻭﻟﻮ ﺑﻼ ﺳﻤﺎﻉ)‪.(١‬‬ ‫‪ (B‬ا ‪ !/‬ا ‪:‬‬‫‪ ٤٩٧‬ا‪U‬‬ ‫ﻭﺇﻥ ﺫﺑﺢ ﻣﺘﺪﻳﻦ ﺑﻬﺎ ﺛﻢ ﺷﻚ ﻫﻞ ﺫﻛﺮﻫﺎ ﺃﻭ ﻻ؟‬ ‫ ﺃﻛﻠﺖ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ﻋﺪﻡ ﺍﻟﺬﻛﺮ ﻟﻢ ﺗﺆﻛﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺃﺳﺎﺀ ﻭﺗﺆﻛﻞ‪.‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﺨ ﻠﻒ ﺇﻥ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻻ ﺗﺆﻛﻞ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺇﻥ‬ ‫ﺫﺑﺤﻬﺎ ﺃﻭ ﻧﺤﺮﻫﺎ ﻣﺸﺮﻙ ﻏﻴﺮ ﻛﺘﺎﺑﻲ ﺃﻭ ﻛﺘﺎﺑﻲ ﻣﺤﺎﺭﺏ ﻭﻟﻮ ﺫ ﻛ ﺮ)‪.(٢‬‬ ‫‪U 34 ٤٩٨‬ط ‪!$%‬د ا‪!$ E)L‬د اا ؟‬ ‫ ﺇﻧﻤﺎ ﻳﻨﻔﻊ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﺬﺍﺑﺢ ﻭﻟﻮ ﺗﻌﺪﺩ ﺑﺎﺷﺘﺮﺍﻙ ﻓﻲ ﺍﻟﺬﺑﺢ ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻘﺒﺾ ﺍﺛﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻋﻠﻰ ﺁﻟﺔ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﻴﺬﻛﺮ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﺍﷲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﻭﺍﺣﺪ ﻓﻼ ﺗﺆﻛﻞ ﻋﻨﺪ ﻣﺸﺘﺮﻁ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺗﺆﻛﻞ ﻋﻨﺪ ﻏﻴﺮ‬ ‫ﻣﺸﺘﺮﻃﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺫﻛﺮ ﺍﻟﻘﺎﺑﺾ ﺃﺳﻔﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﻌﺎﻫﺪ ﺍﻟﺬﺍﺑﺢ ﻭﻏﻴﺮﻩ ﻋﻠﻰ ﺃﻥ ﺃﺣﺪﻫﻤﺎ ﻳﺬﻛﺮ ﺍﷲ ﻭﺍﻵﺧﺮ ﻳﺬﺑﺢ‬ ‫ﺟﺎﺯ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧٣ ،٤٧٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٧٤/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]ﺹ ‪ ،[١٧٥١‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧٥/٤‬‬ ‫‪349‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫‪:‬‬‫‪!$% ٤٩٩‬د ا‪!$ E)L‬د ا‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺫﺑﺢ ﺷﺎﺗﻴﻦ‪ ،‬ﻓﺴ ‪‬ﻤﻰ ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﻓﻘﻂ؛ ﻓﺴﺪﺕ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻟﻮ ﻗﺼﺪ‬ ‫ﺑﺎﻟﺘﺴﻤﻴﺔ ﺍﻟﻜﻞ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺜﺎﻟﺜﺔ ﺗﻔﺴﺪ ﺇﻥ ﺗﻌﻤﺪ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺨﻼﻑ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ)‪.(١‬‬ ‫ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ ‬ ‫‪ ٥٠٠‬ا‪ `) 3o‬ا‪ E)L‬وا ﻼم‪:‬‬ ‫ ﻭﻻ ﻳﻀﺮ ﺧﻔﻴﻒ ﻛﻼﻡ ﺃﻭ ﻋﻤﻞ ﺇﻥ ﻓﺼﻞ ﺑﻴﻦ ﺫﺑﺢ ﻭﺗﺴﻤﻴﺔ‪.‬‬ ‫ ﻭﻛﺮﻫﻪ ﺑﻌﺾ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺍﻟﻔﺼﻞ ﺍﻟﻄﻮﻳﻞ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺷﺄﻥ ﺍﻟﺬﺑﻴﺤﺔ؛ ﻛﺘﺤﺪﻳﺪ ﻣﻮﺳﻰ‬ ‫ﺇﻟﻲ ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺟﺎﻣﻊ‬ ‫ﻭﺍﺿﻄﺠﺎﻉ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﺇﻥ ﺃﻋﺎﺩ ﺍﻟﺘﺴﻤﻴﺔ ﻛﺎﻥ ﺃﺣﺐ ‪‬‬ ‫ﺍﻟﺒﺴﻴﻮﻱ)‪ ،(٢‬ﻭﺇﻥ ﺫﺑﺢ ﺷﺎﺗﻴﻦ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﻧﺤﺮ ﻛﺬﻟﻚ ﺑﻤﺮﺓ ﺑﻴﺪ‬ ‫ﻭﺍﺣﺪﺍ ﻋﻠﻰ ﺫﻟﻚ ﺃﺟﺰﺃ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺻﻴﺪ‬ ‫‬‫ﺫﻛﺮﺍ‬ ‫‬‫ﻭﺍﺣﺪﺓ ﺃﻭ ﺑﻴﺪﻳﻦ ﻭﺫﻛﺮ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻛﺮ‬ ‫‬‫ﺫﻛﺮﺍ‬ ‫ﺫﺍﻛﺮﺍ ﻋﻠﻴﻬﻤﺎ ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺑﺮﻣﻴﺔ ﻭﺍﺣﺪﺓ ‬ ‫‬‫ﺣﻴﻮﺍﻧﻴﻦ‬ ‫ﻭﻗﻄﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻭﻗﺪ ﺣﺼﻞ ﺫﻟﻚ ﻛﻠﻪ ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺮﺩ ﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺫﻟﻚ)‪.(٣‬‬ ‫‪ ٥٠١‬ا‪Q‬اط ا)‪ !/ E‬ا و))‪: i‬‬ ‫ﺍﻟﺬﻛﺎﺓ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻃﺎﻋﺔ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻻ ﺗﺼﺢ ﺇﻻ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻓﺎﻟﺬﻛﺎﺓ ﻣﻄﻠﻘﺎ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻫﻲ ﻏﻴﺮ ﻣﻌﻘﻮﻟﺔ ﺍﻟﻤﻌﻨﻰ؛ ﻓﺎﺣﺘﺎﺟﺖ ﺍﻟﻨﻴﺔ ﻟﻜﻮﻧﻬﺎ ﻏﻴﺮ ﻣﻌﻘﻮﻟﺔ‪.‬‬ ‫ﻭﻛﻴﻔﻴﺔ ﺍﻟﻨﻴﺔ‪ :‬ﺃﻥ ﻳﻨﻮﻱ ﺑﺎﻟﺬﻛﺎﺓ ﺗﺤﻠﻴﻠﻬﺎ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ]‪.[١٧٥٩ /٣‬‬ ‫)‪] (٢‬ﺹ ‪.[١٧٥٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪350‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻛﺎﻟﻀﺤﻴﺔ ﻭﺍﻟﻬﺪﻱ ﻭﺍﻟﻤﺘﻌﺔ ﻭﺍﻟﻔﺪﻳﺔ ﻭﻧﺴﻚ ﺍﻟﻮﻻﺩﺓ‬ ‫ﺗﻜﻮﻥ ﺫﻛﺎﺗﻪ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﺗﻜﻮﻥ ﺫﻛﺎﺗﻪ ﻣﺒﺎﺣﺔ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺤﻞ ﺇﻻ ﺑﻬﺎ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻋﺒﺎﺩﺓ ﺑﻨﻴﺔ ﺍﻟﺘﺼﺪﻕ ﺑﻪ ﺃﻭ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺗﻔﺮﻳﺞ ﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﺗﻘﻮﻳﺔ ﻧﻔﺴﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ :‬ﻗﺼﺪﻩ ﻟﻠﻤﻨﺤﺮ ﻭﺍﻟﻤﺬﺑﺢ ﺍﻟﺸﺮﻋﻴﻴﻦ ﺑﺎﺳﺘﺸﻌﺎﺭ ﺃﻧﻬﻤﺎ‬ ‫ﻣﺄﻣﻮﺭ ﺑﻬﻤﺎ‪ ،‬ﻭﻧﻴﺘﻪ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﻟﻪ ﺇﻻ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺫﻛﺎﺓ ﺍﻟﻐﺎﺻﺐ‬ ‫ﻣﺒﺎﺣﺎ‪ ،‬ﺇﺫﺍ ﺃﺗﻰ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬ ‫‬‫ﺃﻣﺮﺍ‬ ‫ﻭﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﻣﺎ ﺃﺟﺎﺯﻫﺎ ﺇﻻ ﻷﻧﻪ ﻳﺮﻯ ﺍﻟﺬﻛﺎﺓ ‬ ‫ﺛﻮﺑﺎ ﻟﻜﺎﻥ‬ ‫ﺍﻟﻤﺸﺮﻭﻁ ﺟﺎﺯ‪ ،‬ﻭﻟﻮ ﻣﻦ ﻋﺎﺹ؛ ﻛﻤﺎ ﻟﻮ ﻏﺴﻞ ﺳﺎﺭﻕ ﺃﻭ ﻏﺎﺻﺐ ‬ ‫ﻃﺎﻫﺮﺍ‪.‬‬ ‫‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻮ ﻃﻌﻦ ﺟﻤﻞ ﺑﺮﻣﺢ ﻓﻲ ﻣﻨﺤﺮ ﺑﻼ ﻧﻴﺔ ﺫﻛﺎﺓ ﻟﻢ ﻳﺆﻛﻞ ﻭﻟﻮ ﺳ ‪‬ﻤﻲ‬ ‫ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ Eh ٥٠٢‬ا ة ا‪U‬و‪:E/‬‬ ‫‬ ‫ﻣﺴﺘﻘﺒﻼ ﺑﻬﺎ‬ ‫ﻭﺍﻟﺬﻛﺎﺓ ﺍﻟﻤﺸﺮﻭﻋﺔ‪ :‬ﺃﻥ ﺗﻀﻄﺠﻊ ﺍﻟﺪﺍﺑﺔ ﻋﻠﻰ ﺷﻘﻬﺎ ﺍﻷﻳﺴﺮ‬ ‫ﻭﺭﺃﺳﻬﺎ ﻟﻠﻤﺸﺮﻕ‪ ،‬ﻭﺇﻥ ﺟﻌﻞ ﺭﺃﺳﻬﺎ ﻟﻠﻤﻐﺮﺏ ﻭﺍﺳﺘﻘﺒﻞ ﺑﻬﺎ ﺟﺎﺯ‪.‬‬ ‫ ﻭﺗﺬﺑﺢ ﺑﻴﻤﻴﻦﺑﺎﻟﻨﻴﺔ ﻭﺍﻟﺘﺴﻤﻴﺔ ﺑﺬﻛﺮ ﺍﷲ‪.‬‬ ‫ ﻭﺍﺳﺘﺤﺒﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﻟﺘﺴﻤﻴﺔ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﺮﻭﺍﻳﺔ »ﻣﻮﺿﻌﺎﻥ ﻻ ﺃﺫﻛﺮ ﻓﻴﻬﻤﺎ‪:‬‬ ‫ﻋﻨﺪ ﺍﻟﺬﺑﻴﺤﺔ ﻭﻋﻨﺪ ﺍﻟﻌﻄﺎﺱ«)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٧٨ ،٤٧٧/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﻤﺨﻠﺺ ﻓﻲ ﺍﻟﻤﺨﻠﺼﻴﺎﺕ ]ﺹ ‪ ،[٤٢١‬ﻗﺎﻝ ﺍﻟﻤﻨﺎﻭﻱ ﻓﻲ ﺍﻟﺘﻴﺴﻴﺮ ﺑﺸﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﻐﻴﺮ ]‪» :[٨٠/٢‬ﻭﻓﻴﻪ ﻛﺬﺍﺏ«‪.‬‬ ‫‪351‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫ﻃﻌﺎﻣﺎ‬ ‫‬‫ﺍﻟﻌﻤﺎﻧﻲ ﺍﻟﻤﺴ ‪‬ﻤﻰ ﺑﺎﻟﻤﺼﻨﻒ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﺪﺍﺑﺔ ﺇﺫﺍ ﺃﻛﻠﺖ‬ ‫ ﻭﺫﻛﺮﻩ ‬ ‫ﻛﺜﻴﺮﺍ ﻓﺨﻴﻒ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻮﺕ ﺟﺎﺯ ﺃﻛﻠﻬﺎ ﻭﺑﻴﻌﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺍﻟﺪﺍﺑﺔ ﻭﻟﻮ ﺷﺎﺓ ﺇﻥ‬ ‫‬ ‫ﺫﺑﺤﺖ ﻗﺎﺋﻤﺔ؛ ﺃﻱ‪ :‬ﻏﻴﺮ ﻣﻀﻄﺠﻌﺔ)‪.(١‬‬ ‫‪ ٥٠٣‬آ‪ E‬ا ‪:‬‬ ‫ ﺗﺼﺢ ﺍﻟﺬﻛﺎﺓ ﺑﻜﻞ ﺷﻔﺮﺓ ﺣﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺍﻧﺤﺮﻓﺖ ﺃﻭ ﺍﻋﻮﺟﺖ‪ ،‬ﻭﺑﺴﻴﻒ‬ ‫ﻭﻣﻘﺮﺍﺽ ﻭﻣﻮﺳﻰ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﺍﻟﺤﺪﻳﺪ ﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﺑﺤﺠﺮ ﻣﺤﺪﺩ؛‬ ‫ﺃﻱ‪ :‬ﻣﺮﻗﻖ ﺣﺘﻰ ﻛﺎﺩ ﻳﻘﻄﻊ ﻣﻄﻠﻘﺎ ﻋﻠﻰ ﺃﻱ ﻟﻮﻥ ﻛﺎﻥ ﻭﻋﻠﻰ ﺃﻱ ﻧﻮﻉ ﻛﺎﻥ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﺑﻴﺾ ﺃﻭ ﺃﺣﻤﺮ ﻻ ﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻛﻞ ﻣﺎ ﺃﻧﻬﺮ‬ ‫ﺍﻟﺪﻡ…« ﺇﻟﺦ)‪ ،(٢‬ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﺤﺠﺮ ﺍﻷﺑﻴﺾ ﻭﺍﻷﺣﻤﺮ ﺃﻗﻮﻯ‪ ،‬ﻭﻏﻴﺮﻫﻤﺎ‬ ‫ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻲ ﻏﻴﺮﻫﻤﺎ ﻣﺎ ﻳﻨﻬﺮ ﺍﻟﺪﻡ ﻓﻴﺠﻮﺯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺮﻭ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺠﺎﺭﺓ ﺍﻟﺘﻲ ﺗﻘﺪﺡ ﺍﻟﻨﺎﺭ)‪.(٣‬‬ ‫‪  ٥٠٤‬ﻻ  ‪1‬ز ا ;‪:‬‬ ‫ ﻻ ﻳﺠﻮﺯ ﺍﻟﺬﺑﺢ ﺑﻜﻠﻴﻞ ﻣﻌﺬﺏ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٠ ،٤٧٩/٤‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺃﻧﻬﺮ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﻘﺼﺐ ﻭﺍﻟﻤﺮﻭﺓ‬ ‫ﻭﺍﻟﺤﺪﻳﺪ‪ ،‬ﺡ)‪ ،(٥٥٠٣‬ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﺑﻜﻞ ﻣﺎ ﺃﻧﻬﺮ ﺍﻟﺪﻡ‪ ،‬ﺇﻻ‬ ‫ﺍﻟﺴﻦ‪ ،‬ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺡ)‪.(١٩٦٨‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٣ ،٤٨١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪352‬‬ ‫ ﻭﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻥ ﺫﺑﺢ ﺑﻤﺎ ﻻ ﺣﺪ ﻟﻪ ﻓﻤﺎﺗﺖ ﻓﻼ ﺃﺣﺐ ﺃﻛﻠﻬﺎ ﻭﻻ‬ ‫ﺃﻗﺪﻡ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﺗﺠﻮﺯ ﺑﻪ ﺍﻟﺘﺬﻛﻴﺔ‪.‬‬ ‫ﻣﺮﻭﺍ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﺎﻟﺤﺠﺮ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺑﺎﻟﻤﺮﻭ ﻣﻄﻠﻘﺎ ﻓﻘﻂ‪.‬‬ ‫ ﻭﻗﻴﻞ ﻟﻠﻤﻀﻄﺮ‪.‬‬ ‫ ﻭﻻ ﻳﺠﻮﺯ ﺑﻌﻈﻢ ﺃﻭ ﺳﻦ ﺃﻭ ﻇﻔﺮ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺬﺑﺢ ﺑﻬﻦ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻟﻴﺲ ﻟﻠﺘﺤﺮﻳﻢ‪.‬‬ ‫ ﻭﺃﺟﺎﺯﻩ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻈﻔﺮ ﻓﻘﻂ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻈﻔﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﺪﻳﺔ ﺍﻟﺤﺒﺸﺔ‪ ،‬ﻗﺎﻝ ﮊ ﻓﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﻌﺪ‬ ‫ﻛﻼﻡ‪» :‬ﺃﻣﺎ ﺍﻟﺴﻦ ﻓﻌﻈﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻈﻔﺮ ﻓﻤﺪﻯ ﺍﻟﺤﺒﺸﺔ«)‪ ،(١‬ﻭﻳﻔﻴﺪ ﻗﻮﻟﻪ‪» :‬ﻓﻌﻈﻢ« ﺃﻥ‬ ‫ﺍﻟﺬﻛﺎﺓ ﺑﺎﻟﻌﻈﻢ ﻻ ﺗﺠﻮﺯ؛ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﻗﻮﻟﻚ‪ :‬ﻓﻌﻈﻢ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﻻ ﻳﺬﻛﻰ ﺑﻪ‪،‬‬ ‫ﻭﺍﻟﻤﻨﻊ ﻣﻦ ﻣﺪﻯ ﺍﻟﺤﺒﺸﺔ ﻟﻠﺤﻜﻢ ﺑﻨﺠﺎﺳﺘﻬﺎ‪ ،‬ﻓﻠﻮ ﻏﺴﻠﺖ ﻟﺠﺎﺯﺕ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻤﺎﻧﻊ؛ ﻛﺠﺒﺬ ﻟﺤﻢ‪ ،‬ﺃﻭ ﺗﻌﺬﻳﺐ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻠﻮ ﺯﺍﻝ ﺍﻟﻤﺎﻧﻊ ﻟﺠﺎﺯﺕ‪.‬‬ ‫ ﻭﻻ ﻳﺠﻮﺯ ﺑﺰﺟﺎﺝ ﺃﻭ ﺭﺧﺎﻡ ﺃﻭ ﺧﺰﻑ ﺃﻭ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ‪.‬‬ ‫ ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻟﻢ ﻳﺮﻭﺍ ﺍﻟﺬﺑﺢ ﺇﻻ ﺑﺤﺪﻳﺪ ﻟﻪ ﺣﺪ ﻭﺑﺎﻟﻤﺮﻭﺓ ﻭﺍﻟﻔﻀﺔ‪.‬‬ ‫ ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺑﻘﺼﺐ ﺃﻭ ﺑﺨﺸﺐ‪.‬‬ ‫ﺧﺸﺒﺎ‪ ،‬ﺃﻭ ﻗﺮ ﻧﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﺯﺟﺎﺟﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﺫﻫﺒﺎ‪ ،‬ﺃﻭ‬ ‫ ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﺑﻜﻞ ﻣﺎ ﻳﻘﻄﻊ ﻭﻟﻮ ‬ ‫ﺭﺧﺎﻣﺎ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻪ ﺣﺪ‪.‬‬ ‫‬‫ﻣﺨﻠﺒﺎ‪ ،‬ﺃﻭ‬ ‫‬ ‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ‪.‬‬ ‫‪353‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪» :‬ﺍﺫﺑﺢ ﺑﻤﺎ ﺷﺌﺖ ﻣﺎ ﺧﻼ ﺍﻟﻈﻔﺮ ﻭﺍﻟﻌﻮﺩ ﻭﺍﻟﻨﺎﺏ«)‪.(١‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺬﺑﺢ ﺑﻪ ﻓﺤﺮﺍﻡ‪ ،‬ﻭﺳﻮﺍﻩ ﻣﻜﺮﻭﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺳﻮﺍﻩ ﻣﺨﺘﺺ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻣﺎ ﻭﺭﺩ ﺍﻟﺬﺑﺢ ﺑﻪ ﻭﺷﺎﻉ ﺑﻼ‬ ‫ﺿﺮﻭﺭﺓ ﻓﻬﻮ ﺟﺎﺋﺰ ﺑﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻓﺤﻤﻠﻮﺍ ﺫﺑﺢ ﺟﺎﺭﻳﺔ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺷﺎﺓ‬ ‫ﺑﺤﺠﺮ)‪ (٢‬ﻋﻠﻰ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺣﺪﻳﺚ‪» :‬ﻛﻞ ﻣﺎ ﺃﻧﻬﺮ‬ ‫ﺍﻟﺪﻡ ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻓﻜﻞ‪ ،‬ﻟﻴﺲ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ«)‪ (٣‬ﻋﻠﻰ ﺍﻹﻋﻼﻡ ﺑﺄﻧﻬﺎ ﻟﻢ‬ ‫ﺗﺤﺮﻡ ﺑﻪ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻦ ﺁﻻﺕ ﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺤﺮ ﻛﺎﻟﺬﺑﺢ‪ ،‬ﻭﻻ ﺣﺪ ﻟﻪ‬ ‫ﻓﻲ ﺇﺩﺧﺎﻝ ﺁﻟﺔ ﺍﻟﻨﺤﺮ ﺇﻻ ﻣﺎ ﻻ ﺗﺤﻴﺎ ﺑﻪ ﺍﻟﻨﺤﻴﺮﺓ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻤﺎ ﻟﻪ ﺣﺪ‪،‬‬ ‫ﻭﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﺍﻷﺻﻮﻝ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﻓﻲ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻻ ﻓﻲ ﺍﻹﺟﻤﺎﻉ ﻫﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻨﻊ ﺃﻭ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻓﻲ ‪‬‬ ‫ﺍﻹﺑﺎﺣﺔ؟ ﻭﻫﻮ ﺧﻼﻑ ﻳﺸﻤﻞ ﻣﺎ ﻳﺬﻛﻰ ﺑﻪ ﻭﻏﻴﺮﻩ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺬﺑﻴﺤﺔ ﻭﻏﻴﺮ‬ ‫ﺍﻟﺬﺑﻴﺤﺔ)‪.(٤‬‬ ‫‪ ٥٠٥‬ا “‪:EL V E‬‬ ‫ ﺍﻟﺬﺑﺢ ﺑﺎﻵﻟﺔ ﺍﻟﻨﺠﺴﺔ ﻻ ﻳﺤﺮﻡ ﺍﻟﺬﺑﻴﺤﺔ ﺳﻮﺍﺀ ﻧﺠﺴﺖ ﺑﻤﺸﺮﻙ ﺃﻭ ﺑﺪﻡ‬ ‫ﺫﺑﻴﺤﺔ ﺃﻭ ﺑﻐﻴﺮﻫﻤﺎ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺄﺧﻮﺫ ﺑﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﺂﻟﺔ ﺍﻟﺬﺑﺢ ﺍﻟﻨﺠﺴﺔ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺑﺎﻟﺬﺑﺢ ﺑﻤﻐﺼﻮﺏ ﺃﻭ ﻣﺴﺮﻭﻕ‬ ‫ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺷﺪﺩ ﺑﻌﺾ ﻓﻴﻪ‪.‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﺑﺼﺮ ﺍﻟﺮﺍﻋﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ ﺷﺎﺓ ﺗﻤﻮﺕ‪ ،‬ﺃﻭ ﺷﻴ ﺌﺎ ﻳﻔﺴﺪ؛‬ ‫ﺫﺑﺢ ﻭﺃﺻﻠﺢ ﻣﺎ ﻳﺨﺎﻑ ﻋﻠﻴﻪ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﺡ)‪.(٢٣٠٤‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ [٤٨٣ ،٤٨١/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪ ،[٤٦١/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻧﻲ ]‪.[١٧٥٢/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪354‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺫﺑﺢ ﺑﻬﺎ ﻣﺎ ﺣﻞ ﺃﻛﻠﻪ ﺟﺎﺯ ﺍﻟﺬﺑﺢ ﺑﻬﺎ ﻗﺒﻞ ﺍﻟﺘﻄﻬﻴﺮ‪ ،‬ﻭﺇﻥ ﺫﺑﺢ‬ ‫ﺑﻬﺎ ﻣﺎ ﻻ ﻳﺤﻞ ﺃﻛﻠﻪ ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﺫﺑﺢ ﺑﻬﺎ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﻄﻬﻴﺮ‪ ،‬ﻭﻣﻦ ﺫﺑﺢ‬ ‫ﺑﻤﺴﻤﻮﻣﺔ ﺟﺎﺯ ﺃﻛﻞ ﻣﺎ ﺫﺑﺢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻢ ﻣﻌﻴ ﻨﺎ ﻋﻠﻰ ﻣﻮﺗﻬﺎ‪،‬‬ ‫ﻭﻳﺤﺮﻡ ﺃﻛﻞ ﻣﺎ ﺫﺑﺢ ﺑﻤﺴﻤﻮﻣﺔ ﺇﻥ ﺧﻴﻒ ﺑﻪ ﺍﻟﻤﻮﺕ ﻻ ﻟﻨﺠﺎﺳﺔ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻢ‬ ‫ﻣﻦ ﻣﻴﺘﺔ)‪.(١‬‬ ‫‪ ٥٠٦‬ا   ‪:3‬‬ ‫ﻟﺤﻤﺎ ﻭﺃﺑﺎﻧﻪ‪.‬‬ ‫ ﺇﺫﺍ ﺗ ‪‬ﻢ ﺍﻟﺬﺑﺢ ﺑﺎﻟﻤﻨﺠﻞ ﻓﺴﺪﺕ ﺍﻟﺬﺑﻴﺤﺔ ﺇﻥ ﺟﺒﺬ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﻣﻄﻠﻘﺎ ﺍﻟﺬﺑﺢ ﺑﺎﻟﻤﻨﺠﻞ؛ ﻷﻧﻪ ﻳﻌﺬﺏ ﺍﻟﺬﺑﻴﺤﺔ‪.‬‬ ‫ﺩﻓﻌﺎ‪ ،‬ﻭﻻ ﻳﺠﺮﻩ ﺇﻟﻰ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺬﺑﺢ ﺑﺎﻟﻤﻨﺠﻞ‪ ،‬ﻭﻳﺪﻓﻌﻪ ﺍﻟﺬﺍﺑﺢ ﺇﻟﻰ ﻗﺪﺍﻣﻪ ‬ ‫ﺟﻬﺘﻪ؛ ﻟﺌﻼ ﻳﺠﺒﺬ ﺍﻟﻠﺤﻢ ﺃﻭ ﻳﻌﺬﺑﻬﺎ‪.‬‬ ‫ﻭﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﻤﻨﺠﻞ ﺍﻟﻤﻨﺸﺎﺭ ﻭﻧﺤﻮﻩ ﻭﻣﺎ ﻓﻴﻪ ﺛﻠﻤﺔ‪ ،‬ﻓﻴﺠﻮﺯ ﺍﻟﺬﺑﺢ ﺑﻤﺎ ﻓﻴﻪ‬ ‫ﺛﻠﻤﺔ ﺇﻥ ﻟﻢ ﻳﺠﺒﺬ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻗﺒﻞ‪ :‬ﻻ؛ ﻷﻧﻪ ﻣﻌﺬﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺛﻼﺙ ﺛﻠﻢ‬ ‫ﻟﻢ ﻳﺠﺰ ﻣﺎ ﺫﺑﺢ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﻠﻤﺘﺎﻥ ﺃﻭ ﺛﻠﻤﺔ ﺟﺎﺯ)‪.(٢‬‬ ‫‪ ٥٠٧‬ا ( ا ر‪:‬‬ ‫ﻻ ﻳﺤﻞ ﺃﻛﻞ ﺫﺑﻴﺤﺔ ﺫﺑﺤﺖ ﺑﻤﺤﻤﻲ ﺍﻟﻨﺎﺭ ﻟﻠﺘﻌﺬﻳﺐ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺃﺣﻤﻲ‬ ‫ﺑﺸﻤﺲ ﺍﻟﺼﻴﻒ ﻣﻦ ﺍﻟﺤﺪﻳﺪ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻳﺘﺄﺛﺮ ﺑﻪ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ ﻟﻌﻠﺔ ﺍﻟﺘﻌﺬﻳﺐ‪،‬‬ ‫ﻭﺫﻟﻚ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻜﻲ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﺬﻛﺎﺓ؛ ﻷﻧﻪ ﻳﻘﻊ ﺍﻟﺘﻌﺬﻳﺐ ﺑﻪ ﺑﻤﺠﺮﺩ ﻣﺴﻪ ﻭﻟﻮ‬ ‫ﺑﻼ ﺟﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٨٥/٤‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ]‪.[٤٦٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٥/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٦/٤‬‬ ‫‪355‬‬‫ﺷﺮﻭﻁ ﺍﻟﺬﻛﺎﺓ‬ ‫‪ € ٥٠٨‬ن اا ‪:‬‬ ‫ﻃﻴﺮﺍ ﻭﺟﺮﻯ ﻋﻠﻴﻪ ﺗﺤﺮﻡ ﺑﻪ ﺍﻟﺬﺑﻴﺤﺔ ﻟﻢ‬ ‫‬‫ﻣﻦ ﺫﺑﺢ ﻟﻴﺘﻴﻢ ﺃﻭ ﻏﻴﺮﻩ ﺩﺍﺑﺔ ﺃﻭ‬ ‫ﻳﻀﻤﻨﻬﺎ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﻭﻟﻢ ﻳﻘﺼﺮ‪] ﴾ w v u t s ﴿ ،‬ﺍﻟﺘﻮﺑﺔ‪،[٩١ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻦ ﺍﻟﻤﺤﺘﺴﺐ ﻻ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٦/٤‬‬ ‫‪356‬‬ ‫` ‪%‬م ذ ‪ ;%‬و` ‪3%‬‬ ‫‪ ٥٠٩‬ذ)‪ E‬ا‪:!71‬‬ ‫ﺗﺼﺢ ﺫﻛﺎﺓ ﻣﻮﺣﺪ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﻭﺇﻥ ﺃﻧﺜﻰ ﺃﻭ ﺧﻨﺜﻰ ﺃﻭ ﺭﻗﻴﻘﺎ ﺑﺪﻟﻴﻞ ﺇﺟﺎﺯﺗﻪ ﮊ‬ ‫ﺫﺑﻴﺤﺔ ﺟﺎﺭﻳﺔ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ)‪(١‬؛ ﺇﺫ ﺧﺎﻓﺖ ﻋﻠﻰ ﺷﺎﺓ ﻓﺬﺑﺤﺘﻬﺎ ﺑﻤﺮﻭ‪ ،‬ﻓﺄﻓﺎﺩ ﺟﻮﺍﺯ‬ ‫ﺫﺑﻴﺤﺔ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻷﻣﺔ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﻟﻤﺎﻝ ﺍﻟﻐﻴﺮ ﺇﺫﺍ ﺧﻴﻒ ﻓﻮﺗﻪ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ‬ ‫ﺑﺎﻟﻤﺮﻭ‪ ،‬ﻭﻟﻢ ﻳﺨﺺ ﺫﻟﻚ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻮﺍﻗﻌﺔ ﺿﺮﻭﺭﻳﺔ‪ ،‬ﻟﻜﻨﻪ ﻟﻤﺎ ﻟﻢ‬ ‫ﻟﺒﻴ ﻨ ﻪ‪ ،‬ﺃﻭ‬ ‫ﻳﻘﻞ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﺨﺘﺺ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺗﺒﺎﺩﺭ ﺃﻧﻪ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﺴﻌﺔ ﻭﻟﻮ ﺍﺧﺘﺺ ‬ ‫ﻣﻮﺣﺪﺍ‬ ‫‬‫ﺣﺎﺋﻀﺎ‪ ،‬ﺃﻭ ﻧﻔﺴ ﺎﺀ‪ ،‬ﺃﻭ ‬ ‫ﺟﻨﺒﺎ‪ ،‬ﺃﻭ ﻋﺮﻳﺎ ﻧﺎ‪ ،‬ﺃﻭ ﺃﻋﺠﻤ ‪‬ﻴﺎ‪ ،‬ﺃﻭ ﺃﺻﻢ ﺇﻥ ﻛﺎﻥ‬‫‬ ‫ﻭﺃﻓﺼﺢ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻭ ﺃﺧﺮﺱ ﺇﻥ ﻛﺎﻥ ﻳﻨﻄﻖ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺃﻧﻪ ﻣﻮﺣﺪ‪ ،‬ﻭﺗﻜﺮﻩ‬ ‫ﻣﻦ ﺃﺑﻜﻢ ﻻ ﻳﻔﺼﺢ)‪.(٢‬‬ ‫‪ ٥١٠‬ذ)‪ E‬ا‪:(>o‬‬ ‫ ﻓﻲ ﺫﺑﻴﺤﺔ ﺍﻟﺼﺒﻲ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻷﺭﺟﺢ‪ :‬ﺍﻟﺠﻮﺍﺯ ﺇﻥ ﺃﺣﺴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺘﺘﻦ‪،‬‬ ‫ﺃﺭﻧﺒﺎ ﻓﺬﺑﺤﻬﺎ‬ ‫ﻏﻼﻣﺎ ﺻﺎﺩ ‬ ‫‬‫ﺃﻭ ﻛﺎﻥ ﺩﻭﻥ ﺛﻤﺎﻥ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﻥ‬ ‫)‪(٣‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻬﻢ ﻳﺠﻮﺯﻭﻥ ﺫﺑﻴﺤﺔ ﺍﻟﺼﺒﻲ‬ ‫ﺑﻤﺮﻭ ﻓﺄﺟﺎﺯﻫﺎ ﮊ ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٨٧/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٣٧١/٢٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺬﺑﻴﺤﺔ ﺑﺎﻟﻤﺮﻭﺓ‪ ،‬ﺡ)‪(١٤٧٢‬‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ ‬ ‫ﻧﻘﻼ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ‬ ‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ]‪ [٣٢٠/٩‬ﻣﻦ ﺣﺪﻳﺚ ﻣﺤﻤﺪ ﺑﻦ ﺻﻔﻮﺍﻥ‪ ،‬ﻭﻧﻘﻞ ﺗﺼﺤﻴﺤﻪ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫‪357‬‬‫ﻣﻦ ﺗﺤﺮﻡ ﺫﻛﺎﺗﻪ ﻭﻣﻦ ﺗﺤﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺨﺘﻦ؛ ﻷﻧﻬﻢ ﻻ ﻳﺪﻳﻨﻮﻥ ﺑﺎﻟﺨﺘﺎﻥ‪ ،‬ﻟﻜﻦ ﺍﻟﻴﻬﻮﺩﻛﺎﻟﻤﺴﻠﻤﻴﻦ ‬ ‫ﻳﺸﺘﺮﻃﻮﻥ ﺫﻟﻚ؛ ﻷﻧﻬﻢ ﻣﻤﻦ ﻳﺪﻳﻨﻮﻥ ﺑﺎﻟﺨﺘﺎﻥ)‪ ،(١‬ﻭﻗﺪ ﺗﻘﺮﺭ ﺃﻥ ﺍﻟﺬﻛﺎﺓ ﻋﺒﺎﺩﺓ‪،‬‬ ‫ﻭﺃﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺼﺒﻲ ﻫﻞ ﺗﺼﺢ ﻣﻨﻪ ﺍﻟﻌﺒﺎﺩﺓ؟ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻟﺤﺪﻳﺚ‪:‬‬ ‫»ﺃﻟﻬﺬﺍ ﺣﺞ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻟﻚ ﺃﺟﺮ«)‪.(٢‬‬ ‫ﺍﺑﻦ ﺛﻤﺎﻥ ﻣﺨﺘﻮ ﻧﺎ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺛﺎﻟﺚ‪.‬‬ ‫ﻭﺟ ﻮﺯ ‬ ‫ ‬ ‫ ﻭﻛﺮﻩ ﺑﻌﺾ ﺍﺑﻦ ﺛﻤﺎﻥ ﻭﻟﻮ ﻣﺨﺘﻮ ﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﺮﻩ ﻣﻦ ﻓﻮﻗﻪ ﻣﺨﺘﻮ ﻧﺎ‪ ،‬ﻭﺃﻓﺴﺪﻫﺎ‬ ‫ﻣﻤﻦ ﺩﻭﻥ ﺛﻤﺎﻥ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺭﺍﺑﻊ‪ ،‬ﻭﻭﺟﻬﻪ‪ :‬ﺃﻧﻪ ﺍﺷﺘﺮﺍﻁ ﺃﻥ ﻳﺪﺧﻞ ﻓﻲ ﺃﻭﻝ ﺍﻟﺴﻦ‬ ‫ﺑﻠﻮﻍ ﺍﻟﺬﻛﺮ ﻭﻟﻮ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺣﺐ ﺇﻟﻲ؛ ﺇﺫ ﻻ ﺗﺼﺢ ﻣﻨﻪ ﺍﻟﺬﻛﺎﺓ؛ ﻳﻌﻨﻲ ﻻ ﻳﺘﺄﻫﻞ ﻟﻺﺗﻴﺎﻥ ﺑﻬﺎ‬ ‫ﺻﺤﻴﺤﺔ؛ ﻟﻨﻘﺺ ﻋﻘﻠﻪ‪ ،‬ﻓﻬﻮ ﻣﺘﻬﻢ ﻓﻴﻬﺎ ﻭﻟﻮ ﺃﺣﺴﻨﻬﺎ ﻓﻴﻤﺎ ﻳﻈﻬﺮ‪ ،‬ﻓﻜﺎﻧﺖ‬ ‫ﻣﻜﺮﻭﻫﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯ ﻣﻦ ﺻﺒﻲ ﺇﻻ ﺇﻥ ﺧﺘﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﻣﻦ ﺻﺒﻲ ﻣﻄﻠﻘﺎ ﺇﻥ ﺳﻤﻊ ﻳﺬﻛﺮ ﺍﷲ ﻓﻲ ﺳﺎﺋﺮ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻓﻲ ﺣﺎﻝ ﺍﻟﺬﻛﺎﺓ ﻓﻬﻮ ﻛﻐﻴﺮﻩ ﻓﻲ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻌﺮﻑ ﺃﻧﻪ ﻋﺎﺭﻑ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﺫﺍ‬ ‫ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺷﻬﺪﻧﺎ ﺫﻛﺎﺗﻪ ﻓﺴﻤﻌﻪ ﻳﺬﻛﺮ ﺃﺟﺰﺍﻩ ﻋﻦ ﺳﺎﺋﺮ ﺃﺣﻮﺍﻟﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻋﺘﺎﺩ ﺍﻟﺬﻛﺎﺓ ﺃﻛﻠﺖ‪ ،‬ﻭﺇﻻ ﻓﺤﺘﻰ ﻳﺴﻤﻊ ﻳﺬﻛﺮ ﺍﷲ ﻓﻲ ﺑﻌﺾ‬ ‫ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﺭﺟﻊ ﺫﻟﻚ ﺇﻟﻰ ﺇﺣﺴﺎﻥ ﺍﻟﺬﻛﺎﺓ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻓﻠﻮ ﺃﺣﺴﻦ ﻭﺫﻛﺮ ﺟﺎﺯﺕ ﻭﻟﻮ‬ ‫ﻟﻢ ﻳﻌﺘﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ ﺻﺤﺔ ﺣﺞ ﺍﻟﺼﺒﻲ ﻭﺃﺟﺮ ﻣﻦ ﺣﺞ ﺑﻪ‪ ،‬ﺡ)‪.(١٣٣٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٨٩ ،٤٨٨/٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻧﻲ ] ‪.[١٧٥١/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪358‬‬ ‫‪ *7 ٥١١‬ذ ة اﻷ‪:#'d‬‬ ‫ ﻻ ﺗﺼﺢ ﺍﻟﺬﻛﺎﺓ ﻣﻦ ﺑﺎﻟﻎ ﺃﻗﻠﻒ؛ ﺃﻱ‪ :‬ﻏﻴﺮ ﻣﺨﺘﻮﻥ‪ ،‬ﻭﺇﻥ ﻭﻟﺪ ﻋﻠﻰ ﺻﻮﺭﺓ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺨﺘﻦ‪ ،‬ﻭﻣﻦ ﺃﻟﺰﻣﻪ ﺇﺟﺮﺍﺀ ﺍﻟﻤﺪﻳﺔ‬ ‫‬‫ﺍﻟﻤﺨﺘﻮﻥ ﺟﺎﺯ ﺫﺑﺤﻪ‬ ‫ﻋﻠﻰ ﺫﻛﺮﻩ ﻟﻢ ﻳﺠﺰ ﺫﺑﺤﻪ‪ ،‬ﻭﺍﻟﺨﺘﺎﻥ‪ :‬ﻗﻄﻊ ﺍﻟﺠﻠﺪﺓ ﺍﻟﺴﺎﺗﺮﺓ ﻟﻠﺤﺸﻔﺔ ﺣﺘﻰ ﺗﻨﻜﺸﻒ‬ ‫ﻭﻳ ﻌ ﺬﺭ ﺇﻥ ﺗﺎﺏ ﻣﻦ ﺗﻔﺮﻳﻄﻪ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻳﻮﻣﺎ ﻓﻲ ﺍﻟﺼﻴﻒ ﺷﺪﻳﺪﺓ ﺍﻟﺤﺮ‪،‬‬‫ﺟﻤﻴﻌﺎ‪ ،‬‬ ‫‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﻓﺘﺠﻮﺯ ﺫﺑﻴﺤﺘﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﺷﺪﻳﺪﺓ ﺍﻟﺒﺮﺩ‪ ،‬ﻓﺘﺠﻮﺯ ﺫﺑﻴﺤﺘﻪ ﻓﻴﻬﺎ ‬ ‫ﻭﻛﺬﺍ ﺗﺠﻮﺯ ﺣﻴﺚ ﻋﺬﺭ ﻣﻄﻠﻘﺎ؛ ﻛﻤﺮﺽ ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺧﺎﺗﻦ ﺇﻥ ﻟﻢ ﻳﻄﻖ ﺧﺘﻦ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻛﻌﺪﻡ ﻭﺟﻮﺩ ﺁﻟﺔ ﺍﻟﺨﺘﻦ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﺗﺎﺏ ﺃﻭ ﺍﺗﺼﻞ ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺣﻴﻦ ﻟﻢ‬ ‫ﻳﻜﻠﻒ ﺇﻟﻰ ﺃﻥ ﻛﻠﻒ ﻭﻟﻢ ﻳﺠﺪ ﻭﺩﺍﻥ ﺑﺎﻟﺨﺘﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯ ﺫﺑﻴﺤﺘﻪ ﻣﻄﻠﻘﺎ ﺣﺘﻰ ﻳﺨﺘﺘﻦ‪ ،‬ﻭﻋﻠﻴﻪ ﺟﺮﻯ ﺍﻟﻤﺼﻨﻒ ﻓﻲ‬ ‫ﺑﻌﺾ ﻣﺨﺘﺼﺮﺍﺗﻪ‪.‬‬ ‫ ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺟﻮﺍﺯﻫﺎ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻲ ﻳﻌﺬﺭ ﻓﻴﻬﺎ‪.‬‬ ‫ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺨﺘﺎﻥ ﺳﻨﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ﺃﺟﺎﺯ ﺫﺑﻴﺤﺔ ﺍﻷﻗﻠﻒ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺒﻨﺎ ﻣﻌﺸﺮ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪.(١‬‬ ‫‪ ٥١٢‬ذ ة ا"' ء‪:‬‬ ‫ﺗﺼﺢ ﺍﻟﺬﻛﺎﺓ ﻣﻦ ﺍﻟﻘﻠﻔﺎﺀ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻟﻢ ﺗﺨﺘﺘﻦ ﻣﻄﻠﻘﺎ؛‬ ‫ ﻷﻥ ﺍﻟﺨﻔﺎﺽ ﻟﻬﺎ ﻣﻜﺮﻣﺔ ﻻ ﻭﺍﺟﺐ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻭﺍﺟﺐ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٠ ،٤٨٩/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٠/٤‬‬ ‫‪359‬‬‫ﻣﻦ ﺗﺤﺮﻡ ﺫﻛﺎﺗﻪ ﻭﻣﻦ ﺗﺤﻞ‬ ‫‪ ٥١٣‬ذ)‪ E‬ا‪ (oK‬وا >‪1‬ب‪:‬‬ ‫ﺗﺼﺢ ﺍﻟﺬﻛﺎﺓ ﻣﻦ ﺧﺼﻲ‪ ،‬ﻭﻫﻮ ﻣﻘﻄﻮﻉ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺃﻭ ﻣﺪﻗﻮﻗﻬﺎ‪ ،‬ﻭﻣﺠﺒﻮﺏ‪،‬‬ ‫ﻭﻫﻮ ﻣﻘﻄﻮﻉ ﺍﻟﺬﻛﺮ‪ ،‬ﺃﻭ ﻣﺴﺘﺄﺻﻞ ﺍﻟﺬﻛﺮ ﻣﻦ ﺃﺻﻠﻪ)‪.(١‬‬ ‫‪ ٥١٤‬ذ)‪ E‬ا‪ ]h c‬وا‪ L‬رق‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﺗﺤﺮﻡ ﺫﻛﺎﺓ ﺍﻟﻐﺎﺻﺐ ﻭﺍﻟﺴﺎﺭﻕ؛ ﻷﻥ ﺫﻛﺎﺗﻬﻤﺎ ﺗﺼﺮﻑ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺪﻭﻥ ﺇﺫﻧﻬﻢ‪ ،‬ﻭﺗﻤﻠﻚ ﻟﻪ ﺑﺪﻭﻥ ﺭﺿﺎﻫﻢ‪ ،‬ﻓﻬﻲ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺬﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﺠﻤﻠﺔ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻌﻞ ﻭﺍﺣﺪ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻋﺒﺎﺩﺓ ﻭﻣﻌﺼﻴﺔ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﺗﺤﺮﻡ ﺫﻛﺎﺓ ﺍﻟﻐﺎﺻﺐ ﻭﺍﻟﺴﺎﺭﻕ؛ ﻷﻥ ﺍﻟﺬﻛﺎﺓ ﺃﻣﺮ ﻣﺒﺎﺡ ﻻ ﻋﺒﺎﺩﺓ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺎ ﻳﻨﻀﻢ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻓﻬﻲ ﻛﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ؛ ﻳﺼﺢ ﺑﺸﺮﻭﻃﻪ ﻭﻟﻮ ﺑﻼ‬ ‫ﻧﻴﺔ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﻜﺬﺍ ﺍﻟﺬﻛﺎﺓ ﺗﺼﺢ ﺑﺸﺮﻭﻃﻬﺎ ﻭﻟﻮ ﺑﻼ ﻧﻴﺔ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﻣﺤﻠﻬﺎ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ ﺟﺎﺯﺕ)‪.(٢‬‬ ‫‪ ٥١٥‬ا “‪ E1oc E‬أو !‪ (C1  E‬أو و‪:(v‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﻳﺤﺮﻡ ﺍﻟﺬﺑﺢ ﺑﺂﻟﺔ ﻣﻐﺼﻮﺑﺔ ﺃﻭ ﺑﻤﺪﻳﺔ ﻣﺠﻮﺳﻲ ﺃﻭ ﻭﺛﻨﻲ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﺤﺮﻡ‪.‬‬ ‫ﻭﻋﻠﺔ ﺍﻟﻤﻨﻊ ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ‪ :‬ﻫﻮ ﺍﻟﺤﻜﻢ ﺑﻨﺠﺎﺳﺘﻬﺎ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﺣﺮﻣﻮﺍ ﺍﻟﺬﺑﺢ ﺑﻬﺎ‬ ‫ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺃﻧﻬﺎ ﻧﺠﺴﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺤﺮﻣﻮﺍ ﺍﻟﺬﺑﺢ ﺑﻬﺎ ﻗﺎﻟﻮﺍ ﺑﻌﺪﻡ ﻧﺠﺎﺳﺘﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩١/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪360‬‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ؛ ﻓﻠﻮ ﺗﻴﻘﻦ ﺍﻟﺬﺍﺑﺢ ﺑﻄﻬﺎﺭﺓ ﺍﻵﻟﺔ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻧﺠﺴﺔ ﻭﻃﻬﺮﺕ ﺑﻤﺎﺀ‬ ‫ﺃﻭ ﺗﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻟﺠﺎﺯﺕ ﺍﻟﺬﻛﺎﺓ ﺑﻬﺎ)‪.(١‬‬ ‫‪ ٥١٦‬ا ‪ )c‬إذن ا  ‪:‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺬﺑﺢ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻟﻤﺎﻟﻚ ﺇﻥ ﻟﻢ ﻳﺄﻣﺮ ﺑﺬﻟﻚ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ ﻏﻴﺮﻩ ﺃﻭ‬ ‫ﻧﻬﻰ ﻫﻮ ﻓﻼ ﻳﺠﻮﺯ)‪.(٢‬‬ ‫‪ ٥١٧‬ذ ا‪ U‬ة ا‪:EU‬‬ ‫ﻳﺠﻮﺯ ﻷﺣﺪ ﺍﻟﺸﺮﻛﺎﺀ ﻓﻲ ﺩﺍﺑﺔ ﻣﻄﻠﻘﺎ ﺑﺎﻟﺸﺮﺍﺀ ﺃﻭ ﻏﻴﺮﻩ ﺃﻥ ﻳﺬﺑﺤﻬﺎ ﺑﻼ ﺃﻣﺮﻫﻢ‬ ‫ﻣﺎ ﻟﻢ ﻳﻨﻬﻮﻩ ﻭﻟﻮ ﻏﺎﺏ ﺃﺣﺪﻫﻢ ﺇﻥ ﻛﺎﻧﺖ ﻟﻠﺬﺑﺢ‪.‬‬ ‫ ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺬﺑﺤﻬﺎ ﻟﻬﻢ ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ ﻟﻪ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﺫﺑﺤﻬﺎ ﻋﻦ ﺃﺣﺪ ﺍﻟﺸﺮﻛﺎﺀ ﺇﻥ ﻟﻢ ﻳﺄﻣﺮﻭﻩ‬ ‫ﺑﺬﻟﻚ)‪.(٣‬‬ ‫‪ ٥١٨‬اﻻ‪-‬ﻼف ‪ (B‬ذ ا‪ U‬ة ا‪:EU‬‬ ‫ﺇﻥ ﺍﺧﺘﻠﻒ ﺟﻤﺎﻋﺔ ﻓﻲ ﺫﺑﺢ ﺍﻟﺸﺎﺓ ﺍﻟﻤﺸﺘﺮﻛﺔ ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﻭ ﻓﻲ ﻏﻴﺮ‬ ‫ﺫﻟﻚ ﻟﻢ ﻳﺠﺰ ﻷﺣﺪﻫﻢ ﺫﺑﺤﻬﺎ ﺣﺘﻰ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻭﻗﺖ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﺈﻥ ﺫﺑﺢ ﻗﺒﻞ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺣﺮﻣﺖ‪ ،‬ﻭﺿﻤﻦ ﺃﻏﻠﻰ ﺍﻟﺜﻤﻨﻴﻦ ﻗﻴﻤﺘﻬﺎ ﺣﻴﺔ ﻭﻗﻴﻤﺘﻬﺎ ﻣﻴﺘﺔ ﻟﻮ ﻟﻢ ﺗﺤﺮﻡ‪،‬‬ ‫ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٢ ،٤٩١/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٢/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٣/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٣/٤‬‬ ‫‪361‬‬‫ﻣﻦ ﺗﺤﺮﻡ ﺫﻛﺎﺗﻪ ﻭﻣﻦ ﺗﺤﻞ‬ ‫‪ ٥١٩‬ذ)‪ E‬ا ( ا‪:!4 $‬‬ ‫ ﺗﺼﺢ ﺫﻛﺎﺓ ﻛﺘﺎﺑﻲ ﻣﻌﺎﻫﺪ ﺳﻮﺍﺀ ﺃﻋﻄﻰ ﺍﻟﺠﺰﻳﺔ ﺃﻡ ﻻ؛ ﺇﺫ ﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻭﺻﻠﺤﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﻏﻴﺮ ﻣﺤﺎﺭﺏ‪ ،‬ﻓﺒﻌﺪﻡ ﻣﺤﺎﺭﺑﺘﻪ ﺣﻠﺖ ﺫﻛﺎﺗﻪ؛ ﺇﺫ ﺗﺮﻙ ﺍﻟﻤﺤﺎﺭﺑﺔ ﺃﻣﺎ ﻧﺎ‬ ‫ﻟﻴﻨﻈﺮ ﻭﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ‪ :‬ﺃﻧﻪ ﻻ ﺗﺤﻞ ﻣﻦ ﻣﻌﺎﻫﺪ ﻻ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ‬ ‫ﺃﻥ ﻳﺮﻳﺪﻩ ﺍﻟﻤﺼﻨﻒ ﻭﺍﻟﺸﻴﺦ ﺑﺄﻥ ﻳﺤﻤﻞ ﺍﻟﻤﻌﺎﻫﺪ ﻋﻠﻰ ﻣﻦ ﻋﺎﻫﺪ ﺑﺘﺮﻙ ﺣﺮﺏ‪ ،‬ﺃﻭ‬ ‫ﺑﺈﻋﻄﺎﺀ ﺟﺰﻳﺔ ﻭﻟﻮ ﻣﻦ ﺍﻟﺼﺎﺑﺌﻴﻦ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺍﻟﺼﺎﺑﺌﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻟﻜﻦ ﺣﻜﻤﻬﻢ ﺣﻜﻢ‬ ‫ﺃﻫﻠﻪ‪.‬‬ ‫ ﻭﻗﺎﻟﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻟﻴﺴﻮﺍ ﻣﻨﻬﻢ ﻭﻻ ﺗﺤﻞ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﻜﺘﺎﺑﻲ ﻣﺨﺘﻮ ﻧﺎ‬ ‫ﺃﻡ ﻻ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﻣﻦ ﻧﺼﺮﺍﻧﻲ ﻣﻌﺎﻫﺪ ﻏﻴﺮ ﻣﺨﺘﻮﻥ؛ ﻷﻧﻪ ﻻ ﻳﺪﻳﻦ ﺑﺎﻟﺨﺘﻦ‪،‬‬ ‫ﻻ ﻣﻦ ﻳﻬﻮﺩﻱ؛ ﻷﻧﻪ ﻳﺪﻳﻦ ﺑﻪ)‪.(١‬‬ ‫‪ ٥٢٠‬ذ)‪ E‬ا(‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﺗﺠﻮﺯ ﺫﺑﻴﺤﺔ ﺍﻟﺤﺮﺑﻲ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﺗﺠﻮﺯ ﺫﺑﻴﺤﺔ ﺍﻟﺤﺮﺑﻲ‪ ،‬ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﻭﺟﻪ ﺍﻟﺠﻮﺍﺯ‪ :‬ﺃﻥ ﺍﷲﺳﺒﺤﺎﻧﻪﺃﻃﻠﻖ ﺣﻞ ﺫﺑﺎﺋﺤﻬﻢ ﻭﻟﻢ ﻳﻘﻴﺪﻫﺎ ﺑﺘﺮﻙ‬ ‫ﺍﻟﻤﺤﺎﺭﺑﺔ‪ ،‬ﻭﻻ ﺑﺈﻋﻄﺎﺀ ﺍﻟﺠﺰﻳﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪362‬‬ ‫ﻣﺴﺘﻨﺪﺍ ﺇﻟﻰ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﻧﺴﺎﺋﻬﻢ‪،‬‬ ‫‬‫ﻭﻭﺟﻪ ﺍﻟﻤﻨﻊ‪ :‬ﺃﻧﻪ ﻟﻮ ﺟﺎﺯ ﺫﻟﻚ ﻟﻜﺎﻥ‬ ‫ﻭﻧﻜﺎﺣﻬﻦ ﻣﻤﺘﻨﻊ؛ ﻷﻧﻪ ﻟﻮ ﻧﻜﺤﻬﻦ ﻣﺴﻠﻢ ﻭﺣﺎﺭﺑﻦ ﺃﻭ ﺫﻫﺒﻦ ﺇﻟﻰ ﺑﻼﺩ ﺍﻟﺤﺮﺏ‬ ‫ﻟﺴﺒﻴﻦ‪ ،‬ﻓﻴﺤﻠﻠﻦ ﺑﺎﻟﺴﺒﺎﺀ ﻟﻤﻦ ﻳﻤﻠﻜﻬﻦ‪ ،‬ﻭﻳﺤﻠﻠﻦ ﻟﺰﻭﺟﻬﻦ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ‬ ‫ﻻ ﺗﺤﻞ ﻟﺮﺟﻠﻴﻦ)‪.(١‬‬ ‫‪ ٥٢١‬ذ)‪ oV E‬رى ا‪$‬ب‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻛﻞ ﺫﺑﻴﺤﺔ ﺍﻟﻨﺼﺎﺭﻯ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺫﺑﻴﺤﺔ ﺍﻟﻨﺼﺎﺭﻯ‪.‬‬ ‫ﻭﺍﻟﺠﻮﺍﺯ ﻣﻤﻦ ﻳﻘﺮﺃ ﺍﻹﻧﺠﻴﻞ ﺩﻭﻥ ﻣﻦ ﻻ ﻳﻘﺮﺅﻩ ﻟﻴﻌﺮﻑ ﺍﻟﺤﻼﻝ ﻭﺍﻟﺤﺮﺍﻡ‬ ‫ﻓﻴﺬﻛﻲ ﺫﻛﺎﺓ ﺷﺮﻋﻴﺔ‪ ،‬ﻓﻼ ﻳﺸﺘﺮﻁ ﺇﺗﻤﺎﻡ ﺍﻹﻧﺠﻴﻞ ﻛﻠﻪ‪.‬‬ ‫ﻭﺍﻟﻤﻨﻊ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺸﻤﻠﻬﻢ ﺍﺳﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﻭﺍﻟﺠﻮﺍﺯ ﻣﻄﻠﻘﺎ ﻋﻠﻰ ﺃﻧﻪ ﻳﺸﻤﻠﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺠﻮﺍﺯ ﻳﻘﻴﺪ ﺍﻟﺬﻛﺮ ﺃﻭ ﻋﺪﻡ ﺍﻟﻠﻌﺐ‬ ‫ﺑﺎﻟﻠﺤﻢ‪ ،‬ﻟﻜﻦ ﻟﻤﺎ ﺣﺪﺛﻮﺍ ﺍﺣﺘﻴﻂ ﻟﻬﻢ؛ ﻛﺼﺒﻲ ﻛﺘﺎﺑﻲ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﺑﺤﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺠﻮﺯ)‪.(٢‬‬ ‫‪ ٥٢٢‬ذ)‪ E‬ا ‪ (C1‬أو ا‪ (v1‬إن د‪ E' (B 3-‬أ‪ 34‬ا ب‪:‬‬ ‫ﺇﻥ ﺩﺧﻞ ﻣﺠﻮﺳﻲ ﺃﻭ ﻭﺛﻨﻲ ﻓﻲ ﻣﻠﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﻞ ﻣﻨﻪ ﻣﺎ ﺣﻞ ﻣﻨﻬﻢ ﺇﻥ‬ ‫ﻋﺎﻫﺪﻭﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺎﻫﺪﻭﺍ ﻓﻔﻴﻪ ﺧﻼﻑ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٩٦/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻧﻲ ] ‪.[١٧٥٣/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪ ،[٤٩٦/٤‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻧﻲ ] ‪.[١٧٥٤/٣‬‬ ‫‪363‬‬‫ﻣﻦ ﺗﺤﺮﻡ ﺫﻛﺎﺗﻪ ﻭﻣﻦ ﺗﺤﻞ‬ ‫‪ ٥٢٣‬ذ)‪ E‬ا‪ *'L‬إن ار‪ !%‬إ‪ .‬أ‪ 34‬ا ب‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﻻ ﻳﺤﻞ ﺫﻛﺎﺓ ﺍﻟﻤﺴﻠﻢ ﺇﻥ ﺍﺭﺗﺪ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻭﺍﻟﻤﺠﻮﺱ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺤﻞ ﻣﻤﻦ ﺩﺧﻞ ﻓﻲ ﺩﻳﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻤﺠﻮﺱ‬ ‫ﻣﺎ ﺣﻞ ﻣﻨﻬﻢ ﺇﻥ ﻛﺎﻥ ﺩﺧﻮﻟﻬﻢ ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻻ ﺇﻥ ﺑﻌﺪﻩ)‪.(١‬‬ ‫‪ ٥٢٤‬ذ)‪ E‬ا)‪1i‬دي إن د‪ 3-‬ا‪o‬ا‪ E)V‬وا‪:\$‬‬ ‫ ﻳﺤﻞ ﻣﻦ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﺃﻭ ﺻﺎﺑﺊ ﺩﺧﻞ ﻓﻲ ﺩﻳﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﺗﺤﻮﻝ ﺇﻟﻰ ﻳﻬﻮﺩﻳﺔ ﺃﻭ‬ ‫ ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻻ ﺗﺠﻮﺯ ﺫﺑﻴﺤﺔ ﻣﺠﻮﺳﻲ ﻭﻟﻮ ‪‬‬ ‫ﻧﺼﺮﺍﻧﻴﺔ)‪.(٢‬‬ ‫‪ ` E1"/ ٥٢٥‬أ‪ E) 3‬أو أ‪ !LB‬ذ);‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻣﻐﻠﻈﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﺑﺬﻛﻴﺔ ﻗﺪﺭﻫﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٧/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪364‬‬ ‫‪ ` ٥٢٦‬أ‪ !LB‬ذ)‪ E‬أو ‪)V‬ة ; أو ‪V‬ه‪:‬‬ ‫ﺿﻤﻦ ﻗﻴﻤﺘﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ‪ ،‬ﻭﺗﻘﻮﻡ ﻣﻴﺘﺔ ﻛﺄﻧﻬﺎ ﺣﻞ ﺃﻛﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻠﺬﺑﺢ‬ ‫ﺿﻤﻦ ﻗﻴﻤﺘﻬﺎ ﺣﻴﺚ ﻛﺎﻧﺖ ﺣﻴﺔ)‪.(١‬‬ ‫‪h *7 ٥٢٧‬ﻼة ` أ‪:E) 3‬‬ ‫ ﻣﻦ ﺃﻛﻞ ﻣﻴﺘﺔ ﺃﻋﺎﺩ ﺻﻼﺗﻪ ﺍﻟﺘﻲ ﺻﻠﻰ ﻗﺒﻞ ﻏﺴﻞ ﻣﺎ ﻣﺴﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﻔﺮ‬ ‫ﻭﺍﺣﺪﺓ؛ ﺃﻱ‪ :‬ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻟﻠﺼﻼﺓ‪ ،‬ﻣﻐﻠﻈﺔ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﺮ ﻟﻜﻞ ﺻﻼﺓ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٦/٤‬‬ ‫‪365‬‬ ‫ذ ة ا‪)o‬!‬ ‫‪ *7 ٥٢٨‬أ‪ !)h 3‬ا>‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻗﻮﻝ‪ :‬ﻳﺤﻞ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺇﻥ ﻛﺎﻥ ﺑﺼﻮﺭﺓ ﻛﻠﺐ ﺃﻭ ﺧﻨﺰﻳﺮ ﺃﻭ ﺁﺩﻣﻲ ﺑﻐﻴﺮ‬ ‫ﺗﺬﻛﻴﺔ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺃﺣﻠﺖ ﻟﻨﺎ ﻣﻴﺘﺘﺎﻥ‪ :‬ﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﺴﻤﻚ«)‪.(٢)(١‬‬ ‫ ﻗﻴﻞ‪ :‬ﻻ ﻳﺆﻛﻞ ﻣﻨﻪ ﻣﺎ ﺑﺼﻮﺭﺓ ﺧﻨﺰﻳﺮ ﺃﻭ ﺁﺩﻣﻲ‪.‬‬ ‫ﺷﺒﻴﻬﺎ‬ ‫‬‫ﺷﺒﻴﻬﺎ ﺑﻤﺎ ﺣﺮﻡ ﻣﻦ ﺍﻟﺒﺮ ﻓﺤﺮﺍﻡ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟﺒﺤﺮ‬ ‫ﺑﻤﻜﺮﻭﻩ ﻓﻤﻜﺮﻭﻩ‪ ،‬ﻭﺣﻞ ﻣﺎ ﺳﻮﺍﻫﻤﺎ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺣﻞ ﺍﻟﺠﻤﻴﻊ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺎ ﻟﻪ ﻣﺜﻞ ﻣﻦ ﺩﻭﺍﺏ ﺍﻟﺒﺮ ﻣﻦ ﺍﻟﻤﺤﻠﻼﺕ ﻓﻬﻮ‬ ‫ﺣﻼﻝ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻬﻮ ﺣﺮﺍﻡ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١٦ ،١٥/١٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ‪ ،‬ﺡ)‪ .(٣٣١٤‬ﻗﺎﻝ‬ ‫ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺑﻠﻮﻍ ﺍﻟﻤﺮﺍﻡ ]‪ :[٩/١‬ﻭﻓﻴﻪ ﺿﻌﻒ‪ ،‬ﻭﻗﺪ ﺻﺢ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ]‪ .[٧/١٠‬ﻭﻟﻪ ﺣﻜﻢ ﺍﻟﻤﺮﻓﻮﻉ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٨٤/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٤٩٨/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪366‬‬ ‫‪ ٥٢٩‬أ‪ E) 3‬ا>‪:‬‬ ‫ﻃﺎﻓﻴﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺭﻣﺎﻩ‬ ‫ ﻳﺤﻞ ﺃﻛﻞ ﻣﺎ ﻣﺎﺕ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻓﻲ ﺃﺳﻔﻠﻪ‪ ،‬ﺃﻭ ‬ ‫ﺑﺄﻣﻮﺍﺟﻪ ﺇﻟﻰ ﺍﻟﺒﺮ‪ ،‬ﺃﻭ ﺫﻫﺐ ﻋﻨﻪ ﺍﻟﻤﺎﺀ ﻭﺗﺮﻛﻪ ﻓﻲ ﺍﻟﺒﺮ‪ ،‬ﺃﻭ ﻧﺸﻒ ﻋﻨﻪ ﺍﻟﻤﺎﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺆﻛﻞ ﻣﺎ ﻣﺎﺕ ﻓﻴﻪ ﻓﻲ ﺍﻷﺭﺽ ﺃﻭ ﻓﻮﻕ ﺍﻟﻤﺎﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺑﻜﺮﺍﻫﺘﻪ‪.‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻛﻞ ﻣﺎ ﺭﻣﺎﻩ ﺍﻟﺒﺤﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻓﻲ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﺃﻧﻬﻢ‬ ‫ﺃﻳﺎﻣﺎ ﻓﺄﺧﺒﺮﻭﻩ ﮊ ﺑﺄﻛﻠﻬﻢ ﻣﻨﻬﺎ‬ ‫ﻭﺟﺪﻭﺍ ﺩﺍﺑﺔ ﺑﺤﺮﻳﺔ ﺑﺴﺎﺣﻞ ﺍﻟﺒﺤﺮ ﻓﺄﻛﻠﻮﺍ ﻣﻨﻬﺎ ‬ ‫ﻓﺄﺟﺎﺯﻩ)‪ ،(١‬ﻭﺭﻭﻱ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﻨﻬﺎ ﺷﻲﺀ؟ ﻓﺄﺗﻮﺍ ﺑﻤﺎ ﻋﻨﺪﻫﻢ ﻓﺄﻛﻞ‬ ‫ﻣﻨﻪ«)‪ ،(٢‬ﻭﻣﺎ ﺭﻭﺍﻩ ﻓﻲ ﺍﻟﺒﺎﺏ ﻣﻦ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﺎ ﺃﻟﻘﻰ ﺍﻟﺒﺤﺮ ﻭﺟﺰﺭ ﻋﻨﻪ)‪ (٣‬ﻓﻜﻠﻮﻩ‪،‬‬ ‫ﻭﻣﺎ ﻣﺎﺕ ﻓﻴﻪ ﻓﻼ ﺗﺄﻛﻠﻮﻩ«)‪ ،(٤‬ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻟﻤﻦ ﻗﺎﻝ ﺑﺘﺤﺮﻳﻢ ﻣﺎ ﻣﺎﺕ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺳﻮﺍﺀ ﻣﺎﺕ ﻭﻭﺟﺪ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﺃﻭ ﻓﻲ ﺍﻷﺭﺽ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻓﺈﺫﺍ ﺻﺢ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻤﻞ ﺑﻪ ﺑﺨﺼﻮﺻﻪ ﻻ ﺑﺄﺣﺎﺩﻳﺚ ﻋﻤﻮﻡ ﺣﻠﻴﺔ ﻣﻴﺘﺔ ﺍﻟﺒﺤﺮ؛ ﻷﻥ‬ ‫ﺍﻟﻌﻤﻞ ﺑﺎﻟﺨﺎﺹ ﻻ ﺑﺎﻟﻌﺎﻡ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ‪ ،‬ﻭﻣﺎ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻣﺎ ﺃﻟﻘﻰ ﺍﻟﺒﺤﺮ ﻭﺟﺰﺭ ﻋﻨﻪ«‬ ‫ﻟﻠﺠﻨﺲ‪ ،‬ﻓﺘﺸﻤﻞ ﻧﻮﻋﻴﻦ‪ :‬ﻣﺎ ﺃﻟﻘﺎﻩ‪ ،‬ﻭﻣﺎ ﺟﺰﺭ ﻋﻨﻪ)‪.(٥‬‬ ‫‪ !)h ٥٣٠‬ا>‪:‬‬ ‫ﺻﻴﺪ ﺍﻟﺒﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺘﻮﺣﺶ ﺍﻟﻤﺒﺎﺡ ﺃﻛﻠﻪ ﻭﻻ ﻣﺎﻟﻚ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﺮﻛﺔ ﻓﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻨﻬﺪ ﻭﺍﻟﻌﺮﻭﺽ‪ ،‬ﺡ)‪،(٢٤٨٣‬‬ ‫ﻭﻣﺴﻠﻢ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﺑﺎﺏ ﺇﺑﺎﺣﺔ ﻣﻴﺘﺎﺕ ﺍﻟﺒﺤﺮ‪ ،‬ﺡ)‪.(١٩٣٥‬‬ ‫)‪ (٢‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﺪ ﺃﺑﻲ ﻋﻮﺍﻧﺔ ﻓﻲ ﺍﻟﻤﺴﺘﺨﺮﺝ ]‪.[٢١/٥‬‬ ‫)‪ (٣‬ﺃﻱ‪ :‬ﻣﺎ ﺍﻧﻜﺸﻒ ﻋﻨﻪ ﺍﻟﻤﺎﺀ ﻣﻦ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺤﺮ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ ]‪.[٢٦٨/١‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺃﻛﻞ ﺍﻟﻄﺎﻓﻲ ﻣﻦ ﺍﻟﺴﻤﻚ‪ ،‬ﺡ)‪ ،(٣٨١٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺍﻷﺭﻧﺐ‪ ،‬ﺡ)‪ ،(٣٢٤٧‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻓﻲ ﺗﻨﻘﻴﺢ ﺍﻟﺘﺤﻘﻴﻖ ]‪.[٦٤٦/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٠ ،٤٩٩/٤‬‬ ‫‪367‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ ﻭﻣﻦ ﻣﻠﻚ ﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ ﺍﻟﺘﻲ ﻳﺼﺎﺩ ﺑﻬﺎ ﺑﺘﺮﺑﻴﺔ ﺃﻭ ﺷﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻏﻴﺮ‬ ‫ﺫﻟﻚ ﻓﻼ ﻳﺤﻞ ﻟﻤﻦ ﻳﻤﻠﻜﻪ ﻋﻠﻴﻪ ﻭﻟﻮ ﺫﻫﺐ ﻋﻨﻪ ﻭﻧﻔﺮ ﺇﻟﻰ ﺑﻌﻴﺪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻮﻃﻦ‬ ‫ﻣﻌﻪ ﺑﻼ ﺗﺮﺑﻴﺔ ﻭﻻ ﺷﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺛﻢ ﻧﻔﺮ ﻋﻨﻪ ﻭﻋﻦ ﻣﺤﺎﻟﻪ ﻓﻠﻐﻴﺮﻩ ﺃﻥ ﻳﺼﻄﺎﺩﻩ‪،‬‬ ‫ﻭﻛﺬﺍ ﺣﻤﺎﻡ ﻳﻤﻠﻚ ﻭﻳﺘﺨﺬ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺪﺟﺎﺝ ﻭﻧﺤﻮﻫﺎ ﻻ ﻳﺤﻞ ﺍﺻﻄﻴﺎﺩ ﺫﻟﻚ‬ ‫ﺇﻻ ﺑﺈﺫﻥ ﺃﺭﺑﺎﺑﻪ‪ ،‬ﻭﻟﻠﺤﻤﺮ ﺍﻟﻮﺣﺸﻴﺔ ﻋﻼﻣﺔ ﺗﻌﺮﻑ ﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻧﺘﺼﺎﺏ ﻗﺮﻭﻧﻬﺎ‪،‬‬ ‫ﻣﻘﺼﻮﺻﺎ ﻓﻜﺎﻟﻤﺮﺑﻮﺏ ﻭﻛﺎﻥ ﻟﻘﻄﺔ‪ ،‬ﻭﺍﺳﻢ ﺍﻟﻀﺎﻟﺔ‬ ‫‬‫ﻃﻴﺮﺍ‬ ‫ﻭﺃﻧﻬﺎ ﺑﻴﺾ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ‬ ‫‬ ‫ﻭﻏﻴﺮﻩ ﺟﺎﺯ ﺻﻴﺪﻩ ﻣﻦ ﻗﺮﻳﺔ‬ ‫ﻣﺮﺑﻮﺑﺎ‬ ‫‬‫ﺃﻭﻟﻰ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺍﺣﺘﻤﻞ ﻣﻦ ﺍﻟﻄﻴﺮ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺻﻴﺪﺍ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﻣﺮﺑﻮﺑﺎ‪ ،‬ﻭﺍﻟﺪﺟﺎﺝ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ‬ ‫‬‫ﻭﺧﺎﺭﺝ ﺣﺘﻰ ﻳﻌﻠﻢ‬ ‫ﻣﺮﺑﻮﺑﺎ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻓﺼﻴﺪ ﺇﻥ ﺍﺣﺘﻤﻠﻪ‪.‬‬ ‫‬‫ﻟﻴﺲ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻷﻏﻠﺐ ﻓﻲ ﺃﻣﻮﺭ ﺍﻟﺪﺟﺎﺝ ﺃﻧﻪ ﻣﺮﺑﻮﺏ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﻴﺮ ﻣﺮﺑﻮﺏ‪،‬‬ ‫ﻭﻻ ﺑﺄﺱ ﺑﺼﻴﺪ ﺍﻟﻄﻴﺮ ﻣﻦ ﺍﻟﺒﻴﺪﺭ ﻭﺍﻟﺒﻴﻮﺕ)‪.(١‬‬ ‫‪ ٥٣١‬آ‪ !)h E‬ا>‪:‬‬ ‫ﻛﺒﻴﺮﺍ‬ ‫ﻭﻳﺼﺎﺩ ﺑﻴﺪ ﻟﻠﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﻴﺪ ﺑﻼ ﺭﻣﺢ؛ ﻛﺒﻴﺾ ﻭﻓﺮﺥ ﻭﻏﻴﺮﻫﻤﺎ ﻭﻟﻮ ‬ ‫ﺣﻴﺚ ﺃﻣﻜﻦ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﺬﺑﺢ ﺃﻭ ﺍﻟﻨﺤﺮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﺑﻨﺒﻞ ﻭﺭﻣﺢ ﻭﺳﻴﻒ ﻭﻧﺤﻮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺑﻜﻠﺐ‪ ،‬ﻭﺍﻟﺴﻠﻮﻗﻲ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﻠﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻤﻬﺮﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻓﻼ‬ ‫ﺧﻼﻑ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺑﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺑﻜﻠﺐ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻢ ﻭﻳﺘﺄﺩﺏ‬ ‫ﻣﺎ ﻻ ﻳﺘﻌﻠﻢ ﻭﻳﺘﺄﺩﺏ ﻏﻴﺮﻩ‪ ،‬ﻭﻷﻧﻪ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻔﻈﻪ ﻓﻲ ﺍﻵﻳﺔ؛ ﺇﺫ ﻗﺎﻝ‪﴾ r ﴿ :‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪[٤ :‬؛ ﺃﻱ ﻣﺘﺨﺬﻳﻨﻬﺎ ﻛﻼﺏ ﺻﻴﺪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻛﻼﺏ ﻏﻴﺮ ﺻﻴﺪ‪ ،‬ﻓﺎﻟﺠﻮﺍﺭﺡ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﻜﻼﺏ ﺍﻟﻤﻌﺮﻭﻓﺔ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺣﻤﻞ ﻟﻠﻔﻆ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺍﻟﻜﻠﺐ ﺍﻟﻤﻌﺘﺎﺩ‪،‬‬ ‫ﻛﻼﺑﺎ؛‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻭﻭﺟﻪ ﻣﻦ ﺟﺎﺯ ﺑﻜﻞ ﺳﺒﻊ‪ :‬ﺃﻧﻬﺎ ﺗﺴ ‪‬ﻤﻰ ‬ ‫ﺑﻤﻌﻨﻰ ﻣﻜﻠﺒﻴﻦ؛ ﻣﺘﺨﺬﻳﻬﺎ ﻛﻼﺏ ﺻﻴﺪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻛﻼﺏ ﺻﻴﺪ ﺃﻡ ﻟﻢ ﺗﻜﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠١ ،٥٠٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪368‬‬ ‫ﻛﻼﺑﺎ‪ ،‬ﻓﺎﻟﺠﻮﺍﺭﺡ ﻛﻞ ﻣﺎ ﻳﻜﺴﺐ ﺃﻭ ﻳﻌﺪﻭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﻳﺠﺮﺣﻪ‪ ،‬ﻭﻭﺟﻪ ﻣﻦ ﺧﺺ‬ ‫‬ ‫ﺍﻟﻜﻠﺐ ﺍﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﺒﺎﺯ‪ :‬ﺣﺪﻳﺚ ﻋﺪﻱ ﺑﻦ ﺣﺎﺗﻢ‪» :‬ﺇﻧﺎ ﻗﻮﻡ ﻧﺼﻴﺪ ﺑﻬﺬﻩ ﺍﻟﻜﻼﺏ‬ ‫ﻭﺍﻟﺒﻴﺰﺍﻥ‪ ،‬ﻓﻤﺎ ﻳﺤﻞ ﻟﻨﺎ؟ ﻓﻘﺎﻝ ﮊ ‪ :‬ﻳﺤﻞ ﻟﻜﻢ ﻣﺎ ﻋﻠﻤﺘﻢ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ«)‪ ،(١‬ﻭﺃﺗ ‪‬ﻢ‬ ‫ﺍﻵﻳﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺟﺎﺏ ﺑﺎﻵﻳﺔ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺒﺎﺯ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺍﻵﻳﺔ‪،‬‬ ‫ﻭﻻ ﻧﺴﻠﻢ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺃﺟﺎﺏ ﺑﻤﺎ ﻫﻮ ﺃﻋﻢ ﻣﻦ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻟﺌﻦ ﺳﻠﻤﻨﺎ ﺃﻧﻪ‬ ‫ﺃﺟﺎﺏ ﻋﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺒﺎﺯ ﻓﻘﻂ‪ ،‬ﻟﻨﻘﻮﻟﻦ‪ :‬ﺍﻗﺘﺼﺮ ﻋﻠﻴﻬﻤﺎ؛ ﻟﺬﻛﺮﻫﻤﺎ ﻓﻲ ﺍﻟﺴﺆﺍﻝ‪،‬‬ ‫ﻓﺘﻼ ﺍﻵﻳﺔ ﻓﺎﺳﺘﺸﻌﺮﻫﻤﺎ ﻓﻴﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻋﻢ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻧﺴﻠﻢ ﺃﻥ ﻏﻴﺮ ﺍﻟﻜﻠﺐ‬ ‫ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺑﻞ ﻗﺒﻮﻝ ﻏﻴﺮﻩ ﻭﺍﻹﻣﺴﺎﻙ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻣﻌﺘﺎﺩ)‪.(٢‬‬ ‫‪ ٥٣٢‬أ‪ 3‬ا ر‪ ` E7‬ا‪:!)o‬‬ ‫ ﻳﺠﻮﺯ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺼﻴﺪ ﺍﻟﺬﻱ ﺃﻣﺴﻜﺖ ﺑﻪ ﺍﻟﺠﺎﺭﺣﺔ ﻭﻟﻢ ﺗﺄﻛﻞ ﻣﻨﻪ؛‬ ‫ﻟﻘﻮﻟﻪ ‪ ﴾ ml k j i hg f e d ﴿ : 4‬ﺇﻟﻰ ﻗﻮﻟﻪ‪x ﴿ :‬‬ ‫‪] ﴾ { z y‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٤ :‬ﻓﺈﺫﺍ ﺃﻛﻞ ﻣﻨﻪ ﻓﺈﻧﻤﺎ ﺃﻣﺴﻜﻪ ﻋﻠﻰ ﻧﻔﺴﻪ)‪ ،(٣‬ﻭﺇﻥ‬ ‫ﺃﻛﻠﺖ ﺣﺮﻣﺖ ﺇﻻ ﺇﻥ ﺃﺩﺭﻛﺖ ﺣﻴﺎﺗﻪ ﻭﺗﺬﻛﻴﺘﻪ)‪ ،(٤‬ﻭﺇﻥ ﻧﺘﻔﺖ ﺍﻟﺠﺎﺭﺣﺔ ﺭﻳﺸﻪ ﻓﻠﻴﺲ‬ ‫ﺑﺄﻛﻞ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﺖ ﻣﻦ ﺩﻣﻪ ﻓﻼ ﻳﺆﻛﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ ﻣﺎ ﻟﻢ ﺗﺄﻛﻞ ﻣﻦ ﺍﻟﻠﺤﻢ)‪.(٥‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﻛﻞ ﺍﻟﻜﻠﺐ‪ ،‬ﺡ)‪ ،(٥٤٨٣‬ﻭﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻜﻼﺏ ﺍﻟﻤﻌﻠﻤﺔ‪ ،‬ﺡ)‪،(١٩٢٩‬‬ ‫ﺑﺬﻛﺮ ﺍﻟﻜﻠﺐ ﻓﻘﻂ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ [١٩٣/٣٠‬ﺑﻠﻔﻆ‪» :‬ﺇﻧﺎ ﻗﻮﻡ ﻧﺘﺼﻴﺪ ﺑﻬﺬﻩ ﺍﻟﻜﻼﺏ‬ ‫ﻭﺍﻟﺒﺰﺍﺓ«‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﻴﺪ‪ ،‬ﺡ)‪ (٢٨٥١‬ﺑﻠﻔﻆ‪» :‬ﻣﺎ ﻋﻠﻤﺖ ﻣﻦ‬ ‫ﻛﻠﺐ ﺃﻭ ﺑﺎﺯ‪ ،‬ﺛﻢ ﺃﺭﺳﻠﺘﻪ ﻭﺫﻛﺮﺕ ﺍﺳﻢ ﺍﷲ ﻓﻜﻞ ﻣﻤﺎ ﺃﻣﺴﻚ ﻋﻠﻴﻚ«‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٢ ،٥٠١/٤‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٧٨/٢‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪ ،[٥٧٩‬ﻭﺍﻟﺒﺴﻴﻮﻱ ]ﺹ ‪.[١٧٦٨‬‬ ‫)‪ (٥‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٨٠ ،٥٧٩‬‬ ‫‪369‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ ﺇﻥ ﺃﻛﻠﺖ ﻣﻨﻪ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ﻃﻴﺮﺍ ﺣﻞ ﻭﻟﻮ ﺃﻛﻞ ﻣﻨﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﺣﺔ ‬ ‫ﻛﻠﺒﺎ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ﻃﺎﺋﺮﺍ ﺃﻭ ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ ﻭﻟﻮ ﺃﻛﻞ ﻣﻨﻪ ﺣ ‪‬ﻴﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺆﻛﻞ ﺇﺫﺍ ﺃﻛﻞ ﻣﻨﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﺜﻨﻰ ﻋﻨﺪﻱ ﻣﺎ ﺇﺫﺍ‬ ‫ﺃﻣﺴﻚ ﻭﺍﻧﺘﻈﺮ ﻣﻮﻻﻩ ﻣﺪﺓ ﺛﻢ ﺃﻛﻞ ﻣﻨﻪ؛ ﻷﻥ ﺍﻧﺘﻈﺎﺭﻩ ﻋﻼﻣﺔ ﺃﻧﻪ ﻟﻢ ﻳﺼﺪ ﻟﻨﻔﺴﻪ‪،‬‬ ‫ﺑﻌﺪ ﻛﺎﻟﺴﺮﻗﺔ؛ ﻟﻐﻠﺒﺔ ﺍﻟﺠﻮﻉ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺳ ‪‬ﻤﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺼﺎﺩ‬‫ﺑﻞ ﻟﻤﻮﻻﻩ‪ ،‬ﻭﺃﻛﻠﻪ ‬ ‫ﺑﻪ‪ :‬ﺟﺎﺭﺣﺔ؛ ﻷﻧﻪ ﻳﺠﺮﺡ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﻷﻧﻪ ﻳﺠﺮﺡ ﻟﺼﺎﺣﺒﻪ؛ ﺃﻱ‪ :‬ﻳﻜﺴﺐ‪ ،‬ﻭﺍﻟﺘﺎﺀ‬ ‫ﻟﻠﻨﻘﻞ ﻣﻦ ﺍﻟﻮﺻﻔﻴﺔ)‪.(١‬‬ ‫‪ ٥٣٣‬ا‪ !/ E)L‬إر‪ C‬ل ا ر‪:E7‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﺎﺋﺪ ﺍﻟﺘﺴﻤﻴﺔ؛ ﺃﻱ‪ :‬ﺫﻛﺮ ﺍﷲ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻭﻓﻲ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ‬ ‫ﻋﻨﺪ ﺍﻟﺬﺑﺢ ﺧﻼﻑ ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﺼﺎﺋﺪ ﺑﺎﻟﺼﻴﺪ ﺍﻟﺬﻛﺎﺓ ﺑﺬﻟﻚ ﺍﻹﺭﺳﺎﻝ)‪.(٢‬‬ ‫‪ ٥٣٤‬ذ  ‪:!)  !)h‬‬ ‫ﻳﺠﻮﺯ ﺫﺑﺢ ﻣﺎ ﺻﻴﺪ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻼ ﻳﺆﻛﻞ ﻭﻟﻮ ﻣﺎﺕ ﺑﺎﻹﻣﺴﺎﻙ ﺑﺎﻟﻴﺪ‬ ‫‬ ‫ﻋﻨﺪ ﺍﺻﻄﻴﺎﺩﻩ؛ ﺇﺫ ﻟﻢ ﺗﻨﻠﻪ ﺫﻛﺎﺓ ﻣﻦ ﺷﻲﺀ ﺣﺪﻳﺪ‪ ،‬ﻭﺻﺎﺭ ﺑﺤﺼﻮﻟﻪ ﺑﻴﺪﻩ ﻭﻗﺪﺭﺗﻪ‬ ‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺣﻜﻢ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻬﻮ ﻛﺎﻷﻧﻌﺎﻡ ﺍﻟﻤﻘﺪﻭﺭ ﻋﻠﻴﻬﺎ‪.‬‬ ‫‬‫ﻋﻠﻴﻪ‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻫﻼ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺣﻼﻝ ﺇﺫﺍ ﻣﺎﺕ ﺑﺎﻹﻣﺴﺎﻙ ﺑﺎﻟﻴﺪ ﻛﻤﺎ ﺣﻞ ﺇﺫﺍ ﻣﺎﺕ‬ ‫ﻣﻌﺎ ﻓﻴﻬﺎ؛ ﺇﺫ ﻗﺎﻝ‪x ﴿ :‬‬‫ﺑﺎﻟﺴﻼﺡ‪ ،‬ﻭﻗﺪ ﻗ ﺮﻧﺎ ﻓﻲ ﺍﻵﻳﺔ ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺃﺳﻨﺪ ﺍﻟﺼﻴﺪ ﺇﻟﻴﻬﻤﺎ ‬ ‫‪] ﴾ z y‬ﺍﻟﻤﺎﺋﺪﺓ‪[٩٤ :‬؟!‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٣ ،٥٠٢/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪370‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺁﻟﺔ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﻛﺎﺓ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻬﺎ ﺣﺪ‪ ،‬ﻭﻻ ﺣﺪ ﻟﻠﻴﺪ‪،‬‬ ‫ﻗﻠﺖ‪ :‬ﻗﺪ ﻗﻴﺪﺕ ‪‬‬ ‫ﻓﻼ ﻳﺤﻞ ﺑﻬﺎ ﻛﻤﺎ ﻻ ﻳﺤﻞ ﺑﺴﻼﺡ ﻻ ﺣﺪ ﻟﻪ؛ ﺇﺫ ﺍﻟﻤﻀﺮﻭﺏ ﺑﻪ ﻭﻗﻴﺬﺓ‪ ،‬ﻭﻗﺪ‬ ‫ﺣﺮﻣﺖ ﺍﻟﻮﻗﻴﺬﺓ؛ ﺃﻱ‪ :‬ﺍﻟﻤﻮﻗﻮﺫﺓ ﻓﻲ ﺍﻵﻳﺔ)‪.(١‬‬ ‫‪ ٥٣٥‬إذا و‪ !2‬ا‪ ! o‬‬ ‫'> آ‪:;>'  -‬‬ ‫ﻛﻠﺒﺎ ﺁﺧﺮ ﻓﻼ ﻳﺄﻛﻠﻪ؛ ﻟﻌﻠﻪ ﻗﺘﻠﻪ ﺍﻵﺧﺮ‪،‬‬ ‫ﻭﻣﻦ ﻭﺟﺪ ﻋﻠﻰ ﺻﻴﺪ ﻣﻦ ﻛﻠﺒﻪ ‬ ‫ﻣﻌﻠﻤﺎ ﻭﻟﻢ ﻳﺮﺳﻠﻪ‬ ‫‬‫ﺃﻭ ﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻠﻪ‪ ،‬ﻓﻴﺤﺮﻡ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﻌﻠﻢ ﺃﻭ ﻛﺎﻥ‬ ‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻻ ﻳﻘﺪﻡ ﺇﻟﻰ ﺃﻛﻞ ﻣﺎ ﺻﺎﺩﺗﻪ ﺟﺎﺭﺣﺔ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻣﻌﻠﻤﺔ ﺃﻭ‬ ‫ﻭﺃﻳﻀﺎ ﺇﻥ ﻛﺎﻥ ﻟﻐﻴﺮﻩ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻛﻞ ﻣﺎ ﺻﺎﺩﻩ؛ ﻷﻧﻪ ﻣﺎﻝ‬ ‫‬‫ﻏﻴﺮ ﻣﻌﻠﻤﺔ‪،‬‬ ‫ﺃﻳﻀﺎ ﻟﻢ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻷﻧﻪ ﻳﻤﻜﻦ ﻛﻮﻧﻪ ﻫﻮ ﺍﻟﻘﺎﺗﻞ ﺑﻼ ﺇﺭﺳﺎﻝ ﻣﻦ ﺳﻴﺪﻩ‪ ،‬ﻭﻷﻧﻪ ‬ ‫ﻳﺴﻢ ﺇﻻ ﻋﻠﻰ ﻛﻠﺒﻪ ﺍﻟﺬﻱ ﺃﺭﺳﻞ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻜﻠﺐ ﻛﺎﻟﻜﻠﺐ ﻏﻴﺮ ﻃﺎﺋﺮ ﺃﻭ‬ ‫ﻃﺎﺋﺮ)‪.(٢‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺳﻞ ﺭﺟﻼﻥ ﻛﻠﺒﻴﻬﻤﺎ ﻭﺳ ‪‬ﻤﻴﺎ ﻋﻠﻴﻬﻤﺎ ﻓﻘﺘﻼ ﺍﻟﺼﻴﺪ ﻛﺎﻥ‬ ‫ﻟﻠﻤﺮﺳﻠﻴﻦ)‪.(٣‬‬ ‫‪ 3d ٥٣٦‬ا‪! )c !)o‬د‪:‬‬ ‫ﻭﻳﺤﺮﻡ ﺃﻛﻞ ﺍﻟﺼﻴﺪ ﺍﻟﻤﻘﺘﻮﻝ ﺑﻐﻴﺮ ﻣﺤﺪﺩ؛ ﻛﺤﺠﺮ ﺃﻭ ﺭﺻﺎﺹ ﺃﻭ ﻋﻮﺩ ﺇﻥ ﻟﻢ‬ ‫ﺗﺪﺭﻙ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﺖ ﺫﻛﻲ ﻭﺣﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺤﺠﺮ ﺃﻭ ﺍﻟﺮﺻﺎﺹ ﺃﻭ ﺍﻟﻌﻮﺩ‬ ‫ﻋﻨﺪ ﻣﺠﻴﺰ ﺍﻟﺬﺑﺢ ﺑﻪ ﺣﺪ ﺃﻭ ﺳﻦ ﻓﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻟﺼﻴﺪ ﻫﻮ ﺍﻟﺤﺪ ﺃﻭ ﺍﻟﺴﻦ‬ ‫ﻕ ﺃﻭ ﺑﻪ ﺩﻡ ﺣﻞ ﺃﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺟﺎﺯ ﺃﻛﻠﻪ ﺇﻥ ﻭﺟﺪ ﻣﻴ ﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﺟﺪﻩ ﺧ ‬ ‫ﺮ ‬ ‫ﻻ ﻳﺆﻛﻞ ﻣﺎ ﺻﻴﺪ ﺑﺎﻟﺤﺠﺮ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻟﻌﻮﺩ ﻭﺍﻟﺮﺻﺎﺹ ﻭﻟﻮ ﻛﺎﻥ ﻟﺬﻟﻚ ﺣﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٤ ،٥٠٣/٤‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٨١/٢‬‬ ‫‪371‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﺃﻭ ﺳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺆﻛﻞ ﺍﻟﻈﺒﻴﺔ ﺇﻥ ﺿﺮﺑﺖ ﺑﺤﺠﺮ ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺳﻦ ﺃﻭ ﺣﺪ‬ ‫ﺃﺻﺎﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﺍﺻﻄﻴﺎﺩ ﺍﻟﻄﻴﺮ ﺧﺎﺻﺔ ﺑﺎﻟﺤﺠﺎﺭﺓ ﺫﺍﺕ ﺃﺳﻨﺎﻥ ﺃﻭ ﺣﺪ‪،‬‬ ‫ﻭﻟﻮ ﺿﺮﺏ ﺻﻴﺪ ﻭﻟﻮ ﺑﺴﻬﻢ ﻻ ﺣﺪ ﻓﻴﻪ ﺃﻭ ﺳﻬﻢ ﻓﻴﻪ ﺣﺪ ﻟﻜﻦ ﺃﺻﺎﺑﻪ ﻏﻴﺮ ﺍﻟﺤﺪ‬ ‫ﻟﻢ ﻳﺆﻛﻞ‪ ،‬ﻭﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺪﻱ ﺑﻦ ﺣﺎﺗﻢ‪» :‬ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﻤﻌﺮﺍﺽ ﺑﺤﺪﻩ ﻭﻗﺘﻞ‬ ‫ﻓﻜﻞ‪ ،‬ﻭﺇﻥ ﺻﺎﺩ ﺑﻌﺮﺿﻪ ﻓﻼ ﺗﺄﻛﻞ؛ ﻓﺈﻧﻪ ﻭﻗﻴﺬﺓ«)‪.(٢)(١‬‬ ‫‪ )t ٥٣٧‬ب ا‪ `/ !)o‬ا‪:! o‬‬ ‫ﺇﻥ ﻏﺎﺏ ﺍﻟﺼﻴﺪ ﻋﻦ ﺍﻟﺼﺎﺋﺪ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ ﺃﻧﻪ ﻗﺘﻠﻪ ﺳﻬﻤﻪ ﺃﻭ ﺟﺎﺭﺣﺘﻪ ﻓﻴﺠﻮﺯ ﻟﻪ‬ ‫ﺃﻥ ﻳﺄﻛﻠﻪ)‪.(٣‬‬ ‫ﻓﺈﻥ ﻋﻠﻢ ﺃﻥ ﻏﻴﺮﻫﻤﺎ ﺃﺻﺎﺑﻪ ﻭﻗﺘﻠﻪ ﻭﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻠﻪ ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻠﻪ)‪.(٤‬‬ ‫‪ ٥٣٨‬ا‪ ]'  !)o‬اﻷ‪1C‬د‪:‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻜﻠﺐ ﺍﻟﻤﻌﻠﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺳﻮﺩ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺑﻪﺃﻱ‪ :‬ﺑﺎﻟﻜﻠﺐ‬ ‫ﺍﻷﺳﻮﺩﻛﺬﻟﻚ ﺇﻥ ﺃﺩﺭﻛﺖ ﺫﻛﺎﺗﻪ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺪﺭﻙ ﺫﻛﺎﺗﻪ ﻓﻔﻴﻪ ﺧﻼﻑ؛‬ ‫ﻓﻘﻴﻞ‪ :‬ﺑﺎﻟﺠﻮﺍﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪﻡ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻤﻨﻊ ﺇﺫﺍ ﻟﻢ ﺗﺪﺭﻙ ﺫﻛﺎﺗﻪ‪ :‬ﻧﻬﻴﻪ ﮊ‬ ‫ﻋﻦ ﺍﻗﺘﻨﺎﺋﻪ‪ ،‬ﻭﺍﻗﺘﻨﺎﺅﻩ ﺇﻧﻤﺎ ﻫﻮ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﺍﻟﺼﻴﺪ ﺑﻪ ﺍﻧﺘﻔﺎﻉ‪ ،‬ﻓﻜﺄﻧﻪ ﻧﻬﻰ ﻋﻦ‬ ‫ﺍﻟﺼﻴﺪ ﺑﻪ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻷﻧﺎ ﺃﻣﺮﻧﺎ ﺑﻘﺘﻠﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻳﻀﺎ ﻋﻴﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻗﺘﻨﺎﺋﻪ)‪.(٥‬‬ ‫‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﺻﻴﺪ ﺍﻟﻤﻌﺮﺍﺽ‪ ،‬ﺡ)‪ ،(٥٤٧٦‬ﻭﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻜﻼﺏ ﺍﻟﻤﻌﻠﻤﺔ‪ ،‬ﺡ)‪.(١٩٢٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٤/٤‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٨١‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٥/٤‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٥/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪372‬‬ ‫‪ ٥٣٩‬ا‪:]' ]' !)o‬‬ ‫ﺻﻘﺮﺍ‪ ،‬ﺃﻭ ﺑﺎﺷﻘﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﻓﻬﺪﺍ‪ ،‬ﺃﻭ‬ ‫ﻋﻘﺎﺑﺎ‪ ،‬ﺃﻭ ‬ ‫‬‫ﻳﺠﻮﺯ ﺍﻟﺼﻴﺪ ﺑﻜﻠﺐ ﻣﻜﻠﺐ ﻭﺇﻥ‬ ‫ﻫﺮﺍ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺳﺒﺎﻉ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺑﻐﻴﺮ ﺍﻟﺴﺒﻊ؛‬ ‫ﻧﺴﺮﺍ‪ ،‬ﺃﻭ ‪‬‬ ‫ﺷﺎﻫﻴﻦ‪ ،‬ﺃﻭ ‬ ‫ﻛﻬﺮ ﺇﺫﺍ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﺣﻴﻦ ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻓﻤﺎ ﺃﻣﺴﻜﻪ ﻓﻤﺎﺕ ﻭﻫﻮ ﻣﻤﺴﻜﻪ ﻭﻟﻢ‬ ‫ﻳﺄﻛﻞ ﺍﻟﻜﻠﺐ ﻣﻨﻪ ﺷﻴ ﺌﺎ ﻓﻴﺄﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﻣﻨﻪ ﺷﻴ ﺌﺎ ﻓﻼ ﻳﺄﻛﻠﻪ)‪.(١‬‬ ‫‪ *)'$% ٥٤٠‬ا ر‪ E7‬ا‪:!)o‬‬ ‫ ﺗﻌﻠﻢ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺼﻴﺪ ﺣﺘﻰ ﺗﺪﻋﻰ ﻓﺘﺠﻴﺐ‪ ،‬ﻭﺗﻨﺰﺟﺮ ﻓﺘﺰﺟﺮ‪ ،‬ﻭﺗﺆﻣﺮ‬ ‫ﻓﺘﻤﺘﺜﻞ‪ ،‬ﻭﺗﻤﺴﻚ ﻟﺼﺎﺣﺒﻬﺎ ﻣﺎ ﺃﺭﺳﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﺗﺄﻛﻞ ﻣﻨﻬﺎ‪.‬‬ ‫ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﻳﺆﻛﻞ ﻗﺒﻞ‬ ‫ﺫﻟﻚ ﺇﻻ ﻣﺎ ﺫﻛﻲ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ‪ :‬ﺃﻧﻪ ﻳﺆﻛﻞ ﻣﺎ ﺻﺎﺩﺕ ﺃﻭﻝ ﻣﺮﺓ؛ ﺇﺫ ﻳﻜﻔﻲ‬ ‫ﺗﻌﻠﻴﻤﻬﺎ ﺍﻟﺴﺎﺑﻖ ﺑﻤﻌﻮﻧﺔ ﺃﻧﻬﺎ ﻟﻢ ﺗﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻣﻊ ﺃﻥ ﻣﻦ ﻃﺒﻌﻬﺎ ﺍﻷﻛﻞ ﻣﻤﺎ ﺻﺎﺩﺕ‪،‬‬ ‫ﻓﻠﻤﺎ ﻟﻢ ﺗﺄﻛﻞ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻗﺪ ﺃﺛﺮ ﻓﻴﻬﺎ‪ ،‬ﺫﻛﺮ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺼﻴﺪ ﺗﺰﻋﻢ ﺃﻧﻪ‬ ‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ ﺷﻲﺀ ﺃﺟﺪﺭ ﺃﻥ ﻳﻤﺴﻚ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳﻤﺴﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‬ ‫ﻣﻦ ﺍﻟﻜﻠﺐ‪.‬‬ ‫ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ v u t s ﴿ :‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ :[٤ :‬ﺗﻌﻠﻴﻤﻬﻦ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻋﻠﻤﻜﻢ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻜﻠﻴﻒ؛ ﺃﻱ‪:‬‬ ‫ﻛﺎﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﺍﻷﻧﺠﺎﺱ ﻭﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻤﺎ ﻳﺒﻴﻨﻪ ﻟﻜﻢ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ‪،‬‬ ‫ﺗﻮﻗﻴﺮﺍ‬ ‫‬‫ﻭﻫﻮ ﺃﻥ ﻳﺴﺘﺮﺳﻞ ﺍﻟﻜﻠﺐ ﺑﺈﺭﺳﺎﻟﻪ‪ ،‬ﻭﻳﺰﺩﺟﺮ ﺑﺰﺟﺮﻩ‪ ،‬ﻭﻳﻜﻒ ﻋﻦ ﺍﻷﻛﻞ‬ ‫ﻟﺼﺎﺣﺒﻪ ﻭﺧﻮﻓﺎ ﻣﻨﻪ‪ ،‬ﻭﻳﻌﺘﺎﺩ ﻫﺬﺍ ﺃﻭ ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻭﺍﻟﻤﻌﻠﻢ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﺭﺳﻠﻪ ﺭﺑﻪ‬ ‫ﺍﺳﺘﺮﺳﻞ‪ ،‬ﻭﺇﺫﺍ ﺃﺷﻼﻩ ﺍﺳﺘﺸﻠﻰ)‪ ،(٢‬ﻭﺇﺫﺍ ﻋﺾ ﺃﻣﺴﻚ ﻭﻟﻢ ﻳﺄﻛﻞ‪ ،‬ﻭﺇﺫﺍ ﺩﻋﺎﻩ ﺃﺟﺎﺑﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٨٣‬‬ ‫)‪ (٢‬ﺃﻱ‪ :‬ﺩﻋﺎﻩ‪ .‬ﺗﻬﺬﻳﺐ ﺍﻟﻠﻐﺔ ]‪.[٢٨٣/١١‬‬ ‫‪373‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩﻩ ﻟﻢ ﻳﻔﺮ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻤﺎ ﺃﻣﺴﻚ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‬ ‫ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻬﻮ ﻣﻌﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﺃﻛﻞ ﻣﻨﻪ ﻓﺨﻼﻑ ﻓﻴﻪ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﺃﻧﻪ ﻻ ﻳﺤﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺸﺘﺮﻁ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻌﻠﻢ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﺇﺫﺍ ﻋﻠﻤﻪ ﺑﻌﺾ ﺫﻟﻚ ﻓﺘﻌﻠﻢ‪.‬‬ ‫ﻃﺎﻫﺮﺍ‪،‬‬ ‫‬‫ﺟﺮﻭﺍ ﻛﻤﺎ ﻭﻟﺪ ﻗﺒﻞ ﺃﻥ ﻳﺮﺿﻊ ﺃﻣﻪ ﻓﻴﻐﺴﻞ‪ ،‬ﻭﻳﻄﻌﻢ‬ ‫‬‫ ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ‬ ‫ﻭﻳﺤﻔﻆ ﻣﻦ ﻧﺠﺲ‪ ،‬ﻭﻣﻌﻪ ﺻﺒﻲ ﻳﺘﻌﻠﻢ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﻓﺈﺫﺍ ﺣﻔﻈﻬﺎ؛ ﺃﻱ‪:‬‬ ‫ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻌﻠﻢ ﺣﺘﻰ ﻳﺪﻋﻰ ﻓﻴﺠﻴﺐ ﺇﻟﻰ‬ ‫ﻣﻌﻠﻤﺎ‪ ،‬ﻭﻻ ‬ ‫‬‫ﺍﻟﺼﺒﻲ ﻭﺣﺪﻩ ﺻﺎﺭ ﺍﻟﺠﺮﻭ‬ ‫ﺁﺧﺮ ﻣﺎ ﻣﺮ‪ ،‬ﻭﻳﻄﻌﻢ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻃﺎﻫﺮ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﻳﻌﻮﺩ ﺇﻟﻰ ﺃﻣﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻜﻠﺐ ﻣﺎ ﻭﻟﺪ ﻣﻨﻪ)‪.(١‬‬ ‫‪ ٥٤١‬اﻷ‪  3‬أ‪ ; 3‬ا‪:*'$‬‬ ‫ﻻ ﻳﺆﻛﻞ ﺍﻟﺼﻴﺪ ﺍﻟﺬﻱ ﻭﺟﺪ ‬ ‫ﻗﺘﻴﻼ ﺃﻛﻞ ﻣﻨﻪ ﺍﻟﻤﻌﻠﻢ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﺆﻛﻞ‬ ‫ﻧﺠﺴﺎﻛﻤﻴﺘﺔﺇﻥ ﻟﻢ ﺗﺪﺭﻙ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﺖ ﺫﻛﻲ ﻭﺟﺎﺯ ﺃﻛﻠﻪ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﻀﺮ‬ ‫‬ ‫ﺍﺧﺘﻀﺎﺏ ﻛﻠﺐ ﺑﺪﻡ ﺻﻴﺪ ﺇﻥ ﻟﻢ ﻳﻠﻎ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﻟﻎ ﻓﻴﻪ ﻓﻼ ﻳﺆﻛﻞ ﻣﺎ ﺃﻣﺴﻚ ﺧﻼﻓﺎ‬ ‫ﻟﺒﻌﺾ‪ ،‬ﻭﺇﻥ ﻭﻟﻎ ﻓﻲ ﺍﻟﺪﻡ ﺍﻟﻤﻨﺼﺐ ﻓﻲ ﺍﻷﺭﺽ ﺃﻛﻞ ﻣﺎ ﺃﻣﺴﻚ)‪.(٢‬‬ ‫‪ *7 ٥٤٢‬ا‪ !/ E)L‬إر‪ C‬ل ا ر‪:E7‬‬ ‫ﻭﺗﺠﺐ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﻜﻠﺐ ﺃﻭ ﺍﻟﺴﻬﻢ ﻻ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ﺑﺘﺮﺍﺥ؛ ﻟﻘﻮﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺇﺫﺍ ﺭﻣﻴﺖ ﺑﺴﻬﻤﻚ ﻭﺫﻛﺮﺕ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻓﻜﻞ ﻣﺎ ﺭﺩ ﻋﻠﻴﻚ ﺳﻬﻤﻚ«)‪.(٤)(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٠٨ ،٥٠٧/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٨٠‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٢٧٤/٢٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﻴﺪ‪ ،‬ﺡ)‪ ،(٢٨٥٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﻓﻲ ﺛﻤﻦ ﻛﻠﺐ ﺍﻟﺼﻴﺪ‪ ،‬ﺡ)‪ ،(٤٢٩٦‬ﻭﻫﻮ ﻋﻨﺪ ﻣﺴﻠﻢ؛‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻪ ﺍﻟﺼﻴﺪ ﺛﻢ ﻭﺟﺪﻩ‪ ،‬ﺡ)‪(١٩٣١‬‬ ‫ﺑﻠﻔﻆ‪» :‬ﺇﺫﺍ ﺭﻣﻴﺖ ﺑﺴﻬﻤﻚ‪ ،‬ﻓﻐﺎﺏ ﻋﻨﻚ‪ ،‬ﻓﺄﺩﺭﻛﺘﻪ ﻓﻜﻠﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻨﺘﻦ«‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٠ ،٥٠٩/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪374‬‬ ‫ﻭﺇﻥ ﺳ ‪‬ﻤﻰ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ﺑﻼ ﺗﺮﺍﺥ ﺟﺎﺯ‪.‬‬ ‫ﻭﺗﺠﻮﺯ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻌﺪﻩ ﻣﺎ ﻟﻢ ﻳﺼﻞ ﻣﺎ ﺃﺭﺳﻠﻪ ﺇﻟﻰ ﺍﻟﺼﻴﺪ‪.‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻲ ﻋﻠﻰ ﺍﻟﺴﻬﻢ ﺇﺫﺍ ﻭﺿﻌﻪ ﻓﻲ ﻛﺒﺪ ﺍﻟﻘﻮﺱ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺴ ‪‬ﻤﻲ ﻋﻨﺪ‬ ‫ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺴ ‪‬ﻤﻲ ﻭﻫﻮ ﻓﻲ ﻛﻨﺎﻧﺘﻪ‪.‬‬ ‫ ﻭﺇﻥ ﺳ ‪‬ﻤﻰ ﻋﻠﻰ ﺍﻟﺠﺎﺭﺣﺔ ﺑﻌﺪ ﺇﺭﺳﺎﻟﻬﺎ ﺟﺎﺯ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺴ ‪‬ﻤﻲ ﻭﻫﻲ‬ ‫ﻭﺍﻗﻔﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺳ ‪‬ﻤﻰ ﺑﻌﺪ ﺍﻹﺭﺳﺎﻝ ﻭﻻ ﺗﻘﻒ ﺇﻥ ﺍﺳﺘﻮﻗﻔﻬﺎ ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ؛ ﻷﻧﻪ‬ ‫ﺳﻤﻰ ﺣﻴﻦ ﻟﻢ ﻳﻤﻠﻚ ﻣﻦ ﺃﻣﺮﻫﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﻮﻗﻔﻬﺎ ﻭﻟﻢ ﺗﻘﻒ ﻭﺳ ‪‬ﻤﻰ؛ ﻷﻧﻪ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻻ ﺗﻘﻒ ﻻﺳﺘﻴﻘﺎﻓﻪ ﻓﺈﻧﻪ ﺫﺍﻫﺐ ﺇﻟﻰ ﺍﻟﺼﻴﺪ ﺑﻼ ﺇﺭﺳﺎﻝ‪ ،‬ﻭﺇﺭﺳﺎﻟﻪ ﺍﻷﻭﻝ‬ ‫ﻛﻼ ﺇﺭﺳﺎﻝ؛ ﻷﻧﻪ ﺍﻧﺘﻬﻰ ﺣﻴﻦ ﺍﺳﺘﻮﻗﻔﻪ ﻭﻟﻢ ﻳﻘﻒ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺄﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻧﺴﻴﺎ ﻧﺎ ﻭﻟﻮ ﻟﻢ ﺗﻘﻒ ﻻﺳﺘﻴﻘﺎﻓﻪ ﺇﻥ ﺳ ‪‬ﻤﻰ ﻗﺒﻞ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻟﺬﻟﻚ؛ ﺇﺫ ﻟﻢ ﻳﻘﺪﺭ‬‫ﺍﻟﻮﺻﻮﻝ ﻭﺑﻌﺪ ﺍﻹﺭﺳﺎﻝ ﺳﻮﺍﺀ ﺃﻭ ﻗﺒﻠﻪ ﺑﻌﺪ ﺍﻻﺳﺘﻴﻘﺎﻑ‬ ‫ﻣﺮﺳﻞ؛ ﻛﻨﺒﻞ ﻭﻛﻠﺐ‪ ،‬ﺃﻭ ﻣﺮﺳﻞ‬ ‫ﻋﻠﻴﻬﺎ ﻣﻨﺰﻟﺔ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺬﻛﺎﺓ ﺑﻼ ﺗﺴﻤﻴﺔ ﺑﺈﺭﺍﺩﺓ ‬ ‫ﻣﻌﺎ‪.‬‬ ‫ﺇﻟﻴﻪ؛ ﻛﻐﺰﺍﻝ‪ ،‬ﺃﻭ ﺑﺈﺭﺍﺩﺗﻬﻤﺎ ‬ ‫ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﺭﺳﻞ ﺟﺎﺭﺣﺔ ﺃﻭ ﻛﺴﻬﻢ ﻋﻠﻰ ﻭﺍﺣﺪ ﻓﺼﺎﺩﻑ ﺍﺛﻨﻴﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺟﺎﺯ ﺃﻛﻠﻬﻤﺎ ﺃﻭ ﺃﻛﻠﻬﺎ‪ ،‬ﺇﻻ ﺇﻥ ﻋﻴﻦ ﺍﻟﻮﺣﺶ ﺑﺎﻟﺬﻛﺮ ﻛﻤﺎ ﺳﻤﻲ‬ ‫‬‫ﺃﻭ ﺛﻼﺛﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺮﺳﻞ)‪.(١‬‬ ‫ﻭﺟﺎﺯ ﺃﻛﻞ ﻣﺎ ﺳ ‪‬ﻤﻲ ﻋﻠﻴﻪ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺗﺮﻛﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ‬ ‫ﺇﻥ ﺳ ‪‬ﻤﻰ ﻋﻠﻰ ﺻﻴﺪ ﻓﺼﺎﺩﻑ ﺁﺧﺮ ﻟﻢ ﻳﺆﻛﻞ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳ ‪‬ﻤﻰ ‬ ‫ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ﺍﻟﺘﻲ ﺃﺭﻳﺪ ﺻﻴﺪﻫﺎ ﺃﻭ ﺍﻟﻄﺎﺋﺮ‬ ‫ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺻﻴﺪﻩ ﻛﻤﺎ ﻳﺴ ‪‬ﻤﻲ ﻋﻠﻰ ﻣﺎ ﺃﺭﻳﺪ ﺫﺑﺤﻪ ﺃﻭ ﻧﺤﺮﻩ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٦٧‬‬ ‫‪375‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﻓﻠﻴﺴ ‪‬ﻢ ﺻﺎﺣﺐ ﺍﻟﺴﻬﻢ ﻋﻠﻰ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﺇﻥ ﺳ ‪‬ﻤﻰ ﻋﻠﻰ ﺍﻟﺴﻬﻢ ﺟﺎﺯ ﻋﻠﻰ‬ ‫ﺧﻼﻑ ﺍﻷﺻﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﺈﻥ ﺃﺻﺎﺏ ﺍﻟﺴﻬﻢ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺼﻴﺪ ﺍﻟﺬﻱ ﺫﻛﺮ‬ ‫ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻓﻼ ﻳﺄﻛﻠﻪ‪ ،‬ﻓﺈﻥ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﻬﻢ ﺛﻢ ﺃﺭﺳﻠﻪ ﺃﻛﻞ ﻣﺎ ﻗﺘﻞ ﻣﻦ‬ ‫ﺍﻟﺼﻴﺪ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ)‪.(١‬‬ ‫‪% ٥٤٣‬ك ا‪ E)L‬أو ‪ !/ iV )LV‬اﻹر‪ C‬ل‪:‬‬ ‫ﻭﻻ ﻳﺆﻛﻞ ﻗﺘﻴﻞ ﻣﻜﻠﺐ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﺑﺮﻣﺢ ﺃﻭ ﺳﻬﻢ ﺃﻭ ﻏﻴﺮﻩ ﻟﻢ ﻳﺴﻢ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺇﻥ ﺑﻨﺴﻴﺎﻥ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻙ ﺣ ‪‬ﻴﺎ ﺫﺑﺢ ﻭﺃﻛﻞ)‪ ،(٢‬ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﻮﺳﻴﻂ ﻣﺎ ﻧﺼﻪ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ | } ~ ﮯ¡ ﴾ ]ﺍﻟﻤﺎﺋﺪﺓ‪[٤ :‬؛ ﻳﻌﻨﻲ ﺇﺫﺍ ﺃﺭﺳﻠﺘﻢ ﺍﻟﻜﻼﺏ ﻭﺃﻃﻠﻘﺘﻤﻮﻫﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻴﺪ ﻓﺎﻷﻭﻟﻰ ﻟﻠﺼﺎﺋﺪ ﺃﻥ ﻳﺮﺳﻞ ﺍﻟﺠﺎﺭﺣﺔ ﻋﻠﻰ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻧﺴﻲ ﺣﻞ ﺃﻛﻞ‬ ‫ﺻﻴﺪﻩ؛ ﻛﺎﻟﺬﺍﺑﺢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻥ ﻧﺴﻲ ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﺫﺑﻴﺤﺘﻪ ﺣﻞ ﺃﻛﻠﻬﺎ)‪.(٣‬‬ ‫‪ ٥٤٤‬ا‪  !)o‬ر‪ E7‬ا ‪:(C1‬‬ ‫ﻣﻮﺣﺪﺍ ‬ ‫‬‫ﻣﺴﻠﻤﺎﺃﻱ‪:‬‬ ‫‬‫ﻭﺇﻥ ﺃﻋﺎﺭ ﻣﺠﻮﺳﻲ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﻦ ﻻ ﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻪ‬ ‫ﺳﻬﻤﺎ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﺃﻭ ﻣﻠﻚ ﺃﺣﺪﻫﻤﺎ ﻋﻨﻪ ﺑﻮﺟﻪ ﻣﺎ؛ ﺃﻛﻞ ﻣﺎ ﻗﺘﻠﻪ ﺍﻟﺴﻬﻢ‬ ‫‬‫ﺟﺎﺭﺣﺔ ﺃﻭ‬ ‫ﺃﻭ ﻧﺤﻮﻩ ﻣﻄﻠﻘﺎ ﻟﻢ ﺗﺪﺭﻙ ﺫﻛﺎﺗﻪ ﺃﻭ ﺃﺩﺭﻛﺖ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺃﺩﺭﻛﺖ ﺫﻛﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﺎﺭﺣﺔ‬ ‫ﻓﻼ ﻳﺄﻛﻞ ﻣﻤﺎ ﺃﺧﺬﺕ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻤﻬﺎ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻢ ﺇﻻ ﻣﺎ ﺃﺩﺭﻛﺖ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﺭﺧﺺ‬ ‫ﺇﻥ ﺍﺳﺘﻮﻗﻔﻬﺎ ﻓﻮﻗﻔﺖ‪ ،‬ﻭﺫﻛﺮ ﻭﺃﺭﺳﻞ ﺃﻥ ﻳﺄﻛﻞ ﻣﺎ ﻗﺘﻠﺖ؛ ﻷﻧﻬﺎ ﻗﺪ ﺗﺄﺩﺑﺖ ﺑﺄﺩﺏ‬ ‫ﺍﻟﻤﺴﻠﻢ؛ ﺇﺫ ﻭﻗﻔﺖ ﺑﺎﺳﺘﻴﻘﺎﻓﻪ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻣﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻬﺎ ﻟﻤﺴﻠﻢ ﺃﻭ ﻭﻫﺒﻬﺎ‬ ‫ﻟﻪ ﺃﺩﺧﻠﺖ ﻣﻠﻜﻪ ﻣﻨﻪ ﺑﻮﺟﻪﻣﺎ ﻋﻠﻤﻬﺎ ﻭﺃﺩﺑﻬﺎ ﻭﻟﻮ ﻭﺟﺪﻫﺎ ﻣﺘﻌﻠﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪.[٥٨١‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪ ،[٥٨١‬ﻭﺍﻟﺒﺴﻴﻮﻱ ]ﺹ ‪.[١٧٧٢ ،١٧٦٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٢ ،٥١١/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪376‬‬ ‫ﻳﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻃﺮﻳﻖ ﺍﻟﺘﻌﻠﻢ ﻓﻴﻜﻔﻴﻪ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ)‪ ،(١‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺍﻟﺼﻴﺪ‬ ‫ﺑﺠﺎﺭﺣﺔ ﻋﻠﻤﻬﺎ ﺍﻟﻤﺠﻮﺳﻲ؛ ﻷﻥ ﺍﻵﻳﺔ ﻭﺭﺩﺕ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻠﺠﻮﺍﺭﺡ ﻣﻨﺎ؛‬ ‫ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ r q p o n ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.(٢)[٤ :‬‬ ‫‪ ٥٤٥‬ذ ة ا‪:!)o‬‬ ‫ﻭﻳﺆﻛﻞ ﻗﺘﻴﻞ ﺍﻟﺴﻬﻢ ﺃﻭ ﻧﺤﻮﻩ ﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻛﺎﺗﻪ ﻭﻟﻮ ﺃﺩﺭﻙ ﺣﻴﺎﺗﻪ ﻟﻜﻮﻧﻪ‬ ‫ﻳﻀﺮ ﻣﻦ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺃﻭ ﻟﻔﻮﺍﺕ ﺣﻴﺎﺗﻪ ﻗﺒﻞ ﺍﻟﺘﺬﻛﻴﺔ ﻟﺒﻌﺪﻩ ﺃﻭ ﻟﻜﻮﻧﻪ ﻓﻮﻕ ﺷﺠﺮﺓ‬ ‫ﺃﻭ ﺗﺤﺼﻨﺖ ﻓﻲ ﺟﺤﺮ ﺃﻭ ﻏﺎﺭ ﺃﻭ ﺳﺪﺭﺓ ﺃﻭ ﻓﻮﻕ ﺟﺪﺍﺭ‪ ،‬ﻟﻜﻨﻪ ﺇﻥ ﻭﺟﺪ ﻣﺎ ﻳﻀﺮ ﺑﻪ‬ ‫ﺣﺘﻰ ﻳﻀﻌﻔﻪ ﺇﺫﺍ ﺧﺎﻑ ﻣﻨﻪ ﻓﻠﻴﻀﺮﺑﻪ ﺣﺘﻰ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻴﺬﺑﺤﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺼﺪﻕ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﺫﻛﺎﺗﻪ ﻏﻴﺮ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻻ ﻭﺟﺒﺖ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺟﻮﺯ ﺭﻣﻲ‬ ‫ﺑﻬﻴﻤﺔ ﺇﻧﺴﻴﺔ ﺇﻥ ﺗﻮﺣﺸﺖ‪ ،‬ﻭﺿﺮﺑﻬﺎ ﺑﺴﻴﻒ ﻭﻃﻌﻨﻬﺎ ﺑﻨﺤﻮ ﺭﻣﺢ ﻻﻧﺘﻔﺎﺀ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻋﻠﻴﻬﺎ)‪.(٣‬‬ ‫‪ !)h ٥٤٦‬اأة وا‪ !>$‬وا‪:(>o‬‬ ‫ ﻳﺠﻮﺯ ﺻﻴﺪ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﺼﺒﻲ ﺍﻟﻤﻤﻴﺰ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻻ ﺻﻴﺪ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﺴﻜﺮﺍﻥ ﺇﻻ ﺇﻥ ﻋﻘﻼ‪ ،‬ﻭﺟﺎﺯ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺇﻥ ﺑﻤﺠﻨﻮﻥ ﺃﻭ ﺳﻜﺮﺍﻥ ﺃﻭ‬ ‫ﻣﺸﺮﻙ ﺃﻭ ﺻﺒﻲ ﻻ ﻳﻤﻴﺰ)‪.(٤‬‬ ‫ﻣﻤﻴﺰﺍ ﻣﺨﺘﻮ ﻧﺎ؛ ﻷﻥ ﺍﻟﺘﺬﻛﻴﺔ ﻻ ﺗﺼﺢ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺻﻴﺪ ﺍﻟﺼﺒﻲ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻣﻨﻪ؛ ﻷﻧﻬﺎ ﺿﺮﺏ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺇﻻ ﻣﻦ ﻣﺨﺎﻃﺐ ﻣﺄﻣﻮﺭ ﻣﺴﻤﻰ)‪.(٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٣ ،٥١٢/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٧٩/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٣/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٤/٤‬‬ ‫)‪ (٥‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٨١ ،٧٧/٢‬‬ ‫‪377‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫‪ ٥٤٧‬ا‪   !)o‬واﻷ‪:!C‬‬ ‫ﺍﻟﻨﻤﺮ ﻭﺍﻷﺳﺪ ﻻ ﻳﻘﺒﻼﻥ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﺴﺮ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺪﺏ ﻃﺒﻌﻪ ﺍﻟﻐﺪﺭ‪،‬‬ ‫ﻭﺇﻥ ﻗﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻼ ﻳﻤﺴﻚ ﺇﻻ ﻟﻨﻔﺴﻪ)‪.(١‬‬ ‫‪ *)'$% ٥٤٨‬ا> زات وا‪1"o‬ر‪:‬‬ ‫ﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﺒﺎﺯﺍﺕ ﻭﺍﻟﺼﻘﻮﺭ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﺃﻥ ﻳﺸﻠﻴﻬﺎ ﻓﺘﺸﻠﻰ‪،‬‬ ‫ﻭﻳﺪﻋﻮﻫﺎ ﻓﺘﺠﻴﺐ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻥ ﻳﺰﺟﺮﻫﺎ ﻓﺘﻨﺰﺟﺮ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺫﻟﻚ ﻣﻨﻬﺎ)‪.(٢‬‬ ‫‪ ٥٤٩‬ا‪ $>V‬ث ا ر‪! E7‬ون إر‪ C‬ل‪:‬‬ ‫ ﺇﻥ ﺍﻧﺒﻌﺜﺖ ﺍﻟﺠﺎﺭﺣﺔ ﻣﻦ ﻏﻴﺮ ﺇﺭﺳﺎﻝ ﺃﻭ ﺃﺭﺳﻠﻬﺎ ﻭﻟﻢ ﺗﻜﻦ ﻓﻲ ﻳﺪﻩ ﺃﻛﻞ ﺇﻥ‬ ‫ﺳ ‪‬ﻤﻰ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺍﻷﺧﺬ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪.‬‬ ‫ ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻧﻪ ﺇﻥ ﺍﻧﺒﻌﺜﺖ ﺑﻼ ﺇﺭﺳﺎﻝ ﺛﻢ ﺃﺗﺒﻌﻬﺎ ﺑﺄﺷﻼﺀ ﻻ ﻳﺆﻛﻞ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺃﺻﺒﻎ ﻣﻨﻬﻢ‪ :‬ﻳﺆﻛﻞ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺯﺍﺩﻫﺎ ﺫﻟﻚ ﻗﻮﺓ ﺃﻛﻞ‪ ،‬ﻭﺃﺷﻼﺅﻫﺎ‪:‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻣﻨﻬﻢ ‬ ‫ﺇﻏﺮﺍﺅﻫﺎ ﺑﺎﻟﺼﻴﺪ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ)‪.(٣‬‬ ‫‪ ٥٥٠‬ا‪ `/ 3t U‬ا‪:!)o‬‬ ‫ ﻣﻨﻌﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺃﻛﻠﻪ ﺇﻥ ﻭﻗﻔﺖ ﺍﻟﺠﺎﺭﺣﺔ ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﻣﻊ ﻣﻴﺘﺔ ﺃﻭ ﻛﻠﺐ‬ ‫ﻋﻴﻲ ﺍﻟﻄﺎﺋﺮ ﻓﻨﺰﻝ ﻟﻴﺴﺘﺮﻳﺢ‪ ،‬ﺃﻭ ﻧﺰﻝ ﻟﻐﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻳﺸﻤﻪ‪ ،‬ﺃﻭ ﺑﻼ ﺷﻢ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٥ ،٥١٤/٤‬‬ ‫)‪ (٣‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٥١٥ ،٥١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪378‬‬ ‫ﺧﻒ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ ﺟﻮﺍﺯﻩ ﺇﻥ ﻟﻢ ﺗﺮﺟﻊ‬ ‫‬‫ ﻭﺃﺟﺎﺯﻩ ﺑﻌﻀﻬﻢ ﺇﻥ‬ ‫ﻟﺼﺎﺣﺒﻬﺎ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺸﺘﺮﻁ ﺃﻥ ﻻ ﻳﻄﻮﻝ ﺍﻟﺘﺸﺎﻏﻞ ﻋﻦ‬ ‫ﺍﻟﺼﻴﺪ)‪.(١‬‬ ‫‪ ٥٥١‬ر( ا>‪ E)i‬ا‪:EU71‬‬ ‫ ﻳﺠﻮﺯ ﺭﻣﻲ ﺑﻬﻴﻤﺔ ﺇﻧﺴﻴﺔ ﺇﻥ ﺗﻮﺣﺸﺖ‪ ،‬ﻭﺿﺮﺑﻬﺎ ﺑﺴﻴﻒ ﻭﻃﻌﻨﻬﺎ ﺑﻨﺤﻮ‬ ‫ﺭﻣﺢ؛ ﻻﻧﺘﻔﺎﺀ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﺍﻟﺒﻬﻴﻤﺔ ﺍﻹﻧﺴﻴﺔ ﺍﻟﻤﺘﻮﺣﺸﺔ ﺇﻻ ﺗﺬﻛﻴﺘﻬﺎ‪.‬‬ ‫ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫ ﻭﻣﻨﻌﻪ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪.‬‬ ‫ ﻭﺍﺗﻔﻘﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﻠﻰ ﻣﻨﻌﻪ ﻓﻲ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ‪.‬‬ ‫ ﻭﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﺍﻟﺒﻘﺮ ﻋﻨﺪﻫﻢ‪ :‬ﺍﻟﻤﻨﻊ‪.‬‬ ‫ ﻭﺃﺟﺎﺯﻩ ﺍﺑﻦ ﺣﺒﻴﺐ ﻓﻴﻬﺎ؛ ﻷﻥ ﻟﻬﺎ ‬ ‫ﺃﺻﻼ ﻓﻲ ﺍﻟﺘﻮﺣﺶ‪ ،‬ﻭﻫﻮ ﺷﺒﻬﻬﺎ ﺑﺒﻘﺮ‬ ‫ﺃﻳﻀﺎ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻈﺒﻲ‪.‬‬ ‫ﺍﻟﻮﺣﺶ‪ ،‬ﻭﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺑﺄﻥ ﺍﻟﺸﺎﺓ ‬ ‫ ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻻ ﺗﺆﻛﻞ ﺍﻟﻨﻌﻢ ﺑﺎﻟﻌﻘﺮ ﺇﺫﺍ ﻭﻗﻌﺖ ﻓﻲ ﺣﻔﺮﺓ ﻭﺗﻌﺴﺮﺕ‬ ‫ﺫﻛﺎﺗﻬﺎ‪.‬‬ ‫ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺗﺆﻛﻞ ﺑﺎﻟﻄﻌﻦ ﻓﻲ ﺟﻨﺐ ﺃﻭ ﻛﺘﻒ ﻭﻧﺤﻮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٥/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٥/٤‬‬ ‫‪379‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫‪ ٥٥٢‬ذ ة ا‪ !"B E 7 (B !)o‬آ‪ E‬ا أو ‪!$‬م ا"!رة ‪ .'/‬ذ ‪:;%‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﻳﺆﻛﻞ ﺍﻟﺼﻴﺪ ﺇﻥ ﻭﺟﺪﻩ ﺣ ‪‬ﻴﺎ ﻭﻓﻘﺪ ﺁﻟﺔ ﺍﻟﺬﺑﺢ ﻓﺎﻟﺘﻤﺴﻬﺎ ﻭﻗﺎﻡ ﺑﺎﻟﺬﺑﺢ‪.‬‬ ‫ ﻻ ﻳﺆﻛﻞ ﺳﻮﺍﺀ ﻓﻘﺪ ﺁﻟﺔ ﺍﻟﺬﺑﺢ ﺃﻭ ﻟﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺬﻛﻴﺔ؛ ﻷﻧﻪ ﻗﺪ ﻗﺪﺭ‬ ‫ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺬﺑﺤﻪ ﻭﻟﻢ ﻳﻨﺤﺮﻩ)‪.(١‬‬ ‫ﻫﺬﺍ؛ ﻭﻗﺪ ﺃﻭﺟﺐ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺼﺎﺋﺪ ﺃﻥ ﻳﺴﺘﺼﺤﺐ ﺁﻟﺔ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﻳﻌﺪﻫﺎ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻳﺴﻬﻞ ﺗﻨﺎﻭﻟﻬﺎ ﻣﻨﻪ؛ ﻛﻜﻤﻪ ﻭﺣﺰﺍﻣﻪ ﻭﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﻬﺎ ﻓﻲ ﻣﺤﻞ‬ ‫ﻻ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﻃﻮﻝ ﻟﻢ ﻳﺄﻛﻞ ﻣﺎ ﺃﺩﺭﻙ ﺣﻴﺎﺗﻪ ﻭﻟﻢ ﻳﺬﻛﻪ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺒﻌﺾ‪،‬‬ ‫ﻭﺃﻭﺟﺐ ﻫﺬﺍ ﺍﻟﺒﻌﺾ ﺍﺗﺒﺎﻉ ﺟﺎﺭﺣﺘﻪ ﺭﺟﺎﺀ ﺃﻥ ﻳﺪﺭﻙ ﺣ ‪‬ﻴﺎ ﻓﻴﺬﻛﻴﻪ‪ ،‬ﻓﺈﻥ ﺗﺮﺍﺧﻰ ﻓﻲ‬ ‫ﺍﺗﺒﺎﻋﻪ ﺣﺘﻰ ﻗﺘﻠﻪ ﺍﻟﺠﺎﺭﺡ ﻟﻢ ﻳﺆﻛﻞ ﺇﻻ ﺃﻥ ﻳﻮﻗﻦ ﺃﻧﻪ ﻻ ﻳﺪﺭﻛﻪ ﻭﻟﻮ ﺟﺪ ﻓﻲ ﺃﺛﺮﻩ)‪.(٢‬‬ ‫‪ ٥٥٣‬ذ ة ا‪ !)o‬و‪ ] K (B 14‬ا> زي‪:‬‬ ‫ﺇﻥ ﺍﻧﺘﺸﺐ ﺍﻟﺼﻴﺪ ﻓﻲ ﻣﺨﺎﻟﺐ ﺑﺎﺯ ﻭﻋﺠﺰ ﺻﺎﺣﺒﻪ ﻋﻦ ﻧﺰﻋﻪ ﺃﻭ ﺧﺎﻑ ﺍﻧﻜﺴﺎﺭ‬ ‫ﺭﺟﻠﻪ ﺃﻭ ﻣﻮﺕ ﺍﻟﺼﻴﺪ ﺫﺑﺤﻪ‪ ،‬ﻭﺇﻥ ﻓﻲ ﺣﻮﺻﻠﺘﻪ؛ ﺃﻱ‪ :‬ﺑﻌﺪ ﻧﺰﻋﻪ ﻣﻦ ﻣﺨﺎﻟﺒﻪ)‪.(٣‬‬ ‫‪ ٥٥٤‬أ‪ !)h 3‬ا> زي‪:‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ‪:‬‬ ‫ ﻳﺆﻛﻞ ﻗﺘﻴﻞ ﺍﻟﺒﺎﺯﻱ ﻭﻟﻮ ﻧﺘﻒ ﺭﻳﺸﻪ‪ ،‬ﺑﺸﺮﻁ ﺃﻻ ﻳﻜﻮﻥ ﻗﺪ ﺃﻛﻞ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﻛﻞ ﻣﻨﻪ ﻭﻟﻮ ﻣﻦ ﺭﻳﺸﻪ ﻓﺴﺪ ﺇﻥ ﻟﻢ ﻳﺬﻙ‪ .‬ﺍﻟﺼﻮﺍﺏ ﺇﻥ ﻟﻢ ﻳﺬﻙ ﻛﻤﺎ ﻓﻲ ﺍﻷﺻﻞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٦/٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٥١٦/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٦/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪380‬‬ ‫ ﻻ ﻳﺆﻛﻞ)‪.(١‬‬ ‫‪ ٥٥٥‬إذا ‪ 7‬ل ); و)` ا‪ 3) !)o‬أو ‪!/‬و‪:‬‬ ‫ﺇﻥ ﺣﺎﻝ ﺩﻭﻥ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺼﻴﺪ ﻟﻴﻞ ﺃﻭ ﻋﺪﻭ ﻭﻭﺟﺪ ﺍﻟﻜﻠﺐ ﻋﻨﺪﻩ ﺃﻭ‬ ‫ﺍﻟﺴﻬﻢ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻳﺘﺮﺟﺢ ﺃﻭ ﻳﺮ ﺑﻬﺎ‪.‬‬‫‬ ‫ﻣﻮﺕ ﺃﻭ‬ ‫ ﺍﻷﻭﻝ‪ :‬ﺃﻛﻠﻬﺎ ﺑﻼ ﻛﺮﺍﻫﺔ ﺇﻥ ﻟﻢ ﻳﺮ ﻣﻌﻴ ﻨﺎ ﻋﻠﻰ‬ ‫‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﺮﺍﻫﺔ ﺃﻛﻠﻪ ﺇﻥ ﻟﻢ ﻳﺮ ﺫﻟﻚ ﺃﻭ ﻳﺘﺮﺟﺢ ﺃﻭ ﻳﺮ ﺑﻬﺎ؛ ﻻﺣﺘﻤﺎﻝ ﻣﻮﺗﻬﺎ‬ ‫ﺑﻠﺪﻏﺔ ﺃﻭ ﻟﺴﻌﺔ ﺃﻭ ﺻﺪﻣﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﺗﻘﺮﻳﺒﺎ ﻟﻠﺪﻍ ﺃﻭ ﺍﻟﻠﺴﻊ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩﺍ‬ ‫‬‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺠﻮﻳﺰ ﺃﻛﻠﻪ ﺷﺘﺎﺀ ﻻ ‬ ‫ﺻﻴﻔﺎ‬ ‫ﻟﻐﻴﺮﻫﻤﺎ ﺑﻼ ﺭﺅﻳﺔ ﻋﻼﻣﺔ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻛﻞ ﻣﺎ ﺃﺻﻤﻴﺖ ﻭﺩﻉ ﻣﺎ ﺃﻧﻤﻴﺖ«)‪(٢‬؛‬ ‫ﺃﻱ‪ :‬ﻛﻞ ﻣﺎ ﻗﺘﻠﺖ ﻭﻟﻢ ﻳﻐﺐ ﻋﻨﻚ ﺑﻞ ﻣﺎﺕ ﻓﻲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻣﺜﻠﻪ‪ :‬ﻣﺎ ﺇﺫﺍ ﺗﺤﻤﻞ‬ ‫ﺍﻟﻀﺮﺑﺔ ﻭﻫﺮﺏ ﻭﻟﻢ ﻳﻐﺐ ﻋﻨﻚ‪» ،‬ﻭﺩﻉ ﻣﺎ ﺃﻧﻤﻴﺖ«؛ ﺃﻱ‪ :‬ﺍﺗﺮﻙ ﻣﺎ ﻏﺎﺏ ﻋﻨﻚ ﺑﻌﺪ‬ ‫ﺿﺮﺑﻚ‪ ،‬ﻓﺤﻤﻞ ﺑﻌﻀﻬﻢ ﻗﻮﻟﻪ‪» :‬ﺩﻉ« ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺣﻤﻠﻪ ﺑﻌﺾ ﻋﻠﻰ ﺍﻟﺘﻨﺰﻳﻪ‪،‬‬ ‫ﻓﻜﺮﻩ ﺃﻛﻠﻪ‪ ،‬ﻭﺣﻤﻠﻪ ﺑﻌﺾ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﻣﻈﻨﺔ ﺍﻟﻠﺪﻍ ﻭﺍﻟﻠﺴﻊ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﻟﺼﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺣﺎﺗﻢ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺃﺭﺿﻨﺎ ﺃﺭﺽ ﺻﻴﺪ ﻓﻨﺮﻣﻲ‬ ‫ﺍﻟﺼﻴﺪ ﻓﻴﻐﻴﺐ ﻋﻨﺎ ﺍﻟﻠﻴﻠﺔ ﻭﺍﻟﻠﻴﻠﺘﻴﻦ ﻓﻨﺠﺪﻩ ﻭﻓﻴﻪ ﺳﻬﻤﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﻭﺟﺪﺕ‬ ‫ﺳﻬﻤﻚ ﻓﻴﻪ ﻭﻟﻢ ﺗﺠﺪ ﻓﻴﻪ ﺃﺛﺮ ﻏﻴﺮﻩ ﻭﻋﻠﻤﺖ ﺃﻥ ﺳﻬﻤﻚ ﻗﺘﻠﻪ ﻓﻜﻞ«)‪ ،(٣‬ﻭﻣﻌﻨﻰ‬ ‫ﻗﻮﻟﻪ‪» :‬ﻋﻠﻤﺖ ﺃﻥ ﺳﻬﻤﻚ ﻗﺘﻠﻪ«‪ :‬ﺃﻧﻚ ﻭﺟﺪﺕ ﺿﺮﺑﺔ ﺑﺴﻬﻤﻚ ﻋﻈﻴﻤﺔ ﺗﻘﺘﻞ ﻋﺎﺩﺓ‬ ‫ﻭﻟﻢ ﺗﺮ ﺃﺛﺮ ﻣﻌﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻮﺕ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٧/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ )‪ ،(٥٥٤٣‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﺍﻟﻤﻠﻘﻦ ﻓﻲ ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ]‪.[٢٦١/٩‬‬ ‫)‪ (٣‬ﺣﺪﻳﺚ ﻋﺪﻱ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻛﻤﺎ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‬ ‫ﻭﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺬﻱ ﻳﺮﻣﻲ ﺍﻟﺼﻴﺪ ﻓﻴﻐﻴﺐ ﻋﻨﻪ‪ ،‬ﺡ)‪.(٤٣٠٠‬‬ ‫)‪ (٤‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ]‪.[٥١٩ ،٥١٨/٤‬‬ ‫‪381‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫‪ ` ٥٥٦‬ذ ‪ Q‬ة ‪:; niB‬‬ ‫ﻣﻦ ﺫﺑﺢ ﺷﺎﺓ ﻓﻬﺮﺑﺖ ﻣﻨﻪ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺍﻷﻗﻮﺍﻝ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﻳﺄﻛﻠﻬﺎ ﻣﺎ ﻟﻢ ﻳﺮ ﻓﻴﻬﺎ ﺃﺛﺮ ﻏﻴﺮﻩ ﻣﻤﺎ ﻳﻘﺘﻠﻬﺎ ﺃﻭ ﻳﻌﻴﻦ ﻋﻠﻰ ﻗﺘﻠﻬﺎ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﺄﻛﻠﻬﺎ‪.‬‬ ‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻜﺮﻩ ﺃﻛﻠﻬﺎ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﺸﺎﺓ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﺘﺤﺼﻞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﻴﺪ ﺃﻭ‬ ‫ﺍﻟﺬﺑﺢ ﺇﺫﺍ ﻫﺮﺏ ﻓﻔﻴﻪ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﻳﺆﻛﻞ ﻭﻟﻮ ﻣﺎﺕ ﻓﻲ ﺍﻟﻐﻴﺐ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻗﺘﻠﻪ ﻏﻴﺮﻩ ﺃﻭ ﺃﻋﺎﻥ ﻋﻠﻰ‬ ‫ﻗﺘﻠﻪ‪.‬‬ ‫ ﻻ ﻳﺆﻛﻞ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺳﻼﻣﺘﻪ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ ﻳﺆﻛﻞ ﺇﻥ ﺗﻮﺍﺭﻯ ﺑﻐﻴﺮ ﺍﻟﻠﻴﻞ)‪.(١‬‬ ‫‪  *7 ٥٥٧‬ا‪ ` 3oV‬ا‪ !/ !)o‬ر);‪:‬‬ ‫ﻋﻀﻮﺍ ﻏﻴﺮ ﺭﺃﺳﻪ ﺣﺮﻡ ﺍﻟﻌﻀﻮ‪ ،‬ﻭﺣﻞ ﺍﻟﺒﺎﻗﻲ ﺇﻥ‬ ‫‬‫ﺻﻴﺪﺍ ﻓﺄﺑﺎﻥ ﻣﻨﻪ‬ ‫ ﻣﻦ ﺭﻣﻰ ‬ ‫ﻭﺟﺪﻩ ﻣﻴ ﺘﺎ ﻭﺇﻻ ﺫﻛﺎﻩ ﻭﺣﻞ ﺑﺎﻟﺘﺬﻛﻴﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻞ ﺍﻟﻌﻀﻮ ﺇﻥ ﻣﺎﺕ ﺑﻤﺠﺮﺩ ﺍﻹﺑﺎﻧﺔ ﻭﻟﻢ ﺗﺒﻖ ﺍﻟﺤﻴﺎﺓ ﺑﻌﺪﻩ ﻓﻲ‬ ‫‬ ‫ﺣﻤﻼ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻭﻫﻲ ﺣﻴﺔ‬‫ﺟﻬﺔ ﺍﻟﺮﺃﺱ ﻻ ﻓﻲ ﻏﻴﺮﻫﺎ؛‬ ‫ﻓﻬﻮ ﻣﻴﺘﺔ«)‪ (٢‬ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﺬﻛﺎﺓ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﻓﻤﻦ ﺫﺑﺢ ﻭﺃﺑﺎﻥ ﺍﻟﺮﺃﺱ ﺑﻼ ﻋﻤﺪ ﻟﻢ‬ ‫ﺗﺤﺮﻡ ﺍﻟﺬﺑﻴﺤﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﻞ ﺍﻟﺮﺃﺱ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﻠﻴﻞ ﻣﻘﻄﻮﻉ ﻣﻦ ﻛﺜﻴﺮ ﺣﻲ ﺑﻌﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥١٩/٤‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪382‬‬ ‫ﻋﻀﻮﺍ ﺑﺼﻴﺪﻩ ﻭﻟﻢ ﺗﺤﻴﺎ ﺍﻟﺬﺑﻴﺤﺔ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻀﻮ‬ ‫‬‫ﺍﻟﻘﻄﻊ‪ ،‬ﻓﻤﻦ ﺻﺎﺩ ﻭﻗﻄﻊ‬ ‫ﻭﻣﺎ ﺑﻘﻲ ﻛﻼﻫﻤﺎ ﺣﻼﻝ‪ ،‬ﻭﻣﻦ ﺣﺮﻡ ﺍﻟﻌﻀﻮ ﻣﻄﻠﻘﺎ ﺣﻤﻞ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ‬ ‫ﺇﻃﻼﻗﻪ)‪.(١‬‬ ‫‪ *7 ٥٥٨‬ا‪ oV‬ل رأس ا‪ !/ !)o‬ر);‪:‬‬ ‫ﺻﻴﺪﺍ ﻓﺄﺑﺎﻥ ﺭﺃﺳﻪ ﺃﻛﻞ ﺍﻟﻜﻞ ﺇﻥ ﻭﺟﺪﻩ ﻣﻴ ﺘﺎ‪ ،‬ﻭﺇﻻ ﺣﺮﻡ ﻟﻔﻘﺪ‬ ‫‬‫ﻣﻦ ﺭﻣﻰ‬ ‫ﻣﺤﻞ ﺍﻟﺬﻛﺎﺓ؛ ﻷﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﻭﺟﺪ ﻣﺼﻴﺪﻩ ﺣ ‪‬ﻴﺎ ﺃﻥ ﻳﺬﻛﻴﻪ‪ ،‬ﻭﺗﻠﻚ‬ ‫ﺍﻟﻀﺮﺑﺔ ﺃﻓﺴﺪﺕ ﺑﺘﻔﻮﻳﺖ ﻣﺤﻞ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺃﺱ ﻓﻠﻜﻮﻧﻪ ‬ ‫ﻗﻠﻴﻼ ﻣﻘﻄﻮ ﻋﺎ ﻣﻦ‬ ‫ﺣﻲ ﻓﺤﺮﻡ ﻟﺤﺪﻳﺚ‪» :‬ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺣﻲ…« ﺇﻟﺦ)‪ ،(٢‬ﻭﺃﻣﺎ ﺍﻟﺠﺴﺪ ﻓﻠﻜﻮﻧﻪ ﻟﻢ‬ ‫ﻓﺎﺳﺪﺍ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻓﺴﺪ ﺫﻟﻚ ﺍﻟﻤﻘﻄﻮﻉ ﺍﻟﻘﻠﻴﻞ؟!‬ ‫‬‫ﻳﺤﻞ ﺑﺬﻟﻚ ﺍﻟﻘﻄﻊ ﻟﻜﻮﻧﻪ‬ ‫ﻓﺎﻟﻘﻄﻊ ﺍﻟﻔﺎﺳﺪ ﻻ ﻳﺤﻞ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﺒﻖ ﻓﻲ ﺍﻟﺠﺴﺪ ﻣﻮﺿﻊ ﺍﻟﺬﻛﺎﺓ؛ ﻷﻧﻪ ﺇﻧﻤﺎ‬ ‫ﻳﺬﻛﻰ ﺍﻟﺠﺴﺪ ﻭﻓﻴﻪ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﻠﻢ ﻳﺼﺢ ﺃﻥ ﻳﺬﻛﻲ ﻭﻟﻮ ﻭﺟﺪ ﺫﻟﻚ ﺍﻟﺒﺎﻗﻲ ﺣ ‪‬ﻴﺎ‪،‬‬ ‫ﻭﺍﻟﻤﻌﺘﺎﺩ ﺃﻧﻪ ﻻ ﻳﺤﻴﺎ ﺑﻌﺪ ﻗﻄﻊ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺑﺠﻮﺍﺯ ﺃﻛﻞ ﺍﻟﻜﻞ ﺇﻥ‬ ‫ﻭﺟﺪ ﻣﻴ ﺘﺎ؛ ﺇﺫ ﺑﻘﻄﻌﻪ ﺗﻔﻮﺕ‪ ،‬ﻓﻼ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ ﺃﻧﻪ ﻗﻄﻊ ﻣﻦ ﺣﻲ‪ ،‬ﻓﺈﻥ‬ ‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻭﻫﻲ ﺣﻴﺔ ﻓﻬﻮ ﻣﻴﺘﺔ«)‪ (٣‬ﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ ﺃﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺣﻴﺎﺓ ﺍﻟﺒﺎﻗﻲ ﻭﺇﻻ ﻟﻢ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺣﻜﻢ ﺍﻟﻤﻘﻄﻮﻉ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺘﺬﻛﻴﺔ ﻓﻲ‬ ‫ﺍﻟﺴﻌﺔ ﺗﺨﺎﻟﻒ ﺍﻻﺻﻄﻴﺎﺩ‪ ،‬ﻓﺸﺮﻁ ﻓﻴﻪ ﺍﻟﺤﺮﻛﺔ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﺷﺮﻁ ﻓﻴﻪ‬ ‫ﻋﺪﻣﻬﺎ ﻓﻲ ﻧﻮﻉ ﺍﻟﻘﻄﻊ؛ ﻷﻧﻪ ﺗﺮﺧﻴﺺ ﻣﻀﻴﻖ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺑﻴﺢ ﻟﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺼﻴﺪ ﺫﺑﺢ ﺃﻭ ﻧﺤﺮ ﺇﺫﺍ ﻭﺟﺪ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﺇﻥ ﻭﺟﺪ ﺑﻌﺾ‬ ‫ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺬﺑﺢ ﻓﻴﻪ ﺃﻭ ﻳﻨﺤﺮ ﻓﻴﻪ ﻓﻲ ﺟﻬﺔ ﻏﻴﺮ ﺍﻟﺮﺃﺱ ﺫﻛﻲ ﻭﺣﻞ‪ ،‬ﻭﻗﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٠ ،٥١٩/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ؛ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﻬﻴﻤﺔ‪ ،‬ﻭﻫﻲ ﺣﻴﺔ‪ ،‬ﺡ)‪ ،(٣٢١٧‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺒﻮﺻﻴﺮﻱ‪» :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺿﻌﻴﻒ«‪.‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪383‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﻣﺮ ﻛﻼﻡ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﻭﺟﺪﺕ ﺍﻟﺮﺃﺱ ﺣﻴﺔ ﻭﻗﺪ ﺍﻟﺘﺼﻖ ﺑﻬﺎ ﻣﺎ ﺗﺼﺢ ﻓﻴﻪ‬ ‫ﺍﻟﺘﺬﻛﻴﺔ ﺫﻛﻴﺖ ﻭﺣﻠﺖ)‪.(١‬‬ ‫‪ Zd ٥٥٩‬ا‪ !)o‬إ‪:`)oV .‬‬ ‫ﺇﻥ ﻗﻄﻊ ﺍﻟﺼﻴﺪ ﺇﻟﻰ ﻧﺼﻔﻴﻦ ﺃﻛﻞ ﻛﻠﻪ ﺇﻥ ﻭﺟﺪ ﻣﻴ ﺘﺎ‪ ،‬ﻭﺇﻻ ﺫﺑﺢ ﻣﻤﺎ ﻳﻠﻲ‬ ‫ﺍﻟﺮﺃﺱ ﻭﺣﺮﻡ ﺍﻵﺧﺮ)‪.(٢‬‬ ‫ﻭﺇﻥ ﻗﻄﻊ ﻣﺎ ﺩﻭﻥ ﺍﻟﻨﺼﻒ ﻭﻭﺟﺪ ﺍﻟﻜﻞ ﻣﻴ ﺘﺎ ﻟﻢ ﻳﺆﻛﻞ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻓﺘﺤﺼﻞ‬ ‫ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻨﺼﻒ ﻻ ﻳﺆﻛﻞ ﺇﺫﺍ ﻗﻄﻊ ﻣﻄﻠﻘﺎ ﻭﻭﺟﺪ ﺍﻟﺒﺎﻗﻲ ﺣ ‪‬ﻴﺎ ﺃﻭ ﻣﻴ ﺘﺎ؛ ﻟﻘﻮﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻭﻫﻲ ﺣﻴﺔ ﻓﻬﻮ ﻣﻴﺖ«)‪.(٣‬‬ ‫ﻭﺍﻟﻨﺼﻒ ﺇﻥ ﻭﺟﺪ ﺍﻟﺒﺎﻗﻲ ﺣ ‪‬ﻴﺎ ﻣﻌﻪ ﺃﻛﻼ ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺣ ‪‬ﻴﺎ ﺫﻛﻲ ﺍﻟﺤﻲ‬ ‫ﻭﺣﺮﻡ ﺍﻟﻤﻘﻄﻮﻉ)‪.(٤‬‬ ‫‪ ٥٦٠‬ذ ا‪ €1 )t (B !)o‬ا ة‪:‬‬ ‫ ﻭﻣﺘﻰ ﻗﺪﺭ ﻋﻠﻰ ﺫﻛﺎﺓ ﺻﻴﺪ ﻓﻲ ﻟﺒﺘﻪ ﺃﻭ ﻣﺬﺑﺤﻪ ﻭﺟﺒﺖ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﻄﻌﻦﻣﻊ ﺗﺴﻤﻴﺔ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﻭﻗﻊ ﺣﻤﺎﺭ ﻭﺣﺶ ﻓﻲ ﺷﺒﻜﺔ ﻗﻮﻡ ﻓﻄﻌﻨﻮﻩ‬ ‫ﻭﺫﻛﺮﻭﺍ ﻋﻠﻴﻪ ﺣﺘﻰ ﻣﺎﺕ ﻓﻠﻬﻢ ﺃﻛﻠﻪ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﺴﺮﻓﻮﺍ ﻓﻲ ﻃﻌﻨﻪ ﻭﻳﺬﻛﻮﻩ‪.‬‬ ‫ ﻭﻛﺮﻫﻪ ﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻃﻌﻦ ﺣﺘﻰ ﻣﺎﺕ‪.‬‬ ‫ ﻭﺍﻟﺤﻖﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻤﺼﻨﻒﺃﻥ ﻳﻄﻌﻨﻮﻩ ﺣﺘﻰ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ‬ ‫ﺫﻛﺎﺗﻪ ﻓﻴﺬﻛﻮﻩ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻌﺾ ﺇﻧﻤﺎ ﻫﻮ ﺇﺫﺍ ﺧﺘﻢ ﺍﻟﻄﻌﻦ ﺑﺎﻟﺘﺴﻤﻴﺔ؛ ﺑﺄﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢١ ،٥٢٠/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ ]ﺹ ‪ ،[٥٨٢‬ﻭﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٨٢/٢‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢١ ،٥٢٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪384‬‬ ‫ﺳ ‪‬ﻤﻰ ﻋﻠﻰ ﺍﻟﻄﻌﻨﺔ ﺍﻷﺧﻴﺮﺓ ﺃﻭ ﺑﺪﺃ ﺍﻟﻄﻌﻦ ﺑﻬﺎ ﻋﻠﻰ ﻧﻴﺔ ﺃﻧﻬﺎ ﻟﻤﻮﺗﻪ ﻣﺘﻰ‬ ‫ﻣﺎﺕ)‪.(١‬‬ ‫‪ *7 ٥٦١‬اﻻ‪Q‬اك ‪ (B‬ا‪ !)o‬ا‪1‬ا‪:!7‬‬ ‫ﺻﻴﺪﺍ ﺑﺴﻬﻢ ﻓﺄﻭﺛﻘﻪ ﻭﺃﻭﻫﻨﻪ‪ ،‬ﺛﻢ ﺭﻣﺎﻩ ﺁﺧﺮ ﻓﻘﺘﻠﻪ ﻓﻬﻮ ﻟﻸﻭﻝ‪،‬‬ ‫‬‫‪ ١‬ ﻣﻦ ﺭﻣﻰ‬ ‫ﻭﻋﻠﻰ ﺍﻵﺧﺮ ﺿﻤﺎﻥ ﻗﻴﻤﺘﻪ؛ ﻷﻧﻪ ﺣﺮﻣﻪ ﺑﻘﺘﻠﻪ‪ ،‬ﻭﻫﻲ ﻗﻴﻤﺔ ﻣﺬﻛﻰ ﺇﻥ ﻛﺎﻥ ﻳﺼﺎﺩ‬ ‫ﻟﻸﻛﻞ)‪ ،(٢‬ﻭﺇﻥ ﺻﻴﺪ ﻟﻴﻘﺘﻨﻰ ﻓﻘﻴﻤﺘﻪ ﺣ ‪‬ﻴﺎ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺼﺎﺩ ﻟﻪ ﺃﻭ ﺷﻬﺪ ﻟﻪ ﺷﺎﻫﺪﺍﻥ‬ ‫ﺃﻧﻪ ﺃﺭﺍﺩﻩ ﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻤﺎ ﻳﺼﺎﺩ ﻟﻸﻛﻞ‪.‬‬ ‫ﻋﻴﻲ ﻣﻦ ﻃﺮﺩﻩ ﺃﻭ ﺳﻬﻤﻪ ﺃﻭ ﻭﻗﻊ ﻓﻲ ﺷﺒﻜﺘﻪ ﺃﻭ‬ ‫ﺻﻴﺪﺍ ﺣﺘﻰ ‬ ‫‪ ٢‬ ﻣﻦ ﻃﺮﺩ ‬ ‫ﺣﺒﺎﻟﺘﻪ ﺣﺮﻡ ﻋﻠﻰ ﻏﻴﺮﻩ ﺍﺻﻄﻴﺎﺩﻩ‪ ،‬ﻭﺟﺎﺯ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻄﺮﺩ ﺃﻭ‬ ‫ﺍﻟﺮﻣﻲ ﺃﻭ ﺍﻧﻔﻠﺖ ﻣﻦ ﺍﻟﺸﺒﻜﺔ ﺃﻭ ﺍﻟﺤﺒﺎﻟﺔ ﻭﻟﻮ ﺑﻘﻄﻌﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺜﻴﺮ ﺧﻠﻔﻪ‪.‬‬ ‫ﺟﺮﺣﺎ ﺑﺼﻴﺪ ﻣﻮﻫ ﻨﺎ ﻟﻪ ﻓﻼ ﻳﺄﺧﺬﻩ ﺇﻥ ﻋﻠﻤﻪ ﻣﻦ ﺻﻴﺎﺩ ﺁﺧﺮ‪،‬‬ ‫‬‫‪ ٣‬ ﻣﻦ ﻭﺟﺪ‬ ‫ﻭﺇﻻ ﺟﺎﺯ‪.‬‬ ‫‪ ٤‬ ﻣﻦ ﻭﺟﺪ ﺑﻪ ‬ ‫ﻧﺒﻼ ﻟﻴﺲ ﻟﻪ ﺣﺮﻡ ﻋﻠﻴﻪ ﺃﺧﺬﻩ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻗﺒﺾ ﺍﻟﺼﺎﺋﺪ ﺑﻴﺪﻩ‬ ‫ﻓﻬﺮﺏ ﻋﻨﻪ ﻟﻢ ﻳﺤﻞ ﻟﻐﻴﺮﻩ)‪.(٣‬‬ ‫‪U  ٥٦٢‬ط ‪ ! h (B‬ا>‪:‬‬ ‫ﻭﻣﻨﻌﺎ؛ ﻓﻴﺠﻮﺯ ﻣﺎ ﺻﺎﺩﻩ ﻛﺘﺎﺑﻲ ﺗﺠﻮﺯ‬ ‫‬‫ﺟﻮﺍﺯﺍ‬ ‫‬‫ ﺻﺎﺋﺪ ﺍﻟﺒﺮ ﻛﺎﻟﺬﺍﺑﺢ‬ ‫ﺫﺑﻴﺤﺘﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٢/٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﻟﻠﺒﻬﻠﻮﻱ ]‪.[٨٢/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٤ ،٥٢٣/٤‬‬ ‫‪385‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻨﺎ‪ ،‬ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻳﺰﻳﺪ ﺻﺎﺋﺪ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﻓﺈﻥ ﻣﺎ ﺻﺎﺩﻩ ﻣﺤﺮﻡ ﺣﺮﺍﻡ ﺇﻻ ﺇﻥ‬ ‫‬‫ﺍﻟﺒﺮ ﻋﻦ ﺍﻟﺬﺍﺑﺢ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺃﻻ ﻳﻜﻮﻥ‬ ‫ﺃﺩﺭﻛﺖ ﺫﻛﺎﺗﻪ ﻓﺬﻛﺎﻩ ﻓﻔﻴﻪ ﻗﻮﻻﻥ؛ ﺃﺻﺤﻬﻤﺎ‪ :‬ﺃﻧﻪ ﺣﻼﻝ)‪.(١‬‬ ‫‪ ٥٦٣‬و‪1d‬ع ا‪ (B !)o‬ام‪:‬‬ ‫ﺣﺮﻡ ﺃﻛﻠﻪ ﻛﻤﺎ ﻣﺮ ﻓﻲ‬ ‫ﺻﻴﺪﺍ ﻓﻲ ﺣﻞ ﻭﺳ ‪‬ﻤﻰ ﻓﻮﻗﻊ ﻣﻴ ﺘﺎ ﺑﺤﺮﻡ ‪‬‬ ‫ﻣﻦ ﺭﻣﻰ ‬ ‫ﺍﻟﺤﺞ؛ ﻷﻧﻪ ﺗﺤﺎﻣﻞ ﺣﺘﻰ ﻭﻗﻊ ﻓﻴﻪ)‪.(٢‬‬ ‫‪ ٥٦٤‬ا ﻻت ا( ه ‪ i)B‬ا‪:!)o‬‬ ‫ﻧﻬﺎﺭﺍ‪.‬‬‫‪ ١‬ ﻳﻜﺮﻩ ﺻﻴﺪ ﺍﻟﻄﻴﺮ ‬ ‫ﻟﻴﻼ ﻣﻦ ﻭﻛﺮﻩ ﺃﻭ ﻣﻦ ﻋﺸﻪ‪ ،‬ﻭﻻ ﻳﻜﺮﻩ ﺻﻴﺪﻩ ﻣﻨﻬﻤﺎ ‬ ‫‪ ٢‬ ﻭﻛﺮﻩ ﺍﻟﺼﻴﺪ ﻋﻠﻰ ﻣﻮﺿﻊ ﻭﺭﻭﺩ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﺮﺩ ﺍﻟﻤﺎﺀ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺼﻴﺪ ﻏﻴﺮﻩ؛ ﺃﻱ ﻏﻴﺮ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻏ ‪‬ﻴﺎ ﺑﻐﻴﺮ ﺍﻟﻄﻴﺮ ﻷﻥ ﺍﻟﻄﻴﺮ ﻟﻪ ﺑﻌﺾ ﺃﻣﻦﺑﺎﻟﻨﺎﺱ؛‬ ‫ﻧﻬﺎﺭﺍ‪ ،‬ﻭﺟﺎﺯ ﺑﻼ‬ ‫ﺇﺫ ﻳﻘﺮﺏ ﻣﻨﻬﻢ ﺑﻌﺾ ﻗﺮﺏ ﺑﺨﻼﻑ ﺍﻟﻮﺣﺶ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻻﺻﻄﻴﺎﺩ ‬ ‫ﻛﺮﺍﻫﺔ ﺑﻌﺪﻩ؛ ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﻮﺭﻭﺩ‪ ،‬ﻭﻛﺬﺍ ﻗﺒﻞ ﺍﻟﻮﺭﻭﺩ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻗﺮﻳﺐ ﻣﻦ‬ ‫ﺍﻟﻤﻮﺭﺩ؛ ﺑﺄﻥ ﻳﺼﻴﺪﻩ ﻗﺒﻞ ﺃﻥ ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻟﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺻﻄﻴﺎﺩ‬ ‫ﻣﻦ ﺍﻟﻮﻛﻮﺭ ﻭﺍﻟﻌﺶ ‬ ‫ﻟﻴﻼ ﻭﻭﺭﻭﺩﻩ ﻋﻦ ﺍﻻﺻﻄﻴﺎﺩ ﻣﻦ ﺍﻟﻤﻮﺭﺩ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﺗﻄﺮﻗﻮﺍ‬ ‫ﺍﻟﻄﻴﺮ ﻓﻲ ﻭﻛﻨﺎﺗﻬﺎ ﻓﺈﻥ ﺍﻟﻠﻴﻞ ﺃﻣﺎﻥ«)‪ ،(٣‬ﻭﺍﻟﻄﺮﻭﻕ‪ :‬ﺍﻹﺗﻴﺎﻥ ﻟﻴﻼ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﻫﻮ ﻓﻲ ﺍﻟﻠﻴﻞ ﻗﻮﻟﻪ‪» :‬ﻓﺈﻥ ﺍﻟﻠﻴﻞ ﺃﻣﺎﻥ«‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻗﺮﻭﺍ ﺍﻟﻄﻴﺮ‬ ‫ﻓﻲ ﻭﻛﻨﺎﺗﻬﺎ«)‪ ،(٤‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺍﻟﻤﺮﺍﺩ‪ :‬ﺍﺗﺮﻛﻮﻫﺎ ﻻ ﺗﺼﻴﺪﻭﻫﺎ ﻣﻦ ﻭﻛﻨﺎﺗﻬﺎ ﻟﻴﻼ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٦/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٦/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﺡ)‪ (٢٨٩٦‬ﺑﻠﻔﻆ‪» :‬ﻓﻲ ﺃﻭﻛﺎﺭﻫﺎ«‪ ،‬ﻗﺎﻝ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ«‪.‬‬ ‫ٰ‬‫ﺍﻟﺰﻭﺍﺋﺪ ]‪» :[٣٠/٤‬ﻓﻴﻪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[١١٣/٤٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﺡ)‪ (٢٨٣٥‬ﺑﻠﻔﻆ‪» :‬ﺃﻗﺮﻭﺍ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪386‬‬ ‫ﻟﻠﺤﺪﻳﺚ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺇﺛﺎﺭﺗﻬﺎ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻟﺘﻄﻴﺮ‪،‬‬ ‫ﻭﺍﷲ ‪ 8‬ﺟﻌﻞ ﺣﻴﺎﺓ ﺍﻟﺤﻴﻮﺍﻥ ﻓﻲ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻨﻮﻡ‪ ،‬ﻓﻔﻲ ﺍﻟﻤﻘﺎﻃﻌﺔ ﻋﻨﻬﻤﺎ ﻗﻄﻊ‬ ‫ﻟﻠﻨﺴﻞ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﺮﻋﻰ ﻓﻜﺜﻴﺮ ﻏﻴﺮ ﻣﺤﺼﻮﺭ)‪.(١‬‬ ‫‪ ٥٦٥‬ا‪ E“ !)o‬ا‪ )c‬دون إذ‪:;V‬‬ ‫ﺻﻴﺪﺍ ﺑﻔﺮﺱ ﺃﻭ ﺑﺮﻣﺢ ﺃﻭ ﺑﻤﻨﺪﺍﻑ ﻟﻠﻐﻴﺮ ﺑﻼ ﺇﺫﻧﻪ ﻓﻬﻞ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﻗﺘﻞ ‬ ‫ﻭﻋﻠﻰ ﻏﻴﺮﻩ ﻓﻴﻜﻮﻥ ﻣﻴﺘﺔ ﻭﻳﻐﺮﻡ ﻟﺼﺎﺣﺐ ﺍﻟﺸﻲﺀ ﻛﺮﺍﺀ ﺍﺳﺘﻌﻤﺎﻝ ﺷﻴﺌﻪ؟ ﺃﻭ ﻳﻤﺴﻜﻪ‬ ‫ﺇﻥ ﻣﺎﺕ ﺑﻐﻴﺮ ﻣﻨﺪﺍﻑ ﻭﻧﺤﻮﻩ ﻭﻳﻐﺮﻡ ﻛﺮﺍﺀ ﺫﻟﻚ ﻟﺮﺑﻪ؟ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ ﺍﻷﻭﻝ‪ :‬ﻳﺤﺮﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻤﺼﻴﺪ ﻟﺼﺎﺣﺐ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻻ ﻋﻨﺎﺀ ﻟﺬﻟﻚ ﺍﻟﻤﺘﻌﺪﻱ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺖ ﻓﻬﻮ ﻟﺼﺎﺣﺐ ﺍﻟﺸﻲﺀ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻠﻤﺘﻌﺪﻱ ﻭﻳﻐﺮﻡ ﺍﻟﻜﺮﺍﺀ‪.‬‬ ‫ﻭﻟﻜﻦ ﺇﻥ ﺍﺳﺘﻌﻤﻞ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﻏﻠﻄ ﺎ ﺃﻭ ﻣﻦ ﺣﻴﺚ ﻳﻌﺬﺭ ﻓﺎﻟﻤﺼﻴﺪ ﻟﻪ‪،‬‬ ‫ﻭﻟﺼﺎﺣﺒﻪ ﻛﺮﺍﺅﻫﺎ)‪.(٢‬‬ ‫‪ ٥٦٦‬د‪1-‬ل ا‪ !)o‬‬ ‫) ‪ )c‬ا‪:! o‬‬ ‫ﺇﻥ ﺩﺧﻞ ﺍﻟﺼﻴﺪ ﺑﻴﺖ ﻏﻴﺮ ﺍﻟﺼﺎﺋﺪ‪ ،‬ﻭﺃﻏﻠﻖ ﺑﺎﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺃﻣﺴﻜﻪ‬ ‫ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﺃﻭ ﺃﻏﻠﻘﻪ ﻋﻠﻴﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﺩﺍﺑﺔ ﻣﻦ ﺩﺍﺧﻞ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺼﻴﺪ‪ ،‬ﺃﻭ‬ ‫= ﺍﻟﻄﻴﺮ ﻋﻠﻰ ﻣﻜﻨﺎﺗﻬﺎ«‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ ﺍﻟﺤﻠﻴﺔ ]‪ [٩٤/٩‬ﺑﻠﻔﻆ‪» :‬ﻋﻠﻰ ﻭﻛﻨﺎﺗﻬﺎ«‪ .‬ﻭﺃﻋﻠﻪ ﺍﺑﻦ‬ ‫ﺍﻟﻘﻄﺎﻥ ﺑﺎﻻﻧﻘﻄﺎﻉ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﻮﻫﻢ ﻭﺍﻹﻳﻬﺎﻡ ]‪.[٥٨٧/٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٧/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٢٨ ،٥٢٧/٤‬‬ ‫‪387‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﺭﻳﺢ‪ ،‬ﺃﻭ ﺍﻧﻐﻠﻖ ﺍﻟﺒﺎﺏ ﻭﺣﺪﻩ ﺑﻨﻔﺴﻪ ﻋﻠﻴﻪﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ‬ ‫ﻋﺒﺪﺍ ﻟﻐﻴﺮﻩ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺪﺍﺑﺔ ﺍﻟﺘﻲ‬‫ﺃﻏﻠﻘﻪ ﻣﺠﻨﻮ ﻧﺎ‪ ،‬ﺃﻭ ‬ ‫ﻃﻔﻼ ﻟﻐﻴﺮﻩ‪ ،‬ﺃﻭ ‬ ‫ﺃﻏﻠﻘﺘﻪ ﻋﻠﻴﻪ ﻟﻐﻴﺮﻩﻓﻬﻮ ﻟﻪ؛ ﺃﻱ‪ :‬ﻟﺼﺎﺣﺐ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻤﻦ ﻓﺘﺤﻪ ﻭﺧﺮﺝ ﺍﻟﺼﻴﺪ‬ ‫ﺿﻤﻨﻪ ﻟﺼﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺑﻜﻮﻧﻪ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ ﻓﺤﺎﻓﻆ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﺟﺎﺯ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﺑﻼ ﺇﺫﻥ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﺇﻻ ﺇﻥ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺫﻫﺐ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﻭﻧﻢ‬ ‫ﻓﻴﻪ‪ ،‬ﺃﻭ ﺍﻧﺘﻈﺮﻧﻲ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺍﻓﻌﻞ ﻓﻴﻪ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺿﻊ ﻓﻴﻪ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺍﺋﺖ ﻣﻨﻪ ﺑﻜﺬﺍ‪،‬‬ ‫ﻣﺘﺤﺮﺯﺍ ﻋﻦ ﻓﻮﺗﻪ ﻓﻔﺎﺕ ﻓﻼ‬ ‫‬‫ﻋﺎﻟﻤﺎ‪ ،‬ﻓﺪﺧﻞ‬ ‫‬‫ﻓﺪﺧﻞ ﻏﻴﺮ ﻋﺎﻟﻢ ﺑﺎﻟﺼﻴﺪ ﻓﻴﻪ ﺃﻭ‬ ‫ﺿﻤﺎﻥ‪.‬‬ ‫ﻭﻻ ﻳﺤﻞ ﻟﻠﻐﻴﺮ ﺃﺧﺬﻩ‪ ،‬ﻭﺟﺎﺯ ﺇﻥ ﻟﻢ ﻳﻐﻠﻖ ﺍﻟﺒﺎﺏ ﺍﻟﺼﻴﺪ ﻭﻻ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﺠﺰ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻥ ﻓﺈﻧﻪ ﺇﻥ ﺃﺧﺬﻩ ﺻﺢ ﻟﻪ ﻭﻋﺼﻰ ﺑﺪﺧﻮﻟﻪ؛ ﺇﺫ ﻟﻢ ﻳﺠﺰ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﺍﺭﺗﻘﺒﻪ ﻓﻲ ﺍﻟﺒﺎﺏ ﺃﻭ ﻓﻌﻞ ﻣﺎ ﻳﺨﺮﺝ ﺑﻪ ﻭﻟﻮ ﺑﺘﻠﻮﻳﺢ ﺃﻭ ﺿﺮﺏ‬ ‫‬‫ﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﻓﺈﻥ ﻟﻪ ﺃﺧﺬﻩ ﻭﻻ ﻋﺼﻴﺎﻥ ﻋﻠﻴﻪ ﻛﻤﺎ ﺇﺫﺍ ﺣﻞ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ)‪.(١‬‬ ‫وا اد‪:‬‬‫‪ ٥٦٧‬ذ ة ا‪L‬‬ ‫ﺫﻛﺎﺓ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺍﻟﺠﺮﺍﺩ‪ ،‬ﻭﻫﻤﺎ ﺣﻼﻝ ﻟﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺻﻴﺪﻫﻤﺎ ﻣﻦ ﻭﺛﻨﻲ ﺃﻭ‬ ‫ﻣﺠﻮﺳﻲ)‪.(٢‬‬ ‫‪ !)h ` Zd  *7 ٥٦٨‬ا> وا اد‪:‬‬ ‫ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺍﻟﺠﺮﺍﺩ ﺍﻟﺤﻴﻴﻦ ﺣﻼﻝ؛ ﻷﻧﻬﻤﺎ ﻻ ﺫﻛﺎﺓ ﻟﻬﻤﺎ‪ ،‬ﻓﺒﺄﻱ‬ ‫ﻭﺟﻪ ﻗﺘﻼ ﺣﻼ؟! ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺗﺎ ﺑﻼ ﻗﺘﻞ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣١ ،٥٣٠/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٢/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٢/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪388‬‬ ‫‪ E>Q ` x"C  *7 ٥٦٩‬ا‪ )o‬د أو و‪ ; /‬و ا‪:; n'V‬‬ ‫ ﻭﻻ ﻳﺤﻞ ﺳﺎﻗﻂ ﻣﻦ ﺷﺒﻜﺔ ﺻﻴﺎﺩ ﺃﻭ ﻭﻋﺎﺋﻪ ﺑﻌﺪ ﺇﻣﺴﺎﻙ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺒﻜﺔ‬ ‫ﺃﻭ ﺍﻟﻮﻋﺎﺀ ﻋﻠﻴﻬﻤﺎ ﺣﺘﻰ ﻻ ﻳﻨﺠﻮ ﻣﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﻣﺴﺎﻙ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ ﺃﻭ ﻣﻊ‬ ‫ﺍﻟﺠﺮ ﻗﺒﺾ؛ ﻓﻠﻢ ﻳﺤﻞ ﻣﺎ ﻓﻴﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﺑﻔﻮﺕ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﺑﺨﻼﻑ ﺷﺒﻜﺔ ﺍﻷﺭﺽ‬ ‫ﺇﺫﺍ ﺫﻫﺐ ﻣﺎ ﻓﻴﻬﺎ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻱ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺩﺧﻞ ﺍﻟﺴﻤﻚ ﺍﻟﺸﺒﻜﺔ ﻭﺧﺮﺝ‬ ‫ﻣﻨﻬﺎ ﻓﻠﻐﻴﺮ ﺻﺎﺣﺒﻬﺎ ﺃﺧﺬﻩ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﺸﺒﻜﺔ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﻣﻨﻬﺎ ﻭﺻﺎﺭ ﺑﺤﺪ ﺍﻟﺘﻠﻒ ﻭﻟﻮ ﻟﻢ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺒﺤﺮ ﻓﻠﻐﻴﺮﻩ‬ ‫ﺃﺧﺬﻩ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺻﻴﺪ ﺍﻟﺒﺮ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺍﻟﺸﺒﻜﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﺑﻌﺪ‬ ‫ﻭﺍﻟﻘﻮﻻﻥ ‬ ‫ﻣﺘﺮﻭﻛﺎ)‪.(١‬‬ ‫‬‫ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺒﺤﺮ ﻓﻼ ﻳﺤﻞ ﺃﺧﺬﻩ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﻣﺎ ﺃﻣﺴﻜﺘﻪ ﺍﻟﺸﺒﻜﺔ ﻫﻮ ﻟﺼﺎﺣﺒﻬﺎ ﻟﻮ ﺃﺭﺧﻰ ﺻﻴﺎﺩ ﺷﺒﻜﺘﻪ ﻋﻠﻰ‬ ‫ﺳﻤﻚ ﻭﺟﺮﻩ‪ ،‬ﻭﺃﺭﺧﻰ ﺁﺧﺮ ﺷﺒﻜﺘﻪ ﺧﻠﻔﻪ ﺃﻭ ﺟﺎﻧﺒﻬﺎ ﺃﻭ ﺗﺤﺘﻬﺎ ﻷﺧﺬ ﺧﺎﺭﺝ ﻣﻨﻬﺎ‪،‬‬ ‫ﻓﻠﻤﺎ ﺃﺧﺮﺝ ﺍﻷﻭﻝ ﺷﺒﻜﺘﻪﺃﻱ‪ :‬ﺃﺧﺬ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﺮﻓﻊ ﻣﻦ ﺃﺳﻔﻞﺍﻧﺨﺮﻗﺖ‬ ‫ﻓﺨﺮﺝ ﻣﺎ ﻓﻴﻬﺎ ﻭﺩﺧﻞ ﻓﻲ ﺷﺒﻜﺔ ﺍﻵﺧﺮ ﺳﻮﺍﺀ ﻭﺻﻠﺖ ﻇﻬﺮ ﺍﻟﻤﺎﺀ ﺃﻡ ﻻ‪ ،‬ﺣﻜﻢ ﺑﻪ‬ ‫ﻟﻸﻭﻝ ﻋﻠﻰ ﺭﺃﻱ؛ ﻻﻧﻀﺒﺎﻁ ﺷﺒﻜﺘﻪ ﻋﻠﻴﻪ ﻭﺟﺮﻩ ﻭﺇﻣﺴﺎﻛﻪ‪ ،‬ﻭﻟﻠﺜﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺮﺃﻱ‬ ‫ﺍﻵﺧﺮ؛ ﻷﻧﻪ ﺳﺎﺭ ﺑﺤﺪ ﺍﻟﺘﻠﻒ ﻭﺑﺤﺪ ﺳﺎﺋﺮ ﺳﻤﻚ ﺍﻟﺒﺤﺮ)‪.(٢‬‬ ‫‪1' iV (B‬ك ﻷ‪ ،; h‬و‪ / iV (B‬م‪:‬‬‫‪C !)h ٥٧٠‬‬ ‫ﻧﻬﺮﺍ ﻓﺪﺧﻠﻪ‬ ‫ﺇﺫﺍ ﺍﻧﻔﺠﺮ ﻧﻬﺮ ﺑﺄﺭﺽ ﻗﻮﻡ ﺃﻭ ﺩﺧﻠﻬﺎ ﻣﺎﺀ ﻣﻦ ﻏﻴﺮﻫﺎ ﻓﻜﺎﻧﺖ ‬ ‫ﺟﺎﺭﻳﺎ ﻣﻨﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪،‬‬ ‫‬‫ﺳﻤﻚ ﻣﻦ ﻏﻴﺮﻩ ﻟﻢ ﻳﺼﺪ ﺇﻻ ﺑﺈﺫﻧﻬﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺎﺀ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٣/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٤/٤‬‬ ‫‪389‬‬‫ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ‬ ‫ﺟﺎﺭﻳﺎ ﻣﻨﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﺳﻮﺍﺀ ﺃﻟﻘﻲ ﻓﻴﻬﺎ ﺃﻭ ﺃﺗﺎﻫﺎ ﻣﻦ ﻏﻴﺮﻫﺎ ﻓﻴﺠﻮﺯ ﺻﻴﺪ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺳﻤﻜﻪ ﺑﻼ ﺇﺫﻥ ﻳﺼﺎﺩ ﻣﻨﻪ ﻭﻣﻦ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺧﻠﻖ ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻐﻴﺮﻫﻢ ﺇﻻ‬ ‫ﺟﺎﺭﻳﺎ)‪.(١‬‬ ‫‬‫ﺑﺈﺫﻧﻬﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫‪ *7 ٥٧١‬ا‪ EL‬ا( و‪:E)C (B n$d‬‬ ‫ ﻭﺇﻥ ﻭﻗﻌﺖ ﺳﻤﻜﺔ ﻓﻲ ﺳﻔﻴﻨﺔ ﺑﺪﺧﻮﻝ ﻣﻮﺟﺔ ﻓﻴﻬﺎ ﺃﻭ ﻭﺛﺒﺔ ﺇﻟﻴﻬﺎ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻓﻬﻲ ﻟﺼﺎﺣﺐ ﺍﻟﺴﻔﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻥ ﺳﻔﻴﻨﺘﻪ ﻗﺪ ﺣﺒﺴﺘﻬﺎ‪ ،‬ﻭﻻ ﺗﻄﻴﻖ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻟﻀﻌﻔﻬﺎ ﻟﻔﺮﺍﻕ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﻃﺎﻗﺖ ﺍﻟﻮﺛﻮﺏ ﻣﻨﻬﺎ ﻓﻠﻤﻦ ﺳﺒﻖ ﺇﻟﻴﻬﺎ ﺃﻥ‬ ‫ﻳﺄﺧﺬﻫﺎ ﺇﻥ ﻛﺎﻧﺖ ﻟﻮ ﻟﻢ ﻳﺄﺧﺬﻫﺎ ﻟﺮﺟﻌﺖ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺟﺪﺍﺭ‬ ‫ﺍﻟﺴﻔﻴﻨﺔ ﺑﺤﻴﺚ ﺧﻴﻒ ﺍﻧﻘﻼﺑﻬﺎ ﻓﻴﻪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬﻫﻤﺎ ﺍﻟﺴﺎﺑﻖ ﺇﻟﻴﻬﺎ ﺑﺎﻷﺧﺬ ﻭﻟﻮ ﺣﺒﺴﺘﻬﺎ ﺍﻟﺴﻔﻴﻨﺔ)‪.(٢‬‬ ‫` '! ﻵ‪:-‬‬‫‪ 37 ٥٧٢‬ا‪L‬‬ ‫ﻻ ﻳﺤﻞ ﻟﺼﻴﺎﺩ ﺣﻤﻞ ﺳﻤﻚ ﻣﻦ ﺑﻠﺪ ﺻﺎﺩﻩ ﻓﻴﻪ ﻵﺧﺮ ﺇﻥ ﺍﺣﺘﺎﺟﻪ ﺃﻫﻠﻪ‬ ‫ﺣﺘﻰ ﻳﺒﻴﻊ ﻟﻬﻢ ﻣﺎ ﺍﺣﺘﺎﺟﻮﻩ ﺑﺎﻟﺜﻤﻦ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﻳﺠﺒﺮ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻻﺣﺘﻴﺎﺟﻬﻢ‪.‬‬ ‫ﻭﺇﻥ ﺑﺎﻉ ﺍﻟﺴﻤﻚ ﺑﺜﻤﻦ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻤﻌﺘﺎﺩ ﺃﺟﺒﺮ ﻋﻠﻰ ﺃﻥ ﻳﺒﻴﻊ ﺑﺎﻟﺴﻌﺮ ﺍﻟﻤﻌﺘﺎﺩ‬ ‫ﺇﻻ ﺇﻥ ﺍﺗﻔﻖ ﻫﻮ ﻭﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺷﻲﺀ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺷﺘﺮﻃﻮﺍ ﻋﻠﻴﻪ ﻧﻮ ﻋﺎ ﻣﻦ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﺟﺒﺮﻭﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺷﺮﻁ ﺷﻴ ﺌﺎ ﻏﻴﺮﻫﺎ ﻭﺍﺷﺘﺮﻃﻮﺍ ﺷﻴ ﺌﺎ‬ ‫ﺁﺧﺮ ﻏﻴﺮﻫﺎ ﺃﺟﺒﺮﻭﺍ ﻋﻠﻴﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٥ ،٥٣٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٥/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٦ ،٥٣٥/٤‬‬ ‫‪390‬‬ ‫ا‪) E)L‬ا‪(E")"$‬‬ ‫‪: i$% ٥٧٣‬‬ ‫ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺨﺮﺯﺓ ﺍﻟﺤﻤﺮﺍﺀ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﻋﻠﻰ ﺷﻌﺮ‬ ‫ﻛﻞ ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻳﻨﺒﺖ ﻭﻫﻮ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﺘﻲ‬ ‫ﺗﺬﺑﺢ ﻋﻦ ﺍﻟﻤﻮﻟﻮﺩ ﻋﻨﺪ ﺣﻠﻖ ﺷﻌﺮﻩ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺣﻠﻖ ﻋﻘﻴﻘﺔ ﻣﻮﻟﻮﺩﻩ‪ ،‬ﻭﻋﻖ ﻓﻼﻥ‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﻋﻖ ﻓﻼﻥ ﻳﻌﻖ ﺑﻀﻢ ﺍﻟﻌﻴﻦ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺫﺑﺢ ﻋﻨﻪ)‪.(١‬‬ ‫ﻋﻦ ﻣﻮﻟﻮﺩﻩ ﻳﻌﻖ ﺑﻀﻢ ﺍﻟﻌﻴﻦ ‬ ‫ﺷﻜﺮﺍ ﷲ ﺑﻨﻴﺔ ﻭﺷﺮﺍﺋﻂ ﻣﺨﺼﻮﺻﺔ‬ ‫‬‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻣﺎ ﻳﺰﻛﻰ ﻋﻦ ﺍﻟﻤﻮﻟﻮﺩ‬ ‫ﻭﻛﺮﻩ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺗﺴﻤﻴﺘﻬﺎ ﻋﻘﻴﻘﺔ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻳﺴﺘﺤﺐ ﺗﺴﻤﻴﺘﻬﺎ ﻧﺴﻴﻜﺔ ﺃﻭ‬ ‫ﺫﺑﻴﺤﺔ«)‪.(٢‬‬ ‫ٴ‬ ‫‘ ‪ (B‬ا‪:E")"$‬‬‫‪  ٥٧٤‬‬ ‫ ﻳﻨﺪﺏ ﻟﻤﻦ ﻭﻟﺪ ﻟﻪ ﺫﻛﺮ ﺃﻥ ﻳﻨﺴﻚ ﺃﻭ ﻳﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﻟﻪ ﻓﻲ ﺿﺤﻰ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﻭﻻﺩﺗﻪ ﺑﺬﺑﺢ ﺷﺎﺗﻴﻦ ﻣﺘﻜﺎﻓﺌﺘﻴﻦ؛ ﺃﻱ‪ :‬ﻣﺘﺸﺎﺑﻬﺘﻴﻦ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﻣﺎﺩﺓ »ﻋﻖ«‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٨/٤‬‬ ‫‪391‬‬‫ﺍﻟﻨﺴﻴﻜﺔ )ﺍﻟﻌﻘﻴﻘﺔ(‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺘﻘﺎﺭﺑﺘﻴﻦ ﻓﻲ ﺍﻟﺴﻦ‪ ،‬ﻭﻻ ﻳﺆﺧﺮ ﺫﺑﺢ ﺇﺣﺪﺍﻫﻤﺎ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ‬ ‫ﻣﻌﺎ ﺑﺬﺍﺑﺤﻴﻦ‪ ،‬ﺃﻭ ﺗﺬﺑﺤﺎﻥ ﻭﺍﺣﺪﺓ ﻋﻘﺐ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺗﺬﺑﺤﺎﻥ ‬ ‫ ﻭﺍﻟﻜﺒﺸﺎﻥ ﺃﻭﻟﻰ ﻣﻦ ﻛﺒﺶ‪ ،‬ﻭﻧﻌﺠﺔ ﻣﻦ ﻧﻌﺠﺘﻴﻦ‪ ،‬ﻭﻳﺠﺰﺉ ﻛﻞ ﺫﻟﻚ‪،‬‬ ‫ﻭﺍﻟﻀﺄﻥ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﻌﺰ‪.‬‬ ‫ ﺃﻣﺎ ﺍﻷﻧﺜﻰ ﻓﻴﺬﺑﺢ ﻟﻬﺎ ﺷﺎﺓ ﻭﺍﺣﺪﺓ ﻣﺨﺎﻟﻔﺔ ﻟﻠﻴﻬﻮﺩ ﻓﻲ ﺫﺑﺤﻬﻢ ﻟﻠﺬﻛﺮ ﻭﺍﺣﺪﺓ‬ ‫ﻭﻋﺪﻡ ﺫﺑﺤﻬﻢ ﻟﻸﻧﺜﻰ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻟﻠﺬﻛﺮ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻸﻧﺜﻰ ﻭﺍﺣﺪﺓ؛ ﻟﻤﺎ ﺭﻭﻱ »ﺃﻧﻪ ﮊ ﻧﺴﻚ‬ ‫ﻟﻠﺤﺴﻦ ﺑﻮﺍﺣﺪﺓ ﻭﻟﻠﺤﺴﻴﻦ ﺑﺄﺧﺮﻯ«)‪ ،(١‬ﻭﻛﻠﺘﺎﻫﻤﺎ ﻛﺒﺶ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﺍﻟﻤﺼﻨﻒ ﻫﻮ‬ ‫ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ ﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﺍﻷﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻭﻟﺪ ﻟﻪ ﺫﻛﺮﺍﻥ ﻓﺈﻧﻪ‬ ‫ﻳﻨﺴﻚ ﺑﺄﺭﺑﻊ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﺫﻛﻮﺭ ﻓﺒﺴﺖ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺣﻜﻢ ﺷﺎﺗﻲ ﻛﻞ ﺫﻛﺮ ﻋﻠﻰ ﺣﺪﺓ‪،‬‬ ‫ﺃﻭ ﺃﻧﺜﻴﺎﻥ ﻓﺎﺛﻨﻴﻦ‪ ،‬ﺃﻭ ﺛﻼﺙ ﻓﺒﺜﻼﺙ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬ ‫ ﻭﻻ ﻳﺠﺰﺉ ﺇﻻ ﺍﻟﺸﺎﺓ ﻋﻨﺪ ﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻭﻇﺎﻫﺮ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺇﺟﺰﺍﺀ ﺍﻟﺒﻘﺮ ﻭﺍﻹﺑﻞ‪.‬‬ ‫ ﻭﺍﻟﻀﺄﻥ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﻌﺰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻹﺑﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺍﻹﺑﻞ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻀﺄﻥ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﻌﺰ‪.‬‬ ‫ ﻭﻻ ﻳﺤﺬﺭ ﻛﺴﺮ ﻋﻈﺎﻡ ﺍﻟﻨﺴﻴﻜﺔ‪.‬‬ ‫ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻛﺴﺮﻫﺎ ﻣﺴﺘﺤﺐ ﻣﺨﺎﻟﻔﺔ ﻟﻠﺠﺎﻫﻠﻴﺔ‪.‬‬ ‫‬ ‫ﺗﻔﺼﻴﻼ‪.‬‬ ‫ ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻻ ﻳﻜﺴﺮ ﻋﻈﺎﻣﻬﺎ ﻭﺗﻔﺼﻞ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ؛ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﺡ)‪ (٢٨٤١‬ﺑﻠﻔﻆ‪» :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻖ ﻋﻦ‬ ‫ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ﻛﺒﺸ ﺎ ﻛﺒﺸ ﺎ«‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻓﻲ ﺍﻟﻤﺤﺮﺭ ]‪.[٤٢٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪392‬‬ ‫‪ .Z$% ` ٥٧٥‬ا‪:E")"$‬‬ ‫ﺧﺒﺰﺍ ﻭﻣﺮﻗﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﺫﺍ‬ ‫ﻭﻻ ﺗﻌﻄﻰ ﺇﻻ ﻟﻠﻤﺘﻮﻟﻴﻦ‪ ،‬ﻭﻳﻘﺴﻢ ﻣﻌﻬﺎ ‬ ‫ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻖ ﻋﻦ ﺍﻟﺼﺒﻲ ﻓﻀﻊ ﻳﻤﻨﺎﻙ ﻋﻠﻰ ﻭﺳﻂ ﺭﺃﺳﻪ‪ ،‬ﻭﺃ ﺫﻥ ﻓﻲ ﻳﻤﻨﺎﻩ‪ ،‬ﻭﺃﻗﻢ‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻛﺬﻟﻚ‪،‬‬‫ﻓﻲ ﻳﺴﺮﺍﻩ‪ ،‬ﺛﻢ ﺃﻗﺮﺃ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ‬ ‫ﻭﺗﻘﻮﻝ ﻋﻨﺪ ﺍﻟﺬﺑﺢ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﺇﻳﻤﺎ ﻧﺎ‬ ‫ﺑﻚ‪ ،‬ﻫﺬﻩ ﻋﻘﻴﻘﺔ ﻋﻦ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻋﻠﻰ ﻣﻠﺘﻚ ﻭﺩﻳﻨﻚ ﻭﺳﻨﺔ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﮊ ‪،‬‬ ‫ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻭﻫﺒﺖ ﻟﻨﺎ ﻭﻟﺪ ﺍ ﻭﺃﻧﺖ ﺃﻋﻠﻢ ﺑﻤﺎ ﻭﻫﺒﺖ‪ ،‬ﻓﺎﺟﻌﻠﻪ ﺑﺎﺭ‪‬ﺍ ﺗﻘ ‪‬ﻴﺎ ﻭﺍﺳﻊ ﺍﻟﺮﺯﻕ‬ ‫ﻭﻣﻦ ﺷﻴﻌﺔ ﻣﺤﻤﺪ ﮊ ﻭﻣﻦ ﺁﻟﻪ«)‪.(٢)(١‬‬ ‫‪ E)L% ٥٧٦‬ا‪11‬د‪:‬‬ ‫ ﻭﻳﺴ ‪‬ﻤﻰ ﺍﻟﻮﻟﺪ ﻳﻮﻡ ﻭﻟﺪ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺴﺎﺑﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻳﻮﻡ ﻭﻻﺩﺗﻪ ﺇﻥ ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻻ ﻳﻨﺴﻚ ﻋﻨﻪ‪ ،‬ﻭﺇﻻ ﻓﻔﻲ ﺍﻟﺴﺎﺑﻊ ﻣﻦ‬ ‫ﺍﻟﻨﺴﻚ‪.‬‬ ‫ ﻗﻴﻞ‪ :‬ﻭﻳﺨﺘﻦ ﻓﻲ ﺍﻟﺴﺎﺑﻊ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ ﻓﻲ ﺍﻷﻭﻝ ﻭﺍﻟﺴﺎﺑﻊ ﻣﺨﺎﻟﻔﺔ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﺑﻞ ﻳﺘﺮﻙ ﻋﻘﻴﻘﺔ ﺣﺘﻰ ﻳﻘﻮﻯ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺳﺒﻊ ﺳﻨﻴﻦ ﺣﺘﻰ ﻳﺆﻣﺮ ﺑﺎﻟﺼﻼﺓ‪.‬‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪،‬‬ ‫ ﻗﻴﻞ‪ :‬ﻭﺗﺜﻘﺐ ﺃﺫﻧﻪ ﻓﻲ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﺑﻮﺯﻥ ﺷﻌﺮ ﺭﺃﺳﻪ ‬ ‫ﻭﻓﻌﻠﺘﻪ ﻓﺎﻃﻤﺔ ﻓﻲ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ)‪.(٣‬‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٣٩/٤‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ؛ ﺃﺑﻮﺍﺏ ﺍﻷﺿﺎﺣﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﻘﻴﻘﺔ ﺑﺸﺎﺓ ﺡ)‪ ،(١٥١٩‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ‬ ‫ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﻟﻴﺲ ﺑﻤﺘﺼﻞ«‪.‬‬ ‫‪393‬‬‫ﺍﻟﻨﺴﻴﻜﺔ )ﺍﻟﻌﻘﻴﻘﺔ(‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺍﻟﺘﺼﺪﻕ ﻣﻜﺮﻭﻩ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻣﺒﺎﺡ)‪.(١‬‬ ‫‪ E)L% ٥٧٧‬ا‪:E")"/ E)L‬‬ ‫ﻭﺗﺴ ‪‬ﻤﻰ ﺍﻟﺸﺎﺓ ﺍﻟﻤﻨﺴﻮﻙ ﺑﻬﺎ ﻋﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﺸﺎﺗﺎﻥ ﻋﻘﻴﻘﺘﻴﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﺗﺴ ‪‬ﻤﻴﺎ‬ ‫ﻋﻘﻴﻘﺔ ﺇﺫﺍ ﻋﻖ ﺑﻬﻤﺎ ﻋﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﻌﻘﻴﻘﺔ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﻗﺪ ﺳﺌﻞ ﮊ ‪:‬‬ ‫ﻋﻦ ﺍﻟﻌﻘﻴﻘﺔ؛ ﻓﻘﺎﻝ‪» :‬ﻻ ﺃﺣﺐ ﺍﻟﻌﻘﻮﻕ«ﻭﻫﺬﺍ ﻛﺮﺍﻫﺔ ﻣﻨﻪ ﻟﺬﻟﻚ ﺍﻻﺳﻢ‪ ،‬ﺛﻢ‬ ‫ﻗﺎﻝ‪» :‬ﻣﻦ ﻭﻟﺪ ﻟﻪ ﻭﻟﺪ ﻓﺄﺣﺐ ﺃﻥ ﻳﻨﺴﻚ ﻋﻦ ﻭﻟﺪﻩ ﻓﻠﻴﻔﻌﻞ«)‪ ،(٢‬ﻭﻫﺬﺍ ﻣﻨﻪ ﺇﺭﺷﺎﺩ‬ ‫ﺗﺒﻌﺎ ﻟﻸﺻﻤﻌﻲ‪ :‬ﺳﻤﻮﻫﺎ ﻋﻘﻴﻘﺔ؛‬ ‫ﺇﻟﻰ ﺍﺳﻢ ﺣﺴﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺴﻴﻜﺔ‪ ،‬ﻗﺎﻝ ﺟﺎﺭ ﺍﷲ ‬ ‫ﻷﻧﻬﺎ ﺗﺬﺑﺢ ﻭﻳﺰﺍﻝ ﻋﻨﺪ ﺫﺑﺤﻬﺎ ﻋﻘﻴﻘﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﻲ ﺷﻌﺮﻩ ﺍﻟﺬﻱ ﻭﻟﺪ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻷﻥ ﺍﻟﻌﻖ‪ :‬ﺍﻟﻤﻨﻊ‪ ،‬ﻭﺷﻌﺮﻩ ﻳﺰﺍﻝ ﻋﻨﺪ ﺫﺑﺤﻬﺎ‪ ،‬ﻭﺍﻹﺯﺍﻟﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻤﻨﻊ‪ ،‬ﺃﻭ ﻷﻧﻬﺎ‬ ‫ﺗﻌﻖ؛ ﺃﻱ‪ :‬ﺗﺸﻖ ﻣﺬﺍﺑﺤﻬﺎ‪ ،‬ﺃﻭ ﺗﻔﺮﻕ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻌﻠﻰ ﻣﺎ ﺫﻛﺮ ﺟﺎﺭ ﺍﷲ ﻧﻘﻞ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﻌﺮ ﺇﻟﻰ ﻣﺎ ﻳﺬﺑﺢ ﻣﻦ ﺇﻃﻼﻕ ﺃﺣﺪ ﺍﻟﻤﺘﻼﺯﻣﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ‬ ‫ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﺍﻟﻤﺴﺒﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺻﻞ ﺍﻟﻌﻘﻴﻘﺔ ﻟﻠﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺬﺑﺢ‬ ‫ﻓﻴﻪ‪ ،‬ﺳﻤﻴﺖ ﺑﺎﺳﻤﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﻢ ﻟﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺳ ‪‬ﻤﻲ ﺷﻌﺮﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﻬﻮ‬ ‫ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ ﻓﻲ ﺍﻟﻤﺬﺑﻮﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻠﻖ ﻗﺒﻞ ﺫﺑﺤﻬﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ)‪.(٣‬‬ ‫‪ *7 ٥٧٨‬اﻷ‪ 3‬وا‪!o‬ق ` ا‪:E)L‬‬ ‫ﺟﻠﺪﺍ ﻟﺬﺍﺑﺤﻬﺎ‬ ‫ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻻ ﺑﺎﻟﺨﺒﺮ‪ ،‬ﻓﻼ ﻳﻌﻄﻲ ﺷﻴ ﺌﺎ ﻣﻨﻬﺎ ﻭﻟﻮ ‬ ‫ﻋﻠﻰ ﻣﺸﺎﺭﻃﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٤٠/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ]‪ ،[٤٢١/١١‬ﻗﺎﻝ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ]‪» :[٥٧/٤‬ﻓﻴﻪ ﺭﺟﻞ ﻟﻢ ﻳﺴﻢ‪ ،‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ‬ ‫ﺍﻟﺼﺤﻴﺢ«‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٤١ ،٥٤٠/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪394‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻷﺿﺤﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻧﻪ ﻳﺆﻛﻞ ﻣﻨﻬﺎ ﻭﻳﺘﺼﺪﻕ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺪﻕ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ‪.‬‬ ‫ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺗﻄﺒﺦ ﻭﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺠﻴﺮﺍﻥ‪.‬‬ ‫ﺣﺬﺭﺍ ﻋﻦ‬ ‫ ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﻳﻜﺮﻩ ﺃﻥ ﺗﻄﺒﺦ ﺃﻟﻮﺍ ﻧﺎ‪ ،‬ﻭﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ ،‬‬ ‫ﻳﺘﻴﻤﺎ ﻓﻤﻦ ﻣﺎﻟﻪ‪.‬‬ ‫ﺍﻟﻔﺨﺮ‪ ،‬ﻭﻳﺨﺮﺟﻬﺎ ﺍﻷﺏ ﻣﻦ ﻣﺎﻟﻪ؛ ﺃﻋﻨﻲ ﺑﺎﻟﻨﺴﻴﻜﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ]‪.[٥٤١/٤‬‬ ‫‪395‬‬ ‫ا‪i‬س‬ ‫ ب ا‬ ‫"! ت ا‬ ‫‪ ١‬ ﺗﻌﺮﻳﻒ ﺍﻟﺤﺞ ‪٧ ...................................................................................‬‬ ‫‪ ٢‬ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﻟﻠﺤﺞ ‪٧ ...................................................................................................‬‬ ‫‪ ٣‬ ﻫﻞ ﻭﺟﻮﺏ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ؟ ‪٩ ...........................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻟﺤﺞ ‪١١.............................................................................................................‬‬ ‫‪ ٥‬ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﺮﻳﺪ ﺍﻟﺤﺞ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ‪١٢ ..................................................................................‬‬ ‫‪ ٦‬ ﺃﺩﺍﺀ ﺣﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ‪١٢ ........................................................................................‬‬ ‫‪ ٧‬ ﺍﻟﺘﻮﺳﻊ ﻓﻲ ﺍﻟﺰﺍﺩ ‪١٣.............................................................................................................‬‬ ‫‪ ٨‬ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﷲ ‪١٤ .............................................................................٠‬‬ ‫‪ ٩‬ ﺩﻋﺎﺀ ﺍﻟﺴﻔﺮ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ‪١٥ ................................................................................................‬‬ ‫‪ ١٠‬ ﻓﻀﻞ ﺍﻟﺤﺞ ‪١٧....................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪396‬‬ ‫‪Q‬وط و‪12‬ب ا‬ ‫‪ ١١‬ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺳﻼﻡ ‪١٩ ..................................................................................................‬‬ ‫‪ ١٢‬ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻌﻘﻞ ‪٢٠ ....................................................................................................‬‬ ‫‪ ١٣‬ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺒﻠﻮﻍ ‪٢٠ ..................................................................................................‬‬ ‫‪ ١٤‬ ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺮﻳﺔ ‪٢١ ...................................................................................................‬‬ ‫‪ ١٥‬ ﺍﻟﺸﺮﻁ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻻﺳﺘﻄﺎﻋﺔ ‪٢١ ........................................................................................‬‬ ‫‪ ١٦‬ ﺣﺪ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻳﺠﺐ ﻣﻌﻪ ﺍﻟﺤﺞ ‪٢٣ ................................................................................‬‬ ‫ﻓﻘﻴﺮﺍ ‪٢٤ ..........................................................................................‬‬ ‫‪ ١٧‬ ﺣﻜﻢ ﺍﻟﺤﺞ ﻟﻤﻦ ﻛﺎﻥ ‬ ‫‪ ١٨‬ ﺣﻜﻢ ﻣﻦ ﻟﻪ ﻣﺎﻝ ﻭﻋﺠﺰ ﻋﻦ ﺍﻟﺤﺞ ﻟﻤﺮﺽ ﻣﻼﺯﻡ ﻟﻪ ‪٢٤ ..................................................‬‬ ‫‪ ١٩‬ ﺣﻜﻢ ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺞ ﺑﻐﻴﺮ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ ‪٢٤ ............................................................‬‬ ‫‪ ٢٠‬ ﺣﻜﻢ ﺍﻟﺸﺎﺭﻱ ﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﺮﺽ ﺍﻟﺤﺞ ‪٢٤ ..................................................................‬‬ ‫‪ ٢١‬ ﺣﻜﻢ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﻟﻪ ﺑﻨﺎﺕ ﺃﻭ ﺃﺧﻮﺍﺕ ﻓﻲ ﺳﻦ ﺍﻟﺰﻭﺍﺝ ‪٢٥.............................‬‬ ‫‪ ٢٢‬ ﺣﻜﻢ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﺧﺸﻲ ﻋﻠﻰ ﺃﻫﻠﻪ ﺍﻟﻀﺮﺭ ﺇﻥ ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ ‪٢٥...............‬‬ ‫‪ ٢٣‬ ﺣﻜﻢ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﻣﻌﻪ ﻣﺎﻝ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﻳﺪ ﺍﻟﺘﺰﻭﺝ ‪٢٦.....................................‬‬ ‫‪ ٢٤‬ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎﻝ ﻭﻟﻢ ﻳﺤﺞ ﺣﺘﻰ ﺫﻫﺐ ﻣﺎﻟﻪ ‪٢٦...............................................................‬‬ ‫‪ ٢٥‬ ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺻﻨﻌﺔ ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﻣﺎ ﻳﺒﻠﻐﻪ ﺯﺍﺩ ﻭﺭﺍﺣﻠﺔ ‪٢٦......................................................‬‬ ‫‪ ٢٦‬ ﺣﻜﻢ ﻣﻦ ﺃﺻﺎﺏ ‬ ‫ﻣﺎﻻ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻭﻟﻢ ﻳﺤﺞ ‪٢٧ .......................................................‬‬ ‫‪ ٢٧‬ ﺣﻜﻢ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻭﺃﺑﻮﺍﻩ ﻗﺪ ﺑﻠﻐﺎ ﺍﻟﻜﺒﺮ ‪٢٨ .....................................................‬‬ ‫‪ ٢٨‬ ﻣﻦ ﻟﻪ ﻣﺎﻝ ﻭﻭﻗﻊ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺨﺮﺍﺝ ﻫﻞ ﻋﻠﻴﻪ ﺍﻟﺤﺞ؟ ‪٢٨ ............................................‬‬ ‫‪397‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٩‬ ﻣﻦ ﻟﻢ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺤﺞ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻴﻪ ‪٢٩.....................................................................‬‬ ‫‪ ٣٠‬ ﻣﺎ ﻳﺨﺺ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺷﺮﻭﻁ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪٣٠ ......................................................................‬‬ ‫‪ ٣١‬ ﺣﺞ ﺍﻟﻨﺎﻓﻠﺔ ﻟﻠﻤﺮﺃﺓ ‪٣١.........................................................................................................‬‬ ‫‪ ٣٢‬ ﻋﻠﻰ ﻣﻦ ﻧﻔﻘﺔ ﺣﺞ ﺍﻟﻤﺮﺃﺓ ‪٣١.............................................................................................‬‬ ‫‪Q‬وط ‪ Eh‬ا‬ ‫‪ ٣٣‬ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻘﻞ ‪٣٢ ..................................................................................................‬‬ ‫‪ ٣٤‬ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻤﻴﻘﺎﺕ ﺍﻟﺰﻣﺎﻧﻲ ‪٣٢ ................................................................................‬‬ ‫‪ ٣٥‬ ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﻓﻲ ﺯﻣﻦ ﺍﻟﺤﺞ ‪٣٣............................................................................‬‬ ‫‪ ٣٦‬ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻤﻴﻘﺎﺕ ﺍﻟﻤﻜﺎﻧﻲ ‪٣٤ ..............................................................................‬‬ ‫‪ ٣٧‬ ﺣﻜﻢ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻴﺖ ‪٣٤ ...............................................................................‬‬ ‫‪ ٣٨‬ ﺍﻹﺣﺮﺍﻡ ﻟﻤﻦ ﻟﻢ ﻳﻘﺼﺪ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ‪٣٥ ....................................................................‬‬ ‫‪ ٣٩‬ ﻣﻴﻘﺎﺕ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﻘﻴﻢ ﺑﻤﻜﺔ ‪٣٥ .....................................................................................‬‬ ‫‪ ٤٠‬ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺟﺪﺓ ﻟﻤﻦ ﺃﺭﺍﺩﻫﺎ ﻭﺃﻗﺎﻡ ﺑﻬﺎ ‪٣٦ .......................................................................‬‬ ‫‪ ٤١‬ ﺍﻹﺣﺮﺍﻡ ﻟﻤﻦ ﻛﺎﻥ ﺃﻫﻠﻪ ﺩﻭﻥ ﺍﻟﻤﻴﻘﺎﺕ ‪٣٦ ..........................................................................‬‬ ‫‪ ٤٢‬ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺮﻡ ﺑﺤﺠﺔ ﻓﺄﺣﺮﻡ ﺑﻌﻤﺮﺓ ﻭﺍﻟﻌﻜﺲ ‪٣٧........................................................‬‬ ‫ﻳﻠﺐ ﺣﺘﻰ ﻓﺎﺕ ﻣﻴﻘﺎﺗﻪ ‪٣٧.........................................................................‬‬ ‫‪ ٤٣‬ ﻣﻦ ﺃﺣﺮﻡ ﻭﻟﻢ ‪‬‬ ‫ﺃﻳﺎﻣﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﻛﻊ ﻭﻟﻢ ﻳﺴﻊ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ‪٣٧.......................‬‬ ‫ﻣﺤﺮﻣﺎ ‬ ‫‬‫‪ ٤٤‬ ﻣﻦ ﺃﻗﺎﻡ ﺑﻤﻜﺔ‬ ‫‪ ٤٥‬ ﺍﻹﺣﺮﺍﻡ ﻗﺒﻞ ﺍﻟﻤﻴﻘﺎﺕ ‪٣٧...................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪398‬‬ ‫‪ ٤٦‬ ﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ ﺩﻭﻥ ﺇﺣﺮﺍﻡ ‪٣٨....................................................................................‬‬ ‫‪ ٤٧‬ ﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻟﻢ ﻳﺤﺮﻡ‪ ،‬ﻭﻟﻮ ﺭﺟﻊ ﻟﺨﺎﻑ ﻓﻮﺕ ﺍﻟﺤﺞ ‪٣٨...................................‬‬ ‫‪ ٤٨‬ ﻣﻦ ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﺑﻘﺼﺪ ﺍﻟﺘﺠﺎﺭﺓ ‪٣٩ ..........................................................................‬‬ ‫‪ ٤٩‬ ﻣﻦ ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻻ ﻳﺮﻳﺪ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ‪٣٩ ........................................................‬‬ ‫‪ ٥٠‬ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﻣﻴﻘﺎﺕ ﻏﻴﺮ ﻣﻴﻘﺎﺗﻪ ‪٤٠.....................................................................................‬‬ ‫‪ 7‬اأة وا‪ (>o‬وا‪ ;)'/ .c‬وا ‪1‬ن‬ ‫‪ ٥١‬ ﺣﺞ ﺍﻟﻤﺮﺃﺓ ﻭﻫﻲ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔﺴﺎﺀ ‪٤٢ ................................................................................‬‬ ‫‪ ٥٢‬ ﺣﻜﻢ ﺣﺞ ﺍﻟﺼﺒﻲ ‪٤٤.........................................................................................................‬‬ ‫‪ ٥٣‬ ﺣﺞ ﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺠﻨﻮﻥ ‪٤٥.......................................................................................‬‬ ‫ا ‪ `/‬ا‪)c‬‬ ‫‪ ٥٤‬ ﺣﻜﻢ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ ‪٤٧ ..................................................................................................‬‬ ‫‪ ٥٥‬ ﺣﻜﻢ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻤﻴﺖ ‪٤٨ ...............................................................................................‬‬ ‫‪ ٥٦‬ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻦ ﺣﺞ ﻋﻦ ﺣﻤﻴﻤﻪ ‪٤٨ ......................................................................................‬‬ ‫‪ ٥٧‬ ﻣﻦ ﺧﺮﺝ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﻓﻤﺮﺽ ‪٤٨ ................................................................................‬‬ ‫‪ ٥٨‬ ﺣﻜﻢ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﻟﺤﺞ ‪٤٩......................................................................................‬‬ ‫‪ ٥٩‬ ﺣﻜﻢ ﻣﻦ ﺃﺧﺬ ﺍﻟﺤﺠﺔ ﺑﻀﻤﺎﻥ ‪٤٩......................................................................................‬‬ ‫‪ ٦٠‬ ﻟﻤﻦ ﺗﻌﻄﻰ ﺃﺟﺮﺓ ﺍﻟﺤﺠﺔ؟ ‪٤٩..............................................................................................‬‬ ‫‪399‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦١‬ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻷﺟﺮ ‪٥٠.........................................................................................................‬‬ ‫‪ ٦٢‬ ﺇﺫﺍ ﺗﺮﻙ ﺑﻌﺾ ﺍﻷﺟﺮﺓ ﻫﻞ ﻳﺜﺒﺖ ﺍﻟﺜﻮﺍﺏ؟ ‪٥٠....................................................................‬‬ ‫‪ ٦٣‬ ﻣﻦ ﺧﺮﺝ ﻟﻠﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﻭﺭﺟﻊ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ‪٥١ .............................................................‬‬ ‫‪ ٦٤‬ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺑﻴﺖ ﻣﻦ ﻳﺤﺞ ﻋﻨﻪ ‪٥٢...................................................................................‬‬ ‫‪ ٦٥‬ ﺍﻟﺤﺞ ﻋﻦ ﺍﻟﻐﻴﺮ ﻣﻤﻦ ﻟﻢ ﻳﺤﺞ ﻋﻦ ﻧﻔﺴﻪ ‪٥٢.....................................................................‬‬ ‫‪ ٦٦‬ ﺣﺞ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻌﻜﺲ ‪٥٣ .................................................................................‬‬ ‫‪ `C‬اﻹ‪7‬ام‬ ‫‪ ٦٧‬ ﻏﺴﻞ ﺍﻹﺣﺮﺍﻡ ‪٥٤...............................................................................................................‬‬ ‫‪ ٦٨‬ ﺍﻟﺘﻄﻴﺐ ﻟﻪ ‪٥٥ ....................................................................................................................‬‬ ‫‪ ٦٩‬ ﺃﻥ ﻳﺘﺠﺮﺩ ‪‬‬ ‫ﺍﻟﺬ ﻛﺮ ﻣﻦ ﺍﻟﻤﺨﻴﻂ‪ ،‬ﻭﻳﻠﺒﺲ ﺍﻟﻨﻌﻠﻴﻦ ‪٥٦ ...........................................................‬‬ ‫‪ ٧٠‬ ﺇﺣﺮﺍﻡ ﺍﻟﻨﺴﺎﺀ ‪٥٨ .................................................................................................................‬‬ ‫‪ ٧١‬ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺜﻴﺎﺏ ‪٥٨ .............................................................................................................‬‬ ‫‪ ٧٢‬ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻠﻲ ‪٥٨ .............................................................................................................‬‬ ‫‪ ٧٣‬ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺲ ﺍﻟﺨﻒ ‪٥٩ ...................................................................................................‬‬ ‫‪1z‬رات اﻹ‪7‬ام‬ ‫‪ ٧٤‬ ﺣﻜﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻄﻴﺐ ‪٦٠.................................................................................................‬‬ ‫‪ ٧٥‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺍﻟﺜﻮﺏ ‪٦٠..........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪400‬‬ ‫‪ ٧٦‬ ﺣﻜﻢ ﻟﺒﺲ ﺍﻟﻤﻌﺼﻔﺮ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ‪٦١ ..................................................................................‬‬ ‫‪ ٧٧‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺍﻟﺒﺪﻥ ‪٦١ ...........................................................................................‬‬ ‫‪ ٧٨‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ‪٦٤.........................................................................‬‬ ‫‪ ٧٩‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻴﺐ ﻓﻲ ﺍﻟﺘﺪﺍﻭﻱ ‪٦٥ ......................................................................................‬‬ ‫‪ ٨٠‬ ﻟﺒﺲ ﺍﻟﻤﺨﻴﻂ ‪٦٥ ................................................................................................................‬‬ ‫‪ ٨١‬ ﻃﺮﻳﻘﺔ ﻧﺰﻉ ﺍﻟﻘﻤﻴﺺ ‪٦٦ .....................................................................................................‬‬ ‫‪ ٨٢‬ ﺣﻜﻢ ﺷﺪ ﺧﻴﻂ ﺃﻭ ﺣﺒﻞ ﻋﻠﻰ ﺑﻄﻨﻪ ‪٦٦ .............................................................................‬‬ ‫‪ ٨٣‬ ﻟﺒﺲ ﺍﻟﻨﻌﻠﻴﻦ ‪٦٧ ................................................................................................................‬‬ ‫‪ ٨٤‬ ﻟﺒﺲ ﺍﻟﺨﻔﺎﻑ ‪٦٧ ...............................................................................................................‬‬ ‫‪ ٨٥‬ ﺗﻐﻄﻴﺔ ﺭﺃﺱ ﺍﻟﺮﺟﻞ ‪٦٨ ......................................................................................................‬‬ ‫‪ ٨٦‬ ﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ ﻟﻠﻀﺮﻭﺭﺓ ‪٦٩ ...............................................................................................‬‬ ‫‪ ٨٧‬ ﺇﻟﻘﺎﺀ ﺍﻟﺘﻔﺚ ‪٧٠ ..................................................................................................................‬‬ ‫‪ ٨٨‬ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻟﻸﺫﻯ ‪٧١......................................................................................................‬‬ ‫‪ ٨٩‬ ﺃﺧﺬ ﺷﻲﺀ ﻣﻦ ﻏﻴﺮ ﺍﻟﺮﺃﺱ ‪٧٣...........................................................................................‬‬ ‫‪ ٩٠‬ ﻏﺴﻞ ﺍﻟﺮﺃﺱ ‪٧٤ ..................................................................................................................‬‬ ‫‪ ٩١‬ ﺣﻜﻢ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺮﺁﺓ ‪٧٧..................................................................................................‬‬ ‫‪ ٩٢‬ ﺗﻐﻄﻴﺔ ﻭﺟﻪ ﺍﻟﻤﺮﺃﺓ ‪٧٧........................................................................................................‬‬ ‫‪ ٩٣‬ ﺇﺳﺪﺍﻝ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ‪٧٧...........................................................................................‬‬ ‫‪ ٩٤‬ ﺣﻜﻢ ﻟﺒﺲ ﺍﻟﻤﺨﻴﻂ ﻟﻠﻤﺮﺃﺓ ‪٧٨..........................................................................................‬‬ ‫‪401‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٩٥‬ ﻟﺒﺲ ﺍﻟﺴﻮﺍﺭ ﻭﺍﻟﺨﺎﺗﻢ ﻭﺍﻟﺪﻣﻠﻮﺝ ﻟﻠﻤﺮﺃﺓ ‪٧٩ ......................................................................‬‬ ‫‪ ٩٦‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺮﺃﺓ ﻟﻠﻄﻴﺐ ﻭﺍﻟﺤﻨﺎﺀ ‪٧٩ ..................................................................................‬‬ ‫‪ ٩٧‬ ﺇﻟﻘﺎﺀ ﺍﻟﺘﻔﺚ ﻟﻠﻤﺮﺃﺓ ‪٨٠ .......................................................................................................‬‬ ‫‪ ٩٨‬ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺠﻤﺎﻉ ‪٨٠ ..........................................................................................................‬‬ ‫‪ ٩٩‬ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ‪٨٠ ..................................................................................................................‬‬ ‫‪ ١٠٠‬ ﺍﻟﺠﻤﺎﻉ ﻭﻣﻘﺪﻣﺎﺗﻪ ‪٨٠ .........................................................................................................‬‬ ‫‪ ١٠١‬ ﺟﺰﺍﺀ ﻣﻘﺪﻣﺎﺕ ﺍﻟﺠﻤﺎﻉ ‪٨١.................................................................................................‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻓﻴﻪ ﻗﻮﻻﻥ ‪٨١......................................................................‬‬ ‫‪ ١٠٢‬ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ‬ ‫‪ ١٠٣‬ ﺇﻥ ﻣﺲ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻮ ﻣﺤﺮﻡ ﻭﻟﻢ ﻳﻨﺰﻝ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﻓﻖ ‪٨١.............................................‬‬ ‫‪ ١٠٤‬ ﺇﻥ ﺟﺎﻣﻊ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻟﻠﻌﻤﺮﺓ ‪٨٢ ..............................‬‬ ‫‪ ١٠٥‬ ﺇﻥ ﺟﺎﻣﻌﻬﺎ ﻭﻃﺎﻭﻋﺘﻪ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ‪٨٢ ....................................................................‬‬ ‫‪ ١٠٦‬ ﺇﻥ ﻭﻗﻊ ﺍﻟﺠﻤﺎﻉ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻭﻗﺒﻞ ﺭﻣﻲ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ ‪٨٣...................................‬‬ ‫‪ ١٠٧‬ ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﺠﻤﺎﻉ ﺑﻌﺪ ﺍﻟﺮﻣﻲ ﻭﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ‪٨٣..................................................‬‬ ‫‪ ١٠٨‬ ﻭﻣﻦ ﻗﺼﺮ ﻭﺟﺎﻣﻌﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻘﺼﺮ ‪٨٤ .............................................................................‬‬ ‫‪ ١٠٩‬ ﻭﻣﻦ ﺃﻓﺮﺩ ﻓﺄﺻﺎﺑﻬﺎ ‪٨٤ .......................................................................................................‬‬ ‫‪ ١١٠‬ ﻫﺪﻱ ﺍﻟﻤﺠﺎﻣﻊ ‪٨٤ .............................................................................................................‬‬ ‫‪ ١١١‬ ﺇﺫﺍ ﺟﺎﻣﻊ ﻗﺒﻞ ﺭﻛﻌﺘﻲ ﻋﻤﺮﺗﻪ ‪٨٤ .......................................................................................‬‬ ‫‪ ١١٢‬ ﺣﻜﻢ ﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﺠﺪﺍﻝ ﻓﻲ ﺍﻟﺤﺞ ‪٨٥ .............................................................................‬‬ ‫‪ ١١٣‬ ﻗﺘﻞ ﺍﻟﻤﺤﺮﻡ ﻟﻠﺼﻴﺪ ‪٨٥ ....................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪402‬‬ ‫‪ ١١٤‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﻴﺪ ﻓﻲ ﺍﻵﻳﺔ ‪٨٦ ..............................................................................................‬‬ ‫‪ ١١٥‬ ﺇﺫﺍ ﺃﺣﺮﻡ ﺃﻭ ﺩﺧﻞ ﺍﻟﺤﺮﻡ ﻭﻣﻌﻪ ﺻﻴﺪ ﺃﻭ ﻟﺤﻢ ﺻﻴﺪ ‪٨٧...................................................‬‬ ‫‪ ١١٦‬ ﺩﺧﻮﻝ ﺍﻟﺤﺮﻡ ﺑﻠﺤﻢ ﺻﻴﺪ ‪٨٧...........................................................................................‬‬ ‫‪ ١١٧‬ ﻭﺇﻥ ﺻﺎﺩ ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﺣﻞ ‪٨٨..........................................................................................‬‬ ‫‪ ١١٨‬ ﺇﺫﺍ ﺻﻴﺪ ﺃﺟﻞ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ‪٨٨....................................................................‬‬ ‫ﺻﻴﺪﺍ ﺃﻭ ﻣﻴﺘﺔ ‪٨٨.....................................................................‬‬ ‫‬‫‪ ١١٩‬ ﺇﺫﺍ ﺍﺿﻄﺮ ﺍﻟﻤﺤﺮﻡ ﻓﻮﺟﺪ‬ ‫ﺻﻴﺪﺍ ﻓﻲ ﺍﻟﺤﺮﻡ ‪٨٩ .................................................................................‬‬ ‫‬‫‪ ١٢٠‬ ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻤﺤﻞ‬ ‫‪ ١٢١‬ ﺟﺰﺍﺀ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ‪٨٩ .........................................................................................................‬‬ ‫‪ ١٢٢‬ ﻛﺴﺮ ﺍﻟﺼﻴﺪ ﺃﻭ ﺟﺮﺣﻪ ‪٨٩ .................................................................................................‬‬ ‫‪ ١٢٣‬ ﺟﺰﺍﺀ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺧﻄﺄ ‪٩٠.................................................................................................‬‬ ‫‪ ١٢٤‬ ﺑﻌﺾ ﺻﻮﺭ ﺍﻟﺨﻄﺄ ‪٩٠.......................................................................................................‬‬ ‫‪ ١٢٥‬ ﺣﻜﻢ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻣﻦ ﺍﻟﻘﺘﻞ ‪٩٠.....................................................................................‬‬ ‫‪ ١٢٦‬ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ‪٩١ .............................................................................................‬‬ ‫‪ ١٢٧‬ ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻘﺎﺭﻥ ﺍﻟﺼﻴﺪ ‪٩١ ..................................................................................................‬‬ ‫‪ ١٢٨‬ ﻣﺎﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳﺤﻜﻢ ﺑﺎﻟﺠﺰﺍﺀ ‪٩١ ...................................................................................‬‬ ‫‪ ١٢٩‬ ﻫﻞ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﻳﻮﺟﺐ ﺿﻤﺎﻥ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻘﻴﻤﺔ؟‪٩٢........................................................‬‬ ‫‪ ١٣٠‬ ﺃﻧﻮﺍﻉ ﺍﻟﺠﺰﺍﺀ ‪٩٢................................................................................................................‬‬ ‫‪ ١٣١‬ ﺍﻟﻬﺪﻱ ‪٩٢..........................................................................................................................‬‬ ‫ﻃﻌﺎﻣﺎ ‪٩٣ .....................................................................................................‬‬ ‫‬‫‪ ١٣٢‬ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ‬ ‫‪403‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٣٣‬ ﺍﻹﻃﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺪﻝ ﺍﻟﺼﻴﺎﻡ ‪٩٤.......................................................................................‬‬ ‫‪ ١٣٤‬ ﻫﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ؟ ‪٩٤...........................................‬‬ ‫ﺣﻤﺎﺭﺍ ﻭﺣﺸ ‪‬ﻴﺎ ﺃﻭ ﻧﻌﺎﻣﺔ ‪٩٤.................................................................................‬‬ ‫‬‫‪ ١٣٥‬ ﻣﻦ ﻗﺘﻞ‬ ‫‪ ١٣٦‬ ﻣﻦ ﻗﺘﻞ ﺫﺍ ﻗﺮﻥ ﻛﺎﻟﺘﻴﺜﻞ ﻭﺍﻷﺭﻭﻯ ﻭﺍﻟﻮﻋﻞ؟ ‪٩٥ ..............................................................‬‬ ‫‪ ١٣٧‬ ﺟﺰﺍﺀ ﻣﻦ ﻗﺘﻞ ﺍﻟﻔﻴﻞ ‪٩٥ ...................................................................................................‬‬ ‫‪ ١٣٨‬ ﺟﺰﺍﺀ ﻣﻦ ﻗﺘﻞ ﺍﻟﻐﺰﺍﻝ ‪٩٥ .................................................................................................‬‬ ‫‪ ١٣٩‬ ﺍﻟﻀﺐ ‪٩٥ ........................................................................................................................‬‬ ‫‪ ١٤٠‬ ﺍﻟﻈﺒﻲ ﻭﺍﻟﺜﻌﻠﺐ ‪٩٥ ...........................................................................................................‬‬ ‫‪ ١٤١‬ ﺍﻟﻀﺒﻊ ‪٩٦ ..........................................................................................................................‬‬ ‫‪ ١٤٢‬ ﺍﻟﻴﺮﺑﻮﻉ ﺍﻟﺼﻐﻴﺮ ‪٩٦ ...........................................................................................................‬‬ ‫‪ ١٤٣‬ ﺍﻷﺭﻧﺐ ‪٩٦ .......................................................................................................................‬‬ ‫‪ ١٤٤‬ ﺻﻴﺪ ﺍﻟﻄﻴﻮﺭ؛ ﻛﺎﻟﺤﻤﺎﻡ ﻭﺍﻟﺤﺒﺎﺭﻯ ﻭﻏﻴﺮﻫﻤﺎ‪٩٦ ...............................................................‬‬ ‫‪ ١٤٥‬ ﺿﻤﺎﻥ ﺑﻴﺾ ﺍﻟﻄﻴﻮﺭ ‪٩٧ ...................................................................................................‬‬ ‫‪ ١٤٦‬ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻣﺜﻞ ﻛﺎﻟﺒﻌﻮﺽ ﻭﺍﻟﺒﻖ ﻭﺍﻟﻘﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ ‪٩٧ .....................................................‬‬ ‫‪ ١٤٧‬ ﻭﻓﻲ ﻗﺘﻞ ﺍﻟﻘﻤﻞ ‪٩٧ ..........................................................................................................‬‬ ‫‪ ١٤٨‬ ﻓﻲ ﻗﺘﻞ ﺍﻟﺠﺮﺍﺩﺓ ‪٩٨ .........................................................................................................‬‬ ‫‪ ١٤٩‬ ﻣﺎﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﻗﺘﻠﻪ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻄﻴﻮﺭ ‪٩٨ ..........................................................‬‬ ‫‪ ١٥٠‬ »ﺍﻟﻐﺮﺍﺏ« ‪٩٩ .....................................................................................................................‬‬ ‫‪ ١٥١‬ »ﺍﻟﻌﻘﺮﺏ« ‪١٠٠ ...................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪404‬‬ ‫‪ ١٥٢‬ »ﺍﻟﻔﺄﺭﺓ« ‪١٠٠ ......................................................................................................................‬‬ ‫‪ ١٥٣‬ »ﺍﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ« ‪١٠٠ .......................................................................................................‬‬ ‫‪ ١٥٤‬ ﻫﻞ ﻳﻘﺘﻞ ﺻﻐﺎﺭ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺳﻖ ﻛﻤﺎ ﻳﻘﺘﻞ ﻛﺒﺎﺭﻫﺎ؟ ‪١٠١ ......................................................‬‬ ‫‪ ١٥٥‬ ﺍﻟﺘﺨﻮﻳﻒ ﺑﻘﺘﻞ ﺻﻐﺎﺭ ﺍﻟﻔﻮﺍﺳﻖ؟ ‪١٠١ ................................................................................‬‬ ‫‪ ١٥٦‬ ﻣﺎﻳﺤﻞ ﻟﻠﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺼﻴﺪ ‪١٠١ .........................................................................................‬‬ ‫‪ ١٥٧‬ ﻗﺘﻞ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺗﻌﻴﺶ ﻓﻲ ﺍﻟﻤﺎﺀ ‪١٠٢ ......................................................................‬‬ ‫‪ ١٥٨‬ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﺤﺮﻡ ‪١٠٢ ......................................................................................................‬‬ ‫‪ ١٥٩‬ ﺟﺰﺍﺀ ﻗﻄﻊ ﺍﻟﺸﺠﺮ ‪١٠٣......................................................................................................‬‬ ‫‪ ١٦٠‬ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﻤﺪﻳﻨﺔ ‪١٠٤ .....................................................................................................‬‬ ‫‪ ١٦١‬ ﻟﻘﻄﺔ ﺍﻟﺤﺮﻡ ‪١٠٤ ................................................................................................................‬‬ ‫‪ ١٦٢‬ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﺤﺮﻡ ‪١٠٥ .........................................................................‬‬ ‫‪ ١٦٣‬ ﻗﺘﻞ ﺍﻟﺒﻐﺎﺓ ‪١٠٥ ..................................................................................................................‬‬ ‫‪!L‬ات ا‬ ‫‪ ١٦٤‬ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﺴﺒﺐ ﺗﺮﻙ ﻓﺮﻳﻀﺔ ‪١٠٦ .................................................................................‬‬ ‫‪ ١٦٥‬ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﺘﺮﻙ ﺍﻹﺣﺮﺍﻡ ‪١٠٦ .........................................................................................‬‬ ‫‪ ١٦٦‬ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﻔﻮﺍﺕ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ‪١٠٩ ............................................................................‬‬ ‫‪ ١٦٧‬ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﺍﻵﺭﺍﺀ ‪١٠٩ ...................................................‬‬ ‫‪ ١٦٨‬ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﺑﺴﺒﺐ ﺍﻹﺣﺼﺎﺭ ‪١١١ ...............................................................‬‬ ‫‪405‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٦٩‬ ﻣﻦ ﺃﻓﺎﺽ ﻣﻦ ﻋﺮﻓﺎﺕ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ‪١١٢ ..............................................................‬‬ ‫‪ ١٧٠‬ ﻫﻞ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﺑﺠﻤﻊ )ﺍﻟﻤﺰﺩﻟﻔﺔ( ﻣﻔﺴﺪ ﻟﻠﺤﺞ؟‪١١٤...................................................‬‬ ‫‪ ١٧١‬ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﺴﺒﺐ ﺗﺮﻙ ﺍﻟﺰﻳﺎﺭﺓ ‪١١٤..................................................................................‬‬ ‫‪ ١٧٢‬ ﺣﻜﻢ ﺍﻟﺸﻚ ﻭﻋﺪﺩ ﻣﺮﺍﺕ ﺍﻟﻄﻮﺍﻑ ‪١١٦............................................................................‬‬ ‫‪ ١٧٣‬ ﺗﺮﻙ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻤﺴﻨﻮﻧﺘﻴﻦ ﻟﻠﺰﻳﺎﺭﺓ ‪١١٧ ...........................................................................‬‬ ‫‪ ١٧٤‬ ﻫﻞ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻳﻔﺴﺪ ﺍﻟﺤﺞ؟ ‪١١٨ ..................................................‬‬ ‫‪ ١٧٥‬ ﻫﻞ ﺍﻟﻌﻤﺮﺓ ﻗﺒﻞ ﺍﻟﺤﺞ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺘﻪ؟‪١١٩......................................................‬‬ ‫‪ ١٧٦‬ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﺑﺴﺒﺐ ﺍﻟﺠﻤﺎﻉ ‪١١٩........................................................................................‬‬ ‫‪ ١٧٧‬ ﺍﻟﺠﻤﺎﻉ ﻭﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻩ ﻳﻔﺴﺪ ﺍﻟﺤﺞ ‪١٢٠ ...........................................................................‬‬ ‫‪ ١٧٨‬ ﺍﻟﺠﻤﺎﻉ ﻻ ﻳﻔﺴﺪ ﺍﻟﻌﻤﺮﺓ ‪١٢٢ ...........................................................................................‬‬ ‫‪ ١٧٩‬ ﻫﻞ ﻳﻔﺴﺪ ﺍﻟﺘﻘﺒﻴﻞ ﺍﻟﺤﺞ؟ ‪١٢٣ ..........................................................................................‬‬ ‫‪ ١٨٠‬ ﺇﺭﺍﺩﺓ ﺍﻟﺰﻭﺟﺔ ﻭﻣﻄﺎﻭﻋﺘﻬﺎ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ‪١٢٤ .......................................................................‬‬ ‫ﻧﺎﺳﻴﺎ ﺃﻭ ﻣﺨﻄ ﺌﺎ ﺍﻟﻈﻦ ﺑﻨﻬﺎﻳﺔ ﺍﻟﺤﺞ ‪١٢٥ ..........................................................‬‬ ‫‬‫‪ ١٨١‬ ﻣﻦ ﺟﺎﻣﻊ‬ ‫‪ ١٨٢‬ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﻤﺠﺎﻣﻌﻴﻦ ﻋﻨﺪﻣﺎ ﻳﺤﺠﺎﻥ ﻗﻀﺎﺀ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ‪١٢٦ ...............‬‬ ‫‪ ١٨٣‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﺤﺞ ‪١٢٦ ....................................................................‬‬ ‫‪ ١٨٤‬ ﺃﺛﺮ ﻭﻗﺖ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ‪١٢٧ .............................................................................‬‬ ‫‪ ١٨٥‬ ﻣﺎﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ‪١٢٩ ........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪406‬‬ ‫ "‪ ;1‬ا  د‪E ;1-‬‬ ‫‪ ١٨٦‬ ﻋﻨﺪ ﺩﺧﻮﻝ ﻣﻜﺔ ‪١٣١ ........................................................................................................‬‬ ‫‪ ١٨٧‬ ﻋﻨﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ‪١٣٢ ..............................................................................‬‬ ‫‪ ١٨٨‬ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﻭﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻪ ‪١٣٣ ..................................................................‬‬ ‫‪ ١٨٩‬ ﻋﻨﺪ ﻣﺲ ﺍﻟﺤﺠﺮ ﻭﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻣﻪ ‪١٣٤.............................................................................‬‬ ‫‪ ١٩٠‬ ﻋﻨﺪ ﺍﻟﻄﻮﺍﻑ ‪١٣٥...............................................................................................................‬‬ ‫‪ ١٩١‬ ﻋﻨﺪ ﺑﺌﺮ ﺯﻣﺰﻡ ‪١٣٧ ............................................................................................................‬‬ ‫‪ ١٩٢‬ ﻋﻨﺪ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ‪١٣٨ ..................................................................................................‬‬ ‫‪ ١٩٣‬ ﻓﻲ ﻋﺸﻴﺔ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﻣﻐﺎﺩﺭﺓ ﻣﻜﺔ ‪١٣٩..............................................................................‬‬ ‫ا‪1Z‬اف‬ ‫‪ ١٩٤‬ ﺣﻜﻢ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ‪١٤١.................................................................................................‬‬ ‫‪ ١٩٥‬ ﺷﺮﻭﻁ ﺍﻟﺤﺞ ﺃﻭ ﻭﺍﺟﺒﺎﺗﻪ ‪١٤١............................................................................................‬‬ ‫‪ ١٩٦‬ ﻫﻞ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﻃﻮﺍﻑ؟ ‪١٤٢ ........................................................................................‬‬ ‫‪ ١٩٧‬ ﻫﻞ ﻳﻨﻘﺾ ﺍﻟﻄﻮﺍﻑ ﺑﻜﻞ ﻣﺎﺗﻨﻘﺾ ﺑﻪ ﺍﻟﺼﻼﺓ؟ ‪١٤٢ ........................................................‬‬ ‫‪ ١٩٨‬ ﻧﻴﺔ ﺍﻟﻄﻮﺍﻑ ‪١٤٣................................................................................................................‬‬ ‫‪ ١٩٩‬ ﻣﻜﺎﻥ ﺍﻟﻄﻮﺍﻑ ‪١٤٤ ............................................................................................................‬‬ ‫‪ ٢٠٠‬ ﺍﻟﺘﺮﺗﻴﺐ ‪١٤٤ .......................................................................................................................‬‬ ‫‪ ٢٠١‬ ﻣﻦ ﺗﺮﻙ ﺍﺳﺘﻼﻡ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ‪١٤٥ ......................................................‬‬ ‫‪407‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٠٢‬ ﺍﻟﺮﻣﻞ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ‪١٤٦ .....................................................................................................‬‬ ‫‪ ٢٠٣‬ ﺟﺰﺍﺀ ﺗﺮﻛﻪ ‪١٤٦ .................................................................................................................‬‬ ‫‪ ٢٠٤‬ ﺍﻟﻤﻮﺍﻻﺓ ‪١٤٦ ......................................................................................................................‬‬ ‫‪ ٢٠٥‬ ﺇﺫﺍ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻓﻲ ﻃﻮﺍﻓﻪ ‪١٤٧............................................................................‬‬ ‫‪ ٢٠٦‬ ﺻﻼﺓ ﺭﻛﻌﺘﻴﻦ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ‪١٤٧.......................................................................................‬‬ ‫‪ ٢٠٧‬ ﻟﻮ ﺻﻠﻰ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻌﺪ ﻃﻮﺍﻓﻪ ‪١٤٨..................................................................................‬‬ ‫‪ ٢٠٨‬ ﺻﻼﺓ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﺑﻌﺪ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻌﺼﺮ ‪١٤٨.............................................................‬‬ ‫‪ ٢٠٩‬ ﺇﺫﺍ ﻟﻢ ﻳﺼ ‪‬ﻞ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﻭﺭﺟﻊ ﺇﻟﻰ ﻣﻨﻰ ‪١٤٨..........................................................‬‬ ‫‪ ٢١٠‬ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ‪١٤٩ ..............................................................................................................‬‬ ‫‪ ٢١١‬ ﺃﻣﺎ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ‪١٤٩ ..........................................................................................................‬‬ ‫‪ ٢١٢‬ ﺟﺰﺍﺀ ﺗﺮﻙ ﻃﻮﺍﻓﻲ ﺍﻹﻓﺎﺿﺔ ﻭﺍﻟﻮﺩﺍﻉ ‪١٥٠ ...........................................................................‬‬ ‫‪ ٢١٣‬ ﻣﻦ ﺗﺮﻙ ﺃﻭ ﻧﺴﻲ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﺣﺘﻰ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ ‪١٥٠ ..............................................‬‬ ‫ا‪ `) ($L‬ا‪ o‬واوة‬ ‫‪ ٢١٤‬ ﺣﻜﻢ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ‪١٥١...............................................................................‬‬ ‫‪ ٢١٥‬ ﻛﻴﻔﻴﺔ ﺍﻟﺴﻌﻲ ‪١٥١...............................................................................................................‬‬ ‫‪ ٢١٦‬ ﻭﺍﺟﺒﺎﺕ ﺍﻟﺴﻌﻲ ‪١٥٣.........................................................................................................‬‬ ‫‪ ٢١٧‬ ﺟﺰﺍﺀ ﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﺃﻭ ‪‬‬ ‫ﻗﺪﻣﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ‪١٥٥ ................................................................‬‬ ‫‪ ٢١٨‬ ﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﻓﻲ ﺣﺠﺘﻪ ﻭﻋﻤﺮﺗﻪ ‪١٥٦ ..........................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪408‬‬ ‫ﺭﺍﻛﺒﺎ؟ ‪١٥٦ .........................................................................‬‬ ‫‪ ٢١٩‬ ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﺴﺎﻋﻲ ﺃﻥ ﻳﺴﻌﻰ ‬ ‫‪1‬م ‪EB/‬‬ ‫‪ ٢٢٠‬ ﻣﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ‪١٥٨....................................................................................................‬‬ ‫‪ ٢٢١‬ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ‪١٥٨................................................................................................................‬‬ ‫‪ ٢٢٢‬ ﺍﻟﻤﺒﻴﺖ ﺑﻤﻨﻰ ‪١٥٩ ............................................................................................................‬‬ ‫‪ ٢٢٣‬ ﺟﺰﺍﺀ ﻋﺪﻡ ﺍﻟﻤﺒﻴﺖ ﺑﻤﻨﻰ ‪١٥٩ ..........................................................................................‬‬ ‫‪ ٢٢٤‬ ﻣﻦ ﻣﻨﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ ‪١٦٠ .................................................................................................‬‬ ‫‪ ٢٢٥‬ ﻣﻦ ﺗﻌﺠﻞ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﻋﺮﻓﺔ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ‪١٦١..................................................................‬‬ ‫‪ ٢٢٦‬ ﺣﻜﻢ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﻌﺮﻓﺎﺕ ‪١٦٢ ...............................................................‬‬ ‫‪ ٢٢٧‬ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ‪١٦٢ ..............................................................................................................‬‬ ‫‪ ٢٢٨‬ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ‪١٦٣...........................................................................................................‬‬ ‫‪ ٢٢٩‬ ﻣﻜﺎﻥ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ‪١٦٤ .................................................................................................‬‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺸﻤﺲ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻤﻐﺮﺏ ‪١٦٥ ..........................‬‬ ‫‬‫‪ ٢٣٠‬ ﻣﻦ ﺃﺩﺭﻙ ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫‪ ٢٣١‬ ﺣﻜﻢ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ‪١٦٥ ...................................................................................‬‬ ‫ﺣﻜﻤﺎ ‪١٦٥ ............................................................................‬‬ ‫‬‫‪ ٢٣٢‬ ﻭﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮﻑ ﺑﻬﺎ ﻭﻟﻮ‬ ‫ﺑﻌﻀﺎ ‪١٦٦ ........................................................................................‬‬ ‫‪ ٢٣٣‬ ﻭﻣﻦ ﺃﻓﺎﺽ ﻭﺃﺩﺭﻙ ‬ ‫‪ ٢٣٤‬ ﻣﻦ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﻭﻗﺒﻞ ﺗﻤﺎﻣﻪ ‪١٦٦ ..........................................................................‬‬ ‫‪ ٢٣٥‬ ﻣﻦ ﻧﺎﻡ ﺑﻌﺮﻓﺔ ﺣﺘﻰ ﺃﻓﺎﺽ ﺍﻟﻨﺎﺱ ﻭﺍﻧﺘﺒﻪ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ ‪١٦٦ ............................................‬‬ ‫‪409‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٣٦‬ ﻭﻣﻦ ﺍﺭﺗﺪ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﻳﻮﻡ ﻋﺮﻓﺔ ‪١٦٦ ............................................................................‬‬ ‫‪ ٢٣٧‬ ﺇﺫﺍ ﻏﻠﻂ ﺍﻟﺤﺠﺎﺝ ﻓﻮﻗﻔﻮﺍ ﺑﻌﺮﻓﺔ ﻓﻲ ﻏﻴﺮ ﻳﻮﻣﻬﺎ ‪١٦٧.......................................................‬‬ ‫‪ ٢٣٨‬ ﻭﺇﻥ ﺷﻬﺪ ﻗﻮﻡ ﺑﺎﻟﻬﻼﻝ ﻭﻛﺬﺑﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺃﻭ ﻗﺎﻟﻮﺍ ﺍﺷﺘﺒﻪ ﻟﻨﺎ ‪١٦٧...................................‬‬ ‫‪ ٢٣٩‬ ﺇﺫﺍ ﻏﻠﻄﻮﺍ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻓﻮﻗﻔﻮﺍ ﻓﻲ ﻳﻮﻡ ﺍﻟﻌﺎﺷﺮ ‪١٦٧..............................................................‬‬ ‫‪ ٢٤٠‬ ﺇﺫﺍ ﻏﻠﻄﻮﺍ ﻓﻲ ﺍﻟﺘﻘﺪﻳﻢ؛ ﻓﻮﻗﻔﻮﺍ ﻓﻲ ﻳﻮﻡ ﺍﻟﺜﺎﻣﻦ ‪١٦٧..........................................................‬‬ ‫‪ ٢٤١‬ ﺍﻟﻤﺰﺩﻟﻔﺔ )ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ( ‪١٦٧...............................................................................................‬‬ ‫‪ ٢٤٢‬ ﻣﻜﺎﻥ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ‪١٦٩ ...........................................................................................‬‬ ‫‪ ٢٤٣‬ ﺃﻋﻤﺎﻝ ﻳﻮﻡ ﺍﻟﻤﺰﺩﻟﻔﺔ ‪١٦٩ .................................................................................................‬‬ ‫‪ ٢٤٤‬ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ ‪١٦٩ ...............................................................................................‬‬ ‫‪ ٢٤٥‬ ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺳﺒﺐ ﺍﻟﺠﻤﻊ ﺑﻤﺰﺩﻟﻔﺔ ‪١٧٠ .........................................................................‬‬ ‫‪ ٢٤٦‬ ﺍﻟﻤﺒﻴﺖ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ‪١٧١ ......................................................................................................‬‬ ‫‪ ٢٤٧‬ ﺗﺮﻙ ﺍﻟﻤﺒﻴﺖ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ‪١٧١ .............................................................................................‬‬ ‫‪ ٢٤٨‬ ﻣﻦ ﻗﺪﻡ ﻣﻨﻰ ﻟﻴﻠﺔ ﺟﻤﻊ ‪١٧١ ............................................................................................‬‬ ‫‪ ٢٤٩‬ ﻣﻦ ﻟﻢ ﻳﻘﻒ ﺑﺠﻤﻊ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻭﻗﻮﻓﻪ ﺑﻌﺮﻓﺔ ‪١٧١ .....................................................‬‬ ‫ﺟﻤﻌﺎ ﻓﻮﻗﻒ ﺳﺎﻋﺔ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ‪١٧٢ ......................................‬‬ ‫‬‫‪ ٢٥٠‬ ﻣﻦ ﺃﺩﺭﻙ‬ ‫‪ ٢٥١‬ ﻣﻦ ﻟﻢ ﻳﺪﺭﻙ ﻭﻗﻮﻓﺎ ﻟﻴﻠﺔ ﺟﻤﻊ ‪١٧٢ ..................................................................................‬‬ ‫‪ ٢٥٢‬ ﻓﺈﺫﺍ ﺑﺎﺕ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ ﻭﻃﻠﻊ ﺍﻟﻔﺠﺮ ﺑﻬﺎ ‪١٧٢ .......................................................................‬‬ ‫‪ ٢٥٣‬ ﻭﻣﻦ ﺃﻓﺎﺽ ﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻔﺠﺮ ‪١٧٣ ...........................................................................‬‬ ‫‪ ٢٥٤‬ ﻏﺴﻞ ﺍﻟﻤﺰﺩﻟﻔﺔ ‪١٧٣ ..........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪410‬‬ ‫‪ ٢٥٥‬ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﺍﻟﻤﺰﺩﻟﻔﺔ ‪١٧٤................................................................................................‬‬ ‫‪ ٢٥٦‬ ﻭﻣﻦ ﻟﻢ ﻳﻔﺾ ﺣﺘﻰ ﺃﺷﺮﻗﺖ ﺍﻟﺸﻤﺲ ‪١٧٤......................................................................‬‬ ‫ا‪$‬ة‬ ‫‪ ٢٥٧‬ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻤﺮﺓ ‪١٧٥..........................................................................................................‬‬ ‫‪ ٢٥٨‬ ﺣﻜﻢ ﺍﻟﻌﻤﺮﺓ ‪١٧٥.............................................................................................................‬‬ ‫‪ ٢٥٩‬ ﻓﻀﻞ ﺍﻟﻌﻤﺮﺓ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ‪١٧٦............................................................................‬‬ ‫و‪12‬ه أداء ا‪$‬ة‬ ‫‪ ٢٦٠‬ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺇﻓﺮﺍﺩ ﺍﻟﻌﻤﺮﺓ ‪١٧٦........................................................................................‬‬ ‫‪ ٢٦١‬ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺘﻤﺘﻊ ‪١٧٦................................................................................................‬‬ ‫ﻫﺪﻳﺎ ‪١٧٧ ...............................................................‬‬ ‫ﻣﺘﻤﺘﻌﺎ ﻓﻠﻢ ﻳﺼﻢ ﻭﻟﻢ ﻳﺠﺪ ‬ ‫‬‫‪ ٢٦٢‬ ﻣﻦ ﻛﺎﻥ‬ ‫‪ ٢٦٣‬ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻘﺮﺍﻥ ‪١٧٧ ..............................................................................................‬‬ ‫‪ ٢٦٤‬ ﺍﻹﻓﺮﺍﺩ ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻤﺮﺓ ‪١٧٧ ......................................................................................‬‬ ‫‪ ٢٦٥‬ ﺃﺭﻛﺎﻥ ﺍﻟﻌﻤﺮﺓ ‪١٧٧ ............................................................................................................‬‬ ‫‪ ٢٦٦‬ ﻣﻴﻘﺎﺕ ﺍﻟﻌﻤﺮﺓ ﺍﻟﺰﻣﺎﻧﻲ ‪١٧٨ .............................................................................................‬‬ ‫‪ ٢٦٧‬ ﻣﻴﻘﺎﺕ ﺍﻟﻌﻤﺮﺓ ﺍﻟﻤﻜﺎﻧﻲ ‪١٧٨ ...........................................................................................‬‬ ‫‪ ٢٦٨‬ ﺗﻜﺮﺍﺭ ﺍﻟﻌﻤﺮﺓ ‪١٧٩............................................................................................................‬‬ ‫‪ ٢٦٩‬ ﺍﻹﺧﻼﻝ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻌﻤﺮﺓ ‪١٨٠ ...........................................................................................‬‬ ‫‪411‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ب‬ ‫اﻷ ن وا رات واور‬ ‫‪ ٢٧٠‬ ﺗﻌﺮﻳﻒ ﺍﻷﻳﻤﺎﻥ ‪١٨٥..........................................................................................................‬‬ ‫‪ ٢٧١‬ ﺃﻗﺴﺎﻡ ﺍﻟﻴﻤﻴﻦ ‪١٨٦.............................................................................................................‬‬ ‫‪ ٢٧٢‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻠﻐﻮ ‪١٨٦.............................................................................................................‬‬ ‫‪ ٢٧٣‬ ﺗﻔﺴﻴﺮ ﻣﻌﻨﻰ ﺍﻟﻠﻐﻮ ‪١٨٦....................................................................................................‬‬ ‫‪ ٢٧٤‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻨﻌﻘﺪ ‪١٨٩.........................................................................................................‬‬ ‫‪ ٢٧٥‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻨﻌﻘﺪ ﻏﻴﺮ ﺍﻟﻤﺒﺎﺡ ‪١٨٩......................................................................................‬‬ ‫‪ ٢٧٦‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻨﻌﻘﺪ ﺍﻟﻤﺒﺎﺡ ‪١٩٠ .............................................................................................‬‬ ‫‪ ٢٧٧‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﺒﺎﺡ ﺍﻟﻤﻜﻔﺮ ‪١٩٠ ..............................................................................................‬‬ ‫‪ ٢٧٨‬ ﺍﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ ‪١٩١............................................................................................................‬‬ ‫‪ ٢٧٩‬ ﺣﻜﻤﺔ ﺍﻟﻤﻨﻊ ﻣﻦ ﺍﻟﺤﻠﻒ ﺑﻐﻴﺮ ﺍﷲ ‪١٩٢ ...........................................................................‬‬ ‫‪ ٢٨٠‬ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٩٢ .............................................................................................................‬‬ ‫‪ ٢٨١‬ ﺃﻳﻤﺎﻥ ﺍﻟﻔﺴﺎﻕ ‪١٩٣............................................................................................................‬‬ ‫ﻋﻬﺪ ﺍﷲ« ‪١٩٤ ......................................................................................‬‬ ‫»ﻋﻠﻲ ‬ ‫‪‬‬‫‪ ٢٨٢‬ ﺣﻜﻢ ﻗﻮﻝ‬ ‫‪ ٢٨٣‬ ﺣﻜﻢ ﺍﻟﻘﻮﻝ ﺑ »ﻭﺣﻖ ﻛﺮﺳﻲ ﺍﷲ« ‪١٩٥ ............................................................................‬‬ ‫‪ ٢٨٤‬ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻠﻴﻤﻴﻦ ﺍﻟﻤﺒﺎﺡ ‪١٩٦ ....................................................................................‬‬ ‫‪ ٢٨٥‬ ﺣﻜﻢ ﻗﻮﻝ‪» :‬ﺃﺧﺰﺍﻩ ﺍﷲ« ﺃﻭ »ﻗﺒ‪‬ﺤﻪ« ‪١٩٧..........................................................................‬‬ ‫‪ ٢٨٦‬ ﺣﻜﻢ ﻗﻮﻝ »ﻗﺒ‪‬ﺢ ﺍﷲ ﻭﺟﻬﻪ« ‪١٩٩ .....................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪412‬‬ ‫‪ ٢٨٧‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﺑﺄﻳﻤﺎﻥ ﻛﺜﻴﺮﺓ ﻭﻫﻮ ﺟﺎﻫﻞ ﺑﺎﻹﺳﻼﻡ ‪٢٠١ ...............................................‬‬ ‫ﺣﻤﺎﺭﺍ ‪٢٠٢ ...............................................................................................‬‬ ‫‬‫‪ ٢٨٨‬ ﺣﻜﻢ ﻣﻦ ﻟﻌﻦ‬ ‫‪ ٢٨٩‬ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻟﻠﻴﻤﻴﻦ ﺍﻟﻤﺎﺟﻪ ‪٢٠٣ ..................................................................................‬‬ ‫‬ ‫ﺣﻼﻻ ‪٢٠٥ ....................................................................................‬‬ ‫ﻓﺤﺮﻡ‬ ‫‪ ٢٩٠‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ‬ ‫ﺣﺮﺍﻣﺎ ‪٢٠٦ ...................................................................................‬‬ ‫‬‫‪ ٢٩١‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﻓﺤﻠ‪‬ﻞ‬ ‫اﻻ‪ WC‬ء ‪ (B‬اﻷ ن‬ ‫‪ ٢٩٢‬ ﻣﻌﻨﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ‪٢٠٩ ..........................................................................................................‬‬ ‫‪ ٢٩٣‬ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺬﻛﺮ ﺍﷲ ﻣﻄﻠﻘﺎ ‪٢٠٩ .........................................................................................‬‬ ‫‪ ٢٩٤‬ ﺍﻟﺘﺘﺎﺑﻊ ﺑﻴﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ‪٢١٠ .................................................................................................‬‬ ‫‪ ٢٩٥‬ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ‪٢١١ ..........................................................................................‬‬ ‫‪ ٢٩٦‬ ﻫﺪﻡ ﺍﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ ﺍﺗﺼﻞ ﻓﻴﻬﺎ ﺍﻻﺳﺘﺜﻨﺎﺀ ‪٢١١ ......................................................................‬‬ ‫‪ ٢٩٧‬ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻌﺘﻖ ‪٢١٢ .......................................................‬‬ ‫‪ ٢٩٨‬ ﺍﻧﻔﺼﺎﻝ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ‪٢١٣ ...................................................................................‬‬ ‫‪ ٢٩٩‬ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ‪٢١٥ ...............................................................................................‬‬ ‫‪ ٣٠٠‬ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻐﻤﻮﺱ ‪٢١٥ .........................................................................................................‬‬ ‫‪ ٣٠١‬ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺤﻨﺚ ﻓﻲ ﺍﻷﻳﻤﺎﻥ ‪٢١٦ ..............................................................................‬‬ ‫‪ ٣٠٢‬ ﻣﻮﺕ ﺍﻟﺤﺎﻟﻒ ﻗﺒﻞ ﺯﻣﻦ ﻭﻓﺎﺀ ﺍﻟﻴﻤﻴﻦ ‪٢١٧ .......................................................................‬‬ ‫‪ ٣٠٣‬ ﻣﻦ ﻣﺎﺕ ﻭﻟﺰﻣﻪ ﺍﻟﺤﻨﺚ ﻫﻞ ﻳﻜﻔﺮ ﻭﺭﺛﺘﻪ؟ ‪٢١٧ ...............................................................‬‬ ‫‪413‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٠٤‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻣﻌﺪﻭﻡ ﻳﻈﻦ ﺑﻘﺎﺀﻩ ‪٢١٧ ................................................................................‬‬ ‫‪ ٣٠٥‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ‪٢١٨ ..................................................................................................‬‬ ‫‪ ٣٠٦‬ ﺍﻟﺤﻠﻒ ﺑﺎﻟﻄﻼﻕ ﻭﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺪﺭ ‪٢١٩ ..........................................................................‬‬ ‫‪ ٣٠٧‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺗﺮﻙ ﺷﻲﺀ ﻓﻔﻌﻠﻪ ﻏﻴﺮﻩ ‪٢١٩ .........................................................................‬‬ ‫‪ ٣٠٨‬ ﺍﻟﺤﻨﺚ ﺑﺎﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﺼﺪﻗﺔ ‪٢٢٠ ................................................‬‬ ‫‪ ٣٠٩‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻋﺪﻡ ﺩﺧﻮﻝ ﻣﻜﺎﻥ ﻣﻔﺘﻮﺡ ‪٢٢١ ....................................................................‬‬ ‫‪ ٣١٠‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻓﻔﻌﻞ ﺑﻌﻀﻪ ‪٢٢١ ............................................................................‬‬ ‫‪ ٣١١‬ ﻓﻌﻞ ﺑﻌﺾ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻰ ﻓﻌﻠﻪ ‪٢٢٢ ...............................................................................‬‬ ‫ا))` ‪ .'/‬ا" ‪ !h‬وا‪!$‬ة وا'Œ‬ ‫‪ ٣١٢‬ ﺣﻜﻢ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺻﺪ ‪٢٢٤ .....................................................................................‬‬ ‫‪ ٣١٣‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ‪٢٢٥ ...............................................................................‬‬ ‫‪ ٣١٤‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻠﻔﻆ ‪٢٢٥ .....................................................................................‬‬ ‫‪ ٣١٥‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺃﻛﻞ ﻟﺤﻢ ﺷﺎﺓ ﻣﻌﻴﻨﺔ ‪٢٢٦ ............................................................................‬‬ ‫‪ ٣١٦‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺒﻴﻊ ﻭﻻ ﻳﺸﺘﺮﻱ ‪٢٢٧ .......................................................................‬‬ ‫‪ ٣١٧‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﺧﺎﺭﺝ ﻋﻦ ﻣﻌﺘﺎﺩ ‪٢٢٧ ..............................................................‬‬ ‫‪ ٣١٨‬ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﺎﻟﺤﻨﺚ ‪٢٢٨ ...........................................................................‬‬ ‫‪ ٣١٩‬ ﻣﻦ ﺣﻠﻒ ﻻﻳﺸﺮﺏ ﻟﺒ ﻨﺎ ﻓﺄﻛﻞ ﺿﺮﻉ ﺷﺎﺓ ﻻﺑﻨﺔ ‪٢٢٩ .........................................................‬‬ ‫‪ ٣٢٠‬ ﻣﻦ ﺃﻋﺘﻖ ﻋﺒﺪﻩ ﻭﺗﺼﺪﻕ ﺑﻤﺎﻟﻪ ﻭﻃﻠﻖ ﺯﻭﺟﺘﻪ ‪٢٣٠ ..........................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪414‬‬ ‫‪ ٣٢١‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻭﻓﻌﻞ ﻋﻜﺴﻪ ﺃﻭ ﺑﺪﻳﻠﻪ ‪٢٣٠ ..........................................................‬‬ ‫ﻟﺤﻤﺎ ﻭﻧﻴﺘﻪ ﻟﺤﻢ ﺍﻟﺒﻘﺮ ‪٢٣١ ...............................................................‬‬ ‫‪ ٣٢٢‬ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ‬ ‫ﻟﺤﻤﺎ ﻧﻘ ‪‬ﻴﺎ ﻣﻨﻪ ‪٢٣١ ...........................................................‬‬ ‫‪ ٣٢٣‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﺸﺤﻢ ﻓﺄﻛﻞ ‬ ‫‪ ٣٢٤‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺳﻤﻦ ﻓﺸﺮﺏ ﻟﺒ ﻨﺎ ‪٢٣٢ ...........................................................................‬‬ ‫‪ ٣٢٥‬ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﺃﻛﻞ ﺍﻟﺰﺑﺪ ﺃﻭ ﺍﻟﺴﻤﻦ ﻓﺄﻛﻞ ﻣﺨﻴﺾ ﺍﻟﻠﺒﻦ ‪٢٣٣.......................................‬‬ ‫‪ ٣٢٦‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﻓﺘﺤﻮﻝ ﻟﻐﻴﺮﻩ ‪٢٣٤ ....................................................‬‬ ‫ﻃﻌﺎﻣﺎ ﻓﺤﻠﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﻛﻞ ﺣﺘﻰ ﻳﺸﺒﻊ ‪٢٣٥ .......................................‬‬ ‫‬‫‪ ٣٢٧‬ ﻣﻦ ﻗﺮﺏ ﻵﺧﺮ‬ ‫‪ ٣٢٨‬ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﻓﻲ ﻣﻮﺿﻊ ﻣﻌﻴﻦ ‪٢٣٥ ...............................................‬‬ ‫ﺩﺍﺭﺍ ‪٢٣٦ ............................................................................‬‬ ‫‪ ٣٢٩‬ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﻗﺮﻳﺔ ﺃﻭ ‬ ‫‪ ٣٣٠‬ ﻗﺎﻋﺪﺓ ‪٢٣٦ .......................................................................................................................‬‬ ‫‪ ٣٣١‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺣﺐ ﻣﻌﻴﻦ ﻓﺰﺭﻋﻪ ﻭﺃﻛﻞ ﻣﻦ ﺛﻤﺮﻩ ‪٢٣٧ .................................................‬‬ ‫‪ ٣٣٢‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻟﺒﺲ ﺛﻮﺏ ﻓﻮﺿﻌﻪ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ‪٢٣٧ .....................................................‬‬ ‫ﺑﺮﺍ ‪٢٣٨ ...............................................................‬‬ ‫ﺷﻌﻴﺮﺍ ﻓﺎﺷﺘﺮﻯ ‪‬‬ ‫‬‫‪ ٣٣٣‬ ﻣﻦ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ‬ ‫‪ ٣٣٤‬ ﻣﻦ ﻣﻌﻪ ﺃﻟﻒ ﺩﺭﻫﻢ ﻓﺤﻠﻒ ﻣﺎ ﻋﻨﺪﻩ ﺇﻻ ﻗﻠﻴﻞ ‪٢٤٠ .........................................................‬‬ ‫‪ ٣٣٥‬ ﻣﻦ ﺣﻠﻒ ﻻﻳﻤﺲ ﺍﻟﻜﻌﺒﺔ ‪٢٤٠ ........................................................................................‬‬ ‫‪ ٣٣٦‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻠﺒﺲ ﺛﻮﺑﺎ ﻣﻦ ﻏﺰﻝ ﺍﻣﺮﺃﺗﻪ ‪٢٤٠ ...............................................................‬‬ ‫‪ ٣٣٧‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﺧﺒﺰ ﺍﻣﺮﺃﺗﻪ ‪٢٤١ ...............................................................................‬‬ ‫‪ ٣٣٨‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﺎ ﻃﺒﺨﺖ ‪٢٤٢ ................................................................................‬‬ ‫‪ ٣٣٩‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺬﻫﺐ ﻟﺪﺍﺭ ﻓﻼﻥ ‪٢٤٢ ..............................................................................‬‬ ‫‪415‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٤٠‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺨﺮﺝ ﻟﻔﻼﻥ ‪٢٤٣ ......................................................................................‬‬ ‫‪ ٣٤١‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﻲ ﻟﺪﺍﺭﻩ ‪٢٤٤ ..........................................................................................‬‬ ‫‪ ٣٤٢‬ ﻣﻦ ﺣﻠﻒ ﻟﻴﺨﺮﺟﻦ ﺇﻟﻰ ﺍﻟﺒﻠﺪ ﺍﻟﻔﻼﻧﻲ ‪٢٤٤ .....................................................................‬‬ ‫‪ ٣٤٣‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﺗﻲ ﻟﺴﻮﻕ ﻓﻤﺮ ﻓﻴﻪ ﻟﺠﻨﺎﺯﺓ ‪٢٤٥..............................................................‬‬ ‫‪ ٣٤٤‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻤﺴﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ‪٢٤٥........................................................................‬‬ ‫‪ ٣٤٥‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺒﻴﺖ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻨﺰﻝ ‪٢٤٦........................................................................‬‬ ‫‪ ٣٤٦‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﺷﻴ ﺌﺎ ﺃﻭ ﻳﺬﻭﻗﻪ ‪٢٤٦...........................................................................‬‬ ‫‪ ٣٤٧‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺸﺒﻊ ﺃﻭ ﻻ ﻳﺮﻭﻯ ‪٢٤٧ .............................................................................‬‬ ‫‪ ٣٤٨‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻋﻴﺸ ﺎ ‪٢٤٧ ........................................................................................‬‬ ‫‪ ٣٤٩‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻣﻦ ﺃﺧﻴﻪ ﺷﻴ ﺌﺎ ‪٢٤٨ ..........................................................................‬‬ ‫‪ ٣٥٠‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺸﺮﺏ ‪٢٤٩.................................................................................................‬‬ ‫‬ ‫ﺭﺳﻮﻻ ‪٢٥٠ ..........................................‬‬‫‪ ٣٥١‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ‬ ‫ﺭﺟﻼ ﻓﻜﺎﺗﺒﻪ ﺃﻭ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‬ ‫‪ ٣٥٢‬ ﻣﻦ ﺣﻠ‪‬ﻔﻬﺎ ﺯﻭﺟﻬﺎ ﻣﺎ ﻛﻠﻤﺖ ﻓﻼ ﻧﺎ ‪٢٥٠ ............................................................................‬‬ ‫‪ ٣٥٣‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻓﻜﻠﻤﻪ ‪٢٥٠ .............................................................................‬‬ ‫‪ ٣٥٤‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺘﻜﻠﻢ ﻓﻘﺮﺃ ‪٢٥١ .........................................................................................‬‬ ‫‪ ٣٥٥‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺘﻜﻠﻢ ﻓﻜﺘﺐ ﻭﻟﻢ ﻳﻨﻄﻖ ‪٢٥١ ....................................................................‬‬ ‫ﻛﻼﻣﺎ؟ ‪٢٥٢ ............................................................................................‬‬ ‫‬‫‪ ٣٥٦‬ ﻫﻞ ﻳﻌﺪ ﺍﻹﻳﻤﺎﺀ‬ ‫ﻗﻮﻣﺎ ﻓﻴﻬﻢ ﻓﻼﻥ ‪٢٥٢ ................................................‬‬ ‫‪ ٣٥٧‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﻭﺧﻄﺐ ‬ ‫‪ ٣٥٨‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻜﻠﻢ ﻓﻼ ﻧﺎ ﺛﻢ ﻓﻼ ﻧﺎ ﻓﻜﻠﻢ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﺣﺪﺓ ‪٢٥٣ ..............................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪416‬‬ ‫‪ ٣٥٩‬ ﺗﻌﺪﺩ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ ﻭﺍﻟﻜﻔﺎﺭﺓ ﻓﻲ ﺫﻟﻚ ‪٢٥٤.................................................................‬‬ ‫‪ ٣٦٠‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻠﺒﺲ ﻧﻌﻠﻴﻦ ‪٢٥٥........................................................................................‬‬ ‫‪ ٣٦١‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺄﻛﻞ ﻓﺎﻛﻬﺔ ﻭﻻ ﻧﻴﺔ ﻟﻪ ‪٢٥٥........................................................................‬‬ ‫‪ ٣٦٢‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺴﻜﻦ ﺇﻟﻰ ﻓﻼﻥ ﻭﺃﻻ ﻳﺴﻜﻦ ﻣﻌﻪ ‪٢٥٧ ....................................................‬‬ ‫‪ ٣٦٣‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺴﻜﻦ ﺩﺍﺭ ﻓﻼﻥ ‪٢٥٩................................................................................‬‬ ‫‪ ٣٦٤‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺠﻤﻌﻪ ﻭﻓﻼ ﻧﺎ ﻇﻞ ‪٢٥٩.............................................................................‬‬ ‫‪ ٣٦٥‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺴﺎﻛﻨﻪ ﻓﺰﺍﺭﻩ ﻭﻧﺎﻡ ﻋﻨﺪﻩ ‪٢٦٠ .....................................................................‬‬ ‫‪ ٣٦٦‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻨﺘﻘﻞ ﻣﻦ ﻣﻨﺰﻝ ﻣﻌﻴﻦ ‪٢٦١ ........................................................................‬‬ ‫‪ ٣٦٧‬ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﻓﻌﻞ ﺍﻟﻠﺴﺎﻥ ﻓﺄﻣﺮ ﺑﻪ ﻓﻔﻌﻞ ‪٢٦١ ...............................................................‬‬ ‫‪ ٣٦٨‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﺟﺎﺭﺣﺔ ﺳﻮﻯ ﺍﻟﻠﺴﺎﻥ ‪٢٦١ .............................................................‬‬ ‫ﻣﺘﺰﻭﺟﺎ ﻟﻪ ‪٢٦٢ ......................................................................‬‬ ‫‬‫‪ ٣٦٩‬ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﺗﺰﻭﺝ ﻭﺃﻣﺮ‬ ‫‪ ٣٧٠‬ ﻣﻦ ﺣﻠﻒ ﻻﻳﻮﻓﻲ ﺩﻳﻨﻪ ﻭﻻ ﻳﺼﺎﻟﺢ ‪٢٦٢ ..........................................................................‬‬ ‫‪ ٣٧١‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺪﺧﻞ ﺑﻴﺖ ﻓﻼﻥ ‪٢٦٢ ...............................................................................‬‬ ‫‪ ٣٧٢‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺠﺎﻭﺭ ﻓﻼ ﻧﺎ ‪٢٦٣ ......................................................................................‬‬ ‫‪ ٣٧٣‬ ﻧﺴﻴﺎﻥ ﺍﻟﻴﻤﻴﻦ ‪٢٦٤...........................................................................................................‬‬ ‫‪ ٣٧٤‬ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺃﻻ ﻳﻔﻌﻞ ﻃﺎﻋﺔ ﺃﻭ ﻳﻔﻌﻞ ﻣﻌﺼﻴﺔ ‪٢٦٥....................................................‬‬ ‫‪ ٣٧٥‬ ﺍﻹﻛﺮﺍﻩ ﻭﺃﺛﺮﻩ ﻓﻲ ﺍﻷﻳﻤﺎﻥ ‪٢٦٦.........................................................................................‬‬ ‫‪ ٣٧٦‬ ﺍﻹﺟﺒﺎﺭ ‪٢٦٧ ....................................................................................................................‬‬ ‫ﺃﻣﺮﺍ ﻏﻴﺮ ﺟﺎﺋﺰ ‪٢٦٧ ...........................................................................................‬‬ ‫‪ ٣٧٧‬ ﻣﻦ ﻓﻌﻞ ‬ ‫‪417‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٧٨‬ ﺍﻟﺘﻘﻴﺔ ﻟﻠﻤﻜﺮﻩ ‪٢٦٨ ..........................................................................................................‬‬ ‫‪ ٣٧٩‬ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺒﻴﻌﺔ ‪٢٦٨ ..................................................................................................‬‬ ‫‪ ٣٨٠‬ ﻻ ﺣﻨﺚ ﻣﻊ ﺍﻹﻛﺮﺍﻩ ‪٢٦٩..................................................................................................‬‬ ‫‪ ٣٨١‬ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺘﺤﻠﻒ ‪٢٧٠ ...................................................................................‬‬ ‫‪ ٣٨٢‬ ﻳﻤﻴﻦ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ ‪٢٧١ ............................................................................................‬‬ ‫‪ ٣٨٣‬ ﻳﻤﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻤﺸﺮﻙ ‪٢٧١ ..............................................................................................‬‬ ‫‪ ٣٨٤‬ ﺇﻥ ﺣﻠﻒ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻌﺒﺪ ﻭﺣﻨﺜﻮﺍ ‪٢٧٢ ............................................................‬‬ ‫‪ ٣٨٥‬ ﺇﻥ ﺣﻠﻒ ﺻﺒﻲ ﺑﺼﺪﻗﺔ ﻣﺎﻟﻪ ‪٢٧٣ ...................................................................................‬‬ ‫‪ ٣٨٦‬ ﺍﻟﻴﻤﻴﻦ ﺍﻻﺳﺘﻌﻄﺎﻓﻲ ‪٢٧٣ .................................................................................................‬‬ ‫‪ ٣٨٧‬ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ‪٢٧٣ .............................................................................................‬‬ ‫‪ ٣٨٨‬ ﻣﻦ ﺣﻠﻒ ﻋﻦ ﻛﺴﺐ ﺯﻳﺪ ‪٢٧٣ .......................................................................................‬‬ ‫‪ ٣٨٩‬ ﻣﻦ ﺣﻠﻒ ﻻﻳﻌﻠﻢ ﻛﺬﺍ ﻭﻗﺪ ﺃﺧﺒﺮﻩ ﺑﻪ ﻋﺪﻝ ‪٢٧٤ .............................................................‬‬ ‫ا رات‬ ‫‪ ٣٩٠‬ ﺃﻗﺴﺎﻡ ﺍﻟﻜﻔﺎﺭﺍﺕ ‪٢٧٥ .......................................................................................................‬‬ ‫‪ ٣٩١‬ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ‪٢٧٥ .................................................................................................‬‬ ‫‪ ٣٩٢‬ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ‪٢٧٦ ..............................................................................................‬‬ ‫‪ ٣٩٣‬ ﻛﻔﺎﺭﺓ ﺍﻟﺼﻼﺓ ‪٢٧٦ ..........................................................................................................‬‬ ‫‪ ٣٩٤‬ ﻣﻘﺪﺍﺭ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻤﺨﻔﻔﺔ ‪٢٧٧ ...........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪418‬‬ ‫‪ ٣٩٥‬ ﺍﻟﺘﺘﺎﺑﻊ ﻓﻲ ﺻﻴﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ‪٢٧٨ ........................................................................................‬‬ ‫‪ ٣٩٦‬ ﺍﻹﻃﻌﺎﻡ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ‪٢٧٩ ........................................................................................‬‬ ‫‪ ٣٩٧‬ ﺇﻃﻌﺎﻡ ﻓﻘﻴﺮ ﻭﺍﺣﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ‪٢٨٠ ...................................................................................‬‬ ‫‪ ٣٩٨‬ ﻟﻤﻦ ﻳﻜﻮﻥ ﺍﻹﻃﻌﺎﻡ؟ ‪٢٨٠ ...............................................................................................‬‬ ‫‪ ٣٩٩‬ ﻣﻮﺍﻗﻴﺖ ﺍﻹﻃﻌﺎﻡ ‪٢٨١ .......................................................................................................‬‬ ‫‪ ٤٠٠‬ ﻣﻘﺪﺍﺭ ﺍﻟﻜﻴﻞ ﻭﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ ﺗﺨﺮﺝ ‬ ‫ﻛﻴﻼ ‪٢٨٢ ...................................................................‬‬ ‫‪ ٤٠١‬ ﺇﻃﻌﺎﻡ ﻭﺍﺣﺪ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻌﺪﺩ ‪٢٨٣ .............................................................................‬‬ ‫‪ ٤٠٢‬ ﺇﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻨﻔﺴﻪ ﺃﻭ ﻏﻨﻲ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﻣﻦ ﻳﻤﻮﻧﻪ ‪٢٨٤ .............................................‬‬ ‫‪ ٤٠٣‬ ﺇﻃﻌﺎﻡ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻛﻔﺎﺭﺗﻬﺎ ‪٢٨٥ ...................................................................................‬‬ ‫‪ ٤٠٤‬ ﺣﻜﻢ ﺇﺧﺮﺍﺝ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻃﻌﺎﻡ ﺧﻤﺴﺔ ﻭﻛﻴﻞ ﺧﻤﺴﺔ ‪٢٨٥ ....................................................‬‬ ‫‪ ٤٠٥‬ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﺘﻜﻔﻴﺮ ﺑﺎﻟﻜﺴﻮﺓ ‪٢٨٦ ................................................................................‬‬ ‫‪ ٤٠٦‬ ﺍﻟﺘﺨﺎﻟﻒ ﺑﺎﻟﻜﺴﻮﺓ ﻭﺍﻹﻃﻌﺎﻡ ‪٢٨٦ ....................................................................................‬‬ ‫‪ ٤٠٧‬ ﺍﺷﺘﺮﺍﻁ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻌﺘﻖ ‪٢٨٧ ........................................................................................‬‬ ‫‪ ٤٠٨‬ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﻃﻌﺎﻡ ‪٢٨٨ ...........................................................‬‬ ‫ﺑﻌﻀﺎ ﻭﻭﺟﺪ ﻣﺎ ﻳﻄﻌﻢ ﺑﻪ ‪٢٨٩ .................................................................‬‬ ‫‪ ٤٠٩‬ ﺣﻜﻢ ﻣﻦ ﺻﺎﻡ ‬ ‫‪ ٤١٠‬ ﻣﺘﻰ ﺗﺠﺐ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ؟ ‪٢٨٩ .........................................................................................‬‬ ‫‪ ٤١١‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﺑﺄﻳﻤﺎﻥ ﻣﺨﺘﻠﻔﺔ ﺍﻟﻜﻔﺎﺭﺍﺕ ‪٢٩٠ ...............................................................‬‬ ‫‪ ٤١٢‬ ﺗﻜﺮﺍﺭ ﺍﻟﻴﻤﻴﻦ ‪٢٩٠ .............................................................................................................‬‬ ‫‪ ٤١٣‬ ﻛﻔﺎﺭﺓ ﻣﻦ ﺣﻠﻒ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻔﻘﺔ ﻓﻲ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ ‪٢٩١ ..........................‬‬ ‫‪419‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤١٤‬ ﻣﻦ ﺣﻠﻒ ﺑﺤﺠﺔ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ‪٢٩٢ ................................................................................‬‬ ‫‪ ٤١٥‬ ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺤﺞ ﺛﻼﺛﻴﻦ ﺣﺠﺔ ‪٢٩٢ ...............................................................................‬‬ ‫ﻣﺎﺷﻴﺎ ‪٢٩٣ .........................................................................................‬‬ ‫‬‫‪ ٤١٦‬ ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺤﺞ‬ ‫‪ ٤١٧‬ ﺣﻨﺚ ﺍﻟﺤﺎﻟﻒ ﺑﺎﻟﻤﺼﺤﻒ ‪٢٩٤.......................................................................................‬‬ ‫‪ ٤١٨‬ ﻣﻮﺟﺐ ﻛﻔﺎﺭﺓ ﺍﻹﻟﺰﺍﻡ ‪٢٩٥................................................................................................‬‬ ‫‪ ٤١٩‬ ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺠﻌﻞ ﻣﺎﻟﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ ‪٢٩٧ ........................................................................‬‬ ‫‪ ٤٢٠‬ ﻣﻦ ﺣﻠﻒ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ ‪٢٩٩................................................................................‬‬ ‫‪ ٤٢١‬ ﻣﻦ ﺣﻠﻒ ﺑﻨﺼﻒ ﻣﺎﻟﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ ‪٢٩٩.............................................................................‬‬ ‫ﻓﻘﻴﺮﺍ ‪٢٩٩.........................................................................‬‬ ‫‪ ٤٢٢‬ ﺇﺫﺍ ﺣﻠﻒ ﺍﻟﻐﻨﻲ ﺑﻤﺎﻟﻪ ﻭﺣﻨﺚ ‬ ‫‪ ٤٢٣‬ ﻣﻦ ﺣﻠﻒ ﺑﻤﺎﻟﻪ ﻟﻠﻜﻌﺒﺔ ﻭﺣﻨﺚ ‪٣٠٠ ..............................................................................‬‬ ‫‪ ٤٢٤‬ ﻣﻦ ﺟﻌﻞ ﻣﺎﻟﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺣﻨﺚ ‪٣٠٠ ........................................................................‬‬ ‫‪ ٤٢٥‬ ﻣﻦ ﺟﻌﻞ ﻣﺎﻟﻪ ﻟﻤﻦ ﻻ ﻳﺤﻞ ﻟﻬﻢ ﻭﺣﻨﺚ ‪٣٠١..................................................................‬‬ ‫‪ ٤٢٦‬ ﻣﻦ ﺟﻌﻞ ﻣﺎﻟﻪ ﻟﻠﻌﺼﺎﺓ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﺣﻨﺚ ‪٣٠١...............................................................‬‬ ‫‪ ٤٢٧‬ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﺑﻨﻪ ﺃﻭ ﻓﻼﻥ ﻋﻠﻴﻪ ﻫﺪﻱ ﻭﺣﻨﺚ ‪٣٠٢ ................................................................‬‬ ‫‪ ٤٢٨‬ ﻟﻮ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﺃﻭ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻫﺪﻱ ﻟﻠﺒﻴﺖ ‪٣٠٣......................................................‬‬ ‫ ب ار‬ ‫‪ ٤٢٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺬﺭ ‪٣٠٤ ............................................................................................................‬‬ ‫‪ ٤٣٠‬ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺬﺭ ‪٣٠٤ ...............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪420‬‬ ‫‪ ٤٣١‬ ﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ﻭﻛﻔﺎﺭﺗﻪ ‪٣٠٥ ......................................................................................‬‬ ‫‪ ٤٣٢‬ ﺍﻟﻨﺬﺭ ﺍﻟﻤﻘﻴﺪ ‪٣٠٥ .............................................................................................................‬‬ ‫‪ ٤٣٣‬ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺬﺭ ‪٣٠٧ .............................................................................................................‬‬ ‫‪ ٤٣٤‬ ﻧﺬﺭ ﺍﻟﻄﺎﻋﺔ ‪٣٠٧ ...............................................................................................................‬‬ ‫ﻓﻘﻴﺮﺍ ﺑﻌﻴﻨﻪ ﻓﻤﺎﺕ ‪٣٠٨ .......................................................................‬‬ ‫‪ ٤٣٥‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﻄﻲ ‬ ‫‪ ٤٣٦‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﻄﻲ ﺑﻌﻴﺮﺍ ﻓﻤﺎﺕ ﺃﻭ ﻣﺎﺕ ﺍﻟﻤﻨﺬﻭﺭ ﻟﻪ ‪٣٠٨...............................................‬‬ ‫‪ ٤٣٧‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﺑﻤﺎﺋﺔ ﻣﺴﺠﺪ ‪٣٠٩ ..............................................................................‬‬ ‫‪ ٤٣٨‬ ﻣﻦ ﻋ ‪‬ﻴﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻟﻢ ﻳﺼ ‪‬ﻞ ﻓﻴﻬﺎ ‪٣١٠...........................................................................‬‬ ‫‪ ٤٣٩‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ﻳﻮﻡ ﻳﻘﺪﻡ ﻓﻼﻥ ﻓﻘﺪﻡ ‬ ‫ﻟﻴﻼ ‪٣١٠......................................................‬‬ ‫ﺃﺑﺪﺍ ‪٣١١ ..............................................................................................‬‬ ‫‪ ٤٤٠‬ ﻣﻦ ﻧﺬﺭ ﺻﻴﺎﻡ ﻳﻮﻡ ‬ ‫‪ ٤٤١‬ ﻣﻦ ﻧﺬﺭﺕ ﺑﺎﻟﺼﻮﻡ ﻓﻲ ﻣﻮﺿﻊ ﻭﻟﻢ ﻳﺄﺫﻥ ﻟﻬﺎ ﺯﻭﺟﻬﺎ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ‪٣١٢ ...........................‬‬ ‫‪ ٤٤٢‬ ﻣﻦ ﺷﺮﻉ ﻓﻲ ﺻﻮﻡ ﺍﻟﻨﺬﺭ ﻭﻟﻢ ﻳﻘﺪﺭ ‪٣١٢ ..........................................................................‬‬ ‫‪ ٤٤٣‬ ﻣﻦ ﻧﺬﺭ ﺻﻮﻡ ﺍﻟﺠﻤﻌﺎﺕ ‪٣١٢ ...........................................................................................‬‬ ‫‪ ٤٤٤‬ ﻣﻦ ﻧﺬﺭ ﺻﻮﻡ ﺃﻛﺜﺮ ﺍﻷﻳﺎﻡ ‪٣١٣ .........................................................................................‬‬ ‫‪ ٤٤٥‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺘﻖ ﺭﻗﺒﺔ ﻭﻟﻢ ﻳﺠﺪ ‪٣١٣ ..............................................................................‬‬ ‫‪ ٤٤٦‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺃﻭ ﻟﻴﺎﻟﻲ ‪٣١٤...............................................................................‬‬ ‫‪ ٤٤٧‬ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ ‪٣١٤.............................................................................................................‬‬ ‫ﺃﻳﺎﻣﺎ ﻭﻟﻴﺎﻟﻴﻬﺎ ‪٣١٥...............................................................................‬‬ ‫‪ ٤٤٨‬ ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ‬ ‫‪ ٤٤٩‬ ﻧﺬﺭ ﺍﻟﻤﺸﺮﻙ ‪٣١٦..............................................................................................................‬‬ ‫‪421‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤٥٠‬ ﺍﻟﻨﺬﺭ ﺍﻟﻤﺒﺎﺡ ‪٣١٧ ..............................................................................................................‬‬ ‫‪ ٤٥١‬ ﺍﻟﻨﺬﺭ ﺍﻟﻤﻜﺮﻭﻩ ‪٣١٧ ..........................................................................................................‬‬ ‫ ب ا‬ ‫‪ ٤٥٢‬ ﺗﻌﺮﻳﻒ ﺍﻟﺬﺑﺢ ﻟﻐﺔ ﻭﺷﺮ ﻋﺎ ‪٣٢١ .........................................................................................‬‬ ‫‪ ٤٥٣‬ ﻛﻴﻔﻴﺔ ﺍﻟﺬﺑﺢ ‪٣٢١ ..............................................................................................................‬‬ ‫‪ ٤٥٤‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻴﺘﺔ ‪٣٢٢ ...........................................................................................................‬‬ ‫‪ ٤٥٥‬ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻛﺎﺓ ﺍﻟﻤﺸﺮﻭﻋﺔ ‪٣٢٣............................................................................................‬‬ ‫‪ ٤٥٦‬ ﺍﻋﺘﺮﺍﺿﺎﻥ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻤﺎ ‪٣٢٣...........................................................................................‬‬ ‫‪ ٤٥٧‬ ﺣﻜﻢ ﺃﻛﻞ ﻣﺎﺫﺑﺢ ﻭﻛﺎﻥ ﺣﻘﻪ ﺍﻟﻨﺤﺮ ﺃﻭ ﺍﻟﻌﻜﺲ ‪٣٢٥ ......................................................‬‬ ‫‪ ٤٥٨‬ ﺣﻜﻢ ﺍﻟﺬﺑﻴﺤﺔ ﺇﺫﺍ ﻗﻄﻊ ﻏﻴﺮ ﺍﻟﻮﺩﺟﻴﻦ ‪٣٢٦ .....................................................................‬‬ ‫‪ ٤٥٩‬ ﻧﺤﺮ ﺍﻟﺒﻌﻴﺮ ﺑﺪﻭﻥ ﻗﻄﻊ ﺍﻟﺤﻠﻖ ﺃﻭ ﺍﻟﺤﻠﻘﻮﻡ ‪٣٢٨ ..............................................................‬‬ ‫‪ ٤٦٠‬ ﺣﻜﻢ ﺍﻟﺬﺑﺢ ﺇﺫﺍ ﻭﻗﻊ ﻣﻦ ﺍﻟﻘﻔﺎ ‪٣٢٨ .................................................................................‬‬ ‫‪ ٤٦١‬ ﺣﻜﻢ ﺍﻟﺬﺑﺢ ﺑﺈﺩﺧﺎﻝ ﺁﻟﺔ ﺣﺎﺩﺓ ﻣﻦ ﺗﺤﺖ ﺍﻟﺤﻠﻖ ‪٣٢٩ .....................................................‬‬ ‫‪ ٤٦٢‬ ﺣﻜﻢ ﺍﻟﺬﺑﺢ ﺇﺫﺍ ﺑﻘﻲ ﻟﺤﻢ ﻓﻮﻕ ﺍﻟﺤﻠﻘﻮﻡ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺠﻠﺪ ‪٣٢٩ ....................................‬‬ ‫‪ ٤٦٣‬ ﺣﻜﻢ ﺍﻟﺨﺰﻝ ﻓﻲ ﺍﻟﺬﻛﺎﺓ ‪٣٢٩ ...........................................................................................‬‬ ‫‪ ٤٦٤‬ ﺣﻜﻢ ﺍﻟﺘﺮﺩﺍﺩ ﻭﺍﻟﻮﺧﺰ ﻭﺍﻟﻨﺨﻊ ﻓﻲ ﺍﻟﺬﻛﺎﺓ ‪٣٣٠................................................................‬‬ ‫‪ ٤٦٥‬ ﺣﻜﻢ ﻓﺼﻞ ﺍﻟﺮﺃﺱ ﻋﻦ ﺍﻟﺠﺴﺪ ﻋﻨﺪ ﺍﻟﺬﺑﺢ ‪٣٣٠.............................................................‬‬ ‫‪ ٤٦٦‬ ﺣﻜﻢ ﺍﻟﺬﺑﻴﺤﺔ ﺇﺫﺍ ﻗﻄﻊ ﻣﻮﺿﻊ ﺍﻟﺬﺑﺢ ﻛﻠﻪ ‪٣٣٢..............................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪422‬‬ ‫‪ ٤٦٧‬ ﺫﺑﺢ ﻣﺎ ﻳﻨﺤﺮ‪ ،‬ﻭﻧﺤﺮ ﻣﺎ ﻳﺬﺑﺢ ‪٣٣٢.................................................................................‬‬ ‫‪ ٤٦٨‬ ﺣﻜﻢ ﺫﺑﺢ ﺫﺍﺕ ﺍﻟﺮﺃﺳﻴﻦ ‪٣٣٢.........................................................................................‬‬ ‫‪ ٤٦٩‬ ﺣﻜﻢ ﺍﻟﺬﺑﻴﺤﺔ ﺇﺫﺍ ﻣﺎﺗﺖ ﺃﺛﻨﺎﺀ ﺍﻟﺬﺑﺢ ‪٣٣٣ ......................................................................‬‬ ‫‪ ٤٧٠‬ ﺣﻜﻢ ﺃﻛﻞ ﺍﻟﺬﺑﻴﺤﺔ ﺇﺫﺍ ﺫﺑﺤﺖ ‬ ‫ﻟﻴﻼ ‪٣٣٣ ........................................................................‬‬ ‫‪ ٤٧١‬ ﻣﺎ ﺗﻌﺘﺒﺮ ﺣﺮﻛﺘﻪ ﻣﻦ ﺍﻟﺬﺑﻴﺤﺔ ﻋﻨﺪ ﺍﻟﺬﺑﺢ ‪٣٣٤.................................................................‬‬ ‫‪ ٤٧٢‬ ﺣﻜﻢ ﺫﻛﺎﺓ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺸﺎﺭﺩ ‪٣٣٤.....................................................................................‬‬ ‫‪ ٤٧٣‬ ﺇﻣﺴﺎﻙ ﺍﻟﺬﺑﻴﺤﺔ ﺑﻌﺪ ﺫﺑﺤﻬﺎ ‪٣٣٥ ....................................................................................‬‬ ‫‪ ٤٧٤‬ ﺣﺪ ﺍﻟﺬﺑﺢ ﺍﻟﺠﺎﺋﺰ ‪٣٣٥ ....................................................................................................‬‬ ‫‪ ٤٧٥‬ ﺫﻛﺎﺓ ﻣﺎ ﻗﻄﻊ ﺭﺃﺳﻪ ‪٣٣٦ ..................................................................................................‬‬ ‫‪ ٤٧٦‬ ﺣﻜﻢ ﺃﻛﻞ ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﺘﻲ ﺍﺷﺘﺮﻙ ﻓﻲ ﻣﻮﺗﻬﺎ ﺑﺸﻲﺀ ﻏﻴﺮ ﺍﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ‪٣٣٦ ................‬‬ ‫‪ ٤٧٧‬ ﺍﺷﺘﺮﺍﻙ ﻣﻦ ﻟﻢ ﻳﺼﺢ ﺫﺑﺤﻪ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺬﺑﺢ ‪٣٣٧ ........................................................‬‬ ‫‪ ٤٧٨‬ ﺇﺫﺍ ﻣﺎﺗﺖ ﺍﻟﺬﺑﻴﺤﺔ ﺑﻐﻴﺮ ﺍﻟﺬﺑﺢ ‪٣٣٧ ...............................................................................‬‬ ‫‪ ٤٧٩‬ ﺣﻜﻢ ﺳﻘﻮﻁ ﻃﺎﺋﺮ ﺑﻌﺪ ﺭﻣﻴﻪ ‪٣٣٨ ..................................................................................‬‬ ‫‪ ٤٨٠‬ ﺣﻜﻢ ﺍﻟﺬﺑﻴﺤﺔ ﺇﺫﺍ ﻗﺎﻣﺖ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻭﻟﻢ ﻳﻈﻬﺮ ﺣﺒﻞ ﻭﺭﻳﺪﻫﺎ‬ ‫ﺛﺎﻧﻴﺎ ‪٣٣٨ .......................................................................................................‬‬ ‫ﺛﻢ ﺫﺑﺤﻬﺎ ‬ ‫‪ ٤٨١‬ ﻋﺾ ﺍﻟﺬﺑﻴﺤﺔ ﻻﺧﺘﺒﺎﺭ ﻣﻮﺗﻬﺎ ‪٣٣٩ ..................................................................................‬‬ ‫‪ ٤٨٢‬ ﺣﻜﻢ ﺍﻟﺠﻤﻞ ﺇﺫﺍ ﻭﻗﻊ ﻓﻲ ﺑﺌﺮ ﻓﻨﺤﺮ ﺛﻢ ﻣﺎﺕ ‪٣٤٠ .........................................................‬‬ ‫‪ ٤٨٣‬ ﺣﻜﻢ ﺍﻟﺠﻤﻞ ﺇﺫﺍ ﻧﺤﺮ ﻭﺑﻘﻲ ﻓﻲ ﻣﻨﺤﺮﻩ ﺣﺪﻳﺪ ‪٣٤٠ .......................................................‬‬ ‫‪ ٤٨٤‬ ﺣﻜﻢ ﺇﻋﺎﺩﺓ ﺍﻟﻨﺤﺮ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺬﺑﺢ ‪٣٤٠ .............................................................................‬‬ ‫‪423‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤٨٥‬ ﺣﻜﻢ ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﺬﺑﻴﺤﺔ ﻗﺒﻞ ﻣﻮﺗﻬﺎ ‪٣٤١........................................................................‬‬ ‫‪ ٤٨٦‬ ﻗﻄﻊ ﺭﺃﺱ ﺍﻟﺒﻬﻴﻤﺔ ﻗﺒﻞ ﺫﺑﺤﻬﺎ ‪٣٤١..................................................................................‬‬ ‫‪ ٤٨٧‬ ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ ‪٣٤٢ .............................................................................................................‬‬ ‫‪ ٤٨٨‬ ﺣﻜﻢ ﺫﻛﺎﺓ ﺍﻟﺠﻨﻴﻦ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﺣ ‪‬ﻴﺎ ‪٣٤٣......................................................................‬‬ ‫‪Q‬وط ا ة‬ ‫‪ ٤٨٩‬ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﺬﺑﺢ ﻋﺪﺓ ﺷﺮﻭﻁ‪ ،‬ﻣﻨﻬﺎ ‪٣٤٤ ......................................................................‬‬ ‫‪ ٤٩٠‬ ﺍﻟﺘﺴﻤﻴﺔ ‪٣٤٤ .....................................................................................................................‬‬ ‫‪ ٤٩١‬ ﺍﻟﻨﻴﺔ ‪٣٤٤ ...........................................................................................................................‬‬ ‫‪ ٤٩٢‬ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ‪٣٤٤ ..........................................................................................................‬‬ ‫‪ ٤٩٣‬ ﺣﻜﻢ ﺃﻛﻞ ﻣﺘﺮﻭﻙ ﺍﻟﺘﺴﻤﻴﺔ ‪٣٤٥ ......................................................................................‬‬ ‫‪ ٤٩٤‬ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ ‪٣٤٦ ................................................................................................‬‬ ‫‪ ٤٩٥‬ ﻣﺎ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ‪٣٤٦ ...............................................................................................‬‬ ‫‪ ٤٩٦‬ ﻣﺎ ﻳﺘﺤﻘﻖ ﺑﻪ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ ‪٣٤٧............................................................................‬‬ ‫‪ ٤٩٧‬ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺬﻛﺮ ﻋﻨﺪ ﺍﻟﺬﺑﺢ ‪٣٤٨....................................................................................‬‬ ‫‪ ٤٩٨‬ ﻫﻞ ﻳﺸﺘﺮﻁ ﺗﻌﺪﺩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺘﻌﺪﺩ ﺍﻟﺬﺍﺑﺢ؟ ‪٣٤٨...............................................................‬‬ ‫‪ ٤٩٩‬ ﺗﻌﺪﺩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺘﻌﺪﺩ ﺍﻟﺬﺑﺎﺋﺢ ‪٣٤٩ ....................................................................................‬‬ ‫‪ ٥٠٠‬ ﺍﻟﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺘﺴﻤﻴﺔ ﻭﺍﻟﺬﺑﺢ ﺑﻜﻼﻡ ‪٣٤٩ ..........................................................................‬‬ ‫‪ ٥٠١‬ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﺍﻟﺬﺑﺢ ﻭﻛﻴﻔﻴﺘﻬﺎ ‪٣٤٩ ............................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪424‬‬ ‫‪ ٥٠٢‬ ﺻﻔﺔ ﺍﻟﺬﻛﺎﺓ ﺍﻟﻤﺸﺮﻭﻋﺔ ‪٣٥٠ .............................................................................................‬‬ ‫‪ ٥٠٣‬ ﺁﻟﺔ ﺍﻟﺬﺑﺢ ‪٣٥١...................................................................................................................‬‬ ‫‪ ٥٠٤‬ ﻣﺎ ﻻﻳﺠﻮﺯ ﺍﻟﺬﺑﺢ ﺑﻪ ‪٣٥١..................................................................................................‬‬ ‫‪ ٥٠٥‬ ﺍﻟﺬﺑﺢ ﺑﺂﻟﺔ ﻧﺠﺴﺔ ‪٣٥٣ .....................................................................................................‬‬ ‫‪ ٥٠٦‬ ﺍﻟﺬﺑﺢ ﺑﺎﻟﻤﻨﺠﻞ ‪٣٥٤ .........................................................................................................‬‬ ‫‪ ٥٠٧‬ ﺍﻟﺬﺑﺢ ﺑﻤﺤﻤﻲ ﺍﻟﻨﺎﺭ ‪٣٥٤ .................................................................................................‬‬ ‫‪ ٥٠٨‬ ﺿﻤﺎﻥ ﺍﻟﺬﺍﺑﺢ ‪٣٥٥ ...........................................................................................................‬‬ ‫` ‪%‬م ذ ‪ ;%‬و` ‪3%‬‬ ‫‪ ٥٠٩‬ ﺫﺑﻴﺤﺔ ﺍﻟﻤﻮﺣﺪ ‪٣٥٦ ..........................................................................................................‬‬ ‫‪ ٥١٠‬ ﺫﺑﻴﺤﺔ ﺍﻟﺼﺒﻲ ‪٣٥٦ ............................................................................................................‬‬ ‫‪ ٥١١‬ ﺣﻜﻢ ﺫﻛﺎﺓ ﺍﻷﻗﻠﻒ ‪٣٥٨....................................................................................................‬‬ ‫‪ ٥١٢‬ ﺫﻛﺎﺓ ﺍﻟﻘﻠﻔﺎ‪٣٥٨.................................................................................................................‬‬ ‫‪ ٥١٣‬ ﺫﺑﻴﺤﺔ ﺍﻟﺨﺼﻲ ﻭﺍﻟﻤﺠﺒﻮﺏ ‪٣٥٩ .....................................................................................‬‬ ‫‪ ٥١٤‬ ﺫﺑﻴﺤﺔ ﺍﻟﻐﺎﺻﺐ ﻭﺍﻟﺴﺎﺭﻕ ‪٣٥٩ .........................................................................................‬‬ ‫‪ ٥١٥‬ ﺍﻟﺬﺑﺢ ﺑﺂﻟﺔ ﻣﻐﺼﻮﺑﺔ ﺃﻭ ﻣﺪﻳﺔ ﻣﺠﻮﺳﻲ ﺃﻭ ﻭﺛﻨﻲ ‪٣٥٩ ......................................................‬‬ ‫‪ ٥١٦‬ ﺍﻟﺬﺑﺢ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻟﻤﺎﻟﻚ ‪٣٦٠ ...........................................................................................‬‬ ‫‪ ٥١٧‬ ﺫﺑﺢ ﺍﻟﺸﺎﺓ ﺍﻟﻤﺸﺘﺮﻛﺔ ‪٣٦٠ ................................................................................................‬‬ ‫‪ ٥١٨‬ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺫﺑﺢ ﺍﻟﺸﺎﺓ ﺍﻟﻤﺸﺘﺮﻛﺔ ‪٣٦٠ ........................................................................‬‬ ‫‪425‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥١٩‬ ﺫﺑﻴﺤﺔ ﺍﻟﻜﺘﺎﺑﻲ ﺍﻟﻤﻌﺎﻫﺪ ‪٣٦١............................................................................................‬‬ ‫‪ ٥٢٠‬ ﺫﺑﻴﺤﺔ ﺍﻟﺤﺮﺑﻲ ‪٣٦١...........................................................................................................‬‬ ‫‪ ٥٢١‬ ﺫﺑﻴﺤﺔ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ‪٣٦٢ ..............................................................................................‬‬ ‫‪ ٥٢٢‬ ﺫﺑﻴﺤﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺃﻭ ﺍﻟﻮﺛﻨﻲ ﺇﻥ ﺩﺧﻞ ﻓﻲ ﻣﻠﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪٣٦٢ ...................................‬‬ ‫‪ ٥٢٣‬ ﺫﺑﻴﺤﺔ ﺍﻟﻤﺴﻠﻢ ﺇﻥ ﺍﺭﺗﺪ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪٣٦٣ ..............................................................‬‬ ‫‪ ٥٢٤‬ ﺫﺑﻴﺤﺔ ﺍﻟﻴﻬﻮﺩﻱ ﺇﻥ ﺩﺧﻞ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻌﻜﺲ ‪٣٦٣ ........................................................‬‬ ‫‪ ٥٢٥‬ ﻋﻘﻮﺑﺔ ﻣﻦ ﺃﻛﻞ ﻣﻴﺘﺔ ﺃﻭ ﺃﻓﺴﺪ ﺫﺑﻴﺤﺘﻪ ‪٣٦٣ .....................................................................‬‬ ‫‪ ٥٢٦‬ ﻣﻦ ﺃﻓﺴﺪ ﺫﺑﻴﺤﺔ ﺃﻭ ﻧﺤﻴﺮﺓ ﺑﺬﺑﺤﻪ ﺃﻭ ﻧﺤﺮﻩ ‪٣٦٤ .............................................................‬‬ ‫‪ ٥٢٧‬ ﺣﻜﻢ ﺻﻼﺓ ﻣﻦ ﺃﻛﻞ ﻣﻴﺘﺔ ‪٣٦٤ .......................................................................................‬‬ ‫ذ ة ا‪!)o‬‬ ‫‪ ٥٢٨‬ ﺣﻜﻢ ﺃﻛﻞ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ‪٣٦٥ .............................................................................................‬‬ ‫‪ ٥٢٩‬ ﺃﻛﻞ ﻣﻴﺘﺔ ﺍﻟﺒﺤﺮ ‪٣٦٦ ........................................................................................................‬‬ ‫‪ ٥٣٠‬ ﺻﻴﺪ ﺍﻟﺒﺮ ‪٣٦٦ ..................................................................................................................‬‬ ‫‪ ٥٣١‬ ﺁﻟﺔ ﺻﻴﺪ ﺍﻟﺒﺮ ‪٣٦٧............................................................................................................‬‬ ‫‪ ٥٣٢‬ ﺃﻛﻞ ﺍﻟﺠﺎﺭﺣﺔ ﻣﻦ ﺍﻟﺼﻴﺪ ‪٣٦٨.........................................................................................‬‬ ‫‪ ٥٣٣‬ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺠﺎﺭﺣﺔ ‪٣٦٩ .................................................................................‬‬ ‫‪ ٥٣٤‬ ﺫﺑﺢ ﻣﺎﺻﻴﺪ ﺑﺎﻟﻴﺪ ‪٣٦٩ ....................................................................................................‬‬ ‫ﻛﻠﺒﺎ ﺁﺧﺮ ﻣﻊ ﻛﻠﺒﻪ ‪٣٧٠ .........................................................................‬‬ ‫‪ ٥٣٥‬ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﺼﺎﺋﺪ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪426‬‬ ‫‪ ٥٣٦‬ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺑﻐﻴﺮ ﻣﺤﺪﺩ ‪٣٧٠ ...........................................................................................‬‬ ‫‪ ٥٣٧‬ ﻏﻴﺎﺏ ﺍﻟﺼﻴﺪ ﻋﻦ ﺍﻟﺼﺎﺋﺪ ‪٣٧١ ........................................................................................‬‬ ‫‪ ٥٣٨‬ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ ‪٣٧١ ...........................................................................................‬‬ ‫‪ ٥٣٩‬ ﺍﻟﺼﻴﺪ ﺑﻜﻠﺐ ﻣﻜﻠﺐ ‪٣٧٢ ...............................................................................................‬‬ ‫‪ ٥٤٠‬ ﺗﻌﻠﻴﻢ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺼﻴﺪ ‪٣٧٢ ..............................................................................................‬‬ ‫‪ ٥٤١‬ ﺍﻷﻛﻞ ﻣﻤﺎ ﺃﻛﻞ ﻣﻨﻪ ﺍﻟﻤﻌﻠﻢ ‪٣٧٣ .....................................................................................‬‬ ‫‪ ٥٤٢‬ ﺣﻜﻢ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺠﺎﺭﺣﺔ ‪٣٧٣ .......................................................................‬‬ ‫‪ ٥٤٣‬ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ ﺃﻭ ﻧﺴﻴﺎﻧﻬﺎ ﻋﻨﺪ ﺍﻹﺭﺳﺎﻝ ‪٣٧٥....................................................................‬‬ ‫‪ ٥٤٤‬ ﺍﻟﺼﻴﺪ ﺑﺠﺎﺭﺣﺔ ﺍﻟﻤﺠﻮﺳﻲ ‪٣٧٥.......................................................................................‬‬ ‫‪ ٥٤٥‬ ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ ‪٣٧٦...............................................................................................................‬‬ ‫‪ ٥٤٦‬ ﺻﻴﺪ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﺼﺒﻲ ‪٣٧٦....................................................................................‬‬ ‫‪ ٥٤٧‬ ﺍﻟﺼﻴﺪ ﺑﺎﻟﻨﻤﺮ ﻭﺍﻷﺳﺪ ‪٣٧٧ .............................................................................................‬‬ ‫‪ ٥٤٨‬ ﺗﻌﻠﻴﻢ ﺍﻟﺒﺎﺯﺍﺕ ﻭﺍﻟﺼﻘﻮﺭ ‪٣٧٧ .........................................................................................‬‬ ‫‪ ٥٤٩‬ ﺍﻧﺒﻌﺎﺙ ﺍﻟﺠﺎﺭﺣﺔ ﺑﺪﻭﻥ ﺇﺭﺳﺎﻝ ‪٣٧٧ ................................................................................‬‬ ‫‪ ٥٥٠‬ ﺍﻟﺘﺸﺎﻏﻞ ﻋﻦ ﺍﻟﺼﻴﺪ ‪٣٧٧ .................................................................................................‬‬ ‫‪ ٥٥١‬ ﺭﻣﻲ ﺍﻟﺒﻬﻴﻤﺔ ﺍﻟﻤﺘﻮﺣﺸﺔ ‪٣٧٨ ...........................................................................................‬‬ ‫‪ ٥٥٢‬ ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ ﻓﻲ ﺣﺎﻟﺔ ﻓﻘﺪ ﺁﻟﺔ ﺍﻟﺬﺑﺢ ﺃﻭ ﻟﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻛﺎﺗﻪ ‪٣٧٩...........................‬‬ ‫‪ ٥٥٣‬ ﺫﻛﺎﺓ ﺍﻟﺼﻴﺪ ﻭﻫﻮ ﻓﻲ ﻣﺨﺎﻟﺐ ﺍﻟﺒﺎﺯﻱ ‪٣٧٩......................................................................‬‬ ‫‪ ٥٥٤‬ ﺃﻛﻞ ﺻﻴﺪ ﺍﻟﺒﺎﺯﻱ ‪٣٧٩......................................................................................................‬‬ ‫‪427‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٥٥‬ ﺇﺫﺍ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺼﻴﺪ ﻟﻴﻞ ﺃﻭ ﻋﺪﻭ ‪٣٨٠...................................................................‬‬ ‫‪ ٥٥٦‬ ﻣﻦ ﺫﺑﺢ ﺷﺎﺓ ﻓﻬﺮﺑﺖ ﻣﻨﻪ ‪٣٨١ .........................................................................................‬‬ ‫‪ ٥٥٧‬ ﺣﻜﻢ ﻣﺎ ﺍﻧﻔﺼﻞ ﻣﻦ ﺍﻟﺼﻴﺪ ﻋﻨﺪ ﺭﻣﻴﻪ ‪٣٨١ ....................................................................‬‬ ‫‪ ٥٥٨‬ ﺣﻜﻢ ﺍﻧﻔﺼﺎﻝ ﺭﺃﺱ ﺍﻟﺼﻴﺪ ﻋﻨﺪ ﺭﻣﻴﻪ ‪٣٨٢ .....................................................................‬‬ ‫‪ ٥٥٩‬ ﻗﻄﻊ ﺍﻟﺼﻴﺪ ﺇﻟﻰ ﻧﺼﻔﻴﻦ ‪٣٨٣ .........................................................................................‬‬ ‫‪ ٥٦٠‬ ﺫﺑﺢ ﺍﻟﺼﻴﺪ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ ﺍﻟﺬﻛﺎﺓ ‪٣٨٣ .........................................................................‬‬ ‫‪ ٥٦١‬ ﺣﻜﻢ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ ﺍﻟﺼﻴﺪ ﺍﻟﻮﺍﺣﺪ ‪٣٨٤..........................................................................‬‬ ‫‪ ٥٦٢‬ ﻣﺎ ﻳﺸﺘﺮﻁ ﻓﻲ ﺻﺎﺋﺪ ﺍﻟﺒﺮ ‪٣٨٤.........................................................................................‬‬ ‫‪ ٥٦٣‬ ﻭﻗﻮﻉ ﺍﻟﺼﻴﺪ ﻓﻲ ﺍﻟﺤﺮﻡ ‪٣٨٥...........................................................................................‬‬ ‫‪ ٥٦٤‬ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﻳﻜﺮﻩ ﻓﻴﻬﺎ ﺍﻟﺼﻴﺪ ‪٣٨٥..............................................................................‬‬ ‫‪ ٥٦٥‬ ﺍﻟﺼﻴﺪ ﺑﺂﻟﺔ ﺍﻟﻐﻴﺮ ﺩﻭﻥ ﺇﺫﻧﻪ ‪٣٨٦......................................................................................‬‬ ‫‪ ٥٦٦‬ ﺩﺧﻮﻝ ﺍﻟﺼﻴﺪ ﺑﻴﺘ ﺎ ﻟﻐﻴﺮ ﺍﻟﺼﺎﺋﺪ ‪٣٨٦................................................................................‬‬ ‫‪ ٥٦٧‬ ﺫﻛﺎﺓ ﺍﻟﺴﻤﻚ ﻭﺍﻟﺠﺮﺍﺩ ‪٣٨٧ .............................................................................................‬‬ ‫‪ ٥٦٨‬ ﺣﻜﻢ ﻣﺎﻗﻄﻊ ﻣﻦ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﺍﻟﺠﺮﺍﺩ ‪٣٨٧ ...................................................................‬‬ ‫‪ ٥٦٩‬ ﺣﻜﻢ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺷﺒﻜﺔ ﺍﻟﺼﻴﺎﺩ ﺃﻭ ﻭﻋﺎﺋﻪ ﻭﻣﺎ ﺍﻧﻔﻠﺖ ﻣﻨﻪ ‪٣٨٨ ...................................‬‬ ‫‪ ٥٧٠‬ ﺻﻴﺪ ﺳﻤﻚ ﻓﻲ ﻧﻬﺮ ﻣﻤﻠﻮﻙ ﻷﺻﺤﺎﺑﻪ‪ ،‬ﻭﻓﻲ ﻧﻬﺮ ﻋﺎﻡ ‪٣٨٨ ...........................................‬‬ ‫‪ ٥٧١‬ ﺣﻜﻢ ﺍﻟﺴﻤﻜﺔ ﺍﻟﺘﻲ ﻭﻗﻌﺖ ﻓﻲ ﺳﻔﻴﻨﺔ ‪٣٨٩.....................................................................‬‬ ‫‪ ٥٧٢‬ ﺣﻤﻞ ﺍﻟﺴﻤﻚ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ‪٣٨٩....................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺍﻟﺬﺑﺎﺋﺢ‬‫‪428‬‬ ‫ا‪) E)L‬ا‪(E")"$‬‬ ‫‪ ٥٧٣‬ ﺗﻌﺮﻳﻔﻬﺎ ‪٣٩٠ ....................................................................................................................‬‬ ‫‪ ٥٧٤‬ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﻌﻘﻴﻘﺔ ‪٣٩٠ ...............................................................................................‬‬ ‫‪ ٥٧٥‬ ﻟﻤﻦ ﺗﻌﻄﻰ ﺍﻟﻌﻘﻴﻘﺔ ‪٣٩٢ ..................................................................................................‬‬ ‫‪ ٥٧٦‬ ﺗﺴﻤﻴﺔ ﺍﻟﻤﻮﻟﻮﺩ ‪٣٩٢ .........................................................................................................‬‬ ‫‪ ٥٧٧‬ ﺗﺴﻤﻴﺔ ﺍﻟﻨﺴﻴﻜﺔ ﻋﻘﻴﻘﺔ ‪٣٩٣ ............................................................................................‬‬ ‫‪ ٥٧٨‬ ﺣﻜﻢ ﺍﻷﻛﻞ ﻭﺍﻟﺘﺼﺪﻕ ﻣﻦ ﺍﻟﻨﺴﻴﻜﺔ ‪٣٩٣ ......................................................................‬‬ ‫ﺍﻟﻔﻬﺮﺱ‪٣٩٥ ...............................................................................................................................‬‬ ‫✾✾✾‬