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CQD

ÌŞâe’\;ÅË’\

ÌŞàÊ’\;Θë’\;Øˬh
ÈöÊËâ’\;flÁÅ’\;ÿ˜zzp;‹]Ÿ˝’
Cz·;TLL –;SOTD

‫ﲢﻘﻴﻖ ﻭﺩﺭﺍﺳـــﺔ‬

äzzË›¯\;€Ë“¢\;Åe¡;IÄ

‫ﺍﻟﺼﻼﺓ ﻭﺃﺗﻢ ﺍﻟﺘﺴـﻠﻴﻢ ﻋﲆ ﺳـﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﺍﳊﻤـﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌـﲔ‪ ،‬ﻭﺃﻓﻀﻞ ﱠ‬

‫ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﻭﺑﻌﺪ‪ :‬ﻓﻬــﺬﻩ ﺭﺳـﺎﻟﺔ » ﺍﻟﻴﺪ ﺍﻟﺒﺴﻄﻰ ﰲ ﺗﻌﻴﲔ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ «‪ ،‬ﻭﺃﺗﻨﺎﻭﻝ‬
‫ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﲢﺖ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻵﺗﻴﺔ‪:‬‬

‫ ﻣﻮﺿﻮﻋﻬﺎ‪:‬‬‫ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ ﺫﻛﺮ ﺍﳋﻼﻑ ﰲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﰲ‬

‫ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪] ﴾ % $ # " ! ﴿ :‬ﺍﻟﺒﻘـﺮﺓ‪،[٢٣٨:‬‬
‫ﻭﻧﺼﺮ ﺍﻟﺮﺃﻱ ﺍﻟﺬﺍﻫﺐ ﺇﻟﻰ ﺃﻧﻬﺎ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ‪.‬‬

‫ ﺗﻮﺛﻴﻖ ﻧﺴﺒﺘﻬﺎ‪:‬‬‫ﺫﻛﺮﻫﺎ ﺍﻟﺴﻴﻮﻃﻲ ﻟﻨﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﻟﻠﻪ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻤﺤﺎﺿﺮﺓ‪،‬‬
‫ﻭﻓﻬﺮﺳﺖ ﺍﻟﻤﺼﻨﻔﺎﺕ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﻟﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﺆﺭﺧﻴﻦ )‪.(١‬‬
‫)‪ (١‬ﺍﻧﻈـﺮ‪ :‬ﺍﻟﺘﺤـﺪﺙ ﺑﻨﻌﻤـﺔ ﺍﷲ )ﺹ ‪ ،(١١٧‬ﻭﺣﺴـﻦ ﺍﳌﺤﺎﴐﺓ )‪ ،(٢٩٣/١‬ﻭﻓﻬﺮﺳـﺖ‬
‫ﺍﳌﺼﻨﻔﺎﺕ ﺿﻤﻦ ﲠﺠﺔ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﺹ ‪ ،(١٧٩‬ﻭﻛﺸـﻒ ﺍﻟﻈﻨﻮﻥ )‪ ،(٢٠٥٠/٢‬ﻭﻫﺪﻳﺔ‬

‫ﺍﻟﻌﺎﺭﻓـﲔ )‪ ،(٥٤٤/١‬ﻭﻣﻜﺘﺒـﺔ ﺍﳉـﻼﻝ ﺍﻟﺴـﻴﻮﻃﻲ )ﺹ ‪ ،(٣٨٤‬ﻭﺩﻟﻴـﻞ ﳐﻄﻮﻃـﺎﺕ‬

‫ﺍﻟﺴﻴﻮﻃﻲ )ﺹ ‪.(٤١‬‬

‫‪R‬‬

‫ ﻋﻨﻮﺍﳖﺎ‪:‬‬‫ﺳـﻤﻴﺖ ﻓﻲ ﺍﻟﺘﺤﺪﺙ‪ ،‬ﻭﺍﻟﻔﻬﺮﺳـﺖ‪ ،‬ﻭﻛﺸـﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ‪،‬‬
‫ﻭﻣﻜﺘﺒﺔ ﺍﻟﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻭﺍﻟﻨﺴﺨﺔ ﺏ‪ ،‬ﺱ‪ » :‬ﺍﻟﻴﺪ ﺍﻟﺒﺴﻄﻰ ﻓﻲ ﺗﻌﻴﻴﻦ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻮﺳﻄﻰ «‪ .‬ﻭﻓﻲ ﺗﺮﺟﻤﺔ ﺍﻟﺴﻴﻮﻃﻲ ﻟﻠﺪﺍﻭﻭﺩﻱ‪ :‬ﻓﻲ ﺗﺒﻴﻴﻦ)‪ ،(١‬ﻭﺫﻛﺮﺕ ﻓﻲ ﺣﺴﻦ‬
‫ﺍﻟﻤﺤﺎﺿﺮﺓ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﻟﻤﺨﻄﻮﻃﺎﺕ ﺑﺎﺳﻢ‪ » :‬ﺍﻟﻴﺪ ﺍﻟﺒﺴﻄﻰ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ «‪،‬‬
‫ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻲ ﺍﻟﻨﺴﺨﺘﻴﻦ ﺍﻟﻤﺨﻄﻮﻃﺘﻴﻦ‪ :‬ﻝ‪ ،‬ﻡ ‪.‬‬

‫ ﻣﺼﺎﺩﺭﻫﺎ‪:‬‬‫ﺭﺟﻊ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻲ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ ﺍﻟﻤﻮﻃﺄ ﻟﻤﺎﻟﻚ )ﺕ‪ ١٧٩ :‬ﻫـ(‪.‬‬‫ )ﻣﺴﻨﺪ( ﺃﺣﻤﺪ )ﺕ‪ ٢٤١ :‬ﻫـ(‪.‬‬‫ ﺍﻟﺘﺎﺭﻳﺦ )ﺍﻟﻜﺒﻴﺮ( ﻟﻠﺒﺨﺎﺭﻱ ‪.‬‬‫ )ﺻﺤﻴﺢ( ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ ٢٥٦ :‬ﻫـ(‪.‬‬‫ )ﺻﺤﻴﺢ( ﻣﺴﻠﻢ )ﺕ‪ ٢٦١ :‬ﻫـ(‪.‬‬‫ )ﺳﻨﻦ( ﺃﺑﻲ ﺩﺍﻭﺩ )ﺕ‪ ٢٧٥ :‬ﻫـ(‪.‬‬‫)‪ (١‬ﺍﻧﻈﺮ )ﺍﻟﻮﺭﻗﺔ ‪.(٢٤‬‬

‫‪S‬‬

‬‬‫ ﺗﻬﺬﻳﺐ ﺍﻵﺛﺎﺭ ﻻﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ )ﺕ‪ ٣١٠ :‬ﻫـ(‪.‬‬‫ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪.‫ ﺍﻟﻤﺼﺎﺣﻒ ﻻﺑﻦ ﺃﺑﻲ ﺍﻟﺪﻧﻴﺎ )ﺕ‪ ٢٨١ :‬ﻫـ(‪ ،‬ﺇﻥ ﺻﺢ ﻣﺎ ﻓﻲ ﺍﻟﻨﺴﺨﺔ‪ :‬ﺱ ‪.‬‬‫ ﺍﻟﻤﺼﺎﺣﻒ ﻻﺑﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )ﺕ‪ ٣١٦ :‬ﻫـ(‪.‬‬‫ ) ﺳﻨﻦ ( ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺒﺮ￯ )ﺕ‪ ٣٠٣ :‬ﻫـ(‪.‬‬‫ ﻧﻬﺎﻳـﺔ ﺍﻟﻤﻄﻠـﺐ ﻓـﻲ ﺩﺭﺍﻳـﺔ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻹﻣـﺎﻡ ﺍﻟﺤﺮﻣﻴـﻦ ﺍﻟﺠﻮﻳﻨﻲ )ﺕ‪:‬‬‫‪ ٤٧٨‬ﻫـ(‪.‬‬‫ ﺷﺮﺡ ﻣﺴﻠﻢ ﻟﻠﻨﻮﻭﻱ )ﺕ‪ ٦٧٦ :‬ﻫـ(‪.‬‬‫ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ )ﺕ‪ ٤٦٣ :‬ﻫـ(‪ ،‬ﻭﻳﺮﻳﺪ ﺍﻟﺘﻤﻬﻴﺪ ‪.‬‬‫ )ﺳﻨﻦ( ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻜﺒﺮ￯ )ﺕ‪ ٤٥٨ :‬ﻫـ(‪.‬‬ ‫ ﺍﻟﺒﻐﻮﻱ )ﺕ‪ ٥١٦ :‬ﻫـ(‪ ،‬ﻭﻳﺮﻳﺪ ﺗﻔﺴﻴﺮﻩ ‪.‬‬ ‫‪T‬‬ .‬‬‫ ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ )ﺕ‪ ٣١٨ :‬ﻫـ(‪.‬‬‫ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﺒﺮﺍﻧﻲ )ﺕ‪ ٣٦٠ :‬ﻫـ(‪.‬‬‫ ﺍﺑـﻦ ﺍﻟﺮﻓﻌـﺔ )ﺕ‪ ٧١٠ :‬ﻫـ(‪ :‬ﻧﻘﻞ ﻋﻨﻪ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﺻﺮﺡ ﻓـﻲ ﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬‫ﺑﻜﺘﺎﺑﻪ »ﺍﻟﻜﻔﺎﻳﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﻨﺒﻴﻪ«‪.‬‬‫ ﺍﻟﻤﻌﻠﻢ ﻟﻠﻤﺎﺯﺭﻱ )ﺕ‪ ٥٣٦ :‬ﻫـ(‪.

‬‬ ‫)‪ (٢‬ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﷲ )ﺹ ‪(١٦٤‬‬ ‫‪LK‬‬ .‬‬‫ ﺷﺮﺡ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻟﻮﻟﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ )ﺕ‪ ٨٢٦ :‬ﻫـ(‪.‬ﻓﺪﺍﺭ ﻋﲆ ﺍﻟﻨﹼﺎﺱ ﻭﺷـﻨﹼﻊ ﱠ‬ ‫ﺭﺟﺤﺖ ﺃﳖﺎ ﺍﻟﻈﻬﺮ ﻭﺇﻧﲈ ﻫﻲ ﺍﻟﻌﴫ‪ .٨٧٩‬‬ ‫ﻳﺴـﻤﻪ‪ » :‬ﻭﳑﺎ ﻭﻗﻊ ﻣﻨﻪ ﺃﲏ ﻗﺮﺭﺕ ﰲ ﺍﻟﺪﺭﺱ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ‬ ‫ﻭﺫﻛﺮ ﺷـﺨﺼ ﹰﺎ ﻭﱂ‬ ‫ﱢ‬ ‫ﺃﺧﺬﺕ ﺃﺭﺟﺢ ﺍﻟﻘﻮﻝ‬ ‫ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻭﺻﻠﺘﻬﺎ ﺇﱃ ﻋﴩﻳﻦ ﻗﻮﻻﹰ )‪ ،(١‬ﺛﻢ‬ ‫ﹸ‬ ‫ﻋﲇ ﺑﻜﻮﲏ‬ ‫ﺑﺄﳖﺎ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺴـﺎﻃﻌﺔ‪ .‬‬‫ﺑﻌﺾ ﻣﺼﺎﺩﺭﻩ ﻓﻘﺎﻝ‪ :‬ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ‪.(٢‬‬ ‫)‪ (١‬ﻭﻋﻤﺪﺗﻪ ﺍﺑﻦ ﺣﺠﺮ ‪ -‬ﻛﲈ ﺳﺒﻖ ‪ -‬ﻓﻘﺪ ﺫﻛﺮ ﻋﴩﻳﻦ ﹰ‬ ‫ﻗﻮﻻ ‪.‫ ﺍﻟﺨﺎﺩﻡ » ﺧﺎﺩﻡ ﺍﻟﺮﺍﻓﻌﻲ ﻭﺍﻟﺮﻭﺿﺔ« ﻟﻠﺰﺭﻛﺸﻲ )ﺕ‪ ٧٩٤ :‬ﻫـ(‪.‬ﻓﺎﻧﻈﺮﻭﺍ ﺑﺎﷲ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻣﻦ ﻭﺻﻞ‬ ‫ﹸ‬ ‫ﰲ ﻗﻠﺔ ﺍﻟﻌﻘﻞ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ «)‪.‬‬ ‫ﻭﺃﺑﻬﻢ ﹶ‬ ‫ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺄﻟﻴﻒ‪:‬‬‫ﱂ ﻳﺬﻛﺮ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﺍﻟﻨﺴـﺦ ﺍﳋﻄﻴﺔ ﺍﻟﺘـﻲ ﻭﻗﻔﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺒﺪﻭ ﻣﻦ‬ ‫ﺳـﻴﺎﻕ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺑﻪ » ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﷲ « ﺃﻧﻪ ﰲ ﺣﺪﻭﺩ ﺳـﻨﺔ ‪٨٧٩‬‬ ‫ﻓﻘـﺪ ﻗـﺎﻝ ﰲ ﻛﻼﻣﻪ ﻋﲆ ﺍﺑﺘﻼﺋﻪ ﺑﺄﻫﻞ ﻋﴫﻩ ‪ -‬ﻭﺍﺑﺘﺪﺍﺀ ﺫﻟﻚ ﻣﻦ ﺳـﻨﺔ ‪.‬‬‫ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )ﺕ‪ ٨٥٢ :‬ﻫـ(‪ :‬ﻭﻫﻮ ﻋﻤﺪﺗﻪ ﻓﻲ ﺫﻛﺮ ﺍﻷﻗﻮﺍﻝ‪.

(٢‬‬ ‫ ﺃﺛﺮﻫﺎ ﻓﻴﻤﻦ ﺑﻌــﺪﻩ‪:‬‬‫ﻇﻬﺮ ﻟﻲ ﺃﻥ ﺍﻟﺸﻴﺦ ﻣﺮﻋﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﻘﺪﺳﻲ ﺃﻓﺎﺩ ﻣﻨﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫ﹴ‬ ‫ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﻲ‬ ‫ﺃﺷﺮﺕ ﺇﻟﻰ‬ ‫» ﺍﻟﻠﻔﻆ ﺍﻟﻤﻮﻃﺎ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ«‪ ،‬ﻭﻗﺪ‬ ‫ﹸ‬ ‫ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺴﺎﺑﻊ)‪.(٣‬‬ ‫ ﻭﺻﻒ ﺍﻟﻨﺴﺦ‪:‬‬‫ﻭﻗﻔﺖ ﻟﻬﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺃﺭﺑﻊ ﻧﺴﺦ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ﹸ‬ ‫‪ -١‬ﻧﺴـﺨﺔ ﻣﺼﻮﺭﺓ ﻣﻦ ﺑﺮﻟﻴﻦ ﻓﻲ ﻣﺮﻛـﺰ ﺍﻟﻤﺨﻄﻮﻃﺎﺕ ﻭﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﻮﺛﺎﺋﻖ‬ ‫ﻓﻲ ﺍﻟﻜﻮﻳﺖ)‪ ،(٤‬ﻭﻗﺪ ﺗﻔﻀﻞ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺒﺎﻧﻲ ﺑﻨﺴﺨﺔ ﻣﻨﻬﺎ‪.‫ﻭﻗﺪ ﺫﻛﺮ ﺭﺃﻳﻪ ﻫﺬﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺬﻛﺮ ﻫﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ)‪ ،(١‬ﻭﺗﻜﻠﻢ ﻓﻲ ﺣﺎﺷـﻴﺘﻪ » ﻧﻮﺍﻫﺪ ﺍﻷﺑﻜﺎﺭ « ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‪،‬‬ ‫ﻭﺫﻛﺮ ﺧﻼﺻﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺬﻛﺮﻫﺎ )‪..(٤١‬‬ ‫‪LL‬‬ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.(٢٣١-٢٣٠‬‬ ‫)‪ (٣‬ﻭﻣـﻦ ﺍﳌﺴـﺘﻐﺮﺏ ﻗﻮﻟـﻪ ﰲ ﺁﺧـﺮ ﻛﺘﺎﺑـﻪ )ﺹ ‪ » :(١٠٨‬ﻫـﺬﺍ ﺁﺧـﺮ ﻣﺎ ﺗﻴﴪ ﻟﻨـﺎ ﲨﻌﻪ ‪.‬‬ ‫)‪ (١‬ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﷲ )ﺹ ‪.‬‬ ‫ﻭﱂ ﺃﻗـﻒ ﻋـﲆ ﻣﺼﻨـﻒ ﻓﻴﻬﺎ ﺑﺨﺼﻮﺻﻬـﺎ «‪ .(٢٢٩‬‬ ‫)‪ (٢‬ﻧﻮﺍﻫﺪ ﺍﻷﺑﻜﺎﺭ )ﻕ ‪..‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺩﻟﻴﻞ ﺍﳌﺨﻄﻮﻃﺎﺕ )ﺹ ‪.‬ﻭﻟﻌﻠﻪ ﻛﺘﺐ ﻫـﺬﺍ ﻗﺒﻞ ﻭﻗﻮﻓﻪ ﻋﲆ ﺭﺳـﺎﻟﺔ‬ ‫ﺍﻟﺴﻴﻮﻃﻲ‪ .

‬ﻭﺭﻣﺰﻫﺎ‪ :‬ﺏ ‪.‬ﺗﻜـﺮﻡ ﺑﻬﺎ ﺍﻟﺸـﻴﺦ ﻋﺒـﺪ ﺍﻟﻌﺎﻃﻲ‬ ‫ﺍﻟﺸﺮﻗﺎﻭﻱ ﺟﺰﺍﻩ ﺍﻟﻠﻪ ﺧﻴﺮ ﹰﺍ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻨﺴﺦ ﺿﻤﻦ ﻣﺠﺎﻣﻴﻊ ‪.‬‬ ‫ﻭﻟﻠﺮﺳﺎﻟﺔ ﻧﺴﺦ ﺃﺧﺮ￯)‪.‬‬ ‫‪ -٢‬ﻧﺴـﺨﺔ ﻣﺼـﻮﺭﺓ ﻣـﻦ ﻟﻴـﺪﻥ‪ ،‬ﻭﺭﻗﻤﻬـﺎ )‪ ،(٤٧٤‬ﻭﺗﻘـﻊ ﻓـﻲ ‪ ٣‬ﺃﻭﺭﺍﻕ‪.‬‬ ‫‪LM‬‬ .‬ﻭﻋﻠﻰ ﻏﻼﻓﻬﺎ ﺷﻌﺮ ﻧﺴﺐ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺆﻟﻒ ﻛﻤﺎ ﺗﺮ￯ ﻓﻲ ﺻﻮﺭﺗﻪ‪ .‬‬ ‫ﻭﺭﻣﺰﻫﺎ‪ :‬ﻝ‪.‬‬ ‫ﻭﻗﺪ ﺣﺼﻠﺖ ﻋﻠﻰ ﻫﺎﺗﻴﻦ ﺍﻟﻨﺴﺨﺘﻴﻦ ﻣﻦ ﻣﺮﻛﺰ ﺟﻤﻌﺔ ﺍﻟﻤﺎﺟﺪ ﺑﺪﺑﻲ‪.‬‬ ‫‪ -٤‬ﻧﺴـﺨﺔ ﻣﺼﻮﺭﺓ ﻣﻦ ﻣﻜﺘﺒﺔ ﺍﺳـﻤﻴﺨﺎﻥ ﺳﻠﻄﺎﻥ ﻓﻲ ﺍﺳـﻄﻨﺒﻮﻝ‪ ،‬ﻭﺭﻗﻤﻬﺎ‬ ‫)‪ ،(١٠٣‬ﻭﺗﻘـﻊ ﻓـﻲ ‪ ٣‬ﺃﻭﺭﺍﻕ‪ ،‬ﻭﺭﻣﺰﻫـﺎ‪ :‬ﺱ ‪ .‫ﻭﻫـﻲ ﺗﻨﺘﻬـﻲ ﺑــ » ﺃﻥ ﺭﻫﻄ ﹰﺎ ﻣﻦ « ﻛﻤﺎ ﺳـﻴﺄﺗﻲ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻫـﻞ ﺍﻟﻨﻘﺺ ﻣﻦ‬ ‫ﺃﺻﻞ ﺍﻟﻨﺴﺨﺔ‪ ،‬ﺃﻡ ﻣﻦ ﺍﻟﺘﺼﻮﻳﺮ ؟ ﻭﺗﻘﻊ ﻓﻲ ‪ ٣‬ﺃﻭﺭﺍﻕ‪ .(١‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸـﺎﻣﻞ‪ :‬ﺍﻟﺘﻔﺴﲑ )‪ ،(٥٤٤/١‬ﻭﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ )‪ ،(٦١٢/١١‬ﻭﺧﺰﺍﻧﺔ‬ ‫ﺍﻟﱰﺍﺙ ‪.‬‬ ‫‪ -٣‬ﻧﺴﺨﺔ ﻣﺼﻮﺭﺓ ﻣﻦ ﻣﻌﻬﺪ ﺍﻻﺳﺘﺸﺮﺍﻕ ﻓﻲ ﺑﻄﺮﺳﺒﻮﺭﻍ‪ ،‬ﻭﺭﻗﻤﻬﺎ )‪،(٥٣٩‬‬ ‫ﻭﺗﻘﻊ ﻓﻲ ‪ ٤‬ﺃﻭﺭﺍﻕ‪ ،‬ﻭﺭﻣﺰﻫﺎ‪ :‬ﻡ‪.

‬‬ ‫ ﺍﳌﺆﻟﻔﺎﺕ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‪:‬‬‫ﺍﻫﺘﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺈﻓﺮﺍﺩ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﺑﺎﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﻗﺪ ﻭﻗﻔﺖ ﺧﻼﻝ ﺍﻟﺒﺤﺚ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺆﻟﻔﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ -١‬ﻛﺘـﺎﺏ ﺍﻟﺠـﻮﺍﺏ ﻋـﻦ ﻗﻮﻟـﻪ ﴿ ! " ‪$ #‬‬ ‫‪ ،﴾%‬ﻟﻺﻣﺎﻡ ﺍﻟﻤﻘﺮﺉ ﺃﺑﻲ ﺩﺍﻭﺩ ﺳـﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻧﺠﺎﺡ ﺍﻷﻧﺪﻟﺴﻲ‬ ‫ﺍﻟﻘﺮﻃﺒﻲ )‪ ٤٩٦-٤١٣‬ﻫـ()‪.(١٩٧/٨‬‬ ‫‪LN‬‬ .(١‬‬ ‫‪ -٢‬ﺟـﺰﺀ ﻓـﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻺﻣﺎﻡ ﻋﻠـﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺴـﺨﺎﻭﻱ )‪-٥٥٨‬‬ ‫‪ ٦٤٣‬ﻫـ( ﺭﺟﺢ ﻓﻴﻪ ﺃﻧﻬﺎ ﺻﻼﺓ ﺍﻟﻮﺗﺮ)‪.‬ﻭﺗﺘﺒﻌﺖ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﺃﻭﺭﺩﺗﻬﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ‪.‫ ﺧﻄﺔ ﺍﻟﺘﺤﻘﻴﻖ‪:‬‬‫ﺟﺮﻳﺖ ﻋﻠﻰ ﺍﻟﺨﻄﺔ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻧﺴـﺨ ﹰﺎ ﻭﺇﻣﻼ ﹰﺀ‪ ،‬ﻭﺗﻔﺼﻴ ﹰ‬ ‫ﻼ ﻭﺗﺮﻗﻴﻤ ﹰﺎ‪ ،‬ﻭﺗﻮﺛﻴﻘ ﹰﺎ‬ ‫ﻭﺗﺨﺮﻳﺠـ ﹰﺎ‪ ،‬ﻭﺗﻌﺮﻳﻔـ ﹰﺎ ﻭﺗﻘﺪﻳﻤـ ﹰﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﺑﻠﺖ ﺍﻟﻨﺴـﺦ ﺑﻌﻀﻬﺎ ﺑﺒﻌـﺾ‪ ،‬ﻭﺣﺎﻭﻟﺖ‬ ‫ﺍﺳـﺘﺨﺮﺍﺝ ﻧﺺ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﺠﺎﻭﺯﺕ ﻗﺪﺭ ﹰﺍ ﻣﻦ ﺃﺧﻄﺎﺀ ﺍﻟﻨﺴـﺦ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﻟﻨﺴﺨﺔ‬ ‫)ﻡ(‪ .(٢‬‬ ‫‪ -٣‬ﻛﺸـﻒ ﺍﻟﻤﻐﻄـﻰ ﻓـﻲ ﺗﺒﻴﻴـﻦ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻺﻣـﺎﻡ ﺍﻟﺤﺎﻓـﻆ‬ ‫)‪ (١‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪ ،(٧٧٩/١٠‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٧٠/١٩‬‬ ‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.

(٣٧٢/٧‬‬ ‫)‪ (٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.‬‬ ‫ﻗـﺎﻝ ﺍﺑﻦ ﺣﺠـﺮ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻮﺳـﻄﻰ ﻫـﻲ ﺍﻟﻮﺗﺮ‪ » :‬ﻭﺭﺟﺤـﻪ ﺍﻟﻘﺎﺿﻲ‬ ‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻷﺧﻨﺎﺋﻲ‪ ،‬ﻭﺍﺣﺘﺞ ﻟﻪ ﻓﻲ ﺟﺰﺀ ﺭﺃﻳﺘﻪ ﺑﺨﻄﻪ «)‪.(١٥٥‬‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣‬‬ ‫ﻏﲑ ﹸﻩ ﻓﻨﻘﺺ‬ ‫ﻭﻗـﺎﻝ ﺍﺑـﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪ » :‬ﺻﻨﻔﻪ ﺑﺤﻠﺐ‪ ،‬ﺛﻢ ﻟﻤـﺎ ﺩﺧﻞ ﺑﻐﺪﺍﺩ ﱠ ﹶ‬ ‫ﻣﻨﻪ ﻭﺯﺍﺩ‪ ،‬ﻭﺣﺮﺭﻩ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻧﻔﻴﺲ «)‪ ،(٤‬ﻭﻗﺪ ﻃﺒﻊ ‪.‫ﻋﺒﺪ ﺍﻟﻤﺆﻣﻦ ﺑﻦ ﺧﻠﻒ ﺍﻟﺪﻣﻴﺎﻃﻲ )‪ ٧٠٥-٦١٣‬ﻫـ( ﺫﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺛﻨﻮﺍ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﻴﺮ‪ » :‬ﻣﻔﻴﺪ ﺟﺪ ﹰﺍ «)‪.(١٩٧/٨‬‬ ‫)‪ (٦‬ﻣﻦ ﺗﺮﲨﺘﻪ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻌﴫ ﻭﺃﻋﻮﺍﻥ ﺍﻟﻨﴫ )‪.(٤٠/١٤‬‬ ‫)‪ (٢‬ﺍﻟﺼﻮﺍﺏ‪ :‬ﺳﺒﻌﺔ ‪ .(٥‬‬ ‫‪ -٥‬ﺍﻟﺴـﺒﻴﻞ ﺍﻷﻭﻃـﺎ ﻓـﻲ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻠﻌﻼﻣﺔ ﻋﻠﻲ ﺑـﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺪﺭﻳﻬﻢ )‪ ٧٦٢-٧١٢‬ﻫـ()‪.(٥٢٦/٣‬‬ ‫‪LO‬‬ .(١٩٦/٨‬‬ ‫)‪ (٤‬ﺍﳌﻨﻬﻞ ﺍﻟﺼﺎﰲ )‪.‬‬ ‫‪ -٤‬ﺟـﺰﺀ ﻓـﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻠﻘﺎﺿﻲ ﺗﻘﻲ ﺍﻟﺪﻳـﻦ ﺍﻷﺧﻨﺎﺋﻲ ﺍﻟﻤﺎﻟﻜﻲ‬ ‫)‪ ٧٥٠-٦٥٨‬ﻫـ(‪.(٦‬‬ ‫)‪ (١‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ » :‬ﺟﻤﻊ ﺍﻟﺪﻣﻴﺎﻃﻲ ﻓﻲ ﺫﻟﻚ ﺟﺰﺀ ﹰﺍ ﻣﺸﻬﻮﺭ ﹰﺍ‪ ،‬ﺳﻤﺎﻩ‪ :‬ﻛﺸﻒ‬ ‫ﺍﻟﻐﻄﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻓﺒﻠﻎ ﺗﺴﻌﺔ )‪ (٢‬ﻋﺸﺮ ﹰ‬ ‫ﻗﻮﻻ «)‪.‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﻒ ﺍﳌﻐﻄﻰ )ﺹ ‪.

‬‬ ‫‪ -٩‬ﻣﻌﻨـﻰ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻠﺸـﻴﺦ ﻋﺒـﺪ ﺍﻟﻐﻨـﻲ ﺍﻟﻨﺎﺑﻠﺴـﻲ )ﺕ‪:‬‬ ‫‪ ١١٤٣‬ﻫـ()‪.‬‬ ‫ﻗـﺎﻝ ﻓـﻲ ﺁﺧﺮ ﻛﻼﻣﻪ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﺗﻔﺴـﻴﺮﻩ‪ » :‬ﻭﻟﺘﻘﺮﻳﺮ ﺍﻟﻤﻌﺎﺭﺿﺎﺕ‬ ‫ﻭﺍﻟﺠﻮﺍﺑـﺎﺕ ﻣﻮﺿـﻊ ﺁﺧـﺮ ﻏﻴﺮ ﻫـﺬﺍ‪ ،‬ﻭﻗـﺪ ﺃﻓﺮﺩﻧـﺎﻩ ﻋﻠﻰ ﺣـﺪﺓ‪ ،‬ﻭﻟﻠـﻪ ﺍﻟﺤﻤﺪ‬ ‫ﻭﺍﻟﻤﻨﺔ «)‪.‬ﺫﻛﺮﻫﺎ ﺍﻟﺤﺎﺝ ﺧﻠﻴﻔﺔ ﻭﻗﺎﻝ‪:‬‬ ‫» ﺟﻤـﻊ ﻓﻴﻬـﺎ ﺍﻷﻗـﻮﺍﻝ ﻓـﻲ ﺧﻤﺴـﺔ ﺃﺑﻴـﺎﺕ ﻋﻴﻨﻴـﺔ‪ ،‬ﺛـﻢ ﺷـﺮﺣﻬﺎ‪ ،‬ﻭﺟﻌﻠﻪ‬ ‫ﻛﺘﺎﺑ ﹰﺎ «)‪.(٥٦٠) ٢٥٢/١‬‬ ‫‪LP‬‬ .(٢‬‬ ‫ﻭﻓـﻲ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻤﺼﺮﻳـﺔ ﻣﺨﻄﻮﻁ ﺑﻌﻨـﻮﺍﻥ‪ » :‬ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻛﺸـﻒ‬ ‫ﺍﻟﻤﻐﻄﻰ ﻓﻲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ« ﻟﻤﺤﻤﺪ ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ )‪.(٣٦٣/١‬‬ ‫)‪ (٢‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ )‪ ،(١٨٦٦/٢‬ﻭﺍﻧﻈﺮ ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ )‪.(٤‬‬ ‫)‪ (١‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(١‬‬ ‫‪ -٧‬ﻣﻨﻈﻮﻣﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻤﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ ﺍﻟﺤﻠﺒﻲ‬ ‫)ﺕ‪ ٨٩٠ :‬ﻫـ(‪ .(٣‬‬ ‫‪ -٨‬ﺍﻟﻴـﺪ ﺍﻟﺒﺴـﻄﻰ ﻓـﻲ ﺗﻌﻴﻴـﻦ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻺﻣـﺎﻡ ﺟـﻼﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺴﻴﻮﻃﻲ )ﺕ‪ ٩١١ :‬ﻫـ(‪ ،‬ﻭﻫﻲ ﺭﺳﺎﻟﺘﻨﺎ ﻫﺬﻩ ‪. ٨١٥‬‬ ‫)‪ (٤‬ﳐﻄﻮﻁ ﰲ ﻣﻜﺘﺒﺔ ﺭﺿﺎ ﰲ ﺭﺍﻣﺒﻮﺭ ﺑﺎﳍﻨﺪ ﺑﺮﻗﻢ ‪.(٢١٣/٢‬‬ ‫)‪ (٣‬ﺫﻛـﺮ ﰲ ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸـﺎﻣﻞ )ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟـﻪ( ‪ ،٧٦٢/٢‬ﻭﺗﺮﺩﺩ ﻣﻌـﺪﱡ ﻭﻩ ﰲ ﺍﳌﺆﻟﻒ‪ ،‬ﺃﻫﻮ‬ ‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ،٨٩٠‬ﺃﻭ ﺃﺑﻮﻩ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪.‫‪ -٦‬ﻛﺘـﺎﺏ ﻓـﻲ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻺﻣـﺎﻡ ﺍﻟﺤﺎﻓـﻆ ﺍﺑـﻦ ﻛﺜﻴـﺮ )‪-٧٠١‬‬ ‫‪ ٧٧٤‬ﻫـ(‪.

‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸﺎﻣﻞ )‪.(٦٦٢/١‬‬ ‫‪LQ‬‬ .‫‪ -١٠‬ﺍﻟﻠﻔﻆ ﺍﻟﻤﻮﻃﺎ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ ،‬ﻟﻠﻌﻼﻣﺔ ﻣﺮﻋﻲ ﺑﻦ ﻳﻮﺳﻒ‬ ‫ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﻘﺪﺳﻲ )ﺕ‪ ١٠٣٣ :‬ﻫـ()‪ (١‬ﻁ‪. (٣٤٨/٢) (٢‬‬ ‫)‪ (٣‬ﺍﳌﻌﺠﻢ ﺍﳌﺨﺘﺺ )ﺹ ‪.(٣‬‬ ‫‪ -١٢‬ﻏﺎﻳﺔ ﺍﻟﻨﺼﺮ ﻓﻲ ﻛﻮﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻷﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‬ ‫ﻣﺤﻤﺪ ﺍﻟﻔﻼﺣﻲ)‪) ،(٤‬ﺕ ؟(‪.‬‬ ‫‪ -١١‬ﻛﺸـﻒ ﺍﻟﻐﻄﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺤﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‬ ‫)ﺕ‪١٢٠٥ :‬ﻫــ(‪ ،‬ﺫﻛﺮﺕ ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻲ ﻫﺪﻳـﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ)‪ ،(٢‬ﻭﺫﻛﺮﻫﺎ ﻫﻮ ﻓﻲ‬ ‫ﺗﺮﺟﻤـﺔ ﺗﻠﻤﻴـﺬﻩ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﻋﺒـﺪ ﺍﻟﺒﺮ ﺍﻟﺤﺴـﻨﻲ ﺍﻟﻮﻧﺎﺋﻲ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻭﻧﺴـﺦ‬ ‫ﻣﻦ ﻣﺆﻟﻔﺎﺗﻲ ﻋﺪﺓ ﺭﺳـﺎﺋﻞ‪ ،‬ﻣﻨﻬﺎ‪ » :‬ﺭﺳـﺎﻟﺔ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ«‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻣﺴﻮﺩﺓ ﻓﺒﻴﻀﻬﺎ‪ ،‬ﻭﻧﺒﻪ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ «)‪.(٤١-٤٠‬‬ ‫***‬ ‫)‪ (١‬ﺧﻼﺻﺔ ﺍﻷﺛﺮ )‪.(٣٥٩/٤‬‬ ‫)‪.(٤١٤/٦‬‬ ‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸﺎﻣﻞ )ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ( )‪.(٥٤٩‬‬ ‫)‪ (٤‬ﳐﻄﻮﻁ ﰲ ﺍﻷﺯﻫﺮﻳﺔ‪ .‬‬ ‫‪ -١٣‬ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻮﻝ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ )ﺭﺳﺎﻟﺔ( ﻟﻤﺠﻬﻮﻝ)‪.(٥‬‬ ‫‪ -١٤‬ﻭﻟﻠﺪﻛﺘـﻮﺭ ﻣﺤﻤـﺪ ﺍﻟﺸـﺮﻳﻒ ﺍﻟﺮﺣﻤﻮﻧـﻲ ﻣﻘـﺎﻝ ﺑﻌﻨـﻮﺍﻥ » ﺍﻟﺼـﻼﺓ‬ ‫ﺍﻟﻮﺳـﻄﻰ « ﻣﻨﺸـﻮﺭ ﻓﻲ ﻣﺠﻠﺔ ﺍﻷﻣﺔ ﺍﻟﻘﻄﺮﻳﺔ‪ ،‬ﺍﻟﻌﺪﺩ )‪ ،(٢١‬ﺍﻟﺴﻨﺔ )‪ ،(٢‬ﺭﻣﻀﺎﻥ‬ ‫‪ ١٤٠٢‬ﻫـ‪١٩٨٢-‬ﻡ‪) ،‬ﺹ ‪.

‫ﺻﻔﺤﺔ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‬ ‫‪LR‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‬ ‫‪LS‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‬ ‫‪LT‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﻝ(‬ ‫‪MK‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﻝ(‬ ‫‪ML‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﻡ(‬ ‫‪MM‬‬ .

‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﻡ(‬ ‫‪MN‬‬ .

‫ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺱ(‬ ‫‪MO‬‬ .

‫ﺍﻟﻮﺭﻗﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺱ(‬ ‫‪MP‬‬ .

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CQD ÌŞâe’\.‹]Ÿ˝’ Cz·.ÿ˜zzp.flÁÅ’\.Θë’\.ÅË’\ ∫ ÌŞàÊ’\.Øˬh ÈöÊËâ’\.TLL –.SOTD —–-^=î‡◊^ .

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‬‬ ‫)**( ﰲ ﺍﻷﺻـﻞ‪ :‬ﻟﻌﻠـﻪ ﺍﳌﻬـﺬﺏ ﰲ ﺍﻟﻔـﺮﻭﻉ ﻟﻠﺸـﻴﺦ ﺍﻹﻣـﺎﻡ ﺃﰊ ﻧﴫ ﺃﲪﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ﺑﻦ‬ ‫ﺛﺎﺑـﺖ ﺍﻟﺒﺨـﺎﺭﻱ ﺍﻟﺸـﺎﻓﻌﻲ ﺍﳌﺘـﻮﰱ ﺳـﻨﺔ ‪ ،٤٧٦‬ﻭﻗﺪ ﴍﺣـﻪ ﻛﺜﲑﻭﻥ‪ .‬‬ ‫)ﻭﺑﻌـــﺪ‪ :‬ﻓﻘـﺪ()‪ (٢‬ﺍﺧﺘﻠـﻒ ﺍﻟﻨـﺎﺱ ﰲ ﺍﻟﺼـﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﻋـﲆ ﻋﴩﻳـﻦ‬ ‫ﻗﻮﻻﹰ )‪:(٣‬‬ ‫)‪ (١‬ﻣﻦ ﻝ ‪.‬‬ ‫)‪ (٢‬ﻣﻦ ﻡ ‪.‫ﺍﳊﻤﺪ ﷲ ﻭﻛﻔﻰ)‪ ،(١‬ﻭﺳﻼﻡ ﻋﲆ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻰ‪.(١٩١٢/٢‬‬ ‫‪MT‬‬ .‬ﻛﺸـﻒ ﺍﻟﻈﻨﻮﻥ‬ ‫=‬ ‫)‪.‬‬ ‫)‪ (٣‬ﺃﻭﺭﺩ ﺍﳌﺆﻟـﻒ ﰲ ﻛﺘﺎﺑـﻪ »ﺍﳌﺤـﺎﴐﺍﺕ ﻭﺍﳌﺤﺎﻭﺭﺍﺕ« ﺃﺑﻴﺎﺗ ﹰﺎ ﻓﻴﻬﺎ ﺳـﺒﻌﺔ ﻋـﴩ ﻗﻮ ﹰ‬ ‫ﻻ‪ ،‬ﻭﻟﻢ‬ ‫ﹸﻳ ﹶﻌ ﱢﻴﻦ ﻗﺎﺋﻠﻬﺎ‪ ،‬ﺇﻧﲈ ﻗﺎﻝ )ﺹ ‪ » :(٣٩٢-٣٩١‬ﻟﺒﻌﻀﻬﻢ‪:‬‬ ‫ﹴ‬ ‫ﻋـﴩ‬ ‫ﻀـﺎﻑ ﳍـﺎ‬ ‫ﺃﻗـﻮﺍﻝ ﹸﻳ‬ ‫ﺑﺴـﺒﻌﺔ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﻛﻞ ﺍﳋﻤـﺲ ﹲ‬ ‫ﻭﺳـﺎﺩﺱ ﱢ‬ ‫ﺫﻛﺮ‬ ‫ﻗﻮﻝ ﻟـﻪ ﹸ‬ ‫ﹴ‬ ‫ﺍﻟﻮﺗـﺮ‬ ‫ﲨﺎﻋـﺎﺕ ﻭﺗﺎﺳـﻌﻬﺎ‬ ‫ﺻـﻼﺓ‬ ‫ﹸ‬ ‫ﺧﻼﻑ‬ ‫ﻭﻟﻠﻨﺎﺱ ﰲ ﺍﻟﻮﺳﻄﻰ‬ ‫ﻭﺣﴫ ﹸﻩ‬ ‫ﹲ‬ ‫ﹸ‬ ‫ﻓﺨـﺬ ﲬﺴـ ﹰﺔ ﻣﻨﻬـﺎ ﻹﻓـﺮﺍﺩ ﻋﴩﻫـﺎ‬ ‫ﻭﺑﺎﳉﻤﻌـﺔ ﺍﻟﻐـﺮﺍﺀ‬ ‫ﺳـﺒﻊ ﻭﺛﺎﻣـﻦ‬ ‫ﹲ‬ ‫ﻭﻋﺎﴍﻫـﺎ ﻣﻜﺘﻮﺑـﺔ ﻻ ﺑﻌﻴﻨﻬـﺎ‬ ‫)*(‬ ‫ﻭﺍﻟﻌﴫ‬ ‫ﻭﻗﻴﻞ ﻫـﻲ ﺍﻟﺼﺒـﺢ ﺍﻟﺴـﻨﻴﺔ‬ ‫ﹸ‬ ‫ﺍﻟﻔﻄﺮ‬ ‫ﻭﻗﻴﻞ ﻫﻲ ﺍﻷﺿﺤﻰ ﻭﻗﻴﻞ ﻫﻲ‬ ‫ﹸ‬ ‫ﻭﻗﻴـﻞ ﻫـﻲ ﺍﻟﺼﺒﺢ ﺍﻟﺴـﻨﻴﺔ ﻭﺍﻟﻌﺸـﺎ‬ ‫ﻭﰲ ﺳـﺎﺋﺮ ﺍﻷﻳـﺎﻡ ﺃﻳﻀـ ﹰﺎ ﻫـﻲ‬ ‫ﺍﻟﻈﻬـﺮ‬ ‫ﹸ‬ ‫ﹾ‬ ‫ﺻﺢ ﻣﻨﻘﻮﻝ ﺍﻟﻀﺤﻰ ﺛﺒﺖ‬ ‫ﺍﳊﴫ‬ ‫ﻭﺇﻥ ﱠ‬ ‫ﹸ‬ ‫ﻭﺧﺎﻣـﺲ ﻋـﴩ ﲨﻌـﺔ ﰲ ﳏﻠﻬـﺎ‬ ‫ﻭﻋﺪﱠ ﺕ ﺻﻼﺓ ﺍﳋﻮﻑ ﺳﺎﺩﺱ ﻋﴩﻫﺎ‬ ‫ﻋﲆ ﺍﻟﻌـﴫ ﹲ‬ ‫ﺍﻟﻘﴫ‬ ‫ﻗﻮﻝ ﻋﻨﺪﻩ ﳚـﺐ‬ ‫ﹸ‬ ‫ﺍﻟﻌﴫ‬ ‫ﻓﻨﺺ ﻋـﲆ ﺻﺒـﺢ ﻭﺇﻳﺼـﺎﺅﻩ‬ ‫ﹼ‬ ‫ﹸ‬ ‫ﻭﲨﻬـﻮﺭ ﺃﻫـﻞ ﺍﻟﻌﻠـﻢ ﻧﻘـﻞ ﳏﻘـﻖ‬ ‫ﻭﺃ ﹼﻣـﺎ ﺍﻹﻣـﺎﻡ‬ ‫ﺍﻟﺸـﺎﻓﻌﻲ ﺇﻣﺎﻣﻨـﺎ‬ ‫ﹼ‬ ‫ﻭﻧﺎﻫﻴـﻚ ﻋـﻦ ﹴ‬ ‫ﱪ«‬ ‫ﻧﻘـﻞ ﺃﺗﺎﻧـﺎ ﺑـﻪ ﺣـ ﹸ‬ ‫ﻛـﺬﺍ ﻫـﻮ ﰲ ﴍﺡ ﺍﳌﻬـﺬﺏ)**( ﻭﺍﺭﺩ‬ ‫)*( ﰲ ﺍﻷﺻﻞ‪ :‬ﻻ ﻳﻌﻴﻨﹸﻬﺎ ‪.

‬‬ ‫)‪ (٤‬ﰲ ﺍﻟﻜﻼﻡ ﻋﲆ ﻭﻗﺖ ﺍﻟﻔﺠﺮ )‪.‬‬ ‫ﺍﻟﺜـﺎﲏ‪ :‬ﺃﳖـﺎ ﺍﻟﻈﻬـﺮ ‪ ،‬ﻭﻋﻠﻴﻪ ﺯﻳﺪ ﺑـﻦ ﺛﺎﺑﺖ ﻭﺃﺑﻮ ﺳـﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻭﻋﺎﺋﺸـﺔ‬ ‫ﻭﺃﺳـﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷـﺪﺍﺩ ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﱄ ﻋﲇ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﺳﻴﺄﰐ ﺩﻟﻴﻠﻪ ‪.‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﳖﺎ ﺍﻟﺼﺒﺢ ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﻤﺮ ﻭﺃﺑﻮ ﺃﻣﺎﻣﺔ )‪ (١‬ﻭﺃﻧﺲ ﻭﺟﺎﺑﺮ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‬ ‫ﻭﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻭﻋﻄﺎﺀ ﻭﻋﻜﺮﻣﺔ ﻭﳎﺎﻫﺪ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ‬ ‫ﻗﻮﱄ ﻋﲇ)‪ (٢‬ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ)‪ (٣‬ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻓﻴﻤـﺎ ﻧـﺺ ﻋﻠﻴـﻪ ﰲ »ﺍﻷﻡ« )‪ ،(٤‬ﻭﺍﺣﺘﺠﻮﺍ ﻟﻪ ﱠ‬ ‫ﺑﺄﻥ ﻓﻴﻬﺎ ﺍﻟﻘﻨـﻮﺕ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫﴿ & ' ( ﴾)‪ (٥‬ﻭﺑﺄﳖـﺎ ﻻ ﺗﻘـﴫ ﰲ ﺍﻟﺴـﻔﺮ ‪ ،‬ﻭﻷﳖـﺎ )‪ (٦‬ﺑﲔ ﺻﻼﰐ‬ ‫ﺟﻬﺮ ﻭﴎ ‪.‬ﻓﻘﺪ ﺫﻛﺮ ﻟﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ‪.(٧٥/١‬‬ ‫)‪ (٥‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻭﻗﻮﻝ‬ ‫ﻋﲇ ﻭﺍﺑﻦ ﻋ ﹼﺒﺎﺱ ﺃﺣﺐ ﻣﺎ ﺳﻤﻌﺖ ﺇ ﱠﱄ ﰲ ﺫﻟﻚ«‪.‬‬ ‫ﺍﻟﺜﺎﻟـﺚ‪ :‬ﺃﳖﺎ ﺍﻟﻌﴫ ‪ ،‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﱄ ﻋﲇ ﻭﺍﺑﻦ‬ ‫ﻣﺴـﻌﻮﺩ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳـﻌﻴﺪ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺒﻴﺪﺓ ﺍﻟﺴﻠﲈﲏ‬ ‫= ﺃﻗﻮﻝ‪ :‬ﰲ ﺍﻟﻨﻘﻞ ﻋﻦ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻭﻫﻢ ! ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻟﻺﻣﺎﻡ ﺍﻟﺸﻴﺦ ﺃﰊ ﺇﺳﺤﺎﻕ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ‪.‬‬ ‫)‪ (١‬ﲢﺮﻑ ﰲ ﻡ ﺇﱃ ﻣﻠﻴﻜﺔ ‪.‬‬ ‫)‪ (٢‬ﺍﻷﺩﻕ‪ :‬ﺃﺣﺪ ﺃﻗﻮﺍﻝ ﻋﲇ‪ ..‬‬ ‫)‪ (٣‬ﺟـﺎﺀ ﰲ ﺍﳌﻮﻃـﺄ )ﺹ ‪ (٩٩‬ﺑﺮﻗـﻢ )‪» :(٣١٣‬ﻋﻦ ﻣﺎﻟـﻚ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﻋﲇ ﺑـﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬ ‫ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻧﺎ ﻳﻘﻮﻻﻥ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪ :‬ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ ..‬‬ ‫‪NK‬‬ . ٢٣٨‬‬ ‫)‪ (٦‬ﰲ ﻡ‪ :‬ﻭﺃﳖﺎ ‪.

‫ﻭﺍﻟﻨﺨﻌـﻲ ﻭﺍﳊﺴـﻦ ﻭﻗﺘـﺎﺩﺓ ﻭﺍﻟﻀﺤـﺎﻙ ﻭﺍﻟﻜﻠﺒـﻲ ﻭﻣﻘﺎﺗـﻞ‪ ،‬ﻭﻫـﻮ ﻣﺬﻫﺐ ﺃﰊ‬ ‫ﺣﻨﻴﻔـﺔ ﻭﺃﲪﺪ ﻭﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ‪ ،‬ﻭﻧﻘﻠﻪ ﺍﻟﱰﻣﺬﻱ ﻋﻦ ﺃﻛﺜﺮ ﺍﻟﻌﻠﲈﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫)‪(٣‬‬ ‫ﻭﻏﲑﻫـﻢ)‪ ،(١‬ﻭﺇﻟﻴﻪ ﺻﺎﺭ ﻣﻌﻈﻢ)‪ (٢‬ﺍﻟﺸـﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻪ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﺍﺑﻦ ﺣﺒﻴﺐ‬ ‫ﻭﺍﺑﻦ ﺍﻟﻌﺮﰊ)‪ (٤‬ﻭﺍﺑﻦ ﻋﻄﻴﺔ)‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﺒﻐﻮﻱ )‪ (٢٨٩/١‬ﻧﻘ ﹰ‬ ‫ﻼ ﻋﻦ ﺑﻌﻀﻬﻢ‪ » :‬ﻭﺃﺧﻔﻰ ﺍﻻﺳﻢ ﰲ ﺍﻷﺳﲈﺀ «‪.‬‬ ‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ )‪.‬‬ ‫‪NL‬‬ .(٣٣١/٢‬‬ ‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻔﺴﲑ )‪ (٤٤٨/٢‬ﺑﺮﻗﻢ )‪.‬‬ ‫)‪ (١‬ﺍﻧﻈـﺮ‪ :‬ﺍﳉﺎﻣـﻊ )‪ (٢٢٣/١‬ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴﻖ ﻋﲆ ﺍﳊﺪﻳـﺚ )‪ (١٨٢‬ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻼﺓ‬ ‫ﺍﻟﻮﺳﻄﻰ ﺃﳖﺎ ﺍﻟﻌﴫ‪.(٢٨٩/٤‬‬ ‫)‪ (٤‬ﰲ ﻛﺘﺎﺑـﻪ ﺍﻟﻘﺒـﺲ‪ ،‬ﻋﲆ ﻣﺎ ﺃﻓﺎﺩﻩ ﺍﻟﻘﺮﻃﺒﻲ ﰲ ﺍﻟﺘﻔﺴـﲑ )‪ ،(٢١٠/٢‬ﻓﺄ ﹼﻣﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫)‪ (٣٠٠/١‬ﻓﻘﺪ ﺻﺤﺢ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺇﳖﺎ ﻏﲑ ﻣﻌﻴﻨﺔ‪ ،‬ﻟﺘﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﻭﻋﺪﻡ ﺍﻟﱰﺟﻴﺢ‪،‬‬ ‫ﻗـﺎﻝ‪ » :‬ﻓـﺈﻥ ﺍﷲ ﺧﺒﺄﻫﺎ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﻛﲈ ﺧﺒـﺄ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺧﺒﺄ ﺍﻟﺴـﺎﻋﺔ ﰲ‬ ‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺧﺒﺄ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺍﻟﺴـﻴﺌﺎﺕ‪ ،‬ﻟﻴﺤﺎﻓﻆ ﺍﳋﻠﻖ ﻋﲆ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻳﻘﻮﻣﻮﺍ ﲨﻴﻊ‬ ‫ﺷـﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻳﻠﺰﻣﻮﺍ ﺍﻟﺬﻛﺮ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻛﻠﻪ‪ ،‬ﻭﳚﺘﻨﺒﻮﺍ ﲨﻴﻊ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺴﻴﺌﺎﺕ «‪.(٢٣٧٥‬‬ ‫)‪ (٧‬ﻟﻴﺴﺖ ﰲ ﺏ ‪.(٥‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﳖﺎ ﺍﳌﻐﺮﺏ ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ ﺑﺴـﻨﺪ ﺣﺴـﻦ ﻋـﻦ ﺍﺑﻦ ﻋﺒﺎﺱ)‪،(٦‬‬ ‫ﻭﻗـﺎﻝ ﺑـﻪ ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﺅﻳﺐ ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﳖـﺎ ﻣﻌﺘﺪﻟﺔ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ‪ ،‬ﻭﺃﳖﺎ ﻻ‬ ‫ﺗﻘﴫ ﰲ ﺍﻷﺳﻔﺎﺭ ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﻣﴣ ﻋﲆ ﺍﳌﺒﺎﺩﺭﺓ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﻌﺠﻴﻞ ﲠﺎ ﰲ )‪ (٧‬ﺃﻭﻝ‬ ‫ﻣﺎ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ‪ ،‬ﻭﻷﻥ ﻗﺒﻠﻬﺎ ﺻﻼﺗﺎ ﴎ ﻭﺑﻌﺪﻫﺎ ﺻﻼﺗﺎ )‪ (٨‬ﺟﻬﺮ ‪.‬‬ ‫)‪ (٨‬ﻛﺬﺍ ﰲ ﺏ‪ ،‬ﻝ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﱠ‬ ‫ﺃﻥ ! ﻭﰲ ﻡ‪ :‬ﻭﻷﳖﺎ ﻗﺒﻠﻬﺎ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺼﺢ ﺍﻟﻜﻼﻡ ‪.(١٩٦/٨‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.‬‬ ‫)‪ (٢‬ﻣﻌﻈﻢ‪ :‬ﻣﻦ ﻡ‪ ،‬ﺱ‪ ،‬ﻭﻫﻲ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.

‫ﺍﳋﺎﻣـﺲ‪ :‬ﺃﳖـﺎ ﺍﻟﻌﺸـﺎﺀ ‪ ،‬ﻧﻘﻠﻪ ﺍﺑـﻦ ﺍﻟﺘﲔ ﻭﺍﻟﻘﺮﻃﺒـﻲ ‪ ،‬ﻭﺍﺣﺘﺞ ﻟـﻪ ﺑﺄﳖﺎ ﺑﲔ‬ ‫ﺻﻼﺗـﲔ ﻻ ﺗﻘـﴫﺍﻥ ‪ ،‬ﻭﺃﳖﺎ ﺗﻘﻊ ﻋﻨـﺪ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﺃﻣـﺮ ﺑﺎﳌﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ )‪،(١‬‬ ‫ﻭﺍﺧﺘـﺎﺭﻩ ﺍﻟﻮﺍﺣـﺪﻱ)‪ ،(٢‬ﻭﻗـﺎﻝ ﺍﻟﺒﻐـﻮﻱ ‪:‬ﱂ ﻳﻨﻘـﻞ ﻋـﻦ ﺃﺣـﺪ ﻣـﻦ ﺍﻟﺴـﻠﻒ ﺃﳖﺎ‬ ‫ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ )‪.(٤‬‬ ‫)‪(٥‬‬ ‫ﺍﻟﺴـﺎﺑﻊ ‪ :‬ﺃﳖـﺎ ﻭﺍﺣـﺪﺓ ﻣـﻦ ﺍﳋﻤﺲ ﻏـﲑ ﻣﻌﻴﻨﺔ ‪ ،‬ﻗﺎﻟـﻪ ﺍﻟﺮﺑﻴﻊ ﺑـﻦ ﺧﺜﻴﻢ‬ ‫ﻭﺳـﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻭﴍﻳﺢ ﺍﻟﻘﺎﴈ ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻓﻘﺎﻝ ﰲ »ﺍﻟﻨﻬﺎﻳﺔ«‪:‬‬ ‫» ﻭﺍﻟـﺬﻱ ﻳﻠﻴﻖ ﺑﻤﺤﺎﺳـﻦ ﺍﻟﴩﻳﻌﺔ ﺃﻥ ﻻ ﻳﺒﻨﻰ)‪ (٦‬ﻋﲆ ﻳﻘـﲔ ﺣﺘﻰ ﳛﺮﺹ ﺍﻟﻨﺎﺱ‬ ‫ﻋﲆ ﺃﺩﺍﺀ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﻛﺪﺃﺏ ﺍﻟﺸـﺎﺭﻉ ﰲ ﻟﻴﻠـﺔ ﺍﻟﻘﺪﺭ«)‪ ،(٧‬ﻗﺎﻝ)‪ (٨‬ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ‪:‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.‬ﺍﻧﻈﺮ‪.‬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﺗﺘﺒﲔ ‪.‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(٢٩٤/٤‬ﻭﻗﺪ ﺭﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ )‪ (٣٦٣/١‬ﺑﺸﺪﺓ ‪.(٢١٠/٢‬‬ ‫)‪ (٢‬ﱂ ﻳﻨﺺ ﻋﲆ ﺍﺧﺘﻴﺎﺭﻩ ﰲ ﺍﻟﻮﺳﻴﻂ‪ .‬‬ ‫)‪ (٧‬ﳖﺎﻳﺔ ﺍﳌﻄﻠﺐ ﰲ ﺩﺭﺍﻳﺔ ﺍﳌﺬﻫﺐ )‪. (٣‬‬ ‫ﺍﻟﺴـﺎﺩﺱ‪ :‬ﺃﳖـﺎ ﳎﻤـﻮﻉ ﺍﳋﻤـﺲ ‪ ،‬ﻗﺎﻟﻪ ﻣﻌﺎﺫ ﺑـﻦ ﺟﺒﻞ ‪،‬ﻭﻫـﻮ ﺃﺣﺪ ﻗﻮﱄ‬ ‫ﺍﺑـﻦ ﻋﻤـﺮ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟـﱪ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﻄﻒ ﰲ ﺍﻵﻳـﺔ ﻣـﺮﺍﺩ ﹰﺍ ﺑـﻪ ﺍﻟﻜﻞ‬ ‫ﺗﺄﻛﻴﺪ ﹰﺍ )‪.(٣٥١-٣٥٠/١) :‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑﻩ )‪ ،(٢٨٩/١‬ﻭﺃﺿﺎﻑ‪ » :‬ﻭﺇﻧﲈ ﺫﻛﺮﻫﺎ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻷﳖﺎ ﺑﲔ ﺻﻼﺗﲔ‬ ‫ﻻ ﺗﻘﴫﺍﻥ «‪.‬‬ ‫)‪ (٥‬ﰲ ﻝ‪ ،‬ﻡ‪ ،‬ﺱ‪ :‬ﺧﻴﺜﻢ !‬ ‫)‪ (٦‬ﻫﻜﺬﺍ ﰲ ﺏ‪ ،‬ﻝ‪ ،‬ﻭﰲ ﺱ‪ :‬ﺗﺒﻨﻰ‪ ،‬ﻭﰲ ﻡ‪ :‬ﻳﺒﲔ‪ .(٦/٢‬‬ ‫)‪ (٨‬ﰲ ﺏ‪ :‬ﻗﺎﻟﻪ !‬ ‫‪NM‬‬ .

‬‬ ‫)‪ (٥‬ﻫـﺬﺍ ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪) ،(١٩٧/٨‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴـﲑ(‪ ،‬ﻭﺯﺍﺩ ﺍﳌﺆﻟﻒ ﻗﻮﻟﻪ‪ » :‬ﻭﺍﳌﺎﺯﺭﻱ ﰲ‬ ‫ﺍﳌﻌﻠﻢ «‪ ،‬ﻭﺣﺬﻑ‪ » :‬ﻭﺭﺟﺤﻪ ﺃﺑﻮ ﺷﺎﻣﺔ «‪.‬‬ ‫)‪ (٦‬ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ ﺳﻘﻂ ﻣﻦ ﻝ ‪.‬ﻭﺃﺿﺎﻑ ﺗﻌﻠﻴﻖ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ‪ .(٢‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﳖﺎ ﺍﳉﻤﻌﺔ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﻴﺐ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﳌﺎﺯﺭﻱ ﰲ »ﺍﳌﻌﻠﻢ«)‪،(٣‬‬ ‫ﻭﺍﺣﺘـﺞ ﺑـﲈ ﺍﺧﺘﺼﺖ ﺑـﻪ ﻣﻦ ﺍﻻﺟﺘـﲈﻉ ﻭﺍﳋﻄﺒﺔ ‪ ،‬ﻗﺎﻟـﻪ)‪ (٤‬ﺍﺑﻦ ﺣﺠـﺮ ﰲ »ﴍﺡ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ«‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﻘﺎﴈ ﺣﺴـﲔ ﰲ »ﺗﻌﻠﻴﻘـﻪ«)‪ ،(٥‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ »ﴍﺡ‬ ‫ﻣﺴﻠﻢ«‪ » :‬ﺇ ﹼﻧﻪ ﺿﻌﻴﻒ ﺟﺪ ﹰﺍ‪ ،‬ﻷﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻹﻳﺼﺎﺀ ﺑﺎﳌﺤﺎﻓﻈﺔ )ﻋﻠﻴﻬﺎ ﺇﻧﲈ ﻛﺎﻥ‬ ‫)‪(٦‬‬ ‫ﻷﳖـﺎ ﻣﻌﺮﺿﺔ ﻟﻠﻀﻴﺎﻉ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻠﻴـﻖ ﺑﺎﳉﻤﻌﺔ ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﳛﺎﻓﻈﻮﻥ ﻋﻠﻴﻬﺎ(‬ ‫ﰲ ﺍﻟﻌﺎﺩﺓ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ ﻷﳖﺎ ﺗﺄﰐ ﰲ ﺍﻷﺳﺒﻮﻉ ﻣﺮﺓ «)‪.(٥٩٢/٢‬‬ ‫‪NN‬‬ .‬ﺍﻧﻈﺮ ﻛﺘﺎﺑﻪ ﺍﻟﻠﻔﻆ ﺍﳌﻮﻃﺎ )ﺹ ‪.(٩٤-٩٠‬‬ ‫)‪ ،(٤٤٢/١) (٣‬ﻭﺍﳌﺎﺯﺭﻱ ﲢﺮﻑ ﰲ ﺱ ﺇﱃ ﺍﳌﺎﻭﺭﺩﻱ !‬ ‫)‪ (٤‬ﰲ ﻝ‪ ،‬ﺱ‪ :‬ﻗﺎﻝ ‪.‬‬ ‫)‪ (١‬ﱂ ﻳﺼﻞ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﺘﻌﻠﻴﻘﺔ ﺇﱃ ﺻﻼﺓ ﺍﳋﻮﻑ ‪.(٧‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﳖﺎ ﺍﻟﻈﻬﺮ ﰲ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﳉﻤﻌﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪.‫ﻭﻫـﺬﺍ ﺍﻻﺣﺘﲈﻝ ﻗﺪ ﻗﺎﻟﻪ ﺍﻟﻘﺎﴈ ﺣﺴـﲔ ﰲ ﺃﻭﻝ ﺑـﺎﺏ ﺻﻼﺓ ﺍﳋﻮﻑ )‪ ،(١‬ﻭﻗﺎﻝ ‪:‬‬ ‫ﺇﻧـﻪ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻟﻪ ﺑﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﺳﺎﻋـﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ)‪.‬‬ ‫)‪ (٧‬ﴍﺡ ﻣﺴﻠﻢ )‪ ،(١٣١/٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺇﻛﲈﻝ ﺍﳌﻌﻠﻢ ﻟﻠﻘﺎﴈ ﻋﻴﺎﺽ )‪.‬ﻭﺟﺎﺀ ﺍﻟﺸـﻴﺦ ﻣﺮﻋﻲ ﺑﻦ ﻳﻮﺳـﻒ ﺍﳊﻨﺒﲇ‬ ‫ﺍﳌﻘﺪﳼ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻔﻘﺮﺓ ﻛﻠﻬﺎ‪ .‬‬ ‫ﺍﻟﻌﺎﴍ‪ :‬ﺃﳖﺎ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻌﺸﺎﺀ ﻣﻌ ﹰﺎ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﰲ ﺃﳖﲈ ﺃﺛﻘﻞ ﺍﻟﺼﻼﺓ‬ ‫ﻋﲆ ﺍﳌﻨﺎﻓﻘﲔ ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﲠﺮﻱ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ‪.‬‬ ‫)‪ (٢‬ﻛﺎﻥ ﺍﺑـﻦ ﺣﺠـﺮ ﻗﺪ ﺃﺷـﺎﺭ ﺇﱃ ﺭﺃﻱ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺴـﻴﻮﻃﻲ ﺭﺟـﻊ ﺇﱃ ﻛﺘﺎﺑﻪ‪،‬‬ ‫ﻭﻧﻘﻞ ﻛﻼﻣﻪ ﻫﺬﺍ‪ .

‬‬ ‫ﺍﻟﻌـﴩﻭﻥ‪ :‬ﺍﻟﺘﻮﻗـﻒ ‪ ،‬ﻓﻘـﺪ ﺭﻭ￯ ﺍﺑﻦ ﺟﺮﻳﺮ ﺑﺴـﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺳـﻌﻴﺪ ﺑﻦ‬ ‫)‪ (١‬ﺫﻛـﺮ ﻫـﺬﺍ ﺍﺑﻦ ﺣﺠـﺮ ﻭﺃﺿـﺎﻑ )‪ » :(١٩٧/٨‬ﻭﺭﺟﺤﻪ ﺍﻟﻘﺎﴈ ﺗﻘـﻲ ﺍﻟﺪﻳﻦ ﺍﻷﺧﻨﺎﺋﻲ‪،‬‬ ‫ﻭﺍﺣﺘﺞ ﻟﻪ ﰲ ﺟﺰﺀ ﺭﺃﻳﺘﻪ ﺑﺨﻄﻪ «‪.‬‬ ‫ﺍﻟﺴﺎﺑﻊ ﻋﴩ‪ :‬ﺻﻼﺓ ﺍﻟﻀﺤﻰ ‪.(١‬‬ ‫ﺍﻟﺮﺍﺑﻊ ﻋﴩ‪ :‬ﺻﻼﺓ ﺍﳋﻮﻑ ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ ﻋﴩ‪ :‬ﺻﻼﺓ ﻋﻴﺪ ﺍﻟﻨﺤﺮ ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪ :‬ﺍﻟﻮﺗﺮ ‪ ،‬ﻭﺻﻨﻒ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺨﺎﻭﻱ ﺟﺰﺀ ﹰﺍ )‪.‬‬ ‫ﺍﻟﺜﺎﲏ ﻋﴩ‪ :‬ﺻﻼﺓ ﺍﳉﲈﻋﺔ ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ ﻋﴩ‪ :‬ﺻﻼﺓ ﺍﻟﻠﻴﻞ )‪.‬‬ ‫ﺍﳋﺎﻣﺲ ﻋﴩ‪ :‬ﺻﻼﺓ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ‪.‬‬ ‫ﹼ‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )‪ » :(١٩٧/٨‬ﻭﺟﺪﺗﻪ ﻋﻨﺪﻱ‪ ،‬ﻭﺫﻫﻠﺖ ﺍﻵﻥ ﻋﻦ ﻣﻌﺮﻓﺔ ﻗﺎﺋﻠﻪ «‪.(٢‬‬ ‫ﺍﻟﺘﺎﺳـﻊ ﻋـﴩ‪ :‬ﺇﳖـﺎ ﺍﻟﺼﺒـﺢ ﺃﻭ)‪ (٣‬ﺍﻟﻌﴫ ﻋـﲆ ﺍﻟﱰﺩﻳﺪ ‪ ،‬ﻭﻫﻮ ﻏـﲑ ﺍﻟﻘﻮﻝ‬ ‫ﺍﳌﺘﻘﺪﻡ ﺍﳉﺎﺯﻡ ﺑﺄﻥ ﹼ ﹰ‬ ‫ﻛﻼ ﻣﻨﻬﲈ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻮﺳﻄﻰ ‪.‫ﺍﳊـﺎﺩﻱ ﻋـﴩ‪ :‬ﺃﳖﺎ ﺍﻟﺼﺒـﺢ ﻭﺍﻟﻌﴫ ﻟﻘـﻮﺓ ﺍﻷﺩﻟﺔ ﰲ ﺃﻥ ﹼ ﹰ‬ ‫ﻛﻼ ﻣﻨﻬـﲈ ﻗﻴﻞ ﺇﻧﻪ‬ ‫ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻓﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﺒﺢ ‪ ،‬ﻭﻧﺺ ﺍﻟﺴﻨﺔ ﺍﻟﻌﴫ ‪.‬‬ ‫)‪ (٣‬ﰲ ﺱ‪ :‬ﻭ !‬ ‫‪NO‬‬ .

(١‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ »ﴍﺡ ﺍﳌﻬﺬﺏ« ‪ » :‬ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻓﻴﻬﺎ ﻣﺬﻫﺒﺎﻥ‬ ‫ﺍﻟﻌـﴫ ﻭﺍﻟﺼﺒـﺢ ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻘﺘﻀﻴـﻪ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺃﳖﺎ ﺍﻟﻌـﴫ ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﳌﺨﺘﺎﺭ «)‪.(٦١/٣‬‬ ‫)‪ (٣‬ﰲ ﺏ‪ :‬ﺍﻟﺴﻤﻌﻲ !‬ ‫)‪ (٤‬ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ )‪ (٤٧٧-٤٧٦/١‬ﺑﺮﻗﻢ )‪.(٣٨٣/٨‬‬ ‫‪NP‬‬ .(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﴚ ﰲ »ﺍﳋﺎﺩﻡ«‪ :‬ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ﻳﺘﻮﻗﻒ ﰲ ﻧﺴـﺒﺔ ﺫﻟﻚ ﺇﱃ‬ ‫ﺍﻟﺸـﺎﻓﻌﻲ ‪ ،‬ﻓـﺈﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﴫﺣﺔ ﺑﺄﳖﺎ ﺍﻟﻌﴫ ﻣﻦ ﲨﻠﺔ ﻣﻦ ﺭﻭﺍﻫﺎ ﺍﻟﺸـﺎﻓﻌﻲ‬ ‫ﻭﱂ ﳜﻒ ﻋﻨﻪ ﺃﻣﺮﻫﺎ ﻣﻊ ﺷـﻬﺮﲥﺎ ‪،‬ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﺒﻴﻬﻘﻲ)‪ (٣‬ﻋﻨﻪ ﰲ »ﺍﳌﻌﺮﻓـﺔ« ﺃﻧﻪ ﻗﺎﻝ‬ ‫ﰲ ﺳﻨﻦ ﺣﺮﻣﻠﺔ ‪ :‬ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻳﺪﻝ ﻋﲆ ﺃﳖﺎ ﻟﻴﺴﺖ ﺍﻟﻌﴫ)‪.‬ﻗﺎﻝ‬ ‫ﺍﺑـﻦ ﻗﺘﻴﺒﺔ ‪ :‬ﻳﻘﺎﻝ ﻟﺼﻼﰐ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﴫ ﺍﻟﻌﴫﺍﻥ ﻭﺍﻟﱪﺩﺍﻥ‪ ،‬ﻭﻳﺪﻝ ﻟﻪ ﺣﺪﻳﺚ‪:‬‬ ‫)‪ (١‬ﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺘﺢ )‪ ،(١٩٧/٨‬ﻭﺍﻧﻈﺮ ﺗﻔﺴـﲑ ﺍﻟﻄـﱪﻱ )‪ (٢٢١/٥‬ﺑﺮﻗﻢ )‪ ،(٥٤٩٢‬ﻭﺍﻟﺪﺭ‬ ‫ﺍﳌﻨﺜﻮﺭ )‪.(٤‬‬ ‫ﻭﻗـﺎﻝ ﺍﺑـﻦ ﺍﻟﺮﻓﻌـﺔ ﰲ »ﺍﻟﻜﻔﺎﻳــﺔ«)‪ :(٥‬ﻻ ﺩﻻﻟـﺔ ﰲ ﺍﳊﺪﻳـﺚ ﻋـﲆ ﺃﳖﺎ ﻏﲑ‬ ‫ﺍﻟﺼﺒﺢ ﻷﻥ ﺍﻟﻌﴫ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻳﻄﻠﻖ ﻋﲆ ﺍﻟﺼﺒﺢ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ ‪ .‫ﺍﳌﺴﻴﺐ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳐﺘﻠﻔﲔ ﰲ ﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﻮﺳﻄﻰ ﻫﻜﺬﺍ ‪ ،‬ﻭﺷﺒﻚ ﺑﲔ ﺃﺻﺎﺑﻌﻪ )‪.(٦٤٤‬‬ ‫)‪ (٥‬ﻫـﻮ ﻛﻔﺎﻳـﺔ ﺍﻟﻨﺒﻴـﻪ ﰲ ﴍﺡ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻛﲈ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸـﺎﻓﻌﻴﺔ ﺍﻟﻜـﱪ￯ )‪ ،(٢٦/٩‬ﻭﺍﻧﻈﺮ‪:‬‬ ‫ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸﺎﻣﻞ‪ :‬ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ )‪.(٦٩/٣‬‬ ‫)‪ (٢‬ﺍﳌﺠﻤﻮﻉ )‪.

‬‬ ‫‪NQ‬‬ .‬‬ ‫)‪ (٢‬ﰲ ﺏ‪ :‬ﻧﻔﻰ !‬ ‫)‪ (٣‬ﰲ ﺏ‪ :‬ﻷﳖﺎ !‬ ‫)‪ (٤‬ﻟﻴﺴﺖ ﰲ ﺏ‪ ،‬ﺱ ‪.‬‬ ‫)‪(٣‬‬ ‫ﻗـﺎﻝ‪ :‬ﻋـﲆ ﺃﻧﺎ ﻧﻘﻮﻝ ﺑﻤﻮﺟﺐ ﺍﳊﺪﻳﺚ ﻭﺃﻧﻪ ﻳﺪﻝ ﻋﲆ ﺃﳖﺎ ﻭﺳـﻄﻰ ﻻ ﺃﳖﺎ‬ ‫ﺍﻟﻮﺳﻄﻰ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﴈ ﺍﳊﺴﲔ ﺃﻧﻪ ﺭﻭﻱ ﺃﻧﻪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻳﻮﻡ ﺍﳋﻨﺪﻕ ‪ » :‬ﺷﻐﻠﻮﻧﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ)‪ (٤‬ﺻﻼﺓ ﺍﻟﻌﴫ‪ ،‬ﻣﻸ‬ ‫ﺍﷲ ﺑﻄﻮﳖﻢ ﻭﻗﺒﻮﺭﻫﻢ ﻧﺎﺭ ﹰﺍ ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ‪﴾ # " ! ﴿ :‬‬ ‫)‪ (١‬ﺭﻭ￯ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (٤٢٨) (١٦٣/١‬ﺑﺴـﻨﺪﻩ ﻋـﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻓﻀﺎﻟﺔ ‪ ،‬ﻋـﻦ ﺃﺑﻴﻪ ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻋﻠﻤﻨـﻲ ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﻓﻜﺎﻥ ﻓﻴﲈ ﻋﻠﻤﻨﻲ‪ » :‬ﻭﺣﺎﻓﻆ ﻋـﲆ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ «‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻗﻠـﺖ ‪ :‬ﺇﻥ ﻫـﺬﻩ ﺳـﺎﻋﺎﺕ ﱄ ﻓﻴﻬﺎ ﺃﺷـﻐﺎﻝ ﻓﻤﺮﲏ ﺑﺄﻣﺮ ﺟﺎﻣـﻊ ﺇﺫﺍ ﺃﻧﺎ ﻓﻌﻠﺘـﻪ ﺃﺟﺰﺃ ﻋﻨﻲ ‪،‬‬ ‫ﻓﻘـﺎﻝ‪ » :‬ﺣﺎﻓـﻆ ﻋﲆ ﺍﻟﻌﴫﻳﻦ « ﻭﻣﺎ ﻛﺎﻧﺖ ﻣﻦ ﻟﻐﺘﻨﺎ ‪ ،‬ﻓﻘﻠﺖ ‪ :‬ﻭﻣﺎ ﺍﻟﻌﴫﺍﻥ ؟ ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫» ﺻﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺻﻼﺓ ﻗﺒﻞ ﻏﺮﻭﲠﺎ «‪.(١‬‬ ‫ﻗـﺎﻝ‪ :‬ﺛـﻢ ﻋﲆ ﺗﻘﺪﻳﺮ ﺃﻥ ﻳـﺪﻝ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣـﻦ ﺍﳋﱪ ﻋﲆ ﺃﳖﺎ ﺻـﻼﺓ ﺍﻟﻌﴫ‪،‬‬ ‫ﻓﻘـﺪ ﻭﺭﺩ ﻣـﺎ ﻳﺪﻝ ﻋﲆ ﺃﳖﺎ ﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻋﺎﺋﺸـﺔ ﺃﳖـﺎ ﻗﺮﺃﺕ‪ :‬ﺣﺎﻓﻈﻮﺍ ﻋﲆ‬ ‫ﺍﻟﺼﻠـﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﴫ ‪ ،‬ﻭﻛـﺬﺍ ﺻﺢ ﻋﻦ ﺣﻔﺼﺔ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﻌﺎﺭﺿﺖ ﺍﻷﺧﺒﺎﺭ ﺑﻘﻲ)‪ (٢‬ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺳﺎﳌ ﹰﺎ ﻋﻦ ﺍﳌﻌﺎﺭﺽ ﻓﻌﻤﻞ ﺑﻪ ‪.‬‬ ‫ﻭﺭﻭﺍﻩ ﺃﲪـﺪ )‪ (٣٦٨/٣١‬ﺑﺮﻗﻢ )‪ ،(١٩٠٢٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴـﻨﻦ ﺍﻟﻜﱪ￯ )‪(٤٦٦/١‬‬ ‫)‪ ،(٢٠٢٠‬ﻭﺍﺑـﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴـﺎﻥ( )‪ ،(١٧٤٢) (٣٥/٥‬ﻭﺍﻟﻄﱪﺍﲏ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‬ ‫)‪ (٨٢٦) (٣١٩/١٨‬ﻭﺁﺧﺮﻭﻥ‪.‫ﺣﺎﻓـﻆ ﻋـﲆ ﺍﻟﻌﴫﻳﻦ ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻣـﺎ ﺍﻟﻌﴫﺍﻥ ؟ ﻗﺎﻝ‪ :‬ﺻﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸـﻤﺲ‬ ‫ﻭﺻﻼﺓ ﻗﺒﻞ ﻏﺮﻭﲠﺎ )‪.

‬‬ ‫)‪ (٤‬ﺳﻘﻄﺖ ﻣﻦ ﻝ ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ -‬ﻭﻫﻮ ﳑﺎ ﱂ ﺃﺳﺒﻖ ﺇﻟﻴﻪ‪ : -‬ﺇﻥ ﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻦ ﻧﺺ ﺍﻹﻣﺎﻡ‬ ‫ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺪﻟﻴﻞ ﺗﺮﺟﻴﺢ ﺃﳖﺎ ﺍﻟﻈﻬﺮ ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ‬ ‫ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺃﳖﺎ ﺍﻟﻌﴫ ﻗﺴﲈﻥ ‪ :‬ﻣﺮﻓﻮﻋﺔ‪ ،‬ﻭﻣﻮﻗﻮﻓﺔ‪:‬‬ ‫)‪(٢‬‬ ‫ﻓﺎﳌﻮﻗﻮﻓـﺔ ﻻ ﳛﺘﺞ ﲠـﺎ ﻷﳖﺎ ﺃﻗﻮﺍﻝ ﺻﺤﺎﺑـﺔ )ﻋﺎﺭﺿﻬﺎ ﺃﻗـﻮﺍﻝ ﺻﺤﺎﺑﺔ(‬ ‫ﺁﺧﺮﻳـﻦ ﺃﳖﺎ ﺍﻟﺼﺒـﺢ ﺃﻭ ﺍﻟﻈﻬﺮ ﺃﻭ ﺍﳌﻐﺮﺏ ﺃﻭ ﳎﻤﻮﻉ ﺍﳋﻤﺲ)‪ ،(٣‬ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ‬ ‫ﻻ ﳛﺘﺞ ﺑﻪ ﺇﺫﺍ ﻋﺎﺭﺿﻪ ﻗﻮﻝ ﺻﺤﺎﰊ ﺁﺧﺮ ﻗﻄﻌ ﹰﺎ ‪ ،‬ﻭﺇﻧﲈ ﺟﺮ￯ ﺍﳋﻼﻑ ﰲ ﺍﻻﺣﺘﺠﺎﺝ‬ ‫ﺑﻪ ﻋﻨﺪ ﻋﺪﻡ ﺍﳌﻌﺎﺭﺿﺔ‪.(١‬ﺍﻧﺘﻬﻰ‬ ‫ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ﺑﺤﺮﻭﻓﻪ ‪.‬‬ ‫)‪ (٥‬ﰲ ﺏ‪ :‬ﺑﻌــﺪ !‬ ‫‪NR‬‬ .‬‬ ‫)‪ (٣‬ﺳﻘﻄﺖ ﻣﻦ ﺏ ‪.‬‬ ‫)‪ (٢‬ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ ﺳﻘﻂ ﻣﻦ ﻝ ‪.‫ﺍﻵﻳﺔ «‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻘﺘﴤ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺲ ﻫﻮ ﺗﻔﺴﲑ ﺍﻵﻳﺔ)‪ .‬‬‫ ﻭﻣﻄـﻮﻝ ﻓﻴـﻪ ﻗﺼـﺔ ﻭﻗﻊ ﰲ ﺿﻤﻨﻪ ﻫـﺬﻩ ﺍﳉﻤﻠﺔ ‪ ،‬ﻭﺍﳌﺨﺘـﴫ ﻣﺄﺧﻮﺫ ﻣﻦ‬‫ﺍﳌﻄﻮﻝ ﺍﺧﺘﴫﻩ ﺑﻌﺾ)‪ (٥‬ﺍﻟﺮﻭﺍﺓ ﻓﻮﻫﻢ ﰲ ﺍﺧﺘﺼﺎﺭﻩ ﻋﲆ ﻣﺎ ﺳﻨﺒﻴﻨﻪ ‪،‬ﻭﺍﻷﺣﺎﺩﻳﺚ‬ ‫)‪ (١‬ﰲ ﻡ‪ :‬ﺗﻔﺴﲑ ﹰﺍ ﻟﻶﻳﺔ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﺮﻓﻮﻋﺔ ﻓﻐﺎﻟﺒﻬﺎ ﻻ ﳜﻠﻮ ﺇﺳﻨﺎﺩﻩ ﻣﻦ ﻣﻘﺎﻝ ‪ ،‬ﻭﺍﻟﺴﺎﱂ ﻣﻦ ﺍﳌﻘﺎﻝ ﻗﺴﲈﻥ‪:‬‬ ‫ ﳐﺘﴫ ﺑﻠﻔﻆ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﺻﻼﺓ)‪ (٤‬ﺍﻟﻌﴫ ‪.

‬‬ ‫‪NS‬‬ .‬ﺍﻧﻈـﺮ‪ :‬ﻓﺘـﺢ ﺍﻟﺒـﺎﺭﻱ‬ ‫)‪.‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٦٦-٦٥/٣‬‬ ‫)‪ (٢‬ﺳﻘﻄﺖ ﻣﻦ ﻝ ‪.‬‬ ‫)‪ (٦‬ﺍﻧﻈـﺮ‪ :‬ﺻﺤﻴـﺢ ﺍﻟﺒﺨـــﺎﺭﻱ )‪ ،(٢٧٧٣) (١٠٧١/٣‬ﻭ)‪،(٣٨٨٥) (١٥٠٩/٤‬‬ ‫ﻭ)‪ ،(٤٢٥٩) (١٦٤٨/٤‬ﻭ)‪ ،(٦٠٣٣) (٢٣٤٩/٥‬ﻭﰲ ﺍﳌﻮﺿـﻊ ﺍﻷﺧﲑ ﺟﺎﺀ ﰲ ﺁﺧﺮ‬ ‫ﺍﳊﺪﻳﺚ‪ » :‬ﻭﻫﻲ ﺻﻼﺓ ﺍﻟﻌﴫ «‪.(٦٢٧) (٤٣٦/١‬‬ ‫)‪ (٤‬ﺫﻛـﺮ ﺍﺑـﻦ ﺣﺠـﺮ ﺍﻟﻘـﻮﻝ ﺑـﺎﻹﺩﺭﺍﺝ‪ ،‬ﻭﱂ ﻳﺴـﻢ ﹰ‬ ‫ﻗﺎﺋـﻼ‪ ،‬ﻭﺭﺩ ﻋﻠﻴـﻪ‪ .‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺇﺩﺭﺍﺟﻬﺎ ﺃﻣﻮﺭ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺒﺨـﺎﺭﻱ ﺭﻭ￯ ﺍﳊﺪﻳـﺚ ﰲ ﺻﺤﻴﺤـﻪ ﺑﺪﻭﳖـﺎ )‪ (٥‬ﻣﻘﺘﴫ ﹰﺍ ﻋﲆ‬ ‫ﺍﳌﺮﻓﻮﻉ‪ ،‬ﻭﻟﻔﻈـﻪ‪ » :‬ﺷﻐﻠﻮﻧﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ «)‪ ،(٦‬ﻭﻫﺬﻩ ﻣﻦ ﻣﺰﺍﻳﺎ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫)‪ (١‬ﺍﳌﺠﻤﻮﻉ )‪.(١٩٦/٨‬‬ ‫)‪ (٥‬ﰲ ﺏ‪ ،‬ﻝ‪ :‬ﺑﺪﻭﻧﻪ ‪.‫ﺍﳌﻄﻮﻟـﺔ ﻛﻠﻬـﺎ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﺣﺘﲈﻝ ﻓﻼ ﻳﺼﺢ ﺍﻻﺳـﺘﺪﻻﻝ ﲠـﺎ‪ ،‬ﻓﺄﺻﺢ ﺣﺪﻳﺚ ﰲ‬ ‫ﺫﻟـﻚ ﻭﻋﻠﻴـﻪ ﺍﻗﺘﴫ ﰲ »ﴍﺡ ﺍﳌﻬﺬﺏ«)‪ (١‬ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﻋـﻦ ﻋﲇ ﺃﻥ ﺍﻟﻨﺒﻲ‬ ‫ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ‪ » :‬ﺷﻐﻠﻮﻧﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ )ﺻﻼﺓ‬ ‫ﺍﻟﻌﴫ()‪ ،(٢‬ﻣﻸ ﺍﷲ ﺑﻴﻮﲥﻢ ﻭﻗﺒﻮﺭﻫﻢ ﻧﺎﺭ ﹰﺍ «)‪ ،(٣‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻃﺮﻗﻪ ﺍﺣﺘﲈﻻﻥ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﻭﻫﻮ ﺍﻷﻇﻬﺮ ﺃﻥ ﻟﻔﻈﺔ ﺻﻼﺓ ﺍﻟﻌﴫ ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﺮﻓﻮﻉ ﺑﻞ ﻣﺪﺭﺟﺔ‬ ‫ﰲ ﺍﳊﺪﻳـﺚ ‪ ،‬ﺃﺩﺭﺟﻬـﺎ ﺑﻌـﺾ ﺍﻟـﺮﻭﺍﺓ ﺗﻔﺴـﲑ ﹰﺍ ﻣﻨﻪ ﻛﲈ ﻭﻗـﻊ ﺫﻟﻚ ﻛﺜـﲑ ﹰﺍ ﰲ ﻋﺪﺓ‬ ‫ﺃﺣﺎﺩﻳـﺚ‪ ،‬ﻭﻫـﺬﺍ ﻛﻨﺖ ﻗﻠﺘـﻪ ﺃﻭﻻﹰ ﺍﺣﺘﲈﻻﹰ ﺛﻢ ﺭﺃﻳﺘﻪ ﻣﻨﻘـﻮﻻﹰ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ)‪،(٤‬‬ ‫ﻓﻠﻠﻪ ﺍﳊﻤﺪ ‪.

(٤٣٧-٤٣٦/١‬‬ ‫)‪ (٤‬ﺍﳌﻮﻃﺄ )ﺹ ‪ (٩٩‬ﺑﺮﻗﻢ )‪.‬‬ ‫‪NT‬‬ .‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﺷﺪﻳﺪﻱ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ﻛﲈ ﺗﻘﺪﻡ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺍﳌﺴﻴﺐ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﰲ ﺫﻟﻚ ﻧﺺ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺮﺟﻌﻮﺍ‬ ‫ﺇﻟﻴﻪ ﻭﱂ ﳜﺘﻠﻔﻮﺍ ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻋﻠﻴ ﹰﺎ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﻋﻨﻪ ﺃﳖﺎ ﺍﻟﺼﺒﺢ ‪ ،‬ﺫﻛﺮﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ‬ ‫ﻋﻨﻪ ﺑﻼﻏ ﹰﺎ )‪ ،(٤‬ﻭﻭﺭﺩ ﻋﻨﻪ ﺃﻳﻀ ﹰﺎ ﺃﳖﺎ ﺍﻟﻈﻬﺮ ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ »ﺗﻔﺴـﲑﻩ« )‪،(٥‬‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﳖﺎ ﺍﻟﻌﴫ ﱂ ﻳﻌﺪﻝ ﻋﻨﻪ ‪.‫ﻋـﲆ ﻣﺴـﻠﻢ ﺃﻧـﻪ ﳛـﺮﺭ ﺍﻷﺣﺎﺩﻳـﺚ ﻭﻏﲑﻫـﺎ )‪ ،(١‬ﻭﻳﻤﻴﺰﻫــﺎ )‪ (٢‬ﻣـﻦ ﺍﳌﺪﺭﺟﺎﺕ‬ ‫ﻭﺍﳌﻮﻗﻮﻓﺎﺕ ﻓﻠﺬﺍ ﻛﺎﻥ ﺻﺤﻴﺤﻪ ﺃﺻﺢ ‪.‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺜﲔ )‪ (٢٠٥‬ﻭ)‪ (٢٠٦‬ﰲ )‪.‬‬ ‫)‪ (٢‬ﻟﻴﺴﺖ ﰲ ﻡ‪ ،‬ﺱ ‪.‬‬ ‫)‪ (٣‬ﱂ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻓﻴﻪ‪ .‬‬ ‫ﺍﻻﺣﺘـﲈﻝ ﺍﻟﺜـﺎﲏ‪ :‬ﻋـﲆ ﺗﻘﺪﻳﺮ ﻋـﺪﻡ ﺍﻹﺩﺭﺍﺝ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻒ ﻧﺴـﻖ‬ ‫ﻋﲆ ﺣﺬﻑ ﺍﻟﻌﺎﻃﻒ ﻻ ﺑﻴﺎﻧ ﹰﺎ ﻭﻻ ﺑﺪﻻﹰ ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺷﻐﻠﻮﻧﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‬ ‫)‪ (١‬ﻟﻴﺴﺖ ﰲ ﻝ ‪.(٣١٣‬‬ ‫)‪ (٥‬ﻟﻴﺲ ﺍﻷﺛﺮ ﰲ ﺍﳌﻄﺒﻮﻉ ﻣﻨﻪ ‪.‬‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﻋﲇ ﺑﻠﻔﻆ ‪ » :‬ﺣﺒﺴﻮﻧﺎ‬ ‫ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﺣﺘﻰ ﻏﺮﺑﺖ ﺍﻟﺸـﻤﺲ ‪ ،‬ﻳﻌﻨﻲ)‪ (٣‬ﺍﻟﻌﴫ «‪ ،‬ﻓﻘﻮﻟﻪ‪ » :‬ﻳﻌﻨﻲ‬ ‫ﺍﻟﻌﴫ « ﴏﻳﺢ ﰲ ﺃﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﻣﻦ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﻻ ﻣﻦ ﺗﺘﻤﺔ ﻛﻼﻡ ﺍﻟﻨﺒﻲ ﺻﲆ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.

‬‬ ‫ﻭﻣـﻊ ﻫﺬﻳـﻦ ﺍﻻﺣﺘﲈﻟـﲔ ﻻ ﻳﺘﺄﺗـﻰ ﺍﻻﺳـﺘﺪﻻﻝ ﺑﺎﳊﺪﻳـﺚ ﺍﻟﺒﺘـﺔ ‪ ،‬ﻛﻴـﻒ‬ ‫ﻭ)‪ (٤‬ﺍﻟﺸـﺎﻓﻌﻲ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﺭﻭ￯ ﺍﳊﺪﻳﺚ ﻭﺍﻃﻠﻊ ﻋﻠﻴﻪ ‪،‬ﻭﱂ ﻳﻘﻞ ﺑﻪ ‪ ،‬ﻓﻠﻮﻻ‬ ‫ﺃﻧـﻪ ﻃﺮﻗﻪ ﻋﻨﺪﻩ ﺍﻻﺣﺘـﲈﻝ ﺃﻭ ﻋﺎﺭﺿﻪ ﻣﻌﺎﺭﺽ ﱂ ﻳﺘﻮﻗﻒ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ :‬ﺇﻧﻪ ﻳﺪﻝ ﻋﲆ ﺃﳖﺎ ﻏﲑ ﺻﻼﺓ ﺍﻟﻌﴫ ‪ ،‬ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﻣﻨﻪ‬ ‫)‪ (١‬ﻟﻌﻠـﻪ ﻳﻘﺼﺪ ﻣـﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﲏ ﰲ ﺍﳌﻌﺠـﻢ ﺍﻟﻜﺒـﲑ )‪ (١٠٧١٧) (٢٩٧/١٠‬ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﴘ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﴫ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ‪،‬‬ ‫ﻓﺬﻛﺮ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﷺ ‪ » :‬ﺷـﻐﻠﻮﻧﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﺘﻰ ﺫﻫﺐ ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﺃﺩﺧﻞ‬ ‫ﺍﷲ ﻗﺒﻮﺭﻫـﻢ ﻧـﺎﺭ ﹰﺍ «‪ ،‬ﻓﺼﻼﻫﺎ ﺑﻌﺪ ﺍﳌﻐﺮﺏ‪ .‬‬ ‫)‪ (٤‬ﺳﻘﻄﺖ ﻣﻦ ﺏ ‪.‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤـﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪:(٣٢٣/١‬‬ ‫» ﻓﻴﻪ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻭﻓﻴﻪ ﺿﻌﻒ «‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )‪.(٨٤/٣‬‬ ‫)‪ (٢‬ﰲ ﺏ‪ :‬ﻭ!‬ ‫)‪ (٣‬ﺍﺳﺘﺸـﻬﺪ ﲠـﺬﺍ ﺍﻟﺒﻴـﺖ ﻋﺪ ﹲﺩ ﻣـﻦ ﺍﻟﻌﻠـﲈﺀ‪ ،‬ﻭﱂ ﻳﻨﺴـﺒﻮﻩ ﺇﱃ ﻗﺎﺋﻞ ﻣﻌﲔ‪ ،‬ﻗـﺎﻝ ﺍﺑﻦ ﺟﻨﻲ ﰲ‬ ‫ﺍﳋﺼﺎﺋﺺ )‪ » :(٢٩٠/١‬ﺃﻧﺸـﺪ ﺃﺑﻮ ﺍﳊﺴـﻦ «‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻟﺼﺪﻳﻖ‬ ‫)ﺹ ‪ » :(١٩٥‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻋﲇ ﺍﻟﻨﺤﻮﻱ «‪ ،‬ﻭﻋﻨﺪﳘﺎ‪ :‬ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺑﺪﻝ‪ :‬ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﳘﻊ ﺍﳍﻮﺍﻣﻊ )‪ (٢٧٤/٥‬ﺑﻼ ﻧﺴﺒﺔ‪ ،‬ﻭﻗﺎﻝ ﳏﻘﻘﻪ‪ :‬ﻗﺎﺋﻠﻪ ﳎﻬﻮﻝ‪.‫ﻭﺻـﻼﺓ ﺍﻟﻌـﴫ‪ ،‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﺃﻧﻪ ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﱂ ﻳﺸـﻐﻞ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ‬ ‫ﻋﻦ ﺍﻟﻌﴫ ﻓﻘﻂ ﺑﻞ ﺷﻐﻞ ﻋﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﴫ ﻣﻌ ﹰﺎ ﻛﲈ ﻭﺭﺩ ﻣﻦ ﻃﺮﻳﻖ ﺃﺧﺮ￯)‪،(١‬‬ ‫)‪(٢‬‬ ‫ﻓﻜﺄﻧﻪ ﻋﻨﻰ ﺑﺎﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﺍﻟﻈﻬﺮ ‪ ،‬ﻭﻋﻄـﻒ ﻋﻠﻴﻬﺎ ﺍﻟﻌﴫ‪ ،‬ﻋﲆ ﺣﺪ ﻗﻮﻝ‬ ‫ﺍﻟﻘﺎﺋﻞ ‪:‬‬ ‫ﺃﻣﺴـﻴﺖ ﳑﱠـﺎ‬ ‫ﺃﺻﺒﺤـﺖ ﻛﻴـﻒ‬ ‫ﻛﻴـﻒ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺼﺪﻳـﻖ‬ ‫ﻓـﺆﺍﺩ‬ ‫ﻳـﺰﺭﻉ ﺍﻟـﻮ ﱠﺩ ﰲ‬ ‫ﹸ‬ ‫)‪(٣‬‬ ‫ﺃﺭﺍﺩ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻭﻛﻴﻒ ﺃﻣﺴﻴﺖ ‪.‬‬ ‫‪OK‬‬ .

‬‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﺫﺍﻙ ﺍﺣﺘﻤﻞ ﺇﺿﲈﺭ ﺍﻟﻌﺎﻃﻒ ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻫﺬﺍ ﺳـﻴﻖ ﻋﲆ ﺃﻧﻪ ﻗﺮﺁﻥ ﻭﺇﻥ ﻛﺎﻥ)‪ (٣‬ﺷﺎﺫ ﹰﺍ ﻓﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ ﳛﺘﺞ‬ ‫ﲠﺎ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳌﻌﻨﻰ ‪.‫ﺇﱃ ﺍﳌﻌﺎﺭﺽ ‪ ،‬ﻭﻫﻮ ﻣﻌﺎﺭﺽ)‪ (١‬ﻗﻮﻱ ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﻣﺴـﻠﻢ ﻭﻏﲑﻩ ﻣﻦ ﻃﺮﻕ ﻋﻦ‬ ‫ﺃﰊ ﻳﻮﻧﺲ ﻣﻮﱃ ﻋﺎﺋﺸـﺔ ﻗﺎﻝ ‪ :‬ﺃﻣﺮﺗﻨﻲ ﻋﺎﺋﺸﺔ ﺃﻥ ﺃﻛﺘﺐ ﳍﺎ ﻣﺼﺤﻔ ﹰﺎ‪ ،‬ﻓﺄﻣﻠﺖ ﻋﲇ‪:‬‬ ‫ﺣﺎﻓﻈﻮﺍ ﻋﲆ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺻﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻭﺻﻼﺓ ﺍﻟﻌﴫ ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﺳﻤﻌﺘﻬﺎ ﻣﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﷺ )‪ .‬‬ ‫ﻗﻠـﺖ‪ :‬ﻛﻞ ﻣﻦ ﺍﳊﺪﻳﺜـﲔ ﺻﺤﻴﺢ ﺍﻹﺳـﻨﺎﺩ‪ ،‬ﻓﲈ ﻭﺟﻪ ﺗﻘﺪﻳـﻢ ﻫﺬﺍ ﻋﲆ‬ ‫ﻓـﺈﻥ ﹶ‬ ‫ﺍﻷﻭﻝ ؟‬ ‫ﻗﻠﺖ‪ :‬ﳌﺮﺟﺤﺎﺕ ﺃﺭﺑﻌﺔ‪:‬‬ ‫ﹸ‬ ‫ﺃﺣﺪﻫـﺎ‪ :‬ﺃﻥ ﺫﺍﻙ ﺍﺣﺘﻤـﻞ ﺍﻟﺮﻓـﻊ ﻭﺍﻹﺩﺭﺍﺝ ‪ ،‬ﺑﻞ ﺍﻹﺩﺭﺍﺝ ﻓﻴـﻪ ﺃﻇﻬﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻣﺮﻓﻮﻉ ﻗﻄﻌ ﹰﺎ‪. (٣١١) (٩٩/١‬‬ ‫‪OL‬‬ .(٢‬ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺃﻥ ﺍﻟﻌﻄﻒ ﻳﻘﺘﴤ ﺍﳌﻐﺎﻳﺮﺓ‪.‬‬ ‫)‪ (٤‬ﰲ ﺍﳌﻮﻃﺄ )‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻛﺜﺮﺕ ﻃﺮﻗﻪ ﻭﺗﻌﺪﺩﺕ ﳐﺎﺭﺟﻪ ﻭﺷﻮﺍﻫﺪﻩ‪:‬‬ ‫ﻓﺄﺧـﺮﺝ ﻣﺎﻟﻚ)‪ (٤‬ﻭﻏﲑﻩ ﻣـﻦ ﻃﺮﻕ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺭﺍﻓﻊ ﻗـﺎﻝ ‪ :‬ﻛﻨﺖ ﺃﻛﺘﺐ‬ ‫)‪ (١‬ﰲ ﺏ‪ :‬ﻣﻌﻞ ﻏﲑ !‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٢٠٧) (٤٣٧/١‬‬ ‫)‪ (٣‬ﻣﻦ ﺱ ‪.

(٢٥٠‬‬ ‫)‪ (٣‬ﻛﺘﺐ ﻧﺎﺳﺦ ﺱ‪ :‬ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺛﻢ ﴐﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺘﺐ‪ :‬ﺩﺍﻭﺩ ‪.‬‬ ‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ)‪ (٣‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ ﺃﳖﲈ ﻗﺮﺁ ﻛﺬﻟﻚ)‪.‬‬ ‫)‪ (٦‬ﰲ ﻡ‪ :‬ﺗﻌﲔ ‪.‫ﻣﺼﺤﻔ ﹰﺎ ﳊﻔﺼﺔ ﺯﻭﺝ ﺍﻟﻨﺒﻲ ﷺ ‪ ،‬ﻓﺄﻣﻠﺖ ﻋﲇ ‪ :‬ﺣﺎﻓﻈﻮﺍ ﻋﲆ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﻮﺳﻄﻰ ﻭﺻﻼﺓ ﺍﻟﻌﴫ ‪.‬‬ ‫)‪ (٤‬ﺍﻧﻈـﺮ ﻋـﻦ ﺍﺑـﻦ ﻋﺒـﺎﺱ )‪ ،(٢١٠) (٣٣٦/١‬ﻭﱂ ﺃﺟﺪﻩ ﰲ ﻛﻼﻣﻪ ﻋـﲆ ﻣﺼﺤﻒ ﺃﰊ ﺑﻦ‬ ‫ﻛﻌﺐ )‪ ،(٢٨٧-٢٨٦/١‬ﻭﻟﻌﻠﻪ ﻳﻘﺼﺪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳋﱪ ﺍﻵﰐ ﻋﻦ ﺣﻔﺼﺔ ‪.‬‬ ‫)‪ (٥‬ﺳﻘﻄﺖ ﻣﻦ ﻝ ‪.(٤‬‬ ‫ﻗﻠـﺖ‪ :‬ﺃﻛﺜﺮ ﻣﺎ ﺛﺒـﺖ ﲠﺬﺍ ﺃﳖﺎ ﻏﲑ ﺍﻟﻌـﴫ‪ ،‬ﻓﻤﻦ ﺃﻳـﻦ)‪ (٥‬ﺗﻌﻴﲔ)‪ (٦‬ﺃﳖﺎ‬ ‫ﻓـﺈﻥ ﹶ‬ ‫ﺍﻟﻈﻬﺮ ؟‬ ‫ﻗﻠﺖ‪ :‬ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﹸ‬ ‫ﺃﺣﺪﳘـﺎ ‪ :‬ﺃﻥ ﻣـﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻓﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘـﺮﺍﺀﺓ ﺃﳖﺎ ﺍﻟﻈﻬﺮ ‪ ،‬ﻛﺄﻧﻪ ﻣﻦ‬ ‫ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺰﻣﺎﻥ‪:‬‬ ‫)‪ (١‬ﰲ ﺱ‪ :‬ﺍﺑـﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﺪ ﻳﺸـﻬﺪ ﻟﻪ ﺃﻥ ﺍﳌﺆﻟﻒ ﻗﺎﻝ ﺑﻌـﺪ ﺫﻟﻚ‪ :‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪،‬‬ ‫ﻓﻠﻮ ﺳﺒﻖ ﻟﻪ ﺫﻛﺮ ﻻﻛﺘﻔﻰ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺃﺧﺮﺝ ‪ .‬‬ ‫‪OM‬‬ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )‪،(٨٠/٣‬‬ ‫ﻭﱂ ﻳﺬﻛﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ‪.‬‬ ‫ﻭﺃﺧـﺮﺝ ﺍﺑـﻦ ﺃﰊ ﺩﺍﻭﺩ)‪ (١‬ﰲ »ﺍﳌﺼﺎﺣـﻒ«)‪ (٢‬ﻋـﻦ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﺭﺍﻓﻊ ﻗﺎﻝ ‪:‬‬ ‫ﻛﺘﺒـﺖ ﻣﺼﺤﻔـ ﹰﺎ ﻷﻡ ﺳـﻠﻤﺔ ﻓﻘﺎﻟﺖ‪ :‬ﺍﻛﺘـﺐ ﺣﺎﻓﻈﻮﺍ ﻋـﲆ ﺍﻟﺼﻠـﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﻮﺳﻄﻰ ﻭﺻﻼﺓ ﺍﻟﻌﴫ ‪.‬‬ ‫)‪ (٣٥٩/١) (٢‬ﺑﺮﻗﻢ )‪.

‫ﻓﺄﺧـﺮﺝ ﺍﺑـﻦ ﺃﰊ ﺩﺍﻭﺩ)‪ (١‬ﻋـﻦ ﺃﰊ ﺭﺍﻓﻊ ﻣﻮﱃ ﺣﻔﺼﺔ ﻗـﺎﻝ ‪ :‬ﻛﺘﺒﺖ ﻣﺼﺤﻔ ﹰﺎ‬ ‫ﳊﻔﺼـﺔ ﻓﻘﺎﻟـﺖ ‪ :‬ﺍﻛﺘـﺐ ﺣﺎﻓﻈﻮﺍ ﻋـﲆ ﺍﻟﺼﻠـﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﻭﺻﻼﺓ‬ ‫ﺍﻟﻌـﴫ ‪ ،‬ﻓﻠﻘﻴـﺖ ﺃﰊ ﺑـﻦ ﻛﻌﺐ ﻓﺄﺧﱪﺗﻪ ﻓﻘـﺎﻝ ‪ :‬ﻫﻮ ﻛﲈ ﻗﺎﻟﺖ ‪ ،‬ﺃﻭ ﻟﻴﺲ ﺃﺷـﻐﻞ‬ ‫ﻣـﺎ ﻧﻜﻮﻥ)‪ (٢‬ﻋﻨﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﰲ ﻋﻤﻠﻨﺎ ﻭﻧﻮﺍﺿﺤﻨﺎ ؟ ﻓﻬﺬﺍ ﻓﻬﻢ ﺩﻗﻴﻖ ﻣﻦ ﺃﰊ ﺑﻦ‬ ‫ﻛﻌﺐ‪ ،‬ﻓﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺃﳖﺎ ﺍﻟﻈﻬﺮ‪ ،‬ﺛﻢ ﻋﻠﻠﻪ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺃﺷﻐﻞ ﺃﻭﻗﺎﲥﻢ‪،‬‬ ‫ﻭﻳﻨﻀﻢ ﺇﻟﻴﻪ ﺃﻧﻪ ﻭﻗﺖ ﺍﻟﻘﺎﺋﻠﺔ ﻭﺷـﺪﺓ ﺍﳊﺮ ﻛﲈ ﺳﻴﺄﰐ‪ ،‬ﻓﻨﺎﺳﺐ ﺍﻹﻳﺼﺎﺀ ﺑﺎﳌﺤﺎﻓﻈﺔ‬ ‫ﻋﻠﻴﻬﺎ ‪.‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻣﺴـﻨﺪ ﺃﲪـﺪ )‪ ،(٢١٥٩٥) (٤٧١/٣٥‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒـﲑ ﻟﻠﺒﺨﺎﺭﻱ )‪،(٤٣٤/٣‬‬ ‫ﻭﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ ،(٤١١) (١١٢/١‬ﻭﺍﻟﺴـﻨﻦ ﺍﻟﻜﱪ￯ ﻟﻠﺒﻴﻬﻘﻲ )‪ .‬ﻭﺯﺍﺩ ﻋـﺰﻭﻩ ﰲ ﺍﻟـﺪﺭ ﺍﳌﻨﺜـﻮﺭ )‪ (٧٣/٣‬ﺇﱃ ﺍﻟﻄﺤـﺎﻭﻱ ﻭﺍﻟﺮﻭﻳـﺎﲏ ﻭﺃﰊ ﻳﻌﲆ‬ ‫ﻭﺍﻟﻄﱪﺍﲏ ‪.(٣‬‬ ‫)‪ (١‬ﰲ ﺍﳌﺼﺎﺣﻒ )‪.‬‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻧﻪ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ ﺃﳖﺎ ﺍﻟﻈﻬﺮ ‪ ،‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﻗﻮ￯ ﻣﺎ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺽ‬ ‫ﺣﺪﻳﺜـﺎﻥ ﻭﰲ ﺃﺣﺪﳘـﺎ ﺫﻛـﺮ ﺍﻟﺴـﺒﺐ ﻛﺎﻥ ﺫﻟﻚ ﻣـﻦ ﻭﺟﻮﻩ ﺍﻟﱰﺟﻴـﺢ ﻓﻴﻘﺪﻡ ﻋﲆ‬ ‫ﺍﻟﻌﺎﺭﻱ ﻣﻨﻪ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ »ﺗﺎﺭﳜﻪ« ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺟﺮﻳﺮ‬ ‫ﰲ »ﲥﺬﻳـﺐ ﺍﻵﺛـﺎﺭ« ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑـﺖ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻛﺎﻥ ﻳﺼﲇ ﺍﻟﻈﻬﺮ‬ ‫ﺑﺎﳍﺎﺟﺮﺓ ﻭﻛﺎﻧﺖ ﺃﺛﻘﻞ ﺍﻟﺼﻼﺓ ﻋﲆ ﺃﺻﺤﺎﺑﻪ)‪.(٤٥٨/١‬ﻭﺇﺳﻨﺎﺩﻩ‬ ‫ﺻﺤﻴـﺢ‪ .‬ﻭﰲ ﻝ‪ ،‬ﻡ‪ :‬ﻳﻜﻮﻥ ‪.(٢٤٧) (٣٥٤/١‬‬ ‫)‪ (٢‬ﰲ ﺏ‪ :‬ﺗﻜﻮﻥ ‪ .‬‬ ‫‪ON‬‬ .

(٤‬‬ ‫ﻭﺃﺧﺮﺝ ﺍﻟﻄﱪﺍﲏ ﰲ »ﺍﻷﻭﺳﻂ« ﺑﺴﻨﺪ)‪ (٥‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺳﺌﻞ‬ ‫ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻓﻘﺎﻝ‪ :‬ﻛﻨﹼﺎ ﻧﺘﺤﺪﺙ ﺃﳖﺎ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﹸﻭ ﱢﺟـﻪ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﷺ ﺇﱃ ﺍﻟﻘﺒﻠﺔ‪ :‬ﺍﻟﻈﻬﺮ )‪. ﴾ %$#‬‬ ‫ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺰﺑﺮﻗﺎﻥ ﺃﻥ ﺭﻫﻄ ﹰﺎ ﻣﻦ)‪ (٢‬ﻗﺮﻳﺶ ﺃﺭﺳﻠﻮﺍ‬ ‫ﺇﱃ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻳﺴـﺄﻟﻮﻧﻪ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﻈﻬﺮ‪) ،‬ﺛﻢ ﺳـﺄﻟﻮﺍ‬ ‫ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﻈﻬﺮ()‪ ،(٣‬ﹼ‬ ‫ﺇﻥ ﺍﻟﻨﺒﻲ ﷺ ﻛﺎﻥ ﻳﺼﲇ ﺍﻟﻈﻬﺮ ﺑﺎﳍﺠﲑ ﻓﻼ‬ ‫ﻳﻜـﻮﻥ ﻭﺭﺍﺀﻩ ﺇﻻ ﺍﻟﺼﻒ ﻭﺍﻟﺼﻔـﺎﻥ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﰲ ﻗﺎﺋﻠﺘﻬـﻢ ﻭﲡﺎﺭﲥﻢ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ‪:‬‬ ‫﴿ ! " ‪ ﴾ % $ #‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﷺ ‪ » :‬ﻟﻴﻨﺘﻬﲔ‬ ‫ﺭﺟﺎﻝ ﺃﻭ ﻷﺣﺮﻗﻦ ﺑﻴﻮﲥﻢ «)‪.‬‬ ‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ،(٢١٧٩٢) (١٢٦/٣٦‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﱪ￯ )‪(٢٢١-٢٢٠/١‬‬ ‫)‪ ،(٣٦٠‬ﻭﻗﺎﻝ ﳏﻘﻘﻮ ﺍﳌﺴﻨﺪ‪ » :‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﻻﻧﻘﻄﺎﻋﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﺑﺮﻗﺎﻥ ﱂ ﻳﺪﺭﻙ ﺍﻟﻘﺼﺔ‬ ‫ﺍﻟﺘﻲ ﺭﻭﺍﻫﺎ «‪.‫ﻭﻟﻔـﻆ ﺃﰊ ﺩﺍﻭﺩ)‪ :(١‬ﻭﱂ ﻳﻜـﻦ ﻳﺼﲇ ﺻﻼﺓ ﺃﺷـﺪ ﻋﲆ ﺃﺻﺤﺎﺑـﻪ ﻣﻨﻬﺎ ﻓﻨﺰﻝ ‪:‬‬ ‫﴿ !"‪.‬‬ ‫)‪ (٦‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ )‪ ،(٢٤٠) (٨٣/١‬ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )‪.(٦‬‬ ‫)‪ (١‬ﻭﻛﺬﻟﻚ ﻟﻔﻆ ﺃﲪﺪ ‪.‬‬ ‫)‪ (٣‬ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ ﻣﻦ ﺱ ‪.‬‬ ‫)‪ (٥‬ﺳﻘﻄﺖ ﻣﻦ ﻡ ‪.(٧٣/٣‬‬ ‫‪OO‬‬ .‬‬ ‫)‪ (٢‬ﻫﻨﺎ ﺗﻨﻘﻄﻊ ﺍﻟﻨﺴﺨﺔ ﺏ ‪.

‬‬ ‫‪OP‬‬ .‬‬ ‫)‪ (٢‬ﰲ ﻡ‪ :‬ﺳﻌﻴﺪ !‬ ‫)‪ (٣‬ﰲ ﻡ‪ :‬ﺳﻠﲈﻥ ‪.‬‬ ‫ﻓﻬﺬﺍ ﻣﺎ ﺣﺮﺭﺗﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﱂ ﹸﺃﺳﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﻭﷲ ﺍﳊﻤـــﺪ‪.‬‬ ‫)‪ (٤‬ﰲ ﻝ‪ ،‬ﺱ‪ :‬ﻣﺴﻠﻪ !‬ ‫)‪ (٥‬ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ ﺳﻘﻂ ﻣﻦ ﻝ ‪.‬‬ ‫ﻭﺍﻋﻠـﻢ ﺃﻧـﻪ ﻻ ﻳﻤﻨﻌﻨﻲ ﻣـﻦ ﻫـﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻋﺼﺒـﺔ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﻋـﻮﺍﻡ ﺍﳋﻠﻖ‬ ‫ﻛﻞ ﹴ‬ ‫ﺍﻟﺬﻳـﻦ ﱂ ﻳﺆﺗـﻮﺍ ﲢﻘﻴﻘ ﹰﺎ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﻣﻜﻨﺔ)‪ (٤‬ﻣﻦ ﺍﻟﻨﻈـﺮ‪ ،‬ﻓﱰﺍﻫﻢ ﰲ ﹼ‬ ‫ﻭﺍﺩ ﻣﻦ‬ ‫ﹴ‬ ‫ﹼ‬ ‫ﺻﻮﺕ ﻣﻬﻤﻞ ﻳﻨﻌﻘـﻮﻥ‪) ،‬ﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﲢﻘﻴﻖ‪ ،‬ﻭﻻ‬ ‫ﻭﺑﻜﻞ‬ ‫ﺍﳉﻬـﺎﻻﺕ ﳞﻴﻤﻮﻥ‪،‬‬ ‫ﻳﺼﻐـﻮﻥ ﺇﱃ ﺗﺪﻗﻴﻖ()‪ ،(٥‬ﻳﻌﺪﻭﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻦ ﺍﳌﺠﺎﺯﻓﺔ ﻭﺍﻟﺘﺨﺒﻴﻂ‪ ،‬ﻭﺍﷲ‬ ‫)‪ (١‬ﺳﻘﻄﺖ ﻣﻦ ﻡ ‪.‬‬ ‫ﺣﺪﺛﻨﺎ ﺯﻛﺮﻳﺎ ﺑـﻦ ﳛﻴﻰ ﺑﻦ ﺃﰊ ﺯﺍﺋﺪﺓ‪،‬‬ ‫ﻭﻗـﺎﻝ ﺍﺑﻦ ﺟﺮﻳـﺮ ﰲ »ﲥﺬﻳﺐ ﺍﻵﺛﺎﺭ«‪ :‬ﹼ‬ ‫ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ )‪ ،(٢‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻴﲈﻥ )‪ ،(٣‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﹼ‬ ‫ﹼ‬ ‫ﹴ‬ ‫ﺣﺪﻳﺚ ﺭﻓﻌﻪ ﻗﺎﻝ‪ » :‬ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ‪:‬‬ ‫ﺍﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﰲ‬ ‫ﺻﻼﺓ ﺍﻟﻈﻬﺮ «‪.‫ﻓﻘﻮﻟﻪ‪ :‬ﻛﻨﹼﺎ ﻧﺘﺤﺪﺙ ﺇﻥ ﱂ ﻳﻜﻦ ﺣﻜﻤﻪ ﺍﻟﺮﻓﻊ ﻓﻬﻮ ﻧﻘﻞ ﻋﻦ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ‬ ‫ﻛﺜـﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﻓﻴﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﻓﻀﻠﻬﺎ ﺑﻜﻮﳖﺎ ﺃﻭﻝ ﻣﺎ ﺻﻠﻴـﺖ ﺇﱃ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻳﻨﻀﻢ‬ ‫ﺇﱃ ﻫﺬﺍ ﺃﳖﺎ ﺃﻭﻝ ﺻﻼﺓ ﺻﻼﻫﺎ ﺟﱪﻳﻞ ﺑﺎﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺃﻭﻝ ﺻﻼﺓ ﻇﻬﺮﺕ‪ ،‬ﻭﻳﺬﻛﺮ‬ ‫ﺫﻟﻚ)‪ (١‬ﻣﻦ ﻭﺟﻮﻩ ﺣﻜﻤﺔ ﺍﺑﺘﺪﺍﺀ ﺟﱪﻳﻞ ﲠﺎ ﺩﻭﻥ ﺍﻟﺼﺒﺢ ‪.

‬‬ ‫)‪ (٢‬ﰲ ﻝ‪ :‬ﻇﺎﻫﺮﻩ ﻳﻘﻮﻱ‪ .‬ﺍﻧﺘﻬﻰ‪.‫ﻛﻞ ﹴ‬ ‫ﻋﲆ ﱢ‬ ‫ﳾﺀ ﺷﻬﻴﺪ‪ ،‬ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﳏﻴﻂ‪ ،‬ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﹶﻣ ﹾﻦ ﻗﺎﻝ)‪:(١‬‬ ‫ﺍﺩﺃﺏ ﻋﲆ ﲨﻊ ﺍﻟﻔﻀﺎﺋﻞ ﺟﺎﻫﺪ ﹰﺍ‬ ‫ﹾ‬ ‫ﻭﺍﳉﺴــﺪ‬ ‫ﺗﻌﺐ ﺍﻟﻘﺮﳛﺔ‬ ‫ﹾ‬ ‫ﻭﺃﺩ ﹾﻡ ﳍﺎ ﹶ‬ ‫ﻭﺍﻗﺼـﺪ ﲠﺎ ﻭﺟ ﹶﻪ ﺍﻹﻟﻪ ﻭﻧ ﹾﻔ ﹶﻊ ﹶﻣ ﹾﻦ‬ ‫ﻭﺍﺟﺘﻬــﺪ‬ ‫ﺟـﺪ ﻓﻴﻬـﺎ‬ ‫ﹾ‬ ‫ﺑﻠﻐﺘـﻪ ﳑﻦ ﱠ‬ ‫ﹺ‬ ‫ﳘ ﹰ‬ ‫ﺍﳊﺴـﺪ‬ ‫ﻳﻨﻘﻄﻊ‬ ‫ﺍﳌﻮﺕ‬ ‫ﻼ ﻓﺒﻌﺪ‬ ‫ﹾ‬ ‫ﹸ‬ ‫ﹶﹶ‬ ‫ﻭﺍﺗﺮﻙ ﻛﻼ ﹶﻡ ﺍﳊﺎﺳـﺪﻳﻦ ﻭﺑﻐﻴﻬﻢ‬ ‫ﺍﻟﺪﻳـﻦ ﺍﻟﻌﺮﺍﻗـﻲ ﰲ »ﴍﺡ ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ«‪ » :‬ﺍﺳـﺘﺪﻝ‬ ‫ﻭﻗـﺎﻝ ﺍﻟﺸـﻴﺦ ﻭﱄ ﱢ‬ ‫ﺯﻳـﺪ ﺑﻦ ﺛﺎﺑﺖ ﻋﲆ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﻫﻲ ﺍﻟﻈﻬﺮ ﺑﺄﳖﺎ ﻛﺎﻧﺖ ﺃﺷـﻖ ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﻋـﲆ ﺍﻟﺼﺤﺎﺑـﺔ ﺑﺴـﺒﺐ ﻛﻮﳖﺎ ﰲ ﺷـﺪﺓ ﺍﳊﺮ‪ ،‬ﻓﺄﻧـﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳـﺔ ﳛﻀﻬﻢ ﻋﲆ‬ ‫ﺍﳌﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺆﻛﺪ ﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ ﺑﺴـﺒﺐ ﻣﻴﻠﻬﻢ ﺇﱃ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ ﻟﺸـﺪﲥﺎ‬ ‫ﻋﻠﻴﻬـﻢ‪ ،‬ﻭﱂ ﳛﺼـﻞ ﳍﻢ ﻣﻦ ﺍﳌﺸـﻘﺔ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻣﺜـﻞ ﻣﺎ ﺣﺼﻞ ﳍﻢ‬ ‫ﹲ‬ ‫ﺍﺳﺘﺪﻻﻝ ﻇﺎﻫﺮ ﻳﻘﻮ￯)‪ (٢‬ﻗﺒﻮﻟﻪ‪ ،‬ﻟﺼﺪﻭﺭﻩ ﻣﻦ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺬﻱ‬ ‫ﻣﻦ ﺍﳌﺸـﻘﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺷﺎﻫﺪ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻨﺰﻳﻞ «‪ .‬‬ ‫***‬ ‫)‪ (١‬ﻫـﻮ ﺍﻹﻣـﺎﻡ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴـﺪ )ﺕ‪ ٧٠١ :‬ﻫـ(‪ .‬‬ ‫‪OQ‬‬ ..‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸـﺎﻓﻌﻴﺔ ﺍﻟﻜﱪ￯‬ ‫)‪ ،(٢٢٧/٩‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺁﺧﺮ ﻛﺘﺎﺑﻪ ﺍﻹﺗﻘﺎﻥ )‪ (٢٤٥٦/٦‬ﻭﱂ ﻳﻌﲔ ﺍﻟﻘﺎﺋﻞ‬ ‫ﺃﻳﻀ ﹰﺎ ‪.‬ﻭﺣﺴـﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‬ ‫ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﲇ ﺍﻟﻌﻈﻴﻢ ‪..‬‬ ‫ﹼ‬ ‫ﻭﺻﲆ ﺍﷲ ﻋﲆ ﻣﻦ ﻻ ﻧﺒﻲ ﺑﻌﺪﻩ ﳏﻤﺪ‪ ،‬ﻭﺁﻟﻪ‬ ‫ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪،‬‬ ‫ﻭﺻﺤﺒﻪ ﻭﺳـ ﱠﻠﻢ ﺗﺴـﻠﻴ ﹰﲈ ﻛﺜﲑ ﹰﺍ ‪ .‬ﻭﰲ ﺱ‪ :‬ﻳﻘﻮﻱ ‪.

‬‬ ‫‪OR‬‬ .‬‬ ‫ ﺗﺎﺭﻳـﺦ ﺍﻹﺳـﻼﻡ ﻟﻠﺬﻫﺒﻲ )ﺕ‪ ٧٤٨ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺑﺸـﺎﺭ ﻋـﻮﺍﺩ ﻣﻌﺮﻭﻑ‪ ،‬ﺩﺍﺭ‬‫ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ١٤٢٤) ١‬ﻫـ‪٢٠٠٣-‬ﻡ(‪.‬‬ ‫ ﺍﻟﺒﺪﺍﻳـﺔ ﻭﺍﻟﻨﻬﺎﻳـﺔ ﻻﺑﻦ ﻛﺜـﲑ )ﺕ‪ ٧٧٤ :‬ﻫـ(‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌـﺎﺭﻑ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪٧‬‬‫)‪ ١٤٠٨‬ﻫـ‪١٩٨٨-‬ﻡ(‪.‬‬ ‫ ﺃﻋﻴﺎﻥ ﺍﻟﻌﴫ ﻭﺃﻋﻮﺍﻥ ﺍﻟﻨﴫ ﻟﻠﺼﻔﺪﻱ )ﺕ‪ ٧٦٤ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳎﻤﻮﻋﺔ‪ ،‬ﺩﺍﺭ‬‫ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٨) ١‬ﻫـ‪١٩٩٨-‬ﻡ(‪.‫\∏‪ÑÄ]ë‬‬ ‫ ﺍﻹﺗﻘـﺎﻥ ﰲ ﻋﻠـﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴـﻴﻮﻃﻲ )ﺕ‪ ٩١١ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺮﻛﺰ ﺍﻟﺪﺭﺍﺳـﺎﺕ‬‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻁ )‪ ١٤٢٦‬ﻫـ(‪.‬‬ ‫ ﺇﻛـﲈﻝ ﺍﳌﻌﻠـﻢ ﻟﻌﻴـﺎﺽ )ﺕ‪ ٥٤٤ :‬ﻫـ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﳛﻴﻰ ﺇﺳـﲈﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪،‬‬‫ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻁ‪١٤١٩) ١‬ﻫـ‪١٩٩٨-‬ﻡ(‪.‬‬ ‫ ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﷲ ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﻴﺰﺍﺑﺚ ﻣﺎﺭﻱ ﺳﺎﺭﺗﲔ‪ ،‬ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ‬‫ﻛﺎﻣﱪﺩﺝ )‪١٩٧٢‬ﻡ(‪.‬‬ ‫‪ -‬ﲠﺠـﺔ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﱰﲨﺔ ﺣﺎﻓـﻆ ﺍﻟﻌﴫ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﺍﻟﺴـﻴﻮﻃﻲ( ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ‬ ‫ﺍﻟﺸـﺎﺫﱄ )ﻛﺎﻥ ﺣﻴ ﹰﺎ ﺳﻨﺔ ‪ ٩٤٦‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻹﻟﻪ ﻧﺒﻬﺎﻥ‪ ،‬ﻣﻄﺒﻮﻋﺎﺕ ﳎﻤﻊ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٩) ١‬ﻫـ‪١٩٩٨-‬ﻡ(‪.‬‬ ‫ ﺃﺣـﻜﺎﻡ ﺍﻟﻘـﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )ﺕ‪ ٥٤٣ :‬ﻫـ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪،‬‬‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ )‪١٤١٦‬ﻫـ‪١٩٩٦-‬ﻡ(‪.‬‬ ‫ ﺍﻟﺘﺎﺭﻳـﺦ ﺍﻟﻜﺒـﲑ ﻟﻠﺒﺨـﺎﺭﻱ )ﺕ‪ ٢٥٦ :‬ﻫــ(‪ ،‬ﺗﺼﻮﻳـﺮ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻋـﻦ ﺍﻟﻄﺒﻌﺔ‬‫ﺍﳍﻨﺪﻳﺔ ‪.‬‬ ‫‪ -‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )ﺕ‪ ٢٠٤ :‬ﻫـ(‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ‪.

‬‬ ‫ ﺗﻔﺴـﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ )ﺕ‪ ٣٢٧ :‬ﻫـ(‪،‬ﲢﻘﻴﻖ‪ :‬ﺃﺳﻌﺪ ﳏﻤﺪ ﺍﻟﻄﻴﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ‬‫ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ‪ ،‬ﻁ‪١٤١٧) ١‬ﻫـ‪١٩٩٧-‬ﻡ(‪.‬‬ ‫ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )ﺕ‪ ٣١٠ :‬ﻫـ(‪ ،‬ﻃﺒﻌﺔ ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪.‬‬‫ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﺒﻲ )ﺕ‪ ٦٧١ :‬ﻫـ(‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﳌﴫﻳﺔ ﺍﻷﻭﱃ‪.‬‬ ‫ ﺍﻟﺘﻌﻠﻴﻘﺔ ﻟﻠﺤﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻱ )ﺕ‪ ٤٦٢ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﲇ ﳏﻤﺪ ﻋﻮﺽ‪،‬‬‫ﻭﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ )ﺩ‪ .‬‬ ‫ ﺣﺴﻦ ﺍﳌﺤﺎﴐﺓ ﰲ ﺗﺎﺭﻳﺦ ﻣﴫ ﻭﺍﻟﻘﺎﻫﺮﺓ ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )‪١٤١٨‬ﻫـ‪١٩٩٨-‬ﻡ(‪.‬‬‫ ﺗﻔﺴـﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻﺑﻦ ﻛﺜﲑ )ﺕ‪ ٧٧٤ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﻮﺩ ﺣﺴـﻦ‪ ،‬ﺩﺍﺭ‬‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ )‪١٤١٤‬ﻫـ ‪١٩٩٤ -‬ﻡ(‪.‬‬ ‫‪OS‬‬ .‬‬‫ ﺍﳉﺎﻣـﻊ ﺍﻟﻜﺒـﲑ ﻟﻠﱰﻣﺬﻱ )ﺕ‪ ٢٧٩ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺑﺸـﺎﺭ ﻋـﻮﺍﺩ ﻣﻌﺮﻭﻑ‪ ،‬ﺩﺍﺭ‬‫ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٩٦) ١‬ﻡ(‪.‬‬ ‫ ﺗﻔﺴـﲑ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﳌﻨﺬﺭ )ﺕ‪ ٣١٨ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺳـﻌﺪ ﺍﻟﺴـﻌﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﺂﺛﺮ‪،‬‬‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻁ‪١٤٢٣) ١‬ﻫـ‪ ٢٠٠٢-‬ﻡ(‪.‬‬ ‫ ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺕ‪ ٤٦٣ :‬ﻫـ(‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﳌﻐﺮﺑﻴﺔ ‪.‬ﺕ(‪.‫ ﺗﺮﲨﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴـﻴﻮﻃﻲ ﻟﻠﺪﺍﻭﺩﻱ )ﺕ‪ ٩٤٥ :‬ﻫـ(‪ ،‬ﻧﺴـﺨﺔ ﳐﻄﻮﻃﺔ ﻣﺼﻮﺭﺓ‬‫ﻋﻦ ﻧﺴﺨﺔ ﺑﺮﻟﲔ ‪.‬‬ ‫ ﺗﻔﺴـﲑ ﺍﻟﺒﻐـﻮﻱ )ﺕ‪ ٥١٦ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪ ﺍﳌﻨﻌـﻢ ﺍﻟﻨﻤﺮ ﻭﺯﻣﻴﻠﻴﻪ‪ ،‬ﺩﺍﺭ‬‫ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ )‪ ١٤٠٩‬ﻫـ(‪.

‬‬ ‫ ﺩﻟﻴـﻞ ﳐﻄﻮﻃـﺎﺕ ﺍﻟﺴـﻴﻮﻃﻲ ﻭﺃﻣﺎﻛـﻦ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﺇﻋـﺪﺍﺩ‪ :‬ﳏﻤﺪ ﺑـﻦ ﺇﺑﺮﺍﻫﻴﻢ‬‫ﺍﻟﺸـﻴﺒﺎﲏ‪ ،‬ﻭﺃﲪﺪ ﺳـﻌﻴﺪ ﺍﳋﺎﺯﻧﺪﺍﺭ‪ ،‬ﻣﻨﺸـﻮﺭﺍﺕ ﻣﺮﻛﺰ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﺍﻟﱰﺍﺙ‬ ‫ﻭﺍﻟﻮﺛﺎﺋﻖ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻁ‪ ١٤١٦) ٢‬ﻫـ ‪١٩٩٥ -‬ﻡ(‪.‬‬ ‫ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴـﲑ ﺑﺎﳌﺄﺛﻮﺭ )ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺣﺬﻑ ﺍﻟﺒﺎﺀ( ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ‪:‬‬‫ﻋﺒـﺪ ﺍﷲ ﺍﻟﱰﻛـﻲ ﺑﺎﻟﺘﻌـﺎﻭﻥ ﻣﻊ ﻣﺮﻛـﺰ ﻫﺠﺮ ﻟﻠﺒﺤـﻮﺙ ﻭﺍﻟﺪﺭﺍﺳـﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤٢٤) ١‬ﻫـ ‪٢٠٠٣ -‬ﻡ(‪.‬‬ ‫ ﺳـﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒـﻼﺀ ﻟﻠﺬﻫﺒﻲ )ﺕ‪ ٧٤٨ :‬ﻫـ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺤﻘﻘﲔ‪،‬‬‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤١٣) ١‬ﻫـ‪١٩٩٣-‬ﻡ(‪.‬‬ ‫ ﺻﺤﻴـﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ﺑﱰﺗﻴـﺐ ﺍﺑـﻦ ﺑﻠﺒـﺎﻥ )ﺕ‪ ٧٣٩ :‬ﻫــ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﺷـﻌﻴﺐ‬‫ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ١٤١٤) ٢‬ﻫـ ‪١٩٩٣ -‬ﻡ(‪.‬‬ ‫ ﺍﻟﺴـﻨﻦ ﺍﻟﻜﱪ￯ ﻟﻠﻨﺴـﺎﺋﻲ )ﺕ‪ ٣٠٣ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺴـﻦ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺷـﻠﺒﻲ‪،‬‬‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٢١) ١‬ﻫـ‪٢٠٠١-‬ﻡ(‪.‫ ﺍﳋﺼﺎﺋﺺ ﻻﺑﻦ ﺟﻨﻲ )ﺕ‪ ٣٩٢ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﲇ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺗﺼﻮﻳﺮ ﺩﺍﺭ‬‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪OT‬‬ .‬‬ ‫ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )ﺕ‪ ٢٧٥ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺍﳌﻜﺘﺒﺔ‬‫ﺍﻟﻌﴫﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫ ﺍﻟﺴـﻨﻦ ﺍﻟﻜـﱪ￯ ﻟﻠﺒﻴﻬﻘـﻲ )ﺕ‪ ٤٥٨ :‬ﻫــ(‪ ،‬ﺗﺼﻮﻳـﺮ ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ‪ ،‬ﺑـﲑﻭﺕ‬‫)‪١٤١٣‬ﻫـ‪١٩٩٢-‬ﻡ( ﻋﻦ ﺍﻟﻄﺒﻌﺔ ﺍﳍﻨﺪﻳﺔ‪.‬‬ ‫ ﴍﺡ ﺻﺤﻴـﺢ ﻣﺴـﻠﻢ ﺑـﻦ ﺍﳊﺠـﺎﺝ‪ ،‬ﺍﳌﺴـﻤﻰ ﺍﳌﻨﻬـﺎﺝ ﻟﻠﻨـﻮﻭﻱ )ﺕ‪٦٧٦ :‬‬‫ﻫــ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﺧﻠﻴﻞ ﻣﺄﻣﻮﻥ ﺷـﻴﺤﺎ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪١٤١٥) ٢‬ﻫـ‪-‬‬ ‫‪١٩٩٥‬ﻡ(‪..

‬‬ ‫ ﻛﺸـﻒ ﺍﻟﻈﻨـﻮﻥ ﻟﻠﺤـﺎﺝ ﺧﻠﻴﻔﺔ )ﺕ‪ ١٠٦٧ :‬ﻫــ(‪ ،‬ﺗﺼﻮﻳﺮ ﻣﺆﺳﺴـﺔ ﺍﻟﺘﺎﺭﻳﺦ‬‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪PK‬‬ .‬‬ ‫ ﻛﺸـﻒ ﺍﳌﻐﻄﻰ ﰲ ﺗﺒﻴﲔ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻟﻠﺪﻣﻴﺎﻃﻲ )ﺕ‪ ٧٠٥ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪:‬‬‫ﳎﺪﻱ ﻓﺘﺤﻲ ﺍﻟﺴﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻃﻨﻄﺎ‪ ،‬ﻁ‪ ١٤١٠) ١‬ﻫـ‪١٩٨٩-‬ﻡ(‪.‬‬ ‫‪ -‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﴩﺡ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )ﺕ‪ ٨٥٢ :‬ﻫـ(‪ ،‬ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ ﺻﺤﻴﺢ ﻣﺴـﻠﻢ ﺑـﻦ ﺍﳊﺠﺎﺝ )ﺕ‪ ٢٦١ :‬ﻫــ(‪ ،‬ﻃﺒﻌﺔ ﳏﻤﺪ ﻓـﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪،‬‬‫ﺗﺼﻮﻳﺮ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣) ،‬ﻫـ‪١٩٩٢-‬ﻡ(‪.‫ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ ٢٥٦ :‬ﻫـ(‪ ،‬ﻃﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻐﺎ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ‪،‬‬‫ﻁ ‪١٤١٤) ٥‬ﻫـ‪١٩٩٣-‬ﻡ(‪.‬‬ ‫‪ -‬ﺍﻟﻔﻬـﺮﺱ ﺍﻟﺸـﺎﻣﻞ ﻟﻠﱰﺍﺙ ﺍﻟﻌـﺮﰊ ﺍﻹﺳـﻼﻣﻲ ﺍﳌﺨﻄﻮﻁ )ﺍﻟﻔﻘـﻪ ﻭﺃﺻﻮﻟﻪ(‪،‬‬ ‫ﺍﳌﺠﻤﻊ ﺍﳌﻠﻜﻲ ﻟﺒﺤﻮﺙ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﻋﲈﻥ )‪١٤٢٠‬ﻫـ‪١٩٩٩-‬ﻡ ﻓﲈ‬ ‫ﺑﻌــﺪ(‪.‬‬ ‫ ﺍﻟﻔﻬﺮﺱ ﺍﻟﺸـﺎﻣﻞ ﻟﻠﱰﺍﺙ ﺍﻟﻌﺮﰊ ﺍﻹﺳـﻼﻣﻲ ﺍﳌﺨﻄﻮﻁ )ﺍﻟﺘﻔﺴـﲑ ﻭﻋﻠﻮﻣﻪ(‪،‬‬‫ﺍﳌﺠﻤﻊ ﺍﳌﻠﻜﻲ ﻟﺒﺤﻮﺙ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﲈﻥ )‪١٩٨٩‬ﻡ(‪.‬‬ ‫‪ -‬ﺍﻟﻠﻔـﻆ ﺍﳌﻮﻃـﺎ ﰲ ﺑﻴﺎﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳـﻄﻰ ﳌﺮﻋـﻲ ﺑﻦ ﻳﻮﺳـﻒ ﺍﳊﻨﺒﲇ ﺍﳌﻘﺪﳼ‬ ‫)ﺕ‪ ١٠٣٣ :‬ﻫــ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻣﱪﻭﻙ ﺍﻷﲪﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺮﻳﺪﺓ‬ ‫ﻭﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻁ‪١٤١٢) ١‬ﻫـ‪١٩٩١-‬ﻡ(‪.‬‬ ‫ ﺍﻟﺼﺪﺍﻗـﺔ ﻭﺍﻟﺼﺪﻳـﻖ ﻷﰊ ﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴـﺪﻱ )ﺕ‪ ٤١٤ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ‬‫ﺍﻟﻜﻴﻼﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٦)٢‬ﻫـ ‪١٩٩٦ -‬ﻡ(‪.‬‬ ‫ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪ￯ ﻟﻠﺴﺒﻜﻲ )ﺕ‪ ٧٧١ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﳊﻠﻮ ﻭﺍﻟﻄﻨﺎﺣﻲ‪،‬‬‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.

‬‬ ‫ ﺍﳌﻌﺠـﻢ ﺍﻷﻭﺳـﻂ ﻟﻠﻄـﱪﺍﲏ )ﺕ‪ ٣٦٠ :‬ﻫــ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﺎﺭﻕ ﺑـﻦ ﻋﻮﺽ ﺍﷲ‪،‬‬‫ﻭﻋﺒﺪ ﺍﳌﺤﺴﻦ ﺍﳊﺴﻴﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﳊﺮﻣﲔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )‪١٤١٥‬ﻫـ(‪.‬‬ ‫ ﻣﻌﺮﻓـﺔ ﺍﻟﺴـﻨﻦ ﻭﺍﻵﺛـﺎﺭ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺳـﻴﺪ ﻛﴪﻭﻱ ﺣﺴـﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ١٤١٢) ١‬ﻫـ ‪١٩٩١ -‬ﻡ(‪.‫ ﳎﻠـﺔ ﺍﻷﻣـﺔ ﺍﻟﻘﻄﺮﻳـﺔ‪ ،‬ﺍﻟﻌـﺪﺩ )‪ ،(٢١‬ﺍﻟﺴـﻨﺔ )‪ ،(٢‬ﺭﻣﻀـﺎﻥ )‪ ١٤٠٢‬ﻫــ‪-‬‬‫‪١٩٨٢‬ﻡ(‪.‬‬ ‫ ﺍﳌﺼﺎﺣﻒ ﻻﺑﻦ ﺃﰊ ﺩﺍﻭﺩ )ﺕ‪ ٣١٦ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﺐ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺴـﺒﺤﺎﻥ‬‫ﻭﺍﻋﻆ‪ ،‬ﺇﺻﺪﺍﺭ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻘﻄﺮﻳﺔ‪ ،‬ﻁ‪١٤١٥) ١‬ﻫـ‪١٩٩٥-‬ﻡ(‪.‬‬ ‫‪ -‬ﺍﳌﻌﺠـﻢ ﺍﳌﺨﺘﺺ ﻟﻠﺰﺑﻴﺪﻱ )ﺕ‪ ١٢٠٥ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻧﻈﺎﻡ ﻳﻌﻘﻮﰊ ﻭﳏﻤﺪ ﺑﻦ‬ ‫ﻧـﺎﴏ ﺍﻟﻌﺠﻤـﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸـﺎﺋﺮ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪١٤٢٧) ١‬ﻫــ‪-‬‬ ‫‪٢٠٠٦‬ﻡ(‪.‬‬ ‫ ﺍﳌﻌﺠـﻢ ﺍﻟﻜﺒـﲑ ﻟﻠﻄﱪﺍﲏ )ﺕ‪ ٣٦٠ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﲪﺪﻱ ﺍﻟﺴـﻠﻔﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬‫ﺍﻟﱰﺍﺙ ﺍﻟﻌﺮﰊ )‪١٤٠٦‬ﻫـ ‪١٩٨٦ -‬ﻡ(‪. ١‬‬ ‫ ﻣﺴـﻨﺪ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﺑـﻦ ﺣﻨﺒـﻞ )ﺕ‪ ٢٤١ :‬ﻫـ(‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﳎﻤﻮﻋﺔ‪ ،‬ﻣﺆﺳﺴـﺔ‬‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪ -‬ﺍﳌﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ ﻻﺑﻦ ﻋﻄﻴﺔ )ﺕ‪ ٥٤١ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳎﻤﻮﻋﺔ‪ ،‬ﺍﻟﺪﻭﺣﺔ‪ ،‬ﻁ‪.‬‬ ‫‪PL‬‬ .‬‬ ‫‪ -‬ﺍﳌﺠﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ ‪.‬‬ ‫ ﺍﳌﺤـﺎﴐﺍﺕ ﻭﺍﳌﺤﺎﻭﺭﺍﺕ ﻟﻠﺴـﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﳛﻴﻰ ﺍﳉﺒـﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‬‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ١٤٢٤) ١‬ﻫـ ‪٢٠٠٣ -‬ﻡ(‪.‬‬ ‫ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )ﺕ‪ ٨٠٧ :‬ﻫـ(‪ ،‬ﺗﺼﻮﻳﺮ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬‫ﻁ‪١٤٠٢) ٣‬ﻫـ ‪١٩٨٢ -‬ﻡ(‪.

‬‬ ‫ ﳘﻊ ﺍﳍﻮﺍﻣﻊ ﻟﻠﺴـﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺎﻝ ﺳـﺎﱂ ﻣﻜﺮﻡ‪ ،‬ﻣﺆﺳﺴـﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬‫ﺑﲑﻭﺕ )‪١٤١٣‬ﻫـ ‪١٩٩٤ -‬ﻡ(‪.‬‬ ‫ ﺍﳌﻮﻃﺄ ﳌﺎﻟﻚ ﺑﻦ ﺃﻧﺲ )ﺕ‪ ١٧٩ :‬ﻫـ(‪ ،‬ﺭﻭﺍﻳﺔ ﳛﻴﻰ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﺇﻋﺪﺍﺩ‪ :‬ﺃﲪﺪ ﺭﺍﺗﺐ‬‫ﻋﺮﻣﻮﺵ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﻁ ‪١٤١٠) ١١‬ﻫـ‪١٩٩٠-‬ﻡ(‪.‬‬ ‫ ﻧﻮﺍﻫـﺪ ﺍﻷﺑـﻜﺎﺭ ﻭﺷـﻮﺍﻫﺪ ﺍﻷﻓﻜﺎﺭ ﻟﻠﺴـﻴﻮﻃﻲ )ﳐﻄﻮﻁ(‪ ،‬ﻣﺼـﻮﺭ ﻣﻦ ﻣﻜﺘﺒﺔ‬‫ﺣﺴﻦ ﺑﺎﺷﺎ‪ ،‬ﺿﻤﻦ ﻣﻜﺘﺒﺔ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﳌﻮﺻﻞ‪.‬‬ ‫ ﳖﺎﻳﺔ ﺍﳌﻄﻠﺐ ﰲ ﺩﺭﺍﻳﺔ ﺍﳌﺬﻫﺐ ﻟﻠﺠﻮﻳﻨﻲ )ﺕ‪ ٤٧٨ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ‬‫ﺍﻟﺪﻳﺐ‪ ،‬ﺩﺍﺭ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺟﺪﺓ‪ ،‬ﻁ‪ ١٤٢٨) ١‬ﻫـ‪٢٠٠٧ -‬ﻡ(‪.‬‬ ‫ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻮﺍﺣﺪﻱ )ﺕ‪ ٤٦٨ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ﻭﺁﺧﺮﻳﻦ‪،‬‬‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤١٥) ١‬ﻫـ ‪١٩٩٤ -‬ﻡ(‪.‬‬ ‫ ﺍﳌﻨﻬـﻞ ﺍﻟﺼـﺎﰲ ﻻﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ )ﺕ‪ ٨٧٤ :‬ﻫــ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﳏﻤﺪ ﺃﻣﲔ‪،‬‬‫ﺍﳍﻴﺌﺔ ﺍﳌﴫﻳﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )‪١٩٩٣‬ﻡ(‪.‬‬ ‫***‬ ‫‪PM‬‬ .‬‬ ‫ ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ ﻟﻠﺒﻐﺪﺍﺩﻱ )ﺕ‪١٣٣٩ :‬ﻫـ(‪ ،‬ﺗﺼﻮﻳﺮ ﻣﺆﺳﺴـﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﰊ‪،‬‬‫ﺑﲑﻭﺕ‪.‬‬ ‫ ﻣﻜﺘﺒﺔ ﺍﳉﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻷﲪﺪ ﺍﻟﴩﻗﺎﻭﻱ ﺇﻗﺒﺎﻝ)ﺕ‪١٤٢٣ :‬ﻫـ(‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‪،‬‬‫ﺍﻟﺮﺑﺎﻁ )‪ ١٣٩٧‬ﻫـ‪١٩٧٧-‬ﻡ(‪.‫ ﺍﳌﻌﻠﻢ ﻟﻠﲈﺯﺭﻱ )ﺕ‪ ٥٣٦ :‬ﻫـ(‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺍﻟﺸـﺎﺫﱄ ﺍﻟﻨﻴﻔﺮ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ‬‫ﻟﻠﻨﴩ‪ ،‬ﺗﻮﻧﺲ )‪١٩٨٨‬ﻡ(‪.