


٢
‫ ﺗﻤﺒﺮ ﻋﺒﺎس ﺑﺸﺮ‬، ١ ‫ﻣﻨﺘﻘﻰ ﯾﺤﻲ اﻷﻣﯿﻦ‬
 
‫ ﺜﻡ ﺼﻔﺘﻬﺎ ﺤﻴﺙ ﺒﻴﻨﺕ ﺃﻥ ﺍﻷﻓﻀـل ﺃﻥ ﻴﺠﻠـﺱ ﺍﻹﻨﺴـﺎﻥ‬،‫ﺘﻨﺎﻭﻟﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻌﻨﻰ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻟﻐﺔ ﻭﺍﺼﻁﻼﺤﺎ‬
‫ ﻴﻘﻭﻡ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﺒﺩﻭﻥ ﺘﻜﺒﻴـﺭ‬:‫ﺍﻷﻭل‬:‫ ﻜﻤﺎ ﺒﻴﻨﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻭﺠﻪ ﺍﻟﺘﻜﺒﻴﺭﺍﺕ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻭﺃﻨﻬﺎ ﺜﻼﺜﺔ ﺃﻭﺠﻪ‬،‫ﻤﻔﺘﺭﺸﺎ‬
‫ ﻴﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﻤﻜﺒﺭﺍ ﻭﻴﻤـﺩﻩ ﺇﻟـﻰ ﺃﻥ‬:‫ ﺍﻟﺜﺎﻨﻲ‬،‫ ﺜﻡ ﻴﺭﻓﻊ ﻤﻜﺒﺭﺍ ﻭﻴﻤﺩﻩ ﺇﻟﻰ ﺃﻥ ﻴﺴﺘﻭﻱ ﻗﺎﺌﻤﺎ‬، ‫ﻭﻴﺠﻠﺱ ﻭﻴﺨﻔﻑ ﺍﻟﺠﻠﺴﺔ‬
‫ ﺃﻨﻪ ﻴﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﻤﻜﺒﺭﺍ ﻭﺇﺫﺍ ﺠﻠﺱ ﻗﻁﻌﻪ ﻭﻗﺎﻡ ﺒﻼ‬:‫ ﺍﻟﺜﺎﻟﺙ‬،‫ﻴﺴﺘﻭﻱ ﻗﺎﺌﻤﺎ ﻭﻓﻲ ﺃﺜﻨﺎﺀ ﻫﺫﺍ ﺍﻟﺘﻜﺒﻴﺭ ﻴﺠﻠﺱ ﻭﻴﺨﻔﻑ ﺍﻟﺠﻠﺴﺔ‬
‫ ﻋـﺩﻡ‬:‫ ﺍﻟﺜـﺎﻨﻲ‬،‫ ﺍﻻﺴﺘﺤﺒﺎﺏ ﻤﻁﻠﻘـﺎ‬:‫ ﺍﻷﻭل‬:‫ ﺒﻴﻨﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻴﻀﺎ ﺃﻗﻭﺍل ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻭﺃﻨﻬﺎ ﺜﻼﺜﺔ‬،‫ﺘﻜﺒﻴﺭ‬
‫ ﻭﺒﻴﻨـﺕ‬،‫ ﻭﻤﻥ ﻻ ﻴﺸﻕ ﻋﻠﻴﻪ ﻓـﻼ ﻴﺠﻠـﺱ‬،‫ ﺍﻟﺘﻔﺼﻴل ﺒﻴﻥ ﻤﻥ ﻴﺸﻕ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﻤﺒﺎﺸﺭﺓ ﻓﻴﺠﻠﺱ‬:‫ ﺍﻟﺜﺎﻟﺙ‬،‫ﺍﻻﺴﺘﺤﺒﺎﺏ ﻤﻁﻠﻘﺎ‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺴﺒﺏ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺠﻭﺩ ﺤﺩﻴﺜﻴﻥ ﻤﺨﺘﻠﻑ ﻓﻴﻬﻤﺎ ﺤﺩﻴﺙ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤـﻭﻴﺭﺙ ﻭﺤـﺩﻴﺙ ﺃﺒـﻲ ﺤﻤﻴـﺩ‬
‫ ﻭﺭﺠﺤﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻘﻭل ﺍﻟﻘﺎﺌل ﺒﺴﻨﻴﺔ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻭﺃﻨﻬﺎ ﻤﻥ ﺍﻟﺴﻨﻥ ﺍﻟﺘﻲ ﻓﻌﻠﻬـﺎ ﺍﻟﻨﺒـﻲ‬،‫ﺍﻟﺴﺎﻋﺩﻱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺒﻌﺽ ﺍﻷﻭﻗﺎﺕ ﻭﺘﺭﻜﻬﺎ ﻓﻲ ﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ﻓﻴﻜﻭﻥ ﻓﻌﻠﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻋﺩﻤﻪ ﺠﺎﺌﺯ ﻭﻟﻜـﻥ ﻴﺠـﺏ‬
‫ﻋﻠﻰ ﺍﻟﻤﺄﻤﻭﻡ ﻤﺭﺍﻋﺎﺓ ﺤﺎﻟﺔ ﺍﻹﻤﺎﻡ ﺍﻟﺫﻱ ﻴﺅﻤﻪ ﺇﻥ ﻜﺎﻥ ﻴﺠﻠﺱ ﻟﻼﺴﺘﺭﺍﺤﺔ ﺠﻠﺱ ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻴﺠﻠﺱ ﻟﻼﺴﺘﺭﺍﺤﺔ ﻓـﻼ ﻴﺠﻠـﺱ‬
‫ ﻭﺍﻟﻬﺩﻑ ﺍﻷﺴﺎﺴﻲ ﻤﻥ ﺩﺭﺍﺴﺔ ﻫﺫﻩ ﺍﻟﻤـﺴﺄﻟﺔ ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻰ ﺠﻤﻊ ﻜﻠﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓـﻲ‬،‫ﺤﺘﻰ ﻻ ﻴﺨﺘﻠﻑ ﻓﻌﻠﻪ ﻋﻥ ﻓﻌل ﺍﻹﻤﺎﻡ‬
‫ ﻭﻤـﻥ‬،‫ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻴﻜﻭﻨﻭﺍ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ﻤﺘﺤﺩﺓ ﺍﻟﺼﻔﻭﻑ ﻭﺃﻥ ﻻ ﻴﺴﻤﺤﻭﺍ ﻷﻱ ﺸﻲﺀ ﺃﻥ ﻴﻔﺭﻕ ﻭﺤﺩﺘﻬﻡ ﻭﻴﺸﺘﺕ ﺼـﻔﻭﻓﻬﻡ‬
‫ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻭﺼﻠﺕ ﺇﻟﻴﻬﺎ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺴﻨﺔ ﻤﻥ ﺴﻨﻥ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻟﻡ ﻴﺩﺍﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ‬
.‫ ﻭﻜﻴﻔﻴﺔ ﺍﻟﺘﻜﺒﻴﺭ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺘﺨﺘﻼﻑ ﻭﺒﺄﻴﻬﺎ ﺃﺨﺫ ﺍﻟﻤﺼﻠﻲ ﺃﺠﺯﺃﺘﻪ‬،‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬

Abstract
This research defines the term “jalsat-al-Istraha” legally and technically، and explained that it
is best for a person who observed jalsat-al-Istraha to apply “jalsat-al-Iftrash” however، the
research explained the ways of performing takbir in jalsat-al-Istraha which is of three Types:
one: when a person rise up from sujud without takbir، he sit down and then he stand up with
takbir. Two: when a person rise up from sujud with takbir he sit down while citing takbir and
cannot cut it till he stand up. Three: when a person rise up from sujud with takbir and then he
sit down، he stand up without takbir.
The research also explained the views of Islamic scholars on jalsat-al-Istraha، the scholars
have three views on it: one: it is allowed, two: not allowed, three: it is allowed for a person
who is facing difficulties due to some illnesses. The research also explained the reason of
discrepancies of scholars in the issue and explained that the most preponderant view is that
jalsat-al-Istraha is a sunnah and also it is among sunan observed by the Noblest prophet s.a.w
for some times، with this observing it in prayer or not observing it cannot affect prayer، the
best view is that the follower of an Imam should not observe (jalsat-al-Istraha) if his Imam
does not observed it, some of the aims that lead to writing this paper is to call for the unity of
Muslim Ummah and they do not suppose to allow anything which can lead to their
separation, the paper highlated in it result that the (jalsat-al-Istraha) is one of the sunan of the
noblest prophet (SAW) even if he did not keeping observing it to the end of his life, and the

١
٠٩٢٣٤٨٠٩٦٤:‫ھﺎﺗﻒ‬ - ‫ ﻧﯿﺠﯿﺮﯾﺎ‬-‫ ﺻﻜﺘﻮ‬،‫ﺟﺎﻣﻌﺔ ﻋﺜﻤﺎن ﺑﻦ ﻓﻮدي‬- ‫ﻗﺴﻢ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ‬
٢
. ‫ ﻧﯿﺠﯿﺮﯾﺎ‬-‫ ﺻﻜﺘﻮ‬،‫ ﺟﺎﻣﻌﺔ ﻋﺜﻤﺎن ﺑﻦ ﻓﻮدي‬- ‫ﻗﺴﻢ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ‬

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 ‫‪‬‬

‫‪way of performing takbir in (jalsat-al-Istraha) is different any one observed by a person in‬‬
‫‪prayer is okey.‬‬
‫‪ ‬‬
‫ﺍﻟﺘﻜﺒﻴﺭ – ﺍﻟﺴﺠﻭﺩ ‪ -‬ﺍﻟﺭﻜﻭﻉ‬

‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻨﺒﻴﻨﺎ ﻤﺤﻤﺩ ﺍﻟﻤﺨﺎﻁﺏ ﺒﻘﻭﻟﻪ ﺘﻌـﺎﻟﻰ‪M ":‬‬ ‫أھﻤﯿﺔ اﻟﺪراﺳﺔ‪:‬‬
‫)‪(٢‬‬
‫‪ .١‬ﺇﺜﺭﺍﺀ ﺍﻟﻤﻜﺘﺒﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻭ ﺍﻹﺴﻼﻤﻴﺔ ﻟﺭﻓـﻊ ﻤﺴـﺘﻭﻯ ﺍﻟﺘـﺭﺍﺙ‬
‫‪L> = < ; : 9 8 7 6 5‬‬
‫ﺍﻟﻌﻠﻤﻲ‪.‬‬
‫ﻓﻘﺎﻡ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻬﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﺤﻕ ﺍﻟﻘﻴـﺎﻡ‪ ،‬ﻭﻜﺎﻨـﺕ‬
‫‪ .٢‬ﺘﻌﻠﻘﻬﺎ ﺒﺎﻟﺼﻼﺓ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺭﻜﻥ ﺍﻟﺜﺎﻨﻲ ﻤـﻥ ﺃﺭﻜـﺎﻥ ﺍﻹﺴـﻼﻡ‬
‫ﺍﻟﺼﻼﺓ ﻤﻥ ﺃﻋﻅﻡ ﻤﺎ ﺒﻴﻨﻪ ﻟﻠﻨﺎﺱ ﻗﻭﻻ ﻭﻓﻌﻼ‪ ،‬ﺤﺘﻰ ﺇﻨـﻪ ﺼـﻠﻰ‬
‫ﻭﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﻜﻤﺎ ﺜﺒﺕ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪" :‬‬
‫ﻤﺭﺓ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺭ‪ ،‬ﻴﻘﻭﻡ ﻋﻠﻴﻪ ﻭﻴﺭﻜﻊ‪ ،‬ﺜﻡ ﻗﺎل ﻟﻬﻡ‪":‬ﺇﻨﻤﺎ ﺼـﻨﻌﺕ‬
‫ﺒﻨﻲ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺨﻤﺱ ﺸﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﻤﺤﻤـﺩﺍ‬
‫ﻫﺫﺍ ﻟﺘﺄﺘﻤﻭﺍ ﺒﻲ ﻭﻟﺘﻌﻠﻤﻭﺍ ﺼﻼﺘﻲ")‪ (٣‬ﻭﺃﻭﺠﺏ ﻋﻠﻴﻨﺎ ﺍﻹﻗﺘﺩﺍﺀ ﺒـﻪ‬
‫ﺭﺴﻭل ﺍﷲ ﻭ ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭ ﺇﻴﺘـﺎﺀ ﺍﻟﺯﻜـﺎﺓ ﻭﺍﻟﺤـﺞ ﻭﺼـﻭﻡ‬
‫)‪(٤‬‬
‫ﻭﺒﺸﺭ ﻤـﻥ ﺼـﻼﻫﺎ‬ ‫ﻓﻴﻬﺎ ﻓﻘﺎل‪":‬ﺼﻠﻭﺍ ﻜﻤﺎ ﺭﺃﻴﺘﻤﻭﻨﻲ ﺃﺼﻠﻲ"‬ ‫)‪.(١‬‬
‫ﺭﻤﻀﺎﻥ"‬
‫ﻜﺼﻼﺘﻪ ﺃﻥ ﻟﻪ ﻋﻨﺩ ﺍﷲ ﻋﻬﺩﺍﹰ ﺃﻥ ﻴﺩﺨﻠﻪ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻘـﺎل‪ ":‬ﺨﻤـﺱ‬
‫‪ .٣‬ﺤل ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬـﺎ ﻋﻠـﻰ‬
‫ﺼﻠﻭﺍﺕ ﺍﻓﺘﺭﻀﻬﻥ ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻤـﻥ ﺃﺤﺴـﻥ ﻭﻀـﻭﺀﻫﻥ‪،‬‬
‫ﻀﻭﺀ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ‪.‬‬
‫ﻭﺼﻼﻫﻥ ﻟﻭﻗﺘﻬﻥ‪ ،‬ﻭﺃﺘﻡ ﺭﻜﻭﻋﻬﻥ ﻭﺨﺸﻭﻋﻬﻥ‪ ،‬ﻜﺎﻥ ﻟﻪ ﻋﻠﻰ ﺍﷲ‬ ‫أھﺪاف اﻟﺪراﺳﺔ‪:‬‬
‫ﻋﻬﺩ ﺃﻥ ﻴﻐﻔﺭ ﻟﻪ‪ ،‬ﻭﻤﻥ ﻟﻡ ﻴﻔﻌل‪،‬ﻓﻠﻴﺱ ﻟﻪ ﻋﻠﻰ ﺍﷲ ﻋﻬﺩ‪،‬ﺇﻥ ﺸﺎﺀ‬ ‫ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺠﻤﻊ ﻜﻠﻤﺔ ﺍﻟﺴﻠﻤﻴﻥ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‬ ‫•‬
‫)‪.(٥‬‬
‫ﻏﻔﺭ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺸﺎﺀ ﻋﺫﺒﻪ"‬ ‫ﻟﻴﻜﻭﻨﻭﺍ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ﻤﺘﺤﺩﺓ ﺍﻟﺼﻔﻭﻑ ﻭﺃﻥ ﻻ ﻴﺴﻤﺤﻭﺍ ﻷﻱ ﺸﻲﺀ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺼﺤﺒﻪ ﺍﻷﺘﻘﻴﺎﺀ ﺍﻟﺒﺭﺭﺓ‪،‬ﺍﻟﺫﻴﻥ ﻨﻘﻠﻭﺍ ﺇﻟﻴﻨﺎ ﻋﺒﺎﺩﺘﻪ ﺼﻠﻰ‬ ‫ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﻔﺭﻕ ﻭﺤﺩﺘﻬﻡ ﻭ ﻴﺸﺘﺕ ﺼﻔﻬﻡ‪.‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺼﻼﺘﻪ ﻭﺃﻗﻭﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺠﻌﻠﻭﻫﺎ ‪-‬ﻭﺤﺩﻫﺎ‪-‬‬ ‫ﺇﻴﺠﺎﺩ ﻁﺭﻕ ﻤﻨﺎﺴﺒﺔ ﻟﺴﺩ ﺃﺒﻭﺍﺏ ﺇﺜـﺎﺭﺓ ﺍﻟﻔﺘﻨـﺔ ﺍﻟﻨﺎﺸـﺌﺔ ﻤـﻥ‬ ‫•‬
‫ﻟﻬﻡ ﻤﺫﻫﺒﺎ ﻭﻗﺩﻭﺓ‪ ،‬ﻭﻋﻠﻰ ﻤﻥ ﺤﺫﺍ ﺤﺫﻭﻫﻡ‪ ،‬ﻭﺴﻠﻙ ﺴﺒﻴﻠﻬﻡ ﺇﻟﻰ ﻴﻭﻡ‬ ‫ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ‪.‬‬
‫ﺍﻟﺩﻴﻥ‪.‬‬ ‫ﻭﻀﻊ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ ﻓﻲ ﺍﻟﻤﻴﺯﺍﻥ ﺍﻟﺸﺭﻋﻲ‪.‬‬ ‫•‬
‫ﻭﺒﻌﺩ‪ ،‬ﻓﻸﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺭﺃﻴﻨﺎ ﺃﻥ ﻨﻨﺎﻗﺵ ﻓﻌﻼ ﻤﻥ ﺃﻓﻌﺎﻟﻬﺎ ﺍﻟﺫﻱ‬ ‫ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺃﻨﻤﻭﺫﺠﺎ ﻟﺤل ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ‬ ‫•‬
‫ﻴﺸﺩ ﺍﻟﻨﻘﺎﺵ ﺤﻭﻟﻪ ﺒﻴﻥ ﻁﻠﺒﺔ ﺍﻟﻌﻠﻡ ﺃﻻ ﻭﻫﻭ "ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ"ﻓﻘﺩ‬ ‫ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺤﺘﻰ ﻻ ﺘﻜﻭﻥ ﺴﺒﺒﺎ ﻟﺸﻕ ﺼﻔﻭﻓﻬﻡ‪.‬‬
‫ﺒﻠﻎ ﺍﻷﻤﺭ ﺒﺒﻌﺽ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺒﻌﺽ ﺍﻟﺩﻭل ﺇﻟﻰ ﺘﻘﺴﻴﻡ ﺍﻟﻤﺴﺠﺩ‬ ‫‪ ‬‬
‫ﺇﻟﻰ ﻗﺴﻤﻴﻥ ﻷﺠل"ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ"‪،‬ﻜﻤﺎ ﺍﺴﺘﺸﻜل ﻟﻜﺜﻴﺭ ﻤﻥ ﻁﻠﺒﺔ‬ ‫ﺟﻠﺴﺔ اﻻﺳﺘﺮاﺣﺔ‪ :‬ﻫﻲ ﺍﻟﺠﻠﻭﺱ ﺒﻌﺩ ﺍﻟﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﺩﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻥ‬
‫ﺍﻟﻌﻠﻡ ﺤﻜﻡ ﺍﻹﺌﺘﻤﺎﻡ ﻓﻴﻬﺎ ﺤﻴﺙ ﻴﻔﻌﻠﻬﺎ ﺒﻌﺽ ﺍﻟﻤﺼـﻠﻴﻥ ﻭﺇﻥ ﻟـﻡ‬ ‫ﺍﻟﺭﻜﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻜﺫﺍ ﻤﻥ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻲ ﺍﻟﺭﺒﺎﻋﻴﺔ‪.‬‬
‫ﻴﻔﻌﻠﻬﺎ ﺍﻹﻤﺎﻡ ﻭﻴﻘﻭﻟﻭﻥ ﺇﻨﻬﻡ ﺍﻗﺘﺩﻭ ﺒﺎﻹﻤﺎﻡ ﺍﻷﻜﺒﺭ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ‬ ‫أوﺟﮫ اﻟﺘﻜﺒﯿ ﺮات‪ :‬ﻟﻠﺠﺎﻟﺱ ﻟﻼﺴﺘﺭﺍﺤﺔ ﻋﺩﺓ ﺃﻭﺠﻪ ﻤﻨﻬﺎ ﺃﻨﻪ ﻴﺭﻓـﻊ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻭﺒﻌﻀﻬﻡ ﻻ ﻴﺘﺎ ﺒﻌﻭﻥ ﺍﻹﻤﺎﻡ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴـﺘﺭﺍﺤﺔ‬ ‫ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﻤﻜﺒﺭﺍ ﻭﺇﺫﺍ ﺠﻠﺱ ﻗﻁﻌﻪ ﻭﻗﺎﻡ ﺒﻼ ﺘﻜﺒﻴﺭ‪.‬‬
‫ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻗﺩ ﻴﺅﺩﻱ ﺇﻟﻰ ﻤﺨﺎ ﻟﻔﺔ ﺍﻹﻤﺎﻡ ﻭﻤﺴﺎﺒﻘﺘﻪ ﻓـﻲ ﺃﻓﻌـﺎل‬ ‫‪ ‬‬

‫ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﻓﺭﺽ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺃﻤﺭﻫﻡ ﺒﺈﻗﺎﻤﺘﻬﺎ‬

‫ﻓﻬﺫﺍ ﺍﻟﺒﺤﺙ ﻤﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ﻭﺤﺴﻥ ﺃﺩﺍﺌﻬﺎ‪ ،‬ﻭﻋﻠﻕ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻼﺡ ﺒﺎﻟﺨﺸﻭﻉ ﻓﻴﻬﺎ‪ ،‬ﻭﺠﻌﻠﻬﺎ‬
‫ﻓﺭﻗﺎﻨﺎ ﺒﻴﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ‪ ،‬ﻭﻨﺎﻫﻴﺔ ﻋﻥ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﻟﻤﻨﻜﺭ‪.‬‬
‫)‪ (٢‬ﺴﻭﺭﺓ ﺍﻟﻨﺤل‪ ،‬ﺍﻻﻴﺔ )‪.(٤٤‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﻭﺍﻟﺭﻭﺍﻴﺔ ﺍﻷﺨﺭﻯ ﻟﻪ‪ ،‬ﻭﺍﺒﻥ ﺴﻌﺩ )‪ (٢٥٣/١‬ﻭﻫﻭ ﻤﺨﺭﺝ ﻓﻲ ‪ .‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل‬
‫ﻟﻠﺸﻴﺦ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍﻷﻟﺒﺎﻨﻲ ﺒﺭﻗﻡ )‪ (٥٤٥‬ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ)‪١٩٨٥‬ﻡ( ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴـل‬
‫ﻓﻲ ﺘﺨﺭﻴﺞ ﺃﺤﺎﺩﻴﺙ ﻤﻨﺎﺭ ﺍﻟﺴﺒﻴل‪ -‬ﺇﺸﺭﺍﻑ‪ :‬ﺯﻫﻴﺭ ﺍﻟﺸﺎﻭﻴﺵ‪ ،‬ﻁ‪ ،٢‬ﺍﻟﻤﻜﺘﺏ ﺍﻻﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬
‫)‪ (٤‬ﻤﺨﺭﺝ ﻓﻲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل ﺘﺤﺕ ﺍﻟﺤﺩﻴﺙ ﺭﻗﻡ )‪(٢١٣‬‬
‫)‪ (٥‬ﺼﺤﺤﻪ ﺍﻷﻟﺒﺎﻨﻲ ﻓﻲ ﺼﺤﻴﺢ ﺃﺒﻲ ﺩﺍﻭﺩ ﺒﺭﻗﻡ )‪ ٤٥١‬ﻭ‪(١٢٧٦‬‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺍﺴﻤﺎﻋﻴل )‪٢٦١‬ﻫــ( ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺤﺩﻴﺙ ﺒﺭﻗﻡ‪٨:‬‬

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 ‫‪‬‬

‫اﻟﺜﺎﻟﺚ‪ :‬ﺃﻨﻪ ﻴﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﻤﻜﺒﺭﺍ ﻭﺇﺫﺍ ﺠﻠﺱ ﻗﻁﻌﻪ ﻭﻗﺎﻡ ﺒﻼ‬ ‫)ﺃ( ﺘﻌﺭﻴﻑ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‪.‬‬
‫)‪(١٠‬‬
‫ﺘﻜﺒﻴﺭ‬ ‫)ﺏ( ﺼﻔﺔ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‪ ،‬ﻭﺃﻭﺠﻪ ﺍﻟﺘﻜﺒﻴﺭﺍﺕ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻓﻲ ﺭﻭﻀﺔ ﺍﻟﻁﺎﻟﺒﻴﻥ ﻭﺍﻟﻤﺠﻤﻭﻉ "ﻭﻻ ﻴﺠﻤﻊ ﻓﻴﻬﺎ ﺒﻴﻥ ﺍﻟﺘﻜﺒﻴﺭﻴﻥ‬ ‫)ﺝ( ﺃﻗﻭﺍل ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺃﺩﻟﺘﻬﻡ‪.‬‬
‫)‪(١١‬‬
‫ﺒﻼ ﺨﻼﻑ" ‪.‬‬ ‫)ﺩ( ﺴﺒﺏ ﺍﻻﺨﺘﻼﻑ‪.‬‬
‫)ج( أﻗﻮال اﻟﻌﻠﻤﺎء ﻓﻲ اﻟﻤﺴﺄﻟﺔ وأدﻟﺘﮭﻢ‪:‬‬ ‫)ﻫـ( ﺍﻟﺘﺭﺠﻴﺢ‪.‬‬
‫ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺜﻼﺜﺔ ﺃﻗﻭﺍل‪:‬‬ ‫)أ ( ﺗﻌﺮﯾﻒ ﺟﻠﺴﺔ اﻻﺳﺘﺮاﺣﺔ‪:‬‬
‫اﻟﻘﻮل اﻷول‪ :‬ﺍﻻﺴﺘﺤﺒﺎﺏ ﻤﻁﻠﻘﺎ ﻭﺒﻪ ﻗﺎل ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺩﺍﻭﺩ ﻭﺃﺤﻤﺩ‬ ‫ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺠﻤﻠﺔ ﻤﺭﻜﺒﺔ ﻤﻥ "ﺠﻠﺴﺔ – ﻭﺍﺴﺘﺭﺍﺤﺔ"‬
‫)‪(١٢‬‬
‫ﻭﺍﺴﺘﺩل ﺃﺼﺤﺎﺏ ﻫﺫﺍ ﺍﻟﻘﻭل ﺒﻌﺩﺓ ﺃﺩﻟﺔ ﻤﻨﻬﺎ‪:‬‬ ‫ﻓﻲ ﺁﺨﺭ ﻋﻤﺭﻩ‪.‬‬ ‫اﻟﺠﻠﺴﺔ ﻓﻲ اﻟﻠﻐ ﺔ‪ :‬ﻤﻥ ﺠﻠﺱ‪ ،‬ﻴﺠﻠﺱ‪ ،‬ﺠﻠﻭﺴﺎ‪ ،‬ﻓﻬﻭ ﺠﺎﻟﺱ‪ ،‬ﻤـﻥ‬
‫)‪(٦‬‬
‫)‪ (١‬ﺤﺩﻴﺙ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤﻭﻴﺭﺙ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ "ﺃﻨﻪ ﺭﺃﻯ ﺍﻟﻨﺒﻲ‬ ‫ﻗﻭﻡ ﺠﻠﻭﺱ‪ ،‬ﻭﺠﻼﺱ‪ ،‬ﻭﺍﻟﺠﻠﺴﺔ ﺒﺎﻟﻔﺘﺢ ﻤﺭﺓ ﺍﻟﺠﻠﻭﺱ‪.‬‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﺈﺫﺍ ﻜﺎﻥ ﻓﻲ ﻭﺘﺭ ﻤﻥ ﺼﻼﺘﻪ ﻟﻡ ﻴﻨﻬﺽ‬ ‫واﻻﺳﺘﺮاﺣﺔ ﻓ ﻲ اﻟﻠﻐ ﺔ‪ :‬ﻤﻥ ﺍﻟﺭﺍﺤﺔ ﻭﻫﻲ ﺒﻤﻌﻨﻰ ﻭﺠـﺩ ﺍﻟﺭﺍﺤـﺔ‬
‫)‪(١٣‬‬
‫ﺤﺘﻰ ﻴﺴﺘﻭﻱ ﻗﺎﻋﺩﺍ"‪.‬‬ ‫ﻭﻗﺎل ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪" :‬ﻭﺍﻟﺭﺍﺤﺔ‪ :‬ﻀﺩ ﺍﻟﺘﻌﺏ‪ ،‬ﻭﺍﺴﺘﺭﺍﺡ ﺍﻟﺭﺠل ﻤﻥ‬
‫)‪ (٢‬ﺤﺩﻴﺙ ﺃﺒﻰ ﺤﻤﻴﺩ ﺍﻟﺴﺎﻋﺩﻯ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻋﻥ ﺃﺒﻰ ﺩﺍﻭﺩ‪،‬‬ ‫ﺍﻟﺭﺍﺤﺔ‪ ،‬ﻭﻴﻘﺎل ﺃﺭﺍﺡ ﺍﻟﺭﺠل ﻨﻔﺴﻪ ﻭﺍﺴﺘﺭﺍﺡ ﺇﺫﺍ ﺭﺠﻌﺕ ﺇﻟﻴﻪ ﻨﻔﺴﻪ‬
‫)‪(٧‬‬
‫ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﻓﻴﻪ "ﺜﻡ ﻴﻌﻭﺩ ﻴﻌﻨﻲ ﺇﻟﻰ ﺍﻟﺴﺠﻭﺩ ﺜﻡ ﻴﺭﻓﻊ ﻓﻴﻘﻭل ﺍﷲ‬ ‫ﺒﻌﺩ ﺍﻹﻋﻴﺎﺀ‪.‬‬
‫ﺃﻜﺒﺭ ﺜﻡ ﻴﺜﻨﻰ ﺭﺠﻠﻪ ﻓﻴﻘﻌﺩ ﻋﻠﻴﻬﺎ ﻤﻌﺘﺩﻻ ﺤﺘﻰ ﻴﺭﺠﻊ ﻭﻴﻘﺭ ﻜل‬ ‫واﺻ ﻄﻼﺣﺎ‪ :‬ﻫﻲ ﺍﻟﺠﻠﻭﺱ ﺒﻌﺩ ﺍﻟﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﺩﺓ ﺍﻟﺜﺎﻨﻴـﺔ ﻤـﻥ‬
‫)‪(١٤‬‬ ‫)‪(٨‬‬
‫ﻋﻅﻡ ﻤﻭﻀﻌﻪ ﻤﻌﺘﺩﻻ"‪.‬‬ ‫ﺍﻟﺭﻜﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻜﺫﺍ ﻤﻥ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻲ ﺍﻟﺭﺒﺎﻋﻴﺔ‪.‬‬
‫)‪ (٣‬ﺤﺩﻴﺙ ﺃﺒﻰ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﻗﺼﺔ ﺍﻟﻤﺴﺊ ﻓﻲ‬ ‫)ب( ﺻﻔﺔ ﺟﻠﺴﺔ اﻻﺳﺘﺮاﺣﺔ وأوﺟﮫ اﻟﺘﻜﺒﯿﺮات ﻓﯿﮭﺎ‪:‬‬
‫ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﺼﻔﺘﻬﺎ ﺃﻗﻭﺍل ﺇﻻ ﺃﻥ ﺃﻓﻀـﻠﻬﺎ ﺃﻥ ﻴﺠﻠـﺱ ﺍﻹﻨﺴـﺎﻥ‬
‫ﺼﻼﺘﻪ ﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻓﻴﻪ ﺜﻡ ﺍﺴﺠﺩ ﺤﺘﻰ ﺘﻁﻤﺌﻥ ﺴﺎﺠﺩﺍ ﺜﻡ ﺍﺭﻓﻊ‬
‫ﺤﺘﻰ ﺘﻁﻤﺌﻥ ﺠﺎﻟﺴﺎ ﺜﻡ ﺍﺴﺠﺩ ﺤﺘﻰ ﺘﻁﻤﺌﻥ ﺴﺎﺠﺩﺍ ﺜﻡ ﺍﺭﻓﻊ ﺤﺘﻰ‬ ‫ﻤﻔﺘﺭﺸﺎ ﻭﻫﻰ ﺃﻥ ﻴﺜﻨﻲ ﺭﺠﻠﻪ ﻓﻴﻘﻌﺩ ﻋﻠﻴﻬﺎ ﻟﻤﺎ ﻓﻲ ﺤـﺩﻴﺙ ﺃﺒـﻰ‬
‫)‪(١٥‬‬ ‫ﺤﻤﻴﺩ ﺍﻟﺴﺎﻋﺩﻯ ﻭﻓﻴﻪ "ﺜﻡ ﻫﻭﻯ ﺴﺎﺠﺩﺍ ﺜﻡ ﺜﻨﻰ ﺭﺠﻠﻪ ﻭﻗﻌﺩ ﺤﺘـﻰ‬
‫ﺘﻁﻤﺌﻥ ﺠﺎﻟﺴﺎ"‪.‬‬
‫)‪.(٩‬‬
‫ﻴﺭﺠﻊ ﻜل ﻋﻅﻡ ﻤﻭﻀﻌﻪ ﺜﻡ ﻨﻬﺽ"‬
‫اﻟﻘ ﻮل اﻟﺜ ﺎﻧﻲ‪ :‬ﻋﺩﻡ ﺍﻻﺴﺘﺤﺒﺎﺏ ﻤﻁﻠﻘﺎ‪ :‬ﻭﺒﻪ ﻗﺎل ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ‪،‬‬
‫أوﺟﮫ اﻟﺘﻜﺒﯿﺮات ﻓﻲ ﺟﻠﺴﺔ اﻻﺳﺘﺮاﺣﺔ‪:‬‬
‫ﻭﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ‪ ،‬ﻭﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﻓﻲ ﺃﺸﻬﺭ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻋﻨﻪ‪.‬‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺼﻠﻰ ﺃﻥ ﻴﺠﻠﺱ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻓﻠﻪ ﻓﻲ ﺘﻜﺒﻴﺭ‬
‫ﻗﺎل ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺒﺭ‪ :‬ﻭﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻭﺽ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﺇﻟﻰ‬
‫ﺍﻟﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﺜﻼﺜﺔ ﺃﻭﺠﻪ‪:‬‬
‫ﺍﻟﻘﻴﺎﻡ ﻓﻘﺎل ﻤﺎﻟﻙ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺍﻟﺜﻭﺭﻱ‪ ،‬ﻭﺃﺒﻭ ﺤﻨﻴﻔﺔ‪ ،‬ﻭﺃﺼﺤﺎﺒﻪ‬
‫اﻷول‪ :‬ﻴﻘﻭﻡ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﺒﺩﻭﻥ ﺘﻜﺒﻴﺭ ﻭﻴﺠﻠﺱ ﻭﻴﺨﻔﻑ ﺍﻟﺠﻠﺴﺔ‪،‬‬
‫ﻴﻨﻬﺽ ﻋﻠﻰ ﺼﺩﻭﺭ ﻗﺩﻤﻴﻪ ﻭﻻ ﻴﺠﻠﺱ‪ ،‬ﻭﺭﻭﻯ ﺫﻟﻙ ﻋـﻥ ﺍﺒـﻥ‬
‫ﺜﻡ ﻴﺭﻓﻊ ﻤﻜﺒﺭﺍ ﻭﻴﻤﺩﻩ ﺇﻟﻰ ﺃﻥ ﻴﺴﺘﻭﻯ ﻗﺎﺌﻤﺎ‪.‬‬
‫ﻤﺴﻌﻭﺩ ﻭﺍﺒﻥ ﻋﻤﺭ‪ ،‬ﻭﺍﺒﻥ ﻋﺒﺎﺱ‪ ،‬ﻭﺒﻪ ﻗﺎل ﺃﺤﻤﺩ)‪.(١٦‬‬
‫اﻟﺜﺎﻧﻲ‪ :‬ﺃﻨﻪ ﻴﺭﻓﻊ ﻤﻥ ﺍﻟﺴﺠﻭﺩ ﻤﻜﺒﺭﺍ ﻭﻴﻤﺩﻩ ﺇﻟﻰ ﺃﻥ ﻴﺴﺘﻭﻯ ﻗﺎﺌﻤﺎ‬
‫ﻭﺠﺎﺀ ﻓﻲ ﻤﺘﻥ ﺍﻟﺭﺴﺎﻟﺔ ﻓﻲ ﺒﻴﺎﻥ ﻜﻴﻔﻴﺔ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻟﻤﻔﺭﻭﻀﺔ "ﻻ‬
‫ﻭﻓﻲ ﺃﺜﻨﺎﺀ ﻫﺫﺍ ﺍﻟﺘﻜﺒﻴﺭ ﻴﺠﻠﺱ ﻭﻴﺨﻔﻑ ﺍﻟﺠﻠﺴﺔ‪ ،‬ﻗﺎل ﺍﻟﻨﻭﻭﻯ "ﺤﺘﻰ‬
‫ﺘﺭﺠﻊ ﺠﺎﻟﺴﺎ ﻟﺘﻘﻭﻡ ﻤﻥ ﺠﻠﻭﺱ" ﻭﻗﺎل ﺍﻟﺸﺎﺭﺡ ﻓﻴﻪ ﺇﺸﺎﺭﺓ ﺇﻟـﻰ‬
‫ﻻ ﻴﺨﻠﻭ ﺠﺯﺀ ﻤﻥ ﺼﻼﺘﻪ ﻋﻥ ﺫﻜﺭ"‪.‬‬

‫)‪ (١٠‬ﺍﻟﻨﻭﻭﻯ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻲ ﺒﻥ ﺸﺭﻑ‪١٤٢٣)،‬ﻫـ ‪٢٠٠٢ -‬ﻡ( ﺍﻟﻤﺠﻤﻭﻉ ﺸﺭﺡ‬
‫ﺍﻟﻤﻬﺫﺏ‪،‬ﺝ‪ ،١٣‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ – ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪.٤٠٣‬‬
‫)‪ (١١‬ﺍﻟﻨﻭﻭﻯ‪ ،‬ﻤﺤﻰ ﺍﻟﺩﻴﻥ ﺃﺒﻰ ﺯﻜﺭﻴﺎ ﻴﺤﻰ ﺒﻥ ﺸﺭﻑ‪ ،‬ﺭﻭﻀﺔ ﺍﻟﻁـﺎﻟﺒﻴﻥ‪ ،‬ﺝ‪ ،١‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺹ‪.٢٦١‬‬
‫)‪ (١٢‬ﺍﻟﺴﺒﻜﻰ‪ ،‬ﺍﻟﺩﻴﻥ ﺍﻟﺨﺎﻟﺹ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.٢٥٣‬‬
‫)‪ (١٣‬ﺭﻭﺍﻩ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺒﺭﻗﻡ ‪٦٢٣‬‬
‫)‪ (١٤‬ﺍﻟﺴﻨﻥ ﺍﻟﺼﻐﺭﻯ‪ ،‬ﺝ‪ ،١‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪٨٦١‬‬
‫)‪ (١٥‬ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺒﺭﻗﻡ ‪٥٨٩٧‬‬
‫)‪ (١٦‬ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺒﺭ‪١٤١٨ )،‬ﻫـ ‪١٩٩٨-‬ﻡ( ﻓﺘﺢ ﻋﻠﻰ ﻤﺎﻟﻙ ﺒﺘﺒﻭﻴﺏ ﺍﻟﺘﻤﻬﻴﺩ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﺝ‪ ٢،‬ﻤﻜﺘﺒﺔ ﺃﺤﻤﺩ ﻋﺒﺎﺱ ﺍﻟﺒﺎﺯ‪ ،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ‪ ،‬ﺹ‪.١٦١‬‬
‫)‪ (٦‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻭﺴﻴﻁ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ ،‬ﺝ‪ ،١‬ﺹ‪.١٣٠‬‬
‫)‪ (٧‬ﺍﺒﻥ ﺍﻟﻤﻨﻅﻭﺭ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ)ﺩ‪.‬ﺕ( ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ‪،‬‬
‫ﺝ‪ ،١‬ﺹ‪.٢٦‬‬
‫)‪ (٨‬ﺍﻟﺴﺒﻜﻰ‪ ،‬ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺨﻁﺎﺏ )‪١٣٩٧‬ﻫـ ‪١٩٧٧‬ﻡ( ‪ ،‬ﺍﻟﺩﻴﻥ ﺍﻟﺨﺎﻟﺹ‪ ،‬ﺍﻟﻁﺒﻌﺔ‪ ،٤‬ﺝ‪ ،٢‬ﺩﺍﺭ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﺹ‪.٢٥٣‬‬
‫)‪ (٩‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻥ ﺍﻟﺼﻐﺭﻯ‪ ،‬ﺝ‪ ،١‬ﺹ ‪٢٦‬‬

‫‪٣‬‬

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 ‫‪‬‬

‫ﺍﻟﺜﺎﻨﻴﺔ ﺇﻟﻰ ﺍﻟﺭﻜﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺠﻠﺱ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‪ ،‬ﺜـﻡ ﻨﻬـﺽ‪،‬‬ ‫ﻤﺨﺎﻟﻔﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺃﻨﻪ ﻴﻘﻭﻡ ﺇﻟﻰ ﺍﻟﺭﻜﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﺍﻟﺭﺍﺒﻌـﺔ‬
‫ﻭﺃﺘﻡ ﻭﺼﻔﻪ ﻟﺼﻼﺘﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻓﻜﺎﻥ ﺠﻭﺍﺏ ﺃﺼﺤﺎﺒﻪ‬ ‫ﻤﻥ ﺠﻠﻭﺱ ﻋﻠﻰ ﺠﻬﺔ ﺍﻟﺴﻨﺔ)‪.(١٧‬‬
‫ﺍﻵﺨﺭﻴﻥ ﺼﺩﻗﺕ ‪ ،‬ﻫﻜﺫﺍ ﻜﺎﻨﺕ ﺼﻼﺓ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺠﺎﺀ ﻓﻲ ﺍﻟﻤﻬﺫﺏ ﻓﻲ ﻓﻘﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎل ﺍﻟﺸﺎﻓﻌﻲ ﺭﺤﻤـﻪ‬
‫ﻭﺴﻠﻡ‪ .‬ﻓﺎﺒﻥ ﺍﻟﻘﻴﻡ ﺃﻭ ﻏﻴﺭﻩ ﻴﻌﻠل ﺘﻌﻠﻴﻼ ﺒﻌﺩ ﺴﺒﻌﺔ ﻗﺭﻭﻥ‪ ،‬ﺃﻤﺎ ﺃﺒﻭ‬ ‫ﺍﷲ ﻓﺈﺫ ﺍﺴﺘﻭﻯ ﻗﺎﻋﺩﺍ ﻨﻬﺽ)‪.(١٨‬‬
‫ﺤﻤﻴﺩ ﺍﻟﺴﺎﻋﺩﻯ ﻭﺃﺼﺤﺎﺒﻪ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ﻓﻬﻡ ﻴﺼﻔﻭﻥ ﻤﺎ ﺭﺃﻭﻩ ﻤﻥ‬ ‫ﻭﻗﺎل ﺼﺎﺤﺏ ﺍﻟﻬﺩﺍﻴﺔ ﻤﻥ ﺍﻟﺤﻨﻔﻴﺔ‪" :‬ﺇﻨﻪ ﻤﺤﻤـﻭل ﻋﻠـﻰ ﺤـﺎل‬
‫)‪(٢١‬‬ ‫)‪(١٩‬‬
‫ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ ﺃﻋﻠﻡ ﺒﻪ‪.‬‬ ‫ﻭﻗﺎل ﺍﻟﺸﻴﺦ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺴﻌﺩﻯ ﺃﺼـﺢ‬ ‫ﺍﻟﻜ‪‬ﺒ‪‬ﺭ"‪.‬‬
‫واﺳﺘﺪل أﺻﺤﺎب ھﺬا اﻟﻘﻮل ﺑﺄدﻟﺔ ﻛﺜﯿﺮة ﻣﻨﮭﺎ‪:‬‬ ‫ﺍﻷﻗﻭﺍل ﺍﻟﺜﻼﺜﺔ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺍﺴﺘﺤﺒﺎﺒﻬﺎ ﻟﻠﺤﺎﺠـﺔ ﺇﻟﻴﻬـﺎ‪،‬‬
‫)‪ (١‬ﻤﺎ ﺭﻭﻯ ﺍﻟﺘﺭﻤﺫﻱ ﻤﻥ ﺤﺩﻴﺙ ﺃﺒﻰ ﻫﺭﻴﺭﺓ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ‬
‫ﻭﺍﺴﺘﺤﺒﺎﺏ ﺘﺭﻜﻬﺎ‪ ،‬ﻋﻨﺩ ﻋﺩﻡ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻬﺎ‪.‬‬
‫)‪(٢٢‬‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺎﻥ ﻴﻨﻬﺽ ﻋﻠﻰ ﺼﺩﻭﺭ ﻗﺩﻤﻴﻪ‪.‬‬
‫ﻗﺎل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﻓﻲ ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ‪":‬ﻭﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﻫل ﻫﻲ ﻤـﻥ‬
‫)‪ (٢‬ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤﻭﻴﺭﺙ ﺃﻨﻪ ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﺴﻨﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﺴﺘﺤﺏ ﻟﻜل ﺃﺤﺩ ﺃﻥ ﻴﻔﻌﻠﻬـﺎ ‪ ،‬ﺃﻭ ﻟﻴﺴـﺕ ﻤـﻥ‬
‫ﻓﻜﺎﻥ ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﻭﺘﺭ ﻤﻥ ﺼﻼﺘﻪ ﻟﻡ ﻴـﻨﻬﺽ ﺤﺘـﻰ ﻴﺴـﺘﻭﻯ‬
‫ﺍﻟﺴﻨﻥ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻔﻌﻠﻬﺎ ﻤﻥ ﺍﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺇﻟﻰ ﻗﻭﻟﻴﻥ‪ :‬ﺇﻟﻰ ﺃﻥ ﻗـﺎل‪:‬‬
‫)‪.(٢٣‬‬
‫ﺠﺎﻟﺴﺎ‬
‫ﻭﻗﺩ ﺭﻭﻱ ﻋﻥ ﻋﺩ‪‬ﺓ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‬
‫اﻟﻘﻮل اﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻔﺼﻴل ﺒﻴﻥ ﻤﻥ ﻴﺸﻕ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﻤﺒﺎﺸﺭﺓ ﻓﻴﺠﻠﺱ‪،‬‬
‫ﻭﺴﺎﺌﺭ ﻤﻥ ﻭﺼﻑ ﺼﻼﺘﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻟﻡ ﻴﺫﻜﺭ ﻫـﺫﻩ‬
‫)‪(٢٤‬‬
‫ﻭﻤﻥ ﻻ ﻴﺸﻕ ﻋﻠﻴﻪ ﻓﻼ ﻴﺠﻠﺱ‪ ،‬ﻗﺎل ﺍﺒﻥ ﻗﺩﺍﻤﺔ ﻓﻲ ﺍﻟﻤﻐﻨـﻲ‪:‬‬
‫ﺍﻟﺠﻠﺴﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﺫﻜﺭﺕ ﻓﻲ ﺤـﺩﻴﺙ ﺃﺒـﻰ ﺤﻤﻴـﺩ‪ ،‬ﻭﻤﺎﻟـﻙ ﺒـﻥ‬
‫ﻭﻫﺫﺍ ﻓﻴﻪ ﺠﻤﻊ ﺒﻴﻥ ﺍﻷﺨﺒﺎﺭ ﻭﺍﻟﺘﻭﺴﻁ ﺒﻴﻥ ﺍﻟﻘﻭﻟﻴﻥ ﻭﺫﻜﺭ ﺒﻌﺩ ﻫﺫﺍ‬
‫ﺍﻟﺤﻭﻴﺭﺙ‪ ،‬ﻭﻟﻭ ﻜﺎﻥ ﻫﺩﻴﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻌﻠﻬـﺎ ﺩﺍﺌﻤـﺎ‪،‬‬
‫ﺍﻟﻘﻭل ﺤﺩﻴﺙ ﻋﻠﻰ ﺒﻥ ﺃﺒﻰ ﻁﺎﻟﺏ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ "ﺇﻥ ﻤﻥ ﺍﻟﺴﻨﺔ‬
‫ﻟﺫﻜﺭﻫﺎ ﻜل ﻤﻥ ﻭﺼﻑ ﺼﻼﺘﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ ﻭﻤﺠـﺭﺩ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻜﺘﻭﺒﺔ ﺇﺫﺍ ﻨﻬﺽ ﺍﻟﺭﺠل ﻓﻲ ﺍﻟﺭﻜﻌﺘﻴﻥ ﺍﻷﻭﻟﻴﻴﻥ ﺃﻥ‬
‫ﻓﻌﻠﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻻ ﻴﺩل ﻋﻠﻰ ﺃﻨﻬﺎ ﻤﻥ ﺴﻨﻥ ﺍﻟﺼﻼﺓ ﺇﻻ‬
‫ﻻ ﻴﻌﺘﻤﺩ ﺒﻴﺩﻴﻪ ﻋﻠـﻰ ﺍﻷﺭﺽ ﺇﻻ ﺃﻥ ﻴﻜـﻭﻥ ﺸـﻴﺨﺎ ﻜﺒﻴـﺭﺍ ﻻ‬
‫ﺇﺫﺍ ﻋ‪‬ﻠﻡ ﺃﻨﻪ ﻓﻌﻠﻬﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﺴﻨﺔ ﻴﻘﺘﺩﻯ ﺒﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻤﺎ ﺇﺫﺍ ﻗﺩﺭ ﺃﻨﻪ‬
‫)‪(٢٥‬‬
‫ﺜﻡ ﻗﺎل‪ :‬ﻭﺤﺩﻴﺙ ﻤﺎﻟﻙ "ﻴﻌﻨﻰ ﺍﺒـﻥ ﺍﻟﺤـﻭﻴﺭﺙ" ﺃﻥ‬ ‫ﻴﺴﺘﻁﻴﻊ"‬
‫ﻓﻌﻠﻬﺎ ﻟﻠﺤﺎﺠﺔ‪ ،‬ﻟﻡ ﻴﺩل ﻋﻠﻰ ﻜﻭﻨﻬﺎ ﺴﻨﺔ ﻤﻥ ﺴﻨﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬـﺫﺍ‬
‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻟﻤﺎ ﺭﻓﻊ ﺭﺃﺴﻪ ﻤﻥ ﺍﻟﺴـﺠﺩﺓ ﺍﻟﺜﺎﻨﻴـﺔ‬ ‫)‪(٢٠‬‬
‫ﻤﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻤﻨﺎﻁ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ"‪.‬‬
‫)‪(٢٦‬‬
‫ﻤﺤﻤﻭل ﻋﻠﻰ ﺃﻨﻪ ﻜﺎﻥ‬ ‫ﺍﺴﺘﻭﻯ ﻗﺎﻋﺩﺍ ﺜﻡ ﺍﻋﺘﻤﺩ ﻋﻠﻰ ﺍﻷﺭﺽ"‬
‫ﻭﻗﺩ ﻋﻘﺏ ﺍﻟﺸﻴﺦ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍﻷﻟﺒﺎﻨﻲ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﻭل ﻓﻲ ﻓﺘﺎﻭﺍﻩ‬
‫ﻤﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻟﻤﺸﻘﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﻟﻀﻌﻔﻪ ﻭﻜﺒﺭﻩ‪،‬‬
‫ﺤﻴﺙ ﻗﺎل ‪" :‬ﻭﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻴﻐﺘﺭ ﺒﺒﺤﺙ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻠﻌﻼﻤﺔ‬
‫ﻓﺈﻨﻪ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪" :‬ﺇﻨﻰ ﻗﺩ ﺒﺩﻨﺕ ﻓﻼ ﺘﺴﺒﻘﻭﻨﻰ ﺒﺎﻟﺭﻜﻭﻉ ﻭﻻ‬
‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﻓﻲ ﻜﺘﺎﺒﻪ "ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ" ﺤﻴﺙ ﺫﻜﺭ ﻓﻴﻪ ﺃﻥ ﺍﻟﺭﺴﻭل ﺼﻠﻰ‬
‫ﺒﺎﻟﺴﺠﻭﺩ"‪.‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻌل ﺫﻟﻙ ﻟﻠﺤﺎﺠﺔ " ﻭﻟﻴﺱ ﺘﺴﻨﻴﻨﺎ ﻭﺘﺸﺭﻴﻌﺎ ﻟﻠﻨﺎﺱ‪،‬‬
‫ﻭﻗﺩ ﻤﺎل ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻘﻭل ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺼﺎﻟﺢ ﺍﺒﻥ ﻋﺜﻴﻤﻥ ﺭﺤﻤﻪ‬
‫ﻭﻫﺫﺍ ﺍﻟﻘﻭل ﻴﺒﺎﻴﻥ ﻤﺎ ﺜﺒﺕ ﻓﻲ ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻓﻲ ﻏﻴـﺭﻩ ﺃﻥ‬
‫ﺍﷲ ﺘﻌﺎﻟﻰ ﺤﻴﺙ ﻗﺎل‪" :‬ﻭﻫﺫﺍ ﺍﻟﻘﻭل ﻫﻭ ﺍﻟﺫﻱ ﺃﻤﻴل ﺇﻟﻴﻪ ﺃﺨﻴﺭﺍ‬
‫ﺃﺒﺎ ﺤﻤﻴﺩ ﺍﻟﺴﺎﻋﺩﻯ ﻗﺎل ﻷﺼﺤﺎﺒﻪ ﻴﻭﻤ‪‬ﺎ ﻭﻫﻡ ﺠﻠﻭﺱ‪ :‬ﺃﻻ ﺃﺼـﻠﻲ‬
‫ﻭﺫﻟﻙ ﻷﻥ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤﻭﻴﺭﺙ ﻗﺩﻡ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻟﻜﻡ ﺼﻼﺓ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﺎﻟﻭﺍ ﻟﺴﺕ ﺒﺄﻋﻠﻤﻨـﺎ‬
‫ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﺘﺠﻬﺯ ﻓﻲ ﻏﺯﻭﺓ ﺘﺒﻭﻙ ﻭﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﺒﺼﻼﺘﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﺎل ﺒﻠﻰ‪ ،‬ﻗﺎﻟﻭﺍ‪ :‬ﻓﺄﻋﺭﺽ ﻓﻭﺼﻑ‬
‫ﻟﻬﻡ ﺼﻼﺓ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺤﻴﻨﻤﺎ ﻗﺎﻡ ﻤﻥ ﺍﻟﺴﺠﺩﺓ‬
‫)‪ (٢١‬ﻋﻤﺭﻭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺴﻠﻴﻡ‪١٤٢٧) ،‬ﻫـ( ﺍﻟﻤﺴﺎﺌل ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻘﺘﺎﻭﻯ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺍﻟﻁﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﺹ ‪.٩٢‬‬
‫)‪ (٢٢‬ﺍﻹﻤﺎﻡ ﺍﻟﺘﺭﻤﺫﻱ‪ ،‬ﺴﻨﻥ ﺍﻟﺘﺭﻤﺫﻱ‪ ،‬ﺭﻗﻡ ‪٢٨٨‬‬ ‫)‪ (١٧‬ﺍﻟﻘﻴﺭﻭﺍﻨﻰ ‪،‬ﺍﺒﻥ ﺃﺒﻲ ﺯﻴﺩ ‪ ،‬ﺍﻟﺜﻤﺭ ﺍﻟﺩﺍﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ص‪.١١٥‬‬
‫)‪ (٢٣‬ﺭﻭﺍﻩ ﺃﺤﻤﺩ‪ ،‬ﻭﺍﻟﺨﻤﺴﺔ ﺇﻻ ﻤﺴﻠﻤﺎ‪ .‬ﻭﻗﺎل ﺍﻟﺘﺭﻤﺫﻱ ﺤﺩﻴﺙ ﺤﺴﻥ ‪.‬‬ ‫)‪ (١٨‬اﻟﺸﯿﺮازي‪ ،‬اﻟﻤﮭﺬب‪١٤١٤)،‬ھـ ‪١٩٩٤ -‬م( دار إﺣﯿﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪ ،‬اﻟﻄﺒﻌﺔ اﻷوﻟﻰ‪،‬‬
‫ج‪ ،١‬ﺑﯿﺮوت‪ ،‬ص‪.١١١‬‬
‫)‪ (٢٤‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ‪١٤١٢) ،‬ﻫـ ‪١٩٩٢‬ﻡ(‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ ، ،‬ﺝ‪ ،١‬ﻤﻜﺘﺒﺔ ﻫﺠﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪،‬‬
‫)‪ (١٩‬ﯾﻮﺳﻒ اﻟﺤﺎج اﻧﻮ‪) ،‬د‪.‬ت( ﻛﺘﺎب ﺟﻠﺴﺔ اﻻﺳﺘﺮاﺣﺔ ﺑﯿﻦ اﻹﻓﺮاط واﻟﺘﻔﺮﯾﻂ‪ ،‬ص‪ .١٩‬وھﻮ ﻧﻘﻞ‬
‫ﺹ ‪.٥٢٩‬‬ ‫ﻣﻦ ﻛﺘﺎب اﻟﮭﺪاﯾﺔ‬
‫)‪ (٢٥‬ﺭﻭﺍﻩ ﺍﻷﺜﺭﻡ‪ ،‬ﺃﺨﺭﺠﻪ ﺍﻟﺒﻴﻘﻴﻬﻲ‪ ،‬ﺝ‪ ،٢‬ﺹ‪١٣٦‬‬ ‫)‪ (٢٠‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ‪١٤١٩)،‬ﻫـ‪١٩٩٨ -‬ﻡ( ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ﻓﻲ ﻫﺩﻯ ﺨﻴﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺍﻟﻁﺒﻌﺔ‬
‫)‪ (٢٦‬ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪٨٢٤‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺝ‪ ،١‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ، ،‬ﺹ‪.٢٣٤-٢٣٣‬‬

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 ‫‪‬‬

‫ﺍﻷﻭﻗﺎﺕ ﻭﺘﺭﻜﻬﺎ ﻓﻲ ﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ﻓﻴﻜﻭﻥ ﻓﻌﻠﻬﺎ ﻓـﻲ ﺍﻟﺼـﻼﺓ‬ ‫ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻗﺩ ﻜﺒﺭ ﻭﺒﺩﺍ ﺒﻪ ﺍﻟﻀﻌﻑ‪ ،‬ﻭﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺹ‬
‫ﻭﻋﺩﻤﻪ ﺠﺎﺌﺯ ﻭﻟﻜﻥ ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺄﻤﻭﻡ ﻤﺭﺍﻋﺎﺕ ﺤﺎﻟـﺔ ﺍﻹﻤـﺎﻡ‬ ‫)‪ (٥٠٦‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﻋﻥ ﻋﺎﺌﺸﺔ ﺭﻀﻰ ﺍﷲ‬
‫ﺍﻟﺫﻱ ﻴﺅﻤﻪ ﺇﻥ ﻜﺎﻥ ﻴﺠﻠﺱ ﻟﻼﺴﺘﺭﺍﺤﺔ ﺠﻠﺱ ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻴﺠﻠﺱ‬ ‫ﻋﻨﻬﺎ ﻗﺎﻟﺕ "ﻟﻤﺎ ﺒﺩﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺜﻘل ﻜﺎﻥ‬
‫)‪(٢٧‬‬
‫ﻟﻼﺴﺘﺭﺍﺤﺔ ﻓﻼ ﻴﺠﻠﺱ ﺤﺘﻰ ﻻ ﻴﺨﺘﻠﻑ ﻓﻌﻠﻪ ﻋﻥ ﻓﻌـل ﺍﻹﻤـﺎﻡ‪،‬‬ ‫ﻭﺴﺄﻟﻬﺎ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺸﻘﻴﻕ ﻫل ﻜﺎﻥ ﺍﻟﻨﺒﻲ‬ ‫ﺃﻜﺜﺭ ﺼﻼﺘﻪ ﺠﺎﻟﺴﺎ"‬
‫)‪(٣٣‬‬
‫"ﻭﺇﺫﺍ‬ ‫ﻭﻴﺅﻜﺩ ﻫﺫﺍ ﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍﻷﻟﺒﺎﻨﻲ ﻓﻲ ﻓﺘﺎﻭﺍﻩ‬ ‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻴﺼﻠﻰ ﻭﻫﻭ ﻗﺎﻋﺩ؟ ﻗﺎﻟﺕ‪ ،‬ﻨﻌﻡ‪ ،‬ﺒﻌﺩ ﻤﺎ ﺤﻁﻤﻪ‬
‫ﻜﺎﻥ ﺍﻹﻤﺎﻡ ﻻ ﻴﺄﺘﻲ ﺒﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻓﻴﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻤـﺄﻤﻭﻡ ﺃﻥ‬ ‫ﺍﻟﻨﺎﺱ")‪ .(٢٨‬ﻭﻗﺎﻟﺕ ﺤﻔﺼﺔ‪ ،‬ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ‪" :‬ﻤﺎ ﺭﺃﻴﺕ ﺍﻟﻨﺒﻲ‬
‫ﻴﺘﺎﺒﻌﻪ‪ ،‬ﻷﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ ﻭﺍﺠﺏ ﻤﻥ ﻭﺍﺠﺒﺎﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻜﻤﺎ ﻗﺎل‬ ‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﺼﻠﻰ ﻓﻲ ﺴﺒﺤﺘﻪ )ﻨﺎﻓﻠﺘﻪ( ﻗﺎﻋﺩﺍ ﺤﺘﻰ ﻜﺎﻥ‬
‫)‪(٢٩‬‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ "ﺇﻨﻤﺎ ﺠﻌل ﺍﻹﻤﺎﻡ ﻟﻴﺅﺘﻡ ﺒـﻪ‪ ،‬ﻓـﺈﺫﺍ ﻜﺒـﺭ‬ ‫ﻗﺒل ﻭﻓﺎﺘﻪ ﺒﻌﺎﻡ ﻓﻜﺎﻥ ﻴﺼﻠﻰ ﻓﻲ ﺴﺒﺤﺘﻪ ﻗﺎﻋﺩﺍ"‪.‬‬
‫ﻓﻜﺒﺭﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺭﻜﻊ ﻓﺎﺭﻜﻌﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﻗﺎل ﺴﻤﻊ ﺍﷲ ﻟﻤﻥ ﺤﻤﺩﻩ ﻓﻘﻭﻟﻭﺍ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ‪" :‬ﺒﻌﺎﻡ ﻭﺍﺤﺩ ﺃﻭ ﺍﺜﻨﻴﻥ"‪ .‬ﻭﻜل ﻫﺫﻩ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻓﻲ‬
‫ﺭﺒﻨﺎ ﻭﻟﻙ ﺍﻟﺤﻤﺩ‪ ،‬ﻭﺇﺫﺍ ﺴﺠﺩ ﻓﺎﺴﺠﺩﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺼﻠﻰ ﻗﺎﺌﻤﺎ ﻓﺼـﻠﻭﺍ‬ ‫ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﻭﻴﺅﻴﺩ ﺫﻟﻙ ﺃﻥ ﻓﻲ ﺤﺩﻴﺙ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤﻭﻴﺭﺙ ﺫﻜﺭ‬
‫)‪(٣٤‬‬
‫ﻗﻴﺎﻤ‪‬ﺎ‪ ،‬ﻭﺇﺫﺍ ﺼﻠﻰ ﺠﺎﻟﺴﺎ ﻓﺼﻠﻭﺍ ﺠﻠﻭﺴﺎ ﺃﺠﻤﻌﻴﻥ"‪.‬‬ ‫ﺍﻹﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻹﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺸﻰﺀ ﺇﻨﻤﺎ ﻴﻜﻭﻥ ﻋﻨﺩ‬
‫ﻭﻗﺩ ﺭﺠﺢ ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻘﻭل ﺃﻴﻀﺎ ﻓﻲ ﻤﺠﻤـﻭﻉ‬ ‫ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺒﻤﺎ ﻴﺅﻴﺩ ﺫﻟﻙ ﻤﺎ ﻓﻲ ﺤﺩﻴﺙ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺒﺤﻴﻨﺔ‬
‫)‪(٣٥‬‬
‫ﺤﻴﺙ ﺴﺌل ﻋﻥ ﺭﺠل ﻴﺼﻠﻲ ﻤﺄﻤﻭﻤ‪‬ﺎ‪ ،‬ﻭﻴﺠﻠـﺱ ﺒـﻴﻥ‬ ‫ﻓﺘﺎﻭﺍﻩ‬ ‫ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻏﻴﺭﻩ‪" :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺭﻜﻌﺎﺕ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻭﻟﻡ ﻴﻔﻌل ﺫﻟﻙ ﺍﻹﻤﺎﻡ‪ ،‬ﻓﻬـل ﻴﺠـﻭﺯ‬ ‫ﻭﺴﻠﻡ ﺼﻠﻰ ﺒﻬﻡ ﺍﻟﻅﻬﺭ‪ ،‬ﻓﻘﺎﻡ ﻤﻥ ﺍﻟﺭﻜﻌﺘﻴﻥ‪ ،‬ﻭﻟﻡ ﻴﺠﻠﺱ)‪" (٣٠‬ﻓﺈﻥ‬
‫ﺫﻟﻙ ﻟﻪ؟ ﻓﺄﺠﺎﺏ ﻗﺎﺌﻼ‪":‬ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﻗﺩ ﺜﺒﺕ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫ﻗﻭﻟﻪ"ﻭﻟﻡ ﻴﺠﻠﺱ ﻋﺎﻡ ﻟﻡ ﻴﺴﺘﺜﻥ ﻤﻨﻪ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‪ ،‬ﻭﻗﺩ ﻴﻘﺎل‪:‬‬
‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺠﻠﺴﻬﺎ‪ ،‬ﻟﻜﻥ ﺘﺭﺩﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻫل ﻓﻌـل‬ ‫ﺇﻥ ﺍﻟﺠﻠﻭﺱ ﺍﻟﻤﻨﻔﻰ ﺠﻠﻭﺱ ﺍﻟﺘﺸﻬﺩ ﻻ ﻤﻁﻠﻕ ﺍﻟﺠﻠﻭﺱ‪.‬ﻭﺍﷲ‬
‫ﺫﻟﻙ ﻤﻥ ﻜﺒﺭ ﺍﻟﺴﻥ ﻟﻠﺤﺎﺠﺔ‪ ،‬ﺃﻭ ﻓﻌل ﺫﻟﻙ ﻷﻨﻪ ﻤﻥ ﺴﻨﺔ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺃﻋﻠﻡ")‪.(٣١‬‬
‫ﻓﻤﻥ ﻗﺎل ﺒﺎﻟﺜﺎﻨﻲ‪ :‬ﺍﺴﺘﺤﺒﻬﺎ ﻜﻘﻭل ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﺤﻤﺩ ﻓـﻲ ﺇﺤـﺩﻯ‬ ‫)د( ﺳﺒﺐ اﻻﺧﺘﻼف‪:‬‬
‫ﻭﺴﺒﺏ ﺍﺨﺘﻼﻓﻬﻡ‪ :‬ﺤﺩﻴﺜﺎﻥ ﻤﺨﺘﻠﻔﺎﻥ ﻓﻲ ﺫﻟﻙ‪ ،‬ﺃﺤﺩﻫﻤﺎ‪ :‬ﺤﺩﻴﺙ‬
‫ﺍﻟﺭﻭﺍﻴﺘﻴﻥ‪ ،‬ﻭﻤﻥ ﻗﺎل ﺒﺎﻷﻭل‪ :‬ﻟﻡ ﻴﺴﺘﺤﺒﻬﺎ ﺇﻻ ﻋﻨﺩ ﺍﻟﺤﺎﺠﺔ ﻜﻘـﻭل‬
‫ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﺤﻭﻴﺭﺙ ﺍﻟﺜﺎﺒﺕ ﺃﻨﻪ ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﺃﺒﻰ ﺤﻨﻴﻔﺔ ﻭﻤﺎﻟﻙ‪ ،‬ﻭﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺇﻟﻰ ﺃﻥ ﻗﺎل ﻭﻤﺜـل ﻫـﺫﻩ‬
‫ﺍﻟﻤﺴﺎﺌل ﻫﻲ ﻤﻥ ﻤﺴﺎﺌل ﺍﻹﺠﺘﻬﺎﺩ‪ ،‬ﻭﺍﻷﻗﻭﻯ ﺃﻥ‪ ‬ﻤﺘﺎﺒﻌـﺔ ﺍﻹﻤـﺎﻡ‬ ‫ﻴﺼﻠﻰ ﻓﺈﺫﺍ ﻜﺎﻥ ﻓﻲ ﻭﺘﺭ ﻤﻥ ﺼﻼﺘﻪ ﻟﻡ ﻴﻨﻬﺽ ﺤﺘﻰ ﻴﺴﺘﻭﻱ‬
‫ﻗﺎﻋﺩ‪‬ﺍ‪ .‬ﻭﺤﺩﻴﺙ ﺃﺒﻰ ﺤﻤﻴﺩ ﻓﻲ ﺼﻔﺔ ﺍﻟﺼﻼﺓ ﺃﻨﻪ‪ :‬ﻟﻤﺎ ﺭﻓﻊ ﺭﺃﺴﻪ‬
‫ﺃﻭ‪‬ﻟﻰ ﻤﻥ ﺍﻟﺘﺨﻠﻑ‪ ،‬ﻟﻔﻌل ﻤﺴﺘﺤﺏ ﻭﺍﷲ ﺃﻋﻠﻡ‪.‬‬
‫ﻤﻥ ﺍﻟﺭﻜﻌﺔ ﺍﻷﻭﻟﻰ ﻗﺎﻡ ﻭﻟﻡ ﻴﺘﻭﺭﻙ‪ ،‬ﻭﺒﺎﻷﻭل ﺃﺨﺫ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬
‫ﻭﻗﺩ ﺭﺠﺢ ﺃﻴﻀﺎ ﻫﺫﺍ ﺍﻟﻘﻭل ﺍﻟﻌﻼﻤﺔ ﺍﺒﻥ ﻋﺜﻴﻤﻥ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺭﺡ‬
‫)‪(٣٦‬‬ ‫ﻭﺒﺎﻟﺜﺎﻨﻲ ﺃﺨﺫ ﺍﻟﺠﻤﻬﻭﺭ ﻭﻗﺎﻟﻭﺍ ﺇﻥ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﺤﻴﺙ ﻗﺎل‪ :‬ﻤﺴﺄﻟﺔ‪ :‬ﺇﺫﺍ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﻤﺄﻤﻭﻤ‪‬ﺎ ﻓﻬل ﻴﺴﻥ‬ ‫ﺍﻟﻤﻤﺘﻊ‬
‫ﻤﺎ ﺍﺴﺘﺭﺍﺡ ﺒﻴﻥ ﺍﻟﺴﺠﻭﺩ ﻭﺍﻟﻘﻴﺎﻡ ﺤﺘﻰ ﺘﺒﺩﻥ ﻭﻫﻭ ﻏﻴﺭ ﻗﺎﺼﺩ‬
‫ﻟﻪ ﺃﻥ ﻴﺠﻠﺱ ﺇﺫﺍ ﻜﺎﻥ ﻴﺭﻯ ﻫﺫﺍ ﺍﻟﺠﻠﻭﺱ ﺴﻨﺔ‪ ،‬ﺃﻭ ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ‬
‫)‪(٣٢‬‬
‫ﺃﻓﻀل؟‬ ‫ﺍﻟﺘﺸﺭﻴﻊ ﺒﻬﺫﻩ ﺍﻟﺠﻠﺴﺔ‪.‬‬
‫)ھـ( اﻟﺘﺮﺟﯿﺢ‪:‬‬
‫ﺍﻟﺠﻭﺍﺏ‪ :‬ﺃﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ ﺃﻓﻀل‪ ،‬ﻭﻟﻬﺫﺍ ﻴﺘﺭﻙ ﺍﻟﻭﺍﺠﺏ ﻭﻫﻭ‬
‫ﺴﻨﻴ‪‬ﺔ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ‪ ،‬ﻭﺃﻨﻬـﺎ‬
‫ﺍﻟﺭﺍﺠﺢ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ :‬ﺍﻟﻘﻭل ﺒ ‪‬‬
‫ﺍﻟﺘﺸﻬﺩ ﺍﻷﻭل‪ ،‬ﻭﻴﻔﻌل ﺍﻟﺯﺍﺌﺩ ﻜﻤﺎ ﻟﻭ ﺃﺩﺭﻙ ﺍﻹﻤﺎﻡ ﻓﻲ ﺍﻟﺭﻜﻌﺔ‬
‫ﻤﻥ ﺍﻟﺴ‪‬ﻨﻥ ﺍﻟﺘﻲ ﻓﻌﻠﻬﺎ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓـﻲ ﺒﻌـﺽ‬
‫ﺍﻟﺜﺎﻨﻴﺔ ﻓﺈﻨﻪ ﺴﻭﻑ ﻴﺘﺸﻬﺩ ﻓﻲ ﺃﻭل ﺭﻜﻌﺔ ﻓﻴﺄﺘﻲ ﺒﺘﺸﻬﺩ‪ ،‬ﺯﺍﺌﺩ‪ ،‬ﻤﻥ‬
‫ﺃﺠل ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ‪ ،‬ﺒل ﻴﺘﺭﻙ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺭﻜﻥ ﻤﻥ ﺃﺠل ﻤﺘﺎﺒﻌﺔ‬ ‫)‪ (٢٧‬ﻤﺴﻠﻡ‪ ،‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪.٧٣٢‬‬
‫)‪ (٢٨‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪،‬ﺤﺩﻴﺙ ﺭﻗﻡ‪٧٣٣‬‬
‫)‪ (٣٣‬ﻋﻤﺭﻭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺴﻠﻴﻡ‪١٤٢٧) ،‬ﻫـ( ﺍﻟﻤﺴﺎﺌل ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺍﻟﻁﺒﻌﺔ‬ ‫)‪ (٢٩‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪.٧٣٣‬‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻔﺭﻗﺎﻥ‪ ،‬ﺍﻹﻤﺎﺭﺍﺕ‪ ،‬ﺹ ‪.٩٢‬‬ ‫)‪ (٣٠‬ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪٩٢٩‬‬
‫)‪ (٣٤‬ﻭﻗﺩ ﻭﺭﺩ ﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻯ ﺝ‪ ،١‬ﺹ‪ ،٢٤٠‬ﻭﻤﺴﻠﻡ‪ ،‬ﺝ‪ ،١‬ﺹ‪.٣٨‬‬ ‫)‪ (٣١‬ﻓﻬﺩ ﻨﺎﺼﺭ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ‪١٤٢٣) ،‬ﻫـ ( ﻓﺘﺎﻭﻯ ﺃﺭﻜﺎﻥ ﺍﻹﺴﻼﻡ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ﺩﺍﺭ ﺍﻟﺜﺭﻴﺎ‪،‬‬
‫)‪ (٣٥‬ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪١٤٢١) ،‬ﻫـ ـ ‪٢٠٠١‬ﻡ ( ﻤﺠﻤﻭﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﺝ‪ ٢٢‬ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ‪،‬‬ ‫ﺹ‪٣٣٢-٣٣١‬‬
‫ﺹ‪٢٦٣‬‬ ‫)‪ (٣٢‬ﻤﺤﻤﺩ ﺃﻭﻟﻰ ﺒﻥ ﺍﻟﻤﻨﺫﺭ ﺍﻷﻨﺼﺎﺭﻯ‪) ،‬ﺩ‪ .‬ﺕ(ﺇﺭﺸﺎﺩ ﺍﻟﻤﺴﺘﺭﺸﺩﻴﻥ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻻﻭﻟﻰ ﻁﺒﻊ ﻋﻠﻰ‬
‫)‪ (٣٦‬ﺍﺒﻥ ﻋﺜﻴﻤﻴﻥ‪ ،‬ﺍﻟﺸﺭﺡ ﺍﻟﻤﻤﺘﻊ‪،‬ﺝ‪ ،٣‬ﺹ‪١٩٢‬‬ ‫ﻨﻔﻘﺔ ﺼﺎﺤﺏ ﺍﻟﺴﻤﻭ ﺍﻷﻤﻴﺭ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ﺍﻟﻜﺒﻴﺭ‪ ،‬ﺹ‪.١٢٤‬‬

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 ‫‪‬‬

‫‪ ‬‬ ‫•‬ ‫ﺍﻹﻤﺎﻡ‪ ،‬ﻓﻘﺩ ﻗﺎل ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪" :‬ﺇﺫﺍ ﺼﻠﻰ ﻗﺎﻋﺩ‪‬ﺍ‬
‫‪ .١‬ﺍﻟﻜﺴﺎﻨﻲ‪ ،‬ﺍﻹﻤﺎﻡ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺒﻜﺭﺒﻥ ﻤﺴﻌﻭﺩ‪١٤٢٣)،‬ﻫـ( ‪،‬‬ ‫ﻓﺼﻠﻭﺍ ﻗﻌﻭﺩ‪‬ﺍ "ﻓﻴﺘﺭﻙ ﺭﻜﻥ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺭﻜﻥ ﺍﻟﺭﻜﻭﻉ ﻓﻴﺠﻠﺱ ﻓﻲ‬
‫ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﺸﺭﺍﺌﻊ‪ ،‬ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴـﺔ‬ ‫ﻤﻭﻀﻊ ﺍﻟﻘﻴﺎﻡ ﻭﻴﻭﻤﺊ ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﺭﻜﻭﻉ‪ ،‬ﻜل ﻫﺫﺍ ﻤﻥ ﺃﺠل‬
‫‪،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪.‬‬ ‫ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ"‪.‬‬
‫‪ .٢‬ﺍﻟﻘﻴﺭﻭﺍﻨﻲ‪ ،‬ﺍﺒﻥ ﺃﺒﻲ ﺯﻴﺩ‪ ،‬ﺜﻤﺭ ﺍﻟﺩﺍﻨﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪.‬‬ ‫ﻓﻲ ﺍﻟﺨﺘﺎﻡ ﻴﻘﻭل ﺍﻟﺒﺎﺤﺜﺎﻥ ﺇﻥ‪ ‬ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﺴـﺎﺌل ﺍﻻﺠﺘﻬﺎﺩﻴـﺔ ﻻ‬
‫‪ .٣‬ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪١٤٢١)،‬ﻫـ(‪ ،‬ﻤﺠﻤﻭﻋﺔ ﺍﻟﻔﺘـﺎﻭﻯ‪ ،‬ﺍﻟﻤﻨﺼـﻭﺭﺓ‪ ،‬ﺩﺍﺭ‬ ‫ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻜﻭﻥ ﻤﺜﺎﺭ ﻓﺘﻨﺔ‪ ،‬ﻭﺸﻘﺎﻕ‪ ،‬ﻭﺘﻨـﺎﺯﻉ‪ ،‬ﻓﺘﺼـﺒﺢ ﺴـﺒﺒﺎ‬
‫ﺍﻟﻭﻓﺎﺀ‪.‬‬ ‫)‪(٣٧‬‬
‫ﻟﺘﻔﺭﻴﻕ ﺍﻟﻤﺴﺎﺠﺩ‪ ،‬ﻭﻫﻨﺎﻙ ﻤﺜﺎل ﻟﻤﺴﺠﺩﺍ ﻓﻲ ﻤﺩﻴﻨـﺔ ﺼـﻜﺘﻭ‬
‫ـﺎﺭﻱ‪ ،‬ﺩﺍﺭ‬
‫ـﺘﺢ ﺍﻟﺒـ‬
‫ــ(‪ ،‬ﻓـ‬
‫ـﻘﻼﻨﻲ‪١٤٢١)،‬ﻫـ‬
‫ـﻥ ﺤﺠﺭﺍﻟﻌﺴـ‬
‫‪ .٤‬ﺍﺒـ‬ ‫ﺍﻓﺘﺭﻕ ﺍﻟﻤﺼﻠﻭﻥ ﻓﻴﻪ ﻤﻥ ﺃﺠل ﺠﻠﺴﺔ ﺍﻻﺴـﺘﺭﺍﺤﺔ‪ ،‬ﻷﻥ ﺍﻟﻌـﺩﺍﻭﺓ‬
‫ﻤﺼﺭﻟﻠﻁﺒﺎﻋﺔ‪،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻭﺍﻟﺒﻐﻀﺎﺀ ﻫﻲ ﺴﺒﺏ ﺘﻔﺭﻴﻕ ﻜﻠﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺘﺸـﺘﻴﺕ ﺃﻤـﺭﻫﻡ‪،‬‬
‫‪ .٥‬ﺍﺒﻥ ﺭﺸﺩ ﺍﻟﻘﺭﻁﺒﻲ‪١٤١٥)،‬ﻫــ(‪ ،‬ﺒﺩﺍﻴـﺔ ﺍﻟﻤﺠﺘﻬـﺩ ﻭﻨﻬﺎﻴـﺔ‬ ‫ﻭﻀﻌﻑ ﺸﺄﻨﻬﻡ‪،‬ﺤﺘﻰ ﺃﺼﺒﺤﻭﺍ ﻤﻤﺯﻗﻴﻥ ﻤﺘﻔﺭﻗﻴﻥ‪،‬ﺤﺘـﻰ ﺘﺴـﻠﻁ‬
‫ﺍﻟﻤﻘﺘﺼﺩ‪ ،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ‪ ،‬ﻤﻜﺘﺒﺔ ﻨﺯﺍﺭ ﻤﺼﻁﻔﻰ ﺍﻟﺒﺎﺯ‪.‬‬ ‫ﻋﻠﻴﻬﻡ ﺃﻋﺩﺍﺅﻫﻡ ﻭﺍﷲ ﺍﻟﻤﺴﺘﻌﺎﻥ‪.‬‬
‫‪ .٦‬ﺍﺒﻥ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﺎﻟﻜﻲ ﺃﺒﻲ ﺒﻜﺭﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ‪١٤٢٦) ،‬ﻫـ( ‪،‬‬ ‫‪ ‬‬
‫ﺍﻟﻘﺒﺱ ﻓﻲ ﺸﺭﺡ ﻤﻭﻁﺄ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ‪ ،‬ﺒﻴـﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ‬ ‫ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻟﺘﻭﺼﻴﺎﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫اﻟﻨﺘﺎﺋﺞ ‪:‬‬
‫‪ .٧‬ﺍﺒﻥ ﻋﺜﻴﻤﻴﻥ)‪١٤٢٦‬ﻫـ( ﻓﺘﺢ ﺫﻱ ﺍﻟﺠﻼل ﻭﺍﻹﻜﺭﺍﻡ ﺸﺭﺡ ﺒﻠﻭﻍ‬ ‫‪ .١‬ﺇﻥ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺴﻨﺔ ﻤﻥ ﺴﻨﻥ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻟﻡ ﻴﺩﺍﻭﻡ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻤﺭﺍﻡ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﺩﺍﺭ ﺍﻟﻭﻁﻥ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪.‬‬
‫‪ .٨‬ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺒﺭ ﺍﻷﻨﺩﻟﺴﻲ )‪١٩٩٨‬ﻡ( ﺍﻟﺘﻤﻬﻴﺩ ﻟﻤﺎ ﻓﻲ ﺍﻟﻤﻭﻁﺄ ﻤـﻥ‬ ‫‪ .٢‬ﺇﻥ ﻜﻴﻔﻴﺔ ﺍﻟﺘﻜﺒﻴﺭ ﻓﻲ ﺠﻠﺴﺔ ﺍﻻﺴﺘﺭﺍﺤﺔ ﺘﺨﺘﻠﻑ ﻭﺒﺄﻴﻬﺎ ﺃﺨﺫ‬
‫ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﺴﺎﻨﻴﺩ‪،‬ﺍﻟﻔﺎﺭﻭﻕ ﺍﻟﺤﺩﻴﺜﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴـﻊ‪ ،‬ﺍﻟﻁﺒﻌـﺔ‬ ‫ﺍﻟﻤﺼﻠﻲ ﺃﺠﺯﺃﺘﻪ‪.‬‬
‫ﺍﻷﻭﻟﻰ‪.‬‬ ‫‪ .٣‬ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺄﻤﻭﻡ ﻤﺭﺍﻋﺎﺓ ﺤﺎﻟﺔ ﺍﻹﻤﺎﻡ ﻜﻲ ﻴﺘﺎﺒﻌﻪ ﺇﺫﺍ ﻜﺎﻥ ﺠﻠﺱ‬
‫‪ .٩‬ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺒﺭ )‪١٤١٨‬ﻫـ( ﻓﺘﺢ ﻋﻠﻲ ﻤﺎﻟﻙ ﺒﺘﺒﻭﻴﺏ ﺍﻟﺘﻤﻬﻴﺩ‪ ،‬ﻤﻜﺔ‬ ‫ﻟﻼﺴﺘﺭﺍﺤﺔ ﺘﺎﺒﻌﻪ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻷﻥ ﻤﺘﺎﺒﻌﺔ ﺍﻹﻤﺎﻡ ﻭﺍﺠﺏ ﻤﻥ‬
‫ﺍﻟﻤﻜﺭﻤﺔ‪ ،‬ﻤﻜﺘﺒﺔ ﺃﺤﻤﺩ ﻋﺒﺎﺱ ﺍﻟﺒﺎﺯ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻭﺍﺠﺒﺎﺕ ﺍﻟﺼﻼﺓ‪.‬‬
‫‪ .١٠‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ )‪١٤١٢‬ﻫـ( ﺍﻟﻤﻐﻨﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﻤﻜﺘﺒﺔ ﻫﺠﺭ‪ ،‬ﺍﻟﻁﺒﻌﺔ‬ ‫اﻟﺘﻮﺻﯿﺎت‪:‬‬
‫‪ .١‬ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻴﻀﻌﻭﺍ ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻤﺨﺘﻠـﻑ‬
‫ﺍﻟﺜﺎﻨﻴﺔ‪،‬‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻴﺯﺍﻥ ﺍﻟﺸﺭﻋﻲ‪ ،‬ﺤﺘﻰ ﻴﺴﺩﻭﺍ ﺃﺒﻭﺍﺏ ﺇﺜـﺎﺭﺓ ﺍﻟﻔﺘﻨـﺔ‬
‫‪ .١١‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ)‪١٤١٩‬ﻫـ( ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ﻓـﻲ ﻫـﺩﻱ ﺨﻴـﺭ‬
‫ﺍﻟﻨﺎﺸﺌﺔ ﻤﻨﻬﺎ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫‪ .٢‬ﺇﻟﻘﺎﺀ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﻁﻠﺒﺔ ﺍﻟﻌﻠﻡ ﺤـﻭل ﻫـﺫﻩ ﺍﻟﻤﺴـﺎﺌل ﺍﻟﻔﻘﻬﻴـﺔ‬
‫‪ .١٢‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ ﺍﻟﺤﻨﻔﻲ ﻜﻤﺎل ﺍﻟـﺩﻴﻥ ﻤﺤﻤـﺩ ﺒـﻥ ﻋﺒـﺩ ﺍﻟﻭﺍﺤـﺩ‪،‬‬
‫ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺇﻟﻘﺎﺀ ﺍﻟﺩﺭﻭﺱ ﻭﺍﻟﻤﺤﺎﻀﺭﺍﺕ ﻭﻋﻘـﺩ‬
‫)‪١٣٩٧‬ﻫـ( ﺸﺭﺡ ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‪ ،‬ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪ ،‬ﺍﻟﻁﺒﻌـﺔ‬
‫ﺍﻟﻤﺅﺘﻤﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺴﺎﻋﺩ ﻓﻲ ﺍﻟﻤﺠﺎل‪.‬‬
‫ﺍﻟﺜﺎﻨﻴﺔ‪.‬‬
‫‪ .٣‬ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻭﺭﺍﺀ ﺍﻟﺩﻟﻴل ﺍﻟﺼﺤﻴﺢ ﻭﺃﻥ ﻴﺠﺘﻨﺒـﻭﺍ‬
‫‪ .١٣‬ﺍﺒﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﻓﺭﻴﻘﻲ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺒﻴـﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪،‬‬
‫ﺍﻟﺘﻌﺼﺏ ﺍﻟﻤﺫﻫﺒﻲ ﺃﻭ ﺍﻟﺤﺯﺒﻲ ﺃﻭ ﺍﻟﻘﺒﻠﻲ ﺃﻭ ﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﻴﺴﺒﺏ‬
‫ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ‪.‬‬
‫ﺘﻔﺭﻗﺔ ﻭﺤﺩﺘﻬﻡ ﻭ ﺘﺸﺘﻴﺕ ﺼﻔﻬﻡ‪.‬‬
‫‪ .١٤‬ﺃﺒﻭ ﻤﺎﻟﻙ ﻜﻤﺎل ﺒﻥ ﺍﻟﺴﻴﺩ ﺴﺎﻟﻡ‪ ،‬ﺼﺤﻴﺢ ﻓﻘـﻪ ﺍﻟﺴـﻨﺔ‪ ،‬ﺍﻟﻤﻜﺘﺒـﺔ‬
‫‪‬‬
‫ﺍﻟﺘﻭﻓﻴﻘﻴﺔ‪.‬‬
‫‪ .١٥‬ﺍﺒﻥ ﺤﺯﻡ )‪١٩٩٨‬ﻡ( ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﻠﻲ ﺒﻥ ﺃﺤﻤﺩ ﺴﻌﻴﺩ‪ ،‬ﺍﻟﻤﺤﻠـﻰ‪،‬‬
‫)‪ (٣٧‬ﻤﺩﻴﻨﺔ ﺼﻜﺘﻭ ‪ :‬ﻭﺘﻘﻊ ﻭﻻﻴﺔ ﺼﻜﺘﻭ ﻓﻲ ﺍﻟﺸﻤﺎل ﺍﻟﻐﺭﺒﻲ ﻤﻥ ﻨﻴﺠﻴﺭﻴﺎ ﻗﺭﻴﺒﺎ ﻤﻥ ﻤﺠﺭﻯ ﻨﻬﺭ‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺼﻜﺘﻭ ﻭﺭﻴﻤﺎ ﻭﺃﻟﺤﻕ ﺒﻬﺎ ﺯﻨﻔﺭﻯ ﻭﺃﺭﻏﻨﻐﻭ ﻭ ﻜﺏ ﻓﻲ ﺃﻴﺎﻡ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻓﺼﺎﺭﺕ ﺠﺯﺀﺍ ﻜﺒﻴﺭﺍ ﻓﻲ‬
‫ﻤﺤﻤﻴﺔ ﻨﻴﺠﻴﺭﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﻴﺴﻜﻨﻬﺎ ‪ ٤٢٧،٧٦٥‬ﻨﺴﻤﺔ ﺘﻘﺭﻴﺒﺎ ﺤﺴﺏ ﺇﺤﺼﺎﺀﺍﺕ ‪٢٠٠٦‬ﻡ‪.‬‬

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 ‫‪‬‬

‫‪ .١٦‬ﺒﻜﺭﺇﺴﻤﺎﻋﻴل )‪١٤١٧‬ﻫـ( ﺍﻟﻔﻘﻪ ﺍﻟﻭﺍﻀﺢ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭ‪،‬‬

‫ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪.‬‬
‫‪ .١٧‬ﺍﻟﺒﺴﺎﻡ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‪ ،‬ﺘﻭﻀﻴﺢ ﻤﻥ ﺒﻠﻭﻍ ﺍﻟﻤﺭﺍﻡ‪،‬ﻤﻜﺘﺒﺔ‬
‫ﻤﺼﻁﻔﻰ ﺍﻟﺒﺎﺯ‪،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ‪.‬‬
‫‪ .١٨‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻤﻨﺼﻭﺭﺒﻥ ﻴﻭﻨﺱ‪،‬ﺍﻟﺭﻭﺽ ﺍﻟﻤﺭﺒﻊ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﺅﻴﺩ‪،‬ﺍﻟﻁﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫‪ .١٩‬ﺍﻟﺴﻴﺩ ﻋﺜﻤﺎﻥ ﺒﻥ ﺤﺴﻴﻥ ﺒﻥ ﺒﺭﻱ ﺍﻟﺠﻌﻠﻲ ﺍﻟﻤﺎﻟﻜﻲ‪،‬ﺴﺭﺍﺝ ﺍﻟﺴﺎﻟﻙ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪.‬‬
‫‪ .٢٠‬ﺍﻟﺸﻭﻜﺎﻨﻲ )‪١٤١٣‬ﻫـ( ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﻨﻴل ﺍﻷﻭﻁﺎﺭ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪ .٢١‬ﺍﻟﺼﺎﻭﻱ )‪١٣٨٣‬ﻫـ( ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﺒﻠﻐﺔ ﺍﻟﺴـﺎﻟﻙ ﻷﻗـﺭﺏ‬
‫ﺍﻟﻤﺴﺎﻟﻙ‪ ،‬ﻤﻁﺒﻌﺔ ﻤﺼﻁﻔﻰ ﺍﻟﺒﺎﺒﻲ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﺨﻴﺭﺓ‪.‬‬
‫‪ .٢٢‬ﻋﻤﺭﻭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺴﻠﻴﻡ )‪١٤٢٧‬ﻫــ( ﺍﻟﻤﺴـﺎﺌل ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺇﻤﺎﺭﺍﺕ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻔﺭﻗﺎﻥ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫‪ .٢٣‬ﻓﻬﺩ ﻨﺎﺼﺭ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ )‪١٤٢٣‬ﻫـ( ﻓﺘﺎﻭﻯ ﺃﺭﻜﺎﻥ ﺍﻹﺴﻼﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺜﺭﻴﺎ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫‪ .٢٤‬ﻤﺠﻤﻊ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻭﺴﻴﻁ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪.‬‬
‫‪ .٢٥‬ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺨﻁﺎﺏ ﺍﻟﺴﺒﻜﻲ )‪ ١٣٩٧‬ﻫـ( ﺍﻟﺩﻴﻥ ﺍﻟﺨـﺎﻟﺹ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ‪.‬‬
‫‪ .٢٦‬ﻤﺤﻤﺩ ﺃﻭﻟﻲ ﺒﻥ ﺍﻟﻤﻨﺫﺭ ﺍﻷﻨﺼﺎﺭﻱ‪،‬ﺇﺭﺸﺎﺩ ﺍﻟﻤﺴﺘﺭ ﺸﺩﻴﻥ‪ ،‬ﻁﺒـﻊ‬
‫ﻋﻠﻰ ﻨﻔﻘﺔ ﺼﺎﺤﺏ ﺍﻟﺴﻤﻭﺍﻷﻤﻴﺭﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ﺍﻟﻜﺒﻴﺭ‪.‬‬
‫‪ .٢٧‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻰ ﺒﻥ ﺸﺭﻑ )‪١٤٢٣‬ﻫـ(‬
‫ﺍﻟﻤﺠﻤﻭﻉ ﺸﺭﺡ ﺍﻟﻤﻬﺫﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ .٢٨‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻰ ﺒـﻥ ﺸـﺭﻑ‪ ،‬ﺭﻭﻀـﺔ‬
‫ﺍﻟﻁﺎﻟﺒﻴﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ .٢٩‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻰ ﺒﻥ ﺸﺭﻑ‪ ،‬ﺸﺭﺡ ﺼﺤﻴﺢ‬
‫ﻤﺴﻠﻡ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬

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