‫‪1‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫﷽‬

‫ﺍﻟﻤﻘﺪﻣﺔ‬

‫ﺍﻟﺤﻤﺪ ‪ ،-‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣ ﻦ ﺍﺗﺒ ﻊ‬

‫ﻫﺪﺍﻩ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ ‪...‬‬

‫ﻓﻬﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺗﺮﺷﻴﺪ ﺍﻟﺼﺤﻮﺓ« ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺗﺘﻀ ﻤﻦ ﺟﻤﻠ ﺔ ﻣ ﻦ‬

‫ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻛﻠﻬﺎ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ ﻓﻲ ﻋﺼﺮﻧﺎ‪.‬‬

‫ﻭﻗﻀﻴﺔ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺃﻋﻈﻢ ﻗﻀ ﺎﻳﺎ ﺍﻟﻌﺼ ﺮ ﺧﻄ ًﺮﺍ‪ ،‬ﻭﺃﺑﻌ ﺪﻫﺎ ﺃﺛ ًﺮﺍ؛ ﻟﻤ ﺎ ﻟﻠﻤ ﺮﺃﺓ‬
‫ﻣﻦ ﺩﻭﺭ ﻛﺒﻴﺮ ﻓﻲ ﺣﻴﺎﺓ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺣﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺻﻼﺡ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻻ‬
‫ﺍﻷﺳﺮﺓ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﺼﻠﺢ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﺭﺳﺎﻟﺔ ﺳﺎﺑﻘﺔ ﻣﻜﺎﻧﺔ ﺍﻟﻤﺮﺃﺓ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓ‬
‫ﻭﻋﻀﻮﺍ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻓﻲ ﺭﺳ ﺎﻟﺔ‬
‫ً‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﺇﻧﺴﺎﻧًﺎ ﻭﺃﻧﺜﻰ ﻭﺃ ًﻣﺎ ﻭﺍﺑﻨﺔ ﻭﺯﻭﺟﺔ‬
‫ﺃﺧﺮﻯ ﺑﻴﻨﺎ ﺣﻜﻢ ﺍﻟﻨﻘﺎﺏ ﺑﻴﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺒﺪﻋﻴﺘﻪ‪ ،‬ﻭﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻔﺮﺿﻴﺘﻪ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﺗﺠﻴﺐ ﻋ ﻦ ﻋ ﺪﺓ ﺃﺳ ﺌﻠﺔ ﻫﺎﻣ ﺔ ﺗﺸ ﻐﻞ ﻧﺴ ﺎء ﻫ ﺬﺍ‬

‫ﺍﻟﻌﺼﺮ‪ ،‬ﻛﻤﺎ ﺗﺸﻐﻞ ﺭﺟﺎﻟﻪ ﻛﺬﻟﻚ‪ ،‬ﺃﻋﻨﻲ ﻣﻦ ﻳﻬﻤﻬﻢ ﺃﻣﺮ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺇﺭﺿﺎء ﺭﺑﻬ ﻢ‪،‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺣﻼﻝ ﷲ ﻣﻦ ﺣﺮﺍﻣﻪ‪.‬‬

‫ﻣﺎ ﻣﻌﻨﻰ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺃﻧﻬﻦ ﺃﺿﺮ ﺷﻲء ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ؟‬

‫ﻭﻫﻞ ﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻮﺭﺓ‪ ،‬ﻛﻤﺎ ﻳﺸﻴﻊ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﻤﺘﺪﻳﻨﻴﻦ؟ ﻭﻣ ﺎ ﺣﻜ ﻢ ﻧﻈ ﺮ‬

‫ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ؟‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪2‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻣﺎ ﺣﻜﻢ »ﺍﻻﺧﺘﻼﻁ« ﺑﻴﻦ ﺍﻟﺠﻨﺴﻴﻦ؟ ﻭﻫﻞ ﻛﻞ ﺍﺧﺘﻼﻁ ﺣﺮﺍﻡ؟‬

‫ﺻﺎ ﻣﻤﻦ ﻟﻪ ﺻﻠﺔ ﺑﻬﻦ ﻛﺎﻟﺠﺎﺭ ﺃﻭ‬

‫ﻭﻣﺎ ﺣﻜﻢ ﺇﻟﻘﺎء ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺧﺼﻮ ً‬
‫ﺍﻷﺳﺘﺎﺫ ﺃﻭ ﺍﻟﺰﻣﻴﻞ؟‬

‫ﻭﻣﺎ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﻓﻲ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺮﺟﻞ ﺍﻟﻤﺮﻳﺾ ﻏﻴﺮ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﺃﻭ ﺍﻟﺮﺟ ﻞ‬
‫ﻟﻠﻤﺮﺃﺓ ﺍﻟﻤﺮﻳﻀﺔ؟‬

‫ﻭﻣﺎ ﺍﻟﻤﻮﻗﻒ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﻣﺼ ﺎﻓﺤﺔ ﺍﻟﺮﺟ ﻞ ﻟﻠﻤ ﺮﺃﺓ‪ ،‬ﺃﻭ ﺍﻟﻤ ﺮﺃﺓ ﻟﻠﺮﺟ ﻞ ﻏﻴ ﺮ‬
‫ﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﺩﻋﺖ ﻟﺬﻟﻚ ﺣﺎﺟﺔ ﻭﺃ ُﻣﻨﺖ ﺍﻟﻔﺘﻨﺔ؟‬

‫ﻭﻣﺎ ﺍﻟﺤﻜﻢ ﻓ ﻲ ﻋﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﺧ ﺎﺭﺝ ﻣﻨﺰﻟﻬ ﺎ؟ ﻭﺇﺫﺍ ﻛ ﺎﻥ ﺟ ً‬

‫ﺎﺋﺰﺍ ﻓﻤ ﺎ ﺿ ﻮﺍﺑﻄﻪ‬
‫ﻋﺎ؟‬
‫ﺷﺮ ً‬

‫ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ ﻻ ﺗﻮﺟﺪ ﻣﺴﻠﻤﺔ ﺣﺮﻳﺼﺔ ﻋﻠﻰ ﺩﻳﻨﻬﺎ‪ ،‬ﻣﻬﺘﻤﺔ ﺑﺄﻣﺮ‬
‫ﺁﺧﺮﺗﻬﺎ ﺇﻻ ﻭﻫﻲ ﺗﺴﺄﻝ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻮﺩ ﻣﻌﺮﻓﺔ ﺟﻮﺍﺑﻬﺎ ﻣﻤﻦ ﺗﺜﻖ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎء‪.‬‬
‫ﻭﻫﺎ ﻧﺤﻦ ﻗﺪ ﺃﺟﺒﻨﺎ ﻋﻨﻬﺎ ﺑﻬﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﻣﺮﺍﻋﺎﺓ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ ﻓﻲ ﺗﺤﻘﻴﻖ ﻣﺼﺎﻟﺢ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﺎﻗﺮﺃﻫﺎ ﻳﺎ ﺃﺧﻲ ﺍﻟﻤﺴﻠﻢ‬
‫ﻗﺮﺍءﺓ ﻣﻦ ﻳﻌﺮﻑ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﺤﻖ ﺑﺎﻟﺮﺟﺎﻝ‪.‬‬
‫ﻋﺎ ﻟﻬﻮﻯ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻷﻥ‬
‫ﻭﻻ ﺗﻈﻦ ﺃﻧﺎ ﻧﻨﺸﺪ ﺍﻟﺘﻴﺴﻴﺮ ﻓﻲ ﻓﺘﺎﻭﻳﻨﺎ ﺇﺗﺒﺎ ً‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻴﺴﺮ ﻻ ﻋﻠﻰ ﺍﻟﻌﺴﺮ‪ ،‬ﻭﺍﻟﺤﺮﺝ ﻣﻨﻔﻲ ﻋﻦ ﺃﺣﻜﺎﻣﻬﺎ ﻗﻄﻌًﺎ‪،‬‬
‫ﻭﻗﺪ ﺗﺒﻴﻦ ﻟﻨﺎ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ‪ :‬ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﻛﻠﻤﺎ ﺗﻌﻤﻖ ﻓﻲ ﻓﻘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺗﺒﻴﻦ ﻟﻪ ﻳﺴﺮﻫﺎ‪،‬‬
‫ﻭﺳﻬﻮﻟﺘﻬﺎ ﻭﻭﻓﺎﺅﻫﺎ ﺑﺤﺎﺟﺎﺕ ﺍﻟﻨﺎﺱ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ .‬ﻓﻬﻲ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ‬
‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ :-‬ﺭﺣﻤﺔ ﻛﻠﻬﺎ‪ ،‬ﻋﺪﻝ ﻛﻠﻬﺎ‪ ،‬ﺣﻜﻤﺔ ﻛﻠﻬﺎ‪ ،‬ﻣﺼﻠﺤﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻱ ﻣﺴﺄﻟﺔ‬
‫ﺧﺮﺟﺖ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺣﻤﺔ ﺇﻟﻰ ﺿﺪﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺪﻝ ﺇﻟﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺤﻜﻤﺔ ﺇﻟﻰ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪3‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﻌﺒﺚ‪ ،‬ﻭﻣﻦ ﺍﻟﺤﻜﻤﺔ ﺇﻟﻰ ﺍﻟﻌﺒﺚ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺼﻠﺤﺔ ﺇﻟﻰ ﺍﻟﻤﻔﺴﺪﺓ‪ ،‬ﻓﻠﻴﺴﺖ ﻣﻦ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻓﻲ ﺷﻲء‪ ،‬ﻭﺇﻥ ﺃﺩﺧﻠﺖ ﻓﻴﻬﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ‪.‬‬
‫ﺍﻟﻠﻬ ﻢ ﻓ ﺎﻁﺮ ﺍﻟﺴ ﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻋ ﺎﻟﻢ ﺍﻟﻐﻴ ﺐ ﻭﺍﻟﺸ ﻬﺎﺩﺓ‪ ،‬ﺃﻧ ﺖ ﺗﺤﻜ ﻢ ﺑ ﻴﻦ‬
‫ﻋﺒﺎﺩﻙ ﻓﻴﻤ ﺎ ﻛ ﺎﻧﻮﺍ ﻓﻴ ﻪ ﻳﺨﺘﻠﻔ ﻮﻥ‪ ،‬ﺃﻫ ﺪﻧﺎ ﻟﻤ ﺎ ﺍﺧﺘﻠ ﻒ ﻓﻴ ﻪ ﻣ ﻦ ﺍﻟﺤ ﻖ ﺑﺈﺫﻧ ﻚ‪ ،‬ﺇﻧﻤ ﺎ‬
‫ﺗﻬﺪﻱ ﻣﻦ ﺗﺸﺎء ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪.‬‬

‫ﺍﻟﺪﻭﺣﺔ ﻓﻲ ﺟﻤﺎﺩﻱ ﺍﻷﻭﻟﻰ ‪1416‬ﻫــ ‪ -‬ﺃﻛﺘﻮﺑﺮ ‪1995‬ﻡ‪.‬‬

‫ﺍﻟﻔﻘﻴﺮ ﺇﻟﻰ ﻣﻮﻻﻩ‬

‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪4‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎء ‪ ...‬ﻭﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ‬

‫ﺱ‪ :‬ﺑﻌ ﺾ ﺍﻟﻨ ﺎﺱ ﻳﺴ ﻴﺌﻮﻥ ﺍﻟﻈ ﻦ ﺑ ﺎﻟﻤﺮﺃﺓ‪ ،‬ﻭﻳﻌﺘﺒﺮﻭﻧﻬ ﺎ ﻣﺼ ﺪﺭ ﻛ ﻞ ﺑ ﻼء‬

‫ﻭﻓﺘﻨﺔ‪ ،‬ﻭﻳﻘﻮﻟ ﻮﻥ ﺇﺫﺍ ﺣ ﺪﺛﺖ ﺣﺎﺩﺛ ﺔ‪ ،‬ﺃﻭ ﻧﺰﻟ ﺖ ﻛﺎﺭﺛ ﺔ‪ :‬ﻓ ﺘﺶ ﻋ ﻦ ﺍﻟﻤ ﺮﺃﺓ! ‪ ...‬ﺑ ﻞ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻬﺎ ﻫﻲ ﺳﺒﺐ ﻛﻞ ﻣﺎ ﻋﺎﻧﺘﻪ ﻭﺗﻌﺎﻧﻴ ﻪ ﺍﻟﺒﺸ ﺮﻳﺔ ﻣ ﻦ ﻋﻬ ﺪ ﺃﺑ ﻲ ﺍﻟﺒﺸ ﺮ ﺁﺩﻡ‬
‫ﺇﻟﻰ ﺍﻟﻴﻮﻡ؛ ﻷﻧﻬﺎ ﺍﻟﺘﻲ ﺣﺮﺿﺘﻪ ﻋﻠﻰ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﺣﺘﻰ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺠﻨﺔ‪،‬‬
‫ﻭﺟﺮ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻨﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻣﻌﺎﻧﺎﺓ ﻭﺷﻘﺎء!‬

‫ﻟﻸﺳﻒ ﺇﻧﻬﻢ ﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﻳﺪﻋﻮﻥ ﺑﺒﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺍﻟﺘﻲ‬
‫ﺭﺑﻤﺎ ﻟﻢ ﺗﻜﻦ ﺻﺤﻴﺤﺔ ﻭﺭﺑﻤﺎ ‪ -‬ﺣﺘ ﻰ ﻟ ﻮ ﺻ ﺤﺖ ‪ -‬ﻓﻬﻤﻮﻫ ﺎ ﻋﻠ ﻰ ﻏﻴ ﺮ ﻭﺟﻬﻬ ﺎ‪،‬‬
‫ﻣﺜ ﻞ ﻣ ﺎ ﻭﺭﺩ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻷﺣﺎﺩﻳ ﺚ ﻣ ﻦ ﺍﻟﺘﺤ ﺬﻳﺮ ﻣ ﻦ ﻓﺘﻨ ﺔ ﺍﻟﻨﺴ ﺎء‪ ،‬ﻭﻗﻮﻟ ﻪ ﻋﻠﻴ ﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﻣﺎ ﺗﺮﻛﺖ ﺑﻌﺪﻱ ﻓﺘﻨﺔ ﺃﺿﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎء«‪.‬‬

‫ﻓﻤﺎ ﺍﻟﻤﺮﺩ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻤﺎ ﻳﺬﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻮﻋ ﺎﻅ ﻭﺍﻟﺨﻄﺒ ﺎء ﺃﺣﻴﺎﻧً ﺎ‪،‬‬
‫ﻓﻴﺴﺘﻐﻠﻪ ﻗﻮﻡ ﻓﻲ ﺍﻹﺳﺎءﺓ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻳﺴﺘﻐﻠﻪ ﺁﺧﺮﻭﻥ ﻓﻲ ﺍﻹﺳﺎءﺓ ﺇﻟ ﻰ ﺍﻹﺳ ﻼﻡ‬
‫ﺯﻭﺭﺍ ﺑﺄﻧﻪ ﻗﺴﺎ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻭﺭﺑﻤﺎ ﺟﺎﺭ ﻋﻠﻴﻬﺎ؟‬
‫ﺍﻟﺬﻱ ﻳﺘﻬﻤﻮﻧﻪ ً‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺻﻮﺗﻬﺎ ‪ -‬ﻛﻮﺟﻬﻬﺎ ‪ -‬ﻋﻮﺭﺓ‪ ،‬ﻭﺻﻼﺣﻬﺎ ﺃﻥ ﺗﻈﻞ ﺣﺒﻴﺴﺔ ﺍﻟﺪﺍﺭ ﺇﻟﻰ‬
‫ﺍﻟﻤﻮﺕ!‬

‫ﻣﻊ ﺃﻧﻨﺎ ﻧﻌﺘﻘ ﺪ ﺃﻧ ﻪ ﻻ ﻳﻮﺟ ﺪ ﺩﻳ ﻦ ﻛﺎﻹﺳ ﻼﻡ ﺃﻧﺼ ﻒ ﺍﻟﻤ ﺮﺃﺓ ﻭﺭﻋﺎﻫ ﺎ ﻭﻛﺮﻣﻬ ﺎ‬
‫ﻭﺃﻋﻄﺎﻫ ﺎ ﺣﻘﻮﻗﻬ ﺎ‪ ،‬ﻭﻟﻜﻨ ﺎ ﻻ ﻧﻤﻠ ﻚ ﻣ ﻦ ﺍﻟﺒﻴ ﺎﻥ ﻭﺍﻷﺩﻟ ﺔ ﻣ ﺎ ﻣﻠﻜﻜ ﻢ ﷲ‪ ،‬ﻓﺎﻟﻤ ﺄﻣﻮﻝ‬
‫ﻣ ﻨﻜﻢ ﺃﻥ ﺗﻮﺿ ﺤﻮﺍ ﻟﻬ ﺆﻻء ﺍﻟ ﺬﻳﻦ ﻳﺠﻬﻠ ﻮﻥ ﺍﻹﺳ ﻼﻡ ﺃﻭ ﻳﺘﺠﺎﻫﻠﻮﻧ ﻪ ﻣﻌﻨ ﻰ ﻫ ﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻤﻘﺼﻮﺩ ﺑﻬﺎ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪5‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺯﺍﺩﻛﻢ ﷲ ﺳﺪﺩًﺍ ﻭﺗﻮﻓﻴﻘًﺎ ﻭﻋﻤﻢ ﺍﻟﻨﻔﻊ ﺑﻜﻢ ‪ ...‬ﺁﻣﻴﻦ‪..‬‬

‫ﺟـ!!ـ‪ :‬ﻻ ﺗﻮﺟ ﺪ ﻗﻀ ﻴﺔ ﺍﻟﺘ ﺒﺲ ﻓﻴﻬ ﺎ ﺍﻟﺤ ﻖ ﺑﺎﻟﺒﺎﻁ ﻞ‪ ،‬ﻭﺍﺧ ﺘﻠﻂ ﻓﻴﻬ ﺎ ﺍﻟﺼ ﻮﺍﺏ‬
‫ﺑﺎﻟﺨﻄﺄ ﻭﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻣﺜﻞ ﻗﻀﻴﺔ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻣﺠﺘﻤﻌﺎﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻓﺎﻟﺤﻖ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﺩﻳﺎﻧ ﺔ ﺳ ﻤﺎﻭﻳﺔ ﺃﻭ ﺃﺭﺿ ﻴﺔ‪ ،‬ﻭﻻ ﻓﻠﺴ ﻔﺔ ﻣﺜﺎﻟﻴ ﺔ ﺃﻭ ﻭﺍﻗﻌﻴ ﺔ‪،‬‬
‫ﻛﺮﻣﺖ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﺘﻬﺎ ﻭﺣﻤﺘﻬﺎ‪ ،‬ﻣﺜﻞ ﺍﻹﺳﻼﻡ ‪...‬‬

‫ﻓﻘﺪ ﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ ﺇﻧﺴﺎﻧًﺎ‪.‬‬

‫ﻭﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ ﺃﻧﺜﻰ‪.‬‬

‫ﻭﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ ﺑﻨﺘًﺎ‪.‬‬

‫ﻭﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ ﺯﻭﺟﺔ‪.‬‬

‫ﻭﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ ﺃ ًﻣﺎ‪.‬‬

‫ﻋﻀﻮﺍ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‪.‬‬
‫ً‬ ‫ﻭﻛﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﺃﻧﺼﻔﻬﺎ ﻭﺣﻤﺎﻫﺎ‬

‫ﻛ ﺮﻡ ﺍﻹﺳ ﻼﻡ ﺍﻟﻤ ﺮﺃﺓ ﺇﻧﺴ ﺎﻧًﺎ ﺣ ﻴﻦ ﺍﻋﺘﺒﺮﻫ ﺎ ﻣﻜﻠﻔ ﺔ ﻣﺴ ﺌﻮﻟﺔ ﻛﺎﻣﻠ ﺔ ﺍﻟﻤﺴ ﺌﻮﻟﻴﺔ‬
‫ﻭﺍﻷﻫﻠﻴﺔ ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻣﺠﺰﻳ ﺔ ﺑ ﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘ ﺎﺏ ﻣﺜﻠ ﻪ‪ ،‬ﺣﺘ ﻰ ﺇﻥ ﺃﻭﻝ ﺗﻜﻠﻴ ﻒ ﺇﻟﻬ ﻲ‬
‫ﺻﺪﺭ ﻟﻺﻧﺴﺎﻥ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﻭﺍﻟﻤ ﺮﺃﺓ ﺟﻤﻴﻌً ﺎ‪ ،‬ﺣﻴ ﺚ ﻗ ﺎﻝ ﷲ ﻟﻺﻧﺴ ﺎﻥ ﺍﻷﻭﻝ؛ ﺁﺩﻡ‬
‫ﻪ‪´³²±°¯®¬«ª©¨§ } :‬‬ ‫ﻭﺯﻭﺟ‬
‫‪] {¸¶µ‬ﺍﻟﺒﻘﺮﺓ‪.[35 :‬‬

‫ﻭﻣﻤﺎ ﻳﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻓﻲ ﺷ ﻲء ﻣ ﻦ ﻧﺼﻮﺻ ﻪ ﺍﻟﺜﺎﺑﺘ ﺔ ﻓ ﻲ ﺍﻟﻘ ﺮﺁﻥ‬

‫ﺍﻟﻜ ﺮﻳﻢ ﺃﻭ ﺍﻟﺴ ﻨﺔ ﺍﻟﺼ ﺤﻴﺤﺔ ﻧ ﺺ ﻳﺤﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﺗﺒﻌ ﺔ ﺇﺧ ﺮﺍﺝ ﺁﺩﻡ ﻣ ﻦ ﺍﻟﺠﻨ ﺔ‪،‬‬
‫ﻭﺷﻘﺎء ﺫﺭﻳﺘﻪ ﻣ ﻦ ﺑﻌ ﺪﻩ‪ ،‬ﻛﻤ ﺎ ﺟ ﺎء ﺫﻟ ﻚ ﻓ ﻲ »ﺃﺳ ﻔﺎﺭ ﺍﻟﻌﻬ ﺪ ﺍﻟﻘ ﺪﻳﻢ«‪ .‬ﺑ ﻞ ﺍﻟﻘ ﺮﺁﻥ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪6‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻳﺆﻛﺪ ﺃﻥ ﺁﺩﻡ ﻫﻮ ﺍﻟﻤﺴﺌﻮﻝ ﺍﻷﻭﻝ‪_^]\[ZYXWVU} :‬‬

‫{ ]ﻁ ﻪ‪] {¬«ª©¨§ ¦¥¤£¢ } ،[115:‬ﻁ ﻪ‪،121 :‬‬

‫‪.[122‬‬

‫ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻅﻠﻤﻮﺍ ﺍﻟﻤﺮﺃﺓ ﻅﻠ ًﻤﺎ ﻛﺒﻴ ًﺮﺍ‪ ،‬ﻭﺟ ﺎﺭﻭﺍ‬
‫ﻋﻠﻰ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺣﺮﻣﻮﻫﺎ ﻣﻤﺎ ﻗﺮﺭﻩ ﺍﻟﺸﺮﻉ ﻟﻬ ﺎ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫ ﺎ ﺇﻧﺴ ﺎﻧًﺎ‪ ،‬ﺃﻭ ﺃﻧﺜ ﻰ‪ ،‬ﺃﻭ‬
‫ﺍﺑﻨﺔ‪ ،‬ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﺃﻭ ﺃ ًﻣﺎ‪.‬‬

‫ﻛﺜﻴﺮﺍ ﻣﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻣ ﻦ ﻅﻠ ﻢ ﻭﺍﻓﺘﺌ ﺎﺕ ﻭﻗ ﻊ ﺑﺎﺳ ﻢ ﺍﻟ ﺪﻳﻦ ﻭﻫ ﻮ‬

‫ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ً‬
‫ﻣﻨﻪ ﺑﺮﺍء‪.‬‬

‫ﻟﻘﺪ ﻧﺴﺒﻮﺍ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﷺ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺷﺄﻥ ﺍﻟﻨﺴ ﺎء‪» :‬ﺷ ﺎﻭﺭﻭﻫﻦ ﻭﺧ ﺎﻟﻔﻮﻫﻦ«‪،‬‬
‫ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﻻ ﻭﺯﻥ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﺷﺎﻭﺭ ﺯﻭﺟﺘﻪ ﺃﻡ ﺳﻠﻤﺔ ﻓﻲ ﺃﻣﺮ ﻣﻦ ﺃﻫﻢ ﺃﻣﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬

‫ﻣﺨﺘﺎﺭﺍ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺒﺮﻛﺔ‪.‬‬
‫ً‬ ‫ﻭﺃﺷﺎﺭﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺧﺬ ﺑﺮﺃﻳﻬﺎ ﺭﺍﺿﻴًﺎ‬

‫ﻭﻧﺴﺒﻮﺍ ﺇﻟﻰ ﻋﻠﻲ ﺑ ﻦ ﺃﺑ ﻲ ﻁﺎﻟ ﺐ ﺭﺿ ﻲ ﷲ ﻋﻨ ﻪ ﻗﻮﻟ ﻪ‪» :‬ﺍﻟﻤ ﺮﺃﺓ ﺷ ﺮ ﻛﻠﻬ ﺎ‪،‬‬
‫ﻭﺷﺮ ﻣﺎ ﻓﻴﻬﺎ ﺃﻧﻪ ﻻﺑﺪ ﻣﻨﻬﺎ« ﻭﻫﻮ ﻗﻮﻝ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﻗﻂ‪ ،‬ﻻ ﻣ ﻦ ﻣﻨﻄ ﻖ ﺍﻹﺳ ﻼﻡ‪،‬‬
‫ﻭﻻ ﻣﻦ ﻧﺼﻮﺻﻪ)‪.(1‬‬

‫ﻛﻴﻒ ﻭﺍﻟﻘ ﺮﺁﻥ ﺍﻟﻜ ﺮﻳﻢ ﻳﻘ ﺮﻥ ﺍﻟﻤﺴ ﻠﻤﺎﺕ ﺑﺎﻟﻤﺴ ﻠﻤﻴﻦ‪ ،‬ﻭﺍﻟﻤﺆﻣﻨ ﺎﺕ ﺑ ﺎﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﻭﺍﻟﻔﺎﺗﻨﺎﺕ ﺑﺎﻟﻘﺎﻧﺘﻴﻦ ‪ ...‬ﺇﻟﻰ ﺁﺧﺮ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﻛﺘﺎﺏ ﷲ ﺗﻌﺎﻟﻰ؟‬

‫ﻭﻗﺎﻟﻮﺍ ﻓﻴﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻮﺭﺓ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﻜﻠﻢ ﻣﻊ ﺭﺟﻞ‪،‬‬

‫)‪ (1‬ﻓﻨﺪﻧﺎ ﻫﺬﻩ ﺍﻟﻤﻘﻮﻟﺔ ﺑﺎﻟﺠﺰء ﺍﻷﻭﻝ ﻣﻦ »ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ« )ﺹ‪.(421‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪7‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻏﻴﺮ ﺯﻭﺝ ﻭﻻ ﻣﺤﺮﻡ‪ ،‬ﻷﻥ ﺻﻮﺗﻬﺎ ﺑﻄﺒﻴﻌﺘﻪ ﺍﻟﻨﺎﻋﻤﺔ ﻳﻐﺮﻱ ﺑﺎﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﻳ ﻮﻗﻆ ﻓ ﻲ‬
‫ﺍﻟﻘﻠﺐ ﺍﻟﺸﻬﻮﺓ‪.‬‬
‫ﻭﺳﺄﻟﻨﺎﻫﻢ ﻋﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻠﻢ ﻧﺠﺪ ﻟﻬﻢ ً‬
‫ﺩﻟﻴﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﻭﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ‪.‬‬

‫ﺗ ﺮﻯ ﻫ ﻞ ﺟﻬ ﻞ ﻫ ﺆﻻء ﺃﻥ ﺍﻟﻘ ﺮﺁﻥ ﺃﺟ ﺎﺯ ﺳ ﺆﺍﻝ ﺃﺯﻭﺍﺝ ﺍﻟﻨﺒ ﻲ ﷺ ﻣ ﻦ ﻭﺭﺍء‬

‫ﺣﺠﺎﺏ‪ ،‬ﺭﻏﻢ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻲ ﺃﻣﺮﻫﻦ‪ ،‬ﺣﺘﻰ ﺣﺮﻡ ﻋﻠﻴﻬﻦ ﻣﺎ ﻟﻢ ﻳﺤﺮﻡ ﻋﻠﻰ ﻏﻴﺮﻫﻦ؟‬

‫ﻭﻣ ﻊ ﻫ ﺬﺍ ﻗ ﺎﻝ ﷲ ﺗﻌ ﺎﻟﻰ‪{¶µ´³²±° } :‬‬

‫]ﺍﻷﺣﺰﺍﺏ‪ .[53 :‬ﻭﺍﻟﺴﺆﺍﻝ ﻳﻘﻀﻲ ﺟﻮﺍﺑًﺎ‪ ،‬ﻭﻫﻮ ﻣ ﺎ ﻛﺎﻧ ﺖ ﺗﻔﻌﻠ ﻪ ﺃﻣﻬ ﺎﺕ ﺍﻟﻤ ﺆﻣﻨﻴﻦ‪،‬‬
‫ﺣﻴﺚ ﻛﻦ ﻳﻔﺘﻴﻦ ﻣﻦ ﺍﺳﺘﻔﺘﺎﻫﻦ‪ ،‬ﻭﻳﻮﺭﻳﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺤﻤﻠﻬﺎ ﻋﻨﻬﻦ‪.‬‬

‫ﻭﻗ ﺪ ﻛﺎﻧ ﺖ ﺍﻟﻤ ﺮﺃﺓ ﺗﺴ ﺄﻝ ﺍﻟﻨﺒ ﻲ ﷺ ﻓ ﻲ ﺣﻀ ﺮﺓ ﺍﻟﺮﺟ ﺎﻝ ﻭﻟ ﻢ ﺗﺠ ﺪ ﻓ ﻲ ﺫﻟ ﻚ‬

‫ﺣﺮ ًﺟﺎ‪ ،‬ﻭﻻ ﻣﻨﻌﻬﺎ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬

‫ﻭﻗ ﺪ ﺭﺩﺕ ﺍﻟﻤ ﺮﺃﺓ ﻋﻠ ﻰ ﻋﻤ ﺮ ﺭﺃﻳ ﻪ‪ ،‬ﻭﻫ ﻮ ﻳﺨﻄ ﺐ ﻋﻠ ﻰ ﺍﻟﻤﻨﺒ ﺮ‪ ،‬ﻓﻠ ﻢ ﻳﻨﻜ ﺮ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﺍﻋﺘﺮﻑ ﺑﺼﻮﺍﺑﻬﺎ ﻭﺧﻄﺌﻪ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﻓﻘﻪ ﻣﻦ ﻋﻤﺮ«‪.‬‬

‫ﻭﻗ ﺪ ﺭﺃﻳﻨ ﺎ ﺍﻟﻔﺘ ﺎﺓ ﺍﺑﻨ ﺔ ﺍﻟﺸ ﻴﺦ ﺍﻟﻜﺒﻴ ﺮ ﺍﻟﻤ ﺬﻛﻮﺭﺓ ﻓ ﻲ ﺳ ﻮﺭﺓ ﺍﻟﻘﺼ ﺺ ﺗﻘ ﻮﻝ‬
‫ﻟﻤﻮﺳﻰ‪] {ihgfedcb} :‬ﺍﻟﻘﺼﺺ‪.[25 :‬‬

‫ﻛﻤﺎ ﺗﺤﺪﺛﺖ ﺇﻟﻴﻪ ﻫﻲ ﻭﺃﺧﺘﻬ ﺎ ﻣ ﻦ ﻗﺒ ﻞ ﺣ ﻴﻦ ﺳ ﺄﻟﻬﻤﺎ‪cba`_^ } :‬‬

‫‪] {jihgfed‬ﺍﻟﻘﺼﺺ‪.[23 :‬‬

‫ﻛﻤﺎ ﺣﻜﻲ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻣ ﺎ ﺟ ﺮﻯ ﻣ ﻦ ﺣ ﺪﻳﺚ ﺑ ﻴﻦ ﺳ ﻠﻴﻤﺎﻥ ﺳﺴ ﺲ ﻭﻣﻠﻜ ﺔ ﺳ ﺒﺄ‪،‬‬

‫ﻭﻣﺜﻞ ﺫﻟﻚ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻗﻮﻣﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫ﻭﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﻟﻢ ﻳﺮﺩ ﻣﺎ ﻳﻨﺴﺨﻪ ﻣﻦ ﺷﺮﻋﻨﺎ‪ ،‬ﻛﻤﺎ ﻫ ﻮ ﺍﻟﻤ ﺬﻫﺐ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪8‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﻤﺨﺘﺎﺭ‪.‬‬

‫ﻛﻞ ﻣﺎ ﻳﻤﻨﻊ ﻫﻨﺎ ﻫﻮ ﺍﻟﺘﻜﺴﺮ ﻭﺍﻟﺘﻤﻴﻊ ﻓﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟ ﺬﻱ ﻳ ﺮﺍﺩ ﺑ ﻪ ﺇﺛ ﺎﺭﺓ ﺍﻟﺮﺟ ﻞ‬
‫ﻭﺇﻏﺮﺍﺅﻩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﺒﺮ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺳ ﻢ »ﺍﻟﺨﻀ ﻮﻉ ﺑ ﺎﻟﻘﻮﻝ« ﻭﺫﻟ ﻚ ﻓ ﻲ ﻗﻮﻟ ﻪ‬
‫ﺗﻌ ﺎﻟﻰ‪^]\[ZYXWV UTSRQ} :‬‬
‫_`‪] {dcba‬ﺍﻷﺣﺰﺍﺏ‪.[32 :‬‬

‫ﻓﺎﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻫﻨﺎ ﻫﻮ ﻫﺬﺍ »ﺍﻟﺨﻀ ﻮﻉ« ﺍﻟ ﺬﻱ ﻳﻄﻤ ﻊ ﺍﻟ ﺬﻳﻦ ﺃﻣﺮﺿ ﺖ ﻗﻠ ﻮﺑﻬﻢ‬
‫ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻨﻌًﺎ ﻟﻠﻜﻼﻡ ﻛﻠﻪ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﻛﻠﻬﻢ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌ ﺎﻟﻰ ﺗﺘﻤ ﺔ‬
‫ﻟﻶﻳﺔ‪.{dcb} :‬‬

‫ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺃﺳﺎءﻭﺍ ﻓﻬﻤﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨ ﺎﺭﻱ ﻋﻨ ﻪ ﷺ ﺃﻧ ﻪ ﻗ ﺎﻝ‪» :‬ﻣ!ﺎ‬
‫ﺗﺮﻛﺖ ﺑﻌﺪﻱ ﻓﺘﻨﺔ ﺃﺻﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎء«‪.‬‬

‫ﻓﻘﺪ ﺗﻮﻫﻤﻮﺍ ﻭﺃﻭﻫﻤﻮﺍ ﺃﻥ ﺍﻟﻔﺘﻨﺔ ﻫﻨﺎ ﺗﻌﻨﻲ ﺃﻧﻬﻦ ﺷ ﺮ ﻭﻧﻘﻤ ﺔ‪ ،‬ﺃﻭ ﻣﺼ ﻴﺒﺔ ﻳﺒﺘﻠ ﻲ‬
‫ﺑﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻳﺒﺘﻠﻲ ﺑﺎﻟﻔﻘﺮ ﻭﺍﻟﻤ ﺮﺽ ﻭﺍﻟﺠ ﻮﻉ ﻭﺍﻟﺨ ﻮﻑ‪ ،‬ﻭﻏﻔﻠ ﻮﺍ ﻋ ﻦ ﺷ ﻲء‬
‫ﻣﻬﻢ‪ ،‬ﻭﻫ ﻮ‪ :‬ﺃﻥ ﺍﻹﻧﺴ ﺎﻥ ﺇﻧﻤ ﺎ ﻳﻔ ﺘﻦ ﺑ ﺎﻟﻨﻌﻢ ﺃﻛﺜ ﺮ ﻣﻤ ﺎ ﻳﻔ ﺘﻦ ﺑﺎﻟﻤﺼ ﺎﺋﺐ‪ .‬ﻭﻗ ﺪ ﻗ ﺎﻝ‬
‫{ ]ﺍﻷﻧﺒﻴﺎء‪.[35 :‬‬ ‫ﺗﻌﺎﻟﻰ‪Ñ} :‬‬

‫ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻷﻣ ﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﻫﻤ ﺎ ﻣ ﻦ ﺃﻋﻈ ﻢ‬
‫ﻧﻌﻢ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ‪ ،‬ﻓﺘﻨ ﺔ ﻳﺤ ﺬﺭ ﻣﻨﻬ ﺎ‪ ،‬ﻛﻤ ﺎ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺍﻟﻌﺰﻳ ﺰ‪:‬‬
‫ﺎﺑﻦ‪dcba} ،[15 :‬‬ ‫}‪] {ponm‬ﺍﻟﺘﻐ‬

‫‪] {e‬ﺍﻷﻧﻔﺎﻝ‪.[28 :‬‬

‫ﻭﻓﺘﻨﺘﻬﺎ ﺃﻧﻬﺎ ﻗﺪ ﺗﻠﻬﻲ ﺍﻹﻧﺴﺎﻥ ﻋ ﻦ ﻭﺍﺟﺒ ﻪ ﻧﺤ ﻮ ﺭﺑ ﻪ‪ ،‬ﻭﺗﺸ ﻐﻠﻪ ﻋ ﻦ ﻣﺼ ﻴﺮﻩ‪،‬‬

‫ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﷲ‪xwvutsrqponm } :‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪9‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫‪] {~}|{zy‬ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.[9 :‬‬

‫ﻭﻛﻤ ﺎ ﻳﺨ ﺎﻑ ﻋﻠ ﻰ ﺍﻟﻨ ﺎﺱ ﺃﻥ ﻳﻔﺘﻨ ﻮﺍ ﺑ ﺎﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻳﺨ ﺎﻑ ﻋﻠ ﻴﻬﻢ ﺃﻥ‬

‫ﻳﻔﺘﻨ ﻮﺍ ﺑﺎﻟﻨﺴ ﺎء‪ ،‬ﻳﻔﺘﻨ ﻮﺍ ﺑﻬ ﻦ ﺯﻭﺟ ﺎﺕ ﻳﺜﺒﻄ ﻨﻬﻢ ﻋ ﻦ ﺍﻟﺒ ﺬﻝ ﻭﺍﻟﺠﻬ ﺎﺩ‪ ،‬ﻭﻳﻐ ﺮﻳﻨﻬﻢ‬
‫ﺑﺎﻻﺷ ﺘﻐﺎﻝ ﺑﺎﻟﻤﺼ ﺎﻟﺢ ﺍﻟﺨﺎﺻ ﺔ ﻋ ﻦ ﺍﻟﻮﺟﺒ ﺎﺕ ﺍﻟﻌﺎﻣ ﺔ‪ ،‬ﻭﻓ ﻲ ﻫ ﺬﺍ ﺟ ﺎء ﺍﻟﺘﺤ ﺬﻳﺮ‬
‫ﺍﻟﻘﺮﺁﻧﻲ‪] {ba`_~}|} :‬ﺍﻟﺘﻐﺎﺑﻦ‪.[14 :‬‬

‫ﻭﻳﻔﺘﻨﻮﺍ ﺑﻬﻦ ﺇﺫﺍ ﺃﺻﺒﺤﻦ ﺃﺩﻭﺍﺕ ﻟﻺﺛﺎﺭﺓ‪ ،‬ﻭﺗﺤﺮﻳﻚ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺗﺄﺟﻴﺞ ﻧﻴ ﺮﺍﻥ‬
‫ﺍﻟﻐﺮﺍﺋﺰ ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺨﻄﺮ ﺍﻷﻛﺒﺮ‪ ،‬ﺍﻟﺬﻱ ﻳﺨﺸ ﻰ ﻣ ﻦ ﻭﺭﺍﺋ ﻪ‬
‫ﺗﺪﻣﻴﺮ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺗﻠﻮﻳﺚ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺗﻔﻜﻴﻚ ﺍﻷﺳﺮ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‪.‬‬

‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻨﺴﺎء ﻫﻨﺎ ﻛﺎﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻧﻌﻤﺔ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺮﺧﺎء ﻭﺑﺴﻄﺔ ﺍﻟﻌ ﻴﺶ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪» :‬ﻭﷲ ﻣﺎ ﺍﻟﻔﻘﺮ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﺃﺧﺸﻰ‬
‫ﺃﻥ ﺗﺒﺴ!!ﻂ ﺍﻟ!!ﺪﻧﻴﺎ ﻋﻠ!!ﻴﻜﻢ ﻛﻤ!!ﺎ ﺑﺴ!!ﻄﺖ ﻋﻠ!!ﻰ ﻣ!!ﻦ ﻛ!!ﺎﻥ ﻗ!!ﺒﻠﻜﻢ ﻓﺘﺘﻨﺎﻓﺴ!!ﻮﻫﺎ ﻛﻤ!!ﺎ‬
‫ﺗﻨﺎﻓﺴﻮﻫﺎ‪ ،‬ﻓﺘﻬﻠﻜﻜﻢ ﻛﻤﺎ ﺃﻫﻠﻜﺘﻜﻢ«)‪.(2‬‬

‫ﻓﻼ ﻳﻌﻨﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻳﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻫﻮ ﺍﻟ ﺬﻱ ﺍﺳ ﺘﻌﺎﺫ‬
‫ﺑﺎ‪ -‬ﻣﻨﻪ‪ ،‬ﻭﻗﺮﻧ ﻪ ﺑ ﺎﻟﻜﻔﺮ‪ ،‬ﻭﻻ ﺃﻧ ﻪ ﻳﻜ ﺮﻩ ﻷﻣﺘ ﻪ ﺍﻟﺴ ﻌﺔ ﻭﺍﻟﺮﺧ ﺎء ﻭﺍﻟﻐﻨ ﻰ ﺑﺎﻟﻤ ﺎﻝ‪،‬‬
‫ﻭﻫ ﻮ ﺍﻟ ﺬﻱ ﻗ ﺎﻝ‪» :‬ﻧﻌ!!ﻢ ﺍﻟﻤ!!ﺎﻝ ﺍﻟﺼ!!ﺎﻟﺢ ﻟﻠﻤ!!ﺮء ﺍﻟﺼ!!ﺎﻟﺢ«)‪ .(3‬ﺇﻧﻤ ﺎ ﻫ ﻮ ﻳﻀ ﺊ‬
‫ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺤﻤﺮﺍء ﻟﻠﻔﺮﺩ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻢ ﺃﻣﺎﻡ ﺍﻟﻤﺰﺍﻟﻖ ﻭﺍﻷﺧﻄﺎﺭ ﺣﺘﻰ‬
‫ﻻ ﺗﺰﻝ ﺃﻗﺪﺍﻣﻪ ﻭﻳﺴﻘﻂ ﻓﻲ ﺍﻟﻬﺎﻭﻳﺔ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮ‪ ،‬ﻭﻻ ﻳﺮﻳﺪ‪.‬‬

‫)‪ (2‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬

‫)‪ (3‬ﺭﻭﺍﻩ ﺃﺣﻤ ﺪ )‪ ،(202 ،197/4‬ﻭﺍﻟﺤ ﺎﻛﻢ ﻓ ﻲ »ﺍﻟﻤﺴ ﺘﺪﺭﻙ« )‪ ،(2/2‬ﻭﺻ ﺤﺤﻪ ﻋﻠ ﻰ ﺷ ﺮﻁ‬
‫ﻣﺴﻠﻢ‪ ،‬ﻭﻭﺍﻓﺪ ﺍﻟﺬﻫﺒﻲ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
10 ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

***

This document is created by GIRDAC PDF Converter Pro trial version

GIRDAC PDF Creator Pro full version does not add this green footer
Full version can be ordered from http://www.girdac.com/Products/Buy.htm
 ‫‪11‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ‪ ...‬ﻭﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‬

‫ﺱ‪ :‬ﻧﺮﻳﺪ ﺃﻥ ﻧﻌﺮﻑ ﻣﺎ ﺍﻟ ﺬﻱ ﻳﺠ ﻮﺯ‪ ،‬ﻭﻣ ﺎ ﺍﻟ ﺬﻱ ﻻ ﻳﺠ ﻮﺯ ﻣ ﻦ ﻧﻈ ﺮ ﺍﻟﺮﺟ ﻞ‬

‫ﺻﺎ ﺍﻟﺸﻖ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻫﻮ‬
‫ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ﻭﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺧﺼﻮ ً‬
‫ﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺪ ﺳ ﻤﻌﻨﺎ ﻣ ﻦ ﺑﻌ ﺾ ﺍﻟﻮﻋ ﺎﻅ ﺃﻥ ﺍﻟﻤ ﺮﺃﺓ ﻻ ﻳﺠ ﻮﺯ ﺃﻥ‬
‫ﺗﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﻻ ﺑﺸﻬﻮﺓ ﻭﻻ ﺑﻐﻴﺮ ﺷﻬﻮﺓ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻟﺬﻟﻚ ﺑﺤﺪﻳﺜﻴﻦ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﺳ ﺄﻝ ﺍﺑﻨﺘ ﻪ ﻓﺎﻁﻤ ﺔ ﺭﺿ ﻲ ﷲ ﻋﻨﻬ ﺎ‪» :‬ﺃﻱ ﺷ!ﻲء ﺃﺻ!ﻠﺢ‬
‫ً‬
‫ﺭﺟﻼ‪ ،‬ﻭﻻ ﻳﺮﺍﻫﺎ ﺭﺟﻞ! ﻓﻘﺒﻠﻬﺎ ﻭﻗﺎﻝ‪» :‬ﺫﺭﻳ!ﺔ ﺑﻌﻀ!ﻬﺎ‬ ‫ﻟﻠﻤﺮﺃﺓ«؟ ﻗﺎﻟﺖ‪ :‬ﺃﻻ ﺗﺮﻯ‬
‫ﻣﻦ ﺑﻌﺾ«)‪.(4‬‬

‫ﻭﺍﻟﺜ!!ﺎﻧﻲ‪ :‬ﺣ ﺪﻳﺚ ﺃﻡ ﺳ ﻠﻤﺔ ﺃﻡ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ﺭﺿ ﻲ ﷲ ﻋﻨﻬ ﺎ‪ ،‬ﻗﺎﻟ ﺖ‪ :‬ﻛﻨ ﺖ ﻋﻨ ﺪ‬

‫ﺭﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﻭﻋﻨ ﺪﻩ ﻣﻴﻤﻮﻧ ﺔ‪ ،‬ﻓﺄﻗﺒ ﻞ ﺍﺑ ﻦ ﺃﻡ ﻣﻜﺘ ﻮﻡ‪ ،‬ﻭﺫﻟ ﻚ ﺑﻌ ﺪ ﺃﻥ ﺃﻣﺮﻧ ﺎ‬
‫ﺑﺎﻟﺤﺠﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﺍﺣﺘﺠﺒﺎ ﻣﻨﻪ« ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ ،‬ﺃﻟ ﻴﺲ ﻫ ﻮ ﺃﻋﻤ ﻰ‬
‫ﻻ ﻳﺒﺼ ﺮﻧﺎ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻨ ﺎ؟ ﻓﻘ ﺎﻝ ﺍﻟﻨﺒ ﻲ ﷺ‪» :‬ﺃﻓﻌﻤﻴ!!!!ﺎﻭﺍﻥ ﺃﻧﺘﻤ!!!!ﺎ؟! ﺃﻟﺴ!!!!ﺘﻤﺎ‬
‫ﺗﺒﺼﺮﺍﻧﻪ«؟! )ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ()‪.(5‬‬

‫ﻭﻛﻴ ﻒ ﻳﻤﻜ ﻦ ﻟﻠﻤ ﺮﺃﺓ ﺃﻻ ﺗ ﺮﻯ ﺭﺟ ًﻼ‪ ،‬ﻭﻻ ﻳﺮﺍﻫ ﺎ ﺭﺟ ﻞ‪ ،‬ﻭﺧﺼﻮ ً‬

‫ﺻﺎﻓﻲ‬
‫ﻋﺼﺮﻧﺎ ﻫﺬﺍ؟ ﻭﻣﺎ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ؟‬

‫ﺃﺭﺟ ﻮ ﺃﻻ ﺗﻬﻤ ﻞ ﺭﺳ ﺎﻟﺘﻲ‪ ،‬ﻭﺃﻥ ﺗﻠﻘ ﻲ ﺍﻟﻀ ﻮء ﻋﻠ ﻰ ﺍﻟﻤﻮﺿ ﻮﻉ‪ ،‬ﺑﻤ ﺎ ﻳﻀ ﺊ‬

‫ﺍﻟﻄﺮﻳﻖ ﻟﻠﺤﺎﺋﺮﻳﻦ ﻭﺍﻟﺤﺎﺋﺮﺍﺕ‪ ،‬ﺍﻟﺬﻳﻦ ﻁﺎﻝ ﺟﺪﺍﻟﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﺩﻭﻥ ﻁﺎﺋﻞ‪.‬‬

‫)‪ (4‬ﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ‪.‬‬

‫)‪ (5‬ﺳﻴﺄﺗﻲ ﺗﺨﺮﻳﺠﻪ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪12‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻓﻘﻜﻢ ﷲ »ﺃﺧﺖ ﻣﺴﻠﻤﺔ«‪.‬‬

‫ﺟــ‪ :‬ﺧﻠﻖ ﷲ ﺍﻷﺣﻴﺎء ﻛﻠﻬﺎ ﺃﺯﻭﺍ ًﺟ ﺎ‪ ،‬ﺑ ﻞ ﺧﻠ ﻖ ﺍﻟﻜ ﻮﻥ ﻛﻠ ﻪ ﺃﺯﻭﺍ ًﺟ ﺎ‪ ،‬ﻛﻤ ﺎ ﻗ ﺎﻝ‬
‫ﺎﻟﻰ‪¥¤£¢¡~}|{zy} :‬‬ ‫ﺗﻌ‬
‫{ ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪.[49 :‬‬ ‫¦{ ]ﻳﺲ‪} ،[36 :‬ﯻ‪ÑÐÏÎ‬‬

‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻛﺎﻥ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺯﻭﺟﻴﻦ‪ :‬ﺫﻛﺮ ﻭﺃﻧﺜﻰ‪،‬‬
‫ﺣﺘﻰ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺘﻤﺮ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﻨﻤﻮ ﻭﺗﻜﺘﻤﻞ ‪ ...‬ﻭﺟﻌ ﻞ ﻓ ﻲ ﻛ ﻞ ﺟ ﻨﺲ‬
‫ﻣﻨﻬﻤﺎ ﻗﺎﺑﻠﻴﺔ ﺍﻻﻧﺠﺬﺍﺏ ﺇﻟﻰ ﺍﻟﺠﻨﺲ ﺍﻵﺧﺮ‪ .‬ﻓﻄﺮﺓ ﷲ ﺍﻟﺘﻲ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻭﻣﻨﺬ ﺧﻠﻖ ﷲ ﺁﺩﻡ ﺧﻠﻖ ﻟﻪ ﻭﻣﻨﻪ ﺯﻭ ًﺟﺎ ﻟﻴﺴﻜﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﺄﻧﺲ ﺑﻬﺎ‪ ،‬ﻭﺗﺄﻧﺲ ﺑ ﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺤﻜ ﻢ ﻓﻄﺮﺗ ﻪ ﻻ ﻳﺴ ﺘﻄﻴﻊ ﺃﻥ ﻳﺴ ﻌﺪ ﻭﺣ ﺪﻩ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻓ ﻲ ﺍﻟﺠﻨ ﺔ ﻳﺄﻛ ﻞ ﻣﻨﻬ ﺎ‬
‫ﺭﻏﺪًﺍ ﺣﻴﺚ ﺷﺎء‪.‬‬

‫ﻭﻛﺎﻥ ﺃﻭﻝ ﺗﻜﻠﻴﻒ ﺇﻟﻬ ﻲ ﻣﻮﺟ ًﻬ ﺎ ﺇﻟ ﻰ ﺍﻻﺛﻨ ﻴﻦ ﻣﻌً ﺎ‪ ،‬ﺁﺩﻡ ﻭﺯﻭﺟ ﻪ‪§¦} :‬‬
‫¨©‪{¸¶µ´³²±°¯®¬«ª‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[35 :‬‬

‫ﻓﻌﺎﺷﺎ ﻓﻲ ﺍﻟﺠﻨ ﺔ ﻣﻌً ﺎ‪ ،‬ﻭﺃﻛ ﻼ ﻣ ﻦ ﺍﻟﺸ ﺠﺮﺓ ﺍﻟﻤﻨﻬ ﻲ ﻋﻨﻬ ﺎ ﻣﻌً ﺎ‪ ،‬ﻭﺗﺎﺑ ﺎ ﺇﻟ ﻰ ﷲ‬
‫ـﺎل‬
‫ﻣﻌًﺎ‪ ،‬ﻭﻧﺰﻻ ﺇﻟﻰ ﷲ ﺍﻷﺭﺽ ﻣﻌًﺎ‪ ،‬ﻭﺗﻮﺟﻬﺖ ﺇﻟﻴﻬﻤﺎ ﺍﻟﺘﻜ ﺎﻟﻴﻒ ﺍﻹﻟﻬﻴ ﺔ ﻣﻌً ﺎ‪} :‬ﻗَ َ‬
‫اي‬ ‫ِ ِ ِ‬
‫ﺾ َﻋ ُﺪ ﱞو ﻓَﺈ ﱠﻣﺎ َْﺗﻴَـﻨﱠ ُﻜﻢ ّﻣِّﲏ ُﻫ ًﺪى ﻓَ َﻤ ِﻦ اﺗـﱠﺒَ َﻊ ُﻫ َﺪ َ‬‫ﻀ ُﻜ ْﻢ ﻟِﺒَـ ْﻌ ٍ‬ ‫اﻫﺒِﻄَﺎ ِﻣْﻨـﻬﺎ َِ‬
‫ﲨ ًﻴﻌﺎ ﺑَـ ْﻌ ُ‬ ‫َ‬ ‫ْ‬
‫ﺸ َﻘﻰ{ ]ﻁﻪ‪.[123 :‬‬ ‫ﻀ ﱡﻞ َوﻻ ﻳَ ْ‬ ‫ﻓَﻼ ﻳ ِ‬
‫َ‬
‫ﻭﺍﺳ ﺘﻤﺮﺕ ﺍﻟﺤﻴ ﺎﺓ ﺑﻌ ﺪ ﺫﻟ ﻚ ﻻ ﻳﺴ ﺘﻐﻨﻲ ﺍﻟﺮﺟ ﺎﻝ ﻋ ﻦ ﺍﻟﻨﺴ ﺎء‪ ،‬ﻭﻻ ﻳﺴ ﺘﻐﻨﻲ‬
‫ﺍﻟﻨﺴﺎء ﻋﻦ ﺍﻟﺮﺟﺎﻝ‪] {QPO } :‬ﺁﻝ ﻋﻤ ﺮﺍﻥ‪ ،[195 :‬ﻓﺄﻋﺒ ﺎء ﺍﻟ ﺪﻳﻦ ﻭﺍﻟ ﺪﻧﻴﺎ‬
‫ﻣﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﻤﺎ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪13‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻟﻬﺬﺍ ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﺮﺟﻞ ﻭﺣﺪﻩ ﺑﻌﻴﺪًﺍ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﻻ ﻳﺮﺍﻫﺎ ﻭﻻ ﺗﺮﺍﻩ‪،‬‬

‫ﺇﻻ ﺇﺫﺍ ﺧ ﺮﺝ ﻣ ﻦ ﺳ ﻮﺍء ﺍﻟﻔﻄ ﺮﺓ‪ ،‬ﻭﺍﻋﺘ ﺰﻝ ﺍﻟﺤﻴ ﺎﺓ‪ ،‬ﻛﻤ ﺎ ﻓﻌﻠ ﺖ ﺍﻟﺮﻫﺒﺎﻧﻴ ﺔ ﺍﻟﺘ ﻲ‬
‫ﺍﺑﺘﺪﻋﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻗﺴﻮﺍ ﻓﻴﻬ ﺎ ﻋﻠ ﻰ ﺃﻧﻔﺴ ﻬﻢ ﻗﺴ ﻮﺓ ﻻ ﺗﻘﺮﻫ ﺎ ﻓﻄ ﺮﺓ ﺳ ﻠﻴﻤﺔ ﻭﻻ‬
‫ﺷﺮﻳﻌﺔ ﻗﻮﻳﻤﺔ‪ ،‬ﺣﺘﻰ ﺇﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻅﻞ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺤﺮ ًﻣﺎ‪ ،‬ﺃ ًﻣﺎ‬
‫ﺃﻭ ﺃﺧﺘًﺎ‪ .‬ﻭﻟﻬﺬﺍ ﺣﺮﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴ ﻬﻢ ﺍﻟ ﺰﻭﺍﺝ‪ ،‬ﻭﺍﻋﺘﺒ ﺮﻭﺍ ﺍﻟﺤﻴ ﺎﺓ ﺍﻟﻤﺜﺎﻟﻴ ﺔ ﻟﻠﻤ ﺆﻣﻦ‬
‫ﻫﻲ ﺍﻟﺘﻲ ﻻ ﻳﺘﺼﻞ ﻓﻴﻬﺎ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻭﻻ ﺗﺘﺼﻞ ﺑﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪.‬‬

‫ﻭﻻ ﻳﺘﺼ ﻮﺭ ﻛ ﺬﻟﻚ ﺃﻥ ﺗﻌ ﻴﺶ ﺍﻟﻤ ﺮﺃﺓ ﻭﺣ ﺪﻫﺎ ﻓ ﻲ ﻋﺰﻟ ﺔ ﺗﺎﻣ ﺔ ﻋ ﻦ ﺍﻟﺮﺟ ﺎﻝ‪،‬‬
‫ﻓﺎﻟﺤﻴ ﺎﺓ ﻗﺎﺋﻤ ﺔ ﻋﻠ ﻰ ﺗﻌ ﺎﻭﻥ ﺍﻟﺠﻨﺴ ﻴﻦ ﻓ ﻲ ﺃﻣ ﻮﺭ ﺍﻟﻤﻌ ﺎﺵ ﻭﺍﻟﻤﻌ ﺎﺩ‪a} :‬‬
‫‪] {edcb‬ﺍﻟﺘﻮﺑﺔ‪.[71 :‬‬

‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺟﻌﻞ ﺇﻣﺴﺎﻙ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﺑﺤﻴ ﺚ‬
‫ﻻ ﺗﺨﺮﺝ ﻣﻨﻪ‪ ،‬ﻋﻘﻮﺑ ﺔ ﻟﻠﻤ ﺮﺃﺓ ﺍﻟﺘ ﻲ ﺗﺮﺗﻜ ﺐ ﺍﻟﻔﺎﺣﺸ ﺔ ﻋﻼﻧﻴ ﺔ ﺣﺘ ﻰ ﻳﺸ ﻬﺪ ﻋﻠﻴﻬ ﺎ‬
‫ﺃﺭﺑﻌ ﺔ ﻣ ﻦ ﺍﻟﺮﺟ ﺎﻝ ﺍﻟﻤﺴ ﻠﻤﻴﻦ‪ .‬ﻭﺫﻟ ﻚ ﻗﺒ ﻞ ﺍﺳ ﺘﻘﺮﺍﺭ ﺍﻟﺘﺸ ﺮﻳﻊ‪ ،‬ﻭﺇﻳﺠ ﺎﺏ ﺍﻟﺤ ﺪﻭﺩ‬
‫ﺍﻟﻤﻌﻠﻮﻣ ﺔ‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪GFEDCBA} :‬‬
‫‪VUTSRQPONMLKJIH‬‬
‫‪] {W‬ﺍﻟﻨﺴﺎء‪.[15 :‬‬

‫ﻛﻤﺎ ﺃﻥ ﻫﻨﺎ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﻳﺠﺐ ﺃﻥ ﺗﺬﻛﺮ ‪ -‬ﺇﻟﻰ ﺟﻮﺍﺭ ﺣﺎﺟ ﺔ ﻛ ﻞ ﻣ ﻦ ﺍﻟﺮﺟ ﻞ‬
‫ﻭﺍﻟﻤ ﺮﺃﺓ ﺇﻟ ﻰ ﺍﻵﺧ ﺮ ‪ -‬ﻭﻫ ﻲ ﺃﻥ ﷲ ﺳ ﺒﺤﺎﻧﻪ ﻏ ﺮﺱ ﻓ ﻲ ﻓﻄ ﺮﺓ ﻛ ﻞ ﻭﺍﺣ ﺪ ﻣ ﻦ‬
‫ﺍﻟﺠﻨﺴﻴﻦ ﻗﺎﺑﻠﻴﺔ ﺍﻻﻧﺠﺬﺍﺏ ﺇﻟﻰ ﺍﻟﺠﻨﺲ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﻤﻴﻞ ﺇﻟﻴﻪ ﻣ ً‬
‫ﻴﻼ ﺷ ﻬﻮﻳًﺎ ﻏﺮﻳﺰﻳً ﺎ‪،‬‬
‫ﺑﺴﺒﺒﻪ ﻳﺤﺪﺙ ﺍﻟﻠﻘﺎء ﻭﺍﻹﻧﺠﺎﺏ ﻭﺑﻘﺎء ﺍﻟﻨﻮﻉ‪ ،‬ﻭﻋﻤﺮﺍﻥ ﺍﻷﺭﺽ‪.‬‬

‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻧﻨﺴ ﻰ ﻫ ﺬﻩ ﺍﻟﺤﻘﻴﻘ ﺔ‪ ،‬ﺣ ﻴﻦ ﺗﺘﺤ ﺪﺙ ﻋ ﻦ ﻋﻼﻗ ﺔ ﺍﻟﺮﺟ ﻞ ﺑ ﺎﻟﻤﺮﺃﺓ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪14‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺮﺟﻞ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺪﻋﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺃﻧﻬﻢ ﺃﻛﺒﺮ ﻣﻦ ﺃﻥ‬
‫ﺗﺆﺛﺮ ﻓﻴﻬﻢ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺗﺴ ﺘﺜﺎﺭ ﻓ ﻴﻬﻢ ﺍﻟﻐﺮﺍﺋ ﺰ‪ ،‬ﺃﻭ ﻳﻀ ﺤﻚ ﻋﻠ ﻴﻬﻢ ﺍﻟﺸ ﻴﻄﺎﻥ ﻭﻓ ﻲ‬
‫ﺿﻮء ﻫﺬﻩ ﺍﻟﻤﺴﻠﻤﺎﺕ ﻳﺠﺐ ﺃﻥ ﻧﻨﻈﺮ ﻓﻲ ﻗﻀﻴﺔ ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﻭﻧﻈ ﺮ‬
‫ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‪.‬‬

‫ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪:‬‬

‫ﺃﻣ ﺎ ﺍﻟﺸ ﻖ ﺍﻷﻭﻝ ﻓﻘ ﺪ ﺗﺤ ﺪﺛﻨﺎ ﻋﻨ ﻪ ﻓ ﻲ ﺍﻟﻔﺘ ﻮﻯ ﺍﻟﺨﺎﺻ ﺔ ﺑﻮﺟ ﻮﺏ ﺍﻟﻨﻘ ﺎﺏ ﺃﻭ‬
‫ﻋﺪﻣﻪ‪ ،‬ﻭﺭﺟﺤﻨﺎ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ ﺍﻟﺬﻳﻦ ﻓﺴﺮﻭﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪jihg} :‬‬
‫‪] {mlk‬ﺍﻟﻨ ﻮﺭ‪ [31 :‬ﺑ ﺄﻥ ﻣ ﺎ ﻅﻬ ﺮ ﻣ ﻦ ﺍﻟﺰﻳﻨ ﺔ ﻫ ﻮ ﺍﻟﻮﺟ ﻪ ﻭﺍﻟﻜﻔ ﺎﻥ‪ ،‬ﻭﺃﻥ‬
‫ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺒﺪﻱ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ ‪ -‬ﺑﻞ ﻭﻗﺪﻣﻴﻬﺎ ‪ -‬ﻋﻨﻪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻤﺰﻧﻲ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺒﺪﻱ ﻫﺬﺍ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻞ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺃﻡ ﻻ؟‬

‫ﺃﻣﺎ ﺍﻟﻨﻈﺮﺓ ﺍﻷﻭﻟﻰ ﻓﻼ ﻣﻔﺮ ﻣﻨﻬﺎ ﺑﺤﻜﻢ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮﺓ ﺍﻵﺧ ﺮﺓ ﻓﻬ ﻲ‬
‫ﺍﻟﺘﻲ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ‪.‬‬

‫ﻭﺍﻟﻤﻤﻨﻮﻉ ﺑﻼ ﺷ ﻚ ﻫ ﻮ ﺍﻟﻨﻈ ﺮ ﺑﺘﻠ ﺬﺫ ﻭﺷ ﻬﻮﺓ‪ ،‬ﻓﻬ ﺬﺍ ﻫ ﻮ ﺑ ﺎﺏ ﺍﻟﺨﻄ ﺮ ﻭﻣﻮﻗ ﺪ‬

‫ﺍﻟﺸﺮﺭ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﻴﻞ‪ :‬ﺍﻟﻨﻈﺮﺓ ﻳﺮﻳﺪ ﺍﻟﺰﻧﻰ‪ .‬ﻭ‪ -‬ﺩﺭ ﺷﻮﻗﻲ ﺣﻴﻦ ﻗﺎﻝ‪:‬‬

‫ﻧﻈ ﺮﺓ‪ ،‬ﻓﺎﺑﺘﺴ ﺎﻣﺔ‪ ،‬ﻓﺴ ﻼﻡ ﻓﻜ ﻼﻡ‪ ،‬ﻓﻤﻮﻋ ﺪ‪ ،‬ﻓﻠﻘ ﺎء!‬

‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﺰﻳﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻛﺎﻟﺸﻌﺮ ﻭﺍﻟﻨﺤ ﺮ ﻭﺍﻟﻈﻬ ﺮ ﻭﺍﻟﺴ ﺎﻗﻴﻦ‬
‫ﻭﺍﻟﺬﺭﺍﻋﻴﻦ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮ ﻣﺤﺮﻡ ﺑﺎﻹﺟﻤﺎﻉ‪.‬‬

‫ﻭﻫﻨﺎﻙ ﻗﺎﻋﺪﺗﺎﻥ ﺗﺤﻜﻤﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪:‬‬

‫ﺍﻷﻭﻟ!!ﻰ‪ :‬ﺃﻥ ﺍﻟﻤﻤﻨ ﻮﻉ ﻳﺒ ﺎﺡ ﻋﻨ ﺪ ﺍﻟﻀ ﺮﻭﺭﺓ ﺃﻭ ﺍﻟﺤﺎﺟ ﺔ‪ ،‬ﻣﺜ ﻞ ﺍﻟﺤﺎﺟ ﺔ ﺇﻟ ﻰ‬
‫ﺍﻟﺘﺪﺍﻭﻱ ﻭﺍﻟﻌ ﻼﺝ‪ ،‬ﻭﺍﻟ ﻮﻻﺩﺓ ﻭﻧﺤﻮﻫ ﺎ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﻓ ﻲ ﺍﻟﻘﻀ ﺎﻳﺎ ﺍﻟﺠﻨﺎﺋﻴ ﺔ‪ ،‬ﻭﺃﺷ ﺒﺎﻩ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪15‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺫﻟﻚ‪ ،‬ﻣﻤﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺗﺤﺘﻤﻪ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻔﺮﺩﻳﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﻭﺍﻟﺜﺎﻧﻴ!!ﺔ‪ :‬ﺃﻥ ﺍﻟﻤﺒ ﺎﺡ ﻳﻤﻨ ﻊ ﻋﻨ ﺪ ﺧ ﻮﻑ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﺳ ﻮﺍء ﺃﻛ ﺎﻥ ﺍﻟﺨ ﻮﻑ ﻋﻠ ﻰ‬

‫ﺍﻟﺮﺟﻞ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‪ .‬ﻭﻫﺬﺍ ﺇﺫﺍ ﻗﺎﻣﺖ ﺩﻻﺋﻞ ﺑﻴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻻ ﻣﺠﺮﺩ ﻫﻮﺍﺟﺲ‬
‫ﻭﺗﺨﻴﻼﺕ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻤﺘﺨﻮﻓﻴﻦ ﻭﺍﻟﻤﺘﺸﻜﻜﻴﻦ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺷﻲء‪.‬‬

‫ﻭﻟﻬﺬﺍ ﻟﻮﻯ ﺍﻟﻨﺒﻲ ﷺ ﻋﺘﻖ ﺍﺑﻦ ﻋﻤﻪ ﺍﻟﻔﺼ ﻞ ﺑ ﻦ ﺍﻟﻌﺒ ﺎﺱ‪ ،‬ﻭﺣ ﻮﻝ ﻭﺟﻬ ﻪ ﻋ ﻦ‬
‫ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺨﺜﻌﻤﻴﺔ ﻓ ﻲ ﺍﻟﺤ ﺞ‪ ،‬ﺣ ﻴﻦ ﺭﺁﻩ ﻳﻄﻴ ﻞ ﺍﻟﻨﻈ ﺮ ﺇﻟﻴﻬ ﺎ‪ ،‬ﻭﺟ ﺎء ﻓ ﻲ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﻟﻌﺒﺎﺱ ﺳﺄﻟﺘﻪ‪ :‬ﻟﻤ ﺎﺫﺍ ﻟﻮﻳ ﺖ ﻋﺘ ﻖ ﺍﺑ ﻦ ﻋﻤ ﻚ؟ ﻗ ﺎﻝ‪» :‬ﺭﺃﻳ!ﺖ‬
‫ﺷﺎﺑًﺎ ﻭﺷﺎﺑﺔ‪ ،‬ﻓﻠﻢ ﺁﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻴﻬﻤﺎ«‪.‬‬

‫ﻭﻻ ﺭﻳ ﺐ ﺃﻥ ﻫ ﺬﺍ ﺍﻟﺨ ﻮﻑ ﻳﺨﺘﻠ ﻒ ﻣ ﻦ ﺷ ﺨﺺ ﻵﺧ ﺮ‪ ،‬ﻭﻣ ﻦ ﺑﻴﺌ ﺔ ﻷﺧ ﺮﻯ‪،‬‬

‫ﻭﻣﻦ ﻋﺼﺮ ﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺣﺎﻝ ﻷﺧﺮﻯ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻌﻤﻴﻢ ﻭﺍﻹﻁ ﻼﻕ ﻓ ﻲ ﺫﻟ ﻚ‪،‬‬
‫ﺑﻞ ﻳﺠﺐ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﺣﻮﺍﻝ‪.‬‬

‫ﻭﺍﻟﻤﺮﺟﻊ ﻓﻲ ﺧﻮﻑ ﺍﻟﻔﺘﻨﺔ ﻫﻮ ﺿﻤﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﻗﻠﺒﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﺠﺐ ﺃﻥ ﻳﻔﺘﻴﻪ ﻓﻲ‬
‫ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺇﻓﺘﺎﻩ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻮﻩ‪.‬‬

‫ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﺒًﺎ ﺳﻠﻴ ًﻤﺎ ﻟﻢ ﺗﻠﻮﺛﻪ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﻟﻢ ﺗﻔﺴﺪﻩ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻟﻢ ﺗﻌﺸﺶ‬
‫ﻓﻴﻪ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﻨﺤﺮﻓﺔ‪.‬‬

‫ﻧﻈﺮﺓ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‪:‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺸﻖ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻨﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻤ ﻦ‬
‫ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺍﻟﻨﻈﺮ ﺇﻟ ﻰ ﺍﻟﻌ ﻮﺭﺓ ﺣ ﺮﺍﻡ‪ ،‬ﺑﺸ ﻬﻮﺓ ﺃﻡ ﺑﻐﻴ ﺮ ﺷ ﻬﻮﺓ‪ ،‬ﺇﻻ ﺇﻥ ﻭﻗ ﻊ‬
‫ﺫﻟﻚ ﻓﺠﺄﺓ ﺑﻐﻴﺮ ﻗﺼﺪ ﻭﻻ ﺗﻌﻤﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟ ﺎء ﻓﻴ ﻪ ﺍﻟﺤ ﺪﻳﺚ ﺍﻟﺼ ﺤﻴﺢ ﺍﻟ ﺬﻱ ﺭﻭﺍﻩ‬
‫ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﷲ‪ :‬ﺳﺄﻟﺖ ﺍﻟﻨﺒ ﻲ ﷺ ﻋ ﻦ ﻧﻈ ﺮ ﺍﻟﻔﺠ ﺄﺓ ﻓﻘ ﺎﻝ‪» :‬ﺍﺻ!ﺮﻑ ﺑﺼ!ﺮﻙ«‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪16‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫)ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‪.‬‬

‫ﻭﻟﻜﻦ ﻳﺒﻘﻰ ﺍﻟﺒﺤﺚ ﻫﻨﺎ ﻋﻦ ﻋﻮﺭﺓ ﺍﻟﺮﺟﻞ ﻣﺎ ﻫﻲ؟‬

‫ﻓﺎﻟﺴﻮءﺗﺎﻥ ﻋﻮﺭﺓ ﻣﻐﻠﻈﺔ ﻣﺘﻔ ﻖ ﻋﻠ ﻰ ﺗﺤ ﺮﻳﻢ ﻛﺸ ﻔﻬﺎ ﺃﻭ ﺍﻟﻨﻈ ﺮ ﺇﻟﻴﻬ ﺎ‪ ،‬ﺇﻻ ﻓ ﻲ‬

‫ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻛﺎﻟﻌﻼﺝ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﻣﻐﻄﺎﺓ ﺑﻤﺎ ﻳﺠﺴ ﻤﻬﺎ ﻭﻳﺒﺮﺯﻫ ﺎ‬
‫ﻋﺎ‪.‬‬
‫ﺃﻭ ﻳﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﻮ ﻣﺤﻈﻮﺭ ﺷﺮ ً‬

‫ﻭﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺨﺬﻳﻦ ﻣﻦ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﺃﻥ ﻋﻮﺭﺓ ﺍﻟﺮﺟﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﺮﺓ‬
‫ﻭﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠ ﻰ ﺫﻟ ﻚ ﺑ ﺒﻌﺾ ﺍﻷﺣﺎﺩﻳ ﺚ ﺍﻟﺘ ﻲ ﻟ ﻢ ﺗﺴ ﻠﻢ ﻣ ﻦ ﺍﻟﺘﻌﻠﻴ ﻞ‪،‬‬
‫ﻭﺑﻌﻀﻬﻢ ﺣﺴﻨﻬﺎ ﻭﺭﺑﻤﺎ ﺻﺤﺤﻬﺎ ﺑﻤﺠﻤﻮﻉ ﻁﺮﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﻲ‬
‫ﺫﺍﺗﻪ ﻳﻘﺼﺮ ﻋﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻋﻠﻰ ﺇﻓﺎﺩﺓ ﺣﻜﻢ ﺷﺮﻋﻲ‪.‬‬

‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﺃﻥ ﺍﻟﻔﺨ ﺬ ﻟ ﻴﺲ ﺑﻌ ﻮﺭﺓ‪ ،‬ﻣﺴ ﺘﺪﻟﻴﻦ ﺑﺤ ﺪﻳﺚ ﺃﻧ ﺲ ﺃﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﷺ ﺣﺴﺮ ﻋﻦ ﻓﺨﺬﻩ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻭﻧﺼﺮ ﻫ ﺬﺍ ﺍﻟﻤ ﺬﻫﺐ ﺃﺑ ﻮ ﷴ‬
‫ﺑﻦ ﺣﺰﻡ‪.‬‬

‫ﻭﻣﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺒﻬﻢ ﺃﻥ ﺍﻟﻌﻮﺭﺓ ﺍﻟﻤﻐﻠﻈﺔ ﻣ ﻦ ﺍﻟﺮﺟ ﻞ‬

‫ﻫﻲ ﺍﻟﺴﻮءﺗﺎﻥ ﻓﻘﻂ ﺃﻱ ﺍﻟﻘُﺒُﻞ ﻭﺍﻟﺪُﺑُﺮ‪ .‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻄ ﻞ ﺍﻟﺼ ﻼﺓ ﺑﻜﺸ ﻔﻬﺎ ﺃﺑ ﺪًﺍ ﻣ ﻊ‬
‫ﺍﻟﻘﺪﺭﺓ‪.‬‬

‫ﻭﺣﺎﻭﻝ ﻓﻘﻬﺎء ﺍﻟﺤﺪﻳﺚ ﺍﻟﺠﻤ ﻊ ﺑ ﻴﻦ ﺍﻟﺮﻭﺍﻳ ﺎﺕ ﺍﻟﻤﺘﻌﺎﺭﺿ ﺔ ﺇﻥ ﺃﻣﻜ ﻦ ﺫﻟ ﻚ‪ ،‬ﺃﻭ‬

‫ﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺻﺤﻴﺤﻪ«‪) :‬ﺑﺎﺏ ﻣﺎ ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﻔﺨ ﺬ‪:‬‬
‫ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺮﻫﺪ ﻭﷴ ﺑﻦ ﺟﺤﺶ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ‪ :‬ﺃﻥ ﺍﻟﻔﺨﺬ ﻋ ﻮﺭﺓ‪،‬‬
‫ﻭﻗﺎﻝ ﺃﻧﺲ‪» :‬ﺣﺴﺮ ﺍﻟﻨﺒﻲ ﷺ ﻋﻦ ﻓﺨﺬﻩ«‪ ،‬ﻭﺣﺪﻳﺚ ﺃﻧﺲ ﺃﺳﻨﺪ ‪ -‬ﺃﻱ ﺃﻗﻮﻯ ﺳ ﻨﺪًﺍ ‪-‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪17‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺣﺪﻳﺚ ﺟﺮﻫﺪ ﺃﺣﻮﻁ()‪.(6‬‬

‫ﻭﺍﺗﺠﻪ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ »ﻧﻴﻞ ﺍﻷﻭﻁﺎﺭ« ﺇﻟﻰ ﺗﻮﺟﻴﻪ ﺍﻷﺣﺎﺩﻳ ﺚ ﺍﻟﺘ ﻲ ﺫﻛ ﺮﺕ ﺃﻥ‬

‫ﺍﻟﻔﺨﺬ ﻋﻮﺭﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﻜﺎﻳﺔ ﺣﺎﻝ ﻻ ﻋﻤﻮﻡ ﻟﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻤﺤﻘﻖ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﻘﺎﻝ ﻓ ﻲ »ﺗﻬ ﺬﻳﺐ ﺳ ﻨﻦ ﺃﺑ ﻲ ﺩﺍﻭﺩ«‪» :‬ﻭﻁﺮﻳ ﻖ ﺍﻟﺠﻤ ﻊ‬
‫ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﺫﻛﺮﻩ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﺣﻤﺪ ﻭﻏﻴﺮﻫﻢ‪ :‬ﺃﻥ ﺍﻟﻌ ﻮﺭﺓ‬
‫ﻋﻮﺭﺗﺎﻥ‪ :‬ﻣﺨﻔﻔﺔ ﻭﻣﻐﻠﻈﺔ‪ ،‬ﻓﺎﻟﻤﻐﻠﻈ ﺔ ﺍﻟﺴ ﻮءﺗﺎﻥ‪ ،‬ﻭﺍﻟﻤﺨﻔﻔ ﺔ ﺍﻟﻔﺨ ﺬﺍﻥ‪ ،‬ﻭﻻ ﺗﻨ ﺎﻓﻲ‬
‫ﺑﻴﻦ ﺍﻷﻣ ﺮ ﺑﻐ ﺾ ﺍﻟﺒﺼ ﺮ ﻋ ﻦ ﺍﻟﻔﺨ ﺬﻳﻦ ﻟﻜﻮﻧﻬﻤ ﺎ ﻋ ﻮﺭﺓ‪ ،‬ﻭﺑ ﻴﻦ ﻛﺸ ﻔﻬﺎ ﻟﻜﻮﻧﻬﻤ ﺎ‬
‫ﻋﻮﺭﺓ ﻣﺨﻔﻔﺔ‪ ،‬ﻭﷲ ﺃﻋﻠﻢ«‪.‬‬

‫ﻭﻓﻲ ﻫﺬﺍ ﺭﺧﺼﺔ ﻟﻠﺮﻳﺎﺿﻴﻴﻦ ﻭﻏﻴﺮﻫﻢ ﻣﻤﻦ ﺗﺴﺘﻠﺰﻡ ﻫﻮﺍﻳﺎﺗﻬﻢ ﻭﻣﻤﺎﺭﺳﺎﺗﻬﻢ‬

‫ﺍﻟﻤﻼﺑﺲ ﺍﻟﻘﺼﻴﺮﺓ‪ ،‬ﻣﺜﻞ »ﺍﻟﺸﻮﺭﺕ« ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺸﺎﻫﺪﻭﻧﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻜﺸﺎﻓﺔ ﻭﺍﻟﺠﻮﺍﻟﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﻔﺮﺿﻮﺍ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﻤﻨﻈﻤﺎﺕ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻁﺎﺑﻌﻬﻢ ﺍﻟﺨﺎﺹ ﻭﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻗﻴﻤﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴ ﻪ ﻫﻨ ﺎ‪ ،‬ﺃﻥ ﻣ ﺎ ﻛ ﺎﻥ ﻋ ﻮﺭﺓ ﻣ ﻦ ﺍﻟﺮﺟ ﻞ‪ ،‬ﻓ ﺎﻟﻨﻈﺮ ﺇﻟﻴ ﻪ ﺣ ﺮﺍﻡ ﻣ ﻦ‬
‫ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﺟﻤﻴﻌًﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻭﺍﺿﺢ‪.‬‬

‫ﻭﺃﻣ ﺎ ﻣ ﺎ ﻟ ﻢ ﻳﻜ ﻦ ﻋ ﻮﺭﺓ ﻣ ﻦ ﺍﻟﺮﺟ ﻞ‪ ،‬ﻛ ﺎﻟﻨﻈﺮ ﺇﻟ ﻰ ﻭﺟﻬ ﻪ ﻭﺷ ﻌﺮﻩ ﻭﺫﺭﺍﻋﻴ ﻪ‬

‫ﻭﺳﺎﻗﻴﻪ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺟﺎﺋﺰ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺼﺤﺐ ﺫﻟﻚ ﺷ ﻬﻮﺓ‪ ،‬ﺃﻭ‬
‫ﺧ ﻮﻑ ﻓﺘﻨ ﺔ‪ .‬ﻭﻫ ﺬﺍ ﻫ ﻮ ﺭﺃﻱ ﺟﻤﻬ ﻮﺭ ﻓﻘﻬ ﺎء ﺍﻷﻣ ﺔ‪ ،‬ﻭﻫ ﻮ ﺍﻟ ﺬﻱ ﺩﻝ ﻋﻠﻴ ﻪ ﻋﻤ ﻞ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻣﺎ ﺑﻌ ﺪﻩ ﻣ ﻦ ﺧﻴ ﺮ ﺍﻟﻘ ﺮﻭﻥ‪ ،‬ﻭﺩﻟ ﺖ ﻋﻠﻴ ﻪ ﺃﺣﺎﺩﻳ ﺚ‬

‫)‪ (6‬ﻳﻼﺣﻆ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻖ ﺍﻟﺤﺪﻳﺚ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻀﻌﻴﻒ »ﺭﻭﻱ« ﻣﻤﺎ ﻳ ﺪﻝ ﻋﻠ ﻰ ﺿ ﻌﻔﻪ ﻋﻨ ﺪﻩ‪،‬‬
‫ﻛﻤﺎ ﺫﻛﺮ ﻓﻲ ﺍﻟﺘﺮﺟﻤﺔ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪18‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺻﺤﻴﺤﺔ ﺻﺮﻳﺤﺔ ﻻ ﺗﻘﺒﻞ ﻁﻌﻨًﺎ‪.‬‬

‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﻣﻨﻊ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﺮﺟﺎﻝ ﻋﺎﻣﺔ‪ ،‬ﻣﺴ ﺘﺪﻟﻴﻦ ﺑﻤ ﺎ‬
‫ﺫﻛﺮﺗﻪ ﺍﻟﺴﺎﺋﻠﺔ ﻓﻲ ﺳﺆﺍﻟﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﺣﺪﻳﺚ ﻓﺎﻁﻤﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ‪ ،‬ﻓﻼ ﻗﻴﻤﺔ ﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴ ﺔ‪ ،‬ﻭﻟ ﻢ ﺃﺭﻩ‬
‫ﻓ ﻲ ﻛﺘ ﺎﺏ ﻣ ﻦ ﻛﺘ ﺐ ﺃﺩﻟ ﺔ ﺍﻷﺣﻜ ﺎﻡ‪ ،‬ﻭﻻ ﺍﺳ ﺘﺪﻝ ﺑ ﻪ ﻓﻘﻴ ﻪ ﻣ ﻦ ﺍﻟﻔﻘﻬ ﺎء‪ ،‬ﺣﺘ ﻰ‬
‫ﺍﻟﻤﺘﺸﺪﺩﻭﻥ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻟﻨﻈ ﺮ ﺇﻟ ﻰ ﺍﻟﺮﺟ ﻞ ﻟ ﻢ ﻳ ﺬﻛﺮﻭﻩ‪ ،‬ﻭﺇﻧﻤ ﺎ ﺫﻛ ﺮﻩ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﻟﻲ ﻓﻲ »ﺍﻹﺣﻴﺎء«‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺗﺨﺮﻳﺠﻪ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‬
‫ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ »ﺍﻷﻓﺮﺍﺩ« ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﺴﻨﺪ ﺿﻌﻴﻒ)‪.(7‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺤﺪﻳﺚ ﺍﻵﺧﺮ ‪ ...‬ﻓﻨﺠﺪ ﺍﻟ ﺮﺩ ﻋﻠﻴ ﻪ ﻓﻴﻤ ﺎ ﺫﻛ ﺮﻩ ﺍﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﻓ ﻲ ﺗﻠﺨ ﻴﺺ‬

‫ﺍﻟﺮﺃﻱ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻓﻲ »ﺍﻟﻤﻐﻨﻲ« ﻓﺄﻭﺟﺰ ﻭﺃﺣﺴﻦ‪.‬‬

‫ﻓﺄﻣﺎ ﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ‪:‬‬

‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﻟﻬﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﻟﻴﺲ ﺑﻌﻮﺭﺓ‪.‬‬

‫ﻭﺍﻷﺧﺮﻯ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻟﻨﻈﺮ ﻣﻦ ﺍﻟﺮﺟﻞ ﺇﻻ ﺇﻟﻰ ﻣﺜﻞ ﻣﺎ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ‪-‬‬
‫ﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻟﻤ ﺎ ﺭﻭﻯ ﺍﻟﺰﻫ ﺮﻱ ﻋ ﻦ ﻧﺒﻬ ﺎﻥ ﻋ ﻦ ﺃﻡ ﺳ ﻠﻤﺔ ﻗﺎﻟ ﺖ‪ :‬ﻛﻨ ﺖ ﻗﺎﻋ ﺪﺓ ﻋﻨ ﺪ ﺍﻟﻨﺒ ﻲ‬
‫ﷺ‪ ،‬ﻓﺎﺳﺘﺄﺫﻥ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﺍﺣﺘﺠ!ﺒﻦ ﻣﻨ!ﻪ«‪ ،‬ﻓﻘﻠ ﺖ‪ :‬ﻳ ﺎ ﺭﺳ ﻮﻝ‬
‫ﷲ‪ ،‬ﺃﻧ ﻪ ﺿ ﺮﻳﺮ ﻻ ﻳﺒﺼ ﺮ‪ ،‬ﻗ ﺎﻝ‪» :‬ﺃﻓﻌﻤﻴ!!ﺎﻭﺍﻥ ﺃﻧﺘﻤ!!ﺎ ﻻ ﺗﺒﺼ!!ﺮﺍﻧﻪ«؟ )ﺭﻭﺍﻩ ﺃﺑ ﻮ‬
‫ﺩﺍﻭﺩ ﻭﻏﻴﺮﻩ(‪.‬‬

‫)‪ (7‬ﺫﻛ ﺮﻩ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﺑ ﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻤﻌﺎﺷ ﺮﺓ‪ ،‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﻬﻴﺜﻤ ﻲ ﻓ ﻲ »ﻣﺠﻤ ﻊ ﺍﻟﺰﻭﺍﺋ ﺪ«‬
‫)‪ ،(202/2‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﻟﻢ ﺃﻋﺮﻓﻪ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪19‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻷﻥ ﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺍﻟﻨﺴﺎء ﺑﻐﺾ ﺃﺑﺼﺎﺭﻫﻦ ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﺮﺟﺎﻝ ﺑﻪ‪.‬‬

‫ﻭﻷﻥ ﺍﻟﻨﺴ ﺎء ﺃﺣ ﺪ ﻧ ﻮﻋﻲ ﺍﻵﺩﻣﻴ ﻴﻦ ﻓﺤ ﺮﻡ ﻋﻠ ﻴﻬﻦ ﺍﻟﻨﻈ ﺮ ﺇﻟ ﻰ ﺍﻟﻨ ﻮﻉ ﺍﻵﺧ ﺮ‬

‫ﺳﺎ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻗﻴﺎ ً‬

‫ﻳﺤﻘﻘﻪ ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺤﺮﻡ ﻟﻠﻨﻈﺮ ﺧ ﻮﻑ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﻫ ﺬﺍ ﻓ ﻲ ﺍﻟﻤ ﺮﺃﺓ ﺃﺑﻠ ﻎ‪ ،‬ﻓﺈﻧﻬ ﺎ‬
‫ﺃﺷﺪ ﺷﻬﺮﺓ ﻭﺃﻗﻞ ﻋﻘ ًﻼ‪ ،‬ﻓﺘﺴﺎﺭﻉ ﺍﻟﻔﺘﻨﺔ ﺇﻟﻴﻪ ﺃﻛﺜﺮ‪.‬‬

‫ﻭﻟﻨﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﷺ ﻟﻔﺎﻁﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‪» :‬ﺍﻋﺘﺪﻱ ﻓﻲ ﺑﻴﺖ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‪ ،‬ﻓﺈﻧ!ﻪ‬
‫ﺭﺟﻞ ﺃﻋﻤﻰ ﺗﻀﻌﻴﻦ ﺛﻴﺎﺑﻚ‪ ،‬ﻓﻼ ﻳﺮﺍﻙ«)‪) (8‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‪.‬‬

‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﷲ ﷺ ﻳﺴﺘﺮﻧﻲ ﺑﺮﺩﺍﺋﻪ ﻭﺃﻧ ﺎ ﺃﻧﻈ ﺮ ﺇﻟ ﻰ ﺍﻟﺤﺒﺸ ﺔ‬

‫ﻳﻠﻌﺒﻮﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ« )ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‪.‬‬

‫ﻭﻳ ﻮﻡ ﻓ ﺮﻍ ﺍﻟﻨﺒ ﻲ ﷺ ﻣ ﻦ ﺧﻄﺒ ﺔ ﺍﻟﻌﻴ ﺪ »ﻣﻀ ﻰ ﺇﻟ ﻰ ﺍﻟﻨﺴ ﺎء ﻓ ﺬﻛﺮﻫﻦ ﻭﻣﻌ ﻪ‬

‫ﺑﻼﻝ‪ ،‬ﻓﺄﻣﺮﻫﻦ ﺑﺎﻟﺼﺪﻗﺔ«‪.‬‬

‫ﻭﻷﻧﻬ ﻦ ﻟ ﻮ ﻣ ﻨﻌﻦ ﺍﻟﻨﻈ ﺮ ﻟﻮﺟ ﺐ ﻋﻠ ﻰ ﺍﻟﺮﺟ ﺎﻝ ﺍﻟﺤﺠ ﺎﺏ‪ ،‬ﻛﻤ ﺎ ﻭﺟ ﺐ ﻋﻠ ﻰ‬

‫ﺍﻟﻨﺴﺎء)‪ (9‬ﻟﺌﻼ ﻳﻨﻈﺮﻥ ﺇﻟﻴﻬﻢ‪.‬‬

‫ﻓﺄﻣ ﺎ ﺣ ﺪﻳﺚ ﻧﺒﻬ ﺎﻥ‪ ،‬ﻓﻘ ﺎﻝ ﺃﺣﻤ ﺪ‪ :‬ﻧﺒﻬ ﺎﻥ ﺭﻭﻯ ﺣ ﺪﻳﺜﻴﻦ ﻋﺠﻴﺒ ﻴﻦ‪ .‬ﻳﻌﻨ ﻲ ﻫ ﺬﺍ‬
‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﺇﺫﺍ ﻛﺎﻥ ﻹﺣﺪﺍﻛﻦ ﻣﻜﺎﺗﺐ ﻓﻠﺘﺤﺘﺠﺐ ﻣﻨﻪ«‪ ،‬ﻭﻛﺄﻧﻪ ﺃﺷﺎﺭ ﺇﻟ ﻰ‬

‫)‪ (8‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻟﻤﺴﻠﻢ‪» :‬ﻓﺈﻧﻲ ﺃﻛ!ﺮﻩ ﺃﻥ ﻳﺴ!ﻘﻂ ﻋﻨ!ﻚ ﺧﻤ!ﺎﺭﻙ‪ ،‬ﺃﻭ ﻳﻨﻜﺸ!ﻒ ﺍﻟﺜ!ﻮﺏ ﻋ!ﻦ ﺳ!ﺎﻗﻴﻚ‪،‬‬
‫ﻓﻴﺮﻯ ﺍﻟﻘﻮﻡ ﻣﻨﻚ ﺑﻌﺾ ﻣﺎ ﺗﻜﺮﻫﻴﻦ« ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺮﻓﻖ ﺑﻬﺎ ﻭﺍﻟﺘﻴﺴ ﻴﺮ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻓ ﻼ‬
‫ﺗﻈ ﻞ ﻁ ﻮﺍﻝ ﺍﻟﻴ ﻮﻡ ﻣﻠﺘﺰﻣ ﺔ ﺑﺎﻟﺜﻴ ﺎﺏ ﺍﻟﺴ ﺎﺗﺮﺓ ﻟﻠﺠﺴ ﻢ ﻛﻠ ﻪ ﺇﺫﺍ ﺑﻘﻴ ﺖ ﻋﻨ ﺪ ﺃﻡ ﺷ ﺮﻳﻚ ﻛﺜﻴ ﺮﺓ‬
‫ﺍﻟﻀﻴﻔﺎﻥ‪ ،‬ﺃﻣﺎ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻓﺈﻧﻪ ﻻ ﻳﺮﺍﻫﺎ‪ ،‬ﻓﻴﻤﻜﻨﻬﺎ ﺑﻌﺾ ﺍﻟﺘﺨﻔﻒ‪.‬‬
‫)‪ (9‬ﺇﺫﺍ ﻛ ﺎﻥ ﺍﻟﻤﻘﺼ ﻮﺩ ﺑﺎﻟﺤﺠ ﺎﺏ‪ :‬ﻟ ﺒﺲ ﺍﻟﻨﻘ ﺎﺏ ﻭﺗﻐﻄﻴ ﺔ ﺍﻟﻮﺟ ﻪ ﻓﻔ ﻲ ﻫ ﺬﺍ ﻧﻈ ﺮ‪ ،‬ﻭﺳ ﻨﺮﺩ ﻋﻠﻴ ﻪ‬
‫ﻣﻔﺼﻼ ﻓﻲ ﻓﺘﻮﻯ »ﻫﻞ ﺍﻟﻨﻘﺎﺏ ﻭﺍﺟﺐ«؟‬ ‫ً‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪20‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺿﻌﻒ ﺣﺪﻳﺜﻪ‪ ،‬ﺇﺫ ﻟﻢ ﻳﺮﻭ ﺇﻻ ﻫﺬﻳﻦ ﺍﻟﺤﺪﻳﺜﻴﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻟﻸﺻﻮﻝ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪ :‬ﻧﺒﻬﺎﻥ ﻣﺠﻬﻮﻝ‪ ،‬ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﺮﻭﺍﻳﺔ ﺍﻟﺰﻫ ﺮﻱ ﻋﻨ ﻪ ﻫ ﺬﺍ‬
‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺣﺪﻳﺚ ﻓﺎﻁﻤﺔ ﺻﺤﻴﺢ‪ ،‬ﻓﺎﻟﺤﺠﺔ ﺑﻪ ﻻﺯﻣﺔ‪.‬‬

‫ﺛ ﻢ ﻳﺤﺘﻤ ﻞ ﺃﻥ ﺣ ﺪﻳﺚ ﻧﺒﻬ ﺎﻥ ﺧ ﺎﺹ ﻷﺯﻭﺍﺝ ﺍﻟﻨﺒ ﻲ ﷺ‪ ،‬ﻛ ﺬﻟﻚ ﻗ ﺎﻝ ﺃﺣﻤ ﺪ‬

‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬

‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﺑﻲ ﻋﺒﺪ ﷲ‪ :‬ﻛﺄﻥ ﺣﺪﻳﺚ ﻧﺒﻬﺎﻥ ﻷﺯﻭﺍﺝ ﺍﻟﻨﺒﻲ ﷺ ﺧﺎﺻ ﺔ‪،‬‬
‫ﻭﺣﺪﻳﺚ ﻓﺎﻁﻤﺔ ﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪.(10‬‬

‫ﻭﺇﻥ ﻗ ﺪﺭ ﺍﻟﺘﻌ ﺎﺭﺽ‪ ،‬ﻓﺘﻘ ﺪﻳﻢ ﺍﻷﺣﺎﺩﻳ ﺚ ﺍﻟﺼ ﺤﻴﺤﺔ ﺃﻭﻟ ﻰ ﻣ ﻦ ﺍﻷﺧ ﺬ ﺑﺤ ﺪﻳﺚ‬
‫ﻣﻔﺮﺩ ﻓﻲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ( )‪ .(11‬ﺍ ﻫـ‪.‬‬

‫ﺑﻘﻲ ﻫﻨﺎ ﻗﻴﺪ ﻣﻔﺮﻭﻍ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪،‬‬
‫ﻭﺃﻋﻨﻲ ﺑﻪ ﺃﻻ ﻳﻜﻮﻥ ﻣﺼﺤﻮﺑًﺎ ﺑﺎﻟﺘﻠﺬﺫ ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺇﻻ ﺣﺮﻡ‪ ،‬ﻭﻟﻬﺬﺍ ﺃﻣﺮ ﷲ‬
‫ﺍﻟﻤﺆﻣﻨﺎﺕ ﺃﻥ ﻳﻐﻀﻀﻦ ﻣﻦ ﺃﺑﺼﺎﺭﻫﻦ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﻐﻀﻮﺍ ﻣﻦ‬
‫ﺃﺑﺼﺎﺭﻫﻢ ﺳﻮﺍء‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ut s r q p o n } :‬‬
‫‪e d c b a ` _ ~ } | { z yx w v‬‬
‫‪ {...f‬ﺍﻵﻳﺔ ]ﺍﻟﻨﻮﺭ‪.[31 ،30 :‬‬

‫ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺜﻴﺮ ﺍﻟﺮﺟﻞ ﻭﺗﺤﺮﻙ ﺷﻬﻮﺗﻪ‪ ،‬ﺃﻛﺜﺮ ﻣﺎ ﻳﺜﻴﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺃﻛﺜﺮ ﺟﺎﺫﺑﻴﺔ ﻟﻠﺮﺟﻞ‪ ،‬ﻭﻫ ﻲ ﺍﻟﻤﻄﻠﻮﺑ ﺔ ﻏﺎﻟﺒً ﺎ‪ ،‬ﻭﺍﻟﺮﺟ ﻞ ﻫ ﻮ ﺍﻟﻄﺎﻟ ﺐ‪،‬‬

‫)‪ (10‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻭﻫ ﺬﻩ ﻷﺯﻭﺍﺝ ﺍﻟﻨﺒ ﻲ ﷺ ﺧﺎﺻ ﺔ‪ ،‬ﺃﻻ ﺗ ﺮﻯ ﺇﻟ ﻰ ﺍﻋﺘ ﺪﺍﺩ‬
‫ﻓﺎﻁﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻋﻨﺪ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ؟ ﺍﻧﻈﺮ‪» :‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ« ﺣﺪﻳﺚ )‪.(4112‬‬
‫)‪» (11‬ﺍﻟﻤﻌﻨﻲ« ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(564 ،563/6‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪21‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻟﻜﻦ ﻫ ﺬﺍ ﻛﻠ ﻪ ﻻ ﻳﻤﻨ ﻊ ﺃﻥ ﻣ ﻦ ﺍﻟﺮﺟ ﺎﻝ ﻣ ﻦ ﻳﺠ ﺬﺏ ﻋ ﻴﻦ ﺍﻟﻤ ﺮﺃﺓ ﻭﻗﻠﺒﻬ ﺎ ﺑﺸ ﺒﺎﺑﻪ‬

‫ﻭﻭﺳﺎﻣﺘﻪ‪ ،‬ﺃﻭ ﺑﻘﻮﺗﻪ ﻭﻓﺤﻮﻟﺘﻪ‪ ،‬ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌ ﺎﻧﻲ ﺍﻟﺘ ﻲ ﺗﺮﻧ ﻮ ﺇﻟﻴﻬ ﺎ ﺃﻋ ﻴﻦ‬
‫ﺑﻌﺾ ﺍﻟﻨﺴﺎء‪ ،‬ﺃﻭ ﺗﻬﻔﻮ ﺇﻟﻴﻬﺎ ﻗﻠﻮﺑﻬﻦ‪.‬‬

‫ﻭﻗﺪ ﻗﺺ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜ ﺮﻳﻢ ﻗﺼ ﺔ ﺍﻣ ﺮﺃﺓ ﺍﻟﻌﺰﻳ ﺰ ﻣ ﻊ ﻓﺘﺎﻫ ﺎ ﻳﻮﺳ ﻒ‪ ،‬ﺍﻟ ﺬﻱ‬
‫ﺷﻐﻔﻬﺎ ﺣﺒًﺎ‪ ،‬ﻭﻛﻴﻒ ﻏ ﺪﺕ ﻫ ﻲ ﺍﻟﻄﺎﻟﺒ ﺔ ﻻ ﺍﻟﻤﻄﻠﻮﺑ ﺔ‪ ،‬ﻭﻛﻴ ﻒ ﺭﺍﻭﺩﺗ ﻪ ﻋ ﻦ ﻧﻔﺴ ﻪ‬
‫ﻭﻗﺎﻟﺖ‪] {PONMLK} :‬ﻳﻮﺳﻒ‪.[23 :‬‬

‫ﻛﻤﺎ ﻗﺺ ﻋﻠﻴﻨﺎ ﻣﻮﻗﻒ ﻧﺴﻮﺓ ﺍﻟﻤﺪﻳﻨﺔ ﺣﻴﻨﻤﺎ ﺭﺃﻳﻦ ﻳﻮﺳﻒ ﻷﻭﻝ ﻣﺮﺓ ﺑﻤﺎ‬
‫ﺃﺗﺎﻩ ﷲ ﻣﻦ ﺷﺒﺎﺏ ﻭﺣﺴﻦ ﻭﻧﻀﺎﺭﺓ ﻭﻗﻮﺓ‪WVU TSR } :‬‬
‫‪kjihg fedc b a`_^]\[ZYX‬‬
‫‪] {wvutsrqponm l‬ﻳﻮﺳﻒ‪.[32 ،31 :‬‬

‫ﻓﺈﺫﺍ ﻧﻈﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺭﺟﻞ ﻣﻌ ﻴﻦ‪ ،‬ﻓﺘﺤﺮﻛ ﺖ ﻓﻴﻬ ﺎ ﻋﻮﺍﻣ ﻞ ﺍﻷﻧﻮﺛ ﺔ‪ ،‬ﻓﻌﻠﻴﻬ ﺎ‬
‫ﺃﻥ ﺗﻐﺾ ﺑﺼﺮﻫﺎ‪ ،‬ﻭﻻ ﺗﺘﺎﺑﻊ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﺑﻌﺪًﺍ ﻋﻦ ﻣﻈﻨ ﺔ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﻳ ﺰﺩﺍﺩ ﺍﻷﻣ ﺮ‬
‫ﺧﻄﺮﺍ ﺇﺫﺍ ﺑﺎﺩﻟﻬﺎ ﺍﻟﺮﺟ ﻞ ﺍﻟﻨﻈ ﺮ ﺑ ﻨﻔﺲ ﺍﻟﺮﻏﺒ ﺔ ﻭﺍﻟﺸ ﻬﻮﺓ‪ ،‬ﻓﻬ ﺬﺍ ﻫ ﻮ ﺍﻟﻨﻈ ﺮ ﺍﻟ ﺬﻱ‬
‫ً‬
‫ﺳﻤﻮﻩ »ﺑﺮﻳﺪ ﺍﻟﺰﻧﻰ«‪ ،‬ﻭﺍﻟ ﺬﻱ ﻭﺻ ﻒ ﺑﺄﻧ ﻪ »ﺳ ﻬﻢ ﻣﺴ ﻤﻮﻡ ﻣ ﻦ ﺳ ﻬﺎﻡ ﺇﺑﻠ ﻴﺲ«‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫ﻛﻞ ﺍﻟﺤﻮﺍﺩﺙ ﻣﺒﺪﺍﻫﺎ ﻣﻦ ﺍﻟﻨﻈﺮ ﻭﻣﻌﻈ ﻢ ﺍﻟﻨ ﺎﺭ ﻣ ﻦ ﻣﺴﺘﺼ ﻐﺮ‬

‫ﻓﺎﻟﺴﻼﻣﺔ ﻓﻲ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣﻮﺍﺿﻊ ﺍﻟﺸﺮﺭ‪ ،‬ﻭﻣﻮﺍﻗﻊ ﺍﻟﺨﻄﺮ‪ ،‬ﻭﻧﺴ ﺄﻝ ﷲ ﺍﻟﻌﺎﻓﻴ ﺔ‬
‫ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪ ...‬ﺁﻣﻴﻦ‪.‬‬

‫***‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪22‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺇﻟﻘﺎء ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‬

‫ﺱ‪ :‬ﻧﺤ ﻦ ﻁﺎﻟﺒ ﺎﺕ ﻧ ﺪﺭﺱ ﻓ ﻲ ﺍﻟﺠﺎﻣﻌ ﺔ‪ ،‬ﺗﻌﻮﺩﻧ ﺎ ﺃﻥ ﻳ ﺪﺧﻞ ﻋﻠﻴﻨ ﺎ ﺃﺳ ﺎﺗﺬﺗﻨﺎ‪،‬‬

‫ﻓﻴﻠﻘﻮﺍ ﻋﻠﻴﻨﺎ ﺗﺤﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻨﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺄﺣﺴﻦ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺑﻤﺜﻠﻬﺎ ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﷲ ﻓﻲ‬
‫ِ‬ ‫ِ ٍ‬
‫وﻫــﺎ{ ]ﺍﻟﻨﺴ ﺎء‪ ،[86 :‬ﺇﺫ ﻛﻨ ﺎ‬ ‫ﻛﺘﺎﺑ ﻪ‪َ } :‬وإِ َذا ُﺣﻴِّﻴــﺘُﻢ ﺑِﺘَﺤﻴﱠــﺔ ﻓَ َﺤﻴﱡـﻮاْ ِ‪ْ 9‬‬
‫َﺣ َﺴـ َـﻦ ﻣْﻨـ َﻬــﺎ أ َْو ُرﱡد َ‬
‫ﻧﻌﺘﻘﺪ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻟﻴﺴﺖ ﻟﻠﺮﺟﺎﻝ ﻭﺣﺪﻫﻢ‪.‬‬

‫ﻭﻟﻜﻦ ﻭﺍﺣﺪًﺍ ﻣﻦ ﺃﺳ ﺎﺗﺬﺗﻨﺎ ﺍﻷﻓﺎﺿ ﻞ ﺧ ﺎﻟﻒ ﻫ ﺬﻩ ﺍﻟﻌ ﺎﺩﺓ‪ ،‬ﻓﻠ ﻢ ﻳﺴ ﻠﻢ ﻋﻠﻴﻨ ﺎ ﻣ ﺮﺓ‬
‫ﻗﻂ‪.‬‬

‫ﻭﻗﺪ ﺳﺄﻟﺘﻪ ﺇﺣﺪﺍﻧﺎ ﺑﺼﺮﺍﺣﺔ‪ :‬ﻟﻤﺎﺫﺍ ﻻ ﺗﻠﻘﻲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻳﺎ ﺩﻛﺘﻮﺭ؟ ﻓﺄﺟﺎﺑﻬﺎ ﺑﺄﻥ‬
‫ﻋﺎ‪ ،‬ﻭﺃﻥ ﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻮﺭﺓ!‬
‫ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﻟﻨﺴﺎء ﻏﻴﺮ ﺟﺎﺋﺰ ﺷﺮ ً‬
‫ﻫ ﺬﺍ ﻣ ﻊ ﺃﻧ ﻪ ﺑﺤﻜ ﻢ ﺗﺪﺭﻳﺴ ﻪ ﻟﻨ ﺎ‪ ،‬ﻳﻜﻠﻤﻨ ﺎ ﻭﻧﻜﻠﻤ ﻪ‪ ،‬ﻭﻳﺴ ﺄﻟﻨﺎ ﻭﻧﺠﻴﺒ ﻪ‪ ،‬ﻭﻧﺴ ﺄﻟﻪ‬
‫ﻭﻳﺠﻴﺒﻨﺎ‪ ،‬ﻭﻧﻨﺎﻗﺸﻪ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺷﻲء ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﻤﻤﻨﻮﻉ؟ ﻭﻫ ﻞ ﺻ ﺤﻴﺢ ﺃﻥ ﺻ ﻮﺕ ﺍﻟﻤ ﺮﺃﺓ ﻋ ﻮﺭﺓ‪،‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘ ﻮﻝ ﺍﻟﻤﻌ ﺮﻭﻑ‪ ،‬ﻭﻣ ﻊ ﻣﺮﺍﻋ ﺎﺓ ﺍﻷﺩﺏ‬
‫ﺍﻟﻤﻄﻠﻮﺏ ﻟﻠﻤﺴﻠﻤﺔ ﻓﻲ ﺧﻄﺎﺑﻬﺎ ﻟﻠﺮﺟﺎﻝ ﻏﻴﺮ ﺍﻟﻤﺤﺎﺭﻡ؟‬

‫ﺇﻧﻨﺎ ﻧﺘﻮﻕ ﺇﻟﻰ ﻣﻌﺮﻓ ﺔ ﺍﻟﺤﻜ ﻢ ﺍﻟﺸ ﺮﻋﻲ ﻫﻨ ﺎ‪ ،‬ﺳ ﻮﺍء ﺃﻛ ﺎﻥ ﻟﻨ ﺎ ﺃﻡ ﻋﻠﻴﻨ ﺎ‪ ،‬ﻭﻟﻜ ﻦ‬
‫ﺍﻟﻤﻬﻢ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻘﻨﻊ ﺍﻟﺬﻱ ﺗﻨﺸﺮﺡ ﻟﻪ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻋﻨﺪﻩ ﺍﻟﺠﺪﻝ‪ ،‬ﻛﻤﺎ ﻫ ﻮ‬
‫ﺍﻟﻌﻬﺪ ﺑﻜﻢ ﺩﺍﺋ ًﻤﺎ‪ ،‬ﻧﻔﻊ ﷲ ﺑﻌﻠﻤﻜﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪) .‬ﻁﺎﻟﺒﺎﺕ ﺑﺠﺎﻣﻌﺔ ﻗﻄﺮ(‪.‬‬

‫ﺟــ‪ :‬ﻣﻦ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺘﻲ ﺃﻣ ﺮﺕ ﺑﺈﻓﺸ ﺎء ﺍﻟﺴ ﻼﻡ‪ ،‬ﻭﺟ ﺪﻫﺎ ﻟ ﻢ‬
‫ﺗﻔﺮﻕ ﺑﻴﻦ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﻣﺜﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﺩﻋﺖ ﺇﻟﻰ »ﺇﻁﻌ!ﺎﻡ ﺍﻟﻄﻌ!ﺎﻡ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪23‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺇﻓﺸ!!!ﺎء ﺍﻟﺴ!!!ﻼﻡ‪ ،‬ﻭﺻ!!!ﻠﺔ ﺍﻷﺭﺣ!!!ﺎﻡ‪ ،‬ﻭﺍﻟﺼ!!!ﻼﺓ ﺑﺎﻟﻠﻴ!!!ﻞ ﻭﺍﻟﻨ!!!ﺎﺱ ﻧﻴ!!!ﺎﻡ«‪ ،‬ﻭﻓ ﻲ‬

‫»ﺍﻟﺼﺤﻴﺢ«‪» :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻦ ﺗﺪﺧﻠﻮﺍ ﺍﻟﺠﻨﺔ ﺣﺘﻰ ﺗﺆﻣﻨﻮﺍ‪ ،‬ﻭﻟﻦ ﺗﺆﻣﻨ!ﻮﺍ‬
‫ﺣﺘﻰ ﺗﺤﺎﺑﻮﺍ‪ ،‬ﺃﻻﺃﺩﻟﻜﻢ ﻋﻠﻰ ﺷﻲء ﺇﻥ ﻓﻌﻠﺘﻤﻮﻩ ﺗﺤﺎﺑﺒﺘﻢ؟ ﺃﻓﺸﻮﺍ ﺍﻟﺴ!ﻼﻡ ﺑﻴ!ﻨﻜﻢ«‬
‫)ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‪.‬‬
‫ِ‬ ‫ِ ٍ‬
‫وﻫــﺎ{‬ ‫ﻭﻣ ﻦ ﺫﻟ ﻚ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪َ } :‬وإِ َذا ُﺣﻴِّﻴــﺘُﻢ ﺑِﺘَﺤﻴﱠــﺔ ﻓَ َﺤﻴﱡـﻮاْ ِ‪ْ 9‬‬
‫َﺣ َﺴـ َـﻦ ﻣْﻨـ َﻬــﺎ أ َْو ُرﱡد َ‬
‫]ﺍﻟﻨﺴﺎء‪.[86 :‬‬

‫ﻭﺍﻷﺻ ﻞ ﻓ ﻲ ﺧﻄ ﺎﺏ ﺍﻟﺸ ﺎﺭﻉ ﺃﻧ ﻪ ﻟﻠﺮﺟ ﺎﻝ ﻭﺍﻟﻨﺴ ﺎء ﺟﻤﻴﻌً ﺎ‪ ،‬ﺇﻻ ﻣ ﺎ ﺧﺼ ﻪ‬

‫ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫ً‬
‫ﺭﺟﻼ ﻣﺴﻠ ًﻤﺎ ﺣﻴًﺎ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ ﻟﻜﺎﻥ ﻋﻠﻴﻬ ﺎ ‪ -‬ﺑ ﻨﺺ ﺍﻟﻘ ﺮﺁﻥ ‪ -‬ﺃﻥ ﺗ ﺮﺩ‬ ‫ﻓﻠﻮ ﺃﻥ‬
‫ﻋﻠﻰ ﺗﺤﻴﺘﻪ ﺑﺄﺣﺴﻦ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﻤﺜﻠﻬﺎ‪.‬‬

‫ﻭﻟ ﻮ ﺃﻥ ﺍﻣ ﺮﺃﺓ ﺣﻴ ﺖ ﺭﺟ ًﻼ‪ ،‬ﻟﻜ ﺎﻥ ﻋﻠﻴ ﻪ ﺃﻥ ﻳﺤﻴﻴﻬ ﺎ ﺑﺄﺣﺴ ﻦ ﻣﻨﻬ ﺎ‪ ،‬ﺃﻭ ﻳﺮﺩﻫ ﺎ‬
‫ﺑﻤﺜﻠﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﺎﻣﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﻣﺎ ﻳﺨﺼﺼﻬﺎ ﺃﻭ ﻳﻘﻴﺪﻫﺎ‪.‬‬

‫ﻓﻜﻴﻒ ﻭﻗ ﺪ ﺟ ﺎء ﻣ ﺎ ﻳﺆﻳ ﺪﻫﺎ‪ ،‬ﻭﻳﺆﻛ ﺪﻫﺎ ﻣ ﻦ ﺍﻟﻨﺼ ﻮﺹ ﺍﻟﺨﺎﺻ ﺔ‪ ،‬ﺍﻟﺘ ﻲ ﺑﻴﻨ ﺖ‬

‫ﺷﺮﻋﻴﺔ ﺗﺴﻠﻴﻢ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺍﻟﻨﺴﺎء ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫ﻓﻔﻲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ«‪ :‬ﺇﻥ ﺃﻡ ﻫﺎﻧﺊ ﺍﺑﻨﺔ ﺃﺑﻲ ﻁﺎﻟﺐ ‪ -‬ﺍﺑﻨﺔ ﻋﻤ ﻪ ﺻ ﻠﻰ ﷲ‬

‫ﻋﻠﻴ ﻪ ﻭﺳ ﻠﻢ ‪ -‬ﻗﺎﻟ ﺖ‪ :‬ﺫﻫﺒ ﺖ ﺇﻟ ﻰ ﺭﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﻋ ﺎﻡ ﺍﻟﻔ ﺘﺢ‪ ،‬ﻓﻮﺟﺪﺗ ﻪ ﻳﻐﺘﺴ ﻞ‬
‫ﻭﻓﺎﻁﻤﺔ ﺍﺑﻨﺘﻪ ﺗﺴﺘﺮﻩ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻣﻦ ﻫﺬﻩ«؟ ﻓﻘﻠﺖ‪ :‬ﺃﻧﺎ ﺃﻡ ﻫ ﺎﻧﺊ ﺑﻨ ﺖ‬
‫ﺃﺑﻲ ﻁﺎﻟﺐ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻣﺮﺣﺒًﺎ ﺑﺄﻡ ﻫﺎﻧﺊ« ‪ ...‬ﺍﻟﺤﺪﻳﺚ )‪.(12‬‬

‫)‪» (12‬ﺻ ﺤﻴﺢ ﺍﻟﺒﺨ ﺎﺭﻱ« ﺑ ﺎﺏ ﺃﻣ ﺎﻥ ﺍﻟﻨﺴ ﺎء ﻭﺟ ﻮﺍﺭﻫﻦ ﻣ ﻦ ﻛﺘ ﺎﺏ »ﺍﻟﺠﻬ ﺎﺩ« ﻣ ﻦ »ﺍﻟﺠ ﺎﻣﻊ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪24‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻀﺎ‪ ،‬ﻓﻬﻮ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫ﻭﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺃﻳ ً‬

‫ﻭﻋﻘ ﺪ ﺍﻹﻣ ﺎﻡ ﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ »ﺻ ﺤﻴﺤﻪ« ﺑﺎﺑً ﺎ ﺑﻌﻨ ﻮﺍﻥ‪» :‬ﺑ ﺎﺏ ﺗﺴ ﻠﻴﻢ ﺍﻟﺮﺟ ﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺍﻟﻨﺴﺎء ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ«‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑ ﻦ ﺣﺠ ﺮ‪ :‬ﺃﺷ ﺎﺭ ﺑﻬ ﺬﻩ ﺍﻟﺘﺮﺟﻤ ﺔ ‪ -‬ﻳﻘﺼ ﺪ ﺍﻟﻌﻨ ﻮﺍﻥ ‪ -‬ﺇﻟ ﻰ ﺭﺩ ﻣ ﺎ‬

‫ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋ ﻦ ﻣﻌﻤ ﺮ ﻋ ﻦ ﻳﺤﻴ ﻰ ﺑ ﻦ ﺃﺑ ﻲ ﻛﺜﻴ ﺮ‪ :‬ﺑﻠﻐﻨ ﻲ ﺃﻧ ﻪ ﻳﻜ ﺮﻩ ﺃﻥ‬
‫ﻳﺴﻠﻢ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺍﻟﻨﺴﺎء ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺜﻴﻦ ﻳﺆﺧﺬ ﺍﻟﺠﻮﺍﺯ ﻣﻨﻬﻤﺎ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺣﺪﻳﺚ ﺳﻬﻞ‪ :‬ﻛﺎﻧﺖ ﻟﻨﺎ ﻋﺠﻮﺯ ﺗﺮﺳﻞ ﺇﻟ ﻲ ﺑﻀ ﺎﻋﺔ ‪ -‬ﻧﺨ ﻞ ﺑﺎﻟﻤﺪﻳﻨ ﺔ ‪-‬‬
‫ﻓﺘﺄﺧﺬ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺴﻠﻖ‪ ،‬ﻓﺘﻄﺮﺣﻪ ﻓﻲ ﻗﺪﺭ‪ ،‬ﻭﺗﻜﺮﻛﺮ ‪ -‬ﺃﻱ ﺗﻄﺤﻦ ‪ -‬ﺣﺒ ﺎﺕ ﻣ ﻦ‬
‫ﺷﻌﻴﺮ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻴﻨﺎ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻧﺼﺮﻓﻨﺎ ﻭﻧُﺴﻠﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺘﻘﺪﻣﻪ ﺇﻟﻴﻨﺎ‪.‬‬

‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﺪﻳﺚ ﻋﺎﺋﺸ ﺔ ﻗﺎﻟ ﺖ‪ :‬ﻗ ﺎﻝ ﺭﺳ ﻮﻝ ﷲ ﷺ‪» :‬ﻳ!ﺎ ﻋﺎﺋﺸ!ﺔ‪ ،‬ﻫ!ﺬﺍ ﺟﺒﺮﻳ!ﻞ‬
‫ﻳﻘﺮﺃ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ«)‪ ،(13‬ﻗﻠﺖ‪ :‬ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺭﺣﻤﺔ ﷲ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺤ ﺎﻓﻆ‪ :‬ﻭﻭﺭﺩ ﻓﻴ ﻪ ﺣ ﺪﻳﺚ ﻟ ﻴﺲ ﻋﻠ ﻰ ﺷ ﺮﻁﻪ ‪ -‬ﻳﻌﻨ ﻲ ﺍﻟﺒﺨ ﺎﺭﻱ ‪ -‬ﻭﻫ ﻮ‬
‫ﺣﺪﻳﺚ ﺃﺳﻤﺎء ﺑﻨﺖ ﻳﺰﻳﺪ‪» :‬ﻣﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻨﺒﻲ ﷺ ﻓﻲ ﻧﺴﻮﺓ ﻓﺴﻠﻢ ﻋﻠﻴﻨﺎ«)‪ ،(14‬ﺣﺴ ﻨﻪ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﺎﻛﺘﻔﻰ ﺑﻤﺎ ﻫﻮ ﻋﻠﻰ ﺷﺮﻁﻪ‪.‬‬

‫ﺍﻟﺼﺤﻴﺢ«‪.‬‬
‫)‪ (13‬ﺍﻋﺘ ﺮﺽ ﺑ ﺄﻥ ﺍﻟﻤﻼﺋﻜ ﺔ ﻟﻴﺴ ﻮﺍ ﺭﺟ ًﺎﻻ‪ ،‬ﻭﺃﺟﻴ ﺐ ﺑ ﺄﻥ ﺟﺒﺮﻳ ﻞ ﻛ ﺎﻥ ﻳ ﺄﺗﻲ ﻛﺜﻴ ًﺮﺍ ﻓ ﻲ ﺻ ﻮﺭﺓ‬
‫ﺭﺟﻞ‪.‬‬
‫)‪ (14‬ﺍﻟﺤ ﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑ ﻮ ﺩﺍﻭﺩ ﻓ ﻲ ﺍﻷﺩﺏ ﺑ ﺮﻗﻢ )‪ ،(5204‬ﻭﺍﻟﺘﺮﻣ ﺬﻱ ﻓ ﻲ ﺍﻻﺳ ﺘﺌﺬﺍﻥ )‪،(2698‬‬
‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺍﻷﺩﺏ )‪ ،(3701‬ﻭﺍﻟﺪﺭﺍﻣﻲ ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎء )‪.(189/2‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪25‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ -‬ﻋﻨﺪ ﺃﺣﻤﺪ)‪.(15‬‬

‫ﻭﻋ ﻦ ﺑﻌ ﺾ ﺍﻟﺼ ﺤﺎﺑﺔ‪ :‬ﻳﺴ ﻠﻢ ﺍﻟﺮﺟ ﺎﻝ ﻋﻠ ﻰ ﺍﻟﻨﺴ ﺎء‪ ،‬ﻭﻻ ﻳﺴ ﻠﻢ ﺍﻟﻨﺴ ﺎء ﻋﻠ ﻰ‬

‫ﺍﻟﺮﺟﺎﻝ)‪ ،(16‬ﻭﻟﻜﻦ ﻳﺮﺩﻩ ﺣﺪﻳﺚ ﺃﻡ ﻫﺎﻧﺊ ﺍﻟﺴ ﺎﺑﻖ ﻓ ﻲ ﺳ ﻼﻣﻬﺎ ﻋﻠ ﻰ ﺍﻟﻨﺒ ﻲ ﺻ ﻠﻰ‬
‫ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻟﻚ ﻳﻜﻦ ﻣﺤﺮ ًﻣ ﺎ ﻟﻬ ﺎ‪ ،‬ﺑ ﻞ ﻛ ﺎﻥ ﺍﺑ ﻦ ﻋﻤﻬ ﺎ‪ ،‬ﻭﻗ ﺪ ﺃﺭﺍﺩ‬
‫ﻳﻮ ًﻣﺎ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪.‬‬

‫ﻛﻤﺎ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ »ﻣﺴﻨﺪﻩ«‪» :‬ﺃﻥ ﻣﻌﺎﺫًﺍ ﻗﺪﻡ ﺇﻟﻰ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻠﻘﻴﺘﻪ ﺍﻣﺮﺃﺓ‬
‫ﻣﻦ ﺧﻮﻻﻥ ﻣﻌﻬﺎ ﺑﻨﻮﻥ ﻟﻬﺎ ﺍﺛﻨﺎ ﻋﺸﺮ‪ ،‬ﻭﻓﻴﻪ‪» :‬ﻓﻘﺎﻣﺖ ﻓﺴﻠﻤﺖ ﻋﻠﻰ ﻣﻌﺎﺫ«)‪... (17‬‬
‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻓﻲ ﺳﻨﺪﻩ ﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ‪ ،‬ﻭﻓﻴﻪ ﻣﻘﺎﻝ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺼﻠﺢ ﻟﻼﺳﺘﺌﻨﺎﺱ ﺑ ﻪ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﺢ ﺣﺠﺔ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﺪ ﺣﺴﻦ ﺣﺪﻳﺜﻪ ﺍﻟﺘﺮﻣﺬﻱ)‪.(18‬‬

‫ﻭﻗ ﺪ ﺭﻭﻯ ﺃﻥ ﻋﻤ ﺮ ﺑ ﻦ ﺍﻟﺨﻄ ﺎﺏ ﺭﺿ ﻲ ﷲ ﻋﻨ ﻪ ﺟ ﺎء ﺇﻟ ﻰ ﺑﻌ ﺾ ﺍﻟﻨﺴ ﻮﺓ‪،‬‬

‫ﻓﺴﻠﻢ ﻋﻠﻴﻬﻦ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺃﻧﺎ ﺭﺳﻮﻝ ﺭﺳﻮﻝ ﷲ ﺇﻟﻴﻜﻦ ‪ «...‬ﺍﻟﺤﺪﻳﺚ‪.‬‬

‫ﻫﺬﺍ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻫﺪﻯ ﺭﺳﻮﻝ ﷲ ﷺ ﻭﺻﺤﺎﺑﺘﻪ ﻓﻲ ﺷﺄﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪،‬‬

‫ﺃﻭ ﺗﺴﻠﻴﻤﻬﻦ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻗﻴﺪﻭﺍ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﺄﻣﻦ ﺍﻟﻔﺘﻨﺔ‪.‬‬

‫ﻭﻟﻜﻦ ً‬
‫ﻗﺎﻝ ﺍﻟﺤﻠﻴﻤﻲ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﷺ ﻟﻠﻌﺼﻤﺔ ﻣﺄﻣﻮﻧًﺎ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﻤ ﻦ ﻭﺛ ﻖ ﻣ ﻦ ﻧﻔﺴ ﻪ‬
‫ﺑﺎﻟﺴﻼﻣﺔ‪ ،‬ﻓﻠﻴﺴﻠﻢ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺼﻤﺖ ﺃﺳﻠﻢ‪.‬‬

‫)‪» (15‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪ (34/11‬ﻁﺒﻊ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬

‫)‪ (16‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ ﻣﻮﻗﻮﻓًﺎ ﻋﻠﻴﻪ ﺑﺴﻨﺪ ﺟﻴﺪ ﻛﻤﺎ ﻓﻲ »ﺍﻟﻔﺘﺢ«‪.‬‬
‫)‪» (17‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ« )‪.(239/5‬‬
‫)‪ (18‬ﻭﺻﺤﺤﻪ ﻓﻲ ﻋﺼﺮﻧﺎ ﺍﻟﺸﻴﺦ ﺷﺎﻛﺮ ﺭﺣﻤﻪ ﷲ ﻓﻲ ﺗﺨﺮﻳﺠﻪ ﻟﻠﻤﺴﻨﺪ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪26‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻗﺎﻝ ﺍﻟﻤﻬﻠﺐ‪ :‬ﺳ ﻼﻡ ﺍﻟﺮﺟ ﺎﻝ ﻋﻠ ﻰ ﺍﻟﻨﺴ ﺎء‪ ،‬ﻭﺍﻟﻨﺴ ﺎء ﻋﻠ ﻰ ﺍﻟﺮﺟ ﺎﻝ ﺟ ﺎﺋﺰ ﺇﺫﺍ‬
‫ﺃﻣﻨﺖ ﺍﻟﻔﺘﻨﺔ‪.‬‬

‫ﻭﻓﺮﻕ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﻴﻦ ﺍﻟﺸﺎﺑﺔ ﻭﺍﻟﻌﺠﻮﺯ‪ ،‬ﺳﺪًﺍ ﻟﻠﺬﺭﻳﻌﺔ‪.‬‬

‫ﻭﺑﻌ ﺾ ﺍﻟﻌﻠﻤ ﺎء ﺃﺿ ﺎﻑ ﺇﻟ ﻰ ﺍﻟﺸ ﺒﺎﺏ ﺍﻟﺠﻤ ﺎﻝ‪ ،‬ﻓ ﺈﻥ ﻛﺎﻧ ﺖ ﺟﻤﻴﻠ ﺔ ﻳﺨ ﺎﻑ‬
‫ﺍﻻﻓﺘﺘﺎﻥ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﺸﺮﻉ ﺍﻟﺴﻼﻡ ﺍﺑﺘﺪﺍء ﻭﻻ ﺟﻮﺍﺑًﺎ ‪ ...‬ﻭﻣﻨﻊ ﻣﻨﻪ ﺭﺑﻴﻌﺔ ﻣﻄﻠﻘًﺎ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ ‪ -‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ‪ :-‬ﻻ ﻳﺸﺮﻉ ﻟﻠﻨﺴﺎء ﺍﺑﺘﺪﺍء ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻷﻧﻬﻦ ﻣﻨﻌﻦ ﻣﻦ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺠﻬ ﺮ ﺑ ﺎﻟﻘﺮﺍءﺓ‪ ،‬ﺇﻻ ﻋﻠ ﻰ ﺍﻟﻤﺤ ﺮﻡ‪،‬‬
‫ﻓﻴﺠﻮﺯ ﻟﻬﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻣﻬﺎ)‪.(19‬‬

‫ﻭﺣﺠﺔ ﺍﻵﺧﺮﻳﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻧ ﺎﻩ ﻋﻨ ﺪ ﺍﻟﺒﺨ ﺎﺭﻱ‪ ،‬ﻓ ﺈﻥ ﺍﻟﺮﺟ ﺎﻝ ﻣ ﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺰﻭﺭﻭﻧﻬﺎ ﻭﺗﻄﻌﻤﻬﻢ‪ ،‬ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﻣﺤﺎﺭﻣﻬﺎ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻛﻠﻬﺎ ﺇﻧﻤﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺨﻮﻑ ﻭﺍﻟﺘﺤﻮﻁ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻡ ﺑﻬ ﺎ‬
‫ﻧﺺ ﺻﺤﻴﺢ ﺻﺮﻳﺢ‪.‬‬

‫ﻭﻟﻢ ﻳﻜﻦ ﺟﻞ ﺃﺻﺤﺎﺏ ﺭﺳ ﻮﻝ ﷲ ﷺ ﻭﺭﺿ ﻲ ﷲ ﻋ ﻨﻬﻢ ﻭﺗ ﺎﺑﻌﻴﻬﻢ ﺑﺈﺣﺴ ﺎﻥ‪،‬‬

‫ﻳﺘﺨﻮﻓﻮﻥ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺨﻮﻑ‪ ،‬ﻭﻳﺤﺘﺎﻁﻮﻥ ﻛﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻴﺎﻁ‪.‬‬

‫ﻭﻣﻦ ﻧﻈﺮ ﺇﻟﻰ ﻣﺎ ﻧﻘ ﻞ ﻋ ﻨﻬﻢ ﻓ ﻲ ﺍﻟﻤﺼ ﺎﺩﺭ ﺍﻟﺘ ﻲ ﻋﻨﻴ ﺖ ﺑ ﺬﻟﻚ‪ ،‬ﺑﺠ ﺪ ﺃﻥ ﺟ ًﻤ ﺎ‬
‫ﺻﺎ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺮﺟﻞ‬
‫ﺳﺎ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺧﺼﻮ ً‬
‫ﻏﻔﻴﺮﺍ ﻣﻨﻬﻢ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﺄ ً‬
‫ً‬
‫ﻋﻠ ﻴﻬﻦ ﺯﺍﺋ ًﺮﺍ‪ ،‬ﺃﻭ ﻣﻌﺎﻟ ًﺠ ﺎ ﺃﻭ ﻣﻌﻠ ًﻤ ﺎ ﺃﻭ ﻧﺤ ﻮ ﺫﻟ ﻚ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﺘ ﻲ ﺗﻠﻘ ﻰ‬
‫ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻬﻨﺎ ﻻ ﻳﺤﺴﻦ ﺍﻟﺴ ﻼﻡ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻣ ﺎ ﻟ ﻢ ﻳﻜ ﻦ ﺑﻴﻨ ﻪ ﻭﺑﻴﻨﻬ ﺎ‬

‫)‪ (19‬ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺤﺎﻓﻆ ﻓﻲ »ﺍﻟﻔﺘﺢ« )‪.(34/11‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪27‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﻣﻦ ﻧﺴﺐ ﺃﻭ ﺭﺣﻢ ﺃﻭ ﻣﺼﺎﻫﺮﺓ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪.‬‬

‫ﻭﺣﺴﺒﻲ ﺃﻥ ﺃﺳﺠﻞ ﻫﻨﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ »ﻣﺼ ﻨﻔﻪ«‬
‫ﻓﻴﻤﺎ ﺭﻭﻯ ﻋﻦ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎء‪.‬‬

‫ﻓﺒﻌﺪ ﺃﻥ ﺫﻛﺮ ﺣﺪﻳﺚ ﺃﺳﻤﺎء ﺑﻨﺖ ﻳﺰﻳﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻗﺒﻞ‪» :‬ﻣﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻨﺒﻲ‬
‫ﷺ ﻓﻲ ﻧﺴﻮﺓ ﻓﺴﻠﻢ ﻋﻠﻴﻨﺎ«‪.‬‬

‫ﺭﻭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺟﺮﻳﺮ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻣﺮ ﻋﻠﻰ ﻧﺴﻮﺓ ﻓﺴﻠﻢ ﻋﻠﻴﻬﻦ)‪.(20‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﻣﺠﺎﻫﺪ‪ :‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻓﺴﻠﻢ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻀﺎ‪ :‬ﺃﻥ ﻋﻤﺮ ﻣﺮ ﻋﻠﻰ ﻧﺴﻮﺓ ﻓﺴﻠﻢ ﻋﻠﻴﻬﻦ‪.‬‬

‫ﻭﻋﻦ ﻣﺠﺎﻫﺪ ﺃﻳ ً‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋ ﻦ ﺃﺑ ﻲ ﺫﺭ ﻗ ﺎﻝ‪» :‬ﺳ ﺄﻟﺖ ﻋﻄ ﺎء ﻋ ﻦ ﺍﻟﺴ ﻼﻡ ﻋﻠ ﻰ ﺍﻟﻨﺴ ﺎء‬

‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﻦ ﺷﻮﺍﺏ ﻓﻼ«‪.‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻮﻥ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻤﺤﻤﺪ ‪ -‬ﺃﻱ ﺍﺑﻦ ﺳﻴﺮﻳﻦ‪ - :‬ﺃﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ؟ ﻗﺎﻝ‪:‬‬
‫ﺳﺎ‪.‬‬
‫ﻻ ﺃﻋﻠﻢ ﺑﻪ ﺑﺄ ً‬

‫ﻭﻋﻦ ﺍﻟﺤﺴﻦ‪ :‬ﺃﻧ ﻪ ﻛ ﺎﻥ ﻻ ﻳ ﺮﻯ ﺃﻥ ﻳﺴ ﻠﻢ ﺍﻟﺮﺟ ﻞ ﻋﻠ ﻰ ﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳ ﺪﺧﻞ‬

‫ﻋﻠﻴﻬﺎ ﻓﻲ ﺑﻴﺘﻬﺎ‪ ،‬ﻓﻴﺴﻠﻢ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻭﻋﻦ ﻋﺒﻴﺪ ﷲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﻣﻴﻤﻮﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺴﺎء ﻭﺍﻟﺼﺒﻴﺎﻥ‪.‬‬

‫ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻣﻮﺳﻰ ﺑﻦ ﻁﻠﺤﺔ ﻣﺮ ﻋﻠﻰ ﻧﺴ ﻮﺓ ﺟﻠ ﻮﺱ‬

‫ﻓﺴﻠﻢ ﻋﻠﻴﻬﻦ‪.‬‬

‫)‪ (20‬ﺃﻭﺭﺩﻩ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ »ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ« )‪ (38/8‬ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﺣﻤﺪ ﻭﺃﺑﻲ ﻳﻌﻠﻰ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪28‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻋﻦ ﺷﻌﺒﺔ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺍﻟﺤﻜﻢ ﻭﺣﻤﺎﺩًﺍ ﻋﻦ ﺍﻟﺴﻼﻡ ﻋﻠ ﻰ ﺍﻟﻨﺴ ﺎء ﻓﻜﺮﻫ ﻪ ﻋﻠ ﻰ‬

‫ﺍﻟﺸﺎﺑﺔ ﻭﺍﻟﻌﺠﻮﺯ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻜ ﻢ ﻛ ﺎﻥ ﺷ ﺮﻳﺢ ﻳﺴ ﻠﻢ ﻋﻠ ﻰ ﻛ ﻞ ﺃﺣ ﺪ‪ ،‬ﻗﻠ ﺖ‪ :‬ﺍﻟﻨﺴ ﺎء؟‬
‫ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ‪.‬‬

‫ﻭﺃﻗ ﻮﻯ ﻣ ﺎ ﻳﺴ ﺘﻨﺪ ﺇﻟﻴ ﻪ ﺍﻟﻤ ﺎﻧﻌﻮﻥ ﻣ ﺎ ﻫ ﻮ »ﺧ ﻮﻑ ﺍﻟﻔﺘﻨ ﺔ« ﺍﻟﺘ ﻲ ﻳﻨﺒﻐ ﻲ ﺃﻥ‬

‫ﻳﺘﻮﻗﺎﻫﺎ ﺍﻟﻤﺴﻠﻢ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺍﺳﺘﺒﺮﺍء ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﻣﺮﺩﻩ ﺇﻟﻰ ﺿﻤﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻭﺗﻘﺪﻳﺮﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻔﺘﻲ ﻗﻠﺒﻪ‪.‬‬

‫ﻣﻐﺎﻳﺮﺍ‪:‬‬
‫ً‬ ‫ﻭﻓﻲ ﻗﻀﻴﺘﻨﺎ ﺍﻟﻤﺴﺌﻮﻝ ﻋﻨﻬﺎ ﻫﻨﺎ‪ ،‬ﻧﺮﻯ ﺍﻷﻣﺮ‬

‫ﻓﺎﻟﺴﻼﻡ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﺘﻴﺎﺕ ﻭﺍﻟﻨﺴﺎء ﻏﻴﺮ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻭﺍﺣﺪﺓ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ ﻓﻲ ﻗﺎﻋﺔ ﺍﻟ ﺪﺭﺱ ﺑﻤ ﺎ ﻟﻬ ﺎ ﻣ ﻦ ﻭﻗ ﺎﺭ ﻭﻣ ﺎ ﻳﺤﻮﻁﻬ ﺎ ﻣ ﻦ ﺟﺪﻳ ﺔ‪ ،‬ﻏﻴ ﺮ‬

‫ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﻧﺤﻮﻩ‪.‬‬

‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺳﻦ ﺍﻷﺏ‪ ،‬ﻭﺭﺑﻤ ﺎ ﻓ ﻲ ﺳ ﻦ‬

‫ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺳﺘﺎﺫ ﻟﺘﻠﻤﻴﺬﺍﺗﻪ ‪ً -‬‬
‫ﺍﻟﺠﺪ‪ ،‬ﻏﻴﺮ ﺍﻟﺴﻼﻡ ﻣﻦ ﺷﺨﺺ ﻋﺎﺩﻱ‪.‬‬

‫ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺬﻱ ﻳﺘﻮﺭﻉ ﻋﻦ ﺇﻟﻘﺎء ﺍﻟﺴﻼﻡ‪ ،‬ﻻ ﻳﻔﺘﺄ ﻳﺴ ﺄﻝ ﺍﻟﻄﺎﻟﺒ ﺎﺕ‬
‫ﻭﻳﺴ ﺄﻟﻨﻪ‪ ،‬ﻭﻳﺠ ﺎﻭﺑﻬﻦ ﻭﻳﺠﺎﻭﺑﻨ ﻪ‪ ،‬ﻓ ﻼ ﻣﻌﻨ ﻰ ﻹﺟ ﺎﺯﺓ ﻫ ﺬﺍ ﻛﻠ ﻪ‪ ،‬ﻭﺣﻈ ﺮ ﺍﻟﺴ ﻼﻡ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﺫﻛﺮ ﺧﻮﻑ ﺍﻟﻔﺘﻨﺔ ﻫﻨ ﺎ ﻻ ﻣﻌﻨ ﻰ ﻟ ﻪ‪ ،‬ﻷﻥ ﺍﻟﺴ ﻼﻡ ﻟ ﻴﺲ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺍﻟﻜ ﻼﻡ‬
‫ﻭﺍﻟﺤﻮﺍﺭ ﻭﺍﻟﻨﻘﺎﺵ ﺧﻼﻝ ﺍﻟﺪﺭﺱ ﻭﺍﻟﻤﺤﺎﺿﺮﺓ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﺮﻙ ﺇﻟﻘﺎء ﺍﻟﺴﻼﻡ ﺑﻮﺣﺸﻬﻦ ﻭﻳﺆﺫﻳﻬﻦ ﺇﻳﺬﺍء ﺃﺩﺑﻴًﺎ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺃﻥ ﻳﺴﻠﻢ‪،‬‬
‫ﺗﻄﻴﺒًﺎ ﻟﻠﻘﻠﻮﺏ‪ ،‬ﻭﻣﻨﻌًﺎ ﻟﻸﺫﻯ‪.‬‬

‫ﺃﻣﺎ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺃﻥ ﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻮﺭﺓ‪ ،‬ﻓﻼ ﺃﺟﺪ ﻟﻪ ﻭﺟ ًﻬﺎ‪ ،‬ﻭﻟ ﻢ ﻳﻘ ﻞ ﺑ ﻪ ﺇﻣ ﺎﻡ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪29‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻣﻌﺘﺒﺮ‪.‬‬

‫ﻛﻴﻒ ﻭﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ ﻓﻲ ﺷ ﺄﻥ ﻧﺴ ﺎء ﺍﻟﻨﺒ ﻲ‪³²±°} :‬‬

‫´‪] {¶µ‬ﺍﻷﺣﺰﺍﺏ‪[53 :‬؟‬

‫ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻧﻬﻦ ﻳﺠﺒﻦ ﻣﻦ ﺳ ﺄﻟﻬﻦ ﻣ ﻦ ﻭﺭﺍء ﺍﻟﺤﺠ ﺎﺏ‪ ،‬ﻭﻛ ﺬﻟﻚ ﻛﺎﻧ ﺖ ﺗﻔﻌ ﻞ‬
‫ﻋﺎﺋﺸﺔ ﻭﺃﻣﻬﺎﺕ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻳﺠﺒﻦ ﺍﻟﺴﺎﺋﻠﻴﻦ ﻭﻳ ﺮﻭﻳﻦ ﻟﻬ ﻢ ﺍﻷﺣﺎﺩﻳ ﺚ ﻭﺍﻟﺴ ﻴﺮ‪ .‬ﻣ ﻊ‬
‫ﺃﻥ ﻋﻠﻴﻬﻦ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﻐﻠﻴﻆ ﻣﺎ ﻟﻴﺲ ﻋﻠﻰ ﻏﻴﺮﻫﻦ‪.‬‬

‫ﻭﻛﻢ ﻣﻦ ﻧﺴﺎء ﺳﺄﻟﻦ ﻭﺗﺤﺪﺛﻦ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬

‫ﻭﻛ ﻢ ﻣ ﻦ ﻭﻗ ﺎﺋﻊ ﻭﻣﻮﺍﻗ ﻒ ﻻ ﺗﻌ ﺪ ﻓ ﻲ ﻋﺼ ﺮ ﺍﻟﻨﺒ ﻮﺓ ﻭﺍﻟﺼ ﺤﺎﺑﺔ ﺗﺤ ﺪﺙ ﻓﻴﻬ ﺎ‬

‫ﺳﺆﺍﻻ ﻭﺟﻮﺍﺑًﺎ‪ ،‬ﻭﺃﺧﺬًﺍ ﻭﺭﺩًﺍ‪ ،‬ﻭﺳﻼ ًﻣﺎ ﻭﻛﻼ ًﻣﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺃﺣ ﺪ‬
‫ً‬ ‫ﺍﻟﻨﺴﺎء ﺇﻟﻰ ﺍﻟﺮﺟﺎﻝ‪،‬‬
‫ﻟﻠﻤﺮﺃﺓ‪ :‬ﺍﺻﻤﺘﻲ ﻓﺈﻥ ﺻﻮﺗﻚ ﻋﻮﺭﺓ‪.‬‬

‫***‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪30‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﺧﺘﻼﻁ ﺍﻟﺠﻨﺴﻴﻦ‬

‫ﺱ‪ :‬ﻛﺜ ﺮﺕ ﺍﻷﻗ ﻮﺍﻝ ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺣ ﻮﻝ ﻣﻮﺿ ﻮﻉ »ﺍﻻﺧ ﺘﻼﻁ« ﻭﻳﻘﺼ ﺪ ﺑ ﻪ‬
‫ﺍﺧﺘﻼﻁ ﺍﻟﺠﻨﺴﻴﻦ‪ ،‬ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎء‪.‬‬

‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﻋﻠﻤﺎء ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﻳﻮﺟﺐ ﻋﻠ ﻰ ﺍﻟﻤ ﺮﺃﺓ ﺃﻻ ﺗﺨ ﺮﺝ ﻣ ﻦ ﺑﻴﺘﻬ ﺎ ﺇﻻ‬
‫ﺇﻟﻰ ﻗﺒﺮﻫﺎ‪ ،‬ﺣﺘﻰ ﺍﻟﻤﺴﺎﺟﺪ ﻛﺮﻫﻮﺍ ﺧﺮﻭﺟﻬ ﺎ ﺇﻟﻴﻬ ﺎ‪ ،‬ﻭﺑﻌﻀ ﻬﻢ ﺣﺮﻣ ﻪ‪ ،‬ﺧﻮﻓً ﺎ ﻣ ﻦ‬
‫ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻓﺴﺎﺩ ﺍﻟﺰﻣﺎﻥ‪.‬‬

‫ﻭﻳﺴﺘﻨﺪﻭﻥ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﻗﻮﻝ ﻷﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ‪» :‬ﻟﻮ ﻋﻠ ﻢ‬

‫ﺭﺳﻮﻝ ﷲ ﷺ ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﻨﺴﺎء ﺑﻌﺪﻩ ﻟﻤﻨﻌﻬﻦ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ«!‬

‫ﻭﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﻓﻀﻴﻠﺘﻜﻢ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﺃﻥ ﺗﺨﺮﺝ ﻟﻠﻤﺠﺘﻤﻊ ﻟﺘﺘﻌﻠﻢ‪،‬‬
‫ﺪﺭﺍ‬
‫ﻭﻟﺘﻌﻤﻞ‪ ،‬ﻭﻟﺘﺸﺎﺭﻙ ﻓﻲ ﺃﺗ ﺮﺍﺡ ﺍﻟﺤﻴ ﺎﺓ ﻭﺃﻓﺮﺍﺣﻬ ﺎ‪ ،‬ﻭﻛ ﻞ ﻫ ﺬﺍ ﻳﻔ ﺮﺽ ﻋﻠﻴﻬ ﺎ ﻗ ً‬
‫ﻳﻜﺒﻴﺮ ﺃﻭ ﻳﺼﻐﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﺮﺟﻞ‪ ،‬ﺍﻟﺬﻱ ﻗﺪ ﻳﻜ ﻮﻥ ﺯﻣ ً‬
‫ﻴﻼ ﻓ ﻲ ﺍﻟﺪﺭﺍﺳ ﺔ‪ ،‬ﺃﻭ‬
‫ﺴﺎ ﻓ ﻲ‬ ‫ﻣﻌﻠ ًﻤﺎ ﻓﻲ ﺍﻟﻤﺪﺭﺳﺔ‪ ،‬ﺃﻭ ﺃﺳﺘﺎﺫًﺍ ﻓﻲ ﺍﻟﺠﺎﻣﻌﺔ‪ ،‬ﺃﻭ ً‬
‫ﺟﺎﺭﺍ ﻓﻲ ﺍﻟﻮﻅﻴﻔﺔ‪ ،‬ﺃﻭ ﺭﺋﻴ ً‬
‫ﻀﺎ‪ ،‬ﺃﻭ ﻁﺒﻴﺒًﺎ ﻓﻲ ﺍﻟﻌﻼﺝ‪ ،‬ﺃﻭ ‪ ...‬ﺃﻭ ‪ ...‬ﺇﻟﺦ‪.‬‬
‫ﺳﺎ ﺃﻳ ً‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ ﻣﺮءﻭ ً‬

‫ﻋﺎ ﺃﻭ ﺣﺮﺍ ًﻣﺎ؟ ﻭﻛﻴ ﻒ ﻳﻤﻜ ﻦ‬

‫ﻓﻬﻞ ﻳﻌﺪ ﻛﻞ ﺍﻻﺧﺘﻼﻁ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﻣﻤﻨﻮ ً‬
‫ﺃﻥ ﺗﻌﻴﺶ ﺍﻟﻤﺮﺃﺓ ﺑﻐﻴﺮ ﺍﻟﺮﺟﻞ ﻓﻲ ﻋﺼ ﺮ ﺗﺸ ﺎﺑﻜﺖ ﻓﻴ ﻪ ﺍﻟﻌﻼﻗ ﺎﺕ ﻭﺗﻌﻘ ﺪﺕ؟ ﻭﻟ ﻢ‬
‫ﻳﻌﺪ ﻣﻤﻜﻨًﺎ ﺃﻥ ﺗﺴﺠﻦ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻗﻔﺺ ﺍﻟﻤﻨﺰﻝ‪ ،‬ﺣﺘ ﻰ ﻭﻟ ﻮ ﻛ ﺎﻥ ﻫ ﺬﺍ ﺍﻟﻘﻔ ﺺ ﻣ ﻦ‬
‫ﺫﻫﺐ‪ ،‬ﻓﻠﻦ ﻳﻌﺪﻭ ﻛﻮﻧﻪ ﺳﺠﻨًﺎ!‬

‫ﻭﻟﻤﺎﺫﺍ ﻳﺒﺎﺡ ﻟﻠﺮﺟﺎﻝ ﻣﺎ ﻻ ﻳﺒﺎﺡ ﻟﻠﻨﺴﺎء؟ ﻟﻤﺎﺫﺍ ﻳﺴﺘﻤﺘﻊ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻬﻮﺍء ﺍﻟﻄﻠ ﻖ‪،‬‬
‫ﻭﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﻣﻨﻪ؟ ﻭﻟﻤﺎﺫﺍ ﻧﺴ ﺊ ﺍﻟﻈ ﻦ ﺑ ﺎﻟﻤﺮﺃﺓ‪ ،‬ﻭﻫ ﻲ ﻟﻴﺴ ﺖ ﺩﻭﻥ ﺍﻟﺮﺟ ﻞ ﺩﻳﻨً ﺎ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪31‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻋﻘ ًﻼ ﻭﺿ ً‬
‫ﻤﻴﺮﺍ؟ ‪ ...‬ﻓﻠﻬ ﺎ ‪ -‬ﻛﻤ ﺎ ﻟ ﻪ ‪ -‬ﺩﻳ ﻦ ﻳﻤﻨﻌﻬ ﺎ‪ ،‬ﻭﻋﻘ ﻞ ﻳﺮﺩﻋﻬ ﺎ‪ ،‬ﻭﺿ ﻤﻴﺮ‬
‫ﻳﺤﺎﺳﺒﻬﺎ »ﺍﻟﻨﻔﺲ ﺍﻟﻠﻮﺍﻣﺔ«‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻬﺎ ‪ -‬ﺑﻐﻴﺮ ﺷﻚ ‪ -‬ﻏﺮﻳﺰﺓ ﻗﺪ ﺗﻐﺮﻳﻬﺎ ﺑﺎﻟﻬﺒﻮﻁ‬
‫ﻓﺘﻬ ﺒﻂ‪ ،‬ﻭﻫ ﻲ »ﺍﻟ ﻨﻔﺲ ﺍﻷﻣ ﺎﺭﺓ ﺑﺎﻟﺴ ﻮء«‪ ،‬ﻛﻤ ﺎ ﺃﻥ ﻟﻬ ﺎ ﺷ ﻴﻄﺎﻧًﺎ ﻗ ﺪ ﻳ ﺰﻳﻦ ﻟﻬ ﺎ‬
‫ﻭﻳﻐﻮﻳﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺰﻳﻦ ﻟﻠﺮﺟﻞ ﻭﻳﻐﻮﻳﻪ‪.‬‬

‫ﻓﻤ ﺎ ﺳ ﺮ ﻫ ﺬﺍ ﺍﻟﺘﺸ ﺪﻳﺪ ﻋﻠ ﻰ ﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﺍﻟ ﺬﻱ ﻳﻨﺴ ﺐ ‪ -‬ﻟﻸﺳ ﻒ ‪ -‬ﺇﻟ ﻰ ﺍﻹﺳ ﻼﻡ‬
‫ﻭﻳﺬﻛﺮﻩ ﻣﻦ ﻳﺬﻛﺮﻩ ﻣﻤﻦ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﺑﻌ ﺾ ﺍﻟﻤ ﺪﺍﺭﺱ ﺃﻭ ﺍﻟﺘﻴ ﺎﺭﺍﺕ ﺍﻟﺪﻳﻨﻴ ﺔ ﻋﻠ ﻰ‬
‫ﺃﻧﻪ ﺣﻜﻢ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﻟﺪﻳﻦ؟‬

‫ﻧﺮﺟﻮ ﻣﻨﻜﻢ ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﺎﺫﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻗﻔﻨﺎ ﻣﻨ ﻪ‪ ،‬ﻭﺑﻌﺒ ﺎﺭﺓ‬
‫ﺃﺧﺮﻯ‪ :‬ﻣﺎ ﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ؟ ﺃﻋﻨﻲ ﻣﺎ ﺟﺎء ﺑﻪ ﻣﺤﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺻﺤﻴﺢ ﺍﻟﺴ ﻨﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻻ ﻗﻮﻝ ﺯﻳﺪ ﺃﻭ ﻋﻤﺮﻭ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﷲ ﻳﻮﻓﻘﻜﻢ ﻟﺒﻴﺎﻥ ﺍﻟﺤﻖ ﺑﺎﻟﺪﻟﻴﻞ ‪) ...‬ﻣﺴﻠﻢ ﻏﻴﻮﺭ ﻋﻠﻰ ﺩﻳﻨﻪ(‪.‬‬

‫ﺟــ‪ :‬ﻣﺸﻜﻠﺘﻨﺎ ‪ -‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻭﺍﺫﻛﺮ ﺩﺍﺋ ًﻤﺎ ‪ -‬ﺃﻧﻨﺎ ﻓﻲ ﺃﻛﺜ ﺮ ﺍﻟﻘﻀ ﺎﻳﺎ ﺍﻻﺟﺘﻤﺎﻋﻴ ﺔ‬
‫ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻧﻘ ﻒ ﺑ ﻴﻦ ﻁﺮﻓ ﻲ ﺍﻹﻓ ﺮﺍﻁ ﻭﺍﻟﺘﻔ ﺮﻳﻂ‪ ،‬ﻭﻗﻠﻤ ﺎ ﻧﻬﺘ ﺪﻱ ﺇﻟ ﻰ »ﺍﻟﺘﻮﺳ ﻂ«‬
‫ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﺇﺣﺪﻯ ﺍﻟﺨﺼﺎﺋﺺ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺒﺎﺭﺯﺓ ﻟﻤﻨﻬﺞ ﺍﻹﺳﻼﻡ ﻭﻷﻣﺔ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻭﻫﺬﺍ ﺃﻭﺿﺢ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﻗﻀ ﻴﺘﻨﺎ ﻫ ﺬﻩ ﻭﻗﻀ ﺎﻳﺎ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﻤﺴ ﻠﻤﺔ ﺍﻟﻤﻌﺎﺻ ﺮﺓ‬
‫ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬‬

‫ﻓﻘﺪ ﻅﻠﻢ ﺍﻟﻤﺮﺃﺓ ﺻﻨﻔﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺘﻘﺎﺑﻼﻥ ﺑﻞ ﻣﺘﻨﺎﻗﻀﺎﻥ‪:‬‬

‫‪ - 1‬ﺻﻨﻒ ﺍﻟﻤﺴﺘﻐﺮﺑﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﺮﺿ ﻮﺍ ﻋﻠﻴﻬ ﺎ ﺍﻟﺘﻘﺎﻟﻴ ﺪ ﺍﻟﻐﺮﺑﻴ ﺔ‪ ،‬ﺑﻤ ﺎ‬
‫ﻓﻴﻬﺎ ﻣ ﻦ ﻓﺴ ﺎﺩ ﻭﺗﺤﻠ ﻞ ﻣ ﻦ ﺍﻟﻘ ﻴﻢ ‪ -‬ﻭﺃﻋﻈﻤﻬ ﺎ ﺍﻟ ﺪﻳﻦ ‪ -‬ﻭﺍﻧﺤ ﺮﺍﻑ ﻋ ﻦ ﺳ ﻮﺍء‬
‫ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﺑﻌﺪ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﺑﻌﺚ ﷲ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘ ﺐ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪32‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻟﺒﻴﺎﻧﻪ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪.‬‬

‫ﺒﺮﺍ ﺑﺸ ﺒﺮ‪،‬‬
‫ﻭﻫﻢ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺃﻥ ﺗﺘﺒﻊ ﺳﻨﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻐﺮﺑﻴ ﺔ‪ ،‬ﺷ ً‬
‫ﻋ ﺎ ﺑ ﺬﺭﺍﻉ«‪ ،‬ﻛﻤ ﺎ ﺻ ﻮﺭ ﺍﻟﺤ ﺪﻳﺚ ﺍﻟﻨﺒ ﻮﻱ‪ :‬ﺣﺘ ﻰ ﻟ ﻮ ﺩﺧﻠ ﺖ ﺟﺤ ﺮ ﺿ ﺐ‬
‫ﻭﺫﺭﺍ ً‬
‫ﻟﺪﺧﻠﺘﻪ ﻭﺭﺍءﻫﺎ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺟﺤﺮ ﺿﺐ ﻣﻦ ﺍﻻﻟﺘﻮﺍء ﻭﺍﻟﻀﻴﻖ‪ ،‬ﻭﺳﻮء ﺍﻟﺮﺍﺋﺤﺔ‪،‬‬
‫ﻭﻣ ﻊ ﻫ ﺬﺍ ﻟ ﻮ ﺩﺧﻠﺘ ﻪ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﻐﺮﺑﻴ ﺔ ﻟﺪﺧﻠﺘ ﻪ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﻤﺴ ﻠﻤﺔ ﺑﻌ ﺪﻫﺎ‪ ،‬ﺃﻭ ﺑﻌﺒ ﺎﺭﺓ‬
‫ﺃﺧ ﺮﻯ‪ :‬ﻟﻈﻬ ﺮﺕ »ﻣ ﻮﺩﺓ« ﺟﺪﻳ ﺪﺓ ﻳ ﺮﻭﺝ ﻟﻬ ﺎ ﺍﻟﻤﺮﻭﺟ ﻮﻥ ﺗﺴ ﻤﻰ »ﻣ ﻮﺩﺓ ﺟﺤ ﺮ‬
‫ﺍﻟﻀﺐ«!‬

‫ﻭﻫﺆﻻء ﻳﻐﻔﻠﻮﻥ ﻣﺎ ﺗﺸﻜﻮ ﻣﻨﻪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻣﺎ ﺟﺮ ﻋﻠﻴﻬﺎ ﺍﻻﺧﺘﻼﻁ‬
‫»ﺍﻟﻤﻔﺘﻮﺡ« ﻣﻦ ﺳﻮء ﺍﻟﻌﺎﻗﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻋﻠ ﻰ ﺍﻷﺳ ﺮﺓ‪ ،‬ﻭﻋﻠ ﻰ‬
‫ﺍﻟﻤﺠﺘﻤ ﻊ ﻛﻠ ﻪ‪ ،‬ﻭﻳﺴ ﺪﻭﻥ ﺁﺫﺍﻧﻬ ﻢ ﻋ ﻦ ﺻ ﻴﺤﺎﺕ ﺍﻻﺳ ﺘﻨﻜﺎﺭ ﺍﻟﺘ ﻲ ﺗﺠﺎﻭﺑ ﺖ ﻋﻨﻬ ﺎ‬
‫ﺍﻵﻓﺎﻕ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻐﺮﺑﻲ ﻧﻔﺴﻪ ﻭﻋﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤ ﺎء ﻭﺍﻷﺩﺑ ﺎء‪ ،‬ﻭﻣﺨ ﺎﻭﻑ‬
‫ﺍﻟﻤﻔﻜﺮﻳﻦ ﻭﺍﻟﻤﺼﻠﺤﻴﻦ ﻋﻠﻰ ﺍﻟﺤﻀﺎﺭﺓ ﻛﻠﻬﺎ ﻣﻦ ﺟﺮﺍء ﺇﻟﻐﺎء ﺍﻟﻘﻴﻮﺩ ﻓﻲ ﺍﻻﺧﺘﻼﻁ‬
‫ﺑﻴﻦ ﺍﻟﺠﻨﺴﻴﻦ‪.‬‬

‫ﻛﻤﺎ ﻳﻨﺴﻰ ﻫ ﺆﻻء ﺃﻥ ﻟﻜ ﻞ ﺃﻣ ﺔ ﺷﺨﺼ ﻴﺘﻬﺎ ﺍﻟﺘ ﻲ ﺗﻜﻮﻧﻬ ﺎ ﻋﻘﺎﺋ ﺪﻫﺎ ﻭﺗﺼ ﻮﺭﻫﺎ‬
‫ﻟﻠﻜﻮﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻮﺟ ﻮﺩ ﻭﺭﺏ ﺍﻟﻮﺟ ﻮﺩ‪ ،‬ﻭﻗﻴﻤﻬ ﺎ ﻭﺗﺮﺍﺛﻬ ﺎ ﻭﺗﻘﺎﻟﻴ ﺪﻫﺎ‪ ،‬ﻭﻻ ﻳﺠ ﻮﺯ‬
‫ﺃﻥ ﻳﻐﺪﻭ ﻣﺠﺘﻤﻊ ﺻﻮﺭﺓ ﻣﻜﺮﺭﺓ ﻣﻦ ﻣﺠﺘﻤﻊ ﺁﺧﺮ‪.‬‬

‫‪ - 2‬ﻭﺍﻟﺼ ﻨﻒ ﺍﻟﺜ ﺎﻧﻲ ﻫ ﻢ ﺍﻟ ﺬﻳﻦ ﻳﻔﺮﺿ ﻮﻥ ﻋﻠ ﻰ ﺍﻟﻤ ﺮﺃﺓ ﺗﻘﺎﻟﻴ ﺪ ﺃﺧ ﺮﻯ‪ ،‬ﻭﻟﻜﻨﻬ ﺎ‬
‫ﺗﻘﺎﻟﻴﺪ ﺍﻟﺸﺮﻕ ﻻ ﺗﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺇﻥ ﺻﺒﻐﺖ ﻓ ﻲ ﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻷﺣﻴ ﺎﻥ ﺑﺼ ﺒﻐﺔ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻧﺴﺒﻬﺎ ﻣﻦ ﻧﺴﺒﻬﺎ ﺇﻟﻰ ﺳﺎﺣﺘﻪ‪ ،‬ﺑﻨﺎء ﻋﻠﻰ ﻓﻬﻢ ﻓﻬﻤﻪ‪ ،‬ﺃﻭ ﺭﺃﻯ ﻗﻠ ﺪﻩ‪ ،‬ﺃﻭ‬
‫ﺭﺟﺤ ﻪ‪ ،‬ﻷﻧ ﻪ ﻳﻮﺍﻓ ﻖ ﺭﺃﻳ ﻪ ﻓ ﻲ ﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﻭﺳ ﻮء ﻅﻨ ﻪ ﺑﻬ ﺎ‪ ،‬ﺑ ﺪﻳﻨﻬﺎ ﻭﺑﻌﻘﻠﻬ ﺎ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪33‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺳﻠﻮﻛﻬﺎ‪.‬‬

‫ﻭﻟﻜﻨﻪ ﻋﻠﻰ ﺃﻳ ﺔ ﺣ ﺎﻝ ﻻ ﻳﺨ ﺮﺝ ﻋ ﻦ ﻛﻮﻧ ﻪ ﺭﺃﻳً ﺎ ﻟﺒﺸ ﺮ ﻏﻴ ﺮ ﻣﻌﺼ ﻮﻡ‪ ،‬ﻣﺘ ﺄﺛﺮ‬

‫ﺑﻤﻜﺎﻧﻪ ﻭﺯﻣﺎﻧﻪ‪ ،‬ﻭﺷﻴﻮﺧﻪ ﻭﻣﺪﺭﺳﺘﻪ‪ ،‬ﺗﻌﺎﺭﺿﻪ ﺃﺭﺍء ﺃﺧﺮﻯ‪ ،‬ﺗﺴﺘﻤﺪ ﺣﺠﻴﺘﻬﺎ ﻋﻦ‬
‫ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻣﻦ ﻫﺪﻱ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﻣﻮﺍﻗ ﻒ ﺍﻟﺼ ﺤﺎﺑﺔ ﻭﺧﻴ ﺮ‬
‫ﺍﻟﻘﺮﻭﻥ‪.‬‬

‫ﻭﺃﻭﺩ ﺃﻥ ﺃﺑ ﺎﺩﺭ ﻫﻨ ﺎ ﻓ ﺄﻗﻮﻝ‪ :‬ﺇﻥ ﻛﻠﻤ ﺔ »ﺍﻻﺧ ﺘﻼﻁ« ﻓ ﻲ ﻣﺠ ﺎﻝ ﺍﻟﻌﻼﻗ ﺔ ﺑ ﻴﻦ‬

‫ﺍﻟﺮﺟ ﻞ ﻭﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﻛﻠﻤ ﺔ ﺩﺧﻴﻠ ﺔ ﻋﻠ ﻰ »ﺍﻟﻤﻌﺠ ﻢ ﺍﻹﺳ ﻼﻣﻲ« ﻟ ﻢ ﻳﻌﺮﻓﻬ ﺎ ﺗﺮﺍﺛﻨ ﺎ‬
‫ﺍﻟﻄﻮﻳ ﻞ ﺍﻟﻌ ﺮﻳﺾ ﻁ ﻮﺍﻝ ﺍﻟﻘ ﺮﻭﻥ ﺍﻟﻤﺎﺿ ﻴﺔ‪ ،‬ﻭﻟ ﻢ ﺗﻌ ﺮﻑ ﺇﻻ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻌﺼ ﺮ‪،‬‬
‫ﻭﻟﻌﻠﻬﺎ ﺗﺮﺟﻤﺔ ﻟﻜﻠﻤﺔ »ﺃﺟﻨﺒﻴﺔ« ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻣﺪﻟﻮﻟﻬﺎ ﻟﻪ ﺇﻳﺤ ﺎء ﻏﻴ ﺮ ﻣ ﺮﻳﺢ‬
‫ﺑﺎﻟﻨﻈﺮ ﻟﺤﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺴﻠﻢ‪.‬‬

‫ﻭﺭﺑﻤ ﺎ ﻛ ﺎﻥ ﺃﻭﻟ ﻰ ﻣﻨﻬ ﺎ ﻛﻠﻤ ﺔ »ﻟﻘ ﺎء« ﺃﻭ »ﻣﻘﺎﺑﻠ ﺔ« ﺃﻭ »ﻣﺸ ﺎﺭﻛﺔ« ﺍﻟﺮﺟ ﺎﻝ‬
‫ﻟﻠﻨﺴﺎء‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬

‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﺼﺪﺭ ﺣﻜ ًﻤﺎ ﻋﺎ ًﻣﺎ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻮﺿ ﻮﻉ‪،‬‬
‫ﻭﺇﻧﻤﺎ ﻳﻨﻈﺮ ﻓﻴﻪ ﻋﻠﻰ ﺿﻮء ﺍﻟﻬﺪﻑ ﻣﻨ ﻪ‪ ،‬ﺃﻱ ﺍﻟﻤﺼ ﻠﺤﺔ ﺍﻟﺘ ﻲ ﻳﺤﻘﻘﻬ ﺎ‪ ،‬ﻭﺍﻟﻀ ﺮﺭ‬
‫ﺍﻟﺬﻱ ﻳﺨﺸﻰ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻳﺘﻢ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﺗﺮﺍﻋﻰ ﻓﻴﻪ ‪ ...‬ﺇﻟﺦ‪.‬‬

‫ﻭﺧﻴ ﺮ ﺍﻟﻬ ﺪﻱ ﻓ ﻲ ﺫﻟ ﻚ ﻫ ﺪﻱ ﷴ ﷺ ﻭﻫ ﺪﻱ ﺧﻠﻔﺎﺋ ﻪ ﺍﻟﺮﺍﺷ ﺪﻳﻦ‪ ،‬ﻭﺃﺻ ﺤﺎﺑﻪ‬

‫ﺍﻟﻤﻬﺪﻳﻴﻦ‪.‬‬

‫ﻭﺍﻟﻨﺎﻅﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻬ ﺪﻱ ﻳ ﺮﻯ ﺃﻥ ﺍﻟﻤ ﺮﺃﺓ ﻟ ﻢ ﺗﻜ ﻦ ﻣﺴ ﺠﻮﻧﺔ ﻭﻻ ﻣﻌﺰﻭﻟ ﺔ ﻛﻤ ﺎ‬

‫ﺣﺪﺙ ﺫﻟﻚ ﻓﻲ ﻋﺼﻮﺭ ﺗﺨﻠﻒ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬

‫ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺗﺸﻬﺪ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓ ﻲ ﻣﺴ ﺠﺪ ﺭﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﻭﻛ ﺎﻥ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪34‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴ ﻼﻡ ﻳﺤ ﺜﻬﻦ ﻋﻠ ﻰ ﺃﻥ ﻳﺘﺨ ﺬﻥ ﻣﻜ ﺎﻧﻬﻦ ﻓ ﻲ ﺍﻟﺼ ﻔﻮﻑ ﺍﻷﺧﻴ ﺮﺓ‬
‫ﺧﻠﻒ ﺻﻔﻮﻑ ﺍﻟﺮﺟ ﺎﻝ‪ ،‬ﻭﻛﻠﻤ ﺎ ﻛ ﺎﻥ ﺍﻟﺼ ﻒ ﺃﻗ ﺮﺏ ﺇﻟ ﻰ ﺍﻟﻤ ﺆﺧﺮﺓ ﻛ ﺎﻥ ﺃﻓﻀ ﻞ‪،‬‬
‫ﺧﺸ ﻴﺔ ﺃﻥ ﻳﻈﻬ ﺮ ﻣ ﻦ ﻋ ﻮﺭﺍﺕ ﺍﻟﺮﺟ ﺎﻝ ﺷ ﻲء‪ ،‬ﻭﻛ ﺎﻥ ﺃﻛﺜ ﺮﻫﻢ ﻻ ﻳﻌﺮﻓ ﻮﻥ‬
‫ﺍﻟﺴﺮﺍﻭﻳﻞ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎء ﺃﻱ ﺣﺎﺋﻞ ﻣﻦ ﺑﻨﺎء ﺃﻭ ﺧﺸﺐ ﺃﻭ ﻧﺴ ﻴﺞ‪،‬‬
‫ﺃﻭ ﻏﻴﺮﻩ ‪...‬‬

‫ﻭﻛﺎﻧﻮﺍ ﻓﻲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻳﺪﺧﻞ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎء ﻣﻦ ﺃﻱ ﺑﺎﺏ ﺍﺗﻔﻖ ﻟﻬﻢ‪ ،‬ﻓﻴﺤ ﺪﺙ‬
‫ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺰﺍﺣﻢ ﻋﻨ ﺪ ﺍﻟ ﺪﺧﻮﻝ ﻭﺍﻟﺨ ﺮﻭﺝ‪ ،‬ﻓﻘ ﺎﻝ ﺳﺴ ﺲ‪» :‬ﻟ!ﻮ ﺃﻧﻜ!ﻢ ﺟﻌﻠ!ﺘﻢ ﻫ!ﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻟﻠﻨﺴﺎء«‪ .‬ﻓﺨﺼﺼﻮﻩ ﺑﻌﺪ ﺫﻟﻚ ﻟﻬﻦ‪ ،‬ﻭﺻﺎﺭ ﻳﻌﺮﻑ ﺇﻟﻰ ﺍﻟﻴﻮﻡ ﺑﺎﺳﻢ »ﺑﺎﺏ‬
‫ﺍﻟﻨﺴﺎء«‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻨﺴﺎء ﻓﻲ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ﻳﺤﻀﺮﻥ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻳﺴﻤﻌﻦ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﺣﺘﻰ ﺇﻥ‬
‫ﺇﺣﺪﺍﻫﻦ ﺣﻔﻈﺖ ﺳﻮﺭﺓ »ﻕ« ﻣﻦ ﻓ ﻲ ﺭﺳ ﻮﻝ ﷲ ﷺ ﻣ ﻦ ﻁ ﻮﻝ ﻣ ﺎ ﺳ ﻤﻌﺘﻬﺎ ﻣ ﻦ‬
‫ﻓﻮﻕ ﻣﻨﺒﺮ ﺍﻟﺠﻤﻌﺔ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻨﺴﺎء ﻳﺤﻀﺮﻥ ﻛﺬﻟﻚ ﺻﻼﺓ ﺍﻟﻌﻴ ﺪﻳﻦ‪ ،‬ﻭﻳﺸ ﺎﺭﻛﻦ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻤﻬﺮﺟ ﺎﻥ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺍﻟﺬﻱ ﻳﻀﻢ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴ ﺎء‪ ،‬ﻓ ﻲ ﺍﻟﺨ ﻼء‬
‫ﻣﻬﻠﻠﻴﻦ ﻣﻜﺒﺮﻳﻦ‪.‬‬

‫ﺭﻭﻯ ﻣﺴﻠﻢ‪ :‬ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﻗﺎﻟﺖ‪» :‬ﻛﻨﺎ ﻧﺆﻣﺮ ﺑﺎﻟﺨﺮﻭﺝ ﻓﻲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﺍﻟﻤﺨﺒﺄﺓ‬
‫ﻭﺍﻟﺒﻜﺮ«‪.‬‬

‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻗﺎﻟﺖ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﷲ ﷺ ﺃﻥ ﻧﺨﺮﺟﻬﻦ ﻓ ﻲ ﺍﻟﻔﻄ ﺮ ﻭﺍﻷﺿ ﺤﻰ‪:‬‬

‫ﺍﻟﻌﻮﺍﺗﻖ)‪ (21‬ﻭﺍﻟﺤﻴﺾ ﻭﺫﻭﺍﺕ ﺍﻟﺨﺪﻭﺭ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺤﻴﺾ ﻓﻴﻌﺘﺰﻟﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺸﻬﺪﻥ‬

‫)‪ (21‬ﺟﻤﻊ ﻋﺎﺗﻖ‪ ،‬ﻭﻫﻲ ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﻲ ﻗﺎﺭﺑﺖ ﺍﻟﺒﻠﻮﻍ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪35‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﺨﺒﺮ ﻭﺩﻋﻮﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪ ،(22‬ﻗﻠﺖ‪ :‬ﻳ ﺎ ﺭﺳ ﻮﻝ ﷲ‪ ،‬ﺇﺣ ﺪﺍﻧﺎ ﻻ ﻳﻜ ﻮﻥ ﻟﻬ ﺎ ﺟﻠﺒ ﺎﺏ‪،‬‬

‫ﻗﺎﻝ‪» :‬ﻟﺘﻠﺒﺴﻬﺎ ﺃﺧﺘﻬﺎ ﻣﻦ ﺟﻠﺒﺎﺑﻬﺎ«)‪.(23‬‬

‫ﻣﺆﺧﺮﺍ‬
‫ً‬ ‫ﻭﻫﺬﻩ ﺳﻨﺔ ﺃﻣﺎﺗﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺟﻞ ﺍﻟﺒﻠﺪﺍﻥ ﺃﻭ ﻓﻲ ﻛﻠﻬﺎ‪ ،‬ﺇﻻ ﻣﺎ ﻗﺎﻡ ﺑﻪ‬
‫ﺷﺒﺎﺏ ﺍﻟﺼ ﺤﻮﺓ ﺍﻹﺳ ﻼﻣﻴﺔ ﺍﻟ ﺬﻳﻦ ﺃﺣﻴ ﻮﺍ ﺑﻌ ﺾ ﻣ ﺎ ﻣ ﺎﺕ ﻣ ﻦ ﺍﻟﺴ ﻨﻦ‪ ،‬ﻣﺜ ﻞ ﺳ ﻨﺔ‬
‫ﺍﻻﻋﺘﻜﺎﻑ ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺳﻨﺔ ﺷﻬﻮﺩ ﺍﻟﻨﺴﺎء ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻨﺴﺎء ﻳﺤﻀﺮﻥ ﺩﺭﻭﺱ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﻋﻨﺪ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﻳﺴﺄﻟﻦ ﻋﻦ‬
‫ﺃﻣﺮ ﺩﻳﻨﻬﻦ ﻣﻤﺎ ﻗﺪ ﻳﺴﺘﺤﻲ ﻣﻨﻪ ﺍﻟﻜﺜﻴﺮﺍﺕ ﺍﻟﻴﻮﻡ‪ .‬ﺣﺘﻰ ﺃﺛﻨﺖ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﻧﺴﺎء‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﺃﻧﻬﻦ ﻟﻢ ﻳﻤﻨﻌﻬﻦ ﺍﻟﺤﻴﺎء ﺃﻥ ﻳﺘﻔﻘﻬﻦ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻄﺎﻟﻤﺎ ﺳﺄﻟﻦ ﻋﻦ ﺍﻟﺠﻨﺎﻳﺔ‬
‫ﻭﺍﻻﺣﺘﻼﻡ ﻭﺍﻻﻏﺘﺴﺎﻝ ﻭﺍﻟﺤﻴﺾ ﻭﺍﻻﺳﺘﺤﺎﺿﺔ ﻭﻧﺤﻮﻫﺎ‪.‬‬
‫ﻭﻟﻢ ﻳﺸﺒﻊ ﺫﻟﻚ ﻧﻬﻤﻬﻦ ﻟﻤﺰﺍﺣﻤﺔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﺳﺘﺌﺜﺎﺭﻫﻢ ﺑﺮﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﻓﻄﻠ ﺒﻦ‬
‫ﺃﻥ ﻳﺠﻌ ﻞ ﻟﻬ ﻦ ﻳﻮ ًﻣ ﺎ ﻳﻜ ﻮﻥ ﻟﻬ ﻦ ﺧﺎﺻ ﺔ‪ ،‬ﻻ ﻳﻐ ﺎﻟﺒﻬﻦ ﺍﻟﺮﺟ ﺎﻝ ﻭﻻ ﻳﺰﺍﺣﻤ ﻮﻧﻬﻢ‪،‬‬
‫ﻭﻗﻠﻦ ﻓﻲ ﺫﻟﻚ ﺻﺮﺍﺣﺔ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻗﺪ ﻏﻠﺒﻨﺎ ﻋﻠﻴﻚ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺄﺟﻌﻞ ﻟﻨﺎ ﻳﻮ ًﻣﺎ‬
‫ﻣﻦ ﻧﻔﺴﻚ« ﻓﻮﻋﺪﻫﻦ ﻳﻮ ًﻣﺎ‪ ،‬ﻓﻠﻘﻴﻬﻦ ﻓﻴﻪ ﻭﻭﻋﻈﻬﻦ ﻭﺃﻣﺮﻫﻦ)‪.(24‬‬

‫ﻭﺗﺠﺎﻭﺯ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻨﺴﺎﺋﻲ ﺇﻟﻰ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﻤﺠﻬﻮﺩ ﺍﻟﺤﺮﺑ ﻲ ﻓ ﻲ ﺧﺪﻣ ﺔ‬

‫ﺍﻟﺠ ﻴﺶ ﻭﺍﻟﻤﺠﺎﻫ ﺪﻳﻦ‪ ،‬ﺑﻤ ﺎ ﻳﻘ ﺪﺭﻥ ﻋﻠﻴ ﻪ ﻭﻳﺤﺴ ﻦ ﺍﻟﻘﻴ ﺎﻡ ﺑ ﻪ‪ ،‬ﻣ ﻦ ﺍﻟﺘﻤ ﺮﻳﺾ‬
‫ﻭﺍﻹﺳﻌﺎﻑ ﻭﺭﻋﺎﻳﺔ ﺍﻟﺠﺮﺣﻰ ﻭﺍﻟﻤﺼﺎﺑﻴﻦ‪ ،‬ﺑﺠﻮﺍﺭ ﺍﻟﺨﺪﻣﺎﺕ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﻄﻬﻲ‬
‫ﻭﺍﻟﺴﻘﻰ ﻭﺇﻋﺪﺍﺩ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻤﺠﺎﻫﺪﻭﻥ ﻣﻦ ﺃﺷﻴﺎء ﻣﺪﻧﻴﺔ‪.‬‬

‫)‪ (22‬ﺍﻟﺨﻄﺒﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ ﻭﻧﺤﻮﻫﺎ‪.‬‬

‫)‪ (23‬ﺃﻱ ﺗﻌﻴﺮﻫ ﺎ ﻣ ﻦ ﺛﻴﺎﺑﻬ ﺎ ﻣ ﺎ ﺗﺴ ﺘﻐﻨﻲ ﻋﻨ ﻪ‪ ،‬ﻭﺍﻟﺤ ﺪﻳﺚ ﻓ ﻲ ﻛﺘ ﺎﺏ‪ » ،‬ﺻ ﻼﺓ ﺍﻟﻌﻴ ﺪﻳﻦ« ﻓ ﻲ‬
‫»ﺻﺤﻴﺢ ﻣﺴﻠﻢ« ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(823‬‬
‫)‪ (24‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ﻣﻦ »ﺻﺤﻴﺤﻪ«‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪36‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﻗﺎﻟﺖ‪» :‬ﻏﺰﻭﺕ ﻣﻊ ﺭﺳﻮﻝ ﷲ ﷺ‪ ،‬ﺳﺒﻊ ﻏﺰﻭﺍﺕ‪ ،‬ﺃﺧﻠﻔﻬ ﻢ ﻓ ﻲ‬

‫ﺭﺣﺎﻟﻬﻢ‪ ،‬ﻓﺄﺻﻨﻊ ﻟﻬﻢ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﺩﺍﻭﻯ ﺍﻟﺠﺮﺣﻰ‪ ،‬ﻭﺃﻗﻮﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺿﻰ«‪) .‬ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ()‪.(25‬‬

‫ﻭﺭﻭﻯ ﻣﺴ ﻠﻢ ﻋ ﻦ ﺃﻧ ﺲ)‪» :(26‬ﺃﻥ ﻋﺎﺋﺸ ﺔ ﻭﺃﻡ ﺳ ﻠﻴﻢ‪ ،‬ﻛﺎﻧﺘ ﺎ ﻓ ﻲ ﻳ ﻮﻡ ﺃﺣ ﺪ‬

‫ﻣﺸﻤﺮﺗﻴﻦ‪ ،‬ﺗﻨﻘﻼﻥ ﺍﻟﻘ ﺮﺏ ﻋﻠ ﻰ ﻣﺘﻮﻧﻬﻤ ﺎ ‪ -‬ﻅﻬﻮﺭﻫﻤ ﺎ ‪ -‬ﺛ ﻢ ﺗﻔﺮﻏﺎﻧﻬ ﺎ ﻓ ﻲ ﺃﻓ ﻮﺍﻩ‬
‫ﺍﻟﻘﻮﻡ‪ ،‬ﺛﻢ ﺗﺮﺟﻌﺎﻥ ﻓﺘﻤﻶﻧﻬﺎ « ﻭﻭﺟﻮﺩ ﻋﺎﺋﺸ ﺔ ﻫﻨ ﺎ ‪ -‬ﻭﻫ ﻲ ﻓ ﻲ ﺍﻟﻌﻘ ﺪ ﺍﻟﺜ ﺎﻧﻲ ﻣ ﻦ‬
‫ﻋﻤﺮﻫ ﺎ ‪ -‬ﻳ ﺮﺩ ﻋﻠ ﻰ ﺍﻟ ﺬﻳﻦ ﺍﺩﻋ ﻮﺍ ﺃﻥ ﺍﻻﺷ ﺘﺮﺍﻙ ﻓ ﻲ ﺍﻟﻐ ﺰﻭﺍﺕ ﻭﺍﻟﻤﻌ ﺎﺭﻙ ﻛ ﺎﻥ‬
‫ﻣﻘﺼﻮﺭﺍ ﻋﻠ ﻰ ﺍﻟﻌﺠ ﺎﺋﺰ ﻭﺍﻟﻤﺘﻘ ﺪﻣﺎﺕ ﻓ ﻲ ﺍﻟﺴ ﻦ‪ ،‬ﻓﻬ ﺬﺍ ﻏﻴ ﺮ ﻣﺴ ﻠﻢ‪ .‬ﻭﻣ ﺎﺫﺍ ﺗﻐﻨ ﻲ‬
‫ً‬
‫ﺍﻟﻌﺠﺎﺋﺰ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﺘﻄﻠﺐ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻣﻌًﺎ؟‬

‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ :‬ﺃﻥ ﺳﺖ ﻧﺴﻮﺓ ﻣﻦ ﻧﺴﺎء ﺍﻟﻤﺆﻣﻨﻴﻦ ﻛﻦ ﻣﻊ ﺍﻟﺠ ﻴﺶ ﺍﻟ ﺬﻱ‬

‫ﺣﺎﺻﺮ ﺧﻴﺒﺮ‪ :‬ﻳﺘﻨﺎﻭﻟﻦ ﺍﻟﺴ ﻬﺎﻡ‪ ،‬ﻭﻳﺴ ﻘﻴﻦ ﺍﻟﺴ ﻮﻳﻖ‪ ،‬ﻭﻳ ﺪﺍﻭﻳﻦ ﺍﻟﺠﺮﺣ ﻰ‪ ،‬ﻭﻳﻐ ﺰﻟﻦ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻳﻌﻦ ﻓﻲ ﺳﺒﻴﻞ ﷲ‪ ،‬ﻭﻗﺪ ﺃﻋﻄﺎﻫﻦ ﺍﻟﻨﺒﻲ ﷺ ﻧﺼﻴﺒًﺎ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ‪.‬‬

‫ﺑﻞ ﺻﺢ ﺃﻥ ﻧﺴﺎء ﺑﻌﺾ ﺍﻟﺼ ﺤﺎﺑﺔ ﺷ ﺎﺭﻛﻦ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻐ ﺰﻭﺍﺕ ﻭﺍﻟﻤﻌ ﺎﺭﻙ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺤﻤﻞ ﺍﻟﺴﻼﺡ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﺗﻴﺤﺖ ﻟﻬﻦ ﺍﻟﻔﺮﺻﺔ‪ .‬ﻭﻣﻌﺮﻭﻑ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺃﻡ‬
‫ﻋﻤﺎﺭﺓ ﻧﺴﻴﺒﺔ ﺑﻨﺖ ﻛﻌﺐ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﺣﺘﻰ ﻗﺎﻝ ﻋﻨﻬﺎ ﷺ‪» :‬ﻟﻤﻘﺎﻣﻬﺎ ﺧﻴ!ﺮ ﻣ!ﻦ ﻣﻘ!ﺎﻡ‬
‫ﻓﻼﻥ ﻭﻓﻼﻥ«‪.‬‬

‫ﺧﻨﺠﺮﺍ ﻳﻮﻡ ﺣﻨﻴﻦ‪ ،‬ﺗﺒﻘﺮ ﺑﻪ ﺑﻄﻦ ﻣﻦ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ‪.‬‬

‫ً‬ ‫ﻭﻛﺬﻟﻚ ﺍﺗﺨﺬﺕ ﺃﻡ ﺳﻠﻴﻢ‬

‫ﺭﻭﻯ ﻣﺴ ﻠﻢ ﻋ ﻦ ﺃﻧ ﺲ ﺍﺑﻨﻬ ﺎ‪ .‬ﺃﻥ ﺃﻡ ﺳ ﻠﻴﻢ ﺍﺗﺨ ﺬﺕ ﻳ ﻮﻡ ﺣﻨ ﻴﻦ ﺧﻨﺠ ًﺮﺍ‪ ،‬ﻓﻜ ﺎﻥ‬

‫)‪ (25‬ﺑﺮﻗﻢ )‪.(1812‬‬

‫)‪ (26‬ﺑﺮﻗﻢ )‪.(1811‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪37‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻣﻌﻬ ﺎ‪ ،‬ﻓﺮﺁﻫ ﺎ ﺃﺑ ﻮ ﻁﻠﺤ ﺔ ‪ -‬ﺯﻭﺟﻬ ﺎ ‪ -‬ﻓﻘ ﺎﻝ‪ :‬ﻳ ﺎ ﺭﺳ ﻮﻝ ﷲ‪ ،‬ﻫ ﺬﻩ ﺃﻡ ﺳ ﻠﻴﻢ ﻣﻌﻬ ﺎ‬
‫ﺧﻨﺠﺮ! ﻓﻘﺎﻝ ﻟﻬﺎ ﺭﺳﻮﻝ ﷲ ﷺ‪» :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺨﻨﺠﺮ«؟ ﻗﺎﻟﺖ‪ :‬ﺍﺗﺨﺬﺗﻪ‪ ،‬ﺃﻥ ﺩﻧ ﺎ ﻣﻨ ﻲ‬
‫ﺃﺣﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺑﻘﺮﺕ ﺑﻪ ﺑﻄﻨﻪ! ﻓﺠﻌﻞ ﺭﺳﻮﻝ ﷲ ﷺ ﻳﻀﺤﻚ)‪.(27‬‬

‫ﻭﻗﺪ ﻋﻘﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﺑًﺎ ﻓﻲ »ﺻﺤﻴﺤﻪ« ﻓﻲ ﻏﺰﻭ ﺍﻟﻨﺴﺎء ﻭﻗﺘﺎﻟﻬﻦ‪.‬‬

‫ﻭﻟﻢ ﻳﻘﻒ ﻁﻤﻮﺡ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﻤﺴ ﻠﻤﺔ ﻓ ﻲ ﻋﻬ ﺪ ﺍﻟﻨﺒ ﻮﺓ ﻭﺍﻟﺼ ﺤﺎﺑﺔ ﻟﻠﻤﺸ ﺎﺭﻛﺔ ﻓ ﻲ‬
‫ﺍﻟﻐﺰﻭ ﻋﻨﺪ ﺍﻟﻤﻌﺎﺭﻙ ﺍﻟﻤﺠﺎﻭﺭﺓ ﻭﺍﻟﻘﺮﻳﺒﺔ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺨﻴﺒﺮ ﻭﺣﻨﻴﻦ‪ .‬ﺑ ﻞ‬
‫ﻁﻤﺤﻦ ﺇﻟﻰ ﺭﻛﻮﺏ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺍﻹﺳﻬﺎﻡ ﻓﻲ ﻓﺘﺢ ﺍﻷﻗﻄﺎﺭ ﺍﻟﺒﻌﻴ ﺪﺓ ﻹﺑﻼﻏﻬ ﺎ ﺭﺳ ﺎﻟﺔ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻓﻔ ﻲ »ﺻ ﺤﻴﺢ ﺍﻟﺒﺨ ﺎﺭﻱ« ﻭﻣﺴ ﻠﻢ ﻋ ﻦ ﺃﻧ ﺲ‪ :‬ﺃﻥ ﺭﺳ ﻮﻝ ﷲ ﷺ ﻗ ﺎﻝ ﻋﻨ ﺪ ﺃﻡ‬

‫ﺣ ﺮﺍﻡ ﺑﻨ ﺖ ﻣﻠﺤ ﺎﻥ ‪ -‬ﺧﺎﻟ ﺔ ﺃﻧ ﺲ ‪ -‬ﻳﻮ ًﻣ ﺎ‪ ،‬ﺛ ﻢ ﺍﺳ ﺘﻴﻘﻆ ﻭﻫ ﻮ ﻳﻀ ﺤﻚ‪ ،‬ﻓﻘﺎﻟ ﺖ‪ :‬ﻣ ﺎ‬
‫ﻳﻀﺤﻜﻚ ﻳﺎ ﺭﺳﻮﻝ ﷲ؟ ﻗﺎﻝ‪» :‬ﻧﺎﺱ ﻣﻦ ﺃﻣﺘ!ﻲ ﻋﺮﺿ!ﻮﺍ ﻋﻠ!ﻰ ﻏ!ﺰﺍﺓ ﻓ!ﻲ ﺳ!ﺒﻴﻞ‬
‫ﷲ‪ ،‬ﻳﺮﻛﺒ!!ﻮﻥ ﺛ!!ﺒﺞ ﻫ!!ﺬﺍ ﺍﻟﺒﺤ!!ﺮ‪ ،‬ﻣﻠﻮﻛً!!ﺎ ﻋﻠ!!ﻰ ﺍﻷﺳ!!ﺮﺓ‪ ،‬ﺃﻭ ﻣﺜ!!ﻞ ﺍﻟﻤﻠ!!ﻮﻙ ﻋﻠ!!ﻰ‬
‫)‪(28‬‬
‫ﺍﻷﺳﺮﺓ«‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳ ﻮﻝ ﷲ؛ ﺍﺩﻉ ﷲ ﺃﻥ ﻳﺠﻌﻠﻨ ﻲ ﻣ ﻨﻬﻢ‪ ،‬ﻓ ﺪﻋﺎ ﻟﻬ ﺎ‬
‫‪ ...‬ﻓﺮﻛﺒﺖ ﺃﻡ ﺣﺮﺍﻡ ﺍﻟﺒﺤﺮ ﻓﻲ ﺯﻣﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﻣﻊ ﺯﻭﺟﻬﺎ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺇﻟ ﻰ‬
‫ﻗﺒ ﺮﺹ‪ ،‬ﻓﺼ ﺮﻋﺖ ﻋ ﻦ ﺩﺍﺑﺘﻬ ﺎ ﻫﻨ ﺎﻙ‪ ،‬ﻓﺘﻮﻓﻴ ﺖ ﻭﺩﻓﻨ ﺖ ﻫﻨ ﺎﻙ‪ ،‬ﻛﻤ ﺎ ﺫﻛ ﺮ ﺃﻫ ﻞ‬
‫ﺍﻟﺴﻴﺮ ﻭﺍﻟﺘﺎﺭﻳﺦ‪.‬‬

‫ﻭﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴ ﺔ ﺷ ﺎﺭﻛﺖ ﺍﻟﻤ ﺮﺃﺓ ﺩﺍﻋﻴ ﺔ ﺇﻟ ﻰ ﺍﻟﺨﻴ ﺮ‪ ،‬ﺁﻣ ﺮﺓ‬
‫ﺑ ﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻧﺎﻫﻴ ﺔ ﻋ ﻦ ﺍﻟﻤﻨﻜ ﺮ‪ ،‬ﻛﻤ ﺎ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪cba} :‬‬

‫)‪ (27‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪.(1809‬‬

‫)‪ (28‬ﺍﻧﻈﺮ ﺍﻟﺤﺪﻳﺚ )‪ (1912‬ﻣﻦ »ﺻﺤﻴﺢ ﻣﺴﻠﻢ«‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪38‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫‪] {...kjihgfe d‬ﺍﻟﺘﻮﺑﺔ‪.[71 :‬‬

‫ﻭﻣ ﻦ ﺍﻟﻮﻗ ﺎﺋﻊ ﺍﻟﻤﺸ ﻬﻮﺭﺓ ﺭﺩ ﺇﺣ ﺪﻯ ﺍﻟﻤﺴ ﻠﻤﺎﺕ ﻋﻠ ﻰ ﻋﻤ ﺮ ﻓ ﻲ ﺍﻟﻤﺴ ﺠﺪ ﻓ ﻲ‬

‫ﻗﻀ ﻴﺔ ﺍﻟﻤﻬ ﻮﺭ‪ ،‬ﻭﺭﺟﻮﻋ ﻪ ﺇﻟ ﻰ ﺭﺃﻳﻬ ﺎ ﻋﻠﻨً ﺎ‪ ،‬ﻭﻗﻮﻟ ﻪ‪» :‬ﺃﺻ ﺎﺑﺖ ﺍﻟﻤ ﺮﺃﺓ ﻭﺃﺧﻄ ﺄ‬
‫ﻋﻤﺮ«‪ .‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻛﺜﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﺳﻨﺎﺩﻫﺎ ﺟﻴﺪ‪.‬‬

‫ﻭﻗ ﺪ ﻋ ﻴﻦ ﻋﻤ ﺮ ﻓ ﻲ ﺧﻼﻓﺘ ﻪ ﺍﻟﺸ ﻔﺎء ﺑﻨ ﺖ ﻋﺒ ﺪ ﷲ ﺍﻟﻌﺪﻭﻳ ﺔ ﻣﺤﺘﺴ ﺒﺔ ﻋﻠ ﻰ‬

‫ﺍﻟﺴﻮﻕ‪ .‬ﻭﺍﻟﻤﺘﺄﻣﻞ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻤ ﺮﺃﺓ ﻓ ﻲ ﻣﺨﺘﻠ ﻒ ﺍﻟﻌﺼ ﻮﺭ‪،‬‬
‫ﻭﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎء ﻻ ﻳﺸﻌﺮ ﺑﻬﺬﺍ ﺍﻟﺴﺘﺎﺭ ﺍﻟﺤﺪﻳ ﺪﻱ ﺍﻟ ﺬﻱ ﻭﺿ ﻌﻪ ﺑﻌ ﺾ‬
‫ﺍﻟﻨﺎﺱ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ‪.‬‬

‫ﻓﻨﺠﺪ ﻣﻮﺳﻰ ‪ -‬ﻭﻫﻮ ﻓﻲ ﺭﻳﻌﺎﻥ ﺷﺒﺎﺑﻪ ﻭﻗﻮﺗﻪ ‪ -‬ﻳﺤ ﺎﺩﺙ ﺍﻟﻔﺘ ﺎﺗﻴﻦ ﺍﺑﻨﺘ ﻰ ﺍﻟﺸ ﻴﺦ‬
‫ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﻳﺴﺄﻟﻬﻤﺎ ﻭﺗﺠﻴﺒﺎﻧﻪ ﺑﻼ ﺗﺄﺛﻢ ﻭﻻ ﺣﺮﺝ‪ ،‬ﻭﻳﻌﺎﻭﻧﻬﻤﺎ ﻓﻲ ﺷ ﻬﺎﻣﺔ ﻭﻣ ﺮﻭءﺓ‪،‬‬
‫ﻭﺗﺄﺗﻴﻪ ﺇﺣﺪﺍﻫﻤﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﺮﺳﻠﺔ ﻣﻦ ﺃﺑﻴﻬﺎ ﺗﺪﻋﻮﻩ ﺃﻥ ﻳﺬﻫﺐ ﻣﻌﻬﺎ ﺇﻟﻰ ﻭﺍﻟ ﺪﻫﺎ‪ ،‬ﺛ ﻢ‬
‫ﺗﻘﺘﺮﺡ ﺇﺣﺪﺍﻫﻤﺎ ﻋﻠﻰ ﺃﺑﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺴﺘﺨﺪﻣﻪ ﻋﻨﺪﻩ؛ ﻟﻤ ﺎ ﻟﻤﺴ ﺖ ﻓﻴ ﻪ ﻣ ﻦ ﻗ ﻮﺓ‬
‫ﻭﺃﻣﺎﻧﺔ‪.‬‬

‫ﻟﻨﻘﺮﺃ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﺟﺎء ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪R Q P O N M} :‬‬

‫‪cba`_ ^]\[ ZYXWVUTS‬‬
‫‪utsrqponmlkjihgf ed‬‬
‫‪dcba`_~}|{zyxwv‬‬
‫‪vutsr qponmlkji hgfe‬‬
‫‪{ ¤ £ ¢ ¡  ~ }| { z y x w‬‬
‫]ﺍﻟﻘﺼﺺ‪.[26-23 :‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪39‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻓﻲ ﻗﻀﻴﺔ ﻣﺮﻳﻢ ﻧﺠﺪ ﺯﻛﺮﻳ ﺎ ﻳ ﺪﺧﻞ ﻋﻠﻴﻬ ﺎ ﺍﻟﻤﺤ ﺮﺍﺏ‪ ،‬ﻭﻳﺴ ﺄﻟﻬﺎ ﻋ ﻦ ﺍﻟ ﺮﺯﻕ‬
‫اب َو َﺟ َـﺪ ِﻋﻨ َـﺪ َﻫﺎ ِرْزﻗًـﺎ ﻗَ َ‬
‫ـﺎل َ‪C‬‬ ‫ِ‬
‫ﺍﻟﺬﻱ ﻳﺠﺪﻩ ﻋﻨﺪﻫﺎ‪ُ } :‬ﻛﻠﱠ َﻤﺎ َد َﺧ َﻞ َﻋﻠَْﻴـ َﻬـﺎ َزَﻛـ ِﺮﱠ‪ C‬اﻟْﻤ ْﺤ َـﺮ َ‬
‫ا‪ L‬ﻳــﺮُز ُق ﻣـﻦ ﻳ َﺸـﺎء ﺑِﻐَ ِْـﲑ ِﺣﺴ ٍ‬ ‫ﺖ ُﻫـﻮ ِﻣـﻦ ِﻋﻨ ِـﺪ ﱠِ ِ‬ ‫ﻣﺮَﱘ أ ﱠ ِ‬
‫ـﺎب{‬
‫َ‬ ‫ا‪ L‬إ ﱠن ﱠَ َ ْ َ َ‬ ‫َﱏ ﻟَﻚ َﻫ َﺬا ﻗَﺎﻟَ ْ َ ْ‬ ‫َْ ُ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[37 :‬‬

‫ﺖ َ‪ C‬أَﻳـﱡ َﻬﺎ‬
‫ﻭﻓﻲ ﻗﻀﻴﺔ ﻣﻠﻜﺔ ﺳﺒﺄ ﺗﺮﺍﻫﺎ ﺗﺠﻤﻊ ﻗﻮﻣﻬﺎ ﺗﺴﺘﺸﻴﺮﻫﻢ ﻓﻲ ﺃﻣﺮ ﺳﻠﻴﻤﺎﻥ‪} :‬ﻗَﺎﻟَ ْ‬
‫ِ‬
‫ﺎﻃﻌﺔً أَﻣﺮا ﺣ ﱠﱴ ﺗَ ْﺸﻬ ُﺪ ِ‬
‫ون *‬ ‫َ‬ ‫ﻨﺖ ﻗَ َ ْ ً َ‬ ‫اﻟْ َﻤ َﻸُ أَﻓْـﺘُ ِﻮﱐ ِﰲ أ َْﻣ ِﺮي َﻣﺎ ُﻛ ُ‬
‫ِ ِ‬ ‫ٍِ‬ ‫ٍ‬
‫ﻗَﺎﻟُﻮا َْﳓ ُﻦ أ ُْوﻟُﻮا ﻗُـ ﱠﻮة َوأ ُْوﻟُﻮا َ‪ٍ ْ9‬س َﺷﺪﻳﺪ َواﻷ َْﻣ ُﺮ إﻟَْﻴﻚ ﻓَﺎﻧﻈُِﺮي َﻣﺎ َذا َ‪ُ ْZ‬ﻣ ِﺮ َ‬
‫ﻳﻦ *‬
‫ِ‬ ‫ﻮك إِذَا دﺧﻠُﻮا ﻗَـﺮﻳﺔً أَﻓْﺴ ُﺪوﻫﺎ وﺟﻌﻠُﻮا أ ِ ِ ِ‬
‫َﻋﱠﺰةَ أ َْﻫﻠ َﻬﺎ أَذﻟﱠﺔً َوَﻛ َﺬﻟ َ‬
‫ﻚ‬ ‫ﺖ إِ ﱠن اﻟْ ُﻤﻠُ َ َ َ ْ َ َ َ َ َ َ‬ ‫ﻗَﺎﻟَ ْ‬
‫ﻳَـ ْﻔ َﻌﻠُﻮ َن{]ﺍﻟﻨﻤﻞ‪.[34-32 :‬‬

‫ت ﻗِﻴﻞ أَﻫ َﻜ َﺬا َﻋﺮ ُﺷ ِ‬

‫ﻚ‬ ‫ْ‬ ‫ﻭﻛﺬﻟﻚ ﺗﺤﺪﺛﺖ ﻣﻊ ﺳﻠﻴﻤﺎﻥ ﺳﺴﺲ ﻭﺗﺤﺪﺙ ﻣﻌﻬﺎ‪} :‬ﻓَـﻠَ ﱠﻤﺎ َﺟﺎءَ ْ َ َ‬
‫ِِ‬ ‫ِ ِ ِ ِ‬
‫ﱠﻫﺎ َﻣﺎ َﻛﺎﻧَﺖ‬ ‫ﺻﺪ َ‬‫ﲔ * َو َ‬ ‫ﺖ َﻛﺄَﻧﱠﻪُ ُﻫ َﻮ َوأُوﺗﻴﻨَﺎ اﻟْﻌ ْﻠ َﻢ ﻣﻦ ﻗَـْﺒﻠ َﻬﺎ َوُﻛﻨﱠﺎ ُﻣ ْﺴﻠﻤ َ‬ ‫ﻗَﺎﻟَ ْ‬
‫ﻴﻞ َﳍَﺎ ْاد ُﺧﻠِﻲ اﻟ ﱠﺼ ْﺮ َح ﻓَـﻠَ ﱠﻤﺎ‬ ‫ا‪ L‬إِﻧـﱠﻬﺎ َﻛﺎﻧَﺖ ِﻣﻦ ﻗَـﻮٍم َﻛﺎﻓِ ِﺮﻳﻦ * ﻗِ‬ ‫ون ﱠِ‬ ‫ﺗـﱠﻌﺒ ُﺪ ِﻣﻦ د ِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ُْ‬
‫ِ‬ ‫ِ‬
‫ﺖ‬ ‫ﺎل إِﻧﱠﻪُ َ‬
‫ﺻ ْﺮ ٌح ﱡﳑَﱠﺮٌد ّﻣﻦ ﻗَـ َﻮا ِر َﻳﺮ ﻗَﺎﻟَ ْ‬ ‫ﺖ َﻋﻦ َﺳﺎﻗَـْﻴـ َﻬﺎ ﻗَ َ‬ ‫َرأَﺗْﻪُ َﺣﺴﺒَـْﺘﻪُ ﳉُﱠﺔً َوَﻛ َﺸ َﻔ ْ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬
‫ﲔ{ ]ﺍﻟﻨﻤﻞ‪-42 :‬‬ ‫ﺖ َﻣ َﻊ ُﺳﻠَْﻴ َﻤﺎ َن ﱠ‪َ L‬ر ِّ‬
‫ب اﻟْ َﻌﺎﻟَﻤ َ‬ ‫َﺳﻠَ ْﻤ ُ‬
‫ﺖ ﻧَـ ْﻔﺴﻲ َوأ ْ‬ ‫ب إِِّﱐ ﻇَﻠَ ْﻤ ُ‬‫َر ِّ‬
‫‪.[44‬‬

‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻓﻼ ﻳﻠﺰﻣﻨﺎ؛ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﺬﻛﺮﻩ ﻟﻨ ﺎ ﺇﻻ ﻷﻥ‬
‫ﻓﻴﻪ ﻫﺪﺍﻳﺔ ﻭﺫﻛﺮﻯ ﻭﻋﺒﺮﺓ ﻷﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﻟﻬﺬﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺷ ﺮﻉ‬
‫ﻣﻦ ﻗﺒﻠﻨ ﺎ ﺍﻟﻤ ﺬﻛﻮﺭ ﻓ ﻲ ﺍﻟﻘ ﺮﺁﻥ ﻭﺍﻟﺴ ﻨﺔ ﻫ ﻮ ﺷ ﺮﻉ ﻟﻨ ﺎ ﻣ ﺎ ﻟ ﻢ ﻳ ﺮﺩ ﻓ ﻲ ﺷ ﺮﻋﻨﺎ ﻣ ﺎ‬
‫اﻫﻢ اﻗْـﺘَ ِﺪ ْﻩ{ ]ﺍﻷﻧﻌﺎﻡ‪.[90:‬‬
‫ﻳﻨﺴﺨﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻟﺮﺳﻮﻟﻪ‪} :‬ﻓَﺒِ ُﻬ َﺪ ُ‬
‫ُ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪40‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺇﻥ ﺇﻣﺴﺎﻙ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﺑﻘﺎءﻫﺎ ﺑﻴﻦ ﺟﺪﺭﺍﻧﻪ ﺍﻷﺭﺑﻌﺔ ﻻ ﺗﺨﺮﺝ ﻣﻨﻪ‬
‫ﺍﻋﺘﺒﺮﻩ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻓﻲ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺗﺪﺭﺝ ﺍﻟﺘﺸﺮﻳﻊ ﻗﺒﻞ ﺍﻟﻨﺺ ﻋﻠﻰ ﺣﺪ‬
‫ﺍﻟﺰﻧﻰ ﺍﻟﻤﻌﺮﻭﻑ ‪ -‬ﻋﻘﻮﺑﺔ ﺑﺎﻟﻐﺔ ﻟﻤﻦ ﺗﺮﺗﻜﺐ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻦ ﻧﺴﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬
‫ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪D C B A} :‬‬
‫‪PONMLKJI HGFE‬‬
‫‪] { WVUTSRQ‬ﺍﻟﻨﺴﺎء‪.[15 :‬‬

‫ﻭﻗﺪ ﺟﻌﻞ ﷲ ﻟﻬﻦ ﺳﺒﻴ ًﻼ ﺑﻌﺪ ﺫﻟ ﻚ ﺣﻴﻨﻤ ﺎ ﺷ ﺮﻉ ﺍﻟﺤ ﺪ‪ ،‬ﻭﻫ ﻮ ﺍﻟﻌﻘﻮﺑ ﺔ ﺍﻟﻤﻘ ﺪﺭﺓ‬
‫ﻓﻲ ﺍﻟﺸﺮﻉ ﺣﻘً ﺎ ‪ -‬ﺗﻌ ﺎﻟﻰ‪ ،‬ﻭﻫ ﻲ ﺍﻟﺠﻠ ﺪ ﺍﻟ ﺬﻱ ﺟ ﺎء ﻓ ﻲ ﺍﻟﻘ ﺮﺁﻥ ﻟﻐﻴ ﺮ ﺍﻟﻤﺤﺼ ﻦ‪،‬‬
‫ﻭﺍﻟﺮﺟﻢ ﺍﻟﺬﻱ ﺟﺎءﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﻟﻠﻤﺤﺼﻦ‪.‬‬

‫ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ ﻓﻲ ﻣﻨﻄﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﺤ ﺒﺲ ﻓ ﻲ ﺍﻟﺒﻴ ﺖ ﺻ ﻔﺔ‬

‫ﻣﻼﺯﻣﺔ ﻟﻠﻤﺴﻠﻤﺔ ﺍﻟﻤﻠﺘﺰﻣﺔ ﺍﻟﻤﺤﺘﺸﻤﺔ‪ ،‬ﻛﺄﻧﻨﺎ ﺑﻬﺬﺍ ﻧﻌﺎﻗﺒﻬ ﺎ ﻋﻘﻮﺑ ﺔ ﺩﺍﺋﻤ ﺔ ﻭﻫ ﻲ ﻟ ﻢ‬
‫ﺗﻘﺘﺮﻑ ﺇﺛ ًﻤﺎ؟‬

‫ﻭﺍﻟﺨﻼﺻﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻠﻘﺎء ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴ ﺎء ﻓ ﻲ ﺫﺍﺗ ﻪ ﺇﺫﻥ ﻟ ﻴﺲ ﻣﺤﺮ ًﻣ ﺎ‪ ،‬ﺑ ﻞ ﻫ ﻮ ﺟ ﺎﺋﺰ ﺃﻭ‬
‫ﻣﻄﻠﻮﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻣﻨﻪ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓ ﻲ ﻫ ﺪﻑ ﻧﺒﻴ ﻞ‪ ،‬ﻣ ﻦ ﻋﻠ ﻢ ﻧ ﺎﻓﻊ ﺃﻭ ﻋﻤ ﻞ‬
‫ﺻ ﺎﻟﺢ‪ ،‬ﺃﻭ ﻣﺸ ﺮﻭﻉ ﺧﻴ ﺮ‪ ،‬ﺃﻭ ﺟﻬ ﺎﺩ ﻻﺯﻡ‪ ،‬ﺃﻭ ﻏﻴ ﺮ ﺫﻟ ﻚ ﻣﻤ ﺎ ﻳﺘﻄﻠ ﺐ ﺟﻬ ﻮﺩًﺍ‬
‫ﻣﺘﻀﺎﻓﺮﺓ ﻣﻦ ﺍﻟﺠﻨﺴﻴﻦ‪ ،‬ﻭﻳﺘﻄﻠﺐ ﺗﻌﺎﻭﻧًﺎ ﻣﺸﺘﺮ ًﻛﺎ ﺑﻴﻨﻬﻤﺎ ﻓ ﻲ ﺍﻟﺘﺨﻄ ﻴﻂ ﻭﺍﻟﺘﻮﺟﻴ ﻪ‬
‫ﻭﺍﻟﺘﻨﻔﻴﺬ‪.‬‬

‫ﻭﻻ ﻳﻌﻨﻲ ﺫﻟﻚ ﺃﻥ ﺗﺬﻭﺏ ﺍﻟﺤ ﺪﻭﺩ ﺑﻴﻨﻬﻤ ﺎ‪ ،‬ﻭﺗﻨﺴ ﻰ ﺍﻟﻘﻴ ﻮﺩ ﺍﻟﺸ ﺮﻋﻴﺔ ﺍﻟﻀ ﺎﺑﻄﺔ‬
‫ﻟﻜﻞ ﻟﻘﺎء ﺑﻴﻦ ﺍﻟﻄﺮﻓﻴﻦ‪ ،‬ﻭﻳﺰﻋﻢ ﻗﻮﻡ ﺃﻧﻬﻢ ﻣﻼﺋﻜﺔ ﻣﻄﻬ ﺮﻭﻥ ﻻ ﻳﺨﺸ ﻰ ﻣ ﻨﻬﻢ ﻭﻻ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪41‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻠ ﻴﻬﻢ‪ ،‬ﻳﺮﻳ ﺪﻭﻥ ﺃﻥ ﻳﻨﻘﻠ ﻮﺍ ﻣﺠﺘﻤ ﻊ ﺍﻟﻐ ﺮﺏ ﺇﻟﻴﻨ ﺎ‪ .‬ﺇﻧﻤ ﺎ ﺍﻟﻮﺍﺟ ﺐ ﻓ ﻲ ﺫﻟ ﻚ ﻫ ﻮ‬
‫ﺍﻻﺷ ﺘﺮﺍﻙ ﻓ ﻲ ﺍﻟﺨﻴ ﺮ‪ ،‬ﻭﺍﻟﺘﻌ ﺎﻭﻥ ﻋﻠ ﻰ ﺍﻟﺒ ﺮ ﻭﺍﻟﺘﻘ ﻮﻯ‪ ،‬ﻓ ﻲ ﺇﻁ ﺎﺭ ﺍﻟﺤ ﺪﻭﺩ ﺍﻟﺘ ﻲ‬
‫ﺭﺳﻤﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬

‫‪ - 1‬ﺍﻻﻟﺘ ﺰﺍﻡ ﺑﻐ ﺾ ﺍﻟﺒﺼ ﺮ ﻣ ﻦ ﺍﻟﻔ ﺮﻳﻘﻴﻦ‪ ،‬ﻓ ﻼ ﻳﻨﻈ ﺮ ﺇﻟ ﻰ ﻋ ﻮﺭﺓ‪ ،‬ﻭﻻ ﻳﻨﻈ ﺮ‬
‫ﺑﺸﻬﻮﺓ‪ ،‬ﻭﻻ ﻳﻄﻴﻞ ﺍﻟﻨﻈﺮ ﻓﻲ ﻏﻴﺮ ﺣﺎﺟﺔ‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪pon } :‬‬
‫‪`_~}|{zyxwvutsrq‬‬
‫‪] {fedcba‬ﺍﻟﻨﻮﺭ‪.[31 ،30 :‬‬

‫‪ - 2‬ﺍﻻﻟﺘﺰﺍﻡ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﻠﺒﺎﺱ ﺍﻟﺸﺮﻋﻲ ﺍﻟﻤﺤﺘﺸﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﻐﻄﻲ ﺍﻟﺒﺪﻥ ﻣ ﺎ‬

‫ﻋﺪﺍ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ‪ ،‬ﻭﻻ ﻳﺸﻒ ﻭﻻ ﻳﺼﻒ‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪ihg} :‬‬
‫‪] {rqponmlkj‬ﺍﻟﻨﻮﺭ‪.[31 :‬‬

‫ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻣﺎ ﻅﻬﺮ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﻫﻮ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﺎﻥ‪.‬‬

‫ﻭﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﺗﻌﻠﻴ ﻞ ﺍﻷﻣ ﺮ ﺑﺎﻻﺣﺘﺸ ﺎﻡ‪{~}|{zy} :‬‬

‫]ﺍﻷﺣﺰﺍﺏ‪ .[59 :‬ﺃﻱ ﺃﻥ ﻫ ﺬﺍ ﺍﻟ ﺰﻱ ﻳﻤﻴ ﺰ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﺤ ﺮﺓ ﺍﻟﻌﻔﻴﻔ ﺔ ﺍﻟﺠ ﺎﺩﺓ ﻣ ﻦ ﺍﻟﻤ ﺮﺃﺓ‬
‫ﺍﻟﻠﻌﻮﺏ ﺍﻟﻤﺴﺘﻬﺘﺮﺓ‪ ،‬ﻓﻼ ﻳﺘﻌ ﺮﺽ ﺃﺣ ﺪ ﻟﻠﻌﻔﻴﻔ ﺔ ﺑ ﺄﺫﻯ‪ ،‬ﻷﻥ ﺯﻳﻬ ﺎ ﻭﺃﺩﺑﻬ ﺎ ﻳﻔ ﺮﺽ‬
‫ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺮﺍﻫﺎ ﺍﺣﺘﺮﺍﻣﻬﺎ‪.‬‬

‫ﺻﺎ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪:‬‬

‫‪ - 3‬ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﺩﺏ ﺍﻟﻤﺴﻠﻤﺔ ﻓﻲ ﻛﻞ ﺷﻲء‪ ،‬ﻭﺧﺼﻮ ً‬
‫ﺃ‪ -‬ﻓﻲ ﺍﻟﻜ ﻼﻡ‪ ،‬ﺑﺤﻴ ﺚ ﻳﻜ ﻮﻥ ﺑﻌﻴ ﺪًﺍ ﻋ ﻦ ﺍﻹﻏ ﺮﺍء ﻭﺍﻹﺛ ﺎﺭﺓ‪ ،‬ﻭﻗ ﺪ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪:‬‬
‫}‪] {dcba`_^]\[Z‬ﺍﻷﺣﺰﺍﺏ‪.[32 :‬‬

‫ـﲔ ِﻣـﻦ‬ ‫ِ‬ ‫ِ ِ‬

‫ﻀـ ِﺮﺑْ َﻦ ِ‪َْ 9‬ر ُﺟﻠ ِﻬـ ﱠﻦ ﻟـﻴُـ ْﻌﻠَ َﻢ َﻣـﺎ ُﳜْﻔ َ‬
‫ﺏ‪ -‬ﻓﻲ ﺍﻟﻤﺸﻲ‪ ،‬ﻛﻤ ﺎ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ } :‬وﻻ ﻳَ ْ‬
‫ِزﻳﻨَ ــﺘِ ِﻬ ﱠﻦ{ ]ﺍﻟﻨ ﻮﺭ‪ ،[31 :‬ﻭﺃﻥ ﺗﻜ ﻮﻥ ﻛ ﺎﻟﺘﻲ ﻭﺻ ﻔﻬﺎ ﷲ ﺑﻘﻮﻟ ﻪ‪|} :‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪42‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫}~_`{ ]ﺍﻟﻘﺼﺺ‪.[25 :‬‬

‫ﺟـ‪ -‬ﻓﻲ ﺍﻟﺤﺮﻛﺔ‪ ،‬ﻓ ﻼ ﺗﺘﻜﺴ ﺮ ﻭﻻ ﺗﺘﻤﺎﻳ ﻞ‪ ،‬ﻛﺄﻭﻟﺌ ﻚ ﺍﻟﻼﺗ ﻲ ﻭﺻ ﻔﻬﻦ ﺍﻟﺤ ﺪﻳﺚ‬
‫ﺍﻟﺸ ﺮﻳﻒ ﺑـ ـ »ﺍﻟﻤﻤ!!ﻴﻼﺕ ﺍﻟﻤ!!ﺎﺋﻼﺕ« ﻭﻻ ﻳﺼ ﺪﺭ ﻋﻨﻬ ﺎ ﻣ ﺎ ﻳﺠﻌﻠﻬ ﺎ ﻣ ﻦ‬
‫ﺻﻨﻒ ﺍﻟﻤﺘﺒﺮﺟﺎﺕ ﺗﺒﺮﺝ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺍﻷﻭﻟﻰ ﺃﻭ ﺍﻷﺧﻴﺮﺓ‪.‬‬

‫‪ - 4‬ﺃﻥ ﺗﺘﺠﻨ ﺐ ﻛ ﻞ ﻣ ﺎ ﺷ ﺄﻧﻪ ﺃﻥ ﻳﺜﻴ ﺮ ﻭﻳﻐ ﺮﻱ ﻣ ﻦ ﺍﻟ ﺮﻭﺍﺋﺢ ﺍﻟﻌﻄﺮﻳ ﺔ‪ ،‬ﻭﺃﻟ ﻮﺍﻥ‬

‫ﺍﻟﺰﻳﻨﺔ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺒﻴﺖ ﻻ ﺍﻟﻄﺮﻳﻖ ﻭﻻ ﻟﻠﻘﺎء ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫‪ - 5‬ﺍﻟﺤ ﺬﺭ ﻣ ﻦ ﺃﻥ ﻳﺨﺘﻠ ﻲ ﺍﻟﺮﺟ ﻞ ﺑ ﺎﻣﺮﺃﺓ ﻭﻟ ﻴﺲ ﻣﻌﻬﻤ ﺎ ﻣﺤ ﺮﻡ‪ ،‬ﻓﻘ ﺪ ﻧﻬ ﺖ‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺇﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ«‪ ،‬ﺇﺫ ﻻ ﻳﺠ ﻮﺯ‬
‫ﺃﻥ ﻳﺨﻠﻰ ﺑﻴﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺤﻄﺐ‪.‬‬

‫ﺻ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﺍﻟﺨﻠ ﻮﺓ ﻣ ﻊ ﺃﺣ ﺪ ﺃﻗ ﺎﺭﺏ ﺍﻟ ﺰﻭﺝ‪ ،‬ﻭﻓﻴ ﻪ ﺟ ﺎء ﺍﻟﺤ ﺪﻳﺚ‪:‬‬

‫ﻭﺧﺼﻮ ً‬
‫»ﺇﻳ!!ﺎﻛﻢ ﻭﺍﻟ!!ﺪﺧﻮﻝ ﻋﻠ!!ﻰ ﺍﻟﻨﺴ!!ﺎء«‪ ،‬ﻗ ﺎﻟﻮﺍ‪ :‬ﻳ ﺎ ﺭﺳ ﻮﻝ ﷲ‪ ،‬ﺃﺭﺃﻳ ﺖ ﺍﻟﺤﻤ ﻮ؟! ﻗ ﺎﻝ‪:‬‬
‫»ﺍﻟﺤﻤﻮ ﺍﻟﻤﻮﺕ«! ﺃﻱ ﻫﻮ ﺳﺒﺐ ﺍﻟﻬﻼﻙ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻳﺠﻠﺲ ﻭﻳﻄﻴﻞ ﺍﻟﺠﻠ ﻮﺱ‪ ،‬ﻭﻓ ﻲ‬
‫ﻫﺬﺍ ﺧﻄﺮ ﺷﺪﻳﺪ‪.‬‬

‫‪ - 6‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻘﺎء ﻓﻲ ﺣﺪﻭﺩ ﻣﺎ ﺗﻔﺮﺿﻪ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﻣ ﺎ ﻳﻮﺟﺒ ﻪ ﺍﻟﻌﻤ ﻞ ﺍﻟﻤﺸ ﺘﺮﻙ‬
‫ﺩﻭﻥ ﺇﺳ ﺮﺍﻑ ﺃﻭ ﺗﻮﺳ ﻊ ﻳﺨ ﺮﺝ ﺍﻟﻤ ﺮﺃﺓ ﻋ ﻦ ﻓﻄﺮﺗﻬ ﺎ ﺍﻷﻧﺜﻮﻳ ﺔ‪ ،‬ﺃﻭ ﻳﻌﺮﺿ ﻬﺎ‬
‫ﻟﻠﻘﻴ ﻞ ﻭﺍﻟﻘ ﺎﻝ‪ ،‬ﺃﻭ ﻳﻌﻄﻠﻬ ﺎ ﻋ ﻦ ﻭﺍﺟﺒﻬ ﺎ ﺍﻟﻤﻘ ﺪﺱ ﻓ ﻲ ﺭﻋﺎﻳ ﺔ ﺍﻟﺒﻴ ﺖ ﻭﺗﺮﺑﻴ ﺔ‬
‫ﺍﻷﺟﻴﺎﻝ‪.‬‬

‫ﻭﷲ ﺍﻟﻬﺎﺩﻱ ﺇﻟﻰ ﺳﻮﺍء ﺍﻟﺴﺒﻴﻞ!!‬

‫***‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪43‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺮﺟﻞ ﺍﻟﻤﺮﻳﺾ ﻭﻋﻜﺴﻪ‬

‫ﺱ‪ :‬ﺃﻧﺎ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ‪ ،‬ﺃﺣﺐ ﺃﻥ ﺍﻟﺘﺰﻡ ﺑﺄﻣﺮ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺣﻴ ﺎﺗﻲ ﻛﻠﻬ ﺎ‪ ،‬ﻭﻓ ﻲ‬
‫ﻋﻼﻗ ﺎﺗﻲ ﺑﺎﻟﻨ ﺎﺱ ﺟﻤﻴﻌً ﺎ‪ ،‬ﻭﺃﻧ ﺎ ﺃﻋﻤ ﻞ ﻧ ﺎﻅﺮﺓ ﻣﺪﺭﺳ ﺔ ﺛﺎﻧﻮﻳ ﺔ ﻟﻠﺒﻨ ﺎﺕ‪ ،‬ﻭﻣﻌ ﻲ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺪﺭﺳﻴﻦ ﻭﺍﻟﻤﺪﺭﺳﺎﺕ‪ ،‬ﻭﺑﻴﻨﻨﺎ ﻣﺠﺎﻣﻼﺕ ﻓﻲ ﺍﻟﻤﻨﺎﺳ ﺒﺎﺕ ﺍﻟﻤﺨﺘﻠﻔ ﺔ‬
‫ﻛﺎﻟﺘﻬﻨﺌﺔ ﺑﺰﻓﺎﻑ ﺃﻭ ﺑﻤﻮﻟﻮﺩ‪ ،‬ﺃﻭ ﺑﺘﺮﻗﻴﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﺍﻟ ﺬﻱ ﺗﻮﻗﻔﻨ ﺎ ﻓﻴ ﻪ‬
‫ﻫﻮ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﺿﻰ ﻣﻦ ﺯﻣﻼﺋﻨ ﺎ ﺍﻟﺮﺟ ﺎﻝ‪ .‬ﻓ ﻼ ﻳﻤ ﺮﺽ ﺃﺣ ﺪﻫﻢ ﺃﻭ ﻳﻌﻤ ﻞ ﻋﻤﻠﻴ ﺔ‬
‫ﺟﺮﺍﺣﻴﺔ‪ ،‬ﻭﻳﺪﺧﻞ ﺍﻟﻤﺴﺘﺸ ﻔﻰ‪ ،‬ﻓﻬ ﻞ ﻳﺠ ﻮﺯ ﻟ ﻲ ﻭﻟﺰﻣﻼﺋ ﻲ ﺍﻟﻤﺪﺭﺳ ﺎﺕ ﺃﻥ ﻧ ﺬﻫﺐ‬
‫ﻟﻌﻴﺎﺩﺓ ﺯﻣﻴﻠﻨﺎ ﻟﻤﺎ ﻟﻪ ﻣﻦ ﺣﻖ ﺍﻟﺰﻣﺎﻟﺔ‪ ،‬ﺃﻭ ﻳﻌﺘﺒﺮ ﻫﺬﺍ ﻣﻦ ﺣﻘ ﻮﻕ ﺍﻟﺮﺟ ﺎﻝ ﺑﻌﻀ ﻬﻢ‬
‫ﻋﻠﻰ ﺑﻌﺾ؟‬

‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺑﺎﻟﻨﺴ ﺒﺔ ﻟﻌﻴ ﺎﺩﺓ ﺍﻟ ﺰﻣﻼء ﻟﻠﺰﻣﻴﻠ ﺔ ﺍﻟﺘ ﻲ ﺗﻤ ﺮﺽ ﺃﻭ ﻳﺼ ﻴﺒﻬﺎ ﺣ ﺎﺩﺙ‬
‫ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻌﺮﺽ ﻟﻠﺮﺟﺎﻝ ﻭﻟﻠﻨﺴﺎء ﺟﻤﻴﻌًﺎ‪.‬‬

‫ﻧﺮﺟﻮ ﻣﻦ ﻓﻀﻴﻠﺘﻜﻢ ﺗﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻓ ﻲ ﺿ ﻮء ﺍﻟﻨﺼ ﻮﺹ ﺍﻟﺜﺎﺑﺘ ﺔ ﺍﻟﺘ ﻲ‬

‫ﻫ ﻲ ﺍﻟﻤﺮﺟ ﻊ ﺍﻟﻤﻌﺘﻤ ﺪ ﻭﺍﻟﻤﻌﺼ ﻮﻡ ﻟ ﺪﻯ ﻛ ﻞ ﻣﺴ ﻠﻢ ﻭﻣﺴ ﻠﻤﺔ‪ .‬ﻭﻧ ﺪﻋﻮ ﻟﻜ ﻢ ﺑ ﺪﻭﺍﻡ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻓﻲ ﻧﺸﺮ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻮﻋﻲ ﺍﻟﺮﺷﻴﺪ ﻟﺪﻳﻨﻨﺎ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫)ﻥ‪ .‬ﺱ‪ :‬ﻣﻦ ﺍﻟﻘﺎﻫﺮﺓ(‪.‬‬

‫ﺟــ‪ :‬ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﺘﻲ ﺟﺎء ﺑﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺚ ﻋﻠﻴﻬ ﺎ ﺍﻟﺮﺳ ﻮﻝ ﺍﻟﻜ ﺮﻳﻢ ﺻ ﻠﻰ‬
‫ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺒﺮﻫ ﺎ ﺍﻟﻨﺒ ﻲ ﺍﻟﻜ ﺮﻳﻢ ﻣ ﻦ ﺣﻘ ﻮﻕ ﺍﻟﻤﺴ ﻠﻢ‬
‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ‪.‬‬

‫ﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺳﺖ« ﻗﻴﻞ‪ :‬ﻭﻣﺎ ﻫﻦ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪44‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻳﺎ ﺭﺳﻮﻝ ﷲ؟ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻟﻘﻴﺘﻪ ﻓﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍﺩﻋﺎﻙ ﻓﺄﺟﺒﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻨﺼﺤﻚ‬
‫ﻓﺎﻧﺼﺢ ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﻄﺲ ﻓﺸﻤﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺮ ﺽ ﻓﻌﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻓﺎﺗﺒﻌﻪ«)‪.(29‬‬

‫»ﻓﻜﻮﺍ ﺍﻟﻌﺎﻧﻲ ‪ -‬ﺃﻱ ﺍﻷﺳﻴﺮ ‪ -‬ﻭﺃﺟﻴﺒﻮﺍ ﺍﻟ!ﺪﺍﻋﻲ‪ ،‬ﻭﺃﻁﻌﻤ!ﻮﺍ ﺍﻟﺠ!ﺎﺋﻊ‪ ،‬ﻭﻋ!ﻮﺩﻭﺍ‬

‫ﺍﻟﻤﺮﻳﺾ«)‪.(30‬‬

‫»ﻋﻮﺩﻭﺍ ﺍﻟﻤﺮﺿﻰ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺗﺬﻛﺮﻛﻢ ﺍﻵﺧﺮﺓ«)‪.(31‬‬

‫»ﻣﻦ ﻋﺎﺩ ﻣﺮﻳﻀًﺎ ﻧﺎﺩﺍﻩ ﻣﻨ!ﺎﺩ ﻣ!ﻦ ﺍﻟﺴ!ﻤﺎء‪ :‬ﻁﺒ!ﺖ ﻭﻁ!ﺎﺏ ﻣﻤﺸ!ﺎﻙ‪ ،‬ﻭﺗﺒ!ﻮﺃﺕ‬
‫ً‬
‫ﻣﻨﺰﻻ«)‪.(32‬‬ ‫ﻣﻦ ﺍﻟﺠﻨﺔ‬

‫»ﺇﻥ ﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﻋﺎﺩ ﺃﺧﺎﻩ ﺍﻟﻤﺴ!ﻠﻢ ﻟ!ﻢ ﻳ!ﺰﻝ ﻓ!ﻲ ﺧﺮﻓ!ﺔ ﺍﻟﺠﻨ!ﺔ ﺣﺘ!ﻰ ﻳﺮﺟ!ﻊ«‪.‬‬
‫ﻗﻴ ﻞ‪ :‬ﻳ ﺎ ﺭﺳ ﻮﻝ ﷲ؛ ﻭﻣ ﺎ ﺧﺮﻗ ﺔ ﺍﻟﺠﻨ ﺔ؟ ﻗ ﺎﻝ‪» :‬ﺟﻨﺎﻫ!!ﺎ«)‪ (33‬ﺃﻱ ﻣ ﺎ ﻳﺨﺘ ﺮﻑ‬
‫ﻭﻳﺠﺘﻨﻲ ﻣﻦ ﺛﻤﺮﻫﺎ‪.‬‬

‫»ﺇﻥ ﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻳﺎ ﺑﻦﺁﺩﻡ ﻣﺮﺿﺖ ﻓﻠﻢ ﺗﻌﺪﻧﻲ! ﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﺭﺏ؛ ﻛﻴ!!ﻒ ﺃﻋ!!ﻮﺩﻙ ﻭﺃﻧ!!ﺖﺭﺏ ﺍﻟﻌ!!ﺎﻟﻤﻴﻦ؟! ﻗ!!ﺎﻝ‪ :‬ﺃﻣ!!ﺎ ﻋﻠﻤ!!ﺖ ﺃﻥ ﻋﺒ!!ﺪﻱ ﻓﻼﻧً!!ﺎ‬
‫ﻣﺮ ﺽ ﻓﻠﻢ ﺗﻌﺪﻩ‪ .‬ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻧﻚ ﻟﻮ ﻋﺪﺗﻪ ﻟﻮﺟﺪﺗﻨﻲ ﻋﻨﺪﻩ «)‪.(34‬‬

‫)‪ (29‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬

‫)‪ (30‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ‪ ،‬ﻛﻤﺎ ﻓﻲ »ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ«‪.‬‬
‫)‪ (31‬ﺭﻭﺍﻩ ﺃﺣﻤ ﺪ ﻭﺍﺑ ﻦ ﺣﺒ ﺎﻥ ﻓ ﻲ »ﺻ ﺤﻴﺤﻪ«‪ ،‬ﻭﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ »ﺍﻷﺩﺏ ﺍﻟﻤﻔ ﺮﺩ« ﻛﻤ ﺎ ﻓ ﻲ‬
‫»ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ«‪.‬‬
‫)‪ (32‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣ ﺬﻱ ﻭﺣﺴ ﻨﻪ )‪ ،(2009‬ﻭﺍﺑ ﻦ ﻣﺎﺟ ﻪ )‪ ،(1442‬ﻭﺍﺑ ﻦ ﺣﺒ ﺎﻥ ﻓ ﻲ »ﺻ ﺤﻴﺤﻪ«‬
‫)‪ (712‬ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬
‫)‪ (33‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﻣﺴﻠﻢ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬
‫)‪ (34‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪45‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻻ ﻳﺠ ﺪ ﺍﻟﻤ ﺮء ﺃﺭﻭﻉ ﻭﻻ ﺃﺑﻠ ﻎ ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﺘﺼ ﻮﻳﺮ ﻟﻔﻀ ﻞ ﻋﻴ ﺎﺩﺓ ﺍﻟﻤ ﺮﻳﺾ‬
‫ﻭﻣﺜﻮﺑﺘﻪ ﻋﻨﺪ ﷲ‪ ،‬ﺣﺘﻰ ﺇﻥ ﷲ ﷻ ﻟﻴﺠﻌﻞ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ ﻛﺄﻧﻤﺎ ﻫﻲ ﻋﻴﺎﺩﺓ ﻟﻪ!!‬

‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺗ ﺪﻝ ﻋﻠ ﻰ ﺃﻫﻤﻴ ﺔ ﻫ ﺬﺍ ﺍﻷﺩﺏ ﺍﻹﺳ ﻼﻣﻲ‪ ،‬ﺍﻟ ﺬﻱ ﺭﻏﺒ ﺖ‬

‫ﻀ ﺎ‪،‬‬
‫ﻓﻴ ﻪ ﺍﻟﺴ ﻨﺔ ﺍﻟﻨﺒﻮﻳ ﺔ ﺍﻟﻘﻮﻟﻴ ﺔ ﻭﺍﻟﻌﻤﻠﻴ ﺔ‪ ،‬ﺣﺘ ﻰ ﺇﻥ ﺍﻟﻨﺒ ﻲ ﷺ ﻋ ﺎﺩ ﻳﻬﻮﺩﻳً ﺎ ﻣﺮﻳ ً‬
‫ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻢ‪.‬‬

‫ﻭﻳﺘﺄﻛﺪ ﺍﺳﺘﺤﺒﺎﺏ ﻫﺬﺍ ﺍﻷﺩﺏ ‪-‬ﺍﻟﺬﻱ ﻋﺪﺗﻪ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳ ﺚ ﺣﻘً ﺎ ﻟﻠﻤﺴ ﻠﻢ ﻋﻠ ﻰ‬
‫ﺍﻟﻤﺴ ﻠﻢ ‪ -‬ﺇﺫﺍ ﻛ ﺎﻥ ﺑ ﻴﻦ ﺍﻟﻤﺴ ﻠﻢ ﻭﺍﻟﻤﺴ ﻠﻢ ﺻ ﻠﺔ ﻭﺛﻴﻘ ﺔ‪ ،‬ﻣﺜ ﻞ ﺍﻟﻘﺮﺍﺑ ﺔ ﻭﺍﻟﻤﺼ ﺎﻫﺮﺓ‬
‫ﻭﺍﻟﺠﻮﺍﺭ ﻭﺍﻟﺰﻣﺎﻟﺔ ﻭﺍﻷﺳﺘﺎﺫﻳﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟ ﻚ ﻣﻤ ﺎ ﻳﺠﻌ ﻞ ﻟ ﺒﻌﺾ ﺍﻟﻨ ﺎﺱ ﺣﻘً ﺎ ﺃﻭﻛ ﺪ‬
‫ﻣﻦ ﻏﻴﺮﻩ‪.‬‬

‫ﻭﺍﻟﻤﻼﺣ ﻆ ﺃﻥ ﻫ ﺬﻩ ﺍﻷﺣﺎﺩﻳ ﺚ ﺟ ﺎءﺕ ﺑﺄﻟﻔ ﺎﻅ ﻋﺎﻣ ﺔ‪ ،‬ﺗﺸ ﻤﻞ ﺍﻟﺮﺟ ﻞ ﻭﺍﻟﻤ ﺮﺃﺓ‬

‫ﻋﻠﻰ ﺍﻟﺴﻮﺍء‪ ،‬ﻓﺤﺪﻳﺚ‪» :‬ﻋﻮﺩﻭﺍ ﺍﻟﻤ!ﺮﻳﺾ« ﺃﻭ »ﻣ!ﻦ ﻋ!ﺎﺩ ﻣﺮﻳﻀً!ﺎ ‪ «...‬ﺃﻭ »ﺇﺫﺍ‬
‫ﻣﺮ ﺽ ﻓﻌﺪﻩ« ﻟﻴﺴﺖ ﺧﺎﺻﺔ ﺑﺎﻟﺮﺟﺎﻝ‪ ،‬ﺑﻼ ﺟﺪﺍﻝ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﻌﺎﻣ ﺔ ﻛﺎﻓﻴ ﺔ ﻓ ﻲ‬
‫ﻣﺸﺮﻭﻋﻴﺔ ﻋﻴﺎﺩﺓ ﺍﻟﻨﺴﺎء ﻟﻠﺮﺟﺎﻝ ﻓﻲ ﻅﻞ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻤﻘﺮﺭﺓ‪.‬‬

‫ﻭﻣﻊ ﻫﺬﺍ ﻫﻨﺎﻙ ﺃﺩﻟﺔ ﺧﺎﺻﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺮﺟﻞ‪:‬‬

‫ﻓﻘﺪ ﺃﻭﺭﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﻤﺮﺿ ﻰ ﻣ ﻦ »ﺻ ﺤﻴﺤﻪ« ﺑ ﺎﺏ ﻋﻴ ﺎﺩﺓ‬

‫ﺍﻟﻨﺴ ﺎء ﻟﻠﺮﺟ ﺎﻝ‪ .‬ﻗ ﺎﻝ‪ :‬ﻭﻋ ﺎﺩﺕ ﺃﻡ ﺍﻟ ﺪﺭﺩﺍء ﺭﺟ ًﻼ ﻣ ﻦ ﺃﻫ ﻞ ﺍﻟﻤﺴ ﺠﺪ ﻣ ﻦ‬
‫ﺍﻷﻧﺼﺎﺭ)‪.(35‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ‪» :‬ﻟﻤﺎ ﻗﺪﻡ ﺭﺳﻮﻝ ﷲ ﷺ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻋﻚ ﺃﺑﻮ ﺑﻜ ﺮ‬

‫)‪ (35‬ﺭﻭﺍﻩ ﻓﻲ » ﺍﻟﺼﺤﻴﺢ« ﻣﻌﻠﻘًﺎ‪ ،‬ﻭﻭﺻﻠﻪ ﻓﻲ » ﺍﻷﺩﺏ ﺍﻟﻤﻔﺮﺩ«‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪46‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺖ ﻛﻴ ﻒ ﺗﺠ ﺪﻙ؟ ﻭﻳ ﺎ‬
‫ﻭﺑﻼﻝ ﺭﺿﻲ ﷲ ﻋﻨﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑ ِ‬
‫ﺑﻼﻝ ﻛﻴﻒ ﺗﺠﺪﻙ؟« ‪ ...‬ﺍﻟﺤﺪﻳﺚ)‪.(36‬‬

‫ﻭﻣﻌﻨﻰ »ﻛﻴﻒ ﺗﺠﺪﻙ«‪ :‬ﺃﻱ ﻛﻴﻒ ﺗﺠﺪ ﻧﻔﺴﻚ‪ ،‬ﻛﻤﺎ ﻧﻘﻮﻝ ﻧﺤﻦ‪ :‬ﻛﻴﻒ ﺻﺤﺘﻚ؟‬
‫ﻭﻗﺪ ﺩﺧﻠﺖ ﺃﻡ ﻣﺒﺸﺮ ﺑﻨﺖ ﺍﻟﺒﺮﺍء ﺑﻦ ﻣﻌﺮﻭﺭ ﺍﻷﻧﺼﺎﺭﻳﺔ ﻋﻠﻰ ﻛﻌﺐ ﺑ ﻦ ﻣﺎﻟ ﻚ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻟﻤﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﻗﺎﻟﺖ‪» :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﻦ؛ ﺍﻗ ﺮﺃ ﻋﻠ ﻰ ﺍﺑﻨ ﻲ‬
‫ﻣﺒﺸﺮﺍ« ‪ ...‬ﺍﻟﺤﺪﻳﺚ)‪.(37‬‬
‫ً‬ ‫ﺍﻟﺴﻼﻡ ‪ -‬ﺗﻌﻨﻰ‬

‫ﻓﻼ ﻣﺎﻧﻊ ﺇﺫﻥ ﻣﻦ ﺃﻥ ﺗﻌﻮﺩ ﺍﻟﻤﺴﻠﻤﺔ ﺃﺧﺎﻫﺎ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻣﻠﺘﺰﻣﺔ‬
‫ﺑﺎﻟﻘﻮﺍﻋ ﺪ ﺍﻟﺸ ﺮﻋﻴﺔ‪ ،‬ﻭﺍﻵﺩﺍﺏ ﺍﻟﻤﺮﻋﻴ ﺔ‪ ،‬ﻓ ﻼ ﺧﻠ ﻮﺓ ﻭﻻ ﺗﺒ ﺮﺡ ﻭﻻ ﺗﻌﻄ ﺮ‪ ،‬ﻭﻻ‬
‫ﺧﻀﻮﻉ ﺑﺎﻟﻘﻮﻝ‪.‬‬

‫ﻭﺍﻷﻭﻟ ﻰ ﺃﻥ ﺗﻜ ﻮﻥ ﺍﻟﻌﻴ ﺎﺩﺓ ﻓ ﻲ ﻣﺜ ﻞ ﻫ ﺬﻩ ﺍﻟﺤﺎﻟ ﺔ ﺍﻟﻤﺴ ﺌﻮﻝ ﻋﻨﻬ ﺎ ﻓ ﻲ ﺻ ﻮﺭﺓ‬

‫ﺟﻤﺎﻋﻴﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺗﺘﻔﻖ ﺍﻟﻨﺎﻅﺮﺓ ﻭﻣﻌﻬﺎ ﺑﻌ ﺾ ﺍﻟﻤﺪﺭﺳ ﺎﺕ‪ ،‬ﻋﻠ ﻰ ﺍﻟ ﺬﻫﺎﺏ ﻣﻌً ﺎ‬
‫ﻟﻘﻀﺎء ﺣﻖ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺭﻓﻌًﺎ ﻷﻱ ﺷﺒﻬﺔ‪.‬‬

‫ﻭﻻ ﻣﻌﻨﻰ ﻟﻠﺘﻮﻗﻒ ﻓﻲ ﻋﺒﺎﺩﺓ ﺯﻣﻴﻞ ﻣﺮﻳﺾ ﻣﻦ ﺯﻣﻴﻠﺔ ﻟ ﻪ ﺃﻭ ﺭﺋﻴﺴ ﺔ ﻟ ﻪ‪ ،‬ﻣ ﻊ‬

‫ﺃﻧﻬ ﺎ ﺗﺘﻌﺎﻣ ﻞ ﻣﻌ ﻪ ﻓ ﻲ ﺍﻟﻤﺪﺭﺳ ﺔ ﻳﻮﻣﻴً ﺎ‪ ،‬ﻭﺑ ﻼ ﺣ ﺮﺝ‪ ،‬ﻓﻬ ﻞ ﻳﺸ ﺮﻉ ﺍﻟﺘﻌﺎﻣ ﻞ ﻣ ﻊ‬
‫ﺍﻟﺰﻣﻼء ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻳﻘﺎﻁﻌﻮﻥ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﻤﺮﺽ؟ ﻣﻊ ﺃﻥ ﺍﻟﻤﺮﻳﺾ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﻋﻴ ﺎﺩﺓ ﺍﻟﺮﺟ ﻞ ﻟﻠﻤ ﺮﺃﺓ ﻓﻬ ﻲ ﺗ ﺪﺧﻞ ﻓ ﻲ ﺍﻷﺩﻟ ﺔ ﺍﻟﻌﺎﻣ ﺔ ﺍﻟﺘ ﻲ ﺫﻛﺮﻧﺎﻫ ﺎ ﻓ ﻲ‬

‫)‪ (36‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺮﺿﻰ‪ ،‬ﺍﻧﻈﺮ‪» :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪.(221/12‬‬

‫)‪ (37‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺑ ﻦ ﻛﻌ ﺐ ﺑ ﻦ ﻣﺎﻟ ﻚ ﻋ ﻦ ﺃﺑﻴ ﻪ‪ ،‬ﺍﻟﺤ ﺪﻳﺚ ﺭﻗ ﻢ )‪،(1449‬‬
‫ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ« )‪ (455/3‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ »ﺍﻟﺼﺤﻴﺤﺔ«‬
‫ﺑﺮﻗﻢ )‪.(995‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪47‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﺤﺚ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻟﻤﺮﺿﻰ‪.‬‬

‫ﻀﺎ ﺗﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺟﺎﻝ ﻟﻠﻨﺴﺎء‪.‬‬

‫ﻭﻫﻨﺎﻙ ﺃﺩﻟﺔ ﺧﺎﺻﺔ ﺃﻳ ً‬

‫ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﺩﺧﻞ ﺭﺳﻮﻝ ﷲ ﷺ ﻋﻠﻰ ﺿﺒﺎﻋﺔ ﺑﻨ ﺖ‬

‫ﺍﻟﺰﺑﻴﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﺎ‪» :‬ﻟﻌﻠﻚ ﺃﺭﺩﺕ ﺍﻟﺤﺞ«؟ ﻗﺎﻟ ﺖ‪ :‬ﻭﷲ ﻻ ﺃﺟ ﺪﻧﻲ ﺇﻻ ﻭﺟﻌ ﺔ‪ .‬ﻓﻘ ﺎﻝ‬
‫ﻟﻬﺎ‪» :‬ﺣﺠﻲ ﻭﺍﺷﺘﺮﻁﻲ ‪ «...‬ﺍﻟﺤﺪﻳﺚ)‪.(38‬‬

‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﷲ ﺃﻥ ﺭﺳﻮﻝ ﷲ ﷺ ﺩﺧﻞ ﻋﻠﻰ ﺃﻡ ﺍﻟﺴﺎﺋﺐ ‪-‬‬

‫ﺃﻭ ﺃﻡ ﺍﻟﻤﺴﻴﺐ ‪ -‬ﻓﻘﺎﻝ‪» :‬ﻣﺎﻟ!ﻚ ﻳ!ﺎ ﺃﻡ ﺍﻟﺴ!ﺎﺋﺐ ﺗﺰﻗ!ﺰﻗﻴﻦ ‪ -‬ﺃﻱ ﺗﺮﺗﻌ!ﺪﻳﻦ«؟ ﻗﺎﻟ ﺖ‪:‬‬
‫ﺍﻟﺤﻤﻰ ﻻ ﺑﺎﺭﻙ ﷲ ﻓﻴﻬﺎ! ﻓﻘﺎﻝ‪» :‬ﻻ ﺗﺴﺒﻲ ﺍﻟﺤﻤﻰ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺬﻫﺐ ﺧﻄﺎﻳﺎ ﺑﻨﻲﺁﺩﻡ‪،‬‬
‫ﻛﻤﺎ ﻳﺬﻫﺐ ﺍﻟﻜﻴﺮ ﺧﺒﺚ ﺍﻟﺤﺪﻳﺪ«)‪.(39‬‬

‫ﻭﺭﻭﻯ ﺃﺑ ﻮ ﺩﺍﻭﺩ ﻋ ﻦ ﺃﻡ ﺍﻟﻌ ﻼء ﻓﻘﺎﻟ ﺖ‪ :‬ﻋ ﺎﺩﻧﻲ ﺭﺳ ﻮﻝ ﷲ ﺻ ﻠﻰ ﷲ ﻋﻠﻴ ﻪ‬

‫ﻭﺳﻠﻢ‪ ،‬ﻭﺃﻧﺎ ﻣﺮﻳﻀﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﺑﺸﺮﻱ ﻳﺎ ﺃﻡ ﺍﻟﻌﻼء ‪ « ...‬ﺍﻟﺤﺪﻳﺚ)‪.(40‬‬

‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﻗﺎﻝ‪ :‬ﻣﺮﺿ ﺖ ﺍﻣ ﺮﺃﺓ ﻣ ﻦ ﺃﻫ ﻞ ﺍﻟﻌ ﻮﺍﻟﻲ ‪ -‬ﺃﻱ‬
‫ﻋﻮﺍﻟﻲ ﺍﻟﻤﺪﻳﻨﺔ ‪ -‬ﻓﻜﺎﻥ ﺍﻟﻨﺒﻲ ﷺ ﺃﺣﺴﻦ ﺷﻲء ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺇﺫﺍ ﻣﺎﺗ!ﺖ‬
‫ﻓﺂﺫﻧﻮﻧﻲ«)‪.(41‬‬

‫ﻭﺭﻭﻯ ﺍﻟﺒﺨ ﺎﺭﻱ ﺃﻥ ﺍﺑ ﻦ ﻋﺒ ﺎﺱ ﺍﺳ ﺘﺄﺫﻥ ﻋﻠ ﻰ ﻋﺎﺋﺸ ﺔ ﻓ ﻲ ﻣ ﺮﺽ ﻣﻮﺗﻬ ﺎ‪،‬‬

‫ﻓﺄﺫﻧ ﺖ ﻟ ﻪ‪ ،‬ﻓﻘ ﺎﻝ‪» :‬ﻛﻴ ﻒ ﺗﺠ ﺪﻳﻨﻚ«؟ ﻗﺎﻟ ﺖ‪» :‬ﺑﺨﻴ ﺮ ﺇﻥ ﺍﺗﻘﻴ ﺖ«! ﻗ ﺎﻝ‪» :‬ﻓﺄﻧ ﺖ‬

‫)‪ (38‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪.‬‬

‫)‪ (39‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ‪.‬‬
‫)‪ (40‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ »ﻋﻴﺎﺩﺓ ﺍﻟﻨﺴﺎء«‪.‬‬
‫)‪ (41‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪48‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺑﺨﻴﺮ ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪ .‬ﺯﻭﺟﺔ ﺭﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﻭﻟ ﻢ ﻳ ﻨﻜﺢ ﺑﻜ ًﺮﺍ ﻏﻴ ﺮﻙ‪ ،‬ﻭﻧ ﺰﻝ‬
‫ﻋﺬﺭﻙ ﻣﻦ ﺍﻟﺴﻤﺎء«)‪.(42‬‬

‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻨﻘﻮﻝ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺍﻟﺼ ﺮﻳﺤﺔ ﺍﻟﺪﻻﻟ ﺔ‪ ،‬ﻻ ﻳﺠ ﻮﺯ ﻟﻤﺴ ﻠﻢ ﺇﻻ‬
‫ﺍﻟﻨﺰﻭﻝ ﻋﻠﻰ ﻫﺪﻱ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﺪﻱ ﺭﺳﻮﻝ ﷲ ﷺ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺤﺠﺮ ﻣﺎ‬
‫ﻭﺳﻊ ﷲ ﺗﻌﺎﻟﻰ ﺃﻭ ﻧﻌﺴﺮ ﻣﺎ ﻳﺴﺮﻩ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﷲ ﷺ ﺃﺣﻖ ﺃﻥ ﺗﺘﺒ ﻊ‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﺑﺎ‪ -‬ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫***‬

‫)‪ (42‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﺘﻔﺴ ﻴﺮ‪ .‬ﻭﺍﻧﻈ ﺮ ﻛﺘ ﺎﺏ‪» :‬ﺗﺤﺮﻳ ﺮ ﺍﻟﻤ ﺮﺃﺓ ﻓ ﻲ ﻣﺼ ﺮ ﺍﻟﺮﺳ ﺎﻟﺔ«‬
‫ﻟﻸﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺤﻠﻴﻢ ﺃﺑﻮ ﺷﻘﺔ )‪.(271-269/2‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪49‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻣﺼﺎﻓﺤﺔ ﺍﻟﺮﺟﻞ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻟﻠﺮﺟﻞ‬

‫ﺱ‪ :‬ﻣﺸ ﻜﻠﺔ ﺗ ﻮﺍﺟﻬﻨﻲ‪ ،‬ﻭﻻ ﺷ ﻚ ﺃﻧﻬ ﺎ ﺗﻮﺍﺟ ﻪ ﻏﻴ ﺮﻱ ﻣ ﻦ ﺍﻟﻨ ﺎﺱ‪ ،‬ﻭﻫ ﻲ‬
‫ﺻ ﺎ ﻟﻠﻘﺮﻳﺒ ﺎﺕ‬
‫ﺍﻟﺘﻌ ﺮﺽ ﻟﻠﺴ ﻼﻡ ﻋﻠ ﻰ ﺍﻟﻨﺴ ﺎء ﺑﺎﻟﻴ ﺪ‪ ،‬ﺃﻋﻨ ﻲ ﺍﻟﻤﺼ ﺎﻓﺤﺔ‪ ،‬ﻭﺧﺼﻮ ً‬
‫ﻣﻨﻬﻦ‪ ،‬ﻣ ﻦ ﻟﺴ ﻦ ﻣﺤﺮﻣ ﺎﺕ ﻋﻠ ﻲ‪ ،‬ﺃﻱ ﻣﺜ ﻞ ﺍﺑﻨ ﺔ ﺧ ﺎﻟﻲ‪ ،‬ﺃﻭ ﺍﺑﻨ ﺔ ﺧ ﺎﻟﺘﻲ‪ ،‬ﺃﻭ ﺍﺑﻨ ﺔ‬
‫ﻋﻤ ﻲ‪ ،‬ﺃﻭ ﺍﺑﻨ ﺔ ﻋﻤﺘ ﻲ‪ ،‬ﺃﻭ ﺍﻣ ﺮﺃﺓ ﺍﻟﻌ ﻢ‪ ،‬ﺃﻭ ﺍﻣ ﺮﺃﺓ ﺍﻟﺨ ﺎﻝ‪ ،‬ﺃﻭ ﺃﺧ ﺖ ﺯﻭﺟﺘ ﻲ‪ ،‬ﺃﻭ‬
‫ﻏﻴﺮﻫﻦ ﻣﻤﻦ ﺗﺼﻠﻨﻲ ﺑﻬ ﻢ ﺭﻭﺍﺑ ﻂ ﻗﺮﺍﺑ ﺔ ﺃﻭ ﻣﺼ ﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﺳ ﻴﻤﺎ ﻓ ﻲ ﻣﻨﺎﺳ ﺒﺎﺕ‬
‫ﻣﻌﻴﻨﺔ ﻛﺎﻟﻘﺪﻭﻡ ﻣﻦ ﺳﻔﺮ‪ ،‬ﺃﻭ ﺍﻟﺸﻔﺎء ﻣﻦ ﻣﺮﺽ‪ ،‬ﺃﻭ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﺃﻭ‬
‫ﻧﺤ ﻮ ﺫﻟ ﻚ ﻣ ﻦ ﺍﻟﻤﻨﺎﺳ ﺒﺎﺕ ﺍﻟﺘ ﻲ ﺍﻋﺘ ﺎﺩ ﺍﻷﻗ ﺎﺭﺏ ﻭﺍﻷﺻ ﻬﺎﺭ ﻭﻣ ﺜﻠﻬﻢ ﺍﻟﺠﻴ ﺮﺍﻥ‬
‫ﻀ ﺎ‪ ،‬ﻭﻳﺼ ﺎﻓﺢ ﺑﻌﻀ ﻬﻢ‬
‫ﻀﺎ‪ ،‬ﻭﺑﻬﻨﺊ ﺑﻌﻀ ﻬﻢ ﺑﻌ ً‬
‫ﻭﺍﻟﺰﻣﻼء‪ ،‬ﺃﻥ ﻳﺼﻞ ﺑﻌﻀﻬﻢ ﺑﻌ ً‬
‫ﻀﺎ‪.‬‬
‫ﺑﻌ ً‬

‫ﻭﺍﻟﺬﻱ ﺍﺳﺄﻝ ﻋﻨﻪ ﻫﻮ‪ :‬ﻫﻞ ﺛﺒﺖ ﻓﻲ ﺍﻟﻜﺘ ﺎﺏ ﺃﻭ ﺍﻟﺴ ﻨﺔ ﺗﺤ ﺮﻳﻢ ﻫ ﺬﻩ ﺍﻟﻤﺼ ﺎﻓﺤﺔ‬
‫ﻣ ﻊ ﺗ ﻮﻓﺮ ﻣ ﺎ ﺫﻛ ﺮﺕ ﻟﻜ ﻢ ﻣ ﻦ ﺍﻟ ﺪﻭﺍﻋﻲ ﺍﻻﺟﺘﻤﺎﻋﻴ ﺔ‪ ،‬ﻭﺍﻟ ﺮﻭﺍﺑﻂ ﺍﻟﻌﺎﺋﻠﻴ ﺔ‪ ،‬ﻭﻣ ﻊ‬
‫ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺗﻮﻓﺮ ﺟﻮ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﺃﻣ ﻦ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﺍﻟﺒﻌ ﺪ ﻋ ﻦ ﻣﺜﻴ ﺮﺍﺕ ﺍﻟﺸ ﻬﻮﺓ‪ ،‬ﻭﻣ ﻊ ﻣ ﺎ‬
‫ﻳﺜﻴ ﺮﻩ ﺗ ﺮﻙ ﺍﻟﻤﺼ ﺎﻓﺤﺔ ﻣ ﻦ ﺍﻟﻨﻈ ﺮ ﺇﻟﻴﻨ ﺎ ﻣﻌﺸ ﺮ ﺍﻟﻤﺘ ﺪﻳﻨﻴﻦ ﻋﻠ ﻰ ﺃﻧﻨ ﺎ ﻣﻠﺘﺰﻣ ﻮﻥ‬
‫ﻣﺘﺸﺪﺩﻭﻥ‪ ،‬ﻧﺤﺘﻘﺮ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻧﺴﺊ ﺍﻟﻈﻦ ﺑﻬﺎ ‪ ...‬ﺇﻟﺦ ﺇﻟﺦ‪.‬‬

‫ﺇﺫﺍ ﻛ ﺎﻥ ﻫﻨ ﺎﻙ ﺩﻟﻴ ﻞ ﺷ ﺮﻋﻲ‪ ،‬ﻓ ﻨﺤﻦ ﻧﺤﺘﺮﻣ ﻪ ﻣ ﻦ ﻏﻴ ﺮ ﺷ ﻚ‪ ،‬ﻭﻻ ﻧﻤﺘﻠ ﻚ ﺇﻻ‬

‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﺑﺤﻜﻢ ﺇﻳﻤﺎﻧﻨﺎ ﺑﺎ‪ -‬ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﺠﺮﺩ ﺍﺟﺘﻬ ﺎﺩ ﻣ ﻦ‬
‫ﻓﻘﻬﺎﺋﻨ ﺎ ﺍﻟﻘ ﺪﺍﻣﻰ‪ ،‬ﻓﻘ ﺪ ﻳﺠ ﻮﺯ ﻟﻔﻘﻬ ﺎء ﻋﺼ ﺮﻧﺎ ﺃﻥ ﻳﺨ ﺎﻟﻔﻮﻫﻢ‪ ،‬ﺇﺫﺍ ﺃﺩﺍﻫ ﻢ ﺇﻟ ﻰ ﺫﻟ ﻚ‬
‫ﺍﺟﺘﻬ ﺎﺩ ﺻ ﺤﻴﺢ‪ ،‬ﺑﻨ ﺎء ﻋﻠ ﻰ ﻣ ﺎ ﺗﻘﺘﻀ ﻴﻪ ﺃﻭﺿ ﺎﻋﻨﺎ ﺍﻟﻤﺘﻐﻴ ﺮﺓ‪ ،‬ﻭﻅ ﺮﻭﻑ ﺣﻴﺎﺗﻨ ﺎ‬
‫ﺍﻟﻤﺘﻄﻮﺭﺓ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪50‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻟﻬ ﺬﺍ ﻛﺘﺒ ﺖ ﺇﻟ ﻴﻜﻢ ﺭﺍﺟﻴً ﺎ ﺑﺤ ﺚ ﺍﻟﻘﻀ ﻴﺔ ﻣ ﻦ ﺟ ﺬﻭﺭﻫﺎ‪ ،‬ﻋﻠ ﻰ ﺿ ﻮء ﺍﻟﻘ ﺮﺁﻥ‬

‫ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻓﺈﻥ ﻗ ﺎﻡ ﺍﻟ ﺪﻟﻴﻞ ﻋﻠ ﻰ ﺍﻟﻤﻨ ﻊ ﺍﻣﺘﻨﻌﻨ ﺎ ﻭﻻ ﺭﻳ ﺐ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻓﻲ ﺍﻷﻣﺮ ﺳﻌﺔ‪ ،‬ﻓﻼ ﻧﻀﻴﻖ ﻣﺎ ﻭﺳ ﻊ ﷲ ﻋﻠﻴﻨ ﺎ‪ ،‬ﻭﻻ ﺳ ﻴﻤﺎ ﻣ ﻊ ﺷ ﺪﺓ ﺍﻟﺤﺎﺟ ﺔ‬
‫ﻭﻋﻤﻮﻡ ﺍﻟﺒﻠﻮﻯ‪.‬‬

‫ﺃﺭﺟﻮ ﺃﻻ ﺗﺸﻐﻠﻜﻢ ﺃﻋﺒﺎﺅﻛﻢ ﺍﻟﻜﺜﻴﺮﺓ ﻋﻦ ﺍﻟﺮﺩ ﻋﻠﻰ ﺭﺳﺎﻟﺘﻲ‪ ،‬ﻓﺈﻧﻬ ﺎ ‪ -‬ﻛﻤ ﺎ ﻗﻠ ﺖ‬

‫ﻟﻔﻀﻴﻠﺘﻜﻢ ‪ -‬ﻟﻴﺴﺖ ﻣﺸﻜﻠﺘﻲ ﻭﺣﺪﻱ‪ ،‬ﺑﻞ ﻣﺸﻜﻠﺔ ﺍﻟﻤﻼﻳﻴﻦ ﻣﻦ ﺃﻣﺜﺎﻟﻲ‪.‬‬

‫ﺷﺮﺡ ﷲ ﺻﺪﺭﻛﻢ ﻟﻺﺟﺎﺑﺔ‪ ،‬ﻭﻳﺴﺮ ﻟﻜﻢ ﺍﻟﻮﻗﺖ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻧﻔﻊ ﺑﻜﻢ‪.‬‬

‫ﺟـ!!ـ‪ :‬ﻻ ﺃﻛ ﺘﻢ ﺍﻷﺥ ﺍﻟﺴ ﺎﺋﻞ ﺃﻥ ﻗﻀ ﻴﺔ ﻣﺼ ﺎﻓﺤﺔ ﺍﻟﺮﺟ ﻞ ﻟﻠﻤ ﺮﺃﺓ ‪ -‬ﺍﻟﺘ ﻲ ﻳﺴ ﺄﻝ‬
‫ﻋﻨﻬﺎ ‪ -‬ﻗﻀﻴﺔ ﺷﺎﺋﻜﺔ‪ ،‬ﻭﺗﺤﻘﻴﻖ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﺑﻌﻴﺪًﺍ ﻋﻦ ﺍﻟﺘﺰﻣﺖ ﻭﺍﻟﺘ ﺮﺧﺺ ﻳﺤﺘ ﺎﺝ‬
‫ﺇﻟ ﻰ ﺟﻬ ﺪ ﻧﻔﺴ ﻲ ﻭﻓﻜ ﺮﻱ ﻭﻋﻠﻤ ﻲ‪ ،‬ﺣﺘ ﻰ ﻳﺘﺤ ﺮﺭ ﺍﻟﻤﻔﺘ ﻲ ﻣ ﻦ ﺿ ﻐﻂ ﺍﻷﻓﻜ ﺎﺭ‬
‫ﺍﻟﻤﺴ ﺘﻮﺭﺩﺓ‪ ،‬ﻭﺍﻷﻓﻜ ﺎﺭ ﺍﻟﻤﺘﻮﺍﺭﺛ ﺔ ﺟﻤﻴﻌً ﺎ‪ ،‬ﺇﺫﺍ ﻟ ﻢ ﻳﻜ ﻦ ﻳﺴ ﻨﺪﻫﺎ ﻛﺘ ﺎﺏ ﻭﻻ ﺳ ﻨﺔ‪،‬‬
‫ﻭﺣﺘﻰ ﻳﺴﺘﻄﻴﻊ ﻣﻨﺎﻗﺸﺔ ﺍﻷﺩﻟﺔ ﻭﻣﻮﺍﺯﻧ ﺔ ﺍﻟﺤﺠ ﺞ‪ ،‬ﺑﻌﻀ ﻬﺎ ﺑ ﺒﻌﺾ‪ ،‬ﻻﺳ ﺘﺨﻼﺹ‬
‫ﺍﻟ ﺮﺃﻱ ﺍﻷﺭﺟ ﺢ ﻭﺍﻷﺩﻧ ﻰ ﺇﻟ ﻰ ﺍﻟﺤ ﻖ ﻓ ﻲ ﻧﻈ ﺮ ﺍﻟﻔﻘﻴ ﻪ‪ ،‬ﺍﻟ ﺬﻱ ﻳﺘ ﻮﺧﻰ ﻓ ﻲ ﺑﺤﺜ ﻪ‬
‫ﺇﺭﺿﺎء ﷲ‪ ،‬ﻻ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻮﺍء ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﻗﺒ ﻞ ﺍﻟ ﺪﺧﻮﻝ ﻓ ﻲ ﺍﻟﺒﺤ ﺚ ﻭﺍﻟﻤﻨﺎﻗﺸ ﺔ ﺃﻭﺩ ﺃﻥ ﺃﺧ ﺮﺝ ﺻ ﻮﺭﺗﻴﻦ ﻣ ﻦ ﻣﺠ ﺎﻝ‬

‫ﺍﻟﻨﺰﺍﻉ ﺃﻋﺘﻘﺪ ﺃﻥ ﺣﻜﻤﻬﻤﺎ ﻻ ﺧﻼﻑ ﻋﻠﻴﻪ ﺑﻴﻦ ﻣﺘﻘﺪﻣﻲ ﺍﻟﻔﻘﻬﺎء ﻓﻴﻤﺎ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻷﻭﻟﻰ‪ :‬ﺗﺤﺮﻳﻢ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻟﻠﻤﺮﺃﺓ ﺇﺫﺍ ﺍﻗﺘﺮﻧﺖ ﺑﻬﺎ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﺘﻠﺬﺫ ﺍﻟﺠﻨﺴﻲ ﻣﻦ‬
‫ﺃﺣﺪ ﺍﻟﻄﺮﻓﻴﻦ‪ :‬ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺃﻭ ﺧﻴﻔﺖ ﻓﺘﻨﺔ ﻣﻦ ﻭﺭﺍء ﺫﻟﻚ ﻓﻲ ﻏﺎﻟﺐ ﺍﻟﻈ ﻦ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ ﻭﺍﺟﺐ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻻﺣﻆ ﻋﻼﻣﺎﺗ ﻪ‪ ،‬ﻭﺗﻬﻴ ﺄﺕ‬
‫ﺃﺳﺒﺎﺑﻪ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪51‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻣﻤﺎ ﻳﺆﻛﺪ ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻠﻤﺎء ﺃﻥ ﻟﻤﺲ ﺍﻟﺮﺟﻞ ﻹﺣﺪﻯ ﻣﺤﺎﺭﻣﻪ‪ ،‬ﺃﻭ ﺧﻠﻮﺗ ﻪ‬
‫ﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻗﺴﻢ ﺍﻟﻤﺒﺎﺡ ﻓ ﻲ ﺍﻷﺻ ﻞ ‪ -‬ﺗﻨﺘﻘ ﻞ ﺇﻟ ﻰ ﺩﺍﺋ ﺮﺓ ﺍﻟﺤﺮﻣ ﺔ ﺇﺫﺍ ﺗﺤﺮﻛ ﺖ‬
‫ﺍﻟﺸﻬﻮﺓ‪ ،‬ﺃﻭ ﺧﻴﻔﺖ ﺍﻟﻔﺘﻨﺔ)‪ ،(43‬ﻭﺧﺎﺻﺔ ﻣﻊ ﻣﺜﻞ ﺑﻨﺖ ﺍﻟﺰﻭﺟﺔ ﺃﻭ ﺍﻟﺤﻤﺎﺓ ﺃﻭ ﺍﻣ ﺮﺃﺓ‬
‫ﺍﻷﺏ‪ ،‬ﺃﻭ ﺃﺧﺖ ﺍﻟﺮﺿ ﺎﻉ ‪ -‬ﺍﻟﻼﺗ ﻲ ﻟ ﻴﺲ ﻟﻬ ﻦ ﻓ ﻲ ﺍﻟﻨﻔ ﻮﺱ ﻣ ﺎ ﻟ ﻸﻡ ﺃﻭ ﺍﻟﺒﻨ ﺖ ﺃﻭ‬
‫ﺍﻷﺧﺖ ﺃﻭ ﺍﻟﻌﻤﺔ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺃﻭ ﻧﺤﻮﻫﺎ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴ!!ﺔ‪ :‬ﺍﻟﺘ ﺮﺧﻴﺺ ﻓ ﻲ ﻣﺼ ﺎﻓﺤﺔ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﻌﺠ ﻮﺯ ﺍﻟﺘ ﻲ ﻻ ﺗﺸ ﺘﻬﻰ‪ ،‬ﻭﻣﺜﻠﻬ ﺎ‬
‫ﺍﻟﺒﻨ ﺖ ﺍﻟﺼ ﻐﻴﺮﺓ ﺍﻟﺘ ﻲ ﻻ ﺗﺸ ﺘﻬﻰ‪ ،‬ﻟﻸﻣ ﻦ ﻣ ﻦ ﺃﺳ ﺒﺎﺏ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﻟ ﺬﻟﻚ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﺍﻟﻤﺼﺎﻓﺢ ﺷﻴ ًﺨﺎ ً‬
‫ﻛﺒﻴﺮﺍ ﻻ ﻳﺸﺘﻬﻰ‪.‬‬

‫ﻭﺫﻟ ﻚ ﻟﻤ ﺎ ﺭﻭﻱ ﻋ ﻦ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺭﺿ ﻲ ﷲ ﻋﻨ ﻪ ﺃﻧ ﻪ ﻛ ﺎﻥ ﻳﺼ ﺎﻓﺢ ﺍﻟﻌﺠ ﺎﺋﺰ‪،‬‬

‫ﻋﺠﻮﺯﺍ ﺗﻤﺮﺿﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻐﻤﺰﻩ ﻭﺗﻔﻠﻲ ﺭﺃﺳﻪ)‪.(44‬‬
‫ً‬ ‫ﻭﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﺍﺳﺘﺄﺟﺮ‬

‫ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺷﺄﻥ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﻨﺴﺎء‪ ،‬ﺣﻴﺚ ﺭﺧﺺ‬

‫ﻟﻬﻦ ﻓﻲ ﺍﻟﺘﺨﻔﻒ ﻣﻦ ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻤﻼﺑﺲ ﻣﺎ ﻟﻢ ﻳﺮﺧﺺ ﻟﻐﻴﺮﻫﻦ‪W} :‬‬
‫‪dcba`_^]\[ZYX‬‬
‫‪] { onmlk jihgf e‬ﺍﻟﻨﻮﺭ‪.[60 :‬‬

‫ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﺳﺘﺜﻨﺎء ﻏﻴﺮ ﺃﻭﻟﻰ ﺍﻹﺭﺑﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻱ ﺍﻟﺬﻳﻦ ﻻ ﺃﺭﺏ ﻟﻬ ﻢ ﻓ ﻲ‬
‫ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺍﻷﻁﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻈﻬﺮ ﻓﻴﻬﻢ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺠﻨﺴﻲ ﻟﺼﻐﺮ ﺳﻨﻬﻢ ‪ -‬ﻣﻦ ﻧﻬﻰ‬
‫ـﺎل أَ ِو اﻟ ِﻄّْﻔ ِـﻞ‬
‫اﻟﺮﺟ ِ‬ ‫ِِ‬ ‫ِ‬
‫ُوﱄ ا ِﻹ ْرﺑَـﺔ ﻣ َـﻦ ِّ َ‬ ‫ﺍﻟﻤﺆﻣﻨﺎﺕ ﻋﻦ ﺇﺑ ﺪﺍء ﺍﻟﺰﻳﻨ ﺔ‪} :‬أَ ِو اﻟﺘﱠـﺎﺑِﻌ َ‬
‫ﲔ َﻏ ِْـﲑ أ ِ‬
‫ﺴﺎء{ ]ﺍﻟﻨﻮﺭ‪.[31 :‬‬ ‫ّ‬ ‫اﻟﱠ ِﺬﻳﻦ َﱂ ﻳﻈْﻬﺮوا ﻋﻠَﻰ ﻋﻮر ِ‬
‫ات اﻟﻨِ‬
‫َ‬ ‫َ ْ َ َ ُ َ َ َْ‬

‫)‪ (43‬ﺍﻧﻈﺮ‪» :‬ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻖ ﺍﻟﻤﺨﺘﺎﺭ ﻓﻲ ﻓﻘﻪ ﺍﻟﺤﻨﻔﻴﺔ« )‪.(155/4‬‬

‫)‪ (44‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(157 ،156‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪52‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻣﺎ ﻋﺪﺍ ﻫﺎﺗﻴﻦ ﺍﻟﺼﻮﺭﺗﻴﻦ‪ ،‬ﻓﻬﻮ ﻣﺤﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ‬
‫ﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﺤﻘﻴﻖ‪.‬‬

‫ﻓﺎﻟﺬﻳﻦ ﻳﻮﺟﺒﻮﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﻐﻄﻰ ﺟﻤﻴﻊ ﺟﺴﻤﻬﺎ‪ ،‬ﺣﺘﻰ ﺍﻟﻮﺟ ﻪ ﻭﺍﻟﻜﻔ ﻴﻦ‪،‬‬
‫ﻭﻻ ﻳﺠﻌﻠﻮﻧﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺴﺘﺜﻨﻰ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪kjihg} :‬‬
‫‪] {ml‬ﺍﻟﻨﻮﺭ‪ [31 :‬ﺑ ﻞ ﻳﺠﻌﻠ ﻮﻥ ﻣ ﺎ ﻅﻬ ﺮ ﻣﻨﻬ ﺎ ﺍﻟﺜﻴ ﺎﺏ ﺍﻟﻈ ﺎﻫﺮﺓ‪ ،‬ﻛ ﺎﻟﻤﻼءﺓ‬
‫ﻭﺍﻟﻌﺒﺎءﺓ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﺎ ﻅﻬﺮ ﻣﻨﻬﺎ ﺑﺤﻜﻢ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻛﺄﻥ ﻳﻨﻜﺸﻒ ﻣﻨﻬﺎ ﺷﻲء‬
‫ﻋﻨﺪ ﻫﺒﻮﺏ ﺭﻳﺢ ﺷﺪﻳﺪﺓ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪.‬‬

‫ﻫﺆﻻء‪ ،‬ﻻ ﻋﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻋﻨﺪﻫﻢ ﺣﺮﺍ ًﻣﺎ‪ ،‬ﻷﻥ ﺍﻟﻜﻔﻴﻦ ﺇﺫﺍ ﻭﺟﺒ ﺖ‬
‫ﺗﻐﻄﻴﺘﻬﻤﺎ ﻛﺎﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ ﻣﺤﺮ ًﻣﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻈ ﺮ ﻣﺤﺮ ًﻣ ﺎ ﻛ ﺎﻥ ﺍﻟﻤ ﺲ ﻛ ﺬﻟﻚ‬
‫ﻣ ﻦ ﺑ ﺎﺏ ﺃﻭﻟ ﻰ‪ ،‬ﻷﻥ ﺍﻟﻤ ﺲ ﺃﻏﻠ ﻆ ﻣ ﻦ ﺍﻟﻨﻈ ﺮ‪ ،‬ﻷﻧ ﻪ ﺃﻗ ﻮﻯ ﺇﺛ ﺎﺭﺓ ﻟﻠﺸ ﻬﻮﺓ‪ ،‬ﻭﻻ‬
‫ﻣﺼﺎﻓﺤﺔ ﺩﻭﻥ ﺃﻥ ﺗﻤﺲ ﺍﻟﺒﺸﺮﺓ ﺍﻟﺒﺸﺮﺓ‪.‬‬

‫ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘ ﻮﻝ ﻫ ﻢ ﺍﻷﻗﻠ ﻮﻥ‪ ،‬ﻭﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻳﺠﻌﻠﻮﻥ ﺍﻟﻤﺴﺘﺜﻨﻰ ﻓﻲ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪kj} :‬‬
‫‪ {ml‬ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ‪.‬‬

‫ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻟﺸﻬﻮﺓ؟‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﺃﻧﻨﻲ ﺑﺤﺜﺖ ﻋﻦ ﺩﻟﻴﻞ ﻣﻘﻨﻊ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻣﺎ ﺃﻧﺸﺪﻩ‪.‬‬

‫ﻭﺃﻗﻮﻯ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻫﻨﺎ‪ :‬ﻫﻮ ﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ ﺇﻟﻰ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻭﻫ ﺬﺍ ﻣﻘﺒ ﻮﻝ ﻣ ﻦ ﻏﻴ ﺮ‬

‫ﺷﻚ ﻋﻨﺪ ﺗﺤﺮﻳﻚ ﺍﻟﺸ ﻬﻮﺓ‪ ،‬ﺃﻭ ﺧ ﻮﻑ ﺍﻟﻔﺘﻨ ﺔ ﺑﻮﺟ ﻮﺩ ﺃﻣﺎﺭﺍﺗﻬ ﺎ‪ ،‬ﻭﻟﻜ ﻦ ﻋﻨ ﺪ ﺍﻷﻣ ﻦ‬
‫ﻣﻦ ﺫﻟﻚ – ﻭﻫﺬﺍ ﺑﺘﺤﻘﻖ ﻓﻲ ﺃﺣﻴﺎﻥ ﻛﺜﻴﺮﺓ – ﻣﺎ ﻭﺟﻪ ﺍﻟﺘﺤﺮﻳﻢ؟‬

‫ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻣﻦ ﺍﺳﺘﺪﻝ ﺑﺘﺮﻙ ﺍﻟﻨﺒﻲ ﷺ ﻣﺼﺎﻓﺤﺔ ﺍﻟﻨﺴ ﺎء ﻋﻨ ﺪﻣﺎ ﺑ ﺎﻳﻌﻬﻦ ﻳ ﻮﻡ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪53‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﻔﺘﺢ ﺑﻴﻌﺔ ﺍﻟﻨﺴﺎء ﺍﻟﻤﺸﻬﻮﺭﺓ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺟﺎء ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‪.‬‬

‫ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻤﻘﺮﺭ ﺃﻥ ﺗﺮﻙ ﺍﻟﻨﺒﻲ ﷺ ﻷﻣﺮ ﻣ ﻦ ﺍﻷﻣ ﻮﺭ ﻻ ﻳ ﺪﻝ – ﺑﺎﻟﻀ ﺮﻭﺭﺓ‬

‫– ﻋﻠﻰ ﯨﺤﺮﻳﻤﻪ‪ .‬ﻓﻘﺪ ﻳﺘﺮﻛﻪ ﻷﻧﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻗﺪ ﻳﺘﺮﻛﻪ ﻷﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻗﺪ ﻳﺘﺮﻛﻪ ﻷﻧﻪ‬
‫ﺧﻼﻑ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻗﺪ ﻳﺘﺮﻛﻪ ﻟﻤﺠﺮﺩ ﺃﻧﻪ ﻻ ﻳﻤﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻛﺘﺮﻛﻪ ﺃﻛﻞ ﺍﻟﻀ ﺐ ﻣ ﻊ ﺃﻧ ﻪ‬
‫ﻣﺒﺎﺡ‪.‬‬
‫ﻭﺇﺫﻥ ﻳﻜﻮﻥ ﻣﺠﺮﺩ ﺗﺮﻙ ﺍﻟﻨﺒﻲ ﷺ ﻟﻠﻤﺼﺎﻓﺤﺔ‪ ،‬ﻻ ﻳﺤﻤﻞ ً‬
‫ﺩﻟﻴﻼ ﻋﻠ ﻰ ﺣﺮﻣﺘﻬ ﺎ‪،‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﺩﻟﻴﻞ ﺁﺧﺮ ﻟﻤﻦ ﻳﻘﻮﻝ ﺑﻬﺎ‪.‬‬

‫ﻋﻠﻰ ﺃﻥ ﺗ ﺮﻙ ﻣﺼ ﺎﻓﺤﺘﻪ ﷺ ﻟﻠﻨﺴ ﺎء ﻓ ﻲ ﺍﻟﻤﺒﺎﻳﻌ ﺔ ﻟﻴﺴ ﺖ ﻣﻮﺿ ﻊ ﺍﺗﻔ ﺎﻕ‪ ،‬ﻓﻘ ﺪ‬

‫ﺟ ﺎء ﻋ ﻦ ﺃﻡ ﻋﻄﻴ ﺔ ﺍﻷﻧﺼ ﺎﺭﻱ ﺭﺿ ﻲ ﷲ ﻋﻨﻬ ﺎ ﻣ ﺎ ﻳ ﺪﻝ ﻋﻠ ﻰ ﺍﻟﻤﺼ ﺎﻓﺤﺔ ﻓ ﻲ‬
‫ﺍﻟﺒﻴﻌﺔ‪ ،‬ﺧﻼﻓًﺎ ﻟﻤﺎ ﺻﺢ ﻋﻦ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬ ﺎ‪ ،‬ﺣﻴ ﺚ ﺃﻧﻜ ﺮﺕ‬
‫ﺫﻟﻚ ﻭﺃﻗﺴﻤﺖ ﻋﻠﻰ ﻧﻔﻴﻪ‪.‬‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ »ﺻﺤﻴﺤﻪ« ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻤﺘﺤﻦ ﻣﻦ ﻫﺎﺟﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻤﺆﻣﻨﺎﺕ ﺑﻬﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻳﻘﻮﻝ ﷲ‬
‫ﺗﻌﺎﻟﻲ } ‪O N M L K J I H G F E D C B A‬‬
‫‪]\[ZYXWVUTSRQP‬‬
‫^_`‪] { hgfedc ba‬ﺍﻟﻤﻤﺘﺤﻨﺔ‪.[12 :‬‬

‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻓﻤﻦ ﺃﻗﺮ ﺑﻬﺬﺍ ﺍﻟﺸﺮﻁ ﻣﻦ ﺍﻟﻤﺆﻣﻨﺎﺕ ﻗ ﺎﻝ ﻟﻬ ﺎ ﺭﺳ ﻮﻝ ﷲ ﺻ ﻠﻰ‬

‫ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﻗﺪ ﺑﺎﻳﻌﺘُﻚ« ‪ -‬ﻛﻼ ًﻣﺎ ‪ -‬ﻭﻻ ﻭﷲ ﻣﺎ ﻣﺴﺖ ﻳﺪﻩ ﻳﺪ ﺍﻣ ﺮﺃﺓ ﻗ ﻂ ﻓ ﻲ‬
‫ﺍﻟﻤﺒﺎﻳﻌﺔ‪ ،‬ﻣﺎ ﻳﺒﺎﻳﻌﻬﻦ ﺇﻻ ﺑﻘﻮﻟﻪ‪» :‬ﻗﺪ ﺑﺎﻳﻌﺘﻚ ﻋﻠﻰ ﺫﻟﻚ«)‪.(45‬‬

‫)‪ (45‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﺘﻔﺴ ﻴﺮ ﻣ ﻦ »ﺻ ﺤﻴﺤﻪ« ﺳ ﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨ ﺔ‪ ،‬ﺑ ﺎﺏ‪{z} :‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪54‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑ ﻦ ﺣﺠ ﺮ ﻓ ﻲ »ﺍﻟﻔ ﺘﺢ« ﻓ ﻲ ﺷ ﺮﺡ ﻗ ﻮﻝ ﻋﺎﺋﺸ ﺔ »ﻭﻻ ﻭﷲ« ‪...‬‬

‫ﺇﻟﺦ‪ :‬ﻓﻴﻪ ﺍﻟﻘﺴﻢ ﻟﺘﺄﻛﻴﺪ ﺍﻟﺨﺒﺮ‪ ،‬ﻭﻛﺄﻥ ﻋﺎﺋﺸﺔ ﺃﺷﺎﺭﺕ ﺑﺬﻟﻚ ﺇﻟﻰ ﺍﻟ ﺮﺩ ﻋﻠ ﻰ ﻣ ﺎ ﺟ ﺎء‬
‫ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ‪ .‬ﻓﻌﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺍﻟﻄﺒﺮﻱ‪ ،‬ﻭﺍﺑ ﻦ ﻣﺮﺩﻭﻳ ﻪ‪ ،‬ﻣ ﻦ ﻁﺮﻳ ﻖ‬
‫ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻋﻦ ﺟﺪﺗﻪ ﺃﻡ ﻋﻄﻴﺔ ﻓﻲ ﻗﺼﺔ ﺍﻟﻤﺒﺎﻳﻌﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻤﺪ ﻳﺪﻩ‬
‫ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﺪﺩﻧﺎ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺛﻢ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ«‪.‬‬

‫ﻭﻛﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ‪ -‬ﻳﻌﻨﻲ ﺑﻌﺪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤ ﺬﻛﻮﺭ ﻓ ﻲ ﺍﻟﺒﺨ ﺎﺭﻱ ‪ -‬ﺣﻴ ﺚ‬
‫ﻗﺎﻟﺖ ﻓﻴﻪ‪» :‬ﻓﻘﺒﻀﺖ ﺍﻣﺮﺃﺓ ﻳﺪﻫﺎ«)‪ (46‬ﻓﺈﻧﻪ ﻳﺸﻌﺮ ﺑﺄﻧﻬﻦ ﻛﻦ ﻳﺒﺎﻳﻌﻨﻪ ﺑﺄﻳﺪﻳﻬﻦ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‪ :‬ﻭﻳﻤﻜﻦ ﺍﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ‪ :‬ﺑﺄﻥ ﻣ ﺪ ﺍﻷﻳ ﺪﻱ ﻣ ﻦ ﻭﺭﺍء ﺍﻟﺤﺠ ﺎﺏ‬
‫ﺇﺷ ﺎﺭﺓ ﺇﻟ ﻰ ﻭﻗ ﻮﻉ ﺍﻟﻤﺒﺎﻳﻌ ﺔ ﻭﺇﻥ ﻟ ﻢ ﺗﻘ ﻊ ﻣﺼ ﺎﻓﺤﺔ ‪ ...‬ﻭﻋ ﻦ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺑ ﺄﻥ ﺍﻟﻤ ﺮﺍﺩ‬
‫ﺑﻘﺒﺾ ﺍﻟﻴﺪ‪ :‬ﺍﻟﺘﺄﺧﺮ ﻋﻦ ﺍﻟﻘﺒﻮﻝ ‪ ...‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﻤﺒﺎﻳﻌ ﺔ ﺗﻘ ﻊ ﺑﺤﺎﺋ ﻞ‪ ،‬ﻓﻘ ﺪ ﺭﻭﻯ ﺃﺑ ﻮ‬
‫ﺩﺍﻭﺩ ﻓ ﻲ »ﺍﻟﻤﺮﺍﺳ ﻴﻞ« ﻋ ﻦ ﺍﻟﺸ ﻌﺒﻲ ﺃﻥ ﺍﻟﻨﺒ ﻲ ﷺ ﺣ ﻴﻦ ﺑ ﺎﻳﻊ ﺍﻟﻨﺴ ﺎء ﺃﺗ ﻰ ﺑﺒ ﺮﺩ‬
‫ﻗﻄ ﺮﻱ ﻓﻮﺿ ﻌﻪ ﻋﻠ ﻰ ﻳ ﺪﻩ‪ ،‬ﻭﻗ ﺎﻝ‪» :‬ﻻ ﺃﺻ!!ﺎﻓﺢ ﺍﻟﻨﺴ!!ﺎء«‪ ،‬ﻭﻓ ﻲ ﻣﻐ ﺎﺯﻱ ﺍﺑ ﻦ‬
‫ﺇﺳﺤﺎﻕ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﷺ ﻳﻐﻤﺲ ﻳﺪﻩ ﻓﻲ ﺇﻧﺎء ﻭﺗﻐﻤﺲ ﺍﻟﻤﺮﺃﺓ ﻳﺪﻫﺎ ﻣﻌﻪ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‪ :‬ﻭﻳﺤﺘﻤﻞ ﺍﻟﺘﻌﺪﺩ‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻤﺒﺎﻳﻌﺔ ﻭﻗﻌﺖ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻟ ﻢ ﻳﻤ ﺲ ﻳ ﺪ ﺍﻣ ﺮﺃﺓ ﻗ ﻂ ﻻ ﺑﺤﺎﺋ ﻞ ﻭﻻ ﺑﻐﻴ ﺮﻩ‪ ،‬ﺇﻧﻤ ﺎ ﻳﺒ ﺎﻳﻊ ﺑ ﺎﻟﻜﻼﻡ ﻓﻘ ﻂ‪ ،‬ﻭﻫ ﻮ ﻣ ﺎ‬
‫ﺃﺧﺒﺮﺕ ﺑﻪ ﻋﺎﺋﺸﺔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺻﺎﻓﺢ ﻓﻴﻪ ﺍﻟﻨﺴﺎء ﺑﺤﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻌﺒﻲ‪.‬‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻣ ﻦ ﺍﻟﻐﻤ ﺲ ﻓ ﻲ ﺍﻹﻧ ﺎء‪ ،‬ﻭﺍﻟﺼ ﻮﺭﺓ‬
‫ﺍﻟﺘﻲ ﻳﺪﻝ ﻋﻠﻴﻬﺎ ﻛﻼﻡ ﺃﻡ ﻋﻄﻴﺔ ﻣﻦ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺍﻟﻤﺒﺎﺷﺮﺓ‪.‬‬

‫|}{‪.‬‬
‫)‪ (46‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺑﺎﺏ‪.{ FEDC } :‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪55‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﻣﻤ ﺎ ﻳ ﺮﺟﺢ ﺍﺣﺘﻤ ﺎﻝ ﺍﻟﺘﻌ ﺪﺩ‪ :‬ﺃﻥ ﻋﺎﺋﺸ ﺔ ﺗﺘﺤ ﺪﺙ ﻋ ﻦ ﺑﻴﻌ ﺔ ﺍﻟﻤﺆﻣﻨ ﺎﺕ‬
‫ﺍﻟﻤﻬﺎﺟﺮﺍﺕ ﺑﻌﺪ ﺻﻠﺢ ﺍﻟﺤﺪﻳﺒﻴﺔ‪ ،‬ﺃﻣﺎ ﺃﻡ ﻋﻄﻴﺔ ﻓﺘﺘﺤﺪﺙ ‪ -‬ﻓﻴﻤ ﺎ ﻳﻈﻬ ﺮ ‪ -‬ﻋﻤ ﺎ ﻫ ﻮ‬
‫ﺃﻋﻢ ﻣﻦ ﺫﻟﻚ ﻭﺃﺷﻤﻞ ﻟﺒﻴﻌﺔ ﺍﻟﻨﺴ ﺎء ﺍﻟﻤﺆﻣﻨ ﺎﺕ ﺑﺼ ﻔﺔ ﻋﺎﻣ ﺔ‪ ،‬ﻭﻣ ﻨﻬﻦ ﺃﻧﺼ ﺎﺭﻳﺎﺕ‬
‫ﻛﺄﻡ ﻋﻄﻴﺔ‪ ،‬ﺭﺍﻭﻳﺔ ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﻟﻬﺬﺍ ﺗﺮﺟﻢ ﺍﻟﺒﺨﺎﺭﻱ ﻟﺤ ﺪﻳﺚ ﻋﺎﺋﺸ ﺔ ﺗﺤ ﺖ ﻋﻨ ﻮﺍﻥ‬
‫ﺑﺎﺏ‪ ،{}|{z} :‬ﻭﻟﺤﺪﻳﺚ ﺃﻡ ﻋﻄﻴﺔ ﺑ ﺎﺏ‪EDC } :‬‬
‫‪ .{F‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻧﻘﻞ ﻫﺬﺍ ﻛﻠﻪ‪ :‬ﺃﻥ ﻣﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻴ ﻪ ﺍﻟﻜﺜﻴ ﺮﻭﻥ ﻓ ﻲ ﺗﺤ ﺮﻳﻢ‬
‫ﺍﻟﻤﺼﺎﻓﺤﺔ ﻣﻦ ﺗﺮﻙ ﺍﻟﻨﺒﻲ ﷺ ﻟﻬﺎ ﻓﻲ ﺑﻴﻌﺔ ﺍﻟﻨﺴﺎء‪ ،‬ﻟ ﻴﺲ ﻣﻮﺿ ﻊ ﺍﺗﻔ ﺎﻕ‪ ،‬ﻛﻤ ﺎ ﻗ ﺪ‬
‫ﻳﻈﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪.‬‬

‫ﻭﻗ ﺪ ﺍﺳ ﺘﺪﻝ ﺑﻌ ﺾ ﺍﻟﻌﻠﻤ ﺎء ﺍﻟﻤﻌﺎﺻ ﺮﻳﻦ ﻋﻠ ﻰ ﺗﺤ ﺮﻳﻢ ﻣﺼ ﺎﻓﺤﺔ ﺍﻟﻤ ﺮﺃﺓ ﺑﻤ ﺎ‬

‫ﺃﺧﺮﺟﻪ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ ﻗ ﺎﻝ‪» :‬ﻷﻥ ﻳﻄﻌ!ﻦ‬
‫ﻓﻲﺭﺃﺱ ﺃﺣﺪﻛﻢ ﺑﻤﺨﻴﻂ ﻣﻦ ﺣﺪﻳﺪ ﺧﻴﺮ ﻣﻦ ﺃﻥ ﻳﻤﺲ ﺍﻣ!ﺮﺃﺓ ﻻ ﺗﺤ!ﻞ ﻟ!ﻪ «‪ ،‬ﻗ ﺎﻝ‬
‫ﺍﻟﻤﻨﺬﺭﻱ ﻓﻲ »ﺍﻟﺘﺮﻏﻴﺐ«‪ :‬ﻭﺭﺟﺎﻝ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫ﻭﺍﻟﻤﺨﻴﻂ‪ :‬ﺁﻟﺔ ﺍﻟﺨﻴﺎﻁﺔ ﻛﺎﻹﺑﺮﺓ ﻭﺍﻟﻤﺴﻠﺔ ﻭﻧﺤﻮﻫﺎ‪.‬‬

‫ﻭﻳﻼﺣﻆ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ - 1‬ﺃﻥ ﺃﺋﻤﺔ ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﻳﺼﺮﺣﻮﺍ ﺑﺼﺤﺘﻪ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﻣﺜﻞ ﺍﻟﻤﻨﺬﺭﻱ ﺃﻭ ﺍﻟﻬﻴﺜﻤﻲ ﺃﻥ‬
‫ﻳﻘﻮﻝ‪ :‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺃﻭ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺣﺪﻫﺎ ﻻ ﺗﻜﻔﻲ ﻹﺛﺒﺎﺕ‬
‫ﺻ ﺤﺔ ﺍﻟﺤ ﺪﻳﺚ ﻻﺣﺘﻤ ﺎﻝ ﺃﻥ ﻳﻜ ﻮﻥ ﻓﻴ ﻪ ﺍﻧﻘﻄ ﺎﻉ‪ ،‬ﺃﻭ ﻋﻠ ﺔ ﺧﻔﻴ ﺔ‪ ،‬ﻭﻟﻬ ﺬﺍ ﻟ ﻢ‬
‫ﻳﺨﺮﺟﻪ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﻤﺸ ﻬﻮﺭﺓ‪ ،‬ﻛﻤ ﺎ ﻟ ﻢ ﻳﺴ ﺘﺪﻝ ﺑ ﻪ ﺃﺣ ﺪ ﻣ ﻦ‬
‫ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺍﻷﺯﻣﻨﺔ ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻭﻧﺤﻮﻩ‪.‬‬

‫‪ - 2‬ﺃﻥ ﻓﻘﻬ ﺎء ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﺑﻌ ﺾ ﻓﻘﻬ ﺎء ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻗ ﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺘﺤ ﺮﻳﻢ ﻻ ﻳﺜﺒ ﺖ ﺇﻻ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪56‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺑﺪﻟﻴﻞ ﻗﻄﻌﻲ ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ‪ .‬ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻷﺣﺎﺩﻳ ﺚ ﺍﻟﻤﺘ ﻮﺍﺗﺮﺓ ﻭﻣﺜﻠﻬ ﺎ‬
‫ﺍﻟﻤﺸﻬﻮﺭﺓ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﻓ ﻲ ﺛﺒﻮﺗ ﻪ ﺷ ﺒﻬﺔ‪ ،‬ﻓ ﻼ ﻳﻔﻴ ﺪ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺍﻟﻜﺮﺍﻫ ﺔ ﻣﺜ ﻞ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﺎﺩ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﻜﻴﻒ ﺑﻤﺎ ﻳﺸﻚ ﻓﻲ ﺻﺤﺘﻪ؟!‬

‫‪ - 3‬ﻋﻠﻰ ﻓﺮﺽ ﺗﺴﻠﻴﻤﻨﺎ ﺑﺼﺤﺔ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﺃﺧ ﺬ ﺍﻟﺘﺤ ﺮﻳﻢ ﻣ ﻦ ﻣﺜﻠ ﻪ‪ ،‬ﺃﺟ ﺪ‬
‫ﺃﻥ ﺩﻻﻟﺔ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺴ ﺘﺪﻝ ﻋﻠﻴ ﻪ ﻏﻴ ﺮ ﻭﺍﺿ ﺤﺔ‪ ،‬ﻓﻜﻠﻤ ﺔ »ﻳﻤ!ﺲ‬
‫ﺍﻣﺮﺃﺓ ﻻ ﺗﺤﻞ ﻟﻪ« ﻻ ﺗﻌﻨﻲ ﻣﺠﺮﺩ ﻟﻤ ﺲ ﺍﻟﺒﺸ ﺮﺓ ﻟﻠﺒﺸ ﺮﺓ‪ ،‬ﺑ ﺪﻭﻥ ﺷ ﻬﻮﺓ‪ ،‬ﻛﻤ ﺎ‬
‫ﻳﺤ ﺪﺙ ﻓ ﻲ ﺍﻟﻤﺼ ﺎﻓﺤﺔ ﺍﻟﻌﺎﺩﻳ ﺔ‪ ،‬ﺑ ﻞ ﻛﻠﻤ ﺔ »ﺍﻟﻤ!!ﺲ« ﺣﺴ ﺐ ﺍﺳ ﺘﻌﻤﺎﻟﻬﺎ ﻓ ﻲ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺗﻌﻨﻲ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬

‫‪ - 1‬ﺃﻧﻬﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺼﻠﺔ ﺍﻟﺠﻨﺴﻴﺔ »ﺍﻟﺠﻤﺎﻉ« ﻛﻤﺎ ﺟﺎء ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ‬

‫ﻋﺒﺎﺱ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻲ‪] {¸¶µ } :‬ﺍﻟﻨﺴﺎء‪ [43 :‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺍﻟﻠﻤﺲ ﻭﺍﻟﻤﻼﻣﺴﺔ ﻭﺍﻟﻤﺲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺠﻤﺎﻉ‪ .‬ﻭﺍﺳﺘﻘﺮﺍء‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺟﺎء ﻓﻴﻬﺎ ﺍﻟﻤﺲ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﺠﻼء‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ‬
‫ﻟﺴﺎﻥ ﻣﺮﻳﻢ‪] {Q P O N M L K } :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪¯} ،[47 :‬‬
‫‪] {´³²±°‬ﺍﻟﺒﻘﺮﺓ‪.[237 :‬‬

‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻛﺎﻥ ﻳﺪﻧﻮ ﻣﻦ ﻧﺴﺎﺋﻪ ﻣﻦ ﻏﻴﺮ ﻣﺴﻴﺲ‪.‬‬

‫‪ - 2‬ﺃﻧﻬﺎ ﺗﻌﻨﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺠﻤﺎﻉ ﻣﻦ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻌﻨﺎﻕ ﻭﺍﻟﻤﺒﺎﺷﺮﺓ ﻭﻧﺤﻮ ﺫﻟ ﻚ ﻣﻤ ﺎ‬

‫ﻫ ﻮ ﻣﻘ ﺪﻣﺎﺕ ﺍﻟﺠﻤ ﺎﻉ‪ ،‬ﻭﻫ ﺬﺍ ﻣ ﺎ ﺟ ﺎء ﻋ ﻦ ﺑﻌ ﺾ ﺍﻟﺴ ﻠﻒ ﻓ ﻲ ﺗﻔﺴ ﻴﺮ‬
‫ﺍﻟﻤﻼﻣﺴﺔ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ »ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ«‪» :‬ﻗﺪ ﺍﺗﻔﻖ‬

‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺃﺣﺎﺩﻳﺚ ﻣﺘﻔﺮﻗﺔ ﻓﻲ ﺍﻟﻤﺴ ﻨﺪﻳﻦ ﺍﻟﺼ ﺤﻴﺤﻴﻦ ﻳﺴ ﺘﺪﻝ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪57‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺑﻬﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻤﺲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺠﻤﺎﻉ«‪.‬‬

‫ﺃ ‪ -‬ﻣﻨﻬﺎ‪ :‬ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﻓﺎﻟﻴﺪ ﺯﻧﺎﻫﺎ ﺍﻟﻠﻤﺲ ‪.«...‬‬

‫ﺏ ‪ -‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪» :‬ﻟﻌﻠﻚ ﻣﺴﺴﺖ«‪.‬‬

‫ﺝ ‪ -‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪» :‬ﻭﺃﻗﻢ ﺍﻟﺼ!ﻼﺓ ﻁﺮﻓ!ﻲ ﺍﻟﻨﻬ!ﺎﺭ ‪ .(47)«...‬ﻗ ﺎﻝ‪ :‬ﻭﻗ ﺪ‬
‫ﺑﻘﻲ ﻋﻠﻴﻬﻤﺎ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻏﻴﺮﻩ ‪ ...‬ﻭﺫﻛﺮ ﻣﻨﻬﺎ‪:‬‬

‫ﺩ ‪ -‬ﻋ ﻦ ﻋﺎﺋﺸ ﺔ ﻗﺎﻟ ﺖ‪» :‬ﻗ ﻞ ﻳ ﻮﻡ‪ ،‬ﺇﻻ ﻭﻛ ﺎﻥ ﺭﺳ ﻮﻝ ﷲ ﷺ ﻳﻄ ﻮﻑ ﻋﻠﻴﻨ ﺎ‬

‫ﺟﻤﻴﻌًﺎ ‪ -‬ﻧﻌﻨﻲ ﻧﺴﺎءﻩ ‪ -‬ﻓﻴﻘﺒﻞ ﻭﻳﻠﻤﺲ ﻣﺎ ﺩﻭﻥ ﺍﻟﻮﻗﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﺟﺎء ﺇﻟ ﻰ ﺍﻟﺘ ﻲ‬
‫ﻫﻲ ﻳﻮﻣﻬﺎ ﺛﺒﺖ ﻋﻨﺪﻫﺎ«‪.‬‬

‫ﻫـ ‪ -‬ﻭﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ {¸¶µ}» :‬ﻫﻮ ﻣﺎ ﺩﻭﻥ ﺍﻟﺠﻤ ﺎﻉ‬
‫ﻭﻓﻴﻪ ﺍﻟﻮﺿﻮء«‪.‬‬
‫)‪(48‬‬
‫ﻭ ‪ -‬ﻭﻋﻦ ﻋﻤﺮ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺍﻟﻠﻤﺲ ﻓﺘﻮﺿﺄ ﻣﻨﻬﺎ«‬

‫ﻭﻣ ﻦ ﻫﻨ ﺎ ﻛ ﺎﻥ ﻣ ﺬﻫﺐ ﻣﺎﻟ ﻚ‪ ،‬ﻭﻅ ﺎﻫﺮ ﻣ ﺬﻫﺐ ﺃﺣﻤ ﺪ‪ :‬ﺃﻥ ﻟﻤ ﺲ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟ ﺬﻱ‬
‫ﻳ ﻨﻘﺾ ﺍﻟﻮﺿ ﻮء ﻫ ﻮ ﻣ ﺎ ﻛ ﺎﻥ ﺑﺸ ﻬﻮﺓ‪ ،‬ﻭﺑ ﻪ ﻓﺴ ﺮﻭﺍ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻲ‪¶µ} :‬‬
‫¸{‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻷﺧﺮﻯ‪.{¸¶µ} :‬‬

‫ﻭﻟﻬ ﺬﺍ ﺿ ﻌﻒ ﺷ ﻴﺦ ﺍﻹﺳ ﻼﻡ ﺍﺑ ﻦ ﺗﻤﻴﻤ ﺔ ﻓ ﻲ »ﻓﺘﺎﻭﻳ ﻪ« ﻗ ﻮﻝ ﻣ ﻦ ﻓﺴ ﺮﻭﺍ‬

‫)‪ (47‬ﻳﺸﻴﺮ ﺇﻟﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ‪ :‬ﺃﻥ‬
‫ﺴﺎ ﺑﻴﺪﻩ‪ ،‬ﺃﻭ ﺷﻴﺌًﺎ‪ .‬ﻛﺄﻧﻪ ﻳﺴﺄﻝ‬ ‫ً‬
‫ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻓﺬﻛﺮ ﺃﻧﻪ ﺃﺻﺎﺏ ﻣﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﺇﻣﺎ ﻗﺒﻠﺔ ﺃﻭ ﻣ ً‬
‫ﻋﻦ ﻛﻔﺎﺭﺗﻬﺎ‪ ،‬ﻓﺄﻧﺰﻝ ﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻳﻌﻨﻲ ﺃﻳﺔ‪¢ ¡ ~ } | { z y} :‬‬
‫‪] {¥¤£‬ﻫﻮﺩ‪ [114 :‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ ﺑﺮﻗﻢ )‪.(40‬‬
‫)‪ (48‬ﺍﻧﻈﺮ‪» :‬ﺍﻟﻤﺴﺘﺪﺭﻙ« )‪.(135/1‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪58‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﺍﻟﻤﻼﻣﺴﺔ ﺃﻭ ﺍﻟﻠﻤﺲ ﻓﻲ ﺍﻵﻳﺔ ﺑﻤﺠﺮﺩ ﻣﺲ ﺍﻟﺒﺸﺮﺓ ﻟﻠﺒﺸﺮﺓ ﻭﻟﻮ ﺑﻼ ﺷﻬﻮﺓ‪.‬‬

‫ﻭﻣﻤﺎ ﻗﺎﻟﻪ ﻓﻲ ﺫﻟﻚ‪:‬‬

‫»ﻓﺄﻣﺎ ﺗﻌﻠﻴﻖ ﺍﻟﻨﻘﺾ ﺑﻤﺠﺮﺩ ﺍﻟﻠﻤﺲ‪ ،‬ﻓﻬﺬﺍ ﺧﻼﻑ ﺍﻷﺻ ﻮﻝ‪ ،‬ﻭﺧ ﻼﻑ ﺇﺟﻤ ﺎﻉ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺧﻼﻑ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﻗﺎﺋﻠﻪ ﻧﺺ ﻭﻻ ﻗﻴﺎﺱ«‪.‬‬

‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻠﻤﺲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻲ‪ {¸¶µ} :‬ﺇﺫﺍ ﺃﺭﻳ ﺪ ﺑ ﻪ ﺍﻟﻠﻤ ﺲ ﺑﺎﻟﻴ ﺪ‬
‫ﻭﺍﻟﻘﺒﻠﺔ ﻭﻧﺤﻮ ﺫﻟﻚ ‪ -‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﻤﺮ ﻭﻏﻴﺮﻩ ‪ -‬ﻓﻘﺪ ﻋﻠﻢ ﺃﻧﻪ ﺣﻴﺚ ﺫﻛﺮ ﺫﻟﻚ ﻓ ﻲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻧﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻛ ﺎﻥ ﻟﺸ ﻬﻮﺓ‪ ،‬ﻣﺜ ﻞ ﻗﻮﻟ ﻪ ﻓ ﻲ ﺁﻳ ﺔ ﺍﻻﻋﺘﻜ ﺎﻑ‪} :‬‬
‫‪] {{zyxwv‬ﺍﻟﺒﻘ ﺮﺓ‪ ،[187 :‬ﻭﻣﺒﺎﺷ ﺮﺓ ﺍﻟﻤﻌﺘﻜ ﻒ ﻟﻐﻴ ﺮ‬
‫ﺷﻬﻮﺓ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻤﺒﺎﺷﺮﺓ ﻟﺸﻬﻮﺓ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﻗﻮﻟ ﻪ‪] {|{zyxw } :‬ﺍﻷﺣ ﺰﺍﺏ‪ ،[49 :‬ﻭﻗﻮﻟ ﻪ‪q} :‬‬
‫ﺴ ﺎ ﺧﺎﻟﻴً ﺎ‬
‫‪] {yxwvutsr‬ﺍﻟﺒﻘ ﺮﺓ‪ ،[236 :‬ﻓﺈﻧ ﻪ ﻟ ﻮ ﻣﺴ ﻬﺎ ﻣﺴﻴ ً‬
‫ﻣ ﻦ ﻏﻴ ﺮ ﺷ ﻬﻮﺓ ﻟ ﻢ ﻳﺠ ﺐ ﺑ ﻪ ﻋ ﺪﺓ‪ ،‬ﻭﻻ ﻳﺴ ﺘﻘﺮ ﺑ ﻪ ﻣﻬ ﺮ‪ ،‬ﻭﻻ ﺗﻨﺸ ﺮ ﺑ ﻪ ﺣﺮﻣ ﺔ‬
‫ﺍﻟﻤﺼﺎﻫﺮﺓ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎء‪.‬‬

‫ﻓﻤﻦ ﺯﻋﻢ ﺃﻥ ﻗﻮﻟﻪ‪ {¸¶µ} :‬ﻳﺘﻨﺎﻭﻝ ﺍﻟﻠﻤﺲ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﺸ ﻬﻮﺓ ﻓﻘ ﺪ‬

‫ﺧﺮﺝ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﺟﺎء ﺑﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﻭﻋﻦ ﻟﻐﺔ ﺍﻟﻨ ﺎﺱ ﻓ ﻲ ﻋ ﺮﻓﻬﻢ‪ ،‬ﻓﺈﻧ ﻪ ﺇﺫﺍ‬
‫ﺫﻛﺮ ﺍﻟﻤﺲ ﺍﻟﺬﻱ ﻳﻘﺮﻥ ﻓﻴﻪ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻋﻠﻢ ﺃﻧﻪ ﻣﺲ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﺫﻛ ﺮ ﺍﻟ ﻮﻁء ﺍﻟﻤﻘ ﺮﻭﻥ ﺑ ﻴﻦ ﺍﻟﺮﺟ ﻞ ﻭﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﻋﻠ ﻢ ﺃﻧ ﻪ ﺍﻟ ﻮﻁء‪ ،‬ﺑ ﺎﻟﻔﺮﺝ ﻻ‬
‫)‪(49‬‬
‫ﺑﺎﻟﻘﺪﻡ«‬

‫)‪ (49‬ﺍﻧﻈﺮ‪» :‬ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ« )‪ ،(224 ،223/21‬ﻁﺒﻊ ﺍﻟﺮﻳﺎﺽ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪59‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻲ‪µ } :‬‬
‫¶¸{ ﻓﻜﺎﻥ ﺍﺑﻦ ﻋﺒ ﺎﺱ ﻭﻁﺎﺋﻔ ﺔ ﻳﻘﻮﻟ ﻮﻥ‪ :‬ﺍﻟﺠﻤ ﺎﻉ‪ ،‬ﻭﻳﻘﻮﻟ ﻮﻥ‪ :‬ﷲ ﺣﻴ ﻲ‬
‫ﻛﺮﻳﻢ‪ ،‬ﻳﻜﻨﻰ ﺑﻤﺎ ﺷﺎء ﻋﻤﺎ ﺷﺎء‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺃﺻﺢ ﺍﻟﻘﻮﻟﻴﻦ‪.‬‬

‫ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻤﻮﺍﻟﻲ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻠﻤﺲ‪ :‬ﻫﻞ ﺍﻟﻤ ﺮﺍﺩ ﺑ ﻪ ﺍﻟﺠﻤ ﺎﻉ ﺃﻭ ﻣ ﺎ‬
‫ﺩﻭﻧﻪ؟ ﻓﻘﺎﻟﺖ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﻮﺍﻟﻲ‪ :‬ﻫﻮ ﻣﺎ ﺩﻭﻧﻪ‪ ،‬ﻭﺗﺤﺎﻛﻤﻮﺍ ﺇﻟ ﻰ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺼﻮﺏ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺧﻄﺄ ﺍﻟﻤﻮﺍﻟﻲ)‪.(50‬‬

‫ﻭﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻧﻘﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﻠﻪ ﺃﻥ ﻧﻌﻠ ﻢ ﺃﻥ ﻛﻠﻤ ﺔ »ﺍﻟﻤ ﺲ« ﺃﻭ »ﺍﻟﻠﻤ ﺲ«‬
‫ﺣﻴﻦ ﺗﺴﺘﻌﻤﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻻ ﻳﺮﺍﺩ ﺑﻬﺎ ﻣﺠﺮﺩ ﻭﺿﻊ ﺍﻟﺒﺸﺮﺓ ﻋﻠﻰ ﺍﻟﺒﺸﺮﺓ‪،‬‬
‫ﺑﻞ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺇﻣﺎ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺇﻣﺎ ﻣﻘﺪﻣﺎﺗﻪ ﻣﻦ ﺍﻟﺘﻘﺒﻴﻞ ﻭﺍﻟﻌﻨﺎﻕ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻛﻞ‬
‫ﻣﺲ ﺗﺼﺤﺒﻪ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﺘﻠﺬﺫ‪.‬‬

‫ﻋﻠﻰ ﺃﻧﻨﺎ ﻟﻮ ﻧﻈﺮﻧﺎ ﻓ ﻲ ﺻ ﺤﻴﺢ ﺍﻟﻤﻨﻘ ﻮﻝ ﻋ ﻦ ﺭﺳ ﻮﻝ ﷲ ﷺ ﻟﻮﺟ ﺪﻧﺎ ﻣ ﺎ ﻳ ﺪﻝ‬

‫ﻋﻠﻰ ﺃﻥ ﻣﺠﺮﺩ ﻟﻤﺲ ﺍﻟﻴ ﺪ ﻟﻠﻴ ﺪ ﺑ ﻴﻦ ﺍﻟﺮﺟ ﻞ ﻭﺍﻟﻤ ﺮﺃﺓ ﺑ ﻼ ﺷ ﻬﻮﺓ ﻭﻻ ﺧﺸ ﻴﺔ ﻓﺘﻨ ﺔ‪،‬‬
‫ﻏﻴﺮ ﻣﻤﻨﻮﻉ ﻓﻲ ﻧﻔﺴ ﻪ‪ ،‬ﺑ ﻞ ﻗ ﺪ ﻓﻌﻠ ﻪ ﺍﻟﻨﺒ ﻲ ﷺ‪ ،‬ﻭﺍﻷﺻ ﻞ ﻓ ﻲ ﻓﻌﻠ ﻪ ﺃﻧ ﻪ ﻟﻠﺘﺸ ﺮﻳﻊ‬
‫ﺴﻨَﺔٌ{ ]ﺍﻷﺣﺰﺍﺏ‪.[21 :‬‬ ‫ﻮل ﱠِ‬
‫ﻭﺍﻻﻗﺘﺪﺍء‪} :‬ﻟََﻘ ْﺪ َﻛﺎ َن ﻟَ ُﻜﻢ ِﰲ رﺳ ِ‬
‫ُﺳ َﻮةٌ َﺣ َ‬
‫ا‪ L‬أ ْ‬ ‫ْ َُ‬
‫ﻓﻘ ﺪ ﺭﻭﻯ ﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻷﺩﺏ ﻣ ﻦ »ﺻ ﺤﻴﺤﻪ« ﻋ ﻦ ﺃﻧ ﺲ ﺑ ﻦ ﻣﺎﻟ ﻚ‬
‫ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻣﻦ ﺇﻣﺎء ﺃﻫ ﻞ ﺍﻟﻤﺪﻳﻨ ﺔ‪ ،‬ﻟﺘﺄﺧ ﺬ ﺑﻴ ﺪ ﺭﺳ ﻮﻝ‬
‫ﷲ ﷺ‪ ،‬ﻓﺘﻨﻄﻠﻖ ﺑﻪ ﺣﻴﺚ ﺷﺎءﺕ«‪.‬‬

‫)‪ (50‬ﺍﻧﻈﺮ ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪60‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻀ ﺎ ﻗ ﺎﻝ‪» :‬ﺇﻥ ﻛﺎﻧ ﺖ ﺍﻟﻮﻟﻴ ﺪﺓ ‪ -‬ﻳﻌﻨ ﻲ‬

‫ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ ﻟﻺﻣ ﺎﻡ ﺃﺣﻤ ﺪ ﻋ ﻦ ﺃﻧ ﺲ ﺃﻳ ً‬
‫ﺍﻷﻣﺔ ‪ -‬ﻣﻦ ﻭﻻﺋﺪ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻟﺘﺠﺊ‪ ،‬ﻓﺘﺄﺧﺬ ﺑﻴﺪ ﺭﺳﻮﻝ ﷲ ﷺ‪ ،‬ﻓﻤﺎ ﻳﻨﺰﻉ ﻳﺪﻩ ﻣﻦ‬
‫ﻀﺎ‪.‬‬
‫ﻳﺪﻫﺎ ﺣﺘﻰ ﺗﺬﻫﺐ ﺑﻪ ﺣﻴﺚ ﺷﺎءﺕ«‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﻳ ً‬

‫ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﻓﻲ »ﺍﻟﻔﺘﺢ«‪» :‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻷﺧ ﺬ ﺑﺎﻟﻴ ﺪ ﻻﺯﻣ ﻪ‪ ،‬ﻭﻫ ﻮ ﺍﻟﺮﻓ ﻖ‬

‫ﻭﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻟ ﺬﻛﺮﻩ ﺍﻟﻤ ﺮﺃﺓ ﺩﻭﻥ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻷﻣﺔ ﺩﻭﻥ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺣﻴﺚ ﻋﻤﻢ ﺑﻠﻔﻆ »ﺍﻹﻣﺎء« ﺃﻱ ﺃﻣﺔ ﻛﺎﻧﺖ‪ ،‬ﻭﺑﻘﻮﻟﻪ‪:‬‬
‫»ﺣﻴﺚ ﺷﺎءﺕ« ﺃﻱ ﻣﻜﺎﻥ ﻣﻦ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻭﺍﻟﺘﻌﺒﻴ ﺮ ﺑﺎﻷﺧ ﺬ ﺑﺎﻟﻴ ﺪ ﺇﺷ ﺎﺭﺓ ﺇﻟ ﻲ ﻏﺎﻳ ﺔ‬
‫ﺍﻟﺘﺼﺮﻑ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﺣﺎﺟﺘﻬﺎ ﺧ ﺎﺭﺝ ﺍﻟﻤﺪﻳﻨ ﺔ‪ ،‬ﻭﺍﻟﺘﻤﺴ ﺖ ﻣﻨ ﻪ ﻣﺴ ﺎﻋﺪﺗﻬﺎ ﻓ ﻲ‬
‫ﺗﻠﻚ ﺍﻟﺤﺎﺟﺔ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺰﻳ ﺪ ﺗﻮﺍﺿ ﻌﻪ ﻭﺑﺮﺍءﺗ ﻪ ﻣ ﻦ ﺟﻤﻴ ﻊ ﺃﻧ ﻮﺍﻉ ﺍﻟﻜﺒ ﺮ ﺻ ﻠﻰ ﷲ‬

‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ)‪.(51‬‬

‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺤﺎﻓﻆ ﺭﺣﻤ ﻪ ﷲ ﻣﺴ ﻠﻢ ﻓ ﻲ ﺟﻤﻠﺘ ﻪ‪ ،‬ﻭﻟﻜ ﻦ ﺻ ﺮﻓﻪ ﻣﻌﻨ ﻰ ﺍﻷﺧ ﺬ‬

‫ﺑﺎﻟﻴﺪ ﻋﻦ ﻅﺎﻫﺮﻩ ﺇﻟﻰ ﻻﺯﻣﻪ ﻭﻫ ﻮ ﺍﻟﻤﺮﻓ ﻖ ﻭﺍﻻﻧﻘﻴ ﺎﺩ ﻏﻴ ﺮ ﻣﺴ ﻠﻢ‪ ،‬ﻭﻷﻥ ﺍﻟﻈ ﺎﻫﺮ‬
‫ﻭﺍﻟﻼﺯﻡ ﻣﺮﺍﺩﺍﻥ ﻣﻌًﺎ‪ .‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠ ﻰ ﻅ ﺎﻫﺮﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﺟ ﺪ‬
‫ﺩﻟﻴﻞ ﺃﻭ ﻗﺮﻳﻨﺔ ﻣﻌﻴﻨﺔ ﺗﺼﺮﻓﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻻ ﺃﺭﻯ ﻫﻨﺎ ﻣ ﺎ ﻳﻤﻨ ﻊ ﺫﻟ ﻚ‪ ،‬ﺑ ﻞ‬
‫ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ ،‬ﻭﻓﻴﻬﺎ‪» :‬ﻓﻤﺎ ﻳﻨﺰﻉ ﻳ!ﺪﻩ ﻣ!ﻦ ﻳ!ﺪﻫﺎ ﺣﺘ!ﻰ ﺗ!ﺬﻫﺐ ﺑ!ﻪ ﺣﻴ!ﺚ‬
‫ﺷ!!!ﺎءﺕ«‪ .‬ﻟﺘ ﺪﻝ ﺑﻮﺿ ﻮﺡ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻈ ﺎﻫﺮ ﻫ ﻮ ﺍﻟﻤ ﺮﺍﺩ‪ ،‬ﻭﺃﻥ ﻣ ﻦ ﺍﻟﺘﻜﻠ ﻒ‬
‫ﻭﺍﻻﻋﺘﺴﺎﻑ ﺍﻟﺨﺮﻭﺝ ﻋﻨﻪ‪.‬‬

‫ﻀ ﺎ‪:‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﺃﺑﻠﻎ ﻣ ﺎ ﺟ ﺎء ﻓ ﻲ »ﺍﻟﺼ ﺤﻴﺤﻴﻦ« ﻭﺍﻟﺴ ﻨﻦ ﻋ ﻦ ﺃﻧ ﺲ ﺃﻳ ً‬

‫)‪» (51‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« ﺍﻟﺠﺰء ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪61‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫»ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗَﺎ َﻝ ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻠﻮﻟﺔ‪ .‬ﻋﻨﺪ ﺧﺎﻟﺘﻪ ‪ -‬ﺧﺎﻟﺔ ﺃﻧﺲ ‪ -‬ﺃﻡ ﺣﺮﺍﻡ ﺑﻨﺖ ﻣﻠﺤ ﺎﻥ‬
‫ﺯﻭﺝ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻭﻧﺎﻡ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺍﺿﻌًﺎ ﺭﺃﺳﻪ ﻓﻲ ﺣﺠﺮﻫﺎ ﻭﺟﻌﻠﺖ ﺗﻔﻠ ﻲ‬
‫ﺭﺃﺳﻪ ‪ «...‬ﺇﻟﻲ ﺁﺧﺮ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪.‬‬

‫ﻭﻗﺪ ﺫﻛﺮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺑﻴﺎﻥ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻗﺎﻝ‪» :‬ﻭﻓﻴﻪ‬
‫ﺟﻮﺍﺯ ﻗﺎﺋﻠﺔ ﺍﻟﻀﻴﻒ ﻓﻲ ﻏﻴﺮ ﺑﻴﺘﻪ ﺑﺸﺮﻁﻪ ﻛﺎﻹﺫﻥ ﻭﺃﻣﻦ ﺍﻟﻔﺘﻨﺔ ‪ ...‬ﻭﺟﻮﺍﺯ ﺧﺪﻣ ﺔ‬
‫ﺍﻟﻤﺮﺃﺓ ﺍﻷﺟﻨﺒﻴﺔ ﻟﻠﻀﻴﻒ ﺑﺈﻁﻌﺎﻣﻪ ﻭﺍﻟﺘﻤﻬﻴﺪ ﻟﻪ ﻭﻧﺤﻮ ﺫﻟﻚ ‪...‬‬

‫ﻭﻓﻴﻪ ﺧﺪﻣﺔ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻀﻴﻒ ﺑﺘﻔﻠﻴﺔ ﺭﺃﺳﻪ‪ .‬ﻭﻗﺪ ﺃﺷﻜﻞ ﻫ ﺬﺍ ﻋﻠ ﻰ ﺟﻤﺎﻋ ﺔ‪ ،‬ﻓﻘ ﺎﻝ‬
‫ﺍﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺒ ﺮ‪ :‬ﺃﻅ ﻦ ﺃﻥ ﺃﻡ ﺣ ﺮﺍﻡ ﺃﺭﺿ ﻌﺖ ﺭﺳ ﻮﻝ ﷲ ﷺ‪ ،‬ﺃﻭ ﺃﺧﺘﻬ ﺎ ﺃﻡ ﺳ ﻠﻴﻢ‪،‬‬
‫ﻓﺼﺎﺭﺕ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻣﻪ ﺃﻭ ﺧﺎﻟﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻛ ﺎﻥ ﻳﻨ ﺎﻡ ﻋﻨ ﺪﻫﺎ‪ .‬ﻭﺗﻨ ﺎﻝ‬
‫ﻣﻨﻪ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻨﺎﻟﻪ ﻣﻦ ﻣﺤﺎﺭﻣﻪ‪ .‬ﺛﻢ ﺳ ﺎﻕ ﺑﺴ ﻨﺪﻩ ﻣ ﺎ ﻳ ﺪﻝ ﻋﻠ ﻰ ﺃﻥ ﺃﻡ‬
‫ﺣﺮﺍﻡ ﻛﺎﻧﺖ ﻣﻨﻪ ﺫﺍﺕ ﻣﺤﺮﻡ ﻣﻦ ﻗﺒﻞ ﺧﺎﻻﺗﻪ‪ ،‬ﻷﻥ ﺃﻡ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺟﺪﻩ ﻛﺎﻧﺖ ﻣﻦ‬
‫ﺑﻨﻲ ﺍﻟﻨﺠﺎﺭ ‪ ...‬ﺇﻟﺦ‪.‬‬

‫ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺑﻞ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﷺ ﻣﻌﺼﻮ ًﻣﺎ‪ ،‬ﻳﻤﻠﻚ ﺇﺭﺑﻪ ﻋﻦ ﺯﻭﺟﺘ ﻪ ﻓﻜﻴ ﻒ ﻋ ﻦ‬
‫ﻏﻴﺮﻫ ﺎ ﻣﻤ ﺎ ﻧﺤ ﻮ ﺍﻟﻤﻨ ﺰﻩ ﻋﻨ ﻪ؟ ﻭﻫ ﻮ ﺍﻟﻤﺒ ﺮﺃ ﻣ ﻦ ﻛ ﻞ ﻓﻌ ﻞ ﻗﺒ ﻴﺢ‪ ،‬ﻭﻗ ﻮﻝ ﺭﻓ ﺚ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺧﺼﺎﺋﺼﻪ‪.‬‬

‫ﻭﺭﺩ ﺫﻟ ﻚ ﺍﻟﻘﺎﺿ ﻲ ﻋﻴ ﺎﺽ ﺑ ﺄﻥ ﺍﻟﺨﺼ ﺎﺋﺺ ﻻ ﺗﺜﺒ ﺖ ﺑﺎﻻﺣﺘﻤ ﺎﻝ‪ .‬ﻭﺛﺒ ﻮﺕ‬

‫ﺍﻟﻌﺼﻤﺔ ﻣﺴﻠﻢ‪ ،‬ﻟﻜﻦ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺨﺼﻮﺻﻴﺔ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻻﻗﺘﺪﺍء ﺑ ﻪ ﻓ ﻲ ﺃﻓﻌﺎﻟ ﻪ‪،‬‬
‫ﺣﺘﻰ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺨﺼﻮﺻﻴﺔ ﺩﻟﻴﻞ‪.‬‬

‫ﻭﺑﺎﻟﻎ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺪﻣﻴﺎﻁﻲ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑﺎﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﺩﻋﺎء‬
‫ﺍﻟﻤﺤﺮﻣﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺫﻫﻞ ﻛﻞ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺃﻡ ﺣﺮﺍﻡ ﺃﺣﺪﻯ ﺧﺎﻻﺕ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﷲ‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪62‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻠﻴﻪ ﻭﺳ ﻠﻢ ﻣ ﻦ ﺍﻟﺮﺿ ﺎﻋﺔ ﺃﻭ ﻣ ﻦ ﺍﻟﻨﺴ ﺐ‪ ،‬ﻭﺍﻟﻼﺗ ﻲ ﺃﺭﺿ ﻌﺘﻪ ﻣﻌﻠﻮﻣ ﺎﺕ‪ ،‬ﻟ ﻴﺲ‬
‫ﻓﻴﻬﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺍﻟﺒﺘﺔ‪ ،‬ﺳﻮﻯ ﺃﻡ ﻋﺒﺪ ﺍﻟﻤﻄﻠ ﺐ‪ ،‬ﻭﻫ ﻲ ﺳ ﻠﻤﻲ ﺑﻨ ﺖ ﻋﻤ ﺮﻭ‬
‫ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﻟﺒﻴﺪ ﺑﻦ ﺧﺮﺍﺵ ﺑﻦ ﻋﺎﻣﺮ ﺑ ﻦ ﻏ ﻨﻢ ﺑ ﻦ ﻋ ﺪﻱ ﺑ ﻦ ﺍﻟﻨﺠ ﺎﺭ‪ ،‬ﻭﺃﻡ ﺣ ﺮﺍﻡ‬
‫ﻫﻲ ﺑﻨﺖ ﻣﻠﺤﺎﻥ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣ ﺮﺍﻡ ﺑ ﻦ ﺟﻨ ﺪﺏ ﺑ ﻦ ﻋ ﺎﻣﺮ ﺍﻟﻤ ﺬﻛﻮﺭ‪ .‬ﻓ ﻼ‬
‫ﺗﺠﺘﻤﻊ ﺃﻡ ﺣﺮﺍﻡ ﻭﺳﻠﻤﻰ ﺇﻻ ﻓﻲ ﻋﺎﻣﺮ ﺑ ﻦ ﻏ ﻨﻢ ﺟ ﺪﻫﻤﺎ ﺍﻷﻋﻠ ﻰ‪ ،‬ﻭﻫ ﺬﻩ ﺧﺌﻮﻟ ﺔ ﻻ‬
‫ﺗﺜﺒ ﺖ ﺑﻬ ﺎ ﻣﺤﺮﻣﻴ ﺔ‪ ،‬ﻷﻧﻬ ﺎ ﺧﺌﻮﻟ ﺔ ﻣﺠﺎﺯﻳ ﺔ‪ ،‬ﻭﻫ ﻲ ﻛﻘﻮﻟ ﻪ ‪ -‬ﷺ ‪ -‬ﻟﺴ ﻌﺪ ﺑ ﻦ ﺃﺑ ﻲ‬
‫ﻭﻗﺎﺹ‪» :‬ﻫﺬﺍ ﺧﺎﻟﻲ«‪ .‬ﻟﻜﻮﻧﻪ ﻣﻦ ﺑﻨﻲ ﺯﻫﺮﺓ‪ ،‬ﻭﻫﻢ ﺃﻗﺎﺭﺏ ﺃﻣﻪ ﺃﻣﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﺳﻌﺪ‬
‫ﺃ ًﺧﺎ ﻷﻣﻨﻪ‪ ،‬ﻻ ﻣﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺛﻢ ﻗ ﺎﻝ‪ :‬ﻭﺇﺫﺍ ﺗﻘ ﺮﺭ ﻫ ﺬﺍ ﻓﻘ ﺪ ﺛﺒ ﺖ‬
‫ﻓﻲ »ﺍﻟﺼﺤﻴﺢ« ﺃﻧﻪ ﷺ ﻛﺎﻥ ﻻ ﻳﺪﺧﻞ ﻋﻠ ﻰ ﺃﺣ ﺪ ﻣ ﻦ ﺍﻟﻨﺴ ﺎء ﺇﻻ ﻋﻠ ﻰ ﺃﺯﻭﺍﺟ ﻪ ‪-‬‬
‫ﺇﻻ ﻋﻠ ﻰ ﺃﻡ ﺳ ﻠﻴﻢ‪ ،‬ﻓﻘ ﻞ ﻟ ﻪ‪ :‬ﺃﻱ ﺳ ﺌﻞ ﻓ ﻲ ﺫﻟ ﻚ ‪ -‬ﻓﻘ ﺎﻝ‪» :‬ﺃﺭﺣﻤﻬ!!ﺎ‪ ،‬ﻗﺘ!!ﻞ ﺃﺧﻮﻫ!!ﺎ‬
‫ﻣﻌﻲ«‪ .‬ﻳﻌﻨﻰ ﺣﺮﺍﻡ ﺑﻦ ﻣﻠﺤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺘﻞ ﻳﻮﻡ ﺑﺌﺮ ﻣﻌﻮﻧﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛ ﺎﻥ ﻫ ﺬﺍ ﺍﻟﺤ ﺪﻳﺚ ﻗ ﺪ ﺧ ﺺ ﺃﻡ ﺳ ﻠﻴﻢ ﺑﺎﻻﺳ ﺘﺜﻨﺎء‪ ،‬ﻓﻤﺜﻠﻬ ﺎ ﺃﻡ ﺣ ﺮﺍﻡ‬

‫ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻫﻨﺎ‪ .‬ﻓﻬﻤﺎ ﺃﺧﺘﺎﻥ ﻭﻛﺎﻧﺘﺎ ﻓﻲ ﺩﺍﺭ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻓﻲ ﺑﻴﺖ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺣﺮﺍﻡ ﺑ ﻦ ﻣﻠﺤ ﺎﻥ ﺃﺧﻮﻫﻤ ﺎ ﻣﻌً ﺎ‪ ،‬ﻓﺎﻟﻌﻠ ﺔ ﻣﺸ ﺘﺮﻛﺔ ﻓﻴﻬﻤ ﺎ ‪ -‬ﻛﻤ ﺎ ﺫﻛ ﺮ‬
‫ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪.‬‬

‫ﻭﻗﺪ ﺃﻧﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﺃﻥ ﺃﻡ ﺳﻠﻴﻢ ﻫﻲ ﺃﻡ ﺃﻧﺲ ﺧ ﺎﺩﻡ ﺍﻟﻨﺒ ﻲ ﺻ ﻠﻰ‬
‫ﷲ ﻋﻠﻴ ﻪ ﻭﺳ ﻠﻢ‪ ،‬ﻭﻗ ﺪ ﺟ ﺮﺕ ﺍﻟﻌ ﺎﺩﺓ ﺑﻤﺨﺎﻟﻄ ﺔ ﺍﻟﻤﺨ ﺪﻭﻡ ﺧﺎﺩﻣ ﻪ‪ ،‬ﻭﺃﻫ ﻞ ﺧﺎﺩﻣ ﻪ‪،‬‬
‫ﻭﺭﻓﻊ ﺍﻟﺤﺸﻤﺔ ﺍﻟﺘﻲ ﺗﻘﻊ ﺑﻴﻦ ﺍﻷﺟﺎﻧﺐ ﻋﻨﻬﻢ‪.‬‬

‫ﺛﻢ ﻗﺎﻝ ﺍﻟﺪﻣﻴﺎﻁﻲ‪ :‬ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺨﻠ ﻮﺓ ﺑ ﺄﻡ ﺣ ﺮﺍﻡ‪،‬‬
‫ﻭﻟﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﻣﻊ ﻭﻟﺪ‪ ،‬ﺃﻭ ﺧﺎﺩﻡ‪ ،‬ﺃﻭ ﺯﻭﺝ‪ ،‬ﺃﻭ ﺗﺎﺑﻊ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪63‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﻫﻮ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻱ‪ ،‬ﻟﻜﻨ ﻪ ﻻ ﻳ ﺪﻓﻊ ﺍﻹﺷ ﻜﺎﻝ ﻣ ﻦ ﺃﺻ ﻠﻪ‪ ،‬ﻟﺒﻘ ﺎء‬
‫ﺍﻟﻤﻼﻣﺴﺔ ﻓﻲ ﺗﻔﻠﻴﺔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﻮﻡ ﻓﻲ ﺍﻟﺤﺠﺮ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺤ ﺎﻓﻆ‪» :‬ﻭﺃﺣﺴ ﻦ ﺍﻷﺟﻮﺑ ﺔ ﺩﻋ ﻮﻯ ﺍﻟﺨﺼﻮﺻ ﻴﺔ‪ ،‬ﻭﻻ ﻳﺮﺩﻫ ﺎ ﻛﻮﻧﻬ ﺎ ﻻ‬
‫ﺗﺜﺒﺖ ﺇﻻ ﺑﺎﻟﺪﻟﻴﻞ ﻷﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﺿﺢ«)‪.(52‬‬

‫ﻀﺎ ﻛﺎﻥ ﺃﻭ ﻭﺍﺿ ًﺤﺎ؟‬

‫ﻭﻻ ﺃﺩﺭﻯ ﺃﻳﻦ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻏﺎﻣ ً‬

‫ﻭﺍﻟﺬﻱ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﻣﺠﺮﺩ ﺍﻟﻤﻼﻣﺴﺔ ﻟﻴﺲ ﺣﺮﺍ ًﻣﺎ‪،‬‬
‫ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺃﺳﺒﺎﺏ ﺍﻟﺨﻠﻄﺔ ﻛﻤﺎ ﻛﺎﻥ ﺑﻴﻦ ﺍﻟﻨﺒ ﻲ ﷺ ﻭﺃﻡ ﺣ ﺮﺍﻡ ﻭﺃﻡ ﺳ ﻠﻴﻢ‪ ،‬ﻭﺃﻣﻨ ﺖ‬
‫ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺍﻟﺠﺎﻧﺒﻴﻴﻦ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﻤﺼ ﺎﻓﺤﺔ ﻋﻨ ﺪ ﺍﻟﺤﺎﺟ ﺔ ﻛﻤﺜ ﻞ ﺍﻟﻘ ﺎﺩﻡ ﻣ ﻦ ﺳ ﻔﺮ‪،‬‬
‫ﻭﺍﻟﻘﺮﻳﺐ ﺇﺫﺍ ﺯﺍﺭ ﻗﺮﻳﺒﺔ ﻟﻪ ﺃﻭ ﺯﺍﺭﺗﻪ‪ ،‬ﻣﻦ ﻏﻴ ﺮ ﻣﺤﺎﺭﻣ ﻪ‪ ،‬ﻛﺎﺑﻨ ﺔ ﺍﻟﺨ ﺎﻝ‪ ،‬ﺃﻭ ﺍﺑﻨ ﺔ‬
‫ﺍﻟﺨﺎﻟﺔ‪ ،‬ﺃﻭ ﺍﺑﻨﺔ ﺍﻟﻌﻢ‪ ،‬ﺃﻭ ﺍﺑﻨﺔ ﺍﻟﻌﻤﺔ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﺍﻟﻌﻢ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﺍﻟﺨﺎﻝ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬
‫ﺻﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻘﺎء ﺑﻌﺪ ﻁﻮﻝ ﻏﻴﺎﺏ‪.‬‬
‫ﻭﺧﺼﻮ ً‬
‫ﻭﺍﻟﺬﻱ ﺃﺣﺐ ﺃﻥ ﺃﺅﻛﺪﻩ ﻓﻲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺇﻧﻤﺎ ﺗﺠﻮﺯ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺃﻣﻦ ﺍﻟﻔﺘﻨ ﺔ‪ ،‬ﻓ ﺈﺫﺍ ﺧﻴﻔ ﺖ‬
‫ﺍﻟﻔﺘﻨ ﺔ ﻋﻠ ﻰ ﺃﺣ ﺪ ﺍﻟﻄ ﺮﻓﻴﻦ‪ ،‬ﺃﻭ ﻭﺟ ﺪﺕ ﺍﻟﺸ ﻬﻮﺓ ﻭﺍﻟﺘﻠ ﺬﺫ ﻣ ﻦ ﺃﺣ ﺪﻫﻤﺎ ﺣﺮﻣ ﺖ‬
‫ﺍﻟﻤﺼﺎﻓﺤﺔ ﺑﻼ ﺷﻚ‪.‬‬

‫ﺑﻞ ﺃﻭ ﻓﻘﺪ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻁﺎﻥ ‪ -‬ﻋﺪﻡ ﺍﻟﺸﻬﻮﺓ ﻭﺃﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ .‬ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﻣﺤﺎﺭﻣ ﻪ‬
‫ﻣﺜﻞ ﺧﺎﻟﺘﻪ‪ ،‬ﺃﻭ ﻋﻤﺘﻪ‪ ،‬ﺃﻭ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﺃﻭ ﺑﻨﺖ ﺍﻣﺮﺃﺗ ﻪ ﺃﻭ ﺯﻭﺟ ﺔ ﺃﺑﻴ ﻪ‪ ،‬ﺃﻭ‬
‫ﺃﻡ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺣﻴﻨﺌﺬ ﺣﺮﺍ ًﻣﺎ‪.‬‬

‫)‪ (52‬ﺍﻧﻈﺮ‪» :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ« )‪) (231 ،230/13‬ﺑﺘﺼﺮﻑ(‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪64‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻀﺎ‪،‬‬
‫ﺑﻞ ﻟﻮ ﻓﻘﺪ ﺍﻟﺸﺮﻁﺎﻥ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺑﻴﻦ ﺻﺒﻲ ﺃﻣﺮﺩ‪ ،‬ﺣﺮﻣﺖ ﻣﺼﺎﻓﺤﺘﻪ ﺃﻳ ً‬
‫ﺧﻄﺮﺍ ﻣﻦ ﺍﻷﻧﺜﻰ‪.‬‬
‫ً‬ ‫ﻭﺭﺑﻤﺎ ﻛﺎﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻴﺌﺎﺕ‪ ،‬ﻭﻟﺪﻯ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﺷﺪ‬

‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﻨﺒﻐﻲ ﺍﻻﻗﺘﺼﺎﺭ ﻓﻲ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺟﺎء‬

‫ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﻛﺎﻷﻗﺎﺭﺏ ﻭﺍﻷﺻﻬﺎﺭ ﺍﻟﺬﻳﻦ ﺑﻴﻨﻬﻢ ﺧﻠﻄﺔ ﻭﺻﻠﺔ ﻗﻮﻳﺔ‪ ،‬ﻭﻻ ﻳﺤﺴﻦ‬
‫ﺍﻟﺘﻮﺳﻊ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺳﺪًﺍ ﻟﻠﺬﺭﻳﻌﺔ‪ ،‬ﻭﺑﻌﺪًﺍ ﻋﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺃﺧﺬًﺍ ﺑﺎﻷﺣﻮﻁ‪ ،‬ﻭﺍﻗﺘﺪﺍء‬
‫ﺑﺎﻟﻨﺒﻲ ﷺ ﺍﻟﺬﻱ ﻟﻢ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﺻﺎﻓﺢ ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ﻗﻂ ﻭﺃﻓﻀﻞ ﻟﻠﻤﺴﻠﻢ‬
‫ﺍﻟﻤﺘﺪﻳﻦ‪ ،‬ﻭﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﻤﺘﺪﻳﻨﺔ ﺃﻻ ﻳﺒﺪﺃ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﻤﺼﺎﻓﺤﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺻﻮﻓﺢ‬
‫ﺻﺎﻓﺢ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﻗﺮﺭﻧ ﺎ ﺍﻟﺤﻜ ﻢ ﻟﻴﻌﻤ ﻞ ﺑ ﻪ ﻣ ﻦ ﻳﺤﺘ ﺎﺝ ﺇﻟﻴ ﻪ ﺩﻭﻥ ﺃﻥ ﻳﺸ ﻌﺮ ﺃﻧ ﻪ ﻓ ﺮﻁ ﻓ ﻲ‬
‫ﺃﻣﺮﺍ ً‬
‫ﻗﺎﺑﻼ ﻟﻼﺟﺘﻬﺎﺩ‪.‬‬ ‫ﺩﻳﻨﻪ‪ ،‬ﻭﻻ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻣﻦ ﺭﺁﻩ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﺎ ﺩﺍﻡ ً‬
‫ﻭﺑﺎ‪ -‬ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫***‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪65‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﻤﻞ ﺍﻟﻤﺮﺃﺓ‬

‫ﺱ‪ :‬ﻣ ﺎ ﺣﻜ ﻢ ﻋﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﺷ ﺮ ً‬

‫ﻋﺎ؟ ﺃﻋﻨ ﻲ ﻋﻤﻠﻬ ﺎ ﺧ ﺎﺭﺝ ﺍﻟﺒﻴ ﺖ‪ ،‬ﻛﻤ ﺎ ﻳﻌﻤ ﻞ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻌﻤﻞ ﻭﺗﺴ ﻬﻢ ﺑﻨﺼ ﻴﺐ ﻓ ﻲ ﺍﻹﻧﺘ ﺎﺝ ﻭﺍﻟﺘﻨﻤﻴ ﺔ ﻭﺍﻟﻨﺸ ﺎﻁ‬
‫ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ؟ ﺃﻡ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻴﻬﺎ ‪ -‬ﺃﻭ ﺍﻟﻤﻔﺮﻭﺽ ﻋﻠﻴﻬﺎ ‪ -‬ﺃﻥ ﺗﻈﻞ ﺣﺒﻴﺴﺔ ﺍﻟﺒﻴ ﺖ‬
‫ﻻ ﺗﻌﻤﻞ ﺇﻻ ﺑﻴﻦ ﺟﺪﺭﺍﻧﻪ ﺍﻷﺭﺑﻌﺔ؟ ﻟﻄﺎﻟﻤﺎ ﺳﻤﻌﻨﺎ ﺃﻥ ﺩﻳﻨﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻛﺮﻡ ﺍﻟﻤﺮﺃﺓ‪،‬‬
‫ﻭﻣﻨﺤﻬﺎ ﺣﻘﻮﻗﻬﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳﻌﺮﻑ ﺫﻟﻚ ﺍﻟﻐﺮﺏ ﺑﺠﻤﻠﺔ ﻗ ﺮﻭﻥ‪ ،‬ﺃﻓ ﻼ ﻳﻌﺘﺒ ﺮ‬
‫ﺍﻟﻌﻤﻞ ﻣﻦ ﺣﻘﻮﻗﻬﺎ ﺍﻟﺘﻲ ﺗﺼﻮﻥ ﺑﻪ ﻣﺎء ﻭﺟﻬﻬﺎ ﺃﻥ ﻳﺮﺍﻕ‪ ،‬ﻭﺗﺤﻔﻆ ﺑﻪ ﻋﺮﺿﻬﺎ ﺃﻥ‬
‫ﻳﺼﺒﺢ ﺳﻠﻌﺔ ﻟﻠﻤﺴﺎﻭﻣﺔ ﺗﺮﺧﺼﻬﺎ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺗﺒﺘﺬﻟﻬﺎ ﺍﻟﻀﺮﻭﺭﺓ؟‬

‫ﻭﻟﻤﺎﺫﺍ ﻻ ﺗﺨﻮﺽ ﺍﻟﻤﺮﺃﺓ ﻣﻌﺘﺮﻙ ﺍﻟﺤﻴﺎﺓ ﻛﻤﺎ ﺧﺎﺿﺘﻪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻓﺘﺼﻘﻞ‬
‫ﺷﺨﺼﻴﺘﻬﺎ ﻭﺗﻜﺴﺐ ﺣﻘﻬﺎ‪ ،‬ﻭﺗﺴﺘﻘﻞ ﺑﺄﻣﺮ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺗﺴﻬﻢ ﻓﻲ ﺗﺮﻗﻴﺔ ﻣﺠﺘﻤﻌﻬﺎ؟‬

‫ﺇﻧﻨ ﺎ ﻧﺮﻳ ﺪ ﺃﻥ ﻧﻌ ﺮﻑ ﺍﻟﺤ ﺪﻭﺩ ﺍﻟﺸ ﺮﻋﻴﺔ ﻟﻠﻌﻤ ﻞ ﺍﻟﻤﺒ ﺎﺡ ﻟﻠﻤ ﺮﺃﺓ ﺍﻟﻤﺴ ﻠﻤﺔ‪ ،‬ﺍﻟﺘ ﻲ‬
‫ﺗﻌﻤﻞ ﻟﺪﻧﻴﻬﺎ ﺩﻭﻥ ﺃﻥ ﺗﺨﺴﺮ ﺩﻳﻨﻬﺎ‪ ،‬ﺑﻌﻴﺪًﺍ ﻋﻦ ﺗﺰﻣﺖ ﺍﻟﻤﺘﺸﺪﺩﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ‬
‫ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺘﻌﻠﻢ‪ ،‬ﻭﻻ ﺃﻥ ﺗﻌﻤﻞ‪ ،‬ﻭﻻ ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﺑﻴﺘﻬﺎ ﻭﻟﻮ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺑﻌﻴﺪًﺍ‬
‫ﻀﺎ ﻋﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻟﻠﻤﺴﻠﻤﺔ ﺃﻥ ﺗﺘﺤﻠﻞ ﻣ ﻦ ﻛ ﻞ ﻗﻴ ﺪ‪ ،‬ﻭﺃﻥ ﺗﻌ ﺮﺽ ﺑﻀ ﺎﻋﺔ‬
‫ﺃﻳ ً‬
‫ﺭﺧﻴﺼﺔ ﻓﻲ ﺍﻷﺳﻮﺍﻕ‪.‬‬

‫ﻛ ﻞ ﻣ ﺎ ﻧﺮﻳ ﺪﻩ ﻫ ﻮ ﺣﻜ ﻢ ﺍﻟﺸ ﺮﻉ ﺍﻟﺼ ﺤﻴﺢ ﺍﻟ ﺬﻱ ﻻ ﺇﻓ ﺮﺍﻁ ﻓﻴ ﻪ ﻭﻻ ﺗﻔ ﺮﻳﻂ‪.‬‬

‫)ﻣﺴﻠﻤﺔ ﻣﺘﻌﻠﻤﺔ(‪.‬‬

‫ﺟـ‪ :‬ﺍﻟﻤﺮﺃﺓ ﺇﻧﺴﺎﻥ‪ ،‬ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻫﻲ ﻣﻨﻪ ﻭﻫﻮ ﻣﻨﻬ ﺎ ﻛﻤ ﺎ ﻗ ﺎﻝ ﺍﻟﻘ ﺮﺁﻥ‪O } :‬‬
‫‪] {QP‬ﺁﻝ ﻋﻤ ﺮﺍﻥ‪ [195 :‬ﻭﺍﻹﻧﺴ ﺎﻥ ﻛ ﺎﺋﻦ ﺣ ﻲ ﻣ ﻦ ﻁﺒﻴﻌﺘ ﻪ ﺃﻥ ﻳﻔﻜ ﺮ ﻭﻳﻌﻤ ﻞ‪،‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪66‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺇﻻ ﻟﻢ ﻳﻜﻦ ﺇﻧﺴﺎﻧًﺎ‪.‬‬

‫ﻭﷲ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﺧﻠ ﻖ ﺍﻟﻨ ﺎﺱ ﻟﻴﻌﻤﻠ ﻮﺍ‪ ،‬ﺑ ﻞ ﻣ ﺎ ﺧﻠﻘﻬ ﻢ ﺇﻻ ﻟﻴﺒﻠ ﻮﻫﻢ ﺃﻳﻬ ﻢ ﺃﺣﺴ ﻦ‬
‫ً‬
‫ﻋﻤﻼ‪ ،‬ﻓﺎﻟﻤﺮﺃﺓ ﻣﻜﻠﻔﺔ ﻛﺎﻟﺮﺟﻞ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﺑﺎﻟﻌﻤﻞ ﺍﻷﺣﺴﻦ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺨﺼﻮﺹ‪،‬‬
‫ﻭﻫﻲ ﻣﺜﺎﺑﺔ ﻋﻠﻴﻪ ‪ -‬ﻛﺎﻟﺮﺟﻞ ‪ -‬ﻣﻦ ﷲ ﻋﺰ ﻭﺟ ﻞ ‪ -‬ﻛﻤ ﺎ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻲ‪A } :‬‬
‫‪] {MLKJIHGFEDCB‬ﺁﻝ ﻋﻤ ﺮﺍﻥ‪ ،[195 :‬ﻭﻫ ﻲ ﻣﺜﺎﺑ ﺔ‬
‫ﻀﺎ‪{zy} :‬‬
‫ﻋﻠﻰ ﻋﻤﻠﻬﺎ ﺍﻟﺤﺴﻦ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻣﻜﺎﻓﺄﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﻳ ً‬
‫|}~_`‪] {dcba‬ﺍﻟﻨﺤﻞ‪.[97 :‬‬

‫ﻀﺎ ‪ -‬ﻛﻤ ﺎ ﻳﻘ ﺎﻝ ﺩﺍﺋ ًﻤ ﺎ ‪ -‬ﻧﺼ ﻒ ﺍﻟﻤﺠﺘﻤ ﻊ ﺍﻹﻧﺴ ﺎﻧﻲ‪ ،‬ﻭﻻ ﻳﺘﺼ ﻮﺭ‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺃﻳ ً‬
‫ﻣﻦ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻌﻄﻞ ﻧﺼﻒ ﻣﺠﺘﻤﻌﻪ‪ ،‬ﻭﻳﺤﻜ ﻢ ﻋﻠﻴ ﻪ ﺑ ﺎﻟﺠﻤﻮﺩ ﺃﻭ ﺍﻟﺸ ﻠﻞ‪ ،‬ﻓﻴﺄﺧ ﺬ‬
‫ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﻭﻻ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻭﻳﺴﺘﻬﻠﻚ ﻣﻦ ﻁﻴﺒﺎﺗﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﺘﺞ ﻟﻬﺎ ﺷﻴﺌًﺎ‪.‬‬

‫ﻋﻠ ﻰ ﺃﻥ ﻋﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﺍﻷﻭﻝ ﻭﺍﻷﻋﻈ ﻢ ﺍﻟ ﺬﻱ ﻻ ﻳﻨﺎﺯﻋﻬ ﺎ ﻓﻴ ﻪ ﻣﻨ ﺎﺯﻉ‪ ،‬ﻭﻻ‬

‫ﻳﻨﺎﻓﺴﻬﺎ ﻓﻴﻪ ﻣﻨﺎﻓﺲ‪ ،‬ﻫﻮ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﺍﻟﺬﻱ ﻫﻴﺄﻫﺎ ﷲ ﻟﻪ ﺑﺪﻧﻴًﺎ‪ ،‬ﻭﻧﻔﺴﻴًﺎ‪ ،‬ﻭﻳﺠﺐ‬
‫ﺇﻻ ﻳﺸﻐﻠﻬﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺠﻠﻴﻠﺔ ﺷﺎﻏﻞ ﻣﺎﺩﻱ ﺃﻭ ﺃﺩﺑﻲ ﻣﻬﻤ ﺎ ﻛ ﺎﻥ؛ ﻓ ﺈﻥ ﺃﺣ ﺪًﺍ‬
‫ﻻ ﻳﺴ ﺘﻄﻴﻊ ﺃﻥ ﻳﻘ ﻮﻡ ﻣﻘ ﺎﻡ ﺍﻟﻤ ﺮﺃﺓ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻌﻤ ﻞ ﺍﻟﻜﺒﻴ ﺮ‪ ،‬ﺍﻟ ﺬﻱ ﻋﻠﻴ ﻪ ﻳﺘﻮﻗ ﻒ‬
‫ﻣﺴﺘﻘﺒﻞ ﺍﻷﻣﺔ‪ ،‬ﻭﺑﻪ ﺗﺘﻜﻮﻥ ﺃﻋﻈﻢ ﺛﺮﻭﺗﻬﺎ ﻭﻫﻲ ﺍﻟﺜﺮﻭﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬

‫ﻭﺭﺣﻢ ﷲ ﺷﺎﻋﺮ ﺍﻟﻨﻴﻞ ﺣﺎﻓﻆ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻴﻦ ﻗﺎﻝ‪:‬‬

‫ﺪﺗﻬﺎ ﺃﻋ ﺪﺩﺕ ﺷ ﻌﺒًﺎ ﻁﻴ ﺐ ﺍﻷﻋ ﺮﺍﻕ‬ ‫ﺔ ﺇﺫﺍ ﺃﻋ‬ ‫ﺍﻷﻡ ﻣﺪﺭﺳ‬

‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻋﻤﻠﻬﺎ ﻓﻲ ﺭﻋﺎﻳﺔ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﺇﺳ ﻌﺎﺩ ﺯﻭﺟﻬ ﺎ‪ ،‬ﻭﺗﻜ ﻮﻳﻦ ﺃﺳ ﺮﺓ ﺳ ﻌﻴﺪﺓ‪،‬‬
‫ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﻤﻮﺩﺓ ﻭﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ‪ :‬ﺇﻥ ﺣﺴﻦ ﺗﺒﻌﻞ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ‬
‫ﻳﻌﺪ ﺟﻬﺎﺩًﺍ ﻓﻲ ﺳﺒﻴﻞ ﷲ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪67‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻋﺎ‪ ،‬ﻓﻠ ﻴﺲ ﻷﺣ ﺪ ﺃﻥ‬

‫ﻭﻫ ﺬﺍ ﻻ ﻳﻌﻨ ﻲ ﺃﻥ ﻋﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﺧ ﺎﺭﺝ ﺑﻴﺘﻬ ﺎ ﻣﺤ ﺮﻡ ﺷ ﺮ ً‬
‫ﻳﺤﺮﻡ ﺑﻐﻴﺮ ﻧﺺ ﺷﺮﻋﻲ ﺻﺤﻴﺢ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺻﺮﻳﺢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎء‬
‫ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻌﺎﺩﻳﺔ ﺍﻹﺑﺎﺣﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻤﻞ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺫﺍﺗﻪ ﺟﺎﺋﺰ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻄﻠﻮﺑً ﺎ‬
‫ﻁﻠﺐ ﺍﺳﺘﺤﺒﺎﺏ‪ ،‬ﺃﻭ ﻁﻠﺐ ﻭﺟﻮﺏ‪ ،‬ﺇﺫﺍ ﺍﺣﺘﺎﺟﺖ ﺇﻟﻴﻪ‪ :‬ﻛﺄﻥ ﺗﻜﻮﻥ ﺃﺭﻣﻠﺔ ﺃﻭ ﻣﻄﻠﻘﺔ‬
‫ﻭﻻ ﻣﻮﺭﺩ ﻟﻬﺎ ﻭﻻ ﻋﺎﺋﻞ‪ ،‬ﻭﻫﻲ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻧﻮﻉ ﻣ ﻦ ﺍﻟﻜﺴ ﺐ ﻳﻜﻔﻴﻬ ﺎ ﺫﻝ ﺍﻟﺴ ﺆﺍﻝ‬
‫ﺃﻭ ﺍﻟﻤﻨﺔ‪.‬‬

‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻷﺳﺮﺓ ﻫﻲ ﺍﻟﺘﻲ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻋﻤﻠﻬﺎ ﻛﺄﻥ ﺗﻌﺎﻭﻥ ﺯﻭﺟﻬ ﺎ‪ ،‬ﺃﻭ ﺗﺮﺑ ﻲ‬
‫ﺃﻭﻻﺩﻫﺎ ﺃﻭ ﺇﺧﻮﺍﻧﻬﺎ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺃﻭ ﺗﺴﺎﻋﺪ ﺃﺑﺎﻫﺎ ﻓﻲ ﺷﻴﺨﻮﺧﺘﻪ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﺼﺔ ﺍﺑﻨﺘﻰ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﻭﻛﺎﻧﺘﺎ ﺗﻘﻮﻣﺎﻥ ﻋﻠﻰ‬
‫ﻏﻨﻢ ﺃﺑﻴﻬﻤﺎ } ‪] {jihgfedcba‬ﺍﻟﻘﺼﺺ‪.[23 :‬‬

‫ﻭﻛﻤ ﺎ ﻭﺭﺩ ﺃﻥ ﺃﺳ ﻤﺎء ﺑﻨ ﺖ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺫﺍﺕ ﺍﻟﻨﻄ ﺎﻗﻴﻦ ﻛﺎﻧ ﺖ ﺗﺴ ﺎﻋﺪ ﺯﻭﺟﻬ ﺎ‬

‫ﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻓﻲ ﺳﻴﺎﺳﺔ ﻓﺮﺳﻪ‪ ،‬ﻭﺩﻕ ﺍﻟﻨﻮﻯ ﻟﻨﺎﺿﺤﻪ ﺣﺘﻰ ﺇﻧﻬﺎ ﻟﺘﺤﻤﻠﻪ ﻋﻠﻰ‬
‫ﺭﺃﺳﻬﺎ ﻣﻦ ﺣﺎﺋﻂ ﻟﻪ ‪ -‬ﺃﻱ ﺑﺴﺘﺎﻥ ‪ -‬ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ‪.‬‬

‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻧﻔﺴﻪ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﻋﻤ ﻞ ﺍﻟﻤ ﺮﺃﺓ ﻛﻤ ﺎ ﻓ ﻲ ﺗﻄﻴ ﺐ ﺍﻟﻨﺴ ﺎء‬
‫ﻭﺗﻤﺮﻳﻀﻬﻦ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺍﻟﺒﻨﺎﺕ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺨﺘﺺ ﺑﺎﻟﻤﺮﺃﺓ‪ .‬ﻓ ﺎﻷﻭﻟﻰ ﺃﻥ‬
‫ﺗﺘﻌﺎﻣﻞ ﺍﻟﻤﺮﺃﺓ ﻣﻊ ﺍﻣﺮﺃﺓ ﻣﺜﻠﻬﺎ‪ .‬ﻻ ﻣﻊ ﺭﺟﻞ‪.‬‬

‫ﻭﻗﺒﻮﻝ ﺍﻟﺮﺟﻞ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻀ ﺮﻭﺭﺓ ﺍﻟﺘ ﻲ ﻳﻨﺒﻐ ﻲ ﺃﻥ‬
‫ﺗﻘﺪﺭ ﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﻻ ﺗﺼﺒﺢ ﻗﺎﻋﺪﺓ ﺛﺎﺑﺘﺔ‪.‬‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬
 ‫‪68‬‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ‬

‫ﻭﺇﺫﺍ ﺃﺟﺰﻧﺎ ﻋﻤﻞ ﺍﻟﻤﺮﺃﺓ‪ .‬ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﻴﺪًﺍ ﺑﻌﺪﺓ ﺷﺮﻭﻁ‪:‬‬

‫ﻋﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻻ ﻳﻜﻮﻥ ﻋﻤﻠﻬﺎ ﺣﺮﺍ ًﻣﺎ ﻓﻲ ﻧﻔﺴﻪ‬
‫‪ -1‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻓﻲ ﺫﺍﺗﻪ‪ ،‬ﻣﺸﺮﻭ ً‬
‫ﺃﻭ ﻣﻔﻀ ﻴًﺎ ﺇﻟ ﻰ ﺍﺭﺗﻜ ﺎﺏ ﺣ ﺮﺍﻡ‪ ،‬ﻛ ﺎﻟﺘﻲ ﺗﻌﻤ ﻞ ﺧﺎﺩ ًﻣ ﺎ ﻟﺮﺟ ﻞ ﻋ ﺰﺏ‪ ،‬ﺃﻭ‬
‫ﺳﻜﺮﺗﻴﺮﺓ ﺧﺎﺻﺔ ﻟﻤﺪﻳﺮ ﺗﻘﺘﻀﻲ ﻭﻅﻴﻔﺘﻬﺎ ﺃﻥ ﻳﺨﻠﻮ ﺑﻬﺎ ﻭﺗﺨﻠﻮ ﺑﻪ‪ ،‬ﺃﻭ ﺭﺍﻗﺼﺔ‬
‫ﺗﺜﻴﺮ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﻐﺮﺍﺋﺰ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﻋﺎﻣﻠﺔ ﻓﻲ »ﺑ ﺎﺭ« ﺗﻘ ﺪﻡ ﺍﻟﺨﻤ ﺮ ﺍﻟﺘ ﻲ ﻟﻌ ﻦ‬
‫ﺭﺳﻮﻝ ﷲ ﷺ ﺳﺎﻗﻴﻬﺎ ﻭﺣﺎﻣﻠﻬﺎ ﻭﺑﺎﺋﻌﻬﺎ‪ ،‬ﺃﻭ ﻣﻀﻴﻔﺔ ﻓﻲ ﻁﺎﺋﺮﺓ ﻳﻮﺟ ﺐ ﻋﻠﻴﻬ ﺎ‬
‫ﻋﻤﻠﻬﺎ ﺗﻘﺪﻳﻢ ﺍﻟﻤﺴﻜﺮﺍﺕ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﺍﻟﺒﻌﻴﺪ ﺑﻐﻴﺮ ﻣﺤﺮﻡ‪ ،‬ﺑﻤﺎ ﻳﻠﺰﻣ ﻪ ﻣ ﻦ ﺍﻟﻤﺒﻴ ﺖ‬
‫ﻭﺣﺪﻫﺎ ﻓ ﻲ ﺑ ﻼﺩ ﺍﻟﻐﺮﺑ ﺔ‪ ،‬ﺃﻭ ﻏﻴ ﺮ ﺫﻟ ﻚ ﻣ ﻦ ﺍﻷﻋﻤ ﺎﻝ ﺍﻟﺘ ﻲ ﺣﺮﻣﻬ ﺎ ﺍﻹﺳ ﻼﻡ‬
‫ﻋﻠﻰ ﺍﻟﻨﺴﺎء ﺧﺎﺻﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎء ﺟﻤﻴﻌًﺎ‪.‬‬

‫‪ -2‬ﺃﻥ ﺗﻠﺘﺰﻡ ﺃﺩﺏ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻬﺎ ﻓﻲ ﺍﻟﺰﻱ ﻭﺍﻟﻤﺸﻲ ﻭﺍﻟﻜ ﻼﻡ‬
‫ﺔ‪hgfedcba` } :‬‬ ‫ﻭﺍﻟﺤﺮﻛ‬
‫ِ‬ ‫ِ ِ‬
‫ﻀـ ِﺮﺑْ َﻦ ِ‪َْ9‬ر ُﺟﻠ ِﻬـ ﱠﻦ ﻟـﻴُـ ْﻌﻠَ َﻢ َﻣــﺎ ُﳜْﻔـ َ‬
‫ـﲔ‬ ‫‪] {mlkji‬ﺍﻟﻨ ﻮﺭ‪َ } ،[31 :‬وﻻ ﻳَ ْ‬
‫ِﻣـﻦ ِزﻳﻨَــﺘِ ِﻬ ﱠﻦ{ ]ﺍﻟﻨ ﻮﺭ‪cba`_^]\[Z} ،[31 :‬‬
‫‪] {d‬ﺍﻷﺣﺰﺍﺏ‪.[32 :‬‬

‫‪ -3‬ﺃﻻ ﻳﻜﻮﻥ ﻋﻤﻠﻬﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﻭﺍﺟﺒﺎﺕ ﺃﺧﺮﻯ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺇﻫﻤﺎﻟﻬﺎ‪ ،‬ﻛﻮﺍﺟﺒﻬﺎ‬
‫ﻧﺤﻮ ﺯﻭﺟﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ ﻭﻫﻮ ﻭﺍﺟﺒﻬﺎ ﺍﻷﻭﻝ ﻭﻋﻤﻠﻬﺎ ﺍﻷﺳﺎﺳﻲ‪.‬‬

‫ﻭﺑﺎ‪ -‬ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫***‬

‫‪This document is created by GIRDAC PDF Converter Pro trial version‬‬

‫‪GIRDAC PDF Creator Pro full version does not add this green footer‬‬
‫‪Full version can be ordered from http://www.girdac.com/Products/Buy.htm‬‬