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ﺹ٦٨ - ٦٧
)ﻓﻲ
ِﻪِ ِﺘ
َﻌ
ِﺴَ
ِﻪ ﻟ
ﻴﺼِﻤَِِﻗْﻮﻕ ْﻱَﻃِﻪ( ﺍِﺒ
ْﻴ
ْﻦَﺟ )ﻣ
َﺼﻠﻲِ ْﻱْﺍﻟ
ُﻤ ُﻪ( ﺍُﺗ َﺭْﻮ
َﻴْﺖَﻋ ِﺋُﺭ َ
ْﻮَ
)ﻓﻠ
َﻀﻢِﺑُﻪ( َﻄ
َﺳُﺸﺪَﻭ َﻳ ْﻭ ُﺰﺭ
ُﻩ ﺍ ْﻠ
َﻴﻴﺺَ
)ﻓ ِﻤََﻘَﻬﺎْﺍﻟ
ِﺑ
ُﺮ
ْﺘ
ِﻒ( ﺍﻟﺴ ْ
َﻳﻜ ْﻢ َ
ِﻩ ﻟ
ِﺮ
ْﻴْﻭَﻏ ٍﺍُﻮﻉُﺭﻛ
ْﻮَ ُ
ُﻪِﻣﻨ
ْﻪَﻭﻟ ُﺗ
َﺭ
ْﻮ
َﺮﻯَﻋ ُﺗَﻻَِﺣﺘﻰ َﺴﻦ ِﻓﻲْﺍﻻ
ْﺣ َﻭﺍﻟﺴﻴﻦ
ِ ِ ﺍﻟﺪﺍﻝ
ِ ْﺘﺢ َﻓﺍﻟﺰﺍﻱَﻭ
َﻚِﻟُﻀﺮَﺫَﻳ َ
ْﻢ
ٍﻟْﻔﻞِﺋﻲِﻓﻲُﺳ ُﻠﻮَﻭﺍﻟﺮﺍﺎﻥِﻓﻲُﻋ ََ
ْﻥ ﻛِﺑﺎ ِﻪ
ِﻠْﻦَﺫ
ْﻳ ُﻪِﻣُﺗَﺭ
ْﻮَﻴْﺖَﻋ ِﺋُﺭ
ِﺭ
َﺤﺮ ُﻤُﻩِﻓﻲْﺍﻟ َﺮْﺪَﺫﻛ
َ َﻗَﻭ
ُ
ْﻪ
َﻴْﺖِﻣﻨ
ِﺋ
ُﺭَ
ْﻮ َﺧُ
ُﻩَﻭﻟ
ﺎﺅ ﺇﺭ
ِﺠُﺐِْﻊَ،ﻓ
َﻴ ﺍﺳ ِﻪْﺍﻟ
َﻮِ ُﻤ َﺬﺍِﻣ
ْﻦ ﻛ َ
ِﻪ(َﻭﻛ
ِﺒ
ْﻴ
ْﻦَﺟ
)ﻣ ُﻟ
ُﻪِ: َﻗ
ْﻮ
ُ
ْﻪ
َﻴْﺖِﻣﻨِﺋ
ُﺭْﻮَ
ُﻩَﻭﻟ َﺧُ
ﺎﺅ ﺇﺭ
ِﺠُﺐْ ِﻊَ،ﻓ
َﻴ ﺍﺳ
َﻮِ ِﻪْﺍﻟ
ُﻤ َﺬﺍِﻣ
ْﻦ ﻛ َِﻪ(َﻭﻛِﺒ
ْﻴْﻦَﺟ ُﻪِ:
)ﻣ ُﻟ
ْﻮَﻗ
ﻴﺮ
ِﺼِ َﻘِﻑْﺍﻟ
َﻼ ِﺨِﺑَﻬﺎ،
ِﻠَﻰَﺫ
ْﻳ ِ ﺇﻟ
ﺍﺻﻞ
َﻮِِﺓْﺍﻟ
ْﺮﺍُﻢْﺍﻟ
َﻤ َﻤﺎِﻓﻲ ﻛُﻀﺮ ﻛ
َ َﻳ
ْﻢ َ َﺧِ
ﺎﺀ ،ﻟ َﺪْﺍﻻ
ْﺭ ْﻌَﺑ
ِﻎ.ْﺳ
ِﻮ ﺍﻟﺮ
َﺤ
ْ ِﻟﻨ
َﺼﻠﻲُﻤﺎﻥْﺍﻟ
ََ َ
َﻬﺎَ،ﻭﻟ
ْﻮ ﻛ َﻔ
ِﻠْﺳ
ْﻦ ﺍَﻻِﻣ َﻬﺎ
ِﺒ
ِﻧ
َﻮﺍَﺟ َﻼ
َﻫﺎَﻭ ْﻋْﻦ ﺍِﺓِﻣَﺭ
ْﻮُﺮْﺍﻟ
َﻌ ْﺘ
ِﺠُﺐَﺳ َﻳَﻭ
ِﻩَﺿﺮ.
ِﺮْﻴْﻭَﻏ
ِﻪ ﺍ ُِ
ﻮﻋ ُﺭﻛ ِﻪِﻓﻲِﺘ
َﻌ
َﺴَ
ِﻪ ﻟﻴﺼ
ِﻤِ َِﻗ
ْﻮﻕْﻦَﻃُﻪِﻣُﺗَﺭ
ْﻮ
َﻴْﺖَﻋ ِﺋ
ُﺭ َ
ًﺓَﻓﻠ
ْﻮ َﺮﺍﺍﻣ
ْ
ُﺓ
َﺭ
َﺒﺎ
ِﻋ ِ ﺍﻫـ ﺍﺝَ،ﻭ ْﻌﻞ ِﻔ ْﺎﻟِﺑ َﺮ ُﺗ ْﻢَْﻥ ﻟ َﺮﻯَﻭﺍ ُﺗْﻴُﺚ َﺤ ِﺑ َﻧْﺖ َﺎ
ْﻱ ﻛ َﻴْﺖ( ﺍ ِﺋُﺭ ْﻮَ ُﻪَ:
)ﻓﻠ ُﻟ ْﻮَﻗ
ْﺖ َ
َﻄﻠ َﺑِﻪِﺘ
َﻌِﺴًﻼ ﻟ
َ َﺜ ِﻪَﻣ ِﻗ ْﻮ ْﻦَﻃ َﺮﻯِﻣ ُﺗ ْﻴُﺚ َﺤ ِﺑ َﻧْﺖ َﺎ
ْﻮ ﻛ َ
ﻳﺮَ:ﻓﻠِﺮِ ْﺤ َﻰ ﺍﻟﺘ ﻕ ﻝَﻋﻠ
ََ
ﺎﻥ ْﻮ ﻛَ َ
َﻤﺎ ﻟِﻛْﻌﻞ ِﻔ ْﺎﻟ ِﺑَﺮ ُﺗ ْﻢ َ
ْﻥ ﻟ ِﻩَ،ﻭﺍ ﻮﺩ
ُﺠِ ُﺳ ِﻪَﻭ ﻮﻋُِ ُﺭﻛ ِﺔِﻓﻲ ْﺅ
َﻳ ِ ﺍﻟﺮ َﺎﻥ ﺇﻣﻜْﺪَْ ِﻋﻨ
ْ
ُﻪ
َﺭﻛ
َﺪﺍ َﺘَﻳْﻢَ ُﻞَ
ﺇﺫﺍ ﻟ ُﻄ ْﺒَﺘِﺓَ،ﻓ َﺭ ْﻮَﻌ ِﺾْﺍﻟ ْﻌ
َﺑ ْﻦُﻊَﻋ ِﻔَﺗْﺮ َﻳَﻊَ
ْﻮَﺭﻛ َ
ْﻴُﺚ ﻟ َﺤ ِﺑ ﻴﺮﺍ
ِﺼً ُﻪَﻗ ُﻠ َﺫ
ْﻳ
ُﻪ
َﺘ
ْﺤ َﺗُﻠﻮَﻭ ْﻥَﺻﻠﻰِﻓﻲُﻋ َﻞ ﻛ
َﺎ َﻔْﺳ ْﻦ ﺍ َﻬﺎِﻣ ُﺘَﻳْﺅ ُﺭ ُﻀﺮ َﻳ َﻻ ِﻪَﻭ ُِ
ﻮﻋ ُﺭﻛ َﻞْﺒِﺮَﻗ ْﺘِﺑﺎﻟﺴ
ِﻪ ﺍﻫـ. ِﻠْﻳْﻦَﺫ ُﻪِﻣَﺗ َﺭْﻮَﺮﻯَﻋ َﻳْﻦ ِﻣ
َﻰ ﺍﻫـ ﺍﺝ. ْﻋﻠ ْﻦْﺍﻻ ُﻪِﻣ ِﻻﻧ ِﻪ؛ ُﻤ ْﻭ ﻛ ِﻪ( ﺍ ﻴﺼِﻤِ َِﻗْﻮﻕ ْﻦَﻃ ُﻪِ:
)ﻣ ُﻟ ْﻮَﻗ
ﻭﺍﻟﺴﺘﺮ ﺑﻤﺎ ﻳﺴﺘﺮﺑﻪ ﻟﻮﻥ ﺍﻟﺒﺸﺮﺓ ﻟﺠﻤﻴﻊ ﺑﺪﻥ ﺍﻟﺤﺮﺓ ﺍﻻ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ
ﻭﺳﺘﺮ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻟﻠﺬﻛﺮ ﻭﺍﻻﻣﺔ ﻣﻦ ﻛﻞ ﺍﻟﺠﻮﺍﻧﺐ ﻻﺍﻷﺳﻔﻞ ﻗﻮﻟﻪ
ﻻ ﺍﻷﺳﻔﻞ ﺍﻱ ﺍﻟﺬﻳﻞ ﻭﺍﻥ ﺭﺅﻱ ﺫﺍﻟﻚ ﺑﺎﻟﻔﻌﻞ ﺣﺎﻝ ﺳﺠﻮﺩﻩ ﺍﻓﺎﺩﻩ ﻋﻄﻴﺔ
ﺷﺮﺡ ﺳﻠﻢ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻧﻮﺍﻭﻱ ﺍﻟﺒﻨﺘﻨﻲ ﺹ- ٢٧ﺩﺍﺭ
ﺍﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ-
)ﻭ( ﺍﻟﺜﺎﻟﺚ ) :ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ( ﺑﺠﺮﻡ ﻃﺎﻫﺮ ﻳﻤﻨﻊ ﺭﺅﻳﺔ ﻟﻮﻥ ﺍﻟﺒﺸﺮﺓ ﺑﺄﻥ ﻻ
ﻳﻌﺮﻑ ﺑﻴﺎﺿﻬﺎ ﻣﻦ ﻧﺤﻮ ﺳﻮﺍﺩﻫﺎ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ﻭﻟﻮ
ﺑﺈﻋﺎﺭﺓ ﺃﻭ ﺇﺟﺎﺭﺓ ﻭﺇﻥ ﺻﻠﻰ ﻓﻲ ﺧﻠﻮﺓ ﻭﻟﻮ ﻓﻲ ﻇﻠﻤﺔ ﻭﺍﻟﻮﺍﺟﺐ ﺳﺘﺮﻫﺎ ﻣﻦ
ﺃﻋﻠﻰ ﻭﺟﻮﺍﻧﺐ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺑﺤﻴﺚ ﺗﺮﻯ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ ﻓﻲ ﺭﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ
ﻼ ﻟﺴﻌﺘﻪ ﺑﻄﻠﺖ ﻭﺇﻥ ﻟﻢ ﺗﺮ ﺑﺎﻟﻔﻌﻞ ،ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﺫﻳﻠﻪ ً
ﻗﺼﻴﺮﺍ ﻣﻦ ﻃﻮﻗﻪ ﻣﺜً
ﻼ ﻟﺴﻌﺘﻪ ﺑﻄﻠﺖ ﻭﺇﻥ ﻟﻢ ﺗﺮ ﺑﺎﻟﻔﻌﻞ ،ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﺫﻳﻠﻪ ً
ﻗﺼﻴﺮﺍ ﻣﻦ ﻃﻮﻗﻪ ﻣﺜً
ﺑﺤﻴﺚ ﻟﻮ ﺭﻛﻊ ﻳﺮﺗﻔﻊ ﻋﻦ ﺑﻌﻀﻬﺎ ﻓﺘﺒﻄﻞ ﺇﺫﺍ ﻟﻢ ﻳﺘﺪﺍﺭﻛﻪ ﺑﺎﻟﺴﺘﺮ ﻗﺒﻞ ﺭﻛﻮﻋﻪ
ﻻ ﻣﻦ ﺃﺳﻔﻞ ،ﻓﻠﻮ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻲ ﻋﻠﻮ ﻭﺗﺤﺘﻪ ﻣﻦ ﻳﺮﺍﻫﺎ ﻣﻦ ﺫﻳﻠﻪ ﻟﻢ ﻳﻀﺮ.
.ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ :ﻓﺠﻤﻴﻊ ﺑﺪﻧﻬﺎ ﻋﻮﺭﺓ ،ﺇﻻ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ .ﻭﺑﻪ ﻗﺎﻝ
ﻣﺎﻟﻚ
.
ﻭﻓﻲ ﺃﺧﻤﺺ ﻗﺪﻣﻴﻬﺎ ﻭﺟﻬﺎﻥ ﻋﻨﺪ ﺍﻟﺨﺮﺍﺳﺎﻧﻴﻴﻦ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ :ﻛﻞ ﺑﺪﻧﻬﺎ ﻋﻮﺭﺓ ،ﺣﺘﻰ
ﻇﻔﺮﻫﺎ.
َ
ْﻬﺎ{ ]ﺍﻟﻨﻮﺭ] [31 :ﺍﻟﻨﻮﺭ: ُﻬﻦ ﺍﻻَﻣﺎَﻇ
َﻬ
َﺮِﻣﻨ َﺘ
ﻳﻦِﺯﻳﻨ
َ ِﺪَْﺒ
ُﻳ َﻰَ
}ﻭﻻ َﺗ
َﻌﺎﻟ ﺩﻟﻴﻠﻨﺎَ:ﻗ
ْﻮﻟﻪ
. [31ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﻭﺟﻬﻬﺎ ﻭﻛﻔﺎﻫﺎ( .
[ .ﻗﺎﻝ ﻓﻲ " ﺍﻷﻡ " ]) : [1/78ﻭﺗﺼﻠﻲ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺪﺭﻉ ﻭﺍﻟﺨﻤﺎﺭ ،ﻭﺃﺣﺐ
ﺇﻟﻲ ﺃﻻ ﺗﺼﻠﻲ ﺇﻻ ﻓﻲ ﺟﻠﺒﺎﺏ ،ﻓﻮﻕ ﺫﻟﻚ ﺗﺠﺎﻓﻴﻪ ﻋﻨﻬﺎ؛ ﻟﺌﻼ ﻳﺼﻔﻬﺎ ﺍﻟﺪﺭﻉ( .
ﻭﺟﻤﻠﺔ ﺫﻟﻚ :ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻠﻲ ﻓﻲ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺏ :ﻗﻤﻴﺺ ﺳﺎﺑﻎ:
ﺗﻐﻄﻲ ﺑﻪ ،ﺑﺪﻧﻬﺎ ﻭﻗﺪﻣﻴﻬﺎ ،ﻭﺧﻤﺎﺭ :ﺗﻐﻄﻲ ﺑﻪ ﺭﺃﺳﻬﺎ ﻭﻋﻨﻘﻬﺎ ،ﻭﺇﺯﺍﺭ ﻏﻠﻴﻆ:
ﻓﻮﻕ ﺍﻟﻘﻤﻴﺺ ﻭﺍﻟﺨﻤﺎﺭ.
ﻴﻦ .-
ِﻌََﻤ
ْﺟ ُ
ْﻢ ﺍ
ْﻬ
َﻲ ﺍَُﻋﻨ
ِﺿﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﺎﺋﺸﺔَ- ،ﺭ
ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺳﺘﺮﻫﺎ :ﺍﻟﺪﺭﻉ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺑﻐﺎ ،ﻭﺍﻟﺨﻤﺎﺭ ،ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ
ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺳﺘﺮﻫﺎ :ﺍﻟﺪﺭﻉ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺑﻐﺎ ،ﻭﺍﻟﺨﻤﺎﺭ ،ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ
ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ.
ﻭﻳﺴﻦ ﻟﻠﻤﺮﺃﺓ ﻛﺎﻟﺨﻨﺜﻰ ﻓﻲ ﺍﻟﺼﻼﺓ :ﺛﻮﺏ ﺳﺎﺑﻎ ﻟﺠﻤﻴﻊ ﺍﻟﺒﺪﻥ ،ﻭﺧﻤﺎﺭ ﺳﺎﺑﻎ،
ﻭﻣﻠﺤﻔﺔ ﻛﺜﻴﻔﺔ.
ﻭﻓﻲ "ﺍﻟﺘﺤﻔﺔ" :ﻟﻢ ﺗﺼﺢ ﻣﻊ ﺫﻟﻚ؛ ﻟﻌﺪﻡ ﻋﺴﺮ ﺗﺠﻨﺒﻪ ،ﻭﻷﻧﻬﺎ ﺭﺅﻳﺔ ﻣﻦ
ﺍﻟﺠﺎﻧﺐ ﻻ ﻣﻦ ﺃﺳﻔﻞ ،ﻭﺍﺳﺘﻘﺮﺏ ﻓﻲ "ﺍﻹﻳﻌﺎﺏ" ﻋﺪﻡ ﺍﻟﻀﺮﺭ.
ﻭﻟﻮ ﺭﺋﻴﺖ ﻋﻮﺭﺗﻪ ﻓﻲ ﺳﺠﻮﺩﻩ ﻻﺭﺗﻔﺎﻉ ﺫﻳﻠﻪ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ،ﺃﻭ ﻣﻦ ﺛﻘﺐ ﻗﻲ
ﺩﻛﺔ ﺻﻠﻰ ﻋﻠﻴﻬﺎ ..ﻟﻢ ﻳﻀﺮ؛ ﺇﺫ ﻫﻲ ﺭﺅﻳﺔ ﻣﻦ ﺃﺳﻔﻞ.
ُﺮُﻪ ﺍﻟﺴ
ْﺘ ِﻻﻧ
ِﺐ؛
ِﻧ
َﻮﺍْﺍﻟ
َﺠ َﻰَﻭ ْﻦْﺍﻻ
ْﻋﻠ ْﻞِﻣ
َﺑَﻔﻞ
ِ( ْﺳ
ْﻦ ﺍ
)ﻣ
ِﺓِ
َﺭ
ْﻮُﺮْﺍﻟ
َﻌ ْﺘ
ْﺐ(َﺳ
ِﺠَﻳَ
ْﻢ
َﻭﻟ
ُﺮُﻪ ﺍﻟﺴ
ْﺘ ِﻻﻧ
ِﺐ؛ ِﻧ
َﻮﺍَﺠْﺍﻟ
َﻰَﻭ ْﻋﻠْﻦْﺍﻻْﻞِﻣ َﺑَﻔﻞ
ِ( ْﺳ
ْﻦ ﺍ
)ﻣ
ِﺓِ َﺭ
ْﻮ ُﺮْﺍﻟ
َﻌ ْﺘْﺐ(َﺳ ِﺠَﻳ
ْﻢ َ
َﻭﻟ
ْﻥَﺻﻠﻰ َﻞ
ِﺑﺎ َﻔ
ْﺳْﻦ ﺍ ُﻪِﻣُﺗ
َﺭ
ْﻮَﻴْﺖَﻋِﺋ
ُﺭ َ
َﻞَﻓﻠ
ْﻮ َﻔْﺳ
ْﻦ ﺍِﻪِﻣِﻓَﻼ ِﺨِﺑًﺒﺎﻮﺩَﻏﺎ
ِﻟ ُﻬُ
ْﻌَﻤْﺍﻟ
ُﻪ َﻼ
ُﺗ ٍَﺻﺤْﺖَﺻ َﺎﻥ
ٍَﻋﺎﻝ َﻤﻜ ِﺑ
َﻞ(
َﻔ
ْﺳ
ْﻦ ﺍ ُﺗ
ُﻪِﻣَﺭ
ْﻮ
َﻴْﺖَﻋ
ِﺋ
ُﺭَ
ْﻮ ُﻟ
ُﻪَ:ﻓﻠ َ
ْﻮ
)ﻗ
َﻰ
ِ ﺇﻟ
ﺍﺻﻞ َﻮِِﺓْﺍﻟ
ْﺮﺍُﻢْﺍﻟ
َﻤ َﻤﺎِﻓﻲ ﻛَُﻀﺮ ﻛ َﻳ
ْﻢَ
ِﻊ ﻟ
ﺍﺳ ِﻪْﺍﻟ
َﻮِ ُﻤْﻦ ﻛَﻴْﺖِﻣ ِﺋ
ُﺭ
ْﻮَ
ِﻓﻲ ﻕ ﻝ ﻟ
َﻔ
ِﺔْﺤ ٍﺮِﻓﻲ ﺍﻟﺘ َﺠُﻝَﺣ ُﻞَﻗ
ْﻮ َﻤ
ْﺤ
ُﻳ ِﻪ َ
ْﻴ
َﻋﻠِﻎ ﺍﻫـَﻭْﺳ
ِﻮ ﺍﻟﺮ
َﺤ
ِْﻟﻨﻴﺮ
ِﺼِ َﻘِﻑْﺍﻟ َﻼ ِﺨ
ِﺑَﻬﺎِﻠَﺫ
ْﻳ
ِﺼﺢ. َﻳ َ
ُﻪ ﻟ
ْﻢ ُﺗ
َﺭ
ْﻮ ُ
ْﻪَﻋَﺮﻯِﻣﻨُﺗْﻴُﺚَﺤِﺑُﻪَ
َﺳﻠ
ْﺭُﻢَﻓﺎ َﻊْﺍﻟﻜَﺴْﻮ ﺍﺗَ
ﻟ
َ
ْﺖَﻄﻠ
َﺑ
ِﻩ
ِﺮْﻭَﻏ
ْﻴ ُﻮﻉ
ٍﺍ ُﺭﻛ
ِﻪِﻓﻲ ِﻗ
ْﻮْﻦَﻃ ُﺗ
ُﻪِﻣ َﺭ
ْﻮ
َﺮﻯَﻋُﺗْﻴُﺚ
َﺤِﺑََ
ﺎﻥ َ
ُﻪ ﻟ
ْﻮ ﻛ َﻭﺍﻧ
ِﺗﻲ.
ﺎﺩ
َﻳَ
ْﻦِﺯُﻮِﻣ َﻧ
ْﺤُﻪَﻭَﻄَﺳُﺸﺪَﻭَﻳْﻭ ُﺰﺭ
ُﻩ ﺍ ْﻠ
َﻴَﻤﺎَﻓ
ُﻫ ْﺪ
َ ِﻋﻨ
ُﺮْﺘ
ِﻔﻲَﺳ ْ
َﻳﻜ َﻭ ْﻌﻞ
ِ ِﻔْﺎﻟ ِﺑَﺮُﺗْﻢَ
ْﻥ ﻟِﻩَﻭﺍ ِﺮْﻴَﻐِﻟْﻭُﻪ ﺍ َ
ْﻱ :ﻟُﻪ( ﺍ ُﺗَﺭْﻮ
َﺮﻯَﻋ ُﺗ ْﻴُﺚ َﺤ ِﺑ ُﻪ ُﻟْﻮ َ
)ﻗ
ٌﺪ
َﺣَﻫﺎ ﺍ َﺮ
َﻳ ْﻢ َ
ْﻥ ﻟ ْﻱَ:ﻭﺍ ُﻫ
َﻤﺎ ﺍ ْﺪ
َ ْﺖِﻋﻨ َ
َﻄﻠ َﺑ ُﻪُﻟ
ْﻮَﻗ
ِﻪ ﺍﻫـ ﺡ ﻝَﻭ ِﺘ َﻴْﺤِﻠ
ِﺑْﻮ َ
َﻚَﻭﻟ ِﻟَﺫ
ًﻘﺎِﻪَﺿﻴ ِﻧ
ْﻮ َ
ِﻟﻜ ُ
ْﻪَﺮﻯِﻣﻨ ُﺗ َﻻْﻴُﺚ َﺤ ِﺑَﻧْﺖ َﺎْﻮ ﻛ َ
ْﺦَﻣﺎ ﻟ َ
َﺮﻯ ﺇﻟ ُﺗْﻴُﺚ َﺤ ِﺑِﻪِﻟ
ْﻮَﻘِﺑ َﺝ َﺮ َﺧ َﻭ
ْﻮَﺭﺍﻯ َ
َﻼَﻓﻠ ِﻩَﺿﺮَﻭﺍﻻَﻓ ِﺮ
ْﻴْﻦَﻏ ْﻭِﻣ ُ
ْﻪ ﺍ ِِﻣﻨ ْﻌﻞِﻔ ْﺎﻟِﺑَﻴْﺖ ِﺋ
ُﺭﺇﻥ
ﻴﻞْ ِﺼٌ ْﻔ َﺗ ﻴﻪ
ِﻔِ َﻓ
ُﻪِﻓﻲ َﺳ َﻞَﺭﺍ َﺧ ْﺩ َﻤﻰَﻭﺍ ْﻋ ََ
ﺎﻥ ﺍ ْﻮ ﻛ َ
َِﺿﺮَﻭﻟ ِﻪ ﺍﻟﻀﻴﻖ ﻴﺼِﻤِ َِﻗ
ْﻮﻕ ْﻦَﻃ ُﻪِﻣ َﺗ َﺭ ْﻮَﻋ
ْﻦ ﻉ ُﻀﺮ ﺍﻫـِﻣ َﻳ ْﻢ َ
ُﻪ ﻟ َﺗَﺭْﻮَﺮﺍﻯَﻋ َ
ﻴﺮﺍ ﻟ
ِﺼً َﺑ ََ
ﺎﻥ ْﻮ ﻛ َ
ْﻴُﺚ ﻟ َﺤ ِﺑ ِﻪ ﺍﻟﻀﻴﻖ ﻴﺼِﻤِ ِﺐَﻗ ْﻴَﺟ
ِ
ٍﻑ. َﺼﺮ َﺗ َﻮﻉ
ِ ِﺑﻨ
ْ َﻰ ﻡ ﺭ ﺵَﻋﻠ
ُ
ْﻪ
َﻴْﺖِﻣﻨ
ِﺋ
ُﺭ ُﻩَﻭﺍ
ْﻥ َﺧُ
ﺎﺅ ﺇﺭ
ِﺠُﺐْ َﻳ
ِﻊَﻭ ﺍﺳ ِﻪْﺍﻟ
َﻮِ ُﻤْﻦ ﻛْﻭِﻣ ْﻱ :ﺍِﻪ( ﺍِﻗْﻮْﻦَﻃ ُﻪِﻣ ُﻟَ
ْﻮ
)ﻗ
ِﻮ
َﺤ
ِْﻟﻨ
ﻴﺮ
ِﺼِ َﻘِﻑْﺍﻟَﻼِﺨِﺑَﻬﺎ
ِﻠَﻰَﺫ
ْﻳ ِ ﺇﻟ
ﺍﺻﻞ
َﻮِ ِﺓْﺍﻟْﺮﺍُﻢْﺍﻟ
َﻤ َﻤﺎِﻓﻲ ﻛ َ َﺧِ
ﺎﺀ ﻛ َﺪْﺍﻻ
ْﺭ ْﻌَﺑ
ﺎﻭﻱ. َﻣِْﺮِﺑًﻼ ﺍﻫـ َﺜ
ِﻎَﻣْﺳ ﺍﻟﺮ
)ﻭ( ﺃﻥ ﺗﻜﻮﻥ )ﻛﻔﻪ( ﺃﻱ :ﻛﻞ ﻣﻨﻬﻤﺎ )ﻣﻜﺸﻮﻓﺔ(؛ ﻟﻜﺮﺍﻫﺔ ﺳﺘﺮﻫﻤﺎ ﺇﻻ ﻟﻌﺬﺭ.
ﺳﺘﺮ ﺍﻟﻤﺮﺃﺓ ﻛﻔﻴﻬﺎ ً
ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﻈﻬﺮ ﺷﻲﺀ ﻣﻤﺎ ﻳﺠﺐ ﻭﻳﻈﻬﺮ ﺃﻥ ﻣﻨﻪ َ
ﺳﺘﺮﻩ ﻣﻦ ﻳﺪﻳﻬﺎ ،ﺳﻴﻤﺎ ﻋﻨﺪ ﺭﻓﻌﻬﻤﺎ ﻓﻲ ﻧﺤﻮ ﺭﻛﻮﻉ.
ُﺗﺮﻯ ﻟﻪ)ﻭﺍﻟﺜﺎﻧﻲ :ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻣﻦ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻭﺟﻮﺍﻧﺒﻪ( ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺑﺤﻴﺚ
ّﻤﻪ ﻟﺴﻌﺘﻪ ﺑﻄﻠﺖ ﺻﻼﺗﻪ ﻭﻟﻮ ُ
ﺃﻭ ﻟﻐﻴﺮﻩ ﻓﻲ ﺭﻛﻮﻉ ﺃﻭ ﺳﺠﻮﺩ ﻣﻦ ﻃﻮﻗﻪ ﺃﻭ ﻛ
ﻋﻠﻮ ﻭﺗﺤﺘﻪ ﻣﻦ ﻳﺮﺍﻫﺎ ﻣﻦ
َﺮ ﺑﺎﻟﻔﻌﻞ ﺇﻻ ﻣﻦ ﺃﺳﻔﻞ ،ﻓﻠﻮ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻲ ّ ُﺗﻟﻢ
ﻋﻠﻮ ﻭﺗﺤﺘﻪ ﻣﻦ ﻳﺮﺍﻫﺎ ﻣﻦ ُﺗ
َﺮ ﺑﺎﻟﻔﻌﻞ ﺇﻻ ﻣﻦ ﺃﺳﻔﻞ ،ﻓﻠﻮ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻲ ّﻟﻢ
ﻳﻀﺮ ﻭﻻ ﻓﺮﻕ ﻓﻲ ﺫﻟﻚ ﺑﻴﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ
ﺫﻳﻠﻪ ﻟﻢ ّ
ﺍﻟﺜﻤﺎﺭ ﺍﻟﻴﺎﻧﻌﺔ ﻓﻲ ﺍﻟﺮﻳﺎﺽ ﺍﻟﺒﺪﻳﻌﺔ ﻭﻫﻮ ﺷﺮﺡ ﻧﻮﻭﻱ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺽ ﺍﻟﺒﺪﻳﻌﺔ
ﺹ٧٨
َﺭﺗﻪ
ْﻮَﻧﺖَﻋ َﻮ ﻛ
َﺎ َﻔﻞَﻓﻠ ْﺳَﻻ ﻣﻦ ﺍ َﻰ ﻭﺟﻮﺍﻧﺐ َﺭﺓ ﻣﻦ ﺍﻋﻠ ْﻮﺍﺟﺐ ﺳﺘﺮْﺍﻟ
َﻌ َﻮِْﺍﻟ
َﻭ
َﻻ ﺗﺼﺢ ﻓﺎﻟﻤﺪﺍﺭ ﻋﻠﻰ ِﻤﻴﺼﻪ ﺍﻭ ﻣﻦ ﻛﻤﻪ ﻣﺜﻼ ْﻴُﺚ ﺗﺮﻯ ﻣﻦ ﻃﻮﻕَﻗ َﺤ ِﺑ
ْﻴُﺚ ﻟﻢَﺤِﺑ ِﺼﻴﺮﺍ ْﻮﺑﻪَﻗﺎﻥَﺛ
َََﻮ ﻛَﺬﺍ ﻟ
َ
َﻭﻛ ْﻌﻞ
ِ ْﺎﻟ
ِﻔ ِﺑَﺮ َﺗِﺓَﻭﺍﻥ ﻟﻢ ْﺎﻟ
ُﻘﻮ ِﺑﺭﺅﻳﺘﻬﺎ
ُﻮﻉْﺪ ﺍﻟﺮﻛ
َﺭﺓِﻋﻨ ْﻮ َﺸﻒَﻋﻦ ﺑﻌﺾْﺍﻟ
َﻌ ْﻨﻜْﻮﺑﻪ ﻳﺎﻥَﺛ
ََ َﻮ ﻛ َﺭﺓَﻭﻟ
ْﻮ ِﻤﻴﻊْﺍﻟ
َﻌ ﻳﺴﺘﺮَﺟ
ْﺪَﻮ ﺳﺘﺮِﻋﻨ َﺸﻒَﺣﺘﻰ ﻟ ْﻨﻜﺻﻼﺗﻪْﺍﻵﻥ ﺑﻞَﺣﺘﻰ ﻳ َﻼ ﺗﺒﻄﻞ َ ُﺠﻮﺩَﻓ ﺍﻭ ﺍﻟﺴ
ﺻﻼﺗﻪ ﻋﻠﻰ َﺭﺓ ﺍﺳﺘﻤﺮﺕ َ ْﻮ ْﻲﺀ ﻣﻦْﺍﻟ
َﻌ ﻳﻈﻬﺮَﺷ ُﺠﻮﺩَﻭﻟﻢْ ُﻮﻉ ﺍﻭ ﺍﻟﺴ ﺍﻟﺮﻛ
ْﺤﺘﻪ ﻣﻦ َﺗ
َﺎﻥ ﺻﻠﻰِﻓﻲ ﻋﻠﻮَﻭ َﻔﻞ ﻛ ْﺳَﺭﺓ ﻣﻦ ﺍ ْﻮَﻌَﻳﺔْﺍﻟ ْﺅ
ُﺭ َﻻ ﺗﻀﺮ ﺍﻟﺼﺤﺔَﻭ
َﺭﺗﻪ ﻣﻦ ﺫﻳﻠﻪ ْﻮ
ﻳﺮﻯَﻋ
ﻭﺍﻟﺴﺘﺮ ﺑﻤﺎ ﻳﺴﺘﺮﺑﻪ ﻟﻮﻥ ﺍﻟﺒﺸﺮﺓ ﻟﺠﻤﻴﻊ ﺑﺪﻥ ﺍﻟﺤﺮﺓ ﺍﻻ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﻴﻦ
ﻭﺳﺘﺮ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻟﻠﺬﻛﺮ ﻭﺍﻻﻣﺔ ﻣﻦ ﻛﻞ ﺍﻟﺠﻮﺍﻧﺐ ﻻﺍﻷﺳﻔﻞ ﻗﻮﻟﻪ
ﻻ ﺍﻷﺳﻔﻞ ﺍﻱ ﺍﻟﺬﻳﻞ ﻭﺍﻥ ﺭﺅﻱ ﺫﺍﻟﻚ ﺑﺎﻟﻔﻌﻞ ﺣﺎﻝ ﺳﺠﻮﺩﻩ ﺍﻓﺎﺩﻩ ﻋﻄﻴﺔ
ﺷﺮﺡ ﺳﻠﻢ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻧﻮﺍﻭﻱ ﺍﻟﺒﻨﺘﻨﻲ ﺹ- ٢٧ﺩﺍﺭ
ﺍﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ-
fokus
ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﺫﻳﻠﻪ ً
ﻗﺼﻴﺮﺍ ﺑﺤﻴﺚ ﻟﻮ ﺭﻛﻊ ﻳﺮﺗﻔﻊ ﻋﻦ ﺑﻌﻀﻬﺎ ﻓﺘﺒﻄﻞ ﺇﺫﺍ ﻟﻢ
ﻳﺘﺪﺍﺭﻛﻪ ﺑﺎﻟﺴﺘﺮ ﻗﺒﻞ ﺭﻛﻮﻋﻪ.
ﺧﻼﺻﺔ ﺍﻟﺤﻜﻢ
َﺧُ
ُﻩ
ﺎﺅ ﺇﺭ
ِﺠُﺐِْﻊَ،ﻓ
َﻴ ﺍﺳ ِﻪْﺍﻟ
َﻮِ ُﻤ َﺬﺍِﻣ
ْﻦ ﻛ َ
ِﻪ(َﻭﻛ
ِﺒ
ْﻴ
ْﻦَﺟ
)ﻣ ُﻟ
ُﻪِ: َﻗ
ْﻮ
ُﻀﺮ
َﻳ َ
ْﻢ َﺧِ
ﺎﺀ ،ﻟ َﺪْﺍﻻ
ْﺭ ْﻌ
َﺑُ
ْﻪ
َﻴْﺖِﻣﻨ
ِﺋ
ُﺭَ
ْﻮ
َﻭﻟ
ِﻎ.
ْﺳِﻮ ﺍﻟﺮ
َﺤ
ِْﻟﻨ
ﻴﺮ
ِﺼِ ِﻑْﺍﻟ
َﻘ َﻼ
ِﺨَﻬﺎ،
ِﺑ ِﻠَﻰَﺫ
ْﻳ ِ ﺇﻟ
ﺍﺻﻞ ِﺓْﺍﻟ
َﻮِ ْﺮﺍّﻢْﺍﻟ
َﻤ ُ َ
َﻤﺎِﻓﻲ ﻛ
ﻛ
َﻞ(
َﻔ
ْﺳ
ْﻦ ﺍ ُﺗ
ُﻪِﻣَﺭ
ْﻮ
َﻴْﺖَﻋ
ِﺋ
ُﺭَ
ْﻮ ُﻟ
ُﻪَ:ﻓﻠ َ
ْﻮ
)ﻗ
َﻰ
ِ ﺇﻟ
ﺍﺻﻞ ِﺓْﺍﻟ
َﻮِ ْﺮﺍَﻤُﻢْﺍﻟَﻤﺎِﻓﻲ ﻛُﻀﺮ ﻛ
َ َﻳْﻢَ
ِﻊ ﻟﺍﺳ
َﻮِ ِﻪْﺍﻟ
ُﻤ
ْﻦ ﻛ َﻴْﺖِﻣ ِﺋ
ُﺭ
ْﻮَ
ِﻓﻲ ﻕ ﻝ ﻟ
ِﻎ ﺍﻫـْﺳِﻮ ﺍﻟﺮَﺤ
ِﻟﻨ
ْ ﻴﺮ
ِﺼِ َﻘِﻑْﺍﻟ َﻼِﺨ ِﺑَﻬﺎِﻠَﺫ
ْﻳ
ُﺗ
َﺮﻯ َﺤُ
ﻴﺚ ِﺑ ُﻪَ
َﺳﻠ ُﻢَﻓﺎ
ْﺭ َﻊ ﺍﻟﻜَﺴَﻮ ﺍﺗ
ِﺔ ﻟَﻔْﺤ
ٍﺮِﻓﻲ ﺍﻟﺘَﺠ ُﻝَﺣ ْﻮُﻞَﻗ َﻤ
ْﺤ ُﻳ ِﻪ
ْﻴَ
َﻋﻠَﻭ
ُﻪ ﻟﻢ ّ
ﻳﺼﺢ. ُﺗ
َﺭْﻮْﻪَﻋُِﻣﻨ
ُ
ْﻪ
َﻴْﺖِﻣﻨ
ِﺋ
ُﺭ ُﻩَﻭﺍ
ْﻥ َﺧُ
ﺎﺅ ﺇﺭ
ِﺠُﺐْ َﻳ
ِﻊَﻭ ﺍﺳ ِﻪْﺍﻟ
َﻮِ ُﻤْﻦ ﻛْﻭِﻣ ْﻱ :ﺍِﻪ( ﺍِﻗْﻮْﻦَﻃ ُﻪِﻣ ُﻟَ
ْﻮ
)ﻗ
ِﻮ
َﺤ
ِْﻟﻨ
ﻴﺮ
ِﺼِ َﻘِﻑْﺍﻟَﻼِﺨِﺑَﻬﺎ
ِﻠَﻰَﺫ
ْﻳ ِ ﺇﻟ
ﺍﺻﻞ
َﻮِ ِﺓْﺍﻟْﺮﺍُﻢْﺍﻟ
َﻤ َﻤﺎِﻓﻲ ﻛ َ َﺧِ
ﺎﺀ ﻛ َﺪْﺍﻻ
ْﺭ ْﻌَﺑ
ﺎﻭﻱ. َﻣِْﺮِﺑًﻼ ﺍﻫـ َﺜ
ِﻎَﻣْﺳ ﺍﻟﺮ
ُﺓ
َﺭ
َﺒﺎ
ِﻋِ ﺍﻫـ ﺍﺝَ،ﻭ ْﻌﻞ ِﻔ ْﺎﻟِﺑ َﺮ ُﺗ ْﻢَْﻥ ﻟ َﺮﻯَﻭﺍ ُﺗْﻴُﺚ َﺤ ِﺑَﻧْﺖَﺎ
ْﻱ ﻛ َﻴْﺖ( ﺍ ِﺋ
ُﺭ ْﻮَ ُﻪَ:
)ﻓﻠ ُﻟْﻮَﻗ
ْﺖ َ
َﻄﻠَﺑِﻪِﺘ
َﻌِﺴًﻼ ﻟ
َ َﺜ ِﻪَﻣ ِﻗ ْﻮ ْﻦَﻃ َﺮﻯِﻣ ُﺗْﻴُﺚَﺤ ِﺑَﻧْﺖ َﺎ َ
ْﻮ ﻛﻳﺮَ:ﻓﻠِﺮِ ْﺤ َﻰ ﺍﻟﺘ ﻕ ﻝَﻋﻠ
ََ
ﺎﻥ ْﻮ ﻛَ َ
َﻤﺎ ﻟِﻛْﻌﻞِﻔ ْﺎﻟ ِﺑَﺮ ُﺗ ْﻢ َ
ْﻥ ﻟ ِﻩَ،ﻭﺍﻮﺩ
ُﺠِ ُﺳِﻪَﻭ ُِ
ﻮﻋ ُﺭﻛِﺔِﻓﻲ ْﺅ
َﻳ ِ ﺍﻟﺮ َﺎﻥ ﺇﻣﻜْﺪَْ ِﻋﻨ
ْ
ُﻪ
َﺭﻛ
َﺪﺍَﺘ
َﻳْﻢَ ُﻞَ
ﺇﺫﺍ ﻟ ُﻄ ْﺒَﺘِﺓَ،ﻓ َﺭ ْﻮَﻌ ِﺾْﺍﻟ ْﻌ
َﺑْﻦُﻊَﻋ ِﻔَﺗ
ْﺮَﻳَﻊَ
ْﻮَﺭﻛ َ
ْﻴُﺚ ﻟ َﺤ ِﺑ ﻴﺮﺍ
ِﺼً ُﻪَﻗُﻠ َﺫ
ْﻳ
ِﻪُِ
ﻮﻋ ُﺭﻛ َﻞْﺒِﺮَﻗ ْﺘ
ِﺑﺎﻟﺴ
ﻳﺴﺘﺤﺐ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻠﻲ ﻓﻲ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺏ :ﻗﻤﻴﺺ ﺳﺎﺑﻎ :ﺗﻐﻄﻲ ﺑﻪ ،ﺑﺪﻧﻬﺎ
ﻭﻗﺪﻣﻴﻬﺎ ،ﻭﺧﻤﺎﺭ :ﺗﻐﻄﻲ ﺑﻪ ﺭﺃﺳﻬﺎ ﻭﻋﻨﻘﻬﺎ ،ﻭﺇﺯﺍﺭ ﻏﻠﻴﻆ :ﻓﻮﻕ ﺍﻟﻘﻤﻴﺺ
ﻭﻗﺪﻣﻴﻬﺎ ،ﻭﺧﻤﺎﺭ :ﺗﻐﻄﻲ ﺑﻪ ﺭﺃﺳﻬﺎ ﻭﻋﻨﻘﻬﺎ ،ﻭﺇﺯﺍﺭ ﻏﻠﻴﻆ :ﻓﻮﻕ ﺍﻟﻘﻤﻴﺺ
ﻭﺍﻟﺨﻤﺎﺭ.
ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺳﺘﺮﻫﺎ :ﺍﻟﺪﺭﻉ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺑﻐﺎ ،ﻭﺍﻟﺨﻤﺎﺭ ،ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ
ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ.
َﺫَ
ﺍﻙ ٍﺮَﻭ
َﺒ
َﺘ
ْﻌ
ٍﺐُﻣْﺬ
َﻫ ِﻠُ
ﻴﺪَﻣ ْﻘ
َﺗ
ُﻪ
ُﻣْﻠ
َﺰَﻳْﻞَﺑْﻤﻨٌ
ُﻮﻉ َ
ُﻪَﻣ
ﺐﻟَﻫَْﺬ َﻻَﻣَﻌﺎﻣﻲَﻢ ﺍﻥْﺍﻟَﻋ َﺯ
َﻭ
َﻩ
ﺍﺭ
َﺮِْﻘ
ِﺘ
ﺍﺳ
ِﺐَﻭْ َﺬِ
ﺍﻫ ِْﺍﻟ
َﻤ ِﻭﻳﻦ
ْﺪَﻞ
َﺗ ْﺒ ﺎﻥَﻗ
ََ َﻤﺎ ﻛﺇﻧ
ِﺩﻱُ
ْﺮ ْﻠ
َﻌﺎﻣﻲ ﻛِﻟ
ﺐَﻫََﻻَﻣ
ْﺬ ُﻟ
ُﻪ ْﻱَﻗ
ْﻮ َﺫَ
ﺍﻙ( ﺍ ُﻟ
ُﻪَﻭ َ
ْﻮ
)ﻗ
ُﻪ
ُﻣْﻠ
َﺰَﻳٌﻦَﻌﻴ
ْﻱُ:ﻣُﻪ ﺍََﻫَ
ﺐﻟ ْﺬَﻻَﻣ
َﻌﺎﻣﻲَﺎ ﺍﻥْﺍﻟِﺎﺑﻨ
َﺤْﺻ َﻫُﺐ ﺍْﺬِﻭﻱَ:ﻣ َﺮَﻬﺎﻝْﺍﻟ
َﻗَ
ِﻪ
ﺎﻣ
ﺇﻣِ
ِﺐَ َﻫْﺬْﻱِ:ﻓﻲَﻣِﺍ
َﺮﺍﻥ
َﺒﺤ
َﺘِﻪُﻣ
ْﻴَ
َﻒَﻋﻠ َ
َﺘﻠْﻴُﺚْ
ﺍﺧ َﺣِﻪَﻭ َ
ْﻴ
ﺎﺀَﻋﻠ َﻘُ ْﺍﻟ
َﺒ
ِ .ﺍﻫـ.
ْﻳﻦَﺪ
ِﻬ
َﺘ
ْﺠ ُﻤِﻑْﺍﻟَﻼ ِﺘ َْ
ﺎﺧ َﻓﻜ
ُﺮﻭﻉ ّﻠﺪِﻓﻲْﺍﻟ
ُﻔ َﻘُﻳُﻤﻄﻠﻖ ﺍﻥ َﻬﺎﺩْﺍﻟِﺘ
ْﺟ ْﻫ
ِﻠﻴﺔِﺍﻻ ﻴﻪ ﺍ
َﻭﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻜﻦِﻓِ
ُﻮَﻣﺎﻡ ﺍﺑ ْﺍﻻ
ِﻌﻲَﻭ ﺎﻓ
َﻣﺎﻡ ﺍﻟﺸِ ُﻬﻮﺭﻳﻦ ﻭﻫﻢ ﺍﻻ ْﺸ َﻌﺔْﺍﻟ
َﻤ َﺑ
ْﺭِﺋﻤﺔْﺍﻻ ًﺪﺍ ﻣﻦْﺍﻻ ﺍﺣ
َﻭِ
ِﻟﻴﻞ ْﻬﻢَﻭﺍﻟﺪ ُِﺿﻲ ﺍ َﻋﻨ َﺒﻞَﺭ ْﻨ
ْﺣﻤﺪ ﺑﻦَﺣ َﻣﺎﻡ ﺍ ْﺍﻻَﻣﺎﻡَﻣﺎﻟﻚَﻭ ْﺍﻻ َ
ﺣﻨﻴﻔﺔَﻭ
ﻮﻥ{ 21 َﻻ ُ
ﺗﻌﻠﻤَ ْﺘﻢُﻨ
ُﺍﻟﺬﻛﺮ ﺍﻥ ﻛ َﻰ }ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞّ َﻌﺎﻟ َﺗ ْﻮﻟﻪ ِﻟﻚَﻗ ﻋﻠﻰَﺫ
ْﺧﺬِﻪْﺍﻻ َ
ْﻴ
ﻳﻠﺰﻡَﻋﻠ َﺆﺍﻝ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻌﻠﻢَﻭْ َﻳﺔ َ7ﻓﺄﻭﺟﺐ ﺍ ﺍﻟﺴ َﻴﺎﺀْﺍﻵ ْﻧ
ِﺒ ْﺍﻻ
ﺎﻗﻲ
َﺑِ َﻌﺔ ﻣﻦ َﺑ ِﺀْﺍﻻ
ْﺭ َﻻ
ُﺆِﻠﻴﺪ ﻏﻴﺮَﻫ ْﻘَﺗَﻻ ﻳﺠﻮﺯ ُﻪَﻭ َ
ِﻠﻴﺪ ﻟْﻘ
َﺗ َﻚ َﺫ
ِﻟ َﻌﺎﻟﻢَﻭ ﺑﻘﻮﻝْﺍﻟ
َﺔْﻴﻨَﻴَﻴﺎﻥ ﺑﻦُﻋ ْﻔﻭﺳ
ﺭﻱ ُ
ْﻮّ َﻴﺎﻥ ﺍﻟﺜ ْﻔَﻣﺎﻡُﺳ ُﺮﻭﻉ ﻣﺜﻞ ﺍﻻ ُﻔَﺘﻬﺪﻳﻦِﻓﻲْﺍﻟ ْﺠ ُﻤْﺍﻟ
ِﺎﺑﺮَﺍﺣﺪ ﻣﻦ ﺃﻛ ِﻠﻴﺪَﻭِْﻘَﺗ
ْﻳﻀﺎ َﻻ ﻳﺠﻮﺯ ﺍ ّﻲَﻭ َﺯِ
ﺍﻋ ْﻭ َﻤﻦ ﺑﻦ ﻋﻤﺮْﺍﻻ ْﺣَﻭﻋﺒﺪ ﺍﻟﺮ
ِﻻﻥ ﻣﺬﺍﻫﺒﻬﻢ ﻟﻢ ﺗﻀﺒﻂَﻭﻟﻢ ﺗﺪﻭﻥ َﺑﺔ َﺤﺎ ﺍﻟﺼ
ﻓﺎﺋﺪﺓ :ﺇﺫﺍ ﺗﻤﺴﻚ ﺍﻟﻌﺎﻣﻲ ﺑﻤﺬﻫﺐ ﻟﺰﻣﻪ ﻣﻮﺍﻓﻘﺘﻪ ،ﻭﺇﻻ ﻟﺰﻣﻪ ﺍﻟﺘﻤﺬﻫﺐ
ﺑﻤﺬﻫﺐ ﻣﻌﻴﻦ ﻣﻦ ﺍﻻﺭﺑﻌﺔ ﻻ ﻏﻴﺮﻫﺎ ﺛﻢ ﻟﻪ ﻭﺇﻥ ﻋﻤﻞ ﺑﺎﻻﻭﻝ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ
ﻏﻴﺮﻩ ﺑﺎﻟﻜﻠﻴﺔ ،ﺃﻭ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﺘﺘﺒﻊ ﺍﻟﺮﺧﺺ ﺑﺄﻥ ﻳﺄﺧﺬ ﻣﻦ
ﻛﻞ ﻣﺬﻫﺐ ﺑﺎﻻﺳﻬﻞ ﻣﻨﻪ ﻓﻴﻔﺴﻖ ﺑﻪ ﻋﻠﻰ ﺍﻻﻭﺟﻪ.
ﻭﻓﻲ ﺍﻟﺨﺎﺩﻡ ﻋﻦ ﺑﻌﺾ ﺍﻟﻤﺤﺘﺎﻃﻴﻦ.
ﺍﻻﻭﻟﻰ ﻟﻤﻦ ﺍﺑﺘﻠﻲ ﺑﻮﺳﻮﺍﺱ ﺍﻻﺧﺬ ﺑﺎﻻﺧﻒ ﻭﺍﻟﺮﺧﺺ ﻟﺌﻼ ﻳﺰﺩﺍﺩ ﻓﻴﺨﺮﺝ
ﻋﻦ ﺍﻟﺸﺮﻉ ،ﻭﻟﻀﺪﻩ ﺍﻻﺧﺬ ﺑﺎﻻﺛﻘﻞ ﻟﺌﻼ ﻳﺨﺮﺝ ﻋﻦ ﺍﻻﺑﺎﺣﺔ.
ﻭﺃﻥ ﻻ ﻳﻠﻔﻖ ﺑﻴﻦ ﻗﻮﻟﻴﻦ ﻳﺘﻮﻟﺪ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ﻣﺮﻛﺒﺔ ﻻ ﻳﻘﻮﻝ ﺑﻬﺎ ﻛﻞ ﻣﻨﻬﻤﺎ.
ﻭﻓﻲ ﻓﺘﺎﻭﻱ ﺷﻴﺨﻨﺎ :ﻣﻦ ﻗﻠﺪ ﺇﻣﺎﻣﺎ ﻓﻲ ﻣﺴﺄﻟﺔ ﻟﺰﻣﻪ ﺃﻥ ﻳﺠﺮﻱ ﻋﻠﻰ ﻗﻀﻴﺔ
ﻣﺬﻫﺒﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺎ ،ﻓﻴﻠﺰﻡ ﻣﻦ ﺍﻧﺤﺮﻑ ﻋﻦ ﻋﻴﻦ
ﺍﻟﻜﻌﺒﺔ ﻭﺻﻠﻰ ﺇﻟﻰ ﺟﻬﺘﻬﺎ ﻣﻘﻠﺪﺍ ﻻﺑﻲ ﺣﻨﻴﻔﺔ ﻣﺜﻼ ﺃﻥ ﻳﻤﺴﺢ ﻓﻲ ﻭﺿﻮﺋﻪ
ﻣﻦ ﺍﻟﺮﺃﺱ ﻗﺪﺭ ﺍﻟﻨﺎﺻﻴﺔ ﻭﺃﻥ ﻻ ﻳﺴﻴﻞ ﻣﻦ ﺑﺪﻧﻪ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ ﺩﻡ ﻭﻣﺎ ﺃﺷﺒﻪ
ﺫﻟﻚ ،ﻭﺇﻻ ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﺎﻃﻠﺔ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻤﺬﻫﺒﻴﻦ ﻓﻠﻴﺘﻔﻄﻦ ﻟﺬﻟﻚ.
ﺍﻧﺘﻬﻰ.
ﺍﻧﺘﻬﻰ.
ﻭﻭﺍﻓﻘﻪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍ ﺃﺑﻮ ﻣﺨﺮﻣﺔ ﺍﻟﻌﺪﻧﻲ ﻭﺯﺍﺩ ﻓﻘﺎﻝ :ﻗﺪ ﺻﺮﺡ ﺑﻬﺬﺍ
ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﺤﻘﻘﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻻﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ:
ﻣﻨﻬﻢ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﻭﺍﻟﺴﺒﻜﻲ ،ﻭﻧﻘﻠﻪ ﺍﻻﺳﻨﻮﻱ ﻓﻲ ﺍﻟﺘﻤﻬﻴﺪ ﻋﻦ ﺍﻟﻌﺮﺍﻗﻲ.
ﻗﻠﺖ :ﺑﻞ ﻧﻘﻠﻪ ﺍﻟﺮﺍﻓﻌﻲ ﻓﻲ ﺍﻟﻌﺰﻳﺰ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺣﺴﻴﻦ.
ﺍﻧﺘﻬﻰ.
ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﻤﺤﻘﻖ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﺣﻤﻪ ﺍ ﺗﻌﺎﻟﻰ ﻓﻲ ﻓﺘﺎﻭﻳﻪ :ﺇﻥ ﺍﻟﺬﻱ
ﻓﻬﻤﻨﺎﻩ ﻣﻦ ﺃﻣﺜﻠﺘﻬﻢ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻘﺎﺩﺡ ﺇﻧﻤﺎ ﻳﻤﺘﻨﻊ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻗﻀﻴﺔ
ﻭﺍﺣﺪﺓ.
ﻓﻤﻦ ﺃﻣﺜﻠﺘﻬﻢ.
ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﻟﻤﺲ ﺗﻘﻠﻴﺪﺍ ﻻﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺍﻗﺘﺼﺪ ﺗﻘﻠﻴﺪﺍ ﻟﻠﺸﺎﻓﻌﻲ ﺛﻢ ﺻﻠﻰ
ﻓﺼﻼﺗﻪ ﺑﺎﻃﻠﺔ ﻻﺗﻔﺎﻕ ﺍﻻﻣﺎﻣﻴﻦ ﻋﻠﻰ ﺑﻄﻼﻥ ﺫﻟﻚ.
ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﻣﺲ ﺑﻼ ﺷﻬﻮﺓ ﺗﻘﻠﻴﺪﺍ ﻟﻼﻣﺎﻡ ﻣﺎﻟﻚ ﻭﻟﻢ ﻳﺪﻟﻚ ﺗﻘﻠﻴﺪﺍ
ﻟﻠﺸﺎﻓﻌﻲ ﺛﻢ ﺻﻠﻰ ﻓﺼﻼﺗﻪ ﺑﺎﻃﻠﺔ ﻻﺗﻔﺎﻕ ﺍﻻﻣﺎﻣﻴﻦ ﻋﻠﻰ ﺑﻄﻼﻥ ﻃﻬﺎﺭﺗﻪ -
ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻣﻦ ﻗﻀﻴﺘﻴﻦ ،ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﺫﻟﻚ ﻏﻴﺮ ﻗﺎﺩﺡ
ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ ،ﻛﻤﺎ ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﻣﺴﺢ ﺑﻌﺾ ﺭﺃﺳﻪ ﺛﻢ ﺻﻠﻰ ﺇﻟﻰ ﺍﻟﺠﻬﺔ ﺗﻘﻠﻴﺪﺍ
ﻻﺑﻲ ﺣﻨﻴﻔﺔ ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺻﺤﺔ ﺻﻼﺗﻪ ﻻﻥ ﺍﻻﻣﺎﻣﻴﻦ ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼﻥ
ﻃﻬﺎﺭﺗﻪ ،ﻓﺈﻥ ﺍﻟﺨﻼﻑ ﻓﻴﻬﺎ ﺑﺤﺎﻟﻪ ،ﻻ ﻳﻘﺎﻝ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼﻥ ﺻﻼﺗﻪ ﻻﻧﺎ
ﻧﻘﻮﻝ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻓﻲ ﻗﻀﻴﺘﻴﻦ .ﻭﺍﻟﺬﻱ ﻓﻬﻤﻨﺎﻩ ﺃﻧﻪ ﻏﻴﺮ
ﻗﺎﺩﺡ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻣﺜﻠﻪ ﻣﺎ ﺇﺫﺍ ﻗﻠﺪ ﺍﻻﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺃﻥ ﺍﻟﻌﻮﺭﺓ ﺍﻟﺴﻮﺃﺗﺎﻥ
ﻭﻛﺄﻥ ﺗﺮﻙ ﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺃﻭ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﻻﻣﺎﻡ ﺃﺣﻤﺪ
ﺑﻮﺟﻮﺏ ﺫﻟﻚ ،ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺻﺤﺔ ﺻﻼﺗﻪ ﺇﺫﺍ ﻗﻠﺪﻩ ﻓﻲ ﻗﺪﺭ ﺍﻟﻌﻮﺭﺓ ﻻﻧﻬﻤﺎ
ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼﻥ ﻃﻬﺎﺭﺗﻪ ﺍﻟﺘﻲ ﻫﻲ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ،ﻭﻻ ﻳﻘﺪﺡ ﻓﻲ ﺫﻟﻚ
ﺇﺗﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﺑﻄﻼﻥ ﺻﻼﺗﻪ ﻓﺈﻧﻪ ﺗﺮﻛﻴﺐ ﻣﻦ ﻗﻀﻴﺘﻴﻦ ﻭﻫﻮ ﻏﻴﺮ ﻗﺎﺩﺡ ﻓﻲ
ﺍﻟﺘﻘﻠﻴﺪ ﻛﻤﺎ ﻳﻔﻬﻤﻪ ﺗﻤﺜﻴﻠﻬﻢ.
ﻭﻗﺪ ﺭﺃﻳﺖ ﻓﻲ ﻓﺘﺎﻭﻱ ﺍﻟﺒﻠﻘﻴﻨﻲ ﻣﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺑﻴﻦ ﺍﻟﻘﻀﻴﺘﻴﻦ
ﻏﻴﺮ ﻗﺎﺩﺡ.
ﺍﻧﺘﻬﻰ .ﻣﻠﺨﺼﺎ.
ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ﻣﻊ ﺻﺤﺎﺋﻒ ﺣﻮﺍﺷﻴﻪ ﺝ ٤ﺹ٢٥٢ - ٢٤٩
ﻓﺎﻧﻈﺮﻩ ﺇﻥ ﺷﺌﺖ.
)ﻗﻮﻟﻪ :ﻳﺘﻮﻟﺪ ﺍﻟﺦ( ﺃﻱ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﻠﺬﻳﻦ ﻟﻔﻖ ﺑﻴﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ
ﻣﺘﺮﻛﺒﺔ ،ﻛﺘﻘﻠﻴﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻣﺴﺢ ﺑﻌﺾ ﺍﻟﺮﺃﺱ ،ﻭﻣﺎﻟﻚ ﻓﻲ ﻃﻬﺎﺭﺓ
ﺍﻟﻜﻠﺐ ،ﻓﻲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ،ﻓﻼ ﻳﺼﺢ ﺗﻘﻠﻴﺪﻩ ﺍﻟﻤﺬﻛﻮﺭ ،ﻻﻧﻪ ﻟﻔﻖ ﻓﻴﻪ ﺑﻴﻦ
ﻗﻮﻟﻴﻦ ﻧﺸﺄ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ،ﻭﻫﻲ ﺍﻟﺼﻼﺓ ﻻ ﻳﻘﻮﻝ ﺑﺼﺤﺘﻬﺎ ﻛﻼ
ﺍﻻﻣﺎﻣﻴﻦ.
)ﻗﻮﻟﻪ :ﻭﻓﻲ ﻓﺘﺎﻭﻱ ﺷﻴﺨﻨﺎ ﺍﻟﺦ( ﻣﺆﻳﺪ ﻻﺷﺘﺮﺍﻁ ﻋﺪﻡ ﺍﻟﺘﻠﻔﻴﻖ.
)ﻗﻮﻟﻪ :ﻟﺰﻣﻪ ﺃﻥ ﻳﺠﺮﻱ ﻋﻠﻰ ﻗﻀﻴﺔ ﻣﺬﻫﺒﻪ( ﺃﻱ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺐ
)ﻗﻮﻟﻪ :ﻟﺰﻣﻪ ﺃﻥ ﻳﺠﺮﻱ ﻋﻠﻰ ﻗﻀﻴﺔ ﻣﺬﻫﺒﻪ( ﺃﻱ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺐ
ﺫﻟﻚ ﺍﻻﻣﺎﻡ ﺍﻟﺬﻱ ﻗﻠﺪﻩ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺄﻟﺔ.
)ﻗﻮﻟﻪ :ﻓﻴﻠﺰﻡ ﻣﻦ ﺍﻧﺤﺮﻑ ﺍﻟﺦ( ﺗﻌﺒﻴﺮﻩ ﺑﺎﻟﻤﺎﺿﻲ ﻓﻴﻪ ﻭﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻻ ﻳﻼﺋﻢ
ﻗﻮﻟﻪ ﺑﻌﺪ ﺃﻥ ﻳﻤﺴﺢ ﺍﻟﺦ ،ﻓﺈﻧﻪ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻭﺍﻧﺤﺮﻑ ﻭﺻﻠﻰ ﻟﻠﻤﻀﻲ ،ﻓﻼ ﺑﺪ
ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺗﺄﻭﻳﻞ ﻓﻲ ﺍﻻﻭﻝ ،ﺑﺄﻥ ﻳﺠﻌﻞ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻀﺎﺭﻉ ،ﺃﻭ ﻓﻲ ﺍﻟﺜﺎﻧﻲ
ﺑﺄﻥ ﻳﺠﻌﻞ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺎﺿﻲ :ﺃﻱ ﻓﻴﻠﺰﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻗﺼﺪﻩ ﺃﻥ ﻳﻨﺤﺮﻑ
ﻋﻦ ﻋﻴﻦ ﺍﻟﻘﺒﻠﺔ ،ﻭﻳﺼﻠﻲ ﺇﻟﻰ ﺟﻬﺘﻬﺎ
ﻣﻘﻠﺪﺍ ﻟﻺﻣﺎﻡ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﺃﻥ ﺗﻜﻮﻥ ﻃﻬﺎﺭﺗﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻪ،
ﺑﺄﻥ ﻳﻜﻮﻥ ﻳﻤﺴﺢ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻗﺪﺭ ﺍﻟﻨﺎﺻﻴﺔ ،ﻭﺃﻥ ﻻ ﻳﺴﻴﻞ ﻣﻨﻪ ﺩﻡ ﺑﻌﺪ
ﺍﻟﻮﺿﻮﺀ ،ﻓﺈﻧﻪ ﻧﺎﻗﺾ ﻟﻪ ﻋﻨﺪﻩ ،ﺃﻭ ﻓﻴﻠﺰﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﺍﻧﺤﺮﻑ ﻭﺻﻠﻰ ﺇﻟﻰ
ﺍﻟﺠﻬﺔ ﻣﻘﻠﺪﺍ ﻟﻺﻣﺎﻡ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﻣﺴﺢ ﺇﻟﺦ.
)ﻭﻗﻮﻟﻪ :ﻭﺇﻥ ﻻ ﻳﺴﻴﻞ ﺍﻟﺦ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺃﻥ ﻳﻤﺴﺢ) ،ﻗﻮﻟﻪ :ﻭﻣﺎ ﺃﺷﺒﻪ
ﺫﻟﻚ( ﺃﻱ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻣﺴﺢ ﻗﺪﺭ ﺍﻟﻨﺎﺻﻴﺔ ﻭﻋﺪﻡ ﺳﻴﻼﻥ ﺍﻟﺪﻡ ،ﻭﺍﻟﻤﺸﺒﻪ ﻟﺬﻟﻚ
ﻓﻌﻞ ﻛﻞ ﻣﺎ ﻫﻮ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍ
ﻋﻨﻪ ،ﻭﺗﺮﻙ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﺒﻄﻞ ﻟﻬﺎ ﻋﻨﺪﻩ.
)ﻗﻮﻟﻪ :ﻭﺇﻻ( ﺃﻱ ﺑﺄﻥ ﻟﻢ ﻳﻤﺴﺢ ﻗﺪﺭ ﺍﻟﻨﺎﺻﻴﺔ ،ﺃﻭ ﺳﺎﻝ ﻣﻨﻪ ﺩﻡ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ،
ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﺎﻃﻠﺔ.
)ﻗﻮﻟﻪ :ﻓﻠﻴﺘﻔﻄﻦ ﻟﺬﻟﻚ( ﺃﻱ ﻟﻠﺸﺮﻁ ﺍﻟﻤﺬﻛﻮﺭ.
)ﻗﻮﻟﻪ :ﻭﻭﺍﻓﻘﻪ( ﺃﻱ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺣﺠﺮ.
)ﻗﻮﻟﻪ :ﻭﺯﺍﺩ( ﺃﻱ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍ ﺃﺑﻮ ﻣﺨﺮﻣﺔ.
)ﻗﻮﻟﻪ :ﻗﺪ ﺻﺮﺡ ﺑﻬﺬﺍ ﺍﻟﺸﺮﻁ( ﺃﻱ ﻭﻫﻮ ﺃﻥ ﻣﻦ ﻗﻠﺪ ﺇﻣﺎﻣﺎ ﻓﻲ ﻣﺴﺄﻟﺔ ﻟﺰﻣﻪ
ﺍﻟﺠﺮﻳﺎﻥ ﻋﻠﻰ ﻗﻀﻴﺔ ﻣﺬﻫﺒﻪ ﻓﻴﻬﺎ.
)ﻗﻮﻟﻪ :ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﻤﺤﻘﻖ ﺍﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺦ( ﻓﻴﻪ ﻣﺨﺎﻟﻔﺔ ﻻﺑﻦ ﺣﺠﺮ ﻭﻣﻦ
ﻭﺍﻓﻘﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻣﻦ ﻗﻀﻴﺘﻴﻦ.
)ﻗﻮﻟﻪ :ﺇﻥ ﺍﻟﺬﻱ ﻓﻬﻤﻨﺎﻩ ﻣﻦ ﺃﻣﺜﻠﺘﻬﻢ( ﺃﻱ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻲ ﻻ
ﻳﺠﻮﺯ.
ﻳﺠﻮﺯ.
)ﻗﻮﻟﻪ :ﺇﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻘﺎﺩﺡ( ﺃﻱ ﺍﻟﻤﻀﺮ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ.
)ﻗﻮﻟﻪ :ﺇﻧﻤﺎ ﻳﻤﺘﻨﻊ( ﺻﻮﺍﺑﻪ ﺇﻧﻤﺎ ﻳﻮﺟﺪ.
)ﻗﻮﻟﻪ :ﺇﺫﺍ ﻛﺎﻥ( ﺃﻱ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻗﻊ ﻓﻲ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ،ﻛﺎﻟﻄﻬﺎﺭﺓ ﺃﻭ ﺍﻟﺼﻼﺓ.
)ﻗﻮﻟﻪ :ﻓﻤﻦ ﺃﻣﺜﻠﺘﻬﻢ( ﺃﻱ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻟﻤﻀﺮ )ﻗﻮﻟﻪ :ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﻟﻤﺲ( ﺃﻱ
ﺍﻻﺟﻨﺒﻴﺔ.
)ﻗﻮﻟﻪ :ﺗﻘﻠﻴﺪﺍ ﻷﺑﻲ ﺣﻨﻴﻔﺔ( ﺃﻱ ﻓﻲ ﻋﺪﻡ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻠﻤﺲ.
)ﻗﻮﻟﻪ :ﻭﺍﻗﺘﺼﺪ ﺗﻘﻠﻴﺪﺍ ﻟﻠﺸﺎﻓﻌﻲ( ﺃﻱ ﻓﻲ ﻋﺪﻡ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺑﺬﻟﻚ.
)ﻗﻮﻟﻪ :ﺛﻢ ﺻﻠﻰ( ﺃﻱ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻮﺀ.
)ﻗﻮﻟﻪ :ﻻﺗﻔﺎﻕ ﺍﻻﻣﺎﻣﻴﻦ( ﺃﻱ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ.
)ﻭﻗﻮﻟﻪ :ﻋﻠﻰ ﺑﻄﻼﻥ ﺫﻟﻚ( ﺃﻱ ﺍﻟﻮﺿﻮﺀ ﻻﻧﺘﻘﺎﺿﻪ ﺑﺎﻟﻠﻤﺲ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ،
ﻭﺑﺨﺮﻭﺝ ﺍﻟﺪﻡ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ.
)ﻗﻮﻟﻪ :ﻭﻛﺬﻟﻚ( ﺃﻱ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻟﺒﻄﻼﻥ.
)ﻭﻗﻮﻟﻪ :ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﻣﺲ( ﺃﻱ ﻓﺮﺟﻪ.
)ﻭﻗﻮﻟﻪ :ﺗﻘﻠﻴﺪﺍ ﻟﻼﻣﺎﻡ ﻣﺎﻟﻚ( ﺃﻱ ﻓﻲ ﻋﺪﻡ ﻧﻘﺾ ﺍﻟﻮﺿﻮﺀ.
)ﻭﻗﻮﻟﻪ :ﻭﻟﻢ ﻳﺪﻟﻚ( ﺃﻱ ﻟﻢ ﻳﺘﺒﻊ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻜﺎ ﻓﻲ ﺍﻟﺪﻟﻚ ،ﺑﻞ ﺗﺒﻊ ﺍﻻﻣﺎﻡ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻋﺪﻣﻪ.
)ﻗﻮﻟﻪ :ﺛﻢ ﺻﻠﻰ( ﺃﻱ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻮﺀ ﺍﻟﻤﺠﺮﺩ ﻋﻦ ﺍﻟﺪﻟﻚ.
)ﻗﻮﻟﻪ :ﻻﺗﻔﺎﻕ ﺍﻻﻣﺎﻣﻴﻦ( ﺃﻱ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ.
)ﻭﻗﻮﻟﻪ :ﻋﻠﻰ ﺑﻄﻼﻥ ﻃﻬﺎﺭﺗﻪ( ﺃﻱ ﻻﻧﻪ ﻣﺲ ﻭﻫﻮ ﻣﺒﻄﻞ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻟﻢ
ﻳﺪﻟﻚ ﻭﻫﻮ ﻣﺒﻄﻞ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ.
)ﻗﻮﻟﻪ :ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ( ﺃﻱ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﺘﻠﻔﻴﻖ ﺑﻴﻦ ﻗﻮﻟﻴﻦ.
)ﻭﻗﻮﻟﻪ :ﻣﻦ ﻗﻀﻴﺘﻴﻦ( ﺃﻱ ﺣﺎﺻﻼ ﻣﻦ ﻗﻀﻴﺘﻴﻦ :ﺃﻱ ﻛﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ
ﻣﺜﻼ.
)ﻗﻮﻟﻪ :ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﺫﻟﻚ( ﺃﻱ ﺍﻟﺘﺮﻛﻴﺐ ﻣﻦ ﻗﻀﻴﺘﻴﻦ.
)ﻗﻮﻟﻪ :ﻏﻴﺮ ﻗﺎﺩﺡ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ( ﺃﻱ ﻏﻴﺮ ﻣﻀﺮ ﻟﻪ.
)ﻗﻮﻟﻪ :ﻛﻤﺎ ﺇﺫﺍ ﺗﻮﺿﺄ ﺇﻟﺦ( ﺗﻤﺜﻴﻞ ﻟﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺣﺎﺻﻼ ﻣﻦ ﻗﻀﻴﺘﻴﻦ
)ﻗﻮﻟﻪ :ﻭﻣﺴﺢ ﺑﻌﺾ ﺭﺃﺳﻪ( ﺃﻱ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺎﺻﻴﺔ ﺗﻘﻠﻴﺪﺍ ﻟﻼﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ
)ﻗﻮﻟﻪ :ﻭﻣﺴﺢ ﺑﻌﺾ ﺭﺃﺳﻪ( ﺃﻱ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺎﺻﻴﺔ ﺗﻘﻠﻴﺪﺍ ﻟﻼﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ
ﻓﻴﻪ.
)ﻗﻮﻟﻪ :ﺛﻢ ﺻﻠﻰ ﺇﻟﻰ ﺍﻟﺠﻬﺔ( ﺃﻱ ﻻ ﺇﻟﻰ ﻋﻴﻦ ﺍﻟﻜﻌﺒﺔ.
)ﻭﻗﻮﻟﻪ:
ﺗﻘﻠﻴﺪﺍ ﻷﺑﻲ ﺣﻨﻴﻔﺔ( ﺃﻱ ﻓﻲ ﻗﻮﻟﻪ ﺑﺼﺤﺔ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﺟﻬﺔ ﺍﻟﻜﻌﺒﺔ.
)ﻗﻮﻟﻪ :ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺍﻟﺦ( ﺍﻟﺠﻤﻠﺔ ﺟﻮﺍﺏ ﺇﺫﺍ.
)ﻭﻗﻮﻟﻪ :ﺻﺤﺔ ﺻﻼﺗﻪ( ﺧﺒﺮ ﺍﻟﺬﻱ )ﻗﻮﻟﻪ :ﻻﻥ ﺍﻻﻣﺎﻣﻴﻦ( ﺃﻱ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﺎ
ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍ ﻋﻨﻬﻤﺎ.
)ﻭﻗﻮﻟﻪ :ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼﻥ ﻃﻬﺎﺭﺗﻪ( ﺇﺫ ﻫﻲ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﻣﺬﻫﺐ
ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍ ﻋﻨﻪ.
)ﻗﻮﻟﻪ :ﻓﺈﻥ ﺍﻟﺨﻼﻑ ﻓﻴﻬﺎ ﺑﺤﺎﻟﻪ( ﺃﻱ ﻓﺈﻥ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻻﻣﺎﻣﻴﻦ ﺑﺎﻕ ﺑﺤﺎﻟﻪ
ﻓﻲ ﺗﻠﻚ ﺍﻟﻄﻬﺎﺭﺓ ،ﻓﻬﻲ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺑﺎﻃﻠﺔ ﻋﻠﻰ
ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ.
)ﻗﻮﻟﻪ :ﻻ ﻳﻘﺎﻝ ﺇﺗﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼﻥ ﺻﻼﺗﻪ( ﺃﻱ ﻟﻔﻘﺪ ﺷﺮﻃﻬﺎ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ،
ﻭﻫﻮ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻌﻴﻦ ﻭﻓﻘﺪ ﺷﺮﻃﻬﺎ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﻣﺴﺢ ﻗﺪﺭ ﺭﺑﻊ
ﺍﻟﺮﺃﺱ.
)ﻗﻮﻟﻪ :ﻻﻧﺎ ﻧﻘﻮﻝ ﺇﻟﺦ( ﻋﻠﺔ ﺍﻟﻨﻔﻲ.
)ﻗﻮﻟﻪ :ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻓﻲ ﻗﻀﻴﺘﻴﻦ( ﺃﻱ ﺍﻟﺤﺎﺻﻞ ﻓﻲ ﻗﻀﻴﺘﻴﻦ ،ﻭﻫﻤﺎ
ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ،ﻛﻤﺎ ﻣﺮ.
)ﻗﻮﻟﻪ :ﻭﺍﻟﺬﻱ ﻓﻬﻤﻨﺎﻩ( ﺃﻱ ﻣﻦ ﺃﻣﺜﻠﺘﻬﻢ.
)ﻭﻗﻮﻟﻪ :ﺃﻧﻪ( ﺃﻱ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻮﺍﻗﻊ ﻓﻲ ﻗﻀﻴﺘﻴﻦ.
)ﻭﻗﻮﻟﻪ :ﻏﻴﺮ ﻗﺎﺩﺡ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ( ﺃﻱ ﻏﻴﺮ ﻣﻀﺮ ﻭﻣﺆﺛﺮ ﻓﻴﻪ.
ﻼ ﻋﻦ ﻭﻋﺒﺎﺭﺓ ﺏ ﺗﻘﻠﻴﺪ ﻣﺬﻫﺐ ﺍﻟﻐﻴﺮ ﻳﺼﻌﺐ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﻮﻗﺖ ﻓﻀً
ً
ﺧﺼﻮﺻﺎ ﻣﺎ ﻟﻢ ﻳﺨﺎﻟﻂ ﻋﻠﻤﺎﺀ ﺫﻟﻚ ﺍﻟﻤﺬﻫﺐ ،ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﻴﻔﺎﺀ ﻋﻮﺍﻣﻬﻢ
ﺷﺮﻭﻃﻪ ،ﻭﻫﻲ ﻛﻤﺎ ﻓﻲ ﺍﻟﺘﺤﻔﺔ ﻭﻏﻴﺮﻫﺎ ﺧﻤﺴﺔ :ﻋﻠﻤﻪ ﺑﺎﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ
ﻣﺬﻫﺐ ﻣﻦ ﻳﻘﻠﺪﻩ ﺑﺴﺎﺋﺮ ﺷﺮﻭﻃﻬﺎ ﻭﻣﻌﺘﺒﺮﺍﺗﻬﺎ .ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻤﻘﻠﺪ ﻓﻴﻪ
ﻣﻤﺎ ﻳﻨﻘﺾ ﻗﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ ﺑﻪ ،ﻭﻫﻮ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻨﺺ ﺃﻭ ﺍﻹﺟﻤﺎﻉ ﺃﻭ ﺍﻟﻘﻮﺍﻋﺪ
ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺠﻠﻲ .ﻭﺃﻥ ﻻ ﻳﺘﺘﺒﻊ ﺍﻟﺮﺧﺺ ﺑﺄﻥ ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﻣﺬﻫﺐ ﻣﺎ ﻫﻮ
ﺍﻷﻫﻮﻥ ﻋﻠﻴﻪ .ﻭﺃﻥ ﻻ ﻳﻠﻔﻖ ﺑﻴﻦ ﻗﻮﻟﻴﻦ ﺗﺘﻮﻟﺪ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ﻻ ﻳﻘﻮﻝ ﺑﻬﺎ ﻛﻞ
ﺗﻘﻠﻴﺪﺍ ﻟﻠﺸﺎﻓﻌﻲ ،ﻭﻣﺲ ﺑﻼ ﺷﻬﻮﺓ ً
ﺗﻘﻠﻴﺪﺍ ﻣﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﻛﺄﻥ ﺗﻮﺿﺄ ﻭﻟﻢ ﻳﺪﻟﻚ ً
ﻟﻤﺎﻟﻚ ﺛﻢ ﺻﻠﻰ ﻓﺼﻼﺗﻪ ﺣﻴﻨﺌﺬ ﺑﺎﻃﻠﺔ ﺑﺎﺗﻔﺎﻗﻬﻤﺎ .ﻭﺃﻥ ﻻ ﻳﻌﻤﻞ ﺑﻘﻮﻝ ﺇﻣﺎﻡ
ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺛﻢ ﻳﻌﻤﻞ ﺑﻀﺪﻩ ،ﻭﻫﺬﺍ ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﻋﻨﺪﻧﺎ ،ﻭﺍﻟﻤﺸﻬﻮﺭ ﺟﻮﺍﺯ
ﺗﻘﻠﻴﺪ ﺍﻟﻤﻔﻀﻮﻝ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻔﺎﺿﻞ ،ﻭﻓﻲ ﻗﻮﻝ ﻳﺸﺘﺮﻁ ﺍﻋﺘﻘﺎﺩ ﺍﻷﺭﺟﺤﻴﺔ
ﺃﻭ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺍﻫـ .ﻭﻓﻲ ﻙ :ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻘﻠﻴﺪ ﻋﺪﻡ ﺍﻟﺘﻠﻔﻴﻖ ﺑﺤﻴﺚ ﺗﺘﻮﻟﺪ
ﻣﻦ ﺗﻠﻔﻴﻘﻪ ﺣﻘﻴﻘﺔ ﻻ ﻳﻘﻮﻝ ﺑﻬﺎ ﻛﻞ ﻣﻦ ﺍﻹﻣﺎﻣﻴﻦ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺠﺮ ،ﺇﺫ ﻻ
ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ
ﻓﺮﻕ ﻋﻨﺪﻩ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻠﻔﻴﻖ ﻓﻲ ﻗﻀﻴﺔ ﺃﻭ ﻗﻀﻴﺘﻴﻦ ،ﻓﻠﻮ ّ
ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪﻳﻦ ﻓﺎﺳﻘﻴﻦ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﺃﻭ ﺑﻼ ﻭﻟﻲ ﻣﻊ ﺣﻀﻮﺭﻩ
ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪﻳﻦ ﻓﺎﺳﻘﻴﻦ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﺃﻭ ﺑﻼ ﻭﻟﻲ ﻣﻊ ﺣﻀﻮﺭﻩ
ﻭﻋﺪﻡ ﻋﻀﻠﻪ ،ﺛﻢ ﻋﻠﻖ ﻃﻼﻗﻬﺎ ﺑﺈﺑﺮﺍﺋﻬﺎ ﻣﻦ ﻧﻔﻘﺔ ﻋﺪﺗﻬﺎ ﻣﺜً
ﻼ ﻓﺄﺑﺮﺃﺗﻪ ،ﺛﻢ
ﺃﺭﺍﺩ ﺗﻘﻠﻴﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻹﺑﺮﺍﺀ ﻋﻨﺪﻩ
ﻣﻦ ﻧﻔﻘﺔ ﺍﻟﻌﺪﺓ ﻟﻢ ﻳﺼﺢ ،ﺑﻞ ﻳﺤﺮﻡ ﻭﻃﺆﻫﺎ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﻛﻼ ﺍﻟﻤﺬﻫﺒﻴﻦ،
ﻼ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻟﻨﻜﺎﺡ ،ﻭﻟﻮﻻ ﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻸﻧﻬﺎ ﻟﻴﺴﺖ ﺑﺰﻭﺟﺔ ﻋﻨﺪﻩ ﺃﺻً
ﺯﻧﺎ ً
ﻣﺤﻀﺎ ،ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻱ ﻳﺮﻯ ﺗﺰﻭﻳﺠﻬﺎ ﻓﻠﻜﻮﻧﻬﺎ ﺑﺎﻧﺖ ﺍﻟﺸﺒﻬﺔ ﻟﻜﺎﻥ ً
ﻣﻨﻪ ﺑﺎﻟﺒﺮﺍﺀﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺎﺩ :ﺍﻟﻘﺎﺩﺡ ﻓﻲ ﺍﻟﺘﻠﻔﻴﻖ ﺇﻧﻤﺎ ﻳﺘﺄﺗﻰ ﺇﺫﺍ
ﻛﺎﻥ ﻓﻲ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ،ﺑﺨﻼﻓﻪ ﻓﻲ ﻗﻀﻴﺘﻴﻦ ﻓﻠﻴﺲ ﺑﻘﺎﺩﺡ ،ﻭﻛﻼﻡ ﺍﺑﻦ
ﺣﺠﺮ ﺃﺣﻮﻁ ﻭﺍﺑﻦ ﺯﻳﺎﺩ ﺃﻭﻓﻖ ﺑﺎﻟﻌﻮﺍﻡ ،ﻓﻌﻠﻴﻪ ﻳﺼﺢ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ
ﺍﻟﺼﻮﺭﺓ
)ﻣﺴﺄﻟﺔ :ﻙ( :ﺻﺮﺡ ﺍﻷﺋﻤﺔ ﺑﺄﻧﻪ ﻻ ﻳﺠﻮﺯ ﺗﻌﺎﻃﻲ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﺎ ﻟﻢ
ﻳﻘﻠﺪ ﺍﻟﻘﺎﺋﻞ ﺑﺤﻠﻪ ،ﺑﻞ ﻧﻘﻞ ﺍﺑﻦ ﺣﺠﺮ ﻭﻏﻴﺮﻩ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﺃﻭ ﻏﻴﺮﻩ ،ﻋﺒﺎﺩﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ،ﻭﻟﻮ ﻣﻊ ﻣﻦ ﻳﺮﻯ ﺣﻞ
ﺫﻟﻚ ،ﻧﻌﻢ ﺇﻧﻤﺎ ﻳﺄﺛﻢ ﻣﻦ ﻗﺼﺮ ﺑﺘﺮﻙ ﺗﻌﻠﻢ ﻣﺎ ﻟﺰﻣﻪ ﻣﻊ ﺍﻹﻣﻜﺎﻥ ،ﺃﻭ ﻛﺎﻥ ﻣﻤﺎ
ﻻ ﻳﻌﺬﺭ ﺃﺣﺪ ﺑﺠﻬﻠﻪ ﻟﺸﻬﺮﺗﻪ ،ﺃﻣﺎ ﻣﻦ ﻋﺠﺰ ﻋﻨﻪ ﻭﻟﻮ ﻟﻨﻘﻠﺔ ﺃﻭ ﺍﺿﻄﺮﺍﺭ ﺇﻟﻰ
ﻳﺴﺪ ﺭﻣﻘﻪ ﻭﻣﻤﻮﻧﻪ ﻓﻴﺮﺗﻔﻊ ﺗﻜﻠﻴﻔﻪ ﻛﻤﺎ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ،
ﺗﺤﺼﻴﻞ ﻣﺎ ّ
ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺘﺤﻔﺔ ﺍﻫـ .ﻭﻋﺒﺎﺭﺓ ﺏ ﻭﻣﻌﻨﻰ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻋﺘﻘﺎﺩ ﻗﻮﻝ ﺍﻟﻐﻴﺮ ﻣﻦ ﻏﻴﺮ
ﻣﻌﺮﻓﺔ ﺩﻟﻴﻠﻪ ﺍﻟﺘﻔﺼﻴﻠﻲ ،ﻓﻴﺠﻮﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻘﻮﻝ ﺍﻟﻀﻌﻴﻒ ﻟﻌﻤﻞ ﻧﻔﺴﻪ ﻛﻤﻘﺎﺑﻞ
ﺍﻷﺻﺢ ﻭﺍﻟﻤﻌﺘﻤﺪ ﻭﺍﻷﻭﺟﻪ ﻭﺍﻟﻤﺘﺠﻪ ،ﻻ ﻣﻘﺎﺑﻞ ﺍﻟﺼﺤﻴﺢ ﻟﻔﺴﺎﺩﻩ ً
ﻏﺎﻟﺒﺎ ،
ﻣﺬﻫﺒﺎ ً
ﻣﻌﺘﺒﺮﺍ ،ﻗﺎﻝ ﻭﻳﺄﺛﻢ ﻏﻴﺮ ﺍﻟﻤﺠﺘﻬﺪ ﺑﺘﺮﻙ ﺍﻟﺘﻘﻠﻴﺪ ،ﻧﻌﻢ ﺇﻥ ﻭﺍﻓﻖ ً
ﻣﻄﻠﻘﺎ ،ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﻻ ً
ﻣﻄﻠﻘﺎ ،ﻭﻓﺼﻞ ﺟﻤﻊ :ﺗﺼﺢ ﻋﺒﺎﺩﺗﻪ ﻭﻣﻌﺎﻣﻠﺘﻪ ً
ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ :ﺗﺼﺢ ﺍﻟﻤﻌﺎﻣﻠﺔ ﺩﻭﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻌﺪﻡ ﺍﻟﺠﺰﻡ ﺑﺎﻟﻨﻴﺔ ﻓﻴﻬﺎ ،ﻭﻗﺎﻝ
ﺍﻟﺸﺮﻳﻒ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪ ﺍ ﺑﺎﻓﻘﻴﻪ :ﻭﻳﻈﻬﺮ ﻣﻦ ﻋﻤﻞ ﻭﻛﻼﻡ
ﻣﻌﺘﻘﺪﺍ ﺃﻧﻪ ﺣﻜﻢ ﺷﺮﻋﻲ ﻭﻭﺍﻓﻖ ً
ﻣﺬﻫﺒﺎ ً ﺍﻷﺋﻤﺔ ﺃﻥ ﺍﻟﻌﺎﻣﻲ ﺣﻴﺚ ﻋﻤﻞ
ﻣﻌﺘﺒﺮﺍ ،ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﻋﻴﻦ ﻗﺎﺋﻠﻪ ﺻﺢ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺣﺎﻝ ﻋﻤﻠﻪ ً
ﻣﻘﻠﺪﺍ ﻟﻐﻴﺮﻩ ً
ﺻﺤﻴﺤﺎ ﺍﻫـ .ﻗﻠﺖ :ﻭﻧﻘﻞ ﺍﻟﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻦ ﺟﻤﺎﻋﺔ ﻛﺜﻴﺮﺓ ﻣﻦ ً ً
ﺗﻘﻠﻴﺪﺍ
ﺍﻟﻌﻮﺍﻡ ﺍﻟﺬﻳﻦ ﻻ
ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻔﺘﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻻ ﺳﻴﻤﺎ ّ
ﻳﺘﻘﻴﺪﻭﻥ ﺑﻤﺬﻫﺐ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻗﻮﺍﻋﺪﻩ ﻭﻻ ﻧﺼﻮﺻﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺣﻴﺚ ﻭﺍﻓﻖ
ﻳﺘﻘﻴﺪﻭﻥ ﺑﻤﺬﻫﺐ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻗﻮﺍﻋﺪﻩ ﻭﻻ ﻧﺼﻮﺻﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺣﻴﺚ ﻭﺍﻓﻖ
ﻓﻌﻞ ﻫﺆﻻﺀ ﻗﻮﻝ ﻋﺎﻟﻢ ﻓﻼ ﺑﺄﺱ ﺑﻪ ﺍﻫـ ﻣﻦ ﺍﻟﻤﻴﺰﺍﻥ ﻧﻌﻢ ﻓﻲ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻤﺪﻧﻴﺔ
ﻟﻠﻜﺮﺩﻱ ﺃﻥ ﺗﻘﻠﻴﺪ ﺍﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻮﺟﻪ ﺍﻟﻀﻌﻴﻒ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﺑﺸﺮﻃﻪ ﺃﻭﻟﻰ ﻣﻦ
ﺗﻘﻠﻴﺪ ﻣﺬﻫﺐ ﺍﻟﻐﻴﺮ ﻟﻌﺴﺮ ﺍﺟﺘﻤﺎﻉ ﺷﺮﻭﻃﻪ ﺍﻫـ.
)ﻣﺴﺄﻟﺔ :ﻙ( :ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻃﻴﻦ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺣﺎﻝ ﺍﻟﻌﻤﻞ
ﻋﻦ ﻟﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﺗﻘﻠﻴﺪﻩ ،ﺑﻞ ﻋﻤﻞ ﻧﺴﻴﺎﻥ ﻟﻠﻤﻔﺴﺪ ﺃﻭ ﺟﻬﻞ
ﻋﺎﻟﻤﺎ ﺑﻔﺴﺎﺩ ﻣﺎ ّ
ﺑﻔﺴﺎﺩﻩ ﻭﻋﺬﺭ ﺑﻪ ﻭﺃﻥ ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺗﻘﻠﻴﺪﻩ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﺑﻌﺪ
ﺍﻟﻌﻤﻞ ﻓﻤﻦ ﺃﺭﺍﺩ ﺗﻘﻠﻴﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﺳﺄﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻋﻦ ﺟﻮﺍﺯ
ﺫﻟﻚ ﻭﻻ ﻳﻔﻴﺪﻩ ﺳﺆﺍﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺣﻴﻨﺌﺬ ﺇﺫ ﻫﻮ ﻳﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻣﺬﻫﺐ
ﺍﻟﺤﻨﻔﻲ ،ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻤﻌﻠﻮﻣﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻳﻦ
ﺍﻫـ .ﻭﻓﻲ ﻱ ﻧﺤﻮﻩ ﻭﺯﺍﺩ :ﻭﻣﻦ ﻗﻠﺪ ﻣﻦ ﻳﺼﺢ ﺗﻘﻠﻴﺪﻩ ﻓﻲ ﻣﺴﺄﻟﺔ ﺻﺤﺖ
ﻧﻌﺪﻩ ﻣﻦ ﺗﺎﺭﻛﻲ
ﺻﻼﺗﻪ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻩ ﺑﻞ ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻧﺎ ﻷﻧﺎ ﻻ ﻧﻔﺴﻘﻪ ﻭﻻ ّ
ﺍﻟﺼﻼﺓ ﻓﺈﻥ ﻟﻢ ﻳﻘﻠﺪﻩ ﻭﻋﻠﻤﻨﺎ ﺃﻥ ﻋﻤﻠﻪ ﻭﺍﻓﻖ ﻣﺬﻫﺒﺎ ﻣﻌﺘﺒﺮﺍ ﻓﻜﺬﻟﻚ ﻋﻠﻰ
ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺎﻣﻲ ﻻ ﻣﺬﻫﺐ ﻟﻪ ،ﻭﺇﻥ ﺟﻬﻠﻨﺎ ﻫﻞ ﻭﺍﻓﻘﻪ ﺃﻡ ﻻ ﻟﻢ ﻳﺠﺰ ﺍﻹﻧﻜﺎﺭ
ﻋﻠﻴﻪ