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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﻣﻘﺪﻣﺔ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻨﺎ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺷﺮﻉ ﻟﻨﺎ ﻓﻴـﻪ ﻣـﻦ‬ ‫ﺍﻟﻨﻮﺍﻓﻞ ﻣﺎ ﻧﺰﺩﺍﺩ ﺑﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻨﺮﺗﻘﻲ ﻬﺑﺎ ﰲ ﺃﻋﻠﻰ ﺍﳉﻨﺎﻥ‪،‬‬ ‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪًﺍ ﻋﺒﺪﻩ‬ ‫ﻭﺭﺳﻮﻟﻪ ‪ ‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻭﱄ ﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ‪.‬‬ ‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺤﻴﺚ ﻳﻮﺟﺪ ﻣﻦ ﻳﺸﻚ ﰲ ﺷﺮﻋﻴﺔ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﻦ ﺭﺳـﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﻟﺬﻱ ﺷﺮﻋﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‪.‬‬ ‫ﻭﻇﻬﺮ ﻣﻨﺬ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻬﻧﺎ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ ﻭﺍﺷﺘﻬﺮ ﺍﻟﻌﻤﻞ ﺑﻪ)‪ (١‬ﻭﻗﻴﻞ ﺑﺘﺤﺮﱘ ﺍﻟﺰﻳـﺎﺩﺓ ﻋﻠﻴﻬـﺎ)‪ (٢‬ﻭﺑﻘـﻲ‬
‫)‪ (١‬ﻣﺸﺎﻓﻬﺔ ﻣﻦ ﺷﻴﺨﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻏﺪﻳﺎﻥ‪ ،‬ﻋﻀﻮ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻺﻓﺘﺎﺀ‪،‬‬ ‫ﻭﻋﻀﻮ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻭﺫﻟﻚ ﻋﺎﻡ ‪١٤٠٢‬ﻫ؛ ﺣﻴﺚ ﻛﻨﺖ ﺃﻓﻜﺮ ﻭﺃﲨﻊ ﳍﺬﺍ‬ ‫ﺍﻟﺒﺤﺚ ﻣﻦ ﺫﻟﻚ ﺍﳊﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﳑﻦ ﻋﺮﺿﺖ ﻋﻠﻴﻪ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﺃﻓﺪﺕ ﻣﻨﻪ ﻛﺜﲑًﺍ ﰲ‬ ‫ﺃﲝﺎﺛﻲ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﲏ ﺧﲑ ﻣﺎ ﺟﺰﻯ ﺃﺳﺘﺎﺫﹰﺍ ﻋﻦ ﺗﻠﻤﻴﺬﻩ‪.‬‬ ‫)‪ (٢‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻟﻸﻟﺒﺎﱐ ﺹ‪ .٢٥‬ﻭﺍﳌﻌﺎﺻﺮﻭﻥ ﻣﻨﻬﻢ ﺍﳌﻌﺎﺭﺽ ﻭﻣﻨﻬﻢ ﺍﳌﺆﻳﺪ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﳑﺎ‬ ‫ﺃﻟﻒ ﻓﻴﻬﺎ‪ :‬ﺗﺼﺤﻴﺢ ﺣﺪﻳﺚ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻀﻌﻴﻔﻪ‪،‬‬ ‫ﻹﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ‪ .‬ﻭﺃﻧﻮﺍﺭ ﺍﳌﺼﺎﺑﻴﺢ ﻋﻠﻰ ﻇﻠﻤﺎﺕ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻟﺒﺪﺭ‬ ‫ﺍﻟﺪﻳﻦ ﺩﻳﺎﺏ‪ .‬ﻭﻋﺪﺩ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺒﻴﺤﻲ ﻁ‪١٤٠٩‬ﻫـ ‪ ،‬ﻭﺗﺒﺎﺭﻳﺢ ﻷﰊ‬ ‫ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﻮﻫﱯ ﻁ ‪١٤٠٩‬ﻫـ‪ ،‬ﻭﲝﺚ ﺩ‪ .‬ﺭﻭﻳﻌﻲ ﺍﻟﺮﺣﻴﻠﻲ ﳎﻠﺔ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﻟﻌﺪﺩ ‪ ،٢٦‬ﻋﺎﻡ ‪١٤١٠‬ﻫـ‪ ،‬ﻭﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺼﺤﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻋﻠﻲ‬ ‫ﺍﻟﺼﺎﺑﻮﱐ‪ .‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻌﺠﻤﻲ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﰲ ﺻﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻟﻌﻴﺴﻰ ﺍﳊﻤﲑﻱ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺍﳌﺴﺠﺪﺍﻥ ﺍﳊﺮﻣﺎﻥ ﺍﻟﺸﺮﻳﻔﺎﻥ)‪ (١‬ﻭﻣﺴﺎﺟﺪ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻭﺍﺳﺘﻤﺮ ﺇﱃ ﺍﻵﻥ‪.‬‬ ‫ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﲨﻊ ﻣﺎ ﻗﺎﻟﻪ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺩﻟﺘﻬﻢ ﰲ ﺣﻜﻢ ﺻـﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﰲ ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﻬﺗﺎ‪ ،‬ﻭﺃﻗﻮﺍﳍﻢ ﻭﺃﺩﻟﺘﻬﺎ ﻭﻣﺎ ﻧﻮﻗﺸﺖ ﺑﻪ‬ ‫ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ؛ ﻭﺫﻟﻚ ﻧﺸﺮًﺍ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻟﻴﻌﺬﺭ ﺍﳌﺴـﻠﻤﻮﻥ ﺑﻌﻀـﻬﻢ‬ ‫ُﻈﻦ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﳐﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﺭﺗﻜﺎﺏ‬ ‫ﺑﻌﻀًﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳ‬ ‫ﺍﳊﺮﺍﻡ ﺑﻼ ﺍﺟﺘﻬﺎﺩ ﻭﻻ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﻟﲑﺟﻊ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﺗﻌـﺎﱃ ﺇﱃ ﻣـﺎ‬ ‫ﻳﻈﻬﺮ ﻟﻪ ﻣﻦ ﺍﳊﻖ ﰲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ؛ ﻓﺎﳊﻖ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﺃﱐ ﻭﺟـﺪﻫﺎ‬ ‫ﺃﺧﺬﻫﺎ‪.‬‬ ‫ﻭﲰﻴﺖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ :‬ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪.‬‬ ‫ﻭﺳﻠﻜﺖ ﰲ ﻛﺘﺎﺑﺘﻪ‪ :‬ﻋﺮﺽ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺑﺪﻟﻴﻠـﻪ‪،‬‬ ‫ﻭﻣﺎ ﻓﻴﻪ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺑﺬﻛﺮ ﺃﻗـﻮﺍﳍﻢ ﻭﺃﺩﻟﺘـﻬﺎ ﻭﻣﻨﺎﻗﺸـﺘﻬﺎ‬ ‫ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﺎ‪ .‬ﻭﻋﺰﻭ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻷﻗﻮﺍﻝ ﺇﱃ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻷﺻـﻴﻠﺔ‪.‬‬ ‫ﻭﺃﻱ ﻛﻼﻡ ﱂ ﺃﻋﺰﻩ ﻷﺣﺪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻛﻼﻣﻲ‪ ،‬ﻭﻣﻌﺮﺽ ﻟﻠﺨﻄﺄ‪.‬‬ ‫ﻭﺍﻗﺘﺼﺮﺕ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺮﺟﺔ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ‪ ،‬ﻋﻠﻰ‬ ‫ﻣﺎ ﰲ ﺃﺣﺪ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﺑﻴﻨﺖ ﺩﺭﺟﺔ ﻣﺎ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺩﺭﺟﺘﻪ ﻣـﻦ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻏﲑ ﺍﻟﺼﺤﻴﺤﲔ‪.‬‬
‫)‪ (١‬ﻳﻨﻈﺮ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ ﰲ‬ ‫ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻟﻌﻄﻴﺔ ﳏﻤﺪ ﺳﺎﱂ‪ .‬ﻭﻓﺘﺎﻭﻯ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﶈﻤﺪ‬ ‫ﺑﻦ ﻗﺎﺳﻢ ‪.٢٤٤/٢‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻭﻋﺮﻓﺖ ﺑﺎﻷﻋﻼﻡ ﺍﻟﻮﺍﺭﺩﺓ ﺃﲰﺎﺅﻫﻢ ﰲ ﺻـﻠﺐ ﺍﻟﺒﺤـﺚ ﺩﻭﻥ‬ ‫ﻫﻮﺍﻣﺸﻪ‪ ،‬ﻣﻦ ﺍﻷﻋﻼﻡ ﺍﳌﺘﻘﺪﻣﲔ ﻏﲑ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻭﲨﻴﻊ ﺍﳌﻌﺎﺻﺮﻳﻦ‪.‬‬ ‫ﻭﻟﻼﺧﺘﺼﺎﺭ ﺫﻛﺮﺕ ﲨﻴﻊ ﺍﻷﻋﻼﻡ ﺑﺄﲰﺎﺋﻬﻢ ﻻ ﺃﻟﻘﺎﻬﺑﻢ‪ ،‬ﻭﺗﺮﺿﻴﺖ‬ ‫ﻛﺘﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﺃﻣﺎ ﻏﲑﻫﻢ ﻓﺘﺮﲪﺖ ﻋﻠﻴﻬﻢ ﺷﻔﻬﻴًﺎ‪.‬‬ ‫ﻭﺟﻌﻠﺖ ﺍﻟﺒﺤﺚ ﺑﻌﺪ ﻣﻘﺪﻣﺘﻪ ﻣﻜﻮﻧًﺎ ﻣﻦ ﻓﺼـﻠﲔ‪ ،‬ﻭﺧﺎﲤـﺔ‪،‬‬ ‫ﻭﻓﻬﺮﺳﲔ‪:‬‬ ‫ﺍﳌﻘﺪﻣﺔ‪ :‬ﻬﺑﺎ ﺳﺒﺐ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﳍـﺪﻑ ﻣﻨـﻬﺎ‪،‬‬ ‫ﻭﻣﻨﻬﺠﻲ ﰲ ﺗﺄﻟﻴﻔﻪ ﻭﺧﻄﺔ ﲝﺜﻪ‪.‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺳـﺒﺐ ﺗﺴـﻤﻴﺘﻬﺎ‪،‬‬ ‫ﻭﺑﻴﺎﻥ ﺣﻜﻤﻬﺎ ﻭﻓﻀﻠﻬﺎ‪.‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺍﻟﻌﺪﺩ ﺍﻷﻓﻀـﻞ‬ ‫ﺍﳋﺎﲤﺔ‪ :‬ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‪.‬‬ ‫ﺍﻟﻔﻬﺮﺳﺎﻥ‪ :‬ﺃﻭﳍﻤﺎ ﻟﻠﻤﺼﺎﺩﺭ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻟﻠﻤﺤﺘﻮﻳﺎﺕ‪.‬‬ ‫ﻭﺧﺘﺎﻣًﺎ‪ :‬ﻓﻤﻦ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﰎ ﲢﻜﻴﻢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﳑﻦ ﻳﻨﻘـﺪ‬ ‫ﻭﻻ ﳝﺪﺡ ﻓﻘﻂ‪ ،‬ﻣﻦ ﳉﻨﺔ ﲢﻜﻴﻢ ﰲ ﺍﺠﻤﻟﻠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲜﺎﻣﻌﺔ ﺍﳌﻠـﻚ ﻓﻴﺼـﻞ‬ ‫ﺑﺎﻷﺣﺴﺎﺀ‪ ،‬ﻭﰎ ﻧﺸﺮﻩ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻬﺎ ﰲ ﺍﺠﻤﻟﻠﺪ ﺍﳋﺎﻣﺲ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﻋﺎﻡ‬ ‫‪١٤٢٥‬ﻫـ‪ ،‬ﻓﺄﺷﻜﺮ ﻟﻸﺳﺎﺗﺬﺓ ﺍﻟﻔﺎﺣﺼﲔ ﲢﻜﻴﻤﻪ ﻭﻣﺎ ﺑﺬﻟﻮﻩ ﻣﻦ ﺟﻬـﺪ‬ ‫ﰲ ﻗﺮﺍﺀﺗﻪ ﻭﺗﺪﻭﻳﻦ ﻣﻠﺤﻮﻇﺎﻬﺗﻢ ﺍﻟﱵ ﻛﺎﻥ ﻟﻸﺧﺬ ﻬﺑﺎ ﺃﺛﺮ ﻃﻴـﺐ ﰲ ﻗـﻮﺓ‬ ‫ﺍﻟﺒﺤﺚ ﻭﲨﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﺷﻜﺮ ﳍﻴﺌﺔ ﲢﺮﻳﺮ ﺍﺠﻤﻟﻠﺔ ﺇﺫﻬﻧﻢ ﺑﻨﺸﺮﻩ ﺧﺎﺭﺟﻬﺎ‪.‬‬ ‫ﻓﻴﻬﺎ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﹼﺎﺀ‪ ،‬ﻓﺄﻟﺘﻤﺲ ﻣـﻦ ﺃﺥ ﳏـﺐ‬ ‫ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﺟﻬﺪ ﺑﺸﺮ ﻣﻘﻞ ﺧﻄ‬ ‫ﻟﻠﺨﲑ ﺍﻃﻠﻊ ﻋﻠﻰ ﻋﻴﺐ ﻓﻴﻪ ﻭﲢﻘﻖ ﻣﻨﻪ ﺃﻥ ﻳﻬﺪﻳﻪ ﺇﱄ ﰲ ﺣﻴـﺎﰐ‪ ،‬ﻭﺃﻥ‬ ‫ﻳﺼﻠﺤﻪ ﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﳑﺎﰐ‪ .‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻔﻮ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺘﻘﺒـﻞ‬ ‫ﻫﺬﺍ ﺍﳉﻬﺪ ﻭﻳﻨﻔﻊ ﺑﻪ‪ ،‬ﻭﺃﻥ ﻳﻐﻔـﺮ ﱄ ﻭﺃﻫﻠـﻲ ﻭﺃﺷـﻴﺎﺧﻲ ﻭﲨﻴـﻊ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﳚﺰﻱ ﻭﻻﺓ ﺃﻣﻮﺭﻧﺎ ﻭﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﻭﻣﺆﺫﻧﻴﻬﺎ ﻭﻳﻨﻔـﻊ‬ ‫ﻬﺑﻢ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺒﺬﻟﻮﻧﻪ ﻣﻦ ﺟﻬﻮﺩ ﰲ ﺭﻣﻀﺎﻥ ﻭﻏﲑﻩ‪ .‬ﺁﻣﲔ ﻭﺍﳊﻤﺪ ﷲ‬ ‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

‫ﺍﳌﺆﻟﻒ‪،،،‬‬ ‫ﰲ ‪١٤٢٦/٥/١١‬ﻫـ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬ ‫ﻭﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺣﻜﻤﻬﺎ ﻭﻓﻀﻠﻬﺎ‬
‫ﻳﺸﺘﻤﻞ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﺃﺭﺑﻊ ﻣﺴﺎﺋﻞ‪:‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‬

‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺑﻴﺎﻥ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ‬

‫ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﺮﻛﺒﺔ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺘﻌﺮﻳﻒ ﻬﺑﺎ‬ ‫ﻣﺮﻛﺒﺔ ﻳﻌﺮﻑ ﲟﻔﺮﺩﻳﻬﺎ‪:‬‬ ‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﳍﺎ ﻣﻌﺎﻥ ﻋﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﺪﻋﺎﺀ؛ ﻗـﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ‪:‬‬ ‫)‪(١‬‬ ‫ﻢ‪] ‬ﺍﻟﺘﻮﺑﺔ‪ .[١٠٣ :‬ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﱪﻛﺔ؛ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺃﻭﰱ‬ ‫ﻬْ‬ ‫ﻴﹺ‬ ‫ﻠْ‬ ‫ﻋﹶ‬ ‫ﱢ َ‬ ‫ﺻﻞ‬ ‫ﻭ َ‬ ‫‪َ‬‬ ‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﺃﺗﻰ ﺭﺟﻞ ﻟﻠﻨﱯ ‪ ‬ﺑﺼﺪﻗﺘﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻴـﻪ«‬ ‫ﻓﺄﺗﺎﻩ ﺃﰊ ﺑﺼﺪﻗﺘﻪ ﻓﻘﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﺁﻝ ﺃﰊ ﺃﻭﰱ)‪.(٣)«(٢‬‬ ‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﳐﺼﻮﺻﺔ‪ ،‬ﻣﻔﺘﺘﺤـﺔ ﺑـﺎﻟﺘﻜﺒﲑ‬ ‫ﳐﺘﺘﻤﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ‪ ،‬ﺑﺸﺮﺍﺋﻂ ﳐﺼﻮﺻﺔ )‪.(٤‬‬
‫ّﺮ ﺑﻌﺪ ﺍﻟﻨﱯ ‪ ‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ‬ ‫)‪ (١‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﺧﺎﻟﺪ ﺍﻷﺳﻠﻤﻲ‪ ،‬ﺷﻬﺪ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﻋﻤ‬ ‫ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺎﻟﻜﻮﻓﺔ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬ ‫‪ ٤٠٢/١‬ﻭﺍﻟﺮﻳﺎﺽ ﺍﳌﺴﺘﻄﺎﺑﺔ ‪ ...‬ﺹ‪.٢٠٣‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ ‪.٦٣٥٩‬‬ ‫)‪ (٣‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﺹ‪ ٣٤٧‬ﻭﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺹ‪ ٢٨٥‬ﻭﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ ﺹ‪.٧٩ ،٧٦‬‬ ‫)‪ (٤‬ﺍﻹﻗﻨﺎﻉ ﰲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺃﰊ ﺷﺠﺎﻉ ‪ ٩١/١‬ﻭﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﺹ‪.٥١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﻦ ﺍﻟﺮﺍﺣﺔ )‪ (١‬ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪» :‬ﺍﻟﺮﺍﺀ ﻭﺍﻟﻮﺍﻭ‬ ‫ﺖ‬ ‫ﻤَﻴ ِ‬ ‫ُـ ﱢ‬ ‫ﻭﺍﳊﺎﺀ ﺃﺻﻞ ﻛﺒﲑ ﻣﻄﺮﺩ ﻳﺪﻝ ﻋﻠﻰ ﺳـﻌﺔ ﻭﻓﺴـﺤﺔ ‪ ...‬ﻭﺳ‬ ‫ﺕ‬ ‫ﺭﻛﹶﻌـﺎ ٍ‬ ‫ﻊَ‬ ‫ﺭَﺑ ﹺ‬ ‫ﱢ ﺃْ‬ ‫ﻛﻞ‬ ‫ﺪ ﹸ‬ ‫ﻌَ‬ ‫ﻡ َﺑ ْ‬ ‫ﻮﹺ‬ ‫ﻘْ‬ ‫ﺔ ﺍﻟ ﹶ‬ ‫ﺣِ‬ ‫ﺳﺘِﺮﺍ َ‬ ‫ﻥ ؛ﻻ ْ‬ ‫ﺭﻣَﻀﺎ ﹶ‬ ‫ﺮَ‬ ‫ﻬﹺ‬ ‫ﺷْ‬ ‫ﹸﰲ َ‬ ‫ﺤﺔ‬ ‫ﻭْﻳ َ‬ ‫ﺮﹺ‬ ‫ﺍﻟﱠﺘ ْ‬ ‫«)‪.(٢‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﺮﻛﺒﺔ‪ :‬ﻓﻬﻲ‪» :‬ﺻﻼﺓ ﳐﺼﻮﺻﺔ‬ ‫ﺗﺆﺩﻯ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﺘﻬﺎ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠـﺮ‪ ،‬ﻏـﲑ‬ ‫ﺭﺍﺗﺒﺔ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻮﺗﺮ«)‪.(٣‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ‬

‫ﺗﻘﺪﻡ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺃﻬﻧﺎ ﻣﻦ ﺍﻟﺮﺍﺣﺔ؛ ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﺴﺒﺐ ﰲ ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺻﺮﺡ ﺑﻪ ﺍﺑـﻦ ﻓـﺎﺭﺱ ﰲ‬ ‫ﺗﻌﺮﻳﻔﻪ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺗﻘﺪﻡ‪.‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﲰﻴﺖ ﺍﻟﺼﻼﺓ ﰲ ﲨﺎﻋﺔ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀـﺎﻥ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ؛ ﻷﻬﻧﻢ ﺃﻭﻝ ﻣﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻛـﺎﻧﻮﺍ ﻳﺴـﺘﺮﳛﻮﻥ ﺑـﲔ ﻛـﻞ‬ ‫ﺗﺴﻠﻴﻤﺘﲔ«)‪(٤‬؛ ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ )‪» :(٥‬ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥١/٤‬‬ ‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪.٤٥٤/٢‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ٣٩/٦‬ﻭﺍﻟﻜﺎﰲ ‪ ١٥٤/١‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪.٣٢١/٣‬‬ ‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥١/٤‬‬ ‫)‪ (٥‬ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ ﺍﳍﻤﺪﺍﱐ ﰒ ﺍﳉﻬﲏ‪ ،‬ﺟﺎﻫﻠﻲ ﻫﺎﺟﺮ ﺇﱃ ﺍﻟﻨﱯ ‪ ، ‬ﻭﻣﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬ ‫ﻭﺯﻳﺪ ﰲ ﻃﺮﻳﻘﻪ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺃﺟﻠﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺛﻘﺎﻬﺗﻢ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ‬ ‫ﺍﻟﺜﻤﺎﻧﲔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ‪ .‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ‪ ١٠٧/٢‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪٥٧٤/٣‬‬ ‫ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٢٧٧/١‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺮﻭﺣﻨﺎ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻳﻌﲏ ﺑﲔ ﺍﻟﺘﺮﻭﳛﺘﲔ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺬﻫﺐ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﱃ ﺳﻠﻊ)‪.(٢)«(١‬‬ ‫ﻭﻋﻦ ﺍﳊﺴﻦ‪» :‬ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ...‬ﻭﻳﺮﻭﺣﻬﻢ ﻗﺪﺭ ﻣـﺎ‬ ‫ﻳﺘﻮﺿﺄ ﺍﳌﺘﻮﺿﺊ ﻭﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ«)‪ (٣‬ﻭﻻ ﺗﻌﺎﺭﺽ ﺑـﲔ ﺍﻟـﺮﻭﺍﻳﺘﲔ؛‬ ‫ﻟﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﻦ ﺑﲔ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺳﻠﻊ‪ ،‬ﻭﺑﲔ ﺍﻟﺬﻫﺎﺏ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟـﺔ‬ ‫ﻭﺍﻟﻮﺿﻮﺀ ﺑﻌﺪﻫﺎ ﻭﺍﻟﺮﺟﻮﻉ ﺑﻌﺪﳘﺎ ﻟﻠﺼﻼﺓ‪.‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﺣﻜﻢ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬

‫ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺳﻨﺔ‪ ،‬ﺳﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ ‪‬؛ ﻟﺘﻜﺜﺮ ﺃﺟـﻮﺭ‬ ‫ﺃﻣﺘﻪ ﰲ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺷﺮﻓﻪ ﺍﷲ ﺗﻌﺎﱃ ﲜﻤﻠﺔ ﻣﻦ ﺍﻟﻨﻮﺍﻓـﻞ‪ ،‬ﻭﺟﻌـﻞ‬ ‫ﺛﻮﺍﻬﺑﺎ ﻓﻴﻪ ﻛﺜﻮﺍﺏ ﺍﻟﻔﺮﺍﺋﺾ ﰲ ﻏﲑﻩ )‪ (٤‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﳌﺆﻛـﺪﺍﺕ‬ ‫ﺍﻟﱵ ﺗﺪﺍﱐ ﺍﻟﻔﺮﺍﺋﺾ )‪.(٥‬‬ ‫ﻭﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﺳﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﻮﻟﻪ ﻭﻓﻌﻠﻪ ﻭﺗﻘﺮﻳﺮﻩ‪:‬‬ ‫ﻓﺒﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺣﻴﺚ ﺭﻏﺐ ﻓﻴﻬﺎ؛ ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ‬
‫)‪ (١‬ﻣﻮﺿﻊ ﺑﻘﺮﺏ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﺟﺒﻞ ﻓﻴﻬﺎ ﻋﻈﻴﻢ‪ ،‬ﺧﺎﺭﺝ ﺑﺎﺏ ﺍﻟﺸﺎﻣﻲ‪ ،‬ﻭﻟﻮﻥ ﺃﺣﺠﺎﺭﻩ‬ ‫ﺳﻮﺩﺍﺀ ﺑﻮﺟﻪ ﺍﻹﲨﺎﻝ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ١٦١/٨‬ﻭﺗﺎﺭﻳﺦ ﻣﻌﺎﱂ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺹ‪،١٤٢‬‬ ‫‪ .٢٢٣‬ﻭﺃﺧﱪﱐ ﺃﺣﺪ ﺍﳌﺪﻧﻴﲔ‪ :‬ﺃﻥ ﺑﲔ ﺟﺒﻞ ﺳﻠﻊ ﻭﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻣﺴﲑﺓ ﺭﺑﻊ‬ ‫ﺳﺎﻋﺔ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ ﺗﻘﺮﻳﺒًﺎ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺳﻜﺖ ﻋﻨﻪ ﻫﻮ ﻭﺍﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻭﺍﳉﻮﻫﺮ‬ ‫ﺍﻟﻨﻘﻲ ‪.٤٩٧/٢‬‬ ‫)‪ (٣‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ ﺹ‪.٩٦‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ‪.١٩١/٣‬‬ ‫)‪ (٥‬ﺇﺷﺮﺍﻕ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ .‬ﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ‪.١٧٠-١٦٥/١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻋﻨﻪ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺮﻏﺐ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻣﻦ ﻏـﲑ ﺃﻥ‬ ‫ﻳﺄﻣﺮ ﺑﻌﺰﳝﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪» :‬ﻣﻦ ﻗﺎﻡ ﺭﻣﻀﺎﻥ ﺇﳝﺎﻧًﺎ ﻭﺍﺣﺘﺴﺎﺑًﺎ ﻏﻔﺮ ﻟﻪ ﻣـﺎ‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ«‪ .‬ﻓﺘﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﰒ ﻛـﺎﻥ‬ ‫ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﻭﺻﺪﺭًﺍ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤـﺮ ﻋﻠـﻰ‬ ‫ﺫﻟﻚ«)‪.(١‬‬ ‫* ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪» :‬ﻣﻌﻨﺎﻩ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻷﻣﺮ ﻫﺬﻩ ﺍﳌﺪﺓ ﻋﻠﻰ ﺃﻥ ﻛـﻞ‬ ‫ﻭﺍﺣﺪ ﻳﻘﻮﻡ ﺭﻣﻀﺎﻥ ﰲ ﺑﻴﺘﻪ ﻣﻨﻔﺮﺩًﺍ ﺣﱴ ﺍﻧﻘﻀﻰ ﺻﺪﺭ ﻣـﻦ ﺧﻼﻓـﺔ‬ ‫ﻋﻤﺮ‪ ،‬ﰒ ﲨﻌﻬﻢ ﻋﻤﺮ ﻋﻠﻰ ﺃﰊ ﺍﺑﻦ ﻛﻌﺐ‪ ،‬ﻓﺼﻠﻰ ﻬﺑﻢ ﲨﺎﻋﺔ‪ ،‬ﻭﺍﺳﺘﻤﺮ‬ ‫ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﲨﺎﻋﺔ«)‪.(٢‬‬ ‫ﻭﺑﻔﻌﻠﻪ ‪‬؛ ﻓﻌﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪» :‬ﺻﻠﻰ ﺭﺳـﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﰲ ﺍﳌﺴﺠﺪ ﻓﺼﻠﻰ ﺑﺼﻼﺗﻪ ﻧﺎﺱ‪ ،‬ﰒ ﺻﻠﻰ ﻣﻦ ﺍﻟﻘﺎﺑﻠﺔ‪ ،‬ﻓﻜﺜـﺮ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﺍﺟﺘﻤﻌﻮﺍ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻗﺎﻝ‪» :‬ﻗﺪ ﺭﺃﻳﺖ ﺍﻟﺬﻱ ﺻﻨﻌﺘﻢ ﻓﻠـﻢ ﳝـﻨﻌﲏ ﻣـﻦ‬ ‫ﺍﳋﺮﻭﺝ ﺇﻟﻴﻜﻢ ﺇﻻ ﺃﱐ ﺧﺸﻴﺖ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻴﻜﻢ« ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﻭﺫﻟﻚ ﰲ ﺭﻣﻀﺎﻥ«)‪.(٣‬‬ ‫ﻭﺑﺘﻘﺮﻳﺮ ﺍﻟﻨﱯ ‪ ‬ﻷﺻﺤﺎﺑﻪ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ؛ ﻓﻌـﻦ ﺛﻌﻠﺒـﺔ‬ ‫ﺍﻟﻘﺮﻇﻲ)‪ (٤‬ﻗﺎﻝ‪» :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺫﺍﺕ ﻟﻴﻠﺔ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺮﺃﻯ‬
‫)‪ (١‬ﻣﺴﻠﻢ ﺑﺮﻗﻢ ‪.١٧٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.٤٠/٦‬‬ ‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ١١٢٩ :‬ﻭﻣﺴﻠﻢ‪.٧٦١ :‬‬ ‫)‪ (٤‬ﺗﺎﺑﻌﻲ ﻣﺪﱐ ﻛﺒﲑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺤﺎﰊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺭﺅﻳﺔ‪ ،‬ﺛﻘﺔ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻡ ﻣﺴﺠﺪ ﺑﲏ ﻗﺮﻳﻈﺔ‪.‬‬ ‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ٤٩٥/٢‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٤٦٣/٢‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻟﻠﻌﺠﻠﻲ ﺹ‪.٩٠‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻧﺎﺳًﺎ ﰲ ﻧﺎﺣﻴﺔ ﺍﳌﺴﺠﺪ ﻳﺼﻠﻮﻥ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻣﺎ ﻳﺼﻨﻊ ﻫـﺆﻻﺀ؟« ﻗـﺎﻝ‬ ‫ﻗﺎﺋﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﺆﻻﺀ ﻧﺎﺱ ﻟﻴﺲ ﻣﻌﻬﻢ ﻗﺮﺁﻥ ﻭﺃﰊ ﺑﻦ ﻛﻌـﺐ‬ ‫ﻳﻘﺮﺃ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻗﺪ ﺃﺣﺴﻨﻮﺍ ﺃﻭ ﻗﺪ ﺃﺻﺎﺑﻮﺍ«‪ ،‬ﻭﱂ‬ ‫ﻳﻜﺮﻩ ﺫﻟﻚ ﳍﻢ«)‪.(١‬‬ ‫ﻓﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﻳﺴﻦ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺇﳕـﺎ ﺃﻋﺎﺩﻫـﺎ‬ ‫ﲨﺎﻋﺔ؛ ﺇﻗﺘﺪﺍﺀ ﺑﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻬﺑﻢ ﺗﻠﻚ ﺍﻟﻠﻴـﺎﱄ‪ ،‬ﻭﻟﺒﻴﺎﻧـﻪ ‪‬‬ ‫ﺳﺒﺐ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﺧﻮﻑ ﺍﻓﺘﺮﺍﺿﻬﺎ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﺘﻘﺮﻳـﺮﻩ ‪‬‬ ‫ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﻓﺄﻋﺎﺩﻫﺎ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ؛‬ ‫ﻷﻣﻨﻪ ﻣﻦ ﺍﻓﺘﺮﺍﺿﻬﺎ ﺑﻮﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬ ‫ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﻟﻴﺴﺖ ﺑﺪﻋﺔ ﻣﻦ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻻ ﻣﻦ‬ ‫ﻏﲑﻩ‪ ،‬ﺑﻞ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻲ ﻣﻦ ﲨﻠﺔ ﻗﻴـﺎﻡ ﺍﻟﻠﻴـﻞ‬ ‫ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﻟﻮ ﱂ ﻳﺮﻏﺐ ﻬﺑﺎ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻭﱂ‬ ‫ﻳﺼﻠﻬﺎ‪ ،‬ﻭﱂ ﻳﻘﺮ ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﻜﺎﻧﺖ ﺳﻨﺔ؛ ﻹﻗﺎﻣﺔ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﳍﺎ ﰲ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺑﻌﺪ ﺃﰊ ﺑﻜﺮ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‪» :‬ﻭﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﲨﺎﻋﺔ‪ ،‬ﺳﻨﺔ ﻏﲑ ﺑﺪﻋـﺔ؛‬ ‫ﻟﻘﻮﻟﻪ ‪» :‬ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ«)‪.(١)«(٢‬‬
‫)‪ (١‬ﺍﻟﺒﻴﻬﻘﻲ ﻭﻗﺎﻝ‪» :‬ﻣﺮﺳﻞ ﻗﻮﻱ ‪ ...‬ﻭﺭﻭﻱ ﺑﺈﺳﻨﺎﺩ ﻣﻮﺻﻮﻝ ﺇﻻ ﺃﻧﻪ ﺿﻌﻴﻒ« ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‬ ‫‪.٤٩٥/٢‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ٤٦٠٥ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺳﻜﺖ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪،‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ٢٦٧٨ :‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ« ﻭﻗﺎﻝ ﳏﻘﻘﹰﺎ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ‬ ‫‪» :١١٢/٤‬ﺭﻭﺍﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﻋﻦ ﺃﰊ ﳒﻴﺢ ﺑﺴﻨﺪ ﺻﺤﻴﺢ«‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

‫‪١٤‬‬

‫ﻭﱂ ﻳﺴﻤﻬﺎ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻻ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻭﻻ ﺍﻟﻔـﺎﺭﻭﻕ ﻋﻤـﺮ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﲰﺎﻫﺎ ﻏﲑﳘﺎ؛ ﻟﻠﺘﺮﻭﳛﺔ ﺍﻟﱵ ﻓﻌﻠﺖ ﺑﲔ ﺭﻛﻌﺎﻬﺗﺎ‬ ‫ّﻰ ﺍﻟﻌﻠﻤـﺎﺀ‬ ‫ﰲ ﺯﻣﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﻭﻻ ﺿﲑ ﰲ ﺫﻟﻚ؛ ﻓﻘﺪ ﲰ‬ ‫ﺻﻠﻮﺍﺕ ﺑﺄﲰﺎﺀ ﱂ ﻳﺴﻤﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻛﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺳـﻨﺔ ﺍﻟﻮﺿـﻮﺀ‬ ‫ﻭﺳﻨﺔ ﺍﻟﺴﻔﺮ‪.‬‬ ‫ﻓﺠﺰﻯ ﺍﷲ ﺗﻌﺎﱃ ﺧﲑًﺍ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺇﻋﺎﺩﺗﻪ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ؛ ﻓﺈﻥ ﻋﻠﻴًﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺧﺮﺝ ﰲ ﺃﻭﻝ ﻟﻴﻠﺔ‬ ‫ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻟﻘﻨﺎﺩﻳﻞ ﺗﺰﻫﺮ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﷲ ﻳﺘﻠﻰ‪ ،‬ﻓﺠﻌﻞ‬ ‫ﻳﻨﺎﺩﻱ‪» :‬ﻧﻮﺭ ﺍﷲ ﻟﻚ ﻳﺎ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﻗﱪﻙ؛ ﻛﻤﺎ ﻧﻮﺭﺕ ﻣﺴﺎﺟﺪ‬ ‫ﺍﷲ ﺑﺎﻟﻘﺮﺁﻥ«)‪.(٢‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‬

‫ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬

‫ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﳍﺎ ﻓﻀﻞ ﻋﻈﻴﻢ؛ ﻟﺪﺧﻮﳍﺎ ﰲ ﻋﻤﻮﻡ ﻗﻴﺎﻡ ﺍﻟﻠﻴـﻞ‬ ‫ﻭﻗﻴﺎﻡ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ؛ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﻳﺮﻏﺐ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺑﻌﺰﳝﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪» :‬ﻣﻦ‬ ‫ﻗﺎﻡ ﺭﻣﻀﺎﻥ ﺇﳝﺎﻧًﺎ ﻭﺍﺣﺘﺴﺎﺑًﺎ‪ ،‬ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ‪ (٣)«...‬ﻭﻋﻦ‬ ‫ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪» :‬ﺻﻤﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻠﻢ‬ ‫ﻳﻘﻢ ﺑﻨﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺸﻬﺮ ﺣﱴ ﺑﻘﻲ ﺳﺒﻊ‪ ،‬ﻓﻘﺎﻡ ﺣﱴ ﺫﻫﺐ ﺛﻠﺚ ﺍﻟﻠﻴﻞ‪،‬‬

‫=‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪.١١٩/٤‬‬ ‫)‪ (٢‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪.٩٤‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺴﺎﺩﺳﺔ ﱂ ﻳﻘﻢ‪ ،‬ﻓﻤﺎ ﻛﺎﻧﺖ ﺍﳋﺎﻣﺴﺔ ﻗﺎﻡ ﺑﻨﺎ ﺣﱴ ﺫﻫﺐ‬ ‫ﺷﻄﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻟﻮ ﻧﻔﻠﺘﻨﺎ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﻘـﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗﺎﻡ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ ﺣﺴﺐ‬ ‫ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ«)‪.(١‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺟﺎﺀﺕ ﰲ ﻓﻀﻞ ﻗﻴﺎﻡ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ﻭﺃﺩﺍﺋـﻪ ﰲ‬ ‫ﺍﳉﻤﺎﻋﺔ ﺣﱴ ﻳﻨﺼﺮﻑ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺿﻤﻦ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ )‪» :(٢‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﺻﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪» :‬ﻭﺍﳌﺮﺍﺩ ﺑﻘﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ«)‪.(٤‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪» :‬ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﻫﻮ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ«)‪.(٥‬‬ ‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻻ ﳛﺼﻞ ﺇﻻ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻳﻌﲏ ﳛﺼﻞ ﻬﺑﺎ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻻ ﺃﻥ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‬ ‫ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻬﺑﺎ«)‪.(٦‬‬ ‫ﻭﳑﺎ ﳛﺼﻞ ﺑﻪ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ ﰲ ﲨﺎﻋـﺔ‪:‬‬ ‫ﻓﻌﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌـﺖ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬
‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ١٣٧٥ :‬ﻭﺳﻜﺖ ﻋﻨﻪ‪ .‬ﻭﺭﻣﺰ ﻟﻪ ﺍﻟﺴﻴﻮﻃﻲ ﺑﺎﳊﺴﻦ‪ .‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪.٣٠٤/١‬‬ ‫)‪ (٢‬ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻣﻦ ﻣﺪﻳﻨﺔ ﻛﺮﻣﺎﻥ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪٧١٧‬ﻫـ ﳏﺪﺙ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬ ‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٧٨٦‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ‪.١٥٣/٧‬‬ ‫)‪ (٣‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪.٣٢١/٣‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.٣٩/٦‬‬ ‫)‪ (٥‬ﺍﻟﻜﺎﰲ ‪.١٥٤/١‬‬ ‫)‪ (٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥١/٤‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

‫‪١٦‬‬

‫ﻳﻘﻮﻝ‪» :‬ﻣﻦ ﺻﻠﻰ ﺍﻟﻌﺸﺎﺀ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻓﻜﺄﳕﺎ ﻗﺎﻡ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻭﻣـﻦ‬ ‫ﺻﻠﻰ ﺍﻟﻔﺠﺮ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻓﻜﺄﳕﺎ ﺻﻠﻰ ﺍﻟﻠﻴﻞ ﻛﻠﻪ«)‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺰﳝﺔ‪» :‬ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺍﳌﺪﺭﻙ ﻟﺼﻼﺓ ﺍﻟﻌﺸﺎﺀ‬ ‫ﲨﺎﻋﺔ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻳﻜﻮﻥ ﻣﺪﺭﻛﹰﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ«)‪.(٢‬‬ ‫ﻭﻣﻦ ﺃﻋﻠﻰ ﺭﺗﺐ ﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ :‬ﺃﺩﺍﺀ ﺍﻟﻌﺸـﺎﺀ ﻭﺍﻟﻔﺠـﺮ ﰲ‬ ‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ‪.‬‬

‫***‬

‫)‪ (١‬ﻣﺴﻠﻢ‪.٦٥٦ :‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ‪.٣٣٣/٣‬‬

‫‪١٧‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬ ‫ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‬ ‫ﻭﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﻓﻴﻬﺎ‬

‫ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻊ ﻣﺴﺎﺋﻞ‪:‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‬

‫ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‬

‫ﻧﻮﺍﻓﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻣﻨﻬﺎ ﺍﶈﺪﺩ ﺑﺮﻛﻌﺎﺕ ﻣﻌﺪﻭﺩﺓ ﻛﺎﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ‪،‬‬ ‫ﻭﻣﻨﻬﺎ ﻏﲑ ﺍﶈﺪﺩ ﺑﻌﺪﺩ ﻭﻫﻮ ﺍﻟﻨﻔﻞ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﻠﻠﻌﺒﺪ ﺃﻥ ﻳﺼﻠﻴﻪ ﺑﺄﻱ ﻋﺪﺩ‬ ‫ﺷﺎﺀ)‪.(١‬‬ ‫ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﰲ ﺭﻣﻀﺎﻥ ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺍﻟﻨﻔﻞ ﺍﳌﻄﻠﻖ ﺍﻟـﺬﻱ ﺍﺗﻔـﻖ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻌﲔ ﺑﻌﺪﺩ‪:‬‬ ‫* ﻗﺎﻝ ﻋﻴﺎﺽ‪» :‬ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺣﺪ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ‬ ‫ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ‪ ،‬ﻭﺃﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﱵ ﻛﻠﻤﺎ ﺯﺍﺩ ﻓﻴﻬـﺎ‪،‬‬ ‫ﺯﺍﺩ ﺍﻷﺟﺮ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﻓﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﻭﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ«)‪.(٢‬‬ ‫ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻦ ﲨﻠﺔ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪:‬‬ ‫* ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﺑﺎﳌﺪﻳﻨـﺔ ﺗﺴـﻌًﺎ‬
‫)‪ (١‬ﻓﺘﺎﻭﻯ ﻭﻣﺴﺎﺋﻞ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪.٢٣٨/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.١٩/٦‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻭﺛﻼﺛﲔ ﺭﻛﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺣﺐ ﺇﱄ ﻋﺸﺮﻭﻥ ﻭﻛﺬﻟﻚ ﻳﻘﻮﻣﻮﻥ ﲟﻜـﺔ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺿﻴﻖ ﻭﻻ ﺣﺪ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ؛ ﻷﻧﻪ ﻧﺎﻓﻠـﺔ‪،‬‬ ‫ﻓﺈﻥ ﺃﻃﺎﻟﻮﺍ ﺍﻟﻘﻴﺎﻡ ﻭﺃﻗﻠﻮﺍ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﺤﺴﻦ ﻭﻫـﻮ ﺃﺣـﺐ ﺇﱄ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻛﺜﺮﻭﺍ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﺤﺴﻦ«)‪.(١‬‬ ‫* ﻭﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪» :‬ﻭﺳﺌﻞ ﻛﻢ ﺭﻛﻌﺔ ﻳﺼﻠﻲ ﰲ ﻗﻴﺎﻡ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ؟ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻗﻴﻞ ﻓﻴﻪ ﺃﻟﻮﺍﻥ ﳓﻮًﺍ ﻣﻦ ﺃﺭﺑﻌﲔ ﺇﳕﺎ ﻫﻮ ﺗﻄﻮﻉ«)‪.(٢‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﻛﻤﺎ ﺃﻥ ﻧﻔﺲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﱂ ﻳﻮﻗﺖ ﻓﻴـﻪ‬ ‫ﺍﻟﻨﱯ ‪ ‬ﻋﺪﺩًﺍ ﻣﻌﻴﻨًﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻫﻮ ‪ ‬ﻻ ﻳﺰﻳﺪ ﰲ ﺭﻣﻀﺎﻥ ﻭﻻ ﻏـﲑﻩ‬ ‫ﻋﻠﻰ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ‪ ...‬ﻭﻣﻦ ﻇﻦ ﺃﻥ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻓﻴـﻪ ﻋـﺪﺩ‬ ‫ﻣﺆﻗﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ ﻓﻘﺪ ﺃﺧﻄﺄ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺑﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ‪...‬‬ ‫ﺍﻷﻣﺮ ﺑﻘﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻓﻴﻪ‪ ،‬ﻣﻦ ﻏﲑ ﲣﺼﻴﺺ ﺑﻌﺪﺩ«)‪.(٤‬‬ ‫* ﻭﻗﺎﻝ ﺃﻳﻀًﺎ‪» :‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺃﻣﺮ ﻳﺴﻬﻞ ﺍﳋﻼﻑ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺫﻟـﻚ‬ ‫ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﻣﻦ ﺷﺎﺀ ﺃﻗﻞ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﺃﻛﺜﺮ«)‪.(٥‬‬ ‫* ﻭﻗﺎﻝ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ )‪» :(٦‬ﻭﺃﻭﱃ ﻣﺎ ﻳﺘﺒﻊ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺘﺰﻡ‬ ‫ﻋﺪﺩًﺍ‪ ،‬ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺟﻌﻠﻬﺎ ﻧﺎﻓﻠﺔ ﺣﺴﺐ ﻧﺸﺎﻃﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻠﻲ‬
‫)‪ (١‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪.٩٦‬‬ ‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬ ‫)‪ (٣‬ﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ( ‪.٤٠١/٢‬‬ ‫)‪ (٤‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.١٤‬‬ ‫)‪ (٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪.٤٨‬‬ ‫)‪ (٦‬ﺻﺎﺣﺐ ﳎﻠﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﻣﺎﺕ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ‪١٣٥٤ /‬ﻫـ ‪ ،‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٢٦/٦‬‬

‫‪١٩‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻞ‬ ‫ﻣﺮﺓ ﻋﺸﺮًﺍ ﻭﻣﺮﺓ ﻋﺸﺮﻳﻦ ﻭﻣﺮﺓ ﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﲔ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛ ﹲ‬ ‫ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﻒ«)‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ )‪ ...» :(٢‬ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴـﺄﻟﺔ‬ ‫ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻭﺍﺳﻊ‪ ،‬ﻭﺯﻳـﺎﺩﺓ ﺍﻟﺘﻄـﻮﻉ ﺃﻣـﺮ‬ ‫ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺭﻣﻀﺎﻥ«)‪.(٣‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻟﻘﺎﺋﻠﲔ ﲜﻮﺍﺯ ﺃﻱ ﻋﺪﺩ‪ :‬ﺍﺑـﻦ ﺑـﺎﺯ )‪ (٤‬ﻭﺍﺑـﻦ‬ ‫ﻋﺜﻴﻤﲔ )‪ .(٥‬ﻭﻳﺪﻝ ﻟﻘﻮﻝ ﺍﻟﺴﻠﻒ ﻫﺬﺍ‪ :‬ﺟﻮﺍﺯ ﺃﻱ ﻋﺪﺩ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪،‬‬ ‫ﺃﺭﺑﻌﺔ ﺃﺩﻟﺔ‪:‬‬ ‫ﻼ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺟـ ﹰ‬ ‫ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺻﻼﺓ ﺍﻟﻠﻴﻞ؟ ﻗﺎﻝ‪» :‬ﻣﺜﲎ ﻣﺜﲎ ﻓﺈﺫﺍ ﺧﺸﻲ‬ ‫ﺃﺣﺪﻛﻢ ﺍﻟﺼﺒﺢ‪ ،‬ﺻﻠﻰ ﺭﻛﻌﺔ ﺗﻮﺗﺮ ﻟﻪ ﻣﺎ ﻗﺪ ﺻﻠﻰ«)‪.(٦‬‬ ‫ﻓﺎﻟﺮﺳﻮﻝ ‪ ‬ﱂ ﻳﺒﲔ ﻋﺪﺩ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﻟﻠﻴﻞ ﻃﻮﻳﻞ ﻳﺴﻊ ﻗﻠﻴﻞ‬ ‫ﺍﻟﺮﻛﻌﺎﺕ ﻭﻛﺜﲑﻫﺎ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﻛﻌﺎﺕ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻏﲑ ﳏﺼﻮﺭﺓ ﰲ‬ ‫ﻋﺪﺩ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ‪:‬‬
‫)‪ (١‬ﺗﻌﻠﻴﻘﺎﺕ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻋﻠﻰ ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٦٨/٢‬‬ ‫)‪ (٢‬ﻣﻔﱵ ﻋﺎﻡ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﺴﺎﺑﻖ ﻻﺑﻦ ﺑﺎﺯ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﺸﺌﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻬﺑﺎ‪ ،‬ﻣﺎﺕ‬ ‫ﺳﻨﺔ ‪١٣٩٨‬ﻫـ‪ .‬ﻓﺘﺎﻭﻯ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ‪.٢٣-٩/١‬‬ ‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.٢٢٤/١‬‬ ‫)‪ (٤‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻻﺑﻦ ﺑﺎﺯ ‪ ٣٢٠/١١‬ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ‪،‬‬ ‫ﻣﻔﱵ ﻋﺎﻡ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﺭﺋﻴﺲ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١٤٢٠‬ﻫـ‪.‬‬ ‫)‪ (٥‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ‪ ،‬ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪ ٧١/٤‬ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ‪،‬‬ ‫ﻋﻀﻮ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﺻﻮﻝ‬ ‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﻘﺼﻴﻢ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١٤٢١‬ﻫـ‪.‬‬ ‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ‪.١١٣٧ :‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺮﺝ‪» :‬ﻭﻗﺪ ﺗﺒﲔ ﻣﻦ ﺍﳉﻮﺍﺏ‪ ،‬ﺃﻥ ﺍﻟﺴﺆﺍﻝ ﻭﻗﻊ ﻋﻦ‬ ‫ﻋﺪﺩﻫﺎ ﺃﻭ ﻋﻦ ﺍﻟﻔﺼﻞ ﻭﺍﻟﻮﺻﻞ«)‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪» :‬ﻭﻗﺪ ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋـﻦ ﺻـﻼﺓ‬ ‫ﺍﻟﻠﻴﻞ؟ ﻓﻘﺎﻝ‪» :‬ﻣﺜﲎ ﻣﺜﲎ« ﻭﱂ ﳛﺪﺩ ﺑﻌﺪﺩ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟـﺬﻱ‬ ‫ﺳﺄﻟﻪ ﻋﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻻ ﻳﻌﻠﻢ ﺍﻟﻌﺪﺩ؛ ﻷﻥ ﻣﻦ ﻻ ﻳﻌﻠـﻢ ﺍﻟﻜﻴﻔﻴـﺔ‪،‬‬ ‫ﻓﺠﻬﻠﻪ ﺑﺎﻟﻌﺪﺩ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ«)‪.(٢‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺭﻏﺐ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ )‪ (٣‬ﻭﱂ ﻳـﺒﲔ‬ ‫ﻋﺪﺩ ﺭﻛﻌﺎﺗﻪ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﲢﺪﻳﺪ ﺭﻛﻌﺎﺕ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻗﺮ ﺃﺑﺎ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﻗﻮﻟﻪ‪:‬‬ ‫»ﻟﻮ ﻧﻔﻠﺘﻨﺎ ﻗﻴﺎﻡ ﻟﻴﻠﺘﻨﺎ ﻫﺬﻩ« ﻓﻠﻢ ﻳﻨﻬﻪ ‪ ‬ﻋﻦ ﻃﻠﺒﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻣـﺎ‬ ‫ﺻﻼﻩ ﻬﺑﻢ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﻟﻪ‪» :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗـﺎﻡ ﻣـﻊ‬ ‫ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ ﺣﺴﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ«)‪ (٤‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ‬ ‫ﻓﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﻏﲑ ﺟﺎﺋﺰﺓ‪ ،‬ﻟﺒﻴﻨﻪ ﺍﻟﺮﺳﻮﻝ ‪.(٥) ‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﺪﻡ ﻭﺭﻭﺩ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﺩ ﻣﺎ ﺻﻼﻩ ﺍﻟﺮﺳـﻮﻝ‬ ‫‪ ‬ﺑﺄﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺭﻣﻀﺎﻥ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪» :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﱂ ﻳﻨﻘﻞ ﻛﻢ ﺻﻠﻰ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٤٧٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪ ٧٣/٤‬ﻭﻳﻨﻈﺮ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٢٦/١١‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﰲ ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬ ‫)‪ (٤‬ﺣﺴﻦ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ‪.‬‬ ‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻋﺎﻡ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬ ‫ﺹ‪.٢٢ -٢٠‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ«)‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪» :‬ﺩﻋﻮﻯ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﻬﺑﻢ ﺗﻠﻚ ﺍﻟﻠﻴﻠـﺔ‬ ‫ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﱂ ﺗﺼﺢ‪ ،‬ﺑﻞ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺍﻟﺼﻼﺓ ﻣﻦ ﻏـﲑ‬ ‫ﺫﻛﺮ ﻋﺪﺩ«)‪.(٢‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺷﺮﺣﻪ ﺣﺪﻳﺚ ﺻﻼﺓ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﰲ‬ ‫ﺍﳌﺴﺠﺪ ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ‪» :‬ﻭﱂ ﺃﺭ ﰲ ﺷﻲﺀ ﻣﻦ ﻃﺮﻗﻪ ﺑﻴﺎﻥ ﻋﺪﺩ ﺻﻼﺗﻪ ﰲ‬ ‫ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪» :‬ﻓﻘﺼﺮ ﺍﻟﺼﻼﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ ﻋﻠﻰ ﻋﺪﺩ‬ ‫ﻣﻌﲔ‪ ،‬ﻭﲣﺼﻴﺼﻬﺎ ﺑﻘﺮﺍﺀﺓ ﳐﺼﻮﺻﺔ‪ ،‬ﱂ ﻳﺮﺩ ﺑﻪ ﺳﻨﺔ«)‪.(٤‬‬ ‫ﻟﻜﻦ ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺍﻷﻟﺒﺎﱐ )‪ (٥‬ﻓﻘﺎﻝ‪ :‬ﺑﺘﺤﺮﱘ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺘﺮﺍﻭﻳﺢ‬ ‫ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ )‪ ،(٦‬ﻭﺍﺳﺘﺪﻝ ﻟﻘﻮﻟﻪ ﻫﺬﺍ ﺑﺜﻼﺛﺔ ﺃﺩﻟﺔ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪» :‬ﻣﺎ ﻛـﺎﻥ ﻳﺰﻳـﺪ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺭﻣﻀﺎﻥ ﻭﻻ ﰲ ﻏـﲑﻩ ﻋﻠـﻰ ﺇﺣـﺪﻯ ﻋﺸـﺮﺓ‬ ‫ﺭﻛﻌﺔ‪.(٧)«...‬‬
‫)‪ (١‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪ ٤١‬ﻋﻦ ﺍﻻﺑﺘﻬﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻟﻠﺴﺒﻜﻲ‪ .‬ﻗﺎﻝ ﳏﻘﻖ‬ ‫ﺍﳌﺼﺎﺑﻴﺢ‪ :‬ﻭﻻ ﻳﺰﺍﻝ ﳐﻄﻮﻃﹰﺎ‪.‬‬ ‫ﻼ ﻋﻦ ﺍﳋﺎﺩﻡ‪ ،‬ﻟﻠﺰﺭﻛﺸﻲ‪ .‬ﻗﺎﻝ ﳏﻘﻖ ﺍﳌﺼﺎﺑﻴﺢ‪ :‬ﻫﻮ ﳐﻄﻮﻁ‪.‬‬ ‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪ ٤١ ،٤٠‬ﻧﻘ ﹰ‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.١٢/٣‬‬ ‫)‪ (٤‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪.٣٢٦/٣‬‬ ‫)‪ (٥‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻣﻦ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﺘﺄﻟﻴﻒ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﻓﻴﻬﺎ‪ :‬ﺇﺭﻭﺍﺀ‬ ‫ﺍﻟﻐﻠﻴﻞ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١٤٢١‬ﻫـ‪.‬‬ ‫)‪ (٦‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٢٥‬‬ ‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،١١٤٧ :‬ﻭﻣﺴﻠﻢ‪.٧٣٨ :‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻓﺎﻗﺘﺼﺎﺭ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﻌﺪﻡ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﰲ ﺭﻣﻀـﺎﻥ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ )‪.(١‬‬ ‫ﻭﳝﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻻ ﻳﺪﻝ ﻋﻠﻰ ﲢﺮﱘ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻓﻀﻠﻴﺔ ﻫﺬﺍ ﺍﻟﻌﺪﺩ؛ ﻟﻴﺘﻢ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣـﺎ‬ ‫ﻭﺭﺩ ﰲ ﺍﻷﺩﻟﺔ ﺍﳌﺘﻘﺪﻣﺔ ﰲ ﻗﻮﻝ ﺍﻟﺴﻠﻒ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﻫﺬﺍ ﺣﻜﺎﻳﺔ ﻟﻮﺗﺮ ﺍﻟﻨﱯ ‪ ‬ﻻ ﻟﻌﻤﻮﻡ ﺻﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ؛‬ ‫ﻟﺴﺒﺒﲔ‪:‬‬ ‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺟﺎﺑﺖ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ‬ ‫ﻟﺴﺆﺍﻝ ﻋﻦ ﻭﺗﺮ ﺍﻟﺮﺳﻮﻝ ‪‬؛ ﻓﻌﻦ ﺳﻌﺪ ﺑﻦ ﻫﺸﺎﻡ )‪» (٢‬ﺃﻧﻪ ﺃﺗﻰ ﺍﺑـﻦ‬ ‫ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﻭﺗﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﺃﻋﻠﻢ ﺃﻫﻞ ﺍﻷﺭﺽ ﺑﻮﺗﺮ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪ ‬ﻗﺎﻝ‪ :‬ﻣﻦ؟ ﻗﺎﻝ‪ :‬ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﺄﻬﺗﺎ ﻓﺎﺳـﺄﳍﺎ‪ ،‬ﰒ ﺃﺗـﲏ‬ ‫ﻓﺄﺧﱪﱐ ﺑﺮﺩﻫﺎ ﻋﻠﻴﻚ‪ .‬ﻓﺎﻧﻄﻠﻘﺖ ﺇﻟﻴﻬﺎ ‪ ...‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻡ ﺍﳌـﺆﻣﻨﲔ‪:‬‬ ‫ﺃﻧﺒﺌﻴﲏ ﻋﻦ ﻭﺗﺮ ﺭﺳﻮﻝ ﺍﷲ ‪‬؟ ﻓﻘﺎﻟﺖ‪ :‬ﻛﻨﺎ ﻧﻌـﺪ ﻟﺮﺳـﻮﻝ ﺍﷲ ‪‬‬ ‫ﺳﻮﺍﻛﻪ ﻭﻃﻬﻮﺭﻩ‪ ... ،‬ﻓﻴﺘﺴﻮﻙ ﻭﻳﺘﻮﺿﺄ ﰒ ﻳﺼﻠﻲ ‪ ...‬ﻓﺘﻠﻚ ﺇﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻳﺎ ﺑﲏ ‪ ...‬ﻓﺄﺗﻴﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺤﺪﺛﺘﻪ ﲝﺪﻳﺜﻬﺎ‪ ،‬ﻓﻘـﺎﻝ‪:‬‬ ‫ﺻﺪﻗﺖ‪.(٣)«...‬‬
‫)‪ (١‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٢٥‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻋﺎﻣﺮ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺎﺑﻌﻲ ﺛﻘﺔ‪ ،‬ﻋﻢ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﺳﺘﺸﻬﺪ ﺑﺄﺭﺽ ﺍﳍﻨﺪ‬ ‫ﺑﻌﺪ ﺍﳌﺎﺋﺔ‪ .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٩٦/٤‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٢٨٩/١‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ‪.٧٤٦ :‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﺼﻠﻲ ﺭﻛﻌـﺎﺕ ﻗﺒـﻞ‬ ‫ﺻﻼﺗﻪ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ؛ ﻓﻌﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪» :‬ﻣﺎ ﺻﻠﻰ‬ ‫ﻲ ﺇﻻ ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌـﺎﺕ ﺃﻭ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﻌﺸﺎﺀ ﻗﻂ ﻓﺪﺧﻞ ﻋﻠ ّ‬ ‫ﺳﺖ ﺭﻛﻌﺎﺕ«)‪ (١‬ﻭﻗﺎﻟﺖ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴـﻞ‬ ‫ﻟﻴﺼﻠﻲ ﺍﻓﺘﺘﺢ ﺻﻼﺗﻪ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ«)‪ (٢‬ﻭﺃﻣﺮ ‪ ‬ﻬﺑﻤﺎ؛ ﻓﻌـﻦ ﺃﰊ‬ ‫ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺇﺫﺍ ﻗﺎﻡ ﺃﺣﺪﻛﻢ ﻣﻦ‬ ‫ﺍﻟﻠﻴﻞ ﻓﻠﻴﺼﻞ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ«)‪ (٣‬ﻭﻫﺬﻩ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﻭﻣﻦ ﻓﻌﻞ ﻭﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ‪.(٤) ‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ‪ ‬ﺍﻟﺘﺰﻡ ﻋﺪﺩًﺍ ﻣﻌﻴﻨًﺎ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻜـﺬﻟﻚ ﺻـﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﻻ ﲡﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﳌﺴﻨﻮﻥ ﻓﻴﻬﺎ؛ ﻻﺷﺘﺮﺍﻛﻬﺎ ﻣـﻊ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺬﻛﻮﺭﺍﺕ ﰲ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻨﱯ ‪ ‬ﻋﺪﺩًﺍ ﻣﻌﻴﻨًﺎ ﻓﻴﻬﺎ ﻭﻻ ﻳﺰﻳـﺪ‬ ‫ﻋﻠﻴﻪ)‪.(٥‬‬ ‫ﻭﳝﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺮﻭﺍﺗﺐ ﻭﳓﻮﻫﺎ ﺛﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨﱯ‬ ‫‪ ‬ﻭﻟﺬﺍ ﱂ ﳜﺘﻠﻒ ﻓﻴﻬﺎ‪ ،‬ﲞﻼﻑ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺍﻟﱵ ﺻﻼﻫﺎ‬
‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ١٣٠٣ :‬ﻭﺳﻜﺖ ﻋﻨﻪ‪.‬‬ ‫)‪ (٢‬ﻣﺴﻠﻢ‪ ٧٦٧ :‬ﻭﳘﺎ ﻏﲑ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﻠﻢ‪.٧٦٥ :‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ‪.٧٦٨ :‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺹ‪،٢٠‬‬ ‫‪ ٢٢‬ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ‪ ٣٢٧-٣٢٥/١‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪.٥٢٤/٣‬‬ ‫)‪ (٥‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٢٦ ،٢٥‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫‪ ‬ﺑﺄﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﺈﻧﻪ ﱂ ﻳﺜﺒﺖ ﻓﻴﻬﺎ ﻋﺪﺩ)‪:(١‬‬ ‫* ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﻭﻟﻮ ﺛﺒﺖ ﻋﺪﻫﺎ ﺑﺎﻟﻨﺺ‪ ،‬ﱂ ﲡـﺰ ﺍﻟﺰﻳـﺎﺩﺓ‬ ‫ﻋﻠﻴﻪ«)‪.(٢‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﳝﺘﻨﻊ ﻗﻴﺎﺱ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺗـﺐ ﻭﳓﻮﻫـﺎ؛‬ ‫ﻷﻣﺮﻳﻦ‪:‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﻫﺬﻩ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﻫـﻲ ﻻ ﳚـﺮﻱ ﻓﻴﻬـﺎ‬ ‫ﺍﻟﻘﻴﺎﺱ؛ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻌﻠﺔ ﻓﻴﻬﺎ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺍﳉﺎﻣﻌﺔ ﺑﲔ ﺍﻟﻔﺮﻉ ﻭﺍﻷﺻﻞ‬ ‫ﰲ ﺍﳊﻜﻢ)‪.(٣‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﻟﻮ ﺳﻠﻢ ﺟﺮﻳﺎﻥ ﺍﻟﻘﻴﺎﺱ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﻫﻨﺎ؛‬ ‫ﻻﺧﺘﻼﻝ ﺷﺮﻁ ﺍﳌﻤﺎﺛﻠﺔ ﺑﲔ ﺣﻜﻢ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪:‬‬ ‫ﻼ ﳊﻜﻢ‬ ‫* ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪» :‬ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻔﺮﻉ‪ ،‬ﻛﻮﻥ ﺣﻜﻤﻪ ﳑﺎﺛ ﹰ‬ ‫ﺍﻷﺻﻞ ‪ ...‬ﻭﻫﺬﺍ ﺷﺮﻁ ﻣﻌﺘﱪ ﺑﻼ ﺷﻚ؛ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻨﺎ‪ :‬ﺍﻟﻘﻴـﺎﺱ‬ ‫ﺇﺛﺒﺎﺕ ﻣﺜﻞ ﺣﻜﻢ ﻣﻌﻠﻮﻡ ﰲ ﻣﻌﻠﻮﻡ«)‪(٤‬؛ ﻓﺎﻷﺻﻞ ﻫﻨﺎ‪ :‬ﻫـﻮ ﺻـﻼﺓ‬ ‫ﺍﻟﻜﺴﻮﻑ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻫﻲ ﻻ ﳚﻮﺯ ﺍﻟﻨﻘﺺ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﳊﻜـﻢ‬ ‫ﺍﻟﻔﺮﻉ‪ ،‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺍﻟﻨﻘﺺ ﻣﻦ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻓﺎﻓﺘﺮﻗﺎ!! ﻓﻼ ﻳﺼـﺢ‬
‫)‪ (١‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪ ٣٠‬ﻭﻳﻨﻈﺮ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻛﻼﻡ ﺍﻷﺋﻤﺔ ﰲ ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪ ٣٢‬ﻭﺳﻴﺄﰐ ﺣﺪﻳﺚ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻫﺎﻣﺶ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﺴﺄﻟﺔ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ‪.‬‬ ‫)‪ (٣‬ﻬﺗﺬﻳﺐ ﻬﻧﺎﻳﺔ ﺍﻟﺴﻮﻝ ﻟﻺﺳﻨﻮﻱ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ﻟﻠﺒﻴﻀﺎﻭﻱ ‪ ١٧٣/٣‬ﻭﲨﻊ ﺍﳉﻮﺍﻣﻊ‬ ‫ﻟﻠﺴﺒﻜﻲ ﻭﺷﺮﺣﻪ ﻟﻠﻤﺤﻠﻲ ﻭﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻴﻬﻤﺎ ‪ ٢١٥/٢‬ﻭﺍﻹﻬﺑﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‬ ‫ﻟﻠﺴﺒﻜﻲ ﻭﺍﺑﻨﻪ ‪.٤١ ،٢٩/٣‬‬ ‫)‪ (٤‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ‪ ،٥٨٢ ،٥٤٨/٣‬ﻭﺍﻹﻬﺑﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪.١٦٣/٣‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻗﻴﺎﺱ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻔﺮﻉ ﻭﻫﻮ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻋﻠﻰ ﻋﺪﻡ ﺟـﻮﺍﺯ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﻟﻜﺴﻮﻑ ﻭﳓﻮﻫﺎ؛ ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﺍﳌﻤﺎﺛﻠﺔ ﺑﻴﻨﻬﻤﺎ‬ ‫ﰲ ﺣﻜﻢ ﺍﻟﻨﻘﺺ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﱂ ﻳﻔﻬﻤﻮﺍ ﻣﻦ ﻋﺪﻡ ﺯﻳﺎﺩﺓ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﻋﻠﻰ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﲢﺮﱘ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ؛ ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﻣـﻦ‬ ‫ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻳﺰﻳﺪ ﻳﺮﻯ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ‪:‬‬ ‫* ﻗﺎﻝ ﻋﻴﺎﺽ‪» :‬ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺣﺪ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ‬ ‫ﻭﻻ ﻳﻨﻘﺺ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺑﻌﺪ ﺫﻛﺮﻩ ﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻌﺸﺮﻳﻦ‪» :‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﻏـﲑ ﺧـﻼﻑ ﺑـﲔ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ«)‪.(٢‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿـﻲ ﺍﷲ‬ ‫ﻋﻨﻪ ﻛﺎﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻨﺎﺱ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻳﻮﺗﺮ ﺑﺜﻼﺙ‪،‬‬ ‫ﻓﺮﺃﻯ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﻨﺔ؛ ﻷﻧﻪ ﺃﻗﺎﻣﻪ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ‬ ‫ﻭﺍﻷﻧﺼﺎﺭ ﻭﱂ ﻳﻨﻜﺮﻩ ﻣﻨﻜﺮ«)‪.(٣‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪» :‬ﻟﻮ ﺛﺒﺘﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻹﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﺻﻼﺓ ﺍﻟﻘﻴﺎﻡ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺃﻭ ﻏﲑﻫﻢ‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻧﺼﻮﺹ ﺍﻷﺋﻤﺔ ﰲ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻋﺪﻡ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻭﻣﺎ ﺳﻴﺄﰐ ﻣﻦ ﺃﻗﻮﺍﳍﻢ‬ ‫ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫)‪ (٢‬ﺍﻻﺳﺘﺬﻛﺎﺭ ‪.١٥٧/٥‬‬ ‫)‪ (٣‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪.١١٣/٢٣‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﳌﺎ ﻭﺳﻌﻨﺎ ﺇﻻ ﺍﻟﻘﻮﻝ ﺑﺎﳉﻮﺍﺯ«)‪.(١‬‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﲢﺮﱘ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪،‬‬ ‫ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﻌﺪﻡ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻓﻜﻴﻒ ﲢﻞ ﺑﻔﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ! ﻓﺈﻥ ﻣﻦ ﺍﳌﺴﻠﻢ ﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﻔﻌﻞ ﺍﳌﺸـﺮﻉ ‪ ‬ﻻ‬ ‫ﺑﻔﻌﻞ ﻏﲑﻩ ﺍﳌﺨﺎﻟﻒ ﻟﻔﻌﻠﻪ ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﺻـﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺛﺎﺑﺘﺔ ﻣﻦ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ؛ ﻛﻤﺎ‬ ‫ﺗﻘﺪﻡ ﰲ ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻣﺎ ﺳﻴﺄﰐ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﺋﻤـﺔ‬ ‫ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﲣﺮﻳﺞ ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ )‪.(٢‬‬ ‫ﺍﻟﺘﺮﺟﻴﺢ‪ :‬ﺍﻟﺮﺍﺟﺢ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺄﻱ ﻋﺪﺩ؛ ﻭﺫﻟﻚ‬ ‫ﻟﻘﻮﺓ ﺃﺩﻟﺘﻪ ﻭﺿﻌﻒ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﱘ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺇﺣـﺪﻯ ﻋﺸـﺮﺓ‬ ‫ﺭﻛﻌﺔ‪.‬‬ ‫ﻟﻜﻦ ﺃﺩﺍﺀ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺻﺤﻴﺤﺔ ﺑﻮﺍﺟﺒﺎﻬﺗﺎ‪ ،‬ﻛﺎﻣﻠﺔ ﺑﺴﻨﻨﻬﺎ‪ ،‬ﻳﺘﻠـﺬﺫ‬ ‫ﻣﺼﻠﻴﻬﺎ ﺑﺎﳋﺸﻮﻉ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺗﺪﺑﺮ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻠﻮﺓ ﻓﻴﻬﺎ‪ ،‬ﺃﻫﻢ ﻣﻦ ﻛﺜﺮﺓ‬ ‫ﻋﺪﺩ ﺭﻛﻌﺎﻬﺗﺎ ﺃﻭ ﻗﻠﺘﻪ ﻣﻊ ﺧﻠﻮﻫﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻴﻌﻮﺩ ﺻﺎﺣﺒﻬﺎ ﺑﺎﻟﺘﻌـﺐ‬ ‫ﺩﻭﻥ ﺛﻮﺍﺏ‪ ،‬ﺃﻭ ﻳﻌﻮﺩ ﺑﺎﻟﻌﻘﺎﺏ؛ ﻟﻠﺘﻔﺮﻳﻂ ﰲ ﻭﺍﺟﺒﺎﻬﺗﺎ ﺃﻭ ﺍﻟﻠﺤـﻦ ﰲ‬ ‫ﻗﺮﺍﺀﻬﺗﺎ ﻭﺃﺫﻛﺎﺭﻫﺎ؛ ﺇﻣﺎ ﻟﺴﺮﻋﺔ ﻣﻔﺮﻃﺔ ﰲ ﺃﺩﺍﺋﻬـﺎ‪ ،‬ﻭﺇﻣـﺎ ﻟﻠﺠﻬـﻞ‬ ‫ﺑﺄﺣﻜﺎﻣﻬﺎ‪.‬‬
‫)‪ (١‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪٩٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻓﻀﻠﻴﺔ ﺍﻟﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﰲ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‬

‫ﺗﻘﺪﻡ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﲜﻮﺍﺯ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺄﻱ ﻋﺪﺩ‪ .‬ﻟﻜﻦ‬ ‫ﺫﻟﻚ ﻻ ﻳﻌﲏ ﺗﺴﺎﻭﻱ ﺍﻟﻔﻀﻞ ﺑﺄﻱ ﺍﻷﻋﺪﺍﺩ؛ ﻓـﺈﻥ ﻓﻘﻬـﺎﺀ ﺍﻟﺴـﻠﻒ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﻓﻴﻬﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪.‬‬ ‫ﻭﻣﻨﺸﺄ ﺍﺧﺘﻼﻓﻬﻢ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻋﻦ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ )‪.(١‬‬ ‫** ﻭﺃﻣﺎ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ‪ ،‬ﻓﻬﻲ‪:‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﻓﻀﻞ ﰲ ﺻﻼﺓ ﺍﻟﺘـﺮﺍﻭﻳﺢ ﻋﺸـﺮﻭﻥ ﺭﻛﻌـﺔ‪،‬‬ ‫ﻭﺍﻟﻮﺗﺮ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺔ ﺃﻭ ﺛﻼﺙ‪.‬‬ ‫ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ)‪ (٢‬ﻭﺍﳊﻨﻔﻴـﺔ)‪ (٣‬ﻭﺍﳌﺎﻟﻜﻴـﺔ ﰲ‬ ‫ﺍﳌﻌﺘﻤﺪ)‪ (٤‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٥‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٦‬ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ)‪ (٧‬ﻭﺍﺧﺘﺎﺭﻩ ﳏﻤﺪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ)‪.(٨‬‬
‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪.١١٣ ،١١٢/٢٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪.١٢٣/٤‬‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪.٤٦٨ ،٤٦٦/١‬‬ ‫)‪ (٤‬ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ ‪.٥٥٢/١‬‬ ‫)‪ (٥‬ﺍﺠﻤﻟﻤﻮﻉ ‪.٣١/٤‬‬ ‫)‪ (٦‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ‪.٢٣١/١‬‬ ‫)‪ (٧‬ﺍﺠﻤﻟﻤﻮﻉ ‪.٣٢/٤‬‬ ‫)‪ (٨‬ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﳐﺘﺼﺮ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ .١٥٧/١‬ﻭﳏﻤﺪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻣﺼﻠﺢ ﻭﺩﺍﻉ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻤﻞ ﲟﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﻧﺒﺬ ﺍﻟﺒﺪﻉ‪،‬‬ ‫ﻭﻟﺪ ﰲ ﳒﺪ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺳﻨﺔ ‪١١١٥‬ﻫـ ﻭﺗﻮﰲ ﺳﻨﺔ ‪١٢٠٦‬ﻫـ‪ .‬ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ‬

‫=‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

‫‪٢٨‬‬

‫ﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺍﺳﺘﺪﻝ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻌﺪﺓ ﺁﺛﺎﺭ ﻋﻦ ﺍﻟﺼـﺤﺎﺑﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺍﻟﺘﺎﺑﻌﲔ )‪ (١‬ﻭﺳﺄﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﱂ ﺃﻗﻒ ﻋﻠﻰ‬ ‫ﺿﻌﻔﻪ ﻋﻨﺪ ﺳﻠﻒ ﺍﶈﺪﺛﲔ )‪ (٢‬ﻭﻫﻲ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﺼﻴﻔﺔ )‪ (٣‬ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳـﺪ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )‪ (٤‬ﻗﺎﻝ‪» :‬ﻛﺎﻧﻮﺍ ﻳﻘﻮﻣﻮﻥ ﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻧﻮﺍ ﻳﻘﺮﺅﻭﻥ‬ ‫ﺑﺎﳌﺌﲔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﻮﻛﺆﻭﻥ ﻋﻠﻰ ﻋﺼﻴﻬﻢ ﰲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ﺑـﻦ ﻋﻔـﺎﻥ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺹ‪ .٣٣٣ ،٥٦ ،٥٥‬ﻟﻜﻦ ﺍﳊﺎﻗﺪﻳﻦ ﻋﻠﻰ ﺩﻋﻮﺗﻪ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﳌﺎ‬ ‫ﺃﺭﺍﺩﻭﺍ ﺗﺸﻮﻳﻬﺎ‪ ،‬ﲰﻮﻫﺎ ﺍﻟﻮﻫﺎﺑﻴﺔ؛ ﲤﻮﻳﻬًﺎ ﺑﻄﺎﺋﻔﺔ ﺃﺑﺎﺿﻴﺔ ﻧﺸﺄﺕ ﰲ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻟﻘﺮﻥ‬ ‫ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ ﺗﺴﻤﻲ ﺍﻟﻮﻫﺒﻴﺔ؛ ﻧﺴﺒﺔ ﺇﱃ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳋﺎﺭﺟﻲ ﺍﻷﺑﺎﺿﻲ‪ ،‬ﻭﺃﻓﱴ ﺑﻀﻼﳍﺎ‬ ‫ﻋﻠﻤﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ﻭﺍﻷﻧﺪﻟﺲ‪ .‬ﺗﺼﺤﻴﺢ ﺧﻄﺄ ﺗﺎﺭﳜﻲ ﺣﻮﻝ= =ﺍﻟﻮﻫﺎﺑﻴﺔ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ‬ ‫ﺍﻟﺸﻮﻳﻌﺮ ﺹ‪ ٩٠‬ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺆﻟﻔﺎﺗﻪ ﻧﻔﻌًﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﻴﺪ‪ .‬ﻭﳝﺘﺎﺯ ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﺴﻬﻞ؛ ﻭﺍﻣﺘﻼﺋﻪ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺇﺭﺷﺎﺩﻩ‬ ‫ﺇﱃ ﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٩٦ ،٩٥‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪٣٩٤-٣٩٢/٢‬‬ ‫ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ٤٩٧ ،٤٩٦/٢‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪.١٢٣/٤‬‬ ‫ﻼ ﻟﺴﺮﺩ ﲨﻴﻊ ﻣﺎ ﺻﺢ ﻣﻨﻬﺎ‪.‬‬ ‫)‪ (٢‬ﻟﻌﺪﻡ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻷﻥ ﺍﳌﻘﺎﻡ ﻟﻴﺲ ﳏ ﹰ‬ ‫)‪ (٣‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧَﺼﻴﻔﺔ ﺍﻟﻜﻨﺪﻱ ﺑﻔﺘﺢ ﺍﳋﺎﺀ‪ ،‬ﻳﻨﺴﺐ ﺗﺎﺭﺓ ﺇﱃ ﺃﺑﻴﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﺇﱃ ﺟﺪﻩ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪» :‬ﻭﺛﻘﻪ ﺃﲪﺪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ ﻋﻨﻪ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺭﻭﻯ‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺃﻥ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ« ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﺛﻘﺔ ﻣﻦ ﺍﳋﺎﻣﺴﺔ« ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻣﺮﺓ‪» :‬ﻳﺰﻳﺪ ﺑﻦ ﺧﺼﻴﻔﺔ ﺛﻘﺔ« ﻭﻣﺮﺓ ﻗﺎﻝ‪» :‬ﻣﺎ ﺃﻋﻠﻢ ﺇﻻ ﺧﲑًﺍ« ﻭﻧﻘﻞ ﻫﻮ ﻋﻦ‬ ‫ﳛﲕ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺛﻘﺔ«‪ .‬ﺗﺎﺭﻳﺦ ﺃﲰﺎﺀ ﺍﻟﺜﻘﺎﺕ ﺹ‪ ،٢٥٨ ،٢٥٦‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ‪،٤٣٠/٤‬‬ ‫ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٣٦٧ ،٣٦٤/٢‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﺧﺖ ﺍﻟﻨﻤﺮ‪ ،‬ﺻﺤﺎﰊ ﺻﻐﲑ‪ ،‬ﺣﺞ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ‪،‬‬ ‫ﻭﻻﻩ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺳﻮﻕ ﺍﳌﺪﻳﻨﺔ‪ .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٢٤١/٤‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬ ‫‪.٢٨٣/١‬‬

‫=‬

‫‪٢٩‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺷﺪﺓ ﺍﻟﻘﻴﺎﻡ«)‪.(١‬‬ ‫ﻓﺎﻟﺼﺤﺎﺑﺔ ﰲ ﺯﻣﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻠﻮﺍ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﺸـﺮﻳﻦ‬ ‫ﺭﻛﻌﺔ‪ ،‬ﻭﱂ ﻳﻨﻜﺮﻩ ﻋﻤﺮ ﻭﻻ ﻏﲑﻩ‪ .‬ﻓﺪﻝ ﻋﻠـﻰ ﺃﻥ ﺍﻟﻌﺸـﺮﻳﻦ ﻫـﻲ‬ ‫ﺍﻷﻓﻀﻞ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻛﺎﻥ ﻳﻘـﻮﻡ‬ ‫ﺑﺎﻟﻨﺎﺱ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻳﻮﺗﺮ ﺑﺜﻼﺙ‪ ،‬ﻓﺮﺃﻯ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﻨﺔ؛ ﻷﻧﻪ ﺃﻗﺎﻣﻪ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﱂ‬ ‫ﻳﻨﻜﺮﻩ ﻣﻨﻜﺮ«)‪.(٢‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪» :‬ﻣﻦ ﻏﲑ ﺧﻼﻑ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪» :‬ﻭﻫﺬﺍ ﻛﺎﻹﲨﺎﻉ«)‪.(٤‬‬
‫)‪ (١‬ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ،٤٩٦/٢‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪» :‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ ﺑﺎﻹﺳﻨﺎﺩ‬ ‫ﺍﻟﺼﺤﻴﺢ« ﺍﺠﻤﻟﻤﻮﻉ ‪ ،٣٢/٤‬ﻭﺃﻗﺮﻩ ﺍﻟﺰﻳﻠﻌﻲ ﰲ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪ ١٥٤/٢‬ﻭﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ‪» :‬ﻭﰲ‬ ‫ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ« ﻭﺫﻛﺮﻩ‪ .‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ‪ ٧١٦/٣‬ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﺍﻟﻌﻴﲏ ﰲ ﻋﻤﺪﺓ‬ ‫ﺍﻟﻘﺎﺭﻱ ‪ ،١٧٨/٧‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﻭﰲ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ« ﻭﺫﻛﺮﻩ‪.‬‬ ‫ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪ ،٢٨‬ﻭﻗﺎﻝ ﳏﻘﻘﹰﺎ ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ ،‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﺯﻫﲑ‬ ‫ﺍﻟﺸﺎﻭﻳﺶ‪» :‬ﻭﻻ ﻧﻌﻠﻢ ﺃﺣﺪًﺍ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻗﺪ ﺿﻌﻔﻪ« ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬ ‫‪ ،١٢١/٤‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪» :‬ﻇﺎﻫﺮ ﺇﺳﻨﺎﺩﻩ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﳍﺬﺍ ﺻﺤﺤﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﻋﻠﺔ‬ ‫ﲤﻨﻊ ﺍﻟﻘﻮﻝ ﺑﺼﺤﺘﻪ ﻭﲡﻌﻠﻪ ﺿﻌﻴﻔﹰﺎ ﻣﻨﻜﺮًﺍ« ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪ .٥٧‬ﻭﺭﺩ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻫﺬﺍ‬ ‫ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﺭﺳﺎﻟﺘﻪ‪ :‬ﺗﺼﺤﻴﺢ ﺣﺪﻳﺚ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ‬ ‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻀﻌﻴﻔﻪ‪ .‬ﻭﻟﻮ ﻓﺘﺢ ﺑﺎﺏ ﻧﻘﺪ ﻣﺎ ﺻﺤﺤﻪ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﱂ ﻳﻨﺘﻘﺪﻩ ﺃﺣﺪ ﻣﻨﻬﻢ‬ ‫ّﻑ ﲝﺎﳍﺎ ﻭﺣﺎﻝ‬ ‫ﻛﻬﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻻﻧﻔﺘﺢ ﺑﺎﺏ ﺷﺮ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻞ ﻧﻘﻠﻬﺎ ﻭﻋﺮ‬ ‫ﺭﺟﺎﳍﺎ ﺇﻻ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ!!‬ ‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪.١١٢/٢٣‬‬ ‫)‪ (٣‬ﺍﻻﺳﺘﺬﻛﺎﺭ ‪.١٥٧/٥‬‬ ‫)‪ (٤‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٦٧/٢‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻭﳝﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺛﺮ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻳﺴﻠﻢ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻗﺮ ﻫـﺬﺍ ﺍﻟﻌـﺪﺩ‪،‬‬ ‫ﻟﻜﻦ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﺃﻣﺮ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ؛ ﻓﻌﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳـﻒ‬ ‫)‪ (١‬ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﻣﺮ ﻋﻤـﺮ ﺑـﻦ‬ ‫ﺍﳋﻄﺎﺏ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻭﲤﻴﻤًﺎ ﺍﻟﺪﺍﺭﻱ‪ ،‬ﺃﻥ ﻳﻘﻮﻣﺎ ﻟﻠﻨـﺎﺱ ﺑﺈﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻘﺎﺭﺉ ﻳﻘﺮﺃ ﺑﺎﳌﺌﲔ ﺣﱴ ﻛﻨﺎ ﻧﻌﺘﻤﺪ ﻋﻠـﻰ‬ ‫ﺍﻟﻌﺼﻲ ﻣﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻣﺎ ﻛﻨﺎ ﻧﻨﺼﺮﻑ ﺇﻻ ﰲ ﻓﺮﻭﻉ ﺍﻟﻔﺠﺮ«)‪.(٢‬‬ ‫ﻓﺎﺟﺘﻤﻊ ﻫﻨﺎ ﺗﻘﺮﻳﺮ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻔﻌﻞ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻊ ﺃﻣـﺮﻩ‬ ‫ﺑﺎﻹﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻓﻴﻘﺪﻡ ﺃﻣﺮﻩ ﻋﻠﻰ ﺗﻘﺮﻳﺮ؛ ﻷﻥ ﺍﻷﻣﺮ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺘﻘﺮﻳﺮ‬ ‫)‪ (٣‬ﻭﺃﻣﺮﻩ ﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻟﻔﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﰲ ﺣﺪﺙ ﻋﺎﺋﺸـﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﻦ ﻋﺪﻡ ﺯﻳﺎﺩﺗﻪ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ )‪.(٤‬‬ ‫ﻭﺭﺩ ﻫﺬﺍ ﺑﺄﻣﺮﻳﻦ‪:‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑـﺄﻣﺮﻩ ﺑﺈﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻓﻴﻬﺎ ﻭﻫﻢ‪:‬‬
‫)‪ (١‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻨﺪﻱ ﺍﳌﺪﱐ‪ ،‬ﺍﻷﻋﺮﺝ ﺍﺑﻦ ﺑﻨﺖ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﺛﺒﺖ‪ ،‬ﻣﺎﺕ ﰲ‬ ‫ﺣﺪﻭﺩ ﺍﻷﺭﺑﻌﲔ ﺑﻌﺪ ﺍﳌﺎﺋﺔ‪ .‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ١١٩ ،١١٨/٨‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٢٢١/٢‬‬ ‫)‪ (٢‬ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﺑﺮﻗﻢ‪ ،٢٤٧/‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ٤٩٦/٢‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬ ‫)‪ (٣‬ﻷﻥ ﺍﻟﺘﻘﺮﻳﺮ ﻳﻄﺮﻗﻪ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻝ ﻣﺎ ﻻ ﻳﻄﺮﻕ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻟﺬﺍ ﺍﺧﺘﻠﻒ ﰲ ﺩﻻﻟﺔ ﺍﻟﺘﻘﺮﻳﺮ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺸﺮﻳﻊ ﺩﻭﻥ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻔﻌﻞ‪ .‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﺣﻪ ﻟﻠﻤﺤﻠﻲ ﻭﺣﺎﺷﻴﻪ‬ ‫ﺍﻟﺒﻨﺎﱐ ﻋﻠﻴﻬﻤﺎ ‪.٣٦٦ ،٣٦٥/٢‬‬ ‫)‪ (٤‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ‪ ،‬ﻟﻠﺒﺎﺟﻲ ‪ ٢٠٨/١‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ٢٥٤/٤‬ﻭﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬ ‫ﺹ‪.٣٨‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫* ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪» :‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪًﺍ ﻗﺎﻝ ﰲ ﻫـﺬﺍ ﺍﳊـﺪﻳﺚ‪:‬‬ ‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻏﲑ ﻣﺎﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜـﻮﻥ‬ ‫ﺍﻟﻘﻴﺎﻡ ﰲ ﺃﻭﻝ ﻣﺎ ﻋﻤﻞ ﺑﻪ ﻋﻤﺮ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌـﺔ ‪ ،‬ﰒ ﺧﻔـﻒ‬ ‫ﻋﻠﻴﻬﻢ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﻭﻧﻘﻠﻬﻢ ﺇﱃ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ؛ ﳜﻔﻔﻮﻥ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﻳﺰﻳﺪﻭﻥ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺍﻷﻏﻠﺐ ﻋﻨـﺪﻱ ﰲ‬ ‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺍﻟﻮﻫﻢ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ«)‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﺃﻳﻀًﺎ ﺑﻌﺪ ﺫﻛﺮﻩ ﻟﻠﺮﻭﺍﻳﺎﺕ ﺍﻟـﱵ ﺣﻜـﺖ ﻣـﺎ ﻓـﻮﻕ‬ ‫ﺍﻟﻌﺸﺮﻳﻦ‪» :‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻭﻫﻢ‬ ‫ﻭﻏﻠﻂ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﺤﻴﺢ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻭﻥ ﺭﻛﻌـﺔ‪.‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ«)‪.(٢‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺭﺍﺟﻊ‬ ‫ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻛﺄﻧﻪ ﻛﺎﻥ ﺗﺎﺭﺓ ﻳﻮﺗﺮ ﺑﻮﺍﺣـﺪﺓ‪ ،‬ﻭﺗـﺎﺭﺓ‬ ‫ﺑﺜﻼﺙ«)‪.(٣‬‬ ‫ﻭﳚﺎﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺩﻋﻮﻯ ﺍﻟﻮﻫﻢ ﰲ ﺭﻭﺍﻳﺔ ﻣﺎﻟﻚ‪ :‬ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ؛ ﻻﻧﻔﺮﺍﺩﻩ ﻬﺑﺎ ﻏﲑ ﺻﺤﻴﺢ؛‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ‪» :‬ﻭﻗﻮﻟﻪ – ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ – ﺇﻥ ﻣﺎﻟﻜﹰﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ‪-‬‬ ‫ﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ؛ ﻓﻘﺪ ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﳏﻤﺪ‬ ‫ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺣﺪﻯ ﻋﺸﺮﺓ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﻣﺎﻟﻚ«)‪.(٤‬‬
‫)‪ (١‬ﺍﻻﺳﺘﺬﻛﺎﺭ ‪.١٥٤/٥‬‬ ‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪.١٥٦‬‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٣/٣‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪.٢٣٩/١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ‬ ‫ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ« ﻭﺫﻛﺮﻩ )‪.(١‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﻟﻜﻦ ﰲ ﺍﳌﻮﻃﺄ ﻭﰲ ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‬ ‫ﺑﺴﻨﺪ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ‪...‬‬ ‫ﻭﻛﺄﻧﻪ – ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ – ﱂ ﻳﻘﻒ ﻋﻠﻰ ﻣﺼﻨﻒ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ‬ ‫ﺫﻟﻚ؛ ﻓﺈﻥ ﺭﻭﺍﻫﺎ ﻛﻤﺎ ﺭﻭﺍﻫﺎ ﻣﺎﻟﻚ ‪.(٢)«...‬‬ ‫ﺗﻨﺒﻴﻪ‪ :‬ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻫﺬﻩ‪ ،‬ﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻬﺎ ﰲ ﺳـﻨﻨﻪ‬ ‫ﻟﻜﻦ ﺃﺧﺮﺟﻬﺎ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄـﺎﻥ ﻋـﻦ‬ ‫ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﺍﻟﺴﺎﺋﺐ)‪.(٤‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﳝﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻫﺬﻩ ﻋﻦ‬ ‫ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺟﺎﺀﺕ ﻣﻀﻄﺮﺑﺔ ﰲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻻ ﻣﺮﺟﺢ ﻷﺣـﺪﻫﺎ‪،‬‬ ‫ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ )‪(٥‬؛ ﻷﻥ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺭﻭﺍﻫﺎ ﺇﺣﺪﻯ ﻋﺸـﺮﺓ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﺛﻼﺙ ﻋﺸﺮﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ)‪.(٦‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﻫﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﻻ ﻳﻀﻌﻒ ﺑﻪ ﺍﳊﺪﻳﺚ؛ ﻹﻣﻜـﺎﻥ‬ ‫ﺍﳉﻤﻊ ﺑﲔ ﺭﻭﺍﻳﺎﺗﻪ)‪:(٧‬‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٣/٤‬‬ ‫)‪ (٢‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٤٥-٤٢‬‬ ‫)‪ (٣‬ﰲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﻭﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺩ‪ .‬ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﷲ ﺁﻝ ﲪﻴﺪ‪.‬‬ ‫)‪ (٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.٣٩٢/٢‬‬ ‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ‪.٨٥‬‬ ‫)‪ (٦‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺠﺮ ﻭﺳﻜﺖ ﻋﻨﻬﺎ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ٢٥٣/٤‬ﻭﺭﻭﺍﻳﺔ‬ ‫ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺃﺧﺮﺟﻬﺎ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ‪.٤٧٣٠ :‬‬ ‫)‪ (٧‬ﻳﻨﻈﺮ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ‪.٢٦٥/١‬‬
‫)‪(٣‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﳑﻜﻦ ﺑﺎﺧﺘﻼﻑ‬ ‫ﺍﻷﺣﻮﺍﻝ ﻭﳛﺘﻤﻞ ﺃﻥ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﲝﺴـﺐ ﺗﻄﻮﻳـﻞ ﺍﻟﻘـﺮﺍﺀﺓ‬ ‫ﻭﲣﻔﻴﻔﻬﺎ‪ ،‬ﻓﺤﻴﺚ ﻳﻄﻴﻞ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺗﻘﻞ ﺍﻟﺮﻛﻌﺎﺕ ﻭﺑﺎﻟﻌﻜﺲ«)‪.(١‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﳝﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ‬ ‫ﻟﻠﺘﺮﺍﻭﻳﺢ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﺧﺎﻟﻒ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﺈﺣﺪﻯ ﻋﺸـﺮﺓ‬ ‫ﺭﻛﻌﺔ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻣﻘﺪﻡ ﻋﻠﻰ ﻓﻌﻞ ﻏﲑﻩ‪.‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﺇﻥ ﺍﺗﺒﺎﻉ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ‬ ‫ﻋﻨﻪ ﺑﺎﻟﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺩﻭﻥ ﺇﻧﻜﺎﺭ ﻣﻦ ﻋﻤﺮ ﻭﻏﲑﻩ‪ ،‬ﻟﻴﺲ ﻫﻮ ﺍﺗﺒﺎﻉ ﻗﻮﻝ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺗﺮﻙ ﻟﺴﻨﺔ ﺍﻟﻨﱯ ‪ ‬ﺑﻞ ﻫﻮ ﺍﺗﺒﺎﻉ ﻟﻠﺴﻨﺔ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ‪» :‬ﻭﻛﻮﻬﻧﺎ ﻋﺸﺮﻳﻦ‪ ،‬ﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷـﺪﻳﻦ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪» :‬ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ«)‪ (٢‬ﻧـﺪﺏ ﺇﱃ‬ ‫ﺳﻨﺘﻬﻢ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺯ‪» :‬ﻭﺍﻟﺜﻼﺙ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻓﻌﻠﻬﺎ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﻭﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻧﻘﺺ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺧﻼﻝ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻦ ﺍﻟﺴﻨﻦ‬ ‫ﺳﻨﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ«)‪.(٤‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﳑﻜﻦ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻷﻣـﺮ‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٣/٤‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪.٤٦٨/١‬‬ ‫)‪ (٤‬ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٢٥/١١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ .‬ﻭﺃﻣﺎ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻠﻌﺸﺮﻳﻦ ﰲ‬ ‫ﻋﻬﺪﻩ‪ ،‬ﻓﻌﻠﻰ ﻓﺮﺽ ﺍﻃﻼﻉ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻠﻴﻪ)‪ (١‬ﻓﻬﻮ ﺗﻘﺮﻳﺮ ﻣﻨﻪ ﻭﻗﺪ‬ ‫ﺗﻌﺎﺭﺽ ﻣﻊ ﺃﻣﺮﻩ‪ ،‬ﻓﻴﻘﺪﻡ ﺃﻣﺮﻩ ﻋﻠﻰ ﺗﻘﺮﻳﺮﻩ)‪.(٢‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺻﻼﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﺸﺮﻳﻦ ﺭﻛﻌـﺔ‪،‬‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‪ .‬ﻓﻴﺤﻤﻞ ﺃﻣـﺮ ﺍﻟﺮﺳـﻮﻝ ‪ ‬ﺑﺎﻻﻗﺘـﺪﺍﺀ‬ ‫ﺑﺴﻨﺘﻬﻢ‪ ،‬ﰲ ﻓﻌﻠﻬﻢ ﻫﺬﺍ‪ ،‬ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍﺀ ﻬﺑﻢ ﰲ ﺟـﻮﺍﺯﻩ‪ ،‬ﻭﰲ ﻓﻀـﻠﻪ‬ ‫ﺃﻳﻀًﺎ؛ ﺇﻥ ﻛﺎﻥ ﺍﻟﺪﺍﻓﻊ ﺇﻟﻴﻪ ﻛﺎﻟﺪﺍﻓﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻭﺗﻘﺪﻡ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻟﻌﺠﺰﻫﻢ ﻋﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﻴﺎﻣﻪ ﺑﺎﻟﻠﻴﻞ ﻫﻮ ﻭﺗﺮﻩ‪ ،‬ﻳﺼﻠﻲ‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﻭﻏﲑ ﺭﻣﻀﺎﻥ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺃﻭ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬ ‫‪ ...‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻳﺸﻖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻡ ﻬﺑﻢ ﺃﰊ ﺍﺑﻦ ﻛﻌﺐ ﰲ ﺯﻣﻦ‬ ‫ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ‪ ...‬ﻭﳜﻔﻒ ﺍﻟﻘﻴﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺗﻀـﻌﻴﻒ‬ ‫ﺍﻟﻌﺪﺩ ﻋﻮﺿًﺎ ﻋﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ«)‪.(٣‬‬ ‫ﺷﻜﹶﻞ)‪ (٤‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﻠﻲ‬ ‫ﺷﺘَﲑ ﺑﻦ َ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻦ ُ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪» :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺆﻣﻬﻢ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌـﺔ‬ ‫ﻭﻳﻮﺗﺮ ﺑﺜﻼﺙ«)‪.(٥‬‬
‫)‪ (١‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٧٠/٤‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺗﻘﺪﱘ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﰲ ﻫﺎﻣﺶ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺽ‪.‬‬ ‫)‪ (٣‬ﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ »ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ« ‪.١٤٨/١‬‬ ‫)‪ (٤‬ﺷﺘﲑ – ﺑﺎﻟﺘﺼﻐﲑ – ﺑﻦ ﺷﻜﻞ ﺑﻔﺘﺢ ﺍﳌﻌﺠﻤﺔ ﻭﺍﻟﻜﺎﻑ‪ ،‬ﺍﻟﻜﻮﰲ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ‪،‬‬ ‫ﺛﻘﺔ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ٤٩٦/٢‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬ ‫‪.٣٤٧/١‬‬ ‫)‪ (٥‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ ٤٩٦/٢‬ﻭﺳﻜﺖ ﻋﻨﻪ ﻫﻮ ﻭﺍﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻝ ﻋﻄﺎﺀ)‪» :(١‬ﺃﺩﺭﻛﺘﻬﻢ ﰲ ﺭﻣﻀﺎﻥ ﻳﺼـﻠﻮﻥ‬ ‫ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻭﺛﻼﺙ ﺭﻛﻌﺎﺕ ﺍﻟﻮﺗﺮ«)‪:(٢‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻭﻫﻜﺬﺍ ﺃﺩﺭﻛﺖ ﺑﺒﻠﺪﻧﺎ ﻣﻜﺔ ﻳﺼﻠﻮﻥ ﻋﺸﺮﻳﻦ‬ ‫ﺭﻛﻌﺔ«)‪ (٣‬ﻭﰲ ﻟﻔﻆ‪» :‬ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺑﺘﺴﻊ ﻭﺛﻼﺛـﲔ‬ ‫ﺭﻛﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺣﺐ ﺇﱃ ﻋﺸﺮﻭﻥ ﻗﺎﻝ‪ :‬ﻭﻛﺬﻟﻚ ﻳﻘﻮﻣﻮﻥ ﲟﻜﺔ«)‪.(٤‬‬ ‫ﻓﺪﻟﺖ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ ﻭﻣـﻦ‬ ‫ﺑﻌﺪﻫﻢ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜـﻦ ﻫـﻮ‬ ‫ﺍﻷﻓﻀﻞ‪ ،‬ﻣﺎ ﻓﻌﻠﻮﻩ‪.‬‬ ‫ﻭﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﺇﻥ ﻗﻴﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻣـﻦ‬ ‫ﺑﻌﺪﻫﻢ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‪ ،‬ﻻ ﻋﻠـﻰ ﺃﻧـﻪ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺇﺫﺍ ﺃﻃﻴﻖ ﻃﻮﳍﺎ؛ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﻟﺼـﺤﺎﺑﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻌﺸﺮﻳﻦ؛ ﳌـﺎ ﱂ ﻳﻄﻴﻘـﻮﺍ ﺍﻟﻘﻴـﺎﻡ‬ ‫ﺑﺎﻹﺣﺪﻯ ﻋﺸﺮﺓ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﻓﻀﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ :‬ﲦـﺎﻥ ﺭﻛﻌـﺎﺕ‬ ‫)‪(٧‬‬ ‫ﻭﺍﻟﻮﺗﺮ ﺛﻼﺙ)‪ (٥‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺒﺨﺎﺭﻱ)‪ (٦‬ﻭﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﺑﻦ ﺧﺰﳝﺔ‬
‫)‪ (١‬ﺍﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺍﻟﻘﺮﺷﻲ ﻣﻮﻻﻫﻢ‪ ،‬ﺛﻘﺔ ﻓﻘﻴﻪ ﻓﺎﺿﻞ‪ ،‬ﺗﺎﺑﻌﻲ ﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٢٢/٢‬‬ ‫)‪ (٢‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٩٥‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٣/٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪.١٢٣/٤‬‬ ‫)‪ (٤‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪.٩٦‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ‪.٣٣٦/١‬‬ ‫)‪ (٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪.٦١ ،٦٠/٢ ،٣٥٦/١‬‬ ‫)‪ (٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ‪.٣٤١/٣‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻭﺍﻟﺴﻴﻮﻃﻲ)‪ (١‬ﻭﺍﺑﻦ ﺣﺠﺮ)‪ (٢‬ﻭﺍﳍﻴﺘﻤﻲ)‪ (٣‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﻭﺍﺑﻦ‬ ‫ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ)‪ (٤‬ﻭﺃﻣﺎ ﻏﲑﻫﻢ‪ ،‬ﻓﻤﻦ ﺫﻛﺮ ﺍﳋﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻣﻨـﻬﻢ‪:‬‬ ‫ّﺽ ﻟـﻪ‬ ‫ﺍﻟﻄﺤﺎﻭﻱ ﻭﺍﻟﻨﻮﻭﻱ ﱂ ﻳﺬﻛﺮﺍ ﻫﺬﺍ ﺍﻟﻘﻮﻝ)‪ (٥‬ﻭﺍﻟﺒﻐـﻮﻱ ﻋـﺮ‬ ‫ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻋﺪﻡ ﺯﻳﺎﺩﺓ ﺍﻟﺮﺳـﻮﻝ ‪ ‬ﻋﻠـﻰ‬ ‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ)‪ (٦‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺻﺮﺡ ﺑـﺄﻥ ﻫـﺬﺍ ﻗـﻮﻝ ﻟﻄﺎﺋﻔـﺔ ﻭﱂ‬ ‫ﻳﺴﻤﻬﺎ)‪.(٧‬‬ ‫ﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺍﺳﺘﺪﻝ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻌﺪﺓ ﺃﺣﺎﺩﻳﺚ)‪ (٨‬ﻭﺳﺄﻗﺘﺼﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ)‪ (٩‬ﺃﻧﻪ ﺳﺄﻝ ﻋﺎﺋﺸﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﻛﻴﻒ ﻛﺎﻧﺖ ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺭﻣﻀﺎﻥ؟ ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ‬
‫)‪ (١‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٣٦ ،٣٥‬‬ ‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ٢٥٤/٤‬ﻭ ‪.١٢/٣‬‬ ‫)‪ (٣‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺍﻟﻔﻘﻬﻴﺔ ‪.١٩٥ ،١٩٤/١‬‬ ‫)‪ (٤‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪ ٥٢٣/٣‬ﻭﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪ ٣٢٣/١١‬ﻭﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ‬ ‫ﺍﳌﺴﺘﻘﻨﻊ ‪.٦٨/٤‬‬ ‫)‪ (٥‬ﳐﺘﺼﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ‪ ٣١٢/١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪.٣٣ ،٣٢/٤‬‬ ‫)‪ (٦‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪ ١٢٠/٤‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﲢﺪﻳﺪ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬ ‫)‪ (٧‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ١١٣/٢٣‬ﻭﺃﻣﺎ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻓﻠﻢ ﻳﺘﻌﺮﺽ ﻟﻠﺘﺮﺍﻭﻳﺢ‬ ‫ﻭﺍﳋﻼﻑ ﰲ ﺭﻛﻌﺎﻬﺗﺎ ﻭﺇﳕﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﻗﻴﺎﻡ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪» :‬ﻭﻛﺎﻥ ﻗﻴﺎﻣﻪ ‪ ‬ﺑﺎﻟﻠﻴﻞ‬ ‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﺃﻭ ﺛﻼﺙ ﻋﺸﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻓﺈﻧﻪ ﺛﺒﺖ ﻋﻨﻬﻤﺎ ﻫﺬﺍ‬ ‫ﻭﻫﺬﺍ« ﺯﺍﺩ ﺍﳌﻌﺎﺩ ‪ ،٣٢٥/١‬ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪.٤٢٥ ،٤٢٤/٢‬‬ ‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ١٢/٣‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪ ٢٢/٢‬ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪١٥٢ ،١١٥/٢‬‬ ‫ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ‪ ١٣٨/٢‬ﻭﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ ﺇﱃ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﺹ‪ ٣٣٠‬ﻭﺍﳌﺼﺎﺑﻴﺢ‬ ‫ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٣٨‬‬ ‫)‪ (٩‬ﺍﺑﻦ ﻋﻮﻑ ﺍﳌﺪﱐ‪ ،‬ﻗﻴﻞ ﺍﲰﻪ‪ :‬ﻋﺒﺪ ﺍﷲ ﻭﻗﻴﻞ‪ :‬ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﻣﻜﺜﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪.٩٤‬‬ ‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٤٣٠/٢‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺰﻳﺪ ﰲ ﺭﻣﻀﺎﻥ ﻭﻻ ﰲ ﻏﲑﻩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ‪ :‬ﻳﺼﻠﻲ ﺃﺭﺑﻌًﺎ‪ ،‬ﻓﻼ ﺗﺴﺄﻝ ﻋﻦ ﺣﺴﻨﻬﻦ ﻭﻃـﻮﳍﻦ‪ ،‬ﰒ ﻳﺼـﻠﻲ‬ ‫ﺃﺭﺑﻌًﺎ‪ ،‬ﻓﻼ ﺗﺴﺄﻝ ﻋﻦ ﺣﺴﻨﻬﻦ ﻭﻃﻮﳍﻦ‪ .‬ﰒ ﻳﺼـﻠﻲ ﺛﻼﺛﹰـﺎ‪ .‬ﻗﺎﻟـﺖ‬ ‫ﻋﺎﺋﺸﺔ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺗﻨﺎﻡ ﻗﺒﻞ ﺃﻥ ﺗﻮﺗﺮ؟ ﻓﻘﺎﻝ‪» :‬ﻳﺎ ﻋﺎﺋﺸﺔ‪:‬‬ ‫ﺇﻥ ﻋﻴﲏ ﺗﻨﺎﻣﺎﻥ ﻭﻻ ﻳﻨﺎﻡ ﻗﻠﱯ«)‪.(١‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺻﻼﺗﻪ ﻛﺎﻧـﺖ‬ ‫ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﲨﻴﻊ ﺍﻟﺴﻨﺔ«)‪ (٢‬ﺃﻱ ﺑﺎﻹﺣﺪﻯ ﻋﺸﺮﺓ‪.‬‬ ‫ﻼ‬ ‫* ﻭﻗﺎﻝ ﺃﻳﻀًﺎ ﻣﺆﻳﺪًﺍ ﺫﻟﻚ‪» :‬ﻣﻊ ﻛﻮﻬﻧﺎ ﺃﻋﻠﻢ ﲝﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﻟﻴ ﹰ‬ ‫ﻣﻦ ﻏﲑﻫﺎ«)‪.(٣‬‬ ‫ﻭﳝﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﳝﺘﻨﻊ ﺗﺴﺎﻭﻱ ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ‬ﰲ ﲨﻴـﻊ ﻟﻴـﺎﱄ‬ ‫ﺍﻟﺴﻨﺔ؛ ﻟﻮﺭﻭﺩﻫﺎ ﺳﺒﻌًﺎ ﺇﱃ ﲬﺲ ﻋﺸﺮﺓ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ )‪.(٤‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪» :‬ﻓﻘﺪ ﺣﺼﻞ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬ ‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ‪ :‬ﻫﻞ ﳘﺎ ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ﺃﻭ ﳘﺎ ﻏﲑﳘﺎ‬ ‫‪ ...‬ﻭﻛﺎﻥ ﻗﻴﺎﻣﻪ ﺑﺎﻟﻠﻴﻞ ﻭﻭﺗﺮﻩ ﺃﻧﻮﺍﻋًﺎ«)‪ (٥‬ﰒ ﺫﻛﺮ ﺇﺣـﺪﻯ ﻋﺸـﺮﺓ‪،‬‬
‫)‪ (١‬ﺻﺤﻴﺢ‪ ،‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬ ‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٣٣/٣‬‬ ‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.٢٥٤/٤‬‬ ‫)‪ (٤‬ﺗﻨﻈﺮ‪ :‬ﺃﺣﺎﺩﻳﺚ ﻫﺬﻩ ﺍﻷﻋﺪﺍﺩ‪ ،‬ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ٣٥٤/١‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‬ ‫‪.١٨/٦‬‬ ‫)‪ (٥‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ‪.٣٢٩-٣٢٦/١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻭﺛﻼﺙ ﻋﺸﺮﺓ‪ ،‬ﻭﺗﺴﻌًﺎ‪ ،‬ﻭﺳﺒﻌًﺎ)‪.(١‬‬ ‫ﻭﻳﺮﺩ ﻋﻠﻴﻪ‪ :‬ﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪» :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ‪،‬‬ ‫ﺇﺧﺒﺎﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺯﻳﺪ ﻭﻋﺎﺋﺸﺔ ﲟﺎ ﺷﺎﻫﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺧﺘﻼﻑ‬ ‫ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻬﺎ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺇﻥ‬ ‫ﺇﺧﺒﺎﺭﻫﺎ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻫﻮ ﺍﻷﻏﻠﺐ‪ ،‬ﻭﺑﺎﻗﻲ ﺭﻭﺍﻳﺎﻬﺗﺎ‪ ،‬ﺇﺧﺒﺎﺭ ﻣﻨﻬﺎ ﲟـﺎ‬ ‫ﻛﺎﻥ ﻳﻘﻊ ﻧﺎﺩﺭًﺍ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻓﺄﻛﺜﺮﻩ ﲬﺲ ﻋﺸﺮﺓ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ‪،‬‬ ‫ﻭﺃﻗﻠﻪ ﺳﺒﻊ‪ ،‬ﻭﺫﻟﻚ ﲝﺴﺐ ﻣﺎ ﻛﺎﻥ ﳛﺼﻞ ﻣﻦ ﺍﺗﺴﺎﻉ ﺍﻟﻮﻗﺖ ﺃﻭ ﺿﻴﻘﻪ ﺃﻭ‬ ‫ﻟﻨﻮﻡ ﺃﻭ ﻋﺬﺭ ﻣﺮﺽ ﺃﻭ ﻏﲑﻩ‪.(٢)«...‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﺫﻛﺮﺗﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻓﻴﻤـﺎ‬ ‫ﻛﺎﻥ ﻳﺼﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺑﻴﺘﻬﺎ‪ ،‬ﻻ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬ ‫ﰲ ﺍﳌﺴﺠﺪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ؛ ﻷﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﲢﻜﻲ ﻏﺎﻟﺒًﺎ ﻣﺎ‬ ‫ﳚﺮﻱ ﰲ ﺑﻴﺘﻬﺎ‪:‬‬ ‫ﻼ ﻣـﻦ‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻣﻊ ﻛﻮﻬﻧﺎ ﺃﻋﻠﻢ ﲝﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﻟـﻴ ﹰ‬ ‫ﻏﲑﻫﺎ«)‪(٣‬؛ ﻭﺫﻟﻚ ﻟﻘﺴﻤﻪ ‪ ‬ﳍﺎ ﻭﻟﺴﺎﺋﺮ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻦ ﻭﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ ﻛﺎﻧﺖ ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ‬ﺑﺄﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬ ‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﺪﺩ ﻣﺎ ﺻﻼﻩ ‪ ‬ﻬﺑﻢ)‪ (٤‬ﻓﺒﻘﻲ ﺍﻟﺮﺟﻮﻉ ﳌﻌﺮﻓﺔ‬ ‫ﻋﺪﺩﻫﺎ ﺇﱃ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ؛ ﻷﻬﻧﻢ ﺃﻋﻠﻢ ﲟﺎ ﺻﻼﻩ ﻬﺑﻢ‬
‫)‪ (١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.٣٣٠ ،٣٢٩/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.١٩ ،١٨/٦‬‬ ‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٤/٤‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﻛﻼﻡ ﺍﻟﺴﻠﻒ ﰲ ﻋﺪﻡ ﲢﺪﻳﺪ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ‪ ،‬ﻭﻟﻌﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﳑـﻦ‬ ‫ﺣﻀﺮﳘﺎ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻣﻌﻤﺮ ﺃﻥ ﺍﻟﺬﻱ ﺳﺄﻟﻪ ﻋﻦ ﺫﻟـﻚ‬ ‫ﺑﻌﺪ ﺃﻥ ﺃﺻﺒﺢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ«)‪ (١‬ﻭﻫﻢ ﺻﻠﻮﻫﺎ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ‬ ‫ﺍﷲ ﻋﻨﻪ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ‪.‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﻗﻴﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‬ ‫ﻟﻴﺲ ﺑﺄﻣﺮ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ؛ ﻷﻧﻪ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻭﻟﻌﻠﻪ‬ ‫ﺃﻣﺮﻫﻢ ﺑﻪ؛ ﻟﺮﺅﻳﺘﻪ ﻣﺎ ﺻﻼﻩ ﻬﺑﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ )‪ (٢‬ﰒ‬ ‫ﺇﻥ ﺻﻼﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻛﺎﻧـﺖ ﺑﻌـﺪ‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ١٢/٣‬ﻭﺃﺧﺮﺟﻬﺎ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ‪.٧٧٤٦ :‬‬ ‫)‪ (٢‬ﺗﻘﺪﻡ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﺪﺩ‪ ،‬ﻋﺪﻡ ﺛﺒﻮﺕ ﻋﺪﺩ ﻣﺎ ﺻﻼﻩ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ‪ .‬ﻟﻜﻦ‬ ‫ﺭﻭﻯ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪» :‬ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺭﻣﻀﺎﻥ ﲦﺎﱐ‬ ‫ﺭﻛﻌﺎﺕ ﻭﺃﻭﺗﺮ« ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ .‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ ﺇﱃ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﺹ ‪ ٣٣٠،‬ﻭﻋﺰﺍﻩ‬ ‫ﺇﻟﻴﻪ ﺍﺑﻦ ﺣﺠﺮ ﻭﺳﻜﺖ ﻋﻨﻪ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ١٢/٣‬ﻭﰲ ﺳﻨﺪﻩ ﺭﺟﻼﻥ ﺗﻜﻠﻢ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﳘﺎ‪:‬‬ ‫ﻳﻌﻘﻮﺏ ﺍﻟﻘﻤﻲ‪ .‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ‪» :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ« ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪» :‬ﻻ ﺑﺄﺱ ﺑﻪ« ﺣﺎﺷﻴﺔ‬ ‫ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪ ١١٤/٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪﻭﻕ ﻳﻬﻢ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ ٣٧٦/٢‬ﻭﺍﻟﺜﺎﱐ‪:‬‬ ‫ﻋﻴﺴﻰ ﺑﻦ ﺟﺎﺭﻳﺔ‪ .‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﻣﻌﲔ‪ ،‬ﻣﺮﺓ‪» :‬ﻟﻴﺲ ﺣﺪﻳﺚ ﻋﻴﺴﻰ ﺑﻦ ﺟﺎﺭﻳﺔ ﺑﺬﺍﻙ«‬ ‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٢٧٣/٦‬ﻭﻣﺮﺓ ﻗﺎﻝ‪» :‬ﻋﻨﺪﻩ ﻣﻨﺎﻛﲑ« ﺣﺎﺷﻴﺔ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪ ١١٤/٢‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻣﺮﺓ‪» :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ« ﻭﻣﺮﺓ‪» :‬ﻣﺘﺮﻭﻙ« ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ‪:‬‬ ‫»ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﻳﻨﻴًﺎ ﻻ ﺑﺄﺱ ﺑﻪ« ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٢٧٣/٦‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪) :‬ﻟﲔ(‬ ‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ ٩٧/٢‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪» :‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﻏﲑﻩ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﻣﻌﲔ« ﳎﻤﻊ‬ ‫ﺍﻟﺰﻭﺍﺋﺪ ‪ ١٧٢/٣‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺎﻟﻠﲔ ﰲ ﺍﳊﺪﻳﺚ ﳚﻌﻠﻪ ﻟﻼﻋﺘﺒﺎﺭ ﻻ ﻟﻼﺣﺘﺠﺎﺝ‪ .‬ﻋﻠﻮﻡ‬ ‫ﺍﳊﺪﻳﺚ ﺹ‪ ١١٢‬ﻭﻳﻨﻈﺮ ﳌﻌﺮﻓﺔ ﺃﺛﺮ ﻣﺎ ﻗﻴﻞ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﺮﺟﻠﲔ ﰲ ﺣﺪﻳﺜﻬﻤﺎ ﻫﺬﺍ‪ :‬ﻋﻠﻮﻡ‬ ‫ﺍﳊﺪﻳﺚ ﺹ‪.١١٣ ،١١٢‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺻﻼﻬﺗﻢ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻭﺗﻘﺪﻡ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻟﻌﻠﻬﺎ ﻛﺬﻟﻚ ﳑﻦ ﺷﺎﻫﺪ‬ ‫ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ‬ﺑﺄﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺘﲔ؛ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪» :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﰲ ﻣﺴـﺠﺪ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬ ‫ﺑﺎﻟﻠﻴﻞ ﺃﻭﺯﺍﻋًﺎ ‪ ...‬ﻓﺄﻣﺮﱐ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﻴﻠﺔ ﻣﻦ ﺫﺍﻙ ﺃﻥ ﺃﻧﺼﺐ ﻟـﻪ‬ ‫ﺣﺼﲑًﺍ ﻋﻠﻰ ﺑﺎﺏ ﺣﺠﺮﰐ‪ ،‬ﻓﻔﻌﻠﺖ ‪ ...‬ﻓﺎﺟﺘﻤﻊ ﺇﻟﻴﻪ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ‬ ‫ﻓﺼﻠﻰ ﻬﺑﻢ ﺭﺳﻮﻝ ﺍﷲ ‪.(١)«... ‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﻗـﺎﻝ‪:‬‬ ‫»ﺃﻣﺮ ﻋﻤﺮ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺃﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪.(٢)«...‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ‪» :‬ﻛﻨﺎ ﻧﻘﻮﻡ ﰲ ﺯﻣﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ ﺑﺈﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ ‪.(٣)«...‬‬ ‫ﻓﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻣﺮ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌـﺔ‪،‬‬ ‫ﻭﻬﺑﺎ ﺻﻠﻴﺖ ﰲ ﺯﻣﻨﻪ‪ ،‬ﻓﻠﻌﻠﻪ ﺍﻗﺘﺪﻯ ﺑﺼﻼﺓ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻬﺑﻢ ﰲ ﺗﻠـﻚ‬ ‫ﺍﻟﻠﻴﻠﺘﲔ‪ ،‬ﻭﺗﻘﺪﻡ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﻷﻣﺮ ﻣﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﺬﻩ‪:‬‬ ‫»ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﺻﻼﺓ ﺍﻟﻨﱯ ‪.(٤)«‬‬
‫)‪ (١‬ﻣﺴﻠﻢ‪ ،١٧٨ :‬ﻭﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٩٣ ،٩٢‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻋﻨﻪ‪ ،‬ﰲ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‬ ‫ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (٣‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ‪ .‬ﻋﺰﺍﻩ ﺇﻟﻴﻪ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪ ٣٨‬ﻭﱂ‬ ‫ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﰲ ﺍﻟﻨﺴﺨﺘﲔ ﺍﳌﻄﺒﻮﻋﺘﲔ‪.‬‬ ‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٤/٤‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫* ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪» :‬ﻭﻫﺬﺍ ﺃﻳﻀًﺎ ﻣﻮﺍﻓﻖ ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ«)‪.(١‬‬ ‫ﻭﺗﻘﺪﻡ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ )‪.(٢‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﻓﻀﻞ ﺳﺖ ﻭﺛﻼﺛﻮﻥ ﺭﻛﻌﺔ ﻓﺄﻛﺜﺮ‪:‬‬ ‫ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺧﺘﻠﻔﻮﺍ‪ :‬ﻓﺎﳌﺎﻟﻜﻴﺔ ﰲ ﻗﻮﻝ‪ ،‬ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻬﻧﺎ‬ ‫ﺗﺴﻊ ﻭﺛﻼﺛﲔ ﺭﻛﻌﺔ ﻣﻊ ﺍﻟﻮﺗﺮ)‪ (٣‬ﻭﺍﺧﺘﺎﺭ ﺇﺳﺤﺎﻕ)‪ (٤‬ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌـﲔ‬ ‫ﺑﺎﻟﻮﺗﺮ)‪ (٥‬ﻭﺫﻫﺐ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ)‪ (٦‬ﺇﱃ ﺃﻬﻧﺎ ﺳﺒﻊ ﻭﺃﺭﺑﻌﻮﻥ ﺭﻛﻌﺔ)‪.(٧‬‬ ‫ﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻣﺎ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻓﻜﺎﻥ ﻫﻮ ﻳﺼﻠﻴﻬﺎ ﺃﺭﺑﻌﲔ‬ ‫ﻼ ﻟﻔﻌﻠﻪ ﻫﺬﺍ‪ .‬ﻭﺃﻣﺎ ﺇﺳﺤﺎﻕ ﻓﺤﻜﻰ‬ ‫ﻭﻳﻮﺗﺮ ﺑﺴﺒﻊ )‪ (٨‬ﻭﱂ ﺃﻋﺮﻑ ﻟﻪ ﺃﺻ ﹰ‬ ‫ﻋﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻗﻮﻟﻪ‪» :‬ﺑﻞ ﳔﺘﺎﺭ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﺭﻛﻌﺔ؛ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ‬ ‫ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ«)‪.(٩‬‬ ‫ﻭﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻣﺎ ﻧﺴﺒﻪ ﺇﺳﺤﺎﻕ ﻷﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬

‫)‪ (١‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺹ‪.٣٨‬‬ ‫)‪ (٢‬ﰲ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (٣‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ ‪ ٢٠٩/١‬ﻭﺍﻻﺳﺘﺬﻛﺎﺭ ‪ .١٥٧/٥‬ﻭﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻘﻮﻝ ﺍﳌﻌﺘﻤﺪ ﻟﻠﻤﺎﻟﻜﻴﺔ‪،‬‬ ‫ﻋﺸﺮﻭﻥ ﺭﻛﻌﺔ‪.‬‬ ‫)‪ (٤‬ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻗﺮﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺛﻘﺔ ﺣﺎﻓﻆ ﳎﺘﻬﺪ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬ ‫‪٢٣٨‬ﻫ‪ .‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ‪ ١٨٣/١‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٥٤/١‬‬ ‫)‪ (٥‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ١٤٩/٣‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪.١٢٢/٤‬‬ ‫)‪ (٦‬ﺍﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻗﻴﺲ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﳐﻀﺮﻡ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﺛﻘﺔ ﻣﻜﺜﺮ ﻓﻘﻴﻪ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪ ٧٤‬ﺃﻭ ‪٧٥‬ﻫـ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٧٧/١‬‬ ‫)‪ (٧‬ﺍﻻﺳﺘﺬﻛﺎﺭ ‪.١٥٧/٥‬‬ ‫)‪ (٨‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.٣٩٣/٢‬‬ ‫)‪ (٩‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.١٤٩/٣‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺃﻥ ﺍﻟﺜﺎﺑﺖ ﻋﻨﻪ ﻋﺸﺮﻭﻥ ﺭﻛﻌـﺔ ﻏـﲑ ﺍﻟـﻮﺗﺮ‪ .‬ﻭﺗﻘـﺪﻡ)‪ (١‬ﻭﻗـﺎﻝ‬ ‫ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﻋﻦ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﻫﺬﻩ‪» :‬ﱂ ﺃﻗﻒ ﻋﻠﻰ ﻣﻦ ﺭﻭﺍﻩ«)‪.(٢‬‬
‫)‪(٣‬‬

‫ﻟﻜﻦ ﳝﻜﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻹﺳﺤﺎﻕ‪ ،‬ﲟﺎ ﺭﻭﺍﻩ ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‬ ‫ﻗﺎﻝ‪» :‬ﺃﺩﺭﻛﺖ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺍﳊﺮﺓ)‪ (٤‬ﻳﻘﻮﻣﻮﻥ ﺑﺈﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﺭﻛﻌﺔ‪،‬‬ ‫ﻳﻮﺗﺮﻭﻥ ﻣﻨﻬﺎ ﲞﻤﺲ«)‪.(٥‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺎﻟﻜﻴﺔ ﻓﻴﺴﺘﺪﻟﻮﻥ ﺑﻘﻮﻝ ﺩﺍﻭﺩ ﺑﻦ ﻗﻴﺲ)‪» :(٦‬ﺃﺩﺭﻛﺖ ﺍﻟﻨﺎﺱ‬ ‫ﰲ ﺍﳌﺪﻳﻨﺔ ﰲ ﺯﻣﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ)‪ (٧‬ﻳﺼـﻠﻮﻥ‬ ‫ﱄ‬ ‫ﺳﺘًﺎ ﻭﺛﻼﺛﲔ ﺭﻛﻌﺔ ﻭﻳﻮﺗﺮﻭﻥ ﺑﺜﻼﺙ«)‪ (٨‬ﻗﺎﻝ ﻣﺎﻟـﻚ‪» :‬ﺑﻌـﺚ ﺇ ﹼ‬ ‫ﺍﻷﻣﲑ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺪﻳﻨﺔ‪،‬‬ ‫ﻓﻨﻬﻴﺘﻪ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻣﺎ ﺃﺩﺭﻛـﺖ ﺍﻟﻨـﺎﺱ‬
‫)‪ (١‬ﰲ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (٢‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪ ٥٣٢/٣‬ﻭﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ :‬ﺃﺑﻮ ﺍﻟﻌﻠﻰ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﺍﳍﻨﺪﻱ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١٣٥٣‬ﻫـ‪ .‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪.٣/١‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﻧﺒﻬﺎﻥ‪ ،‬ﺗﺎﺑﻌﻲ ﺻﺪﻭﻕ ﺍﺧﺘﻠﻂ ﺑﺂﺧﺮﻩ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ .‬ﺗﻘﺮﻳﺐ‬ ‫ﺍﻟﺘﻬﺬﻳﺐ ‪.٣٦٣/١‬‬ ‫)‪ (٤‬ﺍﳊﺮﺓ ﺃﺭﺽ ﺑﻈﺎﻫﺮ ﺍﳌﺪﻳﻨﺔ ﻬﺑﺎ ﺣﺠﺎﺭﺓ ﺳﻮﺩ ﻛﺜﲑﺓ‪ ،‬ﻭﺃﻳﺎﻣﻬﺎ ﻛﺎﻧﺖ ﺣﲔ ﻬﻧﺒﺖ ﺍﳌﺪﻳﻨﺔ ﺳﻨﺔ‬ ‫‪٦٣‬ﻫـ‪ .‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٥٩‬ﻋﻦ ﺷﺮﺡ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ‪،‬‬ ‫ﻟﻠﻤﺼﻨﻒ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ ﻟﻠﺴﻴﻮﻃﻲ ﺹ‪.١٩‬‬ ‫)‪ (٥‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٩٥‬ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻋﻦ ﻣﻮﱃ ﺍﻟﺘﻮﺁﻣﺔ‪ ،‬ﻭﻫﻲ ﳑﺎ‬ ‫ﻻ ﺑﺄﺱ ﻬﺑﺎ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٣٦٣/١‬‬ ‫)‪ (٦‬ﺍﻟﻔﺮﺍﺀ ﺍﻟﺪﺑﺎﻍ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﻘﺮﺷﻲ ﻣﻮﻻﻫﻢ‪ ،‬ﻣﺪﱐ‪ ،‬ﺛﻘﺔ ﻓﺎﺿﻞ‪ ،‬ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺃﰊ‬ ‫ﺟﻌﻔﺮ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٢٣٤/١‬‬ ‫)‪ (٧‬ﺍﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﺍﻷﻣﻮﻱ‪ .‬ﺗﺎﺑﻌﻲ ﻣﺪﱐ ﺛﻘﺔ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻭﻣﺎﺋﺔ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٣١/١‬‬ ‫)‪ (٨‬ﺍﻻﺳﺘﺬﻛﺎﺭ ‪ ١٥٧/٥‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ٣٩٣/٢‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢٥٣/٤‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ«)‪.(١‬‬ ‫ﻓﻘﻴﺎﻡ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻟﻠﺘﺮﺍﻭﻳﺢ ﺑﺴﺖ ﻭﺍﻟﺜﻼﺛﲔ ﺭﻛﻌﺔ‪ ،‬ﻳﺪﻝ ﻋﻠـﻰ‬ ‫ﺃﻬﻧﺎ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻫﺎ؛ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪» :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ ﻋﻤـﻞ‬ ‫ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺭﺃﻱ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻜـﺎﻥ ﻫـﻮ ﺍﻷﻓﻀـﻞ ﲟﻌـﲎ‬ ‫ﺍﻟﺘﺨﻔﻴﻒ«)‪.(٢‬‬ ‫ﻭﳝﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ ﺑﺄﺣﺪ ﺍﻋﺘﺮﺍﺿﲔ‪ :‬ﻣﻮﺟﺰ‪ ،‬ﻭﻣﻔﺼﻞ‪:‬‬ ‫ﺃﻣﺎ ﺍﳌﻮﺟﺰ‪ :‬ﻓﻘﺎﻝ ﺍﻟﺒﺎﺟﻲ‪» :‬ﻭﻫـﺬﺍ ﻋﻨـﺪﻱ ﰲ ﺍﳉﻤﺎﻋـﺎﺕ‬ ‫ﻭﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﻄﺎﻉ ﺃﺣﺪ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ ﺃﻥ ﻳﺼـﻠﻲ ﺑﺈﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺑﺎﳌﺌﲔ‪ ،‬ﻟﻜﺎﻥ ﺃﻓﻀﻞ؛ ﻭﻗﺪ ﻭﺭﺩ ﻋﻨـﻪ ‪‬‬ ‫ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ«)‪ (٣‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻌـﺪﺩ ﺍﻟﺴـﺖ‬ ‫ﻭﺍﻟﺜﻼﺛﲔ ﻟﻴﺲ ﻫﻮ ﺍﻷﻓﻀﻞ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻮﻧﻪ ﺍﻷﺧﻒ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣﲔ‪،‬‬ ‫ﻓﺈﻥ ﺭﺿﻮﺍ ﺑﺎﻟﻄﻮﻝ ﰲ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﺻﺎﺭﺕ ﻫﻲ ﺍﻷﻓﻀﻞ«‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻔﺼﻞ‪ ،‬ﻓﻤﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺴﺖ ﻭﺍﻟﺜﻼﺛﻮﻥ ﺭﻛﻌﺔ ﺧـﺎﺹ ﺑﺄﻫـﻞ‬
‫)‪ (١‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ‪.٢٢٢/١‬‬ ‫)‪ (٢‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ ‪.٢٠٩/١‬‬ ‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻨﻴﺲ ﺍﳋﺜﻌﻤﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪‬‬ ‫ﺳﺌﻞ‪ :‬ﺃﻱ ﺍﻟﺼﻼﺓ ﺃﻓﻀﻞ؟ ﻗﺎﻝ‪» :‬ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ« ﺃﺧﺮﺟﻪ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﰲ ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬ ‫ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ،٥٥‬ﻭﺑﻠﻔﻆ‪ :‬ﻃﻮﻝ ﺍﻟﻘﻨﻮﺕ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ٧٥٦ :‬ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻃﻮﻝ ﺍﻟﻘﻨﻮﺕ«‪ .‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ‬ ‫ﻗﻮﻟﲔ ﰲ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ‪ :‬ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺃﻡ ﻛﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺸﻬﺪ ﻟﻪ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ‬ ‫ﻭﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻥ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺃﻓﻀﻞ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬ ‫ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪.٥٦ ،٥٥‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺍﳌﺪﻳﻨﺔ؛ ﳌﺎ ﳍﻢ ﻣﻦ ﺍﻟﺸﺮﻑ ﻬﺑﺠﺮﺓ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﺇﻟـﻴﻬﻢ‪ ،‬ﻭﺩﻓﻨـﻪ‬ ‫ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻟﻜﻮﻬﻧﻢ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ؛ ﻷﻥ ﺃﻫﻞ ﻣﻜﺔ ﻛـﺎﻧﻮﺍ‬ ‫ﻳﻄﻮﻓﻮﻥ ﻭﻳﺼﻠﻮﻥ ﺭﻛﻌﺘﲔ ﺑﲔ ﻛﻞ ﺗﺮﻭﳛﺘﲔ ﺇﻻ ﺑﻌﺪ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻓﺰﺍﺩ‬ ‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺳﺘﺔ ﻋﺸﺮﺓ‪ ،‬ﻓﺼﺎﺭ ﺍﺠﻤﻟﻤﻮﻉ ﺗﺴﻌﺎ ﻭﺛﻼﺛﲔ ﺭﻛﻌﺔ ﻣﻊ ﺛﻼﺙ‬ ‫ﺍﻟﻮﺗﺮ)‪.(١‬‬ ‫ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻓﻀﻞ ﻟﻐﲑ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺍﻟﺴﺖ ﻭﺍﻟﺜﻼﺛﲔ ﺭﻛﻌـﺔ‪.‬‬ ‫ﻭﻣﱴ ﻛﺎﻥ ﺑﻠﺪ ﳜﺘﺺ ﺃﻫﻠﻪ ﺑﻌﺒﺎﺩﺓ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻣﻊ ﺇﻣﻜﺎﻥ ﻓﻌﻠـﻬﺎ ﰲ‬ ‫ﻏﲑﻩ!!‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻘﺪﱘ‪ ،‬ﺣﺎﺩﺙ ﺑﻌـﺪ ﺯﻣـﻦ ﺍﳋﻠﻔـﺎﺀ‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻌﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )‪ (٢‬ﻭﻫﻮ ﻣﻌﺎﺭﺽ ﻟﻌﻤﻞ ﺍﻟﺼـﺤﺎﺑﺔ‬ ‫ﰲ ﺯﻣﻦ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮ ﻭﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺭﺿـﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻢ‪ .‬ﻭﻣﻦ ﺍﳌﺴﻠﻢ ﺑﻪ‪ :‬ﺃﻥ ﻓﻌﻠﻬﻢ ﺃﻓﻀﻞ ﻣﻦ ﻓﻌﻞ ﺣﺪﺙ ﺑﻌﺪﻫﻢ ‪:‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪» :‬ﰒ ﻟﻮ ﺛﺒﺖ ﺃﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻛﻠـﻬﻢ ﻓﻌﻠـﻮﻩ‪،‬‬ ‫ﻟﻜﺎﻥ ﻣﺎ ﻓﻌﻠﻪ ﻋﻤـﺮ ﻭﺃﲨـﻊ ﻋﻠﻴـﻪ ﺍﻟﺼـﺤﺎﺑﺔ ﰲ ﻋﺼـﺮﻩ ﺃﻭﱃ‬ ‫ﺑﺎﻻﺗﺒﺎﻉ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﻟﻌﻴﲏ‪» :‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﺣـﻖ‬ ‫ﻭﺃﻭﱃ ﺑﺎﻻﺗﺒﺎﻉ«)‪.(٤‬‬
‫)‪ (١‬ﺍﺠﻤﻟﻤﻮﻉ ‪ ٣٣/٤‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪.١٦٧/٢‬‬ ‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ‪ .٣١٥/١‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺃﻭﻝ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪.‬‬ ‫)‪ (٣‬ﺍﳌﻐﲏ ‪.١٦٧/٢‬‬ ‫)‪ (٤‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ‪ ١٧٨/٧‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪.١٦٧/٤‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﰒ ﺇﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺯﺍﺩﻭﺍ ﰲ ﺍﻟﻌﺪﺩ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ؛ ﺗﻌﻮﻳﻀًﺎ ﻋﻦ‬ ‫ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﱪﺭ ﺍﻷﻓﻀﻠﻴﺔ ﰲ ﺍﻟﺴﺖ ﻭﺍﻟـﺜﻼﺛﲔ ﺭﻛﻌـﺔ‪ ،‬ﻭﻻ‬ ‫ﺍﳋﺼﻮﺻﻴﺔ ﻬﺑﺎ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻭﳚﺎﺏ ﻋﻤﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻋﻤﺎ ﺍﻋﺘﺮﺽ ﺑﻪ ﻋﻠﻴﻪ‪ :‬ﺑﺄﻥ‬ ‫ﺍﻷﻓﻀﻞ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻟﻨﻔﺴﻪ ﻭﺩﻭﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ ﻋﻤـﺮ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺈﺣﺪﻯ ﻋﺸـﺮﺓ‬ ‫ﺭﻛﻌﺔ‪.‬‬ ‫ﺍﻟﺘﺮﺟﻴﺢ‪ :‬ﳜﺘﻠﻒ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﺑـﺎﺧﺘﻼﻑ‬ ‫ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﻬﺑﺎ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﻟﺘﺄﺩﻳﺘﻬﺎ ﺣﺎﻟﺘﺎﻥ‪:‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺗﺆﺩﻱ ﻛﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫـﻲ ﻛﻤـﺎ‬ ‫ﻗﺎﻟﺖ‪ :‬ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪» :‬ﻳﺼﻠﻲ ﺃﺭﺑﻌًﺎ ﻓﻼ ﺗﺴﺄﻝ ﻋﻦ ﺣﺴﻨﻬﻦ‬ ‫ﻭﻃﻮﳍﻦ‪ ،‬ﰒ ﻳﺼﻠﻲ ﺃﺭﺑﻌًﺎ ﻓﻼ ﺗﺴﺄﻝ ﻋﻦ ﺣﺴﻨﻬﻦ ﻭﻃﻮﳍﻦ‪ ،‬ﰒ ﻳﺼﻠﻲ‬ ‫ﺛﻼﺛﹰﺎ« ﻭﻗﺎﻟﺖ‪» :‬ﻭﻳﺴﺠﺪ ﺑﻘﺪﺭ ﻣﺎ ﻳﻘﺮﺃ ﺃﺣﺪﻛﻢ ﺳﺘﲔ ﺁﻳـﺔ«)‪ (١‬ﺃﻭ‬ ‫ﺗﺆﺩﻱ ﺑﺼﻔﺔ ﺻﻼﺓ ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻫـﻲ‪ :‬ﺃﻬﻧـﻢ ﻛـﺎﻧﻮﺍ‬ ‫ﻳﻘﺮﺅﻭﻥ ﺑﺎﳌﺌﲔ‪ ،‬ﻭﻻ ﻳﻨﺼﺮﻓﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﺴﺤﺮ )‪.(٢‬‬ ‫ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ :‬ﺍﻟﺮﺍﺟﺢ‪ ،‬ﺍﻟﻘﻮﻝ ﺑﺄﻓﻀـﻠﻴﺔ ﺍﻹﺣـﺪﻯ ﻋﺸـﺮﺓ‬ ‫ﺭﻛﻌﺔ‪.‬‬ ‫* ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪» :‬ﻭﻟﻮ ﺍﺳﺘﻄﺎﻉ ﺃﺣﺪ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ ﺃﻥ ﻳﺼـﻠﻲ‬
‫)‪ (١‬ﺍﳊﺪﻳﺜﺎﻥ ﺃﺧﺮﺟﻬﻤﺎ ﺍﻟﺒﺨﺎﺭﻱ‪.١١٤٧ ،١١٢٣ :‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺑﺎﳌﺌﲔ ﻟﻜﺎﻥ ﺃﻓﻀﻞ«)‪(١‬؛ ﻭﺫﻟـﻚ‬ ‫ﻟﻘﻮﺓ ﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺳﻼﻣﺘﻬﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻘﺎﺩﺣﺔ‪ ،‬ﻭﻷﻧﻪ ﺇﺫﺍ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﻓﻌﻞ ﻏﲑﻩ‪ ،‬ﻗﺪﻡ ﻓﻌـﻞ ﺍﻟـﻨﱯ ‪‬؛ ﻷﻧـﻪ‬ ‫ﺍﳌﻌﺼﻮﻡ ﻭﺍﳌﺄﻣﻮﺭ ﺑﺈﺗﺒﺎﻋﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ‬ ‫ﻓﻌﻠﻬﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ؛ ﻓﺈﻥ ﳐﺎﻟﻔﺘﻬﻢ ﻓﻴﻬﺎ ﻟﻔﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻭﺭﻭﺩ ﻋﺎﺭﺽ ﺍﺟﺘﻬﺎﺩﻱ ﳍﻢ )‪ (٢‬ﻭﺗﻘﺪﻡ ﺃﻧﻪ ﻛﺎﻥ ﻟﻌﺎﺭﺽ‬ ‫ﺍﳌﺸﻘﺔ ﰲ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻹﺣﺪﻯ ﻋﺸـﺮﺓ ﺭﻛﻌـﺔ‪ ،‬ﻓـﺎﻧﺘﻘﻠﻮﺍ ﺇﱃ‬ ‫ﺍﻟﻌﺸﺮﻳﻦ؛ ﳜﻔﻔﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻳﻜﺜﺮﻭﻥ ﺍﻟﺮﻛﻌﺎﺕ؛ ﻋﻮﺿًﺎ ﻋـﻦ ﻃـﻮﻝ‬ ‫ﺍﻟﻘﻴﺎﻡ‪ .‬ﻭﻫﺬﺍ ﻣﻨﻬﻢ ﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻮ ﻳﺪﻝ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﻻ ﺍﻷﻓﻀﻞ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﻠﻜﻨﻮﻱ )‪» :(٣‬ﻓﺈﺫﺍ ﻭﺟﺪ ﻣﻦ ﺍﻟﺼـﺤﺎﰊ ﻣـﺎ ﳜـﺎﻟﻒ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻳﺆﺧﺬ ﲞﱪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﳚﻤﻊ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﺃﺛـﺮ‬ ‫ﺍﻟﺼﺤﺎﰊ؛ ﻟﻴﺨﺮﺝ ﻣﻦ ﺣﻴﺰ ﺍﳋﻼﻑ ﺇﱃ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺍﻟﻘﺒـﻮﻝ؛ ﻭﺫﻟـﻚ‬ ‫ﳊﺴﻦ ﺍﻟﻈﻦ ﻬﺑﻢ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻣﻦ ﺍﻟﻨﱯ ‪ ‬ﺇﱃ ﺍﻻﻫﺘﺪﺍﺀ ﻬﺑﺪﻳﻬﻢ‪ .‬ﻭﻃﺮﻕ‬ ‫ﺍﳉﻤﻊ ﻛﺜﲑﺓ‪ ،‬ﺃﺩﻧﺎﻫﺎ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﻌﺰﳝﺔ ﻭﺍﻟﺮﺧﺼﺔ«)‪.(٤‬‬ ‫ﻭﻫﻨﺎ ﺃﻣﻜﻦ ﺍﳉﻤﻊ‪ :‬ﲝﻤﻞ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻟﻺﺣﺪﻯ ﻋﺸـﺮﺓ‪،‬‬
‫)‪ (١‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ ‪.٢٠٩/١‬‬ ‫ﻼ ﻣﻨﻪ ﻋﻦ ﺩﺭﺍﺳﺎﺕ‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳊﺎﻓﻠﺔ ﻋﻠﻰ ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺹ‪ ٢٢٦‬ﻫﺎﻣﺶ ‪ ٣‬ﻧﻘ ﹰ‬ ‫ﺍﻟﻠﺒﻴﺐ ﰲ ﺍﻷﺳﻮﺓ ﺍﳊﺴﻨﺔ ﺑﺎﳊﺒﻴﺐ ﶈﻤﺪ ﻣﻌﲔ ﺍﻟﺴﻨﺪﻱ ﺹ‪.٣٩٣‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻠﻜﻨﻮﻱ ﺍﳍﻨﺪﻱ‪ ،‬ﺣﻨﻔﻲ ﺍﳌﺬﻫﺐ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺍﻟﺘﻜﻤﻴﻞ ﰲ‬ ‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪١٣٠٤‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ‪.١٨٧/٦‬‬ ‫)‪ (٤‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺹ‪.٢٢٥‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻋﻠﻰ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﲪﻞ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻟﻠﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪،‬‬ ‫ﻋﻠﻰ ﺍﳉﻮﺍﺯ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﺼﻠﻲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﻐﲑ ﺻﻔﺔ ﺻﻼﺓ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫‪ ‬ﻭﺻﺤﺎﺑﺘﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﻗﺼﺮ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬ ‫ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﺻﻞ ﰲ ﻫﺬﻩ ﺍﻷﺯﻣﺎﻥ ﺇﻻ ﳑﻦ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺳﻮﺍﺀ ﻣـﻦ‬ ‫ﻳﺼﻠﻴﻬﺎ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺃﻭ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‪.‬‬ ‫ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ :‬ﺍﻟﺮﺍﺟﺢ ﰲ ﺍﻷﻓﻀﻞ‪ ،‬ﺍﻷﻃﻮﻝ ﺯﻣﻨًﺎ ﻣﻦ ﺍﻟﻌﺪﺩﻳﻦ‬ ‫ﰲ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ؛ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻧﺘﻘﻠـﻮﺍ ﺇﱃ‬ ‫ﺍﻟﻌﺸﺮﻳﻦ ﺣﲔ ﱂ ﻳﻄﻴﻘﻮﺍ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻹﺣﺪﻯ ﻋﺸـﺮﺓ‪ ،‬ﻓﺨﻔﻔـﻮﺍ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺮﻛﻌﺎﺕ؛ ﺗﻌﻮﻳﻀًﺎ ﻋﻦ ﻃﻮﻝ ﺍﻟﻘﻴـﺎﻡ‪ .‬ﻓﻬـﻢ ﱂ‬ ‫ﻳﻨﻘﺼﻮﺍ ﰲ ﺯﻣﻦ ﻓﻌﻞ ﺍﻟﻌﺸﺮﻳﻦ ﻋﻦ ﺯﻣﻦ ﻓﻌﻞ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ‪» :‬ﻭﻣﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻗﺮﺃ ﻓﻴﻬﺎ ﲟﺎ ﻳﻘﺮﺅﻩ‬ ‫ﻏﲑﻩ ﰲ ﺳﺖ ﻭﺛﻼﺛﲔ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ؛ ﻷﻥ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺃﻓﻀﻞ ﻣﻦ ﻛﺜﺮﺓ‬ ‫ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻗﺒﻠﻪ«)‪ (١‬ﻭﻛﺬﺍ ﻣﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﻗﺮﺃ‬ ‫ﻓﻴﻬﺎ ﲟﺎ ﻳﻘﺮﺃﻩ ﻏﲑﻩ ﰲ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬ ‫ﺗﻨﺒﻴﻪ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪:‬‬ ‫ﺗﻘﺪﻡ ﺃﻥ ﺍﻷﻫﻢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﺻﺤﻴﺤﺔ‬ ‫ﺑﻮﺍﺟﺒﺎﻬﺗﺎ‪ ،‬ﻛﺎﻣﻠﺔ ﺑﺴﻨﻨﻬﺎ ﻣﻦ ﺍﳋﺸﻮﻉ ﻭﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ‬ ‫ﺗﺴﺎﻭﻯ ﺯﻣﻦ ﻓﻌﻞ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻣﻊ ﺯﻣﻦ ﻓﻌﻞ ﺍﻟﻌﺸـﺮﻳﻦ ﺃﻭ‬
‫)‪ (١‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﰲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ ‪.٧١٧/٣‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻏﲑﻩ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﻓﻌﻠﻬﺎ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻭﺃﻱ ﺍﻟﻌﺪﺩﻳﻦ ﺯﺍﺩ ﺯﻣﻦ ﺇﻗﺎﻣﺘـﻪ‬ ‫ﻋﻠﻰ ﺍﻵﺧﺮ ﺩﻭﻥ ﻣﺸﻘﺔ ﻋﻠﻰ ﺍﳌﺼﻠﲔ ﻛﺎﻥ ﻫﻮ ﺍﻷﻓﻀﻞ‪.‬‬ ‫ﻟﻜﻦ ﺣﻴﺚ ﺗﻐﲑﺕ ﺃﺣﻮﺍﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻟـﺰﻣﻦ؛‬ ‫ﻓﺤﻞ ﺍﻟﻜﺴﻞ ﻟﺪﻳﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺯﺍﺩﺕ ﻋﻠﻴﻬﻢ ﺍﳌﺸـﻘﺔ ﰲ ﻛﺴـﺐ‬ ‫ﺍﻟﺮﺯﻕ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﻌﻤﺎﻝ ﻭﻣﻮﻇﻔﻮ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﻟﺸـﺮﻛﺎﺕ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻌﻤﻠﻮﻥ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ﺃﻭ ﺍﻟﺼﺒﺎﺡ ﺍﻟﺒﺎﻛﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻭ‬ ‫ﺍﺧﺘﺒﺎﺭﺍﻬﺗﺎ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﺍﻧﺸﻐﻞ ﺍﻟﻄﻼﺏ ﻭﺍﳌﺪﺭﺳﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﳑﺎ ﳚﻌـﻞ‬ ‫ﻏﺎﻟﺐ ﺍﻟﻨﺎﺱ ﻻ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻛﺼﻼﺓ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬ ‫ﻭﻻ ﺻﺤﺎﺑﺘﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺳﻮﺍﺀ ﺑﺎﻹﺣﺪﻯ ﻋﺸﺮﺓ ﺃﻡ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫ﻭﻟﺬﺍ ﻫﻞ ﺍﻷﻓﻀﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‪ ،‬ﺇﻗﺎﻣﺔ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ ﻣﻊ ﲣﻔﻴﻔﻬﺎ ﻋﻦ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺃﺻـﺤﺎﺑﻪ ﺭﺿـﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻢ ﺃﻭ ﺑﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻣﻊ ﲣﻔﻴﻔﻬﺎ ﺃﻳﻀًﺎ؟‬ ‫ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ‪ :‬ﺃﻥ ﺇﻗﺎﻣﺘﻬﺎ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺧﻔﻴﻔﺔ‪ ،‬ﻣـﻊ‬ ‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻭﻛﻤﺎﳍﺎ ﻭﺍﻟﺘﻠﺬﺫ ﻬﺑﺎ‪ ،‬ﺃﻓﻀﻞ ﻣﻦ ﻓﻌﻠﻬﺎ ﺑﻌﺸﺮﻳﻦ‬ ‫ﺭﻛﻌﺔ ﻛﺬﻟﻚ؛ ﻷﻥ ﻓﻌﻠﻬﺎ ﺑﺎﻟﻌﺸﺮﻳﻦ ﺧﻔﻴﻔﺔ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‬ ‫ﻭﻛﻤﺎﳍﺎ ﻭﺍﻟﺘﻠﺬﺫ ﻬﺑﺎ‪ ،‬ﻋﺰﻳﺰ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﻧﺎﺩﺭ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻓﻴﻪ ﻣﺸﻘﺔ ﻋﻠﻰ‬ ‫ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ؛ ﻓﻴﺠﻬﺪ ﺍﻹﻣﺎﻡ ﻧﻔﺴﻪ‪ ،‬ﻭﺗﺘﺴﺮﺏ‬ ‫ﲨﺎﻋﺘﻪ ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻬﻧﻰ ﺍﻷﺋﻤﺔ ﻋﻦ ﺗـﻨﻔﲑ ﺍﳌـﺄﻣﻮﻣﲔ ﺃﻭ‬ ‫ﻼ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻳـﺎ‬ ‫ﺑﻌﻀﻬﻢ؛ ﻓﻌﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪» :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﱐ ﻷﺗﺄﺧﺮ ﻋﻦ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻣﻦ ﺃﺟﻞ ﻓﻼﻥ ﳑﺎ ﻳﻄﻴﻞ ﺑﻨﺎ‪.‬‬ ‫ﻓﻤﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﻣﻮﻋﻈﺔ ﺃﺷﺪ ﻏﻀﺒًﺎ ﻣﻨﻪ ﻳﻮﻣﺌﺬ‪ .‬ﰒ ﻗﺎﻝ‪:‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫»ﺇﻥ ﻣﻨﻜﻢ ﻣﻨﻔﺮﻳﻦ‪ ،‬ﻓﺄﻳﻜﻢ ﻣﺎ ﺻﻠﻰ ﺑﺎﻟﻨﺎﺱ ﻓﻠﻴﺘﺠﻮﺯ؛ ﻓﺈﻥ ﻓـﻴﻬﻢ‬ ‫ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻜﺒﲑ ﻭﺫﺍ ﺍﳊﺎﺟﺔ«)‪ (١‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ ﻟﻠﻨﺎﺱ ﻓﻠﻴﺨﻔـﻒ ‪ ...‬ﻭﺇﺫﺍ‬ ‫ﺻﻠﻰ ﻟﻨﻔﺴﻪ ﻓﻠﻴﻄﻮﻝ ﻣﺎ ﺷﺎﺀ«)‪:«(٢‬‬ ‫* ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪» :‬ﺳﺌﻞ ﺃﲪﺪ‪ :‬ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻣـﺮﺗﲔ‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﻳﺆﻡ ﺍﻟﻨﺎﺱ؟ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻋﻨﺪﻱ ﻋﻠﻰ ﻗﺪﺭ ﻧﺸﺎﻁ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﻴﻬﻢ ﺍﻟﻌﻤﺎﻝ«)‪.(٣‬‬ ‫ﰒ ﺇﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﳌﻦ ﺭﺃﻳﺘﻬﻢ ﻳﺼﻠﻮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺇﻣﺎ ﺃﻥ ﳛﺎﻓﻆ‬ ‫ﻋﻠﻰ ﺳﻨﻨﻬﺎ – ﻭﻛﻨﺖ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﻢ – ﻓﺘﺤﺼﻞ ﻟﻪ ﺃﻭ ﻷﻛﺜﺮ‬ ‫ﲨﺎﻋﺘﻪ ﺍﳌﺸﻘﺔ ﺑﻌﺪ ﻣﻀﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻓﺘﺘﺴﺮﺏ ﲨﺎﻋﺘﻪ ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪،‬‬ ‫ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻨﻘﺺ ﻣـﻦ ﺳـﻨﻨﻬﺎ‪ ،‬ﺃﻭ ﺃﺭﻛﺎﻬﻧـﺎ‬ ‫ﻛﺎﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻔﻘﺪ ﻓﻴﻬﺎ ﺍﳋﺸﻮﻉ؛ ﻟﻠﻤﻠﻞ ﺑﻜﺜـﺮﺓ ﺭﻛﻌﺎﻬﺗـﺎ‪،‬‬ ‫ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻓﻌﻠﺖ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ‪.‬‬ ‫ﺖ ﺍﻟﻌﺸﺮﻭﻥ ﺧﻔﻴﻔﺔ ﺻﺤﻴﺤﺔ ﻛﺎﻣﻠﺔ ﻭﺑﺮﺿﺎ ﺍﳉﻤﻴﻊ‪،‬‬ ‫ﹸﻌﻠ ْ‬ ‫ﻟﻜﻦ ﺇﻥ ﻓ‬ ‫ﻭﺯﺍﺩ ﺯﻣﻦ ﺇﻗﺎﻣﺘﻬﺎ ﻋﻠﻰ ﺯﻣﻦ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ .‬ﻓﺘﻜﻮﻥ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﺃﻓﻀﻞ؛ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺇﳕﺎ ﺃﻗﺎﻣﻮﻫﺎ ﺑﻌﺸﺮﻳﻦ‬ ‫ﺭﻛﻌﺔ؛ ﻟﻌﺠﺰﻫﻢ ﻋﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ‪:‬‬ ‫* ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺿﻴﻖ‪ ،‬ﻭﻻ ﺣﺪ ﻳﻨﺘﻬﻲ‬
‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪.٧٠٢ :‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪.٧٠٣ :‬‬ ‫)‪ (٣‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪.٩٧‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

‫‪٥٠‬‬

‫ﺇﻟﻴﻪ؛ ﻷﻧﻪ ﻧﺎﻓﻠﺔ‪ ،‬ﻓﺈﻥ ﺃﻃﺎﻟﻮﺍ ﺍﻟﻘﻴﺎﻡ ﻭﺃﻗﻠﻮﺍ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﺤﺴـﻦ ﻭﻫـﻮ‬ ‫ﺃﺣﺐ ﺇﱄ‪ ،‬ﻭﺇﻥ ﺃﻛﺜﺮﻭﺍ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻓﺤﺴﻦ«)‪.(١‬‬ ‫ﻓﻌﻠﻰ ﺍﻷﺋﻤﺔ ﻭﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﺃﻥ ﻳﺘﻌﺎﻭﻧﻮﺍ ﻭﻳﺘﻘﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻﻼﻬﺗﻢ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻓﻴﺤﺮﺻﻮﺍ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﺻﺤﻴﺤﺔ ﺑﻮﺍﺟﺒﺎﻬﺗﺎ‪ ،‬ﻛﺎﻣﻠﺔ ﺑﺴـﻨﻨﻬﺎ‪،‬‬ ‫ﻳﺘﻠﺬﺫ ﻬﺑﺎ ﻣﺼﻠﻴﻬﺎ ﺩﻭﻥ ﻣﻠﻞ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﺄﻗﻞ ﻣﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ؛ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﺃﺣﻴﺎﻧًﺎ ﻳﺼﻠﻲ ﺍﻟﻠﻴﻞ ﺑﺄﻗﻞ ﻣﻨﻬﺎ )‪ (٢‬ﺃﻭ‬ ‫ﺻﻠﻴﺖ ﺑﺴﻮﺭ ﻣﻌﻴﻨﺔ ﻣﻜﺮﺭﺓ ﻭﻟﻮ ﻣﻦ ﻗﺼـﺎﺭﻫﺎ‪ ،‬ﺃﻭ ﱂ ﻳﻘـﺮﺃ ﻓﻴﻬـﺎ‬ ‫ﺑﺎﳋﺘﻤﺔ‪:‬‬ ‫* ﻗﺎﻝ ﻣﺎﻟﻚ‪» :‬ﻟﻴﺲ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺍﻟﻘﻴﺎﻡ«)‪.(٣‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺑﻌﺪ ﺫﻛﺮﻩ ﻗﻮﻝ ﻣﻦ ﺍﺳﺘﺤﺐ ﻗﺮﺍﺀﺓ ﺍﳋﺘﻤﺔ ﰲ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪» :‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﲝﺎﻝ ﺍﻟﻨﺎﺱ ﺃﻭﱃ«)‪.(٤‬‬ ‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺯ‪» :‬ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺮﺍﻋﻲ ﻣـﺎ ﻳﺸـﺠﻌﻬﻢ ﻋﻠـﻰ‬ ‫ﺍﳊﻀﻮﺭ‪ ،‬ﻭﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻮ ﺑﺎﻻﺧﺘﺼﺎﺭ ﻭﻋـﺪﻡ ﺍﻟﺘﻄﻮﻳـﻞ؛‬ ‫ﻓﺼﻼﺓ ﳜﺸﻊ ﺍﻟﻨﺎﺱ ﻭﻳﻄﻤﺌﻨﻮﻥ ﻓﻴﻬﺎ ﻭﻟﻮ ﻗﻠﻴﻼﹰ‪ ،‬ﺧﲑ ﻣﻦ ﺻﻼﺓ ﳛﺼﻞ‬ ‫ﻓﻴﻬﺎ ﻋﺪﻡ ﺍﳋﺸﻮﻉ‪ ،‬ﻭﳛﺼﻞ ﻓﻴﻬﺎ ﺍﳌﻠﻞ ﻭﺍﻟﻜﺴﻞ«)‪.(٥‬‬ ‫ﰒ ﻻ ﻳﻜﻦ ﺍﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻬﺎ ﻣﺒﻜﺮًﺍ ﻭﺗﻜـﺜﲑ ﲨﺎﻋﺘـﻬﺎ‬
‫)‪ (١‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺹ‪ ٩٦‬ﻭﻳﻨﻈﺮ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪٣٣٧ ،٣٣٦/١١‬‬ ‫ﻭﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٧٢/٤‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ ﻟﻠﻘﻮﻝ ﺍﻟﺜﺎﱐ‪.‬‬ ‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ‪ ٢٢٣/١‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٣٤/١١‬‬ ‫)‪ (٤‬ﺍﳌﻐﲏ ‪.١٦٩/٢‬‬ ‫)‪ (٥‬ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٣٧/١١‬‬

‫‪٥١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺑﺎﻟﺘﻔﺮﻳﻂ ﰲ ﺳﻨﻨﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻟﻴﻜﻦ ﺍﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﲢﺼﻴﻞ ﻗﺮﺓ ﺍﻟﻌﻴﻮﻥ ﻬﺑـﺎ‪،‬‬ ‫ﻭﺇﻧﺰﺍﻝ ﺍﳊﺎﺟﺎﺕ ﺇﱃ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﻮﺍﺕ ﰲ ﻣـﻮﺍﻃﻦ ﺍﻟـﺪﻋﺎﺀ‬ ‫ﻣﻨﻬﺎ؛ ﻓﺈﻥ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ﻣﻌﺪﻭﺩﺓ‪ ،‬ﻭﺍﳉﻮﺍﺋﺰ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻣﻮﻋﻮﺩﺓ؛ ﺳﺌﻞ ﺍﳍﻴﺘﻤﻲ )‪ :(١‬ﻋﻦ ﺍﻷﻓﻀﻞ‪ ،‬ﻓﻌﻞ ﺍﻟﺘـﺮﺍﻭﻳﺢ ﻣـﻊ‬ ‫ﺍﳉﻤﺎﻋﺔ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻡ ﺑﻼ ﲨﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻨﻮﻡ؟ ﻓﻘﺎﻝ‪» :‬ﻓﺎﻷﻓﻀﻞ ﺭﻋﺎﻳﺔ‬ ‫ﺍﳉﻤﺎﻋﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﺸﺮﻭﻋﺔ ﻋﻠﻰ ﺁﺩﺍﻬﺑﺎ ﻭﻣﻌﺘﱪﺍﻬﺗﺎ‪ ،‬ﻻ ﻛﻤﺎ ﺍﻋﺘﻴﺪ ﻣﻦ‬ ‫ﺗﻌﺪﺩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﻘﺘﺮﻧﺔ ﺑﻘﺒﺎﺋﺢ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ‪ ،‬ﺑﻞ ﻭﺍﳌﻔﺴﺪﺍﺕ‪ ،‬ﻓﻬﺬﻩ‬ ‫ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻣﻌﻬﺎ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﻤﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻴﻨﺒﻐـﻲ‬ ‫ﻟﻠﻤﻮﻓﻖ ﺃﻥ ﻳﺘﻨﺒﻪ ﻟﺬﻟﻚ؛ ﻟﺌﻼ ﻳﻀﻴﻊ ﻋﻤﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﳛﺴـﺐ ﺃﻧـﻪ‬ ‫ﳛﺴﻦ ﺻﻨﻌًﺎ«)‪.(٢‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‬

‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻋﺪﻡ ﺯﻳﺎﺩﺓ ﺭﺳـﻮﻝ ﺍﷲ ‪،‬‬ ‫ﻭﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ ﺻـﺮﻳﺢ ﰲ ﺃﻥ‬ ‫ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻫﻮ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻻ ﳜﺘﻠﻒ ﰲ ﺃﻭﻝ ﺍﻟﺸـﻬﺮ‬ ‫ﻋﻦ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﺻﻠﻴﺖ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﺃﻡ ﺁﺧﺮﻩ ﺃﻡ ﻗﺴﻤﺖ‬

‫)‪ (١‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻦ ﳏﻠﺔ ﺍﳍﻴﺘﻢ‬ ‫ﻣﻦ ﺍﻟﻐﺮﺑﻴﺔ ﲟﺼﺮ‪ ،‬ﻭﻟﺪ ﻬﺑﺎ ﺳﻨﺔ ‪٩٠٩‬ﻫـ ﻭﻣﺎﺕ ﲟﻜﺔ ﺳﻨﺔ ‪٩٧٤‬ﻫـ ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ‬ ‫ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺩﺏ ﻭﻏﲑﻫﺎ‪ .‬ﺍﻷﻋﻼﻡ ‪.٢٣٤/١‬‬ ‫)‪ (٢‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺍﻟﻔﻘﻬﻴﺔ ‪.١٨٨/١‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺑﻴﻨﻬﻤﺎ )‪:(١‬‬ ‫* ﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪» :‬ﻭﻻ ﻓﺮﻕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‪ ،‬ﺣﱴ ﻋﻠﻰ ﺍﳌﺬﻫﺐ‬ ‫ﺑﲔ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﺁﺧﺮﻩ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻗﻴﺎﻡ ﺍﻟﻌﺸﺮ ﻛﺎﻟﻘﻴـﺎﻡ ﰲ‬ ‫ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﻷﻓﻀﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﰲ ﺍﻟﻌﺸﺮﻳﻦ ﺍﻷﻭﱃ‪،‬‬ ‫ﻗﻠﻨﺎ ﺇﻥ ﺍﻷﻓﻀﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻻ ﻓـﺮﻕ؛‬ ‫ﻷﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺗﻘﻮﻝ‪» :‬ﻣﺎ ﻛﺎﻥ ﻳﺰﻳﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ‬ ‫ﺭﻣﻀﺎﻥ ﻭﻏﲑﻩ«)‪ (٢‬ﻭﱂ ﺗﺴﺘﺜﻦ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ‪ ،‬ﻟﻜﻦ ﲣﺘﺺ ﺍﻟﻌﺸـﺮ‬ ‫ﺍﻷﻭﺍﺧﺮ ﺑﺎﻹﻃﺎﻟﺔ«)‪.(٣‬‬ ‫ﻭﺃﻭﻣﺄ ﺇﱃ ﻫﺬﺍ ﺍﺑﻦ ﺑﺎﺯ؛ ﺣﲔ ﺳﺌﻞ‪ :‬ﻫﻞ ﺑﲔ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﻘﻴـﺎﻡ‬ ‫ﻓﺮﻕ؟ ﻓﻘﺎﻝ‪» :‬ﺍﻟﺼﻼﺓ ﰲ ﺭﻣﻀﺎﻥ ﻛﻠﻬﺎ ﺗﺴﻤﻰ ﻗﻴﺎﻣًﺎ ‪ ...‬ﻭﻟﻜـﻦ ﰲ‬ ‫ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑﺓ ﻳﺴﺘﺤﺐ ﺍﻹﻃﺎﻟﺔ«)‪.(٤‬‬ ‫ﻭﻣﺎ ﻋﻠﻴﻪ ﻋﻤﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‬ ‫ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ؛ ﻓﻴﺼﻠﻮﻥ ﰲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﺑﻌـﺪﺩ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺩﺧﻞ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ﺯﺍﺩﻭﺍ ﻋﻠﻴﻪ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺎﻟﻮﻫﺎ‪ .‬ﻓﻬﻮ ﻋﻤـﻞ‬ ‫ﺟﺎﺋﺰ؛ ﻷﻧﻪ ﱂ ﻳﺮﺩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻓﻴﻬﺎ ﺃﻣﺮ ﺑﻌﺪﺩ ﻣﻌﲔ‪ ،‬ﻭﻻ ﻬﻧﻲ ﻋﻦ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻓﻌﻠﻪ ‪‬؛ ﻭﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺯﺍﺩﻭﺍ ﻋﻠﻰ‬ ‫ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ‪ ،‬ﻣﻌﺮﻭﻑ ﻣـﻦ‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺗﻘﺴﻴﻢ ﻗﻴﺎﻣﻬﺎ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻌﻞ ﺑﻌﺾ‬ ‫ﺍﻟﺴﻠﻒ‪ .‬ﻳﻨﻈﺮ‪ :‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ‪...‬ﺹ‪ ٧‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.٣٩٩ ،٣٩٦/٣‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٧٢-٧١/٤‬‬ ‫)‪ (٤‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٣٩ ،٣٣٨/١١‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻋﺼﻮﺭ ﻣﺘﻘﺪﻣﺔ ﺩﻭﻥ ﺇﻧﻜﺎﺭ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻓﻌﻦ ﻭﹺﻗﺎﺀ ﺑﻦ ﺇﻳﺎﺱ )‪ (١‬ﻗﺎﻝ‪:‬‬ ‫ﻛﺎﻥ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻳﺼﻠﻲ ﺑﻨﺎ ﰲ ﺭﻣﻀﺎﻥ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸـﻬﺮ ﻋﻠـﻰ‬ ‫ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﺳﺖ ﺗﺮﻭﳛﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻌﺸﺮ ﺯﺍﺩ ﺗﺮﻭﳛﺔ )‪.(٢‬‬ ‫ﻭﺍﺳﺘﻤﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻌﺸـﺮ ﺍﻷﺧـﲑﺓ ﺇﱃ ﺍﻵﻥ ﰲ‬ ‫ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻭﻛﺜﲑ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ )‪ (٣‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻌﻠﻬﻢ‬ ‫ﻫﺬﺍ ﻓﺎﺿﻼﹰ؛ ﻷﻬﻧﻢ ﻳﻨﺸﻄﻮﻥ ﻭﻳﻔﺮﻏﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﳌﺸﺎﻏﻞ ﰲ ﺍﻟﻌﺸﺮ‬ ‫ﺍﻷﻭﺍﺧﺮ ﺃﻛﺜﺮ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻷﻓﻀﻞ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻌﺪﺩ‪ ،‬ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻋﺪﺩ ﻭﺍﺣﺪ‬ ‫ﻃﻮﺍﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺗﻄﻮﻳﻞ ﻗﻴﺎﻣﻪ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ )‪ (٤‬ﺇﻻ ﺃﻥ ﻳﻌﺠـﺰﻭﺍ‬ ‫ﻋﻦ ﺍﻟﺘﻄﻮﻳﻞ‪ ،‬ﻓﻴﻜﺜﺮﻭﺍ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻌﻠﻬﻢ ﻓﺎﺿ ﹰ‬ ‫ﻼ )‪ (٥‬ﻛﻤﺎ‬ ‫ﺗﻘﺪﻡ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ‪ .‬ﻭﺍﷲ‬ ‫ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‬

‫)‪ (١‬ﺑﻜﺴﺮ ﺍﻟﻮﺍﻭ‪ ،‬ﺍﺑﻦ ﺇﻳﺎﺱ ﺍﻷﺳﺪﻱ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﻜﻮﰲ‪ ،‬ﺗﺎﺑﻌﻲ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪،٣٣٠/٢‬‬ ‫‪ ٣٣١‬ﻭﻋﻨﺪ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ‪ ،‬ﻭﺭﻗﺎﺀ ﺑﺎﻟﺮﺍﺀ‪ .‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺹ‪ ٩٦‬ﻭﱂ ﺃﺟﺪ ﻭﺭﻗﺎﺀ ﺑﻦ‬ ‫ﺇﻳﺎﺱ ﻭﺇﳕﺎ ﻭﺭﻗﺎﺀ ﺑﻦ ﻋﻤﺮ‪ .‬ﻓﺼﻮﺍﺑﻪ‪ :‬ﻭﻗﺎﺀ ﺑﺪﻭﻥ ﺭﺍﺀ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻳﻨﻈﺮ‪ :‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ٣٩٣/٢‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.٣٣١ ،٣٣٠/٢‬‬ ‫)‪ (٢‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ٣٩٣/٢‬ﻭﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺹ‪ ٩٦‬ﻭﻓﻴﻪ ﻋﻦ ﻏﲑ ﺳﻌﻴﺪ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺘﺮﻭﳛﺔ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪.‬‬ ‫)‪ (٣‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺹ‪،٩١ ،٨٣‬‬ ‫‪.٩٢‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ ﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺭﺿﺎ ﻋﻠﻰ ﺍﳌﻐﲏ ‪ ١٦٨/٢‬ﻭﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪ ٣٣٨/١١‬ﻭﺍﻟﺸﺮﺡ‬ ‫ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٧٢/٤‬‬ ‫)‪ (٥‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٧٢/٤‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺍﺧﺘﻼﻑ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ‬

‫ﺗﻘﺪﻡ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺄﻱ ﻋـﺪﺩ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﻓﻴﻬﺎ‪ .‬ﻭﻣﺸﻬﻮﺭ ﺍﻟﻌﻤـﻞ‬ ‫ﻣﻨﻬﺎ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﻮﻻﻥ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺎﻹﺣﺪﻯ ﻋﺸﺮﺓ‪.‬‬ ‫ﻭﻻ ﻳﺰﺍﻝ ﻳﻜﺜﺮ ﻣﻦ ﻳﻌﻤﻞ ﺑﻜﻞ ﻣﻨﻬﻤﺎ؛ ﺗﺮﺟﻴﺤًﺎ ﺃﻭ ﺗﻘﻠﻴﺪًﺍ‪ .‬ﻟﻜـﻦ ﺇﺫﺍ‬ ‫ﺍﺟﺘﻤﻊ ﺇﻣﺎﻡ ﻭﻣﺄﻣﻮﻡ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻳﺮﻯ ﻓﻀﻞ ﻋﺪﺩ ﻻ ﻳﺮﺍﻩ ﺍﻵﺧـﺮ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻌﱪﺓ ﺑﺮﺃﻱ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻠﻤﺄﻣﻮﻡ ﻣﺘﺎﺑﻌﺔ ﺇﻣﺎﻣﻪ؛ ﻻﻋﺘﺒﺎﺭﺍﺕ‬ ‫ﺛﻼﺛﺔ‪:‬‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ‪ :‬ﻋﻤﻮﻡ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟـﺖ‪:‬‬ ‫»ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺑﻴﺘﻪ ﻭﻫﻮ ﺷﺎﻙ‪ ،‬ﻓﺼﻠﻰ ﺟﺎﻟﺴًـﺎ‪ ،‬ﻭﺻـﻠﻰ‬ ‫ﻭﺭﺍﺀﻩ ﻗﻮﻡ ﻗﻴﺎﻣًﺎ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻬﻢ ﺃﻥ ﺍﺟﻠﺴﻮﺍ‪ .‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‪ ،‬ﻗﺎﻝ‪» :‬ﺇﳕﺎ‬ ‫ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ«)‪ (١‬ﻓﺄﻣﺮﻫﻢ ﲟﻮﺍﻓﻘﺔ ﺍﻹﻣـﺎﻡ ﰲ ﺗـﺮﻙ ﺭﻛـﻦ‬ ‫ﺍﻟﻘﻴﺎﻡ)‪ (٢‬ﻓﻜﻴﻒ ﳜﺎﻟﻒ ﺍﳌﺄﻣﻮﻡ ﺇﻣﺎﻣﻪ ﰲ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ!!«‪.‬‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﱐ‪ :‬ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗﺎﻡ ﻣـﻊ‬ ‫ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ‪ ،‬ﺣﺴﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ«)‪ (٣‬ﻭﺍﳋﺎﺭﺝ ﻋﻦ ﺇﻣﺎﻣـﻪ‬
‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪.٦٨٨ :‬‬ ‫)‪ (٢‬ﻭﻷﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺻﻼﺓ ﺍﳌﺄﻣﻮﻡ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﻋﺪ‪ ،‬ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﺑﺪﺃ ﺍﻹﻣﺎﻡ ﺻﻼﺗﻪ ﻗﺎﻋﺪًﺍ‪ ،‬ﺻﻠﻰ ﺍﳌﺄﻣﻮﻡ ﻗﺎﻋﺪًﺍ‪ ،‬ﻭﺇﻻ ﻓﻘﺎﺋﻤًﺎ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺍﳌﺄﻣﻮﻡ ﻗﺎﺋﻤًﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﺗﺼﺢ ﺻﻼﺓ ﺍﳌﺄﻣﻮﻡ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﻋﺪ‪.‬‬ ‫ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻻﺋﺘﻤﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺩ‪ .‬ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﳌﻨﻴﻒ ﺹ‪.١١٦-١١٢‬‬ ‫)‪ (٣‬ﺣﺴﻦ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬

‫‪٥٥‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ ،‬ﻳﻔﻮﺕ ﻋﻠﻰ ﻧﻔﺴﻪ ﻫﺬﺍ ﺍﻟﻔﻀﻞ‪.‬‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﻫﺬﻩ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﰲ ﺍﻷﻓﻀﻠﻴﺔ ﻻ‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﺎﻧﻮﺍ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻤﺎ ﳚﺐ ﺃﻭ ﻳﺒﻄﻞ‪ ،‬ﻭﱂ‬ ‫ﻳﻜﻦ ﺍﺧﺘﻼﻓﻬﻢ ﳝﻨﻌﻬﻢ ﻣﻦ ﺻﻼﺓ ﺑﻌﻀﻬﻢ ﺧﻠﻒ ﺑﻌﺾ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪» :‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺗﺮ ﻭﻏﲑﻩ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ ﻳﺘﺒﻊ‬ ‫ﻓﻴﻪ ﺇﻣﺎﻣﻪ ﻓﺈﻥ ﻗﻨﺖ‪ ،‬ﻗﻨﺖ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﻨﺖ‪ ،‬ﱂ ﻳﻘﻨﺖ‪ ،‬ﻭﺇﻥ ﺻـﻠﻰ‬ ‫ﺑﺜﻼﺙ ﺭﻛﻌﺎﺕ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻓﺼﻞ‪ ،‬ﻓﺼﻞ ﺃﻳﻀًﺎ«)‪.(١‬‬ ‫* ﻭﳌﺎ ﺳﺌﻞ‪ :‬ﻋﻦ ﺻﻼﺓ ﺃﺻﺤﺎﺏ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻫﻞ ﺗﺼـﺢ‬ ‫ﺑﻌﻀﻬﻢ ﺧﻠﻒ ﺑﻌﺾ؟ ﻗﺎﻝ‪» :‬ﻧﻌﻢ ﲡﻮﺯ ﺻﻼﺓ ﺑﻌﻀﻬﻢ ﺧﻠﻒ ﺑﻌﺾ؛‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻷﺋﻤـﺔ‬ ‫ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻳﺼﻠﻲ ﺑﻌﻀﻬﻢ ﺧﻠﻒ ﺑﻌﺾ‪ ،‬ﻣﻊ ﺗﻨﺎﺯﻋﻬﻢ ‪ ...‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ‬ ‫ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﺇﻧﻪ ﻻ ﻳﺼﻠﻲ ﺑﻌﻀﻬﻢ ﺧﻠﻒ ﺑﻌﺾ‪ .‬ﻭﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﻓﻬﻮ‬ ‫ﻣﺒﺘﺪﻉ ﺿﺎﻝ ﳐﺎﻟﻒ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘـﻬﺎ‪،‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﺒﺴﻤﻠﺔ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻘﺮﺅﻫﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻬﺮ ﻬﺑﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﳚﻬﺮ ﻬﺑـﺎ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻘﻨﺖ ‪ ...‬ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ‬ ‫ﺣﻨﺒﻞ ﻳﺮﻯ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﳊﺠﺎﻣﺔ ﻭﺍﻟﺮﻋﺎﻑ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ‬ ‫ﻗﺪ ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﱂ ﻳﺘﻮﺿﺄ‪ ،‬ﺗﺼﻠﻲ ﺧﻠﻔﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻻ ﺃﺻﻠﻲ‬ ‫ﺧﻠﻒ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﻣﺎﻟﻚ«)‪.(٢‬‬
‫)‪ (١‬ﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ( ‪.٣٨٧/٢‬‬ ‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪ ٣٨٠‬ﻭﻳﻨﻈﺮ ﻟﻠﺼﻼﺓ ﺧﻠﻒ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﳌﺨﺘﻠﻒ ﰲ ﻭﺟﻮﻬﺑﺎ‪:‬‬

‫=‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

‫‪٥٦‬‬

‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺯ‪» :‬ﺍﻟﺴﻨﺔ ﺍﻹﲤﺎﻡ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻟﻮ ﺻـﻠﻰ ﺛﻼﺛﹰـﺎ‬ ‫ﻭﻋﺸﺮﻳﻦ ‪ ...‬ﻓﺎﻷﻓﻀﻞ ﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ ﻳﻘﻮﻡ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼـﺮﻑ‬ ‫ﺳﻮﺍﺀ ﺻﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺃﻭ ﺛﻼﺙ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺛﻼﺛﹰﺎ ﻭﻋﺸﺮﻳﻦ‪،‬‬ ‫ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺜﻼﺙ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻓﻌﻠﻬﺎ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬ ‫ﻭﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻧﻘﺺ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺧﻼﻝ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻦ ﺍﻟﺴﻨﻦ‬ ‫)‪(٢‬‬ ‫– ﺳﻨﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ (١)«-‬ﻭﻗﺮﻳﺒًﺎ ﻣﻦ ﻫﺬﺍ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‬ ‫ﻭﺃﻛﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪» :‬ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﻠﻢ‪ :‬ﺃﻥ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻣﻘﺼﻮﺩ ﻗﺼﺪًﺍ‬ ‫ﺃﻭﻟﻴًﺎ ‪ ...‬ﻓﻜﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻳﻨﻜﺮﻭﻥ ﻋﻠﻴﻪ ‪ -‬ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺭﺿـﻲ‬ ‫ﺍﷲ ﻋﻨﻪ ﻋﺪﻡ ﺍﻟﻘﺼﺮ ﰲ ﻣﲎ ‪ -‬ﻳﺼـﻠﻮﻥ ﺧﻠﻔـﻪ ﺃﺭﺑﻌًـﺎ ‪ ...‬ﻓﻬـﺬﺍ‬ ‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﳒﺪﻩ ﻣﻦ ﺑﻌﺾ ﺍﻷﺧﻮﺓ ﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ‬ ‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ -‬ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪ -‬ﻭﰲ ﻏﲑﻫـﺎ‪ ،‬ﺃﺭﻯ ﺃﻧـﻪ‬ ‫ﺧﻼﻑ ﺍﻟﺴﻨﺔ ‪ ...‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺍﺟﺘﻤـﺎﻉ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻣﺎ ﺃﻣﻜﻦ«)‪.(٣‬‬

‫***‬
‫ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻻﺋﺘﻤﺎﻡ ﺹ‪.١٠٢ – ٩٥‬‬ ‫)‪ (١‬ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ‪.٣٢٥/١١‬‬ ‫)‪ (٢‬ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ‪.٨٥ ،٨٤/٤‬‬ ‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ‪.٨٧ – ٨٤‬‬

‫=‬

‫‪٥٧‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﳋﺎﲤﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻳﺴﺮ ﳍﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ‬ ‫ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺄﺧﺘﻢ ﻫﺬﺍ ﺍﻟﺒﺤـﺚ ﺑـﺄﻫﻢ‬ ‫ﻧﺘﺎﺋﺠﻪ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ‪ .‬ﻓﺄﻣﺎ ﻧﺘﺎﺋﺠﻪ‪ ،‬ﻓﺴﺖ ﻫﻲ‪:‬‬ ‫ﺍﻷﻭﱃ‪ :‬ﺗﺴﻤﻴﺔ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻬﺑﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻟـﻴﺲ ﻣـﻦ ﺍﻟﺸـﺎﺭﻉ‬ ‫ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺇﳕﺎ ﲰﻴﺖ ﻟﻠﺮﺍﺣﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ‬ ‫ﳚﻌﻠﻮﻬﻧﺎ ﺑﻌﺪ ﻛﻞ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻓﻴﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺸﺮﻭﻋﻴﺔ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺛﺎﺑﺘﺔ ﺑﻔﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﳍﺎ‪،‬‬ ‫ﻭﺗﺮﻏﻴﺒﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻘﺮﻳﺮﻩ ﻷﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻫﻢ‬ ‫ﺑﻌﺪﻩ ﻋﻠﻰ ﺻﻼﻬﺗﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻣﻦ ﺑﻌـﺪﻫﻢ ﻣـﻦ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﺻـﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺄﻱ ﻋﺪﺩ‪ .‬ﻭﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﱘ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠـﻰ ﺇﺣـﺪﻯ‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻗﻮﻝ ﺟﺪﻳﺪ ﰲ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪ ،‬ﳐﺎﻟﻒ‬ ‫ﻟﺬﻟﻚ ﻭﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺮﻋﻴﺔ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻷﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﰲ ﲨﻴﻊ‬ ‫ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ﺣﱴ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ‪ ،‬ﻫﺬﺍ ﺇﻥ ﺻﻠﻴﺖ ﻛﺼﻼﺓ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ ﺗﺴﺎﻭﺕ ﰲ ﻗﺪﺭ ﺯﻣﻦ ﻓﻌﻠﻬﺎ ﻣﻊ‬ ‫ﺯﻣﻦ ﺍﻟﻌﺸﺮﻳﻦ ﺭﻛﻌﺔ‪ .‬ﻭﺇﻻ ﻓﺎﻷﻓﻀﻞ ﺃﻃﻮﳍﻤﺎ ﺯﻣﻨًﺎ ﺩﻭﻥ ﻣﺸﻘﺔ ﻇﺎﻫﺮﺓ‬ ‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﳌﺄﻣﻮﻣﲔ ﺃﻭ ﺑﻌﻀﻬﻢ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﻟـﺬﻱ‬ ‫ﺗﻐﲑﺕ ﺍﻷﺣﻮﺍﻝ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﺩﺍﺀ ﺻـﻼﺓ ﺍﻟﺘـﺮﺍﻭﻳﺢ ﺻـﺤﻴﺤﺔ‬ ‫ﺑﻮﺍﺟﺒﺎﻬﺗﺎ ﻛﺎﻣﻠﺔ ﺑﺴﻨﻨﻬﺎ؛ ﻓﺈﻥ ﻫﺬﺍ ﺃﻫﻢ ﻣﻦ ﻋﺪﺩﻫﺎ ﻗﻞ ﺃﻭ ﻛﺜﺮ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺍﻓﻘﺔ ﺍﳌﺄﻣﻮﻡ ﻹﻣﺎﻣﻪ ﻋﻨﺪ ﺍﺧﺘﻼﻓﻬﻤـﺎ ﰲ ﻋـﺪﺩ‬ ‫ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻣﻘﺼﺪ ﺳﺎﻡ ﺷﺮﻋًﺎ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﳌﺄﻣﻮﻡ‬ ‫ﻹﻣﺎﻣﻪ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻋﻨﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﻮﺻﻴﺎﺕ‪ ،‬ﻓﺜﻼﺙ ﻫﻲ‪:‬‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺎ ﻳﺮﻏﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺘـﺮﺍﻭﻳﺢ ﺑﺘﻬﻴﺌـﺔ‬ ‫ﻣﻜﺎﻬﻧﺎ‪ ،‬ﻭﲣﻔﻴﻔﻬﺎ ﺩﻭﻥ ﺇﺧﻼﻝ ﺑﻮﺍﺟﺒﺎﻬﺗﺎ ﻭﺳﻨﻨﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺮﻭﳛﺔ ﻓﻴﻬﺎ ﺑﻌﺪ‬ ‫ﻛﻞ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ؛ ﺩﻓﻌًﺎ ﻟﻠﻤﺸﻘﺔ ﻭﺍﳌﻠﻞ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺒﺤﺚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ؛ ﻓﺈﻥ ﻋﻨﺎﻳﺔ ﺍﻟﺸﺮﻉ ﻬﺑـﺎ‬ ‫ﺃﻋﻈﻢ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﺷﻬﺎﺭ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‪ ،‬ﻭﺍﻟﺘﺄﺩﺏ ﺑﺂﺩﺍﺑﻪ ﰲ ﺍﻟﺘﻌﺎﻣـﻞ‬ ‫ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﺮﺩ؛ ﻟﻜﻲ ﻳﻈﻬﺮ ﺍﳊﻖ‪ ،‬ﻭﺗﺜﺮﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺗﻨﻀﺞ ﺑـﺎﻟﻌﻠﻢ‪،‬‬ ‫ﻭﻳﺘﺂﻟﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻳﻌﺬﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀًﺎ‪.‬‬ ‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺭﺳﻮﻟﻨﺎ ﳏﻤـﺪ‬ ‫ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﻻ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﺃﻭ ﹰ‬ ‫ﺛﺎﻧﻴًﺎ‪ :‬ﺍﳊﺪﻳﺚ ﻭﻣﺼﻄﻠﺤﻪ‪.‬‬ ‫‪ -١‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ‬ ‫ﺍﻟﻠﻜﻨﻮﻱ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﻁ‪١٤٠٤ ٢‬ﻫــ ﻣﻜﺘﺒـﺔ‬ ‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‪ -٢‬ﺍﻻﺳﺘﺬﻛﺎﺭ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﻁ‪١٤١٣ ١‬ﻫـ‪ ،‬ﺩﺍﺭ‬ ‫ﻗﺘﻴﺒﺔ‪.‬‬ ‫‪ -٣‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﻠـﻰ ﳏﻤـﺪ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﻁ ‪١٣٨٤‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ‪.‬‬ ‫‪ -٤‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺴـﻨﺔ‬ ‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻁ‪١٣٩٩ ٢‬ﻫـ‪.‬‬ ‫‪ -٥‬ﺗﺼﺤﻴﺢ ﺣﺪﻳﺚ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ‬ ‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻀﻌﻴﻔﻪ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻁ‪ ،١‬ﺇﻣﺎﻡ ﺟﺎﻣﻊ ﺍﻟﺮﻭﺿـﺔ‬ ‫ﺑﺪﻣﺸﻖ‪.‬‬ ‫‪ -٦‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ ﳏﺐ‬ ‫ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻁ‪١٤٠٠ ١‬ﻫـ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻭﻣﻜﺘﺒﺘﻬﺎ‪.‬‬ ‫‪ -٧‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ‪ ،‬ﺟـﻼﻝ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻁ‪١٤٠١ ١‬ﻫـ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫‪ -٨‬ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ‪ ،‬ﺍﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺎﺭﺩﻳﲏ‪ ،‬ﺑـﺬﻳﻞ‬ ‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٩‬ﺩﺭﺍﺳﺎﺕ ﺍﻟﻠﺒﻴﺐ ﰲ ﺍﻷﺳﻮﺓ ﺍﳊﺴﻨﺔ ﺑﺎﳊﺒﻴﺐ‪ ،‬ﳏﻤﺪ ﻣﻌـﲔ‬ ‫ﺍﻟﺴﻨﺪﻱ‪ .‬ﻣﻦ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳊﺎﻓﻠﺔ ﻷﰊ ﻏﺪﺓ ﻋﻠﻰ ﺍﻷﺟﻮﺑـﺔ ﺍﻟﻜﺎﻣﻠـﺔ‬ ‫ﻟﻠﻜﻨﻮﻱ‪ ،‬ﺗﻘﺪﻡ‪.‬‬ ‫‪ -١٠‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﲢﻘﻴـﻖ‬ ‫ﺷﻌﻴﺐ ﻭﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻁ‪ ،٢‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬ ‫‪ -١١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﲢﻘﻴـﻖ ﺍﻟـﺪﻋﺎﺱ‬ ‫ﻭﺍﻟﺴﻴﺪ‪ ،‬ﻁ‪١٣٨٩ ١‬ﻫـ ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﲑﻭﺕ‪.‬‬ ‫‪ -١٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﲢﻘﻴﻖ ﻋـﺰﺕ‬ ‫ﻋﺒﻴﺪ ﺍﻟﺪﻋﺎﺱ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺗﺮﻛﻴﺎ‪.‬‬ ‫‪ -١٣‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘـﻲ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -١٤‬ﺷﺮﺡ ﺍﻟﺰﺭﻗـﺎﱐ ﻋﻠـﻰ ﺍﳌﻮﻃـﺄ‪ ،‬ﳏﻤـﺪ ﺍﻟﺰﺭﻗـﺎﱐ ﻁ‬ ‫‪١٤٠١‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -١٥‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﲢﻘﻴﻖ ﺷـﻌﻴﺐ‬ ‫ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﳏﻤﺪ ﺍﻟﺸﺎﻭﻳﺶ‪ ،‬ﻁ‪١٤٠٣ ٢‬ﻫـ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪ -١٦‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺯﻛﺮﻳﺎ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﳌﺼـﺮﻳﺔ‬ ‫ﻭﻣﻜﺘﺒﺘﻬﺎ‪.‬‬ ‫‪ -١٧‬ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛـﺎﺭ‪ ،‬ﺃﺑـﻮ ﺟﻌﻔـﺮ ﺍﻟﻄﺤـﺎﻭﻱ‪ ،‬ﻁ‪١‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫‪١٣٩٩‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‪ -١٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﲢﻘﻴﻖ ﻓﺆﺍﺩ‬ ‫ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﻁ ‪١٤٠٠‬ﻫــ‪ ،‬ﺭﺋﺎﺳـﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤـﻮﺙ ﻭﺍﻹﻓﺘـﺎﺀ‬ ‫ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‪.‬‬ ‫‪ -١٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﲢﻘﻴـﻖ‬ ‫ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪ -٢٠‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻣﻄـﺎﺑﻊ ﺍﳋـﻂ‪،‬‬ ‫ﺍﻟﻜﻮﻳﺖ‪.‬‬ ‫‪ -٢١‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﰲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﺮﺍﻗـﻲ‬ ‫ﻭﻭﻟﺪﻩ ﺃﺑﻮ ﺯﺭﻋﺔ‪ ،‬ﲢﻘﻴﻖ ﲪﺪﻱ ﺍﻟﺪﻣﺮﺩﺍﺵ‪ ،‬ﻁ‪١٤٢٠ ٢‬ﻫـ‪.‬‬ ‫‪ -٢٢‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﲏ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٢٣‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ .‬ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﲢﻘﻴﻖ ﻧﻮﺭ ﺍﻟـﺪﻳﻦ ﻋﺘـﺮ‪،‬‬ ‫‪١٤٠١‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫‪ -٢٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﺃﲪﺪ ﺑـﻦ ﻋﻠـﻲ‬ ‫ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﲢﻘﻴﻖ ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ ﻭﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒـﺪ ﺍﻟﺒـﺎﻗﻲ‪،‬‬ ‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫‪ -٢٥‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﺼﻨﻒ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪ .‬ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﰊ‬ ‫ﺷﻴﺒﺔ‪ ،‬ﻁ‪١٣٩٩ ٢‬ﻫـ ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺍﳍﻨﺪ‪.‬‬ ‫‪ -٢٦‬ﳐﺘﺼﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ ﶈﻤﺪ ﺑـﻦ‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻧﺼﺮ‪ .‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﻁ‪١٤٠٣ ٢‬ﻫـ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪.‬‬ ‫‪ -٢٧‬ﺍﳌﺼﻨﻒ‪ .‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﲢﻘﻴﻖ ﺣﺒﻴـﺐ‬ ‫ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ ﻁ‪١٣٩١ ١‬ﻫـ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪ -٢٨‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ‪ .‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒـﺎﺟﻲ‪ ،‬ﻁ‪ ،٢‬ﻣﻄﺒﻌـﺔ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬ ‫‪ -٢٩‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ ﺇﱃ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ .‬ﻧﻮﺭ ﺍﻟـﺪﻳﻦ ﻋﻠـﻲ‬ ‫ﺍﳍﻴﺜﻤﻲ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﲪﺰﺓ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫‪ -٣٠‬ﺍﳌﻮﻃﺄ ﺭﻭﺍﻳﺔ ﳛﲕ ﺍﻟﻠﻴﺜـﻲ‪ .‬ﻣﺎﻟـﻚ ﺑـﻦ ﺃﻧـﺲ‪ ،‬ﻁ‪٢‬‬ ‫‪١٣٩٧‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪.‬‬ ‫‪ -٣١‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪ .‬ﻋﺒﺪ ﺍﷲ ﻳﻮﺳﻒ‬ ‫ﺍﻟﺰﻳﻠﻌﻲ‪ ،‬ﻁ‪١٣٩٣ ٢‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪ -٣٢‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ‪ .‬ﳏﻤـﺪ ﺑـﻦ ﻋﻠـﻲ‬ ‫ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﺳﻌﺪ ﻭﻣﺼﻄﻔﻰ ﺍﳍﻮﺍﺭﻱ ﻁ ‪١٣٩٨‬ﻫـ ﻣﻜﺘﺒﺔ‬ ‫ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﺎﻭﻯ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪:‬‬ ‫‪ -٣٣‬ﺍﻹﻬﺑﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ .‬ﻟﻌﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜـﺎﰲ ﺍﻟﺴـﺒﻜﻲ‬ ‫ﻭﻭﻟﺪﻩ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻁ‪١٤٠٤ ١‬ﻫـ ﺩﺍﺭ ﺍﻟﺒـﺎﺯ‪ ،‬ﻣﻜـﺔ‬ ‫ﺍﳌﻜﺮﻣﺔ‪.‬‬ ‫‪ -٣٤‬ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻻﺋﺘﻤﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﳌﻨﻴﻒ‪،‬‬ ‫ﻁ‪١٤١٠ ٢‬ﻫـ ﺍﳌﻄﺎﺑﻊ ﺍﻷﻫﻠﻴﺔ ﻟﻸﻭﻓﺴﺖ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫‪ -٣٥‬ﺇﺷﺮﺍﻕ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ .‬ﺗﻘﻲ ﺍﻟـﺪﻳﻦ ﻋﻠـﻲ‬ ‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺑﻔﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ﻣﻜﺘﺒﺔ ﺍﻟﻘﺪﺳﻲ ‪١٣٥٦‬ﻫـ‪.‬‬ ‫‪ -٣٦‬ﺍﻹﻗﻨﺎﻉ ﰲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺃﰊ ﺷـﺠﺎﻉ‪ .‬ﳏﻤـﺪ ﺍﳋﻄﻴـﺐ‬ ‫ﺍﻟﺸﺮﺑﻴﲏ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫‪ -٣٧‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪ .‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺗﻌﻠﻴﻖ‪ /‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ‬ ‫ﺳﻌﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪.‬‬ ‫‪ -٣٨‬ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ .‬ﻋﻄﻴﺔ ﳏﻤﺪ ﺳﺎﱂ‪ ،‬ﻁ‪١٤٠٧ ١‬ﻫـ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ‪.‬‬ ‫‪ -٣٩‬ﻬﺗﺬﻳﺐ ﺷﺮﺡ ﺍﻹﺳﻨﻮﻱ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ﻟﻠﺒﻴﻀـﺎﻭﻱ‬ ‫ﺩ‪ .‬ﺷﻌﺒﺎﻥ ﺇﲰﺎﻋﻴﻞ ﻣﻜﺘﺒﺔ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ‪.‬‬ ‫‪ -٤٠‬ﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ‪ .‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ‬ ‫ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻁ‪١٩٧٧ ١‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪.‬‬ ‫‪ -٤١‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ‪ .‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﲝﺎﺷﻴﺔ ﺍﻟﺒﻨـﺎﱐ ﻁ‪٢‬‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫‪ -٤٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﺣﻪ ﻟﻠﻤﺤﻠﻲ‪ .‬ﻟﻠﺒﻨﺎﱐ‬ ‫ﻁ‪ ٢‬ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫‪ -٤٣‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﺑﺸﺮﺡ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ‪ .‬ﻣﻨﺼـﻮﺭ ﺍﻟﺒـﻬﻮﰐ‪،‬‬ ‫ﲢﻘﻴﻖ‪ /‬ﺑﺸﲑ ﻋﻴﻮﻥ ﻁ‪١٤١٤ ٢‬ﻫـ‪.‬‬ ‫‪ -٤٤‬ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ ﻋﻠﻰ ﺃﻗﺮﺏ ﺍﳌﺴﺎﻟﻚ‪ .‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺃﲪـﺪ‬ ‫ﺍﻟﺪﺭﺩﻳﺮ ﲝﺎﺷﻴﺔ ﺍﻟﺘﻌﻠﻴﻖ ﺍﳊﺎﻭﻱ‪ ،‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫‪ -٤٥‬ﺷﺮﺡ ﺍﶈﻠﻲ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ‪ .‬ﺍﳉﻼﻝ ﳏﻤـﺪ ﺍﶈﻠـﻲ‪،‬‬ ‫ﲝﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻴﻪ ﻁ‪ ٢‬ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫‪ -٤٦‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‪ .‬ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺒـﻬﻮﰐ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٤٧‬ﻓﺘﺎﻭﻯ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﳏﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ﺍﻟﻨﺠﺪﻱ‪ ،‬ﻁ‪،١‬‬ ‫‪١٣٩٩‬ﻫـ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.‬‬ ‫‪ -٤٨‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﺠـﺮ‬ ‫ﺍﳍﻴﺘﻤﻲ‪١٤٠٣ ،‬ﻫـ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٤٩‬ﻓﺘﺎﻭﻯ ﻭﻣﺴﺎﺋﻞ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ .‬ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﳌﻐﺮﰊ‪،‬‬ ‫ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﳌﻌﻄﻲ ﺃﻣﲔ ﻗﻠﻌﺠﻲ ﻁ‪١٤٠٦ ١‬ﻫـ‪ .‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫‪ -٥٠‬ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ .‬ﳏﻤﺪ ﺑـﻦ‬ ‫ﺳﻌﺪ ﺍﻟﺸﻮﻳﻌﺮ ﻁ‪١٤٢١ ٢‬ﻫـ‪ ،‬ﺭﺋﺎﺳـﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤـﻮﺙ ﺍﻟﻌﻠﻤﻴـﺔ‬ ‫ﻭﺍﻹﻓﺘﺎﺀ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‪.‬‬ ‫‪ -٥١‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ .‬ﺍﻟﻜﻤﺎﻝ ﺑﻦ ﺍﳍﻤﺎﻡ‪ ،‬ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠـﱯ‬ ‫ﻁ‪١٣٨٩ ١‬ﻫـ‪.‬‬ ‫‪ -٥٢‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ .‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ‬ ‫ﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻁ‪١٣٨٢ ١‬ﻫـ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪ -٥٣‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﺃﺻﻮﻝ ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺰﺩﻭﻱ‪ .‬ﻋﻼﺀ‬ ‫ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻁ‪١٤١١ ١‬ﻫـ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬ ‫‪ -٥٤‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪ .‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍﳌﻜﺘﺒـﺔ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫‪ -٥٥‬ﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ(‪ .‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻁ‪١٤٠٠‬ﻫـ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٥٦‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑـﻦ‬ ‫ﻗﺎﺳﻢ ﺍﻟﻨﺠﺪﻱ ﻁ ‪١٤١٥‬ﻫـ ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋـﺔ ﺍﳌﺼـﺤﻒ‬ ‫ﺍﻟﺸﺮﻳﻒ‪.‬‬ ‫‪ -٥٧‬ﳐﺘﺼﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ‪ .‬ﺍﺧﺘﺼﺎﺭ‬ ‫ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﻧﺬﻳﺮ ﺃﲪﺪ‪ ،‬ﻁ‪١٤١٦ ١‬ﻫـ ﺩﺍﺭ‬ ‫ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‪ -٥٨‬ﳐﺘﺼﺮ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ .‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪،‬‬ ‫ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻄﺎﺑﻊ ﺍﻟﺮﻳﺎﺽ‪.‬‬ ‫‪ -٥٩‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ‪ .‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴـﻌﺎﺩﺓ‪ ،‬ﺩﺍﺭ‬ ‫ﺻﺎﺩﺭ‪.‬‬ ‫‪ -٦٠‬ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ .‬ﺟﻼﻝ ﺍﻟـﺪﻳﻦ ﺍﻟﺴـﻴﻮﻃﻲ‪،‬‬ ‫ﲢﻘﻴﻖ ﻋﻠﻲ ﺣﺴﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻁ ‪١٤٠٦‬ﻫـ‪ ،‬ﻋﻤـﺎﻥ ﺩﺍﺭ ﺍﻟﻘـﺒﺲ‬ ‫ﻭﺩﺍﺭ ﻋﻤﺎﺭ‪.‬‬ ‫‪ -٦١‬ﺍﳌﻐﲏ‪ .‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‪،‬‬ ‫ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫‪ -٦٢‬ﺍﳌﻤﺘﻊ ﰲ ﺷﺮﺡ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ‪ .‬ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜـﻴﻤﲔ‪،‬‬ ‫ﻁ‪١٤١٦ ٢‬ﻫـ ﺁﺳﺎﻡ ﻟﻠﻨﺸﺮ‪.‬‬

‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ‪:‬‬ ‫‪ -٦٣‬ﺍﻷﻋﻼﻡ‪ .‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪.‬‬ ‫‪ -٦٤‬ﺗﺎﺭﻳﺦ ﺃﲰﺎﺀ ﺍﻟﺜﻘﺎﺕ‪ .‬ﺃﺑﻮ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﲢﻘﻴﻖ‬ ‫ﺻﺒﺤﻲ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ ﻁ‪١٤٠٤ ١‬ﻫـ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫‪ -٦٥‬ﺗﺎﺭﻳﺦ ﺍﻟﺜﻘﺎﺕ‪ .‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺍﻟﻌﺠﻠﻲ‪ ،‬ﺑﺘﺮﺗﻴﺐ ﺃﰊ ﺑﻜﺮ‬ ‫ﺍﳍﻴﺜﻤﻲ ﻭﺗﻀﻤﻴﻨﺎﺕ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﺒـﺪ ﺍﳌﻌﻄـﻲ‬ ‫ﻗﻠﻌﺠﻲ‪.‬‬ ‫‪ -٦٦‬ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ‪ .‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﻁ‪١٣٩٤‬ﻫـ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ‪.‬‬ ‫‪ -٦٧‬ﺗﺎﺭﻳﺦ ﻣﻌﺎﱂ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻗﺪﳝًﺎ ﻭﺣﺪﻳﺜﹰﺎ‪ .‬ﺃﲪﺪ ﻳﺎﺳـﲔ‬ ‫ﺍﳋﻴﺎﺭﻱ‪ ،‬ﺗﻌﻠﻴﻖ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﻛﺮﺩﻱ ﻁ‪١٤١٠ ١‬ﻫـ‪ ،‬ﺷﺮﻛﺔ ﺩﺍﺭ‬ ‫ﺍﻟﻌﻠﻢ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪.‬‬ ‫‪ -٦٨‬ﺗﺼﺤﻴﺢ ﺧﻄﺄ ﺗﺎﺭﳜﻲ ﺣﻮﻝ ﺍﻟﻮﻫﺎﺑﻴﺔ‪ .‬ﳏﻤﺪ ﺑـﻦ ﺳـﻌﺪ‬ ‫ﺍﻟﺸﻮﻳﻌﺮ ﻁ‪١٤٢٢ ١‬ﻫـ ﺭﺋﺎﺳﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻹﻓﺘﺎﺀ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‪.‬‬ ‫‪ -٦٩‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ .‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫‪ -٧٠‬ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫـﺎﺏ‪ .‬ﺣﺴـﲔ ﺧﻠـﻒ‬ ‫ﺧﺰﻋﻞ‪ .‬ﻻ ﺗﻮﺟﺪ ﻋﻠﻴﻪ ﻣﻄﺒﻌﺔ‪.‬‬ ‫‪ -٧١‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ .‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟـﺮﺍﺯﻱ‪ ،‬ﻁ‪١‬‬ ‫‪١٣٧٢‬ﻫـ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫‪ -٧٢‬ﺍﻟﺮﻳﺎﺽ ﺍﳌﺴﺘﻄﺎﺑﺔ ﰲ ﲨﻠﺔ ﻣﺎ ﺭﻭﻯ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣـﻦ‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬

‫ﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﳛﲕ ﺍﻟﻴﻤﲏ ﻁ‪١٩٧٤ ١‬ﻡ ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪.‬‬ ‫‪ -٧٣‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ .‬ﺃﺑـﻮ ﻋﺒـﺪ ﺍﷲ ﳏﻤـﺪ‬ ‫ﺍﻟﺬﻫﱯ‪ ،‬ﲢﻘﻴﻖ ﻋﻠﻲ ﺍﻟﺒﺠﺎﺩﻱ ﻁ‪١٣٨٢ ١‬ﻫـ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬ ‫‪ -٧٤‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪ .‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﻴﻮﻣﻲ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫‪ -٧٥‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ .‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﲢﻘﻴﻖ‬ ‫ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺇﻳﺮﺍﻥ‪.‬‬ ‫‪ -٧٦‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘـﺮﺁﻥ‪ .‬ﺃﺑـﻮ ﺍﻟﻘﺎﺳـﻢ ﺍﻟﺮﺍﻏـﺐ‬ ‫ﺍﻷﺻﻔﻬﺎﱐ ﻁ ‪١٣٨١‬ﻫـ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ‪.‬‬

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‫ﺣﻜﻢ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬

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‫ﻓﻬﺮﺱ ﺍﶈﺘﻮﻳﺎﺕ‬
‫ﻣﻘﺪﻣﺔ ‪٥ ..............................................................‬‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪٩ ..............................................‬‬ ‫ﻭﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺣﻜﻤﻬﺎ ﻭﻓﻀﻠﻬﺎ ‪٩ ...............................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﺑﻴﺎﻥ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ ‪٩ ...........‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﺮﺍﻭﻳﺢ ‪١٠ ..........................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺣﻜﻢ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪١١ ..................................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪١٤ .................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪١٧ ........................................‬‬ ‫ﻭﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﻓﻴﻬﺎ ‪١٧ ................................................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﲢﺪﻳﺪ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪١٧ ..........................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﰲ ﺭﻛﻌﺎﺕ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪٢٧ .....................‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ‪٥١ ............‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻓﻀﻞ ‪٥٤ ..............‬‬ ‫ﺍﳋﺎﲤﺔ ‪٥٨ ............................................................‬‬ ‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ‪٦٠ ............................................‬‬ ‫ﻓﻬﺮﺱ ﺍﶈﺘﻮﻳﺎﺕ ‪٦٩ ...................................................‬‬