باب صلاة الخوف
باب صلاة الخوف
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باب صلاة الخوف
باب صلاة الخوف
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باب صلاة الخوف
باب صلاة الخوف
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Chenar 1994Copyright:
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١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .
ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺑﺎﺏ ﺻﻼﺓ ﺍﳋﻮﻑ
)ﺍﻟﺸﺮﺡ(:
ﻣﻦ ﺣﻜﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻐﺮﺍﺀ ﻭﲰﺎﺣﺘﻬﺎ ﺷﺮﻋﻴﺔ ﺻﻼﺓ ﺍﳋـﻮﻑ ﻓـﺈﻥ ﺻـﻼﺓ
ﺍﳋﻮﻑ ﺗﻘﺼﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻛﻤﻴﺔ ﻭﻛﻴﻔﻴﺔ ﻭﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺗﻘﺼﺮ ﺣـﻀﺮﺍﹰ
ﻭﺳﻔﺮﺍﹰ .
ﻭﺇﺫﺍ ﺍﻟﺘﺤﻢ ﺍﳉﻴﺸﺎﻥ ﻭﺍﻟﺘﻘﻰ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺟﺎﺯ ﳍﻢ ﺃﻥ ﻳﺼﻠﻮﻫﺎ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ﺣﻜﻤـﺔ
ﺑﺎﻟﻐﺔ ﺑﺘﺴﻬﻴﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻭﰲ ﺷﺮﻋﻴﺔ ﺻﻼﺓ ﺍﳋﻮﻑ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺻـﻼﺓ
ﺍﳉﻤﺎﻋﺔ ﻭﻋﻠﻰ ﲢﺮﱘ ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﻭﻗﺘﻬﺎ .
ﻭﻗﺪ ﺻﺤﺖ ﺻﻼﺓ ﺍﳋﻮﻑ ﻣﻦ ﺳﺘﺔ ﺃﻭﺟﻪ ﺃﻭ ﺳﺒﻌﺔ ﺫﻛﺮ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ
ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﻨﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺴﺎﺋﻠﻪ .
ﻭﺍﻟﺼﺤﻴﺢ ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ﺃﻥ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ ﺇﺣﺪﻯ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﺭﻓﻖ ﺑﻪ
ﻓﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻘﺴﻢ ﺍﻟﺼﻔﺎﺕ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪﻭ ﻣﻮﺍﺟﻬﺎﹰ ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌـﺪﻭ
ﺧﻠﻔﻪ ﻭﻫﺬﻩ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﲢﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻭﺑﺮﻫﺎﻥ ﺳﺎﻃﻊ ﻭﺍﳊﻖ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ
ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻳﺼﻠﻲ ﺇﺣﺪﻯ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻭﻳﻔﻌﻞ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻫﻲ ﺃﺭﻓﻖ ﺑﻪ ﻭﺃﺳﻬﻞ ﻟﻪ ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﺎ ﺟـﺎﺀ ﰲ
ﺣﺪﻳﺚ ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
-٤٧٥ﻋﻦ ﺻﺎﻟِﺢِ ﺑﻦِ ﺧﻮﺍﺕٍ } ،ﻋﻤﻦ ﺻﻠﱠﻰ ﻣﻊ ﺭﺳﻮﻝِ ﺍﹶﻟﻠﱠﻪِ ﻳﻮﻡ ﺫﹶﺍﺕِ
ﺍﹶﻟﺮﻗﹶﺎﻉِ ﺻﻠﹶﺎﺓﹶ ﺍﹶﻟﹾﺨﻮﻑِ :ﺃﹶﻥﱠ ﻃﹶﺎﺋِﻔﹶﺔﹰ ﺻﻠﱠﺖ ﻣﻌﻪ ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﻭِﺟﺎﻩ ﺍﹶﻟﹾﻌﺪﻭ ،ﻓﹶﺼﻠﱠﻰ ﺑِﺎﹶﻟﱠﺬِﻳﻦ
ﻣﻌﻪ ﺭﻛﹾﻌﺔﹰ ،ﺛﹸﻢ ﺛﹶﺒﺖ ﻗﹶﺎﺋِﻤﺎ ﻭﺃﹶﺗﻤﻮﺍ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ ،ﺛﹸﻢ ﺍِﻧﺼﺮﻓﹸﻮﺍ ﻓﹶﺼﻔﱡﻮﺍ ﻭِﺟﺎﻩ ﺍﹶﻟﹾﻌﺪﻭ،
ﻭﺟﺎﺀَﺕِ ﺍﹶﻟﻄﱠﺎﺋِﻔﹶﺔﹸ ﺍﹶﻟﹾﺄﹸﺧﺮﻯ ،ﻓﹶﺼﻠﱠﻰ ﺑِﻬِﻢ ﺍﹶﻟﺮﻛﹾﻌﺔﹶ ﺍﹶﻟﱠﺘِﻲ ﺑﻘِﻴﺖ ،ﺛﹸﻢ ﺛﹶﺒﺖ ﺟﺎﻟِﺴﺎ
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ ،ﻭﻫﺬﹶﺍ ﻟﹶﻔﹾﻆﹸ ﻣﺴﻠِﻢٍ . { ﻭﺃﹶﺗﻤﻮﺍ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ ،ﺛﹸﻢ ﺳﻠﱠﻢ ﺑِﻬِﻢ
ﻭﻭﻗﹶﻊ ﻓِﻲ "ﺍﹶﻟﹾﻤﻌﺮِﻓﹶﺔِ" ﻟِﺎﺑﻦِ ﻣﻨﺪﻩ ،ﻋﻦ ﺻﺎﻟِﺢِ ﺑﻦِ ﺧﻮﺍﺕٍ ،ﻋﻦ ﺃﹶﺑِﻴﻪِ .
)ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻤﻦ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ
ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﺻﻼﺓ ﺍﳋﻮﻑ ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻔﺖ ﻣﻌﻪ
ﻭﻃﺎﺋﻔﺔ ﻭﺟﺎﻩ ﺍﻟﻌﺪﻭ ،ﻓﺼﻠﻰ ﺑﺎﻟﻠﺬﻳﻦ ﻣﻌﻪ ﺭﻛﻌﺔ ﰒ ﺛﺒﺖ ﻗﺎﺋﻤﺎﹰ ﻭﺃﲤﻮﺍ ﻷﻧﻔـﺴﻬﻢ ﰒ
ﺍﻧﺼﺮﻓﻮﺍ ﻭﺻﻔﻮﺍ ﻭﺟﺎﻩ ﺍﻟﻌﺪﻭ ،ﻭﺟﺎﺀﺕ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ﻓﺼﻠﻰ ﻢ ﺍﻟﺮﻛﻌـﺔ ﺍﻟـﱵ
ﺑﻘﻴﺖ ﰒ ﺛﺒﺖ ﺟﺎﻟﺴﺎﹰ ﻭﺃﲤﻮﺍ ﻷﻧﻔﺴﻬﻢ ﰒ ﺳﻠﻢ ﻢ " .
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ
ﺭﻭﻣﺎﻥ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ ﻋﻤﻦ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﳛﻲ ﺑﻦ ﳛﻲ ﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻣﺎﻟﻚ ﻓﺬﻛﺮﻩ.
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﰲ ﲢﺪﻳﺪ ﺻـﺤﺎﰊ ﺍﳊـﺪﻳﺚ ،ﻭﻗـﺪ ﺟـﺎﺀ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﺳﻬﻞ ﺑﻦ ﺃﰊ ﺣﺜﻤﺔ ﻭﻭﻗﻊ ﰲ ﺍﳌﻌﺮﻓﺔ ١ﺃﻧﻪ ﺧﻮﺍﺕ ﻭﺍﻟﺪ ﺻﺎﱀ ﻭﻫﺬﺍ
ﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻭﻟﻜﻦ ﻗـﺪ ﻳﻘـﺎﻝ ﺃﻥ
-1ﻻﺑﻦ ﻣﻨﺪه .
٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻟﻔﻆ ﺍﻟﺸﻴﺨﲔ ﺃﻭﱃ ﺑﺎﻟﻘﺒﻮﻝ ،ﻭﻗﺪ ﻳﻘﺎﻝ ﻟﻌﻞ ﺻﺎﳊﺎﹰ ﺭﻭﻯ ﺍﳋﱪ ﻋﻦ ﺃﺑﻴﻪ ﻭﻋﻦ ﺳﻬﻞ
ﻓﻠﻴﺲ ﰒ ﺗﻨﺎﰲ ﺑﲔ ﺍﻷﻣﺮﻳﻦ .
ﻗﻮﻟﻪ " ﻋﻤﻦ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ﻳﻮﻡ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ":
ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺴﲑ ﺃﻥ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﻭﻗﻌﺖ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﺎ ﰲ
ﺍﻟﺴﻨﺔ ﺍﳋﺎﻣﺴﺔ ﻭﰲ ﻫﺬﺍ ﺇﺷﻜﺎﻝ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳋﻨـﺪﻕ ﺃﺧـﺮ
ﺍﻟﺼﻠﻮﺍﺕ ﻓﻠﻮ ﻛﺎﻧﺖ ﺻﻼﺓ ﺍﳋﻮﻑ ﻣﺸﺮﻭﻋﺔ ﻟﺼﻼﻫﺎ ،ﻓﻠﺬﻟﻚ ﺫﻫﺐ ﺃﺑﻮ ﻋﺒـﺪﺍﷲ
ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺃﻥ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﺑﻌﺪ ﻏﺰﻭﺓ ﺧﻴﱪ ﻭﻫﺬﺍ ﻗﻮﻝ ﻗﻮﻱ ﺟﺪﺍﹰ
ﻭﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻱ ﳜﺎﻟﻔﻮﻧﻪ ﻓﻠﻴﺲ ﻣﻊ ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﺒﺨﺎﺭﻱ ﺩﻟﻴﻞ ﻭﺍﺿﺢ
ﻋﻠﻰ ﺩﻋﻮﺍﻩ ،ﻓﺎﻷﻣﺮ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺃﻥ ﺻﻼﺓ ﺍﳋﻮﻑ ﱂ ﺗﺸﺮﻉ ﰲ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ﻓﺘﻌﲔ
ﺃﻥ ﺗﻜﻮﻥ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ﻭﺑﻌﺪ ﺧﻴﱪ ﺃﻳﻀﺎﹰ .
ﻭﺻﻔﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ ﺃﻥ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺻﻒ ﺻﻔﺎﹰ ﺧﻠﻔﻪ ﻭﺟﻌﻞ ﺻﻔﺎﹰ ﺁﺧﺮ ﳛﺮﺳﻬﻢ ﻣﻦ ﻛﻴﺪ ﺍﻟﻌﺪﻭ ﻓـﺼﻠﻰ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺬﺍ ﺍﻟﺼﻒ ﺭﻛﻌﺔ ﻭﺳﺠﺪ ﺳﺠﺪﺗﲔ ﰒ ﻗﺎﻣﻮﺍ ﲨﻴﻌﺎﹰ ﰒ ﺛﺒـﺖ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﺋﻤﺎﹰ ﰒ ﺻﻠﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺭﻛﻌﺔ ﺃﺧﺮﻯ ﻟﻨﻔﺴﻬﺎ ﻭﺍﻟﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﺰﺍﻝ ﻗﺎﺋﻤﺎﹰ ﰒ ﺳﻠﻤﺖ ﻭﺍﻧﺼﺮﻓﺖ ﻟﺘﺤﺮﺱ ﻭﺃﺗﺖ ﺍﻟﻄﺎﺋﻔـﺔ
ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺮﺱ ﺃﻭﻻﹰ ﻭﻛﱪﺕ ﻟﻨﻔﺴﻬﺎ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﰒ ﺻﻠﻰ ﻢ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﻛﻌﺔ ﻭﺳﺠﺪ ﻢ ﺳﺠﺪﺗﲔ ﰒ ﺛﺒﺖ ﺟﺎﻟﺴﺎﹰ ﻭﻗـﺎﻣﻮﺍ ﻭﺃﺗـﻮﺍ
ﺑﺮﻛﻌﺔ ﻭﺳﺠﺪﻭﺍ ﺳﺠﺪﺗﲔ ﰒ ﺳﻠﻢ ﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺎﻥ ﻟﻠﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﻛﻌﺘﺎﻥ ﻭﻟﻜﻞ ﻃﺎﺋﻔﺔ ﺭﻛﻌﺘﺎﻥ ﺭﻛﻌﺔ ﻣﻊ ﺍﻹﻣـﺎﻡ ﻭﺭﻛﻌـﺔ ﺗـﺼﻞ
ﻭﺣﺪﻫﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻲ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻘﺮﺁﻥ ﻭﻟﺬﻟﻚ ﺍﺧﺘﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﲨﻊ ﻣﻦ ﺃﻫـﻞ
ﺍﻟﻌﻠﻢ ﺇﻻ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﻹﻣﺎﻡ ﻳﻔﻌﻞ ﻣﺎ ﻫﻮ ﺍﻷﺭﻓﻖ ﺑﻪ ﻓﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ .
٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗِﺒﻞﹶ ﻧﺠﺪٍ ،ﻓﹶﻮﺍ ﺯﻳﻨﺎ -٤٧٦ﻭﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ﻗﹶﺎﻝﹶ } :ﻏﹶﺰﻭﺕ ﻣﻊ ﺍﹶﻟﻨﺒِﻲ
ﺍﹶﻟﹾﻌﺪﻭ ،ﻓﹶﺼﺎﻓﹶﻔﹾﻨﺎﻫﻢ ،ﻓﹶﻘﹶﺎﻡ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ ﻳﺼﻠﱢﻲ ﺑِﻨﺎ ،ﻓﹶﻘﹶﺎﻣﺖ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣﻌﻪ ،ﻭﺃﹶﻗﹾﺒﻠﹶ
ﺖ
ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻋﻠﹶﻰ ﺍﹶﻟﹾﻌﺪﻭ ،ﻭﺭﻛﹶﻊ ﺑِﻤﻦ ﻣﻌﻪ ،ﻭﺳﺠﺪ ﺳﺠﺪﺗﻴﻦِ ،ﺛﹸﻢ ﺍﻧﺼﺮﻓﹸﻮﺍ ﻣﻜﹶﺎﻥﹶ
ﺍﹶﻟﻄﱠﺎﺋِﻔﹶﺔِ ﺍﻟﱠﺘِﻲ ﻟﹶﻢ ﺗﺼﻞﱢ ﻓﹶﺠﺎﺀُﻭﺍ ،ﻓﹶﺮﻛﹶﻊ ﺑِﻬِﻢ ﺭﻛﹾﻌﺔﹰ ،ﻭﺳﺠﺪ ﺳﺠﺪﺗﻴﻦِ ،ﺛﹸﻢ ﺳﻠﱠﻢ،
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ، { ﻓﹶﻘﹶﺎﻡ ﻛﹸﻞﱡ ﻭﺍﺣِﺪٍ ﻣِﻨﻬﻢ ،ﻓﹶﺮﻛﹶﻊ ﻟِﻨﻔﹾﺴِﻪِ ﺭﻛﹾﻌﺔﹰ ،ﻭﺳﺠﺪ ﺳﺠﺪﺗﻴﻦِ
ﻭﻫﺬﹶﺍ ﻟﹶﻔﹾﻆﹸ ﺍﹶﻟﹾﺒﺨﺎﺭِﻱ.
)ﺍﻟﺸﺮﺡ(:
ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻏﺰﻭﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﳒﺪ ﻓﻮﺍﺯﻳﻨﺎ ﺍﻟﻌﺪﻭ ﻓﺼﺎﻓﻔﻨﺎﻫﻢ ﻓﻘﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻓﺼﻠﻰ ﺑﻨﺎ ﻓﻘﺎﻣﺖ ﻃﺎﺋﻔﺔ ﻣﻌﻪ ﻭﺃﻗﺒﻠﺖ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﻭﺭﻛﻊ ﲟـﻦ ﻣﻌـﻪ
ﻭﺳﺠﺪ ﺳﺠﺪﺗﲔ ﰒ ﺍﻧﺼﺮﻓﻮﺍ ﻣﻜﺎﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﱂ ﺗﺼﻞ ﻓﺠﺎﺀﻭﺍ ﻓﺮﻛﻊ ﻢ ﺭﻛﻌـﺔ
ﻭﺳﺠﺪ ﺳﺠﺪﺗﲔ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺷﻌﻴﺐ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺳﺎﱂ
ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﻪ .
ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ﻋـﻦ
ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﻪ .
ﻗﻮﻟﻪ " ﻏﺰﻭﻧﺎ " ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺣﻀﺮ ﻫـﺬﻩ ﺍﻟﻐـﺰﻭﺓ
ﺑﻨﻔﺴﻪ ﻭﻫﺬﺍ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺻﺤﻴﺢ ﻷﻥ ﺍﺑﻦ ﻋﻤﺮ ﱂ ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺳﻠﻢ ﰲ ﻏﺰﻭﺓ ﺑﻌﺪ ﻏﺰﻭﺓ ﺃﺣﺪ ﻷﻧﻪ ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﰲ
ﻏﺰﻭﺓ ﺃﺣﺪ ﻓﺎﺳﺘﺼﻐﺮﻩ ﻓﺮﺩﻩ ﻭﻟﻜﻦ ﺃﺫﻥ ﻟﻪ ﰲ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ﻭﺷﻬﺪ ﺍﻟﻮﻗﺎﺋﻊ ﺑﻌﺪﻫﺎ.
ﻗﻮﻟﻪ " ﻗﺒﻞ ﳒﺪ " :
ﺍﳌﺮﺍﺩ ﺑﻨﺠﺪ ﻫﻨﺎ ﳒﺪ ﺍﻟﻴﻤﺎﻣﺔ ﻷﻥ ﳒﺪﺍﹰ ﺗﻄﻠﻖ ﻋﻠﻰ ﳒﺪ ﺍﻟﻌﺮﺍﻕ ﻭﻋﻠﻰ ﳒـﺪ ﺍﻟﻴﻤﺎﻣـﺔ
ﻭﳒﺪ ﺍﻟﻌﺮﺍﻕ ﻣﻨﻬﺎ ﺗﻈﻬﺮ ﺍﻟﻔﱳ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ،ﻭﺃﻣـﺎ
ﳒﺪ ﺍﻟﻴﻤﺎﻣﺔ ﻓﻘﺪ ﻛﺎﺩﺕ ﺗﻜﻮﻥ ﻫﻲ ﻣﻬﺎﺟﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻛﻤـﺎ ﰲ
ﺍﻟﺒﺨﺎﺭﻱ " ﻗﺪ ﺭﺃﻳﺖ ﺩﺍﺭ ﻫﺠﺮﺗﻜﻢ ﻓﻘﺎﻝ ﺍﻟﻴﻤﺎﻣﺔ ﺃﻭ ﻃﻴﺒﺔ " ﻓﻜﺎﻧﺖ ﺍﳌﺪﻳﻨﺔ .
ﻗﻮﻟﻪ " ﻓﻮﺍﺯﻳﻨﺎ ﺍﻟﻌﺪﻭ ﻓﺼﻔﻨﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻔﲔ " :
ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻟﺘﺼﻞِّ ﻃﺎﺋﻔﺔ ﻣﻌﻪ ﻭﲢﺮﺳﻬﻢ ﺃﺧﺮﻯ ﺣﱴ ﺇﺫﺍ ﻫﺠﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻌـﺪﻭ
ﻛﺎﻧﺖ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ﻣﺘﻴﻘﻀﺔ ﻟﺼﺪ ﻋﺪﻭﺍﻢ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻬﻢ ﻓﺼﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻢ ﺭﻛﻌﺔ ﻭﺳﺠﺪ ﺳﺠﺪﺗﲔ ﰒ ﺗﺄﺧﺮ ﺍﻟﺼﻒ ﺍﳌﻘﺪﻡ ﻭﺗﻘـﺪﻡ ﺍﻟـﺼﻒ
ﺍﳌﺆﺧﺮ ﻓﺼﻠﻰ ﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﻛﻌﺔ ﰒ ﺳﻠﻢ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻷﻧﻪ ﺻﻠﻰ ﺣﻴﻨﺌﺬ ﺭﻛﻌﺘﲔ ﻭﺻﻠﺖ ﻛﻞ ﻃﺎﺋﻔﺔ ﺭﻛﻌﺔ ﻓﻴﻘﻮﻣﻮﻥ ﻳﺼﻠﻮﻥ ﺭﻛﻌﺔ
ﻟﺘﻜﻮﻥ ﻟﻜﻞ ﻃﺎﺋﻔﺔ ﺭﻛﻌﺘﺎﻥ ﻭﺻﻼﻢ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻧﻔﺮﺍﺩ ﺃﻱ ﺗـﺼﻠﻲ ﻛـﻞ
ﻃﺎﺋﻔﺔ ﻣﻨﻔﺮﺩﺓ ﻭﻳﺼﻠﻲ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﺣﺪﻩ ﻭﻳﻨﻈﺮ ﺍﻹﻣﺎﻡ ﻣﺎ ﻫﻮ ﺍﻷﺭﻓﻖ ﺑﻪ ﻓﺈﻥ ﻛﺎﻧﺖ
ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ ﺃﺭﻓﻖ ﺑﻪ ﻓﻴﻔﻌﻠﻬﺎ ﻭﺇﻻ ﻓﺎﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺳﺘﺄﰐ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺻـﻔﺎﺕ
ﺃﺧﺮﻯ .
٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
-٤٧٧ﻭﻋﻦ ﺟﺎﺑِﺮٍ ﻗﹶﺎﻝﹶ } :ﺷﻬِﺪﺕ ﻣﻊ ﺭﺳﻮﻝِ ﺍﹶﻟﻠﱠﻪِ ﺻﻠﹶﺎﺓﹶ ﺍﹶﻟﹾﺨﻮﻑِ ،ﻓﹶﺼﻔﱠﻨﺎ
ﺻﻔﱠﻴﻦِ :ﺻﻒ ﺧﻠﹾﻒ ﺭﺳﻮﻝِ ﺍﹶﻟﻠﱠﻪِ ﻭﺍﻟﹾﻌﺪﻭ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﹶﻟﹾﻘِﺒﻠﹶﺔِ ،ﻓﹶ ﹶﻜﺒﺮ ﺍﹶﻟﻨﺒِﻲ
ﻭﻛﹶﺒﺮﻧﺎ ﺟﻤِﻴﻌﺎ ،ﺛﹸﻢ ﺭﻛﹶﻊ ﻭﺭﻛﹶﻌﻨﺎ ﺟﻤِﻴﻌﺎ ،ﺛﹸﻢ ﺭﻓﹶﻊ ﺭﺃﹾﺳﻪ ﻣِﻦ ﺍﹶﻟﺮﻛﹸﻮﻉِ ﻭﺭﻓﹶﻌﻨﺎ
ﺤﺪﺭ ﺑِﺎﻟﺴﺠﻮﺩِ ﻭﺍﻟﺼﻒ ﺍﹶﻟﱠﺬِﻱ ﻳﻠِﻴﻪِ ،ﻭﻗﹶﺎﻡ ﺍﹶﻟﺼﻒ ﺍﹶﻟﹾﻤﺆﺧﺮ ﻓِﻲ ﻧﺤﺮِ
ﺟﻤِﻴﻌﺎ ،ﺛﹸﻢ ﺍِﻧ
ﻓﹶﺬﹶﻛﹶﺮ ﺍﹶﻟﹾﺤﺪِﻳﺚﹶ. { ﺍﹶﻟﹾﻌﺪﻭ ،ﻓﹶﻠﹶﻤﺎ ﻗﹶﻀﻰ ﺍﹶﻟﺴﺠﻮﺩ ،ﻗﹶﺎﻡ ﺍﹶﻟﺼﻒ ﺍﹶﻟﱠﺬِﻱ ﻳﻠِﻴﻪِ...
ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ } :ﺛﹸﻢ ﺳﺠﺪ ﻭﺳﺠﺪ ﻣﻌﻪ ﺍﹶﻟﺼﻒ ﺍﹶﻟﹾﺄﹶﻭﻝﹸ ،ﻓﹶﻠﹶﻤﺎ ﻗﹶﺎﻣﻮﺍ ﺳﺠﺪ ﺍﹶﻟﺼﻒ
ﻓﹶﺬﹶﻛﹶﺮ ﻣِﺜﹾﻠﹶﻪ. { ﺍﹶﻟﺜﱠﺎﻧِﻲ ،ﺛﹸﻢ ﺗﺄﹶﺧﺮ ﺍﹶﻟﺼﻒ ﺍﹶﻟﹾﺄﹶﻭﻝِ ﻭﺗﻘﹶﺪﻡ ﺍﹶﻟﺼﻒ ﺍﹶﻟﺜﱠﺎﻧِﻲ...
.
ﺭﻭﺍﻩ ﻣﺴﻠِﻢ { ﻭﻓِﻲ ﺁﺧِﺮِﻩِ } :ﺛﹸﻢ ﺳﻠﱠﻢ ﺍﹶﻟﻨﺒِﻲ ﻭﺳﻠﱠﻤﻨﺎ ﺟﻤِﻴﻌﺎ
ﺃﹶﻧﻬﺎ ﻛﹶﺎﻧﺖ } -٤٧٨ﻭﻟِﺄﹶﺑِﻲ ﺩﺍﻭﺩ :ﻋﻦ ﺃﹶﺑِﻲ ﻋﻴﺎﺵٍ ﺍﻟﺰﺭﻗِﻲ ﻣِﺜﹾﻠﹸﻪ ،ﻭﺯﺍﺩ:
.
{ ﺑِﻌﺴﻔﹶﺎﻥﹶ
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﳋـﻮﻑ
ﻭﺍﻟﻌﺪﻭ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ ﻓﻜﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﱪﻧﺎ ﲨﻴﻌـﺎﹰ ﰒ ﺭﻛـﻊ
ﻭﺭﻛﻌﻨﺎ ﲨﻴﻌﺎﹰ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺭﻓﻌﻨﺎ ﲨﻴﻌﺎﹰ ﰒ ﺍﳓﺪﺭ ﺑﺎﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﻒ
ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻒ ﺍﳌﺆﺧﺮ ﰲ ﳓﺮ ﺍﻟﻌﺪﻭ ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﺴﺠﻮﺩ ﻗﺎﻡ ﺍﻟﺼﻒ ﺍﻟﺬﻱ
ﻳﻠﻴﻪ ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ .
ﻭﰲ ﺭﻭﺍﻳﺔ " :ﰒ ﺳﺠﺪ ﻭﺳﺠﺪ ﻣﻌﻪ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻓﻠﻤﺎ ﻗﺎﻣﻮﺍ ﺳﺠﺪ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ"
ﻭﺫﻛﺮ ﻣﺜﻠﻪ .
ﻭﰲ ﺃﻭﺍﺧﺮﻩ " :ﰒ ﺳﻠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻠﻤﻨﺎ ﲨﻴﻌﺎﹰ " .
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳕﲑ ﻗﺎﻝ ﺣـﺪﺛﻨﺎ ﺃﰊ ﻗـﺎﻝ
ﺃﺧﱪﻧﺎ ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ .
٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﻮﻟﻪ "ﻭﰲ ﺭﻭﺍﻳﺔ " :
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺧﺮﺟﻬﺎ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺯﻫﲑ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟـﺎﺑﺮ ﺑـﻦ
ﻋﺒﺪﺍﷲ ﺑﻪ .
ﻗﻮﻟﻪ " ﻭﻷﰊ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﻋﻴﺎﺵ ﺍﻟﺰﺭﻗﻲ ،ﻭﺯﺍﺩ "ﺃﺎ ﻛﺎﻧﺖ ﺑﻌﺴﻔﺎﻥ " :
ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ ﺧﺮﺟﻬﺎ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻋﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﳎﺎﻫﺪ ﻋﻦ ﺃﰊ ﻋﻴﺎﺵ
ﺍﻟﺰﺭﻗﻲ ﻭﻓﻴﻪ " ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺑﻌﺴﻔﺎﻥ ".
ﻭﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻭﻗﺪ ﺻﺮﺡ ﳎﺎﻫﺪ ﺑﺎﻟﺴﻤﺎﻉ ﻋﻦ ﺃﰊ ﻋﻴﺎﺵ ﺍﻟﺰﺭﻗﻲ ﻛﻤﺎ ﺟـﺎﺀ
ﻫﺬﺍ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ،ﻭﻋﺴﻔﺎﻥ ﻳﺒﻌﺪ ﻋﻦ ﻣﻜﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺍﳌﺪﻳﻨـﺔ
ﳓﻮ ﲦﺎﻧﲔ ﻛﻴﻠﻮﻣﺘﺮﺍﹰ .
ﻭﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺻﻔﺔ ﺛﺎﻟﺜﺔ ﻣﻦ ﺻﻔﺎﺕ ﺻﻼﺓ ﺍﳋﻮﻑ ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳﺚ ﺻﺎﱀ ﺑـﻦ
ﺧﻮﺍﺕ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ .
ﻭﺍﻵﻥ ﻣﻌﻨﺎ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺻﻼﺓ ﺍﳋﻮﻑ ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ
ﺭﲪﻪ ﺍﷲ ﺻﺤﺖ ﺻﻼﺓ ﺍﳋﻮﻑ ﻣﻦ ﺳﺘﺔ ﺃﻭ ﺳﺒﻌﺔ ﺃﻭﺟﻪ .ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ :ﻻ ﺃﻋﻠﻢ
ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ﺇﻻ ﺣﺪﻳﺜﺎﹰ ﺻﺤﻴﺤﺎﹰ .
ﻭﺻﻼﺓ ﺍﳋﻮﻑ ﱂ ﺗﻘﻊ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻻ ﰲ ﺍﻟـﺴﻔﺮ ﻭﻣـﻦ ﰒ
ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱄ ﺇﺎ ﻻ ﺗﻘﺼﺮ ﻛﻤﻴﺔ ﺇﻻ ﰲ ﺍﻟﺴﻔﺮ ﺃﻣﺎ ﻗﺼﺮ ﺍﻟﻜﻴﻔﻴﺔ ﻓﻔـﻲ
ﺍﳊﻀﺮ ﻭﺍﻟﺴﻔﺮ.
ﻭﺻﻔﺔ ﺻﻼﺓ ﺍﳋﻮﻑ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻔﻬﻢ ﺻﻔﲔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻠﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﺜﲑﻳﻦ ﻓﻜﱪ ﻢ ﺗﻜﺒﲑﺓ
ﺍﻹﺣﺮﺍﻡ ﲨﻴﻌﺎﹰ ﻭﺭﻛﻊ ﺑﺎﻟﺼﻔﲔ ﲨﻴﻌﺎﹰ ﻭﺭﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺭﻓﻌﻮﺍ ﲨﻴﻌـﺎﹰ ﰒ ﺳـﺠﺪ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﺠﺪ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻓﻘﻂ ﻭﺛﺒﺖ ﺍﻟـﺼﻒ ﺍﳌـﺆﺧﺮ
٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﺎﺋﻤﺎﹰ ﳛﺮﺳﻬﻢ ﻣﻦ ﺍﻟﻌﺪﻭ ﻓﻠﻤﺎ ﻗﺎﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﻒ
ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺳﺠﺪ ﺍﻟﺼﻒ ﺍﳌﺆﺧﺮ ﺳﺠﺪﺗﲔ ﺑﺪﻭﻥ ﺇﻣﺎﻡ ﰒ ﺾ ﺍﻟـﺼﻒ ﺍﳌـﺆﺧﺮ ﰒ
ﺗﻘﺪﻡ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﻭﺻﺎﺭ ﰲ ﻣﻜﺎﻥ ﺃﻫﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭﺗﺄﺧﺮ ﺃﻫﻞ ﺍﻟـﺼﻒ ﺍﻷﻭﻝ
ﻭﻛﺎﻧﻮﺍ ﰲ ﻣﻜﺎﻥ ﺃﻫﻞ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﻓﺮﻛﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﻛﻌﻮﺍ ﲨﻴﻌﹰﺎ
ﻭﺭﻓﻊ ﻭﺭﻓﻌﻮﺍ ﲨﻴﻌﺎﹰ ﰒ ﺳﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﺠﺪ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﻠﻴـﻪ
ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻣﺆﺧﺮﺍﹰ ﻭﺛﺒﺖ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻛـﺎﻥ ﰲ ﺍﻟﺮﻛﻌـﺔ
ﺍﻷﻭﱃ ﻣﻘﺪﻣﺎﹰ ﻗﺎﺋﻤﺎﹰ ﻓﺴﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻢ ﺳﺠﺪﺗﲔ ﰒ ﺟﻠﺲ ﰒ ﺧﺮ
ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﺳﺎﺟﺪﺍﹰ ﻓﺴﺠﺪ ﺳﺠﺪﺗﲔ ﰒ ﺳﻠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓـﺴﻠﻤﻮﺍ
ﲨﻴﻌﺎﹰ .
ﻫﺬﻩ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ
ﻭﻗﻌﺖ ﺑﻌﺴﻔﺎﻥ ﻭﻗﺪ ﻗﻴﻞ ﺇﺎ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺩﺳﺔ .
٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺻﻠﱠﻰ ﺑِﻄﹶﺎﺋِﻔﹶﺔٍ ﻣِﻦ -٤٧٩ﻭﻟِﻠﻨﺴﺎﺋِﻲ ﻣِﻦ ﻭﺟﻪٍ ﺁﺧﺮ ﻋﻦ ﺟﺎﺑِﺮٍ } ﺃﹶﻥﱠ ﺍﹶﻟﻨﺒِﻲ
. { ﺃﹶﺻﺤﺎﺑِﻪِ ﺭﻛﹾﻌﺘﻴﻦِ ،ﺛﹸﻢ ﺳﻠﱠﻢ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺑِﺂﺧﺮِﻳﻦ ﺃﹶﻳﻀﺎ ﺭﻛﹾﻌﺘﻴﻦِ ،ﺛﹸﻢ ﺳﻠﱠﻢ
-٤٨٠ﻭﻣِﺜﹾﻠﹸﻪ ﻟِﺄﹶﺑِﻲ ﺩﺍﻭﺩ ،ﻋﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮﺓﹶ ). (٢
)ﺍﻟﺸﺮﺡ( :
ﻗﻮﻟﻪ ﻭﻟﻠﻨﺴﺎﺋﻲ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺻﻠﻰ ﺑﻄﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺭﻛﻌﺘﲔ ﰒ ﺳﻠﻢ ﰒ ﺻﻠﻰ ﺑﺂﺧﺮﻳﻦ ﺭﻛﻌﺘﲔ ﰒ ﺳﻠﻢ
"ﻗﻮﻟﻪ" ﻭﻟﻠﻨﺴﺎﺋﻲ " :
ﺭﻭﺍﻩ ﺍﻷﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻭﻫﻮ ﺻﺪﻭﻕ ﻋـﻦ ﻗﺘـﺎﺩﺓ
ﻭﻫﻮ ﺛﻘﺔ ﺇﻣﺎﻡ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻪ .
ﻭﻋﻨﻌﻨﺔ ﻗﺘﺎﺩﺓ ﻫﻨﺎ ﻏﲑ ﻣﺆﺛﺮﺓ ﻓﻘﺪ ﻟﻘﻲ ﺍﳊﺴﻦ ﻭﺃﺧﺬ ﻋﻨﻪ ﻭﱂ ﻳﻌﺮﻑ ﻟﻘﺘﺎﺩﻩ ﺭﲪﻪ ﺍﷲ
ﺗﺪﻟﻴﺲ ﻋﻦ ﺍﳊﺴﻦ ،ﻭﻗﺪ ﺍﻗﺘﺼﺮ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﰲ ﻋﺰﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻠﻨـﺴﺎﺋﻲ
ﻭﻗﺪ ﺭﻭﺍﻩ ﻣﻦ ﻫﻮ ﺃﻋﻼ ﻣﻨﻪ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﻠﻘﺎﹰ ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ ﻭﻗـﺎﻝ
ﺃﺑﺎﻥ ﻋﻦ ﳛﻲ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋـﻦ ﺟـﺎﺑﺮ ﺑـﻦ
ﻋﺒﺪﺍﷲ.
ﻭﻭﺻﻠﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﻃﺮﻳﻖ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺣـﺪﺛﻨﺎ
ﳛﻲ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ .
- ٢ﺻﺤﻴﺢ .رواه أﺑﻮ داود ).(١٢٤٨
١٠ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎﹰ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋـﻦ ﺃﰊ ﺑﻜـﺮﺓ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
ﻭﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ
ﺻﻠﻰ ﻢ ﺍﳌﻐﺮﺏ ﻓﺼﻠﻰ ﺑﺎﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ ﺛﻼﺙ ﺭﻛﻌﺎﺕ ﰒ ﺳﻠﻢ ﰒ ﺻﻠﻰ ﺑﺎﻟﻄﺎﺋﻔـﺔ
ﺍﻟﺜﺎﻧﻴﺔ ﺛﻼﺙ ﺭﻛﻌﺎﺕ ﰒ ﺳﻠﻢ ﻓﻜﺎﻥ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳـﺖ ﺭﻛﻌـﺎﺕ
ﻭﻟﻜﻞ ﻃﺎﺋﻔﺔ ﺛﻼﺙ ﺭﻛﻌﺎﺕ ﻭﰲ ﺻﺤﺔ ﻫﺬ ﺍ ﺍﳋﱪ ﻧﻈﺮ .
ﻭﺍﶈﻔﻮﻅ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﻛﻤﺎ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﺷﻌﺚ ﻋﻦ ﺍﳊﺴﻦ
ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﻰ ﺑﻜﻞ ﻃﺎﺋﻔﺔ ﺭﻛﻌﺘﲔ ﻭﻫﻮ ﺍﻟـﺬﻱ
ﺩﻝ ﻋﻠﻴﻪ ﺧﱪ ﺟﺎﺑﺮ ﻭﻫﺬﻩ ﺻﻔﺔ ﺭﺍﺑﻌﺔ ﻣﻦ ﺻﻔﺎﺕ ﺻﻼﺓ ﺍﳋﻮﻑ ﻓﻴـﺼﻠﻲ ﺍﻹﻣـﺎﻡ
ﺑﺎﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ ﺭﻛﻌﺘﲔ ﻛﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ﲢﺮﺳﻬﻢ ﻣﻦ ﺍﻟﻌﺪﻭ ﻓـﺈﺫﺍ
ﺳﻠﻢ ﻗﺎﻡ ﻓﺼﻠﻰ ﺑﺎﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ﻟﺘﺤﺮﺳﻬﻢ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﻗﺪ ﺻﻠﺖ ﻓﻴـﺼﻠﻲ ـﻢ
ﺭﻛﻌﺘﲔ ﻭﻫﺬﺍ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ ،ﺃﻣﺎ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻓﻘـﺪ
ﺫﻫﺐ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻧﻪ ﻳﺼﻠﻲ ﺑﻜﻞ ﻃﺎﺋﻔﺔ ﺛﻼﺛﺎﹰ ﻭﻟﻜﻦ ﻳﺸﻜﻞ ﻋﻠﻰ ﻫﺬﺍ ﻣـﺎ
ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗـﺎﻝ " ﻓـﺮﺽ ﺍﷲ
ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻜﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﻀﺮ ﺃﺭﺑﻌﺎﹰ ﻭﰲ ﺍﻟـﺴﻔﺮ
ﺭﻛﻌﺘﲔ ﻭﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ .
ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺻﻼﺓ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ،ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﳋﱪ ﻻ ﻳﻨﺎﰲ
ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﻓﻘﺪ ﲪﻞ ﺍﻹﻣﺎﻡ ﺍﲪﺪ ﺭﲪﻪ ﺍﷲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠـﻰ ﻣـﺎ ﺇﺫﺍ
ﺍﻟﺘﺤﻢ ﺍﳉﻴﺸﺎﻥ ﻭﺍﻟﺘﻘﻰ ﺍﻟﻔﺮﻳﻘﺎﻥ ٣ﻓﺤﻴﻨﺌﺬ ﲣﻔﻒ ﺻﻼﺓ ﺍﳋﻮﻑ ﻛﻤﻴﺔ ﻭﻛﻴﻔﻴﺔ ﻭﻫﺬﺍ
ﺍﻟﻘﻮﻝ ﺃﻭﱃ ﻣﻦ ﻃﺮﺡ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﺣﱴ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻨﺴﻮﺥ
ﺑﺪﻭﻥ ﺑﻴﻨﺔ ﻭﻻ ﺑﺮﻫﺎﻥ ،ﻭﺍﳊﻖ ﺃﻧﻪ ﺣﺪﻳﺚ ﳏﻜﻢ ﻻ ﻧﺎﺳﺦ ﻟﻪ ﻭﳓﻦ ﻧﻌﻤﻞ ﲜﻤﻴﻊ ﻣﺎ
-3ﻣﻜﺘﻮب ﻓﻲ اﻟﺸﺮح اﻟﻘﺮﻧﺎن .
١١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﻧﺪﻉ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ ،ﻭﳓﻤﻞ ﺍﳊـﺪﻳﺚ
ﻋﻠﻰ ﺍﶈﻤﻞ ﺍﳊﺴﻦ ﻭﻧﻌﻤﻞ ﺑﺎﳉﻤﻴﻊ .
-٤٨١ﻭﻋﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ } :ﺃﹶﻥﱠ ﺍﹶﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺻﻠﹶﺎﺓﹶ ﺍﹶﻟﹾﺨـﻮﻑِ ﺑِﻬﺆﻟﹶـﺎﺀِ ﺭﻛﹾﻌـﺔﹰ،
ﺭﻭﺍﻩ ﺃﹶ ﺣﻤﺪ ،ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﻨﺴﺎﺋِﻲ ،ﻭﺻـﺤﺤﻪ { ﻭﺑِﻬ ﺆﻟﹶﺎﺀِ ﺭﻛﹾﻌﺔﹰ ،ﻭﻟﹶﻢ ﻳﻘﹾﻀﻮﺍ
.
ﺍﺑﻦِ ﺣﺒﺎﻥﹶ
-٤٨٢ﻭﻣِﺜﹾﻠﹸﻪ ﻋِﻨﺪ ﺍﺑﻦِ ﺧﺰﻳﻤﺔﹶ :ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ .
)ﺍﻟﺸﺮﺡ( :
ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﳋﻮﻑ
ﺑﺄﺻﺤﺎﺑﻪ ﺆﻻﺀ ﺭﻛﻌﺔ ﻭﺆﻻﺀ ﺭﻛﻌﺔ ﻭﱂ ﻳﻘﻀﻮﺍ " .
ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﻃﺮﻳﻖ ﺃﺷﻌﺚ ﺑﻦ ﺳﻠﻴﻢ ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻫﻼﻝ
ﻋﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺯﻫﺪﻡ ﻗﺎﻝ ﻛﻨﺎ ﻣﻊ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻄﱪﺳﺘﺎﻥ ﻓﻘﺎﻝ ﺃﻳﻜﻢ ﺻﻠﻰ ﻣﻊ
ﺍﻟﻨﱯ ﺻﻼﺓ ﺍﳋﻮﻑ ﻗﺎﻝ ﺣﺬﻳﻔﺔ ﺃﻧﺎ ﻓﺬﻛﺮﻩ .
ﻭﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﻟﻪ ﺷﺎﻫﺪ ﺻﺤﻴﺢ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ
ﺧﺰﳝﺔ ﻣﻦ ﻃﺮﻳﻖ ﺳﻔﻴﺎﻥ ﺣﺪﺛﲏ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﳉﻬﻢ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ
١٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎﹰ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ
ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺇﺳﺤﺎﻕ ﻭﺳﻔﻴﺎﻥ
ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﻭﺟﺎﺑﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺇﻻ ﺃﻧﻪ ﲪﻞ ﺍﻟﺮﻛﻌﺔ
ﺣﺎﻝ ﺍﳌﺴﺎﻳﻔﺔ ﻭﺣﺎﻝ ﺍﳊﺮﺏ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﻄﺎﺣﻨﺔ .
ﻗﺪ ﺟﺎﺀ ﰲ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ " :ﻓﺮﺽ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻜﻢ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﰲ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ " .
ﻭﻫﻮ ﺻﺮﻳﺢ ﰲ ﺻﺤﺔ ﺻﻼﺓ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ،ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﺼﺮ ﺻﻼﺓ
ﺍﳋﻮﻑ ﻛﻤﻴﺔ ﻭﻛﻴﻔﻴﺔ ﺧﻼﻓﺎﹰ ﻟﻠﺠﻤﻬﻮﺭ ﺍﻟﻘﺎﺋﻠﲔ ﻛﻤﻴﺔ ﻻ ﻛﻴﻔﻴﺔ ﻭﲪﻠﻮﺍ ﺣﺪﻳﺚ
ﺣﺬﻳﻔﺔ ﺃﻢ ﺻﻠﻮﺍ ﺭﻛﻌﺔ ﻷﻧﻔﺴﻬﻢ ﻟﻜﻦ ﻳﺮﺩﻩ ﻗﻮﻟﻪ " ﱂ ﻳﻘﻀﻮﺍ" ﻓﻬﻮ ﺻﺮﻳﺢ ﺃﻢ
ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ .
ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻔﻬﻢ ﺻﻔﲔ ﻭﺻﻠﻰ ﲟﻦ
ﺧﻠﻔﻪ ﺭﻛﻌﺔ ﰒ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﳋﻠﻒ ﻭﺗﻘﺪﻡ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﻭﺻﻠﻰ ﻢ ﺭﻛﻌﺔ ﻭﺳﻠﻢ ﻢ
ﲨﻴﻌﺎﹰ " ،ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻲ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺻﻔﺔ ﺻﻼﺓ ﺍﳋﻮﻑ .
ﺻﻠﹶﺎﺓﹸ } -٤٨٣ﻭﻋﻦِ ﺍِﺑﻦِ ﻋﻤﺮ ﺭﺿِﻲ ﺍﹶﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ
ﺿﻌِﻴﻒٍ .
ﺭﻭﺍﻩ ﺍﹶﻟﹾﺒﺰﺍﺭ ﺑِِﺈﺳﻨﺎﺩٍ { ﺍﹶﻟﹾﺨﻮﻑِ ﺭﻛﹾﻌﺔﹲ ﻋﻠﹶﻰ ﺃﹶﻱ ﻭﺟﻪٍ ﻛﹶﺎﻥﹶ
)ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﺻﻼﺓ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﻛﺎﻥ " .
١٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻣﻦ ﻃﺮﻳﻖ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﻥ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﺑـﻦ
ﻋﻤﺮ .
ﻭﺍﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﻥ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .
ﻭﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺻﻼﺓ ﺍﳋﻮﻑ ﺑﺮﻛﻌﺔ ﻭﺍﺣﺪﺓ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺧﺒـﺎﺭ
ﺍﻟﺼﺤﺎﺡ ﰲ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﺍﳋﱪ ﺇﳕﺎ ﺫﻛﺮ ﺷﺎﻫﺪﺍﹰ ﻻ ﺃﺻﻼﹰ ﻭﻟﻔﻈﻪ ﻋﻨﺪ ﺍﻟﺒﺰﺍﺭ " ﺻﻼﺓ
ﺍﳌﺴﺎﻳﻔﺔ ﺭﻛﻌﺔ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﲡﺰﺀ ﻋﻨﻪ " .
ﻭﻫﻮ ﻣﻦ ﻣﻨﺎﻛﲑ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﱐ ،ﻭﻗﺪ ﺃﻤﻪ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻮﺿﻊ.
ﺃﹶﺧﺮﺟﻪ ﺍﹶﻟـﺪﺍﺭﻗﹸﻄﹾﻨِﻲ { -٤٨٤ﻭﻋﻨﻪ ﻣﺮﻓﹸﻮﻋﺎ } :ﻟﹶﻴﺲ ﻓِﻲ ﺻﻠﹶﺎﺓِ ﺍﹶﻟﹾﺨﻮﻑِ ﺳﻬﻮ
ﺿﻌِﻴﻒٍ .
ﺑِِﺈﺳﻨﺎﺩٍ
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻨﻪ ﻣﺮﻓﻮﻋﺎﹰ " ﻟﻴﺲ ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ﺳﻬﻮ " .
ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺑﻦ ﺍﻟﺴﺮﻱ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ
ﺍﺑﻦ ﻋﻤﺮ ﺑﻪ .
ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻭﻫﻮ ﺿﻌﻴﻒ ﻟﻜﻦ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳋـﱪ ﻫـﻮ
ﺍﳊﻖ ﻓﻠﻴﺲ ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ﺳﺠﻮﺩ ﺳﻬﻮ ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺗﻄﻮﻳﻠﻬﺎ ﻭﻫﻲ ﻣﻘـﺼﻮﺭﺓ
ﻛﻤﻴﺔ ﻭﻛﻴﻔﻴﺔ .
ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﻣﺸﺮﻭﻋﻴﺔ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﺿﻌﻴﻒ ﻷﺎ ﺇﺫﺍ ﻛﺎﻧـﺖ
ﻣﻘﺼﻮﺭﺓ ﺍﻟﻜﻢ ﻭﺍﻟﻜﻴﻒ ﻓﺄﺣﺮﻯ ﺳﻘﻮﻁ ﺍﻟﺴﻬﻮ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﻳﻌﻄﻲ ﻓﺮﺻﺔ ﻟﻌﺪﻭﻫﻢ
ﻣﻦ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺭﻗﺎﻢ .
ﻓﺴﻘﻮﻃﻪ ﻫﻨﺎ ﻣﻦ ﲰﺎﺣﺔ ﺍﻟﺪﻳﻦ ﻭﻳﺴﺮﻩ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻳﺴﻘﻄﺎﻥ ﻣـﻊ
ﺳﻘﻮﻁ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﺳﻘﻮﻁ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﺍﳌﺨﺘﻠـﻒ ﰲ ﺇﳚﺎﺑـﻪ
ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﺳﺘﺤﺒﺎﺑﻪ ،ﻭﺍﳊﻖ ﺇﳚﺎﺑﻪ ﺇﻻ ﺃﻧﻪ ﻳﺴﻘﻂ ﰲ ﺣﺎﻻﺕ :
١٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
-١ﺻﻼﺓ ﺍﳋﻮﻑ .
-٢ﰲ ﺣﻖ ﺍﳌﻮﺳﻮﺳﲔ .
-٣ﻳﺴﻘﻂ ﺳﺠﻮﺩ ﺍ ﻟﺴﻬﻮ ﰲ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﻟﺌﻼ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺴﻠﺴﻞ .
ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ
)ﺍﻟﺸﺮﺡ(:
ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﻟﻔﻘﻬﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴـﺪﻳﻦ ﻋﻘـﺐ ﺻـﻼﺓ
ﺍﳋﻮﻑ ﻭﺃﻥ ﳜﺘﻤﻮﺍ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺒﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﻜﺴﻮﻑ ﻭﺍﻻﺳﺘـﺴﻘﺎﺀ
ﻭﺍﳉﻨﺎﺯﺓ ﻭﻣﺮﺍﺩﻫﻢ ﺭﲪﻬﻢ ﺍﷲ ﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﻔﻘﻬﻲ ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻟﻮﻱ ﻓﻤﺎ ﺗﻜـﺮﺭ
ﻭﺟﻮﺩﻩ ﻳﻘﺪﻣﻮﻧﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﻊ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﻭﻳﻘﺪﻣﻮﻥ ﻣﺎ ﻛﺎﻥ ﻣـﻦ
ﻓﺮﻭﺽ ﺍﻷﻋﻴﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺎﺕ .
ﺍﻟﹾﻔِﻄﹾﺮ } -٤٨٥ﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﹶﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ
ﺭﻭﺍﻩ ﺍﹶﻟﺘﺮﻣِﺬِﻱ. { ﻳﻮﻡ ﻳﻔﹾﻄِﺮ ﺍﹶﻟﻨﺎﺱ ،ﻭﺍﻟﹾﺄﹶﺿﺤﻰ ﻳﻮﻡ ﻳﻀﺤﻲ ﺍﹶﻟﻨﺎﺱ
)ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺍﻟﻔﻄﺮ ﻳﻮﻡ
ﻳﻔﻄﺮﻭﻥ ﻭﺍﻷﺿﺤﻰ ﻳﻮﻡ ﺗﻀﺤﻮﻥ " .
١٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻫﺬﺍ ﺍﳋﱪ ﺟﺎﺀ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺎﺋـﺸﺔ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻬﺎ .
ﻓﻌﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﻃﺮﻳﻖ ﳛﻲ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﺍﺑﻦ ﺍﳌﻨﻜﺪﺭ ﻋـﻦ ﻋﺎﺋـﺸﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﻪ .
ﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺴﻰ ﻭﺳﺄﻟﺖ ﳏﻤﺪﺍﹰ ﻋﻦ ﲰﺎﻉ ﺍﺑﻦ ﺍﳌﻨﻜﺪﺭ ﻋﻦ ﻋﺎﺋﺸﺔ ﻓﻘﺎﻝ :ﲰﻊ ﻣﻨـﻬﺎ
ﻳﻘﻮﻝ ﲰﻌﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ .
ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﺧﻨﺴﻲ ﻋﻦ ﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ ﻋـﻦ ﺃﰊ ﻫﺮﻳـﺮﺓ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻨﺤﻮﻩ ،ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻳﻘﻮﻱ ﻣﺎ ﺳﺒﻖ ﻓﺈﻥ ﳛﻲ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﳐﺘﻠﻒ ﻓﻴﻪ
ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﲪﺪ ﺭﲪﻪ ﺍﷲ :ﻟﻴﺲ ﲝﺠﺔ ،ﻭﻋﻨﻪ ﻗﺎﻝ :ﻟﲔ ﺍﳊﺪﻳﺚ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ :ﺻﺪﻭﻕ ﺗﻐﲑ ﺣﻔﻈﻪ ،ﻭﺃﻳﻀﺎﹰ ﰲ ﺍﻷﺧﻨﺴﻲ ﻛﻼﻡ ﻳﺴﲑ .
ﻭﻗﺪ ﺟﺎﺀ ﺍﳋﱪ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺍﳌﻨﻜﺪﺭ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻓﻴﻪ ﺇﻧﻘﻄـﺎﻉ
ﻓﺈﻥ ﺍﺑﻦ ﺍﳌﻨﻜﺪﺭ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻟﻪ ﳛﻲ ﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺯﺭﻋﺔ .
ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺭﺃﻯ ﺍﳍﻼﻝ ﻭﺣﺪﻩ ﻭﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﺃﻥ ﻻ ﻳـﺼﻮﻡ
ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻔﻄﺮ ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﺭﲪـﻪ ﺍﷲ ﰲ
ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻭﻋﻦ ﺃﲪـﺪ
ﺭﻭﺍﻳﺔ ﺃﻥ ﻳﺼﻮﻡ ﻭﻻ ﻳﻔﻄﺮ ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟـﻚ ﻭﺃﰊ ﺣﻨﻴﻔـﺔ
،ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﻪ ﺃﻧﻪ ﻳﺼﻮﻡ ﻭﻳﻔﻄﺮ ﺳﺮﺍﹰ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ .
ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻳﺸﻬﺪ ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻤﻦ ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﻓﺈﻧﻪ ﻻ ﻳﺼﻮﻡ ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ
ﻭﻻ ﻳﻔﻄﺮ ﺇﻻ ﻣﻌﻬﻢ .
ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻳﺼﻮﻡ ﻭﺣﺪﻩ ﻭﻻ ﻳﻔﻄﺮ ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ ﻓﻬﺬﺍ ﻗـﻮﻝ ﻣﺎﻟـﻚ ﻭﺃﰊ
ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻭﻭﺟﻪ ﻫﺬﺍ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﺭﺃﻯ ﺍﳍﻼﻝ ﻓﻠﺰﻣﻪ ﺍﻟﻌﻤﻞ ﲟـﺎ ﺗـﻴﻘﻦ
ﲞﻼﻑ ﺧﺮﻭﺟﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺷﺎﻫﺪﻳﻦ .
١٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺃﻧﻪ ﻳﺼﻮﻡ ﻭﻳﻔﻄﺮ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﳌﺴﺄﻟﺔ ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ
ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻭﺟﻪ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻗﺪ ﺭﺃﻯ ﺍﳍﻼﻝ ﻭﲢﻘﻖ ﺩﺧﻮﻟﻪ ﻭﺧﺮﻭﺟـﻪ
ﻓﻠﺰﻣﻪ ﺃﻥ ﻳﻌﻤﻞ ﲟﺎ ﺗﻴﻘﻨﻪ ﻭﺃﻣﺎ ﻭﺟﻪ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻻ ﻳﺼﻮﻡ ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻔﻄﺮ ﺇﻻ
ﻣﻌﻬﻢ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﺍﳋﱪ ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻭﺍﻟﻮﺟﻪ ﰲ ﻫﺬﺍ ﺃﻥ ﺍﳌﺮﺀ ﻗﺪ ﳜﻄﺊ
ﰲ ﺭﺅﻳﺘﻪ ﻓﻜﺎﻥ ﻟﺰﻭﻡ ﻗﻮﻝ ﺍﻷﻛﺜﺮﻳﻦ ﻭﺗﺮﺟﻴﺢ ﺭﺃﻳﻬﻢ ﻋﻠﻰ ﺭﺃﻳﻪ ﺃﻭﱃ ﻭﻷﻥ ﺗﻔﺮﺩﻩ ﰲ
ﻫﺬﺍ ﻋﻦ ﺍﻟﻨﺎﺱ ﻳﺆﺩﻱ ﺇﱃ ﺗﻔﺮﻳﻘﻬﻢ ﻭﲤﺰﻳﻖ ﴰﻠﻬﻢ ﻭﻳـﺆﺩﻱ ﺇﱃ ﺍﻟﺘـﺸﻜﻴﻚ ﰲ ﺃﺩﺍﺀ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺷﺮﻁ ﻛﻮﻧﻪ ﻫﻼﻻﹰ ﻭﺷﻬﺮﺍﹰ ﺷـﻬﺮﺗﻪ ﺑـﲔ
ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﻬﻼﻝ ﺍﻟﻨﺎﺱ ﺑﻪ ﻓﺈﺫﺍ ﱂ ﻳﺸﺘﻬﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ﱂ ﻳﻜﻦ ﺍﻟﺸﻬﺮ ﻗﺪ ﺩﺧﻞ .
-٤٨٦ﻭﻋﻦ ﺃﹶﺑِﻲ ﻋﻤﻴﺮِ ﺑﻦِ ﺃﹶﻧﺲٍ ،ﻋﻦ ﻋﻤﻮﻣﺔٍ ﻟﹶﻪ ﻣِﻦ ﺍﹶﻟﺼﺤﺎﺑﺔِ } ،ﺃﹶﻥﱠ ﺭﻛﹾﺒﺎ
ﺟﺎﺀُﻭﺍ ،ﻓﹶﺸﻬِﺪﻭﺍ ﺃﹶﻧﻬﻢ ﺭﺃﹶﻭﺍ ﺍﻟﹾﻬِﻠﹶﺎﻝﹶ ﺑِﺎﻟﹾﺄﹶﻣﺲِ ،ﻓﹶﺄﹶﻣﺮﻫﻢ ﺍﹶﻟﻨﺒِﻲ ﺃﹶﻥﹾ ﻳﻔﹾﻄِﺮﻭﺍ ،ﻭﺇِﺫﹶﺍ
ﺭﻭﺍﻩ ﺃﹶ ﺣﻤﺪ ،ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ- ﻭﻫﺬﹶﺍ ﻟﹶﻔﹾﻈﹸﻪ -ﻭِﺇﺳﻨﺎﺩﻩ { ﺃﹶﺻﺒﺤﻮﺍ ﻳ ﻐﺪﻭﺍ ِﺇﻟﹶﻰ ﻣﺼﻠﱠﺎﻫﻢ
ﺻﺤِﻴﺢ.
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﰊ ﻋﻤﲑ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﻋﻤﻮﻣﺔ ﻟﻪ ﻣـﻦ ﺃﺻـﺤﺎﺏ
ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺭﻛﺒﺎﹰ ﺟﺎﺀﻭﺍ ﻓﺸﻬﺪﻭﺍ ﺍﻢ ﺭﺃﻭﺍ ﺍﳍﻼﻝ ﺑـﺎﻷﻣﺲ
ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻔﻄﺮﻭﺍ ﻭﺇﺫﺍ ﺃﺻﺒﺤﻮﺍ ﺃﻥ ﻳﻐﺪﻭﺍ ﺇﱃ ﻣﺼﻼﻫﻢ
.
١٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﻨﻨﻪ ﻓﻘﺎﻝ ﺣﺪﺛﻨﺎ ﺣﻔﺺ ﺑﻦ ﻋﻤـﺮ ﻗـﺎﻝ
ﺃﺧﱪﻧﺎ ﺷﻌﺒﺔ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻭﺣﺸﻴﺔ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺑﻪ .
ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﻟﺒﺰﺍﺭ ﻭﻏﲑﳘﺎ ﻭﺍﳊﺪﻳﺚ ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻗﺎﻟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺭﲪـﻪ ﺍﷲ
ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ،ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ ﺇﺳـﻨﺎﺩﻩ ﺣـﺴﻦ ﻭﻗـﺪ
ﺻﺤﺤﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﻗﺎﻝ ﳚﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﺑﻦ
ﺣﻨﺒﻞ ﻓﻘﺎﻟﻮﺍ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﺇﻻ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻓﺈﻥ ﺍﻟﻨـﺎﺱ ﻳﻔﻄـﺮﻭﻥ
ﻭﻳﺼﻠﻮﻥ ﺍﻟﻌﻴﺪ ﻣﻦ ﺍﻟﻐﺪ ،ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻓﻘﺎﻝ :ﻓـﺈﻥ ﱂ
ﻳﻌﻠﻤﻮﺍ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﺇﻻ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻓﺈﻥ ﺍﻟﻌﻴﺪ ﻻ ﺗﺼﻠﻰ
ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺣﺠﺔ ﻋﻠﻰ ﺍﳌﺎﻟﻜﻴﺔ .
ﻭﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ ﻗﻀﺎﺀ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻭﻫﻞ ﺗﻘﻀﻰ ﻋﻠﻰ ﺻﻔﺘﻬﺎ ﻭﻫﻴﺌﺘﻬﺎ ﺃﻡ ﻻ.
ﻗﻮﻻﻥ ﻷﻫﻞ ﺍﻟﻌﻠﻢ :
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ /ﺃﺎ ﺗﻘﻀﻰ ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ ﻭﺻﻔﺘﻬﺎ.
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ /ﺃﺎ ﺗﺼﻠﻰ ﺃﺭﺑﻌﺎﹰ ﺑﺴﻼﻡ ﻭﺍﺣﺪ .
ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ ﻓﻠﻴﺲ ﻣﻊ ﻣﻦ ﻗﺎﻝ ﺇﺎ ﺗﺼﻠﻰ ﺃﺭﺑﻌﺎﹰ ﺑﺴﻼﻡ ﻭﺍﺣﺪ ﺩﻟﻴﻞ ﻭﺍﻟﻘﻀﺎﺀ
ﳛﻜﻲ ﺍﻷﺩﺍﺀ ﻓﺘﺼﻠﻰ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ ﻭﺻﻔﺘﻬﺎ .
ﻭﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎﹰ ﻗﻀﺎﺀ ﺍﻟﺴﻨﻦ ﺍﳌﺆﻛﺪﺓ ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺻﻼﺓ ﺍﻟﻌﻴـﺪ
ﺳﻨﺔ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻣﺎ ﻋﻠﻰ
ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ ﺃﻭ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻓﻼ ﻳﺼﻠﺢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ
ﳌﺎ ﺫﻛﺮﻧﺎ ،ﻭﻗﻀﺎﺀ ﺍﻟﺴﻨﻦ ﺍﳌﺆﻛﺪﺓ ﻓﻴﻪ ﺗﻔﺼﻴﻞ :
١٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻦ ﻧﺴﻴﺎﻥ ﺃﻭ ﻋﻦ ﺷﻐﻞ ﻻ ﻳﺘﻤﻜﻦ ﻣﻌﻪ ﺍﳌﺮﺀ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﺴﻨﺔ ﻓﻔـﻲ
ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﻗﻀﺎﺀ ﺍﻟﺴﻨﻦ ﻓﻴﻘﻀﻲ ﺭﺍﺗﺒﺔ ﺍﻟﻈﻬﺮ ﺍﻟﻘﺒﻠﻴﺔ ﻣﻊ ﺍﻟﺒﻌﺪﻳﺔ ﻭﺭﺍﺗﺒـﺔ
ﺍﻟﻈﻬﺮ ﺍﻟﺒﻌﺪﻳﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻭﺭﺍﺗﺒﺔ ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ،ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﺘـﺮﻙ
ﻋﻦ ﻛﺴﻞ ﻭﺎﻭﻥ ﻓﺎﳊﻖ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﻏﲑ ﻣﺸﺮﻭﻉ ﺇﺫﺍ ﻓﺎﺕ ﺍﻟﻮﻗﺖ .
-٤٨٧ﻭﻋﻦ ﺃﹶﻧﺲٍ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ ﻟﹶﺎ ﻳﻐﺪﻭ ﻳﻮﻡ ﺍﹶﻟﹾﻔِﻄﹾﺮِ ﺣﺘﻰ
ﺕ { ﺃﹶﺧﺮﺟﻪ ﺍﹶﻟﹾﺒﺨﺎﺭِﻱ.
ﻳﺄﹾﻛﹸﻞﹶ ﺗﻤﺮﺍ ٍ
ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ ﻣﻌﻠﱠﻘﹶﺔٍ -ﻭﻭﺻﻠﹶﻬﺎ ﺃﹶﺣﻤﺪ :-ﻭﻳﺄﹾﻛﹸﻠﹸﻬﻦ ﺃﹶﻓﹾﺮﺍﺩﺍ .
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻐﺪﻭ ﻳﻮﻡ
ﺍﻟﻔﻄﺮ ﺣﱴ ﻳﺄﻛﻞ ﲤﺮﺍﺕ " .
ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ ﻓﻘﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻗـﺎﻝ
ﺃﺧﱪﻧﺎ ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﻫﺸﻴﻢ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻧﺲ ﻋـﻦ
ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ..ﺍﳊﺪﻳﺚ .
١٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻭﻗﺎﻝ ﻣﺮﺟﻰ ﺑﻦ ﺭﺟﺎﺀ ﺣﺪﺛﲏ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺃﻧﺲ ﻗﺎﻝ ﺣﺪﺛﻨﺎ
ﺃﻧﺲ ﻭﻓﻴﻪ " ﻳﺄﻛﻠﻬﻦ ﻭﺗﺮﺍ " .
ﻭﻭﺻﻠﻬﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﻏﲑﻩ ﺑﻠﻔﻆ " ﻳﺄﻛﻠﻬﻦ ﺇﻓﺮﺍﺩﺍﹰ " .
ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺭﲪﻪ ﺍﷲ ﻭﺃﻋﻠﻪ ﺑﻌﻨﻌﻨﺔ ﻫﺸﻴﻢ
ﻭﺍﻹﺧﺘﻼﻑ ﻋﻠﻴﻪ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﺍﻹﻋﻼﻝ ﻏﲑ ﻇﺎﻫﺮ ﻓﺈﻥ ﻫﺸﻴﻤﺎﹰ ﺭﲪﻪ ﺍﷲ ﺻﺮﺡ
ﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﻋﺒﻴﺪﺍﷲ ﻭﻗﺪ ﺗﻮﺑﻊ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺗﺎﺑﻌﻪ ﻣﺮﺟﻰ ﺑﻦ ﺭﺟﺎﺀ ﻭﺃﻣﺎ
ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻫﺸﻴﻢ ﻓﺈﻧﻪ ﺇﺧﺘﻼﻑ ﻏﲑ ﻣﺆﺛﺮ ﻓﻘﺪ ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺃﺑﻮ
ﺍﻟﺮﺑﻴﻊ ﻭﻏﲑﳘﺎ ﻋﻦ ﻫﺸﻴﻢ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪﺍﷲ .
ﻭﺭﻭﺍﻩ ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ ﻭﻏﲑﻫﻢ ﻋﻦ ﻫـﺸﻴﻢ
ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ،ﻭﻫﺬﺍ ﺍﻹﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﻣﺆﺛﺮ ﻭﻻ ﳜﻔﻰ ﻋﻠـﻰ
ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺎ ﻭﻗﻊ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﺧﺘﻼﻑ ،ﺇﻻ ﺃﻧﻪ ﺭﲪﻪ ﺍﷲ ﱂ ﻳﻠﺘﻔﺖ
ﺇﻟﻴﻪ ﻓﺄﻭﺭﺩ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﻋﺘﻤﺪ ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﺳـﻠﻴﻤﺎﻥ ﻋـﻦ ﻫـﺸﻴﻢ
ﻭﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻏﲑﻩ .
ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺼﺒﺢ ﺑﺘﻤﺮﺍﺕ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﳋـﺮﻭﺝ ﺇﱃ
ﺍﳌﺼﻠﻰ ﻭﻳﺴﺘﺤﺐ ﰲ ﻫﺬﻩ ﺍﻟﺘﻤﺮﺍﺕ ﺃﻥ ﺗﻜﻮﻥ ﻭﺗﺮﺍﹰ ﻷﻥ ﺍﷲ ﻭﺗﺮ ﳛﺐ ﺍﻟﻮﺗﺮ ﻛﻤـﺎ
ﺟﺎﺀ ﻫﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻗﺪ ﻗﻴـﻞ ﺇﻥ ﺍﳊﻜﻤـﺔ
ﺑﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺄﻛﻞ ﲤﺮﺍﺕ ﻗﺒﻞ ﺍﻟﻐﺪﻭ ﺇﱃ ﺍﳌﺼﻠﻰ ﻗﻴﻞ ﻟﻴﻤﺘﺜﻞ
ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻔﻄﺮ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺣﱴ ﻻ ﻳﻈﻦ ﻇﺎﻥ ﻟـﺰﻭﻡ ﺍﻟـﺼﻮﻡ ﺇﱃ ﺃﺩﺍﺀ
ﺍﻟﺼﻼﺓ ﻓﻜﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺒﺎﺩﺭ ﺑﺎﻟﻔﻄﺮ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻟﻴﻌﻠﻢ ﺍﻷﻣـﺔ
ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﻟﻴﺲ ﺑﻴﻮﻡ ﺻﻴﺎﻡ ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﳜﺼﺺ ﺍﻟﺘﻤﺮ ﻓﻘﻴﻞ ﳌﺎ ﻛﺎﻥ ﺍﻟﺼﻮﻡ ﻳﻀﻌﻒ ﺍﻟﺒﺼﺮ ﻭﺍﻟﺘﻤﺮ ﻳﻘﻮﻱ ﺍﻟﺒﺼﺮ ﻓﻀﻞ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺘﻤﺮ ﻋﻠﻰ ﻏﲑﻩ ﻭﺑﺎﺩﺭ ﺑﺎﻟﻔﻄﺮ ﺑﻪ ﻟﻴﻌﻮﺽ ﻣـﺎ ﺣـﺼﻞ ﻣـﻦ
٢٠ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﻟﻀﻌﻒ ﺑﺴﺒﺐ ﺍﻟﺼﻴﺎﻡ ،ﻭﺃﻣﺎ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻓﺎﳌﺴﺘﺤﺐ ﻓﻴﻪ ﺃﻻ ﻳﺄﻛﻞ ﺍﳌﺴﻠﻢ ﺷـﻴﺌﺎﹰ
ﺣﱴ ﻳﺼﻠﻲ ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺫﻛﺮ ﺩﻟﻴﻞ ﺫﻟﻚ .
ﻟﹶﺎ ﻳﺨﺮﺝ ﻳﻮﻡ -٤٨٨ﻭﻋﻦِ ﺍﺑﻦِ ﺑﺮﻳﺪﺓﹶ ،ﻋﻦ ﺃﹶﺑِﻴﻪِ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺍﻟﻨﺒِﻲ
ﺭﻭﺍﻩ ﺃﹶﺣﻤﺪ، { ﺍﹶﻟﹾﻔِﻄﹾﺮِ ﺣﺘﻰ ﻳﻄﹾﻌﻢ ،ﻭﻟﹶﺎ ﻳﻄﹾﻌﻢ ﻳﻮﻡ ﺍﹶﻟﹾﺄﹶﺿﺤﻰ ﺣﺘﻰ ﻳﺼﻠﱢﻲ
ﻭﺍﹶﻟﺘﺮﻣِﺬِﻱ ،ﻭﺻﺤﺤﻪ ﺍﺑﻦِ ﺣﺒﺎﻥﹶ.
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺍﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ " ﻻ ﳜﺮﺝ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺣﱴ ﻳﻄﻌﻢ ﻭﻻ ﻳﻄﻌﻢ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﺣﱴ ﻳﺼﻠﻲ ".
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﺴﻨﺪﻩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ
ﺳﻨﻨﻪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳـﻖ
ﺛﻮﺍﺏ ﺑﻦ ﻋﺘﺒﺔ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ.
ﻭﻗﺪ ﺻﺤﺤﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ ﻭﻫﺬﻩ ﺳﻨﺔ ﻋﺰﻳﺰﺓ ﻣﺴﺘﻔﻴﻀﺔ ﰲ
ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ،ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻭﺣﺴﻨﻪ ﺍﻟﻨﻮﻭﻱ .
ﻭﻗﺪ ﺟﺎﺀ ﺍﳋﱪ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﻃﺮﻳﻖ ﻋﻘﺒﺔ ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﻋﺒـﺪﺍﷲ ﺑـﻦ
ﺑﺮﻳﺪﺓ ﺑﻪ .
ﻭ)ﻋﻘﺒﺔ( ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ﺿﻌﻔﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻟﻜﻦ ﺗﺎﺑﻌﻪ ﻛﻤـﺎ
ﺳﺒﻖ ﺛﻮﺍﺏ ﺑﻦ ﻋﺘﺒﺔ ﻭﻫﻮ ﺻﺪﻭﻕ ،ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪـﻪ ﺍﷲ
ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ،ﻭﻗﺪ ﻇﻦ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ ﺑﺎﻟﺘﻘﺮﻳﺐ ﺑﻠﻔﻈﺔ ﺻﺪﻭﻕ ﻓﻘﺎﻝ ﻋﻨﻪ ﺑﺄﻧﻪ ﻣﻘﺒﻮﻝ
،ﻭﻫﺬﺍ ﻏﻠﻂ ﻓﺄﻗﻞ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﻭﻗﺎﹰ ،ﻷﻥ ﺍﺑﻦ ﻣﻌﲔ ﻗﺪ ﻭﺛﻘﻪ ﻭﻗﺎﻝ ﻋﻨﻪ ﺃﺑﻮ
ﺩﺍﻭﺩ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ،ﻭﺻﺤﺢ ﻟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .
٢١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻷﻛﻞ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﳌـﺼﻠﻰ ﻗـﺎﻝ
ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳌﻐﲏ :ﻻ ﻧﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻓﺎﹰ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ
ﺫﻟﻚ ﻟﻴﺒﺎﺩﺭ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﻔﻄﺮ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻷﻥ ﺍﻟﺼﻴﺎﻡ ﰲ ﻳﻮﻡ ﺍﻟﻌﻴـﺪ ﳏـﺮﻡ
ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻛﻞ ﺍﻟﺘﻤﺮﺍﺕ ﻭﺗﺮﹰﺍ
ﻭﻳﺴﺘﺤﺐ ﺍﻹﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺘﻤﺮ ﻷﻧﻪ ﺃﻧﻔﻊ ﻟﻠﻤﻌﺪﺓ ،ﻭﻫﺬﺍ ﺍﻟﺸﺮﻉ ﺍﳌﻄﻬﺮ ﺃﺗﻰ ﲝﻔﻆ
ﺍﻷﺑﺪﺍﻥ ﻛﻤﺎ ﺃﺗﻰ ﲝﻔﻆ ﺍﻷﺩﻳﺎﻥ ﺃﻳﻀﺎﹰ ﻓﻼ ﺧﲑ ﺇﻻ ﺩﻟﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﺪﻧﻴﺎ .
ﺃﻣﺎ ﰲ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻓﺎﳌﺴﺘﺤﺐ ﻋﺪﻡ ﺍﻷﻛﻞ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻟﻴﺒﺎﺩﺭ ﺑﺎﻷﻛﻞ ﺑﻌﺪ ﺍﻟﺼﻼﺓ
ﻓﺈﻥ ﺍﻷﻛﻞ ﻣﻦ ﺍﻷﺿﺤﻴﺔ ﻣﺸﺮﻭﻉ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻗـﺪ ﺫﻫـﺐ ﺍﳉﻤﻬـﻮﺭ ﺇﱃ
ﺍﺳﺘﺤﺒﺎﺑﻪ ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺇﱃ ﻭﺟﻮﺏ ﺍﻷﻛﻞ ﻣﻦ ﺍﳍﺪﻱ ﻭﺍﻷﺿﺤﻴﺔ ﻓﻴﺸﺮﻉ
ﻟﻠﻤﺴﻠﻢ ﺃﻻ ﻳﺄﻛﻞ ﻗﺒﻞ ﺻﻼﺓ ﺍﻷﺿﺤﻰ ﻓﺈﺫﺍ ﺭﺟﻊ ﺃﻛﻞ .
ﺃﹸﻣِﺮﻧﺎ ﺃﹶﻥﹾ ﻧﺨﺮِﺝ ﺍﹶﻟﹾﻌﻮﺍﺗِﻖ ،ﻭﺍﻟﹾﺤﻴﺾ ﻓِﻲ } -٤٨٩ﻭﻋﻦ ﺃﹸﻡ ﻋﻄِﻴﺔﹶ ﻗﹶﺎﻟﹶﺖ:
ﻣﺘﻔﹶﻖ { ﺤﻴﺾ ﺍﹶﻟﹾﻤﺼﻠﱠﻰ
ﺍﻟﹾﻌِﻴﺪﻳﻦِ؛ ﻳﺸﻬﺪﻥﹶ ﺍﻟﹾﺨﻴﺮ ﻭﺩﻋﻮﺓﹶ ﺍﹶﻟﹾﻤﺴﻠِﻤِﲔ ،ﻭﻳﻌﺘﺰِﻝﹸ ﺍﹶﻟﹾ
ﻋﻠﹶﻴﻪِ .
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺃﻣﺮﻧﺎ ﺃﻥ ﲣﺮﺝ ﺍﻟﻌﻮﺍﺗﻖ ﻭﺍﳊﻴﺾ ﰲ ﺍﻟﻌﻴـﺪﻳﻦ
ﻳﺸﻬﺪﻭﻥ ﺍﳋﲑ ﻭﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻌﺘﺰﻝ ﺍﳊﻴﺾ ﺍﳌﺼﻠﻰ "
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻗـﺎﻝ
ﺃﺧﱪﻧﺎ ﺃﻳﻮﺏ ﻋﻦ ﺣﻔﺼﺔ ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﺑﻪ .
٢٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺰﻫﺮﺍﱐ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﻋﻦ ﺃﻳﻮﺏ
ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﺑﻪ .
ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﳘﺎ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﺑﻪ .
ﻗﻮﻟﻪ " ﺃﹸﻣﺮﻧﺎ" ،ﰲ ﺭﻭﺍﻳﺔ " ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :
ﻭﺻﻴﻐﺔ ﺃﹸﻣﺮﻧﺎ ﺑﻜﻼﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻻ ﲢﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﺇﻻ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻵﻣﺮ ﻫﻮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﺃﻟﻔﻴﺘﻪ:
ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻭ ﳓﻮ ﺃﻣﺮﻧﺎ ﺣﻜﻤﻪ ﺍﻟﺮﻓﻊ ﻭﻟﻮ
ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﻛﺜﺮ ﺑﻌﺪ ﺍﻟﻨﱯ ﻗﺎﻟﻪ ﺑﺄﻋﺼﺮ
ﻗﻮﳍﺎ " ﺍﳊﻴﺾ ﻭﺫﻭﺍﺕ ﺍﳋﺪﻭﺭ " :
ﺃﻣﺎ ﺍﳊﻴﺾ ﻓﺘﻌﺘﺰﻝ ﻣﺼﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﲡﻠﺲ ﺧﻠﻔﻬﻢ ﺃﻭ ﻋﻦ ﳝﻴﻨﻬﻢ ﺃﻭ ﻋﻦ ﴰـﺎﳍﻢ
ﺍﳌﺮﺍﺩ ﺃﺎ ﺗﻌﺘﺰﻝ ﺍﳌﺼﻠﻰ ،ﻭﻗﺪ ﺍﺣﺘﺞ ﺬﺍ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠـﻰ ﲢـﺮﱘ ﺩﺧـﻮﻝ
ﺍﳊﺎﺋﺾ ﺍﳌﺴﺎﺟﺪ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻹﺳﺘﺪﻻﻝ ﻇﺎﻫﺮﺍﹰ ﻷﻥ ﺍﳋﱪ ﺇﳕﺎ ﺩﻝ ﻋﻠـﻰ ﺇﻋﺘـﺰﺍﻝ
ﺍﳊﻴﺾ ﺍﳌﺼﻠﻰ ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺑﺎﳌﺼﻠﻰ ﺃﻣﺎﻛﻦ ﻣﺼﻠﻴﺎﺕ ﺍﻟﻨﺎﺱ ﻓﻠﻮ ﺟﻠﺴﺖ ﺧﻠﻔﻬﻢ ﺃﻭ
ﺑﻘﺮﺏ ﻣﻨﻬﻢ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺎﺟﺪ ﻟﻮ ﱂ ﲡﻠﺲ ﰲ
ﻣﺼﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻣﻨﻌﺖ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ،ﺇﳕﺎ ﺍﶈﺬﻭﺭ ﺃﻥ ﺗﺄﺧﺬ ﻣﻜﺎﻧـﹰﺎ
ﻣﻦ ﺃﻣﺎﻛﻦ ﺍﳌﺼﻠﲔ ﻭﲡﻠﺲ ﰲ ﻣﺼﻠﻴﺎﻢ ﺃﻣﺎ ﻟﻮ ﺟﻠﺴﺖ ﺧﻠﻔﻬﻢ ﻭﱂ ﺗﺄﺧـﺬ ﳏـﻼﹰ
ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﺻﺮﻳﺢ ﳝﻨﻊ ﻣﻦ ﺫﻟﻚ ﻭﻗﺪ ﺗﻘﺪﻡ ﲝﺚ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺫﻛﺮ ﻣﺬﺍﻫﺐ
ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﺩﻟﺘﻬﺎ .
ﻭﻗﺪ ﺃﺣﺘﺞ ﲝﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﲨﺎﻋﺔ ﻣـﻦ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﻗﺎﻝ ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﺮ ﺎ
٢٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺃﻣﺮ ﺑﺈﺧﺮﺍﺝ ﺍﳊﻴﺾ ﻭﺫﻭﺍﺕ ﺍﳋﺪﻭﺭ ﺃﻱ ﺍﻟﱵ ﻻ ﻳﻔﺎﺭﻗﻦ ﺍﻟﺒﻴﻮﺕ ،ﻓﻠـﻮ ﱂ ﺗﻜـﻦ
ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻭﺍﺟﺒﺔ ﺍﳊﻀﻮﺭ ﻣﺎ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﺧﺮﺍﺝ ﺍﳊـﻴﺾ
ﻭﺍﻟﻌﻮﺍﺗﻖ ﻭﰲ ﻫﺬﺍ ﺍﻹﺳﺘﺪﻻﻝ ﻧﻈﺮ ﻷﻥ ﺻﻴﻐﺔ ﺍﻷﻣﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻺﺳﺘﺤﺒﺎﺏ ﻻ
ﻟﻺﳚﺎﺏ ﻭﻫﻨﺎ ﻗﺮﺍﺋﻦ ﺗﺪﻝ ﺃﻥ ﺍﻷﻣﺮ ﻟﻺﺳﺘﺤﺒﺎﺏ ،ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻣـﺎ ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ
ﻭﻏﲑﻩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻣﻦ ﻃﺮﻳﻖ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺼﻨﺎﲝﻲ ﻋـﻦ
ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﲬﺲ ﺻﻠﻮﺍﺕ ﻓﺮﺿﻬﻦ
ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ " .
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﺮﻳﺢ ﰲ ﻋﺪﻡ ﺇﳚﺎﺏ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺳﻮﻯ ﺍﳋﻤﺲ ﻭﻛـﺬﻟﻚ
ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺣﲔ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ :ﻫﻞ ﻋﻠﻲ ﻏﲑﻫﺎ ﺃﻱ ﻏﲑ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻗﺎﻝ :ﻻ ﺇﻻ ﺃﻥ ﺗﻄﻮﻉ .
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻜﻢ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻓﻤﺬﻫﺐ ﺍﻹﻣﺎﻡ
ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺫﻟﻚ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﺣﻀﺮﻫﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﺍﻹﰒ ﻋﻦ ﺍﻟﺒـﺎﻗﲔ
ﻭﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻥ ﺣﻀﻮﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻓﺮﺽ ﻋﲔ ﻭﻫﺬﺍ ﺇﺧﺘﻴـﺎﺭ
ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ ﻭﰲ ﻫﺬﺍ ﻣﺸﻘﺔ ﺧﺼﻮﺻﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﻟـﺬﻟﻚ ﺃﺳـﻌﺪ
ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻟﻴﻞ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺑﺄﻥ ﺫﻟﻚ ﺳﻨﺔ ،ﻣﻦ ﺣـﻀﺮ
ﻓﻘﺪ ﺃﺣﺴﻦ ﻭﻣﻦ ﻻ ﻓﻼ ﺣﺮﺝ ،ﻓﻼ ﻭﺍﺟﺐ ﺇﻻ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﳎﺮﺩ ﺍﻷﻣﺮ ﰲ ﺣﺪﻳﺚ ﺃﻡ ﻋﻄﻴﺔ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻹﳚﺎﺏ ،ﻓـﺈﻥ ﻗـﺎﻝ
ﻗﺎﺋﻞ ﺃﻟﻴﺲ ﺍﻷﻣﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻋﻨﺪ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﺍﳉﻮﺍﺏ :ﺑﻠﻰ ﺍﻷﻣﺮ ﻋﻨـﺪ
ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺍﻹﳚﺎﺏ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳌﺮﺍﻗﻲ
ﻭﺍﻓﻌﻞ ﻟﺪﻯ ﺍﻷﻛﺜﺮ ﻟﻠﻮﺟﻮﺏ ،ﻭﻟﻜﻦ ﻣﺎ ﱂ ﻳﺼﺮﻓﻪ ﺻﺎﺭﻑ ﻓﺈﺫﺍ ﻭﺟﺪ ﺻﺎﺭﻑ ﺃﻓﺎﺩ
ﺃﻥ ﺍﻷﻣﺮ ﻟﻺﺳﺘﺤﺒﺎﺏ ﻻ ﻟﻺﳚﺎﺏ ﻛﻤﺎ ﺃﻳﻀﺎﹰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻨﺪ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻳﺪﻝ ﻋﻠﻰ
ﺍﻟﺘﺤﺮﱘ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﺻﺎﺭﻑ ﻓﺈﺫﺍ ﻭﺟﺪ ﺻﺎﺭﻑ ﻛﺎﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﱰﻳﻪ ﻭﻟﺬﻟﻚ ﻳﻘـﻮﻝ
ﰲ ﺍﳌﺮﺍﻗﻲ :ﻭﺭﲟﺎ ﻳﻔﻌﻞ ﻟﻠﻤﻜﺮﻭﻩ ﻣﺒﻴﻨﺎ ﺃﻧﻪ ﻟﻠﺘﱰﻳﻪ
٢٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻓﺼﺎﺭ ﰲ ﺣﻘﻪ ﻣﻦ ﺍﻟﻘﺮﺏ ﻛﺎﻟﻨﻬﻲ ﺃﻥ ﻳﺸﺮﺏ ﻣﻦ ﻓﻢ ﺍﻟﻘﺮﺏ .
ﻭﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ،ﻭﻋﻤﺮ :ﻳﺼﻠﱡﻮﻥﹶ ﺍﻟﹾﻌِﻴﺪﻳﻦِ -٤٩٠ﻭﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ } :ﻛﹶﺎﻥﹶ ﺍﹶﻟﻨﺒِﻲ
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ . { ﻗﹶﺒﻞﹶ ﺍﹶﻟﹾﺨﻄﹾﺒﺔِ
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺑـﻮ
ﺑﻜﺮ ﻭﻋﻤﺮ ﻳﺼﻠﻮﻥ ﺍﻟﻌﻴﺪﻳﻦ ﻗﺒﻞ ﺍﳋﻄﺒﺔ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻗﺎﻝ ﺣﺪﺛﲏ
ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ .
ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺓ ﺑـﻦ ﺳـﻠﻴﻤﺎﻥ
ﻭﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻤﺮﻱ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﻠﻔـﻆ " ﺭﺃﻳـﺖ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻳﺼﻠﻮﻥ ﻗﺒﻞ ﺍﳋﻄﺒﺔ " .
ﻭﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﰲ ﺍﻟﻌﻴـﺪﻳﻦ ﻭﻫـﺬﺍ ﺑﺈﲨـﺎﻉ
ﺍﳌﺴﻠﻤﲔ ،ﻧﻘﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻹﺳﺘﺬﻛﺎﺭ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .
ﻭﻗﺪ ﺃﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﰲ ﺗﻘﺪﱘ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻫـﺬﺍ
ﳏﺮﻡ ﻭﺑﺪﻋﺔ ﻭﻻ ﳚﻮﺯ ﻭﻗﺪ ﻗﻴﻞ ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺧﻄﺐ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻫﻮ ﻣﺮﻭﺍﻥ ﻭﺃﻧﻜـﺮ
ﻋﻠﻴﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻗﻴﻞ ﺇﻥ ﺗﻘﺪﱘ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻣﻜﺮﻭﻩ
ﻭﻟﻴﺲ ﳏﺮﻡ ﻭﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺃﻥ ﺍﳋﻄﺒﺔ ﻣﺴﺘﺤﺒﺔ ﺑﺈﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻟﻴﺴﺖ ﻭﺍﺟﺒـﺔ
ﻓﻠﻮ ﺃﻧﻪ ﺗﺮﻛﻬﺎ ﻛﻠﻴﺎﹰ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺻﺢ ﺇﲨﺎﻋﺎﹰ ﻓﻜﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨـﺴﺒﺔ ﻟـﻮ
ﻗﺪﻣﻬﺎ ،ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻧﻈﺮ ﻭﻓﺮﻕ ﺑﲔ ﺗﺮﻙ ﺍﳋﻄﺒﺔ ﻷﺎ ﻣﺴﺘﺤﺒﺔ ﻭﺑﲔ ﺍﻹﻋـﺮﺍﺽ
٢٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﳐﺎﻟﻔﺔ ﻫﺪﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ،ﻓﻬﺬﺍ ﺍﺑـﻦ ﻋﻤـﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﻘﻮﻝ :ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤـﺮ
ﻭﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻬﺪ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻓﻜﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ،
ﻓﻤﻦ ﺟﻌﻞ ﺍﳋﻄﺒﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻓﻘﺪ ﺍﺑﺘﺪﻉ ﺑﺎﻟﺪﻳﻦ ﻭﺩﻟﻴﻞ ﺍﺑﺘﺪﺍﻋﻪ ﺣﺪﻳﺚ ﻋﺎﺋـﺸﺔ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟـﻴﺲ
ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ " .
ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮ ﺃﻥ ﺃﻣﺮﺀﺍﹰُ ﻗﺪﻡ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﳋﻄﺒﺔ ﻟﻜـﺎﻥ ﰲ ﻫـﺬﻩ
ﺍﳊﺎﻟﺔ ﻣﺒﺘﺪﻋﺎﹰ ﳐﺎﻟﻔﺎﹰ ﳍﺪﻱ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺫﻫﺐ ﺍﳉﻤـﺎﻫﲑ ﰲ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻋﺪﻡ ﺻﺤﺔ ﺍﻟﺼﻼﺓ .
ﻭﻣﺎ ﺍﳌﺎﻧﻊ ﺃﻥ ﻧﻘﻮﻝ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻛﻤﺎ ﻧﻘﻮﻝ ﰲ ﺍﳉﻤﻌﺔ ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎﹰ ﺩﻗﻴﻘﺎﹰ ﺑـﲔ
ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﳉﻤﻌﺔ ﻭﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻻ ﻳﺘﻀﺢ ﺇﻻ ﺑﺄﻥ ﺧﻄﺒﺔ ﺍﻟﻌﻴﺪ ﻣـﺴﺘﺤﺒﺔ ﻭﺧﻄـﺒﱵ
ﺍﳉﻤﻌﺔ ﻭﺍﺟﺒﺘﺎﻥ ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺑﺪﻋﻴﺔ ﺗﻘﺪﱘ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻌﻴﺪﻳﻦ
ﻓﻬﺬﺍ ﺍﻟﻔﻌﻞ ﳐﺎﻟﻒ ﳍﺪﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳍﺪﻱ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻇﺎﻫﺮ
ﺍﳊﺪﻳﺚ ﺃﻥ ﻟﻠﻌﻴﺪﻳﻦ ﺧﻄﺒﺔ ﻭﺍﺣﺪﺓ ﻷﻧﻪ ﻗﺎﻝ ﻳﺼﻠﻮﻥ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﻣﺎ ﻗﺎﻝ ﻳﺼﻠﻮﻥ ﻗﺒﻞ
ﺍﳋﻄﺒﺘﲔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻓﺎﻟﺴﻨﺔ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺃﻥ ﳜﻄﺐ ﺍﻹﻣﺎﻡ ﺧﻄﺒﺔ ﻭﺍﺣﺪﺓ ﻭﻗـﺪ
ﺫﻛﺮ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﻦ ﺧﻄﺐ ﺧﻄﺒﺘﲔ ﺇﳕﺎ ﻫـﻮ ﻗﻴـﺎﺱ ﻋﻠـﻰ
ﺍﳉﻤﻌﺔ ،ﻭﺍﳊﻖ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﺼﺢ ،ﻭﺍﻟﻮﺍﺟﺐ ﺍﻹﻗﺘـﺼﺎﺭ ﻋﻠـﻰ
ﻇﻮﺍﻫﺮ ﺍﻟﻨﺼﻮﺹ ﺇﺫ ﻟﻮ ﺟﺎﺯ ﺍﻟﻘﻴﺎﺱ ﻟﻘﺴﻨﺎ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﻗـﺪﻣﻨﺎ
ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ .
ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻓﺎﳊﻖ ﻓﻴﻬﺎ ﺃﺎ ﺧﻄﺒﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻥ ﺍﳋﻄﺒﺔ ﻓﻴﻬﺎ ﻗﺒﻞ ﺍﻟـﺼﻼﺓ
ﻛﺎﳉﻤﻌﺔ ﲤﺎﻣﺎﹰ ﻓﻌﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻳﻮﻧﺲ ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ ﺃﺑﻴﻪ ﻋـﺮﻭﺓ ﻋـﻦ
ﻋﺎﺋﺸﺔ " ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﺪ ﺃﺻﺤﺎﺑﻪ ﻳﻮﻣﺎﹰ ﳜﺮﺟﻮﻥ ﻓﻴـﻪ ﻓﺨـﺮﺝ
ﺣﲔ ﺑﺪﺍ ﺣﺎﺟﺐ ﺍﻟﺸﻤﺲ ﻭﺻﻌﺪ ﺍﳌﻨﱪ ﻭﲪﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ " ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ " ﰒ
٢٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻧﺰﻝ ﻭﺻﻠﻰ ﺭﻛﻌﺘﲔ " ﻭﻫﺬﺍ ﻧﺺ ﺻﺮﻳﺢ ﺃﻧﻪ ﺧﻄﺐ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﺳﻴﺄﰐ ﺇﻥ ﺷـﺎﺀ
ﺍﷲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺍﷲ ﺃﻋﻠﻢ .
-٤٩١ﻭﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ } :ﺃﹶﻥﱠ ﺍﹶﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﻳﻮﻡ ﺍﹶﻟﹾﻌِﻴﺪِ ﺭﻛﹾﻌﺘﻴﻦِ ،ﻟﹶﻢ ﻳـﺼﻞﱢ
ﻗﹶﺒﻠﹶﻬﺎ ﻭﻟﹶﺎ ﺑﻌﺪﻫﺎ { ﺃﹶﺧﺮﺟﻪ ﺍﹶﻟﺴﺒﻌﺔﹸ .
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﻰ ﻳـﻮﻡ ﺍﻟﻌﻴـﺪ
ﺭﻛﻌﺘﲔ ﱂ ﻳﺼﻞ ﻗﺒﻠﻬﻤﺎ ﻭﻻ ﺑﻌﺪﳘﺎ " .
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺧﺮﺟﻪ ﺍﻟﺴﺒﻌﺔ .
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺷﻌﺒﺔ ﻋﻦ ﻋﺪﻱ ﺑـﻦ
ﺛﺎﺑﺖ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻪ .
ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻣﻌﺎﺫ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﰊ ﻋﻦ ﺷﻌﺒﺔ ﻋﻦ ﻋﺪﻱ ﺑﻪ .
ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﺷﻌﺒﺔ ﻋﻦ
ﻋﺪﻱ ﺑﻦ ﺛﺎﺑﺖ ﺑﻪ .
ﻗﻮﻟﻪ " ﺻﻠﻰ ﺍﻟﻌﻴﺪ ﺭﻛﻌﺘﲔ " :
ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺧﺒﺎﺭ ﺃﻥ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺭﻛﻌﺘﺎﻥ ﳌﻦ ﺻﻼﳘﺎ ﰲ ﺍﳌـﺼﻠﻰ ﻣـﻊ
ﺍﻹﻣﺎﻡ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻓﺎﺗﺖ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﳌﺼﻠﻰ ﻫﻞ ﻳﻘﻀﻴﻬﻤﺎ ﺭﻛﻌـﺘﲔ ﺃﻡ
ﺃﺭﺑﻌﺎﹰ ﺃﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ،ﻓﺬﻫﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ
ﺇﱃ ﺃﻥ ﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻣﻊ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻴﻬﺎ ﺃﺭﺑﻌﺎﹰ ﺑﺴﻼﻡ ﻭﺍﺣﺪ ﻭﺫﻫﺐ ﺃﻧﺲ ﺑﻦ
ﻣﺎﻟﻚ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻧﻪ ﻳﺼﻠﻴﻬﺎ ﺭﻛﻌﺘﲔ ﻛﻬﻴﺌﺘﻬﺎ ﻭﻫـﺬﺍ ﺃﺻـﺢ ﻷﻥ
٢٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﻟﻘﻀﺎﺀ ﳛﻜﻲ ﺍﻷﺩﺍﺀ ،ﻭﻷﻥ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺳﻮﺍﺀ ﻗﻠﻨﺎ ﺑﺄﺎ ﻭﺍﺟﺒﺔ ﺃﻡ ﻣﺴﺘﺤﺒﺔ ﺗﻘـﻀﻰ
ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ ﻛﺴﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺃﺩﺍﺋﻬﺎ ﻣﻊ ﺍﻹﻣﺎﻡ ﺃﻭ ﺻﻼﺎ ﻣﻨﻔﺮﺩﺍﹰ ﻭﻻ
ﻓﺮﻕ ﺃﻳﻀﺎﹰ ﺑﲔ ﺻﻼﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﺑﲔ ﺻﻼﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ،ﻛﻤﺎ ﻟﻮ ﱂ ﻳﻌﻠﻢ
ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻴﺪ ﺇﻻ ﺑﻌﺪ ﻣﻨﺘﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻓﺈﻢ ﻳﺼﻠﻮﻥ ﺍﻟﻌﻴﺪ ﻣﻦ ﺍﻟﻐﺪ ﻛﻤﺎ ﺳﺒﻖ ﻳﺼﻠﻮﺎ
ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ .
ﻗﻮﻟﻪ " ﻭﱂ ﻳﺼﻞ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ " :
ﻫﺬﺍ ﺍﻟﻼﺋﻖ ﺑﺎﻹﻣﺎﻡ ﺃﻻ ﻳﺼﻠﻲ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﻭﻻ ﺑﻌﺪﻫﺎ ﻭﺍﳌﺮﺍﺩ ﺬﺍ ﰲ ﺍﳌﺼﻠﻰ ﻭﻗﺪ ﺇﺗﻔﻖ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﻘﻞ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺼﻞ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﺷﻴﺌﺎﹰ ﻭﻻ ﺑﻌﺪﻫﺎ
ﻭﺇﳕﺎ ﺟﺎﺀ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻌﻴﺪ ﰲ ﺍﻟﺒﻴﺖ ﻛﻤﺎ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ
ﺍﷲ ﺑﻴﺎﻥ ﺫﻟﻚ .
ﻭﻗﺪ ﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﺣﱴ ﺇﻥ ﺑﻌـﺾ
ﺍﻟﻔﻘﻬﺎﺀ ﺍﺣﺘﺞ ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ ﻣﻨﻊ ﲢﻴﺔ ﺍﳌـﺴﺠﺪ ﰲ ﻳـﻮﻣﻲ ﺍﻟﻌﻴـﺪﻳﻦ ﻭﰲ ﻫـﺬﺍ
ﺍﻹﺳﺘﺪﻻﻝ ﻧﻈﺮ ﻓﻠﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﻣﻨﻊ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﻷﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻬﻤﺎ ﺇﳕﺎ ﻧﻔﻰ ﺻﻼﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﺎﻹﻣﺎﻡ ﻭﻟﻜﻨﻪ ﱂ
ﻳﻨﻒ ﺻﻼﺓ ﺍﳌﺄﻣﻮﻣﲔ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ ﻳـﺪﺧﻞ
ﻭﳚﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ﻭﻻ ﻳﺆﺩﻱ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﶈﻘﻘـﲔ ﺃﻥ ﺍﳌـﺄﻣﻮﻡ
ﻳﻔﻌﻞ ﺫﻟﻚ ﺇﻻ ﻧﻔﺮ ﻗﻠﻴﻞ ﻭﻫﻢ ﳏﺠﻮﺟﻮﻥ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻜﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺻﻼﺓ
ﺍﻟﻌﻴﺪﻳﻦ ﳜﺘﻠﻒ ﺣﻜﻢ ﺍﻹﻣﺎﻡ ﻋﻦ ﺣﻜﻢ ﺍﳌﺄﻣﻮﻡ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴـﻞ ﺻـﺤﻴﺢ ﳝﻨـﻊ
ﺍﳌﺄﻣﻮﻡ ﻣﻦ ﺍﻟﺘﻄﻮﻉ ﺃﻭ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﻣﺎ ﱂ ﻳﺼﺎﺩﻑ ﻭﻗﺖ ـﻲ ﻭﻫـﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺬﺍﻫﺐ :
٢٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ :ﺃﻧﻪ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺘﻄﻮﻉ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻭﺑﻌﺪﻫﺎ ﻭﻫﺬﺍ ﻣﺮﻭﻱ
ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ
ﺍﳌﻨﺬﺭ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﶈﻠﻰ .
ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ :ﻻ ﻳﺘﻄﻮﻉ ﺃﺑﺪﺍﹰ ﻻ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﻻ ﺑﻌﺪﻫﺎ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ
ﺍﻟﻌﻠﻢ .
ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ :ﻻ ﻳﺼﻠﻲ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ ﰲ ﺍﳌﺼﻠﻰ ﻭﻳـﺼﻠﻲ ﺭﻛﻌـﺘﲔ ﺇﺫﺍ
ﺭﺟﻊ ﺇﱃ ﺑﻴﺘﻪ .
ﻭﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺟﻮﺍﺯ ﺍﻟﺘﻄﻮﻉ ﻣﻄﻠﻘﺎﹰ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﺑﻌﺪﻫﺎ ﻣﺎ ﱂ ﻳﻜﻦ
ﻭﻗﺖ ﻲ ﻓﺈﻥ ﻛﺎﻥ ﻭﻗﺖ ﻲ ﻓﻼ ﻳﺸﺮﻉ ﰲ ﺫﻟﻚ ﺳﻮﻯ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻓﺈﻥ ﺍﳌـﺼﻠﻰ
ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻳﺄﺧﺬ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺻـﻼﺓ ﺭﻛﻌـﺘﲔ ﻋﻨـﺪ
ﺍﻟﺪﺧﻮﻝ ﻟﻌﻤﻮﻡ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ
" ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍﳌﺴﺎﺟﺪ ﻓﻼ ﳚﻠﺲ ﺣﱴ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ " .
ﺃﹶﺧﺮﺟﻪ { ﺻﻠﱠﻰ ﺍﹶﻟﹾﻌِﻴﺪ ﺑِﻠﹶﺎ ﺃﹶﺫﹶﺍﻥٍ ،ﻭﻟﹶﺎ ﺇِﻗﹶﺎﻣﺔٍ -٤٩٢ﻭﻋﻨﻪ } :ﺃﹶﻥﱠ ﺍﹶﻟﻨﺒِﻲ
ﺃﹶﺑﻮ ﺩﺍﻭﺩ . ﻭﺃﹶﺻﻠﹸﻪ ﻓِﻲ ﺍﹶﻟﹾﺒﺨﺎﺭِﻱ.
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﻰ ﺍﻟﻌﻴﺪ ﺑﻼ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ "
ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ .
ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻣﺴﻠﻢ ﻋـﻦ
ﻃﺎﻭﻭﺱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻪ .
٢٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻭﻗـﻮﻝ ﺍﳊـﺎﻓﻆ ﻭﺃﺻـﻠﻪ ﰲ
ﺍﻟﺒﺨﺎﺭﻱ ﺻﻮﺍﺑﻪ ﺃﻥ ﻳﻘﺎﻝ ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ .
ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻗﺎﻝ ﺻﻠﻴﺖ ﻣﻊ ﺍﻟﻨﱯ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻴﺪﻳﻦ ﻏﲑ ﻣﺮﺓ ﻭﻻ ﻣﺮﺗﲔ ﺑﻐﲑ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ .
ﻓﺎﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺪﻋﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺫﻛﺮ ﺫﻟـﻚ
ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻭﺃﻛﺎﺑﺮ ﺍﶈﺪﺛﲔ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻜﻦ ﻳـﺆﺫﻥ ﰲ
ﺍﻟﻌﻴﺪﻳﻦ ﻭﻛﺬﻟﻚ ﺍﳋﻠﻔﺎﺀ ﺑﻌﺪﻩ ﻭﻗﺪ ﻧﻘﻞ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻹﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻧﻪ
ﱂ ﻳﻜﻦ ﻳﺆﺫﻥ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﰲ
ﺍﻟﻌﻴﺪﻳﻦ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻣﻌﺮﻭﻓﲔ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ
ﻭﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻓﺒﺪﻋﻴﺘﻬﻤﺎ ﻇﺎﻫﺮﺓ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ﻟﻌﻤﻮﻡ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟـﻴﺲ
ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ " ﺃﻱ ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ .
ﻭﻗﺪ ﺃﺣﺴﻦ ﺍﻟﻨﺎﻇﻢ ﺣﻴﺚ ﻳﻘﻮﻝ :
ﻭﺧﲑ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺎﻟﻔﺎﺕ ﻋﻠﻰ ﺍﳍﺪﻯ ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﺍﶈﺪﺛﺎﺕ ﺍﻟﺒﺪﺍﺋﻊ
ﻭﻗﺪ ﺃﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺃﻭﻝ ﻣﻦ ﺃﺣﺪﺙ ﺍﻷﺫﺍﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻓﻘﻴﻞ ﺃﻧﻪ ﺯﻳﺎﺩ ﻭﻓﻴـﻪ
ﻏﲑ ﺫﻟﻚ ،ﻭﻻ ﻳﻬﻤﻨﺎ ﺃﻭﻝ ﻣﻦ ﺃﺣﺪﺛﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﻬﻤﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﺍﻷﺫﺍﻥ ﻟﻠﻌﻴﺪﻳﻦ
ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﻻ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﰲ ﺍﻟﺴﻨﺔ ﻭﻻ ﰲ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ .
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻳﻀﺎﹰ ﻫﻞ ﻳﻨﺎﺩﻯ ﰲ ﺍﻟﻌﻴﺪﻳﻦ " ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ " :
ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺃﻧﻪ ﻳﻨﺎﺩﻯ ﻟﻠﻌﻴﺪﻳﻦ ﺑﺎﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ ،ﻭﺍﺳـﺘﺪﻝ
ﲟﺮﺳﻞ ﻳﺮﻭﻯ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻗﺪ ﺧﻮﻟﻒ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓـﺮﺃﻯ
ﻏﲑﻩ ﻛﺄﲪﺪ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻨﺪﺍﺀ ﻟﻠﻌﻴﺪﻳﻦ ﻭﻫﻮ ﺍﳊﻖ ﻓﻠﻢ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻗﻮﻝ" ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ " ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻓﻘﻮﳍﻤـﺎ
ﺇﺫﺍﹰ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﺑﺪﻋﺔ ،ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﻣﺸﺮﻭﻋﺔ ﻟﻨﻘﻠﺖ ﺇﻟﻴﻨـﺎ ﺑﺎﻷﺣﺎﺩﻳـﺚ
٣٠ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﻟﺼﺤﺎﺡ ،ﻭﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﺒﻊ ﻭﻻ ﻳﺒﺘﺪﻉ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ )ﻣﺎ ﻓﺮﻃﻨـﺎ ﰲ
ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺷﻲﺀ( ﻭﺍﷲ ﻳﻘﻮﻝ ) ﺍﻟﻴﻮﻡ ﺃﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭﺃﲤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤـﱵ
ﻭﺭﺿﻴﺖ ﻟﻜﻢ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ ( .
-٤٩٣ﻭﻋﻦ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ ﻟﹶﺎ ﻳﺼﻠﱢﻲ ﻗﹶﺒﻞﹶ ﺍﹶﻟﹾﻌِﻴﺪِ
ﺭﻭﺍﻩ ﺍِﺑﻦ ﻣﺎﺟﻪ ﺑِِﺈﺳﻨﺎﺩٍ ﺣﺴﻦٍ . { ﺷﻴﺌﹰﺎ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺟﻊِ ﺇﻟﹶﻰ ﻣﻨﺰِﻟِﻪِ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦِ
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﺼﻠﻲ ﻗﺒﻞ
ﺍﻟﻌﻴﺪ ﺷﻴﺌﺎﹰ ﻓﺈﺫﺍ ﺭﺟﻊ ﺍﱃ ﻣﱰﻟﻪ ﺻﻠﻰ ﺭﻛﻌﺘﲔ " .
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ
ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﻋـﻦ
ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ.
ﻭﻗﺪ ﺻﺤﺤﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﳊﺎﻛﻢ ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﺣﺠﺮ .
ﻭﻣﺪﺍﺭ ﺍﳋﱪ ﻋﻠﻰ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﻫﻮ ﳐﺘﻠﻒ ﻓﻴﻪ ﻭﺛﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺍﻟﺒﺨﺎﺭﻱ
ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﻤﻴﺪﻱ ﻭﻏﲑﻫﻢ ﻭﺿﻌﻔﻪ ﺁﺧﺮﻭﻥ ﻛﺄﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻭﺍﺑﻦ ﻋﻴﻴﻨـﺔ ﻭﺃﰊ
ﺩﺍﻭﺩ ﻭﻏﲑﻫﻢ ،ﻭﺍﳊﻖ ﻓﻴﻪ ﺃﻧﻪ ﺻﺪﻭﻕ ﻳﻐﻠﻂ ﻭﳜﺎﻟﻒ ﻓﻤﻦ ﳐﺎﻟﻔﺎﺗﻪ ﻣـﺎ ﺟـﺎﺀ ﰲ
ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﻃﺮﻳﻘﻪ ﻋﻦ ﺍﺑﻦ ﺍﳊﻨﻔﻴﺔ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ
ﻗﺎﻝ " ﻛﻔﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺳﺒﻌﺔ ﺃﺛﻮﺍﺏ ﺑﻴﺾ " ﻓﻬﺬﺍ ﺍﳋﱪ ﻣﻨﻜـﺮ
ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻛﻔـﻦ
ﺑﺜﻼﺛﺔ ﺃﺛﻮﺍﺏ ﺑﻴﺾ " ،ﻭﺫﻛﺮ ﺍﻟﺴﺒﻌﺔ ﻏﻠﻂ ﻭﺍﻟﻐﻠﻂ ﻣﻦ ﺍﺑﻦ ﻋﻘﻴﻞ .
ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﻷﻥ ﺍﺑﻦ ﻋﻘﻴﻞ ﺭﲪـﻪ ﺍﷲ ﱂ
ﳜﺎﻟﻒ ﻫﻨﺎ ،ﻓﺈﻧﻪ ﻗﻴﺪ ﺍﻟﺮﻛﻌﺘﲔ ﰲ ﺍﻟﺒﻴﺖ ﻓﻼ ﻳﻨﺎﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟـﺴﺎﺑﻖ " ﱂ
٣١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻳﺼﻞ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ " ﻹﻧﻪ ﳛﻤﻞ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ ﺍﳌﺼﻠﻲ ﻭﳛﻤﻞ ﺣﺪﻳﺚ
ﺍﺑﻦ ﻋﻘﻴﻞ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻓﻼ ﳛﺼﻞ ﺗﻨﺎﰲ ﺑﲔ ﺍﳋﱪﻳﻦ .
ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﺴﺘﺤﺐ ﺃﺩﺍﺀ ﺍﻟﺮﻛﻌﺘﲔ ﰲ ﺍﻟﺒﻴﺖ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ،ﻭﻫـﻞ ﺗـﺸﺮﻉ
ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﺃﻣﺎ ﺍﳌﺸﺮﻭﻋﻴﺔ ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ،ﻭﺃﻣﺎ ﺍﳉﻮﺍﺯ ﻓﻼ ﺇﺷـﻜﺎﻝ ﰲ
ﺫﻟﻚ .
-٤٩٤ﻭﻋﻨﻪ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ ﻳﺨﺮﺝ ﻳﻮﻡ ﺍﹶﻟﹾﻔِﻄﹾﺮِ ﻭﺍﻟﹾﺄﹶﺿﺤﻰ ﺇِﻟﹶـﻰ
ﺍﹶﻟﹾﻤﺼﻠﱠﻰ ،ﻭﺃﹶﻭﻝﹸ ﺷﻲﺀٍ ﻳﺒﺪﺃﹸ ﺑِﻪِ ﺍﹶﻟﺼﻠﹶﺎﺓﹸ ،ﺛﹸﻢ ﻳﻨﺼﺮِﻑ ﻓﹶﻴﻘﹸﻮﻡ ﻣﻘﹶﺎﺑِﻞﹶ ﺍﹶﻟﻨﺎﺱِ -ﻭﺍﻟﻨﺎﺱ
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ . { ﻋﻠﹶﻰ ﺻﻔﹸﻮﻓِﻬِﻢ -ﻓﹶﻴﻌِﻈﹸﻬﻢ ﻭﻳﺄﹾﻣﺮﻫﻢ
)ﺍﻟﺸﺮﺡ(:
٣٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳜﺮﺝ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﺍﻷﺿﺤﻰ ﺇﱃ ﺍﳌـﺼﻠﻰ
ﻭﺃﻭﻝ ﺷﻲﺀ ﻳﺒﺪﺃ ﺑﻪ ﺍﻟﺼﻼﺓ ﰒ ﻳﻨﺼﺮﻑ ﻓﻴﻘﻮﻡ ﻣﻘﺎﺑﻞ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻـﻔﻮﻓﻬﻢ
ﻓﻴﻌﻈﻬﻢ ﻭﻳﺄﻣﺮﻫﻢ "
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻣﺮﱘ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﻋـﻦ
ﺯﻳﺪ ﻋﻦ ﻋﻴﺎﺽ ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ .
ﻭﻗﺎﻝ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﺪﺛﻨﺎ ﳛﻲ ﺑﻦ ﺃﻳﻮﺏ ﻭﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﻭﺍﺑﻦ ﺣﺠﺮ ﻗﺎﻟﻮﺍ
ﺣﺪﺛﻨﺎ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻗﻴﺲ ﻋﻦ ﻋﻴﺎﺽ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻪ .
ﻗﻮﻟﻪ "ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳜﺮﺝ ﰲ ﺍﻟﻔﻄﺮ ﻭﺍﻷﺿﺤﻰ ﺇﱃ ﺍﳌﺼﻠﻰ" :
ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻨﺔ ﰲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﳌﺼﻠﻰ ﻭﻫﺬﺍ ﻋـﺎﻡ ﰲ
ﲨﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﺍﺳﺘﺜﻨﻮﺍ ﻣﻜﺔ ﻭﻟﻴﺲ ﻋﻠﻰ ﻫـﺬﺍ
ﺩﻟﻴﻞ ﺻﺤﻴﺢ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻋﺎﻣﺔ ﻭﻫﺬﻩ ﺳﻨﺔ ﺛﺎﺑﺘـﺔ ﻋـﻦ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳋﻠﻔﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﻣﺎ ﱂ ﳝﻨﻊ ﻣـﻦ ﺫﻟـﻚ ﻣـﺎﻧﻊ
ﻛﻮﺟﻮﺩ ﻣﻄﺮ ﺃﻭ ﺭﻳﺢ ﺷﺪﻳﺪﺓ ﻳﺘﻌﺬﺭ ﻣﻌﻬﺎ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺼﻠﻰ ﻓﺤﻴﻨﺌﺬ ﻻ ﻣﺎﻧﻊ ﻣـﻦ
ﺻﻼﻢ ﰲ ﻣﺴﺎﺟﺪﻫﻢ .
ﻗﻮﻟﻪ " ﺃﻭﻝ ﺷﻲﺀ ﻳﺒﺪﺃ ﺑﻪ ﺍﻟﺼﻼﺓ " :
ﺃﻱ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،
ﻭﺍﳊﻜﻢ ﻓﻴﻤﺎ ﺇﺫﺍ ﻓﺎﺗﺖ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ .
ﻗﻮﻟﻪ " ﻓﻴﻘﻮﻡ ﻣﻘﺎﺑﻞ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﻔﻮﻓﻬﻢ " :
٣٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﻭﻫﺬﺍ ﺑﺈﺗﻔﺎﻕ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﻫـﺬﺍ
ﻫﻮ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺮﺍﺗﺐ ﻭﻗﻴﻞ ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺧﻄـﺐ ﻗﺒـﻞ
ﺍﻟﺼﻼﺓ ﻫﻮ ﻣﺮﻭﺍﻥ ﻭﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫـﻞ
ﺍﻟﻌﻠﻢ ﺭﲪﻬﻢ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﺍﺳﺘﻤﺎﻉ ﺍﳋﻄﺒﺔ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻣﺴﺘﺤﺐ ﻏـﲑ ﻭﺍﺟـﺐ ﻭﰲ
ﻫﺬﺍ ﺣﺪﻳﺚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﺇﻧﺎ ﳔﻄﺐ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﳚﻠﺲ
ﻓﻠﻴﺠﻠﺲ ﻭﻣﻦ ﻻ ﻓﻠﻴﻨﺼﺮﻑ " ،ﻭﻟﻜﻨﻪ ﺣﺪﻳﺚ ﻣﻌﻠﻮﻝ ﺃﻋﻠﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﻭﺭﺟﺢ
ﻫﻮ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺇﺭﺳﺎﻟﻪ ﻋﻄﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻗﻮﻟﻪ " ﻓﻴﻌﻈﻬﻢ ﻭﻳﺄﻣﺮﻫﻢ " :
ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺧﻄﺒﺔ ﺍﻟﻌﻴﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﺬﻛﲑ
ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻳﺮﺍﻋﻲ ﺍﳋﻄﻴﺐ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﻳﺘﺘﺒﻊ ﺍﳌﻨﻜﺮﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨـﺪﻫﻢ
ﻓﻴﺤﺬﺭﻫﻢ ﻣﻦ ﻣﻐﺒﺘﻬﺎ ﻭﻳﺮﺷﺪﻫﻢ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺻﻼﺡ ﳍﻢ ﰲ ﺩﻳﻨـﻬﻢ ﻭﺩﻧﻴـﺎﻫﻢ ﻷﻥ
ﺍﺟﺘﻤﺎﻋﻬﻢ ﰲ ﺍﻟﻌﻴﺪ ﻓﺮﺻﺔ ﻟﺘﺬﻛﲑﻫﻢ ﻭﻭﻋﻈﻬﻢ ﻭﺇﺭﺷﺎﺩﻫﻢ.
٣٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
} -٤٩٥ﻭﻋﻦ ﻋﻤﺮِﻭِ ﺑﻦِ ﺷﻌﻴﺐٍ ﻋﻦ ﺃﹶﺑِﻴﻪِ ﻋﻦ ﺟﺪﻩِ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﻧﺒِﻲ ﺍﹶﻟﻠﱠﻪِ
ﺍﹶﻟﺘﻜﹾﺒِﲑ ﻓِﻲ ﺍﹶﻟﹾﻔِﻄﹾﺮِ ﺳﺒﻊ ﻓِﻲ ﺍﹶﻟﹾﺄﹸﻭﻟﹶﻰ ﻭﺧﻤﺲ ﻓِﻲ ﺍﹶﻟﹾﺂﺧِﺮﺓِ ،ﻭﺍﻟﹾﻘِﺮﺍﺀَﺓﹸ ﺑﻌﺪﻫﻤﺎ
ﻛِﻠﹾﺘﻴﻬِﻤﺎ { ﺃﹶﺧﺮﺟﻪ ﺃﹶﺑﻮ ﺩﺍﻭﺩ . ﻭﻧﻘﹶﻞﹶ ﺍﹶﻟﺘﺮﻣِﺬِﻱ ﻋﻦِ ﺍﹶﻟﹾﺒﺨﺎﺭِﻱ ﺗﺼﺤِﻴﺤﻪ.
)ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺎﻝ ﻗﺎﻝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﻔﻄﺮ ﺳﺒﻊ ﰲ ﺍﻷﻭﱃ ﻭﲬﺲ ﰲ ﺍﻷﺧﺮﻯ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺑﻌـﺪﳘﺎ
ﻛﻠﺘﻴﻬﻤﺎ " .
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﻓﻘﺎﻝ ﺣﺪﺛﻨﺎ ﻣﺴﺪﺩ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﳌﻌﺘﻤﺮ ﻗﺎﻝ ﲰﻌﺖ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻄﺎﺋﻔﻲ ﳛﺪﺙ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟـﺪﻩ ﺃﻥ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﻔﻄﺮ ﺳﺒﻊ ﰲ ﺍﻷﻭﱃ ﻭﲬﺲ ﰲ ﺍﻵﺧﺮﺓ
" ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﺫﻛﺮﻩ ﻗﻮﻻﹰ .
ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻼﹰ ﻣﻦ ﻃﺮﻳﻖ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﻴـﺎﻥ ﻋـﻦ
ﺍﻟﻄﺎﺋﻔﻲ ﺑﻪ .
ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻄﺎﺋﻔﻲ ﳐﺘﻠﻒ ﻓﻴﻪ ،ﻗﺎﻝ ﻋﻨﻪ ﺃﺑﻮ ﺣﺎﰎ ﺭﲪـﻪ ﺍﷲ ﻟـﻴﺲ
ﺑﻘﻮﻱ ﻭﻟﻜﻦ ﺻﺤﺢ ﺧﱪﻩ ﲨﻊ ﻣﻦ ﺍﳊﻔﺎﻅ ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﺍﻟﺒﺨـﺎﺭﻱ
ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻫﺆﻻﺀ ﺻﺤﺤﻮﺍ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻈﺎﻥ ﺍﺑـﻦ ﺣﺠـﺮ
ﻭﺍﻟﻌﺮﺍﻗﻲ ﻭﻟﻜﻦ ﺫﻛﺮ ﺍﻟﻌﻘﻴﻠﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﻳـﺼﺢ ﰲ
ﺍﻟﺒﺎﺏ ﺷﻲﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﺭﻭﻯ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ :ﺻـﻠﻴﺖ ﺍﻟﻌﻴـﺪﻳﻦ ﻭﺭﺍﺀ ﺃﰊ
ﻫﺮﻳﺮﺓ ﻛﺎﻥ ﻳﻜﱪ ﰲ ﺍﻷﻭﱃ ﺳﺒﻌﺎﹰ ﻭﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ ﻗﺒﻞ ﺃﻥ ﻳﻘﺮﺃ ".
٣٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺟﺎﺀ ﳓﻮ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻮﻗﻮﻓﺎﹰ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ،
ﻭﻫﺬﺍﻥ ﺍﳋﱪﺍﻥ ﻳﺸﻬﺪﺍﻥ ﳋﱪ ﺍﻟﺒﺎﺏ.
ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻨﺪﻧﺎ ﻓﺎﻷﻭﱃ ﺳﺒﻌﺎﹰ ﺃﻱ ﺑﺘﻜـﺒﲑﺓ ﺍﻹﺣـﺮﺍﻡ ﻭﰲ
ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ ﺃﻱ ﺑﺪﻭﻥ ﺗﻜﺒﲑﺓ ﺍﻹﻧﺘﻘﺎﻝ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻳﻀﺎﹰ .
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﱃ ﺍﻟﻌﻤـﻞ
ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻭﻫﺬﺍ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ﻭﲨـﻊ ﻣـﻦ
ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﺻﺢ ﻫﺬﺍ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﳘﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ
ﺍﻵﻥ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻳﻜﱪ ﰲ ﺍﻷﻭﻝ ﺳﺒﻌﺎﹰ ﻣﻊ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻭﻳﻜﱪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ
ﺑﺪﻭﻥ ﺗﻜﺒﲑﺓ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻭﺑﺪﻭﻥ ﺗﻜﺒﲑﺓ ﺍﻟﺮﻛﻮﻉ.
ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ ﻳﻜﱪ ﺳﺒﻌﺎﹰ ﺑﺪﻭﻥ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻭﻳﻜﱪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺳـﺘﺎﹰ
ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﻳﻜﱪ ﰲ ﺍﻷﻭﱃ ﺳﺘﺎﹰ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ
ﺃﻧﻪ ﻳﻜﱪ ﰲ ﺍﻷﻭﱃ ﺃﺭﺑﻌﺎﹰ ،ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺳﺎﻗﻬﺎ ﺍﻹﻣﺎﻡ ﺍﺑـﻦ ﺍﳌﻨـﺬﺭ
ﺭﲪﻪ ﺍﷲ ﻭﺍﻟﻔﺮﻳﺎﰊ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻌﻴﺪﻳﻦ .
ﻛﺬﻟﻚ ﺫﻫﺐ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﺇﱃ ﺃﻥ ﳍﺬﺍ ﺍﻻﺧﺘﻼﻑ ﲦﺮﺓ ﻭﻫﻲ ﺗﻮﺳﻌﺔ ﺍﻷﻣﺮ ﰲ ﻫـﺬﻩ
ﺍﻟﻘﻀﻴﺔ ﻭﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻹﺧﺘﻼﻑ ﺍﳌﺒﺎﺡ ،ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻢ ﻳﻜﱪﻭﻥ ﲟـﺎ
ﺩﻭﻥ ﺍﻟﺴﺒﻊ ،ﻓﺪﻝ ﺍﺧﺘﻼﻓﻬﻢ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻭﺍﺳﻊ ﻋﻨﺪﻫﻢ ،ﺇﻻ ﺃﻥ ﺍﻷﻓﻀﻞ ﺃﻥ
ﻳﻌﻤﻞ ﺍﳌﺮﺀ ﲟﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺃﻥ ﻳﻜﱪ ﰲ ﺍﻷﻭﱃ ﺳـﺒﻌﺎﹰ ﺑـﺪﻭﻥ ﺗﻜـﺒﲑﺓ
ﺍﻟﺮﻛﻮﻉ ﻭﻳﻜﱪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﻫﺬﻩ ﺍﻟﺘﻜﺒﲑﺍﺕ ﺍﻟﺰﻭﺍﺋـﺪ
ﺳﻨﺔ ﻭﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ ﻓﻠﻮ ﺃﻥ ﺍﻣﺮﺀﺍﹰ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﺻﺢ ﺫﻟـﻚ ﻋﻨـﺪ
ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ .
-٤٩٦ﻭﻋﻦ ﺃﹶﺑِﻲ ﻭﺍﻗِﺪٍ ﺍﻟﻠﱠﻴﺜِﻲ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺍﹶﻟﻨﺒِﻲ ﻳﻘﹾﺮﺃﹸ ﻓِﻲ ﺍﹶﻟﹾﺄﹶﺿﺤﻰ ﻭﺍﻟﹾﻔِﻄﹾﺮِ
ﺑِـ )ﻕ( ،ﻭ) ﺍﻗﹾﺘﺮﺑﺖ { .(ﺃﹶﺧﺮﺟﻪ ﻣﺴﻠِﻢ.
٣٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﰊ ﻭﺍﻗﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﻄـﺮ
ﻭﺍﻷﺿﺤﻰ ﺏ)ﻕ(ﻭ)ﺍﻗﺘﺮﺑﺖ(".
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻘﺎﻝ ﺣﺪﺛﻨﺎ ﳛﻲ ﺑﻦ ﳛﻲ ﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻣﺎﻟﻚ ﻋﻦ ﺿﻤﺮﺓ ﺍﳌﺎﺯﱐ ﻋﻦ
ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﷲ ﺃﻥ ﻋﻤﺮ ﺳﺄﻝ ﺃﺑﺎ ﻭﺍﻗﺪ :ﰈ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻳﻘﺮﺃ ﰲ ﺍﻟﻌﻴﺪﻳﻦ "..ﺍﳋﱪ .
ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻣﻨﻘﻄﻊ ﺑﲔ ﻋﺒﻴﺪﺍﷲ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻟﻜﻦ ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﻣﻦ ﻭﺟـﻪ
ﺁﺧﺮ ﻋﻦ ﻋﺒﻴﺪﺍﷲ " ﺣﺪﺛﲏ ﺃﺑﻮ ﻭﺍﻗﺪ ﺃﻥ ﻋﻤﺮ ﺳﺄﻟﻪ " ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻣﺘﺼﻞ .
ﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ ﺳﺆﺍﻝ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ﳌﻦ ﻫﻮ ﺩﻭﻧﻪ ،ﻓﻌﻤﺮ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﻭﺍﻗـﺪ ﺇﻻ
ﺃﻥ ﻗﺮﺍﺀﺓ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺧﻔﻴﺖ ﻋﻠﻰ ﻋﻤﺮ ﻓﺴﺄﻝ ﺃﺑﺎ ﻭﺍﻗﺪ ﻋﻦ ﺫﻟﻚ ﻓﺄﻋﻠﻤﻪ
ﲟﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﺮﺃ .
ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺎﺗﲔ ﺍﻟـﺴﻮﺭﺗﲔ ﰲ ﺍﻟﻌﻴـﺪﻳﻦ ﻳﻘـﺮﺃ ﰲ ﺍﻷﻭﱃ
ﺏ)ﻕ( ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻗﺘﺮﺑﺖ ﺍﻟﺴﺎﻋﺔ( ﻭﺍﳊﻜﻤﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ ﺗـﺬﻛﲑ
ﺍﳌﺼﻠﲔ ﺑﺎﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﻭﺍﻟﻨﺸﻮﺭ ﻷﻥ ﺍﳌﺼﻠﲔ ﳜﺮﺟﻮﻥ ﺇﱃ ﺍﻟـﺼﺤﺮﺍﺀ ﻓﻴـﺬﻛﺮﻫﻢ
ﲝﺎﳍﻢ ﻳﻮﻡ ﺍﳊﺸﺮ ﻭﺃﻢ ﳜﺮﺟﻮﻥ ﻛﺄﻢ ﺟﺮﺍﺩ ﻣﻨﺘﺸﺮ .٤
ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻳﻮﻡ ﺍﹶﻟﹾﻌِﻴﺪِ -٤٩٧ﻭﻋﻦ ﺟﺎﺑِﺮٍ ﻗﹶﺎﻝﹶ } :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ
ﺧﺎﻟﹶﻒ ﺍﹶﻟﻄﱠﺮِﻳ ﻖ { ﺃﹶﺧﺮﺟﻪ ﺍﹶﻟﹾﺒﺨﺎﺭِﻱ.
- 4آﺧﺮ ﺳﻄﺮ ﻓﻲ ﺷﺮح ﻫﺬا اﻟﺤﺪﻳﺚ ﻏﻴﺮ واﺿﺢ .
٣٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺤﻮﻩ.
-٤٩٨ﻭﻟِﺄﹶﺑِﻲ ﺩﺍﻭﺩ :ﻋﻦِ ﺍﺑﻦِ ﻋﻤﺮ ،ﻧ
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﻳـﻮﻡ
ﺍﻟﻌﻴﺪ ﺧﺎﻟﻒ ﺍﻟﻄﺮﻳﻖ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ .
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﲦﻴﻠﺔ ﳛﻲ ﺑﻦ ﻭﺍﺿﺢ ﻋﻦ ﻓﻠﻴﺢ ﺑـﻦ ﺳـﻠﻴﻤﺎﻥ
ﺣﺪﺛﲏ ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﻋﻦ ﺟﺎﺑﺮ ﺑﻪ .
ﻭﻓﻠﻴﺢ :ﺿﻌﻔﻪ ﳛﻲ ﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻣﺪﺍﺭ ﺍﳊﺪﻳﺚ ﻋﻠﻴﻪ ﻟﻜﻦ ﻭﺛﻘـﻪ
ﺁﺧﺮﻭﻥ .
ﻭﻃﺮﻳﻘﺔ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺨﺮﻳﺞ ﻷﻣﺜﺎﻝ ﻓﻠﻴﺢ ﻳﺘﺘﺒﻊ ﻣﺮﻭﻳﺎﺗﻪ ﻓﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﺿﺒﻄﻪ ﺧﺮﺟﻪ
ﻭﺇﻻ ﻓﻼ ،ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﰲ ﺃﺣﺎﺩﻳﺚ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺃﻭﻳﺲ .
ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﻟﺼﻠﺖ ﻋﻦ ﻓﻠﻴﺢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺳﻌﻴﺪ ﺑـﻦ
ﺍﳊﺎﺭﺙ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺑﻪ .
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻭﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺃﺻﺢ .
ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻛﺄﻧﻪ ﺃﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ .
ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺣﺪﺛﻨﺎ ﺍﻟﻘﻌﻨﱯ ﺃﺧﱪﻧﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻓﺬﻛﺮﻩ
.
ﻭﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﺇﻻ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻤﺮﻱ ﺍﳌﻜﱪ ﻓﻘﺪ ﺿﻌﻔﻪ ﳛﻲ ﺑﻦ ﺳـﻌﻴﺪ
ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ .
ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺃﻳﻀﺎﹰُ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ .
ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ ﺳﻲﺀ ﺍﳊﻔﻆ ﺟﺪﺍﹰ .
ﻭﻟﺬﻟﻚ ﻧﻘﻮﻝ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻻ ﻳﺼﺢ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﻭﺃﻣﺎ ﺣـﺪﻳﺜﺎ
ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻓﻤﻌﻠﻮﻻﻥ.
٣٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﳐﺎﻟﻔﺔ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﻟﺬﻫﺎﺏ ﻭﺍﻹﻳﺎﺏ ﻭﻗـﺪ
ﻗﻴﻞ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ﻹﻏﺎﻇﺔ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﺈﻥ ﺍﳌﻨﺎﻓﻖ ﳛﺰﻧـﻪ ﺃﻥ ﻳـﺮﻯ ﺍﳌـﺆﻣﻨﲔ ﰲ
ﺍﻟﻄﺮﻗﺎﺕ ﺫﺍﻫﺒﲔ ﻷﺩﺍﺀ ﺻﻼﺓ ﺍﻟﻌﻴﺪ .
ﻭﻗﻴﻞ ﺃﻥ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ﻟﺘﺸﻬﺪ ﻟﻪ ﺍﻷﺭﺽ ﻓﺈﻥ ﺍﻷﺭﺽ ﺗﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻌﺎﻣـﻞ ﲟـﺎ
ﻋﻤﻞ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﻭﻗﻴﻞ ﻟﻴﺘﺼﺪﻕ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﲔ ،ﻭﻗﻴﻞ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟـﻚ
ﺗﻌﺒﺪﻳﺔ ،ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ ،ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺍﳊﺪﻳﺚ ﻳﺸﻤﻞ ﲨﻴﻊ
ﻣﺎ ﺫﻛﺮ .
ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻺﻣﺎﻡ ﰲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺃﻥ ﻳﺬﻫﺐ ﰲ ﻃﺮﻳﻖ ﻭﻳﺮﺟﻊ ﰲ ﺃﺧـﺮﻯ
ﻷﻥ ﻫﺬﺍ ﻫﻮ ﻓﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﷲ ﻳﻘﻮﻝ " ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﰲ ﺭﺳﻮﻝ
ﺍﷲ ﺃﺳﻮﺓ ﺣﺴﻨﺔ " .
ﻭﻫﻞ ﻳﺴﺘﺤﺐ ﻫﺬﺍ ﻟﻠﻤﺄﻣﻮﻡ ﻛﺎﻹﻣﺎﻡ ﺃﻡ ﻻ ،ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ :
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻺﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ،ﻭﺑﻪ ﻗـﺎﻝ ﻣﺎﻟـﻚ
ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ .
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﱃ ﲣﺼﻴﺺ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺎﻹﻣﺎﻡ ﻷﻧﻪ ﱂ ﻳﺮﺩ
ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺎﻟﻔﺔ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻜﻦ ﻗﺪ ﻳﻘﺎﻝ ﺑﺎﻟﻌﻤﻮﻡ ،ﻭﻛﻮﻧﻪ ﱂ ﻳﺮﺩ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ
ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ ﰲ ﺣﻖ ﺍﳌﺄﻣﻮﻡ ﻓﻔﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻑ
ﰲ ﺍﻟﻌﻤﻮﻡ ﻣﺎ ﱂ ﻳﺮﺩ ﺩﻟﻴﻞ ﺑﺎﻟﺘﺨﺼﻴﺺ .
ﻭﻫﻞ ﺗﺸﺮﻉ ﳐﺎﻟﻔﺔ ﺍﻟﻄﺮﻳﻖ ﰲ ﻏﲑ ﺍﻟﻌﻴﺪﻳﻦ ﻛﺎﳉﻤﻌﺔ ﻣﺜﻼﹰ ،ﻓﻴﻪ ﻗﻮﻻﻥ ﻷﻫﻞ ﺍﻟﻌﻠﻢ :
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺇﻥ ﺍﳌﺨﺎﻟﻔﺔ ﺗﺸﺮﻉ ﰲ ﺍﳉﻤﻌﺔ ﻛﻤﺎ ﺗﺸﺮﻉ ﰲ ﺍﻟﻌﻴﺪﻳﻦ .
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺍﳌﻨﻊ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻷﻥ ﺍﳋﱪ ﺇﳕﺎ ﺟﺎﺀ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻭﱂ ﻳﺮﺩ ﰲ ﺍﳉﻤﻌﺔ
ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳜﺎﻟﻒ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﳉﻤﻌﺔ ﻟﻨﻘﻞ ﺇﻟﻴﻨﺎ ﺃﻋﻈﻢ ﻣﻦ
ﻧﻘﻞ ﺍﻟﻌﻴﺪﻳﻦ ﻷﻥ ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ ﺇﱃ ﻧﻘﻞ ﻓﻌﻠﻪ ﺑﺎﳉﻤﻌﺔ ﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻨﺎ ﻣﻦ ﺍﻟﻨﻘـﻞ
٣٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺃﻣﺎ ﻗﻴﺎﺱ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻟﻌﻴﺪﻳﻦ ﻓﻬﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻷﻥ ﺍﻟﺸﺮﻭﻁ ﱂ ﺗﺘﻮﻓﺮ
ﻭﺍﳌﻮﺍﻧﻊ ﱂ ﺗﻨﺘﻒ ﻭﺍﻷﻭﱃ ﺍﻹﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻨﺺ .
ﺍﹶﻟﹾﻤﺪِﻳﻨﺔﹶ ،ﻭﻟﹶﻬﻢ ﻳﻮﻣﺎﻥِ -٤٩٩ﻭﻋﻦ ﺃﹶﻧﺲٍ ﻗﹶﺎﻝﹶ } :ﻗﹶﺪِﻡ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ
ﻳﻠﹾﻌﺒﻮﻥﹶ ﻓِﻴﻬِﻤﺎ .ﻓﹶﻘﹶﺎﻝﹶ" :ﻗﹶﺪ ﺃﹶﺑﺪﻟﹶﻜﹸﻢ ﺍﹶﻟﻠﱠﻪ ﺑِﻬِﻤﺎ ﺧﻴﺮﺍ ﻣِﻨﻬﻤﺎ :ﻳﻮﻡ ﺍﹶﻟﹾﺄﹶﺿﺤﻰ ،ﻭﻳﻮﻡ
ﺍﹶﻟﹾﻔِﻄﹾ ِﺮ { ﺃﹶﺧﺮﺟﻪ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﻨﺴﺎﺋِﻲ ﺑِِﺈﺳﻨﺎﺩٍ ﺻﺤِﻴﺢٍ .
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺪﻳﻨـﺔ ﻭﳍـﻢ
ﻳﻮﻣﺎﻥ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ .ﻓﻘﺎﻝ :ﻗﺪ ﺃﺑﺪﻟﻜﻢ ﺍﷲ ﻤﺎ ﺧﲑ ﻣﻨﻬﻤﺎ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻭﻳـﻮﻡ
ﺍﻟﻔﻄﺮ .
ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺑﺴﻨﺪ ﺻﺤﻴﺢ .
ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﲪﺎﺩ .
ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﲨﻴﻌﺎﹰ ﻗﺎﻻ ﺣـﺪﺛﻨﺎ ﲪﻴـﺪ
ﺍﻟﻄﻮﻳﻞ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻪ .
ﻭﺍﳊﺪﻳﺚ ﺳﻨﺪﻩ ﺻﺤﻴﺢ ﻭﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﺣﻔﺎﻅ ﻭﻗﺪ ﺍﺗﻔﻖ ﲪﺎﺩ ﺑـﻦ ﺳـﻠﻤﺔ
ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﲪﻴﺪ ﺍﻟﻄﻮﻳﻞ ،ﻭﲪﻴﺪ ﺭﻭﺍﻩ ﻋﻦ ﺃﻧﺲ.
٤٠ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﻮﻟﻪ " :ﻗﺪﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺪﻳﻨﺔ " :
ﺃﻱ ﺑﻌﺪﻣﺎ ﻣﻜﺚ ﰲ ﻣﻜﺔ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﺎﹰ ﻷﻥ ﳎﻤﻮﻉ ﺩﻋﻮﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻭﻥ ﻋﺎﻣﺎﹰ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﺎﹰ ﰲ ﻣﻜﺔ ﻭﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ ﰲ ﺍﳌﺪﻳﻨﺔ
ﻭﻛﻞ ﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺎﺩ ﻭﺃﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺗﻌﻠـﻴﻢ
ﻟﻠﻨﺎﺱ ﻓﺤﲔ ﻗﺪﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺪﻳﻨﺔ ﻭﺟﺪ ﳍﻢ ﻳﻮﻣﲔ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤـﺎ
ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻳﻮﻡ ﺍﻟﻨﲑﻭﺯ ﻭﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻳﻮﻡ ﺍﳌﻬﺮﺟﺎﻥ .
ﻓﺄﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ "ﻗﺪ ﺃﺑﺪﻟﻜﻢ ﺍﷲ ﺑﻴﻮﻣﲔ ﺧﲑ ﻣﻨﻬﻤﺎ"
،ﻭﻫﺬﺍﻥ ﺍﻟﻴﻮﻣﺎﻥ ﻳﻮﻣﺎ ﻋﻴﺪ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻓﻤﻦ ﺍﻋﺘـﺎﺽ
ﻋﻨﻬﻤﺎ ﺑﻴﻮﻡ ﺍﻟﻨﲑﻭﺯ ﺃﻭ ﺑﻴﻮﻡ ﺍﳌﻬﺮﺟﺎﻥ ﺃﻭ ﺑﺎﻷﻋﻴﺎﺩ ﺍﳌﺒﺘﺪﻋﺔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫـﺬﺍ ﻛﻌﻴـﺪ
ﺍﳌﻴﻼﺩ ﻭﻋﻴﺪ ﺍﻻﺳﺘﻘﺮﺍﺭ ١ﻭﳓﻮ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻓﻘﺪ ﺍﺑﺘﺪﻉ ﺑﺎﻟﺪﻳﻦ ﻭﺿﻞ ﻋﻦ ﺍﻟـﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ ﻓﻠﻴﺲ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻋﻴﺎﺩ ﻏﲑ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻫﺬﺍ ﻣـﻦ ﺣﻴـﺚ
ﺍﻟﺴﻨﺔ ،ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻻﺳﺒﻮﻉ ﻓﻌﻴﺪﻧﺎ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﻫﻮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ.
ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻓﻬﻲ ﺃﻋﻴﺎﺩ ﻣﺒﺘﺪﻋﺔ ﻟﻌﻤﻮﻡ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬـﻮ ﺭﺩ "
ﺃﻱ ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ .
ﻭﺍﻟﻌﻴﺪ ﺇﺳﻢ ﳌﺎ ﻳﻌﻮﺩ ﺇﻣﺎ ﺑﻌﻮﺩ ﺍﻟﺴﻨﺔ ﺃﻭ ﺑﻌﻮﺩ ﺍﻟﺸﻬﺮ ﺃﻭ ﺑﻌﻮﺩ ﺍﻷﺳﺒﻮﻉ ﻛﻤﺎ ﻳﻌﺘـﺎﺩ
ﳎﻴﺌﻪ ،ﻭﻟﻮ ﺧﻮﻟﻒ ﺍﻟﻴﻮﻡ ﰲ ﺁﺧﺮ ﺍﻟﻌﺎﻡ ﻓﻬﺬﺍ ﻳﺴﻤﻰ ﻋﻴﺪﺍﹰ ﻭﻫﻮ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺑـﻼ
ﺭﻳﺐ ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﺎ ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ .
ﻭﻗﺪ ﺍﺳﺘﺤﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺘﻮﺳﻌﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﰲ ﺍﻟﻌﻴﺪ ﻭﻫﺬﺍ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﺇﳕـﺎ
ﻫﻲ ﺁﺛﺎﺭ ﻭﺍﻫﻴﺔ ،ﻭﺃﺧﺒﺎﺭ ﻣﺘﺮﻭﻛﺔ ،ﻭﻗﺪ ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﺑﻜﺘﺎﺑﻪ ﻭﺑﺎﻟﺜﺎﺑﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺍﻟﺒﺎﻃﻠﺔ ﻓﺎﻹﻧﻔﺎﻕ ﻋﻠـﻰ ﺍﻷﻫـﻞ ﻣﻄﻠـﻮﺏ
–1ﻫﻜﺬا ﻣﻜﺘﻮب ﺑﺎﻟﺸﺮح وﻟﻌﻠﻪ اﻻﺳﺘﻘﻼل.
٤١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﺍﻹﺳﺮﺍﻑ ﻣﺬﻣﻮﻡ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﲣﺼﻴﺺ ﺍﻟﺘﻮﺳﻌﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﺑﻠﻴﻠﺔ ﺍﻟﻌﻴﺪ ﻣﻦ
ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ .
ﺭﻭﺍﻩ { -٥٠٠ﻭﻋﻦ ﻋﻠِﻲ ﻗﹶﺎﻝﹶ } :ﻣِﻦ ﺍﹶﻟﺴﻨﺔِ ﺃﹶﻥﹾ ﻳﺨﺮﺝ ﺇِﻟﹶﻰ ﺍﹶﻟﹾﻌِﻴﺪِ ﻣﺎﺷِـﻴﺎ
ﺍﹶﻟﺘﺮﻣِﺬِﻱ ،ﻭ ﺣﺴﻨﻪ.
)ﺍﻟﺸﺮﺡ( :
ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﳜﺮﺝ ﺍﱃ ﺍﻟﻌﻴﺪ ﻣﺎﺷﻴﺎﹰ " .
ﺃﺛﺮ ﻋﻠﻲ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﺔ ﻣﻦ ﻃﺮﻳﻖ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻘﺎﺿـﻲ ﻋـﻦ ﺃﰊ
ﺍﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﻋﻦ ﺍﳊﺎﺭﺙ ﺍﻷﻋﻮﺭ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
ﻭﺍﻷﺛﺮ ﻣﻌﻠﻮﻝ ﺑﻌﻠﺘﲔ :
ﺍﻟﻌﻠﺔ ﺍﻷﻭﱃ :ﺿﻌﻒ ﺷﺮﻳﻚ ﻓﻘﺪ ﺿﻌﻔﻪ ﳛﻲ ﺑﻦ ﺳﻌﻴﺪ.
ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳜﺎﻟﻒ ﰲ ﺣﺪﻳﺜﻪ .
ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ ﺳﻲﺀ ﺍﳊﻔﻆ .
ﻭﺿﻌﻔﻪ ﺃﻳﻀﺎﹰ ﺍﳉﻮﺯﺟﺎﱐ ﻭﻗﺎﻝ ﻋﻨﻪ ﺇﻧﻪ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ .
ﺍﻟﻌﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺿﻌﻒ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻷﻋﻮﺭ ،ﻗﺪ ﺗﺮﻙ ﺣﺪﻳﺜﻪ ﺃﻛﺎﺑﺮ ﺍﶈـﺪﺛﲔ ،ﻭﰲ
ﺍﻟﺒﺎﺏ ﻋﻦ ﻏﲑ ﻋﻠﻲ ،ﻭﻟﻜﻦ ﻻ ﻳﺼﺢ ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ ﻗﺎﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ .
ﻭﺍﳊﺪﻳﺚ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ﻟﻴﺒﲔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻌﻴﺪ ﻣﺎﺷﻴﺎﹰ ،ﻭﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ
ﺭﲪﻪ ﺍﷲ ﰲ ﺟﺎﻣﻌﻪ ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺴﺘﺤﺒﻮﻥ ﺫﻟﻚ .
ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻟﻌﺮﺍﻗﻲ ﺭﲪﻪ ﺍﷲ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻌﻴﺪ ﻣﺎﺷـﻴﺎﹰ ﲟـﺎ ﺟـﺎﺀ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ
٤٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﺇﺫﺍ ﲰﻌﺘﻢ ﺍﻹﻗﺎﻣﺔ ﻓﺎﻣﺸﻮﺍ ﻭﻋﻠﻴﻜﻢ ﺍﻟـﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗـﺎﺭ ﻭﻻ
ﺗﺴﺮﻋﻮﺍ " ﺍﳊﺪﻳﺚ .
ﻭﺍﻟﺸﺎﻫﺪ ﻣﻨﻪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻓﺎﻣﺸﻮﺍ " ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺩﺍﺧﻠﺔ ﰲ ﻫـﺬﺍ
ﺍﳋﻄﺎﺏ ﻓﻴﺴﺘﺤﺐ ﺍﻟﺬﻫﺎﺏ ﺍﻟﻴﻬﺎ ﺭﺍﺟﻼﹰ .
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻱ ﻋـﻦ
ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ" ﻛﺎﻥ ﺭﺟﻞ ﻻ ﺃﻋﻠﻢ ﺭﺟﻼﹰ ﺃﺑﻌﺪ ﻣﻦ ﺍﳌﺴﺠﺪ ﻣﻨـﻪ
ﻭﻛﺎﻥ ﻻ ﲣﻄﺌﻪ ﺻﻼﺓ ،ﻓﻘﻴﻞ ﻟﻪ ﺃﻭ ﻗﻠﺖ ﻟﻪ :ﻟﻮ ﺍﺷﺘﺮﻳﺖ ﲪﺎﺭﺍﹰ ﺗﺮﻛﺒﻪ ﰲ ﺍﻟﻠﻴﻠـﺔ
ﺍﻟﻀﻠﻤﺎﺀ ﺃﻭ ﺍﻟﺮﻣﻀﺎﺀ ،ﻗﺎﻝ :ﻣﺎ ﺃﺣﺐ ﺃﻥ ﻣﱰﱄ ﲜﻮﺍﺭ ﺍﳌﺴﺠﺪ ﻓﺈﱐ ﺃﺭﻳﺪ ﺃﻥ ﻳﻜﺘﺐ
ﱄ ﳑﺸﺎﻱ ﺍﱃ ﺍﳌﺴﺠﺪ ﻭﺭﺟﻮﻋﻲ ﺇﺫﺍ ﺭﺟﻌﺖ ﺍﱃ ﺃﻫﻠﻲ
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻗﺪ ﲨﻊ ﺍﷲ ﻟﻚ ﺫﻟﻚ ﻛﻠﻪ .
ﻓﺎﳊﺪﻳﺚ ﺻﺮﻳﺢ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺴﺠﺪ ﺭﺍﺟﻼﹰ ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺩﺍﺧﻠﺔ ﰲ ﻫﺬﺍ
ﺍﳋﻄﺎﺏ ﻓﻴﺴﺘﺤﺐ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ ﺭﺍﺟﻼﹰَ ﻭﺍﻟﺮﺟﻮﻉ ﺭﺍﺟﻼﹰ ،ﻓﻴﻜﺘﺐ ﻟﻠﻌﺒـﺪ ﺑـﺬﻟﻚ
ﺣﺴﻨﺎﺕ ﻭﳛﻂ ﻋﻨﻪ ﺑﺬﻟﻚ ﺳﻴﺌﺎﺕ ﻭﺗﺮﻓﻊ ﻟﻪ ﺑﺬﻟﻚ ﺩﺭﺟﺎﺕ .
ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻳﺎ ﺑﲏ ﺳﻠﻤﺔ ﺩﻳﺎﺭﻛﻢ ﺗﻜﺘﺐ ﻟﻜـﻢ ﺁﺛـﺎﺭﻛﻢ"
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﺑﻨﺤﻮﻩ .
ﺃﹶﻧﻬﻢ ﺃﹶﺻﺎﺑﻬﻢ ﻣﻄﹶﺮ ﻓِﻲ ﻳﻮﻡِ ﻋِﻴﺪٍ .ﻓﹶﺼﻠﱠﻰ ﺑِﻬِﻢ } -٥٠١ﻭﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ
ﺍﹶﻟﻨﺒِﻲ ﺻﻠﹶﺎﺓﹶ ﺍﹶﻟﹾﻌِﻴﺪِ ﻓِﻲ ﺍﹶﻟﹾﻤﺴﺠِﺪِ { ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﺑِﺈِﺳﻨﺎﺩٍ ﻟﹶﻴﻦٍ .
)ﺍﻟﺸﺮﺡ( :
ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻢ ﺃﺻﺎﻢ ﻣﻄﺮ ﰲ ﻳﻮﻡ ﻋﻴﺪ ﻓﺼﻠﻰ ﻢ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﰲ ﺍﳌﺴﺠﺪ " .
٤٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﻨﻨﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗـﺎﻝ
ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪﺍﻷﻋﻠﻰ ﺑﻦ ﺃﰊ ﻓﺮﻭﺓ ﺃﻧﻪ ﲰﻊ ﺃﺑﺎ ﳛﻲ ﻋﺒﻴﺪﺍﷲ ﺍﻟﺘﻴﻤﻲ ﳛﺪﺙ ﻋـﻦ
ﺃﰊ ﻫﺮﻳﺮﺓ .
ﻭﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪﺍﻷﻋﻠﻰ ﱂ ﻳﺮﻭ ﻋﻨﻪ ﺳﻮﻯ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﺭﲪﻪ
ﺍﷲ ﻛﺜﲑ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺘﺮﻭﻛﲔ ،ﻭﺃﻣﺎ ﺃﺑﻮ ﳛﻲ ﻓﻘﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ :
ﻻ ﻳﻌﺮﻑ .ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻭﻏﲑﳘﺎ ﺑﺄﻧﻪ ﻻ ﻳﻌﺮﻑ ﺣﺎﻟﻪ ،
ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ :ﻫﺬﺍ ﺧﱪ ﻓﺮﺩ ﻣﻨﻜﺮ .
ﻧﻘﺪﻡ ﻋﻨﺪﻧﺎ ﺃﻥ ﺍﳌﺸﺮﻭﻉ ﰲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻭﻫﺬﺍ ﺳﻨﺔ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻨﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺑﻌﺪﻩ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﰒ ﻣﺎﻧﻊ ﳝﻨﻊ ﻣـﻦ
ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻛﻤﻄﺮ ﺃﻭ ﺭﻳﺢ ﺷﺪﻳﺪﺓ ﻭﳓﻮ ﺫﻟﻚ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺃﺩﺍﺀ ﺻـﻼﺓ
ﺍﻟﻌﻴﺪ ﰲ ﺍﳌﺴﺎﺟﺪ ،ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﺎﹰ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻋﻠﻴﻪ
ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻠﺤﺎﺟﺔ ﻭﺍﳌﺼﻠﺤﺔ ،ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﺗﺸﻬﺪ ﳍﺬﺍ ﻗﺎﻝ
ﺗﻌﺎﱃ " ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎﹰ ﺇﻻ ﻭﺳﻌﻬﺎ" .
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎﹰ " ﻭﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣـﺎ
ﺍﺳﺘﻄﻌﺘﻢ " .
ﻣﻼﺣﻈﺔ :ﺍﳊﺎﻓﻆ ﺭﲪﻪ ﺍﷲ ﱂ ﻳﺬﻛﺮ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻷﺣﺎﺩﻳـﺚ ﰲ ﺍﻟﺘﻜـﺒﲑ ﰲ ﺑـﺎﺏ
ﺍﻟﻌﻴﺪﻳﻦ ﻭﻋﺬﺭﻩ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﱂ ﻳﺜﺒﺖ ﺑﺬﻟﻚ ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻭﻟﻜﻦ ﺃﲨﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ" ﻭﻟﺘﻜـﱪﻭﺍ
ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻫﺪﺍﻛﻢ ".
ﺃﻣﺎ ﻋﻴﺪﺍﻷﺿﺤﻰ ﻓﻘﺪ ﺛﺒﺖ ﺑﺈﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﻋﻤﺮ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﻤﺮ ﺃﻢ
ﻛﺎﻧﻮﺍ ﻳﻜﱪﻭﻥ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻌﺸﺮ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﻟﻜﻦ
ﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﺸﲑ ﺍﳊﺎﻓﻆ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻷﻥ ﻫﺬﺍ ﺍﻹﲨﺎﻉ ﻳـﺪﻝ
ﻋﻠﻰ ﺃﻥ ﻟﻸﻣﺮ ﺃﺻﻼﹰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
٤٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ
)ﺍﻟﺸﺮﺡ (:
ﺍﻟﻜﺴﻮﻑ ﻫﻮ ﺫﻫﺎﺏ ﺿﻮﺀ ﺃﺣﺪ ﺍﻟﻨﲑﻳﻦ ﺃﻭ ﺫﻫﺎﺏ ﺑﻌﻀﻪ ﻓﺈﻥ ﺍﻟﻀﻮﺀ ﺗﺎﺭﺓ ﻳـﺬﻫﺐ
ﻛﻠﻪ ﻭﺗﺎﺭﺓ ﻳﺬﻫﺐ ﺑﻌﻀﻪ ،ﻭﺃﻫﻞ ﺍﻟﻔﻠﺴﻔﺔ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻣـﻦ
ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " ﺁﻳﺘﺎﻥ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﳜـﻮﻑ
ﻤﺎ ﻋﺒﺎﺩﻩ " ﻓﺄﻱ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺣﻖ ﺑﺎﻟﺼﻮﺍﺏ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻛﻼﻡ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻡ ﻛﻼﻡ ﻫﺆﻻﺀ ﺍﳌﺘﻜﻠﻔﲔ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻣـﻦ
ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻼ ﻳﺮﺍﺩ ﺎ ﺍﻟﺘﺨﻮﻳﻒ ﺃﻭ ﻣﺎ ﻳﺰﻋﻤﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ
ﺇﳕﺎ ﻳﻨﻜﺴﻔﺎﻥ ﳌﻮﺕ ﻋﻈﻴﻢ ﺃﻭ ﳊﻴﺎﺓ ﻋﻈﻴﻢ ﻓﺠﻌﻠﻮﺍ ﺍﻟﺸﻲﺀ ﺳﺒﺒﺎﹰَ ﻭﻫﻮ ﻟﻴﺲ ﺑـﺴﺒﺐ
ﻭﻫﺬﺍ ﺷﺮﻙ ﻣﻊ ﺍﷲ .
ﻭﻳﻘﺎﻝ ﻟﻠﺸﻤﺲ ﻛﺴﻔﺖ ﻭﻟﻠﻘﻤﺮ ﺧﺴﻒ ﻭﳚﻮﺯ ﺍﻟﻌﻜﺲ ﺻﺤﺖ ﺑﺬﻟﻚ ﺍﻷﺧﺒـﺎﺭ
ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺫﻛﺮ ﺫﻟﻚ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ .
٤٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﹶﺎﻝﹶ } :ﺍِﻧﻜﹶﺴﻔﹶﺖِ ﺍﹶﻟﺸﻤﺲ ﻋﻠﹶﻰ ﻋﻬﺪِ -٥٠٢ﻋﻦِ ﺍﹶﻟﹾﻤﻐِﲑﺓِ ﺑﻦِ ﺷﻌﺒﺔﹶ
ﺭﺳﻮﻝِ ﺍﹶﻟﻠﱠﻪِ ﻳﻮﻡ ﻣﺎﺕِ ﺇﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﹶﻟﻨﺎﺱ :ﺍِﻧﻜﹶﺴﻔﹶﺖِ ﺍﹶﻟﺸﻤﺲ ﻟِﻤﻮﺕِ
ِﺇﺑﺮﺍﻫِﻴﻢ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﹶﻟﻠﱠﻪِ " ﺇِﻥﱠ ﺍﹶﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﺁﻳﺘﺎﻥِ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﹶﻟﻠﱠﻪِ ﻟﹶﺎ
ﺤﻴﺎﺗِﻪِ ،ﻓﹶﺈِﺫﹶﺍ ﺭﺃﹶﻳﺘﻤﻮﻫﻤﺎ ،ﻓﹶﺎﺩﻋﻮﺍ ﺍﹶﻟﻠﱠﻪ ﻭﺻﻠﱡﻮﺍ ،ﺣﺘﻰ
ﻳﻨﻜﹶﺴِﻔﹶﺎﻥِ ﻟِﻤﻮﺕِ ﺃﹶﺣﺪٍ ﻭﻟﹶﺎ ﻟِ
. { ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ .ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ ﻟِﻠﹾﺒﺨﺎﺭِﻱ } :ﺣﱴ ﺗﻨﺠﻠﻲ { ﺗﻨﻜﹶﺸِﻒ"
ﻓﹶﺼﻠﱡﻮﺍ ﻭﺍ ﺩﻋﻮﺍ ﺣﺘﻰ } -٥٠٣ﻭﻟِﻠﹾﺒﺨﺎﺭِﻱ ﻣِﻦ ﺣﺪِﻳﺚِ ﺃﹶﺑِﻲ ﺑ ﹾﻜﺮﺓﹶ
. { ﻳﻜﹾﺸﻒ ﻣﺎ ﺑِﻜﹸﻢ
) ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﻣﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ :ﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ ﳌـﻮﺕ
ﺍﺑﺮﺍﻫﻴﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺁﻳﺘﺎﻥ ﻣـﻦ
ﺁﻳﺎﺕ ﺍﷲ ﻻ ﻳﻨﻜﺴﻔﺎﻥ ﳌﻮﺕ ﺃﺣﺪ ﻭﻻ ﳊﻴﺎﺗﻪ ،ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﻫﺎ ﻓﺎﺩﻋﻮﺍ ﺍﷲ ﻭﺻـﻠﻮﺍ
ﺣﱴ ﺗﻨﻜﺸﻒ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺣﺪﺛﻨﺎ ﻫﺎﺷﻢ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ
ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﻼﻗﺔ ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺑﻪ .
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳕﲑ
ﻗﺎﻻ ﺣﺪﺛﻨﺎ ﻣﺼﻌﺐ ﺑﻦ ﺍﳌﻘﺪﺍﻡ ﻋﻦ ﺯﺍﺋﺪﺓ ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﻼﻗﺔ ﺑﻪ .
٤٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﻗﻮﻟﻪ " ﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ " :
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺭﻭﺍﻫﺎ ﻣﻦ ﻃﺮﻳﻖ ﺯﺍﺋﺪﺓ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺯﻳﺎﺩ ﺑﻪ .
ﻭﻗﻮﻟﻪ " ﻭﻟﻠﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " ﻓﺼﻠﻮﺍ ﻭﺍﺩﻋﻮﺍ ﺣﱴ ﻳﻨﻜﺸﻒ
ﻣﺎ ﺑﻜﻢ " :
ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﻃﺮﻳﻖ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴـﺪ ﻋـﻦ
ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ،ﻭﰲ ﺑﻌﺾ ﻃﺮﻗﻪ ﺻﺮﺡ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺑﺎﻟـﺴﻤﺎﻉ
ﻣﻦ ﺃﰊ ﺑﻜﺮﺓ .
ﻗﻮﻟﻪ " ﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ":
ﺭﺟﺢ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﶈﻘﻘﲔ ﺃﻥ ﺍﻟـﺸﻤﺲ ﱂ ﺗﻜـﺴﻒ ﰲ
ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺗﺒﻌﻪ ﺍﺑﻦ
ﺣﺰﻡ ﻭﲨﺎﻋﺔ ﺇﱃ ﺃﻥ ﺍﻟﺸﻤﺲ ﻛﺴﻔﺖ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺜﺮ ﻣﻦ
ﻣﺮﺓ ﻭﺫﻟﻚ ﻹﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻـﻔﺔ ﺻـﻼﺓ
ﺍﻟﻜﺴﻮﻑ ،ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﲢﻘﻴﻖ ﻫﺬﺍ ﻭﺑﻴﺎﻥ ﺍﻟﺮﺍﺟﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ .
ﻗﻮﻟﻪ " ﻳﻮﻡ ﻣﺎﺕ ﺍﺑﺮﺍﻫﻴﻢ " :
ﳌﺎ ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ ﰲ ﻣﻮﺕ ﺍﺑﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺑﺮﺍﻫﻴﻢ ﻟﺒﻀﻌﺔ ﻋـﺸﺮ
ﺷﻬﺮﺍﹰ ﻭﻫﻮ ﻣﻦ ﻣﺎﺭﻳﺔ ﺍﻟﻘﺒﻄﻴﺔ ﺯﻋﻢ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻥ ﺍﻟﺸﻤﺲ ﻛﺴﻔﺖ ﳌﻮﺕ ﺍﺑﺮﺍﻫﻴﻢ .
ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ " ﻗﺎﻝ ﺍﻟﻨﺎﺱ " :
ﺃﻱ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻛﻠﻬﻢ ﻭﻫﺬﺍ ﺃﺳﻠﻮﺏ ﻋﺮﰊ ﻓﺼﻴﺢ ﻳﻄﻠﻖ ﺍﻟﻜﻞ ﻓـﲑﺍﺩ ﺑـﻪ
ﺍﻟﺒﻌﺾ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ " ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ"
ﻫﻞ ﻛﻞ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ﳍﻢ ؟.
٤٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻻ ﺇﳕﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ .
ﻭﻗﻮﻟﻪ "ﲨﻌﻮﺍ ﻟﻜﻢ " ﻫﻞ ﻛﻞ ﺍﻟﻨﺎﺱ ﲨﻌﻮﺍ ﳍﻢ ؟ .
ﻻ ،ﺑﻌﺾ ﺍﻟﻨﺎﺱ .
ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﻨﺌﺬ :ﺇﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻘﻤﺮ ﺁﻳﺘـﺎﻥ ﻣـﻦ
ﺁﻳﺎﺕ ﺍﷲ ﳜﻮﻑ ﺍﷲ ﻤﺎ ﻋﺒﺎﺩﻩ " .
ﻧﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﺇﳕﺎ ﻳﻘﻌﺎﻥ ﻟﻠﺘﺨﻮﻳﻒ ﻟﻴﻀﺮﻉ ﺍﻟﻌﺒﺎﺩ
ﺇﱃ ﺭﻢ ﺟﻞ ﻭﻋﻼ ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﻫـﺎ" ﺃﻱ
ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ " ﻓﺼﻠﻮﺍ" .
ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ "ﻓﺎﺩﻋﻮﺍ ﻭﺻﻠﻮﺍ ﺣﱴ ﻳﻨﺠﻠﻲ ﻣﺎ ﺑﻜﻢ " .
ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺣﺪﻭﺙ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋـﺴﻮﻑ ﻭﻫـﻞ
ﺗﺼﻠﻲ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﺃﻡ ﻻ ﻗﻮﻻﻥ ﻷﻫﻞ ﺍﻟﻌﻠﻢ :
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺃﺎ ﺗﺼﻠﻰ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ،ﻭﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪـﻪ ﺍﷲ
ﻣﻊ ﺃﻥ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻪ ﻣﻨﻊ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﺇﻻ ﺍﻧﻪ ﺟﺎﺀ ﻋﻨـﻪ
ﺍﻹﺫﻥ ﻟﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷـﻴﺦ
ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻗﻮﻝ ﻟﻠﺸﺎﻓﻌﻴﺔ ،ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﻃﻮﺍﺋﻒ
ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﻣﻨﻊ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻛﺴﺎﺋﺮ ﺫﻭﺍﺕ ﺍﻷﺳـﺒﺎﺏ
ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﻓﻴﺸﺘﻐﻞ ﺣﻴﻨﺌﺬ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺘﻖ ﻭﻫﺬﺍ ﻫـﻮ ﺍﻟﻘـﻮﻝ
ﺍﻟﺜﺎﱐ .
ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﻫﺎ ﻓـﺼﻠﻮﺍ "
ﻭﱂ ﻳﻘﻞ ﺇﻻ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ،ﻭﺗﺄﺧﲑ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﻻ ﳚﻮﺯ .
ﻗﻮﻟﻪ " ﺣﱴ ﻳﻨﺠﻠﻲ " ﻭﰲ ﺭﻭﺍﻳﺔ " ﺣﱴ ﻳﻨﻜﺸﻒ ﻣﺎ ﺑﻜﻢ " ﻭﰲ ﺭﻭﺍﻳﺔ " ﺣﱴ
ﺗﻨﻜﺸﻒ " :
٤٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﲟﺠﻤﻮﻋﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺪﺍﻣﺔ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﺘﺠﻠﻲ ﻭﻟﻜﻦ ﻣﺎ ﺍﳊﻜﻢ
ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﺘﺠﻠﻲ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻧﻪ ﻳﺼﻠﻲ ﻣﺮﺓ ﺃﺧﺮﻯ ﺣﱴ
ﳛﺼﻞ ﺍﻟﺘﺠﻠﻲ ،ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻋﺎﺀ ﺣﱴ ﳛﺼﻞ ﺍﻟﺘﺠﻠﻲ
ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺎﻟﻮﺍ ﻻ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﺇﻻ ﺃـﻢ ﻳـﺴﺘﺤﺒﻮﻥ ﺇﻃﺎﻟـﺔ ﺻـﻼﺓ
ﺍﻟﻜﺴﻮﻑ ﺇﻃﺎﻟﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺇﻃﺎﻟﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺣﱴ ﻻ ﻳﻔﺮﻍ ﻣـﻦ ﺻـﻼﺗﻪ ﺇﻻ
ﻭﻗﺪ ﺣﺪﺙ ﺍﻟﺘﺠﻠﻲ .ﻭﺍﷲ ﺃﻋﻠﻢ .
-٥٠٤ﻭﻋﻦ ﻋﺎﺋِﺸﺔﹶ ﺭﺿِﻲ ﺍﹶﻟﻠﱠﻪ ﻋﻨﻬﺎ } :ﺃﹶﻥﱠ ﺍﹶﻟﻨﺒِﻲ ﺟﻬﺮ ﻓِﻲ ﺻﻠﹶﺎﺓِ ﺍﹶﻟﹾﻜﹸﺴﻮﻑِ
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ ،ﻭﻫﺬﹶﺍ { ﺑِﻘِﺮﺍﺀَﺗِﻪِ ،ﻓﹶﺼﻠﱠﻰ ﺃﹶﺭﺑﻊ ﺭﻛﹶﻌﺎﺕٍ ﻓِﻲ ﺭﻛﹾﻌﺘﻴﻦِ ،ﻭﺃﹶﺭﺑﻊ ﺳﺠﺪﺍﺕٍ
ﻟﹶﻔﹾﻆﹸ ﻣﺴﻠِﻢٍ .
ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ ﻟﹶﻪ :ﻓﹶﺒﻌﺚﹶ ﻣﻨﺎﺩِﻳﺎ ﻳﻨﺎﺩِﻱ :ﺍﹶﻟﺼﻠﹶﺎﺓﹸ ﺟﺎﻣِﻌﺔﹲ .
)ﺍﻟﺸﺮﺡ(:
ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺮ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ
ﺑﻘﺮﺍﺀﺗﻪ ﻓﺼﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰲ ﺭﻛﻌﺘﲔ ﻭﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣﻬﺮﺍﻥ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﻮﻟﻴﺪ ﻗﺎﻝ ﺃﺧﱪﻧﺎ
ﺍﺑﻦ ﳕﺮ ﲰﻊ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﳓﻮﻩ .
ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﻨﻔﺲ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ
ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻪ :ﻓﺒﻌﺚ ﻣﻨﺎﺩﻳﺎﹰ ﻳﻨﺎﺩﻱ :ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ .
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻘﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻭﻭﺻﻠﻬﺎ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻭﺯﺍﻋـﻲ
ﻭﻏﲑﻩ ﻗﺎﻝ ﲰﻌﺖ ﺍﺑﻦ ﺷﻬﺎﺏ ﳛﺪﺙ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻪ.
ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻗﺎﻝ ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬـﺪ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻨﻮﺩﻱ ﺇﻥ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ " .
٤٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﻮﳍﺎ " ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ " :
ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻜﺴﻮﻑ ﻟﻠﺘﺨﻮﻳﻒ ﻭﻫﻮ ﺫﻫﺎﺏ ﺿﻮﺀ ﺃﺣﺪ ﺍﻟﻨﲑﻳﻦ ﺃﻭ ﺫﻫﺎﺏ ﺑﻌﻀﻪ .
ﻗﻮﳍﺎ " ﻓﺠﻬﺮ ﺑﻘﺮﺍﺀﺗﻪ " :
ﻫﺬﺍ ﻫﻮ ﺍﶈﻔﻮﻅ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳉﻬﺮ ﺑﻘﺮﺍﺀﺓ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ
ﻭﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻳﺮﻭﻥ ﺍﳉﻬـﺮ ﺑـﺼﻼﺓ
ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻋﻤﻼﹰ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ .
ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﻋﺪﻡ ﺍﳉﻬـﺮ
ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﻟﻜﻨﻬﻢ ﻳﺮﻭﻥ ﺍﳉﻬﺮ ﺑﺼﻼﺓ ﺍﳋﺴﻮﻑ ﻷﺎ ﻟﻴﻠﻴﺔ ﻭﺍﻷﻭﱃ ﺎﺭﻳﺔ ،
ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﲝﺪﻳﺚ ﲰﺮﺓ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﺃﻧﻪ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻗﺎﻝ "ﻭﱂ ﻧﺴﻤﻊ ﻟﻪ ﺻﻮﺗﺎﹰ " .
ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳋﱪ ﻣﻨﻜﺮ ﻻ ﻳﺼﺢ ﻻ ﺳﻨﺪﺍﹰ ﻭﻻ ﻣﺘﻨﺎﹰ ﻭﻗﺪ ﲪﻠﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠـﻰ
ﺃﻥ ﲰﺮﺓ ﱂ ﻳﺴﻤﻊ ﻟﻪ ﺻﻮﺗﺎﹰ ﻟﺒﻌﺪ ﳏﻠﻪ ﻭﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ،
ﻭﻋﻠﻰ ﻛﻞ ،ﻓﺤﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺻﺮﻳﺢ ﰲ ﺍﻟﺒﺎﺏ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺟﻬﺮ ﺍﻟﻨﱯ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻓﻼ ﻣﻨﺎﺹ ﻋﻦ ﺍﻟﻌﻤﻞ ﺬﺍ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ .
ﻗﻮﳍﺎ " ﻓﺼﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰲ ﺭﻛﻌﺘﲔ " :
ﻭﻫﺬﺍ ﺃﺻﺢ ﻣﺎ ﺣﻔﻆ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺃﻧﻪ ﺻـﻠﻰ
ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰲ ﺭﻛﻮﻋﲔ ﻭﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ ،ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻳﻀﺎﹰ ﺟﺎﺀﺕ ﻋﻦ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻛﻤﺎ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ .
ﻭﻗﺪ ﺫﻫﺐ ﺇﱃ ﺍﻟﻌﻤﻞ ﺬﺍ ﺍﳋﱪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﰲ ﻗﻮﻝ ﻟﻪ ﻓﺮﺃﻭﺍ ﺃﻥ
ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺻﺢ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﺻﻔﺔ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ
ﻳﻌﻠﱢﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺎﻟﻔﺔ ﳍﺬﺍ ﻛﺤﺪﻳﺚ ﺟﺎﺑﺮ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ
ﻛﻤﺎ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻴﺎﻥ ﻫﺬﺍ .
ﻗﻮﳍﺎ " ﻓﺒﻌﺚ ﻣﻨﺎﺩﻳﺎﹰ ﻳﻨﺎﺩﻱ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ " :
٥٠ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﳚﻮﺯ ﺍﻟﺮﻓﻊ ﻟﻐﺔ ﰲ )ﺍﻟﺼﻼﺓ( ﻋﻠﻰ ﺍﻹﺑﺘﺪﺍﺀ ﻭﳚﻮﺯ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻹﻏﺮﺍﺀ ﻭﺃﻣﺎ )ﺟﺎﻣﻌﺔ
( ﻓﻴﺠﻮﺯ ﺍﻟﺮﻓﻊ ﻓﻴﻬﺎ ﻛﻤﺎ ﳚﻮﺯ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﻭﱂ ﻳﺮﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲢﺪﻳﺪ ﻟﻌﺪﺩ ﺍﻟﻨﺪﺍﺀ ﰲ " ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ " ﻓﻠﺬﻟﻚ ﺍﳌﺨﺘﺎﺭ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
ﺃﻥ ﻳﻨﺎﺩﻯ ﺑﻘﺪﺭ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﺃﲰﻊ .
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﰲ ﺣﻜﻢ ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﻫﻞ
ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻨﺪﺍﺀ ﺳﻨﺔ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻟﻨﺪﺍﺀ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻛﺎﻷﺫﺍﻥ ﺇﺫﺍ ﻗـﺎﻡ ﺑـﺬﻟﻚ
ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﺍﻹﰒ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺆﺫﻥ ﻭﻻ ﻳﻘـﺎﻡ
ﻟﺼﻼﰐ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ .
٥١ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
-٥٠٥ﻭﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﹶﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ } :ﺍِﻧﺨﺴﻔﹶﺖِ ﺍﻟﺸﻤﺲ ﻋﻠﹶﻰ
ﻋﻬﺪِ ﺍﹶﻟﻨﺒِﻲ ﻓﹶﺼﻠﱠﻰ ،ﻓﹶﻘﹶﺎﻡ ﻗِﻴﺎﻣﺎ ﻃﹶﻮِﻳﻠﹰﺎ ،ﻧﺤﻮﺍ ﻣِﻦ ﻗِﺮﺍﺀَﺓِ ﺳﻮﺭﺓِ ﺍﹶﻟﹾﺒﻘﹶﺮﺓِ ،ﺛﹸﻢ ﺭﻛﹶﻊ
ﺭﻛﹸﻮﻋﺎ ﻃﹶﻮِﻳﻠﹰﺎ ،ﺛﹸﻢ ﺭﻓﹶﻊ ﻓﹶﻘﹶﺎﻡ ﻗِﻴﺎﻣﺎ ﻃﹶﻮِﻳﻠﹰﺎ ﻭﻫﻮ ﺩﻭﻥﹶ ﺍﹶﻟﹾﻘِﻴﺎﻡِ ﺍﹶﻟﹾﺄﹶﻭﻝِ ،ﺛﹸﻢ ﺭﻛﹶﻊ ﺭﻛﹸﻮﻋﺎ
ﻃﹶﻮِﻳﻠﹰﺎ ،ﻭﻫﻮ ﺩﻭﻥﹶ ﺍﹶﻟﺮﻛﹸﻮﻉِ ﺍﹶﻟﹾﺄﹶﻭﻝِ ] ،ﺛﹸﻢ ﺳﺠﺪ ،ﺛﹸﻢ ﻗﹶﺎﻡ ﻗِﻴﺎﻣﺎ ﻃﹶﻮِﻳﻼﹰ ،ﻭﻫﻮ ﺩﻭﻥﹶ
ﺍﹶﻟﹾﻘِﻴﺎﻡِ ﺍﹶﻟﹾﺄﹶﻭﻝِ ،ﺛﹸﻢ ﺭﻛﹶﻊ ﺭﻛﹸﻮﻋﺎ ﻃﹶﻮِﻳﻠﹰﺎ ،ﻭﻫﻮ ﺩﻭﻥﹶ ﺍﹶﻟﺮﻛﹸﻮﻉِ ﺍﹶﻟﹾﺄﹶﻭﻝِ[ ،ﺛﹸﻢ ﺭﻓﹶﻊ ،ﻓﹶﻘﹶﺎﻡ
ﻗِﻴﺎﻣﺎ ﻃﹶﻮِﻳﻠﹰﺎ ،ﻭﻫﻮ ﺩﻭﻥﹶ ﺍﹶﻟﹾﻘِﻴﺎﻡِ ﺍﹶﻟﹾﺄﹶﻭﻝِ ،ﺛﹸﻢ ﺭﻛﹶﻊ ﺭﻛﹸﻮﻋﺎ ﻃﹶﻮِﻳﻼﹰ ،ﻭﻫﻮ ﺩﻭﻥﹶ
{ ﺍﹶﻟﺮﻛﹸﻮﻉِ ﺍﹶﻟﹾﺄﹶﻭﻝِ ،ﺛﹸﻢ ﺳﺠﺪ ،ﺛﹸﻢ ﺍﻧﺼﺮﻑ ﻭﻗﹶﺪ ﺗﺠﻠﱠﺖِ ﺍﹶﻟﺸﻤﺲ .ﻓﹶﺨﻄﹶﺐ ﺍﹶﻟﻨﺎﺱ
ﻣﺘﻔﹶﻖ ﻋﻠﹶﻴﻪِ ،ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻟِﻠﹾﺒﺨﺎﺭِﻱ.
-٥٠٦ﻭﻓِﻲ ﺭِﻭﺍﻳﺔٍ ﻟِﻤﺴﻠِﻢٍ } :ﺻﻠﱠﻰ ﺣِﲔ ﻛﹶﺴﻔﹶﺖِ ﺍﹶﻟﺸﻤﺲ ﺛﹶﻤﺎﻥﹶ ﺭﻛﹶﻌﺎﺕٍ
. { ﻓِﻲ ﺃﹶﺭﺑﻊِ ﺳﺠﺪﺍﺕٍ
-٥٠٧ﻭﻋﻦ ﻋﻠِﻲ ﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ.
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺍﳔﺴﻔﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳـﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺼﻠﻰ ﻓﻘﺎﻡ ﻃﻮﻳﻼﹰ ﳓﻮﺍﹰ ﻣﻦ ﻗﺮﺍﺀﺓ ﺳـﻮﺭﺓ ﺍﻟﺒﻘـﺮﺓ ﰒ ﺭﻛـﻊ
ﺭﻛﻮﻋﺎﹰ ﻃﻮﻳﻼﹰ ﰒ ﺭﻓﻊ ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻷﻭﻝ ،ﰒ ﺭﻛﻊ ﺭﻛﻮﻋـﺎﹰ
ﻃﻮﻳﻼﹰ ،ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺮﻛﻮﻉ ﺍﻷﻭﻝ ،ﰒ ﺳﺠﺪ ،ﰒ ﻗﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ
ﺍﻷﻭﻝ ﰒ ﺭﻛﻊ ﺭﻛﻮﻋﺎﹰ ﻃﻮﻳﻼﹰ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺮﻛﻮﻉ ﺍﻷﻭﻝ ﰒ ﺭﻛﻊ ﺭﻛﻮﻋـﺎﹰ ﻃـﻮﻳﻼﹰ
ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺮﻛﻮﻉ ﺍﻷﻭﻝ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﰒ ﺳﺠﺪ ﰒ ﺍﻧﺼﺮﻑ ﻭﻗﺪ ﺍﳒﻠﺖ ﺍﻟـﺸﻤﺲ
ﻓﺨﻄﺐ ﺍﻟﻨﺎﺱ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
٥٢ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻠﻤﺔ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋـﻦ
ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻪ .
ﻗﺎﻝ ﻣﺴﻠﻢ ﺣﺪﺛﻨﺎ ﺳﻮﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺣﺪﺛﻨﺎ ﺣﻔﺺ ﺑﻦ ﻣﻴﺴﺮﺓ ﻗﺎﻝ ﺣﺪﺛﲏ ﺯﻳـﺪ ﺑـﻦ
ﺃﺳﻠﻢ ﺑﻪ .
ﻗﻮﻟﻪ ﻭﳌﺴﻠﻢ" ﺻﻠﻰ ﲦﺎﻥ ﺭﻛﻌﺎﺕ " :
ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺟﺎﺀﺕ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺳﻔﻴﺎﻥ ﻋﻦ ﺣﺒﻴﺐ ﺑـﻦ ﺃﰊ
ﺛﺎﺑﺖ ﻋﻦ ﻃﺎﻭﻭﺱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .
ﻭﰲ ﺁﺧﺮﻩ ﻋﻨﺪ ﻣﺴﻠﻢ ﻭﻋﻦ ﻋﻠﻲ ﻣﺜﻞ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺒـﺎﻥ ﰲ ﺻـﺤﻴﺤﻪ
ﻭﺧﱪ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ﻋﻦ ﻃﺎﻭﻭﺱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ﻷﻥ ﺣﺒﻴﺒﺎﹰ ﱂ
ﻳﺴﻤﻊ ﻫﺬﺍ ﺍﳋﱪ ﻣﻦ ﻃﺎﻭﻭﺱ ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑ ﻭﺍﺣﺪ ،ﻓﺎﶈﻔﻮﻅ ﻋﻦ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﰲ ﺻﻔﺔ ﺻﻼﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺮﻛﻮﻋﲔ
ﻭﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ ﻛﺤﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ
ﻓﺈﻧﻪ ﺷﺎﺫ ﻣﻨﻜﺮ .
ﻗﻮﻟﻪ " ﺻﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ " :
ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﺴﺘﺤﺒﺔ ﻋﻨﺪ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻭﺍﺟﺒﺔ ﻋﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ ﻭﻃﺎﺋﻔﺔ
ﺩﻟﻴﻞ ﺃﰊ ﻋﻮﺍﻧﺔ ﰲ ﺍﻟﻮﺟﻮﺏ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻓﺎﺩﻋﻮﺍ ﺍﷲ
ﻭﺻﻠﻮﺍ " ﻭﻫﺬﺍ ﺃﻣﺮ ،ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻭﺩﻟﻴﻞ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺍﻹﺳﺘﺤﺒﺎﺏ ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﰲ ﺍﻟﺼﺤﻴﺤﲔ "ﻗـﺎﻝ
ﺍﻟﺮﺟﻞ ﻫﻞ ﻋﻠﻲ ﻏﲑﻫﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ .ﻗﺎﻝ :ﻻ ﺇﻻ ﺃﻥ ﺗﻄﻮﻉ " .
ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﻻ ﳚﺐ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺇﻻ ﺍﳋﻤﺲ ﻓﻘـﻂ ﻭﻣـﺎ ﻋـﺪﺍ ﻫـﺬﺍ
ﻓﻤﺴﺘﺤﺐ ﺃﻭ ﻓﺮﺽ ﻛﻔﺎﻳﺔ .
٥٣ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻗﻮﻟﻪ " ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﳓﻮﺍﹰ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ " :
ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﻫﻨﺎ ﺃﻧﻪ ﱂ ﻳﺤﻔﻆ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻱ ﺷﻲﺀ ﻗـﺮﺃ ﰲ
ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﻊ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺮ ﺑﺬﻟﻚ ﻓﻬﺬﺍ ﺍﺑـﻦ ﻋﺒـﺎﺱ
ﻳﻘﻮﻝ ﳓﻮﺍﹰ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻮ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻗﺪ ﺟﻬﺮ ﳊﻔﻆ ﺫﻟﻚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﻋﺎﺋﺸﺔ " ﺟﻬﺮ ﺑﻘﺮﺍﺀﺗﻪ " ﻭﻫﻮ
ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺣﻔﻆ ﻣﺎ ﻗﺮﺃ ﺑﻪ ،ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒـﺎﺱ ﻫﻨـﺎ
ﻳﻮﺍﻓﻖ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺴﺎﺑﻖ ﺇﻻ ﺃﻧﻪ ﻳﻮﺿﺢ ﺍﻟﺼﻔﺔ ،ﻗﺎﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﰒ ﺭﻛﻊ ﺭﻛﻮﻋﺎﹰ ﻃﻮﻳﻼﹰ ﰒ ﺭﻓﻊ ﺃﻱ ﻗﺎﺋﻼﹰ ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﺭﺑﻨﺎ ﻭﻟـﻚ
ﺍﳊﻤﺪ ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻷﻭﻝ ﰒ ﺭﻛﻊ ﺭﻛﻮﻋﺎﹰ ﻃـﻮﻳﻼﹰ ﺩﻭﻥ ﺍﻟﺮﻛـﻮﻉ
ﺍﻷﻭﻝ ﰒ ﺳﺠﺪ ﺳﺠﺪﺗﲔ ﰒ ﺾ ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﺩﻭﻥ ﺍﻷﻭﻝ ﰒ ﺭﻛـﻊ ﰒ ﺭﻓـﻊ
ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﰒ ﺭﻛﻊ ﻓﻘﺎﻡ ﻗﻴﺎﻣﺎﹰ ﻃﻮﻳﻼﹰ ﰒ ﺳـﺠﺪ ﺳـﺠﺪﺗﲔ ﰒ ﺳـﻠﻢ ،ﻭﺇﺫﺍ
ﺍﻟﺸﻤﺲ ﻗﺪ ﲡﻠﺖ ،ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺴﻮﻑ ﰲ ﺃﻭﻟﻪ ﻳﺴﺘﺤﺐ ﺣﻴﻨﺌـﺬ ﺇﻃﺎﻟـﺔ
ﺍﻟﻘﺮﺍﺀﺓ ﻭﺇﻃﺎﻟﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺣﱴ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ ﺇﺫﺍ ﺍﻟﻜﺴﻮﻑ ﻗﺪ ﺯﺍﻝ ،
ﻭﻳﺴﺘﺤﺐ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺃﻥ ﳜﻄﺐ ﺍﻹﻣﺎﻡ ﺧﻄﺒﺔ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ " ﻓﺨﻄﺐ ﺍﻟﻨﺎﺱ
" ،ﻭﻫﺬﻩ ﺍﳋﻄﺒﺔ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺃﻣﺮﻫﻢ ﺑﺎﻟﺘﻮﺑـﺔ ﻭﺍﻹﺳـﺘﻐﻔﺎﺭ
ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﺘﻌﻔﻒ .
ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻃﻼﻕ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﳌﻮﻋﻈﺔ ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﻟﺴﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ .
ﻭﺃﻣﺎ ﻗﻮﻟﻪ " ﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ :ﺻﻠﻰ ﲦﺎﻥ ﺭﻛﻌﺎﺕ ":
٥٤ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻓﻘﺪ ﺍﺣﺘﺞ ﺬﺍ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻛﺎﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﻭﲨﺎﻋﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺴﻮﻑ ﻭﻗـﻊ
ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻭﻟﻜﻦ ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻭﺍﺑـﻦ ﺍﻟﻘـﻴﻢ
ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﺍﻟﻜﺴﻮﻑ ﱂ ﻳﻘﻊ ﺃﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺣـﺪﻳﺚ ﺍﺑـﻦ
ﻋﺒﺎﺱ ﻣﻨﻜﺮ ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻀﻌﻴﻔﻪ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﻫﺆﻻﺀ ﺍﻷﺋﻤـﺔ ﻳـﺮﻭﻥ ﺃﻥ
ﻛﻞ ﺣﺪﻳﺚ ﳜﺎﻟﻒ ﺣﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﺧﱪ ﻣﻨﻜﺮ .
-٥٠٨ﻭﻟﹶﻪ :ﻋﻦ ﺟﺎﺑِﺮٍ } ﺻﻠﱠﻰ ﺳِﺖ ﺭﻛﹶﻌﺎﺕٍ ﺑِﺄﹶﺭﺑﻊِ ﺳﺠﺪﺍﺕٍ {.
-٥٠٩ﻭﻟِﺄﹶﺑِﻲ ﺩﺍﻭﺩ :ﻋﻦ ﺃﹸﺑﻲ ﺑﻦِ ﻛﹶﻌﺐٍ } :ﺻﻠﱠﻰ ،ﻓﹶﺮﻛﹶﻊ ﺧﻤﺲ ﺭﻛﹶﻌﺎﺕٍ
. { ﻭﺳﺠﺪ ﺳﺠﺪﺗﻴﻦِ ،ﻭﻓﹶﻌﻞﹶ ﻓِﻲ ﺍﹶﻟﺜﱠﺎﻧِﻴﺔِ ﻣِﺜﹾﻞﹶ ﺫﹶﻟِﻚ
)ﺍﻟﺸﺮﺡ(:
ﻭﻟﻪ ﻋﻦ ﺟﺎﺑﺮ "ﺻﻠﻰ ﺳﺖ ﺭﻛﻌﺎﺕ ﺑﺄﺭﺑﻊ ﺳﺠﺪﺍﺕ ":
ﻫﺬﺍ ﺍﻷﺛﺮ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ ﻗـﺎﻝ
ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﳕﲑ _ﺡ _ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳕﲑ ﻭﺗﻘﺎﺭﺑﺎ ﰲ ﺍﻟﻠﻔـﻆ
ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﰊ ﻋﻦ ﻋﺒﺪﺍﳌﻠﻚ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻪ .
ﻭﻟﻜﻦ ﺟﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﻣﺎ ﳜﺎﻟﻒ ﻫﺬﺍ ﻓﻘﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﻃﺮﻳﻖ
ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﻪ ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﺍﳌﻜﻲ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺃﻥ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺄﺭﺑﻊ ﺳﺠﺪﺍﺕ "
ﻭﻫﺬﺍ ﻫﻮ ﺍﶈﻔﻮﻅ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻷﻧﻪ ﻳﻮﺍﻓﻖ ﺣﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒـﺎﺱ
ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻬﻤﺎ ،ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻓﻤﻌﻠﻮﻝ ،ﻭﻟﻌﻞ ﺍﻟـﻮﻫﻢ ﻓﻴـﻪ ﻣـﻦ
ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻓﺈﻧﻪ ﻗﺪ ﻳﻬﻢ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﲨﻌﺎﹰ ﻣﻦ ﻛﺒﺎﺭ ﺍﶈـﺪﺛﲔ ﻻ
ﻳﺼﺤﺤﻮﻥ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺇﻻ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺄﺭﺑﻊ ﺳﺠﺪﺍﺕ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﲪـﺪ
ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻬـﻢ ﺍﷲ ﻭﻫـﺆﻻﺀ
٥٥ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﺿﻌﻔﻮﺍ ﻛﻞ ﺣﺪﻳﺚ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ،ﻭﻋﻤﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻋﻠـﻰ ﺍﳊـﻖ
ﻭﺍﻟﺼﻮﺍﺏ ﻭﺫﻟﻚ ﺃﺧﺬﺍﹰ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ.
ﻗﻮﻟﻪ " ﻭﻷﰊ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺻﻠﻰ ﻓﺮﻛﻊ ﲬﺲ ﺭﻛﻌـﺎﺕ ﻭﺳـﺠﺪ
ﺳﺠﺪﺗﲔ ،ﻭﻓﻌﻞ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺜﻞ ﺫﻟﻚ " :
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋـﻦ ﺃﰊ
ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺑﻪ .
ﻭﺳﻨﺪﻩ ﻣﻌﻠﻮﻝ ،ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺳﻲﺀ ﺍﳊﻔﻆ ،ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ :ﻟـﻴﺲ
ﺑﻘﻮﻱ ﻭﻗﺎﻝ ﻣﺮﺓ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ :ﺷﻴﺦ ﳜﻄـﻰﺀ ﻛـﺜﲑﺍﹰ ،
ﻭﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﻌﻘﻴﻠﻲ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺣﺎﰎ .
ﻭﻫﺬﺍ ﺍﳋﱪ ﺿﻌﻴﻒ ﻭﻫﻮ ﺩﺍﺧﻞ ﺿﻤﻦ ﻛﻼﻡ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ ﰲ ﺗﻀﻌﻴﻒ ﻛـﻞ ﺧـﱪ
ﳜﺎﻟﻒ ﺣﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻷﻥ ﺍﻟـﺮﺍﺟﺢ ﺃﻥ ﺍﻟﻜـﺴﻮﻑ ﱂ
ﻳﺘﻌﺪﺩ ،ﻓﺈﺫﺍ ﱂ ﻳﺘﻌﺪﺩ ﻓﻤﻦ ﺃﻳﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﻌﺪﺩﺗﺔ ﰲ ﺻـﻼﺓ ﺍﻟﻜـﺴﻮﻑ
ﻓﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺻﻼﻫﺎ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻮﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺮﺟﺢ ﺑـﲔ
ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻭﺍﳌﺘﺄﻣﻞ ﻟﻸﺣﺎﺩﻳﺚ ﳚﺪ ﺃﻥ ﺃﺻﺢ ﺣﺪﻳﺚ ﰲ ﺻﻼﺓ ﺍﻟﻜـﺴﻮﻑ ﻫـﻮ
ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ﻓﻠﻢ ﳜﺘﻠﻒ ﻋﻠﻴﻬﺎ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ .
-٥١٠ﻭﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺭﺿِﻲ ﺍﹶﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ } :ﻣﺎ ﻫﺒﺖ ﺭِﻳﺢ ﻗﹶﻂﱡ ﺇِﻟﱠﺎ ﺟﺜﹶﺎ
{ ﻋﻠﹶﻰ ﺭﻛﹾﺒﺘﻴﻪِ ،ﻭﻗﹶﺎﻝﹶ" :ﺍﹶﻟﻠﱠﻬﻢ ﺍﺟﻌﻠﹾﻬﺎ ﺭﺣﻤﺔﹰ ،ﻭﻟﹶﺎ ﺗﺠﻌﻠﹶﻬﺎ ﻋﺬﹶﺍﺑﺎ" ﺍﹶﻟﻨﺒِﻲ
ﺭﻭﺍﻩ ﺍﹶﻟﺸﺎﻓِﻌِﻲ ﻭﺍﻟﻄﱠﺒﺮﺍﻧِﻲ.
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻣﺎ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﻗﻂ ﺇﻻ ﺟﺜﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻭﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻬﺎ ﺭﲪﺔ ﻭﻻ ﲡﻌﻠﻬﺎ ﻋﺬﺍﺑﺎﹰَ " .
٥٦ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻫﺬﺍ ﺍﳋﱪ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ ﻓﻘﺎﻝ ﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﻢ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﻌـﻼﺀ
ﺑﻦ ﺭﺍﺷﺪ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ .
ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﻢ ﻓﺈﻧﻪ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺇﺑـﺮﺍﻫﻴﻢ ﺑـﻦ ﺃﰊ ﳛـﻲ ،
ﻭﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺟﻬﻤﻲ ﻗﺪﺭﻱ ﻛﻞ ﺑﻼﺀ ﻓﻴﻪ ،ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﺑـﻦ
ﻣﻌﲔ :ﺭﺍﻓﻀﻲ ﻛﺬﺍﺏ.
ﻭﻗﺪ ﺗﺮﻙ ﺣﺪﻳﺜﻪ ﺍﻷﺋﻤﺔ ﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ .
ﻗﻮﻟﻪ " ﻣﺎ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﻗﻂ ":
ﺍﻟﺮﻳﺢ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺮﻳﺎﺡ ،ﻓﺈﻥ ﺍﻟﺮﻳﺢ ﺃﺭﺳﻠﻬﺎ ﺍﷲ ﻋﺬﺍﺑﺎﹰ ﻋﻠﻰ ﻗﻮﻡ ﻋﺎﺩ ،ﻗﺎﻝ ﺗﻌـﺎﱃ
" :ﻭﰲ ﻋﺎﺩ ﺇﺫ ﺃﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻳﺢ ﺍﻟﻌﻘﻴﻢ " .
ﻭﺃﻣﺎ ﺍﻟﺮﻳﺎﺡ ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ":ﻭﺃﺭﺳﻠﻨﺎ ﺍﻟﺮﻳﺎﺡ ﻟﻮﺍﻗﺢ " .
ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺸﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺗﻜﻮﻥ ﻋﺬﺍﺑﺎﹰَ ﻭﻟﺬﻟﻚ ﺍﺳﺘﺤﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﺪ ﻫﺒـﻮﺏ
ﺍﻟﺮﻳﺎﺡ " ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻬﺎ ﺭﻳﺎﺣﺎﹰ ﻭﻻ ﲡﻌﻠﻬﺎ ﺭﳛﺎﹰ " ﻭﻟﻜﻦ ﱂ ﻳﺜﺒﺖ ﺬﺍ ﺣﺪﻳﺚ ﻋـﻦ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺇﳕﺎ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ ﺑﺈﺳﻨﺎﺩ ﻣﻌـﻀﻞ ﻭﺭﻭﻯ
ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺎ ﻗﺎﻟﺖ :ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺇﺫﺍ
ﻋﺼﻔﺖ ﺍﻟﺮﻳﺢ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺧﲑﻫﺎ ﻭﺧﲑ ﻣﺎ ﻓﻴﻬﺎ ﻭﺧﲑ ﻣﺎ ﺃﺭﺳﻠﺖ ﺑـﻪ
ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮﻫﺎ ﻭﺷﺮ ﻣﺎ ﻓﻴﻬﺎ ﻭﺷﺮ ﻣﺎ ﺃﺭﺳﻠﺖ ﺑﻪ .
ﺃﹶﻧﻪ ﺻﻠﱠﻰ ﻓِﻲ ﺯﻟﹾﺰﻟﹶﺔٍ ﺳِﺖ ﺭﻛﹶﻌﺎﺕٍ ،ﻭﺃﹶﺭﺑﻊ ﺳﺠﺪﺍﺕٍ، } -٥١١ﻭﻋﻨﻪ:
ﺭﻭﺍﻩ ﺍﹶﻟﹾﺒﻴﻬﻘِﻲ. { ﻭﻗﹶﺎﻝﹶ :ﻫ ﹶﻜﺬﹶﺍ ﺻﻠﹶﺎﺓﹸ ﺍﹶﻟﹾﺂﻳﺎﺕِ
-٥١٢ﻭﺫﹶﻛﹶﺮ ﺍﹶﻟﺸﺎﻓِﻌِﻲ ﻋﻦ ﻋﻠِﻲ ﻣِﺜﹾﻠﹶﻪ ﺩﻭﻥﹶ ﺁﺧِﺮِﻩِ .
٥٧ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
)ﺍﻟﺸﺮﺡ(:
ﻭﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﻧﻪ ﺻﻠﻰ ﰲ ﺯﻟﺰﻟﺔ ﺳﺖ ﺭﻛﻌﺎﺕ ﻭﺃﺭﺑﻊ ﺳـﺠﺪﺍﺕ ﻭﻗـﺎﻝ
ﻫﻜﺬﺍ ﺻﻼﺓ ﺍﻵﻳﺎﺕ .ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ .
ﺃﺛﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﺻﺤﺤﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟـﺴﻨﻦ ﺍﻟﻜـﱪﻯ ﻭﺭﻭﺍﻩ ﻋﺒـﺪﺍﻟﺮﺯﺍﻕ ﰲ
ﺍﳌﺼﻨﻒ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﻗﺘﺎﺩﺓ ﻭﻋﺎﺻﻢ ﺍﻷﺣﻮﻝ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﻋـﻦ ﺍﺑـﻦ
ﻋﺒﺎﺱ ،ﻭﻫﺬﺍ ﺳﻨﺪ ﺻﺤﻴﺢ ﺍﱃ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﻳﻀﺎﹰَ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻓﺬﻛﺮﻩ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻼﻏﺎﹰَ ﻋﻦ ﻋﺒﺎﺩ
ﻋﻦ ﻋﺎﺻﻢ ﻋﻦ ﻗﺰﻋﺔ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻨﺤﻮﻩ ﺩﻭﻥ ﺁﺧﺮﻩ .
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻮ ﺛﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻘﻠﻨﺎ ﺑﻪ" ،ﻳﺮﻳﺪ ﺬﺍ
ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺍﳋﱪ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻻ ﻳﺼﺢ ﻭﻫﻮ ﺍﳊﻖ ﻭﺇﳕـﺎ ﺻـﺢ ﻋـﻦ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
ﻭﻗﺪ ﺫﻫﺐ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﻪ ﲨﻊ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﺧﺘﺎﺭﻩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ،ﻓﻬـﺆﻻﺀ
ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﺰﻟﺰﻟﺔ ﻭﻋﻨﺪ ﺣﺪﻭﺙ ﺍﻵﻳﺎﺕ ﻷﻥ ﺍﷲ ﳜﻮﻑ ﺬﻩ ﺍﻵﻳﺎﺕ ،
ﻓﺘﺸﺮﻉ ﺍﻟﺼﻼﺓ ﺣﻴﻨﺌﺬ ﻛﻤﺎ ﺷﺮﻋﺖ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻋﻨـﺪ ﺣـﺪﻭﺛﻬﻤﺎ
ﻷﻥ ﺣﺪﻭﺛﻬﻤﺎ ﺁﻳﺔ ،ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " :ﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﳘـﺎ ﻓـﺎﺩﻋﻮﺍ
ﻭﺻﻠﻮﺍ " .
ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﻗﻮﻱ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﻜﻢ ﺑﻦ ﺃﺑﺎﻥ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋـﻦ
ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻋﻜﺮﻣﺔ :ﻗﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺱ :ﻣﺎﺗﺖ ﻓﻼﻧﺔ –ﺇﺣﺪﻯ ﺯﻭﺟـﺎﺕ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻓﺴﺠﺪ ﻓﻘﻴﻞ ﻟﻪ ﺗﺴﺠﺪ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ؟
ﻓﻘﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺁﻳﺔ ﻓﺎﺳﺠﺪﻭﺍ ،ﻭﺃﻱ ﺁﻳـﺔ
ﺃﻋﻈﻢ ﻣﻦ ﺫﻫﺎﺏ ﺯﻭﺟﺎﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﺰﻟﺰﻟﺔ ﺩﺍﺧﻠﺔ ﰲ ﺍﻵﻳﺎﺕ ﻷﻥ ﺍﻟﺰﻟﺰﻟﺔ ﻻ ﺗﻘﻊ ﺇﻻ ﲣﻮﻳﻔﺎﹰ ﻟﻠﻌﺒـﺎﺩ ﻋﻠـﻰ
ﻓﻌﻠﻬﻢ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻧﺘﻬﺎﻛﻬﻢ ﺣﺮﻣﺎﺕ ﺍﷲ ﻓﺎﻟﺰﻟﺰﻟﺔ ﺑﻼ ﺭﻳﺐ ﺃﺎ ﻋﺬﺍﺏ ﺧﻼﻓﺎﹰ ﻟﻜـﺜﲑ
٥٨ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
ﻣﻦ ﺍﳉﻐﺮﺍﻓﻴﲔ ﺍﳌﻨﺘﻜﺴﲔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺍﻟﺰﻟﺰﻟﺔ ﺇﳕﺎ ﺗﻘﻊ ﻋﻦ ﺿﻐﻂ ﰲ ﺍﻷﺭﺽ ﻓﻼ ﲡﺪ
ﻣﺘﻨﻔﺴﺎﹰ ﺇﻻ ﺑﺎﻟﺰﻟﺰﻟﺔ ﻭﺍﻟﱪﺍﻛﲔ ،ﻭﻫﺬﻩ ﻧﻈﺮﻳﺎﺕ ﻓﺎﺳﺪﺓ ،ﻭﻧﻈﺮﻳﺎﺕ ﻣﻦ ﻻ ﻳـﺆﻣﻦ
ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ .
ﺍﳋﻼﺻﺔ :
ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﳐﺘﻠﻔﻮﻥ ﰲ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﺰﻟﺰﻟﺔ ﻓﺬﻫﺐ ﻛﺜﲑ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﺎﺑﻠـﺔ
ﺇﱃ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻼﺓ ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﻟﺴﻨﺪ
ﺇﻟﻴﻪ ﺻﺤﻴﺢ .
ﻭﺫﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﻋﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ ﻭﻗﺎﻟﻮﺍ ﺃﻥ ﺍﻟﺰﻟﺰﻟﺔ ﺣﺪﺛﺖ ﰲ ﻋﻬﺪ ﻋﻤﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﱂ ﻳﺬﻛﺮ ﻋﻨﻬﻢ ﺃﻢ ﺻﻠﻮﺍ ﻭﻟﻜﻦ ﻗﺪ ﳚﺎﺏ ﻋﻦ ﻫﺬﺍ ﻓﻴﻘﺎﻝ ﻫﺬﺍ ﻧﻘﻞ
ﻟﻠﻌﺪﻡ ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺻﻠﻰ ﻭﱂ ﻳﺬﻛﺮ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿـﻲ
ﺍﷲ ﻋﻨﻬﻢ ﺃﻢ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻌﻠﻬﻢ ﱂ ﻳﺒﻠﻐﻬﻢ ﻓﻌﻠﻪ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ
ﺑﺪ ﺃﻥ ﻳﺸﺘﻬﺮ ﻭﻳﺴﺘﻔﻴﺾ ﻭﺃﻳﻀﺎﹰ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺁﻳـﺔ
ﻓﺎﺳﺠﺪﻭﺍ " ﻳﺸﻬﺪ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺍﷲ ﺃﻋﻠﻢ .
اﻟﺤﻤﺪ ﷲ وﺣﺪه اﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﻣﻦ ﻻ ﻧﺒﻲ ﺑﻌﺪه
ﺃﻣﺎ ﺑﻌﺪ :ﻓﻘﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻣﻼﺀ ﻣﻦ ﺑﺎﺏ ﺻﻼﺓ ﺍﳋﻮﻑ ﺍﱃ ﺑﺎﺏ
ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﳌﺎ ﺃﻣﻠﻴﺘﻪ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﻧﺸﺮﻩ ﻟﻌﻞ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ
ﻛﺘﺒﻪ
ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﻌﻠﻮﺍﻥ
ﺍﳋﺎﰎ
٥٩ ﻛﺘﺎب اﻟﺼﻼة -ﺑﺎب ﺻﻼة اﻟﺨﻮف .ﺷﺮح ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ :ﺳﻠﻴﻤﺎن ﺑﻦ ﻧﺎﺻﺮ اﻟﻌﻠﻮان
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