مشكاة المسائل- الجزء الأول

‫‪www.mishcat.
org‬‬ ‫
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‫‪< <Øñ^Š¹]<ì^Ó
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‫ﺇﻋﺪﺍﺩ ‪ :‬ﺍﻟﺸﻴﺦ ﻣﺮﺗﻀﻰ ﻋﻠﻲ ﺍﻟﺒﺎﺷﺎ‬
‫‪www.mishcat.org‬‬
‫ﻧﺸﻜﺮ ﻣﺴﺎﳘﺘﻜﻢ ﰲ ﻧﺸﺮ ﻫﺬﺍ ﺍﳌﻠﻒ ﻭﺇﺭﺳﺎﻟﻪ ﺇﱃ ﲨﻴﻊ ﺍﻷﻫﻞ ﻭﺍﻷﺻﺪﻗﺎﺀ‬
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www.mishcat.org ......................................... –

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‫‪www.mishcat.org‬‬ ‫
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‫ﺍﻹﻫﺪﺍﺀ ‪% ....................................................................................................‬‬
‫ﺍﳌﻘﺪﻣﺔ ‪( ....................................................................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ‪ :‬ﻣﺸﻜﺎﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ ‪3 ..................................................‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪3 ......................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻌﺘ‪6‬ﺮﺓ ﺍﻟﻄ‪6‬ﺎﻫ‪6‬ﺮﺓ ‪78 ................................................................... :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺸﻜﺎﺓ ﺗﻮﺟﻴﻬﺎﺕ ‪‬ﺠﺖ ﺍﻟﻌﺮﻓﺎﺀ ‪7B .................................................... :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﺸﻜﺎﺓ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ‪G7 ............................................................... :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﻣﺸﻜﺎﺓ ﺍﻟﻄﻬﺎﺭﺓ ‪G( ...................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺿﻮﺀ ‪G( ...............................................................................:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻐﺴﻞ ﺑﺸﻜﻞ ﻋﺎﻡ ‪LG .................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﳉﻨﺎﺑﺔ ‪LB ............................................................................ :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﺪﻣﺎﺀ ﺍﻟﺜﻼﺛﺔ ‪8G ...................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﻟﻨﺠﺎﺳﺎﺕ ‪8B ....................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﻣﺘﻔﺮﻗﺎﺕ ﺍﻟﻄﻬﺎﺭﺓ ‪%8 ............................................................... :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ :‬ﻣﺸ‪66‬ﻜﺎﺓ ﺍﻟﺼ ‪66 6‬ﻼﺓ ‪%( ................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﻗﺖ ‪%( ................................................................................ :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﻟﺒﺎﺱ ﺍﳌﺼﻠﻲ ﻭﻣﻜﺎﻧﻪ‪%B ................................................................:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻘﻴﺎﻡ ‪(U .............................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ‪(U ............................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﻟﺴﺠﻮﺩ ‪(L .......................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﻟﺸﻜﻮﻙ ﻭﺍﳋﻠﻞ ‪(% ................................................................. :‬‬
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‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﺍﻟﻘﻀﺎﺀ ‪(X ............................................................................ :‬‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻣﻦ ‪ :‬ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪XU .................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺘﺎﺳﻊ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪X8 .................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﻌﺎﺷﺮ ‪ :‬ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮ ‪X( ..................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ‪ :‬ﺻﻼﺓ ﺍﳉﻤﻌﺔ ‪X3 .............................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ‪ :‬ﺻﻼﺓ ﺍﻟﻠﻴﻞ ‪BU .................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ‪ :‬ﺻﻠﻮﺍﺕ ﺃﺧﺮﻯ ‪B7 ................................................................:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ‪ :‬ﻣﺘﻔﺮﻗﺎﺕ ﺍﻟﺼﻼﺓ ‪BG ............................................................ :‬‬
‫ﺍﻟﻔﺼ‪6‬ﻞ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﻣﺸ ‪6‬ﻜ‪6‬ﺎﺓ ﺍﻟﺼ‪66‬ﻮﻡ ‪B3 ................................................................... :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻔﻄﺮﺍﺕ‪B3 ............................................................................. :‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪37 .....................................................................:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﺘﻔﺮﻗﺎﺕ ﺍﻟﺼﻮﻡ ‪3G ................................................................... :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﻣﺸﻜﺎﺓ ﺍﻟﺰﻛﺎﺓ ﻭﺍﳋﻤﺲ ﻭﺍﻟﺼﺪﻗﺎﺕ ‪3% ................................................. :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ‪ :‬ﻣﺸﻜﺎﺓ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ‪3X ................................................................ :‬‬
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‫ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ‪ g‬ﻭﻟﻪ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺃﳍﻢ‪ g‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﺯﻛﻰ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺧﲑ ﺍﳋﻼﺋﻖ‬
‫ﺃﲨﻌﲔ ﳏﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ‪ .‬ﻭﺍﻟﻠﻌﻦ ﺍﻟﺪﺍﺋﻢ ﺍﳌﺆﺑﺪ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﺃﲨﻌﲔ ﺇﱃ ﻗﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
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א‪ W %‬ﻟﻮ ﺍﹸﺗﻴﺖ ﺑﺸﺎﺏ ﻣﻦ ﺷﺒﺎﺏ ﺍﻟﺸﻴﻌﺔ ﻻ ﻳﺘﻔﻘﻪ ] ﰲ ﺍﻟﺪﻳﻦ [ ﻷﺩﺑﺘﻪ‪.7‬‬
‫ א
א ‪ :%‬ﻟﻴﺖ ﺍﻟﺴﻴﺎﻁ ﻋﻠﻰ ﺭﺅﻭﺱ ﺃﺻﺤﺎﰊ ﺣﱴ ﻳﺘﻔﻘﻬﻮﺍ ﰲ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪.G‬‬
‫ﻣﻦ ﳑﻴﺰﺍﺕ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺩﻳﺎﻥ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺎﰿ ﻭﳚﻴﺐ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﻣﺴﺎﺋﻞ ﺍﳊﻴﺎﺓ ﺩﻭﻥ ﺃﻥ ﻳﺆﺛﺮ ﺫﻟﻚ ﺳﻠﺒﺎﹰ ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺑﺘﻜﺎﺭﻩ ﻭﺇﺭﺍﺩﺗﻪ‪ .‬ﺇﺫﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻻ‬
‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ‪ g‬ﻭﻻ ﻳﻘﺒﻊ ﺑﲔ ﺃﺭﺑﻌﺔ ﺟﺪﺭﺍﻥ‪ g‬ﺑﻞ ﻳﺴﺮﻱ ﰲ ﲨﻴﻊ ﻣﻔﺎﺻﻞ ﺍﳊﻴﺎﺓ‪ g‬ﻭﻫﻮ‬
‫ﻓﻘﻪ ﻳﻨﲑ ﺍﻟﺪﺭﺏ ﻭﻳﺆﺧﺬ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﻭﻻﺩﺗﻪ‪ g‬ﻭﻳﻮﺍﻛﺒﻪ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﺍﳊﻴﺎﺓ‪ g‬ﻭﻳﺴﺘﻤﺮ ﻣﻌﻪ ﺣﱴ‬
‫ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﺭﻗﻮﺩﻩ ﰲ ﻗﱪﻩ‪ .‬ﻭﻗﺪ ﺍﺣﺘﻠﺖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻜﺎﻧﺔ ﳑﻴﺰﺓ ﻭﻭﺍﺿﺤﺔ ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ‬
‫ﻭﻧﺼﻮﺻﻪ ﻣﻦ ﻗﺮﺁﻥ ﻛﺮﱘ ﻭﺳﻨﺔ ﻃﺎﻫﺮﺓ‪ g‬ﻭﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﺣﺪ ﺭﻛﺎﺋﺰ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﻭﺍﳍﺪﺍﻳﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﻭﺩﻟﹼﺖ ﺍﻟﻌﻘﻮﻝ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﺘﻔﻘﻪ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺩﺳﺘﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‬
‫)ﺍﻟﻔﻘﻪ( ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺗﻄﺒﻴﻘﻪ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﲦﺮﺍﺗﻪ ﺍﳉﻨﻴﺔ‪.‬‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺎﻟﺒﻌﺪ ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﻔﻜﺮﻱ ﻭﺍﳌﻌﺮﰲ ﰲ ﺍﻹﺳﻼﻡ ﻟﻪ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﻭﻣﺆﺛﺮﺓ‪ g‬ﺑﻞ ﻫﻮ ﰲ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﳝﺜﻞ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺱ ﻭﺍﻟﺮﻛﻴﺰﺓ ﻟﻠﻜﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻷﺣﺒﺔ !! ﻫﻠﹼﻤﻮﺍ ﻟﻨﺘﻌﻠﻢ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻧﻌﻠﹼﻤﻬﺎ ﻷﻫﻠﻨﺎ ﻭﺫﻭﻳﻨﺎ‪ g‬ﻓﺎﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻨﺒﻊ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺼﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‪ g‬ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﺃﻣﺎ ﻓﺘﺎﻭﻯ‬
‫ﺍﳌﺮﺍﺟﻊ ﻓﻠﻴﺴﺖ ﺇﻻ ﻃﺮﻳﻘﺎﹰ ﻟﻨﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﺣﻜﻢ ﺍﷲ‪ g‬ﻭﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﻭﻧﺴﻌﻰ ﺇﻟﻴﻪ ﻫﻮ ﺗﻌﻈﻴﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺘﻌﻈﻴﻢ ﺃﺣﻜﺎﻣﻪ ﻭﺷﺮﻳﻌﺘﻪ ﻭﺗﻌﻠﹼﻤﻬﺎ ﻭﺗﻄﺒﻴﻘﻬﺎ‪.‬‬
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‫ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ !! ﻫﺰ‪‬ﻭﺍ ﺇﻟﻴﻜﻢ ﲜﺬﻉ ﺷﺠﺮﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ g‬ﻭﺗﺼﻔﺤﻮﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪ g‬ﺗﺴﺎﻗﻂ ﻋﻠﻴﻜﻢ ﺭﻃﺒﺎﹰ‬
‫ﺟﻨﻴﺎﹰ‪ g‬ﻭﻓﻮﺍﺋﺪ ﻋﻠﻤﻴﺔ ﻣﻬﻤﺔ ﻭﺣﻴﻮﻳﺔ‪ g‬ﰲ ﺳﻬﻮﻟﺔ ﻋﺒﺎﺭﺓ ﻭﲨﺎﻝ ﻋﺮﺽ‪ .‬ﻧﻌﻢ‪ g‬ﻫﺬﻩ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻭﻓﻘﲏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﺟﺎﺑﺔ ﻋﻠﻴﻬﺎ ﺧﻼﻝ ﺍﻷﻋﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﺔ‪ g‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﻥ ﺃﻋﻴﺪ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‬
‫ﻭﺃﲨﻌﻬﺎ ﻭﺃﺻﻨﻔﻬﺎ ﻭﺃﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‪ g‬ﺇﺫ ﺭﺍﻋﻴﺖ ﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ‬
‫ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﻜﻞ ﻋﺎﻡ ‪ g‬ﻭﺃﻣﺎ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻘﺪ ﻋﻨﻴﺖ ﺑﺂﺭﺍﺀ ﺍﳌﺮﺍﺟﻊ ﺍﻟﺘﺎﻟﲔ ﺑﺸﻜﻞ ﺧﺎﺹ‬
‫ﻟﻜﻮ‪‬ﻢ ﺃﻛﺜﺮ ﺗﻘﻠﻴﺪﺍﹰ ﰲ ﺑﻼﺩﻧﺎ‪:‬‬
‫‪ 7‬ﲰﺎﺣﺔ ﺍﳌﺮﺟﻊ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﳋﺎﻣﻨﺌﻲ ﺩﺍﻡ ﻇﻠﻪ ‪.‬‬
‫‪ G‬ﲰﺎﺣﺔ ﺍﳌﺮﺟﻊ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﻟﺴﻴﺴﺘﺎﱐ – ﺩﺍﻡ ﻇﻠﻪ ‪.‬‬
‫‪ L‬ﲰﺎﺣﺔ ﺍﳌﺮﺟﻊ ﺍﻟﺴﻴﺪ ﺻﺎﺩﻕ ﺍﻟﺸﲑﺍﺯﻱ ﺩﺍﻡ ﻇﻠﻪ ‪.‬‬
‫ ﻗﺎﻋﺪﺓ ﺫﻫﺒﻴﺔ ﰲ ﺍﻟﻔﻘﻪ ‪:‬‬
‫ﰲ ﻣﻄﻠﻊ ﻫﺬﺍ ﺍﳉﺰﺀ ﺃﺭﻯ ﻣﻦ ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ ﺍﻟﺘﻨﻮﻳﻪ ﺇﱃ ﻗﺎﻋﺪﺓ ﺫﻫﺒﻴﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪g‬‬
‫ﻭﻫﻲ ﻣﺮﺍﻋﺎﺓ ﺍﻻﺣﺘﻴﺎﻁ ﻣﻬﻤﺎ ﺃﻣﻜﻦ – ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﻻ ﻳﻜﻠﻒ ﻣﺎﻻﹰ ﻭﻻ ﻭﻗﺘﺎﹰ ﻭﻻ ﺟﻬﺪﺍﹰ‪.‬‬
‫ﻣﺜﺎﻝ ﻟﺬﻟﻚ‪ :‬ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻮﺿﻮﺀ ﺇﺫﺍ ﻣﺴﺢ ﺭﺃﺳﻪ ﻣﻦ ﺃﻋﻠﻰ ﺇﱃ ﺃﺳﻔﻞ‪ g‬ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺃﺟﺎﺯ ﺍﳌﺴﺢ ﻣﻨﻜﻮﺳﺎﹰ ﺃﻱ ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﺃﻋﻠﻰ‪.‬‬
‫ﻫﻨﺎ ﻟﻮ ﺗﻮﺿﺄﺕ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻋﻨﺪ ﲨﻴﻊ ﺍﳌﺮﺍﺟﻊ ﻓﻬﻮ ﺃﻓﻀﻞ ﻭﺃﺣﻮﻁ‪ g‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻥ‬
‫ﻣﺮﺍﻋﺎﺓ ﺭﺃﻱ ﺑﻘﻴﺔ ﺍﳌﺮﺍﺟﻊ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﻭ ﺍﳉﻬﺪ ﺃﻭ ﺍﳌﺎﻝ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺼﺒﺢ‬
‫ﻋﻤﻠﻚ ﺻﺤﻴﺤﺎﹰ ﺑﺎﺗﻔﺎﻕ ﲨﻴﻊ ﺍﳌﺮﺍﺟﻊ‪ .‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺘﻮﺿﺆ ﺑﻄﺮﻳﻘﺔ ﻳﺮﺍﻫﺎ ﻣﺮﺟﻌﻚ ﺻﺤﻴﺤﺔ‪g‬‬
‫ﻭﻟﻜﻦ ﻳﺮﺍﻫﺎ ﺑﻌﺾ ﺍﳌﺮﺍﺟﻊ ﺧﻄﺄ ﺃﻭ ﻓﻴﻬﺎ ﺇﺷﻜﺎﻝ‪.‬‬
‫ ﺭﺟﺎﺀ ﻣﻦ ﺍﻟﻘﻠﺐ ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻛﺒﺎﻗﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ‪ g‬ﻟﻦ ﳜﻠﻮ ﻣﻦ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺑﻌﺾ ﺍﳉﻬﺎﺕ ﻭﺍﻷﺑﻌﺎﺩ‪ g‬ﻭﺍﳌﺆﻣﻦ‬
‫ﻣﺮﺁﺓ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ‪ g‬ﻟﺬﺍ‪ :‬ﻛﻠﻲ ﺃﻣﻞ ﺑﺎﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻷﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺳﺒﻴﻞ ﲢﺴﲔ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﻭﺭﻓﻊ ﻧﻮﺍﻗﺼﻪ‪ g‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﲨﻴﻊ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﺘﺎﺣﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﺷﻜﺮ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﻧﺸﺮ ﻫﺬﺍ ﺍﳌﻠﻒ ﻭﺇﺭﺳﺎﻟﻪ ﺇﱃ ﺃﻛﱪ ﻋﺪﺩ ﳑﻜﻦ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ g‬ﻭﻫﻜﺬﺍ ﻳﺸﺘﺮﻙ‬
‫ﺍﻷﺣﺒﺔ ﰲ ﺛﻮﺍﺏ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ g‬ﻓﺎﻟﺪﺍﻝ ﻋﻠﻰ ﺍﳋﲑ ﻛﻔﺎﻋﻠﻪ‪ g‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺍﺳﻌﺔ‪.‬‬
‫ ﺷﻜ‪$‬ﺮ ﻭﺛﻨ‪$$‬ﺎﺀ ‪:‬‬
‫ﻭﺃﻏﺘﻨﻢ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﻟﻺﺷﺎﺩﺓ ﺑﺄﻣﻲ ﺍﻟﻐﺎﻟﻴﺔ‪ g‬ﻭﻫﻲ ﺍﻟﱵ ﻏﺬﺗﲏ ﺣﺐ ﺁﻝ ﳏﻤﺪ‪ g‬ﻭﻋﻠﻤﺘﲏ ﺍﳌﻮﺍﻇﺒﺔ‬
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‫ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﳊﻨﻴﻒ‪ g‬ﻭﺃﺷﻴﺪ ﺃﻳﻀﺎﹰ ﺑﺰﻭﺟﱵ ﺍﳊﺒﻴﺒﺔ ﺍﻟﻐﺎﻟﻴﺔ‪ g‬ﻓﻬﻲ ﻭﺭﺍﺀ ﻛﻞ ﳒﺎﺡ ﻭﺗﻮﻓﻴﻖ‪ g‬ﻭﻫﻲ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻣﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻋﻠ ‪‬ﻲ ‪‬ﺎ‪ g‬ﻓﻠﻪ ﺍﻟﺸﻜﺮ ﻭﻟﻪ ﺍﳊﻤﺪ‪ .‬ﻛﻴﻒ ﻭﻫﻲ ﺍﻟﻴﺪ ﺍﳊﻨﻮﻥ ﺍﻟﱵ ﺗﺰﻳﻞ‬
‫ﺍﳍﻤﻮﻡ ﻭﺍﻟﻐﻤﻮﻡ‪ g‬ﻭﻫﻲ ﺍﻟﺴﺎﻋﺪ ﺍﻟﻘﻮﻱ ﰲ ﺗﻮﻓﲑ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻮ ﺍﳌﻼﺋﻢ ﻟﻠﻜﺘﺎﺑﺔ ﻭﺍﳌﺮﺍﺟﻌﺔ‪ g‬ﻭﻫﻲ ﺍﳌﺸﺠﻊ‬
‫ﻟﻺﻗﺪﺍﻡ ﰲ ﻛﻞ ﺧﲑ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺎﻟﻐﺮﻳﺐ ﻋﻠﻰ ﺳﻠﻴﻠﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺭ‪‬ﺑ‪‬ﻨ‪‬ﺎ ﻭ‪‬ﺃﹶﺩ‪‬ﺧ‪‬ﻠﹾﻬ‪‬ﻢ‪ ‬ﺟ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﻋ‪‬ﺪ‪‬ﻥ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﻭ‪‬ﻋ‪‬ﺪﺗ‪‬ﻬ‪‬ﻢ ﻭ‪‬ﻣ‪‬ﻦ ﺻ‪‬ﻠﹶﺢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺁﺑ‪‬ﺎﺋ‪‬ﻬﹺﻢ‪ ‬ﻭ‪‬ﺃﹶﺯ‪‬ﻭ‪‬ﺍﺟﹺﻬﹺﻢ‪‬‬
‫ﻭ‪‬ﺫﹸﺭ‪‬ﻳ‪‬ﺎﺗ‪‬ﻬﹺﻢ‪ ‬ﺇﹺﻧ‪‬ﻚ‪ ‬ﺃﹶﻧﺖ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰ‪ ‬ﺍﻟﹾﺤ‪‬ﻜ‪‬ﻴﻢ‪] ‬ﻏﺎﻓﺮ ‪.[B :‬‬
‫ﺍﻟﻜﺎﺗﺐ ‪ /‬ﻣﺮﺗﻀﻰ ﻋﻠﻲ ﺍﻟﺒﺎﺷﺎ‬

‫ﻗﻢ ﺍﳌﻘﺪﺳﺔ‬
‫ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪ 78L7‬ﻫ‪ . 6‬ﻕ‬
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‫ ‪"# $%‬‬
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‫ " ‪: "# $% :‬‬

‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﱂ ﻳﻘﻒ ﻫﺎﺭﻭﻥ ﺃﻣﺎﻡ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪﻣﺎ ﻋﺒﺪﻭﺍ ﺍﻟﻌﺠﻞ )‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﻗﹶﺎﻝﹶ ﻟﹶﻬ‪‬ﻢ‪ ‬ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹸ ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻞﹸ ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻓﹸﺘ‪‬ﻨﺘ‪‬ﻢ ﺑﹺﻪ‪ ‬ﻭ‪‬ﺇﹺﻥﱠ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦ‪ ‬ﻓﹶﺎﺗ‪‬ﺒﹺﻌ‪‬ﻮﻧﹺﻲ‬
‫ﻭ‪‬ﺃﹶﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺃﹶﻣ‪‬ﺮﹺﻱ )‪ (3U‬ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ﻧ‪‬ﺒ‪‬ﺮ‪‬ﺡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻋ‪‬ﺎﻛ‪‬ﻔ‪‬ﲔ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺮ‪‬ﺟﹺﻊ‪ ‬ﺇﹺﻟﹶﻴ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ )‪ (37‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹸ ﻣ‪‬ﺎ‬
‫ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ‬ﺇﹺﺫﹾ ﺭ‪‬ﺃﹶﻳ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺿ‪‬ﻠﱡﻮﺍ )‪ (3G‬ﺃﹶﻟﱠﺎ ﺗ‪‬ﺘ‪‬ﺒﹺﻌ‪‬ﻦﹺ ﺃﹶﻓﹶﻌ‪‬ﺼ‪‬ﻴ‪‬ﺖ‪ ‬ﺃﹶﻣ‪‬ﺮﹺﻱ )‪ (3L‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹸﻡ‪ ‬ﻟﹶﺎ ﺗ‪‬ﺄﹾﺧ‪‬ﺬﹾ ﺑﹺﻠ‪‬ﺤ‪‬ﻴ‪‬ﺘ‪‬ﻲ ﻭ‪‬ﻟﹶﺎ ﺑﹺﺮ‪‬ﺃﹾﺳ‪‬ﻲ‬
‫ﺇﹺﻧ‪‬ﻲ ﺧ‪‬ﺸ‪‬ﻴﺖ‪ ‬ﺃﹶﻥ ﺗ‪‬ﻘﹸﻮﻝﹶ ﻓﹶﺮ‪‬ﻗﹾﺖ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺑ‪‬ﻨﹺﻲ ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﻭ‪‬ﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪‬ﻗﹸﺐ‪ ‬ﻗﹶﻮ‪‬ﻟ‪‬ﻲ )‪ (38‬ﺳﻮﺭﺓ ﻃ‪6‬ﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﺭ‪‬ﺟ‪‬ﻊ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﺇﹺﻟﹶﻰ ﻗﹶﻮ‪‬ﻣ‪‬ﻪ‪ ‬ﻏﹶﻀ‪‬ﺒ‪‬ﺎﻥﹶ ﺃﹶﺳ‪‬ﻔﹰﺎ ﻗﹶﺎﻝﹶ ﺑﹺﺌﹾﺴ‪‬ﻤ‪‬ﺎ ﺧ‪‬ﻠﹶﻔﹾﺘ‪‬ﻤ‪‬ﻮﻧﹺﻲ ﻣ‪‬ﻦ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻱ‪ ‬ﺃﹶﻋ‪‬ﺠﹺﻠﹾﺘ‪‬ﻢ‪ ‬ﺃﹶﻣ‪‬ﺮ‪‬‬
‫ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻟﹾﻘﹶﻰ ﺍﻷﻟﹾﻮ‪‬ﺍﺡ‪ ‬ﻭ‪‬ﺃﹶﺧ‪‬ﺬﹶ ﺑﹺﺮ‪‬ﺃﹾﺱﹺ ﺃﹶﺧ‪‬ﻴﻪ‪ ‬ﻳ‪‬ﺠ‪ ‬ﺮﻩ‪ ‬ﺇﹺﻟﹶﻴ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹸﻡ‪ ‬ﺇﹺﻥﱠ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻀ‪‬ﻌ‪‬ﻔﹸﻮﻧﹺﻲ ﻭ‪‬ﻛﹶﺎﺩ‪‬ﻭﺍﹾ ﻳ‪‬ﻘﹾﺘ‪‬ﻠﹸﻮﻧ‪‬ﻨﹺﻲ ﻓﹶﻼﹶ‬
‫ﺗ‪‬ﺸ‪‬ﻤ‪‬ﺖ‪ ‬ﺑﹺﻲ‪ ‬ﺍﻷﻋ‪‬ﺪ‪‬ﺍﺀ ﻭ‪‬ﻻﹶ ﺗ‪‬ﺠ‪‬ﻌ‪‬ﻠﹾﻨﹺﻲ ﻣ‪‬ﻊ‪ ‬ﺍﻟﹾﻘﹶﻮ‪‬ﻡﹺ ﺍﻟﻈﱠﺎﻟ‪‬ﻤ‪‬ﲔ‪ (7%U) ‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺏ‪ ‬ﺍﻏﹾﻔ‪‬ﺮ‪ ‬ﻟ‪‬ﻲ ﻭ‪‬ﻷ‪¹‬ﺧ‪‬ﻲ ﻭ‪‬ﺃﹶﺩ‪‬ﺧ‪‬ﻠﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺘ‪‬ﻚ‪‬‬
‫ﻭ‪‬ﺃﹶﻧﺖ‪ ‬ﺃﹶﺭ‪‬ﺣ‪‬ﻢ‪ ‬ﺍﻟﺮ‪‬ﺍﺣ‪‬ﻤ‪‬ﲔ‪ (7%7) ‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪.‬‬
‫ﻓﻬﺎﺭﻭﻥ ﻗﺎﻡ ﺑﻮﺍﺟﺒﻪ ﻟﻜﻦ ﺍﻟﻘﻮﻡ ﺍﺳﺘﻀﻌﻔﻮﻩ ﻭﻛﺎﺩﻭﺍ ﻳﻘﺘﻠﻮﻩ‪ g‬ﻓﻠﻢ ﳚﺪ ﺇﻻ ﺃﻥ ﻳﺼﱪ ﻋﻠﻰ ﺫﻟﻚ ﻟﺌﻼ‬
‫ﺗﺘﻔﺮﻕ ﺍﻷﻣﺔ ﻭﺗﺘﻤﺰﻕ ﻭﻳﻘﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﻓﻴﺬﻫﺐ ﺑﺼﻴﺺ ﺍﻷﻣﻞ ﰲ ﺍﳍﺪﺍﻳﺔ ﻻ ﺳﻴﻤﺎ ﻣﻊ ﻧﺪﺭﺓ ﺍﻟﻨﺎﺻﺮﻳﻦ‬
‫ﻟﻠﺤﻖ ﺁﻧﺌﺬ‪.‬‬
‫ﻼ ﺍﺳﻢ ﺯﻭﺟﺔ‬ ‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﱂ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ? ﻣﺜ ﹰ‬
‫ﻕ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍﺀ‬
‫ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺸ ‪‬ﺮﻧ‪‬ﺎﻫ‪‬ﺎ ﹺﺑ ﹺﺈ ‪‬‬
‫ﺖ ﹶﻓ ‪‬ﺒ ‪‬‬
‫ﺤ ﹶﻜ ‪‬‬
‫ﻀ‪‬‬‫ﺇﺑﺮﺍﻫﻴﻢ ? ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ‪‬ﺗ ‪‬ﻪ ﻗﹶﺂ ‪‬ﺋ ‪‬ﻤ ﹲﺔ ﹶﻓ ‪‬‬
‫ﺏ )‬
‫ﻕ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺳﺤ‪‬ﺎ ‪‬‬
‫ﹺﺇ ‪‬‬
‫ﺝ ‪ :‬ﺃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪.‬‬
‫ﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺬﻛﺮ ﺍﻟﺼﻔﺔ ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﳊﺪﺙ ﻭﺍﻟﺰﺍﻭﻳﺔ ﺍﳌﻬﻤﺔ‪ g‬ﻭﻫﻲ ﻫﻨﺎ ﻛﻮ‪‬ﺎ ﺍﻣﺮﺃﺓ ﺇﺑﺮﺍﻫﻴﻢ‪g‬‬
‫ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﰲ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ‪ g‬ﻭﰲ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ‪ .‬ﺗﻮﺿﻴﺢ ﺫﻟﻚ ‪:‬‬
‫‪٩‬‬
– ‪.........................................‬‬
‫ﰲ ﻗﺼﺔ ﺗﻐﻠﻴﻖ ﺍﻷﺑﻮﺍﺏ ﻋﻠﻰ ﻳﻮﺳﻒ ﻟﻴﺲ ﺍﳌﻬﻢ ﺍﺳﻢ ﺍﳌﺮﺃﺓ‪ g‬ﺑﻞ ﺍﻟﺰﺍﻭﻳﺔ ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﰲ ﺑﻴﺘﻬﺎ‪.‬‬
‫ﻟﻴﺲ ﺍﳌﻬﻢ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ‪ g‬ﺑﻞ ﺍﳌﻬﻢ ﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻬﺎ ﻣﻦ ﺟﻬﺔ ﻛﻮ‪‬ﺎ ﺯﻭﺟﺘﻪ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﺗﺮﺿﺦ‬
‫ﻟﻐﺮﻭﺭﻩ ﻭﻛﱪﻳﺎﺋﻪ ﻭﱂ ﲣﺪﻉ ﺑﺰﺧﺎﺭﻑ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﻛﺮ ﺍﺳﻢ ﻣﺮﱘ ﺑﻨﺖ ﻋﻤﺮﺍﻥ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻳﺔ‪.‬‬
‫ﺩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺬﻛﺮ ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﻟﺮﺟﺎﻝ‪ g‬ﻛﻤﺎ ﰲ ﺻﺎﺣﱯ ﺍﻟﺴﺠﻦ‪ g‬ﻭﻓﱴ ﻣﻮﺳﻰ‪ g‬ﻭﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﺍﻟﺘﻘﻰ ﺑﻪ‪ g‬ﻭﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﰲ ﻛﻞ ﺁﻳﺔ ﻣﻨﻬﺎ ﻳﻮﺟﺪ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ ( ﺗﻌﺎﱃ )‬
‫ﺝ‪ :‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫ﻻ ﹶﻓﺨ‪‬ﻮﺭ ﹰﺍ ]ﺍﻟﻨﺴﺎﺀ ‪ ? [jk :‬ﻓﻤﺎ ﻣﻌﲎ‬
‫ﺨﺘ‪‬ﺎ ﹰ‬
‫ﺐ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬‬
‫ﻻ ‪‬ﻳ ‪‬‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﹺﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶ‬
‫ﺍﳌﺨﺘﺎﻝ ﺍﻟﻔﺨﻮﺭ)‬
‫ﺝ‪ :‬ﺍﳌﺨﺘﺎﻝ ﻫﻮ ﺍﳌﺘﻜﱪ‪ g‬ﻭﺍﻟﻔﺨﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﻳﺘﻔﺎﺧﺮ ﻋﻠﻴﻬﻢ ﲟﺎ ﻟﺪﻳﻪ‪ g‬ﻭﻫﺬﺍ ﻳﻨﺒﻊ ﻣﻦ ﺍﻟﻐﺮﻭﺭ‪.‬‬
‫ﻋ ﹶﺔ ﻵ ‪‬ﺗ ‪‬ﻴ ﹲﺔ‬
‫ﻖ ‪‬ﻭ ﹺﺇ ﱠﻥ ﺍﻟﺴ‪‬ﺎ ‪‬‬
‫ﺤ‪‬‬‫ﻻ ﺑﹺﺎ ﹾﻟ ‪‬‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ﺑ‪ ‬ﻴ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹺﺇ ﱠ‬
‫ﻷ ‪‬ﺭ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ ‪u‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬
‫ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫ﺠﻤ‪‬ﻴ ﹶﻞ ]ﺍﳊﺠﺮ ‪ ? [{| :‬ﻓﻤﺎ ﻫﻮ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ )‬ ‫ﺼ ﹾﻔ ‪‬ﺢ ﺍ ﹾﻟ ‪‬‬
‫ﺻ ﹶﻔ ﹺﺢ ﺍﻟ ‪‬‬
‫ﻓﹶﺎ ‪‬‬
‫ﺝ ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ & ﺃﻥ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﻌﻔﻮ ﻣﻦ ﻏﲑ ﻋﺘﺎﺏ‪.L‬‬

‫ﺍﻹﻧﺴﺎﻥ ﺗﺎﺭﺓ ﻳﻌﻔﻮ ﻟﻜﻦ ﻣﻊ ﺗﺄﻧﻴﺐ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﻋﺘﺎﺑﻪ‪ g‬ﻭﺗﺎﺭﺓ ﻳﻌﻔﻮ ﺑﺪﻭﻥ ﺗﻘﺮﻳﻊ ﻭﻻ ﺗﺄﻧﻴﺐ‪ g‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ‬
‫ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ‪.‬‬
‫ﻚ ﹺﺑ ‪‬ﻪ ﹶﻗ ‪‬ﺒ ﹶﻞ ﺃﹶﻥ‬
‫ﺏ ﹶﺃﻧ‪‬ﺎ ﺁﺗ‪‬ﻴ ‪‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻗﹶﺎ ﹶﻝ ﺍ ﱠﻟﺬ‪‬ﻱ ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻋ‪ ‬ﹾﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍ ﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬
‫ﻚ )‬
‫ﻃ ‪‬ﺮ ﹸﻓ ‪‬‬
‫ﻚ ﹶ‬
‫‪‬ﻳ ‪‬ﺮ ‪‬ﺗ ‪‬ﺪ ﹺﺇ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺝ‪ :‬ﻫﻮ ﺁﺻﻒ ﺑﻦ ﺑﺮﺧﻴﺎ ‪.8‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﲔ ﺗﱰﻳﻠﻪ )‬
‫ﺝ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ‪ g‬ﻭﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺃﻥ ﺍﻹﻧﺰﺍﻝ ﺃﻱ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ‪ g‬ﻭﻫﺬﺍ ﺣﺪﺙ‬
‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ‪ g‬ﺣﻴﺚ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﺃﻭ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺘﱰﻳﻞ‬
‫ ‪. :‬‬

‫‬
‫ ‪.! :‬‬
‫‪١٠‬‬
– ‪.........................................‬‬
‫ﻓﻬﻮ ﺍﻟﱰﻭﻝ ﺍﻟﺘﺪﺭﳚﻲ ﺣﺴﺐ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﻕ ‪ GL‬ﺳﻨﺔ‪.%‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﲡﻮﻳﺪ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫ﺝ‪ :‬ﺟﻮﺩﺓ ﺍﻟﺘﻼﻭﺓ ﻣﺴﺘﺤﺒﺔ‪ g‬ﻭﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻘﺮﺃ ﻛﻼﻣﻪ ﺭﺑﻪ – ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺃﺣﺴﻦ ﺻﻮﺭﺓ‬
‫ﻭﻃﺮﻳﻘﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺗﻜﻦ ﻟﻠﺨﺎﺋﻨﲔ ﺧﺼﻴﻤ ﹰﺎ )‬
‫ﺝ‪ :‬ﺃﻱ ﻻ ﺗﺪﺍﻓﻊ ﻋﻦ ﺍﳋﺎﺋﻨﲔ ﺿﺪ ﺧﺼﻮﻣﻬﻢ ﺍﳌﻈﻠﻮﻣﲔ‪.‬‬
‫ﺣ ﱞﻞ ﱠﻟ ﹸﻜ ‪‬ﻢ‬
‫ﺏ ‪‬‬
‫ﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍ ﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮ ﹾﺍ ﺍ ﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﻭ ﹶ‬
‫ﻄ ‪‬ﻴﺒ‪‬ﺎ ‪‬‬
‫ﺣ ﱠﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟ ﱠ‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍ ﹾﻟ ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹸﺃ ‪‬‬
‫ﺣ ﱡﻞ ﱠﻟ ‪‬ﻬ ‪‬ﻢ )‬
‫ﻃﻌ‪‬ﺎ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﺝ‪ :‬ﺍﳌﺬﻛﻮﺭ ﰲ ﺃﺣﺎﺩﻳﺜﻨﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻄﻌﺎﻡ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﺍﳌﺰﺭﻭﻋﺎﺕ ﻛﺎﳊﺒﻮﺏ ﻭﺍﻟﺒﻘﻮﻝ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺬﺑﺎﺋﺢ ﻓﻼ ﲢﻞ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻧﻮ‪‬ﻓﻖ ﺑﲔ ﺍﳓﺼﺎﺭ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺑﺎﷲ ﺗﻌﺎﱃ? ﻭﺑﲔ ﻣﺎ ﺫﻛﺮﺗﻪ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﻣﺴﺘﻘﺒﻞ‬
‫ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ )‬
‫ﺝ‪ :‬ﻛﻼﻡ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺴﺖ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺑﻞ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺣﺪﺛﺖ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‪ g‬ﺃﻭ‬
‫ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻬﻢ ﺑﻄﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‪.‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻨﻬ‪‬ﻢ‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩﻧ‪‬ﺎ ﹶﻓ ‪‬ﻤ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻇﹶﺎ ‪‬ﻟ ‪‬ﻢ ﱢﻟ ‪‬ﻨ ﹾﻔ ‬
‫ﻄ ﹶﻔ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﺻﹶ‬ ‫ﺏ ﺍ ﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺍ ‪‬‬‫ ﺱ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ﹾﺛﻨ‪‬ﺎ ﺍ ﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬
‫ﺧﻠﹸﻮ ‪‬ﻧﻬ‪‬ﺎ‬
‫ﻋ ‪‬ﺪ ‪‬ﻥ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺕ ‪‬‬ ‫ﺟﻨ‪‬ﺎ ‪‬‬‫ﲑ ‪‬‬ ‫ﻀ ﹸﻞ ﺍ ﹾﻟ ﹶﻜ ﹺﺒ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍ ﹾﻟ ﹶﻔ ‪‬‬
‫ﺕ ﹺﺑ ﹺﺈ ﹾﺫ ‪‬ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺫ ‪‬ﻟ ‪‬‬ ‫ﺨ ‪‬ﻴﺮ‪‬ﺍ ‪‬‬
‫ﻖ ﺑﹺﺎ ﹾﻟ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﺎ ﹺﺑ ‪‬‬
‫‪‬ﻣ ﹾﻘ ‪‬ﺘ ‪‬‬
‫ﺣﺮﹺﻳ ‪‬ﺮ ﻓﺎﻃﺮ‪.jjj :‬‬ ‫ﺳ ‪‬ﻬ ‪‬ﻢ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬‬‫ﺐ ‪‬ﻭ ﹸﻟ ‪‬ﺆﻟﹸﺆ ﹰﺍ ‪‬ﻭ ‪‬ﻟﺒ‪‬ﺎ ‪‬‬
‫ﺤﱠﻠ ‪‬ﻮ ﹶﻥ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎ ﹺﻭ ‪‬ﺭ ﻣ‪‬ﻦ ﹶﺫ ‪‬ﻫ ﹴ‬‫‪‬ﻳ ‪‬‬
‫ ﻛﻴﻒ ﻳﺮﺙ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻇﻠﻢ ﻧﻔﺴﻪ ﻭﻳﻜﻮﻥ ﳑﻦ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ)‬
‫ﺝ‪ :‬ﺍﺧﺘﻠﻒ ﰲ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻓﻤﻨﻬﻢ( ﺇﱃ ﻣﻦ ﻳﻌﻮﺩ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺇﻧﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻌﺒﺎﺩ ‪ g‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ ‪ :‬ﻓﻤﻦ ﺍﻟﻌﺒﺎﺩ ﻇﺎﱂ‪....‬ﺍﱁ‪ .‬ﻭﺍﻟﻮﺟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﻧﻪ‬
‫ﳌﺎ ﻋ ﹼﻠﻖ ﺗﻮﺭﻳﺚ ﺍﻟﻜﺘﺎﺏ ﲟﻦ ﺍﺻﻄﻔﺎﻩ ﻣﻦ ﻋﺒﺎﺩﻩ‪ g‬ﺑ ‪‬ﻴﻦ ﻋﻘﻴﺒﻪ ﺃﻧﻪ ﺇﳕﺎ ﻋﻠﹼﻖ ﻭﺭﺍﺛﺔ ﺍﻟﻜﺘﺎﺏ ﺑﺒﻌﺾ ﺍﻟﻌﺒﺎﺩ ﺩﻭﻥ‬
‫ﺑﻌﺾ‪ g‬ﻷﻥ ﻓﻴﻬﻢ ﻣﻦ ﻫﻮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ‪ g‬ﻭﻣﻦ ﻫﻮ ﻣﻘﺘﺼﺪ‪ g‬ﻭﻣﻦ ﻫﻮ ﺳﺎﺑﻖ ﺑﺎﳋﲑﺍﺕ ‪.‬‬
‫"
(' &‪." : #$ $%‬‬
‫‪١١‬‬
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‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﺼﻄﻔﲔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ g‬ﻓﻴﻜﻮﻥ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺜﻼﺙ )ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ‬
‫ﻭﺍﳌﻘﺘﺼﺪ ﻭﺍﻟﺴﺎﺑﻖ ﺑﺎﳋﲑﺍﺕ( ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻮﺭﺍﺛﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺭﺙ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﺎﻓﻆ‬
‫ﻟﻪ ﻫﻮ ﺍﻟﺴﺎﺑﻖ ﺑﺎﳋﲑﺍﺕ‪.‬‬
‫ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻮﺭﺍﺛﺔ ﺇﱃ ﺍ‪‬ﻤﻮﻉ ﻣﻊ ﻗﻴﺎﻡ ﺍﻟﺒﻌﺾ ‪‬ﺎ ﻓﻘﻂ ﺣﻘﻴﻘﺔ‪ g‬ﻛﻤﺎ ﳒﺪ ﻧﻈﲑﻩ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺁﺗ‪‬ﻴ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﻟﹾﻬ‪‬ﺪ‪‬ﻯ ﻭ‪‬ﺃﹶﻭ‪‬ﺭ‪‬ﺛﹾﻨ‪‬ﺎ ﺑ‪‬ﻨﹺﻲ ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏ‪] ‬ﻏﺎﻓﺮ ‪ g[%L :‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﺗﺬﻛﺮ ﺗﻮﺭﻳﺚ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺣﻴﺚ ﺍ‪‬ﻤﻮﻉ‪ g‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺩ ﻃﻮﺍﺋﻒ ﻭﺃﻓﺮﺍﺩ ﻣﻨﺤﺮﻓﲔ ﻓﻴﻬﻢ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﺮﺛﻮﺍ ﺍﻟﻜﺘﺎﺏ ﲟﻔﺮﺩﻫﻢ‪.‬‬
‫ ﻛﻴﻒ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﻇﻠﻢ ﻧﻔﺴﻪ )‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺇﹺﺫﹶﺍ ﻓﹶﻌ‪‬ﻠﹸﻮﺍﹾ ﻓﹶﺎﺣ‪‬ﺸ‪‬ﺔﹰ ﺃﹶﻭ‪ ‬ﻇﹶﻠﹶﻤ‪‬ﻮﺍﹾ ﺃﹶﻧ‪‬ﻔﹸﺴ‪‬ﻬ‪‬ﻢ‪ ‬ﺫﹶﻛﹶﺮ‪‬ﻭﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻐ‪‬ﻔﹶﺮ‪‬ﻭﺍﹾ ﻟ‪‬ﺬﹸﻧ‪‬ﻮﺑﹺﻬﹺﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ‬
‫ﻳ‪‬ﻐ‪‬ﻔ‪‬ﺮ‪ ‬ﺍﻟﺬﱡﻧ‪‬ﻮﺏ‪ ‬ﺇﹺﻻﱠ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺼ‪‬ﺮ‪‬ﻭﺍﹾ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ﻓﹶﻌ‪‬ﻠﹸﻮﺍﹾ ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ ﺃﹸﻭ‪‬ﻟﹶ‪6‬ﺌ‪‬ﻚ‪ ‬ﺟ‪‬ﺰ‪‬ﺁﺅ‪‬ﻫ‪‬ﻢ ﻣ‪‬ﻐ‪‬ﻔ‪‬ﺮ‪‬ﺓﹲ ﻣ‪‬ﻦ ﺭ‪‬ﺑ‪‬ﻬﹺﻢ‪ ‬ﻭ‪‬ﺟ‪‬ﻨ‪‬ﺎﺕ‪‬‬
‫ﺗ‪‬ﺠ‪‬ﺮﹺﻱ ﻣ‪‬ﻦ ﺗ‪‬ﺤ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﺍﻷ‪¹‬ﻧ‪‬ﻬ‪‬ﺎﺭ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪‬ﻳﻦ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﻧﹺﻌ‪‬ﻢ‪ ‬ﺃﹶﺟ‪‬ﺮ‪ ‬ﺍﻟﹾﻌ‪‬ﺎﻣ‪‬ﻠ‪‬ﲔ‪ ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.7L( 7L% :‬‬
‫ﺇﺫﻥ ﳎﺮﺩ ﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﻻ ﳝﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ g‬ﻓﺎﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ ﻗﺪ ﻳﺘﻮﺏ ﻭﻳﺴﺘﻐﻔﺮ ﻓﻴﻐﻔﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻪ‪ g‬ﻭﺍﷲ ﳛﺐ ﺍﻟﺘﻮﺍﺑﲔ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﻳﺒﺘﻠﻰ ﲟﺼﺎﺋﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﻓﻘﺮ ﺃﻭ ﻓﻘﺪ ﺃﺣﺒﺔ‪g‬‬
‫ﻭﺫﻟﻚ ﻛﻔﺎﺭﺓ ﻟﺬﻧﻮﺑﻪ‪ g‬ﺃﻭ ﻳﺒﺘﻠﻰ ﺑﺸﺪﺓ ﻧﺰﻋﺔ ﺍﻟﺮﻭﺡ ﺃﻭ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺃﻭ ﺷﺪﺓ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ g‬ﺇﱃ ﺃﻥ‬
‫ﻳﺼﻔﻰ ﻣﻦ ﺫﻧﻮﺑﻪ ﻓﻴﺪﺧﻞ ﺍﳉﻨﺔ ﺑﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻀﻠﻪ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﺃﻣﺮ ﻧﱯ ﺍﷲ ﻳﻌﻘﻮﺏ & ﺃﺑﻨﺎﺀﻩ ﺑﺎﻟﺪﺧﻮﻝ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﺘﻔﺮﻗﺔ )‬
‫ﺝ‪ :‬ﻗﻴﻞ ﺃﻧﻪ ﺧﺎﻑ ﻋﻠﻴﻬﻢ ﺍﳊﺴﺪ ﺃﻭ ﺍﻟﻌﲔ‪ g‬ﻭﻗﻴﻞ ﺃﻧﻪ ﺗﻔﺮ‪‬ﺱ ﻧﺰﻭﻝ ﻣﺼﻴﺒﺔ ‪‬ﻢ‪ g‬ﻓﺄﺭﺍﺩ ﺩﻓﻌﻬﺎ ﺑﺘﻠﻚ‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﲰﻲ ﺇﺑﺮﺍﻫﻴﻢ ‪ %‬ﺑﺎﳋﻠﻴﻞ )‬
‫ﺝ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ...‬ﻭ‪‬ﺍﺗ‪‬ﺨ‪‬ﺬﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﺧ‪‬ﻠ‪‬ﻴﻼﹰ ]ﺍﻟﻨﺴﺎﺀ ‪.[7G% :‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻯ )‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﻏﻨ‪‬ﻰ ‪‬ﻭﹶﺃ ﹾﻗﻨ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﺭ ‪‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪‬ﻭﹶﺃ ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾ‬
‫ﺝ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﺃﻏﲎ ﻭﺃﻗﲎ(‪:‬‬
‫‪ 7‬ﺍﳌﺮﻭﻱ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ∋‪ :‬ﺃﻏﲎ ﻛﻞ ﺇﻧﺴﺎﻥ ﲟﻌﻴﺸﺘﻪ ﻭﺃﺭﺿﺎﻩ ﺑﻜﺴﺐ ﻳﺪﻩ ‪ .‬ﻓﺎﻹﻏﻨﺎﺀ ﻫﻮ ﺍﻟﺮﺯﻕ‬
‫ﻭﺍﳌﻌﻴﺸﺔ‪ g‬ﻭﺍﻹﻗﻨﺎﺀ ﻫﻮ ﺍﻹﺭﺿﺎﺀ ﻭﺍﻟﻘﻨﺎﻋﺔ ﲟﺎ ﺭﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ G‬ﺍﻟﻘﻨﻴﺔ ﻣﺎ ﻳﺪﻭﻡ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﻳﺒﻘﻰ ﺑﺒﻘﺎﺀ ﻧﻔﺴﻪ ﻛﺎﻟﺪﺍﺭ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ‪ g‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺬﻛﺮ " ﺃﻗﲎ "‬
‫ﺑﻌﺪ " ﺃﻏﲎ " ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﺎﺹ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻟﻨﻔﺎﺳﺘﻪ ﻭﺷﺮﻓﻪ‪.‬‬
‫‪١٢‬‬
– ‪.........................................‬‬
‫‪ – L‬ﺃﻗﲎ ﺃﻱ ﺃﻓﻘﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﺃﻳﻀﺎﹰ‪.‬‬

‫ﻭﺍﻟﺸﻌﺮﻯ ﺍﺳﻢ ﳒﻢ ﻳﻈﻬﺮ ﺧﻠﻒ ﺍﳉﻮﺯﺍﺀ‪ g‬ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﻌﺒﺪﻩ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﻳﻘﻮﻝ ﺍﷲ ﰲ ﺍﻟﻘﺮﺍﻥ ﺑﺼﻴﻐﻪ ﺍﳉﻤﻊ )ﺃﻧﺰﻟﻨﺎ( )ﺧﻠﻘﻨﺎ( )‬
‫ﺝ‪ :‬ﻻﺣﻆ ﻋﻨﺪﻣﺎ ﻳﺘﺤﺪﺙ ﺍﳌﻠﻮﻙ‪ g‬ﻓﻬﻢ ﻻ ﻳﺘﻜﻠﻤﻮﻥ ﺑﻀﻤﲑ ﺍﳌﻔﺮﺩ ﺑﻞ ﺍﳉﻤﻊ‪ g‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﻣﻠﻚ‬
‫ﺍﳌﻠﻮﻙ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻛﺮﳝﺔ ﺃﺗﺖ ﺑﻀﻤﲑ ﺍﳌﻔﺮﺩ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﺻﹼﻠﻰ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﺮ ﺍﻵﻝ )‬
‫ﺝ‪ :‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺫﻛﺮﺕ ﺃﺻﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ‪ g‬ﻭﱂ ﺗﺬﻛﺮ ﺍﻟﻜﻴﻔﻴﺔ ﻟﺘﻠﻚ ﺍﻟﺼﻼﺓ ﻭﳍﺬﺍ ﻧﺄﺧﺬ‬
‫ﻛﻴﻔﻴﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﳝﺔ ﺫﻛﺮ ﺃﺻﻞ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﻋﻤﻮﺩ‬
‫ﺍﻟﺪﻳﻦ‪ g‬ﻭﺃﺧﺬﻧﺎ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﻭﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‪.‬‬
‫ ﺱ ‪ :‬ﺍﻟﻨﱯ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ ﻷﺣﺪ ﻏﻔﺮ ﺍﷲ ﻟﻪ? ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ ﻟﻠﻜﻔﺎﺭ ﻭﺍﳌﺸﺮﻛﲔ ﻓﺈﻥ ﺍﷲ ﻻ‬
‫ﻳﻐﻔﺮ ﳍﻢ ? ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺳﺘﻐﻔﺮﺕ ﳍﻢ ﺃﻡ ﱂ ﺗﺴﺘﻐﻔﺮ ﳍﻢ ﻟﻦ ﻳﻐﻔﺮ ﺍﷲ‬
‫ﳍﻢ ﻓﻤﺎ ﺍﻟﺴﺒﺐ )‬
‫ﺝ‪ :‬ﺍﻟﺮﺳﻮﻝ ﻻ ﻳﺴﺘﻐﻔﺮ ﻟﻠﻤﺸﺮﻛﲔ ﺃﺳﺎﺳﺎﹰ‪.‬‬

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻟ‪‬ﻠﻨ‪‬ﺒﹺﻲ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﺃﹶﻥ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻐ‪‬ﻔ‪‬ﺮ‪‬ﻭﺍﹾ ﻟ‪‬ﻠﹾﻤ‪‬ﺸ‪‬ﺮﹺﻛ‪‬ﲔ‪ ‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍﹾ ﺃﹸﻭ‪‬ﻟ‪‬ﻲ ﻗﹸﺮ‪‬ﺑ‪‬ﻰ ﻣ‪‬ﻦ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ‬
‫ﺗ‪‬ﺒ‪‬ﻴ‪‬ﻦ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﺍﻟﹾﺠ‪‬ﺤ‪‬ﻴﻢﹺ ]ﺍﻟﺘﻮﺑﺔ ‪.[77L :‬‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩﺗ‪‬ﻲ‬
‫ﻋ ‪‬ﻦ ‪‬‬
‫ﺴ ‪‬ﺘ ﹾﻜ ﹺﺒﺮ‪‬ﻭ ﹶﻥ ‪‬‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹺﺇ ﱠﻥ ﺍ ﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺳ ‪‬ﺘﺠﹺ ‪‬‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧﹺﻲ ﹶﺃ ‪‬‬
‫ﺧﺮﹺﻳ ‪‬ﻦ ]ﻏﺎﻓﺮ ‪ [k¡ :‬ﻭﻟﻜﻦ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﻻ ﻧﺮﻯ ﺍﻻﺳﺘﺠﺎﺑﺔ )‬ ‫ﺟ ‪‬ﻬ ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬‬
‫ﺧﻠﹸﻮ ﹶﻥ ‪‬‬
‫ﺳ ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫‪‬‬
‫ﺝ‪ :‬ﻫﺬﺍ ﻭﻋﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ‪ g‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﳜﻠﻒ ﺍﻟﻮﻋﺪ ﺃﺑﺪﺍﹰ‪ .‬ﻭﻟﻜﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻋﻠﻰ ﺃﳓﺎﺀ‬
‫ﻭﺃﺷﻜﺎﻝ‪.‬‬
‫ﻟﻮ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓ ﲟﺎ ﻳﺮﻳﺪ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑﺎﻟﻀﺒﻂ ‪ % 7UU‬ﳊﺪﺛﺖ ﻓﻮﺿﻰ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻓﻮﺍﺣﺪ‬
‫ﻳﺪﻋﻮ ﺍﷲ ﻟﻴﺘﺰﻭﺝ ﻓﻼﻧﺔ‪ g‬ﻭﺍﻟﺜﺎﱐ ﻳﺪﻋﻮ ﺍﷲ ﻟﺘﻄﻠﻖ ﻓﻼﻧﺔ‪ g‬ﻭﺍﻟﺜﺎﻟﺚ ﻳﺪﻋﻮ ﺍﷲ ﻟﻴﻘﺒﺾ ﺭﻭﺡ ﻓﻼﻥ ‪......‬‬
‫ﺍﱁ‪.‬‬
‫‪١٣‬‬
– ‪.........................................‬‬
‫ " )(' ‪: ** * :‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻟﺘﻄﻴﺐ ﻭﺍﻟﺘﻌﻄﺮ ﰲ ﺃﻳﺎﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺃﻭ ﻭﻓﻴﺎﺕ ﺍﻷﺋﻤﺔ )‬
‫ﺝ‪ :‬ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﻳﺬﻫﺐ ﺍﳌﺆﻣﻦ ﺇﱃ ﺍﻟﻌﺰﺍﺀ ﻭﻛﺄﻧﻪ ﻣﻌﺮﺱ ﰲ ﻟﻴﻠﺔ ﺍﻟﺰﻓﺎﻑ‪ g‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﻳﺬﻫﺐ‬
‫ﺑﺼﻮﺭﺓ ﻣﻘﺰﺯﺓ ﻣﻨﻔﺮﺓ‪ .‬ﺑﻞ ﳜﺘﺎﺭ ﻫﻴﺌﺔ ﺃﻫﻞ ﺍﳌﺼﺎﺏ ﺍﳌﻔﺠﻮﻋﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻧﻘﻮﻝ )ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ( ﻓﻨﻜﺮﺭ ﻛﻠﻤﺔ )ﻋﻠﻰ( )‬
‫ﺝ‪ :‬ﺃﻛﺜﺮ ﺍﻷﺩﻋﻴﺔ ﻓﻴﻬﺎ )ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ(‪ g‬ﻭﻭﺭﺩ ﺃﻳﻀﺎﹰ ﻗﻠﻴﻼﹰ )ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ(‪.‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﻫﻢ ﺳﻔﺮﺍﺀ ﺍﻹﻣﺎﻡ ﺍﳊﺠﺔ ♦ ﰲ ﺍﻟﻐﻴﺒﺔ ﺍﻟﺼﻐﺮﻯ )‬
‫‪ 7‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﻤﺮﻱ ‪.Τ‬‬

‫‪ G‬ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﻤﺮﻱ ‪.Τ‬‬
‫‪ L‬ﺍﳊﺴﲔ ﺑﻦ ﺭﻭﺡ ‪. Τ‬‬
‫‪ 8‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻤﺮﻱ ‪.Τ‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺪﺧﻞ ﺍﻟﺸﻴﻌﻲ ﺍﳌﻘﺘﺮﻑ ﻟﻠﻜﺒﺎﺋﺮ ﺍﳉﻨﺔ )‬

‫ﺝ‪ :‬ﺍﻟﺸﻴﻌﻲ ﺍﻟﻌﺎﺻﻲ ﻳﺒﺘﻠﻰ ﺑﺎﳌﺼﺎﺋﺐ ﰲ ﺣﻴﺎﺗﻪ ﻭﻋﻨﺪ ﻧﺰﻉ ﺍﻟﺮﻭﺡ ﻭﰲ ﺍﻟﻘﱪ ﻭﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ g‬ﻛﻞ ﺫﻟﻚ‬
‫ﻟﻴﻄﻬﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ g‬ﻓﺈﺫﺍ ﻃﻬﺮ ﻭﴰﻠﺘﻪ ﺍﻟﺸﻔﺎﻋﺔ ﺩﺧﻞ ﺍﳉﻨﺔ‪ .‬ﻫﺬﺍ ﺑﺸﺮﻁ ﺃﻥ ﻳﻘﺒﺾ ﻭﻫﻮ ﺷﻴﻌﻲ‪ g‬ﻷﻥ‬
‫ﺍﳌﻌﺎﺻﻲ ﺇﺫﺍ ﺗﺮﺍﻛﻤﺖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻗﺪ ﺗﺴﺒﺐ ﻧﺰﻉ ﺣﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﻠﺒﻪ ﻓﻴﻤﻮﺕ ﻭﻫﻮ ﻳﻜﺮﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻳﻜﺮﻩ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻴﺤﺸﺮ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺑﺌﺲ ﺍﳌﺼﲑ‪.‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﻫﻢ ﺍﻟﺼﺪﻳﻘﻮﻥ ﺍﻟﺜﻼﺛﺔ ﻛﻤﺎ ﻭﺭﺩ ﻋﻦ ﻧﱯ ﺍﻟﺮﲪﺔ )‬
‫‪ 7‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ & ﻭﻫﻮ ﺃﻓﻀﻠﻬﻢ‪.‬‬

‫‪ G‬ﺣﺒﻴﺐ ﺍﻟﻨﺠﺎﺭ ‪ g‬ﻭﻳﻠﻘﺐ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﲟﺆﻣﻦ ﺁﻝ ﻳﺎﺳﲔ‪.‬‬
‫‪ L‬ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ‪ .‬ﻭﺍﲰﻪ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ " ﺣﺰﻗﻴﻞ " ﺃﻭ "ﺧﺮﺑﻴﻞ"‪.‬‬
‫‪١٤‬‬
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‫ ﺱ ‪ :‬ﻛﻴﻒ ﻧﻘﻮﻱ ﻋﻘﻴﺪﺗﻨﺎ ﺑﺄﻫﻞ ﺍﻟﺒﻴﺖ ‪) Π‬‬

‫ﺝ‪ :‬ﺑﺎﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺰﻳﺎﺭﺓ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻜﺒﲑﺓ ﻳﻮﻣﻴﺎﹰ ﻗﺮﺍﺀﺓ ﺗﺄﻣ‪‬ﻞ ﻭﺗﺪﺑ‪‬ﺮ ﻭﺍﻋﺘﻘﺎﺩ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻟﻪ ﺃﺛﺮ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳓﻦ ﻧﻌﻠﻢ ﺃ‪‬ﻢ ﻭﺻﻠﻮﺍ ﺇﱃ‬
‫ﺃﻛﻤﻞ ﻭﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳌﺮﺍﺗﺐ ﻋﻨﺪ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ )‬
‫ﺝ‪ :‬ﻣﻬﻤﺎ ﺃﻋﻄﻰ ﺍﷲ ﺗﻌﺎﱃ ﳏﻤﺪﺍﹰ ﻭﺁﻝ ﳏﻤﺪ ﻳﺒﻘﻰ ﻟﺪﻳﻪ ﻣﺰﻳﺪ ﻭﻣﺰﻳﺪ ﻭﻣﺰﻳﺪ‪ g‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻳﺼﻠﹼﻲ ﻋﻠﻰ ﺍﻟﻨﱯ‪ g‬ﻭﻗﺪ ﻃﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺎ ﺃﻥ ﻧﺼﻠﹼﻲ ﻋﻠﻰ ﺍﻟﻨﱯ‪ g‬ﻟﻴﺰﻳﺪﻫﻢ ﻭﻳﺜﻴﺒﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪ g‬ﻋﻠﻤﺎﹰ‬
‫ﺃﻥ ﻓﻮﺍﺋﺪ ﺍﻟﺼﻼﺓ ﺭﺍﺟﻌﺔ ﺇﻟﻴﻨﺎ‪ g‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﻓﺎﺽ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ‪ g‬ﺃﻓﺎﺿﻮﺍ ﻋﻠﻴﻨﺎ ﺃﻳﻀﺎﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﺃﺛﺒﺖ ﻟﻠﺴﻠﻔﻴﲔ ﻣﻦ ﻣﺼﺎﺩﺭﻫﻢ ﺟﻮﺍﺯ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ )‬
‫ﺝ‪ :‬ﻫﺬﻩ ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻓﺮﻋﻴﺔ‪ g‬ﻛﻞ ﻣﺬﻫﺐ ﻳﻌﺘﻤﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺜﻪ ﻭﻓﻬﻢ ﻋﻠﻤﺎﺋﻪ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻨﻘﺎﺵ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻻ ﻳﻔﻴﺪ ﺃﺑﺪﺍﹰ‪ .‬ﳓﻦ ﻟﺪﻳﻨﺎ ﺃﺣﺎﺩﻳﺜﻨﺎ‪ g‬ﻭﻫﻢ ﻟﺪﻳﻬﻢ ﺃﺣﺎﺩﻳﺜﻬﻢ‪ .‬ﺣﱴ ﺃﺣﺎﺩﻳﺚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪g‬‬
‫ﻳﻔﻬﻤﻬﺎ ﺍﻟﺴﻠﻔﻴﺔ ﺑﻄﺮﻳﻘﺔ ﲣﺘﻠﻒ ﻋﻦ ﻓﻬﻢ ﺟﺎﻣﻊ ﺍﻷﺯﻫﺮ ﺃﻭ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻭ ﺍﻷﺷﺎﻋﺮﺓ ﺃﻭ ﻏﲑﻫﻢ‪ .‬ﺇﺫﻥ ﻻ ﺗﻀﻴﻊ‬
‫ﻭﻗﺘﻚ ﰲ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﳉﺰﺋﻴﺔ ﺍﻟﻔﺮﻋﻴﺔ‪ g‬ﻷﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﺮﺟﻊ ﻓﻴﻬﺎ ﺇﱃ ﺃﺳﺎﺳﻪ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺭ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ & ﻛﻞ ﻳﻮﻡ? ﻓﺄﻳﻬﻤﺎ ﺍﻷﻓﻀﻞ ﺯﻳﺎﺭﺓ ﻋﺎﺷﻮﺭﺍﺀ ﺃﻭ ﻭﺍﺭﺙ)‬
‫ﻭﻫﻞ ﻳﻠﺰﻡ ﺗﻜﺮﺍﺭ ﺍﻟﻠﻌﻦ ﻭﺍﻟﺴﻼﻡ ﻣﺌﺔ ﻣﺮﺓ )‬
‫ﺝ‪ :‬ﺍﻷﻓﻀﻞ ﺯﻳﺎﺭﺓ ﻋﺎﺷﻮﺭﺍﺀ‪ g‬ﻭﺍﻷﻓﻀﻞ ﺗﻜﺮﺍﺭ ﺍﻟﻠﻌﻦ ﻭﺍﻟﺴﻼﻡ ﻣﺎﺋﺔ ﻣﺮﺓ‪ .‬ﻭﻟﻜﻦ ﻻ ﳚﺐ ﺫﻟﻚ‪ .‬ﻭﺍﻷﻓﻀﻞ ﰲ‬
‫ﺍﻷﻭﻗﺎﺕ ﺍﳌﺨﺼﻮﺻﺔ ﺃﻥ ﺗﻘﺮﺃ ﺍﻟﺰﻳﺎﺭﺓ ﺍﳌﺨﺼﻮﺻﺔ ﻟﺬﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﻣﺜﻼﹰ ‪ :‬ﰲ ﻟﻴﻠﺔ ﻋﺮﻓﺔ ﺍﻷﻓﻀﻞ ﻗﺮﺍﺀﺓ ﺯﻳﺎﺭﺓ‬
‫ﻋﺮﻓﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺼﻼﺓ ﺍﻟﺒﺘﺮﺍﺀ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﺒﺘﺮﺍﺀ ﻫﻲ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻟﻮﺣﺪﻩ‪ g‬ﻭﻻ ﻳﺬﻛﺮﻩ ﻣﻌﻪ )ﺁﻝ ﳏﻤﺪ(‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺭﺃﻳﻜﻢ ﰲ ﺍﻟﻌﺰﺍﺀ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻓﻴﺪﻳﻮ ﻛﻠﻴﺐ ) ﻷﻧﲏ ﲰﻌﺖ ﺃﻥ ﳎﺘﻤﻌﻨﺎ ﻻ ﻳﻘﺒﻞ ‪‬ﺬﺍ‪.‬‬
‫ﺝ‪ :‬ﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺷﱴ ﺍﻟﻄﺮﻕ ﺍﳉﺬﺍﺑﺔ ﻟﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ ﻭﺗﺒﻠﻴﻎ ﺍﳊﻖ‪ g‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﺎﹰ‬
‫ﻭﳛﺎﻓﻆ ﻋﻠﻰ ﻗﺪﺳﻴﺔ ﺍﻟﻌﺰﺍﺀ ﺍﳊﺴﻴﲏ‪ g‬ﻭﻋﻤﻮﻣﺎﹰ ﻛﻞ ﺟﺪﻳﺪ ﻳﻠﻘﻰ ﻣﻌﺎﺭﺿﺔ ﺑﺪﺭﺟﺔ ﻣﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﳝﻜﻨﻨﺎ ﺍﻟﻮﻓﺎﺀ ﻟﻺﻣﺎﻡ ﺻﺤﺎﺏ ﺍﻟﺰﻣﺎﻥ ﺃﺭﻭﺍﺣﻨﺎ ﻟﺘﺮﺍﺏ ﻣﻘﺪﻣﻪ ﺍﻟﻔﺪﺍﺀ )‬
‫ﺝ‪ :‬ﺃﻥ ﻧﺼﻠﺢ ﺃﻧﻔﺴﻨﺎ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪ g‬ﻭﻧﺴﻌﻰ ﻹﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﻭﺧﺪﻣﺔ ﺍﻟﺪﻳﻦ ﺑﺎﳌﻘﺪﺍﺭ ﺍﳌﻤﻜﻦ‪.‬‬
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‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﺴﻴﺪﺓ ﺯﻳﻨﺐ ‪ Θ‬ﻣﻌﺼﻮﻣﺔ ) ﻭﻣﺎ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺯﻳﺎﺭ‪‬ﺎ ﻳﺎ ﺗﺎﱄ ﺍﳌﻌﺼﻮﻡ) ﻭﺑﺎﻟﻨﺴﺒﺔ‬
‫ﳌﻮﺿﻊ ﻗﱪﻫﺎ ‪ ?Θ‬ﲰﻌﺖ ﺑﺄﻧﻪ ﻳﻘﺎﻝ ﺃ‪‬ﺎ ﻣﺪﻓﻮﻧﺔ ﰲ ﻣﺪﻳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﻓﻬﻞ ﻫﺬﺍ ﺻﺤﻴﺢ ﺃﻭ‬
‫ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺿﻌﻴﻔﺔ )‬
‫ﺝ‪ :‬ﺍﻟﺴﻴﺪﺓ ﺯﻳﻨﺐ ﻣﻌﺼﻮﻣﺔ‪ g‬ﻭﻟﻜﻦ ﻋﺼﻤﺘﻬﺎ ﻟﻴﺴﺖ ﰲ ﻧﻔﺲ ﺩﺭﺟﺔ ﻋﺼﻤﺔ ﺍﻹﻣﺎﻡ‪ g‬ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﺗﺎﻟﻴﺔ‬
‫ﺍﳌﻌﺼﻮﻡ‪ g‬ﺃﻱ ﰲ ﺩﺭﺟﺔ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻹﻣﺎﻡ‪ .‬ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻗﱪﻫﺎ ﰲ ﺍﻟﺸﺎﻡ‪ g‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﳋﻮﺋﻲ‪g‬‬
‫ﻭﺍﻟﺒﻌﺾ ﻳﺮﻯ ﺃ‪‬ﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﻗﻨﺎﻋﺘﻪ ﲞﺮﻭﺟﻬﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ g‬ﻭﻫﻨﺎﻙ ﺭﺃﻱ ﺛﺎﻟﺚ ‪ :‬ﺃ‪‬ﺎ ﰲ‬
‫ﻣﺼﺮ‪ g‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﻳﻘﺮﺃ ﻭﻳﻜﺘﺐ ) ﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫ﺝ‪ :‬ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻒ ﻧﺒﻴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻷﻣﻲ‪ g‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺴﲑ ﺫﻟﻚ‪ g‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﻣ‪‬ﺎ‬
‫ﻛﹸﻨﺖ‪ ‬ﺗ‪‬ﺘ‪‬ﻠﹸﻮ ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻠ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ ﻛ‪‬ﺘ‪‬ﺎﺏﹴ ﻭ‪‬ﻟﹶﺎ ﺗ‪‬ﺨ‪ ‬ﱡﻄﻪ‪ ‬ﺑﹺﻴ‪‬ﻤ‪‬ﻴﻨﹺﻚ‪ ‬ﺇﹺﺫﺍﹰ ﻟﱠﺎﺭ‪‬ﺗ‪‬ﺎﺏ‪ ‬ﺍﻟﹾﻤ‪‬ﺒ‪‬ﻄ‪‬ﻠﹸﻮﻥﹶ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.[8B :‬‬
‫ﻭﳚﺐ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﻋﺪﻡ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻻ ﻳﻌﺘﱪ ﻧﻘﺼﺎﹰ ﰲ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ‪ g‬ﻛﻤﺎ ﺃﻥ ﻋﺪﻡ ﻛﻮﻧﻪ ﺷﺎﻋﺮﺍﹰ ﻻ‬
‫ﻳﻀﺮ ﺑﻜﻤﺎﻟﻪ ﻭ‪‬ﻣ‪‬ﺎ ﻋ‪‬ﻠﱠﻤ‪‬ﻨ‪‬ﺎﻩ‪ ‬ﺍﻟﺸ‪‬ﻌ‪‬ﺮ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﻨﺒ‪‬ﻐ‪‬ﻲ ﻟﹶﻪ‪ ‬ﺇﹺﻥﹾ ﻫ‪‬ﻮ‪ ‬ﺇﹺﻟﱠﺎ ﺫ‪‬ﻛﹾﺮ‪ ‬ﻭ‪‬ﻗﹸﺮ‪‬ﺁﻥﹲ ‪‬ﻣﺒﹺﲔ‪] ‬ﻳﺲ ‪.[(3 :‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻣﻦ ﻗﺮﺃ ﺩﻋﺎﺀ ﺍﻟﻌﻬﺪ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣ ﹰﺎ ﻛﺎﻥ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺋﻢ ♦ )‬
‫ﺝ‪ :‬ﻫﻜﺬﺍ ﺟﺎﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻟﻜﻦ ﺑﺸﺮﻃﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ‪ .‬ﻓﻼ ﻳﻜﺘﻔﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻠﻘﻠﻘﺔ ﻟﺴﺎﻧﻪ ﺑﺘﺠﺪﻳﺪ ﺍﻟﻌﻬﺪ ﻣﻊ‬
‫ﺍﻹﻣﺎﻡ ﻭﺍﻟﺒﻴﻌﺔ‪ g‬ﻭﻟﻜﻨﻪ ﻳﻨﻘﺾ ﻛﻞ ﺫﻟﻚ ﺑﺸﱴ ﺃﺻﻨﺎﻑ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺍﳌﻨﺎﻗﻀﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‬
‫ﻃﻮﺍﻝ ﺍﻟﻴﻮﻡ‪ .‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﻨﻘﹸﻀ‪‬ﻮﻥﹶ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﻦ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻣ‪‬ﻴﺜﹶﺎﻗ‪‬ﻪ‪ ‬ﻭ‪‬ﻳ‪‬ﻘﹾﻄﹶﻌ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﺃﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﻪ‪ ‬ﺃﹶﻥ‬
‫ﻳ‪‬ﻮﺻ‪‬ﻞﹶ ﻭ‪‬ﻳ‪‬ﻔﹾﺴ‪Ô‬ﺪ‪‬ﻭﻥﹶ ﻓ‪‬ﻲ ﺍﻷ‪¹‬ﺭ‪‬ﺽﹺ ﺃﹸﻭﻟﹶ‪6‬ﺌ‪‬ﻚ‪ ‬ﻫ‪‬ﻢ‪ ‬ﺍﻟﹾﺨ‪‬ﺎﺳ‪‬ﺮ‪‬ﻭﻥﹶ ]ﺍﻟﺒﻘﺮﺓ ‪.[GX :‬‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺃﻣﲑ ﺍﻟﺸﻌﺮﺍﺀ ﺃﲪﺪ ﺷﻮﻗﻲ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ ﻣﺪﺣ ﹰﺎ ﻟﻠﻨﱯ ﺍﻷﻛﺮﻡ ‪:‬‬
‫ﻼ ﻭﻣﻦ ** ﻳﻠﺪ ﺍﻟﺰﻫﺮﺍﺀ ﻳﺰﻫﺪ ﰲ ﺳﻮﺍﻫﺎ‬‫ﻣﺎ ﲤﲎ ﻏﲑﻫﺎ ﻧﺴ ﹰ‬
‫ﻫﻞ ﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﻨﱯ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻭﻻﺩ ﺃﻭ ﺑﻨﺎﺕ ﻏﲑ ﺍﻟﺰﻫﺮﺍﺀ ‪)Θ‬‬
‫ﺝ ‪ :‬ﺃ ﻻ ﺩﻻﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺃﺑﻨﺎﺀ ﺁﺧﺮﻳﻦ ﻟﻠﺮﺳﻮﻝ ‪.‬‬
‫ﺏ ﺃﺑﻴﺎﺕ ﺃﲪﺪ ﺷﻮﻗﻲ ﻟﻴﺴﺖ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻭﺟﻮﺩ ﺷﻲﺀ ﺃﻭ ﻧﻔﻴﻪ ﰲ ﺯﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫ﺕ ﻣﻦ ﺍﳌﺴﻠﹼﻢ ﻭﺟﻮﺩ )ﺇﺑﺮﺍﻫﻴﻢ( ﺍﺑﻦ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫ﺙ ﺍﺧﺘﻠﻒ ﺍﶈﻘﻘﻮﻥ ﻫﻞ ﻟﻠﺮﺳﻮﻝ ﺑﻨﺎﺕ ﻏﲑ ﺍﻟﺴﻴﺪﺓ ﺍﻟﺰﻫﺮﺍﺀ ﺃﻡ ﻫﻦ ﺭﺑﺎﺋﺒﻪ‪.‬‬
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‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻲ& ﺃﻓﻀﻞ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﻓﻜﻴﻒ ﻫﻢ ﻣﻦ ﻧﻮﺭ ﻭﺍﺣﺪ )‬
‫ﺝ‪ :‬ﻛﺎﻟﻨﻮﺭ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻳﺸﺘﺪ ﻭﻳﻘﻮﻱ ﰲ ﻣﻨﻄﻘﺔ ﻭﻳﻀﻌﻒ ﰲ ﻣﻨﻄﻘﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻑ ﻟﺸﻴﻌﺘﻨﺎ( )‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﺪﻯ ﺻﺤﺔ ﺍﳊﺪﻳﺚ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳊﺠﺔ ) ﺍﻟﻜﺎﰲ ﻛﺎ ‪‬‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﶈﺪﺙ ﺍﻟﻨﻮﺭﻱ ﰲ ﺧﺎﲤﺔ ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ ﺝ ‪ 7‬ﺹ ‪ ) L3‬ﻻ ﺃﺻﻞ ﻟﻪ ﻭﻻ ﺃﺛﺮ ﰲ ﻣﺆﻟﻔﺎﺕ‬
‫ﺃﺻﺤﺎﺑﻨﺎ‪ g‬ﻭﱂ ﺗﺄﺕ ﺑﻪ ﺭﻭﺍﻳﺔ ﻗﻂ ﻻ ﺻﺤﻴﺤﺔ ﻭﻻ ﺿﻌﻴﻔﺔ(‪.‬‬
‫ ﺱ ‪ :‬ﺳﺆﺍﱄ ﻳﺘﻌﻠﻖ ﺑﻨﺺ ﺯﻳﺎﺭﺓ ﻋﺎﺷﻮﺭﺍﺀ? ﺣﻴﺚ ﺗﻮﺟﺪ ﻋﺒﺎﺭﺓ ﰲ ﺍﻟﺰﻳﺎﺭﺓ ﺗﻘﻮﻝ "ﻭﻟﻌﻦ ﺍﷲ ﺑﲏ‬
‫ﺃﻣﻴﺔ ﻗﺎﻃﺒﺔ"‪ .‬ﻭﺃﻧﺎ ﺃﺳﺘﺸﻜﻞ ﻧﻮﻋ ﹰﺎ ﻣﺎ ‪‬ﺬﻱ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻜﻴﻒ ﻧﻠﻌﻨﻬﻢ ﲨﻴﻌﻬﻢ ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ‬
‫ﻧﻌﺮﻓﻬﻢ ﻭﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﲨﻴﻌﻬﻢ ﺃﻋﺪﺍﺀ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ∋ )‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺭ‪‬ﺏ‪ ‬ﺇﹺﻧ‪‬ﻬ‪‬ﻦ‪ ‬ﺃﹶﺿ‪‬ﻠﹶﻠﹾﻦ‪ ‬ﻛﹶﺜ‪‬ﲑﺍﹰ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱﹺ ﻓﹶﻤ‪‬ﻦ ﺗ‪‬ﺒﹺﻌ‪‬ﻨﹺﻲ ﻓﹶﺈﹺﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻨ‪‬ﻲ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺼ‪‬ﺎﻧﹺﻲ ﻓﹶﺈﹺﻧ‪‬ﻚ‪ ‬ﻏﹶﻔﹸﻮ ‪‬ﺭ‬
‫ﺭ‪‬ﺣ‪‬ﻴﻢ‪] ‬ﺇﺑﺮﺍﻫﻴﻢ ‪ [L( :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﻧ‪‬ﻮﺡ‪ ‬ﺇﹺﻧ‪‬ﻪ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻫ‪‬ﻠ‪‬ﻚ‪ ‬ﺇﹺﻧ‪‬ﻪ‪ ‬ﻋ‪‬ﻤ‪‬ﻞﹲ ﻏﹶﻴ‪‬ﺮ‪ ‬ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻓﹶﻼﹶ ﺗ‪‬ﺴ‪‬ﺄﹶﻟﹾﻦﹺ‬
‫ﻣ‪‬ﺎ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻟﹶﻚ‪ ‬ﺑﹺﻪ‪ ‬ﻋ‪‬ﻠﹾﻢ‪ ‬ﺇﹺﻧ‪‬ﻲ ﺃﹶﻋ‪‬ﻈﹸﻚ‪ ‬ﺃﹶﻥ ﺗ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺠ‪‬ﺎﻫ‪‬ﻠ‪‬ﲔ‪] ‬ﻫﻮﺩ ‪.[8( :‬‬
‫ﺇﺫﻥ ﻣﻦ ﻳﺘﺒﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻬﻮ ﻣﻨﻪ ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﺎﺋﻠﺔ ﺃﺧﺮﻯ ‪ g‬ﻭﳍﺬﺍ ﻭﺭﺩ )ﺳﻠﻤﺎﻥ ﻣﻨﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ(‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻓﻬﻮ ﻟﻴﺲ ﻣﻨﻪ ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺻﻠﺒﻪ‪ g‬ﻭﳍﺬﺍ ﺑﺘﺮﺕ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﻧﱯ ﺍﷲ ﻧﻮﺡ& ﻭﺍﺑﻨﻪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﻘﻮﻝ ‪ :‬ﻟﻮ ﻓﺮﺿﻨﺎ ﻓﺮﺩﺍﹰ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﻛﺎﻥ ﺻﺎﳊﺎﹰ ﻓﻬﻮ ﺻﻠﺒﺎﹰ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ‪ g‬ﻭﻟﻜﻦ ﰲ ﻧﻈﺮ ﺍﻟﺸﺎﺭﻉ‬
‫ﻟﻴﺲ ﻣﻨﻬﻢ ﺑﻞ ﲟﻘﺪﺍﺭ ﺇﺧﻼﺻﻪ ﻳﺘﻘﺮﺏ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ∋ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﳊﺴﻨﺎﺕ ﻻ ﻳﻌﲏ ﻋﺪﻡ ﻭﺟﻮﺩ ﺳﻴﺌﺎﺕ ﺃﺧﺮﻯ‪ g‬ﺃﻭ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺍﻟﻠﻌﻦ ﺑﺴﺒﺐ‬
‫ﺃﻋﻤﺎﻟﻪ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻗﺪ ﻗﻴﻞ ﺑﺄﻥ ﻓﺮﻋﻮﻥ ﺃﻳﻀﺎﹰ ﻛﺎﻧﺖ ﻟﻪ ﺑﻌﺾ ﺍﳊﺴﻨﺎﺕ‪ g‬ﻭﻟﺬﻟﻚ ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ‪ g‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻨﺎﰱ ﻣﻊ ﻟﻌﻨﻪ ﻭﺧﻠﻮﺩﻩ ﰲ ﺃﺳﻔﻞ ﺍﻟﻨﺎﺭ‪.‬‬
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‫ &
)(' ‪:‬‬
‫ ‪:+ , -./01‬‬
‫ﺭﺃﻳﺖ ﻭﺃﻧﺎ ﻣﻨﺸﻐﻞ ﺑﺘﺪﻭﻳﻦ ﻫﺬﺍ ﺍﳉﺰﺀ‪ Ø‬ﺃﻥ ﺃﺿ ‪‬ﻤﻦ ﺍﻟﻜﺘﺎﺏ ﺷﻴﺌﺎﹰ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ‪‬ﺠﺖ ﺍﻟﻌﺮﻓﺎﺀ ﻭﻗﺪﻭﺓ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺃﻋﻠﻰ ﺍﷲ ﻣﻘﺎﻣﻪ ﻓﺠﻤﻴﻊ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﺄﺧﻮﺫ ﻣﻦ ﻣﻮﻗﻊ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ‬
‫)‪ g(www.bahjat.org) (www.mtb.ir‬ﻭﺃﺩﻋﻮ ﺍﻷﺧﻮﺓ ﻟﺰﻳﺎﺭﺓ ﺍﳌﻮﻗﻊ ﻟﻺﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻟﺬﻟﻚ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺭﺟﻮ ﻣﻌﺘﺬﺭ ﹰﺍ ﺃﻥ ﺗﺘﻔﻀ‪‬ﻠﻮﺍ ﺑﺒﻴﺎﻥ ﺃﻧﻪ ﻛﻴﻒ ﳝﻜﻦ ﺍﻻﺳﺘﺌﻨﺎﺱ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ]ﺑﺪﺭﺟﺔ ﺃﻛﱪ[‬
‫ﺑﺎﻟﻠﹼﻪ ﻭﺍﻷﺋﻤﺔ ﺍﻷﻃﻬﺎﺭ )‬
‫ﺝ‪ :‬ﺑﺈﻃﺎﻋﺔ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺍﻟﺮﺳﻮﻝ ﻭﺍﻷﺋﻤ‪‬ﺔ ‪ g‬ﻭﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻧﻔﻌﻠﻪ ﻟﻜﻲ ﻧﺆﺩ‪‬ﻱ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻹﳍﻴﺔ ﻭﺧﺎﺻﺔ ﺍﻟﺼﻼﺓ ﲞﺸﻮﻉ )‬
‫ﺝ‪ :‬ﺍﻟﺘﻮﺳﻞ ﺍﳊﻘﻴﻘﻲ ﺑﺈﻣﺎﻡ ﺍﻟﺰﻣﺎﻥ ≅ﰲ ﺃﻭ‪‬ﻝ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻞ ﺗﺄﺩﻳﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺘﻤﺎﻡ ]ﻭﺍﻟﻜﻤﺎﻝ[ ﺍﳌﻄﻠﻖ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﳚﺐ ﻓﻌﻠﻪ ﻟﻼﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺮﻳﺎﺀ )‬
‫ﺝ‪ :‬ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﳊﻮﻗﻠﺔ )ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮ‪‬ﺓ ﺇﻻﹼ ﺑﺎﻟﻠﹼﻪ ( ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ‪‬ﺎ ﺑﺸﻜﻞ ﻛﺎﻣﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﺗﻮﺻﻮﻥ ﺑﻪ ﻟﻌﻼﺝ ﺍﻟﻐﺮﻭﺭ )‬
‫ﺝ‪ :‬ﺇﻛﺜﺎﺭ ﺍﳊﻮﻗﻠﺔ ]ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮ‪‬ﺓ ﺇﻻﹼ ﺑﺎﻟﻠﹼﻪ[ ﻋﻼﺝ ﺍﻟﻐﺮﻭﺭ‪.‬‬
‫ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻧﻔﻌﻠﻪ ﳌﻌﺎﳉﺔ ﺍﻟﻐﻀﺐ ]ﻭﺗﻮﺗ‪‬ﺮ ﺍﻷﻋﺼﺎﺏ[ )‬ ‫‬
‫ﺝ‪ :‬ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ )ﺍﻟﻠﻬﻢ‪ ‬ﺻﻞﱢ ﻋﻠﻰ ﳏﻤ‪‬ﺪ ﻭﺁﻝ ﳏﻤ‪‬ﺪ( ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻜﺎﻣﻞ ‪‬ﺎ‪.‬‬
‫ﺱ ‪ :‬ﻫﻞ ﻻ ﺑ ‪‬ﺪ ﰲ ﺍﳌﺴﲑ ﺇﱃ ﺍﻟﻠﹼﻪ? ﻣﻦ ﻭﺟﻮﺩ ﺃﺳﺘﺎﺫ) ﻭﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩﻩ? ﻣﺎ ﺍﻟﻌﻤﻞ)‬ ‫‬
‫ﺝ‪ :‬ﺃﺳﺘﺎﺫﻙ ﻋﻠﻤ‪‬ﻚ‪ Ø‬ﺍﻋﻤﻞ ﲟﺎ ﺗﻌﻠﻢ‪ g‬ﺗ‪‬ﻜﹾﻒ‪ ‬ﻣﺎ ﻻ ﺗﻌﻠﻢ‪.‬‬
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‫ ﺱ ‪ :‬ﺑﻌﺾ ﺍﻟﻄﻠﺒﺔ ﺳﺄﻟﻨﺎ ﻋﻦ ﻋﻼﺝ »ﺍﻟﺮﻳﺎﺀ« ﻭ»ﺍﻟﻌﺠﺐ« ﻭ»ﺍﻟﻜﱪ« ﻭ»ﺍﻟﺴﻤﻌﺔ« ﻭ»ﺍﻟﺸﻬﻮﺓ« ﻭﻏﲑ‬
‫ﺫﻟﻚ? ﻓﻤﺎ ﺭﺃﻳﻜﻢ ﺍﻟﺸﺮﻳﻒ )‬
‫ﺝ‪ :‬ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﺫﺍﺋﻞ‪ g‬ﻧﺎﺵﹴ ﻣﻦ ﺍﻟﻀﻌﻒ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻠﹼﻪ‪ g‬ﻳﺮﻓﻌﻬﺎ ﻭﻳﺪﻓﻌﻬﺎ ﺍﻻﺳﺘﻴﻨﺎﺱ ﺑﺂﻧﹺﺲ ﺍﻵﻧﺴﲔ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻭﻟﻮ ﻋﺮﻑ ﺃﻧ‪‬ﻪ ﺗﻌﺎﱃ ﺃﺣﺴﻦ ﻣﻦ ﻛﻞﹼ ﺣﺴﻦ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﺯﻣﻨﺔ‪ g‬ﳌﺎ ﺍﻧﺼﺮﻑ ﻋﻦ‬
‫ﺍﻻﺳﺘﻴﻨﺎﺱ ﺑﻪ ﺗﻌﺎﱃ‪.‬‬
‫ ﺱ ‪ :‬ﺑﻌﺾ ﺍﻟﻄﻼﺏ ﰲ ﻟﺒﻨﺎﻥ? ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻨﺎ ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨ‪‬ﺎ ﺍﳌﻮﻋﻈﺔ ﻭﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻷﺧﻼﻗﻴ‪‬ﺔ ﻭﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻃﺮﻳﻖ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﺲ? ﻟﺬﺍ ﻧﺴﺘﺪﻋﻲ ﻣﻨﻜﻢ ﺃﻥ ﺗﺮﺷﺪﻭﻧﺎ ﰲ ﺫﻟﻚ ﺍﻷﻣﺮ‬
‫ﺍﳌﻬ ‪‬ﻢ ‪.‬‬
‫ﺝ‪ :‬ﻣ‪‬ﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﻨﻔﻊ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ g‬ﺃﻥ ﺗ‪‬ﺬﻛﱢﺮ ﻛﻞﱠ ﻳﻮﻡ ﻣﻦ ﳛﻀﺮ ﻣﻌﻜﻢ‪ g‬ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺭﻭﺍﻳﺎﺕ‬
‫ﺍﻷﺧﻼﻕ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ ﰲ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺟﻬﺎﺩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﰲ ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻌ‪‬ﺸﺮﺓ ﻣﻦ ﺣﺞ‪» ‬ﺍﻟﻮﺳﺎﺋﻞ« ﻣﻊ‬
‫ﺍﻟﺘﺪﺑ‪‬ﺮ ﻭﺍﻟﺘﺄﻣ‪‬ﻞ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﳌﻌﻠﻮﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎﺫﺍ ﻧﻌﻤﻞ ﻟﻨﻔﻲ ﺍﳋﻮﺍﻃﺮ )‬
‫ﺝ‪ :‬ﻣﻦ ﻋﺮﻓﻪ ﺗﻌﺎﱃ ﻭﺍﺳﺘﺄﻧﺲ ﺑﻪ‪ g‬ﻳﻘﺎﻝ ﻟﻪ‪» :‬ﺍﻧﺼﺮﻑ ﻟﻀﺮﻭﺭﻳ‪‬ﺎﺗﻚ« ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ‪» :‬ﺍﻧﺼﺮﻑ ﺇﻟﻴﻪ ﻋﻦ‬
‫ﺣﻮﺍﺋﺠﻚ« ]ﻭ ﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﺎﹰ[ »ﳌﺎﺫﺍ ﻻ ﺗﻔﺎﺭﻗﻪ« »ﻟﻮ ﻋﻠﻢ ﺍﳌﺼﻠﹼﻰ ﻣﺎ ﻳﻐﺸﺎﻩ ﻣﻦ ﺟﻼﻝ ﺍﻟﻠﹼﻪ ﻣﺎ ﺍﻧﻔﺘﻞ ﻋﻦ‬
‫ﺻﻼﺗﻪ«‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﺰﻫﺪ ﺍﳊﻘﻴﻘﻲ? ﻭﻛﻴﻒ ﻧﻌﻤﻞ ﺑﻪ )‬
‫ﺝ‪» :‬ﺍﻟﺰﻫﺪ« ﺃﻥ ﲤﻠﻚ ﻧﻔﺴ‪‬ﻚ ﻭﺗﺮﺍﻗﺐ ﺇﺫﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﻛﻞﹼ ﻓﻌﻞﹴ ﻭﺗﺮﻙ‪.‬‬
‫ﺱ ‪ :‬ﻛﻴﻒ ﻧ‪‬ﻘﻮ‪‬ﻯ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭ ﺑﺎﳋﺼﻮﺹ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟﻌﺼﺮ ≅)‬ ‫‬
‫ﺝ‪ :‬ﻃﺎﻋﺔ ﺍﻟﻠﹼﻪ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ‪ g‬ﺗﻮﺟﺐ ﺣﺒ‪‬ﻪ ﺗﻌﺎﱃ ﻭﺣ‪‬ﺐ‪ ‬ﻣﻦ ﻳ‪‬ﺤﺒ‪‬ﻪ‪ ‬ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺃﺣﺒ‪‬ﻬﻢ ﺇﻟﻴﻪ‬
‫ﳏ ‪‬ﻤﺪ‪ ‬ﻭﺁﻟﻪ‪ g‬ﻭﺃﻗﺮ‪‬ﻢ ﻣﻨ‪‬ﺎ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ≅‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻠﹼﻪ ) ﺗﻔﻀ‪‬ﻠﻮﺍ ﺑﺒﻴﺎﻥ ﺫﻟﻚ ﺇﺫﺍ ﺃﻣﻜﻦ )‬
‫ﺝ‪ :‬ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻠﹼﻪ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ‪ g‬ﻓﻨﺤﻦ ﻧﻌﺮﻑ ﺑﺄﻧﻨﺎ ﱂ ﻧﺼﻨﻊ ]ﳔﻠﻖ[ ﺃﻧﻔﺴﻨﺎ‪ g‬ﻭﻻ ﳝﻜﻨﻨﺎ ﺫﻟﻚ‪g‬‬
‫ﻭﺍﻵﺧﺮﻭﻥ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺜﻠﻨﺎ ﻓﻬﻢ ﱂ ﳜﻠﻘﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻛﻤﺎ ﱂ ﳜﻠﻘﻮﻧﺎ ﳓﻦ ﺃﻳﻀﺎﹰ‪ g‬ﻭﻻ ﳝﻜﻨﻬﻢ ﺫﻟﻚ‪ .‬ﻓﺎﻟﺬﻱ‬
‫ﺧﻠﻘﻨﺎ ﺇﺫﻥ ﻗﺎﺩﺭ ﻣﻄﻠﻖ ﻭﻫﻮ ﺍﻟﻠﹼﻪ‪ .‬ﻭﻃﺮﻳﻖ ﻗﺮﺑﻪ »ﺷﻜﺮ ﺍﳌﻨﻌﻢ« ﻣﻦ ﺧﻼﻝ ﻃﺎﻋﺘﻪ‪ g‬ﻭﺍﳌﺸﻘﺔ ﰲ ﺫﻟﻚ ﺇﻧ‪‬ﻤﺎ ﺗﻘﻊ‬
‫ﺍﺑﺘﺪﺍﺀ‪ gÝ‬ﻭﻻ ﳝﻀﻲ ﺍﻟﻜﺜﲑ ﺣﱴ ﻳﺼﺒﺢ ]ﺍﻷﻣﺮ[ ﻟﻄﺎﻟﱯ ﻗﺮﺑﻪ ﺃﺣﻠﻰ ﻣﻦ ﻛﻞ ﺣﻼﻭﺓ‪.‬‬
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‫‬‫ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﺫﻛﺮ )‬

‫ﺝ‪ :‬ﺃﺭﻗﻰ ﺫﻛﺮ ﺑﻨﻈﺮ ﺍﻟﻌﺒﺪ ﺍﳊﻘﲑ ﻫﻮ »ﺍﻟﺬﻛﺮ ﺍﻟﻌﻤﻠﻲ« ﺃﻱ »ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ« ﻓﻜﻞ ﺷﻲﺀ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﻫﺬﺍ‪ g‬ﺑﻴﻨﻤﺎ ﻫﻮ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺷﻲﺀ‪ .‬ﻭﻫﻮ ﻣﻮﻟﱢﺪ ﺍﳋﲑﺍﺕ‪.‬‬
‫ ﺱ ‪ :‬ﺇﱐ ﻣﺼﻤ‪‬ﻢ ﻋﻠﻰ ﻧﻴﻞ ﺍﻟﻘﺮﺏ ﺍﻹﳍﻲ? ﺗﻠﻄﹼﻔﻮﺍ ﺑﺈﺭﺷﺎﺩﻱ‪ .‬ﺃﻓﻼ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﱃ ﺃﺳﺘﺎﺫ )‬
‫ﺝ‪ :‬ﺍﻷﺳﺘﺎﺫ ﻫﻮ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺍﳌﻌ ﹼﻠﻢ ]ﳎﺮ‪‬ﺩ[ ﻭﺍﺳﻄﺔ‪ .‬ﺍﻋﻤﻞ ﲟﻌﻠﻮﻣﺎﺗﻚ‪ g‬ﻭﻻ ﺗﻀﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﲢﺖ ﻗﺪﻣﻴﻚ‪g‬‬
‫ﻓﺬﻟﻚ ﻛﺎﻑ‪» :‬ﻣﻦ ﻋﻤﻞ ﲟﺎ ﻋﻠﻢ ﻭ ‪‬ﺭﺛﻪ ﺍﷲ ﻋﻠﻢ ﻣﺎ ﻻ ﻳﻌﻠﻢ« ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ‪ g‬ﺝ‪ B‬ﺹ ‪» .7B‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﺍ‬
‫ﻓ‪‬ﻴﻨ‪‬ﺎ ﻟﹶﻨ‪‬ﻬ‪‬ﺪ‪‬ﻳ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺳ‪‬ﺒ‪‬ﻠﹶﻨ‪‬ﺎ ﻭ‪‬ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﻤ‪‬ﻊ‪ ‬ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺴ‪Ô‬ﻨﹺﲔ‪ «‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ g‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺃﻥ ﺍﻷﻣﺮ ﱂ ﻳﺘﺤﻘﹼﻖ ﻓﺎﻋﻠﻢ ﺍﻧﻚ‬
‫ﺼﺺ ﺳﺎﻋﺔ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻷﺟﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﱂ ﺗﻌﻤﻞ ﺑﺬﻟﻚ‪ .‬ﺧ ‪‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﳚﺐ ﻓﻌﻠﻪ ﻟﺘﺤﺼﻴﻞ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻭﺗﺮﻛﻴﺰ ﺍﻟﺬﻫﻦ ﰲ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺗﻠﺘﻔﺖ ﻓﻴﻬﺎ ﻻ ﺗﻨﺼﺮﻑ ]ﻭﺗﺸﺮﺩ ﺑﺬﻫﻨﻚ[ ﺑﺎﺧﺘﻴﺎﺭﻙ‪.‬‬
‫ﺱ ‪ :‬ﺇﱐ ﻣﺒﺘﻠﻰ ﺑﺎﻟﻮﺳﻮﺍﺱ? ﺗﻜﺮ‪‬ﻣﻮﺍ ﺑﺈﺭﺷﺎﺩﻱ ﻷﺟﻞ ﺭﻓﻌﻪ )‬ ‫‬
‫ﺝ‪ :‬ﺇﻛﺜﺎﺭ ﺍﻟﺘﻬﻠﻴﻞ ]ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ[ ﻋﻼﺝ ﺍﻟﻮﺳﻮﺍﺱ‪.‬‬
‫ ﺱ ‪ :‬ﺇﱐ ﺍﲣﺬ ﻗﺮﺍﺭﺍﰐ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﻼﻗﻴﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻨﺬﺭ ﻭﺍﻟﻴﻤﲔ? ﻟﻜﻦ ﻋﺰﳝﱵ ﺗﻔﺘﺮ ﺑﻌﺪ‬
‫ﻣﺪ‪‬ﺓ ﻣﻦ ﺍﻟﺰﻣﻦ? ﻓﺄﻗﻮﻡ ﺑﻨﻘﺾ ﺫﻟﻚ? ﻓﻤﺎ ﺍﻟﻌﻤﻞ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻭﺟﺪﺕ ﻧﻔﺴﻚ ﰲ ﺣﺎﻟﺔ ﺫﻛﺮ ﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ ﻟﺪﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ g‬ﻓﻼ ﺗﺼﺮﻑ ﻧﻔﺴﻚ ﻋﻦ ﺫﻟﻚ‬
‫ﺑﺎﺧﺘﻴﺎﺭﻙ‪ g‬ﻭﻻ ﺗﺒﺎﻝ ﺑﺎﻻﻧﺼﺮﺍﻑ ﻭﺍﻟﻐﻔﻠﺔ ﻏﲑ ﺍﻻﺧﺘﻴﺎﺭﻳﲔ‪.‬‬
‫ ﺱ ‪ :‬ﺇﱐ ﻣﺼﻤ‪‬ﻢ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻠﹼﻪ ﻭﺍﻟﺘﻮﻓﹼﺮ ﻋﻠﻰ ﺍﻟﺴﲑ ﻭﺍﻟﺴﻠﻮﻙ? ﻓﻤﺎ ﺍﻟﺴﺒﻴﻞ ﻟﺬﻟﻚ)‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﺎﻟﺐ ﺻﺎﺩﻗﺎﹰ‪ g‬ﻓﺘﺮﻙ ﺍﳌﻌﺼﻴﺔ ﻛﺎﻑ ﻭﻭﺍﻑ ﻟﻠﻌﻤﺮ ﻛﻠﹼﻪ‪ g‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﺃﻟﻒ ﺳﻨﺔ‪.‬‬
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‫ &
) ‪: 4‬‬
‫ ‪: 23 ,0‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﳎﻠﺲ ﻣﺎ? ﻭﻫﻨﺎﻙ ﺃﻧﺎﺱ ﻳﺘﻜﻠﻤﻮﻥ ﻛﺜﲑ ﹰﺍ ﻭﺍﻟﻘﺮﺁﻥ ﻳﻘﺮﺃ )‬
‫ﺝ‪ :‬ﻫﺬﺍ ﺧﻼﻑ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺧﻼﻑ ﺍﻷﺩﺏ ‪ .‬ﻟﻜﻦ ﺇﺫﺍ ﱂ ﻳﺆﺩ‪ ‬ﺇﱃ ﻫﺘﻚ ﺣﺮﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻴﺲ ﲝﺮﺍﻡ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻧﻮﻯ ﺃﻭ ﻓ ﹼﻜﺮ ﺍﻹﻧﺴﺎﻥ ﰲ ﻓﻌﻞ ﺍﳊﺮﺍﻡ ﺃﻭ ﺍﻟﻔﺎﺣﺸﺔ ﻭﻟﻜﻦ ﱂ ﻳﻔﻌﻞ? ﻫﻞ ﻳﺄﰒ ﻋﻠﻰ ﻧﻴﺘﻪ‬
‫ﻭﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺧﺮﺓ )‬
‫ﺝ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﺎﻗﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﳊﺮﺍﻡ ﺃﻭ ﻧﻴﺘﻪ ﺇﺫﺍ ﱂ ﻳﻔﻌﻠﻪ‪ g‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ‬
‫ﻭﺍﻟﻨﻴﺔ ﻛﺎﻟﺪﺧﺎﻥ ﺍﻟﺬﻱ ﻳﻠﻮﺙ ﺍﻟﻘﻠﺐ‪ g‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﺮﺍﻛﻢ ﳚ ‪‬ﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻓﻌﻞ ﺍﳌﻌﺼﻴﺔ ﺃﻳﻀﺎﹰ‪ g‬ﺭﻭﻱ ﻋﻦ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ )ﻣﻦ ﻛﺜﺮ ﻓﻜﺮﻩ ﰲ ﺍﳌﻌﺎﺻﻲ ﺩﻋﺘﻪ ﺇﻟﻴﻬﺎ(‪ .‬ﺃﻣﺎ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻓﻬﻲ ﺑﻨﻔﺴﻬﺎ ﻣﻌﺎﺹﹴ ﻗﻠﺒﻴﺔ‬
‫ﻛﺎﳊﺴﺪ ﻭﺑﻐﺾ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﺃﺣﺼﻞ ﻋﻠﻰ ﺍﳌﻜﺎﺷﻔﺎﺕ) ﻭﻫﻞ ﻫﻲ ﺿﺮﻭﺭﻳﺔ )‬
‫ﺝ ‪ :‬ﻋﻠﻴﻚ ﺃﻥ ﺗﺴﻌﻰ ﻟﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﺎﻩ‪ g‬ﻻ ﻟﻠﻤﻜﺎﺷﻔﺎﺕ ﻭﻻ ﻟﻐﲑﻫﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﻌﺎﻗﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﺴﺘﺤﺒﺎﺕ )‬
‫ﺝ‪ :‬ﻻ ﻳﻌﺎﻗﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﺴﺘﺤﺒﺎﺕ‪ g‬ﻟﻜﻦ ﻟﻮ ﻓﻌﻠﻬﺎ ﻓﻴﺠﺰﻯ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‪ g‬ﻭﺍﳌﺴﺘﺤﺒﺎﺕ‬
‫ﳍﺎ ﺁﺛﺎﺭ ﻣﻌﻨﻮﻳﺔ ﻭﺳﻠﻮﻛﻴﺔ ﻛﺜﲑﺓ‪ g‬ﻻ ﺳﻴﻤﺎ ﺍﳌﺴﺘﺤﺒﺎﺕ ﺍﳌﺆﻛﺪﺓ ﻛﺰﻳﺎﺭﺓ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ &ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬
‫ﻭﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺷﻜﻜﺖ ﰲ ﺻﺤﺔ ﻋﺒﺎﺩﺍﰐ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻤﺎ ﺍﳊﻜﻢ ﻻ ﺳﻴﻤﺎ ﻓﺘﺮﺓ ﺑﺪﺍﻳﺔ‬
‫ﺍﻟﺒﻠﻮﻍ)‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺗﻌﻠﻢ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻟﻜﻦ ﺷﻜﻜﺖ ﻫﻞ ﺃﺩﻳﺖ ﺍﻟﻌﺒﺎﺩﺓ ﻃﺒﻖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻭ ﻻ‪ ß‬ﻓﺎﺑﻦﹺ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﺔ ﻭﻻ ﺗﻠﺰﻡ ﺍﻹﻋﺎﺩﺓ ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻣﺜﻞ ﻟﺘﻬﺬﻳﺐ ﺍﻟﻨﻔﺲ )‬
‫ﺝ‪ :‬ﻓﻌﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻻﻋﺘﻘﺎﺩ‪.‬‬
‫‪٢١‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺍﻥ ﺑﺪﻭﻥ ﺣﺠﺎﺏ )‬

‫ﺝ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﻻﺑﺴﺔ ﳊﺠﺎ‪‬ﺎ‪.‬‬
‫ﺃﻣﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺟﻨﱯ ﻓﻴﺠﺐ ﺍﳊﺠﺎﺏ ﺑﺴﺒﺐ ﺍﻷﺟﻨﱯ ﻻ ﺑﺴﺒﺐ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ )‬
‫ﺝ‪ :‬ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺃﻱ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻟﻠﻴﻞ‪ g‬ﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻠﻴﻞ ﺧﺼﻮﺻﺎﹰ ﻭﻗﺖ ﺍﻟﺴﺤﺮ‪.‬‬
‫ ﺱ ‪ :‬ﺭﺯﻗﲏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻇﻴﻔﺔ? ﻓﻜﻴﻒ ﺃﻗﻮﻡ ﺑﺸﻜﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ )‬
‫ﺝ‪ :‬ﻗﻢ ﺑﻮﻇﻴﻔﺘﻚ ﺑﻄﺮﻳﻘﺔ ﺻﺤﻴﺤﺔ ﻣﺮﺿﻴﺔ ﷲ ﺗﻌﺎﱃ‪ g‬ﻭﺍﺻﺮﻑ ﺭﺍﺗﺒﻚ ﻓﻴﻤﺎ ﺃﺣﻠﹼﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﻂ‪ g‬ﻭﻻ‬
‫ﺗﺼﺮﻑ ﰲ ﺍﳊﺮﺍﻡ‪ g‬ﻭﻻ ﺗﻨﺲ ﺑﺮ ﻭﺍﻟﺪﻳﻚ ﻭﺭﲪﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻨﺎﻙ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﻻ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳌﺴﺘﺤﺒﺔ ﻣﺜﻞ ﺃﻋﻤﺎﻝ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﻏﲑﻫﺎ‬
‫ﲝﺠﺔ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ? ﻓﻤﺎ ﺭﺃﻳﻜﻢ ﰲ ﺫﻟﻚ )‬
‫ﺝ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﳌﺴﺘﺤﺒﺔ ﻳﻌﲏ ﳏﺒﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ g‬ﻓﻠﻤﺎﺫﺍ ﳝﻀﻲ ﺍﻹﻧﺴﺎﻥ ﻋﻤﺮﻩ ﰲ ﺍﻟﺴﺨﺎﻓﺎﺕ‪ g‬ﻭﻻ‬
‫ﻳﻌﻄﻲ ﻣﻘﺪﺍﺭﺍﹰ ﻣﻦ ﻭﻗﺘﻪ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﳌﺎﺫﺍ ﻻ ﻧﺘﺰﻭﺩ ﳊﻴﺎﺓ ﺃﺑﺪﻳﺔ ﻟﲑﺿﻰ ﻋﻨﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺮﻓﻊ ﻣﻘﺎﻣﻨﺎ ‪!!ß‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﺍﳌﺴﺎﻓﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ )‬
‫ﺝ‪ :‬ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ‪ g‬ﻭﻫﻲ ﻋﻨﺪﻣﺎ ﺗﻨﻌﺪﻡ ﺍﻷﻧﺎ ﲤﺎﻣﺎﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﻋﺪﺩ ﺃﻗﻞ ﺃﻳﺎﻡ ﺍﻻﻋﺘﻜﺎﻑ ﺍﻟﺸﺮﻋﻲ )‬
‫ﺝ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻻﻋﺘﻜﺎﻑ ﺑﺄﻱ ﻣﺴﺠﺪ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ‪ :‬ﻳﺸﺘﺮﻁ ﰲ ﺍﻻﻋﺘﻜﺎﻑ ﺍﻟﺸﺮﻋﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ‪ g‬ﻭﻻ ﻳﺼﺢ ﰲ ﻏﲑﻩ‪.‬‬
‫אא ‪ W‬ﻻ ﺇﺷﻜﺎﻝ ﰲ ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﳌﺴﺠﺪ ﻏﲑ ﺍﳉﺎﻣﻊ ﻣﻊ ﻗﺼﺪ ﺍﻟﺮﺟﺎﺀ‪.‬‬
‫‪٦‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻭﻗﺖ ﻟﻼﺳﺘﻐﻔﺎﺭ )‬
‫ﺝ‪ :‬ﺍﻷﺳﺤﺎﺭ ‪ g‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﺑﹺﺎﻷ‪¹‬ﺳ‪‬ﺤ‪‬ﺎﺭﹺ ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻐ‪‬ﻔ‪‬ﺮ‪‬ﻭﻥﹶ ]ﺍﻟﺬﺍﺭﻳﺎﺕ ‪.[7B :‬‬
‫ ‪. ! 0 : )*+&+, -./‬‬
‫‪٢٢‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻭﻗﺖ ﻟﻠﺘﺴﺒﻴﺢ )‬
‫ﺝ‪ :‬ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‪ g‬ﻗﺎﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ ﻓﹶﺎﺻ‪‬ﺒﹺﺮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﺢ‪ ‬ﺑﹺﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻗﹶﺒ‪‬ﻞﹶ‬
‫ﻃﹸﻠﹸﻮﻉﹺ ﺍﻟﺸ‪‬ﻤ‪‬ﺲﹺ ﻭ‪‬ﻗﹶﺒ‪‬ﻞﹶ ﺍﻟﹾﻐ‪‬ﺮ‪‬ﻭﺏﹺ ]ﻗ‪.[L3 : 6‬‬
‫ﻼ ﻟﻠﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻱ‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳌﻨﺎﺟﺎﺓ ﲝﺠﺔ ﻋﺪﻡ ﻛﻮﻧﻪ ﺃﻫ ﹰ‬
‫ﺍﷲ ﺗﻌﺎﱃ )‬
‫ﺝ‪ :‬ﻫﺬﻩ ﻭﺳﻮﺳﺔ ﺷﻴﻄﺎﻥ ﻭﺧﺪﻋﻪ‪ .‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﻟﻌﺒﺪ – ﺣﱴ ﺍﻟﻌﺎﺻﻲ – ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﳌﻨﺎﺟﺎﺓ‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻃﻘﻮﺳ ﹰﺎ ﺧﺎﺻﺔ ﺍﲰﻬﺎ )ﺍﻟﻌﺒﺎﺩﺓ( )‬
‫ﺝ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ )ﲜﻤﻴﻊ ﺷﺮﻭﻃﻬﺎ ﻭﺁﺩﺍ‪‬ﺎ( ﻫﻲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺃﺟﻞ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﺲ ﻭﺇﺻﻼﺣﻬﺎ ﻭﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ‬
‫ﺍﻟﺮﺏ‪ .‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻳ‪‬ﺎ ﺃﹶ ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺍﻟﹾﻔﹸﻘﹶﺮ‪‬ﺍﺀ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻐ‪‬ﻨﹺ ‪‬ﻲ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﻴﺪ‪] ‬ﻓﺎﻃﺮ ‪.[7% :‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﳒﻤﻊ ﺑﲔ ﻛﻮﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﺳﺘﺎﺭ ﹰﺍ? ﻭﺑﲔ ﻭﻗﻮﻉ ﺍﻟﻔﻀﻴﺤﺔ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ )‬
‫ﺝ‪ :‬ﻫﻨﺎﻙ ﺫﻧﻮﺏ ‪‬ﺘﻚ ﺍﻟﻌﺼﻢ ﻓﻴﻔﻀﺤﻪ ﺍﷲ ﺃﻣﺎﻡ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻭ ﺃﻣﺎﻡ ﺑﻌﻀﻬﻢ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻤﺎﺩﻱ ﰲ‬
‫ﺍﻟﺬﻧﺐ ﻳﻮﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻔﻀﻴﺤﺔ‪ .‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ‪ :‬ﻟﻮ ﺗﺴﺘﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻓﺎﷲ ﻳﺴﺘﺮﻩ ﺣﱴ ﻋﻦ‬
‫ﺍﳌﻠﻜﲔ ﺍﻟﻜﺎﺗﺒﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻟﺴﺎﻋﺎﺕ ﰲ ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﷲ ﺗﻌﺎﱃ )‬
‫ﺝ‪ :‬ﳝﻜﻦ‪ g‬ﺑﻞ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺴﺘﻮﻯ ﻻ ﻳﻐﻔﻞ ﻋﻦ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻀﻮﺭﻩ ﻭﻻ ﳊﻈﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺩﻭﺭ ﺍﻟﺼﻼﺓ ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ‪ g‬ﻭﻳﻜﻔﻲ ﺑﺬﻟﻚ ﺩﻭﺭﺍﹰ ﰲ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﻏﺬﺍﺀ ﺍﻟﺮﻭﺡ )‬
‫ﺝ‪ :‬ﻏﺬﺍﺀ ﺍﻟﺮﻭﺡ ﺍﻟﻌﺒﺎﺩﺓ – ﲟﻌﻨﺎﻫﺎ ﺍﻟﻮﺍﺳﻊ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﺲ ﹺﺇﻟﱠﺎ‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍ ﹾﻟﺈﹺﻧ ‪‬‬
‫ﺖ ﺍ ﹾﻟ ﹺ‬
‫ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺧﻠﻘﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺒﺎﺩﺓ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫‪‬ﻟ ‪‬ﻴ ‪‬ﻌ ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻥ )‬
‫ﺝ‪ :‬ﺧﻠﻘﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﺗﻪ‪ g‬ﻭﳌﻌﺮﻓﺘﻪ‪ g‬ﻭﻟﲑﲪﻨﺎ‪ g‬ﻭﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﲨﻴﻊ ﺫﻟﻚ‪ g‬ﺑﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‬
‫ﻣﺘﺮﺍﺑﻄﺔ ﻣﺘﺪﺍﺧﻠﺔ‪ .‬ﺍﻟﻌﺒﺎﺩﺓ ﻃﺮﻳﻖ ﻭﻧﺘﻴﺠﺔ ﻟﻠﻤﻌﺮﻓﺔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺄﹾﺗ‪‬ﻴ‪‬ﻚ‪ ‬ﺍﻟﹾﻴ‪‬ﻘ‪‬ﲔ‪‬‬
‫]ﺍﳊﺠﺮ ‪ g[33 :‬ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ – ﲟﻌﻨﺎﻫﺎ ﺍﻟﻮﺍﺳﻊ ﺍﻟﻜﺎﻣﻞ ﺯﺍﺩﺕ ﺍﳌﻌﺮﻓﺔ‪ g‬ﻭﻛﻠﻤﺎ ﺯﺍﺩﺕ‬
‫‪٢٣‬‬
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‫ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺯﺍﺩﺕ ﻋﺒﺎﺩﺗﻪ ﻭﺧﺸﻮﻋﻪ ﻭﺧﺸﻴﺘﻪ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺰﺩﺍﺩ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺒﺪ‪g‬‬
‫ﻓﻴﻘﺮ‪‬ﺑﻪ ﻣﻨﻪ‪ g‬ﻭﻳﻔﻴﺾ ﻋﻠﻴﻪ ﻣﻦ ﻋﻄﺎﺋﻪ ﻭﺟﻨﺘﻪ ﻭﻧﻌﻴﻤﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﹺﻻﱠ ﻣ‪‬ﻦ ﺭ‪‬ﺣ‪‬ﻢ‪ ‬ﺭ‪ ‬ﺑﻚ‪ ‬ﻭ‪‬ﻟ‪‬ﺬﹶﻟ‪‬ﻚ‪‬‬
‫ﺧ‪‬ﻠﹶﻘﹶﻬ‪‬ﻢ‪] ... ‬ﻫﻮﺩ ‪.[773 :‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺍﺳﺘﻐﻔﺮ ﺭﺑﻪ ﺑﻌﺪ ﺍﳌﻌﺎﺻﻲ ﻭﻫﻮ ﰲ ﺳﻦ ﺍﳋﻤﺴﲔ? ﰒ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ? ﰒ‬
‫ﺍﺳﺘﻐﻔﺮ? ﻓﻬﻞ ﻳﻐﻔﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺫﻧﺒﻪ )‬
‫ﺝ‪ :‬ﻛﻠﻤﺎ ﻛﱪ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺬﻧﻮﺏ ﺻﻌﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‪ g‬ﻓﻬﻲ ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﱵ ﲤﺘﺪ ﻭﺗﺘﻐﻠﻐﻞ ﰲ‬
‫ﺃﻋﻤﺎﻕ ﺍﻷﺭﺽ ﺣﻴﺚ ﻳﺼﻌﺐ ﺍﺟﺘﺜﺎﺛﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﻴﺄﺱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ g‬ﻓﺈﻥ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‬
‫ﺫﻧﺐ ﺁﺧﺮ ﺃﻋﻈﻢ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻓﺒﺎﺏ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻔﺘﻮﺡ‪ g‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺳﻌﺖ ﻛﻞ‬
‫ﺷﻲﺀ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﻮﺏ ﺇﱃ ﺍﷲ ﻣﻦ ﻛﻞ ﺫﻧﺐ ﻭﺧﻄﻴﺌﺔ? ﻭﺃﻧﺎ ﺑﻄﺒﻌﻲ ﰲ ﺍﳊﻴﺎﺓ ﺃﺣﺐ ﺍﳌﻨﻬﺠﻴﺔ? ﺃﺭﺟﻮ‬
‫ﻣﻨﻜﻢ ﻛﻴﻒ ﺃﺑﺪﺃ ﻭﻣﻦ ﺃﻳﻦ ﻭﺑﺎﻟﺘﻔﺼﻴﻞ ﺇﻥ ﺃﻣﻜﻦ )‬
‫ﺝ‪ :‬ﺍﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺏ )ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ( ﻟﻠﻔﻴﺾ ﺍﻟﻜﺎﺷﺎﱐ ﻓﺼﻞ‪ :‬ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺒﺘﺪﺃ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺼﻔﺮ ﰲ ﺍﻟﻌﺮﻓﺎﻥ ﻭﺧﺼﻮﺻ ﹰﺎ ﺇﺫﺍ ﱂ ﳚﺪ‬
‫ﺃﺳﺘﺎﺫ ﹰﺍ ﻟﻴﺪﻟﻪ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻪ )‬
‫ﺝ‪ :‬ﻋﻠﻴﻚ ﺃﻥ ﺗﻄﺒﻖ ﻛﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﱵ ﺗﻌﺮﻓﻬﺎ ﻋﻨﺪﺋﺬ ﻳﻔﺘﺢ ﺍﷲ ﻋﻠﻴﻚ ﻣﺎ ﱂ ﺗﻌﺮﻓﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻳﺘﻮﺏ ﻣﻦ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳﺔ ) ﻫﻞ ﻫﻨﺎﻙ ﻛﻔﺎﺭﺓ )‬
‫ﺝ‪ :‬ﺗﻮﺑﺘﻪ ﺃﻥ ﻳﻨﺪﻡ‪ g‬ﻭﻳﺴﺘﻐﻔﺮ ﺍﷲ ﺗﻌﺎﱃ‪ g‬ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪ g‬ﻭﻳﺆﺩﻱ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﻭﻳﺘﺮﻙ‬
‫ﺍﶈﺮﻣﺎﺕ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﺍﶈﺮﻣﺔ ﰲ ﻣﻘﺎﻝ ﻣﺴﺘﻘﻞ ﲢﺖ‬
‫ﻋﻨﻮﺍﻥ )ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳﺔ(‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻳﻜﻔ ‪‬ﺮ ﺍﻟﺰﺍﱐ ﻋﻦ ﺫﻧﺒﻪ )‬
‫ﺝ‪ :‬ﺍﻟﺘﻮﺑﺔ‪ g‬ﻭﺍﻟﻨﺪﻡ‪ g‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ g‬ﻭﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﱃ ﺫﻟﻚ ﻣﺮﺓ ﺃﺧﺮﻯ‪ g‬ﻭﻛﺘﻤﺎﻥ ﻣﺎ ﻓﻌﻞ‪ g‬ﻓﻼ ﳜﱪ ﺑﻪ ﺃﺣﺪﺍﹰ‬
‫ﻓﻴﺘﺠﺮﺃ ﺍﻵﺧﺮﻭﻥ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻣﺜﻠﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺭﻳﺪ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﲟﺎﺫﺍ ﺗﻨﺼﺤﲏ)‬
‫ﺝ‪ :‬ﺍﲝﺚ ﻋﻦ ﺃﺻﺪﻗﺎﺀ ﺃﺗﻘﻴﺎﺀ ﺣﻘﻴﻘﻴﲔ‪ .‬ﻭﻭﺍﻇﺐ ﻋﻠﻰ ﺍﳉﻠﻮﺱ ﻣﻌﻬﻢ ﰲ ﻛﻞ ﺃﺳﺒﻮﻉ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﺮﺓ‪.‬‬
‫ﻓﺎﻷﺻﺪﻗﺎﺀ ﺍﻷﺗﻘﻴﺎﺀ ﲟﺜﺎﺑﺔ ﺍﳊﺼﻦ ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪﻙ ﰲ ﺍﻟﺼﻤﻮﺩ ﺃﻣﺎﻡ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺬﻧﻮﺏ‪.‬‬
‫‪٢٤‬‬
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‫ ﺱ ‪ :‬ﺃﻋﺎﱐ ﻣﻦ ﳘﻮﻡ ﻃﻮﺍﻝ ﺍﻟﻴﻮﻡ ﻣﻊ ﺃﱐ ﻣﻠﺘﺰﻡ ﻭﺃﺻﻠﻲ ﻭﺃﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﺝ‪ :‬ﺍﺳﺄﻝ ﻧﻔﺴﻚ ﳌﺎﺫﺍ ﺃﻧﺖ ﻣﻬﻤﻮﻡ‪ .‬ﲢﺘﺎﺝ ﻣﺎﻻﹰ‪ g‬ﻋﻤﻼﹰ‪ g‬ﺳﻴﺎﺭﺓ‪ g‬ﺯﻭﺟﺔ ‪....‬ﺇﱁ‪.‬‬
‫ﺍﻟﺼﻼﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮ ﻋﻈﻴﻢ‪ g‬ﻟﻜﻨﻬﺎ ﻻ ﲢﻞ ﺍﳌﺸﺎﻛﻞ ﺍﳊﻴﺎﺗﻴﺔ ﺇﺫﺍ ﱂ ﻳﺘﺤﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ‬
‫ﳊﻠﻬﺎ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ? ﻭﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌ ﹰﺎ )‬
‫ﺝ‪ :‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻭﻣﺎ ﺯﺍﻝ ﻳﺮﺯﻗﻪ ﺑﻨﹺﻌ‪‬ﻢ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ‪ g‬ﻭﻟﻴﺲ ﻟﻚ ﺧﺎﻟﻖ ﻏﲑﻩ‪ g‬ﻭﻟﻴﺲ‬
‫ﻟﻚ ﺭﺍﺯﻕ ﻏﲑﻩ‪ g‬ﻭﻟﻴﺲ ﻟﻚ ﻣﻐﻴﺚ ﻏﲑﻩ‪ .‬ﻟﺬﺍ ﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗﻌﺒﺪ ﻏﲑﻩ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺼﺢ ﻗﺮﺍﺀﺓ ﺟﺰﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ :‬ﻳﻘﺮﺃ ﺷﺨﺺ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ‬
‫ﺍﳉﺰﺀ‪ ،‬ﻭﺷﺨﺺ ﺁﺧﺮ ﻳﻘﺮﺃ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳉﺰﺀ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ) ﻭﻫﻞ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺄﻛﻤﻠﻪ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺣﻜﻤﻪ ﺍﻟﺴﺎﺑﻖ )‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻟﻜﻦ ﻳﺜﺎﺏ ﻛﻞ ﺷﺨﺺ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻗﺮﺃﻩ ﻓﻘﻂ‪ .‬ﻧﻌﻢ ﻟﻮ ﻗﺮﺃ ﺍﻟﻄﺮﻓﺎﻥ ﻫﺬﻩ ﺍﳋﺘﻤﺔ‬
‫ﻧﻴﺎﺑﺔ ﻋﻦ ﺷﺨﺺ ﺛﺎﻟﺚ ﻣﺜﻼﹰ ﺃﻭ ﺃﻫﺪﻳﺎﻩ ﺍﻟﺜﻮﺍﺏ ﻓﺈﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺜﺎﻟﺚ ﳛﺼﻞ ﻋﻠﻰ ﺛﻮﺍﺏ ﺍﳋﺘﻤﺔ ﻛﺎﻣﻠﺔ‪g‬‬
‫ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﺛﻮﺍﺏ ﻛﻞ ﺇﻧﺴﺎﻥ ﺷﺎﺭﻙ ﰲ ﻫﺬﻩ ﺍﳋﺘﻤﺔ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺇﻧﺴﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ? ﻭﺃﻧﺎ ﺍﳌﺴﺘﻤﻊ? ﻭﺍﻟﻘﺎﺭﺉ ﺗﻮﺟﺪ ﻟﺪﻳﻪ ﺃﺧﻄﺎﺀ ﺟﻠﻴﺔ ﻛﺜﲑﺓ ﻛﺈﺑﺪﺍﻝ‬
‫ﺣﺮﻛﺔ ﲝﺮﻛﺔ ﻭﻏﲑﻫﺎ? ﻓﻬﻞ ﳚﺐ ﻋﻠﻲ ﺃﻥ ﺃﻧﺒﻬﻪ ﻟﻠﺨﻄﺄ) ﻭﺇﺫﺍ ﻛﺎﻥ ﺷﺨﺺ ﺗﻮﺟﺪ ﻋﻨﺪﻩ ﺃﺧﻄﺎﺀ‬
‫ﻗﻠﻴﻠﺔ ﻫﻞ ﺍﳊﻜﻢ ﻛﺎﻟﺴﺎﺑﻖ )‬
‫ﺝ‪ :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺪﺧﻞ ﲢﺖ ﻣﺴﺄﻟﺔ ﺗﻌﻠﻴﻢ ﺍﳉﺎﻫﻞ ﻣﻦ ﺟﻬﺔ‪ g‬ﻭﲢﺖ ﻣﺴﺄﻟﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﳌﻨﻜﺮ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺣﺴﺐ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫‪٢٥‬‬
– ‪.........................................‬‬
‫ &
‪: 6,‬‬
‫ ‪: 5‬‬
‫ " ‪:070 :‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻟﻪ ﺣﺪﻭﺩ ﺷﺮﻋﻴﺔ ﺃﻡ ﺃﻧﻪ ﻋﺮﰲ)‬
‫ﺝ‪ :‬ﳏﻞ ﺍﳌﺴﺢ ﻳﻘﺎﺭﺏ ﺍﻟﺮﺑﻊ ﺍﻷﻣﺎﻣﻲ ﻣﻦ ﺍﻟﺮﺃﺱ‪ gX‬ﻭﻳﻜﻔﻲ ﻓﻴﻪ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﳌﺴﺢ ﻃﻮﻻﹰ ﻭﻋﺮﺿﺎﹰ‪g‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺍﻷﺣﻮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺢ ﺑﺜﻼﺛﺔ ﺃﺻﺎﺑﻊ ﻣﻀﻤﻮﻣﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺻﺐ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻀﻮ ﻭﺑﲔ ﺍﻟﻐﺴﻞ) ﻭﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﺼﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﺀ ﻋﺪﺓ‬
‫ﻣﺮﺍﺕ ﰒ ﻳﻐﺴﻞ )‬
‫ﺝ‪ :‬א א ‪ B‬א א"!א ‪ W3‬ﺍﳌﻨﺎﻁ ﰲ ﺗﻌﻴﲔ ﻋﺪﺩ ﺍﳌﺮﺍﺕ ﻫﻮ ﺍﻟﻘﺼﺪ‪ g‬ﻓﻠﻮ ﺻﺐ‪ ‬ﻋﺪﺓ ﻣﺮﺍﺕ‬
‫ﻗﺎﺻﺪﺍﹰ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻘﻂ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻴﻪ‪.‬‬
‫ א א‪ W7U#$‬ﺍﳌﻨﺎﻁ ﰲ ﲢﻘﻖ ﺍﻟﻐﺴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻊ ﺗﻌﺪﺩ ﺍﻟﺼﺐ ﻫﻮ ﺍﺳﺘﻴﻼﺀ ﺍﳌﺎﺀ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﺍﻟﻌﻀﻮ ﺍﳌﻐﺴﻮﻝ ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﳎﺎﻝ ﻟﻼﺳﺘﻈﻬﺎﺭ‪ g‬ﻓﺎﻟﺼﺐ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﻻ ﻳﻌﺘﱪ ﺟﺰﺀ‪ Ý‬ﻣﻦ‬
‫ﺍﻟﻐﺴﻠﺔ ﻭﺇﻥ ﻗﺼﺪ ﺟﺰﺋﻴﺘﻪ ﳍﺎ‪ .‬ﻭﺃﻣﺎ ﻣﻊ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳌﺎﺀ ﻭﻋﺪﻡ ﺍﻧﻘﻄﺎﻋﻪ ﻓﺎﳌﻨﺎﻁ ﻋﺪﻡ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﳊﺪ‬
‫ﺍﳌﺘﻌﺎﺭﻑ ﰲ ﺍﻟﻐﺴﻞ‪ g‬ﻓﺈﺫﺍ ﺟﺎﻭﺯ ﻫﺬﺍ ﺍﳊﺪ ﻋﺪ‪ ‬ﺯﺍﺋﺪﺍﹰ ﻋﻦ ﺍﻟﻐﺴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻳﻀﺎﹰ ﻭﺇﻥ ﻗﺼﺪ ﻛﻮﻧﻪ ﺟﺰﺀﺍﹰ‬
‫ﻣﻨﻬﺎ ﻧﻌﻢ ﺣﻴﺚ ﻻ ﺗﻜﻮﻥ ﺍﻟﻐﺴﻠﺔ ﻏﺴﻠﺔ ﻭﺿﻮﺋﻴﺔ ﺇﻻ ﻣﻊ ﻗﺼﺪﻫﺎ ﻛﺬﻟﻚ ﻓﻠﻪ ﺃﻥ ﻻ ﻳﻘﺼﺪﻫﺎ ﺇﻻ ﺑﻌﺪ ﻋﺪﺓ‬
‫ﻏﺴﻼﺕ ﻣﺎ ﱂ ﺗﻔﺖ ﺍﳌﻮﺍﻻﺓ ﺍﻟﻌﺮﻓﻴﺔ‪ g‬ﻫﺬﺍ ﰲ ﺍﻟﻐﺴﻠﺔ ﺍﻷﻭﱃ‪ g‬ﻭﺃﻣﺎ ﺍﻟﻐﺴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺴﺘﺤﺒﺔ ﰲ ﺍﻟﻮﺿﻮﺀ‬
‫ >‪. 3 :12 % A@? : :< =4‬‬

‫‪. ! 0 : )*+&+, -./ (456 4. 78 0/$ 9$& :) 'B>C D%‬‬
‫!‬
‫‪. 0 : )*+&+, -./‬‬
‫@‬
‫‪. ! 3 :12 %‬‬
‫‬
‫‪." ) : 7F G$ 7HI H‬‬
‫‪٢٦‬‬
– ‪.........................................‬‬
‫ﻓﻔﻲ ﺗﻮﻗﻔﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ﺇﺷﻜﺎﻝ‪ g‬ﻓﻼ ﻳﺘﺮﻙ ﺍﻻﺣﺘﻴﺎﻁ ﺑﻌﺪﻡ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺪ ﺍﻟﻐﺴﻠﺔ ﺍﻟﻮﺿﻮﺋﻴﺔ ﺍﻷﻭﱃ ﺑﺄﺯﻳﺪ‬
‫ﻣﻦ ﻏﺴﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﺧﻠﺖ ﻋﻦ ﺍﻟﻘﺼﺪ‪.‬‬
‫ ﺱ ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ‪ :‬ﻫﻞ ﺗﺒﺪﺃ ﺍﳌﺮﺃﺓ ﺑﺎﻟﻐﺴﻞ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻴﺪ ﺃﻡ ﺑﺎﻃﻦ ﺍﻟﻴﺪ)‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻠﻨﺴﺎﺀ ﺍﻟﺒﺪﺃ ﺑﺒﺎﻃﻦ ﺍﻟﻴﺪ‪.77‬‬
‫ ﺱ ‪ :‬ﺃﻧﺎ ﺃﻣﺴﺢ ﻋﻠﻰ ﺷﻌﺮﻱ ﰲ ﺍﻟﻮﺿﻮﺀ ﺑﺪﻭﻥ ﺃﻥ ﺃﻓﺮﻕ ﺍﻟﺸﻌﺮ )‬
‫ﺝ‪ :‬ﺃﻣﺎ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺎﺩﻱ ﻓﻼ ﺑﺄﺱ ﻭﺍﻟﻮﺿﻮﺀ ﺻﺤﻴﺢ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺸﻌﺮ ﺍﻟﻄﻮﻳﻞ ﻛﺸﻌﺮ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻣﺎ ﺃﻥ ﺗﻔﺮﻕ‬
‫ﺍﻟﺸﻌﺮ ﻭﲤﺴﺢ ﻋﻠﻰ ﺟﻠﺪﺓ ﺍﻟﺮﺃﺱ‪ g‬ﻭﺇﻣﺎ ﺃﻥ ﲤﺴﺢ ﻋﻠﻰ ﻣﻨﺒﺖ ﺍﻟﺸﻌﺮ ﻭﺃﺻﻮﻟﻪ‪ g‬ﻭﻻ ﲤﺴﺢ ﻋﻠﻰ ﺍﳉﺰﺀ‬
‫ﺍﳌﺴﺘﺮﺳﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻳﻨﺴﺪﻝ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﻣﺜﻼﹰ‪ g‬ﻛﻤﺎ ﻻ ﲤﺴﺢ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺍﻟﻨﺎﺑﺖ ﰲ ﺃﻃﺮﺍﻑ‬
‫ﺍﻟﺮﺃﺱ ﺃﻭ ﺧﻠﻔﻪ‪.7G‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﳌﻴﺎﻩ ﺍﻟﺼﺎﳊﺔ ﻟﻠﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬ﻛﻞ ﻣﺎﺀ ﻃﺎﻫﺮ ]ﻟﻴﺲ ﳒﺴﺎﹰ[ ﻣﻄﻠﻖ ]ﻟﻴﺲ ﻣﻀﺎﻓﺎﹰ[ ﻣﺒﺎﺡ ]ﻟﻴﺲ ﻣﻐﺼﻮﺑﺎﹰ[‪.‬‬
‫ﻭﺃﺿﺎﻑ אא‪ 7L#$‬ﺃﻥ ﺍﻷﺣﻮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﺎﺀ ﻣﺘﻐﲑﺍﹰ ﺑﺎﻟﻘﺬﺍﺭﺍﺕ ﺍﻟﻌﺮﻓﻴﺔ ﻛﺎﳌﻴﺘﺔ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺍﻟﻘﻴﺢ‬
‫ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺛﻨﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻗﺪ ﺗﺘﺴﺎﻗﻂ ﺑﻌﺾ ﺍﻟﻘﻄﺮﺍﺕ ﻋﻠﻰ ﺍﻟﻘﺪﻡ? ﻓﻬﻞ ﳚﺐ ﲡﻔﻴﻒ ﺍﻟﻘﺪﻡ ﻟﻴﺼﺢ‬
‫ﺍﻟﻮﺿﻮﺀ)‬
‫אא ‪ W‬ﳚﺐ ﲡﻔﻴﻒ ﳏﻞ ﺍﳌﺴﺢ ﻣﻦ ﺍﻟﻘﻄﺮﺍﺕ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺘﺄﺛﲑ ﻣﻦ ﺍﳌﺎﺳﺢ ﻋﻠﻰ ﺍﳌﻤﺴﻮﺡ‬ ‫‪١٤‬‬
‫ﺩﻭﻥ ﺍﻟﻌﻜﺲ ‪.‬‬

‫אא‪ W #$‬ﻳﻌﺘﱪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﳌﻤﺴﻮﺡ ﺑﻠﺔ ﻇﺎﻫﺮﺓ‪ g‬ﻭ ﻻ ﺗﻀﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺪﺍﻭﺓ ﳏﻀﺔ ﺃﻭ‬
‫‪١٥‬‬
‫ﻣﺴﺘﻬﻠﻜﺔ ‪.‬‬
‫ ‪.! 3 : :< =4> A0 : )*+&+, -./‬‬

‫ >‪. 3 :12 % A !!3 : :< =4> A !@ 3 : 3JK LC+‬‬
‫ >‪.*M N$O PQ <& : :< =4‬‬
‫ ‪.0 : )*+&+, -./‬‬
‫" >‪.@ 3 : :< =4‬‬
‫‪٢٧‬‬
– ‪.........................................‬‬
‫ א א"!א ‪ W‬ﺇﺫﺍ ﻛﺎﻥ ﺭﻃﺒﺎ ﲝﻴﺚ ﺗﺆﺛﺮ ﺭﻃﻮﺑﺘﻪ ﻋﻠﻰ ﺭﻃﻮﺑﺔ ﺍﻟﻜﻒ ﻛﺎﻥ ﺫﻟﻚ ﺧﻼﻑ ﺍﻻﺣﺘﻴﺎﻁ‬
‫‪١٦‬‬
‫ﺍﻟﻮﺍﺟﺐ‪ g‬ﻭ ﻟﻜﻦ ﻻ ﺇﺷﻜﺎﻝ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﻃﻮﺑﺔ ﻗﻠﻴﻠﺔ ﺟﺪﺍﹰ ﲝﻴﺚ ﺇﺫﺍ ﺷﻮﻫﺪﺕ ﺭﻃﻮﺑﺔ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﳌﺴﺢ ﻳﻘﺎﻝ‬
‫ﺃ‪‬ﺎ ﻣﻦ ﺭﻃﻮﺑﺔ ﺍﻟﻜﻒ ﻓﻘﻂ ‪.‬‬
‫ﻻ)‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻘﺪﺍﺭ ﻣﺴﺢ ﺍﻟﻘﺪﻣﲔ ﻃﻮ ﹰ‬
‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺻﺤﺔ ﺍﳌﺴﺢ ﻟﻮ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﻷﺻﺎﺑﻊ ﻭ ﻣﺴﺢ ﺇﱃ ﺍﳌﻔﺼﻞ ﺑﺎﻟﺘﺪﺭﻳﺞ‪.‬‬
‫ א א‪ #$‬א א"!א ‪ W‬ﻭﳚﻮﺯ ﺃﻳﻀﺎﹰ ﻭﺿﻊ ﲤﺎﻡ ﻛﻔﻪ ﻋﻠﻰ ﲤﺎﻡ ﻇﻬﺮ ﺍﻟﻘﺪﻡ ﻭﺟ ‪‬ﺮﻫﺎ ﻗﻠﻴ ﹰ‬
‫ﻼ‬ ‫‪١٧‬‬
‫ﲟﻘﺪﺍﺭ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﳌﺴﺢ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﻟﻘﺪﻣﲔ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻱ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ )‬
‫אא‪ W #$‬ﺍﻷﺣﻮﻁ ﺗﻘﺪﱘ ﺍﻟﺮﺟﻞ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ‪ g‬ﻭ ﺇﻥ ﻛﺎﻥ ﺍﻷﻇﻬﺮ ﺟﻮﺍﺯ ﻣﺴﺤﻬﻤﺎ ﻣﻌﺎﹰ‪.‬‬
‫‪١٨‬‬
‫אא"!א ‪W‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺗﻘﺪﱘ ﻣﺴﺢ ﺍﻟﺮﺟﻞ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻣﺴﺢ ﺍﻟﺮﺟﻞ ﺍﻟﻴﺴﺮﻯ‪.‬‬
‫‪١٩‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﻜﻌﺐ ﺍﳌﻘﺼﻮﺩ ﰲ ﺁﻳﺔ ﺍﻟﻮﺿﻮﺀ )‬

‫ﺝ‪ :‬אא ‪ WGU‬ﺍﳌﺸﻬﻮﺭ ﺃﻧﻪ ﺍﳌﻮﺿﻊ ﺍﳌﺮﺗﻔﻊ ﻣﻦ ﺍﻟﻘﺪﻡ ﺍﳌﻌﺒ‪‬ﺮ ﻋﻨﻪ ﺑﻘﺒﺔ ﻇﻬﺮ ﺍﻟﻘﺪﻡ‪ g‬ﻟﻜﻦ ﳚﺐ‬
‫ﺇ‪‬ﺎﺀ ﺍﳌﺴﺢ ﺇﱃ ﻣﻔﺼﻞ ﺍﻟﺴﺎﻕ‪.‬‬
‫אא‪ WG7#$‬ﺍﻟﻜﻌﺐ ﻫﻮ ﺍﳌﻔﺼﻞ ﺑﲔ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻘﺪﻡ‪.‬‬
‫אא"!א ‪ WGG‬ﺍﻟﻜﻌﺐ ﻗﺒﺔ ﺍﻟﻘﺪﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳉﻮﺭﺍﺏ ﺍﳋﻔﻴﻒ ﰲ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬ﳚﺐ ﺍﳌﺴﺢ ﻋﻠﻰ ﺑﺸﺮﺓ ﺍﻟﻘﺪﻡ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ ‪. @ 3 :12 %‬‬

‫ >‪. 3 : 12 % A 3 : :< =4‬‬
‫! >‪. ? : :< =4‬‬
‫@ ‪. 3 : 12 %‬‬
‫ ‪."0 : )*+&+, -./‬‬
‫ >‪.? : :< =4‬‬
‫ ‪. 3 :12 %‬‬
‫‪٢٨‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﳌﺲ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻏﲑ ﻭﺿﻮﺀ )‬

‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻼ ﺑﺄﺱ‪ g‬ﻭﻟﻜﻦ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﺃﻓﻀﻞ ﻓﺈﻥ ﻓﻴﻬﺎ ﺗﻌﻈﻴﻤﺎﹰ ﻭﺍﺣﺘﺮﺍﻣﺎﹰ ﻟﻠﺤﺪﻳﺚ ﻭﺻﺎﺣﺒﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻣﺲ ﺃﲰﺎﺀ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺑﺪﻭﻥ ﻭﺿﻮﺀ )‬
‫‪ W‬ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﻋﺪﻡ ﻣﺲ ﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺍﳌﻌﺼﻮﻣﲔ ﻭﺳﻴﺪﺓ‬ ‫‪٢٣‬‬
‫ﺝ‪:‬‬
‫אא אא"!א ‬
‫ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﺑﻄﻬﺎﺭﺓ‪.‬‬
‫אא‪ W #$‬ﺍﻷﺣﻮﻁ ﺍﻷﻭﱃ ﻋﺪﻡ ﺍﳌﺲ ﺇﻻ ﺑﻄﻬﺎﺭﺓ‪.‬‬
‫‪٢٤‬‬
‫ ﻭﻟﻜﻦ ﳚﺐ ﻣﻌﺮﻓﺔ ﺷﻲﺀ ﻣﻬﻢ‪ :‬ﻛﻠﻤﺔ )ﳏﻤﺪ( ﻋﻨﺪﻣﺎ ﺗﻜﺘﺐ ﻭﻳﻘﺼﺪ ‪‬ﺎ ﺃﺧﻲ ﺃﻧﺎ ﻣﺜﻼﹰ ﻓﻼ ﻳﻨﻄﺒﻖ‬
‫ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺘﺒﺖ ﻭﻳﻘﺼﺪ ‪‬ﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳊﻜﻢ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻧﻜﺜﺮ ﻣﻦ ﺻﻨﺎﻋﺔ ﺍﳌﻌﺠﻨﺎﺕ ﻓﺘﻀﻞ ﺑﻘﺎﻳﺎ ﺍﳌﻌﺠﻨﺎﺕ ﺑﲔ ﺍﻷﻇﻔﺎﺭ ﻭﻳﺼﻌﺐ‬
‫ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﻬﻞ ﺑﻘﺎﻳﺎ ﺍﻟﻌﺠﲔ ﲤﻨﻊ ﻣﻦ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﻓﺒﺬﻟﻚ ﻳﺒﻄﻞ ﺍﻟﻮﺿﻮﺀ‬
‫ﻭﺍﻟﺼﻼﺓ ﻣﻌ ﹰﺎ )‬
‫ﺝ‪ :‬ﺍﻟﻌﺠﲔ ﳝﻨﻊ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ‪ .‬ﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﺒﻘﻲ ﻣﻦ ﺍﻟﻌﺠﲔ ﺑﲔ ﺍﻷﻇﺎﻓﺮ‬
‫ﺍﻟﻘﺼﲑﺓ ﻻ ﻳﻌﺪ‪ ‬ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﺑﻞ ﻣﻦ ﺍﻟﺒﺎﻃﻦ ﻓﻼ ﳚﺐ ﺇﺯﺍﻟﺘﻪ‪ .‬ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ ﺍﻟﻈﻔﺮ ﻃﻮﻳﻼﹰ ﻳﻜﻮﻥ ﻣﺎ ﲢﺘﻪ‬
‫ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﻓﻴﺠﺐ ﺇﺯﺍﻟﺔ ﺍﻟﻌﺠﲔ ﻣﻦ ﲢﺘﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺛﻨﺎﺀ ﻏﺴﻞ ﻳﺪﻱ ﰲ ﺍﻟﻮﺿﻮﺀ ﺃﺻﺎﺏ ﻭﺟﻬﻲ ﻗﻄﺮﺍﺕ ﻣﻦ ﺍﳌﺎﺀ ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬ﺍﻟﻮﺿﻮﺀ ﺻﺤﻴﺢ ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻻﺳﺘﺤﻤﺎﻡ ﻳﻐﲏ ﻋﻦ ﺍﻟﻮﺿﻮﺀ) ﻭﺇﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﻫﻞ ﺗﻜﻮﻥ ﺻﻼﰐ ﺑﺎﻃﻠﺔ )‬
‫ﺝ‪ :‬ﺍﻻﺳﺘﺤﻤﺎﻡ ﻻ ﻳﻐﲏ ﻋﻦ ﺍﻟﻮﺿﻮﺀ‪ g‬ﻭﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻖ ﻓﻠﻤﺎﺫﺍ ﳓﻦ ﺍﻟﺸﻴﻌﺔ ﻧﻐﺴﻞ‬
‫ﺴﻠﹸﻮ ﹾﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻳ ‪‬ﺪ ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﻓ ﹺ‬
‫ﻏ‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎ ﹾ‬
‫ﺑﺎﻟﻌﻜﺲ ﻣﻦ ﺍﳌﺮﺍﻓﻖ ﺇﱃ ﺍﻷﺻﺎﺑﻊ )‬
‫ﺝ‪ :‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺣﺪﺩﺕ ﺍﳌﺴﺎﺣﺔ ﺍﻟﱵ ﺗﻐﺴﻞ ﻭﱂ ﲢﺪﺩ ﺍﻟﻄﺮﻳﻘﺔ‪.‬‬
‫ ‪.! 3 : 12 % A 3 : )*+&+, -./‬‬

‫ >‪. 3 : :< =4‬‬
‫‪٢٩‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺪﻡ ﺍﳌﻨﺠﻤﺪ ﲢﺖ ﺍﳉﻠﺪ ﺃﻭ ﺍﻟﻈﻔﺮ)‬
‫
‬
‫

‬
‫
‬ ‫
‬
‫ ‬ ‫ ‪' (#) * +‬‬

‫ ‪.- */ +‬‬
‫
‪! "
#‬‬ ‫‪ & ! ,-‬‬
‫‪0 1‬‬
‫&
‪$%‬‬ ‫
‪" $%‬‬
‫ ‪2
3 4 5‬‬
‫ < ‪3
4 5‬‬
‫&‪367 8' ,‬‬
‫
‪2‬‬
‫‪9 :; 6-‬‬
‫
‪IG:H4
7‬‬
‫
@?>= ‪*>B C D :‬‬
‫
‪<G :=1G$$‬‬ ‫
‪K!JE#‬‬
‫‪+ .C ($ E# +‬‬
‫
‪L'M
FC <G‬‬
‫‪E#
FC ($‬‬
‫
‪*&#GN‬‬
‫ ﺱ ‪ :‬ﺍﻟﻮﺳﺦ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻌﲔ ﺃﺛﻨﺎﺀ ﺍﳉﻠﻮﺱ ﻣﻦ ﺍﻟﻨﻮﻡ ﻫﻞ ﳛﺠﺐ ﺍﻟﻮﺿﻮﺀ)‬

‫ﺝ‪ :‬ﻋﻠﻴﻚ ﺇﺯﺍﻟﺔ ﺍﻷﻭﺳﺎﺥ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺁﻣﺎﻕ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻌﲔ ﻗﺒﻞ ﺃﻭ ﺃﺛﻨﺎﺀ ﻏﺴﻞ ﺍﻟﻮﺟﻪ‪ g‬ﻷﻥ ﻫﺬﻩ ﺍﻷﻭﺳﺎﺥ‬
‫ﲤﻨﻊ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﺇﱃ ﺟﺰﺀ ﻣﻦ ﺍﻟﺒﺸﺮﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻃﻼﺀ ﺍﻷﻇﻔﺎﺭ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﳝﻨﻊ ﺍﻟﻮﺿﻮﺀ)‬

‫ﺝ‪ :‬ﻧﻌﻢ‪ g‬ﳝﻨﻊ ﺻﺤﺔ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻭﳚﺐ ﺇﺯﺍﻟﺘﻪ ﻟﻴﻜﻮﻥ ﺍﻟﻮﺿﻮﺀ ﺻﺤﻴﺤﺎﹰ‪.‬‬
‫‪٣٠‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﻣﺮﺓ ﳚﺐ ﻏﺴﻞ ﺍﻟﻴﺪ ﺍﻟﻴﻤﲎ) ﻭﻛﻢ ﻣﺮﺓ ﻳﺴﺘﺤﺐ )‬

‫ ﻭﻛﻢ ﻣﺮﺓ ﳚﺐ ﻏﺴﻞ ﺍﻟﻴﺪ ﺍﻟﻴﺴﺮﻯ) ﻭﻛﻢ ﻣﺮﺓ ﻳﺴﺘﺤﺐ )‬
‫ﺝ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﻏﺴﻠﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫אא ‪ G%‬אא"!א (‪ : G‬ﺗﺴﺘﺤﺐ ﺍﻟﻐﺴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻮﺟﻪ ﻭﻟﻠﻴﺪﻳﻦ ﺃﻳﻀﺎﹰ‪.‬‬
‫אא‪ :GX#$‬ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻋﺪﻡ ﺍﻟﺘﺜﻨﻴﺔ ﰲ ﻏﺴﻞ ﺍﻟﻴﺴﺮﻯ ﺍﺣﺘﻴﺎﻃﺎﹰ ﻟﻠﻤﺴﺢ ‪‬ﺎ‪ g‬ﻭﻛﺬﻟﻚ ﰲ‬
‫ﺍﻟﻴﺪ ﺍﻟﻴﻤﲎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳌﺴﺢ ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻬﺎ ﰲ ﻏﺴﻞ ﺍﻟﻴﺴﺮﻯ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺟﻪ ﻷﺧﺬ ﺍﻟﺒﻠﻞ ﻣﻨﻪ‬
‫ﻋﻨﺪ ﺟﻔﺎﻑ ﺑﻠﻞ ﺍﻟﻴﺪ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﲡﺐ ﺇﺯﺍﻟﺔ ﺍﻟﻜﺤﻞ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻌﲔ ﺣﱴ ﻳﺼﺢ ﺍﻟﻮﺿﻮﺀ ﻭﻛﺬﻟﻚ ﺍﻟﻐﺴﻞ )‬
‫ﺝ ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻏﺴﻞ ﻇﺎﻫﺮ ﺍﻟﺒﺸﺮﺓ‪ g‬ﻭﻻ ﳚﺐ ﻏﺴﻞ ﺍﻟﺒﻮﺍﻃﻦ‪ .‬ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻜﺤﻞ ﺃﻭ‬
‫ﺍﳌﻜﻴﺎﺝ ﻣﻮﺟﻮﺩﺍﹰ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺒﺸﺮﺓ – ﻭﻟﻮ ﲟﻘﺪﺍﺭ ﺭﺃﺱ ﺇﺑﺮﺓ ﻭﻛﺎﻥ ﳝﻨﻊ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ ﻓﻴﺠﺐ‬
‫ﺇﺯﺍﻟﺘﻪ ﻟﻴﺼﺢ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺗﻨﺸﻴﻒ ﻣﺎﺀ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬אא ‪ WGB‬ﺇﺫﺍ ﻋﻴ‪‬ﻦ ﻟﺬﻟﻚ ﺍﻟﻌﻤﻞ ﻣﻨﺪﻳﻼﹰ ﺃﻭ ﻗﻄﻌﺔ ﻗﻤﺎﺵ ﺧﺎﺻﺔ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻴﻪ‪.‬‬
‫אא‪ WG3#$‬ﳚﻮﺯ ﺍﻟﺘﻨﺸﻴﻒ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ g‬ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻨﺸﻴﻒ ﺍﳌﺎﺀ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ‪ g‬ﻭﺇﻥ ﺃﻓﱴ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻜﺮﺍﻫﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﳉﺮﺡ ﻭﺧﺮﻭﺝ ﺍﻟﺪﻡ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ ﻳﺒﻄﻠﻪ )‬
‫ﺝ ‪ :‬ﻻ ﻳﺒﻄﻞ ﺍﻟﻮﺿﻮﺀ ﺑﺬﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﺗﻮﺿﺄﺕ ﻟﻠﺼﻼﺓ ﰒ ﺭﺃﻳﺖ ﺩﻣ ﹰﺎ ﰲ ﻧﻔﺲ ﻣﻨﻄﻘﺔ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﻗﺒﻞ ﺍﻟﻮﺿﻮﺀ ﻓﺎﻟﻮﺿﻮﺀ ﺑﺎﻃﻞ‪ g‬ﻭﻋﻠﻴﻚ ﺗﻄﻬﲑ ﺍﻟﺒﺪﻥ ﻣﻦ ﺍﻟﺪﻡ ﻭﻣﻦ ﺍﳌﺎﺀ ﺍﻟﺬﻱ‬
‫ﺗﻨﺠﺲ ﲟﻼﻗﺎﺓ ﺍﻟﺪﻡ ﺳﺎﺑﻘﺎﹰ‪ g‬ﰒ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻭﺇﺫﺍ ﻛﻨﺖ ﻗﺪ ﺻﻠﻴﺖ ﺑﺎﻟﻮﺿﻮﺀ ﺍﻟﺒﺎﻃﻞ ﻓﻌﻠﻴﻚ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‪.‬‬
‫" ‪. 0 : )*+&+, -./‬‬

‫ ‪. ! 3 : 12 %‬‬
‫ >‪. ! 3 : :< =4‬‬
‫! ‪.0 : )*+&+, -./‬‬
‫@ ‪.@0 : )*+&+,‬‬
‫‪٣١‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﺒﻄﻞ ﺍﻟﻮﺿﻮﺀ)‬

‫ﺝ‪ :‬ﻣﺒﻄﻼﺕ ﺍﻟﻮﺿﻮﺀ ﻫﻲ‪:‬‬
‫‪ 7‬ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ ﺃﻭ ﺍﻟﻐﺎﺋﻂ ﺃﻭ ﺍﻟﺮﻳﺢ‪.‬‬
‫‪ G‬ﺍﻟﻨﻮﻡ ﲝﻴﺚ ﻻ ﻳﺴﻤﻊ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻳﺮﻯ ﻣﺎ ﺣﻮﻟﻪ‪.‬‬
‫‪ L‬ﺍﻻﺳﺘﺤﺎﺿﺔ‪.‬‬
‫‪ 8‬ﻛﻞ ﻣﺎ ﻳﺴﺒﺐ ﻏﻴﺎﺏ ﺍﻟﻌﻘﻞ ﻛﺎﻟﺴﻜﺮ ﺃﻭ ﺍﻹﻏﻤﺎﺀ ﻣﺜﻼﹰ‪.‬‬
‫‪ %‬ﻛﻞ ﻣﺎ ﻳﺴﺒﺐ ﺍﳉﻨﺎﺑﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺲ ﺍﳌﻴﺖ )ﻓﺘﻮﻯ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎﹰ(‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﻌﺘﱪ ﻣﺲ ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬ﻻ ﻳﺒﻄﻞ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﻓﺎﻗﺪ ﺍﻟﻄﻬﻮﺭﻳﻦ )‬
‫ﺝ‪ :‬ﻓﺎﻗﺪ ﺍﻟﻄﻬﻮﺭﻳﻦ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﻣﺎﺀ ﻭﻻ ﺃﻱ ﺷﻲﺀ ﻳﺼﺢ ﺍﻟﺘﻴﻤﻢ ﺑﻪ‪.‬‬
‫ " )(' ‪: 9:
,
8 :‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺘﻜﻠﻢ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﺍﳌﺴﺘﺤﺐ )‬

‫ﺝ‪ :‬ﻻ ﺑﺄﺱ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻨﺖ ﺃﻏﺘﺴﻞ ﺑﺪﻭﻥ ﺃﻥ ﺃﻗﺮﺃ ﺍﻟﺒﺴﻤﻠﺔ? ﻓﻤﺎ ﺍﳊﻜﻢ )‬
‫ﺝ‪ :‬ﺍﻟﺒﺴﻤﻠﺔ ﻗﺒﻞ ﻛﻞ ﻋﻤﻞ ﻻ ﺳﻴﻤﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻣﺮ ﺣﺴﻦ ﻭﲨﻴﻞ‪ g‬ﻭﻟﻜﻦ ﺍﻟﺒﺴﻤﻠﺔ ﻟﻴﺴﺖ ﻣﻦ ﻭﺍﺟﺒﺎﺕ‬
‫ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﻐﺴﻞ ﻋﻨﺪ ﻏﺴﻞ ﺍﻟﺸﻌﺮ? ﻳﺼﻴﺐ ﺍﻟﺮﺟﻞ ﺑﻌﺾ ﻗﻄﺮﺍﺕ ﺍﳌﺎﺀ ﻓﻬﻞ ﳚﺐ ﺇﺯﺍﻟﺔ ﺫﻟﻚ ﺍﳌﺎﺀ‬
‫ﻗﺒﻞ ﻏﺴﻞ ﺍﳉﺰﺀ ﺍﻷﳝﻦ ﻣﻦ ﺍﳉﺴﻢ )‬
‫ﺝ‪ :‬ﻻ ﳚﺐ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﻜﻔﻲ ﲤﺮﻳﺮ ﺍﳌﺎﺀ ﺑﺎﳋﺮﻃﻮﻡ ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻭﻗﺖ ﺍﻟﻐﺴﻞ) ﺃﻡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲤﺮﻳﺮ ﺍﳌﺎﺀ‬
‫ﺑﺎﻟﻴﺪ ﻣﺒﺎﺷﺮﺓ)‬
‫‪٣٢‬‬
– ‪.........................................‬‬
‫ﺝ‪ :‬ﻳﻜﻔﻲ ﺫﻟﻚ‪ g‬ﻓﺎﳌﻄﻠﻮﺏ ﰲ ﺍﻟﻐﺴﻞ ﻫﻮ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺪﻥ‪ .‬ﻧﻌﻢ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻣﺮﺍﺭ‬
‫ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻳﻐﺘﺴﻞ ﻣﻦ ﺑﻪ ﺟﺮﺡ ﻧﺎﺯﻑ )‬
‫ﺝ‪ :‬ﻳﻠﻒ ﺍﳉﺮﺡ ﺑﻌﺼﺎﺑﺔ ﺃﻭ ﺿﻤﺎﺩ ﻟﻴﻮﻗﻒ ﺍﻟﱰﻳﻒ‪ g‬ﰒ ﻳﺄﰐ ﺑﺎﻟﻐﺴﻞ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺃﺣﻜﺎﻡ ﺍﳉﺒﲑﺓ‪.‬‬
‫אא‪ L7#$‬ﻳﺘﺨﲑ ﺑﲔ )ﺍﻟﻐﺴﻞ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺃﺣﻜﺎﻡ ﺍﳉﺒﲑﺓ( ﻭﺑﲔ )ﺍﻟﺘﻴﻤﻢ(‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ :‬ﻓﺈﻥ ﺻﻮﺭ ﺍﳉﺒﲑﺓ ﻣﺘﻌﺪﺩﺓ‪ g‬ﻭﳍﺎ ﺃﺣﻜﺎﻡ ﳐﺘﻠﻔﺔ‪ g‬ﺃﺩﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻘﲏ ﻟﺸﺮﺣﻬﺎ‬
‫ﰲ ﻭﻗﺖ ﻻﺣﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻷﻏﺴﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ )‬
‫ﺝ‪ 7 :‬ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ‪.‬‬
‫‪ G‬ﻏﺴﻞ ﺍﳊﻴﺾ‪.‬‬
‫‪ L‬ﻏﺴﻞ ﺍﻟﻨﻔﺎﺱ‪.‬‬
‫‪ 8‬ﻏﺴﻞ ﺍﻻﺳﺘﺤﺎﺿﺔ )ﺍﳌﺘﻮﺳﻄﺔ ﺃﻭ ﺍﻟﻜﺜﲑﺓ(‪.‬‬
‫‪ %‬ﻏﺴﻞ ﺍﳌﻴﺖ‪.‬‬
‫( ﻏﺴﻞ ﻣﺲ ﺍﳌﻴﺖ‪.‬‬
‫‪ X‬ﺍﻟﻐﺴﻞ ﺍﳌﻨﺬﻭﺭ ﺃﻭ ﺍﻟﻴﻤﲔ ﺃﻭ ﺍﻟﻌﻬﺪ‪.‬‬
‫ ﺱ ‪ :‬ﻣﱴ ﻳﺒﺘﺪﺃ ﻭﻗﺖ ﻛﻞ ﻏﺴﻞ ﻣﻦ ﺍﻷﻏﺴﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ) ﻭﻣﱴ ﻳﻨﺘﻬﻲ )‬
‫ﺝ‪ 7 :‬ﻏﺴﻞ ﺍﳌﻴﺖ ﳚﺐ ﺑﻌﺪ ﺃﻥ ﳝﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻳﺪﻓﻦ‪.‬‬
‫‪ G‬ﺃﻣﺎ ﺍﻟﻐﺴﻞ ﺍﳌﻨﺬﻭﺭ ﺃﻭ ﺍﻟﻴﻤﲔ ﺃﻭ ﺍﻟﻌﻬﺪ ﻓﺎﻟﻮﻗﺖ ﻳﺘﺒﻊ ﺍﻟﻨﺬﺭ ﺃﻭ ﺍﻟﻴﻤﲔ ﺃﻭ ﺍﻟﻌﻬﺪ‪.‬‬
‫ﻣﺜﺎﻝ‪ :‬ﻟﻮ ﻧﺬﺭ ﺃﻥ ﻳﻐﺘﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﻟﻘﺎﺩﻡ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﺑﺬﻟﻚ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﻟﻮ ﺣﻠﻒ ﺃﻥ ﻳﻐﺘﺴﻞ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ‪ g‬ﻋﻨﺪﺋﺬ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﺑﺬﻟﻚ‪.‬‬
‫‪ L‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻷﻏﺴﺎﻝ ﻓﻴﻘﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺃ‪‬ﺎ ﻭﺍﺟﺒﺔ ﻟﻐﲑﻫﺎ ﻻ ﻟﻨﻔﺴﻬﺎ‪ .‬ﻳﻌﲏ ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻮﺍﺟﺒﺔ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ – ﻣﺜﻼﹰ ﺣﱴ ﻳﺼﻠﻲ‪ .‬ﺇﺫﺍ ﻗﺮﺏ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫ ‪.UC $K A->6 %T )5+% '( <( A " : 7F G$ : $RS‬‬
‫ >‪. 3 : :< =4‬‬
‫‪٣٣‬‬
– ‪.........................................‬‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﺣﱴ ﻳﺼﻮﻡ‪ .‬ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﻳﻐﺘﺴﻞ ﻣﻦ ﺍﳊﻴﺾ – ﻣﺜﻼﹰ‬
‫ﻭﻫﻜﺬﺍ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﻐﺴﻞ ﺑﺎﳌﺎﺀ ﻓﻘﻂ ) ﺃﻭ ﺑﺎﳌﺎﺀ ﻭﺍﻟﺼﺎﺑﻮﻥ )‬
‫ﺝ‪ :‬ﺍﻟﻐﺴﻞ ﺍﻟﻮﺍﺟﺐ ﺑﺎﳌﺎﺀ ﻓﻘﻂ‪ g‬ﻭﻻ ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺼﺎﺑﻮﻥ ﻓﻴﻪ‪ .‬ﻧﻌﻢ ﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﺼﺎﺑﻮﻥ ﻗﺒﻞ‬
‫ﺍﻟﺒﺪﺀ ﰲ ﺍﻟﻐﺴﻞ ﺃﻭ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻻﺳﺘﺤﻤﺎﻡ ﻳﻜﻔﻲ ﻋﻦ ﺍﻟﻐﺴﻞ )‬
‫ﺝ‪ :‬ﻻ ﻳﻜﻔﻲ‪ .‬ﻓﺎﻟﻐﺴﻞ ﳜﺘﻠﻒ ﻋﻦ ﺍﻻﺳﺘﺤﻤﺎﻡ‪.‬‬
‫ﻲ ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ )‬
‫ ﺱ ‪ :‬ﺑﻌﺪ ﺍﻻﻏﺘﺴﺎﻝ ﺍﺿﻄﺮﺭﺕ ﺇﱃ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺘﻨﺠﺲ ﺑﺎﳌﲏ? ﻓﻬﻞ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﻟﺒﺲ ﺍﳌﻼﺑﺲ ﺍﻟﻨﺠﺴﺔ ﻻ ﻳﻮﺟﺐ ﺍﻟﻐﺴﻞ‪ .‬ﻧﻌﻢ‪ g‬ﺇﺫﺍ ﺍﻧﺘﻘﻠﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺇﱃ ﺍﻟﺒﺪﻥ‪ Ø‬ﻋﻨﺪﺋﺬ ﲢﺘﺎﺝ ﺇﱃ‬
‫ﺗﻄﻬﲑ ﺍﻟﺒﺪﻥ‪ .‬ﻛﻤﺎ ﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﺎﳌﻼﺑﺲ ﺍﻟﻨﺠﺴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﺇﻧﺴﺎﻥ ﻋﻠﻴﻪ ﻏﺴﻞ ﻭﺩﺧﻞ ﺍﳊﻤﺎﻡ ﻭﻧﺴﻲ ﻓﺒﻠ ﹼﻞ ﺟﺴﻤﻪ ﰒ ﺫﻛﺮ ﺃﻥ ﻋﻠﻴﻪ ﻏﺴﻞ ﻓﻤﺎ ﺍﻟﻌﻤﻞ) ﺃﻱ‬
‫ﻫﻞ ﻳﺼﺢ ﺍﻟﻐﺴﻞ ﻭﺍﳉﺴﻢ ﻣﺒﻠﻞ )‬
‫ﺝ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺻﺤﺔ ﺍﻟﻐﺴﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺴﻢ ﺟﺎﻓﺎﹰ‪ g‬ﺑﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻐﺘﺴﻞ ﺍﻵﻥ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻻﻏﺘﺴﺎﻝ ﻭﺃﻧﺎ ﺟﺎﻟﺲ )‬
‫ﺝ‪ :‬ﻻ ﻣﺎﻧﻊ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺎﺀ ﻳﺼﻞ ﺇﱃ ﺍﻟﺒﺪﻥ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ )‬
‫ﺝ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺘﻜﺮﺭ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﺍﻟﻐﺴﻞ‪ g‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻐﺴﻞ ﺧﻠﻞ ﻳﻮﺟﺐ ﺍﻹﻋﺎﺩﺓ ﺃﻭ ﺍﻟﺘﺪﺍﺭﻙ‪.‬‬
‫ﻣﺜﺎﻝ )‪ : (7‬ﻟﻮ ﺍﻏﺘﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﰒ ﺧﺮﺝ ﺍﳌﲏ ﻣﺮﺓ ﺃﺧﺮﻯ‪ g‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﻣﺮﺓ ﺃﺧﺮﻯ ‪.‬‬
‫ﻣﺜﺎﻝ )‪ (G‬ﻟﻮ ﺍﻏﺘﺴﻞ ﲟﺎﺀ ﳒﺲ‪ g‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﻷﻥ ﺍﻟﻐﺴﻞ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲟﺎﺀ ﻃﺎﻫﺮ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺟﺪ ﺻﻌﻮﺑﺔ ﻋﻨﺪﻣﺎ ﺃﻏﺘﺴﻞ ﺇﻣﺎ ﺗﻌﺐ ﰲ ﺟﺴﻤﻲ ﺃﻭ ﻭﺳﻮﺍﺱ ﻓﻬﻞ ﳚﻮﺯ ﱄ ﺍﻟﺘﻴﻤﻢ )‬
‫ﺝ ‪ :‬ﳚﺐ ﺍﻟﻐﺴﻞ ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﺘﻴﻤﻢ ﳍﺬﻳﻦ ﺍﻟﺴﺒﺒﲔ‪ .‬ﻭﺇﺫﺍ ﻛﻨﺖ ﻭﺳﻮﺍﺳﻴﺎﹰ ﻓﻼ ﺗﻌﺘﲏ ﺑﺎﻟﺸﻚ ﰲ ﺍﻟﻐﺴﻞ‪ g‬ﻭﻻ‬
‫ﺗﻌﺪ ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﺃﻧﻮﻱ ﺍﻟﻐﺴﻞ ﰲ ﺳﺮ ﻗﻠﱯ )‬
‫ﺝ‪ :‬ﻻ ﳚﺐ ﺍﻟﺘﻠﻔﻆ ﺑﻨﻴﺔ ﺍﻟﻐﺴﻞ‪ g‬ﻭﻻ ﺑﺄﻱ ﻧﻴﺔ ﻣﻦ ﻧﻴﺎﺕ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫‪٣٤‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻻﺳﺘﱪﺍﺀ )‬
‫ﺝ‪) :‬ﺍﻻﺳﺘﱪﺍﺀ( ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﻃﻠﺐ ﺍﻟﱪﺍﺀﺓ‪ .‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﱪﺍﺀ ﺑﺎﻟﺒﻮﻝ‪:‬‬
‫ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﺍﳌﲏ ﻗﺪ ﺗﺒﻘﻰ ﻗﻄﺮﺍﺕ ﻣﻨﻪ ﺩﺍﺧﻞ ﺍ‪‬ﺮﻯ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ g‬ﻭﺣﱴ ﻳﺘﺄﻛﺪ ﻣﻦ ﺧﺮﻭﺝ ﻫﺬﻩ‬
‫ﺍﻟﻘﻄﺮﺍﺕ ﻳﻘﻮﻡ ﺑﺎﻟﺘﺒﻮﻝ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﺘﱪﺍﺀ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ‪:‬‬
‫ﺇﺫﺍ ﺗﺒﻮ‪‬ﻝ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺗﺒﻘﻰ ﻗﻄﺮﺍﺕ ﻣﻦ ﺍﻟﺒﻮﻝ ﺩﺍﺧﻞ ﺍ‪‬ﺮﻯ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ g‬ﻭﺣﱴ ﻳﺘﺄﻛﺪ ﻣﻦ ﺧﺮﻭﺝ‬
‫ﻫﺬﻩ ﺍﻟﻘﻄﺮﺍﺕ ﻳﻘﻮﻡ ﺑﺎﻻﺳﺘﱪﺍﺀ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ – ﻛﻤﺎ ﺗﺴﻤﻰ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻳﻘﻮﻡ ﺍﻟﺮﺟﻞ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ )‬
‫ﺝ‪(7 :‬ﳝﺴﺢ ﺑﻘﻮﺓ ﻣﺎﺑﲔ ﺍﳌﻘﻌﺪ ]ﳐﺮﺝ ﺍﻟﻐﺎﺋﻂ[ ﻭﺃﺻﻞ ﺍﻟﺬﻛﺮ ﺛﻼﺛﺎﹰ‪.‬‬
‫‪ (G‬ﰒ ﻳﻀﻊ ﺳﺒﺎﺑﺘﻪ ﻣﺜﻼﹰ ﲢﺖ ﺍﻟﺬﻛﺮ‪ g‬ﻭﺇ‪‬ﺎﻣﻪ ﻓﻮﻕ ﺍﻟﺬﻛﺮ‪ g‬ﻭﳝﺴﺢ ﺑﻘﻮﺓ ﻣﻦ ﺃﺻﻞ ﺍﻟﺬﻛﺮ ﺇﱃ ﺭﺃﺳﻪ‬
‫ﺛﻼﺛﺎﹰ‪.‬‬
‫‪ (L‬ﰒ ﻳﻌﺼﺮ ﺭﺃﺱ ﺍﻟﺬﻛﺮ )ﺃﻭ ﻳﻨﺘﺮﻩ( ﺛﻼﺛﺎﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﻓﺎﺋﺪﺓ ﺍﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻗﺎﻡ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ ﰒ ﺭﺃﻯ ﺑﻌﺪﻩ ﺭﻃﻮﺑﺔ ﻣﺸﺘﺒﻬﺔ ﻻ ﻳﺪﺭﻱ ﺃ‪‬ﺎ ﺑﻮﻝ ﺃﻭ ﻏﲑﻩ = ﳛﻜﻢ ﺑﻄﻬﺎﺭﺓ‬
‫ﺍﻟﺮﻃﻮﺑﺔ ﻭﻋﺪﻡ ﻧﻘﻀﻬﺎ ﻟﻠﻮﺿﻮﺀ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻭﺿﻮﺀ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻘﻢ ﺑﺎﳋﺮﻃﺎﺕ )ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ( ﻓﺈﻧﻪ ﳛﻜﻢ ﺑﻨﺠﺎﺳﺔ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﺸﺘﺒﻬﺔ ﻭﻧﻘﻀﻬﺎ‬
‫ﻟﻠﻮﺿﻮﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺯﺍﺩ ﰲ ﻋﺪﺩ ﺍﳋﺮﻃﺎﺕ ﻟﻌﺪﻡ ﺍﻟﺪﺭﺍﻳﺔ ﺑﻌﺪﺩﻫﺎ ﺃﻭ ﺍﳉﻬﻞ ﲝﻜﻤﻬﺎ )‬
‫ﺝ‪ :‬ﻻ ﻳﻀﺮ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﱪﺍﺀ ﻟﻠﻤﺮﺃﺓ )‬
‫ﺝ‪ :‬ﻻ ﺍﺳﺘﱪﺍﺀ ﻟﻠﻨﺴﺎﺀ‪ g‬ﻭﺍﻟﺒﻠﻞ ﺍﳌﺸﺘﺒﻪ ﺍﳋﺎﺭﺝ ﻣﻨﻬﻦ ﻃﺎﻫﺮ ﻻ ﳚﺐ ﻟﻪ ﺍﻟﻮﺿﻮﺀ‪ g‬ﻭﻟﻜﻦ ﺍﻷﻭﱃ ﻟﻠﻤﺮﺃﺓ ﺃﻥ‬
‫ﺗﺼﱪ ﻗﻠﻴﻼﹰ‪ g‬ﻭﺗﺘﻨﺤﻨﺢ‪ g‬ﻭﺗﻌﺼﺮ ﻓﺮﺟﻬﺎ ﻋﺮﺿﺎﹰ‪ g‬ﰒ ﺗﻐﺴﻠﻪ‪.LG‬‬
‫ >‪. 3 : :< =4‬‬
‫‪٣٥‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻼﻏﺘﺴﺎﻝ )‬

‫ﺝ‪ :‬ﺃﻭﻻﹰ ‪ :‬ﻗﺒﻞ ﺃﻥ ﻧﺒﺪﺃ ﺍﻟﻐﺴﻞ ﻧﻘﻮﻡ ﺑﺎﳌﻘﺪﻣﺎﺕ‪:‬‬
‫) ‪ ( 7‬ﺍﻟﺘﺒﻮﻝ ﻭﺍﻻﺳﺘﱪﺍﺀ – ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺴﻞ ﺑﺴﺒﺐ ﺧﺮﻭﺝ ﺍﳌﲏ ‪.‬‬
‫) ‪ ( G‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺪﻥ ﻣﺘﻨﺠﺴﺎﹰ ﻧﻘﻮﻡ ﺑﺘﻄﻬﲑﻩ‪.‬‬
‫) ‪ ( L‬ﻧﺰﻳﻞ ﺍﳌﺎﻧﻊ ﻣﻦ ﻭﺻﻮﻝ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ‪ g‬ﻣﺜﺎﻝ ﺍﳌﺎﻧﻊ )ﺍﻟﺼﻤﻎ ﻭﺍﻟﺼﺒﻎ(‪.‬‬
‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﻣﺮﺍﺣﻞ ﺍﻟﻐﺴﻞ ﺍﻟﺘﺮﺗﻴﱯ‪:LL‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﻧﻐﺴﻞ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﻗﺒﺔ‪ .L8‬ﻭﺣﱴ ﻧﺘﺄﻛﺪ ﺃﻧﻨﺎ ﻏﺴﻠﻨﺎ ﺍﻟﺮﻗﺒﺔ ﻛﺎﻣﻠﺔ ﻧﻐﺴﻞ ﻣﻘﺪﺍﺭﺍﹰ ﻗﻠﻴﻼﹰ ﻣﻦ‬
‫ﺍﻟﻈﻬﺮ ﻭﺍﻟﺼﺪﺭ ﺃﻳﻀﺎﹰ ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻧﻐﺴﻞ ﺍﻟﻘﺴﻢ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﺒﺪﻥ ﻛﺎﻣﻼﹰ‪ .‬ﻭﺣﱴ ﻧﺘﺄﻛﺪ ﺃﻧﻨﺎ ﻏﺴﻠﻨﺎﻩ ﻛﺎﻣﻼﹰ ﻧﻐﺴﻞ ﻣﻘﺪﺍﺭﺍﹰ‬
‫ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﻟﺮﻗﺒﺔ ﻭﻣﻘﺪﺍﺭﺍﹰ ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻳﺴﺮ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻧﻐﺴﻞ ﺍﻟﻘﺴﻢ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﺒﺪﻥ ﻛﺎﻣﻼﹰ‪ .‬ﻭﺣﱴ ﻧﺘﺄﻛﺪ ﺃﻧﻨﺎ ﻏﺴﻠﻨﺎﻩ ﻛﺎﻣﻼﹰ ﻧﻐﺴﻞ ﻣﻘﺪﺍﺭﺍﹰ‬
‫ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﻟﺮﻗﺒﺔ ﻭﻣﻘﺪﺍﺭﺍﹰ ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﳝﻦ‪.‬‬
‫ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺘﻢ ﻏﺴﻞ ﲤﺎﻡ ﺍﻟﺴﺮﺓ ﻭﺍﻟﻌﻮﺭﺓ ﻣﺮﺗﲔ‪ g‬ﻣﺮﺓ ﻣﻊ ﺍﻟﻘﺴﻢ ﺍﻷﳝﻦ‪ g‬ﻭﻣﺮﺓ ﻣﻊ ﺍﻟﻘﺴﻢ‬
‫ﺍﻷﻳﺴﺮ‪.‬‬
‫ אא ‪ :L%‬ﺗﻘﺪﱘ ﺍﻟﻘﺴﻢ ﺍﻷﳝﻦ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻷﻳﺴﺮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻻﺣﺘﻴﺎﻁ ﺍﻟﻮﺟﻮﰊ‪.‬‬
‫ אא‪ #$‬ﻻ ﳚﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺑﲔ ﺍﻟﻘﺴﻢ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﺴﻢ ﺍﻷﻳﺴﺮ‪ g‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ‬
‫ﺃﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹶ‪ gÝ‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻐﺴﻞ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﻗﺒﺔ ﰒ ﺗﻐﺴﻞ ﺍﻟﺒﺪﻥ ﻛﺎﻣﻼﹰ ﺑﺄﻱ ﻛﻴﻔﻴﺔ‪.‬‬
‫ אא"!א (‪ :L‬ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﲢﺖ ﺍﳌﻄﺮ ﺃﻭ ﺍﻟﺪﻭﺵ ﺃﻭ ﳓﻮﳘﺎ ﻓﻼ ﻳﺒﻌﺪ ﻋﺪﻡ ﻟﺰﻭﻡ ﺍﻟﺘﺮﺗﻴﺐ‪ g‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺍﻷﺣﻮﻁ ﻣﺮﺍﻋﺎﺗﻪ‪.‬‬
‫ﻲ ﻏﺴﻞ ﺷﻌﺮ ﺭﺃﺳﻲ ﻋﻨﺪﻣﺎ ﺃﻏﺘﺴﻞ )‬
‫ ﺱ ‪ :‬ﺃﻧﺎ ﺍﻣﺮﺃﺓ ? ﻓﻬﻞ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﺃﻣﺎ ﻏﺴﻞ ﺟﻠﺪﺓ ﺍﻟﺮﺃﺱ ﻓﻼ ﺑﺪ ﻣﻨﻪ ﻟﻴﺼﺢ ﺍﻟﻐﺴﻞ‪ .‬ﻭﺃﻣﺎ ﻧﻔﺲ ﺍﻟﺸﻌﺮ ﺍﻟﻄﻮﻳﻞ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ‬
‫ﻟﺰﻭﻡ ﻏﺴﻠﻪ‪:‬‬
‫ \>[ ‪.^5 $ %+VS ^5T >SK >\ _J$S ` A' ], %V '\ A%VH W$X/ Y$Z‬‬
‫ ‪.'S+%% D% D>I '
H b+J, 7HI '>5 D5 %T '( c$ 5a (5a$ 0/$ 3 ) %T‬‬
‫" ‪.@ 0 : )*+&+, -./‬‬
‫ ‪. @3 :12 %‬‬
‫‪٣٦‬‬
– ‪.........................................‬‬
‫אא ‪ W٣٧‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﻏﺴﻞ ﲤﺎﻡ ﺍﻟﺸﻌﺮ ‪.‬‬
‫אא‪ W #$‬ﻻ ﳚﺐ ﻏﺴﻞ ﺍﻟﺸﻌﺮ‪ g‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺗﻮﺍﺑﻊ ﺍﻟﺒﺪﻥ ‪ g‬ﻛﺎﻟﺸﻌﺮ ﺍﻟﺮﻗﻴﻖ ﻭﺍﻥ ﻛﺎﻥ‬ ‫‪٣٨‬‬
‫ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻏﺴﻞ ﻣﻄﻠﻖ ﺍﻟﺸﻌﺮ‪.‬‬

‫ א א"!א ‪ W‬ﻻ ﳚﺐ ﻏﺴﻞ ﺍﻟﺸﻌﺮ ﺍﻟﻄﻮﻳﻞ‪ g‬ﻭﻟﻜﻦ ﺇﺫﺍ ﱂ ﳝﻜﻦ ﺇﻳﺼﺎﻝ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ ﺩﻭﻥ‬ ‫‪٣٩‬‬
‫ﻏﺴﻞ ﺍﻟﺸﻌﺮ‪ Ø‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﺸﻌﺮ ﻟﻴﺼﻞ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ‪.‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﻳﻜﻔﻲ ﺍﻟﻐﺴﻞ ﻋﻦ ﺍﻟﻮﺿﻮﺀ)‬
‫‪
C OP 1 QG‬‬ ‫‪3&?
$S‬‬
‫‪$
=>?@
$
?C‬‬
‫
‪
C OP H4
7‬‬
‫ﺍﻷﻏﺴﺎﻝ‬
‫&‪V;
FG- =G
W$SM
36‬‬
‫&;&‪.&#GN
.‬‬
‫‪C OP =1G$$
$
?C‬‬
‫
) ‪3G$
$S
C‬‬
‫
‪(3TNG‬‬
‫
‪.1 V;
< =G
W$SM‬‬
‫‪
C OP .1 QG‬‬
‫
;‪3#G$ 3#‬‬
‫ ﺱ ‪ :‬ﻟﻮ ﺃﺣﺪﺙ ﺑﺎﻷﺻﻐﺮ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﻓﻤﺎ ﺍﳊﻜﻢ )‬

‫אא ‪W‬ﻻ ﻳﻀﺮ ﺍﳊﺪﺙ ﺍﻷﺻﻐﺮ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﺑﺼﺤﺘﻪ‪ g‬ﻭﻻ ﳚﺐ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻐﺴﻞ ﻣﻦ ﺟﺪﻳﺪ‪g‬‬ ‫‪٤٠‬‬
‫ﻭﻟﻜﻦ ﻻ ﳚﺰﻱ ﺍﻟﻐﺴﻞ ﺍﳌﺬﻛﻮﺭ ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ ﻭﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﺮﻭﻃﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳊﺪﺙ‬
‫ﺍﻷﺻﻐﺮ‪.‬‬
‫ ‪.@0 : )*+&+, -./‬‬

‫! >‪.->6 %T )5. : d-$ <& A : :< =4‬‬
‫@ ‪. 3 :12 %‬‬
‫ ‪.!" 0 : )*+&+, -./‬‬
‫‪٣٧‬‬
– ‪.........................................‬‬
‫ א א‪ W #$‬ﻟﻮ ﺃﺣﺪﺙ ﺑﺎﻷﺻﻐﺮ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﻓﻠﻪ ﺃﻥ ﻳﺘﻤﻪ‪ g‬ﻭﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ‬
‫‪٤١‬‬
‫ﺿﻢ ﺍﻟﻮﺿﻮﺀ ﺇﻟﻴﻪ ﺣﻴﻨﺌﺬ‪ g‬ﻭﻟﻪ ﺍﻟﻌﺪﻭﻝ ﺍﻻﺳﺘﺌﻨﺎﰲ ﻣﻦ ﺍﻟﺘﺮﺗﻴﱯ ﺇﱃ ﺍﻻﺭﲤﺎﺳﻲ ﻭﺑﺎﻟﻌﻜﺲ ﻭﻻ ﺣﺎﺟﺔ ﺣﻴﻨﺌﺬ‬
‫ﺇﱃ ﺿﻢ ﺍﻟﻮﺿﻮﺀ ‪.‬‬
‫ א א"!א ‪ W‬ﺇﺫﺍ ﺻﺪﺭ ﻣﻨﻪ ﺣﺪﺙ ﺃﺻﻐﺮ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﻛﻤﺎ ﻟﻮ ﺑﺎﻝ ﻣﺜﻼﹰ ﺃﻛﻤﻞ ﺍﻟﻐﺴﻞ ﰒ‬
‫‪٤٢‬‬
‫ﺗﻮﺿﺄ‪ g‬ﺃﻭ ﺗﺮﻛﻪ ﻭﺍﺳﺘﺄﻧﻒ ﺍﻟﻐﺴﻞ ﺑﻘﺼﺪ ﻣﺎ ﻋﻠﻴﻪ‪ g‬ﻭﺗﻮﺿﺄ ﺃﻳﻀﺎﹰ‪.‬‬
‫ " ) ‪: ,; : 4‬‬
‫ ﺱ ‪ :‬ﻣﱴ ﺗﺘﺤﻘﻖ ﺍﳉﻨﺎﺑﺔ )‬

‫ﺝ‪ :‬ﺗﺘﺤﻘﻖ ﺍﳉﻨﺎﺑﺔ ﺑﺄﺣﺪ ﺳﺒﺒﲔ‪:‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺧﺮﻭﺝ ﺍﳌﲏ ﺇﱃ ﺧﺎﺭﺝ ﺍﳉﺴﻢ‪ g‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪ g‬ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺣﺎﻝ‬
‫ﺍﻟﻴﻘﻈﺔ ﻭﺣﺎﻝ ﺍﻟﻨﻮﻡ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳉﻤﺎﻉ ‪ .‬ﻭﻳﺘﺤﻘﻖ ﺍﳉﻤﺎﻉ ﺑﺪﺧﻮﻝ ﺍﳊﺸﻔﺔ‪ 8L‬ﰲ ﻗ‪ç6‬ﺒ‪‬ﻞ ﺍﳌﺮﺃﺓ ﺃﻭ ﺩﺑﺮﻫﺎ ﻓﺘﺘﺤﻘﻖ ﺍﳉﻨﺎﺑﺔ‬
‫ﻟﻠﻄﺮﻓﲔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﻁ ﺃﻭ ﻭﻁﺀ ﺍﻟﺒﻬﻴﻤﺔ –ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻓﻬﻤﺎ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪ g‬ﻭﻳﺴﺒﺒﺎﻥ ﺍﳉﻨﺎﺑﺔ‬
‫ﺃﻳﻀﺎﹰ )ﻓﺘﻮﻯ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎﹰ(‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻧﻮﻡ ﺍﳌﺮﺃﺓ ﻣﻊ ﺯﻭﺟﻬﺎ ﻳﺴﺒﺐ ﺍﳉﻨﺎﺑﺔ )‬
‫ﺝ ‪ :‬ﳎﺮﺩ ﺍﻟﻨﻮﻡ ﻻ ﻳﺴﺒﺐ ﺍﳉﻨﺎﺑﺔ‪ g‬ﺑﻞ ﲢﺼﻞ ﺍﳉﻨﺎﺑﺔ ﺇﻣﺎ ﺑﺎﳉﻤﺎﻉ ﻭﺇﻣﺎ ﲞﺮﻭﺝ ﺍﳌﲏ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻼﻣﺴﺔ ﺍﳋﺘﺎﻧﲔ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺜﻴﺎﺏ )‬
‫ﺝ‪ :‬ﻻ ﺃﺛﺮ ﳍﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﻠﺰﻭﺟﺔ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺍﻟﺘﻘﺎﺀ ﺍﳋﺘﺎﻧﲔ )‬
‫ﺝ ‪ :‬ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳊﺸﻔﺔ ﻓﻘﺪ ﺣﺼﻠﺖ ﺍﳉﻨﺎﺑﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻠﺰﻭﺟﺔ ﻓﺈﺫﺍ ﱂ ﺗﻜﻦ ﺑﺼﻔﺎﺕ ﺍﳌﲏ ﻓﻬﻲ ﻣﺬﻱ‪.‬‬
‫ >‪. 3 : :< =4‬‬

‫ ‪.@ 3 : 12 %‬‬
‫ & \' ]‪.$ef D>I '%>6 g 0/‬‬
‫‪٣٨‬‬
– ‪.........................................‬‬
‫ﻲ ﺍﻻﻏﺘﺴﺎﻝ )‬
‫ ﺱ ‪ :‬ﺭﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﺃﱐ ﺍﺣﺘﻠﻤﺖ ﻓﻬﻞ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﻳﱰﻝ ﺍﳌﲏ ﺇﱃ ﺧﺎﺭﺝ ﺍﳉﺴﻢ ﻓﻼ ﳚﺐ ﻋﻠﻴﻚ ﺍﻟﻐﺴﻞ ‪‬ﺮﺩ ﺍﳊﻠﻢ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻧﺰﻝ ﻣﲏ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺟﺴﻢ ﺍﳌﺮﺃﺓ ﻣﻦ ﺩﻭﻥ ﲨﺎﻉ ﻓﻬﻞ ﳚﺐ ﺍﻟﻐﺴﻞ )‬
‫ﺝ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺴﻞ ﺑﺴﺒﺐ ﺧﺮﻭﺝ ﺍﳌﲏ ﻣﻨﻪ‪ .‬ﻭﻻ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺇﻻ ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻬﺎ ﺍﳌﲏ ﺃﻳﻀﺎﹰ‬
‫ﺃﻭ ﺣﺼﻞ ﺍﳉﻤﺎﻉ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻋﺎﱐ ﻣﻦ ﻣﺸﻜﻠﺔ ﺍﻻﺣﺘﻼﻡ )ﺧﺮﻭﺝ ﺍﳌﲏ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ( ﻓﻤﺎ ﻋﻼﺝ ﺫﻟﻚ )‬
‫ﺝ‪ :‬ﻣﺎ ﺩﻣﺖ ﺃﻋﺰﺑﺎﹰ ﻓﻠﻤﺎﺫﺍ ﺗﻌﺘﱪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺸﻜﻠﺔ ‪ !!ß‬ﳌﺎﺫﺍ ﻻ ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻛﺤﺎﻟﺔ ﻃﺒﻴﻌﻴﺔ ﺧﺼﻮﺻﺎﹰ ﳌﻦ‬
‫ﻫﻮ ﰲ ﻣﺜﻞ ﻋﻤﺮﻙ ﻭﻇﺮﻭﻓﻚ‪ .‬ﻛﻞ ﻣﺎ ﻫﻨﺎﻙ‪ :‬ﳚﺐ ﻋﻠﻴﻚ ﺍﻻﻏﺘﺴﺎﻝ ﺑﺴﺒﺐ ﺧﺮﻭﺝ ﺍﳌﲏ‪ g‬ﻭﻋﻠﻴﻚ ﺗﻄﻬﲑ‬
‫ﻣﻼﺑﺴﻚ ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺃﻭ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺃﺟﻨﺐ ﺍﻹﻧﺴﺎﻥ ﰒ ﺃﺣﺪﺙ ﺑﺎﻷﺻﻐﺮ? ﻭﺑﻌﺪ ﻓﺘﺮﺓ ﻗﺎﻡ ﻓﺒﺎﻝ ﻭﺍﺳﺘﱪﺃ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ‬
‫ﰒ ﺍﻏﺘﺴﻞ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ? ﻓﻬﻞ ﳚﺰﺉ ﻫﺬﺍ ﺍﻟﻐﺴﻞ ﻋﻦ ﺍﻟﻮﺿﻮﺀ )‬
‫ﺝ‪ :‬ﻧﻌﻢ‪ g‬ﳚﺰﺉ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻟﻮﺿﻮﺀ ﺑﻌﺪ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﺑﻌﺪ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﺑﺪﻋﺔ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻧﺎ ﺍﻵﻥ ﺟﻨﺐ ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻟﻐﺴﻞ ﻗﺒﻞ ﻇﻬﺮ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻣﻜﺎﻥ‬
‫ﻟﻼﺳﺘﺤﻤﺎﻡ ﺃﻭ ﻟﻠﻐﺴﻞ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺗﻮﺍﺟﺪ ﻓﻴﻪ? ﻭﻟﻜﲏ ﺃﺳﺘﻄﻴﻊ ﺍﻟﻮﺿﻮﺀ ﻓﻬﻞ ﺃﺗﻮﺿﺄ ﻭﺃﺻﻠﻲ‬
‫ﺇﱃ ﺃﻥ ﺍﻏﺘﺴﻞ) ﺃﻡ ﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﱴ ﺃﻏﺘﺴﻞ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻭﺃﺻﻠﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻗﻀﺎﺀ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﺼﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ﺃﻭ ﻟﻠﺼﻮﻡ ﰲ ﻭﻗﺘﻪ ﻭﻟﻮ ﺑﺘﻐﻴﲑ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺬﻫﺎﺏ ﺇﱃ‬
‫ﻣﻜﺎﻥ ﺁﺧﺮ ﻋﻨﺪﺋﺬ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻴﻤﻢ‪ g‬ﻭﺗﻀﻴﻒ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ‪ g‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﻻ ﺍﻟﺼﻴﺎﻡ‬
‫ﰲ ﺃﻭﻗﺎ‪‬ﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺗﻴﻤﻢ ﻭﺃﺻﻠﻲ ﻭﺃﻧﺎ ﻋﻠﻰ ﺟﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﺫﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻴﻚ ﲟﺮﺍﺟﻌﺘﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻚ ﺃﺣﺪ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫‪٣٩‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ) ﻭﻣﺎ ﺃﺣﻜﺎﻣﻬﺎ)‬
‫ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ‬
‫ﺍﳌﲏ ﻭﻫﻮ‬ ‫ﺍﻟﻮﺩﻱ ﻭﻫﻮ‬

‫ﺍﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ‬ ‫ﺍﳌﺬﻱ ﻭﻫﻮ ﺳﺎﺋﻞ ﺭﻗﻴﻖ‬ ‫ﺍﻟﺒﻮﻝ‬
‫ﺍﻟﻮﺫﻱ ﻭﻫﻮ‬ ‫ﳜﺮﺝ ﻋﻨﺪ ﺑﺪﺍﻳﺔ‬ ‫ﺳﺎﺋﻞ ﻟﺰﺝ‬
‫ﻳﺘﻜﻮ‪‬ﻥ ﻣﻨﻪ‬ ‫ﳜﺮﺝ ﺃﺣﻴﺎﻧ ﹰﺎ‬
‫ﺳﺎﺋﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ? ﳜﺮﺝ‬ ‫ﺍﳌﺪﺍﻋﺒﺔ ﺃﻭ ﺍﻟﺘﻘﺒﻴﻞ ﺃﻭ‬
‫ﳜﺮﺝ‬ ‫ﺍﻟﻨﻈﺮ ﺑﺸﻬﻮﺓ‪ .‬ﻭﻫﻮ‬ ‫ﻣﻦ ﺍﻟﺬﻛﺮ ﺑﻌﺪ‬
‫ﻋﺎﺩﺓ ﺑﺸﻬﻮﺓ?‬ ‫ﺍﻟﺒﻮﻝ‬
‫ﺃﺣﻴﺎﻧ ﹰﺎ ﺑﻌﺪ‬ ‫ﳜﺮﺝ ﺑﻼ ﺩﻓﻖ ﻭﻻ‬
‫ﻭﻳﺴﺒﺐ ﺍﻟﻔﺘﻮﺭ‬
‫ﺍﳌﲏ‪.‬‬ ‫ﻓﺘﻮﺭ‪ .‬ﻭﻭﻗﺖ ﺧﺮﻭﺟﻪ‬
‫ﰲ ﺍﳉﺴﺪ?‬
‫ﻭﳜﺮﺝ ﻣﻦ‬ ‫ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﳌﲏ‪.‬‬
‫ﺍﻟﺮﺟﺎﻝ ﺑﺪﻓﻖ‪.‬‬
‫ ﺍﻟﺒﻮﻝ ﳒﺲ‪ g‬ﻭﺧﺮﻭﺟﻪ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪.‬‬

‫ ﺍﳌﲏ ﳒﺲ‪ g‬ﻭﺧﺮﻭﺟﻪ ﻳﺴﺒﺐ ﺍﳉﻨﺎﺑﺔ ﻭﻳﻮﺟﺐ ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺍﳌﺬﻱ ﻭﺍﻟﻮﺩﻱ ﻭﺍﻟﻮﺫﻱ ﻛﻠﻬﺎ ﻃﺎﻫﺮﺓ ﻭﻻ ﺗﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ g‬ﺇﻻ ﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﺒﻮﻝ ﺃﻭ ﺍﳌﲏ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﳌﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﳊﻤﻞ )‬
‫ﺝ‪ :‬ﺍﳌﺬﻱ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺍﳊﻤﻞ‪ g‬ﻭﻟﻜﻦ ﻟﻮ ﺗﺴﺮﺏ ﻣﻌﻪ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﲏ ﻓﺈﻧﻪ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﳊﻤﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﺗﺘﻤﻜﻦ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺬﻱ? ﻭﺍﳌﲏ )‬
‫ﺝ‪ :‬אא ‪ W‬ﺇﺫﺍ ﻭﺻﻠﺖ ﺍﳌﺮﺃﺓ ﺇﱃ ﺫﺭﻭﺓ ﺍﻟﻠﺬﺓ ﻭﺧﺮﺟﺖ ﻣﻨﻬﺎ ﺭﻃﻮﺑﺔ ﻣﻊ ﻓﺘﻮﺭ ﺍﻟﺒﺪﻥ ﲢﻘﻘﺖ‬
‫‪٤٤‬‬
‫ﻟﺪﻳﻬﺎ ﺍﳉﻨﺎﺑﺔ‪ g‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻐﺴﻞ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺷﻜﺖ ﰲ ﻭﺻﻮﳍﺎ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻭ ﰲ ﺧﺮﻭﺝ‬
‫ﺍﻟﺮﻃﻮﺑﺔ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﺎ‪.‬‬
‫אא‪ W #$‬ﻭﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓﺎﳌﺎﺀ ﺍﳋﺎﺭﺝ ﻣﻦ ﻗﺒﻠﻬﺎ ﺑﺸﻬﻮﺓ ﻣﻮﺟﺐ ﻟﻠﺠﻨﺎﺑﺔ‪ g‬ﻭﻻ ﺃﺛﺮ ﳌﺎ ﺧﺮﺝ ﺑﻐﲑ‬
‫‪٤٥‬‬
‫ﺷﻬﻮﺓ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ )ﺍﻟﺴﺎﺋﻞ ﺍﳋﺎﺭﺝ ﻣﻦ ﻣﻬﺒﻠﻬﺎ ﻋﻨﺪﻣﺎ ﺗﺒﻠﻎ ﺍﻟﺸﻬﻮﺓ ﺍﳉﻨﺴﻴﺔ ﺫﺭﻭ‪‬ﺎ ﲝﻜﻢ ﺍﻟﺴﺎﺋﻞ‬
‫ﺍﳌﻨﻮﻱ ﰲ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ ﰲ ﺣﺎﻝ ﺍﻟﻨﻮﻡ ﺃﻭ ﰲ ﺣﺎﻝ ﺍﻟﻴﻘﻈﺔ((‪.8‬‬
‫ ‪. 0 : )*+&+, -./‬‬
‫‪٤٠‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﱂ ﳛﺪﺙ ﺍﳉﻤﺎﻉ ﻭﻟﻜﻦ ﺍﳌﺪﺍﻋﺒﺔ ﻓﻘﻂ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺧﺮﺝ ﺳﺎﺋﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‬
‫ﻓﻬﻞ ﺫﻟﻚ ﳛﻘﻖ ﺍﳉﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﳎﺮﺩ ﻣﺪﺍﻋﺒﺎﺕ ﺑﺴﻴﻄﺔ ﻓﻼ ﳚﺐ ﺍﻟﻐﺴﻞ‪ g‬ﻭﺍﻟﺴﺎﺋﻞ ﺍﳋﺎﺭﺝ ﻳﺴﻤﻰ )ﻣﺬﻳﺎﹰ(‪.‬‬
‫ﻼ)‬
‫ ﺱ ‪ :‬ﺧﺮﻭﺝ ﺍﳌﲏ ﺑﺴﺒﺐ ﺍﻟﺘﻔﻜﲑ ﻓﻘﻂ ﻫﻞ ﻳﻮﺟﺐ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﻛﺎﻣ ﹰ‬
‫ﺝ‪ 7 :‬ﺇﺫﺍ ﺧﺮﺝ ﺍﳌﲏ ﻓﻘﺪ ﲢﻘﻘﺖ ﺍﳉﻨﺎﺑﺔ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻐﺘﺴﻞ‪.‬‬
‫‪ G‬ﻃﺮﻳﻘﺔ ﺍﻟﻐﺴﻞ ﺛﺎﺑﺘﺔ‪ g‬ﻭﻟﻴﺲ ﻟﺪﻳﻨﺎ ﻏﺴﻞ ﻛﺎﻣﻞ ﻭﻏﺴﻞ ﻧﺎﻗﺺ‪.‬‬
‫‪ L‬ﺗﻌﻤﺪ ﺍﻻﺳﺘﻤﻨﺎﺀ ﺑﻐﲑ ﺍﻟﺰﻭﺟﺔ ﺣﺮﺍﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻫ‪$‬ﻞ ﳚﻮﺯ ﺇﺭﺿ‪$‬ﺎﻉ ﺍﻟﻄﻔ‪$‬ﻞ ﻭﺍﻷﻡ ﱂ ﺗﻐﺘﺴ‪$‬ﻞ ﻏﺴ‪$‬ﻞ ﺍﳉﻨﺎﺑ‪$‬ﺔ )‬
‫ﺝ‪ :‬ﳚﻮﺯ ﺫﻟﻚ‪ g‬ﻟﻜﻦ ﻻ ﻳﻨﺼﺢ ﺑﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﺭﻭﺣﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﻣﲏ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺃﺓ ﻣﺎ ﺗﻜﻠﻴﻔﻬﺎ )‬
‫‪.‬‬ ‫ﺝ‪ :‬ﺧﺮﻭﺝ ﻣﲏ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺃﺓ ﻻ ﻳﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻐﺴﻞ‪ g‬ﻭﻟﻜﻨﻪ ﳒﺲ‪ g‬ﻟﺬﺍ ﻋﻠﻴﻬﺎ ﺗﻄﻬﲑ ﻣﺎ ﺃﺻﺎﺑﻪ ﺍﳌﲏ‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﱰﻝ ﻣﻦ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﺑﻌﺪ ﺍﳉﻤﺎﻉ ﺑﺴﺎﻋﺔ ﺃﻭ ﺳﺎﻋﺘﲔ )‬
‫ﺝ‪ :‬ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﳌﲏ ﻗﻢ ﺑﺎﻟﺘﺒﻮﻝ‪ g‬ﰒ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ‪ g‬ﰒ ﺍﻏﺘﺴﻞ‪ g‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﺭﻃﻮﺑﺔ ﻣﺸﺘﺒﻬﺔ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺗﺒﲏ ﻋﻠﻰ ﺃ‪‬ﺎ ﻃﺎﻫﺮﺓ‪ g‬ﻭﻻ ﺗﻮﺟﺐ ﻻ ﻏﺴﻼﹰ ﻭﻻ ﻭﺿﻮﺀﺍﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺟﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﻳﻜﺮﻩ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳉﻨﺎﺑﺔ‪ g‬ﻭﳝﻜﻨﻪ ﺃﻥ ﻳﺘﻮﺿﺄ ﻟﲑﻓﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻭﻳﻨﺎﻡ ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻷﻛﻞ ﻋﻠﻰ ﺟﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﻣﻜﺮﻭﻩ‪ g‬ﻭﺗﺮﺗﻔﻊ ﺍﻟﻜﺮﺍﻫﺔ ﺑﺎﻟﻮﺿﻮﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﺑﻮﺿﻮﺀ ﻟﻜﻦ ﻋﻠﻰ ﺟﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻧﺰﻭﻝ ﺍﳌﺬﻱ ﺑﻌﺪ ﺍﻻﻏﺘﺴﺎﻝ ﻣﻦ ﺍﳉﻨﺎﺑﺔ )ﲨﺎﻉ ﺃﻭ ﺍﺣﺘﻼﻡ()‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻣﺬﻱ ﻗﻄﻌﺎﹰ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪.‬‬
‫" >‪.? : :< =4‬‬

‫ &‪.@ : G$% W+‬‬
‫‪٤١‬‬
– ‪.........................................‬‬
‫ﻭﺇﺫﺍ ﺷﻚ ﰲ ﻛﻮﻧﻪ ﻣﺬﻳﺎﹰ ﺃﻭ ﻣﻨﻴﺎﹰ ﺃﻭ ﻏﲑﻩ ﻓﺤﻜﻤﻪ ﻛﺎﻟﺘﺎﱄ‪:‬‬

‫) ‪ ( 7‬ﺇﻥ ﻛﺎﻥ ﱂ ﻳﺘﺒﻮﻝ ﻓﻴﺤﻜﻢ ﺑﻜﻮﻧﻪ ﻣﻨﻴﺎﹰ‪.‬‬
‫) ‪ ( G‬ﻭﺇﻥ ﺗﺒ‪‬ﻮﻝ ﻭﱂ ﻳﺴﺘﱪﺃ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ ﻓﻴﺤﻜﻢ ﺑﻜﻮﻧﻪ ﺑﻮﻻﹰ‪.‬‬
‫) ‪ ( L‬ﻭﺇﻥ ﺗﺒ‪‬ﻮﻝ ﻭﺍﺳﺘﱪﺃ ﺑﺎﳋﺮﻃﺎﺕ ﺍﻟﺘﺴﻊ ﻓﻴﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺮﻃﻮﺑﺔ ﺑﺄ‪‬ﺎ ﻃﺎﻫﺮﺓ‪ g‬ﻭﻻ ﺗﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ g‬ﻭﻻ‬
‫ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺍﻏﺘﺴ‪$$‬ﻞ ﺍﻟﺸ‪$‬ﺎﺏ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﺑﻌ‪$‬ﺪ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴ‪$‬ﺮﻳﺔ ﺃﻭ ﺍﳉﻤﺎﻉ ﺍﶈ‪$‬ﺮﻡ ﻭﺍﻟﻌﻴﺎﺫ‬
‫ﺑﺎﻟﻠ‪$$‬ﻪ ﻫ‪$‬ﻞ ﻳﻜﻔﻴﻪ ﻫﺬﺍ ﺍﻟﻐﺴ‪$‬ﻞ ﻋﻦ ﺍﻟﻮﺿ‪$‬ﻮﺀ ﻟﻠﺼ‪$‬ﻼﺓ ﺃﻡ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴ‪$$‬ﻞ ﰒ ﺍﻟﻮﺿ‪$‬ﻮﺀ‬
‫ﻟﻠﺼ‪$‬ﻼﺓ )‬
‫ﺝ‪ :‬ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﻳﻜﻔﻲ ﻋﻦ ﺍﻟﻮﺿﻮﺀ‪ g‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳉﻨﺎﺑﺔ ﻣﻦ ﺍﳊﺮﺍﻡ –ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫ " ‪: <=) : 6,‬‬

‫ ﺱ ‪ :‬ﻛﻢ ﻣﺪﺓ ﺍﳊﻴﺾ ) ﻭﻣﺪﺓ ﺍﻟﻨﻔﺎﺱ? ﻭﻣﺪﺓ ﺍﻻﺳﺘﺤﺎﺿﺔ )‬
‫ﺝ‪ :‬ﺍﳊﻴﺾ ﻳﺘﺮﺍﻭﺡ ﺑﲔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻋﺸﺮﺓ‪ .‬ﻓﺎﳊﻴﺾ ﻻ ﻳﻜﻮﻥ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﻭﻻ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﻨﻔﺎﺱ ﻓﻴﺘﺮﺍﻭﺡ ﺑﲔ ﳊﻈﺔ ﺇﱃ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﺤﺎﺿﺔ ﻓﻼ ﻣﺪﺓ ﳏﺪﺩﺓ ﳍﺎ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﻛﻞ ﺷﻬﺮ ﺗﺄﰐ ﱄ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻧﻘﻄﺔ ﺩﻡ ﻓﻘﻂ ﻭﺑﻌﺪ ﺫﻟﻚ‬
‫ﺗﱰﻝ ﻏﺰﻳﺮﺓ ﳌﺪﺓ ﺗﺴﻌﺔ ﺃﻳﺎﻡ ‪ ،‬ﻫﻞ ﻳﻌﺘﱪ ﺍﻟﻴﻮﻣﺎﻥ ﺍﻷﻭﻻﻥ ﺩﻭﺭﺓ ﺃﻡ ﻻ) ﻭﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻟﻮ‬
‫ﻧﺰﻟﺖ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻧﻘﻄﺔ ﻭﱂ ﻳﱰﻝ ﺑﻌﺪ ﺫﻟﻚ ﺷﻲﺀ )‬
‫ﺝ‪ :‬ﰲ ﺍﻟﻴﻮﻣﲔ ﺍﻷﻭﻟﲔ ﺇﺫﺍ ﻧﺰﻟﺖ ﻧﻘﺎﻁ ﺩﻡ‪ g‬ﻭﱂ ﻳﻮﺟﺪ ﺩﻡ ﰲ ﺍﻟﻔﺮﺝ ﺧﻼﻝ ﺑﻘﻴﺔ ﺳﺎﻋﺎﺕ ﺍﻟﻴﻮﻡ‪ g‬ﻓﻬﻮ ﻟﻴﺲ‬
‫ﻣﻦ ﺍﳊﻴﺾ‪ g‬ﻷﻧﻪ ﻳﺸﺘﺮﻁ ﰲ ﺍﳊﻴﺾ ﺃﻥ ﻳﺴﺘﻤﺮ ﺍﻟﺪﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻮ ﰲ ﺑﺎﻃﻦ ﺍﻟﻔﺮﺝ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﻳﺘﻮﻗﻒ ﺍﻟﺪﻡ ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻳﻌﻮﺩ) ﻣﺎ ﺍﳊﻜﻢ‬
‫ﻫﻞ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺍﻏﺘﺴﻞ ﻭﺃﻣﺎﺭﺱ ﺣﻴﺎﰐ ﺍﻟﻌﺎﺩﻳﺔ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻃﻦ ﺍﻟﻔﺮﺝ ﻣﻠﻮﺛﺎﹰ ﺑﺎﻟﺪﻡ‪ g‬ﲝﻴﺚ ﺗﺘﻠﻮﺙ ﺍﻟﻘﻄﻨﺔ ﻟﻮ ﺃﺩﺧﻠﺘﻬﺎ‪ g‬ﻓﺎﻟﺪﻡ ﻣﺎ ﺯﺍﻝ ﻣﺴﺘﻤﺮﺍﹰ ﻭﱂ‬
‫ﻳﻨﻘﻄﻊ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﳊﻴﺾ ﻳﻌﻴﻖ ﺍﳌﺮﺃﺓ ﰲ ﺳﻠﻮﻛﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ )‬
‫ ﺝ‪ :‬ﺇﺫﺍ ﻗﺎﻣﺖ ﺑﺘﻄﺒﻴﻖ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻼ ﻳﻜﻮﻥ ﺍﳊﻴﺾ ﻋﺎﺋﻘﺎﹰ ﻋﻦ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫‪٤٢‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻗﺮﺍﺀﺓ ﺯﻳﺎﺭﺓ ﻋﺎﺷﻮﺭﺍﺀ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺾ ﻣﻜﺮﻭﻩ ﺃﻡ ﺟﺎﺋﺰ ﺑﻼ ﻛﺮﺍﻫﺔ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻠﺠﻤﻴﻊ ﺣﱴ ﺍﳊﺎﺋﺾ ﺯﻳﺎﺭﺓ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ & ﻛﻞ ﻳﻮﻡ‪ .‬ﻧﻌﻢ‪ g‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ‬
‫ﻣﺴﺄﻟﺔ ﺩﺧﻮﻝ ﺍﳊﺎﺋﺾ ﺇﱃ ﻣﺸﺎﻫﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﻐﺴﻞ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﳊﻴﺾ ﻭﺍﺟﺐ )‬
‫ﺝ‪ :‬ﳚﺐ ﺍﻟﻐﺴﻞ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﺍﳌﺸﺮﻭﻃﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻄﻮﺍﻑ‪ g‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳌﺴﺘﺤﺒﺔ ﺍﳌﺸﺮﻭﻃﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺃﻭ ﺍﻟﱵ ﻳﺴﺘﺤﺐ ﳍﺎ ﺍﻟﻄﻬﺎﺭﺓ‪ g‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﺎﻟﻄﻬﺎﺭﺓ ﰲ‬
‫ﻧﻔﺴﻬﺎ ﻣﺴﺘﺤﺒﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺗﺄﺗﻴﻬﺎ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﻭﻫﻲ ﰲ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻣﻦ ﻋﻤﺮﻫﺎ )‬
‫ﺝ‪:‬‬
‫ﺍﻟﻨﺴﺎﺀ ﺑﻌﺪ ﺳﻦ‬

‫ﺍﳋﻤﺴﲔ‬
‫ﺍﻟﻘﺮﺷﻴﺎﺕ‬
‫ﺑﻘﻴﺔ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺍﻟﺴﺎﺩﺍﺕ‬
‫)ﺍﳋﺎﻣﻨﺌﻲ ﻭﺍﻟﺸﲑﺍﺯﻱ( ﻛﻞ ﺩﻡ‬ ‫)ﺍﻟﺴﻴﺴﺘﺎﱐ( ﻣﺎ ﺑﲔ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﺇﺫﺍ‬

‫ﺍﻧﻄﺒﻖ ﻋﻠﻰ ﺍﻟﺪﻡ ﺷﺮﻭﻁ ﺍﳊﻴﺾ ﻭﺻﻔﺎﺗﻪ‬ ‫ﳝﻜﻦ ﺃﻥ ﲢﻴﺾ ﺇﱃ ﲤﺎﻡ‬
‫ﺗﺮﺍﻩ ﺑﻌﺪ ﺍﳋﻤﺴﲔ ﻓﻬﻮ ﻟﻴﺲ‬ ‫ﻓﻬﻮ ﺣﻴﺾ? ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑ ﹰﺎ ﺃﻥ ﲡﻤﻊ‬ ‫ﺍﻟﺴﺘﲔ ﻣﻦ ﺍﻟﻌﻤﺮ‬
‫ﺣﻴﻀ ﹰﺎ‬ ‫ﺑﲔ ﺗﺮﻭﻙ ﺍﳊﺎﺋﺾ ﻭﺃﻓﻌﺎﻝ ﺍﳌﺴﺘﺤﺎﺿﺔ‬
‫ אא‪ :#$‬ﺃﻣﺎ ﺳﻦ ﺍﻟﻴﺄﺱ ﺍﳌﻮﺟﺐ ﻟﺴﻘﻮﻁ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﻓﻬﻮ ﲬﺴﻮﻥ ﺳﻨﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺗﺸﺘﺮﻁ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳊﻴﺾ ﺃﺛﻨﺎﺀ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ )‬
‫ﺝ‪ :‬ﻻ ﺗﺸﺘﺮﻁ ﺍﻟﻄﻬﺎﺭﺓ ﻟﺰﻳﺎﺭﺓ ﺍﳌﻘﺎﺑﺮ‪ g‬ﺃﻣﺎ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﺸﺎﻫﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ∋ ﻓﻬﻮ ﺃﻣﺮ ﺁﺧﺮ‪.‬‬
‫‪٤٣‬‬
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‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﳊﺎﺋﺾ ﺇﱃ ﻣﺸﺎﻫﺪ ﺃﺑﻨﺎﺀ ﺍﻷﺋﻤﺔ ∋ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ‪ :‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺐ ﻭﺍﳊﺎﺋﺾ ﺍﳌﺸﺎﻫﺪ ﺍﳌﺸﺮﻓﺔ ﻷﻭﻻﺩ ﺍﻷﺋﻤﺔ∋‪ .8X‬ﻧﻌﻢ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ‬
‫ﰲ ﺍﳌﺸﺎﻫﺪ ﻣﻮﻗﻮﻓﺔ ﻣﺴﺠﺪﺍﹰ‪ g‬ﻓﻬﺬﺍ ﺍﳉﺰﺀ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﲨﻴﻊ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ‪ g‬ﻭﻣﻨﻬﺎ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻠﺒﺚ‬
‫ﻓﻴﻬﺎ ﻟﻠﺠﻨﺐ ﻭﺍﳊﺎﺋﺾ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺰﺉ ﺍﻟﻐﺴﻞ ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﻟﻜﻞ ﺻﻼﺓ ﰲ ﺍﻻﺳﺘﺤﺎﺿﺔ ﺍﻟﻘﻠﻴﻠﺔ )‬
‫ﺝ‪ :‬ﺍﳌﺴﺘﺤﺎﺿﺔ ﺍﻟﻘﻠﻴﻠﺔ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺿﻮﺀ ﺃﺳﺎﺳﺎﹰ ﻭﻟﻴﺲ ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻧﺎ ﺍﻣﺮﺃﺓ ﺫﻫﺒﺖ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﺑﻌﺪ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻣﺒﺎﺷﺮﺓ ﻓﻮﺟﺌﺖ ﺑﺎﳊﻴﺾ‪ .‬ﺍﳌﺸﻜﻠﺔ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﳌﺴﺠﺪ ﻓﻴﻪ ﻣﺄﰎ ﺣﺴﻴﲏ ﻭﺍﺿﻄﺮﺭﺕ ﺃﻥ ﺃﺑﻘﻰ? ﻷﻥ ﺃﻫﻠﻲ ﻛﺎﻧﻮﺍ ﻣﻌﻲ ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻰ ﺍﳌﺄﰎ? ﻭﺑﻌﺪ‬
‫ﻲ ﺷﻲﺀ )‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﱪﻛﺔ ﺧﺮﺟﺖ ﻣﻦ ﺍﳌﺴﺠﺪ ﻓﻬﻞ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﻛﺎﻥ ﻋﻠﻴﻚ ﺃﻥ ﲣﺮﺟﻲ ﻣﻦ ﺍﳌﺴﺠﺪ ﻭﺗﻨﺘﻈﺮﻱ ﺑﺎﳋﺎﺭﺝ‪.‬‬
‫ﺍﻵﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﺴﺘﻐﻔﺮﻱ ﻭﺗﺘﻮﰊ‪ g‬ﻭﺗﻨﻮﻱ ﻋﺪﻡ ﻓﻌﻞ ﺫﻟﻚ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﻟﻠﺤﺎﺋﺾ ﺃﻥ ﺗﺴﺘﺤﻢ ﻟﺘﺰﻳﻞ ﻋﻨﻬﺎ ﺍﻷﻭﺳﺎﺥ ﻭﺭﺍﺋﺤﺔ ﺍﻟﺪﻡ ﺍﻟﻘﺬﺭﺓ )‬
‫ﺝ‪ :‬ﳚﻮﺯ ﳍﺎ ﺃﻥ ﺗﺴﺘﺤﻢ ﻛﻤﺎ ﺗﺸﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳊﺎﺋﺾ ﺃﻥ ﲤﺴﻚ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﰲ ‪‬ﺎﺭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ)‬
‫ﺝ‪ :‬ﺍﳌﺮﺃﺓ ﺍﳊﺎﺋﺾ ﻻ ﻳﺼﺢ ﻣﻨﻬﺎ ﺍﻟﺼﻴﺎﻡ‪ g‬ﻭﳍﺎ ﺃﻥ ﺗﺄﻛﻞ ﻭﺗﺸﺮﺏ ﻛﻤﺎ ﺗﺸﺎﺀ‪ g‬ﻟﻜﻦ ﲝﻴﺚ ﻻ ‪‬ﺘﻚ ﺣﺮﻣﺔ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﻜﺮﱘ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﺍﻟﻄﻬﺮ ﺍﳌﺘﺨﻠﻞ ﰲ ﺑﺎﺏ ﺍﳊﻴﺾ )‬
‫ﺝ‪ :‬ﻋﺒﺎﺭﺓ ﺍﻟﻄﻬﺮ ﺍﳌﺘﺨﻠﻞ ﳍﺎ ﻣﻌﲎ ﺧﺎﺹ‪ g‬ﻭﻫﻮ ﻛﺎﻟﺘﺎﱄ ‪:‬‬
‫ﻟﻮ ﺭﺃﺕ ﺍﻟﺪﻡ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻣﺜﻼﹰ‪ g‬ﰒ ﻧﻘﻲ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻟﺪﻡ ﲤﺎﻣﺎﹰ ﳌﺪﺓ ﻳﻮﻣﲔ ﻣﺜﻼﹰ‪ g‬ﰒ ﺭﺟﻊ ﺍﻟﺪﻡ ﻣﺮﺓ‬
‫ﺃﺧﺮﻯ‪.‬‬
‫ﻫﺬﺍﻥ ﺍﻟﻴﻮﻣﺎﻥ ﺍﻟﻠﺬﺍﻥ ﻻ ﺩﻡ ﻓﻴﻬﻤﺎ ﺃﺑﺪﺍﹰ‪ g‬ﻭﺍﻟﻮﺍﻗﻌﺎﻥ ﺑﲔ ﺍﻟﺪﻣﲔ‪ g‬ﻧﺴﻤﻴﻬﺎ ﺑﺄﻳﺎﻡ ﺍﻟﻄﻬﺮ ﺍﳌﺘﺨﻠﻞ‪ g‬ﻷ‪‬ﺎ ﺃﻳﺎﻡ‬
‫ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺪﻡ ﻭﻟﻜﻨﻪ ﻣﺘﺨﻠﻞ ﻭﻣﺘﻮﺳﻂ ﺑﲔ ﺩﻡ ﻗﺒﻠﻪ ﻭﺩﻡ ﺑﻌﺪﻩ ‪.‬‬
‫ﺃ ﺻﻮﺭ ﺍﻟﺪﻡ ﺍﳌﺘﺨﻠﻞ ﻣﺘﻌﺪﺩﺓ ﺣﺴﺐ ﳎﻤﻮﻉ ﺃﻳﺎﻡ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ g‬ﻭﺃﻳﺎﻣﻪ‪ g‬ﻭﺃﻳﺎﻡ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﺑﻌﺪﻩ‪.‬‬
‫ ‪. 0 : )*+&+, -./‬‬
‫‪٤٤‬‬
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‫ﺏ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻜﻢ ﺍﻟﻨﻘﺎﺀ ﺍﳌﺘﺨﻠﻞ ﰲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻓﺒﻌﻀﻬﻢ ﻳﺮﺍﻩ ﺗﺎﺑﻌﺎﹰ ﻟﻠﺤﻴﺾ‪ g‬ﻭﺑﻌﻀﻬﻢ‬
‫ﻻ ﻳﺮﺍﻩ ﻛﺬﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﺍﻣﺮﺃﺓ ﺭﺃﺕ ﺍﻟﺪﻡ ﻳﻮﻣﲔ ﻭﺍﻧﻘﻄﻊ? ﰒ ﺭﺃﺗﻪ ﺑﻌﺪ ﺃﻳﺎﻡ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻭﺍﻧﻘﻄﻊ‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ )‬
‫ﺝ‪ :‬ﺃﻗﻞ ﺃﻳﺎﻡ ﻟﻠﺤﻴﺾ ﻫﻮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﻮﺍﻟﻴﺔ‪ .‬ﻓﻠﻮ ﺍﻧﻘﻄﻊ ﺍﻟﺪﻡ ﺑﻌﺪ ﻳﻮﻣﲔ ﻓﻘﻂ ﲤﺎﻣﺎﹰ ﲝﻴﺚ ﻓﺘﺮﺓ ﻃﻮﻳ‪6‬ﻠﺔ‬
‫ﻻ ﻳﻮﺟﺪ ﰲ ﺑﺎﻃﻦ ﺍﻟﻔﺮﺝ‪ g‬ﺇﺫﻥ ﻫﻮ ﻟﻴﺲ ﺣﻴﻀﺎﹰ‪ .‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻧﺖ ﻓﺘﺮﺓ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ ﻳﺴﲑﺓ ﻣﺘﻌﺎﺭﻓﺔ ﻋﻨﺪ‬
‫ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺃﺛﻨﺎﺀ ﻋﺎﺩ‪‬ﻦ ﻓﻬﺬﺍ ﺍﻻﻧﻘﻄﺎﻉ ﻻ ﻳﻀﺮ ﺑﺎﳊﻴﺾ‪.8B‬‬
‫ ﺱ ‪ :‬ﻳﺬﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ )ﺍﳉﻤﻊ ﺑﲔ ﺗﺮﻭﻙ ﺍﳊﺎﺋﺾ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻫﺮﺓ( ﻓﻤﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ )‬
‫ﺝ‪ :‬ﺃﻱ ﺗﺘﺮﻙ ﺍﻷﻣﻮﺭ ﺍﶈﺮﻣﺔ ﻋﻠﻰ ﺍﳊﺎﺋﺾ )ﻛﺎﳉﻤﺎﻉ ﻭﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﻣﺲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ( ﻭﻟﻜﻦ‬
‫ﻣﻊ ﺫﻟﻚ ﺗﺼﻠﻲ ﻭﺗﺼﻮﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺍﳊﺎﺋﺾ ﲪﻞ ﻛﺘﺎﺏ ﺍﷲ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﻪ) ﻭﻣﺎ ﺣﺎﻝ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺍﻟﻼﰐ ﻳﺪﺭﺳﻦ ﺍﻟﻘﺮﺁﻥ )‬
‫ﺝ‪ :‬ﻳﻜﺮﻩ ﻟﻠﺤﺎﺋﺾ ﲪﻞ ﺍﳌﺼﺤﻒ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﻪ‪ .‬ﻭﳛﺮﻡ ﻋﻠﻴﻬﺎ ﻗﺮﺍﺀﺓ ﺁﻳﺎﺕ ﺍﻟﺴﺠﺪﺓ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺭﺃﻱ‬
‫אא ‪ 83‬אא‪ #$‬אא"!א ‪ g%7‬ﻭﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻔﱵ ﲝﺮﻣﺔ ﻗﺮﺍﺀﺓ ﺃﻱ ﺁﻳﺔ ﻣﻦ ﺍﻟﺴﻮﺭﺓ‬
‫‪٥٠‬‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺴﺠﺪﺓ ﺍﻟﻮﺍﺟﺒﺔ‪ .‬ﻭﻋﻠﻰ ﻣﺪﺍﺭﺱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻟﺘﺴﺒﻴﺢ ﻟﻠﻤﺮﺃﺓ ﺍﳊﺎﺋﺾ )‬
‫ﺝ‪ :‬ﳚﻮﺯ ﺫﻟﻚ‪ .‬ﻭﻳﺴﺘﺤﺐ ﳍﺎ ﺍﻟﻮﺿﻮﺀ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﳉﻠﻮﺱ ﻣﺴﺘﻘﺒﻠﺔ ﺍﻟﻘﺒﻠﺔ ﻭﺗﺸﺘﻐﻞ ﺑﺬﻛﺮ‬
‫ﺍﷲ‪ g‬ﻭﺍﻷﻭﱃ ﺃﻥ ﺗﻜﺮﺭ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﻷﺭﺑﻊ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻗﺮﺍﺀﺓ ﺍﻷﺩﻋﻴﺔ ﻟﻠﺤﺎﺋﺾ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻜﻞ ﺇﻧﺴﺎﻥ –ﺣﱴ ﺍﳊﺎﺋﺾ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫! >‪. 3 12 % A? : :< =4‬‬

‫@ ‪.@@0 : )*+&+, -./‬‬
‫" >‪. ? : :< =4‬‬
‫" ‪.!! 3 12 %‬‬
‫‪٤٥‬‬
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‫ ﺱ ‪ :‬ﺑﻌﺪ ﺃﻥ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﺑﺄﺳﺒﻮﻋﲔ ﻧﺰﻝ ﺩﻡ ﺁﺧﺮ ﻓﻬﻞ ﻫﻮ ﺣﻴﺾ )‬

‫ﺝ‪ :‬ﺇﺫﺍ ﺍﻧﻄﺒﻖ ﻋﻠﻰ ﺍﻟﺪﻡ ﺍﻟﺜﺎﱐ ﺷﺮﻭﻁ ﺍﳊﻴﺾ ﻓﻬﻮ ﺣﻴﺾ‪ g‬ﻭﻻ ﻣﺎﻧﻊ ﺷﺮﻋﺎﹰ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﺪﻭﺭﺓ ﻣﺮﺗﲔ ﰲ‬
‫ﺷﻬﺮ ﻭﺍﺣﺪ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﺤﺎﺋﺾ ﺃﻥ ﺗﺼﺒﻎ ﺷﻌﺮﻫﺎ )‬
‫ﺝ‪ :‬ﳚﻮﺯ‪ g‬ﻭﺇﻥ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺮﺍﻫﺔ ﺍﳋﻀﺎﺏ ﻭﻣﺎ ﺷﺎﺑﻪ ﻟﻠﺤﺎﺋﺾ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﲢﻴﺾ ﺍﳊﺎﻣﻞ )‬
‫ﺝ‪ :‬אא ‪ W‬ﻣﺎ ﺗﺮﺍﻩ ﺍﳌﺮﺃﺓ ﺃﺛﻨﺎﺀ ﲪﻠﻬﺎ ﻣﻦ ﺍﻟﺪﻡ ﺇﻥ ﻛﺎﻥ ﺑﺼﻔﺎﺕ ﺍﳊﻴﺾ ﻭﺷﺮﺍﺋﻄﻪ ﺃﻭ ﻛﺎﻥ ﰲ‬
‫‪٥٢‬‬
‫ﺃﻳﺎﻡ ﻋﺎﺩ‪‬ﺎ ﻭﺍﺳﺘﻤﺮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻮ ﰲ ﺍﻟﺒﺎﻃﻦ ﻓﻬﻮ ﺣﻴﺾ‪ g‬ﻭﺇﻻ ﻓﻬﻮ ﺍﺳﺘﺤﺎﺿﺔ‪.‬‬
‫אא‪ W #$‬ﳚﺘﻤﻊ ﺍﳊﻴﺾ ﻣﻊ ﺍﳊﻤﻞ ﻗﺒﻞ ﻇﻬﻮﺭﻩ ﻭﺑﻌﺪ ﻇﻬﻮﺭﻩ‪ g‬ﻧﻌﻢ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﻋﻠﻰ‬
‫‪٥٣‬‬
‫ﺍﳊﺎﻣﻞ ﺫﺍﺕ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻮﻗﺘﻴﺔ ﺍﳉﻤﻊ ﺑﲔ ﺗﺮﻭﻙ ﺍﳊﺎﺋﺾ ﻭﺃﻓﻌﺎﻝ ﺍﳌﺴﺘﺤﺎﺿﺔ ﰲ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﻣﺎ ﺇﺫﺍ‬
‫ﺭﺃﺕ ﺍﻟﺪﻡ ﺑﻌﺪ ﻣﻀﻲ ﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ ﻣﻦ ﺃﻭﻝ ﻋﺎﺩ‪‬ﺎ ﻭﻛﺎﻥ ﺍﻟﺪﻡ ﺑﺼﻔﺎﺕ ﺍﳊﻴﺾ‪ g‬ﻭﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﺣﻜﻢ ﺍﳊﺎﻣﻞ ﻭﻏﲑ ﺍﳊﺎﻣﻞ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪.‬‬
‫אא"!א ‪ W‬ﺍﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ ﻭﺍﳌﺮﺿﻌﺔ ﳝﻜﻦ ﺃﻥ ﲢﻴﺾ‪.‬‬
‫‪٥٤‬‬
‫ ﺱ ‪ :‬ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﱂ ﺗﺒﺎﺩﺭ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﺼﻼﺓ? ﻭﺑﻌﺪ ﺳﺎﻋﺔ ﺣﺎﺿﺖ ﺍﳌﺮﺃﺓ ﻓﻬﻞ ﳚﺐ‬
‫ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﱂ ﺗﺼﻠﻬﺎ )‬
‫ﺝ ‪ :‬ﻧﻌﻢ‪ g‬ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ ﺑﻌﺪ ﺃﻥ ﺗﻄﻬﺮ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﰲ ﻋﺎﺩ‪‬ﺎ ﺍﻟﺸﻬﺮﻳﺔ )‬
‫ﺝ‪ :‬ﺃ ﺣﻜﻢ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﺰﻭﺟﺔ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺾ ‪:‬‬
‫) ‪ ( 7‬ﳛﺮﻡ ﲨﺎﻉ ﺍﳊﺎﺋﺾ – ﰲ ﺍﻟﻘﹸﺒ‪‬ﻞ – ﻭﻗﻴﻞ ﺃﻧﻪ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪.‬‬
‫) ‪ ( G‬ﻳﻜﺮﻩ ﺍﻻﺳﺘﻤﺘﺎﻉ ﲟﺎ ﲢﺖ ﺍﳌﺌﺰﺭ ﳑﺎ ﺑﲔ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ‪ g‬ﻭﻟﻜﻨﻪ ﺟﺎﺋﺰ‪.‬‬
‫) ‪ ( L‬ﻻ ﺑﺄﺱ ﺑﺎﻻﺳﺘﻤﺘﺎﻉ ﺑﺒﻘﻴﺔ ﺍﳉﺴﺪ )ﺧﺎﺭﺝ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ(‪.‬‬
‫ﺏ ﺣﻜﻢ ﺍﻟﻜﻔﺎﺭﺓ‪:‬‬
‫ " ‪. @0 : )*+&+, -./‬‬

‫" >‪. 3 : :< =4‬‬
‫" ‪. 3 12 %‬‬
‫‪٤٦‬‬
– ‪.........................................‬‬
‫ﻣﻦ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﺍﳊﺎﺋﺾ ﰲ ﺍﻟﻘﹸﺒ‪‬ﻞ ﻋﺎﳌﺎﹰ ﻓﻌﻠﻴﻪ ﻛﻔﺎﺭﺓ )ﺍﻹﻣﺎﻡ ﺍﳋﻤﻴﲏ‪ :‬ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ( )ﺍﻟﺴﻴﺪ‬
‫ﺍﻟﺴﻴﺴﺘﺎﱐ ﻭﺍﻟﺴﻴﺪ ﺻﺎﺩﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ(‪.‬‬
‫ﺝ ﻣﻘﺪﺍﺭ ﺍﻟﻜﻔﺎﺭﺓ ‪:‬‬
‫) ‪ ( 7‬ﺇﺫﺍ ﻭﻗﻊ ﺍﳉﻤﺎﻉ ﰲ ﺍﻟﺜﻠﺚ ﺍﻷﻭﻝ ﻣﻦ ﺃﻳﺎﻡ ﺍﳊﻴﺾ ﻓﺪﻳﻨﺎﺭ‪.‬‬
‫) ‪ ( G‬ﻭﺇﺫﺍ ﻭﻗﻊ ﰲ ﺍﻟﺜﻠﺚ ﺍﻟﺜﺎﱐ ﻓﻨﺼﻒ ﺩﻳﻨﺎﺭ‪.‬‬
‫) ‪ ( L‬ﻭﺇﺫﺍ ﻭﻗﻊ ﰲ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻓﺮﺑﻊ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﺍﻟﺪﻳﻨﺎﺭ ﻳﺴﺎﻭﻱ ﺗﻘﺮﻳﺒﺎﹰ (‪ L,‬ﻏﺮﺍﻣﺎﹰ ﻣﻦ ﺍﻟﺬﻫﺐ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﻟﻠﻤﺮﺃﺓ ﻣﺎ ﺩﺍﻣﺖ ﺣﺎﺋﻀ ﹰﺎ ﺃﻥ ﺗﻐﺘﺴﻞ ﺍﻷﻏﺴﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﺃﻭ ﺍﳌﺴﺘﺤﺒﺔ )‬
‫ﺝ‪ :‬אא ‪W‬ﻫﻞ ﻳﺼﺢ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﺣﺎﻝ ﺍﳊﻴﺾ ﲝﻴﺚ ﻳﻜﻮﻥ ﻣ‪‬ﺴﻘﻄﺎﹰ ﻟﺘﻜﻠﻴﻒ ﺍﳌﺮﺃﺓ ﺍﳉﹸﻨ‪‬ﺐ‪ß‬‬
‫‪٥٥‬‬
‫ﰲ ﺍﻟﻔﺮﺽ ﺍﳌﺬﻛﻮﺭ ﺻﺤﺔ ﺍﻟﻐﺴﻞ ﳏﻞ ﺇﺷﻜﺎﻝ‪.‬‬

‫ א א‪ W #$‬ﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﺎ ﺗﺼﺢ ﻃﻬﺎﺭ‪‬ﺎ ﻣﻦ ﺍﳊﺪﺙ ﺍﻷﻛﱪ ﻏﲑ ﺍﳊﻴﺾ‪ g‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺟﻨﺒﺎﹰ‬
‫‪٥٦‬‬
‫ﻭﺍﻏﺘﺴﻠﺖ ﻋﻦ ﺍﳉﻨﺎﺑﺔ ﺻﺢ‪ g‬ﻭﻛﺬﻟﻚ ﻳﺼﺢ ﻣﻨﻬﺎ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻷﻏﺴﺎﻝ ﺍﳌﻨﺪﻭﺑﺔ‪ g‬ﻧﻌﻢ ﰲ ﺻﺤﺔ ﻏﺴﻞ ﺍﳉﻤﻌﺔ‬
‫ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻨﻘﺎﺀ ﺇﺷﻜﺎﻝ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻏﺴﻞ ﺍﳊﻴﺾ ﳚﺰﺉ ﻋﻦ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ )‬
‫ﺝ‪ :‬ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﳚﺰﺉ ﻋﻦ ﻏﺴﻞ ﺍﳊﻴﺾ ﺑﺎﻻﺗﻔﺎﻕ‪ g‬ﺃﻱ ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺟﻨﺒﺎﹰ ﻭﺣﺎﺋﻀﺎﹰ – ﻭﺍﻧﺘﻬﻰ‬
‫ﺍﳊﻴﺾ ﻓﺎﻏﺘﺴﻠﺖ ﺑﻨﻴﺔ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﻓﻬﻮ ﻛﺎﻑ‪ .‬ﻭﻟﻜﻦ ﺍﻷﻓﻀﻞ ﻭﺍﻷﺣﻮﻁ ﺃﻥ ﺗﻨﻮﻱ ﻛﻼ ﺍﻟﻐﺴﻠﲔ‪.‬‬
‫ﺃﻣﺎ ﻟﻮ ﻧﻮﺕ ﻓﻘﻂ ﻏﺴﻞ ﺍﳊﻴﺾ ﻓﻔﻴﻪ ﺧﻼﻑ‪:‬‬
‫אא ‪ :‬ﻻ ﳚﺰﺉ ﻋﻦ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ‪ g‬ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻐﺘﺴﻞ ﻟﻠﺠﻨﺎﺑﺔ‪.‬‬
‫‪٥٧‬‬
‫אא‪ #$‬אא"!א ‪ :%3‬ﳚﺰﺉ‪.‬‬

‫‪٥٨‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﳚﺎﻣﻊ ﺯﻭﺟﺘﻪ ﺑﻌﺪ ﺃﻥ ﺗﻨﺘﻬﻲ ﻣﻦ ﺍﳊﻴﺾ ﻭﻗﺒﻞ ﺃﻥ ﺗﻐﺘﺴﻞ ﻏﺴﻞ‬
‫ﺍﳊﻴﺾ )‬
‫"" ‪." 0 : )*+&+, -./‬‬

‫" >‪. 3 : :< =4‬‬
‫" ‪.! 0 : )*+&+, -./ '( G]ef W+& : hi `4&Y‬‬
‫!" >‪. 3 : :< =4‬‬
‫@" ‪."0 A%TK AI$ % -./ O]/‬‬
‫‪٤٧‬‬
– ‪.........................................‬‬
‫ﺝ‪ :‬אא ‪W‬ﳚﻮﺯ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ‪.‬‬

‫ ‬ ‫‪٦٠‬‬
‫אא‪ W #$‬ﳚﻮﺯ‪ g‬ﻟﻜﻦ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺃﻥ ﺗﻐﺴﻞ ﻓﺮﺟﻬﺎ ﻗﺒﻞ ﺍﻟﻮﻁﺀ‪.‬‬

‫‪٦١‬‬
‫ א א"!א ‪ W‬ﺍﻻﺣﺘﻴﺎﻁ ﺍﻟﺸﺪﻳﺪ ﻳﻘﻀﻲ ﺑﺄﻥ ﺗﻐﺴﻞ ﻓﺮﺟﻬﺎ ﻗﺒﻞ ﺍﳉﻤﺎﻉ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ‬
‫‪٦٢‬‬
‫ﳚﺘﻨﺐ ﺍﳉﻤﺎﻉ ﻗﺒﻞ ﺍﻟﻐﺴﻞ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳉﻤﺎﻉ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣﺴﺘﺤﺎﺿﺔ )‬
‫ﺝ‪ :‬אא‪W #$‬ﳚﻮﺯ ﺍﳉﻤﺎﻉ‪.‬‬
‫ ‬ ‫‪٦٣‬‬
‫אא"!א ‪ W‬ﺇﺫﺍ ﺃﺗﺖ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺑﺎﻷﻏﺴﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻴﻬﺎ ﺣﻞﹼ ﳍﺎ ﺍﳉﻤﺎﻉ‪.‬‬

‫‪٦٤‬‬
‫ﻭﻟﻜﻦ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﻥ ﲡﻤﻊ ﺑﲔ ﺗﺮﻭﻙ ﺍﳊﺎﺋﺾ ﻭﺃﻓﻌﺎﻝ ﺍﳌﺴﺘﺤﺎﺿﺔ‪ .‬ﻓﻌﻠﻴﻬﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﺃﻥ ﺗﺘﺮﻙ ﺍﳉﻤﺎﻉ‪.‬‬
‫ " >? ‪: -; :‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻃﺎﻫﺮﻭﻥ ) ﺃﻭ ﳒﺴﻮﻥ )‬
‫ﺝ‪ :‬אא אא‪ :(%#$‬ﻫﻢ ﻃﺎﻫﺮﻭﻥ‪ g‬ﺇﻻ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﳒﺎﺳﺔ ﻣﻦ ﺍﳋﺎﺭﺝ‪.‬‬
‫‪ W‬ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﰲ ﻏﲑ ﻣﻮﺍﺭﺩ ﺍﻟﻌﺴﺮ ﻭﺍﳊﺮﺝ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻨﻬﻢ‪.‬‬ ‫‪٦٦‬‬
‫אא"!א ‬
‫ ﺱ ‪ :‬ﻫﻞ ﻣﲏ ﺍﳌﺮﺃﺓ ﳒﺲ ﻛﻤﲏ ﺍﻟﺮﺟﻞ)‬
‫ﺝ‪ :‬ﻧﻌﻢ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﺃﺯﻳﻞ ﻋﲔ ﺍﻟﻨﺠﺎﺳﺔ ) ﺍﳌﲏ ( ﻣﻦ ﺍﳌﻼﺑﺲ)‬
‫ﺝ‪ :‬ﺍﺳﻜﺐ ﻋﻠﻴﻪ ﺍﳌﺎﺀ‪ g‬ﺍﻓﺮﻛﻪ ﺣﱴ ﻳﺬﻫﺐ ﺍﳌﲏ‪ g‬ﰒ ﺍﻋﺼﺮ ﺍﻟﺜﻮﺏ‪ g‬ﰒ ﺍﺳﻜﺐ ﺍﳌﺎﺀ ﻣﺮﺓ ﺃﺧﺮﻯ‪ g‬ﰒ ﺍﻋﺼﺮ‬
‫ ‪. www.leader.ir da‬‬

‫ >‪. ! 3 : :< =4‬‬
‫ ‪. " 3 12 %‬‬
‫ >‪. " 3 : :< =4‬‬
‫ ‪. 3 : 12 %‬‬
‫" ‪.@? : :< =4> A 0 : )*+&+, -./‬‬
‫ ‪. 3 : 12 %‬‬
‫‪٤٨‬‬
– ‪.........................................‬‬
‫ﺍﻟﺜﻮﺏ‪.(X‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺃﻥ ﺍﳌﲏ ﳒﺲ‪ ،‬ﻭﳓﻦ ﻗﺪ ﺧﻠﻘﻨﺎ ﻣﻨﻪ)‬
‫ﺝ‪ :‬ﺑﻌﺪ ﺍﻟﻨﻄﻔﺔ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺮﺣﻠﺔ )ﺍﻟﻌﻠﻘﺔ( ﻭﻫﻲ ﻗﻄﻌﺔ ﺩﻡ‪ g‬ﻓﻬﻞ ﺍﻟﻌﻠﻘﺔ – ﻭﻫﻲ ﺩﻡ ﻃﺎﻫﺮﺓ ﺃﻭ‬
‫ﳒﺴﺔ ‪!ß‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﻣﻦ ﺍﳌﲏ ﻭﻫﻮ ﳒﺲ‪ .‬ﻭﻋﻨﺪﻣﺎ ﳝﻮﺕ ﻳﺼﺒﺢ ﺟﻴﻔﺔ‪ .‬ﻭﻓﻴﻤﺎ ﺑﲔ ﺫﻟﻚ ﳛﻤﻞ ﺍﻟﻨﺠﺎﺳﺔ‬
‫ﰲ ﺑﻄﻨﻪ ﻣﻦ ﺑﻮﻝ ﻭﻏﺎﺋﻂ‪ g‬ﻭﳚﺮﻱ ﰲ ﻋﺮﻭﻗﻪ ﺍﻟﺪﻡ ﺃﻳﻀﺎﹰ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺘﻜﱪ ﻭﻳﺼﺎﺏ ﺑﺎﻟﻐﺮﻭﺭ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ g‬ﻓﺎﻟﻘﻮﻝ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺃﻭ ﺍﻟﻨﺠﺎﺳﺔ ﺭﺍﺟﻊ ﺇﱃ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺷﺮﻳﻔﺔ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﳒﺎﺳﺔ ﺍﳌﲏ ﻭﱂ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ‪ g‬ﻓﺎﻧﻈﺮ ﻛﺘﺎﺏ ﺍﳌﻐﲏ‪ g‬ﻻﺑﻦ ﻗﺪﺍﻣﺔ‬
‫‪.XL% :7‬‬
‫ ﺱ ‪ :‬ﻟﻮ ﺣﺼﻞ ﺑﻌﺪ ﺍﳉﻤﺎﻉ ﺗﺼﺒﺐ ﺍﻟﻌﺮﻕ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﻓﻬﻞ ﻳﻨﺠﺲ ﺍﻟﻔﺮﺍﺵ )‬
‫ﺝ‪ :‬ﺍﻟﻌﺮﻕ ﻃﺎﻫﺮ ﺇﻻ ﺇﺫﺍ ﻣ ‪‬ﺮ ﻋﻠﻰ ﺍﳌﲏ ﻓﺈﻧﻪ ﻳﺘﻨﺠﺲ ﺑﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻋﺮﻕ ﺍﳉﻨﺐ ﻣﻦ ﺍﳊﺮﺍﻡ )‬
‫‪ W‬ﻋﺮﻕ ﺍﳉﻨﺐ ﻣﻦ ﺍﳊﺮﺍﻡ ﻃﺎﻫﺮ‪ g‬ﻭﻟﻜﻦ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﰲ ﻋﺮﻕ‬ ‫‪٦٨‬‬
‫ﺝ‪:‬‬
‫ א א ‬
‫‬ ‫ﺍﳉﻨﺎﺑﺔ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬
‫אא‪ W #$‬ﻋﺮﻕ ﺍﳉﻨﺐ ﻣﻦ ﺍﳊﺮﺍﻡ ﻃﺎﻫﺮ‪ g‬ﻭﳚﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬

‫‪٦٩‬‬
‫אא"!א ‪ W‬ﻋﺮﻕ ﺍﳉﻨﺐ ﻣﻦ ﺍﳊﺮﺍﻡ ﻟﻴﺲ ﺑﻨﺠﺲ ﻭﺇﻥ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻴﻪ ﺃﻓﻀﻞ‪.‬‬
‫‪٧٠‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺘﻨﺠﺲ ﺍﻟﻔﺮﺍﺵ ﺍﻟﺬﻱ ﰎ ﳑﺎﺭﺳﺔ ﺍﳉﻤﺎﻉ ﻋﻠﻴﻪ )‬

‫ﺝ‪ :‬ﺍﻟﻔﺮﺍﺵ ﻳﺘﻨﺠﺲ ﺇﺫﺍ ﺳﻘﻂ ﻋﻠﻴﻪ ﻗﻄﺮﺍﺕ ﻣﻦ ﺍﳌﲏ‪ g‬ﺃﻣﺎ ﳎﺮﺩ ﳑﺎﺭﺳﺔ ﺍﳉﻤﺎﻉ ﻓﻮﻕ ﺍﻟﻔﺮﺍﺵ ﻓﻼ‬
‫ﻳﻌﲏ ﺗﻨﺠﺲ ﺍﻟﻔﺮﺍﺵ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﺃﻭ ﺍﻟﺴﺠﺎﺩ ﺍﳌﺘﻨﺠﺲ )‬
‫ﺝ‪ :‬ﻧﻌﻢ ﳚﻮﺯ‪ g‬ﻭﻻ ﺗﻨﺘﻘﻞ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻴﻚ ﺇﻻ ﺇﺫﺍ ﺣﺼﻠﺖ ﻣﻼﻣﺴﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻊ ﺭﻃﻮﺑﺔ ﺳﺎﺭﻳﺔ‪.‬‬
‫ >‪. 3 : 12 % A "" 3 : :< =4‬‬

‫! ‪. @0 : )*+&+, -./‬‬
‫@ >‪.@ 3 : :< =4‬‬
‫ ‪. " 3 : 12 %‬‬
‫‪٤٩‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺗﻨﺠﺲ ﺳﺮﻳﺮ ﺍﻟﻨﻮﻡ ﺑﺄﻱ ﳒﺎﺳﺔ )ﺍﻟﺒﻮﻝ ﺃﻭ ﺍﻟﺪﻡ ﺃﻭ ﺍﳌﲏ( ﻛﻴﻒ ﻳﺘﻢ ﺗﻄﻬﲑﻩ ﻋﻠﻤ ﹰﺎ ﺑﺄﻥ‬
‫ﺍﻟﺴﺮﻳﺮ ﺃﺑﻮ ﻧﻔﺮﻳﻦ ﻻ ﳝﻜﻨﲏ ﺃﻥ ﺃﺭﻓﻌﻪ ﻭﺃﺿﻌﻪ ﰲ ﺍﻟﺸﻤﺲ ﺣﱴ ﺗﻄﻬﺮﻩ )‬
‫ﺝ‪ :‬ﺃﺳﺎﺳﺎﹰ ﺍﻟﺸﻤﺲ ﻻ ﺗﻄﻬﺮ ﺍﻟﻔﺮﺍﺵ‪ .X7‬ﻭﻻ ﻳﻠﺰﻡ ﺗﻄﻬﲑ ﺍﻟﻔﺮﺍﺵ‪ g‬ﺑﻞ ﳝﻜﻨﻚ ﺗﺮﻛﻪ ﻣﺘﻨﺠﺴﺎﹰ‪ .‬ﻋﻠﻤﺎﹰ ﺑﺄﻥ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺟﺎﻓﺔ ﻻ ﺗﻨﺘﻘﻞ‪ .‬ﻛﻤﺎ ﺃﻥ ﻭﺿﻊ ﻏﻄﺎﺀ ﻃﺎﻫﺮ ﻳﺮﳛﻚ ﻣﻦ ﻣﺸﻘﺔ ﺗﻄﻬﲑ ﺍﻟﻔﺮﺍﺵ ﻧﻔﺴﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺗﻨﺠﺲ ﻓﺮﺵ ﺍﳌﱰﻝ ﻛﻴﻒ ﻳﺘﻢ ﺗﻄﻬﲑﻩ )‬
‫ﺝ‪ :‬ﳝﻜﻨﻚ ﻭﺿﻊ ﺳﻄﻞ ﲢﺖ ﺍﻟﺒﻘﻌﺔ ﺍﳌﺘﻨﺠﺴﺔ‪ g‬ﻭﻣﺪ‪ ‬ﺧﺮﻃﻮﻡ ﺍﳌﺎﺀ ﺇﱃ ﻫﻨﺎﻙ‪ g‬ﻭﻣﻦ ﰒ ﻓﺘﺢ ﺻﻨﺒﻮﺭ ﺍﳌﺎﺀ‪g‬‬
‫ﻭﺟﻌﻠﻪ ﻳﺘﺪﻓﻖ ﻓﻮﻕ ﺍﻟﺒﻘﻌﺔ ﺍﳌﺘﻨﺠﺴﺔ ﻭﻳﺘﺴﺎﻗﻂ ﺍﳌﺎﺀ ﺩﺍﺧﻞ ﺍﻟﺴﻄﻞ‪ g‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﺬﻟﻚ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﻦ ﻣﻊ‬
‫ﻓﺮﻙ ﺃﻭ ﺩﻟﻚ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪.‬‬
‫אא ‪ W‬ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺘﻄﻬﲑ ﲟﺎﺀ ﺍﻷﻧﺎﺑﻴﺐ ﻓﺼﻞ ﻣﺎﺀ ﺍﻟﻐﺴﺎﻟﺔ‪ g‬ﺑﻞ ﻳﻄﻬﺮ ﲟﺠﺮﺩ ﻭﺻﻮﻝ‬ ‫‪٧٢‬‬
‫ﺍﳌﺎﺀ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﳌﺘﻨﺠﺲ ﺑﻌﺪ ﺯﻭﺍﻝ ﻋﲔ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻧﺘﻘﺎﻝ ﺍﻟﻐﺴﺎﻟﺔ ﻣﻦ ﻣﻮﺿﻌﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻀﻐﻂ ﻋﻠﻰ‬
‫ﺍﻟﺒﺴﺎﻁ ﻭﺍﻟﺴﺠ‪‬ﺎﺩ ﺃﺛﻨﺎﺀ ﺍﺗﺼﺎﻝ ﺍﳌﺎﺀ ﺑﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺗﻨﺠﺲ ﺳﲑﺍﻣﻴﻚ ﺍﳌﱰﻝ ﻛﻴﻒ ﻳﺘﻢ ﺗﻄﻬﲑﻩ )‬
‫ﺝ‪ :‬ﺃﻭﻻﹰ ‪ :‬ﻗﻢ ﺑﺈﺯﺍﻟﺔ ﻋﲔ ﺍﻟﻨﺠﺎﺳﺔ ﺑﻮﺍﺳﻄﺔ ﺧﺮﻗﺔ ﺃﻭ ﻛﻠﻴﻨﻜﺲ ﺃﻭ ﺃﻱ ﺷﻲﺀ‪.XL‬‬
‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﺑﻌﺪ ﺃﻥ ﲤﺖ ﺇﺯﺍﻟﺔ ﻋﲔ ﺍﻟﻨﺠﺎﺳﺔ‪ :‬ﺍﺳﻜﺐ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﺍﳌﺘﻨﺠﺲ ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﳌﺎﺀ‪.‬‬
‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﻗﻢ ﺑﺘﺠﻔﻴﻒ ﺍﳌﻜﺎﻥ ﲞﺮﻗﺔ ﻃﺎﻫﺮﺓ‪ g‬ﺃﻭ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﻃﺎﻫﺮ‪.‬‬
‫ אא ‪ WX8‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻣﺘﻨﺠﺴﺔ ﺑﺎﻟﺒﻮﻝ‪ g‬ﻭﻛﺎﻥ ﺍﻟﺘﻄﻬﲑ ﺑﺎﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ‪ g‬ﻓﺘﺰﺍﻝ ﻋﲔ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﰒ ﻳﻐﺴﻞ ﻣﺮﺗﲔ‪.‬‬
‫ אא‪ WX%#$‬ﺍﻟﺴﺆﺍﻝ ‪ :‬ﻛﻴﻒ ﳝﻜﻦ ﺗﻄﻬﲑ ﳒﺎﺳﺔ ﺍﻟﺒﻮﻝ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻟﺼﻠﺒﺔ ﻭﺍﳌﻔﺮﻭﺷﺔ‬
‫ﺑﺎﳌﻮﻛﻴﺖ ﺃﻭ ﻗﻄﻊ ﺍﻟﺴﺠﺎﺩ ﺑﺎﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ ‪ ß‬ﻭﻣﺎ ﺣﻜﻢ ﺍﻟﻐﺴﺎﻟﺔ ﺍﻟﺒﺎﻗﻴﺔ ‪ß‬‬
‫ﺍﳉﻮﺍﺏ ‪ :‬ﺍﻟﻐﺴﺎﻟﺔ ﳒﺴﺔ ﻋﻠﻰ ﺍﻷﺣﻮﻁ‪ g‬ﻭﻳﻜﻔﻲ ﰲ ﺍﻟﻐﺴﻞ ﺑﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻦ ﻻ ﺑﺪ ﰲ ﺍﳌﻮﻛﻴﺖ ﻭﺍﻟﺴﺠﺎﺩ‬
‫ﻣﻦ ﺍﻟﻀﻐﻂ ﻭﳓﻮﻩ ﻟﺘﺨﺮﺝ ﺍﻟﻐﺴﺎﻟﺔ‪ .‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺭﺽ ﺍﻟﺼﻠﺒﺔ ﳝﻜﻦ ﲡﻤﻴﻊ ﺍﻟﻐﺴﺎﻟﺔ ﺑﻌﺪ ﺻﺐ ﺍﳌﺎﺀ‬
‫ ‪. 3 : 12 % A" ? : :< =4> AGDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫ ‪.@0 : )*+&+, -./‬‬
‫ ‪._-O / a$C +%Y `F 5 hH 7HI * L%Y / 6> j2 3
HY ), k-‬‬
‫ ‪.GDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫" ‪.! ? 'S+%% D% l )*+&+‬‬
‫‪٥٠‬‬
– ‪.........................................‬‬
‫ﲞﺮﻗﺔ ﻭﳓﻮﻫﺎ ﻭﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻃﺎﻫﺮﺓ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﻀﺮ ﺑﻘﺎﺀ ﻗﻄﺮﺍﺕ ﻳﺴﲑﺓ‪ g‬ﻭﻟﻜﻦ ﺍﳌﺎﺀ ﻭﺍﳋﺮﻗﺔ‬
‫ﳒﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺣﻮﻁ‪.‬‬
‫ אא"!א ‪ W‬ﺇﺫﺍ ﺃﺭﻳﺪ ﺗﻄﻬﲑ ﺷﻲﺀ ﻣﺘﻨﺠﺲ ﺑﺎﻟﺒﻮﻝ ﺑﻮﺍﺳﻄﺔ ﺍﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ‪ g‬ﻓﺈﻥ ﺻﺐ‪ ‬ﻋﻠﻴﻪ‬
‫‪٧٦‬‬
‫ﺍﳌﺎﺀ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﺍﻧﻔﺼﻞ ﻋﻨﻪ ﺍﳌﺎﺀ‪ g‬ﻓﺈﺫﺍ ﱂ ﻳﺒﻖ ﻓﻴﻪ ﺍﻟﺒﻮﻝ ﻭﺻﺐ‪ ‬ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻣﺮﺓ ﺃﺧﺮﻯ ﻓﻘﺪ‬
‫ﻃﻬﺮ‪ g‬ﻭﺍﻷﻓﻀﻞ ﰲ ﺍﻟﺜﻮﺏ ﻭﺍﻟﻔﺮﺍﺵ ﻭﻣﺎ ﺷﺎ‪‬ﻬﻤﺎ ﺃﻥ ﻳﻌﺼﺮ ﰲ ﻛﻞ ﻣﺮﺓ ﺣﱴ ﲣﺮﺝ ﺍﻟﻐﺴﺎﻟﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﺍﳌﻄﻬﺮﺍﺕ ﺍﻟﻐﻴﺒﺔ ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺍﻟﻐﻴﺒﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﻄﻬﺮﺍﺕ )‬
‫ﺝ‪ :‬ﻟﻮ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻥ ﺑﺪﻥ ﺃﺣﺪ ﺍﳌﺴﻠﻤﲔ ﻣﺘﻨﺠﺲ ﺃﻭ ﺛﻮﺑﻪ ﺃﻭ ﻓﺮﺍﺷﻪ ﺃﻭ ﺃﻭﺍﻧﻴﻪ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺗﻮﺍﺑﻌﻪ‪ .‬ﰒ‬
‫ﻏﺎﺏ ﻋﻨﻚ ﺫﻟﻚ ﺍﳌﺴﻠﻢ ﺃﻭ ﺍﻟﺜﻮﺏ ﺃﻭ ﺍﻟﻔﺮﺍﺵ ﺃﻭ ﺍﻵﻧﻴﺔ‪ .‬ﻋﻨﺪﻣﺎ ﺗﺮﺍﻩ ﺑﻌﺪ ﺍﻟﻐﻴﺎﺏ ﳚﻮﺯ ﻟﻚ ﺃﻥ ﲢﻜﻢ‬
‫ﺑﺎﻟﻄﻬﺎﺭﺓ ﺑﺸﺮﻭﻁ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ‪ g‬ﻭﳓﻦ ﻫﻨﺎ ﻧﺬﻛﺮ ﺍﻟﺰﺑﺪﺓ )ﻓﺘﻮﻯ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎﹰ( ‪:‬‬
‫‪ 7‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺴﻠﻢ ﺍﻟﺒﺎﻟﻎ ﻳﻌﻠﻢ ﺑﻨﺠﺎﺳﺔ ﺍﻟﺜﻮﺏ ﺃﻭ ﺍﻟﻔﺮﺵ ‪ ...‬ﺍﱁ ‪.‬‬
‫‪ G‬ﻭﻫﻮ ﻳﻌﺘﲏ ﲟﺴﺎﺋﻞ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
‫‪ L‬ﳓﺘﻤﻞ ﺃﻥ ﺫﻟﻚ ﺍﳌﺴﻠﻢ ﻗﺎﻡ ﺑﺎﻟﺘﻄﻬﲑ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻐﲑﻩ‪.‬‬
‫‪ 8‬ﻧﺮﺍﻩ ﺍﻵﻥ ﻳﺴﺘﻌﻤﻞ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻓﻴﻤﺎ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﻄﻬﺎﺭﺓ ﰲ ﻧﻈﺮﻩ‪.‬‬
‫ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﳛﻜﻢ ﺑﻄﻬﺎﺭﺓ ﻣﺎ ﺫﻛﺮ ﲟﺠﺮﺩ ﺍﺣﺘﻤﺎﻝ ﺣﺼﻮﻝ ﺍﻟﻄﻬﺎﺭﺓ ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺐ ﺗﻄﻬﲑ ﺍﳌﻼﺑﺲ ﺍﻟﱵ ﺗﻠﺒﺴﻬﺎ ﺍﳌﺮﺃﺓ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺸﻬﺮﻳﺔ ﻭﺇﻥ ﱂ ﺗﺘﺴﺦ ﻫﺬﻩ‬
‫ﺍﳌﻼﺑﺲ ﺑﺎﻟﺪﻡ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﻳﺼﻞ ﺍﻟﺪﻡ ﺇﱃ ﺍﻟﺜﻴﺎﺏ ﻓﺎﻟﺜﻴﺎﺏ ﻃﺎﻫﺮﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳉﻠﻮﺩ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳌﺴﺘﻮﺭﺩﺓ ﻣﻦ ﺑﻼﺩ ﻏﲑ ﺇﺳﻼﻣﻴﺔ )‬
‫ﺝ‪ :‬א א ‪ W‬ﺍﳊﻴﻮﺍﻥ ﻣﺸﻜﻮﻙ ﺍﻟﺘﺬﻛﻴﺔ ﲝﻜﻢ ﺍﳌﻴﺘﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺮﻣﺔ ﺍﻷﻛﻞ ﻭﻋﺪﻡ ﺻﺤﺔ‬
‫‪٧٧‬‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺟﻠﺪﻩ‪ g‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺑﻨﺠﺲ‪ .‬ﻭﺍﻟﺼﻼﺓ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺻﻼﻫﺎ ﺣﺎﻝ ﺍﳉﻬﻞ ﺑﺎﳊﻜﻢ – ﳏﻜﻮﻣﺔ‬
‫ﺑﺎﻟﺼﺤﺔ‪) g‬ﻭﺇﺫﺍ ﺻﻠﻰ ﻓﻴﻬﺎ ﻧﺴﻴﺎﻧﺎﹰ ﻭﺟﺒﺖ ﺍﻹﻋﺎﺩﺓ(‪.XB‬‬
‫ ‪. @ 3 : 12 %‬‬

‫ ‪. 0 : )*+&+, -./‬‬
‫! ‪.GDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫‪٥١‬‬
– ‪.........................................‬‬
‫אא‪ WX3#$‬ﺍﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ ﻭﺍﳉﻠﺪ ﺇﺫﺍ ﺃﺧﺬﺕ ﻣﻦ ﺃﻳﺪﻱ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﺣﺘﻤﻞ ﺍﺣﺘﻤﺎﻻﹰ ﻣﻌﺘﺪﺍﹰ ﺑﻪ‬
‫ﻛﻮ‪‬ﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳌﺬﻛﻰ ﻓﻼ ﻳﺒﻌﺪ ﺍﳊﻜﻢ ﺑﻄﻬﺎﺭ‪‬ﺎ ﻭﻛﺬﺍ ﲜﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ g‬ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ ﺃﻛﻠﻬﺎ ﻣﺎ‬
‫ﱂ ﳛﺮﺯ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﳌﺬﻛﻰ‪.‬‬
‫ א א"!א ‪ W‬ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﺍﳌﺴﻠﻢ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﱂ ﻳﻔﺤﺺ ﻫﻞ ﻫﻲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺬﻛﻰ‬ ‫‪٨٠‬‬
‫ﺣﺴﺐ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻡ ﻻ‪ ß‬ﻓﻬﻲ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻨﺠﺎﺳﺔ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﺤﻮﻝ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺴﺘﺤﻀﺮﺍﺕ ﺍﻟﻄﺒﻴﺔ ﻭﻏﲑﻫﺎ )‬
‫ א א ‪ W‬ﺍﻟﻜﺤﻮﻝ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻣﺎﺋﻌﺎﹶ‪ Ý‬ﺑﺎﻷﺻﺎﻟﺔ ﳏﻜﻮﻡ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻜﺮﺍﹰ‪ .‬ﻭﺍﻟﺼﻼﺓ‬ ‫‪٨١‬‬
‫ﰲ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻻﻗﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺤﻮﻝ ﺻﺤﻴﺤﺔ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻄﻬﲑﻩ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻧﻮﻉ ﺍﻟﻜﺤﻮﻝ‬
‫ﺍﳌﺎﺋﻊ ﺑﺎﻷﺻﺎﻟﺔ ﻭﲝﺴﺐ ﺗﺸﺨﻴﺺ ﺃﻫﻞ ﺍﻟﻔﻦ ﻣﺴﻜﺮ ﻓﻬﻮ ﳒﺲ‪ g‬ﻭﻟﻮ ﻻﻗﻰ ﺍﻟﻠﺒﺎﺱ ﺃﻭ ﺍﻟﺒﺪﻥ ﻓﻼ ﲡﻮﺯ‬
‫ﺍﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﻗﺒﻞ ﺗﻄﻬﲑﳘﺎ‪ g‬ﻭﻟﻜﻦ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰲ ﺗﻌﻘﻴﻢ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻄﺒﻴﺔ ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬
‫אא‪ W #$‬ﺍﳋﻤﺮ ﳒﺲ‪ g‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﳌﺴﻜﺮﺍﺕ ﻓﻬﻲ ﻃﺎﻫﺮﺓ ]ﻭﻟﻜﻦ ﳛﺮﻡ ﺷﺮﺏ ﻛﻞ ﻣﺴﻜﺮ[‪.‬‬ ‫‪٨٢‬‬
‫ א א"!א ‪ W‬ﺍﻟﻜﺤﻮﻝ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﲢﻀﲑﻩ ﻣﻦ ﺍﳌﺴﻜﺮ ﻓﻬﻮ ﳏﻜﻮﻡ‬ ‫‪٨٣‬‬
‫ﺑﺎﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺾ )‬
‫‪ W‬ﻧﻘﻄﺔ ﺍﻟﺪﻡ ﻫﺬﻩ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ g‬ﻭﻟﻜﻦ ﳛﺮﻡ ﺃﻛﻠﻬﺎ ‪.‬‬ ‫‪٨٤‬‬
‫אא אא‪#$‬‬ ‫ﺝ‪:‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﳉﻨﺐ ﺃﻥ ﻳﻘﻮﻡ ﺑﺘﻄﻬﲑ ﺍﳌﻼﺑﺲ )‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪.‬‬
‫@ ‪.ef+ +J d :H% 9 / `H% DY / 312 m]/ '( d><- a5% 4S- `H 4. :‬‬
‫! ‪. 3 : 12 %‬‬
‫! ‪. 0 : )*+&+, -./‬‬
‫ ! >‪.! ? : :< =4‬‬
‫! ‪.nS$+S, $5I *+&+‬‬
‫! ‪.@ l 3 : :< =4> A ! 0 : )*+&+, -./‬‬
‫‪٥٢‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﻧﺄﺧﺬ ﺍﳌﻼﺑﺲ ﺇﱃ ﻣﻐﺴﻠﺔ ﻋﺎﻣﺔ ? ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﻣﻼﺑﺴﻨﺎ ﻣﺘﻨﺠﺴﺔ ﻭ ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ‬
‫‪ .‬ﻛﻤﺎ ﳒﻬﻞ ﻃﺮﻳﻘﺔ ﻏﺴﻠﻬﻢ ﻟﻠﻤﻼﺑﺲ ﻭ ﻫﻞ ﳛﺼﻞ ﺍﻟﺘﻄﻬﲑ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ ﺃﻡ ﻻ ‪ .‬ﻭ ﻣﻦ ﺟﻬﺔ‬
‫ﺃﺧﺮﻯ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺾ ﻣﻼﺑﺲ ﺍﻵﺧﺮﻳﻦ ﻣﺘﻨﺠﺴﺔ ﻭ ﺗﻮﺿﻊ ﻣﻊ ﻣﻼﺑﺴﻨﺎ ﰲ ﻣﺎﺀ ﻭﺍﺣﺪ ‪.‬‬
‫ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ‪ :‬ﺑﻌﺪ ﺃﻥ ﻧﺴﺘﻠﻢ ﻣﻼﺑﺴﻨﺎ ) ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﻨﺠﺴﺔ ﺃﻭ ﻃﺎﻫﺮﺓ ( ﻭ ﺍﳊﺎﻝ ﻫﺬﻩ ? ﻫﻞ‬
‫ﺍﳌﻼﺑﺲ ﺍﻵﻥ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺃﻭ ﺍﻟﻨﺠﺎﺳﺔ )‬
‫ﺝ ‪ :‬ﻭﺻﻠﺘﲏ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺎﺕ ﻋﱪ ﺍﻻﻧﺘﺮﻧﺖ‪:‬‬
‫ א א ‪ W‬ﺍﳌﻼﺑﺲ ﺍﻟﻨﺠﺴﺔ ﳛﻜﻢ ﺑﻄﻬﺎﺭ‪‬ﺎ ﺇﺫﺍ ﺃﺧﱪ ﺫﻭ ﺍﻟﻴﺪ ﺑﺄﻧﻪ ﻃﻬﺮﻫﺎ‪ g‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻃﺎﻫﺮﺓ ﻗﺒﻞ ﻏﺴﻠﻬﺎ ﻓﻬﻲ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﲟﻼﻗﺎ‪‬ﺎ ﻟﻠﻨﺠﺎﺳﺔ‪.‬‬
‫אא‪ W#$‬ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻣﺘﻨﺠﺴﺔ ﻭﱂ ﳛﺮﺯ ﺗﻨﺠﺴﻬﺎ ﲟﻼﻗﺎﺓ ﺍﳌﺘﻨﺠﺲ ﺑﺮﻃﻮﺑﺔ ﻓﺒﺎﻹﻣﻜﺎﻥ ﺍﻟﺒﻨﺎﺀ‬
‫ﻋﻠﻰ ﻃﻬﺎﺭ‪‬ﺎ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻨﺠﺴﺔ ﺃﻭ ﺃﺣﺮﺯ ﺗﻨﺠﺴﻬﺎ ﺑﺎﳌﻼﻗﺎﺓ ﻣﻊ ﺍﳌﻼﺑﺲ ﺍﳌﺘﻨﺠﺴﺔ ﰲ ﺣﻮﺽ ﺍﻟﻐﺴﺎﻟﺔ‬
‫ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ :‬ﻓﺈﻥ ﺃﻥ ﻣﺴﻠﻤﺎﹰ ﻏﺴﻠﻬﺎ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺘﻄﻬﲑ – ﻻ ﳎﺮﺩ ﺍﻟﺘﻨﻈﻴﻒ – ﻳﺒﲏ ﻋﻠﻰ ﻃﻬﺎﺭ‪‬ﺎ ﻭﺇﻥ ﱂ‬
‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﺴﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺸﺮﻋﻲ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺧﱪ ﺫﻭ ﺍﻟﻴﺪ ﻋﻠﻴﻬﺎ – ﻛﺼﺎﺣﺐ ﺍﳌﻐﺴﻠﺔ ﺃﻭ ﺍﻟﻌﺎﻣﻠﲔ‬
‫ﻓﻴﻬﺎ – ﺑﻄﻬﺎﺭ‪‬ﺎ ﺍﻟﺸﺮﻋﻴﺔ‪ g‬ﻭ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ﻓﻴﺒﲏ ﻋﻠﻰ ﺗﻨﺠﺴﻬﺎ‪.‬‬
‫ א א"!א ‪ W‬ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﻟﺜﻴﺎﺏ ﳒﺴﺔ ﻭﱂ ﻳﻌﻠﻢ ﻣﻼﻗﺎ‪‬ﺎ ﻟﻸﻟﺒﺴﺔ ﺍﻟﻨﺠﺴﺔ ﺑﺮﻃﻮﺑﺔ ﻓﻬﻲ ﻃﺎﻫﺮﺓ‬
‫ﻇﺎﻫﺮﺍﹰ‪ g‬ﻭﰲ ﺻﻮﺭﺓ ﺍﻟﻌﻠﻢ ﺑﻨﺠﺎﺳﺘﻬﺎ ﺃﻭ ﻣﻼﻗﺎ‪‬ﺎ ﻟﻠﺜﻴﺎﺏ ﺍﻟﻨﺠﺴﺔ‪ g‬ﻓﻬﻲ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺇﺫﺍ ﺃﻏﺴﻠﺖ‬
‫ﺑﺎﻟﻜﺮ ﻣﺮﺓ‪ g‬ﺃﻭ ﺑﺎﻟﻘﻠﻴﻞ ﻣﺮﺗﲔ‪ g‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ ﺱ ‪ :‬ﺑﻌﺾ ﺍﻷﻃﻌﻤﺔ ﺍﳌﺴﺘﻮﺭﺩﺓ ﻣﻦ ﺑﻼﺩ ﻏﲑ ﻣﺴﻠﻤﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ) ﺍﳉﻴﻼﺗﲔ ﺍﻟﺒﻘﺮﻱ ( ﻓﻤﺎ‬
‫ﺣﻜﻢ ﺗﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻷﻃﻌﻤﺔ )‬
‫ א א ‪ W‬ﺍﳉﻴﻼﺗﲔ ﺍﻟﺒﻘﺮﻱ ﺍﳌﺴﺘﻮﺭﺩ ﻣﻦ ﺑﻼﺩ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﳏﻜﻮﻡ ﺑﺎﳊﺮﻣﺔ ﻣﺎ ﱂ ﻳﻌﻠﻢ‬
‫‪٨٥‬‬
‫ﺑﺎﻻﺳﺘﺤﺎﻟﺔ‪ g‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﻮﺭﺩ ﺍﳌﺴﻠﻢ ﺭﺍﻋﻰ ﺗﺬﻛﻴﺘﻪ ﻭﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺬﻛﻰ‪.‬‬
‫אא"!א ‪ W‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﻮﺭﺩﺍﹰ ﻣﻦ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ﻓﺎﻷﺣﻮﻁ ﺍﻟﺘﺮﻙ‪.‬‬
‫‪٨٦‬‬
‫ א א‪ W #$‬ﺍﳉﻴﻼﺗﲔ ﺍﳊﻴﻮﺍﱐ ﺇﻥ ﱂ ﳛﺮﺯ ﳒﺎﺳﺔ ﺃﺻﻠﻪ ﻛﻤﺎ ﻟﻮ ﺍﺣﺘﻤﻞ ﻛﻮﻧﻪ ﻣﺄﺧﻮﺫﺍﹰ‬
‫‪٨٧‬‬
‫ﻣﻦ ﺍﳌﺬﻛﻰ ﺣﻜﻢ ﺑﻄﻬﺎﺭﺗﻪ ‪ g‬ﻭﻟﻜﻦ ﻻ ﻳﻀﺎﻑ ﻣﻨﻪ ﺇﱃ ﺍﻷﻃﻌﻤﺔ ﺇﻻ ﲟﻘﺪﺍﺭ ﻣﺴﺘﻬﻠﻚ ﻓﻴﻬﺎ ﻋﺮﻓﺎﹰ ﻣﺎ ﱂ‬
‫"! ‪.nS$+S, $5I *+&+‬‬

‫! ‪._-%e‬‬
‫! (_ ‪."" – " : :-$+V‬‬
‫‪٥٣‬‬
– ‪.........................................‬‬
‫ﳛﺮﺯ ﻛﻮﻧﻪ ﻣﺄﺧﻮﺫﺍﹰ ﻣﻦ ﺍﳌﺬﻛﻰ ﺍﶈﻠﻞ ﳊﻤﻪ‪ g‬ﺃﻭ ﳛﺮﺯ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺑﻼ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﻛﻮﻧﻪ ﻣﺄﺧﻮﺫﺍﹰ‬
‫ﳑﺎ ﲢﻠﻪ ﺍﳊﻴﺎﺓ ﻛﺎﻟﻐﻀﺮﻭﻑ ﻭﻏﲑﻩ ﻛﺎﻟﻌﻈﺎﻡ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﰲ ﺍﻷﺧﲑ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺣﺮﺯ ﳒﺎﺳﺔ ﺃﺻﻠﻪ ) ﻛﻤﺎ ﻟﻮ ﻋﻠﻢ ﻛﻮﻧﻪ ﻣﺄﺧﻮﺫﺍ ﻣﻦ ﳒﺲ ﺍﻟﻌﲔ‪ g‬ﺃﻭ ﻣﻦ ﻏﻀﺎﺭﻳﻒ ﻏﲑ‬
‫ﺍﳌﺬﻛﻰ‪ g‬ﺃﻭ ﻣﻦ ﻋﻈﺎﻣﻪ ﻗﺒﻞ ﺗﻄﻬﲑﻫﺎ‪ g‬ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﻣﺘﻨﺠﺴﺔ ﲟﻼﻗﺎﺓ ﺍﳌﻴﺘﺔ ﺑﺎﻟﺮﻃﻮﺑﺔ ( ﻓﺎﳊﻜﻢ ﺑﻄﻬﺎﺭﺗﻪ‬
‫ﻭﺟﻮﺍﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻷﻃﻌﻤﺔ ﻣﻨﻮﻁ ﺑﺈﺣﺮﺍﺯ ﺍﺳﺘﺤﺎﻟﺘﻪ‪ g‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﺍﻟﻌﺮﻑ‪ g‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎﻥ‬
‫ﺿﺎﺑﻄﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺍﻟﻴﺪ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺗﻄﻬﲑ ﺍﻷﻣﻮﺭ ﺍﻷﺧﺮﻯ ﺍﳌﺘﻨﺠﺴﺔ ﻫﻞ ﺗﻄﻬﺮ ﺑﺎﻟﺘﺒﻊ ﻋﻨﺪ ﻃﻬﺎﺭﺓ ﺫﻟﻚ‬
‫ﺍﳌﺘﻨﺠﺲ ﺃﻭ ﳓﺘﺎﺝ ﺇﱃ ﺗﻄﻬﲑﻫﺎ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ )‬
‫ﺝ‪ :‬ﺗﻄﻬﺮ ﺇﺫﺍ ﺻﺐ‪ ‬ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﻣﻌﻪ‪.‬‬
‫ " ‪: 5 -A : @2‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ )‬
‫ﺝ‪ :‬ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﻮﺿﺄ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺑﻨﻴﺔ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﻃﻬﺎﺭﺓ‪ g‬ﻭﻫﺬﺍ ﺍﻟﻮﺿﻮﺀ ﺻﺤﻴﺢ ﻋﻨﺪ ﲨﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ﻭﳝﻜﻨﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﺼﻠﻲ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻮﺀ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺃﻣﺎ ﺍﻟﻮﺿﻮﺀ ﻗﺒﻞ ﺍﻟﻔﺮﻳﻀﺔ ﺑﻨﻴﺔ‬
‫ﺍﻟﻮﺟﻮﺏ ﻓﻬﻮ ﳏﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ א א ‪ W‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻹﻗﺎﻣﺔ ﺍﻟﻔﺮﻳﻀﺔ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻴﻞ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ ﺑﻨﻴﺔ ﺍﻟﻮﺟﻮﺏ‪g‬‬
‫‪٨٨‬‬
‫ﻭﺍﳌﻨﺎﻁ ﻫﻮ ﺍﻟﺼﺪﻕ ﺍﻟﻌﺮﰲ ﻋﻠﻰ ﺍﻟﻘﺮﺏ ﻣﻦ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪.‬‬

‫אא‪ W #$‬ﳚﻮﺯ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺿﻮﺀ ﺑﻘﺼﺪ ﻓﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻟﻮ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪.‬‬
‫‪٨٩‬‬
‫אא"!א ‪ W‬ﻻ ﺇﺷﻜﺎﻝ ﻟﻮ ﺗﻮﺿﺄ ﻗﺒﻴﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺑﻘﺼﺪ ﺍﻟﺘﻬﻴﺆ ﻟﻠﺼﻼﺓ‪.‬‬
‫‪٩٠‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﺃﺭﺗﺪﻱ ﻭﺃﻧﺎ ﻃﺎﻫﺮﺓ ﻣﻼﺑﺲ ﻗﺪ ﺍﺭﺗﺪﻳﺘﻬﺎ ﻭﺃﻧﺎ ﺣﺎﺋﺾ )‬

‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ .‬ﻧﻌﻢ ﻟﻮ ﺃﺻﺎ‪‬ﺎ ﺩﻡ ﻓﻘﺪ ﺗﻨﺠﺴﺖ ﻭﻋﻠﻴﻚ ﺗﻄﻬﲑﻫﺎ ﻟﻠﺼﻼﺓ ‪‬ﺎ ﺃﻭ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫!! ‪.@ 0 A! 0 : )*+&+, -./‬‬

‫@! >‪. 3 : :< =4‬‬
‫@ ‪. @ 3 : 12 %‬‬
‫‪٥٤‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺐ ﺩﺧﻮﻝ ﺍﳌﺮﺣﺎﺽ ﻗﺒﻞ ﺍﻟﻮﺿﻮﺀ )‬

‫ﺝ‪ :‬ﻻ ﳚﺐ‪.‬‬
‫ ﺱ ‪ :‬ﺭﺟﻠﻲ ﻣﺮﻳﻀﺔ ﺑﺎﻻﻟﺘﻬﺎﺏ ﻭﻋﻨﺪﻣﺎ ﺃﺗﻮﺿﺄ ﻭﺗﻠﻤﺲ ﺍﳌﺎﺀ ﺗﺰﺩﺍﺩ ﺃﳌ ﹰﺎ ﻭﺍﻟﺘﻬﺎﺑ ﹰﺎ‪ .‬ﻫﻞ ﳚﻮﺯ ﺃﻥ‬
‫ﺃﺗﻮﺿﺄ ﺩﻭﻥ ﺃﻥ ﺃﻣﺴﺢ ﻋﻠﻴﻬﺎ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺎﺀ ﻳﻀﺮﻙ ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺘﻴﻤﻢ‪.‬‬
‫ﻼ(‬
‫ ﺱ ‪ :‬ﻟﻮ ﳌﺴﺖ ﺟﺜﺔ ﻭﺃﺧﺬﺕ ﻣﻨﻬﺎ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺃﺻﺎﺑﺖ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﺷﻴﺌ ﹰﺎ ﻣﻌﻴﻨ ﹰﺎ )ﻛﺎﻟﻘﻠﻢ ﻣﺜ ﹰ‬
‫ﻭﺃﺗﻰ ﺷﺨﺺ ﺁﺧﺮ ﻭﳌﺲ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ‪ .‬ﻓﻬﻞ ﳚﺐ ﺍﻟﻐﺴﻞ ﻋﻠﻰ ﺍﻟﻼﻣﺲ )‬
‫ﺝ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻻﻣﺲ ﺍﻟﺮﻃﻮﺑﺔ ﻓﻘﻂ ﻭﺑﺎﻟﻮﺍﺳﻄﺔ ﻏﺴﻞ‪ g‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﻃﻮﺑﺔ ﳏﻜﻮﻣﺔ ﺑﺎﻟﻨﺠﺎﺳﺔ‬
‫ﻓﻌﻠﻴﻪ ﺗﻄﻬﲑ ﻣﺎ ﺃﺻﺎﺑﺘﻪ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
‫ﻲ ﺍﻟﻐﺴﻞ )‬
‫ ﺱ ‪ :‬ﳌﺴﺖ ﺟﺜﺔ ﺣﻴﻮﺍﻥ ﻣﻴﺖ ﻓﻬﻞ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﻏﺴﻞ ﻣﺲ ﺍﳌﻴﺖ ﳐﺘﺺ ﲟﺲ ﻣﻴﺖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ﺑﺮﺩ ﺍﳉﺴﻢ ﺇﱃ ﲤﺎﻡ ﺍﻟﻐﺴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻗﺪ ﺗﺪﺧﻞ ﺍﳌﺮﺃﺓ ﺍﳊﻤﺎﻡ ﻭﻫﻲ ﻣﺮﺗﺪﻳﺔ ﺳﻠﺴﻠﺔ ﲢﻤﻞ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺃﻭ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ﻓﻬﻞ‬
‫ﳚﺐ ﻋﻠﻴﻬﺎ ﺧﻠﻌﻬﺎ) ﻭﻫﻞ ﺗﺄﰒ ﺇﻥ ﱂ ﲣﻠﻌﻬﺎ )‬
‫ﺝ‪ :‬ﻻ ﳚﺐ ﺧﻠﻌﻬﺎ‪ g‬ﻟﻜﻦ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺤﺮﺯ ﻣﻦ ﻭﺻﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻴﻬﺎ‪ g‬ﻭﻣﻦ ﳌﺴﻬﺎ ﺑﺪﻭﻥ ﻃﻬﺎﺭﺓ‪.‬‬
‫‪٥٥‬‬
– ‪.........................................‬‬
‫ &
>? ‪:‬‬
‫** &*****= ‪:‬‬
‫ " ‪: A0 :‬‬
‫ﺖ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻟﻨﻮﻡ ﺑﻌﺪ ﺫﻟﻚ? ﻭﺃﻧﺎ ﻣﻮﻇﻔﺔ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻴﻘﻈ ‪‬‬
‫ﻼ ﺍﻟﺴﺎﻋﺔ‬
‫ﺇﺻﺎﺑﱵ ﺑﺎﻟﺼﺪﺍﻉ ﻓﻬﻞ ﳚﻮﺯ ﱄ ﺗﺄﺧﲑ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺃﺩﺍﺀﻫﺎ ﻗﻀﺎﺀ ﻣﺜ ﹰ‬
‫ﺍﻟﺴﺎﺩﺳﺔ)‬
‫ﺝ‪ :‬ﻻ ﳚﻮﺯ ﺗﺄﺧﲑ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺇﱃ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻌﲔ ﺑﺎﻟﻨﻮﻡ ﺍﳌﺒﻜﺮ‬
‫ﻟﻴﺴﺘﻴﻘﻆ ﺑﻨﺸﺎﻁ ‪ .‬ﻛﻤﺎ ﳝﻜﻨﻚ ﺃﻥ ﺗﺼﻠﻲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺑﺮﺑﻊ ﺳﺎﻋﺔ ﻣﺜﻼﹰ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ‬
‫ﺧﻼﻑ ﺍﻷﻭﱃ‪ g‬ﻓﻜﻠﻤﺎ ﺗﺄﺧﺮﺕ ﺍﻟﺼﻼﺓ ﻋﻦ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﻗﻞﹼ ﺛﻮﺍ‪‬ﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻣﱴ ﻳﺒﺪﺃ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ )ﻓﺘﻮﻯ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎﹰ( ﺃﻥ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻳﺒﺪﺃ ﻋﻨﺪ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ‬
‫ﺍﻟﺸﺮﻗﻲ ﺃﻱ ﺑﻌﺪ ﺃﺫﺍﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺮﺑﻊ ﺳﺎﻋﺔ ﺗﻘﺮﻳﺒﺎﹰ – ﺣﺴﺐ ﻓﺼﻮﻝ ﺍﻟﺴﻨﺔ ‪.‬‬
‫‪37‬‬
‫אא אא"!א ‪ W‬ﻳﺘﺤﻘﻖ ﺍﳌﻐﺮﺏ ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﳊﻤﺮﺓ ﺍﳌﺸﺮﻗﻴﺔ ﻓﻮﻕ ﺟﻬﺔ ﺍﻟﺮﺃﺱ‪.‬‬
‫‪٩٢‬‬
‫אא‪ W #$‬ﺇﺫﺍ ﺷﻚ ﰲ ﺳﻘﻮﻁ ﺍﻟﻘﺮﺹ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻧﺘﻈﺎﺭ ﺯﻭﺍﻝ ﺍﳊﻤﺮﺓ ﺍﳌﺸﺮﻗﻴﺔ‪ g‬ﻭﺃﻣﺎ ﻣﻊ‬
‫‪٩٣‬‬
‫ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﻟﻘﺮﺹ ﻗﺪ ﺳﻘﻂ ﻭﻏﺎﺏ ﻓﺎﻻﺣﺘﻴﺎﻁ ﺗﺄﺧﲑ ﺍﻟﺼﻼﺓ ﺇﱃ ﺯﻭﺍﻝ ﺍﳊﻤﺮﺓ ﺍﳌﺸﺮﻗﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺗﺄﺧﲑ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻟﻜﻲ ﺃ‪‬ﻴﺄ ﻧﻔﺴﻴ ﹰﺎ ﻟﻠﺼﻼﺓ )‬
‫ﺝ ‪ :‬ﻭﳌﺎﺫﺍ ﻻ ﻧﺘﻬﻴﺄ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻟﻨﺼﻠﻲ ﲞﺸﻮﻉ ﰲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ‪.‬‬
‫@ >‪. ! 3 :3JK L+‬‬

‫ @ ‪. ! 3 : 12 %‬‬
‫@ >‪." 3 : :< =4‬‬
‫‪٥٦‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﻣﻘﺪﺍﺭ ﺃﻭﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ )‬

‫ﺝ‪ :‬ﻟﻴﺲ ﻟﺪﻳﻨﺎ ﲢﺪﻳﺪ ﺑﺎﻟﺪﻗﺎﺋﻖ ﻷﻭﻝ ﺍﻟﻮﻗﺖ‪ g‬ﻭﻟﻜﻦ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺃﻗﺮﺏ ﺇﱃ ﺍﻷﺫﺍﻥ ﺍﻟﺸﺮﻋﻲ ﻛﺎﻧﺖ‬
‫ﺃﻓﻀﻞ‪ g‬ﺇﻻ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ‪.‬‬
‫ﻣﺜﺎﻝ ) ‪ ( 7‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﺘﻐﻼﹰ ﺑﺎﻟﻨﺎﻓﻠﺔ ﺍﳋﺎﺻﺔ ‪‬ﺬﺍ ﺍﻟﻮﻗﺖ ﻛﻨﺎﻓﻠﺔ ﺍﻟﻈﻬﺮ ﻣﺜﻼﹰ‪ g‬ﻷ‪‬ﺎ ﺗﺆﺩﻯ ﺑﻌﺪ ﺍﻷﺫﺍﻥ‬
‫ﻭﻗﺒﻞ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻣﺜﺎﻝ ) ‪ ( G‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻨﺘﻈﺮ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ .‬ﻓﺈﻥ ﺗﺄﺩﻳﺔ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ – ﻭﻟﻮ ﺗﺄﺧﺮﺕ ﺑﻌﺾ ﺍﻟﻮﻗﺖ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﺮﺍﺩﻯ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﻟﻠﺪﺭﺍﺳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻋﺬﺭ ﹰﺍ ﺷﺮﻋﻴ ﹰﺎ ﻟﺘﻘﺪﱘ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﻭﻗﺖ ﻧﺎﻓﻠﺔ ﺍﻟﻔﺠﺮ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻭﻗﺘﻬﺎ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﱃ ﻃﻠﻮﻉ ﺍﳊﻤﺮﺓ ﺍﳌﺸﺮﻗﻴﺔ‪ g‬ﻭﻳﺄﰐ ‪‬ﺎ ﻗﺒﻞ ﻓﺮﻳﻀﺔ ﺍﻟﺼﺒﺢ‪ .‬ﻛﻤﺎ‬
‫ﳚﻮﺯ ﺩﺳ‪‬ﻬﺎ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻓﻴﺄﰐ ‪‬ﺎ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻮﺗﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ‬
‫ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺪﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﻷﺫﺍﻥ ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﻨﺘﻬﻲ )‬
‫ﺝ‪ :‬ﻳﻔﺘﺮﺽ ﺃﻥ ﻻ ﻳﺒﺪﺃ ﰲ ﺍﻷﺫﺍﻥ ﺇﻻ ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ g‬ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﺆﺫﹼﻥ ﻗﺒﻞ ﺩﺧﻮﻝ‬
‫ﺍﻟﻮﻗﺖ‪ g‬ﻭﺑﻌﻀﻬﻢ ﻗﺪ ﻳﺆﺫﹼﻥ ﻣﺘﺄﺧﺮﺍﹰ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﺣﺴﺐ ﺍﻟﺮﻭﺯﻧﺎﻣﺔ ﻭﺃﻧﺎ ﱂ ﺃﺻﻞ ﺍﻟﻌﺼﺮ ﻓﻬﻞ ﺃﺻﻠﻴﻬﺎ ﻗﻀﺎ ‪Ö‬ﺀ ﺃﻭ‬
‫ﺃﺩﺍ ‪Ö‬ﺀ )‬
‫ﺝ‪ :‬ﻳﻜﻔﻲ ﺃﻥ ﻳﻨﻮﻱ )ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﳍﺬﺍ ﺍﻟﻴﻮﻡ( ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﺮ ﺍﻷﺩﺍﺀ ﻭﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺃﻣﺎ ﺍﻧﺘﻬﺎﺀ ﻭﻗﺖ ﺻﻼﺓ‬
‫ﺍﻟﻌﺼﺮ ﻓﻬﻮ ﺃﻭﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ‪.‬‬
‫ ﺱ ‪ :‬ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻻ ﺃﲤﻜﻦ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻤﺎﺫﺍ ﺃﻓﻌﻞ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﻄﻊ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﻭﻗﺘﻬﺎ‪ g‬ﳝﻜﻨﻚ ﻗﻀﺎﺅﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫‪٥٧‬‬
– ‪.........................................‬‬
‫ " )(' ‪:C( 'B& @3 :‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﺑﺜﻮﺏ ﳑﺰﻕ ﻃﺮﻓﻪ )‬
‫ﺝ‪ :‬ﻻ ﻳﻀﺮ ﲤﺰﻕ ﺑﻌﺾ ﺍﳌﻼﺑﺲ ﺃﻭ ﺍﻷﻃﺮﺍﻑ ﻣﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﻣﺎ ﻳﻐﻄﻲ ﺍﳌﻘﺪﺍﺭ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﳉﺴﺪ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺃﺣﺪﻫﻢ ﻳﺼﻠﻲ ﻭﰲ ﺛﻮﺑﻪ ﳒﺎﺳﺔ ﻓﻬﻞ ﳚﺐ ﺇﺧﺒﺎﺭﻩ ﺑﺬﻟﻚ )‬
‫ﺝ‪ :‬אא ‪ W‬ﻻ ﳚﺐ ﺍﻹﻋﻼﻡ ﰲ ﻏﲑ ﺍﳌﺄﻛﻮﻝ ﻭﺍﳌﺸﺮﻭﺏ‪ g‬ﻭﺃﻭﺍﱐ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫‪٩٤‬‬
‫אא‪ W3%#$‬ﻻ ﳚﺐ ﺇﺧﺒﺎﺭﻩ‪.‬‬

‫אא"!א ‪ W‬ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪﺍﹰ ﻳﺄﻛﻞ ﺍﻟﻨﺠﺲ ﺃﻭ ﻳﺼﻠﻲ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ‪ Ø‬ﱂ ﻳﻠﺰﻡ ﺇﺧﺒﺎﺭﻩ‪.‬‬
‫‪٩٦‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺐ ﺳﺘﺮ ﺍﻟﻘﺪﻣﲔ ﻟﻠﻤﺮﺃﺓ ﰲ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺼﻠﻲ ﻟﻮﺣﺪﻫﺎ ﺃﻭ ﺃﻣﺎﻡ ﺯﻭﺟﻬﺎ‬
‫ﻭﳏﺎﺭﻣﻬﺎ )‬
‫ﺝ‪ :‬ﻷﺟﻞ ﺍﻟﺼﻼﺓ ﻻ ﳚﺐ ﻋﻠﻴﻬﺎ ﺳﺘﺮ ﺍﻟﻘﺪﻣﲔ ﺇﱃ ﻣﻔﺼﻞ ﺍﻟﺴﺎﻗﲔ‪ .‬ﻋﻠﻤﺎﹰ ﺃﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺍﻻﺣﺘﻴﺎﻁ ﺑﺴﺘﺮ‬
‫ﺷﻲﺀ ﻣﻦ ﺟﻬﺔ ﺍﳌﻔﺼﻞ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺳﺘﺮ ﺍﻟﺴﺎﻕ ﻛﺎﻣﻠﺔ‪ .3X‬ﻧﻌﻢ‪ g‬ﺍﻟﺴﻴﺪ ﺍﻟﺸﲑﺍﺯﻱ ﺍﺣﺘﺎﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺑﺴﺘﺮ‬
‫ﺑﺎﻃﻦ ﺍﻟﻘﺪﻣﲔ‪.3B‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺼﻠﻲ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺼﻼﺓ ﺩﻣ ﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻟﻠﺒﺎﺱ )‬
‫ﺝ‪ :‬אא אא"!א ‪ W‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺑﺎﻟﻨﺠﺎﺳﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻓﺼﻼﺗﻪ ﺻﺤﻴﺤﺔ‪.‬‬
‫‪٩٩‬‬
‫ א א‪ W #$‬ﺇﺫﺍ ﻛﺎﻥ ﺷﺎﻛﺎﹰ ﰲ ﻭﺟﻮﺩ ﺍﻟﻨﺠﺎﺳﺔ ﻭﱂ ﻳﺒﺤﺚ ﻋﻨﻬﺎ‪ g‬ﻭﺻﻠﻰ‪ g‬ﻭﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻭﺟﺪ‬
‫‪١٠٠‬‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﺎﻷﺣﻮﻁ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬

‫ ﺱ ‪ :‬ﻛﻨﺖ ﺃﻋﻠﻢ ﺑﻨﺠﺎﺳﺔ ﺛﻮﰊ ﺃﻭ ﺑﺪﱐ ﻭﻟﻜﲏ ﻧﺴﻴﺖ ﻭﺻﻠﻴﺖ? ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻣﻊ ﻭﺟﻮﺩ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﺍﳌﻨﺴﻴﺔ )‬
‫@ ‪. ! 0 : )*+&+, -./‬‬

‫"@ ‪.2 N$O A ? : 5C+> %‬‬
‫@ ‪. " 3 : 12 %‬‬
‫@ ‪. "! 3 : :< =4> A 0 : )*+&+, -./‬‬
‫!@ ‪. ! 3 : 12 %‬‬
‫@@ ‪. !" 3 : 12 % A @ 0 : )*+&+, -./‬‬
‫ >‪. 3 : :< =4‬‬
‫‪٥٨‬‬
– ‪.........................................‬‬
‫ﺝ‪:‬אא אא"!א ‪ W7U7‬ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬

‫אא‪ W7UG#$‬ﺍﻷﺣﻮﻁ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﻳﺘﺸﺮﻑ ﺃﺣﺪﻧﺎ ﺑﺰﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺍﳌﻌﺼﻮﻣﲔ ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻣﺘﻘﺪﻣ ﹰﺎ ﻋﻠﻰ ﺍﻟﻘﱪ‬
‫ﲝﻴﺚ ﻳﻌﻄﻲ ﺍﻟﻘﱪ ﻇﻬﺮﻩ )‬
‫ א א ‪ W‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻒ ﺍﳌﺼﻠﻲ ﻣﺘﻘﺪﻣﺎﹰ ﻋﻠﻰ ﻗﱪ ﺍﻟﻨﱯ ﺃﻭ ﺍﻹﻣﺎﻡ ‪ g%‬ﻧﻌﻢ ﻻ‬ ‫‪١٠٣‬‬
‫ﺇﺷﻜﺎﻝ ﰲ ﺍﻟﻮﻗﻮﻑ ﻣﺴﺎﻭﻳﺎﹰ ﻟﻪ ‪.‬‬

‫אא‪ W #$‬ﻻ ﳚﻮﺯ ﺍﺳﺘﺪﺑﺎﺭ ﻗﱪ ﺍﳌﻌﺼﻮﻡ ﰲ ﺣﺎﻝ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﻠﺰﻣﺎﹰ ﻟﻠﻬﺘﻚ‬
‫‪١٠٤‬‬
‫ﻭﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ‪ g‬ﻭﻻ ﺑﺄﺱ ﺑﻪ ﻣﻊ ﺍﻟﺒﻌﺪ ﺍﳌﻔﺮﻁ‪ g‬ﺃﻭ ﺍﳊﺎﺟﺐ ﺍﳌﺎﻧﻊ ﺍﻟﺮﺍﻓﻊ ﻟﺴﻮﺀ ﺍﻷﺩﺏ‪ g‬ﻭﻻ ﻳﻜﻔﻲ ﻓﻴﻪ‬
‫ﺍﻟﻀﺮﺍﺋﺢ ﺍﳌﻘﺪﺳﺔ ﻭﻻ ﻣﺎ ﳛﻴﻂ ‪‬ﺎ ﻣﻦ ﻏﻄﺎﺀ ﻭﳓﻮﻩ‪.‬‬
‫א‪.‬א"!א ‪ W‬ﳚﺐ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﻣﺘﻘﺪﻣﺎﹰ ﻋﻠﻰ ﻗﱪ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ‪ g‬ﻭﺍﻷﺋﻤﺔ ﺍﳌﻌﺼﻮﻣﲔ‬
‫‪١٠٥‬‬
‫‪ g‬ﻭﻫﻜﺬﺍ ﻻ ﻳﺼﻠﻲ ﻣﺴﺎﻭﻳﺎﹰ ﳍﺎ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺃﻥ ﺗﺼﻠﻲ ﺍﳌﺮﺃﺓ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ )‬
‫אא ‪ W‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺗﻘﺪﻡ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﲟﻘﺪﺍﺭ ﺷﱪ‪.‬‬
‫‪١٠٦‬‬
‫ א א‪ W #$‬ﻻ ﺗﺼﺢ ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﺻﻼﺓ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﺤﺎﺫﻳﲔ ﺣﺎﻝ‬
‫‪١٠٧‬‬
‫ﺍﻟﺼﻼﺓ‪ g‬ﺃﻭ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ g‬ﺑﻞ ﻳﻠﺰﻡ ﺗﺄﺧﺮﻫﺎ ﻋﻨﻪ ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﺴﺠﺪ ﺟﺒﻬﺘﻬﺎ ﳏﺎﺫﻳﺎﹰ‬
‫ﳌﻮﺿﻊ ﺭﻛﺒﺘﻴﻪ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ ﺗﺘﺄﺧﺮ ﻋﻨﻪ ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﺴﺠﺪﻫﺎ ﻭﺭﺍﺀ ﻣﻮﻗﻔﻪ‪ g‬ﺃﻭ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ‬
‫ﺣﺎﺋﻞ ﺃﻭ ﻣﺴﺎﻓﺔ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﺃﺫﺭﻉ ﺑﺬﺭﺍﻉ ﺍﻟﻴﺪ‪ g‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﶈﺎﺭﻡ ﻭﻏﲑﻫﻢ‪ g‬ﻭﺍﻟﺰﻭﺝ‬
‫ﻭﺍﻟﺰﻭﺟﺔ ﻭﻏﲑﳘﺎ‪ g‬ﻧﻌﻢ ﺍﻷﻇﻬﺮ ﺍﺧﺘﺼﺎﺹ ﺍﳌﻨﻊ ﺑﺎﻟﺒﺎﻟﻐﲔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻌﻤﻴﻢ ﺃﺣﻮﻁ‪ g‬ﻭﻛﺬﺍ ﳜﺘﺺ ﺍﳌﻨﻊ‬
‫ﲝﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ‪ g‬ﻭﺃﻣﺎ ﰲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ ﻓﻼ ﻣﺎﻧﻊ‪ g‬ﻭﻛﺬﺍ ﻋﻨﺪ ﺍﻟﺰﺣﺎﻡ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻋﻠﻰ ﺍﻷﻇﻬﺮ‪.‬‬
‫ >‪. !""3 12 % A " 3 :3JK LC+‬‬

‫ >‪. 3 : :< =4‬‬
‫‬
‫‪. ! 3 : 3JK LC+> A! ? : 3JK `H‬‬
‫ >‪." 3 : :< =4‬‬
‫" ‪.@ 3 : 12 %‬‬
‫ ‪. 0 : )*+&+, -./‬‬
‫ >‪. "" 3 : :< =4‬‬
‫‪٥٩‬‬
– ‪.........................................‬‬
‫אא"!א ‪ W‬ﻳﻜﺮﻩ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻘﻒ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻭ ﻣﺴﺎﻭﻳﺔ ﻟﻪ ﰲ ﺍﻟﺼﻼﺓ ﻭﻳﺒﺪﺀﺍ ﺍﻟﺼﻼﺓ‬
‫‪١٠٨‬‬
‫ﻣﻌﺎﹰ‪ g‬ﻭﻟﻜﻦ ﻻ ﻳﻠﺰﻡ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻟﻮ ﻓﻌﻼ ﺫﻟﻚ‪ g‬ﻭﻫﻜﺬﺍ ﻻ ﻳﻠﺰﻡ ﳌﻦ ﺑﺪﺃ ﺍﻟﺼﻼﺓ ﻣﺘﺄﺧﺮﺍﹰ ﺃﻥ ﻳﻌﻴﺪ‬
‫ﺻﻼﺗﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﰲ ﺃﺭﺽ ﺗﺒ ‪‬ﻴﻦ ﺑﻌﺪ ﺃﺳﺒﻮﻉ ﺃ‪‬ﺎ ﻣﻐﺼﻮﺑﺔ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ ﻷﻥ ﺍﳌﺼﻠﻲ ﻛﺎﻥ ﺟﺎﻫﻼﹰ ﺑﺎﻟﻐﺼﺐ‪ g‬ﻭﻟﻴﺲ ﻫﻮ ﺍﻟﻐﺎﺻﺐ‪.‬‬
‫ " ) ‪: 9. : 4‬‬
‫ ﺱ ‪ :‬ﺭﺟﻠﻲ ﻣﻜﺴﻮﺭﺓ ﻓﻬﻞ ﺃﺻﻠﻲ ﻣﻦ ﺟﻠﻮﺱ ﺃﻭ ﻗﻴﺎﻡ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻣﻜﻦ ﺃﻥ ﺗﺼﻠﻲ ﻣﻦ ﻗﻴﺎﻡ – ﻭﻟﻮ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻜﺎﺯ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ – ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺫﻟﻚ‪ g‬ﻭﺇﺫﺍ ﱂ‬
‫ﺗﺴﺘﻄﻊ ﺫﻟﻚ ﻓﺼﻞﹼ ﻣﻦ ﺟﻠﻮﺱ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻣﻲ ﻛﺎﻧﺖ ﺗﻌﺒﺔ ﰲ ﺭﺟﻠﻬﺎ ﻭﺗﺼﻠﻲ ﺟﺎﻟﺴﺔ ﻭﻫﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ? ﻓﻤﺎ ﺣﻜﻢ ﺫﻟﻚ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﺑﻼ ﻣﺸﻘﺔ ﺷﺪﻳﺪﺓ‪ g‬ﻓﻴﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺔ‪ g‬ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺟﻠﻮﺳﺎﹰ‪.‬‬
‫ﻭﻟﻮ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﻋﺼﺎ ﺃﻭ ﻋﻜﺎﺯ ﻣﺜﻼﹰ ﻟﺘﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺔ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﺃﺻﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ ﻣﻦ ﺟﻠﻮﺱ )‬
‫ﺝ‪ :‬ﳚﻮﺯ‪ g‬ﻭﻟﻜﻦ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﻌﺬﺭ ﻓﺎﻷﻓﻀﻞ ﺗﻜﺮﺍﺭ ﺍﻟﺼﻼﺓ‪ g‬ﻓﺘﺼﻠﻲ ﻧﺎﻓﻠﺔ ﺍﻟﺼﺒﺢ – ﻣﺜﻼﹰ ﻣﻦ‬
‫ﺟﻠﻮﺱ ﻣﺮﺗﲔ‪.‬‬
‫ " ‪: : 6,‬‬

‫ ﻫﻞ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺼﻼﺓ ﲢﺪﻳﺪ ﺍﻟﺴﻮﺭﺓ ﻗﺒﻞ ﺍﻟﺒﺴﻤﻠﺔ )‬
‫אא ‪ : ١٠٩‬ﳝﻜﻨﻪ ﺍﻻﻛﺘﻔﺎﺀ ﲟﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﻟﺒﺴﻤﻠﺔ ﻷﻳﺔ ﺳﻮﺭﺓ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ א א‪ : #$‬ﺍﻷﻗﻮﻯ ﻋﺪﻡ ﻭﺟﻮﺏ ﺗﻌﻴﻴﻨﻬﺎ ﺣﲔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺃ‪‬ﺎ ﻷﻳﺔ ﺳﻮﺭﺓ‪ g‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺣﻮﻁ‬
‫‪١١٠‬‬
‫]ﺍﻷﻭﱃ[ ﺗﻌﻴﻴﻨﻬﺎ‪.‬‬
‫! ‪.pM+H G]5 '( q$<+- A@ 3 :12 %‬‬

‫@ ‪." 0 : )*+&+, -./‬‬
‫‪٦٠‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳉﻬﺮﻳﺔ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻹﺧﻔﺎﺗﻴﺔ ) ﻭﻫﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳉﻬﺮ ﺃﻳﻀ ﹰﺎ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ= ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﺍﻹﺧﻔﺎﺗﻴﺔ= ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪.‬‬
‫ﳚﺐ ﺍﻹﺧﻔﺎﺕ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﺻﻼﺓ ﺍﻟﻈﻬﺮﻳﻦ‬
‫ﳚﺐ ﺍﳉﻬﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‬

‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻴﻮﻣﻴﺔ‬
‫ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﺘﲔ‬
‫ﺗﺘﺨﲑ ﺍﻟﻨﺴﺎﺀ ﺑﲔ ﺍﳉﻬﺮ‬
‫ﻭﺍﻹﺧﻔﺎﺕ )ﺇﺫﺍ ﱂ ﻳﻜﻦ‬ ‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ‬
‫ﻫﻨﺎﻙ ﺃﺟﻨﱯ(‬
‫ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‬
‫ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﳚﺐ ﺍﻹﺧﻔﺎﺕ‬
‫ﻭﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻟﻌﺸﺎﺋﲔ‬
‫ ﻭﺟﻮﺏ ﺍﳉﻬﺮ ﺃﻋﻼﻩ ﺍﺣﺘﻴﺎﻁ ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ‪.‬‬

‫ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻳﺴﺘﺤﺐ ﺍﳉﻬﺮ ﺍﻟﺒﺴﻤﻠﺔ‪.‬‬
‫ ﻟﻮ ﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺍﳉﻬﺮ ﺑﺎﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ ﻣﺎ ﺣﻜﻢ ﺃﻥ ﲡﻬﺮ ﺍﳌﺮﺃﺓ ﻣﻊ ﻭﺟﻮﺩ ﺭﺟﻞ ﺃﺟﻨﱯ)‬

‫ﺝ‪:‬אא ‪ W‬ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺟﻨﱯ ﻓﺎﻷﻓﻀﻞ ﳍﻦ ﺗﺮﻙ ﺍﳉﻬﺮ‪.‬‬
‫‪١١١‬‬
‫אא‪ W #$‬ﺍﻷﺣﻮﻁ ﺇﺧﻔﺎ‪‬ﻦ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﻹﲰﺎﻉ ﳏ ‪‬ﺮﻣﺎﹰ ﻛﻤﺎ ﺇﺫﺍ ﻣﻮﺟﺒﺎﹰ ﻟﻠﺮﻳﺒﺔ‪.‬‬
‫‪١١٢‬‬
‫אא"!א ‪ W‬ﺇﺫﺍ ﲰﻌﻬﺎ ﺃﺟﻨﱯ ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﲣﻔﺖ ﻋﻠﻰ ﺍﻷﺣﻮﻁ‪.‬‬

‫‪١١٣‬‬
‫ >‪. 3 : :< =4‬‬

‫ ‪. 0 : )*+&+, -./‬‬
‫ ‪. " 3 : 7F G$ 7HI H+‬‬
‫ ‪." 3 : 12 %‬‬
‫‪٦١‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻟﻮ ﺃﺭﺍﺩ ﺍﳌﺼﻠﻲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﻓﻬﻞ ﳚﻬﺮ ﺃﻭ ﳜﻔﺖ‬
‫ﺑﺎﻟﺒﺴﻤﻠﺔ )‬
‫ﺝ‪ :‬א א ‪:778‬ﳚﻮﺯ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ ﻟﻮ ﺍﺧﺘﺎﺭ ﺍﻟﻔﺎﲢﺔ ﻭﻛﺎﻥ ﻳﺼﻠﻲ‬
‫ﻣﻨﻔﺮﺩﺍﹰ‪ g‬ﻭﻟﻜﻦ ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻫﻮ ﺍﻹﺧﻔﺎﺕ‪.‬‬
‫אא‪ W #$‬ﳚﻮﺯ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﻗﺮﺍﺀﺓ ﺍﳊﻤﺪ ﺇﻻ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺧﻠﻒ ﺍﻹﻣﺎﻡ‬
‫‪١١٥‬‬
‫ﻓﺈﻥ ﺍﻷﺣﻮﻁ ﻓﻴﻬﺎ ﺗﺮﻙ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ‪.‬‬

‫ ﺱ ‪ :‬ﻟﻮ ﻧﺴﻴﺖ ﻓﺠﻬﺮﺕ ﰲ ﻣﻮﺿﻊ ﺍﻹﺧﻔﺎﺕ ﺃﻭ ﺍﻟﻌﻜﺲ ﻓﻤﺎ ﺍﳊﻜﻢ )‬
‫ﺝ‪ :‬ﺍﻟﺼﺤﻴﺤﺔ ﺻﺤﻴﺤﺔ‪ g‬ﻭﺗﻜﻤﻞ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﳌﻄﻠﻮﺑﺔ )ﺍﳉﻬﺮ ﰲ ﻣﻮﺿﻌﻪ‪ g‬ﻭﺍﻹﺧﻔﺎﺕ ﰲ ﻣﻮﺿﻌﻪ(‪.‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﻣﺮﺓ ﳚﺐ ﺗﻜﺮﺍﺭ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ )‬
‫ﺝ‪ :‬ﻳﻜﻔﻲ ﺃﻥ ﻳﻘﻮﻝ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ( ﻭﻟﻜﻦ )ﺍﻷﺣﻮﻁ‬
‫ﺍﺳﺘﺤﺒﺎﺑﺎﹰ(‪ / 77‬ﺃﻭ ﻳﺴﺘﺤﺐ‪ (77X‬ﺃﻥ ﻳﻜﺮﺭﻫﺎ ﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﺑﺴﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺑﻼ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺃﺧﺮﻯ )‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ‪ g‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻮﺭﺓ ﺃﻭ ﺍﻵﻳﺔ ﺟﺰﺀ ﻣﻦ ﻧﻔﺲ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺻﻼﺓ ﺍﻟﻐﻔﻴﻠﺔ‪ .‬ﻓﻤﻦ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻠﻲ ﺻﻼﺓ ﺍﻟﻐﻔﻴﻠﺔ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﺮﺃ ﺍﻵﻳﺎﺕ ﺍﳋﺎﺻﺔ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺻﻼﺓ ﺍﻟﻐﻔﻴﻠﺔ ﻭﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ )ﰲ ﻛﻠﺘﺎ ﺍﻟﺮﻛﻌﺘﲔ( ﺃﻧﺎ ﺃﻗﺮﺃ ﺍﻟﺒﺴﻤﻠﺔ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ‬
‫ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺟﺐ ﻗﺮﺍﺀ‪‬ﺎﻭﺫﺍ ﺍﻟﻨﻮﻥ‪?..‬ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‪ ..‬ﻫﻞ ﳚﻮﺯ ﺫﻟﻚ)‬
‫ﺝ‪ :‬אא ‪ : 77B‬ﻻ ﺗﺬﻛﺮ ﺍﻟﺒﺴﻤﻠﺔ ﻛﻤﺎ ﻫﻮ ﺍﳌﺄﺛﻮﺭ‪.‬‬
‫ >‪. 3 : 3JK LC+‬‬

‫" >‪. "3 : :< =4‬‬
‫ ‪. " 3 : :< =4> A ! 0 : )*+&+, -./‬‬
‫ ‪." 3 : 12 %‬‬
‫‪٦٢‬‬
– ‪.........................................‬‬
‫ " >? ‪: 20 :‬‬

‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺃﺻﻠﻲ ﰒ ﺟﺎﺀ ﻃﻔﻞ ﻭﺃﺧﺬ ﺍﻟﺘﺮﺑﺔ ﺍﳊﺴﻴﻨﻴﺔ ﻓﻬﻞ ﳚﻮﺯ ﱄ ﺃﻥ ﺃﺳﺠﺪ ﻋﻠﻰ ﺍﻟﻜﻔﲔ‬
‫ﺃﻭ ﻋﻠﻰ ﺍﻟﺴﺠﺎﺩﺓ)‬
‫ﺝ‪ :‬אא ‪ W‬ﺇﺫﺍ ﻓﻘﺪ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﻣﺘﺴﻌﺎﹰ ﻗﻄﻊ ﺻﻼﺗﻪ‪ g‬ﻭﺃﻋﺎﺩﻫﺎ‬
‫‪١١٩‬‬
‫ﻭﺳﺠﺪ ﻋﻠﻰ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎﹶ‪ Ý‬ﺳﺠﺪ ﻋﻠﻰ ﺛﻮﺑﻪ ]ﻣﻦ ﺍﻟﻘﻄﻦ ﺃﻭ ﺍﻟﻜﺘﺎﻥ ﺃﻭ‬
‫ﺟﻨﺴﻬﻤﺎ[‪ g‬ﻓﺈﻥ ﱂ ﳝﻜﻦ ﺳﺠﺪ ﻋﻠﻰ ﻇﻬﺮ ﻛﻔﻪ‪ g‬ﻓﺈﻥ ﱂ ﳝﻜﻦ ﺳﺠﺪ ﻋﻠﻰ ﺍﳌﻌﺎﺩﻥ‪.‬‬
‫אא‪ W #$‬ﺇﺫﺍ ﺍﺷﺘﻐﻞ ﺑﺎﻟﺼﻼﺓ ﻭﰲ ﺃﺛﻨﺎﺋﻬﺎ ﻓﻘﺪ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺟﺎﺯ ﻟﻪ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ‬
‫‪١٢٠‬‬
‫ﻏﲑﻩ ﻭﺗﺼﺢ ﺻﻼﺗﻪ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺳﻌﺔ ﺍﻟﻮﻗﺖ‪.‬‬

‫אא"!א ‪ W‬ﺇﻥ ﺍﺗﺴﻊ ﺍﻟﻮﻗﺖ ﻗﻄﻊ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺃﻋﺎﺩﻫﺎ ﺑﻌﺪ ﲢﺼﻴﻞ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ‬
‫‪١٢١‬‬
‫ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎﹰ ﻟﺰﻡ ﺃﻥ ﻳﺴﺠﺪ ﻋﻠﻰ ﺛﻴﺎﺑﻪ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻘﻄﻦ ﺃﻭ ﺍﻟﻜﺘﺎﻥ‪ g‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﻴﺎﺑﻪ ﻣﺼﻨﻮﻋﺔ ﻣﻦ‬
‫ﺷﻲﺀ ﺁﺧﺮ ﻓﻠﻴﺴﺠﺪ ﻋﻠﻰ ﺷﻲﺀ ﻣﻌﺪﱐ ﻣﺜﻞ ﺧﺎﰎ ﺍﻟﻌﻘﻴﻖ ﺃﻭ ﻋﻠﻰ ﻇﻬﺮ ﻛﻔﻪ‪ .‬ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ ﻻ‬
‫ﻳﺴﺠﺪ ﻋﻠﻰ ﻇﻬﺮ ﻛﻔﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﳌﻌﺪﻥ ﳑﻜﻨﺎﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﺴﺠﻮﺩ )‬
‫ﺝ‪ :‬ﺍﳉﺒﻬﺔ ﻭﺍﻟﻜﻔﺎﻥ ﻭﺍﻟﺮﻛﺒﺘﺎﻥ ﻭﺇ‪‬ﺎﻣﺎ ﺍﻟﻘﺪﻣﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻟﻮ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻛﻨﺖ ﰲ ﻣﻜﺎﻥ ﳜﻠﻮ ﻣﻦ ﺍﻟﺘﺮﺑﺔ ﻭﻻ ﻳﻮﺟﺪ ﻣﻌﻲ ﻗﻄﻌﺔ ﺣﺼﲑ‪..‬ﻓﻌﻠﻰ‬
‫ﻣﺎﺫﺍ ﺃﺳﺠﺪ ﻟﻠﺼﻼﺓ )‬
‫ﺝ‪ :‬ﺃ ﻳﻌﺘﱪ ﰲ ﳏﻞ ﺍﳉﺒﻬﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﺭﺽ‪ g‬ﺃﻭ ﳑﺎ ﺃﻧﺒﺘﺘﻪ ﺍﻷﺭﺽ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳ‪‬ﺄﻛﻞ ﻭﻻ ﻳ‪‬ﻠﺒﺲ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﺮﻣﻞ ﻭﺍﻟﺼﺨﺮ ﻭﺍﳊﺠﺮ ﻭﺍﻟﺮﺧﺎﻡ ﻭﻏﲑﻩ ﻭﺃﻱ ﺟﺰﺀ ﻣﻦ ﻧﺒﺎﺕ ﻻ ﻳ‪‬ﺆﻛﻞ ﻭﻻ ﻳ‪‬ﻠﺒﺲ ﺫﻟﻚ‬
‫ﺍﳉﺰﺀ ﻛﻞ ﺫﻟﻚ ﺑﺸﺮﻁ ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ‪.‬‬
‫ﺏ ﻟﻮ ﻓﺮﺿﻨﺎ ﺇﻧﺴﺎﻧﺎﹰ ﱂ ﳚﺪ ﺃﻱ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻮﻗﺖ‪ g‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺫﻟﻚ ﻭﳚﺪﻩ‬
‫ﻟﻴﺼﻠﻲ ﺻﻼﺓ ﺗﺎﻣﺔ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪ .‬ﻭﻟﻮ ﺑﺄﻥ ﻳﻨﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﻪ ﺃﻭ ﳚﻠﺐ ﺷﻴﺌﺎﹰ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺃﻭ‬
‫ﻏﲑ ﺫﻟﻚ‪.‬‬
‫@‬
‫‪. ? : 3JK `H‬‬
‫ >‪. "" 3 : :< =4‬‬
‫ ‪. 3 : 12 %‬‬
‫‪٦٣‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻜﺮﳝﺔ ﻛﺎﻟﻌﻘﻴﻖ ﻭﺍﻟﻔﲑﻭﺯﺝ )‬

‫ﺝ‪ :‬אא‪ W #$‬ﳚﻮﺯ‪ g‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺮﻙ ﺃﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ‪.‬‬
‫‪١٢٢‬‬
‫אא"!א ‪ W‬ﻻ ﳚﻮﺯ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ‪.‬‬

‫‪١٢٣‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﻧﻘﺮﺃ ﺃﻭ ﻧﺴﺘﻤﻊ ﺍﻟﺴﺠﺪﺓ ﺍﻟﻮﺍﺟﺒﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ –ﺧﺎﺭﺝ ﺍﻟﺼﻼﺓ ﻫﻞ ﳝﻜﻦ‬
‫ﺍﻻﺳﺘﻌﺎﺿﺔ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﺑﺎﺳﺘﻐﻔﺎﺭ ﺃﻭ ﺩﻋﺎﺀ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ )‬
‫ﺝ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﰲ ﺣﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺴﺠﺪﺍﺕ ﺍﻟﻮﺍﺟﺒﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫ﺝ‪ :‬ﻫﻲ ﺍﻟﺴﺠﺪﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺴﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺍﻟﺴﺠﺪﺓ ﻓﺼﻠﺖ – ﺍﻟﻨﺠﻢ – ﺍﻟﻌﻠﻖ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﲡﺐ ﺍﻟﺴﺠﺪﺓ ﺇﺫﺍ ﲰﻌﻨﺎ ﺁﻳﺔ ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺷﺮﻳﻂ ﻣﺴﺠﻞ ﺃﻭ ‪) CD‬‬
‫אא ‪ W7G8‬ﳚﺐ ﺍﻟﺴﺠﻮﺩ‪.‬‬
‫אא"!א ‪ W7G%‬ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺍﻟﺴﺠﻮﺩ‪.‬‬
‫אא‪ W #$‬ﻻ ﳚﺐ‪.‬‬
‫‪١٢٦‬‬
‫ ﺱ ‪ :‬ﻣﺎﺫﺍ ﻧﻘﻮﻝ ﰲ ﺳﺠﻮﺩ ﺍﻟﺘﻼﻭﺓ )‬

‫ﺝ‪ :‬אא אא"!א ‪ W7GX‬ﻳﺴﺘﺤﺐ ﺍﻟﺬﻛﺮ‪ g‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻘﻮﻝ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺣﻘﺎﹰ ﺣﻘﺎﹰ‪ g‬ﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺇﳝﺎﻧﺎﹰ ﻭﺗﺼﺪﻳﻘﺎﹰ‪ g‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻋﺒﻮﺩﻳﺔ ﻭﺭﻗﺎﹰ‪ g‬ﺳﺠﺪﺕ ﻟﻚ ﻳﺎ ﺭﺏ ﺗﻌﺒﺪﺍﹰ ﻭﺭﻗﺎﹰ‪ g‬ﻻ ﻣﺴﺘﻨﻜﻔﺎﹰ ﻭﻻ‬
‫ﻣﺴﺘﻜﱪﺍﹰ ﺑﻞ ﺃﻧﺎ ﻋﺒﺪ ﺫﻟﻴﻞ ﺿﻌﻴﻒ ﺧﺎﺋﻒ ﻣﺴﺘﺠﲑ "‪.‬‬
‫אא‪ W #$‬ﻳﺴﺘﺤﺐ ﻓﻴﻪ ﺍﻟﺬﻛﺮ ﺍﻟﻮﺍﺟﺐ ﰲ ﺳﺠﻮﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫‪١٢٨‬‬
‫ ‪. ) : 7F G$ 7HI H+‬‬

‫ ‪http://www.alshirazi.net/istftaa/03.htm‬‬
‫ ‪.@@ 0 : )*+&+, -./‬‬
‫" ‪."! 3 :12 %‬‬
‫ ‪. 3 : 7F G$ 7HI H+‬‬
‫ ‬
‫‪. 3 : 12 % A @ ? : 3JK `H‬‬
‫! >‪."" 3 : :< =4‬‬
‫‪٦٤‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﳊﻜﻢ ﺇﺫﺍ ﻛﻨﺖ ﺃﺣﻔﻆ ﻣﻘﺪﺍﺭ ﹰﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺎﻥ ﻓﻴﻪ ﺳﺠﺪﺓ ﺗﻼﻭﺓ? ﻫﻞ ﺃﺳﺠﺪ ﻋﻨﺪ‬
‫ﺇﻋﺎﺩﰐ ﻟﺬﻟﻚ ﰲ ﻛﻞ ﻣﺮﺓ)‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻗﺮﺃﺕ ﺍﻟﺴﺠﺪﺓ ﺍﻟﻮﺍﺟﺒﺔ ﺑﻠﺴﺎﻧﻚ ﺃﻭ ﲰﻌﺘﻬﺎ ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺍﻟﺴﺠﻮﺩ‪ .‬ﺃﻣﺎ ﳎﺮﺩ ﺗﺬﻛﺮ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ ﺃﻭ‬
‫ﺍﺳﺘﺤﻀﺎﺭﻫﺎ ﰲ ﺍﻟﺬﻫﻦ ﻭﺍﻟﻘﻠﺐ ﻓﻼ ﻳﻮﺟﺐ ﺍﻟﺴﺠﻮﺩ‪.‬‬
‫ ﺱ ‪ :‬ﻣﱴ ﲡﺐ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ )‬
‫ﺝ‪ :‬ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺑﲔ ﺍﳌﺮﺍﺟﻊ‪ g‬ﻭﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﳐﺘﻠﻒ ﻓﻴﻬﺎ‪ g‬ﻭﳓﻦ ﻧﺬﻛﺮ ﺍﳉﻤﻴﻊ‪:‬‬
‫) ﺃ ( ﺇﺫﺍ ﺗﻜﻠﻢ ﺳﺎﻫﻴﺎﹰ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫) ﺏ ( ﺇﺫﺍ ﻧﺴﻲ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ ﻭﻓﺎﺕ ﳏﻞ ﺗﺪﺍﺭﻛﻬﺎ‪.‬‬
‫) ﺝ ( ﺇﺫﺍ ﻧﺴﻲ ﺗﺸﻬﺪﺍﹰ ﻭﻓﺎﺕ ﳏﻞ ﺗﺪﺍﺭﻛﻪ‪.‬‬
‫) ﺩ ( ﺇﺫﺍ ﺯﺍﺩ ﺳﻼﻣﺎﹰ ﰲ ﻏﲑ ﳏﻠﻪ‪.‬‬
‫) ﻫ‪ ( 6‬ﺇﺫﺍ ﺷﻚ ﺑﲔ ﺍﻷﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻭﺍﳋﻤﺲ – ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﺎﻋﻴﺔ‪.‬‬
‫) ﻭ (ﻟﻜﻞ ﺯﻳﺎﺩﺓ ﻭﻧﻘﻴﺼﺔ ﰲ ﺍﻟﺼﻼﺓ ﱂ ﻳﺬﻛﺮﻫﺎ ﰲ ﳏﻠﻬﺎ‪.‬‬
‫) ﺯ (ﺍﻟﻘﻴﺎﻡ ﰲ ﻣﻮﺿﻊ ﺍﻟﻘﻌﻮﺩ‪ g‬ﻭﺑﺎﻟﻌﻜﺲ‪.‬‬
‫ ﺱ ‪ :‬ﻣﱴ ﻧﺄﰐ ﺑﺴﺠﺪﰐ ﺍﻟﺴﻬﻮ )‬
‫ﺝ‪ :‬ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻦ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻚ ﺻﻼﺓ ﺍﻻﺣﺘﻴﺎﻁ‪ g‬ﻓﺘﻜﻤﻞ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻭﻻﹰ ﰒ ﺗﺄﰐ ﺑﺼﻼﺓ‬
‫ﺍﻻﺣﺘﻴﺎﻁ‪ g‬ﰒ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﻛﻴﻔﻴﺔ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ )‬
‫ﺝ‪ :‬ﺍﺧﺘﺼﺎﺭﺍﹰ ﻧﻘﻮﻝ‪ :‬ﻳﻨﻮﻱ‪ g‬ﻭﻳﻜﺒ‪‬ﺮ‪ g‬ﰒ ﻳﺴﺠﺪ ﻭﻳﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻩ )ﺑﺴﻢ ﺍﷲ ﻭﺑﺎﷲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ‬
‫ﺍﻟﻨﱯ‪ ‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ( ﰒ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻭﻳﺴﺠﺪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ‪ g‬ﻭﻳﻘﻮﻝ ﻣﺮﺓ ﺃﺧﺮﻯ )ﺑﺴﻢ ﺍﷲ ﻭﺑﺎﷲ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ‪ ‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ( ﰒ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻭﻳﺘﺸﻬﺪ ﻭﻳﺴ‪‬ﻠﻢ‪.‬‬
‫ " ‪:
B> D0 : @2‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺇﺫﺍ ﺷﻚ ﺍﳌﺼﻠﻲ ﺑﲔ ﺍﻟﺴﺠﺪﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ )‬
‫ﺝ‪ ( 7 ) :‬ﺇﺫﺍ ﻛﺎﻥ ﺷﻜﻪ ﻗﺒﻞ ﺍﻟﻨﻬﻮﺽ ﻟﻠﻘﻴﺎﻡ ﻭﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺘﺸﻬﺪ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﺠﺪ‪.‬‬
‫‪٦٥‬‬
– ‪.........................................‬‬
‫) ‪ ( G‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻨﻬﻮﺽ ﻟﻠﻘﻴﺎﻡ ﺃﻭ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺘﺸﻬﺪ ﻓﻴﺘﻢ ﺍﻟﺼﻼﺓ ﻭﻻ ﻳﻠﺘﻔﺖ ﻟﻠﺸﻚ‪.7G3‬‬
‫ﻲ ﺍﻹﻋﺎﺩﺓ )‬
‫ ﺱ ‪ :‬ﺃﺣﻴﺎﻧ ﹰﺎ ﺃﺷﻚ ﰲ ﺻﻼﰐ ﻓﻬﻞ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻚ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺼﻼﺓ ﻓﻼ ‪‬ﺘﻤﻲ ﺑﻪ ﻓﺎﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﻭ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻚ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻓﻠﻪ ﺻﻮﺭ ﳐﺘﻠﻔﺔ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻧﺴﻴﺎﻥ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﰲ ﺍﻟﺼﻼﺓ )‬
‫
‬
‫‪*+ ", $% +- %./‬‬
‫ ‬
‫‪$% !(4‬‬
‫ ‬
‫‪01 $% +- %./‬‬
‫‪ !"# $% &' ($%‬‬
‫‪2+$% &3‬‬
‫ (
)
& ‪($%‬‬
‫ ﻟﻮ ﻗﺮﺃ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﻷﺭﺑﻊ ﻗﺒﻞ ﺗﺬﻛﺮﻩ ﻧﺴﻴﺎﻥ ﺍﻟﺘﺸﻬﺪ‪ g‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﻗﺮﺍﺀ‪‬ﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﺘﺸﻬﺪ ﻭﻳﻘﻮﻡ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ? ﺷﻜﻜﺖ ﻫﻞ ﻫﺬﻩ ﻫﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﺃﻭ‬
‫ﺍﻟﺜﺎﻧﻴﺔ)‬
‫ﺝ‪ :‬ﻛﻞ ﺻﻼﺓ ﻓﺮﻳﻀﺔ ﺇﺫﺍ ﺷﻜﻜﺖ ﺑﲔ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ g‬ﻭﺍﺳﺘﻤﺮ ﺍﻟﺸﻚ‪ g‬ﻓﺼﻼﺗﻚ ﺑﺎﻃﻠﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﺃﻭ ﻧﻘﺼﺎ‪‬ﺎ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ﺑﺄﻧﻪ ﺯﺍﺩ ﰲ ﺭﻛﻌﺎﺕ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻭ ﻧﻘﺺ ﻓﺎﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ‪ g‬ﻭﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻧﺴﻴﺎﻥ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﺗﺬﻛﺮ ﻗﺒﻞ ﺃﻥ ﻳﺮﻛﻊ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﺇﺫﺍ ﺗﺬﻛﺮ ﺑﻌﺪ ﺃﻥ ﺭﻛﻊ ﻓﻴﺘﻢ ﺻﻼﺗﻪ ﰒ ﻳﺄﰐ ﺑﺴﺠﺪﰐ‬
‫ﺍﻟﺴﻬﻮ‪.‬‬
‫@ ‪. " 3 : 12 % A !"! 3 : :< =4> AGDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫‪٦٦‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﳏﻞ ﺍﻟﺘﺪﺍﺭﻙ ﰲ ﺍﻟﺼﻼﺓ )‬

‫ﺝ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﺟﺒﺎﺕ ﺭﻛﻨﻴﺔ ﲬﺴﺔ ﺗﺒﻄﻞ ﺍﻟﺼﻼﺓ ﺑﺰﻳﺎﺩ‪‬ﺎ ﻋﻤﺪﺍﹰ ﺃﻭ ﺳﻬﻮﺍﹰ‪ g‬ﻭﻣﻨﻬﺎ ﺍﻟﺮﻛﻮﻉ‪g‬‬
‫ﻭﺃﻳﻀﺎﹰ ﺍﻟﺴﺠﺪﺗﺎﻥ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻟﺬﺍ ﺇﺫﺍ ﻧﺴﻴﺖ ﺃﻣﺮﺍﹰ ﰲ ﺍﻟﺼﻼﺓ ﻓﻤﺎ ﺩﻣﺖ ﱂ ﺗﺪﺧﻞ ﰲ ﺍﻟﻮﺍﺟﺐ‬
‫ﺍﻟﺮﻛﲏ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺟﻊ ﻭﺗﺄﰐ ﲟﺎ ﻧﺴﻴﺘﻪ ﻭﺗﻜﻤﻞ ﺍﻟﺼﻼﺓ‪ g‬ﻟﻜﻨﻚ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺮﻛﲏ ﻻ ﳝﻜﻨﻚ‬
‫ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻮﺩﺓ ﻳﺴﺘﻠﺰﻡ ﺯﻳﺎﺩﺓ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺮﻛﲏ ﻭﻫﻮ ﻳﺒﻄﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺷﺮﺡ ﺫﻟﻚ‪:‬‬
‫ﻟﻮ ﻧﺴﻴﺖ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﳊﻤﺪ ﻭﻗﺮﺃﺕ ﺳﻮﺭﺓ )ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ(‪ g‬ﺇﺫﺍ ﺗﺬﻛﺮﺕ ﺍﻟﻔﺎﲢﺔ ﻗﺒﻞ ﺃﻥ ﺗﺮﻛﻊ ﻓﻌﻠﻴﻚ‬
‫ﺃﻥ ﺗﻘﺮﺃ ﺳﻮﺭﺓ ﺍﳊﻤﺪ ﰒ ﺗﻌﻴﺪ ﺍﻟﺴﻮﺭﺓ ﰒ ﺗﺮﻛﻊ ‪ g‬ﻓﺄﻧﺖ ﱂ ﺗﺪﺧﻞ ﰲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺮﻛﲏ ﻭﻫﻮ ﺍﻟﺮﻛﻮﻉ‪.‬‬
‫ﻟﻜﻦ ﻟﻮ ﺗﺬﻛﺮﺕ ﺃﺛﻨﺎﺀ ﺍﻟﺮﻛﻮﻉ ﺃﻧﻚ ﱂ ﺗﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﻓﻼ ﳝﻜﻨﻚ ﺃﻥ ﺗﺮﺟﻊ ﻭﺗﻘﺮﺃ ﺍﳊﻤﺪ‬
‫ﻭﺍﻟﺴﻮﺭﺓ‪ g‬ﻷﻧﻚ ﺑﻌﺪ ﺫﻟﻚ ﺳﺘﺮﻛﻊ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻫﺬﺍ ﻳﻌﲏ ﺯﻳﺎﺩﺓ ﺍﻟﺮﻛﻮﻉ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﻭﻫﻮ ﻳﺒﻄﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﻟﻮ ﻧﺴﻴﺖ ﺍﻟﺘﺸﻬﺪ ﻭﻗﻤﺖ ﻟﻠﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺇﺫﺍ ﺗﺬﻛﺮﺕ ﻗﺒﻞ ﺃﻥ ﺗﺮﻛﻊ ﻓﻌﻠﻴﻚ ﺃﻥ ﲡﻠﺲ ﻭﺗﺘﺸﻬﺪ ﰒ ﺗﻘﻮﻡ ﻭﺗﻌﻴﺪ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺗﻜﻤﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺃﻣﺎ ﻟﻮ ﺗﺬﻛﺮﺕ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺮﻛﻮﻉ ﻓﻼ ﳝﻜﻨﻚ ﺃﻥ ﺗﺮﺟﻊ ﻭﺗﺘﺸﻬﺪ ﰒ ﺗﻘﻮﻡ ﻭﺗﺴﺒﺢ ﰒ ﺗﺮﻛﻊ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﺑﻞ ﻋﻠﻴﻚ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﺗﻜﻤﻞ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺗﻘﻀﻲ ﺍﻟﺘﺸﻬﺪ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺗﺴﺠﺪ ﺳﺠﺪﰐ‬
‫ﺍﻟﺴﻬﻮ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻧﺴﻴﺖ ﻛﻢ ﺭﻛﻌﺔ ﺻﻠﻴﺖ ﻓﻤﺎ ﺃﻓﻌﻞ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﻓﺎﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ ﻭﻋﻠﻴﻚ ﺇﻋﺎﺩ‪‬ﺎ ﻣﻦ ﺍﻷﻭﻝ‪ g‬ﻭﺇﺫﺍ ﻛﻨﺖ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﻟﺼﻼﺓ‬
‫ﻓﺎﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ‪.‬‬
‫ " ‪: E : 6,‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻓﺎﺗﺖ ﺍﻹﻧﺴﺎﻥ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﻬﻞ ﳚﺐ ﺃﻥ ﻳﻘﻀﻴﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ )‬
‫ﺝ‪ :‬א א‪ W #$‬ﺇﺫﺍ ﺧﺎﻑ ﻓﻮﺍﺕ ﻭﻗﺖ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺓ ﺍﳊﺎﻟﻴﺔ ﻓﺎﳌﺴﺘﺤﺐ ﻫﻮ ﺗﻘﺪﱘ ﺍﻟﺼﻼﺓ‬
‫‪١٣٠‬‬
‫ﺍﳊﺎﻟﻴﺔ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﳜﻒ ﻓﻮﺍﺕ ﻭﻗﺖ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺎﳌﺴﺘﺤﺐ ﺗﻘﺪﱘ ﺻﻼﺓ ﺍﻟﻘﻀﺎﺀ‪ g‬ﺧﺼﻮﺻﺎﹰ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﻔﺎﺋﺘﺔ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ >‪. 3 : :< =4‬‬
‫‪٦٧‬‬
– ‪.........................................‬‬
‫‪ W‬ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ ﻳﺄﰐ ﺑﻘﻀﺎﺀ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺻﻠﻮﺍﺕ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺻﻼﺓ‬ ‫‪١٣١‬‬
‫ א א"!א ‬
‫ﺍﻷﺩﺍﺀ ﺍﳊﺎﺿﺮﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺃﻥ ﻧﺒﺪﺃ ﺻﻼﺓ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺘﺎﻟﻴﺔ ﻗﺒﻞ ﺃﻥ ﻧﺄﰐ ﺑﺴﺠﺪﺓ ﺍﻟﺸﻜﺮ )‬
‫ﺝ‪ :‬ﳝﻜﻨﻚ ﺍﻟﺒﺪﺀ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﺘﺎﻟﻴﺔ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﳊﺎﻟﻴﺔ‪ g‬ﺃﻱ ﺑﻌﺪ ﻗﻮﻝ )ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬
‫ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ( ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ ﺱ ‪ :‬ﺣﲔ ﻳﻔﻮﺕ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﺼﺒﺎﺡ ﻓﻬﻞ ﳚﺐ ﺃﺩﺍﺋﻬﺎ ﻗﻀﺎﺀ ﰲ ﻳﻮﻣﻬﺎ ﺃﻡ ﺗﺄﺧﲑﻫﺎ ﻟﻴﻮﻡ ﻏﺪ‬
‫ﻭﺃﺩﺍﺋﻬﺎ ﰲ ﻭﻗﺘﻬﺎ ﻓﺠﺮ ﹰﺍ ﻭﻟﻜﻨﻬﺎ ﺃﻳﻀ ﹰﺎ ﻗﻀﺎﺀ )‬
‫ﺝ‪ :‬ﻻ ﳚﺐ ﺍﻟﻔﻮﺭ ﻭﺍﳌﺒﺎﺩﺭﺓ ﰲ ﺍﻟﻘﻀﺎﺀ‪ g‬ﻓﻴﺠﻮﺯ ﺍﻟﺘﺄﺧﲑ ﻣﺎ ﱂ ﳛﺼﻞ ﺍﻟﺘﻬﺎﻭﻥ ﰲ ﺗﻔﺮﻳﻎ ﺍﻟﺬﻣﺔ ‪.‬‬
‫‪١٣٢‬‬
‫ﻼ)‬
‫ﻼ ﺃﻗﻀﻲ ﻇﻬﺮ ﹰﺍ ﻣﺎ ﻓﺎﺗﲏ ﻟﻴ ﹰ‬
‫ ﺱ ‪ :‬ﻫﻞ ﺗﺼﺢ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﻭﻗﺘﻬﺎ? ﻣﺜ ﹰ‬
‫ﺝ‪ :‬ﻧﻌﻢ‪ g‬ﻳﺼﺢ‪.‬‬
‫ ﺱ ‪ :‬ﺣﻴﺚ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﻳﻌﺎﺩﻝ )ﻣﺌﺔ ﺃﻟﻒ ﺻﻼﺓ( ﺃﻭ )ﺃﻟﻒ ﺃﻟﻒ ﺻﻼﺓ( ﻓﻬﻞ ﳝﻜﻦ‬
‫ﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻟﻚ ﻋﻤﺎ ﰲ ﺍﻟﺬﻣﺔ ﻣﻦ ﺻﻠﻮﺍﺕ )‬
‫ﺝ‪ :‬ﺛﻮﺍﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﳊﺮﻡ ﺍﳌﻜﻲ ﻣﻀﺎﻋﻒ ﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻐﲏ ﻋﻦ ﺗﻜﺮﺍﺭ ﺍﻟﺼﻼﺓ‪ g‬ﻓﺎﻟﺜﻮﺍﺏ ﺷﻲﺀ ﻭﺍﻟﺼﻼﺓ‬
‫ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﻟﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﲨﺎﻋﺔ ﻳﻮﻣﺎﹰ ﻭﺍﺣﺪﺍﹰ ﰲ ﺍﻷﺳﺒﻮﻉ ﻭﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﺑﺎﻗﻲ ﺍﻷﺳﺒﻮﻉ‬
‫ﲝﺠﺔ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﲨﺎﻋﺔ ﳍﺎ ﺛﻮﺍﺏ ﻋﻈﻴﻢ ﻻ ﳛﺼﻴﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻲ ﺃﻥ ﺃﻓﻌﻞ‬
‫ ﺱ ‪ :‬ﻛﻨﺖ ﺗﺎﺭﻛ ﹰﺎ ﻟﻠﺼﻼﺓ ﻋﺪﺓ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻟﻜﲏ ﻻ ﺃﻋﻠﻢ ﻛﻢ ﺍﻟﻔﺘﺮﺓ ﺑﺎﻟﺘﺤﺪﻳﺪ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﻠ ‪‬‬
‫ﺍﻵﻥ )‬
‫ﺝ‪ :‬ﺃﻣﺎ ﻋﺪﺩ ﺍﻟﺼﻠﻮﺍﺕ ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﻘﻀﻲ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﻴﻘﻦ ﺃﻱ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﺄﻛﺪ ﻣﻨﻪ‪.‬‬
‫ﺗﻮﺿﻴﺢ ﺍﳌﻘﺼﻮﺩ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺪﺓ ﺗﺘﺮﺍﻭﺡ ﺑﲔ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻭﺳﻨﺘﲔ ‪.‬‬
‫ﻫﻨﺎ ﳚﺐ ﻋﻠﻴﻚ ﻗﻀﺎﺀ ﺳﻨﺘﲔ ﻭﻻ ﳚﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺪﺓ ﺗﺘﺮﺍﻭﺡ ﺑﲔ ﲬﺲ ﺳﻨﻮﺍﺕ ﻭﺳﺖ ﺳﻨﻮﺍﺕ‪.‬‬
‫ﳚﺐ ﻋﻠﻴﻚ ﻗﻀﺎﺀ ﺻﻠﻮﺍﺕ ﲬﺲ ﺳﻨﻮﺍﺕ‪.‬‬
‫ ‪.! 3 : 12 %‬‬

‫ >‪." 3 : 12 % A @ 3 : :< =4> A 3 : 3JK LC+‬‬
‫‪٦٨‬‬
– ‪.........................................‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺮﺗﻴﺐ ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﻗﻀﺎﺀ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻟﻠﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ‪ g‬ﻭﻛﺬﺍ ﳚﺐ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﻗﻀﺎﺀ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻟﻠﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ‪.7LL‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻖ ﻫﻞ ﳝﻜﻨﲏ ﺃﻥ ﺃﻗﻀﻲ ﺻﻠﻮﺍﺕ ﺍﻟﺼﺒﺢ ﻛﻠﻬﺎ ﰒ ﺃﻗﻀﻲ ﺻﻠﻮﺍﺕ ﺍﻟﻈﻬﺮ ﻛﻠﻬﺎ‬
‫ﰒ ﺻﻠﻮﺍﺕ ﺍﻟﻌﺼﺮ ﻛﻠﻬﺎ ‪ ....‬ﺍﱁ )‬
‫ﺝ‪ :‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫‪١٣٤‬‬
‫ﻲ ﺃﻥ‬
‫ ﺱ ‪ :‬ﰲ ﺑﻌﺾ ﺍﳌﺮﺍﺕ ﺗﻔﻮﺗﲏ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻣﻦ ﺷﺪﻩ ﺍﻟﺘﻌﺐ ﻭﺍﻟﺴﻬﺮ ﻟﻠﻤﺬﺍﻛﺮﺓ ﻓﻤﺎﺫﺍ ﻋﻠ ‪‬‬
‫ﺃﻓﻌﻞ)‬
‫ﺝ‪ :‬ﻛﻞ ﺻﻼﺓ ﱂ ﻳﺼﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﻗﺘﻬﺎ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﻀﻴﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﺍﻋﻲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‬
‫ﻓﻼ ﻳﻨﺎﻡ ﻣﺘﺄﺧﺮﺍﹰ ﺟﺪﺍﹰ ﻓﺘﻔﻮﺗﻪ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ‪ .‬ﳚﺐ ﺃﻥ ﻧﻨﻈﻢ ﺍﻟﻮﻗﺖ ﻟﻠﺪﺭﺍﺳﺔ‬
‫ﻭﺍﻻﻣﺘﺤﺎﻧﺎﺕ ﲝﻴﺚ ﳓﺎﻓﻆ ﻋﻠﻰ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻟﺴﻬﺮ ﻣﻊ ﺍﻟﺰﻭﺟﺔ ﻟﻴﻠﺔ ﺍﻟﺪﺧﻠﺔ ﻭﺇﻥ ﻛﺎﻥ ﻳﺆﺩﻱ ﺇﱃ ﺗﺄﺧﺮ ﺻﻼﺓ ﺍﻟﻔﺠﺮ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﺼﻠﻲ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻼ ﺑﺄﺱ‪ .‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﰲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﺃﻓﻀﻞ‪ .‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﻔﺠﺮ ﻗﻀﺎﺀ ﻓﻼ ﳛﻖ ﻟﻪ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻟﻮ ﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻭﱂ ﺃﺻﻞ ﺍﻟﻈﻬﺮ ﺑﻌﺪ? ﻓﻬﻞ ﺃﺻﻠﻲ ﺍﻟﻈﻬﺮ ﺑﻨﻴﺔ ﺍﻟﻘﻀﺎﺀ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻤﺎ ﺯﺍﻟﺖ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﺃﺩﺍﺀ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ g‬ﻭﻫﻜﺬﺍ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺼﻼﺓ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ .‬ﻭﻟﻜﻦ ﺍﻋﻠﻢ ﺃﻥ ﺗﺄﺧﲑ ﺍﻟﺼﻼﺓ ﻋﻦ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺃﻣﺮ ﺳﻲﺀ ﺟﺪﺍﹰ ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻗﻀﺎﺀ ﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺟﻠﻮﺱ ﻟﻴﻨﺘﻬﻲ ﺑﺴﺮﻋﺔ ﻋﻤﺎ ﰲ ﺫﻣﺘﻪ )‬
‫ﺝ‪ :‬ﳚﺐ ﺃﻥ ﻳﺼﻠﻲ ﻣﻦ ﻗﻴﺎﻡ ﻷﻧﻪ ﻣﺴﺘﻄﻴﻊ‪ .‬ﻭﳎﺮﺩ ﺍﻟﺘﺴﺮﻳﻊ ﻻ ﳚﻴﺰ ﻟﻠﻤﺴﺘﻄﻴﻊ ﺍﻟﺼﻼﺓ ﻣﻦ ﺟﻠﻮﺱ‪.‬‬
‫ﻧﻌﻢ‪ g‬ﳝﻜﻨﻪ ﺃﻥ ﻳﻘﺘﺼﺮ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻳﺘﺮﻙ ﻣﺴﺘﺤﺒﺎﺕ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻟﻴﺤﺮﺹ ﻋﻠﻰ ﺣﻀﻮﺭ‬
‫ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﻓﺈﻥ ﺍﳌﻬﻢ ﺃﻳﻀﺎﹰ ﻗﺒﻮﻝ ﺍﻟﺼﻼﺓ‪ g‬ﻓﻼ ﺗﻜﻦ ﺍﻟﺼﻼﺓ ﻛﻨﻘﺮ ﺍﻟﻐﺮﺍﺏ‪.‬‬
‫ >‪^ Q 'M UC 3 $< G1r 'g / p<Y , : hi 7‬‬
‫‪.f\ A_%&S 3 hf $4R G1r 'H< / 5a 1‬‬
‫ ‪% (L $+ GI$ ^-5+ bJK) sj$ D% Y A 3 : :< =4> A" 3 : )*+&+, -./‬‬
‫‪.! 3 : 12‬‬
‫‪٦٩‬‬
– ‪.........................................‬‬
‫ " )‪: : =G : F‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﱂ ﻳﻮﺍﻇﺐ ﻋﻠﻰ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ )‬
‫ﺝ‪ :‬ﺃﺿﺎﻉ ﺣﻈﻪ‪ g‬ﻭﱂ ﺗﺮﺑﺢ ﲡﺎﺭﺗﻪ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺻﻠﻰ ﺷﺨﺼﺎﻥ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﻫﻞ ﺗﻌﺪ ﺻﻼﺓ ﲨﺎﻋﺔ )‬
‫ﺝ‪ :‬ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﲢﺘﺎﺝ ﺇﱃ ﻧﻴﺔ ﺍﳉﻤﺎﻋﺔ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪ .‬ﺃﻣﺎ ﳎﺮﺩ ﻭﺟﻮﺩﳘﺎ ﻣﻊ‬
‫ﺑﻌﺾ ﻓﻼ ﻳﻌﲏ ﺃ‪‬ﺎ ﺻﻼﺓ ﲨﺎﻋﺔ‪.‬‬
‫ﻲ ﺍﻟﺘﻠﻔﻆ ‪‬ﺎ )‬
‫ ﺱ ‪ :‬ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻣﺎ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﳚﺐ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻋﻠﻴﻚ ﺃﻥ ﺗﻨﺼﺖ ﻭﺗﺴﺘﻤﻊ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﺗﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﺛﻨﺎﺀ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﲑ? ﻭﺍﳌﺄﻣﻮﻡ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ? ﻓﻬﻞ ﳚﻠﺲ ﺣﱴ ﻳﺴﻠﻢ‬
‫ﺍﻹﻣﺎﻡ ﺃﻡ ﻳﻘﻮﻡ ﻭﻳﺘﻢ ﺻﻼﺗﻪ )‬
‫ﺝ ‪ :‬ﺑﻌﺪ ﺇ‪‬ﺎﺀ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﳚﻮﺯ ﻟﻪ ﺍﻟﻘﻴﺎﻡ ﻭﺇﲤﺎﻡ ﺻﻼﺗﻪ ﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺘﺎﺑﻊ ﺍﻹﻣﺎﻡ ﰲ ﺍﳉﻠﻮﺱ‬
‫ﻣﺘﺠﺎﻓﻴﺎﹰ ﻟﻠﺘﺸﻬﺪ ﺇﱃ ﺃﻥ ﻳﺴ ﹼﻠﻢ ﰒ ﻳﻘﻮﻡ ﻟﻠﺮﺍﺑﻌﺔ‪.7L%‬‬
‫ ﺱ ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﺮﻑ ﻣﺪﻯ ﺻﺤﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻥ ﺍﻟﻨﱯ ﺳﻴﺤﺮﻕ ﺍﻟﺒﻴﻮﺕ ﻋﻠﻰ ﺍﻟﺬﻳﻦ‬
‫ﻻ ﻳﺼﻠﻮﻥ ﲨﺎﻋﺔ‪.‬‬
‫ﺝ‪ :‬ﻭﺭﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺏ )‪‬ﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ( ﻟﻠﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ )‪: (G% : L‬‬
‫ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺍﻟﻨﻀﺮ ﻋﻦ ﺍﺑﻦ ﺳﻨﺎﻥ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﻧﺎﺳﺎﹰ ﻛﺎﻧﻮﺍ‬
‫ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﺑﻄﺌﻮﺍ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻟﻴﻮﺷﻚ ﻗﻮﻡ ﻳﺪﻋﻮﻥ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺃﻥ ﻧﺄﻣﺮ ﲝﻄﺐ ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺃﺑﻮﺍ‪‬ﻢ ﻓﺘﻮﻗﺪ ﻋﻠﻴﻬﻢ ﻧﺎﺭ ﻓﺘﺤﺮﻕ ﻋﻠﻴﻬﻢ ﺑﻴﻮ‪‬ﻢ‪.‬‬
‫ﻭ ﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺷﺪﺓ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ g‬ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ ﺃﺩﻟﺔ ﺃﺧﺮﻯ‬
‫ﺗﻨﻔﻲ ﻭﺟﻮﺏ ﺍﳊﻀﻮﺭ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺪﻳﺚ ﺃﻧﺎﺳﺎﹰ ﻣﻨﺎﻓﻘﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻗﻮﻝ )ﻛﺬﻟﻚ ﺍﷲ ﺭﰊ( ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ )ﺍﻹﺧﻼﺹ()‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻺﻣﺎﻡ ﻭﻟﻠﻤﻨﻔﺮﺩ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ )ﺍﻟﺘﻮﺣﻴﺪ( ﺃﻥ ﻳﻘﻮﻻ )ﻛﺬﻟﻚ ﺍﷲ ﺭﰊ( ﺃﻭ‬
‫" >‪." 3 : 12 % A! 3 : :< =4‬‬
‫‪٧٠‬‬
– ‪.........................................‬‬
‫)ﺭﺑﻨﺎ(‪ .‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺫﻟﻚ ﻟﻠﻤﺄﻣﻮﻡ ‪.‬‬

‫ ﺱ ‪ :‬ﻻ ﻳﻌﻄﻲ ﺍﻹﻣﺎﻡ ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻓﺮﺻﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﻓﻤﺎ ﺍﻟﻌﻤﻞ )‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺻﻼﺓ‬
‫ﺍﳉﻤﺎﻋﺔ‬
‫ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺮﻛﻌﺔ‬ ‫ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺮﻛﻌﺔ‬

‫ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ‬ ‫ﺍﻷﻭﱃ ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺇﺫﺍ ﻛﺒ‪‬ﺮﺕ ﺗﻜﺒﲑﺓ‬ ‫ﺍﻹﻣﺎﻡ ﻫﻮ ﺍﻟﺬﻱ‬

‫ﺇﺫﺍ ﻛﺒ‪‬ﺮ ﺗﻜﺒﲑﺓ‬
‫ﺍﻹﺣﺮﺍﻡ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺘﺤﻤﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻦ‬
‫ﺍﻹﺣﺮﺍﻡ ﻭﺍﻹﻣﺎﻡ ﺭﺍﻛﻊ‬
‫ﻳﺮﻛﻊ ﺍﻹﻣﺎﻡ‬ ‫ﺍﳌﺄﻣﻮﻡ‬
‫ﺇﺫﺍ ﺧﺎﻑ ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻣﺎﻡ ﺭﺃﺳﻪ ﻣﻦ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﻭﺍﺳﻌ ﹰﺎ‬
‫ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺍﻟﺮﻛﻮﻉ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﺍﻟﻘﺮﺍﺀﺓ? ﺍﺗﻔﻖ‬ ‫ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﺮﺃ ﺍﳊﻤﺪ‬
‫ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻛﻊ ﻣﻊ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﺮﻙ ﻗﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ?‬ ‫ﻭﺍﻟﺴﻮﺭﺓ ﻭﻳﺮﻛﻊ ﻣﻊ‬
‫ﺍﻹﻣﺎﻡ‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺎﲢﺔ‬ ‫ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﻋﻠﻴﻪ ﺃﻥ‬

‫ﺍﻟﺴﻴﺴﺘﺎﱐ‪ :‬ﺇﻥ ﱂ‬
‫ﻳﺘﻢ ﺍﳊﻤﺪ ﻭﻳﺪﺭﻙ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﺩﺭﺍﻙ‬
‫ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻮﻉ‬
‫ﺍﻹﻣﺎﻡ ﺭﺍﻛﻌ ﹰﺎ ﺇﺫﺍ ﺃﰎ‬
‫ﻗﺮﺍﺀﺓ ﺍﳊﻤﺪ‪ Ú‬ﺟﺎﺯ‬
‫ﻟﻪ ﻗﻄﻊ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﻭﻳﺮﻛﻊ ﻣﻊ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑ ﹰﺎ‬
‫ﺃﻥ ﻳﻨﻔﺮﺩ ﰲ ﺻﻼﺗﻪ‬
‫‪٧١‬‬
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‫ אא‪ W #$‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﻭﱂ ﳛﺮﺯ ﺍﳌﺄﻣﻮﻡ ﺍﻟﺘﻤﻜﻦ ﻣﻦ‬
‫‪١٣٦‬‬
‫ﺇﲤﺎﻡ ﺍﻟﻔﺎﲢﺔ ﻗﺒﻞ ﺭﻛﻮﻉ ﺍﻹﻣﺎﻡ ﻓﺎﻷﺣﻮﻁ ﻟﺰﻭﻣﺎﹰ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﺮﻛﻊ ﺍﻹﻣﺎﻡ‪ g‬ﻭﻻ‬
‫ﻗﺮﺍﺀﺓ ﻋﻠﻴﻪ‪.‬‬
‫ אא"!א ‪ :7LX‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻋﻠﻢ ﺍﳌﺄﻣﻮﻡ ﺑﺄﻧﻪ ﻟﻮ ﺍﻗﺘﺪﻯ‬
‫ﻭﻗﺮﺃ ﺍﳊﻤﺪ ﱂ ﻳﺪﺭﻙ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻮﻉ‪ g‬ﻓﺎﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺃﻥ ﻳﺼﱪ ﺣﱴ ﻳﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺇﱃ‬
‫ﺍﻟﺮﻛﻮﻉ ﰒ ﻳﻘﺘﺪﻱ ﺑﻪ ﰲ ﺍﻟﺮﻛﻮﻉ‪.‬‬
‫ﻲ ﻗﺮﺍﺀﺓ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ ﻓﻬﻞ ﺍﻗﺮﺃﳘﺎ‬
‫ ﺱ ‪ :‬ﻟﻮ ﺍﻟﺘﺤﻘﺖ ﺑﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻣﺘﺄﺧﺮ ﹰﺍ? ﻭﺗﻮﺟﺐ ﻋﻠ ‪‬‬
‫ﺟﻬﺮ ﹰﺍ ﺃﻭ ﺇﺧﻔﺎﺗ ﹰﺎ )‬
‫ﺝ‪ :‬ﻫﻨﺎ ﺻﻮﺭﺗﺎﻥ‪:‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‪ :‬ﺃﺛﻨﺎﺀ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪:‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺆﻣﻦ ﺍﻟﺘﺤﻖ ﺑﺎﳉﻤﺎﻋﺔ ﻭﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ g‬ﻫﻨﺎ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻡ ﺍﻹﻣﺎﻡ ﺇﱃ ﺭﻛﻌﺘﻪ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ g‬ﻳﻜﻮﻥ ﺍﳌﺄﻣﻮﻡ ﰲ ﺭﻛﻌﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻭﳚﺐ ﻋﻠﻴﻪ ﻗﺮﺍﺀﺓ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ‪ g‬ﻫﻨﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺮﺃ ﺇﺧﻔﺎﺗﺎﹰ –‬
‫ﺣﱴ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ ﺃﻭ ﺍﻹﺧﻔﺎﺗﻴﺔ‪.7LB‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪:‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺆﻣﻦ ﺍﻟﺘﺤﻖ ﺑﺎﳉﻤﺎﻋﺔ ﻭﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ‪ g‬ﻋﻨﺪﻣﺎ ﻳﺴﻠﹼﻢ ﺍﻹﻣﺎﻡ ﻳﻘﻮﻡ ﺍﳌﺄﻣﻮﻡ ﻟﻠﺮﻛﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ g‬ﻫﻨﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺮﺃ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ )ﻟﺮﻛﻌﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ(‪ g‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺟﻬﺮﻳﺔ ﻗﺮﺃ ﺟﻬﺮﺍﹰ‪g‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﺧﻔﺎﺗﻴﺔ ﻗﺮﺃ ﺇﺧﻔﺎﺗﺎﹰ – ﻣﺎ ﻋﺪﺍ ﺍﻟﺒﺴﻤﻠﺔ ‪ g‬ﻋﻠﻤﺎﹰ ﺃﻥ ﺍﳌﺮﺃﺓ ﺗﺘﺨﲑ ﰲ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ ﺑﲔ‬
‫ﺍﳉﻬﺮ ﻭﺍﻹﺧﻔﺎﺕ‪.‬‬
‫ ﺱ ‪ :‬ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﰲ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻳﺼﻠﻮﻥ ﲨﺎﻋﺔ? ﻭﻓﺠﺄﺓ ﻳﺴﺮﻋﻮﻥ ﻭﻳﻨﺘﻬﻮﻥ ﻣﻦ ﺍﻟﺼﻼﺓ? ﰒ‬
‫ﻳﻘﻮﻟﻮﻥ )ﻳﺎ ﺍﷲ ﻳﺎ ﺍﷲ( ﻭﻳﻜﱪﻭﻥ ﻣﻊ ﺍﻹﻣﺎﻡ? ﳑﻜﻦ ﺗﻮﺿﺤﻮﻥ ﻟﻨﺎ ﺍﳌﺴﺄﻟﺔ)‬
‫ﺝ‪ :‬ﺣﱴ ﻳﺘﻀﺢ ﺍﳉﻮﺍﺏ ﳚﺐ ﺃﻥ ﻧﺬﻛﺮ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﰒ ﻧﺒﻴ‪‬ﻦ ﺣﻜﻤﻪ ﺍﻟﺸﺮﻋﻲ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ‪:‬‬
‫ >‪.! 3 : :< =4‬‬

‫ ‪." 3 : 12 %‬‬
‫! ‪.! 3 : :< =4> A"@ 0 : )*+&+, -./‬‬
‫‪٧٢‬‬
– ‪.........................................‬‬
‫ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﳌﺆﻣﻦ ﺍﳌﺴﺠﺪ ﻭﻗﺪ ﺍﻧﺘﻬﻰ ﺍﻹﻣﺎﻡ ﻣﻦ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ g‬ﻫﻨﺎ ﻳﺮﻳﺪ ﺍﻟﺒﻌﺾ ﺃﻥ ﻳﺼﻠﻲ ﻛﻠﺘﺎ‬
‫ﺍﻟﺼﻼﺗﲔ )ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ( ﲨﺎﻋﺔ‪ .‬ﻓﻴﺼﻠﻲ ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ‪ g‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﻨﺖ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺮﻛﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻳﻨﻔﺼﻞ ﺍﳌﺄﻣﻮﻡ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﻭﻳﻜﻤﻞ ﺻﻼﺗﻪ ﺑﺴﺮﻋﺔ )ﺻﻼﺓ ﺍﻟﻈﻬﺮ( ﰒ ﻳﻘﻮﻡ ﻭﻳﺪﺧﻞ ﰲ ﺍﳉﻤﺎﻋﺔ‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻳﻨﻮﻱ ‪‬ﺎ )ﺻﻼﺓ ﺍﻟﻌﺼﺮ( ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻗﺪ ﺻﻠﹼﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﲨﺎﻋﺔ ﺑﺸﻜﻞ ﺗﻠﻔﻴﻘﻲ‬
‫ﺟﺰﺋﻲ‪.‬‬
‫ﺛﺎﻧﻴﺎﹰ ‪ :‬ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﳍﺬﺍ ﺍﻟﺘﺼﺮﻑ‪:‬‬
‫ﺃ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ – ﻛﻤﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ‪ .‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﻗﻬﺮﺍﹰ ﺃﻭ ﺍﺿﻄﺮﺍﺭﺍﹰ ﻛﻤﻦ ﺃﺗﻰ ﻭﻗﺪ ﻓﺎﺗﺘﻪ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ‪ g‬ﻓﺈﻧﻪ ﺳﻴﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻭﻋﻨﺪﻣﺎ‬
‫ﻳﻨﺘﻬﻲ ﺍﻹﻣﺎﻡ ﻣﻦ ﺻﻼﺗﻪ ﺳﻴﻨﻔﺼﻞ ﻗﻬﺮﺍﹰ ﻭﻳﻘﻮﻡ ﻟﻴﻜﻤﻞ ﺑﻘﻴﺔ ﺻﻼﺗﻪ‪.‬‬
‫ﺏ ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﻧﻴﺔ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪ ﺍﳌﺼﻠﻲ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺗﺎﺭﺓ ﺗﺄﰐ‬
‫ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺕ ﺃﻣﺎ אא ﻓﻴﺠﻴﺰ ﻧﻴﺔ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻣﻦ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺣﱴ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ﻣﻮﺟﻮﺩﺓ‬
‫‪١٣٩‬‬
‫ﻟﺪﻳﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬

‫ﻭﺃﻣﺎ א א‪ 78U #$‬ﻓﻠﺪﻳﻪ ﺇﺷﻜﺎﻝ ﰲ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻻﺧﺘﻴﺎﺭﻱ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻧﻴﺔ ﺍﻻﻧﻔﺼﺎﻝ ﻣﻮﺟﻮﺩﺓ ﻗﺒﻞ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﺃﻭ ﻃﺮﺃﺕ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺃﻣﺎ א א"!א ﻓﻴﺤﺘﺎﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺑﺄﻥ ﻻ ﻳﻌﺪﻝ ﺇﱃ ﻧﻴﺔ ﺍﻻﻧﻔﺮﺍﺩ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻣﺎ ﱂ ﻳﻀﻄﺮ ﺇﱃ‬
‫‪١٤١‬‬
‫ﺫﻟﻚ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﻗﺼﺪ ﺍﻻﻧﻔﺮﺍﺩ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ‪.‬‬

‫ ﺱ ‪ :‬ﻟﻮ ﺍﻧﻔﺼﻞ ﺍﳌﺄﻣﻮﻡ ﻋﻦ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﻘﻨﻮﺕ? ﻓﻬﻞ ﻳﻜﺘﻔﻲ ﺑﻘﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﺤﻤﺪ‬
‫ﻭﺍﻟﺴﻮﺭﺓ ﺃﻭ ﻳﻄﺎﻟﺐ ﺍﳌﺄﻣﻮﻡ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻘﺮﺍﺀﺓ )‬
‫‪ W‬ﺇﺫﺍ ﻧﻮﻯ ﺍﻻﻧﻔﺮﺍﺩ ﻟﻌﺬﺭ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ‪ Ø‬ﺗﻠﺰﻣﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﺍﻷﻭﻝ‬‫‪١٤٢‬‬
‫ﺝ‪:‬‬
‫אא‪#$‬‬
‫ﻋﻠﻰ ﺍﻷﺣﻮﻁ ﻟﺰﻭﻣﺎﹰ‪.‬‬

‫‪ W‬ﻳﻜﺘﻔﻲ ﺑﻘﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬ ‫‪١٤٣‬‬
‫אא"!א ‬
‫@ ‪.www.leader.ir da : *+&+‬‬

‫ >‪.! 3 : :< =4‬‬
‫ ‪." 3 : 12 %‬‬
‫ >‪.! 3 : :< =4‬‬
‫‪٧٣‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺣﻀﺮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﳉﻤﺎﻋﺔ ﻓﺮﺃﻯ ﺍﻹﻣﺎﻡ ﺭﺍﻛﻌ ﹰﺎ ﻭﺧﺎﻑ ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻣﺎﻡ ﺭﺃﺳﻪ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻠﺘﺤﻖ ﺑﺎﻟﺼﻒ ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ )‬
‫ﺝ‪ :‬אא‪ W#$‬ﺇﺫﺍ ﺣﻀﺮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﳉﻤﺎﻋﺔ ﻓﺮﺃﻯ ﺍﻹﻣﺎﻡ ﺭﺍﻛﻌﺎﹰ ﻭﺧﺎﻑ ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻣﺎﻡ‬
‫ﺭﺃﺳﻪ ﺇﻥ ﺍﻟﺘﺤﻖ ﺑﺎﻟﺼﻒ‪ g‬ﻛ ‪‬ﺒﺮ ﻟﻺﺣﺮﺍﻡ ﰲ ﻣﻜﺎﻧﻪ ﻭﺭﻛﻊ‪ g‬ﰒ ﳝﺸﻲ ﰲ ﺭﻛﻮﻋﻪ ﺃﻭ ﺑﻌﺪﻩ ﺣﱴ ﻳﻠﺤﻖ ﺑﺎﻟﺼﻒ‬
‫ﺃﻭ ﻳﺼﱪ ﻓﻴﺘﻢ ﺳﺠﻮﺩﻩ ﰲ ﻣﻮﺿﻌﻪ ﰒ ﻳﻠﺤﻖ ﺑﺎﻟﺼﻒ ﺣﺎﻝ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺜﺎﻧﻴﺔ‪ g‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﳌﺸﻲ ﺇﱃ ﺍﻹﻣﺎﻡ‪g‬ﺃﻡ‬
‫ﺇﱃ ﺍﳋﻠﻒ‪ g‬ﺃﻡ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ g‬ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ‪ g‬ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺎﻧﻊ ﺁﺧﺮ ﻏﲑ ﺍﻟﺒﻌﺪ‬
‫ﻣﻦ ﺣﺎﺋﻞ ﻭﻏﲑﻩ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺒﻌﺪ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻻﻗﺘﺪﺍﺀ ﺃﻳﻀﺎﹰ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺗﺮﻙ‬
‫ﺮ ﺍﻟﺮﺟﻠﲔ ﺣﺎﻟﻪ ‪ .‬‬
‫ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﻌﺘﱪ ﻓﻴﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺣﺎﻝ ﺍﳌﺸﻲ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺍﻷﻭﱃ ﺟ ‪‬‬
‫ ﺱ ‪ :‬ﺻﻠﻴﺖ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻓﺮﺍﺩﻯ ﰒ ﺃﻋﺪ‪‬ﺎ ﻣﻊ ﺍﳉﻤﺎﻋﺔ? ﻫﻞ ﺗﻜﻔﻲ ﺻﻼﺓ ﺍﻟﻔﺮﺍﺩﻯ ﻟﻮ ﺣﺼﻞ‬
‫ﱄ ﻣﺎ ﻳﺒﻄﻞ ﺻﻼﰐ ﻣﻊ ﺍﳉﻤﺎﻋﺔ )‬
‫ﺝ ‪ :‬ﻧﻌﻢ ﺗﻜﻔﻲ ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺗﺼﺢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺈﻣﺎﻣﺔ ﺍﻟﺰﻭﺝ ? ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺯﻭﺟﺘﻪ ﻻ ﺗﺮﻯ ﻋﺪﺍﻟﺘﻪ )‬
‫ﺝ‪ :‬ﻣﻦ ﺷﺮﺍﺋﻂ ﺇﻣﺎﻡ ﺍﳉﻤﺎﻋﺔ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺩﻻﹰ‪ g‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺰﻭﺝ ﻭﻏﲑﻩ‪ g‬ﻭﻻ ﺑﲔ ﺍﻟﻘﺮﻳﺐ‬
‫ﻭﺍﻟﺒﻌﻴﺪ‪ .‬ﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﻧﺘﺸﺪﺩ ﰲ ﺗﻄﺒﻴﻖ ﺷﺮﻁ ﺍﻟﻌﺪﺍﻟﺔ ﻓﻨﺤﻜﻢ ﺑﻔﺴﻖ ﺍﻟﻨﺎﺱ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻘﻨﻊ ﻭﻭﺍﺿﺢ‪.‬‬
‫ " ‪:LMM ;
H IBJ =& 9KH : 6‬‬
‫ ﺱ ‪ :‬ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻔﺮﻭﺷﺔ ﺑﺎﻟﺴﺠﺎﺩ? ﻭﻟﻜﻦ ﺍﻟﺴﺎﺣﺔ ﺍﻷﺧﺮﻯ ﻟﻠﻤﺴﺠﺪ ﻣﻔﺮﻭﺷﺔ ﲟﺎ ﻳﺼﺢ‬
‫ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ? ﻓﻬﻞ ﳚﻮﺯ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻟﻠﺼﻼﺓ ﻣﻄﻠﻘﺎﹰ? ﺳﻮﺍﺀ ﰲ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻭ‬
‫ﺍﻟﻨﺎﻓﻠﺔ)‬
‫אא ‪ W‬ﻻ ﳚﻮﺯ ﻭﺿﻊ ﺷﻲﺀ ﳑﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﳐﺎﻟﻔﺎﹰ ﻟﻠﺘﻘﻴﺔ‪ g‬ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺘﺤﺮ‪‬ﻯ ﻣﻜﺎﻧﺎﹰ ﻳﻘﺪﺭ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺃﺣﺠﺎﺭ ﺍﳌﺴﺠﺪ ﺃﻭ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ﳑﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺇﻥ‬
‫ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ g‬ﻭﺇﻻ ﻓﻴﺠﻮﺯ ﻟﻪ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﺴﺠﺎﺩ ﺗﻘﻴﺔ‪.‬‬
‫ ‪." 3 : 12 %‬‬

‫ \‪.]ef u+ d.$H( *]v % - ]w< w]/ :( (G$ t h> '( G5) >-+e : +% `% f‬‬
‫‪٧٤‬‬
– ‪.........................................‬‬
‫אא‪ W#$‬ﺍﻟﺮﻭﺿﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺟﺰﺀ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺃﻓﻀﻞ ﺃﻣﺎﻛﻨﻪ‪ g‬ﻓﺈﻥ ﻭﺟﺪ‬
‫ﺍﳌﺆﻣﻦ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻧﺎﹰ ﳝﻜﻦ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻣﻊ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺩﻭﻥ ﳐﺎﻟﻔﺔ ﺍﻟﺘﻘﻴﺔ ‪ 6‬ﺣﱴ ﺍﳌﺪﺍﺭﺍﺗﻴﺔ ‪ 6‬ﱂ ﳚﺘﺰﻯﺀ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﻭﳓﻮﻩ‪ g‬ﺑﻼ‬
‫ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺍﻟﻨﺎﻓﻠﺔ‪ g‬ﻧﻌﻢ ﻻ ﺑﺄﺱ ﺑﺎﻹﺗﻴﺎﻥ ﺑﺎﻟﻨﺎﻓﻠﺔ ﺭﺟﺎﺀﺍﹰ)"(‪.‬‬
‫אא"!א ‪ W‬ﻳﻠﺰﻡ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺃﻫﻞ ﺍﻟﺴﻨﺔ )‬
‫ א א ‪ W‬ﻟﻮ ﻧﻮﻯ ﺍﻻﻗﺘﺪﺍﺀ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ g‬ﻭﺻﺤﺖ ﺻﻼﺗﻪ‪ g‬ﻭﻟﻜﻦ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﻧﻴﺔ ﺍﻻﻗﺘﺪﺍﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻮﻯ ﺍﻻﻗﺘﺪﺍﺀ ﲡﺰﺉ ﻋﻨﻪ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ‪ g‬ﻭﻻ ﲡﺐ ﻋﻠﻴﻪ ﻗﺮﺍﺀﺓ ﺍﳊﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻻ ﳚﻮﺯ ﻗﻮﻝ‬
‫)ﺁﻣﲔ( ﺍﺧﺘﻴﺎﺭﺍﹰ‪ g‬ﻭﻟﻮ ﻗﺎﻟﻪ ﻋﻦ ﻋﻤﺪ ﻭﺍﻟﺘﻔﺎﺕ ﻓﺎﻷﺣﻮﻁ ﻋﺪﻡ ﺍﻻﺟﺘﺰﺍﺀ ‪‬ﺬﻩ ﺍﻟﺼﻼﺓ‪ .‬ﺍﻟﻘﺪﺭ ﺍﳌﺘﻴﻘﻦ ﻫﻮ‬
‫ﺍﻻﻗﺘﺪﺍﺀ ‪‬ﻢ ﰲ ﺍﻟﺼﻼﺓ ﺍﻷﺩﺍﺋﻴﺔ‪ g‬ﺃﻣﺎ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻓﻤﺤﻞ ﺇﺷﻜﺎﻝ ﺑﻞ ﻣﻨﻊ‪.‬‬
‫אא‪ W#$‬ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻬﻢ ﻭﻟﻜﻦ ﻻﺑﺪ‪ ‬ﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ ﻳﻘﺮﺃ ﻟﻨﻔﺴﻪ ﺇﺧﻔﺎﺗﺎﹰ ﺇﻥ ﺃﻣﻜﻨﻪ ﻭﺇﻻ ﻳﻘﺮﺃ‬
‫ﰲ ﻧﻔﺴﻪ‪ g‬ﻭﳚﻮﺯ ﻟﻪ ﺍﻟﺘﻜﺘﻒ ﺇﺫﺍ ﺍﻗﺘﻀﺘﻪ ﺍﻟﺘﻘﻴﺔ‪ g‬ﻛﻤﺎ ﳚﻮﺯ ﻟﻪ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‬
‫ﻋﻨﺪﻧﺎ ﺇﺫﺍ ﱂ ﻳﺘﻴﺴﺮ ﰲ ﻣﻜﺎﻧﻪ ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﻛﺎﻟﺒﺎﺭﻳﺔ‪ g‬ﻓﺈﻥ ﺗﻴﺴﺮ ﻭﺟﺐ ﺍﺧﺘﻴﺎﺭﻩ‪ .‬ﳝﻜﻨﻪ ﺃﻥ‬
‫ﻳﺼﻠﻲ ﻣﻌﻬﻢ ﺍﻟﻘﻀﺎﺀ‪ g‬ﻭﻟﻜﻦ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﻭﻇﺎﺋﻒ ﺍﳌﻨﻔﺮﺩ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﺑﺎﻻﺳﺘﺪﺍﺭﺓ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ )‬
‫אא ‪ W‬ﺗﺼﺢ ﺻﻼﺓ ﻣﻦ ﻳﻘﻒ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺃﻭ ﺇﱃ ﺃﺣﺪ ﺟﺎﻧﺒﻴﻪ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ ﻳﺮﺍﻋﻲ‬
‫ﻣﻦ ﻳﻘﻒ ﰲ ﺃﺣﺪ ﺟﺎﻧﱯ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻌﺪ ﺍﻟﺬﻱ ﺑﲔ ﺍﻹﻣﺎﻡ ﻭﺑﲔ ﺍﻟﺒﻴﺖ ﻓﻼ ﻳﻘﻒ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺒﻴﺖ ﻣﻦ‬
‫ﺍﻹﻣﺎﻡ‪ g‬ﻭﺃﻣﺎ ﺻﻼﺓ ﻣﻦ ﻳﻘﻒ ﻣﻘﺎﺑﻞ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﺒﻴﺖ ﻓﻼ ﺗﺼﺢ‪.‬‬
‫ א א‪ W#$‬ﺗﺸﻜﻞ ﺻﻼﺓ ﻣﻦ ﻛﺎﻥ ﻣﺘﻘﺪﻣﺎﹰ ﰲ ﻣﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ g‬ﻭﻟﻜﻦ ﳚﻮﺯ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺴﺘﺪﻳﺮﺓ ﺍﻟﱵ ﺗﻘﺎﻡ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻣﻊ ﻣﺮﺍﻋﺎﺓ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﺘﱪﺓ ﰲ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﻏﲑ ﺍﻹﻣﺎﻣﻲ‪.‬‬
‫"‪*wK +S, hfe A:H% :- x+ `4 G]D q1X 7HI _HI w6% p<Y 3DC+ e i8 :'S+%% l‬‬
‫<‪: t h> zH .H(> gY$& '( * w6% 7HI w6% d G1< j6 yw6% : 'C dM 78 G1‬‬
‫‪, e A$X# 78 u\f- 4> {HC+ L6Y , A+ _+g+a i8 j6Y s5> D6% '( w6% 7HI w6%) . 0‬‬
‫‪.@@0 : t h> zH (+ L. j 78 G1< $X| L6Y‬‬
‫‪٧٥‬‬
– ‪.........................................‬‬
‫אא"!א ‪ W‬ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﲝﻴﺚ ﻟﻮ ﻣﺪﺩﻧﺎ ﺍﻟﺼﻒ ﱂ ﻳﻜﻦ‬
‫ﻣﺘﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪.‬‬
‫ " ‪: + =G : N‬‬

‫ ﺱ ‪ :‬ﻧﺮﺟﻮ ﺷﺮﺡ ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﺎ ﻳﺮﺗﺒﻂ ﺑ‪) $$‬ﻣﻦ ﺷﻐﻠﻪ ﺍﻟﺴﻔﺮ( ﺃﻭ )ﰲ ﺍﻟﺴﻔﺮ( ﺃﻭ )ﻛﺜﲑ‬
‫ﺍﻟﺴﻔﺮ( ﺣﻴﺚ ﺍﺧﺘﻠﻂ ﻋﻠﻴﻨﺎ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ !!‬
‫ﺝ‪ 1W/01 :‬אא ‪ W‬ﻣ‪‬ﻦ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﻣﻘﺪﻣﺔ ﻟﻌﻤﻠﻪ ] ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﺟﺰﺀ‪ Ý‬ﻣﻦ ﻭﻇﻴﻔﺘﻪ‪ g‬ﺃﻭ ﻛﺎﻥ‬
‫‪١٤٦‬‬
‫ﺍﻟﺴﻔﺮ ﻣﻘﺪﻣﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﻌﻤﻞ[ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﺮﺩﺩ ﺧﻼﻝ ﻛﻞ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻷﻗﻞ ﺇﱃ‬
‫ﻣﻜﺎﻥ ﻋﻤﻠﻪ ﻷﺟﻞ ﺍﻟﻌﻤﻞ ﺃﰎ ﻓﻴﻪ ﺻﻼﺗﻪ ﻭﺻﺢ ﺻﻮﻣﻪ‪ .‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻼﺏ ﻓﺤﻜﻤﻬﻢ ﺍﻟﻘﺼﺮ‪ g‬ﻭﻟﻜﻦ‬
‫ﳝﻜﻨﻬﻢ ﺍﻟﺮﺟﻮﻉ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻣﺮﺟﻊ ﺁﺧﺮ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ )ﺍﳌﻴﺰﺍﻥ ﻫﻮ ﺻﺪﻕ ﺗﻜﺮﺭ ﺍﻟﺴﻔﺮ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﻌﻤﻞ ﻓﺈﺫﺍ ﻋ‪‬ﺪ‪ ‬ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﺴﺎﻓﺮ ﻣﻦ ﺃﺟﻠﻪ ﺷﻐﻼﹰ ﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻟﺸﻬﺮﻳﻦ ﺃﻭ ﺛﻼﺛﺔ ﻭﱂ ﻳﺘﺨﻠﻠﻪ ﺇﻗﺎﻣﺔ ﻋﺸﺮﺓ‬
‫ﺃﻳﺎﻡ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ g‬ﻓﻴﺘﻢ ﺻﻼﺗﻪ ﰲ ﺍﻟﺴﻔﺮ ﺍﻟﺜﺎﻟﺚ ]ﻓﺼﺎﻋﺪﺍﹰ[(‪. 78X‬‬
‫‪ 1W/#2‬אא‪ W #$‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ) ﻛﺜﲑ ﺍﻟﺴﻔﺮ ( ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﻢ ﺍﻟﺼﻼﺓ ﻭﻳﺼﻮﻡ‪ g‬ﺑﺪﻭﻥ ﻓﺮﻕ‬
‫‪١٤٨‬‬
‫ﺑﲔ ﺫﻫﺎﺑﻪ ﺇﱃ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻭ ﺍﻟﺰﻳﺎﺭﺓ ﺃﻭ ﺍﻟﺴﻴﺎﺣﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻭ ﻫﻨﺎ ﻳﺄﰐ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ‪ :‬ﻣﱴ ﺗﺼﺒﺢ " ﻛﺜﲑ ﺍﻟﺴﻔﺮ " ‪ß‬‬
‫ﺇﺫﺍ ﻛﻨﺖ ﺗﺴﺎﻓﺮ ﰲ ﺍﻟﺸﻬﺮ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﺃﻭ ﺃﻛﺜﺮ‪ g‬ﻭﺗﺴﺘﻤﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺳﺘﺔ ﺃﺷﻬﺮ ﻋﻠﻰ ﺍﻷﻗﻞ‪ g‬ﻓﺄﻧﺖ‬
‫ﻛﺜﲑ ﺍﻟﺴﻔﺮ‪.783‬‬
‫ﻭﻟﻨﺬﻛﺮ ﺻﻮﺭﺍﹰ ﻟﻜﺜﺮﺓ ﺍﻟﺴﻔﺮ‪:‬‬
‫‪ (7‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻘﻄﻌﻮﻥ ﻣﺴﺎﻓﺔ ﺷﺮﻋﻴﺔ ﻛﻞ ﻳﻮﻡ‪ g‬ﻭﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻣﺪﻳﻨﺘﻬﻢ ﰲ ﻧﻔﺲ ﺍﻟﻴﻮﻡ‪.‬‬
‫‪ (G‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻐﻴﺒﻮﻥ ﻋﻦ ﻣﺪﻳﻨﺘﻬﻢ ﻳﻮﻣﺎﹰ‪ g‬ﻭﳛﻀﺮﻭﻥ ﻳﻮﻣﺎﹰ‪.‬‬
‫‪ (L‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻐﻴﺒﻮﻥ ﻳﻮﻣﲔ‪ g‬ﻭﳛﻀﺮﻭﻥ ﻳﻮﻣﲔ‪.‬‬
‫ ‪. 0 l 0 : )*+&+, -./‬‬

‫ ‪.GDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫! >‪.@" 3 : :< =4‬‬
‫@ \‪z% >I 9Dr 7HI 3+ a+Y _Q/ ?5 z }( A?5 z%e _> *
. U A_H D $&% e i8 f‬‬
‫‪.\S / ~1 / z% >I 9D<- $g G$+( HC w : )$&% ' >4 hH
7HI 3
$5I hi‬‬
‫‪٧٦‬‬
– ‪.........................................‬‬
‫‪ (8‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻐﻴﺒﻮﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ g‬ﻭﳛﻀﺮﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬

‫‪ (%‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻐﻴﺒﻮﻥ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ‪ g‬ﻭﳛﻀﺮﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻐﻴﺒﻮﻥ ﻳﻮﻣﲔ ﻓﻘﻂ ‪ g‬ﻭﳛﻀﺮﻭﻥ ﰲ ﻣﺪﻳﻨﺘﻬﻢ ﲬﺴﺔ ﺃﻳﺎﻡ‪ g‬ﻓﺎﻷﺣﻮﻁ ﻟﺰﻭﻣﺎﹰ ﺍﳉﻤﻊ‬
‫ﺑﲔ ﺍﻟﻘﺼﺮ ﻭﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ ﺱ ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﺜﲑ ﺍﻟﺴﻔﺮ ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ ﻫﻞ ﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﻛﺜﲑ ﺍﻟﺴﻔﺮ ﻣﻦ‬
‫ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﺇﺫﺍ ﺫﻫﺐ ﻟﺰﻳﺎﺭﺓ ﻣﻜﺎﻥ ﻏﲑ ﻋﻤﻠﻪ )‬
‫ﺝ ‪ :‬ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ‪ g‬ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻛﺜﲑ ﺍﻟﺴﻔﺮ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﻢ ﺻﻼﺗﻪ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﺳﻔﺮﻩ ﻫﺬﺍ‬
‫ﻟﻠﺰﻳﺎﺭﺓ ﺃﻭ ﺍﻟﺴﻴﺎﺣﺔ ﺃﻭ ﺍﻟﺸﺮﺍﺀ ﺃﻭ ﻏﲑ ﺫﻙ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﻇﻴﻔﱵ ﺻﻼﺓ ﺍﻟﻘﺼﺮ ﻭﻟﻜﲏ ﻧﺴﻴﺖ ﺃﱐ ﻣﺴﺎﻓﺮ ﻓﺼﻠﻴﺖ ﲤﺎﻣ ﹰﺎ ﻓﻤﺎ ﺣﻜﻢ ﺻﻼﰐ )‬
‫‪ W‬ﺇﻥ ﺗﺬﻛﺮ ﺩﺍﺧﻞ ﺍﻟﻮﻗﺖ ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩ‪‬ﺎ ﻗﺼﺮﺍﹰ‪ g‬ﻭﺇﻥ ﺗﺬﻛﺮ ﺑﻌﺪ‬ ‫‪١٥٠‬‬
‫א א‪ #$‬אא"!א ‬
‫ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ ﻓﻼ ﲡﺐ ﺍﻹﻋﺎﺩﺓ‪.‬‬

‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﻗﺪ ﺻﻠﻴﺖ ﲤﺎﻣ ﹰﺎ ﺑﺎﻋﺘﻘﺎﺩ ﺃﻥ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ ﻗﺼﺪ‪‬ﺎ ﺃﻗﻞ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ?‬
‫ﻭﻟﻜﻦ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺛﺒﺖ ﱄ ﺃ‪‬ﺎ ﺃﻛﱪ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻤﺎﺫﺍ ﺃﻓﻌﻞ )‬
‫ﺃ ﺇﺫﺍ ﻋﻠﻢ ﺑﻜﻮ‪‬ﺎ ﻣﺴﺎﻓﺔ ﺧﺎﺭﺝ ﺍﻟﻮﻗﺖ ﻓﻼ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺏ ﻭﺇﺫﺍ ﻋﻠﻢ ﺑﻜﻮ‪‬ﺎ ﻣﺴﺎﻓﺔ ﻭﺍﻟﻮﻗﺖ ﻣﺎ ﺯﺍﻝ ﺑﺎﻗﻴﺎﹰ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ )ﻓﺘﻮﻯ ﺃﻭ ﺍﺣﺘﻴﺎﻃﺎﹰ(‪.‬‬
‫ﻼ )ﺃﺻﻠﻲ ﻓﺮﺽ ﺍﻟﻌﺼﺮ‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﺃﻥ ﺃﺻﻠﻲ ﻗﺼﺮ ﹰﺍ ﻓﻬﻞ ﳚﺐ ﺃﻥ ﺃﻗﻮﻝ ﻣﺜ ﹰ‬
‫ﻗﺼﺮ ﹰﺍ()‬
‫ﺝ‪ :‬ﺍﻟﻨﻴﺔ ﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ‪ g‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪ ﺍﻟﺴﻔﺮ ﻣﱴ ﻳﺒﺪﺃ ﺍﻟﻘﺼﺮ ﰲ ﺍﻟﺼﻼﺓ) ﻫﻞ ﻣﻦ ﺣﺪﻭﺩ ﺍﳌﺪﻳﻨﺔ ﺃﻭ ﻣﻦ ﺍﻟﺒﻴﺖ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻧﺎﻭﻳﺎﹰ ﻗﻄﻊ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ g‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﺼﺮ ﺑﻌﺪ ﺃﻥ ﻳﺼﻞ ﺇﱃ )ﺣﺪ ﺍﻟﺘﺮﺧﺺ(‪ .‬ﻭﻗﺪ ﺫﻛﺮﺕ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﳊﺪ ﺍﻟﺘﺮﺧﺺ ﻋﻼﻣﺘﲔ‪:‬‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻷﻭﱃ‪ :‬ﺗﻮﺍﺭﻱ ﺍﳌﺴﺎﻓﺮ ﻋﻦ ﺃﻧﻈﺎﺭ ﺃﻫﻞ ﻣﺪﻳﻨﺘﻪ ﺃﻭ ﻗﺮﻳﺘﻪ ﺑﺴﺒﺐ ﺍﺑﺘﻌﺎﺩﻩ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺧﻔﺎﺀ ﺃﺫﺍﻥ ﺍﻟﺒﻠﺪ‪ g‬ﻓﻼ ﻳﻌﺪ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﲰﺎﻉ ﺃﺫﺍﻥ ﺑﻠﺪﻩ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﲢﺪﻳﺪ ﺃﻳﻬﻤﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻷﺳﺎﺱ ﻭﺍﳌﻘﻴﺎﺱ‪.‬‬
‫" >‪." 3 : 12 % A@ 3 : :< =4‬‬
‫‪٧٧‬‬
– ‪.........................................‬‬
‫‪ W‬ﺍﻷﺣﻮﻁ ﺭﻋﺎﻳﺔ ﺍﻟﻌﻼﻣﺘﲔ‪ g‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺒﻌﺪ ﻛﻔﺎﻳﺔ ﻋﺪﻡ ﲰﺎﻉ ﺍﻷﺫﺍﻥ ﰲ ﺗﻌﻴﲔ ﺣﺪ‬ ‫‪١٥١‬‬
‫אא ‬
‫ﺍﻟﺘﺮﺧﺺ‪.‬‬
‫אא‪ :7%G #$‬ﺍﻟﻌﻼﻣﺔ ﻏﺎﻟﺒﺎﹰ ﺃﻥ ﻻ ﻳﺮﻯ ﺃﻫﻞ ﺑﻠﺪﻩ‪.‬‬
‫אא"!א ‪ W‬ﻣﻘﺪﺍﺭ ﲣﺘﻔﻲ ﺑﻪ ﺟﺪﺭﺍﻥ ﺍﻟﺒﻠﺪ ﻭﻻ ﻳﺴﻤﻊ ﻓﻴﻪ ﺃﺫﺍﻥ ﺫﻟﻚ ﺍﻟﺒﻠﺪ‪.‬‬
‫‪١٥٣‬‬
‫ ﺱ ‪ :‬ﻫﻞ )ﺣﺪ ﺍﻟﺘﺮﺧﺺ( ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺜﺒﺖ ﺃﻳﻀ ﹰﺎ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﻓﻴﻪ‬
‫ﻋﺸﺮﺓ ﺃﻳﺎﻡ) ﺃﻭ ﳜﺘﺺ ﺑﺎﻟﻮﻃﻦ ﻓﻘﻂ )‬
‫ﺝ‪ :‬אא‪ W #$‬ﳜﺘﺺ ﺣﻜﻢ )ﺣﺪ ﺍﻟﺘﺮﺧﺺ( ﺑﺎﻟﻮﻃﻦ‪ .‬ﺃﻣﺎ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﻓﻴﻪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‬
‫‪١٥٤‬‬
‫ﻓﻴﻘﺼﺮ ﲟﺠﺮﺩ ﺷﺮﻭﻋﻪ ﰲ ﺍﻟﺴﻔﺮ‪.‬‬

‫אא"!א ‪ W‬ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺍﺷﺘﺮﺍﻁ ﺍﳋﺮﻭﺝ ﻋﻦ ﺣﺪ ﺍﻟﺘﺮﺧﺺ ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﻣﻦ ﻣﻜﺎﻥ ﺇﻗﺎﻣﺘﻪ‪.‬‬
‫‪١٥٥‬‬
‫ﻼ ﻭﱂ ﺃﺻﻠﻬﻤﺎ? ﻭﺭﺟﻌﺖ ﺇﱃ ﻣﺪﻳﻨﱵ‬ ‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺳﻔﺮ ﻭﺣﺎﻥ ﻣﻮﻋﺪ ﺃﺫﺍﻥ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻣﺜ ﹰ‬
‫ﻖ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺃﻱ ﱂ ﺗﺼﺒﺢ ﻗﻀﺎ ‪Ö‬ﺀ? ﻓﻬﻞ ﺃﺻﻠﻴﻬﻤﺎ ﻗﺼﺮ ﹰﺍ ﺃﻭ ﲤﺎﻣ ﹰﺎ )‬
‫ﻭﻫﻨﺎﻙ ﻭﻗﺖ ﻣﺘﺒ ﹴ‬
‫ﺝ‪ :‬ﺗﺼﻠﻴﻬﻤﺎ ﲤﺎﻣﺎﹰ ﰲ ﻭﻃﻨﻚ ]ﻣﺪﻳﻨﺘﻚ[ (‪.7%‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﺴﻔﺮ ﱂ ﺃﺗﻮﻗﻊ ﺍﻟﺒﻘﺎﺀ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻭﻟﺬﻟﻚ ﺻﻠﻴﺖ ﻗﺼﺮ ﹰﺍ? ﻭﻟﻜﻦ ﺑﻌﺪ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻗﺮﺭﺕ ﺍﻟﺒﻘﺎﺀ ﰲ ﻧﻔﺲ ﺍﳌﻜﺎﻥ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ )‬
‫ﺝ ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺍﻷﻭﱃ – ﺃﻱ ﻗﺒﻞ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ‪ g‬ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻗﺼﺮ‪ g‬ﻭﻻ ﺇﻋﺎﺩﺓ‬
‫ﻋﻠﻴﻚ ‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﺗﺒﻘﻰ ﻣﻦ ﺍﻷﻳﺎﻡ ‪:‬‬
‫ﺇﺫﺍ ﻗﺮﺭﺕ ﺍﻹﻗﺎﻣﺔ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻗﺎﺩﻣﺔ‪ g‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺼﻠﻲ ﲤﺎﻣﺎﹰ ﻓﻴﻤﺎ ﻳﺄﰐ ﻣﻦ ﺍﻷﻳﺎﻡ‪.‬‬
‫" ‪." 0 : )*+&+, -./‬‬

‫ " >‪. @ ? : :< =4‬‬
‫" ‪.@ 3 : 12 %‬‬
‫" >‪. @ ? : :< =4‬‬
‫"" ‪.@ 3 : 12 %‬‬
‫" >‪ 3 : 12 % A@" 3 : :< =4‬‬
‫‪٧٨‬‬
– ‪.........................................‬‬
‫ﺃﻣﺎ ﻟﻮ ﻗﺮﺭﺕ ﺍﻹﻗﺎﻣﺔ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻗﺎﺩﻣﺔ‪ g‬ﻋﻨﺪﺋﺬ ﻻ ﻳﺼﺢ ﺃﻥ ﲡﻤﻊ ﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ ﻣﻊ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺎﺿﻴﺔ ﻓﺘﻘﻮﻝ‬
‫ﺃﻧﻚ ﺃﻗﻤﺖ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ g‬ﺑﻞ ﺍﳌﺪﺍﺭ ﻋﻠﻰ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺎﺩﻣﺔ‪ g‬ﻭﰲ ﻣﺜﺎﻟﻨﺎ ﻫﺬﺍ ﻋﻠﻴﻚ ﺃﻥ ﺗﺼﻠﻲ‬
‫ﻗﺼﺮﺍﹰ ﰲ ﺃﻳﺎﻡ ﺗﺮﺩﺩﻙ ﺍﻟﺜﻼﺛﺔ‪ g‬ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﺼﻠﻲ ﻗﺼﺮﺍﹰ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﺴﺒﻌﺔ ﺍﻷﻳﺎﻡ ﺍﻷﺧﺮﻯ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺳﻴﻜﻮﻥ ﱄ ﺳﻜﻦ ﰲ )ﺍﳉﺒﻴﻞ( ﻭﺳﺄﻧﺰﻝ ﻛﻞ ﻳﻮﻡ ﺃﺭﺑﻌﺎﺀ ﻭﺃﻋﺎﻭﺩ ﺍﻟﺬﻫﺎﺏ‬
‫ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺻﻴﺎﻣﻲ ﻭﺍﻟﺼﻼﺓ ) ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ ‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺳﺘﺴﺘﻤﺮ ﻋﻠﻰ ﺫﻟﻚ ﺳﻨﺔ ﻭﻧﺼﻒ ﺃﻭ ﺃﻛﺜﺮ ﻓﺎﳉﺒﻴﻞ ﻋﻨﺪﺋﺬ ﺗﻌﺘﱪ ﻣﻘﺮﺍﹰ ﻟﻚ‪ g‬ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﺼﻠﻲ‬
‫ﲤﺎﻣﺎﹰ ﻓﻴﻬﺎ ﻭﺗﺼﻮﻡ‪ .‬ﻭﻟﻜﻦ ﺍﺣﺘﻂ ﰲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﺇﺫﺍ ﱂ ﺗﻘﻢ ﻫﻨﺎﻙ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﺘﺼﻠﺔ‪ :‬ﻭﺍﻻﺣﺘﻴﺎﻁ ﻳﻜﻮﻥ‬
‫ﺑﺎﳉﻤﻊ ﺑﲔ ﺍﻟﻘﺼﺮ ﻭﺍﻟﺘﻤﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺑﺎﳉﻤﻊ ﺑﲔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﺷﺨﺺ ﻧﻮﻯ ﺍﻹﻗﺎﻣﺔ ﻭﺑﻌﺪ ﻣﺮﻭﺭ ﺃﻳﺎﻡ ﻭﻗﺒﻞ ﺇﻛﻤﺎﻝ ﺍﳌﺪﺓ ﺃﺗﺎﻩ ﻇﺮﻑ ﺍﺿﻄﺮﻩ ﻟﻘﻄﻊ ﺍﻹﻗﺎﻣﺔ?‬
‫ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻤﺎﻡ ﻗﺒﻞ ﺇﻛﻤﺎﻝ ﺍﳌﺪﺓ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﺴﺎﺑﻘﺔ ﺻﺤﻴﺤﺔ‪ g‬ﻭﺣﻴﺚ ﺃﻧﻪ ﺻﻠﻰ ﺻﻼﺓ ﺭﺑﺎﻋﻴﺔ )ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺗﺎﻣﺔ( ﻗﺒﻞ ﻋﺪﻭﻟﻪ ﻋﻦ‬
‫ﺍﻹﻗﺎﻣﺔ‪ :‬ﺇﺫﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ ﺇﱃ ﺃﻥ ﻳﺴﺎﻓﺮ‪.‬‬
‫ " ‪: =G : : O2P‬‬

‫ ﺱ ‪ :‬ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺒﺔ ﺃﻡ ﻣﺴﺘﺤﺒﺔ )‬
‫ﺝ‪ :‬ﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺋﻨﺎ ﰲ ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﰲ ﺯﻣﻦ ﺍﻟﻐﻴﺒﺔ‪ g‬ﻭﺍﳌﺸﻬﻮﺭ ﺑﲔ ﻓﻘﻬﺎﺋﻨﺎ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ 7%X‬ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﳐﻴ‪‬ﺮ ﰲ ﺯﻣﻦ ﺍﻟﻐﻴﺒﺔ ﺑﲔ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺃﻭ ﻳﺼﻠﻲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻭﺟﻮﺩ ﺻﻼﰐ ﲨﻌﺔ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺴﺎﻓﺔ ﺷﺮﻋﻴﺔ )‬
‫ﺝ‪ :‬ﻳﺸﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﻣﻜﺎﱐ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﺮﺳﺦ ﻭﺍﺣﺪ‪] .7%B‬ﺍﻟﻔﺮﺳﺦ ﺗﻘﺮﻳﺒﺎﹰ‬
‫ﲬﺴﺔ ﻛﻴﻠﻮﻣﺘﺮﺍﺕ ﻭﻧﺼﻒ[‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻭﺻﻠﺖ ﻣﺘﺄﺧﺮ ﹰﺍ ﺇﱃ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ )‬
‫ﺝ‪ ) :‬ﺃ ( ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﻹﻣﺎﻡ ﻳﻘﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻼ ﺑﺄﺱ‪ g‬ﻭﻋﻨﺪﻣﺎ ﻳﺴﻠﻢ ﺍﻹﻣﺎﻡ‬
‫ﺗﻘﻮﻡ ﲟﻔﺮﺩﻙ ﻟﻠﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﻘﺮﺃ ﻓﻴﻬﺎ ﺍﻟﻔﺎﲢﺔ ﻭﺳﻮﺭﺓ‪ g‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﻗﺮﺃﻫﺎ‬
‫" ‪. 3 : 12 % A ? : :< =4> A" 3 : )*+&+, -./‬‬
‫!" ‪. 3 : 12 % A! ? : :< =4> A 0 : )*+&+, -./‬‬
‫‪٧٩‬‬
– ‪.........................................‬‬
‫ﺍﻹﻣﺎﻡ ﺑﻞ ﳝﻜﻦ ﺃﻥ ﲣﺘﺎﺭ ﺳﻮﺭﺓ ﺃﺧﺮﻯ‪.‬‬

‫) ﺏ ( ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺃﻥ ﺭﻛﻊ ﺍﻹﻣﺎﻡ ﻓﻔﻴﻪ ﺧﻼﻑ‪:‬‬
‫אא ‪ :7%3‬ﺗﺼﺢ ﺻﻼﺗﻪ ﻓﻴﻜﻤﻞ ﺭﻛﻌﺔ ﻣﻊ ﺍﻹﻣﺎﻡ ﰒ ﻳﺄﰐ ﺑﺮﻛﻌﺔ ﺛﺎﻧﻴﺔ ﻟﻨﻔﺴﻪ ﻭﻗﺪ ﲤﺖ ﺻﻼﺗﻪ‪.‬‬
‫אא‪ W#$‬ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻹﻣﺎﻡ ﰲ ﺭﻛﻮﻉ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻔﻲ ﺍﻟﺼﻼﺓ‬
‫ﺇﺷﻜﺎﻝ‪.‬‬
‫ " )(' ‪:
.B =G : :‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﱄ ﺃﻥ ﺃﺻﻠﻲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻣﻨﺘﺼﻒ ﺍﻟﻠﻴﻞ )‬
‫ﺝ‪ :‬אא אא‪ W #$‬ﳚﻮﺯ ﻟﻠﻤﺴﺎﻓﺮ ﻭﺍﻟﺸﺎﺏ ﺍﻟﺬﻱ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﻧﺎﻓﻠﺔ ﺍﻟﻠﻴﻞ ﰲ ﻭﻗﺘﻬﺎ‬
‫‪١٦٠‬‬
‫ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﻒ‪ g‬ﻭﻛﺬﺍ ﻛﻞ ﺫﻱ ﻋﺬﺭ ﻛﺎﻟﺸﻴﺦ ﻭﺧﺎﺋﻒ ﺍﻟﱪﺩ ﺃﻭ ﺍﻻﺣﺘﻼﻡ ﻭﺍﳌﺮﻳﺾ ‪ g‬ﻭﻳﻨﺒﻐﻲ ﳍﻢ ﻧﻴﺔ‬
‫ﺍﻟﺘﻌﺠﻴﻞ ﻻ ﺍﻷﺩﺍﺀ ‪.‬‬
‫אא"!א ‪ W‬ﻣﻦ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﰐ ﺑﻨﺎﻓﻠﺔ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﻣﻨﺘﺼﻒ ﺍﻟﻠﻴﻞ‪ Ø‬ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﰐ ‪‬ﺎ ﰲ‬
‫‪١٦١‬‬
‫ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎﺫﺍ ﺃﻗﺮﺃ ﰲ ﺻﻼﺓ ﺍﻟﻮﺗﺮ )‬
‫ﺝ‪ :‬ﺗﻘﺮﺃ ﰲ ﺻﻼﺓ ﺍﻟﻮﺗﺮ ﺑﻌﺪ ﺳﻮﺭﺓ ﺍﳊﻤﺪ ﺃﻱ ﺳﻮﺭﺓ ﺷﺌﺖ‪ g‬ﻭﺍﻷﻓﻀﻞ ﺳﻮﺭﺓ )ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ(‪.‬‬
‫ ﺱ ‪ :‬ﻳﺴﺘﺤﺐ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻷﺭﺑﻌﲔ ﻣﺆﻣﻨ ﹰﺎ ﻓﻬﻞ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺫﻛﻮﺭﺍﹰ) ﺃﻭ‬
‫ﺃﺣﻴﺎﺀ‪)Ö‬‬
‫ﺝ‪ :‬ﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪ g‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﺪﻋﻮ ﻷﺭﺑﻌﲔ ﻣﺆﻣﻨﺔ‪ .‬ﻛﻤﺎ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻷﺣﻴﺎﺀ‬
‫ﻭﺍﻷﻣﻮﺍﺕ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺗﺄﺧ ‪‬ﺮ ﻋﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺣﱴ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ) ﻣﱴ ﻳﻘﻀﻴﻬﺎ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻗﺪ ﺍﻧﺘﻬﻰ ﻣﻦ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ g‬ﻳﺘﻢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﳐﻔﻔﺔ ﺑﻼ ﺇﻃﺎﻟﺔ‪ g‬ﰒ‬
‫ﻳﺼﻠﻲ ﻧﺎﻓﻠﺔ ﺍﻟﻔﺠﺮ ﰒ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫@" ‪.GDYD6 )*+&+, DH6 A www.leader.ir da‬‬

‫ ‪.@@ 3 : 7F G$ 7HI H AGDYD6 )*+&+, DH6 A www.leader.ir da‬‬
‫ ‪.! 3 : 12 %‬‬
‫‪٨٠‬‬
– ‪.........................................‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ g‬ﻓﺎﻷﻓﻀﻞ ﺗﻘﺪﱘ ﻧﺎﻓﻠﺔ ﺍﻟﻔﺠﺮ‪ g‬ﰒ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‬
‫ﺍﻟﻔﺮﻳﻀﺔ‪ g‬ﰒ ﻳﻘﻀﻲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻛﺎﻣﻠﺔ ﺃﻭ ﻣﺎ ﺗﺒﻘﻰ ﻣﻨﻬﺎ ﺣﺴﺐ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻟﱵ ﺻﻠﻬﺎ ﻗﺒﻞ ﻃﻠﻮﻉ‬
‫ﺍﻟﻔﺠﺮ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﲡﻮﺯ ﺭﺅﻳﺔ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻳﺆﺩﻱ ﺻﻼﺓ ﺍﻟﻠﻴﻞ )‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ g‬ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﺑﺴﺮﻳﺔ ﺗﺎﻣﺔ ﻭﺧﻔﺎﺀ‪ .‬ﻧﻌﻢ‪ g‬ﻋﻠﻰ ﺍﳌﺼﻠﻲ ﻧﻔﺴﻪ ﺃﻥ‬
‫ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺛﻨﺎﺀ ﺃﺩﺍﺋﻲ ﻟﻠﺮﻛﻌﺎﺕ ﺍﻟﺜﻤﺎﻥ ‪ ..‬ﻫﻞ ﳚﻮﺯ ﺍﻹﻟﺘﻔﺎﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻭ ﻗﺮﺍﺀﺓ ﺩﻋﺎﺀ‬
‫ﺑﲔ ﻛﻞ ﺭﻛﻌﺘﲔ ) ﺃﻡ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻟﺜﻤﺎﻥ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺘﺎﻟﻴﺔ ﺩﻭﻥ ﺗﺴﺒﻴﺢ ﺃﻭ ﻗﺮﺍﺀﺓ ﺩﻋﺎﺀ )‬
‫ﺝ‪ :‬ﻫﻨﺎﻙ ﺃﺩﻋﻴﺔ ﻣﺴﺘﺤﺒﺔ ﺑﲔ ﻛﻞ ﺭﻛﻌﺘﲔ‪ g‬ﺭﺍﺟﻊ )ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺴﺠﺎﺩﻳﺔ( ﺃﻭ )ﻓﻼﺡ ﺍﻟﺴﺎﺋﻞ(‪ g‬ﻛﻤﺎ ﳚﻮﺯ‬
‫ﻟﻚ ﺃﻥ ﺗﻔﻌﻞ ﻣﺎ ﺗﺸﺎﺀ ﺑﻌﺪ ﻛﻞ ﺳﻼﻡ‪.‬‬
‫ " ) ‪: QJH -0BG : : 4‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺭﻛﻌﱵ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻣﺎ ﻛﻴﻔﻴﺘﻬﺎ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﺑﻌﺪ ﺯﻳﺎﺭﺓ ﺍﳌﻌﺼﻮﻡ ‪ %‬ﺭﻛﻌﺘﺎ ﺍﻟﺰﻳﺎﺭﺓ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺆﺗﻰ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺰﻳﺎﺭﺓ‬
‫ﺍﳌﻌﺘﱪﺓ‪ .‬ﻭﻟﻜﻦ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻜﺘﻔﻲ ﺑﺮﻛﻌﺘﲔ ﻋﺎﺩﻳﺔ‪ .‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺭﺓ ﻣﻦ ﺑﻌﻴﺪ ﻓﻴﻘﻮﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ‬
‫ﺃﻥ ﺭﻛﻌﺘﺎ ﺍﻟﺰﻳﺎﺭﺓ ﺗﻜﻮﻥ ﺑﺮﺟﺎﺀ ﺍﳌﻄﻠﻮﺑﻴﺔ‪.7(G‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﻋﺪﺩ ﺍﻟﺘﻜﺒﲑﺍﺕ ﰲ ﺻﻼﺓ ﺍﳌﻴﺖ )‬
‫ﺝ‪ :‬ﲬﺲ ﺗﻜﺒﲑﺍﺕ‪ .‬ﺑﻌﺪ ﺍﻷﻭﱃ‪ :‬ﻳﺘﺸﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ g‬ﻭﺑﻌﺪ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺼﻠﻲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‪g‬‬
‫ﻭﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﻳﺪﻋﻮ ﻟﻠﻤﺴﻠﻤﲔ‪ g‬ﻭﺑﻌﺪ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻳﺪﻋﻮ ﻟﻠﻤﻴﺖ‪ g‬ﻭﺑﺎﳋﺎﻣﺴﺔ ﺗﻨﺘﻬﻲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ ﺱ ‪ :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﺘﺤﺒﺔ – ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻓﻬﻞ ﻧﺼﻠﻴﻬﺎ ﻣﺘﺼﻠﺔ ﺑﺴﻼﻡ ﻭﺍﺣﺪ)‬
‫ﺝ‪ :‬ﻛﻞ ﺻﻼﺓ ﻣﺴﺘﺤﺒﺔ – ﺣﱴ ﻟﻮ ﻛﺎﻧﺖ ﻣﺌﺔ ﺭﻛﻌﺔ ﻛﺼﻼﺓ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻧﺼﻠﻴﻬﺎ ﻣﺜﲎ ﻣﺜﲎ‪ g‬ﻳﻌﲏ ﻛﻞ‬
‫ﺭﻛﻌﺘﲔ ﻣﻨﻔﺼﻠﺔ‪ g‬ﺇﻻ ﺑﻌﺾ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﺎﺻﺔ ﻛﺼﻼﺓ ﺍﻟﻮﺗﺮ )ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ( ﻓﺈ‪‬ﺎ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ ‪. " 0 : )*+&+‬‬
‫‪٨١‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺣﺪﺙ ﻛﺴﻮﻑ ﰲ ﺑﻘﻌﺔ ﻣﻦ ﺍﻟﻌﺎﱂ ? ﻭﱂ ﳛﺪﺙ ﰲ ﺑﻠﺪﻱ ? ﻓﻬﻞ ﲡﺐ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﳛﺪﺙ ﺍﳋﺴﻮﻑ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻓﻼ ﳚﺐ ﻋﻠﻴﻚ ﺍﻟﺼﻼﺓ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﺘﺤﺒﺔ ﻫﻞ ﳚﺐ ﺍﳉﻬﺮ ﺃﻭ ﺍﻹﺧﻔﺎﺕ ﺑﺎﻟﻘﺮﺍﺀﺓ) ﺃﻭ ﺟﺎﺋﺰ ﻛﻼ ﺍﻷﻣﺮﻳﻦ )‬
‫ﺝ‪ :‬ﻳﺘﺨﲑ ﺑﲔ ﺍﳉﻬﺮ ﻭﺍﻹﺧﻔﺎﺕ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﻴﻮﻣﻴﺔ )‬
‫ﺝ‪ :‬ﻧﺎﻓﻠﺔ ﺍﻟﺼﺒﺢ ﺭﻛﻌﺘﺎﻥ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻧﺎﻓﻠﺔ ﺍﻟﻈﻬﺮ ﲦﺎﱐ ﺭﻛﻌﺎﺕ ﻗﺒﻞ ﺍﻟﺼﻼﺓ )ﺗﺴﻠﻢ ﺑﻌﺪ ﻛﻞ ﺭﻛﻌﺘﲔ ﻣﺜﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ(‪.‬‬
‫ﻭﻧﺎﻓﻠﺔ ﺍﻟﻌﺼﺮ ﲦﺎﱐ ﺭﻛﻌﺎﺕ ﻗﺒﻞ ﺍﻟﺼﻼﺓ )ﺗﺴﻠﻢ ﺑﻌﺪ ﻛﻞ ﺭﻛﻌﺘﲔ ﻣﺜﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ(‪.‬‬
‫ﻭﻧﺎﻓﻠﺔ ﺍﳌﻐﺮﺏ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﻌﺪ ﺍﻟﺼﻼﺓ )ﺗﺴﻠﻢ ﺑﻌﺪ ﻛﻞ ﺭﻛﻌﺘﲔ ﻣﺜﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ(‪.‬‬
‫ﻭ ﻧﺎﻓﻠﺔ ﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﺎﻥ‪ g‬ﺗﺼﻠﻴﻬﻤﺎ ﺟﺎﻟﺴﺎﹰ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪.‬‬
‫ " ‪: =& -A : : 6,‬‬

‫ ﺱ ‪ :‬ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﺻﻮﺕ ﺍﻷﺫﺍﻥ‪ :‬ﺍﻻﺳﺘﻤﺎﻉ ﻟﻸﺫﺍﻥ ﺃﻭ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﺣﻜﺎﻳﺔ ﺍﻷﺫﺍﻥ ﻋﻨﺪ ﲰﺎﻋﻪ‪ g‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺫﺍﻥ ﺍﻹﻋﻼﻡ ]ﺇﻋﻼﻡ ﺍﻟﻨﺎﺱ ﺑﺪﺧﻮﻝ ﺍﻟﻮﻗﺖ[ ﺃﻭ ﺃﺫﺍﻥ‬
‫ﺍﻹﻋﻈﺎﻡ ]ﺃﻱ ﺃﺫﺍﻥ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﺃﻭ ﻓﺮﺍﺩﻯ[‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﻜﺎﻳﺔ ﺃﻥ ﻳﻘﻮﻝ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺍﳌﺆﺫﻥ ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﻏﲑ ﻓﺼﻞ ﻣﻌﺘﺪ ﺑﻪ‪ .‬ﻭﻛﺬﺍ ﻳﺴﺘﺤﺐ ﺣﻜﺎﻳﺔ‬
‫ﺍﻹﻗﺎﻣﺔ ﺃﻳﻀﺎﹰ‪ g‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﻘﻴﻢ ‪ :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ ‪ g‬ﺃﻥ ﻳﻘﻮﻝ ﻫﻮ ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻗﻤﻬﺎ ﻭﺃﺩﻣﻬﺎ‬
‫ﻭﺍﺟﻌﻠﲏ ﻣﻦ ﺧﲑ ﺻﺎﳊﻲ ﺃﻫﻠﻬﺎ "‪.‬‬
‫ ﻗﺎﻝ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺍﻷﻭﱃ ﺗﺒﺪﻳﻞ ﺍﳊﻴﻌﻼﺕ ])ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ(‪) g‬ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ(‪) .‬ﺣ ‪‬ﻲ ﻋﻠﻰ‬
‫ﺧﲑ ﺍﻟﻌﻤﻞ([ ﺑﺎﳊﻮﻗﻠﺔ ‪ g‬ﺑﺄﻥ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫אא‪ W #$‬ﻓﻴﻪ ﺇﺷﻜﺎﻝ‪ g‬ﺑﻞ ﻣﻨﻊ ]ﺃﻱ ﻻ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﺘﺒﺪﻳﻞ[‪.‬‬
‫‪١٦٣‬‬
‫ ﺱ ‪ :‬ﻣﺎﺫﺍ ﻧﻘﻮﻝ ﰲ ﺍﻟﺴﺠﺪﺓ ﺑﲔ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ )‬
‫ﺝ‪ :‬ﺫﻛﺮ ﺍﻟﺴﻴﺪ ﺍﻟﻴﺰﺩﻱ ﰲ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ )ﺝ‪ G‬ﺹ ‪:(8GB‬‬
‫‬
‫‪. ) : 7F G$ 7HI H‬‬
‫‪٨٢‬‬
– ‪.........................................‬‬
‫ﻟﻮ ﺍﺧﺘﺎﺭ ﺍﻟﺴﺠﺪﺓ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻩ ‪ " :‬ﺭﺏ ﺳﺠﺪﺕ ﻟﻚ ﺧﺎﺿﻌﺎﹰ ﺧﺎﺷﻌﺎﹰ " ﺃﻭ ﻳﻘﻮﻝ ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺃﻧﺖ ﺳﺠﺪﺕ ﻟﻚ ﺧﺎﺿﻌﺎﹰ ﺧﺎﺷﻌﺎﹰ "‪.‬‬
‫ﻭﻟﻮ ﺍﺧﺘﺎﺭ ﺍﻟﻘﻌﺪﺓ ]ﺑﲔ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ[ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﻗﻠﱯ ﺑﺎﺭﺍﹰ‪ g‬ﻭﺭﺯﻗﻲ ﺩﺍﺭﺍﹰ‪g‬‬
‫ﻭﻋﻤﻠﻲ ﺳﺎﺭﺍﹰ‪ g‬ﻭﺍﺟﻌﻞ ﱄ ﻋﻨﺪ ﻗﱪ ﻧﺒﻴﻚ ﻗﺮﺍﺭﺍﹰ ﻭﻣﺴﺘﻘﺮﺍﹰ " ‪.‬‬
‫ﻭﻟﻮ ﺍﺧﺘﺎﺭ ﺍﳋﻄﻮﺓ ﺃﻥ ﻳﻘﻮﻝ ‪ " :‬ﺑﺎﷲ ﺃﺳﺘﻔﺘﺢ ﻭﲟﺤﻤﺪ ﺃﺳﺘﻨﺠﺢ ﻭﺃﺗﻮﺟﻪ‪ g‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ‬
‫ﳏﻤﺪ ﻭﺍﺟﻌﻠﲏ ‪‬ﻢ ﻭﺟﻴﻬﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻣﻦ ﺍﳌﻘﺮﺑﲔ " ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻋﻄﺲ ﺃﺣﺪ ﺍﳌﺄﻣﻮﻣﲔ? ﻓﻘﺎﻝ ﻟﻪ ﺻﺪﻳﻘﻲ )ﺭﲪﻚ ﺍﷲ(‪.‬‬
‫ﺝ‪ :‬ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻻ ﳚﻮﺯ ﺍﻟﺘﺤﺪﺙ ﻣﻊ ﺍﻟﺒﺸﺮ‪ g‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ )ﺭﲪﻚ ﺍﷲ( ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ‪ g‬ﻭﻟﻮ ﻓﻌﻞ‬
‫ﺫﻟﻚ ﻋﺎﻣﺪﺍﹰ ﻣﻠﺘﻔﺘﺎﹰ ﻓﻘﺪ ﺑﻄﻠﺖ ﺻﻼﺗﻪ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺻﻴﻐﺔ ﻧﻴﺔ ﻗﻀﺎﺀ ﺍﻟﺼﻠﻮﺍﺕ )‬
‫ﺝ‪ :‬ﻟﻴﺲ ﻟﻪ ﺻﻴﻐﺔ ﳏﺪﺩﺓ‪ .‬ﺍﳌﻬﻢ ﺃﻥ ﺗﻌﺮﻑ ﻣﺎﺫﺍ ﺗﺮﻳﺪ ﺃﻥ ﺗﺼﻠﻲ ﺍﻵﻥ‪.‬‬
‫ ﺱ ‪ :‬ﻗﻤﺖ ﺑﺄﺟﺮﺍﺀ ﻋﻤﻠﻴﺔ ﰲ ﺃﺳﻨﺎﱐ? ﻭﺃﺻﺒﺢ ﻫﻨﺎﻙ ﻧﺰﻳﻒ ﰲ ﻓﻤﻲ? ﻣﺎ ﻫﻮ ﺍﳊﻜﻢ ﻫﻞ ﺗﻘﺒﻞ‬
‫ﺻﻼﰐ ﺃﻡ ﻣﺎﺫﺍ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ ﻣﺎ ﺩﺍﻡ ﺍﳉﺮﺡ ﱂ ﻳﱪﺃ ﻭﻻ ﳝﻜﻦ ﺍﻟﺘﻄﻬﲑ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻳﻘﻈﲏ ﺃﰊ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻟﻜﲏ ﱂ ﺃﻛﻦ ﰲ ﻛﺎﻣﻞ ﻭﻋﻴﻲ ﻓﻬﻞ ﺻﻼﰐ ﺻﺤﻴﺤﺔ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺗﻌﻠﻢ ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻭﻣﺎﺫﺍ ﺗﻔﻌﻞ ﰲ ﺍﻟﺼﻼﺓ ﻓﻬﺬﺍ ﻛﺎﻑ‪ g‬ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻛﺎﻣﻞ ﺍﻟﻮﻋﻲ‬
‫ﻭﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ‪.‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛ ‪‬ﺒﺮ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻭﻗﺮﺃ ﺍﳊﻤﺪ? ﰒ ﺷﻚ ﺃﻥ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻛﺎﻧﺖ ﻟﻠﺼﻼﺓ ﺍﻟﻮﺍﺟﺒﺔ‬
‫ﺃﻡ ﻟﺼﻼﺓ ﺍﻟﻘﻀﺎﺀ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﳜﻒ ﺧﺮﻭﺝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺍﳊﺎﺿﺮﺓ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﻮﻱ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻗﻀﺎﺀ‪ g‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﺘﻬﻲ ﻣﻨﻬﺎ‬
‫ﻳﺼﻠﻲ ﺍﻟﺼﻼﺓ ﺍﳊﺎﺿﺮﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﲟﺎ ﺗﻀﻌﻪ ﺍﻟﻜﻮﺍﻓﲑ ﻣﻦ ﻣﺜﺒﺖ ﻟﻠﺸﻌﺮ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻭﺿﻮﺀ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﻊ ﻣﺜﺒﺖ ﺍﻟﺸﻌﺮ‪ g‬ﺇﻻ ﺇﺫﺍ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻣﺜﺒﺖ‬
‫ﺍﻟﺸﻌﺮ ﳒﺲ‪.‬‬
‫ﻼ ﻓﻤﺎ ﺍﳊﻜﻢ)‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﺗﺮﻙ ﺍﳌﻜﻠﻒ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﰲ ﺍﻟﺼﻼﺓ ﺟﻬ ﹰ‬
‫‪٨٣‬‬
– ‪.........................................‬‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ‪ g‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪﻫﺎ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺻﻼﺓ ﻣﻦ ﺗﺮﻙ ﻗﻮﻝ )ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ( ﺃﻭ ﺗﺮﻙ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ)‬
‫ﺝ‪ :‬ﻗﻮﻝ )ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ( ﻣﺴﺘﺤﺐ‪ g‬ﻭﻟﻴﺲ ﻭﺍﺟﺒﺎﹰ‪ g‬ﻓﺘﺮﻛﻪ ﻋﻤﺪﺍﹰ ﺃﻭ ﻧﺴﻴﺎﻧﺎﹰ ﻻ ﻳﻀﺮ ﺑﺎﻟﺼﻼﺓ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻗﻮﻝ )ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﺑﻌﺪ ﻗﻮﻝ)ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ( ﻭﺍﺟﺐ) ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺟﺒ ﹰﺎ‬
‫ﻓﻬﻞ ﻧﺴﻴﺎ‪‬ﺎ ﻳﺒﻄﻞ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻻ ﳚﺐ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﺃﻻ ﳚﻮﺯ ﻟﻨﺎ ﻗﻄﻊ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺃﺭﺩﻧﺎ) ﻫﻞ ﻧﺄﰒ ) ﻭﺇﺫﺍ ﺟﺎﺯ ﻣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ)‬
‫ﺝ‪ :‬אא ‪ W‬ﳛﺮﻡ ﻗﻄﻊ ﺍﻟﻔﺮﻳﻀﺔ ﺇﻻ ﰲ ﺍﳊﺎﻻﺕ ﺍﻻﺿﻄﺮﺍﺭﻳﺔ‪ g‬ﻛﺎﳌﻮﺍﺭﺩ ﺍﻟﺘﺎﻟﻴﺔ ‪ 7 :‬ﺣﻔﻆ‬
‫‪١٦٤‬‬
‫ﺍﻟﻨﻔﺲ ‪ G .‬ﺣﻔﻆ ﺍﳌﺎﻝ ﺍﳋﻄﲑ ‪ L .‬ﺍﳊﻴﻠﻮﻟﺔ ﺩﻭﻥ ﻭﻗﻮﻉ ﺿﺮﺭ ﻣﺎﱄ ﺃﻭ ﺑﺪﱐ‪ .‬ﺃﻣﺎ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ‬
‫ﻓﻴﺠﻮﺯ ﻗﻄﻌﻬﺎ ﺍﺧﺘﻴﺎﺭﺍﹰ‪.‬‬
‫אא‪ W #$‬ﳚﻮﺯ ﻗﻄﻊ ﺍﻟﻔﺮﻳﻀﺔ ﻷﻱ ﻏﺮﺽ ﻳﻬﺘﻢ ﺑﻪ ﺩﻳﻨﻴﺎﹰ ﺃﻭ ﺩﻧﻴﻮﻳﺎﹰ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﺍﳌﺴﺘﺤﺒﺔ‬
‫‪١٦٥‬‬
‫ﻓﻴﺠﻮﺯ ﻗﻄﻌﻬﺎ ﻣﻄﻠﻘﺎﹰ‪ g‬ﻭﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻋﺪﻡ ﺍﻟﻘﻄﻊ ﰲ ﻏﲑ ﻣﻮﺍﺭﺩ ﻗﻄﻊ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫אא"!א ‪ W‬ﻻ ﳚﻮﺯ ﻗﻄﻊ ﺍﻟﺼﻼﺓ ﺍﺧﺘﻴﺎﺭﺍﹰ‪ g‬ﻭﻟﻜﻦ ﻻ ﻣﺎﻧﻊ ﰲ ﻗﻄﻊ ﺍﻟﺼﻼﺓ ﳊﻔﻆ ﻣﺎﻝ ﺃﻭ ﺩﻓﻊ‬
‫‪١٦٦‬‬
‫ﺿﺮﺭ ﻣﺎﱄ ﺃﻭ ﺑﺪﱐ‪.‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﰲ ﺣﺎﻝ ﺍﻟﺼﻼﺓ ﺍﻟﻨﻈﺮ ﺑﻄﺮﻑ ﺍﻟﻌﲔ ﻷﻣﺮ ﻣﺎ )‬
‫ﺝ‪ :‬ﳚﻮﺯ ﺫﻟﻚ‪ g‬ﻟﻜﻨﻪ ﻳﻨﺎﰲ ﺍﳋﺸﻮﻉ ﻭﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺃﻧﻪ ﻣﺴﺘﺤﺐ‪ g‬ﻭﻳﺘﺄﻛﺪ ﺍﺳﺘﺤﺒﺎﺑﻪ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎﺫﺍ ﻟﻮ ﻧﺴﻴﻨﺎ ﺍﻟﻘﻨﻮﺕ )‬
‫ﺝ‪ :‬ﻫﻨﺎ ﻋﺪﺓ ﺍﺣﺘﻤﺎﻻﺕ‪:‬‬
‫‪ 7‬ﺇﺫﺍ ﺫﻛﺮ ﺍﳌﺼﻠﻲ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺮﻛﻮﻉ ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﻳﺮﺟﻊ ﻭﻳﻘﻨﺖ ﰒ ﻳﺮﻛﻊ‪.‬‬
‫ >‪.! l! 3 : 3JK LC+‬‬

‫" >‪.@ 3 : :< =4‬‬
‫ ‪. @ 3 :12 %‬‬
‫‪٨٤‬‬
– ‪.........................................‬‬
‫‪ G‬ﺇﺫﺍ ﺫﻛﺮ ﺑﻌﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﺪ ﺍﻟﺮﻛﻮﻉ ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﻘﻨﻮﺕ ﺑﻌﺪ ﺃﻥ ﻳﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﰒ ﻳﺴﺠﺪ‬
‫ﻭﻳﺘﻢ ﺻﻼﺗﻪ‪.‬‬
‫‪ L‬ﺇﺫﺍ ﺫﻛﺮﻩ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺴﺠﻮﺩ ﻳﺘﻢ ﺍﻟﺼﻼﺓ‪ g‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﺘﻬﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﻳﻘﻀﻲ ﺍﻟﻘﻨﻮﺕ‪ g‬ﻭﻫﻮ‬
‫ﺟﺎﻟﺲ ﻣﺴﺘﻘﺒﻼﹰ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳌﺼﺎﻓﺤﺔ ﺑﺎﻷﻳﺪﻱ ﺑﻌﺪ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﻣﺼﺎﻓﺤﺔ ﺍﳌﺆﻣﻨﲔ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﺍﻟﺘﻌﻘﻴﺐ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺣﱴ ﻟﻮ ﻛﺎﻧﺖ ﻧﺎﻓﻠﺔ‪ g‬ﻭﻳﺘﺄﻛﺪ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻔﺮﻳﻀﺔ ﺧﺼﻮﺻﺎﹰ‬
‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ g‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻌﻘﻴﺐ ﻫﻮ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﻘﺮﺁﻥ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﳌﺎﺫﺍ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻀﻌﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺑﻄﻮ‪‬ﻢ ﰲ ﺍﻟﺼﻼﺓ) ﻫﻞ ﻫﻲ ﻣﻦ ﺳﻨﺔ ﺍﻟﻨﱯ) ﻭﻣﺎ‬
‫ﺣﻜﻤﻪ ﻭﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﺮﻣﺘﻬﺎ )‬
‫ﺝ‪ :‬ﺣﺴﺐ ﺍﳌﺬﻫﺐ ﺍﳉﻌﻔﺮﻱ‪ :‬ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺴﺮﺓ ﻛﻤﺎ ﻳﻔﻌﻞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺪﻋﺔ ﻭﺗﺒﻄﻞ ﺍﻟﺼﻼﺓ‪g‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪.‬‬
‫ﻱ ﻣﻌﺮﻓﺔ ﺑﺸﺨﺺ ﻻ ﻳﺼﻠﻲ ﲝﺠﺔ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻧﺼﻠﻴﻬﺎ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺼﻼﺓ ﺍﻟﱵ‬ ‫ ﺱ ‪ :‬ﻟﺪ ‪‬‬
‫ﺤﺸ‪‬ﺎﺀ ﻭ‪‬ﺍ ﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﻓﻴﻘﻮﻝ‬
‫ﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻔ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﺗ ‪‬ﻨﻬ‪‬ﻰ ‪‬‬
‫ﺻﻼﻫﺎ ﺍﻟﺮﺳﻮﻝ ﻭﻳﺴﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺇﹺ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺇﻧﻨﺎ ﻧﺼﻠﻲ ﻭﻟﻜﻦ ﻧﻔﻌﻞ ﺍﳌﻨﻜﺮﺍﺕ? ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻣﻨﺎ ﻟﻴﺲ ﻣﻨﻜﺮ ﹰﺍ? ﻭﺇﻣﺎ ﺃﻥ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻧﺼﻠﻴﻬﺎ ﻟﻴﺴﺖ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﻣﺮﻧﺎ ‪‬ﺎ )‬
‫ﺝ‪ :‬ﺍﻟﺼﻼﺓ ﳍﺎ ﺟﺎﻧﺒﺎﻥ‪ :‬ﺍﳉﺎﻧﺐ ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﻛﻴﻔﻴﺔ ﺍﻟﻮﺿﻮﺀ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ ‪ ...‬ﺍﱁ‪ .‬ﻭﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻓﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻻ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ﻗﺪ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻜﻦ ﺑﺴﺒﺐ ﻋﺪﻡ‬
‫ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻻ ﳛﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻓﺎﺋﺪﺓ ﺍﻟﺼﻼﺓ‪ .‬ﺍﻟﺼﻼﺓ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﺃﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻛﺎﻓﺮ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻳﻪ ﺫﻧﺐ ﻛﺎﻟﺴﺮﻗﺔ ﺃﻭ ﺍﻟﺰﻧﺎ ﺃﻭ ﺍﻟﻐﻴﺒﺔ ﺃﻭ ﺍﻟﺒﻬﺘﺎﻥ ﺃﻭ‬
‫ﻏﲑ ﺫﻟﻚ ﻓﺎﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﳛﺎﻭﻻﻥ ﺍﺳﺘﺪﺭﺍﺟﻪ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ ﻟﻴﻘﻊ ﰲ ﺧﻄﺎﻳﺎ ﻭﺫﻧﻮﺏ ﺃﻛﺜﺮ‬
‫ﻭﺃﻛﺜﺮ‪ .‬ﻭﻣﺎ ﻳﺪﺭﻱ ﺍﻹﻧﺴﺎﻥ ﻓﻠﻌﻞ ﳏﺎﻓﻈﺘﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺗﻜﻮﻥ ﺳﺒﺒﺎﹰ ﻟﻠﺘﻮﻓﻴﻖ ﻟﻠﺘﻮﺑﺔ ﻭﺗﺮﻙ ﺍﻟﺬﻧﻮﺏ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺃﻥ ﻧﺴﹼﻠﻢ ﻋﻠﻰ ﺭﺟﻞ ﻭﻫﻮ ﻳﺼﻠﻲ)‬
‫ﺝ‪ :‬ﻣﻜﺮﻭﻩ‪.‬‬
‫‪٨٥‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﺍﻟﺘﻜﺒﲑﺍﺕ ﺍﻟﺜﻼﺙ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ )‬

‫ﺝ‪ :‬ﻳﺴﺘﺤﺐ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﻜﺒ‪‬ﺮ ﺛﻼﺛﺔ ﺗﻜﺒﲑﺍﺕ ﺭﺍﻓﻌﺎﹰ ﻳﺪﻳﻪ ﻛﻤﺎ ﻳﻔﻌﻞ ﰲ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳉﻠﻮﺱ ﺑﻌﺪ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ) ﺃﻻ ﻳﺼﺢ ﺍﻟﻘﻴﺎﻡ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻟﺴﺠﺪﺓ )‬
‫ﺝ‪ :‬א א‪ #$‬א א"!א ‪ W‬ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺍﻹﺗﻴﺎﻥ ﲜﻠﺴﺔ ﺍﻻﺳﺘﺮﺍﺣﺔ‪ g‬ﻭﻫﻲ ﺍﳉﻠﻮﺱ ﺑﻌﺪ‬
‫‪١٦٧‬‬
‫ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ‪ g‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﳑﺎ ﻻ ﺗﺸﻬﺪ ﻓﻴﻪ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺻﻼﺓ ﺍﻟﻌﺘﻤﺔ )‬
‫ﺝ‪ :‬ﻫﻲ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﳓﻦ ﰲ ﺍﻟﻌﺎﺩﺓ ﻧﺪﻋﻮ ﰲ ﺍﻟﻘﻨﻮﺕ ﺑﺄﺩﻋﻴﺔ ﺍﻷﺋﻤﺔ ﻓﻬﻞ ﻳﺼﺢ ﺃﻥ ﻧﺄﰐ ﺑﺪﻋﺎﺀ ﻣﻦ ﻋﻨﺪﻧﺎ ﺃﻡ‬
‫ﳚﺐ ﺃﻥ ﻧﻠﺘﺰﻡ ﺑﺄﺩﻋﻴﺔ ﻣﻌﻴﻨﺔ )‬
‫ﺝ‪ :‬ﳚﻮﺯ ﺃﻥ ﺗﻘﺮﺃ ﺩﻋﺎﺀ ﻣﻦ ﻋﻨﺪﻙ‪ g‬ﻭﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻘﺮﺃ ﺃﺣﺪ ﺍﻷﺩﻋﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻭ ﺍﳌﺄﺛﻮﺭﺓ ﻋﻦ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﺗﻌﻘﻴﺐ ﺑﻌﺪ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﺗﺴﺒﻴﺢ ﺍﻟﺴﻴﺪﺓ ﺍﻟﺰﻫﺮﺍﺀ ‪.‬‬

‫ ﺱ ‪ :‬ﺃﻧﺎ ﻣﺒﺘﻠﻰ ﺑﺴﻠﺲ ﺍﻟﺒﻮﻝ ? ﻓﻜﻴﻒ ﳝﻜﲏ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻫﻨﺎﻙ ﻓﺘﺮﺓ – ﺩﺍﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻳﻨﻘﻄﻊ ﻓﻴﻬﺎ ﺍﻟﺒﻮﻝ ﻭﻟﻮ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺗﻜﻔﻲ ﺍﻟﺼﻼﺓ‪ g‬ﺗﻨﺘﻈﺮ‬
‫ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻓﺘﺘﻄﻬﺮ ﻭﺗﺘﻮﺿﺎﹰ ﻭﺗﺼﻠﻲ ﻣﺒﺎﺷﺮﺓ‪ g‬ﻭﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻓﻘﻂ ‪ g‬ﻭﺫﻟﻚ ﻟﺘﻨﺘﻬﻲ ﻣﻦ ﺍﻟﺼﻼﺓ‬
‫ﻗﺒﻞ ﺃﻥ ﳜﺮﺝ ﻣﻘﺪﺍﺭﺍﹰ ﻣﻦ ﺍﻟﺒﻮﻝ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳝﻜﻨﲏ ﺍﻟﺼﻼﺓ ﺑﺄﻱ ﺷﻜﻞ ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺭﻛﻌﺘﲔ ﺃﻭ ﺛﻼﺙ ﻟﻄﻠﺐ ﺍﳊﺎﺟﺔ ﻣﻦ ﺍﷲ‬
‫ﻭﻗﺮﺍﺀﺓ ﺃﻱ ﺳﻮﺭﺓ ﻣﻊ ﺍﳊﻤﺪ)‬
‫ﺝ‪ :‬ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻃﺮﻳﻘﺔ ﺍﻟﺼﻼﺓ ﻣﺸﺮﻭﻋﺔ ﻭﻟﻴﺲ ﺗﺄﻟﻴﻔﺎﹰ ﻣﻦ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺃﻥ ﻳﻨﺤﲏ ﺍﳌﺼﻠﻲ ﻟﻴﻀﻊ ﺍﻟﺴﺎﻋﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ)‬
‫ﺝ‪ :‬ﳚﻮﺯ ﻟﻠﻤﺼﻠﻲ ﺃﻥ ﻳﻨﺤﲏ ﺑﻨﻴﺔ ﻭﺿﻊ ﺷﻲﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭ ﺃﺧﺬﻩ ﺑﺪﻭﻥ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺃﻭ ﺍﻟﺬﻛﺮ‬
‫ﺍﻟﻮﺍﺟﺐ ﺃﺛﻨﺎﺀ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ g‬ﻭﻻ ﻳﻀﺮ ﺫﻟﻚ ﺑﺎﻟﺼﻼﺓ‪ g‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻮﻱ ﻗﺎﺋﻤﺎﹰ ﺑﻌﺪ ﻫﺬﺍ ﺍﻻﳓﻨﺎﺀ ﰒ ﻳﻜﻤﻞ‬
‫ >‪." 3 : 12 % A" 3 : :< =4‬‬
‫‪٨٦‬‬
– ‪.........................................‬‬
‫ﺻﻼﺗﻪ‪.7(B‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺻﺤﺔ ﻣﻘﻮﻟﺔ )ﺃﻥ ﺻﻼﺓ ﺍﳌﺮﺃﺓ ﰲ ﺑﻴﺘﻬﺎ ﺃﻓﻀﻞ ﳍﺎ ﻣﻦ ﺍﳌﺴﺠﺪ()‬
‫ﺝ‪ :‬ﻭﺭﺩ ﻫﺬﺍ ﺍﳌﻀﻤﻮﻥ ﰲ ﻋﺪﺓ ﺭﻭﺍﻳﺎﺕ‪ g7(3‬ﻭﺍﳌﺮﺍﺩ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺳﺘﺮ ﺍﳌﺮﺃﺓ ﺃﻛﺜﺮ‪ g‬ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﺾ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺍﺳﺘﺪﺭﺍﻛﺎﺕ ﻋﻠﻰ ﺫﻟﻚ‪ g‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺴﺠﺪ ﻣﺼﺤﻮﺑﺎﹰ ﺑﺘﻌﻠﻢ ﺍﻟﺪﻳﻦ ﻭﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺴﺘﺮ‬
‫ﻋﻨﺪﺋﺬ ﻳﺮﺟﺢ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺴﺠﺪ – ﻛﻤﺎ ﺻﺮ‪‬ﺡ ﺑﻪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ‪.‬‬
‫אא ‪ W‬ﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﻟﻴﺴﺖ ﳐﺘﺼﺔ ﺑﺎﻟﺮﺟﺎﻝ‪.‬‬
‫‪١٧٠‬‬
‫אא‪ W #$‬ﺍﻷﻓﻀﻞ ﳍﻦ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﺍﻷﺳﺘﺮ‪ g‬ﻭﳜﺘﻠﻒ ﺣﺴﺐ ﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﺭﺩ‪.‬‬

‫‪١٧١‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻷﺫﻛﺎﺭ ﺍﳌﺴﺘﺤﺒﺔ ﰲ ﺍﻟﺼﻼﺓ ﲢﺘﺎﺝ ﺇﱃ ﻃﻤﺄﻧﻴﻨﺔ )‬

‫ﺝ‪ :‬ﺍﻟﺬﻛﺮ ﺍﳋﺎﺹ ﻟﻪ ﻭﻗﺖ ﺧﺎﺹ ﻭﻇﺮﻑ ﺧﺎﺹ‪ g‬ﻣﺜﻼﹰ‪) :‬ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ( ﺑﻌﺪ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭﻟﻴﺲ ﺃﺛﻨﺎﺀ ﺍﻟﺮﻓﻊ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻓﺮﻗﻌﺔ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻣﻜﺮﻭﻩ‪.‬‬
‫ ﺱ ‪ :‬ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻳﺬﻛﺮﱐ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺒﻌﺾ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﺗﺜﲑ ﺍﻟﺸﻬﻮﺓ ﻓﻬﻞ ﺇﺫﺍ ﺍﻧﺘﺼﺐ ﺍﻟﻌﻀﻮ‬
‫ﺑﻄﻠﺖ ﺍﻟﺼﻼﺓ )‬
‫ﺝ‪ :‬ﻻ ﺗﺒﻄﻞ ﺍﻟﺼﻼﺓ ﺑﺬﻟﻚ‪ g‬ﻭﻻ ﲞﺮﻭﺝ ﺍﳌﺬﻱ‪.‬‬
‫ ﺱ ‪ :‬ﻳﻼﺣﻆ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺼﻠﲔ ﺍﻟﺘﺤﺎﻗﻬﻢ ﺑﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﳊﻤﺪ? ﺣﻴﺚ‬
‫ﻳﻜﻮﻧﻮﻥ ﻣﺸﻐﻮﻟﲔ ﺑﺎﳉ ‪‬ﻮﺍﻝ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻧﺒﻴﺔ ﻓﻜﻴﻒ ﳝﻜﻦ ﺗﻮﺟﻴﻬﻬﻢ )‬
‫ﺝ‪ :‬ﻧﺴﺒﺔ ﻭﺩﺭﺟﺔ ﻗﺒﻮﻝ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻣﺮﺗﺒﻂ ﺑﻨﺴﺒﺔ ﻭﺩﺭﺟﺔ ﻗﺒﻮﻝ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻗﺒﻮﻝ ﺍﻟﺼﻼﺓ ﻣﺮﺗﺒﻂ ﺑﻨﺴﺒﺔ‬
‫ﻭﺩﺭﺟﺔ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ‪ .‬ﺇﺫﻥ ﻗﺒﻮﻝ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻮﻁ ﻭﻣﺮﺗﺒﻂ ﺑﻨﺴﺒﺔ ﺣﻀﻮﺭ‬
‫ﻗﻠﺒﻪ ﰲ ﺍﻟﺼﻼﺓ‪ g‬ﻓﻌﻠﻴﻪ ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﻟﺮﻓﻊ ﺩﺭﺟﺔ ﺣﻀﻮﺭ ﻗﻠﺒﻪ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫! ‪. 3 A ce$ A 7F G$‬‬

‫@ ‪.(D.% 3J/ u-/ : u A ? A"= ) $RS A‬‬
‫ ‪. @ 0 : )*+&+, -./‬‬
‫‬
‫‪. ! ) : 7F G$ H‬‬
‫‪٨٧‬‬
– ‪.........................................‬‬
‫ﻭﻣﻦ ﺃﻫﻢ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺆﺛﺮﺓ ﰲ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﺘﻬﻴﺆ ﻟﻠﺼﻼﺓ ﻗﺒﻞ ﻭﻗﺘﻬﺎ‪ g‬ﻭﺍﻻﺳﺘﻤﺎﻉ ﻟﻸﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪.‬‬
‫ﻫﺬﻩ ﻋﻮﺍﻣﻞ ﳊﻀﻮﺭ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺴﻮﺍﻟﻒ ﻭﺍﳉ ‪‬ﻮﺍﻝ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻣﺒﺎﺷﺮﺓ ﻓﻬﺬﺍ ﻳﺸﺘﺖ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳉﻮﺍﺭﺡ‪g‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﻀﻌﻒ ﻣﺴﺘﻮﻯ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ :‬ﻛﻠﻤﺎ ﺩﺧﻞ ﺍﳌﺄﻣﻮﻡ ﰲ ﺍﻟﺼﻼﺓ ﻣﺒﻜﺮﺍﹰ ﻣﻊ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺸﺮﻋﻴﺔ ﻛﻠﻤﺎ ﺯﺍﺩ ﺛﻮﺍﺑﻪ‪.‬‬
‫ﻓﻼ ﻳﺴﺘﻮﻱ ﺛﻮﺍﺏ ﻣﻦ ﺩﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺗﻜﺒﲑﺓ ﺇﺣﺮﺍﻡ ﺍﻹﻣﺎﻡ ﻣﻊ ﺛﻮﺍﺏ ﻣﻦ ﺩﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻗﺒﻞ‬
‫ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ – ﻣﺜﻼﹰ ‪.‬‬
‫ ﺱ ‪ :‬ﻛﻢ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ )‬
‫ﺝ‪ :‬ﺍﺣﺴﺐ ‪ß =8+L+8+8+G :‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻣﻌﲎ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ )‬
‫ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻜﺮﳝﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ g‬ﻓﻘﺎﻝ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ )ﻭ‪‬ﺃﹶﻗ‪‬ﻴﻤ‪‬ﻮﺍﹾ ﺍﻟﺼ‪‬ﻼﹶﺓﹶ ﻭ‪‬ﺁﺗ‪‬ﻮﺍﹾ‬
‫ﺍﻟﺰ‪‬ﻛﹶﺎﺓﹶ ﻭ‪‬ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍﹾ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺮ‪‬ﺍﻛ‪‬ﻌ‪‬ﲔ‪ ( ‬ﺍﻟﺒﻘﺮﺓ – ‪.8L‬‬
‫ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻣﺮﺍﺗﺐ ﻣﺘﻔﺎﻭﺗﺔ‪ g‬ﻧﺬﻛﺮ ﳎﻤﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﺗﻘﻮﱘ ﺯﻳﻐﻬﺎ‪ g‬ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ ﻟﻠﺸﺮﺍﺋﻂ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ g‬ﻭﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳌﺒﻄﻼﺕ‪.‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﺘﺤﻠﻰ ﺍﻟﺼﻼﺓ ﲜﻤﻠﺔ ﻣﻦ ﺍﻵﺩﺍﺏ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ‪ g‬ﻓﻼ ﻳﻜﺘﻔﻲ ﲟﺠﺮﺩ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬
‫ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ )ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺇﺣﺴﺎﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻟﺼﻼﺓ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺍﻟﺼﻼﺓ‬
‫ﲨﺎﻋﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺼﻼﺓ ﲞﺸﻮﻉ ﻭﺧﻀﻮﻉ ﻭﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ(‪.‬‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺃﻣﺜﺎﳍﺎ ﳑﺎ ﻳﺰﻳﺪ ﰲ ﻣﻜﺎﻧﺔ ﺍﻟﺼﻼﺓ ﻭﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻨﻮﺍﻓﻞ‪ g‬ﻷ‪‬ﺎ ﺗﻜﻤﻞ ﺍﻟﻨﻘﺺ ﺍﳌﻮﺟﻮﺩ ﰲ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺣﻴﺚ ﺣﻀﻮﺭ‬
‫ﺍﻟﻘﻠﺐ ﻭﺍﳋﺸﻮﻉ‪ g‬ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻜﺜﲑﺓ ﻟﺼﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻨﺤﻮ ﺍﳌﺘﻘﺪﻡ‪.‬‬
‫ﻭﺇﲨﺎﻻﹰ‪ :‬ﻓﺎﻟﺼﻼﺓ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ‪ g‬ﻭﺇﻗﺎﻣﺘﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻘﻮﱘ ﺯﻳﻐﻬﺎ‪ g‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺪﺍﻭﻣﺔ‪g‬‬
‫ﻭﺇﻋﻄﺎﺋﻬﺎ ﺣﻘﻬﺎ ﺩﻭﻥ ﺗﻜﺎﺳﻞ ﺃﻭ ﻣﻠﻞ)ﺇﹺﻥﱠ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻓ‪‬ﻘ‪‬ﲔ‪ ‬ﻳ‪‬ﺨ‪‬ﺎﺩ‪‬ﻋ‪‬ﻮﻥﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺧ‪‬ﺎﺩ‪‬ﻋ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺇﹺﺫﹶﺍ ﻗﹶﺎﻣ‪‬ﻮﺍﹾ ﺇﹺﻟﹶﻰ ﺍﻟﺼ‪‬ﻼﹶﺓ‪‬‬
‫ﻗﹶﺎﻣ‪‬ﻮﺍﹾ ﻛﹸﺴ‪‬ﺎﻟﹶﻰ(‪ g‬ﻭﺧﺸﻮﻉ ﺍﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ )ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺻ‪‬ﻠﹶﺎﺗ‪‬ﻬﹺﻢ‪ ‬ﺧ‪‬ﺎﺷ‪‬ﻌ‪‬ﻮﻥﹶ( ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻮﺍﻓﻞ ﻻ‬
‫ﺳﻴﻤﺎ ﺻﻼﺓ ﺍﻟﻠﻴﻞ )ﺇﹺﻥﱠ ﻧ‪‬ﺎﺷ‪‬ﺌﹶﺔﹶ ﺍﻟﻠﱠﻴ‪‬ﻞﹺ ﻫ‪‬ﻲ‪ ‬ﺃﹶﺷ‪‬ﺪ‪ ‬ﻭ‪‬ﻁﹾﺀﺍﹰ ﻭ‪‬ﺃﹶﻗﹾﻮ‪‬ﻡ‪ ‬ﻗ‪‬ﻴﻼﹰ(‪.‬‬
‫ﻭﻛﻠﻤﺎ ﺍﺳﺘﺤﻜﻢ ﻋﻤﻮﺩ ﺍﻟﺒﻨﺎﺀ ﻛﻠﻤﺎ ﺃﻣﻜﻦ ﺃﻥ ﻳﺒﲎ ﻋﻠﻴﻪ ﺃﻛﺜﺮ‪ g‬ﻭﻫﻜﺬﺍ ﻳﺴﺘﺤﻜﻢ ﺍﳌﺒﲎ ﻓﻴﺼﻤﺪ ﺃﻣﺎﻡ ﳐﺘﻠﻒ‬
‫ﺍﻟﻌﻮﺍﺻﻒ ﻭﺍﻟﺒﻼﻳﺎ ﺍﻟﱵ ﻗﺪ ﺗﱰﻝ ﺑﺎﳌﺮﺀ‪.‬‬
‫‪٨٨‬‬
– ‪.........................................‬‬
‫ &*
‪: @2‬‬
‫*** &**‪: 90‬‬
‫ " ‪:- :‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺗﻘﺒﻴﻞ ﺍﻟﺼﺎﺋﻢ ﺯﻭﺟﺘﻪ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﺄﻣﻦ ﻣﻦ ﺧﺮﻭﺝ ﺍﳌﲏ ﻓﻴﺠﻮﺯ ﺍﻟﺘﻘﺒﻴﻞ‪ g‬ﻟﻜﻨﻪ ﻣﻜﺮﻭﻩ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﳜﺸﻰ ﻣﻦ ﺧﺮﻭﺝ ﺍﳌﲏ ﻓﻼ ﳚﻮﺯ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺗﻨﺎﻭﻝ ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻣﻀﺮﺓ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺗﻨﺎﻭﳍﺎ ﻟﻴﻼﹰ‪ g‬ﺃﻣﺎ ﰲ ‪‬ﺎﺭ ﺍﻟﺼﻮﻡ ﻓﻬﻮ ﻳﺒﻄﻞ ﺍﻟﺼﻮﻡ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺼﺢ ﺍﻟﺼﻴﺎﻡ ﺑﺪﻭﻥ ﺣﺠﺎﺏ )‬
‫ﺝ‪ :‬ﻻ ﺭﺑﻂ ﺑﲔ ﺻﺤﺔ ﺍﻟﺼﻮﻡ ﻓﻘﻬﻴﺎﹰ ﻭﺍﳊﺠﺎﺏ‪ .‬ﻧﻌﻢ‪ g‬ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺃﺓ ﺗﺼﻮﻡ‪ g‬ﻟﻜﻨﻬﺎ ﻻ ﲢﺎﻓﻆ ﻋﻠﻰ ﺣﺠﺎ‪‬ﺎ‬
‫ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺐ‪ g‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺼﻮﻡ ﱂ ﻳﻌﻂ‪ ‬ﲦﺎﺭﻩ ﺍﳌﻄﻠﻮﺑﺔ ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺃﺧﺬ ﻋﻴﻨﺔ ﻣﻦ ﺍﻟﺪﻡ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻴﺎﻡ ﻹﺟﺮﺍﺀ ﲢﻠﻴﻞ ﺍﻟﺴﻜﺮ ﻳﻌﺘﱪ ﻣﻦ ﺍﳌﻔﻄﺮﺍﺕ )‬
‫ﺝ‪ :‬ﻟﻴﺲ ﻣﻦ ﺍﳌﻔﻄﺮﺍﺕ‪.‬‬
‫ ﺱ ‪ :‬ﺍﻟﻠﻌﺎﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﺧﺎﺭﺟ ﹰﺎ ﻋﻨﺪ ﺇﻃﺒﺎﻕ ﺍﻟﺸﻔﺘﲔ ﻫﻞ ﻳﻌﺘﱪ ﻣﻦ ﻓﻀﺎﺀ ﺍﻟﻔﻢ )‬
‫ﺝ‪ :‬ﻳﻌﺘﱪ ﺩﺍﺧﻞ ﻓﻀﺎﺀ ﺍﻟﻔﻢ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻱ ﺳﺆﺍﻝ ﻋﻦ ﺻﺎﺣﺐ ﱄ ﻳﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻭﻳﺼﻠﻲ? ﻭﰲ ﺍﳌﺴﺎﺀ ﻳﺪﺧﻦ ﺣﺸﻴﺸ ﹰﺎ ﻫﻞ ﻟﻪ‬
‫ﺻﻴﺎﻡ )‬
‫ﺝ‪ :‬ﺗﺪﺧﲔ ﺍﳊﺸﻴﺶ – ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﻼﹰ ﺣﺮﺍﻡ‪ .‬ﻭﻟﻜﻦ ﳑﺎﺭﺳﺔ ﺫﻟﻚ ﻟﻴﻼﹰ ﻻ ﻳﺒﻄﻞ ﺍﻟﺼﻮﻡ ‪‬ﺎﺭﺍﹰ‪.‬‬
‫ﺑﺸﻜﻞ ﻋﺎﻡ‪ :‬ﻟﻮ ﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺼﻴﺔ ﰲ ﺍﻟﻠﻴﻞ‪ g‬ﻓﺈﻧﻪ ﻻ ﻳﺆﺛﺮ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺼﻮﻡ ﻓﻘﻬﻴﺎﹰ‪ .‬ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ‬
‫ﺻﺤﺔ ﺍﻟﻌﻤﻞ ﻭﺑﲔ ﻗﺒﻮﻝ ﺍﷲ ﻟﺬﻟﻚ ﺍﻟﻌﻤﻞ‪ g‬ﻗﹶﺎﻝﹶ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﻘﹶﺒ‪‬ﻞﹸ ﺍﻟ ﹼﻠﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻘ‪‬ﲔ‪.‬‬
‫‪٨٩‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﺑﺘﻼﻉ ﺍﻟﺒﻠﻐﻢ ﻭﺍﻟﻨﺨﺎﻣﺔ ﻣﻦ ﺍﳌﻔﻄﺮﺍﺕ )‬

‫ﺝ‪:‬‬
‫ﺇﺫﺍ ﱂ ﺗﺼﻞ ﺇﱃ ﻓﻀﺎﺀ‬
‫ﳚﻮﺯ ﺍﺑﺘﻼﻋﻬﺎ‬
‫ﺍﻟﻔﻢ‬
‫ﺍﳋﺎﻣﻨﺌﻲ ﻭﺍﻟﺸﲑﺍﺯﻱ‪:‬‬ ‫ﺍﻟﺒﻠﻐﻢ ﻭﺍﻟﻨﺨﺎﻣﺔ‬

‫ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑ ﹰﺎ ﻋﺪﻡ‬
‫ﺍﺑﺘﻼﻋﻬﺎ‬
‫ﺇﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﻓﻀﺎﺀ‬
‫ﺍﻟﻔﻢ‬
‫ﺍﻟﺴﻴﺴﺘﺎﱐ‪ :‬ﺍﻷﺣﻮﻁ‬
‫ﺍﺳﺘﺤﺒﺎﺑ ﹰﺎ ﻋﺪﻡ ﺍﺑﺘﻼﻋﻬﺎ‬
‫ ﺱ ‪ :‬ﻟﻮ ﺍﺳﺘﻤﲎ ﺇﻧﺴﺎﻥ ﰲ ﺇﺣﺪﻯ ﻟﻴﺎﱄ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻬﻞ ﻳﺒﻄﻞ ﺻﻮﻣﻪ )‬
‫ﺝ‪ :‬ﻟﻮ ﻓﻌﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻏﺘﺴﻞ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﺼﻮﻣﻪ ﺻﺤﻴﺢ‪ g‬ﻟﻜﻦ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ‬
‫ﻣﻦ ﺍﻻﺳﺘﻤﻨﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳﺔ ﰲ ‪‬ﺎﺭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ) ﻫﻞ ﺻﻴﺎﻣﻪ ﺑﺎﻃﻞ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻡ‬
‫ﰲ ﺍﻟﺸﻬﺮ ﺑﺄﻛﻤﻠﻪ )‬
‫ﺝ‪ :‬ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺑﺎﻃﻞ‪ g‬ﻭﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ ﺱ ‪ :‬ﺇﻧﺴﺎﻥ ﺍﺣﺘﻠﻢ ﰲ ‪‬ﺎﺭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻫﻞ ﺻﻴﺎﻣﻪ ﺑﺎﻃﻞ )‬
‫ﺝ‪ :‬ﺻﻮﻣﻪ ﺻﺤﻴﺢ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺍﺣﺘﻠﻢ ﻭﻫﻮ ﻧﺎﺋﻢ ﰲ ﻟﻴﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﺟﻠﺴﺖ ﺑﻌﺪ ﺃﺫﺍﻥ ﺍﻟﻔﺠﺮ ﻓﻼ ﺑﺄﺱ‪ g‬ﺍﻟﺼﻮﻡ ﺻﺤﻴﺢ ﻭﻋﻠﻴﻚ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﺼﻼﺓ‪ .‬ﻭﺇﺫﺍ ﺟﻠﺴﺖ ﻗﺒﻞ‬
‫ﺃﺫﺍﻥ ﺍﻟﻔﺠﺮ ﻓﻌﻠﻴﻚ ﺍﻻﻏﺘﺴﺎﻝ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ g‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎﹰ ﻓﻌﻠﻴﻚ ﺍﻟﺘﻴﻤﻢ ﻟﺌﻼ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ‬
‫ﻭﺃﻧﺖ ﻋﻠﻰ ﺟﻨﺎﺑﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻛﺮﳝﺎﺕ ﺍﻟﻮﺟﻪ ﺗﻔﻄﺮ ﺍﻟﺼﺎﺋﻢ )‬

‫ﺝ‪ :‬ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﻔﻄﺮﺍﺕ ‪.‬‬
‫‪٩٠‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﲰﺎﻉ ﺍﻷﻏﺎﱐ ﰲ ‪‬ﺎﺭ ﺭﻣﻀﺎﻥ ﻳﻔﻄﺮ )‬

‫ﺝ‪ :‬ﳛﺮﻡ ﺍﺳﺘﻤﺎﻉ ﺍﻷﻏﺎﱐ‪ g‬ﻟﻜﻨﻪ ﻻ ﻳﺒﻄﻞ ﺍﻟﺼﻮﻡ ﻓﻘﻬﻴﺎﹰ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻴﺎﻡ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﺎﺋﻢ ﻳﻐﺘﺎﺏ ﺍﳌﺆﻣﻨﲔ ﻭﻳﻜﺬﺏ ﻋﻠﻴﻬﻢ )‬
‫ﺝ‪ :‬ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻐﻴﺒﺔ ﻻ ﺗﺒﻄﻞ ﺍﻟﺼﻮﻡ ﻓﻘﻬﻴﺎﹰ‪ g‬ﻭﻟﻜﻦ ﺗﺒﻄﻞ ﺭﻭﺡ ﻭﻣﻌﲎ ﺍﻟﺼﻮﻡ‪ g‬ﻓﻬﺪﻑ ﺍﻟﺼﻮﻡ‬
‫ﻫﻮ ﺍﻟﺘﻘﻮﻯ‪ g‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺎ ﺃﹶ ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﺼ‪‬ﻴ‪‬ﺎﻡ‪ ‬ﻛﹶﻤ‪‬ﺎ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻠ‪‬ﻜﹸﻢ‪‬‬
‫ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗ‪‬ﺘ‪‬ﻘﹸﻮﻥﹶ ]ﺍﻟﺒﻘﺮﺓ ‪.[7BL :‬‬
‫ " )('‪:5 E :‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳉﻤﺎﻉ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻋﻨﺪ ﺍﻟﻔﺠﺮ ﰲ ﺭﻣﻀﺎﻥ ﻭﻋﺪﻡ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻌﺪ ﺫﻟﻚ) ﻭﻫﻞ ﻳﺒﻄﻞ‬
‫ﺍﻟﺼﻮﻡ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺎ ﻳﻌﻠﻤﺎﻥ ﺑﻀﻴﻖ ﺍﻟﻮﻗﺖ ﻭﻗﺎﻣﺎ ﺑﺎﳉﻤﺎﻉ ﻭﱂ ﻳﻐﺘﺴﻼ ﻭﱂ ﻳﺘﻴﻤﻤﺎ‪ g‬ﻓﻌﻠﻴﻬﻤﺎ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‬
‫ﺃﻳﻀﺎﹰ‪.7XG‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻹﻓﻄﺎﺭ ﻋﻤﺪ ﹰﺍ ﻋﻠﻰ ﺣﻼﻝ) ﻭﻣﺎ ﻫﻮ ﺍﻹﻓﻄﺎﺭ ﻋﻤﺪ ﹰﺍ ﻋﻠﻰ ﺣﺮﺍﻡ )‬
‫ﺝ‪ :‬ﺍﻹﻓﻄﺎﺭ ﻋﻠﻰ ﺍﳊﻼﻝ ‪ g‬ﻣﺜﻞ ﺃﻥ ﻳﺄﻛﻞ ﻃﻌﺎﻡ ﻟﻪ‪.‬‬
‫ﺍﻹﻓﻄﺎﺭ ﻋﻠﻰ ﺍﳊﺮﺍﻡ ﻛﺎﻟﺰﻧﺎ ﺃﻭ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳﺔ‪.‬‬
‫ﻛﻔﺎﺭﺓ ﺍﻹﻓﻄﺎﺭ‪ :‬ﺇﻣﺎ ﻋﺘﻖ ﺭﻗﺒﺔ‪ g‬ﻭﺇﻣﺎ ﺇﻃﻌﺎﻡ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎﹰ ‪ g‬ﻭﺇﻣﺎ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ‪.‬‬
‫אא אא‪ W #$‬ﻣﻦ ﺃﻓﻄﺮ ﻋﻠﻰ ﺣﺮﺍﻡ ﻳﻜﻔﻴﻪ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫‪١٧٣‬‬
‫אא"!א ‪ W‬ﺇﺫﺍ ﺃﻓﻄﺮ ﲝﺮﺍﻡ ﻓﺎﻷﺣﻮﻁ ﺃﻥ ﻳﻜﻔﺮ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ g‬ﻣﺎ ﻋﺪﺍ ﺍﻟﻜﺬﺏ ﻋﻠﻰ‬ ‫‪١٧٤‬‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﻓﺈﻧﻪ ﻳﻜﻔﻲ ﻓﻴﻪ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬

‫ ﺱ ‪ :‬ﻳﺬﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ﻓﻤﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺘﺎﺑﻊ )‬
‫ﺝ‪ :‬ﻳﻜﻔﻲ ﺃﻥ ﻳﺼﻮﻡ ﻭﺍﺣﺪﺍﹰ ﻭﺛﻼﺛﲔ ﻳﻮﻣﺎﹰ ﻣﺘﺘﺎﺑﻌﺔ ﺑﺪﻭﻥ ﺃﻱ ﺍﻧﻘﻄﺎﻉ‪ g‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳝﻜﻨﻪ ﺃﻥ ﻳﻘﻄﻊ ﺑﻘﻴﺔ ﺃﻳﺎﻡ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ‪.7X%‬‬
‫ >‪." 3 : 12 % A@! 3 : :< =4‬‬

‫ ‪.@ 3 : :< =4> A! 0 : )*+&+, -./‬‬
‫ ‪.!! l! 3 : 12 %‬‬
‫‪٩١‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻛﻴﻒ ﻧﻄﻌﻢ ﺳﺘﲔ ﻣﺴﻜﻴﻨ ﹰﺎ ﻛﻔﺎﺭﺓ ﻋﻦ ﺇﻓﻄﺎﺭ ﻳﻮﻣ ﹰﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ )‬

‫ﺝ‪ :‬ﻻ ﻳﻜﻔﻲ ﺩﻓﻊ ﺍﻟﺜﻤﻦ‪ g‬ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺇﺷﺒﺎﻋﻬﻢ ﺑﺎﻟﻄﻌﺎﻡ ﺍﳉﺎﻫﺰ‪ g‬ﺃﻭ ﺃﻋﻄﺎﺀ ﻛﻞ ﻣﺴﻜﲔ ﻣﺪ‪‬ﺍﹰ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﻫﻮ ﻳﺴﺎﻭﻱ ﺗﻘﺮﻳﺒﺎﹰ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻛﻴﻠﻮ ﻣﻦ ﺍﻷﺭﺯ ﺃﻭ ﺍﳊﻨﻄﺔ ﺃﻭ ﺍﻟﻄﺤﲔ ﺃﻭ ﺍﻟﺘﻤﺮ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﻏﺬﻳﺔ(‪ .7X‬ﻛﻤﺎ ﳝﻜﻦ ﺗﺴﻠﻴﻢ ﺍﳉﻤﻌﻴﺔ ﺍﳋﲑﻳﺔ ﺍﳌﺒﻠﻎ ﺍﳌﺎﱄ‪ g‬ﲝﻴﺚ ﻳﺸﺘﺮﻱ ﺍﳌﻮﻇﻒ ﺍﳌﺴﺆﻭﻝ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﻳﻮﺻﻠﻪ ﺇﱃ ﺍﳌﺴﺎﻛﲔ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺒﻠﻮﻍ ﱂ ﺃﻛﻦ ﺃﺻﻮﻡ? ﻭﻗﺪ ﺗﺒﺖ ﺍﻵﻥ ﻭﻟﻜﻦ ﻻ ﺃﻋﻠﻢ ﻛﻢ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻗﺪ ﻓﺎﺗﲏ‬
‫ﻲ ﺃﻥ ﺃﻓﻌﻞ)‬
‫ﻓﻤﺎﺫﺍ ﻋﻠ ‪‬‬
‫ﺝ‪ :‬ﻋﻠﻴﻚ ﺃﻥ ﲣﻤ‪‬ﻦ ﺍﻟﻌﺪﺩ‪ g‬ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﻫﻮ ﻗﻀﺎﺀ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﺄﻛﺪ ﻣﻨﻪ ﰲ ﺍﻟﺘﺨﻤﲔ‪:‬‬
‫ﻣﺜﻼﹰ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺪﺓ ﺗﺘﺮﺍﻭﺡ ﺑﲔ ﺷﻬﺮﻳﻦ ﺃﻭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ g‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻘﻀﻲ ﺷﻬﺮﻳﻦ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺪﺓ ﺗﺘﺮﺍﻭﺡ ﺑﲔ )‪ (G%‬ﻳﻮﻣﺎﹰ‪ ¹‬ﻭ)‪ (L%‬ﻳﻮﻣﺎﹰ‪ g‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻘﻀﻲ )‪ (G%‬ﻳﻮﻣﺎﹰ‪.‬‬
‫ﻭﺃﻭﺻﻴﻚ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻭﻟﻜﻦ ﺑﺪﻭﻥ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻹﺛﻘﺎﻝ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺣﺼﻮﻝ ﺭﺩﺓ ﻓﻌﻞ‬
‫ﻣﻌﺎﻛﺴﺔ‪ .‬ﻭﻋﻠﻴﻚ ﺩﻓﻊ ﺍﻟﻜﻔﺎﺭﺓ ﺃﻳﻀﺎﹰ‪.‬‬
‫ " ) ‪: 90& -A : 4‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﻓﻮﺍﺋﺪ ﺍﻟﺼﻴﺎﻡ )‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺎ ﺃﹶ ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﺼ‪‬ﻴ‪‬ﺎﻡ‪ ‬ﻛﹶﻤ‪‬ﺎ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻠ‪‬ﻜﹸﻢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪‬‬
‫ﺗ‪‬ﺘ‪‬ﻘﹸﻮﻥﹶ ]ﺍﻟﺒﻘﺮﺓ ‪ [7BL :‬ﻓﻬﻞ ﺗﺮﻯ ﺃﻓﻀﻞ ﻭﺃﻫﻢ ﻣﻦ ﲢﺼﻴﻞ ﺍﻟﺘﻘﻮﻯ ﻭﻫﻮ ﺍﻟﺰﺍﺩ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ‪ . !ß‬ﻫﺬﺍ‬
‫ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﻛﻠﻤﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ ﺱ ‪ :‬ﻋﻨﺪﻣﺎ ﺃﺳﺎﻓﺮ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ? ﻫﻞ ﺃﻓﻄﺮ ﻋﻨﺪﻣﺎ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ﰲ ﺑﻠﺪﻱ ﺃﻭ ﰲ ﺑﻠﺪ ﺳﻔﺮﻱ )‬
‫ﺝ‪ :‬ﺃﻓﻄﺮ ﺣﺴﺐ ﺍﻷﻓﻖ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ‪ .‬ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻋﻨﺪﺋﺬ ﺃﻓﻄﺮ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺍﳊﻜﻢ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻷﻡ ﺍﳌﺮﺿﻊ ﺃﺛﻨﺎﺀ ﺍﻟﻔ‪‬ﻄﺎﻡ ﺑﺘﻔﺮﻳﻎ ﺍﳊﻠﻴﺐ ﻣﻦ ﺻﺪﺭﻫﺎ)ﻭﺫﻟﻚ ﻟﺘﺨﻔﺒﻒ‬
‫ﺍﻷﱂ( ﰲ ‪‬ﺎﺭ ﺭﻣﻀﺎﻥ )‬
‫"‬
‫‪.! 3 : 12 % A"@ 3 : :< =4> A @ ? : 3JK `H‬‬
‫‬
‫‪.! 3 : 12 % A 3 : :< =4> A @ ? : 3JK `H‬‬
‫‪٩٢‬‬
– ‪.........................................‬‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ .‬ﻛﻤﺎ ﻻ ﺑﺄﺱ ﺑﺎﻹﺭﺿﺎﻉ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻴﺎﻡ‪.‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺻﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ ﻭﻫﻲ ﱂ ﺗﻘﻀﻲ ﺍﻷﻳﺎﻡ‬
‫ﺍﻟﱵ ﺃﻓﻄﺮ‪‬ﺎ ﰲ ﺭﻣﻀﺎﻥ ﺑﺴﺒﺐ ﺍﻟﻌﺬﺭ ﺍﻟﺸﺮﻋﻲ )‬
‫ﺝ‪ :‬ﻻ ﻳﺼﺢ ﺫﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺼﺢ ﺃﻥ ﺃﺻﻮﻡ ﺷﻬﺮ ﺭﺟﺐ ﻧﺪﺑ ﹰﺎ ﻣﻊ ﺍﺷﺘﻐﺎﻝ ﺫﻣﱵ ﺑﻘﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ )‬
‫ﺝ‪ :‬ﻻ ﻳﺼﺢ ﺍﻟﺼﻮﻡ ﻧﺪﺑﺎﹰ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺬﻣﺔ ﻣﺸﻐﻮﻟﺔ ﺑﻘﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻟﻜﻦ ﳝﻜﻨﻚ ﺃﻥ ﺗﻘﻀﻲ ﻣﺎ ﻋﻠﻴﻚ‬
‫ﻣﻦ ﺍﻟﺼﻮﻡ ﰲ ﺷﻬﺮ ﺭﺟﺐ – ﻣﺜﻼﹰ ﻭﻫﻜﺬﺍ ﻳﺘﻀﺎﻋﻒ ﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﻴﺰﺩﻱ ﰲ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ) ﺇﺫﺍ ﺗﻌﺪﺩ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺟﻬﺎﺕ ﻣﻦ ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﺟﻬﺎﺕ ﻣﻦ‬
‫ﺍﻻﺳﺘﺤﺒﺎﺏ ﺃﻭ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ]ﺍﻟﻮﺟﻮﺏ ﻭﺍﻻﺳﺘﺤﺒﺎﺏ[ ﻓﻘﺼﺪ ﺍﳉﻤﻴﻊ ﺃﺛﻴﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ(‪.‬‬
‫ ﺱ ‪ :‬ﻭﺿﻌﺖ ﰲ ‪ j‬ﺷﻌﺒﺎﻥ ﻭﺻﻤﺖ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻠﻤ ﹰﺎ ﺑﺄﱐ ﺃﻏﺘﺴﻞ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻓﻬﻞ‬
‫ﺻﻴﺎﻣﻲ ﺻﺤﻴﺢ )‬
‫ﺝ‪ :‬ﺍﳌﺴﺄﻟﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺩﻡ ﺍﻟﻨﻔﺎﺱ‪ g‬ﻓﻼ ﻳﺼﺢ ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﳌﺮﺃﺓ ﺍﻟﻨﻔﺴﺎﺀ‪ g‬ﻋﻠﻤﺎﹰ ﺃﻥ ﺩﻡ ﺍﻟﻨﻔﺎﺱ –‬
‫ﺷﺮﻋﺎﹰ ﻻ ﻳﺴﺘﻤﺮ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ‪.‬‬
‫ ﺱ ‪ :‬ﰲ ﺻﻴﺎﻡ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ? ﻫﻞ ﳚﻮﺯ ﱄ ﺍﻹﻓﻄﺎﺭ ﻭﻗﻄﻊ ﺍﻟﺼﻴﺎﻡ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﺷﺮﻉ ﰲ ﺻﻴﺎﻡ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻴﺠﻮﺯ ﻟﻪ ﺍﻹﻓﻄﺎﺭ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ .‬ﺃﻣﺎ ﺍﻹﻓﻄﺎﺭ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻓﻔﻴﻪ‬
‫ﺧﻼﻑ‪ g‬ﻭﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺎﻟﺴﻴﺪ ﺍﻟﺴﻴﺴﺘﺎﱐ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﻋﻨﺪﺋﺬ ﻭﻣﻘﺪﺍﺭﻫﺎ ﻭﻫﻲ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ‬
‫ﻣﺴﺎﻛﲔ‪.7XX‬‬
‫ﻭﻗﺎﻝ אא ﺑﻌﺪﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻮ ﻛﺎﻥ ﺍﻟﺼﻮﻡ ﻗﻀﺎﺀ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻦ ﺍﳌﻴﺖ‪.‬‬
‫‪١٧٨‬‬
‫ﻭﻗﺎﻝ אא"!א ‪ 7X3‬ﺃﻥ ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﺃﻥ ﻻ ﻳﺒﻄﻞ ﺻﻮﻣﻪ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺇﺫﺍ ﻛﺎﻥ ﻳﻘﻀﻲ ﻋﻦ ﻣﻴﺖ‪.‬‬
‫ ﺱ ‪ :‬ﻗﺎﻝ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ ﺃﻧﻪ ﳛﺮﻡ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻷﻧﻪ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﻹﺳﻼﻣﻴﺔ‪.‬ﻓﻤﺎ ﻣﺪﻯ‬
‫ﺻﺤﺔ ﺫﻟﻚ )‬
‫ﺝ‪ :‬ﺑﻞ ﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﻛﻞ ﲬﻴﺲ ﻭﻛﻞ ﲨﻌﺔ‪ g‬ﻭﳛﺮﻡ ﺻﻮﻡ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﻳﻮﻡ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪.‬‬
‫ >‪. 3 : :< =4‬‬

‫! ‪.! 0 : )*+&+, -./‬‬
‫@ ‪.! 3 : 12 %‬‬
‫‪٩٣‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺫﻣﺔ ﺍﳌﻜﻠﻒ ﻣﺸﻐﻮﻟﺔ ﺑﺼﻮﻡ ﻭﺍﺟﺐ ﻫﻞ ﳝﻜﻨﻪ ﺍﻟﺘﻄﻮﻉ ﺑﺎﻟﺼﻮﻡ ﻋﻦ ﻧﻔﺴﻪ ﺃﻭ ﻏﲑﻩ)‬
‫אא ‪ W‬ﻻ ﻳﺼﺢ ﻣﻨﻪ ﺍﻟﺼﻮﻡ ﺍﳌﺴﺘﺤﺐ ﻣﻄﻠﻘﺎﹰ ﰲ ﻣﻔﺮﻭﺽ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫‪١٨٠‬‬
‫ א א‪ W #$‬ﻻ ﳚﻮﺯ ﺍﻟﺘﻄﻮﻉ ﺑﺎﻟﺼﻮﻡ ﳌﻦ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪ g‬ﻭﺇﺫﺍ ﻧﺴﻲ ﺃﻥ ﻋﻠﻴﻪ‬
‫‪١٨١‬‬
‫ﻗﻀﺎﺀﻩ ﻓﺼﺎﻡ ﺗﻄﻮﻋﺎﹰ ﻓﺬﻛﺮ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻓﻔﻲ ﺻﺤﺔ ﺻﻮﻣﻪ ﺇﺷﻜﺎﻝ ‪ g‬ﻭﺍﻟﻈﺎﻫﺮ ﺟﻮﺍﺯ ﺍﻟﺘﻄﻮﻉ ﳌﻦ ﻋﻠﻴﻪ‬
‫ﺻﻮﻡ ﻭﺍﺟﺐ ﻟﻜﻔﺎﺭﺓ ﺃﻭ ﻗﻀﺎﺀ ﺃﻭ ﺇﺟﺎﺭﺓ ﺃﻭ ﳓﻮﻫﺎ‪ g‬ﻛﻤﺎ ﺃﻧﻪ ﳚﻮﺯ ﺇﳚﺎﺭ ﻧﻔﺴﻪ ﻟﻠﺼﻮﻡ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻏﲑﻩ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺭﻣﻀﺎﻥ ‪.‬‬
‫אא"!א ‪ W‬ﻻ ﺑﺄﺱ ﳌﻦ ﺁﺟﺮ ﻧﻔﺴﻪ ﻟﻘﻀﺎﺀ ﺻﻮﻡ ﻣﻴﺖ ﺃﻥ ﻳﺄﰐ ﺑﺼﻮﻡ ﺍﺳﺘﺤﺒﺎﰊ ﻟﻨﻔﺴﻪ‪ g‬ﻭﻟﻜﻦ‬
‫‪١٨٢‬‬
‫ﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺻﻮﻡ ﻓﺎﺋﺖ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﰐ ﺑﺼﻮﻡ ﺍﺳﺘﺤﺒﺎﰊ‪ .‬ﻭﻟﻮ ﺃﺗﻰ ﺑﺼﻮﻡ ﺍﺳﺘﺤﺒﺎﰊ ﻧﺴﻴﺎﻧﺎﹰ‬
‫ﻓﺈﻥ ﺗﺬﻛﺮ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻫﺪﻡ ﺻﻮﻣﻪ ﺍﳌﺴﺘﺤﱯ‪ g‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﱃ ﺍﻟﺼﻮﻡ ﺍﻟﻘﻀﺎﺋﻲ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻟﻮ ﺍﻟﺘﻔﺖ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺑﻄﻞ ﺻﻮﻣﻪ ﺍﳌﺴﺘﺤﱯ‪ .‬ﻭﻟﻮ ﺍﻟﺘﻔﺖ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺻﺢ ﺻﻮﻣﻪ ﺍﳌﺴﺘﺤﱯ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻫﻨﺎﻙ ﺍﺳﺘﺤﺒﺎﺏ ﺧﺎﺹ ﻟﺼﻮﻡ ﺳﺘﺔ ﺃﻳﺎﻡ ﻣﻦ ﺷﻮﺍﻝ )‬
‫אא ‪ W‬ﱂ ﻳﺜﺒﺖ ﺫﻟﻚ‪.‬‬
‫‪١٨٣‬‬
‫אא‪ W #$‬ﱂ ﻳﺮﺩ ﺍﺳﺘﺤﺒﺎ‪‬ﺎ ﻋﺪﺍ ﰲ ﺭﻭﺍﻳﺔ ﻏﲑ ﻣﻌﺘﱪﺓ‪ g‬ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺻﻴﺎﻡ ﺛﻼﺛﺔ‬
‫‪١٨٤‬‬
‫ﺃﻳﺎﻡ ﺑﻌﺪ ﺍﻟﻔﻄﺮ ﰲ ﻋﺪﺓ ﺭﻭﺍﻳﺎﺕ‪.‬‬

‫אא"!א ‪ W‬ﻳﺴﺘﺤﺐ ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﺇﱃ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﺷﻬﺮ ﺷﻮﺍﻝ‪.‬‬
‫‪١٨٥‬‬
‫! ‪. nS$+S, $5I *+&+‬‬

‫! >‪." 3 : :< =4‬‬
‫ ! ‪.!" 3 : 12 %‬‬
‫! ‪. nS$+S, $5I *+&+‬‬
‫! ‪.!! 0 : )*+&+‬‬
‫"! ‪.! 3 : 12 %‬‬
‫‪٩٤‬‬
– ‪.........................................‬‬
‫ &
‪: 6,‬‬
‫ ‪:-A& ?> R‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﻮﺟﺪ ﻓﺮﻕ ﺑﲔ ﺍﳋﻤﺲ ﻭﺍﻟﺰﻛﺎﺓ)ﻭﻫﻞ ﺍﻟﺰﻛﺎﺓ ﺩﺍﺧﻠﺔ ﰲ ﺍﳋﻤﺲ) ﻣﺎ ﻫﻮ ﻣﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ‬
‫ﰲ ﺍﻟﺰﻛﺎﺓ )‬
‫ﺝ‪ :‬ﺍﻟﺰﻛﺎﺓ ﲣﺘﻠﻒ ﻋﻦ ﺍﳋﻤﺲ‪ .‬ﻓﺎﻟﺰﻛﺎﺓ –ﺣﺴﺐ ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻘﻂ ﰲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‬
‫ﻭﺍﳊﻨﻄﺔ ﻭﺍﻟﺸﻌﲑ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ .‬ﻭﳍﺎ ﺷﺮﻭﻁ ﻣﻌﻴﻨﺔ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﳌﻌﺮﻓﺔ ﺍﻟﻨﺼﺎﺏ ﻭﺍﻟﺸﺮﺍﺋﻂ ﺍﺭﺟﻊ ﺇﱃ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﺐ ﲣﻤﻴﺲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻨﻔﺺ ﻛﺎﻟﻐﺎﺯ ﻭﺍﻟﻄﻌﺎﻡ ﺇﺫﺍ ﺑﻘﻲ ﻣﻨﻬﺎ ﺷﻲﺀ ﻋﻨﺪ ﺣﻠﻮﻝ‬
‫ﺭﺃﺱ ﺍﻟﺴﻨﺔ ﺍﳋﻤﺴﻴﺔ )‬
‫ﺝ‪ :‬אא (‪ :7B‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻄﺮ ‪ 6‬ﻭﳓﻮﻩ ﳑﺎ ﻳﺴﺘﻬﻠﻚ ‪ 6‬ﻣﻦ ﺍﻟﺮﺑﺢ ﳚﺐ ﲣﻤﻴﺲ ﺍﻟﺒﺎﻗﻲ ﻣﻨﻪ ﻋﻨﺪ‬
‫ﺣﻠﻮﻝ ﺍﻟﺴﻨﺔ ﺍﳋﻤﺴﻴﺔ‪.‬‬
‫אא‪ W #$‬ﳚﺐ ﺍﳋﻤﺲ ﰲ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﺒﻘﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﻗﻴﻤﺔ‪.‬‬ ‫‪١٨٧‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﺍﻟﺼﺪﻗﺔ ﺗﻌﺘﱪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ )‬
‫ﺝ‪ :‬ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﺼﺪﻗﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﺍﻟﺼ‪‬ﺪ‪‬ﻗﹶﺎﺕ‪ ‬ﻟ‪‬ﻠﹾﻔﹸﻘﹶﺮ‪‬ﺍﺀ‬
‫ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺎﻛ‪‬ﲔﹺ ﻭ‪‬ﺍﻟﹾﻌ‪‬ﺎﻣ‪‬ﻠ‪‬ﲔ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻟﱠﻔﹶﺔ‪ ‬ﻗﹸﻠﹸﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻓ‪‬ﻲ ﺍﻟﺮ‪‬ﻗﹶﺎﺏﹺ ﻭ‪‬ﺍﻟﹾﻐ‪‬ﺎﺭﹺﻣ‪‬ﲔ‪ ‬ﻭ‪‬ﻓ‪‬ﻲ ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﺑ‪‬ﻦﹺ ﺍﻟﺴ‪‬ﺒﹺﻴﻞﹺ ﻓﹶﺮﹺﻳﻀ‪‬ﺔﹰ‬
‫ﻣ‪‬ﻦ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﺣ‪‬ﻜ‪‬ﻴﻢ‪ ‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ – ‪ g(U‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺧ‪‬ﺬﹾ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻟ‪‬ﻬﹺﻢ‪ ‬ﺻ‪‬ﺪ‪‬ﻗﹶﺔﹰ ﺗ‪‬ﻄﹶﻬ‪‬ﺮ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﻭ‪‬ﺗ‪‬ﺰ‪‬ﻛﱢﻴﻬﹺﻢ ﺑﹺﻬ‪‬ﺎ ﻭ‪‬ﺻ‪‬ﻞﱢ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺇﹺﻥﱠ ﺻ‪‬ﻼﹶﺗ‪‬ﻚ‪ ‬ﺳ‪‬ﻜﹶﻦ‪ ‬ﻟﱠﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬ﺳ‪‬ﻤ‪‬ﻴﻊ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪.7UL‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﻌﻄﻰ ﺳﻬﻢ ﺍﻟﺴﺎﺩﺓ ﻣﻦ ﺍﳋﻤﺲ ﻷﻱ ﺷﺨﺺ ﻣﻦ ﺍﻟﺴﺎﺩﺓ )‬
‫ﺝ‪ :‬ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻴﺪ ﻓﻘﲑﺍﹰ ﻟﻴﻌﻄﻰ ﻣﻦ ﺍﳋﻤﺲ‪.‬‬

‫! >‪. 3 : :< =4‬‬
‫‪٩٥‬‬
– ‪.........................................‬‬
‫ ﺱ ‪ :‬ﻣﻦ ﻫﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ) ﻭﳌﺎﺫﺍ ﻳﻌﻄﻮﻥ ﻧﺼﻴﺒ ﹰﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ )‬

‫ﺝ‪ :‬ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﻤﻌﻮﻥ ﺍﻟﺰﻛﺎﺓ‪ g‬ﻭﳍﻢ ﻧﺼﻴﺐ ﻣﻨﻬﺎ ﻛﺄﺟﺮﺓ ﻋﻠﻰ ﺟﻬﺪﻫﻢ ﻭﺗﻌﺒﻬﻢ ﰲ‬
‫ﲨﻌﻬﺎ‪ g‬ﺣﻴﺚ ﺃﻥ ﲨﻊ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻟﺒﻼﺩ ﳛﺘﺎﺝ ﺇﱃ ﺟﻬﺪ ﻭﺗﻌﺐ ﻭﺗﻔﺮﻍ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﻓﻮﺍﺋﺪ ﺍﻟﺰﻛﺎﺓ )‬
‫ﺝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺧ‪‬ﺬﹾ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻟ‪‬ﻬﹺﻢ‪ ‬ﺻ‪‬ﺪ‪‬ﻗﹶﺔﹰ ﺗ‪‬ﻄﹶﻬ‪‬ﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﻭ‪‬ﺗ‪‬ﺰ‪‬ﻛﱢﻴﻬﹺﻢ ﺑﹺﻬ‪‬ﺎ ﻭ‪‬ﺻ‪‬ﻞﱢ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺇﹺﻥﱠ ﺻ‪‬ﻼﹶﺗ‪‬ﻚ‪ ‬ﺳ‪‬ﻜﹶﻦ‪ ‬ﻟﱠﻬ‪‬ﻢ‪‬‬
‫ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬ﺳ‪‬ﻤ‪‬ﻴﻊ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪] ‬ﺍﻟﺘﻮﺑﺔ ‪. [7UL :‬‬
‫ﻓﻤﻦ ﻓﻮﺍﺋﺪ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺘﻄﻬﲑ ﻭﺍﻟﺘﺰﻛﻴﺔ‪ g‬ﻭﺻﻠﻮﺍﺕ ﺍﻟﺮﺳﻮﻝ ﻭﻧﺎﺋﺒﻪ ﻋﻠﻰ ﻣﻌﻄﻲ ﺍﻟﺰﻛﺎﺓ‪ g‬ﻫﺬﺍ ﻣﻀﺎﻓﺎﹰ‬
‫ﺇﱃ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻀﺎﻣﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﻳﺼﺢ ﺃﻥ ﺃﺧﺮﺝ ﺻﺪﻗﺔ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻨﺔ? ﺃﻭ ﺑﺪﺍﻳﺔ ﺍﻟﺸﻬﺮ ﻣﺒﻠﻐ ﹰﺎ ﻣﻦ ﺍﳌﺎﻝ ﺑﺪﻝ ﻣﺎ ﺃﻃﻠﻊ ﻛﻞ‬
‫ﻳﻮﻡ) ﻭﺍﻟﺴﺒﺐ ﻫﻮ ﻗﺪ ﺃﻧﺴﻰ ﺃﻃﻠﻊ ﻛﻞ ﻳﻮﻡ? ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺬﻱ ﻳﺘﺼﺪﻕ ﻭﻫﻮ ﻻ ﻳﺼﻠﻲ? ﻓﻬﺪﺍﻩ ﺍﷲ ﺍﻵﻥ? ﻫﻞ ﺻﺪﻗﺎﺗﻪ ﺟﺎﺋﺰﺓ )‬
‫ﺝ‪ :‬ﻫﺬﺍ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﱃ‪ g‬ﺇﻥ ﺷﺎﺀ ﻗﺒﹺﻞ‪ g‬ﻭﺇﻥ ﺷﺎﺀ ﺭﺩ‪.‬‬
‫‪٩٦‬‬
– ‪.........................................‬‬
‫ &
)‪: F‬‬
‫ ‪: SP‬‬
‫ ﺱ ‪ :‬ﺍﻟﻮﺍﻟﺪ ﺗﻮﰱ ﺩﻭﻥ ﺃﻥ ﳛﺞ ) ﻓﻤﺎ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺃﺑﻨﺎﺀﻩ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﱂ ﻳﺴﺘﻄﻊ ﺍﻷﺏ ﺃﻥ ﳛﺞ ﰲ ﺣﻴﺎﺗﻪ ﻓﺎﳊﺞ ﱂ ﳚﺐ ﻋﻠﻴﻪ ﻻ ﰲ ﺣﻴﺎﺗﻪ‪ g‬ﻭﻻ ﰲ ﳑﺎﺗﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻄﺎﻉ ﻭﱂ ﳛﺞ ﰲ ﺣﻴﺎﺗﻪ ﻓﻴﺤﺞ ﻋﻨﻪ ﻣﻦ ﺍﻟﺘﺮﻛﺔ‪ g‬ﺃﻭ ﻳﺘﱪﻉ ﺃﺣﺪ ﺍﻷﺷﺨﺎﺹ ﺑﺎﳊﺞ ﻋﻨﻪ‪ .‬ﻛﻤﺎ ﳛﺞ‬
‫ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﻭﺻﻰ ﺑﺬﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺃﻥ ﺗﺬﻫﺐ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ﺃﻭ ﺍﻟﺰﻳﺎﺭﺓ ﺑﺪﻭﻥ ﺭﺿﺎ ﺍﻟﺰﻭﺝ )‬
‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﻣﻨﺪﻭﺑﺎﹰ ﻭﱂ ﻳﺮﺽ ﺍﻟﺰﻭﺝ ﺑﺴﻔﺮﻫﺎ ﻋﻨﻪ ﻓﻼ ﳚﻮﺯ‪ g‬ﻭﻻ ﳛﻖ ﳍﺎ ﺫﻟﻚ‪ g‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺴﻔﺮ‬
‫ﻳﻀﻴﻊ ﺣﻖ ﺍﻟﺰﻭﺝ ﺑﺎﻻﺳﺘﻤﺘﺎﻉ ﺑﺰﻭﺟﺘﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺴﻔﺮ ﻟﻠﺤﺞ ﺍﻟﻮﺍﺟﺐ ﻓﻼ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺑﺮﺿﺎ ﺍﻟﺰﻭﺝ‪ g‬ﺑﻞ ﻻ‬
‫ﳛﻖ ﻟﻪ ﻣﻨﻌﻬﺎ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬
‫ ﺱ ‪ :‬ﻳﻮﺟﺪ ﻟﺪﻯ ﺯﻭﺟﱵ ﺇﺣﺮﺍﻡ ﻗﺪﱘ ﻗﺪ ﺃﺩﺕ ﺑﻪ ﻓﺮﻳﻀﺔ ﺍﳊﺞ ﻣﻨﺬ ‪ ß‬ﻋﺎﻣ ﹰﺎ? ﻭﻗﺪ ﻧﻮﺕ‬
‫ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ ﺣﱴ ﻳﻜﻮﻥ ﳍﺎ ﻛﻔﻨ ﹰﺎ ﺇﺫﺍ ﺣﺎﻥ ﺃﺟﻠﻬﺎ ? ﻭﻟﻜﻦ ﺍﻵﻥ ﻳﻮﺟﺪ ﻟﺪﻳﻬﺎ ﺻﺪﻳﻘﺔ ﺗﻮﺩ‬
‫ﺍﻟﺬﻫﺎﺏ ﻟﻠﺤﺞ ﺿﻤﻦ ﻛﺎﺩﺭ‪ ،‬ﻭﺗﻮﺩ ﺍﺳﺘﺨﺪﺍﻡ ﺫﻟﻚ ﺍﻹﺣﺮﺍﻡ ﻓﻤﺎ ﺍﳊﻜﻢ ﰲ ﺫﻟﻚ )‬
‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪.‬‬
‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﻤﺤﺮﻡ ﰲ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺍﳌﺮﺁﺓ ﻟﻴﻀﻊ ﻋﺪﺳﺔ ﺍﻟﻌﻴﻮﻥ ﺃﻭ ﻟﲑﻓﻌﻬﺎ )‬
‫ﺝ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺮﺁﺓ ﳛﺮﻡ ﺇﺫﺍ ﻛﺎﻥ ﺑﻘﺼﺪ ﺍﻟﺘﺰﻳﻦ‪ g‬ﺃﻣﺎ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﺍﳌﺮﺁﺓ ﺑﻘﺼﺪ ﺇﺯﺍﻟﺔ ﺣﺎﺟﺐ ﻣﻦ ﻭﺻﻮﻝ ﺍﳌﺎﺀ‪ g‬ﺃﻭ ﺑﻘﺼﺪ ﻭﺿﻊ ﻋﺪﺳﺔ ﺃﻭ ﻧﺰﻋﻬﺎ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻴﻪ‪.‬‬
‫ ﺱ ‪ :‬ﲰﻌﺖ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﺃﻧﺎ ﱂ ﺃﺣﺞ ﻭﱂ ﺃﺗﺰﻭﺝ ﻭﺗﻮﻓﹼﺮ ﻋﻨﺪﻱ ﺍﳌﺒﻠﻎ ﺍﳌﻄﻠﻮﺏ ﻓﺈﻥ ﺍﻟﺰﻭﺍﺝ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ‬
‫ﺍﳊﺞ? ﺍﻟﺴﺆﺍﻝ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺍﳊﺞ ﻭﺍﺟﺐ ﻣﻊ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺑﻴﻨﻤﺎ ﺍﻟﺰﻭﺍﺝ ﻟﻴﺲ ﻭﺍﺟﺒ ﹰﺎ )‬
‫ﺝ‪ :‬ﺑﻞ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻨﺺ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‪ g‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻋﺴﺮ ﻭﺣﺮﺝ ﻋﻠﻰ‬
‫ﺍﳌﻜﻠﻒ‪ g‬ﻓﻌﻨﺪﺋﺬ ﻳﻘﺪ‪‬ﻡ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺍﳊﺞ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫‪٩٧‬‬
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) ‫ ﻫﻞ ﳚﻮﺯ ﺍﳉﻤﺎﻉ ﺑﻌﺪ ﺃﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻤﺮﺓ‬: ‫ ﺱ‬

.‫ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ﻓﻴﺠﻮﺯ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻭﺻﻼﺗﻪ‬:‫ﺝ‬
.‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻤﺮﺓ ﲤﺘﻊ ﻓﻴﺠﻮﺯ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺘﻘﺼﲑ‬
@ @Þëþa@õ§a@@@¶bÈm@a@‡à¢
@ @ČÝuë@ČÇ@a@õb’@æg@ïãbrÛa@õ§a@éîÜíë
@ @ČïÜÇ@òČä¾a@ÙÛë@ÙÜ›ÐjÏ@)ß@å,b-a@p‹èÃ@æg@ï2g
@ @ČïÜÇ@òv¨a@ÙÛë@ÙÛ‡ÈjÏ@)ß@ùëb6¾a@pŠ‡–@ægë
@ @åí‹çbİÛa@éÛeë@‡à«@éjîjy@óÜÇ@a@ČóÜ–ë
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مشكاة المسائل- الجزء الأول

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‫‪www.mishcat.

‫ﻧﺸﻜﺮ ﻣﺴﺎﳘﺘﻜﻢ ﰲ ﻧﺸﺮ ﻫﺬﺍ ﺍﳌﻠﻒ ﻭﺇﺭﺳﺎﻟﻪ ﺇﱃ ﲨﻴﻊ ﺍﻷﻫﻞ ﻭﺍﻷﺻﺪﻗﺎﺀ‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﺍﻟﻘﻀﺎﺀ ‪(X ............................................................................ :‬‬

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‫ﺝ ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺿﺎ & ﺃﻥ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﻌﻔﻮ ﻣﻦ ﻏﲑ ﻋﺘﺎﺏ‪.L‬‬

‫    ‪. :‬‬

‫ﻓﻬﻮ ﺍﻟﱰﻭﻝ ﺍﻟﺘﺪﺭﳚﻲ ﺣﺴﺐ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﻕ ‪ GL‬ﺳﻨﺔ‪.%‬‬

‫‪ – L‬ﺃﻗﲎ ﺃﻱ ﺃﻓﻘﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﺃﻳﻀﺎﹰ‪.‬‬

‫ﺝ‪ :‬ﺍﻟﺮﺳﻮﻝ ﻻ ﻳﺴﺘﻐﻔﺮ ﻟﻠﻤﺸﺮﻛﲔ ﺃﺳﺎﺳﺎﹰ‪.‬‬

‫  " ) (' ‪: * * * :‬‬

‫‪ 7‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﻤﺮﻱ ‪.Τ‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﻳﺪﺧﻞ ﺍﻟﺸﻴﻌﻲ ﺍﳌﻘﺘﺮﻑ ﻟﻠﻜﺒﺎﺋﺮ ﺍﳉﻨﺔ )‬

‫‪  7‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ & ﻭﻫﻮ ﺃﻓﻀﻠﻬﻢ‪.‬‬

‫ ﺱ ‪ :‬ﻛﻴﻒ ﻧﻘﻮﻱ ﻋﻘﻴﺪﺗﻨﺎ ﺑﺄﻫﻞ ﺍﻟﺒﻴﺖ ‪) Π‬‬

‫‬‫ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﺫﻛﺮ )‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺍﻥ ﺑﺪﻭﻥ ﺣﺠﺎﺏ )‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻭﻗﺖ ﻟﻼﺳﺘﻐﻔﺎﺭ )‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻭﻗﺖ ﻟﻠﺘﺴﺒﻴﺢ )‬

‫ ﺱ ‪ :‬ﺃﻋﺎﱐ ﻣﻦ ﳘﻮﻡ ﻃﻮﺍﻝ ﺍﻟﻴﻮﻡ ﻣﻊ ﺃﱐ ﻣﻠﺘﺰﻡ ﻭﺃﺻﻠﻲ ﻭﺃﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫  " ‪:070 :‬‬

‫ >‪.  3 : 12 % A@? : : < =4‬‬

‫ﺩﻭﻥ ﺍﻟﻌﻜﺲ ‪.‬‬

‫ ‪.! 3 : : < =4> A0 : )*+&+, -./‬‬

‫ﲟﻘﺪﺍﺭ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﳌﺴﺢ‪.‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻮ ﺍﻟﻜﻌﺐ ﺍﳌﻘﺼﻮﺩ ﰲ ﺁﻳﺔ ﺍﻟﻮﺿﻮﺀ )‬

‫ ‪. @ 3 : 12 %‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﳌﺲ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻏﲑ ﻭﺿﻮﺀ )‬

‫ ‪.! 3 : 12 % A 3 : )*+&+, -./‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺪﻡ ﺍﳌﻨﺠﻤﺪ ﲢﺖ ﺍﳉﻠﺪ ﺃﻭ ﺍﻟﻈﻔﺮ)‬

‫   ‬ ‫ ‪' (#) * +‬‬

‫ ﺱ ‪ :‬ﺍﻟﻮﺳﺦ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻌﲔ ﺃﺛﻨﺎﺀ ﺍﳉﻠﻮﺱ ﻣﻦ ﺍﻟﻨﻮﻡ ﻫﻞ ﳛﺠﺐ ﺍﻟﻮﺿﻮﺀ)‬

‫ ﺱ ‪ :‬ﻫﻞ ﻃﻼﺀ ﺍﻷﻇﻔﺎﺭ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﳝﻨﻊ ﺍﻟﻮﺿﻮﺀ)‬

‫ ﺱ ‪ :‬ﻛﻢ ﻣﺮﺓ ﳚﺐ ﻏﺴﻞ ﺍﻟﻴﺪ ﺍﻟﻴﻤﲎ) ﻭﻛﻢ ﻣﺮﺓ ﻳﺴﺘﺤﺐ )‬

‫" ‪.  0 : )*+&+, -./‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﺒﻄﻞ ﺍﻟﻮﺿﻮﺀ)‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺘﻜﻠﻢ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﺍﳌﺴﺘﺤﺐ )‬

‫  >‪. 3 : : < =4‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻼﻏﺘﺴﺎﻝ )‬

‫ﺍﻷﺣﻮﻁ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻏﺴﻞ ﻣﻄﻠﻖ ﺍﻟﺸﻌﺮ‪.‬‬

‫ﻏﺴﻞ ﺍﻟﺸﻌﺮ‪ Ø‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﺸﻌﺮ ﻟﻴﺼﻞ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺒﺸﺮﺓ‪.‬‬

‫ ﺱ ‪ :‬ﻟﻮ ﺃﺣﺪﺙ ﺑﺎﻷﺻﻐﺮ ﺃﺛﻨﺎﺀ ﺍﻟﻐﺴﻞ ﻓﻤﺎ ﺍﳊﻜﻢ )‬

‫ ‪.@0 : )*+&+, -./‬‬

‫ﺗﻮﺿﺄ‪ g‬ﺃﻭ ﺗﺮﻛﻪ ﻭﺍﺳﺘﺄﻧﻒ ﺍﻟﻐﺴﻞ ﺑﻘﺼﺪ ﻣﺎ ﻋﻠﻴﻪ‪ g‬ﻭﺗﻮﺿﺄ ﺃﻳﻀﺎﹰ‪.‬‬

‫ ﺱ ‪ :‬ﻣﱴ ﺗﺘﺤﻘﻖ ﺍﳉﻨﺎﺑﺔ )‬

‫ >‪.  3 : : < =4‬‬

‫ ﺱ ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ) ﻭﻣﺎ ﺃﺣﻜﺎﻣﻬﺎ)‬

‫ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ‬

‫ﺍﳌﲏ ﻭﻫﻮ‬ ‫ﺍﻟﻮﺩﻱ ﻭﻫﻮ‬

‫ ﺍﻟﺒﻮﻝ ﳒﺲ‪ g‬ﻭﺧﺮﻭﺟﻪ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪.‬‬

‫ ‪. 0 : )*+&+, -./‬‬

‫" >‪.? : : < =4‬‬

‫ﻭﺇﺫﺍ ﺷﻚ ﰲ ﻛﻮﻧﻪ ﻣﺬﻳﺎﹰ ﺃﻭ ﻣﻨﻴﺎﹰ ﺃﻭ ﻏﲑﻩ ﻓﺤﻜﻤﻪ ﻛﺎﻟﺘﺎﱄ‪:‬‬

‫  " ‪: <=)   : 6,‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﻗﺮﺍﺀﺓ ﺯﻳﺎﺭﺓ ﻋﺎﺷﻮﺭﺍﺀ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺾ ﻣﻜﺮﻭﻩ ﺃﻡ ﺟﺎﺋﺰ ﺑﻼ ﻛﺮﺍﻫﺔ )‬

‫ﺍﻟﻨﺴﺎﺀ ﺑﻌﺪ ﺳﻦ‬

‫)ﺍﳋﺎﻣﻨﺌﻲ ﻭﺍﻟﺸﲑﺍﺯﻱ( ﻛﻞ ﺩﻡ‬ ‫)ﺍﻟﺴﻴﺴﺘﺎﱐ( ﻣﺎ ﺑﲔ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﺇﺫﺍ‬

‫ ﺱ ‪ :‬ﻫﻞ ﺗﺸﺘﺮﻁ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳊﻴﺾ ﺃﺛﻨﺎﺀ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ )‬

‫ ﺱ ‪ :‬ﻣﺎ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﳊﺎﺋﺾ ﺇﱃ ﻣﺸﺎﻫﺪ ﺃﺑﻨﺎﺀ ﺍﻷﺋﻤﺔ ∋ )‬

‫ ‪. 0 : )*+&+, -./‬‬

‫! >‪. 3 12 % A? : : < =4‬‬

‫ ﺱ ‪ :‬ﺑﻌﺪ ﺃﻥ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺸﻬﺮﻳﺔ ﺑﺄﺳﺒﻮﻋﲔ ﻧﺰﻝ ﺩﻡ ﺁﺧﺮ ﻓﻬﻞ ﻫﻮ ﺣﻴﺾ )‬

‫ " ‪. @0 : )*+&+, -./‬‬

‫ﰲ ﺍﻟﻔﺮﺽ ﺍﳌﺬﻛﻮﺭ ﺻﺤﺔ ﺍﻟﻐﺴﻞ ﳏﻞ ﺇﺷﻜﺎﻝ‪.‬‬

‫ " ‪: "# $% :‬‬

‫ ‪. :‬‬

‫ " )(' ‪: * :‬‬

‫‪ 7‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﻤﺮﻱ ‪.Τ‬‬

‫‪ 7‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ & ﻭﻫﻮ ﺃﻓﻀﻠﻬﻢ‪.‬‬

‫ " ‪:070 :‬‬

‫ >‪. 3 :12 % A@? : :< =4‬‬

‫ ‪.! 3 : :< =4> A0 : )*+&+, -./‬‬

‫ ‪. @ 3 :12 %‬‬

‫ ‪.! 3 : 12 % A 3 : )*+&+, -./‬‬

‫ ‬ ‫ ‪' (#) * +‬‬

‫" ‪. 0 : )*+&+, -./‬‬

‫ >‪. 3 : :< =4‬‬

‫ ‪.@0 : )*+&+, -./‬‬

‫ >‪. 3 : :< =4‬‬

‫ ‪. 0 : )*+&+, -./‬‬

‫" >‪.? : :< =4‬‬

‫ " ‪: <=) : 6,‬‬

‫ ‪. 0 : )*+&+, -./‬‬

‫! >‪. 3 12 % A? : :< =4‬‬

‫ " ‪. @0 : )*+&+, -./‬‬

‫אא‪ #$‬אא"!א ‪ :%3‬ﳚﺰﺉ‪.‬‬

‫"" ‪." 0 : )*+&+, -./‬‬

‫ﺝ‪ :‬אא ‪W‬ﳚﻮﺯ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ‪.‬‬

‫אא‪ W #$‬ﳚﻮﺯ‪ g‬ﻟﻜﻦ ﺍﻷﺣﻮﻁ ﻭﺟﻮﺑﺎﹰ ﺃﻥ ﺗﻐﺴﻞ ﻓﺮﺟﻬﺎ ﻗﺒﻞ ﺍﻟﻮﻁﺀ‪.‬‬

‫אא"!א ‪ W‬ﺇﺫﺍ ﺃﺗﺖ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺑﺎﻷﻏﺴﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻴﻬﺎ ﺣﻞﹼ ﳍﺎ ﺍﳉﻤﺎﻉ‪.‬‬

‫ " >? ‪: -; :‬‬

‫ ‪. www.leader.ir da‬‬

‫‬ ‫ﺍﳉﻨﺎﺑﺔ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬

‫אא‪ W #$‬ﻋﺮﻕ ﺍﳉﻨﺐ ﻣﻦ ﺍﳊﺮﺍﻡ ﻃﺎﻫﺮ‪ g‬ﻭﳚﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬

‫ >‪. 3 : 12 % A "" 3 : :< =4‬‬

‫ ‪. @ 3 : 12 %‬‬

‫"! ‪.nS$+S, $5I *+&+‬‬

‫ " ‪: 5 -A : @2‬‬

‫ ﺱ ‪ :‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﺃﺭﺗﺪﻱ ﻭﺃﻧﺎ ﻃﺎﻫﺮﺓ ﻣﻼﺑﺲ ﻗﺪ ﺍﺭﺗﺪﻳﺘﻬﺎ ﻭﺃﻧﺎ ﺣﺎﺋﺾ )‬

‫!! ‪.@ 0 A! 0 : )*+&+, -./‬‬

‫ " ‪: A0 :‬‬

‫@ >‪. ! 3 :3JK L+‬‬

‫ " )(' ‪:C( 'B& @3 :‬‬

‫אא‪ W3%#$‬ﻻ ﳚﺐ ﺇﺧﺒﺎﺭﻩ‪.‬‬

‫@ ‪. ! 0 : )*+&+, -./‬‬

‫ﺝ‪:‬אא אא"!א ‪ W7U7‬ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬

‫ >‪. !""3 12 % A " 3 :3JK LC+‬‬

‫ " ‪: : 6,‬‬

‫! ‪.pM+H G]5 '( q$<+- A@ 3 :12 %‬‬

‫אא"!א ‪ W‬ﺇﺫﺍ ﲰﻌﻬﺎ ﺃﺟﻨﱯ ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﲣﻔﺖ ﻋﻠﻰ ﺍﻷﺣﻮﻁ‪.‬‬

‫ >‪. 3 : :< =4‬‬

‫ >‪. 3 : 3JK LC+‬‬

‫ " >? ‪: 20 :‬‬

‫אא"!א ‪ W‬ﻻ ﳚﻮﺯ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ‪.‬‬

‫ ‪. ) : 7F G$ 7HI H+‬‬

‫ >‪. 3 : :< =4‬‬

‫ ‪.! 3 : 12 %‬‬

‫ " )‪: : =G : F‬‬

‫" >‪." 3 : 12 % A! 3 : :< =4‬‬

‫ >‪.! 3 : :< =4‬‬

‫@ ‪.www.leader.ir da : *+&+‬‬

‫ ‪." 3 : 12 %‬‬

‫ " ‪: + =G : N‬‬

‫ ‪. 0 l 0 : )*+&+, -./‬‬

‫" >‪." 3 : 12 % A@ 3 : :< =4‬‬

‫" ‪." 0 : )*+&+, -./‬‬

‫ " ‪: =G : : O2P‬‬