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ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢
ﺇﻥ ﺍﳊﻤﺪ ﷲ ،ﳓﻤﺪﻩ ،ﻭ ﻧﺴﺘﻌﻴﻨﻪ ،ﻭ ﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌـﻮﺫ
ﺑﺎﷲ ،ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ،ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ ﻳﻬـﺪﻩ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ
ﺍﻟﻌﻠﻤﺎء ﺍﻟﺜﻼﺛﺔ
ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ .ﻭﺃﺷﻬﺪ ﺃﻥ
ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ .
ﻳﺎﹶﺃﻳﻬﺎ ﺍﹼﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ﻪ ﺣ ﻖ ﺗﻘﹶﺎﺗـ ﻪ ﻭ ﹶﻻﺗﻤـﻮﺗ ﻦ ﹺﺇ ﹼﻻ
ﺴﻠﻤﻮ ﹶﻥ
ﻭﹶﺃﻧﺘ ﻢ ﻣ
ﺲ ﻭﺍ ﺣ ﺪ ﺓ ﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻣ ﻦ ﻧ ﹾﻔ ﹴ ﺱ ﺍﺗ ﹸﻘﻮﺍ ﺭﺑ ﹸﻜﻢ ﺍﱠﻟ ﺬ ﻳﺂﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺚ ﻣﻨ ﻬﻤﺎ ﹺﺭﺟﺎ ﹰﻻ ﹶﻛﺜﻴﺮﹰﺍ ﻭﹺﻧﺴﺂ ًﺀ ﻭﺍﺗ ﹸﻘﻮﺍ ﻭ ﺧﹶﻠ ﻖ ﻣﻨﻬﺎ ﺯ ﻭ ﺟﻬﺎ ﻭﺑ ﱠ
ﻱ ﺗﺴﺂ َﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ﻪ ﻭﺍ َﻷ ﺭﺣﺎ ﻡ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺭﻗﻴﺒﹰﺎ
ﺍﻟﱠﻠ ﻪ ﺍﱠﻟ ﺬ
ﺼﻠ ﺢﻳﺎﹶﺃﻳﻬﺎ ﺍﹼﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍﹾ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭﻗﹸﻮﻟﹸﻮﹾﺍ ﹶﻗ ﻮ ﹰﻻ ﺳﺪﻳﺪﹰﺍ .ﻳ ﺇﻋﺪﺍﺩ
ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﻋﻤﺎﹶﻟ ﹸﻜ ﻢ ﻭﻳ ﻐ ﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﹸﺫﻧﻮﺑ ﹸﻜ ﻢ ﻭﻣﻦ ﻳ ﻄ ﹺﻊ ﺍﻟﹼﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺑﺎﺯﻣﻮﻝ
ﹶﻓ ﹶﻘ ﺪ ﻓﹶﺎ ﺯ ﹶﻓﻮﺯﹰﺍ ﻋﻈﻴﻤﹰﺎ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤ ٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
)ﺍﳌﻨﻬﺞ ﳌﺮﻳﺪ ﺍﻟﻌﻤﺮﺓ ﻭﺍﳊﺞ( ،ﻭﻣﻴﺰﺕ ﺯﻳﺎﺩﺍﺗﻪ ﺑﺄﻥ ﻭﺿﻌﺘﻬﺎ ﺃﻣﺎ ﺑﻌﺪ:
ﺑﲔ ﺯﺍﻭﻳﺘﲔ ﻫﻜﺬﺍ > < ،ﻭﻋﻠﻤﺖ ﻋﻠﻰ ﺍﳌـﺴﺎﺋﻞ ﺍﻟـﱵ ﻓﺈﻥ ﺃﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ ،ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ،
ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﺑﺄﻥ ﺃﺷﺮﺕ ﺇﱃ ﺧﻼﻓﻬـﻢ ﻭﻋﺒـﺎﺭﺍﻢ ﻓﻴﻬـﺎ ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﺎ ،ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ،ﻭﻛـﻞ ﺑﺪﻋـﺔ
ﺑﺎﳍﺎﻣﺶ. ﺿﻼﻟﺔ ،ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ.
ﻭﻗﺪ ﺃﲰﻴﺘﻪ : ﺃﻣﺎ ﺑﻌﺪ :
)ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ( ﻓﻬﺬﺍ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ )ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻷﻟﺒـﺎﱐ
ﻭﰲ ﺍﻟﻨﻴﺔ -ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ -ﺃﻥ ﺃﻋـﺮﺽ ﻣـﺴﺎﺋﻞ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ( ﺭﲪﻬﻢ ﺍﷲ ،ﺍﺳﻜﻨﻬﻢ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ ،ﻭﺟﺰﺍﻫﻢ
ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻨﺴﻚ ،ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻛﺘﺎﰊ ﺍﻟﺘﺮﺟﻴﺢ. ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ.
ﻼ ﺍﷲ ﺍﻟﺘﻮﻓﻴـﻖ
ﻛﻤﺎ ﺳﺄﺯﻳﺪ ﺍﻟﺒﺤﺚ ﲣﺮﳚﹰﺎ ﻭﺗﻮﺛﻴﻘﹰﺎ ،ﺳﺎﺋ ﹰ ﻭﺟﻌﻠﺖ ﻣﻨﺴﻚ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑـﺎﺯ ﺭﲪـﻪ ﺍﷲ
ﻭﺍﻹﻋﺎﻧﺔ. )ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻹﻳﻀﺎﺡ ﻟﻜﺜﲑ ﻣﻦ ﻣـﺴﺎﺋﻞ ﺍﳊـﺞ ﻭﺍﻟﻌﻤـﺮﺓ
ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ﻭﺍﻟﺰﻳﺎﺭﺓ( ﻫﻮ ﺍﻷﺻﻞ ،ﻭﺯﺩﺕ ﻋﻠﻴﻪ ﺯﻳـﺎﺩﺍﺕ ﺟـﺎﺀﺕ ﰲ
ﻣﻨﺴﻚ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ
)ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ( ﻭﻣﻴﺰﺕ ﻣﺎ ﺃﺧﺬﺗﻪ ﻣﻦ ﻋﻨﺪﻩ ﺑـﺄﻥ
ﻭﺿﻌﺘﻪ ﺑﲔ ﻣﻌﻘﻮﻓﺘﲔ ﻫﻜﺬﺍ ] [ ،ﻭﺯﺩﺕ ﻋﻠﻴﻬﻤﺎ ﺯﻳـﺎﺩﺍﺕ
ﻣﻦ ﻣﻨﺴﻚ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ،ﻣﻦ ﻛﺘﺎﺑـﻪ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦ ٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻋﻠﻲ ﺃﻧﻪ ﻗﺎﻝ " :ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺍﳊﺞ ﻓﺘﺮﻛﻪ ﻓﻼ ﻋﻠﻴﻪ ﺃﻥ ل
ﳝﻮﺕ ﻳﻬﻮﺩﻳﹰﺎ ﺃﻭ ﻧﺼﺮﺍﻧﻴﹰﺎ " . د وو
א وא وא د دא
ﻭﳚﺐ ﻋﻠﻰ ﻣﻦ ﱂ ﳛﺞ ﻭﻫﻮ ﻳﺴﺘﻄﻴﻊ ﺍﳊـﺞ ﺃﻥ ﻳﺒـﺎﺩﺭ
ﺍﻋﻠﻤﻮﺍ -ﻭﻓﻘﲏ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﳌﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻋﻪ :-ﺃﻥ
ﺇﻟﻴﻪ؛ ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺍﻟـﻨﱯ
ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﻗﺪ ﺃﻭﺟﺐ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺣﺞ ﺑﻴﺘﻪ ﺍﳊﺮﺍﻡ،
ﻗﺎﻝ" :ﺗﻌﺠﻠﻮﺍ ﺇﱃ ﺍﳊﺞ – ﻳﻌﲏ :ﺍﻟﻔﺮﻳـﻀﺔ – ﻓـﺈﻥ
ﻭﺟﻌﻠﻪ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﻟﱠﻠ ﻪ ﻋﻠﹶـﻰ
ﺃﺣﺪﻛﻢ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ" .ﺭﻭﺍﻩ ﺃﲪﺪ .
ﻼ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓﹺﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ
ﻉ ﹺﺇﹶﻟﻴ ﻪ ﺳﺒﹺﻴ ﹰ
ﺖ ﻣ ﹺﻦ ﺍ ﺳﺘﻄﹶﺎ
ﺱ ﺣ ﺞ ﺍﹾﻟﺒﻴ ﺍﻟﻨﺎ ﹺ
ﻭﻷﻥ ﺃﺩﺍﺀ ﺍﳊﺞ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﰲ ﺣﻖ ﻣﻦ ﺍﺳﺘﻄﺎﻉ
ﲔ )ﺁﻝ ﻋﻤﺮﺍﻥ :ﻣﻦ ﺍﻵﻳﺔ.(٩٧ ﹶﻏﹺﻨ ﻲ ﻋ ﹺﻦ ﺍﹾﻟﻌﺎﹶﻟ ﻤ
ﺱ ﺣـ ﺞ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻪ؛ ﻟﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ﹺ
ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﺃﻥ
ﻉ ﹺﺇﹶﻟﻴ ﻪ ﺳﺒﹺﻴﻼﹰ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓﹺﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﹺﻨ ﻲ ﻋ ﹺﻦ
ﺖ ﻣ ﹺﻦ ﺍ ﺳﺘﻄﹶﺎ
ﺍﹾﻟﺒﻴ
ﺍﻟﻨﱯ ﻗﺎﻝ ":ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ :ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ
ﲔ )ﺁﻝ ﻋﻤﺮﺍﻥ :ﻣﻦ ﺍﻵﻳﺔ.(٩٧ ﺍﹾﻟﻌﺎﹶﻟ ﻤ
ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗـﺎﻡ ﺍﻟـﺼﻼﺓ ﻭﺇﻳﺘـﺎﺀ
ﻭﻗﻮﻝ ﺍﻟﻨﱯ ﰲ ﺧﻄﺒﺘﻪ" :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﺇﻥ ﺍﷲ ﻓـﺮﺽ
ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ".
ﻋﻠﻴﻜﻢ ﺍﳊﺞ ﻓﺤﺠﻮﺍ" ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ.
ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﰲ ﺳﻨﻨﻪ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﻧـﻪ
ﻭﻗﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ ﻣﻨﻬﺎ:
ﻗﺎﻝ" :ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﺃﺑﻌﺚ ﺭﺟﺎ ﹰﻻ ﺇﱃ ﻫـﺬﻩ ﺍﻷﻣـﺼﺎﺭ
ﻗﻮﻟﻪ ﰲ ﺟﻮﺍﺑﻪ ﳉﱪﺍﺋﻴﻞ ﳌﺎ ﺳﺄﻟﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻗـﺎﻝ
ﻓﻴﻨﻈﺮﻭﺍ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺟﺪﺓ ﻭﱂ ﳛﺞ ﻟﻴـﻀﺮﺑﻮﺍ ﻋﻠـﻴﻬﻢ
" :ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ
ﺍﳉﺰﻳﺔ ،ﻣﺎ ﻫﻢ ﲟﺴﻠﻤﲔ ،ﻣﺎ ﻫﻢ ﲟﺴﻠﻤﲔ " ،ﻭﺭﻭﻱ ﻋـﻦ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨ ٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ل ﺍﷲ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﻭﺗﻌﺘﻤـﺮ،
א ج ﻭﺗﻐﺘﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ،ﻭﺗﺘﻢ ﺍﻟﻮﺿﻮﺀ ،ﻭﺗـﺼﻮﻡ ﺭﻣـﻀﺎﻥ"
دوو א ! ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ،ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ،ﻣﻦ ﺣﺪﻳﺚ ﻋﻤـﺮ ﺑـﻦ
]ﻳﺴﺘﺤﺐ ﳌﻦ ﻋﺰﻡ ﻋﻠﻰ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﺍﳌﻔﺮﺩﺓ ،ﺃﻥ ﻳﻐﺘﺴﻞ ﺍﳋﻄﺎﺏ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ :ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺛﺎﺑﺖ ﺻﺤﻴﺢ.
ﻟﻺﺣﺮﺍﻡ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺣﺎﺋﻀﹰﺎ ﺃﻭ ﻧﻔﺴﺎﺀ[ .ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﻭﻻ ﳚﺐ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ؛ ﻟﻘﻮﻝ
ﺍﳌﻴﻘﺎﺕ ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﻭﻳﺘﻄﻴﺐ؛ >ﻭﻻ ﻳﻀﺮﻩ ﺑﻘﺎﺀ ﺍﻟﻨﱯ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ" :ﺍﳊﺞ ﻣﺮﺓ ،ﻓﻤﻦ ﺯﺍﺩ ﻓﻬـﻮ
ﺫﻟﻚ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ﳌﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺗﻄﻮﻉ".
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ" :ﻛﺎﻥ ﺍﻟﻨﱯ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳛﺮﻡ ﻭﻳﺴﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﺗﻄﻮﻋﺎﹰ؛ ﳌﺎ ﺛﺒـﺖ ﰲ
ﺗﻄﻴﺐ ﺑﺄﻃﻴﺐ ﻣﺎ ﳚﺪ ﰒ ﺃﺭﻯ ﻭﺑﻴﺺ ﺍﳌﺴﻚ ﰲ ﺭﺃﺳﻪ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ :
ﻭﳊﻴﺘﻪ ﺑﻌﺪ ﺫﻟﻚ"<. "ﺍﻟﻌﻤﺮﺓ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ﻛﻔﺎﺭﺓ ﳌﺎ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﳊﺞ ﺍﳌﱪﻭﺭ ﻟﻴﺲ ﻟﻪ
ﻭ ﳌﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﱯ ﲡﺮﺩ ﻣﻦ ﺍﳌﺨﻴﻂ ﻋﻨﺪ ﺍﻹﺣـﺮﺍﻡ ﺟﺰﺍﺀ ﺇﻻ ﺍﳉﻨﺔ ".
ﻭﺍﻏﺘﺴﻞ ،ﻭﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿـﻲ
ﺍﷲ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ" :ﻛﻨﺖ ﺃﻃﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ﻹﺣﺮﺍﻣـﻪ
ﻗﺒﻞ ﺃﻥ ﳛﺮﻡ ،ﻭﳊﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ " ،ﻭﺃﻣـﺮ
ﻋﺎﺋﺸﺔ ﳌﺎ ﺣﺎﺿﺖ ﻭﻗﺪ ﺃﺣﺮﻣﺖ ﺑﺎﻟﻌﻤﺮﺓ ﺃﻥ ﺗﻐﺘﺴﻞ ﻭﲢﺮﻡ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٠ ٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
"ﻭﻗﺖ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ " ،ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ،ﻭﺃﺑـﻮ ﺩﺍﻭﺩ، ﺑﺎﳊﺞ ،ﻭﺃﻣﺮ ﺃﲰﺎﺀ ﺑﻨﺖ ﻋﻤﻴﺲ ﳌﺎ ﻭﻟﺪﺕ ﺑﺬﻱ ﺍﳊﻠﻴﻔﺔ
ﻭﺍﻟﺘﺮﻣﺬﻱ ﺑﻠﻔﻆ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺃﻣﺎ ﺍﻟﺮﺃﺱ ﻓﻼ ﻳﺸﺮﻉ ﺃﺧﺬ ﺷﻲﺀ ﺃﻥ ﺗﻐﺘﺴﻞ ﻭﺗﺴﺘﺜﻔﺮ ﺑﺜﻮﺏ ﻭﲢﺮﻡ ،ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ
ﻣﻨﻪ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ،ﻻ ﰲ ﺣﻖ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﰲ ﺣﻖ ﺍﻟﻨﺴﺎﺀ).(١ ﺇﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﺍﳌﻴﻘﺎﺕ ﻭﻫﻲ ﺣﺎﺋﺾ ﺃﻭ ﻧﻔـﺴﺎﺀ ﺗﻐﺘـﺴﻞ
]ﰒ ﻳﻠﺒﺲ ﺍﻟﺮﺟﻞ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻷﻟﺒﺴﺔ ﺍﻟﱵ ﱂ ﺗﻔﺼﻞ ﻋﻠﻰ ﻭﲢﺮﻡ ﻣﻊ ﺍﻟﻨﺎﺱ ،ﻭﺗﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳊﺎﺝ ﻏـﲑ ﺍﻟﻄـﻮﺍﻑ
ﻗﺪﺭ ﺍﻷﻋﻀﺎﺀ ،ﻭﻫﻲ ﺍﳌﺴﻤﺎﺓ ﻋﻨﺪ ﺍﻟﻔﻘﻬـﺎﺀ ﺑــ )ﻏـﲑ ﺑﺎﻟﺒﻴﺖ ،ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻨﱯ ﻋﺎﺋﺸﺔ ﻭﺃﲰﺎﺀ ﺑﺬﻟﻚ.
ﺍﳌﺨﻴﻂ( ،ﻓﻴﻠﺒﺲ ﺍﻹﺯﺍﺭ ﻭﺍﻟﺮﺩﺍﺀ ﻭﳓﻮﳘﺎ[ ،ﻭﻳـﺴﺘﺤﺐ ﺃﻥ ﻭﻳﺴﺘﺤﺐ ﳌﻦ ﺃﺭﺍﺩ ﺍﻹﺣﺮﺍﻡ ﺃﻥ ﻳﺘﻌﺎﻫﺪ ﺷﺎﺭﺑﻪ ﻭﺃﻇﻔـﺎﺭﻩ
ﻭﻋﺎﻧﺘﻪ ﻭﺇﺑﻄﻴﻪ ،ﻓﻴﺄﺧﺬ ﻣﺎ ﺗﺪﻋﻮ ﺍﳊﺎﺟﺔ ﺇﱃ ﺃﺧـﺬﻩ؛ ﻟـﺌﻼ
) (١ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺴﻜﻪ" :ﻭﺃﻣـﺎ ﳛﺘﺎﺝ ﺇﱃ ﺃﺧﺬ ﺫﻟﻚ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ﻭﻫﻮ ﳏﺮﻡ ﻋﻠﻴـﻪ ،ﻭﻷﻥ
ﺍﻟﻠﺤﻴﺔ ﻓﻴﺤﺮﻡ ﺣﻠﻘﻬﺎ ﺃﻭ ﺃﺧﺬ ﺷﻲﺀ ﻣﻨﻬﺎ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ،ﺑﻞ ﳚﺐ
ﺇﻋﻔﺎﺀﻫﺎ ﻭﺗﻮﻓﲑﻫﺎ؛ ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲ ﺍﻟﻨﱯ ﺷﺮﻉ ﻟﻠﻤﺴﻠﻤﲔ ﺗﻌﺎﻫﺪ ﻫﺬﻩ ﺍﻷﺷـﻴﺎﺀ ﰲ ﻛـﻞ
ﻋﻨﻬﻤﺎ – ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺧـﺎﻟﻔﻮﺍ
ﺍﳌﺸﺮﻛﲔ ،ﻭﻓﺮﻭﺍ ﺍﻟﻠﺤﻰ ﻭﺃﺣﻔﻮﺍ ﺍﻟـﺸﻮﺍﺭﺏ" ،ﻭﺃﺧـﺮﺝ ﻣـﺴﻠﻢ ﰲ ﻭﻗﺖ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ:
ﺻﺤﻴﺤﻪ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ –
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺟﺰﻭﺍ ﺍﻟﺸﻮﺍﺭﺏ ﻭﺃﺭﺧﻮﺍ ﺍﻟﻠﺤﻰ ،ﺧـﺎﻟﻔﻮﺍ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ " :ﺍﻟﻔﻄﺮﺓ ﲬﺲ :ﺍﳋﺘﺎﻥ ،ﻭﺍﻻﺳﺘﺤﺪﺍﺩ،
ﺍﻮﺱ".
ﻭﻗﺪ ﻋﻈﻤﺖ ﺍﳌﺼﻴﺒﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﲟﺨﺎﻟﻔﺔ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻫﺬﻩ ﺍﻟﺴﻨﺔ
ﻭﻗﺺ ﺍﻟﺸﺎﺭﺏ ،ﻭﻗﻠﻢ ﺍﻷﻇﻔـﺎﺭ ،ﻭﻧﺘـﻒ ﺍﻵﺑـﺎﻁ" ،ﻭﰲ
ﻭﳏﺎﺭﺑﺘﻬﻢ ﻟﻠﺤﻰ ،ﻭﺭﺿﺎﻫﻢ ﲟﺸﺎﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﻻ ﺳﻴﻤﺎ ﻣـﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ" :ﻭﻗﱢﺖ ﻟﻨـﺎ ﰲ ﻗـﺺ
ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ،ﻭﻧـﺴﺄﻝ ﺍﷲ ﺃﻥ
ﻳﻬﺪﻳﻨﺎ ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﳌﻮﺍﻓﻘﺔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﻤﺴﻚ ﺎ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻬـﺎ، ﺍﻟﺸﺎﺭﺏ ،ﻭﻗﻠﻢ ﺍﻷﻇﺎﻓﺮ ،ﻭﻧﺘﻒ ﺍﻹﺑﻂ ،ﻭﺣﻠﻖ ﺍﻟﻌﺎﻧﺔ :ﺃﻥ ﻻ
ﻭﺇﻥ ﺭﻏﺐ ﻋﻨﻬﺎ ﺍﻷﻛﺜﺮﻭﻥ ،ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ
ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ".ﺍﻫـ ﻧﺘﺮﻙ ﺫﻟﻚ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ" ،ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﺑﻠﻔﻆ:
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٢ ١١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺗﺸﺪ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﻟﻨﻘﺎﺏ) (١ﻭﺍﻟﱪﻗﻊ ﺃﻭ ﺍﻟﻠﺜﺎﻡ ﺃﻭ ﺍﳌﻨﺪﻳﻞ ﻭﻻ ﻳﻜﻮﻥ ﺍﻹﺯﺍﺭ ﻭﺍﻟﺮﺩﺍﺀ ﺃﺑﻴﻀﲔ ﻧﻈﻴﻔﲔ ،ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﳛـﺮﻡ
ﺗﻠﺒﺲ ﺍﻟﻘﻔﺎﺯﻳﻦ) [(٢ﻭﳚﻮﺯ ﳍﺎ ﺃﻥ ﲢﺮﻡ ﻓﻴﻤﺎ ﺷـﺎﺀﺕ ﻣـﻦ ﰲ ﻧﻌﻠﲔ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ " :ﻭﻟﻴﺤﺮﻡ ﺃﺣﺪﻛﻢ ﰲ ﺇﺯﺍ ﹴﺭ ﻭﺭﺩﺍ ٍﺀ
ﺃﺳﻮﺩ ﺃﻭ ﺃﺧﻀﺮ ﺃﻭ ﻏﲑﳘﺎ ،ﻣﻊ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﺮﺟـﺎﻝ ﻭﻧﻌﻠﲔ" ،ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ] ،ﻭﳘﺎ ﻛـﻞ ﻣـﺎ
ﰲ ﻟﺒﺎﺳﻬﻢ ،ﻟﻜﻦ ﻟﻴﺲ ﳍﺎ ﺃﻥ ﺗﻠﺒﺲ ﺍﻟﻨﻘﺎﺏ ﻭﺍﻟﻘﻔﺎﺯﻳﻦ ﺣﺎﻝ ﻳﻠﺒﺲ ﻋﻠﻰ ﺍﻟﺮﺟﻠﲔ ﻟﻮﻗﺎﻳﺘﻬﻤﺎ ﳑﺎ ﻻ ﻳﺴﺘﺮ ﺍﻟﻜﻌﺒﲔ .
ﺇﺣﺮﺍﻣﻬﺎ ،ﻷﻥ ﺍﻟﻨﱯ ﻰ ﺍﳌﺮﺃﺓ ﺍﶈﺮﻣﺔ ﻋﻦ ﻟﺒﺲ ﺍﻟﻨﻘـﺎﺏ ﻭﻻ ﻳﻠﺒﺲ ﺍﻟﻘﻠﻨﺴﻮﺓ ﻭﺍﻟﻌﻤﺎﻣﺔ ﻭﳓﻮﳘﺎ ﳑﺎ ﻳﺴﺘﺮ ﺍﻟـﺮﺃﺱ
ﻭﺍﻟﻘﻔﺎﺯﻳﻦ ،ﻭﺃﻣﺎ ﲣﺼﻴﺺ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ ﺇﺣـﺮﺍﻡ ﺍﳌـﺮﺃﺓ ﰲ ﻣﺒﺎﺷﺮﺓ .ﻫﺬﺍ ﻟﻠﺮﺟﻞ.
ﺍﻷﺧﻀﺮ ﺃﻭ ﺍﻷﺳﻮﺩ ﺩﻭﻥ ﻏﲑﳘﺎ ﻓﻼ ﺃﺻﻞ ﻟﻪ. ﻭﻗﺪ ﻗﺎﻝ " :ﻻ ﻳﻠﺒﺲ ﺍﶈﺮﻡ ﺍﻟﻘﻤﻴﺺ ،ﻭﻻ ﺍﻟﻌﻤﺎﻣﺔ ،
]ﻭﻗﺪ ﻗﺎﻝ " :ﻻ ﺗﻨﺘﻘﺐ ﺍﳌﺮﺃﺓ ﺍﶈﺮﻣـﺔ ﻭﻻ ﺗﻠـﺒﺲ ﺱ ﻭﻻ ﻭﻻ ﺍﻟﱪﻧﺲ ،ﻭﻻ ﺍﻟﺴﺮﺍﻭﻳﻞ ،ﻭﻻ ﺛﻮﺑـﹰﺎ ﻣـﺴﻪ ﻭ ﺭ
ﺍﻟﻘﻔﺎﺯﻳﻦ ". ﺯﻋﻔﺮﺍﻥ ،ﻭﻻ ﺍﳋﻔﲔ ،ﺇﻻ ﺃﻥ ﻻ ﳚـﺪ ﻧﻌﻠـﲔ ،ﻓﻴﻠـﺒﺲ
ﺍﳋﻔﲔ)."(١
) (١ﻫﻮ ﺍﻟﻘﻨﺎﻉ ﻋﻠﻰ ﻣﺎﺭﻥ ﺍﻷﻧﻒ ،ﻭﻫﻮ ﻋﻠﻰ ﻭﺟﻮﻩ :ﺇﺫﺍ ﺃ ﺩﻧ
ﺖ ﺍﳌﺮﺃﺓ ﻧﻘﺎﺎ ﻭﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓﻼ ﺗﱰﻉ ﺷﻴﺌﹰﺎ ﻣﻦ ﻟﺒﺎﺳﻬﺎ ﺍﳌﺸﺮﻭﻉ ﺇﻻ ﺃﺎ ﻻ
ﺇﱃ ﻋﻴﻨﻬﺎ ﻓﺘﻠﻚ ﺍﻟﻮﺻﻮﺻﺔ ،ﺃﻭ ﺍﻟﱪﻗﻊ ،ﻓﺈﻥ ﺃﻧﺰﻟﺘﻪ ﺇﱃ ﺍﶈﺠـﺮ ﻓﻬـﻮ
ﺍﻟﻨﻘﺎﺏ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ ﻃﺮﻑ ﺍﻷﻧﻒ ﻓﻬﻮ ﺍﻟﻠﻔﺎﻡ .ﻭﲰﻲ ﻧﻘﺎﺏ ﺍﳌﺮﺃﺓ،
ﻷﻧﻪ ﻳﺴﺘﺮ ﻧﻘﺎﺎ ،ﺃﻱ ﻟﻮﺎ ﺑﻠﻮﻥ ﺍﻟﻨﻘﺎﺏ .ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ ﻣﻦ " ﻟـﺴﺎﻥ
ﺍﻟﻌﺮﺏ " ) ٢٦٥ /٢ـ . ( ٢٦٦ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ. ) (١ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ " ﻣﻨﺴﻜﻪ " " :ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻄﻌﻬﻤﺎ
) (٢ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳـﻼﻡ ﺍﺑـﻦ ﺗﻴﻤﻴـﺔ ﰲ " ﻣﻨـﺴﻜﻪ " ) ﺹ : ( ٣٦٥ ﺩﻭﻥ ﺍﻟﻜﻌﺒﲔ ،ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣـﺮ ﺑـﺎﻟﻘﻄﻊ ﺃﻭ ﹰﻻ ﰒ
"ﻭﺍﻟﻘﻔﺎﺯﺍﺕ ﻏﻼﻑ ﻳﺼﻨﻊ ﻟﻠﻴﺪ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﲪﻠﺔ ﺍﻟﺒﺰﺍﺓ " .ﻭﺍﻟﺒﺰﺍﺓ ﲨـﻊ ﺭﺧﺺ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻋﺮﻓﺎﺕ ﰲ ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ﳌـﻦ ﱂ ﳚـﺪ ﺇﺯﺍﺭﺍﹰ،
ﺑﺎ ﹴﺯ .ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺼﻘﻮﺭ ﻳﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺼﻴﺪ" .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ. ﻭﺭﺧﺺ ﰲ ﻟﺒﺲ ﺍﳋﻔﲔ ﳌﻦ ﱂ ﳚﺪ ﻧﻌﻠـﲔ ،ﻫـﺬﺍ ﺃﺻـﺢ ﻗـﻮﱄ
ﺍﻟﻌﻠﻤﺎﺀ"ﺍﻫـ .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٤ ١٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻗﺎﻝ) :ﻟﺒﻴﻚ ﻋﻤﺮﺓ( ﺃﻭ )ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ ﺣﺠﹰﺎ(؛ ﻷﻥ ﺍﻟـﻨﱯ ﻭﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺴﺘﺮ ﻭﺟﻬﻬﺎ[ ﻭﻛﻔﻴﻬﺎ ﺑﻐﲑ ﺍﻟﻨﻘـﺎﺏ
ﻓﻌﻞ ﺫﻟﻚ ،ﻭﺇﻥ ﻧﻮﺍﳘﺎ ﲨﻴﻌﹰﺎ ﻟﱮ ﺑﺬﻟﻚ ﻓﻘﺎﻝ) :ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ ﻭﺍﻟﻘﻔﺎﺯﻳﻦ؛ ]ﺑﺸﻲﺀ ﻛﺎﳋﻤﺎﺭ ﺃﻭ ﺍﳉﻠﺒﺎﺏ ﺗﻠﻘﻴﻪ ﻋﻠﻰ ﺭﺃﺳﻬﺎ
ﻋﻤﺮﺓ ﻭﺣﺠﹰﺎ( ،ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻠﻔﻆ ﺑـﺬﻟﻚ ﺑﻌـﺪ ﻭﺗﺴﺪﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﳝـﺲ ﺍﻟﻮﺟـﻪ ﻋﻠـﻰ
ﺍﺱﺗﻮﺍﺋﻪ ﻋﻠﻰ ﻣﺮﻛﻮﺑﻪ ﻣﻦ ﺩﺍﺑﺔ ﺃﻭ ﺳﻴﺎﺭﺓ ﺃﻭ ﻏﲑﳘـﺎ؛ ﻷﻥ ﺍﻟﺼﺤﻴﺢ ،ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺸﺪﻩ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ
ﺍﻟﻨﱯ ﺇﳕﺎ ﺃﻫﻞ ﺑﻌﺪﻣﺎ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﻭﺍﻧﺒﻌﺜﺖ ﺑـﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ .
ﻣﻦ ﺍﳌﻴﻘﺎﺕ ﻟﻠﺴﲑ ،ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﺢ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﻭﺃﻥ ﻳﺪﻫﻦ ﻭﻳﺘﻄﻴﺐ ﰲ ﺑﺪﻧﻪ ﺑﺄﻱ ﻃﻴﺐ ﺷﺎﺀ ﻟﻪ ﺭﺍﺋﺤـﺔ
ﻭﻻ ﻳﺸﺮﻉ ﻟﻪ ﺍﻟﺘﻠﻔﻆ ﲟﺎ ﻧﻮﻯ ﺇﻻ ﰲ ﺍﻹﺣﺮﺍﻡ ﺧﺎﺻـﺔ؛ ﻭﻻ ﻟﻮﻥ ﻟﻪ ،ﺇﻻ ﺍﻟﻨﺴﺎﺀ .ﻓﻄﻴﺒﻬﻦ ﻣﺎ ﻟﻪ ﻟﻮﻥ ﻭﻻ ﺭﺍﺋﺤﺔ ﻟﻪ،
ﻟﻮﺭﻭﺩﻩ ﻋﻦ ﺍﻟﻨﱯ ).(١ ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﻨﻮﻱ ﺍﻹﺣﺮﺍﻡ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ،ﻭﺃﻣﺎ ﺑﻌﺪﻩ
ﻓﺤﺮﺍﻡ[.
=
ﺑﺎﻟﻌﻤﺮﺓ ﺃﻭ ﻤﺎ ،ﺃﻣﺎ "ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺍﻟﺘﻠﺒﻴﺔ " :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺭﻳﺪ ﺍﳊﺞ ﻓﻴﺴﺮﻩ ﰒ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻨﻈﻴـﻒ ﻭﻟـﺒﺲ ﺛﻴـﺎﺏ
ﱄ ﻭﺃﻋﲏ ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﺿﻪ ﻭﺗﻘﺒﻠﻪ ﻣﲏ ،ﺍﻟﻠﻬﻢ ﺇﱐ ﻧﻮﻳﺖ ﺃﺩﺍﺀ ﻓﺮﻳﻀﺘﻚ
ﰲ ﺍﳊﺞ ،ﻓﺎﺟﻌﻠﲏ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻚ "...؛ ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺒـﺪﻉ. ﺍﻹﺣﺮﺍﻡ ،ﻳﻨﻮﻱ ﺑﻘﻠﺒﻪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻨﺴﻚ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻣـﻦ
ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺴﻜﻪ ﰲ ﻫﺬﺍ ﺍﶈﻞ" :ﻭﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﺷﻴﺌﹰﺎ
ﺑﲔ ﻳﺪﻱ ﺍﻟﺘﻠﺒﻴﺔ ﻣﺜﻞ ﻗﻮﳍﻢ :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺭﻳﺪ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﻓﻴﺴﺮﻩ ﱄ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ " :ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴـﺎﺕ،
ﻭﺗﻘﺒﻠﻪ ﻣﲏ . . .ﻟﻌﺪﻡ ﻭﺭﻭﺩﻩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻫﺬﺍ
ﻣﺜﻞ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻨﻴﺔ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ،ﻓﻜﻞ ﺫﻟـﻚ ﻣـﻦ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ".
ﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻗﻮﻟﻪ . . ." :ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ، ﻭﻳﺸﺮﻉ ﻟﻪ ﺍﻟﺘﻠﻔﻆ ﲟﺎ ﻧﻮﻯ) ،(١ﻓﺈﻥ ﻛﺎﻧﺖ ﻧﻴﺘﻪ ﺍﻟﻌﻤـﺮﺓ
ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ،ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ"".ﺍﻫـ
) (١ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺴﻜﻪ" :ﻭﺃﻣـﺎ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﻄﻮﺍﻑ ﻭﻏﲑﳘﺎ ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻻ ﻳﺘﻠﻔﻆ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ ﺑﺎﻟﻨﻴﺔ ،ﻓﻼ ﻳﻘﻮﻝ: ) (١ﻳﻌﲏ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﺳﻴﺬﻛﺮﻫﺎ ،ﺭﲪﻪ ﺍﷲ ،ﻭﻫﻲ ﺍﻹﻫﻼﻝ ﺑﺎﳊﺞ ﺃﻭ
= =
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٦ ١٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﻟﻌﻘﻴﻖ ،ﻭﻣﺴﺠﺪﻫﺎ ﻳﺴﻤﻰ ﻣﺴﺠﺪ ﺍﻟﺸﺠﺮﺓ ،ﻭﻓﻴﻬـﺎ ﺑﺌـﺮ ل
ﺗﺴﻤﻴﻬﺎ ﺟﻬﺎﻝ ﺍﻟﻌﺎﻣﺔ :ﺑﺌﺮ ﻋﻠﻲ ،ﻟﻈﻨﻬﻢ ﺃﻥ ﻋﻠﻴﹰﺎ ﻗﺎﺗﻞ ﺍﳉﻦ א وא %א $و#د د"
ﺍﳌﻮﺍﻗﻴﺖ ﲬﺴﺔ:
ﺎ ،ﻭﻫﻮ ﻛﺬﺏ[.
ﺍﻷﻭﻝ :ﺫﻭ ﺍﳊﻠﻴﻔﺔ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨـﺔ ،ﻭﻫـﻮ
ﺍﻟﺜﺎﱐ :ﺍﳉﺤﻔﺔ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ،ﻭﻫﻲ ﻗﺮﻳـﺔ
ﺍﳌﺴﻤﻰ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ :ﺃﺑﻴﺎﺭ ﻋﻠﻲ.
ﺧﺮﺍﺏ ﺗﻠﻲ ﺭﺍﺑﻎ ،ﻭﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﳛﺮﻣﻮﻥ ﻣﻦ ﺭﺍﺑـﻎ ،ﻭﻣـﻦ
]ﻭﻫﻲ ﻗﺮﻳﺔ ﺗﺒﻌﺪ ﻋﻦ ﺍﳌﺪﻳﻨﺔ ﺳﺘﺔ ﺃﻣﻴﺎﻝ ﺃﻭ ﺳﺒﻌﺔ ،ﻭﻫـﻲ
ﺃﺣﺮﻡ ﻣﻦ ﺭﺍﺑﻎ ﻓﻘﺪ ﺃﺣﺮﻡ ﻣﻦ ﺍﳌﻴﻘﺎﺕ؛ ﻷﻥ ﺭﺍﺑـﻎ ﻗﺒﻠـﻬﺎ
ﺃﺑﻌﺪ ﺍﳌﻮﺍﻗﻴﺖ ﻋﻦ ﻣﻜﺔ ،ﺑﻴﻨﻬﻤﺎ ﻋﺸﺮ ﻣﺮﺍﺣﻞ ﺃﻭ ﺃﻗـﻞ ﺃﻭ
ﺑﻴﺴﲑ.
ﺃﻛﺜﺮ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﺍﻟﻄﺮﻕ ،ﻓﺈﻥ ﻣﻨﻬﺎ ﺇﱃ ﻣﻜـﺔ ﻋـﺪﺓ
]ﻭﻫﻲ ﻗﺮﻳﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻜﺔ ﳓﻮ ﺛﻼﺙ ﻣﺮﺍﺣﻞ ،ﻭﻫـﻲ
ﻃﺮﻕ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺗـﺴﻤﻰ ﻭﺍﺩﻱ
ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﺍﺟﺘـﺎﺯﻭﺍ
ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻵﺧﺮ ،ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " :ﻫﻲ ﻣﻴﻘﺎﺕ ﻣﻦ ﺣﺞ
=
ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﻐﺮﺏ ﻛﺄﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺳـﺎﺋﺮ ﺍﳌﻐـﺮﺏ ، ﻧﻮﻳﺖ ﺃﻥ ﺃﺻﻠﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻻ ﻧﻮﻳﺖ ﺃﻥ ﺃﻃﻮﻑ ﻛﺬﺍ ،ﺑﻞ ﺍﻟـﺘﻠﻔﻆ
ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ ،ﻭﺍﳉﻬﺮ ﺑﺬﻟﻚ ﺃﻗﺒﺢ ﻭﺃﺷﺪ ﺇﲦﺎﹰ ،ﻭﻟـﻮ ﻛـﺎﻥ
ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﺧﺮﺍﺏ ،ﻭﳍﺬﺍ ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﳛﺮﻣﻮﻥ ﻗﺒﻠﻬﺎ ﻣـﻦ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻨﻴﺔ ﻣﺸﺮﻭﻋﹰﺎ ﻟﺒﻴﻨﻪ ﺍﻟﺮﺳﻮﻝ ،ﻭﺃﻭﺿﺤﻪ ﻟﻸﻣـﺔ ﺑﻔﻌﻠـﻪ ﺃﻭ
ﻗﻮﻟﻪ ،ﻭﻟﺴﺒﻖ ﺇﻟﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ.
ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺴﻤﻰ )ﺭﺍﺑﻐﹰﺎ("ﺍﻫـ[. ﻓﻠﻤﺎ ﱂ ﻳﻨﻘﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ،ﻭﻻ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻢ ﺃﻧﻪ ﺑﺪﻋﺔ،
ﺍﻟﺜﺎﻟﺚ :ﻗﺮﻥ ﺍﳌﻨﺎﺯﻝ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﳒـﺪ ،ﻭﻫـﻮ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ " :ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﺎ ،ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ" ﺃﺧﺮﺟﻪ
ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ،ﻭﻗﺎﻝ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :-ﻣﻦ ﺃﺣﺪﺙ ﰲ
ﺍﳌﺴﻤﻰ ﺍﻟﻴﻮﻡ :ﺍﻟﺴﻴﻞ].ﻭﻳﺴﻤﻰ ﻗﺮﻥ ﺍﻟﺜﻌﺎﻟﺐ ﺗﻠﻘﺎﺀ ﻣﻜـﺔ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ" ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ،ﻭﰲ ﻟﻔﻆ ﳌـﺴﻠﻢ:
ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ"".ﺍﻫـ.
"ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٨ ١٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺃﺗﻰ ﻋﻠﻴﻬﻦ ﻣﻦ ﻏﲑ ﺃﻫﻠﻬﻦ ﳑﻦ ﺃﺭﺍﺩ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ". ﻋﻠﻰ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﳒﺪ[). (١
ﻭﺍﳌﺸﺮﻭﻉ ﳌﻦ ﺗﻮﺟﻪ ﺇﱃ ﻣﻜﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﳉـﻮ ﺑﻘـﺼﺪ ﺍﻟﺮﺍﺑﻊ :ﻳﻠﻤﻠﻢ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﻟﻴﻤﻦ] .ﻣﻮﺿﻊ ﻋﻠﻰ
ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﺃﻥ ﻳﺘﺄﻫﺐ ﻟﺬﻟﻚ ﺑﺎﻟﻐـﺴﻞ ﻭﳓـﻮﻩ ﻗﺒـﻞ ﻼ ﻭﻫـﻮ ﻣﻴﻘـﺎﺕ ﺃﻫـﻞ ﻟﻴﻠﺘﲔ ﻣﻦ ﻣﻜﺔ ﺑﻴﻨﻬﻤﺎ ﺛﻼﺛﻮﻥ ﻣﻴ ﹰ
ﺍﻟﺮﻛﻮﺏ ﰲ ﺍﻟﻄﺎﺋﺮﺓ ،ﻓﺈﺫﺍ ﺩﻧﺎ ﻣـﻦ ﺍﳌﻴﻘـﺎﺕ ﻟـﺒﺲ ﺇﺯﺍﺭﻩ ﺍﻟﻴﻤﻦ).[(٢
ﻭﺭﺩﺍﺀﻩ ﰒ ﻟﱮ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﻣﺘﺴﻌﺎﹰ ،ﻭﺇﻥ ﻛـﺎﻥ ﺍﳋﺎﻣﺲ :ﺫﺍﺕ ﻋﺮﻕ ،ﻭﻫﻲ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ] .ﻭﻫﻲ
ﺍﻟﻮﻗﺖ ﺿﻴﻘﹰﺎ ﻟﱮ ﺑﺎﳊﺞ. ﻣﻜﺎﻥ ﺑﺎﻟﺒﺎﺩﻳﺔ ،ﻭﻫﻮ ﺍﳊﺪ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﳒﺪ ﻭﺎﻣﺔ ،ﺑﻴﻨـﻪ
]ﻭﻟﻪ ﺃﻥ ﻳﻠﺒﺲ ﺍﻹﺣﺮﺍﻡ ﻗﺒﻞ ﺍﳌﻴﻘﺎﺕ ﻭﻟﻮ ﰲ ﺑﻴﺘﻪ ﻛﻤـﺎ ﻼ ،ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ[.
ﻭﺑﲔ ﻣﻜﺔ ﺍﺛﻨﺎﻥ ﻭﺃﺭﺑﻌﻮﻥ ﻣﻴ ﹰ
ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺻﺤﺎﺑﻪ .ﻭﰲ ﻫﺬﺍ ﺗﻴﺴﲑ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻭﻫﺬﻩ ﺍﳌﻮﺍﻗﻴﺖ ﻗﺪ ﻭﻗﺘﻬﺎ ﺍﻟﻨﱯ ،ﳌﻦ ﺫﻛﺮﻧﺎ ،ﻭﻣﻦ ﻣﺮ
ﳛﺠﻮﻥ ﺑﺎﻟﻄﺎﺋﺮﺓ ،ﻭﻻ ﳝﻜﻨﻬﻢ ﻟﺒﺲ ﺍﻹﺣﺮﺍﻡ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ، ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﲑﻫﻢ ﳑﻦ ﺃﺭﺍﺩ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ .ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ
ﻓﻴﺠﻮﺯ ﳍﻢ ﺃﻥ ﻳﺼﻌﺪﻭﺍ ﺍﻟﻄﺎﺋﺮﺓ ﰲ ﻟﺒﺎﺱ ﺍﻹﺣﺮﺍﻡ ،ﻭﻟﻜﻨﻬﻢ ﻣﻦ ﻣﺮ ﻋﻠﻴﻬﺎ ﺃﻥ ﳛﺮﻡ ﻣﻨﻬﺎ ،ﻭﳛﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺠﺎﻭﺯﻫﺎ ﺑﺪﻭﻥ
ﻻ ﳛﺮﻣﻮﻥ[ ﻓﻴﻨﻮﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻨﺴﻚ ﻭﻻ ﻳﻠﺒﻮﻥ ﺑـﺬﻟﻚ ﺇﺣﺮﺍﻡ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺻﺪﹰﺍ ﻣﻜﺔ ﻳﺮﻳﺪ ﺣﺠﹰﺎ ﺃﻭ ﻋﻤـﺮﺓ ،ﺳـﻮﺍﺀ
]ﺇﻻ ﻗﺒﻞ ﺍﳌﻴﻘﺎﺕ ﺑﻴﺴﲑ[ ﺇﺫﺍ ﺣﺎﺫﻭﺍ ﺍﳌﻴﻘﺎﺕ ﺃﻭ ﺩﻧـﻮﺍ ﻣﻨـﻪ ﻛﺎﻥ ﻣﺮﻭﺭﻩ ﻋﻠﻴﻬﺎ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﺭﺽ ﺃﻭ ﻣﻦ ﻃﺮﻳﻖ ﺍﳉـﻮ؛
]ﺣﱴ ﻻ ﻳﻔﻮﻢ ﺍﳌﻴﻘﺎﺕ ﻭﻫﻢ ﻏﲑ ﳏﺮﻣﲔ[؛ ﻷﻥ ﺍﻟـﻨﱯ ﻟﻌﻤﻮﻡ ﻗﻮﻝ ﺍﻟﻨﱯ ﳌﺎ ﻭﻗﺖ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻴﺖ" :ﻫﻦ ﳍﻦ ﻭﳌﻦ
ﱂ ﳛﺮﻡ ﺇﻻ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ،ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﺘﺄﺳﻲ ﺑﻪ
ﰲ ﺫﻟﻚ ﻛﻐﲑﻩ ﻣﻦ ﺷﺌﻮﻥ ﺍﻟﺪﻳﻦ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ :ﹶﻟ ﹶﻘ ﺪ ) (١ﻭﺃﻋﻼﻩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺎﺩﻡ ﻣﻦ ﺍﳍﺪﻯ ﳏﺮﻡ.
) (٢ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﺗﺴﻤﻰ ﺑـ "ﺍﻟﺴﻌﺪﻳﺔ".
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢٠ ١٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﷲ ﺑﻌﺒﺎﺩﻩ ﻭﺗﺴﻬﻴﻠﻪ ﻋﻠﻴﻬﻢ ،ﻓﻠﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺫﻟﻚ، ﺴﻨ ﹲﺔ )ﺍﻷﺣﺰﺍﺏ :ﻣـﻦﻛﹶﺎﻥﹶ ﹶﻟ ﹸﻜ ﻢ ﻓﻲ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ ﹸﺃ ﺳ ﻮﹲﺓ ﺣ
ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ﳌﺎ ﺃﺗﻰ ﻣﻜﺔ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﱂ ﳛﺮﻡ ،ﺑﻞ ﺍﻵﻳﺔ ،(٢١ﻭﻟﻘﻮﻝ ﺍﻟﻨﱯ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ" :ﺧﺬﻭﺍ ﻋﲏ
ﺩﺧﻠﻬﺎ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺍﳌﻐﻔﺮ؛ ﻟﻜﻮﻧﻪ ﱂ ﻳﺮﺩ ﺣﻴﻨﺬﺍﻙ ﺣﺠﹰﺎ ﻭﻻ ﻣﻨﺎﺳﻜﻜﻢ".
ﻋﻤﺮﺓ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻓﺘﺘﺎﺣﻬﺎ ﻭﺇﺯﺍﻟﺔ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ. ]ﻓﺈﺫﺍ ﺟﺎﺀ ﻣﻴﻘﺎﺗﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﳛﺮﻡ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ
ﻭﺃﻣﺎ ﻣﻦ >ﻣﺮ ﺑﺎﳌﻴﻘﺎﺕ ﻭﻫﻮ ﻻ ﻳﺮﻳﺪ ﺍﳊﺞ ﻭﻻ ﺍﻟﻌﻤـﺮﺓ ﲟﺠﺮﺩ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﻗﺼﺪ ﺍﳊﺞ ﻭﻧﻴﺘﻪ ،ﻓﺈﻥ ﺍﻟﻘﺼﺪ ﻣﺎ ﺯﺍﻝ
ﻭﻟﻜﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻧﻮﻯ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﻓﺈﻧﻪ ﳛﺮﻡ ﻣﻦ ﻣﻜﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﻣﻨﺬ ﺧﺮﺝ ﻣﻦ ﺑﻠﺪﻩ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ
ﻧﻴﺘﻪ ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ<. ﻳﺼﲑ ﺑﻪ ﳏﺮﻣﹰﺎ ،ﻓﺈﺫﺍ ﻟﱮ ﻗﺎﺻﺪﹰﺍ ﻟﻺﺣﺮﺍﻡ ﺍﻧﻌﻘـﺪ ﺇﺣﺮﺍﻣـﻪ
ﻭ ﻣﻦ ﻛﺎﻥ ﻣﺴﻜﻨﻪ ﺩﻭﻥ ﺍﳌﻮﺍﻗﻴﺖ؛ ﻛﺴﻜﺎﻥ ﺟﺪﺓ ،ﻭﺃﻡ ﺍﺗﻔﺎﻗﹰﺎ[.
ﺍﻟﺴﻠﻢ ،ﻭﲝﺮﺓ ،ﻭﺍﻟﺸﺮﺍﺋﻊ ،ﻭﺑﺪﺭ ،ﻭﻣﺴﺘﻮﺭﺓ ﻭﺃﺷﺒﺎﻫﻬﺎ ﻓﻠﻴﺲ ﻭﺃﻣﺎ ﻣﻦ ﺗﻮﺟﻪ ﺇﱃ ﻣﻜﺔ ﻭﱂ ﻳﺮﺩ ﺣﺠـﹰﺎ ﻭﻻ ﻋﻤـﺮﺓ؛
ﻋﻠﻴﻪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﳌﻮﺍﻗﻴﺖ ﺍﳋﻤﺴﺔ ﺍﳌﺘﻘﺪﻣﺔ ،ﺑﻞ ﻛﺎﻟﺘﺎﺟﺮ ،ﻭﺍﳊﻄﺎﺏ ،ﻭﺍﻟﱪﻳﺪ ﻭﳓﻮ ﺫﻟﻚ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﺣﺮﺍﻡ
ﻣﺴﻜﻨﻪ ﻫﻮ ﻣﻴﻘﺎﺗﻪ ﻓﻴﺤﺮﻡ ﻣﻨﻪ ﲟﺎ ﺃﺭﺍﺩ ﻣﻦ ﺣﺞ ﺃﻭ ﻋﻤـﺮﺓ، ﺇﻻ ﺃﻥ ﻳﺮﻏﺐ ﰲ ﺫﻟﻚ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘـﺪﻡ
ﳌﺎ ﺫﻛﺮ ﺍﳌﻮﺍﻗﻴﺖ" :ﻫﻦ ﳍﻦ ﻭﳌﻦ ﺃﺗﻰ ﻋﻠﻴﻬﻦ ﻣﻦ ﻏﲑ ﺃﻫﻠﻬﻦ
=
ﻋﺒﺎﺱ " :ﻭﺇﺭﺍﺩﺓ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ﻏﲑ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻣﻦ ﺃﺩﻯ ﺍﻟﻔﺮﺽ، ﳑﻦ ﺃﺭﺍﺩ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ" ،ﻓﻤﻔﻬﻮﻣﻪ ﺃﻥ ﻣﻦ ﻣﺮ ﻋﻠﻰ ﺍﳌﻮﺍﻗﻴﺖ
ﻭﺍﳊﺞ ﻻ ﳚﺐ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﻣﺮﺓ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ: ﻭﱂ ﻳﺮﺩ ﺣﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ ﻓﻼ ﺇﺣﺮﺍﻡ ﻋﻠﻴﻪ) .(١ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﻪ
"ﺍﳊﺞ ﻣﺮﺓ ﻓﻤﺎ ﺯﺍﺩ ﻓﻬﻮ ﺗﻄﻮﻉ" ﻟﻜﻦ ﺍﻷﻭﱃ ﺃﻻ ﳛﺮﻡ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺘﻄﻮﻉ
ﺑﺎﻟﻨﺴﻚ ﻟﻴﺤﺼﻞ ﻟﻪ ﺍﻷﺟﺮ ﻟﺴﻬﻮﻟﺔ ﺍﻹﺣﺮﺍﻡ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ،ﻭﷲ ﺍﳊﻤﺪ
ﻭﺍﳌﻨﺔ".ﺍﻫـ ﻼ ﻟﻼﺳﺘﺪﻻﻝ ﲝﺪﻳﺚ ﺍﺑـﻦ
) (١ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ ،ﺗﻜﻤﻴ ﹰ
=
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢٢ ٢١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﳊﻞ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻭﺍﺿﺢ ،ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ – ﺭﲪﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺴﻜﻦ ﺁﺧﺮ ﺧﺎﺭﺝ ﺍﳌﻴﻘﺎﺕ ﻓﻬﻮ ﺑﺎﳋﻴـﺎﺭ ﺇﻥ
ﺍﷲ ﻋﻠﻴﻬﻢ ،-ﻭﻫﻮ ﺃﺣﻮﻁ ﻟﻠﻤـﺆﻣﻦ؛ ﻷﻥ ﻓﻴـﻪ ﺍﻟﻌﻤـﻞ ﺷﺎﺀ ﺃﺣﺮﻡ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﺣﺮﻡ ﻣﻦ ﻣﺴﻜﻨﻪ ﺍﻟـﺬﻱ
ﺑﺎﳊﺪﻳﺜﲔ ﲨﻴﻌﹰﺎ .ﻭﺍﷲ ﺍﳌﻮﻓﻖ. ﻫﻮ ﺃﻗﺮﺏ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ﺇﱃ ﻣﻜﺔ؛ ﻟﻌﻤﻮﻡ ﻗﻮﻝ ﺍﻟـﻨﱯ ﰲ
ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﻌﻤﺮﺓ ﺑﻌـﺪ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﺎ ﺫﻛﺮ ﺍﳌﻮﺍﻗﻴﺖ ﻗﺎﻝ" :ﻭﻣﻦ ﻛـﺎﻥ
ﺍﳊﺞ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺃﻭ ﺍﳉﻌﺮﺍﻧﺔ ﺃﻭ ﻏﲑﳘﺎ ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺍﻋﺘﻤﺮ ﺩﻭﻥ ﺫﻟﻚ ﻓﻤﻬﻠﻪ ﻣﻦ ﺃﻫﻠﻪ ﺣﱴ ﺃﻫﻞ ﻣﻜﺔ ﻳﻬﻠﻮﻥ ﻣﻦ ﻣﻜﺔ"
ﻗﺒﻞ ﺍﳊﺞ – ﻓﻼ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﺮﻋﻴﺘﻪ ،ﺑﻞ ﺍﻷﺩﻟﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
ﺍﻷﻓﻀﻞ ﺗﺮﻛﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﱂ ﻳﻌﺘﻤﺮﻭﺍ ﺑﻌﺪ ﻟﻜﻦ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻤﺮﺓ ﻭﻫﻮ ﰲ ﺍﳊﺮﻡ ﻓﻌﻠﻴﻪ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ
ﻓﺮﺍﻏﻬﻢ ﻣﻦ ﺍﳊﺞ ،ﻭﺇﳕﺎ ﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸﺔ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ؛ ﻟﻜﻮﺎ ﺍﳊﻞ ﻭﳛﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ﳌﺎ ﻃﻠﺒﺖ ﻣﻨﻪ ﻋﺎﺋﺸﺔ
ﱂ ﺗﻌﺘﻤﺮ ﻣﻊ ﺍﻟﻨﺎﺱ ﺣﲔ ﺩﺧﻮﻝ ﻣﻜﺔ ﺑـﺴﺒﺐ ﺍﳊـﻴﺾ، ﺍﻟﻌﻤﺮﺓ ﺃﻣﺮ ﺃﺧﺎﻫﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻥ ﳜﺮﺝ ﺎ ﺇﱃ ﺍﳊﻞ ﻓﺘﺤﺮﻡ
ﻓﻄﻠﺒﺖ ﻣﻦ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺃﻥ ﺗﻌﺘﻤﺮ ﺑﺪ ﹰﻻ ﻣﻨﻪ ،ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺘﻤﺮ ﻻ ﳛﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﺍﳊﺮﻡ،
ﻣﻦ ﻋﻤﺮﺎ ﺍﻟﱵ ﺃﺣﺮﻣﺖ ﺎ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ،ﻓﺄﺟﺎﺎ ﺍﻟـﻨﱯ ﻭﺇﳕﺎ ﳛﺮﻡ ﺎ ﻣﻦ ﺍﳊﻞ .ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳜﺼﺺ ﺣﺪﻳﺚ ﺍﺑﻦ
ﺇﱃ ﺫﻟﻚ ،ﻭﻗﺪ ﺣﺼﻠﺖ ﳍﺎ ﺍﻟﻌﻤﺮﺗﺎﻥ :ﺍﻟﻌﻤﺮﺓ ﺍﻟـﱵ ﻣـﻊ ﻋﺒﺎﺱ ﺍﳌﺘﻘﺪﻡ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﺩ ﺍﻟﻨﱯ ﺑﻘﻮﻟﻪ" :ﺣـﱴ
ﺣﺠﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﺍﳌﻔﺮﺩﺓ ،ﻓﻤﻦ ﻛﺎﻥ ﻣﺜﻞ ﻋﺎﺋﺸﺔ ﻓـﻼ ﺃﻫﻞ ﻣﻜﺔ ﻳﻬﻠﻮﻥ ﻣﻦ ﻣﻜﺔ" ﻫﻮ ﺍﻹﻫﻼﻝ ﺑﺎﳊﺞ ﻻ ﺍﻟﻌﻤـﺮﺓ،
ﻼ ﺑﺎﻷﺩﻟﺔ ﻛﻠـﻬﺎ، ﺑﺄﺱ ﺃﻥ ﻳﻌﺘﻤﺮ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﳊﺞ؛ ﻋﻤ ﹰ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﻹﻫﻼﻝ ﺑﺎﻟﻌﻤﺮﺓ ﺟﺎﺋﺰﹰﺍ ﻣﻦ ﺍﳊﺮﻡ ﻷﺫﻥ ﻟﻌﺎﺋـﺸﺔ
ﻭﺗﻮﺳﻴﻌﹰﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ. – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﰲ ﺫﻟﻚ ﻭﱂ ﻳﻜﻠﻔﻬﺎ ﺑـﺎﳋﺮﻭﺝ ﺇﱃ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢٤ ٢٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ل ﻭﻻ ﺷﻚ ﺃﻥ ﺍﺷﺘﻐﺎﻝ ﺍﳊﺠﺎﺝ ﺑﻌﻤﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﻓﺮﺍﻏﻬﻢ
$מنول ﻣﻦ ﺍﳊﺞ ﺳﻮﻯ ﺍﻟﻌﻤﺮﺓ ﺍﻟﱵ ﺩﺧﻠﻮﺍ ﺎ ﻣﻜﺔ ﻳـﺸﻖ ﻋﻠـﻰ
א ! ) (א
ﺍﳉﻤﻴﻊ ،ﻭﻳﺴﺒﺐ ﻛﺜﺮﺓ ﺍﻟﺰﺣﺎﻡ ﻭﺍﳊﻮﺍﺩﺙ ،ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣـﻦ
ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﳌﻴﻘﺎﺕ ﻟﻪ ﺣﺎﻻﻥ :
ﺍﳌﺨﺎﻟﻔﺔ ﳍﺪﻱ ﺍﻟﻨﱯ ﻭﺳﻨﺘﻪ .ﻭﺍﷲ ﺍﳌﻮﻓﻖ .
ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﰲ ﻏﲑ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻛﺮﻣـﻀﺎﻥ
ﻭﺷﻌﺒﺎﻥ ،ﻓﺎﻟﺴﻨﺔ ﰲ ﺣﻖ ﻫﺬﺍ ﺃﻥ ﳛﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻓﻴﻨﻮﻳﻬﺎ ﺑﻘﻠﺒﻪ
ﻼ) :ﻟﺒﻴﻚ ﻋﻤﺮﺓ( ،ﺃﻭ )ﺍﻟﻠـﻬﻢ ﻟﺒﻴـﻚ ﻭﻳﺘﻠﻔﻆ ﺑﻠﺴﺎﻧﻪ ﻗﺎﺋ ﹰ
ﻋﻤﺮﺓ( ،ﰒ ﻳﻠﱯ ﺑﺘﻠﺒﻴﺔ ﺍﻟﻨﱯ ﻭﻫﻲ " :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ،
ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ ،ﺇﻥ ﺍﳊﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﳌﻠﻚ،
ﻻ ﺷﺮﻳﻚ ﻟﻚ " ،ﻭﻳﻜﺜﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻠﺒﻴﺔ ،ﻭﻣﻦ ﺫﻛـﺮ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﺍﻟﺒﻴﺖ ،ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﻟﺒﻴﺖ ﻗﻄـﻊ
ﺍﻟﺘﻠﺒﻴﺔ ،ﻭﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ،ﻭﺻﻠﻰ ﺧﻠﻒ ﺍﳌﻘـﺎﻡ
ﺭﻛﻌﺘﲔ ،ﰒ ﺧﺮﺝ ﺇﱃ ﺍﻟﺼﻔﺎ ﻭﻃﺎﻑ ﺑﲔ ﺍﻟـﺼﻔﺎ ﻭﺍﳌـﺮﻭﺓ
ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ،ﰒ ﺣﻠﻖ ﺷﻌﺮ ﺭﺃﺳﻪ ﺃﻭ ﻗﺼﺮﻩ ،ﻭﺑﺬﻟﻚ ﲤﺖ
ﻋﻤﺮﺗﻪ ﻭﺣﻞ ﻟﻪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻹﺣﺮﺍﻡ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﻘﺎﺕ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻫـﻲ:
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢٦ ٢٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺃﻣﺮﻩ ﺃﻥ ﻳﺒﻘﻰ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺣﱴ ﳛﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﺍﻟﺴﻨﺔ ﰲ ﺷﻮﺍﻝ) ،(١ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ،ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣـﻦ ﺫﻱ ﺍﳊﺠـﺔ.
ﺣﻖ ﻣﻦ ﺳﺎﻕ ﺍﳍﺪﻱ ﺃﻥ ﳛﺮﻡ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌـﺎﹰ؛ ﻷﻥ ﻓﻤﺜﻞ ﻫﺬﺍ ﳜﲑ ﺑﲔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ،ﻭﻫﻲ ﺍﳊﺞ ﻭﺣﺪﻩ ،ﻭﺍﻟﻌﻤﺮﺓ
ﺍﻟﻨﱯ ﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﻗﺪ ﺳﺎﻕ ﺍﳍﺪﻱ ،ﻭﺃﻣﺮ ﻣـﻦ ﻭﺣﺪﻫﺎ ،ﻭﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻥ ﺍﻟﻨﱯ ﳌﺎ ﻭﺻﻞ ﺇﱃ ﺍﳌﻴﻘﺎﺕ
ﺳﺎﻕ ﺍﳍﺪﻱ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻗﺪ ﺃﻫﻞ ﺑﻌﻤﺮﺓ ﺃﻥ ﻳﻠﱯ ﲝﺞ ﻣﻊ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺧﲑ ﺃﺻﺤﺎﺑﻪ ﺑـﲔ ﻫـﺬﻩ
ﻋﻤﺮﺗﻪ ،ﻭﺃﻻ ﳛﻞ ﺣﱴ ﳛﻞ ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻳﻮﻡ ﺍﻟﻨﺤـﺮ ،ﻭﺇﻥ ﺍﻷﻧﺴﺎﻙ ﺍﻟﺜﻼﺛﺔ ،ﻟﻜﻦ ﺍﻟﺴﻨﺔ ﰲ ﺣﻖ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ
ﻛﺎﻥ ﺍﻟﺬﻱ ﺳﺎﻕ ﺍﳍﺪﻱ ﻗﺪ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ﺑﻘﻲ ﻋﻠـﻰ ﻣﻌﻪ ﻫﺪﻱ ﺃﻥ ﳛﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ،ﻭﻳﻔﻌﻞ ﻣﺎ ﺫﻛﺮﻧﺎ ﰲ ﺣﻖ ﻣـﻦ
ﺇﺣﺮﺍﻣﻪ ﺃﻳﻀﹰﺎ ﺣﱴ ﳛﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻛﺎﻟﻘﺎﺭﻥ ﺑﻴﻨﻬﻤﺎ. ﻭﺻﻞ ﺇﱃ ﺍﳌﻴﻘﺎﺕ ﰲ ﻏﲑ ﺃﺷﻬﺮ ﺍﳊﺞ؛ ﻷﻥ ﺍﻟﻨﱯ ﺃﻣـﺮ
ﻭﻋﻠﻢ ﺬﺍ :ﺃﻥ ﻣﻦ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ﻭﺣـﺪﻩ ،ﺃﻭ ﺑـﺎﳊﺞ ﺃﺻﺤﺎﺑﻪ ﳌﺎ ﻗﺮﺑﻮﺍ ﻣﻦ ﻣﻜﺔ ﺃﻥ ﳚﻌﻠﻮﺍ ﺇﺣﺮﺍﻣﻬﻢ ﻋﻤﺮﺓ ،ﻭﺃﻛﺪ
ﻭﺍﻟﻌﻤﺮﺓ ﻭﻟﻴﺲ ﻣﻌﻪ ﻫﺪﻱ ﻻ ﻳﻨﺒﻐﻲ ﻟـﻪ ﺃﻥ ﻳﺒﻘـﻰ ﻋﻠـﻰ ﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ ﲟﻜﺔ ،ﻓﻄﺎﻓﻮﺍ ﻭﺳﻌﻮﺍ ﻭﻗـﺼﺮﻭﺍ ﻭﺣﻠـﻮﺍ،
ﺇﺣﺮﺍﻣﻪ ،ﺑﻞ ﺍﻟﺴﻨﺔ ﰲ ﺣﻘﻪ ﺃﻥ ﳚﻌﻞ ﺇﺣﺮﺍﻣﻪ ﻋﻤﺮﺓ ﻓﻴﻄﻮﻑ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮﻩ ،ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍﳍﺪﻱ ،ﻓﺈﻥ ﺍﻟـﻨﱯ
ﻭﻳﺴﻌﻰ ﻭﻳﻘﺼﺮ ﻭﳛﻞ ،ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻨﱯ ﻣـﻦ ﱂ ﻳـﺴﻖ
) (١ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ "ﻣﻨﺴﻜﻪ " :ﻓﺈﻥ ﺃﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻗﺒﻞ ﺩﺧـﻮﻝ
ﺍﳍﺪﻱ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺑﺬﻟﻚ ،ﺇﻻ ﺃﻥ ﳜﺸﻰ ﻫﺬﺍ ﻓﻮﺍﺕ ﺍﳊﺞ؛ ﺷﻬﺮ ﺷﻮﺍﻝ ﻓﻠﻴﺲ ﲟﺘﻤﺘﻊ ﻓﻼ ﻫﺪﻱ ﻋﻠﻴﻪ ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺪ ﺻﺎﻡ ﺭﻣﻀﺎﻥ
ﲟﻜﺔ ﺃﻡ ﻻ ،ﻓﺼﻴﺎﻡ ﺭﻣﻀﺎﻥ ﲟﻜﺔ ﻻ ﺃﺛﺮ ﻟﻪ ﻭﺇﳕﺎ ﺍﻟﻌﱪﺓ ﺑﻌﻘـﺪ ﺇﺣـﺮﺍﻡ
ﻟﻜﻮﻧﻪ ﻗﺪﻡ ﻣﺘﺄﺧﺮﹰﺍ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺒﻘﻰ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ) .(١ﻭﺍﷲ ﺍﻟﻌﻤﺮﺓ ،ﻓﻤﱴ ﻛﺎﻥ ﻗﺒﻞ ﺩﺧﻮﻝ ﺷﻬﺮ ﺷﻮﺍﻝ ﻓﻼ ﻫﺪﻱ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ
ﺑﻌﺪ ﺩﺧﻮﻝ ﺷﻬﺮ ﺷﻮﺍﻝ ﻓﻬﻮ ﻣﺘﻤﺘﻊ ﻳﻠﺰﻣﻪ ﺍﳍﺪﻱ ﺇﺫﺍ ﲤـﺖ ﺷـﺮﻭﻁ
) (١ﻭﺫﻫﺐ ﺍﻷﻟﺒﺎﱐ ﺇﱃ ﺃﻧﻪ ﻻﺑﺪ ﳌﻦ ﱂ ﻳﺴﻖ ﺍﳍـﺪﻱ ﺃﻥ ﻳﻠـﱯ ﺑـﺎﻟﻌﻤﺮﺓ ﺍﻟﻮﺟﻮﺏ ...ﻭﺃﻣﺎ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺑﻌﺾ ﺍﻟﻌﻮﺍﻡ ﻣﻦ ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﺼﻴﺎﻡ ﺭﻣﻀﺎﻥ
ﻭﺣﺪﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﱮ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ﻓﺴﺨﻪ ﻭﺟﻌﻠﻪ ﻋﻤﺮﺓ ﻓﻘﺎﻝ ﰲ ﻫﺬﺍ ﻭﺃﻥ ﻣﻦ ﺻﺎﻡ ﲟﻜﺔ ﻓﻼ ﻫﺪﻱ ﻋﻠﻴﻪ ﻭﻣﻦ ﱂ ﻳﺼﻢ ﺎ ﻓﻌﻠﻴﻪ ﻫﺪﻱ ،ﻓﻬﺬﺍ
ﺍﳌﻮﺿﻊ ﻣﻦ ﻣﻨﺴﻜﻪ" :ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﺣﺮﺍﻡ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﻗـﺪ ﺳـﺎﻕ ﺍﻋﺘﻘﺎﺩ ﻏﲑ ﺻﺤﻴﺢ"ﺍﻫـ
=
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٢٨ ٢٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﺗﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳊﺎﺝ ﻏﲑ ﺃﺎ ﻻ ﺗﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻭﻻ ﺗﺴﻌﻰ ﺃﻋﻠﻢ.
ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺣﱴ ﺗﻄﻬﺮ ﻭﺗﻐﺘﺴﻞ. >ﻫﺬﺍ ﻭﻗﺪ ﳛﺮﻡ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻌﻤﺮﺓ ﻣﺘﻤﺘﻌﹰﺎ ﺎ ﺇﱃ ﺍﳊﺞ ﰒ
ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ :ﺇﻧﺴﺎﻥ ﺃﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﺘﻤﺘﻌﹰﺎ ـﺎ ﺇﱃ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﲤﺎﻡ ﺍﻟﻌﻤﺮﺓ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ؛ ﻓﻔﻲ ﻫـﺬﻩ
ﺍﳊﺞ ﻓﺤﺼﻞ ﻟﻪ ﻋﺎﺋﻖ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﻜﺔ ﻗﺒﻞ ﻳﻮﻡ ﺍﳊﺎﻝ ﻳﺪﺧﻞ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ﻭﻳﺼﲑ ﻗﺎﺭﻧﺎﹰ ،ﻭﻟﻨﻤﺜﻞ ﻟﺬﻟﻚ
ﻋﺮﻓﺔ ،ﻓﺈﻧﻪ ﻳﻨﻮﻱ ﺇﺩﺧﺎﻝ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ﻭﻳﻜﻮﻥ ﻗﺎﺭﻧـﺎﹰ، ﲟﺜﺎﻟﲔ:
ﻓﻴﺴﺘﻤﺮ ﰲ ﺇﺣﺮﺍﻣﻪ ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳊﺎﺝ. ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ :ﺍﻣﺮﺃﺓ ﺃﺣﺮﻣﺖ ﺑﺎﻟﻌﻤﺮﺓ ﻣﺘﻤﺘﻌﺔ ﺎ ﺇﱃ
ﻭﺃﻓﻀﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻤﺘﻊ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑـﻪ ﺍﳊﺞ ﻓﺤﺎﺿﺖ ﺃﻭ ﻧﻔﺴﺖ ﻗﺒﻞ ﺃﻥ ﺗﻄﻮﻑ ﻭﱂ ﺗﻄﻬﺮ ﺣـﱴ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﺤﺎﺑﻪ ﻭﺣﺜﻬﻢ ﻋﻠﻴﻪ ﺣﱴ ﻟـﻮ ﺟﺎﺀ ﻭﻗﺖ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ؛ ﻓﺈﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺗﻨﻮﻱ ﺇﺩﺧﺎﻝ
ﺃﺣﺮﻡ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺭﻧﹰﺎ ﺃﻭ ﻣﻔﺮﺩﹰﺍ ﻓﺈﻧﻪ ﻳﺘﺄﻛﺪ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻠـﺐ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ﻭﺗﻜﻮﻥ ﻗﺎﺭﻧﺔ ،ﻓﺘـﺴﺘﻤﺮ ﰲ ﺇﺣﺮﺍﻣﻬـﺎ
ﺇﺣﺮﺍﻣﻪ ﺇﱃ ﻋﻤﺮﺓ ﻟﻴﺼﲑ ﻣﺘﻤﺘﻌﹰﺎ ﻭﻟﻮ ﺑﻌﺪ ﺃﻥ ﻃﺎﻑ ﻭﺳﻌﻰ؛
ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻃﺎﻑ ﻭﺳﻌﻰ ﻋﺎﻡ ﺣﺠﺔ
=
ﺍﻟﻮﺩﺍﻉ ﻭﻣﻌﻪ ﺃﺻﺤﺎﺑﻪ ﺃﻣﺮ ﻛﻞ ﻣﻦ ﻟﻴﺲ ﻣﻌـﻪ ﻫـﺪﻱ ﺃﻥ ﺍﳍﺪﻱ ﻗﺎﻝ :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﲝﺠﺔ ﻭﻋﻤﺮﺓ ،ﻭﺇﻥ ﱂ ﻳﺴﻖ ﺍﳍﺪﻱ ـ ﻭﻫﻮ
ﺍﻷﻓﻀﻞ ـ ﻟﱮ ﺑﺎﻟﻌﻤﺮﺓ ﻭﺣﺪﻫﺎ ،ﻭﻻ ﺑﺪ ،ﻓﻘﺎﻝ " :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﺑﻌﻤﺮﺓ
ﻳﻘﻠﺐ ﺇﺣﺮﺍﻣﻪ ﻋﻤﺮﺓ ﻭﻳﻘﺼﺮ ﻭﳛﻞ ﻭﻗﺎﻝ" :ﻟﻮﻻ ﺃﱐ ﺳﻘﺖ " ﻓﺈﻥ ﻛﺎﻥ ﻟﱮ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ﻓﺴﺨﻪ ﻭﺟﻌﻠﻪ ﻋﻤﺮﺓ ،ﻷﻣﺮ ﺍﻟﻨﱯ ﺻـﻠﻰ
ﺍﳍﺪﻱ ﻟﻔﻌﻠﺖ ﻣﺜﻞ ﺍﻟﺬﻱ ﺃﻣﺮﺗﻜﻢ ﺑﻪ).<(١ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ،ﻭﻗﻮﻟﻪ" :ﺩﺧﻠﺖ ﺍﻟﻌﻤـﺮﺓ ﰲ ﺍﳊـﺞ ﺇﱃ ﻳـﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ" ﻭﺷﺒﻚ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﲔ ﺃﺻﺎﺑﻌﻪ .ﻭﻗﻮﻟﻪ " :ﻳـﺎ ﺁﻝ
ﳏﻤﺪ ﻣﻦ ﺣﺞ ﻣﻨﻜﻢ ﻓﻠﻴﻬﻞ ﺑﻌﻤﺮﺓ ﰲ ﺣﺠﺔ" ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﳊﺞ ﺭﻗﻢ ).(١٥٦٨ ﺇﱃ ﺍﳊﺞ".ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٣٠ ٢٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﺸﺮﻁ :ﺃﻥ ﺍﶈﺮﻡ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﻣﺎ ﳝﻨﻌﻪ ﻣﻦ ﻭﺇﻥ ﺧﺎﻑ ﺍﶈﺮﻡ ﺃﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺃﺩﺍﺀ ﻧـﺴﻜﻪ ﻟﻜﻮﻧـﻪ
ﲤﺎﻡ ﻧﺴﻜﻪ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺻﺪ ﻋﺪﻭ ﺟﺎﺯ ﻟـﻪ ﺍﻟﺘﺤﻠـﻞ ﻭﻻ ﻣﺮﻳﻀﹰﺎ ﺃﻭ ﺧﺎﺋﻔﹰﺎ ﻣﻦ ﻋﺪﻭ ﻭﳓﻮﻩ ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪ
ﻋﻠﻴﻪ).(١
ﺷﻲﺀ ﺇﺣﺮﺍﻣﻪ" :ﻓﺈﻥ ﺣﺒﺴﲏ ﺣﺎﺑﺲ ﻓﻤﺤﻠﻲ ﺣﻴﺚ ﺣﺒـﺴﺘﲏ"؛
]ﻭﻟﻴﺲ ﻟﻺﺣﺮﺍﻡ ﺻﻼﺓ ﲣﺼﻪ ،ﻟﻜﻦ ﺇﻥ ﺃﺩﺭﻛﺘﻪ ﺍﻟﺼﻼﺓ ﳊﺪﻳﺚ ﺿﺒﺎﻋﺔ ﺑﻨﺖ ﺍﻟﺰﺑﲑ – ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ ،-ﺃـﺎ
ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ ،ﻓﺼﻠﻰ ﰒ ﺃﺣﺮﻡ ﻋﻘﺐ ﺻﻼﺗﻪ ﻛﺎﻥ ﻟﻪ ﺃﺳـﻮﺓ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﱐ ﺃﺭﻳﺪ ﺍﳊﺞ ﻭﺃﻧﺎ ﺷﺎﻛﻴﺔ ،ﻓﻘﺎﻝ ﳍﺎ
ﺑﺮﺳﻮﻝ ﺍﷲ ،ﺣﻴﺚ ﺃﺣﺮﻡ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ . ﺍﻟﻨﱯ " :ﺣﺠﻲ ﻭﺍﺷﺘﺮﻃﻲ ﺃﻥ ﳏﻠﻲ ﺣﻴﺚ ﺣﺒﺴﺘﲏ" ﻣﺘﻔﻖ
ﻟﻜﻦ ﻣﻦ ﻛﺎﻥ ﻣﻴﻘﺎﺗﻪ ﺫﺍ ﺍﳊﻠﻴﻔﺔ ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳـﺼﻠﻲ ﻋﻠﻴﻪ> .ﻭﻗﺎﻝ" :ﺇﻥ ﻟﻚ ﻋﻠﻰ ﺭﺑﻚ ﻣﺎ ﺍﺳﺘﺜﻨﻴﺖ").(١
ﻓﻴﻬﺎ ،ﻻ ﳋﺼﻮﺹ ﺍﻹﺣﺮﺍﻡ ،ﻭﺇﳕـﺎ ﳋـﺼﻮﺹ ﺍﳌﻜـﺎﻥ ﻭﺃﻣﺎ ﻣﻦ ﻻ ﳜﺎﻑ ﻣﻦ ﻋﺎﺋﻖ ﻳﻌﻮﻗﻪ ﻋﻦ ﺇﲤﺎﻡ ﻧﺴﻜﻪ ﻓﺈﻧـﻪ
ﻭﺑﺮﻛﺘﻪ ،ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ، ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻁ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ
ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺑﻮﺍﺩﻱ ﺍﻟﻌﻘﻴﻖ ﻳﻘﻮﻝ " :ﺃﺗـﺎﱐ ﻳﺸﺘﺮﻁ ،ﻭﱂ ﻳﺄﻣﺮ ﺑﺎﻻﺷﺘﺮﺍﻁ ﻛﻞ ﺃﺣﺪ ،ﻭﺇﳕﺎ ﺃﻣﺮ ﺑﻪ ﺿﺒﺎﻋﺔ
ﺕ ﻣﻦ ﺭﰊ ﻓﻘﺎﻝ :ﺻﻞ ﰲ ﻫﺬﺍ ﺍﻟـﻮﺍﺩﻱ ﺍﳌﺒـﺎﺭﻙ، ﺍﻟﻠﻴﻠﺔ ﺁ ﺑﻨﺖ ﺍﻟﺰﺑﲑ ﻟﻮﺟﻮﺩ ﺍﳌﺮﺽ ﺎ<.
) (١ﻭﺫﻫﺐ ﺍﻷﻟﺒﺎﱐ ﺇﱃ ﻣﺸﺮﻭﻋﻴﺔ ﺫﻟﻚ ﻣﻄﻠﻘﺎﹰ ،ﻓﻘﺎﻝ" :ﻭﺇﻥ ﺃﺣﺐ ﻗﺮﻥ ﻣﻊ
ﺗﻠﺒﻴﺘﻪ ﺍﻻﺷﺘﺮﺍﻁ ﻋﻠﻰ ﺭﺑﻪ ﺗﻌﺎﱃ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻌﺎﺭﺽ ،ﻣـﻦ ﻣـﺮﺽ ﺃﻭ
ﺧﻮﻑ ،ﻓﻴﻘﻮﻝ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :
ﺤﻠﹼﻲ ﺣﻴﺚ ﺣﺒﺴﺘﲏ" ،ﻓﺈﻧﻪ ﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﻓﺤﺒﺲ ﺃﻭ ﻣﺮﺽ ﺟﺎﺯ ﺍﻟﻠﻬﻢ ﻣ
ﻟﻪ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺣﺠﺔ ﺃﻭ ﻋﻤﺮﺗﻪ ،ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻡ ﻭﺣﺞ ﻣﻦ ﻗﺎﺑﻞ ،ﺇﻻ ﺇﺫﺍ
ﻛﺎﻧﺖ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ،ﻓﻼ ﺑﺪ ﻣﻦ ﻗﻀﺎﺋﻬﺎ"ﺍﻫـ. ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺭﻗﻢ ) (٥٠٨٩ﻭﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﳊـﺞ
ﺭﻗﻢ ) (١٢٠٧ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﺭﻗﻢ ).(٢٧٦٦
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٣٢ ٣١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻹﻗﺮﺍﺭ ﺍﻟﻨﱯ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺰﻳﺪﻭﻥ ﻋﻠـﻰ ﺗﻠﺒﻴﺘـﻪ ﻭﻗﻞ :ﻋﻤﺮﺓ ﰲ )ﻭﰲ ﺭﻭﺍﻳﺔ :ﻋﻤﺮﺓ ﻭ( ﺣﺠﺔ " .
ﻗﻮﳍﻢ " :ﻟﺒﻴﻚ ﺫﺍ ﺍﳌﻌﺎﺭﺝ ،ﻟﺒﻴﻚ ﺫﺍ ﺍﻟﻔﻮﺍﺿﻞ" . ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ " :ﺃﻧﻪ ﺭﺅﻱ ) ﻭﰲ ﺭﻭﺍﻳـﺔ:
ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺰﻳﺪ ﻓﻴﻬﺎ " :ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ،ﻭﺍﳋـﲑ ﻱ ( ﻭﻫﻮ ﻣﻌﺮﺱ) (١ﺑﺬﻱ ﺍﳊﻠﻴﻔﺔ ﺑﺒﻄﻦ ﺍﻟﻮﺍﺩﻱ ،ﻗﻴﻞ ﻟﻪ: ﹸﺃ ﹺﺭ
ﺑﻴﺪﻳﻚ ،ﻭﺍﻟﺮﻏﺒﺎ ُﺀ ﺇﻟﻴﻚ ﻭﺍﻟﻌﻤﻞ". ﺇﻧﻚ ﺑﺒﻄﺤﺎﺀ ﻣﺒﺎﺭﻛﺔ".
ﻭﻳﺆﻣﺮ ﺍﳌﻠﱯ ﺑﺄﻥ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺑﺎﻟﺘﻠﺒﻴﺔ ،ﻟﻘﻮﻟﻪ " :ﺃﺗﺎﱐ ﰒ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻗﺎﺋﻤﹰﺎ ﰒ ﻳﻠﱯ ﺑﺎﻟﻌﻤﺮﺓ ﺃﻭ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ
ﺟﱪﻳﻞ ﻓﺄﻣﺮﱐ ﺃﻥ ﺁﻣﺮ ﺃﺻﺤﺎﰊ ﻭﻣـﻦ ﻣﻌـﻲ ﺃﻥ ﻳﺮﻓﻌـﻮﺍ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻳﻘﻮﻝ :ﺍﻟﻠﻬﻢ ﻫﺬﻩ ﺣﺠﺔ ﻻ ﺭﻳﺎﺀ ﻭﻻ ﲰﻌﺔ.
ﺃﺻﻮﺍﻢ ﺑﺎﻟﺘﻠﺒﻴﺔ" ،ﻭﻗﻮﻟﻪ " :ﺃﻓﻀﻞ ﺍﳊﺞ ﺍﻟ ﻌ ﺞ ﻭﺍﻟـﺜﹶﺞ)"(١؛ ﻭﻳﻠﱯ ﺑﺘﻠﺒﻴﺔ ﺍﻟﻨﱯ :
ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟـﻨﱯ ﺇﺫﺍ ﺃﺣﺮﻣـﻮﺍ ﱂ ﻳﺒﻠﻐـﻮﺍ ﺃ ـ " ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ ،ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴـﻚ،
)ﺍﻟ ﺮﻭﺣﺎﺀ( ﺣﱴ ﺗﺒﺢ ﺃﺻﻮﺍﻢ ،ﻭﻗﻮﻟﻪ " :ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺇﻥ ﺍﳊﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﳌﻠﻚ ،ﻻ ﺷﺮﻳﻚ ﻟﻚ " ﻭﻛﺎﻥ ﻻ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺎﺑﻄﹰﺎ ﻣﻦ ﺍﻟﺜﱠﻨﻴﹺﺔ ،ﻟـﻪ ﺟـﻮﺍﺭ ﺇﱃ ﺍﷲ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ .
ﺗﻌﺎﱃ ﺑﺎﻟﺘﻠﺒﻴﺔ ". ﺏ ـ ﻭﻛﺎﻥ ﻣﻦ ﺗﻠﺒﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻟﺒﻴﻚ
ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﺘﻠﺒﻴﺔ ﻛﺎﻟﺮﺟﺎﻝ ﻟﻌﻤﻮﻡ ﺍﳊﺪﻳﺜﲔ ﺍﻟـﺴﺎﺑﻘﲔ ﺇﻟﻪ ﺍﳊﻖ".
ﻓﲑﻓﻌﻦ ﺃﺻﻮﺍﻦ ﻣﺎ ﱂ ﻳﺨﺶ ﺍﻟﻔﺘﻨﺔ ،ﻭﻷﻥ ﻋﺎﺋﺸﺔ ﻛﺎﻧـﺖ ﻭﺍﻟﺘﺰﺍﻡ ﺗﻠﺒﻴﺘﻪ ﺃﻓﻀﻞ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ ﺟﺎﺋﺰﺓ
) ) (١ﺍﻟﻌﺞ ( :ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺘﻠﺒﻴﺔ ،ﻭ ) ﺍﻟﺜﺞ ( :ﺳﻴﻼﻥ ﺩﻣﺎﺀ ﺍﳍـﺪﻱ
ﻭﺍﻷﺿﺎﺣﻲ .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ. ) (١ﻣﻦ ﺍﻟﺘﻌﺮﻳﺲ ،ﻭﻫﻮ ﻧﺰﻭﻝ ﺍﳌﺴﺎﻓﺮ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻧﺰﻟﺔ ﻟﻠﻨﻮﻡ ﻭﺍﻻﺳﺘﺮﺍﺣﺔ " .
ﺎﻳﺔ " .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٣٤ ٣٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ" .ﻭﲞﺎﺻﺔ ﻛﻠﻤﺎ ﻋﻼ ﺷﺮﻓﹰﺎ ،ﺃﻭ ﻫﺒﻂ ﻭﺍﺩﻳﹰﺎ)،(١ ﺗﺮﻓﻊ ﺻﻮﺎ ﺣﱴ ﻳﺴﻤﻌﻬﺎ ﺍﻟﺮﺟﺎﻝ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻄﻴﺔ :ﲰﻌﺖ
ﻟﻠﺤﺪﻳﺚ ﺍﳌﺘﻘﺪﻡ ﻗﺮﻳﺒﹰﺎ" :ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺎﺋﺸﺔ ﺗﻘﻮﻝ :ﺇﱐ ﻷﻋﻠﻢ ﻛﻴﻒ ﻛﺎﻧﺖ ﺗﻠﺒﻴﺔ ﺭﺳـﻮﻝ ﺍﷲ
ﻫﺎﺑﻄﹰﺎ ﻣﻦ ﺍﻟﺜﻨﻴﺔ ،ﻟﻪ ﺟﻮﺍﺭ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﺑﺎﻟﺘﻠﺒﻴـﺔ" .ﻭﰲ ،ﰒ ﲰﻌﺘﻬﺎ ﺗﻠﱯ ﺑﻌﺪ ﺫﻟﻚ " :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ " . . .
ﺣﺪﻳﺚ ﺁﺧﺮ" :ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﺇﺫﺍ ﺍﳓﺪﺭ ﰲ ﺍﻟﻮﺍﺩﻱ ﻳﻠﱯ". ﺇﱁ). (١
ﻭﻟﻪ ﺃﻥ ﳜﻠﻄﻬﺎ ﺑﺎﻟﺘﻠﺒﻴﺔ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻟﻘﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ : ﻭﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ :ﺧﺮﺝ ﻣﻌﺎﻭﻳﺔ ﻟﻴﻠﺔ ﺍﻟﻨﻔﺮ ﻓﺴﻤﻊ
ﺧﺮﺟﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻓﻤﺎ ﺗﺮﻙ ﺍﻟﺘﻠﺒﻴﺔ ﺣﱴ ﺭﻣﻰ ﲨﺮﺓ ﺻﻮﺕ ﺗﻠﺒﻴﺔ ﻓﻘﺎﻝ :ﻣﻦ ﻫﺬﺍ؟ ﻗﻴﻞ :ﻋﺎﺋـﺸﺔ ﺃﻡ ﺍﳌـﺆﻣﻨﲔ
ﺍﻟﻌﻘﺒﺔ ،ﺇﻻ ﺃﻥ ﳜﻠﻄﻬﺎ ﺑﺘﻠﺒﻴﺔ ﺃﻭ ﻠﻴﻞ[. ﺍﻋﺘﻤﺮﺕ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ .ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻌﺎﺋﺸﺔ ﻓﻘﺎﻟـﺖ :ﻟـﻮ
ﺳﺄﻟﲏ ﻷﺧﱪﺗﻪ.
ﻭﻳﻠﺘﺰﻡ ﺍﻟﺘﻠﺒﻴﺔ ،ﻷﺎ "ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﳊﺞ" ﻭﻟﻘﻮﻟﻪ " :ﻣﺎ
ﺐ ﻳﻠﱯ ﺇﻻ ﻟﺒﻰ ﻣﺎ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﴰﺎﻟﻪ ﻣﻦ ﺷـﺠﺮ ﻣﻦ ﻣﻠ
ﻭﺣﺠﺮ ،ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻷﺭﺽ ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎ ـ ﻳﻌﲏ ـ ﻋﻦ
) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻛﻤﺎ ﰲ " ﺍﶈﻠﻰ " ) ،(٩٥-٩٤/٧ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ،
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ " ﻣﻨﺴﻜﻪ " " :ﻭﺍﳌﺮﺃﺓ ﺗﺮﻓﻊ ﺻﻮﺎ ﲝﻴﺚ ﺗﺴﻤﻊ
ﺭﻓﻴﻘﺎﺎ ،ﻭﻳﺴﺘﺤﺐ ﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ "...ﺍﻫـ
) (١ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ" :ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺘﻠﺒﻴـﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ " :ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺃﺣﺮﻡ ﻭﻗـﺎﻝ:
ﺧﺼﻮﺻﹰﺎ ﻋﻨﺪ ﺗﻐﲑ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﺯﻣﺎﻥ ﻣﺜﻞ ﺃﻥ ﻳﻌﻠﻮ ﻣﺮﺗﻔﻌﺎﹰ ،ﺃﻭ ﻳـﱰﻝ ﻟﺒﻴﻚ ﻋﻤﺮﺓ ،ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ ،ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ ،ﺇﻥ ﺍﳊﻤﺪ
ﻣﻨﺨﻔﻀﺎﹰ ،ﺃﻭ ﻳﻘﺒﻞ ﺍﻟﻠﻴﻞ ﺃﻭ ﺍﻟﻨﻬﺎﺭ ،ﻭﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺑﻌـﺪﻫﺎ ﺭﺿـﻮﺍﻧﻪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﳌﻠﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ .ﻳﺮﻓﻊ ﺍﻟﺮﺟﻞ ﺻﻮﺗﻪ ﺑﺬﻟﻚ ،ﻭﺍﳌﺮﺃﺓ
ﻭﺍﳉﻨﺔ ،ﻭﻳﺴﺘﻌﻴﺬ ﺑﺮﲪﺘﻪ ﻣﻦ ﺍﻟﻨﺎﺭ"ﺍﻫـ ﺗﻘﻮﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﻤﻊ ﻣﻦ ﲜﻨﺒﻬﺎ"ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٣٦ ٣٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﰒ ﺇﻥ ﻛﺎﻥ ﺍﻟﺼﱯ ﺩﻭﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻧﻮﻯ ﻋﻨﻪ ﺍﻹﺣﺮﺍﻡ ﻭﻟﻴﻪ، ل
ﻓﻴﺠﺮﺩﻩ ﻣﻦ ﺍﳌﺨﻴﻂ ﻭﻳﻠﱯ ﻋﻨﻪ ،ﻭﻳﺼﲑ ﺍﻟﺼﱯ ﳏﺮﻣﹰﺎ ﺑﺬﻟﻚ، $מא
א " .ل ز نא*+,מ
ﻓﻴﻤﻨﻊ ﳑﺎ ﳝﻨﻊ ﻋﻨﻪ ﺍﶈﺮﻡ ﺍﻟﻜﺒﲑ ،ﻭﻫﻜﺬﺍ ﺍﳉﺎﺭﻳﺔ ﺍﻟـﱵ ﺩﻭﻥ
ﻳﺼﺢ ﺣﺞ ﺍﻟﺼﱯ ﺍﻟﺼﻐﲑ ﻭﺍﳉﺎﺭﻳﺔ ﺍﻟـﺼﻐﲑﺓ؛ ﳌـﺎ ﰲ
ﺍﻟﺘﻤﻴﻴﺰ ﻳﻨﻮﻱ ﻋﻨﻬﺎ ﺍﻹﺣﺮﺍﻡ ﻭﻟﻴﻬﺎ ،ﻭﻳﻠﱯ ﻋﻨـﻬﺎ ،ﻭﺗـﺼﲑ
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،-ﺃﻥ
ﳏﺮﻣﺔ ﺑﺬﻟﻚ ،ﻭﲤﻨﻊ ﳑﺎ ﲤﻨﻊ ﻣﻨﻪ ﺍﶈﺮﻣﺔ ﺍﻟﻜﺒﲑﺓ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ
ﺍﻣﺮﺃﺓ ﺭﻓﻌﺖ ﺇﱃ ﺍﻟﻨﱯ ﺻﺒﻴﹰﺎ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﳍﺬﺍ
ﻳﻜﻮﻧﺎ ﻃﺎﻫﺮﻱ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻷﺑـﺪﺍﻥ ﺣـﺎﻝ ﺍﻟﻄـﻮﺍﻑ؛ ﻷﻥ
ﺣﺞ؟ ﻓﻘﺎﻝ ":ﻧﻌﻢ ،ﻭﻟﻚ ﺃﺟﺮ ".
ﺍﻟﻄﻮﺍﻑ ﻳﺸﺒﻪ ﺍﻟﺼﻼﺓ ،ﻭﺍﻟﻄﻬﺎﺭﺓ ﺷﺮﻁ ﻟﺼﺤﺘﻬﺎ.
ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻝ:
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﱯ ﻭﺍﳉﺎﺭﻳﺔ ﳑﻴﺰﻳﻦ ﺃﺣﺮﻣﺎ ﺑﺈﺫﻥ ﻭﻟﻴﻬﻤـﺎ،
"ﺣﺞ ﰊ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﺎ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ" .ﻟﻜﻦ ﻻ
ﻭﻓﻌﻼ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻟﻐـﺴﻞ ﻭﺍﻟﻄﻴـﺐ
ﳚﺰﺋﻬﻤﺎ ﻫﺬﺍ ﺍﳊﺞ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ.
ﻭﳓﻮﳘﺎ ،ﻭﻭﻟﻴﻬﻤﺎ ﻫﻮ ﺍﳌﺘﻮﱄ ﻟﺸﺌﻮﻤﺎ ﺍﻟﻘﺎﺋﻢ ﲟﺼﺎﳊﻬﻤﺎ،
ﻭﻫﻜﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﻤﻠﻮﻙ ﻭﺍﳉﺎﺭﻳﺔ ﺍﳌﻤﻠﻮﻛﺔ ﻳﺼﺢ ﻣﻨـﻬﻤﺎ
ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺑﺎﳘﺎ ﺃﻭ ﺃﻣﻬﻤﺎ ﺃﻭ ﻏﲑﳘﺎ ،ﻭﻳﻔﻌﻞ ﺍﻟﻮﱄ ﻋﻨﻬﻤﺎ
ﺍﳊﺞ ،ﻭﻻ ﳚﺰﺋﻬﻤﺎ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ؛ ﳌﺎ ﺛﺒﺖ ﻣﻦ ﺣﺪﻳﺚ
ﻣﺎ ﻋﺠﺰﺍ ﻋﻨﻪ ،ﻛﺎﻟﺮﻣﻲ ﻭﳓﻮﻩ ،ﻭﻳﻠﺰﻣﻬﻤﺎ ﻓﻌﻞ ﻣﺎ ﺳـﻮﻯ
ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ":ﺃﳝﺎ ﺻـﱯ
ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺎﺳﻚ ،ﻛـﺎﻟﻮﻗﻮﻑ ﺑﻌﺮﻓـﺔ ،ﻭﺍﳌﺒﻴـﺖ ﲟـﲎ
ﺣﺞ ﰒ ﺑﻠﻎ ﺍﳊﻨﺚ ﻓﻌﻠﻴﻪ ﺃﻥ ﳛﺞ ﺣﺠﺔ ﺃﺧﺮﻯ ،ﻭﺃﳝﺎ ﻋﺒـﺪ
ﻭﻣﺰﺩﻟﻔﺔ ،ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ،ﻓﺈﻥ ﻋﺠﺰﺍ ﻋـﻦ ﺍﻟﻄـﻮﺍﻑ
ﺣﺞ ﰒ ﺃﻋﺘﻖ ﻓﻌﻠﻴﻪ ﺣﺠﺔ ﺃﺧﺮﻯ" ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ،
ﻭﺍﻟﺴﻌﻲ ﻃﻴﻒ ﻤﺎ ﻭﺳﻌﻰ ﻤـﺎ ﳏﻤـﻮﻟﲔ ،ﻭﺍﻷﻓـﻀﻞ
ﻭﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٣٨ ٣٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﳊﺪﺙ ﻭﺍﻟﻨﺠﺲ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻄﻮﺍﻑ ،ﻛﺎﶈﺮﻡ ﺍﻟﻜﺒﲑ، ﳊﺎﻣﻠﻬﻤﺎ ﺃﻻ ﳚﻌﻞ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟـﺴﻌﻲ ﻣـﺸﺘﺮﻛﲔ ﺑﻴﻨـﻪ
ﻭﻟﻴﺲ ﺍﻹﺣﺮﺍﻡ ﻋﻦ ﺍﻟﺼﱯ ﺍﻟﺼﻐﲑ ﻭﺍﳉﺎﺭﻳﺔ ﺍﻟﺼﻐﲑﺓ ﺑﻮﺍﺟﺐ ﻭﺑﻴﻨﻬﻤﺎ ،ﺑﻞ ﻳﻨﻮﻱ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﳍﻤﺎ ،ﻭﻳﻄﻮﻑ ﻟﻨﻔﺴﻪ
ﻋﻠﻰ ﻭﻟﻴﻬﻤﺎ ،ﺑﻞ ﻫﻮ ﻧﻔﻞ ،ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﻓﻠﻪ ﺃﺟﺮ ﻭﺇﻥ ﺗﺮﻙ ﻃﻮﺍﻓﹰﺎ ﻣﺴﺘﻘﻼﹰ ،ﻭﻳﺴﻌﻰ ﻟﻨﻔﺴﻪ ﺳﻌﻴﹰﺎ ﻣـﺴﺘﻘﻼﹰ؛ ﺍﺣﺘﻴﺎﻃـﹰﺎ
ﺫﻟﻚ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﻼ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ" :ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﱃ ﻣﺎ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﻋﻤ ﹰ
>ﻭﺃﺣﻜﺎﻡ ﺇﺣﺮﺍﻡ ﺍﻟﺼﻐﲑ ﻛﺄﺣﻜﺎﻡ ﺇﺣﺮﺍﻡ ﺍﻟﻜـﺒﲑ؛ ﻷﻥ ﻻ ﻳﺮﻳﺒﻚ" ،ﻓﺈﻥ ﻧﻮﻯ ﺍﳊﺎﻣﻞ ﺍﻟﻄﻮﺍﻑ ﻋﻨﻪ ﻭﻋﻦ ﺍﶈﻤـﻮﻝ
ﺍﻟﻨﱯ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺛﺒﺖ ﺃﻥ ﻟﻪ ﺣﺠﹰﺎ ﻓﺈﺫﺍ ﺛﺒﺖ ﺍﳊﺞ ﻭﺍﻟﺴﻌﻲ ﻋﻨﻪ ﻭﻋﻦ ﺍﶈﻤﻮﻝ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﰲ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ)(١؛
ﺛﺒﺘﺖ ﺃﺣﻜﺎﻣﻪ ﻭﻟﻮﺍﺯﻣﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻐﲑ ﺫﻛﺮﹰﺍ ﻷﻥ ﺍﻟﻨﱯ ﱂ ﻳﺄﻣﺮ ﺍﻟﱵ ﺳﺄﻟﺘﻪ ﻋﻦ ﺣﺞ ﺍﻟﺼﱯ ﺃﻥ ﺗﻄﻮﻑ
ﺟﻨﺐ ﻣﺎ ﳚﺘﻨﺒﻪ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺒﲑ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ ﺟﻨﺒﺖ ﻣﺎ ﻟﻪ ﻭﺣﺪﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﹰﺎ ﻟﺒﻴﻨﻪ ،ﻭﺍﷲ ﺍﳌﻮﻓﻖ.
ﲡﺘﻨﺒﻪ ﺍﳌﺮﺃﺓ ﺍﻟﻜﺒﲑﺓ ،ﻟﻜﻦ ﻋﻨﺪ ﺍﻟﺼﻐﲑ ﲟﱰﻟﺔ ﺧﻄﺄ ﺍﻟﻜـﺒﲑ، ﻭﻳﺆﻣﺮ ﺍﻟﺼﱯ ﺍﳌﻤﻴﺰ ﻭﺍﳉﺎﺭﻳﺔ ﺍﳌﻤﻴـﺰﺓ ﺑﺎﻟﻄﻬـﺎﺭﺓ ﻣـﻦ
ﻓﺈﺫﺍ ﻓﻌﻞ ﺑﻨﻔﺴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﳏﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ ﻓﻼ ﻓﺪﻳﺔ ﻋﻠﻴﻪ
ﻭﻻ ﻋﻠﻰ ﻭﻟﻴﻪ<. ) (١ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ،ﻓﻘﺎﻝ " :ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﱯ
ﻏﲑ ﳑﻴﺰ ﻓﺈﻥ ﻭﻟﻴﻪ ﻳﻨﻮﻱ ﻟﻪ ﺍﻹﺣﺮﺍﻡ ﻭﻳﺮﻣﻲ ﻋﻨﻪ ﻭﳛﻀﺮﻩ ﻣﺸﺎﻋﺮ ﺍﳊﺞ
ﻭﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ ﻭﻣﲎ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ ﺑﻪ ،ﻭﻻ ﻳﺼﺢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻥ
ﻳﻨﻮﻱ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﻟﻨﻔﺴﻪ ﻭﻫﻮ ﻳﻄﻮﻑ ﻭﻳـﺴﻌﻰ ﺑﺎﻟـﺼﱯ؛ ﻷﻥ
ﺍﻟﺼﱯ ﻫﻨﺎ ﱂ ﳛﺼﻞ ﻣﻨﻪ ﻧﻴﺔ ﻭﻻ ﻋﻤﻞ ﻭﺇﳕﺎ ﺍﻟﻨﻴﺔ ﻣﻦ ﺣﺎﻣﻠﻪ ﻓﻼ ﻳـﺼﺢ
ﻋﻤﻞ ﻭﺍﺣﺪ ﺑﻨﻴﺘﲔ ﻟﺸﺨﺼﲔ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﱯ ﳑﻴـﺰ ﻷﻧـﻪ
ﺣﺼﻞ ﻣﻨﻪ ﻧﻴﺔ ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ،ﻫﺬﺍ ﻣﺎ ﻇﻬﺮ ﱄ ،ﻭﻋﻠﻴﻪ ﻓﻴﻄـﻮﻑ
ﺍﻟﻮﱄ ﻭﻳﺴﻌﻰ ﺃﻭﻻﹰ ﻋﻦ ﻧﻔﺴﻪ ،ﰒ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ ﺑﺎﻟﺼﱯ ﺃﻭ ﻳﺴﻠﻤﻪ ﺇﱃ
ﺛﻘﺔ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ ﺑﻪ"ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤٠ ٣٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻋﻤﺎ ﻳﻠﺒﺲ ﺍﶈﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ،ﰒ ﳌﺎ ﺧﻄﺐ ﺍﻟﻨﺎﺱ ﺑﻌﺮﻓـﺎﺕ ل
ﺃﺫﻥ ﰲ ﻟﺒﺲ ﺍﳋﻔﲔ ﻋﻨﺪ ﻓﻘﺪ ﺍﻟﻨﻌﻠﲔ ،ﻭﱂ ﻳﺄﻣﺮ ﺑﻘﻄﻌﻬﻤـﺎ، ن/وא
א,אמو 0מ
ﻭﻗﺪ ﺣﻀﺮ ﻫﺬﻩ ﺍﳋﻄﺒﺔ ﻣﻦ ﱂ ﻳﺴﻤﻊ ﺟﻮﺍﺑـﻪ ﰲ ﺍﳌﺪﻳﻨـﺔ،
ﻻ ﳚﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺑﻌﺪ ﻧﻴﺔ ﺍﻹﺣﺮﺍﻡ – ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻛﺮﹰﺍ ﺃﻭ
ﻭﺗﺄﺧﲑ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﻏﲑ ﺟﺎﺋﺰ ،ﻛﻤﺎ ﻗﺪ ﻋﻠﻢ ﰲ
ﺃﻧﺜﻰ – ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻌﺮﻩ ﺃﻭ ﺃﻇﻔﺎﺭﻩ ﺃﻭ ﻳﺘﻄﻴﺐ .
ﻋﻠﻤﻲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ،ﻓﺜﺒﺖ ﺑﺬﻟﻚ ﻧـﺴﺦ ﺍﻷﻣـﺮ
ﻭﻻ ﳚﻮﺯ ﻟﻠﺬﻛﺮ ﺧﺎﺻﺔ ﺃﻥ ﻳﻠﺒﺲ ﳐﻴﻄﹰﺎ ﻋﻠـﻰ ﲨﻠﺘـﻪ،
ﺑﺎﻟﻘﻄﻊ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﹰﺎ ﻟﺒﻴﻨﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻳﻌﲏ :ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﺍﻟﱵ ﻓﺼﻞ ﻭﺧﻴﻂ ﻋﻠﻴﻬﺎ ،ﻛـﺎﻟﻘﻤﻴﺺ ،ﺃﻭ
ﻭﳚﻮﺯ ﻟﻠﻤﺤﺮﻡ ﻟﺒﺲ ﺍﳋﻔﺎﻑ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺩﻭﻥ ﺍﻟﻜﻌﺒﲔ؛
ﻋﻠﻰ ﺑﻌﻀﻪ؛ ﻛﺎﻟﻔﺎﻧﻠﺔ ﻭﺍﻟﺴﺮﺍﻭﻳﻞ ،ﻭﺍﳋﻔﲔ ،ﻭﺍﳉﻮﺭﺑﲔ ،ﺇﻻ
ﻟﻜﻮﺎ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﻌﻠﲔ.
ﺇﺫﺍ ﱂ ﳚﺪ ﺇﺯﺍﺭﹰﺍ ﺟﺎﺯ ﻟﻪ ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ،ﻭﻛﺬﺍ ﻣﻦ ﱂ ﳚـﺪ
ﻭﳚﻮﺯ ﻟﻪ ﻋﻘﺪ ﺍﻹﺯﺍﺭ ﻭﺭﺑﻄﻪ ﲞﻴﻂ ﻭﳓﻮﻩ ،ﻟﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ
ﻧﻌﻠﲔ ﺟﺎﺯ ﻟﻪ ﻟﺒﺲ ﺍﳋﻔﲔ ﻣﻦ ﻏﲑ ﻗﻄﻊ؛ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺍﳌﻘﺘﻀﻲ ﻟﻠﻤﻨﻊ.
– ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﺃﻥ ﺍﻟﻨﱯ
ﻭﳚﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻐﺘﺴﻞ ﻭﻳﻐﺴﻞ ﺭﺃﺳـﻪ ﻭﳛﻜـﻪ ﺇﺫﺍ
ﻗﺎﻝ " :ﻣﻦ ﱂ ﳚﺪ ﻧﻌﻠﲔ ﻓﻠﻴﻠﺒﺲ ﺍﳋﻔﲔ ،ﻭﻣﻦ ﱂ ﳚﺪ ﺇﺯﺍﺭﹰﺍ
ﺍﺣﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﺑﺮﻓﻖ ﻭﺳﻬﻮﻟﺔ ﻓﺈﻥ ﺳﻘﻂ ﻣﻦ ﺭﺃﺳﻪ ﺷـﻲﺀ
ﻓﻠﻴﻠﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ".
ﺑﺴﺒﺐ ﺫﻟﻚ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴﻪ.
ﻭﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ –
ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﶈﺮﻣﺔ ﺃﻥ ﺗﻠـﺒﺲ ﳐﻴﻄـﹰﺎ ﻟﻮﺟﻬﻬـﺎ،
ﻣﻦ ﺍﻷﻣﺮ ﺑﻘﻄﻊ ﺍﳋﻔﲔ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﻟﺒﺴﻬﻤﺎ ﻟﻔﻘﺪ ﺍﻟﻨﻌﻠﲔ
ﻛﺎﻟﱪﻗﻊ ﻭﺍﻟﻨﻘﺎﺏ ،ﺃﻭ ﻟﻴﺪﻳﻬﺎ ،ﻛﺎﻟﻘﻔﺎﺯﻳﻦ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ :
ﻓﻬﻮ ﻣﻨﺴﻮﺥ؛ ﻷﻥ ﺍﻟﻨﱯ ﺃﻣﺮ ﺑﺬﻟﻚ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﳌﺎ ﺳـﺌﻞ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤٢ ٤١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻳﺒﺪﻳ ﻦ ﺯﹺﻳﻨﺘ ﻬ ﻦ ﹺﺇﻟﱠﺎ ﻟﺒﻌﻮﹶﻟﺘ ﹺﻬ ﻦ )ﺍﻟﻨﻮﺭ :ﻣﻦ ﺍﻵﻳـﺔ ،(٣١ﻭﻻ "ﻻ ﺗﻨﺘﻘﺐ ﺍﳌﺮﺃﺓ ﻭﻻ ﺗﻠﺒﺲ ﺍﻟﻘﻔـﺎﺯﻳﻦ" ﺭﻭﺍﻩ ﺍﻟﺒﺨـﺎﺭﻱ.
ﺭﻳﺐ ﺃﻥ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺰﻳﻨﺔ ،ﻭﺍﻟﻮﺟﻪ ﰲ ﺫﻟﻚ ﻭﺍﻟﻘﻔﺎﺯﺍﻥ :ﳘﺎ ﻣﺎ ﳜﺎﻁ ﺃﻭ ﻳﻨﺴﺞ ﻣﻦ ﺍﻟﺼﻮﻑ ﺃﻭ ﺍﻟﻘﻄـﻦ
ﺃﺷﺪ ﻭﺃﻋﻈﻢ ،ﻭﻗﺎﻝ ﺗﻌـﺎﱃ :ﻭﹺﺇﺫﹶﺍ ﺳـﹶﺄﹾﻟﺘﻤﻮ ﻫ ﻦ ﻣﺘﺎﻋـﹰﺎ ﺃﻭ ﻏﲑﳘﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻴﺪﻳﻦ.
ﺏ ﹶﺫﻟﻜﹸـ ﻢ ﹶﺃ ﹾﻃﻬـ ﺮ ﻟ ﹸﻘﻠﹸـﻮﹺﺑ ﹸﻜ ﻢ
ﻓﹶﺎ ﺳﺄﹶﻟﻮ ﻫ ﻦ ﻣ ﻦ ﻭﺭﺍ ِﺀ ﺣﺠـﺎ ﹴ ﻭﻳﺒﺎﺡ ﳍﺎ ﻣﻦ ﺍﳌﺨﻴﻂ ﻣﺎ ﺳـﻮﻯ ﺫﻟـﻚ؛ ﻛـﺎﻟﻘﻤﻴﺺ
ﻭ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ﻦ )ﺍﻷﺣﺰﺍﺏ :ﻣﻦ ﺍﻵﻳﺔ.(٥٣ ﻭﺍﻟﺴﺮﺍﻭﻳﻞ ،ﻭﺍﳋﻔﲔ ،ﻭﺍﳉﻮﺍﺭﺏ ﻭﳓﻮ ﺫﻟﻚ.
ﻭﺃﻣﺎ ﻣﺎ ﺍﻋﺘﺎﺩﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺟﻌﻞ ﺍﻟﻌﺼﺎﺑﺔ ﲢﺖ ﻭﻛﺬﻟﻚ ﻳﺒﺎﺡ ﳍﺎ ﺳﺪﻝ ﲬﺎﺭﻫـﺎ ﻋﻠـﻰ ﻭﺟﻬﻬـﺎ ﺇﺫﺍ
ﺍﳋﻤﺎﺭ ﻟﺘﺮﻓﻌﻪ ﻋﻦ ﻭﺟﻬﻬﺎ ﻓﻼ ﺃﺻﻞ ﻟﻪ ﰲ ﺍﻟـﺸﺮﻉ ﻓﻴﻤـﺎ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﺫﻟﻚ ﺑﻼ ﻋﺼﺎﺑﺔ ،ﻭﺇﻥ ﻣﺲ ﺍﳋﻤﺎﺭ ﻭﺟﻬﻬـﺎ
ﻧﻌﻠﻢ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻋﹰﺎ ﻟﺒﻴﻨﻪ ﺍﻟﺮﺳﻮﻝ ﻷﻣﺘﻪ ﻭﱂ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﺎ؛ ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ – ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ –
ﳚﺰ ﻟﻪ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ. ﻗﺎﻟﺖ":ﻛﺎﻥ ﺍﻟﺮﻛﺒﺎﻥ ﳝﺮﻭﻥ ﺑﻨﺎ ﻭﳓﻦ ﻣﻊ ﺭﺳـﻮﻝ ﺍﷲ
ﻭﳚﻮﺯ ﻟﻠﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻏﺴﻞ ﺛﻴﺎﺑـﻪ ﺍﻟـﱵ ﳏﺮﻣﺎﺕ ،ﻓﺈﺫﺍ ﺣﺎﺫﻭﻧﺎ ﺳﺪﻟﺖ ﺇﺣﺪﺍﻧﺎ ﺟﻠﺒﺎﺎ ﻣﻦ ﺭﺃﺳـﻬﺎ
ﺃﺣﺮﻡ ﻓﻴﻬﺎ ﻣﻦ ﻭﺳﺦ ﺃﻭ ﳓﻮﻩ ،ﻭﳚﻮﺯ ﻟﻪ ﺇﺑﺪﺍﳍﺎ ﺑﻐﲑﻫﺎ . ﻋﻠﻰ ﻭﺟﻬﻬﺎ ،ﻓﺈﺫﺍ ﺟﺎﻭﺯﻭﻧﺎ ﻛﺸﻔﻨﺎﻩ" .ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ،
ﻭﻻ ﳚﻮﺯ ﻟﻪ ﻟﺒﺲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻣﺴﻪ ﺍﻟﺰﻋﻔـﺮﺍﻥ ﺃﻭ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ،ﻭﺃﺧﺮﺝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﻣﺜﻠﻪ.
ﺍﻟﻮﺭﺱ؛ ﻷﻥ ﺍﻟﻨﱯ ﻰ ﻋﻦ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤـﺮ ﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﺗﻐﻄﻲ ﻳﺪﻳﻬﺎ ﺑﺜﻮﺎ ﺃﻭ ﻏﲑﻩ ،ﻭﳚـﺐ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ . ﻋﻠﻴﻬﺎ ﺗﻐﻄﻴﺔ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﲝـﻀﺮﺓ ﺍﻟﺮﺟـﺎﻝ
ﻭﳚﺐ ﻋﻠﻰ ﺍﶈﺮﻡ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺮﻓﺚ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﳉـﺪﺍﻝ؛ ﺍﻷﺟﺎﻧﺐ؛ ﻷﺎ ﻋﻮﺭﺓ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﻭﻻ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤٤ ٤٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﰲ ﺍﻟﺬﻱ ﺳﻘﻂ ﻋﻦ ﺭﺍﺣﻠﺘـﻪ ﻳـﻮﻡ ﻋﺮﻓـﺔ ﺽ ﻓﻴ ﹺﻬ ﻦ
ﺕ ﹶﻓ ﻤ ﻦ ﹶﻓ ﺮ
ﺤ ﺞ ﹶﺃ ﺷ ﻬ ﺮ ﻣ ﻌﻠﹸﻮﻣﺎ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺍﹾﻟ
ﻭﻣﺎﺕ" :ﺍﻏﺴﻠﻮﻩ ﲟﺎﺀ ﻭﺳﺪﺭ ﻭﻛﻔﻨﻮﻩ ﰲ ﺛﻮﺑﻴﻪ ﻭﻻ ﲣﻤﺮﻭﺍ ﺤ ﺞ )ﺍﻟﺒﻘﺮﺓ: ﻕ ﻭﻻ ﹺﺟﺪﺍ ﹶﻝ ﻓﻲ ﺍﹾﻟ ﺚ ﻭﻻ ﹸﻓﺴﻮ ﺤ ﺞ ﻓﹶﻼ ﺭﹶﻓ ﹶ ﺍﹾﻟ
ﺭﺃﺳﻪ ﻭﻭﺟﻬﻪ ،ﻓﺈﻧﻪ ﻳﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻠﺒﻴﹰﺎ" ،ﻣﺘﻔﻖ ﻋﻠﻴـﻪ، ﻣﻦ ﺍﻵﻳﺔ.(١٩٧
ﻭﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ. ﻭﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ " :ﻣﻦ ﺣﺞ ﻓﻠﻢ ﻳﺮﻓﺚ ﻭﱂ
ﻭﺃﻣﺎ ﺍﺳﺘﻈﻼﻟﻪ ﺑﺴﻘﻒ ﺍﻟﺴﻴﺎﺭﺓ ﺃﻭ ﺍﻟﺸﻤﺴﻴﺔ ﺃﻭ ﳓﻮﳘـﺎ ﻳﻔﺴﻖ ﺭﺟﻊ ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ".
ﻓﻼ ﺑﺎﺱ ﺑﻪ ،ﻛﺎﻻﺳﺘﻈﻼﻝ ﺑﺎﳋﻴﻤﺔ ﻭﺍﻟﺸﺠﺮﺓ؛ ﳌﺎ ﺛﺒـﺖ ﰲ ﻭﺍﻟﺮﻓﺚ :ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳉﻤﺎﻉ ،ﻭﻋﻠﻰ ﺍﻟﻔﺤﺶ ﻣﻦ ﺍﻟﻘﻮﻝ
ﺍﻟﺼﺤﻴﺢ ،ﺃﻥ ﺍﻟﻨﱯ ﻇﻠﻞ ﻋﻠﻴﻪ ﺑﺜﻮﺏ ﺣﲔ ﺭﻣﻰ ﲨـﺮﺓ ﻭﺍﻟﻔﻌﻞ.
ﺍﻟﻌﻘﺒﺔ ،ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﺿﺮﺑﺖ ﻟﻪ ﻗﺒﺔ ﺑﻨﻤﺮﺓ ،ﻓﱰﻝ ﲢﺘﻬﺎ ﻭﺍﻟﻔﺴﻮﻕ :ﺍﳌﻌﺎﺻﻲ.
ﺣﱴ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﻋﺮﻓﺔ . ﻭﺍﳉﺪﻝ :ﺍﳌﺨﺎﺻﻤﺔ ﰲ ﺍﻟﺒﺎﻃﻞ ،ﺃﻭ ﻓﻴﻤﺎ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴـﻪ،
ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﶈﺮﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺍﻟﱪﻱ ﻓﺄﻣﺎ ﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻹﻇﻬﺎﺭ ﺍﳊﻖ ﻭﺭﺩ ﺍﻟﺒﺎﻃﻞ ﻓﻼ
ﻭﺍﳌﻌﺎﻭﻧﺔ ﰲ ﺫﻟﻚ ﻭﺗﻨﻔﲑﻩ ﻣﻦ ﻣﻜﺎﻧﻪ ،ﻭﻋﻘـﺪ ﺍﻟﻨﻜـﺎﺡ، ﻉ ﹺﺇﻟﹶـﻰ ﺑﺎﺱ ﺑﻪ ،ﺑﻞ ﻫﻮ ﻣﺄﻣﻮﺭ ﺑﻪ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺍ ﺩ
ﻭﺍﳉﻤﺎﻉ ،ﻭﺧﻄﺒﺔ ﺍﻟﻨﺴﺎﺀ ﻭﻣﺒﺎﺷﺮﻦ ﺑـﺸﻬﻮﺓ؛ ﳊـﺪﻳﺚ ﺴﻨ ﺔ ﻭﺟﺎ ﺩﹾﻟ ﻬ ﻢ ﺑﹺـﺎﱠﻟﺘﻲ
ﺤ
ﺤ ﹾﻜ ﻤ ﺔ ﻭﺍﹾﻟ ﻤﻮ ﻋ ﹶﻈ ﺔ ﺍﹾﻟ
ﻚ ﺑﹺﺎﹾﻟ
ﺳﺒﹺﻴ ﹺﻞ ﺭﺑ
ﻋﺜﻤﺎﻥ ،ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ":ﻻ ﻳﻨﻜﺢ ﺍﶈﺮﻡ ﻭﻻ ﻳـﻨﻜﺢ ﺴ ﻦ )ﺍﻟﻨﺤﻞ.(١٢٥: ﻫ ﻲ ﹶﺃ ﺣ
ﻭﻻ ﳜﻄﺐ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ . ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﶈﺮﻡ ﺍﻟـﺬﻛﺮ ﺗﻐﻄﻴـﺔ ﺭﺃﺳـﻪ ﲟﻼﺻـﻖ؛
ﻭﺇﻥ ﻟﺒﺲ ﺍﶈﺮﻡ ﳐﻴﻄﹰﺎ ﺃﻭ ﻏﻄﻰ ﺭﺃﺳﻪ ﺃﻭ ﺗﻄﻴﺐ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﻛﺎﻟﻄﺎﻗﻴﺔ ،ﻭﺍﻟﻐﺘﺮﺓ ،ﻭﺍﻟﻌﻤﺎﻣﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻭﻫﻜﺬﺍ ﻭﺟﻬﻪ؛
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤٦ ٤٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ل ﻼ ﻓﻼ ﻓﺪﻳﺔ ﻋﻠﻴﻪ ،ﻭﻳﺰﻳﻞ ﺫﻟﻚ ﻣﱴ ﺫﻛـﺮ ﺃﻭ ﻋﻠـﻢ، ﺟﺎﻫ ﹰ
א ج دد1ول $ ﻭﻫﻜﺬﺍ ﻣﻦ ﺣﻠﻖ ﺭﺃﺳﻪ ﺃﻭ ﺃﺧﺬ ﻣﻦ ﺷﻌﺮﻩ ﺷـﻴﺌﹰﺎ ﺃﻭ ﻗﻠـﻢ
و ن دد1ولא +د
ﻼ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ. ﺃﻇﺎﻓﺮﻩ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
א אמنא طوא2و #
ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ – ﳏﺮﻣﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﳏﺮﻡ ﺫﻛﺮﹰﺍ ﻛﺎﻥ
ﻓﺈﺫﺍ ﻭﺻﻞ ﺍﶈﺮﻡ ﺇﱃ ﻣﻜﺔ ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﻗﺒـﻞ
ﺃﻭ ﺃﻧﺜﻰ – ﻗﺘﻞ ﺻﻴﺪ ﺍﳊﺮﻡ ﻭﺍﳌﻌﺎﻭﻧﺔ ﰲ ﻗﺘﻠﻪ ﺑﺂﻟﺔ ﺃﻭ ﺇﺷﺎﺭﺓ
ﺩﺧﻮﳍﺎ؛ ﻷﻥ ﺍﻟﻨﱯ ﻓﻌﻞ ﺫﻟﻚ.
ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻭﳛﺮﻡ ﺗﻨﻔﲑﻩ ﻣﻦ ﻣﻜﺎﻧﻪ ،ﻭﳛﺮﻡ ﻗﻄﻊ ﺷـﺠﺮ
]ﻭﻟﻴﺪﺧﻞ ﺎﺭﹰﺍ ﺃﺳﻮﺓ ﺑﺮﺳﻮﻝ ﺍﷲ .
ﺍﳊﺮﻡ ﻭﻧﺒﺎﺗﻪ ﺍﻷﺧﻀﺮ ﻭﻟﻘﻄﺘﻪ ﺇﻻ ﳌﻦ ﻳﻌﺮﻓﻬﺎ؛ ﻟﻘﻮﻝ ﺍﻟـﻨﱯ
ﻭﻟﻴﺪﺧﻞ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﻴﻮﻡ ﺑﺎﺏ ﺍﳌﻌﻼﺓ ،
" :ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻠﺪ – ﻳﻌﲏ :ﻣﻜﺔ – ﺣﺮﺍﻡ ﲝﺮﻣـﺔ ﺍﷲ ﺇﱃ
ﻓﺈﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺧﻠﻬﺎ ﻣﻦ ﺍﻟﺜﻨﻴﺔ ﺍﻟﻌﻠﻴﺎ )ﻛﹶـﺪﺍﺀ(
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻌﻀﺪ ﺷﺠﺮﻫﺎ ،ﻭﻻ ﻳﻨﻔﺮ ﺻﻴﺪﻫﺎ ،ﻭﻻ ﳜﺘﻠﻲ
ﺍﳌﺸﺮﻓﺔ ﻋﻠﻰ ﺍﳌﻘﱪﺓ ،ﻭﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻣﻦ ﺑﺎﺏ ﺑﲏ ﺷـﻴﺒﺔ ،
ﺧﻼﻫﺎ ،ﻭﻻ ﲢﻞ ﺳﺎﻗﻄﺘﻬﺎ ﺇﻻ ﳌﻨﺸ ﺪ" ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻭﺍﳌﻨﺸﺪ :
ﻓﺈﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ .
ﻫﻮ ﺍﳌﻌﺮﻑ ،ﻭﺍﳋﻼ :ﻫﻮ ﺍﳊﺸﻴﺶ ﺍﻟﺮﻃﺐ ،ﻭﻣﲎ ﻭﻣﺰﺩﻟﻔﺔ
ﻭﻟﻪ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﻣﻦ ﺃﻱ ﻃﺮﻳﻖ ﺷﺎﺀ ﻟﻘﻮﻟـﻪ " :ﻛـﻞ
ﻣﻦ ﺍﳊﺮﻡ ،ﻭﺃﻣﺎ ﻋﺮﻓﺔ ﻓﻤﻦ ﺍﳊﻞ.
ﻓﺠﺎﺝ ﻣﻜﺔ ﻃﺮﻳﻖ ﻭﻣﻨﺤﺮ" .ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ" :ﻣﻜﺔ ﻛﻠﻬﺎ
ﻃﺮﻳﻖ :ﻳﺪﺧﻞ ﻣﻦ ﻫﻬﻨﺎ ﻭﳜﺮﺝ ﻣﻦ ﻫﻬﻨﺎ"[.
ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺳﻦ ﻟـﻪ ﺗﻘـﺪﱘ ﺭﺟﻠـﻪ
ﺍﻟﻴﻤﲎ ،ﻭﻳﻘﻮﻝ" :ﺑﺴﻢ ﺍﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٤٨ ٤٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﻟﻜﻌﺒﺔ) (١ﻗﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳـﺸﺮﻉ ﰲ ﺍﷲ ،ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ ﻭﺑﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ﻭﺳﻠﻄﺎﻧﻪ ﺍﻟﻘﺪﱘ ﻣﻦ
ﺍﻟﻄﻮﺍﻑ ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﺃﻭ ﻣﻌﺘﻤﺮﹰﺍ. ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﺍﻟﻠﻬﻢ ﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ" .ﻭﻳﻘـﻮﻝ
]ﰒ ﻳﺒﺎﺩﺭ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻓﻴﺴﺘﻘﺒﻠﻪ ﺍﺳﺘﻘﺒﺎ ﹰﻻ ،ﻓﻴﻜﱪ[، ﺫﻟﻚ ﻋﻨﺪ ﺩﺧﻮﻝ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺟﺪ ،ﻭﻟﻴﺲ ﻟﺪﺧﻮﻝ ﺍﳌـﺴﺠﺪ
ﰒ ﻳﺴﺘﻠﻤﻪ ﺑﻴﻤﻴﻨﻪ ،ﻭﻳﻘﺒﻠﻪ ﺑﻔﻤﻪ ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ. ﺍﳊﺮﺍﻡ ﺫﻛﺮ ﳜﺼﻪ ﺛﺎﺑﺖ ﻋﻦ ﺍﻟﻨﱯ ﻓﻴﻤﺎ ﺃﻋﻠﻢ .
ﻭﻻ ﻳﺆﺫﻱ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺰﺍﲪﺔ] .ﻟﻘﻮﻟﻪ " :ﻳﺎ ﻋﻤﺮ! ﺇﻧـﻚ ]ﻓﺈﺫﺍ ﺭﺃﻯ ﺍﻟﻜﻌﺒﺔ ﺭﻓﻊ ﻳﺪﻳﻪ ﺇﻥ ﺷﺎﺀ ،ﻟﺜﺒﻮﺗﻪ ﻋـﻦ ﺍﺑـﻦ
ﺭﺟﻞ ﻗﻮﻱ ،ﻓﻼ ﺗﺆﺫ ﺍﻟﻀﻌﻴﻒ ،ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ، ﻋﺒﺎﺱ).(١
ﻓﺈﻥ ﺧﻼ ﻟﻚ ﻓﺎﺳﺘﻠﻤﻪ ،ﻭ ﺇﻻ ﻓﺎﺳﺘﻘﺒﻠﻪ ﻭ ﻛﱪ"[. ﻭﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻨـﺎ ﺩﻋـﺎﺀ
ﻭﻳﻘﻮﻝ ﻋﻨﺪ ﺍﺳﺘﻼﻣﻪ" :ﺑﺴﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ " ،ﺃﻭ ﻳﻘﻮﻝ: ﺧﺎﺹ ،ﻓﻴﺪﻋﻮ ﲟﺎ ﺗﻴﺴﺮ ﻟﻪ ،ﻭﺇﻥ ﺩﻋﺎ ﺑﺪﻋﺎﺀ ﻋﻤﺮ ) :ﺍﻟﻠﻬﻢ
"ﺍﷲ ﺃﻛﱪ"] ،ﻭﺍﻟﺘﺴﻤﻴﺔ ﻗﺒﻠﻪ ﺻﺤﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﻮﻗﻮﻓﺎﹰ، ﺃﻧﺖ ﺍﻟﺴﻼﻡ ،ﻭﻣﻨﻚ ﺍﻟﺴﻼﻡ ﻓﺤﻴﻨﺎ ﺭﺑﻨﺎ ﺑﺎﻟﺴﻼﻡ( ﻓﺤﺴﻦ،
ﻭﻭﻫﻢ ﻣﻦ ﺫﻛﺮﻩ ﻣﺮﻓﻮﻋﹰﺎ[. ﻟﺜﺒﻮﺗﻪ ﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ).[(٢
ﻓﺈﻥ ﺷﻖ ﺍﻟﺘﻘﺒﻴﻞ ﺍﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ ﺃﻭ ﺑﻌﺼﹰﺎ ﺃﻭ ﳓﻮﳘﺎ ،ﻭﻗﺒﻞ
ﻣﺎ ﺍﺳﺘﻠﻤﻪ ﺑﻪ ،ﻓﺈﻥ ﺷﻖ ﺍﺳﺘﻼﻣﻪ ﺃﺷﺎﺭ ﺇﻟﻴـﻪ ،ﻭﻗـﺎﻝ" :ﺍﷲ ) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻨﻪ ،ﻭﺭﻭﺍﻩ ﻏﲑﻩ ﻣﺮﻓﻮﻋﹰﺎ ﻭﺇﺳـﻨﺎﺩﻩ
ﺿﻌﻴﻒ ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ " ﺍﻟﻀﻌﻴﻔﺔ " ) . ( ١٠٥٤ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ.
) (١ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ " :ﻭﺍﻟﺘﻠﺒﻴﺔ ﻣﺸﺮﻭﻋﺔ ﰲ ﺍﻟﻌﻤﺮﺓ ﻣﻦ ﺍﻹﺣﺮﺍﻡ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ) ( ٧٢ / ٥ﺑﺴﻨﺪ ﺣﺴﻦ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗـﺎﻝ :
ﺇﱃ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﺎﻟﻄﻮﺍﻑ"ﺍﻫـ ﻭﻋﺒﺎﺭﺓ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻓﺈﺫﺍ ﺑﻠـﻎ ﲰﻌﺖ ﻣﻦ ﻋﻤﺮ ﻛﻠﻤﺔ ﻣﺎ ﺑﻘﻲ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﲰﻌﻬﺎ ﻏﲑﻱ ،ﲰﻌﺘـﻪ
)ﺍﳊﺮﻡ ﺍﳌﻜﻲ( ،ﻭﺭﺃﻯ ﺑﻴﻮﺕ ﻣﻜﺔ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺘﻠﺒﻴﺔ ﻟﻴﺘﻔﺮﻍ ﻟﻼﺷﺘﻐﺎﻝ ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺒﻴﺖ :ﻓﺬﻛﺮﻩ .ﻭﺭﻭﺍﻩ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺳـﻌﻴﺪ
ﺑﻐﲑﻫﺎ ﳑﺎ ﻳﺄﰐ"ﺍﻫـ . ﺑﻦ ﺍﳌﺴﻴﺐ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ،ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ ) ( ٩٧ / ٤
ﻓﺠﻌﻞ ﺍﳊﻜﻢ ﺑﺮﺅﻳﺔ ﺑﻴﻮﺕ ﻣﻜﺔ. ﻋﻨﻬﻤﺎ .
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٥٠ ٤٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻃﻬﺎﺭﺓ ﻣﻦ ﺍﳊﺪﺙ ﺍﻷﺻﻐﺮ ﻭﺍﻷﻛﱪ؛ ﻷﻥ ﺍﻟﻄـﻮﺍﻑ ﻣﺜـﻞ ﺃﻛﱪ" ،ﻭﻻ ﻳﻘﺒﻞ ﻣﺎ ﻳﺸﲑ ﺑﻪ.
ﺍﻟﺼﻼﺓ ﻏﲑ ﺃﻧﻪ ﺭﺧﺺ ﻓﻴﻪ ﰲ ﺍﻟﻜﻼﻡ. ]ﻭﻳﺴﺠﺪ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ،ﻓﻘﺪ ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻤﺮ،
ﻭﳚﻌﻞ ﺍﻟﺒﻴﺖ ﻋﻦ ﻳﺴﺎﺭﻩ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ] ،ﻓﻴﻄﻮﻑ ﻣـﻦ ﻭﺍﺑﻦ ﻋﺒﺎﺱ).(١
ﳊﺠﺮ ﺷﻮﻁ[.ﳊﺠﺮ ﺇﱃ ﺍ ﹶ ﻭﺭﺍﺀ ﺍﳊﺠﺮ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ،ﻣﻦ ﺍ ﹶ ﻭ ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﻛﻞ ﻃﹶﻮْﻓﺔ.
ﻭﺇﻥ ﻗﺎﻝ ﰲ ﺍﺑﺘﺪﺍﺀ ﻃﻮﺍﻓﻪ " :ﺍﻟﻠﻬﻢ ﺇﳝﺎﻧﹰﺎ ﺑﻚ ،ﻭﺗﺼﺪﻳﻘﺎ ﻭ ﰲ ﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ ﻓﻀﻞ ﻛﺒﲑ؛ ﻟﻘﻮﻟﻪ " :ﻟﹶﻴﺒﻌﺜﻦ ﺍﷲ
ﺑﻜﺘﺎﺑﻚ ،ﻭﻭﻓﺎﺀ ﺑﻌﻬﺪﻙ ،ﻭﺍﺗﺒﺎﻋﹰﺎ ﻟﺴﻨﺔ ﻧﺒﻴﻚ ﳏﻤﺪ " ﻓﻬﻮ ﺍﳊﺠﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭ ﻟﻪ ﻋﻴﻨﺎﻥ ﻳﺒﺼﺮ ﻤﺎ ،ﻭ ﻟﺴﺎﻥ ﻳﻨﻄـﻖ
ﺣﺴﻦ؛ ﻷﻥ ﺫﻟﻚ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﻭﻳﻄﻮﻑ ﺳـﺒﻌﺔ ﺑﻪ ،ﻭ ﻳﺸﻬﺪ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻠﻤﻪ ﲝﻖ".
ﺃﺷﻮﺍﻁ. ﻭ ﻗﺎﻝ" :ﻣﺴﺢ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﳛﻄﹼـﺎﻥ
ﻭﻳﺮﻣﻞ ﰲ ﲨﻴﻊ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻝ ]ﻣﻦ ﺍﳊﺠﺮ ﺇﱃ ﺍﳊﺠـﺮ، ﺍﳋﻄﺎﻳﺎ ﺣﻄﹰﺎ".
ﻭﳝﺸﻲ ﰲ ﺳﺎﺋﺮﻫﺎ[ ،ﰲ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﺍﻟﻄﻮﺍﻑ ﻭ ﻗﺎﻝ" :ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻣﻦ ﺍﳉﻨﺔ ،ﻭ ﻛﺎﻥ ﺃﺷﺪ ﺑﻴﺎﺿـﹰﺎ
ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﻪ ﺃﻭﻝ ﻣﺎ ﻳﻘﺪﻡ ﻣﻜﺔ ﺳﻮﺍﺀ ﻛـﺎﻥ ﻣﻌﺘﻤـﺮﺍﹰ ،ﺃﻭ ﻣﻦ ﺍﻟﺜﻠﺞ ،ﺣﱴ ﺳﻮﺩﺗﻪ ﺧﻄﺎﻳﺎ ﺃﻫﻞ ﺍﻟﺸﺮﻙ"[.
ﻣﺘﻤﺘﻌﺎﹰ ،ﺃﻭ ﳏﺮﻣﹰﺎ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ،ﺃﻭ ﻗﺎﺭﻧﹰﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻤﺮﺓ، ﻭﻳﺸﺘﺮﻁ ﻟﺼﺤﺔ ﺍﻟﻄﻮﺍﻑ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄـﺎﺋﻒ ﻋﻠـﻰ
ﻭﳝﺸﻲ ﰲ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺒﺎﻗﻴﺔ ،ﻳﺒﺘﺪﺉ ﻛﻞ ﺷﻮﻁ ﺑﺎﳊﺠﺮ ﺍﻷﺳﻮﺩ
) ( (١ﻗﻮﻝ ﺑﻌﺾ ﺍﻷﻓﺎﺿﻞ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ " ﺍﳌﻨﺎﺳﻚ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ " :ﺇﻧﻪ ﱂ
ﻭﳜﺘﻢ ﺑﻪ. ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻫ ﻢ ﻣﻨﻪ ،ﻭﻗﺪ ﺣﻘﻘﺖ ﺍﻟﻘﻮﻝ
ﰲ ﺻﺤﺘﻪ ﰲ " ﺍﻹﺭﻭﺍﺀ " ) ( ١١١٢ﻭﻗﺪ ﻳﺴﺮ ﺍﷲ ﻃﺒﻌﻪ ،ﻓﻠﻪ ﺍﳊﻤﺪ
ﻭﺍﻟﺮﻣﻞ :ﻫﻮ ﺍﻹﺳﺮﺍﻉ ﰲ ﺍﳌﺸﻲ ﻣﻊ ﻣﻘﺎﺭﺑﺔ ﺍﳋﻄﻰ. ﻭﺍﳌﻨﺔ .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٥٢ ٥١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﶈﺎﺭﻣﻬﺎ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﻻ ﻳﺒﺪﻳ ﻦ ﺯﹺﻳﻨﺘ ﻬ ﻦ ﹺﺇﻟﱠﺎ ﻟﺒﻌﻮﹶﻟﺘ ﹺﻬ ﻦ ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻀﻄﺒﻊ ﰲ ﲨﻴﻊ ﻫﺬﺍ ﺍﻟﻄـﻮﺍﻑ ﺩﻭﻥ
ﹶﺃ ﻭ ﺁﺑﺎﺋ ﹺﻬ ﻦ ﹶﺃ ﻭ ﺁﺑﺎ ِﺀ ﺑﻌﻮﹶﻟﺘ ﹺﻬ ﻦ ﹶﺃ ﻭ ﹶﺃﺑﻨﺎﺋ ﹺﻬ ﻦ ﹶﺃ ﻭ ﹶﺃﺑﻨﺎ ِﺀ ﺑﻌـﻮﹶﻟﺘ ﹺﻬ ﻦ ﹶﺃ ﻭ ﻏﲑﻩ.
ﹺﺇ ﺧﻮﺍﹺﻧ ﹺﻬ ﻦ ﹶﺃ ﻭ ﺑﻨﹺﻲ ﹺﺇ ﺧﻮﺍﹺﻧ ﹺﻬ ﻦ ﹶﺃ ﻭ ﺑﻨﹺﻲ ﹶﺃ ﺧﻮﺍﺗ ﹺﻬ ﻦ ﹶﺃ ﻭ ﹺﻧﺴﺎﺋ ﹺﻬ ﻦ ﹶﺃ ﻭ ﻭﺍﻻﺿﻄﺒﺎﻉ :ﺃﻥ ﳚﻌﻞ ﻭﺳﻂ ﺍﻟﺮﺩﺍﺀ ﲢﺖ ﻣﻨﻜﺒﻪ ﺍﻷﳝـﻦ
ﲔ ﹶﻏﻴ ﹺﺮ ﺃﹸﻭﻟﻲ ﺍﹾﻟﺄ ﺭﺑ ﺔ ﻣ ﻦ ﺍﻟ ﺮﺟﺎ ﹺﻝ ﺖ ﹶﺃﻳﻤﺎﻧ ﻬ ﻦ ﹶﺃ ﹺﻭ ﺍﻟﺘﺎﹺﺑ ﻌ ﻣﺎ ﻣﹶﻠ ﹶﻜ ﻭﻃﺮﻓﻴﻪ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺍﻷﻳﺴﺮ.
ﻀ ﹺﺮﺑ ﻦ ﺕ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻻ ﻳ ﹶﺃ ﹺﻭ ﺍﻟ ﱢﻄ ﹾﻔ ﹺﻞ ﺍﱠﻟﺬﻳ ﻦ ﹶﻟ ﻢ ﻳ ﹾﻈ ﻬﺮﻭﺍ ﻋﻠﹶﻰ ﻋ ﻮﺭﺍ ﻭﺇﻥ ﺷﻚ ﰲ ﻋﺪﺩ ﺍﻷﺷﻮﺍﻁ ﺑﲎ ﻋﻠﻰ ﺍﻟـﻴﻘﲔ ،ﻭﻫـﻮ
ﲔ ﻣ ﻦ ﺯﹺﻳﻨﺘ ﹺﻬ ﻦ ﻭﺗﻮﺑﻮﺍ ﹺﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ﻪ ﺨ ﻔ ﹺﺑﹶﺄ ﺭ ﺟﻠ ﹺﻬ ﻦ ﻟﻴ ﻌﹶﻠ ﻢ ﻣﺎ ﻳ ﺍﻷﻗﻞ ،ﻓﺈﺫﺍ ﺷﻚ ﰲ ﻃﺎﻑ ﺛﻼﺛﺔ ﺃﺷﻮﺍﻁ ﺃﻭ ﺃﺭﺑﻌﺔ؟ ﺟﻌﻠـﻬﺎ
ﺟﻤﻴﻌﹰﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺆ ﻣﻨﻮ ﹶﻥ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗ ﹾﻔﻠﺤـﻮ ﹶﻥ )ﺍﻟﻨـﻮﺭ :ﻣـﻦ ﺛﻼﺛﺔ ،ﻭﻫﻜﺬﺍ ﻳﻔﻌﻞ ﰲ ﺍﻟﺴﻌﻲ.
ﺍﻵﻳﺔ ،(٣١ﻓﻼ ﳚﻮﺯ ﳍﻦ ﻛﺸﻒ ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﺗﻘﺒﻴﻞ ﺍﳊﺠـﺮ ﻭﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﻳﺮﺗﺪﻱ ﺑﺮﺩﺍﺋﻪ ﻓﻴﺠﻌﻠـﻪ
ﺍﻷﺳﻮﺩ ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﺍﻫﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﺇﺫﺍ ﱂ ﻳﺘﻴﺴﺮ ﳍﻦ ﻋﻠﻰ ﻛﺘﻔﻴﻪ ﻭﻃﺮﻓﻴﻪ ﻋﻠﻰ ﺻﺪﺭﻩ ﻗﺒﻞ ﺃﻥ ﻳـﺼﻠﻲ ﺭﻛﻌـﱵ
ﻓﺴﺤﺔ ﻻﺳﺘﻼﻡ ﺍﳊﺠﺮ ﻭﺗﻘﺒﻴﻠﻪ ﻓﻼ ﳚـﻮﺯ ﳍـﻦ ﻣﺰﺍﲪـﺔ ﺍﻟﻄﻮﺍﻑ.
ﺍﻟﺮﺟﺎﻝ ،ﺑﻞ ﻳﻄﻔﻦ ﻣﻦ ﻭﺭﺍﺋﻬﻢ ،ﻭﺫﻟﻚ ﺧﲑ ﳍﻦ ﻭﺃﻋﻈـﻢ ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺇﻧﻜﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﲢﺬﻳﺮﻫﻦ ﻣﻨﻪ ﻃـﻮﺍﻓﻬﻦ
ﺃﺟﺮﹰﺍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻗﺮﺏ ﺍﻟﻜﻌﺒﺔ ﺣﺎﻝ ﻣﺰﺍﲪﺘﻬﻦ ﺍﻟﺮﺟﺎﻝ. ﺑﺎﻟﺰﻳﻨﺔ ﻭﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻄﻴﺒﺔ ،ﻭﻋﺪﻡ ﺍﻟﺘﺴﺘﺮ ﻭﻫﻦ ﻋﻮﺭﺓ ،ﻓﻴﺠﺐ
ﻭﻻ ﻳﺸﺮﻉ ﺍﻟﺮﻣﻞ ﻭﺍﻻﺿﻄﺒﺎﻉ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ،ﻭﻻ ﻋﻠﻴﻬﻦ ﺍﻟﺘﺴﺘﺮ ،ﻭﺗﺮﻙ ﺍﻟﺰﻳﻨﺔ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ ﻭﻏﲑﻫـﺎ ﻣـﻦ
ﰲ ﺍﻟﺴﻌﻲ ،ﻭﻻ ﻟﻠﻨﺴﺎﺀ؛ ﻷﻥ ﺍﻟـﻨﱯ ﱂ ﻳﻔﻌـﻞ ﺍﻟﺮﻣـﻞ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﳜﺘﻠﻂ ﻓﻴﻬﺎ ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺍﻟﺮﺟﺎﻝ؛ ﻷﻦ ﻋـﻮﺭﺓ
ﻭﺍﻻﺿﻄﺒﺎﻉ ﺇﻻ ﰲ ﻃﻮﺍﻓﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﰐ ﺑﻪ ﺣـﲔ ﻗـﺪﻡ ﻭﻓﺘﻨﺔ ،ﻭﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻫﻮ ﺃﻇﻬﺮ ﺯﻳﻨﺘﻬﺎ ﻓﻼ ﳚﻮﺯ ﳍﺎ ﺇﺑﺪﺍﺅﻩ ﺇﻻ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٥٤ ٥٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﻣﻀﻰ ﰲ ﻃﻮﺍﻓﻪ ،ﻭﻻ ﻳﺸﲑ ﺇﻟﻴﻪ ﻭﻻ ﻳﻜﱪ ﻋﻨﺪ ﳏﺎﺫﺍﺗﻪ؛ ﻷﻥ ﻣﻜﺔ.
ﺫﻟﻚ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﻓﻴﻤﺎ ﻧﻌﻠﻢ. ﻭﻳﻜﻮﻥ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ ﻣﺘﻄﻬﺮﹰﺍ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻷﺧﺒﺎﺙ،
ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﺑﲔ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤـﺎﱐ ﻭﺍﳊﺠـﺮ ﺧﺎﺿﻌﹰﺎ ﻟﺮﺑﻪ ،ﻣﺘﻮﺍﺿﻌﹰﺎ ﻟﻪ.
ﺍﻷﺳﻮﺩ" :ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ ﻭﻗﻨﺎ ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻜﺜﺮ ﰲ ﻃﻮﺍﻓﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﺇﻥ
ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ" ،ﻭﻛﻠﻤﺎ ﺣﺎﺫﻯ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﺳﺘﻠﻤﻪ ﻭﻗﺒﻠﻪ، ﻗﺮﺃ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺤﺴﻦ> ،ﻓﺈﳕﺎ ﺟﻌﻞ ﺍﻟﻄﻮﺍﻑ
ﻭﻗﺎﻝ" :ﺍﷲ ﺃﻛﱪ" ،ﻓﺈﻥ ﱂ ﻳﺘﻴﺴﺮ ﺍﺳﺘﻼﻣﻪ ﻭﺗﻘﺒﻴﻠﻪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻴﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺭﻣﻲ ﺍﳉﻤﺎﺭ ﻹﻗﺎﻣﺔ ﺫﻛﺮ ﺍﷲ<.
ﻛﻠﻤﺎ ﺣﺎﺫﺍﻩ ﻭﻛﱪ. ﻭﻻ ﳚﺐ ﰲ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﻷﻃﻮﻓﺔ ﻭﻻ ﰲ
)(١
]ﻭ ﻻ ﻳﺴﺘﻠﻢ ﺍﻟﺮﻛﻨﲔ ﺍﻟﺸﺎﻣﻴﲔ ﺍﺗﺒﺎﻋﹰﺎ ﻟﻠﻨﱯ . ﺍﻟﺴﻌﻲ ﺫﻛﺮ ﳐﺼﻮﺹ ،ﻭﻻ ﺩﻋﺎﺀ ﳐﺼﻮﺹ؛ ]ﻟﻘﻮﻟـﻪ :
) (١ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " :ﻭ ﺍﻻﺳﺘﻼﻡ ﻫﻮ ﻣﺴﺤﻪ ﺑﺎﻟﻴﺪ ،ﻭ ﺃﻣـﺎ "ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺻﻼﺓ ،ﻭ ﻟﻜﻦ ﺍﷲ ﺃﺣﻞ ﻓﻴﻪ ﺍﻟﻨﻄﻖ ،ﻓﻤﻦ
ﺳﺎﺋﺮ ﺟﻮﺍﻧﺐ ﺍﻟﺒﻴﺖ ﻭ ﻣﻘﺎﻡ ﺍﺑﺮﺍﻫﻴﻢ ،ﻭ ﺳـﺎﺋﺮ ﻣـﺎ ﰲ ﺍﻷﺭﺽ ﻣـﻦ ﻧﻄﻖ ﻓﻼ ﻳﻨﻄﻖ ﺇﻻ ﲞﲑ" ﻭ ﰲ ﺭﻭﺍﻳﺔ" :ﻓﺄﻗﻠﹼﻮﺍ ﻓﻴﻪ ﺍﻟﻜﻼﻡ"[.
ﺍﳌﺴﺠﺪ ﻭ ﺣﻴﻄﺎﺎ ،ﻭ ﻣﻘﺎﺑﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭ ﺍﻟﺼﺎﳊﲔ ﻛﺤﺠﺮﺓ ﻧﺒﻴﻨﺎ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ،ﻭ ﻣﻐﺎﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ ،ﻭ ﻣﻘﺎﻡ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻣﺎ ﻣﺎ ﺃﺣﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﲣﺼﻴﺺ ﻛﻞ ﺷﻮﻁ ﻣﻦ
ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻴﻪ ،ﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻘﺎﺑﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭ ﺍﻟـﺼﺎﳊﲔ ،ﻭ
ﺻﺨﺮﺓ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﻓﻼ ﺗﺴﺘﻠﻢ ،ﻭﻻ ﺗ ﹶﻘﺒﻞ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤـﺔ .ﻭ ﺃﻣـﺎ ﺍﻟﻄﻮﺍﻑ ﺃﻭﺍﻟﺴﻌﻲ ﺑﺄﺫﻛﺎﺭ ﳐﺼﻮﺻﺔ ﺃﻭ ﺃﺩﻋﻴﺔ ﳐﺼﻮﺻﺔ ﻓﻼ
ﺍﻟﻄﻮﺍﻑ ﺑﺬﻟﻚ ﻓﻬﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﺪﻉ ﺍﶈﺮﻣﺔ ،ﻭ ﻣـﻦ ﺍﲣـﺬﻩ ﺩﻳﻨـﹰﺎ
ﻳﺴﺘﺘﺎﺏ ،ﻓﺈﻥ ﺗﺎﺏ ﻭ ﺇﻻ ﻗﺘﻞ" ﺃﺻﻞ ﻟﻪ ،ﺑﻞ ﻣﻬﻤﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻛﻔﻰ.
ﻭ ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﺭﻭﻯ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ) (٨٩٤٥ﻭ ﺃﲪﺪ ﻭ ﺍﻟﺒﻴﻬﻘـﻲ ﻋـﻦ
ﻳﻌﻠﻰ ﺑﻦ ﺃﻣﻴﺔ ﻗﺎﻝ :ﻃﻔﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ )ﻭ ﰲ ﺭﻭﺍﻳـﺔ ﻣـﻊ ﻓﺈﺫﺍ ﺣﺎﺫﻯ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﺍﺳﺘﻠﻤﻪ ﺑﻴﻤﻴﻨﻪ ،ﻭﻗﺎﻝ ":ﺑﺴﻢ
ﻋﺜﻤﺎﻥ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﻠﻤﺎ ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﺮﻛﻦ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺒﺎﺏ ﳑـﺎ
ﻳﻠﻲ ﺍﳊﺠﺮ ﺃﺧﺬﺕ ﺑﻴﺪﻩ ﻟﻴﺴﺘﻠﻤﻪ ،ﻓﻘﺎﻝ :ﺃﻣﺎ ﻃﻔﺖ ﻣﻊ ﺭﺳـﻮﻝ ﺍﷲ؟ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ" ﻭﻻ ﻳﻘﺒﻠﻪ ،ﻓﺈﻥ ﺷﻖ ﻋﻠﻴﻪ ﺍﺳـﺘﻼﻣﻪ ﺗﺮﻛـﻪ
=
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٥٦ ٥٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺃﻓﻀﻞ ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ. ﻭﻟﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﻣﺎ ﺑﲔ ﺍﻟﺮﻛﻦ ﻭ ﺍﻟﺒﺎﺏ ،ﻓﻴـﻀﻊ ﺻـﺪﺭﻩ
]ﻭ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳـﺎﻥ ﻭ ﻻ ﺣـﺎﺋﺾ، ﺫﺭﺍﻋﻴﻪ ﻋﻠﻴﻪ).[(١
ﻭﻭﺟﻬﻪ ﻭ
ﻟﻘﻮﻟﻪ " :ﻻ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻥ" .ﻭ ﻗﻮﻟﻪ ﻟﻌﺎﺋﺸﺔ ﺣﲔ ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻄﻮﺍﻑ ﻣﻦ ﻭﺭﺍﺀ ﺯﻣﺰﻡ ﻭﺍﳌﻘﺎﻡ ،ﻭﻻ ﺳـﻴﻤﺎ
ﻗﺪﻣﺖ ﻣﻌﺘﻤﺮﺓ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ" :ﺍﻓﻌﻠﻲ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳊﺎﺝ ﻋﻨﺪ ﺍﻟﺰﺣﺎﻡ ،ﻭﺍﳌﺴﺠﺪ ﻛﻠﻪ ﳏﻞ ﻟﻠﻄﻮﺍﻑ ،ﻭﻟﻮ ﻃـﺎﻑ ﰲ
ﻏﲑ ﺃﻥ ﻻ ﺗﻄﻮﰲ ﺑﺎﻟﺒﻴﺖ ﻭﻻ ﺗﺼﻠﻲ ﺣﱴ ﺗﻄﻬﺮﻱ"[. ﺃﺭﻭﻗﺔ ﺍﳌﺴﺠﺪ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ،ﻭﻟﻜﻦ ﻃﻮﺍﻓﻪ ﻗـﺮﺏ ﺍﻟﻜﻌﺒـﺔ
ﻓﺈﺫﺍ ]ﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﺸﻮﻁ ﺍﻟﺴﺎﺑﻊ[ ﻓﺮﻍ ﻣـﻦ ﺍﻟﻄـﻮﺍﻑ،
]ﻏﻄﻰ ﻛﺘﻔﻪ ﺍﻷﳝﻦ ،ﺍﻧﻄﻠﻖ ﺇﱃ ﻣﻘـﺎﻡ ﺇﺑـﺮﺍﻫﻴﻢ ،ﻭ ﻗـﺮﺃ: =
ﻗﻠﺖ :ﺑﻠﻰ ،ﻗﺎﻝ :ﻓﻬﻞ ﺭﺃﻳﺘﻪ ﻳﺴﺘﻠﻤﻪ؟ ﻗﻠﺖ :ﻻ ،ﻗﺎﻝ :ﻓﺎﻧﻔﺬ ﻋﻨﻚ ،ﻓﺈﻥ
ﺼﹼﻠ ﻰ )ﺍﻟﺒﻘـﺮﺓ :ﻣـﻦ
ﺨﺬﹸﻭﺍ ﻣ ﻦ ﻣﻘﹶﺎ ﹺﻡ ﹺﺇﺑـﺮﺍﻫﻴ ﻢ ﻣـ
ﻭﺍﺗ ﻟﻚ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ.
) (١ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻣﻦ ﻃﺮﻳﻘﲔ ،ﻳﺮﺗﻘﻲ ﺍﳊﺪﻳﺚ
ﺍﻵﻳﺔ .(١٢٥ﻭ ﺟﻌﻞ ﺍﳌﻘﺎﻡ ﺑﻴﻨﻪ ﻭ ﺑﲔ ﺍﻟﻜﻌﺒﺔ ،ﻭ ﺻﻠﻰ ﻋﻨﺪﻩ ﻤﺎ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﺴﻦ ،ﻭ ﻳﺰﺩﺍﺩ ﻗﻮﺓ ﺑﺜﺒﻮﺕ ﺍﻟﻌﻤﻞ ﺑﻪ ﻋﻦ ﲨـﻊ ﻣـﻦ
ﺍﻟﺼﺤﺎﺑﺔ ،ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭ ﻗﺎﻝ" :ﻫﺬﺍ ﺍﳌﻠﺘـﺰﻡ ﺑـﲔ
ﺭﻛﻌﺘﲔ[ ،ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ ،ﻭﺇﻥ ﱂ ﻳﺘﻴﺴﺮ ﺫﻟﻚ ﻟﺰﺣﺎﻡ ﻭﳓﻮﻩ ﺍﻟﺮﻛﻦ ﻭ ﺍﻟﺒﺎﺏ" ،ﻭ ﺻﺢ ﻣﻦ ﻓﻌﻞ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻳﻀﺎﹰ ،ﻭ ﻛﻞ ﺫﻟﻚ
ﳐﺮﺝ ﰲ "ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ" )(٢١٣٨
ﺻﻼﳘﺎ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻣﻦ ﺍﳌﺴﺠﺪ ،ﻭﻳﺴﻦ ]ﺃﻥ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ[ ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ "ﻣﻨﺴﻜﻪ" )ﺹ" :(٣٨٧ﻭ ﺇﻥ ﺃﺣﺐ
ﺃﻥ ﻳﺄﰐ ﺍﳌﻠﺘﺰﻡ -ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭ ﺍﻟﺒﺎﺏ ،ﻓﻴﻀﻊ ﻋﻠﻴـﻪ
ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶـﺎﻓﺮﻭ ﹶﻥ ﰲ ﺍﻟﺮﻛﻌـﺔ ﺍﻷﻭﱃ ﺻﺪﺭﻩ ﻭﻭﺟﻬﻪ ،ﻭ ﺫﺭﺍﻋﻴﻪ ﻭ ﻛﻔﻴﻪ ،ﻭ ﻳـﺪﻋﻮ ،ﻭ ﻳـﺴﺄﻝ ﺍﷲ ﺗﻌـﺎﱃ
ﻭﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺣ ﺪ ،ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ، ﺣﺎﺟﺘﻪ -ﻓﻌﻞ ﺫﻟﻚ .ﻭ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ،ﻓﺈﻥ ﻫﺬﺍ
ﺍﻻﻟﺘﺰﺍﻡ ﻻ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻝ ﺍﻟﻮﺩﺍﻉ ﺍﻭ ﻏﲑﻩ ،ﻭ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ
ﻭﺇﻥ ﻗﺮﺃ ﺑﻐﲑﳘﺎ ﻓﻼ ﺑﺎﺱ. ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﺣﲔ ﻳﺪﺧﻠﻮﻥ ﻣﻜﺔ ...ﻭﻟﻮ ﻭﻗﻒ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﻭ ﺩﻋﺎ ﻫﻨﺎﻙ
ﻣﻦ ﻏﲑ ﺍﻟﺘﺰﺍﻡ ﻟﻠﺒﻴﺖ ﻛﺎﻥ ﺣﺴﻨﺎﹰ ،ﻓﺈﺫﺍ ﻭﱃ ﻻ ﻳﻘﻒ ،ﻭﻻ ﻳﻠﺘﻔﺖ ﻭ ﻻ
]ﰒ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺫﻫﺐ ﺇﱃ ﺯﻣﺰﻡ ﻓﺸﺮﺏ ﻣﻨﻬﺎ ،ﻭ ﳝﺸﻲ ﺍﻟﻘﻬﻘﺮﻯ".
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٥٨ ٥٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ،ﻭﳛﻤـﺪ ﺍﷲ ﺻﺐ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻓﻘﺪ ﻗﺎﻝ " :ﻣﺎﺀ ﺯﻣﺰﻡ ﳌﺎ ﺷﺮﺏ ﻟﻪ"،
ﻭﻳﻜﱪﻩ ،ﻭﻳﻘﻮﻝ ":ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺍﷲ ﺃﻛﱪ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭ ﻗﺎﻝ " :ﺇﺎ ﻣﺒﺎﺭﻛﺔ ﻭ ﻫﻲ ﻃﻌﺎ ﻡ ﻃﹸﻌﻢ ،ﻭﺷﻔﺎﺀ ﺳـﻘﻢ"،
ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ،ﳛﻴﻲ ﻭﳝﻴﺖ ﻭﻫﻮ ﻭﻗﺎﻝ" :ﺧﲑ ﻣﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﺎﺀ ﺯﻣﺰﻡ ،ﻓﻴﻪ ﻃﻌـﺎﻡ
ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ،ﺃﳒﺰ ﻭﻋـﺪﻩ، ﺍﻟﻄﻌﻢ ،ﻭ ﺷﻔﺎﺀ ﺍﻟﺴﻘﻢ".
ﻭﻧﺼﺮ ﻋﺒﺪﻩ ،ﻭﻫﺰﻡ ﺍﻷﺣﺰﺍﺏ ﻭﺣﺪﻩ" ،ﰒ ﻳﺪﻋﻮ ﲟﺎ ﺗﻴـﺴﺮ، ﰒ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻓﻴﻜﱪ ﻭ ﻳﺴﺘﻠﻢ[ ﺇﻥ ﺗﻴـﺴﺮ
ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ،ﻭﻳﻜﺮﺭ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ )ﺛﻼﺙ ﻣﺮﺍﺕ(. ﺫﻟﻚ؛ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺎﻟﻨﱯ ﰲ ﺫﻟﻚ] ،ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﳌﺘﻘﺪﻡ.
ﰒ ﻳﱰﻝ ﻓﻴﻤﺸﻲ ﺇﱃ ﺍﳌـﺮﻭﺓ ﺣـﱴ ﻳـﺼﻞ ﺇﱃ ﺍﻟﻌﻠـﻢ ﻭ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﳝﺮ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﻫﻨﺎﻙ ،ﻭ ﻻ ﻳـﺪﻉ
ﺍﻷﻭﻝ])ﺍﳌﻮﺿﻮﻉ( ﻋﻦ ﺍﻟﻴﻤﲔ ﻭ ﺍﻟﻴﺴﺎﺭ ،ﻭ ﻫﻮ ﺍﳌﻌـﺮﻭﻑ ﺃﺣﺪﹰﺍ ﳝﺮ ﺑﲔ ﻳﺪﻳﻪ ،ﻭ ﻫﻮ ﻳﺼﻠﻲ ،ﻟﻌﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﻫﻴﺔ
ﺑﺎﳌﻴﻞ ﺍﻷﺧﻀﺮ[ ﻓﻴﺴﺮﻉ ﺍﻟﺮﺟﻞ ﰲ ﺍﳌﺸﻲ ]ﻳﺴﻌﻰ ﻣﻨﻪ ﺳﻌﻴﹰﺎ ﻋﻦ ﺫﻟﻚ ،ﻭ ﻋﺪﻡ ﺛﺒﻮﺕ ﺍﺳﺘﺜﻨﺎﺀ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻣﻨﻬﺎ ،ﺑﻠﻪ
ﺷﺪﻳﺪﹰﺍ[ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﱐ] ،ﺍﻟﺬﻱ ﺑﻌﺪﻩ .ﻭ ﻛﺎﻥ ﻣﻜﺔ ﻛﻠﻬﺎ![
ﰲ ﻋﻬﺪﻩ ﻭﺍﺩﻳﹰﺎ ﺃﺑﻄﺢ ﻓﻴﻪ ﺩﻗﺎﻕ ﺍﳊﺼﺎ ،ﻭ ﻗﺎﻝ " :ﻻ ﰒ ﳜﺮﺝ ﺇﱃ ﺍﻟﺼﻔﺎ ﻣﻦ ﺑﺎﺑﻪ ﻓﲑﻗـﺎﻩ ﺃﻭ ﻳﻘـﻒ ﻋﻨـﺪﻩ،
ﻳﻘﻄﹶﻊ ﺍﻷﺑﻄ ﺢ ﺇﻻ ﺷﺪﹰﺍ" ﻗﺎﻝ " :ﺍﺳﻌﻮﺍ ،ﻓﺈﻥ ﺍﷲ ﻛﺘـﺐ ﻭﺍﻟﺮﻗﻲ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﺃﻓﻀﻞ ﺇﻥ ﺗﻴﺴﺮ.
ﻋﻠﻴﻜﻢ ﺍﻟﺴﻌﻲ"[> .ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻛﺎﻥ ﻳـﺴﻌﻰ ﺼﻔﹶﺎ
ﻭﻳﻘﺮﺃ ﻋﻨﺪ ﺑﺪﺀ ﺍﻟﺸﻮﻁ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﹺﺇ ﱠﻥ ﺍﻟـ
ﺣﱴ ﺗﺮﻯ ﺭﻛﺒﺘﺎﻩ ﻣﻦ ﺷﺪﺓ ﺍﻟﺴﻌﻲ ﻳـﺪﻭﺭ ﺑـﻪ ﺇﺯﺍﺭﻩ ،ﻭﰲ ﻭﺍﹾﻟ ﻤ ﺮ ﻭ ﹶﺓ ﻣ ﻦ ﺷﻌﺎﺋ ﹺﺮ ﺍﻟﱠﻠ ﻪ )ﺍﻟﺒﻘـﺮﺓ :ﻣـﻦ ﺍﻵﻳـﺔ.(١٥٨
ﻟﻔﻆ :ﻭﺃﻥ ﻣﺌﺰﺭﻩ ﻟﻴﺪﻭﺭ ﻣﻦ ﺷﺪﺓ ﺍﻟﺴﻌﻲ .ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻌﻠـﻢ ]ﻭﻳﻘﻮﻝ" :ﻧﺒﺪﺃ ﲟﺎ ﺑﺪﺃ ﺍﷲ ﺑﻪ"[.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦٠ ٥٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺻﻌﺪﹰﺍ ﺣﱴ ﻳﺄﰐ ﺍﳌﺮﻭﺓ ﻓﲑﺗﻘﻲ ﻋﻠﻴﻬﺎ ،ﻭ ﻳﺼﻨﻊ ]ﰒ ﳝﺸﻲ ﺍﻷﺧﻀﺮ ﺍﻟﺜﺎﱐ ﻣﺸﻰ ﻛﻌﺎﺩﺗﻪ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﺍﳌﺮﻭﺓ ﻓﲑﻗـﻰ
ﻓﻴﻬﺎ ﻣﺎ ﺻﻨﻊ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻭ ﻫﺬﺍ ﺷﻮﻁ. ﻋﻠﻴﻬﺎ<.
ﰒ ﻳﻌﻮﺩ ﺣﱴ ﻳﺮﻗﻰ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ،ﳝﺸﻲ ﻣﻮﺿﻊ ﻣﺸﻴﻪ ،ﻭ ﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓﻼ ﻳﺸﺮﻉ ﳍﺎ ﺍﻹﺳﺮﺍﻉ ﺑﲔ ﺍﻟﻌﻠﻤـﲔ؛ ﻷـﺎ
ﻳﺴﻌﻰ ﻣﻮﺿﻊ ﺳﻌﻴﻪ ،ﻭ ﻫﺬﺍ ﺷﻮﻁ ﺛﺎ ﻥ. ﻋﻮﺭﺓ ،ﻭﺇﳕﺎ ﺍﳌﺸﺮﻭﻉ ﳍﺎ ﺍﳌﺸﻲ ﰲ ﺍﻟﺴﻌﻲ ﻛﻠﻪ ).(١
ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﺮﻭﺓ ،ﻭ ﻫﻜﺬﺍ ﺣﱴ ﻳﺘﻢ ﻟﻪ ﺳﺒﻌﺔ ﺃﺷـﻮﺍﻁ
) (١ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ ﰲ ﺍﳍﺎﻣﺶ)" :ﻓﺎﺋﺪﺓ( ﺟﺎﺀ ﰲ "ﺍﳌﻐﲏ" ﻻﺑـﻦ
ﺎﻳﺔ ﺁﺧﺮﻫﺎ ﻋﻠﻰ ﺍﳌﺮﻭﺓ[. ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ) (٣٩٤/٣ﻣﺎ ﻧﺼﻪ" :ﻭ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻭ ﺳﻌﻴﻬﻦ ﻣﺸﻲ
ﻛﻠﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺭﻣﻞ ﻋﻠﻰ ﺍﻟﻨـﺴﺎﺀ
ﰒ ﳝﺸﻲ ﻓﲑﻗﻰ ﺍﳌﺮﻭﺓ ﺃﻭ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ،ﻭﺍﻟﺮﻗﻲ ﻋﻠﻴﻬـﺎ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ،ﻭ ﻻ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭ ﺍﳌﺮﻭﺓ ،ﻭ ﻟﻴﺲ ﻋﻠﻴﻬﻦ ﺍﺿـﺒﻄﺎﻉ .ﻭ
ﺃﻓﻀﻞ ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ ،ﻭﻳﻘﻮﻝ ﻭﻳﻔﻌﻞ ﻋﻠﻰ ﺍﳌﺮﻭﺓ ﻛﻤﺎ ﻗﺎﻝ ﳉﻠﹶﺪ ،ﻭ ﻻ ﻳﻘﺼﺪ ﺫﻟﻚ ﰲ ﺣﻖ ﺍﻟﻨﺴﺎﺀ،ﺫﻟﻚ ﻷﻥ ﺍﻷﺻﻞ ﻓﻴﻬﻤﺎ ﺇﻇﻬﺎﺭ ﺍ ﹶ
ﻷﻥ ﺍﻟﻨﺴﺎﺀ ﻳﻘﺼﺪ ﻓﻴﻬﻦ ﺍﻟﺴﺘﺮ ،ﻭ ﰲ ﺍﻟﺮﻣﻞ ﻭ ﺍﻻﺿـﺒﻄﺎﻉ ﺗﻌـﺮﺽ
ﻭﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺼﻔﺎ] ،ﻣـﻦ ﺍﺳـﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠـﺔ ،ﻭ ﺍﻟﺘﻜـﺒﲑ ﻟﻠﻜﺸﻒ".
ﻭ ﰲ "ﳎﻤﻮﻉ" ﻟﻠﻨﻮﻭﻱ) (٧٥/٨ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ ﻋﻨﺪ
ﻭﺍﻟﺘﻮﺣﻴﺪ ،ﻭ ﺍﻟﺪﻋﺎﺀ[ ،ﻣﺎ ﻋﺪﺍ ﻗﺮﺍﺀﺓ ﺍﻵﻳﺔ ،ﻭﻫـﻲ ﻗﻮﻟـﻪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻓﻘﺪ ﻗﺎﻝ" :ﺇﻥ ﻓﻴﻬﺎ ﻭﺟﻬﲔ:
ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭ ﺑﻪ ﻗﻄﻊ ﺍﳉﻤﻬﻮﺭ :ﺃﺎ ﻻ ﺗﺴﻌﻰ ﺑﻞ ﲤﺸﻲ ﲨﻴﻊ
ﺼﻔﹶﺎ ﻭﺍﹾﻟ ﻤ ﺮ ﻭ ﹶﺓ ﻣ ﻦ ﺷﻌﺎﺋ ﹺﺮ ﺍﻟﱠﻠ ﻪ )ﺍﻟﺒﻘﺮﺓ :ﻣـﻦ
ﺗﻌﺎﱃ :ﹺﺇ ﱠﻥ ﺍﻟ ﻼ ﻭ ﺎﺭﹰﺍ .ﻭ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﺃﺎ ﺇﻥ ﺳﻌﺖ ﰲ ﺍﻟﻠﻴﻞ ﺣﺎﻝ ﺧﻠﻮ
ﺍﳌﺴﺎﻓﺔ ﻟﻴ ﹰ
ﺍﳌﺴﻌﻰ ﺍﺳﺘﺤﺐ ﳍﺎ ﺍﻟﺴﻌﻲ ﰲ ﻣﻮﺿﻊ ﺍﻟﺴﻌﻲ ﻛﺎﻟﺮﺟﻞ".
ﺍﻵﻳﺔ (١٥٨ﻓﻬﺬﺍ ﺇﳕﺎ ﻳﺸﺮﻉ ﻋﻨﺪ ﺍﻟـﺼﻌﻮﺩ ﺇﱃ ﺍﻟـﺼﻔﺎ ﰲ ﻗﻠﺖ :ﻭ ﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻷﻗﺮﺏ ،ﻓﺈﻥ ﺃﺻﻞ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺴﻌﻲ ﺇﳕﺎ ﺳـﻌﻲ
ﻫﺎﺟﺮ ﺃﻡ ﺇﲰﺎﻋﻴﻞ ﺗﺴﺘﻐﻴﺚ ﻻﺑﻨﻬﺎ ﺍﻟﻌﻄﺸﺎﻥ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ:
ﺍﻟﺸﻮﻁ ﺍﻷﻭﻝ ﻓﻘﻂ؛ ﺗﺄﺳﻴﹰﺎ ﺑﺎﻟﻨﱯ .ﰒ ﻳﱰﻝ ﻓﻴﻤـﺸﻲ ﰲ " ﻓﻮﺟﺪﺕ ﺍﻟﺼﻔﺎ ﺃﻗﺮﺏ ﺟﺒﻞ ﰲ ﺍﻷﺭﺽ ﻳﻠﻴﻬـﺎ ﻓﻘﺎﻣـﺖ ﻋﻠﻴـﻪ ،ﰒ
ﺍﺳﺘﻘﺒﻠﺖ ﺍﻟﻮﺍﺩﻱ ﺗﻨﻈﺮ ﻫﻞ ﺗﺮﻯ ﺃﺣﺪﺍ؟ ﻓﻠﻢ ﺗﺮ ﺃﺣﺪﺍ ،ﻓﻬﺒﻄـﺖ ﻣـﻦ
= ﺍﻟﺼﻔﺎ ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﻮﺍﺩﻱ ﺭﻓﻌﺖ ﻃﺮﻑ ﺭﺩﻋﻬﺎ ﰒ ﺳـﻌﺖ ﺳـﻌﻲ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ" :ﻓﺬﻟﻚ ﺳﻌﻲ ﺍﻟﻨﺎﺱ ﺍﻹﻧﺴﺎﻥ ﺍﻬﻮﺩ ،ﺣﱴ ﺟﺎﻭﺯﺕ ﺍﻟﻮﺍﺩﻱ ،ﰒ ﺃﺗﺖ ﺍﳌﺮﻭﺓ ﻓﻘﺎﻣﺖ ﻋﻠﻴﻬـﺎ
ﺑﻴﻨﻬﻤﺎ" .ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ "ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ". ﻓﻨﻈﺮﺕ ﻫﻞ ﺗﺮﻯ ﺃﺣﺪﺍﹰ؟ ﻓﻠﻢ ﺗﺮﻯ ﺃﺣﺪﺍﹰ ،ﻓﻔﻌﻠﺖ ﺫﻟﻚ ﺳﺒﻊ ﻣـﺮﺍﺕ.
=
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦٢ ٦١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻓﺈﺫﺍ ﻛﻤﻞ ﺍﻟﺴﻌﻲ ﺣﻠﻖ ﺭﺃﺳﻪ ﺃﻭ ﻗﺼﺮﻩ ،ﻭﺍﳊﻠﻖ ﻟﻠﺮﺟﻞ ﻣﻮﺿﻊ ﻣﺸﻴﻪ ،ﻭﻳﺴﺮﻉ ﰲ ﻣﻮﺿﻊ ﺍﻹﺳﺮﺍﻉ ﺣﱴ ﻳـﺼﻞ ﺇﱃ
ﺃﻓﻀﻞ ،ﻓﺈﻥ ﻗﺼﺮ ﻭﺗﺮﻙ ﺍﳊﻠﻖ ﻟﻠﺤﺞ ﻓﺤﺴﻦ ،ﻭﺇﺫﺍ ﻛـﺎﻥ ﺍﻟﺼﻔﺎ ،ﻭﻳﻔﻌﻞ ﺫﻟﻚ ﺳﺒﻊ ﻣﺮﺍﺕ ،ﺫﻫﺎﺑﻪ ﺷﻮﻁ ،ﻭﺭﺟﻮﻋـﻪ
ﻗﺪﻭﻣﻪ ﻣﻜﺔ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻭﻗﺖ ﺍﳊﺞ ﻓﺎﻟﺘﻘﺼﲑ ﰲ ﺣﻘﻪ ﺃﻓﻀﻞ، ﺷﻮﻁ؛ ﻷﻥ ﺍﻟﻨﱯ ﻓﻌﻞ ﻣﺎ ﺫﻛﺮ ،ﻭﻗﺎﻝ" :ﺧﺬﻭﺍ ﻋـﲏ
ﻟﻴﺤﻠﻖ ﺑﻘﻴﺔ ﺭﺃﺳﻪ ﰲ ﺍﳊﺞ؛ ﻷﻥ ﺍﻟﻨﱯ ﳌـﺎ ﻗـﺪﻡ ﻫـﻮ ﻣﻨﺎﺳﻜﻜﻢ".
ﻭﺃﺻﺤﺎﺑﻪ ﻣﻜﺔ ﰲ ﺭﺍﺑﻊ ﺫﻱ ﺍﳊﺠﺔ ﺃﻣﺮ ﻣﻦ ﱂ ﻳﺴﻖ ﺍﳍﺪﻱ ]ﻭ ﳚﻮﺯ ﺃﻥ ﻳﻄﻮﻑ ﺑﻴﻨﻬﻤﺎ ﺭﺍﻛﺒﺎﹰ ،ﻭ ﺍﳌﺸﻲ ﺍﻋﺠﺐ ﺇﱃ
ﺃﻥ ﳛﻞ ﻭﻳﻘﺼﺮ ،ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺎﳊﻠﻖ ،ﻭﻻ ﺑﺪ ﰲ ﺍﻟﺘﻘﺼﲑ ﻣﻦ ﺍﻟﻨﱯ [.
ﺗﻌﻤﻴﻢ ﺍﻟﺮﺃﺱ ،ﻭﻻ ﻳﻜﻔﻲ ﺗﻘﺼﲑ ﺑﻌﻀﻪ ،ﻛﻤـﺎ ﺃﻥ ﺣﻠـﻖ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﺜﺮ ﰲ ﺳﻌﻴﻪ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟـﺪﻋﺎﺀ ﲟـﺎ
ﺑﻌﻀﻪ ﻻ ﻳﻜﻔﻲ ،ﻭﺍﳌـﺮﺃﺓ ﻻ ﻳـﺸﺮﻉ ﳍـﺎ ﺇﻻ ﺍﻟﺘﻘـﺼﲑ، ﺗﻴﺴﺮ] ،ﻭ ﺇﻥ ﺩﻋﺎ ﰲ ﺍﻟﺴﻌﻲ ﺑﻘﻮﻟﻪ ":ﺭﺏ ﺍﻏﻔﺮ ﻭ ﺍﺭﺣـﻢ،
ﻭﺍﳌﺸﺮﻭﻉ ﳍﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﻛﻞ ﺿﻔﲑﺓ ﻗﺪﺭ ﺃﳕﻠـﺔ ﻓﺄﻗـﻞ، ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﺰ ﺍﻷﻛﺮﻡ" ﻓﻼ ﺑﺄﺱ ﻟﺜﺒﻮﺗﻪ ﻋﻦ ﲨـﻊ ﻣـﻦ
ﻭﺍﻷﳕﻠﺔ :ﻫﻲ ﺭﺃﺱ ﺍﻹﺻﺒﻊ ،ﻭﻻ ﺗﺄﺧﺬ ﺍﳌﺮﺃﺓ ﺯﻳـﺎﺩﺓ ﻋﻠـﻰ ﺍﻟﺴﻠﻒ[.
ﺫﻟﻚ. ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻄﻬﺮﹰﺍ ﻣﻦ ﺍﳊﺪﺙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ،ﻭﻟـﻮ
ﻓﺈﺫﺍ ﻓﻌﻞ ﺍﶈﺮﻡ ﻣﺎ ﺫﻛﺮ ﻓﻘﺪ ﲤﺖ ﻋﻤﺮﺗﻪ – ﻭﺍﳊﻤـﺪ ﷲ ﺳﻌﻰ ﻋﻠﻰ ﻏﲑ ﻃﻬﺎﺭﺓ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ،ﻭﻫﻜﺬﺍ ﻟﻮ ﺣﺎﺿـﺖ
– ﻭﺣﻞ ﻟﻪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻹﺣﺮﺍﻡ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﳌﺮﺃﺓ ﺃﻭ ﻧﻔﺴﺖ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ﺳﻌﺖ ﻭﺃﺟﺰﺃﻫﺎ ﺫﻟـﻚ؛ ﻷﻥ
ﺳﺎﻕ ﺍﳍﺪﻱ ﻣﻦ ﺍﳊﻞ ﻓﺈﻧﻪ ﻳﺒﻘﻰ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺣﱴ ﳛﻞ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻴﺴﺖ ﺷﺮﻃﹰﺎ ﰲ ﺍﻟﺴﻌﻲ ،ﻭﺇﳕﺎ ﻫﻲ ﻣﺴﺘﺤﺒﺔ ﻛﻤـﺎ
ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌﹰﺎ. ﺗﻘﺪﻡ.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦٤ ٦٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﻭﻣﲎ ،ﻭﳓﺮ ﺍﳍﺪﻱ ،ﻭﺍﻟﺘﻘﺼﲑ ،ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻭﺃﻣﺎ ﻣﻦ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ﻣﻔﺮﺩﺍﹰ ،ﺃﻭ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌـﹰﺎ
ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ ،ﻭﺳﻌﺖ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣـﺪﹰﺍ ﻓﻴﺴﻦ ﻟﻪ ﺃﻥ ﻳﻔﺴﺦ ﺇﺣﺮﺍﻣﻪ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠـﻪ
ﻭﺳﻌﻴﺎﹰ ﻭﺍﺣﺪﺍﹰ ،ﻭﺃﺟﺰﺃﻫﺎ ﺫﻟﻚ ﻋﻦ ﺣﺠﻬﺎ ﻭﻋﻤﺮﺎ ﲨﻴﻌـﺎﹰ؛ ﺍﳌﺘﻤﺘﻊ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺳﺎﻕ ﺍﳍﺪﻱ؛ ﻷﻥ ﺍﻟـﻨﱯ ﺃﻣـﺮ
ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺎ ﺣﺎﺿﺖ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻬﺎ ﺑﺎﻟﻌﻤﺮﺓ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺻﺤﺎﺑﻪ ﺑﺬﻟﻚ ،ﻭﻗﺎﻝ" :ﻟﻮﻻ ﺃﱐ ﺳﻘﺖ ﺍﳍﺪﻱ ﻷﺣﻠﻠـﺖ
ﺍﻟﻨﱯ " :ﺍﻓﻌﻠﻲ ﻣﺎ ﻳﻔﻌﻞ ﺍﳊﺎﺝ ﻏﲑ ﺃﻥ ﻻ ﺗﻄﻮﰲ ﺑﺎﻟﺒﻴﺖ ﻣﻌﻜﻢ").(١
ﺣﱴ ﺗﻄﻬﺮﻱ" ﻣﺘﻔﻖ ﻋﻠﻴﻪ. ﻭﺇﻥ ﺣﺎﺿﺖ ﺍﳌﺮﺃﺓ ﺃﻭ ﻧﻔﺴﺖ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻬﺎ ﺑـﺎﻟﻌﻤﺮﺓ ﱂ
ﻭﺇﺫﺍ ﺭﻣﺖ ﺍﳊﺎﺋﺾ ﺃﻭ ﺍﻟﻨﻔﺴﺎﺀ ﺍﳉﻤﺮﺓ ﻳـﻮﻡ ﺍﻟﻨﺤـﺮ ﺗﻄﻒ ﺑﺎﻟﺒﻴﺖ ﻭﻻ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺣﱴ ﺗﻄﻬـﺮ ،ﻓـﺈﺫﺍ
ﻭﻗﺼﺮﺕ ﻣﻦ ﺷﻌﺮﻫﺎ ﺣﻞ ﳍﺎ ﻛﻞ ﺷـﻲﺀ ﺣـﺮﻡ ﻋﻠﻴﻬـﺎ ﺼﺮﺕ ﻣﻦ ﺭﺃﺳﻬﺎ ﻭﲤﺖ ﻋﻤﺮﺎ ﻃﻬﺮﺕ ﻃﺎﻓﺖ ﻭﺳﻌﺖ ﻭﹶﻗ
ﺑﺎﻹﺣﺮﺍﻡ ،ﻛﺎﻟﻄﻴﺐ ﻭﳓﻮﻩ ،ﺇﻻ ﺍﻟﺰﻭﺝ ﺣﱴ ﺗﻜﻤﻞ ﺣﺠﻬـﺎ ﺑﺬﻟﻚ ،ﻓﺈﻥ ﱂ ﺗﻄﻬﺮ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﺃﺣﺮﻣﺖ ﺑﺎﳊﺞ ﻣـﻦ
ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻄﺎﻫﺮﺍﺕ ،ﻓﺈﺫﺍ ﻃﺎﻓﺖ ﻭﺳـﻌﺖ ﺑﻌـﺪ ﻣﻜﺎﺎ ﺍﻟﺬﻱ ﻫﻲ ﻣﻘﻴﻤﺔ ﻓﻴﻪ ،ﻭﺧﺮﺟﺖ ﻣﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﲎ،
ﺍﻟﻄﻬﺮ ﺣﻞ ﳍﺎ ﺯﻭﺟﻬﺎ. ﻭﺗﺼﲑ ﺑﺬﻟﻚ ﻗﺎﺭﻧﺔ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ،ﻭﺗﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠـﻪ
ﺍﳊﺎﺝ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ،ﻭﻋﻨﺪ ﺍﳌﺸﻌﺮ ،ﻭﺭﻣﻲ ﺍﳉﻤـﺎﺭ،
) (١ﻭﻋﺒﺎﺭﺓ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻭ ﻣﻦ ﻛﺎﻥ ﺃﺣﺮﻡ ﺑﻐﲑ ﻋﻤﺮﺓ ﺍﳊـﺞ .ﻭ ﱂ
ﻳﻜﻦ ﺳﺎﻕ ﺍﳍﺪﻱ ﻣﻦ ﺍﳊﻞ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻠﻞ ﺍﺗﺒﺎﻋﹰﺎ ﻷﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻭ ﺍﺗﻘﺎﺀ ﻟﻐﻀﺒﻪ ،ﻭ ﺃﻣﺎ ﻣﻦ ﺳﺎﻕ ﺍﳍﺪﻱ ﻓﻴﻈﻞ ﰲ ﺇﺣﺮﺍﻣﻪ ﻭ
ﻻ ﻳﺘﺤﻠﻞ ﺇﻻ ﺑﻌﺪ ﺍﻟﺮﻣﻲ ﻳﻮﻡ ﺍﻟﻨﺤﺮ"ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦٦ ٦٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﻟﻌﻘﺒﺔ[. ل
ﻭﺑﻌﺪ ﺇﺣﺮﺍﻣﻬﻢ ﺑﺎﳊﺞ ﻳﺴﻦ ﳍﻢ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻣـﲎ ﻗﺒـﻞ $מא,אמ وמא 4ن
نذ5א وא 1وج
ا ] :[١aﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺎﺗﲏ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻬﺎ
ﺍﻟﺰﻭﺍﻝ ﺃﻭ ﺑﻌﺪﻩ ﻣﻦ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ) ،(١ﻭﻳﻜﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺔ ﺇﱃ
ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ،ﻭﻫﻮ ﺍﻟﺜﺎﻣﻦ ﻣـﻦ ﺫﻱ ﺍﳊﺠـﺔ
ﰲ ﺍﻟﺴﺎﺑﻖ .ﻓﻠﺘﺴﺘﺪﺭﻙ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ.
ﺃﻥ ﻳﺮﻣﻮﺍ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﻭﻳﺼﻠﻮﺍ ﲟﲎ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ
ﺍﺳﺘﺤﺐ ﻟﻠﻤﺤﻠﲔ ﲟﻜﺔ ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﳊﺞ ﻣﻦ ﺃﻫﻠﻬﺎ ﺍﻹﺣﺮﺍﻡ
ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ.
ﺑﺎﳊﺞ ﻣﻦ ﻣﺴﺎﻛﻨﻬﻢ؛ ﻷﻥ ﺃﺻـﺤﺎﺏ ﺍﻟـﻨﱯ ﺃﻗـﺎﻣﻮﺍ
ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺼﻠﻮﺍ ﻛﻞ ﺻﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ﻗﺼﺮﹰﺍ ﺑﻼ ﲨـﻊ،
ﺑﺎﻷﺑﻄﺢ ﻭﺃﺣﺮﻣﻮﺍ ﺑﺎﳊﺞ ﻣﻨﻪ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﻋـﻦ ﺃﻣـﺮﻩ ،ﻭﱂ
ﺇﻻ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻔﺠﺮ ﻓﻼ ﻳﻘﺼﺮﺍﻥ.
ﻳﺄﻣﺮﻫﻢ ﺍﻟﻨﱯ ﺃﻥ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺍﻟﺒﻴﺖ ﻓﻴﺤﺮﻣﻮﺍ ﻋﻨﺪﻩ ﺃﻭ ﻋﻨـﺪ
ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺃﻫﻞ ﻣﻜﺔ ﻭﻏﲑﻫﻢ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺑﺎﻟﻨﺎﺱ
ﺍﳌﻴﺰﺍﺏ ﻭﻛﺬﺍ ﱂ ﻳﺄﻣﺮﻫﻢ ﺑﻄﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﻋﻨﺪ ﺧﺮﻭﺟﻬﻢ ﺇﱃ
ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻭﻏﲑﻫﻢ ﲟﲎ ﻭﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ ﻗﺼﺮﺍﹰ ،ﻭﱂ ﻳﺄﻣﺮ
ﻣﲎ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻋﹰﺎ ﻟﻌﻠﱠﻤﻬﻢ ﺇﻳﺎﻩ ،ﻭﺍﳋﲑ ﻛﻠـﻪ ﰲ
ﺃﻫﻞ ﻣﻜﺔ ﺑﺎﻹﲤﺎﻡ ،ﻭﻟﻮ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠـﻴﻬﻢ ﻟﺒﻴﻨـﻪ ﳍـﻢ،
ﺍﺗﺒﺎﻉ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ .
>ﻭﻷﻣﺮﻫﻢ ﺑﻪ ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻋﺎﻡ ﺍﻟﻔﺘﺢ<.
ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻐﺘﺴﻞ ﻭﻳﺘﻨﻈﻒ ﻭﻳﺘﻄﻴﺐ ﻋﻨﺪ ﺇﺣﺮﺍﻣـﻪ
ﰒ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ﻳﺘﻮﺟﻪ ﺍﳊﺎﺝ ﻣﻦ ﺑﺎﳊﺞ ،ﻛﻤﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺍﳌﻴﻘﺎﺕ.
) (١ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻧﺼﺎﺋﺢ ﺑﲔ ﻳﺪﻱ ﺍﳊﺞ ﺃﻭﻝ ﻛﺘﺎﺑـﻪ ﻣﻨﺎﺳـﻚ ﺍﳊـﺞ
]ﻓﻴﺤﺮﻡ ﻭ ﻳﻬ ﹼﻞ ﺑﺎﳊﺞ ،ﻭﻳﻔﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﻋﻨﺪ ﺍﻹﺣـﺮﺍﻡ
ﻭﺍﻟﻌﻤﺮﺓ " :ﺇﻳﺎﻙ ﺃﻥ ﺗﺪﻉ ﺍﻟﺒﻴﺎﺕ ﰲ ﻣﲎ ﻟﻴﻠﺔ ﻋﺮﻓﺔ ،ﻓﺈﻧﻪ ﻭﺍﺟﺐ ،ﻓﻌﻠﻪ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﺍﳌﻴﻘﺎﺕ .ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ ﻭ ﺍﻟﺘﻄﻴـﺐ ،ﻭﻟـﺒﺲ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻣﺮ ﺑﻪ ﰲ ﻗﻮﻟـﻪ " :ﺧـﺬﻭﺍ ﻋـﲏ
ﻣﻨﺎﺳﻜﻜﻢ ""ﺍﻫـ ﺍﻹﺯﺍﺭ ﻭ ﺍﻟﺮﺩﺍﺀ ﻭ ﺍﻟﺘﻠﺒﻴﺔ .ﻭ ﻻ ﻳﻘﻄﻌﻬﺎ ﺇﻻ ﻋﻘﺐ ﺭﻣﻲ ﲨﺮﺓ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٦٨ ٦٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺗﻨﺎﺳﺐ ﺍﳊﺎﻝ ،ﻳﺒﲔ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺮﻉ ﻟﻠﺤﺎﺝ ﰲ ﻫﺬﺍ ﺍﻟﻴـﻮﻡ ﻣﲎ ﺇﱃ ﻋﺮﻓﺔ] ،ﻭ ﻫﻮ ﻳﻠﱯ ﺍﻭ ﻳﻜﱪ ،ﻛـﻞ ﺫﻟـﻚ ﻓﻌـﻞ
ﻭﺑﻌﺪﻩ ،ﻭﻳﺄﻣﺮﻫﻢ ﻓﻴﻬﺎ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺍﻹﺧﻼﺹ ﻟـﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﻭ ﻫﻢ ﻣﻌﻪ ﰲ ﺣﺠﺘﻪ ،ﻳﻠﱯ ﺍﳌﻠﱯ ﻓﻼ ﻳﻨﻜﺮ
ﰲ ﻛﻞ ﺍﻷﻋﻤﺎﻝ ،ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﳏﺎﺭﻣﻪ ،ﻳﻮﺻـﻴﻬﻢ ﻓﻴﻬـﺎ ﻋﻠﻴﻪ ،ﻭ ﻳﻜﱪ ﺍﳌﻜﱪ ﻓﻼ ﻳﻨﻜﺮ ﻋﻠﻴﻪ[.
ﺑﺎﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴـﻪ ،ﻭﺍﳊﻜـﻢ ﻤـﺎ، ﻭﻳﺴﻦ ﺃﻥ ﻳﱰﻟﻮﺍ ﺑﻨﻤﺮﺓ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ،ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ؛ ﻟﻔﻌﻠﻪ
ﻭﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﻤﺎ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ؛ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺎﻟﻨﱯ ﰲ ﺫﻟﻚ ] .ﻭﻫﻮ ﻣﻜﺎﻥ ﻗﺮﻳﺐ ﻣﻦ ﻋﺮﻓﺎﺕ ،ﻭ ﻟﻴﺲ ﻣﻨﻬﺎ ،ﻭ ﻳﻈﻞ
ﻛﻠﻪ. ﺎ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ[.
ﻭﺑﻌﺪﻫﺎ ﻳﺼﻠﻮﻥ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻗﺼﺮﹰﺍ ﻭﲨﻌﹰﺎ ﰲ ﻭﻗـﺖ ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ ]ﺭﺣﻞ ﺇﱃ ﻋﺮﻧﺔ ﻭ ﻧـﺰﻝ ﻓﻴﻬـﺎ)،(١
ﺍﻷﻭﱃ ]ﻭﻗﺖ ﺍﻟﻈﻬﺮ[ ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ ﻭﺇﻗﺎﻣﺘﲔ؛ ﻟﻔﻌﻠـﻪ ، ﻭﻫﻲ ﻗﺒﻴﻞ ﻋﺮﻓﺔ[.
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﻓﻴﻬﺎ ﻳﺴﻦ ﻟﻺﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﺃﻥ ﳜﻄﺐ ﺍﻟﻨـﺎﺱ ﺧﻄﺒـﺔ
]ﻭ ﻻ ﻳﺼﻠﻲ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ.
ﻭ ﻣﻦ ﱂ ﻳﺘﻴﺴﺮ ﻟﻪ ﺻﻼﻤﺎ ﻣﻊ ﺍﻹﻣﺎﻡ ،ﻓﻠﻴﺼﻠﻬﻤﺎ ﻛﺬﻟﻚ ) (١ﻋﻠﻖ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ ﺑﻘﻮﻟﻪ"ﻫﺬﺍ ﺍﻟﱰﻭﻝ ﻭ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻳﺘﻌﺬﺭ ﺍﻟﻴـﻮﻡ
ﲢﻘﻘﻪ ﻟﺸﺪﺓ ﺍﻟﺰﺣﺎﻡ ،ﻓﺈﺫﺍ ﺟﺎﻭﺯﳘﺎ ﺇﱃ ﻋﺮﻓﺔ ﻓﻼ ﺣﺮﺝ ﺇﻥ ﺷـﺎﺀ ﺍﷲ،
ﻭ ﺣﺪﻩ ،ﺃﻭ ﻣﻊ ﻣﻦ ﺣﻮﻟﻪ ﻣﻦ ﺃﻣﺜﺎﻟﻪ[. ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ "ﺍﻟﻔﺘﺎﻭﻯ" )" :(١٦٨/٢٦ﻭ ﺃﻣﺎ ﻣـﺎ
ﺗﻀﻤﻨﺘﻪ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻣﻦ ﺍﳌﻘﺎﻡ ﲟـﲎ ﻳـﻮﻡ
ﰒ ﻳﻘﻒ ﺍﻟﻨﺎﺱ ﺑﻌﺮﻓﺔ] ،ﻓﻴﻘﻒ ﻋﻨﺪ ﺍﻟﺼﺨﺮﺍﺕ ﺃﺳـﻔﻞ ﺍﻟﺘﺮﻭﻳﺔ ،ﻭ ﺍﳌﺒﻴﺖ ﺎ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﻗﺒﻞ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﰒ ﺍﳌﻘﺎﻡ ﺑـ" ﻋﺮﻧـﺔ" -
ﺍﻟﱵ ﺑﲔ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ ﻭ ﻋﺮﻓﺔ -ﺇﱃ ﺍﻟﺰﻭﺍﻝ ،ﻭ ﺍﻟﺬﻫﺎﺏ ﻣﻨﻬﺎ ﺇﱃ ﻋﺮﻓﺔ،
ﺟﺒﻞ ﺍﻟﺮﲪﺔ ،ﺇﻥ ﺗﻴﺴﺮ ﻟﻪ ﺫﻟﻚ ،ﻭ ﺇﻻ ﻓﻌﺮﻓﺔ ﻛﻠﻬﺎ ﻣﻮﻗﻒ[ ﻭ ﺍﳋﻄﺒﺔ ﻭ ﺍﻟﺼﻼﺗﲔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ ﺑﺒﻄﻦ ﻋﺮﻧﺔ ،ﻓﻬﺬﺍ ﻛﺎﻤﻊ ﻋﻠﻴﻪ
ﺇﻻ ﺑﻄﻦ ﻋ ﺮﻧﺔﹶ> ،ﻟﻘﻮﻟﻪ " :ﻭﻗﻔﺖ ﻫﺎﻫﻨﺎ ﻭﻋﺮﻓﺔ ﻛﻠـﻬﺎ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭ ﺇﻥ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﻻ ﳝﻴﺰﻩ ،ﻭ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ
ﻳﻌﺮﻓﻪ ﻟﻐﻠﺒﺔ ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﺪﺛﺔ"".ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٧٠ ٦٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺟﺎﺯ[. ﻣﻮﻗﻒ ،ﻭﺍﺭﻓﻌﻮﺍ ﻋﻦ ﺑﻄﻦ ﻋﺮﻧﺔ").<(١
ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ" :ﺃﺣﺐ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﷲ ﺃﺭﺑـﻊ: ﻭﻳﺴﺘﺤﺐ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺟﺒﻞ ﺍﻟﺮﲪﺔ ﺇﻥ ﺗﻴﺴﺮ ﺫﻟﻚ،
ﺳﺒﺤﺎﻥ ﺍﷲ ،ﻭﺍﳊﻤﺪ ﷲ ،ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺍﷲ ﺃﻛﱪ". ﻓﺈﻥ ﱂ ﻳﺘﻴﺴﺮ ﺍﺳﺘﻘﺒﺎﳍﻤﺎ ﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠـﺔ ﻭﺇﻥ ﱂ ﻳـﺴﺘﻘﺒﻞ
]ﻭ ﺍﻟﺴﻨﺔ ﻟﻠﻮﺍﻗﻒ ﰲ ﻋﺮﻓﺔ ﺃﻻ ﻳﺼﻮﻡ ﻫﺬﺍ ﺍﻟﻴﻮﻡ. ﺍﳉﺒﻞ.
ﻭ ﻻ ﻳﺰﺍﻝ ﻫﻜﺬﺍ ﺫﺍﻛﺮﹰﺍ ﻣﻠﺒﻴﹰﺎ ﺩﺍﻋﻴﹰﺎ ﲟﺎ ﺷﺎﺀ ،ﺭﺍﺟﻴﹰﺎ ﻣـﻦ ﻭﻳﺴﺘﺤﺐ ﻟﻠﺤﺎﺝ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺫﻛﺮ ﺍﷲ
ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻪ ﻣﻦ ﻋﺘﻘﺎﺋﻪ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻫﻲ ﻢ ﺍﳌﻼﺋﻜﺔ ﻛﻤﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺩﻋﺎﺋﻪ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ،ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺣﺎﻝ ﺍﻟـﺪﻋﺎﺀ،
ﰲ ﺍﳊﺪﻳﺚ" :ﻣﺎ ﻣﻦ ﻳﻮﻡ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻌﺘﻖ ﺍﷲ ﻓﻴﻪ ﻋﺒﺪﹰﺍ ﻣﻦ ﻭﺇﻥ ﻟﱮ ﺃﻭ ﻗﺮﺃ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺤﺴﻦ.
ﺍﻟﻨﺎﺭ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭ ﺇﻧﻪ ﻟﻴﺪﻧﻮ ﰒ ﻳﺒﺎﻫﻲ ـﻢ ﺍﳌﻼﺋﻜـﺔ، ﻭﻳﺴﻦ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻗﻮﻝ " :ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ ﻭﺣـﺪﻩ ﻻ
ﻓﻴﻘﻮﻝ :ﻣﺎ ﺃﺭﺍﺩ ﻫﺆﻻﺀ؟". ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ،ﳛﻴﻲ ﻭﳝﻴﺖ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ
ﻭ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ" :ﺇﻥ ﺍﷲ ﻳﺒﺎﻫﻲ ﺑﺄﻫﻞ ﻋﺮﻓﺎﺕ ﺃﻫـﻞ ﺷﻲﺀ ﻗﺪﻳﺮ "؛ ] ،ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ" :ﺃﻓﻀﻞ ﻣﺎ
ﺍﻟﺴﻤﺎﺀ ﻓﻴﻘﻮﻝ :ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﺒﺎﺩﻱ ﺟﺎﺅﻭﱐ ﺷﻌﺜﹰﺎ ﻏﱪﹰﺍ". ﻗﻠﺖ ﺃﻧﺎ ﻭ ﺍﻟﻨﺒﻴﻮﻥ ﻋﺸﻴﺔ ﻋﺮﻓﺔ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭ ﺣـﺪﻩ ﻻ
ﻭ ﻻ ﻳﺰﺍﻝ ﻫﻜﺬﺍ ﺣﱴ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ[. ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ،ﻭ ﻟﻪ ﺍﳊﻤﺪ ،ﻭ ﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷـﻲﺀ
ﻓﻴﻨﺒﻐﻲ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟـﺬﻛﺮ ﻭﺗﻜـﺮﺍﺭﻩ ﲞـﺸﻮﻉ ﻗﺪﻳﺮ".
ﻭﺣﻀﻮﺭ ﻗﻠﺐ ،ﻭﻳﻨﺒﻐﻲ ﺍﻹﻛﺜﺎﺭ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﺩﻋﻴﺔ ﻭ ﺇﻥ ﺯﺍﺩ ﰲ ﺍﻟﺘﻠﺒﻴﺔ ﺃﺣﻴﺎﻧﹰﺎ "ﺇﳕﺎ ﺍﳋﲑ ﺧـﲑ ﺍﻵﺧـﺮﺓ"
ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺸﺮﻉ ﰲ ﻛﻞ ﻭﻗﺖ ،ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )(١
ﺭﻭﺍﻩ ﻤﺴﻠﻡ ،ﻜﺘﺎﺏ ﺍﻝﺤﺞ ﺭﻗﻡ ).(١٢١٨
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٧٢ ٧١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻋﺒﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭﺇﻧﻪ ﻟﻴﺪﻧﻮ ﰒ ﻳﺒـﺎﻫﻲ ـﻢ ﻭﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ﻭﳜﺘﺎﺭ ﺟﻮﺍﻣﻊ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ .ﻭﻳﻠﺢ
ﺍﳌﻼﺋﻜﺔ ،ﻓﻴﻘﻮﻝ :ﻣﺎ ﺃﺭﺍﺩ ﻫﺆﻻﺀ ". ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻳﺴﺄﻝ ﺭﺑﻪ ﻣﻦ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﻭﻛـﺎﻥ
ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺮﻭﺍ ﺍﷲ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺧـﲑﺍﹰ ،ﻭﺃﻥ ﺍﻟﻨﱯ ﺇﺫﺍ ﺩﻋﺎ ﻛﺮﺭ ﺍﻟﺪﻋﺎﺀ ﺛﻼﺛﺎﹰ ،ﻓﻴﻨﺒﻐﻲ ﺍﻟﺘﺄﺳﻲ ﺑـﻪ ﰲ
ﻳﻬﻴﻨﻮﺍ ﻋﺪﻭﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﳛﺰﻧﻮﻩ ﺑﻜﺜﺮﺓ ﺍﻟﺬﻛﺮ ﻭﺍﻟـﺪﻋﺎﺀ ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .
ﻭﻣﻼﺯﻣﺔ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ. ﻭﻳﻜﻮﻥ ﺍﳌﺴﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﳐﺒﺘﹰﺎ ﻟﺮﺑـﻪ ﺳـﺒﺤﺎﻧﻪ،
ﻭﻻ ﻳﺰﺍﻝ ﺍﳊﺠﺎﺝ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻣـﺸﺘﻐﻠﲔ ﺑﺎﻟـﺬﻛﺮ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻟﻪ ،ﺧﺎﺿﻌﹰﺎ ﳉﻨﺎﺑﻪ ،ﻣﻨﻜﺴﺮﹰﺍ ﺑﲔ ﻳﺪﻳـﻪ ،ﻳﺮﺟـﻮ
ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺃﻥ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ. ﺭﲪﺘﻪ ﻭﻣﻐﻔﺮﺗﻪ ،ﻭﳜﺎﻑ ﻋﺬﺍﺑﻪ ﻭﻣﻘﺘﻪ ،ﻭﳛﺎﺳﺐ ﻧﻔـﺴﻪ،
>ﻓﺈﻥ ﺣﺼﻞ ﻟﻪ ﻣﻠﻞ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﺠﻢ ﺑﺎﻟﺘﺤﺪﺙ ﻣـﻊ ﻭﳚﺪﺩ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎﹰ؛ ﻷﻥ ﻫﺬﺍ ﻳﻮﻡ ﻋﻈﻴﻢ ﻭﳎﻤـﻊ ﻛـﺒﲑ،
ﺃﺻﺤﺎﺑﻪ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﻓﻌﺔ ﺃﻭ ﻗﺮﺍﺀﺓ ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻜﺘـﺐ ﳚﻮﺩ ﺍﷲ ﻓﻴﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻭﻳﺒﺎﻫﻲ ﻢ ﻣﻼﺋﻜﺘﻪ ،ﻭﻳﻜﺜﺮ ﻓﻴﻪ
ﺍﳌﻔﻴﺪﺓ ﺧﺼﻮﺻﹰﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻜﺮﻡ ﺍﷲ ﻭﺟﺰﻳﻞ ﻫﺒﺎﺗﻪ ﻟﻴﻘﻮﻯ ﺍﻟﻌﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻣﺎ ﻳﺮﻯ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻳﻮﻡ ﻫﻮ ﻓﻴﻪ ﺃﺩﺣﺮ ﻭﻻ
ﺟﺎﻧﺐ ﺍﻟﺮﺟﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻛﺎﻥ ﺫﻟﻚ ﺣﺴﻨﺎﹰ ،ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺃﺻﻐﺮ ﻭﻻ ﺃﺣﻘﺮ ﻣﻨﻪ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﻻ ﻣﺎ ﺭﺅﻯ ﻳﻮﻡ ﺑـﺪﺭ؛
ﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﻭﺩﻋﺎﺋﻪ ،ﻭﳛﺮﺹ ﻋﻠﻰ ﺍﻏﺘﻨﺎﻡ ﺁﺧﺮ ﺍﻟﻨـﻬﺎﺭ ﻭﺫﻟﻚ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﺟﻮﺩ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟـﻴﻬﻢ
ﺑﺎﻟﺪﻋﺎﺀ ،ﻓﺈﻥ ﺧﲑ ﺍﻟﺪﻋﺎﺀ ﺩﻋﺎﺀ ﻳﻮﻡ ﻋﺮﻓﺔ<. ﻭﻛﺜﺮﺓ ﺇﻋﺘﺎﻗﻪ ﻭﻣﻐﻔﺮﺗﻪ.
ﻓﺈﺫﺍ ﻏﺮﺑﺖ ﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﻣﺰﺩﻟﻔﺔ ﺑﺴﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ ﻭﺃﻛﺜﺮﻭﺍ ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ ،-
ﻣﻦ ﺍﻟﺘﻠﺒﻴﺔ ﻭﺃﺳﺮﻋﻮﺍ ﰲ ﺍ ﹸﳌﺘﺴﻊ، ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ " :ﻣﺎ ﻣﻦ ﻳﻮﻡ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻌﺘﻖ ﺍﷲ ﻓﻴـﻪ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٧٤ ٧٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
]ﻭ ﺇﻥ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﳊﺎﺟﺔ ﱂ ﻳﻀﺮﻩ ﺫﻟﻚ).(١ ]ﻻ ﻳﺰﺍﺣﻢ ﺍﻟﻨﺎﺱ ﺑﻨﻔﺴﻪ ﺃﻭ ﺩﺍﺑﺘﻪ ﺃﻭ ﺳﻴﺎﺭﺗﻪ ،ﻓﺈﺫﺍ ﻭ ﺟﺪ
ﻭ ﻻ ﻳﺼﻠﻲ ﺑﻴﻨﻬﻤﺎ ﻭ ﻻ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺷﻴﺌﹰﺎ. ﺧﻠﻮﺓ ﺃﺳﺮﻉ[ .ﻟﻔﻌﻞ ﺍﻟﻨﱯ .
ﰒ ﻳﻨﺎﻡ ﺣﱴ ﺍﻟﻔﺠﺮ. ﻭﻻ ﳚﻮﺯ ﺍﻻﻧﺼﺮﺍﻑ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ؛ ﻷﻥ ﺍﻟﻨﱯ ﻭﻗﻒ
ﻓﺈﺫﺍ ﺗﺒﲔ ﻟﻪ ﺍﻟﻔﺠﺮ ﺻﻠﻰ ﰲ ﺃﻭﻝ ﻭﻗﺘﻪ ﺑﺄﺫﺍﻥ ﻭ ﺇﻗﺎﻣﺔ[. ﺣﱴ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ،ﻭﻗﺎﻝ" :ﺧﺬﻭﺍ ﻋﲏ ﻣﻨﺎﺳﻜﻜﻢ" .
ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻟﻘﻂ ﺣﺼﻰ ﺍﳉﻤﺎﺭ ﻣﻦ ﺣﲔ ﻓﺈﺫﺍ ﻭﺻﻠﻮﺍ ﺇﱃ ﻣﺰﺩﻟﻔﺔ ﺻﻠﱠﻮﺍ ﺎ ﺍﳌﻐﺮﺏ ﺛﻼﺙ ﺭﻛﻌﺎﺕ
ﻭﺻﻮﳍﻢ ﺇﱃ ﻣﺰﺩﻟﻔﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ،ﻭﺍﻋﺘﻘﺎﺩ ﻛﺜﲑ ﻣﻨـﻬﻢ ﺃﻥ ﻭﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﲔ ﲨﻌﹰﺎ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺘﲔ ﻣﻦ ﺣﲔ ﻭﺻـﻮﳍﺎ؛
ﺫﻟﻚ ﻣﺸﺮﻭﻉ ﻓﻬﻮ ﻏﻠﻂ ﻻ ﺃﺻﻞ ﻟﻪ ،ﻭﺍﻟﻨﱯ ،ﱂ ﻳﺄﻣﺮ ﺃﻥ ﻟﻔﻌﻞ ﺍﻟﻨﱯ ،ﺳﻮﺍﺀ ﻭﺻﻠﻮﺍ ﺇﱃ ﻣﺰﺩﻟﻔﺔ ﰲ ﻭﻗﺖ ﺍﳌﻐـﺮﺏ
)(٢
ﻳﻠﺘﻘﻂ ﻟﻪ ﺍﳊﺼﻰ ﺇﻻ ﺑﻌﺪ ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ ﺍﳌﺸﻌﺮ ﺇﱃ ﻣـﲎ ﺃﻭ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ).(١
ﻭﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﻟﻘﻂ ﺍﳊﺼﻰ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﻭﻻ ﻳﺘﻌﲔ ﻟﻘﻄـﻪ
) (١ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ":ﻓﺈﺫﺍ ﻭ ﺻﻞ ﺇﱃ ﻣﺰﺩﻟﻔﺔ ﺻﻠﻰ ﺍﳌﻐﺮﺏ ﻗﺒﻞ ﺗﱪﻳـﻚ
ﺍﳉﻤﺎﻝ ﺇﻥ ﺃﻣﻜﻦ ،ﰒ ﺇﺫﺍ ﺑﺮﻛﻮﻫﺎ ﺻﻠﻮﺍ ﺍﻟﻌﺸﺎﺀ ،ﻭ ﺇﻥ ﺃﺧﺮ ﺍﻟﻌـﺸﺎﺀ ﱂ
= ﻳﻀﺮﻩ ﺫﻟﻚ" .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ.
ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺍﳉﻤﻊ ﻟﺘﻌﺐ ﺃﻭ ﻗﻠﺔ ﻣﺎﺀ ﺃﻭ ﻏﲑﳘﺎ ﻓﻼ ﺑـﺄﺱ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ " :ﻓﺈﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﺳـﺎﺭ ﺇﱃ
ﺑﺎﳉﻤﻊ ﻭﺇﻥ ﱂ ﻳﺪﺧﻞ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ،ﻭﺇﻥ ﻛﺎﻥ ﳜﺸﻰ ﺃﻻ ﻳﺼﻞ ﻣﺰﺩﻟﻔﺔ ﻣﺰﺩﻟﻔﺔ .ﻓﺈﺫﺍ ﻭﺻﻠﻬﺎ ﺻﻠﻰ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﲨﻌﹰﺎ ﺇﻻ ﺃﻥ ﻳﺼﻞ ﻣﺰﺩﻟﻔﺔ
ﺇﻻ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻓﺈﻧﻪ ﻳﺼﻠﻲ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺰﺩﻟﻔـﺔ ،ﻭﻻ ﻗﺒﻞ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻓﺈﻧﻪ ﻳﺼﻠﻲ ﺍﳌﻐﺮﺏ ﰲ ﻭﻗﺘﻬﺎ ،ﰒ ﻳﻨﺘﻈﺮ ﺣﱴ ﻳﺪﺧﻞ
ﳚﻮﺯ ﺃﻥ ﻳﺆﺧﺮ ﺍﻟﺼﻼﺓ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ"ﺍﻫـ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻓﻴﺼﻠﻴﻬﺎ ﰲ ﻭﻗﺘﻬﺎ ،ﻫﺬﺍ ﻣﺎ ﺃﺭﺍﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ.
) (١ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻟﺜﺒﻮﺕ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ "ﺃﻧﻪ ﺃﺗﻰ ﺍﳌﺰﺩﻟﻔﺔ
ﺳﻠﻢ ﻭ ﺃﺻﺤﺎﺑﻪ ،ﰲ ﺍﻟﺒﺨـﺎﺭﻱ ) .(٨٠١/٩٤/٢٥ﻣـﻦ "ﳐﺘـﺼﺮ ﺣﲔ ﺍﻷﺫﺍﻥ ﺑﺎﻟﺘﻌﻤﺔ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺫﻟﻚ ،ﻓﺄﻣﺮ ﺑﺮﺟﻼ ً ﻓﺄﺫﻥ ﻭﺃﻗـﺎﻡ ﰒ
ﺍﻟﺒﺨﺎﺭﻱ" .ﻣﻨﺴﻚ ﺍﻷﻟﺒﺎﱐ. ﺻﻠﻰ ﺍﳌﻐﺮﺏ ﻭﺻﻠﻰ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ ،ﰒ ﺩﻋﺎ ﺑﻌﺸﺎﺋﻪ ﻓﺘﻌﺸﻰ ،ﰒ ﺃﻣـﺮ
) (٢ﻭﻋﺒﺎﺭﺓ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻭ ﻳﻠﺘﻘﻂ ﺍﳊﺼﻴﺎﺕ ﺍﻟﱵ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻣﻲ ﺎ ﺭﺟﻼ ً ﻓﺄﺫﻥ ﻭﺃﻗﺎﻡ ﰒ ﺻﻠﻰ ﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﲔ" ﻭﰲ ﺭﻭﺍﻳـﺔ" :ﻓـﺼﻠﻰ
ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﰲ ﻣﲎ ،ﻭ ﻫﻲ ﺁﺧﺮ ﺍﳉﻤﺮﺍﺕ ﻭ ﺃﻗﺮﻦ ﺇﱃ ﻣﻜﺔ"ﺍﻫـ. ﺍﻟﺼﻼﺗﲔ ﻛﻞ ﺻﻼﺓ ﻭﺣﺪﻫﺎ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ ﻭﺍﻟﻌﺸﺎﺀ ﺑﻴﻨﻬﻤﺎ".
=
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٧٦ ٧٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﻭﻏﲑﳘﺎ).(١ ﺴﻨﺔ ﺍﻟﺘﻘﺎﻁ ﺳﺒﻊ ﰲ
ﻣﻦ ﻣﺰﺩﻟﻔﺔ ،ﺑﻞ ﳚﻮﺯ ﻟﻘﻄﻪ ﻣﻦ ﻣﲎ ،ﻭﺍﻟ
ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﺮﻣﻲ ﺎ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ؛ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺎﻟﻨﱯ ،ﺃﻣـﺎ ﰲ
ﻭﺃﻣﺎ ﻏﲑﻫﻢ ﻣﻦ ﺍﳊﺠﺎﺝ ﻓﻴﺘﺄﻛﺪ ﰲ ﺣﻘﻬﻢ ﺃﻥ ﻳﻘﻴﻤـﻮﺍ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻓﻴﻠﺘﻘﻂ ﻣﻦ ﻣﲎ ﻛﻞ ﻳﻮﻡ ﺇﺣـﺪﻯ ﻭﻋـﺸﺮﻳﻦ
ﺎ ﺇﱃ ﺃﻥ ﻳﺼﻠﱡﻮﺍ ﺍﻟﻔﺠﺮ. ﺣﺼﺎﺓ ﻳﺮﻣﻲ ﺎ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺙ.
ﰒ ﻳﻘﻔﻮﺍ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ )ﻭﻫﻮ ﺟﺒﻞ ﺍﳌﺰﺩﻟﻔﺔ( ﻓﲑﻗـﻰ ﻭﻻ ﻳﺴﺘﺤﺐ ﻏﺴﻞ ﺍﳊﺼﻰ ،ﺑﻞ ﻳﺮﻣﻰ ﺎ ﻣـﻦ ﻏـﲑ
ﻋﻠﻴﻪ ،ﻓﻴﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﻘﺒﻠﺔ ﻭﻳﻜﺜﺮﻭﺍ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻓﻴﺤﻤﺪ ﺍﷲ ﻭ ﻏﺴﻴﻞ؛ ﻷﻥ ﺫﻟﻚ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟـﻨﱯ ﻭﺃﺻـﺤﺎﺑﻪ ،ﻭﻻ
ﻳﻜﱪﻩ ﻭ ﻳﻬﻠﻠﻪ ﻭ ﻳﻮﺣﺪﻩ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺃﻥ ﻳـﺴﻔﺮﻭﺍ ﺟـﺪﹰﺍ. ﻳﺮﻣﻰ ﲝﺼﻰ ﻗﺪ ﺭﻣﻲ ﺑﻪ .
ﻭﻳﺪﻋﻮ ،ﻭ ﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﻳﺴﻔﺮ ﺟﺪﹰﺍ. ا ] :[٢aﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺎﺗﲏ ﺫﻛﺮﻫﺎ ﰲ
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻓﻠﺘﺴﺘﺪﺭﻙ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ. ﻭﻳﺒﻴﺖ ﺍﳊﺎﺝ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﲟﺰﺩﻟﻔﺔ) ،(١ﻭﳚﻮﺯ ﻟﻠـﻀﻌﻔﺔ
ﻭﻳﺴﺘﺤﺐ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻫﻨﺎ ﺣﺎﻝ ﺍﻟﺪﻋﺎﺀ ،ﻭﺣﻴﺜﻤﺎ ﻭﻗﻔﻮﺍ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻭﳓﻮﻫﻢ ﺃﻥ ﻳﺪﻓﻌﻮﺍ ﺇﱃ ﻣﲎ ﺁﺧﺮ ﺍﻟﻠﻴﻞ
)(٢
ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﺃﺟﺰﺃﻫﻢ ﺫﻟﻚ ،ﻭﻻ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘـﺮﺏ ﻣـﻦ ؛ ﳊـﺪﻳﺚ ]ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﺧﺸﻴﺔ ﺣ ﹶﻄﻤﺔ ﺍﻟﻨـﺎﺱ[
ﺍﳌﺸﻌﺮ ﻭﻻ ﺻﻌﻮﺩﻩ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ":ﻭﻗﻔﺖ ﻫﺎﻫﻨﺎ – ﻳﻌﲏ:
) (١ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻧﺼﺎﺋﺢ ﺑﲔ ﻳﺪﻱ ﺍﳊﺞ ،ﺃﻭﻝ ﻛﺘﺎﺑﻪ ﻣﻨﺎﺳـﻚ ﺍﳊـﺞ:
ﻋﻠﻰ ﺍﳌﺸﻌﺮ – ﻭﲨﻊ ﻛﻠـﻬﺎ ﻣﻮﻗـﻒ" ﺭﻭﺍﻩ ﻣـﺴﻠﻢ ﰲ "ﻭﻋﻠﻴﻚ ﺍﻟﺒﻴﺎﺕ ﺃﻳﻀﹰﺎ ﰲ ﺍﳌﺰﺩﻟﻔﺔ ﺣﱴ ﺗﺼﻠﻲ ﺍﻟﺼﺒﺢ ﻓﺈﻥ ﻓﺎﺗﻚ ﺍﻟﺒﻴﺎﺕ،
ﻓﻼ ﻳﻔﻮﺗﻚ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ،ﻓﺈﻧﻪ ﻭﺍﺟﺐ ﻣﻨﻪ ،ﺑﻞ ﻫﻮ ﺭﻛـﻦ ﻣـﻦ
ﺻﺤﻴﺤﻪ ،ﻭﲨﻊ :ﻫﻲ ﻣﺰﺩﻟﻔﺔ. ﺃﺭﻛﺎﻥ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﺭﺟﺢ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﺇﻻ ﻟﻠﻨﺴﺎﺀ
ﻭﺍﻟﻀﻌﻔﺔ .ﻓﺈﻧﻪ ﳚﻮﺯ ﳍﻢ ﺍﻻﻧﺼﺮﺍﻑ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ"ﺍﻫـ
) (١ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻭ ﻻ ﻳﺮﻣﻴﻬﺎ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ،ﻭ ﻟـﻮ ) (٢ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﺍﻟﻔﻮﺍﺋﺪ ﺁﺧﺮ ﻣﻨﺴﻜﻪ " :ﻭﺃﻣﺎ ﺍﻟﻀﻌﻴﻒ ﺍﻟـﺬﻱ
ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﻟﻀ ﻌﻔﹶﺔ ﺍﻟﺬﻳﻦ ﺃﺑﻴﺢ ﳍﻢ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﺰﺩﻟﻔﺔ ﺑﻌﺪ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺰﺍﲪﺔ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﳉﻤﺮﺓ ﻓﺈﻥ ﻟﻪ ﺃﻥ ﻳﺪﻓﻊ ﻗﺒﻞ ﺍﻟﻔﺠـﺮ ﺇﺫﺍ
ﻧﺼﻒ ﺍﻟﻠﻴﻞ ،ﻓﻬﺬﺍ ﺷﻲﺀ ،ﻭ ﺍﻟﺮﻣﻲ ﺷﻲﺀ ﺁﺧﺮ"ﺍﻫـ ﻏﺎﺏ ﺍﻟﻘﻤﺮ ،ﻭﻳﺮﻣﻲ ﺍﳉﻤﺮﺓ ﻗﺒﻞ ﺍﻟﻨﺎﺱ"،ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٧٨ ٧٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﺇﺫﺍ ﻭﻗﻊ ﺍﳊﺼﻰ ﰲ ﺍﳌﺮﻣﻰ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺑﻘـﺎﺀ ﻓﺈﺫﺍ ﺃﺳﻔﺮﻭﺍ ﺟﺪﹰﺍ ﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﻣﲎ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ،
ﺍﳊﺼﻰ ﰲ ﺍﳌﺮﻣﻰ ﻭﺇﳕﺎ ﺍﳌﺸﺘﺮﻁ ﻭﻗﻮﻋﻬﺎ ﻓﻴﻪ ،ﻓﻠﻮ ﻭﻗﻌـﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺔ ﰲ ﺳﲑﻫﻢ ،ﻓﺈﺫﺍ ﻭﺻﻠﻮﺍ
ﺍﳊﺼﺎﺓ ﰲ ﺍﳌﺮﻣﻰ ﰒ ﺧﺮﺟﺖ ﻣﻨﻪ ﺃﺟﺰﺃﺕ ﰲ ﻇﺎﻫﺮ ﻛـﻼﻡ ﺴﺮ ﺍﺳﺘﺤﺐ ﺍﻹﺳﺮﺍﻉ ﻗﻠﻴﻼﹰ ،ﺇﺫﺍ ﺃﻣﻜﻨﻬﻢ ،ﻭ ﻫـﻮ ﺤ
ﺑﻄﻦ ﻣ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﳑﻦ ﺻﺮﺡ ﺑﺬﻟﻚ :ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ )ﺷﺮﺡ ﻣﻦ ﻣﲎ.
ﺍﳌﻬﺬﺏ( ،ﻭﻳﻜﻮﻥ ﺣﺼﻰ ﺍﳉﻤﺎﺭ ﻣﺜﻞ ﺣﺼﻰ ﺍﳋﺬﻑ ،ﻭﻫﻮ ﰒ ﻳﺄﺧﺬ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺳﻄﻰ ﺍﻟﱵ ﲣﺮﺟﻪ ﻋﻠـﻰ ﺍﳉﻤـﺮﺓ
ﻼ.
ﳊﻤﺺ ﻗﻠﻴ ﹰﺃﻛﱪ ﻣﻦ ﺍ ﹸ ﺍﻟﻜﱪﻯ.
ﻭﻟﻪ ﺃﻥ ﻳﺮﻣﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻭ ﻟﻮ ﺇﱃ ﺍﻟﻠﻴـﻞ ﺇﺫﺍ ﻭﺟـﺪ ﻓﺈﺫﺍ ﻭﺻﻠﻮﺍ ﻣﲎ ﻗﻄﻌﻮﺍ ﺍﻟﺘﻠﺒﻴﺔ ﻋﻨﺪ ﲨـﺮﺓ ﺍﻟﻌﻘﺒـﺔ).(١ﰒ
ﺣﺮﺟﹰﺎ ﰲ ﺭﻣﻴﻬﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﳊﺪﻳﺚ. ﺭﻣﻮﻫﺎ ﻣﻦ ﺣﲔ ﻭﺻﻮﳍﻢ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﻣﺘﻌﺎﻗﺒﺎﺕ> .ﻛﻞ
ﰒ ﺑﻌﺪ ﺍﻟﺮﻣﻲ) (١ﻳﺄﰐ ﺍﳌﻨﺤﺮ ﰲ ﻣﲎ ﻓﻴﻨﺤﺮ ﻫﺪﻳﻪ ،ﻟﻜـﻦ ﻭﺍﺣﺪﺓ ﺑﻘﺪﺭ ﻧﻮﺍﺓ ﺍﻟﺘﻤﺮ ﺗﻘﺮﻳﺒﹰﺎ< ،ﻳﺮﻓﻊ ﻳﺪﻩ ﻋﻨﺪ ﺭﻣﻲ ﻛﻞ
ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻨﺤﺮ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﻣﲎ ،ﻭﻛـﺬﻟﻚ ﰲ ﺣﺼﺎﺓ ﻭﻳ ﹶﻜﺒﺮ >ﻣﻊ ﻛﻞ ﺣﺼﺎﺓ < ،ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺮﻣﻴﻬﺎ
ﻣﻦ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ ،ﻭﳚﻌﻞ ﺍﻟﻜﻌﺒﺔ ﻋﻦ ﻳﺴﺎﺭﻩ ،ﻭﻣـﲎ ﻋـﻦ
) (١ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻭ ﺍﻋﻠﻢ ﺍﻥ ﺭﻣﻲ ﺍﳉﻤﺮﺓ ﻷﻫﻞ ﺍﳌﻮﺳﻢ ﲟﱰﻟـﺔ
ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻟﻐﲑﻫﻢ ،ﻭ ﳍﺬﺍ ﺍﺳﺘﺤﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺓ ﺃﻫﻞ ﳝﻴﻨﻪ؛ ﻟﻔﻌﻞ ﺍﻟﻨﱯ ،ﻭﺇﻥ ﺭﻣﺎﻫﺎ ﻣﻦ ﺍﳉﻮﺍﻧـﺐ ﺍﻷﺧـﺮﻯ
ﺍﻷﻣﺼﺎﺭ ﻭﻗﺖ ﺍﻟﻨﺤﺮ ﲟﲎ ،ﻭ ﳍﺬﺍ ﺧﻄﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ
ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺑﻌﺪ ﺍﳉﻤﺮﺓ ،ﻛﻤﺎ ﻛﺎﻥ ﳜﻄﺐ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﻴﺪ،
ﻓﺎﺳﺘﺤﺒﺎﺏ ﺑﻌﻀﻬﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﰲ ﻣﲎ ﺃﺧﺬﹰﺍ ﺑﺎﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﻠﻔﻈﻴـﺔ ﺃﻭ ) (١ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻣﻨﺴﻜﻪ " :ﻭﰲ ﺍﳊﺞ ﻣﻦ ﺍﻹﺣﺮﺍﻡ ﺇﱃ ﺃﻥ ﻳﺒﺘـﺪﺉ
ﺍﻟﻘﻴﺎﺳﻴﺔ ﻏﻠﻂ ﻭ ﻏﻔﻠﺔ ﻋﻦ ﺍﻟﺴﻨﺔ ،ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ ﻭ ﺑﺮﻣﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻳﻮﻡ ﺍﻟﻌﻴﺪ".ﺍﻫـ .ﻭﻋﺒﺎﺭﺓ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨـﺴﻜﻪ" :ﻭ
ﺧﻠﻔﺎﺀﻩ ﱂ ﻳﺼﻠﻮﺍ ﲟﲎ ﻋﻴﺪﹰﺍ ﻗﻂ .ﻛﻤـﺎ ﰲ "ﻓﺘـﺎﻭﻯ ﺍﺑـﻦ ﺗﻴﻤﻴـﺔ" ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﻣﻊ ﺁﺧﺮ ﺣﺼﺎﺓ"ﺍﻫـ .ﻟﻜﻨﻪ ﻗﺎﻝ ﻗﺒﻠﻬﺎ" :ﻭ ﻳﻜﱪ ﻣﻊ ﻛﻞ
)".(١٨٠/٢٦ﺍﻫـ ﺣﺼﺎﺓ"ﺍﻫـ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨٠ ٧٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺲ ﺍﹾﻟ ﹶﻔ ﻘ ﲑ )ﺍﳊﺞ :ﻣـﻦ
ﺗﻌﺎﱃ :ﹶﻓﻜﹸﻠﹸﻮﺍ ﻣﻨﻬﺎ ﻭﹶﺃ ﹾﻃ ﻌﻤﻮﺍ ﺍﹾﻟﺒﺎﺋ ﻣﻜﺔ ،ﻟﻘﻮﻟﻪ " :ﻗﺪ ﳓﺮﺕ ﻫﺎﻫﻨﺎ ،ﻭﻣﲎ ﻛﻠﻬﺎ ﻣﻨﺤـﺮ ،
ﺍﻵﻳﺔ.(٢٨ ﻭﻛﻞ ﻓﺠﺎﺝ ﻣﻜﺔ ﻃﺮﻳﻖ ﻭﻣﻨﺤﺮ ،ﻓﺎﳓﺮﻭﺍ ﰲ ﺭﺣﺎﻟﻜﻢ".
>ﻭﺃﻳﺎﻡ ﺫﺑﺢ ﺍﳍﺪﻱ ﺃﺭﺑﻌﺔ :ﻳﻮﻡ ﺍﻟﻌﻴﺪ ،ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪﻩ، ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺬﺑﺢ ﺃﻭ ﻳﻨﺤﺮ ﺑﻴﺪﻩ ﺇﻥ ﺗﻴﺴﺮ ﻟﻪ ،ﻭﺇﻻ ﺃﻧﺎﺏ
ﻓﻤﻦ ﺫﺑﺢ ﻗﺒﻞ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻓﺸﺎﺗﻪ ﺷﺎﺓ ﳊﻢ ﻻ ﲡﺰﺋﻪ ﻋﻦ ﻋﻨﻪ ﻏﲑﻩ .
ﺍﳍﺪﻱ؛ ﻷﻥ ﺍﻟﻨﱯ ﱂ ﻳﺬﺑﺢ ﻫﺪﻳﻪ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ،ﻭﺍﳍﺪﻱ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﳓﺮﻩ ﺃﻭ ﺫﲝﻪ" :ﺑـﺴﻢ ﺍﷲ ﻭﺍﷲ
ﻣﻦ ﺍﻟﻨﺴﻚ ﻭﻗﺪ ﻗﺎﻝ " :ﺧﺬﻭﺍ ﻋﲏ ﻣﻨﺎﺳﻜﻜﻢ"<. ﺃﻛﱪ ،ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻣﻨﻚ ﻭﻟﻚ ،ﺍﻟﻠﻬﻢ ﺗﻘﺒﻞ ﻣﲏ" ﻭﻳﻮﺟﻬﻪ ﺇﱃ
ﻭﳝﺘﺪ ﻭﻗﺖ ﺍﻟﺬﺑﺢ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻘﺒﻠﺔ.
ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﰲ ﺃﺻﺢ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻓﺘﻜﻮﻥ ﻣﺪﺓ ﺍﻟﺬﺑﺢ ﻭﺍﻟﺴﻨﺔ :ﳓﺮ ﺍﻹﺑﻞ ﻗﺎﺋﻤﺔ ﻣﻌﻘﻮﻟﺔ ﻳﺪﻫﺎ ﺍﻟﻴﺴﺮﻯ ،ﻗﺎﺋﻤـﺔ
ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪﻩ؛ ]ﻟﻘﻮﻟﻪ " :ﻛﻞ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻋﻠﻰ
ﺫﺑﺢ"[. ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻗﻮﺍﺋﻤﻬﺎ ﻭﻭﺟﻬﻬﺎ ﻗﺒ ﹶﻞ ﺍﻟﻘﺒﻠﺔ.
ﻼ ﻭـﺎﺭﹰﺍ ﻟﻜـﻦ >ﻭﳚﻮﺯ ﺍﻟﺬﺑﺢ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻟﻴ ﹰ ﻭﺫﺑﺢ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻋﻠﻰ ﺟﻨﺒﻬﺎ ﺍﻷﻳﺴﺮ ،ﻭﻳـﻀﻊ ﻗﺪﻣـﻪ
ﺍﻟﻨﻬﺎﺭ ﺃﻓﻀﻞ .ﻭﳚﻮﺯ ﺃﻳﻀﹰﺎ ﰲ ﻣﲎ ﻭﰲ ﻣﻜﺔ ﻟﻜﻦ ﰲ ﻣـﲎ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﺟﺎﻧﺒﻬﺎ ﺍﻷﳝﻦ.
ﺃﻓﻀﻞ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﺑﺢ ﲟﻜﺔ ﺃﻧﻔﻊ ﻟﻠﻔﻘﺮﺍﺀ ﲝﻴﺚ ﻳﻜﻮﻥ ﻭﻟﻮ ﺫﺑﺢ ﺇﱃ ﻏﲑ ﺍﻟﻘﺒﻠﺔ ﺗﺮﻙ ﺍﻟﺴﻨﺔ ﻭﺃﺟﺰﺃﺗﻪ ﺫﺑﻴﺤﺘـﻪ؛
ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﰲ ﻣﲎ ﻳﺴﲑﹰﺍ ﻓﺈﻧﻪ ﻳﺘﺒﻊ ﻣﺎ ﻫﻮ ﺃﺻﻠﺢ ﻭﺃﻧﻔـﻊ، ﻷﻥ ﺍﻟﺘﻮﺟﻴﻪ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻋﻨﺪ ﺍﻟﺬﺑﺢ ﺳﻨﺔ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ.
ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻫﺪﻳﻪ ،ﻭﻳﻬﺪﻯ ﻭﻳﺘﺼﺪﻕ؛ ﻟﻘﻮﻟﻪ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨٢ ٨١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﻻ ﻳﻜﻔﻲ ﺗﻘﺼﲑ ﺑﻌﺾ ﺍﻟﺮﺃﺱ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺗﻘـﺼﲑﻩ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻮ ﺃﺧﺮ ﻫﺪﻳﻪ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺫﲝﻪ ﲟﻜﺔ
ﻛﻠﻪ ﻛﺎﳊﻠﻖ ،ﻭﺍﳌﺮﺃﺓ ﺗﻘﺼﺮ ﻣﻦ ﻛﻞ ﺿﻔﲑﺓ ﻗﺪﺭ ﺃﳕﻠﺔ ﻓﺄﻗﻞ. ﻓﻼ ﺑﺄﺱ<.
]ﻭ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺒﺪﺃ ﺍﳊﺎﻟﻖ ﺑﻴﻤﲔ ﺍﶈﻠﻮﻕ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ]ﻭﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻫﺪﻳﻪ ،ﻭﺃﻥ ﻳﺘﺰﻭﺩ ﻣﻨﻪ ﺇﱃ ﺑﻠﺪﻩ ﻛﻤﺎ
)(١
ﺃﻧﺲ . ﻓﻌﻞ ﺍﻟﻨﱯ .
ﻭﺍﳊﻠﻖ ﺧﺎﺹ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ،ﻭﺇﳕـﺎ ﻋﻠـﻴﻬﻦ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻌﻢ ﻣﻨﻬﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺫﻭﻱ ﺍﳊﺎﺟـﺔ ،ﻟﻘﻮﻟـﻪ
ﺍﻟﺘﻘﺼﲑ ﻟﻘﻮﻟﻪ " :ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺣﻠﻖ ،ﺇﳕﺎ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺗﻌﺎﱃ :ﻭﺍﹾﻟﺒ ﺪ ﹶﻥ ﺟ ﻌﹾﻠﻨﺎﻫﺎ ﹶﻟ ﹸﻜ ﻢ ﻣ ﻦ ﺷﻌﺎﺋ ﹺﺮ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﻓﻴﻬـﺎ
ﺍﻟﺘﻘﺼﲑ" ،ﻓﺘﺠﻤﻊ ﺷﻌﺮﻫﺎ ﻓﺘﻘﺺ ﻣﻨﻪ ﻗﺪﺭ ﺍﻷﳕﻠﺔ).(٢ ﺖ ﺟﻨﻮﺑﻬﺎ
ﻑ ﹶﻓﹺﺈﺫﹶﺍ ﻭ ﺟﺒ ﺻﻮﺍ ﺧﻴ ﺮ ﻓﹶﺎ ﹾﺫ ﹸﻛﺮﻭﺍ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻴﻬﺎ
ﻭﻳﺴﻦ ﻟﻺﻣﺎﻡ ﺃﻥ ﳜﻄﺐ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﲟﲎ ،ﺑﲔ ﺍﳉﻤﺮﺍﺕ، ﹶﻓ ﹸﻜﻠﹸﻮﺍ ﻣﻨﻬﺎ ﻭﹶﺃ ﹾﻃ ﻌﻤﻮﺍ ﺍﹾﻟﻘﹶـﺎﹺﻧ ﻊ ﻭﺍﹾﻟ ﻤ ﻌﺘـ ﺮ )ﺍﳊـﺞ :ﻣـﻦ
ﺣﲔ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻀﺤﻰ ،ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻨﺎﺳﻜﻬﻢ[. ﺍﻵﻳﺔ.[(٣٦
ﻭﺑﻌﺪ ﺭﻣﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻭﺍﳊﻠﻖ ﺃﻭ ﺍﻟﺘﻘﺼﲑ ﻳﺒﺎﺡ ﻟﻠﻤﺤﺮﻡ ﰒ ﺑﻌﺪ ﳓﺮ ﺍﳍﺪﻱ ﺃﻭ ﺫﲝﻪ ﳛﻠـﻖ ﺭﺃﺳـﻪ ]ﻛﻠـﻪ[ ﺃﻭ
ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻹﺣﺮﺍﻡ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ،ﻭﻳـﺴﻤﻰ ﻫـﺬﺍ ﻳ ﹶﻘﺼﺮﻩ ،ﻭﺍﳊﻠﻖ ﺃﻓﻀﻞ؛ ﻷﻥ ﺍﻟﻨﱯ ﺩﻋﺎ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ
ﻟﻠﻤﺤﻠﻘﲔ )ﺛﻼﺙ ﻣﺮﺍﺕ( ﻭﻟﻠﻤﻘﺼﺮﻳﻦ ﻭﺍﺣﺪﺓ] ،ﻭﻫﻮ ﻗﻮﻟﻪ
) (١ﻋﻠﻖ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ ﻫﻨﺎ ﺑﻘﻮﻟﻪ" :ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳑﺎ ﺍﻋﺘﺮﻑ ﺍﻟﻌﻼﻣـﺔ
ﺍﺑﻦ ﳘﺎﻡ ﺍﳊﻨﻔﻲ ﺃﻥ ﺍﳊﻨﻔﻴﺔ ﺧﺎﻟﻔﻮﺍ ﻓﻴﻬﺎ ﺍﻟﺴﻨﺔ ،ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﳌﻘﻠﺪﺓ ﰲ ) :ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﺍﶈﻠﻘﲔ .ﻗﺎﻟﻮﺍ :ﻭﺍﳌﻘﺼﺮﻳﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ!
ﺍﻋﺘﺮﺍﻑ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳍﻤﺎﻡ ؟!"ﺍﻫـ .
) (٢ﻋﻠﻖ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ " :ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ" :ﻭﺇﺫﺍ ﻗﺼﺮﻩ ﲨﻊ ﺍﻟﺸﻌﺮ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﺍﶈﻠﻘﲔ .ﻗﺎﻟﻮﺍ :ﻭﺍﳌﻘﺼﺮﻳﻦ ﻳﺎ ﺭﺳـﻮﻝ
ﻭﻗﺺ ﻣﻨﻪ ﺑﻘﺪﺭ ﺍﻷﳕﻠﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﺍﳌﺮﺃﺓ ﻻ ﺗﻘﺺ ﺃﻛﺜـﺮ ﻣـﻦ
ﺫﻟﻚ ،ﻭﺃﻣﺎ ﺍﻟﺮﺟﻞ ﻓﻠﻪ ﺃﻥ ﻳﻘﺼﺮﻩ ﻣﺎ ﺷﺎﺀ".ﺍﻫـ ﺍﷲ! ] ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺍﺑﻌﺔ ﻗﺎﻝ :ﻭﺍﳌﻘﺼﺮﻳﻦ([.
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨٤ ٨٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﻟﺰﻳﺎﺭﺓ ،ﻭﻫﻮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳊﺞ ﻻ ﻳﺘﻢ ﺍﳊﺞ ﺇﻻ ﺑـﻪ، ﺍﻟﺘﺤﻠﻞ ﺑـ :ﺍﻟﺘﺤﻠﻞ ﺍﻷﻭﻝ).(١
ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ :ﹸﺛ ﻢ ﹾﻟﻴ ﹾﻘﻀﻮﺍ ﺗ ﹶﻔﹶﺜ ﻬ ﻢ ﻭﹾﻟﻴﻮﻓﹸـﻮﺍ ﻭﻳﺴﻦ ﻟﻪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻞ ﺍﻟﺘﻄﻴﺐ ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻣﻜـﺔ،
ﺖ ﺍﹾﻟ ﻌﺘﻴ ﹺﻖ )ﺍﳊﺞ.(٢٩: ﻧﺬﹸﻭ ﺭ ﻫ ﻢ ﻭﹾﻟﻴ ﱠﻄ ﻮﻓﹸﻮﺍ ﺑﹺﺎﹾﻟﺒﻴ ﻟﻴﻄﻮﻑ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ؛ ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ
]ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻋﻨﺪ ﺍﳌﻘﺎﻡ ،ﻛﻤﺎ ﻗـﺎﻝ – ﻗﺎﻟﺖ" :ﻛﻨﺖ ﺃﻃﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ﻹﺣﺮﺍﻣﻪ ﻗﺒـﻞ ﺃﻥ
ﺍﻟﺰﻫﺮﻱ ،ﻭﻓﻌﻠﻪ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻗـﺎﻝ :ﻋﻠـﻰ ﻛـﻞ ﺳـﺒ ﻊ ﳛﺮﻡ ،ﻭﳊﻠﹼﻪ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ" ﺃﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ
ﺭﻛﻌﺘﺎﻥ[. ﻭﻣﺴﻠﻢ.
ﰒ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ﻭﺻﻼﺓ ﺍﻟﺮﻛﻌﺘﲔ ﺧﻠﻒ ﺍﳌﻘﺎﻡ ﻳﺴﻌﻰ ﺑﲔ ]ﻓﻴﻄﻮﻑ ﺑﻪ ﺳﺒﻌﹰﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ﺇﻻ ﺃﻧﻪ ﻻ
ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎﹰ ،ﻭﻫـﺬﺍ ﺍﻟـﺴﻌﻲ ﳊﺠـﻪ، ﻳﻀﻄﺒﻊ ﻭﻻ ﻳ ﺮﻣﻞ[ .
ﻭﺍﻟﺴﻌﻲ ﺍﻷﻭﻝ ﻟﻌﻤﺮﺗﻪ. ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ :ﻃـﻮﺍﻑ ﺍﻹﻓﺎﺿـﺔ ،ﻭﻃـﻮﺍﻑ
]ﰒ ﻳ ﱠﻄﻮﻑ ﻭﻳﺴﻌﻰ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﻳﻀﹰﺎ ،
ﺧﻼﻓﹰﺎ ﻟﻠﻘﺎﺭﻥ ﻭ ﺍﳌﻔﺮﺩ ،ﻓﻴﻜﻔﻴﻬﻤﺎ ﺍﻟﺴﻌﻲ ﺍﻷﻭﻝ[. ) (١ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺴﻜﻪ" :ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﻣﻦ ﺭﻣﻲ ﺍﳉﻤﺮﺓ ﺣﻞ ﻟﻪ
ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻭﻟﻮ ﱂ ﻳﻨﺤﺮ ﺃﻭ ﳛﻠﻖ ،ﻓﻴﻠﺒﺲ ﺛﻴﺎﺑﻪ ﻭ ﻳﺘﻄﻴﺐ.
ﻭﻻ ﻳﻜﻔﻲ ﺳﻌﻲ ﻭﺍﺣﺪ ﰲ ﺃﺻﺢ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ؛ ﳊﺪﻳﺚ ﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﹸﻮﻑ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﰲ ﺍﻟﻴـﻮﻡ ﻧﻔـﺴﻪ ،ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ
ﻳﺴﺘﻤﺮ ﰲ ﲤﺘﻌﻪ ﺍﳌﺬﻛﻮﺭ ،ﻭ ﺇﻻ ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻣﺴﻰ ﻭ ﱂ ﻳﻄﻒ ﻋﺎﺩ ﳏﺮﻣـﹰﺎ
ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ" :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺮﻣﻲ ،ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﱰﻉ ﺛﻴﺎﺑﻪ ﻭ ﻳﻠﺒﺲ ﺛﻮﰊ ﺍﻹﺣﺮﺍﻡ ،ﻟﻘﻮﻟﻪ
" ﻓﺬﻛﺮﺕ ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ ﻓﻘﺎﻝ" :ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻫﺪﻱ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ" :ﺇﻥ ﻫﺬﺍ ﻳﻮﻡ ﺭﺧﺺ ﻟﻜﻢ ﺇﺫﺍ ﺃﻧﺘﻢ ﺭﻣﻴﺘﻢ ﺍﳉﻤﺮﺓ
ﺃﻥ ﺗﺤﻠﹼﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺣﺮﻣﺘﻢ ﻣﻨﻪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ،ﻓﺈﺫﺍ ﺃﻣـﺴﻴﺘﻢ ﻗﺒـﻞ ﺃﻥ
ﻓﻠﻴﻬ ﱠﻞ ﺑﺎﳊﺞ ﻣﻊ ﺍﻟﻌﻤﺮﺓ ﰒ ﻻ ﳛﻞ ﺣﱴ ﳛ ﹼﻞ ﻣﻨﻬﻤﺎ ﲨﻴﻌـﹰﺎ ﺗﻄﻮﻓﻮﺍ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺻﺮﰎ ﺣﺮﻣﹰﺎ ﳍﻴﺌﺘﻜﻢ ﻗﺒﻞ ﺃﻥ ﺗﺮﻣﻮﺍ ﺍﳉﻤﺮﺓ ،ﻗﺒﻞ ﺃﻥ
ﺗﻄﻮﻓﻮﺍ ﺑﻪ".
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨٦ ٨٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﺃﻫﻠﻠﻨﺎ ،ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﻣﻜﺔ ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ " :ﺍﺟﻌﻠـﻮﺍ "...ﺇﱃ ﺃﻥ ﻗﺎﻟﺖ :ﻓﻄﺎﻑ ﺍﻟﺬﻳﻦ ﺃﻫﻠﻮﺍ ﺑـﺎﻟﻌﻤﺮﺓ ﺑﺎﻟﺒﻴـﺖ
ﺇﻫﻼﻟﻜﻢ ﺑﺎﳊﺞ ﻋﻤﺮﺓ ﺇﻻ ﻣﻦ ﻗﻠﺪ ﺍﳍﺪﻱ" ،ﻓﻄﻔﻨﺎ ﺑﺎﻟﺒﻴـﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﰒ ﺣﻠﻮﺍ ﰒ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧـﺮ ﺑﻌـﺪ ﺃﻥ
ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻭﺃﺗﻴﻨﺎ ﺍﻟﻨﺴﺎﺀ ،ﻭﻟﺒﺴﻨﺎ ﺍﻟﺜﻴﺎﺏ ،ﻭﻗﺎﻝ":ﻣﻦ ﺭﺟﻌﻮﺍ ﻣﻦ ﻣﲎ ﳊﺠﻬﻢ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
ﻗﻠﱠﺪ ﺍﳍﺪﻯ ﻓﺈﻧﻪ ﻻ ﳛﻞ ﺣﱴ ﻳﺒﻠﻎ ﺍﳍﺪﻱ ﳏﻠـﻪ" ،ﰒ ﺃﻣﺮﻧـﺎ ﻭﻗﻮﳍﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟﺬﻳﻦ ﺃﻫﻠـﻮﺍ ﺑـﺎﻟﻌﻤﺮﺓ" :ﰒ
ﻋﺸﻴﺔ ﺍﻟﺘﺮﻭﻳﺔ ﺃﻥ ﻧ ﹺﻬ ﱠﻞ ﺑﺎﳊﺞ ،ﻓﺈﺫﺍ ﻓﺮﻏﻨﺎ ﻣﻦ ﺍﳌﻨﺎﺳﻚ ﺟﺌﻨﺎ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣﻦ ﻣﲎ ﳊﺠﻬﻢ" ﺗﻌﲏ ﺑﻪ:
ﻓﻄﻔﻨﺎ ﺑﺎﻟﺒﻴﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ" ﺍﻧﺘﻬﻰ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ،ﻭﻫـﻮ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻋﻠﻰ ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ ﰲ ﺗﻔـﺴﲑ
ﺻﺮﻳﺢ ﰲ ﺳﻌﻲ ﺍﳌﺘﻤﺘﻊ ﻣﺮﺗﲔ .ﻭﺍﷲ ﺃﻋﻠﻢ . ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺃﺭﺍﺩﺕ ﺑﺬﻟﻚ ﻃـﻮﺍﻑ
ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻹﻓﺎﺿﺔ ،ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢ؛ ﻷﻥ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﺭﻛـﻦ ﰲ
ﱂ ﻳﻄﻮﻓﻮﺍ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣـﺪﹰﺍ ﻃـﻮﺍﻓﻬﻢ ﺣﻖ ﺍﳉﻤﻴﻊ ﻭﻗﺪ ﻓﻌﻠﻮﻩ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ :ﻣﺎ ﳜﺺ ﺍﳌﺘﻤﺘﻊ،
ﺍﻷﻭﻝ ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﺳﺎﻕ ﺍﳍﺪﻱ ﻣـﻦ ﺍﻟـﺼﺤﺎﺑﺔ؛ ﻭﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻣﻦ
ﻷﻢ ﺑﻘﻮﺍ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻬﻢ ﻣﻊ ﺍﻟﻨﱯ ﺣﱴ ﺣﻠﻮﺍ ﻣﻦ ﺍﳊﺞ ﻣﲎ ﻟﺘﻜﻤﻴﻞ ﺣﺠﻪ ،ﻭﺫﻟﻚ ﻭﺍﺿﺢ ﲝﻤﺪ ﺍﷲ ،ﻭﻫـﻮ ﻗـﻮﻝ
ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌﹰﺎ ﻭﺍﻟﻨﱯ ﻗﺪ ﺃﻫﻞ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺃﻣﺮ ﻣﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﺫﻟﻚ ﺃﻳـﻀﹰﺎ ﻣـﺎ ﺭﻭﺍﻩ
ﺳﺎﻕ ﺍﳍﺪﻱ ﺃﻥ ﻳ ٍﹺﻬ ﱠﻞ ﺑﺎﳊﺞ ﻣﻊ ﺍﻟﻌﻤﺮﺓ ،ﻭﺃﻻ ﳛﻞ ﺣﱴ ﳛﻞ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ ﺗﻌﻠﻴﻘﹰﺎ ﳎﺰﻭﻣﹰﺎ ﺑﻪ ،ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ –
ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ .ﻭﺍﻟﻘﺎﺭﻥ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻟـﻴﺲ ﻋﻠﻴـﻪ ﺇﻻ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ، -ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻣﺘﻌﺔ ﺍﳊﺞ ،ﻓﻘﺎﻝ" :ﺃﻫ ﱠﻞ
ﺳﻌﻲ ﻭﺍﺣﺪ ،ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺬﻛﻮﺭ ﻭﻏـﲑﻩ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ،ﰲ ﺣﺠﺔ ﺍﻟـﻮﺩﺍﻉ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٨٨ ٨٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ل ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ.
ن 7 ﻭﻫﻜﺬﺍ ﻣﻦ ﺃﻓﺮﺩ ﺍﳊﺞ ﻭﺑﻘﻲ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺤﺮ
א ج وמא
ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﺳﻌﻲ ﻭﺍﺣﺪ ،ﻓﺈﺫﺍ ﺳﻌﻰ ﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﻔﺮﺩ ﺑﻌـﺪ
ﻭﺍﻷﻓﻀﻞ ﻟﻠﺤﺎﺝ ﺃﻥ ﻳﺮﺗﺐ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌـﺔ ﻳـﻮﻡ
ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ﻛﻔﺎﻩ ﺫﻟﻚ ﻋﻦ ﺍﻟﺴﻌﻲ ﺑﻌﺪ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ،
ﺍﻟﻨﺤﺮ ﻛﻤﺎ ﺫﻛﺮ :ﻓﻴﺒﺪﺃ ﺃﻭ ﹰﻻ ﺑﺮﻣﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﰒ ﺍﻟﻨﺤﺮ،
ﻭﻫﺬﺍ ﻫﻮ ﺍﳉﻤﻊ ﺑﲔ ﺣﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒـﺎﺱ ﻭﺑـﲔ
ﰒ ﺍﳊﻠﻖ ﺃﻭ ﺍﻟﺘﻘﺼﲑ ،ﰒ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺴﻌﻲ ﺑﻌـﺪﻩ
ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺬﻛﻮﺭ ،ﻭﺑﺬﻟﻚ ﻳﺰﻭﻝ ﺍﻟﺘﻌﺎﺭﺽ ﻭﳛﺼﻞ
ﻟﻠﻤﺘﻤﺘﻊ ،ﻭﻛﺬﻟﻚ ﻟﻠﻤﻔﺮﺩ ﻭﺍﻟﻘﺎﺭﻥ ﺇﺫﺍ ﱂ ﻳﺴﻌﻴﺎ ﻣﻊ ﻃﻮﺍﻑ
ﺍﻟﻌﻤﻞ ﺑﺎﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ.
ﺍﻟﻘﺪﻭﻡ ،ﻓﺈﻥ ﻗﺪﻡ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺑﻌـﺾ ﺃﺟـﺰﺃﻩ
ﻭﳑﺎ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳉﻤﻊ ﺃﻥ ﺣﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﻭﺍﺑـﻦ ﻋﺒـﺎﺱ
ﺫﻟﻚ ؛ ﻟﺜﺒﻮﺕ ﺍﻟﺮﺧﺼﺔ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﺫﻟﻚ ،ﻭﻳﺪﺧﻞ ﰲ
ﺣﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ ،ﻭﻗﺪ ﺃﺛﺒﺘﺎ ﺍﻟﺴﻌﻲ ﺍﻟﺜﺎﱐ ﰲ ﺣﻖ ﺍﳌﺘﻤﺘﻊ،
ﺫﻟﻚ ﺗﻘﺪﱘ ﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﻟﻄﻮﺍﻑ ؛ ﻷﻧﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟـﱵ
ﻭﻇﺎﻫﺮ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻳﻨﻔﻲ ﺫﻟﻚ ،ﻭﺍﳌﹸﺜﺒﺖ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ،
ﺗﻔﻌﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻓﺪﺧﻞ ﰲ ﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ :ﻓﻤـﺎ ﺳـﺌﻞ
ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻋﻠﻤﻲ ﺍﻷﺻﻮﻝ ﻭﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ،ﻭﺍﷲ
ﻳﻮﻣﺌ ﺬ ﻋﻦ ﺷﻲﺀ ﹸﻗ ّﺪ ﻡ ﻭﻻ ﹸﺃ ﺧّﺮ ﺇﻻ ﻗﺎﻝ" :ﺍﻓﻌﻞ ﻭﻻ ﺣـﺮﺝ"
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ ،ﻭﻻ ﺣـﻮﻝ ﻭﻻ ﻗـﻮﺓ ﺇﻻ
ﻭﻷﻥ ﺫﻟﻚ ﳑﺎ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﳉﻬﻞ ﻓﻮﺟﺐ ﺩﺧﻮﻟﻪ ﰲ
ﺑﺎﷲ.
ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ؛ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻴﺴﲑ ﻭﺍﻟﺘﺴﻬﻴﻞ ،ﻭﻗﺪ ﺛﺒﺖ
]ﻭﺬﺍ ﺍﻟﻄﻮﺍﻑ ﳛﻞ ﻟﻪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑـﺎﻹﺣﺮﺍﻡ
ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﺳﺌﻞ ﻋﻤﻦ ﺳﻌﻲ ﻗﺒﻞ ﺃﻥ ﻳﻄﻮﻑ ،ﻓﻘﺎﻝ :
ﺣﱴ ﻧﺴﺎﺅﻩ[.
"ﻻ ﺣﺮﺝ" ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻣﻦ ﺣـﺪﻳﺚ ﺃﺳـﺎﻣﻪ ﺑـﻦ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٩٠ ٨٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﲟﻜﺔ ) ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ :ﲟﲎ( .ﻭ ﻳﺄﰐ ﺯﻣﺰﻡ ،ﻓﻴـﺸﺮﺏ ﺷﺮﻳﻚ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻓﺄﺗﻀﺢ ﺑﺬﻟﻚ ﺩﺧﻮﻟﻪ ﰲ ﺍﻟﻌﻤـﻮﻡ
ﻣﻨﻬﺎ[. ﻣﻦ ﻏﲑ ﺷﻚ ،ﻭﺍﷲ ﺍﳌﻮﻓﻖ.
ﻳﺮﺟﻊ ﺍﳊﺠﺎﺝ ﺇﱃ ﻣﲎ ﻓﻴﻘﻴﻤﻮﻥ ﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬـﺎ، ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳛﺼﻞ ﻟﻠﺤﺎﺝ ﺎ ﺍﻟﺘﺤﻠﻞ ﺍﻟﺘﺎﻡ ﺛﻼﺛﺔ ﻭﻫﻲ :
]ﻭﻳﺸﺮﻉ ﻟﻪ ﺃﻥ ﻳﺰﻭﺭ ﺍﻟﻜﻌﺒﺔ ،ﻭﻳﻄﻮﻑ ﺎ ﻛﻞ ﻟﻴﻠﺔ ﻣـﻦ ﺭﻣﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﻭﺍﳊﻠﻖ ﺃﻭ ﺍﻟﺘﻘﺼﲑ ،ﻭﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﻣﻊ
ﻟﻴﺎﱄ ﻣﲎ ،ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻞ ﺫﻟﻚ[. ﺍﻟﺴﻌﻲ ﺑﻌﺪﻩ ﳌﻦ ﺫﻛﺮ ﺁﻧﻔﺎﹰ ،ﻓﺈﺫﺍ ﻓﻌﻞ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺣﻞ ﻟـﻪ
ﻭﻳﺮﻣﻮﻥ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺙ ﰲ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻹﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﻭﻏـﲑ
ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻭﳚﺐ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺭﻣﻴﻬﺎ . ﺫﻟﻚ ،ﻭﻣﻦ ﻓﻌﻞ ﺍﺛﻨﲔ ﻣﻨﻬﺎ ﺣﻞ ﻟﻪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻡ ﻋﻠﻴـﻪ
>ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺬﻫﺐ ﻟﻠﺮﻣﻲ ﻣﺎﺷﻴﹰﺎ ﻭﺇﻥ ﺭﻛـﺐ ﻓـﻼ ﺑﺎﻹﺣﺮﺍﻡ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺑـ :ﺍﻟﺘﺤﻠﻞ ﺍﻷﻭﻝ .
ﺑﺄﺱ<. ﻭﻳﺴﺘﺤﺐ ﻟﻠﺤﺎﺝ ﺍﻟﺸﺮﺏ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﺍﻟﺘﻀﻠﻊ ﻣﻨﻪ ،
ﻓﻴﺒﺪﺃ ﺑﺎﳉﻤﺮﺓ ﺍﻷﻭﱃ :ﻭﻫﻲ ﺍﻟﱵ ﺗﻠﻲ ﻣﺴﺠﺪ ﺍﳋﻴـﻒ ﻭﺍﻟﺪﻋﺎﺀ ﲟﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻨﺎﻓﻊ ،ﻭﻣﺎﺀ ﺯﻣﺰﻡ ﳌﺎ ﺷـﺮﺏ
ﻓﲑﻣﻴﻬﺎ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﻣﺘﻌﺎﻗﺒﺎﺕ ،ﻳﺮﻓﻊ ﻳﺪﻩ ﻋﻨـﺪ ﻛـﻞ ﻟﻪ ،ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ،ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋـﻦ ﺃﰊ
ﻼ ﻋﻦ ﳝﻴﻨﻪ[ ،ﻭﳚﻌﻠﻬﺎ ﻋﻦ ﺣﺼﺎﺓ ﻭﻳﺴﻦ ﺃﻥ ﻳﺘﻘﺪﻡ ﻋﻨﻬﺎ ]ﻗﻠﻴ ﹰ ﺫﺭ :ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﰲ ﻣﺎﺀ ﺯﻣﺰﻡ " :ﺇﻧﻪ ﻃﻌﺎﻡ ﹸﻃ ﻌ ﹴﻢ " ﺯﺍﺩ
ﻼ ﻭﻳﺪﻋﻮ[ ﻭﻳﺮﻓﻊ ﻳﺴﺎﺭﻩ ،ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ] ،ﻓﻴﻘﻮﻡ ﻗﻴﺎﻣﹰﺎ ﻃﻮﻳ ﹰ ﺃﺑﻮ ﺩﺍﻭﺩ " :ﻭﺷﻔﺎ ُﺀ ﺳﻘﻢ" ﻭﺑﻌﺪ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﻭﺍﻟـﺴﻌﻲ
ﻳﺪﻳﻪ ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ. ﳑﻦ ﻋﻠﻴﻪ ﺳﻌﻲ.
]ﻭﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ ﻳﺼﻠﻲ ﺍﻟﻈﻬـﺮ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٩٢ ٩١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺑﺎﻟﻨﱯ . >ﻓﺈﻥ ﺷﻖ ﻋﻠﻴﻪ ﻃﻮﻝ ﺍﻟﻮﻗﻮﻑ ﻭﺍﻟﺪﻋﺎﺀ ﺩﻋﺎ ﲟﺎ ﺳـﻬﻞ
ﻭﺍﻟﺮﻣﻲ ﰲ ﺍﻟﻴﻮﻣﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻭﺍﺟﺐ ﻣﻦ ﻼ ﻟﻴﺤﺼﻞ ﺍﻟﺴﻨﺔ<. ﻋﻠﻴﻪ ﻭﻟﻮ ﻗﻠﻴ ﹰ
ﻭﺍﺟﺒﺎﺕ ﺍﳊﺞ ،ﻭﻛﺬﺍ ﺍﳌﺒﻴﺖ ﲟﲎ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴـﺔ ﻼ
ﰒ ﻳﺮﻣﻲ ﺍﳉﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻷﻭﱃ ،ﻭﻳﺴﻦ ﺃﻥ ﻳﺘﻘﺪﻡ ﻗﻠﻴ ﹰ
ﻭﺍﺟﺐ ﺇﻻ ﻋﻠﻰ ﺍﻟﺴﻘﺎﺓ ﻭﺍﻟﺮﻋﺎﺓ ﻭﳓﻮﻫﻢ ﻓﻼ ﳚﺐ. ﺑﻌﺪ ﺭﻣﻴﻬﺎ]ﻳﺄﺧﺬ ﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ[ ﻭﳚﻌﻠـﻬﺎ ﻋـﻦ ﳝﻴﻨـﻪ،
]ﻭﳚﻮﺯ ﻟﻠﻤﻌﺬﻭﺭ ﰲ ﺍﻟﺮﻣﻲ ﻣﺎ ﻳﺄﰐ : ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ،ﻓﻴﻘﻮﻡ ﻗﻴﺎﻣﹰﺎ ﻃﻮﻳﻼﹰ ،ﻭﻳﺮﻓﻊ ﻳﺪﻳـﻪ ﻓﻴـﺪﻋﻮ
ﺃ ـ ﺃﻥ ﻻ ﻳﺒﻴﺖ ﰲ ﻣﲎ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ " :ﺍﺳـﺘﺄﺫﻥ ﻛﺜﲑﹰﺍ >ﺇﻥ ﺗﻴﺴﺮ ﻋﻠﻴﻪ ﻭﺇﻻ ﻭﻗﻒ ﺑﻘﺪﺭ ﻣـﺎ ﻳﺘﻴـﺴﺮ ،ﻭﻻ
ﺍﻟﻌﺒﺎﺱ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻳﺒﻴﺖ ﲟﻜﺔ ﻟﻴﺎﱄ ﻣﲎ ﻣﻦ ﺃﺟـﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻮﻗﻮﻑ ﻟﻠﺪﻋﺎﺀ ﻷﻧﻪ ﺳﻨﺔ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ
ﺳﻘﺎﻳﺘﻪ ،ﻓﺄﺫﻥ ﻟﻪ". ﻼ ﺃﻭ ﺎﻭﻧﺎﹰ ،ﻭﻛﻠﻤﺎ ﺃﺿﻴﻌﺖ ﺍﻟـﺴﻨﺔ ﻛـﺎﻥ ﻳﻬﻤﻠﻪ ﺇﻣﺎ ﺟﻬ ﹰ
ﺏ ـ ﻭﺃﻥ ﳚﻤﻊ ﺭﻣﻲ ﻳﻮﻣﲔ ﰲ ﻭﺍﺣﺪ ،ﳊﺪﻳﺚ ﻋﺎﺻﻢ ﻓﻌﻠﻬﺎ ﻭﻧﺸﺮﻫﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﺅﻛﺪ ﻟﺌﻼ ﺗﺘﺮﻙ ﻭﲤﻮﺕ<.
ﺑﻦ ﻋﺪﻱ ﻗﺎﻝ " :ﺭﺧﺺ ﺭﺳﻮﻝ ﺍﷲ ﻟﺮﻋـﺎﺀ ﺍﻹﺑـﻞ ﰲ ﰒ ﻳﺮﻣﻲ ﺍﳉﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ]ﻭﻫﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒـﺔ ،ﻓﲑﻣﻴﻬـﺎ
ﺍﻟﺒﻴﺘﻮﺗﺔ ﺃﻥ ﻳﺮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﰒ ﳚﻤﻌﻮﺍ ﺭﻣﻲ ﻳﻮﻣﲔ ﺑﻌـﺪ ﻛﺬﻟﻚ ،ﻭﳚﻌﻞ ﺍﻟﺒﻴﺖ ﻋﻦ ﻳﺴﺎﺭﻩ ،ﻭﻣﲎ ﻋﻦ ﳝﻴﻨﻪ[ ،ﻭﻻ
ﺍﻟﻨﺤﺮ ،ﻓﲑﻣﻮﻧﻪ ﰲ ﺃﺣﺪﳘﺎ". ﻳﻘﻒ ﻋﻨﺪﻫﺎ.
ﺝ ـ ﻭﺃﻥ ﻳﺮﻣﻰ ﰲ ﺍﻟﻠﻴﻞ ،ﺑﻘﻮﻟﻪ " :ﺍﻟﺮﺍﻋﻲ ﻳﺮﻣـﻲ ﰒ ﻳﺮﻣﻲ ﺍﳉﻤﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ]ﻭﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ [ﻣـﻦ
ﺑﺎﻟﻠﻴﻞ ،ﻭﻳﺮﻋﻰ ﺑﺎﻟﻨﻬﺎﺭ". ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﻛﻤﺎ ﺭﻣﺎﻫـﺎ ﰲ ﺍﻟﻴـﻮﻡ ﺍﻷﻭﻝ،
ﻭﳚﺐ ﻋﻠﻰ ﺍﳊﺎﺝ ﰲ ﺃﻳﺎﻡ ﻣﲎ ﺃﻥ ﳛﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻳﻔﻌﻞ ﻋﻨﺪ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻛﻤﺎ ﻓﻌﻞ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ؛ ﺍﻗﺘﺪﺍ ًﺀ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٩٤ ٩٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻓﹶﻼ ﹺﺇﹾﺛ ﻢ ﻋﹶﻠﻴ ﻪ ﻭ ﻣ ﻦ ﺗﹶﺄ ﺧ ﺮ ﻓﹶﻼ ﹺﺇﹾﺛ ﻢ ﻋﹶﻠﻴ ﻪ ﻟ ﻤ ﹺﻦ ﺍﺗﻘﹶﻰ )ﺍﻟﺒﻘﺮﺓ: ﺍﳋﻤﺲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ،ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﻣﺴﺠﺪ ﺍﳋﹶﻴﻒ
ﻣﻦ ﺍﻵﻳﺔ ،(٢٠٣ﻭﻷﻥ ﺍﻟﻨﱯ ﺭﺧﺺ ﻟﻠﻨﺎﺱ ﰲ ﺍﻟﺘﻌﺠﻞ، ﺇﻥ ﺗﻴﺴﺮ ﻟﻪ ،ﻟﻘﻮﻟﻪ " :ﺻﻠﻰ ﰲ ﻣﺴﺠﺪ ﺍﳋﹶﻴﻒ ﺳﺒﻌﻮﻥ
ﻭﱂ ﻳﺘﻌﺠﻞ ﻫﻮ ،ﺑﻞ ﺃﻗﺎﻡ ﲟﲎ ﺣﱴ ﺭﻣﻰ ﺍﳉﻤﺮﺍﺕ ﰲ ﺍﻟﻴـﻮﻡ ﻧﺒﻴﹰﺎ"[.
ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﰒ ﺍﺭﲢﻞ ﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ. ﰒ ﺑﻌﺪ ﺍﻟﺮﻣﻲ ﰲ ﺍﻟﻴﻮﻣﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﺘﻌﺠﻞ
>ﻭﻻ ﳚﺐ ﺍﻟﺘﺄﺧﺮ ﺇﻻ ﺃﻥ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ﻣـﻦ ﺍﻟﻴـﻮﻡ ﻣﻦ ﻣﲎ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ ،ﻭﳜﺮﺝ ﻗﺒﻞ ﻏـﺮﻭﺏ ﺍﻟـﺸﻤﺲ)،(١
ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻭﻫﻮ ﲟﲎ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﺘﺄﺧﺮ ﺣﱴ ﻳﺮﻣﻲ ﺍﳉﻤـﺎﺭ ﻭﻣﻦ ﺗﺄﺧﺮ ﻭﺑﺎﺕ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺭﻣﻰ ﺍﳉﻤـﺮﺍﺕ ﰲ ﺍﻟﻴـﻮﻡ
ﺍﻟﺜﻼﺙ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﻭﻟﻜﻦ ﻟﻮ ﻏﺮﺑﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﲟﲎ ﰲ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻮ ﺃﻓﻀﻞ ﻭﺃﻋﻈﻢ ﺃﺟﺮﺍﹰ ،ﻛﻤﺎ ﻗـﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ:
ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭﻩ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗـﺪ ﺍﺭﲢـﻞ ﺠ ﹶﻞ ﻓﻲ ﻳـ ﻮ ﻣﻴ ﹺﻦ
ﺕ ﹶﻓ ﻤ ﻦ ﺗ ﻌ
ﻭﺍ ﹾﺫ ﹸﻛﺮﻭﺍ ﺍﻟﱠﻠ ﻪ ﻓﻲ ﹶﺃﻳﺎ ﹴﻡ ﻣﻌﺪﻭﺩﺍ
ﻭﺭﻛﺐ ﻟﻜﻦ ﺗﺄﺧﺮ ﺑﺴﺒﺐ ﺯﺣﺎﻡ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﳓﻮﻩ؛ ﻓﺈﻧﻪ ﻻ
ﻳﻠﺰﻣﻪ ﺍﻟﺘﺄﺧﺮ؛ ﻷﻥ ﺗﺄﺧﺮﻩ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭﻩ<. ) (١ﻋﻠﻖ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ" :ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " :ﻓﺈﺫﺍ ﻏﺮﺑﺖ
ﺍﻟﺸﻤﺲ ﻭﻫﻮ ﲟﲎ ﺃﻗﺎﻡ ﺣﱴ ﻳﺮﻣﻲ ﻣﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ"ﺍﻫـ
ﻭﳚﻮﺯ ﻟﻮﱄ ﺍﻟﺼﱯ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺮﻣﻲ ﺃﻥ ﻳﺮﻣـﻲ ﻗﻠﺖ :ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑـﻦ ﺣـﺰﻡ ﰲ
)ﺍﶈﻠﻰ( ) (١٨٥/٧ﻭﺍﺳﺘﺪﻝ ﳍﻢ ﺍﻟﻨﻮﻭﻱ ﲟﻔﻬﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﻤـﻦ
ﻋﻨﻪ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻭﺳﺎﺋﺮ ﺍﳉﻤﺎﺭ ﺑﻌﺪ ﺃﻥ ﻳﺮﻣﻲ ﻋﻦ ﻧﻔـﺴﻪ ، ﺗﻌﺠﻞ ﰲ ﻳﻮﻣﲔ ﻓﻼ ﺇﰒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﰲ )ﺍﻤـﻮﻉ( )" :(٢٨٣/٨ﻭ
ﺍﻟﻴﻮﻡ ﺍﺳﻢ ﻟﻠﻨﻬﺎﺭ ﺩﻭﻥ ﺍﻟﻠﻴﻞ" .ﻭﲟﺎ ﺛﺒﺖ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﻗﺎﻻ:
ﻭﻫﻜﺬﺍ ﺍﻟﺒﻨﺖ ﺍﻟﺼﻐﲑﺓ ﺍﻟﻌﺎﺟﺰﺓ ﻋﻦ ﺍﻟﺮﻣﻲ ﻳﺮﻣـﻲ ﻋﻨـﻬﺎ "ﻣﻦ ﺃﺩﺭﻛﻪ ﺍﳌﺴﺎﺀ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﲟﲎ ﻓﻠﻴﻘﻢ ﺇﱃ ﺍﻟﻐﺪ ﺣﱴ ﻳﻨﻔﺮ ﻣـﻊ
ﻭﻟﻴﻬﺎ؛ ﳊﺪﻳﺚ ﺟﺎﺑﺮ ،ﻗﺎﻝ" :ﺣﺠﺠﻨﺎ ﻣﻊ ﺭﺳـﻮﻝ ﺍﷲ ﺍﻟﻨﺎﺱ" ،ﻭﻟﻔﻆ )ﺍﳌﻮﻃﺄ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ " :ﻻ ﻳﻨﻔﺮﻥ ﺣﱴ ﻳﺮﻣﻲ ﺍﳉﻤـﺎﺭ
ﻣﻦ ﺍﻟﻐﺪ" .ﻭﺃﺧﺮﺟﻪ ﻋﻦ ﻣﺎﻟﻚ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﰲ )ﻣﻮﻃﺌﻪ( )ﺹ ٢٣٣ـ
ﻭﻣﻌﻨﺎ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ،ﻓﻠﺒﻴﻨﺎ ﻋﻦ ﺍﻟـﺼﺒﻴﺎﻥ ﻭﺭﻣﻴﻨـﺎ ﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﻤﺠﺪ( ﻭﻗﺎﻝ " :ﻭﺬﺍ ﻧﺄﺧﺬ ،ﻭﻫـﻮ ﻗـﻮﻝ ﺃﰊ ﺣﻨﻴﻔـﺔ ﻭ
ﺍﻟﻌﺎﻣﺔ"ﺍﻫـ".ﺍﻫـ .
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٩٦ ٩٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﳌﻌﺬﻭﺭ ﲞﻼﻑ ﻏﲑﻩ . ﻋﻨﻬﻢ" .ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ.
ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﻮﻗﻴﻔﻴﺔ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺸﺮﻉ ﻣﻨﻬﺎ ﺷـﻴﺌﹰﺎ ﺇﻻ ﻭﳚﻮﺯ ﻟﻠﻌﺎﺟﺰ ﻋﻦ ﺍﻟﺮﻣﻲ ﳌﺮﺽ ﺃﻭ ﻛﱪ ﺳﻦ ﺃﻭ ﲪﻞ ﺃﻥ
ﲝﺠﺔ ،ﻭﳚﻮﺯ ﻟﻠﻨﺎﺋﺐ ﺃﻥ ﻳﺮﻣﻲ ﻋﻦ ﻧﻔﺴﻪ ﰒ ﻋﻦ ﻣـﺴﺘﻨﻴﺒﻪ ﻳﻮﻛﻞ ﻣﻦ ﻳﺮﻣﻲ ﻋﻨﻪ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ" :ﻓـﺎﺗﻘﻮﺍ ﺍﷲ ﻣـﺎ
ﻛﻞ ﲨﺮﺓ ﻣﻦ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺙ ،ﻭﻫﻮ ﰲ ﻣﻮﻗﻒ ﻭﺍﺣﺪ ،ﻭﻻ ﺍﺳﺘﻄﻌﺘﻢ" ،ﻭﻫﺆﻻﺀ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﺰﺍﲪـﺔ ﺍﻟﻨـﺎﺱ ﻋﻨـﺪ
ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻤﻞ ﺭﻣﻲ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺙ ﻋـﻦ ﻧﻔـﺴﻪ ﰒ ﺍﳉﻤﺮﺍﺕ ﻭﺯﻣﻦ ﺍﻟﺮﻣﻲ ﻳﻔﻮﺕ ﻭﻻ ﻳﺸﺮﻉ ﻗﻀﺎﺅﻩ ﻓﺠﺎﺯ ﳍﻢ
ﻳﺮﺟﻊ ﻓﲑﻣﻲ ﻋﻦ ﻣﺴﺘﻨﻴﺒﻪ ﰲ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤـﺎﺀ ﻟﻌـﺪﻡ ﺃﻥ ﻳﻮﻛﻠﻮﺍ ﲞﻼﻑ ﻏﲑﻩ ﻣﻦ ﺍﳌﻨﺎﺳﻚ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺤﺮﻡ ﺃﻥ
ﺍﻟﺪﻟﻴﻞ ﺍﳌﻮﺟﺐ ﻟﺬﻟﻚ ،ﻭﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺸﻘﺔ ﻭﺍﳊـﺮﺝ، ﻳﺴﺘﻨﻴﺐ ﻣﻦ ﻳﺆﺩﻳﻪ ﻋﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﺣﺠﻪ ﻧﺎﻓﻠﺔ؛ ﻷﻥ ﻣﻦ ﺃﺣﺮﻡ
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓﻲ ﺍﻟﺪﻳ ﹺﻦ ﺑﺎﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ – ﻭﻟﻮ ﻛﺎﻧﺎ ﻧﻔﻠﲔ – ﻟﺰﻣﻪ ﺇﲤﺎﻣﻬﻤﺎ؛ ﻟﻘﻮﻝ
ﺝ )ﺍﳊﺞ :ﻣﻦ ﺍﻵﻳﺔ ،(٧٨ﻭﻗــﺎﻝ ﺍﻟـﻨﱯ : ﻣ ﻦ ﺣ ﺮ ﹴ ﺤ ﺞ ﻭﺍﹾﻟ ﻌ ﻤ ﺮ ﹶﺓ ﻟﱠﻠ ﻪ )ﺍﻟﺒﻘـﺮﺓ :ﻣـﻦ
ﺍﷲ ﺗﻌﺎﱃ :ﻭﹶﺃﺗﻤﻮﺍ ﺍﹾﻟ
ﺴّﺮﻭﺍ ﻭﻻ ﺗﻌﺴﺮﻭﺍ" ﻭﻷﻥ ﺫﻟﻚ ﱂ ﻳﻨﻘﻞ ﻋـﻦ ﺃﺻـﺤﺎﺏ "ﻳ ﺍﻵﻳﺔ ،(١٩٦ﻭﺯﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﻻ ﻳﻔﻮﺕ ﲞﻼﻑ ﺯﻣﻦ
ﺭﺳﻮﻝ ﺍﷲ ﺣﲔ ﺭﻣﻮﺍ ﻋﻦ ﺻﺒﻴﺎﻢ ﻭﺍﻟﻌﺎﺟﺰ ﻣﻨﻬﻢ ،ﻭﻟﻮ ﺍﻟﺮﻣﻲ .
ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻟﻨﻘﻞ ؛ ﻷﻧﻪ ﳑﺎ ﺗﺘﻮﺍﻓﺮ ﺍﳍﻤﻢ ﻋﻠﻰ ﻧﻘﻠـﻪ .ﻭﺍﷲ ﻭﺃﻣﺎ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ،ﻭﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﻭﻣﲎ ،ﻓﻼ ﺷﻚ
ﺃﻋﻠﻢ . ﺃﻥ ﺯﻣﻨﻬﺎ ﻳﻔﻮﺕ ،ﻭﻟﻜﻦ ﺣﺼﻮﻝ ﺍﻟﻌﺎﺟﺰ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿـﻊ
ﳑﻜﻦ ﻭﻟﻮ ﻣﻊ ﺍﳌﺸﻘﺔ ،ﲞﻼﻑ ﻣﺒﺎﺷـﺮﺗﻪ ﻟﻠﺮﻣـﻲ ،ﻭﻷﻥ
ﺍﻟﺮﻣﻲ ﻗﺪ ﻭﺭﺩﺕ ﺍﻻﺳﺘﻨﺎﺑﺔ ﻓﻴﻪ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺣﻖ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ٩٨ ٩٧ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻟﻴﺲ ﻣﻦ ﺣﺎﺿﺮﻱ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ<. ل
ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻣﺎﻝ ﺣﻼﻝ ﻭﻛﺴﺐ ﻃﻴـﺐ؛ ووא دמ
א 8##وא ! ن
ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﹰﺎ.
ﻭﳚﺐ ﻋﻠﻰ ﺍﳊﺎﺝ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﺃﻭ ﻗﺎﺭﻧﹰﺎ – ﻭﱂ ﻳﻜﻦ
ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺍﻟﺘﻌﻔﻒ ﻋﻦ ﺳﺆﺍﻝ ﺍﻟﻨﺎﺱ ﻫﺪﻳﹰﺎ ﺃﻭ ﻏﲑﻩ
ﻣﻦ ﺣﺎﺿﺮﻱ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ – ﺩﻡ ،ﻭﻫﻮ :ﺷﺎﺓ ﲡـﺰﺉ ﰲ
ﺴﺮ ﺍﷲ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ ﻣـﺎ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻠﻮﻛﹰﺎ ﺃﻭ ﻏﲑﻫﻢ ﺇﺫﺍ ﻳ
ﺍﻷﺿﺤﻴﺔ ،ﺃﻭ ﺳﺒﻊ ﺑﺪﻧﺔ ،ﺃﻭ ﺳﺒﻊ ﺑﻘـﺮﺓ ،ﺇﺫ ]ﳚـﻮﺯ ﺃﻥ
ﻳﻬﺪﻳﻪ ﻋﻦ ﻧﻔﺴﻪ ﻭﻳﻐﻨﻴﻪ ﻋﻤﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ؛ ﳌﺎ ﺟـﺎﺀ ﰲ
ﻳﺸﺘﺮﻙ ﺳﺒﻌﺔ ﰲ ﺍﻟﺒﻌﲑ ﻭﺍﻟﺒﻘﺮﺓ[.
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﺫﻡ ﺍﻟـﺴﺆﺍﻝ ﻭﻋﻴﺒـﻪ،
>ﻭﺣﺎﺿﺮﻭﺍ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻫﻢ ﺃﻫﻞ ﺍﳉﺮﻡ ﻭﻣﻦ ﻛﺎﻧﻮﺍ
ﻭﻣﺪﺡ ﻣﻦ ﺗﺮﻛﻪ .
ﻗﺮﻳﺒﲔ ﻣﻨﻪ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳊﺮﻡ ﻣﺴﺎﻓﺔ ﺗﻌـﺪ
ﻓﺈﻥ ﻋﺠﺰ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ ﻋﻦ ﺍﳍﺪﻱ ﻭﺟﺐ ﻋﻠﻴـﻪ ﺃﻥ
ﺳﻔﺮﹰﺍ ﻛﺄﻫﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻭﳓﻮﻫﻢ ،ﻓﺈﻧﻪ ﻻ ﻫﺪﻱ ﻋﻠﻴﻬﻢ ،ﻭﺃﻣـﺎ
ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﰲ ﺍﳊﺞ ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻪ ،ﻭﻫـﻮ
ﻣﻦ ﻛﺎﻧﻮﺍ ﺑﻌﻴﺪﻳﻦ ﻣﻦ ﺍﳊﺮﻡ ﲝﻴﺚ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻣﺴﺎﻓﺔ
ﳐﲑ ﰲ ﺻﻴﺎﻡ ﺍﻟﺜﻼﺛﺔ ،ﺇﻥ ﺷﺎﺀ ﺻﺎﻣﻬﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﺇﻥ
ﺗﻌﺪ ﺳﻔﺮﹰﺍ ﻛﺄﻫﻞ ﺟﺪﺓ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻬﻢ ﺍﳍﺪﻱ.
ﺷﺎﺀ ﺻﺎﻣﻬﺎ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺍﻟﺜﻼﺛﺔ> ،ﻟﻜﻦ ﻻ ﻳﺆﺧﺮﻫﺎ ﻋﻦ
ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﰒ ﺳﺎﻓﺮ ﺇﱃ ﻏﲑﻫﺎ ﻟﻄﻠﺐ ﻋﻠﻢ
ﺤ ﺞ
ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ< ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓ ﻤ ﻦ ﺗ ﻤﺘ ﻊ ﺑﹺﺎﹾﻟ ﻌ ﻤ ﺮ ﺓ ﹺﺇﻟﹶﻰ ﺍﹾﻟ
ﺃﻭ ﻏﲑﻩ ﻭﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻣﺘﻤﺘﻌﹰﺎ ﻓﺈﻧﻪ ﻻ ﻫﺪﻱ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﻟﻌﱪﺓ
ﺼﻴﺎ ﻡ ﺛﹶﻼﹶﺛ ﺔ ﹶﺃﻳﺎ ﹴﻡ ﻓﻲﺠ ﺪ ﹶﻓ ﻱ ﹶﻓ ﻤ ﻦ ﻟﹶ ﻢ ﻳ ﹺ
ﺴ ﺮ ﻣ ﻦ ﺍﹾﻟ ﻬ ﺪ ﹺ ﹶﻓﻤﺎ ﺍ ﺳﺘﻴ
ﲟﺤﻞ ﺇﻗﺎﻣﺘﻪ ﻭﺳﻜﻨﺎﻩ ﻭﻫﻲ ﻣﻜﺔ ﺇﻻ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﺇﱃ ﻏﲑ ﻣﻜﺔ
ﻚ ﻟ ﻤ ﻦ ﻟﹶـ ﻢ ﺸ ﺮﹲﺓ ﻛﹶﺎ ﻣﹶﻠ ﹲﺔ ﹶﺫﻟ ﺤ ﺞ ﻭ ﺳﺒ ﻌ ﺔ ﹺﺇﺫﹶﺍ ﺭ ﺟ ﻌﺘ ﻢ ﺗ ﹾﻠﻚ ﻋ ﺍﹾﻟ
ﻟﻠﺴﻜﲎ ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻣﺘﻤﺘﻌﹰﺎ ﻳﻠﺰﻣﻪ ﺍﳍﺪﻱ؛ ﻷﻧﻪ ﺣﻴﻨﺌﺬ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٠٠ ٩٩ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻭﺍﻟﺴﻼﻡ ﻭﺍﻷﻓﻀﻞ ﺗﺄﺧﲑ ﺻﻮﻡ ﺍﻟﺴﺒﻌﺔ ﺇﱃ ﺃﻥ ﻳﺮﺟـﻊ ﺇﱃ ﺤﺮﺍ ﹺﻡ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭﺍ ﻋﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ
ﺠ ﺪ ﺍﻟﹾ
ﺴﹺ
ﺿﺮﹺﻱ ﺍﹾﻟ ﻤ
ﻳ ﹸﻜ ﻦ ﹶﺃ ﻫﹸﻠ ﻪ ﺣﺎ
ﺃﻫﻠﻪ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﺳﺒ ﻌ ﺔ ﹺﺇﺫﹶﺍ ﺭ ﺟ ﻌﺘ ﻢ )ﺍﻟﺒﻘـﺮﺓ :ﻣـﻦ ﺏ )ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ.(١٩٦ ﺍﻟﱠﻠ ﻪ ﺷﺪﻳ ﺪ ﺍﹾﻟ ﻌﻘﹶﺎ ﹺ
ﺍﻵﻳﺔ.(١٩٦ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻻ:
ﻭﺍﻟﺼﻮﻡ ﻟﻠﻌﺎﺟﺰ ﻋﻦ ﺍﳍﺪﻱ ﺃﻓﻀﻞ ﻣﻦ ﺳـﺆﺍﻝ ﺍﳌﻠـﻮﻙ "ﱂ ﻳﺮﺧﺺ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺃﻥ ﻳﺼﻤﻦ ﺇﻻ ﳌـﻦ ﱂ ﳚـﺪ
ﻭﻏﲑﻫﻢ ﻫﺪﻳﹰﺎ ﻳﺬﲝﻪ ﻋﻦ ﻧﻔﺴﻪ ﻭﻣﻦ ﺃﹸﻋﻄﻲ ﻫﺪﻳﹰﺎ ﺃﻭ ﻏـﲑﻩ ﺍﳍﺪﻱ") ،(١ﻭﻫﺬﺍ ﰲ ﺣﻜﻢ ﺍﳌﺮﻓﻮﻉ ﺇﱃ ﺍﻟﻨﱯ ،ﻭﺍﻷﻓﻀﻞ
ﻣﻦ ﻏﲑ ﻣﺴﺄﻟﺔ ﻭﻻ ﺇﺷﺮﺍﻑ ﻧﻔﺲ ﻓﻼ ﺑﺄﺱ ﺑﻪ ،ﻭﻟﻮ ﻛـﺎﻥ ﺃﻥ ﻳﻘﺪﻡ ﺻﻮﻡ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻟﻴﻜﻮﻥ ﰲ ﻳﻮﻡ
ﺣﺎﺟﹰﺎ ﻋﻦ ﻏﲑﻩ ،ﺃﻱ :ﺇﺫﺍ ﱂ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻨﻴﺎﺑﺔ ﺷﺮﺍﺀ ﻋﺮﻓﺔ ﻣﻔﻄﺮﹰﺍ ؛ ﻷﻥ ﺍﻟﻨﱯ ﻭﻗﻒ ﻳﻮﻡ ﻋﺮﻓﺔ ﻣﻔﻄﺮﺍﹰ ،ﻭﻰ
ﺍﳍﺪﻱ ﻣﻦ ﺍﳌﺎﻝ ﺍﳌﺪﻓﻮﻉ ﻟﻪ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﺑﻌﺮﻓﺔ ﻭﻷﻥ ﺍﻟﻔﻄﺮ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺃﻧﺸﻂ
ﺳﺆﺍﻝ ﺍﳊﻜﻮﻣﺔ ﺃﻭ ﻏﲑﻫﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳍﺪﻱ ﺑﺎﺳﻢ ﺃﺷـﺨﺎﺹ ﻟﻪ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﳚﻮﺯ ﺻﻮﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻳﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ
ﻳﺬﻛﺮﻫﻢ ﻭﻫﻮ ﻛﺎﺫﺏ ،ﻓﻬﺬﺍ ﻻ ﺷﻚ ﰲ ﲢﺮﳝﻪ؛ ﻷﻧﻪ ﻣـﻦ ﻣﺘﺘﺎﺑﻌﺔ ﻭﻣﺘﻔﺮﻗﺔ ،ﻭﻛﺬﺍ ﺻﻮﻡ ﺍﻟﺴﺒﻌﺔ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺘـﺎﺑﻊ
ﺍﻟﺘﺄﻛﻞ ﺑﺎﻟﻜﺬﺏ ،ﻋﺎﻓﺎﻧﺎ ﺍﷲ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺫﻟﻚ. ﻓﻴﻬﺎ ،ﺑﻞ ﳚﻮﺯ ﺻﻮﻣﻬﺎ ﳎﺘﻤﻌﺔ ﻭﻣﺘﻔﺮﻗﺔ؛ ﻷﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ
>ﻭﺍﻋﻠﻢ ﺃﻥ ﺇﳚﺎﺏ ﺍﳍﺪﻱ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺃﻭ ﺍﻟﺼﻴﺎﻡ ﻋﻠـﻰ ﻭﺗﻌﺎﱃ ﱂ ﻳﺸﺘﺮﻁ ﺍﻟﺘﺘﺎﺑﻊ ﻓﻴﻬﺎ ،ﻭﻛﺬﺍ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ
ﻣﻦ ﱂ ﳚﺪ ﺍﳍﺪﻱ ﻟﻴﺲ ﻏﺮﻣﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻭ ﺇﺗﻌﺎﺑﹰﺎ ﻟﺒﺪﻧﻪ ﺑﻼ
) (١ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻣﻨﺴﻜﻪ ﰲ ﺍﳍﺎﻣﺶ" :ﻭﺃﻣﺎ ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳـﻼﻡ ) ﺹ
ﻓﺎﺋﺪﺓ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺇﲤﺎﻡ ﺍﻟﻨﺴﻚ ﻭﺇﻛﻤﺎﻟﻪ ﻭﻣﻦ ﺭﲪـﺔ ﺍﷲ )) : ( ٣٨٨ﻓﻼ ﺑﺪ ﻟﻠﻤﺘﻤﺘﻊ ﻣﻦ ﺻﻮﻡ ﺑﻌﺾ ﺍﻟﺜﻼﺛﺔ ﻗﺒـﻞ ﺍﻹﺣـﺮﺍﻡ
ﺑﺎﳊﺞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ (( ﻓﻼ ﺃﻋﻠﻢ ﻭﺟﻬﻪ ،ﺑﻞ ﻫﻮ ﺑﻈﺎﻫﺮﻩ ﳐﺎﻟﻒ ﻟﻶﻳـﺔ
ﻭﺇﺣﺴﺎﻧﻪ ﺣﻴﺚ ﺷﺮﻉ ﻟﻌﺒﺎﺩﻩ ﻣﺎ ﻓﻴﻪ ﻛﻤﺎﻝ ﻋﺒﺎﺩﻢ ﻭﺗﻘﺮﻢ ﻭﺍﳊﺪﻳﺚ ﻭﺍﷲ ﺃﻋﻠﻢ"ﺍﻫـ .
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٠٢ ١٠١ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
9ل ﺇﱃ ﺭﻢ ﻭﺯﻳﺎﺩﺓ ﺃﺟﺮﻫﻢ ﻭﺭﻓﻌﺔ ﺩﺭﺟﺎﻢ ﻭﺍﻟﻨﻔﻘﺔ ﻓﻴﻪ ﳐﻠﻮﻓﺔ
א #+א #زودنא ط 9 ﻭﺍﻟﺴﻌﻲ ﻓﻴﻪ ﻣﺸﻜﻮﺭ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﻼﺣﻈﻮﻥ ﻫﺬﻩ
]ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺮﻣﻲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﺃﻭ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻔﺎﺋﺪﺓ ﻭﻻ ﳛﺴﺒﻮﻥ ﳍﺬﺍ ﺍﻷﺟﺮ ﺣﺴﺎﺑﻪ ﻓﺘﺠﺪﻫﻢ ﻳﺘـﻬﺮﺑﻮﻥ
ﺍﻟﺘﺸﺮﻳﻖ ،ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﻣﻦ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ،ﻓﻴﻨﻔﺮ ﺇﱃ ﻣﻜﺔ ، ﻣﻦ ﻭﺟﻮﺏ ﺍﳍﺪﻱ ،ﻭﻳﺴﻌﻮﻥ ﻹﺳﻘﺎﻃﻪ ﺑﻜﻞ ﻭﺳﻴﻠﺔ ﺣﱴ ﺇﻥ
ﻭﻳﻘﻴﻢ ﻓﻴﻬﺎ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﻟﻪ[. ﺑﻌﻀﻬﻢ ﻳﻔﺮﺩ ﺍﳊﺞ ﻭﺣﺪﻩ ﻣﻦ ﺃﺟﻞ ﺃﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﳍـﺪﻱ
ﻭﻳﺴﺘﺤﺐ ﻟﻠﺤﺠﺎﺝ ﺃﻥ ﻳﻼﺯﻣـﻮﺍ ﺫﻛـﺮ ﺍﷲ ﻭﻃﺎﻋﺘـﻪ ﻓﻴﺤﺮﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﺟﺮ ﺍﻟﺘﻤﺘﻊ ﻭﺃﺟﺮ ﺍﳍﺪﻱ ،ﻭﻫﺬﻩ ﻏﻔﻠـﺔ
ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﺪﺓ ﺇﻗﺎﻣﺘﻬﻢ ﲟﻜﺔ ،ﻭﻳﻜﺜﺮﻭﺍ ﻣﻦ ﺍﻟـﺼﻼﺓ، ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﳍﺎ<.
ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ؛ ﻷﻥ ﺍﳊـﺴﻨﺎﺕ ﰲ ﺍﳊـﺮﻡ ﻣـﻀﺎﻋﻔﺔ،
ﻭﺍﻟﺴﻴﺌﺎﺕ ﻓﻴﻪ ﻋﻈﻴﻤﺔ ﺷﺪﻳﺪﺓ ،ﻛﻤﺎ ﻳﺴﺘﺤﺐ ﳍﻢ ﺍﻹﻛﺜـﺎﺭ
ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ .
]ﻭﻟﻴﺤﺮﺹ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﲨﺎﻋـﺔ ،ﻭﻻ ﺳـﻴﻤﺎ ﰲ
ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :ﺻـﻼﺓ ﰲ
ﻣﺴﺠﺪﻱ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳـﻮﺍﻩ ﺇﻻ ﺍﳌـﺴﺠﺪ
ﺍﳊﺮﺍﻡ ،ﻭ ﺻﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺃﻓﻀﻞ ﻣﻦ ﻣﺌـﺔ ﺃﻟـﻒ
ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ".
ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺼﻼﺓ ﰲ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ﻣﻦ ﻟﻴﻞ
ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ١٠٤ ١٠٣ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ . ﺃﻭ ﺎﺭ ،ﻭﻟﻘﻮﻟﻪ ﰲ ﺍﻟـﺮﻛﻨﲔ ﺍﻷﺳـﻮﺩ ﻭ ﺍﻟﻴﻤـﺎﱐ:
ﺕ ﺃﻥ ﺗﻨﺘﻈﺮ ﺣﱴ ﺗﻄﻬﺮ ]ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺍﳊﺎﺋﺾ ﹸﺃ ﻣ ﺮ "ﻣﺴﺤﻬﻤﺎ ﳛﻂ ﺍﳋﻄﺎﻳﺎ ،ﻭﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﱂ ﻳﺮﻓﻊ ﻗﺪﻣﺎﹰ،
ﻟﺘﻄﻮﻑ ﺍﻟﻮﺩﺍﻉ ﰒ ﺭﺧﺺ ﳍﺎ ﺃﻥ ﺗﻨﻔﺮ ،ﻭﻻ ﺗﻨﺘﻈﺮ ،ﳊﺪﻳﺚ ﻭﱂ ﻳﻀﻊ ﻗﺪﻣﺎ ﺇﻻ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﺣﺴﻨﺔ ،ﻭﺣﻂ ﻋﻨﻪ ﺧﻄﻴﺌﺔ ،
ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ " :ﺃﻥ ﺍﻟﻨﱯ ﺭﺧﺺ ﻟﻠﺤﺎﺋﺾ ﺃﻥ ﺗﺼﺪﺭ ﻭﻛﺘﺐ ﻟﻪ ﺩﺭﺟﺔ ،ﻭﻣﻦ ﺃﺣﺼﻰ ﺃﺳﺒﻮﻋﹰﺎ ﻛﺎﻥ ﻛﻌﺘﻖ ﺭﻗﺒﺔ"،
ﻗﺒﻞ ﺃﻥ ﺗﻄﻮﻑ ،ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﻃﺎﻓﺖ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ"[. ﻭﻗﻮﻟﻪ " :ﻳﺎ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ ! ﻻ ﲤﻨﻌﻮﺍ ﺃﺣﺪﹰﺍ ﻃﺎﻑ ـﺬﺍ
>ﻓﺎﳊﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﻭﺩﺍﻉ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺍﻟﺒﻴﺖ ،ﻭﺻﻠﻰ ﺃﻳﺔ ﺳﺎﻋﺔ ﺷﺎﺀ ﻣﻦ ﻟﻴﻞ ﺃﻭ ﺎﺭ"[.
ﻳﻘﻔﺎ ﻋﻨﺪ ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻟﻠﻮﺩﺍﻉ ﻟﻌـﺪﻡ ﻭﺭﻭﺩﻩ ﻋـﻦ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﳊﺠﺎﺝ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻜﺔ ]ﻭﺍﻧﺘﻬﻮﺍ ﻣﻦ ﻗـﻀﺎﺀ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ ﺣﻮﺍﺋﺠﻬﻢ ،ﻭﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺣﻴﻞ[ ،ﻭﺟـ
ﻭﳚﻌﻞ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﺁﺧﺮ ﻋﻬﺪﻩ ﺑﺎﻟﺒﻴـﺖ ﺇﺫﺍ ﺃﺭﺍﺩ ﻳﻄﻮﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ؛ ﻟﻴﻜـﻮﻥ ﺁﺧـﺮ ﻋﻬـﺪﻫﻢ
ﺃﻥ ﻳﺮﲢﻞ ﻟﻠﺴﻔﺮ ،ﻓﺈﻥ ﺑﻘﻲ ﺑﻌﺪ ﺍﻟﻮﺩﺍﻉ ﻻﻧﺘﻈﺎﺭ ﺭﻓﻘـﺔ ﺃﻭ ﺑﺎﻟﺒﻴﺖ] ،ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻨﺼﺮﻓﻮﻥ ﰲ
ﲢﻤﻴﻞ ﺭﺣﻠﻪ ﺃﻭ ﺍﺷﺘﺮﻯ ﺣﺎﺟﺔ ﰲ ﻃﺮﻳﻘﻪ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴـﻪ، ﻛﻞ ﻭﺟﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ " :ﻻ ﻳﻨﻔﺮ ﺃﺣﺪ ﺣﱴ ﻳﻜﻮﻥ ﺁﺧﺮ
ﻭﻻ ﻳﻌﻴﺪ ﺍﻟﻄﻮﺍﻑ ﺇﻻ ﺃﻥ ﻳﻨﻮﻱ ﺗﺄﺟﻴﻞ ﺳﻔﺮﻩ ﻣﺜﻞ ﺃﻥ ﻳﺮﻳـﺪ ﻋﻬﺪﻩ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ"[.
ﺍﻟﺴﻔﺮ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻓﻴﻄﻮﻑ ﻟﻠﻮﺩﺍﻉ ،ﰒ ﻳﺆﺟﻞ ﺍﻟﺴﻔﺮ ﺇﱃ ﺇﻻ ﺍﳊﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻓﻼ ﻭﺩﺍﻉ ﻋﻠﻴﻬﻤﺎ؛ ﳊﺪﻳﺚ ﺍﺑـﻦ
ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻣﺜﻼﹰ ،ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ ﻟﻴﻜﻮﻥ ﺁﺧـﺮ ﻋﺒﺎﺱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻗﺎﻝ" :ﹸﺃ ﻣ ﺮ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻜـﻮﻥ
ﻋﻬﺪﻩ ﺑﺎﻟﺒﻴﺖ<. ﺁﺧﺮ ﻋﻬﺪﻫﻢ ﺑﺎﻟﺒﻴﺖ ،ﺇﻻ ﺃﻧﻪ ﺧﻔﻒ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﳊـﺎﺋﺾ"
١٠٥ ﺟﺎﻣﻊ ﻣﻨﺎﺳﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺭﺑﻌﺔ
]ﻭﻟﻪ ﺃﻥ ﳛﻤﻞ ﻣﻌﻪ ﻣﺎﺀ ﺯﻣﺰﻡ ﻣﺎ ﺗﻴﺴﺮ ﻟﻪ ﺗﱪﻛﹰﺎ ﺑﻪ ،ﻓﻘﺪ:
"ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﳛﻤﻠﻪ ﻣﻌـﻪ ﰲ ﺍﻷﺩﺍﻭﻱ ﻭﺍﻟﻘـﺮﺏ،
ﻭﻛﺎﻥ ﻳﺼﺐ ﻋﻠﻰ ﺍﳌﺮﺿﻰ ﻭﻳﺴﻘﻴﻬﻢ" ،ﺑﻞ ﺇﻧﻪ" :ﻛـﺎﻥ
ﻳﺮﺳﻞ ﻭﻫﻮ ﺑﺎﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺃﻥ ﺗﻔﺘﺢ ﻣﻜﺔ ﺇﱃ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ:
ﺃﻥ ﺃﻫ ﺪ ﻟﻨﺎ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﻻ ﺗﺘﺮﻙ ،ﻓﻴﺒﻌﺚ ﺇﻟﻴﻪ ﲟﺰﺍﺩﺗﲔ".
ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻄﻮﺍﻑ[ ﻭﺃﺭﺍﺩ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌـﺴﺠﺪ
ﻼ:ﻣﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ ﺣﱴ ﳜﺮﺝ ]ﻣﻘﺪﻣﹰﺎ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻗﺎﺋ ﹰ
ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺳﻠﻢ ،ﺍﻟﻠـﻬﻢ ﺇﱐ ﺃﺳـﺄﻟﻚ ﻣـﻦ
ﻓﻀﻠﻚ[.
ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﳝﺸﻲ ﺍﻟﻘﻬﻘﺮﻯ؛ ﻷﻥ ﺫﻟﻚ ﱂ ﻳﻨﻘﻞ ﻋﻦ
ﺍﻟﻨﱯ ﻭﻻ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ ،ﻭﻗﺪ
ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬـﻮ ﺭﺩ"، ﻗﺎﻝ ﺍﻟﻨﱯ " :ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ
ﻭﻗﺎﻝ" :ﺇﻳﺎﻛﻢ ﻭﻣﺤﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ،ﻓﺈﻥ ﻛ ﱠﻞ ﻣﺤﺪﺛﺔ ﺑﺪﻋﺔ،
ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ".
و :+لא א 4د ،وא ، 1 *+وאد $מ .
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