الأجوبة الشرعية

‫ﺍﺣﻛﺎﻡ ﺍﻟﺳﺟﻥ ﻭﺍﻟﺳﺟﻳﻥ‬ ‫ﺱ‪ :1‬ﻣﺎﻫﻭ ﺭﺃﻳﻛﻡ ﺍﻟﺷﺭﻳﻑ ﻓﻲ ﺍﻻﻋﺗﺭﺍﻑ ﺍﻟﺫﻱ ﺃﺧﺫ ﻣﻥ ﺍﻟﺳﺟﻳﻥ ﺍﺛﺭ ﺍﻟﺗﻌﺫﻳﺏ؟‬ ‫ﺝ‪ :‬ﻻ ﺣﺟﻳﺔ ﻓﻳﻪ‪ ،‬ﻭﻟﻭ ﺑﺩﻭﻥ ﺍﻟﺗﻌﺫﻳﺏ‪.‬‬ ‫ﺱ‪ :2‬ﻣﺎﻫﻭ ﺭﺃﻱ ﺍﻟﺷﺭﻉ ﻓﻲ ﺍﻻﻋﺗﺭﺍﻑ ﺍﻟﺗﻠﻔﺯﻳﻭﻧﻲ ﻭﺍﻟﺻﺣﺎﻓﻲ ﻣﻥ ﺍﻟﺳﺟﻳﻥ؟‬ ‫ﺝ‪ :‬ﻻ ﺣﺟﻳﺔ ﻓﻳﻪ‪.‬‬ ‫ﺱ‪ :3‬ﻣﺗﻰ ﺗﻛﻭﻥ ﺍﻋﺗﺭﺍﻓﺎﺕ ﺍﻟﺳﺟﻳﻥ ﺇﻗﺭﺍﺭﺍً ﻋﻠﻰ ﻧﻔﺳﻪ ﺑﺣﻳﺙ ﻳﻣﻛﻥ ﺇﺩﺍﻧﺗﻪ ﺑﻬﺎ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺧﺎﺭﺝ ﺍﻟﺳﺟﻥ ﻭﻛﺎﻣﻝ ﺍﻟﺣﺭﻳﺔ‪.‬‬  ‫ﺃﺣﻛﺎﻡ ﺍﻟﻠﺑﺎﺱ‬ ‫ﺱ‪ :1‬ﻫﻝ ﻳﺣﺭﻡ ﻋﻠﻰ ﺍﻟﺭﺟﻝ ﻟﺑﺱ ﺍﻟﺣﺭﻳﺭ ﺍﻟﻣﺣﺽ )ﺍﻟﺧﺎﻟﺹ( ﺣﺗﻰ ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻧﺳﻭﺓ ﺃﻭ ﺗﻛﺔ‬ ‫ﺍﻟﺳﺭﻭﺍﻝ‪ ،‬ﺳﻭﺍء ﻛﺎﻥ ﺫﻟﻙ ﻓﻲ ﺣﺎﻟﺔ ﻭﺟﻭﺩ ﺍﻟﻧﺎﻅﺭ ﺃﻭ ﻋﺩﻣﻪ‪ ،‬ﻭﺳﻭﺍء ﻛﺎﻥ ﺍﻟﻣﻭﺟﻭﺩ ﺭﺟﻼً ﺃﻭ ﺍﻣﺭﺃﺓ‪،‬‬ ‫ﻣﺣﺭﻣﺎ ً ﺃﻭ ﺃﺟﻧﺑﻳﺎً؟‬ ‫ﺝ‪ :‬ﻻ ﺗﺭﺗﺑﻁ ﺣﺭﻣﺔ ﺍﻟﺣﺭﻳﺭ ﺑﻭﺟﻭﺩ ﺍﻟﻧﺎﻅﺭ ﻭﻋﺩﻣﻪ ‪.‬‬ ‫ﺱ‪ :2‬ﺇﻥ ﻛﺎﻥ ﺟﻣﻳﻊ ﺃﻭ ﻧﺻﻑ ﺑﻁﺎﻧﺔ ﺍﻟﺛﻭﺏ ﻣﻥ ﺍﻟﺣﺭﻳﺭ ﺍﻟﺧﺎﻟﺹ‪ ،‬ﻓﻬﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﻟﺑﺳﻬﺎ‪.‬؟‬ ‫ﺝ‪ :‬ﻻ ‪.‬‬ ‫ﺱ‪ :3‬ﻫﻝ ﻳﺣﺭﻡ ﻟﺑﺱ ﺍﻟﺣﺭﻳﺭ ﻋﻠﻰ ﺍﻟﺭﺟﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻠﺑﺎﺱ ﻏﻳﺭ ﻅﺎﻫﺭ ﻣﺛﻝ ﺍﻟﻣﻼﺑﺱ ﺍﻟﺩﺍﺧﻠﻳﺔ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ‪.‬‬ ‫ﺱ‪ :4‬ﻫﻝ ﻓﻲ ﺍﺳﺗﺻﺣﺎﺏ ﺷﻲء ﻣﻧﺳﻭﺝ ﻣﻥ ﺍﻟﺣﺭﻳﺭ ﻛﺎﻟﻣﻧﺩﻳﻝ ﻓﻲ ﺍﻟﺟﻳﺏ ﺇﺷﻛﺎﻝ؟‬ ‫ﺝ‪ :‬ﻻ ‪.‬‬ ‫ﺱ‪ :5‬ﻫﻝ ﻟﺑﺱ ﺍﻟﻣﺧﻳﻁ ﺑﺧﻳﻁ ﻣﻥ ﺍﻟﺣﺭﻳﺭ ﺟﺎﺋﺯ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ‪.‬‬ ‫ﺱ‪ :6‬ﻫﻝ ﻳﺣﺭﻡ ﻋﻠﻰ ﺍﻟﺭﺟﺎﻝ ﺍﻟﻣﻼﺑﺱ ﺍﻟﺫﻫﺑﻳﺔ )ﺍﻟﻣﻧﺳﻭﺟﺔ ﻣﻥ ﺧﻳﻭﻁ ﺍﻟﺫﻫﺏ(؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ‪.‬‬ ‫ﺱ‪ :7‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﻓﻲ ﺣﺎﻟﺔ ﻋﻠﻣﻬﻡ ﺑﻭﺟﻭﺩ ﺍﻟﻧﺎﻅﺭ ﺍﻷﺟﻧﺑﻲ ﺃﻥ ﻳﻛﺷﻔﻭﺍ ﻣﻘﺩﺍﺭﺍً ﻣﻥ ﺑﺩﻧﻬﻡ‬ ‫ﺃﻛﺛﺭ ﻣﻣﺎ ﻫﻭ ﻣﺗﻌﺎﺭﻑ ﺑﻳﻥ ﺍﻟﺭﺟﺎﻝ ﻛﺄﻥ ﻳﻛﺗﻔﻲ ﻓﻲ ﺍﻟﻣﻧﺯﻝ ﺑﺎﻟﻣﻼﺑﺱ ﺍﻟﺩﺍﺧﻠﻳﺔ ﻓﻲ ﺣﻳﻥ ﻳﻌﻠﻡ ﺃﻥ‬ ‫ﺍﻷﺟﻧﺑﻳﺔ ﺗﻧﻅﺭ ﺇﻟﻳﻪ‪ ،‬ﺃﻭ ﻳﻛﺷﻑ ﻋﻥ ﺳﻳﻘﺎﻧﻪ ﻋﻧﺩ ﻗﻳﺎﻣﻪ ﺑﻐﺳﻝ ﺍﻷﻓﺭﺷﺔ ﺃﻭ ﺍﻟﺳﻳﺎﺭﺓ ﺃﻭ ﻳﺳﺑﺢ ﺃﻣﺎﻡ‬ ‫ﺃﻧﻅﺎﺭ ﺍﻟﻧﺳﺎء ﺍﻷﺟﻧﺑﻳﺎﺕ؟‬ ‫ﺝ‪ :‬ﻻ ‪.‬‬ ‫ﺱ‪ :8‬ﻣﺎ ﻫﻲ ﺣﺩﻭﺩ ﺍﻟﺣﺟﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻝ ﻳﻛﻔﻲ ﻟﻬﺫﺍ ﺍﻟﻐﺭﺽ ﻟﺑﺱ ﺍﻟﻠﺑﺎﺱ ﺍﻟﻁﻭﻳﻝ ﻭﺍﻟﺳﺭﺍﻭﻳﻝ‬ ‫ﻭﺭﺑﻁﺔ ﺍﻟﺭﺃﺱ؟‪ ،‬ﺃﻭ ﻣﺎ ﻫﻲ ﺍﻟﻛﻳﻔﻳﺔ ﺍﻟﺗﻲ ﻳﺟﺏ ﻣﺭﺍﻋﺎﺗﻬﺎ ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺏ؟‬ ‫ﺝ‪ :‬ﺗﺳﺗﺭ ﺟﺳﺩﻫﺎ‪ ،‬ﺑﺩﻭﻥ ﺯﻳﻧﺔ ‪.‬‬ ‫ﺱ‪ :9‬ﻫﻝ ﻳﺟﻭﺯ ﻟﺑﺱ )ﺍﻟﻣﺎﻧﺗﻭ( ﺍﻟﺫﻱ ﻳﺟﺳﻡ ﺍﻟﺑﺩﻥ ﻭﻳﺑﺭﺯ ﻣﻌﺎﻟﻣﻪ ﺃﻣﺎﻡ ﺍﻷﺟﻧﺑﻲ ؟‬  ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ‪.‬‬ ‫ﺱ‪ :10‬ﻫﻝ ﻳﺟﻭﺯ ﻟﺑﺱ ﺑﻌﺽ ﺃﻧﻭﺍﻉ ﺍﻟﺟﻠﺑﺎﺏ ﺑﺣﻳﺙ ﺇﺫﺍ ﺗﻌﺭﺿﺕ ﻟﻠﺿﻭء ﻳﻅﻬﺭ ﻣﻥ ﻭﺭﺍﺋﻬﺎ ﻣﻘﺩﺍﺭ‬ ‫ﻣﻥ ﻅﻝ ﺍﻟﺑﺩﻥ ؟‬ ‫ﺝ‪ :‬ﻅﻝ ﺍﻟﺑﺩﻥ ﻻ ﺑﺄﺱ ﺑﻪ ‪.‬‬ ‫ﺱ ‪ :11‬ﻫﻝ ﻳﺟﻭﺯ ﻟﺑﺱ ﺍﻟﺟﻠﺑﺎﺏ ﺍﻟﺫﻱ ﻳﻅﻬﺭ ﻣﻥ ﻭﺭﺍﺋﻪ ﻅﻝ ﺍﻟﺷﻌﺭ ﺃﻭ ﻅﻝ ﺍﻟﻳﺩﻳﻥ ؟‬ ‫ﺝ‪ :‬ﻛﺎﻟﺳﺎﺑﻕ‪.‬‬ ‫ﺱ‪ :12‬ﻣﺎ ﺍﻟﻣﺭﺍﺩ ﺑﻠﺑﺎﺱ ﺍﻟﺷﻬﺭﺓ ؟‬ ‫ﺝ‪ :‬ﻣﺎ ﻳﺷﻳﺭ ﺇﻟﻳﻪ ﺍﻟﻧﺎﺱ ﻟﻐﺭﺍﺑﺗﻪ ‪.‬‬ ‫ﺱ‪ :13‬ﻫﻝ ﻳﻭﺟﺩ ﺇﺷﻛﺎﻝ ﻣﻥ ﺍﻟﺭﺟﻝ ﻭﺍﻟﻣﺭﺃﺓ ﻓﻲ ﻟﺑﺱ ﺍﻷﻟﺑﺳﺔ ﺍﻟﻣﺷﺗﺭﻛﺔ؟ ﻳﻌﻧﻲ ﺍﻷﻟﺑﺳﺔ ﺍﻟﺗﻲ‬ ‫ﻳﻠﺑﺳﻬﺎ ﻛﻝ ﻣﻥ ﺍﻟﺭﺟﻝ ﻭﺍﻟﻣﺭﺃﺓ ﻋﺭﻓﺎ ً ﻣﺛﻝ ﺍﻟﺳﺭﻭﺍﻝ ﺃﻭ ﺑﻌﺽ ﺍﻷﻗﻣﺷﺔ ؟‬ ‫ﺝ‪ :‬ﻻ ﺇﺷﻛﺎﻝ ﻓﻳﻪ‪.‬‬ ‫ﺱ‪ :14‬ﻫﻝ ﻳﺟﻭﺯ ﻟﺑﺱ ﺑﻌﺽ ﺍﻟﻣﻼﺑﺱ ﺍﻟﻣﺛﻳﺭﺓ ﻛﻣﺎ ﻓﻲ ﻟﺑﺱ ﺑﻌﺽ ﺍﻟﻘﻔﺎﺯﺍﺕ ﺍﻟﺷﻔﺎﻓﺔ ﺃﻭ ﺍﻟﺟﻠﺑﺎﺏ‬ ‫ﺍﻟﺧﻔﻳﻑ ﺍﻟﻣﻁﺭﺯ ﺃﻭ ﺍﻟﺭﺑﻁﺔ ﺍﻟﺗﻭﺭﻳﺔ‪ ،‬ﺃﻭ ﺗﻌﻠﻳﻕ ﺑﻌﺽ ﺍﻷﺷﻳﺎء ﻛﺎﻟﻭﺭﻭﺩ )ﻭﺭﺩﺓ ﺍﻟﺻﺩﺭ(‪ ،‬ﺃﻭ ﺗﺭﺻﻳﻊ‬ ‫ﺍﻟﺟﻠﺑﺎﺏ ﺃﻭ ﺍﻟﻣﺎﻧﺗﻭ ﺑﺎﻟﺣﻠﻲ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺯﻳﻧﺔ ﻣﺛﻝ ﺍﻟﺧﻳﻭﻁ ﺍﻟﺫﻫﺑﻳﺔ ﻭﺍﻟﻣﻧﺳﻭﺟﺎﺕ ﺍﻟﻣﻬﻠﻬﻠﺔ‪ ،‬ﺃﻭ ﻭﺿﻊ‬ ‫ﺍﻷﺯﺭﺍﺭ ﻓﻲ ﻣﻭﺍﺿﻊ ﺧﺎﺻﺔ ﻣﻥ ﺍﻟﻠﺑﺎﺱ‪ ،‬ﺃﻭ ﻓﺗﺢ ﺑﻌﺽ ﺍﻷﺯﺭﺍﺭ ﻭﻟﻭ ﻛﺎﻥ ﺗﺣﺗﻪ ﺳﺗﺭ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻋ ّﺩ ﺯﻳﻧﺔ‪ ،‬ﻟﻡ ﻳﺟﺯ‪.‬‬ ‫ﺱ‪ :15‬ﻣﻥ ﺗﻌﻠﻕ ﺑﺄﻣﻭﺍﻟﻪ ﺍﻟﺧﻣﺱ‪ ،‬ﻓﻬﻝ ﻛﻝ ﻟﺑﺎﺱ ﻣﺷﺗﺭﻯ ﺑﻌﻳﻥ ﺍﻷﻣﻭﺍﻝ ﺍﻟﺗﻲ ﺗﻌﻠﻕ ﺑﻬﺎ ﺍﻟﺧﻣﺱ‬ ‫ﻳﻌﺩ ﻏﺻﺑﻳﺎ ً ﻭﻻ ﻳﺟﻭﺯ ﻟﺑﺳﻪ ﻭﺍﻟﺻﻼﺓ ﻓﻳﻪ ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ﺇﻻ ﺑﺈﺟﺎﺯﺓ ﺍﻟﺣﺎﻛﻡ ﺍﻟﺷﺭﻋﻲ‪.‬‬ ‫ﺱ‪ :16‬ﻫﻝ ﻳﺣﺭﻡ ﻟﺑﺱ ﺍﻟﻣﻼﺑﺱ ﺍﻟﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ ﺍﻟﻛﻔﺎﺭ ﻓﻘﻁ؟‬ ‫ﺝ‪ :‬ﻟﺑﺳﻬﺎ ﻣﺷﻛﻝ‪.‬‬ ‫ﺱ‪ :17‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺳﺎﻋﺔ ﺍﻟﻳﺩ ﺍﻟﺗﻲ ﺗﺣﺗﻭﻱ ﺑﺩﺍﺧﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺫﻫﺏ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ )ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﻻ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﺇﻥ ﺻﺩﻕ ﻋﻠﻳﻪ ﻟﺑﺱ ﺍﻟﺫﻫﺏ ﺃﻭ ﺍﻟﺗﺯﻳﻥ‬ ‫ﺍﻟﻠﺑﺳﻲ ﺑﺎﻟﺫﻫﺏ‪.‬‬  ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ )ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﻻ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﺇﻥ ﺻﺩﻕ ﻋﻠﻳﻪ ﻟﺑﺱ ﺍﻟﺫﻫﺏ‪.‬‬ ‫ﺱ‪ :18‬ﻣﺎ ﻫﻭ ﺭﺃﻱ ﺳﻣﺎﺣﺗﻛﻡ ﻓﻲ ﻟﺑﺱ ﺍﻟﺛﻳﺎﺏ ﺍﻟﺗﻲ ﺗﺭﺳﻡ ﻋﻠﻳﻬﺎ ﺻﻭﺭ ﻣﻣﺛﻠﻳﻥ ﻭﻣﻣﺛﻼﺕ ﻭﻣﻐﻧﻳﻥ‬ ‫ﻭﻣﻐﻧﻳﺎﺕ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻳﻭﻣﻳﺔ ﻭﺍﻟﺻﻼﺓ ﺑﻬﺎ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﻧﺑﻐﻲ ﺫﻟﻙ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﺭﻭﻳﺟﺎ ً ﻟﻠﺑﺎﻁﻝ ﻛﺎﻥ ﻣﺣﺭﻣﺎً‪ ،‬ﻭﻳﻛﺭﻩ ﺍﻟﺻﻼﺓ ﻓﻲ ﺗﻠﻙ ﺍﻟﺛﻳﺎﺏ‪.‬‬ ‫ﺱ‪ :19‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﺛﻭﺏ ﺍﻷﺳﻭﺩ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺭﺟﻝ؟‬ ‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻟﻛﻧﻪ ﻣﻛﺭﻭﻩ ﺇﺫﺍ ﺍﺗﺧﺫ ﺷﻌﺎﺭﺍً ﻋﻠﻰ ﺍﻷﻅﻬﺭ ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻟﻐﺭﺽ ﺗﻌﻅﻳﻡ ﺍﻟﺷﻌﺎﺋﺭ ﺍﻟﺩﻳﻧﻳﺔ‬ ‫ﻛﻠﺑﺱ ﺍﻟﺳﻭﺍﺩ ﻋﻠﻰ ﻣﺻﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺣﺳﻳﻥ)ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ(‪.‬‬ ‫ﺱ‪ :20‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻁﻔﻠﺔ ﺍﻟﺭﺿﻳﻌﺔ ﺃﻭ ﺍﻟﻣﺭﺃﺓ ﻗﻁﻌﺔ ﺍﻟﺫﻫﺏ ﺍﻟﻣﻧﻘﻭﺵ ﻋﻠﻳﻬﺎ ﺁﻳﺔ ﻗﺭﺁﻧﻳﺔ ﺃﻭ ﺍﺳﻡ‬ ‫ﺍﻟﺟﻼﻟﺔ ﺃﻭ ﺃﺳﻣﺎء ﺃﻫﻝ ﺍﻟﺑﻳﺕ)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ(؟‬ ‫ﺝ‪ :‬ﻻ ﺇﺷﻛﺎﻝ ﻓﻳﻪ‪ ،‬ﻭﺍﻟﻣﻛﻠﻔﺔ ﻻ ﺗﻣﺱ ﺍﻟﻧﻘﺵ ﻣﻥ ﺩﻭﻥ ﻭﺿﻭء‪.‬‬ ‫ﺱ‪ :21‬ﺗﻭﺟﺩ ﻓﻲ ﺍﻷﺳﻭﺍﻕ ﺃﺣﺫﻳﺔ ﻣﺻﺩﺭ ﺗﺻﻧﻳﻌﻬﺎ ﺍﻟﺑﻼﺩ ﺍﻷﺟﻧﺑﻳﺔ‪ ،‬ﻭﻗﺩ ﺗﻛﻭﻥ ﻣﺻﻧﻌﺔ ﻣﻥ ﺍﻟﺟﻠﺩ‬ ‫ﺍﻟﻁﺑﻳﻌﻲ ﻭﻻ ﻧﻌﻠﻡ ﻋﻥ ﺗﺫﻛﻳﺗﻬﺎ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﻟﺑﺳﻬﺎ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺕ ﻣﻥ ﺍﻟﺟﻠﺩ ﺍﻟﻁﺑﻳﻌﻲ ﻭﻛﺎﻧﺕ ﻣﻥ ﺣﻳﻭﺍﻥ ﻳﺩﻓﻕ ﺩﻣﻪ ﻋﻧﺩ ﺍﻟﺫﺑﺢ‪-‬ﻛﺎﻟﺷﺎﺓ ﻣﺛﻼً‪ -‬ﻓﻬﻲ‬ ‫ﻣﺣﻛﻭﻣﺔ ﺑﺎﻟﻧﺟﺎﺳﺔ ﺇﻻّ ﻣﻊ ﺍﻟﻌﻠﻡ ﺑﺎﻟﺗﺫﻛﻳﺔ ﺍﻟﺷﺭﻋﻳﺔ‪.‬‬ ‫ﺱ‪ :22‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﻝ ﺃﻥ ﻳﻠﺑﺱ ﺍﻟﻘﻼﺩﺓ ﻟﻐﺭﺽ ﺍﻟﺯﻳﻧﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﺗﻛﻥ ﻣﻥ ﺍﻟﺫﻫﺏ ﻭﻻ ﺗﺷﺑﻬﺎ ً ﺑﺎﻟﻣﺭﺃﺓ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫ﺱ‪ :23‬ﻫﻝ ﻫﻧﺎﻙ ﺇﺷﻛﺎﻝ ﻓﻲ ﻟﺑﺱ ﺭﺑﻁﺔ ﺍﻟﻌﻧﻕ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺭﺟﺎﻝ؟‬ ‫ﺝ‪ :‬ﺟﺎﺋﺯ‪.‬‬ ‫ﺱ‪ :1‬ﻣﺎ ﺣﻛﻡ ﺇﻅﻬﺎﺭ ﺍﻟﻣﺭﺃﺓ ﻳﺩﻫﺎ ﻭﻓﻳﻬﺎ ﺧﺎﺗﻡ ﻣﻥ ﺫﻫﺏ ﺃﻭ ﻓﺿﺔ ﺃﻭ ﺍﻟﻣﺎﺱ ﺃﻭ ﻏﻳﺭﻩ؟‬ ‫ﺝ‪ :‬ﻛﻝ ﻣﺎ ﻳﻌﺩﻩ ﺍﻟﻌﺭﻑ ﺯﻳﻧﺔ ﻻ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﺗﻅﻬﺭﻩ ﻟﻠﺭﺟﻝ ﺍﻷﺟﻧﺑﻲ‪.‬‬ ‫ﺱ‪ :24‬ﻣﺎ ﺣﻛﻡ ﺇﻅﻬﺎﺭ ﺍﻟﺳﺎﻋﺔ ﺍﻟﺗﻲ ﺗﻠﺑﺳﻬﺎ ﺍﻟﻣﺭﺃﺓ‪ ،‬ﻭﻫﻝ ﺗﻌﺗﺑﺭ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﺃﻡ ﻻ؟‬ ‫ﺝ‪ :‬ﺍﻟﻌﺭﻑ ﻫﻭ ﺍﻟﻣﺭﺟﻊ ﻓﻲ ﺗﺷﺧﻳﺹ ﻛﻭﻧﻬﺎ ﺯﻳﻧﺔ ﺃﻡ ﻻ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺄﻥ ﺇﻅﻬﺎﺭ)ﺍﻟﺳﺎﻋﺩ( ﻻ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :25‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻧﻅﺎﺭﺍﺕ ﺍﻟﺷﻣﺳﻳﺔ ﻟﻠﻣﺭﺃﺓ ﺍﻟﻣﺣﺟﺑﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﺑﺳﻬﺎ ﻳﺣﺟﺏ ﺟﻣﺎﻝ ﻋﻳﻥ‬ ‫ﺍﻟﻣﺭﺃﺓ ؟‬  ‫ﺝ‪ :‬ﻛﺎﻟﺳﺎﺑﻕ‪.‬‬ ‫ﺱ‪ :26‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻌﺩﺳﺎﺕ ﺍﻟﻼﺻﻘﺔ ﺍﻟﻣﻠﻭﻧﺔ‪ ،‬ﺇﺫﺍ ﺍﻋﺗﺑﺭ ﻟﺑﺳﻬﺎ ﺯﻳﻧﺔ ﻓﻲ ﻋﺭﻑ ﺍﻟﺑﻼﺩ؟‬ ‫ﺝ‪ :‬ﻳﺣﺭﻡ ﺇﻅﻬﺎﺭﻩ ﻟﻸﺟﻧﺑﻲ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪.‬‬ ‫ﺱ‪ :27‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﺍﻟﺗﻛﺣﻝ ﺍﻟﺑﺳﻳﻁ ﺟﺩﺍً‪ ،‬ﻭﻫﻝ ﻳﻠﺣﻕ ﺑﺑﻘﻳﺔ ﺍﻟﻣﺳﺎﺣﻳﻕ ﺍﻟﺗﺟﻣﻳﻠﻳﺔ ﻟﻠﻌﻳﻥ ﺍﻟﻣﺗﻌﺎﺭﻓﺔ‬ ‫ﻓﻲ ﻫﺫﻩ ﺍﻷﻳﺎﻡ؟‬ ‫ﺝ‪ :5‬ﺍﻟﻛﺣﻠﺔ ﺯﻳﻧﺔ‪.‬‬ ‫ﺱ‪ :28‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻌﺑﺎءﺓ ﺍﻟﺗﻲ ﻋﻠﻳﻬﺎ ﺯﺧﺎﺭﻑ ﻭﻧﻘﻭﺵ ﻟﻠﺯﻳﻧﺔ؟‬ ‫ﺝ‪ :‬ﺍﻟﻌﺑﺎءﺓ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﻣﻥ ﻣﺻﺎﺩﻳﻕ ﺇﻅﻬﺎﺭ ﺍﻟﺯﻳﻧﺔ‪.‬‬ ‫ﺱ‪ :29‬ﺇﺫﺍ ﺍﻋﺗﺑﺭ ﻟﺑﺱ ﺍﻟﻌﺑﺎءﺓ ﻻﻓﺗﺎ ً ﻟﻠﻧﻅﺭ ﻭﺍﻟﺳﺧﺭﻳﺔ ﻓﻲ ﺑﻌﺽ ﺍﻟﺩﻭﻝ ﺍﻷﺟﻧﺑﻳﺔ‪ ،‬ﻓﻬﻝ ﻳﺟﻭﺯ‬ ‫ﻟﻠﻣﺭﺃﺓ ﺍﺳﺗﺑﺩﺍﻟﻪ ﺑﻠﺑﺎﺱ ﺁﺧﺭ ﻣﺣﺗﺷﻡ؟‬ ‫ﺝ‪ :‬ﻳﺟﻭﺯ ﺫﻟﻙ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺗﺭﺍً ﻟﺗﻣﺎﻡ ﻣﺎ ﻳﺟﺏ ﺳﺗﺭﻩ‪ ،‬ﻣﻊ ﻣﺭﺍﻋﺎﺓ ﻋﺩﻡ ﺍﺣﺗﻭﺍءﻩ ﻋﻠﻰ ﺩﻭﺍﻋﻲ ﺍﻹﺛﺎﺭﺓ‬ ‫ﻭﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪.‬‬ ‫ﺱ‪ :30‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻣﺎﻧﻁﻭ ﺍﻟﺫﻱ ﻳﺻﻑ ﺑﻌﺽ ﺃﺟﺯﺍء ﺍﻟﺑﺩﻥ؟‬ ‫ﺝ‪ :‬ﻳﻠﺯﻡ ﺃﻥ ﻳﻛﻭﻥ ﻣﺎ ﺗﺗﺣﺟﺏ ﺑﻪ ﺍﻟﻣﺭﺃﺓ ﺧﺎﻟﻳﺎ ً ﻣﻥ ﺩﻭﺍﻋﻲ ﺍﻹﺛﺎﺭﺓ ﻭﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺣﻛﻲ‬ ‫ﺗﻘﺎﻁﻳﻊ ﺍﻟﺑﺩﻥ ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪.‬‬ ‫ﺱ‪ :31‬ﻫﻝ ﻳﺟﺏ ﺍﻟﺗﺳﺗﺭ ﻋﻥ ﺍﻟﺻﺑﻲ ﺍﻟﻣﻣ ّﻳﺯ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ‪ ،‬ﻋﻠﻰ ﺍﻷﺣﻭﻁ ﻭﺟﻭﺑﺎ ً‪.‬‬ ‫ﺱ‪ :32‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﺗﺧﺭﺝ ﺑﻣﻼﺑﺱ ﺗﺣﺩﺩ ﺍﻟﺟﺳﻡ ﻭﺗﺛﻳﺭ ﺍﻟﺷﻬﻭﺓ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﺧﻠﻭ ﺍﻟﻣﻼﺑﺱ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪ ،‬ﻭﺍﻥ ﻻ ﻳﻌﺩّ ﻫﺎ ﺍﻟﻌﺭﻑ ﻣﻥ ﻟﺑﺎﺱ‬ ‫ﺍﻟﺷﻬﺭﺓ‪.‬‬ ‫ﺻﻝ ﻟﻠﺟﺳﻡ ﺃﻭ ﺍﻟﻘﺻﻳﺭ‪ ،‬ﺃﻭ ﺍﻟﺷﻔﺎﻑ ﺃﻣﺎﻡ ﻛﻝ ﻣﻥ‬ ‫ﺱ‪ :33‬ﻣﺎ ﺣﻛﻡ ﺍﺭﺗﺩﺍء ﺍﻟﻣﺭﺃﺓ ﺍﻟﻠﺑﺎﺱ ﺍﻟﺿﻳﻕ ﺍﻟﻣﻔ ﱢ‬ ‫ﺍﻷﺏ ﻭﺍﻹﺧﻭﺓ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﻧﻔﺳﻪ ﺟﺎﺋﺯ ﻣﺎ ﻟﻡ ﻳﻛﻥ ﻣﺩﻋﺎﺓ ﻟﻠﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪ ،‬ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺭﻋﺎﻳﺔ ﺍﻟﺣﺷﻣﺔ ﻭﺍﻟﻭﻗﺎﺭ‪.‬‬ ‫ﺱ‪ :34‬ﻫﻝ ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻡ ﺃﻥ ﻳﺄﻣﺭ ﺯﻭﺟﺗﻪ ﺍﻟﻣﺳﻠﻣﺔ ﺑﺎﻟﺣﺟﺎﺏ ﻭﺳﺗﺭ ﺷﻌﺭﻫﺎ ﻭﺳﺎﻗﻳﻬﺎ‪ ،‬ﺃﻡ ﻻ‬  ‫ﻳﺟﺏ ﺫﻟﻙ؟‬ ‫ﺳ ُﻛ ْﻡ‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﺫﻟﻙ‪ ،‬ﻭﻫﻭ ﻣﻥ ﻣﺻﺎﺩﻳﻕ ﺍﻟﻧﻬﻲ ﻋﻥ ﺍﻟﻣﻧﻛﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪َ ) :‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﻗُﻭﺍ ﺃَﻧﻔُ َ‬ ‫ﺎﺭﺓُ( ﺳﻭﺭﺓ ﺍﻟﺗﺣﺭﻳﻡ‪ /‬ﺍﻵﻳﺔ ‪.6‬‬ ‫ﺎﺱ َﻭﺍ ْﻟﺣ َِﺟ َ‬ ‫ﺎﺭﺍ َﻭﻗُﻭ ُﺩﻫَﺎ ﺍﻟ ﱠﻧ ُ‬ ‫َﻭﺃَﻫْ ﻠِﻳ ُﻛ ْﻡ َﻧ ً‬ ‫ﺱ‪ :35‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺍﻟﺯﻭﺟﺔ ﻣﺗﺑﺭﺟﺔ ﻓﻬﻝ ﻳﺟﻭﺯ ﻟﻠﺯﻭﺝ ﺃﻥ ﻳﺭﺿﻰ ﺑﺫﻟﻙ؟‬ ‫ﺝ‪ :‬ﺍﻹﺳﻼﻡ ﻳﻁﻠﺏ ﻣﻥ ﺍﻟﺭﺟﺎﻝ ﺃﻥ ﻳﻛﻭﻧﻭﺍ ﻏﻳﻭﺭﻳﻥ‪ ،‬ﻭﻣﻥ ﺍﻟﻧﺳﺎء ﺃﻥ ﻳﻛﻥ ﺫﻭﺍﺕ ﺣﻳﺎء ﻭﺣﺟﺎﺏ‪،‬‬ ‫ﻭﻫﺫﺍﻥ ﺍﻟﻌﺎﻣﻼﻥ ﻳﺳﺎﻋﺩﺍﻥ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻷﺳﺭﺓ ﻣﻥ ﺍﻟﺿﻳﺎﻉ ﻭﺳﻼﻣﺔ ﺍﻷﺑﻧﺎء ﻣﻥ ﺍﻻﻧﺣﺭﺍﻑ‪ ،‬ﻭﻓﻲ‬ ‫ﺣﺭﻡ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻟﺗﻛﺷﻑ‪،‬‬ ‫ﻭﺣﺭﻡ ﻋﻠﻰ ﺍﻟﺭﺟﻝ ﺍﻟﺭﺿﺎ ﺑﺫﻟﻙ‪ ،‬ﻭﻗﺩ ﺫﻛﺭ ﺍﻟﻔﻘﻬﺎء ﺍﻥﱠ‬ ‫ّ‬ ‫ﻫﺫﺍ ﺍﻟﺳﺑﻳﻝ ّ‬ ‫)ﺇﻧﻛﺎﺭ ﺍﻟﻣﻧﻛﺭ ﺑﺎﻟﻘﻠﺏ( ﻣﻥ ﺍﻟﻭﺍﺟﺑﺎﺕ‪.‬‬ ‫ﺱ‪ :36‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻌﺑﺎءﺓ ﺍﻟﻛﺗﺎﻓﻳﺔ‪ ،‬ﻭﺍﻟﺗﻲ ﺍﺷﺗﻬﺭ ﻟﺑﺳﻬﺎ ﻫﺫﻩ ﺍﻷﻳﺎﻡ ﻋﻧﺩﻧﺎ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺧﺎﻟﻳﺔ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ)ﺑﺄﻥ ﺗﻛﻭﻥ ﻭﺍﺳﻌﺔ ﻓﺿﻔﺎﺿﺔ(‪ ،‬ﻭﻟﻡ ﻳﻌﺩﻫﺎ‬ ‫ﺍﻟﻌﺭﻑ ﻣﻥ ﻟﺑﺎﺱ ﺍﻟﺷﻬﺭﺓ ﺟﺎﺯ ﻟﺑﺳﻬﺎ‪.‬‬ ‫ﺱ‪ :37‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻧﻘﺎﺏ‪ ،‬ﻭﺍﻟﺫﻱ ﻳﺑﺭﺯ ﻋﻳﻭﻥ ﺍﻟﻣﺭﺃﺓ ﺑﺎﻟﻛﺎﻣﻝ ﻣﻊ ﺑﻌﺽ ﺍﻟﻭﺟﻪ ﺣﻭﻝ ﺍﻟﻌﻳﻧﻳﻥ‪،‬‬ ‫ﻋﻠﻣﺎ ً ﺑﺄﻥ ﺑﻌﺽ ﺍﻟﻧﺳﺎء ﻳﺷﻛﻳﻥ ﻣﻥ ﺻﻌﻭﺑﺔ ﺍﻟﺭﺅﻳﺔ ﻣﻊ ﻟﺑﺱ )ﺍﻟﺑﻭﺷﻳﺔ ﺃﻭ ﻣﺎ ﻳﺳﻣﻰ ﺑﺎﻟﻐﺷﻭﺍﻳﺔ‪،‬‬ ‫ﻭﻫﻭ ﺍﻟﻐﻁﺎء ﺍﻟﻛﺎﻣﻝ ﻟﻠﻭﺟﻪ(‪ ،‬ﻭﻓﻲ ﺣﺎﻟﺔ ﻋﺩﻡ ﺍﻟﺟﻭﺍﺯ‪ ،‬ﻣﺎ ﻫﻭ ﺍﻟﺗﻛﻠﻳﻑ ﺍﻟﺷﺭﻋﻲ ﻋﻠﻰ ﺍﻟﺯﻭﺝ ﺍﻟﺫﻱ‬ ‫ﺗﻠﺑﺱ ﺯﻭﺟﺗﻪ ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺣﺟﺎﺏ؟ ﻫﻝ ﻳﺟﺏ ﻋﻠﻳﻪ ﺇﻟﺯﺍﻣﻬﺎ ﺃﻡ ﻳﺟﺏ ﻋﻠﻳﻪ ﺍﻟﻧﺻﺢ ﻭﺍﻟﺗﻭﺟﻳﻪ ﻓﻘﻁ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺍﻟﻌﻳﻥ ﻭﺃﻁﺭﺍﻓﻬﺎ ﻭﺍﻟﻧﻘﺎﺏ ﺧﺎﻟﻳﺔ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ ﻭﻟﻡ ﻳﻌﺩﻩ ﺍﻟﻌﺭﻑ‬ ‫ﻣﻥ ﻟﺑﺎﺱ ﺍﻟﺷﻬﺭﺓ ﺟﺎﺯ ﻟﺑﺳﻪ‪.‬‬ ‫ﺱ‪ :38‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻣﻼﺑﺱ ﺍﻟﻘﺻﻳﺭﺓ ﺃﻣﺎﻡ ﺍﻟﻭﺍﻟﺩ ﻭﺍﻷﺥ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻣﺩﻋﺎﺓ ﻟﻠﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ ﻓﻔﻲ ﻧﻔﺳﻪ ﺟﺎﺋﺯ‪ ،‬ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺭﻋﺎﻳﺔ ﺍﻟﺣﺷﻣﺔ ﻭﺍﻟﻭﻗﺎﺭ‪.‬‬ ‫ﺱ‪ :39‬ﻣﺎ ﻫﻭ ﺍﻟﺣﺩ ﺍﻟﺷﺭﻋﻲ ﻓﻲ ﻟﺑﺎﺱ ﺍﻟﻣﺭﺃﺓ ﻣﻊ ﺍﻟﻣﺭﺃﺓ ﺳﻭﺍء ﻛﺎﻥ ﺫﻟﻙ ﻓﻲ ﺣﻔﻠﺔ ﺯﻭﺍﺝ ﺃﻡ ﻓﻲ‬ ‫ﺟﻠﺳﺎﺕ ﻋﺎﺩﻳﺔ )ﺑﻳﺕ ﺃﻭ ﻣﺭﻛﺯ ﺃﻭ ﻣﻠﺗﻘﻰ ﻟﻸﺧﻭﺍﺕ(؟‬ ‫ﺝ‪ :‬ﻻ ﺣﺩ ﻟﺫﻟﻙ ﺳﻭﻯ ﺳﺗﺭ ﺍﻟﻌﻭﺭﺗﻳﻥ‪ ،‬ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺗﺟﻧﺏ ﻛﻝ ﻣﺎ ﻳﺳﺗﻠﺯﻡ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪.‬‬ ‫ﺱ‪ :40‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﺛﻳﺎﺏ ﺍﻟﺳﻭﺩ ﻋﻠﻰ ﺍﻟﻣﻳﺕ ﺃﻛﺛﺭ ﻣﻥ ﺃﺭﺑﻌﻳﻥ ﻳﻭﻣﺎً؟‬ ‫ﺝ‪ :‬ﻟﺑﺱ ﺍﻟﺳﻭﺍﺩ ﻓﻲ ﻧﻔﺳﻪ ﻣﻛﺭﻭﻩ ﺇﻻ ﻟﻣﺻﺎﺏ ﺍﻟﻣﻌﺻﻭﻣﻳﻥ)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ( ﻓﺎﻧﻪ ﻣﺳﺗﺣﺏ‪ ،‬ﻧﻌﻡ ﻗﺩ‬  ‫ﺗﺳﺗﺛﻧﻰ ﺍﻟﻛﺭﺍﻫﺔ ﺇﺫﺍ ﺯﺍﺣﻣﺗﻬﺎ ﺟﻬﺔ ﺭﺟﺣﺎﻥ ﺷﺭﻋﻳﺔ‪ ،‬ﻭﺗﺧﺗﻠﻑ ﺗﻠﻙ ﺍﻟﺟﻬﺔ ﺑﺎﺧﺗﻼﻑ ﺍﻷﺷﺧﺎﺹ‬ ‫ﻭﺍﻟﻣﺟﺗﻣﻌﺎﺕ‪.‬‬ ‫ﺱ‪ :41‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﺛﻳﺎﺏ ﺍﻟﺳﻭﺩ ﻋﻠﻰ ﺍﻟﻣﻳﺕ ﺃﻛﺛﺭ ﻣﻥ ﺃﺭﺑﻌﻳﻥ ﻳﻭﻣﺎً؟‬ ‫ﺝ‪ :‬ﻟﺑﺱ ﺍﻟﺳﻭﺍﺩ ﻓﻲ ﻧﻔﺳﻪ ﻣﻛﺭﻭﻩ ﺇﻻ ﻟﻣﺻﺎﺏ ﺍﻟﻣﻌﺻﻭﻣﻳﻥ)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ( ﻓﺎﻧﻪ ﻣﺳﺗﺣﺏ‪ ،‬ﻧﻌﻡ ﻗﺩ‬ ‫ﺗﺳﺗﺛﻧﻰ ﺍﻟﻛﺭﺍﻫﺔ ﺇﺫﺍ ﺯﺍﺣﻣﺗﻬﺎ ﺟﻬﺔ ﺭﺟﺣﺎﻥ ﺷﺭﻋﻳﺔ‪ ،‬ﻭﺗﺧﺗﻠﻑ ﺗﻠﻙ ﺍﻟﺟﻬﺔ ﺑﺎﺧﺗﻼﻑ ﺍﻷﺷﺧﺎﺹ‬ ‫ﻭﺍﻟﻣﺟﺗﻣﻌﺎﺕ‪.‬‬ ‫ﺱ‪ :42‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻣﻼﺑﺱ ﺍﻟﻘﺻﻳﺭﺓ ﺃﻣﺎﻡ ﺍﻟﻭﺍﻟﺩ ﻭﺍﻷﺥ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻣﺩﻋﺎﺓ ﻟﻠﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ ﻓﻔﻲ ﻧﻔﺳﻪ ﺟﺎﺋﺯ ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺭﻋﺎﻳﺔ ﺍﻟﺣﺷﻣﺔ ﻭﺍﻟﻭﻗﺎﺭ‪.‬‬ ‫ﺱ‪ :43‬ﻣﺎ ﻫﻭ ﺍﻟﺣﺩ ﺍﻟﺷﺭﻋﻲ ﻓﻲ ﻟﺑﺎﺱ ﺍﻟﻣﺭﺃﺓ ﻣﻊ ﺍﻟﻣﺭﺃﺓ ﺳﻭﺍء ﻛﺎﻥ ﺫﻟﻙ ﻓﻲ ﺣﻔﻠﺔ ﺯﻭﺍﺝ ﺃﻡ ﻓﻲ‬ ‫ﺟﻠﺳﺎﺕ ﻋﺎﺩﻳﺔ )ﺑﻳﺕ ﺃﻭ ﻣﺭﻛﺯ ﺃﻭ ﻣﻠﺗﻘﻰ ﻟﻸﺧﻭﺍﺕ(؟‬ ‫ﺝ‪ :‬ﻻ ﺣﺩ ﻟﺫﻟﻙ ﺳﻭﻯ ﺳﺗﺭ ﺍﻟﻌﻭﺭﺗﻳﻥ ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺗﺟﻧﺏ ﻛﻝ ﻣﺎ ﻳﺳﺗﻠﺯﻡ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪.‬‬ ‫ﺱ‪ :44‬ﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﺛﻳﺎﺏ ﺍﻟﺳﻭﺩ ﻋﻠﻰ ﺍﻟﻣﻳﺕ ﺃﻛﺛﺭ ﻣﻥ‪ 40‬ﻳﻭﻣﺎً؟‬ ‫ﺝ‪ :‬ﻧﺳﺏ ﺇﻟﻰ ﺍﻟﺷﻬﺭﺓ ﺍﻟﻛﺭﺍﻫﺔ‪ ،‬ﻟﻛﻧﻬﺎ ‪ -‬ﻋﻠﻰ ﺍﻹﻁﻼﻕ ‪ -‬ﻣﺣﻝ ﺗﺄﻣﻝ ﺃﻭ ﺇﺷﻛﺎﻝ‪ ،‬ﻧﻌﻡ ﻻ ﺑﺄﺱ ﻓﻳﻣﺎ‬ ‫ﻟﺑﺱ ﻓﻲ ﻋﺯﺍء ﺳﻳﺩ ﺍﻟﺷﻬﺩﺍء )ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ(‪ ،‬ﺑﻝ ﺍﻷﻗﻭﻯ ﺍﺳﺗﺣﺑﺎﺑﻪ ﻟﻪ ﺇﻅﻬﺎﺭﺍً ﻟﻠﺣﺯﻥ ﻋﻠﻳﻪ‪.‬‬ ‫ﺱ‪ :45‬ﻫﻝ ﻟﻠﺣﺎﻛﻡ ﺍﻟﺷﺭﻋﻲ ﺇﺟﺑﺎﺭ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ ﻋﻠﻰ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ ﻓﻲ ﺍﻷﻣﺎﻛﻥ ﺍﻟﻌﺎﻣﺔ؟‬ ‫ﻭﻣﺎ ﻣﺩﻯ ﺍﺭﺗﺑﺎﻁ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ ﺑﻭﻻﻳﺔ ﺍﻟﻔﻘﻳﻪ؟‬ ‫ﺝ‪ :‬ﻳﺧﺗﻠﻑ ﺍﻷﻣﺭ ﺑﺎﺧﺗﻼﻑ ﺍﻟﻣﺻﺎﺩﻳﻕ ﻣﻥ ﺣﻳﺙ ﺍﻟﻣﺻﻠﺣﺔ ﺍﻟﻌﺎﻣﺔ ﻭﻋﺩﻡ ﺍﻟﺿﺭﺭ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪):‬ﺍﺩﻉ ﺇﻟﻰ ﺳﺑﻳﻝ ﺭﺑﻙ ﺑﺎﻟﺣﻛﻣﺔ ﻭﺍﻟﻣﻭﻋﻅﺔ ﺍﻟﺣﺳﻧﺔ ﻭﺟﺎﺩﻟﻬﻡ ﺑﺎﻟﺗﻲ ﻫﻲ ﺃﺣﺳﻥ(‪ ،‬ﻭﺍﻟﻭﻻﻳﺔ‬ ‫ﺗﻛﻭﻥ ﻟﺷﻭﺭﻯ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻣﺭﺍﺟﻊ‪.‬‬ ‫ﺱ‪ :46‬ﻫﻝ ﻳﻣﻛﻥ ﺣﻣﻝ ﺍﻟﺭﻭﺍﻳﺔ ﺍﻟﺗﺎﻟﻳﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺑﺎﺏ ﻟﺑﺎﺱ ﺍﻟﻣﺻﻠﻲ ﻋﻠﻰ ﻛﺭﺍﻫﺔ ﺇﺩﺍﺭﺓ ﻓﺹ‬ ‫ﺍﻟﺧﺎﺗﻡ ﻓﻲ ﻗﻧﻭﺕ ﺍﻟﺻﻼﺓ ﻧﺣﻭ ﺍﻟﺳﻣﺎء ‪ .‬ﻗﺎﻝ ﻓﻲ ﻭﺳﺎﺋﻝﺍﻟﺷﻳﻌﺔ ﺝ ‪ 5 :‬ﺹ ‪:99 :‬‬ ‫ﺕ‬ ‫ﺍﻟﺭ َﻛ َﻌﺎ ِ‬ ‫ﺎﺟ َﺔ ﺇِ ﱠﻻ ﻓِﻲ ﻋَﺩَ ِﺩ ﱠ‬ ‫ﻳﻝ ﺍ ْﻟ َﺧﺎ َﺗ ِﻡ ﻟِ َﻳ ْﺫ ُﻛ َﺭ ﺍ ْﻟ َﺣ َ‬ ‫)‪َ -61‬ﺑ ُ‬ ‫ﺎﺏ َﻋﺩ َِﻡ َﺟ َﻭ ِﺍﺯ َﺗ ْﺣ ِﻭ ِ‬ ‫ﺎﺭ ﻋَﻥْ‬ ‫ﺳ ِﻥ َﻋ ِﻥ ﺍﻟ ﱠ‬ ‫ﺎﺭ ﻋَﻥْ ُﻣ َﺣ ﱠﻣ ِﺩ ْﺑ ِﻥ ﺍ ْﻟ َﺣ َ‬ ‫‪ُ -6032‬ﻣ َﺣ ﱠﻣ ُﺩ ﺑْﻥُ َﻋﻠ ﱢِﻲ ْﺑ ِﻥ ﺍ ْﻟ ُﺣ َ‬ ‫ﺻ ﱠﻔ ِ‬ ‫ﺳ ْﻳ ِﻥ ﻓِﻲ َﻣ َﻌﺎﻧِﻲ ْﺍﻷَ ْﺧ َﺑ ِ‬ ‫ﷲ‬ ‫ﻭﺏ ْﺑ ِﻥ َﻳ ِﺯﻳ َﺩ ﻋَﻥْ ُﻣ َﺣ ﱠﻣ ِﺩ ْﺑ ِﻥ ﺃَ ِﺑﻲ ُﻋ َﻣ ْﻳ ٍﺭ ﻋَﻥْ َﻋ ْﺑ ِﺩ ﺍ ْﻟ َﺣﻣِﻳ ِﺩ ْﺑ ِﻥ ﺃَ ِﺑﻲ ﺍ ْﻟ َﻌ َﻼءِ َﻗﺎﻝ َ‪َ :‬ﻗﺎﻝ َ ﺃَ ُﺑﻭ َﻋ ْﺑ ِﺩ ﱠ ِ‬ ‫َﻳ ْﻌﻘُ َ‬  ‫ﺷ ْﺭ َﻙ ْ‬ ‫)ﻉ(‪ :‬ﺇِﻥﱠ ﺍﻟ ﱢ‬ ‫ﺎﺟﺔ َﻭ ﺷِ ْﺑ ُﻪ ﻫ ََﺫﺍ(‪.‬‬ ‫ﺃﺧ َﻔﻰ ﻣِﻥْ ﺩَﺑِﻳ ِ‬ ‫ﺏ ﺍﻟ ﱠﻧ ْﻣ ِﻝ‪َ ،‬ﻭ َﻗﺎﻝ َ‪ِ :‬ﻣ ْﻧ ُﻪ َﺗ ْﺣ ِﻭﻳﻝ ُ ﺍ ْﻟ َﺧﺎ َﺗ ِﻡ ﻟِ َﻳ ْﺫ ُﻛ َﺭ ﺍ ْﻟ َﺣ َ‬ ‫ﺝ‪ :‬ﺗﻐﻳﻳﺭ ﺍﻟﺧﺎﺗﻡ ﺃﺛﻧﺎء ﺍﻟﻘﻧﻭﺕ ﻻ ﺍﺭﺗﺑﺎﻁ ﻟﻪ ﺑﺎﻟﺣﺩﻳﺙ ﺍﻟﻣﺫﻛﻭﺭ‪ ،‬ﺇﺫ ﺗﺣﻭﻳﻝ ﺍﻟﺧﺎﺗﻡ ﻟﻳﺫﻛﺭ ﺍﻟﺣﺎﺟﺔ‬ ‫ﻫﻭ ﻓﻳﻣﺎ ﺇﺫﺍ ﻁﻠﺏ ﺃﺣﺩ ﻣﻥ ﺷﺧﺹ ﺣﺎﺟﺔ ﻓﻭﻋﺩﻩ ﺑﺈﻧﺟﺎﺯﻫﺎ ﻟﻪ )ﻣﺛﻼ ً(‪ ،‬ﻭﻟﺋﻼ ﻳﻧﺳﻰ ﺇﻧﺟﺎﺯ ﺍﻟﺣﺎﺟﺔ‬ ‫ﻳﺣﻭﻝ ﺧﺎﺗﻣﻪ ﻣﻥ ﺇﺻﺑﻊ ﺇﻟﻰ ﺃﺧﺭﻯ ﻟﻳﺗﺫﻛﺭ ﺑﺫﻟﻙ ﺍﻟﺣﺎﺟﺔ‪ ،‬ﻭﻳﻘﻭﻡ ﺑﺈﻧﺟﺎﺯﻫﺎ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺗﺣﻭﻳﻝ ﻫﻭ‬ ‫ّ‬ ‫ﻧﻭﻉ ﺍﻋﺗﻣﺎﺩ ﻋﻠﻰ ﺍﻟﺧﺎﺗﻡ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﻧﺑﻐﻲ ﻟﻠﻣﺅﻣﻥ ﺃﻥ ﻳﺫﻛﺭ ﷲ )ﺗﻌﺎﻟﻰ( ﻭﻳﻁﻠﺏ ﻣﻧﻪ ﺃﻥ ﻳﺩﻳﻡ ﻟﻪ‬ ‫ﺫﻛﺭ ﺍﻟﺣﺎﺟﺔ‪ ،‬ﻭﻟﻛﻥ ﻻ ﻣﺎﻧﻊ ﻣﻥ ﺍﻟﺗﻭﺳﻝ ﺑﺎﻷﺳﺑﺎﺏ ﺍﻟﻅﺎﻫﺭﻳﺔ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ ﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻠﻬﺎ ﺃﺳﺑﺎﺑﺎ ً‬ ‫ﻻ ﺑﺎﻋﺗﺑﺎﺭ ﺫﺍﺗﻬﺎ‪ ،‬ﻭﻋﻠﻳﻪ‪ :‬ﻓﺎﻟﺫﻱ ﻳﻌﺗﻣﺩ ﻓﻲ ﺗﺫﻛﺭﻩ ﻋﻠﻰ ﺗﺣﻭﻳﻝ ﺍﻟﺧﺎﺗﻡ ﺍﻋﺗﻣﺎﺩﺍً ﺍﺳﺗﻘﻼﻟﻳﺎً‪ ،‬ﻳﺷﻣﻠﻪ‬ ‫ﺣﺩﻳﺙ ﺧﻔﺎء ﺍﻟﺷﺭﻙ‪.‬‬ ‫ﺱ‪ :47‬ﻣﺎ ﺣﺩﻭﺩ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ ﻋﻧﺩ ﺍﻟﻣﺣﺎﺭﻡ؟‬ ‫ﺝ‪ :‬ﺍﻟﺣﺟﺎﺏ ﺍﻟﻭﺍﺟﺏ ﺑﻳﻥ ﺍﻟﻣﺣﺎﺭﻡ ﻫﻭ ﺳﺗﺭ ﺍﻟﻌﻭﺭﺗﻳﻥ‪ ،‬ﻭﺳﺗﺭ ﻛﻝ ﻣﺎ ﻳﻛﻭﻥ ﻋﺩﻡ ﺳﺗﺭﻩ ﻣﻌﺭﺿﺎ ً‬ ‫ﻟﻠﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪ ،‬ﻭﻟﻛﻥّ ﺍﻟﺣﺟﺎﺏ ﺍﻷﺧﻼﻗﻲ ﺍﻟﺫﻱ ّ‬ ‫ﺣﺙ ﻋﻠﻳﻪ ﺍﻹﺳﻼﻡ ﻫﻭ ﻟﺑﺎﺱ ﺍﻟﺣﺷﻣﺔ ﺍﻟﻛﺎﻣﻠﺔ‪.‬‬ ‫ﺱ‪ :48‬ﻩ ﻝ ﺗﺟﻭﺯ ﺍﻟﺯﺧﺭﻓﺔ ﻋﻠﻰ ﺍﻟﻌﺑﺎءﺓ؟‬ ‫ﺝ‪ :‬ﺇﻥ ﻟﻡ ﻳﻛﻥ ﻣﺛﻳﺭﺍً ﻭﻟﻡ ﻳﻛﻥ ﻣﻌﺭﺿﺎ ً ﻟﻠﻔﺗﻧﺔ ﻭﺍﻟﻔﺳﺎﺩ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪.‬‬ ‫ﺱ‪ :49‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﻓﺗﺢ ﺍﻟﺷﻌﺭ ﻭﻋﺩﻡ ﻟﺑﺱ ﺍﻟﺣﺟﺎﺏ ﺃﻣﺎﻡ ﻭﻟﺩ ﺑﻠﻎ ‪ 15‬ﺳﻧﺔ ﻭﻫﻭ ﻣﻥ‬ ‫ﺃﻗﺭﺑﺎﺋﻬﺎ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ﻟﻬﺎ ﺫﻟﻙ ﻟﻭ ﻟﻡ ﻳﻛﻥ ﻣﻥ ﻣﺣﺎﺭﻣﻬﺎ ﻣﺛﻝ ﺍﻟﺧﺎﻝ ﻭﺍﻟﻌ ّﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﺛﻝ ﺍﺑﻥ ﺍﻟﺧﺎﻝ ﻭﺍﻟﺧﺎﻟﺔ‪ ،‬ﺃﻭ‬ ‫ﺍﺑﻥ ﺍﻟﻌ ّﻡ ﻭﺍﻟﻌﻣﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﻟﻳﺱ ﻣﻥ ﺍﻟﻣﺣﺎﺭﻡ ﻭﻳﺟﺏ ﻋﻠﻳﻬﺎ ﺍﻟﺣﺟﺎﺏ ﻛﺎﻣﻼً ﺃﻣﺎﻣﻪ‪.‬‬ ‫ﺱ‪ :50‬ﺃﺭﻏﺏ ﻟﺗﻣﺎﻡ ﺍﻟﺳﺗﺭ ﻓﻲ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ ﻭﺍﺭﺗﺩﺍء )ﺍﻟﺑﻭﺷﻳﺔ( ﻭﻟﻛﻥ ﻭﺍﻟﺩﺗﻲ ﺭﻋﺎﻫﺎ ﷲ ﻻ‬ ‫ﺗﺄﺫﻥ ﻟﻲ ﺑﺫﻟﻙ ﻗﺎﺋﻠﺔ ﺑﺄﻧﻧﻲ ﻣﺎ ﺩﻣﺕ ﻻ ﺃﺗﺯ ّﻳﻥ ﻓﻼ ﺣﺎﺟﺔ ﻟﺳﺗﺭ ﺍﻟﻭﺟﻪ‪ ،‬ﻓﻣﺎﺫﺍ ﺃﻓﻌﻝ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻓﻲ ﺍﻟﻭﺟﻪ ﺯﻳﻧﺔ‪ ،‬ﻭﻻ ﻣﺎ ﻳﺳﺑﺏ ﺍﻟﻔﺗﻧﺔ ﻭﺍﻟﻔﺳﺎﺩ ﻭﻟﻡ ﻳﻛﻥ ﻫﻧﺎﻙ‬ ‫ﻧﺎﻅﺭ ﻳﻧﻅﺭ ﺑﻠﺫﺓ ﺃﻭ ﺭﻳﺑﺔ‪ ،‬ﺟﺎﺯ ﻋﺩﻡ ﺳﺗﺭﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺳﺗﺭ ﺑﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ ﻓﻲ ﻛﻝ ﺻﻭﺭﺓ ﺃﻓﺿﻝ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻓﻲ ﺍﻟﻭﺟﻪ ﺯﻳﻧﺔ‪ ،‬ﻭﻻ ﻣﺎ ﻳﺳﺑﺏ ﺍﻟﻔﺗﻧﺔ ﻭﺍﻟﻔﺳﺎﺩ‪ ،‬ﺟﺎﺯ ﻋﺩﻡ ﺳﺗﺭﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﺳﺗﺭ ﺑﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ ﻓﻲ ﻛﻝ ﺻﻭﺭﺓ ﺃﻓﺿﻝ‪.‬‬ ‫ﺳ ّﻛﺭ‬ ‫ﺱ‪ :51‬ﺑﻌﺽ ﺍﻟﻣﺄﻛﻭﻻﺕ ﺍﻟﻐﺭﺑ ّﻳﺔ ﻣﺛﻝ ﺍﻟﻌﻠﻙ ﻭﺍﻵﻳﺳﻛﺭﻳﻡ ﺗﺣﺗﻭﻱ ﻋﻠﻰ ﻧﺳﺑﺔ ﻗﻠﻳﻠﺔ ﺟﺩﺍً ﻣﻥ ُ‬  ‫ﺍﻟﻛﺣﻭﻝ ﻫﻝ ﻳﺟﻭﺯ ﺃﻛﻠﻬﺎ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺳ ّﻛﺭ ﺍﻟﻛﺣﻭﻝ ﻣ ّﺗﺧﺫﺍً ﻣﻥ ﻣﺳﻛﺭ )ﻭﻟﻡ ﻳﺳﺗﺣﻝْ( ﺃﻭ ﻛﺎﻥ ﻫﻭ ُﻣﺳﻛﺭﺍً ﻓﻼ ﻳﺟﻭﺯ ﺃﻛﻠﻬﺎ‬ ‫ﻭﺇﻻ ﺟﺎﺯ‪.‬‬ ‫ﺱ‪ :52‬ﻛﻳﻑ ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﺣﺟﺎﺏ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﺳﺎﺗﺭﺍً‪ ،‬ﻭﺃﻥ ﻻ ﻳﻌﺩ ﺯﻳﻧﺔ – ﻋﺭﻓﺎ ً –‪ ،‬ﻭﺃﻥ ﻻ ﻳﻛﻭﻥ ﻣﺛﻳﺭﺍً ﻟﻠﻔﺗﻧﺔ ﻭﺍﻟﻔﺳﺎﺩ‪.‬‬ ‫ﺱ‪ :53‬ﻣﺎ ﻫﻭ ﺍﻟﺣﻛﻡ ﻟﻭ ﺃﺭﺩﺕ ﺃﻥ ﺃﻛﺷﻑ ﻭﺟﻬﻲ ﻣﻊ ﺍﻻﻟﺗﺯﺍﻡ ﺑﺷﺭﻭﻁ ﺍﻟﺣﺟﺎﺏ ﺍﻟﻣﻌﺭﻭﻓﺔ ﻣﻊ‬ ‫ﺍﻟﻌﻠﻡ ﺃﻧﻧﻲ ﺃﻗﻳﻡ ﻓﻲ ﻣﻧﻁﻘ ٍﺔ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻫﻭ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ‪ ،‬ﻭﻟﻛﻧﻲ ﺃﺷﻌﺭ ﺑﻌﺩﻡ ﺍﻻﻗﺗﻧﺎﻉ‬ ‫ﺑﺫﻟﻙ_ﺃﻱ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ_ ﻭﻳﻘﺎﻝ ﺑﺄﻥ ﺍﻟﺗﻘﺎﻟﻳﺩ ﺗﺳﺗﻭﺟﺏ ﺫﻟﻙ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻯ ﺃﻥ ﺍﻟﺗﻘﺎﻟﻳﺩ ﻓﻲ ﻣﺟﻣﻠﻬﺎ‬ ‫ﻟﻳﺳﺕ ﺃﺣﻛﺎﻣﺎ ً ﻣﻥ ﷲ ﺑﻝ ﻣﻥ ﺍﻟﺑﺷﺭ؟‬ ‫ﺝ‪ :‬ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻭﺭﺓ ﺍﻷﺣﺯﺍﺏ ﺍﻵﻳﺔ ‪َ ) :59‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧﺑِ ﱡﻲ ﻗُﻝ ْ‬ ‫ِﺳﺎء‬ ‫ﻷﺯ َﻭﺍ ِﺟ َﻙ َﻭ َﺑ َﻧﺎﺗِ َﻙ َﻭﻧ َ‬ ‫ﺍ ْﻟ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ ﻳُﺩْ ﻧِﻳﻥَ َﻋﻠَ ْﻳ ِﻬﻥﱠ ﻣِﻥ َﺟﻼﺑِﻳﺑِ ِﻬﻥﱠ ‪ (..‬ﺍﻟﺟﻠﺑﺎﺏ‪ :‬ﺍﻟﻌﺑﺎءﺓ ﺍﻟﺗﻲ ﺗﻠﺑﺳﻬﺎ ﺍﻟﻣﺭﺃﺓ ﻓﻭﻕ ﺛﻳﺎﺑﻬﺎ‪،‬‬ ‫ّ‬ ‫ﻭﺗﻐﻁﻲ ﺑﻬﺎ ﺭﺃﺳﻬﺎ ﺣﺗﻰ ﻗﺩﻣﻳﻬﺎ‪ ،‬ﻭﺍﻟﻘﺭﺁﻥ ﻳﺄﻣﺭ ﺑﺄﻥ ﺗﻛﻭﻥ ﻫﺫﻩ ﺍﻟﻌﺑﺎءﺓ ﻓﺿﻔﺎﺿﺔ ﻭﻭﺍﺳﻌﺔ‬ ‫ﻭﺗﺟﺭ ﺫﻳﻭﻟﻬﺎ ﺍﻟﻰ ﺍﻟﻘﺩﻣﻳﻥ‬ ‫_ﻋﺭﺿﺎ ً ﻭﻁﻭﻻً_ ﺑﺣﻳﺙ ﺗﻐﻁﻲ ﺍﻟﺭﺃﺱ ﻭﺗﺗﺩﻟّﻰ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﻭﺗﻐ ّﻁﻳﻪ‪،‬‬ ‫ّ‬ ‫ﻭﺗﺳﺗﺭﻫﻣﺎ‪ ،‬ﻭﺗﻐﻁﻲ ﺍﻟﺑﺩﻥ ﻭﺍﻟﺛﻳﺎﺏ ﻛﻠﻬﺎ‪ ،‬ﻭﻛﺫﻟﻙ ﻛﺎﻥ ﺣﺟﺎﺏ ﺍﻟﺳﻳﺩﺓ ﻓﺎﻁﻣﺔ ﺍﻟﺯﻫﺭﺍء )ﺳﻼﻡ ﷲ‬ ‫ﻋﻠﻳﻬﺎ(‪ ،‬ﻓﻳﻧﺑﻐﻲ ﺍﻟﺗﺄﺳﻲ ﺑﻬﺎ ﻟﻧﻳﻝ ﺷﻔﺎﻋﺗﻬﺎ ﺩﻧﻳﺎ ﻭ ﺁﺧﺭﺓ ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻧﻌﻡ‪ ،‬ﻛﺷﻑ ﺍﻟﻭﺟﻪ ﺑﻼ ﺯﻳﻧﺔ ﻭﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻓﺗﺗﺎﻥ ﻟﻶﺧﺭﻳﻥ ﻭﻋﺩﻡ ﻭﺟﻭﺩ ﻧﺎﻅﺭ ﻳﻧﻅﺭ ﺑﻠﺫﺓ ﺃﻭ ﺭﻳﺑﺔ‬ ‫ﺟﺎﺋﺯ‪ ،‬ﻟﻛﻥ ﺍﻷﺣﻭﻁ ﻋﺩﻡ ﻛﺷﻔﻪ ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﺑﻠﺩ ﺗﻐﻁﻳﺗﻪ‪ ،‬ﻓﺈﻧﻬﺎ ﻣﻥ ﺍﻟﺗﻘﺎﻟﻳﺩ‬ ‫ﺍﻟﺣﺳﻧﺔ ﺍﻟﺗﻲ ﺃﻭﺻﻰ ﺍﻹﺳﻼﻡ ﺑﺎﺗﺑﺎﻋﻬﺎ‪ .‬ﻛﻣﺎ ﺭﻭﻱ ﻋﻥ ﺃﻣﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻗﻭﻟﻪ‪) :‬ﺑﻧﻲ‬ ‫ﺇﺫﺍ ﻛﻧﺕ ﻓﻲ ﺑﻠﺩﺓ ﻓﻌﺎﺷﺭ ﺑﺂﺩﺍﺏ ﺃﺭﺑﺎﺑﻬﺎ(‪ .‬ﻭﺣﺫﺭﺍً ﻋﻥ ﺍﻟﺷﻬﺭﺓ‪ ،‬ﻓﻘﺩ ﺭﻭﻱ ﻋﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺻﺎﺩﻕ‬ ‫ﻭﺷﺭﻫﺎ ﻓﻲ ﺍﻟﻧﺎﺭ(‪.‬‬ ‫ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‪) :‬ﺍﻟﺷﻬﺭﺓ ﺧﻳﺭﻫﺎ‬ ‫ّ‬ ‫ﺱ‪ :54‬ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻁﺎﻟﺑﺎﺕ ﻳﺧﺭﺟﻥ ﺑﻌﺽ ﺷﻌﻭﺭﻫﻥ ﻓﻼ ﻳﻐﻁﻲ ﺍﻟﺣﺟﺎﺏ ﺟﻣﻳﻊ ﺍﻟﺷﻌﺭ‪ ،‬ﻓﻣﺎ ﻫﻭ‬ ‫ﻣﻭﻗﻑ ﺍﻹﺳﻼﻡ ﻣﻥ ﺫﻟﻙ‪ ،‬ﻭﻣﺎ ﻫﻭ ﺍﻟﻘﺻﺩ ﻣﻥ ﺇﺩﻧﺎء ﺍﻟﺟﻠﺑﺎﺏ ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻧﺑﻲ ﻗُﻝ‬ ‫ﻷﺯﻭﺍﺟ َﻙ ﻭﺑﻧﺎﺗِﻙ ﻭﻧﺳﺎء ﺍﻟﻣﺅﻣﻧﻳﻥ ﻳﺩﻧﻳﻥَ ﻋﻠﻳﻬﻥﱠ ﻣﻥ ﺟﻼﺑﻳﺑﻬﻥ ﺫﻟﻙ ﺃﺩﻧﻰ ﺃﻥ ُﻳﻌﺭﻓﻥ ﻓﻼ ﻳﺅﺫﻳﻥَ‬ ‫ﻭﻛﺎﻥ ﷲ ﻏﻔﻭﺭﺍً ﺭﺣﻳﻣﺎ ً"‪) .‬ﺍﻷﺣﺯﺍﺏ ﺁﻳﺔ ‪ .(59‬ﻫﻝ ُﻳﻘﺻﺩ ﻣﻥ ﺇﺩﻧﺎء ﺍﻟﺟﻠﺑﺎﺏ ﻫﻧﺎ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ؟‬  ‫ﻭﻫﻝ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ ُﺗﻌﺗﺑﺭ ﻣﻥ ﺍﻟﺩﻳﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻡ ﻣﻥ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺗﻘﺎﻟﻳﺩ ﻭﺍﻷﻋﺭﺍﻑ؟‬ ‫ﺝ‪ :‬ﺟﺎء ﻓﻲ ﺗﻘﺭﻳﺏ ﺍﻟﻘﺭﺁﻥ ﻟﻺﻣﺎﻡ ﺍﻟﺷﻳﺭﺍﺯﻱ ﺍﻟﺭﺍﺣﻝ ﻓﻲ ﺗﻔﺳﻳﺭ ﻫﺫﻩ ﺍﻵﻳﺔ ﺍﻟﻣﺑﺎﺭﻛﺔ ﻣﺎ ﻳﻠﻲ ‪:‬‬ ‫ﻳﻘﺭﺑﻥ‬ ‫"ﻣﻥ ﺟﻼﺑﻳﺑﻬﻥ" ﺟﻣﻊ ﺟﻠﺑﺎﺏ‪ ،‬ﻭﻫﻭ ﻣﺎ ﻛﺎﻧﺕ ﺍﻟﻣﺭﺃﺓ ﺗﺟﻌﻠﻪ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ،‬ﻓﻘﺩ ﺃﻣﺭﻥ ﺑﺄﻥ ّ‬ ‫ﺍﻟﺟﻠﺑﺎﺏ ﻧﺣﻭ ﺃﻧﻔﺳﻬﻥ‪ ،‬ﻭﻫﻭ ﺍﻟﻭﺟﻪ ﻭﺍﻟﺭﻗﺑﺔ ﻭﺍﻟﺻﺩﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﺟﻠﺑﺎﺏ ﻳﺩﻧﻰ ﻣﻥ ﻫﺫﻩ ﺍﻟﻣﻭﺍﺿﻊ ‪...‬‬ ‫ﻳﺗﻌﺭﺿﻭﺍ ﻟﻠﻣﺭﺃﺓ ﺍﻟﻣﺑﺗﺫﻟﺔ ﺑﻅﻬﻭﺭ‬ ‫)ﻓﻼﻳﺅﺫﻳﻥ( ﻓﺈﻥ ﻋﺎﺩﺓ‬ ‫ﺍﻟﻔﺳﺎﻕ ﺩﺍﺋﻣﺎ ً ﺣﺗﻰ ﻓﻲ ﺯﻣﺎﻧﻧﺎ ﻫﺫﺍ ﺃﻥ ّ‬ ‫ّ‬ ‫ﻳﺗﻌﺭﺽ ﻟﻬﺎ ﺍﻟﻔﺳﺎﻕ‪.‬‬ ‫ﻭﺟﻬﻬﺎ ﻭﺷﻌﺭﻫﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺕ ﻣﺗﺳ ّﺗﺭﺓ ﻋﺭﻓﺕ ﺑﺎﻟﺳﺗﺭ ﻭﺍﻟﻧﺟﺎﺑﺔ‪ ،‬ﻓﻼ ّ‬ ‫ﻛﻝ‪ :‬ﻓﺗﻐﻁﻳﺔ ﺟﻣﻳﻊ ﺍﻟﺷﻌﺭ ﻻﺯﻣﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻭﺟﻪ ﻓﻘﺩ ﻣﺿﻰ ﺟﻭﺍﺯ ﻛﺷﻔﻪ – ﺑﺷﺭﻭﻁ – ﻭﺇﻥ‬ ‫ﻭﻋﻠﻰ ٍ‬ ‫ﻛﺎﻥ ﺍﻷﻓﺿﻝ ﺳﺗﺭﻩ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﺱ‪ :55‬ﻣﺎ ﺣﻛﻡ ﻋﺩﻡ ﻟﺑﺱ ﺍﻟﻣﺭﺃﺓ ﺍﻟﺟﻭﺭﺏ ﻋﻧﺩ ﺍﻟﺧﺭﻭﺝ ﻣﻥ ﺍﻟﻣﻧﺯﻝ ﻣﻊ ﻭﺟﻭﺩ ﺳﺎﺗﺭ ﺁﺧﺭ ﻳﺳﺗﺭ‬ ‫ﻗﺩﻣﻳﻬﺎ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺫﻟﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻳﺭ ﻻﺯﻡ )ﺑﺷﺭﻭﻁﻪ(‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺗﻐﻁﻳﺔ ﻗﺩﻣﻳﻬﺎ ﻭﺳﺗﺭﻫﻣﺎ ﻋﻥ ﻏﻳﺭ ﺍﻟﻣﺣﺎﺭﻡ ﺳﻭﺍء ﻛﺎﻥ ﺑﺟﻭﺭﺏ‬ ‫ﺃﻡ ﺑﻐﻳﺭﻩ‪.‬‬ ‫ﺱ‪ :56‬ﻣﺎ ﺣﻛﻡ ﻋﺩﻡ ﻟﺑﺱ ﺍﻟﻣﺭﺃﺓ ﺍﻟﺟﻭﺭﺏ ﻋﻧﺩ ﺍﻟﺧﺭﻭﺝ ﻣﻥ ﺍﻟﻣﻧﺯﻝ ﻣﻊ ﻭﺟﻭﺩ ﺳﺎﺗﺭ ﺁﺧﺭ ﻳﺳﺗﺭ‬ ‫ﻗﺩﻣﻳﻬﺎ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺫﻟﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻳﺭ ﻻﺯﻡ )ﺑﺷﺭﻭﻁﻪ(‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺗﻐﻁﻳﺔ ﻗﺩﻣﻳﻬﺎ ﻭﺳﺗﺭﻫﻣﺎ ﻋﻥ ﻏﻳﺭ ﺍﻟﻣﺣﺎﺭﻡ ﺳﻭﺍء ﻛﺎﻥ ﺑﺟﻭﺭﺏ‬ ‫ﺃﻡ ﺑﻐﻳﺭﻩ‪.‬‬ ‫ﺱ‪ :57‬ﻟﻣﺎﺫﺍ ﻳﺗﻡ ﺍﺭﺗﺩﺍء ﺍﻟﺣﺟﺎﺏ ﻓﻲ ﺍﻟﺻﻼﺓ؟‬ ‫ﺝ‪ :‬ﺍﺭﺗﺩﺍء ﺍﻟﺣﺟﺎﺏ ﻓﻲ ﺍﻟﺻﻼﺓ ﻭﻗﺎ ٌﺭ ﻟﻠﻣﺭﺃﺓ‪ ،‬ﻭﻫﻭ ﻧﻭﻉ ﺗﻣﺭﻳﻥ ﻟﻠﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ ﻋﻠﻰ ﺍﻟﺣﺟﺎﺏ‬ ‫ﺍﻟﺫﻱ ﻓﺭﺿﻪ ﷲ ﺗﻌﺎﻟﻰ ﻭﺃﻭﺟﺑﻪ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﻓﻲ ﻏﻳﺭ ﺍﻟﺻﻼﺓ ﺃﻳﺿﺎً‪ ،‬ﺍﻟﻰ ﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ﺍﻟﺣﻛﻡ‪.‬‬ ‫ﺱ‪ :58‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﻓﻲ ﺍﻟﺑﻼﺩ ﺍﻷﺟﻧﺑﻳﺔ ﺃﻥ ﺗﻘﺩّﻡ ﺻﻭﺭﺓ ﺷﺧﺻﻳﺔ ﻟﻬﺎ ‪ -‬ﺇﻥ ﻁﻠﺑﺕ ﻣﻧﻬﺎ‬ ‫ﺍﻟﺣﻛﻭﻣﺔ ‪ -‬ﻣﻥ ﺩﻭﻥ ﺍﻟﺣﺟﺎﺏ ﺃﻭ ﺑﺣﺟﺎﺏ ﻏﻳﺭ ﺷﺭﻋﻲ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ﻟﻬﺎ ﺫﻟﻙ ﻓﻲ ﻏﻳﺭ ﺣﺎﻟﺔ ﺍﻟﺿﺭﻭﺭﺓ‪ ،‬ﻭﻋﻠﻳﻬﺎ ﺃﻥ ﺗﻘﺩّﻡ ﺷﻛﻭﻯ ﺗﺗﺿﻣﻥ ﻛﻭﻧﻬﺎ ﻣﺳﻠﻣﺔ‪،‬‬  ‫ﻭﺃﻥ ﺩﻳﻧﻬﺎ ﻻ ﻳﺳﻣﺢ ﻟﻬﺎ ﺑﺫﻟﻙ‪.‬‬ ‫ﺱ‪ :59‬ﻣﺎ ﺣﻛﻡ ﻋﺩﻡ ﺗﻐﻁﻳﺔ ﺍﻟﻣﺭﺃﺓ ﻭﺟﻬﻬﺎ ﻋﻥ ﺑﻌﺽ ﺍﻷﻗﺎﺭﺏ ﻛﺯﻭﺝ ﺍﻷﺧﺕ ﺃﻭ ﺇﺧﻭﺓ ﺍﻟﺯﻭﺝ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﻻ ﻳﺟﺏ ﺳﺗﺭ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻟﺯﻳﻧﺔ ﻭﻋﺩﻡ ﺧﻭﻑ ﺍﻻﻓﺗﺗﺎﻥ‬ ‫ﻭﺍﻟﻔﺳﺎﺩ‪ ،‬ﻭﻋﺩﻡ ﻭﺟﻭﺩ ﻧﺎﻅﺭ ﻳﻧﻅﺭ ﺇﻟﻳﻬﺎ ﺑﻠ ّﺫﺓ ﺃﻭ ﺭﻳﺑﺔ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﻻ ﻳﺟﺏ ﺳﺗﺭ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻟﺯﻳﻧﺔ ﻭﻋﺩﻡ ﺧﻭﻑ ﺍﻻﻓﺗﺗﺎﻥ ﻭﺍﻟﻔﺳﺎﺩ‪.‬‬ ‫ﺱ‪ :60‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﻻ ﺗﺭﺗﺩﻱ ﺍﻟﺣﺟﺎﺏ ﺃﻣﺎﻡ ﺍﺑﻥ ﺃﺧﻲ ﺯﻭﺟﻬﺎ )ﺃﻱ ﺍﺑﻥ ﺣﻣﺎﻫﺎ(‪ ،‬ﺛﻡ ﻣﻥ‬ ‫ﻫﻡ ﺍﻟﻣﺣﺎﺭﻡ ﺍﻟﺫﻳﻥ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﻻ ﺗﺭﺗﺩﻱ ﺍﻟﺣﺟﺎﺏ ﺃﻣﺎﻣﻬﻡ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺃﻥ ﺗﺳﺗﺭ ﺟﻣﻳﻊ ﺑﺩﻧﻬﺎ ﻭﺷﻌﺭﻫﺎ ﻣﻥ ﺍﺑﻥ ﺃﺧﻲ ﺍﻟﺯﻭﺝ ‪ -‬ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻐﺎ ً ‪ -‬ﺇﻻّ‬ ‫ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ‪ ،‬ﻭﻛﺫﺍ ﻟﻭ ﻟﻡ ﻳﻛﻥ ﺑﺎﻟﻐﺎ ً ﻭﻛﺎﻥ ﻣﻣ ّﻳﺯﺍً ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻣﺣﺎﺭﻡ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﻓﻬﻡ‪:‬‬ ‫ﺍﻷﺏ ﻭﺇﻥ ﻋﻼ ﻭﺍﻻﺑﻥ ﻭﺇﻥ ﻧﺯﻝ‪ ،‬ﻭﺍﻟﺯﻭﺝ ﻭﺃﺑﻭ ﺍﻟﺯﻭﺝ ﻭﺃﺑﻧﺎء ﺍﻟﺯﻭﺝ‪ ،‬ﻭﺍﻟﺧﺎﻝ ﻭﺍﻟﻌﻡ ﻭﺍﻷﺥ ﻭﺍﺑﻥ‬ ‫ﺍﻷﺥ ﻭﺍﺑﻥ ﺍﻷﺧﺕ ﻭﺯﻭﺝ ﺍﻷﻡ ﻭﺯﻭﺝ ﺍﻟﺑﻧﺕ‪.‬‬ ‫ﺱ‪ :61‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﻻ ﺗﺭﺗﺩﻱ ﺍﻟﺣﺟﺎﺏ ﺃﻣﺎﻡ ﺍﺑﻥ ﺃﺧﻲ ﺯﻭﺟﻬﺎ )ﺃﻱ ﺍﺑﻥ ﺣﻣﺎﻫﺎ(‪ ،‬ﺛﻡ ﻣﻥ‬ ‫ﻫﻡ ﺍﻟﻣﺣﺎﺭﻡ ﺍﻟﺫﻳﻥ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﻻ ﺗﺭﺗﺩﻱ ﺍﻟﺣﺟﺎﺏ ﺃﻣﺎﻣﻬﻡ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺃﻥ ﺗﺳﺗﺭ ﺟﻣﻳﻊ ﺑﺩﻧﻬﺎ ﻭﺷﻌﺭﻫﺎ ﻣﻥ ﺍﺑﻥ ﺃﺧﻲ ﺍﻟﺯﻭﺝ ‪ -‬ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻐﺎ ً ‪ -‬ﺇﻻّ‬ ‫ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ‪ ،‬ﻭﻛﺫﺍ ﻟﻭ ﻟﻡ ﻳﻛﻥ ﺑﺎﻟﻐﺎ ً ﻭﻛﺎﻥ ﻣﻣ ّﻳﺯﺍً ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻣﺣﺎﺭﻡ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﻓﻬﻡ‪:‬‬ ‫ﺍﻷﺏ ﻭﺇﻥ ﻋﻼ ﻭﺍﻻﺑﻥ ﻭﺇﻥ ﻧﺯﻝ‪ ،‬ﻭﺍﻟﺯﻭﺝ ﻭﺃﺑﻭ ﺍﻟﺯﻭﺝ ﻭﺃﺑﻧﺎء ﺍﻟﺯﻭﺝ‪ ،‬ﻭﺍﻟﺧﺎﻝ ﻭﺍﻟﻌﻡ ﻭﺍﻷﺥ ﻭﺍﺑﻥ‬ ‫ﺍﻷﺥ ﻭﺍﺑﻥ ﺍﻷﺧﺕ ﻭﺯﻭﺝ ﺍﻷﻡ ﻭﺯﻭﺝ ﺍﻟﺑﻧﺕ‪.‬‬ ‫ﺱ‪ :62‬ﺃﻧﺎ ﻣﻥ ﺍﻟﻣﺣﺟﺑﺎﺕ ﺍﻟﻣﻠﺗﺯﻣﺎﺕ ﺑﻠﺑﺱ ﻏﻁﺎء ﺍﻟﻭﺟﻪ‪ ،‬ﻭﻋﻧﺩ ﻣﻧﺎﻗﺷﺗﻲ ﻟﻠﺩﻛﺗﻭﺭ ﻳﻛﻭﻥ ﻫﻧﺎﻙ‬ ‫ﻛﺗﺎﺑﺔ ﺗﺳﺗﺩﻋﻲ ﻛﺷﻑ ﺍﻟﻌﻳﻧﻳﻥ‪ ،‬ﻓﺄﺿﻁﺭ ﻟﻠﺑﺱ ﺍﻟﻧﻘﺎﺏ ﻓﻣﺎ ﺣﻛﻡ ﻟﺑﺱ ﺍﻟﻧﻘﺎﺏ ﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ؟‬ ‫ﺝ‪ :‬ﻟﺑﺱ ﺍﻟﻧﻘﺎﺏ ﻓﻲ ﻧﻔﺳﻪ ﺟﺎﺋﺯ ﻣﻊ ﺍﻟﺣﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻣﻭﺍﺯﻳﻥ ﺍﻟﺷﺭﻋﻳﺔ‪.‬‬ ‫ﺱ‪ :63‬ﻳﺣﺩﺙ ﻛﺛﻳﺭﺍً ﺃﻥ ﺗﺧﺭﺝ ﺍﻟﻣﺭﺃﺓ ﻣﻥ ﻣﻧﺯﻟﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺗﺭﻯ ﺃﻥ ﻣﻥ ﺗﻛﻠﻳﻔﻬﺎ ﺍﻟﺧﺭﻭﺝ ﻟﻠﻌﻣﻝ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺧﺩﻣﺔ ﺍﻟﺩﻳﻥ‪ ،‬ﻛﺫﻫﺎﺑﻬﺎ ﻟﺣﺿﻭﺭ ﻓﻘﺭﺍﺕ ﺗﻌﻠﻳﻣﻳﺔ ﺧﺎﺻﺔ ﻟﺗﺛﻘﻳﻑ ﺍﻟﺑﻧﺎﺕ ﻓﻲ ﺃﻣﻭﺭ‬ ‫ﺍﻟﺩﻳﻥ ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﺃﻭ ﻣﺟﻳﺋﻬﺎ ﺇﻟﻰ ﺍﻟﻣﺳﺎﺟﺩ ﻟﺗﻧﻅﻳﻡ ﺍﻻﺣﺗﻔﺎﻻﺕ ﻭﺍﻟﻣﻧﺎﺳﺑﺎﺕ ﺍﻟﺩﻳﻧﻳﺔ ﻓﻲ ﺃﻳﺎﻡ ﻣﺣﺭﻡ‬ ‫ﺍﻟﺣﺭﺍﻡ ﻭﻏﻳﺭﻫﺎ‪ ،‬ﻭﺃﻳﺿﺎ ً ﺧﺭﻭﺟﻬﺎ ﻟﻠﻣﻅﺎﻫﺭﺍﺕ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺛﺎﻝ‪ ...‬ﻭﻗﺩ ﻳﺗﻌﺭﺿﻥ ﻟﻠﺗﺻﻭﻳﺭ‬  ‫ﻭﻧﺷﺭ ﺻﻭﺭﻫﻥ ﻓﻲ ﺍﻟﺻﺣﻑ ﺍﻟﻳﻭﻣﻳﺔ ﻭﻓﻲ ﻣﻭﺍﻗﻊ ﺍﻻﻧﺗﺭﻧﻳﺕ ﻭﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﻭﻫﺫﺍ ﺃﻣﺭ ﻭﺍﺭﺩ‪.‬‬ ‫ﻣﺎ ﻫﻭ ﺗﻌﻠﻳﻘﻛﻡ ﻋﻠﻰ ﺃﺻﻝ ﺧﺭﻭﺝ ﺍﻟﻣﺭﺃﺓ ﻣﻥ ﺍﻟﻣﻧﺯﻝ ﻟﻣﺎ ﺫﻛﺭﻧﺎﻩ؟‬ ‫‪ -1‬ﻫﻝ ﻳﻧﺑﻐﻲ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺳﺗﺭ ﻭﺟﻬﻬﺎ ﺇﺫﺍ ﺍﺣﺗﻣﻝ ﺃﻥ ﺻﻭﺭﻫﺎ ﺳﺗﻧﺷﺭ ﻓﻲ ﻭﺳﺎﺋﻝ ﺍﻹﻋﻼﻡ؟‬ ‫‪ -2‬ﻫﻝ ﻳﺳﺗﺣﺏ ﻟﻠﻣﺭﺃﺓ ﻟﺑﺱ ﺍﻟﺧﻣﺎﺭ )ﺍﻟﺑﻭﺷﻳﺔ( ﻣﻁﻠﻘﺎً؟‬ ‫‪ -3‬ﻫﻝ ﺍﻷﻓﺿﻝ ﻟﻠﻣﺭﺃﺓ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﺧﺭﻭﺝ ﻟﻠﻣﻅﺎﻫﺭﺍﺕ ﻣﺛﻼً ﺃﻥ ﺗﻠﺑﺱ ﺍﻟﺑﻭﺷﻳﺔ ﻟﻛﻲ ﻻ ﻳﺭﺍﻫﺎ ﻭﻻ‬ ‫ﻳﺻﻭﺭﻫﺎ ﺃﺣﺩ؟‬ ‫‪ -4‬ﻫﻝ ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ )ﺇﺫﺍ ﻛﺎﻧﺕ ﺟﻣﻳﻠﺔ( ﺃﻥ ﺗﺳﺗﺭ ﻭﺟﻬﻬﺎ ﻋﻥ ﺍﻷﺟﺎﻧﺏ‪ ،‬ﺃﻭ ﺃﻥ ﺗﺳﺗﺭ ﻭﺟﻬﻬﺎ‬ ‫ﻋﻥ ﻭﺳﺎﺋﻝ ﺍﻹﻋﻼﻡ؟‬ ‫‪ -5‬ﻣﺎﺫﺍ ﻟﻭ ﺍﺣﺗﻣﻝ ﺃﻥ ﻫﻧﺎﻙ ﻣﻥ ﺳﻳﺭﻯ ﺻﻭﺭﺗﻬﺎ ﻭﻳﻧﻅﺭ ﺇﻟﻳﻬﺎ ﻧﻅﺭﺍﺕ ﻣﺣﺭﻣﺔ؟‬ ‫ﺝ‪:‬‬ ‫‪ -1‬ﻳﺟﻭﺯ ﺫﻟﻙ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺭﻋﺎﻳﺔ ﺍﻟﺣﺟﺎﺏ ﻭﺣﻔﻅ ﺍﻟﺷﺅﻭﻥ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﻭﺍﺟﺏ ﺣﻔﻅﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻣﺭﺃﺓ‪.‬‬ ‫‪ -2‬ﻧﻌﻡ ﻳﻧﺑﻐﻲ ﻟﻬﺎ ﺫﻟﻙ‪.‬‬ ‫‪ -3‬ﻧﻌﻡ‪ ،‬ﻳﺳﺗﺣﺏ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ ﻣﻁﻠﻘﺎً‪ ،‬ﻭﻳﺟﺏ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻭﺟﻪ ﺯﻳﻧﺔ ﺃﻭ ﻣﺎ ﻳﺑﻌﺙ ﻋﻠﻰ ﺍﻟﻔﺗﻧﺔ‬ ‫ﻭﺍﻟﺭﻳﺑﺔ‪.‬‬ ‫‪ -4‬ﻧﻌﻡ ﺍﻷﻓﺿﻝ ﺫﻟﻙ‪.‬‬ ‫‪ -5‬ﻳﻌﺭﻑ ﻣﻥ ﺍﻟﺟﻭﺍﺏ ﺍﻟﺛﺎﻟﺙ‪.‬‬ ‫ﺱ‪ :64‬ﻣﺎ ﺣﻛﻡ ﺇﺳﺩﺍﻝ ﺷﻲء ﺳﺎﺗﺭ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﻟﺗﻐﻁﻳﺗﻪ ﻋﻥ ﺍﻷﺟﺎﻧﺏ ﺩﻭﻥ ﺃﻥ ﻳﻼﻣﺱ ﺍﻟﻭﺟﻪ‪،‬‬ ‫ﻭﺫﻟﻙ ﺑﻭﺿﻊ ﻗﻁﻌﺔ ﻗﻣﺎﺵ ﺑﻳﺿﺎء ﺧﻔﻳﻔﺔ ﺑﺎﻻﺳﺗﻌﺎﻧﺔ ﺑﻣﺎ ﻳﺳﻣﻰ ﺑﺎﻟﻘﺑﻌﺔ ﺍﻟﺗﻲ ﺳﺗﻛﻭﻥ ﻋﻠﻰ ﺍﻟﺭﺃﺱ‬ ‫ﻭﺳﺗﻛﻭﻥ ﻗﻁﻌﺔ ﺍﻟﻘﻣﺎﺵ ﻓﻭﻗﻬﺎ‪ ،‬ﺑﺣﻳﺙ ﺗﻛﻭﻥ ﻗﻁﻌﺔ ﺍﻟﻘﻣﺎﺵ ﺑﻌﻳﺩﺓ ﻋﻥ ﺍﻟﻭﺟﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺟﺎﺋﺯﺍً‬ ‫ﻓﻣﺎ ﺍﻟﺣﻛﻡ ﻣﻊ ﺍﺣﺗﻣﺎﻝ ﻭﺟﻭﺩ ﺍﻟﻬﻭﺍء ﺍﻟﻘﻭﻱ ﺍﻟﺫﻱ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺃﻥ ﻳﺗﺳﺑﺏ ﻓﻲ ﺗﻐﻁﻳﺔ ﺍﻟﻭﺟﻪ‬ ‫ﺑﺎﻟﻛﺎﻣﻝ ﺩﻭﻥ ﻗﺻﺩ؟ ﻭﻛﻳﻑ ﻳﻣﻛﻥ ﺳﺗﺭ ﺍﻟﻭﺟﻪ ﻋﻥ ﺍﻷﺟﺎﻧﺏ ﺃﺛﻧﺎء ﺍﻹﺣﺭﺍﻡ ﺑﺎﻟﺷﻛﻝ ﺍﻟﺻﺣﻳﺢ؟ ﻭﻣﺎ‬ ‫ﺣﻛﻡ ﻛﺷﻑ ﺍﻟﻭﺟﻪ ﻭﺧﺎﺻﺔ ﺃﺛﻧﺎء ﺍﻟﻁﻭﺍﻑ ﻭﺍﻟﺳﻌﻲ ﻣﻊ ﺍﺣﺗﻣﺎﻝ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻳﻪ ﺍﻷﺟﻧﺑﻲ؟‬ ‫ﺝ‪ :‬ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﻳﺣﺭﻡ ﺣﺎﻝ ﺍﻹﺣﺭﺍﻡ ﺗﻐﻁﻳﺔ ﺍﻟﻣﺭﺃﺓ ﻭﺟﻬﻬﺎ ﺑﻧﻘﺎﺏ ﻭﻏﻳﺭﻩ ﻣﻣﺎ ﻳﻠﺻﻕ ﺑﺎﻟﻭﺟﻪ ﻛﻼً‬  ‫ﺃﻭ ﺑﻌﺿﺎً‪ ،‬ﻭﺣﺗﻰ ﻓﻲ ﺣﺎﻝ ﺍﻟﻧﻭﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﻳﺟﻭﺯ ﻭﺿﻊ ﺍﻟﻘﻧﺎﻉ ﺑﺎﻟﻁﺭﻳﻘﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ‬ ‫ﺷﺭﻳﻁﺔ ﺃﻥ ﻻ ﻳﻠﺻﻕ ﺑﺎﻟﻭﺟﻪ ﻭﺇﺫﺍ ﻟﺻﻕ ﺑﻔﻌﻝ ﺍﻟﻬﻭﺍء ﻋﻥ ﻏﻳﺭ ﻗﺻﺩ ﻣﻧﻬﺎ ﺁﻧﺎ ً ﻣﺎ ﻓﻼ ﺇﺷﻛﺎﻝ‪ ،‬ﻭﻳﺟﺏ‬ ‫ﻋﻠﻳﻬﺎ ﺃﻥ ﺗﺑﻌﺩﻩ ﻋﻥ ﺍﻟﻭﺟﻪ‪ ،‬ﻭﻳﺟﻭﺯ ﻟﻬﺎ ﺃﻳﺿﺎ ً ﺃﻥ ﺗﺳﺗﺭ ﻭﺟﻬﻬﺎ ﺑﻌﺑﺎءﺗﻬﺎ‪ ،‬ﻭﻟﻛﻥ ﺗﺣﺎﻓﻅ ﻋﻠﻰ ﺇﺑﻌﺎﺩ‬ ‫ﺍﻟﻌﺑﺎءﺓ ﻋﻥ ﺍﻟﻭﺟﻪ‪.‬‬ ‫ﺱ‪ :65‬ﻣﺎ ﻫﻭ ﺭﺃﻳﻛﻡ ﻓﻲ ﻟﺑﺱ )ﺍﻟﺑﻭﺷﻳﺔ( ﻟﻠﻣﺭﺃﺓ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻡ ﺃﻥ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ ﻻ ﻳﺗﺿﻣﻥ‬ ‫ﺫﻟﻙ؟ ﺧﺻﻭﺻﺎ ً ﻭﺃﻥ ﺍﻟﺑﻌﺽ ﻳﺷﺗﺭﻁﻭﻥ ﻋﻠﻰ ﺯﻭﺟﺎﺗﻬﻡ ﻟﺑﺱ ﺍﻟﺑﻭﺷﻳﺔ‪ ،‬ﻣﻣﺎ ﻳﻌﺗﺑﺭ ﺷﺭﻁﺎ ً ﺇﺿﺎﻓﻳﺎ ً‬ ‫ﻋﻠﻰ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ؟‬ ‫ﺝ‪ :‬ﺍﻟﺑﻭﺷﻳﺔ ﻫﻲ ﻣﺎ ﺗﻐ ّﻁﻲ ﺑﻪ ﺍﻟﻣﺭﺃﺓ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻫﻲ ﺟﻳﺩﺓ ﻭﺣﺳﻧﺔ ﻋﻣﻭﻣﺎً‪ ،‬ﻭﺍﻟﻭﺍﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ‬ ‫ﺃﻥ ﺗﺳﺗﺭ ﺷﻌﺭﻫﺎ ﻭﺭﺃﺳﻬﺎ ﻭﺳﺎﺋﺭ ﺟﺳﺩﻫﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﺎﻥ ﻓﺈﻥ ﻛﺎﻥ ﻓﻳﻬﺎ ﺯﻳﻧﺔ ﺃﻭ ﻛﺎﻥ‬ ‫ﺇﻅﻬﺎﺭﻫﺎ ﻳﺳﺗﻠﺯﻡ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ ﻭﺟﺏ ﺳﺗﺭﻫﺎ ﺃﻳﺿﺎ ً ﻋﻠﻰ ﺍﻷﺣﻭﻁ ﻭﺟﻭﺑﺎ ً‪.‬‬ ‫ﺱ‪ :66‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﻟﺑﺱ ﺍﻟﻌﺩﺳﺎﺕ ﺍﻟﻼﺻﻘﺔ ﺍﻟﻣﻠﻭﻧﺔ ﺧﺎﺭﺝ ﺑﻳﺗﻬﺎ‪ ،‬ﻣﻊ ﺍﺣﺗﻔﺎﻅﻬﺎ ﺑﺎﻟﺣﺟﺎﺏ‬ ‫ﺍﻟﻛﺎﻣﻝ‪ ،‬ﻭﻋﺩﻡ ﺍﻻﺧﺗﻼﻁ ﺑﺎﻟﺭﺟﺎﻝ ﻭﻣﺣﺎﺩﺛﺗﻬﻡ؟‬ ‫ﺝ‪ :‬ﺇﻥ ﻟﻡ ﻳﻌﺩﱡﻫﺎ ﺍﻟﻌﺭﻑ ﺯﻳﻧﺔ‪ ،‬ﻭﻟﻡ ﻳﺗﺭﺗﺏ ﻋﻠﻰ ﺫﻟﻙ ﻣﺣﺫﻭﺭ ﺷﺭﻋﻲ ﺟﺎﺯ ﻟﺑﺳﻬﺎ‪.‬‬ ‫ﺱ‪ :67‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﺳﺗﺭ ﻭﺟﻪ ﺍﻟﻔﺗﺎﺓ ﺃﻣﺎﻡ ﻋﻡ ﺧﻁﻳﺑﻬﺎ )ﺯﻭﺟﻬﺎ( ﻭﺃﺧﻳﻪ؟ ﻭﻣﺎ ﺣﻛﻡ ﻛﺷﻑ ﺍﻟﻭﺟﻪ‬ ‫ﻣﻊ ﺍﻟﺗﺑﺭﺝ؟ ﻭﻫﻝ ﻳﻌﺗﺑﺭ ﻋﻡ ﺯﻭﺟﻬﺎ ﺑﻣﺛﺎﺑﺔ ﻋﻣﻬﺎ )ﻭﺍﻟﺩ ﺯﻭﺟﻬﺎ(؟‬ ‫ﺝ‪ :‬ﻋﻡ ﺍﻟﺯﻭﺝ ﻭﺃﺧﻭﻩ ﺃﺟﻧﺑﻳﺎﻥ ﻋﻥ ﺍﻟﺯﻭﺟﺔ ﻓﻼ ﻳﺟﻭﺯ ﺍﻟﺗﺑﺭﺝ ﺃﻣﺎﻣﻬﻣﺎ‪.‬‬ ‫ﺱ‪ :68‬ﻣﺎ ﺣﻛﻡ ﺳﺗﺭ ﻅﺎﻫﺭ ﺍﻟﻘﺩﻡ ﻓﻲ ﺍﻟﺻﻼﺓ ﻭﻓﻲ ﻏﻳﺭﻫﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﻣﺭﺃﺓ ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﻏﻳﺭ ﺍﻟﺻﻼﺓ ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺳﺗﺭ ﻅﺎﻫﺭ ﻗﺩﻣﻬﺎ ﻋﻥ ﺍﻟﻧﺎﻅﺭ ﺍﻷﺟﻧﺑﻲ‪ ،‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺻﻼﺓ‬ ‫ﻓﻣﻊ ﻋﺩﻡ ﻭﺟﻭﺩ ﺍﻟﻧﺎﻅﺭ ﺍﻷﺟﻧﺑﻲ ﻳﺟﻭﺯ ﻟﻬﺎ ﻛﺷﻔﻪ‪.‬‬ ‫ﺱ‪ :69‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﺗﺧﺭﺝ ﺑﺩﻭﻥ ﺟﻭﺭﺏ ﻭﺗﻌﺭﺽ ﻗﺩﻣﻬﺎ ﻟﻠﻧﺎﺱ‪) ،‬ﺧﺻﻭﺻﺎ ً ﻓﻲ ﺍﻟﺻﻳﻑ‬ ‫ﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﺍﻟﺟﻭ ﺣﺎﺭ ﺟﺩﺍً( ﺃﻭ ﺃﻥ ﺗﻠﺑﺱ ﻓﻘﻁ ﺣﺫﺍء ﺻﻳﻔﻳﺎً‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﺗﻛﻭﻥ ﺍﻷﺻﺎﺑﻊ‬ ‫ﻭﺍﻟﺟﺯء ﺍﻟﺧﻠﻔﻲ ﻣﻥ ﺍﻟﻘﺩﻡ ﻭﺍﺿﺣﻳﻥ ﻟﻠﻧﺎﺱ؟ ﻭﻫﻝ ﺗﺟﺏ ﻋﻠﻳﻬﺎ ﺗﻐﻁﻳﺔ ﺭﺟﻠﻬﺎ ﺑﻠﺑﺱ ﺍﻟﺟﻭﺭﺏ ﺃﻡ‬ ‫ﻳﻛﻔﻲ ﺃﻥ ﺗﺳﺩﻝ ﻋﺑﺎءﺗﻬﺎ ﻋﻠﻰ ﺟﻭﺯﺓ ﺍﻟﻘﺩﻡ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ ﺳﺗﺭ ﺟﻣﻳﻊ ﺑﺩﻧﻬﺎ ﻋﻥ ﺍﻟﻧﺎﻅﺭ ﺍﻷﺟﻧﺑﻲ ﻣﺎ ﻋﺩﺍ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ‬  ‫ﺷﺭﻳﻁﺔ ﺃﻥ ﻳﻛﻭﻧﺎ ﺧﺎﻟﻳﻳﻥ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺄﻧﻪ ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ‬ ‫ﻟﺑﺱ ﺍﻟﺟﻭﺭﺏ ﺍﻟﺳﺎﺗﺭ ﺍﻟﺫﻱ ﻻ ﻳﺣﻛﻲ ﻣﺎ ﺗﺣﺗﻪ ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺏ‪ ،‬ﻭﻻ ﻳﺟﻭﺯ ﻟﻬﺎ ﻣﻁﻠﻘﺎ ً ﻛﺷﻑ ﺳﺎﻗﻬﺎ‬ ‫ﻭﻗﺩﻣﻬﺎ ﺃﻣﺎﻣﻬﻡ‪.‬‬ ‫ﺱ‪ :70‬ﺍﻟﺧﺎﺗﻡ ﻟﻭ ﻛﺎﻥ ﻋﺎﺩﻳﺎ ً ﺃﻭ ﻓﺿﻳﺎً‪ ،‬ﻟﻛﻥ ﺍﻟﺩﺍﺋﺭﺓ ﺍﻟﻣﺣﻳﻁﺔ ﺑﺎﻟﻔﺿﺔ ﺟﻌﻠﺕ ﻣﻥ ﺍﻟﺫﻫﺏ‪ ،‬ﻓﻬﻝ‬ ‫ﻳﺻﺩﻕ ﻓﻲ ﻣﺛﻠﻪ )ﻟﺑﺱ ﺍﻟﺫﻫﺏ(‪ ،‬ﻭﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﻟﺑﺳﻪ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ﻳﺻﺩﻕ‪ ،‬ﻭﻻ ﻳﺟﻭﺯ ﻟﺑﺳﻪ ﻟﻠﺭﺟﺎﻝ ـ ﻓﻲ ﻓﺭﺽ ﺍﻟﺳﺅﺍﻝ ـ‪.‬‬ ‫ﺱ‪ :71‬ﻅﺎﻫﺭﺓ ﺗﻔﺷﺕ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻧﺳﻭﻳﺔ‪ ،‬ﻭﻫﻲ ﺗﻬﺎﻓﺗﻬﻥ ﻟﺷﺭﺍء ﻣﻼﺑﺱ ﺣﻔﻼﺕ ﺍﻷﻋﺭﺍﺱ‪،‬‬ ‫ﺑﺣﻳﺙ ﻳﺗﻡ ﺍﻟﺗﺑﺿﻊ ﻟﻛﻝ ﻣﻧﺎﺳﺑﺔ ﺑﺣﺟﺔ ﺃﻥ ﺍﻟﻔﺳﺗﺎﻥ ﻗﺩ ﺗﻡ ﻟﺑﺳﻪ ﻭﺷﻭﻫﺩ ﻓﻲ ﺍﻟﺣﻔﻠﺔ ﺍﻟﺳﺎﺑﻘﺔ‪ ،‬ﻣﻣﺎ‬ ‫ﻳﺳﺑﺏ ﺻﺭﻑ ﻣﺑﺎﻟﻎ ﻁﺎﺋﻠﺔ‪ ،‬ﻭﻟﻠﻌﻠﻡ ﻓﺈﻥ ﺍﻟﻔﺳﺗﺎﻥ ﺍﻟﺳﺎﺑﻕ ﻳﺑﻘﻰ ﻓﻲ ﺍﻷﺩﺭﺍﺝ‪ ،‬ﻣﺎ ﻫﻲ ﺗﻭﺟﻳﻬﺎﺗﻛﻡ‬ ‫ﺑﺧﺻﻭﺹ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ؟‬ ‫ﺝ‪ :‬ﻳﻧﺑﻐﻲ ﻟﻠﻣﺭﺃﺓ ﺍﻟﻣﺅﻣﻧﺔ ﺃﻥ ﺗﻅﻬﺭ ﻓﻲ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﺣﻔﻼﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﺑﻣﻼﺑﺱ ﻣﺣﺗﺷﻣﺔ‬ ‫ﺎﺗﺭﺓ ﻭﺧﺎﺻﺔ ﻣﻊ ﻭﺟﻭﺩ ﺍﺣﺗﻣﺎﻝ ﺍﻟﺗﻘﺎﻁ ﺍﻟﺻﻭﺭ ﻭﺗﺳﺭّﺑﻬﺎ ﺇﻟﻰ ﺧﺎﺭﺝ ﻫﺫﻩ ﺍﻟﺣﻔﻼﺕ ـ ﻭﺍﻟﻌﻳﺎﺫ ﺑﺎہﻠﻟ‬ ‫ـ ﻭﺃﻣﺎ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﺍﻟﺳﺅﺍﻝ ﻓﻘﺩ ﻳﻛﻭﻥ ﺫﻟﻙ ﻣﻥ ﻣﺻﺎﺩﻳﻕ ﺍﻹﺳﺭﺍﻑ ﻭﺍﻟﺗﺑﺫﻳﺭ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫ﻳﻥ َﻭ َﻛﺎﻥَ ﺍﻟ ﱠ‬ ‫ﻛﺗﺎﺑﻪ ﺍﻟﺣﻛﻳﻡ‪» :‬ﺇِﻥﱠ ﺍ ْﻟ ُﻣ َﺑ ﱢﺫ ِﺭﻳﻥَ َﻛﺎ ُﻧﻭ ْﺍ ﺇِ ْﺧ َﻭﺍﻥَ ﺍﻟ ﱠ‬ ‫ﺷ ْﻳ َﻁﺎﻥُ ﻟ َِﺭ ﱢﺑ ِﻪ َﻛﻔُﻭﺭﺍً«‪ .‬ﺍﻹﺳﺭﺍء‪.27 /‬‬ ‫ﺷ َﻳﺎﻁِ ِ‬ ‫ﺱ‪ :72‬ﻫﻝ ﻳﺟﻭﺯ ﻟﺑﺱ ﺑﻧﻁﻠﻭﻥ ﺍﻟﺟﻳﻧﺯ ﻟﻠﻣﺭﺃﺓ؟ ﻭﻣﺎ ﻫﻭ ﺍﻟﻠﺑﺎﺱ ﺍﻟﻣﻠﻔﺕ ﻟﻠﻧﻅﺭ ﺑﺭﺃﻳﻛﻡ ﺍﻟﺷﺭﻳﻑ؟‬ ‫ﻭﺑﺭﺃﻳﻛﻡ ﻣﺎ ﻫﻭ ﺍﻟﻠﺑﺎﺱ ﺍﻟﺷﺭﻋﻲ ﺍﻟﺣﻘﻳﻘﻲ ﻟﻠﻣﺭﺃﺓ‪ :‬ﻫﻝ ﺍﻟﻌﺑﺎءﺓ ﺍﻟﺳﻭﺩﺍء ﺃﻡ ﻣﺎ ﻳﺳﻣﻰ ﺍﻟﻠﺑﺎﺱ‬ ‫ﺍﻟﺷﺭﻋﻲ؟ ﻭﻣﺎ ﻫﻭ ﺣﻛﻡ ﺍﻟﺳﺎﻓﺭﺓ ﻫﻝ ﺗﻌﺗﺑﺭ ﻛﺎﻓﺭﺓ ﻣﻧﻘﻠﺑﺔ ﻋﻥ ﺍﻟﺩﻳﻥ ﺍﻹﺳﻼﻣﻲ؟ ﻭﻣﺎ ﻫﻭ ﻭﺍﺟﺑﻧﺎ‬ ‫ﺍﻟﺷﺭﻋﻲ ﺗﺟﺎﻩ ﺍﻟﺳﺎﻓﺭﺓ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ ﺃﻥ ﺗﺳﺗﺭ ﺟﻣﻳﻊ ﺟﺳﻣﻬﺎ‪ ،‬ﻣﻥ ﺷﻌﺭ ﺭﺃﺳﻬﺎ ﺣﺗﻰ ﺃﺻﺎﺑﻊ ﻗﺩﻣﻳﻬﺎ‬ ‫ﺑﺳﺎﺗﺭ ﻣﺎ ﻋﺩﺍ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ )ﺑﺷﺭﻁ ﺧﻠﻭﻫﻣﺎ ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺭﻳﺑﺔ ﻭﺍﻻﻓﺗﺗﺎﻥ(‪ ،‬ﻭﻣﻣﺎ‬ ‫ﻳﺟﺏ ﻓﻲ ﺍﻟﺳﺎﺗﺭ ﺃﻥ ﻳﻛﻭﻥ ﻓﺿﻔﺎﺿﺎً‪ ،‬ﺑﺣﻳﺙ ﻻ ﻳﺑﺭﺯ ﻣﻔﺎﺗﻥ ﺍﻟﺟﺳﻡ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻛﻭﻥ ﺷﻔﺎﻓﺎ ً ﺑﺣﻳﺙ‬ ‫ﻳﺣﻛﻲ ﻣﺎ ﺗﺣﺗﻪ‪ ،‬ﻭﺃﻥ ﻳﻛﻭﻥ ﺧﺎﻟﻳﺎ ً ﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻭﺃﻥ ﻻ ﻳﻛﻭﻥ ﻟﺑﺎﺱ ﺷﻬﺭﺓ‪ .‬ﻭﻓﻲ ﺍﻟﻌﺑﺎءﺓ ﺍﻟﺳﻭﺩﺍء‬ ‫ﺍﻟﻌﺭﺑﻳﺔ ﺍﻗﺗﺩﺍء ﺑﺎﻟﺳﻳﺩﺓ ﺍﻟﻁﺎﻫﺭﺓ ﻓﺎﻁﻣﺔ ﺍﻟﺯﻫﺭﺍء )ﺳﻼﻡ ﷲ ﻋﻠﻳﻬﺎ( ﺍﻟﺗﻲ ﻳﺄﻣﻝ ﺍﻟﺟﻣﻳﻊ ﺷﻔﺎﻋﺗﻬﺎ‬ ‫ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻭ ﺍﻟﺳﺎﺗﺭ ﺍﻷﻓﺿﻝ‪ .‬ﻭﺍﻟﺳﺎﻓﺭﺓ ﻏﻳﺭ ﺍﻟﻣﻌﺎﻧﺩﺓ ﻓﻲ ﻣﺳﺄﻟﺔ ﻭﺟﻭﺏ ﺍﻟﺣﺟﺎﺏ‬  ‫ﻟﻳﺳﺕ ﻛﺎﻓﺭﺓ‪ ،‬ﺑﻝ ﻳﺟﺏ ﺇﺭﺷﺎﺩﻫﺎ ﺇﻟﻰ ﺣﻛﻡ ﷲ ﺑﻭﺟﻭﺏ ﺍﻟﺣﺟﺎﺏ ﻭﺇﻗﻧﺎﻋﻬﺎ ﺑﻭﺟﻭﺑﻪ ﺷﺭﻋﺎً‪ ،‬ﻭﺫﻟﻙ‬ ‫ﺑﺎﻟﺣﻛﻣﺔ ﻭﺍﻟﻣﻭﻋﻅﺔ ﺍﻟﺣﺳﻧﺔ‪ ،‬ﻭﺑﻧﺷﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻌﻧﻳﺔ ﺑﻬﺫﺍ‪.‬‬ ‫ﺱ‪ :73‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺍﻟﺗﺯﻳﻥ ﻓﻲ ﺍﻟﻣﻭﺿﻊ ﺍﻟﺫﻱ ﻳﺣﻝ ﻛﺷﻔﻪ ﻣﻥ ﺑﺩﻧﻬﺎ ﻣﺛﻝ ﺍﻟﻛﺣﻝ ﻭﺍﻟﺧﺎﺗﻡ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﻣﻔﺭﻭﺽ ﺍﻟﺳﺅﺍﻝ ﻻ ﻳﺟﻭﺯ ﺇﻅﻬﺎﺭﻩ ﻟﻸﺟﻧﺑﻲ‪.‬‬ ‫ﺱ‪ :74‬ﻓﺗﺎﺓ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺟﺎﻣﻌﻳﺔ‪ ،‬ﻭﻫﻲ ﻏﻳﺭ ﻣﺗﺯﻭﺟﺔ‪ ،‬ﺗﺭﻳﺩ ﺣﻑ ﺣﺎﺟﺑﻳﻬﺎ ﺍﻟﻛﺛﻳﻔﻳﻥ‬ ‫ﻟﺗﻬﺫﻳﺑﻬﻣﺎ ﻓﻘﻁ‪ ،‬ﻣﻊ ﺣﺭﺻﻬﺎ ﻋﻠﻰ ﺗﺟﻧﺏ ﺟﻌﻠﻬﻣﺎ ﻻﻓﺗﻳﻥ ﻟﻠﻧﻅﺭ ﻗﺩﺭ ﺍﻹﻣﻛﺎﻥ‪ ..‬ﻓﻬﻝ ﻳﻣﻛﻧﻬﺎ ﺫﻟﻙ‪،‬‬ ‫ﻣﻊ ﺍﻟﻌﻠﻡ ﺃﻧﻬﺎ ﻻ ﺗﻠﺑﺱ ﺍﻟﺑﻭﺷﻳﺔ‪ ،‬ﻭﻟﻛﻧﻬﺎ ﻣﻠﺗﺯﻣﺔ ﺑﻌﺑﺎءﺓ ﺍﻟﺭﺃﺱ ﻭﺍﻟﺣﺟﺎﺏ ﺍﻷﺳﻭﺩ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻋﺩﱠ ﺍﻟﻌﺭﻑ ﺫﻟﻙ ﺯﻳﻧﺔ ﻳﺟﺏ ﻋﻠﻳﻬﺎ ﺳﺗﺭ ﺍﻟﻭﺟﻪ ﻣﻌﻪ‪.‬‬  ‫ﺍﺣﻛﺎﻡ ﺍﻟﻣﺳﺎﻓﺭ‬ ‫ﺱ‪ :1‬ﺃﺩﺭﺱ ﻓﻲ ﺟﺎﻣﻌﺔ ﺗﺑﻌﺩ ﻋﻥ ﻣﺣﻝ ﺇﻗﺎﻣﺗﻲ )‪ (400‬ﻛﻡ‪ ،‬ﻭﻗﺩ ﺃﻗﻣﺕ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ ﺃﻛﺛﺭ ﻣﻥ‬ ‫ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻟﺫﻟﻙ ﺃﺅﺩﻱ ﺻﻼﺗﻲ ﺗﻣﺎﻣﺎ ً ﺑﺩﻭﻥ ﻗﺻﺭ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺄﻧﻲ ﺃﻋﻭﺩ ﺇﻟﻰ ﻣﺳﻘﻁ ﺭﺃﺳﻲ ﺃﺳﺑﻭﻋﻳﺎ ً‪ ،‬ﻣﺎ‬ ‫ﻫﻭ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﺑﻳﻥ ﻣﺳﻘﻁ ﺭﺃﺳﻲ ﻭﺑﻳﻥ ﺍﻟﺑﻠﺩ ﺍﻟﺫﻱ ﺗﻘﻊ ﻓﻳﻪ ﺍﻟﺟﺎﻣﻌﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻗﻣﺕ ﻓﻲ ﺑﻠﺩﻙ ﺃﻭ ﻓﻲ ﻣﺣﻝ ﺩﺭﺍﺳﺗﻙ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﺎﻧﻙ ﺗﻘﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﺑﻌﺩ ﻓﺗﺭﺓ‬ ‫ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻓﺗﻛﻭﻥ ﺻﻼﺗﻙ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﻗﺻﺭﺍً‪ ،‬ﻭﺗﺗﻡ ﻓﻲ ﻣﺣﻝ ﺩﺭﺍﺳﺗﻙ ﻷﻧﻪ ﻛﻭﻁﻧﻙ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺳﺎﺋﺭ‬ ‫ﺍﻟﺳﻔﺭﺍﺕ )ﻏﻳﺭ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﺑﻌﺩ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺷﺭﺓ( ﻓﺗﺗﻡ ﻓﻲ ﺑﻠﺩﻙ ﻭﻓﻲ ﻣﺣﻝ ﺍﻟﺩﺭﺍﺳﺔ ﻭﻓﻲ ﺍﻟﻁﺭﻳﻕ‬ ‫ﺑﻳﻧﻬﻣﺎ ﺫﻫﺎﺑﺎ ً ﻭﺇﻳﺎﺑﺎ ً‪.‬‬ ‫ﺱ‪ :2‬ﻣﻥ ﺃﻳﻥ ﻳﺑﺩﺃ ﺣﺳﺎﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻓﻲ ﺍﻟﻣﺩﻥ ﺍﻟﻛﺑﻳﺭﺓ؟‬ ‫ﺝ‪ :‬ﻣﻥ ﺁﺧﺭ ﺍﻟﻣﺩﻳﻧﺔ ﺑﻼ ﻓﺭﻕ ﺑﻳﻥ ﺍﻟﻣﺩﻥ ﺍﻟﻛﺑﻳﺭﺓ ﻭﺍﻟﺻﻐﻳﺭﺓ‪.‬‬ ‫ﺱ‪ :3‬ﺍﻟﺷﺧﺹ ﺍﻟﺫﻱ ﻳﻘﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻳﻭﻣﻳﺎ ً ﺇﻟﻰ ﻣﻘﺭ ﻋﻣﻠﻪ‪ ،‬ﻫﻝ ﻳﺻﺩﻕ ﻋﻠﻳﻪ ﻋﻧﻭﺍﻥ ﻛﺛﻳﺭ‬ ‫ﺍﻟﺳﻔﺭ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺄﻥ ﻣﻘﺭ ﻋﻣﻠﻪ ﻣﻌﻳﻥ ﻭﺛﺎﺑﺕ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ﻳﺻﺩﻕ ﻋﻠﻳﻪ ﻋﻧﻭﺍﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‪.‬‬ ‫ﺱ‪ :4‬ﻓﻲ ﺃﻣﺭﻳﻛﺎ ﻳﻛﻭﻥ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﻳﺎﻥ ﺃﻥ ﺍﻟﻁﺎﻟﺏ ﻳﻘﻳﻡ ﻓﻲ ﻣﻛﺎﻥ ﻭﺩﺭﺍﺳﺗﻪ ﺍﻟﻳﻭﻣﻳﺔ ﻓﻲ ﻣﻛﺎﻥ‬ ‫ﺁﺧﺭ ﻭﺑﻳﻧﻬﻣﺎ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ‪ ،‬ﻓﻣﺎ ﻫﻭ ﺣﻛﻡ ﺻﻼﺗﻪ ﻭﺻﻭﻣﻪ‪ ،‬ﻋﻠﻣﺎ ً ﺃﻧﻪ ﻻ ﻳﺗﻣﻛﻥ ﻣﻥ ﺍﻹﻗﺎﻣﺔ‬ ‫ﺷﻬﺭﻳﻥ ﻣﺗﺗﺎﻟﻳﻥ ﻓﻲ ﻣﻛﺎﻥ ﺇﻗﺎﻣﺗﻪ ﻭﻣﺳﻛﻧﻪ‪ ،‬ﻭﺳﺑﺏ ﻋﺩﻡ ﺍﻹﻗﺎﻣﺔ ﻟﻳﺱ ﺍﺭﺗﺑﺎﻁﻪ ﺑﺎﻟﺩﺭﺍﺳﺔ ﺍﻟﻳﻭﻣﻳﺔ‬ ‫ﻭﺇﻧﻣﺎ ﻣﺭﺗﺑﻁ ﺑﺎﻟﺳﻔﺭ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻌﻁﻠﺔ ﺍﻷﺳﺑﻭﻋﻳﺔ؟‬ ‫ﺝ‪ :‬ﻳﺗﻡ ﺻﻼﺗﻪ ﻭﻳﺻﻭﻡ ﻷﻧﻪ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‪.‬‬ ‫ﻟﻐﺭﺽ ﻻ ﻳﺭﺗﺑﻁ ﺑﺎﻟﻌﻣﻝ‪،‬‬ ‫ﺱ‪ :5‬ﺃﺣﺩ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻳﻘﻁﻊ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻳﻭﻣﻳﺎ َ ﻣﻥ ﺑﻠﺩﻩ ﺇﻟﻰ ﻣﻘﺭ ﻋﻣﻠﻪ‬ ‫ٍ‬ ‫ﻫﻝ ﻳﻁﻠﻕ ﻋﻠﻳﻪ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ؟ ﻭﻣﺎ ﻫﻲ ﻛﻳﻔﻳﺔ ﺍﻟﺻﻼﺓ ﺃﺛﻧﺎء ﺳﻔﺭﻩ ﺇﻟﻰ ﺑﻠﺩ ﺁﺧﺭ ﻏﻳﺭ ﺍﻟﺑﻠﺩﺓ ﺍﻟﺗﻲ ﺑﻬﺎ‬ ‫ﻣﻘﺭ ﻋﻣﻠﻪ‪ ،‬ﻗﺻﺭ ﺃﻡ ﺗﻣﺎﻡ ﺃﻡ ﺍﻻﺛﻧﺎﻥ ﻣﻌﺎ ً ﺇﺫﺍ ﻟﻡ ﻳﻧﻭ ﺍﻹﻗﺎﻣﺔ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ‪ ،‬ﻭﻋﻠﻳﻪ ﺃﻥ ﻳﺗﻡ ﺻﻼﺗﻪ ﻭﻳﺻﻭﻡ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺷﻕ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻓﻳﻘﺻﺭ ﻓﻲ ﺻﻼﺗﻪ‪.‬‬ ‫ﺱ‪ :6‬ﺍﻧﺗﻘﻠﺕ ﻣﻥ ﻭﻁﻧﻲ ﺇﻟﻰ ﺑﻼﺩ ﺃﺧﺭﻯ ﺑﻘﺻﺩ ﺍﻟﻌﻣﻝ ﻭﻣﻛﺛﺕ ﺑﺎﻟﻣﺭﺓ ﺍﻷﻭﻟﻰ ﻓﺗﺭﺓ ﻻ ﺗﺗﺟﺎﻭﺯ )‪(13‬‬ ‫ﻳﻭﻣﺎ ً ﺛﻡ ﺭﺟﻌﺕ ﺇﻟﻰ ﻭﻁﻧﻲ ﻭﻣﻛﺛﺕ ﺃﺳﺑﻭﻋﺎ ً ﻭﺍﺣﺩﺍً ﺛﻡ ﻋﺩﺕ ﺇﻟﻰ ﻣﻘﺭ ﻋﻣﻠﻲ ﻓﻲ ﻧﻔﺱ ﺍﻟﺑﻠﺩ ﻭﻣﻛﺛﺕ‬  ‫ﻗﺭﺍﺑﺔ ﺛﻼﺛﺔ ﺷﻬﻭﺭ ﺗﺧﻠﻠﻬﺎ ﺳﻔﺭﺓ ﻭﺍﺣﺩﺓ ﻟﻣﺩﺓ )‪ (4‬ﺃﻳﺎﻡ‪ ،‬ﻓﻬﻝ ﻳﻌﺗﺑﺭ ﻫﺫﺍ ﺍﻟﺑﻠﺩ ﻭﻁﻧﺎ ﻟﻲ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﻛﻭﻥ ﻭﻁﻧﺎ ً ﻟﻪ ﺇﻻ ﺇﺫﺍ ﻗﺻﺩ ﺍﻻﺳﺗﻳﻁﺎﻥ‪.‬‬ ‫ﺱ‪ :7‬ﻣﺎ ﺍﻟﺣﻛﻡ ﺇﺫﺍ ﺻﻠﻰ ﺷﺧﺹ ﻓﺭﻳﺿﺔ ﻓﻲ ﻣﻛﺎﻥ ﻭﺳﺎﻓﺭ ﺇﻟﻰ ﺑﻠﺩ ﺁﺧﺭ ﻭﺣﺎﻥ ﻭﻗﺕ ﺍﻟﺻﻼﺓ ﻟﻧﻔﺱ‬ ‫ﺍﻟﻔﺭﻳﺿﺔ ﺍﻟﺗﻲ ﺻﻼﻫﺎ‪ ،‬ﻫﻝ ﻳﺻﻠﻲ ﺃﻡ ﺇﻥ ﺍﻟﺻﻼﺓ ﺍﻟﺗﻲ ﺻﻼّﻫﺎ ﻓﻲ ﺑﻠﺩﻩ ﺗﻛﻔﻲ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ‪.‬‬ ‫ﺱ‪ :8‬ﺃﻧﺎ ﻣﻥ ﻣﻭﺍﻟﻳﺩ ﺑﻠﺩ ﻣﻌﻳﻥ‪ ،‬ﻟﻛﻧﻧﻲ ﻋﺯﻓﺕ ﻋﻥ ﺍﻟﺳﻛﻥ ﻓﻳﻪ ﻧﻬﺎﺋﻳﺎً‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺻﻼﺗﻲ ﻭﺻﻳﺎﻣﻲ‬ ‫ﻓﻳﻪ‪ ،‬ﻫﻝ ﺃﺻﻠﻲ ﻗﺻﺭﺍً ﻭﺃﻓﻁﺭ ﺇﺫﺍ ﺯﺭﺗﻪ ﻣﺳﺗﻘﺑﻼً ﺭﻏﻡ ﻭﺟﻭﺩ ﻣﻧﺯﻝ ﻭﺍﻟﺩﻱ ﻓﻳﻪ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻋﺭﺽ ﻋﻥ ﺑﻠﺩﻩ ﻭﺧﺭﺝ ﻣﻧﻪ ﻛﻣﺎ ﻫﻭ ﺍﻟﺣﺎﻝ ﻓﻲ ﺍﻟﺳﺅﺍﻝ ﻓﺣﻛﻣﻪ ﺣﻛﻡ ﺍﻟﻣﺳﺎﻓﺭ ﻳﻘﺻﺭ‬ ‫ﻭﻳﻔﻁﺭ‪.‬‬ ‫ﺱ‪ :9‬ﺃﻗﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻳﻭﻣﻳﺎ ً ﺇﻟﻰ ﻣﻭﻗﻊ ﻋﻣﻠﻲ‪ ،‬ﻭﺃﺻﻠﻲ ﺗﻣﺎﻣﺎً‪ ،‬ﻟﻛﻥ ﺃﺣﻳﺎﻧﺎ ً ﺃﺗﻭﺟﻪ ﻣﻥ‬ ‫ﻣﻭﻗﻊ ﻋﻣﻠﻲ ﺇﻟﻰ ﻣﻭﺍﻗﻊ ﺃﺧﺭﻯ ﻟﻠﻌﻣﻝ ﻧﻔﺳﻪ‪ ،‬ﻭﻗﺩ ﺗﻛﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺩﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺃﻭ ﺃﻛﺛﺭ‪،‬‬ ‫ﻓﻛﻳﻑ ﺗﺅﺩﻯ ﺍﻟﺻﻼﺓ‪ ،‬ﻗﺻﺭﺍً ﺃﻡ ﺗﻣﺎﻣﺎً؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻧﺕ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﺃﻱ ﻟﻡ ﺗﺑﻕ ﻓﻲ ﻣﻛﺎﻥ ﻭﺍﺣﺩ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻌﻠﻳﻙ ﺃﻥ ﺗﺻﻠﻲ ﺗﻣﺎﻣﺎً‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺗﻘﺻﺭ‪.‬‬ ‫ﺱ‪ :10‬ﺃﻗﻳﻡ ﻓﻲ ﻣﺩﻳﻧﺔ ﻏﻳﺭ ﻣﺩﻳﻧﺗﻲ ﻟﻠﺩﺭﺍﺳﺔ ﻭﻫﻲ ﺗﺑﻌﺩ ﻣﺳﺎﻓﺔ ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ ﻋﻥ ﺑﻠﺩﻱ‪ ،‬ﻓﻲ ﺃﺛﻧﺎء‬ ‫ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺑﻠﺩﻱ ﻧﺗﻭﻗﻑ ﻟﻠﺻﻼﺓ ﺑﻌﺩ ﻗﻁﻊ ﻣﺳﺎﻓﺔ ﻣﻥ ﻣﻭﻗﻊ ﺍﻟﺩﺭﺍﺳﺔ ﻓﻬﻝ ﺃﻗﺻﺭ ﻓﻲ ﺍﻟﺻﻼﺓ ﺃﻡ‬ ‫ﺃﺗﻡ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻧﺕ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﺑﺣﻳﺙ ﻻ ﺗﻘﻳﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﻣﻛﺎﻥ ﻭﺍﺣﺩ ﻓﻌﻠﻳﻙ ﺃﻥ ﺗﺗﻡ ﺻﻼﺗﻙ‪.‬‬ ‫ﺱ ‪ :11‬ﻁﺎﻟﺏ ﻳﺩﺭﺱ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ ﻟﻣﺩﺓ ﺃﺭﺑﻊ ﺳﻧﻭﺍﺕ ﻭﻫﻲ ﺗﺑﻌﺩ ﻋﻥ ﻣﺳﻛﻧﻪ ﺃﻛﺛﺭ ﻣﻥ ‪ 25‬ﻛﻡ‪،‬‬ ‫ﻓﻬﻝ ﺣﻛﻣﻪ ﻓﻲ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻭﻡ ﺣﻛﻡ ﻣﻥ ﻋﻣﻠﻪ ﻓﻲ ﺍﻟﺳﻔﺭ؟‬ ‫ﺝ‪ :‬ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﻭﻳﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :12‬ﺍﻟﺫﻱ ﻭﺟﺏ ﻋﻠﻳﻪ ﺍﻟﻘﺻﺭ ﺇﺫﺍ ﺃﺗﻡ ﺻﻼﺗﻪ ﻋﺎﻣﺩﺍً‪ ،‬ﺩﺍﺧﻝ ﺍﻟﻭﻗﺕ ﺃﻭ ﺧﺎﺭﺟﻪ ﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬ ‫ﺝ ‪ :‬ﺑﻁﻠﺕ ﺻﻼﺗﻪ ﻭﻳﺟﺏ ﻋﻠﻳﻪ ﺍﻹﻋﺎﺩﺓ ﻓﻲ ﺍﻟﻭﻗﺕ‪ ،‬ﻭﺧﺎﺭﺟﻪ ﺇﺫﺍ ﺃﺗﻡ ﻋﺎﻣﺩﺍً‪.‬‬ ‫ﺱ‪ :13‬ﻣﺎ ﻫﻭ ﺣﺩ ﺍﻟﺗﺭﺧﺹ؟‬  ‫ﺝ ‪ :‬ﻫﻭ ﺍﻟﻣﻛﺎﻥ ﺍﻟﺫﻱ ﻟﻭ ﺃﺭﺍﺩ ﺍﻟﻣﺳﺎﻓﺭ ﺍﻟﺻﻼﺓ ﻓﻳﻪ ﻭﺟﺏ ﻋﻠﻳﻪ ﺃﻥ ﻳﻘﺻﺭ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺋﻣﺎ ً ﺟﺎﺯ‬ ‫ﻟﻪ ﺍﻹﻓﻁﺎﺭ‪ ،‬ﻭﻳﻛﻭﻥ ﺫﻟﻙ ﻋﻧﺩ ﺧﻔﺎء ﺍﻟﺟﺩﺭﺍﻥ ﻭﻋﺩﻡ ﺳﻣﺎﻉ ﺍﻵﺫﺍﻥ ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺳﻔﺭ ﻭﻧﻬﺎﻳﺗﻪ‪.‬‬ ‫ﺱ‪ :14‬ﻣﺎ ﺣﻛﻡ ﻣﻥ ﻧﻭﻯ ﺍﻹﻗﺎﻣﺔ ﻟﻛﻧﻪ ﻋﻘﺩﻫﺎ ﻋﻠﻰ ﺃﻣﺭ ﻣﻌﻳﻥ؟‬ ‫ﺝ ‪ :‬ﻻ ﻳﺻﺢ ﻋﻘﺩ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺃﻣﺭ ﻏﻳﺭ ﻣﻌﻠﻭﻡ‪ ،‬ﻭﺣﻳﻧﺋﺫ ﻳﻘﺻﺭ‪.‬‬ ‫ﺱ‪ :15‬ﻣﺎ ﻫﻭ ﺍﻟﻭﻁﻥ ﺍﻻﺗﺧﺎﺫﻱ؟ ﻭﻫﻝ ﺗﺟﺭﻱ ﻋﻠﻳﻪ ﺃﺣﻛﺎﻡ ﺍﻟﻭﻁﻥ ﺍﻷﺻﻠﻲ؟‬ ‫ﺝ ‪ :‬ﺍﻟﻭﻁﻥ ﺍﻻﺗﺧﺎﺫﻱ ‪ :‬ﻫﻭ ﺍﻟﻣﻛﺎﻥ ﺍﻟﺫﻱ ﻳﺗﺧﺫﻩ ﻟﻠﺳﻛﻧﻰ ﻟﻣﺩﺓ ﻁﻭﻳﻠﺔ ﻣﻥ ﺍﻟﺯﻣﺎﻥ ﻛﺳﻧﺗﻳﻥ ﺃﻭ‬ ‫ﺃﻛﺛﺭ‪.‬ﻭﺣﻛﻡ ﺍﻟﻭﻁﻥ _ ﺳﻭﺍء ﻛﺎﻥ ﺃﺻﻠﻳﺎ ﺍﻭ ﺍﺗﺧﺎﺫﻳﺎ _ ﻫﻭ ﺍﻹﺗﻣﺎﻡ ﻭﺍﻟﺻﻳﺎﻡ‪ ،‬ﻣﺎﺩﺍﻡ ﻟﻡ ﻳﻌﺭﺽ ﻋﻧﻪ‪.‬‬ ‫ﺱ‪ :16‬ﺇﺫﺍ ﺻﺎﻡ ﺍﻟﻣﺳﺎﻓﺭ ﺟﺎﻫﻼً ﺑﺎﻟﺣﻛﻡ ﺃﻭ ﻧﺎﺳﻳﺎ ً ﻓﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬ ‫ﺝ ‪ :‬ﺇﺫﺍ ﺻﺎﻡ ﺍﻟﻣﺳﺎﻓﺭ ﺟﺎﻫﻼً ﺑﺎﻟﺣﻛﻡ ﻭﻋﻠﻡ ﻓﻲ ﺃﺛﻧﺎء ﺍﻟﻧﻬﺎﺭ ﺑﻁﻝ ﺻﻭﻣﻪ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻳﻌﻠﻡ ﺇﻟﻰ‬ ‫ﺍﻟﻣﻐﺭﺏ ﺻﺢ ﺻﻭﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻧﺎﺳﻳﺎ ً ﻓﺻﻭﻣﻪ ﺑﺎﻁﻝ ﻭﻋﻠﻳﻪ ﺍﻟﻘﺿﺎء ﻓﻘﻁ‪.‬‬ ‫ﺱ‪ :17‬ﺷﺧﺹ ﻳﻌﻣﻝ ﻓﻲ ﻣﻛﺎﻥ ﺩﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ‪ ،‬ﻭﻣﻥ ﻫﻧﺎﻙ ﻳﺭﺳﻝ ﻷﺟﻝ ﺍﻟﻌﻣﻝ ﺇﻟﻰ ﻣﺎ‬ ‫ﻓﻳﻪ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻣﻥ ﻣﻛﺎﻥ ﻋﻣﻠﻪ‪ ،‬ﻭﻟﻛﻥ ﺃﺣﻳﺎﻧﺎ ً ﻳﺭﺳﻝ ﻛﻝ ﺃﺳﺑﻭﻉ‪ ،‬ﻭﺃﺣﻳﺎﻧﺎ ً ﻛﻝ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪،‬‬ ‫ﻭﺃﺣﻳﺎﻧﺎ ً ﺃﺧﺭﻯ ﻛﻝ ﺷﻬﺭ ﻣﺭﺓ‪ ،‬ﻭﺭﺑﻣﺎ ﻻ ﻳﺭﺳﻝ ﻓﻲ ﺷﻬﺭ ﺃﺑﺩﺍً‪ ،‬ﻓﻬﻝ ﻫﻭ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ؟ ﻛﻳﻑ ﻳﺻﻠﻲ‬ ‫ﻭﻳﺻﻭﻡ؟‬ ‫ﺝ ‪ :‬ﻋﻠﻳﻪ ﺃﻥ ﻳﺗﻡ ﻓﻲ ﺻﻼﺗﻪ ﻭﻳﺻﻭﻡ‪ ،‬ﻓﺈﻥ ﻣﻥ ﺳﺎﻓﺭ ﻣﺭﺗﻳﻥ ﻭﻟﻡ ﻳﺑﻕ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﻣﻛﺎﻥ ﻳﺗﻡ‪،‬‬ ‫ﻧﻌﻡ ﺇﺫﺍ ﺑﻘﻲ ﻓﻲ ﻣﻛﺎﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻳﻘﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺱ‪ :18‬ﺇﺫﺍ ﻧﻭﻯ ﺷﺧﺹ ﺯﻳﺎﺭﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺭﺿﺎ)ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ( ﻭﻛﺎﻥ ﻳﻧﻭﻱ ﺍﻹﻗﺎﻣﺔ ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﺓ‬ ‫ﺃﻳﺎﻡ‪ ،‬ﻭﻟﻛﻧﻪ ﻗﺩ ﻳﺫﻫﺏ ﺇﻟﻰ ﺯﻳﺎﺭﺓ ﺑﻌﺽ ﺍﻟﻣﺭﺍﻗﺩ ﺍﻟﻣﻘﺩﺳﺔ ﻫﻧﺎﻙ‪ ،‬ﻭﺗﻛﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺃﻛﺛﺭ ﻣﻥ ﺍﻟﻣﺳﺎﻓﺔ‬ ‫ﺍﻟﺷﺭﻋﻳﺔ ﻓﻬﻝ ﺗﻛﻭﻥ ﺍﻟﺻﻼﺓ ﺗﻣﺎﻣﺎ ً ﺃﻡ ﻗﺻﺭﺍً؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻋﻠﻡ ﻣﻥ ﺍﻷﻭﻝ ﺑﺧﺭﻭﺟﻪ ﺇﻟﻰ ﺣﺩ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺧﻼﻝ ﺍﻟﻌﺷﺭﺓ ﺃﻭ ﺍﺣﺗﻣﻝ ﺫﻟﻙ ﺍﺣﺗﻣﺎﻝ‬ ‫ﻋﻘﻼﺋﻳﺎ ً ﻓﺈﻧﻪ ﻳﻘﺻﺭ ﻭﻻ ﺗﺻﺢ ﺇﻗﺎﻣﺗﻪ ﻭﻛﺫﺍ ﻳﻘﺻﺭ ﺇﺫﺍ ﺧﺭﺝ ﻭﺭﺟﻊ ﻭﻟﻡ ﻳﺭﻳﺩ ﺍﻟﺑﻘﺎء ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻣﻥ‬ ‫ﺟﺩﻳﺩ‪.‬‬ ‫ﺱ‪ :19‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻣﻛﻠﻑ ﻳﻌﻣﻝ ﻓﻲ ﻣﻧﻁﻘﺔ ﻻ ﺗﺑﻌﺩ ﻋﻥ ﻭﻁﻧﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ‪ ،‬ﻭﻟﻛﻧﻪ ﻳﺑﻌﺙ ﻣﻥ ﻗﺑﻝ‬ ‫ﺇﺩﺍﺭﺓ ﺍﻟﻌﻣﻝ ﺇﻟﻰ ﻣﻧﻁﻘﺔ ﺃﺧﺭﻯ ﺗﺑﻌﺩ ﻋﻥ ﻣﻘﺭ ﺍﻟﻌﻣﻝ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻭﺫﻟﻙ ﻟﻣﺩﺓ ﻁﻭﻳﻠﺔ‪ ،‬ﻓﻬﻝ ﻳﻧﻁﺑﻕ‬  ‫ﻋﻠﻳﻪ ﻋﻧﻭﺍﻥ ﻣﻥ ﺷﻐﻠﻪ ﻓﻲ ﺍﻟﺳﻔﺭ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ‪.‬‬ ‫ﺱ‪ :20‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻣﻛﻠﻑ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻟﻌﻣﻠﻪ ﻭﺟﺏ ﻋﻠﻳﻪ ﺍﻟﺗﻣﺎﻡ ﻓﻬﻝ ﻳﺟﺭﻱ ﻋﻠﻳﻪ ﺣﻛﻡ ﺍﻟﺗﻣﺎﻡ‬ ‫ﻭﺍﻟﺻﻳﺎﻡ ﻓﻲ ﻛﻝ ﺃﺳﻔﺎﺭﻩ ﻭﺍﻥ ﻛﺎﻧﺕ ﻟﻐﻳﺭ ﺍﻟﻌﻣﻝ‪ ،‬ﺃﻡ ﻳﺧﺗﺹ ﺍﻟﺣﻛﻡ ﺑﺎﻟﺳﻔﺭ ﺍﻟﺫﻱ ﻳﻌﺩ ﻣﻘﺩﻣﺔ ﻟﻌﻣﻠﻪ؟‬ ‫ﺝ‪ :‬ﻳﺗﻡ ﻓﻲ ﺍﻟﺳﻔﺭ ﺍﻟﺫﻱ ﻟﻠﻌﻣﻝ‪.‬‬ ‫ﺱ‪ :21‬ﻣﺎ ﻫﻭ ﺍﻟﻣﻧﺎﻁ ﻓﻲ ﻣﺳﺄﻟﺔ ﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺍﻟﻭﻁﻥ؟ ﻭﻫﻝ ﺗﻌﺩ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺗﺯﻭﺟﺔ ﻓﻲ ﻏﻳﺭ‬ ‫ﻭﻁﻧﻬﺎ ﻣﻊ ﺗﺭﺩﺩﻫﺎ ﺇﻟﻰ ﻭﻁﻧﻬﺎ ﺑﻳﻥ ﺍﻟﺣﻳﻥ ﻭﺍﻵﺧﺭ ﻣﻌﺭﺿﺔ ﻋﻥ ﺍﻟﻭﻁﻥ ﺍﻷﻭﻝ؟‬ ‫ﺝ‪ :‬ﺍﻟﻣﻧﺎﻁ ﻫﻭ ﻗﺻﺩ ﺍﻟﺷﺧﺹ‪،‬ﻣﻊ ﻓﻌﻠﻳﺔ ﺍﻹﻋﺭﺍﺽ ﻭﺍﻟﺧﺭﻭﺝ ﻭﺍﻟﺣﻛﻡ ﻓﻲ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺗﺯﻭﺟﺔ ﺗﺎﺑﻊ‬ ‫ﻟﻘﺻﺩﻫﺎ ﻻ ﻟﻘﺻﺩ ﺯﻭﺟﻬﺎ‪.‬‬ ‫ﺱ‪ -22‬ﻣﺗﻰ ﻳﻛﻭﻥ ﺍﻹﻧﺳﺎﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‪ ،‬ﻫﻝ ﻳﻌﺗﺑﺭ ﻋﺩﺩ ﺍﻷﻳﺎﻡ ﺍﻟﺗﻲ ﻳﻘﺿﻳﻬﺎ ﻓﻲ ﻭﻁﻧﻪ ﻭﺳﻔﺭﺍﺗﻪ؟‬ ‫ﺝ‪ -‬ﺇﺫﺍ ﺗﻌﺩﺩﺕ ﺳﻔﺭﺍﺗﻪ ﻟﻠﻌﻣﻝ ﺃﻭ ﻟﻠﺩﺭﺍﺳﺔ ﻭﻟﻡ ﻳﺗﺧﻠﻝ ﺳﻔﺭﺍﺗﻪ ﺇﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‬ ‫ﻭﻳﺗﻡ ﺻﻼﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻗﺎﻡ ﻓﻲ ﻭﻁﻧﻪ ﺃﻭ ﺃﻱ ﻣﻛﺎﻥ ﺁﺧﺭ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺛﻡ ﺍﺳﺗﺄﻧﻑ ﺍﻟﺳﻔﺭ ﻳﺗﻡ ﺻﻼﺗﻪ ﻣﻥ‬ ‫ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬ ‫ﺱ‪ -23‬ﻣﺎ ﻫﻭ ﺣﺩ ﺍﻟﺗﺭﺧﺹ؟‬ ‫ﺝ‪ -‬ﻫﻭ ﺍﻟﻣﻛﺎﻥ ﺍﻟﺫﻱ ﻟﻭ ﺃﺭﺍﺩ ﺍﻟﻣﺳﺎﻓﺭ ﺍﻟﺻﻼﺓ ﻓﻳﻪ ﻭﺟﺏ ﻋﻠﻳﻪ ﺃﻥ ﻳﻘﺻﺭ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺋﻣﺎ ً ﺟﺎﺯ ﻟﻪ‬ ‫ﺍﻹﻓﻁﺎﺭ‪ ،‬ﻭﻳﻛﻭﻥ ﻋﻧﺩ ﺧﻔﺎء ﺍﻟﺟﺩﺭﺍﻥ ﻭﻋﺩﻡ ﺳﻣﺎﻉ ﺍﻵﺫﺍﻥ ﻣﻌﺎ ً‪.‬‬ ‫ﺱ‪ -24‬ﺇﺫﺍ ﻟﻡ ﻳﻧﻭ ﺍﻹﻗﺎﻣﺔ ﻭﺻﻠﻰ ﻗﺻﺭﺍً ﻋﺩﺓ ﺃﻳﺎﻡ‪ ،‬ﺛﻡ ﺃﺭﺍﺩ ﺍﻟﺑﻘﺎء ﺑﻌﺩ ﺫﻟﻙ ﻋﺩﺓ ﺃﻳﺎﻡ ﺃﺧﺭ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺍﻟﻣﺟﻣﻭﻉ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬ ‫ﺝ‪ -‬ﻻ ﻳﻛﻔﻲ ﺍﻟﻣﺟﻣﻭﻉ‪ ،‬ﻓﺎﻧﻪ ﻳﻠﺯﻡ ﻗﺻﺩ ﺍﻟﻌﺷﺭﺓ ﻣﻥ ﺍﻷﻭﻝ‪ ،‬ﻧﻌﻡ ﺇﺫﺍ ﻧﻭﻯ ﺑﻌﺩ ﺫﻟﻙ ﺍﻟﺑﻘﺎء ﻋﺷﺭﺓ ﺃﻳﺎﻡ‬ ‫ﻓﺈﻧﻪ ﻳﺗﻡ‪.‬‬ ‫ﺱ‪ -25‬ﺇﺫﺍ ﻗﺻﺩ ﺍﻹﻗﺎﻣﺔ ﺛﻡ ﺭﺟﻊ ﻋﻥ ﻗﺻﺩﻩ ﻭﻟﻛﻧﻪ ﺻﻠﻰ ﺗﻣﺎﻣﺎ ً ﻗﺑﻝ ﺍﻟﺭﺟﻭﻉ ﻋﻥ ﻗﺻﺩﻩ ﻓﻣﺎ ﻫﻭ‬ ‫ﺍﻟﺣﻛﻡ؟‬ ‫ﺝ‪ -‬ﺇﺫﺍ ﺭﺟﻊ ﻋﻥ ﻗﺻﺩﻩ ﺑﻌﺩ ﺍﻟﺻﻼﺓ ﺍﻟﺭﺑﺎﻋﻳﺔ ﻳﺗﻡ ﻣﺎ ﺩﺍﻡ ﺑﺎﻗﻳﺎً‪ ،‬ﻭ ﺇﻻّ ﻓﻳﻘﺻﺭ‪.‬‬ ‫ﺱ‪ -26‬ﻣﻥ ﺍﺳﺗﻘﺭ ﻓﻲ ﺑﻠﺩ ﻟﺣﺎﺟﺔ ﻳﺭﻳﺩ ﻗﺿﺎءﻫﺎ ﻣﻥ ﻏﻳﺭ ﻗﺻﺩ ﺍﻟﺗﻭﻁﻥ‪ ،‬ﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬  ‫ﺝ‪ -‬ﺇﺫﺍ ﻗﺻﺩ ﺍﻟﺑﻘﺎء ﻓﻳﻪ ﺳﻧﺗﻳﻥ ﺃﻭ ﺃﻛﺛﺭ ﻳﻛﻭﻥ ﺑﺣﻛﻡ ﻭﻁﻧﻪ‪.‬‬ ‫ﺱ‪ -27‬ﻣﻥ ﻗﺻﺩ ﺍﻹﻗﺎﻣﺔ ﻓﻲ ﻣﺩﻳﻧﺔ ﻣﻌﻳﻧﺔ‪ ،‬ﻓﻬﻝ ﻳﺿﺭﻩ ﺍﻟﺗﺟﻭﻝ ﻓﻲ ﺃﻁﺭﺍﻓﻬﺎ ﻭﻣﻧﺎﻁﻘﻬﺎ ﻭﻟﻭ ﻛﺎﻥ‬ ‫ﺧﺎﺭﺟﺎ ً ﻋﻥ ﺣﺩ ﺍﻟﺗﺭﺧﺹ؟ ﻭﻣﺎﺫﺍ ﻟﻭ ﺧﺭﺝ ﻋﻥ ﺣﺩ ﺍﻟﺗﺭﺧﺹ؟‬ ‫ﺝ‪ -‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﻗﺩﺱ ﺳﺭﻩ(‪ :‬ﻳﺗﻡ ﻣﺎ ﻟﻡ ﻳﺧﺭﺝ ﺇﻟﻰ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ‪ ،‬ﻓﺈﺫﺍ ﺧﺭﺝ ﺇﻟﻰ ﺍﻟﻣﺳﺎﻓﺔ‬ ‫ﻗﺻﺭ ﻓﻲ ﺧﺭﻭﺟﻪ ﻭﻋﻧﺩ ﺭﺟﻭﻋﻪ‪ ،‬ﺇﻻّ ﺇﺫﺍ ﻗﺻﺩ ﺑﻌﺩ ﺭﺟﻭﻋﻪ ﺍﻟﺑﻘﺎء ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻣﻥ ﺟﺩﻳﺩ ﻓﺈﻧﻪ ﻳﺭﺟﻊ‬ ‫ّ‬ ‫ﺇﻟﻰ ﺍﻟﺗﻣﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺧﺭﻭﺝ ﺇﻟﻰ ﻣﺎﺩﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻓﻼ ﻳﺿﺭ ﺑﻘﺻﺩ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺍﻷﺣﻭﻁ ﺃﻥ ﻻ‬ ‫ﻳﺳﺗﻐﺭﻕ ﺧﺭﻭﺟﻪ ﺗﻣﺎﻡ ﺍﻟﻠﻳﻝ ﺃﻭ ﺗﻣﺎﻡ ﺍﻟﻧﻬﺎﺭ‪ ،‬ﻧﻌﻡ ﺇﺫﺍ ﺗﺣﻘﻘﺕ ﺍﻹﻗﺎﻣﺔ ﺷﺭﻋﺎ ً‪ -‬ﻛﺄﻥ ﺻﻠﻰ ﺭﺑﺎﻋﻳﺔ‬ ‫ﺑﺗﻣﺎﻡ‪ -‬ﻓﻼ ﻳﺿﺭﻩ ﺍﻟﺧﺭﻭﺝ ﺇﻟﻰ ﻣﺎﺩﻭﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻣﻁﻠﻘﺎ ً‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﻫﺫﺍ ﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻟﺑﻘﺎء ﺗﻣﺎﻡ ﺍﻟﻠﻳﻝ ﺃﻭ ﺗﻣﺎﻡ ﺍﻟﻧﻬﺎﺭ‪.‬‬ ‫ﺱ‪ -28‬ﻓﻲ ﺍﻟﺑﻠﺩﺍﻥ ﺍﻟﺻﻐﻳﺭﺓ ﺃﻭ ﺍﻟﻣﻧﺎﻁﻕ ﺍﻟﻣﻐﻠﻘﺔ ﻫﻝ ﻳﻣﻛﻥ ﺣﺳﺎﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻋﻧﺩ ﺍﻟﺗﻧﻘﻝ‬ ‫ﺑﻳﻥ ﺍﻟﻣﻧﺎﻁﻕ ﺑﺷﻛﻝ ﺩﺍﺋﺭﻱ ﺃﻭ ﺃﻱ ﺷﻛﻝ ﻫﻧﺩﺳﻲ ﺁﺧﺭ ﻏﻳﺭ ﺍﻟﻣﺳﺗﻘﻳﻡ ﺑﺣﻳﺙ ﻳﺗﺭﺗﺏ ﻋﻠﻳﻪ ﺍﻟﻘﺻﺭ‬ ‫ﻭﺍﻟﺗﻣﺎﻡ ﺃﻡ ﻻ؟‬ ‫ﺝ‪ :‬ﺗﺣﺳﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺑﺎﻟﻣﻘﺩﺍﺭ ﺍﻟﺫﻱ ﺳﻠﻛﻪ ﺍﻟﻣﺳﺎﻓﺭ ﻓﻌﻼً ﻓﻲ ﺳﻔﺭﻩ ﻣﻊ ﻗﺻﺩ ﺍﻟﻣﺳﺎﻓﺔ ﻭﻳﺑﺩﺃ‬ ‫ﺍﻟﺣﺳﺎﺏ ﻣﻥ ﺁﺧﺭ ﺍﻟﺑﻠﺩ ﺑﺷﺭﻁ ﺃﻥ ﻳﻛﻭﻥ ﻓﻲ ﺍﻟﺳﻔﺭ ﺍﻟﺩﺍﺋﺭﻱ ﻓﻲ ﺟﻣﻳﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺧﺎﺭﺟﺎ ً ﻋﻥ ﺣﺩ‬ ‫ﺍﻟﺗﺭﺧﺹ‪.‬‬ ‫ﺱ‪ -29‬ﺇﺫﺍ ﻗﺻﺩ ﺍﻹﻗﺎﻣﺔ ﺑﺎﻋﺗﻘﺎﺩ ﺃﻥ ﺭﻓﻘﺎءﻩ ﻓﻲ ﺍﻟﺳﻔﺭ ﻗﺻﺩﻭﺍ ﺍﻹﻗﺎﻣﺔ ﻓﺗﺑﻳﻥ ﻟﻪ ﺧﻼﻑ ﺫﻟﻙ ﻓﻌﺩﻝ‬ ‫ﻋﻥ ﻗﺻﺩﻩ ﻫﻝ ﻳﺻﺢ ﻟﻪ ﺫﻟﻙ؟‬ ‫ﺝ‪ :‬ﺇﻥ ﺻﻠﻰ ﺭﺑﺎﻋﻳﺔ ﺑﺗﻣﺎﻡ ﺛﻡ ﻋﺩﻝ ﻋﻥ ﻗﺻﺩﻩ ﻛﺎﻥ ﺑﺣﻛﻡ ﺍﻟﻣﻘﻳﻡ ﻭﻳﺗﻡ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﺫﻟﻙ ﺍﻟﻣﻛﺎﻥ‪.‬‬ ‫ﺱ‪ -30‬ﺍﻟﺫﻱ ﻭﺟﺏ ﻋﻠﻳﻪ ﺍﻟﻘﺻﺭ‪ ،‬ﺇﺫﺍ ﺃﺗﻡ ﺻﻼﺗﻪ ﻧﺎﺳﻳﺎ ً ﺩﺍﺧﻝ ﺍﻟﻭﻗﺕ ﺃﻭ ﺧﺎﺭﺟﻪ ﻓﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬ ‫ﺝ‪ :‬ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪:‬ﻳﻌﻳﺩ ﻓﻲ ﺍﻟﻭﻗﺕ ﻭﻳﻘﺿﻲ ﺇﺫﺍ ﺧﺭﺝ ﺍﻟﻭﻗﺕ‪.‬‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﻗﺩﻩ(‪ :‬ﺇﺫﺍ ﻧﺳﻲ ﺍﻟﺣﻛﻡ ﻓﺄﺗﻡ ﻳﺟﺏ ﺃﻥ ﻳﻌﻘﺩ ﺻﻼﺗﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻭﻗﺕ ﺑﺎﻗﻳﺎ ً ﻭﻳﻘﺿﻲ ﺇﻥ‬ ‫ﺗﺫﻛﺭ ﺑﻌﺩ ﺍﻧﻘﺿﺎء ﺍﻟﻭﻗﺕ ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﺳﻲ ﺃﻧﻪ ﻣﺳﺎﻓﺭ ﻭﺃﺗﻡ ﻓﺈﻥ ﺗﺫ ّﻛﺭ ﻓﻲ ﺩﺍﺧﻝ ﺍﻟﻭﻗﺕ‬ ‫ﻭﺟﺏ ﺇﻋﺎﺩﺗﻬﺎ ﻗﺻﺭﺍً ﻭﺇﻥ ﺗﺫ ّﻛﺭ ﺑﻌﺩ ﺍﻧﻘﺿﺎء ﺍﻟﻭﻗﺕ ﻟﻡ ﻳﺟﺏ ﻋﻠﻳﻪ ﻗﺿﺎﺅﻫﺎ‪.‬‬ ‫ﺱ‪ -31‬ﺍﻟﺫﻱ ﻭﺟﺏ ﻋﻠﻳﻪ ﺍﻟﺗﻣﺎﻡ‪ ،‬ﺇﺫﺍ ﻗﺻﺭ ﻓﻲ ﺻﻼﺗﻪ ﺟﺎﻫﻼً‪ ،‬ﻓﻣﺎ ﻫﻭ ﺣﻛﻣﻪ ﺩﺍﺧﻝ ﺍﻟﻭﻗﺕ ﺃﻭ‬  ‫ﺧﺎﺭﺟﻪ؟‬ ‫ﺝ‪ :‬ﺑﻁﻠﺕ ﺻﻼﺗﻪ‪ ،‬ﻭﻋﻠﻳﻪ ﺍﻹﻋﺎﺩﺓ ﺩﺍﺧﻝ ﺍﻟﻭﻗﺕ ﻭﺍﻟﻘﺿﺎء ﺧﺎﺭﺟﻪ‪.‬‬ ‫ﺱ‪-32‬ﻣﻥ ﺳﺎﻓﺭ ﻣﻥ ﺑﻠﺩﻩ ﺃﻭ ﻣﻭﺿﻊ ﺇﻗﺎﻣﺗﻪ ﺑﻌﺩ ﺩﺧﻭﻝ ﺍﻟﻭﻗﺕ ﻭﻭﺟﻭﺏ ﺍﻟﺻﻼﺓ ﻋﻠﻳﻪ ﻭﻟﻛﻧﻪ ﻟﻡ ﻳﺄﺕ‬ ‫ﺑﻬﺎ ﻭﺗﺟﺎﻭﺯ ﺣ ّﺩ ﺍﻟﺗﺭﺧﺹ ﻓﻛﻳﻑ ﻳﺅﺩﻱ ﺍﻟﺻﻼﺓ؟‬ ‫ﺝ‪ :‬ﻳﺻﻠﻲ ﻗﺻﺭﺍً ﻓﻲ ﺍﻟﺳﻔﺭ‪.‬‬ ‫ﺱ‪ -33‬ﻣﻥ ﺩﺧﻝ ﺑﻠﺩﻩ ﺑﻌﺩ ﺩﺧﻭﻝ ﺍﻟﻭﻗﺕ ﻭﻟﻡ ﻳﻛﻥ ﻗﺩ ﺃﺗﻰ ﺑﺎﻟﺻﻼﺓ ﻓﻲ ﺳﻔﺭﻩ ﻗﺻﺭﺍً ﻓﻛﻳﻑ ﻳﺅﺩﻱ‬ ‫ﺍﻟﺻﻼﺓ؟‬ ‫ﺝ‪ :‬ﻳﺻﻠﻳﻬﺎ ﺗﻣﺎﻣﺎ ً‪.‬‬ ‫ﺱ‪ -34‬ﻣﺎ ﺣﻛﻡ ﻣﻥ ﻛﺎﻥ ﻣﺗﺭﺩّﺩﺍً ﺑﻳﻥ ﺍﻹﻗﺎﻣﺔ ﻭﺑﻳﻥ ﺍﻟﺭﺟﻭﻉ ﻓﻲ ﺃﺛﻧﺎء ﺍﻟﻌﺷﺭﺓ؟‬ ‫ﺝ‪ :‬ﻳﻘﺻﺭ‪.‬‬ ‫ﺱ‪ :35‬ﻣﺗﻰ ﻳﻁﻠﻕ ﻋﻠﻰ ﺍﻟﺷﺧﺹ ﻋﻧﻭﺍﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ)ﻛﻡ ﺳﻔﺭﺓ ﺗﺣﺩﻳﺩﺍً(؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺳﻔﺭ ﻋﻣﻼً ﻟﻪ ﻛﺎﻟﺳﺎﺋﻕ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻣﻠﻪ ﻓﻲ ﺍﻟﺳﻔﺭ‬ ‫ﻛﺎﻟﺗﺎﺟﺭ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻻ ﻳﻘﻳﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﻣﻛﺎﻥ ﻓﺎﻧﻪ ﻳﺗﻡ ﻓﻲ ﺻﻼﺗﻪ ﺍﺑﺗﺩﺍ ًء ﻣﻥ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺍﻷﺣﻭﻁ ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ‪ ،‬ﻭﻳﺗﻡ ﻓﻲ ﺍﻟﺛﺎﻟﺛﺔ‪.‬‬ ‫ﺱ‪ :36‬ﻣﺗﻰ ﻳﺳﻘﻁ ﺣﻛﻡ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻋﻥ ﺍﻟﺷﺧﺹ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻡ ﻓﻲ ﺑﻠﺩﻩ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻣﻁﻠﻘﺎً‪ ،‬ﺃﻭ ﺃﻗﺎﻡ ﻓﻲ ﻏﻳﺭ ﺑﻠﺩﻩ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺑﺷﺭﻁ ﺍﻟﻧﻳﺔ)ﺃﻱ ﺑﻧﻳﺔ‬ ‫ﻗﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﺑﻌﺩ ﺍﻟﻌﺷﺭﺓ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺗﻣﺎﻡ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‬ ‫ﺍﻹﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ( ّ‬ ‫ﻭﻛﺫﺍ ﺇﺫﺍ ﺃﻋﺭﺽ)ﻣﻥ ﻋﻣﻠﻪ ﺍﻟﺳﻔﺭ( ﺃﻭ)ﻋﻣﻠﻪ ﻓﻲ ﺍﻟﺳﻔﺭ( ﻋﻥ ﻋﻣﻠﻪ‪.‬‬ ‫ﺱ‪ :37‬ﻣﺗﻰ ﻳﻧﻁﺑﻕ ﻋﻠﻰ ﺍﻟﺑﻠﺩ)ﻣﻛﺎﻥ ﺍﻟﺩﺭﺍﺳﺔ ﺃﻭ ﺍﻟﻌﻣﻝ( ﺣﻛﻡ ﺍﻟﻭﻁﻥ ﻟﻠﺷﺧﺹ ﺗﺣﺩﻳﺩﺍً؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻋﺩﱠ ُﻋﺭﻓﺎ ً ﺃﻧﻪ ﻣﺳﻛﻧﻪ ﻓﻌﻼً‪ ،‬ﻭﻟﻡ ﻳﻛﻥ ﻋﺭﻓﺎ ً ﻣﺳﺎﻓﺭﺍً ﻫﻧﺎﻙ ﻭﻟﻭ ﺑﻘﺻﺩ ﺇﻗﺎﻣﺔ ﺳﻧﺔ ﻣﺛﻼً‪.‬‬ ‫ﺱ‪ :38‬ﺇﺫﺍ ﺫﻫﺏ ﺍﻟﻁﺎﻟﺏ ﺇﻟﻰ ﻣﺣﻝ ﺩﺭﺍﺳﺗﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻭﻋﺎﺩ ﻓﻲ ﻧﻔﺱ ﺍﻟﻳﻭﻡ‪ ،‬ﻫﻝ ﺗﺣﺳﺏ ﻫﺫﻩ‬ ‫ﺳﻔﺭﺓ ﻭﺍﺣﺩﺓ ﺃﻭ ﺳﻔﺭﺗﻳﻥ؟‬ ‫ﺝ‪ :‬ﺳﻔﺭﺗﺎﻥ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪.‬‬ ‫ﺱ‪ :39‬ﻣﺎ ﻫﻭ ﺍﻟﻣﻘﻳﺎﺱ ﻓﻲ ﺗﺣﺩﻳﺩ ﺍﻟﺳﻔﺭﺓ ﺍﻟﻭﺍﺣﺩﺓ ﺃﻭ ﺍﻻﺛﻧﺗﻳﻥ ﺃﻭ ﺍﻷﻛﺛﺭ‪ ،‬ﻫﻝ ﺍﻟﻳﻭﻡ ﺃﻱ ﺑﻘﺎﺅﻩ ‪24‬‬  ‫ﺳﺎﻋﺔ ﺗﺣﺩﻳﺩﺍً ﺃﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻻﻣﺗﺩﺍﺩﻳﺔ ﺃﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺗﻠﻔﻳﻘﻳﺔ؟‬ ‫ﺝ‪ :‬ﺍﻟﻣﻘﻳﺎﺱ ﻫﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻋﻠﻰ ﺍﻷﻅﻬﺭ ﻓﻲ ﻣﺛﻝ ﻣﻥ ﻳﺫﻫﺏ ﺛﻣﺎﻧﻳﺔ ﻓﺭﺍﺳﺦ ﻭﻳﻌﻭﺩ ﻓﺈﻧﻬﻣﺎ‬ ‫ﻳﻌﺩﺍﻥ ﺳﻔﺭﺗﻳﻥ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺳﺎﻓﺭ ﺍﻣﺗﺩﺍﺩﺍً ﻭﻟﻭ ﻣﺎﺋﺔ ﻓﺭﺳﺦ ﻓﺎﻥ ﻣﺛﻠﻪ ﻳ ّﻌﺩ ﺳﻔﺭﺓ ﻭﺍﺣﺩﺓ ﻋﻠﻰ ﺍﻷﻗﺭﺏ‪.‬‬ ‫ﺱ‪ :40‬ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺗﺣﺎﻕ ﺍﻟﻁﺎﻟﺏ ﺑﺎﻟﺟﺎﻣﻌﺔ ﺍﻟﺗﻲ ﺗﺑﻌﺩ ﻋﻥ ﻭﻁﻧﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻏﺎﻟﺑﺎ ً ﻳﺫﻫﺏ‬ ‫ﻭﻳﺟﻠﺱ ﻳﻭﻣﺎ ً ﺃﻭ ﻳﻭﻣﻳﻥ ﻟﻛﻲ ﻳﺳﺗﻠﻡ ﺍﻟﺟﺩﻭﻝ ﺍﻟﺩﺭﺍﺳﻲ‪ ،‬ﻛﻳﻑ ﻳﺻﻠﻲ ﻓﻲ ﻁﺭﻳﻕ ﺫﻫﺎﺑﻪ ﺇﻟﻰ ﺍﻟﺟﺎﻣﻌﺔ‬ ‫ﻭﻛﺫﺍ ﺣﺎﻝ ﺭﺟﻭﻋﻪ ﻣﻥ ﺍﻟﺟﺎﻣﻌﺔ ﺇﻟﻰ ﻣﻭﻁﻧﻪ ﺍﻷﺻﻠﻲ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﻳﻘﺻﺭ‪ ،‬ﻭﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ ﻭﻣﺎ ﺑﻌﺩﻫﺎ ﻳﺗﻡ ﻭﷲ‬ ‫ﺍﻟﻌﺎﻟﻡ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﻳﺟﻣﻊ ﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪ ،‬ﻭﻳﺗﻡ ﻓﻲ ﺍﻟﺛﺎﻟﺛﺔ ﻭﷲ ﺍﻟﻌﺎﻟﻡ‪.‬‬ ‫ﺱ‪ :41‬ﺧﺭﺟﺕ ﻣﻥ ﺑﻠﺩﺗﻲ ﺍﻟﺳﺎﻋﺔ ﺍﻟﺳﺎﺑﻌﺔ ﺻﺑﺎﺣﺎ ً ﻭﻗﻁﻌﺕ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﺛﻡ ﻋﺩﺕ ﺇﻟﻰ ﺑﻠﺩﺗﻲ‬ ‫ﻗﺑﻝ ﻭﻗﺕ ﺻﻼﺓ ﺍﻟﻅﻬﺭ‪ ،‬ﻓﻣﺎ ﻫﻭ ﺍﻟﺣﻛﻡ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﺗﻔﻁﺭ ﻓﻲ ﺍﻟﺳﻔﺭ ﻭﺟﺏ ﻋﻠﻳﻙ ﺍﻟﺻﻭﻡ‪ ،‬ﻭﻻ ﻗﺿﺎء ﻋﻠﻳﻙ‪.‬‬ ‫ﺱ‪ :42‬ﻟﻭ ﺃﻥ ﺷﺧﺻﺎ ً ﻗﺎﻡ ﺑﺎﻟﺗﻧﺯﻩ ﻓﺗﺟﺎﻭﺯ ﺍﻟﻣﺳﺎﻓﺔ ﻭﺣﻝ ّ ﻭﻗﺕ ﺍﻟﺻﻼﺓ‪ ،‬ﻣﺎ ﻫﻭ ﺣﻛﻣﻪ؟‬ ‫ﺝ‪ :‬ﻳﺻﻠﻲ ﻗﺻﺭﺍً ﺇﺫﺍ ﻗﺻﺩ ﺍﻟﻣﺳﺎﻓﺔ ﻣﻥ ﺃﻭﻝ ﺍﻟﺳﻔﺭ‪.‬‬ ‫ﺱ‪ :43‬ﺍﻋﺗﺩﺕ ﺍﻟﺳﻔﺭ ﻟﻣﺩﺓ ﺛﻼﺙ ﺳﻧﻭﺍﺕ ﻟﻠﺩﺭﺍﺳﺔ ﻓﻲ ﻣﺩﻳﻧﺔ ﺃﺧﺭﻯ‪ ،‬ﻭﻛﻧﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺃﺗﻡ‬ ‫ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻳﺎﻡ ﻷﻧﻲ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‪ ،‬ﻭﻟﻛﻧﻲ ﺍﻧﻘﻁﻌﺕ ﻟﻔﺗﺭﺓ ﻁﻭﻳﻠﺔ ﺛﻡ ﻋﺩﺕ ﻟﻠﺳﻔﺭ ﻣﺭﺓ ﺃﺧﺭﻯ ﻟﻧﻔﺱ‬ ‫ﺍﻟﻣﻛﺎﻥ ﻋﻠﻰ ﻓﺗﺭﺍﺕ ﻣﺗﻘﻁﻌﺔ ﻟﻠﺩﺭﺍﺳﺔ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻳﺎﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﺗﺗﻡ ﻣﻥ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ ﻭﺗﺻﻭﻡ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺗﺣﺗﺎﻁ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ ﻭﺗﺗﻡ ﻭﺗﺻﻭﻡ ﻣﻥ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻟﺛﺔ ﺇﺫﺍ ﻟﻡ ﺗﻧﻘﻁﻊ‬ ‫ﻛﺛﺭﺓ ﺍﻟﺳﻔﺭ ﺑﻣﻘﺎﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﺇﻻ ﻗﺻﺭﺕ ﺑﻌﺩﻩ ﻛﻠﻣﺎ ﺃﻗﻣﺕ ﻋﺷﺭﺓ‪.‬‬ ‫ﺱ‪ :44‬ﻣﻥ ﺳﺎﻓﺭ ﻣﻥ ﻭﻁﻧﻪ ﺇﻟﻰ ﻣﻘﺻﺩ ﻳﺑﻌﺩ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ‪ ،‬ﻭﻓﻲ ﻁﺭﻳﻕ ﻋﻭﺩﺗﻪ ﺭﺟﻊ ﺇﻟﻰ‬ ‫ﻣﺣﻝ ﻋﻣﻠﻪ ﻟﻠﻌﻣﻝ‪ -‬ﻻ ﺇﻟﻰ ﻭﻁﻧﻪ‪ -‬ﻭﺫﻟﻙ ﻗﺑﻝ ﺍﻟﻅﻬﺭ‪ ،‬ﻓﻬﻝ ﻳﺻﺢ ﻟﻪ ﺃﻥ ﻳﺻﻭﻡ ﺫﻟﻙ ﺍﻟﻳﻭﻡ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ﻳﺻﺢ ﻋﻠﻰ ﺍﻷﻗﺭﺏ‪ ،‬ﺇﺫﺍ ﻟﻡ ﻳﻔﻁﺭ ﺧﻼﻝ ﺍﻟﺳﻔﺭ‪.‬‬ ‫ﺱ‪ :45‬ﻣﺎ ﺣﻛﻡ ﻣﻥ ﻭﺟﺏ ﻋﻠﻳﻪ ﻗﺻﺭ ﺍﻟﺻﻼﺓ ﺑﺳﺑﺏ ﺍﻟﺳﻔﺭ ﺍﻟﻣﺣﻘﻕ ﻟﺷﺭﻭﻁ ﺍﻟﻘﺻﺭ‪ ،‬ﻭﻟﻛﻧﻪ ﻗﺎﻡ‬  ‫ﺑﺎﻟﺻﻼﺓ ﺗﻣﺎﻣﺎ ً ﻣﻥ ﺩﻭﻥ ﻗﺻﺩ‪ ،‬ﻭﻟﻛﻥ ﻧﺎﺳﻳﺎ ً ﺃﻧﻪ ﻳﺟﺏ ﻋﻠﻳﻪ ﻗﺻﺭ ﺍﻟﺻﻼﺓ ﺍﻟﺭﺑﺎﻋﻳﺔ؟‬ ‫ﺝ‪ :‬ﺇﻥ ﺗﺫﻛﺭ ﻓﻲ ﺍﻟﻭﻗﺕ ﺃﻋﺎﺩﻫﺎ ﻋﻠﻰ ﺍﻷﻗﻭﻯ‪ ،‬ﻭﺇﻥ ﺗﺫﻛﺭ ﺑﻌﺩ ﺧﺭﻭﺝ ﺍﻟﻭﻗﺕ ﻓﻛﺫﻟﻙ ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪.‬‬ ‫ﺱ‪ :46‬ﻣﺗﻰ ﻳﻁﻠﻕ ﻋﻠﻰ ﺍﻟﺷﺧﺹ ﻋﻧﻭﺍﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ)ﻛﻡ ﺳﻔﺭﺓ ﺗﺣﺩﻳﺩﺍً(؟‬ ‫ﺝ‪ :‬ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺍﻷﺣﻭﻁ ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ‪ ،‬ﻭﻳﺗﻡ ﻓﻲ ﺍﻟﺛﺎﻟﺛﺔ‪.‬‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﻗﺩﺱ ﺳﺭﻩ(‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺳﻔﺭ ﻋﻣﻼً ﻟﻪ ﻛﺎﻟﺳﺎﺋﻕ ﺃﻭ ﻛﺎﻥ ﻋﻣﻠﻪ ﻓﻲ ﺍﻟﺳﻔﺭ ﻛﺗﺎﺟﺭ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻥ ﻻ ﻳﻘﻳﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﻣﻛﺎﻥ ﻓﺎﻧﻪ ﻳﺗﻡ ﻓﻲ ﺻﻼﺗﻪ ﺍﺑﺗﺩﺍ ًء ﻣﻥ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬ ‫ﺱ‪ :47‬ﻣﺗﻰ ﻳﺳﻘﻁ ﺣﻛﻡ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻋﻥ ﺍﻟﺷﺧﺹ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻡ ﻓﻲ ﺑﻠﺩﻩ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻣﻁﻠﻘﺎً‪ ،‬ﺃﻭ ﺃﻗﺎﻡ ﻓﻲ ﻏﻳﺭ ﺑﻠﺩﻩ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺑﺷﺭﻁ ﺍﻟﻧﻳﺔ)ﺃﻱ ﺑﻧﻳﺔ‬ ‫ﻗﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﺑﻌﺩ ﺍﻟﻌﺷﺭﺓ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺗﻣﺎﻡ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬ ‫ﺍﻹﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ( ّ‬ ‫ﺱ‪ :48‬ﻣﺗﻰ ﻳﻧﻁﺑﻕ ﻋﻠﻰ ﺍﻟﺑﻠﺩ)ﻣﻛﺎﻥ ﺍﻟﺩﺭﺍﺳﺔ ﺃﻭ ﺍﻟﻌﻣﻝ( ﺣﻛﻡ ﺍﻟﻣﻭﻁﻥ ﻟﻠﺷﺧﺹ ﺗﺣﺩﻳﺩﺍً؟‬ ‫ﺝ‪ :‬ﻣﺗﻰ ﻋ ﱠﺩ ُﻋﺭﻓﺎ ً ﺃﻧﻪ ﻣﺳﻛﻧﻪ ﻓﻌﻼً‪ ،‬ﻭﻟﻡ ﻳﻛﻥ ﻋﺭﻓﺎ ً ﻣﺳﺎﻓﺭﺍً ﻫﻧﺎﻙ ﻭﻟﻭ ﺑﻘﺻﺩ ﺇﻗﺎﻣﺔ ﺳﻧﺔ ﻣﺛﻼً‪.‬‬ ‫ﺱ‪ :49‬ﺇﺫﺍ ﺫﻫﺏ ﺍﻟﻁﺎﻟﺏ ﺇﻟﻰ ﻣﺣﻝ ﺩﺭﺍﺳﺗﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻭﻋﺎﺩ ﻓﻲ ﻧﻔﺱ ﺍﻟﻳﻭﻡ‪ ،‬ﻫﻝ ﺗﺣﺳﺏ ﻫﺫﻩ‬ ‫ﺳﻔﺭﺓ ﻭﺍﺣﺩﺓ ﺃﻭ ﺳﻔﺭﺗﻳﻥ؟‬ ‫ﺝ‪ :‬ﺳﻔﺭﺗﺎﻥ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪.‬‬ ‫ﺱ‪ :50‬ﻣﺎ ﻫﻭ ﺍﻟﻣﻘﻳﺎﺱ ﻓﻲ ﺗﺣﺩﻳﺩ ﺍﻟﺳﻔﺭﺓ ﺍﻟﻭﺍﺣﺩﺓ ﺃﻭ ﺍﻻﺛﻧﺗﻳﻥ ﺃﻭ ﺍﻷﻛﺛﺭ‪ ،‬ﻫﻝ ﺍﻟﻳﻭﻡ ﺃﻱ ﺑﻘﺎﺅﻩ ‪24‬‬ ‫ﺳﺎﻋﺔ ﺗﺣﺩﻳﺩﺍً ﺃﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻻﻣﺗﺩﺍﺩﻳﺔ ﺃﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺗﻠﻔﻘﻳﺔ؟‬ ‫ﺝ‪ :‬ﺍﻟﻣﻘﻳﺎﺱ ﻫﻭ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻋﻠﻰ ﺍﻷﻅﻬﺭ ﻓﻲ ﻣﺛﻝ ﻣﻥ ﻳﺫﻫﺏ ﺛﻣﺎﻧﻳﺔ ﻓﺭﺍﺳﺦ ﻭﻳﻌﻭﺩ ﻓﺈﻧﻬﻣﺎ‬ ‫ﻳﻌﺩﺍﻥ ﺳﻔﺭﺗﻳﻥ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺳﺎﻓﺭ ﺍﻣﺗﺩﺍﺩﺍً ﻭﻟﻭ ﻣﺎﺋﺔ ﻓﺭﺳﺦ ﻓﺎﻥ ﻣﺛﻠﻪ ﻳ ّﻌﺩ ﺳﻔﺭﺓ ﻭﺍﺣﺩﺓ ﻋﻠﻰ ﺍﻷﻗﺭﺏ‪.‬‬ ‫ﺱ‪ :51‬ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺗﺣﺎﻕ ﺍﻟﻁﺎﻟﺏ ﺑﺎﻟﺟﺎﻣﻌﺔ ﺍﻟﺗﻲ ﺗﺑﻌﺩ ﻋﻥ ﻭﻁﻧﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻏﺎﻟﺑﺎ ً ﻳﺫﻫﺏ‬ ‫ﻭﻳﺟﻠﺱ ﻳﻭﻡ ﺃﻭ ﻳﻭﻣﻳﻥ ﻟﻛﻲ ﻳﺳﺗﻠﻡ ﺍﻟﺟﺩﻭﻝ ﺍﻟﺩﺭﺍﺳﻲ‪ ،‬ﻣﺎﺫﺍ ﻳﺻﻠﻲ ﻭﻫﻭ ﺫﺍﻫﺏ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﺇﻟﻰ‬ ‫ﺍﻟﺟﺎﻣﻌﺔ ﻭﺭﺍﺟﻌﺎ ً ﻣﻥ ﺍﻟﺟﺎﻣﻌﺔ ﺇﻟﻰ ﻣﻭﻁﻧﻪ ﺍﻷﺻﻠﻲ؟‬ ‫ﺝ‪ :‬ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﻳﺟﻣﻊ ﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ ﻋﻠﻰ ﺍﻷﺣﻭﻁ‪ ،‬ﻭﻳﺗﻡ ﻓﻲ ﺍﻟﺛﺎﻟﺛﺔ‪.‬‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﻗﺩﺱ ﺳﺭﻩ(‪ :‬ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﻳﻘﺻﺭ‪ ،‬ﻭﻓﻲ ﺍﻟﺛﺎﻧﻳﺔ ﻭﻣﺎ ﺑﻌﺩﻫﺎ ﻳﺗﻡ‪.‬‬ ‫ﺱ‪ :52‬ﺃﻋﻣﻝ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺗﺩﺭﻳﺱ ﻭﺍﺳﺗﺩﻋﻰ ﻓﻲ ﺑﻌﺽ ﺍﻟﺳﻧﻭﺍﺕ ﻟﺗﺻﺣﻳﺢ ﺃﻭﺭﺍﻕ ﺍﻻﻣﺗﺣﺎﻥ ﻓﻲ‬  ‫ﻣﻧﻁﻘﺔ ﺗﺑﻌﺩ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻋﻥ ﺍﻟﻣﻧﻁﻘﺔ ﺍﻟﺗﻲ ﺃﺳﻛﻥ ﻓﻳﻬﺎ‪ ،‬ﻭﻋﻥ ﻣﻘﺭ ﻋﻣﻠﻲ‪ ،‬ﺣﻳﺙ ﺃﺫﻫﺏ ﻳﻭﻣﻳﺎ ً‬ ‫ﻟﺗﻠﻙ ﺍﻟﻣﻧﻁﻘﺔ ﻣﻥ ﺍﻟﺻﺑﺎﺡ ﻟﻣﺎ ﺑﻌﺩ ﺻﻼﺓ ﺍﻟﻅﻬﺭ ﻟﻣﺩﺓ ﺃﻗﻝ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﻛﻳﻑ ﺗﻛﻭﻥ ﺍﻟﺻﻼﺓ ﻓﻲ‬ ‫ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ؟‬ ‫ﺝ‪ :‬ﺗﻛﻭﻥ ﺍﻟﺻﻼﺓ ﻗﺻﺭﺍً ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻣﻥ ﻣﺳﻛﻧﻪ ﺇﻟﻰ ﻣﻘﺭ ﻋﻣﻠﻪ ﻣﺳﺎﻓﺔ‬ ‫ﺷﺭﻋﻳﺔ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺕ ﺻﻼﺗﻪ ﺗﺎﻣﺔ ﻣﻁﻠﻘﺎ ً‪.‬‬ ‫ﺱ‪ :53‬ﻧﺣﻥ ﻁﻼﺏ ﻣﻥ ﺍﻟﻘﻁﻳﻑ ﻧﺩﺭﺱ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ ﺑﺎﻟﺭﻳﺎﺽ ﻟﻔﺗﺭﺓ ﻁﻭﻳﻠﺔ‪ ،‬ﻛﻧﺎ ﻧﺟﻬﻝ ﺃﻥ ﺍﻟﺻﻼﺓ‬ ‫ﺑﻌﺩ ﻗﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺗﻛﻭﻥ ﺗﻣﺎﻣﺎ ً ﻁﺑﻘﺎ ً ﻟﻔﺗﺎﻭﻯ ﺍﻟﻣﺭﺟﻊ ﺍﻟﺭﺍﺣﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺷﻳﺭﺍﺯﻱ)ﻗﺩﺱ‬ ‫ﺳﺭﻩ(‪ ،‬ﻭﻗﺩ ﻗﺿﻳﻧﺎ ﻓﺗﺭﺓ ﺯﻣﻧﻳﺔ ﺗﻘﺩﺭ ﺑﺳﻧﺔ ﺃﻭ ﺃﻛﺛﺭ ﻧﺻﻠﻳﻬﺎ ﻗﺻﺭﺍً‪ ،‬ﻓﻣﺎ ﻫﻭ ﺍﻟﺣﻛﻡ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻧﺗﻡ ﺗﺳﺎﻓﺭﻭﻥ ﻟﻠﺩﺭﺍﺳﺔ ﻓﻲ ﺃﻗﻝ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﺗﻛﻭﻥ ﺍﻟﺻﻼﺓ ﺗﻣﺎﻣﺎً‪ ،‬ﻭﻋﻠﻳﻛﻡ ﻗﺿﺎء ﻣﺎ‬ ‫ﺻﻠﻳﺗﻣﻭﻩ ﻗﺻﺭﺍً ﻛﺎﻟﻅﻬﺭﻳﻥ ﻭﺍﻟﻌﺷﺎء‪ ،‬ﻭﺇﻥ ﻛﻧﺗﻡ ﺗﺑﻘﻭﻥ ﻓﻲ ﺑﻠﺩﻛﻡ ﻛﻝ ﻣﺭﺓ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺛﻡ ﺗﺳﺎﻓﺭﻭﻥ‬ ‫ﺑﻌﺩﻫﺎ‪ ،‬ﻓﺻﻼﺗﻛﻡ ﺗﻛﻭﻥ ﻗﺻﺭﺍً‪.‬‬ ‫ﺱ‪ :54‬ﺇﺫﺍ ﺗﻡ ﺍﻻﻧﺗﻘﺎﻝ ﻣﻥ ﻣﻧﻁﻘﺔ ﺇﻟﻰ ﺃﺧﺭﻯ ﺃﻛﺛﺭ ﻣﻥ ﻣﺭﺓ ﺧﻼﻝ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻋﻥ ﻣﻧﻁﻘﺔ ﺍﻟﺳﻛﻥ‪،‬‬ ‫ﺣﻳﺙ ﺗﺑﻌﺩ ﺃﻛﺛﺭ ﻣﻥ)ﺧﻣﺳﻳﻥ ﻛﻳﻠﻭ ﻣﺗﺭﺍً(‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻳﺎﻡ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺗﻧﻘﻝ ﻟﻠﻌﻣﻝ ﻭﻧﺣﻭﻩ ﻭﻛﺎﻥ ﻳﺳﺗﻣﺭ ﺫﻟﻙ ﻟﻔﺗﺭﺓ ﻏﻳﺭ ﻗﺻﻳﺭﺓ‪ ،‬ﻓﺎﻟﻣﺗﻧﻘﻝ ﻳﻛﻭﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‬ ‫ﻭﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﻭﻳﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :55‬ﻣﺎ ﺣﻛﻡ ﺻﺩﻕ ﻋﻧﻭﺍﻥ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻋﻠﻰ ﻣﻥ ﻻ ﻳﻘﻳﻡ ﻓﻲ ﻭﻁﻧﻪ ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ‬ ‫ﺃﺷﻬﺭ ﻣﻌﻳﻧﺔ ﻓﻲ ﺍﻟﺳﻧﺔ‪ ،‬ﻭﻳﻘﻳﻡ ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﺃﺷﻬﺭ ﺃﺧﺭﻯ ﻣﻥ ﺍﻟﺳﻧﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻳﻧﺗﻔﻲ ﻋﻧﻪ ﺍﻟﺣﻛﻡ ﻓﻳﻘﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﺑﻌﺩﻫﺎ ﻭﻳﺗﻡ ﻓﻲ ﺳﺎﺋﺭ‬ ‫ﺍﻟﺳﻔﺭﺍﺕ‪.‬‬ ‫ﺱ‪ :56‬ﻟﻣﺭﺍﺕ ﻋﺩﻳﺩﺓ ﺃﻗﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻓﻲ ﻛﻝ ﺃﺳﺑﻭﻉ ﻟﻐﺭﺽ ﺍﻟﺗﺳﻭﻕ ﺃﻭ ﺯﻳﺎﺭﺓ ﺻﺩﻳﻕ ﺃﻭ‬ ‫ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻙ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻭﻡ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﻣﻔﺭﻭﺽ ﺍﻟﺳﺅﺍﻝ ﻳﻘﺻﺭ ﺍﻟﺻﻼﺓ ﻭﻻ ﻳﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :57‬ﺃﺭﺳﻠﺕ ﻣﻥ ﻗﺑﻝ ﺍﻟﺷﺭﻛﺔ ﺍﻟﺗﻲ ﺃﻋﻣﻝ ﻓﻳﻬﺎ ﻟﻐﺭﺽ ﺍﻟﺩﺭﺍﺳﺔ‪ ،‬ﻭﺍﻟﻣﻛﺎﻥ ﺍﻟﺫﻱ ﺃﺩﺭﺱ ﻓﻳﻪ ﻳﺑﻌﺩ‬ ‫ﻋﻥ ﻣﻛﺎﻥ ﺍﻟﺷﺭﻛﺔ ﺑﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ‪ ،‬ﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻭﻡ؟‬  ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺍﻟﻔﺗﺭﺓ ﺳﻧﺔ ﺃﻭ ﺃﻛﺛﺭ ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﻭﻳﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :58‬ﺃﺩﺭﺱ ﻓﻲ ﻣﻛﺎﻥ ﻳﺑﻌﺩ ﻋﻥ ﻣﺣﻝ ﺳﻛﻧﻲ ﺑﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﺃﺑﻘﻰ ﻓﻳﻪ ﺧﻣﺳﺔ ﺃﻳﺎﻡ ﻣﻥ ﻛﻝ‬ ‫ﺃﺳﺑﻭﻉ ﻓﻘﻁ ﺣﻳﺙ ﺃﻗﺿﻲ ﺑﻘﻳﺔ ﺍﻷﺳﺑﻭﻉ ﻓﻲ ﺑﻠﺩﻱ ﻭﻋﻧﺩ ﺃﻫﻠﻲ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺻﻼﺗﻲ ﻭﺻﻭﻣﻲ؟ ﻭﻣﺎ‬ ‫ﺍﻟﺣﻛﻡ ﻟﻭ ﺭﺟﻌﺕ ﻓﻲ ﻭﺳﻁ ﺍﻷﺳﺑﻭﻉ؟‬ ‫ﺝ‪ :‬ﺇﻧﻙ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻓﺗﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﻭﺗﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :59‬ﺃﻧﺎ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻭﻣﻣﻥ ﻳﻌﻣﻝ ﻓﻲ ﺳﻳﺎﺭﺍﺕ ﺍﻷﺟﺭﺓ)ﺍﻟﺗﺎﻛﺳﻲ(‪ ،‬ﻳﺗﻁﻠﺏ ﻋﻣﻠﻲ ﻣﻐﺎﺩﺭﺓ ﺍﻟﺑﻼﺩ‬ ‫ً‬ ‫ﺗﺎﻣﺔ؟‬ ‫ﺩﺍﺋﻣﺎً‪ ،‬ﻓﻬﻝ ﺗﻛﻭﻥ ﺻﻼﺗﻲ‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﺗﺑﻕ ﻓﻲ ﺑﻠﺩﻙ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺃﺗﻣﻣﺕ ﺻﻼﺗﻙ‪ ،‬ﻭﺇﺫﺍ ﺑﻘﻳﺕ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺛﻡ ﺭﺟﻌﺕ ﺇﻟﻰ ﺍﻟﻌﻣﻝ‬ ‫ﺻﺭﺕ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﻭﺃﺗﻣﻣﺕ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬ ‫ﻗ ّ‬ ‫ﺱ‪ :60‬ﻣﺎ ﺭﺃﻱ ﺳﻣﺎﺣﺗﻛﻡ ﻟﻭ ﺳﺎﻓﺭﺕ ﻟﻐﻳﺭ ﺍﻟﻌﻣﻝ ﻣﺛﻝ ﺍﻟﺳﻳﺎﺣﺔ ﻭﺍﻟﺯﻳﺎﺭﺓ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺳﻔﺭ ﻟﻠﺳﻳﺎﺣﺔ ﺃﻭ ﺍﻟﺯﻳﺎﺭﺓ ﻓﺗﺻﻠﻲ ﻗﺻﺭﺍً‪.‬‬ ‫ﺱ‪ :61‬ﺃﻧﺎ ﻣﻣﻥ ﻳﻁﻠﻕ ﻋﻠﻳﻬﻡ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﻷﻧﻲ ﺃﻗﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻳﻭﻣﻳﺎ ً ﻭﺃﺳﺎﻓﺭ ﺧﺎﺭﺝ‬ ‫ﻣﺩﻳﻧﺗﻲ ﻛﺛﻳﺭﺍً‪ ،‬ﻭﻛﻧﺕ ﺇﺫﺍ ﺳﺎﻓﺭﺕ ﻟﻠﺳﻳﺎﺣﺔ ﺃﻭ ﺍﻟﺗﺳﻭﻕ ﺃﺻﻭﻡ ﻭﺃﺗﻡ ﺍﻟﺻﻼﺓ‪ ،‬ﻟﻛﻥ ﺃﺣﺩ ﺍﻟﻣﺷﺎﻳﺦ‬ ‫ﺃﺧﺑﺭﻧﻲ ﺍﻧﻪ ﻓﻲ ﺍﻟﺳﻔﺭﺍﺕ ﺍﻟﺷﺧﺻﻳﺔ ﺍﻟﺗﻲ ﻻ ﺗﺗﺑﻊ ﺍﻟﻌﻣﻝ ﻳﺟﺏ ﺃﻥ ﺃﺻﻠﻲ ﻗﺻﺭﺍً ﻭﻻ ﺃﺻﻭﻡ‪ ،‬ﻓﻣﺎ ﻫﻭ‬ ‫ﺍﻟﺣﻛﻡ ﺍﻟﺷﺭﻋﻲ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻓﻲ ﺍﻟﺳﻔﺭ ﻟﻠﺳﻳﺎﺣﺔ ﻭﺍﻟﺯﻳﺎﺭﺓ ﻭﺍﻟﺗﺳﻭﻕ ﺍﻟﺫﻱ ﻻ ﻳﺭﺗﺑﻁ ﺑﺎﻟﻌﻣﻝ ﻛﻣﺎ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‬ ‫ﺍﻟﻘﺻﺭ ﻭﺍﻹﻓﻁﺎﺭ‪ ،‬ﻭﻣﺎ ﻣﺿﻰ ﻓﻘﺩ ﻣﺿﻰ ﻭﻻ ﺷﻲء ﻋﻠﻳﻙ‪ ،‬ﻧﻌﻡ ﻋﻠﻳﻙ ﺍﻟﻘﺻﺭ ﻭﺍﻹﻓﻁﺎﺭ ﻓﻲ ﺳﻔﺭﺍﺗﻙ‬ ‫ﺍﻵﺗﻳﺔ ﺍﻟﺗﻲ ﻻ ﺗﺭﺗﺑﻁ ﺑﻌﻣﻠﻙ‪.‬‬ ‫ﺱ‪ :62‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺑﺩﺍﻳﺔ ﺍﻟﻣﻧﻁﻘﺔ ﺍﻟﻣﻘﺻﻭﺩﺓ ﻻ ﺗﺑﻠﻎ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻭﺁﺧﺭﻫﺎ ﻳﺑﻠﻎ ﺍﻟﻣﺳﺎﻓﺔ‬ ‫ﺍﻟﺷﺭﻋﻳﺔ ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺻﻳﺎﻡ ﻓﻲ ﺁﺧﺭ ﺍﻟﻣﻧﻁﻘﺔ‪ ،‬ﻭﻫﻝ ﺍﻻﻋﺗﺑﺎﺭ ﻫﻭ ﺑﺩﺍﻳﺔ ﺍﻟﺑﻠﺩ ﺃﻡ ﺍﻟﻣﻘﺻﺩ‬ ‫ﺍﻟﻧﻬﺎﺋﻲ ﻣﻥ ﺍﻟﺑﻠﺩ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﺍﻟﻣﻌﻳﺎﺭ ﻫﻭ ﺍﻟﻣﻘﺻﺩ ﻓﻲ ﺍﻟﻣﺩﻳﻧﺔ ﻻ ﺑﺩﺍﻳﺔ ﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﻭﺍﻻﺣﺗﻳﺎﻁ‬ ‫ﺣﺳﻥ ﻋﻠﻰ ﻛﻝ ﺣﺎﻝ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺍﻟﻣﻌﻳﺎﺭ ﻫﻭ ﺑﺩﺍﻳﺔ ﺍﻟﻣﺩﻳﻧﺔ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪.‬‬  ‫ﺱ‪ :63‬ﺃﺩﺭﺱ ﻓﻲ ﻣﻧﻁﻘﺔ ﺗﺑﻌﺩ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻋﻥ ﻣﻭﻁﻧﻲ ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﺻﻭﻡ ﻓﻲ ﺍﻟﺣﺎﻻﺕ ﺍﻟﺗﺎﻟﻳﺔ‪:‬‬ ‫ﺃ‪-‬‬ ‫ﻟﻭ ﺟﻠﺳﺕ ﺧﻣﺳﺔ ﺃﻳﺎﻡ ﻣﻥ ﻛﻝ ﺃﺳﺑﻭﻉ ﻓﻲ ﺗﻠﻙ ﺍﻟﻣﻧﻁﻘﺔ؟‬ ‫ﺏ‪ -‬ﻟﻭ ﺻﺎﺩﻑ ﺃﻥ ﺣﺩﺙ ﻟﻲ ﻅﺭﻑ ﻣﺎ ﻓﻲ ﻳﻭﻡ ﻣﺎ ﻭﺍﺿﻁﺭﻧﻲ ﻟﻠﺟﻠﻭﺱ؟‬ ‫ﺟـ‪ -‬ﺍﻟﺭﺟﻭﻉ ﺇﻟﻰ ﺍﻟﻣﻭﻁﻥ ﻭﻗﺕ ﺍﻹﻓﻁﺎﺭ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﻋﻠﻳﻙ ﺍﻟﺻﻳﺎﻡ ﻓﻲ ﺟﻣﻳﻊ ﺍﻟﻔﺭﻭﺽ ﺍﻟﻣﺫﻛﻭﺭﺓ‪.‬‬ ‫ﺱ‪ :64‬ﺃﻓﻳﺩﻭﻧﺎ ﺣﻭﻝ ﻭﺿﻊ ﺍﻟﺻﻳﺎﻡ ﻭﺍﻟﺻﻼﺓ‪ ،‬ﻓﺄﻧﺎ ﺳﻌﻭﺩﻳﺔ ﺧﻁﺑﺕ ﻟﺭﺟﻝ ﺑﺣﺭﻳﻧﻲ ﻭﺗﻡ ﺍﻟﻌﻘﺩ ﻭﺃﻧﺎ‬ ‫ﺍﻵﻥ ﺃﺳﻛﻥ ﻓﻲ ﺍﻟﺑﺣﺭﻳﻥ ﻟﻠﺩﺭﺍﺳﺔ ﺍﻟﺟﺎﻣﻌﻳﺔ ﻭﻧﺣﻥ ﻣﻌﻘﻭﺩﻳﻥ ﻓﻬﻝ ﻋﻧﺩﻣﺎ ﺃﺫﻫﺏ ﻟﻠﺳﻌﻭﺩﻳﺔ ﻟﺯﻳﺎﺭﺓ‬ ‫ﺃﻫﻠﻲ ﻫﻝ ﺻﻼﺗﻲ ﻗﺻﺭ ﺃﻡ ﺗﻣﺎﻡ ﺇﻥ ﻛﺎﻧﺕ ﻣﺩﺓ ﺍﻟﺯﻳﺎﺭﺓ ﻳﻭﻣﺎ ً ﺃﻭ ﻳﻭﻣﻳﻥ‪ ،‬ﻭﺑﺎﻟﻧﺳﺑﺔ ﻟﺷﻬﺭ ﺭﻣﺿﺎﻥ ﻫﻝ‬ ‫ﺃﺻﻭﻡ ﺇﻥ ﺃﻗﻣﺕ ﻓﻲ ﺍﻟﺳﻌﻭﺩﻳﺔ ﺧﻣﺳﺔ ﺃﻳﺎﻡ ﺃﻭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻡ ﻳﺟﺏ ﺃﻥْ ﻳﻛﻭﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻣﺎ ﻓﻭﻕ‪،‬‬ ‫ﻭﺇﻥ ﺟﻠﺳﺕ ﻫﻧﺎﻙ ﺃﻗﻝ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻫﻝ ﺃﻋﺗﺑﺭ ﺻﺎﺋﻣﺔ ﺃﻡ ﻻ ﺻﻳﺎﻡ ﻟﻲ‪ ،‬ﻓﺄﻧﺎ ﻻ ﺃﻋﻠﻡ ﻫﻝ ﻋﻧﺩﻣﺎ‬ ‫ﺃﻗﻳﻡ ﻓﻲ ﺑﻠﺩ ﺁﺧﺭ ﻳﺻﺑﺢ ﺑﻠﺩﻱ ﺍﻷﺻﻠﻲ ﻋﻧﺩ ﺍﻟﺳﻔﺭ ﺇﻟﻳﻪ ﻛﺑﺎﻗﻲ ﺍﻟﺑﻠﺩﺍﻥ ﺃﻡ ﻟﻪ ﺣﻛﻡ ﺁﺧﺭ؟‬ ‫ﺝ‪ :‬ﻣﺎ ﺩﺍﻡ ﻟﻡ ﻳﺣﺻﻝ ﻣﻧﻙ ﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺍﻟﻭﻁﻥ ﺍﻟﺳﺎﺑﻕ ﻓﺗﺗﻣﻳﻥ ﺍﻟﺻﻼﺓ ﻓﻳﻪ ﻭﺗﺻﻭﻣﻳﻥ‪.‬‬ ‫ﺱ‪ :65‬ﺃﻧﺎ ﻁﺎﻟﺏ ﻓﻲ ﺍﻟﺳﻧﺔ ﺍﻟﺛﺎﻧﻳﺔ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ‪ ،‬ﻭﺃﻧﺎ ﺃﻗﻁﻊ ﺍﻟﻣﺳﺎﻓﺔ ﻳﻭﻣﻳﺎ ً ﺣﺗﻰ ﺃﺻﻝ ﺇﻟﻰ‬ ‫ﺍﻟﺟﺎﻣﻌﺔ‪ ،‬ﻓﻬﻝ ﺻﻼﺗﻲ ﻗﺻﺭ؟ ﻭﻫﻝ ﺃﺻﻭﻡ ﺃﻡ ﺃﻓﻁﺭ ﻓﻲ ﺷﻬﺭ ﺭﻣﺿﺎﻥ ﺍﻟﻣﺑﺎﺭﻙ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﺗﺗﻡ ﺍﻟﺻﻼﺓ ﻭﺗﺻﻭﻡ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﻗﻣﺕ ﻓﻲ ﻣﻛﺎﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﺈﻧﻙ ﺗﻔﻁﺭ‬ ‫ﻭﺗﻘﺻﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺱ‪ :66‬ﺇﺫﺍ ﻛﻧﺕ ﻣﺳﺎﻓﺭﺍً‪ ،‬ﻭﻧﻭﻳﺕ ﺍﻹﻗﺎﻣﺔ ﺛﻡ ﻗﺭﺭﺕ ﺍﻟﻘﺻﺭ‪ ،‬ﻓﻛﻳﻑ ﺃﺻﻠﻲ؟ ﻭﻣﺎ ﺣﻛﻡ ﺻﻠﻭﺍﺗﻲ ﺍﻟﺗﻲ‬ ‫ﺻﻠﻳﺗﻬﺎ ﺗﺎﻣﺔ؟ ﻭﻣﺎﺫﺍ ﺃﻓﻌﻝ ﺇﺫﺍ ﻧﻭﻳﺕ ﺑﻌﺩ ﺫﻟﻙ ﺍﻹﻗﺎﻣﺔ ﻣﺭﺓ ﺃﺧﺭﻯ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﻧﺕ ﺑﻌﺩ ﻧﻳﺔ ﺍﻹﻗﺎﻣﺔ ﻗﺩ ﺻﻠﻳﺕ ﺻﻼﺓ ﺭﺑﺎﻋﻳﺔ ﺗﺎﻣﺔ ﻓﻳﺟﺏ ﻋﻠﻳﻙ ﺃﻥ ﺗﺗﻡ ﺍﻟﺻﻼﺓ ﻣﺎ ﺩﻣﺕ ﻓﻲ‬ ‫ﺫﻟﻙ ﺍﻟﻣﻛﺎﻥ‪ ،‬ﻭﺇﻥ ﻟﻡ ﺗﻛﻥ ﻗﺩ ﺃﺗﻳﺕ ﺑﺻﻼﺓ ﺭﺑﺎﻋﻳﺔ‪ ،‬ﺗﺎﻣﺔ ﺻﻠﻳﺕ ﻗﺻﺭﺍً‪ ،‬ﻓﺈﻥ ﻧﻭﻳﺕ ﺍﻹﻗﺎﻣﺔ ﺛﺎﻧﻳﺔ‬ ‫ﺻﻠﻳﺕ ﺗﻣﺎﻣﺎ ً‪.‬‬ ‫ﺱ‪ :67‬ﺇﻧﻧﻲ ﺃﻋﻣﻝ ﻓﻲ ﻣﺩﻳﻧﺔ ﺗﺑﻌﺩ ﻋﻥ ﻣﺩﻳﻧﺗﻲ ﺍﻟﺗﻲ ﻳﻘﻳﻡ ﻓﻳﻬﺎ ﺃﻫﻠﻲ ﺣﻭﺍﻟﻲ ‪ 250‬ﻛﻳﻠﻭ ﻣﺗﺭﺍً‪،‬‬ ‫ﻭﺇﻧﻲ ﻻ ﺃﻧﺯﻝ ﺇﻟﻰ ﺑﻠﺩﻱ ﺇﻻ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻷﺳﺑﻭﻉ ﻓﻘﻁ‪ ،‬ﻟﻛﻥ ﺗﻭﺟﺩ ﻣﺩﻳﻧﺔ ﻗﺭﻳﺑﺔ ﻣﻥ ﻣﻧﻁﻘﺔ ﻋﻣﻠﻲ‪،‬‬ ‫ﺗﺑﻌﺩ ﺣﻭﺍﻟﻲ ﻣﺎﺋﺔ ﻛﻳﻠﻭ ﻣﺗﺭﺍً‪ ،‬ﻭﻳﻭﺟﺩ ﺑﻬﺎ ﺑﻌﺽ ﺃﻫﻠﻲ ﻭﺃﺻﺣﺎﺑﻲ‪ ،‬ﻭﺃﻧﺎ ﻓﻲ ﻛﻝ ﺃﺳﺑﻭﻉ ﺃﺫﻫﺏ‬  ‫ﻋﻠﻲ ﺍﻟﺗﻘﺻﻳﺭ ﺃﻡ ﺍﻹﺗﻣﺎﻡ ﻓﻲ ﺍﻟﺻﻼﺓ ﺇﺫﺍ ﺃﺩﺭﻛﺗﻧﻲ ﻭﺃﻧﺎ ﻋﻧﺩﻫﻡ؟‬ ‫ﻟﺯﻳﺎﺭﺗﻬﻡ‪ ،‬ﻓﻬﻝ ﻳﺟﺏ‬ ‫ﱠ‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ)ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﺑﺎﻋﺗﺑﺎﺭﻙ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ ﺗﺻﻠﻲ ﺗﻣﺎﻣﺎ ً‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ)ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺭﺽ ﺍﻟﺯﻳﺎﺭﺓ ﻓﺗﺻﻠﻲ ﻗﺻﺭﺍً‪.‬‬ ‫ﺱ‪ :68‬ﺃﻧﺎ ﻁﺎﻟﺏ ﺃﺩﺭﺱ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ‪ ،‬ﻭﺍﻟﻣﺳﺎﻓﺔ ﺑﻳﻥ ﺑﻠﺩﻱ ﻭﺟﺎﻣﻌﺗﻲ ‪ 170‬ﻛﻳﻠﻭ ﻣﺗﺭﺍً ﺗﻘﺭﻳﺑﺎً‪،‬‬ ‫ﻭﺃﺫﻫﺏ ﺇﻟﻰ ﺍﻟﺟﺎﻣﻌﺔ ﺃﺳﺑﻭﻋﻳﺎ ً ﻟﻳﻠﺔ ﺍﻟﺳﺑﺕ ﺃﻭ ﻳﻭﻡ ﺍﻟﺳﺑﺕ ﺻﺑﺎﺣﺎً‪ ،‬ﻭﺃﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺩﻱ ﻳﻭﻡ ﺍﻟﺛﻼﺛﺎء‬ ‫ﺃﻭ ﺍﻷﺭﺑﻌﺎء ﻋﺻﺭﺍً ﺃﻭ ﻅﻬﺭﺍً‪ ،‬ﻓﺈﺫﺍ ﻟﻡ ﺃﻗﻡ ﻟﻣﺩﺓ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ‪ ،‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﺻﻼﺗﻲ‬ ‫ﻭﺻﻭﻣﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ؟ ﻫﻝ ﺗﻛﻭﻥ ﺍﻟﺻﻼﺓ ﻗﺻﺭﺍً ﺃﻡ ﺗﻣﺎﻣﺎً؟ ﻭﻫﻝ ﻳﺻﺢ ﻣﻧﻲ ﺍﻟﺻﻭﻡ؟‬ ‫ﺝ‪ :‬ﺻﻼﺗﻙ ﺗﺎﻣﺔ‪ ،‬ﻭﻋﻠﻳﻙ ﺍﻟﺻﻳﺎﻡ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﻟﻧﻳﺔ ﺍﻹﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪.‬‬ ‫ﺱ‪ :69‬ﺃﺭﻳﺩ ﺃﻥ ﺃﺳﺎﻟﻛﻡ ﻋﻥ ﺣﻛﻡ ﻣﻬﻧﺔ ﺍﻟﺗﺣﻛﻳﻡ ﻓﻲ ﻣﺑﺎﺭﻳﺎﺕ ﺍﻟﻛﺭﺓ‪ ،‬ﻭﻣﺎ ﻫﻭ ﺣﻛﻡ ﺍﻟﺻﻳﺎﻡ ﺃﺛﻧﺎء‬ ‫ﺍﻟﺳﻔﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﻬﻧﺔ ﻣﻊ ﺍﻟﻌﻠﻡ ﺃﻧﻧﺎ ﻧﺳﺎﻓﺭ ﻛﻝ ﻳﻭﻡ ﺃﺣﺩ؟‬ ‫ﺝ‪ :‬ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﻓﻲ ﻧﻔﺳﻪ ﺟﺎﺋﺯ‪ ،‬ﻭﻳﺻﻭﻡ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪.‬‬ ‫ﺱ‪ :70‬ﺃﻭﺩ ﺍﻟﺫﻫﺎﺏ ﺇﻟﻰ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻧﻭﺭﺓ ﻓﻲ ﺃﻭﺍﺧﺭ ﺷﻬﺭ ﺭﻣﺿﺎﻥ ﺍﻟﻣﺑﺎﺭﻙ ﺑﺣﻳﺙ ﻳﻛﻭﻥ ﻣﻛﻭﺛﻲ‬ ‫ﻓﻳﻬﺎ ﺃﻗﻝ ﻣﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺄﻥ ﺍﻟﻣﺳﺎﻓﺔ ﺑﻳﻥ ﻣﺳﻛﻧﻲ ﻭﺍﻟﻣﺩﻳﻧﺔ ﺗﻔﻭﻕ ﺍﻷﻟﻑ ﻛﻳﻠﻭ ﻣﺗﺭ‪ ،‬ﻭﻻ‬ ‫ﺃﺭﻏﺏ ﻓﻲ ﺍﻟﺗﻘﺻﻳﺭ ﺃﻭ ﺍﻹﻓﻁﺎﺭ‪ ،‬ﻓﻬﻝ ﻫﻧﺎﻙ ﻣﺧﺭﺝ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﻣﻛﻧﻙ ﺍﻟﺻﻳﺎﻡ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﺇﻻ ﻣﻊ ﺇﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻧﻭﺭﺓ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﺻﻼﺓ ﻓﻳﻬﺎ ﻓﻣﺎ ﻟﻡ ﺗﻘﺻﺩ ﺍﻹﻗﺎﻣﺔ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺗﻛﻭﻥ ﻣﺧﻳﺭﺍً ﺑﻳﻥ ﺍﻟﻘﺻﺭ ﻭﺍﻹﺗﻣﺎﻡ‪.‬‬ ‫ﺱ‪ :71‬ﻫﻝ ﺗﺣﺳﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﻣﻥ ﻧﻬﺎﻳﺔ ﺍﻟﻭﻁﻥ ﺇﻟﻰ ﺑﺩﺍﻳﺔ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻘﺻﻭﺩﺓ ﺃﻡ ﺇﻟﻰ‬ ‫ﺍﻟﻣﻘﺻﺩ ﺩﺍﺧﻝ ﺍﻟﻣﺩﻳﻧﺔ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﺇﻟﻰ ﺍﻟﻣﻘﺻﺩ ﺩﺍﺧﻝ ﺍﻟﻣﺩﻳﻧﺔ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﺇﻟﻰ ﺑﺩﺍﻳﺔ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻘﺻﻭﺩﺓ‪.‬‬ ‫ﺱ‪ :72‬ﺷﺧﺹ ﻳﻘﻁﻊ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻣﻥ ﻣﺣﻝ ﺳﻛﻧﻪ ﺇﻟﻰ ﻣﺣﻝ ﻋﻣﻠﻪ ﻳﻭﻣﻳﺎ ً ﻓﺣﻛﻣﻪ ﺍﻟﺗﻣﺎﻡ‬ ‫ﻭﺍﻟﺻﻳﺎﻡ‪ ،‬ﻓﻣﺎ ﺍﻟﺣﻛﻡ ﻟﻭ ﺳﺎﻓﺭ ﻷﺟﻝ ﻋﻣﻠﻪ ﺇﻟﻰ ﻣﻛﺎﻥ ﻳﺑﻌﺩ ﻋﻥ ﻣﺣﻝ ﻋﻣﻠﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ؟ ﺃﻭ ﺃﻗﻝ‬ ‫ﻣﻥ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ؟ ﻭﻳﻛﻭﻥ ﺫﻟﻙ ﻓﻲ ﺍﻟﺷﻬﺭ ﻣﺭﺓ ﺃﻭ ﺛﻼﺙ ﻣﺭﺍﺕ ﻭﺑﺻﻭﺭﺓ ﻏﻳﺭ ﻣﻧﺗﻅﻣﺔ؟‬ ‫ﺝ‪ :‬ﺣﻛﻣﻪ ﺍﻟﺗﻣﺎﻡ ﻭﺍﻟﺻﻳﺎﻡ‪.‬‬  ‫ﺱ‪ :73‬ﺷﺧﺹ ﻳﺳﻛﻥ ﻓﻲ ﻣﻧﻁﻘﺔ ﺗﺑﻌﺩ ﻋﻥ ﻣﺣﻝ ﻋﻣﻠﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ‪ ،‬ﻭﻫﻭ ﻳﻘﻳﻡ ﻓﻲ ﻣﻛﺎﻥ ﻋﻣﻠﻪ‬ ‫ﺧﻣﺳﺔ ﺃﻳﺎﻡ ﻭﻳﺭﺟﻊ ﺇﻟﻰ ﻣﻧﻁﻘﺗﻪ ﻳﻭﻣﻳﻥ ﻓﻲ ﺍﻷﺳﺑﻭﻉ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺻﻼﺗﻪ ﻭﺻﻳﺎﻣﻪ ﻓﻲ ﻣﺣﻝ ﻋﻣﻠﻪ‬ ‫ﻭﻓﻲ ﺍﻟﻁﺭﻳﻕ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﻳﺗﻡ ﺍﻟﺻﻼﺓ ﻭﻳﺻﻭﻡ ﻓﻲ ﻣﺣﻝ ﻋﻣﻠﻪ ﻭﻓﻲ ﺍﻟﻁﺭﻳﻕ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﺱ‪ :74‬ﻟﻭ ﻛﺎﻥ ﻳﻭﺟﺩ ﻓﻲ ﺑﻠﺩ ﻣﺎ ﺟﺎﻣﻌﺗﺎﻥ )ﺃ ﻭ ﺏ(‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻁﺎﻟﺏ ﻳﺩﺭﺱ ﻓﻲ ﺟﺎﻣﻌﺔ )ﺃ(‪ ،‬ﻭﻫﺫﻩ‬ ‫ﺍﻟﺟﺎﻣﻌﺔ ﺗﺑﻌﺩ ﻋﻥ ﻣﻘﺭ ﺳﻛﻧﻪ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﺇﺫﺍ ﺳﻠﻙ ﻁﺭﻳﻘﺎ ً ﻣﻌﻳﻧﺎً‪ ،‬ﻭﻟﻛﻥ ﻟﻭ ﺳﻠﻙ ﻁﺭﻳﻘﺎ ً ﺁﺧﺭ‬ ‫ﻓﻠﻳﺱ ﻫﻧﺎﻙ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ‪ ،‬ﺃﻣﺎ ﺟﺎﻣﻌﺔ )ﺏ( ﻓﺗﺑﻌﺩ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻋﻥ ﺳﻛﻥ ﺍﻟﻁﺎﻟﺏ ﺑﻣﺧﺗﻠﻑ‬ ‫ﺍﻟﻁﺭﻕ‪ ،‬ﺃﺭﺟﻭ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺳﺋﻠﺔ‪:‬‬ ‫ﺃ( ﺇﺫﺍ ﺩﺭﺱ ﺍﻟﻁﺎﻟﺏ ﺑﻌﺽ ﺍﻟﻣﻭﺍﺩ ﻓﻲ ﺟﺎﻣﻌﺔ )ﺏ( ﻓﻲ ﺑﻌﺽ ﺍﻟﻔﺻﻭﻝ ﺧﻼﻝ ﺩﺭﺍﺳﺗﻪ ﺍﻟﺟﺎﻣﻌﻳﺔ‪،‬‬ ‫ﻓﻬﻝ ﻋﻠﻳﻪ ﺍﻟﻘﺻﺭ ﻭﺍﻹﻓﻁﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺩﻝ ﺫﻫﺎﺑﻪ ﺇﻟﻰ ﺟﺎﻣﻌﺔ )ﺏ( ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻷﺳﺑﻭﻉ ﻟﻣﺩﺓ‬ ‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺭ ﺗﻘﺭﻳﺑﺎً؟‬ ‫ﺏ( ﺍﻟﺳﺅﺍﻝ ﺍﻟﺳﺎﺑﻕ ﻧﻔﺳﻪ ﻭﻟﻛﻥ ﺑﻣﻌﺩﻝ ﻳﻭﻣﻳﻥ ﻓﻲ ﺍﻷﺳﺑﻭﻉ ﻟﻣﺩﺓ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺭ ﺗﻘﺭﻳﺑﺎً؟‬ ‫ﺝ( ﻫﻝ ﻳﻣﻛﻧﻧﺎ ﺍﻋﺗﺑﺎﺭ ﺟﺎﻣﻌﺔ )ﺃ( ﻣﻘﺭ ﻋﻣﻝ؟‬ ‫ﺩ( ﻫﻝ ﻳﻣﻛﻧﻧﺎ ﺍﻋﺗﺑﺎﺭ ﺟﺎﻣﻌﺔ )ﺃ( ﻣﻊ ﺟﺎﻣﻌﺔ )ﺏ( ﺟﺎﻣﻌﺔ ﻭﺍﺣﺩﺓ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥّ ﺍﻟﺟﺎﻣﻌﺗﻳﻥ‬ ‫ﺗﺧﺿﻌﺎﻥ ﺇﻟﻰ ﺇﺩﺍﺭﺓ ﻭﺍﺣﺩﺓ؟‬ ‫ﻫـ( ﺧﻼﻝ ﺍﻟﺩﺭﺍﺳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ )ﺃ( ﻛﺎﻥ ﻳﺳﻠﻙ ﺍﻟﻁﺭﻳﻕ ﺍﻟﻘﺻﻳﺭ‪ ،‬ﻭﻓﻲ ﺑﻌﺽ ﺍﻷﻳﺎﻡ ﻳﺳﻠﻙ‬ ‫ﺍﻟﻁﺭﻳﻕ ﺍﻟﻁﻭﻳﻝ‪ ،‬ﻓﻬﻝ ﻫﻧﺎﻙ ﺍﺧﺗﻼﻑ ﻓﻲ ﺍﻟﺣﻛﻡ ﺑﻳﻥ ﺍﻟﺻﻭﺭﺗﻳﻥ؟‬ ‫ﻭ( ﺇﺫﺍ ﻟﻡ ﻳﺻﻝ ّ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ )ﺃ( ﻭﺫﻫﺏ ﺇﻟﻰ ﻣﻛﺎﻥ ﺁﺧﺭ‪ ،‬ﻭﺻﻠﻰ‪ ،‬ﻓﻬﻝ ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﺃﻡ ﻗﺻﺭﺍً؟‬ ‫ﺝ‪:‬‬ ‫ﺃ( ﻋﻠﻳﻪ ﺃﻥ ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً ﻭﻳﺻﻭﻡ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪.‬‬ ‫ﺏ( ﻛﺎﻟﺳﺎﺑﻕ‪.‬‬ ‫ﻣﻘﺭ ﻋﻣﻠﻪ ﻓﻳﺗﻡ ﺍﻟﺻﻼﺓ ﻓﻳﻬﺎ ﻭﻳﺻﻭﻡ‪.‬‬ ‫ﺝ( ﻓﻲ ﺣﻛﻡ ّ‬ ‫ﺩ( ﻻ‪.‬‬ ‫ﻩ ـ( ﻻ ﺍﺧﺗﻼﻑ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪.‬‬  ‫ﻭ( ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﺑﻳﻥ ﺍﻟﻣﺳﻛﻥ ﻭﺍﻟﺟﺎﻣﻌﺔ ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎً‪ ،‬ﻭﺇﻥ ﻟﻡ ﻳﻛﻥ ﻛﺫﻟﻙ ﻓﺈﻥ ﻗﻁﻊ‬ ‫ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻳﺻﻠﻲ ﻗﺻﺭﺍً‪ ،‬ﻭﺇﻻ ﻳﺻﻠﻲ ﺗﻣﺎﻣﺎ ً‪.‬‬ ‫ﺱ‪ :75‬ﺇﻧﻧﻲ ﺃﻗﻳﻡ ﻓﻲ ﺳﻭﺭﻳﺎ ﻓﻲ ﻣﻧﺯﻝ ﺃﻣﻠﻛﻪ ﻟﻧﻔﺳﻲ‪ ،‬ﻛﻣﺎ ﺇﻧﻧﻲ ﺃﻗﻳﻡ ﻓﻲ ﺑﻠﺩﻱ ﺍﻷﺳﺎﺳﻲ‪ ،‬ﻓﻬﻝ‬ ‫ﻋﻠﻲ ﺍﻹﺗﻣﺎﻡ ﻋﻠﻣﺎ ً ﺑﺄﻧﻲ ﺃﻗﻳﻡ ﻓﻲ ﺳﻭﺭﻳﺎ ﺃﻛﺛﺭ ﻣﻣﺎ ﺃﻗﻳﻡ ﻓﻲ‬ ‫ﻳﺣﻕ ﻟﻲ ﺍﻟﻘﺻﺭ ﻓﻲ ﺍﻟﺻﻼﺓ ﺃﻡ ﻳﺗﻭﺟﺏ‬ ‫ّ‬ ‫ﺑﻠﺩﻱ؟‬ ‫ﻭﺑﻧﺎء ﻋﻠﻰ ﻫﺫﺍ ﻓﺻﻼﺗﻙ ﺗﺎﻣﺔ ﻓﻳﻬﻣﺎ‪ ،‬ﻧﻌﻡ ﻓﻲ ﻁﺭﻳﻕ‬ ‫ﺝ‪ :‬ﺇﻧﻙ ﺫﻭ ﻭﻁﻧﻳﻥ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ‪،‬‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫ﺷﺭﻋﻳﺔ‪.-‬‬ ‫ﻣﺳﺎﻓﺔ‬ ‫ﺳﻔﺭﻙ ﻣﻥ ﺃﺣﺩ ﻭﻁﻧﻳﻙ ﺇﻟﻰ ﺍﻵﺧﺭ ﺗﻘﺻﺭ ﺍﻟﺻﻼﺓ ‪-‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻁﺭﻳﻕ‬ ‫ﺱ‪ :76‬ﻣﺎ ﺣﻛﻡ ﺍﻟﺯﻭﺟﺔ ﻓﻳﻣﺎ ﻟﻭ ﺃﺭﺍﺩﺕ ﺍﻟﺫﻫﺎﺏ ﺇﻟﻰ ﺑﻳﺕ ﻭﺍﻟﺩﻫﺎ ﺃﻭ ﺑﻳﺕ ﻭﺍﻟﺩ ﺯﻭﺟﻬﺎ ﺇﻥ ﻛﺎﻧﺎ‬ ‫ﻳﺑﻌﺩﺍﻥ ﻋﻥ ﺑﻳﺕ ﺍﻟﺯﻭﺟﻳﺔ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ؟‬ ‫ﺝ‪ :‬ﺃﻣﺎ ﺍﻟﺻﻼﺓ ﻓﻲ ﺑﻳﺕ ﺃﺑﻳﻬﺎ ﻓﺈﻥ ﻛﺎﻧﺕ ﺑﻌﺩ ﻟﻡ ﺗﻌﺭﺽ ﻋﻥ ﻧﻳﺔ ﺍﻻﺳﺗﻳﻁﺎﻥ ﻓﻲ ﺑﻠﺩﺓ ﺃﺑﻳﻬﺎ ﻓﺻﻼﺗﻬﺎ‬ ‫ﻓﻳﻬﺎ ﺗﺎﻣﺔ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺕ ﻗﺻﺭﺍً‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺻﻼﺓ ﻓﻲ ﺑﻳﺕ ﻭﺍﻟﺩ ﺯﻭﺟﻬﺎ ﻓﺈﻥ ﻟﻡ ﺗﻌﺩ ﺗﻠﻙ ﺍﻟﺑﻠﺩﺓ ﻭﻁﻧﺎ ً ﻟﻬﺎ‬ ‫ﻓﺻﻼﺗﻬﺎ ﻗﺻﺭ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻧﻭﺕ ﺍﻹﻗﺎﻣﺔ ﻓﻳﻬﺎ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪.‬‬ ‫ﺱ‪ :77‬ﻣﺎ ﺣﻛﻡ ﻣﻥ ﺗﻌﻬﺩ ﺑﺗﻭﺻﻳﻝ ﺍﻟﻁﺎﻟﺏ ﺍﻟﺟﺎﻣﻌﻲ ﺍﻟﺫﻱ ﺗﺑﻌﺩ ﺟﺎﻣﻌﺗﻪ ﻋﻥ ﻣﺣﻝ ﺳﻛﻧﺎﻩ ﻣﺳﺎﻓﺔ‬ ‫ﺷﺭﻋﻳﺔ؟‬ ‫ﺝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻣﺗﻌﻬﺩ ﺍﻟﻣﺫﻛﻭﺭ ﻻ ﻳﺑﻘﻰ ﻏﺎﻟﺑﺎ ً ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻣﺗﻭﺍﺻﻠﺔ ﺑﺩﻭﻥ ﺳﻔﺭ ﻓﻬﻭ ﻛﺛﻳﺭ ﺍﻟﺳﻔﺭ‬ ‫ﻭﺻﻼﺗﻪ ﺗﺎﻣﺔ‪ ،‬ﻭﺇﻻ ﻓﺻﻼﺗﻪ ﻗﺻﺭ‪.‬‬ ‫ﺱ‪ :78‬ﺃﻧﺎ ﺷﺎﺏ ﺃﺭﻳﺩ ﺃﻥ ﺃﻗﺩﻡ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻟﻣﺎﺟﺳﺗﻳﺭ‪ ،‬ﻭﻣﺣﻝ ﺍﻟﺟﺎﻣﻌﺔ ﻳﺑﻌﺩ ﻋﻥ ﻭﻁﻧﻲ ﻣﺳﺎﻓﺔ‬ ‫ﻋﻠﻲ ﺃﻥ ﺃﺳﺎﻓﺭ ﺇﻟﻰ ﻣﻘﺭ ﺍﻟﺟﺎﻣﻌﺔ ﻓﻲ ﻛﻝ ﺷﻬﺭ ﺃﺳﺑﻭﻋﺎ ً ﻭﺍﺣﺩﺍً ﻓﻘﻁ‬ ‫‪ 150‬ﻛﻳﻠﻭﻣﺗﺭﺍً ﺗﻘﺭﻳﺑﺎ ً‪ .‬ﻳﻠﺯﻡ‬ ‫ﱠ‬ ‫ﻭﺃﺣﻳﺎﻧﺎ ً ﺑﻌﺩ ﻛﻝ ﺃﺳﺑﻭﻋﻳﻥ‪ ،‬ﻭﺃﺣﻳﺎﻧﺎ ً ﺃﺫﻫﺏ ﺇﻟﻰ ﺑﻠﺩﻱ ﻭﺃﺭﺟﻊ ﻓﻲ ﺍﻟﻳﻭﻡ ﺍﻟﺗﺎﻟﻲ ﺇﻟﻰ ﻣﺣﻝ ﺍﻟﺩﺭﺍﺳﺔ‪،‬‬ ‫ﻓﻣﺎ ﻫﻭ ﺣﻛﻡ ﺻﻼﺗﻲ ﻭﺻﻳﺎﻣﻲ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﻭﻣﺣﻝ ﺍﻟﺩﺭﺍﺳﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺏ ﺗﺧﻠّﻝ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﺑﻳﻥ ﺍﻟﺳﻔﺭﺗﻳﻥ ﻓﺎﻟﺻﻼﺓ ﻗﺻﺭ ﻓﻲ ﺍﻟﻁﺭﻳﻕ ﻭﺑﻠﺩ ﺍﻟﺩﺭﺍﺳﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻐﺎﻟﺏ ﺍﻟﺳﻔﺭ ﻗﺑﻝ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻙ ﺗﺎﻣﺔ ﻓﻲ ﺍﻟﻔﺭﺽ ﺍﻟﻣﺫﻛﻭﺭ ﻣﺎ ﻟﻡ ﺗﻘﻡ ﻓﻲ ﺃﺣﺩ‬  ‫ﺍﻟﺑﻠﺩﻳﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﺈﻥ ﺃﻗﻣﺕ ﻓﻲ ﺃﺣﺩ ﺍﻟﺑﻠﺩﻳﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻟﺯﻣﻙ ﺍﻟﺗﻘﺻﻳﺭ ﻓﻲ ﺍﻟﺳﻔﺭﺓ ﺍﻷﻭﻟﻰ ﻓﻲ‬ ‫ﺍﻟﻁﺭﻳﻕ‪ ،‬ﻭﺍﻥ ﻟﻡ ﺗﻘﻡ ﻋﺷﺭﺓ ﺃﻳﺎﻡ ﻓﺻﻼﺗﻙ ﺗﻣﺎﻡ ﻓﻲ ﺍﻟﻁﺭﻳﻕ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺑﻠﺩ ﺍﻟﺩﺭﺍﺳﺔ ﻓﻬﻭ ‪ -‬ﻓﻲ ﻓﺭﺽ‬ ‫ﺻﺭﺕ ﺃﻓﻁﺭﺕ‪ ،‬ﻭﻣﺗﻰ‬ ‫ﺍﻟﺳﺅﺍﻝ ‪ -‬ﺑﺣﻛﻡ ﺍﻟﻭﻁﻥ‪ ،‬ﻭﺣﻛﻡ ﺍﻟﺻﻳﺎﻡ ُﻳﻌﺭﻑ ﻣﻥ ﺣﻛﻡ ﺍﻟﺻﻼﺓ‪ ،‬ﻓﺈﻧﻪ ﻣﺗﻰ ﻗ ّ‬ ‫ﺻﻣﺕ‪.‬‬ ‫ﺃَﺗﻣﻣﺕ ُ‬ ‫ﺱ‪ :79‬ﻟﻭ ﺃﻥ ﺷﺧﺻﺎ ً ﺳﻣﻊ ﺍﻷﺫﺍﻥ ﻓﻲ ﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﺛﻡ ﺳﺎﻓﺭ‪ ،‬ﻭﻗﻁﻊ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻓﻲ ﺍﻟﺳﻔﺭ ﻓﻬﻝ‬ ‫ﻳﺻﻠﻲ ﻗﺻﺭﺍً ﺃﻡ ﺗﻣﺎﻣﺎً؟‬ ‫ﺝ‪ :‬ﺍﻟﻣﻼﻙ ﻓﻲ ﻗﺻﺭ ﺍﻟﺻﻼﺓ ﻭﺇﺗﻣﺎﻣﻬﺎ ﻫﻭ ﻭﻗﺕ ﺇﺗﻳﺎﻥ ﺍﻟﺻﻼﺓ‪ ،‬ﻓﺈﻥ ﺃﺗﻰ ﺑﻬﺎ ﻗﺑﻝ ﺍﻟﺳﻔﺭ ﺃﻭ ﻗﺑﻝ‬ ‫ﻭﺻﻭﻟﻪ ﺍﻟﻰ ﺣﺩّ ﺍﻟﺗﺭﺧﺹ ﻭﺟﺏ ﺍﻟﺗﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﺃﺗﻰ ﺑﻬﺎ ﻋﻧﺩ ﺣ ّﺩ ﺍﻟﺗﺭﺧﺹ ﻓﻣﺎ ﺑﻌﺩﻩ ﻛﻣﺎ ﻟﻭ ﻭﺻﻝ‬ ‫ﺍﻟﺑﻠﺩ ﺍﻟﺫﻱ ﺳﺎﻓﺭ ﺇﻟﻳﻪ ﻭﺟﺏ ﺍﻟﻘﺻﺭ ﺇﻻ ﺇﺫﺍ ﻧﻭﻯ ﺍﻹﻗﺎﻣﺔ ﻓﻲ ﺫﻟﻙ ﺍﻟﻣﻛﺎﻥ ﻋﺷﺭﺓ ﺃﻳﺎﻡ‪.‬‬ ‫ﺱ‪ :80‬ﺃﻋﻳﺵ ﻓﻲ ﺍﻟﺳﻌﻭﺩﻳﺔ‪ ،‬ﺃﻗﻁﻊ ﻣﺳﺎﻓﺔ ﺷﺭﻋﻳﺔ ﻛﻝ ﻳﻭﻡ )ﻣﻥ ﺍﻟﺳﺑﺕ ﺇﻟﻰ ﺍﻷﺭﺑﻌﺎء( ﺇﻟﻰ‬ ‫ﻋﻣﻠﻲ‪ ،‬ﻭﻓﻲ ﻳﻭﻡ ﺍﻟﺧﻣﻳﺱ ﺃﺳﺎﻓﺭ ﺇﻟﻰ ﺍﻟﺑﺣﺭﻳﻥ ﻹﻳﺻﺎﻝ ﺯﻭﺟﺗﻲ ﻭﺃﺧﺗﻲ ﺇﻟﻰ ﺍﻟﺟﺎﻣﻌﺔ ﺍﻟﺗﻲ‬ ‫ﺗﺩﺭﺳﺎﻥ ﻓﻳﻬﺎ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺻﻼﺗﻲ ﻭﺻﻳﺎﻣﻲ؟‬ ‫ﺝ‪ :‬ﺗﺻﻠﻲ ‪ -‬ﻓﻲ ﻣﻔﺭﻭﺽ ﺍﻟﺳﺅﺍﻝ ‪ -‬ﺗﻣﺎﻣﺎ ً ﻭﺗﺻﻭﻡ‪.‬‬ ‫ﺱ‪ :81‬ﻣﻥ ﺃﻳﻥ ﻳﺗﻡ ﺣﺳﺎﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺇﺫﺍ ﻛﻧﺕ ﺃﺳﻛﻥ ﻣﺩﻳﻧﺔ ﻛﺑﻳﺭﺓ؟ ﻭﻣﺎﺫﺍ ﻟﻭ ﻛﻧﺕ‬ ‫ﺃﺳﻛﻥ ﻣﺩﻳﻧﺔ ﻋﺎﺩﻳﺔ‪ ،‬ﻭﻟﻛﻧﻧﻲ ﻋﺎﺯﻡ ﻋﻠﻰ ﺍﻟﺳﻔﺭ ﺇﻟﻰ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻛﺑﻳﺭﺓ‪ ،‬ﻓﺈﻟﻰ ﺃﻳﻥ ﻳﻧﺗﻬﻲ ﺣﺳﺎﺏ‬ ‫ﺍﻟﻣﺳﺎﻓﺔ؟ ﺇﻟﻰ ﺍﻟﺑﻳﺕ ﺍﻟﺫﻱ ﺃﻗﺻﺩﻩ؟ ﺃﻡ ﺇﻟﻰ ﺃﻁﺭﺍﻑ ﺍﻟﻣﺩﻳﻧﺔ ﻓﻘﻁ؟ ﻳﻌﻧﻲ ﺣﺗﻰ ﻟﻭ ﺃﻧﻧﻲ ﻭﺍﺻﻠﺕ‬ ‫ﺍﻟﻣﺳﻳﺭ ﻓﻳﻬﺎ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺃﻛﺛﺭ ﻣﻥ ﻣﺎﺋﺔ ﻛﻳﻠﻭ ﻣﺗﺭ ﻓﻲ ﺩﺍﺧﻝ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻛﺑﻳﺭﺓ ﻻ ﻳﻌﺩ ﺫﻟﻙ ﻣﻥ‬ ‫ﺍﻟﻣﺳﺎﻓﺔ؟‬ ‫ﺝ‪ :‬ﻻ ﻓﺭﻕ ‪-‬ﻋﻧﺩ ﺳﻣﺎﺣﺔ ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ )ﺩﺍﻡ ﻅﻠﻪ(‪ -‬ﺑﻳﻥ ﺍﻟﺑﻼﺩ ﺍﻟﻛﺑﻳﺭﺓ ﻭﻏﻳﺭﻫﺎ ﻣﻥ ﺟﻬﺔ ﺃﺣﻛﺎﻡ‬ ‫ﺍﻟﺳﻔﺭ‪ ،‬ﻓﺎﺑﺗﺩﺍء ﺍﻟﻣﺳﺎﻓﺔ ﻳﻛﻭﻥ ﻣﻥ ﺁﺧﺭ ﺑﻳﻭﺕ ﺍﻟﺑﻠﺩ ﺍﻟﺫﻱ ﻳﻐﺎﺩﺭﻩ‪ ،‬ﻭﺍﻧﺗﻬﺎء ﺍﻟﻣﺳﺎﻓﺔ ﻳﻛﻭﻥ ﺃﻭﻝ‬ ‫ﺑﻳﻭﺕ ﺍﻟﺑﻠﺩ ﺍﻟﺫﻱ ﻳﺻﻠﻪ ﺣﺗﻰ ﻭﺇﻥ ﻭﺍﺻﻝ ﻣﺳﻳﺭﻩ ﻓﻳﻬﺎ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺃﻛﺛﺭ ﻣﻥ ﺍﻟﻣﺳﺎﻓﺔ‪.‬‬  ‫ﺃﺣﻛﺎﻡ ﺍﻟﻧﻅﺭ‬ ‫ﺱ‪ :1‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﻝ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻪ ﻭﻛ ّﻔﻲ ﺍﻷﺟﻧﺑﻳﺎﺕ؟‬ ‫ﺝ‪ :‬ﻻ ﺇﺷﻛﺎﻝ ﻓﻲ ﻧﻅﺭ ﺍﻟﺭﺟﻝ ﺇﻟﻰ ﻭﺟﻪ ﻭﻛ ّﻔﻲ ﺍﻟﻛﺗﺎﺑﻳﺎﺕ ﻛﺎﻟﻳﻬﻭﺩﻳﺎﺕ ﻭﺍﻟﻧﺻﺭﺍﻧﻳﺎﺕ ﺇﺫﺍ ﻛﺎﻥ ﺑﺩﻭﻥ‬ ‫ﻗﺻﺩ ﺍﻟﻠّﺫﺓ ﻭﻟﻡ ﻳﺧﻑ ﺃﻥ ﻳﻘﻊ ﻓﻲ ﺍﻟﺣﺭﺍﻡ‪.‬‬ ‫ﻳﻣﺳﻪ؟‬ ‫ﺱ‪ :2‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻁﺑﻳﺏ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻰ ﺑﺩﻥ ﺍﻟﻣﺭﺃﺓ ﺣﻳﻥ ﺍﻟﻣﻌﺎﻟﺟﺔ ﺃﻭ ّ‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺍﺿﻁﺭ ﺍﻟﻁﺑﻳﺏ ﻓﻲ ﻣﻌﺎﻟﺟﺗﻬﺎ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻰ ﺑﺩﻧﻬﺎ ﺃﻭ ﻳﻣﺳﻬﺎ ﻓﻼ ﺇﺷﻛﺎﻝ ﻓﻲ ﺫﻟﻙ‪ ،‬ﻭﻟﻛﻥ ﺇﺫﺍ‬ ‫ﺍﺳﺗﻁﺎﻉ ﻣﻥ ﻣﻌﺎﻟﺟﺗﻬﺎ ﺑﺎﻟﻧﻅﺭ ﺩﻭﻥ ﺍﻟﻠﻣﺱ ﻭﺟﺏ ﺃﻥ ﻻ ﻳﻠﻣﺱ ﺑﺩﻧﻬﺎ‪ ،‬ﻭﻟﻭ ﺗﻣﻛﻥ ﻣﻥ ﻣﻌﺎﻟﺟﺗﻬﺎ‬ ‫ﺑﺎﻟﻠﻣﺱ ﺩﻭﻥ ﺍﻟﻧﻅﺭ ﻭﺟﺏ ﻣﻌﺎﻟﺟﺗﻬﺎ ﺩﻭﻥ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻳﻬﺎ‪.‬‬ ‫ﺱ ‪ : 3‬ﻫﻧﺎﻙ ﻣﻥ ﻳﻘﻭﻝ ﺃﻥ ﺍﻟﺗﻛﻠﻡ ﻣﻊ ﺍﻟﻣﺭﺃﺓ ﻭﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻬﻬﺎ ﺑﺩﻭﻥ ﺗﺄﺛﺭ ﺑﻬﺎ ﺩﻟﻳﻝ ﺍﻟﺗﻘﻭﻯ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺃﻥ ﻳﺗﻛﻠﻡ ﺍﻟﺭﺟﻝ ﻣﻊ ﺍﻟﻣﺭﺃﺓ ﻭﻳﻬﺎﺏ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻬﺎ ﻓﺫﻟﻙ ﺩﻟﻳﻝ ﻋﺩﻡ ﺍﻣﺗﻼﻙ ﺍﻟﺟﺭﺃﺓ ﻋﻠﻰ ﺍﻟﺣﺩﻳﺙ ﺧﻭﻓﺎ ً‬ ‫ﻣﻥ ﺍﻟﺗﺄﺛﺭ ﺑﻬﺎ ﻭﻫﻭ ﺩﻟﻳﻝ ﺿﻌﻑ ﺍﻹﻳﻣﺎﻥ ﻓﻣﺎ ﻫﻭ ﺭﺃﻱ ﺍﻟﺷﺭﻉ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ؟‬ ‫ﺝ ‪ :‬ﺍﻟﺗﻛﻠﻡ ﻭﺍﻟﻧﻅﺭ ﻟﻠﻭﺟﻪ ﺑﺩﻭﻥ ﺷﻬﻭﺓ ﻭﺭﻳﺑﺔ ﻭﺗﺯﻳﻥ ﻭﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ ﺟﺎﺋﺯ ‪.‬‬ ‫ﺱ ‪ : 4‬ﻣﺎ ﺣﻛﻡ ﺗﺑﺎﺩﻝ ﺍﻟﻧﻅﺭﺍﺕ ﺑﻳﻥ ﺍﻟﺭﺟﻝ ﻭﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﻳﻥ‪ ،‬ﻣﻥ ﻏﻳﺭ ﺗﻠﺫﺫ ﺃﻭ ﺭﻳﺑﺔ ﻭﺑﺩﺍﻋﻲ ﻣﺎ‬ ‫ﺗﻘﺗﺿﻳﻪ ﺍﻟﺣﺎﺟﺎﺕ ﺍﻟﻌﺭﻓﻳﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻭﺳﺎﺋﺭ ﺍﻷﻋﻣﺎﻝ ﻭﺍﻷﻧﺷﻁﺔ ﺍﻟﻣﺷﺭﻭﻋﺔ ﺍﻟﺗﻲ‬ ‫ﻳﺯﺍﻭﻟﻬﺎ ﺍﻟﺟﻧﺳﺎﻥ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻊ ﻛﺎﻟﻌﻣﻝ ﻣﻌﺎ ً ﻓﻲ ﺍﻟﺩﺍﺋﺭﺓ ﺍﻟﺣﻛﻭﻣﻳﺔ ﺃﻭ ﺍﻟﺟﻬﺎﺕ ﺍﻟﺭﺳﻣﻳﺔ‬ ‫ﻭﺍﻟﻣﺳﺗﺷﻔﻳﺎﺕ‪ ،‬ﺃﻫﻲ ﺟﺎﺋﺯﺓ ﺃﻡ ﻻ؟‬ ‫ﺝ ‪ :‬ﻳﺟﻭﺯ ﻟﻪ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻳﻬﺎ ﻣﻊ ﺗﻭﻓﺭ ﺍﻟﺷﺭﻭﻁ ﺍﻟﺗﻲ ﺫﻛﺭﻧﺎﻫﺎ ﺳﺎﺑﻘﺎ ً‪.‬‬ ‫ﺱ ‪ : 5‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﻝ ﻭﻟﻠﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﻳﻥ ﺃﻥ ﻳﻧﻅﺭ ﺃﺣﺩﻫﻣﺎ ﺇﻟﻰ ﻭﺟﻪ ﺍﻵﺧﺭ ﺃﺛﻧﺎء ﺍﻟﺧﻁﺎﺏ ﻣﻊ‬ ‫ﺗﻼﻗﻲ ﺍﻟﻧﻅﺭﺍﺕ ﻭﻣﻊ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﺣﺟﺎﺏ ﺍﻟﻛﺎﻣﻝ؟‬ ‫ﺝ ‪ :‬ﻳﺟﻭﺯ ﺑﺩﻭﻥ ﺗﻠﺫﺫ ﻭﺭﻳﺑﺔ ﻭﺗﺯﻳﻥ ﻭﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ ‪.‬‬ ‫ﺱ‪ :6‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺷﺎﺏ ﺇﺫﺍ ﺃﻣﻥ ﻋﻠﻰ ﻧﻔﺳﻪ ﻣﻥ ﺍﻻﺳﺗﻣﻧﺎء ﻭﺍﻟﺯﻧﺎ ﺃﻭ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺃﻱ ﻣﺣﺭﻡ ﺁﺧﺭ‪،‬‬ ‫ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻰ ﺍﻟﺻﻭﺭ ﻭﺍﻷﻓﻼﻡ ﺍﻟﺧﻠﻳﻌﺔ ﻓﻳﻣﺎ ﻋﺩﺍ ﺍﻟﻌﻭﺭﺓ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :7‬ﻫﻝ ﻳﺟﻭﺯ ﻣﺷﺎﻫﺩﺓ ﺻﻭﺭ ﺍﻟﻧﺳﺎء ﺍﻟﻌﺎﺭﻳﺎﺕ ﺃﻭ ﺷﺑﻪ ﺍﻟﻌﺎﺭﻳﺎﺕ ﺍﻟﻣﺟﻬﻭﻻﺕ ﻛﺎﻟﻼﺗﻲ ﻳﻅﻬﺭﻥ‬  ‫ﻓﻲ ﺍﻷﻓﻼﻡ ﺍﻟﺳﻳﻧﻣﺎﺋﻳﺔ ﻭﻏﻳﺭﻫﺎ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ‬ ‫ﺱ‪ :8‬ﻣﺎ ﺣﻛﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﺭﺳﻭﻣﺎﺕ ﺍﻟﻛﺭﺗﻭﻧﻳﺔ ﻏﻳﺭ ﺍﻟﻣﺗﺣﺭﻛﺔ ﺍﻟﻌﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺟﻧﺳﻳﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻧﻅﺭ ﺑﺭﻳﺑﺔ ﺃﻭ ﺳﺑﺑﺎ ً ﻟﻠﻭﻗﻭﻉ ﻓﻲ ﺍﻟﺣﺭﺍﻡ ﻓﻼ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :9‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻣﻥ ﻳﺭﻳﺩ ﺍﻟﺯﻭﺍﺝ ﻣﻥ ﺍﻣﺭﺃﺓ ﺃﻥ ﻳﻧﻅﺭ ﺇﻟﻳﻬﺎ ﻭﺇﻥ ﻟﻡ ﺗﺭﺽ ﺑﺫﻟﻙ ﻛﻣﺎ ﻳﺫﻛﺭ ﻓﻲ‬ ‫ﺍﻟﻌﺭﻭﺓ‪ ،‬ﻭﻫﻝ ﻳﺷﻣﻝ ﺍﻟﺟﻭﺍﺯ ﻣﺎ ﻟﻭ ﺍﺳﺗﻣﻊ ﺇﻟﻳﻬﺎ ﻭﻫﻲ ﺗﺗﺣﺩﺙ ﺑﺗﻐﻧﺞ ﻣﻥ ﺩﻭﻥ ﻣﻌﺭﻓﺗﻬﺎ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ﺇﺫﺍ ﻛﺎﻥ ﻣﺛﻳﺭﺍ‪.‬‬ ‫ﺱ‪ :10‬ﺃﻧﺎ ﺷﺎﺏ ﻣﺑﺗﻠﻰ ﺑﺎﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ ﻟﻛﻥ ﺑﺩﻭﻥ ﺷﻬﻭﺓ ﻣﻊ ﺍﻟﻌﻠﻡ ﺃﻧﻲ ﺃﺧﺎﻑ ﻣﻥ‬ ‫ﺍﻟﺣﺭﺍﻡ ﻓﻣﺎﺫﺍ ﺍﻓﻌﻝ؟‬ ‫ﺝ‪:‬ﺏ ﻧﻅﺭﺓ ﻗﺻﻳﺭﺓ ﺃﻭﺭﺛﺕ ﺣﺳﺭﺓ ﻁﻭﻳﻠﺔ‪ ،‬ﻭﺍﻟﻧﻅﺭ ﺳﻬﻡ ﻣﻥ ﺳﻬﺎﻡ ﺇﺑﻠﻳﺱ‪ ،‬ﻭﻣﻥ ﺗﺭﻛﻪ ہﻠﻟ ﺗﻌﺎﻟﻰ‬ ‫ﺃﺫﺍﻗﻪ ﷲ ﺣﻼﻭﺓ ﺍﻹﻳﻣﺎﻥ‪.‬‬ ‫ﺱ ‪ :11‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺍﻟﺗﻲ ﻭﺿﻌﺕ ﺍﻟﺣﻧﺎء ﻋﻠﻰ ﻛﻔﻳﻬﺎ ﺃﻭ ﻗﺩﻣﻳﻬﺎ ﻋﺩﻡ ﺳﺗﺭ ﺫﻟﻙ ﻋﻥ ﺍﻷﺟﻧﺑﻲ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻋﺩّ ﺯﻳﻧﺔ ﻋﺭﻓﺎ ﻓﻳﺟﺏ ﺍﻟﺳﺗﺭ ﻭﻛﺫﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻧﻅﺭ ﺳﺑﺑﺎ ً ﻟﻠﻔﺗﻧﺔ‪.‬‬ ‫ﺱ‪ :12‬ﻣﺎ ﺣﻛﻡ ﺯﻭﺝ ﺍﻻﻡ ﺑﺎﻟﻧﺳﺑﺔ ﺇﻟﻰ ﺑﻧﺎﺗﻬﺎ ﻫﻝ ﻳﺟﻭﺯ ﻟﻪ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺷﻌﻭﺭﻫﻥ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :13‬ﻣﺎ ﺣﻛﻡ ﺯﻭﺟﺔ ﺍﻷﺏ ﺑﺎﻟﻧﺳﺑﺔ ﺇﻟﻰ ﺃﻭﻻﺩﻩ ﻣﻥ ﺍﻟﺫﻛﻭﺭ ﻫﻝ ﻳﺟﻭﺯ ﻟﻬﺎ ﺃﻥ ﺗﻅﻬﺭ ﻋﻠﻳﻬﻡ ﺑﺩﻭﻥ‬ ‫ﺣﺟﺎﺏ؟‬ ‫ﺝ‪ :‬ﻛﺎﻟﺳﺎﺑﻕ‪.‬‬ ‫ﺱ‪ :14‬ﻫﻝ ﻳﺟﻭﺯ ﻣﺷﺎﻫﺩﺓ ﺍﻟﻣﺭﺃﺓ ﻟﺑﺭﺍﻣﺞ ﺍﻷﺯﻳﺎء ﺍﻟﺧﺎﺻﺔ ﺑﺎﻟﻧﺳﺎء‪ ،‬ﺣﻳﺙ ﺗﻘﻭﻡ ﺍﻟﻌﺎﺭﺿﺎﺕ ﺑﻌﺭﺽ‬ ‫ﻣﻼﺑﺱ ﺍﻟﻧﺳﺎء ﺍﻟﻣﺧﺗﻠﻔﺔ‪ ،‬ﻭﻗﺩ ﻳﻅﻬﺭ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﻳﺎﻥ ﺟﺯء ﻣﻥ ﺟﺳﻡ ﻋﺎﺭﺿﺔ ﺍﻷﺯﻳﺎء ﻭﻗﺩ ﺗﺑﺩﻭ‬ ‫ﺷﺑﻪ ﻋﺎﺭﻳﺔ؟‬ ‫ﺝ‪ :‬ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﻣﺷﺎﻫﺩﺗﻬﺎ ﻣﺎ ﻋﺩﺍ ﺍﻟﻌﻭﺭﺗﻳﻥ ﻣﻊ ﻋﺩﻡ ﺍﻟﺷﻬﻭﺓ‪.‬‬ ‫ﺱ‪ :15‬ﻫﻝ ﻫﻧﺎﻙ ﻓﺭﻕ ﻓﻲ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻷﺟﻧﺑﻳﺔ ﺑﻳﻥ ﻛﻭﻧﻪ ﺇﻟﻳﻬﺎ ﻣﺑﺎﺷﺭﺓ‪ ،‬ﻭﺑﻳﻥ ﺍﻟﻧﻅﺭ ﺇﻟﻰ‬ ‫ﺻﻭﺭﺗﻬﺎ؟‬  ‫ﺝ‪ :‬ﻻ ﻓﺭﻕ ﻓﻲ ﺫﻟﻙ‪.‬‬ ‫ﺱ‪ :16‬ﻫﻝ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﺗﻠﻔﺯﻳﻭﻥ ﻣﻊ ﺇﻧﻪ ﻣﻠﻲء ﺑﺎﻟﻧﺳﺎء ﻏﻳﺭ ﺍﻟﻣﺣﺟﺑﺎﺕ ﻭﺍﻟﻣﺗﺑﺭﺟﺎﺕ ﺑﺩﻭﻥ‬ ‫ﻗﺻﺩ ﺍﻟﻠﺫﺓ؟‬ ‫ﺝ‪ :‬ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺻﻭﺭﺓ ﺍﻟﻣﺭﺃﺓ ﺣﻛﻣﻪ ﻛﺣﻛﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻧﻔﺱ ﺍﻟﻣﺭﺃﺓ‪.‬‬ ‫ﺱ‪ :17‬ﺃﻋﻣﻝ ﻣﺻﻭﺭﺍً ﺷﻌﺎﻋﻳﺎ ً ﻓﻲ ﺍﻟﻣﺳﺗﺷﻔﻰ ﻭﺗﻘﺎﺑﻠﻧﻲ ﻓﻲ ﺃﻏﻠﺏ ﺍﻷﺣﻳﺎﻥ ﺣﺎﻻﺕ ﺗﺻﻭﻳﺭ ﻟﻌﻭﺭﺍﺕ‬ ‫ﺍﻟﻣﺭﺿﻰ ﻣﻥ ﺃﺟﻝ ﺇﺟﺭﺍء ﺍﻟﺗﺣﺎﻟﻳﻝ ﻭﺍﻟﺑﺣﻭﺙ ﺍﻟﻁﺑﻳﺔ ﻓﻣﺎ ﻫﻭ ﺍﻟﺣﻛﻡ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻟﻪ ﺑﺩﻳﻝ ﻓﻼ ﺇﺷﻛﺎﻝ ﻭﻟﻛﻥ ﻻ ﻳﻧﻅﺭ ﺑﺷﻬﻭﺓ‪.‬‬ ‫ﺱ‪ :18‬ﻣﻥ ﺍﻟﻣﻌﻠﻭﻡ ﺃﻧﻪ ﻻ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻪ ﺍﻷﺟﻧﺑﻳﺔ ﺑﺗﺧﻳﻝ ﺍﻟﺣﺭﺍﻡ ﻓﻠﻭ ﻧﻅﺭ ﺍﻟﺭﺟﻝ ﺇﻟﻰ ﻭﺟﻪ‬ ‫ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ ﻣﺳﺗﻣﺗﻌﺎ ً ﺑﺟﻣﺎﻟﻬﺎ ﺑﺩﻭﻥ ﺃﻥ ﻳﺗﺧﻳﻝ ﺍﻟﺣﺭﺍﻡ ﻓﻬﻝ ﻫﺫﺍ ﺟﺎﺋﺯ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻥ ﺷﻬﻭﺓ ﺃﻭ ﺭﻳﺑﺔ ﻓﻼ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :19‬ﻫﻝ ﺗﺣﺭﻡ ﺍﻟﺯﻭﺟﺔ ﻋﻠﻰ ﺍﻟﺯﻭﺝ ﻓﻲ ﺣﺎﻟﺔ ﺇﺭﺿﺎﻉ ﺃﻡ ﺍﻟﺯﻭﺟﺔ ﻟﺣﻔﻳﺩﻫﺎ؟‬ ‫ﺝ‪ :‬ﻳﺣﺭﻡ ﺫﻟﻙ ﻋﻠﻰ ﺍﻷﻅﻬﺭ ﻣﻊ ﺗﻭﻓﺭ ﺷﺭﻭﻁ ﺍﻹﺭﺿﺎﻉ‪.‬‬ ‫ﺱ‪ :20‬ﻣﺎ ﺣﻛﻡ ﻣﻥ ﺭﺿﻊ ﻣﻥ ﺟﺩﺗﻪ ﻷﺑﻳﻪ ﺃﻭ ﻣﻥ ﺟﺩﺗﻪ ﻷﻣﻪ ﺑﺎﻟﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻷﻋﻣﺎﻡ ﻭﺍﻟﻌﻣﺎﺕ‬ ‫ﻭﺃﺑﻧﺎﺋﻬﻡ‪ ،‬ﻭﺍﻷﺧﻭﺍﻝ ﻭﺍﻟﺧﺎﻻﺕ ﻭﺃﺑﻧﺎﺋﻬﻡ؟‬ ‫ﺝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺈﺭﺿﺎﻉ ﺍﻟﺟﺩﺓ ﻟﻸﺏ ﺣﻔﻳﺩﻫﺎ‪ ،‬ﻭﻳﺻﺑﺢ ﺍﻷﻋﻣﺎﻡ ﻭﺍﻟﻌﻣﺎﺕ ﺃﺧﻭﺓ ﻭﺃﺧﻭﺍﺕ ﺭﺿﺎﻋﻳﻳﻥ‬ ‫ﻟﺣﻔﻳﺩﻫﺎ‪ ،‬ﻭﺃﺑﻧﺎﺅﻫﻡ ﺃﺑﻧﺎء ﺍﻷﺧﻭﺓ ﻭﺍﻷﺧﻭﺍﺕ ﺍﻟﺭﺿﺎﻋﻳﺎﺕ‪ ،‬ﻭﺃﻣﺎ ﺇﺭﺿﺎﻉ ﺍﻟﺟﺩﺓ ﻟﻸﻡ ﺣﻔﻳﺩﻫﺎ ﻓﻳﺳﺑﺏ‬ ‫ﺣﺭﻣﺔ ﺍﻟﺯﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪ ،‬ﻭﻳﺻﺑﺢ ﺍﻷﺧﻭﺍﻝ ﻭﺍﻟﺧﺎﻻﺕ ﺃﺧﻭﺓ ﻭﺃﺧﻭﺍﺕ ﺭﺿﺎﻋﻳﻳﻥ‬ ‫ﻟﻠﻣﺭﺗﺿﻊ‪ ،‬ﻭﺃﺑﻧﺎﺅﻫﻡ ﺃﺑﻧﺎء ﺍﻷﺧﻭﺓ ﻭﺍﻷﺧﻭﺍﺕ ﺍﻟﺭﺿﺎﻋﻳﺎﺕ‪.‬‬ ‫ﺱ‪ :21‬ﺭﺿﻌﺕ ﻣﻊ ﺧﺎﻟﺗﻲ ﻣﺩﺓ ﻏﻳﺭ ﻣﻌﺭﻭﻓﺔ ﻭﻟﻛﻧﻬﺎ ﻋﻠﻰ ﺍﻷﻗﻝ ﻳﻭﻡ ﻭﻟﻳﻠﺔ ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﺗﻌﺗﺑﺭ‬ ‫ﺃﺧﺗﻲ ﻣﻥ ﺍﻟﺭﺿﺎﻋﺔ ﻭﻟﻛﻥ ﺍﻟﻣﺷﻛﻠﺔ ﺃﻧﻧﻲ ﺃﺭﻳﺩ ﺍﻟﺯﻭﺍﺝ ﻣﻥ ﺍﺑﻧﺔ ﺧﺎﻟﺗﻲ ﻟﻳﺳﺕ ﺃﺧﺗﻲ ﻣﻥ ﺍﻟﺭﺿﺎﻋﺔ‬ ‫ﻭﻟﻛﻥ ﺍﻟﺗﻲ ﺗﻛﺑﺭﻫﺎ ﺳﻧﺎ ً ﻓﻬﻝ ﻳﻣﻛﻧﻧﻲ ﺍﻟﺯﻭﺍﺝ ﻣﻧﻬﺎ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﺗﻣﺕ ﺷﺭﻭﻁ ﺍﻟﺭﺿﺎﻋﺔ ﻛﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺕ ﺧﻣﺱ ﻋﺷﺭﺓ ﺭﺿﻌﺔ ﺃﻭ ﻳﻭﻣﺎ ً ﻭﻟﻳﻠﺔ ﺩﻭﻥ ﻁﻌﺎﻡ ﻳﺗﺧﻠﻠﻬﺎ‬ ‫ﻣﻊ ﺗﻭﻓﺭ ﺳﺎﺋﺭ ﺷﺭﻭﻁ ﺍﻟﺗﺣﺭﻳﻡ ﻓﻳﻭﺟﺏ ﺍﻟﺗﺣﺭﻳﻡ ﻭﻻ ﻳﺟﻭﺯ ﺍﻟﻧﻛﺎﺡ ﻣﻥ ﺍﺑﻧﺔ ﺧﺎﻟﺗﻪ‪.‬‬ ‫ﺱ‪ :22‬ﺣﺩﻭﺩ ﺍﻟﻭﺍﺟﺏ ﻓﻲ ﺳﺗﺭ ﺍﻟﻣﺭﺃﺓ ﻫﻲ ﻣﺎﻋﺩﺍ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﻋﻠﻰ ﺍﻟﻣﺷﻬﻭﺭ ﺑﻳﻥ ﺍﻟﻔﻘﻬﺎء‪،‬‬  ‫ﻓﻬﻝ ﻟﻠﺭﺟﺎﻝ ﺃﻳﺿﺎ ً ﺣﺩﻭﺩ ﻣﻌﻳﻧﺔ ﻳﺟﺏ ﺳﺗﺭﻫﺎ ﻭﻻ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ ﺃﻥ ﺗﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻋﺩﺍﻫﺎ؟‬ ‫ﺝ‪ :‬ﻋﻭﺭﺓ ﺍﻟﺭﺟﻝ ﺍﻟﺩﺑﺭ ﻭﺍﻟﻘﺑﻝ ﻓﻳﺟﺏ ﻋﻠﻳﻪ ﺳﺗﺭﻫﻣﺎ ﻣﻥ ﺍﻟﻧﺎﻅﺭ ﺍﻟﻣﺣﺗﺭﻡ‪ ،‬ﻭﺑﺎﻗﻲ ﺟﺳﻣﻪ ﻟﻳﺱ‬ ‫ﺑﻌﻭﺭﺓ _ ﻓﻼ ﻳﺟﺏ ﻋﻠﻳﻪ ﺳﺗﺭﻩ _ ﻟﻛﻥ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺃﻥ ﻻ ﺗﺗﻌﻣﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻪ‪ ،‬ﻧﻌﻡ ﻻ ﻳﺑﻌﺩ ﺟﻭﺍﺯ ﺍﻟﻧﻅﺭ‬ ‫ﻟﻣﺛﻝ ﺍﻟﻭﺟﻪ ﻭﺍﻟﺭﺃﺱ ﻭﺍﻟﺭﻗﺑﺔ ﻭﺍﻟﻳﺩﻳﻥ ﻭﺍﻟﺭﺟﻠﻳﻥ ﺑﺎﻟﻣﻘﺩﺍﺭ ﺍﻟﺫﻱ ﻛﺎﻥ ﻣﺗﻌﺎﺭﻓﺎ ً ﻅﻬﻭﺭﻩ ﻓﻲ ﺯﻣﻥ‬ ‫ﺍﻟﻣﻌﺻﻭﻣﻳﻥ )ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ( ﻣﻥ ﻏﻳﺭ ﻣﻧﻊ ﻅﺎﻫﺭ‪ ،‬ﺑﺷﺭﻁ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﺍﻟﻧﻅﺭ ﺑﻠﺫﺓ ﻭﻻ ﺭﻳﺑﺔ ﻭﻻ‬ ‫ﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ‪.‬‬ ‫ﺱ‪ :23‬ﻣﺎ ﻫﻲ ﺣﺩﻭﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻣﻥ ﻳﺭﺍﺩ ﺍﻟﺯﻭﺍﺝ ﻣﻧﻬﺎ‪ ،‬ﻭﻣﺎ ﻫﻭ ﺍﻟﺣﻛﻡ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻧﻅﺭ ﺑﺷﻬﻭﺓ؟‬ ‫ﺝ‪ :‬ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻳﻬﺎ ﻭﺷﻌﺭﻫﺎ ﻭﻣﺣﺎﺳﻧﻬﺎ‪ ،‬ﻭﻳﺷﺗﺭﻁ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﺑﻘﺻﺩ ﺍﻟﺗﻠﺫﺫ ﻭﺇﻥ‬ ‫ﻋﻠﻡ ﺃﻧﻪ ﻳﺣﺻﻝ ﺑﻧﻅﺭﻩ ﻟﻬﺎ ﻗﻬﺭﺍً‪.‬‬ ‫ﺱ‪ :24‬ﻫﻝ ﺗﺻﺩﻕ ﺍﻟﺧﻠﻭﺓ ﺍﻟﻣﺣﺭﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺕ ﻣﻘﺩﻣﺔ ﻟﻠﺯﻭﺍﺝ؟‬ ‫ﺝ‪ :‬ﻧﻌﻡ‪.‬‬ ‫ﺱ‪ :25‬ﺗﻌﺭﺽ ﻓﻲ ﺍﻟﻣﺷﺭﺣﺔ ﺃﻭ ﻓﻲ ﻣﺗﺎﺣﻑ ﻛﻠﻳﺔ ﺍﻟﻁﺏ ﻫﻳﺎﻛﻝ ﻋﻅﻣﻳﺔ ﻭﺃﺟﺳﺎﻡ ﻟﻠﺟﻧﺳﻳﻥ ﺍﻟﺫﻛﺭ‬ ‫ﻭﺍﻷﻧﺛﻰ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻫﺫﻩ ﺍﻷﺟﺳﺎﻡ؟‬ ‫ﺝ‪ :‬ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻬﻳﺎﻛﻝ ﺍﻟﻌﻅﻣﻳﺔ ﻟﻠﺟﻧﺱ ﺍﻵﺧﺭ ﺧﻼﻑ ﺍﻻﺣﺗﻳﺎﻁ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺟﺳﺎﻡ ﻓﻼ ﻳﺟﻭﺯ ﻟﻠﺭﺟﻝ‬ ‫ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺟﺳﻡ ﺍﻟﻣﺭﺃﺓ ﻭﻻ ﺍﻟﻣﺭﺃﺓ ﺇﻟﻰ ﺟﺳﻡ ﺍﻟﺭﺟﻝ ﺇﻻّ ﺑﺎﻟﻣﻘﺩﺍﺭ ﺍﻟﺫﻱ ﺳﺑﻕ ﺍﺳﺗﺛﻧﺎﺅﻩ‪ ،‬ﻧﻌﻡ ﻟﻭ ﻛﺎﻧﺕ‬ ‫ﻫﻧﺎﻙ ﺿﺭﻭﺭﺓ ﻓﺎﻟﺿﺭﻭﺭﺍﺕ ﺗﺑﻳﺢ ﺍﻟﻣﺣﺿﻭﺭﺍﺕ ﻣﻊ ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﻣﻘﺩﺍﺭ ﺍﻟﺿﺭﻭﺭﺓ‪.‬‬ ‫ﺱ‪ :26‬ﻫﻝ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻪ ﻭﺷﻌﺭ ﺍﻟﻣﺭﺃﺓ ﻓﻲ ﺍﻟﺗﻠﻔﺎﺯ ﺃﻭ ﺍﻟﻣﺟﻼﺕ ﺃﻭ ﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ﻭﺳﺎﺋﻝ‬ ‫ﺍﻹﻋﻼﻡ؟‬ ‫ﺝ‪ :‬ﻻ ﻓﺭﻕ ﻓﻲ ﺃﺣﻛﺎﻡ ﺍﻟﻧﻅﺭ ﺑﻳﻥ ﺍﻟﻣﺭﺃﺓ ﻭﺻﻭﺭﺗﻬﺎ ﻭﻓﻠﻣﻬﺎ ﻭﻏﻳﺭ ﺫﻟﻙ‪ -‬ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪.-‬‬ ‫ﺱ‪ :27‬ﻓﺗﻳﺎﺕ ﻳﺩﺭﺳﻥ ﺍﻟﻁﺏ‪ ،‬ﻭﻛﺛﻳﺭﺍً ﻣﺎ ﻳﺣﺿﺭﻥ ﺍﻟﻌﻣﻠﻳﺎﺕ ﺍﻟﺟﺭﺍﺣﻳﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﻣﺭ ﻳﺗﻁﻠﺏ ﻣﻧﻬﻥ‬ ‫ﺗﻌﻘﻳﻡ ﺍﻟﺫﺭﺍﻋﻳﻥ ﺇﻟﻰ ﻣﺎ ﻓﻭﻕ ﺍﻟﻣﺭﻓﻘﻳﻥ ﻭﺫﻟﻙ ﺃﻣﺎﻡ ﻁﺎﻗﻡ ﺍﻟﺟﺭﺍﺣﻳﻥ ﺍﻟﺫﻳﻥ ﻳﻛﻭﻥ ﺃﻏﻠﺑﻬﻡ ﻣﻥ ﺍﻟﺭﺟﺎﻝ‪،‬‬ ‫ﻓﻣﺎ ﺍﻟﺣﻛﻡ ﻓﻲ ﺫﻟﻙ؟‬ ‫ﺝ‪ :‬ﻳﺟﺏ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﺑﻣﺭﺃﻯ ﻣﻥ ﺍﻟﺭﺟﺎﻝ‪ ،‬ﻭﻳﻣﻛﻥ ﺍﻟﺗﻐﻁﻳﺔ ﺑﺳﺎﺗﺭ‪.‬‬ ‫ﺱ‪ :28‬ﺇﻟﻰ ﺃﻱ ﻣﺩﻯ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻧﺳﺎء ﺍﻟﺳﻔﻭﺭ ﺍﻟﻠﻭﺍﺗﻲ ﻳﻅﻬﺭﻥ ﻋﻠﻰ ﺷﺎﺷﺎﺕ ﺍﻟﺗﻠﻔﺯﻳﻭﻥ؟‬  ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺕ ﺍﻟﻧﺳﺎء ﻛﺎﻓﺭﺍﺕ ﻓﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻬﻥ ﺑﺎﻟﻣﻘﺩﺍﺭ ﺍﻟﺫﻱ ﺟﺭﺕ ﻋﺎﺩﺗﻬﻥ ﻋﻠﻰ ﻋﺩﻡ ﺳﺗﺭﻩ ﻓﻲ‬ ‫ﺍﻟﺯﻣﺎﻥ ﺍﻟﺳﺎﺑﻕ ﺑﻼ ﻟﺫﺓ ﻭﻻ ﺭﻳﺑﺔ ﻭﻻ ﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻣﺳﻠﻣﺎﺕ ﻓﺎﻟﺟﺎﺋﺯ ﻫﻭ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﻣﻊ‬ ‫ﻋﺩﻡ ﺍﻟﻠﺫﺓ ﻭﺍﻟﺭﻳﺑﺔ ﻭﻻ ﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ ﻭﻻ ﺗﺯ ّﻳﻥ‪.‬‬ ‫ﺱ‪ :29‬ﻣﺎ ﺣﻛﻡ ﻣﺷﺎﻫﺩﺓ ﺍﻟﺭﺳﻭﻡ ﺍﻟﻛﺭﺗﻭﻧﻳﺔ ﺍﻟﻣﺗﺣﺭﻛﺔ ﺷﺑﻪ ﺍﻟﻌﺎﺭﻳﺔ؟‬ ‫ﺝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺛﻳﺭﺍً ﻓﻼ ﻳﺟﻭﺯ‪.‬‬ ‫ﺱ‪ :30‬ﻣﺎ ﺣﻛﻡ ﻧﻅﺭ ﺍﻷﺟﻧﺑﻲ ﻟﻠﺣﻧﺎء ﺑﻳﺩ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺳﻠﻣﺔ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﻧﻅﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺃﻥ ﺗﺳﺗﺭ ﺫﻟﻙ ﻋﻠﻰ ﺍﻷﺣﻭﻁ ﻭﺟﻭﺑﺎ ً‪.‬‬ ‫ﺱ‪ :31‬ﻟﻣﺎﺫﺍ ﺃﻭﺟﺏ ﺍﻟﺣﺟﺎﺏ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺎﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻥ ﺍﻟﺣﺭﻳﺔ؟‬ ‫ﺝ‪ :‬ﺍﻹﺳﻼﻡ ﻳﻣﻧﺢ ﺍﻟﺣﺭﻳﺎﺕ ﻟﻠﻧﺎﺱ ﻭﻟﻛﻥ ﺑﺷﺭﻁ ﺃﻥ ﻻ ﺗﻛﻭﻥ ﺍﻟﺣﺭﻳﺔ ﺳﺑﺑﺎ ً ﻟﻔﺳﺎﺩ ﺍﻟﻣﺟﺗﻣﻊ ﺃﻭ ﺳﺑﺑﺎ ً‬ ‫ﻹﻳﺫﺍء ﺍﻵﺧﺭﻳﻥ ﻭﺍﻹﺿﺭﺍﺭ ﺑﻬﻡ ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺳﻧﺔ ﺍﻟﺷﺭﻳﻔﺔ‪):‬ﻻ ﺿﺭﺭ ﻭﻻ ﺿﺭﺍﺭ(‪ ،‬ﻭﺗﺑﺭﺝ ﺍﻟﻣﺭﺃﺓ‬ ‫ ﻣﻥ ﺩﻭﻥ ﺷﻙ‪ -‬ﻳﺳﺗﻠﺯﻡ ﺇﻓﺳﺎﺩ ﺍﻟﻣﺟﺗﻣﻊ ﻭﺍﻹﺿﺭﺍﺭ ﺑﻪ‪ ،‬ﻭﺫﻟﻙ ﻷﻧﻪ ﻳﺅﺩﻱ ﺇﻟﻰ ﺍﻧﺣﺭﺍﻑ ﺍﻟﺷﺑﺎﺏ‬‫ﻭﻣﻳﻭﻋﺗﻬﻡ‪ ،‬ﻣﻣﺎ ﻳﺟﺭ ﺍﻟﻭﻳﻝ ﻭﺍﻟﺩﻣﺎﺭ ﻋﻠﻰ ﺍﻷﺳﺭ ﻭﺍﻟﺑﻳﻭﺕ ﻭﺍﻟﻣﺟﺗﻣﻌﺎﺕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻣﺗﺑﺭﺟﺔ‬ ‫ﻧﻔﺳﻬﺎ‪.‬‬ ‫ﺱ‪ :32‬ﻋﻧﺩ ﻋﺩﻡ ﺍﻟﺗﺯﺍﻡ ﺍﻣﺭﺃﺓ ﺑﺎﻟﺣﺟﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﺎ ﻫﻲ ﺍﻟﻭﻅﻳﻔﺔ؟‬ ‫ﺝ‪ :‬ﻳﻠﺯﻡ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﻏﻳﺭﻫﻡ ﻧﺻﺣﻬﺎ ﻭﺇﻗﻧﺎﻋﻬﺎ ﺑﺎﻟﺣﺟﺎﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪):‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺫﻳﻥ ﺁﻣﻧﻭﺍ ﻗﻭﺍ‬ ‫ﺃﻧﻔﺳﻛﻡ ﻭﺃﻫﻠﻳﻛﻡ ﻧﺎﺭﺍً ﻭﻗﻭﺩﻫﺎ ﺍﻟﻧﺎﺱ ﻭﺍﻟﺣﺟﺎﺭﺓ(‪ ،‬ﻭﻗﺎﻝ ﺳﺑﺣﺎﻧﻪ‪):‬ﻳﺄﻣﺭﻭﻥ ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭﻳﻧﻬﻭﻥ ﻋﻥ‬ ‫ﺍﻟﻣﻧﻛﺭ(‪ ،‬ﻭﺗﺳﺗﻁﻳﻌﻭﻥ ﺍﻻﺳﺗﻌﺎﻧﺔ ﺑﺎﻟﻛﺗﺏ ﺍﻟﻣﺅﻟﻔﺔ ﺣﻭﻝ ﺍﻟﺣﺟﺎﺏ ﻣﻥ ﺃﺟﻝ ﺍﻹﻗﻧﺎﻉ‪.‬‬ ‫ﺱ‪ :33‬ﻫﻝ ﻳﺟﻭﺯ ﻟﻠﺭﺟﺎﻝ ﺍﻟﺗﻘﺎﻁ ﺍﻟﺻﻭﺭ ﺑﺎﻟﻛﺎﻣﻳﺭﺍ ﻟﻠﻧﺳﺎء؟‬ ‫ﺝ‪ :‬ﺇﻥ ﻟﻡ ﺗﻛﻥ ﺍﻟﻣﺭﺃﺓ ﻣﺣﺭﻣﺎ ً ﻭﻛﺎﻥ ﺍﻟﺗﺻﻭﻳﺭ ﻣﺳﺗﻠﺯﻣﺎ ً ﻟﻠﻧﻅﺭ ﺇﻟﻰ ﺃﻛﺛﺭ ﻣﻥ ﻭﺟﻪ ﻭﻛﻔﻲ ﺍﻟﻣﺭﺃﺓ ﻓﻼ‬ ‫ﻳﺟﻭﺯ‪ ،‬ﻭﻛﺫﺍ ﻻ ﻳﺟﻭﺯ ﻣﻁﻠﻘﺎ ً ﺇﺫﺍ ﺍﺳﺗﻠﺯﻡ ﺣﺭﺍﻣﺎ ً ﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ‪.‬‬ ‫ﺱ‪ :34‬ﻫﻝ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺻﻭﺭﺓ ﻓﻭﺗﻭﻏﺭﺍﻓﻳﺔ ﺃﻭ ﻓﻠﻡ ﻣﺻﻭﺭ ﻻﻣﺭﺃﺓ ﻻ ﺃﻋﺭﻓﻬﺎ ﻭﻟﻡ ﺃﺭﻫﺎ ﻣﻥ‬ ‫ﻗﺑﻝ؟‬ ‫ﺝ‪ :‬ﺣﻛﻡ ﺍﻟﺻﻭﺭﺓ ﻭﺍﻟﻔﻳﻠﻡ ﺣﻛﻡ ﺍﻟﺷﺧﺹ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪.‬‬ ‫ﺱ‪ :35‬ﺃﻭﺩ ﺍﻟﺳﺅﺍﻝ ﻋﻥ ﺣﻛﻡ ﺍﺭﺗﻳﺎﺩ ﺩﻭﺭ ﺍﻟﺳﻳﻧﻣﺎ ﻟﻣﺷﺎﻫﺩﺓ ﺍﻷﻓﻼﻡ ﺍﻷﺟﻧﺑﻳﺔ؟ ﻭﻫﻝ ﺍﻟﺣﻛﻡ ﻳﻌﺗﻣﺩ‬  ‫ﻋﻠﻰ ﻧﻭﻉ ﺍﻟﻔﻳﻠﻡ ﺃﻡ ﺇﻧﻪ ﻋﺎﻡ ﻟﺟﻣﻳﻊ ﺍﻷﻓﻼﻡ؟ ﻋﻠﻣﺎ ً ﺑﺄﻥ ﺑﻌﺽ ﺍﻷﻓﻼﻡ ﻻ ﺗﺧﻠﻭ ﻣﻥ ﺍﻟﻠﻘﻁﺎﺕ ﺍﻟﻣﺧﻠﺔ‬ ‫ﺑﺗﻌﺎﻟﻳﻡ ﺍﻟﺷﺭﻳﻌﺔ‪ ،‬ﻓﻣﺎ ﻫﻭ ﺣﻛﻡ ﻣﺷﺎﻫﺩﺓ ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﻧﻭﻉ ﻣﻥ ﺍﻷﻓﻼﻡ ﻣﻊ ﻣﺭﺍﻋﺎﺓ ﻏﺽ ﺍﻟﺑﺻﺭ ﻋﻧﺩ‬ ‫ﻋﺭﺽ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﻠﻘﻁﺎﺕ؟‬ ‫ﺝ‪ :‬ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺷﺭﻳﻑ‪ -‬ﻭﻫﻭ ﻳﺗﺣﺩﺙ ﻋﻥ ﺍﻟﺗﻘﻭﻯ‪) :-‬ﺃﻥ ﻻ ﻳﻔﻘﺩﻙ ﷲ ﺣﻳﺙ ﺃﻣﺭﻙ‪ ،‬ﻭﻻ ﻳﺭﺍﻙ‬ ‫ﺣﻳﺙ ﻧﻬﺎﻙ(‪ ،‬ﻭﺩﻭﺭ ﺍﻟﺳﻳﻧﻣﺎ ﻏﺎﻟﺑﺎ ً‪-‬ﻷﺟﻝ ﺍﻻﺧﺗﻼﻁ ﺍﻟﻣﺣﺭﻡ ﺍﻟﻣﻭﺟﻭﺩ ﻓﻳﻬﺎ ﺃﻭ ﺍﻷﻓﻼﻡ ﺍﻟﺗﻲ ﻻ ﺗﺧﻠﻭ‬ ‫ﻳﺣﺏ ﷲ ﺃﻥ ﻳﺭﻯ ﺍﻹﻧﺳﺎﻥ ﻓﻳﻬﺎ‪.‬‬ ‫ﻋﺎﺩ ًﺓ ﻣﻥ ﻣﺣﺭﻣﺎﺕ‪ -‬ﻫﻲ ﻣﻥ ﺍﻷﻣﺎﻛﻥ ﺍﻟﺗﻲ ﻻ‬ ‫ّ‬ ‫ﺱ‪ :36‬ﻧﺣﻥ ﻧﻌﻠﻡ ﺃﻥ ﺍﻟﺣﻛﻡ ﺍﻟﺷﺭﻋﻲ ﻓﻲ ﻣﺷﺎﻫﺩﺓ ﺍﻷﻓﻼﻡ ﻭﺍﻟﻣﺳﻠﺳﻼﺕ ﻭﺍﻟﺑﺭﺍﻣﺞ ﻫﻭ ﺍﻹﺑﺎﺣﺔ ﺇﺫﺍ‬ ‫َ‬ ‫ﻭﺍﻟﺗﺯﻣﺕْ ﺑﺎﻟﺿﻭﺍﺑﻁ ﺍﻟﺷﺭﻋﻳﺔ ﺳﻭﺍء ﻛﺎﻧﺕ ﺃﻓﻼﻣﺎ ً ﻭﻣﺳﻠﺳﻼﺕ ﻋﺭﺑﻳﺔ ﺃﻡ ﺃﺟﻧﺑﻳﺔ‪،..‬‬ ‫ﻟﻡ ﺗﺧﻝ ﺑﺎﻟﺷﺭﻉ‪،‬‬ ‫ﻭﻟﻛﻥ ﻣﻌﻅﻡ ﺗﻠﻙ ﺍﻷﻓﻼﻡ ﻻ ﺗﻠﺗﺯﻡ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ‪ ،‬ﻓﺗﻅﻬﺭ ﺷﻌﻭﺭ ﺑﻌﺽ ﺍﻟﻣﻣﺛﻼﺕ ﺃﻭ ﺃﺟﺯﺍء ﻣﻧﻬﺎ‬ ‫ﺃﻭ ﺃﺟﺯﺍء ﻣﻥ ﺃﻳﺩﻳﻬﻥ‪ ،‬ﺃﻭ ﻳﻅﻬﺭﻥ ﻭﻋﻠﻰ ﻭﺟﻬﻭﻫﻥﱠ ﻣﺳﺎﺣﻳﻕ ﺗﺟﻣﻳﻠﻳﺔ ﻭﻫﻥ ﻣﺭﺗﺩﻳﺎﺕ ﺍﻟﺣﺟﺎﺏ ﺃﻭ‬ ‫ﻏﻳﺭ ﻣﺭﺗﺩﻳﺎﺕ‪ ،‬ﻛﺫﻟﻙ ﻻ ﺗﺧﻠﻭ ﺗﻠﻙ ﺍﻷﻓﻼﻡ ﻭﺍﻟﻣﺳﻠﺳﻼﺕ ﻣﻥ ﻣﺅﺛﺭﺍﺕ ﺻﻭﺗﻳﺔ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﻣﺷﺎﻫﺩﺓ ﺗﻠﻙ‬ ‫ﺍﻷﻓﻼﻡ؟ ﻋﻠﻣﺎ ً ﺑﺄﻥ ﻧﻳﺔ ﺍﻟﻣﺷﺎﻫﺩ ﻣﺗﺎﺑﻌﺔ ﺍﻟﻘﺻﺔ ﺍﻟﺩﺭﺍﻣﻳﺔ ﺃﻭ ﺍﻟﺗﺎﺭﻳﺧﻳﺔ ﺃﻭ ﻣﺗﺎﺑﻌﺔ ﺫﻟﻙ ﺍﻟﺑﺭﻧﺎﻣﺞ‬ ‫ﺍﻟﺛﻘﺎﻓﻲ ﺃﻭ ﺍﻟﺗﺭﻓﻳﻬﻲ؟‬ ‫ﺝ‪ :‬ﺣﻛﻡ ﺍﻟﺻﻭﺭﺓ ﺣﻛﻡ ﺍﻷﺻﻝ ﻓﻲ ﻋﺩﻡ ﺟﻭﺍﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻳﺣﺭﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻪ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻣﺅﺛﺭﺍﺕ ﺍﻟﻣﻭﺳﻳﻘﻳﺔ ﻓﺈﻥ ﻛﺎﻧﺕ ﺑﺂﻻﺕ ﺍﻟﻠﻬﻭ ﺣﺭﻡ ﺍﻻﺳﺗﻣﺎﻉ ﺇﻟﻳﻬﺎ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﺍﻟﻣﺣﺭﻣﺔ ﺧﺻﻭﺻﺎ ً ﻓﻲ ﻋﺻﺭ ﺗﻧﺗﺷﺭ ﻓﻳﻪ‬ ‫ﺱ‪ :37‬ﻛﻳﻑ ﻳﻣﻛﻥ ﻟﻠﺷﺑﺎﺏ ﺍﻻﺑﺗﻌﺎﺩ ﻋﻥ ﻣﻠ ّﺫﺍﺕ ﺍﻟﺩﻧﻳﺎ‬ ‫ّ‬ ‫ﺍﻟﻔﺿﺎﺋﻳﺎﺕ ﺍﻟﺭﺫﻳﻠﺔ ؟‬ ‫ﺝ‪ :‬ﺍﻟﻁﺭﻳﻕ ﺇﻟﻰ ﺫﻟﻙ‪ :‬ﺍﻻﻫﺗﻣﺎﻡ ﺑﺗﻬﺫﻳﺏ ﺍﻟﻧﻔﺱ‪ ،‬ﻭﺗﺛﻘﻳﻔﻬﺎ ﺑﺛﻘﺎﻓﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺭﺳﻭﻝ‬ ‫)ﺻﻠّﻰ ﷲ ﻋﻠﻳﻪ ﻭﺁﻟﻪ( ﻭﺃﻫﻝ ﺑﻳﺗﻪ ﺍﻟﻁﺎﻫﺭﻳﻥ )ﺳﻼﻡ ﷲ ﻋﻠﻳﻬﻡ(‪ ،‬ﻭﻓﻲ ﻧﻬﺞ ﺍﻟﺑﻼﻏﺔ ﻳﻘﻭﻝ ﺍﻹﻣﺎﻡ‬ ‫ﺃﺭﻭﺿﻬﺎ ﺑﺎﻟﺗﻘﻭﻯ" )ﻧﻬﺞ ﺍﻟﺑﻼﻏﺔ‪ ،‬ﺝ‪،3‬‬ ‫ﺃﻣﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ )ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ(‪" :‬ﻭﺇ ّﻧﻣﺎ ﻫﻲ ﻧﻔﺳﻲ ّ‬ ‫ﺹ‪ .(71‬ﻭﻫﻭ ‪ -‬ﺳﻼﻡ ﷲ ﻋﻠﻳﻪ ‪ -‬ﻗﺩﻭﺗﻧﺎ‪ ،‬ﻓﻳﺟﺏ ﻋﻠﻳﻧﺎ ﺍﻻﻗﺗﺩﺍء ﺑﻪ ﻓﻲ ﻫﺫﺍ ﺍﻷﻣﺭ ﺍﻟ ُﻣﻬ ّﻡ‪ .‬ﻭﻟﻳﻌﻠﻡ‬ ‫ﺍﻟﺷﺑﺎﺏ ﺍﻟﻛﺭﺍﻡ‪ :‬ﺇﻥ ﺍﻟﻠﺫﺍﺕ ﺍﻟﻣﺣﺭﻣﺔ ﻛﻣﺎ ﺗﺿ ّﻳﻊ ﻋﻠﻳﻬﻡ ﺁﺧﺭﺗﻬﻡ‪ ،‬ﻛﺫﻟﻙ ﺗﺿ ّﻳﻊ ﻋﻠﻳﻬﻡ ﺩﻧﻳﺎﻫﻡ‪ .‬ﻗﺎﻝ ﷲ‬ ‫ﺽ َﻭﻟَـَﻛِﻥ َﻛ ّﺫ ُﺑﻭ ْﺍ‬ ‫ﻯ ﺁ َﻣ ُﻧﻭ ْﺍ َﻭﺍ ّﺗ َﻘﻭ ْﺍ ﻟَ َﻔ َﺗ ْﺣ َﻧﺎ َﻋﻠَ ْﻳ ِﻬ ْﻡ َﺑ َﺭ َﻛﺎ ٍ‬ ‫ﺍﻷﺭ ِ‬ ‫ﺍﻟﺳﻣَﺂءِ َﻭ ْ‬ ‫ﺕ ﻣّﻥَ ّ‬ ‫ﺗﻌﺎﻟﻰ‪َ " :‬ﻭﻟَ ْﻭ ﺃَﻥّ ﺃَﻫْ ﻝ َ ﺍ ْﻟﻘُ َﺭ َ‬ ‫َﻓﺄ َ َﺧ ْﺫ َﻧﺎ ُﻫ ْﻡ ِﺑ َﻣﺎ َﻛﺎ ُﻧﻭ ْﺍ َﻳ ْﻛﺳِ ﺑُﻭﻥَ " ﺍﻷﻋﺭﺍﻑ‪.96 :‬‬  ‫ﺱ‪ :38‬ﻫﻝ ﻳﺟﻭﺯ ﺍﻟﺟﻠﻭﺱ ﻣﻊ ﻓﺗﺎﺓ ﻋﺩﺓ ﻣﺭﺍﺕ ﻟﻠﺗﻌﺭﻑ ﻋﻠﻳﻬﺎ ﺑﻘﺻﺩ ﺍﻟﺯﻭﺍﺝ ﻣﻧﻬﺎ ﻣﻊ ﻣﺭﺍﻋﺎﺓ‬ ‫ﺍﻟﻣﺣﺭﻣﺎﺕ؟‬ ‫ﻋﺩﻡ ﺍﻟﻭﻗﻭﻉ ﻓﻲ‬ ‫ّ‬ ‫ﺝ‪ :‬ﻳﺟﻭﺯ ـ ﻓﻲ ﻓﺭﺽ ﺍﻟﺳﺅﺍﻝ ‪.‬‬ ‫ﺱ‪ :39‬ﺗﻌﻠﻣﻭﻥ ﺃﻥ ﺍﻟﺣﻛﻡ ﺍﻟﺷﺭﻋﻲ ﻓﻲ ﻣﺷﺎﻫﺩﺓ ﺍﻷﻓﻼﻡ ﻭﺍﻟﻣﺳﻠﺳﻼﺕ ﻭﺍﻟﺑﺭﺍﻣﺞ ﻫﻭ ﺍﻹﺑﺎﺣﺔ ﺇﺫﺍ ﻟﻡ‬ ‫ﺗﺧﻝ ﺑﺎﻟﺷﺭﻉ‪ ،‬ﻭﻗﺩ ﺍﻟﺗﺯﻣﺕ ﺑﺎﻟﺿﻭﺍﺑﻁ ﺍﻟﺷﺭﻋﻳﺔ ﺳﻭﺍء ﻛﺎﻧﺕ ﺃﻓﻼﻣﺎ ً ﻭﻣﺳﻠﺳﻼﺕ ﻋﺭﺑﻳﺔ ﺃﻡ ﺃﺟﻧﺑﻳﺔ‪،..‬‬ ‫ﻭﻟﻛﻥ ﻣﻌﻅﻡ ﺗﻠﻙ ﺍﻷﻓﻼﻡ ﻻ ﺗﻠﺗﺯﻡ ﺍﻟﺣﺟﺎﺏ ﺍﻟﺷﺭﻋﻲ‪ ،‬ﻓﺗﻅﻬﺭ ﺷﻌﻭﺭ ﺑﻌﺽ ﺍﻟﻣﻣﺛﻼﺕ ﺃﻭ ﺃﺟﺯﺍء ﻣﻧﻬﺎ‬ ‫ﺃﻭ ﺃﺟﺯﺍء ﻣﻥ ﺃﻳﺩﻳﻬﻥ‪ ،‬ﺃﻭ ﻳﻅﻬﺭﻥ ﻭﻋﻠﻰ ﻭﺟﻬﻭﻫﻥﱠ ﻣﺳﺎﺣﻳﻕ ﺗﺟﻣﻳﻠﻳﺔ‪ ،‬ﻭﻫﻥ ﻣﺭﺗﺩﻳﺎﺕ ﺍﻟﺣﺟﺎﺏ ﺃﻭ‬ ‫ﻏﻳﺭ ﻣﺭﺗﺩﻳﺎﺕ‪ ،‬ﻛﺫﻟﻙ ﻻ ﺗﺧﻠﻭ ﺗﻠﻙ ﺍﻷﻓﻼﻡ ﻭﺍﻟﻣﺳﻠﺳﻼﺕ ﻣﻥ ﻣﺅﺛﺭﺍﺕ ﺻﻭﺗﻳﺔ‪ ،‬ﻓﻣﺎ ﺣﻛﻡ ﻣﺷﺎﻫﺩﺓ ﺗﻠﻙ‬ ‫ﺍﻷﻓﻼﻡ؟ ﻋﻠﻣﺎ ً ﺑﺄﻥ ﻧﻳﺔ ﺍﻟﻣﺷﺎﻫﺩ ﻣﺗﺎﺑﻌﺔ ﺍﻟﻘﺻﺔ ﺍﻟﺩﺭﺍﻣﻳﺔ ﺃﻭ ﺍﻟﺗﺎﺭﻳﺧﻳﺔ ﺃﻭ ﻣﺗﺎﺑﻌﺔ ﺫﻟﻙ ﺍﻟﺑﺭﻧﺎﻣﺞ‬ ‫ﺍﻟﺛﻘﺎﻓﻲ ﺃﻭ ﺍﻟﺗﺭﻓﻳﻬﻲ؟‬ ‫ﺝ‪ :‬ﺣﻛﻡ ﺍﻟﺻﻭﺭﺓ ﺣﻛﻡ ﺍﻷﺻﻝ ﻓﻲ ﻋﺩﻡ ﺟﻭﺍﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻳﺣﺭﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻪ ﻋﻠﻰ ﺍﻷﻅﻬﺭ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻣﺅﺛﺭﺍﺕ ﺍﻟﻣﻭﺳﻳﻘﻳﺔ ﻓﺈﻥ ﻛﺎﻧﺕ ﺑﺂﻻﺕ ﺍﻟﻠﻬﻭ ﺣﺭﻡ ﺍﻻﺳﺗﻣﺎﻉ ﺇﻟﻳﻬﺎ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﺱ‪ :40‬ﻫﻝ ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﻭﺟﻪ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﻧﺎﻙ ﺭﻳﺑﺔ ﺃﻭ ﺷﺑﻬﺔ ﺃﻭ ﺧﻭﻑ ﺍﻓﺗﺗﺎﻥ ﺃﻭ ﺗﺯﻳﻥ ﻟﻡ ﻳﺟﺯ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ‪ :‬ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﺇﺫﺍ ﻛﺎﻥ ﺑﻘﺻﺩ ﺍﻟﻠﺫﺓ ﺣﺭﺍﻡ ‪ ،‬ﺑﻝ ﺍﻷﺣﻭﻁ ﻋﺩﻡ ﺍﻟﻧﻅﺭ ﺑﺩﻭﻥ‬ ‫ﻗﺻﺩ ﺍﻟﻠﺫﺓ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﺱ‪ :41‬ﻣﺎ ﻫﻭ ﺣﻛﻡ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻧﺳﺎء ﺍﻟﻣﺗﺑﺭﺟﺎﺕ ﻓﻲ ﺍﻟﺷﺎﺭﻉ ﺑﺩﻭﻥ ﺷﻬﻭﺓ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ ﺗﻌﻣﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻧﺳﺎء ﺇﻻ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻛﻔﻳﻥ ﻭﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻟﺯﻳﻧﺔ ﻭﻋﺩﻡ ﺍﻟﺷﻬﻭﺓ‪.‬‬  ‫ﺍﻻﺑﺭﺍﺝ ﻭﺍﻟﺗﻧﺟﻳﻡ ﻭﺍﻟﺳﺣﺭ‬ ‫ﺱ‪ :1‬ﺍﻷﺑﺭﺍﺝ ﺍﻟﻣﺗﺩﺍﻭﻟﺔ ﻓﻲ ﺍﻟﺻﺣﻑ ﻭﺍﻟﻣﺟﻼﺕ ﻫﻝ ﻫﻲ ﺃﺑﺭﺍﺝ ﺣﻘﻳﻘﻳﺔ ﻭﻫﻝ ﻟﻬﺎ ﺍﻋﺗﺑﺎﺭ ﻓﻲ ﻧﻅﺭ‬ ‫ﺍﻟﺷﺭﻉ؟‬ ‫ﺝ ‪ :‬ﻻ ﺍﻋﺗﺑﺎﺭ ﺑﻬﺎ ﺷﺭﻋﺎً‪ ،‬ﻭﺇﺫﺍ ﻟﻡ ﺗﺷﺗﻣﻝ ﻋﻠﻰ ﻣﺣﺭﻡ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫ﺱ ‪ :2‬ﻣﺎ ﻫﻭ ﺭﺃﻱ ﺳﻣﺎﺣﺗﻛﻡ ﻓﻲ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻔﻧﺟﺎﻥ ﻭﻛﺛﻳﺭﺍً ﻣﺎ ﻳﻁﺎﺑﻕ ﺍﻟﻭﺍﻗﻊ؟‬ ‫ﺝ ‪ :‬ﻻ ﺍﻋﺗﺑﺎﺭ ﺑﻘﺭﺍءﺓ ﺍﻟﻔﻧﺟﺎﻥ ﺷﺭﻋﺎً‪ ،‬ﺑﻣﻌﻧﻰ ﻋﺩﻡ ﺗﺭﺗﺏ ﺍﻵﺛﺎﺭ ﺍﻟﺷﺭﻋﻳﺔ ﻋﻠﻰ ﺫﻟﻙ‪.‬‬ ‫ﺱ ‪ :3‬ﻣﺎ ﺣﻛﻡ ﺗﻌﻠﻡ ﻋﻠﻡ ﺍﻷﺑﺭﺍﺝ ﻭﺗﻌﻠﻳﻣﻪ ﻭﺍﻷﺧﺫ ﺑﻪ؟‬ ‫ﺝ ‪ :‬ﻻ ﺣﺭﻣﺔ ﻓﻲ ﺫﻟﻙ‪ ،‬ﻭﻟﻛﻥ ﻻﻳﺗﺭﺗﺏ ﻋﻠﻳﻪ ﺃﻱ ﺃﺛﺭ ﺷﺭﻋﻲ ﻭﻻ ﺩﻟﻳﻝ ﻋﻠﻰ ﺻﺣﺗﻬﺎ‪.‬‬ ‫ﺱ‪ :4‬ﻣﺎ ﺣﻛﻡ ﺍﺳﺗﺧﺩﺍﻡ ﺑﻌﺽ ﺍﻟﻁﻼﺳﻡ ﺍﻟﻣﺅﺩﻳﺔ ﺇﻟﻰ ﺍﻟﺗﺳﺧﻳﺭ ﺃﻭ ﺍﻟﻣﺣﺑﺔ ﻟﻘﺿﺎء ﺍﻟﺣﻭﺍﺋﺞ؟‬ ‫ﺝ ‪ :‬ﻳﺟﻭﺯ ﻹﻳﺟﺎﺩ ﺍﻟﻣﺣﺑﺔ ﺑﻳﻥ ﺍﻟﺯﻭﺟﻳﻥ ﺑﺷﺭﻁ ﻋﺩﻡ ﺍﻟﺿﺭﺭ ﻭﻋﺩﻡ ﺍﺷﺗﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻣﺣﺭﻡ‪.‬‬ ‫ﺱ ‪ :5‬ﻣﺎ ﺣﻛﻡ ﺗﻌﻠﻡ ﺍﻟﺳﺣﺭ ﻟﺗﺟﻧﻳﺏ ﺍﻟﻭﻗﻭﻉ ﻓﻳﻪ؟‬ ‫ﺝ ‪ :‬ﻻ ﻳﺟﻭﺯ ﺗﻌﻠﻡ ﺍﻟﺳﺣﺭ‪ ،‬ﻧﻌﻡ ﺇﺫﺍ ﺍﻧﺣﺻﺭ ﺇﺑﻁﺎﻝ ﺍﻟﺳﺣﺭ ﺑﻪ ﻓﺟﺎﺋﺯ ﺑﻘﺩﺭﻩ‪.‬‬ ‫ﺱ ‪ :6‬ﺍﻣﺭﺃﺓ ﺗﺭﻳﺩ ﺃﻥ ﺗﻌﻣﻝ ﻟﺯﻭﺟﻬﺎ ﺣﺭﺯﺍً ﻣﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻛﺭﻳﻣﺔ ﻭﺍﻷﺩﻋﻳﺔ ﺍﻟﻣﺄﺛﻭﺭﺓ ﻋﻥ ﺃﻫﻝ‬ ‫ﺍﻟﺑﻳﺕ)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ( ﻣﻥ ﺃﺟﻝ ﺗﺣﺻﻳﻧﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻓﻬﻝ ﻳﺣﻕ ﻟﻬﺎ ﺫﻟﻙ؟ ﻭﻫﻝ ﻳﺣﻕ ﻟﻬﺎ ﺃﻥ‬ ‫ﺗﺩﻓﻧﻪ ﻓﻲ ﺃﺣﺩ ﻗﺑﻭﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻷﻥّ ﺷﺭﻁ ﻓﺎﻋﻠﻳﺔ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺃﻥ ﻳﺩﻓﻥ ﻓﻲ ﺃﺣﺩ ﺍﻟﻘﺑﻭﺭ؟‬ ‫ﺝ ‪ :‬ﺍﻻﺳﺗﻔﺎﺩﺓ ﻣﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻛﺭﻳﻣﺔ ﻭﺍﻷﺩﻋﻳﺔ ﺍﻟﻣﺄﺛﻭﺭﺓ ﻋﻥ ﺃﻫﻝ ﺍﻟﺑﻳﺕ)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ( ﻷﺟﻝ‬ ‫ﺍﻟﻣﺣﺭﻣﺎﺕ‪.‬‬ ‫ﺑﻣﺣﺭﻡ ﻣﻥ‬ ‫ّ‬ ‫ﺍﻷﻏﺭﺍﺽ ﺍﻟﻣﺷﺭﻭﻋﺔ ﻻ ﺑﺄﺱ ﺑﻪ ﻓﻲ ﺣ ّﺩ ﺫﺍﺗﻪ‪ ،‬ﺇﺫﺍ ﻟﻡ ﻳﻘﺗﺭﻥ ّ‬ ‫ﺱ‪ : 7‬ﻳﻭﺟﺩ ﺑﻌﺽ ﺍﻟﻧﺳﺎء ﺍﻟﻠﻭﺍﺗﻲ ﻳﻁﻠﻕ ﻋﻠﻳﻬﻥ ﻟﻘﺏ )ﺍﻟﻣﻁﻭﻋﺔ( ﺃﻭ )ﺍﻟﻛﺷﺎﻓﺔ( ﻭﻫﻲ ﺍﻣﺭﺃﺓ‬ ‫ﺗﻛﺷﻑ ﻟﻠﻧﺎﺱ ﻋﻥ ﺃﻣﻭﺭ ﺳﻭﻑ ﺗﺣﺩﺙ ﻣﺳﺗﻘﺑﻼً ﺑﺎﺯﺍء ﻣﺑﻠﻎ ﻣﻥ ﺍﻟﻣﺎﻝ ﻓﻣﺎ ﺣﻛﻡ ﻋﻣﻝ ﻫﺫﻩ ﺍﻟﻣﺭﺃﺓ؟‬ ‫ﻭﻣﺎ ﺣﻛﻡ ﻣﻥ ﻳﺫﻫﺏ ﺇﻟﻳﻬﺎ ﻟﻠﻛﺷﻑ ﻭﻣﺎ ﻣﺩﻯ ﺻﺣﺔ ﻗﻭﻟﻬﺎ ﺑﺄﻧﻬﺎ ﻣﺗﺻﻠﺔ ﻣﻊ ﺍﻟﺟﻥ ﺍﻟﺧ ّﻳﺭ ﺍﻟﺫﻱ ﻳﻧﻔﻊ‬ ‫ﺍﻟﻧﺎﺱ ﻭﻻ ﻳﺿﺭﻫﻡ؟‬ ‫ﺑﺎﻟﻣﺣﺭﻣﺎﺕ‪.‬‬ ‫ﺝ ‪ :‬ﻻ ﺣﺟﻳﺔ ﻟﻘﻭﻟﻬﺎ‪ ،‬ﻭﺍﻟﻐﺎﻟﺏ ﺍﺧﺗﻼﻁ ﺫﻟﻙ‬ ‫ّ‬ ‫ﺱ‪ :8‬ﻣﺎ ﺣﻛﻡ ﺗﻌﻠﻡ ﺍﻟﺳﺣﺭ ﻟﺗﺟﻧﺏ ﺍﻟﻭﻗﻭﻉ ﻓﻳﻪ؟‬ ‫ﺝ‪ :‬ﻻ ﻳﺟﻭﺯ‪ ،‬ﻧﻌﻡ ﺇﺫﺍ ﺍﻧﺣﺻﺭ ﺇﺑﻁﺎﻝ ﺍﻟﺳﺣﺭ ﺑﻪ ﻓﺟﺎﺋﺯ‪.‬‬  ‫ﺱ‪ :9‬ﻣﺎ ﺣﻛﻡ ﺍﺳﺗﺧﺩﺍﻡ ﺑﻌﺽ ﺍﻟﻁﻼﺳﻡ ﻭﺍﻷﺣﺭﺍﺯ ﻟﻘﺿﺎء ﺍﻟﺣﻭﺍﺋﺞ ﻭﻛﺳﺏ ﻣﺣﺑﺔ ﺍﻟﻧﺎﺱ؟‬ ‫ﺝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺭﺍﺣﻝ )ﺃﻋﻠﻰ ﷲ ﺩﺭﺟﺎﺗﻪ(‪ :‬ﺟﺎﺋﺯ ﻣﺎ ﻟﻡ ﻳﺷﺗﻣﻝ ﻋﻠﻰ ﻣﺣﺭﻡ ﻭﻟﻡ ﻳﻛﻥ ﻣﺟﻬﻭﻝ ﺍﻟﻣﻔﺎﺩ‬ ‫ﻭﺍﻷﻓﺿﻝ ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﺍﻟﻣﺄﺛﻭﺭ‪.‬‬ ‫ﺍﻟﺳﻳﺩ ﺍﻟﻣﺭﺟﻊ )ﺩﺍﻡ ﻅﻠﻪ(‪ :‬ﺟﺎﺋﺯ ﻣﺎ ﻟﻡ ﻳﺷﺗﻣﻝ ﻋﻠﻰ ﻣﺣﺭﻡ ﻭﺍﻷﻓﺿﻝ ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﺍﻟﻣﺄﺛﻭﺭ‪.‬‬ ‫ﺱ‪ :10‬ﻣﺎ ﺣﻛﻡ ﺗﺳﺧﻳﺭ ﺍﻟﺟﻥ ﻟﻸﻋﻣﺎﻝ ﺍﻟﺻﺎﻟﺣﺔ؟‬ ‫ﺍﻟﻣﺣﺭﻡ‪.‬‬ ‫ﺝ‪ :‬ﻳﺷﺗﺭﻁ ﻓﻲ ﺫﻟﻙ ...