‫ﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ ﺍﻹﺳﻼﻡ‬

‫ﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﻮﺿﻮﻉ ﺧﻼﻓﻲ ﺑﻴﻦ‬

‫ﺍﻟﻔﻘﻬﺎﺀ ﻳﺮﻯ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻨﻬﻢ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻮﺳﻴﻘﻰ‬
‫ﻭﺁﻻﺕ ﺍﻟﻄﺮﺏ ﺇﻻ ﺍﻟﺪﻑ ﻓﻲ ﺍﻟﻌﺮﺱ ﻭﺍﻟﻌﻴﺪ‪،‬‬
‫ﻭﻳﺴﺘﺪﻟﻮﻥ ﺑﺤﺪﻳﺚ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻌﺎﺯﻑ ﻭﻏﻴﺮﻩ‪،‬‬
‫ﻭﺣﻜﻰ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ﺍﻟﻘﺮﻃﺒﻲ]‪ [1‬ﻭﺃﺑﻮ‬
‫ﺍﻟﻘﻴﻢ‪[3]،‬‬ ‫ﺍﻟﻄﻴﺐ ﺍﻟﻄﺒﺮﻱ]‪ [2‬ﻭﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﺍﺑﻦ‬
‫ﻭﺍﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ‪ ،‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﻭﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ‪ [5][4].‬ﺑﻴﻨﻤﺎ ﺭﺃﻯ ﺗﺤﻠﻴﻠﻬﺎ ﺍﺑﻦ ﺣﺰﻡ ﻭﺍﺑﻦ‬
‫ﺍﻟﻘﻴﺴﺮﺍﻧﻲ‪ [6]،‬ﻭﻣﺤﻤﺪ ﺍﻟﺸﻮﻛﺎﻧﻲ]‪ [7‬ﻭﺃﺑﻲ ﺣﺎﻣﺪ‬
‫ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻐﻨﻲ‬
 ‫ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﻭﻏﻴﺮﻫﻢ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻐﻨﺎﺀ ﻓﻲ ﺍﻹﺳﻼﻡ ﻓﻴﺮﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﻹﺳﻼﻡ‬

‫ﺃﺑﺎﺡ ﺍﻟﻐﻨﺎﺀ‪ً ،‬‬
‫ﺑﻌﻴﺪﺍ ﻋﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﻧﺤﻼﻝ‪،‬‬
‫ﻷﻧﻪ ﻟﻢ ﻳﺮﺩ ﺃﻱ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻐﻨﺎﺀ‬
‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻐﻨﺎﺀ ﻣﺎ ﻫﻮ ﺇﻻ ﻛﻼﻡ‬
‫ﻓﺤﺴﻨﻪ ﺣﺴﻦ ﻭﻗﺒﻴﺤﻪ ﻗﺒﻴﺢ‪ ،‬ﻭﺃﻥ ﺍﻷﺻﻞ ﺣﻞ‬
‫ﺍﻟﻐﻨﺎﺀ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﻟﻢ ﻳﻨﻪ ﺯﻭﺟﺘﻪ‬
‫ﻋﺎﺋﺸﺔ ﻋﻦ ﺳﻤﺎﻋﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺮﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ‬
‫ﺗﺤﺮﻳﻢ ﺍﻟﻤﻮﺳﻴﻘﻰ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﺑﺪﻭﻥ ﻣﻮﺳﻴﻘﻰ‬
‫ﺟﺎﺋﺰ‪ [8]،‬ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺸﺘﻤً‬
‫ﻼ ﻋﻠﻰ ﺃﺷﻴﺎﺀ‬
‫ﺗﻮﺟﺐ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﺼﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻤﺎ‬
‫ﺍﻟﺠﻤﺎﻋﺔ‪[9]،‬‬ ‫ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻣﻊ‬
‫ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﺍﻟﻐﻨﺎﺀ ﻫﻮ ﺗﻠﺬﺫ ﺍﻟﺮﺟﻞ ﺑﻐﻨﺎﺀ‬
‫ﻭﺻﻮﺕ ﺍﻟﻤﺮﺃﺓ ﺍﻷﺟﻨﺒﻴﺔ‪ [10]،‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺗﺤﻠﻴﻞ‬
‫ﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻴﺮﻭﻥ ﺟﻮﺍﺯ ﺍﻟﻐﻨﺎﺀ ﺑﺎﻟﻤﻮﺳﻴﻘﻰ ﺑﻨﻔﺲ‬
 ‫ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﺃﺷﻬﺮﻫﻢ‪ :‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﻭﺍﺑﻦ ﺣﺰﻡ‬
‫ﻭﺍﻟﺴﻘﻄﻲ ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ]‪ [11‬ﻭﺍﺑﻦ ﺩﻗﻴﻖ‬
‫ﺍﻟﻌﻴﺪ]‪ ،[12‬ﻭﻣﻦ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ ﻭﻳﻮﺳﻒ‬
‫ﺃﻥ ﻭﺟﻮﺩ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻭﻳﺮﻯ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻤﻌﺎﺻﺮﻳﻦّ‬
‫ﻧﻬﻀﺔ ﻓﻲ ﺍﻟﻔﻨﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻨﻬﺎ ﺍﻟﻐﻨﺎﺋﻴﺔ ﺳﻮﺍﺀ‬
‫ﺍﻟﻐﻨﺎﺀ ﺍﻟﺪﻳﻨﻲ ﺍﻟﻤﺘﻤﺜﻞ ﺑﻈﻬﻮﺭ ﻣﻨﺸﺪﻳﻦ ﻭﻣﻐﻨﻴﻦ‬
‫ﻣﻠﺘﺰﻣﻴﻦ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻟﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻫﻤﻴﺔ‬
‫ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﻨﺎﺀ ﺍﻟﻤﺎﺟﻦ ﺍﻟﺬﻱ ﻳﻮﺍﻛﺒﻪ‬
‫ﻏﻨﺎﺀ‪ ،‬ﺑﻞ ﻫﻮ ﻓﺴﻖ ﻭﻓﺠﻮﺭ‬
‫ﺗﻌﺮ ﻭﺳﻔﻮﺭ ﻟﻴﺲ ً‬
‫ٍ‬
‫ﻳﺤﺮﻣﻪ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻤﺮﺧﺼﻮﻥ ﺃﻧﻪ ﺑﺜﺒﻮﺕ‬
‫ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﺿﺮﺏ ﺍﻟﺪﻑ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺁﻻﺕ‬
‫ﺍﻟﻤﻌﺎﺯﻑ‪ ،‬ﻳﺜﺒﺖ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻵﻻﺕ ﻗﻴﺎﺳﺎ ﺑﺠﺎﻣﻊ‬
‫ﺍﻹﻃﺮﺍﺏ‪ ،‬ﻓﺎﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ‪.‬‬

‫ﺗﺎﺭﻳﺦ‬
‫ﺃﺻﻞ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻳﺮﺟﻊ ﻟﺴﺒﻊ ﻧﻐﻤﺎﺕ ﻟﻘﻨﻬﺎ ﻃﺎﺋﺮ ﺍﻟﺒﺒﻐﺎﺀ ﻟﻺﻧﺴﺎﻥ‬
‫ﺣﺴﺐ ﺃﺳﻄﻮﺭﺓ ﻣﺬﻛﻮﺭﺓ ﻓﻲ "ﺍﻟﻤﺨﻄﻮﻁ ﺍﻟﻔﺎﺭﺳﻲ "ﻃﻮﻃﻲ‬
‫ﻧﺎﻣﻪ‬

‫ﻋﺮﻓﺖ ﺍﻟﻤﻮﺳﻴﻘﻰ ﺧﻼﻓﺎ ﻓﻘﻬﻴﺎ ﻗﺪﻳﻤﺎ ﻭﺍﻗﻌﺎ ﻋﻠﻰ‬

‫ﻣﺴﺘﻮﻯ ﺍﻷﺩﻟﺔ ﺍﻟﺠﺰﺋﻴﺔ ﺍﻟﻔﺮﻭﻋﻴﺔ ﻓﻲ ﺣﻜﻢ‬
‫ِﺤﻞ ‪،‬‬
‫ﺍﻟﻤﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﺍﻟﻤﺼﺎﺣﺐ ﻟﻬﺎ‪ ،‬ﺑﻴﻦُﻣ‬
‫َﻮﺳﻂ ﺑﺎﺧﺘﻴﺎﺭ ﺗﻔﺼﻴﻞ ﻟﺼﻮﺭ ﺍﻟﻐﻨﺎﺀ ‪،‬‬
‫َﺘ‬
‫ﻭﻣ‬
‫َﺤﺮﻡ ‪ُ،‬‬
‫ﻭﻣ‬
‫ُ‬
‫ﻭﺗﻘﺴﻴﻤﻬﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻫﺬﺍ‬
‫ﺍﻟﺨﻼﻑ ﺇﻟﻰ ﺍﻟﻌﺼﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺣﻴﺚ ﺑﺮﺯ ﻓﻴﻪ ﺍﻟﻔﺮﻳﻖ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻹﺑﺎﺣﺔ‪ ،‬ﻣﻨﻬﻢ ﺭﺟﺎﻝ‬
‫ﺩﻳﻦ ﺑﺎﺭﺯﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﻳﺪ ﻫﺬﺍ ﺍﻟﻄﺮﺡ ﻣﻔﻜﺮﻭﻥ ﺗﺸﺒﻌﻮﺍ‬
‫ﺑﺎﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻓﻲ ﻓﻠﺴﻔﺘﻬﺎ ﻭﻣﻨﻬﺠﻬﺎ‪ ،‬ﻟﻜﻦ‬
‫ﺑﺤﻜﻢ ﺗﺤﻴﺰﺍﺗﻬﻢ ﺍﻟﺤﻀﺎﺭﻳﺔ ﻭﺑﺤﻜﻢ ﺗﻜﻮﻳﻨﻬﻢ‬
‫ﺍﻟﺜﻘﺎﻓﻲ ﻻ ﻳﻌﻨﻴﻬﻢ َ‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺠﺰﺋﻲ ﺍﻟﺸﺮﻋﻰ ﻟﻠﻤﺴﺄﻟﺔ‬
‫‪ ،‬ﻭﻳﻄﺮﺣﻮﻥ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﻣﺸﺒﻌﺔ ﺑﻤﻔﺎﻫﻴﻢ ﺍﻟﺠﻤﺎﻝ‬
‫ﻭﺍﻟﻔﻦ ﻓﻲ ﺿﻮﺀ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻏﻴﺮ ﻣﻨﺘﺒﻬﻴﻦ‬
‫ﺇﻟﻰ ﺷﺪﺓ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻘﻴﻢ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺤﺮﻣﺔ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻒ ﻣﻮﻗﻔﺎ‬
‫ﻣﻌﺎﺩﻳﺎ ﻣﻦ ﻗﻴﻢ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻔﻦ ﻓﻲ ﻧﻔﺴﻬﺎ؛ ﺣﻴﺚ‬
‫‪ ،‬ﻓﻴﺠﻌﻞ‬ ‫ﻳﺸﻌﺮﻭﻥ ﺃﻧﻬﺎ ﻭﺭﺍﺀ ﺇﺑﺎﺣﺔ ﻣﺎ ﺣﺮﻣﻪ ﺍ‬
‫ﺑﻤﻮﻗﻔﻪ ﻫﺬﺍ َ‬
‫ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﻣﻮﻗﻒ ﻣﻌﺎﺩ‬
‫ﻟﻠﺠﻤﺎﻝ ﻭﺍﻟﻔﻦ‪ ،‬ﻭﻫﻲ ﻣﻮﺍﻗﻒ ﻛﻠﻬﺎ ﺧﺎﻃﺌﺔ ﺣﺴﺐ‬
‫ّﻲ ﻋﻦ‬
‫ﺍﻟﻮﺳﻄﻴﻴﻦ؛ ﻓﺤﺴﺐ ﺗﻌﺮﻳﻔﻬﻢ ﻓﺈﻧﻪ ﻏﻨ‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺇﻳﻤﺎﻥ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺠﻤﺎﻝ‪ ،‬ﻟﻜﻦ ﻓﻲ ﺿﻮﺀ‬
‫ﺧﺼﺎﺋﺺ ﺍﻹﺳﻼﻡ ﻭﻣﻤﻴﺰﺍﺗﻪ‪.‬‬
‫ﻭﺍﻟﻘﻀﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﺣﺴﺐ ﻗﻮﻝ ﻋﺼﺎﻡ ﺃﻧﺲ ﺍﻟﺰﻓﺘﺎﻭﻱ‪،‬‬
‫ﻟﻴﺴﺖ ﻫﻞ ﺍﻟﻤﻮﺳﻴﻘﻰ ﺣﻼﻝ ﺃﻡ ﺣﺮﺍﻡ‪ ،‬ﺑﻞ ﺍﻟﻘﻀﻴﺔ ‪:‬‬
‫ﻫﻞ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻤﺮﻭﺝ ﻟﻪ ﺍﻟﻴﻮﻡ ﺣﻼﻝ ﺃﻡ ﺣﺮﺍﻡ ‪ ،‬ﺫﻟﻚ‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﻲ ﺗﺪﺧﻞ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻭﻓﻨﻮﻥ ﺍﻟﻐﺮﺏ ﻓﻲ‬
‫ﺳﺪﺍﻩُ‬
‫ﻭﻟﺤﻤﺘﻪ‪[13].‬‬

‫ﻭﻳﻄﺮﺡ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺳﺆﺍﻝ‪ :‬ﺣﺘﻰ ﻭﻟﻮ ﺗﻢ ﺇﺑﺎﺣﺔ‬

‫ﺍﻟﻤﻮﺳﻴﻘﻰ‪ ،‬ﺃﻱ ﻣﻮﺳﻴﻘﻰ ﺗﺒﺎﺡ‪ ،‬ﻫﻞ ﻫﻲ ﺍﻟﻤﻮﺳﻴﻘﻰ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﻧﺒﺘﺖ ﻓﻲ ﺣﻀﺎﺭﺓ ﺍﻹﻏﺮﻳﻖ‪،‬‬
‫ﻭﺗﺮﻋﺮﻋﺖ ﻓﻲ ﺃﺣﻀﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺮﺑﻴﺔ ‪ ،‬ﺛﻢ‬
‫ﺧﺮﺟﺖ ﻣﻦ ﻋﺒﺎﺀﺗﻬﺎ ‪ ،‬ﻭﺃﺧﺬﺕ ﺗﻌﺒﺮ ﻋﻦ ﻓﻠﺴﻔﺎﺕ‬
‫ﺍﻟﻨﻬﻀﺔ ﻭﺍﻻﺳﺘﻨﺎﺭﺓ ‪ ،‬ﻭﺍﻟﺤﺪﺍﺛﺔ ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﺤﺪﺍﺛﺔ‪،‬‬
‫ﺣﻴﺚ ﺍﻟﻌﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻓﺎﻟﻤﻮﺳﻘﻰ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻧﺒﺘﺖ ﻧﺒﺎﺗﺎ ﻃﺒﻴﻌﻴﺎ ﻓﻲ ﺃﺣﻀﺎﻥ ﺗﻠﻚ ﺍﻟﺤﻀﺎﺭﺓ ﻋﺒﺮ‬
‫ﻣﺮﺍﺣﻠﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺗﻄﻮﺭ ﺍﻟﻤﻮﺳﻴﻘﻰ‬
‫ﻓﻴﻬﺎ ﻳﻌﺪ ﻣﻈﻬﺮﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺗﻄﻮﺭﻫﺎ ﺍﻟﺤﻀﺎﺭﻱ ﺑﻜﻞ‬
‫ﺍﺗﺠﺎﻫﺎﺗﻬﺎ ﺣﺘﻰ ﺍﻟﺠﺎﻧﺐ ﺍﻟﺘﻘﻨﻲ ﻣﻨﻬﺎ‪ ،‬ﻟﺬﻟﻚ ﻻ ﻳﻤﻜﻦ‬
‫ﻟﻺﻧﺴﺎﻥ ﺍﻟﻐﺮﺑﻲ ﺃﻥ ﻳﻘﻒ ﻣﻮﻗﻔﺎ ﻣﻌﺎﺩﻳﺎ ﻟﻠﻤﻮﺳﻴﻘﻰ؛‬
‫ﻷﻧﻬﺎ ﺟﺰﺀ ﻣﻦ ﺿﻤﻴﺮﻩ ﻭﻣﻮﺭﻭﺛﻪ ﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻲ ﻭﺍﻟﺒﺮﻭﺗﺴﺘﺎﻧﺘﻲ ﺇﻟﻰ ﺍﻟﻤﻠﺤﺪ ﻭﺍﻟﺘﻨﻮﻳﺮﻱ‬
‫ﻭﺍﻟﻌﻘﻼﻧﻲ ﻓﻬﻲ ﺟﺰﺀ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺑﻴﺔ‬
‫ﺑﻜﻞ ﺃﺑﻌﺎﺩﻫﺎ ‪ .‬ﻭﻋﻠﻰ ﻋﻜﺲ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ‬
‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺮﺏ ﺃﻏﻠﺐ ﺃﻧﻤﺎﻃﻬﺎ ﻣﻦ‬
‫ﻓﻠﺴﻔﺎﺕ ﺍﻟﻴﻮﻧﺎﻥ ﺣﻴﻨﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻤﻮﺳﻴﻘﻰ ﺟﺰﺀ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ‪ ،‬ﻛﻤﺎ ﺗﺴﺮﺏ ﺇﻟﻴﻬﺎ ﺑﻘﺎﻳﺎ ﺍﻟﺤﻀﺎﺭﺓ‬
‫ﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ‪ .‬ﻭﺍﺳﺘﻤﺮ ﻣﺤﺼﻮﺭﺍ ﺩﺍﺧﻞ ﺻﺮﺡ‬
‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﺘﻰ ﻫﻴﻤﻨﺖ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﺓ ﺍﻵﺧﺮ ﺑﻜﻞ ﺛﻘﻠﻬﺎ‪ .‬ﻓﺘﺒﻘﻰ ﻣﺴﺄﻟﺔ‬
‫ﺇﺑﺎﺣﺔ ﺍﻟﻤﻮﺳﻴﻘﻰ ﺃﻭ ﺣﺮﻣﺘﻬﺎ ﺃﻋﻤﻖ ﻭﺃﻋﻘﺪ ﻣﻦ‬
‫ﻣﺠﺮﺩ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻷﺩﻟﺔ ﺍﻟﺠﺰﺋﻴﺔ ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﻧﺰﻉ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺇﻃﺎﺭﻫﺎ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻬﻴﻤﻦ‪.‬‬
 ‫ﺍﻟﻐﻨﺎﺀ‬
‫ﺍﻹﺑﺎﺣﺔ‬

‫ﻳﺤﺘﺞ ﺍﻟﻤﺆﻳﺪﻭﻥ ﻹﺑﺎﺣﺔ ﺍﻟﻐﻨﺎﺀ ﺑﺤﺪﻳﺚ ﺭﻭﺍﻩ‬

‫ِﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴ‬

‫َ‬
‫‪ ‬‬ ‫‪ ‬‬
‫ﺩﺧﻞ ﻋﻠﻲ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻋﻨﺪﻱ ﺟﺎﺭﻳﺘﺎﻥ ﻣﻦ‬
‫َ‬
‫ْﺖ ﺑﻪ ﺍﻷﻧﺼﺎﺭ‬
‫ﺗﻘﺎﻭﻟ‬
‫ِﺑﻤﺎ َ‬ ‫ﺟﻮﺍﺭﻱ ﺍﻷﻧﺼﺎﺭُﺗﻐﻨﻴﺎﻥ‬
‫ْﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ‬
‫ﻐﻨﻴﺘ‬
‫ُﻤ َ‬ ‫ِﺑ‬
‫ُﻌﺎﺙ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻭﻟﻴﺴﺖ‬
‫ﻳﻮﻡ ﺑ‬
‫‪-‬‬ ‫َﻤﺰﻣﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻲ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍ‬
‫ِﺑ‬
‫ﺑﻜﺮ‪ :‬ﺍ‬
‫ﺻﻠﻰ ﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬؟! ﻭﺫﻟﻚ ﻓﻲ ﻳﻮﻡ ﻋﻴﺪ‪،‬‬
‫ﻓﻘﺎﻝ ُ‬
‫ﺭﺳﻮﻝ ﺍ ‪ -‬ﺻﻠﻰ ﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :-‬ﻳﺎ‬
‫ْﺮ‪ ،‬ﺇﻥ ﻟﻜﻞ ٍ‬
‫‪ ‬‬
‫‪ ‬‬
‫ﻋﻴﺪﺍ‪ ،‬ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ‬
‫ﻗﻮﻡ ً‬ ‫َﺑﻜ‬
‫ﺃﺑﺎ‬

‫ﻭﻣﺴﻠﻢ ﻭﺃﺣﻤﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﺯﻓﺖ‬

‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ٌ‬
‫ﺍﻟﻨﺒﻲ ﻳﺎ ﻋﺎﺋﺸﺔ‪،‬‬
‫ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻘﺎﻝ ِ‬
 ‫َ‬
‫‪ ‬‬ ‫‪ ‬‬
‫ْﻬﻮ؟ ﻓﺈﻥ ﺍﻷﻧﺼﺎﺭ ﻳﻌﺠﺒﻬﻢ‬
‫ﻣﺎ ﻛﺎﻥ ﻣﻌﻜﻢ ﻣﻦ ﻟ‬
‫‪ ‬‬
‫‪ ‬‬
‫ﺍﻟﻠﻬﻮ‬

‫‪.‬‬

‫ﻳﻌﺘﺒﺮ ﺍﻟﻤﺆﻳﺪﻭﻥ ﻟﻠﻤﻮﺳﻴﻘﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﺳﻬﻢ ﻓﻲ‬

‫ﺗﻨﻤﻴﺔ ﺍﻹﺣﺴﺎﺱ ﺍﻟﺠﻤﺎﻟﻲ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺆﻣﻦ‬
‫ﻭﻳﺴﻌﻰ ً‬
‫ﺩﺍﺋﻤﺎ ﺇﻟﻰ ﺍﻻﺭﺗﻔﺎﻉ ﺑﺬﻭﻗﻪ‪ ،‬ﻭﺍﻟﺮﻗﻲ ﺑﻤﻠﻜﺎﺗﻪ‬
‫ﻭﻃﺎﻗﺎﺗﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪ .‬ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬
‫ّﻪ ﺳﻠﻢ ﺍﻟﺴﻤﻮ ﺍﻟﻔﻨﻲ ً‬ ‫ﺍﻟﻤﺴﻠﻢ ﻳﺮﺗﻘﻲ ﺑﻔﻨ‬
‫ً‬
‫ﺗﺼﻮﻳﺮﺍ‪ ،‬ﻭﻟﻌﻞ ﺃﻫﻢ ﻣﻮﺳﻴﻘﺎﺭ‬ ‫ﻏﻨﺎﺀ ﺃﻡ ً‬
‫ﺷﻌﺮﺍ ﺃﻡ‬ ‫ً‬
‫ﻋﺮﺑﻲ ﻣﺴﻠﻢ ﻫﻮ ﺯﺭﻳﺎﺏ ﺻﺎﺣﺐ ﺍﻟﺼﻮﺕ ﺍﻟﻌﺬﺏ‬
‫ﻭﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻤﻮﺳﻴﻘﻴﺔ ﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﺬﻱ ﻋﺎﺵ ﻓﻲ‬
‫ﺣﺚ ﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ‪ ،‬ﻭﻗﺪ ّ‬
‫ّ‬
‫ّﻲ ﺑﺎﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻣﺎ ﺍﻟﺘﺠﻮﻳﺪ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺇﻻ‬
‫ﺍﻟﺘﻐﻨ‬
‫ﺍﻟﺼﻮﺕ‪[14].‬‬ ‫ﺗﺤﺴﻴﻦ‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪" :‬ﺇﻥ ﺍﻟﻐﻨﺎﺀُﻣﺒﺎﺡ"‪،‬‬
‫ﻣﺎﻟﻚ‬
‫َﻰ ﻛﻼﻣﻪ ﻋﻠﻰ ﺗﻀﻌﻴﻒ ﺣﺪﻳﺚ ﺃﺑﻲ ٍ‬
‫ﻭﺑﻨ‬
‫ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻳﺮﻯ ﺍﺑﻦ ﺣﺰﻡ ﺃﻥ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻤﻮﺳﻴﻘﻰ‬
‫َﺰﻩ ﻓﻲ ﺍﻟﺒﺴﺎﺗﻴﻦ ﻭﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ‬
‫ﻣﺒﺎﺡ ﻣﺜﻞ ﺍﻟﺘﻨ‬
‫ﺍﻟﻤﻠﻮﻧﺔ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﻓﻲ ﺑﻴﺎﻥ‬
‫ﺗﺤﺮﻳﻢ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ ﺍﻟﻤﻼﻫﻲ ﻭﺷﺮﺏ‬
‫ﺍﻟﺨﻤﺮ‪" :‬ﻓﺎﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ ﺍﻟﻤﻼﻫﻲ ﻣﺤﺮﻡ‬
‫ﻷﻥ ﺍﻟﻐﻨﺎﺀ ﻓﻲ ﺍﻟﻤﻼﻫﻲ ﻳﺪﻋﻮ ﺇﻟﻰ‬ ‫ﻟﺘﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ؛ ّ‬
‫ّﻧﻤﺎ ّ‬
‫ﺗﺘﻢ‬ ‫ﻓﺈﻥ ّ‬
‫ﺍﻟﻠﺬﺓ ﺍﻟﺤﺎﺻﻠﺔ ﺑﻬﺎ‪ ،‬ﺇ‬ ‫ﺷﺮﺏ ﺍﻟﺨﻤﺮ‪ّ ،‬‬
‫ﺣﺮﻡ ﻗﻠﻴﻞ ﺍﻟﺨﻤﺮ" ﻭﻷﻥ‬ ‫ﺑﺎﻟﺨﻤﺮ‪ ،‬ﻭﻟﻤﺜﻞ ﻫﺬﻩ ّ‬
‫ﺍﻟﻌﻠﺔ ّ‬
‫ﻳﺸﻮﻕ ﺇﻟﻰ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻓﻬﻮ‬
‫ﺍﻟﻐﻨﺎﺀ ﻓﻲ ﺍﻟﻤﻼﻫﻲ ّ‬
‫ﻣﻨﻬﻲ ﻋﻦ ﺍﻟﺴﻤﺎﻉ ﻟﺨﺼﻮﺹ ﻫﺬﻩ ّ‬
‫ﺍﻟﻌﻠﺔ ﻓﻴﻪ"‪ ،‬ﻭﻧﻘﺪ‬ ‫ٌ‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺟﻤﻴﻊ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﺤﺮﻳﻢ‬
‫ﺍﻟﻐﻨﺎﺀ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺑﻘﻮﻟﻪ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻢ‬
‫ﻳﺤﺮﻡ ﺍﻟﻐﻨﺎﺀ ﺃﺻً‬
‫ﻼ‪ ،‬ﻭﻳﻘﺪﻡ ﻋﻠﻰ ﺫﻟﻚ ﺩﻟﻴﻼ ﻭﻫﻮ‬
‫ﻗﻮﻝ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ‪ :‬ﺳﺄﻟﺖ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺣﻤﻪ‬
 ‫ﺍ ﻋﻦ ﺇﺑﺎﺣﺔ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﺃﻋﻠﻢ ً‬
‫ﺃﺣﺪﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺤﺠﺎﺯ ﻛﺮﻩ‬
‫ّ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻓﻲ ﺍﻷﻭﺻﺎﻑ‪ .‬ﻭﻳﻀﻴﻒ‬
‫ﺍﻟﺴﻤﺎﻉ ﺇﻻ‬
‫"ﻭﺃﻣﺎ ﺍﻟﺤﺪﺍﺀ ﻭﺫﻛﺮ ﺍﻷﻃﻼﻝ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﻟﻲ‪ّ :‬‬
‫ﻭﺍﻟﻤﺮﺍﺑﻊ ﻭﺗﺤﺴﻴﻦ ﺍﻟﺼﻮﺕ ﺑﺄﻟﺤﺎﻥ ﺍﻷﺷﻌﺎﺭ ﻓﻤﺒﺎﺡ‪.‬‬
‫ّﻧﻪ ٌ‬
‫ﻟﻬﻮ ﻣﻜﺮﻭﻩ ﻳﺸﺒﻪ ﺍﻟﺒﺎﻃﻞ‪ .‬ﻓﻘﻮﻟﻪ‬ ‫ﻭﺣﻴﺚ ﻗﺎﻝ ‪ :‬ﺃ‬
‫ّﻧﻪ ﻟﻬﻮ ﻟﻴﺲ‬
‫ﻟﻬﻮ ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻠﻬﻮ ﻣﻦ ﺣﻴﺚ ﺃ‬
‫ﺑﺤﺮﺍﻡ ‪ ،‬ﻓﻠﻌﺐ ﺍﻟﺤﺒﺸﺔ ﻭﺭﻗﺼﻬﻢ ﻟﻬﻮ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻻ ﻳﻜﺮﻫﻪ ﺑﻞ‬ ‫ﺻﻠﻰ ﺍ‬
‫ﺗﻌﺎﻟﻰ ﺑﻪ"‪" [15].‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻐﻮ ﻻ ﻳﺆﺍﺧﺬ ﺍ‬
‫ﻗﻮﻟﻪ ﻳﺸﺒﻪ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ‬
‫ﺻﺮﻳﺤﺎ‪ ،‬ﻟﻤﺎّ‬
‫ﺩﻝ ﻋﻠﻰ‬ ‫ً‬ ‫ﺗﺤﺮﻳﻤﻪ‪ ،‬ﺑﻞ ﻟﻮ ﻗﺎﻝ ﻫﻮ ﺑﺎﻃﻞ‬
‫ﺧﻠﻮﻩ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ‪،‬‬
‫ﻳﺪﻝ ﻋﻠﻰ ّ‬ ‫ّﻧﻤﺎ ّ‬‫ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺍ‬
‫ّﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻜﺮﺍﻫﺔ‬
‫ﻓﺎﻟﺒﺎﻃﻞ ﻣﺎ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪ ،‬ﻋﻠﻰ ﺃ‬
‫ﺍﻟﺘﻨﺰﻳﻪ"‪[16].‬‬
 ‫‪ ‬‬ ‫‪ ‬‬
‫ﺍﻟﺮﺑﻴﻊ ﻭﺃﺯﻫﺎﺭﻩ‪ُ ،‬‬
‫ﻭﺍﻟﻌﻮﺩ‬ ‫ﻳﺤﺮﻛﻪ ُ‬‫"ﻣﻦ ﻟﻢ ّ‬
‫ﻭﺃﻭﺗﺎﺭﻩ‪ ،‬ﻓﻬﻮ ُ‬
‫ﻓﺎﺳﺪ ﺍﻟﻤﺰﺍﺝ ﻟﻴﺲ ﻟﻪ ﻋﻼﺝ"‪ .‬ﺃﺑﻮ‬
‫‪ ‬‬
‫‪ ‬‬ ‫ﺍﻟﻐﺰﺍﻟﻲ]‪[17‬‬ ‫ﺣﺎﻣﺪ‬

‫ﺍﻟﺘﺤﺮﻳﻢ‬

‫ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﺒﺮ ﺍﻟﻘﺮﻭﻥ ﻓﻲ ﻓﻬﻢ‬

‫ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﻛﺜﻴﺮﺓ‪ ،‬ﻳﻤﻜﻦ ﻣﻦ ﺧﻼﻟﻬﺎ ﺭﺻﺪ ﺑﻴﺴﺮ‬
‫ﻭﺩﻭﻥ ﻛﺒﻴﺮ ﻋﻨﺎﺀ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﺜﻴﺮﺓ‬
‫ﺍﻟﻤﻔﺮﻋﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻢ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻭﺁﻻﺗﻬﺎ‪،‬‬
‫ﺣﻴﺚ ﻛﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻫﻮ‬
‫ﺍﻟﺴﺎﺋﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻢ ﻛﺎﻥ ﻣﺴﺘﻘﺮﺍ ﻓﻲ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻔﻘﻬﻲ ﺇﻟﻰ ﺣﺪ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﺧﺼﻮﺻﺎ ﻓﻲ ﺩﺍﺋﺮﺓ‬
‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻤﺘﺒﻌﺔ‪ ،‬ﺭﻏﻢ ﻣﺤﺎﻭﻻﺕ ﺇﻳﺠﺎﺩ ﺛﻐﺮﺓ‬
‫ﺧﻼﻑ ﻳﺘﻜﺄ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺒﻴﺤﻮﻥ‪ .‬ﻳﺘﻔﻖ ﻣﺆﺳﺴﻮ‬
‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻊ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﻳﻤﻴﻞ‬
 ‫ُﺘﺒﻬﻢ ﺇﻟﻰ ﺃﻥ ﺳﻤﺎﻉ‬
‫ﺃﺗﺒﺎﻉ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺤﻨﻔﻲ ﻓﻲ ﻛ‬
‫َﺩ ﻓﻲ ﻛﺘﺎﺏ‬‫َﺭ‬ ‫َﺬﺫ ﺑﻪ ﻛ‬
‫ْﻔﺮ‪ ،‬ﻭﻭ‬
‫ُ‬ ‫ْﺴﻖ‪ ،‬ﻭﺍﻟﺘﻠ‬
‫ﺍﻟﻐﻨﺎﺀِﻓ‬
‫ﺍﻟﺘﺘﺮﺧﺎﻧﻴﺔ ‪ -‬ﻭﻫﻮ ﻣﻦ ﻛﺘﺐ ﺍﻷﺣﻨﺎﻑ ‪ -‬ﺃﻥ ﺍﻟﻐﻨﺎﺀ‬
‫ِﺌﻞ‬ ‫ُﻣﺤﺮﻡ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻭﻃﺎﻥ‪ .‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔُﺳ‬
‫ٌﻚ ﻋﻦ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻓﺄﺟﺎﺑﻬﻢ‪ :‬ﺇﻧﻤﺎ ﻳﻔﻌﻠﻪُ‬
‫ﺍﻟﻔﺴﺎﻕ‬ ‫ِﻟ‬
‫ﺍﻹﻣﺎﻡ ﻣﺎ‬
‫ﻋﻨﺪﻧﺎ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺭﻭﺍﻳﺔ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻨﺪ‬
‫ﺧﺮﻭﺟﻪ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﻟﻰ ﻣﺼﺮ‪ُ :‬‬
‫ﺧﺮﺟﺖ ﻣﻦ ﺑﻐﺪﺍﺩ‪،‬‬
‫ُﻳﺴﻤﻮﻧﻪ‬
‫َﺪﺛﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ‬‫ًﺌﺎ ﻭﺭﺍﺋﻲ ﺍ‬
‫ْﺣ‬ ‫ﻭﺧﻠُ‬
‫ﻔﺖ ﺷﻴ‬
‫َﻴﺼﺪﻭﺍ ﺍﻟﻨﺎﺱ ﺑﻪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﻘﺼﺪ‬‫ِﻟ‬‫ﺍﻟﺘﻐﺒﻴﺮ؛‬
‫ُﻳَ‬
‫ﻌﺰﻑ ﺑﻬﺎ ﺗﺸﺒﻪ ﺍﻟﻌﻮﺩ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺑﺎﻟﺘﻐﺒﻴﺮٌ‬
‫ﺁﻟﺔ‬
‫َﺴﻤﺎﻉ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻓﻬﻮ‬
‫ِﻟ‬
‫ﺍﻟﻨﺎﺱ‬
‫ﺟﻞ َ‬‫ﺃﻳﻀﺎ‪ :‬ﺇﺫﺍ ﺟﻤﻊ ﺍﻟﺮُ‬
‫ْﺮﺩﻭﺩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﺩﻳﻮﺙ‪ .‬ﻭﻋﻨﺪ‬ ‫ٌ‬
‫ﺳﻔﻴﻪَﻣ‬
‫ﻋﻦ ﺃﺑﻴﻪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ُ :‬‬
‫ﺳﺄﻟﺖ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ ﺭﻭﻯ ﻋﺒﺪ ﺍ‬
‫ُﺒﻨﻲ‪ ،‬ﺇﻧﻪ ﻳﻨﺒﺖ ﺍﻟﻨﻔﺎﻕ‬
‫ﻌﺠ‬
‫ُﻳِ‬‫ﺃﺑﻲ ﻋﻦ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‬
‫ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻛﻤﺎ ﻳﻨﺒﺖ ﺍﻟﻤﺎﺀ ﺍﻟﺒﻘﻞ‪.‬‬
 ‫ﺍﻟﻤﻌﺎﺯﻑ‬

‫َﻧﻦ ﻓﻲ ﺍﻣ‬‫ُ‬ ‫َ‬

‫‪ ‬‬ ‫‪ ‬‬
‫ﻮﻥ ﺍﻟﺤﺮ )ﺃﻭ‬
‫ـﺤﻠَ‬‫َﺘِ‬‫ْﺴ‬ ‫َﻳ‬‫ﺃﻗﻮﺍﻡ‬
‫ِﺘـﻲ ٌ‬ ‫ْﻮ‬
‫َﻴﻜ‬
‫ﻟ‬
‫َﻑ‬ ‫ﺍﻟـﺨﺰ( ﻭﺍﻟﺤﺮﻳﺮ َ‬
‫َ‬
‫‪ ‬‬
‫‪ ‬‬
‫ﻭﺍﻟـﻤﻌﺎﺯ‬
‫ِ‬ ‫َﺮ‬
‫ْﻤ‬
‫ﻭﺍﻟـﺨ‬

‫ﻳﺴﺘﻌﻤﻞ ﺍﻟﺤﺪﻳﺚ ﻣﺼﻄﻠﺢ "ﺍﻟﻤﻌﺎﺯﻑ" ﺟﻤﻊ ﻣﻌﺰﻓﺔ‪،‬‬

‫ﻳﻔﺴﺮﻫﺎ ﺍﻟﺒﻌﺾ ﻛﺂﻻﺕ ﺍﻟﻤﻼﻫﻲ‪ [18]،‬ﺃﻭ ﺍﻵﻟﺔ ﺍﻟﺘﻲ‬
‫ﻳﻌﺰﻑ ﺑﻬﺎ ]‪ ،[19‬ﻭﻧﻘﻞ ﺍﻟﻘﺮﻃﺒﻲ ﻋﻦ ﺍﻟﺠﻮﻫﺮﻱ ﺃﻥ‬
‫ﺍﻟﻤﻌﺎﺯﻑ ﻫﻲ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﻋﺮﻓﻬﺎ ﺍﻟﺒﻌﺾ ﺑﺂﻻﺕ ﺍﻟﻠﻬﻮ‪،‬‬
‫ﻭﻗﻴﻞ ﻫﻲ ﺃﺻﻮﺍﺕ ﺍﻟﻤﻼﻩ ﺃﻭ ﺍﻟﺪﻓﻮﻑ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ‬
‫ﻳﻀﺮﺏ ﺑﻪ‪.[18] .‬‬

‫ﺃﺟﻤﻊ ﺃﻏﻠﺐ ﻣﻦ ﺭﻭﻯ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﻟﻴﺲ ﻋﻠﻰ‬

‫ﺍﻟﻤﻌﺎﺯﻑ‪ ،‬ﺇﻻ ﻋﻄﻴﺔ ﺑﻦ ﻗﻴﺲ ﻓﺈﻧﻪ ﻏﻠﻂ ﻓﻲ ﺗﻘﺪﻳﻢ‬
‫ﻟﻔﻆ ﺍﻟﻤﻌﺎﺯﻑ ﻷﻭﻝ ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ ﺩﻗﺔ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ‬
 ‫"ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻳﺴﺘﺤﻞ ﺍﻟﺨﻤﺮ ﻭﻳﺴﻤﻴﻪ ﺑﻐﻴﺮ‬
‫ﺍﺳﻤﻪ"‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮﻩ ﺍﻟﺒﺘﺔ ﻓﻲ ﺑﺎﺏ ﺍﻟﻤﻌﺎﺯﻑ‪ .‬ﻷﻥ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﻛﻞ ﺭﻭﺍﺓ ﺍﻟﺤﺪﻳﺚ ﺑﻼ‬
‫ﺧﻼﻑ ﻣﻨﻬﻢ‪ ،‬ﻫﻮ ﺇﻧﺰﺍﻝ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺤﻞ‬
‫ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﺑﺘﺴﻤﻴﺘﻬﺎ ﺑﻐﻴﺮ ﺍﺳﻤﻬﺎ‪ .‬ﻓﻠﻴﺲ ﻣﻦ‬
‫ﺍﻟﻤﻌﻘﻮﻝ ﺃﻥ ﻳﻬﻤﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺇﻋﺎﺩﺓ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺑﺎﺏ‬
‫ﺁﺧﺮ ﻳﺨﺺ ﺍﻟﻤﻌﺎﺯﻑ‪ ،‬ﺃﻭ ﻳﻘﻮﻡ ﺑﺘﻘﻄﻴﻊ ﺍﻟﺤﺪﻳﺚ ﻛﻤﺎ‬
‫ﻫﻲ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﺁﺧﺮ ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺤﻼﻝ ﻭﺍﻟﺤﺮﺍﻡ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﻟﻤﺎﻟﻜﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﺑﻲ ﻓﻲ ﻛﺘﺎﺏ‬
‫"ﺍﻷﺣﻜﺎﻡ"‪» :‬ﻟﻢ ﻳﺼﺢ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﺷﻲﺀ«‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﺍﻟﻤﺤﻠﻰ‪» :‬ﻭﻻ ﻳﺼﺢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﺷﻲﺀ ً‬
‫ﺃﺑﺪﺍ‪ .‬ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻮﺿﻮﻉ«‪ .‬ﻭﺻﺮﺡ ﻋﺪﺩ ﻣﻦ‬
‫ﺣﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ ﺑﺄﻥ ﻛﻞ ﺣﺪﻳﺚ ﺻﺮﻳﺢ ﺟﺎﺀ ﻓﻲ‬
‫ﺗﺤﺮﻳﻢ ﺍﻟﻤﻌﺎﺯﻑ ﻓﻬﻮ ﻣﻮﺿﻮﻉ‪.‬‬
 ‫ْﻢ ﺍﻟﺸ‬
‫ْﻌﺮ‬ ‫ُﺣﻜ‬
‫ُ‬
‫ﺃﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﺇﺑﺎﺣﺘﻪ؛ ﻣﻨﻬﺎ ﻣﺎ‬ ‫َﺩ ﻓﻲ ﺍﻟﺸﻌﺮ‬
‫َﺭ‬
‫ﻭ‬
‫ْﺴﻦ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻛﺎﻟﺬﻱ‬
‫ﺑﺸﺮﻁُﺣ‬
‫ﺇﺑﺎﺣﺘﻪ ِ‬
‫ﻳﺪﻝ ﻋﻠﻰ ِ‬
‫ﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ‬ ‫َﺒﺮﺍﻧﻲ ﻋﻦ ﻋﺒﺪ ﺍ‬
‫ﺭﻭﺍﻩ ﺍﻟﻄ‬
‫ﺣﺴﻦ‪،‬‬
‫ُﻪ َ‬ ‫َﻼﻡ؛ َ‬
‫ﻓﺤﺴﻨ‬ ‫ﺍﻹﺳﻼﻡ ﻗﺎﻝ‪ :‬ﺍﻟﺸﻌﺮ ﻛﺎﻟﻜ‬
‫ﻣﻮﺿﻮﻋﻪ ﻋﻦ‬
‫ُ‬ ‫ِﺒﻴﺤﻪ ﻗﺒﻴﺢ‪ .‬ﻭﺍﻟﻤﺒﺎﺡ ﻭﻫﻮ ﻣﺎَﺧﻼ‬ ‫َ‬
‫ﻭﻗ‬
‫ُﻳﺤﺮﻙ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻜﺎﻣﻨﺔ‪.‬‬ ‫َﻢ‬‫ْﺤﺶ ﻭﺑﺬﺍﺀﺓ ‪ ،‬ﻭﻟ‬‫ُﻓ‬
‫ْﺤﺶ‬ ‫ٌﺓُ‬
‫ﻭﻓ‬ ‫ﻭﺍﻟﻤﺤﺮﻡ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻮﻋﻪ ﺑﺬﺍﺀ‬
‫ٌﺓ ﺇﻟﻰ ﺍﻟﻔﺠﻮﺭ ﻭﺍﻷﻣﻮﺭَ‬
‫ْﺮﺫﻭﻟﺔ‪ ،‬ﻛﺄﺷﻌﺎﺭ‬
‫ﺍﻟﻤ‬ ‫ﻭﺩﻋﻮ‬
‫ﺍﻟﻬﺠﺎﺀ ﻭﺍﻷﺷﻌﺎﺭ ﺍﻟﺸﺮﻛﻴﺔ‪.‬‬

‫ﻣﺆﻟﻔﺎﺕ‬
‫ﺇﺑﻄﺎﻝ ﺩﻋﻮﻯ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﻣﻄﻠﻖ‬
‫ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻣﺤﻤﺪ ﺍﻟﺸﻮﻛﺎﻧﻲ‪.‬‬
‫ﺗﺤﺮﻳﻢ ﺁﻻﺕ ﺍﻟﻄﺮﺏ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬
 ‫ﺍﻷﻟﺒﺎﻧﻲ‪[20].‬‬

‫ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻟﻐﻨﺎﺀ ﻓﻲ ﺍﻟﻔﻨﺎﺀ ﻭﻓﺘﺢ ﺍﻷﺳﻤﺎﻉ ﻓﻲ‬

‫ﺍﻟﻘﺎﺭﻱ‪[21].‬‬ ‫ﺷﺮﺡ ﺍﻟﺴﻤﺎﻉ ﺍﻟﻤﻼ ﻋﻠﻰ‬
‫ﻓﻘﻪ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ ﺍﻹﺳﻼﻡ ﻳﻮﺳﻒ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪.‬‬
‫ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﺣﻼﻝ‪ ..‬ﺃﻡ ﺣﺮﺍﻡ؟‪ ،‬ﻣﺤﻤﺪ‬
‫ﻋﻤﺎﺭﺓ‬
‫ﻟﺴﻄﺎﻥ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﺤﻤﺪ‪ ،‬ﺭﺳﺎﻟﺘﺎﻥ ﻓﻲ‬
‫ﺍﻟﻤﻮﺳﻴﻘﻰ ‪:‬‬
‫"ﺇﻣﺘﺎﻉ ﺍﻷﺳﻤﺎﻉ ﺑﺘﺤﺮﻳﺮ ﻣﺎ ﺍﻟﺘﺒﺲ ﻣﻦ‬
‫]‪[22‬‬ ‫ﺣﻜﻢ ﺍﻟﺴﻤﺎﻉ"‪،‬‬
‫]‪[23‬‬ ‫"ﺗﻘﻴﻴﺪ ﻓﻲ ﺣﻜﻢ ﺍﻟﻐﻨﺎﺀ"‪،‬‬

‫ﺍﻧﻈﺮ ﺃﻳﻀﺎ‬
‫ﺷﻌﺮ )ﺃﺩﺏ(‬
 ‫ﻣﺮﺍﺟﻊ‬
‫‪". 1‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ" )‪(2/337‬‬
‫‪. 2‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﻃﺒﻲ ‪14/56‬‬
‫‪. 3‬ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ‪1/425‬‬
‫‪". 4‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ" )‪(576 /11‬‬
‫‪. 5‬ﻓﺘﻮﻯ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺍﻟﻤﻮﺳﻴﻘﻰ ﺣﺮﺍﻡ ﻭﺇﻥ ﻟﻢ ﻳﺼﺤﺒﻬﺎ‬
‫ﻏﻨﺎﺀ ﻣﺤﺮﻡ ﺃﻭ ﺧﻤﺮ ﺃﻭ ﺯﻧﺎ‪ ،‬ﺇﺳﻼﻡ ﻭﻳﺐ ﻧﺴﺨﺔ‬
‫ﻣﺤﻔﻮﻇﺔ ‪ 10‬ﺃﻏﺴﻄﺲ ‪ 2017‬ﻋﻠﻰ ﻣﻮﻗﻊ ﻭﺍﻱ‬
‫ﺑﺎﻙ ﻣﺸﻴﻦ‪.‬‬
‫‪. 6‬ﻓﺘﻮﻯ ﺑﻌﻨﻮﺍﻥ‪:‬ﻫﻞ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺣﻜﻢ‬
‫ﺍﻟﻤﻮﺳﻴﻘﻰ ﻳﻌﺪ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺴﺎﺋﻎ؟ ﺇﺳﻼﻡ ﻭﻳﺐ‬
‫ﻧﺴﺨﺔ ﻣﺤﻔﻮﻇﺔ ‪ 27‬ﺩﻳﺴﻤﺒﺮ ‪ 2016‬ﻋﻠﻰ ﻣﻮﻗﻊ‬
‫ﻭﺍﻱ ﺑﺎﻙ ﻣﺸﻴﻦ‪.‬‬
‫‪. 7‬ﺇﺑﻄﺎﻝ ﺩﻋﻮﻯ ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﺗﺤﺮﻳﻢ ﻣﻄﻠﻖ ﺍﻟﺴﻤﺎﻉ‬
 ‫‪. 8‬ﺍﻟﻐﻨﺎﺀ ﺑﺪﻭﻥ ﻣﻮﺳﻴﻘﻰ‪ ،‬ﻣﻮﻗﻊ ﺍﺑﻦ ﺑﺎﺯ ﻧﺴﺨﺔ‬
‫ﻣﺤﻔﻮﻇﺔ ‪ 07‬ﻳﻮﻧﻴﻮ ‪ 2017‬ﻋﻠﻰ ﻣﻮﻗﻊ ﻭﺍﻱ ﺑﺎﻙ‬
‫ﻣﺸﻴﻦ‪.‬‬
‫‪. 9‬ﺣﻜﻢ ﺳﻤﺎﻉ ﻗﺼﺎﺋﺪ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻓﺘﺎﻭﻯ ﺍﺑﻦ‬
‫ﻋﺜﻴﻤﻴﻦ ﻧﺴﺨﺔ ﻣﺤﻔﻮﻇﺔ ‪ 01‬ﺳﺒﺘﻤﺒﺮ ‪2017‬‬
‫ﻋﻠﻰ ﻣﻮﻗﻊ ﻭﺍﻱ ﺑﺎﻙ ﻣﺸﻴﻦ‪.‬‬
‫‪. 10‬ﻃﻮﻕ ﺍﻟﺤﻤﺎﻣﺔ" ﺹ‪97‬‬
‫‪. 11‬ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﻉ ﻭ ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ‪ -‬ﺍﻟﻌﺰ ﺑﻦ‬
‫ﻋﺒﺪﺍﻟﺴﻼﻡ‬
‫‪. 12‬ﺍﻗﻨﺎﻉ ﺍﻟﺴﻮﺍﻧﺢ ‪ -‬ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﺒﺪ‬
‫‪. 13‬ﺭﺅﻳﺔ ﻟﻠﻤﻮﺳﻴﻘﻰ ﻣﻦ ﻣﻨﻄﻠﻖ ﺣﻀﺎﺭﻯ ﺇﺳﻼﻣﻲ‬
‫ﻋﺼﺎﻡ ﺃﻧﺲ ﺍﻟﺰﻓﺘﺎﻭﻯ‬
‫‪. 14‬ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﺍﻟﺸﻌﺒﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ‬
‫ﺇﺳﻼﻣﻲ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺍﻟﻤﺆﺗﻤﺮ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﻔﻨﻲ ﺍﻟﻔﻠﺴﻄﻴﻨﻲ ﺍﻷﻭﻝ ‪ <2009‬ﻧﺴﺨﺔ‬
‫ﻣﺤﻔﻮﻇﺔ ‪ 27‬ﺩﻳﺴﻤﺒﺮ ‪ 2016‬ﻋﻠﻰ ﻣﻮﻗﻊ ﻭﺍﻱ ﺑﺎﻙ‬
‫ﻣﺸﻴﻦ‪.‬‬
‫‪. 15‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‬
‫‪1402‬ﻫـ‪. - 1982 /‬ﺹ ‪.2/284‬‬
‫‪. 16‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‬
‫‪1402‬ﻫـ‪ - 1982 /‬ﺹ‪.2/284 .‬‬
‫‪. 17‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‬
‫‪1402‬ﻫـ‪. - 1982 /‬ﺹ ‪2/275‬‬
‫‪. 18‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪10/55‬‬
‫‪. 19‬ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ‪11/577 ،‬‬
‫‪. 20‬ﺗﺤﺮﻳﻢ ﺁﻻﺕ ﺍﻟﻄﺮﺏ‪ ،‬ﻟﻨﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‪،‬‬
‫ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻧﺴﺨﺔ ﻣﺤﻔﻮﻇﺔ ‪ 31‬ﻳﻮﻟﻴﻮ‬
‫‪ 2017‬ﻋﻠﻰ ﻣﻮﻗﻊ ﻭﺍﻱ ﺑﺎﻙ ﻣﺸﻴﻦ‪.‬‬
‫‪. 21‬ﺭﺳﺎﻟﺘﺎﻥ ﻓﻲ ﺍﻟﻐﻨﺎﺀ ﻟﻠﻤﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‪ ،‬ﻣﻮﻗﻊ‬
‫ﺩﺍﺭ ﺍﻟﺴﻼﻡ‬
‫‪. 22‬ﻧﺴﺨﺔ ﺑﻤﻜﺘﺒﺔ ﺩﺑﻠﻦ‪ ،‬ﺟﻴﺴﺘﺮ ﺑﻴﺘﻲ ﻓﻲ ﻻﻫﺎﻱ‬
‫ﺭﻗﻢ ‪) ،4132‬ﻡ=‪.(81-118‬‬
‫‪. 23‬ﺍﻟﺨﺰﺍﻧﺔ ﺍﻟﺤﺴﻨﻴﺔ ﺑﺎﻟﺮﺑﺎﻁ‪ 4864 ،‬ﻭ‪.(6430‬‬
‫ﻓﻲ ﻛﻮﻣﻨﺰ ﺻﻮﺭ ﻭﻣﻠﻔﺎﺕ ﻋﻦ‪ :‬ﺍﻟﻤﻮﺳﻴﻘﻰ ﻓﻲ‬
‫ﺍﻹﺳﻼﻡ‬
‫ﺑﻮﺍﺑﺔ ﺍﻹﺳﻼﻡ‬
‫ﺑﻮﺍﺑﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﻮﺍﺑﺔ ﻣﻮﺳﻴﻘﻰ‬

‫ﻣﺠﻠﻮﺑﺔ ﻣﻦ‬
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‫ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﺗﻢ ﻗﺒﻞ ‪ 2‬ﺷﻬﻮﺭ ﺑﻮﺍﺳﻄﺔ ‪…Ja‬‬

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