‫ﻭﻃﺮﺡ ﻃﺮﻳﻘﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺍﻻﻋﺘﻤﺎ َﺩ ﺑﺪ ﹰﻻ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺎﺑﺎﺕ ﺍﻟﻔﻠﻜﻴﲔ ﻟﺘﺤﺪﻳﺪ ﺃﻭﻝ‬

‫ﺍﻟﺼﻮﻡ ﻭﻣﻮﻋﺪ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻻ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﻟﺜﻘﺎﺕ ﻭﺇﺧﺒﺎﺭ ﺍﻟﻌﺪﻭﻝ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫‪‬‬
‫ﺍﺟﺘﻤﻊ ﻫﺆﻻﺀ ﰒ ﺃﹶﻗﺮﱡﻭﺍ ﺍﻋﺘﻤﺎﺩ ﺍﻻﻛﺘﻔﺎﺀ ﲝﺴﺎﺏ ﺍﻟﻔﻠﻜﻴﲔ ﻟﺘﺤﺪﻳﺪ ﺑﺪﺍﻳﺔ ﺍﻟﺼﻮﻡ ﻭ‪‬ﺎﻳﺘﻪ!!‬ ‫ُ‬
‫ﻝ‪4 (#θßγtFΡ$$sù çµ÷Ψtã öΝä39pκtΞ $tΒuρ çνρä‹ã‚sù ãΑθß™§9$# Νä39s?#u™ !$tΒuρ ﴿:‬‬
‫ﻗﺎ ﹶ‬ ‫ﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﺬﻱ‬
‫ﷲ ﺭ ِّ‬
‫ﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﻭﺃﻗﺮﻭﺍ ﺇﻟﺰﺍ َﻡ ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ!!‪ .‬ﻫﻜﺬﺍ ﻭﺑﺎﺟﺘﻤﺎﻉ ﻭﺍﺣﺪ َﺗ ﱠﻢ !! ﻭﻛﺄﻥ ﺃﺣﻜﺎﻡ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪]﴾ ∩∠∪ É>$s)Ïèø9$# ߉ƒÏ‰x© ©!$# ¨βÎ) ( ©!$# (#θà)¨?$#uρ‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ[ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺬﻱ‬
‫ﺴَﺘ‪‬ﻨَﺒﻂﹸ ﲟﺤﺾ ﺍﻵﺭﺍﺀ‪ ،‬ﺑﻞ ﻭﻭﺯﻋﻮﺍ ﻛﺘﻴﺒﺎ ﺑﺈﻗﺮﺍﺭ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ‬ ‫ﺗ‪ ‬ﻌ َﺮﻑ‪ ‬ﺑﺄﺻﻮﺍﺕ ﺍﻷﻏﻠﺒﻴﺔ ﺃﻭ ﺗ‪ ‬‬
‫ﺗﺮﻛﻨﺎ ﻋﻠﻰ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ﻭﻋﻠﻰ ﺀﺍﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺍﳊﺴﺎﺏ ﻗﺒﻞ ﺑﺪﺀ ﺍﻻﺟﺘﻤﺎﻉ !! ‪ .‬ﻓﺈﻧﱠﺎ ﷲ ﻭﺇﻧﱠﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺻﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﺒﺎﺩﺓ ﻋﻈﻴﻤﺔ ﻳﻜﻔﻲ ﰲ ﺑﻴﺎﻥ ﻓﻀﻠﻬﺎ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ‬
‫ﺇﳕﺎ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻭﻇﻴﻔﺔ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺍﳌﻄﻠﻘﲔ ﺃﻣﺜﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ‪،‬‬
‫ﺼ ْﻮ َﻡ ﹶﻓِﺈﱠﻧﻪُ ﻟِﻲ ﻭَﺃﻧﺎ ﹶﺃ ْﺟﺰِﻱ ِﺑ ِﻪ "‪.‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ " :‬ﹸﻛ ﱡﻞ َﻋ َﻤ ِﻞ ﺍْﺑ ِﻦ ﺀﺍ َﺩ َﻡ ﹶﻟﻪُ ﺇﻻ ﺍﻟ ﱠ‬
‫ﺃﻭ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺍﳌﻘﻴﱠﺪﻳﻦ ﲟﺬﻫﺐ ﻛﺎﻟﺴﺮﺧﺴﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٨٣‬ﻫـ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻠﺨﻤﻲ‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺃﺟ ﹼﻞ ﺍﻟﻘﺮﺑﺎﺕ َﻭﹶﺃ َﺣﺪ ﺃﻫﻢ ﺃﻣﻮﺭ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٤٧٨‬ﻫـ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٥٨‬ﻫـ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺃﰊ‬
‫ﺻ ْﻮ ِﻡ َﺭ َﻣﻀَﺎ ﹶﻥ "‪.‬‬
‫ﺲ " َﻭ َﻋ ﱠﺪ ﻣﻨﻬﺎ " َﻭ َ‬
‫ﺍﻟﺸﻴﺨﲔ‪ " :‬ﺑُِﻨ َﻲ ﺍﻹﺳﻼ ُﻡ َﻋﻠﹶﻰ َﺧ ْﻤ ٍ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﻦ ﻋﻘﻴﻞ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥١٣‬ﻫـ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻣﻦ ﺑﻠﻎ ﻣﺴﺘﻮﺍﻫﻢ‪ ،‬ﻭﺃﻳﻦ ﰲ ﻫﺆﻻﺀ‬
‫ﻭﳌﻌﺮﻓ ِﺔ ﺍﺑﺘﺪﺍ ِﺀ ﺭﻣﻀﺎ ﹶﻥ ﻭﺍﻧﺘﻬﺎِﺋ ِﻪ ﻃﺮﻳﻘ ﹲﺔ ﻭﺃﺣﻜﺎ ٌﻡ َﺑﱠﻴﻨَﻬﺎ ﺭﺑﱡﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﱠﻟ ِﺬﻱ‬
‫ﺍ‪‬ﺘﻤﻌﲔ ﻣﻦ ﻳﺒﻠﻎ ﺭﺗﺒﺔ ﻣﻦ ﺫﻛﺮﻧﺎ ﺑﻞ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮﻯ؟ ﺑﻞ ﻟﻴﺲ‬
‫ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭَﺑﱠﻴﻨَﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ‬
‫ﻓﻴﻬﻢ ﻣﻦ ﳛﻔﻆ ﻣﺘﻨ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﻣﺘﻮﻥ ﺍﻟﻔﻘﻪ ﺍﻟﱵ ﺗ‪‬ﻌﻄﻰ ﻟﻠﻤﺒﺘﺪﺋﲔ‪ ،‬ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‬
‫ﺴﱠﻨ ِﺔ ﻛﻤﺎ ﻳﻨـﺰ ﹸﻝ ﺑﺎﻟﻘﺮﺀﺍ ِﻥ‪ ،‬ﻭﻣﻨﻪ ‪ ‬ﺃﺧﺬﻫﺎ‬ ‫ﻋﻦ ﺍﳍﻮﻯ ﻭﺇﳕﺎ ﻳﻨـﺰﻝ ﻋﻠﻴﻪ ﺟﱪﻳ ﹸﻞ ﺑﺎﻟ ﱡ‬
‫ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃ‪‬ﻢ ﻟﻦ ﻳﻨﺠﺤﻮﺍ ﰲ ﺇﻗﻨﺎﻉ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ﺑﻜﻼﻣﻬﻢ‪ ،‬ﻭﻻ ﲪﻠﻬﻢ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻭﻋﻤﻠﻮﺍ ﻬﺑﺎ ﻣﻦ ﺃﻳﺎ ِﻣﻪ ‪ ‬ﺇﱃ ﺃﻳﺎ ِﻣﻨﺎ ﻫﺬﻩ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳌﺮﺍﻗﺒ ِﺔ ﻟﻠﻬﻼ ِﻝ‬
‫ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﺍﳌﺒﺘﺪﻉ‪.‬‬
‫ﺑﺎﻟﻌﲔ ﰲ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ﻭﺍﻟﺪﺳﺎﻛﺮ ﻭﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﻳﻌﺮﻑ ﺫﻟﻚ ﻛ ﹼﻞ ﻣﻦ ﻋﺎﺵ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‬
‫ﻓﻠﻢ ﻳَﻀﺮﻫﺎ ﻭﺃﻭﻫﻰ ﹶﻗ ‪‬ﺮﻧَﻪ ﺍﻟ َﻮ ِﻋﻞﹸ‬ ‫ﻛﻨﺎﻃﺢ ﺻﺨﺮﺓ ﻳﻮﻣ‪‬ﺎ ِﻟﻴ‪‬ﻮ ِﻫﻨَﻬﺎ‬
‫ﻭﺷﻬﺪ ﻋﺎﺩﺍ‪‬ﻢ ﻣﻦ ﺍﳋﺮﻭﺝ ﳌﺮﺍﻗﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﻭﲡﻤﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﺘﻮﺿﺢ ﻓﻴﻬﺎ ﺍﻟﺮﺅﻳﺔ‪،‬‬
‫ﻭﻟﻜﻦ ﳌﺎ ﺃﻋﻠﻨﻮﺍ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻧﺸﺮﻭﻩ ﻣﺎ ﻋﺎﺩ ﻳﺴﻌﻨﺎ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﻻ ﻳﻜﻔﻴﻨﺎ ﺍﻹﻧﻜﺎﺭ‬
‫ﻕ ﺍﳌﺪﺍﻓﻊ ﺃﻭ ﺇﻳﻘﺎﺩ ﺍﻟﻨﲑﺍﻥ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ ﻋﻨﺪ ﺛﺒﻮﺕ ﺍﻟﺮﺅﻳﺔ ﺇﻳﺬﺍ‪‬ﻧﺎ ﺑﺒﺪﺀ ﺍﻟﺸﻬﺮ‬ ‫ﻭﺇﻃﻼ ِ‬
‫ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﺟﺒﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺷﻌﺎﺭ ﺍﳌﺘﻘﲔ‪ ،‬ﻓﺄﺭﺩﻧﺎ‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﻭ ﺣﻠﻮﻝ ﺍﻟﻌﻴﺪ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻔﻼﺡ ﺑﺈﻋﻼﻥ ﺍﳊﻖ ﻭﺇﺑﻄﺎﻝ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺭﻏﺒﺔ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺑﺎﻟﻨﺠﺎﺓ ﻳﻮﻡ ﺍﳊﺴﺎﺏ‪،‬‬
‫ﺕ ﲨﻴﻠ ﹲﺔ ﲤﺘﺪ ﺟﺬﻭﺭﻫﺎ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺃﺷﺮﻑ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣ ‪‬ﺮ‬ ‫ﻋﺎﺩﺍ ٌ‬
‫ﻓﻌﻤﻠﻨﺎ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ‪ ،‬ﻭﻛﺘﺒﻨﺎ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺃﲰﻴﻨﺎﻫﺎ‪:‬‬
‫ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﺣﺮﺹ ﻋﻠﻰ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﺳﺘﻘﺮ ﺃﻣﺮﻫﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫" ﺗﻨﻮﻳﺮ ﺍﳊﻠﻚ ﰲ ﺑﻄﻼﻥ ﺩﻋﻮﻯ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻮﻡ ﺑﺎﳊﺴﺎﺏ ﻭﺍﻟﻔﻠﻚ "‬
‫ﺃﳓﺎﺀ ﺍﻷﺭﺽ‪ .‬ﰒ ﺇﺫﺍ ﺑِﻨﺎ ﻧ‪‬ﻔﺎﺟﹸﺄ ﺑﺒﺪﻋﺔ ﻇﻬﺮﺕ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﻧﺒﻐﺖ‪ ،‬ﺗﺮﻳﺪ ﻣﻨﺎ ﺗﺮﻙ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‬
‫ﺟﻌﻞ ﺍﷲ ﻓﻴﻬﺎ ﺍﻟﻨﻔﻊ ﺍﻟﻌﻤﻴﻢ‪.‬ﺀﺍﻣﲔ‪.‬‬

‫‪٤‬‬ ‫‪٣‬‬
‫ﺏ ﻣﻨ ُﻪ " ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺑﺄﺳﺎﻧﻴﺪ‬
‫ﷲ ﺑﻌﻘﺎ ٍ‬
‫ﻚ ﺃ ﹾﻥ َﻳﻌُﻤ ُﻬ ُﻢ ﺍ ُ‬
‫ﻋﻠﻰ ﻳﺪﻳ ِﻪ ﺃﻭ َﺷ َ‬ ‫ﻓﺼﻞ‬
‫ﺻﺤﻴﺤﺔ‪.‬‬ ‫ﰲ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‬
‫ﻭﺍﻟﺸﺮﻉ ﺍﻟﻜﺮﱘ ﺩﻋﺎﻧﺎ ﺇﱃ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻟﺒﺎﻃﻞ ﻭﺇﺣﻘﺎﻕ‬
‫ﺍﳊﻖ‪ ،‬ﻭﻟﻘﺪ ﻛﺜﺮ ﺍﳌﻔﺘﻮﻥ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺪﻳﻦ ﺑﻔﺘﺎﻭﻯ ﻣﺎ ﺃﹶﻧﺰﻝ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﺯﺍﺩ ﺍﻻﳓﺮﺍﻑ‬ ‫‪Ç⎯tã tβöθyγ÷Ζtƒuρ Å∃ρã÷èpRùQ$$Î/ tβρããΒù'tƒuρ Îösƒø:$# ’n<Î) tβθããô‰tƒ ×π¨Βé& öΝä3ΨÏiΒ ⎯ä3tFø9uρ‬‬ ‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﻭﺍﻣﺘﺪ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﳌﺆﻟﱠﻒ ﻟﺒﻴﺎﻥ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ‬ ‫‪]﴾ ∩⊇⊃⊆∪ šχθßsÎ=øßϑø9$# ãΝèδ y7Íׯ≈s9'ρé&uρ 4 Ìs3Ψßϑø9$#‬ﺳﻮﺭﺓ ﺀﺍﻝ ﻋﻤﺮﺍﻥ[ ‪.‬‬
‫ﺍﻟﺰﺍﺋﻒ‪.‬‬
‫‪yŠ…ãρ#yŠ Èβ$|¡Ï9 4’n?tã Ÿ≅ƒÏ™ℜuó Î) û_Í_t/ .⎯ÏΒ (#ρãxŸ2 t⎦⎪Ï%©!$# š∅Ïèä9‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﺲ ِﻣِّﻨﻲ "‬
‫ﺶ ﹶﻓ ﹶﻠ ْﻴ َ‬
‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﺣﺬﺭ ﳑﻦ ﻏﺶ ﰲ ﺍﻟﻄﻌﺎﻡ ﻓﻘﺎﻝ‪َ " :‬ﻣ ْﻦ ﹶﻏ ﱠ‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫‪šχöθyδ$uΖoKtƒ Ÿω (#θçΡ$Ÿ2 ∩∠∇∪ šχρ߉tF÷ètƒ (#θçΡ%Ÿ2¨ρ (#θ|Átã $yϑÎ/ y7Ï9≡sŒ 4 zΟtƒötΒ Ç⎯ö/$# ©|¤ŠÏãuρ‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻗﺎﻝ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺬﻱ ﻗﺎﻝ‪ " :‬ﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺭﺷﺪ ﻭﻣﻦ‬ ‫‪]﴾ ∩∠®∪ šχθè=yèøtƒ (#θçΡ$Ÿ2 $tΒ š[ø⁄Î6s9 4 çνθè=yèsù 9x6Ψ•Β ⎯tã‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ[‬
‫ﺖ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳋﻄﻴﺐ ﲨﻊ ﺑﲔ‬
‫ﺐ ﹶﺃْﻧ َ‬
‫ﺨﻄِﻴ ُ‬
‫ﺲ ﺍﹾﻟ َ‬
‫ﻳﻌﺼﻬﻤﺎ ﻓﻘﺪ ﻏﻮﻯ "‪ِ " :‬ﺑ ﹾﺌ َ‬
‫ﺴَﺘ ِﻄ ْﻊ ﹶﻓِﺒ ِﻠﺴَﺎِﻧ ِﻪ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ْﻢ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ‪َ " :‬ﻣ ْﻦ َﺭﹶﺃﻯ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻣُ ْﻨ ﹶﻜ ًﺮﺍ ﹶﻓ ﹾﻠﻴُ َﻐِّﻴ ْﺮ ُﻩ ِﺑَﻴ ِﺪﻩِ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ْﻢ َﻳ ْ‬
‫ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ " ﻓﻠﻢ‬
‫ﺺﺍَ‬
‫ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﺑﻀﻤﲑ ﻭﺍﺣﺪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ " : ‬ﹸﻗ ﹾﻞ‪َ :‬ﻭ َﻣ ْﻦ َﻳ ْﻌ ِ‬
‫ﺿ َﻌﻒُ ﺍ ِﻹﳝَﺎ ِﻥ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻚ ﹶﺃ ْ‬
‫ﺴَﺘ ِﻄ ْﻊ ﹶﻓِﺒ ﹶﻘ ﹾﻠِﺒﻪِ‪َ ،‬ﻭ ﹶﺫِﻟ َ‬
‫َﻳ ْ‬
‫ﻳﺴﻜﺖ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﻫﺬﺍ ﺍﻷَﻣﺮ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻛﻔﺮ ﻭﺇﺷﺮﺍﻙ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﻜﺖ ﻋﻤﻦ‬
‫ﳛﺮﻑ ﺍﻟﺪﻳﻦ ﻭﻳﻨﺸﺮ ﺫﻟﻚ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﺃﹶﺟﺪﺭ ﺑﺎﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﻨﻔﲑ ﻣﻨﻪ‪.‬‬ ‫ﻑ ﻭﻟﺘَﻨﻬ ُﻮ ﱠﻥ ﻋﻦ ﺍﳌﻨﻜ ِﺮ ﺃﻭ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ‪ " : ‬ﻭﺍﻟﱠﺬﻱ َﻧﻔﹾﺴﻲ ﺑﻴﺪ ِﻩ ﻟﺘﺄﻣ ُﺮ ﱠﻥ ﺑﺎﳌﻌﺮﻭ ِ‬
‫ﺏ ﻟ ﹸﻜ ْﻢ " ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﺚ ﻋﻠﻴ ﹸﻜ ْﻢ ﻋﻘﺎًﺑﺎ ﻣﻨ ُﻪ ﰒ ﺗﺪﻋﻮَﻧﻪُ ﻓﻼ ﻳﺴﺘﺠﺎ ُ‬
‫ﷲ ﺃ ﹾﻥ ﻳﺒﻌ ﹶ‬
‫ﻟﻴﻮ ِﺷ ﹶﻜ ﱠﻦ ﺍ ُ‬
‫ﻭﻟﻴﺲ ﺭﺩﻧﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻨﺤﺮﻓﲔ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻐﻴﺒﺔ ﺍﶈﺮﻣﺔ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻭﻗﺎﻝ ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
‫ﺍﻟﻮﺍﺟﺐ‪.‬‬
‫ﺿ ِﻲ ﺍﻟﱠﻠ ‪‬ﻪ َﻋ‪‬ﻨﻪ‪ ‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻜﻢ ﻟﺘﻘﺮﺀﻭﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬
‫ﻭﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ َﺭ ِ‬
‫ﻓﻘﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺃ‪‬ﺎ ﻗﺎﻟﺖ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ :‬ﺇﻥ ‪‬ﻣﻌَﺎ ِﻭَﻳ ﹶﺔ ﺑ َﻦ‬
‫ﻀﻊُ َﻋﺼَﺎ ُﻩ َﻋ ْﻦ‬
‫ﻼ َﻳ َ‬
‫ﹶﺃﺑِﻲ ‪‬ﺳ ﹾﻔﻴَﺎ ﹶﻥ َﻭﹶﺃﺑَﺎ َﺟ ‪‬ﻬ ٍﻢ َﺧ ﹶﻄﺒَﺎﻧِﻲ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " : ‬ﹶﺃﻣﱠﺎ ﹶﺃﺑُﻮ َﺟ ْﻬ ٍﻢ ﹶﻓ ﹶ‬ ‫‪﴾ ∩⊇⊃∈∪ 4‬‬ ‫‪óΟçF÷ƒy‰tF÷δ$# #sŒÎ) ¨≅|Ê ⎯¨Β Νä.•ÛØtƒ Ÿω ( öΝä3|¡àΡr& öΝä3ø‹n=tæ (#θãΖtΒ#u™ t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ‬‬ ‫﴿‬
‫ﺼ ْﻌﻠﹸﻮﻙٌ ﹶﻻ ﻣَﺎ ﹶﻝ ﹶﻟﻪُ‪ ،‬ﺍْﻧ ِﻜﺤِﻲ ﹸﺃﺳَﺎ َﻣ ﹶﺔ ْﺑ َﻦ َﺯْﻳ ٍﺪ " ‪.‬‬
‫ﻋَﺎِﺗ ِﻘﻪِ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ُﻣﻌَﺎ ِﻭَﻳﺔﹸ ﹶﻓ ُ‬ ‫ﺱ ﺇﺫﺍ ﺭﺃﻭﺍ ﺍﻟﻈﱠﺎ ﹶﱂ ﻓﻠﻢ ﻳﺄ ُﺧﺬﹸﻭﺍ‬
‫]ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ[ ﻭﺇﱐ ﲰﻌﺖ َﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠ ِﻪ ‪ ‬ﻳﻘﻮﻝ‪ " :‬ﺇ ﱠﻥ ﺍﻟﻨﱠﺎ َ‬

‫‪٦‬‬ ‫‪٥‬‬
‫ﻏﲑﻛﻢ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] ﴾∩⊇∉⊆∪ 4 3“t÷zé& u‘ø—Íρ ×οu‘Η#uρ â‘Ì“s? Ÿωuρ ﴿ :‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ[ ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺣﺬﺭ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻣﻨﻬﻤﺎ ﻭﺫﻛﺮﳘﺎ ﰲ ﺧﻠﻔﻬﻤﺎ ﲟﺎ ﻳﻜﺮﻫﺎﻥ ﳍﺬﻳﻦ‬
‫ﺍﻟﺴﺒﺒﲔ‪ ،‬ﺃﹶﺣﺪﳘﺎ‪ :‬ﻛﻮﻥ ﻣﻌﺎﻭﻳﺔ ﺷﺪﻳﺪ ﺍﻟﻔﻘﺮ ﻻ ﻳﻘﻮﻡ ﲝﺎﺟﺘﻬﺎ ﺑﺄﻣﺮ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺃﺑﺎ‬
‫ﻛﺬﻟﻚ ﻓﻤﻤﱠﺎ ﻛﻠﹼﻒ ﺑﻪ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﱠﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻪ ﻭﱂ ﳝﺘﺜﻞ ﺍﳌﺨﺎﻃﺐ ﻓﻼ‬
‫ﺟﻬﻢ ﻳﻜﺜﺮ ﺿﺮﺏ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﺐ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻟﻜﻮﻧﻪ ﺃﺩﱠﻯ ﻣﺎ ﻋﻠﻴﻪ "‪.‬‬
‫َﻋَﺘ َ‬
‫ﻓﻜﻴﻒ ﺑﺄﻧﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﺩﻋﻮﺍ ﺍﻟﻌﻠﻢ ﻭﻏﺸﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺟﻌﻠﻮﺍ ﺍﳊﻖ ﺑﺎﻃﻼ ﻭﺍﻟﺼﺤﻴﺢ‬
‫ﺺ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﱠﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‬‫ﰒ ﻗﺎﻝ ﰲ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ‪ " :‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻭﻻ ﳜﺘ ﱡ‬
‫ﻓﺎﺳﺪﺍ ﻭﺍﻟﺴﻢ ﻋﺴﻼ‪.‬‬
‫ﺑﺄﺻﺤﺎﺏ ﺍﻟﻮﻻﻳﺎﺕ‪ ،‬ﺑﻞ ﺫﻟﻚ ﺟﺎﺋﺰ ﻵﺣﺎﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ :‬ﻭﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻴﻪ ﺇﲨﺎﻉ‬
‫ﺍﳌﺴﻠﻤﲔ " ﺍﻫـ‪.‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﺣﺬﺭ ﺍﻟﺸـﺎﻓﻌﻲ ﻣﻦ ﺣﻔﺺ ﺍﻟﻔﺮﺩ ﺃﻣـﺎﻡ ﲨﻊ ﻭﻗﺎﻝ ﻟﻪ‪ " :‬ﻟﻘـﺪ ﻛﻔﺮﺕ ﺑﺎﷲ‬
‫ﺍﻟﻌﻈﻴﻢ "‪ ،‬ﻭﻗـﺎﻝ ﰲ ﻣﻌﺎﺻﺮﻩ ﺣـﺮﺍﻡ ﺑﻦ ﻋﺜﻤـﺎﻥ‪ -‬ﻭﻛـﺎﻥ ﻳﺮﻭﻱ ﺍﳊﺪﻳﺚ ﻭﻳﻜﺬﺏ‪:-‬‬
‫ﻭﻗﺪ ﻗـﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺘـﺎﺑﻌﻲ ﺍﳉـﻠﻴﻞ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪١١٠‬ﻫـ‪:‬‬
‫" ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺣﺮﺍﻡ ﺣـﺮﺍﻡ "‪ ،‬ﻭﻗﺪ ﺟﺮﺡ ﺍﻹﻣـﺎﻡ ﻣﺎﻟﻚ ﰲ ﺑﻠﺪ‪‬ﻳﻪ ﻭﻣﻌﺎﺻﺮﻩ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫" ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺩﻳﻦ ﻓﺎﻧﻈﺮﻭﺍ ﻋﻤﻦ ﺗﺄﺧﺬﻭﻥ ﺩﻳﻨﻜﻢ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﻓﻘـﺎﻝ ﻓﻴﻪ‪ " :‬ﻛﺬﺍﺏ "‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ " :‬ﺍﻟﻮﺍﻗﺪﻱ ﺭﻛﻦ ﺍﻟﻜﺬﺏ "‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٨١‬ﻫـ‪ " :‬ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ " :‬ﻭﻣﻦ ﺗﺼﺪﺭ ﻟﻠﺘﺪﺭﻳﺲ ﻭﺍﻟﻮﻋﻆ ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺃﻫﻠﻪ ﻭﱂ ﻳﺆﻣَﻦ ﻣﻦ ﺍﻏﺘﺮﺍﺭ‬
‫ﻭﻟﻮﻻ ﺍﻹﺳﻨﺎﺩ ﻟﻘﺎﻝ ﻣﻦ ﺷﺎﺀ ﻣﺎ ﺷﺎﺀ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﺍﻟﻨﺎﺱ ﺑﻪ ﰲ ﺗﺄﻭﻳﻞ ﺃﻭ ﲢﺮﻳﻒ‪ ،‬ﻓﻴﻨﻜﺮ ﺍﶈﺘﺴﺐ ﻋﻠﻴﻪ ﻭﻳﻈﻬﺮ ﺃﻣﺮﻩ ﻟﺌﻼ ﻳﻐﺘﺮ ﺑﻪ " ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﻛﺘﺎﺑﻪ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﻮﺭ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺒﺎﺡ‬
‫ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺣﻔﻆ ﺍﻟﺸﺮﻳﻌﺔ ﻷﻧﻪ ﻟﻮﻻ ﲡﻨﺐ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺃﻥ ﻳﺮﻭﻯ‬
‫ﻣﻦ ﺍﻟﻐﻴﺒﺔ ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﻋﻨﻬﻢ ﻟﻀﺎﻉ ﺍﻟﺪﻳﻦ ‪.‬‬
‫" ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻐﻴﺒﺔ ﺗﺒﺎﺡ ﻟﻐﺮﺽ ﺻﺤﻴﺢ ﺷﺮﻋﻲ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﻻ ﻬﺑﺎ‪ ،‬ﻭﻫﻮ ﺑﺴﺘﺔ‬
‫ﺃﺳﺒﺎﺏ " ﻭﻋﺪ ﻣﻨﻬﺎ ‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٧٦‬ﻫـ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ‪٢٢/٢‬ﺑﺎﺏ ﻭﺟـﻮﺏ‬
‫" ﲢﺬﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺸﺮ ﻭﻧﺼﻴﺤﺘﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﻣﻨﻬﺎ ﺟﺮﺡ ﺍ‪‬ﺮﻭﺣﲔ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‬ ‫‪t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ‬‬ ‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ )ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪﴿ :‬‬
‫ﻭﺍﻟﺸﻬﻮﺩ ﻭﺫﻟﻚ ﺟﺎﺋﺰ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻭﺍﺟﺐ ﻟﻠﺤﺎﺟﺔ "‪.‬‬
‫‪ ﴾∩⊇⊃∈∪ 4‬ﻣﺎ ﻧﺼﻪ‪" :‬ﺍﳌﺬﻫﺐ‬ ‫™‪óΟçF÷ƒy‰tF÷δ$# #sŒÎ) ¨≅|Ê ⎯¨Β Νä.•ÛØtƒ Ÿω ( öΝä3|¡àΡr& öΝä3ø‹n=tæ (#θãΖtΒ#u‬‬
‫ﰒ ﻗﺎﻝ‪ " :‬ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﺭﺃﻯ ﻣﺘﻔﻘﻬﺎ ﻳﺘﺮﺩﺩ ﺇﱃ ﻣﺒﺘﺪﻉ ﺃﻭ ﻓﺎﺳﻖ ﻳﺄﺧﺬ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ﻭﺧﺎﻑ ﺃﻥ‬ ‫ﺍﻟﺼﱠﺤﻴﺢ ﻋﻨﺪ ﺍﶈ ِّﻘﻘﲔ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ :‬ﺃﻧﱠﻜﻢ ﺇﺫﺍ ﻓﻌﻠﺘﻢ ﻣﺎ ﹸﻛِّﻠ ﹾﻔ‪‬ﺘ ‪‬ﻢ ﺑﻪ ﻓﻼ ﻳﻀﺮ‪‬ﻛﻢ ﺗﻘﺼﲑ‬
‫ﻳﺘﻀﺮﺭ ﺍﳌﺘﻔﻘﻪ ﺑﺬﻟﻚ ﻓﻌﻠﻴﻪ ﻧﺼﻴﺤﺘﻪ ﺑﺒﻴﺎﻥ ﺣﺎﻟﻪ ﺑﺸﺮﻁ ﺃﻥ ﻳﻘﺼﺪ ﺍﻟﻨﺼﻴﺤﺔ " ﺍﻫـ‪.‬‬

‫‪٨‬‬ ‫‪٧‬‬
‫ﺖ ﺇﱃ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﺸﺒﻬﺔ ﻋﻦ ﺃﲪﺪ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺍﺩﻋﻰ ﺍﻹﲨﺎﻉ ﻓﻘﺪ ﻛﺬﺏ "‪،‬‬ ‫ﻓﻼ ﻳ‪‬ﻠﺘﻔ ‪‬‬
‫ﻓﻬﺬﺍ ﻧﻔﻲ ﰲ ﻣﻘﺎﺑﻞ ﺇﺛﺒﺎﺕ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬
‫ﻭﻳﻜﻔﻲ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻨﻜﺮ ﺍﻹﲨﺎﻉ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ٤٢٩‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﺹ ‪) ٣٢٨-٣٢٧‬ﺩﺍﺭﺍﳌﻌﺮﻓﺔ( ﻭﻧﺼﻪ‪ " :‬ﻭﺍﺗﻔﻘﻮﺍ‬
‫‪ -‬ﺃﻱ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺃﺻﻮﻝ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﺍﻟﻘﺮﺀﺍﻥ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﲨﺎﻉ‬
‫ﺍﻟﺴﻠﻒ " ﺍﻫـ ﰒ ﻗﺎﻝ‪ " :‬ﻭﺃﻛﻔﺮﻭﺍ ﺍﻟﻨﻈﱠﺎﻡ ﰲ ﺇﻧﻜﺎﺭﻩ ﺣﺠﺔ ﺍﻹﲨﺎﻉ ﻭﺣﺠﻴﺔ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﲜﻮﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ " ﺍﻫـ‪.‬‬
‫ﻭﰲ ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ‪ ،‬ﻷﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٧٤‬ﻫـ ﺹ‬
‫‪ ٤٣٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪) ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ(‪ " :‬ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﲨﺎﻉ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻓﺼﻞ‪ :‬ﺇﺫﺍ ﺛﺒﺖ‬
‫ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺔ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺧﻄﺈ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻤﻊ ﺃﻣﺮﺍﻥ‪ :‬ﺍﻟﻜﺘﺎﺏ‬
‫﴿‪$tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ‬‬ ‫ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫?‪ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ 3“y‰ßγø9$# ã&s! t⎦¨⎫t6s‬‬
‫∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻵﻳﺔ ﺃﻧﻪ ﺗﻌﺎﱃ ﺗﻮﻋﱠﺪ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﻏﲑ‬
‫ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻛﻮﻧﻪ ﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪..‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ‬
‫ﻱ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﻈﺎﻫﺮﺓ ﻭﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﺻﺤﺔ ﺍﻹﲨﺎﻉ‬ ‫ﺍﻟﺴﻨﺔ ﻣﺎ ﺭﻭ َ‬
‫ﻭﻧﻔﻲ ﺍﳋﻄﺈ ﻋﻦ ﺃﻫﻠﻪ ﻭﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻬﻢ ﻭﺗﻌﻈﻴﻢ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺸﺄﻥ ﰲ ﻣﻔﺎﺭﻗﺘﻬﻢ ﻭﻛﻮﻥ ﺍﻟﺮﻭﺍﺓ‬
‫ﻱ‬
‫ﻟﺬﻟﻚ ﻣﻦ ﺟ‪‬ﻠﱠ ِﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻓﻤﻨﻬﻢ ﻋﻤﺮ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭ ‪‬‬
‫ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻭﻏﲑﻫﻢ ﳑﻦ ﺭﻭﻯ ﺫﻟﻚ‬
‫ﱯ ‪ " ‬ﺍﻫـ‪.‬‬ ‫ﻋﻦ ﺍﻟﻨ ‪‬‬
‫‪١٠‬‬
‫ﻓﺼﻞ‬
‫ﰲ ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‬
‫ﻗـﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٧١‬ﻫـ ﰲ ﺗﻔﺴﲑﻩ ﺝ‪) ٣٨٦/٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ( ﻣـﺎ‬
‫﴿‪3“y‰ßγø9$# ã&s! t⎦¨⎫t6s? $tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ‬‬ ‫ﻧﺼﻪ‪ " :‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪#·ÅÁtΒ ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ‬‬
‫∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻹﲨﺎﻉ " ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻋﻨﺪ ﺷﺮﺣﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ " :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ‬
‫ﻋﻠﻰ ﺍﳊﻖ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﻭﻫﻢ ﻛﺬﻟﻚ " ﺝ‪)٦٧/١٣‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ(‬
‫ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻟﻜﻮﻥ ﺍﻹﲨﺎﻉ ﺣﺠﺔ‪ ،‬ﻭﻫﻮ ﺃﺻﺢ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻟﻪ ﻣﻦ ﺍﳊﺪﻳﺚ " ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺹ ‪) ٤٠٣‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ(‪ ،‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﺃﻣﺮ ﺭﺳﻮﻝ‬
‫‪ ‬ﺑﻠﺰﻭﻡ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﳑﺎ ﳛﺘﺞ ﺑﻪ ﰲ ﺃﻥ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻻﺯﻡ " ﺍﻫـ‪.‬‬
‫‪#·ÅÁtΒ‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٦٣‬ﻫـ ﰲ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ ﺝ‪) ١٥٤/١‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻛﻞ ﻋﺼﺮ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﻟﺸﺮﻉ‬
‫ﻭﺩﻟﻴﻞ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻘﻄﻮﻉ ﻋﻠﻰ ﻣﻐﻴﺒﻪ " ﺍﻫـ‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﻘﻮﻝ ﺑﺎﻹﲨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺃﺑﻮ‬
‫ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺭﺋﻴﺲ ﺍﳊﻨﺎﺑﻠﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍ‪‬ﺘﻬﺪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ‬
‫‪٩‬‬
‫ﻭﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺀﺍﻥ ﻟﻺﻣﺎﻡ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺍﻟﺮﺍﺯﻱ ﺍﳉﺼﱠﺎﺹ ﺍﳊﻨﻔ ‪‬ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٣٧٠‬ﻫـ‬ ‫ﻭﰲ ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻷﰊ ﳏﻤﺪ ﺍﻟﺴﺮﺧﺴﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٩٠‬ﻫــ ﺝ‪) ٢٩٦/١‬ﺩﺍﺭ‬
‫‪y7Ï9≡x‹x.uρ‬‬ ‫ﺝ‪) ١٢٤ /١‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ(‪ " :‬ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺻﺤﺔ ﺍﻹﲨﺎﻉ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿:‬‬ ‫ﺍﳌﻌﺮﻓﺔ(‪ " :‬ﻓﺼﻞ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺇﲨﺎﻉ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻮﺟﺐ ﻟﻠﻌﻠﻢ ﻗﻄﻌﺎ‪...،‬ﻭﻣﻦ ﺃﻧﻜـﺮ ﻛـﻮﻥ‬
‫ﺍﻹﲨﺎﻉ ﺣﺠﺔ ﻣﻮﺟﺒﺔ ﻟﻠﻌﻠﻢ ﻓﻘﺪ ﺃﺑﻄﻞ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﻣﺪﺍﺭ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻣﺮﺟﻊ ﺍﳌﺴﻠﻤﲔ‬
‫_‪ ]﴾∩⊇⊆⊂∪ Ĩ$¨Ψ9$# ’n?tã u™!#y‰pκà− (#θçΡθà6tGÏj9 $VÜy™uρ Zπ¨Βé& öΝä3≈oΨù=yèy‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [ ﻭﰲ ﻫﺬﻩ‬
‫ﺇﱃ ﺇﲨﺎﻋﻬﻢ ﻓﺎﳌﻨﻜﺮ ﻟﺬﻟﻚ ﻳﺴﻌﻰ ﰲ ﻫﺪﻡ ﺃﺻﻞ ﺍﻟﺪﻳﻦ " ﺍﻫـ‪.‬‬
‫ﺍﻵﻳﺔ ﺩﻻﻟ ﹲﺔ ﻋﻠﻰ ﺻﺤﺔ ﺇﲨﺎﻉ ﺍﻷﻣﱠﺔ "‪.‬‬
‫ﻭﰲ ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟ‪‬ﻨﺔ ﺍﳌﹸﻨﺎﻇﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ‬
‫ﰒ ﻗﺎﻝ ﺝ‪ " :١٢٧ /١‬ﻭﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﻦ ﻇﻬﺮ ﻛﻔ ‪‬ﺮ ‪‬ﻩ ﳓﻮ ﺍﳌﺸﺒﻬﺔ ﻭﻣﻦ ﺻﺮﺡ‬
‫ﻟﻠﻔﻘﻴﻪ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳ ‪‬ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٢٠‬ﻫـ ﺹ ‪١١٦‬‬
‫ﺑﺎﳉﱪ ﻭﻋﺮﻑ ﺫﻟﻚ ﻣﻨﻪ‪ ،‬ﻻ ‪‬ﻳ ‪‬ﻌَﺘ ﱡﺪ ﺑﻪ ﰲ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻇﻬﺮ ﻓﺴﻘﻪ ﻻﻳﻌﺘﺪ ﺑﻪ ﰲ‬
‫)ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ(‪ " :‬ﻓﺼﻞ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻹﲨﺎﻉ ‪..‬ﻭﻣﻌﲎ ﺍﻹﲨﺎﻉ ﰲ ﺍﻟﺸﺮﻉ ﺍﺗﻔﺎﻕ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ‬
‫ﺍﻹﲨﺎﻉ " ﺍﻫـ‪.‬‬
‫ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ‪ ‬ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﻭﺟﻮﺩﻩ ﻣﺘﺼﻮﺭ "‪ .‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﻳﻌﺮﻑ ﺍﻹﲨﺎﻉ‬
‫ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٧٩٤‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺗﺸﻨﻴﻒ ﺍﳌﺴﺎﻣﻊ ﳑﺰﻭﺟ‪‬ﺎ ﺑﺎﳌﱳ ﺝ‪٩٤/٣‬‬ ‫ﺑﺎﻷﺧﺒﺎﺭ ﻭﺍﳌﺸﺎﻓﻬﺔ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪ ﻗﻮﳍﻢ ﰲ ﺍﻹﲨﺎﻉ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻭﻫﻢ ﻣﺸﺘﻬﺮﻭﻥ‬
‫)ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ( ﻣﺎ ﻧﺼﻪ‪) " :‬ﺹ( ﻭﺇﻧﻪ – ﺃﻱ ﺍﻹﲨﺎﻉ – ﻻ ﳜﺘﺺ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺧﻼﻓﹰﺎ‬ ‫ﻣﻌﺮﻭﻓﻮﻥ ﻓﻴﻤﻜﻦ ﺗﻌﺮﻑ ﻗﻮﳍﻢ ﻣﻦ ﺍﻵﻓﺎﻕ " ﺍﻫـ‪.‬‬
‫ﻟﻠﻈﺎﻫﺮﻳﺔ‪) ،‬ﺵ( ﻷﻥ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﻹﲨﺎﻉ ﺣﺠﺔ ﻻ ﺗ‪‬ﻔ ‪‬ﺮﻕ ﺑﲔ ﻋﺼﺮ ﻭﻋﺼﺮ " ﺍﻫـ‪.‬‬
‫ﻭﺍ‪‬ﺘﻬﺪ ﻣﻦ ﻟﻪ ﺃﻫﻠﻴﺔ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﺎ ﻵﻳﺎﺕ‬
‫ﻭﺃﻣﺎ ﺣﻜﻢ ﺟﺤﺪ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﻓﻔﻴﻪ ﺗﻔﺼﻴﻞ ﺫﻛﺮﻩ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٧٧١‬ﻫـ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﻣﻌﺮﻓﺔ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻭﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺭﺟﺎﻝ ﺍﻹﺳﻨﺎﺩ ﻭﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ‬
‫ﰲ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻘﺎﻝ ﻣﺎ ﻧﺼﻪ‪ " :‬ﺟﺎﺣﺪ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﳌﻨﺴﻮﺥ ﻭﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻭﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﻭﻣﻊ ﺇﺗﻘﺎﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲝﻴﺚ ﺇﻧﻪ ﳛﻔﻆ ﻣﺪﻟﻮﻻﺕ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﺎﻓﺮ ﻗﻄﻌﺎ ﻭﻛﺬﺍ ﺍﳌﺸﻬﻮﺭ ﺍﳌﻨﺼﻮﺹ ﰲ ﺍﻷﺻﺢ ﻭﰲ ﻏﲑ ﺍﳌﻨﺼﻮﺹ ﺗﺮﺩﺩ‪ ،‬ﻭﻻ‬ ‫ﺃﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻧﺰﻝ ﻬﺑﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻭﻣﺎ‬
‫ﻳﻜﻔﺮ ﺟﺎﺣﺪ ﺍﳋﻔﻲ ﻭﻟﻮ ﻣﻨﺼﻮﺻﺎ "‪ .‬ﻗﺎﻝ ﺷـﺎﺭﺣﻪ ﺍﻟﺰﺭﻛﺸﻲ ﰲ ﺗﺸﻨﻴﻒ ﺍﳌﺴﺎﻣﻊ‪ " :‬ﻟﻜﻦ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻷﻧﻪ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺫﻟﻚ ﻻ ﻳﺆﻣَﻦ ﻋﻠﻴﻪ ﺃﻥ ﳜﺮﻕ ﺍﻹﲨﺎﻉ ﺃﻱ ﺇﲨﺎﻉ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻪ‬
‫ﳛﻜﻢ ﺑﻀﻼﻟﻪ ﻭﺧﻄﺌﻪ " ﺍﻫـ‪.‬‬ ‫ﻭﻳﺸﺘﺮﻁ ﻓﻮﻕ ﺫﻟﻚ ﺷﺮﻁ ﻭﻫﻮ ﺭﻛﻦ ﻋﻈﻴﻢ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻫﻮ ﻓﻘﻪ ﺍﻟﻨﻔﺲ ﺃﻱ ﻗﻮﺓ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﻭﺗﺸﺘﺮﻁ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻫﻲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻣﻦ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺋﺮ ﲝﻴﺚ ﺗﻐﻠﺐ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻧﻘﻞ ﺣﺠﻴﺔ ﺍﻹﲨﺎﻉ ﻭﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻪ ﻭﺗﻀﻠﻴﻞ ﻣﻦ ﺧﺎﻟﻔﻪ ﺧﻠﻖ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ‪ ،‬ﻛﻤﺎ ﺑﲔ ﺫﻟﻚ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻭﻣﻨﻬﻢ ﺑﻞ ﻫﻮ ﺭﺃﺳﻬﻢ ﺍﻹﻣﺎﻡ‬
‫ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﻠﲑﺍﺟﻊ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺤﻖ ﺫﻟﻚ ﰲ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬

‫‪١٢‬‬ ‫‪١١‬‬
‫• ﻭﺭﻭﻯ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻬﻤﺎ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﻓﺼﻞ‬
‫ﻼ ﹶﻝ ﹶﻓﺼُﻮﻣُﻮﺍ ﻭَﺇﺫﹶﺍ َﺭﹶﺃْﻳُﺘﻤُﻮ ُﻩ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮُﻭﺍ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " : ‬ﺇﺫﹶﺍ َﺭﹶﺃْﻳﺘُﻢُ ﺍﹾﻟ ِﻬ ﹶ‬ ‫ﰲ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺼﻮﻡ‬
‫ﲔ َﻳ ْﻮ ًﻣﺎ " ﺍﻫـ‪.‬‬
‫ﻼِﺛ َ‬
‫ﻓﹶﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴﻜﹸ ْﻢ ﹶﻓﺼُﻮﻣُﻮﺍ ﹶﺛ ﹶ‬ ‫ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻭﺃﻣﺎ ﻫﻢ ﻓﻘﺎﻟﻮﺍ ﻻ ﻋﱪﺓ ﺑﺎﻟﺮﺅﻳﺔ ﻭﻟﻮ ﺫﻛﺮﻫﺎ ﺭﺳﻮﻝ ﺍﷲ !!‬
‫ِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻤﺪﻭﺍ ﺍﳊﺴﺎﺏ ﻹﺛﺒﺎﺕ ﺷﻬﺮ ﺍﻟﺼﻴﺎﻡ ﺧﺎﻟﻔﻮﺍ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻟﺮﺳﻮﻝ‬
‫ﺖ ﻭﻟﻮ ﱂ ﻳﺬﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ !!‬ ‫ﻭﺍﻟﻌﱪﺓ ﺑﻘﻮﻝ ﺍﳌﻮﹼﻗ ِ‬
‫ﺍﷲ ‪ ، ‬ﻭﻟﻮ ﺗﺼﻔﺢ ﺍﳌﺴﻠﻢ ﺃﻱ ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭﺓ ﻭﻧﻈﺮ ﰲ ﺑﺎﺏ ﺍﻟﺼﻴﺎﻡ‬
‫• ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ‪ِ " :‬ﺇﻧﱠﺎ ﹸﺃ ﱠﻣ ﹲﺔ ﹸﺃ ِّﻣﱠﻴﺔﹲ ﹶﻻ‬
‫ﻟﻮﺟﺪ ﳐﺎﻟﻔﺘﻬﻢ ﺻﺮﳛﺔ َﺟِﻠﱠﻴ ﹰﺔ ﻭﻟﺘﻌﺠﺐ ﻭﺗﺴﺎﺀﻝ ﺑﺄﻱ ﻭﺟﻪ ﻳﻠﻘﻰ ﻫﺆﻻﺀ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻮﻡ‬
‫ﺸ ْﻬ ُﺮ َﻫ ﹶﻜﺬﹶﺍ َﻭ َﻫ ﹶﻜﺬﹶﺍ َﻭ َﻫ ﹶﻜﺬﹶﺍ " ‪-‬ﻭ َﻋ ﹶﻘ َﺪ ﺍ ِﻹ‪‬ﺑﻬَﺎ َﻡ ﰲ ﺍﻟﺜﺎﻟﺜﺔ‪ -‬ﻭﺍﻟﺸﱠ ‪‬ﻬ ‪‬ﺮ‬
‫ﺴﺐُ‪ ،‬ﺍﻟ ﱠ‬
‫ﺤُ‬‫َﻧ ﹾﻜﺘُﺐُ َﻭ ﹶﻻ َﻧ ْ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﻢ َﻳﺪﱠﻋﻮﻥ ﺍِّﺗﺒﺎﻋﻪ ﰒ َﻳ ‪‬ﺮﺩﱡﻭﻥ ﺣﺪﻳﺜﻪ ﻭﻳﺮﻓﻀﻮﻧﻪ؟‬
‫ﲔ‪.‬‬
‫ﻼِﺛ َ‬
‫َﻫ ﹶﻜﺬﹶﺍ ﻭ َﻫ ﹶﻜﺬﹶﺍ ﻭ َﻫ ﹶﻜﺬﹶﺍ َﻳ ‪‬ﻌﻨِﻲ‪َ :‬ﺗﻤَﺎ َﻡ ﹶﺛ ﹶ‬
‫ﻭﺇﻟﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺤﻖ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺮﳛﺔ‪:‬‬
‫ﺸ ْﻬ ُﺮ َﻫ ﹶﻜﺬﹶﺍ َﻭ َﻫ ﹶﻜﺬﹶﺍ َﻳ ‪‬ﻌﻨِﻲ‬
‫ﺤﺴُﺐُ ﺍﻟ ﱠ‬
‫• ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ‪ِ " :‬ﺇﻧﱠﺎ ﹸﺃ ﱠﻣ ﹲﺔ ﹸﺃ ِّﻣﱠﻴ ﹲﺔ ﻻ َﻧ ﹾﻜﺘُﺐُ َﻭﻻ َﻧ ْ‬
‫• ﺭﻭﻯ ﺍﻟﺒﺨـﺎﺭﻱ ﻋﻦ ﻋـﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤـﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻗـﺎﻝ‪:‬‬
‫ﲔ " ﺍﻫـ‪.‬‬
‫ﺸﺮِﻳ َﻦ َﻭ َﻣ ﱠﺮ ﹰﺓ ﹶﺛﻼِﺛ َ‬
‫ﺴ َﻌ ﹰﺔ َﻭ ِﻋ ‪‬‬
‫َﻣ ﱠﺮ ﹰﺓ ِﺗ ‪‬‬
‫ﺸﺮُﻭ ﹶﻥ ﹶﻟ ْﻴ ﹶﻠ ﹰﺔ ﹶﻓﻼ َﺗﺼُﻮﻣُﻮﺍ َﺣﺘﱠﻰ َﺗ َﺮ ْﻭﻩُ ﹶﻓِﺈ ﹾﻥ ﹸﻏ ﱠﻢ َﻋ ﹶﻠ ْﻴﻜﹸ ْﻢ ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﹾﻟ ِﻌ ﱠﺪ ﹶﺓ‬
‫ﺴﻊٌ َﻭ ِﻋ ْ‬
‫ﺸ ْﻬ ُﺮ ِﺗ ْ‬
‫" ﺍﻟ ﱠ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٥٤٤‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺇﻛﻤﺎﻝ ﺍﳌﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ ﺝ‪-١٤/٤‬‬
‫ﺍﻫـ‪.‬‬ ‫ﲔ"‬
‫ﹶﺛﻼِﺛ َ‬
‫‪ ١٥‬ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﻟﻔﻄﺮ ﻟﺮﺅﻳﺔ‬
‫ﻼ َﺗﺼُﻮﻣُﻮﺍ َﺣﺘّﻰ َﺗ َﺮ ْﻭﻩُ َﻭ ﹶﻻ ﺗُ ﹾﻔ ِﻄﺮُﻭﺍ َﺣﺘّﻰ‬
‫ﺸﺮُﻭ ﹶﻥ ﹶﻓ ﹶ‬
‫ﺴﻊٌ َﻭ ِﻋ ْ‬
‫ﺸ ْﻬ ُﺮ ِﺗ ْ‬
‫• ﻭﰲ ﻟﻔﻆ ﻷﰊ ﺩﺍﻭﺩ ‪ " :‬ﺍﻟ ّ‬
‫ﺍﳍﻼﻝ ﻭﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﰲ ﺃﻭﻟﻪ ﺃﻭ ﺀﺍﺧﺮﻩ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﰲ ﺷـﺮﺡ ﻗﻮﻟﻪ ‪‬‬
‫ﲔ " ﺍﻫـ‪.‬‬
‫ﻼِﺛ َ‬
‫َﺗ َﺮ ْﻭﻩُ ﻓﹶﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻓﹶﺎ ﹾﻗ ُﺪ ُﺭﻭﺍ ﹶﻟﻪُ ﹶﺛ ﹶ‬
‫" ﺇﻧﱠﺎ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﺇﳕﺎ‬
‫ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻘﺎﻟﻮﺍ ﺑﻞ ﻧﺼﻮﻡ ﺭﺃﻳﻨﺎﻩ ﺃﻭ ﱂ ﻧﺮﻩ‪ ،‬ﻏﻢ ﻋﻠﻴﻨﺎ ﺃﻭ ﱂ ﻳﻐﻢ‪ ،‬ﻃﺎﳌﺎ ﺃﺧﱪﻧﺎ ﺍﻟﻔﻠﻜ ‪‬ﻲ‬
‫ﻭﺻﻔﻬﻢ ﺑﺬﻟﻚ ﻃﺮﺣ‪‬ﺎ ﻟﻼﻋﺘﺪﺍﺩ ﺑﺎﳌﻨﺎﺯﻝ ﻭﻃﺮﻕ ﺍﳊﺴﺎﺏ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻷﻋﺎﺟﻢ ﰲ‬
‫ﺑﺬﻟﻚ !!‬
‫ﺻﻮﻣﻬﺎ ﻭﻓﻄﺮﻫﺎ " ﰒ ﻗﺎﻝ‪ " :‬ﻓﻬﺬﺍ ﻳﺒﲔ ﺃﻥ ﺍﻟﺸﻬﺮ ﻳﻜﻮﻥ ﻣﺮﺓ ﺛﻼﺛﲔ ﻭﻣﺮﺓ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ "‬
‫• ﻭﺭﻭﻯ ﺍﻟﻨﱠﺴﺎﺋ ‪‬ﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﺇﺫﹶﺍ َﺭﹶﺃْﻳﺘُﻢُ ﺍﹾﻟ ِﻬﻼﹶﻝ ﹶﻓﺼُﻮﻣُﻮﺍ‬
‫ﺍﻫـ‪.‬‬
‫ﲔ " ﺍﻫـ‪.‬‬
‫ﻼِﺛ َ‬
‫ﻭَﺇﺫﹶﺍ َﺭﹶﺃْﻳُﺘﻤُﻮ ُﻩ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮُﻭﺍ ﻓﹶﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﹾﻟ ِﻌ ّﺪ ﹶﺓ ﹶﺛ ﹶ‬
‫ﻧﻘﻮﻝ‪ :‬ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻫﺬﺍ ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ‬
‫• ﻭﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ ‪ " :‬ﻻ َﺗﺼُﻮﻣُﻮﺍ ﺣﱴ َﺗ َﺮﻭُﺍ‬
‫ﺗﺮﻙ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﻗﻮﻟﻪ " ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ﺃﻥ ﺍﻟﺸﻬﺮ‬
‫ﲔ " ﺍﻫـ‪.‬‬
‫ﻼِﺛ َ‬
‫ﻼ ﹶﻝ ﻭﻻ ﺗُ ﹾﻔ ِﻄﺮُﻭﺍ ﺣﱴ َﺗ َﺮ ْﻭﻩُ ﹶﻓِﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌ ﱠﺪ ﹶﺓ ﹶﺛ ﹶ‬
‫ﺍ ِﳍ ﹶ‬
‫ﻳﻜﻮﻥ ﻣﺮﺓ ﺛﻼﺛﲔ ﻭﻣﺮﺓ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ ﺍﻫـ‪.‬‬

‫‪١٤‬‬ ‫‪١٣‬‬
‫ﺼ ْﻮ ِﻡ َﻳ ْﻮ ٍﻡ َﻭ ﹶﻻ َﻳ ْﻮ َﻣ ْﻴ ِﻦ‬
‫• ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ‪ " :‬ﹶﻻ َﺗ ﹶﻘ ﱠﺪﻣُﻮﺍ َﺭ َﻣﻀَﺎ ﹶﻥ ِﺑ َ‬ ‫ﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٨٥٢‬ﻫـ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ‬‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼ ﹼ‬
‫ﺻ ْﻮ ًﻣﺎ ﹶﻓ ﹾﻠَﻴﺼُ ْﻤﻪُ " ﺍﻫـ‪.‬‬
‫ِﺇ ﱠﻻ َﺭ ُﺟﻞﹲ ﻛﹶﺎ ﹶﻥ َﻳﺼُﻮ ُﻡ َ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻃﺒﻊ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺝ ‪ ١٢٧/٤‬ﰲ ﺷﺮﺣﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺑﺎﺏ ﻗﻮﻝ‬
‫ﺼﻴَﺎ ِﻡ َﻳ ْﻮ ٍﻡ َﻭ ﹶﻻ َﻳ ْﻮ َﻣ ْﻴ ِﻦ ﺇ ﹼﻻ ﺃﻥ َﻳﻜﹸﻮ ﹶﻥ َﺷﻰﺀٌ‬
‫ﺸ ْﻬ َﺮ ِﺑ ِ‬
‫• ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ‪ " :‬ﹶﻻ ﺗُ ﹶﻘ ّﺪﻣُﻮﺍ ﺍﻟ ّ‬ ‫ﺍﻟﻨﱯ ‪ " :‬ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ "‪ " :‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﺴﺎﺏ ﻫﻨﺎ ﺣﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﻭﺗﺴﻴﲑﻫﺎ‪ ،‬ﻭﱂ‬
‫َﻳﺼُﻮ ُﻣ ُﻪ ﺃ َﺣﺪُﻛﹸ ْﻢ ﻭَﻻ َﺗﺼُﻮﻣُﻮﺍ ﺣﱴ َﺗ َﺮ ْﻭﻩُ ﹸﺛ ّﻢ ﺻُﻮﻣُﻮﺍ ﺣﺘّﻰ َﺗ َﺮ ْﻭﻩُ‪ ،‬ﻓﹶﺈ ﹾﻥ ﺣَﺎﻝ ﺩُﻭَﻧﻪُ ﹶﻏﻤَﺎ َﻣ ﹲﺔ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺇﻻ ﺍﻟﻨـﺰﺭ ﺍﻟﻴﺴﲑ‪ ،‬ﻓﻌﻠﻖ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻮﻡ ﻭﻏﲑﻩ ﺑﺎﻟﺮﺅﻳﺔ ﻟﺮﻓﻊ‬
‫ﺸﺮُﻭ ﹶﻥ " ﺍﻫـ‪.‬‬
‫ﺴﻊٌ َﻭ ِﻋ ْ‬
‫ﺸ ْﻬ ُﺮ ِﺗ ْ‬
‫ﲔ ﹸﺛ ّﻢ ﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻭَﺍﻟ ّ‬
‫ﻼِﺛ َ‬
‫ﹶﻓﹶﺄِﺗﻤّﻮﺍ ﺍﹾﻟ ِﻌ ّﺪ ﹶﺓ ﹶﺛ ﹶ‬ ‫ﺍﳊﺮﺝ ﻋﻨﻬﻢ ﰲ ﻣﻌﺎﻧﺎﺓ ﺣﺴﺎﺏ ﺍﻟﺘﺴﻴﲑ ﻭﺍﺳﺘﻤﺮ ﺍﳊﻜﻢ ﰲ ﺍﻟﺼﻮﻡ ﻭﻟﻮ ﺣﺪﺙ ﺑﻌﺪﻫﻢ ﻣﻦ‬
‫ﻓﺎﻧﻈﺮ ﺭﲪﻚ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻮﻓﻴﻘﻪ ﻛﻴﻒ ‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﻏﲑ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺮﺅﻳﺔ‬ ‫ﻳﻌﺮﻑ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻇﺎﻫﺮ ﺍﻟﺴﻴﺎﻕ ﻳﺸﻌﺮ ﺑﻨﻔﻲ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﺎﳊﺴﺎﺏ ﺃﺻﻼ‪ ،‬ﻭﻳﻮﺿﺤﻪ ﻗﻮﻟﻪ ﰲ‬
‫ﺃﻭ ﺍﺳﺘﻜﻤﺎﻝ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻋﻨﺪ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﻛﻴﻒ َﻋ ﱠﺪ ﺫﻟﻚ ﺗﻘﺪﻣ‪‬ﺎ ﻟﺮﻣﻀﺎﻥ ﻭﻣﻨﻊ ﻣﻨﻪ‪.‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳌﺎﺿﻲ‪ " :‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ " ﻭﱂ ﻳﻘﻞ ﻓﺴﻠﻮﺍ ﺃﻫﻞ ﺍﳊﺴﺎﺏ‪،‬‬
‫ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺃﻣﺮ َﻳ ‪‬ﻌﺪﱡ ‪‬ﻩ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺮﺍﻣﹰﺎ ﻫﻞ ﳚﺮﺅ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﻪ ﻣﻦ ﻋﻨﺪﻩ ﻣﺴﻜﺔ‬ ‫ﻭﺍﳊﻜﻤﺔ ﻓﻴﻪ ﻛﻮﻥ ﺍﻟﻌﺪﺩ ﻋﻨﺪ ﺍﻹﻏﻤﺎﺀ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﳌﻜﻠﻔﻮﻥ ﻓﲑﺗﻔﻊ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﻨـﺰﺍﻉ‬
‫ﻣﻦ ﻋﻠﻢ ﻭﺗﻘﻮﻯ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﺣﻼﻻﹰ؟!!‬ ‫ﻋﻨﻬﻢ " ﺍﻫـ‪.‬‬
‫ﱐ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺑﺎﺏ ﻻ ﻳﺘﻘﺪﻡ ﺭﻣﻀﺎﻥ‬ ‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼ ﹼ‬ ‫ﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٩٢٣‬ﻫـ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺴﻄﻼ ﹼ‬
‫ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ﺝ ‪ " :١٢٨/٤‬ﻓﺈﻥ ﺻﻮﻣﻪ ﻣﺮﺗﺒﻂ ﺑﺎﻟﺮﺅﻳﺔ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻜﻠﻒ "‬ ‫ﻒ ﰲ ﺗﻌﺮﻳﻒ ﻣﻮﺍﻗﻴﺖ ﺻﻮﻣﻨﺎ ﻭﻻ ﻋﺒﺎﺩﺗﻨﺎ ﻣﺎ‬ ‫ﺍﻟﺼﻮﻡ ﺝ‪) ٥٢٧ /٤‬ﺩﺍﺭﺍﻟﻔﻜﺮ(‪ " :‬ﻓﻠﻢ ﻧ‪ ‬ﹶﻜﻠﱠ ‪‬‬
‫ﺍﻫـ‪.‬‬ ‫ﳓﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﺣﺴﺎﺏ ﻭﻻ ﻛﺘﺎﺑﺔ ﺇﳕﺎ ﺭﺑﻄﺖ ﻋﺒﺎﺩﺗﻨﺎ ﺑﺄﻋﻼ ٍﻡ ﻭﺍﺿﺤ ٍﺔ ﻭﺃﻣﻮ ٍﺭ ﻇﺎﻫﺮ ٍﺓ‬
‫ﱐ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ ﺝ ‪ ٥٢٧ / ٤‬ﻭﺃﻗﺮﻩ ﺍﻫـ‪.‬‬ ‫ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﻘﺴﻄﻼ ﹼ‬ ‫ﺏ ﻭﻏﲑﻫﻢ " ﺍﻫـ‪.‬‬ ‫ﳊﺴﱠﺎ ‪‬‬
‫ﻻﺋﺤ ٍﺔ ﻳﺴﺘﻮﻱ ﰲ ﻣﻌﺮﻓﺘﻬﺎ ﺍ ﹸ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ ﺝ‪ ٥٢١/٤‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ‬ ‫ﱯ ﺍﷲ‪ ،‬ﻭﻛﻴﻒ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‬ ‫ﻓﺘﺄﻣﱠﻞ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻛﻴﻒ ﺃﳘﻞ ﻫﺆﻻﺀ ﺍﳌ ﱠﺪﻋ‪‬ﻮﻥ ﺣﺪﻳﺚ ﻧ ‪‬‬
‫ﻓﺼﻮﻣﻮﺍ‪ " :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻭﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳌﻨﺠﻢ ﻓﻼ ﳚﺐ ﺑﻪ ﺍﻟﺼﻮﻡ ﻭﻻ ﳚﻮﺯ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺂﻳﺔ‬ ‫ﻭﺣﻔﺎ ﹶﻇﻪ‪ ‬ﰲ ﻭﺍ ٍﺩ ﻭﻫﻢ ﰲ ﻭﺍ ٍﺩ ﺀﺍﺧ َﺮ‪ .‬ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﹼﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫∪∉⊇∩﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ [ ﺍﻻﻫﺘﺪﺍﺀ ﰲ ﺃﺩﻟﺔ ﺍﻟﻘﺒﻠﺔ " ﺍﻫـ‪.‬‬ ‫﴿‪tβρ߉tGöκu‰ öΝèδ ÄΝôf¨Ζ9$$Î/uρ‬‬ ‫• ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ‪ " :‬ﺻُﻮﻣُﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻟﺮﺅﻳﺘﻪ ﻓﺈﻥ ﻏﱯ‬
‫ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ "‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ‪ " :‬ﺻُﻮﻣُﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ‬
‫ﳉﺼﱠﺎﺹ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٣٧٠‬ﻫـ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺀﺍﻥ‬
‫ﻱﺍﹶ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺍﻟﺮ‪‬ﺍﺯ ‪‬‬
‫ﲔ "‪ .‬ﻭﰲ ﺭﻭﺍﻳـﺔ ﳌﺴـﻠﻢ " ﻓﺼُﻮﻣُﻮﺍ‬
‫ﻼِﺛ َ‬
‫ﺸ ْﻬ ُﺮ ﹶﻓﻌُـﺪ‪‬ﻭﺍ ﹶﺛ ﹶ‬
‫ﻟـﺮﺅﻳﺘﻪ ﹶﻓِﺈ ﹾﻥ ﹸﻏ ِّﻤ َﻲ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟ ﱠ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺝ‪) ٢٧٩/ ١‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ "‪،‬‬
‫ﻟﺮﺅﻳﺘﻪ ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻟﺮﺅﻳﺘﻪ ﻓﺈ ﹾﻥ ﹸﺃ ﹾﻏ ِﻤ َﻲ ﻋﻠﻴﻜﻢ ﻓﺎﻗ ُﺪ ُﺭﻭﺍ ﻟ ُﻪ ﺛﻼﺛﲔ " ﺍﻫـ‪.‬‬
‫∪®∇⊇∩ ﴾‬ ‫„‪Ædkysø9$#uρ Ĩ$¨Ψ=Ï9 àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ( Ï'©#ÏδF{$# Ç⎯tã štΡθè=t↔ó¡o‬‬ ‫ﻣﻮﺍﻓﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬‬
‫• ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﳘﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ‪ " :‬ﺻُﻮﻣُﻮﺍ ﻟﺮﺅﻳﺘﻪ‬
‫ﲔ " ﺍﻫـ ‪.‬‬
‫ﻼِﺛ َ‬
‫ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻟﺮﺅﻳﺘﻪ ﻓﹶﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﹾﻟ ِﻌ ّﺪ ﹶﺓ ﹶﺛ ﹶ‬

‫‪١٦‬‬ ‫‪١٥‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﳍﻴﺌﺔ ﻫﻮ ﻣﻌﺮﻓﺔ ﺗﺮﻛﻴﺐ ﺍﻷﻓﻼﻙ ﻭﻫﻴﺌﺘﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻋﻠﻢ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [ ﻭﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﻵﻳﺔ ﻭﺍﳋﱪ ﰲ ﺍﻋﺘﺒﺎﺭ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﰲ ﺇﳚﺎﺏ ﺻﻮﻡ‬
‫ﺍﻟﻔﻠﻚ‪.‬‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﻫﻲ ﺷﻬﻮﺩ ﺍﻟﺸﻬﺮ " ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٠٥‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ‬ ‫ﱯ ‪ ‬ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺮﺅﻳﺔ ﺣﱴ ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺘـﺎﺑﻌﲔ ﻫﻮ ﺍﺑﻦ ﻟﻴﻠﺘﲔ "‬ ‫• ﻭ َﺷ ﱠﺪ َﺩ ﺍﻟﻨ ﱡ‬
‫ﺍﳌﺘﻘﲔ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻛﺘﺎﺏ ﺃﺳﺮﺍﺭ ﺍﻟﺼﻮﻡ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺝ ‪٤‬ﺹ‪ ٣٣٣‬ﻃﺒﻊ ﺩﺍﺭ‬ ‫ﻱ ﻟﻴﻠﺔ ﺭﺃﻳﺘﻤﻮﻩ " ﻓﻘﺎﻟﻮﺍ ﻟﻴﻠﺔ ﻛﺬﺍ‬
‫ﺃﻱ ﺍﳍﻼﻝ " ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﺑﻦ ﺛﻼﺙ ﺳﺄﳍﻢ ﺍﺑﻦ ﻋﺒﺎﺱ " ﺃ ‪‬‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻭﻻ ﻳﺜﺒﺖ )ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ( ﺑﻘﻮﻝ ﺍﳌﻮﻗﺘﲔ ﻭﺇﻥ‬ ‫ﷲ ﻣ ﱠﺪ ُﻩ ﻟﻠﺮﺅﻳﺔ‪ -‬ﺃﻱ ﺃﻃﺎﻝ ﻣﺪﺗﻪ ﺇﱃ ﺍﻟﺮﺅﻳﺔ –‬
‫ﻭﻛﺬﺍ ﻓﻘﺎﻝ‪ " :‬ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ " :‬ﺇ ﱠﻥ ﺍ َ‬
‫ﻛﺎﻧﻮﺍ ﻋﺪﻭﻻ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻋﻠﻴﻪ ﺍﺗﻔﺎﻕ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻋﺰﺍﻩ ﺍﻟﻮﱄ ﺍﻟﻌﺮﺍﻗﻲ )ﺍﳌﺘﻮﰱ‬ ‫ﹶﻓﻬُ َﻮ ِﻟ ﹶﻠ ْﻴ ﹶﻠ ٍﺔ َﺭﹶﺃْﻳُﺘﻤُﻮ ُﻩ " ﺍﻫـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﺳﻨﺔ ‪٨٢٦‬ﻫـ( ﺇﱃ ﲨﻬﻮﺭ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺻﺮﺡ ﺑﺄﻥ ﺍﳊﻜﻢ ﺇﳕﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﺅﻳﺔ ﺩﻭﻥ‬ ‫ﻑ ﰲ ﻫﺪﻡ ﻛﻞ ﻣﺎ ﻗﺎﻟﻮﻩ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳊﺴﺎﺏ ﻟﻮ ﻛﺎﻧﻮﺍ‬ ‫ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎ ٍ‬
‫ﻏﲑﻫﺎ ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺍﻫـ‬ ‫ﻳﻌﻠﻤﻮﻥ‪.‬‬
‫ﻭﻟﻌﺪﻡ ﺟﻮﺍﺯ ﺍﻷﺧﺬ ﺑﻘﻮﳍﻢ ﻗﺎﻟﻮﺍ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺟﻮﺏ ﻛﻔﺎﻳﺔ ﺃﻥ ﻳﻠﺘﻤﺴﻮﺍ ﻫﻼﻝ ﺷﻬﺮ‬ ‫ﻭﻟﻴﺲ ﻟﻜﻼﻡ ﺃﺣﺪ ﰲ ﻣﻘﺎﺑﻞ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ﺍﻋﺘﺒﺎﺭ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﻗﻮﻝ ﺧﲑ ﺍﳋﻠﻖ ﻟﻘﻮﻝ ﺯﻳﺪ‬
‫ﺭﻣﻀﺎﻥ ﻟﻴﻠﺔ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﻛﻤﺎ ﺳﺒﻖ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻇﺎﻫﺮ ﺳﻴﺎﻕ ﻗﻮﻟﻪ ‪ " : ‬ﻓﺈﻧﺎ‬ ‫ﺽ ﻋﻦ ﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ‪ِ ‬ﻟَﻴﺘﱠﺒﻊ ﺧﻄﺮﺍﺕ‬ ‫ﻭﻋﻤﺮﻭ‪ ،‬ﻭﻻ ﳚﻮﺯ ﳌﻦ َﻳﺪﱠﻋﻲ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳ‪ ‬ﻌ ِﺮ َ‬
‫ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ " ﻳﺸﻌﺮ ﺑﻨﻔﻲ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﲝﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﺃﺻﻼ ﻭﻳﻮﺿﺤﻪ‬ ‫ﻓﺆﺍﺩﻩ ﻭﻭﺳﻮﺳﺎﺕ ﻗﺮﻳﻨﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ " ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ " ﻭﱂ ﻳﻘﻞ ﺍﺳﺄﻟﻮﺍ ﺃﻫﻞ‬ ‫ﻛﻴﻒ ﻭﻗﺪ ﻗﺎﻝ ‪ " :‬ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻣﻨﻜﻢ ﺇﻻ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﻭﻳﺘﺮﻙ ﻏﲑ ﺭﺳﻮﻝ ﺍﷲ " ﺭﻭﺍﻩ‬
‫ﺍﳊﺴﺎﺏ ﺍﻫـ ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻗﻮﳍﻢ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻨﺪ‬ ‫ﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ‪.‬‬ ‫ﺍﻟﻄﱪﺍ ﹼ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﻭﺍﳊـﺎﻛﻢ " ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﺃﻭ ﻋﺮﺍﻓﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ " :‬ﻛﻠﻨﺎ ﺭﺍﺩﱞ ﻭﻣﺮﺩﻭ ٌﺩ ﻋﻠﻴﻪ ﺇﻻ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﱪ ‪ " ‬ﺍﻫـ‪.‬‬
‫ﻋﻠﻰ ﳏﻤﺪ ‪ " ‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﺍﻟﻜﺎﻫﻦ ﻣﻦ ﻳﻘﻀﻲ ﺑﺎﻟﻐﻴﺐ ﺃﻭ ﻳﺘﻌﺎﻃﻰ ﺍﳋﱪ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻼﺕ‪،‬‬
‫ﻼ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪.‬‬ ‫ﻭﻟﺬﺍ ﱂ ﻳﻌﺘﱪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﻗﻮﻝ ﺃﻫﻞ ﺍﳍﻴﺌﺔ ﺩﻟﻴ ﹰ‬
‫ﻭﺍﻟﻌﺮ‪‬ﺍﻑ ﻣﻦ ﻳﺘﻌﺎﻃﻰ ﻣﻌﺮﻓﺔ ﺍﳋﺒﻴﺌﺔ ﻭﺍﳌﺴﺮﻭﻕ ﻭﺍﻟﻀﺎﻟﺔ ﻭﻫﻮ ﻭﺍﳌﻨﺠﻢ ﻭﺍﻟﺮﻣﺎﻝ ﻭﻃﺎﺭﻕ ﺍﳊﺼﻰ‬
‫ﱐ ﰲ ﺍﻟﻔﺘﺢ ﻛﺘﺎﺏ ﺍﻟﻜﺴﻮﻑ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﻛﺴﻮﻑ‬ ‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼ ﹼ‬
‫ﺩﺍﺧﻠﻮﻥ ﰲ ﻟﻔﻆ ﺍﻟﻜﺎﻫﻦ ﻭﺍﻟﻜﻞ ﻣﺬﻣﻮﻡ ﺷﺮ ‪‬ﻋﺎ " ﺍﻫـ ﻛﻼﻡ ﺍﻟﺰﺑﻴﺪﻱ‪.‬‬
‫ﺍﻟﺸﻤﺲ ﺝ‪ ٥٢٩/٢‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻓﻴﻪ ﺭﺩﱞ ﻋﻠﻰ ﺃﻫﻞ ﺍﳍﻴﺌﺔ ﻷ‪‬ﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﰲ‬
‫ﻓﻤﻦ ﺗﺒﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻓﺈﻧﻪ ﻳﺸﺮﺏ ﻣﺎﺀ ﺯﻻ ﹰﻻ ﺻﺎﻓﻴﹰﺎ ﻋﻦ ﺍﻟﻘﺬﻯ ﻭﺳﺎﳌﹰﺎ ﻋﻦ‬ ‫ﺍﻷﻭﻗﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻗﺪ ﻓﺮﺽ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﻭﻗﻮﻉ ﺍﻟﻌﻴﺪ ﻭﺍﻟﻜﺴﻮﻑ ﻣ ‪‬ﻌﺎ‪ ،‬ﻭﺍﻋﺘﺮﺿﻪ ﺑﻌﺾ ﻣﻦ‬
‫ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻣﻦ ﻛﺮﻉ ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﻌﻜﺮ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ‪.‬‬ ‫ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻗﻮﻝ ﺃﻫﻞ ﺍﳍﻴﺌﺔ‪ ،‬ﻭﺍﻧﺘﺪﺏ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﻟﺪﻓﻊ ﻗﻮﻝ ﺍﳌﻌﺘﺮﺽ ﻓﺄﺻﺎﺑﻮﺍ " ﺍﻫـ‪.‬‬

‫‪١٨‬‬ ‫‪١٧‬‬

‫‪ (٢‬ﻭﻗﺎﻝ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠ ‪‬ﻲ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٩٧١‬ﻫـ ﰲ ﻓﺘﺎﻭﻳﻪ ﺍﳌﺸﻬﻮﺭﺓ ﰲ‬
‫ﻣﻌﺮﺽ ﻛﻼﻣﻪ ﻋﻦ ﺍﺑﺘﺪﺍﺀ ﺷﻬﺮ ﺍﻟﺼﻴﺎﻡ ﺝ‪ ٥٩/٢‬ﻬﺑﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻟﻠﻬﻴﺘﻤﻲ )ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ(‪ " :‬ﺇﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻌﺘﻤﺪ ﺍﳊﺴﺎﺏ ﺑﻞ ﺃﻟﻐﺎﻩ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻘﻮﻟﻪ " ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ‬
‫ﻭﻻ ﳓﺴﺐ‪ ،‬ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " " ﺍﻫـ‪.‬‬
‫‪ (٣‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﻭﻟﺪﻩ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٠٤‬ﻫـ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ ‪) ١٥٣/٣‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻭﺃﻗﺮﻩ‪.‬‬
‫‪ (٤‬ﻭﰲ ﻛﺘﺎﺏ ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٩٢٥‬ﻫـ‬
‫ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺝ‪) ٤١٠/١‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻻ ﻋﱪﺓ ﺑﺎﳌﻨﺠﻢ ) ﺃﻱ‬
‫ﻓﺼﻞ‬
‫ﰲ ﻧﺼﻮﺹ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﰲ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺼﻮﻡ‬
‫ﻻ ﳜﺘﻠﻒ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻥ ﻛﻴﻔﻴﺔ ﲢﺪﻳﺪ ﺩﺧﻮﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﻭﻇﻴﻔﺔ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﺷﻐﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃ‪‬ﻢ ﺍﳌﺮﺟﻊ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﲢﺪﻳﺪ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﻫﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﻳ‪‬ﺮﺍﻗﹶﺐ ﺍﳍﻼﻝ ﺑﻌﺪ ﻏﺮﻭﺏ ﴰﺲ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻌﺒﺎﻥ ﻓﺈﻥ ﺭ‪‬ﺋﻲ ﺍﳍﻼ ﹸﻝ ﻛﺎﻥ ﺍﻟﻴﻮ ‪‬ﻡ‬
‫ﺍﻟﺘﺎﱄ ﺃﻭﻝ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﻥ ﱂ ﻳ‪َ ‬ﺮ ﺍﳍﻼ ﹸﻝ ﻳﻜﻮﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻫﻮ‬
‫ﺃﻭﻝ ﺃﻳﺎﻡ ﺭﻣﻀﺎﻥ‪.‬‬

‫‪tβρ߉tGöκu‰ öΝèδ ÄΝôf¨Ζ9$$Î/uρ‬‬ ‫ﺑﻘﻮﻟﻪ ( ﻓـﻼ ﳚﺐ ﺑﻪ ﺍﻟﺼـﻮﻡ ﻭﻻ ﻳـﺠﻮﺯ ﻭﺍﳌـﺮﺍﺩ ﺑﺂﻳﺔ‪﴿ :‬‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺩﺭﺝ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻛﻞ ﺑﻼﺩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﻓﱴ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻧﺼﻮﺍ ﺃﻥ ﺍﻟﻌﻤﺪﺓ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﻭﺃﻧﻪ ﻻ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻭﺍﻟﻔﻠﻜﻴﲔ ﻭﻻ ﻋﱪﺓ ﺑﻜﻼﻣﻬﻢ ﻟﺘﺤﺪﻳﺪ ﺍﺑﺘﺪﺍﺀ‬
‫∪∉⊇∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ [ ﺍﻻﻫﺘﺪﺍﺀ ﰲ ﺃﺩﻟﺔ ﺍﻟﻘﺒﻠﺔ ﻭﰲ ﺍﻟﺴﻔﺮ " ﺍﻫـ‪.‬‬ ‫ﺍﻟﺼﻴﺎﻡ ﺃﻭ ﺍﻧﺘﻬﺎﺋﻪ‪.‬‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔﻲ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺒﺎﺳﻂ ﺍﻷﻧﺴﻲ ﰲ ﺗﻘﻮﱘ " ﺍﻹﻗﺒﺎﻝ " ﺍﻟﺼﺎﺩﺭ ﺳﻨﺔ ‪١٣٢٨‬ﻫـ ﺍﳌﻮﺍﻓﻖ‬
‫ﻟﺴﻨﺔ ‪ " :١٩٠٩‬ﺃﻣﺎ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ ﻭﺛﺒﻮ‪‬ﺎ ﻓﻬﻲ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻫﻰ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﻻ‬
‫‪ (١‬ﻗﺎﻝ ﺍﳌﻔﱵ ﺍﳊﺼﻜﻔﻲ ﺍﳊﻨﻔﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٨٨‬ﻫـ ﰲ ﺍﻟ ﱡﺪ ‪‬ﺭ ﺍﳌﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﳊﺴﺎﺏ " ﺍﻫـ‪.‬‬
‫ﺍﻷﺑﺼﺎﺭ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ " :‬ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳌﺆﻗﺘﲔ ﰲ ﺍﻟﺼﻮﻡ ﻭﻟﻮ ﻋﺪﻭﻻ ﻋﻠﻰ ﺍﳌﺬﻫﺐ" ﺍﻫـ‪.‬‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫‪ (٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٥٢‬ﻫـ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﻭﻫﻲ ﻣﻦ ﺃﺷﻬﺮ‬
‫ﻛﺘﺐ ﺍﻟﺴﺎﺩﺓ ﺍﳊﻨﻔﻴﺔ ﺝ‪) ٣٥٤/٣‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ " :‬ﻗﻮﻟﻪ ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ‬ ‫‪ (١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٧٦‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﳌﺆﻗﺘﲔ ﺃﻱ ﰲ ﻭﺟﻮﺏ ﺍﻟﺼﻮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﻞ ﰲ ﺍﳌﻌﺮﺍﺝ ﻻ ﻳ‪‬ﻌﺘﱪ ﻗﻮﳍﻢ ﺑﺎﻹﲨﺎﻉ ﻭﻻ ﳚﻮﺯ‬ ‫ﺍﻟﺼﻴﺎﻡ ﺝ‪ ٢٣٦/٢‬ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ " :‬ﻻ ﳚﺐ ﳑﺎ ﻳﻘﺘﻀﻴﻪ ﺣﺴﺎﺏ ﺍﳌﻨﺠﻢ ﺍﻟﺼﻮﻡ ﻋﻠﻴﻪ ﻭﻻ‬
‫ﻟﻠﻤﻨﺠﻢ ﺃﻥ ﻳﻌﻤﻞ ﲝﺴﺎﺏ ﻧﻔﺴﻪ " ﺍﻫـ‪.‬‬ ‫ﻋﻠﻰ ﻏﲑﻩ " ﺍﻫـ‪.‬‬

‫‪٢٠‬‬ ‫‪١٩‬‬
‫‪ (٥‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺰﻳﺰﺓ ﺍﳌﺎﻟﻜﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ‪ " :‬ﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﳋﻮﺽ ﰲ‬ ‫‪ (٣‬ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ﺍﳊﻨﻔﻴﺔ ﺝ‪ ١٩٧/١‬ﻃﺒﻊ ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﻷ‪‬ﺎ ﺣﺪﺱ ﻭﲣﻤﲔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻗﻄﻊ ﻭﻻ ﻇﻦ ﻏﺎﻟﺐ ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺍﺭﺗﺒﻂ ﺍﻷﻣﺮ ﻬﺑﺎ‬ ‫ﺭﺅﻳﺔ ﺍﳍﻼﻝ‪ " :‬ﻭﻫﻞ ﻳﺮﺟﻊ ﺇﱃ ﻗﻮﻝ ﺃﻫﻞ ﺍﳋﱪﺓ ﺍﻟﻌﺪﻭﻝ ﳑﻦ ﻳﻌﺮﻑ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ؟ ﺍﻟﺼﺤﻴﺢ‬
‫ﻟﻀﺎﻕ ﺇﺫ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﺍﻟﻘﻠﻴﻞ " ﺍﻫـ‪ .‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬ ‫ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻛﺬﺍ ﰲ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ﻭﻻ ﳚﻮﺯ ﻟﻠﻤﻨﺠﻢ ﺃﻥ ﻳﻌﻤﻞ ﲝﺴﺎﺏ ﻧﻔﺴﻪ ﻛﺬﺍ ﰲ‬
‫ﺝ‪ ١٢٧/٤‬ﻭﺃﻗﺮﻩ‪.‬‬ ‫ﻣﻌﺮﺍﺝ ﺍﻟﺪﺭﺍﻳﺔ " ﺍﻫـ‪.‬‬

‫‪ (٦‬ﻭﰲ ﺍﻟﺪﺭ ﺍﻟﺜﻤﲔ ﻭﺍﳌﻮﺭﺩ ﺍﳌﻌﲔ ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ َﻣﻴﱠﺎﺭﺓ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ١٠٧٢‬ﻫـ )ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﺹ ‪ ٣٢٧‬ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪) " :‬ﻓﺮﻉ( ﻗﺎﻝ ﺍﻟﺸﻬﺎﺏ ﺍﻟﻘﺮﺍﰲ ﻋﻦ‬
‫ﺳﻨﺪ ) ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٤١‬ﻫـ( ﻭﻟﻮ ﻛﺎﻥ ﺇﻣﺎﻡ ﻳﺮﻯ ﺍﳊﺴﺎﺏ ﻓﺄﺛﺒﺖ ﺑﻪ ﺍﳍﻼﻝ ﱂ ﻳﺘﺒﻊ ﻹﲨﺎﻉ‬
‫ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺧﻼﻓﻪ " ﺍﻫـ‪.‬‬
‫‪ (٧‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺍﻟﺪﺭﺩﻳﺮ ﺍﳌﺎﻟﻜﻲ ﺍﻷﺯﻫﺮﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪١٢٠١‬ﻫـ‬
‫ﺝ‪ ٤٦٢/١‬ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻻ ﻳﺜﺒﺖ ﺭﻣﻀﺎﻥ ﲟﻨﺠﻢ ﺃﻱ ﺑﻘﻮﻟﻪ ﰲ ﺣﻖ ﻏﲑﻩ ﻭﻻ‬
‫ﰲ ﺣﻖ ﻧﻔﺴﻪ " ﺍﻫـ‪.‬‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‬
‫‪ (١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟ ‪‬ﻰ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٧٤‬ﻫـ ﺷﺎﺭﺡ ﺍﳌﻮﻃﺄ ﻣﻦ ﺃﺷﻬﺮ ﻓﻘﻬﺎﺀ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺭﺟﻊ ﺇﱃ ﺣﺴﺎﺏ ﺗﺴﻴﲑ ﺍﻷﻫﻠﺔ‪ " :‬ﻭﺇﲨﺎﻉ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‬
‫ﺣﺠﺔ ﻋﻠﻴﻬﻢ " ﺍﻫـ‪ .‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ‪ ١٢٧/٤‬ﻭﺃﻗﺮﻩ‪.‬‬
‫‪ (٢‬ﻭﻛﺬﺍ ﻧﻘﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺭﺷﺪ ﺍﳌﺎﻟﻜ ‪‬ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٢٠‬ﻫـ ﰲ‬
‫ﻣﻘﺪﻣﺎﺗﻪ‪ .‬ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺑ ‪‬ﻦ ﺭﺷﺪ ﺍﳉ ﱡﺪ ﻻ ﺍﳊﻔﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻠﺴﻮﻑ‪.‬‬

‫‪ (٨‬ﻭﰲ ﺣﺎﺷﻴﺘﻪ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺮﻓﺔ ﺍﻟﺪﺳﻮﻗﻲ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٣٠‬ﻫـ‬ ‫‪ (٣‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﻣﻔﱴ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻴﺶ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪١٢٩٩‬‬
‫ﺝ‪ ٤٦٢/١‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻗﻮﻟﻪ ﻻ ﲟﻨﺠﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﺴﺐ ﻗﻮﺱ ﺍﳍﻼﻝ ﻫﻞ ﻳﻈﻬﺮ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‬ ‫ﻫـ ﰲ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ ﺝ‪١٦٨ / ١‬ﻭﺃﻗﺮﻩ‪.‬‬
‫ﺃﻭ ﻻ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ ﺑﻘﻮﻝ ﺍﳌﻨﺠﻢ ﻭﻟﻮ ﻭﻗﻊ ﰲ ﺍﻟﻘﻠﺐ ﺻﺪﻗﻪ " ﺍﻫـ‪.‬‬ ‫ﻱ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٣٦‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﹸﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ ﻛﺘﺎﺏ‬
‫‪ (٤‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺎﺯﺭ ‪‬‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺬﻫﺐ ﺍﳊﻨﺒﻠﻲ‬ ‫ﺍﻟﺼﻴﺎﻡ ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﻟﻔﻄﺮ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ‪ " :‬ﻭﲪﻞ ﲨﻬﻮﺭ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻗﻮﻟﻪ ‪) : ‬ﻓﹶﺎ ﹾﻗﺪﺭُﻭﺍ ﹶﻟﻪُ( ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺇﻛﻤﺎﻝ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ ﻛﻤﺎ ﻓﺴﺮﻩ ﰲ ﺣﺪﻳﺚ‬
‫‪ (١‬ﻓﻔﻲ ﻛﺘﺎﺏ ﺍﳌﻐﲏ ﳌﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳊﻨﺒﻠﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٦٢٠‬ﻫـ ﻭﻛﺘﺎﺏ ﺍﻟﺸﺮﺡ‬
‫ﺀﺍﺧﺮ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻜﻠﻴﻒ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺘﻨﺠﻴﻢ ﻟﻀﺎﻕ ﺍﻷﻣﺮ ﻓﻴﻪ ﺇﺫ ﻻ‬
‫ﺍﻟﻜﺒﲑ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳊﻨﺒﻠﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٨٢‬ﻫـ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‬
‫ﻳﻌﺮﻑ ﺫﻟﻚ ﺇﻻ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﺮﻉ ﻣﺒﲏ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﳉﻤﺎﻫﲑ " ﺍﻫـ‪ .‬ﻭﻧﻘﻠﻪ ﻋﻨﻪ‬
‫ﺝ‪) ٢٦/٣‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﺇﻥ ﺑﲎ ﻋﻠﻰ ﻗﻮﻝ ﺍﳌﻨﺠﻤﲔ ﻭﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻓﻮﺍﻓﻖ‬
‫ﺍﻟﻨﻮﻭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ ‪ ٧‬ﺹ ‪ ١٨٨‬ﻭﺃﻗﺮﻩ ‪.‬‬
‫ﺍﻟﺼﻮﺍﺏ ﱂ ﻳﺼﺢ ﺻﻮﻣﻪ ﻭﺇﻥ ﻛﺜﺮﺕ ﺇﺻﺎﺑﺘﻬﻢ ﻷﻧﻪ ﻟﻴﺲ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ ﳚﻮﺯ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ ﻭﻻ‬
‫‪٢٢‬‬ ‫‪٢١‬‬
 ‫ﻓﺼﻞ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﻓﻜﺎﻥ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ " ‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ " ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﰲ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺟﺎﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﰲ ﺇﺛﺒﺎﺕ‬ ‫" ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ ﺗﺮﻭﻩ ﻭﻻ ﺗﻔﻄﺮﻭﺍ ﺣﱴ ﺗﺮﻭﻩ " " ﺍﻫـ‪.‬‬
‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ ﰲ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻟﻠﺸﻴﺦ ﺃﰊ‬
‫ﰐ ﺍﳊﻨﺒﻠ ‪‬ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪١٠٥١‬ﻫـ ﰲ ﻛﺸﱠﺎﻑ ﺍﻟﻘﻨﺎﻉ ﺝ‪) ٣٠٢ /٢‬ﺩﺍﺭ‬ ‫‪ (٢‬ﻭﻗﺎﻝ ﺍﻟﺒ‪‬ﻬﻮ ﹼ‬
‫ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺃﲪﺪ ﻋﻠﻴﺶ ﺍﳌﺎﻟﻜﻲ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٩٩‬ﻫـ‬
‫ﺍﻟﻔﻜﺮ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﺇﻥ ﻧﻮﺍﻩ ﺃﻱ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﺑﻼ ﻣﺴﺘﻨﺪ ﺷﺮﻋ ‪‬ﻲ ﻣﻦ ﺭﺅﻳﺔ‬
‫ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﺻﺤﻴﻔﺔ ‪) ١٦٨‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ(‪:‬‬
‫ﻫﻼﻟﻪ ﺃﻭ ﺇﻛﻤﺎﻝ ﺷﻌﺒﺎﻥ ﺃﻭ ﺣﻴﻠﻮﻟﺔ ﻏﻴﻢ ﺃﻭ ﻗﺘﺮ ﻭﳓﻮﻩ ﻛﺄﻥ ﺻﺎﻣﻪ ﳊﺴﺎﺏ ﻭﳒﻮﻡ ﻭﻟﻮ ﻛﺜﺮﺕ‬
‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺇﺻﺎﺑﺘﻬﻤﺎ ﺃﻭ ﻣﻊ ﺻﺤﻮ ﻓﺒﺎﻥ ﻣﻨﻪ ﱂ ﳚﺰﺋﻪ ﺻﻮﻣﻪ ﻟﻌﺪﻡ ﺍﺳﺘﻨﺎﺩﻩ ﳌﺎ ﻳﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﺷﺮﻋ‪‬ﺎ " ﺍﻫـ‪.‬‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺼﻴﺎﻡ‬
‫ﻣﺎ ﻗﻮﻟﻜﻢ ﻓﻴﻤﺎ ﻭﻗﻊ ﻣﻦ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﺸﻬﻮﺭ‪‬ﺍ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﺎﻧﺔ ﻣﻦ ﺍﻋﺘﻤﺎﺩﻩ ﰲ ﺛﺒﻮﺕ‬
‫ﻓﺎﺗﻀﺢ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺃﻥ ﻓﻘﻬﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻗﻮﻝ‬
‫ﺭﻣﻀﺎﻥ ﻭﺷﻮﺍﻝ ﻋﻠﻰ ﺣﺴﺎﺑﻪ ﺳﲑ ﺍﻟﻘﻤﺮ ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺎﻟﺒﺼﺮ ﻭﺍﺗﻔﻖ ﻟﻪ ﻣﺮﺍﺭ‪‬ﺍ‬
‫ﺏ ﳌﻌﺮﻓ ِﺔ ﺍﺑﺘﺪﺍﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺍﻧﺘﻬﺎﺋﻪ ﺑﻞ ﻧﻘﻞ ﻋﺪﺩ ﻣﻨﻬﻢ ﺍﻹﲨﺎﻉ‬‫ﳊﺴﱠﺎ ِ‬
‫ﺍﳌﻮﻗﺘﲔ ﻭﺍﳌﻨﺠﻤﲔ ﻭﺍ ﹸ‬
‫ﺻﻮﻡ ﻗﺒﻞ ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ ﺑﻴﻮﻡ ﻭﻓﻄﺮﻩ ﻗﺒﻠﻬﻢ ﻛﺬﻟﻚ ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﳋﻮﺍﺻﻪ ﻭﺃﺣﺒﺎﺑﻪ ﻭﻳﻘﻠﺪﻭﻧﻪ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﻤﺪﺓ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺃﻭ ﺍﺳﺘﻜﻤﺎﻝ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ ﻛﻤﺎ ﺫﻛﺮﻩ ﻣﻦ ﻻ‬
‫ﻭﺭﲟﺎ ﺗﻌﺪﻯ ﺍﻷﻣﺮ ﻟﻐﲑﻫﻢ ﻓﻘﻠﺪﻩ ﺃﻳﻀ‪‬ﺎ ﻭﻛﺎﺩ ﺃﻥ ﻳﺘﺴﻊ ﻫﺬﺍ ﺍﳋﺮﻕ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺳﺎﻛﺘﻮﻥ ﻋﻠﻴﻪ‬
‫ﳛﺼﻰ ﻣﻦ ﻓﻘﻬﺎﺀ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﻃﺎﻟﻊ ﺍﳌﺘﻮﻥ ﺍﳌﺨﺘﺼﺮﺓ ﻓﻴﻬﺎ )ﻛﻤﱳ ﺃﰊ‬
‫ﻓﻬﻞ ﻫﺬﺍ ﺻﺤﻴﺢ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﺠﻮﺯ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻋﻠﻴﻪ ﺃﻭ ﻫﻮ ﺿﻼﻝ ﳚﺐ‬
‫ﺷﺠﺎﻉ ﻣﻦ ﻛﺘﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﻘﺪﻭﺭﻱ ﻣﻦ ﻛﺘﺐ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﺷﺮ ﻣﻦ ﻛﺘﺐ ﺍﳌﺎﻟﻜﻴﺔ‪،‬‬
‫ﺇﻧﻜﺎﺭﻩ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺣﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻭﲢﺮﻡ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻪ ﺃﻓﻴﺪﻭﺍ ﺍﳉﻮﺍﺏ؟‬
‫ﻼ ﻋﻦ ﺍﳌﻄﻮﻻﺕ‪،‬‬ ‫ﻭﳐﺘﺼﺮ ﺍﳋﺮﻗﻲ ﻣﻦ ﻛﺘﺐ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻫﻲ ﻣﺘﻮﻥ َﻳ ‪‬ﺪﺭ‪‬ﺳ‪‬ﻬﺎ ﺍﳌﺒﺘﺪﺋﻮﻥ( ﻓﻀ ﹰ‬
‫ﻓﺄﺟﺒﺖ ﲟﺎ ﻧﺼﻪ‪ :‬ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺗﻮﻓﻴﻘﻪ ﻟﻄﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﻓﻤﻦ ﲤﺴﻚ ﲟﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻷﻣﺔ ﻓﻘﺪ ﳒﺎ ﻭﻣﻦ ﺷ ﱠﺬ ﺷ ﱠﺬ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻭﺍﻵﻝ ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻧﻌﻢ ﻫﻮ ﺿﻼﻝ‪ ،‬ﲢﺮﻡ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﳚﺐ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺣﺴﺐ‬
‫ﺍﻹﻣﻜﺎﻥ‪ ،‬ﺇﺫ ﻫﻮ ﻫﺪﻡ ﻟﻠﺪﻳﻦ ﻭﻣﺼﺎﺩﻡ ﻟﺼﺮﻳﺢ ﺣﺪﻳﺚ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﻭﻗﻮﻋﻪ ﻣﻦ ﺫﻟﻚ‬
‫ﻓﺎﺋﺪﺓ ‪ :‬ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﳚﺐ ﺗﺮﺍﺋﻲ ﺍﳍﻼﻝ ﻟﻜﻞ ﺷﻬﺮ ﺃﻱ ﺃﻧﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﺘﻌﻠﻖ ﺑﻪ‬
‫ﺍﻟﺮﺟﻞ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻬﻠﻪ ﺍﳌﺮﻛﺐ ﻭﻋﺪﻡ ﺩﻳﺎﻧﺘﻪ ﻭﺍﺧﺘﻼﻝ ﻋﺪﺍﻟﺘﻪ ﻭﺩﻧﺎﺀﺓ ﳘﺘﻪ ﻭﻋﺪﻡ‬
‫ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻛﺎﻟ ِﻌﺪﱠﺓ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﺳﺘﻜﻤﺎﻝ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﻭﺗﻌﻠﻴﻖ ﺍﻟﻄﻼﻕ‪ ،‬ﺇﱃ‬
‫ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻭﺃ ﱠﻥ ﻣﻘﹾﺼﻮﺩﻩ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﱪﺓ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻷﺷﻬﺮ ﺍﻟﻘﻤﺮﻳﺔ ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﻣﻦ ﻫﺬﺍ ﻭﺃﺗﺒﺎﻋﻪ ﻻ ﻳﻮﺍﻓﻖ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ‪‬ﻳ‪‬ﻨﺠِﻲ‬
‫ﺑﺎﻟﺒﻠﻮﻍ ﺑﺎﻟﺴﻦ ﺍﳌﻌﻮ ﹸﻝ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳﺔ‪ ،‬ﻭﻗﺪ ﺃﻏﻔﻞ ﻫﺬﺍ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ‪،‬‬
‫ﺗﻘﻠﻴﺪﻫﻢ ﻳﻮﻡ ﺍﻷﻫﻮﺍﻝ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻭﺫﻟﻚ ﻻﻧﻌﻘﺎﺩ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﻮﻝ ﰲ‬
‫ﻭﺇﻏﻔﺎﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻏﻔﻠﺔ ﺷﻨﻴﻌﺔ ‪.‬‬
‫ﺻﻮﻣﻪ ﻭﻓﻄﺮﻩ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﻣﺴﺘﻐﻨﻴ‪‬ﺎ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻫﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﻦ ﻛﺎﻥ‬

‫‪٢٤‬‬ ‫‪٢٣‬‬
‫ﻭﳐﺎﻟﻔﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺀﺍﻟﻪ ﺃﲨﻌﲔ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ " ﺍﻫـ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ‪.‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻭﳌﺎ ﻛﺎﻥ ﺑﲔ ﻫﺆﻻﺀ ﺍ‪‬ﺘﻤﻌﲔ ﻣﻦ ﳛﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﺒﺎ ﲨﺎ ﻭﳝﺪﺣﻪ ﻣﺪﺣﺎ ﺑﺎﻟﻐﺎ ﻭﻳﻘﺪﻡ‬
‫ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑﻩ – ﺭﻏﻢ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺧﺎﻟﻒ ﺍﻹﲨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﻗﻴﻞ ﺇ‪‬ﺎ ﺗﺒﻠﻎ ﺳﺘﲔ‬
‫ﻣﺴﺌﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺟﻮﺑﺔ ﺍﳌﺮﺿﻴﺔ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻜﻴﺔ ‪-‬‬
‫ﺃﺣﺒﺒﻨﺎ ﺃﻥ ﻧﻨﻘﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺣﻜﻢ ﺍﻋﺘﻤﺎﺩ ﺍﳊﺴﺎﺏ ﻹﺛﺒﺎﺕ ﺭﻣﻀﺎﻥ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺇﻗﺎﻣﺔ‬
‫ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻼﻡ ﺯﻋﻤﺎﺋﻬﻢ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺏ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻴﺎﻡ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﺼﻴﺎﻡ ﺍﻷﻫﻠﺔ ﻻ ﺍﳊﺴﺎﺏ )ﺹ‪ " :(١٤‬ﻓﺈﻧﺎ‬
‫ﻧﻌﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﻥ ﺍﻟﻌﻤﻞ ﰲ ﺭﺅﻳﺔ ﻫﻼﻝ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﺪﺓ ﺃﻭ‬
‫ﺍﻹﻳﻼﺀ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﻠﻘﺔ ﺑﺎﳍﻼﻝ ﲞﱪ ﺍﳊﺎﺳﺐ ﺃﻧﻪ ﻳﺮﻯ ﺃﻭ ﻻ ﻳﺮﻯ‪ ،‬ﻻ ﳚﻮﺯ‪،‬‬
‫ﻭﺍﻟﻨﺼﻮﺹ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺑﺬﻟﻚ ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻓﻴﻪ‬
‫ﺧﻼﻑ ﻗﺪﱘ ﺃﺻﻼ ﻭﻻ ﺧﻼﻑ ﺣﺪﻳﺚ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺘﻔﻘﻬﺔ ﺍﳊﺎﺩﺛﲔ ﺑﻌﺪ‬
‫ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺯﻋﻢ ﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﺍﳍﻼﻝ ﺟﺎﺯ ﻟﻠﺤﺎﺳﺐ ﺃﻥ ﻳﻌﻤﻞ ﰲ ﺣﻖ ﻧﻔﺴﻪ ﺑﺎﳊﺴﺎﺏ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﺍﳊﺴﺎﺏ ﺩﻝ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﺻﺎﻡ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺎﻹﻏﻤﺎﻡ ﻭﳐﺘﺼﺎ‬
‫ﺑﺎﳊﺎﺳﺐ ﻓﻬﻮ ﺷﺎﺫ‪ ،‬ﻣﺴﺒﻮﻕ ﺑﺎﻹﲨﺎﻉ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﺗﺒﺎﻉ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﻮ ﺃﻭ ﺗﻌﻠﻴﻖ‬
‫ﻋﻤﻮﻡ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ ﺑﻪ ﻓﻤﺎ ﻗﺎﻟﻪ ﻣﺴﻠﻢ " ﺍﻫـ ﰒ ﺫﻛﺮ ﰲ ﺹ ‪ ٢١‬ﻋﻨﻮﺍﻧﺎ‪ " :‬ﺧﻄﻮﺭﺓ ﺍﻟﻌﻤﻞ‬
‫ﺑﺎﳊﺴﺎﺏ ﰲ ﺍﻟﺼﻮﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ " ﺍﻫـ ﰒ ﻗﺎﻝ ﰲ ﺹ ‪ " :١٤٠‬ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﺛﺒﺖ‬
‫ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﻛﻤﺎ ﺛﺒﺖ ﻋﻨﻪ‬
‫ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ‬
‫ﻟﺮﺅﻳﺘﻪ " ‪ ،‬ﻭﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﰲ ﺍﳍﻼﻝ ﻛﻤﺎ ﺃﻧﻪ ﺿﺎﻝ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺒﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻓﻬﻮ ﳐﻄﻰﺀ ﰲ ﺍﻟﻌﻘﻞ ﻭﻋﻠﻢ ﺍﳊﺴﺎﺏ " ﺍﻫـ‪ .‬ﻓﻴﺎ ﳍﺎ ﻣﻦ ﻓﻀﻴﺤﺔ ﻋﻠﻴﻬﻢ‪.‬‬
‫‪٢٦‬‬
‫ﻣﻦ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻭﺃﻏﻤﻲ ﺍﳍﻼﻝ ﻫﻞ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﻋﻠﻰ ﺣﺴﺎﺑﻪ ﺃﻡ ﻻ‪ ،‬ﻓﻘﺎﻝ ﻣﻄﺮﻑ ﺑﻦ‬
‫ﺍﻟﺸﺨﲑ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‪ :‬ﻳﻌﻤﻞ ﰲ ﺧﺎﺻﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﻭﺍﳌﻌﻠﻮﻡ ﻣﻦ‬
‫ﻣﺬﻫﺒﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺷﺪ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ‬
‫ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻨﺠﻮﻡ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﲰﺖ ﺍﻟﻘﺒﻠﺔ ﻭﺃﺟﺰﺍﺀ ﺍﻟﻠﻴﻞ‬
‫ﺟﺎﺋﺰ ﺑﻞ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮ ﰲ ﺃﻣﺮﻫﺎ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﳑﺎ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﻧﻘﺼﺎﻥ‬
‫ﺍﻟﺸﻬﻮﺭ ﻣﻦ ﻛﻤﺎﳍﺎ ﺩﻭﻥ ﺭﺅﻳﺔ ﺃﻫﻠﺘﻬﺎ ﻓﺬﻟﻚ ﻣﻜﺮﻭﻩ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﲟﺎ ﻻ ﻳﻌﲏ ﺇﺫ ﻻ‬
‫ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﻮﻝ ﰲ ﺻﻮﻣﻪ ﻭﻓﻄﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﺴﺘﻐﲏ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻫﻠﺔ ﺑﺈﲨﺎﻉ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺇﺫﺍ ﺃﻏﻤﻲ ﺍﳍﻼﻝ ﻫﻞ ﻟﻪ ﺃﻥ‬
‫ﻳﻌﻤﻞ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ﺑﺬﻟﻚ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﻣﻄﺮﻑ ﺑﻦ ﺍﻟﺸﺨﲑ ﻳﻌﻤﻞ ﰲ ﺧﺎﺻﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺎﻟﻪ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺃﻳﻀ‪‬ﺎ ﰲ ﺭﻭﺍﻳﺔ ﻭﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻣﺬﻫﺒﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﻫـ‪ .‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻧﺎﻓﻊ ﻋﻦ ﻣﺎﻟﻚ ﰲ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﺃﻧﻪ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ ﻭﻻ‬
‫ﻳﺘﺒﻊ ﺍﻫـ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻛﻨﺖ ﺃﻧﻜﺮ ﻋﻠﻰ ﺍﻟﺒﺎﺟﻲ ﻧﻘﻠﻪ ﻋﻦ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﺘﺼﺮﻳﺢ ﺃﺋﻤﺘﻬﻢ‬
‫ﺑﻠﻐﻮﻩ ﺣﱴ ﺭﺃﻳﺘﻪ ﻻﺑﻦ ﺳﺮﻳﺞ‪ ،‬ﻭﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻗﺪ ﺭﺩ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﻋﺎﺭﺿﺘﻪ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﺳﺮﻳﺞ ﻭﺑﺎﻟﻎ ﰲ ﺫﻟﻚ ﻭﺃﻃﺎﻝ "‪.‬‬
‫ﰒ ﻗﺎﻝ ﻣﻔﱴ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻴﺶ‪ " :‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﳚﺐ ﺍﻻﻗﺘﺼﺎﺭ ﰲ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﺃﻭ ﺍﻟﺮﺍﺟﺢ ﻭﻃﺮﺡ ﺍﻟﺸﺎﺫ ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ ﻻ‬
‫ﻧﻨﻜﺮ ﻭﺟﻮﺩ ﺭﻭﺍﻳﺔ ﲜﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺴﺎﺏ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﺑﻞ ﻧﻌﺘﺮﻑ ﻬﺑﺎ ﰲ ﺍﳌﺬﻫﺒﲔ‬
‫ﻭﻟﻜﻨﻬﺎ ﺷﺎﺫﺓ ﻓﻴﻬﻤﺎ ﻭﻣﻘﻴﺪﺓ ﲞﺎﺻﺔ ﺍﻟﻨﻔﺲ ﻭﺑﺎﻟﻐﻴﻢ ﻓﺒﺎﻥ ﺃﻥ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺿﻼﻝ‬
‫ﻻ ﻳﻮﺍﻓﻖ ﺣﱴ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺸﺎﺫﺓ ﻷ‪‬ﻢ ﻳﺘﺠﺎﻫﺮﻭﻥ ﺑﺎﻟﺼﻮﻡ ﺃﻭ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻭﻳﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻪ ﻣﻊ‬
‫ﺍﻟﺼﺤﻮ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﻟﻀﻌﻒ ﻧﻮﺭ ﺍﳍﻼﻝ ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻦ ﺑﺴﻂ ﺍﷲ ﺗﻌﺎﱃ ﻳﺪﻩ ﺑﺎﳊﻜﻢ‬
‫ﺯﺟﺮﻫﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ ﺃﺷﺪ ﺍﻟﺰﺟﺮ ﻭﺍﻷﺩﺏ ﻟﻴﻨﺴﺪ ﺑﺎﺏ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﺨﻠﻞ ﰲ ﺭﻛﻦ ﺍﻟﺪﻳﻦ‬
‫‪٢٥‬‬
‫ﻭﻣﻦ ﻏﲑ ﺇﻋﻤﺎﻝ ﻛﺜﲑ ﻓﻜﺮ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﻭﺍﺿﺤﺎ ﺑﲔ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﺍﳉﺪﻳﺪ ﻭﺇﻣﻜﺎﻥ ﺭﺅﻳﺘﻪ‬ ‫ﻓﺼﻞ‬
‫ﻷﻭﻝ ﻣﺮﺓ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﲔ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﰲ ﺗﻮﺍﺭﻳﺦ ﻣﺘﻌﺪﺩﺓ‪.‬‬ ‫ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺸﺮﻉ ﺭﺑﻂ ﺍﻟﺼﻮﻡ ﲝﻘﻴﻘﺔ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻟﻠﻘﻤﺮ‬
‫ﻻ ﺑﻮﻻﺩﺓ ﺍﳍﻼﻝ ﺣﺴﺎﺑﻴﺎ‬
‫ﻭﺃﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﳚﻌﻞ ﺍﻟﺼﻴﺎﻡ ﻣﻨﻮﻃﺎ ﺑﻮﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﺧﺘﻼﻓﻪ ﺍﳉﻠﻲ ﻣﻊ ﺇﻣﻜﺎﻥ‬
‫ﺭﺅﻳﺘﻪ ﺃﻭ ﻋﺪﻣﻬﺎ ﺑﻞ ﺭﺑﻂ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻜﺮﳝﺔ ﲝﻘﻴﻘﺔ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻟﻠﻘﻤﺮ ﺣﱴ ﺇﺫﺍ ﱂ ﻳ‪‬ﺮ‬ ‫ﺇﺧﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‬
‫ﻭﺟﺐ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﻗﻄﻊ ﺍﻟﺸﻚ ﺑﺎﻟﻴﻘﲔ ﺑﺎﺳﺘﻜﻤﺎﻝ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﺑﻨﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬ ‫ﻗﺒﻴﻞ ﺭﻣﻀﺎﻥ ﻣﻦ ﻛﻞ ﻋﺎﻡ ﺗﻄﺎﻟﻌﻨﺎ ﺑﻌﺾ ﺍﻟﺼﺤﻒ ﺑﺒﻴﺎﻧﺎﺕ ﺗﻌﲔ ﺑﺪﺍﻳﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‬
‫ﺍﳌﻌﺮﻭﻑ‪ " :‬ﺻُﻮﻣُﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻟﺮﺅﻳﺘﻪ ﻓﺈﻥ ﻏﱯ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤـﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ‬ ‫ﰒ ﻻ ﺗﻠﺒﺚ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﺑﺄﻳﺎﻡ ﻋﺪﺓ ﺃﻥ ﺗﺘﻨﺸﺮ ﺑﻴﺎﻧﺎﺕ ﺗﻌﲔ ‪‬ﺎﻳﺔ ﺭﻣﻀﺎﻥ ﻭﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺍﻟﺴﻌﻴﺪ‬
‫ﺛﻼﺛﲔ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﻭﺫﻟﻚ ﺑﺎﺳﻢ ﲨﻊ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻮﺣﻴﺪﻫﺎ ﻋﻠﻰ ﺭﻛﻴﺰﺓ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻣﻜﻴﻨﺔ ﻭﻗﺪ ﺳﺄﻟﻨﺎ‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺟﺪﺍ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﺮﺑﻂ ﺍﻟﺼﻴﺎﻡ ﺑﻮﻻﺩﺓ ﺍﳍﻼﻝ ﺣﺴﺎﺑﻴﺎ ﺫﻟﻚ ﺃﻥ ﺗﺄﻗﻴﺘﻬﺎ‬ ‫ﺃﻧﻔﺴﻨﺎ ﺗﻜﺮﺍﺭﺍ ﻫﻞ ﰲ ﺫﻟﻚ ﲨﻊ ﻟﻜﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺣﻘﻴﻘﺔ ﺃﻡ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺆﺩﻱ ﺇﱃ ﺯﻳﺎﺩﺓ‬
‫ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺒﻼﺩ ﻭﺍﳌﻮﺍﻗﻊ ﻭﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ِﺣﻜﹶﻢ ﻋﺪﺓ ﻣﻨﻬﺎ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺗﺪﺍﺧﻞ‬ ‫ﺗﻔﺮﻗﺔ ﻛﻠﻤﺘﻬﻢ ﻣﺎ ﺑﲔ ﻣﻮﺍﻓﻖ ﻋﻠﻰ ﺇﻣﻜﺎﻥ ﺫﻟﻚ ﻭﻗﺎﺋﻞ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺫﻟﻚ‪.‬‬
‫ﺍﻷﺷﻬﺮ‪.‬‬
‫ﻭﻧﺘﻤﲎ ﻟﻮ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻳﺴﺄﻟﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺴﺆﺍﻝ ﺫﺍﺗﻪ ﺑﻌﺪ ﺃﻥ ﳉﺄﻭﺍ ﺇﱃ ﻫﺬﻩ‬
‫ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻠﻜﻴﻮﻥ ﰲ ﻭﻗﺖ ﺍﻟﻮﻻﺩﺓ ﺃﻭ ﻭﻗﺖ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ ﺃﻭ ﻣﻜﺎ‪‬ﺎ؟‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﺍﳉﺪﻳﺪﺓ ﻋﻠﻰ ﻣﺪﻯ ﺳﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ ﻭﻻ ﻧﻈﻨﻬﻢ ﻳﺘﺤﻘﻘﻮﻥ ﺇﻻ ﺃﻥ ﺍﳉﻮﺍﺏ ﻫﻮ ﺍﻟﻨﻔﻲ‬
‫ﺃﻭ ﻟﻮ ﺃ‪‬ﻢ ﺟﻌﻠﻮﺍ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﺑﻌﺪ ﻓﺠﺮ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﻗﺒﻞ ﻏﺮﻭﺑﻪ ﻓﻴﻜﻮﻥ‬
‫ﺍﳌﻄﻠﻖ‪ .‬ﻓﻘﺪ ﺃﺩﻯ ﺍﳋﻼﻑ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﱃ ﺗﺸﻮﻳﺶ ﺃﻓﻜﺎﺭ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﺪﺍﻳﺔ ﻛﻞ‬
‫ﺍﻟﻴﻮﻡ ﻋﻨﺪﻫﻢ ﻧﺼﻔﻪ ﰲ ﺭﻣﻀﺎﻥ ﻭﻧﺼﻔﻪ ﰲ ﺷﻮﺍﻝ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻨﺎﺱ ؟ ﻫﻞ ﻳﻘﻮﻟﻮﻥ ﳍﻢ‪:‬‬
‫ﺭﻣﻀﺎﻥ ﻭﺍﻧﺘﻬﺎﺋﻪ ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﻻ ﺳﺒﻴﻞ ﻟﻪ ﺇﱃ ﺃﺩﻭﺍﺕ ﺍﻟﻨﻈﺮ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﻣﺮﺍﺻﺪ ﻭﺣﻮﺍﺳﻴﺐ‬
‫ﺍﻟﻴﻮﻡ ﺭﻣﻀﺎﻥ ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﳍﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺷﻮﺍﻝ‪.‬‬
‫ﱂ ﻳﻜﻦ ﺍﻹﺳﻼﻡ ﻟﲑﺑﻂ ﻬﺑﺎ ﻋﺒﺎﺩﺍﺕ ﻣﻜﻠﻒ ﻬﺑﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑﺸﺮﻭﻃﻪ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺩﺭﺟﺔ ﺛﻘﺎﻓﺘﻪ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻐﺮﰊ ﺍﻟﺮﺷﻴﺪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٩٦‬ﻫـ ﰲ ﺣﺎﺷﻴﺘﻪ‬
‫ﺃﻭ ﻗﺪﺭﺍﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻣﻦ ﲰﻌﻴﺔ ﻭﺑﺼﺮﻳﺔ ﻓﺎﻟﺼﻴﺎﻡ ﻻﺯﻡ ﳌﺴﻠﻤﻲ ﺻﺤﺮﺍﺀ ﺷﻨﻘﻴﻂ ﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﻟﺮﻣﻠﻲ ﺝ‪ ١٥٠/٣‬ﰲ ﺭﺩﻩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻌﻤﻞ ﺑﺎﳊﺴﺎﺏ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺸﻬﺮ ﻭﺇﻥ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻣﺴﻠﻤﻲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺸﻐﻮﻟﺔ ﲢﻀﺮﺍ ﺑﺎﻟﺘﻠﻔﺰﻳﻮﻥ ﻭﺍﻻﻧﺘﺮﻧﺖ‪.‬‬
‫ﺩﻝ ﻋﻠﻰ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﺃﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻟﺼﻮﻡ ﺑﺎﻟﺮﺅﻳﺔ ﻻ ﺑﻮﺟﻮﺩ‬
‫ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺃﻧﻪ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺸﻬﺮ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻬﺎﺭ ﺃﻧﻪ ﳚﺐ ﺍﻹﻣﺴﺎﻙ ﻣﻦ ﻭﻗﺖ ﺩﺧﻮﻟﻪ‬ ‫ﻭﻗﺪ ﺃﺣﺒﺒﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺃﻥ ﻧﺒﲔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳒﺪﻫﺎ ﻣﻔﻴﺪﺓ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻭﻫﻲ ﺃﻥ‬
‫ﻭﻻ ﺃﻇﻦ ﺍﻷﺻﺤﺎﺏ ﻳﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ ﺫﻟﻚ " ﺍﻫـ‪.‬‬ ‫ﺟﺪﺍﻭﻝ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻭﺃﻭﻗﺎﺕ ﺍﺣﺘﻤﺎﻝ ﺭﺅﻳﺘﻪ ﻭﺍﻟﱵ ﺗﻨﺸﺮﻫﺎ ﺳﻨﻮﻳﺎ ﺑﻌﺾ ﺍﳉﺎﻣﻌﺎﺕ ﰲ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻭﻏﲑﻫﺎ ﻋﻠﻰ ﺍﻻﻧﺘﺮﻧﺖ ﻭﻫﻲ ﻣﻦ ﺃﺷﻬﺮ ﺍﳉﺎﻣﻌﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺗﻈﻬﺮ ﺑﻮﺿﻮﺡ‬

‫‪٢٨‬‬ ‫‪٢٧‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﻳﺮﻳﺪ ﺗﻮﺣﻴﺪ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻋﺘﻤﺎﺩ ﺗﻮﻗﻴﺖ ﻭﺍﺣﺪ ﻟﻠﺼﻴﺎﻡ ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﻫﻼ‬
‫ﺍﻋﺘﻤﺪﺕ ﻟﺘﻮﺣﻴﺪ ﻛﻠﻤﺘﻬﻢ ﺗﻮﻗﻴﺘﺎ ﻭﺍﺣﺪﺍ ﻟﻠﺼﻼﺓ ﺃﻭ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﺫﻟﻚ ﻳﺘﻌﺬﺭ ﻻﺧﺘﻼﻑ ﻣﻮﺍﻗﻊ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ‪‬ﺎﺭﺍ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﻓﺎﻟﺼﻴﺎﻡ ﻛﺬﻟﻚ ﻣﺮﺗﺒﻂ ﲝﺮﻛﺔ‬
‫ﺍﻟﻘﻤﺮ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻟﻴﻼ ﻛﻤﺎ ﻫﻲ ﺍﻟﺴ‪‬ﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﺮﺍﻗﺒﺔ ﺍﻷﻫﻠﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‬
‫ﰲ ﳐﺘﻠﻒ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻓﻴﺸﻌﺮ ﺍﳌﺴﻠﻢ ﺍﻟﻌﺎﺩﻱ ﺑﺬﻟﻚ ﺃﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺍﳌﺴﺎﳘﺔ ﰲ ﳎﺘﻤﻌﻪ‪.‬‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﻋﻠِﻢ ﳑﺎ ﺗﻘﺪﻡ ﺑﻮﺿﻮﺡ ﺃﻥ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺫﻟﻚ ﺑﺪﻋﻮﻯ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ‬
‫ﻛﺎﻥ ﻛﻼﻣﻪ ﰲ ﻏﲑ ﳏﻠﻪ ﻷﻧﻪ ﺧﺎﺭﺝ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ﲤﺎﻣﺎ ﻷﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻘﻤﺮﻱ ﺃﻳﺎ ٌﻡ ﺻﺤﺎﺡ ﻻ‬
‫ﻛﺴﺮ ﻓﻴﻬﺎ ﻭﻫﺬﺍ ﻳﺘﺤﻘﻖ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻻ ﲝﺴﺎﺏ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻭﻻ ﺑﺎﺣﺘﻤﺎﻝ ﺭﺅﻳﺘﻪ‪ ،‬ﻭﻫﺬﺍﻥ‬
‫ﺍﻷﻣﺮﺍﻥ )ﺣﺴﺎﺏ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻭﺍﺣﺘﻤﺎﻝ ﺭﺅﻳﺘﻪ( ﱂ ﻳﺮﺩ ﺫﻛﺮﳘﺎ ﻻ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻭﻻ‬
‫ﰲ ﻏﲑﻩ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﱂ ﳚﻌﻠﻬﻤﺎ ﺍﻟﺸﺮﻉ ﻣﺮﺗﺒﻄﲔ ﲟﻌﺮﻓﺔ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ‬
‫ﻭ‪‬ﺎﻳﺎ‪‬ﺎ‪.‬‬
‫ﻓﻈﻬﺮ ﻭﺑﺎﻥ ﻟﻜﻢ ﺇﺧﻮﺓ ﺍﻹﳝﺎﻥ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﻣﻌﺮﻓﺔ ﺑﺪﺍﻳﺎﺕ ﺍﻷﺷﻬﺮ ﺍﻟﻘﻤﺮﻳﺔ ﻭ‪‬ﺎﻳﺎ‪‬ﺎ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺍﳊﺴﺎﺏ ﺃﻣﺮ ﻣﺒﺎﻳﻦ ﳌﻨﻬﺠﻲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻫﺬﺍ ﻭﻻ ﳜﻔﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ ﺷﺮﻋﺎ ﻓﻀﻼ ﻋﻦ ﻋﺪﻡ ﲢﻘﻘﻪ ﻋﻠﻤﺎ ﻭﺫﻟﻚ ﳌﺨﺎﻟﻔﺘﻪ ﺍﻟﻘﺮﺀﺍﻥ‬
‫ﻭﺍﳊﺪﻳﺚ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻂ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺣﺠﻴﺘﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﻗﻮﻝ ﺍﷲ‬
‫﴿‪t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ 3“y‰ßγø9$# ã&s! t⎦¨⎫t6s? $tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ‬‬
‫∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[‪.‬‬ ‫‪#·ÅÁtΒ ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﻓﺼﻮﻝ ﻣﺘﻘﺪﻣﺔ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻋﺘﻤﺎﺩ ﻗﻮﻝ ﺍﳌﻨﺠﻢ ﻭﺍﻟﻔﻠﻜﻲ ﰲ‬
‫ﺇﺛﺒﺎﺕ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ‪.‬‬
‫ﻭﺍﻹﲨﺎﻉ ﺍﳌﻨﻌﻘﺪ ﻳﻌﻤﻞ ﺑﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻩ ﳑﺎ ﳜﺎﻟﻔﻪ ﻓﻬﻮ ﻏﻲ ﻭﺿﻼﻝ‪.‬‬
‫‪٣٠‬‬
‫ﻭﻗﺪ ﺣﺼﻞ ﰲ ﻟﺒﻨﺎﻥ ﰲ ﺍﻟﺴﺎﺑﻖ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻠﻜﻴﲔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺀﺍﺭﺍﺀ ﰲ ﺭﻣﻀﺎﻥ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﻵﺧﺮ ﺍﳋﻤﻴﺲ ﻭﺍﻵﺧﺮ ﺍﳉﻤﻌﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﺒﺐ ﺇﺷﻜﺎﻻ ﱂ ﺗﻌﺮﻓﻪ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺪﻫﺮ ﻷﻧﻪ ﺑ‪‬ﻴﻦ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﻣﺎ ﺩﺧﻠﻪ ﺍﻻﺣﺘﻤﺎﻝ ﺳﻘﻂ ﺑﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻭﺇﻥ ﻗﻴﻞ ﺇﻥ ﲢﺪﻳﺪ ﻭﻗﺖ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﳑﻜﻦ ﺑﺪﻗﺔ ﻛﺒﲑﺓ‪ ،‬ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻠﻜﻴﻮﻥ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺮﺻﺪ‬
‫ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﲢﺪﻳﺪ ﻭﻗﺖ ﺭﺅﻳﺘﻪ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﻌﺪ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ﻣﻦ ﻭﻻﺩﺗﻪ ﻛﻤﺎ‬
‫ﺗﻘﺪﻡ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻣﺮﺗﺒﻄﺔ ﺑﻌﻮﺍﻣﻞ ﻋﺪﺓ ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻜﻢ ﻬﺑﺎ‪.‬‬
‫ﻭ ﺇﻥ ﺃﺷﻬﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻘﻤﺮﻳﺔ ﻟﻴﺴﺖ ﺩﺍﺋﻤﺎ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ‬
‫ﺑﺎﻷﻳﺎﻡ ﺍﻟﺼﺤﺎﺡ ﻛﻤﺎ ﻫﻮ ﻧﺺ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ " ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ "‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻘﻤﺮﻱ ﺍﻟﻔﻠﻜﻲ ﳜﺘﻠﻒ ﻋﻦ ﺫﻟﻚ ﻗﻠﻴﻼ ﺫﻟﻚ ﺃﻧﻪ ﻳﺴﺎﻭﻱ ﻭﺳﻄﻴﺎ ﳓﻮ‬
‫ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ ﻭﻧﺼﻒ ﺍﻟﻴﻮﻡ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻗﻠﻴﻼ ﻭﻫﺬﺍ ﳝﺜﻞ ﻣﺸﻜﻠﺔ ﻭﻟﺬﻟﻚ ﱂ ﻳﺮﺑﻂ‬
‫ﺍﻟﺸﺮﻉ ﺍﻟﺼﻴﺎﻡ ﺑﻮﻻﺩﺓ ﺍﻟﺸﻬﺮ ﻓﻠﻜﻴﺎ ﻭﻻ ﺑﺈﻣﻜﺎﻥ ﺭﺅﻳﺘﻪ ﻧﻈﺮﻳﺎ ﺑﻞ ﻛﺎﻥ ﻭﺍﺿﺤﺎ ﺟﺪﺍ ﰲ ﺭﺑﻂ‬
‫ﺫﻟﻚ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻨﻬﺎﺟﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻘﺮﺍﰲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻭﻕ‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﺹ ‪ ١٧٨‬ﻃﺒﻊ ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻓﺈﺫﺍ ﺩﻝ ﺣﺴﺎﺏ ﺗﺴﻴﲑ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻜﻮﺍﻛﺐ ﻋﻠﻰ ﺧﺮﻭﺝ ﺍﳍﻼﻝ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﻣﻦ ﺟﻬﺔ ﻋﻠﻢ ﺍﳍﻴﺌﺔ ﻻ ﳚﺐ ﺍﻟﺼﻮﻡ‪ ،‬ﻗﺎﻝ ﺳﻨﺪ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻨﺎ ﻓﻠﻮ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻳﺮﻯ ﺍﳊﺴﺎﺏ ﻓﺄﺛﺒﺖ ﺍﳍﻼﻝ ﺑﻪ ﱂ ﻳﺘﺒﻊ ﻹﲨﺎﻉ ﺍﻟﺴـﻠﻒ ﻋﻠﻰ‬
‫ﺧﻼﻓﻪ "‪.‬‬
‫ﰒ ﻗﺎﻝ ﰲ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ " ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺴﺎﺏ ﻣﻨﻀﺒﻄﺎ ﻟﻜﻨﻪ ﱂ ﻳﻨﺼﺒﻪ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ‬
‫ﺳﺒﺒﺎ ﻓﻠﻢ ﳚﺐ ﺑﻪ ﺍﻟﺼﻮﻡ " ﺍﻫـ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﰲ‪.‬‬
‫‪٢٩‬‬
 ‫ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺻﻮﺍﺏ ﻓﻠﲑﺟﻌﻮﺍ ﺇ ﹰﺫﺍ ﺇﻟﻴﻪ ﻭﻟﻴﺘﺮﻛﻮﺍ ﺍﳌﺨﺎﻟﻔﺔ‪.‬‬ ‫ﻓﺼﻞ‬
‫ﰲ ﺭﺩ ﺷﺒﻬﺔ‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻏﻠﺐ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻻ ﻳﻌﺮﻓﻮﻥ ﺣﺴﺎﺑﺎﺕ ﺍﻟﻔﻠﻜﻴﲔ ﻭﻻ ﳛﺴﻨﻮ‪‬ﺎ‪ ،‬ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻛﺎﻥ‬
‫ﺍﻷﻣﺮ ﰲ ﺯﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻠﻢ ﻳﺘﻐﲑ ﻣﻦ ﺍﻷﻣﺮ ﺷﻰﺀ‪.‬‬ ‫ﻗﺎﻝ ﻫﺆﻻﺀ‪ " :‬ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﻛﱠﻠﻒ ﻫﺆﻻﺀ ﺍﻷﻣﻴﲔ ﺇﻻ ﲟﺎ ﰲ ﻭﺳﻌﻬﻢ ﻭﻃﺎﻗﺘﻬﻢ )ﺑﺎﻟﺮﺅﻳﺔ( ﻭﳌﺎ‬
‫ﻓﺈﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺳﺒﺐ ﺟﻌﻞ ﺍﳊﻜﻢ ﻣﻌﻠﻘﹰﺎ ﺑﺎﻟﺮﺅﻳﺔ ﻓﺎﻟﺴﺒﺐ ﱂ ﻳﺰﻝ ﻣﻮﺟﻮﺩ‪‬ﺍ‪ .‬ﻭﺇﻥ‬ ‫ﺃﺧﺬ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﻓﻼ ﻣﺎﻧﻊ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﺧﺬ ﺑﻮﺳﻴﻠﺔ ﻋﻠﻤﻴﺔ ﺣﺪﻳﺜﺔ )ﺍﳊﺴﺎﺏ(‬
‫ﻗﺎﻟﻮﺍ ﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﻓﻘﺪ ﺗﺮﻛﻮﺍ ﻗﻮﳍﻢ ﻭﺭﺟﻌﻮﺍ ﻋﻨﻪ‪.‬‬ ‫ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻈﻦ ﻭﺍﳋﻄﺄ ﻭﺍﻟﺘﻮﻫﻢ "‪.‬‬

‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﺒﻴﻬﻘ ‪‬ﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻋﻦ ﺃﰊ ﻭﺍﺋﻞ ﻗﺎﻝ‪ " :‬ﺟﺎﺀﻧﺎ ﻛﺘﺎﺏ‬ ‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﻋﻤﺮ ﻭﳓﻦ ﲞﺎﻧ ِﻘﲔ ﺃﻥ ﺍﻷﻫﻠﺔ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ‪‬ﺎﺭ‪‬ﺍ ﻓﻼ ﺗﻔﻄﺮﻭﺍ ﺣﱴ‬
‫ﺃﻭﳍﺎ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﺎﳊﺴﺎﺏ ﻟﻘﺎﻝ ﳍﻢ‬
‫ﲤﺴﻮﺍ ﺇﻻ ﺃﻥ ﻳﺸﻬﺪ ﺭﺟﻼﻥ ﻣﺴﻠﻤﺎﻥ ﺃ‪‬ﻤﺎ ﺃﻫﻼﻩ ‪-‬ﺭﺃﻳﺎﻩ‪ -‬ﺑﺎﻷﻣﺲ ﻋﺸﻴﺔ " ﺍﻫـ‪.‬‬
‫ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺑـﻬﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻓﺈ‪‬ﻢ ﻛـﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ ﻣﻊ ﻗﻠﺘﻬﻢ‪َ ،‬ﻭﹶﻟﻤَﺎ ﻗـﺎﻝ ﳍﻢ "‬
‫ﻓﻬﺬﺍ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﱂ ﻳﻜﺘﻒ ﺑﻌﺪﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﺑﻞ ﺇﻧﻪ‬ ‫ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺃﻣﺮ ﻣﻦ ﺭﺃﻯ ﺍﳍﻼﻝ ﺑﻌﻴﲏ ﺭﺃﺳﻪ ‪‬ﺎﺭ‪‬ﺍ ﺃﻥ ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﺍﻟﺮﺅﻳﺔ ﺍﻟﱵ‬
‫َﻭﹶﻟﻤَﺎ ﻗـﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ " : ‬ﺇﻥ ﺍﷲ ﺟﻌﻞ ﺍﻷﻫﻠﺔ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻨﺎﺱ ﻓﺼﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ‬
‫ﺃﻣﺮ ﻬﺑﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺃﺭﺷﺪ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﻌﺪﻭﺍ ﺛﻼﺛﲔ ﻳﻮﻣﺎ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ ﰲ ﻣﻌـﺎﱂ‬
‫ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ " :‬ﺇﻥ ﺍﻷﻫﻠﺔ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ " ﺻﺮﻳﺢ ﰲ ﳐﺎﻟﻔﺘﻬﻢ ﻭﺑﺄﻥ‬ ‫ﺍﻟﺴﻨﻦ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﰒ ﻗﺎﻝ ﺍﳋﻄﺎﰊ ‪ " :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻝ ﻋﺎﻣﺔ‬
‫ﻣﺎ ﻗﺎﻟﻮﻩ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﻓﺎﺳﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺰﻋﻤﻮﺍ ﺃ‪‬ﻢ ﺃﻋﻠﻢ ﺑﺪﻳﻦ ﺍﷲ ﻭﲟﺮﺍﺩ ﺭﺳﻮﻝ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ " ﺍﻫـ‪.‬‬
‫ﺍﷲ ‪ ‬ﻣﻦ ﺳﻴﺪﻧﺎ ﻋﻤﺮ‪ .‬ﻭﻫﻴﻬﺎﺕ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﳌﺎ ﺧﻔﻲ ﻋﻠﻰ ﻛﻞ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻥ‬
‫ﺐ‬
‫ﻉ ﺑﻜﺎﺗ ِ‬
‫ﻭﻻ ﹸﻛﻞﱡ ﻣﻦ ﺃﺟﺮﻯ ﺍﻟﲑﺍ َ‬ ‫ﺏ‬
‫ﻭﻣﺎ ﻛﻞﱡ ﻣﻦ َﻫ َﺰ ﺍﳊﺴﺎ َﻡ ﺑﻀﺎﺭ ٍ‬ ‫ﻋﻠﻢ ﺍﻟﻔﻠﻚ ﰲ ﺃﻳﺎﻣﻬﻢ ﻣﻌﺮﻭﻓﹰﺎ ﻣﺘﺪﺍﻭﻻﹰ‪ ،‬ﳍﻢ ﻓﻴﻪ ﺍﻟﻴﺪ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺍﻟﺒﺎﻉ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻣﻊ ﺫﻟﻚ‬
‫ﺍﻟﺘﺰﻣﻮﺍ ﺍﻟﺘﻌﻠﻖ ﲟﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺃﻭ ﺍﺳﺘﻜﻤﺎﻝ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﻋﺮﻓﻮﺍ ﺃﻥ ﺭﺳﻮﻝ‬
‫ﺧﺎﻣﺴﻬﺎ‪ :‬ﻗﻮﳍﻢ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻥ ﺷﺮﻉ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻏﲑ ﺻﺎﱀ ﻟﻠﻌﻤﻞ ﺑﻪ ﰲ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﻭﺃ‪‬ﻢ‬
‫ﺍﷲ ‪ ‬ﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺭﺑﻂ ﺍﳊﻜﻢ ﺑﻈﻨﻮﻥ ﺍﻟﻔﻠﻜﻴﲔ ﻭﺣﺴﺎﺑﺎﺕ ﺍﳌﻨﺠﻤﲔ‪.‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺗﻐﻴﲑ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺃﻭﺣﻰ ﺍﷲ ﻬﺑﺎ ﺇﱃ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ‪ .‬ﻭﻛﻔﺎﻫﻢ‬
‫ﻬﺑﺬﺍ ﺍﳓﺮﺍﻓﺎ‪.‬‬ ‫ﻓﺈﻥ ﺯﻋﻢ ﻫﺆﻻﺀ ﺑﺄﻥ ﻛﻞ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺧﻄﺈ ﻓﻘﺪ ﺿﱠﻠﻠﹸﻮﺍ ﺍﻷﻣﺔ‪.‬‬

‫‪٣٢‬‬ ‫‪٣١‬‬
 ‫ﻓﺼﻞ‬
‫ﻓﻤﻦ ﺷﺄﻥ ﺍﳌﺴﻠﻢ ﺃﻧﻪ ﻳﺴﻠﻢ ﷲ ﻭﻟﻠﺮﺳﻮﻝ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﻳﻌﻠﻢ ﻛﻞ ﺷﻰﺀ ﻭﻻ‬
‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬
‫ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻰﺀ‪ ،‬ﻳﻌﻠﻢ ﺣﺎﻝ ﻣﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺍﻷﻣﻮﺭ ﰲ ﻋﺼﺮﻧﺎ ﻣﻦ ﺗﻄﻮﺭﺍﺕ ﻭﺍﻛﺘﺸﺎﻓﺎﺕ ﻭﻣﻊ‬
‫ﻗﺎﻟﻮﺍ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ ‪ " ‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ "‪ " :‬ﻗﺪﺭﻭﻩ ﻭﻫﻞ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﺇﻻ ﺑﺎﳊﺴﺎﺏ "‪.‬‬
‫ﺫﻟﻚ ﺃﻭﺣﻰ ﺇﱃ ﺭﺳﻮﻟﻪ ﳏﻤﺪ ‪ ‬ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ " ﺻُﻮﻣُﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﹶﺃ ﹾﻓ ِﻄﺮُﻭﺍ ﻟﺮﺅﻳﺘﻪ ﹶﻓِﺈ ﹾﻥ ﹸﻏ ِّﻤ َﻲ‬
‫ﺍﻟﺮﺩ‪ :‬ﺃﻥ ﻫﺬﺍ ﺧﻼﻑ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺍﳋﲑ ﻭﺍﻟﻔﻼﺡ ﰲ ﺍﺗﺒﺎﻉ ﲨﻬﻮﺭ ﺍﻷﻣﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻣﻦ‬ ‫ﲔ " ﻟﻠﻌﻤﻞ ﺑﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻼِﺛ َ‬
‫ﺸ ْﻬ ُﺮ ﹶﻓ ُﻌﺪ‪‬ﻭﺍ ﹶﺛ ﹶ‬
‫َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟ ﱠ‬
‫ﻗﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺮﺍﺩﻩ ﻋﻤﻞ ﺍﳊﺎﺳﺐ ﻟﻨﻔﺴﻪ ﻋﻨﺪ ﺇﻏﻤﺎﺀ ﺍﳍﻼﻝ‪ ،‬ﻭﺃﻣﺎ ﻫﺆﻻﺀ‬
‫ﻟﺬﻟﻚ ﻫﺆﻻﺀ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﺛﺒﺎﺕ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ﺑﻘﻮﻝ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪ ،‬ﻷﻥ ﺭﺃﻳﻬﻢ‬
‫ﺍﳌﺨﺎﻟﻔﻮﻥ ﻗﺎﻟﻮﺍ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈ‪‬ﻢ‪ -‬ﺃﻱ ﺍﳌﺨﺎﻟﻔﻮﻥ ‪ -‬ﻳﻌﻠﻨﻮﻥ ﻟﻌﻤﻮﻡ‬
‫ﺟﺪﻳﺪ ﻣﺴﺘﺤﺪﺙ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻋﻨﺪﻫﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻗﺎﻝ ﺍﳌﻨﺠﻤﻮﻥ ﻭﺍﻟﻔﻠﻜﻴﻮﻥ ﻛﺬﺍ ﺃﻭ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺪﺍﻳﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺍﻧﺘﻬﺎﺀﻩ ﻗﺒﻞ ﺃﻳﺎﻡ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﺸﻬﺮ ﺃﻭ ‪‬ﺎﻳﺘﻪ ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ‬
‫ﰲ ﻟﻘﺎﺋﻬﻢ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﺳﺘﺤﺪﺛﻮﺍ ﻭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﲢﻘﻖ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺜﻞ ﺍﻟﺸﻄﺎﻓﺎﺕ ﻓﻼ ﻣﺎﻧﻊ‬
‫ﺍﳊﺴﺎﺏ !! ﺑﻞ ﻭﺃﻟﺰﻣﻮﺍ ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ !!!‬
‫ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﺧﺬ ﺑﻮﺳﻴﻠﺔ ﻋﻠﻤﻴﺔ ﺣﺪﻳﺜﺔ ) ﺍﳊﺴﺎﺏ( ﻟﺘﺤﺪﻳﺪ ﺭﻣﻀﺎﻥ ﺍﻫـ‪.‬‬
‫ﻭﻫﺎﻙ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ‪:‬‬
‫ﻭﻟﻮ ﻗﻴﻞ ﳍﻢ‪ :‬ﻗﻮﻟﻜﻢ ﻫﺬﺍ ﳐﺎﻟﻒ ﻟﻜﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻟﻘﺎﻟﻮﺍ‪ " :‬ﻫﻢ ﺃﺧﻄﺄﻭﺍ "‪ ،‬ﻛﻤﺎ‬
‫ﳉﺼﱠﺎﺹ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٣٧٠‬ﻫـ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺀﺍﻥ‬
‫ﻱﺍﹶ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺍﻟﺮ‪‬ﺍﺯ ‪‬‬ ‫ﺻﺮﺡ ﺑﻌﻀﻬﻢ ﻬﺑﺬﺍ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺷﻬﻮﺩ ﺍﻟﺸﻬﺮ ﺝ‪ ٢٨٠_ ٢٧٩ / ١‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻗﺪ ﺍﺧﺘ‪‬ﻠﻒ ﰲ‬
‫ﻭﻧﻘﻮﻝ ﻟﻠﻤﺴﻠﻤﲔ‪ :‬ﻻ ﺗﺴﺘﺒﻌﺪﻭﺍ ﺃﻥ ﻳﻠﻐﻲ ﻫﺆﻻﺀ ﺍﻟﻌﺪﺓ ﻟﻠﻤﺮﺃﺓ ﺑﺪﻋﻮﻯ ﺃﻧﻪ ﳝﻜﻦ ﺑﺎﻟﻔﺤﺺ‬
‫ﱯ ‪ " :‬ﻓﺈﻥ ﹸﻏ ﱠﻢ ﻋﻠﻴﻜﻢ ﻓﺎ ﹾﻗﺪُﺭﻭﺍ ﻟﻪ " ﻓﻘﺎﻝ ﻗﺎﺋﻠﻮﻥ‪ " :‬ﺃﺭﺍﺩ ﺑﻪ ﺍﻋﺘﺒﺎﺭ ﻣﻨﺎﺯﻝ‬
‫ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﻄﱯ ﻣﻌﺮﻓﺔ ﻛﻮﻥ ﺍﳌﺮﺃﺓ ﺣﺎﻣﻼ ﺃﻡ ﻻ‪!!!.‬‬
‫ﺤ ﹾﻞ ﺩﻭﻧﻪ ﺳﺤﺎﺏ ﻭﻗﺘﺮﺓ ﻭ ‪‬ﺭﺋﻲ ﻳ‪‬ﺤﻜﻢ ﻟﻪ ﲝ‪‬ﻜﻢ‬
‫ﺍﻟﻘﻤﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ ﺍﻟﻘﻤﺮ‪ ،‬ﻟﻮ ﱂ َﻳ ‪‬‬
‫ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻟﺼﻮﻡ ﻭﺍﻹﻓﻄﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﱂ ﻳ‪‬ﺤﻜﻢ ﻟﻪ ﲝﻜﻢ ﺍﻟﺮﺅﻳﺔ "‪ ،‬ﻭﻗﺎﻝ‬
‫ﺀﺍﺧﺮﻭﻥ‪ " :‬ﻓﻌﺪﻭﺍ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﺎ "‪ ،‬ﺃﻣﺎ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻷﻭﻝ ﻓﺴﺎﻗﻂ ﺍﻻﻋﺘﺒﺎﺭ ﻻ ﳏﺎﻟﺔ ﻹﳚﺎﺑﻪ‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻗﻮﻝ ﺍﳌﻨﺠﻤﲔ ﻭﻣﻦ َﺗﻌَﺎﻃﻰ ﻣﻌﺮﻓﺔ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﻭﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻗﻮﻝ ﺍﷲ‬
‫∪®∇⊇∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [‬
‫ﺠ ‪‬ﺰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ‬
‫﴿ „‪Ædkysø9$#uρ Ĩ$¨Ψ=Ï9 àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ( Ï'©#ÏδF{$# Ç⎯tã štΡθè=t↔ó¡o‬‬

‫ﻓﻌﻠﱠ َﻖ ﺍﳊﻜﻢ ﻓﻴﻪ ﺑﺮﺅﻳﺔ ﺍﻷﻫﻠﺔ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﻋﺒﺎﺩﺓ ﺗﻠﺰﻡ ﺍﻟﻜﺎﻓﺔ ﱂ َﻳ ‪‬‬
‫ﺗﻌﺎﱃ‪:‬‬ ‫‪‬‬
‫ﻓﻴﻪ ﻣﺘﻌﻠﻘﹰﺎ ﲟﺎ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺧﻮﺍﺹﱞ ﻣﻦ ﺍﻟﻨﺎﺱ ﳑﻦ ﻋﺴﻰ ﻻ ﻳﺴﻜﻦ ﺇﱃ ﻗﻮﳍﻢ‪ .‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﱐ‬

‫‪٣٤‬‬ ‫‪٣٣‬‬
‫ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻳﻌﺘﱪ ﰲ ﺫﻟﻚ ﻗﻮﻝ ﺍﳌﻨﺠﻤﲔ‪ ،‬ﻭﺍﻹﲨﺎﻉ ﺣﺠﺔ‬ ‫ﺃﺣﺪﺍ ﻗﺎﻝ ﺑﻪ ﺇﻻ ﺑﻌ ‪‬‬ ‫ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺍﻭﻱ ﺍﳋﱪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻋﻨﻪ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻧﺎﻓﻊ ﻋﻦ ﻣﺎﻟﻚ ﰲ ﺍﳌﺪﻳﻨﺔ ﰲ ﺍﻹﻣﺎﻡ ﻻ ﻳﺼﻮﻡ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﻻ ﻳﻔﻄﺮ‬ ‫ﺺﻻ‬‫ﱂ ﻳﻜﻦ ﻳﺄﺧﺬ ﻬﺑﺬﺍ ﺍﳊﺴﺎﺏ‪ .‬ﻭﻗﺪ َﺑﻴﱠﻦ ﰲ ﺣﺪﻳﺚ ﺀﺍﺧﺮ ﻣﻌﲎ ﻗﻮﻟﻪ " ﻓﺎ ﹾﻗﺪُﺭﻭﺍ ﻟﻪ " ﺑﻨ ٍّ‬
‫ﻟﺮﺅﻳﺘﻪ ﻭﺇﳕﺎ ﻳﺼﻮﻡ ﻭﻳﻔﻄﺮ ﻋﻠﻰ ﺍﳊﺴﺎﺏ‪ ،‬ﺃﻧﻪ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ ﻭﻻ ﻳﺘﺒﻊ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‬ ‫ﺗﺄﻭﻳﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻗﺎﻧﻊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺆﺩﺏ ﻗﺎﻝ‪:‬‬
‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ :‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺃﺣﺪ‪ ،‬ﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﻌﺘ ‪‬ﺪ ﲟﺎ ﺻﺎﻡ ﻣﻨﻪ ﻋﻠﻰ ﺍﳊﺴﺎﺏ‬ ‫ﺣﺪﺛﻨﺎ ﺷﺮﻳﺢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻓﻠﻴﺢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻥ ﺭﺳﻮﻝ‬
‫ﻭﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺮﺅﻳﺔ ﻭﺇﻛﻤﺎﻝ ﺍﻟﻌﺪﺩ‪ ،‬ﻓﺈﻥ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﻗﻀﺎﺀ ﺷﻰﺀ ﻣﻦ ﺻﻮﻣﻪ ﻗﻀﺎﻩ ﻭﺍﷲ ﻭﺍﻋﻠﻢ‬ ‫ﺍﷲ ‪ ‬ﺫﹸﻛ َﺮ ﻋﻨﺪﻩ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻘﺎﻝ‪ " :‬ﻻ َﺗﺼُﻮﻣُﻮﺍ َﺣﺘﱠﻰ َﺗ َﺮﻭُﺍ ﺍﳍﻼﻝﹶ‪ ،‬ﻓﺈﻥ ﹸﻏ ﱠﻢ َﻋ ﹶﻠﻴْﻜ ْﻢ‬
‫" ﺍﻫـ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻮﻟﻴﺪ‪.‬‬ ‫ﻓﺎ ﹾﻗﺪُﺭﻭﺍ ﺛﻼﺛﲔ " ﻓﺄﻭﺿﺢ ﻫﺬﺍ ﺍﳋﱪ ﻣﻌﲎ ﻗﻮﻟﻪ " ﻓﺎﻗﺪﺭﻭﺍ " ﲟﺎ ﺳﻘﻂ ﺑﻪ ﺗﺄﻭﻳﻞ ﺍﳌﺘﺄﻭﻟﲔ "‪ .‬ﰒ‬
‫ﻗﺎﻝ‪ " :‬ﻓﺎﻟﻘﺎﺋﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﻭﺣﺴﺎﺏ ﺍﳌﻨﺠﻤﲔ ﺧﺎﺭﺝ ﻋﻦ ﺣﻜﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٧٦‬ﻫـ ﰲ ﺍ‪‬ﻤﻮﻉ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ‪) ٢٧٠/٦‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ (‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﳑﺎ ﻳﺴﻮﱠﻍ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻪ‪ ،‬ﻟﺪﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻧﺺ ﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﲞﻼﻓﻪ‪،‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﻭﺍﺣﺘﺞ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻭﻛﻠﻬﺎ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ‪ " :‬ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ‬
‫ﻭﻗﻮﻟﻪ ‪ " ‬ﺻُﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄـﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﻌﺪﻭﺍ ﺛﻼﺛﲔ " ﻫﻮ ﺃﺻﻞ‬
‫ﺛﻼﺛﲔ "‪ " ،‬ﻭﺍﻗﺪﺭﻭﺍ ﻟﻪ ﺛﻼﺛﲔ "‪ ،‬ﻭﻫﻲ ﻣﻔﺴﺮﺓ ﻟﺮﻭﺍﻳﺔ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺍﳌﻄﻠﻘﺔ‪ .‬ﻗﺎﻝ‬
‫ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ‪‬ﻳﺮَﻯ ﻗﺒﻞ ﺫﻟﻚ ﺍﳍﻼﻝ‪ ،‬ﻓﺈ ﱠﻥ ﻛ ﱠﻞ ﺷﻬﺮ ﻏﻢ ﻋﻠﻴﻨﺎ ﻫﻼﻟﻪ ﻓﻌﻠﻴﻨﺎ‬
‫ﺍﳉﻤﻬﻮﺭ‪ :‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺘﻘﺪﻳﺮ ﲢﺖ ﺍﻟﺴﺤﺎﺏ ﻓﻬﻮ ﻣﻨﺎﺑﺬ ﻟﺼﺮﻳﺢ ﺑﺎﻗﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻭﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ‪،‬‬
‫ﺃﻥ ﻧ ‪‬ﻌﺪﱠ ‪‬ﻩ ﺛﻼﺛﲔ‪ ،‬ﻫﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻟﺸﻬﻮﺭ ﺍﻟﱵ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﻳﺼﲑ ﺇﱃ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﲔ‬
‫ﻭﻣﻦ ﻗﺎﻝ ﲝﺴﺎﺏ ﺍﳌﻨﺎﺯﻝ ﻓﻘﻮﻟﻪ ﻣﺮﺩﻭﺩ ﺑﻘﻮﻟﻪ ‪ ‬ﰲ ﺍﻟﺼﺤﻴﺤﲔ " ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﳓﺴﺐ‬
‫ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ " ﺍﻫـ ﻛﻼﻡ ﺍﳉﺼﺎﺹ ‪.‬‬
‫ﻭﻻ ﻧﻜﺘﺐ‪ ،‬ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ﺍﳊﺪﻳﺚ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻨﺎﺱ ﻟﻮ ﻛﻠﻔﻮﺍ ﺑﺬﻟﻚ ﺿﺎﻕ‬
‫ﻋﻠﻴﻬﻢ؛ ﻷﻧﻪ ﻻ ﻳﻌﺮﻑ ﺍﳊﺴﺎﺏ ﺇﻻ ﺃﻓﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻓﺎﻟﺼﻮﺍﺏ ﻣﺎ ﻗﺎﻟﻪ‬ ‫ﻭﰲ ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻠﺸﻴﺦ ﺍﻟﻘﺎﺿﻰ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟ ‪‬ﻰ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٤٧٤‬‬
‫ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻓﺎﺳﺪ ﻣﺮﺩﻭﺩ ﺑﺼﺮﺍﺋﺢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ " ﺍﻫـ‪.‬‬ ‫ﻫـ )ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ( ﺝ‪ ٣٨/ ٢‬ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪) " :‬ﻓﺼﻞ( ﻭﻗﻮﻟﻪ‪ " :‬ﻓﺈﻥ ﹸﻏ ﱠﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﺪﺭﻭﺍ‬
‫ﻟﻪ " ﻳﺮﻳﺪ ﻣﻨﻌﻜﻢ ﻣﻦ ﺭﺅﻳﺘـﻪ ﺳﺤﺎﺏ ﺃﻭ ﻏﻴـﺮﻩ‪ ،‬ﻣﻦ ﻗـﻮﳍﻢ ﻏﻤﻤﺖ ﺍﻟﺸﻰﺀ ﺇﺫﺍ‬
‫ﺼ ‪‬ﻮ ِﻡ‬
‫ﻭﰲ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ِﻛﺘَﺎﺏ ﺍﻟ ﱠ‬
‫ﺳﺘـﺮﺗﻪ‪ " ،‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ‪‬ﻳﺮِﻳ ‪‬ﺪ ﻗﺪﺭﻭﺍ ﻟﻠ ﱠ‬
‫ﺸ ‪‬ﻬﺮِ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ ﺇﲤﺎﻡ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﺛﻼﺛﲔ‪،‬‬
‫ﺑﺎﺏ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟﱠﻨِﺒ ‪‬ﻲ ‪ِ " : ‬ﺇﺫﹶﺍ َﺭﹶﺃْﻳُﺘ ْﻢ ﺍﳍﻼ ﹶﻝ ﹶﻓﺼُﻮﻣُﻮﺍ َﻭِﺇﺫﹶﺍ َﺭﹶﺃْﻳﺘُﻤُﻮ ُﻩ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮُﻭﺍ " ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ‬
‫ﻷﻥ ﺍﻟﺸﻬ َﺮ ﺇﳕﺎ ﻳﻜﻮﻥ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣ‪‬ﺎ ﺑﺎﻟﺮﺅﻳﺔ‪ ،‬ﻓﺄﻣﺎ ﺑﺎﻟﺘﻘﺪﻳﺮ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﺛﻼﺛﲔ‪ ،‬ﻭﻗﺪ‬
‫ﺝ ‪ " :١٢٠/٤‬ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ﺭﺗﺒﻬﺎ‬
‫ﺴ َﺮ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻓﻘﺎﻝ ‪ " :‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ‬
‫ﹸﻓ ِّ‬
‫ﺗﺮﺗﻴﺒﺎ ﺣﺴﻨﺎ‪ ،‬ﻓﺼﺪﺭﻫﺎ ﲝﺪﻳﺚ ﻋﻤﺎﺭ ﺍﳌﺼﺮﺡ ﺑﻌﺼﻴﺎﻥ ﻣﻦ ﺻﺎﻣﻪ‪ ،‬ﰒ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤـﺮ ﻣﻦ‬
‫"‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺭﺑﻌﻲ ﺑﻦ ﺣﺮﺍﺵ‪ " :‬ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ َﺗ َﺮﻭُﺍ ﺍﳍﻼ ﹶﻝ ﺃﻭ ﺗﻜﻤﻠﻮﺍ ﺍﻟﻌﺪﱠﺓ "‪،‬‬
‫ﻭﺟﻬﲔ ﺃﺣـﺪﳘﺎ ﺑﻠﻔﻆ " ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﻭﺍﻵﺧـﺮ ﺑﻠﻔﻆ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ‬
‫ﻭﺫﻛﺮ ﺍﻟﺪﺍﻭﺩﻱ ﺃﻧﻪ ﻗﻴﻞ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ‪ " :‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺃﻱ ﻗ ‪‬ﺪﺭﻭﺍ ﺍﳌﻨﺎﺯﻝ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻧﻌﻠﻢ‬

‫‪٣٦‬‬ ‫‪٣٥‬‬
‫ﻏﻤﻲ ﺑﺰﻳﺎﺩﺓ ﻳﺎﺀ ﻭﺗﺸﺪﻳﺪ ﺍﳌﻴﻢ ﻭﲣﻔﻴﻔﻬﺎ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻏﻤﻲ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﺃﻱ ﺍﺳﺘﻌﺠﻢ‪ ،‬ﻭﰲ‬ ‫ﺛﻼﺛﲔ " ﻭﻗﺼﺪ ﺑﺬﻟﻚ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ "‪ ،‬ﰒ ﺍﺳﺘﻈﻬﺮ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺭﻭﺍﻳﺔ ﻏﱯ ﺑﻔﺘﺢ ﺍﳌﻌﺠﻤﺔ ﻭﲟﻮﺣﺪﺓ ﻣﻜﺴﻮﺭﺓ ﻋﻦ ﺍﻟﻐﺒﺎﻭﺓ ﻭﻫﻲ ﻋﺪﻡ ﺍﻟﻔﻄﻨﺔ ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻤﻲ‬ ‫ﺃﻳﻀﺎ " ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ﻭﺣﺒﺲ ﺍﻹﻬﺑﺎﻡ ﰲ ﺍﻟﺜﺎﻟﺜﺔ " ﺍﻫـ‪.‬‬
‫ﺑﻔﺘﺢ ﺍﳌﻬﻤﻠﺔ ﻭﻛﺴﺮ ﺍﳌﻴﻢ ﳐﻔﻔﺔ ﺃﻱ ﺍﻟﺘﺒﺲ ﺃﻭ ﺧﻔﻲ ) َﻋ ﹶﻠ ْﻴﻜﹸﻢ ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ ﺭﻭﺍﻩ‬ ‫ﰒ ﻗﺎﻝ ﰲ ﺝ ‪ " :١٢١/ ٤‬ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺃﻱ ﺍﻧﻈﺮﻭﺍ‬
‫ﺍﻟﺸﻴﺨﺎﻥ ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ( ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻔﺴﺮﺓ ﻟﺮﻭﺍﻳﺔ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺑﻀﻢ ﺍﻟﺪﺍﻝ‬ ‫ﰲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﺍﺣﺴﺒﻮﺍ ﲤﺎﻡ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﻳﺮﺟﺢ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮ ﺍﳌﺼﺮﺣﺔ ﺑﺎﳌﺮﺍﺩ‬
‫ﻭﻛﺴﺮﻫﺎ ﻭﺍﳌﻌﲎ ﻗﺪﺭﻭﺍ ﻟﻪ ﲤﺎﻡ ﺍﻟﻌﺪﺩ ﺛﻼﺛﲔ ﻳﻮ ‪‬ﻣﺎ " ﺍﻫـ‪.‬‬ ‫ﻭﻫﻲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻗﻮﻟﻪ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ " ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺃﻭﱃ ﻣﺎ ﻓﺴـﺮ ﺍﳊﺪﻳﺚ‬
‫ﻭﰲ ﻛﺘﺎﺏ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠١٤‬ﻫـ‬ ‫ﺑﺎﳊﺪﻳﺚ " ﺍﻫـ‪.‬‬
‫ﺝ‪) ٤٦٢ /٤‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪) " :‬ﻓﺈﻥ ﹸﻏ ﱠﻢ(‪ :‬ﺃﻱ‪ :‬ﻏﻄﻲ ﺍﳍﻼﻝ ﰲ ﻟﻴﻠﺔ ﺍﻟﺜﻼﺛﲔ‬ ‫ﰒ ﺍﺳﺘﻌﺮﺽ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺑﻠﻔﻆ " ﻓﺄﻛﻤﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ " ﻭﻣﻨﻬﺎ " ﻓﺈﻥ‬
‫)ﻋﻠﻴﻜﻢ(‪ :‬ﺃﻱ‪ :‬ﺃﻭﻟﻪ ﺃﻭ ﺀﺍﺧﺮﻩ ﻗﺎﻝ ﺍﻟﻄﻴـﱯ‪ :‬ﺃﻱ ﺳﺘﺮ ﺍﳍﻼﻝ ﺑﻐﻴﻢ‪ ،‬ﻣﻦ ﻏﻴﻤﺖ ﺍﻟﺸﻰﺀ ﺇﺫﺍ‬ ‫ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﻌﺪﻭﺍ ﺛﻼﺛﲔ ﻳﻮﻣﺎ " ﻭﻣﻨﻬﺎ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺩ "‪.‬‬
‫ﻏﻄﻴﺘﻪ‪ ،‬ﻭﰲ ﻏﻢ ﺿﻤﲑ ﺍﳍﻼﻝ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻨﺪ‪‬ﺍ ﺇﱃ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ‪ ،‬ﲟﻌﲎ ﺇﻥ ﻛﻨﺘﻢ‬ ‫ﰒ ﻗﺎﻝ‪ " :‬ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺻﺤﺤﻪ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ " ﻛﺎﻥ‬
‫ﻣﻐﻤﻮﻣ‪‬ﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺗﺮﻙ ﺫﻛﺮ ﺍﳍﻼﻝ ﻟﻼﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ‪) .‬ﻓﺎﻗﺪِﺭﻭﺍ(‪ :‬ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻳﻀﻢ ﻭﰲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺘﺤﻔﻆ ﻣﻦ ﺷﻌﺒﺎﻥ ﻣﺎ ﻻ ﻳﺘﺤﻔﻆ ﻣﻦ ﻏﲑﻩ ﰒ ﻳﺼﻮﻡ ﻟﺮﺅﻳﺔ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺈﻥ ﻏﻢ‬
‫ﺍﳌﻐﺮﺏ ﺍﻟﻀﻢ ﺧﻄﺄ )ﻟﻪ( ﺃﻱ‪ :‬ﻟﻠﻬﻼﻝ‪ ،‬ﻭﺍﳌﻌﲎ ﻗﺪ‪‬ﺭﻭﺍ ﳍﻼﻝ ﺍﻟﺸﻬﺮ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻄﻴـﱯ‪:‬‬ ‫ﻋﻠﻴﻪ ﻋﺪ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﰒ ﺻﺎﻡ "‪ .‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﺃﻳﻀﺎ " ﺍﻫـ ﻛﻼﻡ ﺍﳊﺎﻓﻆ‪.‬‬
‫ﺃﻱ‪ :‬ﻓﺎﻗﺪﺭﻭﺍ ﻋﺪﺩ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﻓﻴﻪ ﺛﻼﺛﲔ ﻳﻮﻣ‪‬ﺎ‪ ،‬ﺇﺫ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺍﻟﺸﻬﺮ ﻭﺩﻭﺍﻡ ﺧﻔﺎﺀ‬ ‫ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻟﻺﻣﺎﻡ ﺍﻟﺴﻨﺪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١١٣٨‬ﻫـ ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‬
‫ﺍﳍﻼﻝ ﻣﺎ ﺃﻣﻜﻦ ﺃﻱ ﻗﺒﻞ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﺟﻌﻠﻮﺍ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻳﻌﲎ ﺣﻘﻘﻮﺍ‬ ‫)ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ " :‬ﻋﻦ َﻋﺒ‪‬ﺪ ﺍﻟﹼﻠ ِﻪ ﺑ‪‬ﻦ ﻋ‪َ ‬ﻤ َﺮ ﻗﹶﺎ ﹶﻝ‪َ " :‬ﺳ ِﻤ ‪‬ﻌﺖ‪َ ‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍﻟﹼﻠ ِﻪ ‪‬‬
‫ﻣﻘﺎﺩﻳﺮ ﺃﻳﺎﻡ ﺷﻌﺒﺎﻥ ﺣﱴ ﺗﻜﻤﻠﻮﺍ ﺛﻼﺛﲔ ﻳﻮ ‪‬ﻣﺎ ﺍﻫـ ﻭﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺈﻛﻤﺎﻝ‬ ‫ﻼ ﹶﻝ ﹶﻓﺼُﻮﻣُﻮﺍ ﻭَﺇﺫﹶﺍ َﺭﹶﺃْﻳُﺘﻤُﻮ ُﻩ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮُﻭﺍ ﻓﹶﺈ ﹾﻥ ﹸﻏ ّﻢ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻓﹶﺎ ﹾﻗ ُﺪﺭُﻭﺍ ﹶﻟﻪُ "‪.‬‬
‫َﻳﻘﹸﻮ ﹸﻝ‪ " :‬ﺇﺫﹶﺍ َﺭﹶﺃْﻳﺘُﻢُ ﺍﹾﻟ ِﻬ ﹶ‬
‫ﺕ ﺍﻟﺸﻰ َﺀ ﺃﻗﺪﺭﻩ ﻗﺪﺭ‪‬ﺍ ﲟﻌﲎ ﻗﺪﺭﺗﻪ ﺗﻘﺪﻳﺮ‪‬ﺍ " ﺍﻫـ‪.‬‬
‫ﺍﻟﻌﺪﺩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪﺭ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﺟﻮﺯ ﻛﺴﺮﻫﺎ ﺃﻱ ﻗﺪﺭﻭﺍ ﻟﻪ ﲤﺎﻡ ﺍﻟﻌﺪﺩ‬
‫ﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٥١٦‬ﻫـ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪،‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻷﰊ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮ ‪‬‬ ‫ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻼ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺗﻔﺴﲑ ﺀﺍﺧﺮ " ﺍﻫـ‪.‬‬
‫ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺼﻮﻡ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ‪ ،‬ﺝ‪) ١٣٦ /٤‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﻌﻼﻡ ﺑﺸﺮﺡ ﺍﻹﻋﻼﻡ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻟﻠﺸﻴﺦ ﺃﰊ ﳛﲕ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‬
‫ﰊ )ﺍ ﹸﳌَﺘ َﻮﻓﹶﻰ ﺳﻨﺔ ‪٣٨٨‬ﻫـ( ﻭﻗﻮﻟﻪ‪ " :‬ﻓﺎﻗﺪُﺭﻭﺍ ﻟﻪ " ﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ ﻟﻪ ﺑﺈﻛﻤﺎ ِﻝ ﺍﻟﻌﺪﺩ‬
‫ﺍﳋﻄﺎ ﱡ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﺍﳋﺰﺭﺟﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٩٢٥‬ﻫـ )ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﺻﺤﻴﻔﺔ ‪٣٤٠-٣٣٩‬‬
‫ﺕ ﺍﻟﺸﻰ َﺀ ﺃﻗﺪ‪‬ﺭﻩ ﻭﺃﻗ ِﺪﺭﻩ ﻗﺪ ‪‬ﺭﺍ ﲟﻌﲎ‪ :‬ﻗﺪﺭﺗﻪ ﺗﻘﺪﻳ ‪‬ﺮﺍ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﺛﻼﺛﲔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﹶﻗﺪَﺭ ‪‬‬ ‫ﱯ ‪) " :‬ﺇﺫﺍ ﺭﺃْﻳُﺘﻤُﻮ ُﻩ( ﺃﻱ‬
‫ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬
‫‪]﴾ ∩⊄⊂∪ tβρâ‘ω≈s)ø9$# zΝ÷èÏΨsù $tΡö‘y‰s)sù‬ﺳﻮﺭﺓ ﺍﳌﺮﺳﻼﺕ[ " ﺍﻫـ‪.‬‬ ‫ﻭﺗﻌﺎﱃ ﴿‬ ‫ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ ) ﹶﻓﺼُﻮﻣُﻮﺍ( ﻣﻦ ﺍﻟﻐﺪ )ﻭﺇﺫﺍ َﺭﹶﺃْﻳُﺘﻤُﻮ ُﻩ( ﺃﻱ ﻫﻼﻝ ﺷﻮﺍﻝ‬
‫) ﹶﻓﹶﺄ ﹾﻓﻄِﺮﻭﺍ( ﻣﻦ ﺍﻟﻐﺪ )ﻓﹶﺈ ﹾﻥ ﹸﻏ ﱠﻢ( ِﺑ َ‬
‫ﻀ ِﻢ ﺍﳌﻌﺠﻤﺔ ﻭﺗﺸﺪﻳﺪ ﺍﳌﻴﻢ ﺃﻱ ﺳﺘﺮ ﺍﻟﻐﻴﻢ ﺃﻭ ﻏﲑﻩ ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫‪٣٨‬‬ ‫‪٣٧‬‬
‫ﺍﺟﺘﻤﺎﻋﻬﻢ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳌﻌﺘﻤﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻟﺰﻣﻮﺍ ﺍﻟﻨﺎﺱ ﺑﺎﻷﺧﺬ‬ ‫ﻓﺼﻞ‬
‫ﺑﻜﻼﻡ ﺍﻟﻔﻠﻜﻴﲔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺄﺧﺬ ﺑﻜﻼﻣﻬﻢ ﺍﻋﺘﱪﻭﻩ ﺧﺎﺭﺟﺎ ﻋﻦ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺫﺍﻙ‬ ‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬
‫ﺍﻟﻘﻮﻝ ﻟﺒﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺭﺩﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﺬﻩ ﻧﺼﻮﺻﻬﻢ‪:‬‬
‫ﻗﺎﻟﻮﺍ‪ " :‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺸﺨﲑ ﻭﻗﻮﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻭﻗﻮﻝ ﺍﺑﻦ ﺳﺮﻳﺞ ﻣﻦ‬
‫ﻓﻔﻲ ﻛﺘﺎﺏ ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ "‪.‬‬
‫‪ ٥٤٣‬ﻫـ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺝ‪ ١٥٢ /٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ )ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻗﺎﻝ ﺭﺍﺩﺍ ﻗﻮﻝ ﺍﺑﻦ ﺳﺮﻳﺞ‪:‬‬
‫ﺍﻟﺮﺩ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٤٦٣‬ﻫـ‪ " :‬ﻻ ﻳﺼﺢ ﻋﻦ ﻣﻄﺮﻑ‪ ،‬ﻭﺃﻣﺎ ﺍﺑﻦ‬
‫ﻗﻮﻟﻪ ‪ " : ‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺃﻱ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ‪ ،‬ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﳌﻦ ﺧﺼﻪ ﺍﷲ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫ﻗﺘﻴﺒﺔ ﻓﻠﻴﺲ ﻫﻮ ﳑﻦ ﻳﻌﺮﺝ ﻋﻠﻴﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ "‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺝ ‪٣‬‬
‫" ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ " ﺧﻄﺎﺏ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﺭﺿﻲ ﺍﷲ‬
‫‪) ٤١٥ /‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(‪ " :‬ﻭﲰﻌﺖ ﺷﻴﺨﻲ ﺍﻟﻌﺮﺍﻗﻲ )ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٨٠٦‬ﻫـ( ﻳﻘﻮﻝ‪:‬‬
‫ﻋﻨﻪ ‪ :‬ﻭﻫﺬﻩ ﻫﻔﻮﺓ ﻻ ﻣﺮﺩ ﳍﺎ‪... ،‬ﻭﻛﺄﻧﻚ ﱂ ﺗﻘﺮﺃ ﻗﻮﻟﻪ‪ " :‬ﺃﻣﺎ ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﳓﺴﺐ ﻭﻻ‬
‫ﻛﺎﻥ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻛﺜﲑ ﺍﻟﻐﻠﻂ " ﺍﻫـ‪.‬‬
‫ﻧﻜﺘﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ "‪ ،‬ﻭﺃﺷﺎﺭ ﺑﻴﺪﻳﻪ ﺍﻟﻜﺮﳝﺘﲔ ﺛﻼﺙ ﺇﺷﺎﺭﺍﺕ‪ ،‬ﻭﺧﻨﺲ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺫﻛﺮ ﰲ ﻛﺘﺎﺑﻪ " ﺍﳌﺴﺎﺋﻞ ﻭﺍﻷﺟﻮﺑﺔ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ " ﺹ ‪) ٩٣‬ﺩﺍﺭ‬
‫ﺑﺈﻬﺑﺎﻣﻪ ﰲ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﺘﱪﺃ ﻣﻦ ﺍﳊﺴﺎﺏ ﺍﻷﻗﻞ ﺑﺎﻟﻌﻘﺪ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻣﺒﻴﻨ‪‬ﺎ ﺑﺎﻟﻴﺪﻳﻦ ﺗﻨﺒﻴﻬ‪‬ﺎ‬
‫ﺍﺑﻦ ﻛﺜﲑ( ﺃﻥ ﻗﻮﻟﻪ ‪ " : ‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ‪ ": ‬ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ " ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻝ‬
‫ﻋﻠﻰ ﺍﻟﺘﱪﻱ ﻋﻦ ﺃﻛﺜﺮ ﻣﻨﻪ "‪ .‬ﰒ ﺗﺎﺑﻊ ﺭﺩﻩ ﻋﻠﻰ ﺍﺑﻦ ﺳﺮﻳﺞ‪ " :‬ﻓﻜﺄﻥ ﻭﺟﻮﺏ ﺭﻣﻀﺎﻥ ﺟﻌﻠﻪ‬
‫ﺍﺑﻦ ﺳﺮﻳﺞ ﻓﻬﻮ ﰲ ﺣﻖ ﺍﻟﻌﺎﺭﻑ ﺑﺎﳊﺴﺎﺏ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻹﻏﻤﺎﺀ ‪.‬‬
‫ﳐﺘﻠﻒ ﺍﳊﺎﻝ ﳚﺐ ﻋﻠﻰ ﻗﻮﻡ ﲝﺴﺎﺏ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻭﻋﻠﻰ ﺀﺍﺧﺮﻳﻦ ﲝﺴﺎﺏ ﺍﳉﻤﻞ ﺇ ﹼﻥ ﻫﺬﺍ‬
‫ﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﻨﺒﻼﺀ ﻓﻜﻴﻒ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ " ﰒ ﻗﺎﻝ‪ " :‬ﻗﻮﻟﻪ‪ " :‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ "‬ ‫ﺇﺧﻮﺓ ﺍﻹﳝﺎﻥ‬
‫ﻓﻌﻠﻖ ﺍﳊﻜﻢ ﺑﺎﻟﺮﺅﻳﺔ ﻭﻫﻲ ﳑﻜﻨﺔ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ﻭﻫﻜﺬﺍ ﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﻓﺒﻌﺪ ﺃﻥ ﻧﻘﻠﻨﺎ ﺇﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺇﺛﺒﺎﺕ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻛﻼﻡ ﺃﻫﻞ‬
‫ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺑﻴﻨﺔ ﺑﻴﺎﻥ ﻣﺸﺎﻫﺪﺓ ﻷﻥ ﻓﻴﻬﺎ ﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ ﻭﺍﻟﻔﻄﻦ ﻭﺍﻟﻐﺎﻓﻞ ﻭﻛﻠﻬﻢ‬ ‫ﺍﳊﺴﺎﺏ ﻭﺍﳌﻨﺠﻤﲔ‪ ،‬ﺑﻘﻲ ﻟﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﺃﻣﺮﺍ ﻭﻫﻮ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﺤﺎﺳﺐ ﺃﻥ ﻳﺼﻮﻡ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ‬
‫ﻳﺸﺘﺮﻙ ﰲ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻭﻬﺑﺬﺍ ﺍﻷﺻﻞ ﻳﺒﻄﻞ ﻣﺎ ﺭ‪‬ﻭﻯ ﻋﻦ ﺍﺑﻦ ﺷﺮﻳﺢ ﻭﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺍﻟﺘﻌﻠﻖ‬ ‫ﺣﺴﺎﺑﺎﺗﻪ ﺃﻡ ﻻ‪ ،‬ﻗﺎﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ :‬ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺇﳕﺎ ﳚﻮﺯ‬
‫ﺑﺪﻗﺎﺋﻖ ﺍﻟﻨﺠﻮﻡ ﻭﺩﺭﺟﺎ‪‬ﺎ " ﺍﻫـ‪.‬‬ ‫ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﳋﺎﺻﺔ ﻧﻔﺴﻪ ﺑﺸﺮﻁ ﺍﻹﻏﻤﺎﺀ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺜﺒﺖ ﺭﻣﻀﺎﻥ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ‬
‫ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻛﻼﻡ ﺃﻫﻞ ﺍﳊﺴﺎﺏ‪.‬‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻳﻮﺳﻒ‬
‫ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﳒﺪ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻳﻌﻤﻤﻮﻥ ﻭﳛﺮﻓﻮﻥ ﻣﺮﺍﺩ ﻣﻦ ﻧﻘﻠﻮﺍ ﻋﻨﻬﻢ ﺑﺬﻛﺮ ﺃﲰﺎﺋﻬﻢ‬
‫ﺍﻟﺰﺭﻗﺎﱐ ﺍﳌﺼﺮﻱ ﺍﻷﺯﻫﺮﻱ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪١١٢٢‬ﻫـ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ‪) ١٨٧ /٢‬ﺩﺍﺭ‬
‫ﻟﻴﻮﳘﻮﺍ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺆﻳﺪﻭﻥ ﺃﻓﻜﺎﺭﻫﻢ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﻭﳘﻮﺍ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﺎ ﻗﺎﻟﻮﻩ ﰲ‬
‫ﺍﻟﻔﻜﺮ( ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪) " :‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ( ﻬﺑﻤﺰﺓ ﻭﺻﻞ ﻭﺿﻢ ﺍﻟﺪﺍﻝ ﺗﺄﻛﻴﺪ ﻟﻘﻮﻟﻪ‪ " :‬ﻻ ﺗﺼﻮﻣﻮﺍ‬

‫‪٤٠‬‬ ‫‪٣٩‬‬
‫ﺃﺭﺍﺩﻩ ﺍﺑﻦ ﺳﺮﻳﺞ ﻭﻗﺎﻝ ﺑﻪ ﰲ ﺣﻖ ﺍﻟﻌﺎﺭﻑ ﻬﺑﺎ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﺮﻭﻳﺎﱐ ﻋﻨﻪ ﺃﻧﻪ ﱂ ﻳﻘﻞ‬ ‫ﺣﱴ ﺗﺮﻭﺍ ﺍﳍﻼﻝ " ﺇﺫ ﺍﳌﻘﺼﻮﺩ ﺣﺎﺻﻞ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺛﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺍﳌﺆﻛﺪﺓ ﻋﻨﺪ ﺍﳌﺨﺎﻟﻒ‬
‫ﺑﻮﺟﻮﺑﻪ ﺑﻞ ﲜﻮﺍﺯﻩ‪ .‬ﻭﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ‪ :‬ﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ ﻣﻌﻨﺎﻩ ﲝﺴﺎﺏ ﺍﳌﻨﺠﻤﲔ ﺑﻘـﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫ﺷﺒﻬﺔ ﲝﺴﺐ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ "‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﻭﺍﳉﻤﻬﻮﺭ‪ :‬ﻣﻌﻨﺎﻩ ﻗﺪ‪‬ﺭﻭﺍ ﻟﻪ‬
‫∪∉⊇∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ[ ﻭﺍﻵﻳﺔ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻻﻫﺘﺪﺍﺀ‬ ‫‪tβρ߉tGöκu‰ öΝèδ ÄΝôf¨Ζ9$$Î/uρ‬‬ ‫﴿‬ ‫ﲤﺎﻡ ﺍﻟﻌﺪﺩ ﺛﻼﺛﲔ ﻳﻮ ‪‬ﻣﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ‪‬ﺭﺕ ﺍﻟﺸﻰﺀ ﻭﺃﻗﺪﺭﺗﻪ ﻭﻗﺪ‪‬ﺭﺗﻪ ﲟﻌﲎ ﺍﻟﺘﻘﺪﻳﺮ ﺃﻱ ﺍﻧﻈﺮﻭﺍ ﰲ‬
‫ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﺍﺣﺴﺒﻮﺍ ﺛﻼﺛﲔ ﻳﻮ ‪‬ﻣﺎ ﻛﻤﺎ ﺟﺎﺀ ﻣﻔﺴ ‪‬ﺮﺍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻼﺣﻖ‪ ،‬ﻭﻟﺬﺍ ﺃﺗﻰ ﺑﻪ ﺍﻹﻣﺎﻡ‬
‫ﰲ ﺍﻟﺴﲑ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺣﺴﺎﺏ ﺍﳌﻨﺠﻤﲔ ﻷﻥ ﺍﻟﻨﺎﺱ ﻟﻮ‬
‫ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻔﺴﺮ‪ ،‬ﻭﻟﺬﺍ ﱂ ﳚﺘﻤﻌﺎ ﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﺑﻞ ﺗﺎﺭﺓ ﻳﺬﻛﺮ ﻫﺬﺍ ﻭﺗﺎﺭﺓ ﻳﺬﻛﺮ ﻫﺬﺍ‪،‬‬
‫ﻛﻠﻔﻮﺍ ﺫﻟﻚ ﻟﺸﻖ ﻋﻠﻴﻬﻢ ﻷﻧﻪ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺃﻓﺮﺍﺩ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﺇﳕﺎ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓﻪ‬
‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻣﻌﻨﺎﻩ ﺿﻴﻘﻮﺍ ﻟﻪ ﻭﻗﺪﺭﻭﻩ ﲢﺖ ﺍﻟﺴﺤﺎﺏ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﲪﺪ ﻭﻏﲑﻩ ﳑﻦ ﳚﻮ‪‬ﺯ ﺻﻮﻡ‬
‫ﲨﺎﻫﲑﻫﻢ " ﺍﻫـ‪ .‬ﻭﻣﺜﻞ ﺫﻟﻚ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ‪.١٢٣-١٢٢/٤‬‬
‫ﻟﻴﻠﺔ ﺍﻟﻐﻴﻢ ﻋﻦ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﺞ‪ :‬ﻣﻌﻨﺎﻩ ﻗﺪ‪‬ﺭﻭﻩ ﲝﺴﺐ ﺍﳌﻨﺎﺯﻝ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻟﻪ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺇﻛﻤﺎﻝ ﺍﳌﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺍﻟﻴﺤﺼﱯ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٤٤‬ﻫـ ﺑﺎﺏ‬ ‫ﻣﻦ ﺍﶈﺪﺛﲔ ﻭﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻻ ﻳﺼﺢ ﻋﻦ ﻣﻄﺮﻑ‪ ،‬ﻭﺃﻣﺎ‬
‫ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﻟﻔﻄﺮ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﰲ ﺃﻭﻟﻪ ﺃﻭ ﺀﺍﺧﺮﻩ‬ ‫ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻓﻠﻴﺲ ﻫﻮ ﳑﻦ ﻳﻌﺮﺝ ﻋﻠﻴﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﺧﻮﻳﺰﻣﻨﺪﺍﺩ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﺝ ‪ ٤‬ﺹ ‪ ٨‬ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﻣﺎ ﻧﺼﻪ‪:‬‬ ‫ﻭﺍﳌﻌﺮﻭﻑ ﻋﻨﻪ ﻣﺜﻞ ﺍﳉﻤﻬﻮﺭ‪ .‬ﻭﻧﻘﻞ ﺍﻟﺒﺎﺟﻲ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻋﻦ ﺍﻟﺪﺍﻭﺩﻱ ﻭﻗﺎﻝ‪ :‬ﻻ ﻳﻌﻠﻢ ﺃﺣﺪ‬
‫" ﱂ ﳛﻚ ﻣﺬﻫﺐ ﺍﻟﺼﻮﻡ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻨﺠﻮﻡ ﺇﺫﺍ ﻏﻢ ﺍﳍﻼﻝ ﺇﻻ ﻋﻦ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻗﺎﻟﻪ ﺇﻻ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻳﻌﺘﱪ ﰲ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﳌﻨﺠﻤﲔ ﻭﺍﻹﲨﺎﻉ ﺣﺠﺔ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﺍﻟﺸﺨﲑ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﺑﻞ ﻣﻦ ﺍﳌﺨﻀﺮﻣﲔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﻭﻟﻴﺘﻪ ﱂ ﻳﻔﻌﻞ‪ ،‬ﻭﺣﻜﻰ ﺍﺑﻦ‬ ‫ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺃﺣﺪ ﺭﺟﻊ ﺇﱃ ﺍﻟﺮﺅﻳﺔ ﻭﱂ ﻳﻌﺘﺪ ﲟﺎ ﺻﺎﻡ ﻋﻠﻰ ﺍﳊﺴﺎﺏ‪ ،‬ﻓﺈﻥ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﻗﻀﺎﺀ‬
‫ﺷﺮﻳﺢ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺜﻠﻪ ﻭﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﳌﻮﺟﻮﺩ ﰲ ﻛﺘﺒﻪ ﺧﻼﻑ ﻫﺬﺍ‬ ‫ﺷﻰﺀ ﻣﻦ ﺻﻮﻣﻪ ﻗﻀﺎﻩ‪ ،‬ﻭﺳﺒﻘﻪ ﺇﱃ ﺫﻟﻚ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻓﻘﺎﻝ‪ :‬ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﺇﺫﺍ‬
‫ﻭﻣﻮﺍﻓﻘﺘﻪ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻥ ﻣﻌﲎ " ﺍﻗﺪﺭﻭﺍ ﻟﻪ " ﰲ ﺍﻷﻳﺎﻡ ﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻛﻤﺎ‬ ‫ﱂ ﻳﺮ ﺍﳍﻼﻝ ﻣﻊ ﺍﻟﺼﺤﻮ ﻻ ﳚﺐ ﺑﺈﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‬
‫ﻓﺴﺮﻩ ﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺣﺪﻳﺜﻪ ﺍﻵﺧﺮ ﺑﻘﻮﻟﻪ " ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ ﺛﻼﺛﲔ " ﻭﰲ‬ ‫ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻫﻜﺬﺍ ﺃﻃﻠﻖ ﻭﱂ ﻳﻔﺼﻞ ﺑﲔ ﺣﺎﺳﺐ ﻭﻏﲑﻩ‪ ،‬ﻓﻤﻦ ﻓﺮ‪‬ﻕ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻥ ﳏﺠﻮﺟﹰﺎ‬
‫ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ " ﻭﳍﺬﺍ ﺃﺩﺧﻞ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳌﺒﲔ‬ ‫ﺑﺎﻹﲨﺎﻉ ﻗﺒﻠﻪ‪ .‬ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻋﻦ ﺍﺑﻦ ﺳﺮﻳﺞ ﺃﻥ ﻗﻮﻟﻪ‪ " :‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﺧﻄﺎﺏ ﳌﻦ ﺧﺼﻪ‬
‫ﺇﺛﺮ ﺍﻷﻭﻝ ﰲ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻛﺎﳌﻔﺴﺮ ﻟﻪ ﻭﺍﻟﺮﺍﻓﻊ ﻹﺷﻜﺎﻟﻪ‪ ،‬ﺬﻳﺒﺎ ﻟﻠﺘﺄﻟﻴﻒ ﻭﺇﺗﻘﺎﻧﺎ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻗﻔﻰ‬ ‫ﺍﷲ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻥ ﻗﻮﻟﻪ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪّﺓ " ﺧﻄﺎﺏ ﻟﻠﻌﺎﻣﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﻓﺼﺎﺭ ﻭﺟﻮﺏ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺃﺛﺮﻩ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﻠﻒ ﺍﻷﻣﺔ ﺣﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﻭﺍﳌﻨﺎﺯﻝ ﻟﺸﻖ ﻋﻠﻴﻬﻢ ﻭﻟﺒﲔ ﺫﻟﻚ‬ ‫ﺭﻣﻀﺎﻥ ﻋﻨﺪﻩ ﳐﺘﻠﻒ ﺍﳊﺎﻝ ﳚﺐ ﻋﻠﻰ ﻗﻮﻡ ﲝﺴﺎﺏ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻋﻠﻰ ﺀﺍﺧﺮﻳﻦ ﲝﺴﺎﺏ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺑﲔ ﳍﻢ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ " ﺍﻫـ‪.‬‬ ‫ﺍﻟﻌﺪﺩ ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﻨﺒﻼﺀ ﺍﻧﺘﻬﻰ‪ .‬ﺑﻞ ﻫﻮ ﲢﻜﻢ ﳏﺠﻮﺝ ﺑﺎﻹﲨﺎﻉ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪:‬‬
‫ﻣﻌﺮﻓﺔ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﻫﻮ ﻣﻌﺮﻓﺔ ﺳﲑ ﺍﻷﻫﻠﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﺮﻓﺔ ﺍﳊﺴﺎﺏ ﻓﺄﻣﺮ ﺩﻗﻴﻖ ﳜﺘﺺ ﲟﻌﺮﻓﺘﻪ‬
‫ﺀﺍﺣﺎﺩ‪ ،‬ﻓﻤﻌﺮﻓﺔ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﺗﺪﺭﻙ ﺑﺄﻣﺮ ﳏﺴﻮﺱ ﻳﺪﺭﻛﻪ ﻣﺮﺍﻗﺐ ﺍﻟﻨﺠﻮﻡ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ‬

‫‪٤٢‬‬ ‫‪٤١‬‬
‫ﺍﺳﺘﺤﻞ ﺇﻓﻄﺎﺭﻩ ﻓﻀﻼ ﻋﻦ ﻋﺪ‪‬ﻩ ﻭﺍﺟ‪‬ﺒﺎ ﺻﺎﺭ ﻛﺎﻓ ‪‬ﺮﺍ‪ .‬ﻭﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻣﺎ ﻧﻘﻠﻪ ﺻﺎﺣﺐ ﺍﻟﻨﻬﺎﻳﺔ ﻋﻨﻪ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺑﻪ ﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ ﻋﻠﻰ ﺻﺤﺎﺡ ﺍﻵﺛﺎﺭ ﺝ‪ ٢١٣/٢‬ﻃﺒﻊ ﺩﺍﺭ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ " ﺧﻄﺎﺏ ﻟﻠﻌﺎﻣﺔ‪ ،‬ﻭﺃﻏﺮﺏ ﻣﻨﻪ ﻋﻤﻞ ﺻﺎﺣﺐ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻧﻘﻞ ﻛﻼﻣﻪ‬ ‫ﺍﻟﻔﻜﺮ‪ ،‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻗﻮﻟﻪ ﰲ ﺍﳍﻼﻝ‪ " :‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ﻣﻮﺻﻮﻟﺔ ﺍﻷﻟﻒ‪ ،‬ﺭﻭﻳﻨﺎﻩ‬
‫ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ ﺍﳌﻮﻫﻢ ﻗﺒﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻨﻘﻞ ﻛﻼﻣﻪ ﺇﻻ ﺑﻨﻴﺔ ﺍﻟﺮﺩ ﻋﻠﻴﻪ "‬ ‫ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﻛﺴﺮﻫﺎ ﻣﻌﻨﺎﻩ‪ :‬ﻗﺪﺭﻭﺍ ﻟﻪ ﻋﺪﺩ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﺣﱴ ﺗﻜﻤﻠﻮﻫﺎ‪ ،‬ﻛﻤﺎ ﻓﺴﺮﻩ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻫـ ﻣﻦ ﻛﺘﺎﺏ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‪.‬‬ ‫ﺍﻷﺧﺮﻯ " ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ "‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺫﻫﺐ ﺍﺑﻦ ﺳﺮﻳﺞ ﻣﻦ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺧﻄﺎﺏ ﳌﻦ ﺧﺺ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﺣﺴﺎﺏ ﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﺃﻱ ﳛﻤﻞ ﻋﻠﻰ‬
‫ﻭﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﻟﻺﻣﺎ ِﻡ ﺍﳌﻨﺎﻭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٣١‬ﻫـ ﺣﺮﻑ‬
‫ﺣﺴﺎﻬﺑـﺎ‪ ،‬ﻭﺇﻛﻤﺎﻝ ﺍﻟﻌﺪﺓ‪ :‬ﺧﻄﺎﺏ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻭﱂ ﻳﻮﺍﻓﻘﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺍﻟﺼﺎﺩ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﺃﺧﺬ ﺍﺑﻦ ﺳﺮﻳﺞ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﻦ ﻗﻮﻟﻪ ﻫﻨﺎ " ﻓﺄﻛﻤﻠﻮﺍ " ﻭﻣﻦ ﻗﻮﻟﻪ‬
‫ﻫﺬﺍ " ﺍﻫـ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪.‬‬
‫ﰲ ﺧﱪ ﺀﺍﺧﺮ " ﻓﺎﻗﺪﺭﻭﺍ " ﺑﺄﻧﻪ ﳚﻮﺯ ﺍﻟﺼﻮﻡ ﲝﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﻟﻠﻤﻨﺠﻢ ﻗﺎﻝ‪ " :‬ﻓﺎﻗﺪﺭﻭﺍ "‬
‫ﻟﻠﺨﻮﺍﺹ " ﻭﺃﻛﻤﻠﻮﺍ " ﻟﻠﻌﻮﺍﻡ ﻷﻥ ﺍﻟﻘﻤﺮ ﻳﻌﺮﻑ ﻭﻗﻮﻋﻪ ﺑﻌﺪ ﺍﻟﺸﻤﺲ ﺑﺎﳊﺴﺎﺏ ﻭﺭﺩ ﺑﺎﳌﻨﻊ‬ ‫ﻭﰲ ﻛﺘﺎﺏ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺝ‪) ٤٦٢ / ٤‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ(‬
‫ﻷﻥ ﺍﻟﺸﺮﻉ ﻋﻠﻖ ﺍﳊﻜﻢ ﺑﺎﻟﺮﺅﻳﺔ ﻓﻼ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ ﻣﻘﺎﻣﻪ " ﺍﻫـ‪.‬‬ ‫ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﺞ‪ ":‬ﻓﺎﻗﺪﺭﻭﺍ "ﺧﻄﺎﺏ ﳌﻦ ﺧﺼﻪ ﺍﷲ ﻬﺑﺬﺍ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪ " :‬ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ " ﺧﻄﺎﺏ ﻟﻠﻌﺎﻣﺔ ﺍﻫـ ﻭﻫﻮ ﻣﺮﺩﻭﺩ ﳊﺪﻳﺚ‪ " :‬ﺇﻧﺎ ﺃ ﱠﻣ ﹲﺔ ﹸﺃ ِّﻣﻴﺔ‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻔﻄﺮ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺄﺧﺬ ﻬﺑﺬﺍ ﺍﳊﺴﺎﺏ ﺍﻫـ‪.‬‬ ‫ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴُﺐ " ﻓﺈﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺸﻬﺮ ﻟﻴﺴﺖ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺝ ‪ ٨١/١‬ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﻳﺰﻋﻤﻪ ﺃﻫﻞ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻟﻺﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻘﻮﻝ ﺍﳌﻨﺠﻤﲔ‪ ،‬ﻭﻟﻮ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﻬﺮ ﻳﻜﻮﻥ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻳﺮﻳﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﻌﻞ ﻫﺬﺍ‬ ‫﴿ ‪töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù‬‬ ‫ﻳﺮﻯ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﳐﺎﻃ‪‬ﺒﺎ ﳋﲑ ﹸﺃﻣﱠﺔ ﹸﺃُﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ﺧﻄﺎ‪‬ﺑﺎ ﻋﺎ ‪‬ﻣﺎ‬
‫ﺍﻟﺼﻨﻴﻊ ﰲ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺍﺣﺘﻴﺎﻃﺎ ﻟﻠﺼﻮﻡ ﻭﻻ ﻳﺄﺧﺬ ﻬﺑﺬﺍ ﺍﳊﺴﺎﺏ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻻ ﻳﻔﻄﺮ‬
‫(∪∈∇⊇∩﴾]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ[ ﻭﻟﻘﻮﻟﻪ ‪ ‬ﺑﺎﳋﻄﺎﺏ ﺍﻟﻌﺎﻡ‪ " :‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ‬ ‫‪çµôϑÝÁuŠù=sù‬‬
‫ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ " ﺍﻫـ‪.‬‬
‫ﻟﺮﺅﻳﺘﻪ " ﻭﳌﺎ ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ " ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ ﺗﺮﻭﻩ " ﻭﳌﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ‬

‫‪g‬‬ ‫ﻓﺼﻞ‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ‪ " :‬ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﻳﺼﻮﻣﻮﻥ ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ‬
‫ﻳﻔﻄﺮﻭﻥ "‪ ،‬ﺑﻞ ﺃﻗﻮﻝ‪ :‬ﻟﻮ ﺻﺎﻡ ﺍﳌﻨﺠ ‪‬ﻢ ﻋﻦ ﺭﻣﻀﺎﻥ ﻗﺒﻞ ﺭﺅﻳﺘﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ﻳﻜﻮﻥ ﻋﺎﺻ‪‬ﻴﺎ‬
‫ﰲ ﺻﻮﻣﻪ‪ ،‬ﻭﻻ ﳛﺴﺐ ﻋﻦ ﺻﻮﻣﻪ ﺇﻻ ﺇﺫﺍ ﺛﺒﺖ ﺍﳍﻼﻝ ﻋﻠﻰ ﺧﻼﻑ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﺟﻌﻞ ﻋﻴﺪ ﺍﻟﻔﻄﺮ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻪ ﺍﻟﻔﺎﺳﺪ ﻳﻜﻮﻥ ﻓﺎﺳ ﹰﻘﺎ ﻭﲡﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﻗﻮﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ‬

‫‪٤٤‬‬ ‫‪٤٣‬‬
 ‫ﻓﺼﻞ‬ ‫ﻓﺼﻞ‬
‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬ ‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪]﴾ ∩⊇∇∈∪ çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù﴿ :‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ[‪.‬‬
‫ﺍﺳﺘﺪﻝ ﻫﺆﻻﺀ ﲝﺪﻳﺚ‪ " :‬ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣﻮﻥ‪ ،‬ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ ﺗﻔﻄﺮﻭﻥ‪ ،‬ﻭﺍﻷﺿﺤﻰ ﻳﻮﻡ‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﻟﻴﺲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪ ﴾ çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﻮﻩ‬
‫ﺗﻀﺤﻮﻥ "‪ .‬ﻟﺘﺄﻳﻴﺪ ﻫﻮﺍﻫﻢ ﻣﻊ ﺃ‪‬ﻢ ﳐﺎﻟﻔﻮﻥ ﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻓﻬﻮ ﻛﻤﺎ‬
‫ﻓﻬﻤﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬ ‫ﻭﺇﳕﺎ ﻣﻌﲎ ﺍﻵﻳﺔ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻓﻔﻲ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺀﺍﻱ ﺍﻟﻘﺮﺀﺍﻥ ﻟﻺﻣﺎﻡ‬
‫‪töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù‬‬ ‫ﺍﻟﻄﱪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٣١٠‬ﻫـ‪ " :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ‪﴿ :‬‬
‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٢٧٩‬ﻫـ‪ " :‬ﻓﺴﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻣﻌﲎ‬
‫‪ ﴾ çµôϑÝÁuŠù=sù‬ﻗﺎﻝ‪ :‬ﻫﻮ ﺇﻫﻼﻟﻪ ﺑﺎﻟﺪﺍﺭ‪ ،‬ﻳﺮﻳﺪ ﺇﺫﺍ ﻫﻞ ﻭﻫﻮ ﻣﻘﻴﻢ " ﺍﻫـ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﺍﻟﺼﻮ ‪‬ﻡ ﻭﺍﻟﻔﻄﺮ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻭ ِﻋﻈﹶﻢ ﺍﻟﻨﺎﺱ " ﺍﻫـ‪.‬‬
‫ﻭﰲ ﺍﳉـﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺀﺍﻥ‪ ،‬ﻟﻺﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪ ٦٧١‬ﻫـ ﰲ ﺗﻔﺴﲑ ﻫـﺬﻩ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٥٤٣‬ﻫـ ﰲ ﻛﺘﺎﺏ ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ‬ ‫ﺍﻵﻳﺔ‪ " :‬ﻭﻗﺎﻝ ﲨﻬﻮﺭ ﺍﻷﻣﺔ‪ :‬ﻣﻦ ﺷﻬﺪ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﺀﺍﺧﺮﻩ ﻓﻠﻴﺼﻢ ﻣﺎ ﺩﺍﻡ ﻣﻘﻴﻤﺎ‪ ،‬ﻓﺈﻥ ﺳﺎﻓﺮ‬
‫ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺝ‪) ١٦١ /٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﳑﺎ ﻗﻴﻞ ﰲ ﺗﻔﺴﲑ ﻫﺬﺍ‬ ‫ﺃﻓﻄﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻋﻠﻴﻪ ﺗﺪﻝ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺜﺎﺑﺘﺔ " ﺍﻫـ‪.‬‬
‫ﺍﳊﺪﻳﺚ‪ " :‬ﻳﻘﺘﻀﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻦ ﻋﺮﻑ ﻃﻠﻮﻉ ﺍﻟﻘﻤﺮ ﺑﺘﻘﺪﻳﺮ ﺣﺴﺎﺏ ﺍﳌﻨﺎﺯﻝ‬ ‫ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ ﻟﻺﻣﺎﻡ ﺍﻟﻘﺮﺍﰲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٨٤‬ﻫـ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﺹ‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺑﻪ ﻭﻳﻔﻄﺮ ﺩﻭﻥ ﻣﻦ ﱂ ﻳﻌﻠﻢ‪ ،‬ﻧﺴﺐ ﺫﻟﻚ ﺇﱃ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻫﻮ ﺑﺮﻯﺀ ﻣﻦ ﻫﺬﺍ‪،‬‬
‫‪ ﴾ çµôϑÝÁuŠù=sù‬ﻣﺎ‬ ‫‪töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù‬‬ ‫‪) ١٧٩‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ﻋﻦ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻘﺘﻀﻲ ﺭﺩﻩ " ﺍﻫـ‪.‬‬
‫ﻧﺼﻪ‪ " :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﻷﻥ ﺷﻬﺪ ﳍﺎ ﺛﻼﺙ ﻣﻌﺎﻥ ﺷﻬﺪ ﲟﻌﲎ ﺣﻀﺮ ﻭﻣﻨﻪ ﺷﻬﺪﻧﺎ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‬
‫ﻭﰲ ﻛﺘﺎﺏ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻛﺘﺎﺏ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ‬ ‫ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺷﻬﺪ ﲟﻌﲎ ﺃﺧﱪ ﻭﻣﻨﻪ ﺷﻬﺪ ﻋﻨﺪ ﺍﳊﺎﻛﻢ ﺃﻱ ﺃﺧﱪﻩ ﲟﺎ ﻳﻌﻠﻤﻪ ﻭﺷﻬﺪ ﲟﻌﲎ ﻋﻠﻢ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬
‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪]﴾∩∉∪ Íκy− &™ó©x« Èe≅ä. 4’n?tã ª!$#uρ ﴿ :‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ[ ﺃﻱ ﻋﻠﻴﻢ‪ ،‬ﻭﻫﻮ ﰲ‬
‫" ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ )ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٥٦‬ﻫـ(‪ :‬ﻭﻗﻴﻞ ﻓﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻳﻮﻡ ﺍﻟﺸﻚ ﻻ ﻳﺼﺎﻡ ﺍﺣﺘﻴﺎﻃﹰﺎ‬
‫ﺍﻵﻳﺔ ﲟﻌﲎ ﺣﻀﺮ ﻗﺎﻝ ﻭﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ ﻓﻤﻦ ﺣﻀﺮ ﻣﻨﻜﻢ ﺍﳌﺼﺮ ﰲ ﺍﻟﺸﻬﺮ ﻓﻠﻴﺼﻤﻪ ﺃﻱ ﺣﺎﺿﺮﺍ‬
‫ﻭﺇﳕﺎ ﻳﺼﻮﻡ ﻳﻮﻡ ﻳﺼﻮﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﻣﻦ ﻋﺮﻑ ﻃﻠﻮﻉ ﺍﻟﻘﻤﺮ‬
‫ﻣﻘﻴﻤﺎ ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﳌﺴﺎﻓﺮ ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺼﻮﻡ " ﺍﻫـ‪.‬‬
‫ﺑﺘﻘﺪﻳﺮ ﺣﺴﺎﺏ ﺍﳌﻨﺎﺯﻝ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺑﻪ ﻭﻳﻔﻄﺮ ﺩﻭﻥ ﻣﻦ ﱂ ﻳﻌﻠﻢ " ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻓﺘﺒﲔ ﻟﻠﻘﺎﺭﻯﺀ ﺃﻥ ﻫﺆﻻﺀ ﺃﻭﺭﺩﻭﺍ ﺍﻵﻳﺔ ﰲ ﻏﲑ ﳏﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺃﻣﺎﻧﺘﻬﻢ ﰲ ﺍﻟﻨﻘﻞ‪،‬‬
‫ﻭﺃﻧﻪ ﻻ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺪﻳﻦ‪.‬‬

‫‪٤٦‬‬ ‫‪٤٥‬‬
 ‫ﻭﺍﻷﻇﻠﺔ ﻟﺬﻛﺮ ﺍﷲ " ﺃﻱ ﻟﻠﺼﻼﺓ‪ ،‬ﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻷﻣﺎ ﹼ‬
‫ﱄ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‬ ‫ﻓﺼﻞ‬
‫ﺃﺧﺮﺟﻬﺎ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ﺯﻳﺎﺩﺓ ﺫﻛﺮ‪ " :‬ﺍﻟﻨﺠﻮﻡ " ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﺃﻳﺎﻡ‬ ‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻫﺬﻩ ﺍﻵﻻﺕ ﺍﳌﻮﺿﻮﻋﺔ ﳌﻌﺮﻓﺔ ﺍﻟﻮﻗﺖ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻧﻪ ﺑﺎﳌﺮﺍﻗﺒﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ " :‬ﳌﺎﺫﺍ ﻧﺄﺧﺬ ﺑﺎﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ ﰲ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ﻭﻻ ﻧﺄﺧﺬ ﺑﺎﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ ﰲ‬
‫ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ‪:‬‬
‫ﲢﺪﻳﺪ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ "‪.‬‬
‫ﻭﱂ ﻳﻚ ﺫﺍ ﻋﻠﻢ ﲟﺎ ﻳﺘﻌﺒﺪ‬ ‫ﻭﻻ ﺧﲑ ﻓﻴﻤﻦ ﻛﺎﻥ ﺑﺎﻟﻮﻗﺖ ﺟﺎﻫﻼ‬
‫ﺍﻟﺮﺩ‪ :‬ﻫﺬﺍ ﺗﻠﺒﻴﺲ ﻭﺍﺿﺢ ﻭﺧﻠﻂ ﳏﺾ ﻭﻗﻴﺎﺱ ﻓﺎﺳﺪ‪ ،‬ﻭﻳﻘﺎﻝ ﳍﻢ‪ :‬ﺇﻥ ﻛﻨﺘﻢ ﺗﺪﻋﻮﻥ ﺃﻧﻜﻢ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﻣﻌﺮﻓﺔ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻳﻘﻴﻨ‪‬ﺎ ﺃﻭ ﻇﻨ‪‬ﺎ ﺑﺎﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﺗﺮﻳﺪﻭﻥ ﺗﻮﺣﻴﺪ ﺻﻴﺎﻡ ﺍﻷﻣﺔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﺎﳊﺴﺎﺏ )ﻭﻟﻦ ﺗﺴﺘﻄﻴﻌﻮﺍ( ﻓﻬﻞ ﺗﺴﺘﻄﻴﻌﻮﻥ‬
‫ﻓﻔﺮﺽ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﻣﻌﺮﻓﺔ ﺍﳌﻮﺍﻗﻴﺖ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺮﺳﻮ ﹸﻝ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﺮﻙ‬ ‫ﺗﻮﺣﻴﺪ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺎﳊﺴﺎﺏ ﻟﻜﻞ ﺍﻷﻣﺔ ؟!!!‬
‫ﺗﻌﻠﻤﻬﺎ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﻋﻤﻠﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻌﻴﲔ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻤﺪﻥ ﻛﺎﻟﻘﺎﻫﺮﺓ ﻭﺩﻣﺸﻖ ﻭﺣﻠﺐ‬ ‫ﻭﻳﻘﺎﻝ ﳍﻢ‪ :‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ ﻓﺈﻥ ﻏﻢ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺩﺧﻮﻝ ﺍﻷﻭﻗﺎﺕ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺘﻘﺎﻭﱘ ﺍﻟﱵ ﻋﻤﻠﺖ ﺗﻔﻴﺪ‬ ‫ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ " ﻭﱂ ﻳﻘﻞ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺎﺭﺟﻌﻮﺍ ﺇﱃ‬
‫ﻟﻠﺒﻠﺪ ﺍﻟﺬﻱ ﻋﻤﻠﺖ ﻟﻪ‪ ،‬ﻓﺮﺯﻧﺎﻣﺔ ﺩﻣﺸﻖ ﻻ ﺗﻔﻴﺪ ﻟﺒﲑﻭﺕ ﻭﻻ ﳊﻠﺐ‪ ،‬ﰒ ﺃﻛﺜﺮ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﻓﻴﻬﺎ‬ ‫ﺍﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﳔﺮﺝ ﻋﻦ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺮﺅﻳﺔ ﻟﻴﺲ ﳍﺎ‬
‫ﻣﺴﻠﻤﻮﻥ ﻣﺎ ﻋﻤﻞ ﳍﺎ ﺗﻘﻮﱘ ﺃﻱ ﺭﺯﻧﺎﻣﺎﺕ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﺮﻑ ﺍﻟﺸﺨﺺ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﺇﺫﺍ ﱂ‬ ‫ﺿﺒﻂ‪ ،‬ﻳﻘﺎﻝ ﳍﻢ‪ :‬ﻭﻫﺆﻻﺀ ﺍﻟﻔﻠﻜﻴﻮﻥ ﳜﺘﻠﻔﻮﻥ ﻻ ﻳﺘﻔﻘﻮﻥ‪ .‬ﻓﺈﺛﺒﺎﺕ ﺭﻣﻀﺎﻥ ﺑﺎﻟﺮﺅﻳﺔ ﺇﲨﺎﻉ‪ ،‬ﻛﻞ‬
‫ﻳﺘﻌﻠﻢ ﺍﳌﻮﺍﻗﻴﺖ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺮﺳﻮ ﹸﻝ ﺍﻟﺼﺤﺎﺑ ﹶﺔ‪.‬‬ ‫ﺍﻷﺋﻤﺔ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻻ ﻳﻌﺮﻑ ﺑﻴﻨﻬﻢ ﳐﺎﻟﻒ ﺇﳕﺎ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺭﺃﻯ ﺟﻮﺍﺯ ﺍﻷﺧﺬ‬
‫ﻭﺇﺫﺍ ﻋﻤﻞ ﺍﻟﺘﻘﻲ ﺍﻟﺜﻘﺔ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﺭﻑ ﺗﻘﻮﳝﺎ ﻷﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺘﻪ ﳚﻮﺯ ﺃﻥ‬ ‫ﺑﺎﳊﺴﺎﺏ ﻟﻠﺤﺎﺳﺐ ﻋﻨﺪ ﺍﻹﻏﻤﺎﺀ‪.‬‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻟﻜ ‪‬ﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﺸﺨﺺ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﻟﻈﻞ ﻟﺼﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺇﱃ‬ ‫ﻭﻳﻘﺎﻝ ﳍﻢ ﺃﻳﻀﺎ‪ :‬ﺃﻳﻦ ﰲ ﻛﻼﻡ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﻳﺆﺧﺬ ﺑﺎﳊﺴﺎﺏ ﳌﻌﺮﻓﺔ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ‬
‫ﺍﻷﻓﻖ ﻟﻠﺼﻠﻮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻣﻦ ﻏﲑ ﻗﻴﺪ ؟!! ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺑﻌﺾ ﺃﻫـﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻟﻪ ﻣﻌـﺮﻓﺔ ﻬﺑﺬﺍ‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻤﻞ ﻫﺬﻩ ﺍﻟﺮﺯﻧﺎﻣﺎﺕ ﻓﺎﺳﻘﹰﺎ ﻏﲑ ﺗﻘﻲ ﻓﻼ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ‪ .‬ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﻔﻦ ) ﺍﳊﺴﺎﺏ ( ﻳﻌﻤﻞ ﲝﺴﺎﺑﻪ ﻟﻠﺼﻠﻮﺍﺕ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ ﻏﲑﻩ‪.‬‬
‫ﻋﻤﻠﻮﺍ ﺍﻟﺮﺯﻧﺎﻣﺎﺕ ﻗﺒﻞ ﻫﺬﻩ ﺍﻷﺯﻣﺎﻥ ﲝﻠﺐ ﻭﻣﺼﺮ ﻭﺩﻣﺸﻖ ﻛﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﺃﺗﻘﻴﺎﺀ ﻳﺮﺍﻗﺒﻮﻥ ﺍﻟﻈﻞ‬ ‫ﻓﺘﺒﲔ ﺃﻥ ﻗﻮﻝ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻧﺴﻒ ﳌﺎ ﻋﻠﻤﻪ ﺍﻟﺮﺳﻮﻝ ﻷﺻﺤﺎﺑﻪ ﻭﳌﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻛﺘﺐ‬
‫ﻟﻠﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﰒ ﻳﺮﺍﻗﺒﻮﻥ ﻋﻴﺎﻧﺎ ﻟﻠﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻭﻳﻘﻴﺪﻭﻥ ﺑﺎﻟﺴﺎﻋﺎﺕ ﻭﺍﻟﺪﻗﺎﺋﻖ ﰒ ﻟﻠﻔﺠﺮ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻛﺬﻟﻚ ﺭﺍﻗﺒﻮﺍ ﺃﻓﹸ َﻖ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﳌﺸﺮﻕ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺮﺯﻧﺎﻣﺔ ﺍﻟﻘﺪﳝﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻔﻠﻜﻴﻮﻥ‬ ‫ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﲡﺐ ﻣﻌﺮﻓﺔ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺳﺎﺋﺮ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺍﳉﻬﺎﻝ ﺑﻌﻠﻢ ﺍﻟﺪﻳﻦ ﺗﻘﺎﻭﳝﻬﻢ ﻻ ﺗ‪‬ﻌﺘﻤ ‪‬ﺪ‪.‬‬ ‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " : ‬ﺇﻥ ﺧﻴﺎﺭ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻋﻮﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‬

‫‪٤٨‬‬ ‫‪٤٧‬‬
‫ﺭﲪﻬﻢ ﺍﷲ ﻟﻜﻞ ﻗﻮﻡ ﺭﺅﻳﺘﻬﻢ ﻭﺍﺗﻔﻖ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﻟﻜﻞ ﻗﻮﻡ ﻓﺠﺮﻫﻢ ﻭﺯﻭﺍﳍﻢ ﻭﻋﺼﺮﻫﻢ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻨﻬﺎﺟﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻘﺮﺍﰲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٦٨٤‬‬
‫ﻭﻣﻐﺮﻬﺑﻢ ﻭﻋﺸﺎﺀﻫﻢ ﻓﺈﻥ ﺍﻟﻔﺠﺮ ﺇﺫﺍ ﻃﻠﻊ ﻋﻠﻰ ﻗﻮﻡ ﻳﻜﻮﻥ ﻋﻨﺪ ﺀﺍﺧﺮﻳﻦ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻭﻋﻨﺪ‬ ‫ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻭﻕ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﺹ ‪ ١٧٩‬ﻃﺒﻊ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﰲ ﺑﻴﺎﻥ‬
‫ﺀﺍﺧﺮﻳﻦ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻭﻋﻨﺪ ﺀﺍﺧﺮﻳﻦ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻣﺎ ﻣﻦ‬ ‫ﻗﺎﻋﺪﺓ ﺍﻷﻫﻠﺔ ﰲ ﺍﻟﺮﻣﻀﺎﻧﺎﺕ ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﺛﺒﺎ‪‬ﺎ ﺑﺎﳊﺴﺎﺏ‪ ،‬ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﺩﺭﺟﺔ ﺗﻄﻠﻊ ﻣﻦ ﺍﻟﻔﻠﻚ ﺃﻭ ﺗﺘﻮﺳﻂ ﺃﻭ ﺗﻐﺮﺏ ﺇﻻ ﻭﻓﻴﻬﺎ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ﲝﺴﺐ ﺀﺍﻓﺎﻕ ﳐﺘﻠﻔﺔ‬ ‫" ﻭﺃﻣﺎ ﺍﻷﻫﻠﺔ ﻓﻠﻢ ﻳﻨﺼﺐ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﺳﺒﺒ‪‬ﺎ ﻟﻠﺼﻮﻡ ﺑﻞ ﻧﺼﺐ ﺭﺅﻳﺔ‬
‫ﻭﺃﻗﻄﺎﺭ ﻣﺘﺒﺎﻳﻨﺔ ﻓﺈﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﰲ ﺃﻗﺼﻰ ﺍﳌﺸﺮﻕ ﻛﺎﻥ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﺍﻟﺒﻼﺩ ﺍﳌﻐﺮﺑﻴﺔ‬ ‫ﺍﳍﻼﻝ ﺧﺎﺭ ‪‬ﺟﺎ ﻣﻦ ﺷﻌﺎﻉ ﺍﻟﺸﻤﺲ ﻫﻮ ﺍﻟﺴﺒﺐ ﻓﺈﺫﺍ ﱂ ﲢﺼﻞ ﺍﻟﺮﺅﻳﺔ ﱂ ﳛﺼﻞ ﺍﻟﺴﺒﺐ‬
‫ﻣﻨﻬﻢ ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺃﻛﺜﺮ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺒﻌﺪ ﻋﻦ ﺫﻟﻚ ﺍﻷﻓﻖ‪ ،‬ﻓﺈﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﰲ‬ ‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺍﳊﻜﻢ ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﱂ ﻳﻨﺼﺐ ﻧﻔﺲ ﺧﺮﻭﺝ ﺍﳍﻼﻝ‬
‫ﺃﻗﺼﻰ ﺍﳌﻐﺮﺏ ﻛﺎﻥ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﺍﻟﺒﻼﺩ ﺍﳌﺸﺮﻗﻴﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﲝﺴﺐ ﻗﺮﺏ ﺫﻟﻚ‬ ‫ﻋﻦ ﺷﻌﺎﻉ ﺍﻟﺸﻤﺲ ﺳﺒﺒﺎ ﻟﻠﺼﻮﻡ‪ ،‬ﻗﻮﻟﻪ ‪ " : ‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ " ﻭﱂ ﻳﻘﻞ‬
‫ﺍﻟﻘﻄﺮ ﻣﻦ ﺍﻟﻘﻄﺮ ﺍﻟﺬﻱ ﻏﺮﺑﺖ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﻭﻛﺬﻟﻚ ﺑﻘﻴﺔ ﺍﻷﻭﻗﺎﺕ ﲣﺘﻠﻒ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ "‪.‬‬ ‫∪∇∠∩﴾‬ ‫&‪ħôϑ¤±9$# Ï8θä9à$Î! nο4θn=¢Á9$# ÉΟÏ%r‬‬ ‫ﳋﺮﻭﺟﻪ ﻋﻦ ﺷﻌﺎﻉ ﺍﻟﺸﻤﺲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﰒ ﻗﺎﻝ ﰲ ﺹ ‪ " :١٨٢‬ﺇﺫﺍ ﺗﻘﺮﺭ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻥ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻵﻓﺎﻕ‬
‫]ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ[ ﰒ ﻗـﺎﻝ‪ " :‬ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ " ﺃﻱ ﺧﻔﻴﺖ ﻋﻠـﻴﻜﻢ ﺭﺅﻳﺘﻪ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ "‬
‫ﻭﺃﻥ ﻟﻜﻞ ﻗﻮﻡ ﻓﺠﺮﻫﻢ ﻭﺯﻭﺍﳍﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﰲ ﺍﻷﻫﻠﹼﺔ ﺑﺴﺒﺐ ﺃﻥ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ " :‬ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ " ﻓﻨﺼﺐ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺃﻭ ﺇﻛﻤﺎﻝ ﺍﻟﻌﺪﺓ ﺛﻼﺛﲔ ﻭﱂ‬
‫ﺍﻟﺒﻼﺩ ﺍﳌﺸﺮﻗﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﳍﻼﻝ ﻓﻴﻬﺎ ﰲ ﺍﻟﺸﻌﺎﻉ ﻭﺑﻘﻴﺖ ﺍﻟﺸﻤﺲ ﺗﺘﺤﺮﻙ ﻣﻊ ﺍﻟﻘﻤﺮ ﺇﱃ ﺍﳉﻬﺔ‬
‫ﻳﺘﻌﺮﺽ ﳋﺮﻭﺝ ﺍﳍﻼﻝ ﻋﻦ ﺍﻟﺸﻌﺎﻉ "‪.‬‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﻓﻤﺎ ﺗﺼﻞ ﺍﻟﺸﻤﺲ ﺇﱃ ﺃﻓﻖ ﺍﳌﻐﺮﺏ ﺇﻻ ﻭﻗﺪ ﺧﺮﺝ ﺍﳍﻼﻝ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﻓﲑﺍﻩ ﺃﻫﻞ‬
‫ﰒ ﻗﺎﻝ ﰲ ﺹ ‪ " :١٨٠‬ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﳌﺆﺫﻧﲔ ﻭﺃﺭﺑﺎﺏ ﺍﳌﻮﺍﻗﻴﺖ ﺑﺘﺴﻴﲑ ﺩﺭﺝ ﺍﻟﻔﻠﻚ ﻓﺈﺫﺍ‬
‫ﺍﳌﻐﺮﺏ ﻭﻻ ﻳﺮﺍﻩ ﺃﻫﻞ ﺍﳌﺸﺮﻕ ﻫﺬﺍ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﻭﻟﻪ ﺃﺳﺒﺎﺏ ﺃﺧﺮ‬
‫ﺷﺎﻫﺪﻭﺍ ﺍﳌﺘﻮﺳﻂ ﻣﻦ ﺩﺭﺝ ﺍﻟﻔﻠﻚ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺩﺭﺝ ﺍﻟﻔﻠﻚ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺃﻥ ﺩﺭﺟﺔ ﺍﻟﺸﻤﺲ‬
‫ﻣﺬﻛﻮﺭﺓ ﰲ ﻋﻠﻢ ﺍﳍﻴﺌﺔ ﻻ ﻳﻠﻴﻖ ﺫﻛﺮﻫﺎ ﻫﻬﻨﺎ ﺇﳕﺎ ﺫﻛﺮﺕ ﻣﺎ ﻳﻘﺮﺏ ﻓﻬﻤﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳍﻼﻝ‬
‫ﻗﺮﺑﺖ ﻣﻦ ﺍﻷﻓﻖ ﻗﺮﺑﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻔﺠﺮ ﻃﻠﻊ ﺃﻣﺮﻭﺍ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻣﻊ ﺃﻥ ﺍﻷﻓﻖ‬
‫ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻵﻓﺎﻕ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻗﻮﻡ ﺭﺅﻳﺘﻬﻢ ﰲ ﺍﻷﻫﻠﺔ ﻛﻤﺎ ﺃﻥ ﻟﻜﻞ ﻗﻮﻡ‬
‫ﻳﻜﻮﻥ ﺻﺎﺣﻴﺎ ﻻ ﳜﻔﻰ ﻓﻴﻪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻟﻮ ﻃﻠﻊ ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﳚﺪ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻔﺠﺮ ﺃﺛﺮﺍ ﺍﻟﺒﺘﺔ‬
‫ﻓﺠﺮﻫﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻫﺬﺍ ﺣﻖ ﻇﺎﻫﺮ ﻭﺻﻮﺍﺏ ﻣﺘﻌﲔ " ﺍﻫـ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﻭﻫﺬﺍ ﻻ ﳚﻮﺯ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﳕﺎ ﻧﺼﺐ ﺳﺒﺐ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻇﻬﻮﺭ ﺍﻟﻔﺠﺮ ﻓﻮﻕ ﺍﻷﻓﻖ ﻭﱂ‬
‫ﺍﻟﻔﺮﻭﻕ‪.‬‬
‫ﻳﻈﻬﺮ‪ ،‬ﻓﻼ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﺣﻴﻨﺌﺬ ﻓﺈﻧﻪ ﺇﻳﻘﺎﻉ ﻟﻠﺼﻼﺓ ﻗﺒﻞ ﻭﻗﺘﻬﺎ ﻭﺑﺪﻭﻥ ﺳﺒﺒﻬﺎ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﳊﻨﻔﻲ ﺍ‪‬ﻠﺪ‬ ‫ﰲ ﺑﻘﻴﺔ ﺇﺛﺒﺎﺕ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ "‪.‬‬
‫ﻼﻣﺔ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠ ‪‬ﻲ‬
‫ﺍﻟﺜﺎﻟﺚ ﺻﺤﻴﻔﺔ ‪) ٣٥٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻌ ﹼ‬ ‫ﰒ ﻗﺎﻝ ﰲ ﺹ ‪ " :١٨١‬ﺇﻥ ﺍﳌﺎﻟﻜﻴﺔ ﺟﻌﻠﻮﺍ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﰲ ﺑﻠﺪ ﻣﻦ ﺍﻟﺒﻼﺩ ﺳﺒﺒﺎ ﻟﻮﺟﻮﺏ‬
‫ﺍﻟﺼﻮﻡ ﻋﻠﻰ ﲨﻴﻊ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻭﻭﺍﻓﻘﺘﻬﻢ ﺍﳊﻨﺎﺑﻠﺔ ﺭﲪﻬﻢ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ‬

‫‪٥٠‬‬ ‫‪٤٩‬‬
‫ﰊ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﲟﺎ ﰲ‬ ‫ﲟﻨـﺰﻟﺔ ﺍﳉﺰﺭ ﻭﺍﳌﺪ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻗﺪ ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﺍﻟﻌﺮ ‪‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ )ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ﺻﺤﻴﻔﺔ ‪ 58‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺍﳌﺘﻮﰱ ﺳﻨﺔ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻵﰐ ﺣﻴﺚ ﻗﺎﻝ " ﻓﻘﺎﻡ ﻓﺰﻋﹰﺎ ﳜﺸﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﺎﻋﺔ " ﻗﺎﻟﻮﺍ‪ :‬ﻓﻠﻮ ﻛﺎﻥ‬ ‫‪ ٧٠٢‬ﻫـ(‪ :‬ﺍﳊﺴﺎﺏ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﺍﻟﺼﻴﺎﻡ " ﺍﻫـ‪.‬‬
‫ﺍﻟﻜﺴﻮﻑ ﺑﺎﳊﺴﺎﺏ ﱂ ﻳﻘﻊ ﺍﻟﻔﺰﻉ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﳊﺴﺎﺏ ﱂ ﻳﻜﻦ ﻟﻸﻣﺮ ﺑﺎﻟﻌﺘﻖ ﻭﺍﻟﺼﺪﻗﺔ‬
‫ﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٠٥‬ﻫـ ﰲ ﻋﻘﻮﺩ‬ ‫ﻭﻗﺎﻝ ﺍﶈﺪﺙ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰ‪‬ﺑﻴﺪ ‪‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ ﻣﻌﲎ " ﺍﻫـ‪.‬‬
‫ﺍﳉﻮﺍﻫﺮ ﺍﳌﻨﻴﻔﺔ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺻﺤﻴﻔﺔ ‪) ١٨٦‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ( ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ﺝ‪١‬ﺹ‪ ٢١٢‬ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ " :‬ﻟﻮ ﻋﻠﻢ ﺍﳌﻨﺠﻢ ﺩﺧﻮﻝ‬ ‫ﺑﻴﺎﻥ ﺍﳋﱪ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺃﻥ ﺍﳍﻼﻝ ﺇﳕﺎ ﻳﻌﺘﱪ ﺑﺎﻟﺮﺅﻳﺔ‬
‫ﺍﻟﻮﻗﺖ )ﻭﻗﺖ ﺍﻟﺼﻼﺓ( ﺑﺎﳊﺴﺎﺏ‪ ،‬ﺣﻜﻰ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺎﻥ‪ :‬ﺃﻥ ﺍﳌﺬﻫﺐ ﺃﻧﻪ ﻳﻌﻤﻞ ﺑﻪ ﺑﻨﻔﺴﻪ ﻭﻻ‬ ‫ﺨﺘَﺮﻱ ﻗﺎﻝ‪ :‬ﺃﹶﻫﻠﱠﻨﺎ‬
‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻋﻦ ﺣ‪‬ﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ‪‬ﻣﺮﱠﺓ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟَﺒ ‪‬‬
‫ﻳﻌﻤﻞ ﺑﻪ ﻏﲑﻩ " ﺍﻫـ‪ .‬ﻭﺫﻛﺮﻩ ﰲ ﺍ‪‬ﻤﻮﻉ‪.‬‬ ‫ﻫﻼﻝ ﺫﻱ ﺍﳊﺠﱠﺔ‪ ،‬ﻓﻘﺎﻝ ﻗﺎﺋﻞ ﻣﱠﻨﺎ‪ :‬ﺇﻧﻪ ﺍﺑ ‪‬ﻦ ﻟﻴﻠﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺍﺑﻦ ﺛﻼﺙ‪ ،‬ﻓﻘﺪِﻣﻨﺎ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﻋﺒﱠﺎﺱ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻫﻮ ﺍﺑﻦ ﻟﻴﻠﺘﻪ‪ ،‬ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ‪َ ‬ﻣﺪﱠ ‪‬ﻩ ﺇﱃ ﺍﻟ ﱡﺮ ‪‬ﺅَﻳﺔ " ﻫﻜﺬﺍ ﺭﻭﺍﻩ‬
‫ﻗﻠﻨﺎ‪ :‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﻮﻗﹼﺘﻮ ﹶﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺸﻤﺲ ﻟﻠﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﻟﻠﻌﺸﺎﺀ‬
‫ﺍﺑﻦ ﺍﳌﹸﻘﺮﺉ ﰲ ﻣﺴﻨﺪﻩ‪ ،‬ﻋﻦ ﺃﰊ ﻳﻮﺳﻒ‪ ،‬ﻋﻨﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﺴﻠﻢ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻓﻴﻪ‪ " :‬ﺃ ﱠﻥ ﺍﳊﻜﻢ ﻳﺘﻌﻠﱠﻖ‬
‫ﻭﺍﻟﺼﺒﺢ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺸﻔ ِﻖ ﻭﺍﻟﻔﺠﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﹼﰒ ﻳﻌﻤﻠﻮﻥ ﺗﻮﻗﻴﺘﺎ ِﻟﺴَﺎﺋﺮ ﺃﻳﺎﻡ ﺍﻟﺴﻨﺔ ﻓﻴﺠﻮﺯ ﳍﻢ‬
‫ﺑﺎﻟﺮﺅﻳﺔ ﻭﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳌﻮﹼﻗﺘﲔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺪﻭﻻ ﰲ ﺍﻟﺼﱠﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﻻ‬
‫ﺃﻥ ﻳﻌﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﳚﻮﺯ ﻟﻐﲑﻫﻢ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺗﻮﻗﻴﺘﻬﻢ ﺑﺸﺮﻁ‬
‫ﻣﻦ ﺷﺬ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ " ﺍﻫـ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﻟﺰﺑﻴﺪﻱ‪.‬‬
‫ﺍﻟﻌﺪﺍﻟﺔ ﺃﻱ ﻋﺪﺍﻟﺔ ﺍﳌﻮﻗﹼﺖ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﰲ ﻫﺬﺍ ﻭﺍﺿﺢ‪ ،‬ﻓﻘﺪ‬
‫ﻑ ﺛﻘﺔ‪،‬‬
‫ﻧﺺ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺗﻘﻠﻴﺪ ﺍﻟﺜﻘﺔ ﺇﺫﺍ ﺃﺧﱪ ﺑﺪﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻤﻞ ﺍﻟﺘﻘﻮﱘ ﻋﺎﺭ ٌ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﳊﻨﻔﻲ ﰲ ﳎﻤﻮﻋﺔ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻞ ﻭﺍﻟﻮﺳﻨﺎﻥ ﻋﻠﻰ‬
‫ﻭﰲ ﺍﻟﻘﺒﻠﺔ ﻛﺬﻟﻚ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺸﺨﺺ ﳎﺘﻬﺪ‪‬ﺍ ﻓﻘﺎﻝ ﻟﻪ ﺧﺒﲑ ﺛﻘﺔ ﻫﻨﺎ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﻌﺘﻤﺪ‬ ‫ﺃﺣﻜﺎﻡ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ) ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ( ﺹ ‪ ٢٢٧‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻳﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﻮﻥ ﺑﻘﻮﳍﻢ ﻳﺼ ‪‬ﺢ ﺍﻟﺼﻴﺎﻡ ﺑﻘﻮﻝ ﺍﻟﻔﻠﻜﲔ‪،‬‬ ‫ﻓﻔﻲ ﺍﻟﻐﺎﻳﺔ ﻭﺷﺮﺣﻬﺎ ﻣﻦ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ :‬ﻭﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳌﻨﺠﻤﲔ ﰲ ﻛﺴﻮﻑ ﻭﻻ‬
‫ﺧﺎﻟﻔﻮﺍ ﺻﺮﻳﺢ ﺍﳊﺪﻳﺚ‪ ،‬ﻻ ﻳﻘﺎﺱ ﻫﺬﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻤﻞ ﺍﻟﺘﻘﻮﱘ ﺭﺍﻗﺐ ﻋﻠﻰ ﻣﺪﻯ ﺳﻨﺔ‬ ‫ﻏﲑﻩ ﳑﺎ ﳜﱪﻭﻥ ﺑﻪ ﻭﻻ ﳚﻮﺯ ﻋﻤﻞ ﺑﻪ ﻷﻧﻪ ﻣﻦ ﺍﻟﺮﺟﻢ ﺑﺎﻟﻐﻴﺐ ﻓﻼ ﳚﻮﺯ ﺗﺼﺪﻳﻘﻬﻢ ﰲ ﺷﻰﺀ‬
‫ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺍﻟﺴﻨﻮﻥ ﺗﺘﺸﺎﺑﻪ ﺇﻻ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﺪﺟ‪‬ﺎﻝ ﻓﻔﻲ ﺃﻳﺎﻣﻪ ﻳﻮﻡ ﻛﺴﻨﺔ ﻭﻳﻮﻡ ﻛﺸﻬﺮ ﻭﻳﻮﻡ‬ ‫ﻣﻦ ﺍﳌﻐﻴﺒﺎﺕ " ﺍﻫـ‪.‬‬
‫ﻛﺄﺳﺒﻮﻉ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﳜﻮﻑ ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻜﺴﻮﻑ‪،‬‬
‫ﻓﺒﺎﻥ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻴﺲ ﻟﺪﻳﻬﻢ ﺃﺩﱏ ﻣﺘﻤﺴﻚ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﻮﻩ ﻭﺃﺭﺍﺩﻭﺍ ﺇﻟﺰﺍﻡ‬ ‫ﺝ‪ ٥٣٧/٢‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﻗﻮﻟﻪ " ﳜﻮّﻑ " ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻳﺰﻋﻢ ﻣﻦ ﺃﻫﻞ ﺍﳍﻴﺌﺔ ﺃﻥ ﺍﻟﻜﺴﻮﻑ‬
‫ﺍﻟﻨﺎﺱ ﺑﻪ‪ ،‬ﺇﳕﺎ ﲤﻮﻳﻪ ﳏﺾ ﻭﺟﻬﻞ ﻣﺮﻛﺐ‪ .‬ﺃﻋﺎﺫ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺷﺮﻫﻢ‪ .‬ﺀﺍﻣﲔ‬ ‫ﻱ ﻻ ﻳﺘﺄﺧﺮ ﻭﻻ ﻳﺘﻘﺪﻡ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﲣﻮﻳﻒ ﻭﻳﺼﲑ‬
‫ﺃﻣﺮ ﻋﺎﺩ ‪‬‬

‫‪٥٢‬‬ ‫‪٥١‬‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﳊﻨﻔﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‬
‫‪ ١٢٥٢‬ﻫـ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ ﺻﺤﻴﻔﺔ ‪) ٣٥٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪:‬‬
‫ﺴ‪‬ﺒ ِﻜ ﱡﻲ ِﻣ َﻦ ﺍﻻ ‪‬ﻋﺘِﻤﺎ ِﺩ ﻋﻠﻰ ﻗﻮ ِﻝ ﺍﳊﺴﺎﺏ َﻣ ‪‬ﺮﺩ‪‬ﻭ ٌﺩ‬
‫ﺐ‪ :‬ﻣﺎ ﻗﺎﻟﹶﻪ ﺍﻟ ‪‬‬
‫" ﻣﻄﻠ ٌ‬
‫ﺖ‪ :‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ﺭﺩﻩ ﻣﺘﺄﺧﺮﻭ ﺃﻫﻞ ﻣﺬﻫﺒﻪ‪ ،‬ﻣﻨﻬﻢ ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﻟﺮﻣﻠﻲ ﰲ ﺷﺮﺣﻲ‬
‫ﺍﳌﻨﻬﺎﺝ‪ .‬ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻜﺒﲑ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺳﺌﻞ ﻋﻦ ﻗﻮﻝ ﺍﻟﺴﺒﻜﻲ‪ :‬ﻟﻮ ﺷﻬﺪﺕ‬
‫ﺑﻴﻨﺔ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻟﻴﻠﺔ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺍﻟﺸﻬﺮ ﻭﻗﺎﻝ ﺍﳊﺴﺎﺏ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﻤﻞ‬
‫ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ‪ ،‬ﻷﻥ ﺍﳊﺴﺎﺏ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ‪ ،‬ﻭﺃﻃﺎﻝ ﰲ ﺫﻟﻚ ﻓﻬﻞ ﻳﻌﻤﻞ ﲟﺎ ﻗﺎﻟﻪ‬
‫ﺃﻡ ﻻ؟ ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﺭﺅﻱ ﺍﳍﻼﻝ ‪‬ﺎ ‪‬ﺭﺍ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺸﻬﺮ‪،‬‬
‫ﻭﺷﻬﺪﺕ ﺑﻴﻨﺔ ﺑﺮﺅﻳﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻟﻴﻠﺔ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻓﻬﻞ ﺗﻘﺒﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻡ ﻻ؟ ﻷﻥ‬
‫ﺼﺎ ﻳﻐﻴﺐ ﻟﻴﻠﺔ‪ ،‬ﺃﻭ ﻏﺎﺏ ﺍﳍﻼﻝ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫ﻼ ﻳﻐﻴﺐ ﻟﻴﻠﺘﲔ ﺃﻭ ﻧﺎﻗ ‪‬‬ ‫ﺍﳍﻼﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻬﺮ ﻛﺎﻣ ﹰ‬
‫ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻷﻧﻪ ‪ ‬ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﻌﺸﺎﺀ ﻟﺴﻘﻮﻁ ﺍﻟﻘﻤﺮ ﻟﺜﺎﻟﺜﺔ ﻫﻞ ﻳﻌﻤﻞ‬
‫ﺑﺎﻟﺸﻬﺎﺩﺓ ﺃﻡ ﻻ ؟‬
‫ﻓﺄﺟﺎﺏ‪ :‬ﺑﺄﻥ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻣﺎ ﺷﻬﺪﺕ ﺑﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻧﺰﳍﺎ ﺍﻟﺸﺎﺭﻉ‬
‫ﻣﻨـﺰﻟﺔ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ﻣﺮﺩﻭﺩ ﺭﺩ‪‬ﻩ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﻤﻞ‬
‫ﺑﺎﻟﺒﻴﻨﺔ ﳐﺎﻟﻔﺔ ﻟﺼﻼﺗﻪ ‪ .‬ﻭﻭﺟﻪ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻌﺘﻤﺪ ﺍﳊﺴﺎﺏ‪ ،‬ﺑﻞ ﺃﻟﻐﺎﻩ ﺑﺎﻟﻜﻠﻴﺔ‬
‫ﺑﻘﻮﻟﻪ‪ ":‬ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ "‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪:‬‬
‫ﺍﳊﺴﺎﺏ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﺍﻟﺼﻴﺎﻡ ﺍﻧﺘﻬﻰ‪ .‬ﻭﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺴﺒﻜﻲ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﻷ ﹼﻥ ﺍﻟﺸﺎﻫﺪ ﻗﺪ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺍﱁ‪ ،‬ﻻ ﺃﺛﺮ ﳍﺎ ﺷﺮ ‪‬ﻋﺎ ﻹﻣﻜـﺎﻥ ﻭﺟﻮﺩﻫﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﺸﻬﺎﺩﺍﺕ " ﺍﻧﺘﻬﻰ ﻣﻦ ﻛﺘﺎﺏ ﺭﺩ ﺍﶈﺘﺎﺭ‪.‬‬
‫ﻭﻗﺎﻝ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٠٤‬ﻫـ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‬
‫ﺝ ‪ ١٥٣/٣‬ﻣﺎ ﻧﺼﻪ ‪ " :‬ﻭﴰﻞ ﻛﻼﻡ ﺍﳌﺼﻨﻒ )ﺍﻟﻨﻮﻭﻱ ( ﺛﺒﻮﺗﻪ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻣﺎ ﻟﻮ ﺩﻝ ﺍﳊﺴﺎﺏ‬
‫‪٥٤‬‬
‫ﻓﺼﻞ‬
‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﺑﻜﻼﻡ ﺍﻟﺴﺒﻜﻲ ‪ ":‬ﺇﻥ ﻗﺎﻝ ﺍﳊﺴﺎﺏ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﻤﻞ ﺑﻘﻮﻝ ﺃﻫﻞ‬
‫ﻗﻠ ‪‬‬
‫ﺍﳊﺴﺎﺏ‪ ،‬ﻷﻥ ﺍﳊﺴﺎﺏ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ "‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻔﻲ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ ﰲ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﻣﺬﻫﺐ‬
‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺃﲪﺪ ﻋﻠﻴﺶ ﺍﳌﺎﻟﻜﻲ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٩٩‬ﻫـ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﺻﺤﻴﻔﺔ ‪) ١٧٠‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻣﺎ ﻧﺼﻪ‪:‬‬
‫" ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﺷﻬﺎﺩﺓ ﻋﺪﻟﲔ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻣﻊ ﻗﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺇﻧﻪ ﻻ ﲤﻜﻦ ﺭﺅﻳﺘﻪ ﻗﻄﻌﺎ‬
‫ﻓﻬﻞ ﻳﻌﻤﻞ ﻬﺑﺎ ﻭﻳﻄﺮﺡ ﻛﻼﻡ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺃﻭ ﻻ ﺃﻓﻴﺪﻭﺍ ﺍﳉﻮﺍﺏ‪:‬‬
‫ﻓﺄﺟﺒﺖ ﻣﺎ ﻧﺼﻪ‪ :‬ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻳﻌﻤﻞ ﺑﺸﻬﺎﺩﺓ‬
‫ﺍﻟﻌﺪﻟﲔ ﻭﻳﻄﺮﺡ ﻛﻼﻡ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻌﻼﻣﺔ ﺍﳊﻄﺎﺏ ﻭﻧﺼﻪ‪ :‬ﻟﻮ ﺷﻬﺪ ﻋﺪﻻﻥ ﺑﺮﺅﻳﺔ‬
‫ﺍﳍﻼﻝ ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺇﻧﻪ ﻻ ﲤﻜﻦ ﺭﺅﻳﺘﻪ ﻗﻄﻌﺎ ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻻ‬
‫ﻳﻠﺘﻔﺖ ﻟﻘﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻧﻪ ﻻ ﺗﻘﺒﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻷﻥ‬
‫ﺍﳊﺴﺎﺏ ﺃﻣﺮ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ ﻭﺍﻟﻈﻦ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﻄﻊ ﻭﻧﺎﺯﻉ ﰲ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﻫـ ﻭﻗﺪ ﺳﺌﻞ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻜﺒﲑ ﻋﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﺍﳌﺬﻛﻮﺭ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ‬
‫ﻣﺮﺩﻭﺩ ﺭﺩﻩ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ "‪ .‬ﰒ ﻗﺎﻝ ﻧﻘﻼ ﻋﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻜﺒﲑ‪ " :‬ﻭﺍﻟﺸﺎﺭﻉ ﻋﻮﻝ‬
‫ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﻭﻧﺰﳍﺎ ﻣﻨـﺰﻟﺔ ﺍﻟﻴﻘﲔ ﻭﺃﻟﻐﻰ ﺍﳊﺴﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻘﻮﻟﻪ ‪ " ‬ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ‬
‫ﻭﻻ ﳓﺴﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ "‬
‫ﺍﻧﺘﻬﻰ ﻣﻦ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ‪.‬‬
‫‪٥٣‬‬
 ‫ﻓﺼﻞ‬ ‫ﻋﻠﻰ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﺍﻧﻀﻢ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻤﺮ ﻏﺎﺏ ﻟﻴﻠﺔ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺗﻠﻚ‬
‫ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ‬ ‫ﺍﻟﺮﺅﻳﺔ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﻷﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻌﺘﻤﺪ ﺍﳊﺴﺎﺏ ﺑﻞ ﺃﻟﻐﺎﻩ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻫﻮ‬
‫ﻛﺬﻟﻚ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﻮﺍﻟﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺧﻼﻓﺎ ﻟﻠﺴﺒﻜﻲ ﻭﻣﻦ ﺗﺒﻌﻪ " ﺍﻫـ‪.‬‬
‫ﻭﳑﺎ ﺗﻌﻠﻘﻮﺍ ﺑﻪ ﻟﻴﺰﺧﺮﻓﻮﺍ ﺍﻟﻜﻼﻡ ﻟﻀﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ ﻭﳜﺪﻋﻮﻫﻢ ﺃﻥ ﻗﺎﻟﻮﺍ‪ " :‬ﺇﻥ ﺍﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ‬
‫ﺍﻟﻔﻠﻜﻲ ﻹﺛﺒﺎﺕ ﺍﺑﺘﺪﺍﺀ ﺭﻣﻀﺎﻥ ﻭﺍﻧﺘﻬﺎﺋﻪ ﻳﻮﺣﺪ ﺻﻒ ﺍﻷﻣﺔ ﻭﳚﻤﻊ ﻛﻠﻤﺘﻬﻢ "‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻨﻔﻲ ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٠٥‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺇﲢﺎﻑ‬
‫ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻛﺘﺎﺏ ﺃﺳﺮﺍﺭ ﺍﻟﺼﻮﻡ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺝ‪٤‬ﺹ‪٣٣٣‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﻗﺪ ﳜﺪﻉ ﺍﻟﻐ ‪‬ﺮ ﻭﻻ ﳜﺪﻉ ﺍﻟﻔﻄﻦ ﺍ‪‬ﺮﺏ‪ ،‬ﻓﻤﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻗﺎﻝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ :‬ﻟﻮ ﺷﻬﺪ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﺣﺪ ﺃﻭ‬
‫ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺯﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺒﺪﺃﻭﻥ ﺍﻟﺼﻮﻡ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﰲ ﻛﻞ ﺍﳌﺪﻥ‬
‫ﺍﺛﻨﺎﻥ ﺍﻗﺘﻀﻰ ﺍﳊﺴﺎﺏ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺭﺅﻳﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪ :‬ﻻ ﺗﻘﺒﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻷﻥ ﺍﳊﺴﺎﺏ‬
‫ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﺬﻳﻦ ﺗﻮﺳﻌﺖ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺯﻣﺎ‪‬ﻢ‪ ،‬ﻭﻛﺬﺍ‬
‫ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ‪ ،‬ﻭﺍﻟﻈﻦ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﻄﻊ ﻭﺃﻃﺎﻝ ﰲ ﺭﺩ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳌﻌﺘﻤﺪ ﻗﺒﻮﳍﺎ‬
‫ﰲ ﺃﻳﺎﻡ ﺍﻷﻣﻮﻳﲔ ﻭﺍﻟﻌﺒﺎﺳﻴﲔ ﻭﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﺍﻧﺘﺸﺮ ﺍﻟﺪﻳﻦ ﰲ ﺃﻳﺎﻣﻬﻢ ﻣﺸﺮﻗﹰﺎ ﻭﻣﻐﺮﺑ‪‬ﺎ ﻭﴰﺎﻻ‬
‫ﺇﺫ ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳊﺴﺎﺏ " ﺍﻫـ‪.‬‬
‫ﻭﺟﻨﻮﺑ‪‬ﺎ‪ ،‬ﺑﻞ ﺑﻌﺾ ﻫﺆﻻﺀ ﺫﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺎﺑﺖ ﻭﻣ َﺪ َﺣﻪ ﻓﻘـﺎﻝ‪:‬‬
‫ﺤ ﱠﻦ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻓﻠﻨﻌﻢ ﺍﻷﻣﲑ ﺃﻣﲑﻫﺎ ﻭﻟﻨﻌﻢ ﺍﳉﻴﺶ ﺫﻟﻚ ﺍﳉﻴﺶ " ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫" ﹶﻟﺘُ ﹾﻔَﺘ َ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ﳎﻤﻮﻋﺔ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻞ ﻭﺍﻟﻮﺳﻨﺎﻥ ﻋﻠﻰ ﺃﺣﻜﺎﻡ‬
‫ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﳊﺎﻛﻢ‪ .‬ﹶﻓ ﹸﻔﺘﺤﺖ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ )ﺍﺳﻄﻨﺒﻮﻝ ﺣﺎﻟﻴﺎ( ﰲ ﺯﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﺪ‬ ‫ﻫﻼﻝ ﺭﻣﻀﺎﻥ ) ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ( ﺹ ‪ ٢٣١‬ﻣﺎ ﻧﺼﻪ‪ " :‬ﺇﻥ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻪ ﻭﺍﻟﻮﺍﺟﺐ‬
‫ﺍﻟﻔﺎﺗﺢ ﺍﻟﻌﺜﻤﺎﱐﹼ‪ ،‬ﻓﻬﻞ ﳚﺮﺅ ﺃﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﺇ ﱠﻥ ﺫﻟﻚ ﺃﻱ ﻋﺪﻡ ﺻﻴﺎﻣﻬﻢ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﻛﺎﻥ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﰲ ﻣﺬﺍﻫﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻛﻤﺎ ﻫﻮ ﺍﶈﺮﺭ ﰲ ﻛﺘﺐ ﺃﺗﺒﺎﻋﻬﻢ ﺍﳌﻌﺘﻤﺪﻳﻦ‬
‫ﻣﺸﺘ‪‬ﺘﺎ ﳍﻢ ﻭﻣﻀﻌﻔﹰﺎ ﻟﻘﻮ‪‬ﻢ ﻭﺿﺎﺭﺑ‪‬ﺎ ﻟ َﻮ ‪‬ﺣﺪَ‪‬ﻢ؟!‬ ‫ﺃﻥ ﺇﺛﺒﺎﺕ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﺮﺅﻳﺔ ﻟﻴﻼ ﺃﻭ ﺑﺈﻛﻤﺎﻝ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﻭﺃﻧﻪ ﻻ ﺗﻌﺘﱪ ﺭﺅﻳﺘﻪ‬
‫ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻛﺮﻳﺐ‪ ،‬ﺃﻥ ﺃﻡ ﺍﻟﻔﻀﻞ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻌﺜﺘﻪ ﺇﱃ ﻣﻌﺎﻭﻳﺔ ﺑﺎﻟﺸﺎﻡ‪ .‬ﻗـﺎﻝ‪:‬‬ ‫ﰲ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﻋﻠﻰ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎ ﳜﱪ ﺑﻪ ﺃﻫﻞ ﺍﳌﻴﻘﺎﺕ‬
‫ﻓﻘﺪﻣﺖ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻘﻀﻴﺖ ﺣﺎﺟﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻬﻞ ﻋﻠ ﱠﻲ ﺭﻣﻀﺎﻥ ﻭﺃﻧﺎ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﳍﻼﻝ ﻟﻴﻠـﺔ‬ ‫ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﺘﻨﺠﻴﻢ ﳌﺨﺎﻟﻔﺘﻪ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ " ﺍﻫـ‪.‬‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﻗﺪﻣﺖ ﺍﳌﺪﻳﻨﺔ ﰲ ﺀﺍﺧﺮ ﺍﻟﺸﻬﺮ‪ ،‬ﻓﺴﺄﻟﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪ ،‬ﰒ‬
‫ﻧﻘﻮﻝ‪ :‬ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﱂ ﻳﻮﺍﻓﻘﻮﺍ ﺍﻟﺴﺒﻜﻲ ﻓﻴﻤﺎ ﺍﺷﺘﺮﻃﻪ ﺭﻏﻢ ﺭﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ ﰲ‬
‫ﺫﻛﺮ ﺍﳍﻼﻝ ﻓﻘﺎﻝ‪ :‬ﻣﱴ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ﻓﻘﻠﺖ‪ :‬ﺭﺃﻳﻨﺎﻩ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺖ ﺭﺃﻳﺘﻪ ؟ ﻓﻘﻠـﺖ‪:‬‬
‫ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺍﻟﺴﺒﻜﻲ ﺑﺈﻋﻼﻥ ﺛﺒﻮﺕ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺃﻭ ﺍﻧﺘﻬﺎﺋﻪ ﻗﺒﻞ ﺍﺑﺘﺪﺍﺀ ﺭﻣﻀﺎﻥ ﺃﻭ‬
‫ﻧﻌﻢ‪ ،‬ﻭﺭﺀﺍﻩ ﺍﻟﻨﺎﺱ ﻭﺻﺎﻣﻮﺍ ﻭﺻﺎﻡ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻜﻨﺎ ﺭﺃﻳﻨﺎﻩ ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ‪ ،‬ﻓﻼ ﻧﺰﺍﻝ ﻧﺼـﻮﻡ‬
‫‪‬ﺎﻳﺘﻪ ﺑﺄﻳﺎﻡ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ ﻛﻤﺎ ﻳﻔﻌﻞ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺣﺒﺐ ﺇﻟﻴﻬﻢ ﺍﳋﻼﻑ‪.‬‬
‫ﺣﱴ ﻧﻜﻤﻞ ﺛﻼﺛﲔ‪ ،‬ﺃﻭ ﻧﺮﺍﻩ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃ َﻭﻻ ﺗﻜﺘﻔﻲ ﺑﺮﺅﻳﺔ ﻣﻌﺎﻭﻳﺔ ﻭﺻﻴﺎﻣﻪ ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ .‬ﻫﻜـﺬﺍ‬
‫ﺳﺒﺤﺎﻧﻚ ﺭﺑﻨﺎ ﻫﺬﺍ ﻬﺑﺘﺎﻥ ﻋﻈﻴﻢ‪.‬‬
‫ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫‪٥٦‬‬ ‫‪٥٥‬‬
‫ﻭﺍﳌﻔﺮ‪‬ﻕ ﻟﻜﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺣ ﹰﻘﺎ ﻫﻮ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﻫﺆﻻﺀ‪ .‬ﻓﻘﺪ ﺣﺼﻞ ﰲ ﺳﻨﺔ ‪١٩٨٤‬ﺭ ﺃﻥ ﻓﻠﻜﻴﺎ‬ ‫ﻭﻟﻮ ﺃﺭﺍﺩ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻣﻦ ﺑﻌﺪﻩ ﻷﻣﺮﻭﺍ ﺍﻟﻨﺎﺱ ﺑﺈﻳﻘﺎﺩ ﺍﻟﻨﲑﺍﻥ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ ﺃﻭ‬
‫ﺣﺪﺩ ﺑﺪﺍﻳﺔ ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ ..‬ﻭﻛﺎﻥ ﻫﻨﺎﻙ ﻓﻠﻜ ‪‬ﻲ ﺀﺍﺧﺮ ﺟﻌﻞ ﺑﺪﺍﻳﺔ ﺭﻣﻀﺎﻥ ﻳﻮﻡ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﺮﻕ ﻹﻃﻼﻉ ﺍﳌﺴﻠﻤﲔ ﰲ ﳐﺘﻠﻒ ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺸﻬﺮ ﰲ ﻟﻴﻠﺔ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﺣﺴﺐ ﻣﺎ ﺩﺭﺳﻪ‪ ..‬ﻭﻓﻠﻜ ‪‬ﻲ ﺀﺍﺧﺮ ﺟﻌﻠﻪ ﺍﳉﻤﻌﺔ‪ ..‬ﺃﻫﺬﺍ ﻳﻌﺘﱪ ﲨ ‪‬ﻌﺎ ﻟﻠﻜﻠﻤﺔ؟! ﻭﻣﺎ ﺯﺍﻝ‬ ‫ﻭﺍﺣﺪﺓ ﻭﺇﻟﺰﺍﻣﻬﻢ ﲨﻴ ‪‬ﻌﺎ ﺑﺎﻟﺼﻮﻡ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻨﻬﻢ ﱂ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻣﻊ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ‬
‫ﺍﻟﻔﻠﻜﻴﻮﻥ ﺇﱃ ﺍﻵﻥ ﳜﺘﻠﻔﻮﻥ !!! ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ‪ -‬ﻋﻠﻰ ﺯﻋﻤﻬﻢ‪ -‬ﺃﻥ ﳜﺘﺎﺭﻭﺍ ﻗﻮﻝ ﻓﻠﻜﻲ‬ ‫ﻳﻀﻴﻘﻮﺍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﱂ ﻳ‪‬ﻮ ِﺭﹾﺛ ‪‬ﻬ ‪‬ﻢ ﺫﻟﻚ َﻭ ‪‬ﻫ‪‬ﻨﺎ ﻭﻻ ﺗﺄﺧ ‪‬ﺮﺍ‪.‬‬
‫ﻳﻨﺎﺳﺐ ﲢﺪﻳﺪﻩ ﻣﻮﺍﻋﻴﺪﻫﻢ ﺍﳌﱪﳎﺔ ﺳﺎﺑﻘﺎ‪!!!..‬‬
‫ﻭﻳﻘﺎﻝ ﺃﻳﻀﺎ‪ :‬ﰲ ﺯﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺍﳋﻠﻔﺎﺀ ﺑﻌﺪﻩ ﱂ ﻳﺴﺘﻌﻤﻠﻮﺍ ﺍﳊﺴﺎﺏ ﻭﱂ ﻳﺆﺩ ﺫﻟﻚ ﺇﱃ ﺿﻌﻒ‬
‫ﻟﻮ ﻋﺮﻓﻮﺍ ﺍﳊﻘﻴﻘﺔ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﻣﺎ ﻳﻌﺘﻤﺪﻭﻧﻪ ﻫﻮ ﺍﳌﻔﺮ‪‬ﻕ ﺍﳌﺸﺘﺖ ﻟﻸﻣﺔ ﺍﶈﻤﺪﻳﺔ‪.‬‬ ‫ﻭﻻ ﺗﺸﺘﺖ ﺑﻞ ﻛﺎﻥ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺃﺣﺴﻦ ﻣﻦ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻭﺩﻭﻟﺘﻬﻢ ﺃﻗﻮﻯ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻭﻛﺄﻥ ﻫﺆﻻﺀ ﻻ ﻳﺪﺭﻭﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻭﻛﺄﻥ ﺃﻣﺔ ﳏﻤﺪ ﺑﺰﻋﻤﻬﻢ ﻋﻠﻤﺎﺀﻫﺎ ﻭﻋﺎﻣﺘﻬﺎ ﻃﻮ ﹶﻝ ﺃﺭﺑﻌﺔ‬ ‫ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﺃﺩﺭﻯ ﲟﺼﺎﱀ ﺍﻷﻣﺔ‪.‬‬
‫ﻋﺸﺮ ﻗﺮ‪‬ﻧﺎ ﻣﺎ ﻋﺮﻓﻮﺍ ﺣﻘﻴﻘﺔ ﺑﺪﺍﻳﺔ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪.‬‬
‫ﻕ ﺻﻔﻬﻢ ﻧﺎﺗﺞ ﻋﻦ ﺷﻴﻮﻉ ﺍﳉﻬﻞ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬
‫ﺸﱡﺘﺖ‪ ‬ﺍﳌﺴﻠﻤﲔ ﻭﺗﻔﺮ ‪‬‬
‫ﻭﺇﳕﺎ َﺗ َ‬
‫ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﳐﻠﺼﲔ ﻟﺘﺮﻛﻮﺍ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻖ ﳑﺎ ﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻔﻌﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ‬ ‫ﺽ ﺍﻟﻌﻠﻤـﺎﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ِ " :‬ﺇ ﱠﻥ‬
‫ﻒ ﲤﺴﻜﻬﻢ ﺑﺘﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻘﺮﺍ ِ‬
‫ﻭﺿﻌ ِ‬
‫ﺃﺭﺟﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ ﻣﻦ ﻏﲑ ﺃﻥ ‪‬ﻳ َﻌﺴ‪‬ﺮﻭﺍ ﻋﻠﻴﻬﻢ ﻭﻳﺮﺑﻄﻮﺍ ﺍﺑﺘﺪﺍﺀ ﺻﻴﺎﻣﻬﻢ ﲝﺴﺎﺑﺎﺕ ﻭﺃﺭﻗﺎﻡ ﻻ ﻳﻔﻘﻪ‬ ‫ﺾ ﺍﹾﻟ ُﻌ ﹶﻠﻤَﺎ ِﺀ َﺣﺘﱠﻰ ِﺇﺫﹶﺍ‬
‫ﺍﻟ ﱠﻠ َﻪ ﻻ َﻳ ﹾﻘِﺒﺾُ ﺍﹾﻟ ِﻌ ﹾﻠ َﻢ ﺍْﻧِﺘﺰَﺍﻋًﺎ َﻳ ْﻨَﺘ ِﺰﻋُﻪُ ِﻣ ْﻦ ﺍﹾﻟ ِﻌﺒَﺎ ِﺩ َﻭﹶﻟ ِﻜ ْﻦ َﻳ ﹾﻘِﺒﺾُ ﺍﹾﻟ ِﻌ ﹾﻠ َﻢ ِﺑ ﹶﻘ ْﺒ ِ‬
‫ﻣﻨﻬﺎ ﺃﻛﺜﺮﻫﻢ ﺷﻴﹰﺌﺎ‪.‬‬ ‫ﺿﻠﱡﻮﺍ " ﺭﻭﺍﻩ‬
‫ﻀﻠﱡﻮﺍ َﻭﹶﺃ َ‬
‫ﺱ ُﺭﺀُﻭﺳًﺎ ُﺟﻬﱠﺎﻻ ﹶﻓﺴُِﺌﻠﹸﻮﺍ ﹶﻓﹶﺄ ﹾﻓَﺘﻮْﺍ ِﺑ َﻐ ْﻴ ِﺮ ِﻋ ﹾﻠ ٍﻢ ﹶﻓ َ‬
‫ﺨ ﹶﺬ ﺍﻟﻨﱠﺎ ُ‬
‫ﹶﻟ ْﻢ ﻳُ ْﺒ ِﻖ ﻋَﺎِﻟﻤًﺎ ﺍﱠﺗ َ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻭﻳﺎ ﻟﻴﺘﻬﻢ ﺍﻟﺘﻔﺘﻮﺍ ﺑﺪ ﹰﻻ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺗﻌﻠﻴﻢ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺃﺭﻛﺎﻥ ﺍﻟﻮﺿﻮﺀ‬
‫ﺚ‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪َ ": ‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺀﺍ ِﺧ ِﺮ ﺍﻟ ﱠﺰﻣَﺎ ِﻥ َﺩﺟﱠﺎﻟﹸﻮ ﹶﻥ ﹶﻛﺬﱠﺍﺑُﻮﻥﹶ‪َ ،‬ﻳ ﹾﺄﺗُﻮَﻧ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍ َﻷﺣَﺎﺩِﻳ ِ‬
‫ﻭﺷﺮﻭﻁ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻳﺸﺒﻪ ﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺟﻪ ﻛﻞ ﻣﺴﻠﻢ‪ ،‬ﺃﻭ ﺇﱃ ﺍﻟﻨﻬﻰ ﻋﻦ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰﻧﺎ‬
‫ﻀﻠﱡﻮَﻧ ﹸﻜ ْﻢ َﻭ ﹶﻻ َﻳ ﹾﻔِﺘﻨُﻮَﻧ ﹸﻜ ْﻢ " ﺭﻭﺍﻩ‬
‫ﺴ َﻤﻌُﻮﺍ ﹶﺃْﻧُﺘ ْﻢ َﻭ ﹶﻻ ﺀﺍﺑَﺎ ُﺅ ﹸﻛﻢْ‪ ،‬ﹶﻓِﺈﱠﻳﺎ ﹸﻛ ْﻢ َﻭِﺇﻳﱠﺎ ُﻫﻢْ‪ ،‬ﹶﻻ ُﻳ ِ‬
‫ِﺑﻤَﺎ ﹶﻟ ْﻢ َﺗ ْ‬
‫ﻭﺑﻴﻊ ﳊﻢ ﺍﳋﻨـﺰﻳﺮ ﻭﺍﳌﺴﻜﺮﺍﺕ‪ ،‬ﺃﻭ ﺇﱃ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻴﺪ‬
‫ﻣﺴﻠﻢ ‪.‬‬
‫ﺼﻠﹸﺢ‪ ‬ﻹﺭﺷﺎﺩ ﻏﲑﻩ ﻭﻟﻮ ﺃﺭﺍﺩ‬
‫ﻭﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﻥ ﻣﻦ ﱂ ﳚﻠﺲ ﺑﺎﻟﺘﻮﺍﺿﻊ ﺑﲔ ﺃﻳﺪﻱ ﲪﻠﺔ ﺍﻟﻌﻠﻢ ﻻ َﻳ ‪‬‬
‫ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﺍﻟﻴﻮﻡ ﻳﺮﻳﺪﻭﻥ ﲢﺮﻳﻒ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻣﺴﺌﻠﺔ ﺑﺪﺀ ﺷﻬﺮ ﺍﻟﺼﻴﺎﻡ ﻭﻭﺿﻊ ﺑﺬﻭﺭ ﺟﺪﻳﺪﺓ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻟﻼﺧﺘﻼﻑ ﻭﻟﻠﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻘﺮﺀﺍﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺃﻗﻮﺍﻝ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺮﺃﻱ ﺑﺪﻻ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " :‬ﺍﻟﻄﱡﻬﻮﺭ ﺷﻄﺮ ﺍﻹﳝﺎﻥ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻭﻫﺆﻻﺀ ﻗﺎﺻﺮﻭﻥ ﻋﻦ‬ ‫ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻄﻬﻮﺭ ﻛﻤﺎ ﳚﺐ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻗﺎﺻﺮﻭﻥ ﻋﻦ ﺃﻛﺜﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﻓﻜﺄ‪‬ﻢ ﻳﻌﻤﺪﻭﻥ ﺇﱃ ﻧﻘﺾ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻋﺮﻭﺓ ﻋﺮﻭﺓ ﻟﻴﺘﻮﺻﻠﻮﺍ ﺇﱃ ﻫﺪﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫‪٥٨‬‬ ‫‪٥٧‬‬
 ‫ﻓﺎﺋﺪﺓ ﺍﺳﺘﻄﺮﺍﺩﻳﺔ‬
‫ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﺩﺓ ﺗﻔﺴﺪ ﺍﻟﺼﻮﻡ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٦٢٠‬ﻫـ ﰲ ﺍﳌﻐﲏ ﺝ‪) ٥٢/ ٣‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﰊ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﻣﺴﺌﻠﺔ ﻗﺎﻝ " ﻭﻣﻦ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻓﻘﺪ ﺃﻓﻄﺮ "‪ ،‬ﻻ ﻧﻌﻠﻢ ﺑﲔ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﺧﻼﻓﺎ ﰲ ﺃﻥ ﻣﻦ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻮﻡ ﺃﻧﻪ ﻳﻔﺴﺪ ﺻﻮﻣﻪ ﻭﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ ﺇﺫﺍ ﻋﺎﺩ ﺇﱃ ﺍﻹﺳﻼﻡ ﺳﻮﺍﺀ ﺃﺳﻠﻢ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻴﻮﻡ ﺃﻭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻪ ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺭﺩﺗﻪ‬
‫ﺑﺎﻋﺘﻘﺎﺩﻩ ﻣﺎ ﻳﻜﻔﺮ ﺑﻪ ﺃﻭ ﺷﻜﻪ ﻓﻴﻤﺎ ﻳﻜﻔﺮ ﺑﺎﻟﺸﻚ ﻓﻴﻪ ﺃﻭ ﺑﺎﻟﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻣﺴﺘﻬﺰﺋﺎ ﺃﻭ ﻏﲑ‬
‫‪ö≅è% 4 Ü=yèù=tΡuρ ÞÚθèƒwΥ $¨Ζà2 $yϑ¯ΡÎ)  ∅ä9θà)u‹s9 óΟßγtFø9r'y™ ⎦È⌡s9uρ‬‬
‫&‪4 óΟä3ÏΨ≈yϑƒÎ) y‰÷èt/ Λänöxx. ô‰s% (#ρâ‘É‹tG÷ès? Ÿω ∩∉∈∪ šχρâ™Ì“öκtJó¡n@ óΟçFΨä. ⎯Ï&Î!θß™u‘uρ ⎯ϵÏG≈tƒ#u™uρ «!$$Î/r‬‬
‫ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﳍﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ‪ :‬ﳌﺎﺫﺍ ﻫﺬﻩ ﺍﻟﺰﻭﺑﻌﺔ ﺧﺼﻮﺻﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺤﺪﻳﺪ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﻭﻹﺛﺒﺎﺕ‬
‫ﻋﻴﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺗﺮﻓﻀﻮﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺅﻳﺔ ﺃﻭ ﺍﻻﺳﺘﻜﻤﺎﻝ ﺣﱴ ﻭﻟﻮ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ‬
‫ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﻹﺛﺒﺎﺕ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻓﺘﻜﺘﻔﻮﻥ ﲟﺘﺎﺑﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻻ‬
‫ﺗﺸﻌﻠﻮﻥ ﺣﺮﺑﻜﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻹﻟﺰﺍﻣﻬﻢ ﺑﺎﻷﺧﺬ ﺑﻘﻮﻝ ﺍﻟﻔﻠﻜﻴﲔ ﻭﺍﳌﻨﺠﻤﲔ ؟!!!‬
‫ﻭﻫﻞ ﰲ ﺩﻳﻦ ﺍﷲ ﺷﺮﻳﻌﺘﲔ‪ ،‬ﺷﺮﻳﻌﺔ ﻹﺛﺒﺎﺕ ﺭﻣﻀﺎﻥ ﻭﻋﻴﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺷﺮﻳﻌﺔ ﻹﺛﺒﺎﺕ ﻋﻴﺪ‬
‫ﺍﻷﺿﺤﻰ ؟!!!‬
‫ﻣﺴﺘﻬﺰﺉ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿‬ ‫ﻓﻬﻞ ﻟﺮﻣﻀﺎﻥ ﻭﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺗﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﳌﺎﻝ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺃﻡ ﻫﻨﺎﻙ ﺷﻰﺀ ﺀﺍﺧﺮ‬
‫ﺯﻳﺎﺩﺓ ﻻ ﻳﻌﺮﻓﻪ ﺍﳌﺴﻠﻤﻮﻥ !!‬

‫∪∉∉∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ[ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺼﻮﻡ ﻋﺒﺎﺩﺓ ﻣﻦ ﺷﺮﻃﻬﺎ ﺍﻟﻨﻴﺔ ﻓﺄﺑﻄﻠﻬﺎ ﺍﻟﺮﺩﺓ ﻛﺎﻟﺼﻼﺓ‬ ‫ﺇﺧﻮﺓ ﺍﻹﳝﺎﻥ‪:‬‬
‫ﻭﺍﳊﺞ ﻭﻷﻧﻪ ﻋﺒﺎﺩﺓ ﳏﻀﺔ ﻓﻨﺎﻓﺎﻫﺎ ﺍﻟﻜﻔﺮ ﻛﺎﻟﺼﻼﺓ " ﺍﻫـ‪.‬‬ ‫‪$tΒuρ öΝßγ|¡àΡr& HωÎ) šχθããy‰øƒs† $tΒuρ‬‬ ‫ﻓﻘﺪ ﺗﺒﲔ ﻟﺬﻱ ﻋﻴﻨﲔ ﺃﻥ ﻫﺆﻻﺀ ﳐﺎﺩﻋﻮﻥ‪ ،‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﴿‬

‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ‪) ٣٤٧/٦‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ(‪ ":‬ﻟﻮ ﺣﺎﺿﺖ ﰲ ﺑﻌﺾ‬ ‫„‪]﴾ ∩®∪ tβρáãèô±o‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ[ ﻓﻘﺪ ﺷﺬﻭﺍ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﻨﻬﺎﺭ ﺃﻭ ﺍﺭﺗﺪ ﺑﻄﻞ ﺻﻮﻣﻬﻤﺎ ﺑﻼ ﺧﻼﻑ ﻭﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﻀﺎﺀ " ﺍﻫـ‪.‬‬ ‫ﻋﻠﻰ ﻧﺒﻴﻪ ﺍﳌﺼﻄﻔﻰ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ‪. ‬‬

‫ﺍﻟﺮﺩﺓ ﻭﺃﻗﺴﺎﻣﻬﺎ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﺍﻟﺮﺩﺓ ﻭﻫﻲ ﻗﻄﻊ ﺍﻹﺳﻼﻡ‪ ،‬ﺗﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﻓﻌﺎﻝ ﻭﺃﻗﻮﺍ ﹲﻝ ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻛﻤﺎ ﺍﺗﱠﻔ َﻖ ﻋﻠﻰ‬ ‫‪ô⎯ÏΒ äοuzσø:$# ãΝßγs9 tβθä3tƒ βr& #·øΒr& ÿ…ã&è!θß™u‘uρ ª!$# ©|Ós% #sŒÎ) >πuΖÏΒ÷σãΒ Ÿωuρ 9⎯ÏΒ÷σßϑÏ9 tβ%x. $tΒuρ‬‬ ‫﴿‬
‫ﺫﻟﻚ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻛﺎﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭ‬ ‫‪.‬‬ ‫≅ ‪]﴾ ∩⊂∉∪ $YΖÎ7•Β Wξ≈n=|Ê‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ[‬
‫&‪¨ |Ê ô‰s)sù …ã&s!θß™u‘uρ ©!$# ÄÈ÷ètƒ ⎯tΒuρ 3 öΝÏδÌøΒr‬‬
‫ﳏﻤﺪ ﻋﻠﻴﺶ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺒﻬﻮﰐ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬

‫‪٦٠‬‬ ‫‪٥٩‬‬
‫ﺍﻟﻜﻔﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ‪ :‬ﻭﻣﻜﺎﻧﻪ ﺍﻟﻘﻠﺐ ﻛﺎﻋﺘﻘﺎﺩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻧﻮﺭ ﲟﻌﲎ ﺍﻟﻀﻮﺀ ﺃﻭ ﺃﻧﻪ ﺭﻭﺡ‪ ،‬ﻗﺎﻝ‬ ‫ﻭﻛ ﱞﻞ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﻛﻔ ٌﺮ ﲟﻔﺮ ِﺩ ِﻩ ﻓﺎﻟﻜﻔ ‪‬ﺮ ﺍﻟﻘﻮﱄﱡ ﻛﻔ ٌﺮ ﻭﻟﻮ ﱂ ﻳﻘﺘﺮﻥ ﺑﻪ ﺍﻋﺘﻘﺎ ٌﺩ ﺃﻭ ﻓﻌﻞﹲ‪ ،‬ﻭﺍﻟﻜﻔ ‪‬ﺮ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ ‪ ٢٤١‬ﻫـ( ﻋﻤﻦ ﻗﺎﻝ ﻋﻦ ﺍﷲ ﺟﺴﻢ ﻻ ﻛﺎﻷﺟﺴﺎﻡ ﻛﻔﺮ‪ ،‬ﻭﻗـﺎﻝ‬ ‫ﺼﺪ‪‬ﺭ ﺑﻪ‪ ،‬ﻭﺍﻟﻜﻔ ‪‬ﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻛﻔ ٌﺮ‬ ‫ﺡ ﺍﻟ ﱠ‬
‫ﺍﻟ ِﻔ ‪‬ﻌِﻠ ﱡﻲ ﻛﻔ ٌﺮ ﻭﻟﻮ ﱂ ﻳﻘﺘﺮﻥ ﺑﻪ ﻗﻮﻝ ﺃﻭ ﺍﻋﺘﻘﺎ ٌﺩ ﺃﻭ ﺍﻧﺸﺮﺍ ‪‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ )ﺕ‪٣٢٤‬ﻫـ(‪ " :‬ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﺟﺴﻢ ﻓﻬﻮ ﻏﲑ ﻋﺎﺭﻑ ﺑﺮﺑﻪ ﻭﺇﻧﻪ ﻛﺎﻓﺮ‬ ‫ﻭﻟﻮ ﱂ ﻳﻘﺘﺮﻥ ﺑﻪ ﻗﻮ ﹲﻝ ﺃﻭ ﻓﻌ ﹲﻞ‪ ،‬ﻭﺳﻮﺍﺀ ﺣﺼﻮﻝ ﻫﺬﺍ ﻣﻦ ﺟﺎﻫﻞ ﺑﺎﳊﻜﻢ ﺃﻭ ﻫﺎﺯﻝ ﺃﻭ ﻏﻀﺒﺎﻥ‪.‬‬
‫ﺑﻪ "‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺘﻮﱄ )ﺕ ‪٤٧٨‬ﻫـ( ﻭﻫﻮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻮﻩ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺸـﺎﻓﻌﻲ‪:‬‬ ‫ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﻻ ﻳﺮﻯ ﻬﺑﺎ ﺑﺄﺳﺎ ﻳﻬﻮﻱ ﻬﺑﺎ ﰲ ﺍﻟﻨﺎﺭ‬
‫" ﻣﻦ ﺍﻋﺘﻘﺪ ﻗﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺣﺪﻭﺙ ﺍﻟﺼﺎﻧﻊ ﺃﻭ ﻧﻔﻲ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﻟﻠﻘﺪﱘ ﺑﺎﻹﲨﺎﻉ ﻛﻜﻮﻧﻪ ﻋﺎﳌﺎ‬ ‫ﺳﺒﻌﲔ ﺧﺮﻳﻔﺎ " ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ‪ ،‬ﻭﰲ ﻣﻌﻨﺎﻩ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻗﺎﺩﺭﺍ ﺃﻭ ﺃﺛﺒﺖ ﻣﺎ ﻫﻮ ﻣﻨﻔﻲ ﻋﻨﻪ ﺑﺎﻹﲨﺎﻉ ﻛﺎﻷﻟﻮﺍﻥ ﺃﻭ ﺃﺛﺒﺖ ﻟﻪ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﻔﺼﺎﻝ ﻛـﺎﻥ‬ ‫ﻭﻗﺎﻝ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪ ٧٧١‬ﻫـ ﰲ ﻃﺒﻘﺎﺗﻪ ﺝ‪)٩١/١‬ﻃﺒﻊ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ‬
‫ﻛﺎﻓ ‪‬ﺮﺍ "‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ )ﺕ‪ ١١٤٣‬ﻫـ(‪ " :‬ﻣـﻦ ﺍﻋﺘﻘـﺪ ﺃﻥ ﺍﷲ ﻣـﻸ‬ ‫ﺍﳊﻠﱯ( ﻣﺎ ﻧﺼﻪ‪ " :‬ﻭﻻ ﺧﻼﻑ ﻋﻨﺪ ﺍﻷﺷﻌﺮﻱ ﻭﺃﺻﺤﺎﺑﻪ ﺑﻞ ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻣﻦ ﺗﻠﻔﻆ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻭ ﺃﻧﻪ ﺟﺴﻢ ﻗﺎﻋﺪ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺃﻭ ﺃﻥ ﻟﻪ ﺍﳊﻠﻮﻝ ﰲ ﺷﻰﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻭ‬ ‫ﺑﺎﻟﻜﻔﺮ ﺃﻭ ﻓﻌﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻔﺮ ﺃﻧﻪ ﻛﺎﻓﺮ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻭﺇﻥ ﻋﺮﻑ ﻗﻠﺒﻪ " ﺍﻫـ‪.‬‬
‫ﰲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﺃﻧﻪ ﻣﺘﺤﺪ ﺑﺸﻰﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﰲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻬﻮ ﻛﺎﻓﺮ ﻭﺇﻥ ﺯﻋﻢ ﺃﻧﻪ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﻟﻠﺸﻴﺦ ﺍﺑﻦ ﺭﺟﺐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٧٩٥‬ﻫـ ﻋﻨﺪ ﺷﺮﺣﻪ ﺍﳊﺪﻳﺚ‬
‫ﻣﺴﻠﻢ "‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﳊﺼﲏ )ﺕ ‪٨٢٩‬ﻫـ(‪ " :‬ﺍﻟﻨﻮﻭﻱ ﺟﺰﻡ ﰲ ﺻﻔﺔ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﺎ ﻧﺼﻪ‪ " :‬ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻛﻔﺮ‪ ،‬ﺃﻭ ﺭ ﱠﺩﺓٍ‪ ،‬ﺃﻭ ﻗﺘﻞ ﻧﻔﺲ‪ ،‬ﺃﻭ ﺃﺧﺬ ﻣﺎﻝ ﺑﻐﲑ‬
‫ﻣﻦ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺑﺘﻜﻔﲑ ﺍ‪‬ﺴﻤﺔ‪ ،‬ﻗﻠﺖ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﳏﻴﺪ ﻋﻨﻪ ﺇﺫ ﻓﻴـﻪ ﳐﺎﻟﻔـﺔ‬
‫ﺣﻖ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺸﻚ ﻣﺴﻠﻢ ﺃ‪‬ﻢ ﱂ ﻳ‪‬ﺮﻳﺪﻭﺍ ﺃ ﱠﻥ ﺍﻟﻐﻀﺒﺎ ﹶﻥ ﻻ ﻳ‪‬ﺆﺍﺧ ﹸﺬ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ‬
‫‪⎯ϵÎ=÷WÏϑx. }§øŠs9‬‬ ‫ﺻﺮﻳﺢ ﺍﻟﻘﺮﺀﺍﻥ‪ ،‬ﻗﺎﺗﻞ ﺍﷲ ﺍ‪‬ﺴﻤﺔ ﻭﺍﳌﻌﻄﻠﺔ ﻣﺎ ﺃﺟﺮﺃﻫﻢ ﻋﻠﻰ ﳐﺎﻟﻔـﺔ ﻣـﻦ ﴿‬
‫ﻳﻘ ‪‬ﻊ ﻣﻦ ﺍﻟﻐﻀﺒﺎﻥ ﻣﻦ ﻃﻼﻕ ﻭﻋﺘﺎﻕ‪ ،‬ﺃﻭ ﳝﲔ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺆﺍﺧﺬ ﺑﺬﻟﻚ ﹸﻛِﻠّﻪ ﺑﻐﲑ ﺧﻼﻑ " ﺍﻫـ‪.‬‬
‫«‪]﴾ ∩⊇⊇∪ çÅÁt7ø9$# ßìŠÏϑ¡¡9$# uθèδuρ ( Ö™ï†x‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ[ "‪ ،‬ﻭﰲ ﺍﻟﻔﺘـﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ " ﻳﻜﻔﺮ‬
‫ﻭﺃﻣﺎ ﺍﳌﺴﻠﻢ ﺍﳌﻜﺮﻩ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻘﺘﻞ ﻭﳓﻮﻩ ﺇﻥ ﻗﺎﻝ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻹﻧﻘﺎﺫ ﻧﻔﺴﻪ ﳑﺎ ﻫﺪﺩﻩ‬
‫ﺑﺈﺛﺒـﺎﺕ ﺍﳌﻜـﺎﻥ ﷲ ﺗﻌـﺎﱃ "‪ ،‬ﻭﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ ‪ ٤٢٩‬ﻫـ(‪:‬‬ ‫ﺑﻪ ﺍﻟﻜﻔﺎ ‪‬ﺭ ﻭﻗﻠ‪‬ﺒ ‪‬ﻪ ﻏﲑ ﻣﻨﺸﺮﺡ ﲟﺎ ﻳﻘﻮﻟﻪ ﻓﻼ ﳛﻜﻢ ﺑﻜﻔﺮﻩ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺗﻐﲑ ﺧﺎﻃﺮﻩ ﺑﻌﺪ ﺍﻹﻛﺮﺍﻩ‬
‫" ﻭﺃﲨﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳛﻮﻳﻪ ﻣﻜﺎﻥ ﻭﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺯﻣﺎﻥ "‪ ،‬ﻭﲨﻊ ﺍﻹﻣﺎﻡ‬
‫‪ω÷èt/ .⎯ÏΒ «!$$Î/ txŸ2 ⎯tΒ‬‬ ‫ﻓﺸﺮﺡ ﺻﺪﺭﻩ ﺑﻘﻮﻝ ﺍﻟﻜﻔﺮ ﻛﻔﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﳏﻤﺪ ﺑﻦ ﻫﺒﺔ ﺍﻟﱪﻣﻜﻲ )ﺕ ‪ ٥٩٩‬ﻫـ( ﻟﻠﺴﻠﻄﺎﻥ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﺭﲪﻪ ﺍﷲ )ﺕ‪٥٨٩‬‬
‫)‪óΟÎγøŠn=yèsù #Y‘ô‰|¹ Ìøä3ø9$$Î/ yyuŸ° ⎯¨Β ⎯Å3≈s9uρ Ç⎯≈yϑƒM}$$Î/ B⎦È⌡yϑôÜãΒ …çµç6ù=s%uρ oνÌò2é& ô⎯tΒ ωÎ) ÿ⎯ϵÏΖ≈yϑƒÎ‬‬
‫ﻫـ( ﻗﺼﻴﺪﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻨﻴﺔ ﻓﺄﻗﺮﻫﺎ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺃﻣﺮ ﺑﺘﺪﺭﻳﺴﻬﺎ ﻟﻠﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ ﻭﳑﺎ ﺟـﺎﺀ‬
‫ﻗﻄﺮ ﺗﻌـﺎﱃ ﺍﷲ ﻋﻦ ﺗﺸﺒﻴﻪ‬ ‫ﻭﺻﺎﻧﻊ ﺍﻟﻌـﺎﱂ ﻻ ﻳـﺤﻮﻳﻪ‬ ‫ﻓﻴﻬﺎ‪:‬‬ ‫∪∉⊃⊇∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ[‪.‬‬ ‫‪ÒΟŠÏàtã ëU#x‹tã óΟßγs9ρu «!$# š∅ÏiΒ Ò=ŸÒxî‬‬
‫ﻭﺣﻜﻤﻪ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺎ‬ ‫ﻗﺪ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻭﻻ ﻣﻜﺎﻧﺎ‬ ‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‪:‬‬
‫ﻭﻋ ﱠﺰ ﻋﻦ ﺗﻐﻴـﺮ ﺍﻟﺰﻣـﺎﻥ‬ ‫ﺳﺒﺤـﺎﻧﻪ ﺟ ﱠﻞ ﻋﻦ ﺍﳌﻜﺎﻥ‬

‫‪٦٢‬‬ ‫‪٦١‬‬
 ‫ﺧﺎﲤﺔ‬ ‫ﻣﻦ ﺧﺼـﻪ ﲜـﻬﺔ ﺍﻟﻌﻠﻮ‬ ‫ﻓﻘﺪ ﻏـﻼ ﻭﺯﺍﺩ ﰲ ﺍﻟﻐﻠﻮ‬
‫ﺗﺘﻀﻤﻦ ﻧﺼﻴﺤﺔ‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺗﺪﺭﺱ ﰲ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﰲ ﻣﺼﺮ ﻭﰲ ﺟﺎﻣﻌﺔ ﺍﻟﺰﻳﺘﻮﻧﺔ ﰲ ﺗﻮﻧﺲ ﺑﻞ ﻭﺳﺎﺋﺮ‬
‫‪Ç⎯tã šχöθyγ÷Ψs?uρ Å∃ρã÷èyϑø9$$Î/ tβρâß∆ù's? Ĩ$¨Ψ=Ï9 ôMy_Ì÷zé& >π¨Βé& uöyz öΝçGΖä.‬‬ ‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬‬ ‫ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺃﻧﺪﻧﻮﺳﻴﺎ ﻭﺑﺎﻛﺴﺘﺎﻥ ﻭﺗﺮﻛﻴﺎ ﻭﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺍﻟﺴﻮﺩﺍﻥ ﻭﺍﻟﻴﻤﻦ‬
‫‪]﴾ ∩⊇⊇⊃∪ 3 «!$$Î/ tβθãΖÏΒ÷σè?uρ Ìx6Ζßϑø9$#‬ﺳﻮﺭﺓ ﺀﺍﻝ ﻋﻤﺮﺍﻥ[‪.‬‬ ‫ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳍﻨﺪ ﻭﺑﺎﻛﺴﺘﺎﻥ ﻭﺇﻓﺮﻳﻘﻴﺎ ﻭﲞﺎﺭﻯ ﻭﺍﻟﺪﺍﻏﺴﺘﺎﻥ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺳﺎﺋﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺍﻟﻜﻔﺮ ﺍﻟﻔﻌﻠﻲ‪ :‬ﻛﺴﺠﻮﺩ ﻟﺼﻨﻢ‪ ،‬ﻭﺇﻟﻘﺎﺀ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻭﻟﻮ ﱂ‬
‫‪šχρâß∆ù'tƒ 4 <Ù÷èt/ â™!$uŠÏ9÷ρr& öΝßγàÒ÷èt/ àM≈oΨÏΒ÷σßϑø9$#uρ tβθãΖÏΒ÷σßϑø9$#uρ‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬‬
‫ﻳﻘﺼﺪ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻷﻥ ﻓﻌﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﺳﺘﺨﻔﺎﻑ‪ ،‬ﺃﻭ ﺃﻭﺭﺍﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﺃﻱ ﻭﺭﻗﺔ‬
‫∪⊇∠∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ[‪.‬‬ ‫‪Ìs3Ζßϑø9$# Ç⎯tã tβöθyγ÷Ζtƒuρ Å∃ρã÷èyϑø9$$Î/‬‬ ‫ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺩ ﺍﻻﺳﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﺧﺒﺎﺭﺍ ﻋﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪]﴾ Þ∩∉⊄∪ ö/ä3s9 ßx|ÁΡr&uρ ﴿ :‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ[‬ ‫ﺍﻟﻜﻔﺮ ﺍﻟﻘﻮﱄ‪ :‬ﻛﻤﻦ ﻳﺸﺘﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ " :‬ﻻ ﺧﻼﻑ ﺃﻥ ﺳﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻓﺮ "‪ ،‬ﺃﻭ ﻳﺴﺐ ﻧﺒﻴﺎ ﺃﻭ ﻳﺴﺘﺨﻒ ﺑﻪ ﺃﻭ ﻳﺴﺘﺤﻞ ﳏﺮﻣﺎ ﺑﺎﻹﲨﺎﻉ ﻛﺎﳋﻤﺮ‬
‫ﻭﻋﻦ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪]﴾∩∉∇∪ î⎦⎫ÏΒr& îw¾¾$tΡ ö/ä3s9 O$tΡr&uρ ﴿ :‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ [‪.‬‬ ‫ﻭﺍﻟﺰﱏ ﻭﺍﻟﻠﻮﺍﻁ ﺃﻭ ﳛﺮﻡ ﺣﻼﻻ ﻇﺎﻫﺮ‪‬ﺍ‪ ،‬ﺃﻭ ﻳﺴﺐ ﻣﻠﻜﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﻭ ﻗﺎﻝ‬
‫ﺃﻧﺎ ﺃﻓﻌﻞ ﺑﻐﲑ ﻣﺸﻴﺌﺔ ﺍﷲ ﺃﻭ ﻗﺎﻝ ﳌﺴﻠﻢ ﻳﺎ ﻛﺎﻓﺮ ﺑﻼ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺤ ﹸﺔ " ﹸﻗ ﹾﻠﻨَﺎ‪ِ :‬ﻟ َﻤ ‪‬ﻦ ؟‬
‫ﷲ َﻋ‪‬ﻨﻪ‪ ‬ﹶﺃﻥﱠ ﺍﻟﱠﻨِﺒ ﱠﻲ ‪ ‬ﻗﹶﺎ ﹶﻝ‪ " :‬ﺍﻟ ِّﺪﻳ ُﻦ ﺍﻟﱠﻨﺼِﻴ َ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﻱ َﺭ ِ‬
‫ﻭ َﻋ ‪‬ﻦ َﺗﻤِﻴ ٍﻢ ﺍﻟﺪﱠﺍ ِﺭ ِّ‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﻛﻞ ﻋﻘﺪ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﻗﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺨﻔﺎﻑ ﺑﺎﷲ ﺃﻭ ﻛﺘﺒﻪ ﺃﻭ ﺭﺳﻠﻪ ﺃﻭ‬
‫ﲔ َﻭﻋَﺎ ﱠﻣِﺘ ِﻬ ْﻢ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﺴ ِﻠ ِﻤ َ‬
‫ﹶﻗـﺎ ﹶﻝ‪ " :‬ﻟ ﱠﻠ ِﻪ َﻭِﻟ ِﻜﺘَﺎِﺑ ِﻪ َﻭِﻟ َﺮﺳُﻮِﻟ ِﻪ َﻭ َﻷِﺋ ﱠﻤ ِﺔ ﺍﹾﻟﻤُ ْ‬
‫ﻣﻼﺋﻜﺘﻪ ﺃﻭ ﺷﻌﺎﺋﺮﻩ ﺃﻭ ﻣﻌﺎﱂ ﺩﻳﻨﻪ ﺃﻭ ﺃﺣﻜﺎﻣﻪ ﺃﻭ ﻭﻋﺪﻩ ﺃﻭ ﻭﻋﻴﺪﻩ ﻛﻔﺮ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﻼ ِﺓ‪َ ،‬ﻭﺇِﻳﺘَﺎ ِﺀ ﺍﻟ ﱠﺰﻛﹶﺎﺓِ‪،‬‬
‫ﺼﹶ‬
‫ﷲ ‪َ ‬ﻋﻠﹶﻰ ِﺇﻗﹶﺎ ِﻡ ﺍﻟ ﱠ‬
‫ﷲ َﻋ‪‬ﻨﻪ‪ ‬ﻗﹶﺎ ﹶﻝ‪ " :‬ﺑَﺎَﻳ ‪‬ﻌﺖ‪َ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﻭ َﻋ ‪‬ﻦ َﺟﺮِﻳ ٍﺮ َﺭ ِ‬ ‫ﺫﻟﻚ ﺟﻬﺪﻩ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ‪.‬‬
‫ﺴِﻠ ٍﻢ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬ ‫ﺼ ِﺢ ِﻟ ﹸﻜ ِّﻞ ﻣ‪ ‬‬
‫ﻭَﺍﻟﱡﻨ ‪‬‬ ‫ﻭﺃﻣﺎ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪ ﻓﻬﻲ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﻜﻔﺮ ﻓﻮﺭﺍ ﻭﺍﻟﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺑﻘﻮﻝ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻨﻔﻌﻪ ﻗﻮﻝ ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﻗﺒﻞ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻛﻤﺎ ﻧﻘﻞ‬
‫ﻓﻨﺼﻴﺤﺘﻨﺎ ﻟﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺘﻤﺴﻚ ﲟﺎ ﻗﺎﻟﻪ ﻓﻘﻬﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ‬
‫ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍ‪‬ﺘﻬﺪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﳌﻨﺬﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٣١٨‬ﻫـ‪.‬‬
‫ﻋﻠﻮ ﺷﺄ‪‬ﻢ‪ ،‬ﻭﺃﻥ ﻳﺪﺭﺱ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺩﺧﻮﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﲨﻊ ﺑﲔ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻋﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺎﻟﻔﻘﻴﻪ ﺍﳊﻨﻔﻲ ﺑﺪﺭ ﺍﻟﺮﺷﻴﺪ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٧٦٨‬ﻫـ ﻭﺍﻟﻘﺎﺿﻲ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺗﻠﻘﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﻦ ﻣﺜﻠﻪ ﻭﻫﻜﺬﺍ ﺑﺈﺳﻨﺎﺩ ﻣﺘﺼﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻋﻴﺎﺽ ﺍﳌﺎﻟﻜﻲ ﻭﺍﻟﻔﻘﻴﻪ ﻳﻮﺳﻒ ﺍﻷﺭﺩﺑﻴﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺘﻮﰱ ‪ ٧٩٩‬ﻫـ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﰲ ﺑﻴﺎﻥ‬
‫ﻭﻧﺼﻴﺤﺘﻨﺎ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﺪﻳﻨﺔ ﺃﻭ ﻧﺎﺣﻴﺔ ﺃﻥ ﳜﺮﺝ ﻗﺴﻢ ﻣﻨﻬﻢ ﻟﲑﺍﻗﺒﻮﺍ ﺍﳍﻼﻝ ﺑﻌﺪ ﻏﺮﻭﺏ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﻜﻔﺮﺓ ﻧﻘﻠﻮﻫﺎ ﻋﻦ ﺍﻷﺋﻤﺔ ﻓﻴﻨﺒﻐﻲ ﺍﻹﻃﻼﻉ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﺍﻟﺸﺮ ﻳﻘﻊ ﻓﻴﻪ‪.‬‬
‫ﴰﺲ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻓﺈﻥ ﺭﺃﻭﺍ ﺍﳍﻼﻝ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺇﻥ ﱂ ﻳﺮﻭﻩ ﻭﱂ‬

‫‪٦٤‬‬ ‫‪٦٣‬‬
 ‫ﻼ ﺛﻘﺔ ﺭﺀﺍﻩ ﰲ ﺑﻠﺪﺓ ﻗﺮﻳﺒﺔ ﻣﻨﻬﻢ ﺃﻛﻤﻠﻮﺍ ﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﰒ ﺻﺎﻣﻮﺍ ﺍﻟﻴﻮﻡ‬
‫‪‬‬
‫‪ -‬ﺍﳌﻘﺪﻣﺔ ‪٣.......................................................................‬‬
‫‪-‬ﻓﺼﻞ ﰲ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪٥ ...............................‬‬
‫‪-‬ﻓﺼﻞ ﰲ ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ‪٩...........................................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺼﻮﻡ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‪١٣.............................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﻧﺼﻮﺹ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪١٩........................................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺟﺎﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ‬
‫ﺍﳊﺴﺎﺏ ‪٢٤......................................................................‬‬
‫‪ -‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺸﺮﻉ ﺭﺑﻂ ﺍﻟﺼﻮﻡ ﲝﻘﻴﻘﺔ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻟﻠﻘﻤﺮ ﻻ ﺑﻮﻻﺩﺓ ﺍﳍﻼﻝ‬
‫ﺣﺴﺎﺑﻴﺎ‪٢٧.......................................................................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻣﺘﻄﻮﺭﺍ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻮﻝ ﻟﻜﻠﻔﻬﻢ‬
‫ﺑﺎﳊﺴﺎﺏ ‪٣١.....................................................................‬‬
‫‪ -‬ﻓﺼﻞ ﻣﻌﲎ ﻗﻮﻟﻪ ‪ " ‬ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ‪٣٤............................................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻹﺛﺒﺎﺕ ﺍﻟﺼﻮﻡ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ‪٣٩..................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" ﻓﻤﻦ ﺷﻬﺪ ﻣﻨﻜﻢ ﺍﻟﺸﻬﺮ ﻓﻠﻴﺼﻤﻪ"‪٤٥.......................‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ "ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣﻮﻥ‪ ،‬ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ ﺗﻔﻄﺮﻭﻥ"‪٤٦...............‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻟﻠﺼﻼﺓ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ ﰒ ﻗﻴﺎﺳﻪ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ‪٤٧.....‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻭﻟﻮ ﺧﺎﻟﻒ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ ‪٥٣... ..............‬‬
‫‪ -‬ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺍﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻳﻮﺣﺪ ﺍﻷﻣﺔ ‪٥٦.................................‬‬
‫‪-‬ﻓﺎﺋﺪﺓ ﺍﺳﺘﻄﺮﺍﺩﻳﺔ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﺩﺓ ﺗﻔﺴﺪ ﺍﻟﺼﻮﻡ‪٦٠...................................‬‬
‫‪ -‬ﺧﺎﲤﺔ ﺗﺘﻀﻤﻦ ﻧﺼﻴﺤﺔ‪٦٤ ........................................................‬‬
‫ﻳﻌﻠﻤﻮﺍ ﺑﺄﻥ ﺭﺟ ﹰ‬
‫ﺍﻟﺬﻱ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺛﺒﺘﺖ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋ ‪‬ﻲ ﰲ ﺑﻠﺪ ﺑﻌﻴﺪ ﻋﻦ ﺑﻠﺪﻫﻢ ﲝﻴﺚ ﲣﺘﻠﻒ ﺍﳌﻄﺎﻟﻊ‬
‫ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ ﻭﻋﻠﻤﻮﺍ ﺑﺬﻟﻚ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺫﺍﻋﺔ ﺃﻭ ﻏﲑﻫﺎ ﻓﻠﻸﺋﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻣﺴﻠﻜﺎﻥ‪:‬‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻻ ﻳﺼﻮﻣﻮﻥ ﻭﻳﻜﻤﻠﻮﻥ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻷﻥ ﺃﻫﻞ ﻛﻞ ﺑﻠﺪ ﻳﺮﻭﻥ ﻷﻧﻔﺴﻬﻢ )ﻭﻫﻮ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﻭﻏﲑﻩ( ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺼﻮﻣﻮﻥ ﻣﻊ ﻣﻦ ﺭﺀﺍﻩ )ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ‬
‫ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻏﲑﻩ( ﻭﻻ ﺣﺮﺝ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺇﻥ ﺃﺧﺬ ﻬﺑﺬﺍ ﺍﳌﺴﻠﻚ ﺃﻭ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺣﺴﺎﺑﺎﺕ ﺍﳌﻨﺠﻤﲔ ﻭﺍ ﹸﳌﻮَﻗﺘﲔ ﻭﺃﺷﺒﺎﻫﻬﻢ ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ‬
‫ﺲ ﻓِﻲ‬
‫ﻁ ﹶﻟ ْﻴ َ‬
‫ﱯ ﺍﷲ ‪ ‬ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﹶﻓﹶﺄ‪‬ﻳﻤَﺎ َﺷ ْﺮ ٍ‬
‫ﺟﻌﻠﻪ ﺣﺠﺔ ﻓﻘﺪ ﺃﺧﻄﺄ ﺧﻄﺄ ﻓﺎﺩ ‪‬ﺣﺎ‪ ،‬ﻭﺻﺪﻕ ﻧ ‪‬‬
‫ﻁ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﻱ ﻭﻏﲑﻩ‪.‬‬ ‫ﺏ ﺍﻟ ﱠﻠ ِﻪ ﹶﻓﻬُ َﻮ ﺑَﺎ ِﻃﻞﹲ َﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣِﺎﹶﺋ ﹶﺔ َﺷ ْﺮ ٍ‬
‫ِﻛﺘَﺎ ِ‬
‫ﻓﻘﺪ َﺗَﺒﱠﻴ َﻦ ﻟﻜ ِّﻞ ﺻﺎﺣﺐ ﹸﻟﺐ‪ ‬ﺃﻥ ﻣﺎ ﺃﻭﺭﺩﻩ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺧﺎﻟﻔﻮﺍ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻛﻼ ٌﻡ ﻻ‬
‫ﺏ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺌﺎﻥ ﻣﺎﺀ ﻓﺈﺫﺍ ﹶﻗ ِﺪ َﻣﻪ‪ ‬ﱂ ﳚﺪﻩ ﺷﻴﺌﺎ‪.‬‬
‫ﻃﺎﺋﻞ ﲢﺘﻪ‪ ،‬ﻭﺟﻌﺠﻌ ﹲﺔ ﻣﻦ ﻏﲑ ﻃﺤﲔ‪ ،‬ﻭﺳﺮﺍ ٌ‬
‫ﻓﻄﻮﰉ ﳌﻦ ﲤﺴﻚ ﲜﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻭﲨﻬﻮﺭﻫﻢ ﻭﻛﻼﻡ ﻧﺒﻴﻬﻢ‪ ،‬ﻭﺍﻟﻨﺪﺍﻣﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳌﻦ ﺍﺗﺒﻊ‬
‫ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻭﺷ ﱠﺬ ﻋﻦ ﻣﻨﻬﺎﺟﻬﻢ‪.‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ‪ .‬ﺀﺍﻣﲔ‬
‫ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫‪٦٥‬‬