!$Tβuρ Νä39S?#U™ Ãαθß™§9$# Çνρä‹Ã‚Sù $Tβuρ Öνä39Pκtξ ǵ÷Ψtã (#Θßγtfρ$$Sù (#Θà) ¨?$#Uρ ©!$# ¨Βî) ©!$# ߉Ƒï‰X© É>$S) Ïèø9$# ∩∠∪
!$Tβuρ Νä39S?#U™ Ãαθß™§9$# Çνρä‹Ã‚Sù $Tβuρ Öνä39Pκtξ ǵ÷Ψtã (#Θßγtfρ$$Sù (#Θà) ¨?$#Uρ ©!$# ¨Βî) ©!$# ߉Ƒï‰X© É>$S) Ïèø9$# ∩∠∪
!$Tβuρ Νä39S?#U™ Ãαθß™§9$# Çνρä‹Ã‚Sù $Tβuρ Öνä39Pκtξ ǵ÷Ψtã (#Θßγtfρ$$Sù (#Θà) ¨?$#Uρ ©!$# ¨Βî) ©!$# ߉Ƒï‰X© É>$S) Ïèø9$# ∩∠∪
ﺍﻟﺼﻮﻡ ﻭﻣﻮﻋﺪ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻻ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﻟﺜﻘﺎﺕ ﻭﺇﺧﺒﺎﺭ ﺍﻟﻌﺪﻭﻝ ﺍﻟﺼﺎﳊﲔ.
ﺍﺟﺘﻤﻊ ﻫﺆﻻﺀ ﰒ ﺃﹶﻗﺮﱡﻭﺍ ﺍﻋﺘﻤﺎﺩ ﺍﻻﻛﺘﻔﺎﺀ ﲝﺴﺎﺏ ﺍﻟﻔﻠﻜﻴﲔ ﻟﺘﺤﺪﻳﺪ ﺑﺪﺍﻳﺔ ﺍﻟﺼﻮﻡ ﻭﺎﻳﺘﻪ!! ُ
ﻝ4 (#θßγtFΡ$$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
ﺴَﺘﻨَﺒﻂﹸ 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 ﺍﺘﻬﺪﻳﻦ 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 ﺍﺘﻬﺪﻳﻦ 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
ﺍﺘﻤﻌﲔ 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 ﻣﺘﻨﺎ ﻭﺍﺣﺪﺍ ﻣﻦ ﻣﺘﻮﻥ ﺍﻟﻔﻘﻪ ﺍﻟﱵ ﺗﻌﻄﻰ 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 ﺃﻢ 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 ﻳﻮﻣﺎ ِﻟﻴﻮ ِﻫﻨَﻬﺎ
ﻭﺷﻬﺪ ﻋﺎﺩﺍﻢ 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 ﺇﻳﺬﺍﻧﺎ 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 ﻧﻔﺎﺟﹸﺄ 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/ tβρããΒù'tƒuρ Îösƒø:$# ’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=øßϑø9$# ãΝèδ y7Íׯ≈s9'ρé&uρ 4 Ìs3Ψßϑø9$#ﺳﻮﺭﺓ ﺀﺍﻝ ﻋﻤﺮﺍﻥ[ .
ﺍﻟﺰﺍﺋﻒ.
yŠ…ãρ#yŠ Èβ$|¡Ï9 4’n?tã Ÿ≅ƒÏ™ℜuó Î) û_Í_t/ .⎯ÏΒ (#ρãxŸ2 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 zΟtƒötΒ Ç⎯ö/$# ©|¤ŠÏãuρ
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺬﻱ ﻗﺎﻝ " :ﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺭﺷﺪ ﻭﻣﻦ ]﴾ ∩∠®∪ šχθè=yèøtƒ (#θçΡ$Ÿ2 $tΒ š[ø⁄Î6s9 4 çνθè=yèsù 9x6Ψ•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 َﻋﻨﻪ ﻗﺎﻝ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻜﻢ ﻟﺘﻘﺮﺀﻭﻥ ﻫﺬﻩ ﺍﻵﻳﺔ:
ﻭﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ َﺭ ِ
ﻓﻘﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺃﺎ 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|¡àΡr& 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 َﺭﺳﻮﻝ 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 ﺑﻠﺪﻳﻪ 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 ﺍﺮﻭﺣﲔ 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|¡àΡr& 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 ﹾﻔﺘ ﻢ ﺑﻪ ﻓﻼ ﻳﻀﺮﻛﻢ 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 ﻳﻠﺘﻔ ﻓﺼﻞ
ﻓﻬﺬﺍ ﻧﻔﻲ ﰲ ﻣﻘﺎﺑﻞ ﺇﺛﺒﺎﺕ ،ﻓﻼ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ. ﰲ ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ
ﻭﻳﻜﻔﻲ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻨﻜﺮ ﺍﻹﲨﺎﻉ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ ﻗـﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٦٧١ﻫـ ﰲ ﺗﻔﺴﲑﻩ ﺝ) ٣٨٦/٥ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ( ﻣـﺎ
ﺳﻨﺔ ٤٢٩ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﺹ ) ٣٢٨-٣٢٧ﺩﺍﺭﺍﳌﻌﺮﻓﺔ( ﻭﻧﺼﻪ " :ﻭﺍﺗﻔﻘﻮﺍ ﴿3“y‰ßγø9$# ã&s! t⎦¨⎫t6s? $tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ ﻧﺼﻪ " :ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
-ﺃﻱ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ -ﻋﻠﻰ ﺃﻥ ﺃﺻﻮﻝ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ :ﺍﻟﻘﺮﺀﺍﻥ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺇﲨﺎﻉ
#·ÅÁtΒ ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ
ﺍﻟﺴﻠﻒ " ﺍﻫـ ﰒ ﻗﺎﻝ " :ﻭﺃﻛﻔﺮﻭﺍ ﺍﻟﻨﻈﱠﺎﻡ ﰲ ﺇﻧﻜﺎﺭﻩ ﺣﺠﺔ ﺍﻹﲨﺎﻉ ﻭﺣﺠﻴﺔ ﺍﻟﺘﻮﺍﺗﺮ ،ﻭﻗﻮﻟﻪ
ﲜﻮﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ " ﺍﻫـ. ∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻹﲨﺎﻉ " ﺍﻫـ.
ﻭﰲ ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ،ﻷﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٤٧٤ﻫـ ﺹ ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻋﻨﺪ ﺷﺮﺣﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ " :ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ
٤٣٧ﻭﻣﺎ ﺑﻌﺪﻫﺎ) ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ( " :ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﲨﺎﻉ ﻭﺃﺣﻜﺎﻣﻪ ،ﻓﺼﻞ :ﺇﺫﺍ ﺛﺒﺖ ﻋﻠﻰ ﺍﳊﻖ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﻭﻫﻢ ﻛﺬﻟﻚ " ﺝ)٦٧/١٣ﺩﺍﺭ ﺍﻟﻔﻜﺮ(
ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺔ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺧﻄﺈ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻤﻊ ﺃﻣﺮﺍﻥ :ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻧﺼﻪ " :ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻟﻜﻮﻥ ﺍﻹﲨﺎﻉ ﺣﺠﺔ ،ﻭﻫﻮ ﺃﺻﺢ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻟﻪ ﻣﻦ ﺍﳊﺪﻳﺚ " ﺍﻫـ.
﴿$tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ ﻭﺍﻟﺴﻨﺔ .ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺹ ) ٤٠٣ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ( ،ﻣﺎ ﻧﺼﻪ " :ﻭﺃﻣﺮ ﺭﺳﻮﻝ
?ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ 3“y‰ßγø9$# ã&s! t⎦¨⎫t6s
ﺑﻠﺰﻭﻡ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﳑﺎ ﳛﺘﺞ ﺑﻪ ﰲ ﺃﻥ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻻﺯﻡ " ﺍﻫـ.
∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻵﻳﺔ ﺃﻧﻪ ﺗﻌﺎﱃ ﺗﻮﻋﱠﺪ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﻏﲑ #·ÅÁtΒ
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٤٦٣ﻫـ ﰲ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ ﺝ) ١٥٤/١ﺩﺍﺭ
ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ،ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻛﻮﻧﻪ ﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ..ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻣﺎ ﻧﺼﻪ " :ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻛﻞ ﻋﺼﺮ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﻟﺸﺮﻉ
ﻱ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﻈﺎﻫﺮﺓ ﻭﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﳌﻌﲎ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﰲ ﺻﺤﺔ ﺍﻹﲨﺎﻉ ﺍﻟﺴﻨﺔ ﻣﺎ ﺭﻭ َ ﻭﺩﻟﻴﻞ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻘﻄﻮﻉ ﻋﻠﻰ ﻣﻐﻴﺒﻪ " ﺍﻫـ.
ﻭﻧﻔﻲ ﺍﳋﻄﺈ ﻋﻦ ﺃﻫﻠﻪ ﻭﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻬﻢ ﻭﺗﻌﻈﻴﻢ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺸﺄﻥ ﰲ ﻣﻔﺎﺭﻗﺘﻬﻢ ﻭﻛﻮﻥ ﺍﻟﺮﻭﺍﺓ
ﻫﺬﺍ ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﻘﻮﻝ ﺑﺎﻹﲨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺃﺑﻮ
ﻱ
ﻟﺬﻟﻚ ﻣﻦ ﺟﻠﱠ ِﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ ،ﻓﻤﻨﻬﻢ ﻋﻤﺮ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭ
ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺭﺋﻴﺲ ﺍﳊﻨﺎﺑﻠﺔ ﺑﺒﻐﺪﺍﺩ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺘﻬﺪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ
ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻭﻏﲑﻫﻢ ﳑﻦ ﺭﻭﻯ ﺫﻟﻚ
ﻛﺘﺎﺑﻪ ﺍﻷﻭﺳﻂ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ
ﱯ " ﺍﻫـ. ﻋﻦ ﺍﻟﻨ
١٠ 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 ﻭﺟﻨﺔ 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 ﳑﺰﻭﺟﺎ ﺑﺎﳌﱳ ﺝ٩٤/٣ ﺑﺎﻷﺧﺒﺎﺭ ﻭﺍﳌﺸﺎﻓﻬﺔ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪ ﻗﻮﳍﻢ ﰲ ﺍﻹﲨﺎﻉ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺘﻬﺪﻭﻥ 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 ﺗﻔ ﺮﻕ ﺑﲔ ﻋﺼﺮ ﻭﻋﺼﺮ " ﺍﻫـ.
ﻭﺍﺘﻬﺪ ﻣﻦ ﻟﻪ ﺃﻫﻠﻴﺔ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﺎ ﻵﻳﺎﺕ
ﻭﺃﻣﺎ ﺣﻜﻢ ﺟﺤﺪ ﺍﻤﻊ 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 ﺍﻤﻊ 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 ﺍﺘﻬﺪﻭﻥ 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 !!
ِﻟﻴ 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 ِﻹﺑﻬَﺎ َ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 ﻃﺮﺣﺎ 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 ﺗﻘﺪﻣﺎ 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 ﱠﺪﻋﻮﻥ 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 ﺍﻟﺮﺍﺯ
ﲔ " .ﻭﰲ ﺭﻭﺍﻳـﺔ ﳌﺴـﻠﻢ " ﻓﺼُﻮﻣُﻮﺍ
ﻼِﺛ َ
ﺸ ْﻬ ُﺮ ﹶﻓﻌُـﺪﻭﺍ 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 štΡθè=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
ﻭﺍﻟﻌﺮﺍﻑ 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 ﻷﻢ 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.
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ﻓﺼﻞ
(٢ﻭﻗﺎﻝ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠ ﻲ ﺍﻟﺸﺎﻓﻌ ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٩٧١ﻫـ ﰲ ﻓﺘﺎﻭﻳﻪ ﺍﳌﺸﻬﻮﺭﺓ ﰲ
ﰲ ﻧﺼﻮﺹ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﰲ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺼﻮﻡ
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 ﻻ ﳜﺘﻠﻒ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻥ ﻛﻴﻔﻴﺔ ﲢﺪﻳﺪ ﺩﺧﻮﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﻭﻇﻴﻔﺔ
ﻭﻻ ﳓﺴﺐ ،ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " " ﺍﻫـ. ﺍﻟﻔﻘﻬﺎﺀ ﻭﺷﻐﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻢ ﺍﳌﺮﺟﻊ ﰲ ﺫﻟﻚ.
(٣ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﻭﻟﺪﻩ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ١٠٠٤ﻫـ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻭﻗﺪ ﺍﺗﻔﻖ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﲢﺪﻳﺪ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﻫﻮ ﺍﻟﺘﺎﱄ:
ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ ) ١٥٣/٣ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻭﺃﻗﺮﻩ. ﻳﺮﺍﻗﹶﺐ ﺍﳍﻼﻝ ﺑﻌﺪ ﻏﺮﻭﺏ ﴰﺲ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻌﺒﺎﻥ ﻓﺈﻥ ﺭﺋﻲ ﺍﳍﻼ ﹸﻝ ﻛﺎﻥ ﺍﻟﻴﻮ ﻡ
(٤ﻭﰲ ﻛﺘﺎﺏ ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٩٢٥ﻫـ ﺍﻟﺘﺎﱄ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ،ﻭﺇﻥ ﱂ ﻳَ ﺮ ﺍﳍﻼ ﹸﻝ ﻳﻜﻮﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻫﻮ
ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺝ) ٤١٠/١ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻣﺎ ﻧﺼﻪ " :ﻭﻻ ﻋﱪﺓ ﺑﺎﳌﻨﺠﻢ ) ﺃﻱ 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 ﻭﺛﺒﻮﺎ 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 ﻳﻌﺘﱪ 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 ﻷﺎ 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 ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ
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 (١ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟ ﻰ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٤٧٤ﻫـ ﺷﺎﺭﺡ ﺍﳌﻮﻃﺄ ﻣﻦ ﺃﺷﻬﺮ ﻓﻘﻬﺎﺀ ﻣﺬﻫﺐ ﻣﺎﻟﻚ
ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺧﻼﻓﻪ " ﺍﻫـ. 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.
(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 (٢ﻭﻛﺬﺍ ﻧﻘﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺭﺷﺪ ﺍﳌﺎﻟﻜ ﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٥٢٠ﻫـ ﰲ
ﰲ ﺣﻖ ﻧﻔﺴﻪ " ﺍﻫـ. 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
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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 ﺍﻟﺒﻬﻮ 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
ﺍﻠﺪ 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 ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﺷﺮﻋﺎ " ﺍﻫـ.
ﻣﺴﺎﺋﻞ ﺍﻟﺼﻴﺎﻡ
ﻣﺎ ﻗﻮﻟﻜﻢ ﻓﻴﻤﺎ ﻭﻗﻊ ﻣﻦ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﺸﻬﻮﺭﺍ 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 ﻣﺮﺍﺭﺍ
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 ﺃﻳﻀﺎ 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 ﺪﺭﺳﻬﺎ 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 ﻳﻨﺠِﻲ
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 ﻣﺴﺘﻐﻨﻴﺎ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻫﻠﺔ ،ﻭﺇﳕﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﻦ ﻛﺎﻥ
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ﻭﳐﺎﻟﻔﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺀﺍﻟﻪ ﺃﲨﻌﲔ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ " ﺍﻫـ ﻣﻦ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻭﺃﻏﻤﻲ ﺍﳍﻼﻝ ﻫﻞ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﻋﻠﻰ ﺣﺴﺎﺑﻪ ﺃﻡ ﻻ ،ﻓﻘﺎﻝ ﻣﻄﺮﻑ ﺑﻦ
ﻣﻦ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ. ﺍﻟﺸﺨﲑ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ :ﻳﻌﻤﻞ ﰲ ﺧﺎﺻﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺭﻭﺍﻳﺔ ،ﻭﺍﳌﻌﻠﻮﻡ ﻣﻦ
ﻗﻠﻨﺎ :ﻭﳌﺎ ﻛﺎﻥ ﺑﲔ ﻫﺆﻻﺀ ﺍﺘﻤﻌﲔ ﻣﻦ ﳛﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﺒﺎ ﲨﺎ ﻭﳝﺪﺣﻪ ﻣﺪﺣﺎ ﺑﺎﻟﻐﺎ ﻭﻳﻘﺪﻡ ﻣﺬﻫﺒﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺷﺪ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ
ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑﻩ – ﺭﻏﻢ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺧﺎﻟﻒ ﺍﻹﲨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﻗﻴﻞ ﺇﺎ ﺗﺒﻠﻎ ﺳﺘﲔ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻨﺠﻮﻡ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﲰﺖ ﺍﻟﻘﺒﻠﺔ ﻭﺃﺟﺰﺍﺀ ﺍﻟﻠﻴﻞ
ﻣﺴﺌﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺟﻮﺑﺔ ﺍﳌﺮﺿﻴﺔ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻜﻴﺔ - ﺟﺎﺋﺰ ﺑﻞ ﻣﺴﺘﺤﺐ ،ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮ ﰲ ﺃﻣﺮﻫﺎ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﳑﺎ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﻧﻘﺼﺎﻥ
ﺃﺣﺒﺒﻨﺎ ﺃﻥ ﻧﻨﻘﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺣﻜﻢ ﺍﻋﺘﻤﺎﺩ ﺍﳊﺴﺎﺏ ﻹﺛﺒﺎﺕ ﺭﻣﻀﺎﻥ ،ﻣﻦ ﺑﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﻮﺭ ﻣﻦ ﻛﻤﺎﳍﺎ ﺩﻭﻥ ﺭﺅﻳﺔ ﺃﻫﻠﺘﻬﺎ ﻓﺬﻟﻚ ﻣﻜﺮﻭﻩ ،ﻷﻧﻪ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﲟﺎ ﻻ ﻳﻌﲏ ﺇﺫ ﻻ
ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻼﻡ ﺯﻋﻤﺎﺋﻬﻢ ،ﻓﻔﻲ ﻛﺘﺎﺏ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻴﺎﻡ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻃﺒﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﻮﻝ ﰲ ﺻﻮﻣﻪ ﻭﻓﻄﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﺴﺘﻐﲏ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻫﻠﺔ ﺑﺈﲨﺎﻉ ﻣﻦ
ﺍﻟﻌﻠﻤﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ :ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﺼﻴﺎﻡ ﺍﻷﻫﻠﺔ ﻻ ﺍﳊﺴﺎﺏ )ﺹ " :(١٤ﻓﺈﻧﺎ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺇﳕﺎ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺇﺫﺍ ﺃﻏﻤﻲ ﺍﳍﻼﻝ ﻫﻞ ﻟﻪ ﺃﻥ
ﻧﻌﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﻥ ﺍﻟﻌﻤﻞ ﰲ ﺭﺅﻳﺔ ﻫﻼﻝ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﺪﺓ ﺃﻭ ﻳﻌﻤﻞ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ﺑﺬﻟﻚ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﻣﻄﺮﻑ ﺑﻦ ﺍﻟﺸﺨﲑ ﻳﻌﻤﻞ ﰲ ﺧﺎﺻﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺎﻟﻪ
ﺍﻹﻳﻼﺀ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﻠﻘﺔ ﺑﺎﳍﻼﻝ ﲞﱪ ﺍﳊﺎﺳﺐ ﺃﻧﻪ ﻳﺮﻯ ﺃﻭ ﻻ ﻳﺮﻯ ،ﻻ ﳚﻮﺯ، ﺍﻟﺸﺎﻓﻌﻲ ﺃﻳﻀﺎ ﰲ ﺭﻭﺍﻳﺔ ﻭﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻣﺬﻫﺒﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ
ﻭﺍﻟﻨﺼﻮﺹ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺍﻟﻨﱯ ﺑﺬﻟﻚ ﻛﺜﲑﺓ ،ﻭﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻌﺮﻑ ﻓﻴﻪ ﺍﻫـ .ﻭﺭﻭﻯ ﺍﺑﻦ ﻧﺎﻓﻊ ﻋﻦ ﻣﺎﻟﻚ ﰲ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﺃﻧﻪ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ ﻭﻻ
ﺧﻼﻑ ﻗﺪﱘ ﺃﺻﻼ ﻭﻻ ﺧﻼﻑ ﺣﺪﻳﺚ ،ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺘﻔﻘﻬﺔ ﺍﳊﺎﺩﺛﲔ ﺑﻌﺪ ﻳﺘﺒﻊ ﺍﻫـ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻛﻨﺖ ﺃﻧﻜﺮ ﻋﻠﻰ ﺍﻟﺒﺎﺟﻲ ﻧﻘﻠﻪ ﻋﻦ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﺘﺼﺮﻳﺢ ﺃﺋﻤﺘﻬﻢ
ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺯﻋﻢ ﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﺍﳍﻼﻝ ﺟﺎﺯ ﻟﻠﺤﺎﺳﺐ ﺃﻥ ﻳﻌﻤﻞ ﰲ ﺣﻖ ﻧﻔﺴﻪ ﺑﺎﳊﺴﺎﺏ ،ﻓﺈﻥ ﺑﻠﻐﻮﻩ ﺣﱴ ﺭﺃﻳﺘﻪ ﻻﺑﻦ ﺳﺮﻳﺞ ،ﻭﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻗﺪ ﺭﺩ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﻋﺎﺭﺿﺘﻪ ﻋﻠﻰ ﺍﺑﻦ
ﻛﺎﻥ ﺍﳊﺴﺎﺏ ﺩﻝ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﺻﺎﻡ ﻭﺇﻻ ﻓﻼ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺎﻹﻏﻤﺎﻡ ﻭﳐﺘﺼﺎ ﺳﺮﻳﺞ ﻭﺑﺎﻟﻎ ﰲ ﺫﻟﻚ ﻭﺃﻃﺎﻝ ".
ﺑﺎﳊﺎﺳﺐ ﻓﻬﻮ ﺷﺎﺫ ،ﻣﺴﺒﻮﻕ ﺑﺎﻹﲨﺎﻉ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻓﺄﻣﺎ ﺍﺗﺒﺎﻉ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﻮ ﺃﻭ ﺗﻌﻠﻴﻖ ﰒ ﻗﺎﻝ ﻣﻔﱴ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻴﺶ " :ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﳚﺐ ﺍﻻﻗﺘﺼﺎﺭ ﰲ
ﻋﻤﻮﻡ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ ﺑﻪ ﻓﻤﺎ ﻗﺎﻟﻪ ﻣﺴﻠﻢ " ﺍﻫـ ﰒ ﺫﻛﺮ ﰲ ﺹ ٢١ﻋﻨﻮﺍﻧﺎ " :ﺧﻄﻮﺭﺓ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﺃﻭ ﺍﻟﺮﺍﺟﺢ ﻭﻃﺮﺡ ﺍﻟﺸﺎﺫ ﻭﺍﻟﻀﻌﻴﻒ ،ﻭﺑﺎﳉﻤﻠﺔ ﻻ
ﺑﺎﳊﺴﺎﺏ ﰲ ﺍﻟﺼﻮﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ " ﺍﻫـ ﰒ ﻗﺎﻝ ﰲ ﺹ " :١٤٠ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﺛﺒﺖ ﻧﻨﻜﺮ ﻭﺟﻮﺩ ﺭﻭﺍﻳﺔ ﲜﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺴﺎﺏ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﺑﻞ ﻧﻌﺘﺮﻑ ﻬﺑﺎ ﰲ ﺍﳌﺬﻫﺒﲔ
ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻨﺠﻮﻡ ﻛﻤﺎ ﺛﺒﺖ ﻋﻨﻪ ﻭﻟﻜﻨﻬﺎ ﺷﺎﺫﺓ ﻓﻴﻬﻤﺎ ﻭﻣﻘﻴﺪﺓ ﲞﺎﺻﺔ ﺍﻟﻨﻔﺲ ﻭﺑﺎﻟﻐﻴﻢ ﻓﺒﺎﻥ ﺃﻥ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺿﻼﻝ
ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ " :ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻻ ﻳﻮﺍﻓﻖ ﺣﱴ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺸﺎﺫﺓ ﻷﻢ ﻳﺘﺠﺎﻫﺮﻭﻥ ﺑﺎﻟﺼﻮﻡ ﺃﻭ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻭﻳﺪﻋﻮﻢ ﺇﻟﻴﻪ ﻣﻊ
ﻟﺮﺅﻳﺘﻪ " ،ﻭﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﺴﺎﺏ ﰲ ﺍﳍﻼﻝ ﻛﻤﺎ ﺃﻧﻪ ﺿﺎﻝ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺒﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ، ﺍﻟﺼﺤﻮ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﻟﻀﻌﻒ ﻧﻮﺭ ﺍﳍﻼﻝ ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻦ ﺑﺴﻂ ﺍﷲ ﺗﻌﺎﱃ ﻳﺪﻩ ﺑﺎﳊﻜﻢ
ﻓﻬﻮ ﳐﻄﻰﺀ ﰲ ﺍﻟﻌﻘﻞ ﻭﻋﻠﻢ ﺍﳊﺴﺎﺏ " ﺍﻫـ .ﻓﻴﺎ ﳍﺎ ﻣﻦ ﻓﻀﻴﺤﺔ ﻋﻠﻴﻬﻢ. ﺯﺟﺮﻫﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ ﺃﺷﺪ ﺍﻟﺰﺟﺮ ﻭﺍﻷﺩﺏ ﻟﻴﻨﺴﺪ ﺑﺎﺏ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﺨﻠﻞ ﰲ ﺭﻛﻦ ﺍﻟﺪﻳﻦ
٢٦ 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 ﻳﺮ 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 ﻣﻜﺎﺎ؟
ﺍﻟﺘﺠﺮﺑﺔ ﺍﳉﺪﻳﺪﺓ ﻋﻠﻰ ﻣﺪﻯ ﺳﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ ﻭﻻ ﻧﻈﻨﻬﻢ ﻳﺘﺤﻘﻘﻮﻥ ﺇﻻ ﺃﻥ ﺍﳉﻮﺍﺏ ﻫﻮ ﺍﻟﻨﻔﻲ
ﺃﻭ ﻟﻮ ﺃﻢ 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 ﺍﺘﻤﻌﺎﺕ 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 ﻭﻗﺪ ﺣﺼﻞ ﰲ ﻟﺒﻨﺎﻥ ﰲ ﺍﻟﺴﺎﺑﻖ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻠﻜﻴﲔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺀﺍﺭﺍﺀ ﰲ ﺭﻣﻀﺎﻥ ﺗﻠﻚ ﺍﻟﺴﻨﺔ
ﺍﻋﺘﻤﺪﺕ ﻟﺘﻮﺣﻴﺪ ﻛﻠﻤﺘﻬﻢ ﺗﻮﻗﻴﺘﺎ ﻭﺍﺣﺪﺍ ﻟﻠﺼﻼﺓ ﺃﻭ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﺈﻥ ﻗﺎﻝ :ﺇﻥ ﻗﺎﻝ ﺃﺣﺪﻫﻢ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﻵﺧﺮ ﺍﳋﻤﻴﺲ ﻭﺍﻵﺧﺮ ﺍﳉﻤﻌﺔ.
ﺫﻟﻚ ﻳﺘﻌﺬﺭ ﻻﺧﺘﻼﻑ ﻣﻮﺍﻗﻊ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ﺎﺭﺍ ،ﻗﻠﻨﺎ :ﻓﺎﻟﺼﻴﺎﻡ ﻛﺬﻟﻚ ﻣﺮﺗﺒﻂ ﲝﺮﻛﺔ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﺒﺐ ﺇﺷﻜﺎﻻ ﱂ ﺗﻌﺮﻓﻪ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺪﻫﺮ ﻷﻧﻪ ﺑﻴﻦ ﺍﻟﻔﺴﺎﺩ.
ﺍﻟﻘﻤﺮ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻟﻴﻼ ﻛﻤﺎ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﺮﺍﻗﺒﺔ ﺍﻷﻫﻠﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﻣﺎ ﺩﺧﻠﻪ ﺍﻻﺣﺘﻤﺎﻝ ﺳﻘﻂ ﺑﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ.
ﰲ ﳐﺘﻠﻒ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻓﻴﺸﻌﺮ ﺍﳌﺴﻠﻢ ﺍﻟﻌﺎﺩﻱ ﺑﺬﻟﻚ ﺃﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺍﳌﺴﺎﳘﺔ ﰲ ﳎﺘﻤﻌﻪ. ﻭﺇﻥ ﻗﻴﻞ ﺇﻥ ﲢﺪﻳﺪ ﻭﻗﺖ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﳑﻜﻦ ﺑﺪﻗﺔ ﻛﺒﲑﺓ ،ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻠﻜﻴﻮﻥ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺮﺻﺪ
ﺍﳋﻼﺻﺔ :ﻋﻠِﻢ ﳑﺎ ﺗﻘﺪﻡ ﺑﻮﺿﻮﺡ ﺃﻥ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺫﻟﻚ ﺑﺪﻋﻮﻯ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﲢﺪﻳﺪ ﻭﻗﺖ ﺭﺅﻳﺘﻪ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﻌﺪ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ﻣﻦ ﻭﻻﺩﺗﻪ ﻛﻤﺎ
ﻛﺎﻥ ﻛﻼﻣﻪ ﰲ ﻏﲑ ﳏﻠﻪ ﻷﻧﻪ ﺧﺎﺭﺝ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ﲤﺎﻣﺎ ﻷﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻘﻤﺮﻱ ﺃﻳﺎ ٌﻡ ﺻﺤﺎﺡ ﻻ ﺗﻘﺪﻡ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻣﺮﺗﺒﻄﺔ ﺑﻌﻮﺍﻣﻞ ﻋﺪﺓ ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻜﻢ ﻬﺑﺎ.
ﻛﺴﺮ ﻓﻴﻬﺎ ﻭﻫﺬﺍ ﻳﺘﺤﻘﻖ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻻ ﲝﺴﺎﺏ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻭﻻ ﺑﺎﺣﺘﻤﺎﻝ ﺭﺅﻳﺘﻪ ،ﻭﻫﺬﺍﻥ ﻭ ﺇﻥ ﺃﺷﻬﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻘﻤﺮﻳﺔ ﻟﻴﺴﺖ ﺩﺍﺋﻤﺎ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺗﺴﻌﺎ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ
ﺍﻷﻣﺮﺍﻥ )ﺣﺴﺎﺏ ﻭﻻﺩﺓ ﺍﻟﻘﻤﺮ ﻭﺍﺣﺘﻤﺎﻝ ﺭﺅﻳﺘﻪ( ﱂ ﻳﺮﺩ ﺫﻛﺮﳘﺎ ﻻ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﺑﺎﻷﻳﺎﻡ ﺍﻟﺼﺤﺎﺡ ﻛﻤﺎ ﻫﻮ ﻧﺺ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ " ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ".
ﰲ ﻏﲑﻩ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ،ﻭﱂ ﳚﻌﻠﻬﻤﺎ ﺍﻟﺸﺮﻉ ﻣﺮﺗﺒﻄﲔ ﲟﻌﺮﻓﺔ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ
ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻘﻤﺮﻱ ﺍﻟﻔﻠﻜﻲ ﳜﺘﻠﻒ ﻋﻦ ﺫﻟﻚ ﻗﻠﻴﻼ ﺫﻟﻚ ﺃﻧﻪ ﻳﺴﺎﻭﻱ ﻭﺳﻄﻴﺎ ﳓﻮ
ﻭﺎﻳﺎﺎ.
ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ ﻭﻧﺼﻒ ﺍﻟﻴﻮﻡ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻗﻠﻴﻼ ﻭﻫﺬﺍ ﳝﺜﻞ ﻣﺸﻜﻠﺔ ﻭﻟﺬﻟﻚ ﱂ ﻳﺮﺑﻂ
ﻓﻈﻬﺮ ﻭﺑﺎﻥ ﻟﻜﻢ ﺇﺧﻮﺓ ﺍﻹﳝﺎﻥ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﻣﻌﺮﻓﺔ ﺑﺪﺍﻳﺎﺕ ﺍﻷﺷﻬﺮ ﺍﻟﻘﻤﺮﻳﺔ ﻭﺎﻳﺎﺎ ﻣﻦ ﺍﻟﺸﺮﻉ ﺍﻟﺼﻴﺎﻡ ﺑﻮﻻﺩﺓ ﺍﻟﺸﻬﺮ ﻓﻠﻜﻴﺎ ﻭﻻ ﺑﺈﻣﻜﺎﻥ ﺭﺅﻳﺘﻪ ﻧﻈﺮﻳﺎ ﺑﻞ ﻛﺎﻥ ﻭﺍﺿﺤﺎ ﺟﺪﺍ ﰲ ﺭﺑﻂ
ﻃﺮﻳﻖ ﺍﳊﺴﺎﺏ ﺃﻣﺮ ﻣﺒﺎﻳﻦ ﳌﻨﻬﺠﻲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ. ﺫﻟﻚ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻧﻔﺴﻬﺎ.
ﻫﺬﺍ ﻭﻻ ﳜﻔﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ ﺷﺮﻋﺎ ﻓﻀﻼ ﻋﻦ ﻋﺪﻡ ﲢﻘﻘﻪ ﻋﻠﻤﺎ ﻭﺫﻟﻚ ﳌﺨﺎﻟﻔﺘﻪ ﺍﻟﻘﺮﺀﺍﻥ
ﻭ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻨﻬﺎﺟﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻘﺮﺍﰲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺮﻭﻕ
ﻭﺍﳊﺪﻳﺚ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻂ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺣﺠﻴﺘﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﻗﻮﻝ ﺍﷲ
ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻠﺪ ﺍﻷﻭﻝ ﺹ ١٧٨ﻃﺒﻊ ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﻣﺎ ﻧﺼﻪ " :ﻓﺈﺫﺍ ﺩﻝ ﺣﺴﺎﺏ ﺗﺴﻴﲑ
﴿t⎦⎫ÏΖÏΒ÷σßϑø9$# È≅‹Î6y™ uöxî ôìÎ6−Ftƒuρ 3“y‰ßγø9$# ã&s! t⎦¨⎫t6s? $tΒ Ï‰÷èt/ .⎯ÏΒ tΑθß™§9$# È,Ï%$t±ç„ ⎯tΒuρ ﺗﻌﺎﱃ:
ﺍﻟﻜﻮﺍﻛﺐ ﻋﻠﻰ ﺧﺮﻭﺝ ﺍﳍﻼﻝ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﻣﻦ ﺟﻬﺔ ﻋﻠﻢ ﺍﳍﻴﺌﺔ ﻻ ﳚﺐ ﺍﻟﺼﻮﻡ ،ﻗﺎﻝ ﺳﻨﺪ ﻣﻦ
∪∈⊇⊇∩﴾] ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[. #·ÅÁtΒ ôNu™!$y™uρ ( zΝ¨Ψyγy_ ⎯Ï&Î#óÁçΡuρ 4’¯<uθs? $tΒ ⎯Ï&Îk!uθçΡ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻠﻮ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻳﺮﻯ ﺍﳊﺴﺎﺏ ﻓﺄﺛﺒﺖ ﺍﳍﻼﻝ ﺑﻪ ﱂ ﻳﺘﺒﻊ ﻹﲨﺎﻉ ﺍﻟﺴـﻠﻒ ﻋﻠﻰ
ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﻓﺼﻮﻝ ﻣﺘﻘﺪﻣﺔ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻋﺘﻤﺎﺩ ﻗﻮﻝ ﺍﳌﻨﺠﻢ ﻭﺍﻟﻔﻠﻜﻲ ﰲ ﺧﻼﻓﻪ ".
ﺇﺛﺒﺎﺕ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻬﻮﺭ. ﰒ ﻗﺎﻝ ﰲ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ " ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺴﺎﺏ ﻣﻨﻀﺒﻄﺎ ﻟﻜﻨﻪ ﱂ ﻳﻨﺼﺒﻪ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ
ﻭﺍﻹﲨﺎﻉ ﺍﳌﻨﻌﻘﺪ ﻳﻌﻤﻞ ﺑﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻩ ﳑﺎ ﳜﺎﻟﻔﻪ ﻓﻬﻮ ﻏﻲ ﻭﺿﻼﻝ. ﺳﺒﺒﺎ ﻓﻠﻢ ﳚﺐ ﺑﻪ ﺍﻟﺼﻮﻡ " ﺍﻫـ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﰲ.
٣٠ 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 ﳛﺴﻨﻮﺎ ،ﲤﺎﻣﺎ 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 ﻣﻮﺟﻮﺩﺍ .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 ﺎﺭﺍ ﻓﻼ ﺗﻔﻄﺮﻭﺍ ﺣﱴ
ﺃﻭﳍﺎ :ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺮﺳﻮﻝ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﺎﳊﺴﺎﺏ ﻟﻘﺎﻝ ﳍﻢ
ﲤﺴﻮﺍ ﺇﻻ ﺃﻥ ﻳﺸﻬﺪ ﺭﺟﻼﻥ ﻣﺴﻠﻤﺎﻥ ﺃﻤﺎ ﺃﻫﻼﻩ -ﺭﺃﻳﺎﻩ -ﺑﺎﻷﻣﺲ ﻋﺸﻴﺔ " ﺍﻫـ.
ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺑـﻬﺬﺍ ﺍﻷﻣﺮ ،ﻓﺈﻢ 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 ﺎﺭﺍ 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 ﺃﻢ 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 ﻷﻢ ﻋﺮﻓﻮﺍ ﺃﻥ ﺭﺳﻮﻝ
ﺧﺎﻣﺴﻬﺎ :ﻗﻮﳍﻢ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻥ ﺷﺮﻉ ﺍﻟﺮﺳﻮﻝ ﻏﲑ ﺻﺎﱀ ﻟﻠﻌﻤﻞ ﺑﻪ ﰲ ﺯﻣﺎﻧﻨﺎ ،ﻭﺃﻢ
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 ُﻌﺪﻭﺍ 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 ،ﻓﺈﻢ -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 ﺍﻟﺮﺍﺯ ﺻﺮﺡ ﺑﻌﻀﻬﻢ ﻬﺑﺬﺍ.
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺷﻬﻮﺩ ﺍﻟﺸﻬﺮ ﺝ ٢٨٠_ ٢٧٩ / ١ﻣﺎ ﻧﺼﻪ " :ﻭﻗﺪ ﺍﺧﺘﻠﻒ 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 ﻳﺤﻜﻢ ﻟﻪ ﲝﻜﻢ
ﺍﻟﻘﻤﺮ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ ﺍﻟﻘﻤﺮ ،ﻟﻮ ﱂ َﻳ
ﺍﻟﺮﺅﻳﺔ ﰲ ﺍﻟﺼﻮﻡ ﻭﺍﻹﻓﻄﺎﺭ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﱂ ﻳﺤﻜﻢ 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 štΡθè=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 ﺍﻤﻮﻉ 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 ﻳﻮﻣﺎ 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 ﻣﺴﻨﺪﺍ ﺇﱃ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ،ﲟﻌﲎ ﺇﻥ ﻛﻨﺘﻢ ﰒ ﻗﺎﻝ " :ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺻﺤﺤﻪ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ " ﻛﺎﻥ
ﻣﻐﻤﻮﻣﺎ 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 ﻗﺪﺭﻭﺍ 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 ﻳﻮﻣﺎ ،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 َﻋﺒﺪ ﺍﻟﹼﻠ ِﻪ ﺑﻦ ﻋَ ﻤ َﺮ ﻗﹶﺎ ﹶﻝَ " :ﺳ ِﻤ ﻌﺖَ ﺭﺳـﻮ 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 ﻗﺪﺭﺍ ﲟﻌﲎ ﻗﺪﺭﺗﻪ ﺗﻘﺪﻳﺮﺍ " 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 ﺃﻗﺪﺭﻩ 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 ﻣﺒﻴﻨﺎ ﺑﺎﻟﻴﺪﻳﻦ ﺗﻨﺒﻴﻬﺎ
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 ﺭﻭﻯ 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 ﻭﺩﺭﺟﺎﺎ " 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 ﻗﺪﺭﻭﺍ ﻟﻪ
∪∉⊇∩ ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ[ ﻭﺍﻵﻳﺔ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻻﻫﺘﺪﺍﺀ tβρ߉tGöκu‰ öΝèδ ÄΝôf¨Ζ9$$Î/uρ ﴿ ﲤﺎﻡ ﺍﻟﻌﺪﺩ ﺛﻼﺛﲔ ﻳﻮ ﻣﺎ ،ﻳﻘﺎﻝ :ﻗﺪﺭﺕ ﺍﻟﺸﻰﺀ ﻭﺃﻗﺪﺭﺗﻪ ﻭﻗﺪﺭﺗﻪ 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 ﳚﻮﺯ ﺻﻮﻡ
ﲨﺎﻫﲑﻫﻢ " ﺍﻫـ .ﻭﻣﺜﻞ ﺫﻟﻚ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ.١٢٣-١٢٢/٤
ﻟﻴﻠﺔ ﺍﻟﻐﻴﻢ ﻋﻦ ﺭﻣﻀﺎﻥ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﺞ :ﻣﻌﻨﺎﻩ ﻗﺪﺭﻭﻩ 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 ﻓﺮﻕ 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 ﻋﺪﻩ ﻭﺍﺟﺒﺎ 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 ﴿ töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù ﻳﺮﻯ ،ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﳐﺎﻃﺒﺎ ﳋﲑ ﹸﺃﻣﱠﺔ ﹸﺃُﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ﺧﻄﺎﺑﺎ ﻋﺎ ﻣﺎ
ﺍﻟﺼﻨﻴﻊ ﰲ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺍﺣﺘﻴﺎﻃﺎ ﻟﻠﺼﻮﻡ ﻭﻻ ﻳﺄﺧﺬ ﻬﺑﺬﺍ ﺍﳊﺴﺎﺏ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻻ ﻳﻔﻄﺮ
(∪∈∇⊇∩﴾]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ[ ﻭﻟﻘﻮﻟﻪ ﺑﺎﳋﻄﺎﺏ ﺍﻟﻌﺎﻡ " :ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ çµôϑÝÁuŠù=sù
ﺇﻻ ﻣﻊ ﺍﻟﻨﺎﺱ " ﺍﻫـ.
ﻟﺮﺅﻳﺘﻪ " ﻭﳌﺎ ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ " ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ ﺗﺮﻭﻩ " ﻭﳌﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ
g ﻓﺼﻞ
ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ " :ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﻳﺼﻮﻣﻮﻥ ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ
ﻳﻔﻄﺮﻭﻥ " ،ﺑﻞ ﺃﻗﻮﻝ :ﻟﻮ ﺻﺎﻡ ﺍﳌﻨﺠ ﻢ ﻋﻦ ﺭﻣﻀﺎﻥ ﻗﺒﻞ ﺭﺅﻳﺘﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ﻳﻜﻮﻥ ﻋﺎﺻﻴﺎ
ﰲ ﺻﻮﻣﻪ ،ﻭﻻ ﳛﺴﺐ ﻋﻦ ﺻﻮﻣﻪ ﺇﻻ ﺇﺫﺍ ﺛﺒﺖ ﺍﳍﻼﻝ ﻋﻠﻰ ﺧﻼﻑ ﻓﻴﻪ ،ﻭﻟﻮ ﺟﻌﻞ ﻋﻴﺪ ﺍﻟﻔﻄﺮ
ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻪ ﺍﻟﻔﺎﺳﺪ ﻳﻜﻮﻥ ﻓﺎﺳ ﹰﻘﺎ ﻭﲡﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﻗﻮﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺇﻥ
٤٤ ٤٣
ﻓﺼﻞ ﻓﺼﻞ
ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ
ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ]﴾ ∩⊇∇∈∪ çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù﴿ :ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ[.
ﺍﺳﺘﺪﻝ ﻫﺆﻻﺀ ﲝﺪﻳﺚ " :ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣﻮﻥ ،ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ ﺗﻔﻄﺮﻭﻥ ،ﻭﺍﻷﺿﺤﻰ ﻳﻮﻡ
ﻭﺍﳉﻮﺍﺏ :ﻟﻴﺲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ﴾ çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsùﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﻮﻩ
ﺗﻀﺤﻮﻥ " .ﻟﺘﺄﻳﻴﺪ ﻫﻮﺍﻫﻢ ﻣﻊ ﺃﻢ ﳐﺎﻟﻔﻮﻥ ﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻓﻬﻮ ﻛﻤﺎ
ﻓﻬﻤﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ: ﻭﺇﳕﺎ ﻣﻌﲎ ﺍﻵﻳﺔ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ،ﻓﻔﻲ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺀﺍﻱ ﺍﻟﻘﺮﺀﺍﻥ ﻟﻺﻣﺎﻡ
töꤶ9$# 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 ﺍﻠﺪ ﺍﻷﻭﻝ ﺹ
ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺑﻪ ﻭﻳﻔﻄﺮ ﺩﻭﻥ ﻣﻦ ﱂ ﻳﻌﻠﻢ ،ﻧﺴﺐ ﺫﻟﻚ ﺇﱃ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻫﻮ ﺑﺮﻯﺀ ﻣﻦ ﻫﺬﺍ،
﴾ çµôϑÝÁuŠù=sùﻣﺎ töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ⎯yϑsù ) ١٧٩ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ﻋﻦ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻘﺘﻀﻲ ﺭﺩﻩ " ﺍﻫـ.
ﻧﺼﻪ " :ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﻷﻥ ﺷﻬﺪ ﳍﺎ ﺛﻼﺙ ﻣﻌﺎﻥ ﺷﻬﺪ ﲟﻌﲎ ﺣﻀﺮ ﻭﻣﻨﻪ ﺷﻬﺪﻧﺎ ﺻﻼﺓ ﺍﻟﻌﻴﺪ
ﻭﰲ ﻛﺘﺎﺏ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻛﺘﺎﺏ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺷﻬﺪ ﲟﻌﲎ ﺃﺧﱪ ﻭﻣﻨﻪ ﺷﻬﺪ ﻋﻨﺪ ﺍﳊﺎﻛﻢ ﺃﻱ ﺃﺧﱪﻩ ﲟﺎ ﻳﻌﻠﻤﻪ ﻭﺷﻬﺪ ﲟﻌﲎ ﻋﻠﻢ
ﺍﻟﺘﺮﻣﺬﻱ:
ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ]﴾∩∉∪ Íκy− &™ó©x« Èe≅ä. 4’n?tã ª!$#uρ ﴿ :ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ[ 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 ﻳﻘﻴﻨﺎ ﺃﻭ ﻇﻨﺎ 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 ﺗﻌﺘﻤ ﺪ. ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ " : ﺇﻥ ﺧﻴﺎﺭ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻋﻮﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ
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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 ﺍﻠﺪ 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 ﺇﺛﺒﺎﺎ 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 ﺳﺒﺒﺎ 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 ﺍﻠﺪ 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( ﺍﻠﺪ 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 ﺍﻟﺰﺑﻴﺪ
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 ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﱠﺓ ،ﻋﻦ ﺃﰊ ﺍﻟَﺒ
ﻳﻌﻤﻞ ﺑﻪ ﻏﲑﻩ " ﺍﻫـ .ﻭﺫﻛﺮﻩ ﰲ ﺍﻤﻮﻉ. 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 :ﻭﺃﻣﺎ 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 ﳎﺘﻬﺪﺍ ﻓﻘﺎﻝ ﻟﻪ ﺧﺒﲑ ﺛﻘﺔ ﻫﻨﺎ ﺍﻟﻘﺒﻠﺔ ،ﻗﺎﻟﻮﺍ ﻳﻌﺘﻤﺪ ﺃﺣﻜﺎﻡ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ) ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ( ﺹ ٢٢٧ﻣﺎ ﻧﺼﻪ " :ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ
ﻋﻠﻴﻪ ،ﻳﺘﻮﺟﻪ 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 ﺍﻟﺪﺟﺎﻝ 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 ﻓﺼﻞ
١٢٥٢ﻫـ ﺍﻠﺪ ﺍﻟﺜﺎﻟﺚ ﺻﺤﻴﻔﺔ ) ٣٥٥ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ( ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ: ﰲ ﺭﺩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ
ﺴﺒ ِﻜ ﱡﻲ ِﻣ َﻦ ﺍﻻ ﻋﺘِﻤﺎ ِﺩ ﻋﻠﻰ ﻗﻮ ِﻝ ﺍﳊﺴﺎﺏ َﻣ ﺮﺩﻭ ٌﺩ
ﺐ :ﻣﺎ ﻗﺎﻟﹶﻪ ﺍﻟ
" ﻣﻄﻠ ٌ
ﺍﺳﺘﺪﻟﻮﺍ ﺑﻜﻼﻡ ﺍﻟﺴﺒﻜﻲ ":ﺇﻥ ﻗﺎﻝ ﺍﳊﺴﺎﺏ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﻤﻞ ﺑﻘﻮﻝ ﺃﻫﻞ
ﺖ :ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ﺭﺩﻩ ﻣﺘﺄﺧﺮﻭ ﺃﻫﻞ ﻣﺬﻫﺒﻪ ،ﻣﻨﻬﻢ ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﻟﺮﻣﻠﻲ ﰲ ﺷﺮﺣﻲ ﻗﻠ
ﺍﳊﺴﺎﺏ ،ﻷﻥ ﺍﳊﺴﺎﺏ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ ".
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 ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻔﻲ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ ﰲ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﻣﺬﻫﺐ
ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ،ﻷﻥ ﺍﳊﺴﺎﺏ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ ،ﻭﺃﻃﺎﻝ ﰲ ﺫﻟﻚ ﻓﻬﻞ ﻳﻌﻤﻞ ﲟﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ،ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺃﲪﺪ ﻋﻠﻴﺶ ﺍﳌﺎﻟﻜﻲ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻷﺳﺒﻖ
ﺃﻡ ﻻ؟ ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﺭﺅﻱ ﺍﳍﻼﻝ ﺎ ﺭﺍ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺸﻬﺮ، ﺍﳌﺘﻮﰱ ﺳﻨﺔ ١٢٩٩ﻫـ ﺍﻠﺪ ﺍﻷﻭﻝ ﺻﺤﻴﻔﺔ ) ١٧٠ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ﻣﺎ ﻧﺼﻪ:
ﻭﺷﻬﺪﺕ ﺑﻴﻨﺔ ﺑﺮﺅﻳﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻟﻴﻠﺔ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ،ﻓﻬﻞ ﺗﻘﺒﻞ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻡ ﻻ؟ ﻷﻥ " ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﺷﻬﺎﺩﺓ ﻋﺪﻟﲔ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻣﻊ ﻗﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺇﻧﻪ ﻻ ﲤﻜﻦ ﺭﺅﻳﺘﻪ ﻗﻄﻌﺎ
ﺼﺎ ﻳﻐﻴﺐ ﻟﻴﻠﺔ ،ﺃﻭ ﻏﺎﺏ ﺍﳍﻼﻝ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻼ ﻳﻐﻴﺐ ﻟﻴﻠﺘﲔ ﺃﻭ ﻧﺎﻗ ﺍﳍﻼﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻬﺮ ﻛﺎﻣ ﹰ ﻓﻬﻞ ﻳﻌﻤﻞ ﻬﺑﺎ ﻭﻳﻄﺮﺡ ﻛﻼﻡ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺃﻭ ﻻ ﺃﻓﻴﺪﻭﺍ ﺍﳉﻮﺍﺏ:
ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﻌﺸﺎﺀ ﻟﺴﻘﻮﻁ ﺍﻟﻘﻤﺮ ﻟﺜﺎﻟﺜﺔ ﻫﻞ ﻳﻌﻤﻞ ﻓﺄﺟﺒﺖ ﻣﺎ ﻧﺼﻪ :ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﻳﻌﻤﻞ ﺑﺸﻬﺎﺩﺓ
ﺑﺎﻟﺸﻬﺎﺩﺓ ﺃﻡ ﻻ ؟ ﺍﻟﻌﺪﻟﲔ ﻭﻳﻄﺮﺡ ﻛﻼﻡ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻌﻼﻣﺔ ﺍﳊﻄﺎﺏ ﻭﻧﺼﻪ :ﻟﻮ ﺷﻬﺪ ﻋﺪﻻﻥ ﺑﺮﺅﻳﺔ
ﻓﺄﺟﺎﺏ :ﺑﺄﻥ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻣﺎ ﺷﻬﺪﺕ ﺑﻪ ﺍﻟﺒﻴﻨﺔ ،ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻧﺰﳍﺎ ﺍﻟﺸﺎﺭﻉ ﺍﳍﻼﻝ ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﺇﻧﻪ ﻻ ﲤﻜﻦ ﺭﺅﻳﺘﻪ ﻗﻄﻌﺎ ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻻ
ﻣﻨـﺰﻟﺔ ﺍﻟﻴﻘﲔ ،ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ﻣﺮﺩﻭﺩ ﺭﺩﻩ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﻤﻞ ﻳﻠﺘﻔﺖ ﻟﻘﻮﻝ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻧﻪ ﻻ ﺗﻘﺒﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻷﻥ
ﺑﺎﻟﺒﻴﻨﺔ ﳐﺎﻟﻔﺔ ﻟﺼﻼﺗﻪ .ﻭﻭﺟﻪ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻌﺘﻤﺪ ﺍﳊﺴﺎﺏ ،ﺑﻞ ﺃﻟﻐﺎﻩ ﺑﺎﻟﻜﻠﻴﺔ ﺍﳊﺴﺎﺏ ﺃﻣﺮ ﻗﻄﻌﻲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻇﻨﻴﺔ ﻭﺍﻟﻈﻦ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﻄﻊ ﻭﻧﺎﺯﻉ ﰲ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ
ﺑﻘﻮﻟﻪ ":ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ: ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﻫـ ﻭﻗﺪ ﺳﺌﻞ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻜﺒﲑ ﻋﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﺍﳌﺬﻛﻮﺭ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ
ﺍﳊﺴﺎﺏ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﺍﻟﺼﻴﺎﻡ ﺍﻧﺘﻬﻰ .ﻭﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺴﺒﻜﻲ ﺑﻘﻮﻟﻪ: ﻣﺮﺩﻭﺩ ﺭﺩﻩ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ " .ﰒ ﻗﺎﻝ ﻧﻘﻼ ﻋﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻜﺒﲑ " :ﻭﺍﻟﺸﺎﺭﻉ ﻋﻮﻝ
ﻭﻷ ﹼﻥ ﺍﻟﺸﺎﻫﺪ ﻗﺪ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺍﱁ ،ﻻ ﺃﺛﺮ ﳍﺎ ﺷﺮ ﻋﺎ ﻹﻣﻜـﺎﻥ ﻭﺟﻮﺩﻫﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﻭﻧﺰﳍﺎ ﻣﻨـﺰﻟﺔ ﺍﻟﻴﻘﲔ ﻭﺃﻟﻐﻰ ﺍﳊﺴﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻘﻮﻟﻪ " ﳓﻦ ﺃﻣﺔ ﺃﻣﻴﺔ ﻻ ﻧﻜﺘﺐ
ﺍﻟﺸﻬﺎﺩﺍﺕ " ﺍﻧﺘﻬﻰ ﻣﻦ ﻛﺘﺎﺏ ﺭﺩ ﺍﶈﺘﺎﺭ. ﻭﻻ ﳓﺴﺐ ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ " ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺀﺍﻟﻪ ﻭﺳﻠﻢ "
ﻭﻗﺎﻝ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ١٠٠٤ﻫـ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺍﻧﺘﻬﻰ ﻣﻦ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﳌﺎﻟﻚ.
ﺝ ١٥٣/٣ﻣﺎ ﻧﺼﻪ " :ﻭﴰﻞ ﻛﻼﻡ ﺍﳌﺼﻨﻒ )ﺍﻟﻨﻮﻭﻱ ( ﺛﺒﻮﺗﻪ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻣﺎ ﻟﻮ ﺩﻝ ﺍﳊﺴﺎﺏ
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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 ﺍﺮﺏ ،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 ﺯﻣﺎﻢ ،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 ﻭﻣﻐﺮﺑﺎ ﻭﴰﺎﻻ
ﺇﺫ ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺍﳊﺴﺎﺏ " ﺍﻫـ.
ﻭﺟﻨﻮﺑﺎ ،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 ﺍﺘﻬﺪﻳﻦ ﻛﻤﺎ ﻫﻮ ﺍﶈﺮﺭ ﰲ ﻛﺘﺐ ﺃﺗﺒﺎﻋﻬﻢ ﺍﳌﻌﺘﻤﺪﻳﻦ
ﻣﺸﺘﺘﺎ ﳍﻢ ﻭﻣﻀﻌﻔﹰﺎ ﻟﻘﻮﻢ ﻭﺿﺎﺭﺑﺎ ﻟ َﻮ ﺣﺪَﻢ؟! 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
ﻭﺍﳌﻔﺮﻕ 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 ﻗﺪﺭﻢ ﻋﻠﻴﻪ ،ﻭﱂ
ﺍﻟﻔﻠﻜﻴﻮﻥ ﺇﱃ ﺍﻵﻥ ﳜﺘﻠﻔﻮﻥ !!! ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ -ﻋﻠﻰ ﺯﻋﻤﻬﻢ -ﺃﻥ ﳜﺘﺎﺭﻭﺍ ﻗﻮﻝ ﻓﻠﻜﻲ ﻳﻀﻴﻘﻮﺍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻭﱂ ﻳﻮ ِﺭﹾﺛ ﻬ ﻢ ﺫﻟﻚ َﻭ ﻫﻨﺎ 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 ﺍﳌﻔﺮﻕ 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 ﻗﺮﻧﺎ 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 َﻌﺴﺮﻭﺍ 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 ﺃﻢ ﻗﺎﺻﺮﻭﻥ ﻋﻦ ﺃﻛﺜﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ.
ﻓﻜﺄﻢ ﻳﻌﻤﺪﻭﻥ ﺇﱃ ﻧﻘﺾ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻋﺮﻭﺓ ﻋﺮﻭﺓ ﻟﻴﺘﻮﺻﻠﻮﺍ ﺇﱃ ﻫﺪﻡ ﺍﻟﺪﻳﻦ.
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ﻓﺎﺋﺪﺓ ﺍﺳﺘﻄﺮﺍﺩﻳﺔ ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ.
ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﺩﺓ ﺗﻔﺴﺪ ﺍﻟﺼﻮﻡ
ﻭﻳﻘﺎﻝ ﳍﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ :ﳌﺎﺫﺍ ﻫﺬﻩ ﺍﻟﺰﻭﺑﻌﺔ ﺧﺼﻮﺻﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺤﺪﻳﺪ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ﻭﻹﺛﺒﺎﺕ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٦٢٠ﻫـ ﰲ ﺍﳌﻐﲏ ﺝ) ٥٢/ ٣ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ،ﻭﺗﺮﻓﻀﻮﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺅﻳﺔ ﺃﻭ ﺍﻻﺳﺘﻜﻤﺎﻝ ﺣﱴ ﻭﻟﻮ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ
ﺍﻟﻌﺮﰊ( ﻣﺎ ﻧﺼﻪ " :ﻣﺴﺌﻠﺔ ﻗﺎﻝ " ﻭﻣﻦ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻓﻘﺪ ﺃﻓﻄﺮ " ،ﻻ ﻧﻌﻠﻢ ﺑﲔ ﺃﻫﻞ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺃﻣﺎ ﻹﺛﺒﺎﺕ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻓﺘﻜﺘﻔﻮﻥ ﲟﺘﺎﺑﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻻ
ﺍﻟﻌﻠﻢ ﺧﻼﻓﺎ ﰲ ﺃﻥ ﻣﻦ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻮﻡ ﺃﻧﻪ ﻳﻔﺴﺪ ﺻﻮﻣﻪ ﻭﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺫﻟﻚ ﺗﺸﻌﻠﻮﻥ ﺣﺮﺑﻜﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻹﻟﺰﺍﻣﻬﻢ ﺑﺎﻷﺧﺬ ﺑﻘﻮﻝ ﺍﻟﻔﻠﻜﻴﲔ ﻭﺍﳌﻨﺠﻤﲔ ؟!!!
ﺍﻟﻴﻮﻡ ﺇﺫﺍ ﻋﺎﺩ ﺇﱃ ﺍﻹﺳﻼﻡ ﺳﻮﺍﺀ ﺃﺳﻠﻢ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻴﻮﻡ ﺃﻭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻪ ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺭﺩﺗﻪ
ﻭﻫﻞ ﰲ ﺩﻳﻦ ﺍﷲ ﺷﺮﻳﻌﺘﲔ ،ﺷﺮﻳﻌﺔ ﻹﺛﺒﺎﺕ ﺭﻣﻀﺎﻥ ﻭﻋﻴﺪ ﺍﻟﻔﻄﺮ ،ﻭﺷﺮﻳﻌﺔ ﻹﺛﺒﺎﺕ ﻋﻴﺪ
ﺑﺎﻋﺘﻘﺎﺩﻩ ﻣﺎ ﻳﻜﻔﺮ ﺑﻪ ﺃﻭ ﺷﻜﻪ ﻓﻴﻤﺎ ﻳﻜﻔﺮ ﺑﺎﻟﺸﻚ ﻓﻴﻪ ﺃﻭ ﺑﺎﻟﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻣﺴﺘﻬﺰﺋﺎ ﺃﻭ ﻏﲑ
ﺍﻷﺿﺤﻰ ؟!!!
ö≅è% 4 Ü=yèù=tΡuρ ÞÚθèƒwΥ $¨Ζà2 $yϑ¯ΡÎ) ∅ä9θà)u‹s9 óΟßγtFø9r'y™ ⎦È⌡s9uρ ﻣﺴﺘﻬﺰﺉ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ ﻓﻬﻞ ﻟﺮﻣﻀﺎﻥ ﻭﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺗﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﳌﺎﻝ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺃﻡ ﻫﻨﺎﻙ ﺷﻰﺀ ﺀﺍﺧﺮ
&4 óΟä3ÏΨ≈yϑƒÎ) y‰÷èt/ Λänöxx. ô‰s% (#ρâ‘É‹tG÷ès? Ÿω ∩∉∈∪ šχρâ™Ì“öκtJó¡n@ óΟçFΨä. ⎯Ï&Î!θß™u‘uρ ⎯ϵÏG≈tƒ#u™uρ «!$$Î/r 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|¡àΡr& HωÎ) šχθããy‰øƒs† $tΒuρ ﻓﻘﺪ ﺗﺒﲔ ﻟﺬﻱ ﻋﻴﻨﲔ ﺃﻥ ﻫﺆﻻﺀ ﳐﺎﺩﻋﻮﻥ ،ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﴿
ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻤﻮﻉ ،ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺝ) ٣٤٧/٦ﺩﺍﺭ ﺍﻟﻔﻜﺮ( ":ﻟﻮ ﺣﺎﺿﺖ ﰲ ﺑﻌﺾ „]﴾ ∩®∪ tβρáãèô±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 ﻭﻫﻲ ﻗﻄﻊ ﺍﻹﺳﻼﻡ ،ﺗﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﺃﻓﻌﺎﻝ ﻭﺃﻗﻮﺍ ﹲﻝ ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻛﻤﺎ ﺍﺗﱠﻔ َﻖ ﻋﻠﻰ ô⎯ÏΒ äοuzσø:$# 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 . ≅ ]﴾ ∩⊂∉∪ $YΖÎ7•Β Wξ≈n=|Êﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ[
&¨ |Ê ô‰s)sù …ã&s!θß™u‘uρ ©!$# ÄÈ÷ètƒ ⎯tΒuρ 3 öΝÏδÌøΒr
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 ﺼﺪﺭ 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 ﺍﺴﻤﺔ ،ﻗﻠﺖ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﳏﻴﺪ ﻋﻨﻪ ﺇﺫ ﻓﻴـﻪ ﳐﺎﻟﻔـﺔ
ﺣﻖ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﻻ ﻳﺸﻚ ﻣﺴﻠﻢ ﺃﻢ ﱂ ﻳﺮﻳﺪﻭﺍ ﺃ ﱠﻥ ﺍﻟﻐﻀﺒﺎ ﹶﻥ ﻻ ﻳﺆﺍﺧ ﹸﺬ ﺑﻪ ،ﻭﻛﺬﻟﻚ ﻣﺎ
⎯ϵÎ=÷WÏϑx. }§øŠs9 ﺻﺮﻳﺢ ﺍﻟﻘﺮﺀﺍﻥ ،ﻗﺎﺗﻞ ﺍﷲ ﺍﺴﻤﺔ ﻭﺍﳌﻌﻄﻠﺔ ﻣﺎ ﺃﺟﺮﺃﻫﻢ ﻋﻠﻰ ﳐﺎﻟﻔـﺔ ﻣـﻦ ﴿
ﻳﻘ ﻊ ﻣﻦ ﺍﻟﻐﻀﺒﺎﻥ ﻣﻦ ﻃﻼﻕ ﻭﻋﺘﺎﻕ ،ﺃﻭ ﳝﲔ ،ﻓﺈﻧﻪ ﻳﺆﺍﺧﺬ ﺑﺬﻟﻚ ﹸﻛِﻠّﻪ ﺑﻐﲑ ﺧﻼﻑ " ﺍﻫـ.
«]﴾ ∩⊇⊇∪ çÅÁt7ø9$# 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 ﻭﻗﻠﺒ 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/ txŸ2 ⎯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 Ìøä3ø9$$Î/ yyuŸ° ⎯¨Β ⎯Å3≈s9uρ Ç⎯≈yϑƒM}$$Î/ B⎦È⌡yϑôÜãΒ …çµç6ù=s%uρ oνÌò2é& 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$$Î/ tβρâß∆ù's? Ĩ$¨Ψ=Ï9 ôMy_Ì÷zé& >π¨Βé& uöyz öΝçGΖä. ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ : ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ ،ﻭﻛﺬﺍ ﰲ ﺃﻧﺪﻧﻮﺳﻴﺎ ﻭﺑﺎﻛﺴﺘﺎﻥ ﻭﺗﺮﻛﻴﺎ ﻭﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺍﻟﺴﻮﺩﺍﻥ ﻭﺍﻟﻴﻤﻦ
]﴾ ∩⊇⊇⊃∪ 3 «!$$Î/ tβθãΖÏΒ÷σè?uρ Ìx6Ζßϑø9$#ﺳﻮﺭﺓ ﺀﺍﻝ ﻋﻤﺮﺍﻥ[. ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳍﻨﺪ ﻭﺑﺎﻛﺴﺘﺎﻥ ﻭﺇﻓﺮﻳﻘﻴﺎ ﻭﲞﺎﺭﻯ ﻭﺍﻟﺪﺍﻏﺴﺘﺎﻥ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺳﺎﺋﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ.
ﺍﻟﻜﻔﺮ ﺍﻟﻔﻌﻠﻲ :ﻛﺴﺠﻮﺩ ﻟﺼﻨﻢ ،ﻭﺇﻟﻘﺎﺀ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻭﻟﻮ ﱂ
šχρâß∆ù'tƒ 4 <Ù÷èt/ â™!$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[. Ìs3Ζßϑø9$# 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 ﻇﺎﻫﺮﺍ ،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 َﻋﻨﻪ 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 َﻋﻨﻪ ﻗﹶﺎ ﹶﻝ " :ﺑَﺎَﻳ ﻌﺖَ ﺭﺳﻮ 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 ﺍﺘﻬﺪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﳌﻨﺬﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ٣١٨ﻫـ.
ﻋﻠﻮ ﺷﺄﻢ ،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
ﻳﻌﻠﻤﻮﺍ ﺑﺄﻥ ﺭﺟ ﹰ
-ﺍﳌﻘﺪﻣﺔ ٣....................................................................... ﺍﻟﺬﻱ ﺑﻌﺪ ﺫﻟﻚ.
-ﻓﺼﻞ ﰲ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ٥ ............................... ﻭﺃﻣﺎ ﺇﺫﺍ ﺛﺒﺘﺖ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋ ﻲ ﰲ ﺑﻠﺪ ﺑﻌﻴﺪ ﻋﻦ ﺑﻠﺪﻫﻢ ﲝﻴﺚ ﲣﺘﻠﻒ ﺍﳌﻄﺎﻟﻊ
-ﻓﺼﻞ ﰲ ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ٩........................................... ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ ﻭﻋﻠﻤﻮﺍ ﺑﺬﻟﻚ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺫﺍﻋﺔ ﺃﻭ ﻏﲑﻫﺎ ﻓﻠﻸﺋﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻣﺴﻠﻜﺎﻥ:
-ﻓﺼﻞ ﰲ ﻛﻴﻔﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺼﻮﻡ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ١٣............................. ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻻ ﻳﺼﻮﻣﻮﻥ ﻭﻳﻜﻤﻠﻮﻥ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻷﻥ ﺃﻫﻞ ﻛﻞ ﺑﻠﺪ ﻳﺮﻭﻥ ﻷﻧﻔﺴﻬﻢ )ﻭﻫﻮ
-ﻓﺼﻞ ﰲ ﻧﺼﻮﺹ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ١٩........................................ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﻏﲑﻩ( ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺼﻮﻣﻮﻥ ﻣﻊ ﻣﻦ ﺭﺀﺍﻩ )ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ
-ﻓﺼﻞ ﰲ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺟﺎﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻏﲑﻩ( ﻭﻻ ﺣﺮﺝ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺇﻥ ﺃﺧﺬ ﻬﺑﺬﺍ ﺍﳌﺴﻠﻚ ﺃﻭ ﺑﺬﻟﻚ.
ﺍﳊﺴﺎﺏ ٢٤......................................................................
-ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺸﺮﻉ ﺭﺑﻂ ﺍﻟﺼﻮﻡ ﲝﻘﻴﻘﺔ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻟﻠﻘﻤﺮ ﻻ ﺑﻮﻻﺩﺓ ﺍﳍﻼﻝ ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺣﺴﺎﺑﺎﺕ ﺍﳌﻨﺠﻤﲔ ﻭﺍ ﹸﳌﻮَﻗﺘﲔ ﻭﺃﺷﺒﺎﻫﻬﻢ ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ،ﻭﻣﻦ
ﺣﺴﺎﺑﻴﺎ٢٧....................................................................... ﺲ ﻓِﻲ
ﻁ ﹶﻟ ْﻴ َ
ﱯ ﺍﷲ ﺣﻴﺚ ﻗﺎﻝ " :ﹶﻓﹶﺄﻳﻤَﺎ َﺷ ْﺮ ٍ
ﺟﻌﻠﻪ ﺣﺠﺔ ﻓﻘﺪ ﺃﺧﻄﺄ ﺧﻄﺄ ﻓﺎﺩ ﺣﺎ ،ﻭﺻﺪﻕ ﻧ
-ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻣﺘﻄﻮﺭﺍ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻮﻝ ﻟﻜﻠﻔﻬﻢ ﻁ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭ
ﻱ ﻭﻏﲑﻩ. ﺏ ﺍﻟ ﱠﻠ ِﻪ ﹶﻓﻬُ َﻮ ﺑَﺎ ِﻃﻞﹲ َﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣِﺎﹶﺋ ﹶﺔ َﺷ ْﺮ ٍ
ِﻛﺘَﺎ ِ
ﺑﺎﳊﺴﺎﺏ ٣١..................................................................... ﻓﻘﺪ َﺗَﺒﱠﻴ َﻦ ﻟﻜ ِّﻞ ﺻﺎﺣﺐ ﹸﻟﺐ ﺃﻥ ﻣﺎ ﺃﻭﺭﺩﻩ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺧﺎﻟﻔﻮﺍ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻛﻼ ٌﻡ ﻻ
-ﻓﺼﻞ ﻣﻌﲎ ﻗﻮﻟﻪ " ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ " ٣٤............................................ ﺏ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺌﺎﻥ ﻣﺎﺀ ﻓﺈﺫﺍ ﹶﻗ ِﺪ َﻣﻪ ﱂ ﳚﺪﻩ ﺷﻴﺌﺎ.
ﻃﺎﺋﻞ ﲢﺘﻪ ،ﻭﺟﻌﺠﻌ ﹲﺔ ﻣﻦ ﻏﲑ ﻃﺤﲔ ،ﻭﺳﺮﺍ ٌ
-ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻹﺛﺒﺎﺕ ﺍﻟﺼﻮﻡ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ٣٩..................
-ﻓﺼﻞ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" ﻓﻤﻦ ﺷﻬﺪ ﻣﻨﻜﻢ ﺍﻟﺸﻬﺮ ﻓﻠﻴﺼﻤﻪ"٤٥....................... ﻓﻄﻮﰉ ﳌﻦ ﲤﺴﻚ ﲜﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻭﲨﻬﻮﺭﻫﻢ ﻭﻛﻼﻡ ﻧﺒﻴﻬﻢ ،ﻭﺍﻟﻨﺪﺍﻣﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳌﻦ ﺍﺗﺒﻊ
-ﻓﺼﻞ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ "ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣﻮﻥ ،ﻭﺍﻟﻔﻄﺮ ﻳﻮﻡ ﺗﻔﻄﺮﻭﻥ"٤٦............... ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻭﺷ ﱠﺬ ﻋﻦ ﻣﻨﻬﺎﺟﻬﻢ.
-ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻟﻠﺼﻼﺓ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ ﰒ ﻗﻴﺎﺳﻪ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ٤٧..... ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ .ﺀﺍﻣﲔ
-ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺑﺎﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻭﻟﻮ ﺧﺎﻟﻒ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ ٥٣... ..............
-ﻓﺼﻞ ﰲ ﺭﺩ ﻗﻮﳍﻢ ﺍﻷﺧﺬ ﺑﺎﳊﺴﺎﺏ ﻳﻮﺣﺪ ﺍﻷﻣﺔ ٥٦................................. ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
-ﻓﺎﺋﺪﺓ ﺍﺳﺘﻄﺮﺍﺩﻳﺔ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﺩﺓ ﺗﻔﺴﺪ ﺍﻟﺼﻮﻡ٦٠...................................
-ﺧﺎﲤﺔ ﺗﺘﻀﻤﻦ ﻧﺼﻴﺤﺔ٦٤ ........................................................
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