‫زاد اﻟﺼﺎﺋﻢ‬

C
‫زاد اﻟﺼﺎﺋﻢ‬
M     
Y 
CM
          
MY
  
CY
        
CMY

K
  
 
 

 
      
 ×  
     
   


    

  
     




 

 
 
 
 
 www.zadgroup.net
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‫ﻣﻘﺪﻣﺔ ﺍﳌﴩﻑ ﺍﻟﻌﺎﻡ‪٧ ...................................................‬‬

‫ﺑﲔ ﻳﺪﻱ ﺭﻣﻀﺎﻥ ‪٩ .......................................................‬‬
‫ﺍﻟﺼﻴﺎﻡ ﻓﻀﺎﺋﻞ ﻭﺁﺩﺍﺏ ‪٢٠ ..............................................‬‬
‫ﻋﻤﺮﺓ ﰲ ﺭﻣﻀﺎﻥ‪٢٩.......................................................‬‬
‫ﺍﻟﺼﻮﻡ ﻭﺍﻟﺪﻋﺎﺀ ‪٣١........................................................‬‬
‫ﺍﳌﻔﻄﺮﺍﺕ ‪٣٣................................................................‬‬
‫ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ ‪٤١............................................................‬‬
‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻘﻀﺎﺀ ‪٤٦...................................................‬‬
‫ﺻﻼﺓ ﺍﻟﱰﺍﻭﻳﺢ ﻭﺍﻟﻘﻴﺎﻡ ‪٥٠..............................................‬‬
‫ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ ‪٦٢.........................................................‬‬
‫ﺍﻻﻋﺘﻜﺎﻑ ‪٧١...............................................................‬‬
‫ﺭﻣﻀﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ ‪٧٧.......................................................‬‬
‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ‪٨١....................................................‬‬
‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﳌﺎﻝ ‪٨٣ ................................................‬‬
‫ﻣﻦ ﺃﺣﻜﺎﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ‪٨٧................................................‬‬
‫ﻣﺎﺫﺍ ﺑﻌﺪ ﺭﻣﻀﺎﻥ؟‪٩٢.....................................................‬‬
‫ﺻﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ ‪٩٧...........................................................‬‬
‫‪٧‬‬ ‫ﻣﻘﺪﻣﺔ ﺍ ﴩ ﺍﻟﻌﺎﻡ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﻭﺃﺷـﻬﺪ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺣﺪﻩ ﻻ ﴍﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷـﻬﺪ ﺃﻥ‬
‫ﳏﻤﺪ ﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﲆ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﻩ ﲨﻠﺔ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺨﺘﴫﺓ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍ ﹸﳌ ﹼ‬
‫ﺒﺴـﻄﺔ‪ ،‬ﻛﻨﺎ‬
‫ﻗﺪ ﺃﻋﺪﺩﻧﺎﻫﺎ ﻣﻦ ﻗﺒﻞ ﻭﺃﺭﺳـﻠﻨﺎﻫﺎ ﰲ ﺻﻮﺭﺓ »ﺭﺳـﺎﺋﻞ ﺍﳉﻮﺍﻝ«‪،‬‬
‫ﺍﺧﺘﴫﻧﺎﻫـﺎ ﻣـﻦ ﻓﺘﺎﻭ￯ ﺃﻫـﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﲨﻌﻨﺎﻫﺎ ﻣـﻦ ﺃﻗﺎﻭﻳﻠﻬﻢ‪،‬‬
‫ﻭﺍﻧﺘﺨﺒﻨﺎﻫﺎ ﻣﻦ ﳎﺎﻟﺴـﻬﻢ‪ ،‬ﻭﺍﺻﻄﻔﻴﻨﺎﻫﺎ ﻣﻦ ﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﻧﺠﻌﻠﻬﺎ‬
‫ﺍﻟﻴـﻮﻡ ﳎﻤﻮﻋ ﹰﺔ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻭﺍﳌﺨﺘﴫ ﺍﳋﻔﻴﻒ؛ ﲢﻔ ﹰﺔ‬
‫ﻟﻠﺼﺎﺋﻤﲔ‪ ،‬ﻭﺗﺬﻛﲑﺍ ﻟﻠﻌﺎﺑﺪﻳﻦ‪.‬‬
‫ﻭﺁﺛﺮﻧـﺎ ﺇﺧﺮﺍﺟﻬـﺎ ﳐﺘـﴫ ﹰﺓ ﻛﺄﺻﻠﻬـﺎ؛ ﺗﻴﺴـﲑﺍ ﳌﻄﺎﻟﻌﺘﻬـﺎ‪،‬‬
‫ﻭﻟﺮ ﹼﺏ ﻓﺎﺋﺪﺓ ﺗﻘﻊ ﻋﻴﻨﺎﻙ ﻋﻠﻴﻬﺎ‪ ،‬ﻳﻨﻔﻌﻚ ﺍﷲ‬
‫ﻭﺗﺮﻏﻴﺒﺎ ﻟﻠﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﹸ‬
‫ﻭﲢﻤﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﺎﻗﺒﺘﻬﺎ‪.‬‬‫ﺍﻟﻴﻮﻡ ﲠﺎ‪ ،‬ﹶ‬
‫ﺳـﺒﻴﻞ ﻟﻠﻬﺪ￯ ﺳـ ﹶﻠﻜﻪ‪ ،‬ﹺ‬
‫ﻭﻣﻦ ﹸﺳـﺒﻞ‬ ‫ﹲ‬ ‫ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺇﺫﺍ ﺗﻴﴪ ﻟﻪ‬
‫ﹶ‬
‫ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻌﻠﲈﺀ ﹺ‬ ‫ﹸ‬
‫ﻣﺴﺎﻟﻚ‬ ‫ﺍﳍﺪ￯‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻴﻮﻡ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺷـﺎﻗﺔ ﻋﲆ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻷﻧﻔـﺲ‪ ،‬ﻓﻼ ﺃﻗﻞ ﻣـﻦ ﺃﻥ ﻳﺼﻴﺐ ﺍﳌﺴـﻠﻢ ﻣﻦ ﺑﻌـﺾ ﺍﻟﻔﻀﻞ‪،‬‬
‫ﻭﻳﺪﺭﻙ ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﳋﲑ‪.‬‬
‫ﻓﻤﻦ ﱂ ﻳﻜﻦ ﻣﻨﻬﻢ‬
‫ﺟﻠﻴﺴﻬﻢ‪ ،‬ﹶ‬
‫ﹸ‬ ‫ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻗﻮﻡ ﻻ ﹶﻳﺸﻘﻰ ﲠﻢ‬ ‫‪٨‬‬
‫ﻛﺎﻥ ﻣﻦ ﺟﻠﺴـﺎﺋﻬﻢ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﺟﻠﺴـﺎﺋﻬﻢ ﻓﻼ ﳛﺮﻡ ﻧﻔﺴﻪ‬
‫ﻣﻦ ﺃﻥ ﻳﻄﺎﻟﻊ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻳﻨﻈﺮ ﰲ ﻓﺘﺎﻭﳞﻢ‪.‬‬
‫ﻭﻗـﺪ ﺃﻋﺪﺩﻧﺎ ﻟﻠﺼﺎﺋـﻢ ﺍﻟﻴﻮﻡ ﺑﻔﻀﻞ ﺍﷲ ﻣﺎ ﻟـﻮ ﻧﻈﺮ ﻓﻴﻪ ﺃﺩﺭﻙ‬
‫ﻃﺮﻓﺎ ﳑﺎ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﺘﻪ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺍﻟﺴﺎﺑﻐﺔ‪ ،‬ﻭﻣﺎ ﻫﻢ‬
‫ﻓﻴﻪ ﻣﻦ ﻭﺍﻓﺮ ﻛﺮﻣﻪ ﻭﻋﻈﻴﻢ ﺟﻮﺩﻩ ﻭﻓﻀﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺐ ﻗﻮﻣﺎ ﹸﺣﴩ ﻣﻌﻬﻢ‪ ،‬ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺍﷲ ﺍﳌﺴـﺌﻮﻝ ﺃﻥ ﻳﻨﻔـﻊ ﲠـﺬﺍ ﺍﳌﺨﺘـﴫ ﺍ ﹸﳌ ﹶﺒ ﹼﺴـﻂ ﺇﺧﻮﺍﻧﻨـﺎ‬
‫ﺍﻟﺼﺎﺋﻤـﲔ‪ ،‬ﻭﺃﻥ ﻳﻌـﻮﺩ ﻫﺬﺍ ﺍﻟﻨﻔﻊ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻴﻬـﻢ ﺑﺨﲑﻱ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺇﻧﻪ ﺳﻤﻴﻊ ﻗﺮﻳﺐ‪.‬‬
‫‪٩‬‬ ‫ﺑ ﻳﺪﻱ ﺭﻣﻀﺎﻥ‬

‫ﺍﻟﺸﻮ ﺇ ﺭﻣﻀﺎﻥ‬
‫ﻣﻦ ﻛﻠﲈﺕ ﺍﻟﺴـﻠﻒ ﰲ ﺍﻟﺸﻮﻕ ﺇﱃ ﺭﻣﻀﺎﻥ ﻗﻮﻝ ﳛﻴﻰ ﺑﻦ ﺃﰊ‬
‫ﻛﺜﲑ ﺭﲪـﻪ ﺍﷲ‪ :‬ﻛﺎﻥ ﻣـﻦ ﺩﻋﺎﺋﻬﻢ »ﺍﻟﻠﻬﻢ ﺳـﻠﻤﻨﻲ ﺇﱃ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻭﺳـﻠﻢ ﱄ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺗﺴـﻠﻤﻪ ﻣﻨﻲ ﻣﺘﻘﺒﻼﹰ«)‪ ،(١‬ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﷲ‬
‫ﺃﻥ ﻳﺒﻠﻐﻬـﻢ ﺭﻣﻀـﺎﻥ‪ ،‬ﻓـﺈﺫﺍ ﺑﻠﻐﻬﻢ ﺇﻳـﺎﻩ ﻗﺎﻣﻮﺍ ﺑﺤ ﹼﻘﻪ ﺧـﲑ ﻗﻴﺎﻡ‪،‬‬
‫ﻭﺗﻌﺒﺪﻭﺍ ﷲ ﻓﻴﻪ ﺧﲑ ﻋﺒﺎﺩﺓ‪.‬‬

‫ﺍﻟﻠﻬﻢ ﺑﻠ ﻨﺎ ﺭﻣﻀﺎﻥ‬
‫ﺻﺤﺎﺑﻴـﺎﻥ ﻣﺘﺂﺧﻴـﺎﻥ‪ ،‬ﻏﺰﺍ ﺃﺣﺪﳘـﺎ ﻭﻛﺎﻥ ﺃﺷـﺪﱠ ﺍﺟﺘﻬﺎﺩ ﹰﺍ ﻣﻦ‬
‫ﺻﺎﺣﺒﻪ ﻓﺎﺳﺘﺸـﻬﺪ‪ ،‬ﻭﺗﻮﰲ ﺍﻵﺧﺮ ﺑﻌﺪﻩ ﺑﺴـﻨﺔ‪ ،‬ﻓﺮﺃ￯ ﻃﻠﺤﺔ‬
‫ﰲ ﻣﻨﺎﻣﻪ ﺃﻥ ﺍﻟﺜﺎﲏ ﺃﺭﻓﻊ ﺩﺭﺟﺔ‪ ،‬ﻓﺄﺧﱪ ﺍﻟﻨﺎﺱ ﻓﺘﻌﺠﺒﻮﺍ ﻓﻘﺎﻝ ﷺ‪:‬‬
‫ﻗﺪ ﻣﻜ ﻫﺬﺍ ﺑﻌﺪ ﺳ ﻨﺔ ﻭﺃﺩﺭﻙ ﺭﻣﻀ ﺎﻥ ﻓﺼﺎﻡ ﻭﺻ‬ ‫»ﺃﻟﻴ‬
‫ﻓﻘﺎﻝ‪» :‬ﻓ ﺑﻴﻨﻬ‬ ‫ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺳ ﺠﺪﺓ ﰲ ﺍﻟﺴ ﻨﺔ « ﻗﺎﻟﻮﺍ‪ :‬ﺑ‬
‫«)‪ ،(٢‬ﺍﻟﻠﻬﻢ ﺑﻠﻐﻨﺎ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ﺃﺑﻌﺪ ﺎ ﺑ ﺍﻟﺴ ﺀ ﻭﺍﻷﺭ‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(١٥٨‬‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ )‪ (٣٩٢٥‬ﻣﻦ ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬
 ‫ﺣﺪﻳ ﻣﺸﻬﻮﺭ ﻟﻜﻨﻪ ﻻ ﻳﺜﺒ ‪:‬‬
‫»ﺍﻟﻠﻬ ﻢ ﺑ ﺎﺭﻙ ﻟﻨ ﺎ ﰲ ﺭﺟ ﺐ ﻭﺷ ﻌﺒﺎﻥ ﻭﺑﻠ ﻨ ﺎ ﺭﻣﻀ ﺎﻥ«‬
‫ﺣﺪﻳـﺚ ﺿﻌﻴـﻒ ﻻ ﻳﺜﺒـﺖ‪ ،‬ﺭﻭﺍﻩ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ )‪ (٢٣٤٢‬ﻭﻓﻴﻪ‬
‫ﺯﺍﺋـﺪﺓ ﺑﻦ ﺃﰊ ﺍﻟﺮﻗـﺎﺩ ﻣﻨﻜﺮ ﺍﳊﺪﻳـﺚ‪ .‬ﻭﻗﺪ ﺿ ﹼﻌﻔـﻪ‪ :‬ﺍﻟﻨﻮﻭﻱ ﰲ‬ ‫‪١٠‬‬
‫ﺍﻷﺫﻛﺎﺭ )ﺹ‪ (٥٤٧‬ﻭﺍﻟﺬﻫﺒـﻲ ﰲ ﺍﳌﻴﺰﺍﻥ )‪ (٦٥/٢‬ﻭﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﺗﺒﻴـﲔ ﺍﻟﻌﺠـﺐ )ﺹ‪ (٣٨‬ﻭﺍﺑـﻦ ﺭﺟﺐ ﰲ ﻟﻄﺎﺋـﻒ ﺍﳌﻌﺎﺭﻑ‬
‫)ﺹ‪ (١٤٣‬ﻭﺍﻷﻟﺒﺎﲏ ﰲ ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ )‪.(٤٣٩٥‬‬
‫ﻭﻻ ﺑـﺄﺱ ﻟﻠﻤﺴـﻠﻢ ﺃﻥ ﻳﺪﻋـﻮ ﺍﷲ ﺑـﺄﻥ ﻳﺒﻠﻐـﻪ ﺭﻣﻀـﺎﻥ‬
‫ﻭﺃﻥ ﻳﻮﻓﻘﻪ ﻟﺼﻴﺎﻣﻪ‪.‬‬

‫ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺮﻣﻀﺎﻥ‬
‫‪» :‬ﻣ ﺎ ﺭﺃﻳﺘﻪ ﷺ‬ ‫• ﺍﻹﻛﺜ ﺎﺭ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻗﺎﻟ ﻋﺎﺋﺸ ﺔ‬
‫ﺃﻛﺜﺮ ﺻﻴﺎﻣ ﹰﺎ ﻣﻨﻪ ﰲ ﺷﻌﺒﺎﻥ«)‪.(١‬‬
‫‪» :‬ﻛﺎﻥ‬ ‫• ﺍﳌﻬﻠـﺔ ﺍﻷﺧـﲑﺓ ﻟﻠﻘﻀـﺎﺀ‪ ،‬ﻗﺎﻟـﺖ ﻋﺎﺋﺸـﺔ‬
‫ﻋﲆ ﺍﻟﺼﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﲈ ﺃﺳـﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻀﻴﻪ‬
‫ﻳﻜﻮﻥ ﹼ‬
‫ﺇﻻ ﰲ ﺷـﻌﺒﺎﻥ«)‪.(٢‬‬
‫• ﺍﻹﻗﺒﺎﻝ ﻋﲆ ﺍﻟﻘﺮﺁﻥ ﺍﺳـﺘﻌﺪﺍﺩ ﹰﺍ ﻟﺮﻣﻀﺎﻥ‪ ،‬ﻛﺎﻥ ﻳﻘﺎﻝ ﺷﻬﺮ‬
‫ﺷﻌﺒﺎﻥ ﺷﻬﺮ ﺍﻟﻘﺮﺍﺀ‪.‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
 ‫ﻛﻴﻒ ﻧﺴﺘﻘﺒﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫• ﺍﻹﻧﺎﺑﺔ ﻭﺍﻹﻗﺒﺎﻝ ﻋﲆ ﺍﷲ‪.‬‬
‫• ﺍﻟﺪﻋﺎﺀ ﺑﺒﻠﻮﻏﻪ ﻭﻃﻠﺐ ﺍﻹﻋﺎﻧﺔ ﻋﲆ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ‪.‬‬
‫‪١١‬‬ ‫• ﺍﳌﺒﺎﺩﺭﺓ ﺑﻘﻀﺎﺀ ﻣﺎ ﺳﺒﻖ‪.‬‬
‫• ﺗﻌﻠﻢ ﻣﺎ ﺗﻴﴪ ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫• ﺍﻹﻋﺪﺍﺩ ﻷﻋﲈﻝ ﺍﻟﱪ ﻓﻴﻪ ﻛﺎﻟﻌﻤﺮﺓ ﻭﺍﻻﻋﺘﻜﺎﻑ‪.‬‬
‫• ﻧﺒﺬ ﺍﻟﺒﻄﺎﻟﲔ ﻭﻣﺼﺎﺣﺒﺔ ﺃﻫﻞ ﺍﳍﻤﺔ‪.‬‬
‫• ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳋﺼﻮﻣﺎﺕ ﻭﺍﳌﺸﺎﺣﻨﺎﺕ‪.‬‬
‫• ﺇﳖﺎﺀ ﺍﻷﻋﲈﻝ ﺍﻟﺘﻲ ﻳﺸﻖ ﻣﻌﻬﺎ ﺍﻟﺼﻴﺎﻡ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪.‬‬
‫• ﲢﺮﻱ ﺭﺅﻳﺔ ﺍﳍﻼﻝ‪.‬‬

‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﻘﺪﻡ ﺭﻣﻀﺎﻥ ﺑﺼﻴﺎﻡ‬

‫ﺛﺒﺖ ﺍﻟﻨﻬﻲ ﻋﻦ ﺻﻴﺎﻡ ﺁﺧﺮ ﻳﻮﻣﲔ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﷺ‪:‬‬
‫»ﻻ ﺗﻘﺪﻣ ﻮﺍ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣ ﺇﻻ ﺭﺟﻞ ﻛﺎﻥ ﻳﺼﻮﻡ‬
‫ﺻﻮﻣ ﹰﺎ ﻓﻠﻴﺼﻤ ﻪ«)‪ ،(١‬ﻭﺍﳌﻘﺼـﻮﺩ ﺑﺎﻟﻨﻬـﻲ ﺍﻟﻨﻔـﻞ ﺍﳌﻄﻠـﻖ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﻨﻔـﻞ ﺍﳌﻌﺘـﺎﺩ ﻓﻘـﺪ ﹼ‬
‫ﺩﻝ ﺍﳊﺪﻳـﺚ ﻋـﲆ ﺃﻧـﻪ ﻻ ﺣـﺮﺝ ﰲ ﺻﻮﻣﻪ‬
‫ﻛﻤـﻦ ﻛﺎﻧـﺖ ﻋﺎﺩﺗـﻪ ﺻـﻮﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴـﺲ ﻣﺜـﻼﹰ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻣـﻦ ﻛﺎﻥ ﻋﻠﻴـﻪ ﺻـﻮﻡ ﻭﺍﺟـﺐ ﻛﻘﻀـﺎﺀ ﺃﻭ ﻛﻔـﺎﺭﺓ ﻓﺈﻧـﻪ ﻳﺼﻮﻡ‬
‫ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

 ‫ﺍ ﻜﻤﺔ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﻘﺪﻡ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ‬
‫ﳑـﺎ ﻗﺎﻟـﻪ ﺍﻟﻌﻠـﲈﺀ ﰲ ﺳـﺒﺐ ﺍﻟﻨﻬـﻲ ﻋـﻦ ﺻﻴـﺎﻡ ﺁﺧـﺮ ﻳـﻮﻡ‬
‫ﺃﻭ ﻳﻮﻣـﲔ ﻣـﻦ ﺷـﻌﺒﺎﻥ‪ :‬ﻟﺌﻼ ﻳـﺰﺍﺩ ﰲ ﺻﻴﺎﻡ ﺭﻣﻀـﺎﻥ ﻣﺎ ﻟﻴﺲ‬
‫ﻣﻨـﻪ؛ ﺣـﺬﺭ ﹰﺍ ﳑﺎ ﻭﻗﻊ ﻓﻴﻪ ﺃﻫـﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺻﻴﺎﻣﻬـﻢ‪ ،‬ﳌﺎ ﺯﺍﺩﻭﺍ‬ ‫‪١٢‬‬
‫ﻓﻴـﻪ ﺑﺂﺭﺍﺋﻬـﻢ ﻭﺃﻫﻮﺍﺋﻬـﻢ ﻭﻗﺪﻣـﻮﺍ ﻭﺃﺧـﺮﻭﺍ؛ ﻓﻸﺟـﻞ ﺫﻟـﻚ‬
‫ﻛﺎﻥ ﺍﻟﻔﺼـﻞ ﺑـﲔ ﺻﻴـﺎﻡ ﺍﻟﻔـﺮﺽ ﻭﺍﻟﻨﻔﻞ‪ ،‬ﻭﻟﻠﺴـﺒﺐ ﻧﻔﺴـﻪ‬
‫ﹸﴍﻉ ﺍﻟﻔﺼـﻞ ﺑـﲔ ﺻـﻼﺓ ﺍﻟﻔﺮﻳﻀـﺔ ﻭﺍﻟﻨﺎﻓﻠﺔ ﺑﺴـﻼﻡ ﺃﻭ ﻛﻼﻡ‬
‫ﺃﻭﺗﻐﻴـﲑﻣـﻜﺎﻥ)‪.(١‬‬

‫ﻗﺒﻞ ﺍﻟﻠﻴﻠﺔ ﺍﻷﻭ‬

‫ﻭﺻﺎﻳﺎ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻠﻴﻠﺔ ﺍﻷﻭ ﻣﻦ ﺭﻣﻀﺎﻥ‪:‬‬
‫• ﺗﺼﻔﻴـﺔ ﺍﻟﻨﻔـﻮﺱ ﻣـﻦ ﺍﻟﺸـﺤﻨﺎﺀ‪ ،‬ﻭﺇﺻـﻼﺡ ﻣﺎ ﺃﻓﺴـﺪﻩ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻋﻼﻗﺎﺕ‪.‬‬
‫• ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﺘﻮﺑﺔ ﺑﺄﻻ ﺗﻜﻮﻥ ﳎﺮﺩ ﺗﺄﺟﻴﻞ ﻟﻠﺬﻧﻮﺏ ﺇﱃ ﻣﺎ‬
‫ﺑﻌﺪ ﺭﻣﻀﺎﻥ‪.‬‬
‫• ﺗﻔﻘـﺪ ﺍﳌﺤﺘﺎﺟـﲔ ﻣـﻦ ﺃﻗﺎﺭﺏ ﻭﺟـﲑﺍﻥ ﻭﻏﲑﻫـﻢ؛ ﻟﺌﻼ‬
‫ﳚﺘﻤﻊ ﻋﻠﻴﻬﻢ ﺟﻮﻉ ﺍﻟﺼﻴﺎﻡ ﻭﺟﻮﻉ ﺍﻟﻔﻘﺮ‪.‬‬
‫• ﺍﻟﺘﻬﻨﺌـﺔ ﺑﺎﻟﺮﺳـﺎﺋﻞ ﺍﳉﻤﻴﻠـﺔ‪ ،‬ﻭﺃﲨﻞ ﻣﻨﻬﺎ ﲥﻨﺌـﺔ ﺑﺎﺗﺼﺎﻝ‬
‫ﻳﺘﺒﺎﺩﻻﻥ ﻓﻴﻪ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻔﺮﺡ ﺑﺎﻟﺸﻬﺮ‪.‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(١٥٨‬‬

 ‫ﺮﻱ ﺍ ﻼﻝ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﳊﺴـﻦ‪» :‬ﺃﺣﺼﻮﺍ ﻫﻼﻝ ﺷﻌﺒﺎﻥ ﻟﺮﻣﻀﺎﻥ«)‪ ،(١‬ﺃﻱ‬
‫ﹺ‬
‫ﺍﺟﺘﻬـﺪﻭﺍ ﰲ ﺿﺒﻄﻪ ﺑﺄﻥ ﺗﺘﺤﺮﻭﺍ ﻣﻄﺎﻟﻌﻪ ﻭﺗﱰﺍﺀﻭﺍ ﻣﻨﺎﺯﻟﻪ‪ ،‬ﻟﺘﻜﻮﻧﻮﺍ‬
‫‪١٣‬‬ ‫ﻋﲆ ﺑﺼﲑﺓ ﰲ ﺇﺩﺭﺍﻙ ﻫﻼﻝ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﺘﻰ ﻻ ﻳﻔﻮﺗﻜﻢ ﻣﻨﻪ ﳾﺀ)‪.(٢‬‬
‫ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺴـﻠﻒ ﺍﳋﺮﻭﺝ ﻳﻮﻡ ﺍﻟﺘﺎﺳـﻊ‬
‫ﻭﺍﻟﻌﴩﻳﻦ ﻣﻦ ﺷﻌﺒﺎﻥ ﻋﻨﺪ ﺍﻟﻐﺮﻭﺏ ﻃﻠﺒ ﹰﺎ ﻟﺮﺅﻳﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻭﻛﺎﻧـﻮﺍ ﳜﺮﺟﻮﻥ ﻣﻊ ﻗﺎﴈ ﺍﻟﺒﻠﺪ ﻓﺈﻥ ﺭﺃﻭﻩ ﺻﺎﻣﻮﺍ ﻭﺇﻻ ﺃﻛﻤﻠﻮﺍ‬
‫ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣ ﹰﺎ‪.‬‬

‫ﺭ ﻳﺔ ﺍ ﻼﻝ ﺑ ﻻﺕ ﺍﻟﺮﺻﺪ‬
‫ﲡﻮﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺂﻻﺕ ﺍﻟﺮﺻﺪ ﻛﺎﻟﺘﻠﺴﻜﻮﺏ‬
‫ﻭﺍﳌﻨﻈﺎﺭ؛ ﻷﳖﺎ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻌﲔ ﻭﻟﻴﺴـﺖ ﻣﻦ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺗﺼﺢ ﻣﻦ ﺍﳉﺒﻞ ﻭﺍﻟﻄﺎﺋﺮﺓ ﻭﺍﳌﻨﻄﺎﺩ ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(٣‬‬
‫ﻭﺇﺫﺍ ﺭﺅﻱ ﺍﳍـﻼﻝ ﺑﺎﳌﺮﺻﺪ ﺭﺅﻳﺔ ﺣﻘﻴﻘﻴـﺔ ﺗﻌﲔ ﺍﻟﻌﻤﻞ ﲠﺬﻩ‬
‫ﺍﻟﺮﺅﻳـﺎ ﻭﻟـﻮ ﱂ ﹸﻳـﺮ ﺑﺎﻟﻌـﲔ ﺍﳌﺠـﺮﺩﺓ؛ ﻟﻌﻤـﻮﻡ ﺣﺪﻳـﺚ »ﺻﻮﻣﻮﺍ‬
‫ﻟﺮ ﻳﺘﻪ« ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٤‬‬

‫‪ ،‬ﻭﺣﺴـﻨﻪ ﺍﻷﻟﺒـﺎﲏ ﰲ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣـﺬﻱ )‪ (٦٨٧‬ﻣـﻦ ﺣﺪﻳـﺚ ﺃﰊ ﻫﺮﻳـﺮﺓ‬

‫ﺻﺤﻴﺢ ﺍﻟﱰﻣﺬﻱ‪.‬‬
‫)‪ (٢‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢٩٩/٣‬‬
‫)‪ (٣‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٦٨/١٥‬‬
‫)‪ (٤‬ﺃﺑﺤﺎﺙ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ )‪.(٤٦/٣‬‬
 ‫ﻳﻮﻡ ﺍﻟﺸﻚ‬
‫ﺻﻴـﺎﻡ ﻳـﻮﻡ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷـﻌﺒﺎﻥ ﻗﺒﻞ ﺛﺒﻮﺕ ﻫـﻼﻝ ﺭﻣﻀﺎﻥ‬
‫‪» :‬ﻣﻦ ﺻﺎﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ‬ ‫ﺍﺣﺘﻴﺎﻃ ﹰﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻗﺎﻝ ﻋﲈﺭ ﺑﻦ ﻳﺎﴎ‬
‫ﹸﻳﺸﻚ ﻓﻴﻪ ﻓﻘﺪ ﻋﴡ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﷺ«)‪.(١‬‬ ‫‪١٤‬‬

‫ﻭﻗﺎﻝ ﻋﻠ ﺀ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ‪:‬‬

‫»ﻣﻦ ﺻﺎﻡ ﻳﻮﻡ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺷﻌﺒﺎﻥ ﺩﻭﻥ ﺛﺒﻮﺕ ﺍﻟﺮﺅﻳﺔ ﺍﻟﴩﻋﻴﺔ‬
‫ﻭﻭﺍﻓـﻖ ﺻﻮﻣﻪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻭﻝ ﺩﺧﻮﻝ ﺭﻣﻀﺎﻥ ﻓﻼ ﳚﺰﺋﻪ؛ ﻟﻜﻮﻧﻪ‬
‫ﱂ ﻳﺒﻦ ﺻﻮﻣﻪ ﻋﲆ ﺃﺳـﺎﺱ ﴍﻋﻲ‪ ،‬ﻭﻷﻧﻪ ﻳﻮﻡ ﺍﻟﺸـﻚ‪ ،‬ﻭﻗﺪ ﺩﻟﺖ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﲆ ﲢﺮﻳﻢ ﺻﻮﻣﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ«)‪.(٢‬‬
‫ﺃﻗﺒـﻞ ﺍﻟﻨﺎﺱ ﻋﲆ ﺍﻷﻋﻤﺶ ﻳﺴـﺄﻟﻮﻧﻪ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺸـﻚ‬
‫ﻭﺃﻛﺜـﺮﻭﺍ‪ ،‬ﻓﻀﺠﺮ ﻣﻨﻬﻢ‪ ،‬ﻓﺒﻌﺚ ﺇﱃ ﺑﻴﺘﻪ ﻟﻴﺄﺗـﻮﻩ ﺑﺮﻣﺎﻧﺔ ﻓﻮﺿﻌﻬﺎ‬
‫ﺃﻣﺎﻣـﻪ‪ ،‬ﻓﺈﻥ ﳌﺢ ﺭﺟ ﹰ‬
‫ﻼ ﻳﺮﻳﺪ ﺍﻟﺴـﺆﺍﻝ ﺗﻨﺎﻭﻝ ﺣﺒـﺔ ﻓﺄﻛﻠﻬﺎ‪ ،‬ﻓﻜﻔﻰ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻛﻔﻰ ﻧﻔﺴﻪ ﺍﻟﺮﺩ)‪.(٣‬‬

‫ﺛﺒﻮﺕ ﺩﺧﻮﻝ ﺭﻣﻀﺎﻥ‬

‫ﻻ ﻳﺜﺒﺖ ﺩﺧﻮﻝ ﺷـﻬﺮ ﺭﻣﻀﺎﻥ ﺇﻻ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ‪ ،‬ﳊﺪﻳﺚ‬

‫)‪ (١‬ﺫﻛـﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘـ ﹰﺎ )‪ (١٩٠/٧‬ﻭﻭﺻﻠـﻪ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (٢٣٣٤‬ﺍﻟﱰﻣﺬﻱ‬

‫)‪ (٦٨٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (٢١٨٨‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪.(١٦٤٥‬‬
‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ )‪.(١١٧/١٠‬‬
‫)‪ (٣‬ﺍﻟﻌﻘﺪ ﺍﻟﻔﺮﻳﺪ )‪.(٥٢/٣‬‬
 ‫»ﺻﻮﻣ ﻮﺍ ﻟﺮ ﻳﺘ ﻪ ﻭﺃﻓﻄ ﺮﻭﺍ ﻟﺮ ﻳﺘ ﻪ«)‪ ،(١‬ﻭﻻ ﳚـﻮﺯ ﺍﻻﻋﺘﲈﺩ‬
‫ﻋﲆ ﺍﳊﺴـﺎﺑﺎﺕ ﺍﻟﻔﻠﻜﻴﺔ ﰲ ﺩﺧﻮﻝ ﺍﻟﺸﻬﺮ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﷺ‬
‫ﻋﻠـﻖ ﺻﻮﻡ ﺭﻣﻀـﺎﻥ ﻭﺍﻹﻓﻄﺎﺭ ﻣﻨﻪ ﺑﺮﺅﻳﺔ ﺍﳍـﻼﻝ‪ ،‬ﻭﱂ ﻳﻌﻠﻘﻪ‬
‫ﺑﺎﳊﺴـﺎﺏ ﺍﻟﻔﻠﻜـﻲ‪ ،‬ﻭﻫـﺬﺍ ﺍﻟﻘـﻮﻝ ﻋﻠﻴـﻪ ﺇﲨﺎﻉ ﺍﻟﻌﻠـﲈﺀ ﻣﻦ‬
‫‪١٥‬‬
‫ﺍﳌﺬﺍﻫـﺐ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻣﻦ ﺧﺎﻟﻒ ﰲ ﻫﺬﺍ ﻓﻘﻮﻟﻪ ﺷـﺎﺫ‬
‫ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ)‪.(٢‬‬

‫ﻧﻴﺔ ﺍﻟﺼﻴﺎﻡ‬
‫ﺍﻟﻨﻴـﺔ ﴍﻁ ﻟﺼﺤﺔ ﺻﻮﻡ ﺭﻣﻀـﺎﻥ؛ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﻣﻦ‬
‫ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓﻼ ﺻﻴﺎﻡ ﻟﻪ«)‪ ،(٣‬ﻭﻫﻲ ﻋﺰﻡ ﺍﻟﻘﻠﺐ ﻋﲆ‬ ‫ﻳﺒﻴ‬
‫ﺍﻟﺼﻴـﺎﻡ‪ ،‬ﻭﻣﻦ ﺗﺴـﺤﺮ ﻧﺎﻭﻳﺎ ﺍﻟﺼﻴـﺎﻡ ﺃﺟﺰﺃﻩ ﺫﻟـﻚ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﳏﻠﻬﺎ‬
‫ﺍﻟﻘﻠﺐ ﻭﻻ ﻳﴩﻉ ﺍﻟﺘﻠﻔﻆ ﲠﺎ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺗﺒﻴﻴﺘﻬﺎ ﻓﻴﲈ ﺑﲔ ﻏﺮﻭﺏ‬
‫ﺍﻟﺸـﻤﺲ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻭﺗﻜﻔﻲ ﻧﻴﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﰲ‬
‫ﺃﻭﻟﻪ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﳚﺪﺩ ﺍﻟﻨﻴﺔ ﻟﻜﻞ ﻳﻮﻡ‪.‬‬

‫ﻗﺒﻞ ﺃﻥ ﻧﻨﺪﻡ ﰲ ﺁﺧﺮ‬

‫ﻣﺎ‬ ‫ﺗﺮﺣ ﻞ ﺍﻟﺸ ﻬﺮ ‪-‬ﻭﺍ ﻔ ﺎ ‪ -‬ﻭﺍﻧ‬
‫ﻭﺍﺧﺘﺺ ﺑﺎﻟﻔﻮﺯ ﰲ ﺍ ﻨﺎﺕ ﻣﻦ ﺧﺪﻣﺎ‬

‫‪.‬‬‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(١٠٦/١٠‬‬
‫‪ ،‬ﻭﺻﺤﺤـﻪ ﺍﻷﻟﺒـﺎﲏ ﰲ‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻨﺴـﺎﺋﻲ )‪ (٢٣٣٤‬ﻣـﻦ ﺣﺪﻳـﺚ ﺣﻔﺼـﺔ‬
‫ﺻﺤﻴﺢ ﺍﻟﻨﺴﺎﺋﻲ‪.‬‬
 ‫ﻣ ﻦ ﻓﺎﺗ ﻪ ﺍﻟ ﺭﻉ ﰲ ﻭﻗ ﺍﻟﺒ ﺪﺍﺭ ﻓ‬
‫ﺪ ﺇﻻ ﺍ ﻢ ﻭﺍﻟﻨﺪﻣ ﺎ‬ ‫ﺼ‬ ‫ﺗ ﺮﺍ‬
‫ﻟﺌـﻼ ﻧﺘﺤـﴪ ﻋﲆ ﻓـﻮﺍﺕ ﺍﻟﺸـﻬﺮ ﰲ ﺁﺧﺮﻩ‪ ،‬ﻫـﺬﻩ ﺃﻭﺍﺋﻠﻪ‬
‫ـﻤﺮ ﻋﻦ ﺳـﺎﻋﺪ‬‫ﻗﺪ ﺃﻗﺒﻠﺖ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺣﺎﻟﻪ ﺁﺧﺮ ﺍﻟﺸـﻬﺮ ﹶﺷ ﹼ‬ ‫‪١٦‬‬
‫ﹺ‬
‫ﺍﳉﺪﹼ ﻣﻦ ﺃﻭﻟﻪ؛ ﻓﻤﻌﺮﻓﺔ ﻋﺎﻗﺒﺔ ﺍﳋﺴﺎﺭﺓ ﺗﹸﻌﲔ ﻋﲆ ﺍﻟﺒﻌﺪ ﻋﻨﻬﺎ‬
‫»ﺭ ﻢ ﺃﻧﻒ ﺭﺟ ﻞ ﺩﺧﻞ ﻋﻠﻴﻪ ﺭﻣﻀ ﺎﻥ ﺛﻢ ﺍﻧﺴ ﻠﺦ ﻗﺒﻞ ﺃﻥ‬
‫ﻳ ﻔﺮ ﻟﻪ«)‪.(١‬‬

‫ﺗﺼﻔﻴﺪ ﺍﻟﺸﻴﺎﻃ‬
‫ﺃﻛﺮﻣﻨـﺎ ﺍﷲ ﰲ ﺭﻣﻀـﺎﻥ ﺑﺘﺼﻔﻴـﺪ ﺍﻟﺸـﻴﺎﻃﲔ‪ ،‬ﻭﻓﺘﺢ ﺃﺑﻮﺍﺏ‬
‫ﺍﳉﻨـﺎﻥ‪ ،‬ﻭﻏﻠﻖ ﺃﺑﻮﺍﺏ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﻭﻣﻀﺎﻋﻔـﺔ ﺍﻷﺟﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻮﻡ‬
‫ﻳﺸﻔﻊ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻳﻘﻴﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﺪﺧﻠﻪ ﻣﻦ ﺍﻟﺮ ﹼﻳﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﳌﺎﺫﺍ ﲢﺪﺙ ﺍﳌﻌﺎﴆ ﰲ ﺭﻣﻀﺎﻥ ﻭﻗﺪ ﹸﺳﻠﺴﻠﺖ‬
‫ﺍﻟﺸﻴﺎﻃﲔ؟‬
‫ﻗﻴﻞ‪ :‬ﺍﻟﺘﺼﻔﻴﺪ ﻟﻠﻤﺮﺩﺓ‪ ،‬ﻭﻟﻴﺲ ﻟﻜﻞ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺼﻔﻴﺪ ﹸﻳﻀﻌﻒ ﺣﺮﻛﺘﻬﺎ ﻭﻻ ﻳﻤﻨﻊ ﻭﺳﻮﺳﺘﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﹸﺃﺿﻴﻒ ﺇﱃ ﻫﺬﺍ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‬
‫ﺳـﺒﺐ ﻭﻗﻮﻉ ﺍﳌﻌـﺎﴆ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻟﻜـﻦ ﻳﺒﻘﻰ ﺍﻟﴩ ﻓﻴﻪ‬
‫ﹶ‬ ‫ﻋﻠﻤﻨﺎ‬
‫ﹼ‬
‫ﺃﻗﻞ‪.‬‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٣٥٤٥‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

 ‫ﻛﻠﻪ ﺭ ﺔ ﻭﻣ ﻔﺮﺓ ﻭﻋﺘ‬
‫ﳑﺎ ﺷـﺎﻉ ﻋﻨـﺪ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺼﺢ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ ‪» :‬ﺃﻭﻝ ﺷـﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﺭﲪﺔ‪ ،‬ﻭﺃﻭﺳﻄﻪ ﻣﻐﻔﺮﺓ‪ ،‬ﻭﺁﺧﺮﻩ ﻋﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(١‬‬
‫‪١٧‬‬ ‫ﻭﺷـﻬﺮ ﺭﻣﻀﺎﻥ ﺗﹸﻔﺘﹼـﺢ ﻓﻴﻪ ﺃﺑـﻮﺍﺏ ﺍﻟﺮﲪـﺔ‪ ،‬ﻭﷲ ﰲ ﻛﻞ ﻟﻴﻠﺔ‬
‫ﻋﺘﻘﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺭ؛ ﻓﻬﻮ ﺷﻬﺮ ﻛﻠﻪ ﺭﲪﺔ ﻭﻣﻐﻔﺮﺓ ﻭﻋﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬

‫ﻻ ﻟﻠﻔﺘﻮﺭ‬
‫ﺍ ﺆﻣﻦ‪:‬‬
‫ﻳﺮﺟﻮ ﺣﺪﻳﺚ »ﷲ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﻋﺘﻘﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(٢‬‬
‫ﻭﳜـﺎﻑ ﺣﺪﻳـﺚ »ﺇﻥ ﺟ ﻳ ﻞ ﻋﻠﻴ ﻪ ﺍﻟﺴ ﻼﻡ ﺃﺗ ﺎ ﻓﻘ ﺎﻝ‪:‬‬
‫ﻣﻦ ﺃﺩﺭﻙ ﺷ ﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻠﻢ ﻳ ﻔﺮ ﻟﻪ ﻓﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻓﺄﺑﻌﺪ ﺍﷲ‬
‫ﻓﻘﻠ ‪ :‬ﺁﻣ «)‪.(٣‬‬ ‫ﻗﻞ‪ :‬ﺁﻣ‬
‫ﺍﻟﻔﺘﻮﺭ ﺇﻟﻴﻪ ﺳﺒﻴﻼﹰ‪.‬‬
‫ﹸ‬ ‫ﻓﻼ ﳚﺪ‬

‫ﺍﻟ ﻗﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺗﻔﺮﻳ ﻪ ﻣﻦ ﺘﻮﺍ‬

‫ﺍﻟﻘـﲈﺭ ﻭﺍﳌﻴـﴪ ﺍﳍﺎﺗﻔـﻲ ﻋـﱪ ﺍﻟﻔﻀﺎﺋﻴـﺎﺕ ﻣﺼﻴـﺪﺓ ﻣـﻦ‬
‫ﻣﺼﺎﺋـﺪ ﻟﺼﻮﺹ ﺭﻣﻀـﺎﻥ‪ ،‬ﻳﺪﻓﻊ ﻓﻴﻪ ﺍﳌﺸـﺎﺭﻙ ﻣﺒﻠﻐـ ﹰﺎ ﺯﺍﺋﺪ ﹰﺍ ﰲ‬

‫)‪ (١‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ )‪.(١٥٦٩‬‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٦٨٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )‪ (٩٠٧‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ ﰲ ﺻﺤﻴﺢ ﺍﻟﱰﻏﻴﺐ )‪.(٩٩٧‬‬
‫ﺍﻻﺗﺼـﺎﻝ؛ ﻟﻌﻠـﻪ ﻳﻔﻮﺯ ﺑﺎﻹﺛـﺮﺍﺀ ﻭﲢﻘﻴﻖ ﺍﻷﺣـﻼﻡ ‪-‬ﺑﺰﻋﻤﻬﻢ‪-‬‬
‫ﻭﻫـﺬﺍ ﻫﻮ ﺍﳌﻴـﴪ ﺍﻟـﺬﻱ ﻗـﺎﻝ ﺍﷲ ﻋﻨـﻪ‪, + * )) :‬‬
‫‪] (/ . -‬ﺍﳌﺎﺋـﺪﺓ‪ ،[٩٠ :‬ﻭﺳـﺒﺎﻕ ﺭﻣﻀﺎﻥ ﺍﳊﻘﻴﻘﻲ‬
‫)‪(lkjihgfedc‬‬
‫‪١٨‬‬
‫]ﺍﳊﺪﻳﺪ‪.[٢١ :‬‬

‫ﻟﺼﻮﺹ ﺭﻣﻀـﺎﻥ ﳛﺎﻭﻟﻮﻥ ﻗﻄﻊ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻋﲆ ﺍﻟﻨﺎﺱ‪،‬‬

‫ﻭﺇﻓﺮﺍﻍ ﺍﻟﺸﻬﺮ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﻣﻀﻤﻮﻥ ﺍﻟﺘﻘﻮ￯‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ‪:‬‬
‫ﻣﻘﺎﻃﻌﺔ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﺘﻲ ﺗﻌﺮﺽ ﻣﺎ ﻻ ﻳﺮﴈ ﺍﷲ‪.‬‬
‫ﻣﻞﺀ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻭﺍﻻﺟﺘﲈﻉ ﻣﻊ ﺍﻷﻫﻞ ﻋﲆ‬
‫ﻣﺎ ﻳﺮﴈ ﺍﷲ‪.‬‬
‫ﻧﴩ ﺍﻟﺒﺪﺍﺋـﻞ ﺍﻟﻄﻴﺒﺔ ﻟﻠﺘﻌﻠﻴـﻢ ﻭﺍﻟﺘﺬﻛﲑ‪ ،‬ﻭﺍﻟﻮﺳـﺎﺋﻞ ﺍﳌﺒﺎﺣﺔ‬
‫ﻟﻠﺘﺜﻘﻴﻒ‪.‬‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻋﲆ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪] (@ ?) :‬ﺍﻟﺒﻘﺮﺓ‪.[١٨٣ :‬‬

‫ﺑﺮﺍﻣﺞ ﺍﻹﻓﺘﺎﺀ‬
‫ﺗﻜﺜﺮ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻋﲆ ﺍﻟﻘﻨﻮﺍﺕ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻮ ﹼﺛﻖ ﰲ ﺃﺧﺬ ﺍﻟﻔﺘﻮ￯ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮ￯‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ ﺭﲪﻪ ﺍﷲ‪» :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺩﻳﻦ ﻓﺎﻧﻈﺮﻭﺍ ﻋﻤﻦ‬
‫ﺗﺄﺧﺬﻭﻥ ﺩﻳﻨﻜﻢ«)‪.(١‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺼﺤﻴﺢ )‪.(١٢/١‬‬

 ‫ﻭﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﻣﺎﻟـﻚ ﺭﲪـﻪ ﺍﷲ‪» :‬ﻟﻘـﺪ ﺃﺩﺭﻛﺖ ﰲ ﻣﺴـﺠﺪ‬
‫ﺍﻟﻨﺒـﻲ ﷺ ﺳـﺒﻌﲔ ﻟـﻮ ﺍﺋﺘﻤـﻦ ﺃﺣﺪﻫﻢ ﻋـﲆ ﺑﻴﺖ ﻣﺎﻝ ﻟـﻜﺎﻥ ﺑﻪ‬
‫ﺃﻣﻴﻨ ﹰﺎ ﻓﲈ ﺭﻭﻳﺖ ﻋﻨﻬﻢ؛ ﻷﳖﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸـﺄﻥ«‬
‫)‪(١‬‬

‫‪-‬ﻳﻌﻨﻲ ﺍﳊﺪﻳﺚ‪.-‬‬
‫‪١٩‬‬

‫ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﻋ ﺍﻟﺼﻴﺎﻡ‬

‫ﺃﳖـﺎ ﻗﺎﻟﺖ ﰲ ﻳﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ‪:‬‬ ‫ـﻮﺫ‬
‫ﺍﻟﺮ ﹶﺑ ﱢﻴـﻊ ﺑﻨﺖ ﹸﻣ ﹶﻌ ﱢ‬
‫ﻋـﻦ ﹸ‬
‫ـﻮ ﹸﻡ ﺻﺒﻴﺎﻧﻨﺎ‪ ،‬ﻭﻧﺠﻌﻞ ﳍﻢ ﺍﻟﻠﻌﺒـﺔ ﻣﻦ ﺍﻟﻌﻬﻦ‬
‫»ﻛﻨﺎ ﻧﺼﻮﻣـﻪ ﻭﻧ ﹶﹸﺼ ﱢ‬
‫)ﺍﻟﺼـﻮﻑ( ﻓـﺈﺫﺍ ﺑﻜﻰ ﺃﺣﺪﻫﻢ ﻋـﲆ ﺍﻟﻄﻌﺎﻡ ﺃﻋﻄﻴﻨـﺎﻩ ﺫﺍﻙ ﺣﺘﻰ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻹﻓﻄﺎﺭ«)‪.(٢‬‬

‫ﻋﺒﺎﺭﺍﺕ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻋ ﺍﻟﺼﻴﺎﻡ‪:‬‬

‫• ﺣﺒﻴﺒﻜﻢ ﷺ ﻛﺎﻥ ﻳﺼﻮﻡ‪.‬‬
‫• ﳌﺎ ﻛﻨﺎ ﺻﻐﺎﺭ ﹰﺍ ﻣﺜﻠﻜﻢ ﺻﻤﻨﺎ‪.‬‬
‫• ﺗﺼﺒﲑﻫﻢ ﻛﻠﲈ ﺃﺭﺍﺩﻭﺍ ﺍﻷﻛﻞ‪.‬‬
‫• ﺗﺬﻛﲑﻫﻢ ﺑﺄﺟﺮ ﺍﻟﺼﻴﺎﻡ‪.‬‬

‫)‪ (١‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(٦٧/١‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
 ‫ﺍﻟﺼﻴﺎﻡ ﻓﻀﺎﺋﻞ ﻭﺁﺩﺍﺏ‬ ‫‪٢٠‬‬

‫ﺛﻮﺍﺏ ﺍﻟﺼﻴﺎﻡ‬
‫ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺼﻮﻡ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﳼ‪:‬‬
‫»ﻓ ﻧﻪ «)‪.(١‬‬
‫ﺍﺧﺘﺼـﻪ ﺍﷲ ﻟﻨﻔﺴـﻪ‪ ،‬ﻷﻧـﻪ ﻻ ﻳ ﹼﻄﻠـﻊ ﻋﻠﻴـﻪ ﺇﻻ ﻫـﻮ‪ ،‬ﻓﻬﻮ ﴎ‬
‫ﺑﻴﻨـﻚ ﻭﺑـﲔ ﺍﷲ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻭﺣﺪﻩ ﻣﻘﺪﺍﺭ ﺛﻮﺍﺑـﻪ‪ ،‬ﻭﻻ ﻣﺜﻞ ﻟﻪ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻫﻮ ﺻﱪ ﻳﻮﰱ ﺻﺎﺣﺒﻪ ﺃﺟﺮﻩ ﺑﻼ ﺣﺴﺎﺏ‪.‬‬
‫ﻓﻬﻨﻴﺌﺎ ﻟﻠﺼﺎﺋﻤﲔ ﻭﺍﻟﺼﺎﺋﲈﺕ‪.‬‬

‫ﻓﺮﺣﺔ ﺍﻟﺼﺎﺋﻢ‬
‫ﻟﻠﺼﺎﺋﻢ ﻋﻨﺪ ﻓﻄﺮﻩ ﻓﺮﺣﺔ ﻟﻴﺴـﺖ ﻓﻘﻂ ﻹﺑﺎﺣﺔ ﻣﺎ ﻛﺎﻥ ﳑﻨﻮﻋ ﹰﺎ‬
‫ﻣـﻦ ﺍﻷﻛﻞ ﻭﺍﻟﴩﺏ‪ ،‬ﻭﺇﻧﲈ ﺃﻳﻀ ﹰﺎ ﻓﺮﺣﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻧﻌﻤﺔ‬
‫ﺇﲤﺎﻡ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺃﻧﻪ ﺃﻓﻄﺮ ﻋﲆ ﻣﺎ ﺃﺑﺎﺣﻪ ﺍﷲ‪ ،‬ﻭﺃﺻﺎﺏ ﺍﻟﺴﻨﺔ ﺑﺘﻌﺠﻴﻞ‬
‫ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺃﻥ ﻟﻪ ﺩﻋﻮﺓ ﳎﺎﺑﺔ ﻋﻨﺪ ﻓﻄﺮﻩ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

 ‫ﺩﻭﺍﺀ ﺍﻟﻘﻠﺐ‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ :‬ﺩﻭﺍﺀ ﺍﻟﻘﻠﺐ ﲬﺴﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫• ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺪﺑﺮ‪.‬‬
‫‪٢١‬‬ ‫• ﻭﺧﻠﻮ ﺍﻟﺒﻄﻦ )ﺑﺎﻟﺼﻴﺎﻡ(‪.‬‬
‫• ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬
‫ـﺤﺮ‬
‫ﺍﻟﺴ ﹶ‬ ‫• ﻭﺍﻟﺘـﴬﻉ )ﺩﻋـﺎﺀ ﻣـﻊ ﹼ‬
‫ﺫﻝ ﻭﺍﻧﻜﺴـﺎﺭ( ﻋﻨـﺪ ﹶ‬
‫)ﻗﺒﻞ ﺍﻟﻔﺠﺮ (‪.‬‬
‫• ﻭﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ)‪.(١‬‬

‫ﺃﺧﻼ ﺍﻟﺼﺎﺋﻢ‬
‫ﻭﺃﻣﻮﺭ ﺍﻟﺸ ﻬﻮﺓ«‬ ‫« »ﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺣ‬ ‫ﻗـﺎﻝ ﷺ‪» :‬ﻻ ﻳﺮﻓ‬
‫»ﻭﻻ ﻬ ﻞ« »ﺑﺎﻟﺼﻴ ﺎﺡ ﻭﺍﻟﺴ ﻔﻪ« »ﻭﺇﻥ ﺍﻣﺮ ﺷ ﺎ ﻪ ﻓﻠﻴﻘﻞ ﺇ‬
‫ﺻﺎﺋ ﻢ ﺇ ﺻﺎﺋﻢ«)‪(٢‬؛ ﺗﺬﻛﲑ ﹰﺍ ﻟﻨﻔﺴـﻪ ﻟﻴﻤﻠﻚ ﻟﺴـﺎﻧﻪ‪ ،‬ﻭﺗﺬﻛﲑ ﹰﺍ‬
‫ﻭﻳﻨﻜﻒ‪.‬‬
‫ﹼ‬ ‫ﳋﺼﻤﻪ ﻟﻌﻠﻪ ﻳﻨﺰﺟﺮ‬

‫ﻻ ﻟﻠﻜﺴﻞ‬
‫»ﺇ ﺻﺎﺋﻢ«‪:‬‬
‫• ﻳﺘﺬﺭﻉ ﲠﺎ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﻜﺴـﻞ ﻭﻋـﺪﻡ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﳌﺆﻣﻦ‬

‫)‪ (١‬ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ )ﺹ‪.(١٠٧‬‬

‫‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﻳﺘﻘـﻦ ﻋﻤﻠﻪ ﺧﺎﺻﺔ ﻭﻫـﻮ ﺻﺎﺋﻢ »ﺇﻥ ﺍﷲ ﺐ ﺇﺫﺍ ﻋﻤﻞ‬
‫ﺃﺣﺪﻛﻢ ﻋﻤ ﹰ‬
‫ﻼ ﺃﻥ ﻳﺘﻘﻨﻪ«)‪.(١‬‬
‫• ﻭﻳﻌﻜﺲ ﺑﻌﻀﻬﻢ ﻣﻮﺿﻌﻬﺎ؛ ﻟﻴﻜﻮﻥ ﺍﻟﺼﻮﻡ ﺳﺒﺒ ﹰﺎ ﰲ ﺳﺒﺎﺑﻪ‬
‫ﻭﻗﻠـﺔ ﺻـﱪﻩ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ »ﺇﺫﺍ ﻛﺎﻥ ﻳ ﻮﻡ ﺻﻮﻡ ﺃﺣﺪﻛﻢ‬ ‫‪٢٢‬‬
‫ﻓ ﻼ ﻳﺮﻓ ﻭﻻ ﻳﺼﺨﺐ ﻓ ﻥ ﺳ ﺎﺑﻪ ﺃﺣ ﺪ ﺃﻭ ﻗﺎﺗﻠﻪ ﻓﻠﻴﻘﻞ‬
‫ﺇ ﺍﻣﺮ ﺻﺎﺋﻢ«)‪.(٢‬‬

‫ﺳﺪ ﺍ ﻠﻞ ﻭﺗﻜﻤﻴﻞ ﺍﻟﻨﻘﺺ‬

‫ﻻ ﻏﻨﻰ ﻟﻠﺼﺎﺋﻢ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ؛ ﻳﻜﻤﻞ ﺑﻪ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﻣﻦ ﻧﻘﺺ‬
‫ﰲ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﻳﺴﺘﺠﻠﺐ ﺑﻪ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻭﳜﺘﻢ ﺑﻪ ﻋﻤﻠﻪ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﺭﻭﻱ‬
‫ﻗﺎﻝ‪ :‬ﺍﻟﻐﻴﺒﺔ ﲣﺮﻕ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻳﺮﻗﻌﻪ‪،‬‬ ‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﻓﻤﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺃﻥ ﳚﻲﺀ ﺑﺼﻮﻡ ﻣﺮﻗﻊ ﻓﻠﻴﻔﻌﻞ)‪.(٣‬‬
‫ﻗﺎﻝ ﺍﳊﺴـﻦ‪ :‬ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﻓﺈﻧﻜـﻢ ﻻ ﺗﺪﺭﻭﻥ ﻣﺘﻰ‬
‫ﺗﻨﺰﻝ ﺍﻟﺮﲪﺔ)‪.(٤‬‬
‫ﻭﻣـﻦ ﺃﺭﺟـﻰ ﺃﻭﻗﺎﺗﻪ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺑﻌـﺪ ﺍﻟﺘﻬﺠﺪ )‪d c‬‬
‫‪] ( e‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪.[١٨ :‬‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﲆ )‪ (٤٣٨٦‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ )‪ (٥٣١٢‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬
‫ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ ﰲ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١١١٣‬‬
‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
‫)‪ (٣‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٢٣٢‬‬
‫)‪ (٤‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )‪.(٢٣٢‬‬
 ‫ﺇﺫﺍ ﺻﻤ ﺣﻘﺎ‬
‫‪ :‬ﺇﺫﺍ ﺻﻤﺖ ﻓﻠﻴﺼﻢ ﺳـﻤﻌﻚ‬ ‫ﻗـﺎﻝ ﺟﺎﺑـﺮ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﻭﺑـﴫﻙ ﻭﻟﺴـﺎﻧﻚ ﻋﻦ ﺍﻟﻜـﺬﺏ ﻭﺍﳌﺤـﺎﺭﻡ‪ ،‬ﻭﺩﻉ ﺃﺫ￯ ﺍﳋﺎﺩﻡ‪،‬‬
‫‪٢٣‬‬ ‫ﻭﻟﻴﻜـﻦ ﻋﻠﻴـﻚ ﻭﻗـﺎﺭ ﻭﺳـﻜﻴﻨﺔ ﻳﻮﻡ ﺻﻴﺎﻣـﻚ‪ ،‬ﻭﻻ ﲡﻌـﻞ ﻳﻮﻡ‬
‫ﻓﻄﺮﻙ ﻭﺻﻮﻣﻚ ﺳﻮﺍﺀ)‪.(١‬‬

‫ﻉ ﺍﻟﺼﻴﺎﻡ‬
‫ﺳﺌﻞ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﱂ ﴍﻉ ﺍﻟﺼﻴﺎﻡ؟‬
‫ﻓﻘﺎﻝ‪» :‬ﻟﻴﺬﻭﻕ ﺍﻟﻐﻨﻲ ﻃﻌﻢ ﺍﳉﻮﻉ ﻓﻼ ﻳﻨﺴﻰ ﺍﳉﺎﺋﻊ«)‪.(٢‬‬
‫ﺍﻟﻔﻘـﲑ ﺑﺎﻟـﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﺪﻗـﺔ‪ ،‬ﻭﺍﻹﻃﻌﺎﻡ‪،‬‬
‫ﹶ‬ ‫ﺍﻟﺼﺎﺋـﻢ‬
‫ﹸ‬ ‫ﻻ ﻳﻨﺴـﻰ‬
‫ﻭﺍﳌﻮﺍﺳـﺎﺓ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ ﻟﻠﻤﺤﺴﻨﲔ‪ ،‬ﻭﺇﺑﺮﺍﺀ ﺍﳌﻌﴪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‬
‫ﳍﻢ ﺑﺤﺴﻦ ﺍﳊﺎﻝ‪ ،‬ﻭﺇﺭﺧﺎﺹ ﺍﻷﺳﻌﺎﺭ‪.‬‬

‫ﺻﺤﺔ ﻟ ﺑﺪﺍﻥ‬
‫ﻫـﺬﺍ ﺍﻟﺼﻴـﺎﻡ ﻳﻌ ﹼﻠﻤﻨـﺎ ﺃﻥ ﻧﻌﻤـﻞ ﷲ‪ ،‬ﻭﺑﺎﷲ‪ ،‬ﻭﰲ ﺳـﺒﻴﻞ ﺍﷲ‪،‬‬
‫ﳐﻠﺼﲔ ﻟﻪ‪ ،‬ﻣﺴـﺘﻌﻴﻨﲔ ﺑﻪ‪ ،‬ﻭﻫـﻮ ﻣﻊ ﺫﻟﻚ ﺭﻋﺎﻳﺔ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﲪﺎﻳﺔ‬
‫ﻟﻠﺠﺴﻢ؛ ﻓﻤﻦ ﺁﺛﺎﺭﻩ ﺍﻟﺼﺤﻴﺔ‪:‬‬
‫• ﺇﺭﺍﺣﺔ ﺍﳉﺴﻢ ﻭﲣﻠﻴﺼﻪ ﻣﻦ ﺍﻟﺴﻤﻮﻡ‪.‬‬

‫)‪ (١‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ )‪.(٣١٧/٣‬‬

‫)‪ (٢‬ﻟﻄﺎﺋـﻒ ﺍﳌﻌـﺎﺭﻑ )ﺹ‪ ،(١٨٣‬ﻭﻻ ﳜﺎﻟـﻒ ﺫﻟـﻚ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪?) :‬‬
‫@(؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻣﻌﺎﲏ ﺍﻟﺘﻘﻮ￯‪.‬‬
 ‫• ﲡﺪﻳﺪ ﺍﳋﻼﻳﺎ ﻭﺍﻷﻧﺴﺠﺔ‪.‬‬
‫• ﲢﺴﲔ ﺍﳍﻀﻢ ﻭﺍﻻﻣﺘﺼﺎﺹ‪.‬‬
‫• ﺗﻘﻮﻳﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺗﻔﺘﻴﺢ ﺍﻟﺬﻫﻦ‪.‬‬
‫• ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺗﺼﻠﺐ ﺍﻟﴩﺍﻳﲔ ﻭﺍﻟﻨﻘﺮﺱ ﻭﺁﻓﺎﺕ ﺍﻟﻘﻠﺐ‪.‬‬
‫‪٢٤‬‬
‫ﻭﺍﻟﻔﺮﺍﺋﺾ ﻻ ﺗﹸﻌﻠﻖ ﺑﺎﻟﻔﻮﺍﺋﺪ ﺍﳊﺴﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻳﺴﺘﺄﻧﺲ ﲠﺎ‪.‬‬

‫ﻓﻠﻪ ﻣﺜﻞ ﺃﺟﺮ‬

‫ﺃﻧﻪ ﻻ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﺮ‬ ‫»ﻣﻦ ﻓﻄﺮ ﺻﺎﺋ ﹰ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮ‬
‫ﺍﻟﺼﺎﺋﻢ ﺷﻴ ﹰﺎ«)‪.(١‬‬
‫ﻇﺎﻫـﺮ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﺇﺫﺍ ﻓﻄﺮ ﺻﺎﺋ ﹰﲈ ﻭﻟـﻮ ﺑﺘﻤﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺈﻥ ﻟﻪ‬
‫ﻣﺜﻞ ﺃﺟﺮﻩ‪ ،‬ﻭﻻ ﻳﺸﱰﻁ ﺇﺷﺒﺎﻋﻪ)‪.(٢‬‬
‫ﻭﻗﻴـﻞ‪ :‬ﺍﳌـﺮﺍﺩ ﺑﺘﻔﻄـﲑﻩ ﺃﻥ ﻳﺸـﺒﻌﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺘﻴـﴪ ﺇﻻ ﲤﺮﺓ ﺃﻭ‬
‫ﴍﺑﺔ ﻟﺒﻦ ﺃﻭ ﻣﺎﺀ ﻓﻠﻪ ﺃﺟﺮﻩ ﻋﲆ ﺣﺴﺐ ﺍﻟﺒﺬﻝ ﻭﺍﻹﺧﻼﺹ‪.‬‬
‫ﻭﺍﳊﺪﻳـﺚ ﻳﻌﻢ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻐﻨـﻲ ﻭﺍﻟﻔﻘـﲑ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﺍﻟﻔﺮﺽ‬
‫ﻭﺍﻟﻨﻔﻞ)‪.(٣‬‬
‫ﺇﺫﺍ ﹶﻓ ﹼﻄـﺮ ﻣـﻦ ﻋﻠﻴﻪ ﻛﻔـﺎﺭﺓ ﻳﻤﲔ ﻋـﴩ ﹶﺓ ﻓﻘﺮﺍﺀ ﺑﻄﻌﺎﻡ ﻋﺸـﺎﺀ‬
‫ﺃﺟﺰﺃﻩ ﺇﺫﺍ ﻧﻮ￯ ﺑﺬﻟﻚ ﺍﻟﻜﻔﺎﺭﺓ)‪.(٤‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣـﺬﻱ )‪ (٨٠٧‬ﻭﺍﺑـﻦ ﻣﺎﺟـﺔ )‪ (١٧٤٦‬ﻣـﻦ ﺣﺪﻳﺚ ﺯﻳـﺪ ﺑﻦ ﺧﺎﻟﺪ‬

‫ﺍﳉﻬﻨﻲ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٩٣/٢٠‬‬
‫)‪ (٣‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٠٧/٢٥‬‬
‫)‪ (٤‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(١٤١/٢٣‬‬
 ‫ﻣﻮﺍﺋﺪ ﺍﻹﻓﻄﺎﺭ‬
‫ﻣﻮﺍﺋـﺪ ﺗﻔﻄـﲑ ﺍﻟﺼﺎﺋﻤـﲔ ﻋﻤـﻞ ﻋﻈﻴـﻢ‪ ،‬ﻭ ﹶﻣﻈﻬـﺮ ﻟﻠﺘﻜﺎﻓﻞ‬
‫ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻳﺮﺍﻋﻰ ﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪٢٥‬‬ ‫• ﻃﻠﺐ ﺍﻟﺪﻋـﺎﺓ ﻭﲡﻬﻴﺰ ﺍﳌﻜﺎﻥ ﺑﺄﴍﻃـﺔ ﻭﻛﺘﻴﺒﺎﺕ ﺑﻠﻐﺎﺕ‬
‫ﳐﺘﻠﻔﺔ‪.‬‬
‫• ﻋـﺪﻡ ﺍﻹﴎﺍﻑ ﻭﺗﻮﺯﻳـﻊ ﺍﻟﻔﺎﺋـﺾ ﺍﻟﻨﻈﻴـﻒ ﻋﲆ ﺑﻴﻮﺕ‬
‫ﺍﳌﺤﺘﺎﺟﲔ‪.‬‬
‫• ﺍﻟﺘﻨﻈﻴﻢ ﻭﺗﻘﺪﻳﻢ ﺍﻟﻄﻌﺎﻡ ﺑﻄﺮﻳﻘﺔ ﺻﺤﻴﺔ‪.‬‬
‫• ﺃﻻ ﺗﻜـﻮﻥ ﺳـﺒﺒ ﹰﺎ ﻟﺘﻌﻄﻴﻞ ﺍﳌـﺮﻭﺭ ﻭﺍﻟﺘﻀﻴﻴـﻖ ﻋﲆ ﺍﻵﺗﲔ‬
‫ﺇﱃ ﺍﳌﺴﺠﺪ‪.‬‬
‫• ﺃﻻ ﺗﻮﺿـﻊ ﻓﻴﻬﺎ ﺯﻛﺎﺓ؛ ﻷﻥ ﻣـﻦ ﺭﻭﺍﺩﻫﺎ ﻣﻦ ﻟﻴﺲ ﺑﻔﻘﲑ‪،‬‬
‫ﻭﺭﺑﲈ ﻣﻦ ﻟﻴﺲ ﺑﻤﺴﻠﻢ‪.‬‬

‫ﻣﺸﻬﺪ ﻣﺆﺛﺮ‬
‫ﻻ ﻳﻔﻄـﺮ ﺇﻻ ﻣـﻊ ﺍﳌﺴـﺎﻛﲔ‪،‬‬ ‫ﻛﺎﻥ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻋﻤـﺮ‬
‫ﻓﺈﺫﺍ ﻣﻨﻌﻪ ﺃﻫﻠﻪ ﻋﻨﻬﻢ ﱂ ﻳﺘﻌﺶ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ)‪.(١‬‬
‫ﻭﻗﺪ ﺷﻮﻫﺪ ﺃﺣﺪ ﺍﻷﺛﺮﻳﺎﺀ ﳜﺪﻡ ﺍﻟﻌﲈﻝ ﻭﺍﳌﺴﺎﻛﲔ ﻭﻗﺖ ﺃﺫﺍﻥ‬
‫ﺍﳌﻐﺮﺏ ﰲ ﺧﻴﻤﺔ ﺇﻓﻄﺎﺭ ﻋﻨﺪ ﺃﺣﺪ ﺍﳌﺴﺎﺟﺪ‪.‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(١٨٣‬‬

 ‫ﻭﻟﻜﻦ!‬ ‫)‪(١‬‬
‫»ﻻ ﻳ ﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺨ ﻣﺎ ﻋﺠﻠﻮﺍ ﺍﻟﻔﻄﺮ«‬
‫ﺗﻌﺠﻴـﻞ ﺍﻹﻓﻄـﺎﺭ ﻳﻌﻨـﻲ ﺍﳌﺒﺎﺩﺭﺓ ﺑـﻪ ﻋﻨﺪ ﻏﺮﻭﺏ ﺍﻟﺸـﻤﺲ‪،‬‬
‫ﻭﻻ ﻳﻌﻨـﻲ ﺍﻟﻌﺠﻠـﺔ ﰲ ﺍﻟﺴـﲑ ﻭﺍﻟﺘﺴـﺒﺐ ﰲ ﺍﳊـﻮﺍﺩﺙ ﺍﳌﺮﻭﺭﻳﺔ‬
‫ﻹﺩﺭﺍﻙ ﺍﻹﻓﻄـﺎﺭ‪ ،‬ﻭﻳﻜﻔـﻲ ﻗﺎﺋـﺪ ﺍﻟﺴـﻴﺎﺭﺓ ﺇﺫﺍ ﺃ ﹼﺫﻥ ﺍﳌﻐﺮﺏ ﻭﻫﻮ‬ ‫‪٢٦‬‬
‫ﰲ ﺍﻟﻄﺮﻳـﻖ ﺃﻥ ﻳﻔﻄـﺮ ﻋﲆ ﻣﺎ ﺗﻴﴪ‪ ،‬ﻓﺈﻥ ﱂ ﳚـﺪ ﻧﻮ￯ ﺍﻟﻔﻄﺮ ﺑﻘﻠﺒﻪ‬
‫ﻭﺣﺼﻞ ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮ ﺗﻌﺠﻴﻞ ﺍﻟﻔﻄﺮ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﻋﻨﺪ ﺍﻟﻔﻄﺮ‬

‫ﺭﻃﺒ ﺎﺕ‬ ‫ﻋ‬ ‫ﻛﺎﻥ ﺍﻟﻨﺒـﻲ ﷺ‪» :‬ﻳﻔﻄ ﺮ ﻗﺒ ﻞ ﺃﻥ ﻳﺼ‬
‫ﺍﺕ ﺣﺴﺎ ﺣﺴﻮﺍﺕ‬ ‫ﻓ ﻥ ﺗﻜﻦ ﺭﻃﺒﺎﺕ ﻓﺘﻤ ﺍﺕ ﻓ ﻥ ﺗﻜﻦ‬
‫ﻣﻦ ﻣﺎﺀ«)‪.(٢‬‬
‫ﻭﻛﺎﻥ ﷺ ﺇﺫﺍ ﺃﻓﻄـﺮ ﻗـﺎﻝ‪» :‬ﺫﻫﺐ ﺍﻟﻈﻤ ﺄ ﻭﺍﺑﺘﻠ ﺍﻟﻌﺮﻭ‬
‫ﻭﺛﺒ ﺍﻷﺟﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ«)‪.(٣‬‬

‫»ﻭﺛﺒ ﺍﻷﺟﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ«‬

‫ﺍﻷﺟ ﺮ ﺇﻥ ﺷ ﺎﺀ ﺍﷲ« ﻭﰲ‬ ‫ﻭﺭﺩ ﰲ ﺩﻋـﺎﺀ ﺍﻹﻓﻄـﺎﺭ »ﻭﺛﺒ‬
‫«)‪.(٤‬‬ ‫ﺣﺪﻳ ﺁﺧﺮ‪» :‬ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ ﺍﻟﻠﻬﻢ ﺍ ﻔﺮ ﺇﻥ ﺷ‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٣٥٦‬ﻭﺍﻟﱰﻣﺬﻱ )‪ (٦٩٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ‪ ،‬ﻭﺻﺤﺤﻪ‬
‫ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٣٥٧‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
 ‫ﻭﺍﻟﻔﺮ ﺑﻴﻨﻬ ‪:‬‬
‫ﺃﻥ ﺍﻷﻭﻝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﱪﻙ ﻭﺍﻹﺧﺒﺎﺭ ﻭﺍﻟﺮﺟﺎﺀ ﻭﻟﻴﺲ ﺩﻋﺎﺀ‪.‬‬
‫ﻭﺃﻣـﺎ ﺍﻟﺜﺎﲏ‪ :‬ﻓﻤﻦ ﺑـﺎﺏ ﺍﻟﺪﻋـﺎﺀ‪ ،‬ﻭﻣﻦ ﺁﺩﺍﺑﻪ ﺍﻟﻌـﺰﻡ ﻭﺍﳉﺰﻡ‬
‫‪٢٧‬‬ ‫ﻭﺍﳋﻀﻮﻉ ﻭﺍﻹﳊﺎﺡ‪.‬‬
‫ﹴ‬
‫ﺴﺘﻐﻦ ﻋﻦ‬ ‫ﻭﻗﻮﻟﻪ »ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷـﺌﺖ« ﹸﻣﺸـﻌﺮ ﺑﺄﻥ ﺍﻟﺴـﺎﺋﻞ ﹸﻣ‬
‫ﻋﻄﻴﺔ ﺍﳌﺴﺆﻭﻝ‪.‬‬

‫ﺻﻼﺓ ﺍ ﺮﺏ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﻗـﺪ ﹸﲣـﺮﺝ ﺍﳌﺮﺃﺓ ﺻـﻼﺓ ﺍﳌﻐﺮﺏ ﻋـﻦ ﻭﻗﺘﻬـﺎ ﰲ ﺭﻣﻀﺎﻥ ﻣﻦ‬
‫ﺣﻴـﺚ ﻻ ﺗﺸـﻌﺮ؛ ﻷﻥ ﺃﺫﺍﻥ ﺍﻟﻌﺸـﺎﺀ ﻳﺘﺄﺧـﺮ ﻋﻦ ﻭﻗﺘـﻪ ﺍﳊﻘﻴﻘﻲ‬
‫ﺑﻨﺼﻒ ﺳﺎﻋﺔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﺘﻈﻦ ﺍﻟﻮﻗﺖ ﺑﺎﻗﻴ ﹰﺎ ﻭﻫﻮ ﻗﺪ ﺧﺮﺝ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻭﻗﺖ ﺍﳌﻐﺮﺏ ﻳﻤﺘﺪ‬
‫ﺇﱃ ﻣـﺎ ﺑﻌﺪ ﺳـﺎﻋﺔ ﻭﺭﺑـﻊ ﻣﻦ ﻏﺮﻭﺏ ﺍﻟﺸـﻤﺲ‪ ،‬ﻭﻗـﺪ ﻳﺼﻞ ﺇﱃ‬
‫ﺳﺎﻋﺔ ﻭﺛﻼﺛﲔ ﺩﻗﻴﻘﺔ«)‪.(١‬‬

‫ﺍﻟﺴﺤﻮﺭ‬
‫»ﺗﺴﺤﺮﻭﺍ ﻓ ﻥ ﰲ ﺍﻟﺴﺤﻮﺭ ﺑﺮﻛﺔ« ﻭﻣﻦ ﺑﺮﻛﺎﺗﻪ‪:‬‬
‫• ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﻭﳐﺎﻟﻔﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫• ﻭﺇﻋﺎﻧﺔ ﻋﲆ ﺍﻟﺼﻴﺎﻡ‪.‬‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٥/١٢‬‬

 ‫• ﻭﺇﻋﺎﻧﺔ ﻋﲆ ﺍﻟﻘﻴﺎﻡ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﲨﺎﻋﺔ‪.‬‬
‫• ﻭﻣﺪﺍﻓﻌﺔ ﺣﺪﺓ ﺍﻟﻄﺒﻊ ﺍﻟﺘﻲ ﻳﺜﲑﻫﺎ ﺍﳉﻮﻉ‪.‬‬
‫• ﻭﺇﺩﺭﺍﻙ ﻭﻗﺖ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫• ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻷﺳﺤﺎﺭ‪.‬‬
‫‪٢٨‬‬
‫ﻭﻧﻌـﻢ ﺍﻟﺴـﺤﻮﺭ ﺍﻟﺘﻤـﺮ‪ ،‬ﻭﺍﻟﺴـﻨﺔ ﺗﺄﺧـﲑﻩ‪ ،‬ﻭﻻ ﻳﺴـﻤﻰ‬
‫ﺳـﺤﻮﺭ ﹰﺍ ﺇﻻ ﺇﺫﺍ ﻭﻗﻊ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜـﺎﲏ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫»ﻓ ﻼ ﺗﺪﻋ ﻮ ﻭﻟ ﻮ ﺃﻥ ﺮﻉ ﺃﺣﺪﻛ ﻢ ﺟﺮﻋﺔ ﻣ ﻦ ﻣﺎﺀ ﻓ ﻥ ﺍﷲ‬
‫ﻋ ﻭﺟﻞ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋ ﺍ ﺘﺴﺤﺮﻳﻦ«)‪.(١‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (١٠٧٠٢‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪.(٣٦٨٣‬‬

‫‪٢٩‬‬ ‫ﻋﻤﺮﺓ ﰲ ﺭﻣﻀﺎﻥ‬

‫ﺗﻌﺪﻝ ﺣﺠﺔ‬
‫ﻗـﺎﻝ ﺍﻟﻨﺒـﻲ ﷺ‪» :‬ﻋﻤ ﺮﺓ ﰲ ﺭﻣﻀ ﺎﻥ ﺗﻌ ﺪﻝ ﺣﺠ ﺔ«)‪.(١‬‬
‫ﻭﻣـﻦ ﺍﻋﺘﻤـﺮ ﺑﻌـﺪ ﻏﺮﻭﺏ ﺷـﻤﺲ ﻳـﻮﻡ ﺍﻟﺜﻼﺛـﲔ ﻣﻦ ﺷـﻌﺒﺎﻥ‬
‫ﺃﻭ ﺑﻌﺪ ﺛﺒﻮﺕ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﻭﻗﻌﺖ ﻋﻤﺮﺗﻪ ﰲ ﺭﻣﻀﺎﻥ‪.‬‬

‫ﺗﻨﺒﻴﻬﺎﺕ ﻟﻠﻤﻌﺘﻤﺮﻳﻦ‬
‫ﻭﺟﻮﺩ ﺍﳌﺸﻘﺔ ﻏﲑ ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﺍﻟﻌﻤﺮﺓ ﺑﺴﺒﺐ ﺍﻟﺰﺣﺎﻡ ﻭﻏﲑﻩ‬
‫ﳑﺎ ﻳﺰﻳﺪ ﰲ ﺍﻷﺟﺮ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻨﺒﻪ ﻷﻣﻮﺭ‪:‬‬
‫• ﺍﳊﺮﺹ ﻋﲆ ﺃﺩﺍﺀ ﺍﻟﻌﻤﺮﺓ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﺸـﺘﺪ ﻓﻴﻬﺎ‬
‫ﺍﻟﺰﺣﺎﻡ‪.‬‬
‫• ﻣﻦ ﺩﺧﻞ ﰲ ﺍﻹﺣﺮﺍﻡ ﻓﻼ ﳚﻮﺯ ﻟﻪ ﻓﺴـﺨﻪ ﺑﺴﺒﺐ ﺍﻟﺰﺣﺎﻡ‬
‫ﺇﻻ ﺇﺫﺍ ﺍﺷﱰﻁ ﺫﻟﻚ‪.‬‬
‫• ﺍﳊﺬﺭ ﻣﻦ ﻣﺰﺍﲪﺔ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻼﻣﺴﺘﻬﻦ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻮﺍﻑ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٧٨٢‬ﻭﻣﺴﻠﻢ )‪ (١٢٥٦‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‬

‫• ﺍﻟﻄﻮﺍﻑ ﺑﻌﻴﺪ ﹰﺍ ﻋﻦ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﰲ ﺍﻟﺴﻄﺢ ﺑﺨﺸﻮﻉ ﺃﻓﻀﻞ‬
‫ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﻘﺮﲠﺎ ﺑﻼ ﺧﺸﻮﻉ‪.‬‬
‫• ﺍﳊﺮﺹ ﻋﲆ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﻌﺒﺔ ﻋﻦ ﻳﺴﺎﺭﻩ ﰲ ﲨﻴﻊ ﻃﻮﺍﻓﻪ‬
‫ﻓﺈﻥ ﺍﻧﺤﺮﻑ ﻳﺴﲑﺍ ﺑﺴﺒﺐ ﺍﻟﺰﺣﺎﻡ ﻓﻼ ﺣﺮﺝ‪.‬‬
‫‪٣٠‬‬
‫• ﹶﻣـﻦ ﺷـﻖ ﻋﻠﻴﻪ ﻣﺘﺎﺑﻌـﺔ ﺍﻟﻄﻮﺍﻑ ﺑﺴـﺒﺐ ﺍﻟﺰﺣـﺎﻡ ﻓﻠﻪ ﺃﻥ‬
‫ﻳﺴﱰﻳﺢ ﺛﻢ ﻳﺘﺎﺑﻊ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫• ﺇﺫﺍ ﹸﻭ ﹺﺟـﺪﹶ ﺍﻟﺰﺣـﺎﻡ ﻓﺎﳊﻜﻤﺔ ﺃﻻ ﺗﺼﲆ ﺭﻛﻌﺘـﻲ ﺍﻟﻄﻮﺍﻑ‬
‫ﺧﻠﻒ ﺍﳌﻘﺎﻡ‪ ،‬ﺑﻞ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻣﻨﺎﺳﺐ ﻣﻦ ﺍﳊﺮﻡ‪.‬‬
‫• ﺍﻷﹶ ﹾﻭﱃ ﻟﻐـﲑ ﺍﳌﺤـﺮﻡ ﺗﹶـﺮﻙ ﺍﻟﻄـﻮﺍﻑ ﰲ ﻫـﺬﻩ ﺍﻷﻳـﺎﻡ؛‬
‫ﺗﻴﺴﲑ ﹰﺍ ﻋﲆ ﺇﺧﻮﺍﻧﻪ‪.‬‬
‫• ﺗﹶﻜـﺮﺍﺭ ﺍﻟﻌﻤـﺮﺓ ﻣـﻦ ﺍﻟﺘﻨﻌﻴـﻢ ﺃﻭ ﻏـﲑﻩ ﻓﻴـﻪ ﺗﻀﻴﻴﻖ ﻋﲆ‬
‫ﺍﳌﻌﺘﻤﺮﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻨﺪﻭﺏ ﺇﻟﻴﻬﺎ‪.‬‬
‫• ﺍﻟﺴـﻨﺔ ﰲ ﻭﻗﺖ ﺍﻟﺰﺣﺎﻡ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺑﺎﻟﻴﺪ‬
‫ﻭﻋﺪﻡ ﺍﺳﺘﻼﻣﻪ‪.‬‬
‫• ﻻ ﲢﻤﻞ ﻣﻌﻚ ﺃﺷﻴﺎﺀ ﺛﻤﻴﻨﺔ ﺣﺘﻰ ﻻ ﺗﹸﻔﻘﺪ ﺃﻭ ﺗﹸﴪﻕ ﰲ ﺍﻟﺰﺣﺎﻡ‪.‬‬

‫ﻻ ﺣﺮ‬
‫ﺍﳊﺎﺋـﺾ ﺍﻟﺘﻲ ﻻ ﺗـﺪﺭﻱ ﻫﻞ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻤـﺮﺓ ﻗﺒﻞ ﻋﻮﺩﺓ‬
‫ﻣﺮﺍﻓﻘﻴﻬـﺎ ﺃﻭ ﻻ؟! ﻓـﻼ ﺑـﺄﺱ ﺃﻥ ﺗﺪﺧـﻞ ﻣﻜـﺔ ﺑﻐـﲑ ﺇﺣـﺮﺍﻡ‪،‬‬
‫ﻓـﺈﻥ ﻃﻬﺮﺕ ﺧﺮﺟـﺖ ﺇﱃ ﺍﻟﺘﻨﻌﻴـﻢ ﻣﺜ ﹰ‬
‫ﻼ ﻓﺄﺣﺮﻣـﺖ ﻭﺍﻋﺘﻤﺮﺕ‪،‬‬
‫ﻭﺇﻻ ﺭﺟﻌﺖ ﺑﻐﲑ ﻋﻤﺮﺓ‪.‬‬
‫‪٣١‬‬ ‫ﺍﻟﺼﻮﻡ ﻭﺍﻟﺪﻋﺎﺀ‬

‫ﻟﻠﺼﺎﺋﻢ ﺩﻋﻮﺓ‬
‫ﺍﻟﺼﻴـﺎﻡ ﹶﻣﻈﹺﻨﹼـﺔ ﺇﺟﺎﺑـﺔ ﺍﻟﺪﻋـﺎﺀ‪ ،‬ﻭﳍـﺬﺍ ﺟﺎﺀ ﻗـﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)» ¼ ½ ¾ ¿ ‪Å Ä Ã Â ÁÀ‬‬
‫‪] (Æ‬ﺍﻟﺒﻘـﺮﺓ‪ ،[١٨٦ :‬ﺑﲔ ﺁﻳﺎﺕ ﺍﻟﺼﻴﺎﻡ ﻭﺃﺣﻜﺎﻣﻪ؛ ﻓﻔﻴﻪ ﺇﺭﺷـﺎﺩ‬
‫ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻻﺳﻴﲈ ﻋﻨﺪ ﻓﻄﺮﻩ)‪.(١‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﰲ ﺁﺧﺮ ﺳﺎﻋﺔ ﻣﻦ ﺍﳉﻤﻌﺔ؟!‬

‫ﻣﺎ ﺃﺣﺮﺍﻫﺎ ﻣﻦ ﺳﺎﻋﺔ ﻟﻼﺳﺘﺠﺎﺑﺔ‬

‫ﻣﺎ ﺃﺣﺮﺍﻫﺎ ﺑﺎﻹﺟﺎﺑﺔ ﺃﻥ ﺗﺪﻋﻮ ﻭﻗﺪ ﺍﻗﱰﺏ ﺇﻓﻄﺎﺭﻙ ﰲ ﺳـﺎﻋﺔ‬
‫ﺍﻻﺳـﺘﺠﺎﺑﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻗﺪ ﺍﻧﻜﴪﺕ ﺍﻟﻨﻔـﺲ ﻟﺒﺎﺭﳞﺎ ﺑﺎﳉﻮﻉ‬
‫ﻭﺍﻟﻌﻄـﺶ‪ ،‬ﻭﺗﻮﺍﺿﻌـﺖ ﳋﺎﻟﻘﻬـﺎ ﻭﺗﺬﻟﻠـﺖ ﻭﺍﻧﻘـﺎﺩﺕ ﺗﺮﺟـﻮ‬
‫ﺭﲪﺘﻪ ﻭﲣﺸـﻰ ﻋﺬﺍﺑﻪ‪ ،‬ﹾﺗﺄﻣﻞ ﻣﻨﻪ ﺍﻟﻘﺒـﻮﻝ‪ ،‬ﻭﻫﻲ ﹶﻭ ﹺﺟﻠﺔ ﻣﻦ ﺍﻟﺮﺩ‪،‬‬
‫ﻭﺍﻟﻘﻠﺐ ﻳﺬﻛﺮ ﺍﷲ ﺧﺎﻟﻴ ﹰﺎ ﻓﺘﻔﻴﺾ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻟﻠﺴـﺎﻥ ﻳﻠﻬﺞ ﺑﺄﺳـﲈﺀ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٥٠٩/١‬‬

‫ﺍﻟـﺮﺏ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻳﺪﻋـﻮﻩ ﺧﻮﻓ ﹰﺎ ﻭﻃﻤﻌـ ﹰﺎ )® ¯ ‪± °‬‬
‫‪] (³²‬ﺍﻷﻋﺮﺍﻑ‪.[٥٦ :‬‬

‫ﺫﻛﺮ￯‬
‫‪٣٢‬‬
‫ﻭﻧﺤـﻦ ﰲ ﺳـﺎﻋﺔ ﺇﺟﺎﺑـﺔ‪ ،‬ﻣﻦ ﻳـﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﰲ ﺷـﻬﺮ ﻣﺒﺎﺭﻙ‪،‬‬
‫ﻧﺘﺬﻛـﺮ ﺍﻟﺪﻋـﺎﺀ ﺑﺤﻤـﺪ ﺍﷲ ﻭﺍﻟﺜﻨـﺎﺀ ﻋﻠﻴـﻪ ﻭﺍﻟﺼـﻼﺓ ﻋـﲆ ﺍﻟﻨﺒﻲ‬
‫ﹺ‬
‫ﻭﺍﻹﺧﻼﺹ‬ ‫ﹺ‬
‫ﻭﺍﻟﻄﻬـﺎﺭﺓ ﻭﺍﺳـﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺭﻓﻊ ﺍﻟﻴﺪﻳـﻦ‪،‬‬ ‫ﷺ‪،‬‬
‫ﻭﺍﻧﻜﺴـﺎﺭ ﺍﻟﻘﻠـﺐ ﻭﺍﻹﳊـﺎﺡ ﻭﺍﻟﺘـﴬﻉ ﻭﺟﻮﺍﻣـﻊ ﺍﻟﺪﻋـﺎﺀ‪.‬‬
‫»ﺇﻥ ﺍﷲ ﺗﻌﺎ ﺣﻴﻲ ﻛﺮﻳﻢ ﻳﺴﺘﺤﻲ ﻣﻦ ﻋﺒﺪ ﺇﺫﺍ ﺭﻓﻊ ﻳﺪﻳﻪ ﺇﻟﻴﻪ ﺃﻥ‬
‫ﻳﺮﺩ ﺎ ﺻﻔﺮ ﹰﺍ«)‪ - (١‬ﻳﻌﻨﻲ ﺧﺎﻟﻴﺘﲔ ﺧﺎﺋﺒﺘﲔ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (١٤٨٨‬ﻭﺍﻟﱰﻣـﺬﻱ )‪ (٣٥٦٦‬ﻭﺍﺑـﻦ ﻣﺎﺟـﺔ )‪(٣٨٦٥‬‬

‫ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﲈﻥ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫‪٣٣‬‬ ‫ﺍ ﻔﻄﺮﺍﺕ‬

‫ﺃﻧﻮﺍﻉ ﺍ ﻔﻄﺮﺍﺕ‬
‫ﻣـﻦ ﺍﳌﻔ ﹼﻄـﺮﺍﺕ ﻣـﺎ ﻳﻜـﻮﻥ ﻣـﻦ ﻧـﻮﻉ ﺍﻻﺳـﺘﻔﺮﺍﻍ ﻛﺎﳉـﲈﻉ‪،‬‬
‫ﻭﺍﻟﻘﻲﺀ ﻋﻤﺪ ﹰﺍ‪ ،‬ﻭﺍﳊﻴـﺾ‪ ،‬ﻭﺍﻻﺣﺘﺠﺎﻡ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻧﻮﻉ‬
‫ﺍﻻﻣﺘﻼﺀ ﻛﺎﻷﻛﻞ ﻭﺍﻟﴩﺏ)‪.(١‬‬

‫ﻟﻴﺴ ﻣﻦ ﺍ ﻔﻄﺮﺍﺕ‬
‫ﻟﻴﺴ ﻣﻦ ﺍ ﻔﻄﺮﺍﺕ‪:‬‬
‫• ﺍﳊﻘﻨﺔ ﺍﻟﴩﺟﻴﺔ‪ ،‬ﻭﻗﻄﺮﺓ ﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ‪ ،‬ﻭﺑﺨﺎﺥ ﺍﻟﺮﺑﻮ‪.‬‬
‫• ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﺑﺘﺤﻠﻴﻞ ﺃﻭ ﺭﻋﺎﻑ ﺃﻭ ﻗﻠﻊ ﺳﻦ ﺃﻭ ﺟﺮﺡ‪.‬‬
‫• ﻏﻠﺒﺔ ﺍﻟﻘﻲﺀ‪.‬‬
‫• ﺍﻟﻐﺮﻏﺮﺓ ﺇﺫﺍ ﱂ ﻳﻨﻔﺬ ﺇﱃ ﺍﳊﻠﻖ‪.‬‬
‫• ﻣـﺎ ﻳﺪﺧـﻞ ﺍﳉﺴـﻢ ﺍﻣﺘﺼﺎﺻـ ﹰﺎ ﻣـﻦ ﺍﳉﻠـﺪ ﻛﺎﳌﺮﺍﻫـﻢ‬
‫ﻭﺍﻟﻠﺼﻘﺎﺕ‪.‬‬
‫• ﺍﺑﺘﻼﻉ ﺍﻟﺮﻳﻖ‪ ،‬ﻭﻏﺒﺎﺭ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺷﻢ ﺍﻟﺮﻭﺍﺋﺢ‪.‬‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٢٤٨/٢٥‬‬

 ‫• ﺍﳊﻘﻦ ﺍﳌﻈﻠﻠﺔ ﻟﻸﺷﻌﺔ‪.‬‬

‫ﻭﻛﺬﻟﻚ‬
‫ﺣﻔـﺮ ﺍﻟﺴـﻦ‪ ،‬ﺃﻭ ﻗﻠـﻊ ﺍﻟـﴬﺱ‪ ،‬ﺃﻭ ﺗﻨﻈﻴـﻒ ﺍﻷﺳـﻨﺎﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺴـﻮﺍﻙ ﺑﻐﲑ ﺍﻟﻨﻜﻬﺎﺕ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻓﺮﺷـﺎﺓ ﺍﻷﺳﻨﺎﻥ ﺑﺎﳌﻌﺠﻮﻥ‪،‬‬ ‫‪٣٤‬‬

‫ﻭﺍﳌﻀﻤﻀـﺔ‪ ،‬ﻭﺩﻭﺍﺀ ﺍﻟﻐﺮﻏﺮﺓ‪ ،‬ﻭﺑﺨﺎﺥ ﺍﻟﻌـﻼﺝ ﺍﳌﻮﺿﻌﻲ ﻟﻠﻔﻢ‪،‬‬

‫ﻭﺗـﺬﻭﻕ ﺍﻟﻄﻌـﺎﻡ ﻟﻠﺤﺎﺟـﺔ‪ ،‬ﻛﻠﻬﺎ ﻻ ﺗﻔﻄـﺮ ﺇﺫﺍ ﱂ ﻳﺼـﻞ ﳾﺀ ﺇﱃ‬
‫ﺍﳊﻠﻖ‪.‬‬

‫ﻭﻛﺬﻟﻚ‬
‫ﺍﻹﺑـﺮ ﺍﻟﻌﻼﺟﻴـﺔ ﻏـﲑ ﺍﳌﻐﺬﻳـﺔ ﻛﺎﻟﺒﻨﺴـﻠﲔ ﻭﺍﻷﻧﺴـﻮﻟﲔ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﺨﺪﻳـﺮ‪ ،‬ﺃﻭ ﺇﺑـﺮ ﺍﻟﺘﻄﻌﻴﻢ‪ ،‬ﻭﺍﻟﺘﻠﻮﻳﻦ ﻟﻸﺷـﻌﺔ ﺳـﻮﺍﺀ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﻌﻀﻼﺕ ﺃﻭ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﻭﺍﳌﻨﺎﻇﲑ‪ ،‬ﻭﺍﻟﺘﺤﺎﻣﻴﻞ ﺍﻟﴩﺟﻴﺔ ﻭﺍﳌﻬﺒﻠﻴﺔ‪،‬‬
‫ﻛﻠﻬﺎ ﻻ ﺗﻔﻄﺮ‪.‬‬

‫ﺍﻟﻜﺤﻞ ﻟﻠﺼﺎﺋﻢ‬
‫ﺍﻟﻜﺤـﻞ ﻻ ﻳﻔﻄﺮ ﰲ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﺇﻻ ﺃﻥ ﺍﺳـﺘﻌﲈﻟﻪ ﰲ‬
‫ﺍﻟﻠﻴﻞ ﺃﻓﻀﻞ ﰲ ﺣﻖ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﲡﻤﻴﻞ ﺍﻟﻮﺟﻪ‬
‫ﻣـﻦ ﺍﻟﺼﺎﺑـﻮﻥ ﻭﺍﻷﺩﻫـﺎﻥ ﻭﻏﲑ ﺫﻟﻚ ﳑـﺎ ﻳﺘﻌﻠﻖ ﺑﻈﺎﻫـﺮ ﺍﳉﻠﺪ‪،‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﳊﻨﺎﺀ ﻭﺍﳌﻜﻴﺎﺝ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻜﻴﺎﺝ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻳﴬ ﺍﻟﻮﺟﻪ ﻓﻼ ﻳﻨﺒﻐﻲ ﺍﺳﺘﻌﲈﻟﻪ)‪.(١‬‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٦٠/١٥‬‬

 ‫ﺍﻟﻌﺪﺳﺎﺕ ﺍﻟﻼﺻﻘﺔ‬
‫ﳚﻮﺯ ﻟﻠﺼﺎﺋﻤﺔ ﺍﺳـﺘﻌﲈﻝ ﺍﻟﻌﺪﺳﺎﺕ ﺍﻟﻼﺻﻘﺔ‪ ،‬ﻭﻛﺬﺍ ﳏﻠﻮﳍﺎ‬
‫ﺍﻟﺬﻱ ﻳﺘﴪﺏ ﺇﱃ ﺍﻟﻌﲔ؛ ﻷﻧﻪ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻘﻄﺮﺓ‪ ،‬ﻭﺍﻟﻘﻄﺮﺓ ﻻ ﺗﻔﺴـﺪ‬
‫‪٣٥‬‬ ‫ﺍﻟﺼـﻮﻡ ﻋﲆ ﺍﻟﺮﺍﺟﺢ؛ ﻗﺎﻝ ﺍﺑـﻦ ﻋﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ‪» :‬ﻻ ﺑﺄﺱ ﻋﲆ‬
‫ﺍﻟﺼﺎﺋـﻢ ﺃﻥ ﻳﻘﻄﺮ ﰲ ﻋﻴﻨﻪ‪ ،‬ﺃﻭ ﺃﺫﻧـﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻃﻌﻤﻪ ﰲ ﺣﻠﻘﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﻳﻔﻄﺮ؛ ﻷﻧﻪ ﻟﻴﺲ ﺑﺄﻛﻞ ﻭﻻ ﴍﺏ‪ ،‬ﻭﻻ ﺑﻤﻌﻨﺎﳘﺎ«)‪.(١‬‬

‫ﻣﺮﻃﺒﺎﺕ ﺍﻟﺸﻔﺎ‬
‫ﺣﻜﻢ ﻣﺮﻃﺒﺎﺕ ﺍﻟﺸﻔﺎﻩ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻴﺎﻡ ﳚﻮﺯ ﺍﺳﺘﻌﲈﻝ ﻣﺎ ﻳﺮﻃﺐ‬
‫ﺍﻟﺸﻔﺘﲔ ﻭﺍﻷﻧﻒ ﻣﻦ ﻣﺮﺍﻫﻢ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﳚﻮﺯ ﺗﺒﻠﻴﻠﻬﺎ ﺑﺎﳌﺎﺀ‪،‬‬
‫ﻭﻟﻜـﻦ ﳛﱰﺯ ﻣﻦ ﺃﻥ ﻳﺼﻞ ﳾﺀ ﺇﱃ ﺟﻮﻓﻪ‪ ،‬ﻭﺇﺫﺍ ﻭﺻﻞ ﳾﺀ ﻣﻦ‬
‫ﻏﲑ ﻗﺼﺪ ﻓﻼ ﳾﺀ ﻋﻠﻴﻪ‪ ،‬ﻛﲈ ﻟﻮ ﲤﻀﻤﺾ ﻓﻮﺻﻞ ﺍﳌﺎﺀ ﺇﱃ ﺟﻮﻓﻪ‬
‫ﺑﻼ ﻗﺼﺪ ﻓﺈﻧﻪ ﻻ ﻳﻔﻄﺮ ﲠﺬﺍ)‪.(٢‬‬

‫ﺍﻟﺴﻮﺍﻙ ﻟﻠﺼﺎﺋﻢ‬
‫ﺍﻟﺴﻮﺍﻙ ﺳﻨﺔ ﰲ ﲨﻴﻊ ﺍﻟﻨﻬﺎﺭ؛ ﻟﻌﻤﻮﻡ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻓﻀﻞ ﹸﺧﻠﻮﻑ‬
‫ﻓـﻢ ﺍﻟﺼﺎﺋـﻢ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺴـﻮﺍﻙ؛ ﻷﻥ ﻣﺒﻌﺜﻪ ﻣﻦ ﺍﳌﻌـﺪﺓ ﻻ ﺍﻟﻔﻢ‪،‬‬
‫ﻭﻻ ﹶﻳﺴـﺘﻌﻤﻞ ﺍﻟﺼﺎﺋـﻢ ﺍﻟﺴـﻮﺍﻙ ﺫﺍ ﺍﻟﻨﻜﻬـﺎﺕ ﻛﻄﻌـﻢ ﺍﻟﻠﻴﻤﻮﻥ‬
‫ﻭﺍﻟﻨﻌﻨﺎﻉ؛ ﹼ‬
‫ﻷﻥ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺎﺕ ﻗﺪ ﺗﺼﻞ ﺇﱃ ﺍﳉﻮﻑ‪.‬‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٠٥/١٩‬‬

‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٢٤/١٩‬‬
 ‫ﻣﻦ ﻓﻘﻪ ﻣﻌﺎﺫ‬
‫‪ :‬ﺍﻟﻨﺎﺱ ﻳﻜﺮﻫﻮﻥ ﺍﻟﺴـﻮﺍﻙ ﻟﻠﺼﺎﺋﻢ‬ ‫ﻗﻴـﻞ ﳌﻌﺎﺫ ﺑﻦ ﺟﺒـﻞ‬
‫ﻋﺸﻴﺔ ]ﺑﻌﺪ ﺍﻟﻈﻬﺮ[ ﻳﻘﻮﻟﻮﻥ ﹶ‬
‫)ﳋﹸﻠﻮﻑ ﻓﻢ ﺍﻟﺼﺎﺋﻢ ﺃﻃﻴﺐ ﻋﻨﺪ ﺍﷲ‬
‫ﻣﻦ ﺭﻳﺢ ﺍﳌﺴﻚ(؟‬ ‫‪٣٦‬‬

‫‪» :‬ﺳـﺒﺤﺎﻥ ﺍﷲ ﻟﻘﺪ ﺃﻣﺮﻫﻢ ﺭﺳـﻮﻝ ﺍﷲ ﷺ‬ ‫ﻓﻘـﺎﻝ ﻣﻌـﺎﺫ‬

‫ﺑﺎﻟﺴﻮﺍﻙ ﺣﲔ ﺃﻣﺮﻫﻢ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﻢ ﺍﻟﺼﺎﺋﻢ‬
‫ﹸﺧﻠـﻮﻑ ‪-‬ﻭﺇﻥ ﺍﺳـﺘﺎﻙ‪ -‬ﻭﻣـﺎ ﻛﺎﻥ ﺑﺎﻟـﺬﻱ ﻳﺄﻣﺮﻫـﻢ ﺃﻥ ﹸﻳﻨﺘﻨـﻮﺍ‬
‫ﺃﻓﻮﺍﻫﻬـﻢ ﻋﻤـﺪ ﹰﺍ‪ ،‬ﻣـﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳋـﲑ ﳾﺀ ﺑﻞ ﻓﻴـﻪ ﴍ«)‪.(١‬‬
‫ﻭﺃﻣـﺎ ﺣﺪﻳـﺚ »ﺇﺫﺍ ﺻﻤﺘـﻢ ﻓﺎﺳـﺘﺎﻛﻮﺍ ﺑﺎﻟﻐـﺪﺍﺓ ﻭﻻ ﺗﺴـﺘﺎﻛﻮﺍ‬
‫ﺑﺎﻟﻌﴚ« ﻓﻀﻌﻴﻒ)‪.(٢‬‬

‫ﺗﺬﻭ ﺍﻟﻄﻌﺎﻡ‬
‫ﻻ ﺑـﺄﺱ ﻟﻠﺼﺎﺋﻤﺔ ﺃﻥ ﺗﺬﻭﻕ ﺍﻟﻄﻌـﺎﻡ ﺇﻥ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﺫﻟﻚ‪،‬‬
‫ﻭﻻ ﻳـﴬ ﺍﻟﺼﻴﺎﻡ ﻣﺎ ﱂ ﻳﻨﺰﻝ ﳾﺀ ﻣﻨﻪ ﺇﱃ ﺍﳉﻮﻑ؛ ﻓﻌﻦ ﺍﳊﺴـﻦ‬
‫ﺍﻟﺒـﴫﻱ ﺭﲪـﻪ ﺍﷲ ﻗﺎﻝ‪» :‬ﻻ ﺑـﺄﺱ ﺃﻥ ﻳﺘﻄﺎﻋﻢ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻌﺴـﻞ‬
‫ﻭﺍﻟﺴﻤﻦ ﻭﻧﺤﻮﻩ ﺛﻢ ﻳﻤﺠﻪ«)‪.(٣‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍﲏ ﰲ ﺍﳌﻌﺠـﻢ ﺍﻟﻜﺒـﲑ )‪ (١٣٣‬ﻭﻗـﺎﻝ ﺍﳊﺎﻓـﻆ ﰲ ﺍﻟﺘﻠﺨﻴـﺺ‬

‫)‪ :(٤٤٣/٢‬ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ‪.‬‬
‫)‪ (٢‬ﺭﺍﺟﻊ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ )‪.(٤٠١‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ )‪ (٤٧/٣‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺍﳊﺴﻦ‪.‬‬
 ‫ﻭﻗﺎﻝ ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ ﺍﺑـﻦ ﺗﻴﻤﻴﺔ ﺭﲪـﻪ ﺍﷲ‪» :‬ﻭﺫﻭﻕ ﺍﻟﻄﻌﺎﻡ‬
‫ﻳﻜﺮﻩ ﻟﻐﲑ ﺣﺎﺟﺔ«)‪.(١‬‬
‫ﻭﰲ ﻓﺘـﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤـﺔ ]‪» :[٤٤٤/١٠‬ﻟﻜﻦ ﻻ ﺗﻔﻌﻠﻪ ﺇﻻ‬
‫‪٣٧‬‬ ‫ﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ«‪.‬‬

‫ﺷﻢ ﺍﻟﺮﻭﺍﺋ‬
‫ﺷـﻢ ﺍﻟﺮﻭﺍﺋـﺢ ﺍﻟﻄﻴﺒـﺔ ﻻ ﺑـﺄﺱ ﺑـﻪ ﻟﻠﺼﺎﺋـﻢ‪ ،‬ﻭﻻ ﻳﺴﺘﻨﺸـﻖ‬
‫ﺍﻟﺒﺨـﻮﺭ‪ .‬ﻭﻟﻴﺤﺬﺭ ﳑﺎ ﻳﻔﺴـﺪ ﺻﻮﻣـﻪ ﺃﻭ ﻳﻨﻘﺺ ﺃﺟـﺮﻩ‪ ،‬ﻭﻟﻴﺬﻛﺮ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﳼ‪ :‬ﰲ ﻣﺪﺡ ﺍﻟﺼﺎﺋﻢ‪» :‬ﻳﺪﻉ ﺷﻬﻮﺗﻪ ﻭﺃﻛﻠﻪ ﻭ ﺑﻪ‬
‫ﻣﻦ ﺃﺟ «)‪.(٢‬‬

‫ﺻﻮﻡ ﺍ ﻨﺐ‬
‫ﻳﴬ ﺫﻟﻚ‬
‫ﺇﺫﺍ ﻃﻠـﻊ ﺍﻟﻔﺠﺮ ﻋﲆ ﺍﻟﺼﺎﺋﻢ ﻭﻫﻮ ﻋﲆ ﺟﻨﺎﺑﺔ ﻓﻼ ﹼ‬
‫ﺻﻮﻣﻪ؛ ﻓﻴﺠﻮﺯ ﺗﺄﺧﲑ ﻏﺴـﻞ ﺍﳉﻨﺎﺑﺔ ﻭﺍﳊﻴـﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺇﱃ ﻣﺎ‬
‫ﺑﻌـﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠـﺮ‪ ،‬ﻟﻜﻦ ﻋﻠﻴﻪ ﺍﻹﴎﺍﻉ ﺑﺬﻟـﻚ ﻷﺟﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻻﺣﺘﻼﻡ ﻻ ﻳﻔﺴﺪ ﺍﻟﺼﻮﻡ‪ ،‬ﺑﺨﻼﻑ ﺍﻻﺳﺘﻤﻨﺎﺀ ﻓﺈﻧﻪ ﻳﻔﺴﺪﻩ‪.‬‬

‫ﺧﺮﻭ ﺍ ﺬﻱ ﻭﺍﻟﻮﺩﻱ‬
‫ﺍﳌﺬﻱ ‪-‬ﻭﻫﻮ ﻣﺎﺀ ﺃﺑﻴﺾ ﻟﺰﺝ‪ ،‬ﳜﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﺷـﻬﻮﺓ‬

‫)‪ (١‬ﺍﻟﻔﺘﺎﻭ￯ ﺍﻟﻜﱪ￯ )‪.(٤٧٤/٤‬‬

‫‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺃﻭ ﻣﺪﺍﻋﺒﺔ ﺃﻭ ﺗﻘﺒﻴﻞ‪ -‬ﻻ ﻳﻔﺴﺪ ﺑﻪ ﺍﻟﺼﻮﻡ ﰲ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﲈﺀ؛‬
‫ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻷﻧﻪ ﻳﺸﻖ ﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ)‪.(١‬‬
‫ﻭﻛـﺬﺍ ﺍﻟﻮﺩﻱ ‪-‬ﻭﻫـﻮ ﺍﳌﺎﺀ ﺍﻟﻠـﺰﺝ ﺍﻟﻐﻠﻴﻆ ﳜﺮﺝ ﺑﻌـﺪ ﺍﻟﺒﻮﻝ‬
‫ﻭﻻ ﻟـﺬﺓ ﻓﻴـﻪ‪ -‬ﻓﺈﻧـﻪ ﻻ ﻳﻔﺴـﺪ ﺍﻟﺼﻴـﺎﻡ‪ ،‬ﻭﻻ ﻳﻮﺟـﺐ ﻏﺴـﻼﹰ‪،‬‬ ‫‪٣٨‬‬
‫ﻭﺇﻧﲈ ﺍﻟﻮﺍﺟﺐ ﻣﻨﻪ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻟﻮﺿﻮﺀ)‪.(٢‬‬

‫ﺃﻣﻮﺭ ﻣﻔﻄﺮﺓ‬
‫ﻣﻦ ﺍﳌﻔﻄﺮﺍﺕ‪:‬‬
‫• ﺗﻌﻤـﺪ ﺍﻷﻛﻞ ﻭﺍﻟﴩﺏ ﻭﻣﺎ ﺑﻤﻌﻨﺎﳘـﺎ ﻛﺎﳌﺤﺎﻟﻴﻞ ﺍﳌﻐﺬﻳﺔ‬
‫ﻭﻏﺴﻴﻞ ﺍﻟﻜﲆ ﻭﻧﻘﻞ ﺍﻟﺪﻡ‪.‬‬
‫• ﺍﳉـﲈﻉ ‪-‬ﺃﻧﺰﻝ ﺃﻭ ﱂ ﹸﻳﻨﺰﻝ‪ -‬ﻭﻛﺬﻟﻚ ﺍﻻﺳـﺘﻤﻨﺎﺀ ﺑﺈﺧﺮﺍﺝ‬
‫ﺍﳌﻨﻲ ﻋﻤﺪ ﹰﺍ‪.‬‬
‫• ﺍﳊﺠﺎﻣﺔ ﻭﺍﻟﺘﱪﻉ ﺑﺎﻟﺪﻡ‪.‬‬
‫• ﺗﻌﻤﺪ ﺍﻟﻘﻲﺀ‪.‬‬
‫• ﻛﻞ ﻣﺎ ﹶﻧ ﹶﻔ ﹶﺬ ﺇﱃ ﺍﳊﻠﻖ ﻋﻤﺪ ﹰﺍ ﻭﻟﻮ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻧﻒ ﻛﻘﻄﺮﺓ‬
‫ﺍﻷﻧﻒ‪.‬‬
‫• ﺍﻟﺒﺨﺎﺭ ﺍﻟﺬﻱ ﻳﺘﻜﺜﻒ ﺳﺎﺋ ﹰ‬
‫ﻼ ﻭﻳﺪﺧﻞ ﺍﳊﻠﻖ‪.‬‬
‫ﻭﻳﺸﱰﻁ ﰲ ﺍﻟﺘﻔﻄﲑ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌ ﹰﺎ ﺫﺍﻛﺮ ﹰﺍ ﳐﺘﺎﺭ ﹰﺍ‪.‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣١٥/١٥‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٢٧٩/١٠‬‬
 ‫ﺧﺮﻭ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺼﺎﺋﻢ‬
‫• ﺧـﺮﻭﺝ ﺍﻟـﺪﻡ ﺑﺎﳊﺠﺎﻣـﺔ ﻳﻔﺴـﺪ ﺍﻟﺼـﻮﻡ؛ ﳊﺪﻳـﺚ‬
‫»ﺃﻓﻄﺮ ﺍ ﺎﺟﻢ ﻭﺍ ﺤﺠﻮﻡ«)‪.(١‬‬

‫‪٣٩‬‬
‫• ﻭﻛﺬﻟﻚ ﺧﺮﻭﺝ ﺩﻡ ﻛﺜﲑ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ‪-‬ﻛﺎﻟﺘﱪﻉ‬
‫ﺑﺎﻟـﺪﻡ‪ -‬ﻳﻔﺴـﺪ ﺍﻟﺼـﻮﻡ ﻭﻋﻨـﺪ ﺍﻟـﴬﻭﺭﺓ ﻳﻔﻌﻠـﻪ‬
‫ﻭﻳﻘﴤ‪.‬‬
‫• ﻣـﺎ ﺧـﺮﺝ ﻣـﻦ ﺍﻹﻧﺴـﺎﻥ ﺑﻐـﲑ ﺍﺧﺘﻴـﺎﺭﻩ ﻛﺎﻟﺮﻋـﺎﻑ‪،‬‬
‫ﻭﻛﺎﳉﺮﺡ ﺑﺎﻟﺴـﻜﲔ‪ ،‬ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻔﺴـﺪ ﺍﻟﺼﻮﻡ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻛﺜﲑ ﹰﺍ‪.‬‬
‫• ﺧﺮﻭﺝ ﺩﻡ ﻳﺴـﲑ ﻛﺎﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺆﺧﺬ ﻟﻠﺘﺤﻠﻴﻞ ﻻ ﻳﺆﺛﺮ ﰲ‬
‫ﺍﻟﺼﻮﻡ)‪.(٢‬‬

‫ﺴﻴﻞ ﺍﻟﻜ‬
‫ﻏﺴـﻴﻞ ﺍﻟﻜﲆ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻟﺘﻨﻘﻴﺘﻪ ﺛﻢ ﺭﺟﻮﻋﻪ‬
‫ﻣـﺮﺓ ﺃﺧـﺮ￯ ﻣﻊ ﺇﺿﺎﻓﺔ ﻣـﻮﺍﺩ ﻣﻐﺬﻳـﺔ ﺇﱃ ﺍﻟﺪﻡ ﻳﻌﺘـﱪ ﻣﻔ ﹼﻄﺮﺍ)‪.(٣‬‬
‫ﻭﻳﻘﴤ ﺃﻳﺎﻡ ﺍﻟﻐﺴﻴﻞ‪.‬‬
‫ﺃﳞـﺎ ﺍﳌﺒﺘـﲆ ﺍﺻﱪ ﻋـﲆ ﺍﻟﺒﻼﺀ‪ ،‬ﺃﳞـﺎ ﺍﻟﺼﺤﻴﺢ ﺍﲪـﺪ ﺍﷲ ﻋﲆ‬
‫ﺍﻟﻌﺎﻓﻴﺔ‪.‬‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٣٦٧‬ﻣﻦ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ‬

‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٤٠/١٩‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(١٩٠/١٠‬‬
 ‫ﻗﻄﻊ ﺍﻟﺼﻴﺎﻡ‬
‫ﻣﻦ ﴍﻉ ﰲ ﺻﻴﺎﻡ ﺛﻢ ﺑﺪﺍ ﻟﻪ ﺃﻥ ﻳﻔﻄﺮ‪:‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻧﻔ ﹰ‬
‫ﻼ ﻛﺎﻟﺴـﺖ ﻣﻦ ﺷـﻮﺍﻝ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴﻪ؛ ﳊﺪﻳﺚ‪:‬‬
‫»ﺍﻟﺼﺎﺋﻢ ﺍ ﺘﻄﻮﻉ ﺃﻣ ﻧﻔﺴﻪ ﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﻭﺇﻥ ﺷﺎﺀ ﺃﻓﻄﺮ«)‪.(١‬‬ ‫‪٤٠‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺻﻮﻣـ ﹰﺎ ﻭﺍﺟﺒـ ﹰﺎ ﻛﻘﻀﺎﺀ ﺭﻣﻀﺎﻥ ﺃﻭ ﻧـﺬﺭ ﺃﻭ ﻛﻔﺎﺭﺓ‪،‬‬
‫ﻓـﻼ ﳚـﻮﺯ ﻟﻪ ﺍﻟﻔﻄﺮ ﻣﻦ ﻏـﲑ ﻋﺬﺭ ﻛﺎﳌﺮﺽ‪ ،‬ﻓـﺈﻥ ﺃﻓﻄﺮ ﻣﻦ ﻏﲑ‬
‫ﻋﺬﺭ ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻊ ﺍﻟﺘﻮﺑﺔ)‪.(٢‬‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣـﺬﻱ )‪ (٧٣٢‬ﻭﺃﲪـﺪ )‪ (٢٦٣٥٣‬ﻣـﻦ ﺣﺪﻳـﺚ ﺃﻡ ﻫﺎﻧـﺊ‬

‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٥٥/١٥‬‬
‫‪٤١‬‬ ‫ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ‬

‫ﺍﻟﻌﺬﺭ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻌﺬﺭ ﺍ ﻔﻲ‬

‫ﻣﻦ ﻛﺎﻥ ﻋﺬﺭﻩ ﻇﺎﻫﺮ ﹰﺍ ﻛﺎﳌﺮﻳﺾ ﺷـﺪﻳﺪ ﺍﳌﺮﺽ‪ ،‬ﻭﺍﳌﺴﺎﻓﺮﻳﻦ‬
‫ﰲ ﺍﻟﻄـﺮﻕ ﺍﻟﴪﻳﻌـﺔ‪ ،‬ﻭﺍﻟﻨﻔﺴـﺎﺀ‪ :‬ﻓﻼ ﺑـﺄﺱ ﻋﻠﻴﻬـﻢ ﺃﻥ ﹸﻳﻈﻬﺮﻭﺍ‬
‫ﻓﻄﺮﻫﻢ ﻋﻨﺪ ﻣﻦ ﻳﻌﻠﻢ ﻋﺬﺭﻫﻢ‪.‬‬
‫ﻭﻣـﻦ ﻛﺎﻥ ﻋﺬﺭﻩ ﺧﻔﻴ ﹰﺎ ﻛﺎﳊﺎﺋﺾ ﻓـﺎﻷﹶﻭﱃ ﺃﻻ ﺗﹸﻈﻬﺮ ﻓﻄﺮﻫﺎ؛‬
‫ﺧﺸﻴﺔ ﺍﻟﺘﻬﻤﺔ‪ ،‬ﻭﻟﺌﻼ ﺗﻀﻌﻒ ﻫﻴﺒﺔ ﺍﻟﺸﻬﺮ ﻋﻨﺪ ﺍﻟﻨﺎﻇﺮﻳﻦ‪.‬‬

‫ﺍ ﺴﺎﻓﺮ‬

‫ﺍﻟﻔﻄﺮ ﰲ ﺍﻟﺴﻔﺮ‪:‬‬
‫ﻳﺸـﱰﻁ ﺃﻻ ﻳﻘﺼﺪ ﺑﺴـﻔﺮﻩ ﺍﻟﺘﺤﺎﻳـﻞ ﻟﻠﻔﻄﺮ‪ ،‬ﻭﺃﻻ ﻳﻜﻮﻥ ﺳـﻔﺮ‬
‫ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﺒﻠﻎ ﺍﳌﺴﺎﻓﺔ ﺍﳌﻌﺘﱪﺓ ﴍﻋ ﹰﺎ‪ ،‬ﻭﺃﻥ ﻳﺘﺠﺎﻭﺯ ﺣﺪﻭﺩ ﺑﻠﺪﺗﻪ‪.‬‬
‫• ﺍﻟﻔﻄﺮ ﻣﻊ ﺍﳌﺸﻘﺔ ﺃﻓﻀﻞ ﻭﺇﻻ ﻓﺎﻟﺼﻮﻡ ﺃﻓﻀﻞ‪.‬‬
‫• ﺇﻥ ﻏﺮﺑـﺖ ﺍﻟﺸـﻤﺲ ﻓﺄﻓﻄـﺮ ﺛﻢ ﺃﻗﻠﻌـﺖ ﺍﻟﻄﺎﺋـﺮﺓ ﻓﺮﺃ￯‬
‫ﺍﻟﺸـﻤﺲ ﱂ ﻳﻠﺰﻣﻪ ﺍﻹﻣﺴـﺎﻙ‪ ،‬ﻭﺇﻥ ﺃﻗﻠﻌﺖ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‬
‫ﻭﺃﺭﺍﺩ ﺇﲤـﺎﻡ ﺻﻴﺎﻣﻪ ﰲ ﺍﻟﺴـﻔﺮ ﻓﻼ ﻳﻔﻄـﺮ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻏﺮﺑﺖ‬
‫ﺍﻟﺸﻤﺲ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﳉﻮ‪.‬‬

‫ﻭﺍﻟﻨﻔﺴﺎﺀ‬ ‫ﺍ ﺎﺋ‬
‫‪٤٢‬‬
‫ﺇﺫﺍ ﻃﻬﺮﺕ ﺍﳊﺎﺋﺾ ﺃﻭ ﺍﻟﻨﻔﺴﺎﺀ ﰲ ﺭﻣﻀﺎﻥ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‬
‫ﻭﻟﻮ ﺑﺪﻗﻴﻘﺔ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺗﺄﺧﲑ ﺍﻟﻐﺴـﻞ ﺇﱃ‬
‫ﻣـﺎ ﺑﻌـﺪ ﺍﻟﻔﺠـﺮ‪ ،‬ﻭﻟﻜﻦ ﻟﻴـﺲ ﳍﺎ ﺗﺄﺧـﲑﻩ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸـﻤﺲ‪،‬‬
‫ﺑﻞ ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻐﺘﺴﻞ؛ ﻟﺘﺼﲇ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﰲ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟـﻚ ﺇﺫﺍ ﺃﺣﺴـﺖ ﺑﺄﻋـﺮﺍﺽ ﺍﻟﺪﻭﺭﺓ ﻟﻜـﻦ ﱂ ﳜﺮﺝ ﺍﻟﺪﻡ‬
‫ﺇﻻ ﺑﻌﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺼﻴﺎﻣﻬﺎ ﺻﺤﻴﺢ)‪.(١‬‬
‫ﺇﺫﺍ ﻃﻬـﺮﺕ ﺍﻟﻨﻔﺴـﺎﺀ ﻗﺒﻞ ﺍﻷﺭﺑﻌـﲔ ﻓﺈﳖﺎ ﺗﺼـﻮﻡ‪ ،‬ﻭﺗﺼﲇ‪،‬‬
‫ﹼ‬
‫ﻭﲢـﻞ ﻟﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻐﺴـﻞ ﻓـﺈﻥ ﻋﺎﺩ ﻋﻠﻴﻬـﺎ ﺍﻟﺪﻡ ﰲ‬ ‫ﻭﺗﻌﺘﻤـﺮ‪،‬‬
‫ﺍﻷﺭﺑﻌﲔ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺃﳖﺎ ﺗﻌﺘﱪﻩ ﻧﻔﺎﺳـﺎ‪ ،‬ﻭﻟﻜﻦ ﺻﻮﻣﻬﺎ ﺍﳌﺎﴈ‬
‫ﰲ ﺣـﺎﻝ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺻﻼﲥﺎ ﻭﺣﺠﻬـﺎ ﻛﻠﻪ ﺻﺤﻴﺢ‪ ،‬ﻻ ﻳﻌﺎﺩ ﳾﺀ‬
‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺩﺍﻡ ﻭﻗﻊ ﰲ ﺣﺎﻝ ﺍﻟﻄﻬﺎﺭﺓ)‪.(٢‬‬
‫ﺇﺫﺍ ﺃﺟﻬﻀﺖ ﺍﳌﺮﺃﺓ ﻓﺄﻟﻘﺖ ﺷـﻴﺌ ﹰﺎ ﻻ ﻳﺘﺒﲔ ﻓﻴﻪ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﻭﻻ ﲣﻄﻴـﻂ ﻓﻴـﻪ ﻟﻌﻀﻮ ﻣـﻦ ﺍﻷﻋﻀﺎﺀ ﻛﻴـﺪ ﺃﻭ ﺭﺃﺱ ﻓﻠﻬﺎ ﺣﻜﻢ‬
‫ﺍﳌﺴـﺘﺤﺎﺿﺔ ﻻ ﺣﻜﻢ ﺍﻟﻨﻔﺴـﺎﺀ ﻭﻻ ﺍﳊﺎﺋـﺾ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺼﲇ‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(١٩٢ ،١٧/١٥‬‬

‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢١١/١٠‬‬
 ‫ﻭﺗﺼـﻮﻡ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﹼ‬
‫ﻭﲢﻞ ﻟﺰﻭﺟﻬـﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﻮﺿﺄ ﻟﻮﻗﺖ‬
‫ﻛﻞ ﺻـﻼﺓ‪ ،‬ﻭﳚـﻮﺯ ﳍﺎ ﺍﳉﻤﻊ ﺑـﲔ ﺍﻟﺼﻼﺗﲔ ﺍﻟﻈﻬـﺮ ﻭﺍﻟﻌﴫ‪،‬‬
‫ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭ ﹸﻳﺴﺘﺤﺐ ﳍﺎ ﺍﻟﻐﺴﻞ ﻟﻠﺼﻼﺗﲔ ﺍﳌﺠﻤﻮﻋﺘﲔ‬

‫‪٤٣‬‬
‫ﻭﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ)‪.(١‬‬

‫ﺇﺫﺍ ﺃﺳﻘﻄ ﺍ ﺎﻣﻞ ﺟﻨﻴﻨﻬﺎ‪:‬‬

‫• ﺇﻥ ﺗﺒﲔ ﻓﻴﻪ ﺧﻠﻖ ﺇﻧﺴﺎﻥ‪ :‬ﻭﺿﺤﺖ ﻣﻔﺎﺻﻠﻪ ﺭﺃﺳﻪ‪ ،‬ﺭﺟﻼﻩ ﻳﺪﺍﻩ‪:‬‬
‫ﻓﻠﻬﺎ ﺣﻜﻢ ﺍﻟﻨﻔﺴﺎﺀ ﻣﻦ ﺗﺮﻙ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺍﻧﻘﻀﺎﺀ ﻋﺪﺓ‪.‬‬
‫• ﺇﻥ ﱂ ﻳﺘﺒـﲔ ﻓﻴـﻪ ﺫﻟـﻚ ﻓﺤﻜﻤﻬـﺎ ﻛﺎﳌﺴـﺘﺤﺎﺿﺔ ﺗﺘﻄﻬـﺮ‬
‫ﻭﺗﺼﲇ ﻭﺗﺼﻮﻡ‪.‬‬
‫• ﺃﻗﻞ ﻣﺪﺓ ﻳﺘﺒﲔ ﻓﻴﻬـﺎ ﺫﻟﻚ ﻭﺍﺣﺪ ﻭﺛﲈﻧﻮﻥ ﻳﻮﻣﺎ ﻣﻦ ﺍﺑﺘﺪﺍﺀ‬
‫ﺍﳊﻤـﻞ‪ ،‬ﻭﻏﺎﻟﺒـﺎ ﺗﺴـﻌﻮﻥ ﻳﻮﻣـﺎ)‪ .(٢‬ﻭﺇﻥ ﻭﺿﻌـﺖ ﺑﻌـﺪ‬
‫ﺗﺴـﻌﲔ ﻳﻮﻣﺎ ﻟﻜﻦ ﺃﺧﱪﻫﺎ ﺍﻷﻃﺒـﺎﺀ ﺃﻥ ﻧﻤﻮﻩ ﺗﻮﻗﻒ ﻗﺒﻞ‬
‫ﺫﻟﻚ ﻓﺎﻟﻌﱪﺓ ﺑﺘﺒﲔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ‪.‬‬

‫ﺍﻟﺼﻔﺮﺓ ﻭﺍﻟﻜﺪﺭﺓ‬
‫ﻣﺎ ﺗﺮﺍ ﺍ ﺮﺃﺓ ﻣﻦ ﻛﺪﺭﺓ ﺃﻭ ﺻﻔﺮﺓ ﻗﺒﻞ ﺩﻭﺭ ﺎ ﺍﻟﺸﻬﺮﻳﺔ‪:‬‬
‫• ﺇﻥ ﻛﺎﻥ ﻣﻨﻔﺼ ﹰ‬
‫ﻼ ﻋﻦ ﺍﻟﺪﻡ ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻴﺾ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﺗﺼﲇ ﻭﺗﺼﻮﻡ ﻭﺗﺘﻮﺿﺄ ﻟﻜﻞ ﺻﻼﺓ‪.‬‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٢٩/١٠‬‬

‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٥٨/١٩‬‬
 ‫• ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﺘﺼ ﹰ‬
‫ﻼ ﺑﺎﳊﻴﺾ ﻓﻬﻮ ﻣﻦ ﲨﻠﺔ ﺍﳊﻴﺾ‪ ،‬ﻓﺘﹸﺤﺘﺴﺐ‬
‫ﻫﺬﻩ ﺍﻟﻔﱰﺓ ﻣﻦ ﺍﻟﻌﺎﺩﺓ ﻓﻼ ﺗﺼﲇ ﻓﻴﻬﺎ ﻭﻻ ﺗﺼﻮﻡ)‪.(١‬‬

‫ﻃﻬﺮﺕ ﺃﺛﻨﺎﺀ ﺎﺭ ﺭﻣﻀﺎﻥ‬

‫‪٤٤‬‬
‫ﺇﺫﺍ ﻃﻬﺮﺕ ﺍﳊﺎﺋﺾ ﺃﺛﻨﺎﺀ ﳖﺎﺭ ﺭﻣﻀﺎﻥ ﻓﺈﻥ ﻋﻠﻴﻬﺎ ﺍﻹﻣﺴـﺎﻙ‬
‫ﰲ ﺃﺻﺢ ﻗـﻮﱄ ﺍﻟﻌﻠﲈﺀ؛ ﻟـﺰﻭﺍﻝ ﺍﻟﻌﺬﺭ ﺍﻟﴩﻋـﻲ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ)‪.(٢‬‬

‫ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺸﻬﺮﻳﺔ‬

‫ﰲ ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪» (٣٨٩/٥‬ﳚﻮﺯ ﺍﺳﺘﻌﲈﻝ ﺣﺒﻮﺏ‬
‫ﻣﻨـﻊ ﺍﻟﻌـﺎﺩﺓ ‪-‬ﺍﳊﻴـﺾ‪ -‬ﰲ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﺳـﺘﻌﲈﳍﺎ‬
‫ﻻ ﻳﴬ ﺑﺎﻟﺼﺤﺔ ﺍﻟﻌﺎﻣﺔ«‪.‬‬
‫ﻭﻗﺪ ﺃﺛﺒﺖ ﺍﻷﻃﺒﺎﺀ ﺃﳖﺎ ﻣﴬﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺸـﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪» :‬ﺛﺒﺖ‬
‫ﻋﻨﺪﻧﺎ ﺃﻥ ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﳊﻴﺾ ﳍﺎ ﺗﺄﺛﲑ ﻋﲆ ﺍﻟﺼﺤﺔ ﻭﻋﲆ ﺍﻟﺮﺣﻢ«)‪.(٣‬‬
‫ﺑﻘـﺎﺀ ﺍﳌـﺮﺃﺓ ﻋـﲆ ﻃﺒﻴﻌﺘﻬﺎ ﺧـﲑ ﳍﺎ ﻣـﻦ ﺗﻨﺎﻭﻝ ﺣﺒـﻮﺏ ﻣﻨﻊ‬
‫ﺍﳊﻴـﺾ ﺍﻟﺘﻲ ﻗﺪ ﺗﺴـﺒﺐ ﳍﺎ ﴐﺭﺍ‪ ،‬ﻭﺍﳊﻴﺾ ﺃﻣـﺮ ﻛﺘﺒﻪ ﺍﷲ ﻋﲆ‬
‫ﺑﻨﺎﺕ ﺁﺩﻡ)‪.(٤‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٠٧/١٠‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(١٩٣/١٥‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٥٩/١٩‬‬
‫)‪ (٤‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٦٨/١٩‬‬
 ‫ﻭﺭﺿﺎﻫـﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ﻣﻦ ﺧﲑ ﻣﺎ ﺗﺘﻘﺮﺏ ﺑﻪ‪ ،‬ﻣﻊ ﺍﺟﺘﻬﺎﺩﻫﺎ ﰲ‬
‫ﺃﻋﲈﻝ ﺃﺧﺮ￯ ﺻﺎﳊﺔ ﻣﻦ ﺩﻋﺎﺀ ﻭﺫﻛﺮ ﻭﺻﺪﻗﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻗـﺎﻝ ﺟﻮﻳـﱪ‪ :‬ﻗﻠـﺖ ﻟﻠﻀﺤﺎﻙ‪ :‬ﻫـﻞ ﻟﻠﻨﻔﺴـﺎﺀ ﻭﺍﳊﺎﺋﺾ ﰲ‬

‫‪٤٥‬‬
‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻧﺼﻴﺐ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻛﻞ ﻣﻦ ﺗﻘﺒﻞ ﺍﷲ ﻋﻤﻠﻪ ﺳـﻴﻌﻄﻴﻪ‬
‫ﻧﺼﻴﺒﻪ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ)‪.(١‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٢٠٧‬‬

 ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻘﻀﺎﺀ‬ ‫‪٤٦‬‬

‫ﺍﻟﻘﻀﺎﺀ ﻜﻲ ﺍﻷﺩﺍﺀ‬
‫ﻗﻀﺎﺀ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻳﺸﺒﻪ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪:‬‬
‫• ﻓﻴﻠﺰﻡ ﻟﻪ ﻧﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ‪.‬‬
‫• ﻭﻻ ﳚﻮﺯ ﻗﻄﻌﻪ ﺇﺫﺍ ﺑﺪﺃ ﻓﻴﻪ‪.‬‬
‫• ﻭﳚـﻮﺯ ﺃﻥ ﻳﺼـﻮﻡ ﺍﻟﻘﻀـﺎﺀ ﻣﺘﺘﺎﺑﻌـ ﹰﺎ ﺃﻭ ﻣﺘﻔﺮﻗـ ﹰﺎ؛ ﻟﻌﻤﻮﻡ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] (O N M L) :‬ﺍﻟﺒﻘﺮﺓ‪.[١٨٥ :‬‬

‫ﺍﻟﻘﻀﺎﺀ ﺩﻳﻦ‬
‫ﻗﻀﺎﺀ ﺭﻣﻀﺎﻥ ﺩﻳﻦ ﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻭﻣﻦ ﺃﺣﻜﺎﻣﻪ‪:‬‬
‫• ﺗﻠـﺰﻡ ﻟـﻪ ﻧﻴـﺔ ﻣـﻦ ﺍﻟﻠﻴـﻞ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻗﻄﻌـﻪ ﳌﻦ ﺑـﺪﺃ ﻓﻴﻪ؛‬
‫ﻷﻧﻪ ﺻﻮﻡ ﻭﺍﺟﺐ‪.‬‬
‫• ﳚﻮﺯ ﺻﻴﺎﻡ ﺍﻟﻘﻀﺎﺀ ﻣﺘﺘﺎﺑﻌ ﹰﺎ ﺃﻭ ﻣﺘﻔﺮﻗ ﹰﺎ)‪.(١‬‬
‫• ﻻ ﻳﺸـﱰﻁ ﺇﺫﻥ ﺍﻟـﺰﻭﺝ ﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒـ ﹰﺎ‪ ،‬ﻓـﺈﻥ ﻛﺎﻥ ﺣﺎﴐ ﹰﺍ‬
‫ﻓﻼﺑـﺪ ﻣﻦ ﺇﺫﻧﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻀﻴﻖ ﺍﻟﻮﻗـﺖ ﻗﺒﻞ ﺭﻣﻀﺎﻥ؛ ﺗﻘﻮﻝ‬

‫)‪ (١‬ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪ ،(٣٣٩/١٠‬ﻟﻘﺎﺀ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ )‪.(١٢/١٤٩‬‬

 ‫‪» :‬ﻛﺎﻥ ﻳﻜـﻮﻥ ﻋـﲇ ﺍﻟﺼﻮﻡ ﻣـﻦ ﺭﻣﻀﺎﻥ ﻓﲈ‬ ‫ﻋﺎﺋﺸـﺔ‬
‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻀﻴﻪ ﺇﻻ ﰲ ﺷﻌﺒﺎﻥ«)‪.(١‬‬

‫ﺗﻘﺪﻳﻢ ﺍﻟﺼﻮﻡ ﺍﻟﻮﺍﺟﺐ‬

‫‪٤٧‬‬ ‫ﳞﻮﻥ ﻋﲆ ﺍﳌﺮﺃﺓ ﺍﳌﺴـﻠﻤﺔ ﰲ ﺍﻻﺑﺘـﺪﺍﺀ ﺑﻘﻀﺎﺀ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫ﳑﺎ ﹼ‬
‫ﺭﻣﻀﺎﻥ ﻗﺒﻞ ﺻﻴﺎﻡ ﺍﻟﺴﺖ‪:‬‬
‫• ﺍﳊﺪﻳـﺚ ﺍﻟﻘﺪﳼ‪» :‬ﻣﺎ ﺗﻘﺮﺏ ﺇ ﻋﺒﺪﻱ ﺑ ﺀ ﺃﺣﺐ ﺇ‬
‫ﺎ ﺍﻓ ﺿ ﻋﻠﻴﻪ«)‪.(٢‬‬
‫ﻧﺼﻮﺍ ﻋﲆ ﺃﻥ ﺃﺟﺮ ﺍﻟﻘﻴـﺎﻡ ﺑﺎﻟﻮﺍﺟﺐ ﺃﻛﱪ ﻣﻦ‬
‫• ﺃﻥ ﺍﻟﻌﻠـﲈﺀ ﹼ‬
‫ﺃﺟﺮ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﺴﺘﺤﺐ‪.‬‬
‫• ﹼ‬
‫ﺃﻥ ﺍﻟﺒﺪﺀ ﺑﺎﻟﻮﺍﺟﺐ ﺃﴎﻉ ﰲ ﺑﺮﺍﺀﺓ ﺍﻟﺬ ﹼﻣﺔ‪.‬‬
‫ﺃﻥ ﺣﺪﻳـﺚ »ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥ ﺛﻢ ﺃﺗﺒﻌﻪ ﺳ ﺘ ﹰﺎ ﻣﻦ ﺷ ﻮﺍﻝ‬
‫• ﹼ‬
‫ﻛﺎﻥ ﻛﺼﻴﺎﻡ ﺍﻟﺪﻫﺮ«)‪ ،(٣‬ﻳﻘﺘﴤ ﻇﺎﻫﺮﻩ ﺍﺷـﱰﺍﻁ ﺍﻻﻧﺘﻬﺎﺀ‬
‫ﻣﻦ ﻗﻀﺎﺀ ﺭﻣﻀﺎﻥ ﺛﻢ ﺻﻴﺎﻡ ﺍﻟﺴﺖ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﻟﻴﺤﺼﻞ‬
‫ﺍﻷﺟﺮ ﺍﳌﺬﻛﻮﺭ)‪.(٤‬‬

‫ﺃﺟﺮ ﺍﻟﻘﻀﺎﺀ ﻭﺃﺟﺮ ﺍﻟﻨﺎﻓﻠﺔ‬

‫ﻣـﻦ ﻛﺎﻧﺖ ﻣﻌﺘﺎﺩﺓ ﻋـﲆ ﺻﻴﺎﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴـﺲ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦٥٠٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٦٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‬
‫)‪ (٤‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٩٢/١٥‬‬
‫ﺗﻐﺘﻨـﻢ ﺻﻴﺎﻣﻬـﺎ ﻟﺘﻠﻚ ﺍﻷﻳﺎﻡ؛ ﻟﻘﻀﺎﺀ ﻣﺎ ﻓﺎﲥﺎ ﻣﻦ ﺷـﻬﺮ ﺭﻣﻀﺎﻥ‬
‫ﺑـﴩﻁ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﺼﻴـﺎﻡ ﺑﻨ ﹼﻴـﺔ ﺍﻟﻘﻀـﺎﺀ‪ ،‬ﻭﻳﺮﺟـﻰ ﳍـﺎ ﺇﺩﺭﺍﻙ‬
‫ﺍﻷﺟﺮﻳﻦ ﻣﻌ ﹰﺎ ﺃﺟﺮ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺃﺟﺮ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻓﻀﻞ ﺍﷲ ﻭﺍﺳﻊ)‪.(١‬‬

‫‪٤٨‬‬
‫ﺃﺧﺮﺕ ﺍﻟﻘﻀﺎﺀ ﻟﻌﺬﺭ‬
‫ﻣـﻦ ﺗـﻮﺍﱃ ﻋﻠﻴﻬـﺎ ﻋـﺬﺭ ﺍﳊﻤـﻞ‪ ،‬ﻭﺍﻟﻮﺿـﻊ‪ ،‬ﻭﺍﻟﻨﻔـﺎﺱ‪،‬‬
‫ﻭﺍﻟﺮﺿـﺎﻉ ﻣﻦ ﺭﻣﻀـﺎﻥ ﺍﳌﺎﴈ ﺣﺘـﻰ ﺩﺧﻞ ﺭﻣﻀـﺎﻥ ﺍﳉﺪﻳﺪ‪،‬‬
‫ﻓﻬﻲ ﻣﻌﺬﻭﺭﺓ ﻻ ﺇﺛﻢ ﻋﻠﻴﻬﺎ ﻭﻻ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﺇﻧﲈ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ ﻓﻘﻂ‬
‫ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﻟﻌﺬﺭ)‪.(٢‬‬

‫ﻣﻦ ﺗﺄﺧﺮ ﰲ ﺍﻟﻘﻀﺎﺀ‬

‫ﳚـﺐ ﻋﲆ ﻣﻦ ﺃﻓﻄـﺮ ﺃﻳﺎﻣ ﹰﺎ ﻣﻦ ﺭﻣﻀﺎﻥ ﺃﻥ ﻳﻘﻀﻴﻬﺎ ﻗﺒﻞ ﳎﻲﺀ‬
‫ﺭﻣﻀـﺎﻥ ﺍﻟﺘﺎﱄ‪ ،‬ﻓﺈﻥ ﺃﺧﺮ ﺍﻟﻘﻀﺎﺀ ﺣﺘـﻰ ﺩﺧﻞ ﺭﻣﻀﺎﻥ ﻓﻼ ﳜﻠﻮ‬
‫ﻣﻦ ﺣﺎﻟﲔ‪:‬‬
‫• ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭ ﹰﺍ ﻛﻤﻦ ﺍﺳﺘﻤﺮ ﻣﺮﺿﻪ ﺣﺘﻰ ﺩﺧﻞ ﺭﻣﻀﺎﻥ‬
‫ﺍﳉﺪﻳﺪ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳾﺀ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﻘﻀﺎﺀ ﺑﻌﺪ ﺍﻟﺸﻔﺎﺀ‪.‬‬
‫• ﺃﻻ ﻳﻜـﻮﻥ ﻣﻌـﺬﻭﺭ ﹰﺍ ﻛﻤـﻦ ﲤﻜـﻦ ﻣـﻦ ﺍﻟﻘﻀـﺎﺀ ﻓﺄﳘﻞ‪،‬‬
‫ﻓﻬﺬﺍ ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪ :‬ﺍﻹﺛﻢ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ‪،‬‬
‫ﻭﺇﻃﻌﺎﻡ ﻣﺴﻜﲔ ﻋﻦ ﻛﻞ ﻳﻮﻡ‪.‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٤٨/٢٠‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٢٢٢/١٠‬‬
 ‫ﻗﻀﺎﺀ ﺍﻟﺼﻮﻡ ﰲ ﻳﻮﻡ ﺍ ﻤﻌﺔ‬
‫ﺍﻟﺴـﺆﺍﻝ‪ :‬ﺷـﺨﺺ ﻋﻠﻴـﻪ ﺻـﻮﻡ ﻳـﻮﻡ ﻣـﻦ ﺭﻣﻀـﺎﻥ ﻓﻘﻀﺎﻩ‬
‫ﻳﻮﻡ ﲨﻌﺔ ﻫﻞ ﳚﺰﺋﻪ؟‬
‫‪٤٩‬‬ ‫ﺍﳉـﻮﺍﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺻ ﻮﻡ ﻳ ﻮﻡ ﺍ ﻤﻌ ﺔ ﻻ ﻣﻦ ﺃﺟ ﻞ ﺃﻧﻪ ﻳﻮﻡ‬
‫ﺍ ﻤﻌ ﺔ ﻭﺇﻧ ﺻﺎﻣﻪ ﻟﻘﻀﺎﺀ ﻣﺎ ﻋﻠﻴﻪ ﺃﻭ ﻷﻧ ﻪ ﺻﺎﺩ ﻳﻮﻡ ﻋﺮﻓﺔ‬
‫ﻓﻼ ﺣﺮ ﰲ ﺫﻟﻚ)‪.(١‬‬

‫ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ‬

‫ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ‪:‬‬
‫• ﺇﻥ ﻛﺎﻥ ﻓﻄـﺮﻩ ﻟﻜـﱪ ﺃﻭ ﻣﺮﺽ ﻻ ﻳﺮﺟـﻰ ﺯﻭﺍﻟﻪ‪ ،‬ﻓﻴﻄﻌﻢ‬
‫ﻋﻨﻪ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴﻨ ﹰﺎ‪.‬‬
‫• ﺇﻥ ﻛﺎﻥ ﻓﻄـﺮﻩ ﻟﺴـﻔﺮ ﺃﻭ ﺣﻴـﺾ ﺃﻭ ﻣـﺮﺽ ﻛﺎﻥ ﻳﺮﺟـﻰ‬
‫ﺯﻭﺍﻟﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﺬﺭﻩ ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻓﻼ ﻗﻀﺎﺀ ﻭﻻ ﻓﺪﻳﺔ‪.‬‬
‫• ﻭﺇﻥ ﺃﺩﺭﻙ ﻭﻗﺘـ ﹰﺎ ﻳﻤﻜـﻦ ﻓﻴـﻪ ﺍﻟﻘﻀـﺎﺀ ﺍﺳـﺘﺤﺐ ﻟﻘﺮﺍﺑﺘﻪ‬
‫ﺍﻟﻘﻀـﺎﺀ ﻋﻨـﻪ‪ ،‬ﻭﳍﻢ ﺗﻮﺯﻳـﻊ ﺍﻷﻳﺎﻡ ﺑﻴﻨﻬـﻢ‪ ،‬ﻭﺇﻻ ﺃﻃﻌﻤﻮﺍ‬
‫ﻋﻨﻪ ﻣﻦ ﺗﺮﻛﺘﻪ‪.‬‬
‫• ﺇﻥ ﻣﺎﺕ ﺃﺛﻨﺎﺀ ﺭﻣﻀﺎﻥ ﻓﻼ ﻳﻜﻤﻞ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﻄﻌﻢ ﻋﲈ ﺑﻘﻲ‪.‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٢٨٤/٩‬‬

 ‫ﺻﻼﺓ ﺍﻟ ﺍﻭﻳ ﻭﺍﻟﻘﻴﺎﻡ‬ ‫‪٥٠‬‬

‫ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‬
‫»ﻣ ﻦ ﻗﺎﻡ ﺭﻣﻀ ﺎﻥ ﺇﻳ ﻧ ﹰﺎ ﻭﺍﺣﺘﺴ ﺎﺑ ﹰﺎ« »ﺃﻱ ﺑﻨﻴﺔ ﺻﺎ ﺔ ﻠﺼ ﹰﺎ‬
‫ﻃﻴﺒﺔ« » ﻔﺮ ﻟﻪ‬ ‫ﻭ ﻤ ﺔ ﻭﻋ ﻳﻤﺔ ﻣﺼﺪﻗ ﹰﺎ ﺭﺍ ﺒ ﹰﺎ ﰲ ﺍﻟﺜﻮﺍﺏ ﺑﻨﻔ‬
‫ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ«)‪.(١‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺰﻳﺎﺩﺓ ﺑﻌﺪ ﺍﻧﴫﺍﻑ ﺍﻹﻣﺎﻡ ﻓﺈﻧﻪ ﻳﺼﲇ ﻣﺜﻨﻰ ﻣﺜﻨﻰ‬
‫ﻭﻻ ﹸﻳﻌﻴﺪ ﺍﻟﻮﺗﺮ‪.‬‬

‫ﺧﻮﻓ ﹰﺎ ﻭﻃﻤﻌ ﹰﺎ‬

‫)‪(kjihgfed‬‬
‫]ﺍﻟﺴﺠﺪﺓ‪.[١٦ :‬‬

‫ﺻﻔـﻮﺍ ﺃﻗﺪﺍﻣﻬـﻢ ﻭﺃﺟﺮﻭﺍ ﺩﻣﻮﻋﻬـﻢ ﻳﻄﻠﺒﻮﻥ ﻣـﻦ ﺍﷲ ﻓﻜﺎﻙ‬

‫ﺭﻗﺎﲠﻢ‪ ،‬ﻫﺬﺍ ﻳﻌﺎﺗﺐ ﻧﻔﺴـﻪ ﻋﲆ ﺍﻟﺘﻘﺼـﲑ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻔﻜﺮ ﰲ ﻫﻮﻝ‬
‫ﺍﳌﺼﲑ‪ ،‬ﻭﻫﺬﺍ ﳜﺎﻑ ﻣﻦ ﺍﻟﺴـﻤﻴﻊ ﺍﻟﺒﺼـﲑ‪ ،‬ﺩﺃﲠﻢ ﺍﻹﳊﺎﺡ ﺣﺘﻰ‬
‫ﺍﻟﺼﺒﺎﺡ ﰲ ﻃﻠﺐ ﺍﻟﻔﻼﺡ‪ .‬ﺍﻟﻠﻬﻢ ﺍﻋﻒ ﻋﻨﺎ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

 ‫ﺣﺘﻰ ﻳﻨ‬
‫ﻛﺘ ﺐ‬ ‫ﻗـﺎﻝ ﷺ‪» :‬ﻣ ﻦ ﻗ ﺎﻡ ﻣ ﻊ ﺍﻹﻣ ﺎﻡ ﺣﺘ ﻰ ﻳﻨ‬
‫ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ«)‪.(١‬‬
‫‪٥١‬‬
‫• ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﲆ ﺃﻥ ﺍﻟﱰﺍﻭﻳﺢ ﰲ ﲨﺎﻋﺔ ﺃﻓﻀﻞ؛ ﳊﺼﻮﻝ‬
‫ﺃﺟـﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﳌﻦ ﺻﲆ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﺘﻰ ﻳﻨﺘﻬﻲ)‪.(٢‬‬
‫• ﺍﻷﻓﻀـﻞ ﻟﻠﻤﺄﻣـﻮﻡ ﺃﻥ ﻳﻘﻮﻡ ﻣﻊ ﺍﻹﻣـﺎﻡ ﺣﺘﻰ ﻳﻨﴫﻑ‪،‬‬
‫ﺳﻮﺍﺀ ﺻﲆ ﺇﺣﺪ￯ ﻋﴩﺓ ﺭﻛﻌﺔ ﺃﻭ ﺛﻼﺙ ﻋﴩﺓ ﺃﻭ ﺛﻼﺛ ﹰﺎ‬
‫ﻭﻋﴩﻳﻦ ﺃﻭ ﻏﲑ ﺫﻟﻚ)‪.(٣‬‬
‫• ﺇﺫﺍ ﺗﻌـﺪﺩ ﺍﻷﺋﻤـﺔ ﰲ ﻣﺴـﺠﺪ ﻭﺍﺣـﺪ ﺻـﲆ ﻣﻌﻬـﻢ ﺣﺘﻰ‬
‫ﺗﻨﻘﴤ ﺍﻟﺼﻼﺓ؛ ﻟﻴﻨﺎﻝ ﺛﻮﺍﺏ ﺫﻟﻚ)‪.(٤‬‬

‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟ ﺍﻭﻳ‬

‫• ﻳﻘﺮﺃ ﰲ ﻛﻞ ﺭﻛﻌﺘﲔ ﺩﻋﺎﺀ ﺍﻻﺳﺘﻔﺘﺎﺡ‪.‬‬
‫• ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﺫﻛﺮ ﻳﻘﺎﻝ ﻭﻻ ﻧﻔﻞ‪.‬‬
‫• ﻟﻴـﺲ ﳍـﺎ ﻋـﺪﺩ ﳏـﺪﺩ؛ ﳊﺪﻳـﺚ »ﺻ ﻼﺓ ﺍﻟﻠﻴ ﻞ ﻣﺜﻨ ﻰ‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (١٣٧٥‬ﻭﺍﻟﱰﻣـﺬﻱ )‪ (٨٠٦‬ﻣـﻦ ﺣﺪﻳـﺚ ﺃﰊ ﺫﺭ‬

‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣١٩/١١‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٢٦/١١‬‬
‫)‪ (٤‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(١٩٠/١٤‬‬
‫ﻭﺍﻷﻓﻀـﻞ ﻣﺎ ﻛﺎﻥ ﷺ ﻳﻔﻌﻠـﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻡ‬ ‫)‪(١‬‬
‫ﻣﺜﻨ ﻰ«‬
‫ﺑﺜﲈﻥ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻳﻮﺗﺮ ﺑﺜﻼﺙ)‪.(٢‬‬

‫ﻣﻦ ﺃﺫﻛﺎﺭ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬

‫ﺣﺎﻝ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺃﻋﻈﻢ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺗﺴﻦ‬ ‫‪٥٢‬‬

‫ﺇﻃﺎﻟﺘﻬﲈ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﳑﺎ ﻳﻘﺎﻝ ﻓﻴﻬﲈ‪:‬‬

‫ﻭﺕ ﻭﺍ ﻠﻜﻮﺕ ﻭﺍﻟﻜ ﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ‪.‬‬ ‫ﺳﺒﺤﺎﻥ ﺫﻱ ﺍ‬
‫)ﺍ ﻭﺕ( ﲤﺎﻡ ﺍﻟﻘﻬـﺮ ﻭﺍﻟﻐﻠﺒﺔ‪) ،‬ﺍ ﻠﻜ ﻮﺕ( ﻋﻤﻮﻡ ﺍﳌﻠﻚ‬
‫ﻇﺎﻫﺮ ﹰﺍ ﻭﺑﺎﻃﻨ ﹰﺎ‪.‬‬
‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﻭﺑﺤﻤﺪﻙ ﺍﻟﻠﻬﻢ ﺍ ﻔﺮ ‪.‬‬
‫»ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﺭﺏ ﺍ ﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ« ﹸﺳﺒﻮﺡ ﻗﺪﻭﺱ‪ :‬ﺍﻟﻄﺎﻫﺮ‬
‫ﺍﳌﻨﺰﻩ ﻋﻦ ﺍﻟﴩﻳﻚ‪ ،‬ﺍﻟﺮﻭﺡ‪ :‬ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻛﻞ ﻋﻴﺐ ﹼ‬‫ﻣﻦ ﹼ‬

‫ﺍﻟﺘﻨﻘﻞ ﺑ ﺍ ﺴﺎﺟﺪ‬
‫ﺍﻟﺘﻨﻘﻞ ﺑﲔ ﺍﳌﺴـﺎﺟﺪ ﰲ ﺍﻟﱰﺍﻭﻳﺢ ﻃﻠﺒ ﹰﺎ ﳊﺴـﻦ ﺍﻟﺼﻮﺕ‪ :‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﳌﻘﺼـﻮﺩ ﺃﻥ ﻳﺴـﺘﻌﲔ ﺑﺬﻟـﻚ ﻋـﲆ ﺍﳋﺸـﻮﻉ ﰲ ﺻﻼﺗﻪ ﻓﻼ‬
‫ﺣـﺮﺝ ﰲ ﺫﻟـﻚ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺇﻣﺎﻣ ﹰﺎ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﻭﳜﺸـﻊ ﰲ ﺻﻼﺗﻪ‬
‫ﻭﺍﻇـﺐ ﻋﻨﺪﻩ؛ ﻷﻧﻪ ﻗﺪ ﻳﺬﻫﺐ ﺇﱃ ﻣﺴـﺠﺪ ﺁﺧﺮ ﻻ ﳛﺼﻞ ﻟﻪ ﻓﻴﻪ‬
‫ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻷﻭﻝ ﻣﻦ ﺍﳋﺸﻮﻉ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ)‪.(٣‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٨/١٥‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٢٩/١١‬‬
 ‫ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻌﺸﺎﺀ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﻣـﻦ ﺟﺎﺀ ﺑﻌﺪ ﺍﻟﻌﺸـﺎﺀ ﻭﺍﻹﻣﺎﻡ ﰲ ﺍﻟﱰﺍﻭﻳـﺢ ﻣﺎ ﺍﻷﻓﻀﻞ‬
‫ﻟﻪ؟‬
‫‪٥٣‬‬ ‫• ﺇﺫﺍ ﻛﺎﻧـﻮﺍ ﺍﺛﻨـﲔ ﻓﺄﻛﺜـﺮ‪ ،‬ﻓﺎﻷﻓﻀـﻞ ﺃﻥ ﻳﺼﻠـﻮﺍ ﺍﻟﻌﺸـﺎﺀ‬
‫ﻭﺣﺪﻫـﻢ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﻮﺍ ﻣﻊ ﺍﻹﻣﺎﻡ ﺑﻨﻴﺔ ﺍﻟﻌﺸـﺎﺀ ﻓﻼ ﺑﺄﺱ؛‬
‫‪ :‬ﻛﺎﻥ ﻳﺼﲇ ﻣﻊ ﺍﻟﻨﺒﻲ ﷺ ﺻﻼﺓ ﺍﻟﻌﺸـﺎﺀ‬ ‫ﻷﻥ ﻣﻌـﺎﺫ ﹰﺍ‬
‫ﻓﺮﻳﻀﺔ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﺇﱃ ﻗﻮﻣﻪ ﻓﻴﺼﲇ ﲠﻢ ﻧﻔﻼ‪.‬‬
‫• ﺃﻣـﺎ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺣـﺪ ﹰﺍ ﻓﺎﻷﻓﻀﻞ ﺍﻟﺪﺧﻮﻝ ﻣـﻊ ﺍﻹﻣﺎﻡ ﺑﻨﻴﺔ‬
‫ﺍﻟﻌﺸﺎﺀ ﺛﻢ ﻳﺘﻢ ﻟﻨﻔﺴﻪ)‪.(١‬‬

‫ﻣﻦ ﺃﺩﺏ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬

‫ﻛﺎﻥ ﷺ ﺇﺫﺍ ﻣـﺮ ﺑﺂﻳـﺔ ﻓﻴﻬـﺎ ﺗﺴـﺒﻴﺢ ﺳـ ﹼﺒﺢ‪ ،‬ﻭﺇﺫﺍ ﻣـﺮ ﺑﺂﻳـﺔ‬
‫ﺑﺘﻌـﻮﺫ ﺗﻌـﻮﺫ)‪(٢‬؛ ﻳـﴩﻉ ﺫﻟـﻚ‬
‫ﹼ‬ ‫ﻓﻴﻬـﺎ ﺳـﺆﺍﻝ ﺳـﺄﻝ‪ ،‬ﻭﺇﺫﺍ ﻣـﺮ‬
‫‪D)» :‬‬ ‫ﻟﻺﻣـﺎﻡ ﻭﺍﳌﺄﻣـﻮﻡ‪ ،‬ﻗـﺎﻝ ﻋﻤـﺮ ﺑـﻦ ﺍﳋﻄـﺎﺏ‬
‫‪] ( I H G F E‬ﺍﻟﺒﻘـﺮﺓ‪ [١٢١ :‬ﻫـﻢ ﺍﻟﺬﻳﻦ‬
‫ﺇﺫﺍ ﻣـﺮﻭﺍ ﺑﺂﻳﺔ ﺭﲪﺔ ﺳـﺄﻟﻮﻫﺎ ﻣـﻦ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻣـﺮﻭﺍ ﺑﺂﻳﺔ ﻋﺬﺍﺏ‬
‫ﺍﺳـﺘﻌﺎﺫﻭﺍ ﻣﻨﻬﺎ«)‪.(٣‬‬

‫)‪ (١‬ﻓﺘـﺎﻭ￯ ﺍﺑﻦ ﺑـﺎﺯ )‪ (٢٩/٣٠‬ﻭﻳﻨﻈـﺮ‪ :‬ﻓﺘـﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤـﺔ )‪،(٤٠٢/٧‬‬

‫ﻭﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٣١/١٤‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (٧٧٢‬ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ‪.‬‬
‫)‪ (٣‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٤٠٤/١‬‬
 ‫ﺍﻹﻧﺼﺎﺕ ﻭﺍﻟﺬﻛﺮ‬
‫ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﱰﺳـﻼﹰ‪ ،‬ﺇﺫﺍ ﻣﺮ‬
‫ﺑﺂﻳﺔ ﻓﻴﻬﺎ ﺗﺴـﺒﻴﺢ ﺳـﺒﺢ‪ ،‬ﻭﺇﺫﺍ ﻣﺮ ﺑﺴـﺆﺍﻝ ﺳـﺄﻝ‪ ،‬ﻭﺇﺫﺍ ﻣﺮ ﺑﺘﻌﻮﺫ‬
‫ﺗﻌﻮﺫ‪ ،‬ﻓﲈ ﺍﻟﻌﻤﻞ ﰲ ﺻﻼﺓ ﺍﻟﱰﺍﻭﻳﺢ ﻭﻫﻲ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ؟‬ ‫‪٥٤‬‬
‫ﺍﳉـﻮﺍﺏ‪ :‬ﻻ ﺇﺷـﻜﺎﻝ ﰲ ﻫـﺬﺍ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻺﻣـﺎﻡ ﻭﺍﳌﻨﻔـﺮﺩ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺄﻣﻮﻡ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺸﻐﻠﻪ ﻋﻦ ﺍﻹﻧﺼﺎﺕ ﻟﻺﻣﺎﻡ ﻓﻌﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺸﻐﻠﻪ ﻻ ﻳﻔﻌﻞ؛ ﻷﻥ ﺍﻹﻧﺼﺎﺕ ﺃﻫﻢ )‪.(١‬‬

‫ﺍﻟﺘﻜﻠﻒ ﰲ ﺍﻟﻘﻨﻮﺕ‬
‫ﻳﻜـﺮﻩ ﺍﻟﺘﻜﻠـﻒ ﰲ ﺍﻟﻌﺒـﺎﺭﺍﺕ ﻭﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﺭﻓـﻊ ﺍﻟﺼﻮﺕ‬
‫ﻭﺍﻹﻃﺎﻟـﺔ ﺍﳌﻤﻠﺔ ﰲ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻸﺋﻤـﺔ ﺃﻥ ﻳﱰﻛﻮﺍ ﺍﻟﺪﻋﺎﺀ‬
‫ﺃﺣﻴﺎﻧ ﹰﺎ؛ ﺣﺘﻰ ﻻ ﻳﻈﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﺍﻟﻘﻨﻮﺕ ﻭﺍﺟﺐ ﰲ ﺍﻟﻮﺗﺮ)‪.(٢‬‬

‫ﺍﻟﺒﻜﺎﺀ ﺍ ﴩﻭﻉ‬
‫ﺍﻟﺒﻜﺎﺀ ﻣﻦ ﺧﺸـﻴﺔ ﺍﷲ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﲤﺲ ﺍﻟﻨﺎﺭ ﻋﻴﻨ ﹰﺎ ﺑﻜﺖ ﻣﻦ‬
‫ﺧﺸﻴﺔ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﺑﻜﺎﺀ ﺍﻟﻨﺒﻲ ﷺ ﱂ ﻳﻜﻦ ﺻﻴﺎﺣ ﹰﺎ ﻭﻻ ﺯﻋﻴﻘ ﹰﺎ ﻭﺇﻧﲈ‬
‫ﺑـﻜﺎﺀ ﻣﻜﺘﻮﻣـ ﹰﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻐﺎﻟﺒـﻪ ﻓﻴﻐﻠﺒﻪ ﺃﺣﻴﺎﻧ ﹰﺎ‪ ،‬ﻭﺟـﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‬
‫»ﻟ ﻪ ﺃﺯﻳ ﻛﺄﺯﻳ ﺍ ﺮﺟﻞ«)‪ .(٣‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻋﺎﺀ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻛﻼﻣ ﹰﺎ‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٣٤١/١٣‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(١٦١/١٤‬‬
‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ (١٢١٤‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺸﺨﲑ‬
 ‫ﻳﺮﺗﺒﻮﻧـﻪ ﺃﻭ ﻳﻨﻘﻠﻮﻧـﻪ ﻓﺈﻥ ﺍﻟﺒﻜﺎﺀ ﻋﻨﺪ ﺳـﲈﻉ ﺍﻟﻘﺮﺁﻥ ﺃﻭﱃ ﻭﺃﺣﺮ￯‬
‫ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺼﻴﺎﺡ ﻣﻦ ﻛﻼﻡ ﻧﺴﺠﻪ ﺍﻟﺒﴩ‪.‬‬

‫ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‬

‫‪٥٥‬‬
‫ﻛﺎﻥ ﷺ ﺇﺫﺍ ﺳـﻠﻢ ﻣـﻦ ﺍﻟﻮﺗﺮ ﻗﺎﻝ‪ :‬ﺳـﺒﺤﺎﻥ ﺍﳌﻠﻚ ﺍﻟﻘﺪﻭﺱ‬
‫)ﺛﻼﺙ ﻣﺮﺍﺕ( ﻭﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺑﺎﻟﺜﺎﻟﺜﺔ)‪.(١‬‬

‫ﻞ ﺍ ﺼﺤﻒ ﻟﻠﻤﺄﻣﻮﻡ‬
‫ﲪﻞ ﺍﳌﺼﺤﻒ ﰲ ﺻﻼﺓ ﺍﻟﱰﺍﻭﻳﺢ ﻟﻐﲑ ﻣﻦ ﻳﻔﺘﺢ ﻋﲆ ﺍﻹﻣﺎﻡ‬
‫ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﻟﻠﺴﻨﺔ ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫• ﺗﻔﻮﻳﺖ ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﻋﲆ ﺍﻟﺼﺪﺭ‪.‬‬
‫• ﺗﻔﻮﻳﺖ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ‪.‬‬
‫• ﻗﻠـﺔ ﺍﳋﺸـﻮﻉ ﻟﻜﺜـﺮﺓ ﺍﳊﺮﻛـﺔ ﰲ ﻓﺘـﺢ ﺍﳌﺼﺤـﻒ ﻭﻃﻴﻪ‬
‫ﻭﻭﺿﻌﻪ‪.‬‬
‫• ﺇﺷﻐﺎﻝ ﺍﳌﺼﻠﲔ ﺑﺤﺮﻛﺎﺗﻪ‪.‬‬
‫• ﺣﺮﻛﺔ ﺍﻟﺒﴫ ﺍﻟﻜﺜﲑﺓ ﰲ ﺗﺘﺒﻊ ﺍﻟﻜﻠﲈﺕ)‪.(٢‬‬

‫ﺎ ﻳﻨﺎﰲ ﺍﻟﻘﻨﻮﺕ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪] (( ' &) :‬ﺍﻟﺒﻘﺮﺓ‪ ، [٢٣٨ :‬ﺃﻱ‪ :‬ﺫﻟﻴﻠﲔ‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴـﺎﺋﻲ )‪ (١٧٣٢‬ﻣـﻦ ﺣﺪﻳـﺚ ﻋﺒـﺪ ﺍﻟﺮﲪـﻦ ﺑـﻦ ﺃﺑـﺰ￯‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪.(٣٣٧/١‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪ ،(٣٤١/١١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٣٢/١٤‬‬
‫ﳐﻠﺼﲔ ﺧﺎﺷﻌﲔ ﺑﲔ ﻳﺪﻳﻪ‪ .‬ﻭﻛﻞ ﺣﺮﻛﺔ ﻻ ﺩﺍﻋﻲ ﳍﺎ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻓﻬﻲ ﻋﺒﺚ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﺄﻣﻮﻣﲔ ﻳﻔﺘﺢ ﺍﳌﺼﺤﻒ ﻓﺘﻔﻮﺗﻪ ﺳﻨﺔ ﺍﻟﻨﻈﺮ‬
‫ﺇﱃ ﻣﻮﺿـﻊ ﺍﻟﺴـﺠﻮﺩ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻴﺪﻳـﻦ ﻋﲆ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻳﻨﺸـﻐﻞ‬
‫ﺑﺈﺧﺮﺍﺟﻪ ﻭﺇﺩﺧﺎﻟـﻪ ﻭﻭﺿﻌﻪ ﻭﺭﻓﻌﻪ ﻭﻓﺘﺤﻪ ﻭﺇﻏﻼﻗﻪ‪ .‬ﻭﺑﻌﻀﻬﻢ‬
‫‪٥٦‬‬
‫ﳜﺮﺝ ﺍﳉﻮﺍﻝ ﻟﺘﺴـﺠﻴﻞ ﺩﻋﺎﺀ ﺍﻟﻘﻨـﻮﺕ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺣﺮﻛﺎﺕ ﺑﻼ‬
‫ﺣﺎﺟﺔ‪ ،‬ﻣﻨﺎﻓﻴﺔ ﻟﻠﻘﻨﻮﺕ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺑﻪ‪.‬‬

‫ﻻ ﻭﺗﺮﺍﻥ ﰲ ﻟﻴﻠﺔ‬
‫ﺍﻟ ﺍﻭﻳ ﻣﻊ ﺍﻹﻣﺎﻡ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺼ ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ‬ ‫ﻣﻦ ﺻ‬
‫ﻓﻠﻪ ﺧﻴﺎﺭﺍﻥ‪:‬‬
‫• ﺃﻥ ﻳﻮﺗـﺮ ﻣـﻊ ﺍﻹﻣﺎﻡ ﺛـﻢ ﻳﺼﲇ ﻣﻦ ﺍﻟﻠﻴﻞ ﻣﺎ ﺷـﺎﺀ ﺷـﻔﻌ ﹰﺎ‬
‫ﺑـﺪﻭﻥ ﻭﺗﺮ؛ ﳊﺪﻳـﺚ »ﻻ ﻭﺗﺮﺍﻥ ﰲ ﻟﻴﻠ ﺔ«)‪ ،(١‬ﻭﻷﻧﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺻﲆ ﺑﻌﺪ ﺍﻟﻮﺗﺮ ﺭﻛﻌﺘﲔ()‪.(٢‬‬
‫• ﺃﻻ ﻳﺴـﻠﻢ ﺇﺫﺍ ﺳـﻠﻢ ﺍﻹﻣﺎﻡ ﻣـﻦ ﺍﻟﻮﺗﺮ‪ ،‬ﺑـﻞ ﻳﻘﻮﻡ ﻭﻳﺄﰐ‬
‫ﺑﺮﻛﻌـﺔ‪ ،‬ﺛـﻢ ﻳﺼـﲇ ﺑﻌـﺪ ﺫﻟـﻚ ﻣـﺎ ﺷـﺎﺀ‪ ،‬ﻭﻳﻮﺗـﺮ ﺁﺧﺮ‬
‫ﺍﻟﻠﻴﻞ)‪.(٣‬‬
‫ﻭﺍﻷﻭﻝ ﺃﻭﱃ ﻭﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺮﻳﺎﺀ‪.‬‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (١٤٣٩‬ﻭﺍﻟﱰﻣـﺬﻱ )‪ (٤٧٠‬ﻣﻦ ﺣﺪﻳـﺚ ﻃﻠﻖ ﺑﻦ ﻋﲇ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٤٧١‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣١٢-٣١١/١١‬‬
 ‫ﻣﻦ ﺁﺩﺍﺏ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﻘﻨﻮﺕ‬
‫ﺎ ﻳﻨﺒ ﻲ ﻟ ﻣﺎﻡ ﰲ ﺍﻟﻘﻨﻮﺕ‪:‬‬
‫• ﺍﳌﺤﺎﻓﻈﺔ ﻋﲆ ﺍﻷﺩﻋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﺍﳉﺎﻣﻌﺔ‪.‬‬
‫‪٥٧‬‬ ‫• ﺃﻥ ﻳـﱰﻙ ﺍﻟﺪﻋﺎﺀ ﺃﺣﻴﺎﻧـ ﹰﺎ ﺣﺘﻰ ﻻ ﻳﻈﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﺍﻟﻘﻨﻮﺕ‬
‫ﻭﺍﺟﺐ ﰲ ﺍﻟﻮﺗﺮ‪.‬‬
‫• ﺃﻻ ﻳﺘﻜﻠﻒ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﺴﺠﻊ‪.‬‬
‫• ﺃﻻ ﻳﺪﺧﻞ ﰲ ﺗﻔﺎﺻﻴﻞ ﻏﲑ ﻣﴩﻭﻋﺔ‪.‬‬
‫• ﺃﻻ ﻳﺒﺎﻟﻎ ﰲ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻭﺍﻟﺼﻴﺎﺡ‪.‬‬
‫• ﺃﻻ ﳜـﺮﺝ ﻋﻦ ﺍﻟﻐﺮﺽ ﻣـﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻴﺤﻮﻟـﻪ ﺇﱃ ﺧﻄﺒﺔ‬
‫ﺃﻭ ﻣﻮﻋﻈﺔ‪.‬‬
‫• ﺃﻻ ﻳﻄﻴﻞ ﺇﻃﺎﻟﺔ ﺗﺸﻖ ﻋﲆ ﺍﳌﺄﻣﻮﻣﲔ ﻭﺗﻮﺟﺐ ﻣﻠﻠﻬﻢ‪.‬‬

‫ﻻ ﻟﻠﻤﺒﺎﻟ ﺎﺕ‬
‫ﻳﺒـﺬﻝ ﺃﺋﻤـﺔ ﺍﻟﱰﺍﻭﻳـﺢ ﺟﻬﻮﺩ ﹰﺍ ﻃﻴﺒـﺔ ﻣﺸـﻜﻮﺭﺓ ﰲ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﰲ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺧﻔﺾ ﺍﻟﺼﻮﺕ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﳊﺬﺭ‬
‫ﻣـﻦ ﲢﻮﻟـﻪ ﺇﱃ ﻣﻮﺷـﺤﺎﺕ ﻭﻣـﻮﺍﻻﺕ‪ ،‬ﻭﺗﻠﺤﻴﻨـﻪ ﺑﺎﳌﻘﺎﻣـﺎﺕ‬
‫ﻭﺍﻟﻜـﺮﺍﳼ ﺍﳌﻮﺳـﻴﻘﻴﺔ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﺭﻓـﻊ ﺍﻟﺼـﻮﺕ ﻭﺍﻟﺘﻜﻠﻒ‬
‫ﻭﺍﺳـﺘﴫﺍﺥ ﺍﳌﺄﻣﻮﻣﲔ؛ ﻟﻴﺼﻴﺤﻮﺍ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺗﺴـﻤﻴﺔ ﺍﷲ ﺑﲈ ﱂ‬
‫ﻳﺴـﻢ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﺄﻭﺻﺎﻑ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﳌﺤﺎﺫﻳﺮ ﺍﻟﴩﻋﻴﺔ‬
‫ﺑﺪﻻ ﻣﻦ ﺩﻋﺎﺋﻪ ﺑﺄﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪.‬‬
 ‫ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻘﻨﻮﺕ‬
‫ﺳـﺆﺍﻝ‪ :‬ﺗﺮﺩﻳﺪ ﻛﻠﲈﺕ‪» :‬ﺣ ﹼﻘ ﹰﺎ«‪» ،‬ﻧﺸـﻬﺪ«‪» ،‬ﻳﺎ ﺍﷲ« ﺑﻌﺪ ﺛﻨﺎﺀ‬
‫ﺍﻹﻣﺎﻡ ﻋﲆ ﺍﷲ ﰲ ﺍﻟﻘﻨﻮﺕ ﻫﻞ ﻫﻮ ﺟﺎﺋﺰ‪ ،‬ﻭﻫﻞ ﳚﻮﺯ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ‬
‫ﰲ ﻗﻨﻮﺕ ﺍﻟﻮﺗﺮ؟‬ ‫‪٥٨‬‬
‫ﺍﳉﻮﺍﺏ‪:‬ﻳﴩﻉﺍﻟﺘﺄﻣﲔﻋﲆﺍﻟﺪﻋﺎﺀﰲﺍﻟﻘﻨﻮﺕ‪،‬ﻭﻳﻜﻔﻴﻪﺍﻟﺴﻜﻮﺕ‬
‫ﻋﻨﺪ ﺍﻟﺜﻨﺎﺀ ﻋﲆ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻚ ﺃﻭ ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﺑﺄﺱ‪،‬‬
‫ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﰲ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ؛ ﻷﻧﻪ ﻭﺭﺩ ﻣﺎ ﻳﺪﻝ ﻋﲆ ﺫﻟﻚ)‪.(١‬‬

‫ﺍ ﻳﺎﺕ‬ ‫ﺗﺮﺩﻳﺪ ﺑﻌ‬

‫ﺗﺮﺩﻳﺪ ﺍﻹﻣﺎﻡ ﻟﺒﻌﺾ ﺁﻳـﺎﺕ ﺍﻟﺮﲪﺔ ﺃﻭ ﺍﻟﻌﺬﺍﺏ؛ ﻟﻘﺼﺪ ﺣﺚ‬
‫ﺍﻟﻨﺎﺱ ﻋﲆ ﺍﻟﺘﺪﺑﺮ ﻭﺍﳋﺸﻮﻉ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻻ ﺑﺄﺱ ﺑﻪ ﺇﺫﺍ ﺧﻠﺼﺖ‬
‫ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﷺ ﺣﺘﻰ ﺃﺻﺒﺢ ﺑﺂﻳﺔ )‪Æ ÅÄ Ã Â Á‬‬
‫‪] (Ì Ë Ê É È Ç‬ﺍﳌﺎﺋـﺪﺓ‪ ،[١١٨ :‬ﻟﻜـﻦ ﺇﺫﺍ ﻇﻦ‬
‫ﺃﻧﻪ ﻗـﺪ ﻳﺰﻋﺠﻬﻢ ﻭﳛﺼﻞ ﺑﻪ ﺃﺻﻮﺍﺕ ﻣﺰﻋﺠـﺔ ﻣﻦ ﺍﻟﺒﻜﺎﺀ ﻓﱰﻙ‬
‫ﺫﻟﻚ ﺃﻭﱃ ﺣﺘﻰ ﻻ ﳛﺼﻞ ﺗﺸﻮﻳﺶ)‪.(٢‬‬

‫ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ‬

‫ﳑﺎ ﻧﺴﻤﻌﻪ ﻣﻦ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻘﻨﻮﺕ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ‪» :‬ﻭﺍﺟﻌﻞ‬
‫ﺛﺄﺭﻧﺎ ﻋ ﻣﻦ ﻇﻠﻤﻨﺎ«)‪.(٣‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٤٩/٧‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٤٤/١١‬‬
‫‪ ،‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٣٥٠٢‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
 ‫ﻭﻣﻌﻨـﺎﻩ‪ :‬ﺃﻱ ﺍﺟﻌـﻞ ﺇﺩﺭﺍﻙ ﺛﺄﺭﻧﺎ ﻣﻘﺼﻮﺭ ﹰﺍ ﻋـﲆ ﻣﻦ ﻇﻠﻤﻨﺎ‪،‬‬
‫ﻭﻻ ﲡﻌﻠﻨﺎ ﳑﻦ ﻳﺘﻌﺪ￯ ﰲ ﻃﻠﺐ ﺛﺄﺭﻩ‪ ،‬ﻓﻨﻈﻠﻢ ﻏﲑ ﺍﳉﺎﲏ ﻛﲈ ﻛﺎﻥ‬
‫ﻳﻔﻌﻠﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ)‪.(١‬‬

‫‪٥٩‬‬ ‫»ﻭﻫﺐ ﺍﳌﺴﻴﺌﲔ ﻣﻨﺎ ﻟﻠﻤﺤﺴﻨﲔ« ﺩﻋﺎﺀ ﻧﺴﻤﻌﻪ ﻛﺜﲑ ﹰﺍ ﰲ ﺍﻟﻘﻨﻮﺕ‪،‬‬

‫ﻭﻣﻌﻨـﺎﻩ‪ :‬ﻧﺴـﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﻔـﻮ ﻋﻦ ﺍﳌﺴـﻴﺌﲔ ﻣـﻦ ﺍﳌﺴـﻠﻤﲔ ﺑﺪﻋﺎﺀ‬
‫ﺍﳌﺤﺴـﻨﲔ ﻭﺷـﻔﺎﻋﺘﻬﻢ ﻭﺻﺤﺒﺘﻬـﻢ‪ .‬ﻭﻻ ﺣﺮﺝ ﻓﻴﻪ؛ ﻷﻥ ﳎﺎﻟﺴـﺔ‬
‫ﺍﻷﺧﻴﺎﺭ ﻣﻦ ﺃﺳـﺒﺎﺏ ﺍﻟﻌﻔﻮ؛ ﻓﻬﻢ ﺍﻟﻘﻮﻡ ﻻ ﻳﺸـﻘﻰ ﲠﻢ ﺟﻠﻴﺴـﻬﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﻻ ﻳﻌﺘﻤﺪ ﺍﳌﺴـﻠﻢ ﻋﲆ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﺘﻜﻔﲑ ﺳـﻴﺌﺎﺗﻪ‪ ،‬ﺑﻞ ﳚﺐ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺘﻮﺑﺔ ﺩﺍﺋ ﹰﲈ ﻭﳛﺎﺳﺐ ﻧﻔﺴﻪ ﻭﳚﺎﻫﺪﻫﺎ ﻋﲆ ﺍﻟﻄﺎﻋﺔ)‪.(٢‬‬
‫ﻧﺴـﻤﻊ ﻣـﻦ ﺍﻷﺋﻤـﺔ ﰲ ﺍﻟﻘﻨـﻮﺕ ﻣﺎ ﺻـﺢ ﰲ ﺍﻟﺴـﻨﺔ »ﻭﻣﺘﻌﻨﺎ‬
‫)‪(٣‬‬
‫ﺑﺄﺳ ﻋﻨﺎ ﻭﺃﺑﺼﺎﺭﻧﺎ ﻭﻗﻮﺗﻨ ﺎ ﻣﺎ ﺃﺣﻴﻴﺘﻨﺎ ﻭﺍﺟﻌﻠﻪ ﺍﻟ ﻮﺍﺭ ﻣﻨﺎ«‬
‫ﻓﲈ ﻣﻌﻨﻰ ﻗﻮﻟﻪ »ﻭﺍﺟﻌﻠﻪ ﺍﻟﻮﺍﺭ ﻣﻨﺎ«؟‬
‫ﺍ ﻮﺍﺏ‪:‬‬
‫• ﺃﻱ ﺍﺟﻌـﻞ ﺃﺳـﲈﻋﻨﺎ ﻭﺃﺑﺼﺎﺭﻧﺎ ﻭﻗﻮﺍﺗﻨـﺎ ﻣﻼﺯﻣﺔ ﻟﻨﺎ ﺣﺘﻰ‬
‫ﺍﳌـﻮﺕ‪ ،‬ﻭﺟـﺎﺀﺕ ﻋـﲆ ﺍﳌﺒﺎﻟﻐﺔ ﻛﺄﳖـﺎ ﺗﺒﻘﻰ ﺑﻌـﺪﻩ؛ ﻷﻥ‬
‫ﺍﻟﻮﺍﺭﺙ ﻳﺒﻘﻰ ﺑﻌﺪ ﻣﻮﺕ ﻣﻮﺭﺛﻪ‪.‬‬
‫• ﻭﻗﻴﻞ‪ :‬ﺃﻱ ﺍﺣﻔﻈﻬﺎ ﰲ ﻭﺭﺛﺘﻨﺎ ﻭﺫﺭﻳﺎﺗﻨﺎ ﻣﻦ ﺑﻌﺪﻧﺎ)‪.(٤‬‬

‫)‪ (١‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٣٣٤/٩‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٤٦/٦‬‬
‫‪ ،‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٣٥٠٢‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
‫)‪ (٤‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٣٣٤/٩‬‬
 ‫ﺍﻟﻄﻔﻞ ﻭﺍ ﺴﺠﺪ‬
‫ﺍﺻﻄﺤ ﺎﺏ ﺍﻷﺏ ﻭﻟﺪ ﺇ ﺍ ﺴ ﺠﺪ ﻣﻦ ﺣﺴ ﻦ ﺍﻟ ﺑﻴﺔ ﻋ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺮﺍﻋﻲ‪:‬‬
‫• ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻔﻞ ﳑﻴﺰ ﹰﺍ ﻳﻌﻘﻞ ﻣﻌﻨﻰ ﺍﻟﺼﻼﺓ‪.‬‬ ‫‪٦٠‬‬
‫• ﺃﻥ ﳚﻌﻠﻪ ﻗﺮﻳﺒ ﹰﺎ ﻣﻨﻪ؛ ﻟﻴﻀﺒﻂ ﺣﺮﻛﺘﻪ‪.‬‬
‫• ﺃﻥ ﻳﻤﻨﻌـﻪ ﻣـﻦ ﺍﻻﻧﴫﺍﻑ ﺇﱃ ﺍﳋﻠﻒ‪ ،‬ﻭﺍﻟﺘﺸـﻮﻳﺶ ﻋﲆ‬
‫ﺍﳌﺼﻠﲔ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫• ﺃﻻ ﻳﱰﻛﻪ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻛﻴﻼ ﻳﺘﻌﺮﺽ ﻟﴩ ﺃﻭ ﻣﻜﺮﻭﻩ‪.‬‬
‫• ﺗﺼﺒﲑﻩ ﻋـﲆ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺑﺬﻛﺮ ﺍﻷﺟـﺮ‪ ،‬ﻭﻗﺮﺏ ﺍﻟﻨﻬﺎﻳﺔ‪،‬‬
‫ﻓﺈﻥ ﺷﻖ ﻋﻠﻴﻪ ﺃﺭﺷﺪﻩ ﺇﱃ ﺍﻟﺼﻼﺓ ﺟﺎﻟﺴ ﹰﺎ‪.‬‬

‫ﺧﺮﻭ ﺍ ﺮﺃﺓ ﻟﻠ ﺍﻭﻳ‬

‫ﻦ«)‪.(١‬‬ ‫»ﻻ ﻨﻌﻮﺍ ﻧﺴﺎﺀﻛﻢ ﺍ ﺴﺎﺟﺪ ﻭﺑﻴﻮ ﻦ ﺧ‬
‫• ﺍﻷﻓﻀـﻞ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﲇ ﰲ ﺑﻴﺘﻬﺎ ﺳـﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﻣﻜﺔ‬
‫ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﺍﻟﱰﺍﻭﻳﺢ ﻭﻏﲑﻫﺎ)‪.(٢‬‬
‫• ﻟﻜﻦ ﻟﻮ ﺃﺭﺍﺩﺕ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﻓﻼ ﲤﻨﻊ ﺑﴩﻭﻁ‪:‬‬
‫‪ -‬ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﳊﺠﺎﺏ‪.‬‬
‫‪ -‬ﺇﺫﻥ ﺍﻟﻮﱄ ﺃﻭ ﺍﻟﺰﻭﺝ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٩٠٠‬ﻭﻣﺴﻠﻢ )‪ (٤٤٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٥٦٧‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ )‪.(١٦١١٠٢‬‬
 ‫‪ -‬ﺃﻻ ﺗﹸﻀ ﹼﻴﻊ ﺭﻋﺎﻳﺔ ﻣﻦ ﻳﻠﺰﻣﻬﺎ ﺭﻋﺎﻳﺘﻪ‪.‬‬
‫‪ -‬ﻋﺪﻡ ﺍﻟﺘﻄﻴﺐ‪.‬‬
‫‪ -‬ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺧﺮﻭﺟﻬﺎ ﺃﻣﺮ ﳏﺮﻡ ﻛﺎﳋﻠﻮﺓ ﻣﻊ ﺍﻟﺴﺎﺋﻖ‬
‫ﺃﻭ ﻣﺰﺍﲪﺔ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫‪٦١‬‬

‫ﺩﻭﺭ ﺍﻟ ﻭﺟﺔ ﺍﻟﺼﺎ ﺔ‬

‫ﺍﳌﺆﻣﻨـﺔ ﲢﺮﺹ ﻋﲆ ﺣﺚ ﺯﻭﺟﻬﺎ ﻋـﲆ ﺍﻏﺘﻨﺎﻡ ﺭﻣﻀﺎﻥ ﺣﲔ‬
‫ﺗﺮ￯ ﻣﻨﻪ ﻏﻔﻠﺔ‪ ،‬ﻭﺗﹸﺬﻛﹼﺮﻩ ﺑﻔﻀﻞ ﻗﻴﺎﻣﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‪.‬‬
‫ﻛﺎﻧﺖ ﻋﻤـﺮﺓ ﺍﻣﺮﺃﺓ ﺣﺒﻴﺐ ﺍﻟﻌﺠﻤﻲ ﺗﻮﻗـﻆ ﺯﻭﺟﻬﺎ ﻟﻠﺼﻼﺓ‬
‫ﻟﻴـ ﹰ‬
‫ﻼ ﻭﺗﻘـﻮﻝ‪» :‬ﻗﻢ ﻳﺎ ﺭﺟـﻞ! ﻓﻘﺪ ﺫﻫـﺐ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺟـﺎﺀ ﺍﻟﻨﻬﺎﺭ‪،‬‬
‫ﻭﺑـﲔ ﻳﺪﻳـﻚ ﻃﺮﻳـﻖ ﺑﻌﻴـﺪ ﻭﺯﺍﺩ ﻗﻠﻴـﻞ‪ ،‬ﻭﻗﻮﺍﻓـﻞ ﺍﻟﺼﺎﳊـﲔ‬
‫ﻗﺪ ﺳﺎﺭﺕ ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻭﻧﺤﻦ ﻗﺪ ﺑﻘﻴﻨﺎ«)‪.(١‬‬

‫)‪ (١‬ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ )‪.(٤٠٧/١‬‬

 ‫ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ‬ ‫‪٦٢‬‬

‫ﺗﻔﺮ ﻟﻠﻌﺒﺎﺩﺓ‬
‫ﻻ ﳚﺘﻤـﻊ ﺍﻏﺘﻨـﺎﻡ ﻟﻴـﺎﱄ ﺍﻟﻌـﴩ ﻣـﻊ ﺍﻟﺼﻔـﻖ ﺑﺎﻷﺳـﻮﺍﻕ‪،‬‬
‫ﻓﻠﲈﺫﺍ ﻻ ﻧﺒﺎﺩﺭ ﺑﴩﺍﺀ ﺣﺎﺟﺎﺕ ﺍﻟﻌﻴﺪ ﻭﻏﲑﻩ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻌﴩ‬
‫ﺍﻟﻌﻈﻴﻤـﺔ؟!‬

‫ﺎ‬ ‫ﻛﺎﻟﺘﻲ ﻧﻘﻀ‬

‫)‪] (zyxwvuts‬ﺍﻟﻨﺤـﻞ‪[٩٢ :‬‬

‫ﺗﻢ ﻧﻘﻀﺘـﻪ ﺧﻴﻄ ﹰﺎ‬

‫ﻭﺍﳌﻌﻨـﻰ ﻛﺎﻣـﺮﺃﺓ ﻏﺰﻟـﺖ ﺛﻮﺑـ ﹰﺎ ﻭﺧﺎﻃﺘﻪ‪ ،‬ﻓﻠـﲈ ﹼ‬
‫ﻭﻣﺜﻠﻬﺎ ﺗﻠﻚ ﺍﻟﺘﻲ ﺍﺟﺘﻬـﺪﺕ ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ ﻣﻦ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﺧﻴﻄـ ﹰﺎ‪ .‬ﹺ‬

‫ﻓﻠـﲈ ﺣﺎﻧـﺖ ﺍﻟﻌـﴩ ﺍﻷﺧـﲑﺓ ﻭﻫـﻲ ﺍﻟﺴـﻮﻕ ﺍﻷﻛـﱪ ﻟﻸﻋﲈﻝ‬

‫ﺍﻟﺼﺎﳊﺔ ﺗﺮﻛﺘﻪ ﻭﺍﻧﺸﻐﻠﺖ ﺑﺎﻷﺳﻮﺍﻕ‪.‬‬
‫‪» :‬ﻛﺎﻥ ﷺ ﳚﺘﻬﺪ ﰲ ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ ﻣﺎ ﻻ‬ ‫ﺗﻘﻮﻝ ﻋﺎﺋﺸـﺔ‬
‫ﳚﺘﻬﺪ ﰲ ﻏﲑﻩ«)‪.(١‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١١٧٥‬‬

 ‫ﺃﺳﻮﺓ ﺣﺴﻨﺔ‬
‫ﺍﺟﺘﻬـﺪ ﻋﻠﻴـﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻓﺄﺣﻴـﺎ ﻟﻴﻠﻪ‪ ،‬ﻭﺃﻳﻘـﻆ ﺃﻫﻠﻪ‪،‬‬
‫ﻭﺗﻮﺭﻣـﺖ ﻗﺪﻣـﺎﻩ‪ ،‬ﻭﺑﻜـﻰ ﺣﺘـﻰ ﱠﺑﻞ ﳊﻴﺘـﻪ ﻭﻣﻮﺿﻊ ﺳـﺠﻮﺩﻩ‪،‬‬
‫‪٦٣‬‬ ‫ﻓﺄﻃﺎﻟﻮﺍ ﺍﻟﺼﻼﺓ ﺣﺘﻰ ﺧﺸـﻮﺍ ﻓﻮﺍﺕ‬ ‫ﻭﺍﺟﺘﻬﺪ ﻣﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺍﻟﻌﴢ ﻣﻦ‬
‫ﹼ‬ ‫ﺍﻟﺴـﺤﻮﺭ‪ ،‬ﻭﺻﻠـﻮﺍ ﺑﻌﺪﻩ ﺣﺘﻰ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻤـﺪﻭﻥ ﻋﲆ‬
‫ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ‪.‬‬

‫ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ‬
‫ﻃﺒـﺦ ﺍﻟﻄﻌـﺎﻡ ﻭﺇﺭﺳـﺎﻟﻪ ﺇﱃ ﺍﳌﺴـﺎﺟﺪ ﻓﻴـﻪ ﺃﺟـﺮ ﻋﻈﻴـﻢ‪،‬‬
‫ﺧﺼﻮﺻـ ﹰﺎ ﻭﺃﳖـﺎ ﲢـﻮﻱ ﰲ ﻫـﺬﻩ ﺍﻟﻠﻴـﺎﱄ ﺍﻟﴩﻳﻔﺔ ﻣـﻦ ﻋﺒﺎﺩ ﺍﷲ‬
‫ﺍﳌﻌﺘﻜﻔﲔ ﻭﺍﳌﺼﻠﲔ ﺍﻟﺬﻳﻦ ﳛﺼﻞ ﺍﻟﴩﻑ ﺑﺨﺪﻣﺘﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻓﻀﻞ ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻛﺒﲑ ﹰﺍ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺇﻓﻄﺎﺭ ﹰﺍ ﺃﻭ ﺳﺤﻮﺭ ﹰﺍ؟!‬
‫ﻭﻛﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻳﺄﻛﻠﻪ ﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ؟!‬

‫ﻭﻷﺻﺤﺎﺏ ﺍﻷﻋﺬﺍﺭ ﻧﺼﻴﺐ‬

‫ﻗﺪ ﻳﺼﻴﺐ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳊﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﺑﺎﻹﺣﺒﺎﻁ‪ ،‬ﻓﻴﴫﻓﻬﲈ‬
‫ﺇﱃ ﺍﻻﳖـﲈﻙ ﰲ ﺯﻳﻨﺔ ﺍﻟﺒﻴـﺖ ﻭﺍﻟﺼﻔﻖ ﺑﺎﻷﺳـﻮﺍﻕ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ‬
‫ﻫﻨﺎﻟﻚ ﻋﺒﺎﺩﺍﺕ ﻛﺜﲑﺓ ﻳﻤﻜﻨﻬﲈ ﺍﻟﻘﻴﺎﻡ ﲠﺎ ﻣﺜﻞ‪:‬‬
‫• ﺍﻟﺘﻔﻜـﺮ ﰲ ﺁﻳـﺎﺕ ﺍﷲ ﻭﺁﻻﺋـﻪ‪ ،‬ﻭﰲ ﻋﻴـﻮﺏ ﺍﻟﻨﻔـﺲ‬
‫ﻹﺻﻼﺣﻬﺎ‪.‬‬
‫• ﺫﻛﺮ ﺍﷲ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪.‬‬
 ‫ﻣﺲ ﺍﳌﺼﺤﻒ‪.‬‬
‫• ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﹼ‬
‫• ﺍﻻﺳﺘﺴﻼﻡ ﻟﻘﺪﺭ ﺍﷲ ﻓﻴﲈ ﻛﺘﺒﻪ ﻋﻠﻴﻬﺎ‪.‬‬
‫• ﺭﻋﺎﻳﺔ ﺃﻭﻻﺩ ﺍﳌﻌﺘﻤﺮﺍﺕ‪.‬‬
‫• ﺍﻟﺒﺬﻝ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺧﺪﻣﺔ ﺍﻟﺼﺎﺋﻤﲔ‪،‬‬
‫‪٦٤‬‬
‫ﻭﺗ ﹶﹶﺄ ﱡﻣﻞ ﺣﺪﻳﺚ »ﺫﻫﺐ ﺍ ﻔﻄﺮﻭﻥ ﺍﻟﻴﻮﻡ ﺑﺎﻷﺟﺮ«)‪.(١‬‬

‫ﻣﻦ ﺣﻜﻢ ﺇﺧﻔﺎﺀ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬

‫ﻣـﻦ ﹺﺣﻜﹶـﻢ ﺇﺧﻔـﺎﺀ ﻟﻴﻠـﺔ ﺍﻟﻘـﺪﺭ ﻭﺗﻨﻘﻠﻬـﺎ ﺑـﲔ ﻟﻴـﺎﱄ ﺍﻟﻌﴩ‬
‫‪-‬ﻋـﲆ ﺍﻟﺼﺤﻴـﺢ‪ -‬ﺃﻥ ﳚﺘﻬـﺪ ﺍﻟﻌﺒﺪ ﲤـﺎﻡ ﺍﻻﺟﺘﻬـﺎﺩ ﰲ ﻛﻞ ﻟﻴﻠﺔ‬
‫ﺭﺍﺟﻴﺎ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﻴﺘﺤﻘﻖ ﻟﻪ ﻗﻮﺓ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﺻﺪﻕ‬
‫ﺍﻟﺪﻋﺎﺀ ﰲ ﻛﻞ ﺍﻟﻠﻴﺎﱄ؛ ﻟﺘﻜﻮﻥ ﻋﻮﻧ ﹰﺎ ﻟﻪ ﻋﲆ ﺑﻘﻴﺔ ﻋﺎﻣﻪ‪.‬‬

‫ﻣﻦ ﺑﺮﻛﺎﺕ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬

‫)& ' ( ) *( ]ﺍﻟﺪﺧﺎﻥ‪ [٣ :‬ﻣﻦ ﺑﺮﻛﺎﲥﺎ‪:‬‬
‫• ﺍﻟﻌﻤـﻞ ﻓﻴﻬـﺎ ﺃﻓﻀـﻞ ﻣـﻦ ﻋﻤـﻞ ﺃﻟﻒ ﺷـﻬﺮ ]‪ ٨٣‬ﺳـﻨﺔ‬
‫ﻭ‪ ٤‬ﺃﺷﻬﺮ[‪.‬‬
‫• ﻓﻴﻬﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫• ﻛﺜﺮﺓ ﻧﺰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﺑﺎﳋﲑ ﻭﺍﻟﺮﲪﺔ‪.‬‬
‫• ﻣـﻦ ﻗﺎﻣﻬـﺎ »ﺇﻳﲈﻧـﺎ« ﺑﺎﷲ ﻭﺑـﲈ ﺃﻋـﺪﻩ ﻣﻦ ﺛـﻮﺍﺏ ﻷﻫﻠﻬﺎ‬
‫ﻭ»ﺍﺣﺘﺴﺎﺑﺎ« ﻟﻸﺟﺮ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‬

 ‫• ﻳﺮﺟـﻰ ﻓﻴﻬﺎ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ؛ ﻭﳍﺬﺍ ﺃﻭﴅ ﺭﺳـﻮﻝ ﺍﷲ ﷺ‬
‫ﺃﻥ ﺗﻘﻮﻝ ﻓﻴﻬﺎ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻋﻔﻮ ﺐ ﺍﻟﻌﻔﻮ‬ ‫ﻋﺎﺋﺸـﺔ‬
‫ﻓﺎﻋﻒ ﻋﻨﻲ«)‪.(١‬‬

‫‪٦٥‬‬
‫ﻼ ﻭ ﺎﺭ ﹰﺍ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﻟﻴ ﹰ‬
‫ﻣـﻦ ﻣﻈﺎﻫـﺮ ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﻌـﴩ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌـﺾ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻄﺎﻋﺔ ﻟﻴﻼ‪ ،‬ﻭﺍﻟﻜﺴـﻞ ﻭﺍﻟﻔﺘـﻮﺭ ﳖﺎﺭ ﹰﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻳﺘﺠﺎﻭﺯ ﺫﻟﻚ ﻓﻴﻨﺎﻡ ﻋﻦ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﴫ‪.‬‬
‫ﻗـﺎﻝ ﺍﺑـﻦ ﺭﺟـﺐ‪ :‬ﻗـﺎﻝ ﺍﻟﺸـﻌﺒﻲ ﰲ ﻟﻴﻠـﺔ ﺍﻟﻘـﺪﺭ‬
‫»ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ«)‪.(٢‬‬
‫ﻭﻫـﺬﺍ ﻳﻘﺘـﴤ ﺍﺳـﺘﺤﺒﺎﺏ ﺍﻻﺟﺘﻬـﺎﺩ ﰲ ﲨﻴﻊ ﺯﻣـﺎﻥ ﺍﻟﻌﴩ‬
‫ﺍﻷﻭﺍﺧﺮ ﻟﻴﻠﻪ ﻭﳖﺎﺭﻩ‪.‬‬

‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ‬

‫ﻛﺜـﲑ ﻣﻦ ﺍﳌﺴـﺎﺟﺪ ﺗﻘﺴـﻢ ﺻـﻼﺓ ﺍﻟﻠﻴـﻞ ﰲ ﺍﻟﻌـﴩ ﺍﻷﺧﲑ‬
‫ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫• ﺍﳌـﴩﻭﻉ ﺍﳊﺮﺹ ﻋـﲆ ﻛﻠﺘﺎ ﺍﻟﺼﻼﺗﲔ‪ ،‬ﻭﻣﻦ ﺷـﻖ ﻋﻠﻴﻪ‬
‫ﺍﳉﻤﻊ ﻓﺼﻼﺓ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﻓﻀﻞ‪.‬‬
‫• ﺇﺫﺍ ﺧﴚ ﺃﻻ ﻳﺴﺘﻴﻘﻆ‪ ،‬ﻓﻼ ﻳﻨﺎﻡ ﺣﺘﻰ ﻳﻨﻬﻲ ﺻﻼﺗﻪ ﻭﻳﻮﺗﺮ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٣٥١٣‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ (٣٨٥٠‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬

‫)‪ (٢‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٢٢٨‬‬
‫• ﻻ ﺑـﺄﺱ ﺃﻥ ﻳﺼـﲇ ﺍﻷﻭﱃ ﰲ ﻣﺴـﺠﺪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴـﺔ ﰲ‬
‫ﻣﺴﺠﺪ ﺁﺧﺮ‪.‬‬
‫• ﺇﺫﺍ ﺃﳖﻰ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻳﺪ ﰲ ﻣﺴﺠﺪ ﺁﺧﺮ‬
‫ﻳﺘﺄﺧﺮ ﻋﻨﻪ ﻓﻼ ﺑﺄﺱ ﺩﻭﻥ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﻮﺗﺮ‪.‬‬
‫‪٦٦‬‬
‫• ﺍﻷﻓﻀـﻞ ﺃﻥ ﻳﻜﻤﻞ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﺑﺪﺃ ﻣﻌﻪ؛‬
‫ﻟﺘﻜﺘـﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ‪ ،‬ﻭﰲ ﺍﳌﺴـﺠﺪ ﺍﻟﻮﺍﺣﺪ ﻳﻜﻮﻥ ﺍﻷﺋﻤﺔ‬
‫ﺍﳌﺘﻌﺎﻭﻧﻮﻥ ﻛﺎﻹﻣﺎﻡ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻻ ﺣﺮﺝ ﺃﻥ ﻳﻜﻤﻞ ﺍﻟﺼﻼﺓ‬
‫ﰲ ﻣﺴﺠﺪ ﺁﺧﺮ‪ ،‬ﻭﻻﺳﻴﲈ ﳌﺼﻠﺤﺔ ﴍﻋﻴﺔ‪.‬‬
‫ﻣﻦ ﺍﻧﺸـﻐﻞ ﺃﻭ ﻛﺴﻞ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻡ ﻣﻊ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻘﻴـﺎﻡ ﺍﻟﺜﺎﲏ ﻓﻼ ﻳـﱰﻙ ﺑﻘﻴﺔ ﺍﻟﺼـﻼﺓ‪ ،‬ﻭﺇﻧﲈ ﻳﺼﻠﻴﻬـﺎ ﺑﻌﺪ ﺍﻟﻘﻴﺎﻡ‬
‫ﺍﻷﻭﻝ ﻭﺣـﺪﻩ ﺃﻭ ﲨﺎﻋـﺔ ﻣـﻊ ﺑﻌﺾ ﺃﻫﻠـﻪ‪ ،‬ﻭﳚﺘﻬـﺪ ﰲ ﺗﻄﻮﻳﻠﻬﺎ‬
‫ﻳﻔﻮﺕ ﺍﻷﺟﺮ ﻭﺍﻟﻐﻨﻴﻤﺔ‪.‬‬
‫ﻭﻳﻮﺗﺮ ﻭﻻ ﱢ‬

‫ﻣﻦ ﻋﻼﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬

‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﹶﺑ ﹾﻠ ﹶﺠﺔ ‪-‬ﻣﴩﻗﺔ‪ -‬ﹸﻣﻨﲑﺓ‪ ،‬ﹶﻃﻠﻘﺔ ﻻ ﺣﺎﺭﺓ ﻭﻻ ﺑﺎﺭﺩﺓ‪،‬‬
‫ﻻ ﹸﻳﺮﻣـﻰ ﻓﻴﻬﺎ ﺑﻨﺠﻢ ﻭﻻ ﺷـﻬﺎﺏ‪ ،‬ﺗﻄﻠﻊ ﺍﻟﺸـﻤﺲ ﰲ ﺻﺒﻴﺤﺘﻬﺎ‬
‫ﺑﻴﻀﺎﺀ ﻻ ﺷﻌﺎﻉ ﳍﺎ‪ ،‬ﺃﺧﻔﺎﻫﺎ ﺍﷲ ﻋﻨﺎ ﻟﻨﺠﺘﻬﺪ ﰲ ﲢﺮﳞﺎ‪.‬‬
‫ﻭﻳﺒﺘﻌـﺪ ﺍﳌﺴـﻠﻢ ﻋـﻦ ﺍﳌﺠﺎﺯﻓﺎﺕ ﺑﺈﺭﺳـﺎﻝ ﺗﻠﻚ ﺍﻟﺮﺳـﺎﺋﻞ‬
‫ﺍﻟﺘـﻲ ﺗﻌﻴﻨﻬﺎ ﺑﻐﲑ ﺩﻟﻴـﻞ؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺗﺜﺒﻴﻂ ﻋـﻦ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻘﻴﺔ‬
‫ﺍﻟﺸـﻬﺮ‪ ،‬ﹶﻓ ﹾﻠﻨﻮﺍﺻـﻞ ﺍﻟﻌﺒـﺎﺩﺓ ﻭﺍﻟﺪﻋـﺎﺀ؛ ﻓﺈﳖـﺎ ﻟﻴﻠﺔ ﺗﻘﺴـﻢ ﻓﻴﻬﺎ‬
‫ﺍﻷﺭﺯﺍﻕ ﻭﺍﻵﺟـﺎﻝ‪.‬‬
 ‫ﺗﻌﻴ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬
‫ﻗﺎﻝ ﺍ ﺎﻓ ﺍﺑﻦ ﺣﺠﺮ ‪-‬ﺭ ﻪ ﺍﷲ‪» :-‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﰲ ﻟﻴﻠﺔ‬
‫ﻭﲢﺼـﻞ ﻟﻨﺎ ﻣﻦ ﻣﺬﺍﻫﺒﻬـﻢ ﰲ ﺫﻟﻚ ﺃﻛﺜﺮ‬
‫ﹼ‬ ‫ﺍﻟﻘـﺪﺭ ﺍﺧﺘﻼﻓـ ﹰﺎ ﻛﺜﲑ ﹰﺍ‪،‬‬
‫‪٦٧‬‬ ‫ﻣﻦ ﺃﺭﺑﻌﲔ ﻗﻮﻻ‪ ،‬ﻛﲈ ﻭﻗﻊ ﻟﻨﺎ ﻧﻈﲑ ﺫﻟﻚ ﰲ ﺳـﺎﻋﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺷﱰﻛﺘﺎ ﰲ ﺇﺧﻔﺎﺀ ﻛﻞ ﻣﻨﻬﲈ ﻟﻴﻘﻊ ﺍﳉﺪ ﰲ ﻃﻠﺒﻬﲈ«)‪.(١‬‬
‫ﻭﻗ ﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤ ‪-‬ﺭ ﻪ ﺍﷲ‪» :-‬ﺍﻟﺮﺍﺟـﺢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬
‫ﺃﻥ ﻟﻴﻠـﺔ ﺍﻟﻘﺪﺭ ﺗﻨﺘﻘﻞ ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﰲ ﻟﻴﻠﺔ ﺇﺣﺪ￯ ﻭﻋﴩﻳﻦ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﺗﻜـﻮﻥ ﰲ ﻟﻴﻠﺔ ﺛﻼﺙ ﻭﻋﴩﻳﻦ‪ ،‬ﻭﰲ ﻟﻴﻠـﺔ ﲬﺲ ﻭﻋﴩﻳﻦ‪ ،‬ﻭﰲ‬
‫ﻟﻴﻠﺔ ﺳـﺒﻊ ﻭﻋﴩﻳﻦ‪ ،‬ﻭﰲ ﻟﻴﻠﺔ ﺗﺴـﻊ ﻭﻋﴩﻳﻦ‪ ،‬ﻭﰲ ﺍﻷﺷﻔﺎﻉ ﻗﺪ‬
‫ﺗﻜﻮﻥ«)‪.(٢‬‬

‫ﺃﺭﺟﻰ ﻟﻴﻠﺔ‬
‫ﻭﺃﺭﺟـﻰ ﺍﻟﻠﻴـﺎﱄ ﻟﻠﻴﻠـﺔ ﺍﻟﻘـﺪﺭ ﻫـﻲ ﻟﻴﻠـﺔ ﺳـﺒﻊ ﻭﻋﴩﻳﻦ‪،‬‬
‫ﻭﻛﺎﻥ ﷺ ﳚﻤـﻊ ﺃﻫﻠـﻪ ﻭﻧﺴـﺎﺀﻩ ﻭﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻓﻴﻘـﻮﻡ ﲠﻢ ﺣﺘﻰ‬
‫ﺍﻟﺴﺤﺮ)‪.(٣‬‬
‫ﻗـﺎﻝ‪» :‬ﻗﻤﻨـﺎ ﻣـﻊ ﺍﻟﻨﺒﻲ ﷺ‬ ‫ﻭﻋـﻦ ﺍﻟﻨﻌـﲈﻥ ﺑـﻦ ﺑﺸـﲑ‬
‫ﰲ ﺭﻣﻀـﺎﻥ ﻟﻴﻠـﺔ ﺛـﻼﺙ ﻭﻋﴩﻳـﻦ ﺇﱃ ﺛﻠـﺚ ﺍﻟﻠﻴـﻞ ﺍﻷﻭﻝ‪،‬‬
‫ﺛـﻢ ﻗﻤﻨـﺎ ﻣﻌﻪ ﻟﻴﻠﺔ ﲬـﺲ ﻭﻋﴩﻳﻦ ﺇﱃ ﻧﺼﻒ ﺍﻟﻠﻴـﻞ‪ ،‬ﺛﻢ ﻗﻤﻨﺎ‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٦٢/٤‬‬

‫)‪ (٢‬ﳎﻤﻮﻉ ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٤٥٤/١٣‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٣٧٥‬ﻭﺍﻟﱰﻣﺬﻱ )‪ (٨٠٦‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫ﻣﻌـﻪ ﻟﻴﻠـﺔ ﺳـﺒﻊ ﻭﻋﴩﻳـﻦ ﺣﺘـﻰ ﻇﻨﻨـﺎ ﺃﻥ ﻻ ﻧـﺪﺭﻙ ﺍﻟﻔـﻼﺡ‬
‫‪ -‬ﻳﻌﻨﻲ ﺍﻟﺴـﺤﻮﺭ«)‪.(١‬‬

‫ﻫﻞ ﻳﻌﺘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ‬

‫‪٦٨‬‬
‫ﻟﻴﻠﺔ ﺍﻟﺴـﺎﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ ﻣﻦ ﺭﻣﻀـﺎﻥ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﺍﻟﺘﻲ ﺗﺮﺟﻰ‬
‫ﻓﻴﻬـﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺩﻟﻴﻞ ﻋـﲆ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﻌﻤﺮﺓ‪ ،‬ﻭﺇﻧﲈ‬
‫ﺍﻟﻔﻀـﻞ ﰲ ﺇﺣﻴﺎﺋﻬـﺎ ﺑﺎﻟﻘﻴﺎﻡ؛ ﳊﺪﻳﺚ‪» :‬ﻣﻦ ﻗ ﺎﻡ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺇﻳ ﻧ ﹰﺎ‬
‫ﻭ ﻳﻘ ﻞ‪ :‬ﻣﻦ ﺍﻋﺘﻤﺮ‬ ‫)‪(٢‬‬
‫ﻭﺍﺣﺘﺴ ﺎﺑ ﹰﺎ ﻔﺮ ﻟ ﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒ ﻪ«‬
‫‪» :‬ﻋﻤﺮﺓ ﰲ ﺭﻣﻀﺎﻥ ﺗﻌﺪﻝ ﺣﺠ ﺔ«)‪ ،(٣‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻋﻤﺮﺓ‬ ‫ﻭ ﺪﻳ‬
‫ﰲ ﻟﻴﻠﺔ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ ﺗﻌﺪﻝ ﺣﺠﺔ)‪.(٤‬‬

‫ﺍﻟﺘﻤﺴﻮﻫﺎ ﺁﺧﺮ ﻟﻴﻠﺔ‬

‫ﺇﺫﺍ ﺍﻧﺘﻬﺖ ﻟﻴﻠﺔ ﺳـﺒﻊ ﻭﻋﴩﻳﻦ ﻓﺈﻥ ﺭﻣﻀﺎﻥ ﱂ ﻳﻨﺘﻪ ﺑﻌﺪ‪،‬‬
‫ﻭﻟﻴﻠﺔ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﴩﻳﻦ ﻟﻴﻠﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺭﺑﲈ ﻛﺎﻧﺖ ﺁﺧﺮ ﻟﻴﻠﺔ‬
‫ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﷺ‪» :‬ﺍﻟﺘﻤﺴﻮﺍ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺁﺧﺮ ﻟﻴﻠﺔ«)‪،(٥‬‬
‫ﻭﺣﺪﻳﺚ ﻣﻐﻔـﺮﺓ ﺍﻟﺬﻧﻮﺏ ﻋﲆ ﻗﻴﺎﻡ ﺭﻣﻀـﺎﻥ ﻳﻘﺘﴤ ﺇﻛﲈﻟﻪ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ (١٦٠٦‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬

‫‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫)‪ (٤‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢٦٣/٥‬‬
‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢١٨٩‬ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪.(١٢٣٨‬‬
 ‫ﺇﱃ ﺁﺧـﺮ ﻟﻴﻠـﺔ‪ ،‬ﻓﺎﺳـﺘﻌﻦ ﺑﺎﷲ ﻋﲆ ﺫﻛﺮﻩ ﻭﺷـﻜﺮﻩ ﻭﺣﺴـﻦ‬
‫ﻋﺒﺎﺩﺗﻪ‪.‬‬

‫ﺍﻷﻋ ﻝ ﺑﺎ ﻮﺍﺗﻴﻢ‬
‫‪٦٩‬‬
‫ﺇﻥ ﺍﳋﻴﻞ ﺇﺫﺍ ﻗﺎﺭﺑﺖ ﳖﺎﻳﺔ ﺍﻟﺴﺒﺎﻕ ﺃﺧﺮﺟﺖ ﺃﺣﺴﻦ ﻣﺎ ﻋﻨﺪﻫﺎ‪،‬‬
‫ﻭﻣﻦ ﺃﺣﺴﻦ ﻓﻴﲈ ﺑﻘﻲ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻣﺎ ﻣﴣ‪ ،‬ﻭﺍﻟﻌﱪﺓ ﺑﻜﲈﻝ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻻ ﺑﻨﻘﺺ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻋﺪ ﻋﻠﻴﻨﺎ ﺭﻣﻀﺎﻥ ﺑﻌﺎﻓﻴﺔ ﻭﺇﻳﲈﻥ‪.‬‬

‫ﺕ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺇﻥ ﺣ‬

‫ﻗـﺪ ﻳﺘﺴـﺎﻫﻞ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﰲ ﺍﻟﻘﻴـﺎﻡ ﺑﻌﺪ ﺧﺘـﻢ ﺍﻟﻘﺮﺁﻥ ﻣﻊ‬
‫ﺍﻹﻣـﺎﻡ‪ ،‬ﻭﺣﺪﻳـﺚ »ﻣﻦ ﻗﺎﻡ ﺭﻣﻀ ﺎﻥ ﺇﻳ ﻧ ﹰﺎ ﻭﺍﺣﺘﺴ ﺎﺑ ﹰﺎ ﻔﺮ ﻟﻪ ﻣﺎ‬
‫ﺗﻘ ﺪﻡ ﻣﻦ ﺫﻧﺒﻪ« ﻳﻘﺘﴤ ﺍﺳـﺘﻴﻌﺎﺏ ﻟﻴﺎﱄ ﺍﻟﺸـﻬﺮ ﺑﺎﻟﻘﻴﺎﻡ‪ ،‬ﻓﻴﻔﻮﺕ‬
‫ﺍﳌﺘﺴـﺎﻫﻞ ﺍﻟﻔﻀـﻞ ﺍﻟـﻮﺍﺭﺩ ﺃﻭ ﻳﻨﻘـﺺ ﻣﻨﻪ‪ ،‬ﻓﻠﻴـﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ‬
‫ﺍﻟﺼﻼﺓ ﻫﻮ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻧﲈ ﺇﺣﻴﺎﺀ ﻟﻴﺎﱄ ﺍﻟﺸـﻬﺮ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻜﻮﻥ ﺁﺧﺮ ﻟﻴﻠﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ﺍﻟﺘﻲ ﹸﻳﺘﺴـﺎﻫﻞ ﻓﻴﻬﺎ ﺑﱰﻙ ﺍﻟﻘﻴﺎﻡ ﺑﻌﺪ‬
‫ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻹﻣﺎﻡ ﻫﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪.‬‬

‫ﻻ ﻳﻨﻘﺺ ﺃﺟﺮ ﺎ‬
‫ﹸﻳﺸـﻜﻞ ﻋﲆ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﻮﻟﻪ ﷺ‪» :‬ﺷﻬﺮﺍ ﻋﻴﺪ ﻻ ﻳﻨﻘﺼﺎﻥ‬
‫)‪(١‬‬
‫ﺭﻣﻀﺎﻥ ﻭﺫﻭ ﺍ ﺠﺔ«‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ‬

 ‫ﻭﻗﺪ ﻗﻴﻞ ﰲ ﻣﻌﻨﺎﻩ‪ :‬ﻻ ﻳﻨﻘﺼﺎﻥ ﲨﻴﻌ ﹰﺎ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻏﺎﻟﺒ ﹰﺎ‪.‬‬
‫ﻟﻜـﻦ ﺍﻷﺻـﺢ ﺃﻥ ﻣﻌﻨـﺎﻩ‪ :‬ﻻ ﻳﻨﻘـﺺ ﺃﺟﺮﳘـﺎ ﻭﺍﻟﺜـﻮﺍﺏ‬
‫ﺍﳌﺮﺗﺐ ﻋﻠﻴﻬﲈ؛ ﻭﺇﻥ ﻧﻘﺺ ﻋﺪﺩﳘﺎ‪.‬‬
‫ﻭﻟﺬﻟـﻚ ﻓﺈﻥ ﻣﻦ ﻧﺬﺭ ﺍﻋﺘـﻜﺎﻑ ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‬ ‫‪٧٠‬‬
‫ﻓﻠـﻢ ﻳﻜﺘﻤﻞ ﺍﻟﺸـﻬﺮ ﻓﻘﺪ ﺃﺩ￯ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﺭﻏﻢ ﺃﻧـﻪ ﱂ ﻳﻌﺘﻜﻒ ﻏﲑ‬
‫ﺗﺴﻌﺔ ﺃﻳﺎﻡ‪.‬‬
‫‪٧١‬‬ ‫ﺍﻻﻋﺘﻜﺎ‬

‫ﺍ ﻜﻤﺔ ﻣﻦ ﺍﻻﻋﺘﻜﺎ‬
‫ﺍﻋﺘﻜـﻒ ﺍﻟﻨﺒـﻲ ﷺ ﺍﻟﻌـﴩ ﺍﻷﻭﺍﺧـﺮ ﻛﻠﻬـﺎ ﻋﺒـﺎﺩﺓ ﷲ‪،‬‬
‫ﻭﲢﺮﻳـ ﹰﺎ ﻟﻠﻴﻠـﺔ ﺍﻟﻘـﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳌﺴـﻠﻢ ﺍﻋﺘـﻜﺎﻑ ﻟﻴﻠـﺔ ﻭﺍﺣﺪﺓ‬
‫ﻓﻠﻴﺪﺧﻞ ﻗﺒﻞ ﺍﳌﻐﺮﺏ ﻭﻟﻴﺨﺮﺝ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪.‬‬

‫ﺍﻷﺳﻮﺓ ﺍ ﺴﻨﺔ‬
‫ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﷺ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﴩ ﺍﻷﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ‪:‬‬

‫»ﺷ ﺪ ﻣ ﺭ « ﻓﺎﻋﺘﺰﻝ ﺍﻟﻨﺴـﺎﺀ‪» ،‬ﻭﺃﻳﻘ ﺃﻫﻠﻪ« ﻟﻠﺼﻼﺓ‪ ،‬ﻓﻠﻢ‬

‫ﻳﻜـﻦ ﻳﺪﻉ ﺃﺣﺪ ﹰﺍ ﻣﻦ ﺃﻫﻠـﻪ ﻳﻄﻴﻖ ﺍﻟﻘﻴﺎﻡ ﺇﻻ ﺃﻗﺎﻣـﻪ »ﻭﺃﺣﻴﺎ ﻟﻴﻠﻪ«‬
‫ﺑﺎﻟﺼـﻼﺓ ﻭﺍﻟﺬﻛـﺮ ﻭﺗﻼﻭﺓ ﺍﻟﻘـﺮﺁﻥ‪» ،‬ﻭﺟ ﺪ«)‪ (١‬ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺯﻳﺎﺩﺓ‬
‫ﻋـﲆ ﺍﻟﻌـﺎﺩﺓ ﻭﺍﺟﺘﻬﺪ ﻓﻴﻬﺎ ﻣـﺎ ﻻ ﳚﺘﻬﺪ ﰲ ﻏﲑﻫـﺎ‪ ،‬ﻭﺍﻋﺘﻜﻒ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺗﻔﺮﻳﻎ ﺍﻟﻘﻠﺐ ﻟﻠﺘﻔﻜﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬

 ‫ﻣﺪﺓ ﺍﻻﻋﺘﻜﺎ‬
‫ﻟﺰﻭﻡ ﺍﳌﺴﺠﺪ ﻟﻄﺎﻋﺔ ﺍﷲ ﺑﻨﻴﺔ ﺍﻻﻋﺘﻜﺎﻑ ﻋﺒﺎﺩﺓ ﻧﺒﻮﻳﺔ ﻋﻈﻴﻤﺔ‪،‬‬
‫ﻭﻻ ﺣـﺪ ﻷﻗ ﹼﻠـﻪ ﻋﻨـﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠـﲈﺀ؛ ﻓﻴﻤﻜﻨـﻪ ﺃﻥ ﻳﻌﺘﻜـﻒ ﻳﻮﻣ ﹰﺎ‪،‬‬
‫ﺃﻭ ﻟﻴﻠـﺔ‪ ،‬ﺃﻭ ﻳﻤﻜﺚ ﺻﻼﺗﲔ ﺃﻭ ﺛﻼﺛ ﹰﺎ ﰲ ﺍﳌﺴـﺠﺪ‪ ،‬ﺃﻭ ﻣﻦ ﺻﻼﺓ‬ ‫‪٧٢‬‬
‫ﺍﻟﻔﺠﺮ ﺇﱃ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺸﻤﺲ ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫»ﺍﻻﻋﺘـﻜﺎﻑ ﻫﻮ ﺍﳌﻜﺚ ﰲ ﺍﳌﺴـﺠﺪ ﻟﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﺳـﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﺍﳌﺪﺓ ﻛﺜﲑﺓ ﺃﻭ ﻗﻠﻴﻠﺔ؛ ﻷﻧﻪ ﱂ ﻳﺮﺩ ﰲ ﺫﻟﻚ ﻓﻴﲈ ﺃﻋﻠﻢ ﻣﺎ ﻳﺪﻝ‬
‫ﻋـﲆ ﺍﻟﺘﺤﺪﻳـﺪ ﻻ ﺑﻴـﻮﻡ ﻭﻻ ﺑﻴﻮﻣـﲔ ﻭﻻ ﺑﲈ ﻫﻮ ﺃﻛﺜـﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﻫـﻮ ﻋﺒـﺎﺩﺓ ﻣﴩﻭﻋﺔ ﺇﻻ ﺇﺫﺍ ﻧـﺬﺭﻩ ﺻﺎﺭ ﻭﺍﺟﺒـﺎ ﺑﺎﻟﻨﺬﺭ ﻭﻫﻮ ﰲ‬
‫ﺣﻖ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ«)‪.(١‬‬

‫ﺑﺪﺍﻳﺔ ﺍﻻﻋﺘﻜﺎ‬
‫ﺗﺒﺪﺃ ﺍﻟﻌﴩ ﺍﻷﻭﺍﺧﺮ ﺑﻐﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﻋﴩﻳﻦ ﻣﻦ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻓﺘﺪﺧـﻞ ﺣﻴﻨﺌﺬ ﻟﻴﻠﺔ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﴩﻳﻦ‪ ،‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻋﺘﻜﺎﻑ ﺍﻟﻌﴩ‬
‫ﺃﻭ ﺃﻭﳍﺎ ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﺍﳌﻌﺘﻜﻒ ﰲ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺍﳌﻐﺮﺏ‪.‬‬

‫ﺣﻘﻴﻘﺔ ﺍﻻﻋﺘﻜﺎ‬
‫ﺍﳌﻘﺼـﻮﺩ ﻣﻦ ﺍﻻﻋﺘـﻜﺎﻑ‪ :‬ﻋﻜـﻮﻑ ﺍﻟﻘﻠﺐ ﻋـﲆ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٤٤١/١٥‬‬

 ‫ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳋﻠﻖ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﻳﺼﲑ ﺍﳍﻢ ﻛﻠﻪ ﺑﻪ‪ ،‬ﻭﺍﳋﻄﺮﺍﺕ ﻛﻠﻬﺎ ﺑﺬﻛﺮﻩ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﲢﺼﻴﻞ‬
‫ﻣﺮﺍﺿﻴﻪ ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻪ)‪.(١‬‬

‫‪٧٣‬‬ ‫ﻟﻠﻤﻌﺘﻜﻔ‬
‫ﻣﻘﺼﻮﺩ ﺍﻻﻋﺘﻜﺎﻑ ﺍﻻﻧﻘﻄﺎﻉ ﻟﻠﻄﺎﻋﺔ‪ ،‬ﻭﲨﻊ ﺍﻟﻘﻠﺐ ﻋﲆ ﺍﷲ؛‬
‫ﺭﺟﺎﺀ ﺇﺩﺭﺍﻙ ﻓﻀﻞ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻟﺬﺍ ﻻﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺃﻣﻮﺭ‪:‬‬
‫• ﺍﺧﺘﻴﺎﺭ ﻣﺴـﺠﺪ ﻣﻨﺎﺳـﺐ ﳚـﺪ ﻓﻴﻪ ﺻﻼﺡ ﻗﻠﺒـﻪ ﻭﻟﻮ ﻏﲑ‬
‫ﺍﳊﺮﻣﲔ‪.‬‬
‫• ﺗـﺮﻙ ﻓﻀـﻮﻝ ﺍﻟﻄﻌـﺎﻡ ﻭﺍﻟـﻜﻼﻡ ﻭﻣﺮﺍﺳـﻼﺕ ﺍﳉـﻮﺍﻝ؛‬
‫ﻓﺬﻟﻚ ﺃﺩﻋﻰ ﻟﺮﻗﺔ ﺍﻟﻘﻠﺐ ﻭﺣﻔﻆ ﺍﻟﻮﻗﺖ‪.‬‬
‫• ﺍﻻﻋﺘـﻜﺎﻑ ﻓﺮﺻﺔ ﻟﺘﺤﺮﻱ ﺃﻭﻗـﺎﺕ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﺍﳌﺤﺎﻓﻈﺔ‬
‫ﻋﲆ ﺍﻟﺴﻨﻦ‪.‬‬
‫• ﺍﺻﻄﺤـﺎﺏ ﳾﺀ ﻣـﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴـﲑ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻟﺸـﺤﺬ‬
‫ﺍﳍﻤﺔ‪.‬‬

‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍ ﻌﺘﻜﻔ‬

‫ﺳ ﺄﻟ ﺷ ﻴﺨﻨﺎ ﻋﺒﺪ ﺍﻟﺮ ﻦ ﺍﻟ ﺍﻙ ‪-‬ﺣﻔﻈﻪ ﺍﷲ‪ -‬ﻋﻦ ﻃﻠﺐ‬
‫ﻣﻌﺘﻜ ﻒ ﰲ ﺍ ﺴ ﺠﺪ ﻃﻌﺎﻣ ﹰﺎ ﺑﺎ ﻮﺍﻝ ﻣﻦ ﺍ ﻄﻌ ﻢ ﻭﻋﻦ ﺍ ﺘﺎﺟﺮﺓ‬
‫ﺑﺎﻷﺳﻬﻢ ﻣﻦ ﺟﻬﺎﺯ ﺍ ﺤﻤﻮﻝ ﺩﻭﻥ ﺭﻓﻊ ﺻﻮﺕ‬

‫)‪ (١‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪.(٨٢/٢‬‬

‫ﻓﺄﺟـﺎﺏ‪ :‬ﺑﺄﻧـﻪ ﻻ ﳚﻮﺯ ﺫﻟـﻚ؛ ﻟﺪﺧﻮﻟﻪ ﰲ ﺍﻟﻨﻬـﻲ ﻋﻦ ﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﴩﺍﺀ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺃﺟﺎﺯ ﺍﻟﺸـﻴﺦ ﺍﻟﱪﺍﻙ ‪-‬ﺣﻔﻈﻪ ﺍﷲ‪ -‬ﺧـﺮﻭﺝ ﺍﳌﻌﺘﻜﻒ ﻣﻦ‬
‫ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﻟﻄﻠﺐ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺣﺮﺝ ﺃﻥ ﻳﺴﺘﻠﻤﻪ ﺑﻌﺪ ﺫﻟﻚ‬ ‫‪٧٤‬‬
‫ﰲ ﺍﳌﺴـﺠﺪ ﻭﻳﻌﻄـﻲ ﻋﺎﻣﻞ ﺍﳌﻄﻌﻢ ﺍﻟﺜﻤﻦ؛ ﻷﻧـﻪ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺛﺒﺖ ﰲ ﺍﻟﺴﻨﹼﺔ ﻗﻀﺎﺀ ﺍﻟﺪﱠ ﹾﻳﻦ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﳚـﻮﺯ ﻟﻠﻤﻌﺘﻜـﻒ ﺍﳋـﺮﻭﺝ ﳌﺎ ﻻ ﺑـﺪﹼ ﻟﻪ ﻣﻨﻪ ﻛﻘﻀـﺎﺀ ﺍﳊﺎﺟﺔ‬
‫ﻭﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﻭﺍﻟﻄﻌﺎﻡ ﺇﺫﺍ ﱂ ﳚﺪ ﻣﻦ ﹸﳛﴬﻩ ﻟﻪ‪.‬‬
‫ﻭﻻ ﳜـﺮﺝ ﻣـﻦ ﺍﳌﺴـﺠﺪ ﻟﻐـﲑ ﺣﺎﺟﺔ‪ ،‬ﻭﻟـﻮ ﻟﻌﻴـﺎﺩﺓ ﻣﺮﻳﺾ‬
‫ﺃﻭ ﺍﺗﹼﺒﺎﻉ ﺟﻨﺎﺯﺓ ﺇﻻ ﺇﺫﺍ ﺍﺷﱰﻁ‪.‬‬
‫ﻭﻻ ﻳﺒﻄﻞ ﺍﻻﻋﺘﻜﺎﻑ ﺑﺎﻻﺣﺘﻼﻡ‪.‬‬

‫ﻣﺴﺎﺋﻞ ﻟﻠﻤﻮﻇﻒ ﺍ ﻌﺘﻜﻒ‬

‫ﺍﻋﺘﻜﺎ ﺍ ﻮﻇﻒ‪:‬‬
‫• ﳛﺴﻦ ﺑﺎﳌﻮﻇﻒ ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺇﺟﺎﺯﺗﻪ ﻟﻴﺴﺘﺜﻤﺮﻫﺎ ﰲ‬
‫ﺇﺻﻼﺡ ﻗﻠﺒﻪ ﺑﺎﻻﻋﺘﻜﺎﻑ‪.‬‬
‫• ﺍﺷـﱰﺍﻁ ﺍﳋﺮﻭﺝ ﻣـﻦ ﺍﳌﻌﺘﻜﻒ ﻷﺟﻞ ﺍﻟـﺪﻭﺍﻡ ﳑﺎ ﻳﺘﻨﺎﰱ‬
‫ﻣﻊ ﻣﻘﺼﻮﺩ ﺍﻻﻋﺘﻜﺎﻑ‪.‬‬
‫• ﻻ ﳚـﻮﺯ ﺍﻻﻋﺘـﻜﺎﻑ ﺇﺫﺍ ﻛﺎﻥ ﻧﻈـﺎﻡ ﺍﻟﻌﻤـﻞ ﺃﻭ ﻣﺼﻠﺤﺘﻪ‬
‫ﻻ ﻳﺴﻤﺤﺎﻥ ﺑﺬﻟﻚ‪.‬‬
 ‫• ﻟﻪ ﺃﻥ ﻳﻌﺘﻜﻒ ﻟﻴﻠﺔ ﻛﺎﻣﻠﺔ ﺗﺒﺪﺃ ﻣﻦ ﻏﺮﻭﺏ ﺍﻟﺸـﻤﺲ ﺇﱃ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠـﺮ‪ ،‬ﻭﺇﺟﺎﺯﺓ ﳖﺎﻳﺔ ﺍﻷﺳـﺒﻮﻉ ﻓﺮﺻﺔ ﳌﻦ ﺃﺭﺍﺩ‬
‫ﺍﻋﺘﻜﺎﻑ ﻳﻮﻡ ﻛﺎﻣﻞ‪.‬‬

‫‪٧٥‬‬ ‫ﻣﺜﻞ ﺍ ﻌﺘﻜﻒ‬

‫ﻗـﺎﻝ ﻋﻄـﺎﺀ ﺍﳋﺮﺍﺳـﺎﻧﻰ‪» :‬ﻣﺜﻞ ﺍﳌﻌﺘﻜـﻒ ﻛﻤﺜﻞ ﻋﺒـﺪ ﺃﻟﻘﻰ‬
‫ﻧﻔﺴـﻪ ﺑـﲔ ﻳﺪﻱ ﺭﺑـﻪ ﺛﻢ ﻗـﺎﻝ‪ :‬ﺭﺏ ﻻ ﺃﺑﺮﺡ ]ﻻ ﺃﻓـﺎﺭﻕ ﻣﻜﺎﲏ[‬
‫ﺣﺘﻰ ﺗﻐﻔﺮ ﱄ‪ ،‬ﺭﺏ ﻻ ﺃﺑﺮﺡ ﺣﺘﻰ ﺗﺮﲪﻨﻲ«)‪.(١‬‬

‫ﻳ ﺎ ﺭﺏ ﻋﺒ ﺪﻙ ﻗ ﺪ ﺃﺗ ﺎﻙ‬
‫ﻭﻗ ﺪ ﺃﺳ ﺎﺀ ﻭﻗ ﺪ ﻫﻔ ﺎ‬
‫ﺣﻴ ﺎ‬ ‫ﻣﻨ ﻚ‬ ‫ﻳﻜﻔﻴ ﻪ‬
‫ﻣ ﻦ ﺳ ﻮﺀ ﻣ ﺎ ﻗ ﺪ ﺃﺳ ﻠﻔﺎ‬
‫ﺍﻟﺬﻧ ﻮﺏ‬ ‫ﻞ ﺍﻟﺬﻧ ﻮﺏ ﻋ‬
‫ﺎﺕ ﻭﺃﺳ ﺮﻓﺎ‬ ‫ﺍﻟ ﻤﻮﺑﻘ‬
‫ﻭﻗ ﺪ ﺍﺳ ﺘﺠﺎﺭ ﺑﺬﻳ ﻞ ﻋﻔ ﻮﻙ‬
‫ﻣﻠﺤﻔ ﺎ‬ ‫ﻋﻘ ﺎﺑ ﻚ‬ ‫ﻣﻦ‬
‫ﻳ ﺎ ﺭﺏ ﻓﺎﻋ ﻒ ﻭﻋﺎﻓ ﻪ‬
‫ﻣ ﻦ ﻋﻔ ﺎ‬ ‫ﺃﻭ‬ ‫ﻓ ﻧ‬

‫)‪ (١‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ )‪.(٤٢٦/٣‬‬

 ‫ﺍﻋﺘﻜﺎ ﺍﻟﻨﺴﺎﺀ‬
‫ﻟﻠﻤﺴﻠﻤﺔ ﺃﻥ ﺗﻌﺘﻜﻒ ﺑﴩﻭﻁ‪:‬‬
‫• ﺃﻥ ﻳﺄﺫﻥ ﺯﻭﺟﻬﺎ ﺃﻭ ﻭﻟﻴﻬﺎ‪.‬‬
‫• ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺠﺪ ﻣﻬﻴﺌ ﹰﺎ ﻣﻦ ﺣﻴﺚ ﱢ‬
‫ﺍﻟﺴ ﹾﱰ ﻭﺍﻷﻣﺎﻥ‪.‬‬ ‫‪٧٦‬‬
‫• ﺃﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﺧﺼﻮﺻ ﹰﺎ ﺑﺎﻟﻠﻴﻞ‪.‬‬
‫• ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺍﻋﺘﻜﺎﻓﻬﺎ ﺗﻀﻴﻴﻊ ﳊﻖ ﺯﻭﺟﻬﺎ ﺃﻭ ﺃﻭﻻﺩﻫﺎ‪.‬‬
‫• ﺇﺫﺍ ﺃﻣﺮﻫﺎ ﺯﻭﺟﻬﺎ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺍﳌﻌﺘﻜﻒ ﻟﺰﻣﻬﺎ ﻃﺎﻋﺘﻪ‪.‬‬
‫• ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪.‬‬
‫• ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻜﺎﻣﲑﺍﺕ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫• ﺍﻹﺧﻼﺹ ﻭﻋﺪﻡ ﺍﻟﺘﺒﺎﻫﻲ‪.‬‬
‫‪٧٧‬‬ ‫ﺭﻣﻀﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ‬

‫ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‬
‫ﺍﻟﺘﺪﺑـﺮ ﻣﻔﺘـﺎﺡ ﺣﻴـﺎﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣـﻦ ﹸﻭ ﹼﻓﻖ ﻟﺘﺪﺑﺮ ﺍﻟﻘـﺮﺁﻥ ﻓﻘﺪ‬
‫ﺃﻣﺴـﻚ ﺑﺄﻋﻈﻢ ﻣﻔﺎﺗﻴﺢ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻻ ﳾﺀ ﺃﻧﻔﻊ ﻟﻠﻘﻠﺐ ﻣﻦ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺘﺪﺑﺮ ﻭﺗﻔﻜﺮ‪.‬‬
‫ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ‪» :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴﻊ ﺍﳌﺆﻣﻦ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﻐﻴﺚ‬
‫ﺭﺑﻴﻊ ﺍﻷﺭﺽ«)‪.(١‬‬

‫ﻛﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬

‫ﹶﺗ ﹶﻌ ﱠﻮ ﹶﺩ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺘﻌﺠﺐ ﺃﺻﺤﺎﺑﻪ ﻭﺳـﺄﻟﻮﻩ‬
‫ﻛﻴﻒ ﲡﺪ ﺍﻟﻮﻗﺖ؟‬
‫ﻓﻘـﺎﻝ‪ :‬ﺃﺩﺧـﻞ ﺍﳌﺴـﺠﺪ ﻗﺒـﻞ ﺍﻷﺫﺍﻥ ﺑﻨﺼـﻒ ﺳـﺎﻋﺔ‪ ،‬ﻓﺄﻗﺮﺃ‬
‫ﻓﻴﻬـﺎ ﺟـﺰﺀ ﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻼ ﻭﺑﻌـﺪ ﺍﻷﺫﺍﻥ ﺃﺑـﺪﺃ ﰲ ﻗﺮﺍﺀﺓ ﺟـﺰﺀ ﺁﺧﺮ ﺣﺘﻰ‬
‫ﺗﻘـﺎﻡ ﺍﻟﺼـﻼﺓ ﻭﺑﻌﺪ ﺍﻟﺼـﻼﺓ ﺃﻛﻤﻞ ﻣـﺎ ﺗﺒﻘﻰ ﻣﻦ ﺍﳉـﺰﺀ ﺍﻟﺜﺎﲏ‪،‬‬

‫)‪ (١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(٣٥٨/٢‬‬

‫ﻓﻬﺬﺍﻥ ﺟﺰﺀﺍﻥ‪ ،‬ﻭﺃﻓﻌﻞ ﺫﻟﻚ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻛﻠﻬﺎ‪ ،‬ﻓﻴﺼﲑ‬
‫ﺍﳌﺠﻤﻮﻉ ﻋﴩﺓ ﺃﺟﺰﺍﺀ ﰲ ﺍﻟﻴﻮﻡ ﻓﺄﺧﺘﻤﻪ ﻛﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﺭﻣﻀﺎﻥ ﺷﻬﺮ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪٧٨‬‬
‫ﻣﺪﺍﺭﺳﺎﺕ ﻗﺮﺁﻧﻴﺔ‬
‫ﻣـﻦ ﺃﻭﱃ ﻣﺸـﺎﺭﻳﻊ ﺗﺰﻛﻴـﺔ ﺍﻟﻨﻔﺲ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ﻣﺪﺍﺭﺳـﺔ‬
‫ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﻳﻠﻘﻰ ﺍﻟﻨﺒﻲ ﷺ ﻛﻞ ﻟﻴﻠﺔ‬
‫ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﻴﺪﺍﺭﺳﻪ ﺍﻟﻘﺮﺁﻥ)‪.(١‬‬
‫ﻭﻣـﺎ ﺃﺣﺴـﻦ ﻣﺪﺍﺭﺳـﺔ ﺍﳌﺆﻣﻨـﺔ ﺍﻟﻘـﺮﺁﻥ ﻣـﻊ ﺃﴎﲥـﺎ‬
‫ﺃﻭ ﺃﺧـﺖ ﳍـﺎ ﰲ ﺍﷲ؛ ﺗﻨﺸـﻴﻄﺎ ﻟﻠﻨﻔـﺲ ﻭﺗﺜﺒﻴﺘـ ﹰﺎ ﳍﺎ ﻋـﲆ ﺍﳋﲑ‪،‬‬
‫ﻭﺯﻳـﺎﺩﺓﰲﺍﻟﻔﺎﺋـﺪﺓ‪.‬‬

‫ﺗﻮﺯﻳﻊ ﺍ ﺄﻛﻮﻻﺕ ﻭﺍ ﴩﻭﺑﺎﺕ ﻋﻨﺪ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺪﻋﺔ‬

‫ﱂ ﻳﺜﺒـﺖ ﻋـﻦ ﺍﻟﻨﺒـﻲ ﷺ ﻭﻻ ﻋـﻦ ﺃﺣـﺪ ﻣـﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﻻ ﻋـﻦ ﺍﻟﺘﺎﺑﻌـﲔ ﻭﻻ ﺃﺋﻤـﺔ ﺍﻟﺴـﻠﻒ ﻓﻴـﲈ ﻧﻌﻠﻢ ﺃﳖﻢ ﻛﺎﻧـﻮﺍ ﺇﺫﺍ‬
‫ﺧﺘﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻳﻮﺯﻋﻮﻥ ﺍﳌﺄﻛﻮﻻﺕ ﻭﺍﳌﴩﻭﺑﺎﺕ‬
‫ﻭﺍﳊﻠﻮﻳﺎﺕ ﻭﻳﻠﺘﺰﻣﻮﻥ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﺑﺪﻋﺔ ﻣﺴـﺘﺤﺪﺛﺔ ﰲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻟﻜﻮﳖـﺎ ﻋﻘـﺐ ﻋﺒﺎﺩﺓ ﻗـﺪ ﻓﻌﻠﺖ ﻣـﻦ ﺃﺟﻠﻬـﺎ ﻭﻭﻗﺘـﺖ ﺑﻮﻗﺘﻬﺎ‪،‬‬
‫ﻭﻛﻞ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﻓﻬﻲ ﺿﻼﻟﺔ)‪.(٢‬‬

‫‪.‬‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٤٨٩/٢‬‬
 ‫ﻻ‬
‫ﻣـﻦ ﺑـﺪﺃﺕ ﺑﻘـﺮﺍﺀﺓ ﻛﺘـﺎﺏ ﺍﷲ ﻟﺘﺨﺘﻤﻪ ﰲ ﺭﻣﻀـﺎﻥ ﻓﺄﺻﺎﲠﺎ‬
‫ﺍﳊﻴـﺾ ﻗﺒـﻞ ﳖﺎﻳﺘـﻪ‪ ،‬ﻓﻼ ﺑـﺄﺱ ﻋﻠﻴﻬـﺎ ﰲ ﺇﲤـﺎﻡ ﺧﺘﻤﺘﻬـﺎ ﺃﺛﻨﺎﺀ‬
‫‪٧٩‬‬ ‫ﺍﳊﻴﺾ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﺍﳌﺼﺤﻒ‬
‫ﻓﻠﻬـﺎ ﺫﻟﻚ ﺑـﴩﻁ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣـﻦ ﻭﺭﺍﺀ ﺣﺎﺋـﻞ ﻛﺎﻟﻘﻔﺎﺯﻳﻦ‬
‫ﻭﻧﺤﻮﳘﺎ)‪.(١‬‬

‫ﻳﻘﻈﺔ ﻗﻠﺐ‬
‫ﻛﻠـﲈ ﺗﻌـﺪﺩﺕ ﺍﻟﻨﻴـﺎﺕ ﻭﻛﺜـﺮﺕ ﻛﺎﻥ ﺍﻟﻌﻤـﻞ ﺃﻋﻈـﻢ‪،‬‬
‫ﻭﰲ ﺍﳊﺪﻳـﺚ »ﻭﺇﻧ ﻟﻜﻞ ﺍﻣ ﺮ ﻣﺎ ﻧ ﻮ￯«)‪ ،(٢‬ﻭﻗـﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﳚﺘﻤﻊ ﻓﻴﻬﺎ ﻋﺪﺓ ﻣﻘﺎﺻﺪ ﻭﻧﻴﺎﺕ ﻣﻨﻬﺎ‪:‬‬
‫• ﺗﻜﺜـﲑ ﺍﳊﺴـﻨﺎﺕ‪ ،‬ﻓﺎﳊـﺮﻑ ﺑﺤﺴـﻨﺔ ﻭﺍﳊﺴـﻨﺔ ﺑﻌـﴩ‬
‫ﺃﻣﺜﺎﳍﺎ‪.‬‬
‫• ﻃﻠـﺐ ﺍﻟﺸـﻔﺎﻋﺔ »ﺍﻟﻘ ﺮﺁﻥ ﻭﺍﻟﺼﻴ ﺎﻡ ﻳﺸ ﻔﻌﺎﻥ ﻟﻠﻌﺒﺪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ«)‪.(٣‬‬
‫• ﺍﻟﺬﻛﺮ ﻭﺍﳌﻨﺎﺟﺎﺓ‪.‬‬
‫• ﺍﳌﺴﺄﻟﺔ ﻭﺍﻟﺪﻋﺎﺀ‪.‬‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٦١/٦‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ‪.‬‬
‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﲪـﺪ )‪ (٦٥٨٩‬ﻣـﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪.(٣٨٨٢‬‬
‫• ﺭﻓـﻊ ﺍﻟﺪﺭﺟـﺎﺕ ﰲ ﺍﳉﻨـﺔ »ﻓ ﻥ ﻣﻨ ﻟﺘ ﻚ ﻋﻨ ﺪ ﺁﺧ ﺮ ﺁﻳﺔ‬
‫ﺗﻘﺮ ﻫﺎ«)‪.(١‬‬
‫• ﺍﻻﺳﺘﺸﻔﺎﺀ‪(z y x w v u t):‬‬
‫]ﺍﻹﴎﺍﺀ‪.[٨٢ :‬‬
‫‪٨٠‬‬
‫• ﻃﻤﺄﻧﻴﻨـﺔ ﺍﻟﻘﻠـﺐ‪(å ä ã â á) :‬‬
‫]ﺍﻟﺮﻋﺪ‪.[٢٨ :‬‬
‫• ﺍﻟﻌﻠـﻢ ﻭﻃﻠـﺐ ﺍﳋﲑﻳـﺔ‪» :‬ﺧ ﻛ ﻢ ﻣ ﻦ ﺗﻌﻠ ﻢ ﺍﻟﻘ ﺮﺁﻥ‬
‫ﻭﻋﻠﻤﻪ«)‪.(٢‬‬
‫ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﻌﻤﻞ‪] (G F) :‬ﺹ‪.[٢٩ :‬‬ ‫•‬
‫ﻗـﺎﻝ ﳛﻴـﻰ ﺑـﻦ ﺃﰊ ﻛﺜـﲑ ﺭﲪـﻪ ﺍﷲ‪» :‬ﺗﻌﻠﻤـﻮﺍ ﺍﻟﻨﻴـﺔ‪ ،‬ﻓﺈﳖـﺎ‬
‫ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﻞ«)‪.(٣‬‬

‫‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (٢٩١٤) (١٤٦٤‬ﻣـﻦ ﺣﺪﻳـﺚ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻋﻤـﺮﻭ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٥٠٢٧‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﲈﻥ ‪.‬‬
‫)‪ (٣‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(٧٠/٣‬‬
‫‪٨١‬‬ ‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬

‫ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‬
‫ﹶﻓ ﹶﺮﺽ ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ؛ ﹸﻃﻬـﺮﺓ ﻟﻠﺼﺎﺋﻢ ﻭﻃﻌﻤﺔ‬
‫ﻟﻠﻤﺴـﺎﻛﲔ‪ ،‬ﻓﺘﺠـﺐ ﻋﲆ ﻛﻞ ﻣﺴـﻠﻢ ﺻﺎﻡ ﺃﻭ ﱂ ﻳﺼـﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻋﻨـﺪﻩ ﻣـﺎ ﻳﺰﻳـﺪ ﻋﻦ ﻗﻮﺗـﻪ ﻭﻗـﻮﺕ ﻋﻴﺎﻟـﻪ ﻭﺣﺎﺟﺘﻪ ﻳـﻮﻡ ﺍﻟﻌﻴﺪ‪،‬‬
‫ﻭﻫﻲ ﺻﺎﻉ ﻣﻦ ﻗﻮﺕ ﺍﻟﺒﻠﺪ ‪-‬ﺛﻼﺛﺔ ﻛﻴﻠﻮ ﺟﺮﺍﻡ ﺗﻘﺮﻳﺒ ﹰﺎ‪.-‬‬

‫ﻭﻣﻦ ﻠﺔ ﺃﺣﻜﺎﻣﻬﺎ‪:‬‬
‫• ﻻ ﳚﻮﺯ ﺇﺧﺮﺍﺟﻬﺎ ﻧﻘﺪﺍ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫• ﳜﺮﺟﻬـﺎ ﺍﳌﺴـﻠﻢ ﻋـﻦ ﻧﻔﺴـﻪ ﻭﻋﻤـﻦ ﻳﻌﻮﳍـﻢ ﻛﺎﻟﺰﻭﺟﺔ‬
‫ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﳜﺮﺟﻮﻫﺎ ﻋﻦ ﺃﻧﻔﺴﻬﻢ‪.‬‬
‫• ﻭﺗﺴﺘﺤﺐ ﻋﻦ ﺍﳉﻨﲔ‪.‬‬
‫• ﻻ ﺗﺴـﻘﻂ ﻋﻦ ﺍﳌﺪﻳﻦ ﻭﻻ ﺍﻟﻔﻘـﲑ ﺇﺫﺍ ﻛﺎﻥ ﻟﺪﻳﻪ ﻣﺎ ﻳﺰﻳﺪ‬
‫ﻋﻦ ﺣﺎﺟﺘﻪ ﻭﻋﻴﺎﻟﻪ ﻳـﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻟﻪ ﺇﺧﺮﺍﺟﻬﺎ ﳑﺎ ﺟﺎﺀﻩ‬
‫ﻣـﻦﺯﻛﺎﺓ‪.‬‬
‫• ﲣـﺮﺝ ﻣـﻦ ﺍﻟﻘـﻮﺕ ﻛﺎﻷﺭﺯ ﻭﺍﻟﻘﻤـﺢ ﻭﻣـﺎ ﺻﻨـﻊ ﻣﻨﻬﲈ‬
‫ﻛﺎﳌﻜﺮﻭﻧﺔ ﻭﺍﻟﺪﻗﻴﻖ ﺇﺫﺍ ﺑﻠﻎ ﺛﻼﺛﺔ ﻛﻴﻠﻮ ﺟﺮﺍﻡ‪.‬‬
‫• ﳚﻮﺯ ﺩﻓﻊ ﺃﻛﺜﺮ ﻣﻦ ﻓﻄﺮﺓ ﻟﻮﺍﺣﺪ‪ ،‬ﻛﲈ ﳚﻮﺯ ﺗﻘﺴﻴﻢ ﺍﻟﻔﻄﺮﺓ‬
‫ﺍﻟﻮﺍﺣـﺪﺓ ﻋﲆ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ؛ ﻭﻳﺴـﺘﺤﺐ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ‬
‫‪٨٢‬‬
‫ﺃﺟﻮﺩ ﻭﺃﻧﻔﻊ ﻣﺎ ﳚﺪ‪.‬‬
‫• ﲣـﺮﺝ ﰲ ﺍﻟﺒﻠـﺪ ﺍﻟـﺬﻱ ﻭﺟﺒﺖ ﻋﻠﻴـﻪ ﻓﻴﻪ‪ ،‬ﻭﳚـﻮﺯ ﻧﻘﻠﻬﺎ‬
‫ﻟﻠﺤﺎﺟﺔ ﻛﲈ ﻟﻮ ﱂ ﳚﺪ ﻓﻴﻪ ﻓﻘﺮﺍﺀ‪.‬‬
‫• ﻳﺴﺘﺤﺐ ﺇﺧﺮﺍﺟﻬﺎ ﺻﺒﺎﺡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﳚﻮﺯ‬
‫ﻟﻴﻠﺘﻪ ﻭﻗﺒﻠﻪ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﲔ‪.‬‬
‫• ﳚﻮﺯ ﺃﻥ ﹸﻳ ﹶﻮﻛ ﹶﱢﻞ ﺛﻘﺔ ﺑﴩﺍﺋﻬﺎ ﺃﻭ ﺗﻔﺮﻳﻘﻬﺎ‪.‬‬
‫ﺃﺧﺮ ﺍﻟﺸﺨﺺ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﻭﻗﺘﻬﺎ ﻭﻫﻮ ﺫﺍﻛﺮ ﹶﺃﺛﹺ ﹶﻢ‪،‬‬
‫• ﺇﺫﺍ ﹼ‬
‫ﻭﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻊ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫• ﺗﹸﻌﻄـﻰ ﻟﻠﻔﻘـﺮﺍﺀ ﻭﺍﳌﺴـﺎﻛﲔ ﻣـﻦ ﺍﳌﺴـﻠﻤﲔ؛ ﻭﻻ ﺗﻌﻄﻰ‬
‫ﻟﻠﻤﺸﺎﺭﻳﻊ ﺍﳋﲑﻳﺔ‪.‬‬

‫ﺍﻟﺘ ﻉ ﻋﻦ ﺍﻟ‬
‫ﻭﺇﺫﺍ ﺗﱪﻉ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺳﺎﺋﻖ ﻭﺧﺎﺩﻣﺔ ﻭﻧﺤﻮﳘﺎ‬
‫ﱪﻉ ﻟﻪ ﺇﺫﺍ ﺭﴈ ﺑﺬﻟﻚ‪.‬‬
‫ﱪﻉ ﻭﺗﱪﺃ ﺫﻣﺔ ﺍﳌﺘ ﱠ‬
‫ﻳﺆﺟﺮ ﺍﳌﺘ ﱢ‬
‫‪٨٣‬‬ ‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍ ﺎﻝ‬

‫ﳏﺎﺫﻳﺮ ﰲ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬

‫ﻻ ﺗـﴫﻑ ﺍﻟﺰﻛﺎﺓ ﰲ ﺗﻔﻄـﲑ ﺍﻟﺼﺎﺋﻤﲔ؛ ﻷﻧﻪ ﳚﺐ ﺇﻋﻄﺎﺅﻫﺎ‬
‫ﻟﻠﻔﻘـﲑ‪ ،‬ﻭﺑﻌﺾ ﻣـﻦ ﹸﻳﻔﻄـﺮ ﻻ ﻳﻜﻮﻥ ﻓﻘـﲑ ﹰﺍ‪ ،‬ﻭﻻ ﺗﹸﻌﻄـﻰ ﻟﻴﺘﻴﻢ‬
‫ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻘﲑ ﹰﺍ؛ ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻏﻨ ﹼﻴ ﹰﺎ ﺑﺈﺭﺙ‪ ،‬ﻭﺍﳋﺎﺩﻣﺔ ﻭﺍﻟﺴﺎﺋﻖ‬
‫ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﺤﻘﺎﻗﻬﲈ‪ ،‬ﻭﻋﺪﻡ ﻗﺼﺪ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺰﻛﻲ ﺑﺬﻟﻚ‪.‬‬

‫ﺯﻛﺎﺓ ﺍﻟﺮﺍﺗﺐ‬
‫ﻟﻠﺮﺍﺗﺐ ﺣﺎﻻﻥ‪:‬‬
‫• ﺃﻥ ﹸﻳﴫﻑ ﻛﻠﻪ ﺃﻭﻻﹰ ﺑﺄﻭﻝ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻪ‪.‬‬
‫• ﺃﻥ ﻳﺪﺧـﺮ ﻣﻨﻪ ﻣﺎ ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻓﺄﺣﺴـﻦ‬
‫ﻃﺮﻳﻘـﺔ ﻟﺰﻛﺎﺗـﻪ ﺃﻥ ﳚﻌﻞ ﺑﺪﺍﻳـﺔ ﺍﳊﻮﻝ ﻣـﻦ ﺃﻭﻝ ﻧﺼﺎﺏ‬
‫ﺍﺩﺧـﺮﻩ‪ ،‬ﺛﻢ ﳜـﺮﺝ ﺯﻛﺎﺓ ﺍﳉﻤﻴﻊ ﻋﻨﺪ ﲤـﺎﻡ ﺍﳊﻮﻝ‪ ،‬ﻓﲈ ﺗﻢ‬
‫ﺣﻮﻟﻪ ﻳﻜﻮﻥ ﻗﺪ ﺃﺩ￯ ﺯﻛﺎﺗﻪ ﰲ ﻭﻗﺘﻬﺎ ﻭﻣﺎ ﱂ ﻳﺘﻢ ﻳﻜﻮﻥ ﻗﺪ‬
‫ﻋﺠﻞ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺗﻌﺠﻴﻞ ﺍﻟﺰﻛﺎﺓ ﻻ ﺑﺄﺱ ﺑﻪ)‪.(١‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ )‪.(٢٨٠/٩‬‬

 ‫ﻧﻴﺔ ﺍﻟ ﻛﺎﺓ‬
‫ﻣﻦ ﴍﻭﻁ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﺇﺧﺮﺍﺟﻬﺎ؛ ﻓﻼ ﳚﺰﺉ ﺃﻥ ﳛﺘﺴﺐ‬
‫ﻣـﺎ ﺃﺧﺮﺟﻪ ﺳـﺎﺑﻘ ﹰﺎ ﺑﻨﻴﺔ ﺻﺪﻗﺔ ﻋـﲆ ﺃﻧﻪ ﺯﻛﺎﺓ‪ ،‬ﻭﳚـﺐ ﺇﺧﺮﺍﺟﻬﺎ‬
‫ﻋـﲆ ﺍﻟﻔـﻮﺭ ﺇﺫﺍ ﺣﺎﻝ ﺍﳊـﻮﻝ ]ﻭﻫﻮ ﹶﺳـﻨﹶﺔ ﻫﺠﺮﻳـﺔ ﻻ ﻣﻴﻼﺩﻳﺔ[‪،‬‬ ‫‪٨٤‬‬
‫ﻭﳚﻮﺯ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻞ ﲤﺎﻡ ﺍﳊﻮﻝ ﺑﺎﻟﻨﻴﺔ‪.‬‬

‫ﺯﻛﺎﺓ ﺍﻟﻌﻘﺎﺭﺍﺕ‬
‫ﺯﻛﺎﺓ ﺍﻟﻌﻘﺎﺭﺍﺕ‪:‬‬
‫• ﺍﳌﻌﺪﺓ ﻟﻠﺴﻜﻨﻰ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪.‬‬
‫• ﺍﳌﻌـﺪﺓ ﻟﻺﳚـﺎﺭ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬـﺎ‪ ،‬ﺑـﻞ ﰲ ﺃﺟﺮﲥـﺎ ﺇﺫﺍ ﺣـﺎﻝ‬
‫ﺍﳊﻮﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﲆ ﻣﺎ ﺑﻘﻲ ﻣﻨﻬﺎ‪.‬‬
‫• ﺍﳌﻌﺪﺓ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﺯﻛﺎﺓ‪.‬‬
‫ﻣﻦ ﺗﺮﺩﺩ ﺑﲔ ﺟﻌﻠﻬﺎ ﻟﻠﺴﻜﻨﻰ ﺃﻭ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ‬
‫ﳚﺰﻡ ﻭﻟﻮ ﻣﺮ ﻋﻠﻴﻬﺎ ﺍﳊﻮﻝ)‪.(١‬‬

‫ﺍﻟﻌﻘﺎﺭ ﺍ ﻨ ﻭﻉ ﺍ ﻠﻜﻴﺔ‬
‫ﺍﻟﻌﻘـﺎﺭ ﺍﻟﺬﻱ ﻧﺰﻋﺖ ﻣﻠﻜﻴﺘﻪ ﻭﺗﻢ ﺗﻘﺪﻳﺮ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﻟﻜﻪ‬
‫ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻗﺒﻀﻬﺎ ﺑﺴﺒﺐ ﻏﲑ ﻋﺎﺋﺪ ﺇﻟﻴﻪ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺣﺘﻰ‬
‫ﻳﻘﺒﺾ ﻗﻴﻤﺘﻪ ﻭﻳﺴﺘﻘﺒﻞ ﲠﺎ ﺣﻮﻻﹰ ﺟﺪﻳﺪ ﹰﺍ‪] .‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ ‪.[٤١/ ١٤‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٧٦١/٤١‬‬

 ‫ﺯﻛﺎﺓ ﺍﻷﺳﻬﻢ‬
‫ﺍﻷﺻـﻞ ﺃﻥ ﺍﻟـﺬﻱ ﳜﺮﺝ ﺯﻛﺎﺓ ﺍﻟﺴـﻬﻢ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺴـﻬﻢ‬
‫ﻧﻔﺴـﻪ؛ ﻷﻧﻪ ﺍﳌﺎﻟـﻚ ﻟﻪ‪ ،‬ﻭﲣﺮﺟﻬـﺎ ﺇﺩﺍﺭﺓ ﺍﻟﴩﻛـﺔ ﻧﻴﺎﺑﺔ ﻋﻨﻬﻢ ﰲ‬
‫‪٨٥‬‬ ‫ﺃﺣﻮﺍﻝ ﺃﺭﺑﻊ‪:‬‬
‫• ﺇﺫﺍ ﻧﺺ ﰲ ﻧﻈﺎﻣﻬﺎ ﺍﻷﺳﺎﳼ ﻋﲆ ﺫﻟﻚ‪.‬‬
‫• ﺇﺫﺍ ﺻﺪﺭ ﺑﻪ ﻗﺮﺍﺭ ﻣﻦ ﺍﳉﻤﻌﻴﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ‪.‬‬
‫• ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﻧﻮﻥ ﺍﻟﺪﻭﻟﺔ ﻳﻠﺰﻡ ﺍﻟﴩﻛﺎﺕ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫• ﺇﺫﺍ ﺣﺼـﻞ ﺗﻔﻮﻳـﺾ ﻟﻠﴩﻛـﺔ ﺑﺬﻟـﻚ ﻣـﻦ ﺻﺎﺣـﺐ‬
‫ﺍﻷﺳﻬﻢ)‪.(١‬‬
‫ﺇﺫﺍ ﻛﺴﺪﺕ ﺍﻷﺳﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻛﺎﺓ ﲡﺐ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺴﻌﺮ ﺍﻟﺬﻱ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺒﺎﻉ ﺑﻪ ﰲ ﺍﻟﺴـﻮﻕ‪ ،‬ﻭﻳﻮﺟﺪ ﻣﻦ ﻳﺸﱰﳞﺎ ﺑﻪ ﺍﻵﻥ‪،‬‬
‫ﻭﻟـﻮ ﻛﺎﻥ ﺯﻫﻴـﺪ ﹰﺍ‪ ،‬ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻨﺼـﺎﺏ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﻦ ﻫـﺬﻩ ﺍﻟﻘﻴﻤﺔ‪،‬‬
‫‪ %٢٫٥‬ﺯﻛﺎﺓ‪.‬‬
‫ﺍﻷﺳـﻬﻢ ﻭﺍﻷﺭﺍﴈ ﺍﻟﺘﻲ ﹶﻳﻨﺘﻈﺮ ﺻﺎﺣﺒﻬﺎ ﺃﻥ ﻳﺮﺗﻔﻊ ﺳـﻌﺮﻫﺎ‬
‫ﻟﻴﺒﻴﻌﻬـﺎ ﲡـﺐ ﻓﻴﻬﺎ ﺍﻟـﺰﻛﺎﺓ ﻋﻦ ﻛﻞ ﺳـﻨﺔ ‪ %٢٫٥‬ﻣـﻦ ﻗﻴﻤﺘﻬﺎ ﰲ‬
‫ﺍﻟﺴـﻮﻕ‪ ،‬ﻭﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﺗﺄﺟﻴﻞ ﺇﺧﺮﺍﺟﻬﺎ ﳊﲔ ﺑﻴﻌﻬﺎ ﺟﺎﺯ ﺫﻟﻚ‬
‫ﻋﲆ ﺃﻥ ﳛﺴﺐ ﻣﻘﺪﺍﺭﻫﺎ ﰲ ﻛﻞ ﺳﻨﺔ‪.‬‬

‫)‪ (١‬ﳎﻠﺔ ﺍﳌﺠﻤﻊ ﺍﻟﻔﻘﻬﻲ )‪.(١٨٨/١/٤‬‬

 ‫ﺃﺷﻴﺎﺀ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‬
‫ﻛﻞ ﻣـﺎ ﺃﻋـﺪﻩ ﺍﻹﻧﺴـﺎﻥ ﻻﺳـﺘﺨﺪﺍﻣﻪ ﻭﺣﺎﺟﺘـﻪ ﻛﺎﳌﺴـﺎﻛﻦ‪،‬‬
‫ﻭﺃﺛـﺎﺙ ﺍﳌﻨـﺰﻝ‪ ،‬ﻭﺍﻟﻠﺒـﺎﺱ‪ ،‬ﻭﺍﳉﻮﺍﻫـﺮ‪ ،‬ﻭﻭﺳـﺎﺋﻞ ﺍﻟﺮﻛـﻮﺏ‪،‬‬
‫ﻭﺃﺩﻭﺍﺕ ﺍﳊﺮﻓـﺔ‪ ،‬ﻭﺁﻻﺕ ﺍﳌﺼﻨـﻊ‪ ،‬ﻭﻣﻌـﺪﺍﺕ ﺍﳌﻘـﺎﻭﻻﺕ‪،‬‬ ‫‪٨٦‬‬
‫ﻭﺩﻳﻜﻮﺭﺍﺕ ﺍﳌﺤﻼﺕ ﻭﻧﺤﻮﻫﺎ ﻟﻴﺲ ﻓﻴﻪ ﺯﻛﺎﺓ ﺑﺎﺳـﺘﺜﻨﺎﺀ ﺍﻟﺬﻫﺐ‬
‫ﻭﺍﻟﻔﻀﺔ‪.‬‬
‫‪٨٧‬‬ ‫ﻣﻦ ﺃﺣﻜﺎﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ‬

‫ﻫﻼﻝ ﺷﻮﺍﻝ‬

‫ﻋﻨﺪ ﺇﻋﻼﻥ ﺭ ﻳﺔ ﻫﻼﻝ ﺷﻮﺍﻝ‪:‬‬

‫• ﺗﺘﻮﻗﻒ ﺻﻼﺓ ﺍﻟﱰﺍﻭﻳﺢ ﲨﺎﻋﺔ ﰲ ﺍﳌﺴـﺎﺟﺪ‪ ،‬ﻭﻳﺼﲇ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺑﻤﻔﺮﺩﻩ‪.‬‬
‫• ﻳﺒﺘﺪﺉ ﺍﻟﺘﻜﺒﲑ ﺇﱃ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪.‬‬
‫• ﻳﺴﺘﻤﺮ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺣﺘﻰ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪.‬‬

‫ﺧﺘﺎﻡ ﺍﻟﺸﻬﺮ‬
‫ﰲ ﺧﺘـﺎﻡ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﴍﻉ ﺍﷲ ﻟﻌﺒـﺎﺩﻩ ﺃﻥ ﻳﻜـﱪﻭﻩ‪،‬‬
‫ﻓﻘﺎﻝ‪¶ μ ´ ³ ² ± °) :‬‬
‫¸ ‪] (¹‬ﺍﻟﺒﻘﺮﺓ‪.[١٨٥ :‬‬
‫ﻭﺍﻟﺴـﻨﺔ ﺇﻇﻬـﺎﺭ ﺍﻟﺘﻜﺒـﲑ ﻭﺍﳉﻬـﺮ ﺑـﻪ ﰲ ﺍﳌﺴـﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ‬
‫ﻭﺍﻷﺳﻮﺍﻕ‪.‬‬
‫ﻭﻳﺒﺪﺃ ﻭﻗﺘﻪ ﻣﻦ ﺛﺒﻮﺕ ﺭﺅﻳﺔ ﻫﻼﻝ ﺷﻮﺍﻝ‪.‬‬
‫ﻭﺻﻔﺘـﻪ ﺃﻥ ﻳﻘـﻮﻝ‪» :‬ﺍﷲ ﺃﻛـﱪ ﺍﷲ ﺃﻛـﱪ‪ ،‬ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ‪،‬‬
‫ﻭﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﻭﷲ ﺍﳊﻤﺪ«‪.‬‬
‫ﻭﻳﻨﺘﻬﻲ ﺇﺫﺍ ﴍﻉ ﺍﻟﻨﺎﺱ ﰲ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪.‬‬
‫‪٨٨‬‬
‫ﺍﻟﻔﻄﺮ ﻳﻮﻡ ﻳﻔﻄﺮ ﺍﻟﻨﺎﺱ‬
‫ﻣﻦ ﺻﺎﻡ ﰲ ﺑﻠﺪ ﺛﻢ ﺫﻫﺐ ﺇﱃ ﺑﻠﺪ ﺻﺎﻣﻮﺍ ﻗﺒﻠﻬﻢ ﺃﻭ ﺑﻌﺪﻫﻢ‬
‫ﺩﺧـﻞ ﰲ ﺣﻜﻢ ﻣـﻦ ﻭﺻﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻟﻮ ﺯﺍﺩ ﻋـﻦ ﺛﻼﺛﲔ ﻳﻮﻣ ﹰﺎ؛‬
‫ﳊﺪﻳـﺚ »ﺍﻟﺼﻮﻡ ﻳﻮﻡ ﺗﺼﻮﻣ ﻮﻥ ﻭﺍﻟﻔﻄﺮ ﻳ ﻮﻡ ﺗﻔﻄﺮﻭﻥ«)‪،(١‬‬
‫ﻟﻜـﻦ ﺇﻥ ﻧﻘـﺺ ﻋـﻦ ﺗﺴـﻊ ﻭﻋﴩﻳـﻦ ﻳﻮﻣـﺎ ﻗـﴣ ﺍﻟﻨﻘـﺺ‬
‫ﺑﻌـﺪﺍﻟﻌﻴـﺪ)‪.(٢‬‬

‫ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮ ﻳﺘﻪ‬
‫ﻣـﺎ ﺣـﺪﺙ ﰲ ﺑﻌـﺾ ﺍﻷﻋـﻮﺍﻡ ﺍﳌﺎﺿﻴﺔ ﻣـﻦ ﺭﺅﻳﺔ ﻋـﺪﺩ ﻣﻦ‬
‫ﺍﻟﺜﻘـﺎﺕ ﰲ ﻋـﺪﺓ ﻣﻨﺎﻃـﻖ ﳍﻼﻝ ﺷـﻮﺍﻝ ﻋﲆ ﺧﻼﻑ ﻣـﺎ ﺟﺰﻡ ﺑﻪ‬
‫ﺑﻌـﺾ ﺍﻟﻔﻠﻜﻴﲔ ﺍﻟﺬﻳﻦ ﺩﻋﻮﺍ ﻟﱰﻙ ﲢﺮﻱ ﺍﳍﻼﻝ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﻴﻪ‬
‫ﺩﺭﺱ ﻋﻈﻴﻢ ﻟﻌﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺘﻤﺴﻚ ﺑﺎﻷﺩﻟﺔ ﺍﻟﴩﻋﻴﺔ ﺍﻟﺪﺍﻋﻴﺔ‬
‫ﻟﻼﻋﺘـﲈﺩ ﻋﲆ ﺭﺅﻳـﺔ ﺍﳍﻼﻝ ﰲ ﺇﺛﺒﺎﺕ ﺩﺧﻮﻝ ﺍﻟﺸـﻬﺮ ﻭﺧﺮﻭﺟﻪ‪،‬‬
‫ﻭﻋـﺪﻡ ﺍﻋﺘﲈﺩ ﺍﳊﺴـﺎﺑﺎﺕ ﺍﻟﻔﻠﻜﻴﺔ ﺍﻟﺘﻲ ﻳﻘﻊ ﻓﻴﻬـﺎ ﺍﻟﻮﻫﻢ ﻭﺍﳋﻄﺄ‬
‫ﻭﳜﺘﻠﻒ ﻓﻴﻬﺎ ﺍﳊﺴﺎﺑﻮﻥ ﺃﻧﻔﺴﻬﻢ‪.‬‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ (٦٩٧‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٥٥١/٥١‬‬
 ‫ﺳﻨﻦ ﺍﻟﻌﻴﺪ‬
‫ﻣﻦ ﺳﻨﻦ ﺍﻟﻌﻴﺪ‪:‬‬
‫• ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﺍﻟﺘﺠﻤﻞ‪ ،‬ﻭﺍﻟﺘﻄﻴﺐ‪.‬‬
‫‪٨٩‬‬ ‫• ﺍﻟﺘﺒﻜـﲑ ﺇﱃ ﺍﳌﺼﲆ ﺑـﻼ ﺻﻼﺓ ﻗﺒﻠﻬـﺎ ﻭﻻ ﺑﻌﺪﻫﺎ ﺇﻻ ﲢﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﳌﻦ ﺻﻼﻫﺎ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫• ﻳﺬﻫﺐ ﻣﺎﺷﻴ ﹰﺎ ﺇﻥ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻭﻳﻌﻮﺩ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‪.‬‬
‫• ﻭﺑـﲔ ﺗﻜﺒﲑﺍﺕ ﺍﻟﺼﻼﺓ‪ :‬ﲪﺪ ﻭﺛﻨـﺎﺀ ﻭﺩﻋﺎﺀ ﻭﺻﻼﺓ ﻋﲆ‬
‫ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﻻ ﻳﻘﴤ ﻣﺎ ﻓﺎﺗﻪ ﻣﻨﻬﺎ‪.‬‬
‫• ﻭﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺍﻟﺼﻼﺓ ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﻘﻀﻴﻬﺎ ﻋﲆ ﺻﻔﺘﻬﺎ ﺑﻌﺪ‬
‫ﺳﲈﻉ ﺍﳋﻄﺒﺔ‪.‬‬

‫ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻋﻴﺪ ﻭ ﻌﺔ‬

‫ﺇﺫﺍ ﻭﺍﻓـﻖ ﺍﻟﻌﻴـﺪ ﻳﻮﻡ ﲨﻌﺔ ﻓﺈﻥ ﻣﻦ ﺣﴬ ﺍﻟﻌﻴـﺪ ﹸﳐ ﹶ ﱠﲑ ﺑﲔ ﺃﻥ‬
‫ﻳﺼـﲇ ﲨﻌﺔ ﺃﻭ ﻇﻬـﺮﺍ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﺣﻀﻮﺭ ﺍﳉﻤﻌـﺔ؛ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ‪» :‬ﻗﺪ ﺍﺟﺘﻤﻊ ﰲ ﻳﻮﻣﻜﻢ ﻫﺬﺍ ﻋﻴﺪﺍﻥ ﻓﻤﻦ ﺷ ﺎﺀ‬
‫ﺃﺟ ﺃ ﻣﻦ ﺍ ﻤﻌﺔ ﻭﺇﻧﺎ ﻤﻌﻮﻥ«)‪.(١‬‬
‫ﻭﺍﻹﻣﺎﻡ ﻳﺼﲇ ﺍﳉﻤﻌﺔ ﻭﻟﻮ ﺣﴬ ﻣﻌﻪ ﺍﺛﻨﺎﻥ)‪.(٢‬‬
‫ﻭﻻ ﻳـﴩﻉ ﺣﻴﻨﺌـﺬ ﻓﺘـﺢ ﺍﳌﺴـﺎﺟﺪ ﻟﺼـﻼﺓ ﺍﻟﻈﻬﺮ ﻛـﲈ ﺃﻓﺘﺎﻧﺎ‬

‫‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٠٧٣‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣١/٣١‬‬
‫ﺷـﻴﺨﻨﺎ ﺍﺑـﻦ ﺑـﺎﺯ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﻴﺼـﲇ ﻣﻦ ﱂ ﳛﴬ ﺍﳉﻤﻌـﺔ ﰲ ﺑﻴﺘﻪ‬
‫ﻭﻳﺆﻡ ﺃﻫﻠﻪ‪.‬‬

‫ﻧﻔﻘﺎﺕ ﺍﻟﻌﻴﺪ‬
‫‪٩٠‬‬
‫ﻗـﺪ ﺗﻌﻜـﺮ ﺍﳌﻄﺎﻟﺒـﺔ ﺑﻨﻔﻘـﺎﺕ ﺍﻟﻌﻴﺪ ﺻﻔـﻮ ﺍﻟﻌﻼﻗـﺔ ﺍﻷﴎﻳﺔ‬
‫ﻭﺍﻻﺑﺘﻬﺎﺝ ﲠﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻓﻴﻨﺒﻐﻲ‪:‬‬
‫• ﺃﻥ ﻳﻨﻔﻖ ﺫﻭ ﺳﻌﺔ ﻣﻦ ﺳﻌﺘﻪ‪.‬‬
‫• ﻣﻦ ﺿﺎﻕ ﻋﻠﻴﻪ ﺭﺯﻗﻪ ﻓﻠﻴﻨﻔﻖ ﳑﺎ ﺁﺗﺎﻩ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻮﻗﻊ ﻧﻔﺴـﻪ‬
‫ﰲ ﺩﻳـﻮﻥ ﺛﻘﻴﻠﺔ‪ ،‬ﻭﻳﻘـﻮﻝ ﻷﻫﻠﻪ ﻗﻮﻻﹰ ﻣﻴﺴـﻮﺭ ﹰﺍ‪ ،‬ﻭﻳﻌﺪﻫﻢ‬
‫ﻭﻋﺪ ﹰﺍ ﺣﺴﻨ ﹰﺎ‪.‬‬
‫• ﺗﺮﻙ ﺍﻹﴎﺍﻑ ﺃﻭ ﺍﻹﻧﻔﺎﻕ ﰲ ﺍﳌﺤﺮﻣﺎﺕ‪.‬‬
‫• ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻷﻭﻻﺩ‪.‬‬
‫• ﺍﳌﺸﺎﻭﺭﺓ ﻣﺎ ﺃﻣﻜﻦ‪.‬‬

‫ﻋﻴﺪ ﺍﻷﻋﻴﺎﺩ‬
‫ﺃﻳﺎﻡ ﺍﻟﻌﻴﺪ ﻭﻣﺎ ﻓﻴﻬـﺎ ﻣﻦ ﺍﳌﺒﺎﻫﺞ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻟﴪﻭﺭ ﻓﺮﺻﺔ ﻟﺘﺬﻛﺮ‬
‫ﻳـﻮﻡ ﺍﻟﻌﻴـﺪ ﺍﻷﻛـﱪ‪ ،‬ﻭﺍﻟﻔـﻮﺯ ﺍﻟﻌﻈﻴﻢ ﺑﺮﺿـﻮﺍﻥ ﺍﷲ‪ ،‬ﻭﺩﺧـﻮﻝ ﺃﻋﲆ‬
‫ﺟﻨﺎﻧﻪ‪ ،‬ﻭﺭﺅﻳﺘﻪ ﺟﻞ ﰲ ﻋﻼﻩ ﻳﻮﻡ ﺍﳌﺰﻳﺪ؛ ﻓﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻫﻮ ﻋﻴﺪ ﺍﻷﻋﻴﺎﺩ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻓﻔﻴﻪ ﺍﻟﴪﻭﺭ ﻭﺍﳊﺒﻮﺭ ﻭﺍﳌﴪﺍﺕ ﻭﻣﺎ ﻻ ﳜﻄﺮ ﻋﲆ ﻗﻠﺐ ﺑﴩ‪.‬‬
‫ﺧ ﺮ ﺍﻟﻨﺎﺱ ﻳ ﻮﻡ ﻋﻴ ﺪ ﻭﺭﺍﺣﻮﺍ‬
‫ﺔ ﻭﺳ ﺮﻭﺭ‬ ‫ﺑ ﻳﻨ‬ ‫ﺭﺍﻓ ﻠ‬
 ‫ﻭﺃﺭ￯ ﺍﻟﻌﻴ ﺪ ﰲ ﺭﺿ ﺎ ﺍﷲ ﻋﻨ ﻲ‬
‫ﻓﻬ ﻮ ﻋﻴ ﺪﻱ ﻭ ﺠﺘ ﻲ ﻭﺣﺒﻮﺭﻱ‬

‫ﻋﻴـﺪ ﺍﻟﻔﻄـﺮ ﻫﻮ ﻳﻮﻡ ﺍﳉﻮﺍﺋﺰ؛ ﻷﳖﺎ ﺗﻘﺴـﻢ ﻋـﲆ ﺍﻟﻌﺎﻣﻠﲔ ﰲ‬

‫‪٩١‬‬ ‫ﺭﻣﻀﺎﻥ ﺑﺤﺴﺐ ﺃﻋﲈﳍﻢ‪ ،‬ﻓﻤﻦ ﻗﺎﻡ ﻭﺻﺎﻡ ﺇﻳﲈﻧ ﹰﺎ ﻭﺍﺣﺘﺴﺎﺑ ﹰﺎ ﻳﺄﺧﺬ‬
‫ﺃﺟﺮﻩ ﺇﺫﺍ ﺍﻛﺘﻤﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺑﺪﺧﻮﻝ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻳﻜﺘﻤﻞ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ‬
‫ﺃﻥ ﳚﻌﻞ ﺟﺰﺍﺀﻧﺎ ﻣﻮﻓﻮﺭ ﹰﺍ‪ ،‬ﻭﺳﻌﻴﻨﺎ ﻣﺸﻜﻮﺭ ﹰﺍ‪.‬‬
 ‫ﻣﺎﺫﺍ ﺑﻌﺪ ﺭﻣﻀﺎﻥ‬ ‫‪٩٢‬‬

‫ﺍﻟﺜﺒﺎﺕ ﻋ ﺍﻟﻄﺎﻋﺎﺕ‬
‫ﲤـﺮ ﺍﻷﻳـﺎﻡ ﻭﻳﻨﻘـﴤ ﺍﻟﺸـﻬﺮ ﺍﻟﻜﺮﻳـﻢ‪ ،‬ﻭﻟﻜﻦ ﻋﻤـﻞ ﺍﳌﺆﻣﻦ‬
‫ﹼ‬
‫ﻻ ﻳﻨﻘـﴤ ﻗﺒﻞ ﺍﳌـﻮﺕ؛ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟـﻞ‪T S R) :‬‬
‫‪] (V U‬ﺍﳊﺠـﺮ‪ ،[٩٩ :‬ﻓﻠـﻢ ﳚﻌـﻞ ﻻﻧﻘﻄـﺎﻉ ﺍﻟﻌﻤـﻞ‬
‫ـﺖ ﻣﻦ ﺷـﻮﺍﻝ ﻭﺍﻷﻳﺎﻡ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺴـﻨﻦ‬
‫ﻓﺎﻟﺴ ﹼ‬
‫ﻏﺎﻳـﺔ ﺇﻻ ﺍﳌـﻮﺕ؛ ﹼ‬
‫ﺍﻟﺮﻭﺍﺗﺐ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻮﺗﺮ‪ -‬ﻋﺒﺎﺩﺍﺕ ﺑﺎﻗﻴﺎﺕ‪،‬‬
‫ﻭﺇﻥ »ﺍﻟﻌﺎﺋﺪﻳـﻦ ﺍﻟﻔﺎﺋﺰﻳـﻦ« ﺣ ﹼﻘـ ﹰﺎ ﻣـﻦ ﺍﻋﺘـﱪﻭﺍ ﺭﻣﻀـﺎﻥ ﺩﻭﺭﺓ‬
‫ﺗﺪﺭﻳﺒﻴﺔ ﻟﺘﺤﺒﻴﺐ ﺍﻟﻨﻔﺲ ﻭﺗﻌﻮﻳﺪﻫﺎ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻻ ﻓﱰﺓ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ‬
‫ﻟﻜﺴﺐ ﺍﳊﺴﻨﺎﺕ‪.‬‬

‫ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﺩ‬
‫ﹸﻮﺻﻞ ﺑﻄﺎﻋﺔ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﲈ ﺃﺣﺴـﻦ‬
‫ﻋﻼﻣﺔ ﻗﺒـﻮﻝ ﺍﻟﻄﺎﻋـﺔ ﺃﻥ ﺗ ﹶ‬
‫ﺍﳊﺴـﻨﺔ ﺑﻌﺪ ﺍﳊﺴـﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﻗﺒﺢ ﺍﻟﺴـﻴﺌﺔ ﺑﻌﺪ ﺍﳊﺴﻨﺔ‪ ،‬ﻣﺎ ﺃﻭﺣﺶ‬
‫ﺫﻝ ﺍﳌﻌﺼﻴﺔ ﺑﻌﺪ ﻋﺰ ﺍﻟﻄﺎﻋﺔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺃﻋﺰﻧﺎ ﺑﻄﺎﻋﺘﻚ ﻭﻻ ﺗﺬﻟﻨﺎ ﺑﻤﻌﺼﻴﺘﻚ‪.‬‬
 ‫ﻭﻗﻠﻮ ﻢ ﻭﺟﻠﺔ‬
‫ﻗـﺎﻝ ﻋﺒـﺪ ﺍﻟﻌﺰﻳـﺰ ﺑـﻦ ﺃﰊ ﺭﻭﺍﺩ‪» :‬ﺃﺩﺭﻛﺘﻬـﻢ ﳚﺘﻬﺪﻭﻥ ﰲ‬
‫ﺍﻟﻌﻤـﻞ ﺍﻟﺼﺎﻟـﺢ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﻩ ﻭﻗـﻊ ﻋﻠﻴﻬﻢ ﺍﳍـﻢ‪ :‬ﺃﻳﻘﺒﻞ ﻣﻨﻬﻢ‬
‫‪٩٣‬‬ ‫ﺃﻡ ﻻ؟«)‪.(١‬‬
‫ﺍﻟـﺬﻱ ﹶﳜﺸـﻰ ﻋـﲆ ﻋﻤﻠـﻪ ﳚﺘﻬـﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺴـﺎﺭﻉ ﰲ‬
‫ﺍﻟﻄﺎﻋـﺔ ﻭﳍﺬﺍ ﻓـﴪ ﷺ )! " ‪( & % $ #‬‬
‫]ﺍﳌﺆﻣﻨـﻮﻥ‪ [٦٠ :‬ﺑﺄﳖـﻢ ﺍﻟﺬﻳﻦ ﻳﺼﻮﻣﻮﻥ ﻭﻳﺼﻠـﻮﻥ ﻭﻳﺘﺼﺪﻗﻮﻥ‬
‫ﻭﻫﻢ ﳜﺎﻓﻮﻥ ﺃﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ)‪(/ . - ,) (٢‬‬
‫]ﺍﳌﺆﻣﻨـﻮﻥ‪.[٦١:‬‬

‫ﻻ ﺗﻜﻦ ﻣﺜﻞ ﻓﻼﻥ‬

‫‪» :‬ﻳ ﺎ ﻋﺒﺪ ﺍﷲ‬ ‫ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﷺﻟﻌﺒـﺪ ﺍﷲ ﺑـﻦ ﻋﻤﺮﻭ‬
‫ﻻ ﺗﻜﻦ ﻣﺜﻞ ﻓﻼﻥ ﻛﺎﻥ ﻳﻘﻮﻡ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓ ﻙ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ«)‪.(٣‬‬
‫ﻓـﻼ ﺗﻜـﻦ ﻣﺜـﻞ ﻓـﻼﻥ ﻛﺎﻥ ﻣﻮﺍﻇﺒـ ﹰﺎ ﻋـﲆ ﺍﻟﻮﺗﺮ ﻓﺘﻜﺎﺳـﻞ‪،‬‬
‫ﻭﻻ ﻣﺜـﻞ ﻓـﻼﻥ ﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻣﻀـﺎﻥ ﻓﻬﺠﺮﻩ‪ ،‬ﻭﻻ ﻣﺜﻞ‬
‫ﻓﻼﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺛﻢ ﺗﺄﺧﺮ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻣﺜﻞ ﻓﻼﻥ‬
‫ﻛﺎﻥ ﻳﻄﻌﻢ ﺍﳉﺎﺋﻊ ﻭﻳﻌﲔ ﺍﳌﺤﺘﺎﺝ ﺛﻢ ﺃﻣﺴﻚ ﻋﻦ ﺫﻟﻚ‪.‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٢٣٢‬‬

‫‪،‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﱰﻣـﺬﻱ )‪ (٣١٧٥‬ﻭﺍﺑـﻦ ﻣﺎﺟـﺔ )‪ (٤١٩٨‬ﻣـﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸـﺔ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
 ‫ﺻﻴﺎﻡ ﺍﻟﺴ ﻣﻦ ﺷﻮﺍﻝ‬
‫»ﻣ ﻦ ﺻ ﺎﻡ ﺭﻣﻀ ﺎﻥ ﺛ ﻢ ﺃﺗﺒﻌ ﻪ ﺳ ﺘ ﹰﺎ ﻣ ﻦ ﺷ ﻮﺍﻝ ﻛﺎﻥ‬
‫ﻛﺼﻴﺎﻡ ﺍﻟﺪﻫﺮ«)‪.(١‬‬
‫• ﻓﺸـﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻌﴩﺓ ﺃﺷـﻬﺮ ﻭﺳـﺖ ﺷـﻮﺍﻝ ﺑﺸﻬﺮﻳﻦ؛‬ ‫‪٩٤‬‬

‫ﻓﺼﺎﺭﺕ ﻛﺼﻴﺎﻡ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪.‬‬

‫• ﳚﻮﺯ ﺻﻴﺎﻡ ﺍﻟﺴﺖ ﻣﺘﺘﺎﺑﻌﺔ ﺃﻭ ﻣﺘﻔﺮﻗﺔ‪.‬‬
‫• ﺷـﻬﺮ ﺷـﻮﺍﻝ ﻛﻠﻪ ﳏـﻞ ﻟﺼﻴﺎﻣﻬـﺎ‪ ،‬ﻭﳚـﻮﺯ ﺃﻥ ﻳﺒـﺪﺃ ﻣﻦ‬
‫ﺛﺎﲏ ﺷﻮﺍﻝ‪.‬‬
‫• ﻻ ﺑﺄﺱ ﺑﺼﻴﺎﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪.‬‬
‫• ﻗﻀﺎﺀ ﺍﻟﻔﺮﺽ ﻗﺒﻞ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﺇﺑﺮﺍﺀ ﺍﻟﺬﻣﺔ ﻣﻘﺪﹼ ﻡ‪.‬‬
‫• ﰲ ﻣﻌﺎﻭﺩﺓ ﺍﻟﺼﻴﺎﻡ ﺑﻌﺪ ﺭﻣﻀﺎﻥ ﻓﻮﺍﺋﺪ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺍﺳﺘﻜﲈﻝ ﺃﺟﺮ ﺻﻴﺎﻡ ﺍﻟﺴﻨﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫‪ -‬ﺃﻥ ﺻﻴﺎﻡ ﺷـﻮﺍﻝ ﻭﺷـﻌﺒﺎﻥ ﻛﺼﻼﺓ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ‬
‫ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻭﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺗﻌﻮﻳـﺾ ﺍﻟﻨﻘﺺ ﺍﻟﺬﻱ ﺣﺼـﻞ ﰲ ﺻﻴﺎﻡ ﺍﻟﻔﺮﻳﻀﺔ‪،‬‬
‫ﺇﺫ ﻻ ﳜﻠﻮ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺣﺼﻮﻝ ﺗﻘﺼﲑ ﻓﻴﻪ‪.‬‬
‫‪ -‬ﺃﻥ ﻣﻌـﺎﻭﺩﺓ ﺍﻟﺼﻴﺎﻡ ﺑﻌـﺪ ﺭﻣﻀﺎﻥ ﻋﻼﻣﺔ ﻋﲆ ﻗﺒﻮﻟﻪ‪،‬‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٦٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‬

 ‫‪ -‬ﻭﻓﻴﻬﺎ ﺷﻜﺮ ﷲ ﻋﲆ ﻧﻌﻤﺔ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ)‪.(١‬‬
‫• ﺍﻷﻭﱃ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺒﺎﺩﺭ ﺇﱃ ﺻﻴﺎﻡ ﺍﻟﺴـﺖ ﻣﻦ ﺷـﻮﺍﻝ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﻣﺎ ﻳﺸـﻐﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﱂ ﺗﺼﻤﻬـﺎ ﻟﻌﺬﺭ ﺣﺘﻰ ﺧﺮﺝ‬
‫ﺷـﻮﺍﻝ ﻓﻠﻬﺎ ﺃﻥ ﺗﺼﻮﻣﻬﺎ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪] .‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‬
‫‪٩٥‬‬
‫‪.[١٩/٢٠‬‬
‫• ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪» :‬ﻟﻴﺲ ﺃﺟﺮ ﺻﻴﺎﻣﻬﺎ ﺑﻌﺪ ﺷـﻮﺍﻝ‬
‫ﻛﺄﺟﺮ ﺻﻴﺎﻣﻬﺎ ﰲ ﺷـﻮﺍﻝ‪ ،‬ﻭﻣﻊ ﺫﻟـﻚ ﻓﲑﺟﻰ ﳌﻦ ﻛﺎﻧﺖ‬
‫ﺍﻟﻌﺒﺪ ﺃﻭ ﺳ ﺎﻓﺮ‬ ‫ﻣﻌـﺬﻭﺭﺓ ﺍﻷﺟـﺮ ﳊﺪﻳـﺚ‪» :‬ﺇﺫﺍ ﻣ ﺮ‬
‫ﻛﺘﺐ ﺍﷲ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﻣﻘﻴ ﹰ ﺻﺤﻴﺤ ﹰﺎ«)‪.(٢‬‬
‫ﻗﻀﺎﺀ ﻣﺎ ﺃﻓﻄﺮﺗﻪ ﺍﳌﺴﻠﻤﺔ ﰲ ﺭﻣﻀﺎﻥ ﺩﻳﻦ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ‪:‬‬
‫ﺍﻟﺒـﺪﺀ ﺑـﻪ ﻣﻘﺪﻡ ﻋﲆ ﺍﻟﺴـﺖ ﻣﻦ ﺷـﻮﺍﻝ؛ ﻷﻧـﻪ ﺃﴎﻉ ﻹﺑﺮﺍﺀ‬
‫ﺍﻟﺬﻣﺔ ﻭﺃﺣﻮﻁ؛ ﻭﻷﻥ ﺍﻟﻔﺮﻳﻀﺔ ﺃﺣﺐ ﺇﱃ ﺍﷲ‪.‬‬
‫ﺍﻟﺘﺒﻜـﲑ ﺑـﻪ ﺃﺳـﻬﻞ ﻋـﲆ ﺍﻟﻨﻔـﺲ؛ ﻻﻋﺘﻴﺎﺩﻫﺎ ﻋـﲆ ﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﻟﻮﺟﻮﺩ ﺃﺟﻮﺍﺀ ﺍﻟﺼﺎﺋﻤﲔ ﻟﻠﺴـﺖ‪ ،‬ﻭﺍﺳـﺘﻔﺎﺩ ﹰﺓ ﻣﻦ ﺍﻹﺟﺎﺯﺓ ﳌﻦ‬
‫ﻋﻨﺪﻫﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺪﺭﺍﺳﺔ ﺃﻭ ﺗﺪﺭﻳﺲ‪.‬‬
‫ﻣـﻦ ﺑﻘﻲ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﻣﻦ ﺭﻣﻀﺎﻥ ﺳـﺎﺑﻖ ﺗﺒﺪﺃ ﺑﻪ ﻗﺒﻞ ﺍﻟﻘﻀﺎﺀ‬
‫ﺍﳉﺪﻳﺪ‪.‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٢٤٤‬‬

‫‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩٦٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‬
‫ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٩٥/١٥‬‬
‫ﻣﻦ ﺻﺎﻡ ﺳـ ﹼﺘ ﹰﺎ ﻣﻦ ﺷـﻮﺍﻝ ﰲ ﺃﻳﺎﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ ﺃﻭ ﺃﻳﺎﻡ‬
‫ﺍﻟﺒﻴﺾ ﻭﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺻﻴﺎﻣﻬﺎ ﻓﲑﺟﻰ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺍﻟﻔﻀﻼﻥ‬
‫ﺇﺫﺍ ﻧﻮﺍﳘـﺎ‪ ،‬ﻭﻣـﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀـﺎﺀ ﻣﻦ ﺭﻣﻀـﺎﻥ ﻓﺼﺎﻣﻪ ﰲ ﺃﻳﺎﻡ‬
‫ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ ﺃﻭ ﺍﻟﺒﻴﺾ ﺑﻨﻴﺔ ﺍﻟﻔﺮﺽ ﻭﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺻﻴﺎﻡ‬
‫‪٩٦‬‬
‫ﻫـﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﹸﻓﲑﺟﻰ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺃﺟﺮ ﺍﻟﻮﺍﺟﺐ ﻭﺃﺟﺮ‬
‫ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻓﻀﻞ ﺍﷲ ﻭﺍﺳﻊ)‪.(١‬‬
‫ﺻﻴﺎﻡ ﺍﻟﺴﺖ ﻣﻦ ﺷﻮﺍﻝ ﻣﻦ ﺍﻟﻨﻔﻞ ﺍﳌﻌﲔ‪ ،‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﳊﺼﻮﻝ‬
‫ﻋـﲆ ﺛﻮﺍﲠﺎ ﻓﻌﻠﻴـﻪ ﺃﻥ ﻳﻨﻮﻱ ﺻﻴﺎﻣﻬﺎ ﻣﻦ ﺍﻟﻠﻴﻞ‪ .‬ﻓﺈﻥ ﻧﻮ￯ ﺍﻟﺼﻮﻡ‬
‫ﻼ ﻣﻄﻠﻘ ﹰﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺗﻨﺎﻭﻝ ﺷـﻴﺌ ﹰﺎ ﻣﻦ‬
‫ﺃﺛﻨـﺎﺀ ﺍﻟﻨﻬﺎﺭ ﺻﺢ ﺻﻮﻣﻪ ﻧﻔ ﹰ‬
‫ﺍﳌﻔﻄﺮﺍﺕ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭ ﹸﻳﻜﺘﺐ ﻟﻪ ﺍﻷﺟﺮ ﻣﻦ ﻭﻗﺖ ﻧﻴﺘﻪ)‪.(٢‬‬
‫ﺃﻣـﺎ ﺻـﻮﻡ ﺍﻟﻘﻀـﺎﺀ ﻓﺈﻧـﻪ ﻻ ﳚـﺰﺉ ﺇﻻ ﺇﺫﺍ ﻧـﻮﺍﻩ ﻣـﻦ ﺍﻟﻠﻴﻞ؛‬
‫ﻷﻧﻪ ﺻﻮﻡ ﻭﺍﺟﺐ‪.‬‬

‫)‪ (١‬ﺃﻣﻼﻩ ﻭﺃﻓﺎﺩﻧﺎ ﺑﻪ ﺷﻴﺨﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﱪﺍﻙ‪.‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(١٨٤/١٩‬‬
‫‪٩٧‬‬ ‫ﺻﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ‬

‫ﻓﺮﺻﺔ ﺳﺎﻧﺤﺔ‬
‫ﻓﺮﺻـﺔ ﻋﻈﻴﻤﺔ ﳌﻦ ﻳﻌﻤﻠـﻮﻥ ﰲ ﺍﻟﻨﻮﺑﺎﺕ ﻭﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻨﺎﺋﻴﺔ‪،‬‬
‫ﻭﻫﻲ ﺻﻴـﺎﻡ ﺍﻟﻨﺎﻓﻠﺔ ﺣﲔ ﺗﻜﻮﻥ ﻧﻮﺑﺘﻪ ﻟﻴﻠﻴﺔ‪ ،‬ﻓﻴﺼﻮﻡ ﺍﻟﻨﻬﺎﺭ ﻭﻫﻮ‬
‫ﻭﻗـﺖ ﻧﻮﻣﻪ ﻭﺭﺍﺣﺘﻪ‪ .‬ﻭﻣﻦ ﲡﺮﺑﺔ ﺃﺣﺪ ﻣﻮﻇﻔﻲ ﺑﻌﺾ ﺍﻟﴩﻛﺎﺕ‬
‫ﺃﻧـﻪ ﻛﺎﻥ ﻳﺼـﻮﻡ ﺍﻟﺴـﺖ ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣـﻦ ﻛﻞ ﺷـﻬﺮ ﻭﻧﺤﻮﻫﺎ ﰲ‬
‫ﺃﺳﺎﺑﻴﻊ ﺍﻟﻨﻮﺑﺔ ﺍﻟﻠﻴﻠﻴﺔ‪.‬‬

‫ﺻﻴﺎﻡ ﺃﻳﺎﻡ ﺍﻟﺒﻴ‬

‫ﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﺍﻷﻳﺎﻡ ﺍﻟﺒﻴﺾ‪ :‬ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ ﻋﴩ‪،‬‬
‫ﻭﺍﳋﺎﻣﺲ ﻋﴩ‪ ،‬ﻣﻦ ﻛﻞ ﺷـﻬﺮ ﻗﻤﺮﻱ؛ ﻟﻘﻮﻝ ﺃﰊ ﺫﺭ ‪» :‬ﺃﻣﺮﻧﺎ‬
‫ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﺃﻥ ﻧﺼـﻮﻡ ﻣﻦ ﺍﻟﺸـﻬﺮ ﺛﻼﺛـﺔ ﺃﻳﺎﻡ ﺍﻟﺒﻴـﺾ«)‪.(١‬‬
‫ﻭﺳـﻤﻴﺖ ﺑﻴﻀـ ﹰﺎ ﻻﺑﻴﻀـﺎﺽ ﻟﻴﺎﻟﻴﻬـﺎ ﺑﺎﻟﻘﻤـﺮ ﺣﻴﺚ ﻳﻄﻠـﻊ ﻓﻴﻬﺎ‬
‫ﻋـﻢ ﺍﻟﻨـﻮﺭ ﻟﻴﺎﻟﻴﻬـﺎ ﻧﺎﺳـﺐ ﺃﻥ ﺗﻌﻢ‬
‫ﻣـﻦ ﺃﻭﳍـﺎ ﺇﱃ ﺁﺧﺮﻫـﺎ؛ ﻓﻠﲈ ﹼ‬
‫ﳖﺎﺭﻫﺎ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩ ﹸﺓ ﹶ‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ (٢٤٢٢‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
 ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞ ﺷﻬﺮ‬
‫ﺃﻭﴅ ﷺ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺑﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞ ﺷـﻬﺮ‪ ،‬ﻓﻤﺘﻰ‬
‫ﺗﺼﺎﻡ؟ ﻭﻫﻞ ﻳﺸﱰﻁ ﻓﻴﻬﺎ ﺍﻟﺘﺘﺎﺑﻊ؟‬
‫ﺍﳉـﻮﺍﺏ‪ :‬ﳚـﻮﺯ ﺻﻴﺎﻣﻬـﺎ ﻣﺘﻮﺍﻟﻴـﺔ ﺃﻭ ﻣﺘﻔﺮﻗـﺔ ﻣـﻦ ﺃﻱ ﻳﻮﻡ‬ ‫‪٩٨‬‬
‫ﰲ ﺍﻟﺸﻬﺮ‪.‬‬
‫‪ :‬ﺃﻛﺎﻥ ﷺ ﻳﺼـﻮﻡ ﻣـﻦ ﻛﻞ ﺷـﻬﺮ ﺛﻼﺛﺔ‬ ‫ﺳـﺌﻠﺖ ﻋﺎﺋﺸـﺔ‬
‫ﺃﻳﺎﻡ؟ ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﻦ ﺃﻱ ﺍﻟﺸـﻬﺮ ﻛﺎﻥ ﻳﺼﻮﻡ؟ ﻗﺎﻟﺖ‪ :‬ﱂ‬
‫ﻳﻜﻦ ﻳﺒﺎﱄ ﻣﻦ ﺃﻱ ﺍﻟﺸﻬﺮ ﻳﺼﻮﻡ)‪.(١‬‬
‫ﻭﻗـﺎﻝ ﷺ‪» :‬ﺻ ﻮﻡ ﺛﻼﺛ ﺔ ﺃﻳ ﺎﻡ ﻣﻦ ﻛﻞ ﺷ ﻬﺮ ﺻ ﻮﻡ ﺍﻟﺪﻫﺮ‬
‫ﺎ ﻋ ﺪﺩ ﹰﺍ ﻣ ﻦ ﺍﻟﺼﺤﺎﺑ ﺔ ﻣﻨﻬ ﻢ ﺃﺑ ﻮ ﻫﺮﻳﺮﺓ‬ ‫ﻛﻠ ﻪ«)‪ .(٢‬ﻭﻭ‬
‫ﺍ ﻼ ﻭﺃﺑ ﻮ ﺫﺭ ﻭﻋﺒﺪ ﺍﷲ ﺑ ﻦ ﻋﻤﺮﻭ ﻭﺃﺑ ﻮ ﺍﻟﺪﺭﺩﺍﺀ‬ ‫ﻭﻛﻬﻤ‬
‫‪.‬‬ ‫ﻭﺃﻡ ﺳﻠﻤﺔ‬
‫ﻭﻳﺴـﺘﺤﺐ ﻛﻮﳖﺎ ﺍﻷﻳﺎﻡ ﺍﻟﺒﻴﺾ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫»ﺃﺧﱪ ﺍﻟﻨﺒﻲ ﷺ ﺃﻥ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞ ﺷـﻬﺮ ﺻﻮﻡ ﺍﻟﺪﻫﺮ‬
‫ﻛﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺒﻴﺾ«)‪.(٣‬‬
‫ﻭﻳﺮﺟﻰ ﳌﻦ ﺻﺎﻣﻬﺎ ﺑﻨﻴﺔ ﺍﻟﺴﺖ ﺃﻥ ﹸﻳﻜﺘﺐ ﻟﻪ ﺍﻷﺟﺮﺍﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻤﻜـﻦ ﺻﻴـﺎﻡ ﺍﻟﺜﺎﻟﺚ ﻋﴩ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﻟﻜﻮﻧﻪ ﻣﻦ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١١٦٠‬‬

‫‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ )‪.(١١/٢٠‬‬
 ‫ﺃﻳﺎﻡ ﺍﻟﺘﴩﻳﻖ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‪» :‬ﻭﳍﺎ ﺃﻥ ﺗﺼﻮﻡ‬
‫ﺍﻟﺮﺍﺑـﻊ ﻋﴩ ﻭﺍﳋﺎﻣﺲ ﻋﴩ‪ ،‬ﻭﺇﻥ ﺷـﺎﺀﺕ ﺃﻥ ﺗﺼﻮﻡ ﺍﻟﺴـﺎﺩﺱ‬
‫ﻋـﴩ ﺃﻭ ﻏﲑﻩ ﻣـﻦ ﺃﻳﺎﻡ ﺷـﻬﺮ ﺫﻱ ﺍﳊﺠـﺔ ﺣﺘﻰ ﺗﻜﻤـﻞ ﺍﻟﺜﻼﺛﺔ‬

‫‪٩٩‬‬
‫ﺍﻷﻳﺎﻡ ﻓﺬﻟﻚ ﺃﻓﻀﻞ«)‪.(١‬‬

‫ﺻﻮﻡ ﻳﻮﻡ ﺍ ﻤﻌﺔ‬

‫ﻳﺴـﺘﺜﻨﻰ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﻓﺮﺍﺩ ﺍﳉﻤﻌﺔ ﺑﺎﻟﺼﻮﻡ‪ :‬ﻣﻦ ﺻﺎﻡ ﻗﺒﻠﻪ‬
‫ﺃﻭ ﺑﻌـﺪﻩ‪ ،‬ﺃﻭ ﺍﺗﻔﻖ ﻭﻗﻮﻋﻪ ﰲ ﺃﻳﺎﻡ ﻟﻪ ﻋﺎﺩﺓ ﺑﺼﻮﻣﻬﺎ؛ ﻛﻤﻦ ﻳﺼﻮﻡ‬
‫ﺍﻷﻳـﺎﻡ ﺍﻟﺒﻴـﺾ‪ ،‬ﺃﻭ ﻣـﻦ ﻟﻪ ﻋـﺎﺩﺓ ﺑﺼﻮﻡ ﻳـﻮﻡ ﻣﻌﲔ ﻛﻴـﻮﻡ ﻋﺮﻓﺔ‬
‫ﻓﻮﺍﻓﻖ ﻳﻮﻡ ﺍﳉﻤﻌﺔ)‪.(٢‬‬
‫ﻭﻛﺬﻟـﻚ »ﳚﻮﺯ ﻟﻠﻤﺴـﻠﻢ ﺃﻥ ﻳﺼﻮﻡ ﻳـﻮﻡ ﺍﳉﻤﻌﺔ ﻗﻀﺎﺀ ﻋﻦ‬
‫ﻳﻮﻡ ﺭﻣﻀﺎﻥ ﻭﻟﻮ ﻣﻨﻔﺮﺩ ﹰﺍ«)‪.(٣‬‬
‫ﻣـﻦ ﺻﺎﻡ ﻳـﻮﻡ ﺍﳉﻤﻌـﺔ ﻭﱂ ﻳﻜـﻦ ﺻﺎﻡ ﻳـﻮﻡ ﺍﳋﻤﻴـﺲ ﻗﺒﻠﻬﺎ‪،‬‬
‫ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﺴـﺒﺖ ﻟﻴﺨﺮﺝ ﻣﻦ ﺍﻟﻨﻬـﻲ ﻋﻦ ﺇﻓﺮﺍﺩ ﺍﳉﻤﻌﺔ‬
‫ﺑﺼﻴﺎﻡ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻝ ﻷﻡ ﺍﳌﺆﻣﻨﲔ ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ‬
‫‪ :‬ﻻ ﻗﺎﻝ‪:‬‬ ‫« ﻗﺎﻟ‬ ‫ﺃﻣ‬ ‫ﻭﻗـﺪ ﺻﺎﻣﺖ ﻳـﻮﻡ ﺍﳉﻤﻌﺔ‪» :‬ﺃﺻﻤ‬
‫ﺪﺍ « ﻗﺎﻟ ‪ :‬ﻻ ﻗﺎﻝ‪» :‬ﻓﺄﻓﻄﺮﻱ«)‪.(٤‬‬ ‫»ﺃﺗﺼﻮﻣ‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٨٠/١٥‬‬

‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٣٤/٤‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﻟﻠﺠﻨﺔ )‪.(٣٤٧/١٠‬‬
‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٩٨٦‬‬
 ‫ﺻﻮﻡ ﺍ ﺮﺃﺓ ﺗﻄﻮﻋﺎ‬
‫ﻻ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻮﻡ ﻧﻔ ﹰ‬
‫ﻼ ﻛﺎﻟﺴـﺖ ﻣﻦ ﺷـﻮﺍﻝ ﻭﻧﺤﻮﻫﺎ‬
‫ﺑﻐﲑ ﺇﺫﻥ ﺯﻭﺟﻬﺎ؛ ﳊﺪﻳـﺚ‪» :‬ﻻ ﻞ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻮﻡ ﻭﺯﻭﺟﻬﺎ‬
‫ﺷﺎﻫﺪ ﺇﻻ ﺑ ﺫﻧﻪ«)‪ ،(١‬ﻭﻷﻥ ﺣﻖ ﺍﻟﺰﻭﺝ ﺁﻛﺪ ﻣﻦ ﺻﻴﺎﻡ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬ ‫‪١٠٠‬‬
‫ﻭﺇﺫﺍ ﺑـﺪﺃﺕ ﰲ ﺻﻴـﺎﻡ ﺍﻟﻨﻔـﻞ ﺑـﺪﻭﻥ ﺇﺫﻧـﻪ ﻓﺄﻣﺮﻫـﺎ ﺑﺎﻟﻔﻄﺮ‬
‫ﻟﺰﻣﻬﺎ ﻃﺎﻋﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺫﻥ ﳍﺎ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺼﻮﻡ ﺛﻢ ﺭﺟﻊ ﻋﻦ ﺫﻟﻚ ﻭﻃﻠﺐ ﻣﻨﻬﺎ‬
‫ﺍﻟﻔﻄﺮ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻃﺎﻋﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻏﺎﺋﺒ ﹰﺎ ﻓﻠﻬﺎ ﺃﻥ ﺗﺼﻮﻡ ﻣﻦ ﻏﲑ ﺍﺳﺘﺌﺬﺍﻥ‪.‬‬
‫ﻭﺃﻣـﺎ ﺻﻮﻡ ﺍﻟﻘﻀﺎﺀ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﻭﺍﺳـﻌ ﹰﺎ ﻓﻼ ﳚﻮﺯ ﳍﺎ ﺃﻥ‬
‫ﺗﺼﻮﻡ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺿﺎﻕ ﺍﻟﻮﻗﺖ ﻋﻦ ﺍﻟﻘﻀﺎﺀ ﻛﺄﻥ ﺑﻘﻲ ﻣﻦ‬
‫ﺷﻌﺒﺎﻥ ﻋﴩﺓ ﺃﻳﺎﻡ ﻭﻋﻠﻴﻬﺎ ﻋﴩﺓ ﻓﻠﻬﺎ ﺃﻥ ﺗﺼﻮﻡ ﺑﻐﲑ ﺇﺫﻧﻪ)‪.(٢‬‬

‫ﺻﻴﺎﻡ ﺍ ﺤﺮﻡ‬
‫ﺳـﻤﻲ ﺍﳌﺤـﺮﻡ ﺑﺬﻟﻚ ﻟﻜﻮﻧـﻪ ﻣﻦ ﺍﻷﺷـﻬﺮ ﺍﳊـﺮﻡ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﹰﺍ‬
‫ﻟﺘﺤﺮﻳﻤـﻪ‪ ،‬ﻭﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﷺ‪» :‬ﺃﻓﻀﻞ ﺍﻟﺼﻴ ﺎﻡ ﺑﻌﺪ ﺭﻣﻀﺎﻥ‬
‫ﺷ ﻬﺮ ﺍﷲ ﺍ ﺤﺮﻡ«)‪ .(٣‬ﻭﺇﺿﺎﻓﺔ ﺍﻟﺸﻬﺮ ﺇﱃ ﺍﷲ ﺇﺿﺎﻓﺔ ﺗﻌﻈﻴﻢ ﺗﺪﻝ‬
‫ﻋﲆ ﻓﻀﻠﻪ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻓﻴﻪ‪.‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪.‬‬

‫)‪ (٢‬ﴍﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٦٤١/٣‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٦٣‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
 ‫ﻗﺎﻝ ﺍﳊﺴـﻦ ﺍﻟﺒـﴫﻱ‪» :‬ﺇﻥ ﺍﷲ ﺍﻓﺘﺘﺢ ﺍﻟﺴـﻨﺔ ﺑﺸـﻬﺮ ﺣﺮﺍﻡ‪،‬‬
‫ﻭﺧﺘﻤﻬﺎ ﺑﺸـﻬﺮ ﺣﺮﺍﻡ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺍﻟﺴﻨﺔ ﺷـﻬﺮ ﺑﻌﺪ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﳌﺤﺮﻡ«)‪.(١‬‬

‫‪١٠١‬‬ ‫ﻭﻗﻮﻟـﻪ ﷺ‪» :‬ﺃﻓﻀ ﻞ ﺍﻟﺼﻴ ﺎﻡ ﺑﻌ ﺪ ﺷ ﻬﺮ ﺭﻣﻀ ﺎﻥ ﺷ ﻬﺮ‬

‫ﺍﷲ ﺍ ﺤﺮﻡ«‪:‬‬
‫• ﺗﴫﻳﺢ ﺑﺄﻧﻪ ﺃﻓﻀﻞ ﺍﻟﺸﻬﻮﺭ ﻟﻠﺼﻮﻡ ﺑﻌﺪ ﺭﻣﻀﺎﻥ‪.‬‬
‫• ﺃﺿﺎﻓـﻪ ﺇﱃ ﻧﻔﺴـﻪ ﰲ ﻗﻮﻟـﻪ »ﺷ ﻬﺮ ﺍﷲ« ﺗﴩﻳﻔـ ﹰﺎ ﻭﺗﻌﻈﻴ ﹰﲈ‬
‫ﻟﻠﺼﻴﺎﻡ ﻓﻴﻪ‪.‬‬
‫‪ :‬ﻣﺎ ﺭﺃﻳﺖ‬ ‫• ﺍﻷﻓﻀـﻞ ﺃﻻ ﻳﺼﺎﻡ ﻛﺎﻣﻼﹰ؛ ﻟﻘﻮﻝ ﻋﺎﺋﺸـﺔ‬
‫ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﺍﺳـﺘﻜﻤﻞ ﺻﻴﺎﻡ ﺷـﻬﺮ ﺇﻻ ﺭﻣﻀـﺎﻥ)‪.(٢‬‬
‫ﻓﺈﻥ ﺻﺎﻣﻪ ﻛﻠﻪ ﻓﻼ ﺣﺮﺝ‪.‬‬
‫• ﺃﻓﻀﻞ ﺷﻬﺮ ﺍﷲ ﺍﳌﺤﺮﻡ ﻋﴩﻩ ﺍﻷﻭﻝ)‪.(٣‬‬

‫ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‬
‫ﺍﻟﺼﺤﻴ ‪» :‬ﺻﻴ ﺎﻡ ﻳ ﻮﻡ ﻋﺎﺷ ﻮﺭﺍﺀ ﺃﺣﺘﺴ ﺐ‬ ‫ﰲ ﺍ ﺪﻳ‬
‫ﻋ ﺍﷲ ﺃﻥ ﻳﻜﻔﺮ ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﻗﺒﻠﻪ«)‪.(٤‬‬
‫• ﲤﺎﻡ ﺍﻷﺟﺮ ﺃﻥ ﻳﻨﻮﻱ ﺻﻴﺎﻣﻪ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻳﻌﺘﱪ ﺍﻟﺴﺤﻮﺭ ﻧﻴﺔ‪.‬‬

‫)‪ (١‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٣٦‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٣‬ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ )ﺹ‪.(٣٥‬‬
‫‪.‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٦٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ‬
‫• ﻻ ﺑـﺄﺱ ﺑﺼـﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ ﻭﺣـﺪﻩ‪ ،‬ﻭﻟﻜـﻦ ﻣـﻦ ﻓﺎﺗـﻪ‬
‫ﺻﻮﻡ ﺗﺎﺳﻮﻋﺎﺀ ﻓﻴﺴـﺘﺤﺐ ﻟﻪ ﺻﻮﻡ ﺍﳊﺎﺩﻱ ﻋﴩ؛ ﻟﻴﻨﺎﻝ‬
‫ﺃﺟﺮ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ‪.‬‬
‫• ﺍﻷﻓﻀﻞ ﻟﻠﻤﺴﺎﻓﺮ ﺃﻥ ﻳﺼﻮﻣﻪ ﻣﺎ ﱂ ﻳﺸﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪١٠٢‬‬
‫• ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑـﺔ ﹸﻳ ﹶﻌ ﹼﻮﺩﻭﻥ ﺃﺑﻨﺎﺀﻫﻢ ﻋـﲆ ﺻﻴﺎﻣﻪ ﻭ ﹸﻳ ﹶﻠ ﱡﻬﻮﳖﻢ‬
‫ﺑﺎﻟﻠﻌﺐ ﺇﺫﺍ ﺟﺎﻋﻮﺍ‪.‬‬
‫ﳚﻮﺯ ﺇﻓـﺮﺍﺩ ﻋﺎﺷـﻮﺭﺍﺀ ﺑﺎﻟﺼـﻮﻡ‪ ،‬ﻭﺍﻷﻓﻀـﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ‬
‫ﺗﺎﺳﻮﻋﺎﺀ‪ ،‬ﻭﺻﻴﺎﻡ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﴍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺎﴍ ﻭﺍﳊﺎﺩﻱ‬
‫ﻋﴩ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﷺ ﻋﺰﻡ ﻋﲆ ﺻﻮﻣﻪ ﻓﻘﺎﻝ‪» :‬ﻟ ﻦ ﺑﻘﻴ ﺇ ﻗﺎﺑﻞ‬
‫ﻷﺻﻮﻣﻦ ﺍﻟﺘﺎﺳ ﻊ«)‪ ،(١‬ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺻﻮﻡ ﺍﻟﺘﺎﺳﻊ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ‪،‬‬
‫ﻭﺍﻻﺣﺘﻴﺎﻁ ﻹﺻﺎﺑﺔ ﻋﺎﺷﻮﺭﺍﺀ‪.‬‬
‫ﲢﺼـﲔ ﺍﳌﺴـﻠﻢ ﺑﻤﻜﻔـﺮﺍﺕ ﺍﻟﺬﻧـﻮﺏ ﺧﲑ ﻋﻈﻴـﻢ‪ ،‬ﻛﺼﻮﻡ‬
‫ﺭﻣﻀﺎﻥ ﻭﻋﺎﺷـﻮﺭﺍﺀ ﻭﻋﺮﻓﺔ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﺼـﻼﺓ‪ ،‬ﻭﺍﳉﻤﻌﺔ‪،‬‬
‫ﻭﻣﻮﺍﻓﻘﺔ ﺗﺄﻣﲔ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫ﻭﻫـﺬﻩ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋـﺮ؛ ﻓﺈﻥ ﱂ ﺗﻮﺟﺪ ﻓﲑﺟـﻰ ﺃﻥ ﲣﻔﻒ ﻣﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻮﺟﺪ ﺗﺮﻓﻊ ﺩﺭﺟﺎﺕ ﺻﺎﺣﺒﻬﺎ ﻭﺗﺰﺩﺍﺩ ﺣﺴﻨﺎﺗﻪ)‪.(٢‬‬
‫ﻋﺎﺷـﻮﺭﺍﺀ ﻳـﻮﻡ ﻋﻈﻴـﻢ‪] (ª © ¨ ) ،‬ﺳـﻮﺭﺓ‬

‫ﺇﺑﺮﺍﻫﻴﻢ‪:[٥ :‬‬

‫‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٣٤‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‬

‫)‪ (٢‬ﴍﺡ ﺍﻟﻨﻮﻭﻱ ﻋﲆ ﻣﺴﻠﻢ )‪.(١١٣/٣‬‬
 ‫ﺻﻴﺎﻣﻪ ﻳﻜﻔﺮ ﺫﻧﻮﺏ ﺳـﻨﺔ ﻣﺎﺿﻴﺔ‪ ،‬ﻭﻳﺸـﱰﻙ ﻣﻊ ﺻﻴﺎﻡ ﻋﺮﻓﺔ‬
‫ﰲ ﺍﻟﺘﻜﻔﲑ؛ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻄﻬﲑ ﺃﺑﻠﻎ ﻭﺃﺭﻓﻊ ﰲ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬
‫ﻛﺎﻥ ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﻔﺮﻭﺿ ﹰﺎ ﻗﺒﻞ ﻓﺮﺽ ﺭﻣﻀﺎﻥ ﺛﻢ ﺃﺻﺒﺢ‬
‫‪١٠٣‬‬ ‫ﻣﺴﺘﺤ ﹼﺒ ﹰﺎ‪.‬‬
‫ﻧﺠـﻰ ﺍﷲ ﻓﻴـﻪ ﻣﻮﺳـﻰ ﻭﻗﻮﻣـﻪ‪،‬‬
‫ﻋﺎﺷـﻮﺭﺍﺀ ﻣـﻦ ﺃﻳـﺎﻡ ﺍﷲ ﱠ‬
‫ﻭﺃﻫﻠﻚ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ‪ ،‬ﻭﻳﺬﻛﹼﺮﻧﺎ‪:‬‬
‫• ﺑﺄﻥ ﺍﷲ ﻳﻨﺠﻲ ﺃﻭﻟﻴﺎﺀﻩ‪.‬‬
‫• ﹼ‬
‫ﻭﺃﻥ ﺍﻷﻣـﺔ ﻣﻬـﲈ ﻛﺎﻧـﺖ ﻣﺴـﺘﻀﻌﻔﺔ ﻓـﻼ ﺗﻴـﺄﺱ‪ ،‬ﻭﺇﻧـﲈ‬
‫ﺗﺴﺘﻌﲔ ﺑﺎﷲ ﻭﺗﺼﱪ‪.‬‬
‫ﹼ‬
‫ﻭﺃﻥ ﻟﻠﻈﺎﳌﲔ ﳖﺎﻳﺔ‪.‬‬ ‫•‬
‫• ﻭﺑﻜﺮﻡ ﺍﷲ ﺑﻤﻐﻔﺮﺓ ﻛﺒﲑﺓ ]ﺗﻜﻔﲑ ﺫﻧﻮﺏ ﺳﻨﺔ[ ﻋﲆ ﻋﻤﻞ‬
‫ﻗﻠﻴﻞ ]ﺻﻴﺎﻡ ﻳﻮﻡ[‪.‬‬
‫ﻗـﺎﻝ‪ :‬ﻗﺪﻡ ﺍﻟﻨﺒـﻲ ﷺ ﺍﳌﺪﻳﻨـﺔ ﻓﺮﺃ￯‬ ‫ﻋـﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ‬
‫ﺍﻟﻴﻬـﻮﺩ ﺗﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ ﻓﻘـﺎﻝ‪» :‬ﻣﺎ ﻫ ﺬﺍ « ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ‬
‫ﹶﺠﻰ ﺍﷲ ﺑﻨـﻲ ﺇﴎﺍﺋﻴﻞ ﻣـﻦ ﻋﺪﻭﻫﻢ‪،‬‬
‫ﻳـﻮﻡ ﺻﺎﻟﺢ ﻫـﺬﺍ ﻳـﻮﻡ ﻧ ﹼ‬
‫ﻓﺼﺎﻣﻪ ﻣﻮﺳﻰ‪ .‬ﻗﺎﻝ‪» :‬ﻓﺄﻧﺎ ﺃﺣ ﺑﻤﻮﺳﻰ ﻣﻨﻜﻢ« ﻓﺼﺎﻣﻪ ﻭﺃﻣﺮ‬
‫ﺑﺼﻴﺎﻣﻪ)‪.(١‬‬
‫ﻭﰲ ﺍﳊﺪﻳـﺚ‪ :‬ﺷـﻜﺮ ﺍﷲ ﺑﺎﻟﺼﻴـﺎﻡ ﻋـﲆ ﻧﻌﻤﺔ ﺍﻟﻨﺠـﺎﺓ‪ ،‬ﻭﺃﻥ‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﱂ ﻳﱰﻙ ﻟﻠﻴﻬﻮﺩ ﻓﻀﻴﻠﺔ ﹶﳜﺘﺼﻮﻥ ﲠﺎ‪،‬‬
‫ﺛﻢ ﺇﻧﻪ ﺧﺎﻟﻔﻬﻢ ﺑﺈﺿﺎﻓﺔ ﺗﺎﺳﻮﻋﺎﺀ‪.‬‬
‫ﻋﺎﺷـﻮﺭﺍﺀ ﻳـﻮﻡ ﻋﻈﻴـﻢ ﻧﺠـﻰ ﺍﷲ ﻓﻴﻪ ﻧﺒﻴﻪ ﻣﻮﺳـﻰ ﻣـﻦ ﻋﺪﻭﻩ‬
‫ﻓﺮﻋﻮﻥ‪ .‬ﻭﺣﺪﻳﺚ‪» :‬ﻧﺤﻦ ﺃﻭ ﺑﻤﻮﺳﻰ ﻣﻨﻬﻢ« ﻳﺪﻝ ﻋﲆ ﺃﻥ ﺍﳌﺴﻠﻢ‬ ‫‪١٠٤‬‬
‫ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﻤﺤﺒﺔ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌ ﹰﺎ‪ ،‬ﻭﺍﻹﻳﲈﻥ ﲠﻢ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﻗﺪﺭﻫﻢ‪،‬‬
‫ﻭﺑﻐﺾ ﻋﺪﻭﻫﻢ‪] ({ z y x w v) :‬ﺍﻟﺒﻘﺮﺓ‪،[٢٨٥ :‬‬
‫ﺃﻣﺎ ﻣﻦ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻓﺂﻣﻦ ﺑﺒﻌﻀﻬﻢ‪ ،‬ﻭﻛﻔﺮ ﺑﺒﻌﺾ‪ ،‬ﺃﻭ ﺁﻣﻦ ﺑﺄﺣﺪ ﻭﱂ‬
‫ﻳﺘﺒﻌﻪ‪ ،‬ﻓﻼ ﺣﻖ ﻟﻪ ﰲ ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺍﳊﺪﻳﺚ ﺑﺎﺳﻤﻪ‪.‬‬
‫ﺣﺪﻳـﺚ »ﻻ ﺼﻮﺍ ﻳﻮﻡ ﺍ ﻤﻌ ﺔ ﺑﺼﻴﺎﻡ ﻣﻦ ﺑ ﺍﻷﻳﺎﻡ ﺇﻻ ﺃﻥ‬
‫ﻳﻜ ﻮﻥ ﰲ ﺻﻮﻡ ﻳﺼﻮﻣ ﻪ ﺃﺣﺪﻛﻢ«)‪ (١‬ﻳﻔﻴﺪ ﻛﺮﺍﻫـﺔ ﻗﺼﺪ ﺍﳉﻤﻌﺔ‬
‫ﺑﺎﻟﺼﻴﺎﻡ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺻﺎﻣﻪ ﺑﻘﺼﺪ ﻋﺎﺷﻮﺭﺍﺀ ﻓﻼ ﻳﻜﺮﻩ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻠﻄـﻢ ﻭﺍﻟﻨﻴﺎﺣـﺔ ﻳـﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ ﻣـﻦ ﻓﻌـﻞ ﺃﻫـﻞ ﺍﻟﺒﺪﻉ‪،‬‬
‫ﻭﻫﻲ ﺳﻨﺔ ﺳﻴﺌﺔ ﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻨﻬﺎ ﻭﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬
‫ﺍﻟـﺬﻱ ﻳـﺮ￯ ﻣﺎ ﺗﻨﻘﻠـﻪ ﺑﻌـﺾ ﺍﻟﻘﻨﻮﺍﺕ ﻣـﻦ ﺑﺪﻉ ﻋﺎﺷـﻮﺭﺍﺀ‬
‫ﳛﻤـﺪ ﺍﷲ ﻋﲆ ﻧﻌﻤﺔ ﺍﻟﺴـﻨﺔ‪ ،‬ﻭﳚﺘﻬﺪ ﰲ ﳖﻲ ﻏﲑﻩ ﻋﻦ ﻣﺸـﺎﻫﺪﺓ‬
‫ﺍﻟﺒﺪﻉ ﺣﺘﻰ ﻻ ﻳﺘﺄﺛﺮﻭﺍ ﲠﺎ‪.‬‬
‫ﻛﻞ ﻣـﺎ ﺭﻭﻱ ﻋـﻦ ﺍﻟﻨﺒـﻲ ﷺ ﰲ ﻓﻀـﻞ ﺍﻻﻛﺘﺤـﺎﻝ ﰲ ﻳـﻮﻡ‬
‫ﻋﺎﺷـﻮﺭﺍﺀ ﻭﺍﻻﺧﺘﻀﺎﺏ ﻭﺍﻻﻏﺘﺴـﺎﻝ ﻭﺯﻳﺎﺭﺓ ﺍﻟﻘﺒـﻮﺭ ﻓﻴﻪ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻓﻤﻜﺬﻭﺏ ﻻ ﻳﺼﺢ‪.‬‬

‫‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٤٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬

 ‫ﻭﻛﻞ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻓﻀﻞ ﻋﺎﺷـﻮﺭﺍﺀ ﱂ ﻳﺜﺒﺖ ﻣﻨﻬﺎ‬
‫ﳾﺀ ﻏﲑ ﺃﺣﺎﺩﻳﺚ ﺻﻴﺎﻣﻪ ﻭﺗﻜﻔﲑﻩ ﻟﺬﻧﻮﺏ ﺳـﻨﺔ ﻭﻧﺠﺎﺓ ﻣﻮﺳﻰ‬
‫ﻭﻗﻮﻣﻪ ﻓﻴﻪ‪ ،‬ﻭﻛﻔﻰ ﺑﺬﻟﻚ ﻓﻀ ﹰ‬
‫ﻼ ﻭﻋﻈﻤﺔ‪.‬‬

‫‪١٠٥‬‬ ‫ﻭﺣﺪﻳـﺚ‪» :‬ﻣﻦ ﻭﺳـﻊ ﻋﲆ ﺃﻫﻠﻪ ﻳﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ ﺃﻭﺳـﻊ ﺍﷲ‬

‫ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻟﺴﻨﺔ« ﻏﲑ ﺻﺤﻴﺢ)‪.(١‬‬
‫ﻟﻠﻌﻠـﲈﺀ ﰲ ﺟـﻮﺍﺯ ﺗﻘﺪﻳﻢ ﺻﻴـﺎﻡ ﺍﻟﻨﻔﻞ ﻋﲆ ﺍﻟﺼـﻮﻡ ﺍﻟﻮﺍﺟﺐ‬
‫ﻛﺎﻟﻘﻀـﺎﺀ ﺃﻗـﻮﺍﻝ‪ ،‬ﻭﺍﻷﻭﱃ ﻭﺍﻷﻛﺜـﺮ ﺃﺟـﺮ ﹰﺍ ﺗﻘﺪﻳـﻢ ﺍﻟﻘﻀـﺎﺀ‪،‬‬
‫ﻭﺍﳌﻌـﺬﻭﺭﺓ ﺍﻟﺘـﻲ ﺃﺗﻰ ﻋﻠﻴﻬﺎ ﻋﺎﺷـﻮﺭﺍﺀ ﻭﻛﺎﻥ ﰲ ﻧﻴﺘﻬـﺎ ﺻﻴﺎﻣﻪ ﻟﻮ‬
‫ﻛﺎﻧﺖ ﻗﺎﺩﺭﺓ ﹸﻓﲑﺟﻰ ﳍﺎ ﺃﺟﺮﻩ؛ »ﻷﳖﺎ ﻗﺪ ﻋﺰﻣﺖ ﺍﻟﻨﻴﺔ ﻋﲆ ﺻﻮﻣﻪ‬
‫ﻟﻮﻻ ﺍﳌﺎﻧﻊ‪ ،‬ﻭﺍﻹﻧﺴـﺎﻥ ﺇﺫﺍ ﻧﻮ￯ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﻭﺳﻌﻰ ﰲ ﺃﺳﺒﺎﺑﻪ‬
‫ﻭﻟﻜﻦ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﺩﻓﻌﻪ ﻓﺈﻧﻪ ﻳﻜﺘﺐ ﻟﻪ ﺃﺟﺮﻩ«)‪.(٢‬‬
‫ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﲥﺎ ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﻤﻨﻌﻬﺎ ﺍﻟﻌﺬﺭ ﺃﻭ ﺍﳌﺮﺽ؛‬
‫ﻓﲑﺟﻰ ﳍﺎ ﻣﺜﻞ ﺛﻮﺍﺏ ﻣﻦ ﺻﺎﻡ‪ ،‬ﻭﺗﺆﺟﺮ ﻋﲆ ﻣﺎ ﻳﻘﻮﻡ ﺑﻘﻠﺒﻬﺎ ﻣﻦ‬
‫ﻧﻴﺔ ﺻﺎﺩﻗﺔ ﻭﺃﺳـﻒ ﻋﲆ ﻓﻮﺍﺕ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﹶﻭ ﹾﻟﺘﻌﻮﺽ ﺫﻟﻚ ﺑﺤﺴﻦ‬
‫ﺧﺪﻣﺘﻬﺎ ﻟﻠﺼﺎﺋﻤﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻬﺎ‪.‬‬
‫ﻣـﻦ ﺍﻗﺘـﴫﺕ ﻋﲆ ﺻﻴـﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ ﻷﻧﻪ ﻋﺎﺷـﻮﺭﺍﺀ ﻓﻼ‬
‫ﺣﺮﺝ؛ ﻷﻥ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻮ ﻗﺼﺪ ﲣﺼﻴﺺ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺎﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﺇﺫﺍ ﺃﺿﺎﻓﺖ ﺇﻟﻴﻪ ﺻﻴﺎﻡ ﺍﻟﺴﺒﺖ ﻓﻬﻮ ﺃﻓﻀﻞ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻨﺎﺭ ﺍﳌﻨﻴﻒ )ﺹ‪ ،(١١٢-١١١‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ )‪.(٦٨٢٤‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﻧﻮﺭ ﻋﲆ ﺍﻟﺪﺭﺏ ‪ -‬ﻻﺑﻦ ﻋﺜﻴﻤﲔ )‪.(٢/١١‬‬
 ‫ﺷﻌﺒﺎﻥ‬
‫ﺻﻴﺎﻡ ﺷﻌﺒﺎﻥ‪:‬‬
‫ﻗـﺎﻝ‪ :‬ﻗﻠـﺖ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ ﱂ ﺃﺭﻙ‬ ‫ﻋـﻦ ﺃﺳـﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‬
‫ﺗﺼﻮﻡ ﺷـﻬﺮ ﹰﺍ ﻣﻦ ﺍﻟﺸـﻬﻮﺭ ﻣﺎ ﺗﺼﻮﻡ ﻣﻦ ﺷـﻌﺒﺎﻥ‪ .‬ﻗـﺎﻝ‪» :‬ﺫﻟﻚ‬ ‫‪١٠٦‬‬

‫ﺷﻬﺮ ﻳ ﻔﻞ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﺑ ﺭﺟﺐ ﻭﺭﻣﻀﺎﻥ ﻭﻫﻮ ﺷﻬﺮ ﺗﺮﻓﻊ ﻓﻴﻪ‬

‫ﻓﺄﺣﺐ ﺃﻥ ﻳﺮﻓﻊ ﻋﻤ ﻭﺃﻧﺎ ﺻﺎﺋﻢ«)‪.(١‬‬ ‫ﺍﻷﻋ ﻝ ﺇ ﺭﺏ ﺍﻟﻌﺎ‬
‫ﺗﺮﻓﻊ ﺍﻷﻋﲈﻝ ﺇﱃ ﺍﷲ )ﻳﻮﻣ ﹼﻴ ﹰﺎ‪ ،‬ﻭﺃﺳﺒﻮﻋ ﹼﻴ ﹰﺎ‪ ،‬ﻭﺳﻨﻮ ﹼﻳ ﹰﺎ(‪:‬‬
‫ﻓﲑﻓﻊ ﺇﻟﻴﻪ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﰲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻭﻋﻤﻞ ﺍﻟﻠﻴﻞ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﺗﺮﻓﻊ ﺃﻋﲈﻝ ﺍﻷﺳﺒﻮﻉ ﰲ ﻳﻮﻣﻲ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ‪.‬‬
‫ﻭﺗﺮﻓﻊ ﺃﻋﲈﻝ ﺍﻟﺴﻨﺔ ﰲ ﺷﻌﺒﺎﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﻧﻘﴣ ﺍﻷﺟـﻞ ﺭﻓﻊ ﻋﻤﻞ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﻭﻃﻮﻳﺖ ﺻﺤﻴﻔﺔ‬
‫ﺍﻟﻌﻤﻞ‪.‬‬
‫ﺣﺪﻳـﺚ »ﺇﺫﺍ ﺍﻧﺘﺼﻒ ﺷ ﻌﺒﺎﻥ ﻓﻼ ﺗﺼﻮﻣ ﻮﺍ« ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫)‪ ،(٢٣٣٧‬ﻭﺿﻌﻔـﻪ ﻛﺜـﲑ ﻣـﻦ ﺍﳌﺤﺪﺛﲔ‪ ،‬ﻭﺻﺤﺤـﻪ ﺑﻌﻀﻬﻢ‪.‬‬
‫)ﻭﺍﳌﺮﺍﺩ ﺑﻪ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺼﻮﻡ ﺑﻌﺪ ﺍﻟﻨﺼﻒ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺻﺎﻡ‬
‫ﺃﻛﺜﺮ ﺍﻟﺸﻬﺮ‪...‬ﻓﻘﺪ ﺃﺻﺎﺏ ﺍﻟﺴﻨﺔ()‪.(٢‬‬
‫ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﺼﻮﻡ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﲏ‪:‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٣٥٧‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬

‫)‪ (٢‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٢٢٠/٢٥‬‬
 ‫• ﻣﻦ ﺻﺎﻡ ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ‪.‬‬
‫• ﻣﻦ ﻟﻪ ﻋﺎﺩﺓ ﺳﺎﺑﻘﺔ ﻛﺼﻴﺎﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ‪.‬‬
‫• ﻣﻦ ﻋﻠﻴﻪ ﺻﻮﻡ ﻭﺍﺟﺐ ﻣﻦ ﻗﻀﺎﺀ ﺃﻭ ﻧﺬﺭ ﺃﻭ ﻛﻔﺎﺭﺓ‪.‬‬

‫‪١٠٧‬‬ ‫ﻋﴩ ﺫﻱ ﺍ ﺠﺔ‬

‫ﺻﻴﺎﻡ ﻋﴩ ﺫﻱ ﺍﳊﺠﺔ ﳌﻦ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ‪:‬‬
‫• ﺍﻟﻮﺍﺟـﺐ ﻋﲆ ﻣﻦ ﻋﻠﻴﻬـﺎ ﻗﻀﺎﺀ ﻣﻦ ﺭﻣﻀـﺎﻥ ﺃﻥ ﺗﺒﺪﺃ ﺑﻪ‬
‫ﻗﺒـﻞ ﺻـﻮﻡ ﺍﻟﻨﺎﻓﻠـﺔ ﰲ ﺃﺻـﺢ ﺃﻗـﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ؛ ﻷﻥ‬
‫ﺍﻟﻔﺮﺽ ﺃﻫﻢ ﻣﻦ ﺍﻟﻨﻔﻞ)‪.(١‬‬
‫• ﻓﻤـﻦ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻗﻀـﺎﺀ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﺈﳖﺎ ﺗﺒـﺎﺩﺭ ﺑﻘﻀﺎﺋﻪ ﻫﺬﻩ‬
‫ﺍﻷﻳﺎﻡ ﺑﺪﻻﹰ ﻣﻦ ﺃﻥ ﺗﺼﻮﻣﻬﺎ ﻧﻔﻼﹰ؛ ﻟﺘﱪﺉ ﺫﻣﺘﻬﺎ ﰲ ﺯﻣﻦ ﻓﺎﺿﻞ‪.‬‬

‫ﺻﻮﻡ ﻋﺮﻓﺔ‬
‫ﺻﻴﺎﻡ ﻳﻮﻡ )ﻋﺮﻓﺔ( ﻳﻜﻔﺮ ﺳـﻨﺘﲔ‪ ،‬ﻭﺻﻴﺎﻡ )ﺍﻟﻌﻴﺪ( ﺣﺮﺍﻡ ﻳﺄﺛﻢ‬
‫ﻓﺎﻋﻠﻪ‪ ،‬ﻭﺃﻳـﺎﻡ ﺍﻟﺘﴩﻳﻖ ﺍﻟﺜﻼﺛﺔ ﺑﻌﺪﻩ ﻻ ﳚﻮﺯ ﺻﻮﻣﻬﺎ ﺇﻻ ﻟﻠﺤﺎﺝ‬
‫ﺍﻟﺬﻱ ﱂ ﳚﺪ ﺍﳍﺪﻱ‪.‬‬
‫)¯ ‪] (³ ² ± °‬ﺳـﻮﺭﺓ ﺍﻟﻘﺼـﺺ‪،[٦٨ :‬‬
‫»ﻭﻻ ﺗﺜﺒﺖ ﻗﺪﻡ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﲆ ﻇﻬﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻻﺳﺘﺴﻼﻡ«)‪.(٢‬‬
‫ﺻﻴـﺎﻡ ﻳـﻮﻡ ﻭﺍﺣـﺪ ﻳﻤﺤـﻮ ﺫﻧﻮﺏ ﺃﻛﺜـﺮ ﻣﻦ ﺳـﺒﻌﲈﺋﺔ ﻳﻮﻡ‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٣٩٥/١٥‬‬

‫)‪ (٢‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )ﺹ‪.(٤٣‬‬
‫ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇ ﺃﺣﺘﺴﺐ ﻋ ﺍﷲ ﺃﻥ ﻳﻜﻔﺮ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﻗﺒﻠﻪ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﺑﻌﺪ «)‪.(١‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪» :‬ﻳﻜ ﹼﻔﺮ ﺫﻧﻮﺏ ﺻﺎﺋﻤﻪ ﰲ ﺍﻟﺴﻨﺘﲔ«)‪.(٢‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﺗﻮﺑﺔ ﺧﺎﺻﺔ‪.‬‬ ‫‪١٠٨‬‬

‫ﻓﺎﻟﻐﻨﻴﻤـﺔ ﺍﻟﻐﻨﻴﻤﺔ ﳍﺬﻩ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻌﻈﻴﻤـﺔ؛ ﻓﻼ ﻭﺍﷲ ﻻ ﺗﻘﺪﹼ ﺭ‬

‫ﺑﺜﻤﻦ ﻭﻻ ﻗﻴﻤﺔ‪.‬‬
‫ﻻ ﺑـﺄﺱ ﻟﻠﻤﺴـﺎﻓﺮ ﻏـﲑ ﺍﳊـﺎﺝ ﺃﻥ ﻳﺼـﻮﻡ ﻋﺮﻓـﺔ ﻣـﺎ ﱂ‬
‫ﻳﺸـﻖﻋﻠﻴﻪ‪.‬‬
‫ﻣـﻦ ﻣﻨﻌـﻪ ﺍﻟﻌـﺬﺭ ﻣـﻦ ﺻﻴـﺎﻡ ﻋﺮﻓـﺔ؛ ﻛﺎﳌﺮﻳـﺾ ﻭﺍﳊﺎﺋﺾ‬
‫ﻭﺍﳌﺮﺿﻊ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺻﻴﺎﻣﻪ‪ ،‬ﻓﺈﻥ ﻟﻪ ﺍﻷﺟﺮ ﺑﻨﻴﺘﻪ‪.‬‬
‫ﲤﺎﻡ ﺍﻷﺟﺮ ﺃﻥ ﻳﻨﻮﻱ ﺻﻴﺎﻡ ﻋﺮﻓﺔ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﻟﺴﺤﻮﺭ ﻧﻴﺔ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑـﺔ ﳛﺮﺻـﻮﻥ ﻋﲆ ﺻﻴـﺎﻡ ﺃﻃﻔﺎﳍـﻢ ﰲ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ؛ ﻟﻴﻌﺘﺎﺩﻭﺍ ﺍﻟﻄﺎﻋﺔ ﻭﺗﻌﻈﻴﻢ ﺍﻟﺸﻌﺎﺋﺮ‪.‬‬
‫ﻗـﺎﻝ ﺍﻟﺸـﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑـﻦ ﺑﺎﺯ ‪-‬ﺭﲪـﻪ ﺍﷲ‪» :-‬ﺇﺫﺍ ﺻﺎﺩﻑ‬
‫ﻳـﻮﻡ ﺍﳉﻤﻌﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ﻓﺼﺎﻣﻪ ﺍﳌﺴـﻠﻢ ﻭﺣﺪﻩ ﻓـﻼ ﺑﺄﺱ ﺑﺬﻟﻚ؛‬
‫ﻷﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺻﺎﻣﻪ ﻷﻧﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﻻ ﻷﻧﻪ ﻳﻮﻡ ﲨﻌﺔ‪.(٣)«..‬‬

‫‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١١٦٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ‬

‫)‪ (٢‬ﴍﺡ ﺍﻟﻨﻮﻭﻱ ﻋﲆ ﻣﺴﻠﻢ )‪.(٥١/٨‬‬
‫)‪ (٣‬ﻓﺘﺎﻭ￯ ﺍﺑﻦ ﺑﺎﺯ )‪.(٤١٤/٥١‬‬
 ‫ﻭﺇﺫﺍ ﺻـﺎﻡ ﻣﻌـﻪ ﺍﳋﻤﻴـﺲ ﻓﻬـﻮ ﺃﻓﻀـﻞ ﻟﻔﻀـﻞ ﺍﳋﻤﻴـﺲ‪،‬‬
‫ﻭﻟﻜﻮﻧﻪ ﻣﻦ ﺍﻟﻌﴩ ﺍﻟﻌﻈﻴﻤﺔ‪.‬‬
‫ﻭﻻ ﺣـﺮﺝ ﺃﻥ ﺗﺼـﻮﻡ ﺍﳌـﺮﺃﺓ ﻳـﻮﻡ ﻋﺮﻓـﺔ ﺗﻨـﻮﻱ ﺑـﻪ ﺍﻟﻘﻀﺎﺀ‬
‫‪١٠٩‬‬ ‫ﻭﳛﺼﻞ ﳍﺎ ﺛﻮﺍﺏ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺑﻨﻴﺔ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﳛﺼﻞ ﳍﺎ ﺍﻟﺜﻮﺍﺏ)‪.(١‬‬

‫ﺃﻳﺎﻡ ﺍﻟﺘﴩﻳ‬
‫ﺪ‬ ‫ﺃﻥ ﻳﺼﻤ ﻦ ﺇﻻ ﻦ‬ ‫» ﻳﺮﺧ ﺺ ﰲ ﺃﻳ ﺎﻡ ﺍﻟﺘﴩﻳ‬
‫ﺍ ﺪﻱ«)‪.(٢‬‬
‫ﻭﺃﻳﺎﻡ ﺍﻟﺘﴩﻳﻖ ﻫﻲ ﺍﳊﺎﺩﻱ ﻋﴩ ﻭﺍﻟﺜﺎﲏ ﻋﴩ ﻭﺍﻟﺜﺎﻟﺚ ﻋﴩ‬
‫ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪.‬‬
‫ﻭﺃﻛﺜـﺮ ﺍﻟﻌﻠـﲈﺀ ﻳﻤﻨﻌـﻮﻥ ﺻﻴﺎﻣﻬﺎ ﺗﻄﻮﻋـ ﹰﺎ ﺃﻭ ﻗﻀـﺎﺀ ﺃﻭ ﻧﺬﺭ ﹰﺍ‬
‫ﺃﻭ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻳﺮﻭﻥ ﺑﻄﻼﻧﻪ ﻟﻮ ﻭﻗﻊ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﳖـﻰ ﷺ ﻋـﻦ ﺻﻴﺎﻡ ﺃﻳـﺎﻡ ﺍﻟﺘﴩﻳـﻖ ﻭﻗـﺎﻝ‪» :‬ﺇ ﺎ ﺃﻳ ﺎﻡ ﺃﻛﻞ‬
‫ﻭ ﺏ ﻭﺫﻛﺮ ﺍﷲ ﻋ ﻭﺟﻞ«)‪ .(٣‬ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﱠ‬
‫ﺃﻥ ﺍﻷﻛﻞ ﰲ‬
‫ﻭﺍﻟﴩﺏ ﺇﻧﲈ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﲆ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻃﺎﻋﺘﻪ‪،‬‬
‫ﺃﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ ﱡ‬

‫)‪ (١‬ﻓﺘﺎﻭ￯ ﻧﻮﺭ ﻋﲆ ﺍﻟﺪﺭﺏ ﻻﺑﻦ ﻋﺜﻴﻤﲔ )‪ (٢/١١‬ﺑﱰﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ‪.‬‬

‫‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٩٩٨‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺎﺋﺸﺔ‬
‫‪،‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ )‪ (٢٨١٣‬ﻭﺍﻟﻨﺴـﺎﺋﻲ )‪ (٤٢٣٠‬ﻣـﻦ ﺣﺪﻳـﺚ ﻧﺒﻴﺸـﺔ‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻌﺎﻥ ﺑﻨﻌﻢ ﺍﷲ ﻋﲆ ﻣﻌﺎﺻﻴﻪ‬
‫ﻓﻘﺪ ﻛﻔﺮ ﻧﻌﻤﺔ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺟﺪﻳﺮ ﺃﻥ ﹸﻳﺴﻠﺒﻬﺎ‪.‬‬

‫ﺼﻴﺺ ﺁﺧﺮ ﺍﻟﻌﺎﻡ ﺑﺼﻴﺎﻡ‬

‫‪١١٠‬‬
‫ﲣﺼﻴﺺ ﺁﺧﺮ ﺍﻟﻌﺎﻡ ﺑﻌﺒﺎﺩﺓ ﻛﺼﻮﻡ ﺃﻭ ﺻﻼﺓ ﺑﺪﻋﺔ؛ ﻓﻼ ﳚﻮﺯ‬
‫ﻗﻮﻝ‪ :‬ﺍﺧﺘﻢ ﻋﺎﻣﻚ ﺑﺼﻴﺎﻡ‪.‬‬
 ‫ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ‬
‫ﺗﻮﺯﻳﻊ‬
‫‪ .٢٠‬ﺟﻨﺔ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ .٢١‬ﺍﻟﻌﻴﺪ ﺁﺩﺍﺏ ﻭﺃﺣﻜﺎﻡ‪.‬‬
‫‪ .٢٢‬ﺍﻟﻤﺘﻘﻠﺒﻮﻥ‪.‬‬
‫‪ .٢٣‬ﺍﺗﺮﻙ ﺃﺛﺮ ﹰﺍ ﻗﺒﻞ ﺍﻟﺮﺣﻴﻞ‪.‬‬
‫‪ .٢٤‬ﺍﻟﻤﺠﻤﻌﺎﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ‪.‬‬
‫‪ .٢٥‬ﴏﺍﻉ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫‪ .٢٦‬ﺍﻷﻣﺔ ﺍﻟﻤﺎﻟﻴﺔ‪.‬‬
‫‪ .٢٧‬ﺯﺍﺩ ﺍﻟﺤﺞ‪.‬‬
‫‪ .٢٨‬ﺑﺪﻋﺔ ﺇﻋﺎﺩﺓ ﻓﻬﻢ ﺍﻟﻨﺺ‪.‬‬
‫‪ .٢٩‬ﻣﺸﺮﻭﻋﻚ ﺍﻟﺬﻱ ﻳﻼﺋﻤﻚ‪.‬‬
‫‪ .٣٠‬ﻧﻈﺮﺍﺕ ﻓﻲ ﺍﻟﻘﺼﺺ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫‪ .٣١‬ﺍﻟﻔﻘﻪ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﻓﺎﺟﻌﺔ ﺍﻟﺴﻴﻞ‬
‫ﺍﻟﺠﺮﺍﺭ‪.‬‬
‫‪ .٣٢‬ﺃﺧﻄﺎﺭ ﺗﻬﺪﺩ ﺍﻟﺒﻴﻮﺕ‪.‬‬
‫‪ .٣٣‬ﻓﺘﻴﺎﻥ ﺍﻹﻳﻤﺎﻥ‪.‬‬
‫‪ .٣٤‬ﺍﻟﺪﻟﻴﻞ ﺇﻟﻰ ﻣﺮﺍﺟﻊ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .٣٥‬ﺳﻠﺴﻠﺔ ﻧﺴﺎﺋﻢ ﺍﻟﺸﺎﻡ‪:‬‬
‫• ﻃﻮﺑﻰ ﻟﻠﺸﺎﻡ‬
‫• ﺳﻨﻦ ﺍﷲ ﰲ ﺧﻠﻘﻪ‬
‫ﻧﴩ‬
‫‪ .١‬ﻛﻴﻒ ﻋﺎﻣﻠﻬﻢ ﷺ‪.‬‬
‫‪ .٢‬ﻣﻌﺎﻧﻲ ﺍﻷﺫﻛﺎﺭ‬
‫‪ .٣‬ﺷﺮﺡ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﻨﻮﻭﻳﺔ‪.‬‬
‫‪ .٤‬ﺃﺭﺑﻌﻮﻥ ﻧﺼﻴﺤﺔ ﻹﺻﻼﺡ ﺍﻟﺒﻴﻮﺕ‪.‬‬
‫‪ ٧٠ .٥‬ﻣﺴﺄﻟﺔ ﻓﻲ ﺍﻟﺼﻴﺎﻡ‪.‬‬
‫‪ .٦‬ﺭﻣﻀﺎﻥ ﻓﺮﺻﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪.‬‬
‫‪ .٧‬ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺃﺧﻄﺎﺀ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .٨‬ﻛﻴﻒ ﺗﻘﺮﺃ ﻛﺘﺎﺑ ﹰﺎ‪.‬‬
‫‪ .٩‬ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﻮﺏ ﻭﻟﻜﻦ‪...‬‬
‫‪ .١٠‬ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﻟﺠﻠﻴﺔ‪.‬‬
‫‪ ٣٣ .١١‬ﺳﺒﺒ ﹰﺎ ﻟﻠﺨﺸﻮﻉ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬
‫‪ .١٢‬ﺷﻜﺎﻭ￯ ﻭﺣﻠﻮﻝ‪.‬‬
‫‪ .١٣‬ﻇﺎﻫﺮﺓ ﺿﻌﻒ ﺍﻹﻳﻤﺎﻥ‪.‬‬
‫‪ .١٤‬ﻣﺤﺮﻣﺎﺕ ﺍﺳﺘﻬﺎﻥ ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .١٥‬ﻭﺳﺎﺋﻞ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﻠﻪ‪.‬‬
‫‪ .١٦‬ﻛﻮﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﺃﻋﻮﺍﻧ ﹰﺎ‪.‬‬
‫‪ .١٧‬ﺃﺩﺭﻙ ﺃﻫﻠﻚ ﻗﺒﻞ ﺃﻥ ﻳﺤﺘﺮﻗﻮﺍ‪.‬‬
‫‪ .١٨‬ﺣﻤﻰ ﺍﻷﻟﻌﺎﺏ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪.‬‬
‫‪ .١٩‬ﺍﻟﻤﺴﺎﺑﻘﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺍﻟﻘﻠﻮﺏ‪:‬‬ ‫‪ .٣٧‬ﺳﻠﺴﻠﺔ ﺃﻣﺮﺍ‬ ‫‪ .٣٦‬ﺳﻠﺴﻠﺔ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ‪:‬‬
‫• ﺍﻟﺸﻬﻮﺓ‪.‬‬ ‫• ﺍﻹﺧﻼ ‪.‬‬
‫• ﺍﻟ ‪.‬‬ ‫• ﺍﻟﺘﻮﻛﻞ‪.‬‬
‫• ﺍﻟﻌﺸ ‪.‬‬ ‫• ﺍ ﻮ ‪.‬‬
‫• ﺍﻟ ﻔﻠﺔ‪.‬‬ ‫• ﺍﻟﺮﺟﺎﺀ‪.‬‬
‫• ﺍ ﺪﺍﻝ ﻭﺍ ﺮﺍﺀ‪.‬‬ ‫• ﺍﻟﺘﻘﻮ￯‪.‬‬
‫• ﺍﻟﻜ ‪.‬‬ ‫• ﺍ ﺤﺎﺳﺒﺔ‪.‬‬
‫• ﺍﻟﻨﻔﺎ ‪.‬‬ ‫• ﺍﻟﺘﻔﻜﺮ‪.‬‬
‫• ﺣﺐ ﺍﻟﺮﻳﺎﺳﺔ‪.‬‬ ‫• ﺍ ﺤﺒﺔ‪.‬‬
‫• ﺣﺐ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫• ﺍﻟﺸﻜﺮ‪.‬‬
‫• ﺍﺗﺒﺎﻉ ﺍ ﻮ￯‪.‬‬ ‫• ﺍﻟﺮﺿﺎ‪.‬‬
‫• ﺍﻟﻮﺭﻉ‪.‬‬
‫• ﺍﻟﺼ ‪.‬‬
 ‫زاد اﻟﺼﺎﺋﻢ‬
C
‫زاد اﻟﺼﺎﺋﻢ‬
M     
Y 
CM
          
MY
  
CY
        
CMY

K
  
 