TABUHAN REBANA
الفتاوى الفقهية الكبرى
(ﻭﺳﺌﻞ) - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻋﻤﺎ ﺻﻮﺭﺗﻪ ﻣﺎ ﻳﺘﻌﺎﻃﺎﻩ ﺟﻬﻠﺔ اﻟﻤﺘﺼﻮﻓﺔ ﻣﻦ اﻟﻄﻴﺮاﻥ ﻭاﻟﻘﺼﺐ ﻭاﻟﻐﻨﺎء ﻭاﻟﺼﻴﺎﺡ ﻭاﻟﺮﻗﺺ ﻭاﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺫﻟﻚ ﻗﺮﺑﺔ ﻭﺗﻜﻨﻴﺘﻬﻢ ﻋﻦ اﻟﺒﺎﺭﻱ ﻋﺰ ﻭﺟﻞ ﺑﻬﻨﺪ ﻭﻟﻴﻠﻰ ﻓﻬﻞ ﻳﺤﻞ ﻟﻬﻢ ﺫﻟﻚ ﻻ ﺳﻴﻤﺎ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻭﻫﻞ ﻧﻘﻞ ﻋﻦ اﻟﺴﻠﻒ ﺷﻲء ﻣﻦ ﺫﻟﻚ ﻭﻫﻞ ﺫﻟﻚ ﺻﻐﻴﺮﺓ ﺃﻭ ﻛﺒﻴﺮﺓ ﻭﻫﻞ ﻳﻜﻔﺮ ﻣﻦ اﻋﺘﻘﺪ اﻟﺘﻘﺮﺏ ﺑﻪ ﺇﻟﻰ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻭﺿﺤﻮا ﻟﻨﺎ ﺫﻟﻚ ﻭﺑﻴﻨﻮﻩ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ؟
(ﻓﺄﺟﺎﺏ) ﻧﻔﻌﻨﺎ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺑﻌﻠﻮﻣﻪ ﺑﻘﻮﻟﻪ ﻗﺪ ﺃﺷﺒﻊ اﻷﺋﻤﺔ ﻛﺎﻟﻌﺰ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﻓﻲ ﻗﻮاﻋﺪﻩ اﻟﻜﻼﻡ ﻓﻲ ﺫﻟﻚ ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﺑﺎﺧﺘﺼﺎﺭ ﻓﻨﻘﻮﻝ *ﺃﻣﺎ اﻟﺪﻑ ﻓﻤﺒﺎﺡ ﻣﻄﻠﻘﺎ ﺣﺘﻰ ﻟﻠﺮﺟﺎﻝ ﻛﻤﺎ اﻗﺘﻀﺎﻩ ﺇﻃﻼﻕ اﻟﺠﻤﻬﻮﺭ ﻭﺻﺮﺡ ﺑﻪ اﻟﺴﺒﻜﻲ* ﻭﺿﻌﻒ ﻣﺨﺎﻟﻔﺔ اﻟﺤﻠﻴﻤﻲ ﻓﻴﻪ ﻭﺃﻣﺎ اﻟﻴﺮاﻉ ﻓﺎﻟﻤﻌﺘﻤﺪ ﻋﻨﺪ اﻟﻨﻮﻭﻱ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻛﺎﻷﻛﺜﺮﻳﻦ ﺣﺮﻣﺘﻪ.
ﻭﺃﻣﺎ اﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﺤﺮﻣﻪ اﺑﻦ اﻟﺼﻼﺡ ﻭﺧﺎﻟﻔﻪ اﻟﺴﺒﻜﻲ ﻭﻏﻴﺮﻩ ﻓﺈﻥ اﻟﺤﺮﻣﺔ ﻟﻢ ﺗﺘﺄﺕ ﻣﻦ اﻻﺟﺘﻤﺎﻉ ﻭﻟﻢ ﺗﺴﺮ ﺇﻟﻰ اﻟﺪﻑ ﺑﻞ ﻣﻦ ﺣﻴﺚ اﻟﻴﺮاﻉ اﻟﻤﺴﻤﻰ ﺑﺎﻟﺸﺒﺎﺑﺔ ﻭﺃﻣﺎ اﻟﻐﻨﺎء ﻭﺳﻤﺎﻋﻪ ﺑﻼ ﺁﻟﺔ ﻓﻤﻜﺮﻭﻫﺎﻥ ﻭﻗﻮﻝ اﻷﺳﺘﺎﺫ ﺃﺑﻲ ﻣﻨﺼﻮﺭ اﻟﻤﺬﻫﺐ اﻟﺠﻮاﺯ ﺇﺫا ﺳﻤﻌﻪ ﻣﻦ اﻟﺮﺟﻞ ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻗﺎﺭﻋﺔ اﻟﻄﺮﻳﻖ ﻭﻟﻢ ﻳﻘﺘﺮﻥ ﺑﻪ ﻣﻜﺮﻭﻩ ﺿﻌﻴﻒ ﺑﻞ اﻟﻤﻌﺘﻤﺪ اﻟﻜﺮاﻫﺔ ﻣﻄﻠﻘﺎ ﻭﻗﺎﻝ اﻟﻐﺰاﻟﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﺇﻥ ﻧﻮﻯ ﺑﻪ اﻟﺘﺮﻭﻳﺢ ﻟﻠﺘﻘﻮﻱ ﻋﻠﻰ اﻟﻄﺎﻋﺔ ﻓﻬﻮ ﻣﻄﻴﻊ ﻭﺃﻣﺎ اﻟﺼﻴﺎﺡ ﻓﻘﺎﻝ اﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ اﻟﺼﻴﺎﺡ ﻭاﻟﺘﻐﺎﻧﻲ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﺣﺎﻝ ﻻ ﻳﻘﺘﻀﻴﻪ ﺃﺛﻢ ﻣﻦ ﻭﺟﻬﻴﻦ ﺇﺑﻬﺎﻣﻪ اﻟﺤﺎﻝ اﻟﻤﻮﺟﺒﺔ ﻟﺬﻟﻚ ﻭﺗﺼﻨﻌﻪ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﻦ ﺣﺎﻝ ﻳﻘﺘﻀﻴﻪ ﺃﺛﻢ ﺑﺮﻳﺎﺋﻪ ﻻ ﻏﻴﺮ ﻭﻧﺘﻒ اﻟﺸﻌﻮﺭ ﻭﺿﺮﺏ اﻟﺼﺪﻭﺭ ﻭﺗﻤﺰﻳﻖ اﻟﺜﻴﺎﺏ ﻣﺤﺮﻡ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺇﺿﺎﻋﺔ اﻟﻤﺎﻝ ﻭﺃﻣﺎ اﻟﺮﻗﺺ ﻓﻼ ﻳﺤﺮﻡ ﻟﻔﻌﻞ اﻟﺤﺒﺸﺔ ﻟﻪ ﻓﻲ ﺣﻀﺮﺗﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻣﻊ ﺗﻘﺮﻳﺮﻩ ﻋﻠﻴﻪ.
ﻭﻗﺎﻝ ﺟﻤﺎﻋﺔ ﻳﻜﺮﻩ ﻟﺨﺮﻡ اﻟﻤﺮﻭءﺓ ﻭﻓﺼﻞ اﻟﻐﺰاﻟﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﺑﻴﻦ ﺃﺭﺑﺎﺏ اﻷﺣﻮاﻝ اﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﻮﺟﺪ ﻓﻴﺠﻮﺯ ﻟﻬﻢ ﻭﻳﻜﺮﻩ ﻟﻐﻴﺮﻫﻢ ﻭﻧﻘﻞ ﻋﻦ اﻟﻘﺎﺿﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﺭﺩ اﻟﺸﻬﺎﺩﺓ ﺑﻪ ﻟﻐﻴﺮ ﺃﺭﺑﺎﺏ اﻷﺣﻮاﻝ ﻭﻫﻮ ﻣﺘﺠﻪ ﺣﻴﺚ ﻛﺎﻥ ﻟﻬﻢ ﻣﻨﺼﺐ ﺃﻭ ﻓﺨﺎﻣﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﺫﻟﻚ ﺧﺎﺭﻡ ﻟﻤﺮﻭءﺗﻪ ﻏﻴﺮ ﻻﺋﻖ ﺑﻪ ﺗﻌﺎﻃﻴﻪ ﻭﺇﻻ ﻓﻼ ﻭﺟﻪ ﻟﺮﺩ اﻟﺸﻬﺎﺩﺓ ﺑﻪ ﻷﻧﻪ ﻏﻴﺮ ﺧﺎﺭﻡ ﻟﻠﻤﺮﻭءﺓ ﺣﻴﻨﺌﺬ ﻗﺎﻝ اﻟﺒﻠﻘﻴﻨﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻭﻻ ﺣﺎﺟﺔ ﻻﺳﺘﺜﻨﺎء ﺃﺭﺑﺎﺏ اﻷﺣﻮاﻝ ﻷﻧﻪ ﻟﻴﺲ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻭﻣﺤﻞ ﺫﻟﻚ ﻛﻠﻪ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺣﺮﻣﺔ ﻛﻔﻌﻞ اﻟﻤﺨﻨﺜﻴﻦ ﻭﺇﻻ ﺣﺮﻡ ﻭﻗﺎﻝ اﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻳﻜﺮﻩ ﻭﻗﺎﻝ اﻟﺒﻠﻘﻴﻨﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﺇﻥ ﻛﺎﻥ ﻟﻠﺘﺸﺒﻪ ﺑﺎﻟﻤﺨﻨﺚ ﻓﺈﻧﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻰ اﻟﺮﺟﺎﻝ ﻭاﻟﺼﺤﻴﺢ اﻟﺘﺤﺮﻳﻢ ﻣﻄﻠﻘﺎ ﻭﺃﻣﺎ اﻟﺘﺼﻔﻴﻖ ﺑﺎﻟﻴﺪ ﻟﻠﺮﺟﺎﻝ ﻓﻨﻘﻞ اﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺣﺮاﻡ
ﻭﺟﺰﻡ ﺑﻪ اﻟﻤﺮاﻏﻲ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻭﻓﻴﻪ ﻧﻈﺮ ﻭﻧﻴﺔ اﻟﺘﻘﺮﺏ ﺑﺬﻟﻚ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﺃﻧﻪ ﺣﺮاﻡ ﻭﻻ ﻳﻌﻠﻢ ﺫﻟﻚ ﺇﻻ ﺑﺼﺮﻳﺢ ﻟﻔﻆ اﻟﻨﺎﻭﻱ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻈﻦ ﺑﻪ ﺫﻟﻚ ﻭﻟﻮ ﻟﻘﺮﻳﻨﺔ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ اﺷﺘﻬﺮ ﻋﻨﻪ ﺧﻴﺮ ﺑﻞ ﺭﺑﻤﺎ ﻳﻜﻮﻥ ﻇﻦ ﺫﻟﻚ ﺑﻤﺜﻞ ﻫﺬا ﺟﺎﻟﺒﺎ ﻟﻠﻤﻘﺖ ﻭاﻟﻌﻴﺎﺫ ﺑﺎﻟﻠﻪ ﻭﺗﺴﻤﻴﺔ اﻟﺒﺎﺭﻱ ﺟﻞ ﻭﻋﻼ ﺑﺎﻟﻤﺨﻠﻮﻗﻴﻦ ﺣﺮاﻡ ﻋﻨﺪ ﻛﻞ ﺃﺣﺪ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺑﻤﺜﻞ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﻭﺣﺎﺷﺎ ﻣﻦ ﻳﻨﺴﺐ ﺇﻟﻰ ﺃﺩﻧﻰ ﺩﺭﺟﺎﺕ اﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﺸﺒﻪ اﻟﻘﺪﻳﻢ ﺑﺎﻟﺤﺎﺩﺙ *ﻭﺃﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻓﻼ ﻳﻨﺒﻐﻲ ﻷﻧﻬﺎ ﻟﻢ ﺗﺒﻦ ﻟﻤﺜﻞ ﺫﻟﻚ ﻭﻻ ﻳﺤﺮﻡ ﺫﻟﻚ ﺇﻻ ﺇﻥ ﺃﺿﺮ ﺑﺄﺭﺽ اﻟﻤﺴﺠﺪ ﺃﻭ ﺣﺼﺮﻩ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﺃﻭ ﺷﻮﺵ ﻋﻠﻰ ﻧﺤﻮ ﻣﺼﻞ ﺃﻭ ﻧﺎﺋﻢ ﺑﻪ* ﻭﻗﺪ ﺭﻗﺺ اﻟﺤﺒﺸﺔ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﻫﻮ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻳﻨﻈﺮﻫﻢ ﻭﻳﻘﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﻓﻲ اﻟﺘﺮﻣﺬﻱ ﻭﺳﻨﻦ اﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺎﺋﺸﺔ - ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ - ﺃﻥ اﻟﻨﺒﻲ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻗﺎﻝ «ﺃﻋﻠﻨﻮا ﻫﺬا اﻟﻨﻜﺎﺡ ﻭاﻓﻌﻠﻮﻩ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻭاﺿﺮﺑﻮا ﻋﻠﻴﻪ ﺑﺎﻟﺪﻑ» ﻭﻓﻴﻪ ﺇﻳﻤﺎء ﺇﻟﻰ ﺟﻮاﺯ ﺿﺮﺏ اﻟﺪﻑ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻷﺟﻞ ﺫﻟﻚ ﻓﻌﻠﻰ ﺗﺴﻠﻴﻤﻪ ﻳﻘﺎﺱ ﺑﻪ ﻏﻴﺮﻩ ﻭﺃﻣﺎ ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ اﻟﺴﻠﻒ ﻓﻘﺪ ﻗﺎﻝ اﻟﻮﻟﻲ ﺃﺑﻮ ﺯﺭﻋﺔ ﻓﻲ ﺗﺤﺮﻳﺮﻩ ﺻﺢ ﻋﻦ اﻟﺸﻴﺦ ﻋﺰ اﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﻭاﺑﻦ ﺩﻗﻴﻖ اﻟﻌﻴﺪ ﻭﻫﻤﺎ ﺳﻴﺪا اﻟﻤﺘﺄﺧﺮﻳﻦ ﻋﻠﻤﺎ ﻭﻭﺭﻋﺎ ﻭﻧﻘﻠﻪ ﺑﻌﻀﻬﻢ ﻋﻦ اﻟﺸﻴﺦ ﺃﺑﻲ ﺇﺳﺤﺎﻕ اﻟﺸﻴﺮاﺯﻱ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻭﻛﻔﺎﻙ ﺑﻪ ﻭﺭﻋﺎ ﻣﺠﺘﻬﺪا ﻭﺃﻣﺎ ﺩﻟﻴﻞ اﻟﺤﻞ ﻟﻤﺎ ﺫﻛﺮ ﻓﻔﻲ اﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - «ﺳﻤﻊ ﺑﻌﺾ ﺟﻮاﺭ ﻳﻀﺮﺑﻦ ﺑﺎﻟﺪﻑ ﻭﻫﻲ ﺗﻘﻮﻝ ﻭﻓﻴﻨﺎ ﻧﺒﻲ ﻳﻌﻠﻢ ﻣﺎ ﻓﻲ ﻏﺪ ﻓﻘﺎﻝ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺩﻋﻲ ﻫﺬا ﻭﻗﻮﻟﻲ اﻟﺬﻱ ﻛﻨﺖ ﺗﻘﻮﻟﻴﻦ» ﻭﻓﻲ اﻟﺘﺮﻣﺬﻱ ﻭاﺑﻦ ﻣﺎﺟﻪ ﺃﻧﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - «ﻟﻤﺎ ﺭﺟﻊ ﻣﻦ ﺑﻌﺾ ﻏﺰﻭاﺗﻪ ﺃﺗﺘﻪ ﺟﺎﺭﻳﺔ ﺳﻮﺩاء ﻓﻘﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺇﻧﻲ ﻧﺬﺭﺕ ﺇﻥ ﺭﺩﻙ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺳﺎﻟﻤﺎ ﺃﻥ ﺃﺿﺮﺏ ﺑﻴﻦ ﻳﺪﻳﻚ ﺑﺎﻟﺪﻑ ﻓﻘﺎﻝ ﻟﻬﺎ ﺇﻥ ﻛﻨﺖ ﻧﺬﺭﺕ ﻓﺄﻭﻑ ﺑﻨﺬﺭﻙ
Komentar
Posting Komentar