إن حكم الكفارة على المجامع الصائم في نهار رمضان قد شغلت حيزًا كبيرًا من تفكيري، عندي كتابتي لبحث: التجديد الفقهي والتقريب بين المذاهب الفقهية، حيث أشرتُ فيه إلى أن الإجماع لابد له من مُستند (دليل) يستند عليه، واستُفتيت في هذه الأثناء: في رجل جامع زوجته في نهار رمضان، حينها رجعت إلى ما كُتب في حُكم ذلك؛ فرأيت التصدير بالقول بأن المسألة متفق عليها بين الفقهاء، فأحببت أن أقف على مستندٍ لهذا الإجماع، فوجدت حديثًا يذكره جميع من تكلم في المسألة وهو ما جاء عَنْ أَبِي هُرَيْرَةَ t، قال: "جَاءَ رَجُلٌ إِلَى النَّبِيِّ r، فَقَالَ: إِنَّ الآخَرَ وَقَعَ عَلَى امْرَأَتِهِ فِي رَمَضَانَ، فَقَالَ: أَتَجِدُ مَا تُحَرِّرُ رَقَبَةً؟، قَالَ: لاَ، قَالَ: فَتَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟، قَالَ: لاَ، قَالَ: أَفَتَجِدُ مَا تُطْعِمُ بِهِ سِتِّينَ مِسْكِينًا؟ قَالَ: لاَ، قَالَ: فَأُتِيَ النَّبِيُّ r بِعَرَقٍ فِيهِ تَمْرٌ، - وَهُوَ الزَّبِيلُ-، قَالَ: أَطْعِمْ هَذَا عَنْكَ، قَالَ: عَلَى أَحْوَجَ مِنَّا؟، مَا بَيْنَ لاَبَتَيْهَا أَهْلُ بَيْتٍ أَحْوَجُ مِنَّا، قَالَ: فَأَطْعِمْهُ أَهْلَكَ"^([1])، غير أن النفس لم تطمئن إلى الاستناد على هذا الحديث وحده للحكم بثبوت الكفارة، وبدأت أبحث هل من مستند آخر لذلك أم لا؟.   Abstract: In the name of God, the Most Gracious, the Most Merciful, the ruling on expiation for having intercourse with a fasting person during the day in Ramadan has occupied a large part of my thinking. I have written a research paper: Jurisprudential renewal and rapprochement between jurisprudential schools of thought, in which I pointed out that consensus must have a document (evidence) upon which it can be based, and I was consulted regarding it. Meanwhile: Concerning a man who had intercourse with his wife during the day in Ramadan, then I returned to what was written in the ruling on that; I saw the explanation by saying that the issue was agreed upon among the jurists, so I wanted to find a basis for this consensus, I found a hadith mentioned by everyone who spoke about the issue, which was reported on the authority of Abu Hurairah, may God bless him and grant him peace. He said: “A man came to the Prophet, may God bless him and grant him peace, and said: The other had intercourse with his wife during Ramadan, and he said: Can you find something to free a slave?" He said: No. He said: So you can To fast for two consecutive months? He said: No. He said: Can you find something to feed sixty poor people with? He said: No. He said: Then a basket of dates was brought to the Prophet, may God bless him and grant him peace. He is the dungeon. He said: Feed this one on your behalf. He said: Is he more in need than us? “There is no family in need more than us." He said, “So feed your family."^([1])، However, I did not feel comfortable relying on this hadith alone to determine the validity of the atonement, and I began to research whether there is another document for that or not?. ^[1]() ينظر: صحيح البخاري، بَابُ المُجَامِعِ فِي رَمَضَانَ، هَلْ يُطْعِمُ أَهْلَهُ مِنَ الكَفَّارَةِ إِذَا كَانُوا مَحَاوِيجَ (1937) 3/32. ^[1]() See: Sahih Al-Bukhari, chapter on gatherings in Ramadan, should he feed his family from the expiation if they are in need (1937) 3/32.