‫اء ا‬ ‫أل ا اﻹ  ‬ ‫‪ ١٤٣٨‬ﵺ‪ ٢٠١٧‬ﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺃﻭ ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞﺳﻮﺍﺀ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲ ﺃﻭ ﺳﻮﺍﻩ ﻭﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﺘﺮﺟﺎﻋﻬﺎﺇﻻ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ ﺍﻟﻨﺎﺷﺮ‪.‬‬ ‫اء ا‬ ‫أل ا اﻹ  ‬ ‫ﺍﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﻟﺤﻘﻮﻕﺟﺎﻣﻌﺔ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‬ ‫‬ ‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺑﺠﺎﻣﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﻣﺎﻟﻴﺰﻳﺎ(‬ ‫)ﺳﺎﺑﻘﺎ(‬ ‫‬‫ﻭﻛﻴﻞ ﺍﻟﺠﺎﻣﻌﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺒﺤﻮﺙ‬ ‫‪5‬‬ ‫أل ا‬ ‫ت   أل ا‬ ‫‪ $%&' ١‬أل ا ﻻ"!ر ا‬ ‫ﻷﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻋﺘﺒﺎﺭﺍﻥ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻋﻠﻤﻲ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺇﺿﺎﻓﻲ‪ ،‬ﻓﺄﻣﺎ ﺗﻌﺮﻳﻔﻪ‬ ‫ﺑﺎﻻﻋﺘﺒﺎﺭ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﺤﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻋﻠﻢ ﻳﻘﺘﺪﺭ ﺑﻪ ﻋﻠﻰ‬ ‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺩﻟﺘﻬﺎ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ ﻫﺎﻫﻨﺎ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﻫﻲ ﺃﺩﻟﺔ ﺍﻟﻔﻘﻪ‬ ‫ﺍﻹﺟﻤﺎﻟﻴﺔ‪ ،‬ﻛﻘﻮﻟﻨﺎ‪ :‬ﺍﻟﺨﺎﺹ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ ﻓﻲ ﻣﺪﻟﻮﻟﻪ‪ ،‬ﻭﺍﻟﻌﺎﻡ ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻓﻲ‬ ‫ﻣﺪﻟﻮﻟﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺨﺮﺝ ﺑﺬﻟﻚ ﺍﻷﺩﻟﺔ‬ ‫ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻧﺤﻮ‪] ﴾ l k ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪] ﴾ \ [ Z ﴿ ،[٤٣ :‬ﺍﻹﺳﺮﺍﺀ‪،[٣٢ :‬‬ ‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔﺃﻋﻨﻲ ﺍﻟﺘﻔﺼﻴﻠﻴﺔﻻ ﺗﺴﻤﻰ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬ ‫ﻭﺇﻃﻼﻕ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﻣﺠﺎﺯ ﻣﺸﻬﻮﺭ ﻻ ﺑﺄﺱ ﺑﺬﻛﺮﻩ ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﺑﻞ‬ ‫ﻣﺸﻬﻮﺭﺍ‪ ،‬ﺃﻭ ﺣﻘﻴﻘﺔ‬ ‫‬‫ﻣﺠﺎﺯﺍ‬ ‫‬‫ﺍﻟﺒﺪﺭ ﻓﻲ ﻛﻮﻧﻪ‬ ‫‬‫ﺻﺮﺡ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺷﻚ‬ ‫‪‬‬ ‫ﻋﺮﻓﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻓﻲ ﺃﺧﺬﻩ ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻫﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ‪ ،‬ﻛﺎﻟﻮﺟﻮﺏ‪ ،‬ﻭﺍﻟﻨﺪﺏ‪،‬‬ ‫ﻭﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺛﻤﺮﺍﺗﻬﺎ ﻛﺎﻟﺼﺤﺔ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻮﺿﻌﻴﺔ‪ :‬ﻛﺎﻟﺮﻛﻨﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﺴﺒﺒﻴﺔ ﻭﺍﻟﺸﺮﻃﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪،‬‬ ‫‪‬‬‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺄﺩﻟﺘﻬﺎ‪ :‬ﻫﻲ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﺍﻻﺳﺘﺪﻻﻝ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪6‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﻼ ﺧﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺃﻧﻬﺎ‬ ‫‪‬‬‫ﻓﺄﻣﺎ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻗﻄﻌﺎ ﻭﺇﻣﺎ ﻇ ﻨﺎ‪ ،‬ﺇﻻ ﻣﻦ ﺷﺬ ﻣﻦ ﺑﻌﺾ ﻣﺨﺎﻟﻔﻴﻨﺎ ﻓﻲ‬ ‫ﺗﻔﻴﺪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﻣﺎ ‬ ‫ﺇﻧﻜﺎﺭ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﺃﻭ ﺇﻧﻜﺎﺭ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻲ‬ ‫ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺑﻬﻤﺎ)‪.(١‬‬ ‫‪ $%&' ٢‬أل ا ﻻ"!ر اﻹ ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﻌﻨﻰ ﺍﻹﺿﺎﻓﻲ ﻣﺮﻛﺐ ﻣﻦ ﻛﻠﻤﺘﻴﻦ؛ ﺇﺣﺪﺍﻫﻤﺎ‪:‬‬ ‫ﺃﺻﻮﻝ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻔﻘﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻬﻮ ﺟﻤﻊ ﺃﺻﻞ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺎ ﻳﺒﺘﻨﻰ ﻋﻠﻴﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﺻﻠﻪ‬ ‫ﻓﻲ ﺍﻟﻤﺤﺴﻮﺳﺎﺕ ﻛﺄﺻﻞ ﺍﻟﺠﺪﺍﺭ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﺳﺎﺳﻪ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﺟﺬﺭﻫﺎ‪،‬‬ ‫ﺛﻢ ﻧﻘﻞ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﺇﻟﻰ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﺻﻞ‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻗﻮﻟﻪ ﮊ ﻛﺬﺍ‪ ،‬ﻭﻳﻄﻠﻖ ﺍﻷﺻﻞ ‬ ‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺃﺻﻞ ﻭﻓﺮﻉ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻓﺈﻧﻬﻢ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻓﻼ ﻧﺎ ﺑﻨﻰ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ ﻣﺴﺄﻟﺔ ﻛﺬﺍ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻤﻰ ‬ ‫ﺃﺻﻼ ﻓﻲ‬‫ﻣﺎ ﻳﻜﻮﻥ ‬ ‫ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻣﺸﺒﻬﺔ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ)‪.(٢‬‬ ‫‪ $%&' ٣‬ا  ا‪ ./‬واﻻ‪,‬ﻼح‬ ‫ﺃﻣﺎ ﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﻓﻬﻮ‪ :‬ﻓﻬﻢ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﻏﻤﻮﺽ؛ ﺗﻘﻮﻝ‪ :‬ﻓﻘﻬﺖ‬ ‫ﻣﻌﻨﻰ ﻗﻮﻟﻚ‪ :‬ﺯﻳﺪ ﺑﻠﻴﻎ‪ ،‬ﻭﻻ ﺗﻘﻮﻝ‪ :‬ﻓﻘﻬﺖ ﻣﻌﻨﻰ ﻗﻮﻟﻚ‪ :‬ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ﺷﺮﺡ ﺷﻤﺲ ﺍﻷﺻﻮﻝ ﻟﻠﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ ﺗﺤﻘﻴﻖ‬ ‫ﻋﻤﺮ ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ ‪ ،٨٩/١‬ﻁ ‪٢٠٠٨ ١‬ﻡ ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻭﻻﻳﺔ ﺑﺪﻳﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩٤/١‬‬ ‫‪7‬‬‫ﻣﻘﺪﻣﺎﺕ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬ ‫ﻭﺗﺮﻛﺎ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ‬ ‫‬‫ﻭﻋﺮﻓﻮﺍ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﺑﺄﻧﻪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﺎ ﻟﻬﺎ ﻭﻣﺎ ﻋﻠﻴﻬﺎ ‬ ‫ﻓﻌﻼ‬‫‪‬‬ ‫ﺑﺎﻟﻌﻠﻢ ﻫﺎﻫﻨﺎ ﺍﻟﻤﻠﻜﺔ ﺍﻟﺤﺎﺻﻠﺔ ﻣﻦ ﻣﻤﺎﺭﺳﺔ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﺣﺘﻰ ﺻﺎﺭ ﺍﻟﻤﺘﺼﻒ ﺑﻬﺎ‬ ‫ﻣﺴﺘﺤﻀﺮﺍ ﻟﺤﻜﻤﻪ‬ ‫‬‫ﻭﺗﺮﻛﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫‬‫ﻣﺘﻤﻜ ﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﺎ ﻟﻠﻌﺒﺪ ﻭﻣﺎ ﻋﻠﻴﻪ ‬ ‫ﻓﻌﻼ‬ ‫ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ‬ ‫ﻏﺎﻓﻼ ﻋﻨﻪ‪.‬‬ ‫ﻭﺗﺮﻛﺎ‪ ،‬ﻭﺇﺑﺎﺣﺔ‬ ‫‬‫ﻭﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺍﻟﻔﻘﻪ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﺣﻜﺎﻡ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ‬ ‫ﻋﻤﻼ‬ ‫ﻭﻭﺟﻮﺑﺎ‪ ،‬ﻭﻳﺨﺮﺝ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻠﻤﻴﺔ ﻛﻤﺴﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ‬ ‫‬ ‫ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻮﺍﺟﺒﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﺠﺎﺋﺰﺓ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻭﺍﻟﻤﺴﺘﺤﻴﻠﺔ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻦ ﺃﻓﻌﺎﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻛﺨﻠﻖ ﺍﻟﻌﺎﻟﻢ ﻭﻓﻨﺎﺋﻪ‪ ،‬ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﻛﺒﻌﺚ‬ ‫ﺍﻷﺟﺴﺎﻡ ﻭﺗﺄﺑﻴﺪ ﺍﻟﻤﻜﻠﻒ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﺣﻜﻤﻪ ﻓﻴﻬﻤﺎ‪ ،‬ﻛﺒﻌﺚ ﺍﻟﺮﺳﻞ ﻭﺇﻧﺰﺍﻝ‬ ‫ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﺜﻮﺑﺔ ﺍﻟﻄﺎﺋﻊ ﻭﻋﻘﻮﺑﺔ ﺍﻟﻌﺎﺻﻲ‪.‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺧﻼﻕ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﻭﻳﺨﺮﺝ ﻋﻨﻪ ‬ ‫ﺍﻟﻤﺤﻤﻮﺩ ﻣﻨﻬﺎ ﻭﺍﻟﻤﺬﻣﻮﻡ ﻛﺎﻟﺮﻳﺎﺀ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺧﻼﻕ‪ ،‬ﻓﻬﻮ ﻋﻠﻢ ﺑﻤﺎ ﺫﻛﺮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ‬ ‫ﺑﺎﻟﺘﺤﻠ‪‬ﻲ ﺑﺎﻟﻤﺤﻤﻮﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺨﻠ‪‬ﻲ ﻋﻦ ﺍﻟﻤﺬﻣﻮﻡ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻮ ﻋﻠﻢ ﺑﺤﻜﻢ‬ ‫ﺻﻔﺎﺕ ﻓﻲ ﺍﻟﻌﺒﺪ ﻫﻲ ﻏﻴﺮ ﻓﻌﻠﻪ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺮﺍﺋﻲ ﻭﺍﻟﻤﺘﻜﺒﺮ ﻭﺍﻟﻤﻌﺠﺐ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻬﻲ ﺛﻤﺮﺍﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﻳﺒﺤﺚ ﻋﻨﻬﺎ‬ ‫ﻋﻠﻢ ﺍﻷﺧﻼﻕ ﻻ ﺍﻟﺼﻔﺎﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺤﻜﻢ ﻫﺬﻩ ﺍﻟﺜﻤﺮﺍﺕ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﻔﻘﻪ‪،‬‬ ‫ﻷﻧﻬﺎ ﺃﻓﻌﺎﻝ)‪.(١‬‬ ‫‪  ٤‬ع أل ا‬ ‫ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇﺛﺒﺎﺗﻬﺎ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺛﺒﻮﺗﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٤/١‬ ‪.٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪8‬‬ ‫ﻭﻣﺤﻞ ﺑﺤﺚ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﻤﻌﻨﻰ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻫﻮ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ‬ ‫ﺣﻴﺚ ﺇﺛﺒﺎﺗﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺛﺒﻮﺗﻬﺎ ﺑﺎﻷﺩﻟﺔ‬ ‫ﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺣﻴﺜﻴﺔ ﺇﺛﺒﺎﺕ ﺍﻟﺪﻟﻴﻞ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﺣﻴﺜﻴﺔ ﺛﺒﻮﺕ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ‬ ‫ﺍﻟﺤﻜﻢ ﻣﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻷﻥ ﺍﻟﺒﺤﺚ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﻦ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ‬ ‫ﻳﺜﺒﺖ ﺑﻬﺎ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺑﺎﻷﺩﻟﺔ‪ ،‬ﻻ ﻓﻲ ﺍﻷﺩﻟﺔ‬ ‫ﻧﻔﺴﻬﺎ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺻﺎﺣﺐ »ﺍﻹﺣﻜﺎﻡ« ﺣﻴﺚ ﺟﻌﻞ‬ ‫ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻷﺩﻟﺔ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻻ ﺍﻷﺩﻟﺔ ﻧﻔﺴﻬﺎ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ‬ ‫ﺑﻌﻀﻬﻢ ﺣﻴﺚ ﺟﻌﻞ ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻷﺩﻟﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺴﻤﻌﻴﺔ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﺻﺎﺣﺐ »ﺍﻹﺣﻜﺎﻡ«‪ ،‬ﻓﻘﺪ ﻓﺎﺗﻪ ﻗﻴﺪ ﺣﻴﺜﻴﺔ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﻻ ‬ ‫ﺍﻋﺘﺒﺎﺭﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻘﺪ ﻓﺎﺗﻪ ﻣﻊ ﺗﻠﻚ ﺍﻟﺤﻴﺜﻴﺔ ﺍﻟﺮﻛﻦ ﺍﻵﺧﺮ ﻣﻦ ﻣﻮﺿﻮﻉ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻫﻮ ﺃﺣﻮﺍﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﺩﺧﻞ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻷﺻﻮﻝ‬ ‫ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺑﻌﺾ ﺍﻷﺩﻟﺔ ﺍﻹﺟﻤﺎﻟﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻓﺈﻥ ﺑﻌﺾ ﺍﻷﺩﻟﺔ‬ ‫ﺍﻹﺟﻤﺎﻟﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺴﻤﻌﻴﺔ ﺩﺍﺧﻞ ﻓﻲ ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻻ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺍﻟﺪﺍﺧﻞ ﻫﻮ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻭﺑﻘﻴﺖ ﺃﺩﻟﺔ ﺳﻤﻌﻴﺔ ﻏﻴﺮ ﺷﺮﻋﻴﺔ ﻛﺄﺩﻟﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻓﻲ ﺟﻤﻴﻊ ﻓﻨﻮﻧﻬﺎ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫ﻳﺒﺤﺚ ﻓﻴﻪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﻓﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺃﻥ ﻣﻮﺿﻮﻋﻪ ﺍﻷﺩﻟﺔ ﺍﻹﺟﻤﺎﻟﻴﺔ‬ ‫ﻛﻤﻄﻠﻖ ﺃﻣﺮ ﻭﻣﻄﻠﻖ ﻧﻬﻲ ﻭﻣﻄﻠﻖ ﻋﺎﻡ‪ ،‬ﻓﻴﺒﺤﺚ ﻋﻦ ﺍﻷﻣﺮ ﺑﺄﻧﻪ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻋﻦ‬ ‫ﺍﻟﻨﻬﻲ ﺑﺄﻧﻪ ﻟﻠﺘﺤﺮﻳﻢ‪ ،‬ﻭﻋﻦ ﺍﻟﻌﺎﻡ ﺑﺄﻧﻪ ﻳﻌﻢ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ ﻇ ﻨﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺻﺤﺤﻪ ﺻﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻬﻢ‪ :‬ﺇﻧﻪ ﺍﻷﺩﻟﺔ ﺍﻹﺟﻤﺎﻟﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻣﻌﺎ ﻭﻭﺍﻓﻘﻬﻢ ﺍﻵﻣﺪﻱ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪.‬‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٧/١‬ ‪.٩٨‬‬ ‫‪9‬‬‫ﻣﻘﺪﻣﺎﺕ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬ ‫ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻘﺪ ﻗﺎﻝ‪ :‬ﻣﻮﺿﻮﻋﻪ ﻫﻮ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻣﻦ ﺣﻴﺚ ﺇﺛﺒﺎﺗﻬﺎ ﻟﻸﺣﻜﺎﻡ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺣﻴﺚ ﺛﺒﻮﺗﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ)‪.(١‬‬ ‫‪45' ٥‬ت اﻷل‬ ‫ﻭﺍﻓﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺗﻘﺴﻴﻢ ﺍﻷﺻﻮﻝ ﺣﻴﺚ ﻗﺴﻢ ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻢ ﺍﻷﺩﻟﺔ ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﺍﻷﺩﻟﺔ‬‫‬ ‫ﺍﻷﺻﻮﻝ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ :‬ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﺩﻟﺔ‪ .‬ﻓﻘ ﺴ ‬ ‫ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻭﻳﺘﺒﻊ ﺍﻷﺩﻟﺔ ﺟﻤﻴﻊ ﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻣﻦ ﺧﺎﺹ‬ ‫ﻭﻣ ﻘ ‪‬ﻴﺪ ﻭﺃﻣﺮ ﻭﻧﻬﻲ ﻭﻣﺠﻤﻞ ﻭﻣﺒﻴﻦ‪ ،‬ﻭﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺪﻻﻻﺕ ﻣﻦ‬ ‫ﻭﻋﺎﻡ ﻭﻣﻄﻠﻖ ‬ ‫ﺟﻤﻴﻊ ﺟﻬﺎﺗﻬﺎ ﻣﻦ ﺟﻬﺔ ﻇﻬﻮﺭﻫﺎ ﻭﺧﻔﺎﺋﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ :‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ؛ ﺍﻷﻭﻝ‪ :‬ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻲ ﺍﻟﻤﺤﻜﻮﻡ ﺑﻪ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﻲ‬ ‫ﺍﻟﻤﺤﻜﻮﻡ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫‪ .%8 ٦‬أل ا وأ‪"47‬‬ ‫ﻏﺎﻳﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻟﺘﻲ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺎﺭﻑ ﺑﻬﺎ‪ ،‬ﻫﻲ ﺃﻥ ﻣﻦ ﻋﺮﻓﻪ‪ ،‬ﻭﺃﺗﻘﻦ‬ ‫ﻗﻮﺍﻋﺪﻩ‪ ،‬ﻋﺮﻑ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻱ ﺣﻜﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻣﻦ ﻭﺟﻮﺏ ﻭﻧﺪﺏ‬ ‫ﻭﺣﻈﺮ ﻭﻛﺮﺍﻫﻴﺔ ﻭﺇﺑﺎﺣﺔ‪ ،‬ﻭﻳﻌﺮﻑ ﻣﺤﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺨﻤﺴﺔ‪ ،‬ﻓﻴﺆﺩﻱ‬ ‫ﺍﻟﻤﺤﺮﻡ‬ ‫‪‬‬‫ﺍﻟﻮﺍﺟﺐ ﻛﻤﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻳﺴﺎﺭﻉ ﺇﻟﻰ ﺍﻟﻤﻨﺪﻭﺏ ﺣﺴﺐ ﺇﻣﻜﺎﻧﻪ‪ ،‬ﻭﻳﺠﺘﻨﺐ‬ ‫ﻭﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻭﻳﺄﺗﻲ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻤﺒﺎﺣﺎﺕ‪ ،‬ﻭﻳﺮﺷﺪ ﺇﻟﻰ ﺫﻟﻚ ﻣﻦ ﺃﻣﻜﻨﻪ‬ ‫ﺇﺭﺷﺎﺩﻩ‪ ،‬ﻓﻴﻨﺘﻬﻲ ﺑﺬﻟﻚ ﺇﻟﻰ ﺳﻌﺎﺩﺓ ﺍﻷﺑﺪ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ‬ ‫ﺍﻟﻔﻮﺯ ﺑﻨﻌﻴﻢ ﺍﻟﺠﻨﺔ ﺍﻟﻤﺮﺗﺐ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻮﻕ ﺫﻟﻚ ﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٤٢/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٤٢/١‬ ‪.٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪10‬‬ ‫ﺃﻛﺒﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﻣﻘﺎﻡ ﻟﻴﺲ ﺑﻌﺪﻩ ﻏﺎﻳﺔ ﻟﻄﺎﻟﺐ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﻭﺑﻤﺎ ﺫﻛﺮ ﻫﺎﻫﻨﺎ ﻣﻦ‬ ‫ﻓﺎﺋﺪﺓ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻳﻈﻬﺮ ﺃﺷﺮﻓﻴﺘﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﺃﻓﻀﻠﻴﺘﻪ ﻋﻠﻰ ﻣﺎ ﻋﺪﺍﻩ‪.‬‬ ‫ﺃﻣﺎ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﻟﻌﻠﻮﻡ ﺑﻼ ﺧﻼﻑ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺒﺤﺚ‬ ‫ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺷﺮﻑ ﺍﻟﻌﻠﻢ ﺇﻧﻤﺎ ﻫﻮ ﺑﺸﺮﻑ ﺍﻟﻤﻮﺿﻮﻉ‪ ،‬ﻓﺄﻓﻀﻠﻴﺘﻪ ﻋﻠﻰ‬ ‫ﺳﺎﺋﺮ ﺍﻟﻔﻨﻮﻥ ﺇﻧﻤﺎ ﻫﻲ ﺃﻓﻀﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﻓﻀﻠﻴﺘﻪ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻛﺜﻴﺮﺓ‪،‬‬ ‫ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻛﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﺇﻧﻤﺎ ﻫﻲ ﻃﺮﻕ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻫﺬﺍ‬ ‫ﺍﻟﻔﻦ‪ ،‬ﻓﻨﺴﺒﺘﻪ ﺇﻟﻴﻬﺎ ﺑﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺇﻧﻤﺎ ﻫﻲ ﻛﻨﺴﺒﺔ ﺍﻟﺜﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ‬ ‫ﺗﻄﻠﺐ ﻷﺟﻠﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺸﺠﺮﺓ ﺇﻧﻤﺎ ﺗﻐﺮﺱ ﻷﺟﻞ ﺛﻤﺮﺗﻬﺎ‪ ،‬ﻭﻟﺮﺑﻤﺎ ﻟﻢ ﻳﺤﺼﻞ‬ ‫ﻣﻨﻬﺎ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻓﺘﺠﺬ ﻣﻦ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻧﺴﺒﺘﻪ ﺇﻟﻰ ﻏﻴﺮ ﺗﻠﻚ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻛﺎﻟﻤﻨﻄﻖ‬ ‫ﻭﺍﻟﻬﻨﺪﺳﺔ ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻓﻬﻮ ﺃﻧﻪ ﻣﺒﺎﻳﻦ ﻟﻬﺎ‪ ،‬ﻭﻳﺴﺘﻤﺪ ﻣﻦ ﺛﻼﺛﺔ ﻓﻨﻮﻥ ﻭﻫﻲ‪ :‬ﻋﻠﻢ‬ ‫ﺍﻟﻜﻼﻡ ﻭﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﺃﻣﺎ ﻋﻠﻢ ﺍﻟﻜﻼﻡ؛ ﻓﻠﺘﻮﻗﻒ ﺍﻷﺩﻟﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ‬ ‫ﻭﺻﺪﻕ ﺍﻟﻤﺒﻠﻎ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻤﻌﺠﺰﺓ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻋﺮﺑﻴﺔ‪.‬‬ ‫‪‬‬‫ﻭﺃﻣﺎ ﺍﻟﻌﺮﺑﻴﺔ؛ ﻓﻸﻥ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺗﺼﻮﺭﻫﺎ ﻟﻴﻤﻜﻦ ﺇﺛﺒﺎﺗﻬﺎ ﻭﻧﻔﻴﻬﺎ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﺍﻟﺪﻭﺭ)‪.(١‬‬ ‫‪' ;< ٧‬ﱡ أل ا و'‪4‬‬ ‫»ﻣﺎ‬ ‫ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻪ ﺃﻧﻪ ﻳﻨﺪﺏ ﺗﻌﻠﻤﻪ ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻟﺪﺧﻮﻟﻪ ﺗﺤﺖ ﺣﺪﻳﺚ‪ :‬‬ ‫ﻛﻢ ﺑ ﻌﺪﻱ‬‫ﺼﺪ ﻗ ﺔ ﻣﺜ ﻞ ﻋ ﻠﻢﻳ ﻨ ﺸﺮ«)‪ ،(٢‬ﻭﺗﺤﺖ ﺣﺪﻳﺚ‪:‬‬‫ﺎﺱ ﺑ‬ ‫»ﻭﺃ ﺟ ﻮ ﺩ ‬‫‬‫ﺼﺪ‪ ‬ﻕ ﺍﻟ ‪‬ﻨ ‬ ‫ﺗ ‬ ‫ﺎﻣﺔ ﺃ‪‬ﻣ ﺔ ﻭ ﺣﺪ ﻩ«)‪ ،(٣‬ﻭﺑﺘﻮﻗﻒ ﻣﻌﺮﻓﺔ‬‫‬ ‫ﺚ ﻳ ﻮ ﻡ ﺍ ﻟﻘ ﻴ ‬‫ﺭ ﺟ ﻞ ﻋﻠﻢ ﻋ ﻠ ﻤﺎ‪ ،‬ﻓ ﻨ ﺸ ﺮ ﻋ ﻠ ﻤ ﻪ‪ ،‬ﻳ ﺒ ﻌ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٨/١‬ ‪.١٠٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ ﺡ‪.٦٩٦٤ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻤﻮﺻﻠﻲ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ٣٥‬ﺡ‪.٢٧٩٠ :‬‬ ‫‪11‬‬‫ﻣﻘﺪﻣﺎﺕ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬ ‫ﺃﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﺗﺰﺩﺍﺩ ﻧﺪﺑﻴﺘﻪ ﻭﺃﻓﻀﻠﻴﺘﻪ‪ ،‬ﻭﻟﺮﺑﻤﺎ ﻛﺎﻥ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﺍﻷﺭﺽ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﻦ ﻳﻌﻠﻤﻬﻢ ﺃﻣﺮ ﺩﻳﻨﻬﻢ‪،‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﻬﺬﺍ ﺍﻟﻔﻦ‪،‬‬ ‫ﻭﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ﻓﻲ ﺣﻞ ﻣﺸﻜﻼﺗﻬﻢ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ ‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﺻﻄﻼﺣﺎﺗﻪ ﺍﻟﺠﺪﻳﺪﺓ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫‬‫ﻋﺎﻟﻤﺎ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‬‫ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﻛﻮﻧﻪ‬ ‫ﻋﺎﻟﻤﺎ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﻣﻠﻜﺔ ﻳﻘﺘﺪﺭ ﺑﻬﺎ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ‬ ‫ﻳﻜﻔﻲ ﻓﻲ ﻛﻮﻧﻪ ‬ ‫ﺃﺩﻟﺘﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻋﺮﻑ ﺍﺳﻢ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺃﻧﻪ ﻋﺎﻡ ‬ ‫ﻣﺜﻼ ﺃﻡ ﻟﻢ ﻳﻌﺮﻓﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻠﻜﺘﻪ‬ ‫ﻗﻮﻳﺔ ﻋﻠﻰ ﻭﺿﻊ ﺍﻷﺩﻟﺔ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺗﺮﺟﻴﺢ ﺍﻟﺮﺃﻱ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ)‪.(١‬‬ ‫‪ ٨‬أول ‪ A‬ﱠ‬ ‫@ >ا أل ا‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻣﻬﺪ ﻗﻮﺍﻋﺪﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺠﻬﺔ ﺍﻟﻤﺨﺼﻮﺻﺔ ﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬ ‫ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻛﺎﻧﻮﺍ ﻋﺎﻟﻤﻴﻦ ﺑﻜﻴﻔﻴﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻮﺍﺿﻊ‬ ‫ﺇﻧﻤﺎ ﻣ ‪‬ﻬﺪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻣﻌﻠﻮﻣﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﺨﻴﻒ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺸﺘﺖ‪ ،‬ﻓﻀﺒﻄﻬﺎ‬ ‫ﺍﻟﻮﺍﺿﻊ ﺑﺬﻟﻚ ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﺻﻮ ﻧﺎ ﻟﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺤﻈﻮﺭ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻌﺮﺏ‬ ‫ﻛﺎﻧﻮﺍ ﻋﺎﻟﻤﻴﻦ ﺑﻮﺿﻊ ﻋﺮﺑﻴﺘﻬﻢ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻓﻼ ﻳﺘﻄﺮﻕ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻗﺒﻠﻬﺎ‬ ‫ﻟﺤﻦ ﺇﻻ ﻋﺎﺑﻪ ﻋﻠﻴﻪ ﻛﺜﻴﺮﻭﻥ‪ ،‬ﻓﻠﻤﺎ ﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺍﺧﺘﻠﻂ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻌﺠﻢ؛ ﻟﻤﺎ‬ ‫ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺨﻴﻒ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻥ ﺗﺘﻼﺷﻰ ﺑﺴﺒﺐ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻮﺿﻊ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺑﻌﺾ ﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﻭﺩﻓﻌﻪ ﺇﻟﻰ ﺃﺑﻲ ﺍﻷﺳﻮﺩ‬ ‫ﺍﻧﺢ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻮﺿﻊ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺿﺒﻄ ﺎ ﻟﻠﻐﺔ‬ ‫ﺍﻟﺪﺅﻟﻲ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬‬ ‫ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻜﺬﻟﻚ ﻓﻦ ﺍﻷﺻﻮﻝ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٠/١‬ ‪.١٠١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٠١/١‬‬ ‫‪12‬‬ ‫‪M‬در اﻻ‪"C‬ﻻل ‪ I‬اﻹ  ﱠ‪.4‬‬ ‫‪ > ٩‬م ار‪ .C‬اﻹ  ﱠ‪  .4‬ا واﻷل‬ ‫ﻧﺸﻮﺀﺍ‪ ،‬ﻭﺃﻗﺮﺑﻬﺎ‬ ‫‬‫ﺗﻌﺪ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺇﻟﻰ ﻋﻬﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺃﻗﺎﻡ ﺃﺭﻛﺎﻧﻬﺎ ﻭﺃﺳﺲ ﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺠﻠﻴﻞ‬ ‫ﺃﺑﻮ ﺍﻟﺸﻌﺜﺎﺀ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺗﻠﻤﻴﺬ ﺣﺒﺮ ﺍﻷﻣﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺛﻢ ﺍﻗﺘﻔﻰ ﺃﺛﺮﻩ ﻣﻦ‬ ‫ﺣﻤﻞ ﻋﻨﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻣﺜﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ ﺑﻦ ﺃﺑﻲ ﻛﺮﻳﻤﺔ‪ ،‬ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ‬ ‫ﺣﺒﻴﺐ‪ ،‬ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﺣﻤﻠﻮﺍ ﺍﻟﻌﻠﻢ ‬ ‫ﺟﻴﻼ ﻋﻦ‬ ‫ﺟﻴﻞ ﻭﻫﻮ ﻣﺎ ﻋﺮﻑ ﻋﻨﻬﻢ ﺑ »ﺇﺳﻨﺎﺩ ﺍﻟﺪﻳﻦ« ﺃﻭ »ﻧﺴﺐ ﺍﻟﺪﻳﻦ«)‪.(١‬‬ ‫‪ ١٠‬ا اﻹ   ‪ A4 J %‬ا‪ H‬وا‪HI‬‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻓﻘﻪ ﻣﺘﻤﻴﺰ ﻟﻪ ﻗﻮﺍﻋﺪﻩ ﻭﺃﺻﻮﻟﻪ ﺍﻟﺘﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺟﻤﻊ ﺑﻴﻦ‬ ‫ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻹﻓﺮﺍﻁ‬ ‫ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺿﻤﻦ ﺿﻮﺍﺑﻂ ﻭﺃﺳﺲ‪ ،‬‬ ‫ﻭﺍﻟﺘﻔﺮﻳﻂ‪ ،‬ﻓﺎﺗﺴﻢ ﺑﺎﻻﻋﺘﺪﺍﻝ ﺑﻴﻦ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻨﺺ ﻭﺇﻋﻤﺎﻝ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﻳﻌﻮﺩ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﻋﻤﺪﺓ ﺍﻟﻤﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﺬﻱ ﻋﺎﺵ ﻓﻲ ﺍﻟﺒﺼﺮﺓ ﺑﻴﻦ‬ ‫ﻣﺪﺭﺳﺔ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺭﺣﻞ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻣﻜﺔ ﺣﻴﺚ ﻣﺪﺭﺳﺔ ﺍﻷﺛﺮ‪ ،‬ﻓﺠﻠﺲ ﺇﻟﻰ ﻓﻘﻬﺎﺀ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﺗﺄﻟﻴﻒ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﺴﻴﻮﻱ ﺩﺭﺍﺳﺔ ﻭﺗﺤﻘﻴﻖ‬ ‫ﺍﻟﺤﺎﺝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺑﺰﻳﺰ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻤﺮ ﺑﺎﺑﺰﻳﺰ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ )ﻗﺴﻢ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ( ‪ ،١٦٣/١‬ﺑﺪﻭﻥ ﺑﻴﺎﻧﺎﺕ ﻟﻠﻄﺒﻌﺔ‬ ‫‪13‬‬‫ﻣﺼﺎﺩﺭ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﺭﺗﻮﻯ ﻣﻦ ﻣﻌﻴﻦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻓﻜﺎﻥ ﺟﺎﺑﺮ ﺃﺷﺒﻪ ﺗﻼﻣﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺎﺑﻦ‬ ‫ﻋﺒﺎﺱ ﺣﻴﺚ ﺃﺧﺬ ﻣﻨﻪ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻭﺭﺙ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻮﺳﻄﻲ ﺍﻟﺠﺎﻣﻊ ﺑﻴﻦ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ‪.‬‬ ‫ﻗﺪﻳﻤﺎ ﻭﺣﺪﻳ ﺜﺎ‪ ،‬ﻓﻘﺪ ﺑ ‪‬ﻴﻦ ﺍﺑﻦ‬ ‫‬‫ﻭﻗﺪ ﺗﺒﻨ‪‬ﻰ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻬﺞ‬ ‫ﺑﺮﻛﺔ ﺩﻭﺭ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﺘﻌﺒﺪ ﻣﺄﺧﻮﺫ ﻣﻦ ﻋﻘﻞ‬ ‫ﻣﺘﺒﻮﻉ ﻭﺷﺮﻉ ﻣﺴﻤﻮﻉ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﻣﺘﺒﻮﻉ ﻓﻴﻤﺎ ﻻ ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﻣﺴﻤﻮﻉ‬ ‫ﻓﻴﻤﺎ ﻻ ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﻌﻘﻞ؛ ﻷﻥ ﺍﻟﺸﺮﻉ ﻻ ﻳﺮﺩ ﺑﻤﺎ ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻳﺘﺒﻊ‬ ‫ﻓﻴﻤﺎ ﻟﻢ ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﺛﻢ ﻳﻀﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﻟﻠﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻤﻘﺎﻣﻴﻦ‪،‬‬ ‫ﺃﺻﻼ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﺗﺸﺒﻪ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﻫﻲ ﺃﻥ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﺗﻜﻮﻥ ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﺫﻫﺐ ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻨﻬﻢ ﺑﺸﻴﺮ‬ ‫ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻭﺍﺑﻦ ﺑﺮﻛﺔ ﻭﺻﺎﺣﺐ ﺍﻟﻀﻴﺎﺀ ﻭﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺇﻟﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻟﻜﻦ ﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻗﺎﻟﻮﺍ ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻋﻨﺪﻫﻢ ﺃﻥ ﻳﺮﺩ ﺍﻟﺸﺮﻉ‬ ‫ﺑﺨﻼﻑ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﺫﺍ ﻭﺭﺩ ﻣﺎ ﻳﺨﺎﻟﻒ ﻋﻘﻮﻟﻬﻢ ﺟﺰﻣﻮﺍ ﺑﺮﺩﻩ‪ ،‬ﻭﻗﺪ ﻭﺿﺢ‬ ‫ﻣﻌﻨﻰ ﺗﺤﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﻣﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻓﻬﻮ ﺃﻥ ﺍﻟﻌﻘﻞ ﺣﺎﻛﻢ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ ﻟﻢ ﻳﺴﻤﻊ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺃﻥ‬ ‫ﻳﻔﻌﻞ ﻣﺎ ﻳﺴﺘﺤﺴﻦ ﺍﻟﻌﻘﻞ ﻓﻌﻠﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺮﻙ ﻣﺎ ﻳﺴﺘﻘﺒﺤﻪ ﺍﻟﻌﻘﻞ‪ ..‬ﻓﻬﻢ ﻳﺜﺒﺘﻮﻥ‬ ‫ﺣﻜﻢ ﺍﻟﻌﻘﻞ ﺣﻴﺚ ﻻ ﺷﺮﻉ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﻓﻴﻮﺟﺒﻮﻥ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ...‬ﻓﺒﻴﻦ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺾ ﻣﻨﺎ ﻭﺑﻴﻦ ﻣﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ‬ ‫ﺍﻟﺒﻮﻥ ﺍﻟﺒﻌﻴﺪ‪.‬‬ ‫ﺃﻳﻀﺎﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺸﻤﺎﺧﻲ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫ﻭﻗﺪ ﻧﺒ‪‬ﻪ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻬﺞ‬ ‫ﻻ ﻳﺤﻜﻢ ﺍﻟﻌﻘﻞ ﺑﺤﺴﻦ ﺷﻲﺀ ﻭﻻ ﻗﺒﺤﻪ ﻓﻲ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺑﻞ ﺍﻟﺤﺎﻛﻢ ﺍﻟﺸﺮﻉ‪،‬‬ ‫ﻭﻟﻴﺲ ﺍﻟﺘﻜﻠﻴﻒ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺼﻠﺤﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪14‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻋﺘﺒﺮﻭﺍ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﻃﺮﻳﻘﻴﻦ ﻟﻸﺣﻜﺎﻡ‬ ‫‬‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺗﻌﺎﺭﺿﺎ ﺗﺮﻙ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﺸﺮﻉ)‪.(١‬‬ ‫‪M ١١‬در اﻹ  ‪ .4‬ﻻ '‪M A $"O‬در ‪@N‬ر ا‪A45‬‬ ‫ﻟﻢ ﺗﺨﺘﻠﻒ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻋﻤﺎ‬ ‫ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﺟﻤﻬﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻗﺪ ﺗﺨﺘﻠﻒﺃﺣﻴﺎ ﻧﺎﻋﺒﺎﺭﺍﺕ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺼﺎﺩﺭ ﻭﻓﻲ ﻋﺪﺩﻫﺎ‪ ،‬ﺑﺎﺧﺘﻼﻑ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﻜﻦ ﺑﻌﺪ‬ ‫ﺗﺪﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺨﻼﻑ ﻟﻔﻈﻲ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ ﺇﺑﺮﺍﺯ ﺃﻫﻢ‬ ‫‬‫ﻭﺃﻓﻀﻞ ﻃﺮﻳﻘﺔ ﻹﺑﺮﺍﺯ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺿﺒﻄﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻲ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻷﺩﻟﺔ‪:‬‬ ‫‬ ‫ﺃﻭﻻ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻖ‬ ‫‪‬‬‫‪ ١‬ ﺃﺩﻟﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻭﻫﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﻊ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻲ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻷﺭﺑﻌﺔ‪.‬‬ ‫‪ ٢‬ ﺍﻷﺩﻟﺔ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﻭﻫﻲ ﺃﺩﻟﺔ ﻻ ﻳﺼﺎﺭ ﺇﻟﻴﻬﺎ ﺇﻻ ﻓﻲ ﺣﺎﻟﺔ ﺧﻠﻮ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺩﻟﻴﻞ ﻓﻲ ﺍﻷﺩﻟﺔ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﻫﻲ ﺃﺻﻮﻝ ﺍﻷﺩﻟﺔ ﻛﻤﺎ‬ ‫ﺻﺮﺡ ﺑﺬﻟﻚ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻏﻴﺮ ﻛﺎﻓﻴﺔ ﻓﻲ ﺗﻔﺼﻴﻞ ﺃﺣﻜﺎﻡ‬ ‫ﻛﻞ ﻣﺎ ﻳﺠﺪ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ؛ ﻷﻥ ﺍﻟﻨﺼﻮﺹ ﻣﺤﺪﻭﺩﺓ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﺍﻹﺟﻤﺎﻉ ﻗﻠﻴﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻘﻴﺎﺱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻨﻈﻴﺮ ﻣﻤﺎ ﻧﺺ ﺃﻭ ﺃﺟﻤﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻮﺟﺪ ﺍﻟﻨﻈﻴﺮ‬ ‫ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﻣﺼﺎﺩﺭ ﺃﺧﺮﻯ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻜﺎﻥ ﻻ ‬ ‫ﺑﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺤﻤﻞ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺴﺘﻘﻠﺔ ﺑﺎﻟﺘﺸﺮﻳﻊ‪ ،‬ﺃﻭ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﻨﺺ ﺗﻤﺎﻡ‬ ‫ﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﻭﻫﻲ ﻓﻲ ﻋﻤﻮﻣﻬﺎ ﻣﺤﻞ ﺧﻼﻑ ﺑﻴﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻓﻲ ﺇﻗﺮﺍﺭﻫﺎ ﺃﻭ ﺇﻧﻜﺎﺭ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٦٣/١‬ ‪.١٦٦‬‬ ‫‪15‬‬‫ﻣﺼﺎﺩﺭ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﺳﺘﺼﺤﺎﺏ ﺣﺎﻝ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺀ‪ ،‬ﻭﺍﻟﻤﺼﺎﻟﺢ‬ ‫ﺍﻟﻤﺮﺳﻠﺔ‪ ،‬ﻭﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﺮﻑ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ‪ ،‬ﻭﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﻭﺷﺮﻉ‬ ‫ﻣﻦ ﻗﺒﻠﻨﺎ‪.‬‬ ‫ﻭﻗﺪ ﺍﻋﺘﺒﺮ ﺟﻤﻬﻮﺭ ﺃﺻﻮﻟﻴﻲ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺃﻏﻠﺐ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺷﺮﻉ‬ ‫ﻣﻦ ﻗﺒﻠﻨﺎ‪ :‬ﻓﺄﻧﻜﺮﻩ ﺃﻛﺜﺮﻫﻢ ﻛﺎﺑﻦ ﺑﺮﻛﺔ ﻭﺃﺑﻲ ﺳﺘﺔ ﻭﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‬ ‫ﻓﻘﻴﺪﻩ ﺑﻤﺎ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻢ ﺣﻜﺎﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻢ ﻳﻨﺴﺨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻧﻜﺮﻭﺍ‬ ‫ﺣﺠﻴﺔ ﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٦٦/١‬ ‪.١٧٠‬‬ ‫اﻷد‪ .‬ا‪.4&Q‬‬ ‫ﺗﻨﻘﺴﻢ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺇﻟﻰ ﺧﻤﺴﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ا‪5‬ اﻷول‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‪.‬‬ ‫ا‪5‬ ا‪ :‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫ا‪5‬ ا‪ :S‬ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ا‪5‬ ا&ا ‪ :J‬ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ا‪ 5‬ا‪ :TO‬ﺍﻻﺳﺘﺪﻻﻝ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٠٢/١‬‬ ‫‪19‬‬ ‫ا‪ 5‬اﻷول‬ ‫ا;"ب )ا&آن ا;&‪(%‬‬ ‫‬ ‫وا‪,‬ﻼ<‬ ‫‪ $%&' ١٢‬ا&آن ا;&‪./ %‬‬ ‫»ﺍﻟﻜﺘﺎﺏ« ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﺍﺳﻢ ﻟﻜﻞ ﻣﻜﺘﻮﺏ‪،‬‬ ‫ﺛﻢ ﻧﻘﻞ ﻓﻲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻏﻠﺐ ﺇﻃﻼﻗﻪ ﻋﻠﻴﻪ ﻓﻴﻤﺎ‬ ‫ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﻏﻠﺐ ﺇﻃﻼﻕ ﺍﻟﻜﺘﺎﺏ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ »ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ«‪.‬‬ ‫ﻭﺃﺻﻞ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻣﺼﺪﺭ ﻗﺮﺃ ﺍﻟﺸﻲﺀ‪ ،‬ﺇﺫﺍ ﺟﻤﻌﻪ‪ ،‬ﺛﻢ ﻧﻘﻞ ﺇﻟﻰ ﺍﻟﻤﺠﻤﻮﻉ ﺍﻟﻤﻌﻴﻦ‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ ﻓﻲ ﻛﻼﻡ ﺍﷲ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪،‬‬‫ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻛﺜﺮ‬ ‫‬ ‫ﺗﺪﺍﻭﻻ‪ ،‬ﻋﺮﻓﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻔﻈﻲ‪.‬‬ ‫ﻭﺃﺷﻬﺮ ﺇﻃﻼﻗﺎ‪ ،‬ﻭﺃﻛﺜﺮ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺑﺄﻧﻪ ﺍﻟﻨﻈﻢ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ‪،‬‬ ‫ﺗﻮﺍﺗﺮﺍ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﺃﻥ ﻓﻲ ﺇﻧﺰﺍﻟﻪ ﺇﻋﺠﺎﺯ ﻣﻦ ﻗﺼﺪ ﻣﻌﺎﺭﺿﺘﻪ ﻓﻲ ﺷﻲﺀ‬ ‫‬‫ﺍﻟﻤﻨﻘﻮﻝ ﻋﻨﻪ‬ ‫ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻣﻦ ﻧﺤﻮ ﺑﻼﻏﺘﻪ ﺍﻟﺒﺎﻫﺮﺓ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻪ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺑﺮﺍﻫﻴﻨﻪ ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬ ‫ﻓﺎﻟﻤﺮﺍﺩ ﺑ »ﺍﻟﻨﻈﻢ«‪ :‬ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺆﻟﻒ‪ ،‬ﻭﺁﺛﺮ ﺍﻟﺘﻌﺒﻴﺮ ﺑﻪ ﻋﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻟﻤﺎ ﻓﻲ‬ ‫ﺃﺻﻞ ﺍﻟﻨﻈﻢ ﻣﻦ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻟﻤﺎ ﻓﻲ ﺃﺻﻞ ﺍﻟﻠﻔﻆ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﻄﺮﺡ‪ ،‬ﻭﻫﻮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻨﻈﻢ‪ :‬ﺟﻨﺲ ﻳﺸﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻭﻏﻴﺮﻩ ﻣﻦ ﻛﻞ ﻛﻼﻡ ﻣﺆﻟﻒ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ ﻓﺼﻞ ﻣﺨﺮﺝ‬ ‫ﻟﻐﻴﺮ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻓﺨﺮﺝ ﺑﺎﻟﻤﻨﺰﻝ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻐﻴﺮ‬ ‫ﻧﻈﻤﺎ ﻫﻜﺬﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﮊ ﻣﻌﺎﻧﻴﻬﺎ‪،‬‬ ‫ﺍﻟﻤﻨﺰﻟﺔ ﻋﻠﻴﻪ ﮊ ‪ ،‬ﻓﺈﻧﻬﺎ ﻟﻢ ﺗﻨﺰﻝ ‬ ‫ﻭﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ ﻋﻠﻰ ﻏﻴﺮﻩ ﮊ ‪ ،‬ﻛﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ‪ ،‬ﻭﺧﺮﺝ ﺑﺎﻟﻤﻨﻘﻮﻝ ﻋﻨﻪ‬ ‫ﺗﻮﺍﺗﺮﺍ ﻣﻨﺴﻮﺥ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻭﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﮊ ﺁﺣﺎ ﺩﺍ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻘﺮﺁﻥ ﻭﻻ ﻳﻌﻄﻰ ﻟﻪ‬ ‫‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪20‬‬ ‫ﺣﻜﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺧﺮﺝ ﺑﺎﻟﻘﻴﺪ ﺍﻷﺧﻴﺮﻭﻫﻮ ﺍﻹﻋﺠﺎﺯﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠﻰ‬ ‫ﺗﻮﺍﺗﺮﺍ)‪.(١‬‬ ‫‬‫ﻓﺮﺽ ﻧﻘﻠﻬﺎ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﺳﻤﺎﻥ ﻣﺘﺮﺍﺩﻓﺎﻥ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻜﻠﻤﺘﻴﻦ‬ ‫ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﺔ ﻳﺮﺟﻊ ﺇﻟﻰ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﺳﻢ ﻟﻜﻞ ﻣﻜﺘﻮﺏ‪ ،‬ﺛﻢ ﻧﻘﻞ ﻓﻲ ﻋﺮﻑ‬ ‫ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻏﻠﺐ ﺇﻃﻼﻗﻪ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﻏﻠﺐ‬ ‫ﺇﻃﻼﻕ ﺍﻟﻜﺘﺎﺏ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ »ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ«‪.‬‬ ‫ﺃﻣﺎ ﺃﺻﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻤﻦ‪ :‬ﻗﺮﺃ ﺍﻟﺸﻲﺀ‪ :‬ﺇﺫﺍ ﺟﻤﻌﻪ‪ ،‬ﺛﻢ ﻧﻘﻞ ﺇﻟﻰ ﺍﻟﻤﺠﻤﻮﻉ ﺍﻟﻤﻌﻴﻦ‬ ‫ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺍﻻﺳﻤﺎﻥ ﻛﻼﻫﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻓﻲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ‪$ # "! ﴿ :‬‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪Ö ﴿ :‬‬ ‫‪] ﴾ ' & %‬ﺍﻟﺤﺠﺮ‪ ،[١ :‬ﻭﻫﻤﺎ ﻣﺄﺧﻮﺫﺍﻥ ‬ ‫× ‪] ﴾ Ù Ø‬ﺍﻟﻘﻴﺎﻣﺔ‪ ،[١٨ :‬ﻭﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ‪* )( '& % $ # ﴿ :‬‬ ‫‪] ﴾ +‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢ :‬ﻓﻬﻮ ﻣﻘﺮﻭﺀ ﻭﻣﻜﺘﻮﺏ)‪.(٢‬‬ ‫ﻓﻌﺮﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﻌﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ؛ ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﻴﻦ ‪‬‬ ‫ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺍﻟﻤﻜﺘﻮﺏ ﻓﻲ ﺩﻓﺎﺕ ﺍﻟﻤﺼﺎﺣﻒ‪،‬‬ ‫ﻣﺘﻮﺍﺗﺮﺍ«‪.‬‬ ‫‬‫ﺍﻟﻤﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﻋﻠﻰ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ ‬ ‫ﻧﻘﻼ‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑ ‪ :‬ﺍﻟﻨﻈﻢ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺍﻟﻤﻨﻘﻮﻝ ﻋﻨﻪ‬ ‫ ‪‬‬ ‫ﺗﻮﺍﺗﺮﺍ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﺃﻥ ﻓﻲ ﺇﻧﺰﺍﻟﻪ ﺇﻋﺠﺎﺯ ﻣﻦ ﻗﺼﺪ ﻣﻌﺎﺭﺿﺘﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪،‬‬ ‫‬ ‫ﻣﻦ ﻧﺤﻮ ﺑﻼﻏﺘﻪ ﺍﻟﺒﺎﻫﺮﺓ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻪ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺑﺮﺍﻫﻴﻨﻪ ﺍﻟﻘﺎﻫﺮﺓ«)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٣/١‬ ‪.١٠٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٧٧/١‬ ‪.١٧٨‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٧٨/١‬ ‪.١٧٩‬‬ ‫‪21‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫‪  .44] ١٣‬ول ا&آن ‪ A‬اح ا\ظ‬ ‫ﺍﻹﻧﺰﺍﻝ‪ :‬ﻫﻮ ﺗﺤﻮﻳﻞ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﻋﻠﻰ ﺇﻟﻰ ﺃﺳﻔﻞ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻜﺘﺎﺑﻪ ﺗﻌﺎﻟﻰ ﻫﻮ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺈﻧﺰﺍﻟﻪ ﻫﻮ ﺗﺤﻮﻳﻠﻪ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﺃﻭ ﻣﻤﺎ ﺃﺭﺍﺩ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻌﺰﺓ ﺇﻟﻰ ﻗﻠﺐ ﻧﺒﻴﻨﺎ ! ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﻛﻴﻔﻴﺔ ﺇﻧﺰﺍﻟﻪ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﺣﺪ ﻫﻤﺎﻭﻫﻮ ﺍﻷﺻﺢ ﻭﺍﻷﺷﻬﺮ‪ :‬ﺃﻧﻪ ﻧﺰﻝ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬ ‫ﻣﻨﺠﻤﺎ ﻓﻲ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﺃﻭ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﺃﻭ‬ ‫‬‫ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺨﻼﻑ ﻓﻲ ﻣﺪﺓ ﺇﻗﺎﻣﺘﻪ ﮊ ﺑﻤﻜﺔ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻧﺰﻝ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﻗﺪﺭ‪ ،‬ﺃﻭ ﺛﻼﺙ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺛﻢ‬ ‫ﻭﻋﺸﺮﻳﻦ‪ ،‬ﺃﻭ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻓﻲ ﻛﻞ ﻟﻴﻠﺔ ﻳﻘﺪﺭ ﺍﷲ ﺇﻧﺰﺍﻟﻪ ﻓﻲ ﻛﻞ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫ﻣﻨﺠﻤﺎ ﻓﻲ ﺟﻤﻴﻊ ‪‬‬ ‫‬‫ﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻣﻨﺠﻤﺎ ﻓﻲ‬ ‫‬‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺍﺑﺘﺪﺉ ﺇﻧﺰﺍﻟﻪ ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﺛﻢ ﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺃﻭﻗﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻌﺒﻲ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ »ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ«‪ :‬ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﻌﺘﻤﺪ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﺃﻧﻪ ﻧﺰﻝ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻗﻮﻻ ‬‫ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﻤﺎﻭﺭﺩﻱ ‬ ‫ﻭﺃﻥ ﺍﻟﺤﻔﻈﺔ ﻧﺠﻤﺘﻪ ﻋﻠﻰ ﺟﺒﺮﻳﻞ ﻓﻲ ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ‪ ،‬ﻭﺃﻥ ﺟﺒﺮﻳﻞ ﻧﺠﻤﻪ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﻏﺮﻳﺐ)‪.(١‬‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ‬ ‫‪ .& ١٤‬أن ا&آن ]"ب اﷲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﻜﻴﻢ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻗﻠﺐ ﻣﺤﻤﺪ ﮊ ﻛﻤﺎ ﻗﺎﻝ ‪i h ﴿ : 2‬‬ ‫‪] ﴾ u t s ❁ q p o n m ❁ k j‬ﺍﻟﺸﻌﺮﺍﺀ‪ ١٩٣ :‬ ‪،[١٩٥‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٦٢/١‬ ‪.٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪22‬‬ ‫ﻓﺜﺒﺖ ﺑﺎﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺨﺎﺭﻗﺎﺕ ﻟﻠﻌﺎﺩﺍﺕ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻜﺎﻥ ﻋﻠﻤﻨﺎ ﺑﺬﻟﻚ‬ ‫ﻛﺴﺒﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﺮﻓﺘﻨﺎ ﺑﻤﺤﻤﺪ ﮊ ﺃﻧﻪ ﺑﻤﻜﺔ ﻭﺑﻬﺎ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻓﻲ ﺃﻳﺪﻳﻨﺎ‬ ‫‬ ‫ﻭﻫﻮ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ ﮊ ﻓﻤﻌﺮﻓﺔ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻮﺍﺗﺮ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻜﺴﺐ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ‬ ‫ﺗﺤﺪﻯ ﺑﻪ ﺍﻟﻌﺮﺏ ﻓﻌﺠﺰﺕ ﻓﻀﺮﻭﺭﺓ ﺛﻢ ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺧﺒﺮﻧﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ‬‫‪‬‬ ‫ﻣﺤﻔﻮﻅ ﻣﺼﺎﻥ‪﴾ p o n m lk j i h g f e d c ﴿ :‬‬ ‫]ﻓﺼﻠﺖ‪.(١)[٤٢ :‬‬ ‫‪&8 ١٥‬ض اﻷ‪ A A44‬ا&آن ا;&‪%‬‬ ‫ﺇﻥ ﻏﺮﺽ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺇﻧﻤﺎ ﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺎﻵﻳﺔ ﻣﻨﻪ ﻭﺑﺎﻵﻳﺘﻴﻦ‪،‬‬ ‫ﻭﺑﺎﻟﺤﺮﻑ ﺍﻟﻮﺍﺣﺪ ﻭﻧﺤﻮ ﺫﻟﻚ؛ ﻷﻥ ﻏﺮﺿﻬﻢ ﻣﻨﻪ ﺇﻧﻤﺎ ﻫﻮ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﺤﻜﻢ‬ ‫ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺁﻳﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺣﺮﻓﺎ‪ ،‬ﻓﻬﻢ ﻳﻄﻠﻘﻮﻥ ﺍﺳﻢ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻮﻉ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻋﻠﻰ ﺍﻵﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺤﺮﻑ ﻣﻨﻪ‪،‬‬ ‫ﻓﺎﺣﺘﺎﺟﻮﺍ ﻟﺘﻌﺮﻳﻒ ﻣﻨﻄﺒﻖ ﻋﻠﻰ ﻏﺮﺽ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻓﺠﻤﻊ ﺑﻌﻀﻬﻢ ﺑﻴﻦ ﺍﻹﻋﺠﺎﺯ ﻭﺍﻹﻧﺰﺍﻝ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﮊ ‪ ،‬ﻭﺍﻟﻜﺘﺒﺔ ﻓﻲ‬ ‫ﺍﻟﻤﺼﺎﺣﻒ ﻭﺍﻟﻨﻘﻞ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﺍﻋﺘﺒﺮ ﺑﻌﻀﻬﻢ ﺍﻹﻧﺰﺍﻝ ﻭﺍﻹﻋﺠﺎﺯ؛ ﻷﻥ ﺍﻟﻜﺘﺒﺔ‬ ‫ﻭﺍﻟﻨﻘﻞ ﻟﻴﺴﺎ ﻣﻦ ﺍﻟﻠﻮﺍﺯﻡ‪ ،‬ﻟﺘﺤﻘﻖ ﺍﻟﻘﺮﺁﻥ ﺑﺪﻭﻧﻬﻤﺎ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺍﻋﺘﺒﺮ‬ ‫ﺑﻌﻀﻬﻢ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻹﻧﺰﺍﻝ ﻭﺍﻟﻨﻘﻞ؛ ﻷﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻟﻤﻦ ﻟﻢ ﻳﺸﺎﻫﺪ‬ ‫ﺍﻟﻮﺣﻲ ﻭﻟﻢ ﻳﺪﺭﻙ ﺯﻣﻦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻫﻢ ﺇﻧﻤﺎ ﻳﻌﺮﻓﻮﻧﻪ ﺑﺎﻟﻨﻘﻞ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻓﻲ‬ ‫ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﻭﻻ ﻳﻨﻔﻚ ﻋﻨﻬﻤﺎ ﻓﻲ ﺯﻣﺎﻧﻬﻢ‪ ،‬ﻓﻬﻤﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﺑﻴﻦ ﺍﻟﻠﻮﺍﺯﻡ‬ ‫ﺍﻟﺒﻴﻨﺔ ﻭﺃﻭﺿﺤﻬﺎ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻘﺼﻮﺩ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ :‬ﻷﺑﻲ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻴﺎﺩ ﺍﻟﺴﺪﺭﺍﺗﻲ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ‪ ،١٤١/١‬ﻁ‬ ‫ﺩﺍﺭ ﻧﻮﺑﺎﺭ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺯﺭﺍﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ ‪١٤٠٤‬ﻫ‪١٩٨٤/‬ﻡ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٤/١‬ ‪.١٠٥‬‬ ‫‪23‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫‪' ١٦‬ا'& ا&آن‬ ‫‬ ‫ﻭﺗﻔﺼﻴﻼ‪ ،‬ﻭﻗﺪ ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‬ ‫ﻗﻀﺖ ﺍﻟﻌﺎﺩﺓ ﺑﺘﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ ﺟﻤﻠﺔ‬ ‫ﻋﻠﻰ ﺃﻥ ﻧﻘﻠﻪ ﻛﺬﻟﻚ ﺗﻮﺍﺗﺮ‪ ،‬ﻓﺎﻟﺰﺍﺋﺪ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻨﺎﻗﺺ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻨﻪ‬ ‫ﻛﺎﻓﺮ؛ ﻟﺘﻀﻤﻨﻪ ﺗﻜﺬﻳﺐ ﺍﻟﻨﺒﻲ ﮊ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﺣﻴﺚ ﺃﺧﺒﺮ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺍﻟﻨﺒﻲ ﮊ ﻳﻘﻮﻝ ﺑﺨﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻨﺒﻲ ﻳﻘﻮﻝ ﻣﻨﻪ‪،‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﻔﻮﻅ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ)‪.(١‬‬ ‫‪ .4 < ١٧‬ا&آن ا;&‪%‬‬ ‫ﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﻛﻐﻴﺮﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﺍﻟﻤﺼﺪﺭ‬ ‫ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ ﻭﺍ ‪‬ﺗﺒﺎﻋﻪ ﻭﺍﺟﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻬﺎﺩﻱ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻖ ﺍﻟﺬﻯ ﻻ ﻳﻀﻞ ﻣﻦ ﺳﻠﻜﻪ‪ ،‬ﻭﻻ ﻳﻬﺪﻱ ﻣﻦ ﺗﺮﻛﻪ‪ ،‬ﻓﻤﺎ ﺃﻣﺮﻙ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻓﺎﻟﻘﺮﺁﻥ ﺍ ‪‬ﺗﺒﺎﻋﻪ ﻭﺍﺟﺐ‪.‬‬ ‫ﺑﻪ ﻓﺎﺗﺒﻊ‪ ،‬ﻭﻣﺎ ﻧﻬﺎﻙ ﻋﻨﻪ ﻓﺎﺭﺗﺪﻉ‪ .‬ﻭﻗﺎﻝ ‬ ‫ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪ :‬ﺑﺄﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪2 1 ﴿ :‬‬ ‫‪] ﴾ ? > = <; : Û 8 7 6 5 4 3‬ﺍﻷﻋﺮﺍﻑ‪،[٣ :‬‬ ‫ﻭﻗﻮﻟﻪ‪9 8 7 6 5 4 3 2 1 0 / ﴿ :‬‬ ‫‪] ﴾ > = < ; :‬ﺍﻹﺳﺮﺍﺀ‪ ،[٩ :‬ﻭﻗﻮﻟﻪ‪M L K J ﴿ :‬‬ ‫‪[ Z Y X WV U T S R Q P ON‬‬ ‫\ ﴾ ]ﺍﻷﻧﻌﺎﻡ‪.[١٥٣ :‬‬ ‫ﻭﺍﺳﺘﺪﻻﻝ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺗﺪﺍﺧﻞ ﻭﺩﻭﺭ؛ ﺇﺫﺍ ﺍﺳﺘﺪﻝ ﻋﻠﻰ‬ ‫ﺣﺠﻴﺔ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻨﻬﺞ ﺃﻥ ﻳﺴﺘﺪﻝ ﻟﻠﻘﺮﺁﻥ ﺑﺪﻟﻴﻞ‬ ‫ﺧﺎﺭﺟﻲ ﻋﻨﻪ‪ ،‬ﻛﺎﻟﻌﻘﻞ ‬ ‫ﻣﺜﻼ ﺃﻭ ﺍﻟﺘﻮﺍﺗﺮ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٥/١‬ ‪.١٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪24‬‬ ‫ﻭﻟﻢ ﻳﻜﺘﻒ ﺍﻟﺒﺴﻴﻮﻱ ﺑﺒﻴﺎﻥ ﺣﺠﻴﺔ ﺍﻟﻘﺮﺁﻥ؛ ﺑﻞ ﺣﻜﻢ ﺑﺸﺮﻙ ﻣﻦ ﻳﺮﺩ ﺷﻴ ﺌﺎ‬ ‫ﺷﺌﻴﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‬ ‫‬‫ﻭﺍﺣﺪﺍ ﻣﻨﻪ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺃﻧﻜﺮ‬ ‫‬‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻳﻨﻜﺮ ﺣﺮﻓﺎ‬ ‫ﺃﺷﺮﻙ؛ ﻷﻧﻪ ﻧﻘﺾ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺭﺩ ﺷﻴ ﺌﺎ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﻭﺍﺣﺪﺍ ﻓﻘﺪ ﺃﺷﺮﻙ ﺣﺘﻰ ﻳﺆﻣﻦ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ‬ ‫‬‫ﺍﷲ ﻭﻟﻮ ﺣﺮﻓﺎ‬ ‫ﻣﺤﻤﺪ ﮊ ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻳﻨﺒﻊ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻜﺘﺎﺏ ﻗﻄﻌﻲ ﺍﻟﻮﺭﻭﺩ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ‬ ‫ﻓﻤﻨﻪ‪ :‬ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻇﻨﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻣﻦ ﺭﺩ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‬ ‫ﻛﺈﻧﻜﺎﺭ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻓﻬﻮ ﻣﺸﺮﻙ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻤﻠﺔ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ)‪.(١‬‬ ‫‪ ١٨‬ا&اد \` ا&آن ا;&‪%‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﻔﻆ ﻋﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻣﻨﻪ؛ ﺇﺫ ﻻ ﻳﻌﻘﻞ ﻟﻠﺤﻔﻆ ﻓﻲ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﻣﻌﻨﻴﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺣﻔﻈﻪ ﻣﻦ ﺍﻟﺘﻔﻮﻳﺖ ﺑﺎﻟﻨﺴﻴﺎﻥ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ ﻫﻮ‬ ‫ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ ﻣﺤﻔﻮﻅ ﻋﻨﻪ ﺿﺮﻭﺭﺓ‪ ،‬ﻓﺘﻌ ‪‬ﻴﻦ ﺇﺭﺍﺩﺓ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺤﻜﻢ ﺑﺎﻹﻛﻔﺎﺭ ﻋﻠﻰ ﻣﻦ ﺯﺍﺩ ﺃﻭ ﻧﻘﺺ ﻓﻴﻪ ﻗﻮﺓ ﺷﺒﻬﺔ‬ ‫ﺍﻟﺰﺍﺋﺪ ﺃﻭ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻟﻢ ﺗﻜﻔﺮ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﻴﻦ‪ :‬ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻷﺧﺮﻯ ﺣﻴﺚ ﺃﻧﻜﺮﺕ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺴﻤﻠﺔ ﺁﻳﺔ ﻣﻦ ﻛﻞ ﺳﻮﺭﺓ‬ ‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺛﺒﺘﺖ ﺫﻟﻚ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﺤﻖ ﻋﻨﺪﻧﺎﻣﻌﺸﺮ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔﺃﻧﻬﺎ ﺁﻳﺔ‬ ‫ﻣﻦ ﻛﻞ ﺳﻮﺭﺓ ﻛﺘﺒﺖ ﻓﻲ ﺃﻭﻟﻬﺎ؛ ﻷﻧﻬﺎ ﻣﻦ ﺟﻤﻠﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻨﻘﻮﻟﺔ ﺑﺎﻟﺘﻮﺍﺗﺮ‬ ‫ﺍﻟﻤﻜﺘﻮﺑﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٨٠/١‬ ‪.١٨١‬‬ ‫‪25‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻭﻛﻴﻒ ﻳﺤﻜﻢ ﺑﻜﻔﺮ ﻣﻦ ﺯﺍﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻏﻴﺮ ﻣﺎ ﺗﻮﺍﺗﺮ ﻭﺃﻧﻜﺮ ﻛﻮﻥ ﺑﻌﺾ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻗﺮﺁ ﻧﺎ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻦ ﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ ﻓﻲ ﺁﻳﺔ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ‪ :‬ﺃﻥ »ﺍﻟﻤﻌﻮﺫﺗﻴﻦ« ﻟﻴﺴﺘﺎ ﻗﺮﺁ ﻧﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻤﺎ‬ ‫ﻣﻌﻮﺫﺗﺎﻥ ﺃﻧﺰﻟﺘﺎ‪ ،‬ﻭﻋﻦ ﻏﻴﺮﻩ‪ :‬ﺃﻥ »ﺍﻟﻔﺎﺗﺤﺔ« ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻦ ﺣﻔﺼﺔ‪» :‬ﺃﻧﻪ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪] ﴾ % $ # " ! ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪» [٢٣٨ :‬ﺻﻼﺓ‬ ‫ﺍﻟﻌﺼﺮ«)‪ .(١‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪» :‬ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ‬ ‫ﻓﺎﺭﺟﻤﻮﻫﻤﺎ«)‪ ،(٢‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺭﻭﻱ ﻋﻨﻪ ﺫﻟﻚ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺻﺤﺔ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺴﻤﻊ‬ ‫ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻛﻔﺎﺭ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻜﻴﻒ ﻗﻄﻌﺖ ﺑﻜﻔﺮ ﻣﻦ ﺯﺍﺩ‬ ‫ﻭﻧﻘﺺ‪ ،‬ﻭﻫﺆﻻﺀ ﺯﺍﺩﻭﺍ ﻭﻧﻘﺼﻮﺍ ﻭﻟﻢ ﻳﻜﻔﺮﻭﺍ؟‬ ‫ﻗﻠﺖ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻬﻢ ﺁﺣﺎﺩﻳﺔ‪ ،‬ﻭﻗﺪ ﻗﻄﻊ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫‬ ‫ﺑﺈﻛﺬﺍﺑﻬﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺗﺄﻭﻟﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺤﺘﻤﻠﺔ ﻟﻠﺘﺄﻭﻳﻞ‪ ،‬ﻓﻜﻴﻒ ﻳﺤﺴﻦ ﺍﻟﻘﻄﻊ ﺑﺈﻛﻔﺎﺭ‬ ‫ﻣﻦ ﺭﻭﻳﺖ ﻋﻨﻪ ﻣﻊ ﺫﻟﻚ؟)‪.(٣‬‬ ‫‪ ١٩‬ا&د ‪ d‬دى ا ‪%‬دة وا‪  aI‬ا&آن‬ ‫ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ‪‬‬ ‫ﻳﺪﻋﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻟﻢ ﻳﺠﻤﻌﻪ‪ ،‬ﺣﺘﻰ ﺟﻤﻌﻪ ﺃﺻﺤﺎﺑﻪ ﺑﻌﺪﻩ‪ .‬ﻓﻬﻮ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﺤﺘﺎﺝ‬ ‫ﻣﻌﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ‪` _ ^] \ [ Z Y X ﴿ :‬‬ ‫‪﴾ p o n m lk j i h g f e d c ❁ a‬‬ ‫]ﻓﺼﻠﺖ‪ ،[٤٢ ،٤١ :‬ﻭﻗﺎﻝ‪] ﴾ m l k j i h g ﴿ :‬ﺍﻟﺤﺠﺮ‪ ،[٩ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿‪RQPONMLKJIHGF‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺣﻔﺼﺔ‪.‬‬ ‫)‪ (٢‬ﺭﻭﻱ ﻋﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻴﺲ ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺑﻞ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻭﺯﻳﺪ ﺑﻦ‬ ‫ﺛﺎﺑﺖ ^ ﻳﻨﻈﺮ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺮﺟﻢ‪ ،‬ﺡ‪.٢٥٥٣ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٨٠/١‬ ‪.١٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪26‬‬ ‫‪`_^]\[ZYXWVUTS‬‬ ‫‪] ﴾j i h g f e d cb a‬ﺍﻷﻋﺮﺍﻑ‪،[١٤٦ :‬‬ ‫ﻭﻧﺤﻮ ﻫﺬﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﻛﻔﺎﻳﺔ ﻟﻤﻦ ﻫﺪﺍﻩ ﺍﷲ)‪.(١‬‬ ‫‪ ٢٠‬ا\;‪&;' A .‬ار ا‪  aM‬ا&آن‬ ‫ﺃﻣﺎ ﺗﻜﺮﻳﺮ ﺍﻟﻘﺼﺺ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻛﺎﻥ‬ ‫ﻳﺒﻌﺚ ﺇﻟﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻤﺘﻔﺮﻗﺔ ﺑﺎﻟﺴﻮﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﻠﻮ ﻟﻢ ﺗﻜﻦ ﺍﻷﻧﺒﺎﺀ ﻭﺍﻟﻘﺼﺺ‬ ‫ﻣﺜﻨﺎﺓ ﻣﻜﺮﺭﺓ ﻟﻮﻗﻌﺖ ﻗﺼﺔ ﻣﻮﺳﻰ ﮊ ﺇﻟﻰ ﻗﻮﻡ‪ ،‬ﻭﻗﺼﺔ ﻋﻴﺴﻰ ‪ ‰‬ﺇﻟﻰ ﻗﻮﻡ‪،‬‬ ‫ﻭﻗﺼﺔ ﻧﻮﺡﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪﺇﻟﻰ ﻗﻮﻡ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﺑﻠﻄﻔﻪ‪،‬‬ ‫ﻭﺭﺣﻤﺘﻪ‪ :‬ﺃﻥ ﻳﺴﻴﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﻓﻲ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﻠﻘﻴﻬﺎ ﻓﻲ ﺳﻤﻊ‪ ،‬ﻭﻳﺜﺒﺘﻬﺎ‬ ‫ﻓﻲ ﻛﻞ ﻗﻠﺐ‪ ،‬ﻭﻳﺰﻳﺪ ﺑﻬﺎ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻓﻲ ﺍﻷﻓﻬﺎﻡ)‪.(٢‬‬ ‫ﺇﻥ ﺳﺄﻝ ﺳﺎﺋﻞ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻳﻦ ﺟﺎﺯ ﺃﻥ ﺗﻜﻮﻥ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻳﻌﺎﺩ ﺫﻛﺮﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ؟ ﻭﻣﺎ ﻭﺟﻪ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺫﻟﻚ؟ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻋﻨﺪ ﺍﻟﻔﺼﺤﺎﺀ ﻏﻴﺮ ﺟﺎﺋﺰ؟ ﻭﻗﺪ‬ ‫ﺗﺠﺪ ﺍﻟﻘﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻟﺒﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺪ ﻛﺮﺭﺕ ﻭﺃﻋﻴﺪﺕ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ؟ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﻓﻲ ﺇﻋﺎﺩﺗﻬﺎ ﺣﻜﻤﺔ ﻟﻄﻴﻔﺔ ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ‬ ‫ﺳﻤﻊ ﺍﻟﻤﻮﻋﻈﺔ ﻟﻢ ﻳﻌﺪ ﻋﻠﻴﻪ ﺫﻛﺮﻫﺎ ﺧﻔﻲ ﻋﻠﻴﻪ ﻗﺪﺭﻫﺎ ﻭﺫﻫﺐ ﻋﻠﻴﻪ ﻓﻀﻠﻬﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫‬ ‫ﻭﻭﻗﻔﺎ ﻋﻠﻰ ﻫﻤﻪ ﻭﺫﻛﺮﻩ‪،‬‬‫ﻧﺼﻴﺒﺎ ﻟﺨﺎﻃﺮﻩ ﻭﻓﻜﺮﻩ‬ ‫‬‫ﻭﻋﻆ ﺑﻬﺎ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﺻﺎﺭﺕ‬ ‫ﻭﻟﺬﻟﻚ ﺻﺎﺭﺕ ﺍﻟﺨﻄﺒﺎﺀ ﺗﻌﻴﺪ ﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻲ ﻛﻞ ﻣﻘﺎﻡ ﻭﻣﺸﻬﺪ‪ ،‬ﻭﺗﺮﺩﺩ‬ ‫ﻋﻴﺒﺎ)‪.(٣‬‬ ‫ﺍﻟﻘﺼﺔ ﻓﻲ ﻛﻞ ﻣﺤﻔﻞ ﻭﻻ ﻳﺴﻤﻰ ﺫﻟﻚ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ﺗﺄﻟﻴﻒ ﺧﻤﻴﺲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺸﻘﺼﻲ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ ‪ ١٨٥/١‬ﻁ ‪١٤٢٧ ١‬ﻫ‪٢٠٠٦/‬ﻡ ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٩٠/١‬ ‪.١٩١‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ‪ ،١٦٨/١‬ﻭﺯﺍﺭﺓ‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ ﺍﻟﺒﻬﻠﻮﻱ ‬ ‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫‪27‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫‪&;' ٢١‬ار ا;ﻼم ‪ TIN A‬وا<  ا&آن‬ ‫ﺃﻣﺎ ﺗﻜﺮﻳﺮ ﺍﻟﻜﻼﻡ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﺑﻌﻀﻪ ﻳﺠﺰﻱ ﻋﻦ ﺑﻌﺾ؛ ﻟﺘﻜﺮﺍﺭﻩ ﻓﻲ‬ ‫﴿ ! " ‪] ﴾ #‬ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [١ :‬ﻭﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‪ :‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ‬ ‫ﺑﻠﺴﺎﻥ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ؛ ﻓﻤﻦ ﻣﺬﺍﻫﺒﻬﻢ‪ :‬ﺍﻻﻗﺘﺼﺎﺭ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺨﻔﻴﻒ‬ ‫ﻭﺍﻹﻳﺠﺎﺯ؛ ﻷﻥ ﺗﻔﻨﻦ ﺍﻟﻤﺘﻜﻠﻢ‪ ،‬ﻭﺍﻟﺨﻄﻴﺐ ﻓﻲ ﻓﻨﻮﻥ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻣﻦ ﺷﻲﺀ‬ ‫ﺇﻟﻰ ﺷﻲﺀ ﺃﺣﺴﻦ ﻣﻦ ﺍﻗﺘﺼﺎﺭﻩ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﻋﻠﻰ ﻓﻦ ﻭﺍﺣﺪ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻳﺮﻳﺪ ﺑﻪ‬ ‫ﺍﻟﺘﺄﻛﻴﺪ ﻟﻠﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻛﺮﺭﻩ)‪.(١‬‬ ‫‪&;' ٢٢‬ار ‪  A4"O A4e dI‬ا&آن‬ ‫ﻃﻌﻦ ﻗﻮﻡ ﻓﻲ ﺗﻜﺮﻳﺮ ﻣﻌﻨﻰ ﺑﻠﻔﻈﺘﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ ﻣﺜﻞ ﻗﻮﻟﻪ‪﴾ , + ﴿ :‬‬ ‫]ﺍﻟﻔﺎﺗﺤﺔ‪ ،[٣ :‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ‪³ ² ± ° ¯ ® ¬ «﴿ :‬‬ ‫´ ‪] ﴾¶ µ‬ﺍﻟﺘﻮﺑﺔ‪ ،[٧٨ :‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻣﻄﻌﻦ ﻓﻴﻪ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﺑﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺫﻟﻚ ﻓﻲ ﻟﻐﺘﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﻧﻜﺮﻭﻩ‪ ،‬ﻭﻫﻢ ﺇﻧﻤﺎ ﻳﻜﺮﺭﻭﻥ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺑﻠﻔﻈﺘﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ؛ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻠﻔﻈﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻻ ﺗﺴﺎﻋﺪﻩ‪ ،‬ﻭﻻﺗﺴﺎﻉ‬ ‫ﺍﻟﻠﻐﺔ ﻓﻲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﻜﺮﺍﺭ ﻟﻤﻌﻨﻰ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻣﺜﻞ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ ‪] ﴾ T S R‬ﺍﻟﻨﺠﻢ‪.(٢)[٥٤ :‬‬ ‫‪  ٢٣‬ول ا&آن ‪ .!C d‬أ<&ف‬ ‫ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝﮊ ‪» :‬ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ؛‬ ‫ﻛﻠﻬﺎ ﺷﺎﻑ ﻛﺎﻑ«)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٩١/١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٧٨/١‬ ‪.٧٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩١/١‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻻﻓﺘﺘﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺟﺎﻣﻊ ﻣﺎ ﺃﺗﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺡ‪.٩٤٠ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪28‬‬ ‫ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪ :‬ﻭﻋﺪ‪ ،‬ﻭﻭﻋﻴﺪ‪ ،‬ﻭﺣﻼﻝ‬ ‫ﻭﺣﺮﺍﻡ‪ ،‬ﻭﻣﻮﺍﻋﻆ‪ ،‬ﻭﺃﻣﺜﺎﻝ‪ ،‬ﻭﺍﺣﺘﺠﺎﺝ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺣﻼﻝ ﻭﺣﺮﺍﻡ‪ ،‬ﻭﺃﻣﺮ ﻭﻧﻬﻲ‬ ‫ﻭﺧﺒﺮ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ‪ ،‬ﻭﺧﺒﺮ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺑﻌﺪ‪ ،‬ﻭﺃﻣﺜﺎﻝ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻲ ﺳﺒﻌﺔ ﺃﻭﺟﻪ‬ ‫ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﻣﺘﻔﺮﻗﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ؛ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺣﺮﻑ ﻭﺍﺣﺪ‪ :‬ﻗﺮﺉ ﻋﻠﻰ ﺳﺒﻌﺔ‬ ‫ﺃﺣﺮﻑ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻲ ﺳﺒﻊ ﻟﻐﺎﺕ ﻓﻲ ﺍﻟﻜﻠﻤﺔ)‪.(١‬‬ ‫ﻭﻗﺪ ﺗﻜﻠﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﺃﻛﺜﺮﻭﺍ ﻭﺑﻴﻨﻮﺍ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‬ ‫ﺑﺎﻻﺣﺘﺠﺎﺝ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﻓﻲ ﺁﺛﺎﺭﻫﻢ‪ ،‬ﻭﻛﻞ‪ ‬ﻗﺪ ﻗﺎﻝ ﻓﻴﻪ ﺑﻤﺎ‬ ‫ﻳﺤﺘﻤﻞ ﺟﻮﺍﺯﻩ)‪.(٢‬‬ ‫‪ ٢٤‬ا‪  A,‬ا&آن ‪ h!5‬ا‪"g‬ﻼف ا&اءة‬ ‫❁‬‫ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪a ` _ ^] \ [ Z Y X ﴿ :‬‬ ‫‪] ﴾ p o n m lk j i h g f e d c‬ﻓﺼﻠﺖ‪ ٤١ :‬ ‪.[٤٢‬‬ ‫ﻭﻗﺪ ﻃﻌﻦ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﻠﺤﺪﻳﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻻﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﺧﺘﻼﻑ ﺃﻫﻞ‬ ‫‬ ‫ﺷﺎﻑ‬‫ﺍﻟﻌﻠﻢ ﻓﻲ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﮊ ‪» :‬ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻨﺎ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ﻛﻠﻬﺎ‬ ‫ﻛﺎﻑ«)‪ ،(٣‬ﻓﺄﻣﺎ ﺍﻟﻤﻠﺤﺪﻭﻥ ﻓﻼ ﻣﻌﻨﻰ ﻟﻘﻮﻟﻬﻢ ﻭﻃﻌﻨﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻷﻧﻬﻢ‬ ‫ﺫﻫﺒﻮﺍ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺇﻟﻰ ﺍﻟﺘﻨﺎﻗﺾ ﻭﻟﻢ ﻳﺠﺪﻭﺍ ﺫﻟﻚ ﺑﺤﻤﺪ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﻛﻼﻣﺎ ﻳﺄﻣﺮ ﺑﺤﻔﻈﻪ ﻭﺩﺭﺳﻪ ﻭﻳﺒﻴﺢ ﻓﻲ ﻗﺮﺍﺀﺗﻪ ﺍﻟﻮﺟﻮﻩ‬ ‫‬‫ﺍﻟﻤﺤﺎﻝ ﺃﻥ ﻳﻨﺰﻝ ﺍﻟﺤﻜﻴﻢ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﮊ ﺷﺎﻫﺪ ﺑﻤﺎ ﻗﻠﻨﺎﻩ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٩٣/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﺑﻼﻏﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ‪. ƒ‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٧٥/١‬ ‪.٧٦‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٧٥/١‬‬ ‫‪29‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫‪ dI ٢٥‬ا\&وف ا‪  .,‬أوا‪ Hi‬ا‪5‬ر‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﺄﻭﻳﻞ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ .‬ﺃﻟﻢ‪ .‬ﻭﺃﻟﻤﺺ‪ .‬ﻭﺃﻟﻤﺮ‪ .‬ﻭﺣﻢ‪.‬‬ ‫ﻭﺣﻢ ﻋﺴﻖ‪ .‬ﻭﻧﺤﻮ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻲ ﺃﺳﻤﺎﺀ ﻟﻠﺴﻮﺭ ﻭﺍﻓﺘﺘﺎﺡ ﻟﻬﺎ‪ .‬ﻭﻗﺎﻝ‬ ‫ﻗﻮﻡ‪ :‬ﺃﺳﻤﺎﺀ ﻟﻠﺴﻮﺭ ﻭﺍﺑﺘﺪﺍﺀ ﻟﻤﻦ ﻳﻘﺮﺃﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻟﻴﺲ ﻛﺬﻟﻚ ﻷﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻻ ﻣﻌﻨﻰ ﻟﻪ‪ ،‬ﻭﻫﺬﻩ ﺃﺳﻤﺎﺀ ﺍﻟﻤﻌﺎﻧﻲ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻬﺎ‬ ‫ﺣﺮﻭﻑ ﺇﺫﺍ ﻭﺻﻠﺖ ﻛﺎﻧﺖ ﻫﺠﺎﺀ ﻟﺸﻲﺀ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻣﻌﺎﻧﻲ ﺗﺒﺘﺪﺃ ﺑﻬﺎ ﺍﻟﺴﻮﺭ ﻭﻳﻌﻠﻢ ﺑﻬﺎ ﺍﻧﻘﻀﺎﺀ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺎﺭﺉ ﻗﺪ ﺃﺧﺬ‬ ‫ﺽ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬‫‬ ‫ﻓﻲ ﺃﺧﺮﻯ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻌﺮ ‬ ‫ﺍﺳﺘﺜﻘﺎﻻ ﻟﻪ ﻭﻻ ﺗﺴﻤﻊ‪ ،‬ﻓﺠﻌﻠﺖ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻋﻨﺪ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﻟﻴﻜﻮﻥ‬ ‫ﺳﺒﺒﺎ ﻻﺳﺘﻤﺎﻋﻬﻢ ﻟﻤﺎ ﺑﻌﺪﻫﺎ)‪.(١‬‬ ‫‬ ‫‪ ٢٦‬إ ز ا&آن‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺩﻟﻴﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻣﻌﺠﺰ ﺑﻌﺠﻴﺐ ﻧﻈﻤﻪ‪ ،‬ﻻ ﻳﻘﺪﺭ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺃﻥ‬ ‫ﻗﻮﻣﺎ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺍﻟﻔﺼﺎﺣﺔ‪،‬‬ ‫ﻳﺄﺗﻮﺍ ﺑﻤﺜﻠﻪ‪ ،‬ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺟﺎﺀ ﺑﻪ ‬ ‫ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻤﻌﺮﻓﺔ ﺑﺄﺟﻨﺎﺱ ﺍﻟﻜﻼﻡ‪ :‬ﺟﻴﺪﻩ ﻭﺭﺩﻳﺌﻪ‪.‬‬ ‫ﻓﺸﺘﻢ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﺃﺳﻼﻓﻬﻢ‪ ،‬ﻭﻗﺒﺢ ﺃﺩﻳﺎﻧﻬﻢ‪ ،‬ﻭﺿﻌﻒ ﺍﺧﺘﻴﺎﺭﻫﻢ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ‬ ‫ﺍﻟﺤﻤﻴﺔ ﻭﺍﻷﻧﻔﺔ‪ ،‬ﻭﺍﻟﺨﻴﻼﺀ‪ ،‬ﻭﺍﻟﻌﺼﺒﻴﺔ‪.‬‬ ‫ﻓﻘﺮﻋﻬﻢ ﺑﺎﻟﻌﺠﺰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﻣﻜﻨﻬﻢ ﻣﻦ ﺍﻟﻔﺤﺺ‪ ،‬ﻭﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎﺭ‬ ‫ﻭﺃﻣﻬﻠﻬﻢ ﻟﻤﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ ﻓﻲ ﺇﺗﻴﺎﻧﻬﻢ ﺑﻤﺜﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ؛ ﻓﻲ ﺣﺴﻨﻪ‪،‬‬ ‫ﻭﻧﻈﻤﻪ ﻭﻣﺎ ﻳﻮﺟﺐ ﺇﺣﻘﺎﺭﻫﻢ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﻗﻮﻟﻬﻢ؛ ﻓﺒﺬﻟﻮﺍ ﻓﻲ ﺇﻃﻔﺎﺀ ﻧﻮﺭﻩ‪ ،‬ﻭﺩﺣﺾ‬ ‫ﺣﺠﺘﻪ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺁﺑﺎﺀﻫﻢ‪ ،‬ﻭﺃﺑﻨﺎﺀﻫﻢ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٨٥/١‬ ‪.٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪30‬‬ ‫ﻭﻟﻢ ﻳﻌﺎﺭﺿﻮﺍ ﺑﻤﺎ ﺍﺣﺘﺞ ﺑﻪ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﺘﺎﺏ ﺭﺑﻪ ﺑﺄﺭﺟﻮﺯﺓ‪ ،‬ﻭﺑﻘﺼﻴﺪﺓ‪ ،‬ﻭﻻ‬ ‫ﺑﺨﻄﺒﺔ‪ ،‬ﻭﻻ ﺑﺮﺳﺎﻟﺔ ﻓﺼﺢ ﺑﻬﺬﺍ ﻟﻮ ﺃﻧﻬﻢ ﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺗﺮﻛﻮﻩ ﺇﻟﻰ ﺑﺬﻝ‬ ‫ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ)‪.(١‬‬ ‫‪ H7 ٢٧‬ا&آن‬ ‫ﻭﻓﻀﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﻔﻀﻞ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ﻋﻠﻰ ﺳﺎﺋﺮ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ)‪.(٢‬‬ ‫‪ ٢٨‬أول   ل ‪ A‬ا&آن‬ ‫ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻤﻜﺔ‪] ﴾ O N M L K ﴿ :‬ﺍﻟﻌﻠﻖ‪ ،[١ :‬ﺛﻢ ﻧﻮﻥ‬ ‫ﻭﺍﻟﻘﻠﻢ‪ .‬ﺛﻢ ﺍﻟﻤﺰﻣﻞ‪ .‬ﺛﻢ ﺍﻟﻤﺪﺛﺮ)‪.(٣‬‬ ‫‪ ٢٩‬آ‪   &g‬ل ‪ A‬ا&آن‬ ‫ﺍﻟﺘﻮﺑﺔ ﻫﻲ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪| ﴿ :‬‬ ‫}~ﮯ¡‪§¦¥¤£¢‬‬ ‫¨ © ‪¸ ¶μ ´ ³ ² ± ° ¯ ® ¬ ❁ ª‬‬ ‫‪] ﴾ ¾ ½ ¼ » º¹‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٢٩ ،١٢٨ :‬ﺇﻟﻰ ﺗﻤﺎﻡ ﺍﻟﺴﻮﺭﺓ)‪.(٤‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺃﻧﺰﻟﺖ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‪ :‬ﺃﻭﻝ ﺳﻮﺭﺓ ﺃﻧﺰﻟﺖ ﴿ ‪K‬‬ ‫‪] ﴾ O N M L‬ﺍﻟﻌﻠﻖ‪ ،[١ :‬ﻭﺁﺧﺮ ﺳﻮﺭﺓ ﺃﻧﺰﻟﺖ )ﺍﻟﻤﺎﺋﺪﺓ( ﻭﺁﺧﺮ ﺁﻳﺔ ﺃﻧﺰﻟﺖ‪:‬‬ ‫﴿ ‪﴾ Ù Ø × Ö Õ Ô Ó Ò Ñ ÐÏ Î Í Ì Ë Ê‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٩٤/١‬ ‪ ،١٩٥‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٥٢/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٢/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٢/١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٣/١‬‬ ‫‪31‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨١ :‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻭﺁﺧﺮ ﺁﻳﺔ ﺃﻧﺰﻟﺖ‪ ~ } | ﴿ :‬ﮯ‬ ‫¡ ‪﴾ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪.(١)[١٢٨ :‬‬ ‫‪ ٣٠‬ا&ق ‪ A4‬ا; وا‬ ‫ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ‪ ،﴾ º ¹ ﴿ :‬ﻓﺈﻧﻪ ﻧﺰﻝ ﺑﻤﻜﺔ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ‬ ‫ﻣﻦ‪ ﴾ 5 4 3 ﴿ :‬ﻓﺈﻧﻪ ﻧﺰﻝ ﺑﺎﻟﻤﺪﻳﻨﺔ)‪.(٢‬‬ ‫‪ dI ٣١‬ا"‪m‬و‪H%‬‬ ‫ﻣﻌﻨﻰ ﺍﻟﺘﺄﻭﻳﻞ‪ :‬ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺘﻔﺴﻴﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﻏﻴﺮ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻗﻮﻡ‪ :‬ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﻴﺮ ﻛﻠﻪ ﺳﻮﺍﺀ‪ :‬ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﺤﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ)‪.(٣‬‬ ‫‪ ٣٢‬د ‪C‬ر ا&آن‬ ‫ﻋﺪﺩ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﻣﺎﺋﺔ ﺳﻮﺭﺓ‪ ،‬ﻭﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻮﺭﺓ)‪.(٤‬‬ ‫‪ ٣٣‬د آ‪%‬ت ا&آن‬ ‫ﻋﺪﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﺳﺖ ﺁﻻﻑ ﺁﻳﺔ‪ ،‬ﻭﻣﺎﺋﺘﺎ ﺁﻳﺔ‪ ،‬ﻭﺳﺒﻊ ﻭﻋﺸﺮﻭﻥ‬ ‫ﺁﻳﺔ)‪.(٥‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٢٨/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٣/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٤/١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٤/١‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪32‬‬ ‫‪ ٣٤‬د ]ت ا&آن‬ ‫ﻋﺪﺩ ﻛﻠﻤﺎﺗﻪ‪ :‬ﺗﺴﻌﻮﻥ ﺃﻟﻒ ﻛﻠﻤﺔ‪ ،‬ﻭﺳﺘﻤﺎﺋﺔ ﻭﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﻛﻠﻤﺔ)‪.(١‬‬ ‫‪ ٣٥‬د <&وف ا&آن‬ ‫ﺃﻟﻔﺎ)‪.(٢‬‬ ‫ﻋﺪﺩ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺃﻟﻒ ﺃﻟﻒ ﺣﺮﻑ‪ ،‬ﻭﺳﺒﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫‪&> H7 ٣٦‬اءة ا&آن‬ ‫ﻣﺤﺘﺴﺒﺎ ﻛﺎﻥ ﻟﻪ ﺑﻜﻞ ﺣﺮﻑ ﺯﻭﺟﺔ ﻣﻦ ﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ‪،‬‬ ‫‬‫ﺻﺎﺑﺮﺍ‬ ‫‬‫ﻣﻦ ﻗﺮﺃﻩ‬ ‫ﻭﻫﻜﺬﺍ‪ :‬ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ )‪.(٣‬‬ ‫‪ ٣٧‬إ&اب ا&آن‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﻋﺮﺑﻮﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺘﻤﺴﻮﺍ ﻏﺮﺍﺋﺒﻪ«)‪.(٤‬‬ ‫‪ ٣٨‬ا"‪& I/‬آن‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ : ƒ‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺣﺴﻦ ﺍﻟﺼﻮﺕ‬ ‫ﺯﻳﻨﺔ ﺍﻟﻘﺮﺁﻥ«)‪.(٥‬‬ ‫ﻭﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﻗﺎﻟﺖ‪» :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﮊ ﻳﻘﻄﻊ ﻗﺮﺍﺀﺗﻪ ﺣﺮﻓﺎ ﺣﺮﻓﺎ«‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﻋﺎﺋﺸﺔ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﺮﺗﻞ ﻗﺮﺍﺀﺗﻪ ﺁﻳﺔ ﺁﻳﺔ)‪.(٦‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٤/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٥/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٤٥/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺡ‪.٦٦١٦ :‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٤٥/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺡ‪.٣٠٤١٠ :‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺡ‪.١٠٠٢٣ :‬‬ ‫)‪ (٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٤٥/١‬ﻟﻢ ﻧﻌﺜﺮ ﻋﻠﻰ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ‪ ، #‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪، #‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﻴﺮﻩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻛﻴﻒ ﻛﺎﻧﺖ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺒﻲ ﮊ ﺡ‪.٢٩٢٣ :‬‬ ‫‪33‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫‪ ٣٩‬آداب >ر ٴ‬ ‫‪ o‬ا&آن‬ ‫ﻻ ﻳﺘﻜﻠﻢ ﺍﻟﻘﺎﺭﺉ ﺣﺘﻰ ﻳﻔﺮﻍ ﻣﻦ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﻻ ﻳﻀﺤﻚ ﻋﻨﺪ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﻻ ﻳﻠﻐﻮ‪،‬‬ ‫ﻭﻻ ﻳﻠﻬﻮ؛ ﻓﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺴﺘﻬﺰﺋﻴﻦ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫‪ . < ٤٠‬ا&آن‬ ‫ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﺗﻠﻲ ﻋﻠﻴﻪ‪ .‬ﻭﻛﻞ ﺁﻳﺔ ﻣﻨﻪ ﺗﻘﻮﻡ ﺑﻬﺎ ﺍﻟﺤﺠﺔ ﻋﻠﻰ‬ ‫ﻣﻦ ﺳﻤﻌﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤١‬ا‪"g‬ﻼف ا‪I‬س  ‪ pg‬ا&آن‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺬﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻧﻪ ﻗﺪﻳﻢ ﺃﺯﻟﻲ ﻭﻫﻢ ﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻧﻪ ﻣﺤﺪﺙ‬ ‫ﻣﺨﻠﻮﻕ ﻭﻫﻢ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻕ ﻣﺬﺍﻫﺒﻬﺎ‪ ،‬ﻭﻛﻞ ﻳﺤﺘﺞ‬ ‫ﺑﺰﻋﻤﻪ ﻭﻳﺴﺘﺪﻝ ﻟﻤﺬﻫﺒﻪ ﻭﻳﺼﻮﺏ ﺭﺃﻳﻪ ﻭﻳﺨﻄﺊ ﻣﺨﺎﻟﻔﻪ ﴿ ‪¼ » º ¹‬‬ ‫½ ¾ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪.(٤)[٨٤ :‬‬ ‫ﻳﻮﺟﺪ ﻓﻲ ﺍﻵﺛﺎﺭﻓﻴﻤﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕﺃﻗﺎﻭﻳﻞ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻻ ﻳﺒﻠﻎ ﺑﻪ ﺇﻟﻰ ﺑﺮﺍﺀﺓ‪ ،‬ﻭﻻ ﻭﻗﻮﻑ؛ ﻭﻫﻮ ﻓﻲ ﺍﻟﻮﻻﻳﺔ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻋﻠﻢ ﺃﻧﻪ ﻳﻌﻨﻲ ﺑﺨﻠﻘﻪ ﺣﺪﻭﺙ ﻭﺣﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﻟﻨﺒﻲ ﮊ ﻋﻠﻰ ﺃﻣﺘﻪ‪،‬‬ ‫ﻭﺇﻧﺰﺍﻝ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﻭﻣﺎ ﺗﺨﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٥/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤٦/١‬‬ ‫)‪ (٣‬ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻣﺴﺎﺋﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﻫﻨﺎ ﻟﺼﻠﺘﻬﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻫﻮ‬ ‫ﺍﻟﻤﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ ﻋﻨﺪ ﻛﻞ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﺪﻳﺔ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪34‬‬ ‫ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻳﻌﻨﻲ ﻫﺬﺍ ﻓﻬﻮ ﻣﺼﻴﺐ‪ ،‬ﻗﺎﺑﻞ ﻟﻠﺤﻖ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ؛ ﻷﻧﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ :‬ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﻛﻼﻣﻪ‪ ،‬ﻭﻛﻼﻣﻪ ﻋﻠﻤﻪ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﻛﻼﻣﻪ ﻣﺤﺪﺙ‬ ‫ﻭﺟﺒﺖ ﻣﻨﻪ ﺍﻟﺒﺮﺍﺀﺓ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺑﺎﻟﻮﻗﻮﻑ ﻋﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺨﻠﻮﻕ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﻤﺎ ﺍﺷﺘﺒﻪ ﺃﻣﺮﻩ؛ ﻓﻠﻢ‬ ‫ﻳﻌﻠﻢ ﻣﺎ ﺃﺭﺍﺩ ﺑﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻣﺎ ﺗﺄﻭﻳﻠﻪ ﺃﺩﺧﻞ ﺍﻟﺸﺒﻬﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﻗﻮﻟﻪ‪،‬‬ ‫ﻓﻮﻗﻒ ﻋﻨﻪ ﻣﻦ ﻭﻗﻒ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻛﺬﻟﻚ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﻣﺎ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻭﻻ‬ ‫ﻣﺎ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻭﻻﻳﺔ ﻣﺘﻘﺪﻣﺔ ﺟﺎﺯﺕ ﻭﻻﻳﺘﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺘﺄﻭﻝ ﺗﺄﻭﻳﻞ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺍﻟﻀﻼﻝ ﻭﻳﺤﺘﻤﻞ ﺍﻟﻮﻗﻮﻑ؛ ﻟﻤﺎ ﺃﺩﺧﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﻣﺮ ‬ ‫ﻳﺤﺘﻤﻞ ﺍﻟﺒﺮﺍﺀﺓ؛ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻣﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺤﻖ)‪.(١‬‬ ‫‪ r < A ٤٢‬ا‪ pO A4I‬ا&آن‬ ‫ﻓﻤﻦ ﺣﺠﺞ ﺍﻟﻨﺎﻓﻴﻦ ﻟﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﻛﻼﻡ ﺍﷲ‬ ‫ﻣﺘﺼﻞ ﻟﻴﺲ ﺑﻤﻨﻔﺼﻞ‪ ،‬ﻭﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻗﺪﻳﻢ ﺃﺯﻟﻲ ﻟﻴﺲ‬ ‫ﺑﻤﺨﻠﻮﻕ‪ ،‬ﻓﺈﺫﺍ ﺯﻋﻤﺘﻢ ﺃﻧﻪ ﻣﺨﻠﻮﻕ‪ ،‬ﻓﺎﻟﻤﺨﻠﻮﻕ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﺣﺪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﻋﺮﺿﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ﺑﺠﺴﻢ؛ ﻷﻥ ﺍﻟﺠﺴﻢ‬ ‫‬‫ﺟﻮﻫﺮﺍ ﺃﻭ‬ ‫‬‫ﺟﺴﻤﺎ ﺃﻭ‬ ‫‬‫ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺆﻟﻒ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﺟﺰﺍﺀ ﻗﺎﺑﻞ ﻟﻠﺤﻮﺍﺩﺙ ﻣﺤﻞ ﻟﻸﻋﺮﺍﺽ ﺍﻟﻤﺘﻐﺎﻳﺮﺍﺕ‬ ‫ﺃﻳﻀﺎ ﻗﺎﺑﻞ ﻟﻠﺤﻮﺍﺩﺙ‬ ‫ﺍﻟﻤﺘﻌﺎﻗﺒﺎﺕ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ﺑﺠﻮﻫﺮ‪ ،‬ﻷﻥ ﺍﻟﺠﻮﻫﺮ ‬ ‫ﻋﺮﺿﺎ ﻟﻮﺟﺐ ﺃﻥ ﻳﻔﻨﻰ‬ ‫‬‫ﻭﻣﺤﻞ ﻟﻸﻋﺮﺍﺽ ﺍﻟﻤﺘﻐﺎﻳﺮﺍﺕ ﻣﺘﺤﻴﺰ ﻟﺠﻬﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻓﻲ ﺍﻟﺤﺎﻝ ﺍﻟﺜﺎﻧﻴﺔ؛ ﻷﻥ ﺍﻟﻌﺮﺽ ﻻ ﻳﺒﻘﻰ ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﻝ‪ ،‬ﻓﻠﻤﺎ ﺑﻄﻠﺖ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ‬ ‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﺳﺘﺤﺎﻝ ﺃﻥ ﻳﻮﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ ﺇﺫ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺑﺄﺳﺮﻫﺎ ﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٧٢/١‬ ‪.١٧٣‬‬ ‫‪35‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﺛﻢ ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺨﻠﻮﻗﺎ ﻛﻤﺎ ﺯﻋﻤﺘﻢ ﻟﻢ ﻳﺨﻠﻮ ﺃﻥ ﻳﺨﻠﻘﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻧﻔﺴﻪ‬ ‫ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ ﻻ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻢ ﻳﺨﻠﻘﻪ ‪ 8‬ﻓﻲ‬ ‫ﻭﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻳﺨﻠﻘﻪ ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺷﻲﺀ؛‬ ‫ﻣﺤﻼ ﻟﻸﺷﻴﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻢ ﻳﺨﻠﻘﻪ ‬‫‪‬‬‫ﻧﻔﺴﻪ ﻻﺳﺘﺤﺎﻟﺔ ﻛﻮﻧﻪ ﺗﻌﺎﻟﻰ‬ ‫ﻷﻧﻪ ﻟﻮ ﺧﻠﻘﻪ ﻓﻲ ﺷﻲﺀ ﻟﻜﺎﻥ ﻟﻠﻤﺤﻞ ﻓﻴﻪ ﺍﺧﺘﻴﺎﺭ ﻭﺍﻛﺘﺴﺎﺏ ﻛﻤﺎ ﻛﺎﻥ ﺍﻻﺧﺘﻴﺎﺭ‬ ‫ﻭﺍﻻﻛﺘﺴﺎﺏ ﻟﻠﺸﺎﻋﺮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﻟﻨﺴﺐ ﺇﻟﻰ ﺍﻟﻤﺤﻞ ﻛﻤﺎ ﻧﺴﺐ ﺍﻟﺸﻌﺮ‬ ‫ﺑﺪ ﻟﻠﻤﺨﻠﻮﻕ‬ ‫ﻗﺎﺋﻤﺎ ﺑﻨﻔﺴﻪ ﻻ ﻓﻲ ﺷﻲﺀ‪ ،‬ﺇﺫ ﻻ ‬ ‫ﺇﻟﻰ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻓﻤﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺨﻠﻘﻪ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻟﻤﺴﺘﻨﺪ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻓﺒﻄﻞ ﺑﻬﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﺨﻠﻮﻗﺎ ‬ ‫ﺑﺎﺗﻔﺎﻕ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Ä Ã Â Á À ¿ ¾ ½ ¼ ﴿ :‬‬ ‫‪] ﴾ Å‬ﻳۤﺲ‪ ،[٨٢ :‬ﻓﻼ ﻳﺨﻠﻮ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﺣﻴﻦ ﺧﻠﻘﻪ ﺇﻳﺎﻩ‪ ﴾ Ä ﴿ :‬ﺑﻘﻮﻟﻪ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺑﻘﻮﻝ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺤﺎﻝ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﻲﺀ ﻟﻨﻔﺴﻪ ﻛﻦ‪ ،‬ﻭﻣﻌﻠﻮﻡ‬ ‫ﺃﻧﻪ ﻟﻢ ﻳﻘﻞ ﻟﻪ‪ ﴾ Ä ﴿ :‬ﺑﻘﻮﻝ ﺁﺧﺮ ﻏﻴﺮﻩ‪ ،‬ﺇﺫ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﺍﺣﺪ ﻻ ﻳﺘﺒﻌﺾ ﻭﻻ‬ ‫ﻳﺘﺒﺪﻝ‪ ،‬ﻭﻗﻮﻝ ﺍﷲ ﻫﻮ ﻛﻼﻣﻪ ﻭﻛﻼﻣﻪ ﻫﻮ ﻗﻮﻟﻪ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﻮ‬ ‫ﻛﻼﻡ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¿ ¾ ½ ¼ » º ¹ ¸ ﴿ :‬‬ ‫‪] ﴾ Ê É È Ç Æ ÅÄ Ã Â Á À‬ﺍﻟﺘﻮﺑﺔ‪ ،[٦ :‬ﻭﻛﻼﻡ ﺍﷲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺃﻳﻀﺎ ﻭﻫﻮ ﻣﺴﻤﻮﻉ ﻛﻤﺎ ﺃﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺳﻤﻊ ﻣﻮﺳﻰﺻﻠﻮﺍﺕ‬ ‫ﺑﻼ ﺷﻚ‪ ،‬ﻭﻗﻮﻟﻪ ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻣﺤﻤﺪﻫﻮ ﻛﻼﻡ ﺍﷲ ﺑﻐﻴﺮ ﺷﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪K J I ﴿ :‬‬ ‫‪] ﴾ L‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٦٤ :‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﺪﻟﻮﻥ ﺑﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪W V U ﴿ :‬‬ ‫‪] ﴾ Z Y X‬ﺍﻟﺰﺧﺮﻑ‪ ،[٣ :‬ﻟﻴﺲ ﺫﻟﻚ ﺑﻤﻌﻨﻰ ﺍﻟﺨﻠﻖ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﻤﻌﻨﻰ ﺍﻟﺨﻠﻖ ﻗﻮﻟﻪ ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ‪<; : 9 8 ﴿ :‬‬ ‫= > ? ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[٥٧ :‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻢ ﻳﺨﻠﻘﻮﻫﺎ ﻟﻪ ﻭﺇﻧﻤﺎ ﻧﺴﺒﻮﻫﺎ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻗﻮﻟﻪ‪Äà  Á À ¿ ¾ ½¼ » º ¹ ¸ ﴿ :‬‬ ‫‪] ﴾ È Ç Æ Å‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٠ :‬ﻭﻫﺬﺍ ﻛﻠﻪ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺴﺐ‬ ‫ﻻ ﺑﻤﻌﻨﻰ ﺍﻟﺨﻠﻖ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪36‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﺍﻷﻋﻈﻢ ﺇﺟﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺨﻠﻮﻕ ﻣﺘﻨﺎﻩ ﻭﺑﺎﺋﺪ ﻭﻓﺎﻥ ﻓﺄﺗﻴﺘﻢ‬ ‫ﺃﻧﺘﻢ ﻟﻤﺎ ﻟﻴﺲ ﻳﻔﻨﻰ ﺃﻧﻪ ﻣﺨﻠﻮﻕ ﻣﻊ ﻛﻮﻧﻪ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻭﺍﻟﺼﻔﺔ ﺗﺎﺑﻌﺔ ﻟﻠﻤﻮﺻﻮﻑ ﺑﺈﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻗﺪﻳﻢ ﺃﺯﻟﻲ‬ ‫ﻭﺻﻔﺎﺕ ﺫﺍﺗﻪ ﻗﺪﻳﻤﺔ ﺃﺯﻟﻴﺔ ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ ﻓﻲ ﺍﻷﺯﻝ ﻭﺍﻟﺤﺎﻝ‪ ،‬ﻭﻣﻤﺎ ﻳﺴﺘﺪﻝ‬ ‫ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪t s rq p o n ﴿ :‬‬ ‫‪] ﴾ v u‬ﺍﻷﻋﺮﺍﻑ‪ ،[٥٤ :‬ﻭﺍﻷﻣﺮ ﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺍﻟﺨﻠﻖ ﺳﺎﺋﺮ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ)‪.(١‬‬ ‫‪ r < A ٤٣‬ا‪> A%s‬ا‪ :‬إن ا&آن ‪O‬ق‬ ‫ﺃﻭﻝ ﺫﻟﻚ ﺃﻥ ﻗﺎﻟﻮﺍ ﻟﻬﻢ ﻗﻮﻟﻜﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﻛﻼﻡ ﺍﷲ ﻣﺘﺼﻞ‬ ‫ﻟﻴﺲ ﺑﻤﻨﻔﺼﻞ ﻭﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﻭﻫﻮ ﺣﺠﺔ ﻋﻠﻴﻜﻢ ﻟﻴﺲ ﺑﺤﺠﺔ ﻟﻜﻢ‪،‬‬ ‫ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﻛﺎﻥ ﻣﺘﺼﻼ ﻟﻴﺲ ﺑﻤﻨﻔﺼﻞ؛ ﻓﻘﺪ ﺃﺧﺒﺮﻧﺎ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﻓﻴﻤﺎ ﺃﺧﺒﺮ ﺑﻪ ﺃﻧﻪ ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺑﻘﻮﻟﻪ‪:‬‬ ‫﴿ ‪p o n m lk j i h g f e d c‬‬ ‫‪] ﴾ q‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،[٤٩ :‬ﻗﻠﻨﺎ ﻟﻬﻢ‪ :‬ﺍﻵﻥ ﺃﺧﺒﺮﻭﻧﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ‪ :‬ﺇﻧﻪ‬ ‫ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻫﻮ ﻛﻼﻡ ﺍﷲ ﺃﻡ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻛﻼﻡ ﺍﷲ ﻓﻘﺪ‬ ‫ﺃﺗﻴﺘﻢ ﻟﻪ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻘﻮﻟﻜﻢ ﻫﺬﺍ ﺑﻌﺪ ﻣﺎ ﻧﻔﻴﺘﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻔﺼﻼ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﻜﻼﻡ ﺍﷲ ﻓﻘﺪ ﻧﻔﻴﺘﻢ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻡ ﺍﷲ‪،‬‬ ‫ﻭﻫﺬﺍ ﺗﻨﺎﻗﺾ ﻓﺎﺣﺶ‪ ،‬ﻗﺎﻟﻮﺍ ﻟﻬﻢ‪ :‬ﻭﺇﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻲ‬ ‫ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻼﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺃﺧﺒﺮﻭﻧﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻫﻲ ﺑﺎﻟﻘﺮﺁﻥ ﺃﻡ ﻏﻴﺮﻩ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﺑﺎﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻓﺄﺧﺒﺮﻭﻧﺎ ﺃﻗﺪﻳﻤﺔ ﻫﻲ ﺃﻡ ﻣﺤﺪﺛﺔ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻬﺎ ﻗﺪﻳﻤﺔ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﻟﻴﺴﺖ‬ ‫ﺑﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﻢ ﺍﻟﻘﺪﻡ ﻟﻐﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﺇﻧﻪ ﻗﺪﻳﻢ ﺃﺯﻟﻲ‪،‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٤٧/٢‬ ‪ ١٤٨‬ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ ﻳﺴﻴﺮ‪.‬‬ ‫‪37‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻬﺎ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻧﻬﺎ ﻗﺪﻳﻤﺔ‪ ،‬ﻓﻘﺪ ﺭﺩﺩﺗﻢ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪* ) ﴿ :‬‬ ‫‪] ﴾ 3 2 1 0 / . - , +‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢ :‬ﻭﺍﻟﺬﻛﺮ ﻫﻮ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﻐﻴﺮ ﺷﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Q P O N M L K﴿ :‬‬ ‫‪] ﴾ R‬ﺍﻟﺤﺠﺮ‪ ،[٦ :‬ﻭﺇﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻬﺎ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻧﻬﺎ ﻣﺤﺪﺛﺔ ﻓﻘﺪ ﺃﻗﺮﺭﺗﻢ ﺑﻤﺎ‬ ‫ﺃﻧﻜﺮﺗﻢ ﺃﻭﻻ ﻭﺭﺟﻌﺘﻢ ﺇﻟﻰ ﻗﻮﻟﻨﺎ ﺿﺮﻭﺭﺓ‪.‬‬ ‫ﺛﻢ ﺃﺧﺒﺮﻭﻧﺎ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻛﻼﻡ ﺍﷲ‪ ،‬ﺃﻫﻮ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ؟ ﻭﺇﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺫﺍﺗﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺘﻢ ﻟﻪ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﻟﺒﺎﺭﻱ ‪ 4‬ﻋﻦ ﻗﻮﻝ ﺍﻟﻤﺒﻄﻠﻴﻦ‬ ‫ﻟﻜﻮﻧﻪ ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﷲ ﻳﺘﻌﺎﻟﻰ ﺃﻥ ﻳﻨﻔﺼﻞ ﻋﻨﻪ ﺻﻔﺎﺗﻪ ﺃﻭ‬ ‫ﺗﻔﺎﺭﻗﻪ ﺃﻭ ﺗﻜﻮﻥ ﻏﻴﺮﻩ ﺃﺯﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﻔﺼﺎﻝ ﻭﺍﻻﻧﺘﻘﺎﻝ‬ ‫ﻭﺍﻟﺰﻭﺍﻝ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻐﻴﺮﻳﺔ ﻭﺍﻟﻮﺛﺮﻳﺔ‪.‬‬ ‫ﺛﻢ ﺃﺧﺒﺮﻭﻧﺎ ﻋﻦ ﻗﻮﻟﻜﻢ ﻓﻲ ﺍﻟﺼﻔﺔ ﻫﻞ ﻫﻲ ﺍﻟﻤﻮﺻﻮﻑ ﻋﻨﺪﻛﻢ ﺃﻡ ﻻ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﺼﻔﺔ ﻋﻨﺪﻛﻢ ﻫﻲ ﺍﻟﻤﻮﺻﻮﻑ ﺃﺧﺒﺮﻭﻧﺎ ﻫﻞ ﺗﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﺼﻒ ﻧﻔﺴﻪ‬ ‫ﺑﺼﻔﺔ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻳﺼﻒ ﻧﻔﺴﻪ ﺑﺼﻔﺔ‬ ‫ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﺬﻟﻚ ﺭﺩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪2 1 ﴿ :‬‬ ‫‪] ﴾ 7 6 5 43‬ﺍﻟﺸﻮﺭﻯ‪ ،[١١ :‬ﻭﺇﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻧﻪ ﻻ ﻳﺼﻒ ﻧﻔﺴﻪ ﺑﺼﻔﺔ‬ ‫ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻻ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺯﻋﻤﺘﻢ ﺃﻧﻪ‬ ‫ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ ﻭﺃﻧﻪ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻗﺪ ﻭﺻﻔﻪ ﺑﺼﻔﺎﺕ ﺍﻟﺨﻠﻖ‬ ‫ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﻔﺼﺎﻝ ﻭﺍﻟﺤﺪﻭﺙ ﻭﺍﻟﺬﻫﺎﺏ ﻭﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻟﺘﻤﺎﺛﻞ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺻﻔﺎﺕ ﺍﻟﺨﻠﻖ ﻣﻤﺎ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻮﺻﻒ ﺑﻬﺎ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻣﻮﺿﻊ‬ ‫ﻣﻦ ﻛﺘﺎﺑﻪ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪' & % $ # " ! ﴿ :‬‬ ‫( ) * ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ ،[٥٢ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪- , + * ) ﴿ :‬‬ ‫‪] ﴾ 3 2 1 0 / .‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢ :‬ﻭﺍﻟﺬﻛﺮ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺑﻐﻴﺮ ﺷﻚ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪38‬‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ R Q P O N M L K ﴿ :‬ﺍﻟﺤﺠﺮ‪،[٦ :‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Û Ú Ù Ø × Ö Õ Ô Ó Ò Ñ Ð﴿ :‬‬ ‫‪] ﴾ Ü‬ﺍﻹﺳﺮﺍﺀ‪ ،[٨٦ :‬ﻭﻛﻴﻒ ﻳﺬﻫﺐ ﻣﺎ ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ ﺃﻭ ﻳﺬﻫﺐ ﻟﻪ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪r q p o n m l k j i h g ﴿ :‬‬ ‫‪] ﴾ s‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١)[٧ :‬‬ ‫‪ ٤٤‬اﻷد‪ .‬ا‪.45‬‬ ‫ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﺎﻟﻤﺤﻜﻢ‬ ‫ﺗﺨﺼﻴﺼﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻇﻨﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﺎﻟﻌﺎﻡ ﻭﺧﺒﺮ‬ ‫‬‫‬ ‫ﺗﺄﻭﻳﻼ ﻭﻻ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﺤﺘﻤﻞ‬ ‫ﺍﻵﺣﺎﺩ ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﺛﻢ ﻧﻘﺾ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ‬ ‫ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺍﺣﺘﺞ ﻟﺬﻟﻚ ﺑﺄﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ‬ ‫ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﻧﻤﺎ ﻫﻲ ﺭﻭﺍﻳﺔ ﺁﺣﺎﺩ‪،‬‬ ‫ﻓﻼ ﺗﻔﻴﺪ ﺇﻻ ﻇﻨ‪‬ﺎ‪ ،‬ﻭﺍﻟﻤﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻈﻨﻲ ﺃﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﻇﻨ ‪‬ﻴﺎ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺰﻋﻢ ﺑﺎﻃﻞ‪:‬‬ ‫ﺃﻣﺎ ‬ ‫ﺃﻭﻻ‪ :‬ﻓﺈﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺟﻤﻴﻊ ﺃﻟﻔﺎﻅ ﺍﻷﺩﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ‬ ‫ﻣﺎ ﺫﻛﺮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﺘﻮﻗﻒ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪،‬‬ ‫ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﺑﻨﻔﺲ ﺳﻤﺎﻉ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﻳﺴﺘﻮﻱ ﻓﻲ ﺑﻌﺾ ﺧﻄﺎﺑﻪ‬ ‫ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻓﺈﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺭﻭﺍﻳﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﺍﻟﺼﺮﻑ ﺟﻤﻴﻌﻬﺎ ﺁﺣﺎﺩﻳﺔ‪ ،‬ﺑﻞ‬ ‫ﻭﺃﻣﺎ ‬ ‫ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺭﻭﺍﻳﺔ ﻛﺜﻴﺮ ﻣﻨﻬﺎ ﻣﺘﻮﺍﺗﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﺸﻜﻴﻚ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٤٩/٢‬ ‪ ١٥٠‬ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ ﻳﺴﻴﺮ‪.‬‬ ‫‪39‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﻛﺎﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺛﺎﻟﺜﺎ‪ :‬ﻓﺈﻥ ﻧﻘﻠﺔ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻋﺪﺩ ﻛﺜﻴﺮ ﻻ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆ ﻣﺜﻠﻬﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻔﻘﺖ ﺭﻭﺍﻳﺘﻬﻢ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻌﻄﻰ‬ ‫ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺣﻜﻢ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺭﻭﺍﻳﺘﻬﻢ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻓﻼ ﻳﺘﻢ ﻟﻠﻔﺨﺮ ﻣﻄﻠﻮﺑﻪ)‪.(١‬‬ ‫‪] ٤٥‬ﻼم اﷲ '‪d‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻛﻼﻡ ﺍﷲ ‪ 8‬ﻟﻤﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(؛ ﻓﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺃﺳﻤﻌﻪ‬ ‫ﻣﺘﻜﻠﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺃﺳﻤﻌﻪ ﺻﻮ ﺗﺎ ﺃﻓﻬﻤﻪ ﺑﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻪ ﻛﻠﻤﻪ‬ ‫‬‫ﻧﻔﺴﻪ‬ ‫ﺑﺎﻟﻮﺣﻲ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ö Õ Ô Ó Ò Ñ Ð Ï Î Í Ì Ë ﴿ :‬‬ ‫× ‪] ﴾ á à ß ÞÝ Ü Û Ú Ù Ø‬ﺍﻟﺸﻮﺭﻯ‪ ،[٥١ :‬ﻭﻫﺬﺍ‬ ‫ﺧﺒﺮ ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ‪.‬‬ ‫ﻭﻗﺪ ﺳ ‪‬ﻤﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻣﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¸ ¶ µ ´ ﴿ :‬‬ ‫‪ÅÄÃÂÁÀ¿¾½¼»º¹‬‬ ‫‪] ﴾ Ç Æ‬ﺍﻟﺒﻘﺮﺓ‪ ،[٧٥ :‬ﻭﺳ ‪‬ﻤﻰ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻣﻪ ﺑﻘﻮﻟﻪ‪º ¹ ¸ ﴿ :‬‬ ‫» ¼ ½ ¾ ¿ ‪È Ç Æ ÅÄ Ã Â Á À‬‬ ‫‪] ﴾ Ê É‬ﺍﻟﺘﻮﺑﺔ‪.[٦ :‬‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﻛﻠﻢ ﻣﻮﺳﻰ ‪ ‰‬ﺣ ‪‬ﻘﺎ ﻛﻤﺎ ﺃﺧﺒﺮﻧﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ‪:‬‬ ‫﴿ > ? @ ‪J I HG F E D C B A‬‬ ‫‪] ﴾ L K‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٦٤ :‬ﻓﻬﻮ ﺣﻖ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﺍﷲ ﻛﻠ‪‬ﻤﻪ ﻛﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺫﻟﻚ ﺧﺼﻪ ﺑﺬﻟﻚﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ‪ ،‬ﻭﺟﻤﻴﻊ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١١١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪40‬‬ ‫ﺃﻧﺒﻴﺎﺋﻪ ‪ 1‬)‪.(١‬‬ ‫‪' ٤٦‬ا'& ا&اءات‬ ‫ﻗﻄﻌﺎ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺑﺘﻮﺍﺗﺮ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻏﻴﺮﻩ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﻣﺘﻮﺍﺗﺮﺓ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﺳﺘﺜﻨﻮﺍ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﺩﺍﺀ ﻛﺎﻟﻤﺪ ﻭﺍﻹﻣﺎﻟﺔ ﻭﺗﺤﻘﻴﻖ‬ ‫ﺍﻟﻌﺸﺮ ‬ ‫ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﻛﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﺨﻔﺾ ﻭﺍﻟﺠﺰﻡ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻧﺤﻮﻫﺎ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻏﻴﺮ ﻣﺘﻮﺍﺗﺮﺓ؛ ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻧﻬﺎ ﺁﺣﺎﺩﻳﺔ ﻋﺪﻡ ﺗﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﻨﻬﺎﺝ‪ :‬ﻟﻜﻦ ﺍﻷﻗﺮﺏ ﺃﻧﻬﺎ ﻓﻲ ﺍﻟﺴﺒﻊ ﻭﺍﻟﻌﺸﺮ ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻷﻧﺎ ﺇﺫﺍ‬ ‫ﻋﻠﻤﻨﺎ ﺗﻮﺍﺗﺮ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻧﻘﻠﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻟﺰﻡ ﺗﻮﺍﺗﺮ ﻛﻴﻔﻴﺔ ﺗﺄﺩﻳﺘﻬﻢ ﺗﻠﻚ‬ ‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻷﻥ ﺍﻟﺤﺮﻛﺎﺕ ﻭﻧﺤﻮﻫﺎ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻬﻴﺌﺎﺕ ﻟﻸﻟﻔﺎﻅ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺗﻮﺍﺗﺮ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺩﻭﻥ ﺍﻟﻬﻴﺌﺎﺕ ﻣﺎ ﻟﻢ ﻳﺤﺼﻞ ﻣﻦ ﺍﻟﻨﺎﻗﻞ ﺃﻣﺎﺭﺓ ﺗﻘﺘﻀﻲ ﺃﻧﻪ ﻣﺘﻴﻘﻦ ﺑﻠﻔﻆ ﺩﻭﻥ ﻫﻴﺌﺔ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺗﻮﺍﺗﺮ ﺍﻟﻠﻔﻆ ﺗﻮﺍﺗﺮ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺋﻪ‪ ،‬ﻟﺠﻮﺍﺯ ﺃﻥ ﻳﺤﻔﻆ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﻗﻠﻴﻦ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﻫﻴﺌﺔ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﺇﺫﺍ ﺍﺣﺘﻤﻞ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺃﺣﺪ‬ ‫ﻣﻦ ﺍﻟﻨﺎﻗﻠﻴﻦ‪ ،‬ﺍﺣﺘﻤﻞ ﻭﺟﻮﺩﻩ ﻓﻲ ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻓﻤﺎ ﻟﻢ ﻳﺒﻴﻦ ﺍﻟﻨﺎﻗﻞ ﺍﻟﻠﻔﻆ ﻭﻛﻴﻔﻴﺔ‬ ‫ﺍﻷﺩﺍﺀ‪ ،‬ﻓﺎﻟﻤﻨﻘﻮﻝ ﺍﻟﻤﺘﺤﻘﻖ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺍﻷﺩﺍﺀ ﺃﻣﺮ ﻣﻈﻨﻮﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﻣﺨﺸﺮﻱ ﻭﻏﻴﺮﻩ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻛﻠﻬﺎ ﺃﺣﺎﺩﻳﺔ‪ ،‬ﻭﺭﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻤﺎ‬ ‫ﺣﺎﺻﻠﻪ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻡ ﺟﻌﻞ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﺣﺎﺩﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺎﺩ ‪‬ﻳﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺑﺎﻃﻞ؛ ﻻﻗﺘﻀﺎﺀ ﺍﻟﻌﺎﺩﺓ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺍﺗﺮ ﻓﻲ ﺗﻔﺎﺻﻴﻞ ﻣﺜﻠﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﻪ ﻳﻠﺰﻡ‬ ‫ﻓﻲ ﻧﺤﻮ ﴿ ‪] ﴾ 0 / . ﴿ ،﴾.‬ﺍﻟﻔﺎﺗﺤﺔ‪[٤ :‬‬ ‫ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ E D C ﴿ :‬ﺍﻟﻜﻬﻒ‪ [٧٧ :‬ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﻭﺗﺨﻔﻴﻔﻬﺎ‬ ‫ﻣﺘﻮﺍﺗﺮﺍ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﺍﻫﻤﺎ‬ ‫‬‫ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼ ﺍﻟﻘﺮﺍﺀﺗﻴﻦ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٣٢/١‬ ‪.٣٣٣‬‬ ‫‪41‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﻣﺘﻮﺍﺗﺮﺓ ﺩﻭﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺎﻟﻤﺘﻮﺍﺗﺮ ﻣﻨﻬﻤﺎ ﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻫﻤﺎ ﻏﻴﺮ‬ ‫ﻣﺘﻮﺍﺗﺮ ﻓﻴﻠﺰﻡ ﺍﻟﻤﺤﺬﻭﺭ‪ ،‬ﻭﻫﻮ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺎﺩ ‪‬ﻳﺎ)‪.(١‬‬ ‫‪ ٤٧‬اﻻ‪@Q"C‬د !‪ t‬ا&اءات ا"ا'&ة‬ ‫ﻟﻢ ﻳﻜﺘﻒ ﺍﻟﺒﺴﻴﻮﻱ ﺑﻘﺮﺍﺀﺓ ﻋﺎﺻﻢ ﻗﺮﺍﺀﺓ ﺃﻫﻞ ﻋﻤﺎﻥ‪ ،‬ﺑﻞ ﺍﺳﺘﺸﻬﺪ ﻓﻲ ﺟﺎﻣﻌﻪ‬ ‫ﺑﺒﻌﺾ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ‪:‬‬ ‫ﻗﺎﻝ ﺍﷲ‪p o nm l k j i h g fe d c b a ﴿ :‬‬ ‫‪] ﴾ w v u t s r q‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٦١ :‬ﻓﻤﻦ ﻗﺮﺃ‪﴾ e d ﴿ :‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟﻨﺒﻲ ﺃﻥ ﻳﺨﺎﻥ‪ ،﴾ m l k j i h g ﴿ ،‬ﻭﻣﻦ‬ ‫ﻗﺮﺃ‪ ﴾ e d c b a ﴿ :‬ﻳﻘﻮﻝ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﺫﻟﻚ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﺨﻮﻥ ﺍﻟﻐﻨﻴﻤﺔ‪.‬‬ ‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﻴﺮ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻋﺎﺻﻢ )ﺃﻥ ﻳ ﻐﻞ‪ (‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺿﻢ ﺍﻟﻐﻴﻦ‪ ،‬ﻭﻗﺮﺃ‬ ‫ﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻐﻴﻦ)‪.(٢‬‬ ‫‪ ٤٨‬ا‪Q H‬ذ ‪ A‬ا&اءات‬ ‫ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻌﻄﻰ ﻟﻐﻴﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺣﻜﻢ‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﺮﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻜﻤﺎ ﺃﻥ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻳﻮﺟﺐ‬ ‫ﺍﻟﻤﺘﻮﺍﺗﺮ؛ ﻷﻥ ‪‬‬ ‫ﺍﻟﻌﻤﻞ ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻌﻄﻰ ﻟﻪ ﺣﻜﻢ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻤﺤﺎﻣﻠﻲ ﻭﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺑﺨﻼﻑ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻣﺜﺎﻝ ﺫﻟﻚ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﴿ ‪Ã‬‬ ‫‪] ﴾ Å Ä‬ﺍﻟﻤﺎﺋﺪﺓ‪» [٨٩ :‬ﻣﺘﺘﺎﺑﻌﺎﺕ«‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٩/١‬ ‪.١١٠‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ١٩٠/١‬ ‪.١٩١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪42‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻌﺪﺍﻟﺔ ﺗﻮﺟﺐ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﻴﺘﻌﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻨﻘﻮﻝ ﺧﺒﺮ ﺁﺣﺎﺩ ﻭﻗﺮﺁ ﻧﺎ‪،‬‬ ‫ﻭﺇﻻ ﻟﺰﻡ ﺗﻜﺬﻳﺐ ﺍﻟﻨﺎﻗﻞ‪ ،‬ﻭﻻ ﻗﺎﺋﻞ ﺑﻜﺬﺏ ﺍﺑﻦ ﻣﺴﻌﻮﺩ)‪.(١‬‬ ‫‪ ٤٩‬ا&اءة ا‪Q‬ذة و< ‪@"4‬‬ ‫ﻣﻦ ﺍﻟﻤﺒﺎﺣﺚ ﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ ﻭﺣﻜﻤﻬﺎ‪،‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ‪ :‬ﻛﻞ ﻣﻨﻘﻮﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻪ ﮊ ‬ ‫ﻧﻘﻼ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ‪،‬‬ ‫ﺃﻭ ﻟﻢ ﻳﻌﻂ ﺣﻜﻢ ﻣﺎ ﻧﻘﻞ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺴﻤﻰ ﻗﺮﺁ ﻧﺎ‪ ،‬ﻭﻻ ﺗﺜﺒﺖ ﻟﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺟﻮﺍﺯ ﻗﺮﺍﺀﺗﻪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺣﺮﻣﺔ ﻣﺲ ﺍﻟﺠﻨﺐ ﻟﻪ ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻻ ﻳﻌﻤﻞ ﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻄﺎﺀ‪ ،‬ﻭﻣﺎﻟﻚ ﻭﺃﺣﻤﺪ ﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻨﻬﻤﺎ‪،‬‬ ‫ﻭﺍﻵﻣﺪﻱ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ ،‬ﻭﺍﻟﻐﺰﺍﻟﻲ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺻﺤﺔ ﺍﻟﻌﻤﻞ ﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﺍﻟﻨﺴﻔﻲ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪،‬‬ ‫ﻭﻧﺴﺐ ﺇﻟﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺣﻤﺪ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ ﻋﻨﻪ‪ ،‬ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ‪،‬‬ ‫ﻭﺟﻤﻬﻮﺭ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻟﻜﻦ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﻨﻘﻮﻝ ﻏﻴﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻓﻲ‬ ‫ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻟﻢ ﻳﻌﺎﺭﺽ ﻓﻴﻬﺎ ﺍﻟﻤﺘﻮﺍﺗﺮ؛ ﻷﻥ ﻏﻴﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺩﻭﻥ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻨﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺫﻟﻚ ﻓﻲ‬ ‫ﻣﻮﺍﺿﻊ‪ ،‬ﻭﺟﻮﺍﺯ ﻋﻤﻠﻨﺎ ﺑﺎﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻌﻄﻰ ﻟﻐﻴﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ‬ ‫ﺣﻜﻢ ﺍﻟﻤﺘﻮﺍﺗﺮ؛ ﻷﻧﺎ ﺇﻧﻤﺎ ﻧﻨﺰﻝ ﺍﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﻨﺰﻟﺔ ﺧﺒﺮ ﺍﻵﺣﺎﺩ‪.‬‬ ‫ﺃﻳﻀﺎ ﻗﺎﻝ‪» :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻭﻗﺪ ﻋﻤﻞ ﺍﻟﺒﺴﻴﻮﻱ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ ‬ ‫ﻣﺘﺘﺎﺑﻌﺎ‪ ،‬ﻓﻘﺎﻝ‪] ﴾ m l ﴿ :‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ ،[٤ :‬ﻭﻓﻲ‬ ‫‬‫ﺃﻭﺟﺐ ﺍﻟﺼﻮﻡ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٣/١‬ ‪.١١٤‬‬ ‫‪43‬‬‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ(‬ ‫ﺍﻟﻘﺘﻞ ﻗﺎﻝ‪] ﴾ Y X ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٩٢ :‬ﻭﻓﻲ ﺍﻷﻳﻤﺎﻥ‪﴾ Å Ä ﴿ :‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٨٩ :‬ﻓﻲ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ »ﻣﺘﺘﺎﺑﻌﺎﺕ«‪ ،‬ﻓﺬﻟﻚ ﻣﺘﺘﺎﺑﻊ‪ ،‬ﻭﻗﻀﺎﺅﻩ ﻣﺘﺘﺎﺑﻊ‪،‬‬ ‫ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺳﺒﺐ ﻏﻴﺮ ﻋﻤﺪ ﻻ ﻳﻮﺟﺐ ﻏﻴﺮ ﺑﺪﻝ ﻳﻮﻡ«)‪.(١‬‬ ‫‪ ٥٠‬ا‪M‬د &اءات ا‪Q‬ذة‬ ‫ﺇﻥ ﺍﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﺎ ﻫﻮ ﻭﺭﺍﺀ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‪ :‬ﻫﻮ ﻣﺎ ﻭﺭﺍﺀ‬ ‫ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻓﺎﻟﺴﺒﻌﺔ ﻫﻢ‪ :‬ﻧﺎﻓﻊ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺍﺑﻦ ﻛﺜﻴﺮ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪،‬‬ ‫ﻭﻋﺎﺻﻢ‪ ،‬ﻭﺣﻤﺰﺓ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻟﺴﺒﻌﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺯﺍﺩﻫﻢ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻫﻢ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‬ ‫ﺍﻟﺤﻀﺮﻣﻲ‪ ،‬ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ‪ ،‬ﻭﺃﺑﻲ ﺑﻦ ﺧﻠﻒ ﺍﻟﺠﻤﺤﻲ‪ ،‬ﻭﺍﻋﺘﺮﺿﻪ ﻏﻴﺮﻩ ﺑﺄﻥ‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻤﺸﻬﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ‪ :‬ﻫﻮ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺃﻣﺎ ﺃﺑﻲ ﺑﻦ ﺧﻠﻒ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻗﺘﻠﻪ ﺍﻟﻨﺒﻲ ﮊ ﻳﻮﻡ ﺃﺣﺪ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪:‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﺍﻟﻤﺮﺯﺑﺎﻥ‪ ،‬ﺧﻠﻒ ﺑﻦ ﺃﺣﻤﺪ‪،‬‬ ‫ﻭﻗﺮﺍﺀﺓ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻄﺒﺮﻱ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ١٨٩/١‬ ‪.١٩٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٥/١‬ ‪ ١١٦‬ ‪.١١٧‬‬ ‫‪44‬‬ ‫ا‪O‬ص وأ<;‬ ‫‪ $%&' ٥١‬ا‪O‬ص‬ ‫ﻋﺮﻑ ﺍﻟﺨﺎﺹ‪ :‬ﺑﺄﻧﻪ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﻔﺮﺩ ﻛﺮﺟﻞ ﺇﻟﻰ ﺁﺧﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻟﻔﻆ ﺩﻝ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻋﻠﻰ ﻣﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻤﺎ ﻋﺪﺍ ﺍﻟﺨﺎﺹ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﺨﺎﺹ ﺣﻘﻴﻘﺎ ﻛﺰﻳﺪ ﻭﺭﺟﻞ ﻭﺇﻧﺴﺎﻥ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻜﻮﻥ ﺍﻋﺘﺒﺎﺭ ‪‬ﻳﺎ ﻛﻤﺌﺔ ﻭﺃﻟﻒ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻷﻋﺪﺍﺩ‪.‬‬ ‫‬ ‫ﻭﻓﻌﻼ ﻭﺣﺮﻓﺎ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﺍﻻﺳﻤﻲ ﻣﻨﻪ ﺇﻟﻰ‬ ‫ﺍﺳﻤﺎ‬ ‫‬‫ﺛﻢ ﺍﻟﺨﺎﺹ ﺍﻟﺤﻘﻴﻘﻲ ﻳﻜﻮﻥ‬ ‫ﻋﻴﻨﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺠﺰﺀ ﺍﻟﺤﻘﻴﻘﻲ ﻋﻨﺪ ﺍﻟﻤﻨﺎﻃﻘﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻤﻌﻨﻮﻱ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻛﺰﻳﺪ‬ ‫ﻭﻋﻤﺮﻭ‪.‬‬ ‫ﻭﺇﻟﻰ ﻧﻮﻋﻲ ﻛﺮﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﻋﺒﺪ ﻭﺃﻣﺔ‪.‬‬ ‫ﻭﺇﻟﻰ ﺟﻨﺴﻲ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﺷﻴﻮ ﻋﺎ ﻓﻲ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻋﻲ ﻛﺈﻧﺴﺎﻥ ﻭﻓﺮﺱ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻓﻤﺜﻞ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺍﻟﺼﻼﺓ ﺧﻴﺮ ﻣﻮﺿﻊ‪ ،‬ﻓﻤﻦ ﺷﺎﺀ‬ ‫ﻓﻠﻴﻘﻠﻞ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﺜﺮ«)‪ (٢‬ﻫﺬﺍ ﻋﻤﻮﻡ ﻓﻲ ﻛﻞ ﻭﻗﺖ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٨/١‬ ‪.١١٩‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺑﻠﻔﻆ‪» :‬ﺍﻟﺼﻼﺓ ﺧﻴﺮ ﻣﻮﺿﻮﻉ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺴﺘﻜﺜﺮ‬ ‫ﻓﻠﻴﺴﺘﻜﺜﺮ« ﺡ‪.٢٤٣ :‬‬ ‫‪45‬‬‫ﺍﻟﺨﺎﺹ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﻭﺍﻟﺨﺎﺹ ﺍﻟﻤﻌﺘﺮﺽ ﻋﻠﻴﻪ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‬ ‫ﺣﺘﻰ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻻ ﺻﻼﺓ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺣﺘﻰ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ«‬ ‫)‪(١‬‬ ‫ﻭﺍﻟﺨﺎﺹ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﻌﺎﻡ ﻻ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺍﻟﺨﺎﺹ)‪.(٢‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ ﻧﺤﻮ ﻗﻮﻝ ﺍﷲ ‪D C B ﴿ : 8‬‬ ‫‪] ﴾ F E‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢١ :‬ﻓﺤﺮﻡ ﺟﻤﻴﻊ ﺍﻟﻤﺸﺮﻛﺎﺕ ﺑﻌﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺛﻢ ﺧﺺ ﻣﻦ‬ ‫ﺟﻤﻠﺔ ﻣﺎ ﺣﺮﻡ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﺎﺕ ﺍﻟﻜﺘﺎﺑﻴﺎﺕ ﻟﻘﻮﻟﻪ ‪¯® ¬ « ª ﴿ : 8‬‬ ‫‪½ ¼ » º¹ ¸ ¶ µ ´ ³ ² ± °‬‬ ‫ﻓﺨﺺ ﺍﻟﻤﺸﺮﻛﺎﺕ‬ ‫‪‬‬‫¾ ¿ ‪] ﴾ Ä Ã Â Á À‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٥ :‬‬ ‫ﺍﻟﻜﺘﺎﺑﻴﺎﺕ ﻣﻦ ﺳﺎﺋﺮ ﺟﻤﻴﻊ ﻣﺎ ﺣﺮﻡ ﻣﻦ ﺍﻟﻤﺸﺮﻛﺎﺕ)‪.(٣‬‬ ‫‪ Q%  ٥٢‬ا‪O‬ص‬ ‫ﻳﺸﻤﻞ ﺍﻟﺨﺎﺹ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ‪ ،‬ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ‬ ‫ﺃﻗﺴﺎﻡ ﺍﻟﺨﺎﺹ‪ .‬ﻓﺄﻣﺎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻓﻼ ﺧﻼﻑ ﻓﻲ ﺃﻧﻬﻤﺎ ﻣﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ‬ ‫ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ‪ ،‬ﻓﺒﻌﺾ ﺟﻌﻠﻬﻤﺎ ﻗﺴﻤﻴﻦ ﺧﺎﺭﺟﻴﻦ ﻣﻦ ﺍﻟﺨﺎﺹ ﻭﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻬﻤﺎ‬ ‫ﻗﺴﻤﺎﻥ ﺑﺮﺃﺳﻬﻤﺎ‪ ،‬ﻭﺟﻌﻞ ﺑﻌﻀﻬﻢ ﺍﻟﻤﻄﻠﻖ ﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺁﺧﺮﻭﻥ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﻦ‬ ‫ﺑﺎﺏ ﺍﻟﺨﺎﺹ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺍﻟﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ)‪.(٤‬‬ ‫‪ ;< ٥٣‬ا‪O‬ص‬ ‫ﺣﻜﻢ ﺍﻟﺨﺎﺹ ﺍﻟﻘﻄﻊ ﺑﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻟﻔﻈﻪ ﺇﻻ ﺇﺫﺍ ﻋﺮﺽ ﻋﻠﻴﻪ ﻋﺎﺭﺽ ﺃﻭ ﻣﻨﻌﻪ‬ ‫ﻋﻦ ﺫﻟﻚ ﻣﺎﻧﻊ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻘﺮﻳﻨﺔ ﺍﻟﻤﺎﻧﻌﺔ ﻣﻦ ﺇﺭﺍﺩﺓ ﺣﻘﻴﻘﺔ ﺍﻟﻠﻔﻆ ﻣﻦ ﻧﺤﻮ ﻗﻮﻟﻨﺎ‪:‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺘﺎﺏ‪ :‬ﺻﻼﺓ ﺍﻟﻤﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺻﻼﺓ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﺡ‪.٨٢٧ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٠٦/١‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٣٩١/١‬ ‪.٣٩٢‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٢٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪46‬‬ ‫ﺃﺳﺪﺍ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺋﻲ ﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺃﺳﺪﺍ ﻳﺮﻣﻲ‪ ،‬ﻓﺈﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺭﺃﻳﺖ ‬ ‫‬‫ﺭﺃﻳﺖ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺮﻣﻲ ﻣﺎﻧﻊ ﻣﻦ ﺇﺭﺍﺩﺓ ﺃﺻﻠﻪ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﻏﻴﺮ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﻔﺘﺮﺱ ‬ ‫ﻣﺎ ﻭﺿﻊ ﻟﻪ ﺩﻻﻟﺔ ﻇﻨﻴﺔ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪J I H ﴿ :‬‬ ‫‪] ﴾ L K‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻙ ﺍﻟﻘﺮﺀ ﺑﻴﻦ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺤﻴﺾ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﻘﻄﻊ‬ ‫ﻣﻔﻴﺪﺍ‬ ‫‬‫ﺑﺈﺭﺍﺩﺓ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﺍﻻﺷﺘﺮﺍﻙ ﻟﻜﺎﻥ ﻟﻔﻆ ﺍﻟﻌﺪﺩ‬ ‫ﻟﻠﻘﻄﻊ؛ ﻟﻜﻮﻧﻪ ﻣﻦ ﺍﻟﺨﺎﺹ‪ ،‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¸ ¶ µ ´ ³ ² ± ﴿ :‬‬ ‫‪] ﴾ ½ ¼ » º ¹‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٩ :‬ﺍﻟﻤﺮﺗﺐ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪v ﴿ :‬‬ ‫‪ ﴾ w‬ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٩ :‬ﻓﺈﻥ »ﺍﻟﻔﺎﺀ« ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ ² ± ﴿ :‬ﻟﻠﺘﻌﻘﻴﺐ‪،‬‬ ‫ﻭﻫﻲ ﻣﻦ ﻟﻔﻆ ﺍﻟﺨﺎﺹ‪ ،‬ﻓﻤﺪﻟﻮﻟﻬﺎ ﺃﻥ ﺍﻟﻔﺪﻳﺔ ﺃﺣﺪ ﻃﺮﻕ ﺍﻟﻄﻼﻕ ﻻ ﻓﺴﺦ ﻟﻠﻨﻜﺎﺡ‪،‬‬ ‫ﻟﻜﻦ ﻟﻤﺎ ﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﻣﻌﺘﺮﺿﺔ ﺑﻴﻦ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺑﻴﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ Ó Ò Ñ Ð Ï Î Í‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٠ :‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ‬ ‫ﻣﺎﻧﻌﺎ ﻣﻦ ﺍﻟﻘﻄﻊ‬ ‫ﺑﻤﺪﻟﻮﻝ ﺍﻟﺨﺎﺹ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﺎﺀ؛ ﻭﻟﺬﺍ ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ‬ ‫ﺟﻌﻞ ﺍﻟﺨﻠﻊ ﻓﺴﺨ ﺎ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻃﻼﻕ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﻨﺤﻮ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺣﻴﺚ ﻣﺎ ﺃﺩﺭﻛﺘﻚ‬ ‫ﺍﻟﺼﻼﺓ ﻓﺼﻞ«)‪ .(٢‬ﻓﻬﺬﺍ ﻋﻤﻮﻡ ﻳﻮﺟﺐ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ‪ ،‬ﻭﺭﻭﻱ‬ ‫ﻋﻨﻪ ﮊ ‪» :‬ﻧﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﻘﺒﺮﺓ ﻭﺍﻟﻤﺠﺰﺭﺓ ﻭﺍﻟﻤﺰﺑﻠﺔ ﻭﺍﻟﺤﻤﺎﻡ ﻭﻗﺎﺭﻋﺔ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻭﻣﻌﺎﻃﻦ ﺍﻹﺑﻞ«)‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢١/١‬ ‪.١٢٢‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪P ON M L ﴿ :‬‬ ‫‪] ﴾ T S RQ‬ﺹ‪ ،[٣٠ :‬ﺡ‪.٣٤٢٥ :‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻛﺮﺍﻫﻴﺔ ﻣﺎ ﻳﺼﻠﻰ ﺇﻟﻴﻪ ﻭﻓﻴﻪ‪ ،‬ﺡ‪ ،٣٤٦ :‬ﻭﻳﻨﻈﺮ‪:‬‬ ‫ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٠٦/١‬‬ ‫‪47‬‬ ‫اﻷ&‬ ‫‪ ٥٤‬ر اﻷ& وا‪  @I‬ا‪./‬‬ ‫ﺍﻷﻣﺮ ﻳﺘﻌﺮﻑ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻭﺟﻬﻴﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﺸﺄﻥ ﻭﺍﻟﻘﺼﺔ ﻭﺟﻤﻌﻪ ﺃﻣﻮﺭ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪﴾ c b a ` _^ ] \ [ Z Y ﴿» : 8‬‬ ‫]ﺍﻟﺤﺞ‪ ،[٧٦ :‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻣﺮ ﺍﷲ ﻭﻧﻬﻴﻪ ﻭﺟﻤﻊ ﺍﻷﻣﺮ ﻣﻨﻪ ﺃﻭﺍﻣﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻘﺘﻀﻲ‬ ‫ﺑﻪ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻓﺄﻣﺎ ﻓﻲ ﺍﻹﻳﺠﺎﺏ ﻓﻼ‪ ،‬ﻭﺃﻣﺎ ﺣﺪ‬ ‫ﺍﻷﻣﺮ ﻓﻬﻮ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﻭﺍﻗﺘﻀﺎﺅﻩ ﻋﻠﻰ ﻏﻴﺮ ﻭﺟﻪ ﺍﻟﻤﺴﺄﻟﺔ)‪.(١‬‬ ‫ﻭﻣﻦ ﺻﻮﺭ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻵﻣﺮ‪ :‬ﺍﻓﻌﻞ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ q p o n m l k‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٣ :‬ﻭﻗﻮﻟﻪ‪! ﴿ :‬‬ ‫" ‪] ﴾ * ) ( ' & %$ #‬ﺍﻟﺤﺞ‪ ،[١ :‬ﻭﺻﻮﺭﺓ ﺍﻟﻨﻬﻲ‬ ‫ﺃﻥ ﻳﻘﻮﻝ ﺍﻵﻣﺮ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺟﻞ ﺫﻛﺮﻩ‪< ; : 9 ﴿ :‬‬ ‫= > ? @ ‪I HG F E D C B A‬‬ ‫‪] ﴾ Q P O N M LK J‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٩ :‬ﻓﺈﺫﺍ ﻭﺭﺩ ﺍﻟﺨﻄﺎﺏ ﻣﻌﺮﻯ‬ ‫ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﻤﻘﻴﺪﺍﺕ ﻭﺍﻟﻤﻘﺪﻣﺎﺕ ﻓﻬﻮ ﺃﻣﺮ ﻭﻧﻬﻲ‪ ،‬ﻭﺍﻟﻠﻔﻈﺔ ﻗﺪ ﺗﺮﺩ ﻣﻘﺮﻭﻧﺔ‬ ‫ﺑﻘﺮﻳﻨﺔ ﺃﻭ ﺑﺼﻠﺔ ﺃﻭ ﺑﻤﻘﺪﻣﺔ ﻓﺘﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﺃﻭ ﺗﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺓ‬ ‫ﺍﻵﻣﺮ ﻭﻋﺠﺰ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻬﺪﺩ ﻭﺍﻟﺰﺟﺮ ﻭﺇﻃﻼﻕ ﺑﻌﺪ ﺣﻈﺮ ﺃﻭ ﻋﻠﻰ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،٥١/١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ‪.٢٠٣/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪48‬‬ ‫ﺍﻟﺘﻜﻮﻳﻦ ﺩﻭﻥ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﺑﻤﺠﻤﻮﻋﻪ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﻭﺍﻟﻨﺪﺏ ﻣﺜﻞ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ z y x w v ﴿ :‬ﺍﻟﺤﺞ‪ ،[٢٨ :‬ﻭﻗﺪ ﺃﺟﻤﻊ‬ ‫ﺍﻟﺠﻤﻴﻊ ﺃﻥ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﻏﻴﺮ ﻭﺍﺟﺐ ﻭﺃﻧﺎ ﻓﻴﻪ ﻣﺨﻴﺮﻭﻥ)‪.(١‬‬ ‫‬ ‫ا‪,‬ﻼ<‬ ‫‪ $%&' ٥٥‬اﻷ&‬ ‫ﻛﻒ ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻋﺎﺀ« ﻓﺪﺧﻞ ﻓﻲ‬ ‫ﻋﺮﻑ ﺍﻷﻣﺮ ﺑﺄﻧﻪ‪» :‬ﻃﻠﺐ ﻓﻌﻞ ﻏﻴﺮ ‪‬‬ ‫‪‬‬ ‫‬ ‫ﻓﻌﻼ‪ ،‬ﻭﻟﻜﻦ ﺧﺮﺝ‬‫ﻗﻮﻟﻪ‪» :‬ﻃﻠﺐ ﻓﻌﻞ« ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺟﻌﻞ ﺍﻟﺘﺮﻙ‬ ‫ﻛﻒ‪ ،‬ﻭﺑﻌﺾ ﻳﺮﻯ ﺍﻟﺘﺮﻙ‬ ‫‬‫ﻛﻒ«؛ ﻷﻥ ﺍﻟﻨﻬﻲ ﺇﻧﻤﺎ ﻫﻮ ﻃﻠﺐ ﻓﻌﻞ‬ ‫‪‬‬‫ﺑﻘﻮﻟﻪ‪» :‬ﻏﻴﺮ‬ ‫ﻟﻴﺲ ﺑﻔﻌﻞ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻟﺤﺼﻮﻝ ﺍﻟﺘﺤﺮﺯ ﻋﻦ ﺍﻟﻨﻬﻲ ﺑﻘﻮﻟﻪ‪» :‬ﻃﻠﺐ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻮ ﻃﻠﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﺍﻟﻬﺪﺍﻳﺔ ﺃﻭ ﻧﺤﻮﻫﺎ‪ ،‬ﻟﻜﻨﻪ‬ ‫ﻓﻌﻞ«‪ ،‬ﻭﺩﺧﻞ ‬ ‫ﺧﺮﺝ ﺑﻘﻮﻟﻪ‪» :‬ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻋﺎﺀ« ﻓﺈﻥ ﺍﻟﻄﻠﺐ ﺍﻟﺠﺎﺭﻱ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻋﺎﺀ‬ ‫ﺃﻣﺮﺍ)‪.(٢‬‬ ‫ﻻ ﻳﺴﻤﻰ ‬ ‫‪  A ٥٦‬اﻷ&‬ ‫ﺍﻷﻣﺮ ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻣﻨﻬﺎ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻟﻤﺨﺼﻮﺹ ﺍﻟﻤﻌﺒﺮ ﻋﻨﻪ ﺑ »ﺍﻓﻌﻞ«‬ ‫ﻭﻧﺤﻮﻩ‪ ،‬ﻧﺤﻮ ﴿ ‪] ﴾ q p o n m l k‬ﺍﻟﺒﻘﺮﺓ‪[٤٣ :‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻔﻌﻞ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ? > = ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٥٩ :‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺗﻌﺰﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺸﺄﻥ ﻧﺤﻮ‪» :‬ﺇﻧﻤﺎ ﺃﻣﺮﻧﺎ ﻟﺸﻲﺀ ﺇﺫﺍ ﺃﺭﺩﻧﺎﻩ« ﺃﻱ‪ :‬ﺷﺄﻧﻨﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺼﻔﺔ ﻧﺤﻮ‪ :‬ﻷﻣﺮ ﻣﺎ ﻳﺴﻮﺩ ﻣﻦ ﻳﺴﻮﺩ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٨٩/١‬ ‪.٩٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٤/١‬ ‪.١٢٥‬‬ ‫‪49‬‬‫ﺍﻷﻣﺮ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺸﻲﺀ ﻧﺤﻮ‪ :‬ﻷﻣﺮ ﻣﺎ ﺟﺪﻉ ﻗﺼﻴﺮ ﺃﻧﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺸﻲﺀ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻐﺮﺽ ﻧﺤﻮ‪ :‬ﻓﻌﻠﺖ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺃﻱ‪ :‬ﻟﻐﺮﺽ‪.‬‬ ‫ﻭﺍﺗﻔﻖ ﺍﻟﻜﻞ ﻋﻠﻰ ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﻤﺨﺼﻮﺹ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ‬ ‫ﻋﺪﺍ ﺫﻟﻚ‪:‬‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻜﻞ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺷﺘﺮﺍﻙ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻫﻮ ﻣﺠﺎﺯ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻤﺨﺼﻮﺹ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺠﺎﺯ ﻓﻲ ﺍﻟﺒﻌﺾ‬ ‫ﺍﻵﺧﺮ)‪.(١‬‬ ‫‪ ٥٧‬ا&ق ‪ A4‬اﻷ& وا‪ 5‬ٴال‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻷﻣﺮ ﻭﺍﻟﺴﺆﺍﻝ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ‬ ‫ﺍﻟﺸﻲﺀ ﻟﻴﺲ ﺑﻨﻬﻲ ﻋﻦ ﺿﺪﻩ)‪.(٢‬‬ ‫‪ ٥٨‬ا&ق ‪ A4‬ا‪ .m5‬واﻷ&‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻭﺇﻥ ﻛﺎﻥ ﻟﻔﻈﻬﺎ ﻟﻔﻆ ﺍﻷﻣﺮ ﻓﺈﻧﻬﺎ ﺗﺘﻔﻀﻞ ﺑﻤﺎ ﻳﻄﻠﻖ ﻟﻪ ﺍﺳﻢ ﺍﻷﻣﺮ ﺑﻤﺎ‬ ‫ﻳﺠﺎﻣﻌﻬﺎ ﻣﻦ ﺍﻟﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺨﻀﻮﻉ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﻧﻔﻲ ﺍﻷﻧﻔﺔ‪،‬‬ ‫ﻭﻟﻬﺬﺍ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺎﺩ ﻳﺄﻣﺮﻭﻥ ﺍﷲ ﻭﻳﻨﻬﻮﻧﻪ ﺑﺪﻋﺎﺋﻬﻢ ﻟﻪ ﻭﻣﺴﺄﻟﺘﻬﻢ‬ ‫ﺇﻳﺎﻩ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻤﺴﺄﻟﺔ ﻳﻘﻌﺎﻥ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‬ ‫ﺍﺳﺘﻌﻈﺎﻣﺎ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﺄﻧﻬﻢ ﺫﻫﺒﻮﺍ‬ ‫‬‫ﺃﻣﺮﺍ‬ ‫ﻓﺰﻋﻤﻮﺍ ﺃﻧﻪ ﻟﻢ ﻳﺴ ‪‬ﻢ ﺩﻋﺎﺀ ﺍﷲ ﻭﻣﺴﺄﻟﺘﻪ ‬ ‫ﺇﻟﻰ ﺃﻥ ﻗﺎﺋﻼ ﻟﻮ ﻗﺎﻝ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﻣﺨﻄ ﺌﺎ‪ .‬ﻭﻟﺴﻨﺎ ﻧﺬﻫﺐ ﺇﻟﻰ ﺫﻟﻚ ﺑﻞ ﺍﻟﺬﻱ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٣/١‬ ‪.١٢٤‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪50‬‬ ‫ﻧﺨﺘﺎﺭﻩ‪ :‬ﺇﻧﻤﺎ ﻳﻄﻠﻖ ﻟﻪ ﺍﺳﻢ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻳﻘﻊ ﻋﻠﻰ ﻏﻴﺮ ﺣﺪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪،‬‬ ‫ﻭﻭﺟﺪﺕ ﺑﻌﺾ ﻣﻦ ﻳﺘﺨﺼﺺ ﺑﺎﻟﻨﺤﻮ ﻳﺬﻛﺮ ﺃﻥ ﻟﻔﻆ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪،‬‬ ‫ﻓﻤﺎ ﻛﺎﻥ ﻟﻤﻦ ﻫﻮ ﺩﻭﻧﻚ ﻓﻬﻮ ﺃﻣﺮ ﻭﻧﻬﻲ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻤﻦ ﻫﻮ ﻓﻮﻗﻚ ﻓﻬﻮ ﻣﺴﺄﻟﺔ)‪.(١‬‬ ‫‪ w4 ٥٩‬اﻷ&‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻣﺮ ﻫﻞ ﻟﻪ ﻣﻦ ﺻﻴﻐﺔ ﻭﺻﻮﺭﺓ ﺃﻡ ﻻ ﺻﻴﻐﺔ ﻭﻻ ﺻﻮﺭﺓ‬ ‫ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺇﻥ ﻟﻸﻣﺮ ﺻﻴﻐﺔ ﻣﺼﻮﺭﺓ ﻭﻫﻮ ﻗﻮﻟﻚ‪ :‬ﺍﻓﻌﻞ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻟﻨﻬﻲ ﻟﻪ ﺻﻮﺭﺓ ﻭﻫﻮ ﻗﻮﻟﻚ ﻻ ﺗﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺧﻼﻓﺎ ﻟﻸﺷﻌﺮﻳﺔ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻻ ﺻﻴﻐﺔ ﻟﻬﻤﺎ)‪.(٢‬‬ ‫ﺃﻣﺮﺍ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻤﺨﺼﻮﺹ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻄﻠﺐ ﺍﻟﻤﺨﺼﻮﺹ ﺑﻜﻮﻧﻪ ‬ ‫ﻟﻸﻣﺮ ﺣﻘﻴﻘﺔ ﻧﺤﻮ‪] ﴾ q p o n m l k ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[٤٣ :‬‬ ‫ﻭﺑﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻟﻢ ﻳﻮﺿﻊ ﻟﺬﻟﻚ ﻣﻊ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻤﺮﺍﺩ ﻧﺤﻮ‪3 ﴿ :‬‬ ‫‪?>=<;:987654‬‬ ‫@ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٨٣ :‬‬ ‫ﻭﻗﺪ ﻳﺠﻲﺀ ﺑﺎﻟﻔﻌﻞ ﻟﻘﻮﻟﻪ ﮊ ﻷﺑﻲ ﺑﻜﺮ ‪ ƒ‬ﻟﻤﺎ ﻗﻀﻴﺖ ﺍﻟﺼﻼﺓ‪» :‬ﻣﺎ ﻣﻨﻌﻚ‬ ‫ﺃﻥ ﺗﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺇﺫ ﺃﻣﺮﺗﻚ«)‪ .(٣‬ﻭﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻟﻔﻆ ﺑﻞ ﺩﻓﻌﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﻛﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺠﻠﻮﺱ ﻭﺍﻟﻀﺮﺏ ﻭﻧﺤﻮﻫﻤﺎ‪.‬‬ ‫ﻛﻒ ﻻ ﻋﻠﻰ‬ ‫ﻭﺗﻨﻘﺴﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻃﻠﺐ ﻓﻌﻞ ﻏﻴﺮ ‪‬‬ ‫ﻭﺟﻪ ﺍﻟﺪﻋﺎﺀ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٣٠/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٢/١‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺭﻓﻊ ﺍﻷﻳﺪﻱ ﻓﻲ ﺍﻟﺼﻼﺓ ﻷﻣﺮ‬ ‫ﻳﻨﺰﻝ ﺑﻪ‪ ،‬ﺡ‪.١٢١٨ :‬‬ ‫‪51‬‬‫ﺍﻷﻣﺮ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺣﻘﻴﻘﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﺯﻥ »ﺍﻓﻌﻞ« ﻧﺤﻮ‪:‬‬ ‫﴿ ‪] ﴾ q p o n m l k‬ﺍﻟﺒﻘﺮﺓ‪.[٤٣ :‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺠﺎﺯ ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺭﺩ ﺑﺼﻴﻐﺔ ﺍﻟﺨﺒﺮ ﻧﺤﻮ‪7 6 ﴿ :‬‬ ‫‪] ﴾ 8‬ﺍﻟﺒﻘﺮﺓ‪] ﴾ # " ! ﴿ ،[١٨٣ :‬ﺍﻟﺒﻘﺮﺓ‪.(١)[٢١٦ :‬‬ ‫‪ ٦٠‬اﻷ‪  H‬اﻷ& ا‪N‬ب‬ ‫ﺣﻜﻢ ﺍﻷﻣﺮ‪ :‬ﺣﻜﻢ ﺍﻷﻣﺮ ﺍﻟﻤﻌﺮﻑ ﺑﺄﻧﻪ ﻃﻠﺐ ﻓﻌﻞ ﻏﻴﺮ ‪‬‬ ‫ﻛﻒ ﻻ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﻭﺿﻌﺎ ﻭﺷﺮ ﻋﺎ ﻣﺎ ﻟﻢ ﺗﺼﺮﻓﻪ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﻮﺟﻮﺏ ﻗﺮﻳﻨﺔ‪،‬‬ ‫‬‫ﺍﻟﺪﻋﺎﺀ‪ :‬ﻫﻮ ﺍﻟﻮﺟﻮﺏ‬ ‫ﺷﺎﻣﻼ ﻓﻲ ﺫﺍﺗﻪ ﻟﻠﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ؛ ﻷﻥ ‪‬‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﻄﻠﻮﺏ‪،‬‬‫‬‫ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻓﺎﻟﻮﺟﻮﺏ ﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺑﺄﺩﻟﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺫﺍﺕ ﺍﻟﻄﻠﺐ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻹﺑﻠﻴﺲ‬ ‫ﺣﻴﺚ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪] ﴾ ' & % $ # " ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٢ :‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ‬ ‫ﻣﻄﻠﻘﺎ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪r q p o n m l ﴿ :‬‬ ‫‪] ﴾ s‬ﺍﻟﻜﻬﻒ‪ [٥٠ :‬ﻓﺄﻧﻜﺮ ﻋﻠﻴﻪ ﺭﺑﻨﺎ ‪ 8‬ﺗﺮﻙ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻷﻣﺮ‬ ‫ﻟﻠﻮﺟﻮﺏ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻟﻜﺎﻥ ﻹﺑﻠﻴﺲ ﺍﻟﻌﺬﺭ ﻓﻲ ﺗﺮﻙ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻟﺠﻮﺍﺯ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﻓﻲ ﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻧﺪﺏ‪ ،‬ﻭﺗﺎﺭﻛﻪ ﻻ ﻳﻌﺼﻲ‪ ،‬ﻟﻜﻨﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﺬﺭ‬ ‫ﺑﺘﺮﻛﻪ‪ ،‬ﺑﺪﻟﻴﻞ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ ﻭﺗﻌﻘﻴﺐ ﺫﻟﻚ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻟﻠﻌﻦ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ‬ ‫ﻟﻠﻮﺟﻮﺏ ﻣﺎ ﻟﻢ ﺗﺼﺮﻓﻪ ﻗﺮﻳﻨﺔ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪e d c b a ` _ ^ ] ﴿ :‬‬ ‫‪] ﴾ h g f‬ﺍﻟﻨﻮﺭ‪ ،[٦٣ :‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻵﻳﺔ‪ :‬ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻫﺪﺩ‬ ‫ﺗﺎﺭﻛﻲ ﺍﻷﻣﺮ ﺑﺈﺻﺎﺑﺔ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻬﺪﻳﺪ ﺇﻻ ﻋﻠﻰ‬ ‫ﺗﺮﻙ ﺍﻟﻮﺍﺟﺐ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٥/١‬ ‪.١٢٦‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٣٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪52‬‬ ‫ﻭﺇﺫﺍ ﻭﺭﺩ ﺍﻷﻣﺮ ﻣﻦ ﺍﷲ ‪ 8‬ﺍﻗﺘﻀﻰ ﺍﻟﻮﺟﻮﺏ ﺩﻭﻥ ﺍﻟﻨﺪﺏ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪: 8‬‬ ‫﴿ ] ^ _ ` ‪﴾h g f e d c b a‬‬ ‫]ﺍﻟﻨﻮﺭ‪ ،[٦٣ :‬ﺧﻼﻓﺎ ﻟﻤﻦ ﻗﺎﻝ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺇﻧﻪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ﻭﻟﻤﻦ ﻗﺎﻝ‬ ‫ﺃﻳﻀﺎ ﻓﺄﻃﻠﻖ ﻭﻟﻢ ﻳﻘﻴﺪ ﻓﻮﺟﺐ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪! ﴿ : 8‬‬ ‫ﺑﺎﻟﻮﻗﻮﻑ ‬ ‫" ‪2 10 / . - , + * ) ( ' & % $ #‬‬ ‫‪] ﴾ 9 8 7 6 5 4 3‬ﺍﻷﺣﺰﺍﺏ‪.(١)[٣٦ :‬‬ ‫‪ ٦١‬ا&ا‪ Ai‬ا" '‪&M‬ف اﻷ& ‪ A‬ا‪N‬ب‬ ‫ﺇﻥ ﻗﺎﻣﺖ ﻗﺮﻳﻨﺔ ﺗﻤﻨﻊ ﺍﻷﻣﺮ ﻣﻦ ﺇﺭﺍﺩﺓ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺻﺮﻑ ﺇﻟﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ‬ ‫ﻣﺠﺎﺯﺍ‪ ،‬ﻛﻤﺎ ﺻﺮﻑ ﺇﻟﻰ ﺍﻟﻨﺪﺏ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪F ﴿ :‬‬‫‬‫ﺍﻟﻘﺮﻳﻨﺔ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫‪] ﴾ J I H G‬ﺍﻟﻨﻮﺭ‪ ،[٣٣ :‬ﻭﻛﻤﺎ ﺻﺮﻑ ﺇﻟﻰ ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪s ﴿ :‬‬ ‫‪] ﴾ u t‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[٥١ :‬ﻭﻛﻤﺎ ﺻﺮﻑ ﺇﻟﻰ ﺍﻹﺭﺷﺎﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ¼ » º‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻨﺪﺏ‪ :‬ﺃﻥ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺍﻟﻨﺪﺏ ﺃﺧﺮﻭﻳﺔ‪ ،‬ﻭﻓﻲ ﺍﻹﺭﺷﺎﺩ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﻛﻤﺎ ﺻﺮﻑ ﻹﺭﺍﺩﺓ‬ ‫ﺍﻻﻣﺘﺜﺎﻝ ﻓﻲ ﻗﻮﻟﻚ ﻵﺧﺮ ﻋﻨﺪ ﺍﻟﻌﻄﺶ‪ :‬ﺍﺳﻘﻨﻲ ﻣﺎﺀ‪ ،‬ﻭﻛﻤﺎ ﺻﺮﻑ ﺇﻟﻰ ﺍﻹﺫﻥ ﻓﻲ‬ ‫ﻗﻮﻟﻚ ﻟﻤﻦ ﻃﺮﻕ ﺍﻟﺒﺎﺏ‪ :‬ﺍﺩﺧﻞ‪ ،‬ﻭﻛﻤﺎ ﺻﺮﻑ ﺇﻟﻰ ﺍﻟﺘﺄﺩﻳﺐ ﻓﻲ ﻗﻮﻟﻪ ﮊ ﻟﻌﻤﺮ ﺑﻦ‬ ‫ﻴﻚ«)‪،(٢‬‬‫ﺃﺑﻲ ﺳﻠﻤﺔﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ ﻭﻳﺪﻩ ﺗﻄﻴﺶ ﻓﻲ ﺍﻟﺼﺤﻔﺔ‪ » :‬ﻛ ﻞ ﻣ‪‬ﻤﺎ ﻳﻠ‬ ‫ﻭﻛﻤﺎ ﺻﺮﻑ ﻟﻼﻣﺘﻨﺎﻥ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ W V U ﴿ :‬ﺍﻟﻨﺤﻞ‪،[١١٤ :‬‬ ‫ﻭﻛﻤﺎ ﺻﺮﻑ ﻟﻠﺘﻬﺪﻳﺪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Q P O ﴿ :‬ﻓﺼﻠﺖ‪ ،[٤٠ :‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﻓﻲ‬ ‫ﺍﻟﻜﻞ ﻇﺎﻫﺮﺓ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٣/١‬‬ ‫)‪ (٢‬ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺳﻠﻤﺔ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻷﻛﻞ‬ ‫ﺑﺎﻟﻴﻤﻴﻦ‪ ،‬ﺡ‪.٥٣٧٦ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٢/١‬ ‪.١٣٣‬‬ ‫‪53‬‬‫ﺍﻷﻣﺮ‬ ‫ﻭﺍﻟﻠﻔﻈﺔ ﻗﺪ ﺗﺮﺩ ﻣﻘﺮﻭﻧﺔ ﺑﻘﺮﻳﻨﺔ‪ ،‬ﺃﻭ ﺑﺼﻠﺔ‪ ،‬ﺃﻭ ﺑﻤﻘﺪﻣﺔ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ‬ ‫ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﺃﻭ ﻳﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻵﻣﺮ‪ ،‬ﻭﻋﺠﺰ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻬﺪﻳﺪ‪ ،‬ﺃﻭ ﺍﻟﺰﺟﺮ‪،‬‬ ‫ﺃﻭ ﺇﻃﻼﻕ ﺑﻌﺪ ﺣﺼﺮ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻜﻮﻳﻦ ﺩﻭﻥ ﺍﻷﻣﺮ‪.‬‬ ‫ﻓﺎﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ‪w v‬‬ ‫‪] ﴾ z y x‬ﺍﻟﺤﺞ‪ ،[٢٨ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ¦ § ¨‬ ‫© ‪﴾ ´ ³ ² ± ° ¯® ¬ « ª‬‬ ‫]ﺍﻟﺤﺞ‪ ،[٣٦ :‬ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﻏﻴﺮ ﻭﺍﺟﺐ‪ ،‬ﻭﺃﻧﻨﺎ‬ ‫ﻣﺨ ‪‬ﻴﺮﻭﻥ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻵﻣﺮ ﻭﻋﺠﺰ ﺍﻟﻤﺄﻣﻮﺭ ﻓﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪# " ﴿ :‬‬ ‫‪] ﴾ - , + * ) ( ❁ & % $‬ﺍﻹﺳﺮﺍﺀ‪ ،[٥١ ،٥٠ :‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ‬ ‫ﺣﺪﻳﺪﺍ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺫﻟﻚ ﻓﻲ‬ ‫‬‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺮﺩ ﻣﻨﻬﻢ ﺃﻥ ﻳﺠﻌﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺣﺠﺎﺭﺓ ﺃﻭ‬ ‫ﻃﺎﻗﺘﻬﻢ ﻭﻗﺪﺭﺗﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒ ‪‬ﻴﻦ ﻋﺠﺰﻫﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻬﺪﻳﺪ ﺃﻭ ﺍﻟﺰﺟﺮ ﻓﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪; : ﴿ :‬‬ ‫< = > ? @ ‪NM L K J I H G F E D C BA‬‬ ‫‪] ﴾ V U T S RQ P O‬ﻓﺼﻠﺖ‪ ،[٤٠ :‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬ ‫ﺑﻌﺪ ﺣﺼﺮ ﻓﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪> = < ; : 9 8 ﴿ :‬‬ ‫? @ ‪] ﴾ F E D C B A‬ﺍﻟﺠﻤﻌﺔ‪.[١٠ :‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻜﻮﻳﻦ ﺩﻭﻥ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﻓﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Y ﴿ :‬‬ ‫‪] ﴾ d c b a ` _ ^ ] \ [ Z‬ﺍﻟﺒﻘﺮﺓ‪،[٦٥ :‬‬ ‫ﻓﺪﻟ‪‬ﺖ ﺍﻟﻤﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺘﻜﻮﻳﻦ ﻻ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠٣/١‬ ‪.٢٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪54‬‬ ‫‪ ٦٢‬اﻷ& <‪  .4‬ا‪N‬ب‪  ،‬ز  ‪&48‬ه‬ ‫ﺍﻷﻣﺮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻣﺠﺎﺯ ﻓﻲ ﻏﻴﺮﻩ ﻫﻮ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻭﺃﺑﻮ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ‪ :‬ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ ﺇﻻ ﻟﻘﺮﻳﻨﺔ‬ ‫ﺗﻘﺘﻀﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻨﺪﺏ)‪.(١‬‬ ‫‪ ٦٣‬أ>ال أ‪&g‬ى  <‪ .4‬اﻷ&‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﻨﺪﺏ ﻭﺍﻟﻮﺟﻮﺏ ﻭﺍﻹﺑﺎﺣﺔ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻺﺫﻥ ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﻭﺍﻹﺑﺎﺣﺔ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻪ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﺑﻴﻦ ﺍﻟﺘﻬﺪﻳﺪ‪ .‬ﻭﻧﺴﺐ ﺇﻟﻰ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ‬ ‫ﺍﻟﺸﻴﻌﺔ)‪.(٢‬‬ ‫‪ ;< ٦٤‬اﻷ&  ا"\&‪%‬‬ ‫ﺇﺫﺍ ﺣﺮﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺷﻴ ﺌﺎ‪ ،‬ﺛﻢ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻓﺎﻷﻣﺮ ﺑﻪ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﺇﻻ ﻟﻘﺮﻳﻨﺔ‬ ‫ﺗﺼﺮﻓﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻧﺪﺏ ﻟﺸﻲﺀ‪ ،‬ﺛﻢ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻓﺎﻷﻣﺮ ﺑﻪ ﻟﻠﻮﺟﻮﺏ ﺇﻻ‬ ‫ﻟﻘﺮﻳﻨﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺍﻷﻣﺮ ﺍﺑﺘﺪﺍﺀ‪.‬‬ ‫ﻭﻛﻮﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻳﻢ ﻫﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﺑﻲ‬ ‫ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﻤﻈﻔﺮ ﺍﻟﺴﻤﻌﺎﻧﻲ‪ ،‬ﻭﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻺﺑﺎﺣﺔ ﺣﻘﻴﻘﺔ‪ ،‬ﻭ ﻧﺴﺐ ﺇﻟﻰ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.‬‬ ‫ﻋﺎﺭﺿﺎ ﻟﻌﻠﺔ‪ ،‬ﻭﻋﻠﻘﺖ ﺻﻴﻐﺔ »ﺍﻓﻌﻞ« ﺑﺰﻭﺍﻟﻬﺎ‪،‬‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﻟﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺤﻈﺮ‬ ‫ﻓﻴﺒﻘﻰ ﻣﻮﺟﺐ ﺍﻟﺼﻴﻐﺔ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻨﻬﻲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺑﺎﻟﺘﻮﻗﻒ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٤/١‬ ‪.١٣٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٣٧/١‬‬ ‫‪55‬‬‫ﺍﻷﻣﺮ‬ ‫ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺒﺪﺭ ‪ 5‬ﻓﻲ »ﻣﺨﺘﺼﺮﻩ«‪ :‬ﺃﻧﻪ ﻟﻺﺑﺎﺣﺔ ﺣﻘﻴﻘﺔ‪ .‬ﻭﺻﺮﺡ ﻓﻲ‬ ‫»ﺷﺮﺣﻪ« ﺑﺄﻥ ﻭﺭﻭﺩ ﺍﻷﻣﺮ ﺑﻌﺪ ﺍﻟﺤﻈﺮ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ ﻟﻪ ﻋﻦ ﺍﻹﻳﺠﺎﺏ ﺇﻟﻰ‬ ‫ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﻈﺎﻫﺮ ﻛﻼﻣﻪ ﻓﻲ »ﺷﺮﺣﻪ«‪ :‬ﺃﻥ ﻛﻮﻥ ﺍﻷﻣﺮ ﺑﻌﺪ ﺍﻟﺤﻈﺮ ﻟﻺﺑﺎﺣﺔ ﻣﺠﺎﺯ‬ ‫ﻻ ﺣﻘﻴﻘﺔ‪.‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻮﺟﻮﺏ ﺑﻤﺎ ﺗﻘﺮﺭ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ‬ ‫ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻳﻌﺪﻝ ﺑﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺍﻟﺘﻲ ﺛﺒﺘﺖ ﻟﻪ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ‪.‬‬ ‫ﻏﺎﻟﺒﺎ ﺇﻻ ﻟﻺﺑﺎﺣﺔ‪،‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻹﺑﺎﺣﺔ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﻌﺪ ﺍﻟﺤﻈﺮ ﻻ ﻳﺮﺩ ‬ ‫ﻭﻻ ﻳﺘﺒﺎﺩﺭ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﺬﻫﻦ ﺇﻻ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺘﺒﺎﺩﺭ ﻋﻼﻣﺔ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻏﻠﺒﻴﺔ ﻓﻬﻮ ﺃﻣﺮ ﻇﻨﻲ ﻳﺜﺒﺖ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺃﻗﻮﻯ ﻣﻨﻪ‪ ،‬ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻓﺈﻧﻪ ﻳﺮﺩ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﺎ ﻗﺎﻣﺖ ﻓﻴﻪ ﻗﺮﻳﻨﺔ ﺃﻧﻪ ﻟﻺﺑﺎﺣﺔ‬ ‫ﻗﻄﻌﺎ)‪.(١‬‬ ‫ﻓﻬﻮ ﻟﻬﺎ‪ ،‬ﻭﻣﺎ ﻟﻢ ﺗﻘﻢ ﻓﻴﻪ ﻗﺮﻳﻨﺔ ﺭﺩ ﺇﻟﻰ ﺃﺻﻠﻪ ﺍﻟﻤﻌﻠﻮﻡ ‬ ‫‪ ٦٥‬ا‪M‬د ‪ &m‬اﷲ '‪d‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻫﻮ‪ ،‬ﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺧﻄﺎﺑﻪ ﺍﻟﻤﻮﺟﻮﺩ‬ ‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻛﻠﻤﻪ ﻭﺃﻣﺮﻩ ﻭﻧﻬﻴﻪ ﻭﻫﻮ ﻗﻮﻟﻪ ﺑﺤﺮﻭﻑ ﻭﺃﺻﻮﺍﺕ ﻣﻘﻄﻌﺔ‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻧﻬﻴﻪ ﻭﻛﻼﻣﻪ ﻭﺧﻄﺎﺑﻪ ﻭﻗﻮﻟﻪ ﻭﺻﻔﺎﺗﻪ ﻓﻲ ﺫﺍﺗﻪ ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﻓﺮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺻﻔﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﺍﺗﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻌﺖ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪:‬‬ ‫ﺃﻣﺮ ﺍﷲ ‪ 8‬ﻭﻧﻬﻴﻪ ﻳﺘﺼﺮﻑ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ ،‬ﻭﺟﻪ ﻛﻘﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻧﻪ ﺧﻄﺎﺏ‬ ‫ﻣﺴﻤﻮﻉ‪ ،‬ﻭﻗﻮﻝ ﻣﻌﺮﻭﻑ ﻣﻔﻬﻮﻡ ﻣﻌﻘﻮﻝ ﺑﺤﺮﻭﻑ ﻣﻘﻄﻌﺔ ﻭﺃﺻﻮﺍﺕ ﻣﺴﻤﻮﻋﺔ‪،‬‬ ‫ﺇﻟﺰﺍﻣﺎ‬ ‫‬‫ﺧﻄﺎﺑﺎ ﺇﻭ‬ ‫‬‫ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﺃﻥ ﺍﻷﻣﺮ ﻫﻮ ﺍﻹﻳﺠﺎﺏ ﺃﻣﺮ ﺇﺫﺍ ﻭﺟﺐ ﺃﻭ ﻧﺪﺏ‬ ‫ﺧﻄﺎﺑﺎ)‪.(٢‬‬ ‫‬‫ﻻ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٧/١‬ ‪.١٣٩‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪56‬‬ ‫‪ ٦٦‬اﻷ& وم‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﻌﺪﻭﻡ ﻫﻞ ﻫﻮ ﻣﺄﻣﻮﺭ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻡ ﻻ؟ ﻗﺎﻟﺖ‬ ‫ﺍﻟﻘﺪﺭﻳﺔ ﻻ ﻳﺠﻮﺯ ﺃﻣﺮ ﺍﻟﻤﻌﺪﻭﻡ ﻻ ﺑﺸﺮﻁ ﻭﺟﻮﺩﻩ ﻭﻻ ﺑﻐﻴﺮ ﺷﺮﻁ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﻳﻮﻣﺎ ﻣﺎ ﺃﻭ ﺑﺸﺮﻁ ﻭﺟﻮﺩ‬ ‫ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺃﻣﺮ ﺍﻟﻤﻌﺪﻭﻡ ﺻﺤﻴﺢ ﺟﺎﺋﺰ ﺑﺸﺮﻁ ﻭﺟﻮﺩﻩ ‬ ‫ﻣﻦ ﻳﺒﻠﻐﻪ ﺇﺫﺍ ﻭﺟﺪ)‪.(١‬‬ ‫‪ ٦٧‬أ& اﷲ '‪ d‬وﻼ>" اب واب‬ ‫ﻫﻞ ﻳﺼﺢ ﺃﻥ ﻳﻜﻠﻒ ﺍﷲ ﻋﺒﺎﺩﻩ ﻭﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ﺑﺄﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﻭﻻ‬ ‫ﻋﻘﻮﺑﺔ ﺃﻭ ﻣﺜﻮﺑﺔ؟ ﻭﻫﻞ ﻳﺴﻮﻍ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ﻭﻳﺠﻌﻞ ﻣﺜﻮﺑﺘﻬﻢ ﺗﺮﻙ ﻋﻘﺎﺑﻬﻢ‬ ‫ﺇﻥ ﺃﻃﺎﻋﻮﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻋﺼﻮﺍ ﻓﻴﻌﺎﻗﺒﻬﻢ ﺃﻭ ﻋﻜﺲ ﺫﻟﻚ ﺃﻥ ﻳﺄﺟﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﻻ ﻳﻌﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺗﻜﻮﻥ ﻣﺆﺍﺟﺮﺓ ﺍﻟﻄﺎﺋﻌﻴﻦ ﺛﻮﺍﺑﻬﻢ ﻭﺣﺮﻣﺎﻥ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻣﺆﺑﺪﺍ ﻻ ﺁﺧﺮ ﻟﻪ‬ ‫‬‫ﻟﻠﻌﺎﺻﻴﻦ ﻋﻘﻮﺑﺔ ﻟﻬﻢ؟ ﺃﻭ ﻫﻞ ﻳﺴﻮﻍ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﺘﻜﻠﻴﻒ‬ ‫ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻓﻲ ﺧﻼﻝ ﺫﻟﻚ ﻻ ﺃﺟﺮ ﻟﻠﺘﻜﻠﻴﻒ ﻭﻻ ﻟﻠﺠﺰﺍﺀ؟ ﻭﻫﻞ ﻳﺴﻮﻍ‬ ‫ﻣﻨﻘﻄﻌﺎ ﻛﻤﺎ ﻳﻨﻘﻄﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ ﻳﺠﻌﻞ ﺇﺣﺪﻯ‬ ‫‬‫ﻓﻲ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺠﺰﺍﺀ‬ ‫ﺍﻟﻤﺜﻮﺑﺘﻴﻦ ﻣﻨﻘﻄﻌﺔ ﻭﺍﻷﺧﺮﻯ ﺩﺍﺋﻤﺔ؟ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﻠﻪ ﺳﺎﺋﻎ ﻓﻲ ﺍﻟﻌﻘﻞ‬ ‫ﻻ ﺍﺳﺘﺤﺎﻟﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻳﺒﻄﻞ ﺍﻟﺤﻜﻤﺔ ﺇﻻ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﻭﻫﻮ ﺃﻥ ﻳﻜﻠﻔﻬﻢ‬ ‫ﻻ ﻣﺜﻮﺑﺔ ﻭﻻ ﻋﻘﻮﺑﺔ)‪.(٢‬‬ ‫‪ $4;' ٦٨‬ا!  ﻻ ‪z‬اب ‪4‬‬ ‫ﻫﻞ ﻳﺆﻣﺮ ﺍﻟﻌﺒﺪ ﺑﻔﻌﻞ ﻻ ﺛﻮﺍﺏ ﻟﻪ ﻓﻴﻪ ﻛﺎﻟﻤﻀﻲ ﻓﻲ ﻓﺴﺎﺩ ﺍﻟﺤﺞ ﻭﺍﻟﻜﻒ ﻓﻲ‬ ‫ﺭﻣﻀﺎﻥ ﻋﻦ ﺑﻘﻴﺔ ﻳﻮﻡ ﺃﻓﻄﺮﻩ‪:‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٦/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦١/١‬‬ ‫‪57‬‬‫ﺍﻷﻣﺮ‬ ‫ﺛﻮﺍﺑﺎ‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺛﻮﺍﺏ ﻟﻪ ﻭﻣﻊ ﺫﻟﻚ ﺃﻧﻪ ﻣﺄﻣﻮﺭ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻪ ‬ ‫ﻭﻫﻮ ﺍﻷﺻﺢ؛ ﻷﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺠﺰﻳﻪ ﻣﻦ ﻓﺮﺿﻪ ﻭﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻹﻋﺎﺩﺓ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﻴﻊ ﺑﻌﺪ ﺍﻟﻨﺪﺍﺀ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺗﺎﻡ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺬﻧﺐ ﻭﻛﺬﻟﻚ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﺒﻴﻊ)‪.(١‬‬ ‫‬ ‫‪ ;< ٦٩‬ا‪ A @I4 &4O‬اﻷل‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻤﺨﻴﺮ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻓﻌﺎﻝ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤﻬﻤﺎ ﻭﺍﺣﺪ‬ ‫ﻓﻲ ﺍﻟﻮﺟﻮﺏ ﻭﻓﻲ ﺍﻟﻨﺪﺏ ﻭﻓﻲ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ ﺑﻄﻞ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ)‪.(٢‬‬ ‫‪"\% H~ ٧٠‬ج >‪7‬ء اا‪ |i‬إ‪ d‬أ& آ‪&g‬؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻗﻀﺎﺀ ﺍﻟﻔﻮﺍﺋﺖ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﺐ ﺇﻻ ﺑﺄﻣﺮ ﺛﺎﻥ‪،‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻴﻪ ﻭﺣﺠﺔ ﺍﻷﻭﻟﻴﻦ ﺗﻌﻠﻴﻖ‬ ‫‬‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻭﺍﺟﺐ ﺑﺎﻷﻣﺮ ﺍﻷﻭﻝ ﺃﻭ‬ ‫ﺍﻟﻔﻌﻞ ﺑﻮﻗﺖ ﻣﻌﻴﻦ ﻛﺘﻌﻠﻴﻘﻪ ﺑﺸﺨﺺ ﻣﻌﻴﻦ‪ ،‬ﻓﻜﻤﺎ ﻻ ﻳﺠﺐ ﻗﻀﺎﺅﻙ ﻓﻲ ﻛﻞ‬ ‫ﺷﺨﺺ ﻣﻌﻴﻦ ﻓﻜﺬﻟﻚ ﻻ ﻳﺠﺐ ﻗﻀﺎﺅﻙ ﻋﻠﻰ ﻭﻗﺖ ﻣﻌﻴﻦ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺁﺧﺮﻭﻥ‬ ‫ﺑﺄﻥ ﺍﻟﺪﻳﻦ ﻻ ﻳﺴﻘﻂ ﺑﻤﻀﻲ ﺍﻷﺟﻞ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺓ ﺃﻭﻟﻰ ﺃﻻ ﺗﺴﻘﻂ ﻟﻤﻀﻲ‬ ‫ﺍﻟﻮﻗﺖ ﻭﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺃﺣﻖ ﻣﺎ ﻭﻓﻴﺘﻢ ﺑﻪ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ«)‪ ،(٣‬ﻭﻗﺎﻝ‬ ‫ﺁﺧﺮﻭﻥ‪ :‬ﺇﻥ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﺃﻧﻪ ﻭﺍﺟﺐ ﻓﻲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ﻓﻲ ﺍﻷﺟﻞ ﻭﺑﻌﺪﻩ‬ ‫ﻭﺇﻧﻤﺎ ﺗﺄﺟﻴﻠﻪ ﺗﺮﻙ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﻻ ﻳﺴﻘﻂ ﺍﻟﺪﻳﻦ ﺑﻔﻮﺍﺕ ﺍﻷﺟﻞ ﻭﻻ ﺑﻔﻮﺍﺕ‬ ‫ﺍﻟﻐﺮﻳﻢ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٤/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٥/١‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪58‬‬ ‫‪ ٧١‬د‪g‬ل ا‪ J !I‬أ"  اﻷ&‬ ‫ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻣﺎ ﻳﺨﺺ ﺍﻟﻨﺒﻲ ﮊ ﺩﻭﻥ ﺃﻣﺘﻪ ﻛﻘﻮﻝ ﺍﷲ ‪L K J ﴿ : 8‬‬ ‫‪^] \ [ Z YX W V U T S RQ P O N M‬‬ ‫_ ` ‪] ﴾ d c b a‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٧ :‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ‪1 0 / . ﴿ :‬‬ ‫‪] ﴾ 3 2‬ﺍﻟﺤﺠﺮ‪ ،[٩٤ :‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ‪ ❁ } | ﴿ :‬ﮯ ¡ ﴾ ]ﺍﻟﻤﺪﺛﺮ‪،[٢ ،١ :‬‬ ‫ﻭ﴿ ! " ﴾ ]ﺍﻟﻤﺰﻣﻞ‪ ،[١ :‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻻ ﻳﺪﺧﻞ ﻣﻌﻪ ﺃﺣﺪ ﻓﻲ ﺫﻟﻚ ﺍﻻﺳﻢ‬ ‫ﻭﻋﻤﻮﻣﺎ ﻷﻣﺘﻪ ﻛﻘﻮﻟﻪ‪$ # " ! ﴿ :‬‬‫‬‫ﺧﺼﻮﺻﺎ ﻟﻪ‬ ‫‬‫ﻭﺭﺑﻤﺎ ﻳﺮﺩ ﺍﻟﺨﻄﺎﺏ‬ ‫‪1 0 / .- , + *) ( ' & %‬‬ ‫‪@ ? >= < ; :9 8 7 6 5 4 3 2‬‬ ‫‪] ﴾ N M L K J I H G FE D C B A‬ﺍﻟﻄﻼﻕ‪.[١ :‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﺳﻢ ﺍﻟﺠﺎﻣﻊ ﻟﻪ ﻭﻷﻣﺘﻪ ﻓﺪﺍﺧﻞ ﻓﻲ ﺍﻟﺨﻄﺎﺏ ﻣﻌﻬﻢ ﻛﻘﻮﻟﻪ ‪: 8‬‬ ‫﴿ ‪.(١)﴾ A @ ﴿ ،﴾ m l ﴿ ،﴾ 5 4 3‬‬ ‫‪&%  ٧٢‬د  ا‪ A !I‬اﻷ&‬ ‫ﺇﺫﺍ ﺃﻓﺮﺩ ﺍﻟﻨﺒﻲ ﮊ ﺑﺨﻄﺎﺏ ﻫﻞ ﺗﺪﺧﻞ ﻣﻌﻪ ﺃﻣﺘﻪ ﻓﻴﻪ؟ ﺃﻣﺎ ﺑﺤﻖ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻧﻔﺮﺍﺩﻩ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺃﻭﻟﻰ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻐﺔ ﺇﻻ ﺃﻥ ﺍﻟﺸﺮﻉ ﻗﺪ ﻭﺭﺩ ﺑﺎﻻﻗﺘﺪﺍﺀ ﺑﻪ ﻭﺍﺗﺒﺎﻋﻪ ﺇﻻ ﺃﻥ‬ ‫ﻳﺪﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺻﻪ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺫﻟﻚ ﺍﻗﺘﻔﺎﺅﻫﻢ ﺁﺛﺎﺭﻩ ﻓﻲ ﺃﻓﻌﺎﻟﻪ)‪.(٢‬‬ ‫‪I"% H~ ٧٣‬ول اﻷ& ا‪ J4N p,‬ا;‪A4‬‬ ‫ﺍﻟﺨﻄﺎﺏ ﺇﺫﺍ ﻭﺭﺩ ﺑﻠﻔﻆ ﺍﻟﻌﻤﻮﻡ ﻧﺤﻮ ﻗﻮﻝ ﺍﷲ ‪﴾ 5 4 3 ﴿ : 8‬‬ ‫ﻭ﴿ ‪ ،﴾ m l‬ﻓﻤﻦ ﻗﺎﻝ ﺑﺎﻟﻌﻤﻮﻡ ﺃﺟﺮﺍﻩ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﺍﺳﺘﻐﺮﺍﻕ ﺟﻤﻴﻊ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٨/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٩/١‬‬ ‫‪59‬‬‫ﺍﻷﻣﺮ‬ ‫ﺍﻟﺠﻨﺲ ﻭﻣﻦ ﺃﺑﻰ ﻣﻦ ﺍﻟﺘﻌﻤﻴﻢ ﻓﺈﻧﻪ ﻳﺼﻠﺢ ﻋﻨﺪﻩ ﺩﺧﻮﻝ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻓﻲ ﺍﻟﺨﻄﺎﺏ‬ ‫ﻭﻳﺼﻠﺢ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻮﻗﻒ ﻓﺤﺘﻰ ﻳﺮﺩ ﺑﻴﺎﻥ ﺫﻟﻚ)‪.(١‬‬ ‫‪,g ٧٤‬ب ا;ر &وع ا‪.%&Q‬‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻓﻲ ﺍﻟﻜﻔﺎﺭ ﺇﻧﻬﻢ ﻏﻴﺮ ﻣﺨﺎﻃﺒﻴﻦ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﺫ‬ ‫ﻻ ﺗﺼﺢ ﻣﻌﻬﻢ ﻋﺒﺎﺩﺓ ﺑﺈﻗﺎﻣﺘﻬﻢ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺣﺘﻰ ﻳﺆﻣﻨﻮﺍ ﻓﻜﺬﻟﻚ ﻫﻢ ﻏﻴﺮ‬ ‫ﻣﻜﻠﻔﻴﻦ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺘﻰ ﻳﺴﻠﻤﻮﺍ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻜﺎﻓﺮ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﺨﻄﺎﺏ‬ ‫ﻭﻓﻲ ﻛﻞ ﺧﻄﺎﺏ ﻳﺸﻤﻠﻪ ﻣﻊ ﻏﻴﺮﻩ ﻭﻟﻴﺲ ﻓﻲ ﺍﻷﺻﺢ ﻣﻨﻪ ﻋﺒﺎﺩﺓ ﻭﻻ ﻃﺎﻋﺔ ﺑﺈﻗﺎﻣﺘﻪ‬ ‫ﻋﻠﻰ ﻛﻔﺮﻩ ﻣﺎ ﻳﻤﻨﻊ ﻣﻦ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﺧﻮﻃﺐ ﺍﻟﻤﺼﻠﻲ ﺑﺎﻟﺼﻼﺓ ﻭﺇﻥ ﻛﺎﻥ ﻣﺤﺪﺛﺎ‬ ‫ﺟﻤﻴﻌﺎ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻗﺪ ﺧﺎﻃﺒﻬﻢ ﺍﷲ‬ ‫‬‫ﻭﻻ ﺗﺼﺢ ﺻﻼﺓ ﻣﻊ ﺣﺪﺙ‪ ،‬ﻭﻟﻜﻦ ﺃﻣﺮ ﺑﻬﻤﺎ‬ ‫ﺑﻔﻨﻮﻥ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻧﻬﺎﻫﻢ ﻋﻦ ﻓﻨﻮﻥ ﺍﻟﻤﻌﺎﺻﻲ ﻭﻋﺎﻗﺒﻬﻢ ﻋﻠﻴﻬﺎ ﺑﻔﻨﻮﻥ ﺍﻟﻌﻘﻮﺑﺎﺕ‪،‬‬ ‫ﻛﺒﻴﺮﺍ)‪.(٢‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺃﻓﻴﺼﺢ ﺃﻥ ﻳﻌﺎﻗﺒﻬﻢ ﻓﻲ ﺃﻣﺮ ﻟﻢ ﻳﺨﺎﻃﺒﻮﺍ ﻓﻴﻪ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫‪ ٧٥‬د‪g‬ل ا‪5I‬ء  ‪,g‬ب ا&‪N‬ل‬ ‫ﺃﻣﺎ ﺑﻴﺎﻥ ﺩﺧﻮﻝ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺧﻄﺎﺏ ﺍﻟﺮﺟﺎﻝ ﻓﻤﻦ ﻗﺎﻝ ﺑﺘﻐﻠﻴﺐ ﺍﻟﻤﺬﻛﺮ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺆﻧﺚ ﻭﺍﻟﺨﻄﺎﺏ ﻟﻸﻓﻀﻞ ﻟﻐﺔ ﻭﻣﻊ ﺍﻟﻤﻔﻀﻮﻝ ﻣﻌﻨﺎ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻌﺮﻭﻑ ﻋﻨﺪ‬ ‫ﺃﻫﻞ ﺍﻟﻠﻐﺔ)‪.(٣‬‬ ‫‪ $4;' ٧٦‬اﻷل وا ‪A4‬‬ ‫ﺃﻣﺎ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﻓﻘﺪ ﺃﺧﺮﺟﻬﻢ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻛﻠ‪‬ﻔﻮﺍ‬ ‫ﺑﻌﺾ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻟﻢ ﻳﻜﻠ‪‬ﻔﻮﺍ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺃﺧﺮﺟﻬﻢ ﺍﻟﺸﺮﻉ ﻣﻦ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٩/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٠/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪60‬‬ ‫ﺗﻜﻠﻴﻔﻬﺎ ﻓﺎﻹﺛﻢ ﻭﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻮﻋﻴﺪ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ ﻣﻦ ﺃﻣﺘﻲ‪:‬‬ ‫ﻋﻦ ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺤﺘﻠﻢ‪ ،‬ﻭﻋﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺣﺘﻰ ﻳﻔﻴﻖ‪ ،‬ﻭﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﺘﻰ‬ ‫ﻳﺴﺘﻴﻘﻆ«)‪ ،(١‬ﻭﻟﻢ ﻳﺮﻓﻊ ﻋﻨﻬﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺤﺞ ﻭﺷﻌﺎﺭ‬ ‫‪‬‬ ‫ﻭﺗﻌﻠﻢ ﺍﻟﺸﺮﺍﺋﻊ)‪.(٢‬‬ ‫ﺍﻹﺳﻼﻡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬ ‫‪,g H~ ٧٧‬ب ‪ @  A‬ا&‪C‬ل ‪,g‬ب ‪ A‬أ'‪~ d‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﻮﺍﺭﺩ ﻣﻦ ﺍﷲ ‪ 8‬ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻤﻦ ﻓﻲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﮊ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ‬ ‫ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻣﻮﺟﻮﺩ ﺍﻟﻌﻴﻦ ﻓﻲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺇﻻ ﺑﺪﻟﻴﻞ ﻭﻫﻮ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻤﻘﺘﺒﺲ‬ ‫ﻣﻦ ﻧﻔﺎﺋﺲ ﺍﻟﻨﺒﻮﺓ ﻭﺗﺼﺮﻳﺤﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺑﻌﺜﺖ ﺇﻟﻰ ﺍﻷﺣﻤﺮ ﻭﺍﻷﺳﻮﺩ«‪،‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} | { z y x w v } ﴿ :‬‬ ‫~ ﮯ ¡ ﴾ ]ﺳﺒﺄ‪ ،[٢٨ :‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺣﻜﻤﻲ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺣﻜﻤﻲ ﻋﻠﻰ‬ ‫ﺍﻟﺠﻤﻴﻊ«)‪ ،(٣‬ﻓﻠﻴﺲ ﻳﺘﺠﻪ ﺇﻻ ﺇﻟﻰ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﻋﺼﺮ ﺍﻟﺮﺳﻮﻝ ﮊ )‪.(٤‬‬ ‫‪ ٧٨‬أ>‪5‬م اﻷ&‬ ‫ﻳﻨﻘﺴﻢ ﺍﻷﻣﺮ ﺇﻟﻰ‪ :‬ﻣﻘﻴﺪ‪ ،‬ﻭﺇﻟﻰ ﻣﻄﻠﻖ ﻋﻦ ﺍﻟﻘﻴﺪ‪ ،،‬ﻓﺄﻣﺎ ﺍﻟﻤﻘﻴﺪ ﻓﻬﻮ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻴﺪ ﻭﻗ ﺘﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻴﺪ ﻋﺪ ﺩﺍ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻴﺪ ﻓﻴﻪ ﺍﻟﺪﻭﺍﻡ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﺪﻭﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﺪ‪ ،‬ﺡ‪.١٤٢٣ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨١/١‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻴﻦ ﻳﺪﻱ ﻣﻦ ﻣﺮﺍﺟﻊ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٢/١‬‬ ‫‪61‬‬‫ﺍﻷﻣﺮ‬ ‫ﻭﺻﻔﺎ)‪.(١‬‬ ‫‬‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻴﺪ ﻓﻴﻪ‬ ‫‪ ٧٩‬اﻷ& ا‪|> 4‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻘﻴﺪ ﺑﻮﻗﺖ ﻓﺒﻴﺎﻧﻪ‪ :‬ﺇﻥ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻓﻲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺑﻌﻴﻨﻪ‪،‬‬ ‫ﻓﺈﻣﺎ ﺃﻥ ﻳﺴﺘﻐﺮﻕ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻛﺎﻟﺼﻮﻡ ﻣﺴﺘﻐﺮﻕ ﻟﻠﻨﻬﺎﺭ ﻭﻳﺴﻤﻰ ﻣﻀﻴﻘﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ‬ ‫ﻣﻮﺳﻌﺎ ﻛﺎﻟﺼﻼﺓ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻬﺎ‬ ‫‬‫ﻻ ﻳﺴﺘﻐﺮﻗﻪ‪ ،‬ﺑﻞ ﻳﺠﺰﺉ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻳﺴﻤﻲ‬ ‫ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻤﺨﺼﻮﺻﺔ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻗﺖ ﻻ ﻳﺴﻊ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻔﻌﻞ ﺍﻟﻤﻀﻴﻖ‪ ،‬ﻓﻼ ﺧﻼﻑ ﻓﻲ ﺃﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻭﻗﺖ ﻭﺟﻮﺑﻪ‪،‬‬ ‫ﻟﻜﻦ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﻮﺳﻊ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻮﻗﺖ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﺍﺧﺘﻠﻔﺖ ﺍﻷﻣﺔ ﻓﻲ ﻭﻗﺖ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻭﻗﺖ ﻭﺟﻮﺑﻪ ﻫﻮ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻓﻘﻂ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻫﻮ ﺁﺧﺮ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ‬ ‫ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻮﺟﻮﺏ ﻣﺘﻌﻠﻖ ﺑﺠﻤﻴﻊ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻭﻗﺖ‬ ‫ﺃﺩﺍﺀ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ ، 5‬ﻭﻗﺎﻝ ﻋﻘﺐ ﺫﻛﺮﻩ‪ :‬ﻭﺍﻓﻘﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺟﻤﻬﻮﺭ ﻣﺨﺎﻟﻔﻴﻨﺎ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺍﻟﻮﺟﻮﺏ ﻣﺘﻌﻠﻖ ﺑﺠﻤﻴﻊ ﺍﻟﻮﻗﺖ ﻫﻮ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ ﻣﺨ ‪‬ﻴﺮ ﺑﻴﻦ ﺍﻟﻔﻌﻞ‬ ‫ﻭﺍﻟﺘﺮﻙ ﻓﻲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻭﻭﺳﻄﻪ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﺍﻟﻮﻗﺖ ﺇﻻ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺴﻊ‬ ‫ﻗﻄﻌﺎ)‪.(٢‬‬ ‫ﺍﻟﻔﻌﻞ ﻳﺘﻌﻴﻦ ﺍﻷﺩﺍﺀ ﻛﻴﻼ ﻳﻔﻮﺕ ﺍﻟﻔﺮﺽ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻔﻮﻳﺖ ﺑﻐﻴﺮ ﻋﺬﺭ ﺣﺮﺍﻡ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٤٠/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٤٠/١‬ ‪.١٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪62‬‬ ‫‪ ٨٠‬اﻷ& ا‪ &48) p,‬ا ﱠ‪(|> 4‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻏﻴﺮ ﻣﻘﻴﺪ ﺑﻮﻗﺖ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﺑﻌﺪﻩ ﻗﻀﺎﺀ ﻻ ﺃﺩﺍﺀ‪ ،‬ﻓﺬﻟﻚ ﺍﻷﻣﺮ‬ ‫ﺗﺮﺍﺧﻴﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻔﻮﺭ ﻫﻨﺎ‪ :‬ﻫﻮ ﺗﻌﺠﻴﻞ ﺇﻧﻔﺎﺫ ﺍﻟﻮﺍﺟﺐ‬ ‫‬‫ﻓﻮﺭﺍ ﻭﻻ‬ ‫ﺃﻣﺮ ﻻ ﻳﻘﺘﻀﻲ ‬ ‫ﺑﺤﻴﺚ ﻳﻠﺤﻖ ﻣﻦ ﺁﺧﺮﻩ ﺍﻟﺬﻡ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﺮﺍﺧﻲ ﻣﺎ ﻳﻘﺎﺑﻞ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ﻋﻦ ﺍﻟﻘﻴﺪ ﺑﺎﻟﻮﻗﺖ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻮﺭ ﻓﻴﺠﺐ ﺍﻻﻣﺘﺜﺎﻝ‬ ‫ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ ﻭﻳﻌﺼﻲ ﺑﺎﻟﺘﺄﺧﻴﺮ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﻛﺜﻴﺮ ﻣﻦ ﻓﻘﻬﺎﺀ ﻗﻮﻣﻨﺎ‬ ‫ﻭﻛﺜﻴﺮ ﻣﻦ ﻣﺘﻜﻠﻤﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﺑﻦ ﺑﺮﻛﺔ ﺣﻴﺚ ﺃﻭﺟﺐ ﺗﻌﺠﻴﻞ ﺍﻟﺤﺞ‬ ‫ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻳﻘﺘﻀﻲ ﺍﻟﻔﻮﺭ ﺇﻣﺎ ﺍﻟﻔﻌﻞ ﻓﻲ ﺍﻟﺤﺎﻝ‪،‬‬ ‫ﺃﻭ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ ﻓﻲ ﺛﺎﻧﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺗﻮﻗﻒ ﺍﻟﺠﻮﻳﻨﻲ ﻟﻜﻦ ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﺑﺎﺩﺭ ﻓﻘﺪ ﺍﻣﺘﺜﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﻮﻗﻒ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺑﺎﺩﺭ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﺍﻣﺘﺜﻞ؛ ﻟﺠﻮﺍﺯ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺍﻟﺘﺮﺍﺧﻲ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻮﺿﻮﻉ ﻟﻠﺘﺮﺍﺧﻲ؛ ﺃﻱ‪ :‬ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ ﻏﻴﺮ ﻣﺨﺼﺺ ﺑﻮﻗﺖ‬ ‫ﺩﻭﻥ ﻭﻗﺖ‪ ،‬ﻭ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺃﺑﻲ ﻫﺎﺷﻢ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ‬ ‫‬ ‫ﻣﻜﻠﻔﺎ ﺑﻤﺎ ﻫﻮ ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﻟﻨﺎ‪.‬‬ ‫ﺃﺭﺍﺩ ﺍﻟﺤﻜﻴﻢ ﻭﻗ ﺘﺎ ﺑ ‪‬ﻴﻨﻪ ﻭﺇﻻ ﻛﺎﻥ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻠﺘﺮﺍﺧﻲ ﻻﻟﺘﺤﻖ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻨﻔﻞ؛ ﻷﻧﻪ ﻻ ﻳﺴﺘﺤﻖ‬ ‫ﺍﻟﺬﻡ ﺑﺎﻹﺧﻼﻝ ﺑﻪ ﻓﻲ ﻛﻞ ﻭﻗﺖ ﺣﺘﻰ ﻳﻨﻘﻀﻲ ﻋﻤﺮ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﺇﺫ ﻻ ﻭﻗﺖ ﺃﺧﺺ‬ ‫ﻣﻦ ﺁﺧﺮ‪ ،‬ﻓﻴﻠﺤﻖ ﺑﺎﻟﻨﻮﺍﻓﻞ‪.‬‬ ‫ﻭﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺑﺄﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﺇﻧﻤﺎ ﻳﺼﺢ ﺗﺄﺧﻴﺮﻩ ﻣﺎ ﺩﺍﻡ ﻓﻲ‬ ‫ﺍﻟﻌﻤﺮ ﻣﻬﻞ‪ ،‬ﻭﻳﺘﻌﻴﻦ ﻓﻌﻠﻪ ﺁﺧﺮ ﺍﻟﻌﻤﺮ‪ ،‬ﻓﺈﻥ ﻇﻬﺮﺕ ﻟﻪ ﺃﺳﺒﺎﺏ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﺃﻭ ﻇﻦ‬ ‫ﺁﺛﻤﺎ‪ ،‬ﻭﺍﻟﻨﻮﺍﻓﻞ ﻟﻴﺴﺖ‬ ‫ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻀﻴﻊ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﺍﺳﺘﺤﻖ ﺍﻟﺬﻡ ﺑﺬﻟﻚ‪ ،‬ﻭﺻﺎﺭ ﺑﻪ ‬ ‫ﺁﺛﻤﺎ)‪.(١‬‬ ‫ﻛﺬﻟﻚ؛ ﻓﺈﻧﻬﺎ ﻻ ﻳﺄﺗﻲ ﻋﻠﻴﻬﺎ ﺣﺎﻝ ﻳﺼﻴﺮ ﺗﺎﺭﻛﻬﺎ ﻓﻴﻪ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٤٧/١‬ ‪.١٤٩‬‬ ‫‪63‬‬‫ﺍﻷﻣﺮ‬ ‫ﻓﺎﻟﻔﺮﺽ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻤﻮﺳﻊ ﻭﻗﺘﻪ ﺇﺫﺍ ﻓﻌﻞ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﺟﺰﺃ ﺑﺈﺟﻤﺎﻉ ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺣﻴﻦ ﻭﺟﻮﺑﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺠﺐ ﻓﻲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻓﺼﺎﺭ ﺁﺧﺮ ﺍﻟﻮﻗﺖ‬ ‫ﻭﺗﻤﻴﻴﺰﺍ ﻟﻪ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﻮﻥ‪ :‬ﺁﺧﺮ ﺃﻭﻗﺎﺗﻪ ﻫﻮ ﻭﻗﺖ‬ ‫‬‫ﺗﻮﻗﻴ ﺘﺎ ﻟﻸﺩﺍﺀ‬ ‫ﻭﺍﺟﺒﺎ ﻭﺍﻟﺼﺤﻴﺢ‬ ‫‬‫ﺍﻟﻮﺟﻮﺏ ﻓﺈﻥ ﻓﻌﻞ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻓﻌﻞ ﻧﻔﻼ‪ ،‬ﻭﻓﻲ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻮﻗﺖ‬ ‫ﺃﻥ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﻟﻰ ﺁﺧﺮﻩ ﻫﻮ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻭﻫﻮ ﻭﻗﺖ ﺍﻷﺩﺍﺀ ﻻ ﻭﻗﺖ‬ ‫ﺍﻟﻘﻀﺎﺀ)‪.(١‬‬ ‫‪ ٨١‬اﻷ& ا ﱠ‪ 4‬ر‬ ‫ﻣﻘﻴﺪﺍ ﺑﻌﺪﺩ ﻛﺼ ‪‬ﻞ ﺭﻛﻌﺔ‪ ،‬ﺃﻭ ﺻ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺃﻭ ﺻ ‪‬ﻞ ﺛﻼﺙ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ‬ ‫ﺩﺍﺋﻤﺎ ﺃﻭ ﻧﺤﻮ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ‬ ‫ﻣﻘﻴﺪﺍ ﺑﺘﺄﻳﻴﺪ ﻧﺤﻮ‪ :‬ﺻﻮﻣﻮﺍ ‬ ‫ﺭﻛﻌﺎﺕ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺎﻋﺘﺒﺮ ﺫﻟﻚ ﺍﻟﻘﻴﺪ ﺍﻟﺬﻱ ﻗﻴﺪ ﺑﻪ ﺍﻷﻣﺮ ﻣﻦ ﻋﺪﺩ ﺃﻭ ﺗﺄﻳﻴﺪ‪ ،‬ﻭﺍﺣﻜﻢ ﻋﻠﻰ‬ ‫ﺍﻷﻣﺮ ﺑﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺫﻟﻚ ﺍﻟﻘﻴﺪ‪ ،‬ﻓﻴﺤﻜﻢ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺻ ‪‬ﻞ ﺭﻛﻌﺔ‪ ،‬ﺑﺄﻥ ﺍﻟﻤﺄﻣﻮﺭ‬ ‫ﺑﻪ ﺇﻧﻤﺎ ﻫﻮ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ‪ :‬ﺻ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ ﺃﻭ ﺛﻼﺙ ﺭﻛﻌﺎﺕ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻛﺜﺮ ﺍﻟﻌﺪﺩ ﺃﻭ ﻗﻞ‪ ،‬ﻓﻴﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺩﺍﺋﻤﺎ‪ ،‬ﺑﺄﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ‬ ‫ﻳﺤﻜﻢ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺻﻮﻣﻮﺍ ‬ ‫ﺩﻭﺍﻡ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻤﻘﻴﺪ ﺑﻜﻮﻧﻪ ﺇﻟﻰ ﻏﺎﻳﺔ ﻧﺤﻮ‪:‬‬ ‫﴿ ‪] ﴾ T S R Q P‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٧ :‬ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺪﻭﺍﻡ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺗﻠﻚ‬ ‫ﺍﻟﻤﺪﺓ ﺇﻟﻰ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺘﻲ ﻗﻴﺪ ﺑﻬﺎ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﺪ ﺍﻟﻌﺪﺩﻱ‬ ‫ﻭﺍﻷﺑﺪﻱ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻘﻴﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻭﺿﻊ ﺍﻷﻣﺮ‬ ‫ﻭﻣﻨﻬﺎﺝ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﻤﻘﻴﺪ ﺑﺎﻟﻌﺪﺩ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻭﻓﻲ ﺍﻷﻣﺮ ﺍﻟﻤﻘﻴﺪ‬ ‫ﺑﺎﻷﺑﺪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٦/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٠/١‬ ‪.١٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪64‬‬ ‫‪ ٨٢‬اﻷ& ا‪&Q 4‬ط أو ‪.‬‬ ‫ﺇﺫﺍ ﻋﻠﻖ ﺍﻷﻣﺮ ﺑﺸﺮﻁ ﺃﻭ ﺻﻔﺔ ﻓﺈﻧﻪ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻳﻘﺘﻀﻲ ﺍﻟﺘﻜﺮﺍﺭ ﻛﻘﻮﻟﻚ‪ :‬ﺍﺧﺮﺝ ﺇﻥ ﺷﺌﺖ ﺃﻭ ﺇﻥ ﺷﺎﺀ ﻓﻼﻥ ﻭﺇﺫﺍ ﺣﺎﻧﺖ‬ ‫ﺍﻟﻈﻬﻴﺮﺓ ﻓﺼﻞ ﺃﻭ ﺍﺧﺮﺝ ﺇﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ)‪.(١‬‬ ‫ﺇﺫﺍ ﻋﻠﻖ ﺍﻷﻣﺮ ﻋﻠﻰ ﻭﺻﻒ ﺍﻋﺘﺒﺮ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻋﻠﻖ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺍﻟﻤﺆﺛﺮﺓ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﻷﻣﺮ ﻳﺘﻜﺮﺭ ﺑﺘﻜﺮﺭﻫﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪7 6 5 4 3 2 1 0 / ﴿ :‬‬ ‫ﺮﻑ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﻗﺪ ﺍﻗﺘﻀﻰ ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ ﺍﻟﻤﻌﻠﻖ‬‫‪] ﴾ < ; : 98‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٨ :‬ﻓﺈﻥ ﻋ ‬ ‫ﺑﻨﺤﻮ ﻣﺎ ﺫﻛﺮ ﻓﻲ ﺍﻵﻳﺘﻴﻦ‪ ،‬ﻟﻘﻴﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻃﻠﺐ ﺗﻜﺮﺍﺭﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‬ ‫ﺗﻜﺮﺍﺭﺍ ﺇﻻ ﺑﺪﻟﻴﻞ ﺁﺧﺮ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻜﺮﺍﺭ‪،‬‬ ‫‬‫ﺍﻟﻐﻴﺮ ﺛﺎﺑﺘﺔ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻓﻼ ﻳﻔﻴﺪ ﺍﻷﻣﺮ ﺍﻟﻤﻌﻠﻖ ﺑﻬﺎ‬ ‫ﻣﺮﻛﻮﺯﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺞ‬ ‫‬‫ﺭﺍﻛﺒﺎ‪ ،‬ﻭﺍﺻﻌﺪ ﺍﻟﺴﻄﺢ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻠﻢ‬ ‫ﻭﺫﻟﻚ ﻧﺤﻮ‪ :‬ﺣﺞ ﺑﻴﺖ ﺍﷲ ‬ ‫ﻻ ﻳﺘﻜﺮﺭ ﺑﺘﻜﺮﺭ ﺍﻟﺮﻛﻮﺏ‪ ،‬ﻭﺻﻌﻮﺩ ﺍﻟﺴﻄﺢ ﻻ ﻳﺘﻜﺮﺭ ﺑﺘﻜﺮﺭ ﺭﻛﻮﺯ ﺍﻟﺴﻠﻢ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻰ ﺻﻔﺔ ﺛﺎﺑﺘﺔ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻓﻼ ﺧﻼﻑ ﻓﻴﻪ ﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻤﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﻏﻴﺮ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺘﻜﺮﺭ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺍﻟﺒﺪﺭ ‪ 5‬ﻭﻗﺎﻝ ﺍﻹﺳﻔﺮﺍﻳﻴﻨﻲ‪ :‬ﺑﻞ ﻳﺠﺐ ﺗﻜﺮﺭﻩ‪ ،‬ﻭﺣﺠﺘﻪ ﻓﻲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪$ ﴿ :‬‬ ‫‪] ﴾ ) ( ' & %‬ﺍﻟﻤﺎﺋﺪﺓ‪.(٢)[٦ :‬‬ ‫‪ ٨٣‬اﻷ& ا‪p,‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ﻫﻞ ﻫﻮ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ ﺃﻡ ﻫﻮ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻓﻔﻴﻪ ﺟﻮﺍﺑﺎﻥ‪،‬‬ ‫ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻘﻮﻝ ﺑﺎﻟﺘﺮﺍﺧﻲ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٥/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٢/١‬ ‪.١٥٣‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٦/١‬‬ ‫‪65‬‬‫ﺍﻷﻣﺮ‬ ‫ﻓﺈﺫﺍ ﺗﺠﺮﺩ ﺍﻷﻣﺮ ﻋﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﺩﻝ ﻋﻠﻰ ﻃﻠﺐ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ‬ ‫ﻣﺘﻜﺮﺭﺍ‪ ،‬ﻭﻻ ﻋﻠﻰ‬ ‫‬‫ﺑﻪ‪ ،‬ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﻃﻠﺐ ﺇﻳﻘﺎﻋﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻃﻠﺒﻪ‬ ‫ﻓﻮﺭﺍ؛ ﺃﻱ‪ :‬ﻓﻲ ﺃﻗﺮﺏ ﻣﺎ ﻳﻤﻜﻦ ﻣﻦ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻃﻠﺐ ﺇﻳﻘﺎﻋﻪ‬ ‫ﻃﻠﺐ ﺇﻳﻘﺎﻋﻪ ‬ ‫ﻣﺘﺮﺍﺧﻴﺎ؛ ﺃﻱ‪ :‬ﻓﻲ ﺃﻱ ﻭﻗﺖ ﻳﻜﻮﻥ‪ ،‬ﻟﻜﻦ ﻳﺪﻝ ﻋﻠﻰ ﻃﻠﺐ ﺣﻘﻴﻘﺔ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‬ ‫‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﻧﻤﺎ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﺍﺣﺘﺞ ﺍﻟﺒﺪﺭ‬ ‫ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﻤﺠﺮﺩ ﻋﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﻘﺮﺍﺋﻦ ﻻ ﻳﺪﻝ ﺇﻻ ﻋﻠﻰ‬ ‫ﻃﻠﺐ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺑﺄﻥ ﻣﺪﻟﻮﻻﺕ ﺍﻟﻔﻌﻞ ﺃﺟﻨﺎﺱ‪ ،‬ﻭﺍﻷﺟﻨﺎﺱ ﻻ ﺗﺸﻌﺮ ﺑﺎﻟﻮﺣﺪﺓ ﻭﻻ‬ ‫ﺑﺎﻟﻜﺜﺮﺓ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻟﻢ ﺗﺜ ‪‬ﻦ ﻭﻟﻢ ﺗﺠﻤﻊ‪ ،‬ﻭﺣﺴﻦ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‬ ‫ﺑﻠﻔﻆ ﻭﺍﺣﺪ‪.‬‬ ‫ﻋﻮﻝ ﻋﻠﻴﻪ ﺍﻟﻤﺼﻨﻒ ﻛﺎﻟﺒﺪﺭ ﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺬﻱ ‪‬‬ ‫ﻣﻘﺘﻀﻴﺎ ﻟﻠﻔﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺇﻧﻪ ﻣﻘﺘﺾ‬ ‫‬‫ﺑﻌﻀﺎ ﺟﻌﻠﻪ‬ ‫ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ‬ ‫ﻟﻠﺘﺮﺍﺧﻲ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺃﺧﺮ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‬ ‫ﻣﻤﺘﺜﻼ ﻟﻔﻌﻠﻪ ﻣﺎ ﺃﻣﺮ‬‫‬ ‫ﻣﻤﺘﺜﻼ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﺪ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻤﺮﺓ ﺇﺫ ﺑﻬﺎ ﻳﻌﺪ‬ ‫ﺑﻪ ﻻ ﻻﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻜﺮﺍﺭ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﻗﻒ ﻋﻦ ﻛﻮﻥ ﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺍﻟﻤﺮﺓ ﺃﻭ ﺍﻟﺘﻜﺮﺍﺭ؛ ﻷﻧﻪ ﻟﻮ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻮﺟﺐ‬ ‫‬‫ﺛﺒﺖ ﻟﻠﻤﺮﺓ ﺃﻭ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻟﺜﺒﺖ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ‬ ‫ﺍﻟﻮﻗﻒ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺪﻻﻟﺔ ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﻭﺿﻊ ﻟﻄﻠﺐ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺠﺮﺩﺓ ﻋﻦ ﺍﻻﺗﺼﺎﻑ‬ ‫ﺑﺎﻟﻤﺮﺓ ﺃﻭ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺜﺒﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺪﻟﻴﻞ ﺁﺧﺮ‪ ،‬ﻓﻮﺟﺐ ﻋﻨﺪ ﻋﺪﻡ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﺣﻤﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻓﺎﻧﺘﻔﻰ ﺍﻟﺘﻮﻗﻒ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٥/١‬ ‪.١٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪66‬‬ ‫‪> A ٨٤‬ل ">‪ A $‬دﻻ‪ .‬اﻷ& ا‪p,‬‬ ‫ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺨﻄﺎﺏ ﺇﺫﺍ ﻭﺭﺩ ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ ﺃﻥ ﻋﻠﻴﻨﺎ ﺍﻟﺘﻮﻗﻒ ﻟﻤﺎ ﻳﺤﺘﻤﻞ‬ ‫ﻣﻦ ﺍﻟﺤﻜﻢ؛ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺃﻣﺮ ﺃﻭ ﻧﻬﻲ ﺃﻭ ﻧﺪﺏ ﺃﻭ ﺗﺨﻴﻴﺮ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺨﻄﺎﺏ ﺇﺫﺍ ﻭﺭﺩ ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ‪ :‬ﻳﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﻭﺭﻭﺩﻩ‪ ،‬ﻟﻢ‬ ‫ﺗﻜﻦ ﻓﻲ ﻭﺭﻭﺩﻩ ﻓﺎﺋﺪﺓ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺷﻴﻮﺥ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﺍﻷﺷﺒﻪ ﺑﺄﺻﻮﻝ ﺃﺋﻤﺘﻬﻢ‪ ،‬ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ‬ ‫ﻭﺭﺩ ﺑﻔﻌﻞ ﻗﺪ ﺧﺺ ﺑﻮﻗﺖ؛ ﻓﻠﻠﻤﺄﻣﻮﺭ ﺑﻪ ﺇﻳﻘﺎﻋﻪ ﻓﻲ ﺃﻭﻟﻪ‪ ،‬ﺃﻭ ﺃﻭﺳﻄﻪ‪ ،‬ﺃﻭ ﺁﺧﺮﻩ‪،‬‬ ‫ﻭﺗﻌﺠﻴﻞ ﺍﻟﻔﻌﻞ ﻓﻲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺃﻓﻀﻞ؛ ﻭﺇﺫﺍ ﻭﺭﺩ ﺍﻷﻣﺮ ﺑﻔﻌﻞ ﻏﻴﺮ ﻣﺨﺼﻮﺹ‬ ‫ﺑﻮﻗﺖﻓﺈﻥ ﺗﺄﺧﻴﺮﻩ ﺟﺎﺋﺰ ﻋﻨﺪﻫﻢ ﺇﻟﻰ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ‪ :‬ﺃﻧﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﻜﻦ ﻣﺤﺼﻮﺭﺍ ﺑﻮﻗﺖ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺗﻌﺠﻴﻠﻪ ﺃﻭﻝ ﺃﻭﻗﺎﺕ ﺍﻹﻣﻜﺎﻥ)‪.(١‬‬ ‫‪ ٨٥‬ا‪,O‬ب ا‪ p,‬وا‪4‬‬ ‫ﺍﻟﺨﻄﺎﺏ ﺇﺫﺍ ﻭﺭﺩ ﻣﻄﻠﻘﺎ ﻭﻇﺎﻫﺮﻩ ﺧﻄﺎﺏ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﻋﻠﻰ ﺇﻃﻼﻗﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻣﻘﻴﺪﺍ ﻓﻬﻮ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻓﻼﻥ ﻛﺎﻓﺮ‪ ،‬ﻛﺎﻥ ﻇﺎﻫﺮﻩ‬ ‫ﻭﺭﺩ ‬ ‫ﺃﻧﻪ ﻛﺎﻓﺮ ﺑﺎﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺍﻟﻄﺎﻏﻮﺕ‪ .‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ‪ :‬ﻓﻼﻥ‬ ‫ﻣﺆﻣﻦ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺍﻟﻘﺎﺋﻞ ﺃﻧﻪ ﻣﺆﻣﻦ‬ ‫ﺑﺎﻟﻄﺎﻏﻮﺕ)‪.(٢‬‬ ‫‪%  ٨٦‬ل ‪ 4‬اﻷ& ا" ا ‬ ‫ﻳﺪﻝ ﺍﻷﻣﺮ ﺩﻻﻟﺔ ﺍﻟﺘﺰﺍﻡ ﻋﻠﻰ ﺃﻥ ﻓﺎﻋﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﻣﻤﺘﺜﻼ‪ ،‬ﻭﻳﺘﺤﻘﻖ ﺑﻔﻌﻠﻪ ﺫﻟﻚ ﺃﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ‬‫‬‫ﻭﻳﻜﻮﻥ ﺑﻪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٠٢/١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٨٧/١‬ ‪.٨٨‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٩٩/١‬‬ ‫‪67‬‬‫ﺍﻷﻣﺮ‬ ‫ﺧﺎﻟﻴﺎ ﻣﻨﻬﺎ‪،‬‬ ‫‬‫ﻣﻘﻴﺪﺍ ﺑﺄﺣﺪ ﺍﻟﻘﻴﻮﺩ ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﺃﻭ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﻛﺎﻥ ﺍﻷﻣﺮ ‬ ‫ﻷﻥ ﺍﻹﺟﺰﺍﺀ ﺇﻧﻤﺎ ﻫﻮ ﺛﻤﺮﺓ ﺍﻷﻣﺮ ﻭﻧﺘﻴﺠﺘﻪ‪ ،‬ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﻣﻄﻠﻘﺎ ﺃﻭ‬ ‫ﻣﻘﻴﺪﺍ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ‪ 5‬ﻭﻗﺎﻝ ﺑﻌﺪﻩ‪ :‬ﻭﻫﻮ‬ ‫‬ ‫ﻣﺒﻨﻲ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﻀﺎﺀ ﺑﺄﻣﺮ ﻣﺠﺪﺩ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺮ‬ ‫ﻳﺴﺘﻠﺰﻡ ﺳﻘﻮﻁ ﺍﻟﻘﻀﺎﺀ ﻣﺒﻨﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﺑﺄﻣﺮ ﺛﺎﻥ ﻫﻮ ﻏﻴﺮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫ﻭﺟﺐ ﺑﻪ ﺍﻷﺩﺍﺀ‪.‬‬ ‫ﻧﻈﺮﺍ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﻣﺘﺄﻣﻞ‪ ،‬ﻭﻭﺟﻬﺘﻪ‪ :‬ﺃﻥ ﺍﻟﻘﻮﻝ‬ ‫ﺇﻥ ﻓﻲ ﻛﻮﻧﻪ ﻣﺒﻨ ‪‬ﻴﺎ ﻋﻠﻰ ﺫﻟﻚ ‬ ‫ﺑﺄﻥ ﺍﻷﻣﺮ ﻳﺴﺘﻠﺰﻡ ﺳﻘﻮﻁ ﺍﻟﻘﻀﺎﺀ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﻣﺘﺜﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻣﻨﻪ‪ ،‬ﻋﻠﻢ ﺑﺬﻟﻚ ﺍﻻﻣﺘﺜﺎﻝ ﺃﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻌﺪﻩ ﻗﻀﺎﺀ‪ ،‬ﻭﺃﻥ ﻭﺟﻮﺏ‬ ‫ﺍﻟﻘﻀﺎﺀ ﺇﻧﻤﺎ ﻫﻮ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﻋﺪﻡ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺪﻡ ﺍﻻﻣﺘﺜﺎﻝ‬ ‫ﺑﻌﺬﺭ ﺃﻭ ﺑﻐﻴﺮ ﻋﺬﺭ‪ ،‬ﻓﻮﺟﻮﺏ ﺍﻟﻘﻀﺎﺀ ﺇﻧﻤﺎ ﻫﻮ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﻴﻦ‬ ‫ﺑﺄﻧﻪ ﻭﺟﺐ ﺑﺄﻣﺮ ﺛﺎﻥ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺄﻥ ﻭﺟﻮﺑﻪ ﺑﺎﻷﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﻓﺄﻣﺎ ﻭﺟﻪ ﺗﺮﺗﺐ‬ ‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻭﺟﺐ ﺑﺎﻷﻣﺮ ﺍﻷﻭﻝ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺎ ﻭﺟﻪ ﺗﺮﺗﺒﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺄﻧﻪ ﻭﺟﺐ ﺑﺄﻣﺮ ﺛﺎﻥ‪ ،‬ﻓﻬﻮ ﺃﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺄﻥ ﺍﻟﻘﻀﺎﺀ ﻭﺟﺐ ﺑﺄﻣﺮ ﺛﺎﻥﻣﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ‬ ‫ﺍﺳﺘﺪﺭﺍﻛﺎ ﻟﻤﺎ ﻓﺎﺕ ﺃﻭ ﻓ ‪‬ﻮﺕ‬ ‫‬‫ﺍﻟﻘﻀﺎﺀ ﺇﻧﻤﺎ ﻫﻮ ﻓﻌﻞ ﺍﻟﻔﺮﺽ ﺑﻌﺪ ﻭﻗﺘﻪ ﺍﻟﻤﻘﺪﺭ ﻟﻪ‬ ‫ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﻔﺎﺋﺖ ﺃﻭ ﺍﻟﻤﻔﻮﺕ ﺳﺒﺐ ﻟﻮﺟﻮﺏ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻘﻀﺎﺀ ﺑﺄﻣﺮ ﺛﺎﻥ )‪.(١‬‬ ‫‪ ٨٧‬اﻹ‪ N‬اء‬ ‫ﻫﻮ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻋﻬﺪﺓ ﺍﻷﻣﺮ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺳﻘﻮﻁ ﺍﻷﻣﺮ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ‬ ‫ﻣﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺇﻥ ﺍﻹﺟﺰﺍﺀ ﻫﻮ ﺍﻻﻣﺘﺜﺎﻝ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٨/١‬ ‪.١٥٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪68‬‬ ‫ه؟‬‫‪ H~ ٨٨‬اﻷ& ‪Q‬ء @ ‪A‬‬ ‫ﻻ ﻳﺪﻝ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻓﻼ‬ ‫ﻧﻬﻴﺎ ﻋﻦ ﺿﺪﻩ ﺧﻼﻓﺎ ﻟﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻗﻮﻡ ﻣﻨﻬﻢ ﺍﻟﺒﺎﻗﻼﻧﻲ ﻣﻦ‬ ‫ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ‬ ‫ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪ :‬ﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪﻩ ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ‪ ،‬ﻓﻌﻨﺪ ﻫﺆﻻﺀ ﺃﻥ‬ ‫ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﻢ‪ ،‬ﺩﺍﻝ ﺑﻄﺮﻳﻖ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻤﻄﺎﺑﻘﺔ ﻋﻠﻰ ﺷﻴﺌﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻃﻠﺐ ﺍﻟﻘﻴﺎﻡ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻃﻠﺐ ﺗﺮﻙ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﺇﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪﻩ‬ ‫ﺩﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ‪ ،‬ﻓﻌﻨﺪ ﻫﺆﻻﺀ‪ :‬ﺃﻥ ﻃﻠﺐ ﺗﺮﻙ ﺍﻟﻘﻌﻮﺩ ﺟﺰﺀ ﻣﻦ ﻣﺪﻟﻮﻝ ﻗﻮﻟﻚ‪ :‬ﻗﻢ‪،‬‬ ‫ﻣﻌﺎ ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ‪ ،‬ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺠﺰﺀ ﺍﻵﺧﺮ ﻫﻮ ﻃﻠﺐ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻓﺪﻻﻟﺘﻪ ﻋﻠﻴﻬﻤﺎ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺩﻻﻟﺔ ﺗﻀﻤﻦ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪﻩ ﺩﻻﻟﺔ ﺍﻟﺘﺰﺍﻡ‪،‬‬ ‫ﻓﻌﻨﺪ ﻫﺆﻻﺀ ﺃﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﻢ‪ ،‬ﺩﺍﻝ ﺑﻄﺮﻳﻖ ﺍﻟﻤﻄﺎﺑﻘﺔ ﻋﻠﻰ ﻃﻠﺐ ﺇﻳﻘﺎﻉ ﺍﻟﻘﻴﺎﻡ ﻧﻔﺴﻪ‬ ‫ﻻ ﻏﻴﺮ‪ ،‬ﻟﻜﻦ ﻃﻠﺐ ﺇﻳﻘﺎﻉ ﺍﻟﻘﻴﺎﻡ ﻣﺴﺘﻠﺰﻡ ﻟﻄﻠﺐ ﺗﺮﻙ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﻭﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﻓﻲ »ﻣﺨﺘﺼﺮﻩ«‪ ،‬ﻭﺣﻤﻞ ﻋﻠﻴﻪ‬ ‫ﻛﻼﻡ ﺍﻹﻣﺎﻣﻴﻦ‪ :‬ﺃﺑﻲ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻲ ﻳﻌﻘﻮﺏ ﺻﺎﺣﺐ »ﺍﻟﻌﺪﻝ« ﻭﻫﻤﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ﻭﺫﻫﺐ ﻗﻮﻡ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪﻩ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ‬ ‫ﻣﻮﺿﻊ ﺍﻹﻳﺠﺎﺏ ﺩﻭﻥ ﺍﻟﻨﺪﺏ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﺪﺭ ﻓﻲ »ﺷﺮﺡ ﻣﺨﺘﺼﺮﻩ«‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﻣﻦ ﻛﻼﻣﻪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ ﺃﺑﻲ ﺍﻟﺮﺑﻴﻊ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٦٣/١‬ ‪.١٦٤‬‬ ‫‪69‬‬‫ﺍﻷﻣﺮ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻫﻞ ﻫﻮ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻷﻣﺮ‬ ‫ﺑﺎﻟﺸﻲﺀ ﻫﻮ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ‪ ،‬ﻭﻗﺼﺮﻭﻩ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ؛ ﻟﺌﻼ ﻳﻘﻊ ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪ‬ ‫ﺍﻷﻣﺮ ﺍﻟﻤﻨﺪﻭﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﻭﺟﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺍﻟﺸﻲﺀ ﻧﻬﻲ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻏﻴﺮ ﻭﺟﻪ ﺍﻷﻣﺮ ﺑﻪ)‪.(١‬‬ ‫‪ H~ ٨٩‬ا‪ A @I‬ا‪Q‬ء أ& ‪7‬ه؟‬ ‫ﺇﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺃﻣﺮﺍ ﺑﻀﺪﻩ‪،‬‬ ‫ﺍﻟﺸﻲﺀ‪ :‬ﻫﻞ ﻫﻮ ﺃﻣﺮ ﺑﻀﺪﻩ؟ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﻟﻴﺲ ‬ ‫ﻭﻓﺮﻗﻮﺍ ﺑﻴﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺑﻲ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻲ ﻳﻌﻘﻮﺏ‬ ‫ﺃﻳﻀﺎ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺒﺪﺭ ﻓﻲ »ﻣﺨﺘﺼﺮﻩ«‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻨﻬﻢ‬ ‫ﺻﺎﺣﺐ »ﺍﻟﻌﺪﻝ«‪ ،‬ﻭﻫﻮ ‬ ‫ﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﺃﻣﺮ ﺑﻀﺪﻩ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺤﺠﺞ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻥ ﺍﻟﻨﻬﻲ ﻫﻮ ﻃﻠﺐ ﺗﺮﻙ ﻓﻌﻞ‪ ،‬ﻭﺍﻟﺘﺮﻙ ﻫﻮ ﻓﻌﻞ ﺍﻟﻀﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻔﻌﻞ‬ ‫ﺃﻣﺮﺍ ﺑﻀﺪﻩ‪.‬‬ ‫‬ ‫ﻭﺍﺟﺒﺎ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ‬ ‫‬‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻧﺎ‬ ‫ﺃﻳﻀﺎ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻳﺴﺘﻠﺰﻡ ‬ ‫ﺗﺮﻙ ﻟﻠﻮﺍﻁ‪ ،‬ﻭﺍﻟﻌﻜﺲ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ‬ ‫ﺣﺘﻤﺎ؛ ﻟﻜﻮﻧﻬﺎ ﺗﺮﻙ ﻣﺤﻈﻮﺭ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ‬ ‫‬‫ﻣﺒﺎﺡ‪ ،‬ﺇﺫﺍ ﻛﻠﻬﺎ ﺣﻴﻨﺌﺬ ﻣﺄﻣﻮﺭ ﺑﻬﺎ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫‬ ‫ﻭﺃﻣﺎ ﻧﺤﻦﺍﻹﺑﺎﺿ ‪‬ﻴﺔﻓﻘﺪ ﻋﺮﻑ ﻣﺬﻫﺒﻨﺎ ﻓﻲ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻻ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪﻩ‪ ،‬ﻓﻴﺴﺘﻠﺰﻡ ﻗﻮﻟﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﻀﺪﻩ‪،‬‬ ‫ﻭﻫﻮ ﻻﺯﻡ ﺟﻠﻲ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٦/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٦٦/١‬ ‪.١٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪70‬‬ ‫‪ ٩٠‬اﻷ& ﻷ& ‪Q‬ء‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻷﻣﺮ ﺑﺸﻲﺀ ﻫﻞ ﻫﻮ ﺃﻣﺮ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ ﺃﻡ ﻻ؟ ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺃﻣﺮ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﻭﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﺄﻣﺮ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻷﺻﺢ؛ ﻷﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻭﺍﺿﺢ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺃﻣﺮﺍ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ؛ ﻟﻠﺰﻡ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﻠﺖ ﻷﺣﺪ‪ :‬ﻣﺮ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ‬ ‫ﻓﻼ ﻧﺎ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ‪ ،‬ﻭﻗﻠﺖ ﻟﻔﻼﻥ‪ :‬ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻧﺤﻦ ﻧﻘﻄﻊ ﺃﻧﻪ ﻻ ﺗﻨﺎﻗﺾ‬ ‫ﻫﻨﺎﻟﻚ‪.‬‬ ‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﺃﻣﺮ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻧﺒﻴﻪ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻻﻧﻘﻴﺎﺩ ﻭﺗﺮﻙ ﺍﻟﻌﻨﺎﺩ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﺑﺄﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﻭﺯﻳﺮﻩ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﺮﻋﻴﺔ ﺑﺸﻲﺀ‪ ،‬ﻟﻠﻘﻄﻊ ﺑﺄﻥ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﻣﺨﺎﻟﻒ ﻷﻣﺮ ﺍﷲ‪،‬‬ ‫ﻭﻛﺬﺍ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺼﺎﺩﺭ ﻋﻦ ﺃﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻬﻮ ﻣﺨﺎﻟﻒ ﻟﻠﺴﻠﻄﺎﻥ‪.‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﺇﻧﻤﺎ ﻭﺟﺐ ﺫﻟﻚ ﻟﻘﺮﻳﻨﺔ ﻻ ﻟﻸﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﻓﻲ ﺍﻷﻭﻝ‪ :‬ﻓﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ & % $ # " ! ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪N M L K J ﴿ ،[٨٠ :‬‬ ‫‪] ﴾ Q P O‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٧ :‬ﻭﻧﺤﻮﻫﻤﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﻓﻲ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻬﻮ ﺃﻥ ﻋﺎﺩﺓ ﺍﻟﻤﻠﻮﻙ ﺟﺮﺕ ﻓﻲ ﻣﺎ ﺑﻴﻨﻬﻢ ﺑﺠﻌﻞ‬ ‫ﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﺮﻋﺎﻳﺎ ﻓﻲ ﺃﻭﺍﻣﺮﻫﻢ؛ ﻭﻟﺬﺍ ﻳﻌﺎﻗﺒﻮﻥ ﻋﻠﻰ ﺗﺮﻙ ﺃﻣﺮ‬ ‫ﻭﺍﺳﻄﺘﻬﻢ‪ ،‬ﻭﻳﺤﺴﻨﻮﻥ ﺇﻟﻰ ﻣﻦ ﺗﺒﻊ ﺃﻣﺮﻫﺎ‪ ،‬ﻓﻌﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﺗﻠﻚ ﺍﻟﻮﺍﺳﻄﺔ‬ ‫ﻣﺒﻠﻎ ﻷﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﺎﻟﻤﺄﻣﻮﺭ ﺍﺑﺘﺪﺍﺀ ﻫﻢ ﺍﻟﺮﻋﻴﺔ ﻻ ﺍﻟﻮﺍﺳﻄﺔ‪ ،‬ﻭﺍﻟﻮﺍﺳﻄﺔ ﻓﻲ‬ ‫ﺗﺒﻠﻴﻎ ﺍﻷﻣﺮ ﻛﺄﺩﻟﺔ ﻟﻠﺸﻲﺀ‪ ،‬ﻭﻛﺎﻟﻜﺘﺎﺏ ﺍﻟﻤﺘﺮﺟﻢ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﺘﻜﺎﺗﺒﻴﻦ‪.‬‬ ‫ﺃﻣﺮﺍ ﺑﺬﻟﻚ‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻧﺎ ﻻ ﻧﻤﻨﻊ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ‬ ‫ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺩﻟﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﻤﻨﻊ ﺫﻟﻚ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﺍﺋﻦ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٧/١‬‬ ‫‪71‬‬‫ﺍﻷﻣﺮ‬ ‫‪&;' ٩١‬ار اﻷ& ~‪&;' 7"% H‬ار ا‪m‬ر ‬ ‫ﺍﻷﻣﺮ ﺇﺫﺍ ﺗﻜﺮﺭ ﻻ ﻳﻘﺘﻀﻲ ﺗﻜﺮﺍﺭ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻘﺘﻀﻲ ﺍﻟﺘﻜﺮﺍﺭ‬ ‫ﻭﺍﻷﻭﻝ ﺃﺻﺢ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬‬ ‫ﺇﻧﻪ ﻟﻴﺲ ﻓﻲ ﺗﻜﺮﺍﺭﻩ ﻓﺎﺋﺪﺓ ﻏﻴﺮ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﻧﻲ)‪.(١‬‬ ‫ﺇﺫﺍ ﺗﻜﺮﺭ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﺘﻔﻖ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻛﺼ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺻ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ‪،‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺨﺘﻠﻒ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻧﺤﻮ‪ :‬ﺻ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺻ ‪‬ﻞ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻓﻜﻼ ﺍﻷﻣﺮﻳﻦ ﻭﺍﺟﺐ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻖ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻓﻔﻲ ﻭﺟﻮﺑﻬﻤﺎ‬ ‫ﻣﻌﺎ ﻣﺬﺍﻫﺐ‪:‬‬ ‫‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻥ ﺍﻟﺜﺎﻧﻲ ﺗﺄﻛﻴﺪ ﻟﻪ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻭﺍﺟﺐ ﻓﻴﺠﺐ ﺍﻻﻣﺘﺜﺎﻝ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﻗﻒ ﻋﻦ ﺣﻤﻞ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﻋﻦ ﺣﻤﻠﻪ ﻋﻠﻰ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻻ ﻣﺮﺟﺢ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪،‬‬ ‫ﺍﻟﺘﺄﺳﻴﺲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ ﻳﺤﺘﻤﻠﻬﻤﺎ ‬ ‫ﻓﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﻋﻴﺪ ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ ﺑﺎﻟﻌﻄﻒ‪ ،‬ﻓﺎﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ ﻏﻴﺮ‬ ‫ﻣﻌﺎ؛ ﻟﻤﺎ ﺑﻴﻦ ﺍﻟﻤﺘﻌﺎﻃﻔﻴﻦ ﻣﻦ ﺍﻟﺘﻐﺎﻳﺮ‪ ،‬ﻭﻷﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻣﻊ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻓﻴﺠﺐ ﺍﻣﺘﺜﺎﻟﻬﻤﺎ ‬ ‫ﺍﻟﻌﻄﻒ ﺃﻣﺮ ﻟﻢ ﻳﻌﻬﺪ‪ ،‬ﻓﻮﺟﺐ ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺘﺄﺳﻴﺲ‪.‬‬ ‫ﻭﺍﻷﺿﻌﻒ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻻ ﻳﺘﻜﺮﺭ‬ ‫ﻣﻊ ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ‪ ،‬ﻭﺣﻤﻞ ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻟﻸﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻋﺘﻠﻮﺍ ﺑﺄﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺄﺳﻘﻄﻨﺎ‬ ‫ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴﺪ ﻣﺤﺘﻤﻞ‪ ،‬ﻭﺍﻟﺘﺄﺳﻴﺲ ﻣﺤﺘﻤﻞ ‬ ‫ﺍﻟﻮﺟﻮﺏ ﺑﺎﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻻﺳﺘﺼﺤﺎﺏ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﺤﻤﻠﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪72‬‬ ‫ﻭﺣﺎﺻﻞ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‪ :‬ﺃﻥ ﺣﻜﻢ ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﻮﺟﻮﺏ ﺣﻘﻴﻘﺔ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ‬ ‫ﻣﻜﺮﺭﺍ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ‬ ‫‬‫ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻻ ﻳﻔﺎﺭﻗﻪ‪ ،‬ﻛﺎﻥ ﻣﻔﺮ ﺩﺍ ﺃﻭ‬ ‫ﻟﻐﻴﺮ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﺍﻟﺤﺎﻟﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ؛ ﺇﺫ ﻟﻴﺲ ﺗﻜﺮﺍﺭﻩ ‬ ‫ﺩﻟﻴﻼ‬ ‫ﻋﻠﻰ ﺍﻧﺘﻘﺎﻟﻪ ﻋﻦ ﺣﻜﻤﻪ ﺍﻷﺻﻠﻲ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺘﻜﺮﺍﺭ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺎﻟﺘﺄﻛﻴﺪ‬ ‫‬‫‬ ‫ﻣﺤﺘﻤﻼ ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻓﻬﻮ ﺍﺣﺘﻤﺎﻝ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﺗﺘﺮﻙ ﺍﻟﺤﻘﺎﺋﻖ ﻷﺟﻠﻪ‪،‬‬ ‫ﺯﻳﺪﺍ ﺑﻠﻔﻈﻪ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ‬ ‫ﺍﻟﻠﻔﻈﻲ ﻗﻠﻴﻞ ﺍﻟﺪﻭﺭﺍﻥ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻘﻠﻤﺎ ﻳﺆﻛﺪﻭﻥ ‬ ‫ﺗﺄﻛﻴﺪﻩ ﺃﻛﺪﻭﻩ ﺑﺎﻟﻨﻔﺲ ﺃﻭ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﺑﻘﻠﺔ ﺩﻭﺭﺍﻧﻪ ﻓﻲ ﺃﻟﺴﻨﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻳﻐﻠﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻈﻦ ﺃﻧﻪ ﻏﻴﺮ ﻣﺮﺍﺩ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺑﻴﻦ ﺍﻷﻣﺮﻳﻦ ﻋﻄﻒ ﻧﺤﻮ‪ :‬ﺻ ‪‬ﻞ ﺭﻛﻌﺘﻴﻦ ﻭﺻ ‪‬ﻞ‬ ‫‬ ‫ﺿﻌﻔﺎ ﻓﻮﻕ ﺿﻌﻔﻪ ﺍﻷﻭﻝ؛ ﻷﻥ ﻣﺎ ﺑﻌﺪ‬‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺍﺯﺩﺍﺩ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‬ ‫ﺍﻟﻌﺎﻃﻒ ﻣﻐﺎﻳﺮ ﻟﻤﺎ ﻗﺒﻠﻪ)‪.(١‬‬ ‫‪ ٩٢‬اﻷ& ‪ H‬ﻻ ‪&;' hN%‬اره‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﻃﺮﻳﻖ ﺃﻧﺲ ﺻﻠﻰ ﺍﻟﻈﻬﺮ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﺟﻠﺲ ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫»ﺳﻠﻮﻧﻲ ﻋﻤﺎ ﺷﺌﺘﻢ ﻭﻻ ﻳﺴﺄﻟﻨﻲ ﺍﻟﻴﻮﻡ ﺃﺣﺪ ﻣﻨﻜﻢ ﻋﻦ ﺷﻲﺀ ﺇﻻ ﺃﺧﺒﺮﺗﻪ؛ ﻓﻘﺎﻡ‬ ‫ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺍﻟﺤﺞ ﻋﻠﻴﻨﺎ ﻭﺍﺟﺐ ﻛﻞ ﻋﺎﻡ؟‬ ‫ﺍﺣﻤﺮﺕ ﻭﺟﻨﺘﺎﻩ ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‬ ‫‪‬‬‫ﻓﻐﻀﺐ ﮊ ﺣﺘﻰ‬ ‫ﻟﻮﺟﺒﺖ‪ ،‬ﻭﻟﻮ ﻭﺟﺒﺖ ﻟﻢ ﺗﻔﻌﻠﻮﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻔﻌﻠﻮﺍ ﻟﻜﻔﺮﺗﻢ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻧﻬﻴﺘﻜﻢ‬ ‫ﻋﻦ ﺷﻲﺀ ﻓﺎﻧﺘﻬﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺸﻲﺀ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ«)‪ .(٢‬ﻭﻓﻲ ﻫﺬﺍ‬ ‫ﻭﺍﺣﺪﺍ ﺇﻻ ﺃﻥ ﺗﻘﻮﻡ ﺩﻻﻟﺔ‬ ‫‬‫ﺍﻟﺨﺒﺮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﻮﺟﺐ ﺇﻻ ﻓﻌﻼ‬ ‫ﺑﺘﻜﺮﻳﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٦٩/١‬ ‪.١٧١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﺮﺽ ﺍﻟﺤﺞ ﻣﺮﺓ ﻓﻲ ﺍﻟﻌﻤﺮ‪ ،‬ﺡ‪.١٣٣٧ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٣٩/١‬‬ ‫‪73‬‬‫ﺍﻷﻣﺮ‬ ‫‪ p' ٩٣‬اﻷ& وا‪H @I‬‬ ‫ﻣﺄﻣﻮﺭﺍ ﺑﻪ ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻼ‬ ‫‬‫ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺻ ‪‬ﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻻ ﺗﺼ ‪‬ﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﻟﻤﺎ ﻳﺘﺮﺗﺐ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﻋﺒﺚ ﺍﻵﻣﺮ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺟﻬﺘﺎﻥ‪ ،‬ﺻﺢ ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﻪ‬ ‫ﺍﻷﻣﺮ ﺗﻌﻠﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺠﻬﺔ‪ ،‬ﻓﻴﺮﺗﻔﻊ ﺍﻟﻤﺤﺬﻭﺭ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﻌﺒﺚ‪،‬‬ ‫ﻻﺧﺘﻼﻑ ﺍﻟﺠﻬﺘﻴﻦ‪.‬‬ ‫ﻟﻜﻦ ﻳﺼﺢ ﺗﻌﻠﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﻣﺤﻠﻬﻤﺎ ﺑﺎﺧﺘﻼﻑ ﺟﻬﺘﻲ ﺍﻟﺘﻌﻠﻖ‪،‬‬ ‫ﻭﺫﻟﻚ ﻧﺤﻮ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻤﻐﺼﻮﺑﺔ‪ ،‬ﻓﺈﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻬﺎ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ‬ ‫ﺻﻼﺓ‪ ،‬ﻣﻨﻬﻲ ﻋﻨﻬﺎ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻤﻐﺼﻮﺑﺔ‪ ،‬ﻭﺇﺫﺍ ﻭﺭﺩ ﻋﻦ ﺍﻟﺸﺎﺭﻉ‬ ‫‬ ‫ﻣﻤﺘﺜﻼ ﺑﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻣﺎ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻓﻬﻞ ﻳﻜﻮﻥ ﻓﺎﻋﻠﻪ‬ ‫ﻋﺎﺻﻴﺎ ﻓﻲ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻧﻬﻲ ﻋﻨﻪ ﻓﻲ ﺃﺩﺍﺋﻬﺎ؟‬ ‫‬‫ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺎﻝ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ‬ ‫‬ ‫ﻣﻤﺘﺜﻼ‪ ،‬ﻭﻫﻮ ﻣﺜﺎﺏ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻟﻪ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻣﻌﺎﻗﺐ ﻋﻠﻰ‬ ‫ﻳﻜﻮﻥ ﺑﻔﻌﻞ ﺫﻟﻚ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻠﻚ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻭﺃﻛﺜﺮ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺑﻌﺾ‬ ‫‬ ‫ﻣﻤﺘﺜﻼ‪ ،‬ﻭﺇﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪.‬‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻻ ﻳﻜﻮﻥ ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ‬ ‫ﻭﺇﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺗﺮﻙ ﻣﻄﺎﻟﺒﺘﻬﻢ ﺑﺎﻹﻋﺎﺩﺓ ﻟﻤﺎ ‪‬‬ ‫ﺻﻠﻮﻩ ﻓﻲ ﺍﻟﺪﻭﺭ‬ ‫ﺧﺎﺻﺎ ﺑﺎﻟﻤﺼﻠﻲ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺎﻃﺐ ﺑﻬﺎ‪،‬‬ ‫‪‬‬‫ﺃﻣﺮﺍ‬ ‫ﺍﻟﻤﻐﺼﻮﺑﺔ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﺼﻼﺓ ‬ ‫ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺄﻝ ﻋﻦ ﺻﺤﺘﻬﺎ ﻭﻓﺴﺎﺩﻫﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻻ ﻳﻠﺰﻣﻬﻢ ﺗﻐﻴﻴﺮ‬ ‫ﻣﺎ ﻟﻢ ﻳﺼﺢ ﻣﻌﻬﻢ ﻣﻦ ﺍﻟﻤﻨﺎﻛﺮ‪ ،‬ﻭﻏﺼﺐ ﺍﻟﻈﻠﻤﺔ ﻟﻠﺪﻭﺭ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ‬ ‫ﺻﻠﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺮﻛﻮﺍ ﺍﻷﻣﺮ ﺑﺈﻋﺎﺩﺗﻬﻢ ﻟﻬﺎ‪ ،‬ﻭﻣﻄﺎﻟﺒﺘﻬﻢ ﺑﺮﺩ ﺍﻟﻤﻈﺎﻟﻢ‬ ‫ﺃﻣﺮ ﺟﻠﻲ ﻻ ﻳﻠﺘﺒﺲ ﺑﻬﺬﺍ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٧٣/١‬ ‪.١٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪74‬‬ ‫ﻣﺄﻣﻮﺭﺍ ﻣﻦ‬ ‫‬‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﺟﻪ ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﺠﻮﺩ ﷲ ﺗﻌﺎﻟﻰ ﻣﺄﻣﻮﺭ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﻪ ﻭﺫﻟﻚ ﺍﻟﺴﺠﻮﺩ ﺑﻌﻴﻨﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﺃﻥ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﻟﻰ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺴﺠﻮﺩ ﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﻓﻲ ﻋﻴﻨﻪ ﻏﻴﺮ ﺍﻟﺴﺠﻮﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻗﺪ ﻧﻬﻲ ﺍﻟﻌﺎﺻﻲ ﻓﻲ ﺍﻟﺬﻧﺐ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ :‬ﻧﻬﻲ ﺃﻥ‬ ‫ﻳﺮﺗﻜﺒﻪ‪ ،‬ﻭﻧﻬﻲ ﻋﻨﻪ ﺃﻥ ﻳﺤﺪﺛﻪ‪ ،‬ﻭﻧﻬﻲ ﻋﻨﻪ ﺃﻥ ﻳﺮﻳﻚ ﻭﻟﻢ ﺗﺒﻖ ﻟﻬﻢ ﺇﻻ ﺍﻻﺳﺘﻄﺎﻋﺔ)‪.(١‬‬ ‫‪ < ٩٤‬ا‪H‬‬ ‫ﻣﻘﺪﻭﺭﺍ ﻟﻔﻌﻠﻪ ﻗﺒﻞ‬ ‫‬‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺣﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻟﻘﺪﺭﻳﺔ‪ :‬ﻣﺎ ﻛﺎﻥ‬ ‫ﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﻓﻲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺣﺪ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻤﺤﻘﻘﻴﻦ ﺃﻧﻪ‬ ‫ﺍﻟﻤﻮﺟﻮﺩ ﺑﻘﺪﺭﺓ ﻓﺎﻋﻠﻪ ﻋﻠﻰ ﺃﺻﻠﻨﺎ ﻓﻲ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺍﻟﻔﻌﻞ ﻭﻓﻴﻪ ﺣﺪ ﺍﻟﻔﻌﻞ‬ ‫ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺛﻢ ﻛﺎﻥ)‪.(٢‬‬ ‫‪ ٩٥‬ا‪ &~e‬وا!‪ A A‬اﻷل‬ ‫ﺃﻓﻌﺎﻝ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،‬ﺃﻣﺎ ﺍﻟﻈﺎﻫﺮ ﻓﻜﺎﻟﺤﺮﻛﺎﺕ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﻦ ﻓﻜﺎﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ‪.‬‬ ‫ﻭﺗﻨﻘﺴﻢ ﺃﻓﻌﺎﻟﻪ ﻛﻠﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻢ ﺍﺧﺘﻴﺎﺭﻱ ﻭﻗﺴﻢ ﺿﺮﻭﺭﻱ ﻭﻗﺴﻢ‬ ‫ﻛﺮﺍﻫﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻓﻤﺎ ﺍﺧﺘﺎﺭﻩ ﻫﻮ ﻣﺎ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ ﻛﻘﻮﻝ‬ ‫ﺍﷲ ‪] ﴾ D C ﴿ : 8‬ﺍﻟﺒﻘﺮﺓ‪[١٨٧ :‬‬ ‫ﻭﺍﻟﺒﺎﻃﻦ ﻣﺎ ﻟﻢ ﻳﺴﺒﻖ ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ ﻛﻘﻮﻝ ﺍﷲ ‪¼ » ﴿ : 8‬‬ ‫½ ¾ ¿ ﴾ ]ﺍﻟﻔﺠﺮ‪.(٣)[٢٢ :‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٨٥/١‬ ‪.٨٦‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣٣/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٣٣/١‬ ‪.٣٤‬‬ ‫‪75‬‬‫ﺍﻷﻣﺮ‬ ‫‪ ٩٦‬ا‪m‬ر  ‪ A‬و‪ A I @I N‬و‪N‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻓﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻣﻦ ﻭﺟﻪ ﺇﺫ ﻭﻗﻊ ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‬ ‫ﻛﺎﻟﻤﺼﻠﻲ ﻓﻲ ﺍﻟﺪﺍﺭ ﺍﻟﻤﻐﺼﻮﺑﺔ ﺃﻭ ﻓﻲ ﺍﻟﺜﻮﺏ ﺍﻟﻐﺼﺐ ﺃﻭ ﺍﻟﻤﺎﺀ ﻟﻠﻮﺿﻮﺀ‬ ‫ﺍﻟﻐﺼﺐ؟ ﻓﻘﺪ ﻳﻘﻊ ﺍﻹﺟﺰﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻜﺮﻭ ﻫﺎ ﺃﻭ ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻳﺘﻔﻖ ﻓﻲ‬ ‫ﺃﺷﻴﺎﺀ ﻭﻻ ﻳﺘﻔﻖ ﻓﻲ ﺁﺧﺮ ﻛﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺪﺍﺭ ﺍﻟﻤﻐﺼﻮﺑﺔ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﺃﺟﺰﺗﻪ ﻭﻻ‬ ‫ﻳﻌﺎﻗﺐ ﻋﻠﻴﻬﺎ ﻭﺇﻧﻤﺎ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﻏﺼﺒﻪ ﺍﻟﺪﺍﺭ ﺑﺎﻻﺳﺘﻨﻔﺎﻉ ﺑﻬﺎ)‪.(١‬‬ ‫‪ ٩٧‬ا‪I‬و ت ا" '"!‪ T‬ا‪!N‬ت‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺘﻲ ﻳﻠﺘﺒﺲ ﺑﻬﺎ ﺍﻟﻤﻨﺪﻭﺏ ﻛﺈﻃﺎﻟﺔ ﺍﻟﻘﻴﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺨﺸﻮﻉ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻜﻞ ﻭﺍﺟﺐ ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺍﻟﻘﺪﺭ ﺍﻟﺰﺍﺋﺪ ﻧﺪﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻋﺠﺐ‬ ‫ﺇﻟﻲ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺰﺍﺋﺪ ﻣﻌﺮﻭﻑ ﴿ ‪ã â á à ß Þ ÝÜ Û Ú Ù Ø‬‬ ‫‪‬‬ ‫‪] ﴾ ë ê é è çæ å ä‬ﻣﺮﻳﻢ‪. [٦٤ :‬‬ ‫)‪(٢‬‬ ‫‪  ٩٨‬ﻻ ‪ "%‬اا‪ hN‬إﻻ ‬ ‫ﻫﻞ ﻳﻜﻮﻥ ﻣﺎ ﻻ ﻳﻤﺘﺜﻞ ﺍﻷﻣﺮ ﺇﻻ ﺑﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﺃﻡ ﻻ؟ ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻄﻠﻖ ﻧﻌﻢ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﺷﺮﻭﻁ ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﻓﻌﻠﻪ ﻻ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ‪ 8‬ﺍﻟﺘﻲ‬ ‫ﺍﺧﺘﺼﺖ ﺑﻪ؛ ﻷﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻻ ﻳﺘﻢ ﺍﻟﻔﻌﻞ ﺇﻻ ﺑﻬﺎ ﻭﻟﻴﺴﺖ ﻣﺄﻣﻮﺭ ﺑﻬﺎ‬ ‫ﻭﻟﻜﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﻘﺪﻭﺭﻩ ﻭﺍﻛﺘﺴﺎﺑﻪ ﻛﺎﺳﺘﻌﻤﺎﻝ ﻣﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺠﻮﺍﺭﺡ ﻭﺗﻨﺎﻭﻟﻪ‬ ‫ﻭﺍﺳﺘﺨﺮﺍﺟﻪ ﻣﻦ ﺍﻟﺒﺌﺮ ﺑﺎﻟﺪﻻﺀ ﻭﺍﻟﺮﺷﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٧/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٨/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪76‬‬ ‫ ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪.‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻻ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺏ ﻣﺎ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺷﺮﻃ ﺎ ﻓﻲ ﺻﺤﺔ ﺫﻟﻚ ﺍﻟﻮﺍﺟﺐ ﺃﻡ ﻏﻴﺮ ﺷﺮﻁ‪ ،‬ﻓﺎﻟﺸﺮﻁ ﻛﺎﻟﻮﺿﻮﺀ‬ ‫ﻭﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﺸﺮﻁ ﻛﺎﻟﻘﻴﺎﻡ ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺇﺧﺮﺍﺝ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻘﻀﺎﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺭﺩ ﺍﻟﻮﺩﻳﻌﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺠﺐ ﺑﺎﻷﻣﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﺷﺮﻃ ﺎ ﺃﻡ ﻏﻴﺮ ﺷﺮﻁ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﺷﺮﻃ ﺎ ﻛﺎﻟﻮﺿﻮﺀ ﻭﻛﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺟﺐ ﺑﺎﻷﻣﺮ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺷﺮﻃ ﺎ ﻟﻢ ﻳﻮﺻﻒ ﺑﺎﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﻨﻬﺎﺝ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻳﺠﺐ‬ ‫ﺑﺸﺮﻭﻁ ﺛﻼﺛﺔ‪:‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻵﻟﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻭﺇﻥ ﻟﻢ‬ ‫‬‫ﻣﻘﺪﻭﺭﺍ ﻟﻠﻤﻜﻠﻒ‬ ‫‬‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻬﺎ ﻓﺈﻧﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺇﺫ ﻟﻴﺴﺖ ﺩﺍﺧﻠﺔ ﻓﻲ ﻣﻘﺪﻭﺭﻩ‪.‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﻧﺤﻮ »ﺍﺻﻌﺪ ﺍﻟﺴﻄﺢ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﺮﺩ ﺍﻷﻣﺮ ﻣﺸﺮﻭﻃ ﺎ ﺑﻪ‬ ‫ﻣﻨﺼﻮﺑﺎ«‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺼﺐ ﺍﻟﺴﻠﻢ؛ ﻷﻥ ﺍﻵﻣﺮ ﻟﻢ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻠﻢ‬ ‫ﻣﻨﺼﻮﺑﺎ ﻻ ﻏﻴﺮ‪.‬‬ ‫‬‫ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻌﻮﺩ ﺇﻻ ﺣﻴﺚ ﻭﺟﺪﻩ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻻ ﻳﻘﻮﻡ ﻏﻴﺮﻩ ﻣﻘﺎﻣﻪ ﻓﻲ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻰ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺃﻋﻂ ﻓﻼ ﻧﺎ ﻭﺩﻳﻌﺘﻪ« ﻭﻫﻮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ‪،‬‬ ‫‬ ‫ﻭﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻤﻮﺩﻉ‪» :‬ﺧﺬﻫﺎ ﻣﻦ ﻣﻜﺎﻥ ﻓﻼﻥ« ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﻣﻮﺿﻌﻬﺎ‪،‬‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻨﻔﺴﻪ ﻟﻘﻴﺎﻡ ﻏﻴﺮﻩ ﻣﻘﺎﻣﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٢٤٧/١‬ ‪.٢٨٤‬‬ ‫‪77‬‬ ‫ا‪@I‬‬ ‫‪ $%&' ٩٩‬ا‪@I‬‬ ‫ﻋﺮﻑ ﺍﻟﻨﻬﻲ‪ :‬ﺑﺄﻧﻪ ﻃﻠﺐ ﻛﻒ ﻋﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻄﻠﺐ ﻣﺘﻮﺟﻪ ﺇﻟﻰ ﻏﻴﺮ‬ ‫‪‬‬ ‫ﺧﺎﻟﻘﻨﺎ ‪ ، 8‬ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﻜﻒ ﻣﻦ ﺧﺎﻟﻘﻨﺎ ‪ 8‬ﺩﻋﺎﺀ ﻻ ﻧﻬﻲ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ‪½ ﴿ :‬‬ ‫¾ ¿ ‪] ﴾ Ì Ë Ê ÉÈ Ç Æ Å Ä Ã Â Á À‬ﺁﻝ ﻋﻤﺮﺍﻥ‪،[٨ :‬‬ ‫﴿ ¶ ¸ ‪] ﴾ ½ ¼ » º ¹‬ﺍﻟﺒﻘﺮﺓ‪.[٢٨٦ :‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻄﻠﺐ ﻓﻲ ﺗﻌﺮﻳﻔﻪ ﻫﻮ‪ :‬ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﻄﻠﺐ ﺍﻟﺠﺎﺯﻡ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﻜﻒ ﻫﻮ‪ :‬ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺄﻣﺎ ﺣﻘﺎﺋﻖ ﺍﻟﺼﻴﻎ ﻓﻲ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﻬﻲ ﻧﺤﻮ‪:‬‬ ‫ﻻ ﺗﻔﻌﻞ‪] ﴾ \ [ Z ﴿ ،‬ﺍﻹﺳﺮﺍﺀ‪ ،[٣٢ :‬ﻻ ﺗﺸﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ‬ ‫ﺍﻟﺼﻴﻐﺔ ﺣﻘﻴﻘﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻲ‪ ،‬ﻷﻧﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻟﻪ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻴﻤﺎ ﻭﺿﻌﺖ ﻟﻪ‬ ‫ﺣﻘﻴﻘﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻤﺠﺎﺯﻳﺔ ﻓﻨﺤﻮ‪ :‬ﻧﻬﻴﺘﻜﻢ ﻋﻦ ﻛﺬﺍ‪T S ﴿ ،‬‬ ‫‪] ﴾ U‬ﺍﻟﻨﺴﺎﺀ‪] ﴾ # " ! ﴿ ،[٢٣ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣ :‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻣﺠﺎﺯﺍ ﻓﻲ ﺍﻟﻨﻬﻲ؛ ﻷﻧﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻟﻺﺧﺒﺎﺭ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ‬ ‫‬‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻴﻎ‬ ‫ﺍﻟﻨﻬﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻬﺎ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻌﺖ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﻟﻤﺠﺎﺯ‪.‬‬ ‫ﻭﻗﺪ ﻳﺮﺩ ﺍﻟﻨﻬﻲ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺗﺮﻙ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺑﺎﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻔﻌﻞ ﻭﻧﺤﻮ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪78‬‬ ‫ﺣﺎﺻﻞ ﻣﺎ ﻓﻲ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﻃﻠﺐ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻔﻌﻞ ﻗﺪ ﻳﺤﺼﻞ ﺑﺼﻴﻐﺘﻪ‬ ‫ﺍﻟﻤﻮﺿﻮﻋﺔ ﻟﻪ ﻭﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻐﻴﺮ ﻗﺪ ﻳﻜﻮﻥ ‬ ‫ﻟﻔﻈﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﻴﺮ ﻟﻔﻆ‪،‬‬ ‫ﻧﻬﻴﺎ)‪.(١‬‬ ‫ﻭﻳﺴﻤﻰ ﺍﻟﻜﻞ ‬ ‫‬ ‫ﻭﺻﻮﺭﺓ ﺍﻟﻨﻬﻲ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻨﺎﻫﻲ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺟﻞ ﺫﻛﺮﻩ‪9 ﴿ :‬‬ ‫‪DCBA@?>=<;:‬‬ ‫‪] ﴾ Q P O N M LK J I HG F E‬ﺍﻟﻨﺴﺎﺀ‪.(٢)[٢٩ :‬‬ ‫‪ ;< ١٠٠‬ا‪@I‬‬ ‫ﺣﻜﻢ ﺍﻟﻨﻬﻲ‪ :‬ﺗﺤﺮﻳﻢ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺍﻟﻜﻒ ﻋﻨﻪ‪ ،‬ﻭﻭﺟﻮﺏ‬ ‫ﺗﻌﺠﻴﻞ ﺍﻻﻣﺘﺜﺎﻝ ﺇﻻ ﺇﺫﺍ ﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺮﻑ ﺇﻟﻰ‬ ‫ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺘﺤﺮﻳﻢ ﻓﺈﻧﻤﺎ ﺛﺒﺖ ﻟﻪ ﺑﺄﺩﻟﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺣﻘﻴﻘﺘﻪ)‪.(٣‬‬ ‫‪ .4< ١٠١‬ا‪@I‬‬ ‫ﺣﻘﻴﻘﺔ ﺍﻟﻨﻬﻲ ﺗﺤﺘﻤﻞ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﺩﻟﺔ ﻫﻲ ﺍﻷﺩﻟﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‬ ‫ﻓﻲ ﺑﺎﺏ ﺍﻷﻣﺮ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺣﻜﻢ ﺍﻷﻣﺮ ﺍﻟﻮﺟﻮﺏ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻲ ﻫﻮ ﺃﻣﺮ‬ ‫ﺑﺎﻟﻜﻒ ﻋﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻟﻜﻨﻪ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻗﺘﻀﺎﺋﻪ ﺍﻟﻔﻮﺭ ﻭﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﺍﻗﺘﻀﺎﺅﻩ‬ ‫ﻭﺍﺟﺒﺎ ﻟﺘﻠﻚ ﺍﻷﺩﻟﺔ‪.‬‬ ‫‬‫ﺫﻟﻚ ﻻ ﻳﺨﺮﺟﻪ ﻋﻦ ﻛﻮﻥ ﺍﻻﻣﺘﺜﺎﻝ ﻓﻴﻪ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻓﻬﻮ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻷﻥ ﻓﺎﻋﻞ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺃﻱ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﺑﻌﺪ ﻭﺭﻭﺩ ﺍﻟﻨﻬﻲ‬ ‫‬ ‫ﻣﻤﺘﺜﻼ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ‬‫ﻓﺎﻋﻞ ﻟﻤﺎ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻜﻒ ﻋﻨﻪ‪ ،‬ﻭﻓﺎﻋﻞ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٧٩/١‬ ‪.١٨٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ‪.٢٠٣/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٨١/١‬‬ ‫‪79‬‬‫ﺍﻟﻨﻬﻲ‬ ‫ﺟﻤﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺟﻌﻠﻪ ﻛﺎﻷﻣﺮ ﻓﻲ ﺃﻧﻪ ﻻ ﻳﺠﺐ‬ ‫ﻓﻴﻪ ﺗﻜﺮﺍﺭ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻨﻪ ﻓﻲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺗﺮﻛﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻨﻄﻖ‬ ‫ﺑﺎﻟﻨﻬﻲ‪ ،‬ﻓﻘﺪ ﺍﻣﺘﺜﻞ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻢ ﻳﺨﺮﺝ ﻋﻦ ﺍﻻﻣﺘﺜﺎﻝ ﺑﻔﻌﻠﻪ‬ ‫ﺑﻌﺪ ﺃﻥ ﻛﻒ ﻋﻨﻪ ﻣﺮﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻨﻬﻲ ﺍﻟﻔﻮﺭ‪ ،‬ﻓﻬﻮ ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﻘﺘﺾ ﺍﻟﻔﻮﺭ‪ ،‬ﻟﺠﺎﺯ ﺃﻥ ﻳﺮﺗﻜﺐ‬ ‫‬ ‫ﻣﻤﺘﺜﻼ‪،‬‬ ‫ﻣﺎ ﻧﻬﻲ ﻋﻨﻪ ﺑﻌﺪ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ؛ ﻷﻥ ﻓﺎﻋﻞ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ﻻ ﻳﻜﻮﻥ‬ ‫ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪» :‬ﻛﻴﻼ ﻳﻔﻌﻞ ﺍﻟﺤﺮﺍﻡ«)‪.(١‬‬ ‫ﻓﺄﺣﻜﺎﻡ ﺍﻟﻨﻬﻲ ﻣﻨﺪﺭﺟﺔ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻷﻣﺮ‪ ،‬ﻭﺣﺪﻩ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻟﻤﻘﺘﻀﻲ ﺑﻪ ﺗﺮﻙ‬ ‫ﺍﻟﻜﺴﺐ‪ ،‬ﺃﻣﺎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻓﻬﻤﺎ ﺻﻴﻐﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ ﻻ ﺻﻴﻐﺔ ﻟﻬﻤﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻨﻬﻲ ﻣﺘﻘﺪﻡ ﻋﻠﻰ ﺃﺣﺪ ﻣﺤﺘﻤﻼﺗﻪ ﻓﻬﻮ ﺍﻷﺻﻞ ﻭﻏﻴﺮﻩ ﺍﻟﻔﺮﻉ ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ ﺍﻟﺨﻠﻖ‬ ‫ﻟﻨﺎ ﻭﺧﻠﻘﻨﺎ ﻷﺟﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ)‪.(٢‬‬ ‫‪ ١٠٢‬ورود ا‪ &4/ @I‬ا"\&‪%‬‬ ‫ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻟﻐﻴﺮ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪:‬‬ ‫ ﺍﻟﺘﻜﺮﻳﻪ؛ ﻧﺤﻮ‪] ﴾ u t s r q ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٧ :‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﺨﺒﻴﺚ‪ :‬ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﺑﺎﻹﻧﻔﺎﻕ‪ :‬ﺍﻟﺘﺼﺪﻕ‪.‬‬ ‫ ﻭﺍﻹﺭﺷﺎﺩ؛ ﻧﺤﻮ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢ ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪،[١٠١ :‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﻤﻔﺴﺪﺓ ﺍﻟﻤﻄﻠﻮﺏ ﺩﺭﺅﻫﺎ ﻓﻲ ﺍﻹﺭﺷﺎﺩ ﺩﻧﻴﻮﻳﺔ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﻜﺮﺍﻫﻴﺔ ﺃﺧﺮﻭﻳﺔ‪ ،‬ﻧﻈﻴﺮ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻨﺪﺏ ﻓﻲ ﺍﻷﻣﺮ‪.‬‬ ‫ ﻭﺍﻟﺪﻋﺎﺀ؛ ﻧﺤﻮ‪] ﴾ À ¿ ¾ ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٨١/١‬ ‪.١٨٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪80‬‬ ‫ ﻭﺑﻴﺎﻥ ﺍﻟﻌﺎﻗﺒﺔ؛ ﻧﺤﻮ‪﴾ n m lk j i h g f e d ﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٦٩ :‬ﺃﻱ‪ :‬ﻋﺎﻗﺒﺔ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺤﻴﺎﺓ ﻻ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ ﻭﺍﻟﺘﻘﻠﻴﻞ ﻭﺍﻻﺣﺘﻘﺎﺭ؛ ﻭﻣﺜﻞ ﻟﻬﻤﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪p o n m l ﴿ :‬‬ ‫‪] ﴾ t s r q‬ﻃﻪ‪ ،[١٣١ :‬ﺃﻱ‪ :‬ﻓﻬﻮ ﻗﻠﻴﻞ ﻭﺣﻘﻴﺮ ﺑﺨﻼﻑ ﻣﺎ ﻋﻨﺪ ﺍﷲ‪.‬‬ ‫ ﻭﺍﻹﻳﺎﺱ؛ ﻧﺤﻮ‪] ﴾ É È Ç ﴿ :‬ﺍﻟﺘﺤﺮﻳﻢ‪.(١)[٧ :‬‬ ‫‪ ١٠٣‬ورود ا‪ &4/ @I‬اوام‬ ‫ﻳﺮﺩ ﺍﻟﻨﻬﻲ ﻟﻐﻴﺮ ﺍﻟﺪﻭﺍﻡ ﺇﺫﺍ ﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﻻ ﺗﺨﺮﺝ ﻓﺈﻥ ﺍﻷﺳﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺎﻟﺘﻌﻠﻴﻞ ﺑﻜﻮﻥ ﺍﻷﺳﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﺩﻟﻴﻞ ﻗﺎﺽ ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺨﺮﻭﺝ ﺇﻧﻤﺎ ﻫﻮ ﻷﺟﻞ ﻫﺬﻩ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﻌﻠﺔ‬ ‫ﺍﺭﺗﻔﻊ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻣﻨﻪ ﻧﻬﻲ ﺍﻟﺤﺎﺋﺾ ﻋﻦ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺣﺎﺻﻞ ﻣﺎ ﻓﻲ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﺍﻟﻨﻬﻲ ﻫﺎﻫﻨﺎ ﺍﻗﺘﻀﻰ ﺍﻟﺪﻭﺍﻡ ﺑﺤﺴﺐ ﺍﻟﺘﻌﻠﻴﻞ ﻟﻴﺲ ﺇﻻ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻨﻬﻲ ﺍﻟﻤﻘﻴﺪ ﺑﺸﺮﻁ ﻧﺤﻮ‪ :‬ﻻ ﺗﺼﻌﺪ ﺍﻟﺴﻄﺢ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻓﻼﻥ‪ ،‬ﺃﻭ‬ ‫ﻭﻗﺖ ﻧﺤﻮ‪ :‬ﻻ ﺗﺼﻢ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ ﻳﻘﺘﻀﻲ ﺗﻜﺮﺍﺭ ﺍﻟﻜﻒ ﻋﻦ‬ ‫ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻘﻴﺪ‪ ،‬ﻭﻻ ﻳﻘﺘﻀﻴﻪ ﻋﻨﺪ ﻋﺪﻣﻪ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ‪،‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ ﺑﻮﺿﻌﻪ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻓﺎﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺸﺮﻁ ﻻ ﻳﺨﺮﺟﻪ ﻋﻦ ﻭﺿﻌﻪ‬ ‫ﺩﻟﻴﻼ ﻳﺼﺮﻑ ﺍﻟﻨﻬﻲ ﻋﻤﺎ ﻭﺿﻊ ﻟﻪ ﺇﻟﻰ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ﺍﻷﺻﻠﻲ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫‪ ١٠٤‬دﻻ‪ .‬ا‪5 d @I‬د ا‪I @I‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻨﻬﻲ ﻫﻞ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﺃﻡ ﻻ؟ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ ﻻ ﻳﺪﻝ ﻭﺍﺳﺘﺪﻝ ﺍﻷﻭﻝ ﺑﻘﻮﻝ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٨٤/١‬ ‪.١٨٥‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٩/١‬‬ ‫‪81‬‬‫ﺍﻟﻨﻬﻲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ«)‪ .(١‬ﻭﺍﻷﺻﻞ ﺃﻥ ﺍﻷﻣﺮﻳﻦ‬ ‫ﺟﻤﻴﻌﺎ ﻣﻤﻜﻨﺎﻥ ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻮﺿﻊ)‪.(٢‬‬ ‫‬ ‫ﻭﻫﺬﺍ ﺍﻟﺨﻼﻑ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺇﺫﺍ ﻧﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ‬ ‫ﺍﻟﻮﺍﺟﺐ ﺇﺫﺍ ﻧﻬﻲ ﻋﻨﻪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻛﺼﻼﺓ ﺍﻟﺤﺎﺋﺾ‪ ،‬ﻭﺍﻟﻤﻨﺪﻭﺏ‪،‬‬ ‫ﻛﺼﻮﻡ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻮﻡ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﻬﻲ ﻋﻨﻪ ﻓﻲ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟﻤﺒﺎﺡ ﻛﺒﻴﻊ ﺍﻟﺤﺎﺿﺮ ﻟﻠﺒﺎﺩﻱ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻴﻊ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻣﺒﺎﺡ‪ ،‬ﻭﻧﻬﻲ‬ ‫ﻋﻨﻪ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻷﻣﻮﺭ ﻏﻴﺮ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬ ‫ﻛﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻋﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ‬ ‫ﺍﻷﻣﻮﺭ ﻗﺒﻞ ﺍﻟﻨﻬﻲ ﻟﻢ ﻳﺮﺩ ﻓﻴﻬﺎ ﺷﺮﻉ‪ ،‬ﻓﺤﺎﻟﺘﻬﺎ ﻗﺒﻞ ﺍﻟﺘﺤﺮﻳﻢ ﻟﻴﺴﺖ ﺑﺸﺮﻋﻴﺔ‪.‬‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺄﻥ ﺍﻟﻨﻬﻲ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﺇﻧﻤﺎ‬ ‫ﻳﻨﻔﻮﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺎﻣﺖ ﻗﺮﻳﻨﺔ‬ ‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻨﻬﻲ ﺃﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺫﻟﻚ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺴﻠﻤﻮﻥ‬ ‫ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻟﺘﻠﻚ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﻳﺠﻌﻠﻮﻧﻪ ﻛﺎﻟﻤﺴﺘﺜﻨﻲ ﻣﻦ ﻗﺎﻋﺪﺓ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺬﻟﻚ ﻋﻨﺪ ﻋﺪﻡ‬ ‫ﺍﻟﻤﺎﻧﻊ ﻋﻦ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤﺎﻧﻊ ﻟﺬﻟﻚ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺃﻓﺮﺍﺩ‬ ‫ﺍﻟﻨﻬﻲ‪ ،‬ﺳﻠﻤﻮﺍ ﺃﻥ ﺫﻟﻚ ﺍﻟﻔﺮﺩ ﺑﻌﻴﻨﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻟﺬﻟﻚ ﺍﻟﻤﺎﻧﻊ‪،‬‬ ‫ﻭﺟﻌﻠﻮﻩ ﻛﺤﻜﻢ ﺍﻟﻤﺴﺘﺜﻨﻲ ﻣﻦ ﻗﺎﻋﺪﺗﻬﻢ ﻓﻲ ﺍﻟﻨﻬﻲ‪.‬‬ ‫ﺇﻥ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﺬﻫﺐ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻘﺎﺿﻲ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻭﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ ﻭﺑﻌﺾ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺇﺫﺍ ﻧﻬﻴﻨﺎ ﻋﻦ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺻﻠﺢ ﺟﻮﺭ ﻓﺎﻟﺼﻠﺢ ﻣﺮﺩﻭﺩ‪،‬‬ ‫ﺡ‪.٢٦٩٧ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٩٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪82‬‬ ‫ﻓﻌﻞ ﺷﻲﺀ ﻓﻼ ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻻ ﻳﻌﺘﺪ ﺑﻪ ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﺯﺍﺩ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﻦ ﺑﻴﻦ ﻫﺆﻻﺀ ﺍﻟﻘﺎﺋﻠﻴﻦ‪ :‬ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺘﻪ‪،‬‬ ‫‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇﻧﻪ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﺇﻻ ﺑﻌﺪ ﻭﺟﻮﺩ ﻣﺎﻫﻴﺘﻪ ﺻﺤﻴﺤﺔ ﻫﻜﺬﺍ‪،‬‬ ‫ﻭﻣﺜﻞ ﻟﻪ ﺑﺼﻮﻡ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﻌﻨﺪﻩ ﺃﻥ ﺻﻮﻣﻪ ﺻﺤﻴﺢ ﻟﻜﻨﻪ ﻏﻴﺮ ﻣﻘﺒﻮﻝ؛ ﻟﻤﺎ ﻓﻴﻪ‬ ‫ﺻﺤﻴﺤﺎ ﺍﻻﺟﺘﺰﺍﺀ ﺑﺼﻮﻣﻪ ﻟﻠﻨﺬﺭ‪.‬‬ ‫‬‫ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺑﻨﻰ ﻋﻠﻰ ﻛﻮﻥ ﺻﻮﻣﻪ‬ ‫ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﻭﺟﻮﺩ ﻣﺎﻫﻴﺘﻪ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﺫﻛﺮﺗﻢ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺗﺼﻮﺭ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺼﺢ ﺍﻟﻜﻒ ﻋﻨﻪ‪ ،‬ﻭﺑﺎﻟﻜﻒ‬ ‫ﻋﻨﻪ ﻳﺤﺼﻞ ﺍﻻﻣﺘﺜﺎﻝ‪ ،‬ﻓﺒﻄﻞ ﻣﺎ ﺯﻋﻤﻮﻩ ﻣﻦ ﺩﻻﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪،‬‬ ‫ﻭﺑﻬﺬﺍ ﺍﻟﺒﻄﻼﻥ ﻳﺴﻘﻂ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺟﺘﺰﺍﺀ ﺑﺼﻮﻡ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻟﻠﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺣﻤﺪ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﻛﺜﻴﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺳﻮﻍ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ‪ 5‬ﻛﻼ ﺍﻟﻤﺬﻫﺒﻴﻦ‪ ،‬ﻭﺍﺣﺘﺞ ﻫﺆﻻﺀ ﺑﺄﻥ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻟﻢ ﺗﺰﻝ ﺗﺴﺘﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺮﺑﻮﻳﺎﺕ ﻭﺍﻷﻧﻜﺤﺔ ﻭﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﺑﺄﻥ ﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺍﻹﺟﺰﺍﺀ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻧﻘﻴﻀﻪ‪ ،‬ﻓﻴﻘﺘﻀﻲ ﻧﻘﻴﺾ ﺍﻹﺟﺰﺍﺀ ﻭﻫﻮ ﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﻐﺰﺍﻟﻲ ﻭﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻭﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺩﻭﻥ ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺷﺮﻋﻴﺔ ﻻ ﻟﻐﻮﻳﺔ‪،‬‬ ‫ﻷﻥ ﺍﻟﻔﺴﺎﺩ ﺣﻜﻢ ﺷﺮﻋﻲ ﻻ ﺗﻌﻘﻠﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼﻮ ﺩﺍ ﻟﻬﺎ ﻓﻲ‬ ‫ﻭﺿﻊ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺸﺮﻉ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻲ ﻗﺼﺪﻩ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﻭﻗﻮﻉ ﺫﻟﻚ‬ ‫ﺷﺮ ﻋﺎ ﺑﺄﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺴﺘﺪﻟﻮﻥ ﺑﺎﻟﻨﻬﻲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ)‪.(١‬‬ ‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﻃﻠﺒﺖ ﺍﻷﺭﺟﺢ ﻣﻨﻬﺎ‪ ،‬ﺭﺃﻳﺖ ﺃﻥ ﺍﻷﺭﺟﺢ‬ ‫ﻫﻮ ﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﻬﻲ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﻔﺴﺎﺩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺃﻥ ﺍﻗﺘﻀﺎﺀﻩ ﻓﻲ‬ ‫ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻓﺬﻟﻚ ﺇﻧﻤﺎ ﻫﻮ ﻟﺪﻟﻴﻞ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﻨﻬﻲ ﻻ ﻟﻠﻨﻬﻲ ﻧﻔﺴﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٨٩/١‬ ‪.١٩٣‬‬ ‫‪83‬‬‫ﺍﻟﻨﻬﻲ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺻﺤﺘﻪ ﻭﺭﺟﺤﺎﻧﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻤﺬﺍﻫﺐ‪ :‬ﻫﻮ ﺃﻥ ﻣﻌﻨﻰ ﻛﻮﻥ‬ ‫ﻓﺎﺳﺪﺍ‪ ،‬ﺃﻧﻪ ﻟﻢ ﻳﻘﻊ ﻣﻮﻗﻊ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺳﻘﻮﻁ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻗﺘﻀﺎﺀ‬ ‫‬‫ﺍﻟﺸﻲﺀ‬ ‫ﺻﺤﻴﺤﺎ ﻛﻄﻼﻕ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺍﻟﺒﻴﻊ‬ ‫‬‫ﺍﻟﺘﻤﻠﻴﻚ‪ ،‬ﻭﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻗﺪ ﻳﻘﻊ‬ ‫ﺑﺪ ﻣﻦ ﺩﻟﻴﻞ‪ ،‬ﺇﺫ ﻟﻔﻆ‬ ‫ﻭﻗﺖ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﺑﻞ ﻻ ‬ ‫ﺍﻟﻨﻬﻲ ﻻ ﻳﻔﻴﺪﻩ‪ ،‬ﻟﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻗﺪ ﻳﺼﺢ)‪.(١‬‬ ‫‪ H~ ١٠٥‬ا‪ &N  @I‬أم "‪m‬د‪h%‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻲ ﻫﻞ ﻫﻮ ﺯﺟﺮ ﻛﻠﻪ ﺃﻭ ﻓﻴﻪ ﺗﺄﺩﻳﺐ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ‬ ‫ﻧﻬﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﺰﺟﺮ ﻭﺍﻟﺘﺄﺩﻳﺐ ﻛﻨﻬﻲ ﺍﻟﺮﺳﻮﻝ ﮊ ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ‬ ‫ﻧﻬﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﺯﺟﺮ ﻛﻠﻪ)‪.(٢‬‬ ‫‪ ١٠٦‬ا‪"g‬ﻼط ا\&ام \ﻼل‬ ‫ﺫﻟﻚ ﻛﺎﻷﻣﻮﺍﻝ ﺗﺨﺘﻠﻂ‪ ،‬ﻭﺍﻟﺰﻭﺟﺎﺕ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺎﺕ ﺑﺎﻟﺰﻭﺟﺎﺕ‬ ‫ﺍﻟﻤﻄﻠﻘﺎﺕ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﺐ ﺑﺎﻟﻘﺮﺍﺋﺐ‪ ،‬ﻭﺍﻟﻨﺠﺲ ﺑﺎﻟﻄﺎﻫﺮ‪ ،‬ﻭﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﺧﺘﻠﻄﺖ ﺍﻷﻣﻮﺍﻝ ﻭﻋﺎﺯ ﺗﻤﻴﺰﻫﺎ ﻭﻗﻌﺖ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﺍﺻﻄﻠﺢ ﺃﺭﺑﺎﺑﻬﺎ ﻛﺼﺒﺮ‬ ‫ﺍﻟﻘﻤﺢ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻭﺇﻥ ﺗﻼﺑﺴﺖ ﺍﻟﻤﻌﻠﻮﻣﺔ ﺑﺎﻟﻤﺠﻬﻮﻟﺔ ﻭﺃﻣﻜﻦ ﻓﺮﺯﻫﺎ ﺃﺧﺬ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻤﻌﻠﻮﻣﺔ ﻣﻌﻠﻮﻣﻬﻢ ﻭﺑﻘﻴﺖ ﺍﻟﻤﺠﻬﻮﻟﺔ ﻣﺠﺎﻫﻴﻞ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻬﻠﻚ‬ ‫ﺑﻌﻀﻬﺎ ﻓﻲ ﺑﻌﺾ ﻭﻻ ﻳﻨﻔﻜﺎﻥ ﺃﻭ ﻳﻨﻔﺴﺪ ﺃﺣﺪﻫﻤﺎ ﻓﺈﻧﻬﻤﺎ ﻳﺸﺘﺮﻛﺎﻥ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‬ ‫ﻭﺍﻵﺧﺮ ﻭﻳﻨﺰﻻﻥ ﺑﻘﻴﻤﺘﻬﻤﺎ‪.‬‬ ‫ﻭﺃﺣﻜﺎﻡ ﺍﻷﻣﻮﺍﻝ ﺛﻼﺛﺔ‪ :‬ﺣﻼﻝ ﺻﺮﻑ‪ ،‬ﻭﺣﺮﺍﻡ ﺻﺮﻑ‪ ،‬ﻭﺷﺒﻬﻪ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ‬ ‫ﺗﺮﻙ ﺍﻟﺤﺮﺍﻡ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺸﺒﻬﺔ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺤﻼﻝ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٦/١‬ ‪.١٩٧‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٩٠/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٩٢/١‬ ‪.٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪84‬‬ ‫‪ ١٠٧‬ا\&ام ا @ل ا‪A4‬‬ ‫ﺍﻟﺤﺮﺍﻡ ﺍﻟﻤﺠﻬﻮﻝ ﺍﻟﻌﻴﻦ ﺍﻟﺬﻱ ﻻ ﻳﻔﺮﺯﻩ ﺇﻻ ﺍﷲ ‪ ، 8‬ﻭﻻ ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬ ‫ﻋﻴﻨﻪ ﻭﻻ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻣﻮﻻﻩ ﺇﻻ ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ ‪ ، 8‬ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺣﻼﻝ ﻣﻄﻠﻖ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺤﻼﻝ ﻳﺘﻌﻠﻖ ﺑﻪ ﻭﺣﻜﻤﻪ ﺣﻜﻢ‬ ‫ﺍﻟﺤﻼﻝ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺣﺮﺍﻡ ﻣﺠﻬﻮﻝ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﺍﻟﺤﻼﻝ ﺍﻟﺼﺮﻑ ﺇﻻ ﺍﻻﺳﻢ)‪.(١‬‬ ‫‪ ~I ١٠٨‬ا‪ !I‬ﮊ‬ ‫ﻣﻨﺎﻫﻲ ﺍﻟﻨﺒﻲ ﮊ ﻣﻘﺘﺒﺴﺔ ﻣﻦ ﻣﻨﺎﻫﻲ ﺍﷲ ‪ 8‬ﻭﻳﻘﻊ ﻧﻬﻴﻪ ﺑﺼﻴﻐﺔ ﻻ ﺗﻔﻌﻞ‬ ‫ﻭﺑﺎﻟﺘﺤﺮﻳﻢ ﻭﺑﺎﻟﺬﻡ ﻭﺑﺎﻟﻠﻌﻦ ﻭﺑﺎﻟﺘﺒﺮﻱ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٩٥/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٩٧/١‬‬ ‫‪85‬‬ ‫ا‪ p,‬وا‪4‬‬ ‫‪ $%&' ١٠٩‬ا‪p,‬‬ ‫ﻋﺮﻑ ﺍﻟﻤﻄﻠﻖ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺩﻝ ﺑﺎﻟﺸﻴﻮﻉ ﻓﻲ ﺟﻨﺴﻪ‪ ،‬ﻓ »ﻣﺎ« ﺃﻱ‪ :‬ﻟﻔﻆ ﺟﻨﺲ‬ ‫ﺷﺎﻣﻞ ﻟﺠﻤﻴﻊ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻗﻮﻟﻪ‪» :‬ﺑﺎﻟﺸﻴﻮﻉ ﻓﻲ ﺟﻨﺴﻪ«‪ :‬ﻓﺼﻞ ﻣﺨﺮﺝ ﻟﻤﺎ ﻋﺪﺍ‬ ‫ﺍﻟﻤﻄﻠﻖ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻟﻔﻆ ﺭﺟﻞ ‬ ‫ﻣﺜﻼ ﺩﺍﻝ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺻﺎﺩﻕ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﺻﺎﻟﺢ ﻷﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﻓﺮﺍﺩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺷﻴﻮﻉ ﻟﻔﻈﻪ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻗﺪ ﺧﺎﻟﻒ ﺍﻟﻤﻄﻠﻖ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻌﺎﻡ؛ ﻷﻥ ﺍﻟﻌﺎﻡ ﺇﻧﻤﺎ ﻳﺘﻨﺎﻭﻝ ﺃﻓﺮﺍﺩ ﺍﻟﻤﻮﺿﻮﻉ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﺠﻤﻊ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﻟﻬﺎ)‪.(١‬‬ ‫‪ $%&' ١١٠‬ا‪4‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻘﻴﺪ‪ :‬ﻓﻬﻮ ﻣﺎ ﺧﺮﺝ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﻴﻮﻉ‪ ،‬ﺇﻣﺎ ﻟﻘﻴﺪ‪ ،‬ﻛﺠﺎﺀ ﺷﻴﺦ ﺃﻣﺠﺪ‪.‬‬ ‫ﻭﺇﻣﺎ ﺑﺤﺴﺐ ﻭﺿﻌﻪ ﺍﻷﺻﻠﻲ ﻛﺎﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻘﻴﺪ‬ ‫ﺑﺤﺴﺐ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻟﻔﻆ »ﺷﻴﺦ« ﻣﻄﻠﻖ ﻟﺸﻴﻮﻋﻪ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﻟﺠﻨﺲ‪ ،‬ﻭﻟﺼﺪﻗﻪ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻟﻜﻦ ﻗﻮﻟﻚ‪» :‬ﺃﻣﺠﺪ« ﻗﻴﺪ ﻣﺨﺮﺝ‬ ‫ﻟﻠﻔﻆ ﺍﻟﺸﻴﺦ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﻴﻮﻉ‪ ،‬ﻷﻧﻪ ﻭﺿﻊ ﻟﻤﻌﻴﻦ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻢ ﺟﻨﺲ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٧/١‬ ‪.١٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪86‬‬ ‫ﻋﻠﻤﺎ ﺇﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺍﻟﺘﻌﻴﻴﻦ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻳﻜﺘﻔﻰ ﻓﻲ ﺍﻟﻌﻠﻢ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﺠﻨﺴﻲ ﺑﺎﻟﺘﻌﻴﻴﻦ ﺍﻟﺬﻫﻨﻲ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻌﻠﻢ ﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﻣﺎ ﻫﻮ ﻣﻄﻠﻖ ‬ ‫ﺃﺻﻼ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻤﻌﺮﻑ ﺑ »ﺃﻝ« ﺍﻟﻤﺸﺎﺭ ﺑﻬﺎ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻏﻴﺮ ﻣﻌﻴﻦ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺍﺩﺧﻞ ﺍﻟﺴﻮﻕ‬ ‫ﺣﻴﺚ ﻻ ﻋﻬﺪ ﻓﻲ ﺍﻟﺨﺎﺭﺝ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Ç Æ Å Ä ﴿ :‬‬ ‫]ﻳﻮﺳﻒ‪ ،[١٣ :‬ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻌﺮﻑ ﺑ »ﺃﻝ« ﻛﺎﻟﻨﻜﺮﺓ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻟﺬﺍ‬ ‫ﺃﻋﻄﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺮﺓ ﻛﺎﻟﻨﻌﺖ ﺑﺎﻟﺠﻤﻠﺔ ﻓﻲ ﻧﺤﻮ‪« ª © ¨ ﴿ :‬‬ ‫¬ ® ﴾ ]ﻳﺲ‪.(١)[٣٧ :‬‬ ‫‪ ;< ١١١‬ا‪ p,‬وا‪4‬‬ ‫ﺣﻜﻢ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ﺃﻥ ﻳﺠﺮﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﻲ ﻣﻮﺿﻌﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ‬ ‫ﻭﺣﻜﻤﺎ‪ ،‬ﻓﺎﻟﻤﻄﻠﻖ ﻳﺠﺮﻱ ﻓﻲ ﺇﻃﻼﻗﻪ‪ ،‬ﻭﺍﻟﻤﻘﻴﺪ ﻓﻲ ﻣﻮﺿﻊ ﺗﻘﻴﻴﺪﻩ‪ ،‬ﻭﻻ‬ ‫‬‫ﺳﺒﺒﺎ‬ ‫‬ ‫ﻳﺼﺢ ﺃﻥ ﻳﺤﻤﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻫﺎﻫﻨﺎ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻟﻤﺎ ﺑﻴﻦ‬ ‫ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ﻣﻦ ﺍﻟﺘﻨﺎﻓﻲ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‪h ﴿ :‬‬ ‫‪w v u t s rq p o n m l k j i‬‬ ‫‪ ~} | { z yx‬ﮯ ¡ ‪﴾ ¦ ¥ ¤ £¢‬‬ ‫]ﺍﻟﻤﺠﺎﺩﻟﺔ‪ ،[٤ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺻﻴﺎﻡ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ‪Ä Ã Â Á À ﴿ :‬‬ ‫‪Ô Ó Ò Ñ Ð ÏÎ Í ÌË Ê É È Ç ÆÅ‬‬ ‫‪] ﴾ Ö Õ‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٨٩ :‬ﻓﺈﻥ ﺍﻟﺴﺒﺐ ﺍﻟﻤﻮﺟﺐ ﻟﻠﺼﻴﺎﻡ ﻓﻲ ﺁﻳﺔ ﺍﻟﻴﻤﻴﻦ ﻫﻮ‬ ‫ﺍﻟﺤﻨﺚ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺍﻟﻤﻮﺟﺐ ﻟﻠﺼﻴﺎﻡ ﻓﻲ ﺁﻳﺔ ﺍﻟﻈﻬﺎﺭ ﻭﻫﻮ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻓﻴﻬﻤﺎ‬ ‫ﺃﻳﻀﺎ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺣﻤﻞ ﻣﻄﻠﻖ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺁﻳﺔ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫ﻣﺨﺘﻠﻒ ‬ ‫ﻣﻘﻴﺪﻩ ﺑﺎﻟﺘﺘﺎﺑﻊ ﻓﻲ ﺁﻳﺔ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺘﺘﺎﺑﻊ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺁﻳﺔ ﺍﻟﻴﻤﻴﻦ؛‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٩٨/١‬‬ ‫‪87‬‬‫ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ‬ ‫ﻟﻘﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻓﺈﻧﻪ ﻗﺮﺃ‪] ﴾ Å Ä Ã ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪» [٨٩ :‬ﻣﺘﺘﺎﺑﻌﺎﺕ«‪،‬‬ ‫ﻻ ﻟﻠﺤﻤﻞ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺒﺪﺭ ‪ 5‬ﺍﻵﻳﺘﻴﻦ ‬ ‫ﻣﺜﺎﻻ ﻟﻤﺎ ﺇﺫﺍ‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﻜﻢ ﻓﻲ‬ ‫ﺍﺧﺘﻠﻒ ﻣﻮﺟﺐ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ﻭﺍﺗﻔﻖ ﺣﻜﻤﻬﻤﺎ‪ ،‬‬ ‫ﺍﻟﻤﻮﺿﻌﻴﻦ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺄﺟﺮﻱ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﺍﻵﺗﻲ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺗﻔﻖ ﺣﻜﻢ ﺍﻟﻤﻄﻠﻖ‬ ‫ﻭﺍﻟﻤﻘﻴﺪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺳﺒﺒﻬﻤﺎ)‪.(١‬‬ ‫‪ H< ١١٢‬ا‪ d p,‬ا‪4‬‬ ‫ﻭﺣﻜﻤﺎ‪ ،‬ﻓﻼ‬ ‫‬‫ﺣﺎﺻﻞ ﻣﺎ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ‬ ‫ﺳﺒﺒﺎ‬ ‫ﻭﺣﻜﻤﺎ‪ ،‬ﺣﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ‬ ‫‬‫ﺳﺒﺒﺎ‬ ‫ﻳﺤﻤﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ‬ ‫ﺍﻟﻤﻘﻴﺪ‪ .‬ﻗﻴﻞ‪ :‬ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺣﻜﻲ ﺑﻌﻀﻬﻢ ‬ ‫ﻗﻮﻻ ﺑﺄﻥ ﺍﻟﻤﻘﻴﺪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻄﻠﻖ‪،‬‬ ‫ﻓﺄﻟﻐﻲ ﺍﻟﻘﻴﺪ‪.‬‬ ‫ﺳﺒﺒﺎ‪ ،‬ﻓﻔﻴﻬﻤﺎ‬ ‫‬‫ﺣﻜﻤﺎ ﻭﺍﺗﺤﺪﺍ‬ ‫‬‫ﺣﻜﻤﺎ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻔﺎ‬ ‫‬‫ﺳﺒﺒﺎ ﻭﺍﺗﺤﺪﺍ‬ ‫‬‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ‬ ‫ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻄﻠﻖ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺪ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺤﻤﻞ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺟﺎﻣﻊ ﺣﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺪ ‬ ‫ﻗﻴﺎﺳﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ‬ ‫ﻳﺤﻤﻞ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٠٢/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٠٧/١‬‬ ‫‪88‬‬ ‫ام ‬ ‫‪ $%&' ١١٣‬ام ‬ ‫ﻣﻨﺤﺼﺮﺍ«‪ ،‬ﻓﺎﻟﻠﻔﻆ‪ :‬ﺟﻨﺲ ﺷﺎﻣﻞ‬ ‫‬‫ﺍﻟﻌﺎﻡ‪» :‬ﻟﻔﻆ ﺩﻝ ﺩﻓﻌﺔ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻟﻠﻌﺎﻡ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺩﻝ ﺩﻓﻌﺔ‪ :‬ﻓﺼﻞ ﺃﺧﺮﺝ ﺑﻪ ﺍﻟﻨﻜﺮﺓ ﻓﻲ ﺳﻴﺎﻕ‬ ‫‬ ‫ﺭﺟﻼ ﺩﺍﻝ ﻋﻠﻰ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﻟﺒﺪﻟﻴﺔ‬‫‬ ‫ﺭﺟﻼ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻹﺛﺒﺎﺕ‪ :‬ﻛﻀﺮﺏ‬ ‫ﺃﻳﻀﺎ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﻝ ﺩﻓﻌﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ ﺑﻴﺎﻧﻬﺎ ﻓﻲ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﺧﺮﺝ ﺑﻪ ‬ ‫ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻄﺮﻳﻖ ﺍﻋﺘﺒﺎﺭ ﺗﻌﺪﺩ ﺍﻟﻮﺿﻊ ﻛﺎﻟﻌﻴﻦ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﺪﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﺒﺎﺻﺮﺓ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﺬﻫﺐ ﺇﻟﻰ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺪﻝ‬ ‫‬ ‫ﻣﺴﺘﻘﻼ‪ ،‬ﻓﻤﻄﻠﻖ‬‫ﻭﺿﻌﺎ‬ ‫‬‫ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻭﺿﻊ ﻟﻪ‬ ‫‬ ‫ﺷﺎﻣﻼ ﻟﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻧﻔﻲ‬ ‫ﺍﻟﻌﻴﻦ ﻟﻴﺲ‬ ‫ﺍﻟﻌﻤﻮﻡ ﻋﻦ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻟﻔﻆ ﺍﻟﻤﺸﺘﺮﻙ ﻻ ﻳﻜﻮﻥ ﻋﺎ ‪‬ﻣﺎ‬ ‫‬ ‫ﺃﺻﻼ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﺎ ‪‬ﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺑﻌﺾ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻛﻬﺬﻩ‬ ‫ﻋﻴﻮﻥ‪ ،‬ﻓﺈﻧﻪ ﺩﺍﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻏﻴﺮ ﻣﺤﺼﻮﺭ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻦ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﻣﺤﺼﻮﺭﺍ«‪ :‬ﻓﺼﻞ ﺁﺧﺮ‬ ‫‬‫ﺍﻟﺒﺎﺻﺮﺓ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻋﺎﻡ‪» .‬ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ‬ ‫ﺃﺧﺮﺝ ﺑﻪ ﺻﻴﻐﺔ ﺍﻟﻤﺜﻨﻰ ﻭﺃﺳﻤﺎﺀ ﺍﻟﻌﺪﺩ ﻭﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ ﺑﻼﻡ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﻣﺎ‬ ‫ﻗﺎﻣﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺃﻥ ﺃﻓﺮﺍﺩﻩ ﻣﻨﺤﺼﺮﺓ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٠٨/١‬ ‪.٢٠٩‬‬ ‫‪89‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪I"%  ١١٤‬و ام‬ ‫ﻋ ‪‬ﻢ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﻡ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ‪ ،‬ﻭﺍﺳﻢ ﺍﻟﺠﻨﺲ ﺍﻟﻤﻌﺮﻑ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﺗﻌﺮﻳﻔﻬﻤﺎ ﺑ »ﺃﻝ« ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ # " ! ﴿ :‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪،[١ :‬‬ ‫﴿ ‪; : 98 7 6 5 4 3 2 1 0 /‬‬ ‫< ﴾ ]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٨ :‬ﻓﺈﻥ ﺣﻜﻢ ﺍﻟﻮﺻﻒ ﻓﻲ ﺍﻟﻌﻤﻮﻡ ﺣﻜﻢ ﺍﻟﺠﻨﺲ‪ ،‬ﺃﻭ ﻋ ﺮﻓﺎ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪j i h gf e d c ﴿ :‬‬ ‫‪] ﴾ k‬ﺍﻟﻨﺴﺎﺀ‪e d c b a ` _ ^ ] ﴿ ،[١١ :‬‬ ‫‪] ﴾ h g f‬ﺍﻟﻨﻮﺭ‪ ،[٦٣ :‬ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺗﻌﺮﻳﻔﻬﻤﺎ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻋﻬﺪ‪،‬‬ ‫ﺭﺟﺎﻻ ﻓﺄﻛﺮﻣﺖ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭ﴿ ‪¤ £ ¢‬‬‫‬‫ﻓﺈﻥ ﻛﺎﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻋﻬﺪ‪ ،‬ﻛﺮﺃﻳﺖ‬ ‫‪] ﴾ ° ¯ ® ❁ « ª © ¨ § ¦ ¥‬ﺍﻟﻤﺰﻣﻞ‪ ،[١٦ ،١٥ :‬ﻓﻼ‬ ‫ﻋﻤﻮﻡ ﻓﻴﻬﻤﺎ؛ ﻷﻥ ﺍﻟﻌﻬﺪ ﻗﺮﻳﻨﺔ ﺍﻟﺨﺼﻮﺹ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻗﺮﻳﻨﺔ ﺩﻟ‪‬ﺖ ﻋﻠﻰ ﺇﺧﺮﺍﺝ‬ ‫ﺻﻴﻐﺔ ﺍﻟﻌﺎﻡ ﻋﻦ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﺨﺼﻮﺹ‪ ،‬ﻛﺮﺃﻳﺖ ﺍﻟﺮﺟﺎﻝ‪% ﴿ ،‬‬ ‫& ' ( ﴾ ]ﺍﻟﻨﻤﻞ‪ ،[٢٣ :‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻗﺎﺽ ﺑﺎﻣﺘﻨﺎﻉ ﺭﺅﻳﺔ ﻛﻞ ﺍﻟﺮﺟﺎﻝ‪،‬‬ ‫ﻭﺑﺎﺳﺘﺤﺎﻟﺔ ﺇﺗﻴﺎﻧﻬﺎ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻢ ﺗﺰﻝ‬ ‫ﺗﺴﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ f e d c ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١ :‬ﻭﻧﺤﻮﻫﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻤﻮﻡ)‪.(١‬‬ ‫‪ H"\%  ١١٥‬ا ‪ TI‬وا@‬ ‫ﺇﺫﺍ ﺍﺣﺘﻤﻞ ﺍﻟﻤﻌﺮﻑ ﻣﻦ ﺟﻤﻊ ﻭﺍﺳﻢ ﺟﻨﺲ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻭﺍﻟﻌﻤﻮﻡ‪ ،‬ﺣﻤﻼ ﻋﻠﻴﻪ‬ ‫ﻷﻧﻬﻤﺎ ﺣﻘﻴﻘﺔ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﺣﻤﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﺘﻌﻴﻦ‬ ‫ﻓﻴﻬﻤﺎ ﺍﻟﻌﻬﺪﻳﺔ ﺃﻭ ﺍﻟﺠﻨﺴﻴﺔ ﺃﻭ ﻻ ﺗﺘﻌﻴﻦ‪ ،‬ﻓﻤﺎ ﺗﻌ ‪‬ﻴﻦ ﻓﻴﻪ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﻋﻬﺪ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٠٩/١‬ ‪.٢١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪90‬‬ ‫ﻣﻌﺎ‪ ،‬ﻓﻬﻤﺎ‬‫‬ ‫ﻣﺤﺘﻤﻼ ﻟﻬﻤﺎ ‬ ‫ﻭﺟﻨﺲ ﺣﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺘﻌ ‪‬ﻴﻦ ﻓﻴﻪ ﺃﺣﺪﻫﻤﺎ ﻭﻛﺎﻥ‬ ‫ﻣﺤﻞ ﺍﻟﻨﺰﺍﻉ ﻓﻲ ﺃﻧﻪ ﺃﻱ ﺍﻷﻣﺮﻳﻦ ﺃﻭﻟﻰ ﺑﺎﻟﺤﻤﻞ ﻋﻠﻴﻪ؟ ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻬﺪ ﺃﻭﻟﻰ‪ ،‬ﻷﻧﻪ ﺃﺑﻴﻦ‪ ،‬ﻭﺳﻴﺎﻕ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺘﻮﺿﻴﺢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺠﻨﺴﻴﺔ ﺃﻭﻟﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﺣﻤﻠﻪ ﻋﻠﻰ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻔﻲ ﻣﻌﻨﻰ‬ ‫‬‫ﺍﻟﻌﻬﺪﻳﺔ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﻏﻴﺮﻫﺎ ﻓﻬﻮ ﺗﺨﺼﻴﺺ ﺑﻐﻴﺮ ﻣﺨﺼﺺ‪،‬‬ ‫ﺍﻟﻌﻬﺪﻳﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺴﻴﺔ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻓﺎﻣﺘﻨﻊ ﺣﻤﻠﻪ ﻋﻠﻴﻬﻤﺎ)‪.(١‬‬ ‫‪ aMO%  .%8 ١١٦‬ا ‪ J‬ا&ف‬ ‫ﻳﺨﺼﺺ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ ﺑﺎﻟﻼﻡ ﻭﺍﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻥ ﻳﺒﻘﻰ ﻣﻦ ﻣﺪﻟﻮﻟﻪ ﺛﻼﺛﺔ‪،‬‬ ‫ﺛﻢ ﻳﻤﺘﻨﻊ ﺑﻌﺪ ﺫﻟﻚ ﺗﺨﺼﻴﺼﻪ‪ ،‬ﻷﻥ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺃﺩﻧﻰ ﻣﺪﻟﻮﻝ ﺍﻟﺠﻤﻊ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻼ‬ ‫ﺗﺠﻮﺯﺍ ﻭﻳﺨﺼﺺ ﺍﺳﻢ ﺍﻟﺠﻨﺲ ﺍﻟﻤﻌﺮﻑ ﺣﺘﻰ ﻳﺒﻘﻰ‬ ‫‬‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﺇﻻ‬ ‫ﺯﻳﺪﺍ‬ ‫ﻣﻦ ﻣﺪﻟﻮﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻷﻥ ﺍﻟﻮﺍﺣﺪ ﺃﺩﻧﻰ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺼﺢ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻌﺎﻟﻢ ﺇﻻ ‬ ‫ﻭﺧﺎﻟﺪﺍ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﺑﻌﺪ ﺍﺳﺘﺜﻨﺎﺀ ﻫﺆﻻﺀ ﻣﻦ ﻫﻮ ﻣﺘﺼﻒ ﺑﺎﻟﻌﻠﻢ ﺇﻻ‬ ‫‬‫ﻭﻋﻤﺮﺍ‬ ‫‬ ‫ﻭﺍﺣﺪ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﺑﺪ ﻣﻦ ﺑﻘﺎﺀ ﺛﻼﺛﺔ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ ﻓﻴﻤﺎ ﻋﺪﺍ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻔﺎﻝ‪ :‬ﻻ ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻤﺠﺎﺯﺍﺕ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻟﻔﺎﻅ ﺍﻟﺠﻤﻮﻉ‪ ،‬ﻭﻛﻞ‪ ،‬ﻭﺃﺟﻤﻌﻮﻥ‪ ،‬ﻭﻧﺤﻮﻫﺎ ﻣﻦ‬ ‫ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻤﺠﺎﺯﺍﺕ‪ ،‬ﻓﻴﺠﻮﺯ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺫﻟﻚ؛ ﺑﺄﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻤﺠﺎﺯﺍﺕ ﻟﻴﺲ ﻓﻴﻬﻤﺎ ﻣﻌﻨﻰ ﺍﻟﺠﻤﻊ‪ ،‬ﺑﻞ‬ ‫ﺟﺎﺭﻳﺎﻥ ﻣﺠﺮﻯ ﺍﺳﻢ ﺍﻟﺠﻨﺲ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‪ ،‬ﻛﺎﻟﻤﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﻤﺎ ﻓﻬﻮ ﺇﻣﺎ ﺟﻤﻊ ﺃﻭ ﻓﻲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺃﻗﻞ ﺍﻟﺠﻤﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﺃﻗﻞ‬ ‫ﺃﺣﻮﺍﻝ ﺍﻟﻌﻤﻮﻡ ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﻟﺠﻤﻊ ﻓﻴﻜﻮﻥ ﺃﻗﻞ ﻣﺎ ﻳﺒﻘﻰ ﻣﻨﻪ ﺛﻼﺛﺔ ﻛﺎﻟﺠﻤﻊ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢١٤/١‬‬ ‫‪91‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﺑﺪ ﻣﻦ ﺑﻘﺎﺀ ﺛﻼﺛﺔ ﻓﻲ ﺟﻤﻴﻊ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ ﺇﻻ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﺠﻮﻫﺮﺓ«‪ :‬ﻻ ‬ ‫ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ‪ ،‬ﻓﻴﺠﻮﺯ ﺗﺨﺼﻴﺼﻬﺎ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﻭﺍﺣﺪ ﺩﺍﺧﻞ ﺗﺤﺘﻪ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻟﻮﺿﻊ ﺍﻷﺻﻠﻲ ﺑﻞ ﺑﺎﻟﺸﺮﻉ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ê É È ﴿ :‬‬ ‫‪] ﴾ Ð Ï Î Í Ì Ë‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٧٣ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ ﺍﻷﻭﻝ ﻧﻌﻴﻢ ﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ‪.‬‬ ‫ﻭﻗﺎﻝ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﻻ ﻳﺼﺢ ﺍﻟﺘﺨﺼﻴﺺ ﺇﻻ ﻣﻊ ﺑﻘﺎﺀ ﺟﻤﻊ ﻳﻘﺮﺏ‬ ‫ﻣﻦ ﻣﺪﻟﻮﻝ ﺍﻟﻌﻤﻮﻡ‪ .‬ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻻﻏﻴﺎ‪،‬‬ ‫‬‫ﺑﺄﻥ ‬ ‫ﻗﺎﺋﻼ ﻟﻮ ﻗﺎﻝ‪ :‬ﻗﺘﻠﺖ ﻛﻞ ﻣﻦ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻗﺪ ﻗﺘﻞ ﺛﻼﺛﺔ ﻻ ﻏﻴﺮ‪ ،‬ﻋﺪ‬ ‫ﻓﺎﺳﺪﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻛﻠﺖ ﻛﻞ ﺭﻣﺎﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﺄﻛﻞ ﺇﻻ ﺛﻼﺛﺎ‪،‬‬ ‫‬‫ﻛﻼﻣﺎ‬ ‫‬‫ﻭﻛﺎﻥ‬ ‫ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ‪ :‬ﻣﻦ ﺩﺧﻞ ﺩﺍﺭﻱ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻛﻞ ﻃﻌﺎﻣﻲ ﻓﻌﻠﺖ ﻟﻪ ﻛﺬﺍ‪ ،‬ﻭﻓﺴﺮﻩ‬ ‫ﺃﻳﻀﺎ‪...‬‬ ‫ﻻﻏﻴﺎ ‬ ‫ﺑﺜﻼﺛﺔ ﻋﺪ ‬ ‫ﻣﺠﺎﺯﺍ ﻣﻊ ﻗﺮﻳﻨﺔ ﻓﻲ‬ ‫‬‫ﻭﺣﺎﺻﻞ ﺍﻷﺟﻮﺑﺔ ﻛﻠﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺠﻤﻊ ﻳﺪﻝ ﻋﻠﻰ ﺍﺛﻨﻴﻦ‬ ‫ﻣﺠﺎﺯﺍ‪ ،‬ﻭﺃﻥ ﺍﻻﺛﻨﻴﻦ ﻗﺪ ﻳﻌﻄﻴﺎﻥ ﺣﻜﻢ‬ ‫‬‫ﻣﻮﺍﺿﻊ‪ ،‬ﻭﺃﻗﻞ ﻣﺪﻟﻮﻝ ﺍﻟﺠﻤﻊ ﺣﻘﻴﻘﺔ ﻻ‬ ‫ﺍﻟﺠﻤﻊ ﺷﺮ ﻋﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﻤﻮﺍﺭﻳﺚ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ ﻓﻤﺎ ﻓﻮﻗﻬﻤﺎ ﺟﻤﺎﻋﺔ‬ ‫ﺑﺎﻟﺤﺪﻳﺚ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ ﻻ ﻓﻲ ﺣﻜﻤﻪ)‪.(١‬‬ ‫‪ ١١٧‬م ‪ ./4‬ا‪]s‬ر واﻹث‬ ‫ﺇﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺻﻴﻐﺔ ﺗﺨﺘﺺ ﺑﻪ‪ ،‬ﻭﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﺗﺪﻝ‬ ‫ﺻﻴﻐﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﺤﺴﺐ ﺍﻟﻮﺿﻊ ﺍﻷﺻﻠﻲ‪ ،‬ﻓﺄﻣﺎ ﺻﻴﻐﺔ ﺟﻤﻊ‬ ‫ﺍﻹﻧﺎﺙ ﻧﺤﻮ ﺍﻟﻤﺴﻠﻤﺎﺕ ﻭﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻓﻼ ﺗﺘﻨﺎﻭﻝ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ‬ ‫ﺃﺻﻼ ﺍﺗﻔﺎﻗﺎ‪،‬‬ ‫ﻓﻄﺎﻟﺐ ﺍﻷﻣﺎﻥ ﻟﺒﻨﺎﺗﻪ ﻻ ﻳﺪﺧﻞ ﺃﻭﻻﺩﻩ ﺍﻟﺬﻛﻮﺭ ﻓﻲ ﻃﻠﺐ ﺍﻷﻣﺎﻥ‪ ،‬ﻭﻣﻦ ﺃﻭﺻﻰ‬ ‫ﻟﺒﻨﺎﺕ ﻓﻼﻥ ﻭﻛﺎﻥ ﻣﻌﻪ ﺑﻨﻮﻥ ﻭﺑﻨﺎﺕ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﺍﻟﺒﻨﻮﻥ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢١٥/١‬ ‪.٢٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪92‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺍﻹﻧﺎﺙ‪ ،‬ﻻﺧﺘﺼﺎﺹ‬ ‫‬‫ﻻ ﻳﻌﻢ ﻧﺤﻮ »ﺍﻟﺮﺟﺎﻝ« ﻣﻦ ﺻﻴﻎ ﺟﻤﻊ ﺍﻟﺬﻛﻮﺭ‬ ‫ﺃﺣﺪﺍ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺑﺎﻟﺬﻛﻮﺭ ﺩﻭﻥ ﺍﻹﻧﺎﺙ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻛﺬﺍ ﻧﺤﻮ »ﺍﻟﻤﺴﻠﻤﻴﻦ« ﻻ ﻳﻌﻢ ‬ ‫ﻣﻦ ﺍﻹﻧﺎﺙ ﻋﻨﺪ ﺍﻧﻔﺮﺍﺩ ﺫﻛﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺨﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺗﻌﻢ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ‬ ‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺘﺘﻨﺎﻭﻝ‬ ‫ﺗﺒﻌﺎ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪%$ # " ! ﴿ :‬‬‫ﺍﻟﺼﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﻹﻧﺎﺙ ‬ ‫& ' ( ) * ‪﴾2 1 0 / . - , +‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٣٨ :‬ﺷﺎﻣﻞ ﻟﺤﻮﺍﺀ ﻣﻊ ﺁﺩﻡ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ä Ã Â Á ﴿ :‬‬ ‫‪﴾Ó Ò Ñ Ð Ï Î Í Ì Ë Ê É È Ç Æ Å‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[١٥٤ :‬ﺷﺎﻣﻞ ﻟﻨﺴﺎﺀ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻊ ﺫﻛﻮﺭﻫﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﻤﻠﺖ ﺻﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ‬ ‫ﺗﻐﻠﻴﺒﺎ ﻟﻠﺬﻛﻮﺭ ﻋﻠﻰ ﺍﻹﻧﺎﺙ‪ ،‬ﻭﺍﺗﺒﺎ ﻋﺎ ﻟﻺﻧﺎﺙ ﺑﺎﻟﺬﻛﻮﺭ ﻓﻲ‬ ‫‬‫ﺍﻹﻧﺎﺙ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻁ‬ ‫ﺣﻜﻤﻬﻢ‪ ،‬ﻭﺗﻨﺎﻭﻝ ﺻﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ ﺍﻹﻧﺎﺙ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻻ ﺧﻼﻑ ﻓﻴﻪ)‪.(١‬‬ ‫‪I' ١١٨‬ول ‪ ./4‬ا‪]s‬ر واﻹث <‪ .4‬أم  ز؟‬ ‫ﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻣﻨﻬﻢ ﺻﺎﺣﺐ »ﺍﻟﻤﺮﺁﺓ« ﺇﻟﻰ ﺃﻥ ﺗﻨﺎﻭﻝ‬ ‫ﺻﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ ﻟﻺﻧﺎﺙ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻁ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ‪ ،‬ﻭﺫﻫﺐ ﺍﻷﻛﺜﺮ ﺇﻟﻰ ﺃﻧﻪ‬ ‫ﻣﺠﺎﺯﺍ‪ ،‬ﻭﺛﻤﺮﺓ ﺍﻟﺨﻼﻑ‪ :‬ﻫﻮ ﺃﻥ ﺇﻃﻼﻕ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻁ ﻣﺘﻨﺎﻭﻝ‬ ‫‬ ‫ﻟﻺﻧﺎﺙ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺩﺧﻮﻟﻬﻦ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺇﻥ ﺗﻨﺎﻭﻟﻬﺎ‬ ‫ﻟﻬﻦ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻻ ﺗﺘﻨﺎﻭﻟﻬﻦ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻻﺣﺘﻴﺎﺝ ﺍﻟﻤﺠﺎﺯ ﺇﻟﻰ‬ ‫ﺍﻟﻘﺮﻳﻨﺔ)‪.(٢‬‬ ‫‪ ١١٩‬ا&ف  ‪ TI‬أم @‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﻌﺮﻑ ﻫﻞ ﻫﻮ ﺟﻨﺲ؟ ﺃﻭ ﻋﻬﺪ ﺣﻤﻞ ﻋﻠﻰ ﺍﻟﻌﻬﺪ؟ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٢٧/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٢٧/١‬ ‪.٢٢٨‬‬ ‫‪93‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﻋﻬﺪ ﺣﻤﻞ ﻋﻠﻰ ﺍﻟﺠﻨﺲ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‬ ‫ﻭﺃﺻﺤﺎﺑﻬﻤﺎ ﺑﺼﻔﻴﻦ ﺣﻴﻦ ﻧﺎﺩﻯ ﻋﻠﻲ‪ :‬ﻻ ﻗﺘﺎﻝ ﻓﻲ ﺷﻬﺮ ﺣﺮﺍﻡ ﺣﺘﻰ ﻳﻨﺴﻠﺦ‪ ،‬ﻳﺮﻳﺪ‬ ‫ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺎﺭ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﺇﻥ ﺣﺮﻣﺔ ﺍﻟﺤﺮﻡ ﻗﺪ ﺫﻫﺒﺖ ﺑﺎﻧﺴﻼﺧﻬﺎ ﺃﻭﻝ ﻣﺮﺓ‬ ‫ﻓﻼ ﺣﺮﻣﺔ ﻟﺸﻬﺮ ﺣﺮﺍﻡ ﻭﺫﻫﺒﻮﺍ ﺇﻟﻰ ﺍﻟﺘﻌﻤﻴﻢ‪ ،‬ﻭﺃﻥ ﺳﺒﻴﻞ ﺍﻻﻧﺴﻼﺥ ﻗﺪ ﺃﺗﻰ ﻋﻠﻴﻬﺎ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﻫﻲ ﻟﻠﺠﻨﺲ ﻳﺮﻳﺪ ﻗﻮﻝ ﺍﷲ ‪| { z y x ﴿ : 8‬‬ ‫} ~ ﮯ ¡ ‪¨ §¦ ¥ ¤ £ ¢‬‬ ‫© ‪] ﴾ μ ´ ³ ² ±° ¯ ® ¬ « ª‬ﺍﻟﺘﻮﺑﺔ‪[٥ :‬‬ ‫ﻓﺤﻤﻞ ﺍﻷﺷﻬﺮ ﻋﻠﻰ ﺍﻟﺠﻨﺲ ﻓﺈﺫﺍ ﺍﻧﺴﻠﺨﺖ ﺣﻞ ﺍﻟﻘﺘﺎﻝ ﻭﺇﺫﺍ ﻋﺎﺩﺕ ﺣﺮﻡ ﺍﻟﻘﺘﺎﻝ‪.‬‬ ‫ﻭﺗﻜﺮﺭ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺫﻫﺐ ﻋﻤﺎﺭ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻥ ﺍﻷﺷﻬﺮ ﺍﻟﺤﺮﻡ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻫﺎﻫﻨﺎ ﺃﺷﻬﺮ‬ ‫ﺍﻟﻤﺪﺓ ﻓﺈﺫﺍ ﺍﻧﺴﻠﺨﺖ ﻫﺬﻩ ﻟﻢ ﻳﺒﻖ ﻟﻬﺎ ﺣﺮﻣﺔ ﻓﻲ ﻗﺘﺎﻝ ﺃﺣﺪ ﺗﻜﺮﺭﺕ ﺃﻭ ﻟﻢ ﺗﺘﻜﺮﺭ)‪.(١‬‬ ‫‪ ١٢٠‬أ ام‬ ‫ﺃﻋﻢ ﺍﻟﻌﻤﻮﻡ ﺍﺳﻢ ﻳﺘﻨﺎﻭﻝ ﺟﻤﻴﻊ ﺍﻟﻤﻮﺟﻮﺩ ﻭﺇﻥ ﺃﺧﺼﻪ ﻣﺎ ﻳﺘﻨﺎﻭﻝ ﺷﻴﺌﻴﻦ ﻭﺃﻥ‬ ‫ﻭﺧﺎﺻﺎ ﻣﻦ ﻭﺟﻪ ﻣﺜﺎﻟﻪ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻨﻮﻉ‪،‬‬ ‫‪‬‬‫ﻣﺎ ﺑﻴﻦ ﻫﺬﻳﻦ ‪‬‬ ‫ﺣﺪﺍ ﻳﻜﻮﻥ ﻋﺎ ‪‬ﻣﺎ ﻣﻦ ﻭﺟﻪ‬ ‫ﻓﺎﻟﺠﻨﺲ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺟﻤﻴﻊ ﺃﻧﻮﺍﻋﻪ ﻭﺃﻧﻮﺍﻉ ﺧﺼﻮﺻﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺇﻥ‬ ‫ﺃﺟﻨﺎﺳﺎ ﻟﻤﺎ ﺗﺤﺘﻬﺎ ﻭﺃﻧﻮﺍ ﻋﺎ ﻟﻤﺎ ﻓﻮﻗﻬﺎ‬ ‫‬‫ﺍﻧﻘﺴﻤﺖ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺻﺎﺭﺕ ﺍﻟﺘﻲ ﻓﻮﻗﻬﺎ‬ ‫ﺇﻟﻰ ﺍﻟﺠﻨﺲ ﺍﻟﻌﺎﻟﻲ ﻭﻫﻮ ﺍﻟﺨﻠﻖ ﻭﻳﻨﺤﻞ ﺇﻟﻰ ﻧﻮﻉ ﻟﻴﺲ ﺗﺤﺘﻪ ﺇﻻ ﺍﻟﺨﺼﻮﺹ)‪.(٢‬‬ ‫‪ ١٢١‬ام ﻻ ‪&/"5%‬ق ا ‪TI‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻮﻡ ﻻ ﻳﺴﺘﻐﺮﻕ ﺍﻟﺠﻨﺲ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ‪:‬‬ ‫﴿‪ÚÙØ×ÖÕÔÓÒÑÐÏÎÍÌ‬‬ ‫‪] ﴾ Þ Ý Ü Û‬ﺍﻷﻧﻌﺎﻡ‪.[٥٩ :‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١١٩/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١١٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪94‬‬ ‫ﻭﻗﻮﻟﻪ ‪.- , + * ) ( ' & % $ # " ﴿ : 8‬‬ ‫‪] ﴾ 2 1 0 /‬ﻫﻮﺩ‪ ،[٦ :‬ﻻ ﻳﺪﺧﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ)‪.(١‬‬ ‫‪  ١٢٢‬اﻻ‪ .4@"C‬وا‪.4&Q‬‬ ‫ﻟﻔﻆ »ﻣﺎ« ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻭﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﻣﻮﺿﻮﻉ ﻟﺼﻔﺎﺕ ﺍﻟﻌﻘﻼﺀ ﻭﺫﺍﺕ ﻏﻴﺮﻫﻢ‪،‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻙ؟ ﻭﺟﻮﺍﺑﻪ‪ :‬ﻛﺘﺎﺏ ﺃﻭ ﻓﺮﺱ ﺃﻭ‬ ‫ﻭﻛﺬﻟﻚ »ﻣﺎ« ﺍﻟﻤﻮﺻﻮﻟﺔ ‬ ‫ﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻭﻣﺎ ﺯﻳﺪ؟ ﻓﻴﻘﺎﻝ‪ :‬ﻛﺮﻳﻢ ﺃﻭ ﺷﺠﺎﻉ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﺮﺁﺓ«‪ :‬ﻛﺬﺍ ﻓﻲ »ﺃﺻﻮﻝ« ﺷﻤﺲ ﺍﻷﺋﻤﺔ ﻭﻓﺨﺮ ﺍﻹﺳﻼﻡ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﻠﻮﻳﺢ«‪ :‬ﻫﺬﺍ ﻗﻮﻝ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳﻌﻢ‬ ‫ﺍﻟﻌﻘﻼﺀ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺩﻻﻟﺔ »ﻣﻦ« ﻋﻠﻰ ﺻﻔﺎﺕ ﻣﻦ ﻳﻌﻘﻞ ﺇﻧﻤﺎ ﻫﻲ ﺩﻻﻟﺔ ﻣﺠﺎﺯﻳﺔ‪،‬‬ ‫ﻭﺩﻻﻟﺔ »ﻣﺎ« ﻋﻠﻰ ﺫﻟﻚ ﺩﻻﻟﺔ ﻭﺿﻌﻴﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ »ﻣﻦ« ﻗﺪ ﺗﺴﺘﻌﻤﻞ‬ ‫ﻣﺠﺎﺯﺍ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ B A @ ? > ﴿ :‬ﺍﻟﻨﻮﺭ‪،[٤٥ :‬‬ ‫‬‫ﺑﻤﻌﻨﻰ »ﻣﺎ«‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﻗﻮﻝ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻣﺠﺎﺯﺍ ‬ ‫‬‫ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ »ﻣﺎ« ﺑﻤﻌﻨﻰ »ﻣﻦ«‬ ‫﴿ ‪] ﴾ _ ^ ] \ [ Z‬ﺍﻟﻨﺴﺎﺀ‪.(٢)[٣ :‬‬ ‫‪ ./4 ١٢٣‬ا‪MO‬ص وام‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ ﻫﻞ ﻟﻬﻤﺎ ﻣﻦ ﺻﻴﻐﺔ ﺃﻭ ﻻ ﺻﻴﻐﺔ‬ ‫ﻟﻬﻤﺎ‪ ،‬ﻓﻘﻮﻝ ﺃﻫﻞ ﺍﻟﺤﻖ‪ :‬ﺇﻥ ﻟﻬﻤﺎ ﺻﻴﻐﺔ ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺸﺪﺓ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ‬ ‫ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺨﺼﻮﺹ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٤٢/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣١/١‬ ‪.٢٣٢‬‬ ‫‪95‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﻭﻗﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻻ ﺻﻴﻐﺔ ﻟﻬﻤﺎ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﺮﺟﺌﺔ‪ :‬ﺃﻟﻔﺎﻅ‬ ‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺗﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﺃﻟﻔﺎﻅ ﺍﻟﺨﺒﺮ ﻭﺍﻻﺳﺘﺨﺒﺎﺭ ﺗﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺨﺼﻮﺹ)‪.(١‬‬ ‫‪ w4 A ١٢٤‬ام‪«J4N» :‬‬ ‫»ﺟﻤﻴﻊ«‪ :‬ﻫﻲ ﻟﻠﻌﻤﻮﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻌﻨﻲ ﺃﻧﻚ ﺗﺠﻌﻞ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ‬ ‫ﻣﻌﻨﺎﻫﺎ ﻓﻲ ﺣﻜﻢ ﻓﺮﺩ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﺟﻤﻴﻊ ﻣﻦ ﺩﺧﻞ ﺍﻟﺤﺼﻦ ‬ ‫ﺃﻭﻻ ﻓﻠﻪ ﻛﺬﺍ‪،‬‬ ‫ﺟﻤﻴﻌﺎ ﻧﻔﻞ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻋﺘﺮﺽ ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫‬‫ﻓﺪﺧﻞ ﺍﻟﺤﺼﻦ ‬ ‫ﺃﻭﻻ‪ ،‬ﻋﺸﺮﺓ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ‬ ‫»ﺟﻤﻴﻊ« ﻟﻠﻌﻤﻮﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻤﺎ ﺍﺳﺘﺤﻖ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻨﻔﻞ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﺫﻟﻚ‪.‬‬‫ﺑﺪﺧﻮﻟﻪ ﺍﻟﺤﺼﻦ ‬ ‫»ﺟﻤﻴﻌﺎ« ﻓﻲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺟﻤﻴﻊ ﻣﻦ ﺩﺧﻞ ﺍﻟﺤﺼﻦ ‬ ‫ﺃﻭﻻ‪ ،‬ﻓﻠﻪ‬‫‬‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ‬ ‫ﻛﺬﺍ‪ ،‬ﻟﻴﺴﺖ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻣﺠﺎﺯ ﺷﺎﻣﻞ ﻟﻠﺠﻤﺎﻋﺔ‬ ‫ﻭﺍﻟﻔﺮﺩ ‬ ‫ﻋﻤﻼ ﺑﻌﻤﻮﻡ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﻧﻤﺎ ﺳﻴﻖ‬ ‫ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺘﺸﺠﻴﻊ ﻭﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻡ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺴﺒﻖ ﻟﻠﻔﻀﻴﻠﺔ‪.‬‬ ‫ﺟﻤﻌﺎ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ‪،‬‬ ‫‬‫ﻭﺍﻋﺘﺮﺽ‪ :‬ﺑﺄﻥ ﻓﻲ ﺫﻟﻚ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﻤﻮﻡ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻮ ﺩﺧﻠﻮﺍ ﻓﺮﺍﺩﻯ‬ ‫‬‫ﻣﻌﺎ ﺍﺳﺘﺤﻘﻮﺍ ‬ ‫ﻧﻔﻼ‬‫ﻷﻧﻬﻢ ﻟﻮ ﺩﺧﻠﻮﺍ ‬ ‫ﺍﺳﺘﺤﻘﻪ ﺍﻷﻭﻝ ﻓﻘﻂ ‬ ‫ﻋﻤﻼ ﺑﻤﺠﺎﺯﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻮ ﻟﻢ ﻳﺪﺧﻠﻪ ﺇﻻ ﻭﺍﺣﺪ‪.‬‬ ‫ﻣﻌﺎ ﻳﺤﻤﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﻮﺍ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻬﻢ ﺇﻥ ﺩﺧﻠﻮﺍ ‬ ‫ﻓﺮﺍﺩﻯ ﺃﻭ ﺩﺧﻞ ﻭﺍﺣﺪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﻼ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻥ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺇﻧﻤﺎ ﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﻫﺎﻫﻨﺎ ﻗﺪ‬ ‫ﺗﺤﻘﻖ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻹﺭﺍﺩﺓ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١١٤/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٢/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪96‬‬ ‫‪ w4 A ١٢٥‬ام‪:«H]» :‬‬ ‫ﻋﻤﻮﻡ »ﻛﻞ« ﻣﺘﻨﺎﻭﻝ ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﺗﻀﺎﻑ ﺇﻟﻴﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﺍﻻﺳﻢ ﻧﻜﺮﺓ‪ ،‬ﻧﺤﻮ‪u t s rq p o n ﴿ :‬‬ ‫‪ ~ } | { z y xw v‬ﮯ ¡‪¥ ¤ £ ¢‬‬ ‫¦ § ¨ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٨٥ :‬ﺃﻭ ﻣﻌﺮﻓﺔ ﻣﺠﻤﻮﻋﺔ ﻧﺤﻮ‪Ò Ñ ﴿ :‬‬ ‫‪] ﴾ Õ Ô Ó‬ﻣﺮﻳﻢ‪ ،[٩٥ :‬ﻭﺗﺘﻨﺎﻭﻝ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﺗﻀﺎﻑ‬ ‫ﺇﻟﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻻﺳﻢ ﻣﻌﺮﻓﺔ ﻣﻔﺮ ﺩﺍ ﻧﺤﻮ‪ :‬ﻛﻞ ﺯﻳﺪ ﺣﺴﻦ‪ ،‬ﻓﺎﻟﺤﺴﻦ ﻣﺤﻜﻮﻡ‬ ‫ﺻﺮﻳﺤﺎ‬ ‫‬‫ﺑﻪ ﻟﻜﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺯﻳﺪ‪ ،‬ﻭﻳﻠﻴﻬﺎ ﺍﻷﺳﻤﺎﺀ ﻻ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﺘﻌﻢ ﺍﻷﺳﻤﺎﺀ‬ ‫ﻭﺍﻷﻓﻌﺎﻝ ﺿﻤ ﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﻛﻞ ﺍﻣﺮﺃﺓ ﺃﺗﺰﻭﺟﻬﺎ ﻓﻬﻲ ﻃﺎﻟﻖ‪ ،‬ﻃﻠﻘﺖ ﻛﻞ ﺍﻣﺮﺃﺓ‬ ‫ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﺮﻯ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﻤﻠﻚ‪ ،‬ﻻ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ‬ ‫ﻣﺮﺍﺭﺍ ﻃﻠﻘﺖ ﻓﻲ ﺍﻟﻤﺮﺓ‬ ‫‬‫ﻻ ﻳﺮﻯ ﺃﻧﻪ ﻻ ﻃﻼﻕ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ‪ ،‬ﻓﺈﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‬ ‫»ﻛﻼ« ﺗﻌﻢ ﺍﻷﺳﻤﺎﺀ ﻻ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭ»ﻛﻠﻤﺎ« ﺑﻌﻜﺴﻬﺎ‬ ‫ﺍﻷﻭﻟﻰ ﺩﻭﻥ ﺍﻟﺒﻮﺍﻗﻲ؛ ﻷﻥ ‪‬‬ ‫ﺻﺮﻳﺤﺎ‪ ،‬ﻭﺗﻌﻢ ﺍﻷﺳﻤﺎﺀ ﺿﻤ ﻨﺎ‪،‬‬ ‫‬‫ﻓﺘﻀﻢ ﺇﻟﻰ ﺍﻷﻓﻌﺎﻝ ﺩﻭﻥ ﺍﻷﺳﻤﺎﺀ‪ ،‬ﻭﺗﻌﻤﻬﺎ‬ ‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻛﻠﻤﺎ ﺗﺰﻭﺟﺖ ﺍﻣﺮﺃﺓ ﻓﻬﻲ ﻃﺎﻟﻖ‪ ،‬ﺗﻄﻠﻖ ﻛﻞ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺮﺍﺭﺍ ﻛﺜﻴﺮﺓ ﺗﻄﻠﻖ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﻋﻠﻰ‬ ‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ‬ ‫ﻣﺬﻫﺐ ﻣﻦ ﻳﺮﻯ ﺍﻧﻌﻘﺎﺩ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﻤﻠﻚ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻻ ﻳﺮﻯ‬ ‫ﺃﺻﻼ)‪.(١‬‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻼ ﻃﻼﻕ ‬ ‫‪ w4 A ١٢٦‬ام »أ‪» «A%‬و<‪«S4‬‬ ‫ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‪» :‬ﺃﻳﻦ« ﻭ»ﺣﻴﺚ« ﻭﻫﻤﺎ ﻣﻮﺿﻮﻋﺘﺎﻥ ﻟﺘﻌﻤﻴﻢ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ µ ´ ³ ² ± ° ¯ ® ¬ ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٧٨ :‬ﻭﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } | ﴿ :‬ﮯ ¡ ‪¤ £ ¢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣٣/١‬ ‪.٢٣٤‬‬ ‫‪97‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪] ﴾ ¦ ¥‬ﺍﻟﺘﻮﺑﺔ‪ ،[٥ :‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﺰﻭﺟﺘﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺃﻳﻦ ﺷﺌﺖ‪ ،‬ﻭﺣﻴﺚ‬ ‫ﺷﺌﺖ‪ ،‬ﺇﻧﻤﺎ ﺗﻄﻠﻖ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺷﺎﺀﺕ ﺍﻟﻄﻼﻕ ﻓﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﺷﺎﺀﺕ ﺍﻟﻄﻼﻕ‬ ‫ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺃﻭ ﻓﻲ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻓﻼ ﻳﺸﺘﺮﻁ ﻭﻗﻮﻉ ﻣﺸﻴﺌﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‬ ‫ﻟﻌﻤﻮﻡ »ﺃﻳﻦ« ﻭ»ﺣﻴﺚ« ﻟﻸﻣﻜﻨﺔ‪ ،‬ﻭﺍﺷﺘﺮﺍﻁ ﺫﻟﻚ ﺇﻧﻤﺎ ﻫﻮ ﺧﺮﻭﺝ ﺑﻬﻤﺎ ﻋﻦ‬ ‫ﻋﻤﻮﻣﻬﻤﺎ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻟﻬﻤﺎ ﻓﻲ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻫﻤﺎ ﺑﻼ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺗﺤﻜﻢ‪ ،‬ﻓﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺻﺎﺣﺐ »ﺍﻟﻤﺮﺁﺓ« ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﻧﻪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻤﺠﻠﺲ‬ ‫ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻌﻠﻴﻠﻪ ﻭﻏﻴﺮﻩ ﺫﻟﻚ ﺑﺄﻧﻪ ﻟﻴﺲ ﻓﻲ ﻟﻔﻈﻪ ﻣﺎ ﻳﻮﺟﺐ ﺗﻌﻤﻴﻢ‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﻗﺼﺮ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻤﺠﻠﺲ)‪.(١‬‬‫ﺍﻷﻭﻗﺎﺕ ﻻ ﻳﻜﻔﻲ ‬ ‫‪ w4 A ١٢٧‬ام »"‪ «d‬و»@«‬ ‫»ﻣﺘﻰ« ﻭ»ﻣﻬﻤﺎ«‪ :‬ﻣﻮﺿﻮﻋﺘﺎﻥ ﻟﺘﻌﻤﻴﻢ ﺍﻷﺯﻣﻨﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪¸ ¶ ﴿ :‬‬ ‫‪] ﴾ ¿ ¾ ½ ¼ » º ¹‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٤ :‬ﺃﻱ‪ :‬ﻓﻲ ﺃﻱ ﺯﻣﺎﻥ ﻳﻜﻮﻥ‬ ‫ﺫﻟﻚ؟ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ ? > = < ; : ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٣٢ :‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‬ ‫ﻟﻌﺒﺪﻩ‪ :‬ﺃﻧﺖ ﺣﺮ ﻣﺘﻰ ﺷﺌﺖ‪ ،‬ﺃﻭ ﻣﻬﻤﺎ ﺷﺌﺖ ﻳﺴﺘﺤﻖ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ‬ ‫ﺷﺎﺀﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻣﺘﻰ ﺷﺌﺖ‪.‬‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﺮﺁﺓ«‪ :‬ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻣﺘﻰ ﺷﺌﺖ‪ ،‬ﻟﻢ ﻳﺘﻮﻗﻒ ﺫﻟﻚ‬ ‫ﺑﺎﻟﻤﺠﻠﺲ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎﻗﺾ ﻟﻤﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺃﻳﻦ« ﻭ»ﺣﻴﺚ« ﻣﻦ ﺍﻟﺘﻮﻗﻒ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﻋﻠﻠﻪ؛ ﺑﺄﻧﻪ ﻟﻴﺲ ﻓﻲ ﻟﻔﻈﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻤﻴﻢ ﺍﻷﺯﻣﻨﺔ‪ ،‬ﻓﻴﻘﺎﻝ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﻟﻴﺲ ﻓﻲ ﻟﻔﻆ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻣﺘﻰ ﺷﺌﺖ‪،‬‬ ‫ﺇﺛﺮ ﻛﻼﻣﻪ ﻫﺎﻫﻨﺎ‪ :‬ﻭﻛﺬﻟﻚ ‬ ‫ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻤﻴﻢ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺑﺄﻥ ﺫﻟﻚ ﻏﻴﺮ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻤﺠﻠﺲ‪،‬‬ ‫ﻣﺴﺘﻠﺰﻡ ﻟﺘﻌﻤﻴﻢ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﻠﺰﻡ ﻗﻮﻟﻪ‪ :‬ﺣﻴﺚ ﺷﺌﺖ ﺗﻌﻤﻴﻢ ﺍﻷﺯﻣﻨﺔ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٥/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣٥/١‬ ‪.٢٣٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪98‬‬ ‫‪ w4 A ١٢٨‬ام »أ ‬ ‫ي«‬ ‫»ﺃﻱ«‪ :‬ﻧﻜﺮﺓ ﺗﻌﻢ ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻳﻌﻨﻲ ﺃﻧﻬﺎ ﻓﻲ ﺃﺻﻞ ﻭﺿﻌﻬﺎ ﻏﻴﺮ ﻋﺎﻣﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﺗﻌﻢ ﺑﺤﺴﺐ ﻣﺎ ﺗﻮﺻﻒ ﺑﻪ‪ ،‬ﻭﺍﻟﻨﻜﺮﺓ ﻗﺪ ﺗﻌﻢ ﺑﺎﻟﻮﺻﻒ ﻛﺬﺍ ﻗﻴﻞ‪ :‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﻮﺻﻒ ﻫﺎﻫﻨﺎ‪ :‬ﺍﻟﻮﺻﻒ ﺍﻟﻤﻌﻨﻮﻱ ﻻ ﺍﻟﻨﻌﺖ ﺍﻟﻨﺤﻮﻱ‪.‬‬ ‫ﻭﻋﻤﻮﻡ »ﺃﻱ« ﺑﺤﺴﺐ ﻣﺎ ﺗﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﺃﺿﻴﻔﺖ ﺇﻟﻰ ﺍﻟﺰﻣﺎﻥ ﻓﻬﻲ ﻟﻌﻤﻮﻡ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﻭ ﺃﺿﻴﻔﺖ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﻬﻲ ﻟﻌﻤﻮﻡ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﺰﻭﺟﺘﻪ‪:‬‬ ‫ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﻲ ﺃﻱ ﺯﻣﺎﻥ ﺷﺌﺖ‪ ،‬ﻛﻘﻮﻟﻪ‪ :‬ﻣﺘﻰ ﺷﺌﺖ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﻲ‬ ‫ﺃﻱ ﻣﻜﺎﻥ ﺷﺌﺖ‪ ،‬ﻛﻘﻮﻟﻪ‪ :‬ﺃﻳﻦ ﺷﺌﺖ‪ ،‬ﻭﺣﻴﺚ ﺷﺌﺖ‪.‬‬ ‫ﻓﺈﻥ ﺃﺿﻴﻒ »ﺃﻱ« ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﺩﺧﻞ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ ﺗﺤﺖ‬ ‫ﺣﻜﻢ ﺍﻟﻌﻤﻮﻡ ﻭﺫﻟﻚ ﻧﺤﻮ‪ :‬ﺃﻱ ﻋﺒﺪ ﺍﺷﺘﺮﻳﺘﻪ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻭﺃﻱ ﺍﻣﺮﺃﺓ ﺃﺗﺰﻭﺟﻬﺎ ﻓﻬﻲ‬ ‫ﻃﺎﻟﻖ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻌﺘﻖ ﻛﻞ ﻋﺒﺪ ﻣﻠﻜﻪ‪ ،‬ﻭﻃﻼﻕ ﻛﻞ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻫﺬﺍ‬ ‫ﻛﻠﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﺮﻯ ﺍﻧﻌﻘﺎﺩ ﺍﻟﻌﺘﺎﻕ ﻭﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﻤﻠﻚ‪ ،‬ﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪ :‬ﺃﻱ‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﻋﺘﻘﻮﺍ‬ ‫‬‫ﺃﻱ ﻋﺒﻴﺪﻱ ﺿﺮﺑﻚ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻓﻀﺮﺑﻮﻩ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺟﻤﻴﻌﺎ ‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﻋﺘﻘﻮﺍ‬ ‫‬‫ﻋﺒﻴﺪﻱ ﺿﺮﺑﺘﻪ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻓﻀﺮﺑﻬﻢ‬ ‫ﻭﻓﺮﻕ ﺍﻟﺤﻨﻔﻴﺔ ﺑﻴﻦ ﺍﻟﺼﻮﺭﺗﻴﻦ‪ :‬ﻓﺄﻭﺟﺒﻮﺍ ﻋﺘﻖ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﺑﻌﺘﻖ ﻭﺍﺣﺪ ﻓﻘﻂ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﺻﻔﻪ ﺑﺎﻟﻀﺮﺏ‪،‬‬ ‫ﻓﺼﺎﺭ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻗﻄﻊ ﺍﻟﻮﺻﻒ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻣﺸﻜﻞ ﻣﻦ ﺟﻬﺘﻴﻦ‪:‬‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻮﺻﻒ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ ﺛﺎﺑﺖ ﻟﻠﻌﺒﺪ‪ ،‬ﻓﻮﺻﻔﻪ ﻓﻲ ﺍﻟﺼﻮﺭﺓ‬ ‫ﺍﻷﻭﻟﻰ ﺑﺎﻟﻀﺎﺭﺑﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻤﻀﺮﻭﺑﻴﺔ‪ ،‬ﻭﺍﻟﻜﻞ ﻭﺻﻒ ﻋﺎﻡ ﺑﺤﺴﺒﻪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﺻﻒ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻨﻪ ﻓﻲ‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺗﺤﻜﻢ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣٦/١‬ ‪.٢٣٧‬‬ ‫‪99‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪&;' ١٢٩‬ار اﻻ‪]  C‬ﻼم وا<‬ ‫ﺇﺫﺍ ﺗﻜﺮﺭ ﺍﻻﺳﻢ ﻓﻲ ﻛﻼﻡ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻓﻲ ﻛﻼﻣﻴﻦ ﺑﻴﻨﻬﻤﺎ ﺗﻌﻠﻖ ﻇﺎﻫﺮ‪،‬‬ ‫ﻭﺗﻨﺎﺳﺐ ﻭﺍﺿﺢ‪ ،‬ﻓﻼ ﻳﺨﻠﻮ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﻤﺎﻥ ﻧﻜﺮﺗﻴﻦ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ‬ ‫ﻳﻜﻮﻧﺎ ﻣﻌﺮﻓﺘﻴﻦ‪ ،‬ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻧﻜﺮﺓ ﻭﺍﻵﺧﺮ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻧﻜﺮﺗﻴﻦ‪،‬‬ ‫❁‬‫ﻗﻄﻌﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ª © ¨ § ﴿ :‬‬‫ﻓﺎﻟﺜﺎﻧﻲ ﻏﻴﺮ ﺍﻷﻭﻝ ‬ ‫¬ ® ¯ ‪] ﴾ °‬ﺍﻟﺸﺮﺡ‪ [٦ ،٥ :‬ﻓﺎﻟﻴﺴﺮ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻏﻴﺮ ﺍﻟﻴﺴﺮ‬ ‫ﺍﻷﻭﻝ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺎ ﻣﻌﺮﻓﺘﻴﻦ‪ ،‬ﺃﻭ ﺍﻟﺜﺎﻧﻲ ﻣﻨﻬﻤﺎ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﺎﻟﺜﺎﻧﻲ ﻣﻨﻬﻤﺎ ﻋﻴﻦ ﺍﻷﻭﻝ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﺍﻟﻌﺴﺮ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻛﺮﺭ ﻓﻴﻬﺎ ﻭﻫﻮ ﻣﻌﺮﻓﺔ‬ ‫‬ ‫ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ‪ ،‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪® ❁ « ª © ¨ § ﴿ :‬‬ ‫]ﺍﻟﻤﺰ ‪‬ﻣﻞ‪ ،[١٦ ،١٥ :‬ﻓﺎﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻋﺼﺎﻩ ﻓﺮﻋﻮﻥ ﻫﻮ ﻋﻴﻦ‬ ‫‬‫¯ ‪﴾°‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻣﻦ ﺍﻻﺳﻤﻴﻦ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‬ ‫ﻧﻜﺮﺓ‪ ،‬ﻓﻔﻲ ﻛﻮﻥ ﺍﻟﺜﺎﻧﻲ ﻏﻴﺮ ﺍﻷﻭﻝ ﺃﻭ ﻋﻴﻨﻪ‪ ،‬ﻗﻮﻻﻥ‪ ،‬ﺍﻟﻤﺨﺘﺎﺭ ﻣﻨﻬﻤﺎ ﺃﻧﻪ ﻏﻴﺮﻩ‬ ‫ﻻ ﻋﻴﻨﻪ‪.‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻲ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻜﺮﺓ ﻧﻜﺮﺓ ﺃﻭ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻓﻲ ﺇﻋﺎﺩﺓ ﺍﻟﻤﻌﺮﻓﺔ ﻣﻌﺮﻓﺔ‬ ‫ﺃﻭ ﻧﻜﺮﺓ ﻫﻲ ﺍﻷﺻﻞ ﻣﻊ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻟﻤﺎﻧﻊ ﻭﺧﻠﻮ ﺍﻟﻤﻘﺎﻡ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻭﻗﺪ‬ ‫ﻳﺼﺮﻑ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﺩﻟﻴﻞ‪ ،‬ﻓﺘﺘﺮﻙ ﺍﻟﻘﺎﻋﺪﺓ ﻷﺟﻠﻪ ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ } | { z y x w v‬ﺍﻟﺰﺧﺮﻑ‪ ،[٨٤ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪. ﴿ :‬‬ ‫‪] ﴾ = < ; : 9 8 7 6 54 3 2 1 0 /‬ﺍﻷﻧﻌﺎﻡ‪I H ﴿ .[٣٧ :‬‬ ‫‪XWVUTSRQPONMLKJ‬‬ ‫‪] ﴾ Y‬ﺍﻟﺮﻭﻡ‪.(١)[٥٤ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣٩/١‬ ‪.٢٤٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪100‬‬ ‫‪ ;< ١٣٠‬ام‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺣﻜﻢ ﺍﻟﻌﺎﻡ‪ :‬ﻓﻤﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﺘﻮﻗﻒ ﺣﺘﻰ ﻳﻘﻮﻡ ﺩﻟﻴﻞ ﻋﻤﻮﻡ‬ ‫ﺃﻭ ﺧﺼﻮﺹ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺒﻠﺨﻲ ﻭﺍﻟﺠﺒﺎﺋﻲ ﺍﻟﺠﺰﻡ ﺑﺎﻟﺨﺼﻮﺹ ﻛﺎﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﺠﻨﺲ‪،‬‬ ‫ﻭﺍﻟﺜﻼﺛﺔ ﻓﻲ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺍﻟﺘﻮﻗﻒ ﻓﻴﻤﺎ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻭﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻤﻌﻘﻮﻝ ﻭﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻘﻮﻝ‪ ،‬ﻓﻸﻥ ﺍﻟﻌﻤﻮﻡ ﻣﻌﻨﻰ ﻇﺎﻫﺮ ﻳﻌﻘﻠﻪ ﺍﻷﻛﺜﺮ ﻭﺗﻤﺲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ ﻋﻨﻪ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻮﺿﻊ ﻟﻪ ﻟﻔﻆ ﺑﺤﻜﻢ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻛﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﺍﻟﺘﻲ ﻭﺿﻊ ﻟﻬﺎ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻟﻈﻬﻮﺭﻫﺎ ﻭﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﻸﻧﻪ ﺛﺒﺖ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﻴﺮﻫﻢ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻌﻤﻮﻣﺎﺕ‬ ‫ﻭﺷﺎﻉ ﺫﻟﻚ ﻭﺫﺍﻉ ﻣﻦ ﻏﻴﺮ ﻧﻜﻴﺮ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻮﻗﻒ؛ ﺑﺄﻥ ﺃﻋﺪﺍﺩ ﺍﻟﺠﻤﻊ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻏﻴﺮ ﺃﻭﻟﻮﻳﺔ‬ ‫ﻟﻠﺒﻌﺾ‪ ،‬ﻭﺑﺄﻧﻪ ﻳﺆﻛﺪ ﺑ »ﻛﻞ« ﻭ»ﺃﺟﻤﻌﻴﻦ«‪ ،‬ﻣﻤﺎ ﻳﻔﻴﺪ ﺑﻴﺎﻥ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ‪،‬‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﻟﻼﺳﺘﻐﺮﺍﻕ ﻟﻤﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ ﻟﻠﺒﻌﺾ ﻭﻟﻴﺲ ﺑﻤﻌﻠﻮﻡ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ‬ ‫‬‫‬ ‫ﻣﺠﻤﻼ‪ ،‬ﻭﺑﺄﻧﻪ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻜﺜﻴﺮ‪.‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻋﻦ ﺗﺮﺟﻴﺢ ﺍﻟﺒﻌﺾ ﺑﻼ‬ ‫‬‫ﻭﺍﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻜﻞ‬ ‫ﻣﺮﺟﺢ‪ ،‬ﻓﻼ ﺇﺟﻤﺎﻝ‪.‬‬ ‫ﻭﻋﻦ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺩﻟﻴﻞ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺗﺄﺳﻴﺴ ﺎ‬ ‫ﻻ ﺗﺄﻛﻴﺪﺍ‪ ،‬ﺻﺮﺡ ﺑﺬﻟﻚ ﺃﺋﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﻭﻋﻦ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﺭﺍﺟﺢ ﻋﻠﻰ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻟﻠﻘﻄﻊ ﺑﺄﻧﻪ‬ ‫‪101‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻛﻮﻥ ﺍﻟﺠﻤﻊ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﻮﺍﺣﺪ ﻣﻤﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﺋﻤﺔ‬ ‫ﺍﻟﻠﻐﺔ)‪.(١‬‬ ‫‪ ١٣١‬إ‪!z‬ت <; ام ‪ S4< A‬ا‪ Ae‬وا‪J,‬‬ ‫ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ :‬ﺃﻥ ﺇﺛﺒﺎﺕ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ‬ ‫ﻗﻄﻌﺎ ﻭﻳﻘﻴ ﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﻠﻮﻳﺢ«‪ :‬ﻭﻫﻮ‬ ‫ﺍﻷﻓﺮﺍﺩ ﻇﻨ‪‬ﺎ ﻻ ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﻋﻨﺪ ﻣﺸﺎﻳﺦ ﺳﻤﺮﻗﻨﺪ‪.‬‬ ‫ﻗﻄﻌﺎ ﻭﻳﻘﻴ ﻨﺎ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺇﺛﺒﺎﺕ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ‬ ‫ﻭﺍﻟﺘﺨﺼﻴﺺ ﻓﻲ ﺍﻟﻌﻤﻮﻡ ﺃﻣﺮ ﺷﺎﺋﻊ ﻭﺣﻜﻢ ﺫﺍﺋﻊ‪ ،‬ﺣﺘﻰ ﻗﻴﻞ‪ :‬ﻣﺎ ﻣﻦ ﻋﻤﻮﻡ‬ ‫ﺇﻻ ﻭﻗﺪ ﺧﺼﺺ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ñ Ð Ï Î ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٩ :‬ﻭﻹﺷﺎﻋﺔ‬ ‫‬ ‫ﻣﺤﺘﻤﻼ ﻟﻠﺘﺨﺼﻴﺺ ﺣﻴﺜﻤﺎ ﻭﺟﺪ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ‬‫ﺍﻟﺘﺨﺼﻴﺺ ﻓﻲ ﺍﻟﻌﻤﻮﻡ ﻛﺎﻥ ﺍﻟﻌﻤﻮﻡ‬ ‫ﺃﻥ ﺍﻟﺘﺨﺼﻴﺺ ﻣﺤﺘﻤﻞ ﻓﻲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻓﺈﺛﺒﺎﺕ ﺣﻜﻢ ﺍﻟﻌﻤﻮﻡ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ ﺇﻧﻤﺎ‬ ‫ﺧﺺ ﻣﻨﻪ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ)‪.(٢‬‬ ‫ﻫﻮ ﺃﻣﺮ ﻇﻨﻲ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ‪‬‬ ‫‪ .4Iƒ d I!I%  ١٣٢‬ام‬ ‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﻻ ﻳﻮﺟﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫ﺛﻤﺮﺓ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺍﻟﻌﻤﻮﻡﻭﺇﻥ ﻛﺎﻥ ﻗﻄﻌﻲ ﺍﻟﻤﺘﻦﻓﻬﻮ ﻇﻨﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻳﻮﺟﺐ‬ ‫ﺍﻟﻌﻤﻞ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻞ ﻻ ﻳﺘﻮﻗﻒ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﺑﻞ ﻳﻜﻮﻥ ﺑﻪ‪،‬‬ ‫ﻭﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ ﺣﻜﻤﻨﺎ ﺑﺄﻥ ﺍﻟﺨﺼﻮﺹ‬ ‫ﻗﺎﺽ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺳﻮﺍﺀ ﻗﺎﺭﻥ ﺍﻟﺨﺼﻮﺹ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺳﺎﺑﻘﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٤٤/١‬ ‪.٢٤٦‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٤٦/١‬ ‪.٢٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪102‬‬ ‫ﻣﺘﺄﺧﺮﺍ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﺳﺒﻘﻪ ﻋﻠﻴﻪ ﻭﺗﺄﺧﺮﻩ ﻋﻨﻪ ﺑﺰﻣﺎﻥ ﻭﺍﺣﺪ ﺃﻭ ﺑﺄﺯﻣﻨﺔ ﻛﺜﻴﺮﺓ‪،‬‬ ‫‬ ‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺎﺭﻥ ﺍﻟﺨﺼﻮﺹ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻓﻬﻮ ﻗﺎﺽ ﻋﻠﻴﻪ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﺳﻮﺍﺀ ﺗﻘﺪﻡ‬ ‫ﺍﻟﺨﺎﺹ ﺃﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﻧﻔﺼﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻓﻘﺪ ﺧﺎﻟﻔﻨﺎ ﻓﻴﻪ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻭﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ‪.‬‬ ‫ﻭﺣﺠﺘﻨﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﺎﺹ ﻗﺎﺽ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﺍﻧﻔﺼﻞ ﻋﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﺗﻘﺪﻡ ﺃﻭ‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﻣﻬﻤﺎ ﺃﻣﻜﻦ ﻟﻢ ﻳﺠﺰ ﺇﻟﻐﺎﺅﻩ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﺄﺧﺮ‪ :‬ﻫﻮ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ‬ ‫ﻣﻌﺎ ﺃﻭ ﺍﻃﺮﺡ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﺇﻟﻐﺎﺀ ﻟﻠﺪﻟﻴﻠﻴﻦ‪ ،‬ﺃﻭ ﻷﺣﺪﻫﻤﺎ‪ ،‬ﻭﺇﻟﻐﺎﺅﻫﻤﺎ ﺃﻭ‬ ‫ﺍﻃﺮﺣﺎ ‬ ‫ﺇﻟﻐﺎﺀ ﺃﺣﺪﻫﻤﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﺼﺢ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻌﺎﻡﻭﺇﻥ ﻛﺎﻥ ﻗﻄﻌﻲ ﺍﻟﻤﺘﻦﻳﺼﺢ ﺗﺨﺼﻴﺼﻪ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ‬ ‫ﻣﻦ ﺧﺒﺮ ﺁﺣﺎﺩﻱ ﺃﻭ ﻗﻴﺎﺱ ﺟﻠﻲ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﺗﺨﺼﻴﺺ ﺍﻟﻘﻄﻌﻲ ﺑﺎﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ ﺗﺨﺼﻴﺺ ﺍﻟﻤﻮﺍﺭﻳﺚ ﺑﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪ ﺍ ﻻ ﻳﺮﺙ«)‪ ،(١‬ﻭﺗﺨﺼﻴﺺ ﻋﻤﻮﻡ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺑﺎﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ‬ ‫ﻛﺘﺨﺼﻴﺺ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻌﺸﺮ«)‪ ،(٢‬ﺑﻘﻮﻟﻪ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«)‪.(٣‬‬ ‫ﻭﻣﺜﺎﻝ ﺗﺨﺼﻴﺺ ﺍﻟﻘﻄﻌﻲ ﺑﺎﻟﻘﻴﺎﺱ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﺎﺭﻉ‪ :‬ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﻤﻮﺯﻭﻥ‬ ‫‬ ‫ﻣﺘﻔﺎﺿﻼ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﺑﻴﻌﻮﺍ ﺍﻟﺤﺪﻳﺪ ﻛﻴﻒ ﺷﺌﺘﻢ‪ ،‬ﻓﻴﻘﺎﺱ ﺍﻟﻨﺤﺎﺱ‬ ‫ﺑﺎﻟﻤﻮﺯﻭﻥ‬ ‫ﻭﺍﻟﺮﺻﺎﺹ ﻋﻠﻴﻪ ﺑﺠﺎﻣﻊ ﺍﻻﻧﻄﺒﺎﻉ‪ ،‬ﻭﺫﻟﻚ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﺘﺨﺼﻴﺺ ﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﺡ‪ ٦٦٨ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻳﺴﻘﻰ ﻣﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻭﺑﺎﻟﻤﺎﺀ ﺍﻟﺠﺎﺭﻱ ﻭﻟﻢ‬ ‫ﻳﺮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﺍﻟﻌﺴﻞ ﺷﻴ ﺌﺎ‪ ،‬ﺡ‪.١٤٨٣ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‪ ،‬ﺡ‪.١٤٤٧ :‬‬ ‫‪103‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﻓﺄﻣﺎ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ﻟﻠﻌﻤﻮﻡ ﺇﻥ ﻛﺎﻥ ﻗﻄﻌﻲ ﺍﻟﻤﺘﻦ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻛﺜﺮ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻧﺴﺒﻪ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﺇﻟﻰ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻫﻢ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺑﻦ ﺣﻨﺒﻞ)‪.(١‬‬ ‫‪ ;< ١٣٣‬ا‪ H‬م‬ ‫ﻣﺨﺼﺼﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻷﺧﺬ ﺑﻌﻤﻮﻣﻪ ﺣﺘﻰ ﻳﺒﺤﺚ‬ ‫‬‫ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﻟﻪ‬ ‫ﻋﻦ ﻣﺨﺼﺼﻪ‪ ،‬ﻓﻴﻠﺰﻡ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﻌﻠﻮﻡ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻤﻮﻡ‬ ‫ﻗﺒﻞ ﺍﻷﺧﺬ ﺑﻪ ﺇﺟﻤﺎ ﻋﺎ ﻟﺌﻼ ﻳﺨﻄﺊ ﻓﻲ ﻋﻤﻠﻪ ﺑﺎﻟﻌﻤﻮﻡ‪ ،‬ﻓﻴﺤﻜﻢ ﺑﻐﻴﺮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺨﺼﺺ ﻏﻴﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻟﻜﻨﻪ ﻣﺤﺘﻤﻞ‪ ،‬ﻓﻬﻞ ﻳﻤﺘﻨﻊ ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﻌﻤﻮﻡ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺨﺼﺼﻪ؟ ﻗﺎﻝ ﺍﻟﻤﺮﻭﺯﻱ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﺳﺮﻳﺞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻌﻤﻮﻡ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺨﺼﺺ‪ ،‬ﺑﻞ ﻻ ‬ ‫ﺍﻻﺳﺘﻘﺼﺎﺀ ﻓﻲ ﻃﻠﺒﻪ‪ ،‬ﻭﻧﺴﺒﻪ ﺻﺎﺣﺐ ﺍﻟﻤﻨﻬﺎﺝ ﺇﻟﻰ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻭﺍﺩ‪‬ﻋﻰ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻐﺰﺍﻟﻲ ﻋﺪﻡ ﺍﻟﺨﻼﻑ ﻓﻴﻪ‪،‬‬ ‫ﻭﺗﻌﺠﺐ ﻣﻨﻬﻤﺎ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺨﻼﻑ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﻧﺎﻗﻠﻪ ﻏﻴﺮ‬ ‫ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺼﻴﺮﻓﻲ ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺨﺼﺺ‪ ،‬ﺑﻞ ﺯﻋﻢ‬ ‫ﺍﻟﺼﻴﺮﻓﻲ ﻭﺟﻮﺏ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﺤﻤﻞ ﻋﻠﻴﻪ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻻ ﻟﺘﻮﻗﻒ ﺟﻮﺍﺯ‬ ‫ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺇﺭﺍﺩﺗﻬﺎ‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﺼﻴﺮﻓﻲ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ؛ ﺑﺄﻥ ﺍﻟﺮﺳﻮﻝ ﮊ ﻛﺎﻥ ﻳﻮﺟﻪ ﺃﺻﺤﺎﺑﻪ ﺇﻟﻰ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻣﻦ ﻋﻤﻮﻡ ﺃﻭ‬ ‫‪‬‬‫ﺍﻷﻗﻄﺎﺭ ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻌﻤﻞ ﺑﻤﺎ ﻗﺪ ﻋﺮﻓﻮﻩ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺧﺼﻮﺹ‪ ،‬ﻭﻻ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﻣﺨﺼﺺ ﻭﻻ ﻧﺎﺳﺦ ﺣﺘﻰ ﻳﺒﻠﻐﻬﻢ‪ ،‬ﻭﺻﺤﺢ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٤٧/١‬ ‪.٢٥٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪104‬‬ ‫ﺍﻟﺒﺪﺭ ﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻗﻮﻟﻨﺎ ﻭﻗﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ‬ ‫ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﻴﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﻴﻦ ﻭﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﻴﻦ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻟﻠﻌﻤﻞ ﺑﺎﻟﻌﻤﻮﻡ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺨﺼﺺ‪ :‬ﺑﺄﻥ‬ ‫ﺍﻟﻤﻘﺘﻀﻲ ﻟﻠﻌﻤﻮﻡ ﻫﻮ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻤﺠﺮﺩﺓ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺍﻟﺘﺠﺮﺩ ﺇﻻ ﺑﻌﺪ ﺍﻟﺒﺤﺚ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﺼﻴﻎ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ؛ ﻷﻧﻪ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﺟﺮﺍﺅﻩ‬ ‫‬ ‫ﻋﻠﻴﻪ ﺃﻭﻟﻰ)‪.(١‬‬ ‫ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻤﻮﻡ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻌﻤﻮﻡ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ ،‬ﻣﻦ ﻗﺎﻝ ﺑﺎﺳﺘﻐﺮﺍﻕ‬ ‫ﺍﻟﺠﻨﺲ ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﻗﻞ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻊ ﻓﻲ ﺍﻟﻌﻤﻮﻡ ﺇﺫﺍ‬ ‫ﻭﺭﺩﺕ ﻫﻞ ﻳﺘﻮﻗﻒ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺘﻤﺎﺱ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺨﺼﻪ ﺃﻡ ﻳﻌﺘﻘﺪ ﻓﻴﻬﺎ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻋﻨﺪ ﺳﻤﺎﻋﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺘﻮﻗﻒ ﻓﻴﻬﺎ ﺣﺘﻰ ﻳﻘﻊ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﻫﻞ ﺍﻟﺘﻌﻤﻴﻢ‪ :‬ﺇﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ ﻣﺘﻴﻘﻨﺔ ﻭﻻ ﻳﻘﻴﻦ ﻭﻻ ﻗﻄﻊ ﺇﻻ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭ‬ ‫ﺍﺛﻨﻴﻦ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺃﻗﻞ ﺍﻟﺠﻤﻊ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻌﺎﻡ ﻳﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺗﻌﻤﻴﻤﻪ ﻭﺍﺳﺘﻐﺮﺍﻕ ﺟﻨﺴﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻨﺎ ﻏﻴﺮ ﻫﺬﺍ ﺣﺘﻰ ﻳﺮﺩ ﺑﻴﺎﻥ ﺑﺄﻧﻪ ﻣﺨﺼﻮﺹ‪،‬‬ ‫ﻷﻥ ﺍﻟﺒﻴﺎﻥ ﻻ ﻳﺘﺄﺧﺮ ﺑﻌﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ .‬ﻭﺩﻟﻴﻠﻨﺎ ﺃﻥ ﺍﻟﻌﺎﻡ ﻟﻪ ﺻﻴﻐﺔ ﻭﺻﻮﺭﺓ‪ ،‬ﻭﺃﻧﻬﺎ‬ ‫ﻣﺘﻮﺍﺗﺮﺍ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻭﻧﻘﻠﺖ‬ ‫‬‫ﻣﺴﺘﻌﻤﻠﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻇﻬﺮ ﻣﻦ ﻣﺬﺍﻫﺒﻬﻢ ﻧﻘﻼ‬ ‫ﺃﺧﺒﺎﺭ ﻣﺴﻨﺪﺓ ﻣﺴﺘﻔﻴﻀﺔ ﺃﻧﻬﻢ ﺍﺳﺘﻌﻤﻠﻮﺍ ﻋﻤﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻛﻞ ﺁﻳﺔ ﻧﺰﻟﺖ ﻭﻓﻲ ﻛﻞ‬ ‫ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﻭﺭﺩ ﻭﻟﻢ ﻳﻠﺘﻤﺴﻮﺍ ﻟﺬﻟﻚ ﻗﺮﻳﻨﺔ ﻭﻟﻢ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺧﺼﻮﺻﻴﺘﻪ)‪.(٢‬‬ ‫‪ ;< ١٣٤‬ام إذا ورد ‪g h!5‬ص‬ ‫ﺇﻥ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺇﻣﺎ ﺃﻥ ﻳﺮﺩ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﺃﻱ‪ :‬ﺑﻼ ﺳﺆﺍﻝ ﻭﻻ ﺳﺒﺐ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺩ‬ ‫ﺑﻌﺪ ﺳﺆﺍﻝ ﺃﻭ ﺳﺒﺐ‪ ،‬ﻓﺈﻥ ﻭﺭﺩ ﺍﺑﺘﺪﺍﺀ ﻓﺤﻜﻤﻪ ﺃﻧﻪ ﻋﺎﻡ ﺇﺟﻤﺎ ﻋﺎ ﻭﻗﺪ ﺗﻘﺪﻡ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٦٠/١‬ ‪.٢٦١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١١٥/١‬‬ ‫‪105‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﺧﺎﺻﺎ‬ ‫‪‬‬‫ﻭﺭﺩ ﺑﻌﺪ ﺳﺆﺍﻝ ﺃﻭ ﺳﺒﺐ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﺍﻟﺴﺒﺐ ﻋﺎ ‪‬ﻣﺎ ﺃﻭ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻋﺎ ‪‬ﻣﺎ ﻛ »ﻫﻞ ﺍﻟﻤﺎﺀ ﻃﺎﻫﺮ؟« ﻓﺠﻮﺍﺑﻪ ﺍﻟﻌﺎﻡ ﻋﺎﻡ ﻣﺜﻠﻪ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻣﻔﺘﻘﺮﺍ ﺇﻟﻰ‬ ‫‬‫ﺧﺎﺻﺎ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺠﻮﺍﺏ‬ ‫‪‬‬‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﺍﻟﺴﺒﺐ‬ ‫ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﺍﻟﺴﺒﺐ؛ ﺃﻱ‪ :‬ﻻ ﻳﺴﺘﻘﻞ ﺍﻟﺠﻮﺍﺏ ﺑﻨﻔﺴﻪ ﻛ »ﻫﻞ ﻋﻠﻴﻚ ﻟﻲ ﻣﺌﺔ‬ ‫ﺩﺭﻫﻢ؟« ﻓﻴﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﺃﻟﻴﺲ ﻟﻲ ﻋﻨﺪﻙ ﻛﺬﺍ؟ ﻓﻴﻘﻮﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻓﻨﻌﻢ ﻭﺑﻠﻰ ﺟﻮﺍﺏ‬ ‫ﻏﻴﺮ ﻣﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﻭﺇﻥ ﺃﺗﻰ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻰ ﺍﻟﺴﺆﺍﻝ ﻻ ﻳﺘﻢ ﻣﻌﻨﺎﻩ ﺑﺪﻭﻧﻪ‪ ،‬ﻓﻬﻮ ﻓﻲ ﻋﻤﻮﻣﻪ‬ ‫‬‫ﺍﻟﻠﻔﻆ ﺍﻟﻤﺠﺎﺏ ﺑﻪ‬ ‫ﻭﺧﺼﻮﺻﻪ ﺑﺤﺴﺐ ﻣﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻋﺎ ‪‬ﻣﺎ‪،‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺧﺎﺻﺎ‪ ،‬ﻓﻬﻮ ﺧﺎﺹ ﻣﺜﻠﻪ ‬ ‫‪‬‬‫ﻓﻬﻮ ﻋﺎﻡ ﻛﺎﻟﺴﺆﺍﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﻋﻦ ﺍﻟﺴﺆﺍﻝ‬ ‫ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﺴﺒﺐ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻭﺍﻟﺴﺒﺐ‪ ،‬ﻓﺤﻜﻤﻪ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﺃﻧﻪ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺍﻟﺨﺎﺹ‬ ‫ﻻ ﻳﺨﺼﺼﻪ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﮊ ﺣﻴﻦ ﺳﺌﻞ ﻋﻦ ﺑﺌﺮ ﺑﻀﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺧﻠﻖ‬ ‫ﻃﻬﻮﺭﺍ ﻻ ﻳﻨﺠﺴﻪ ﺇﻻ ﻣﺎ ﻏﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ«)‪ ،(١‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ ﮊ‬ ‫‬‫ﺍﻟﻤﺎﺀ‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺷﺎﺓ ﻣﻴﻤﻮﻧﺔ ﻭﻗﺪ ﻣﺎﺗﺖ‪ :‬ﺃﻳﻨﺘﻔﻊ ﺑﺈﻫﺎﺑﻬﺎ؟ ﻓﻘﺎﻝ‪» :‬ﺃﻳﻤﺎ ﺇﻫﺎﺏ‬ ‫ﺩﺑﻎ ﻓﻘﺪ ﻃﻬﺮ«)‪ ،(٢‬ﻓﻌﻤﻮﻡ ﺍﻟﺤﺪﻳﺜﻴﻦ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺳﺒﺒﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺑﺌﺮ ﺑﻀﺎﻋﺔ‬ ‫ﻓﻲ ﺍﻷﻭﻝ‪ ،‬ﻭﺷﺎﺓ ﻣﻴﻤﻮﻧﺔ ﻓﻲ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﻻ ﻋﺒﺮﺓ ﺑﺨﺼﻮﺹ‬ ‫ﺍﻟﺴﺒﺐ ﻣﻊ ﻋﻤﻮﻡ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺼﻮﺹ ﺍﻟﺴﺒﺐ ﻣﻌﺘﺒﺮ‪ ،‬ﻭﺇﻥ ﻋﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻣﻘﺼﻮﺭ ﻋﻠﻴﻪ‬ ‫ﻭﻣﺨﺼﺺ ﺑﻪ‪ ،‬ﻭﻧﺴﺐ ﺻﺎﺣﺐ »ﺍﻟﺘﻮﺿﻴﺢ« ﻭﻏﻴﺮﻩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﻴﺮﻩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻤﺎﺀ ﻻ ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪ ،‬ﺡ‪ ٦٦ :‬ﺩﻭﻥ‬ ‫ﻗﻮﻟﻪ‪» :‬ﺇﻻ ﻣﺎ ﻏﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﻳﺤﻪ«‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺟﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐﺖ‪ ،‬ﺡ‪.١٧٢٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪106‬‬ ‫ﻭﻧﺴﺒﻪ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ« ﺇﻟﻰ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﻋﻦ ﺍﻟﺴﺆﺍﻝ)‪.(١‬‬ ‫ﻭﻳﻌﻤﻞ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﺇﺫﺍ ﻛﺎﻥ‬ ‫‬ ‫!"‬ ‫‪ ١٣٥‬ا‪ H‬ﻻ ‪ %‬إذا ورد‬ ‫ﻣﺘﻌﺪﻳﺎ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫‬‫ﺇﻥ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻭﺭﺩ ﻣﺜﺒ ﺘﺎ ﻓﻼ ﻳﻌﻢ ﺟﻤﻴﻊ ﻣﺘﻌﻠﻘﺎﺗﻪ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲﮊ ﻭﺁﻟﻪﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺃﻭ ﺑﻌﺪ‬ ‫ﻏﻴﺒﻮﺑﺔ ﺍﻟﺸﻔﻖ‪ ،‬ﺃﻭ ﺟﻤﻊ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻼ ﻳﻌﻢ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ‪ ،‬ﻭﻻ ﺍﻟﺸﻔﻘﻴﻦ‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﻌﻢ ﺍﻟﺠﻤﻌﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺇﻧﻪ ﻳﻌﻢ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ؛ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻌﻞ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﻭﻻ‬ ‫ﻗﺎﺋﻞ ﺑﻌﻤﻮﻡ ﺍﻟﻨﻜﺮﺓ ﺍﻟﻤﺜﺒﺘﺔ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﻳﺠﻌﻞ ﺍﻟﻤﻄﻠﻖ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻧﻮﻉ‬ ‫ﻣﻦ ﺍﻟﺨﺎﺹ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺇﻥ ﺗﻨﺎﻭﻝ ﺟﻤﻠﺔ ﺃﻓﺮﺍﺩ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﺘﻨﺎﻭﻝ ﺇﻧﻤﺎ ﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺍﻟﺒﺪﻟﻴﺔ ﻻ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻛﻤﺎ ﻓﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻣﺎ ﺗﻜﺮﺍﺭ ﺍﻟﻔﻌﻞ ﻓﻤﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ‪:‬‬ ‫ﻛﺎﻥ ﻳﺠﻤﻊ‪ ،‬ﻛﻘﻮﻟﻬﻢ‪ :‬ﻛﺎﻥ ﺣﺎﺗﻢ ﻳﻜﺮﻡ ﺍﻟﻀﻴﻒ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻣﻦ ﻋﻤﻮﻡ ﻟﻔﻆ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺇﻣﺎ ﻗﻮﻝ‬ ‫ﻭﺃﻣﺎ ﺩﺧﻮﻝ ﺃﻣﺘﻪ ﻓﺒﺪﻟﻴﻞ ﺧﺎﺭﺟﻲ ﻻ ﻣﻦ ﻟﻔﻆ ﺍﻟﻔﻌﻞ ‬ ‫ﻧﺤﻮ‪ :‬ﻗﻮﻟﻪ ﮊ »ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ«)‪ ،(٢‬ﻭ»ﺧﺬﻭﺍ ﻋﻨﻲ ﻣﻨﺎﺳﻜﻜﻢ«)‪ ،(٣‬ﺃﻭ‬ ‫ﻗﺮﻳﻨﺔ ﺣﺎﻝ ﻛﻮﻗﻮﻋﻪ ﺑﻌﺪ ﺇﺟﻤﺎﻝ‪ ،‬ﺃﻭ ﺇﻃﻼﻕ‪ ،‬ﺃﻭ ﻋﻤﻮﻡ‪ ،‬ﺃﻭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ Á ﴿ :‬‬ ‫‪] ﴾ È Ç Æ Å Ä Ã‬ﺍﻷﺣﺰﺍﺏ‪ ،[٢١ :‬ﺃﻭ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬ ‫ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ﻣﻨﻔ ‪‬ﻴﺎ ﻧﺤﻮ‪ :‬ﻣﺎ ﻓﻌﻠﺖ‪ ،‬ﻭﻻ ﺃﻓﻌﻞ‪ ،‬ﻋﺎﻡ ﻓﻲ ﻣﻔﻌﻮﻻﺗﻪ‪ ،‬ﻭﻣﺜﻠﻪ‪ :‬ﺇﻥ‬ ‫ﻓﻌﻠﺖ‪ ،‬ﻭﻻ ﺗﻔﻌﻞ ﻭﻫﻞ ﻓﻌﻠﺖ؟ ﺑﺨﻼﻑ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺜﺒﺖ؛ ﻭﺫﻟﻚ ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻌﻞ ﻓﻲ‬ ‫ﺣﻜﻢ ﺍﻟﻨﻜﺮﺓ ﺗﻌﻢ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﻻ ﺗﻌﻢ ﻓﻲ ﻣﻘﺎﻡ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺈﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٦٣/١‬ ‪.٢٦٤‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ ﺭﺣﻤﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﺡ‪.٦٠٠٨ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻹﺑﻀﺎﻉ ﻓﻲ ﻭﺍﺩﻱ ﻣﺤﺴﺮ‪ ،‬ﺡ‪.٩٢٩٧ :‬‬ ‫‪107‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﺿﺮﺑﺎ‪ :‬ﻓﻀﺮﺏ ﻧﻜﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ‬ ‫‬‫ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻣﺎ ﺿﺮﺑﺖ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺃﻭﻗﻌﺖ‬ ‫ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻴﻪ ﺑﺼﺤﺔ ﻗﺒﻮﻝ ﺍﻟﻔﻌﻞ‬ ‫ﺍﻟﻤﻨﻔﻲ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻧﺤﻮ‪ :‬ﻣﺎ ﺃﻛﻠﺖ ﺇﻻ ﺗﻤﺮﺓ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﺘﺨﺼﻴﺺ ﺩﻟﻴﻞ ﺍﻟﻌﻤﻮﻡ)‪.(١‬‬ ‫‪ ١٣٦‬ا‪ I‬ا‪ e‬وا‪ I‬ا\;‬ ‫ﺍﻟﻨﻔﻲ ﻳﻜﻮﻥ ﺗﺎﺭﺓ ﺣﻘﻴﻘ ‪‬ﻴﺎ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻚ‪ :‬ﻻ ﺃﺿﺮﺏ‪ ،‬ﻭﻟﻦ ﺃﺿﺮﺏ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻔﻲ ﺑﺎﻟﺤﺮﻭﻑ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻟﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺣﻜﻤ ‪‬ﻴﺎ ﻛﺎﻟﻨﻬﻲ‪ ،‬ﻣﻦ‬ ‫ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﻻ ﺗﻀﺮﺏ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﻮﺿﻊ ﻟﻠﻨﻔﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺿﻊ ﻟﻄﻠﺐ ﺗﺮﻙ‬ ‫ﻧﻔﻴﺎ ﺣﻜﻤ ‪‬ﻴﺎ‪ ،‬ﺃﻱ‪ :‬ﺣﻜﻤﻪ ﻛﺤﻜﻢ‬ ‫ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺎﺳﺘﻠﺰﻡ ﻃﻠﺐ ﺗﺮﻙ ﻧﻔﻲ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﻜﺎﻥ ‬ ‫ﺍﻟﻨﻔﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺘﻪ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻣﺴﻠﻤﺎ‬ ‫‬‫ﻓﻌﻠﻲ ﻛﺬﺍ‪ ،‬ﻭﺇﻥ ﻗﺘﻠﺖ‬ ‫‪‬‬‫ﻭﻛﺎﻟﺸﺮﻁ ﺍﻟﻤﺜﺒﺖ ﻣﻦ ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﺇﻥ ﺿﺮﺑﺖ‬ ‫ﻋﻠﻲ ﻛﺬﺍ‪ ،‬ﻭﻻ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻓﺈﻥ ﺿﺮﺑﺖ ﻛﺎﻥ ‪‬‬‫ﻓﻌﻠﻴﻚ ﺍﻟﻘﺼﺎﺹ؛ ﺇﺫ ﺍﻟﻤﻌﻨﻰ‪ :‬ﻻ ﺃﺿﺮﺏ ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻓﺈﻥ ﻗﺘﻠﺘﻪ ﻗﺘﻠﺖ ﺑﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﺮﻁ ﺍﻟﻤﻨﻔﻲ ﻣﻦ ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﻟﺌﻦ ﻟﻢ‬ ‫‬‫ﺗﻘﺘﻞ‬ ‫ﻓﻌﻠﻲ ﻛﺬﺍ‪ ،‬ﻓﻬﻮ ﺧﺎﺹ؛ ﻷﻧﻪ ﻳﻘﻊ ﻋﻠﻰ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﺟﺎﻝ‪،‬‬ ‫‪‬‬‫ﺭﺟﻼ‪،‬‬‫ﺃﺿﺮﺏ ‬ ‫ﻭﻳﺒﺮ ﺑﻀﺮﺑﻪ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﺃﻭ ﻛﺎﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ ﻣﻦ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪K J I H ﴿ :‬‬ ‫‪] ﴾ L‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٣٥ :‬ﺃﻱ‪ :‬ﻻ ﻳﻐﻔﺮﻫﺎ ﺃﺣﺪ ﻏﻴﺮﻩ ﺗﻌﺎﻟﻰ)‪.(٢‬‬ ‫‪ ١٣٧‬د‪g‬ل ا‪ ,g  hO‬‬ ‫ﺇﺫﺍ ﺧﺎﻃﺐ ﺍﻟﻤﺨﺎﻃﺐ ﻏﻴﺮﻩ ﺑﻜﻼﻡ ﻋﺎﻡ ﺩﺧﻞ ﺗﺤﺘﻪ ﺍﻟﻤﺨﺎﻃﺐ ﻭﻏﻴﺮﻩ‪ ،‬ﻧﺤﻮ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ñ Ð Ï Î ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٩ :‬ﻓﺬﺍﺗﻪ ﺗﻌﺎﻟﻰ ﺩﺍﺧﻞ ﺗﺤﺖ »ﻛﻞ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٦٩/١‬ ‪.٢٧٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٠/١‬ ‪.٢٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪108‬‬ ‫ﺷﻲﺀ« ﻓﺬﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻣﻌﻠﻮﻣﺔ ﻟﻪ ‪ 8‬ﻭﻧﺤﻮ‪ :‬ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻚ ﻓﺄﻛﺮﻣﻪ ﻭﻻ ﺗﻬﻨﻪ‪،‬‬ ‫ﻓﺎﻟﻤﺨﺎﻃﺐ ﺑﻬﺬﺍ ﺍﻟﻜﻼﻡ ﺩﺍﺧﻞ ﺗﺤﺖ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺇﻻ ﺇﺫﺍ ﻣﻨﻊ ﻣﻦ ﺩﺧﻮﻟﻪ ﻣﺎﻧﻊ‬ ‫ﻣﻦ ﻋﻘﻞ ﺃﻭ ﻧﻘﻞ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ b a ` ﴿ :‬ﺍﻟﺰﻣﺮ‪،[٦٢ :‬‬ ‫ﻓﺎﻟﻌﻘﻞ ﻳﻤﻨﻊ ﻣﻦ ﺩﺧﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺗﺤﺖ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺨﻠﻮﻗﺎ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ!‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺇﻥ ﺍﻟﻤﺨﺎﻃﺐ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﻋﻤﻮﻡ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ b a ` ﴿ :‬ﺍﻟﺰﻣﺮ‪.[٦٢ :‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﺑﺨﺮﻭﺝ ﺍﻟﻤﺨﺎﻃﺐ ﻣﻦ ﻋﻤﻮﻡ ﺧﻄﺎﺑﻪ ﻫﻨﺎﻟﻚ‪،‬‬ ‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺧﺮﻭﺟﻪ ﻣﻨﻬﺎ ﻛﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﻓﻲ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻌﻤﻮﻣﺎﺕ)‪.(١‬‬ ‫‪,g ١٣٨‬ب ا&د ﻻ ‪I"%‬ول ‪ &48‬ا‪hO‬‬ ‫ﺇﺫﺍ ﺗﻮﺟﻪ ﺍﻟﺸﺎﺭﻉ ﺇﻟﻰ ﻭﺍﺣﺪ ﻣﻔﺮﺩ ﻧﺤﻮ‪ :‬ﺍﻓﻌﻞ ﻛﺬﺍ ﻳﺎ ﺯﻳﺪ‪ ،‬ﻭﺍﺗﺮﻙ ﻛﺬﺍ‬ ‫ﻳﺎ ﻋﻤﺮﻭ‪ ،‬ﻓﻼ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏ ﺑﻬﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﺨﺎﻃﺐ‬ ‫ﺑﻌﻴﻨﻪ‪ ،‬ﻟﻜﻦ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻣﻦ ﻋﺪﺍﻩ ﺇﺫﺍ ﻇﻬﺮﺕ ﻋﻠﺔ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ : 5‬ﺃﻧﻪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻌﻢ ﻏﻴﺮ ﺍﻟﻤﺨﺎﻃﺐ ‬ ‫ﻳﻌﻢ ﺑﺪﻟﻴﻞ ﻻ ﺑﻨﻔﺴﻪ‪ ،‬ﻧﺤﻮ‪» :‬ﺣﻜﻤﻲ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺣﻜﻤﻲ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ«‪،‬‬ ‫ﻓﻼ ﻳﻌﻢ ﺍﻟﺨﻄﺎﺏ ﺑﻤﻔﺮﺩ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻐﺔ‪ ،‬ﻟﻜﻨﻪ ﻳﻌﻢ ﻣﻦ‬ ‫ﻃﺮﻳﻖ ﺍﻟﺸﺮﻉ ﻟﺬﻟﻚ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻌﻤﻮﻣﻪ ﺣﻴﻨﺌﺬ ﻋﻤﻮﻡ ﺧﺎﺭﺟﻲ ﻻ ﻣﻦ ﻟﻔﻈﻪ‬ ‫ﻧﻔﺴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٢/١‬ ‪.٢٧٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٢/١‬ ‪.٢٧٣‬‬ ‫‪109‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪„ ١٣٩‬ل ‪,g‬ب ا‪ !I‬ﻷ\  ‪~ A‬‬ ‫ﻣﺎ ﺧﺎﻃﺐ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺯﻣﺎﻧﻪ ﻻ ﻳﺸﻤﻞ ﻣﻦ ﺑﻌﺪﻫﻢ ﺇﻻ ﺑﺪﻟﻴﻞ ﻣﻦ ﺇﺟﻤﺎﻉ‬ ‫ﺃﻭ ﻗﻴﺎﺱ ﺃﻭ ﻧﺺ‪ ،‬ﻓﻨﺤﻮ‪ ﴾ " ! ﴿ :‬ﺧﻄﺎﺏ ﻟﻠﻤﻮﺟﻮﺩﻳﻦ ﻓﻲ ﺯﻣﺎﻧﻪ ﮊ ‪،‬‬ ‫ﻭﻻ ﻳﺘﻨﺎﻭﻝ ﻣﻦ ﺑﻌﺪﻫﻢ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻧﺤﻮ‪﴾ $ # " ! ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[١ :‬ﻓﺎﻷﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ ﺟﻤﻴﻊ ﻣﻦ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻣﻤﻦ ﻭﺟﺪ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟﺨﻄﺎﺏ ﻭﻣﻤﻦ ﻳﺄﺗﻲ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻻ ﻳﻤﺘﻨﻊ‬ ‫ﺧﻄﺎﺏ ﺍﻟﻤﻌﺪﻭﻡ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻭﺟﻮﺩﻩ ﺑﻮﺍﺳﻄﺔ ﻣﻦ ﻳﺒﻠﻐﻪ ﺍﻟﺨﻄﺎﺏ ﺇﺫﺍ ﻭﺟﺪ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻣﻌﺪﻭﻣﺎ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﻋﺪﻡ ﻋﻤﻮﻡ‬ ‫‬‫ﺍﻟﻤﻤﺘﻨﻊ ﺧﻄﺎﺏ ﺍﻟﻤﻌﺪﻭﻡ ﻓﻲ ﺣﺎﻝ ﻛﻮﻧﻪ‬ ‫ﻧﺤﻮ‪ ﴾ " ! ﴿ :‬ﻟﻠﻤﻮﺟﻮﺩﻳﻦ ﻓﻲ ﺯﻣﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻟﻤﻦ ﻳﺄﺗﻲ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻫﻮ‬ ‫ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ .‬ﻭﻗﺎﻟﺖ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻧﻪ ﻋﺎﻡ ﻟﻬﻢ ﻭﻟﻤﻦ ﺳﻴﺄﺗﻲ ﻣﻦ‬ ‫ﺑﻌﺪﻫﻢ)‪.(١‬‬ ‫‪,g ١٤٠‬ب اﷲ ‪ 4!I‬ﻻ ‪ p%&, I%‬ا ‪J‬‬ ‫ﻭﺧﺎﺻﺎ ﺑﻪ ﻧﺤﻮ‪ ﴿ :‬ﮯ ¡‬‫‪‬‬‫ﻣﺘﻮﺟﻬﺎ ﻟﻨﺒﻴﻨﺎ !‬ ‫‬‫ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ‬ ‫‪﴾® ¬ « ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫]ﺍﻟﺰﻣﺮ‪﴾ ) ( ' & % $ # " ! ﴿ ،[٦٥ :‬‬ ‫]ﺍﻟﻄﻼﻕ‪] ﴾ " ! ﴿ ،[١ :‬ﺍﻟﻤﺰﻣﻞ‪] ﴾ } | ﴿ ،[١ :‬ﺍﻟﻤﺪﺛﺮ‪ ،[١ :‬ﻓﻼ ﻳﻌﻤﻨﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻷﻣﺔ ﻣﻌﻪﺑﻄﺮﻳﻖ ﺍﻟﻮﺿﻊ‪ ،‬ﻷﻧﻪ ﺧﻄﺎﺏ ﻟﻤﻔﺮﺩ‪ ،‬ﻭﻻ ﻳﺘﻨﺎﻭﻝ ﺧﻄﺎﺏ ﺍﻟﻤﻔﺮﺩ‬ ‫ﻏﻴﺮﻩ ﻣﻌﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﺮﻑ ﺍﻟﺸﺮﻋﻲ ﻗﻀﻰ ﺑﻌﻤﻮﻡ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﺍﻟﺨﻄﺎﺏ ﺑﺪﻟﻴﻞ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ç Æ Å Ä Ã Â Á ﴿ :‬‬ ‫‪] ﴾ Ñ Ð Ï Î Í Ì Ë Ê É È‬ﺍﻷﺣﺰﺍﺏ‪ ،[٢١ :‬ﻓﻼ ﻳﻌﻤﻨﺎ‬ ‫ﻧﺺ ﻋﻠﻰ ﺩﺧﻮﻟﻨﺎ ﻣﻌﻪ‪ ،‬ﻓﺪﺧﻮﻝ ﺃﺗﺒﺎﻋﻪ ﮊ ﺗﺤﺖ‬‫ﺧﺺ ﻧﺒﻴﻨﺎ ﺇﻻ ﺑﺸﺮﻉ ‪‬‬ ‫ﺧﻄﺎﺏ ‪‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٦/١‬ ‪.٢٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪110‬‬ ‫ﺧﻄﺎﺑﻪ ﺍﻟﺨﺎﺹ ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﺮﻉ ﻻ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻪ ﮊ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺧﻮﻃﺐ ﺑﻪ ﻧﺤﻮ‪ª © ¨ § ﴿ :‬‬ ‫« ¬ ® ﴾ ]ﺍﻟﺰﻣﺮ‪ ،[٦٥ :‬ﺇﻻ ﻣﺎ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺧﺎﺹ ﻣﻦ ﺩﻭﻧﻬﻢ‬ ‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪W V U T S R Q P O N M ﴿ :‬‬ ‫‪] ﴾ X‬ﺍﻹﺳﺮﺍﺀ‪ ،،[٧٩ :‬ﻭ﴿ ‪¯ ® ¬ « ª © ¨ § ¦ ¥‬‬ ‫‪] ﴾ µ ´ ³ ² ± °‬ﺍﻷﺣﺰﺍﺏ‪ ،[٥٠ :‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫ﺍﻟﺨﻄﺎﺏ ﺍﻟﺨﺎﺹ ﺑﻪ ﮊ ﻻ ﻳﻌﻢ ﺃﺗﺒﺎﻋﻪ ﻣﻌﻪ ﻟﻐﺔ ﻫﻮ ﻗﻮﻝ ﺍﻟﻤﺤﻘﻘﻴﻦ ﻣﻦ‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻏﻴﺮﻩ ﺇﻟﻰ ﺃﻥ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺨﺎﺹ ﺑﻪ ﮊ ﻳﻌﻤﻪ ﻣﻊ‬ ‫ﺃﺗﺒﺎﻋﻪ)‪.(١‬‬ ‫‪ ١٤١‬م @م ا‪,O‬ب‬ ‫ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ﻟﻴﺲ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻓﻠﺬﺍ ﻧﻔﻰ ﻗﻮﻡ ﻋﻤﻮﻣﻪ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻮﻡ‪،‬‬ ‫ﻭﺍﻟﺨﺼﻮﺹ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻷﻟﻔﺎﻅ ﺩﻭﻥ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﻧﺤﻦ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻻ ﻧﺴﻠﻢ ﺧﺼﻮﺻﻴﺘﻪ ﺑﺎﻷﻟﻔﺎﻅ ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻭﺍﻟﻤﺨﺎﻟﻔﺔ ﻳﺜﺒﺖ ﺑﻬﻤﺎ ﺍﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﻣﺎ ﺳﻮﻯ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻫﻮ ﺟﻤﻴﻊ ﻣﻌﻨﻰ ﺍﻟﻌﻤﻮﻡ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻓﻲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ«)‪ ،(٢‬ﻓﻴﻔﻬﻢ ﻣﻨﻪ ﻧﻔﻲ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻤﻌﻠﻮﻓﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﻤﺎ ﻟﻴﺲ ﺑﺴﺎﺋﻤﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪| { z y x w ﴿ :‬‬ ‫ﻣﺆﺫﻳﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫‬‫} ~ ﮯ ¡ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ ،[٢٣ :‬ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪\ [ Z Y X W V U T ﴿ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٨/١‬ ‪.٢٧٩‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪111‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫] ^_ ` ‪] ﴾ a‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٠ :‬ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻹﺗﻼﻓﺎﺕ‬ ‫ﻣﻤﺎ ﻋﺪﺍ ﺍﻷﻛﻞ)‪.(١‬‬ ‫‪ ١٤٢‬م ا‪ J4  .‬أ&اد ﻻ'@‬ ‫ﺣﻜﻤﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻭﺍﻗﻌﺔ ﺷﺨﺼﻴﺔ ﻋﻠﻰ ﻋﻠﺔ ﻣﻌﻠﻮﻣﺔ‬ ‫‬‫ﺇﺫﺍ ﻋﻠﻖ ﺍﻟﺸﺎﺭﻉ‬ ‫ﺗﺎﺑﻌﺎ ﻟﺘﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﻠﺔ ﺗﻜﻮﻥ ﻟﺠﻤﻴﻊ ﺃﻓﺮﺍﺩ‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻳﻜﻮﻥ ‬ ‫ﻗﻴﺎﺳﺎ ﻟﻬﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ‬ ‫ﻣﻌﻠﻮﻻﺗﻬﺎ‪ ،‬ﻭﻣﺘﻨﺎﻭﻟﺔ ﻟﺠﻤﻴﻊ ﺻﻮﺭﻫﺎ ‬ ‫ﻗﻮﻟﻪ ﮊ ﻓﻲ ﻗﺘﻠﻰ ﺃﺣﺪ‪» :‬ﺯﻣﻠﻮﻫﻢ ﻓﻲ ﺛﻴﺎﺑﻬﻢ ﺑﻜﻠﻮﻣﻬﻢ ﻭﺩﻣﺎﺋﻬﻢ‪ ،‬ﻓﺈﻧﻬﻢ‬ ‫ﻣﺤﺮﻣﺎ‪:‬‬ ‫‬‫ﺩﻣﺎ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ ﮊ ﻓﻲ ﺃﻋﺮﺍﺑﻲ ﻣﺎﺕ‬ ‫ﻳﺤﺸﺮﻭﻥ ﻭﺃﻭﺩﺍﺟﻬﻢ ﺗﺸﺨﺐ ‬ ‫ﻣﻠﺒﻴﺎ«)‪ ،(٣‬ﻓﺤﻜﻢ ﻛﻞ‬ ‫ﻃﻴﺒﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‬ ‫»ﻻ ﺗﺨﻤﺮﻭﺍ ﺭﺃﺳﻪ ﻭﻻ ﺗﻘﺮﺑﻮﻩ ‬ ‫ﻣﺴﻜﺮ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﺣﻜﻢ ﺍﻟﺨﻤﺮ ﻟﻌﻤﻮﻡ ﺍﻹﺳﻜﺎﺭ ﻟﻪ‪ ،‬ﻭﺣﻜﻢ ﻛﻞ ﺷﻬﻴﺪ ﻓﻲ‬ ‫ﺍﻟﺘﺰﻣﻴﻞ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻟﺘﻲ ﻋﻠﻴﻪ ﺣﻜﻢ ﺷﻬﺪﺍﺀ ﺃﺣﺪ ﻟﻌﻤﻮﻡ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻋﻠﻖ ﺑﻪ ﻫﺬﺍ‬ ‫ﺩﻣﺎ‪ ،‬ﻭﺣﻜﻢ‬ ‫ﺍﻟﺤﻜﻢ ﻟﺠﻤﻴﻊ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﻫﻮ ﻛﻮﻧﻬﻢ ﻳﺤﺸﺮﻭﻥ ﻭﺃﻭﺩﺍﺟﻬﻢ ﺗﺸﺨﺐ ‬ ‫ﻣﺤﺮﻣﺎ ﻓﻲ ﻣﻨﻊ ﺗﻘﺮﻳﺒﻪ ﺍﻟﻄﻴﺐ ﺣﻜﻢ ﺫﻟﻚ ﺍﻷﻋﺮﺍﺑﻲ؛ ﻟﻌﻤﻮﻡ ﺫﻟﻚ‬ ‫‬‫ﻛﻞ ﻣﻦ ﻣﺎﺕ‬ ‫ﻣﻠﺒﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻋﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺤﺸﺮ ‬ ‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺤﻘﻘﻴﻦ ﻛﺄﺑﻲ ﺍﻟﺤﺴﻴﻦ ﻭﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻌﻢ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﻻ ﻋﻤﻮﻡ ﻓﻴﻪ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﻭﻻ ﻣﻦ‬ ‫ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨١/١‬ ‪.٢٨٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺻﻌﻴﺮ ‪ ، ƒ‬ﺡ‪.٢٣١٤٢ :‬‬ ‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻜﻔﻦ ﻓﻲ ﺛﻮﺑﻴﻦ‪ ،‬ﺡ‪.١٢٦٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪112‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻟﻒ‪ :‬ﺃﻥ ﻣﻦ ﻻﺯﻡ ﻋﻠ‪‬ﺔ ﺍﻻﻃﺮﺍﺩ‪ ،‬ﻭﻫﻮ ﺛﺒﻮﺕ ﺣﻜﻤﻬﺎ‬ ‫ﺣﻴﺚ ﺛﺒﺘﺖ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﻋﻤﻮﻣﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻌﻨﻰ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ‬ ‫ﺑﻌﺎﻡ‪ ،‬ﺇﺫ ﻗﺪ ﺑﻴﻨ‪‬ﺎ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻟﻠﻌﻤﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺃﺣﺪﻫﺎ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ‬ ‫ﻳﻘﺘﻀﻲ ﻛﻮﻧﻪ ﻭﺿﻊ ﻟﻠﻌﻤﻮﻡ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻌﻨﻰ)‪.(١‬‬ ‫‪ ١٤٣‬م ` ا&اوي‬ ‫ﺇﺫﺍ ﺣﻜﻰ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﻌﺪﻝ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻷﻟﻔﺎﻅ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ :‬ﺃﻧﻪ ﻓﻌﻞ‬ ‫ﻛﺬﺍ‪ ،‬ﺃﻭ ﺃﻣﺮ ﺑﻜﺬﺍ‪ ،‬ﺃﻭ ﻧﻬﻰ ﻋﻦ ﻛﺬﺍ‪ ،‬ﺑﻠﻔﻆ ﻋﺎﻡ ﻣﻦ ﺍﻟﺼﺤﺎﺑﻲ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻜﻢ‬ ‫ﺑﻌﻤﻮﻣﻪ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ‪ :‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﺑﻴﻊ ﺍﻟﻐﺮﺭ‪ ،‬ﻭﻗﻀﻰ‬ ‫ﺑﺎﻟﺸﻔﻌﺔ ﻟﻠﺠﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻋﺎﻡ ﻟﻜﻞ ﻏﺮﺭ ﻭﻛﻞ ﺟﺎﺭ ﺣﻴﺚ ﺭﻭﺍﻩ ﻋﺪﻝ ﻋﺎﺭﻑ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﺳﺘﻈﻬﺮﻩ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻢ‪ ،‬ﻭﻧﺴﺒﻪ ﺍﻟﺒﺪﺭ‬ ‫ﺍﻟﺸﻤﺎﺧﻲ ﻭﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﺇﻟﻰ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻤﺤﻜﻲ ﻧﻔﺴﻪ‬ ‫ﻻ ﻓﻲ ﻟﻔﻆ ﺍﻟﺤﻜﺎﻳﺔ‪ ،‬ﻭﺍﻟﻌﻤﻮﻡ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﻟﻔﻆ ﺍﻟﺤﻜﺎﻳﺔ‪ ،‬ﻭﺍﻟﻤﺤﻜﻲ ﻳﺤﺘﻤﻞ ﺃﻥ‬ ‫ﺧﺎﺻﺎ ﺗﻮﻫ‪‬ﻢ ﺍﻟﻨﺎﻗﻞ ﻋﻤﻮﻣﻪ‪ ،‬ﻓﻨﻘﻠﻪ ﺑﺼﻴﻎ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺃﻭ ﺃﻥ ﺣﻜﺎﻳﺔ ﻟﻔﻆ ﺍﻟﻨﺎﻗﻞ‬ ‫‪‬‬‫ﻳﻜﻮﻥ‬ ‫ﻗﺼﺮ ﻋﻦ ﺣﻜﺎﻳﺔ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻌﻤﺪ ﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﻇﻨ‪‬ﺎ ﻣﻨﻪ ﺃﻧﻪ ﺍﻟﻮﺍﻗﻊ‪.‬‬ ‫ﻓﺈﺫﺍ ﺭﻭﺍﻩ ﺍﻟﻌﺪﻝ ﺍﻟﻌﺎﺭﻑ ﺑﻤﻮﺍﺿﻊ ﺍﻟﻠﻔﻆ‪ ،‬ﺍﻧﺘﻔﻰ ﺫﻟﻚ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻷﻧﺎ ﻧﻈﻦ‬ ‫ﺻﺪﻕ ﺧﺒﺮ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻌﺪﺍﻟﺘﻪ ﺗﺼﻮﻧﻪ ﻣﻦ ﻧﻘﻞ ﻣﺎ ﻟﻢ ﻳﺘﺤﻘﻘﻪ‪ ،‬ﺇﺫ ﻧﻘﻞ ﻣﺎ ﻟﻢ ﻳﺘﺤﻘﻘﻪ‬ ‫ﻛﺬﺏ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻣﺨﺎﻟﻒ ﻟﻸﺻﻞ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺣﺎﻟﺔ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻣﻌﺮﻓﺘﻪ ﺑﻤﻮﺍﺿﻊ‬ ‫ﺍﻟﻠﻔﻆ ﺗﺤﻔﻈﻪ ﻣﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺍﻟﺸﻲﺀ ﺑﻐﻴﺮ ﺻﻴﻐﺘﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻌﺮﻭﻓﺔ‬ ‫ﻋﻨﺪﻫﻢ ﺑﺤﻜﺎﻳﺔ ﺍﻟﻔﻌﻞ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٢/١‬ ‪.٢٨٤‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٤/١‬ ‪.٢٨٥‬‬ ‫‪113‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪< ١٤٤‬ل ا` ام  ا"‪a4MO‬‬ ‫ﻣﺠﺎﺯﺍ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫‬‫ﺇﺫﺍ ﺧﺼﺺ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺃﻃﻠﻖ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻓﺮﺍﺩﻩ‬ ‫﴿ | } ~ ﮯ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ ،[٥ :‬ﻓﺈﻧﻪ ﺃﺧﺮﺝ ﻣﻨﻪ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﻼ‬ ‫ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﺠﺎﺯ‬ ‫‬‫ﻳﻘﺘﻠﻮﻥ‪ ،‬ﻓﺒﻘﻲ ﻟﻔﻆ ﴿ } ﴾‬ ‫ﻓﻴﻬﻢ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺑﻞ ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻴﻤﺎ ﺑﻘﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺨﻄﻴﺐ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺇﻥ ﺧﺺ‬ ‫ﺑﻤﺘﺼﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﺒﺪﻝ ﻓﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻻ ﻓﻤﺠﺎﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﻨﺤﺼﺮ ﻓﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻻ ﻓﻤﺠﺎﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﺇﻥ ﺧﺼﺺ ﺑﺸﺮﻁ ﺃﻭ ﺍﺳﺘﺜﻨﺎﺀ ﻓﺤﻘﻴﻘﺔ ﻭﺇﻻ ﻓﻤﺠﺎﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ :‬ﺇﻥ ﺧﺼﺺ ﺑﺸﺮﻁ ﺃﻭ ﺻﻔﺔ ﻓﺤﻘﻴﻘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺼﺺ‬ ‫ﺑﺪﻟﻴﻞ ﻟﻔﻈﻲ ﻓﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻻ ﻓﻤﺠﺎﺯ‪.‬‬ ‫ﻣﺠﺎﺯﺍ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻪ‪.‬‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﺠﻮﻳﻨﻲ‪ :‬ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﻓﻲ ﺗﻨﺎﻭﻟﻪ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻫﻲ‪ :‬ﺃﻥ ﻟﻔﻆ‬ ‫ﺍﻟﻌﻤﻮﻡ ﻭﺿﻌﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻟﻼﺳﺘﻐﺮﺍﻕ ﻭﺍﻟﺸﻤﻮﻝ‪ ،‬ﻓﺎﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﺇﻧﻤﺎ‬ ‫ﻫﻮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ ﺍﻟﺸﻤﻮﻝ‬ ‫‬‫ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﻓﻲ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻟﻜﺎﻥ ﻟﻔﻆ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻭﺍﻟﺨﺼﻮﺹ‪ ،‬ﻭﻧﺤﻦ ﻧﻘﻄﻊ ﺑﻌﺪﻡ ﺍﺷﺘﺮﺍﻛﻪ؛ ﻷﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﺑﻼ ﻗﺮﻳﻨﺔ‪ ،‬ﻭﻻ ﻳﻔﻴﺪ‬ ‫ﺍﻟﺨﺼﻮﺹ ﺇﻻ ﻣﻊ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺷﺄﻥ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻧﻪ ﻣﺠﺎﺯ‬ ‫ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٧/١‬ ‪.٢٨٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪114‬‬ ‫ﻣﺠﺎﺯﺍ ﻷﻥ ﻫﺬﺍ‬ ‫‬‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﺧﺺ‪ ،‬ﻓﻘﺎﻝ ﻛﺜﻴﺮ ﻣﻨﻬﻢ ﻳﺼﻴﺮ‬ ‫ﻟﻔﻆ ﻋﺎﻡ ﺍﺳﺘﻌﻤﻞ ﻟﻴﺮﻯ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺧﺺ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻣﺘﺼﻞ‬ ‫ﻣﺠﺎﺯﺍ‬ ‫‬‫ﻛﺎﻥ ﻣﺎ ﺑﻘﻲ ﺣﻘﻴﻘﺔ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﺧﺺ ﺑﺪﻟﻴﻞ ﻋﻘﻠﻲ ﺃﻭ ﺷﺮﻋﻲ ﺃﻭ ﻣﺘﺼﻞ ﻛﺎﻥ‬ ‫ﻗﺎﻟﻪ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺛﻮﺭ ﻭﻋﻴﺴﻰ ﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻗﺪ ﺑﻘﻲ ﻋﻠﻰ‬ ‫ﻋﻤﻮﻣﻪ ﻭﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺫﺍﺕ ﻧﻔﺴﻪ ﻭﻟﻮ ﺧﺺ ﺑﺄﻱ ﺩﻟﻴﻞ ﺷﻴ ﺌﺎ ﻻ ﺷﺮﻋﻲ ﻭﻻ‬ ‫ﻋﻘﻠﻲ ﻭﻻ ﻣﺘﺼﻞ ﻫﻮ ﻻ ﻣﻨﻔﺼﻞ ﻭﻫﻮ ﻗﻮﻝ ﺍﷲ ‪$ # " ! ﴿ : 8‬‬ ‫‪] ﴾ / . - , + * ) ( ' & %‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢٥ :‬ﻭﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪:‬‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺄﻣﺎ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻌﻘﻞ ﻓﻘﻮﻝ ﺍﷲ ‪﴾ ½ ¼ » º ¹ ﴿ : 8‬‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪] ﴾ W V U T S ﴿ ،[٦٢ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،،[١٨٩ :‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺧﺺ ﺣﺘﻰ ﻟﻢ‬ ‫ﺟﻤﻌﺎ ﻓﻬﺬﺍ ﻣﺠﺎﺯ ﻭﻻ ﻳﺤﺴﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ‬‫‬‫ﻳﺒﻖ ﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﺑﻪ ﺟﺎﺋﺰ ﻭﻫﻮ ﺍﻷﺻﺢ)‪.(١‬‬ ‫‪ ;< ١٤٥‬ا` ام  ا"‪a4MO‬‬ ‫ﺍﺧ ﺘﻠﻒ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻌﻤﻮﻡ ﺍﻟﻤﺨﺼﺺ ﻭﺟﻌﻠﻪ ﺣﺠﺔ ﻓﻲ ﺃﻓﺮﺍﺩﻩ‬ ‫ﺍﻟﺒﺎﻗﻴﺔ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪ .‬ﺍﻟﻤﺨﺘﺎﺭ ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ‪،‬‬ ‫ﺧﺺ ﺑﻠﻔﻆ‬ ‫ﻭﺩﻟﻴﻼ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﺎﻗﻲ ﺇﻻ ﺇﺫﺍ ‬‫‬‫ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ﻣﻦ ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﺠﺔ‬ ‫ﻣﺠﻤﻞ ﻧﺤﻮ‪ :‬ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻣﺨﺼﻮﺹ‪ ،‬ﺃﻭ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺨﺼﻮﺹ‪ ،‬ﻓﻬﺬﺍ ﻟﻔﻆ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺣﻜﻢ‬ ‫ﻣﺠﻤﻞ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻗﺪﺭ ﺍﻟﻤﺨﺼﺺ ﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺒﻘﻲ ﺍﻟﻌﺎﻡ ‬ ‫ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻷﻧﻪ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻤﺠﻤﻞ ﻻ ﻳﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺇﻻ ﺑﺒﻴﺎﻥ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻡ ﻓﻲ‬ ‫‬ ‫ﻭﺩﻟﻴﻼ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺣﺠﺔ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﻌﻤﻮﻡ ﻣﻨﺒ ﺌﺎ ﻋﻦ ﺍﻟﻤﺨﺼﺺ ﻗﺒﻞ‬ ‫ﻭﺭﻭﺩ ﺍﻟﻤﺨﺼﺺ ﻓﺤﺠﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٠/١‬‬ ‫‪115‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫﴿ | } ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ ،[٥ :‬ﻓﺈﻧﻪ ﻳﻨﺒﺊ ﻋﻦ ﺍﻟﺤﺮﺑﻲ ﻛﻤﺎ ﻳﻨﺒﺊ ﻋﻦ ﺍﻟﺬﻣﻲ‬ ‫ﺑﺨﻼﻑ ﴿ ‪] ﴾ 0 /‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٨ :‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺒﺊ ﻋﻦ ﻛﻮﻥ ﺍﻟﻤﺎﻝ ﻓﻲ‬ ‫ﻧﺼﺎﺏ ﺍﻟﺴﺮﻗﺔ ﻭﻫﻮ ﺭﺑﻊ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﻣﺨﺮﺝ ﻣﻦ ﺣﺮﺯ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻓﻬﺬﺍ ﻏﺎﻳﺔ ﻣﺎ ﺍﻋﺘﻞ ﺑﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ‬ ‫ﺿﻌﻴﻒ ‪‬‬ ‫ﺟﺪﺍ‪ ،‬ﻭﻓﻴﻪ ﺗﻜﻠﻒ‪.‬‬ ‫‬ ‫ﻣﺠﻤﻼ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﻠﺨﻲ‪ :‬ﺇﻥ ﺧﺺ ﺑﻤﺘﺼﻞ ﻓﺤﺠﺔ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻷﻧﻪ ﺻﺎﺭ‬ ‫‬ ‫ﻣﺠﻤﻼ ﺇﺫﺍ ﻋﻠﻢ ﻗﺪﺭ‬ ‫ﻭﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﻳﺼﻴﺮ ﻣﻊ ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﻨﻔﺼﻞ‬ ‫ﺍﻟﻤﺨﺼﺺ؛ ﺇﺫ ﻻ ﻓﺮﻕ ﺣﻴﻨﺌﺬ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﺧﺺ ﺑﻤﺘﺼﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺘﺨﺼﻴﺺ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺑﻴﺎﻥ‪ ،‬ﻓﻬﻮ ﺣﺠﺔ‪،‬‬ ‫ﻛﺎﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻧﺤﻮ‪] ﴾ ¬ « ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪[٧٢ :‬؛ ﻷﻧﻪ ﻣﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻗﺒﻞ ﺇﺧﺮﺍﺝ ﺍﻟﺤﺎﺋﺾ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ‪» : ‰‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ«)‪.(١‬‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻰ ﺍﻟﺒﻴﺎﻥ ﻗﺒﻞ ﺍﻟﻤﺨﺼﺺ‪ ،‬ﻭﺑﻴﻦ‬ ‫‬‫ﻭﻻ ﻧﺴﻠﻢ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻣﺎ ﻛﺎﻥ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻴﻪ ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻓﻼ‬ ‫‬‫ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻧﺰﺍﻉ ﻓﻲ ﺃﻧﻪ ﻣﺠﻤﻞ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻤﺠﻤﻞ ﺣﺠﺔ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻭﺍﻷﺻﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ .‬ﻭﻫﻮ ﺃﻧﻪ ﺣﺠﺔ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‬ ‫ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻟﻢ ﻳﺨﺼﺺ ﺑﻤﺠﻤﻞ‪ .‬ﻭﺣﺠﺘﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ‬ ‫ﺍﻟﻌﺎﻡ ﻗﺒﻞ ﺍﻟﺘﺨﺼﻴﺺ ﻣﺘﻨﺎﻭﻝ ﻟﺠﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺮﺝ ﻣﻨﻪ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ‬ ‫‬ ‫ﻣﺘﻨﺎﻭﻻ ﻟﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﺍﻟﻤﺨﺮﺝ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺇﻟﻐﺎﺅﻩ ﺑﺴﺒﺐ ﺫﻟﻚ‬‫ﺑﺪﻟﻴﻞ‪ ،‬ﺑﻘﻲ‬ ‫ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻷﻥ ﺇﻟﻐﺎﺀﻩ ﺑﺴﺒﺐ ﺫﻟﻚ ﺇﻟﻐﺎﺀ ﻟﻠﻔﻆ ﺑﻼ ﺩﻟﻴﻞ‪ ،‬ﻭﻫﻮ ﺗﺤﻜﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٢/١‬ ‪.٢٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪116‬‬ ‫‪ ١٤٦‬ام ‪;%‬ن  ا ]ﻷظ‬ ‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﻻ ﻳﺨﺘﺺ ﺑﺎﻷﻟﻔﺎﻅ‪،‬‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻮﻡ ﻓﻲ‬ ‫ﺑﻞ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻭﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ ‬ ‫ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻹﺣﺎﻃﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋﻤﻬﻢ ﺍﻟﻤﻄﺮ‪ :‬ﺇﺫﺍ ﺷﻤﻞ ﺃﻗﻄﺎﺭﻫﻢ‪ ،‬ﻭﻋﻤﻬﻢ‬ ‫ﺍﻟﺨﺼﺐ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻛﻞ ﺟﻬﺎﺗﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻟﻔﺎﻅ ﺣﻘﻴﻘﺔ‪ ،‬ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻋﺮﻭﺿﻪ ﻟﻠﻤﻌﺎﻧﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﻋﻮﺍﺭﺿﻬﺎ ﻻ ﺣﻘﻴﻘﺔ ﻭﻻ‬ ‫ﻣﺠﺎﺯﺍ ﻻ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺑﻲ ﺍﻟﺤﺴﻴﻦ ﻭﻏﻴﺮﻩ‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻣﻦ ﻋﻮﺍﺭﺿﻬﺎ‬ ‫ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ‬ ‫ﺍﻟﺸﻤﺎﺧﻲﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪﻭﺍﺳﺘﺪﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﺣﻘﻴﻘﺔ ﻓﻲ‬ ‫ﺃﻳﻀﺎ؛ ﺑﺄﻥ ﺍﻟﻌﻤﻮﻡ ﻓﻲ ﺍﻟﻠﻐﺔ ﺷﻤﻮﻝ ﺃﻣﺮ ﻟﻤﺘﻌﺪﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻛﻤﺎ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻜﺎﻥ ﺣﻘﻴﻘﺔ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻛﻌﻤﻮﻡ‬ ‫ﻳﻌﺮﺽ ﻟﻠﻔﻆ ﻳﻌﺮﺽ ﻟﻠﻤﻌﺎﻧﻲ ‬ ‫ﺍﻟﻤﻄﺮ ﻭﺍﻟﺨﺼﺐ ﻭﺍﻟﻘﺤﻂ ﻟﻠﺒﻼﺩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻜﻠﻲ ﻳﻌﺮﺽ ﻟﻪ ﺍﻟﻌﻤﻮﻡ ﺣﻘﻴﻘﺔ‬ ‫ﻟﺸﻤﻮﻟﻪ ﺍﻟﺠﺰﺋﻴﺎﺕ‪ ،‬ﻭﻟﺬﺍ ﻓﺴﺮ ﺍﻟﻤﻨﻄﻘﻴﻮﻥ ﺍﻟﻌﺎﻡ ﺑﻤﺎ ﻓﺴﺮﻭﺍ ﺑﻪ ﺍﻟﻜﻠﻲ‪ ،‬ﺃﻋﻨﻲ‬ ‫ﻣﺎ ﻻ ﻳﻤﻨﻊ ﺗﺼﻮﺭﻩ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺸﺮﻛﺔ ﻓﻴﻪ)‪.(١‬‬ ‫‪ ١٤٧‬أو‪ N‬اﻻ‪I"C‬ء‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﻘﻊ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺠﻨﺲ‪ ،‬ﺭﺃﻳﺖ ﺍﻟﻘﻮﻡ ﺇﻻ‬ ‫ﺯﻳﺪﺍ ﺇﻻ ﻭﺟﻬﻪ‪ ،‬ﻭﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻏﻴﺮ ﺍﻟﺠﻨﺲ‪،‬‬ ‫ﺯﻳﺪﺍ‪ ،‬ﻭﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟﺠﻤﻠﺔ ﺭﺃﻳﺖ ‬ ‫‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٦/١‬ ‪.٢٩٧‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٣/١‬‬ ‫‪117‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫‪ ١٤٨‬ا‪I"C‬ء أ]& ا ‪.‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﺳﺘﺜﻨﺎﺀ ﺃﻛﺜﺮ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‬ ‫ﻻ ﻳﺠﻮﺯ ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﺃﺟﺎﺯﻩ ﺑﻘﻮﻝ ﺍﷲ ‪o n m l k j ﴿ : 8‬‬ ‫‪] ﴾ t s r q p‬ﺍﻟﺤﺠﺮ‪ ،[٤٢ :‬ﻭﻗﻮﻝ ﺇﺑﻠﻴﺲ ﺍﻟﻠﻌﻴﻦ‪é è ﴿ :‬‬ ‫‪] ﴾ ð ï î í ❁ ë ê‬ﺹ‪.(١)[٨٣ ،٨٢ :‬‬ ‫‪ ١٤٩‬ا'‪M‬ل اﻻ‪I"C‬ء  ‪ H‬ا‪.,‬‬ ‫ﺇﺫﺍ ﺍﺗﺼﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺠﻤﻞ ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﻌﻄﻮﻑ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﺈﻥ‬ ‫ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻳﺮﺟﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻠﻰ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻟﻰ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻮﻗﻒ ﺑﺎﻟﻮﻗﻒ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪a ` _ ^ ] \ ﴿ : 8‬‬ ‫‪﴾ o n m lk j i h g f e d c b‬‬ ‫]ﺍﻟﻨﻮﺭ‪ ،[٤ :‬ﻓﺮﺟﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﻟﻰ ﺍﻟﻜﻞ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻟﻰ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ‪ ،‬ﻓﺎﻷﻭﻝ‬ ‫ﻗﻮﻝ ﺍﻟﺸﻌﺒﻲ ﺃﺳﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺤﺪ ﻭﺍﻟﻔﺴﻖ ﻭﺭﺩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺧﻼﻓﻪ ﻓﻲ‬ ‫ﺍﻟﺤﺪ ﻭﺣﺠﺔ ﺍﻟﺸﻌﺒﻲ ﺇﻥ ﺍﻟﺤﺎﻟﻒ ﺑﺄﻳﻤﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻳﺮﺟﻊ ﺑﻤﺸﻴﺌﺘﻪ ﺇﻟﻰ ﺟﻤﻴﻌﻬﺎ‬ ‫ﻭﺍﻗﻌﺎ ﻋﻠﻰ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ ﻭﻟﻢ ﻳﺘﻴﻘﻦ ﻣﺎ ﺳﻮﺍﻩ)‪.(٢‬‬ ‫ﻭﺣﺠﺔ ﺍﻵﺧﺮﻳﻦ ﺃﻧﺎ ﺗﻴﻘﻨﺎ ﺍﻻﺳﺘﺜﻨﺎﺀ ‬ ‫‪ a4MO' ١٥٠‬ام ‪&Q‬ط‬ ‫ﺃﻣﺎ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﺸﺮﻁ ﻓﻜﻘﻮﻟﻪ‪´ ³ ² ﴿ :‬‬ ‫‪] ﴾ ¾ ½ ¼ » º ¹¸ ¶ µ‬ﺍﻟﺘﻮﺑﺔ‪ ،[٣٦ :‬ﻓﺎﺷﺘﺮﻁ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻌﻢ ﻓﻴﻬﻢ ﻭﺧﺺ ﻣﻦ ﻳﺼﻠﺢ ﺍﻟﺨﻄﺎﺏ ﻟﻪ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻛﻠﻤﺎ ﺯﺍﺩﺗﻪ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺸﺮﻭﻁ ﺯﺍﺩ ﺍﻟﺘﺨﺼﻴﺺ ﻛﻘﻮﻟﻚ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ‪ ،‬ﻓﺘﻘﻮﻝ ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٣/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٢٣/١‬ ‪.١٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪118‬‬ ‫ﺗﺨﺼﻴﺼﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪Q P O N M ﴿ : 8‬‬‫‬‫ﻛﺎﻧﻮﺍ ﺭﺟﺎﻻ ﻓﻴﺰﻳﺪﻩ‬ ‫‪_^]\[ZYXWVUTSR‬‬ ‫` ‪] ﴾ i h g f e d c b /‬ﺍﻟﺘﻮﺑﺔ‪،[٢٩ :‬‬ ‫ﻓﺨﺺ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻗﻴﺪ ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﻗﺪ ﻳﺘﻘﺪﻡ ﺍﻟﺸﺮﻁ ﻛﻘﻮﻟﻪ‪:‬‬ ‫﴿! " ‪+ * ) ( ' & % $ #‬‬ ‫‪5 4 3 21 0 / . - ,‬‬ ‫‪] ﴾ 6‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦ :‬ﻭﻗﺪ ﻳﺘﺄﺧﺮ ﻛﻘﻮﻟﻪ‪ ﴿ :‬ﮯ ¡ ‪¥ ¤ £ ¢‬‬ ‫¦ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٤٣ :‬ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﺸﺮﻃﺎﻥ ﻛﻘﻮﻟﻪ‪ ،‬ﺇﺫﺍ ﺩﺧﻞ ﺯﻳﺪ ﺍﻟﺪﺍﺭ ﻭﺟﻠﺲ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻓﻼ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺸﺮﻃﻴﻦ ﺩﻭﻥ ﺍﻵﺧﺮ)‪.(١‬‬‫‬‫ﺃﻋﻄﻪ‬ ‫‪ a4MO' ١٥١‬ام ‪.M‬‬ ‫ﺃﻣﺎ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﺼﻔﺔ ﻓﻜﻘﻮﻟﻚ‪ :‬ﺃﻋﻂ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻄﻮﺍﻝ ﻭﺍﻟﺴﻮﺩ‬ ‫ﻭﺍﻟﺤﻤﺮ ﻛﺬﺍ ﻭﻛﺬﺍ ﺧﺼﺼﺘﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻋﻂ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‬ ‫ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻗﻴﺪﺕ ﺍﻹﻋﻄﺎﺀ ﺑﺎﻟﺼﻔﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ ﻗﻴﺪﺕ ﺍﻟﺘﺤﺮﻳﻢ‬ ‫ﺑﺎﻹﺳﻜﺎﺭ ﻭﻟﻮﻻ ﺍﻟﺘﻘﻴﻴﺪ ﻟﺘﻨﺎﻭﻝ ﻛﻞ ﺷﺮﺍﺏ ﻳﺼﻠﺢ ﻷﻥ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻟﺴﻜﺮ)‪.(٢‬‬ ‫وا‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫‪ a4MO' ١٥٢‬اﻹ‪N‬ع &آن‬ ‫ﺃﻣﺎ ﺗﺨﺼﻴﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻹﺟﻤﺎﻉ ﻓﻜﺜﻴﺮ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪e d c ﴿ : 8‬‬ ‫‪] ﴾ k j i h gf‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١ :‬ﻓﺨﺺ ﺍﻹﺟﻤﺎﻉ ﻣﻨﻬﺎ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻗﻮﻝ ﺍﷲ ‪ ~ ﴿ : 8‬ﮯ ¡ ‪£ ¢‬‬‫ﻭﺧﺼﺖ ‪‬‬ ‫‪¬«ª©¨§¦¥¤‬‬ ‫® ¯ ﴾ ]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٤٥ :‬ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻭﺃﺟﻤﻌﻮﺍ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٤/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٥/١‬‬ ‫‪119‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫ﺃﻥ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻗﻮﺩ ﻭﻻ ﻗﺼﺎﺹ‪ ،‬ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ‬ ‫ﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻗﺼﺎﺹ ﻭﻻ ﻗﻮﺩ‪ ،‬ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﺍﻷﻣﻮﺍﺕ ﻻ ﻳﺮﺛﻮﻥ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﺷﻴ ﺌﺎ‪ ،‬ﻓﺈﺟﻤﺎﻋﻬﻢ ﻫﺬﺍ ﻗﺪ ﺧﺺ ﺁﻳﺔ ﺍﻟﻤﻮﺍﺭﻳﺚ ﻭﻣﻦ ﻓﺮﻭﻉ ‪‬‬ ‫ﺧﺼﻮﺹ ﺍﻟﻌﻤﻮﻡ ﺑﻘﻮﻝ ﺍﻟﺼﺎﺣﺐ ﻛﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻓﻲ ﺍﻹﻧﺎﺀ ﺇﺫﺍ ﻭﻟﻎ ﻓﻴﻪ‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﺃﻓﺘﻰ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﻳﺠﺰﻱ‬ ‫‬‫ﺍﻟﻜﻠﺐ ﻓﺈﻧﻪ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻥ ﻳﻐﺴﻞ‬ ‫ﻣﻨﻬﺎ ﺛﻼﺙ ﻣﺮﺍﺕ)‪.(١‬‬ ‫ا‪I5‬ﱠ‪& .‬آن‬ ‫‪ a4MO' ١٥٣‬م ﱡ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻜﺘﺎﺏ ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ ﻭﺃﺑﻄﻠﻪ ﺁﺧﺮﻭﻥ‪،‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﺨﺼﻴﺺ ﻋﻤﻮﻡ ‪‬‬ ‫ﻓﻤﻦ ﺃﺟﺎﺯﻩ ﺍﺳﺘﻌﻤﻞ ﻗﻮﻝ ﺍﷲ ‪Y X W VU T S R Q P ﴿ : 8‬‬ ‫‪] ﴾ Z‬ﺍﻷﻧﻌﺎﻡ‪ ،[٣٨ :‬ﻭﺑﻘﻮﻟﻪ ‪D C B A @ ? ﴿ : 8‬‬ ‫‪] ﴾ H G F E‬ﺍﻟﻨﺤﻞ‪ ،[٨٩ :‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻳﺮﻭﻯ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ‬ ‫ﻋﻨﻪ ﺃﻧﻪ ﺍﺳﺘﻌﻤﻞ ﻋﻤﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺧﺼﻮﺹ ‪‬‬ ‫ﺫﻟﻚ ﻓﻲ ﻗﻮﻝ ﺍﷲ ‪t s r q p o n m l k j i ﴿ : 8‬‬ ‫‪~}|{zyxwvu‬ﮯ¡‪¤£¢‬‬ ‫‪] ﴾ ² ± ° ¯ ® ¬ « ª © ¨ §¦ ¥‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤٥ :‬ﻭﻟﻢ ﻳﺮ‬ ‫ﺗﺤﺮﻳﻢ ﺃﻛﻞ ﻟﺤﻮﻡ ﺍﻟﺤﻤﺮ ﺍﻹﻧﺴﻴﺔ ﻭﺃﻛﻞ ﻛﻞ ﺫﻱ ﻧﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﺫﻱ ﻣﺨﻠﺐ‬ ‫ﻣﻦ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺠﻌﻞ ﻋﻤﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺗﺘﻌﺎﺭﺽ ﻭﻣﻨﻪ‬ ‫ﺧﺒﺮ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﻻ ﺗﻨﻜﺢ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ« ﻭﻫﻲ ﻟﻺﺟﻤﺎﻉ‬ ‫ﺃﻗﺮﺏ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٢٧/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻜﻢ ﻭﻟﻮﻍ ﺍﻟﻜﻠﺐ‬ ‫ﺡ‪.٢٧٩ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٢٨/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺗﻨﻜﺢ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻋﻠﻰ ﻋﻤﺘﻬﺎ‪ ،‬ﺡ‪.٥١٠٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪120‬‬ ‫‪' ١٥٤‬رض ا‪O‬ص وام‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﻌﺎﺭﺽ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻳﺘﻌﺎﺭﺿﺎﻥ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻌﺎﻡ ﻳﺒﻨﻰ ﻋﻠﻰ ﺍﻟﺨﺎﺹ ﻭﺭﺩ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﺑﻲ‬ ‫ﺣﻨﻴﻔﺔ‪ :‬ﺇﺫﺍ ﺗﻘﺪﻡ ﺍﻟﺨﺎﺹ ﻧﺴﺨﻪ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻡ ﻣﺘﻔﻘﺎ ﻋﻠﻴﻪ ﻭﺍﻟﺨﺎﺹ‬ ‫ﻣﺨﺘﻠﻔﺎ ﻓﻴﻪ ﻭﺟﺐ ﺗﻘﺪﻳﻢ ﺍﻟﻌﺎﻡ)‪.(١‬‬ ‫‬ ‫‪ ١٥٥‬أل ا‪ !I‬و'‪ a4MO‬ام‬ ‫ﺃﻣﺎ ﺃﻓﻌﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ﻓﺈﻧﻬﺎ ﺑﻴﺎﻥ ﺗﺨﺺ ﺑﻪ ﺍﻟﻌﻤﻮﻡ ﺇﻻ ﺇﻥ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺧﻼﻓﻪ ﻛﻨﻬﻴﻪ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﺛﻢ ﻫﻮ ﻳﻮﺍﺻﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﻔﺨﺬ ﻋﻮﺭﺓ ﻓﻨﺴﺨﻪ‬ ‫ﺃﻭ ﺧﺼﻪ ﺑﻜﺸﻔﻪ ﻋﻦ ﻓﺨﺬﻩ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﺃﺟﻤﻊ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ‬ ‫ﺣﻨﻴﻔﺔ ﺃﻥ ﺍﻟﻌﻮﺭﺓ ﻣﻦ ﺍﻟﺴﺮﺓ ﺇﻟﻰ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻟﻴﺴﺘﺎ ﻣﻦ ﺍﻟﻌﻮﺭﺓ ﻓﻲ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺇﻥ ﺍﻟﺮﻛﺒﺔ ﻭﺍﻟﺴﺮﺓ ﻣﻦ ﺍﻟﻌﻮﺭﺓ ﻭﻫﻮ ﻗﻮﻝ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ)‪.(٢‬‬ ‫‬‫ﻭﻫﻮ ﻗﻮﻝ‬ ‫‪ ١٥٦‬إذا 'رض ن‬ ‫ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻋﻤﻮﻣﺎﻥ ﻓﺈﻥ ﻧﻈﺮ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻥ ﺍﻵﺧﺮ ﻧﺎﺳﺨ ﺎ ﻟﻸﻭﻝ‪ ،‬ﻓﺈﻥ ﻟﻢ‬ ‫ﺟﻤﻴﻌﺎ ﻭﺃﻥ‬ ‫‬‫ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻠﺘﻤﺲ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻬﻤﺎ‬ ‫ﺣﻈﺎ ﻓﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﺎﻝ ﺗﻌﺎﺭﺽ‬ ‫ﻳﺠﻌﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‪‬‬ ‫ﺍﻟﻌﻤﻮﻣﻴﻦ ﻗﻮﻟﻪ‪ :‬ﮊ ‪» :‬ﻻ ﺗﻨﺘﻔﻌﻮﺍ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ«)‪ ،(٣‬ﻭﻗﺎﻝ ﮊ ‪:‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢٨/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٢٩/١‬ﻭﻓﻌﻞ ﺍﻟﻨﺒﻲ ﮊ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﻓﻲ‬ ‫ﺍﻟﻔﺨﺬ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻔﺨﺬ ﻋﻮﺭﺓ‪ ،‬ﺡ‪.٢٧٩٥ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺗﻨﺘﻔﻌﻮﺍ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ‪،‬‬ ‫ﺡ‪.١٧٢٩ :‬‬ ‫‪121‬‬‫ﺍﻟﻌﺎ ﻡ‬ ‫»ﺃﻳﻤﺎ ﺇﻫﺎﺏ ﺩﺑﻎ ﻓﻘﺪ ﻃﻬﺮ«)‪ (١‬ﻭﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻋﻤﻮﻣﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﺨﺼﻪ ﺍﻟﻌﻘﻞ‪،‬‬ ‫ﻭﺍﻵﺧﺮ‪ :‬ﻳﻄﻠﻘﻪ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺗﻌﺎﺭﺽ ﻣﺜﻞ ﻗﻮﻟﻪ‪﴾ Ó Ò Ñ Ð ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻭﺑﻘﻮﻟﻪ‪6 5 4 3 2 1 0 ﴿ :‬‬ ‫‪] ﴾ 7‬ﻣﺤﻤﺪ‪.(٢)[٣١ :‬‬ ‫‪ JC %  ١٥٧‬ام‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﻘﺪﻩ ﺳﺎﻣﻊ ﺍﻟﻌﻤﻮﻡ ﺇﺫﺍ ﺳﻤﻌﻪ‪ ،‬ﻫﻞ ﻳﺠﺮﻳﻪ‬ ‫ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﺃﻭ ﺣﺘﻰ ﻳﺒﺤﺚ ﻭﻳﺮﻯ ﻣﺎ ﻳﺨﺼﻪ؟ ﻓﺈﻥ ﻟﻢ ﻳﺮ ﺃﺟﺮﺍﻩ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪،‬‬ ‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻮﻗﻒ ﺑﺎﻟﻮﻗﻒ ﻓﻮﻗﻔﻮﺍ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻌﻤﻮﻡ ﻓﻬﻢ ﺿﺮﺑﺎﻥ‪ ،‬ﺿﺮﺏ‬ ‫ﻳﻘﻮﻝ ﺑﺎﻟﺘﻌﻤﻴﻢ ﻣﻄﻠﻘﺎ ﻭﻻ ﻳﻠﺘﻔﺖ ﻭﻻ ﻳﻌﺮﺝ ﻓﻬﻮ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ ﺃﻥ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻻ ﻳﺘﺄﺧﺮ ﻋﻦ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﻨﻈﺮ ﻭﻻ ﺍﻟﺒﺤﺚ ﻓﻔﺮﺿﻪ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﺈﻥ‬ ‫ﺩﻟﻴﻠﻪ ﻭﻋﻤﻮﻣﻪ‪ ،‬ﻭﺿﺮﺏ ﻳﻘﻮﻝ ﺑﺎﻟﺘﻌﻤﻴﻢ ﻏﻴﺮ ﺃﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻻ ‬ ‫ﻋﺪﻡ ﺍﻟﺘﺨﺼﻴﺺ ﻓﻲ ﺑﺤﺜﻪ ﺃﺟﺮﺍﻩ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺼﺪﺭ‬ ‫ﺍﻷﻭﻝ ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﺃﻋﻨﻲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻮﻗﻒ؛ ﻷﻥ‬ ‫ﺍﻟﻨﺎﺱ ﺣﺪﻳﺜﻮ ﻋﻬﺪ ﺑﺤﺪﻭﺙ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﻥ ﺗﻄﺎﻭﻝ ﺍﻷﻣﺮ ﻗﻠﻴﻼ ﺍﻧﻘﻄﻊ ﺍﻟﻌﺬﺭ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ƒ‬ﺣﻴﻦ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ‬ ‫ﻭﻻ ‬ ‫ﻣﺮﻭﺍﻥ ﻭﻗﺪ ﻗﺘﻞ ﺭﺟﻼ ﺗﺰﻭﺝ ﺯﻭﺟﺔ ﺃﺑﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺟﻬﻞ ﻭﻻ ﺗﺠﺎﻫﻞ ﻓﻲ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﺃﺣﺴﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺃﻭ ﻗﺎﻝ‪ :‬ﺃﺟﺎﺩ‪ .‬ﻫﺬﺍ ﺁﺧﺮ ﻗﻮﻟﻨﺎ‬ ‫ﻓﻲ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ﺍﻟﻘﻮﻝ ﻓﻲ ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﻦ‬ ‫ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺗﻨﺘﻔﻌﻮﺍ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ‪ ،‬ﺡ‪.١٧٢٨ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٣١/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٣١/١‬ ‪.١٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪122‬‬ ‫‪&< ١٥٨‬وف ا\‪ &M‬واﻻ‪"C‬ﻻل @‬ ‫ﺃﻟﻔﺎﻅ ﺍﻟﺤﺼﺮ ﺃﺭﺑﻌﺔ ﺗﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﺤﻜﻢ ﻋﻦ ﻏﻴﺮ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻭﻫﻮ‬ ‫ﻧﻮﻉ ﻣﻦ ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ﻭﻫﻲ )ﺇﻧﻤﺎ( ﺛﻢ )ﺫﻟﻚ( ﺛﻢ )ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ( ﺍﻟﺘﻲ‬ ‫ﻻﺳﺘﻐﺮﺍﻕ ﺍﻟﺠﻨﺲ ﺛﻢ )ﺍﻹﺿﺎﻓﺔ(‪ .‬ﺃﻣﺎ )ﺇﻧﻤﺎ( ﻛﻘﻮﻝ ﺍﷲ ‪LK J I H ﴿ : 8‬‬ ‫‪\ [ ZY X W V U T S RQ P O N M‬‬ ‫] ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [١٧١ :‬ﻓﺈﻧﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﺤﻜﻢ ﻋﻦ ﻏﻴﺮ ﺍﻟﻤﻨﺼﻮﺹ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻤﺎ ﺍﻟﻮﻻﺀ ﻟﻤﻦ ﺃﻋﺘﻖ«)‪ ،(١‬ﻓﻈﺎﻫﺮ ﺍﻟﻠﻔﻆ ﻳﻨﻔﻲ ﺍﻟﻮﻻﺀ ﻋﻦ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻌﺘﻖ ﻭﻋﺎﺭﺽ ﻣﻦ ﺃﺑﻰ ﻣﻦ ﺍﻟﺤﺼﺮ ﺑﻘﻮﻟﻪ‪» :‬ﺇﻧﻤﺎ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ«‪» ،‬ﺇﻧﻤﺎ ﺍﻟﻜﺮﻳﻢ‬ ‫ﺃﻳﻀﺎ‪» :‬ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ‬ ‫ﻳﻮﺳﻒ« ﻓﺠﺎﺀﺕ ﻫﺎﻫﻨﺎ ﻣﺆﻛﺪﺓ ﻻ ﻧﺎﻓﻴﺔ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﮊ ‬ ‫ﺑﺎﻟﻨﻴﺎﺕ«)‪ (٢‬ﺃﺭﺍﺩ ﺣﺼﺮ ﺍﻷﻋﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻨﻴﺔ ﻭﺇﺑﻄﺎﻟﻬﺎ ﻓﻲ ﻏﻴﺮ ﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﻟﺤﻖ ﻗﻮﻡ‬ ‫ﻣﻦ ﺍﻟﻤﺘﻔﻘﻬﺔ ﻻ‪ ،‬ﻭﺟﻌﻠﻮﻫﺎ ﺑﻤﻨﺰﻟﺔ ﺇﻧﻤﺎ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﻓﺘﻰ ﺇﻻ ﻋﻠﻲ ﻭﻻ ﺳﻴﻒ ﺇﻻ‬ ‫ﺫﻭ ﺍﻟﻔﻘﺎﺭ ﻭﻫﺬﻩ ﻋﻠﻰ ﺍﻟﻤﺒﺎﻟﻐﺔ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﻭﻏﻴﺮ ﻣﺎ ﻧﺺ ﻓﻼ)‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.٤٥٦ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﺡ‪.١ :‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٣٨/١‬‬ ‫‪123‬‬ ‫‬ ‫ا‪"Q‬&ك‬ ‫‬ ‫ا‪&"Q‬ك‬ ‫‪$%&' ١٥٩‬‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻙ ﻓﻴﻪ‬ ‫‬‫ﺘﺮﻙ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﺑﻤﻌﻨﻰ‬ ‫ﺍﻟﻤﺸ ‬ ‫‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻓﺤﺬﻓﺖ »ﻓﻴﻪ« ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮ ﻋﺎ‬ ‫‬‫ﻣﻌﻨﻴﺎﻥ‬ ‫ﺍﺻﻄﻼﺣ ‪‬ﻴﺎ ﻟﻤﺎ ﺍﺷﺘﺮﻙ ﻓﻴﻪ ﺍﻟﻤﻌﺎﻧﻲ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﺑﻮﺿﻌﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻴﺌﻴﻦ ﺃﻭ‬ ‫‬‫ﻭﻫﻮ ﻟﻔﻆ ﺩ ‪‬ﻝ ﻋﻠﻰ ﺷﻴﺌﻴﻦ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﻣﻦ ﻏﻴﺮ ﻧﻘﻞ ﻟﻪ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ‬‫ﻭﺿﻌﺎ‬ ‫‬‫ﺍﻷﺷﻴﺎﺀ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ﻫﻮ ﻣﺎ ﺗﻜﺮﺭ ﻓﻴﻪ ﺍﻟﻮﺿﻊ ﺑﺤﺴﺐ ﻣﻌﺎﻧﻴﻪ ﻣﻦ ﻏﻴﺮ ﺇﻫﻤﺎﻝ ﻟﺒﻌﻀﻬﺎ‪،‬‬ ‫ﻭﻓﻌﻼ ﻛﻌﺴﻌﺲ ﻷﻗﺒﻞ ﻭﻷﺩﺑﺮ‪،‬‬‫‬‫ﺍﺳﻤﺎ ﻛﺎﻟﻘﺮﺀ ﻟﻠﻄﻬﺮ ﻭﻟﻠﺤﻴﺾ‪،‬‬ ‫‬‫ﻭﻳﻜﻮﻥ‬ ‫ﺍﻟﺠﺎﺭﺓ ﺗﻜﻮﻥ ﻟﻠﺘﺒﻌﻴﺾ ﻭﻟﻼﺑﺘﺪﺍﺀ‪،‬‬ ‫‬‫ﻭﻳﻜﻮﻥ ﺣﺮﻓﺎ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻛ »ﻣﻦ«‬ ‫ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ)‪.(١‬‬ ‫ﻭﻭﺍﻓﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻋﻤﻮﻡ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻭﺍﻟﻤﺸﺘﺮﻙ ﻫﻮ ﺍﻟﻠﻔﻆ‬ ‫‪‬‬ ‫ﻭﺗﻌﺪﺩ ﻣﻌﻨﻰ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻌﻴﻦ ﻟﻔﻆ ﻭﺍﺣﺪ ﻭﺿﻊ ﺗﺎﺭﺓ‬ ‫ﻭﻭﺿﻌﺎ‬ ‫‬‫ﺍﻟﺬﻱ ﺍﺗﺤﺪ ‬ ‫ﻟﻔﻈﺎ‬ ‫‪‬‬ ‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﻬﻞ ﻳﺼﺢ‬ ‫ﻟﻠﺒﺎﺻﺮﺓ‪ ،‬ﻭﺃﺧﺮﻯ ﻟﻠﺠﺎﺭﻳﺔ‪ ،‬ﻭﺛﺎﻟﺜﺔ ﻟﻠﺬﻫﺐ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﺇﺭﺍﺩﺓ ﺟﻤﻴﻊ ﻣﻌﺎﻧﻴﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ؛ ﺑﺄﻥ ﺗﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﻋﻴ ﻨﺎ ﻭﺗﺮﻳﺪ ﺃﻧﻚ ﺭﺃﻳﺖ ﺑﺎﺻﺮﺓ‬ ‫ﻭﺫﻫﺒﺎ‪ ...‬ﺇﻟﺦ؟‬ ‫‬‫ﻭﺟﺎﺭﻳﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٩/١‬ ‪ ،٣٠٠‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٥٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪124‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻻ ﻳﺼﺢ ﺇﺭﺍﺩﺓ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﻧﻲ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫ﻣﺠﺎﺯﺍ«‪.‬‬ ‫‬‫ﺍﻟﺘﺤﺮﻳﺮ ﻭﺷﺮﺣﻪ‪» :‬ﻭﺍﻟﺤﻨﻔﻴﺔ ﻻ ﻳﺠﻴﺰﻭﻥ ﺇﻃﻼﻗﻪ ﻻ ﺣﻘﻴﻘﺔ ﻭﻻ‬ ‫ﻭﻭﺍﻓﻘﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻠﻰ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻨﻊ ﻣﻦ ﺇﻃﻼﻕ‬ ‫ﻭﺟﻤﻌﺎ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫‬‫ﻭﻣﺠﺎﺯﺍ‪ ،‬ﺃﻭ ﻣﻔﺮ ﺩﺍ‬ ‫‬‫ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‪ ،‬ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﺣﻘﻴﻘﺔ‬ ‫ﻭﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻳﺠﻮﺯ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻌﺎﻧﻴﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫ﻣﻌﺎ‪ ...‬ﻛﻘﻮﻟﻚ‪:‬‬ ‫ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﻤﺸﺘﺮﻙ ﻳﺼﺢ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ‬ ‫ﻋﻨﺪﻱ ﻋﻴﻦ‪ ،‬ﻭﺗﺮﻳﺪ ﺍﻟﺒﺎﺻﺮﺓ ﻭﺍﻟﺠﺎﺭﻳﺔ)‪.(١‬‬ ‫‬ ‫ا‪&"Q‬ك‬ ‫‪;< ١٦٠‬‬ ‫ﺣﻜﻢ ﺍﻟﻤﺸﺘﺮﻙ ﺇﺫﺍ ﺃﻃﻠﻖ‪ ،‬ﻭﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺷﻲﺀ ﻣﻦ ﻣﻌﺎﻧﻴﻪ‬ ‫ﺣﻜﻢ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪﻩ‪ ،‬ﻓﻼ ﻳﺤﻤﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻷﻥ‬ ‫‬ ‫ﺍﺣﺘﻤﺎﻻ‬ ‫ﺣﻤﻠﻪ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﻤﺮﺍﺩ‬ ‫ﻣﺴﺎﻭﻳﺎ ﺗﺮﺟﻴﺢ ﺑﻼ ﻣﺮﺟﺢ‪ ،‬ﻭﺃﻥ ﺣﻤﻠﻪ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻌﺎﻧﻴﻪ ﻻ ﻳﺼﺢ ﻟﻤﺎ ﺳﻴﺄﺗﻲ‬ ‫‬ ‫ﻣﻦ ﺃﻥ ﺍﻟﻤﺸﺘﺮﻙ ﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﻻ ﻋﻤﻮﻡ ﻟﻠﻤﺸﺘﺮﻙ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻌﻢ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺇﺫﺍ ﺃﻃﻠﻖ ﻳﺘﻨﺎﻭﻝ ﻣﻌﻨﻴﻴﻪ ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﺟﻤﻴﻌﻬﺎ‪ .‬ﻗﻴﻞ‪:‬‬ ‫ﻇﺎﻫﺮﺍ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ‬ ‫‪‬‬‫ﻧﺼﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ‬ ‫‪‬‬ ‫ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﺑﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﺍﺣﺘﻴﺎﻃ ﺎ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﻓﻼ ﺗﻮﻗﻒ‪ ،‬ﻟﻜﻦ ﺍﻷﻭﻝ ﺃﻇﻬﺮ)‪.(٢‬‬ ‫ﻳﺘﺒ ‪‬ﻴﻦ ﺩﻭﺭ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺸﺘﺮﻙ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻟﺤﻜﻢ ﻣﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ‬ ‫ﺑﺎﺏ ﺍﻟﻄﻼﻕ ﻭﺍﻷﻳﻤﺎﻥ ﻣﻦ ﺃﻣﺜﻠﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻧﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺜﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻳﻘﻮﻝ‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻟﻰ ﺣﻴﻦ؛ ﻓﺈﻧﻬﺎ ﺗﻄﻠﻖ ﻣﻦ ﺣﻴﻨﻬﺎ ﻓﻲ ﻭﻗﺘﻬﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٤٣/١‬ ‪.٤٤‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٠١/١‬‬ ‫‪125‬‬‫ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﺍﻟﺤﻴﻦ ﻗﺪ ﻗﻴﻞ‪ :‬ﻣﺠﻬﻮﻝ ﺍﻟﻮﻗﺖ ‬ ‫‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺳﺘﺔ ﻓﻲ ﺍﻟﺤﻴﻦ‪ .‬ﻭﻗﺪ ﻗﻴﻞ ﺍﻟﺤﻴﻦ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪| { ﴿ :‬‬ ‫} ~ ﮯ ¡ ‪] ﴾ £ ¢‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٤٣ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪M L K ﴿ :‬‬ ‫‪] ﴾ V U T S RQ P O N‬ﻫﻮﺩ‪ .[٦٥ :‬ﻭﻗﻮﻝ ﺁﺧﺮ ﻓﻲ‬ ‫ﺍﻟﺤﻴﻦ‪ :‬ﺗﺴﻌﺔ ﺃﺷﻬﺮ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪µ ´ ³ ² ± ° ¯ ® ¬ ﴿ :‬‬ ‫]ﺍﻹﻧﺴﺎﻥ‪ ،[١ :‬ﻭﻫﻲ ﺗﺴﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﻮﻟﻪ‪$ # " ! ﴿ :‬‬‫¶ ¸﴾ ‬ ‫‪] ﴾ - , + * ) ( '& %‬ﺇﺑﺮﺍﻫﻴﻢ‪،[٢٥ :‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﺠﻬﻮﻝ ﻭﺍﻟﻄﻼﻕ ﺑﻪ ﻭﺍﻗﻊ)‪.(١‬‬ ‫‬ ‫ا‪&"Q‬ك ‪4 d‬‬ ‫‪ ١٦١‬إﻼق‬ ‫ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺻﺤﺔ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﻓﻲ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻓﺬﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺃﺑﻮ ﻫﺎﺷﻢ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻭﺑﻌﺾ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺃﺻﻼ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺫﻟﻚ ‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﻻ ﻳﺼﺢ ﺫﻟﻚ ﻟﻠﺪﻟﻴﻞ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻪ ‬ ‫ﻋﻘﻼ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ‬ ‫ﺻﺎﺣﺐ »ﺍﻟﻤﺮﺁﺓ«‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ‬ ‫ﻋﻘﻼ ﻻ ﻟﻐﺔ؛ ﻷﻥ ﺍﻟﻮﺿﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﺗﺨﺼﻴﺺ ﺍﻟﻠﻔﻆ‬ ‫ﺑﺎﻟﻤﻌﻨﻰ‪ ،‬ﻓﻴﻨﺎﻓﻲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻟﻤﻌﻨﻴﻴﻦ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺼﺢ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﺎﻗﻼﻧﻲ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻳﺼﺢ ﺣﻘﻴﻘﺔ ﺇﻥ ﺻﺢ‬ ‫ﺍﻟﺠﻤﻊ ﻓﻲ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ﻛﺎﻟﻌﻴﻦ ﻟﻠﺒﺎﺻﺮﺓ ﻭﻟﻠﺬﻫﺐ‪ ،‬ﻻ ﺇﺫﺍ ﻟﻢ ﻳﺼﺢ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻓﻲ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ﻛ »ﺍﻓﻌﻞ« ﻟﻠﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ‪ ،‬ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻻﺷﺘﺮﺍﻙ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٥٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪126‬‬ ‫ﻭﺛﻤﺮﺓ ﺍﻟﺨﻼﻑ‪ :‬ﻫﻲ ﻣﺎ ﺗﻘﺪﻡ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﻳﻨﺔ ‪‬‬ ‫ﺍﻟﺪﺍﻟﺔ‬ ‫ﺟﻮﺯ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺃﺣﺪ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻓﻤﻦ ‪‬‬ ‫ﻭﺍﺣﺪ‪ ،‬ﺣﻤﻠﻪ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﻋﻨﺪ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﻣﻦ ﻣﻨﻊ ﻣﻦ ﺫﻟﻚ ﺗﻮﻗﻒ‬ ‫ﻋﻦ ﺣﻤﻠﻪ ﻋﻠﻴﻬﻤﺎ ﺃﻭ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻩ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯﻩ‬ ‫ﻣﺠﺎﺯﺍ ﻳﺤﻤﻠﻮﻧﻪ ﻋﻠﻰ‬ ‫‬‫ﻓﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺼﺤﺔ ﺫﻟﻚ‬ ‫ﻣﺠﺎﺯﺍ)‪.(١‬‬ ‫‬‫ﻣﻌﻨﻴﻴﻪ‬ ‫‬ ‫ا‪&"Q‬ك ‪ 4 d‬وأد"‬ ‫‪ †4N&' ١٦٢‬ا‪ A JI‬إﻼق‬ ‫ﻭﻣﺠﺎﺯﺍ‬ ‫‬‫ﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻨﻊ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ﺃﻭ ﻣﻌﺎﻧﻴﻪ ﺣﻘﻴﻘﺔ‬ ‫ﻭﺟﻤﻌﺎ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻧﺎ ﻓﻠﻴﻌﻠﻢ ﺫﻟﻚ‪.‬‬ ‫‬‫ﻭﻣﻔﺮ ﺩﺍ‬ ‫ﻭﻭﺟﻪ ﺗﺼﺤﻴﺤﻨﺎ ﻟﻠﻤﻨﻊ ﻣﻄﻠﻘﺎ‪ :‬ﻫﻮ ﺃﻥ ﺍﻟﻤﺸﺘﺮﻙ ﺩﺍﻝ ﻋﻠﻰ ﻣﻮﺿﻮﻋﻪ‬ ‫ﺑﺎﻟﻮﺿﻊ ﺍﻟﻤﺘﻜﺮﺭ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺮﺏ‬ ‫ﻣﺜﻼ ‬ ‫ﻭﺿﻌﻮﺍ ﻟﻔﻆ »ﺍﻟﻌﻴﻦ« ﻣﺮﺓ ﻟﻠﺒﺎﺻﺮﺓ‪ ،‬ﻭﻭﺿﻌﻮﻩ ﺃﺧﺮﻯ ﻟﻠﻌﻴﻦ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺃﺧﺮﻯ‬ ‫ﻟﻠﺬﻫﺐ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻀﻌﻮﻩ ﻟﺠﻤﻴﻊ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺑﻮﺿﻊ ﻭﺍﺣﺪ‪،‬‬ ‫ﻓﺈﻃﻼﻗﻪ ﻋﻠﻰ ﺟﻤﻴﻌﻬﺎ ﺑﻠﻔﻆ ﻭﺍﺣﺪ ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﻣﺨﺎﻟﻔﺔ‬ ‫ﺍﻟﻮﺿﻊ ﺍﻟﻌﺮﺑﻲ ﻓﻲ ﺍﻟﻠﻐﺔ ﻻ ﺗﺼﺢ‪ ،‬ﻷﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﻠﻤﺔ ﺗﺎﺑﻊ ﻟﻮﺿﻌﻬﺎ‬ ‫ﺍﻷﺻﻠﻲ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺣﻘﻴﻘﺔ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻌﺖ ﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﻣﺠﺎﺯ ﺑﻐﻴﺮ ﻋﻼﻗﺔ‪.‬‬ ‫ﻭﻣﺤﻞ ﺍﻟﻨﺰﺍﻉ ﻓﻲ ﺫﻟﻚ‪ :‬ﻫﻮ ﻣﺎ ﺇﺫﺍ ﻓﻘﺪﺕ ﻋﻼﻗﺔ ﺍﻟﻤﺠﺎﺯ ﺑﻴﻦ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺻﺢ ﺃﻥ ﻳﺮﺍﺩ ﺍﻟﻤﻌﻨﻴﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺢ‬ ‫ﺟﻤﻌﺎ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ‬ ‫‬‫ﻣﺠﺎﺯﺍ‪ ،‬ﻛﺎﻥ ﻣﻔﺮ ﺩﺍ ﺃﻭ‬ ‫‬‫ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ G F E D C B ﴿ :‬ﺍﻷﺣﺰﺍﺏ‪ ،[٥٦ :‬ﻭﺍﻟﺼﻼﺓ ﻣﻦ ﺍﷲ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠٢/١‬ ‪.٣٠٥‬‬ ‫‪127‬‬‫ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫ﺭﺣﻤﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﺍﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﺮﺣﻤﺔ ﺍﻟﺘﻲ ﻫﻲ ﺻﻼﺓ ﺍﷲ‬ ‫ﻋﻠﻰ ﻧﺒﻴﻪ ﺳﺒﺐ ﻟﺤﺼﻮﻝ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻤﺘﻮﺍﻃﺊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﻲ ﺍﻵﻳﺔ ﺣﺬﻓﺎ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﻥ ﺍﷲ ﻳﺼﻠﻲ ﻭﻣﻼﺋﻜﺘﻪ‬ ‫ﻳﺼﻠﻮﻥ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺍﻵﻳﺔ ﺇﻃﻼﻕ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ)‪.(١‬‬ ‫‬ ‫ا‪&"Q‬ك‬ ‫‪ ١٦٣‬و‪N‬د‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻭﺟﻮﺩ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻭﻏﻴﺮﻫﻢ‪:‬‬ ‫ﺇﻧﻪ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺛﻌﻠﺐ ﻣﻦ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻭﺍﻷﺑﻬﺮﻱ ﻣﻦ ﺍﻟﻠﻐﻮﻳﻴﻦ‪ ،‬ﻭﺍﻟﺒﻠﺨﻲ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪:‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻭﺇﻥ ﺟﺎﺯ ﻭﻗﻮﻋﻪ ﻟﻢ‬ ‫‬‫ﺇﻧﻪ ﻟﻴﺲ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻣﺎ ﻭﺿﻊ ﻟﻤﻌﻨﻴﻴﻦ‬ ‫ﻭﻣﺠﺎﺯﺍ‪،‬‬ ‫‬‫ﻳﻘﻊ ﺫﻟﻚ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﻣﺸﺘﺮﻙ ﻓﻬﻮ‪ :‬ﺇﻣﺎ ﺣﻘﻴﻘﺔ‬ ‫ﺃﻭ ﻣﺘﻮﺍﻃ ﺌﺎ ﻛﺎﻟﻌﻴﻦ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺒﺎﺻﺮﺓ ﻣﺠﺎﺯ ﻓﻲ ﻏﻴﺮﻫﺎ؛ ﻛﺎﻟﺬﻫﺐ ﻟﺼﻔﺎﺋﻪ‬ ‫ﻭﺍﻟﺸﻤﺲ ﻟﻀﻴﺎﺋﻬﺎ ﻭﻛﺎﻟﻘﺮﺀ ﻣﻮﺿﻮﻉ ﻟﻠﻘﺪﺭ ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺠﻤﻊ‪ ،‬ﻣﻦ‪ :‬ﻗﺮﺃﺕ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﺤﻮﺽ‪ ،‬ﺃﻱ‪ :‬ﺟﻤﻌﺘﻪ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺪﻡ ﻳﺠﺘﻤﻊ ﻓﻲ ﺯﻣﻦ‬ ‫ﺍﻟﻄﻬﺮ ﻓﻲ ﺍﻟﺠﺴﺪ ﻭﻓﻲ ﺯﻣﻦ ﺍﻟﺤﻴﺾ ﻓﻲ ﺍﻟﺮﺣﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ ﺑﻮﺟﻮﺩﻩ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﻭﻗﻮﻋﻪ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻟﻜﻦ ﻣﻨﻌﻮﺍ ﻭﺟﻮﺩﻩ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻭﻗﻊ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺧﺎﺻﺔ‪ ،‬ﻭﻣﻨﻌﻪ ﺁﺧﺮﻭﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ ‬ ‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻮﻗﻊ ﺇﻣﺎ ﻣﺒﻴ ﻨﺎ‪ ،‬ﻓﻴﻄﻮﻝ ﺑﻼ ﻓﺎﺋﺪﺓ‪ .‬ﺃﻭ ﻏﻴﺮ ﻣﺒﻴﻦ ﻓﻼ ﻳﻔﻴﺪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﻧﻔﻰ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻳﻘﻮﻝ ﻣﺜﻞ ﺫﻟﻚ ﻓﻴﻪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻭﻗﻊ ﻓﻴﻬﻤﺎ ﻏﻴﺮ ﻣﺒﻴﻦ‪ ،‬ﻭﻳﻔﻴﺪ ﺇﺭﺍﺩﺓ ﺃﺣﺪ ﻣﻌﻨﻴﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻑ ﻓﻲ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﻮﺍﺏ ﺃﻭ‬‫‬‫ﻣﺜﻼ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺳﻴﺒﻴﻦ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠٥/١‬ ‪.٣٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪128‬‬ ‫ﺍﻟﻌﻘﺎﺏ ﺑﺎﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺃﻭ ﺍﻟﻌﺼﻴﺎﻥ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻴﻦ ﺣﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻌﻨﻴﻴﻦ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﺗﻮﻗﻒ ﺇﻟﻰ ﻭﺟﻮﺩ ﺍﻟﺒﻴﺎﻥ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻭﺍﺟﺐ ﺍﻟﻮﻗﻮﻉ؛ ﻷﻥ ﺍﻟﻤﻌﺎﻧﻲ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﻤﻨﻊ ﺫﻟﻚ‪ ،‬ﺇﺫ ﻣﺎ ﻣﻦ ﻣﺸﺘﺮﻙ ﺇﻻ ﻭﻟﻜﻞ ﻣﻦ ﻣﻌﻨﻴﻴﻪ‬ ‫ﻣﺜﻼﻟﻔﻆ‬ ‫ﻳﺪﻝ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻤﺘﻨﻊ؛ ﻹﺧﻼﻟﻪ ﺑﻔﻬﻢ ﺍﻟﻤﺮﺍﺩ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻮﺿﻊ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻳﻔﻬﻢ ﺑﺎﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻮﺿﻊ ﺍﻟﻔﻬﻢ ﺍﻟﺘﻔﺼﻴﻠﻲ‬ ‫ﻭﺍﻹﺟﻤﺎﻟﻲ ﺍﻟﻤﺒﻴﻦ ﺑﺎﻟﻘﺮﻳﻨﺔ)‪.(١‬‬ ‫‪ ١٦٤‬اﻷ‪C‬ء و ‪%‬ل ‪@'45 d‬‬ ‫❁‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪M L ❁ J I ❁ G ﴿ :‬‬ ‫‪] ﴾ P O‬ﺍﻟﺮﺣﻤﻦ‪ ١ :‬ ‪ ،[٤‬ﻓﺄﺧﺒﺮ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ ﺃﻥ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻠﺴﺎﻥ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻟﺰﻣﺖ ﺍﻟﺤﺠﺔ‪ .‬ﻓﺈﺫﺍ ﻭﺭﺩ ﺍﻟﺨﻄﺎﺏ ﻟﻤﺨﺎﻃﺐ ﺑﺄﻣﺮ ﺃﻭ ﻧﻬﻲ ﻟﺰﻣﺖ‬ ‫ﺣﺠﺘﻪ ﻭﺍﻧﻘﻄﻊ ﻋﺬﺭ ﺍﻟﻤﺨﺎﻃﺐ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﻠﺴﺎﻥ‪ .‬ﻭﻟﻮﻻ‬ ‫ﺫﻟﻚ ﻟﻤﺎ ﻋﻠﻢ ﻓﺮﻕ ﻣﺎ ﺑﻴﻦ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺤﻈﺮ‪ .‬ﻭﻟﻤﺎ ﻋﺮﻑ‬ ‫ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﻢ ﺃﻭ ﺍﻗﻌﺪ ﺃﻭ ﺗﻜﻠﻢ ﺃﻭ ﺍﺳﻜﺖ ﺃﻭ ﺗﻌﺎﻝ ﺃﻭ ﺍﺫﻫﺐ ﺃﻭ ﺧﺬ ﺃﻭ‬ ‫ﺍﺗﺮﻙ‪ ،‬ﻓﺠﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺩﻻﺋﻞ ﻭﻋﻼﻣﺎﺕ ﻟﻴﻌﻠﻢ ﺑﻬﺎ ﺍﻟﺨﻠﻖ‬ ‫ﻣﺎ ﺧﻮﻃﺒﻮﺍ ﺑﻪ ﻟﻴﻤﺘﺜﻠﻮﻩ ﻭﻳﻘﺼﺪﻭﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﺨﺎﻃﺒﻬﻢ ﺑﻤﺎ ﻳﻌﻠﻤﻮﻧﻪ ﻟﺘﺠﺐ‬ ‫ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﻢ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠٩/١‬ ‪.٣١٠‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٦٨/١‬‬ ‫‪129‬‬‫ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫‪ ١٦٥‬اﻻ„"&اك   اﻷ‪C‬ء‬ ‫ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻻﺷﺘﺮﺍﻙ ﺑﻴﻦ ﻣﺴﻤﻴﺎﺗﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻘﻊ‬ ‫ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻪ‪ .‬ﻓﻤﺎ ﻳﻘﻊ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻪ‪ ،‬ﻳﻌﺮﻑ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ ﻭﻳﺰﻭﻝ ﺍﻟﺸﻚ ﻋﻨﻬﺎ‬ ‫ﺑﺎﻟﺒﻴﺎﻥ ﺑﻤﻘﺪﻣﺔ ﺃﻭ ﺑﺼﻔﺔ ﺃﻭ ﺇﻳﻤﺎﺀ ﺃﻭ ﺇﺷﺎﺭﺓ ﺃﻭ ﺩﻻﻟﺔ ﻳﻘﻊ ﻣﻨﻪ ﺑﻴﺎﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﻭﻳﺼﺢ ﻣﻌﻪ ﺍﻟﺘﻜﻠﻴﻒ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻟﻔﻼﻥ ﻳﺪ‪ ،‬ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺃﺭﺍﺩ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺘﻲ ﺗﺒﻄﺶ ﺑﻬﺎ‪ ،‬ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪ ﺍﻟﺘﻲ‬ ‫ﻫﻲ ﺍﻟﻤﻨﺔ ﻭﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻓﺎﺳﻢ ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻳﻘﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺘﻜﻠﻢ‬ ‫ﺑﺬﻟﻚ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ ﻟﻴﺒ ‪‬ﻴﻦ ﻟﻤﻦ ﺧﺎﻃﺒﻪ ﺑﻘﺮﻳﻨﺔ ﺃﻭ ﺻﻠﺔ ﻓﻌﻠﻢ ﺍﻟﻤﺨﺎﻃﺐ ﻟﻪ‬ ‫ﺑﺎﻟﺼﻠﺔ ﺃﻭ ﺑﻤﻘﺪﻣﺔ ﻟﻴﺰﻭﻝ ﺍﻟﺸﻚ ﻋﻦ ﺍﻟﻤﺨﺎﻃﺐ‪ .‬ﻓﻘﻮﻟﻪ‪ :‬ﻓﻼﻥ ﻛﺘﺐ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺑﻴﺪﻩ‪ ،‬ﻋﻠﻢ ﺑﺬﻟﻚ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺘﻲ ﻳﻜﺘﺐ‬ ‫ﺍﻟﻨﺎﺱ ﺑﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻟﻔﻼﻥ ﻋﻨﺪﻱ ﻳﺪ ﺑﻴﻀﺎﺀ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻤﻨﺔ‬ ‫ﻭﺍﻟﻨﻌﻤﺔ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻓﻲ ﻳﺪ ﻓﻼﻥ‪ ،‬ﻋﻠﻢ ﺑﺬﻟﻚ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻴﺪ‬ ‫ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺘﺼﺮﻑ)‪.(١‬‬ ‫‪ ١٦٦‬ا‪,O‬ب ‪i‬ة واﻹ@م‬ ‫ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻟﺨﻄﺎﺏ ﻟﻠﻔﺎﺋﺪﺓ ﻭﺍﻹﻓﻬﺎﻡ ﻭﻟﻴﻌﻠﻢ‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﻏﺮﺽ ﺍﻵﻣﺮ ﻭﻣﺮﺍﺩ ﺍﻟﻤﺨﺎﻃﺐ‪ ،‬ﻭﺍﻟﺤﻜﻴﻢ ﻻ ﻳﺨﺎﻃﺐ ﺑﻤﺎ ﻻ ﻓﺎﺋﺪﺓ‬ ‫ﺃﺣﺪﺍ ﺑﺎﻟﻘﻌﻮﺩ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺄﻣﺮ ﺑﻤﺎ ﻻ ﻳﻔﻬﻢ ﻋﻨﻪ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻏﻴﺮ ﺟﺎﺋﺰ ﺃﻥ ﻳﺄﻣﺮ ‬ ‫ﻭﻫﻮ ﻳﺮﻳﺪ ﻣﻨﻪ ﺍﻟﻘﻴﺎﻡ‪ .‬ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺄﻣﺮ ﻟﻴﻤﺘﺜﻞ ﺃﻣﺮﻩ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺒﻴﻦ ﻣﺮﺍﺩﻩ ﻟﻢ‬ ‫ﻳﻜﻦ ﺃﻥ ﻳﻤﺘﺜﻞ ﺃﻣﺮﻩ‪ .‬ﻭﻟﻢ ﻳﺘﻬﻴﺄ ﺃﻥ ﻳﻌﺘﻘﺪ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﻛﻠﻔﻪ ﺇﻳﺎﻩ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻛﺬﻟﻚ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺘﺄﺧﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﺗﻤﺎﻡ ﻓﺼﻞ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٦٨/١‬ ‪.٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪130‬‬ ‫ﺍﻟﻜﻼﻡ ﺃﻥ ﺗﺄﺧﻴﺮﻩ ﻳﻮﺟﺐ ﺍﻋﺘﻘﺎﺩ ﻏﻴﺮ ﻣﺎ ﻇﻬﺮ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺧﺎﻃﺐ ﺑﻈﺎﻫﺮ‬ ‫ﺍﻹﻃﻼﻕ ﻭﺍﻟﻌﻤﻮﻡ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻟﺨﺼﻮﺹ ﺛﻢ ﻟﻢ ﻳﻘﺮﻧﻪ ﺑﺪﻻﻟﺔ ﺗﺒﻴﻦ‬ ‫ﻋﻨﻪ ﻛﺄﻥ ﻗﺪ ﺃﻟﺰﻡ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺘﻘﺪﻭﺍ ﺧﻼﻑ ﻣﺎ ﺃﺭﺍﺩﻩ ﻣﻨﻬﻢ ﻭﻳﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﻛﺒﻴﺮﺍ)‪.(١‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺫﻟﻚ ‪‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٧٠/١‬ ‪.٧١‬‬ ‫‪131‬‬ ‫ا ‪ J‬ا ‪;I‬ﱢ&‬ ‫‪ $%&' ١٦٧‬ا ‪ J‬ا ‪;I‬ﱢ&‬ ‫ﺍﻟﻤﻨ ‪‬ﻜﺮ‪ :‬ﻫﻮ ﻟﻔﻆ ﺩﻝ ﺑﻮﺿﻌﻪ ﻋﻠﻰ ﻛﺜﻴﺮ ﻏﻴﺮ ﻣﺤﺼﻮﺭ ﺑﻐﻴﺮ ﺍﺳﺘﻐﺮﺍﻕ‬ ‫ﺍﻟﺠﻤﻊ ‬ ‫ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻓﺨﺮﺝ ﺑﻘﻮﻟﻨﺎ‪» :‬ﻟﻜﺜﻴﺮ ﻏﻴﺮ ﻣﺤﺼﻮﺭ« ﺍﻟﺨﺎﺹ‪ ،‬ﻭﺑﻘﻮﻟﻨﺎ‪:‬‬ ‫»ﺑﻐﻴﺮ ﺍﺳﺘﻐﺮﺍﻕ« ﺍﻟﻌﺎﻡ)‪.(١‬‬ ‫‪ ١٦٨‬ا&ق ‪ A4‬ام وا ‪ J‬ا ‪;I‬ﱢ&‬ ‫ﺍﻟﻤﻨ ‪‬ﻜﺮ ﻫﻮ ﺃﻥ ﺍﻟﻌﺎﻡ ﻳﺴﺘﻐﺮﻕ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺠﻤﻊ ‬ ‫ﻣﺪﻟﻮﻻﺗﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻨﻜﺮ ﻳﺘﻨﺎﻭﻝ ﻣﺠﻤﻮﻉ ﺍﻷﻓﺮﺍﺩ ﺑﻐﻴﺮ ﺍﺳﺘﻐﺮﺍﻕ ﻟﻜﻞ ﻓﺮﺩ‬ ‫ﻣﻦ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻭﻣﻦ ﺛ ‪‬ﻢ ﻓﻼ ﻋﻤﻮﻡ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﻭﺍﻟﺤﺎﻛﻢ ﺑﻞ ﻫﻮ ﻋﺎﻡ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﻭﺟﻮﻩ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺻﺤﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻪ‪ ،‬ﻭﺻﺤﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﺩﻟﻴﻞ ﻋﻤﻮﻣﻪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻳﺼﺢ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻛﻞ ﺟﻤﻊ‪ ،‬ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺣﻤﻞ ﻋﻠﻰ‬ ‫ﺟﻤﻴﻊ ﺣﻘﺎﺋﻘﻪ‪.‬‬ ‫ﻣﺨﺘﺼﺎ ﺑﺒﻌﺾ ﻭﻻ ﺍﺧﺘﺼﺎﺹ)‪.(٢‬‬ ‫‪‬‬‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻟﻠﻌﻤﻮﻡ ﻟﻜﺎﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٢/١‬ ‪.٣١٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣١٣/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪132‬‬ ‫‪ ;< ١٦٩‬ا ‪ J‬ا‪;I‬ﱢ&‬ ‫ﺣﻜﻢ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻨﻜﺮ ﺃﻧﻪ ﻻ ﻳﺸﻤﻞ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻣﺪﻟﻮﻻﺕ ﻣﺴﻤﻴﺎﺗﻪ‪ ،‬ﻓﻤﻦ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﻴﻦ‪ ،‬ﻓﻼ ﺣﻨﺚ ﻋﻠﻴﻪ‬ ‫ﺃﻳﺎﻣﺎ‪ ،‬ﻓﺄﻗﺎﻡ ‬ ‫ﺣﻠﻒ ﺑﺎﷲ‪ :‬ﻻ ﻳﻘﻴﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ ‬ ‫ﻟﻌﺪﻡ ﺷﻤﻮﻝ ﺍﻷﻳﺎﻡ ﻟﻠﻴﻮﻡ ﻭﺍﻟﻴﻮﻣﻴﻦ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻋﺪﻡ ﺍﺳﺘﻐﺮﺍﻕ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻨﻜﺮ‬ ‫ﻟﺠﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣١٤/١‬‬ ‫‪133‬‬ ‫ا"‪a4MO‬‬ ‫‪ $%&' ١٧٠‬ا"‪a4MO‬‬ ‫ﻫﻮ ﺇﺧﺮﺍﺝ ﺑﻌﺾ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﻟﻔﻆ ﺍﻟﻌﻤﻮﻡ ﺑﺪﻟﻴﻞ ﻣﺨﺮﺝ ﻟﻪ ﻋﻦ ﺩﺧﻮﻟﻪ‬ ‫ﺗﺤﺖ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﺨﺮﺝ‪ :‬ﺇﻣﺎ ﻟﻔﻆ ﻭﺍﺭﺩ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻓﻲ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻣﺎ ﻏﻴﺮ ﻟﻔﻆ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻘﻞ ﻭﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻘﺮﻳﺮ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¬ ❁ ª © ¨ ﴿ :‬‬ ‫® ¯ ‪¾ ½ ¼ ❁º ¹ ¸ ¶ µ ❁ ³ ² ± °‬‬ ‫¿ ‪Ì Ë Ê ÉÈ Ç Æ Å Ä Ã Â Á À‬‬ ‫‪] ﴾ Ï Î Í‬ﺍﻟﺸﻌﺮﺍﺀ‪ ٢٢٤ :‬ ‪ .[٢٢٧‬ﻓﺈﺧﺮﺍﺝ ﴿ ½ ¾ ﴾ ﺗﺨﺼﻴﺺ ﻟﻌﻤﻮﻡ‬ ‫ﻟﻔﻆ ﺍﻟﺸﻌﺮﺍﺀ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﺤﺪﻳﺚ ﻗﻮﻟﻪ ﮊ »ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻫﻠﻜﻰ ﺇﻻ ﺍﻟﻌﺎﻟﻤﻴﻦ«)‪.(١‬‬ ‫ﻓﺈﺧﺮﺍﺝ »ﺍﻟﻌﺎﻟﻤﻴﻦ« ﺗﺨﺼﻴﺺ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻐﻴﺮ ﺍﻟﻠﻔﻆ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪' & % $# " ! ﴿ :‬‬ ‫() * ‪] ﴾ 3 2 1 0 / .- , +‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٢ :‬ﻓﺈﻥ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﻣﺤﻘﻖ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ :‬ﻟﻢ ﻳﺜﺒﺖ ﻣﺮﻓﻮ ﻋﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﻛﻼﻡ ﺫﻱ ﺍﻟﻨﻮﻥ‬ ‫ﺍﻟﻤﺼﺮﻱ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺡ‪ ،٦٨٦٨ :‬ﻳﻨﻈﺮ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﻫﺎﻣﺶ ‪.٣١٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪134‬‬ ‫ﺍﻟﻌﻘﻞ ﻗﻀﻰ ﺑﺨﺮﻭﺝ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺒﻘﻴﺖ ﺍﻵﻳﺔ ﻣﺨﺼﺼﺔ‬ ‫ﺑﺎﻟﻌﻘﻞ ﻭﻫﻮ ﻏﻴﺮ ﻟﻔﻆ)‪.(١‬‬ ‫‪ ١٧١‬ا‪ aMO‬ا"‪HM‬‬ ‫ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﺘﺼﻞ ﺧﻤﺴﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺑﺪﻝ‬ ‫ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﺘﺼﻞ‪.‬‬ ‫ﻓﺎﻟﺸﺮﻁ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ ﺇﻥ ﺟﺎﻧﺒﻮﺍ ﺍﻷﻃﻤﺎﻉ‪ ،‬ﻓﺎﻟﺮﺟﺎﻝ ﻋﺎﻡ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺇﻥ‬ ‫ﺟﺎﻧﺒﻮﺍ ﺍﻷﻃﻤﺎﻉ ﺗﺨﺼﻴﺺ ﻟﻪ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺠﺎﻧﺐ ﺍﻷﻃﻤﺎﻉ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻓﻼ ﻳﺪﺧﻞ‬ ‫ﺗﺤﺖ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻭﺍﻟﻮﺻﻒ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺎﻟﻌﻠﻤﺎﺀ ﻭﺻﻒ ﻣﺨﺼﺺ ﻟﻌﻤﻮﻡ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻴﺨﺮﺝ ﺍﻟﺠﺎﻫﻞ‪ ،‬ﺇﺫ ﻻ ﻋﻠﻢ ﻣﻌﻪ‪.‬‬ ‫ﻭﺍﻟﻐﺎﻳﺔ ﻧﺤﻮ‪ :‬ﻗﺎﺗﻠﻮﺍ ﺍﻟﺒﻐﺎﺓ ﺣﺘﻰ ﻳﺮﺟﻌﻮﺍ ﻋﻦ ﺑﻐﻴﻬﻢ‪ ،‬ﻓﻘﻮﻟﻪ‪» :‬ﺣﺘﻰ ﻳﺮﺟﻌﻮﺍ‬ ‫ﻋﻦ ﺑﻐﻴﻬﻢ«‪ ،‬ﻏﺎﻳﺔ ﻣﺨﺼﺼﺔ ﻟﻌﻤﻮﻡ ﻟﻔﻆ ﺍﻟﺒﻐﺎﺓ‪ ،‬ﻓﻤﻦ ﺭﺟﻊ ﻣﻨﻬﻢ ﻋﻦ ﺑﻐﻴﻪ‪ ،‬ﻓﻼ‬ ‫ﻳﺪﺧﻞ ﺗﺤﺖ ﺣﻜﻤﻬﻢ‪.‬‬ ‫ﻭﺑﺪﻝ ﺍﻟﺒﻌﺾ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻌﺮﺏ ﺑﻨﻲ ﺗﻤﻴﻢ ﺃﻭ ﺃﻛﺮﻡ ﺍﻟﻌﺮﺏ ﻗﺮﻳﺸ ﺎ‪ ،‬ﻓ »ﺑﻨﻲ‬ ‫ﺗﻤﻴﻢ ﻭﻗﺮﻳﺸ ﺎ« ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﺨﺼﺺ ﻟﻌﻤﻮﻡ ﻟﻔﻈﻪ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﻜﻦ ﻣﻦ‬ ‫ﺑﻨﻲ ﺗﻤﻴﻢ ﺃﻭ ﻗﺮﻳﺶ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﺗﺤﺖ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﺘﺼﻞ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ ﺇﻻ ﻣﻦ ﻇﻠﻢ‪ ،‬ﻗﻮﻟﻪ‪» :‬ﺇﻻ ﻣﻦ ﻇﻠﻢ«‬ ‫ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﺨﺼﺺ ﻟﻪ‪ ،‬ﻓﺎﻟﻈﺎﻟﻤﻮﻥ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺣﻜﻢ‬ ‫ﺍﻹﻛﺮﺍﻡ؛ ﺃﻱ‪ :‬ﻟﻢ ﻳﻄﻠﺐ ﻟﻬﻢ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﻤﻄﻠﻮﺏ ﻟﻬﻢ ﺗﺮﻙ ﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ‬ ‫ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺜﺒﺖ ﻧﻔﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻨﻔﻲ ﺇﺛﺒﺎﺕ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٤/١‬ ‪.٣١٥‬‬ ‫‪135‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫»ﺯﻳﺪﺍ« ﻣﻨﻔﻲ ﻋﻦ ﺣﻜﻢ ﺍﻟﻤﺠﻲﺀ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺟﺎﺀ‬ ‫ﺯﻳﺪﺍ‪ ،‬ﻓ ‬ ‫ﺟﺎﺀ ﺍﻟﺮﺟﺎﻝ ﺇﻻ ‬ ‫ﺯﻳﺪﺍ‪ ،‬ﻓ »ﺯﻳﺪ« ﻣﺜﺒﺖ ﻟﻪ ﺣﻜﻢ‬ ‫‬‫ﺍﻟﺮﺟﺎﻝ ﻭﺯﻳﺪ ﻟﻢ ﻳﺠﺊ‪ ،‬ﻭﻧﺤﻮ ﻣﺎ ﺟﺎﺀ ﺃﺣﺪ ﺇﻻ‬ ‫ﺍﻟﻤﺠﻲﺀ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻤﺤﻘﻘﻴﻦ)‪.(١‬‬ ‫‪ HM ١٧٢‬اﻻ‪I"C‬ء ‪ A‬أ‬ ‫ﻻ ﻳﺠﻮﺯ ﻓﺼﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻦ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻤﺴﺘﺜﻨﻰ ﻓﻴﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﻻ ﻳﺼﺢ‬ ‫ﺗﺮﺍﺧﻲ ﺍﻟﻤﺴﺘﺜﻨﻲ ﻋﻦ ﺍﻟﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻫﺬﺍ‪ ،‬ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ ﺑﺠﻮﺍﺯ‬ ‫ﺗﺮﺍﺧﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺠﻮﺍﺯ ﺗﺮﺍﺧﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻟﻰ ﺳﻨﺔ ﻓﻘﻂ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺷﻬﺮ ﻓﻘﻂ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺠﺎﻫﺪ‪ :‬ﺑﻞ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻟﻰ ﺳﻨﺘﻴﻦ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻌﻤﺮ ﻛﻠﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺇﻧﻪ ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻓﻘﻂ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻪ ﻻ ﻳﺼﺢ ﺫﻟﻚ ﺇﻻ ﻓﻲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻧﻮﻯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺣﺎﻝ ﺍﻟﺘﻜﻠﻢ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﺮﺍﺧﻲ ﻭﺻﺢ ﻟﻪ ﺍﺳﺘﺜﻨﺎﺅﻩ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻨﻮﻩ ﺣﺎﻝ ﺍﻟﺘﻜﻠﻢ ﻓﻼ ﻳﺠﻮﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﺄﺧﺬ ﻓﻲ ﻛﻼﻡ ﺁﺧﺮ ﺟﺎﺯ‪ ،‬ﻭﺇﻻ ﻓﻼ‪.‬‬ ‫ﻭﺍﻟﻤﻨﻊ ﻣﻦ ﺗﺮﺍﺧﻲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻄﻠﻘﺎ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻤﺨﺘﺎﺭ ﺇﻻ ﺇﺫﺍ ﺃﻟﺠﺄﻩ‬ ‫ﺍﻻﺿﻄﺮﺍﺭ ﺇﻟﻰ ﺗﺮﺍﺧﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﺍﻟﻤﺘﻜﻠﻢ ﻧﻔﺲ ﺃﻭ ﻋﻄﺎﺱ ﺃﻭ ﺑﻠﻊ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٦/١‬ ‪.٣١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪136‬‬ ‫ﺗﺮﺍﺧﻴﺎ‪ ،‬ﻷﻧﻪ ﻓﻲ‬ ‫‬‫ﺭﻳﻖ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﺼﻞ ﺑﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﻻ ﻳﻌﺪ‬ ‫ﺣﻜﻢ ﺍﻟﻤﺘﺼﻞ ﺇﺫﺍ ﻟﻢ ﻳﻔﺼﻞ ﺑﺎﺧﺘﻴﺎﺭﻩ)‪.(١‬‬ ‫ٴ‬ ‫ا‪I"C‬وه ‪ A‬ا ‪ TI‬ا‪dI"5‬‬ ‫‪†M%  ١٧٣‬‬ ‫ﺇﻥ ﺍﻟﻤﺴﺘﺜﻨﻲ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻐﺮﻗﺎ ﻟﻠﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺇﻻ‬ ‫ﻋﺸﺮﺓ‪ ،‬ﻭﻫﻮ ﻣﻤﻨﻮﻉ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻟﻌﺒﺚ ﺍﻟﺬﻱ ﻻ ﻓﺎﺋﺪﺓ ﻣﻌﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻓﻲ‬ ‫ﺃﻗﺮ ﺃﻥ ﻋﻠﻴﻪ ﻋﺸﺮﺓ ﺇﻻ ﻋﺸﺮﺓ ﺛﺒﺘﺖ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮﺓ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻟﻐﻲ‬ ‫ﺍﻟﺤﻜﻢ ﺃﺛﺮ‪ ،‬ﻓﻤﻦ ‪‬‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﻭﺍﻵﻣﺪﻱ‪ :‬ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫ﻭﻧﻘﻞ ﺍﻟﻘﺮﺍﻓﻲ ﻋﻦ »ﺍﻟﻤﺪﺧﻞ« ﻻﺑﻦ ﻃﻠﺤﺔ ﻓﻴﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻻ‬ ‫ﺛﻼﺛﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻘﻊ ﻋﻠﻴﻪ ﻃﻼﻕ ﻓﻲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ‪.‬‬ ‫ﻗﻄﻌﺎ ﻟﻤﺨﺎﻟﻔﺘﻪ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻤﻨﻘﻮﻝ‪.‬‬ ‫ﻭﻫﻮ ﺑﺎﻃﻞ ‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻞ ﻣﻦ ﺍﻟﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ‪ ،‬ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺇﻻ ﺛﻼﺛﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺟﺎﺋﺰ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻠﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ‪ ،‬ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺇﻻ ﺧﻤﺴﺔ‪ ،‬ﺃﻭ‬ ‫‬‫ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ‪ ،‬ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺇﻻ ﺳﺒﻌﺔ‪ ،‬ﻭﻓﻲ ﻫﺬﻳﻦ ﺍﻟﻤﻮﺿﻌﻴﻦ‬ ‫ﻭﻗﻊ ﺍﻟﻨﺰﺍﻉ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻭﺍﻟﻨﺤﻮﻳﻴﻦ‪ :‬ﺍﺳﺘﺜﻨﺎﺀ ﺍﻷﻛﺜﺮ‬ ‫ﺟﺎﺋﺰ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ ﻣﻦ ﺍﻟﻨﺤﻮﻳﻴﻦ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ :‬ﻻ ﻳﺼﺢ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﺴﺎﻭﻱ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻋﻨﺪﻫﻢ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻷﻗﻞ ﻓﻘﻂ‪.‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﻤﺘﻨﻊ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﺻﺮﻳﺢ ﻛﻤﺎ ﻓﻲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻤﺘﻘﺪﻣﺔ ﺑﺨﻼﻑ‬ ‫ﺻﺮﻳﺤﺎ ﻛﻘﻮﻟﻬﻢ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﺇﻻ ﺍﻟﺠﻬﺎﻝ‪ ،‬ﺇﺫ ﻟﻢ ﻳﻜﻦ‬ ‫‬‫ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻌﺪﺩ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٩/١‬ ‪.٣٢٠‬‬ ‫‪137‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫ﺻﺮﻳﺤﺎ‪ ،‬ﻟﻜﻦ ﺍﻟﺠﻮﺍﺯ ﻓﻲ ﺍﻟﻤﺴﺎﻭﻱ ﻭﺍﻷﻛﺜﺮ ﻫﻮ ﺍﻟﻤﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻋﻨﺪ‬ ‫‬‫ﺍﻟﻌﺪﺩ ﻫﻨﺎ‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ ﻟﺼﺤﺘﻪ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ :‬ﺃﻧﻪ ﻟﻢ ﺗﻤﻨﻌﻪ ﻟﻐﺔ ﻭﻻ ﺷﺮﻉ‪ ،‬ﻭﻷﻧﻪ ﻗﺪ ﻭﻗﻊ‪،‬‬ ‫ﻭﺍﻟﻮﻗﻮﻉ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﺼﺤﺔ‪ ،‬ﺑﻴﺎﻥ ﺃﻧﻪ ﻗﺪ ﻭﻗﻊ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪s r q p ﴿ :‬‬ ‫‪] ﴾ t‬ﺍﻟﺤﺠﺮ‪ ،[٤٢ :‬ﻭﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺎﺻﻴﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻤﻄﻴﻌﻴﻦ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¾ ½ ¼» º ¹ ¸ ¶ μ ´ ﴿ :‬‬ ‫¿ ‪ ﴾ Æ Å Ä Ã Â Á À‬ﺇﻟﻰ ﺁﺧﺮ ﺍﻵﻳﺔ‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[١٤٦ :‬ﻓﺨﺮﺝ ﺑﻬﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻛﺜﺮ ﺍﻟﺸﺤﻮﻡ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ ﮊ‬ ‫ﺣﺎﻛﻴﺎ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪» :‬ﻛﻠﻜﻢ ﺟﺎﺋﻊ ﺇﻻ ﻣﻦ ﺃﻃﻌﻤﺘﻪ«)‪.(١‬‬ ‫ﻋﻠﻲ ﻟﻪ ﻋﺸﺮﺓ ﺇﻻ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻣﺠﻤﻌﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬‬ ‫‬ ‫ﺗﺴﻌﺔ ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻻ ﺩﺭﻫﻢ‪ ،‬ﻭﻟﻮﻻ ﻇﻬﻮﺭﻩ ﻟﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻋﺎﺩﺓ)‪.(٢‬‬ ‫‪ ١٧٤‬و>ع اﻻ‪I"C‬ء  ‪., HN‬‬ ‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺟﻤﻞ ﻣﻌﻄﻮﻑ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ؛ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺑﻨﻲ‬ ‫‬ ‫ﻣﺠﺎﺩﻻ‪ ،‬ﻓﺎﺣﻜﻢ ﺑﺄﻧﻪ ﻋﺎﺋﺪ ﻟﺠﻤﻴﻌﻬﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ‬ ‫ﻣﺨﺰﻭﻡ‪ ،‬ﻭﺃﻋﻂ ﺍﻟﺴﺎﺋﻞ ﺇﻻ ﻓﺘﻰ‬ ‫‬ ‫ﻣﺠﺎﺩﻻ« ﻣﺴﺘﺜﻨﻰ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ﻭﻣﻦ‬ ‫ﻗﺎﻡ ﺩﻟﻴﻞ ﻳﻤﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﻮﻟﻪ‪» :‬ﺇﻻ ﻓﺘﻰ‬ ‫‬ ‫ﻣﺘﺼﻔﺎ ﺑﺎﻟﺠﺪﺍﻝ ﻣﻦ ﺑﻨﻲ ﻣﺨﺰﻭﻡ‪ ،‬ﻭﻣﻤﻦ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻤﻦ ﺭﺃﻳﺘﻪ‬ ‫ﺑﻨﻲ ﻣﺨﺰﻭﻡ ‬ ‫ﺳﺄﻟﻚ ﻓﻼ ﺗﺪﺧﻠﻪ ﻓﻲ ﺍﻹﻛﺮﺍﻡ ﻭﻻ ﻓﻲ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻫﻮ ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﺠﻤﻠﺔ‬ ‫ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﻠﻴﻬﺎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻫﺎﻫﻨﺎ ﻣﺬﺍﻫﺐ ﻛﺜﻴﺮﺓ‪:‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺤﺮﻳﻢ ﺍﻟﻈﻠﻢ‪ ،‬ﺡ‪.٢٥٧٧ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢٣/١‬ ‪.٣٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪138‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻟﻠﻐﺰﺍﻟﻲ ﻭﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﻭﻫﻮ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺠﺰﻡ ﺑﺄﻧﻪ ﻋﺎﺋﺪ ﺇﻟﻰ ﺟﻤﻴﻌﻬﺎ‬ ‫ﺃﻭ ﺇﻟﻰ ﺑﻌﻀﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻟﻠﺸﺮﻳﻒ ﺍﻟﻤﺮﺗﻀﻰ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ‪ :‬ﺃﻧﻪ ﻣﺸﺘﺮﻙ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻷﺑﻲ ﺍﻟﺤﺴﻴﻦ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﺗﻨﺎﻑ ﺑﻴﻦ ﺍﻟﺠﻤﻞ ﻭﻻ ﺇﺿﺮﺍﺏ‬ ‫ﻋﻦ ﺃﻭﻟﻬﺎ ﻓﺈﻟﻴﻬﺎ ﺃﺟﻤﻊ‪ ،‬ﻭﺇﻻ ﻓﺈﻟﻰ ﺍﻟﺘﻲ ﺗﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻨﺎﻓﻲ ﻧﺤﻮ ﺃﻥ ﻳﺨﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻨﻮﻉ‬ ‫ﺃﻭ ﻓﻲ ﺍﻻﺳﻢ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺜﺎﻧﻲ ﺿﻤﻴﺮﻩ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻫﻤﺎ ﻏﻴﺮ ﻣﺸﺘﺮﻛﻴﻦ ﻓﻲ‬ ‫ﻏﺮﺽ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﻣﻦ ﻣﻨﻊ ﺭﺟﻮﻉ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﻟﻰ ﺟﻤﻴﻊ ﺍﻟﺠﻤﻞ ﺍﻟﻤﺘﻘﺪﻣﺔ‪ :‬ﺃﻥ‬ ‫ﻭﺃﻳﻀﺎ‬ ‫‬‫ﺍﻟﺘﺸﺮﻳﻚ ﺑﺎﻟﻌﻄﻒ ﺻ ‪‬ﻴﺮﻫﺎ ﻛﺎﻟﺠﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﻄﻒ ﺭﺍﺑﻂ‪،‬‬ ‫ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺫﻟﻚ ﻛﺎﻟﺸﺮﻁ‪ ،‬ﻭﻛﺎﻻﺳﺘﺜﻨﺎﺀ ﺑﻤﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻭﺍﷲ ﻻ ﺃﻛﻠﺖ ﻭﻻ ﺷﺮﺑﺖ ﻭﻻ ﺿﺮﺑﺖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭ ﺇﻻ ﺃﻥ‬ ‫ﻳﺸﺎﺀ ﺍﷲ‪ ،‬ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺠﻤﻴﻊ ﺍﺗﻔﺎﻗﺎ)‪.(١‬‬ ‫‪ ١٧٥‬ا‪&Q‬ط وا‪ .%/‬وا‪ @ $‬أ<;م اﻻ‪I"C‬ء‬ ‫ﺍﻟﺸﺮﻁ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﺃﺣﻜﺎﻣﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻴﻤﺎ ﻋﺪﺍ ﺗﻠﻚ‬ ‫ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻹﺛﺒﺎﺕ ﻧﻔﻲ ﻭﺑﺎﻟﻌﻜﺲ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻋﻨﺪ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺗﺮﺍﺧﻲ ﺍﻟﺸﺮﻁ ﻋﻦ ﺍﻟﻤﺸﺮﻭﻁ‪ ،‬ﻭﻻ ﺗﺮﺍﺧﻲ ﺍﻟﻐﺎﻳﺔ ﻋﻦ ﺍﻟﻤﻐ ‪‬ﻴﺎ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺼﻔﺔ ﻋﻦ ﺍﻟﻤﻮﺻﻮﻑ‪ ،‬ﺇﻻ ﻗﺪﺭ ﺗﻨﻔﺲ ﺃﻭ ﻋﻄﺎﺱ ﺃﻭ ﺑﻠﻊ ﺭﻳﻖ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻁ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﺼﻔﺔ ﻣﺴﺘﻐﺮﻗﺎ‬ ‫ﻣﺴﺎﻭﻳﺎ‪.‬‬ ‫‬‫ﻷﺻﻠﻪ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻨﻪ ﺃﻭ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢٧/١‬ ‪.٣٣٠‬‬ ‫‪139‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫ﻭﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺇﻥ ﻭﻗﻌﺖ ﺑﻌﺪ ﺟﻤﻞ ﻣﻌﻄﻮﻑ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺣﻜﻢ‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻬﻲ ﻋﺎﺋﺪﺓ ﻋﻨﺪﻧﺎ ﺇﻟﻰ ﺍﻟﺠﻤﻴﻊ ﻋﻨﺪ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺇﻟﻰ ﺍﻷﺧﻴﺮﺓ‬ ‫ﻋﻨﺪ ﻗﻮﻡ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﺗﺠﺮﻱ ﻓﻴﻬﺎ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻫﻨﺎﻟﻚ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﺍﻟﺸﺮﻁ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ﺟﻤﻞ‪ ،‬ﻧﺤﻮ‪ :‬ﻫﺬﺍ ﺣﺮ ﻭﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻥ ﺟﺎﺀ ﺯﻳﺪ‬ ‫ ﻣﺜﻼﻓﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺟﺎﺀ ﺯﻳﺪ‪ ،‬ﻗﻴﺪ ﻟﻠﺘﺤﺮﻳﺮ ﻭﻟﻠﻄﻼﻕ‪ ،‬ﻓﻬﻮ ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﺠﻤﻠﺘﻴﻦ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻧﺤﻮ‪ :‬ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻓﺖ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺣﺘﻰ‬ ‫ﺃﺭﺟﻊ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﻮﻟﻪ‪ :‬ﺣﺘﻰ ﺃﺭﺟﻊ ﺇﻟﻴﻚ‪ ،‬ﺣﺪ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﺍﻷﻣﺮ ﻓﻬﻮ ﻋﺎﺋﺪ ﺇﻟﻰ ﺟﻤﻴﻌﻬﺎ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ ﻭﺃﻋﻂ ﺍﻟﺰﻳﺪﻳﻦ ﺍﻟﻘﺎﺩﻣﻴﻦ ﺇﻟﻴﻚ‪ ،‬ﻓﺼﻔﺔ‬ ‫»ﺍﻟﻘﺎﺩﻣﻴﻦ ﺇﻟﻴﻚ« ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺇﻟﻰ ﺍﻟﺰﻳﺪﻳﻦ)‪.(١‬‬ ‫‪ ١٧٦‬ا"‪ aMO a4MO‬ا‪HMI‬‬ ‫ﻏﻴﺮ ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﺘﺼﻞ ﻫﻮ ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﻨﻔﺼﻞ‪ ،‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺗﺨﺼﻴﺺ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﺃﻱ‪ :‬ﺗﺨﺼﻴﺺ ﺁﻳﺔ ﻋﺎﻣﺔ ﺑﺂﻳﺔ ﺃﺧﺮﻯ‬ ‫ﺃﺧﺺ ﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﺘﺨﺼﻴﺺ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪J I H ﴿ :‬‬ ‫‪] ﴾ L K‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻭﺍﻵﻳﺔ ﺷﺎﻣﻠﺔ ﻷﻭﻻﺕ ﺍﻷﺣﻤﺎﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¼ ﴿ :‬‬ ‫½ ¾ ¿ ‪] ﴾ Á À‬ﺍﻟﻄﻼﻕ‪.[٤ :‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺨﺼﻴﺺ ﺍﻟﻜﺘﺎﺏ ‪‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻫﻲ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻮﺍﺗﺮﺓ ﺃﻭ‬ ‫ﺁﺣﺎ ﺩﺍ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻟﻴﺔ ﺃﻭ ﻓﻌﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﻮﻟﻴﺔ‬ ‫ﺧﺼﺼﺖ ﺍﻟﻜﺘﺎﺏ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻌﻠﻴﺔ ﺃﻭ ﺁﺣﺎﺩﻳﺔ‪ ،‬ﻓﻔﻲ ﺗﺨﺼﻴﺼﻬﺎ ﻟﻠﻜﺘﺎﺏ‬ ‫ﺍﻟﺨﻼﻑ ﺍﻵﺗﻲ ﺫﻛﺮﻩ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٣/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪140‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺫﻟﻚ ﻛﺘﺨﺼﻴﺺ ﺁﻳﺔ ﺍﻟﻤﻮﺍﺭﻳﺚ‬ ‫ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪ ﺍ ﻻ ﻳﺮﺙ«)‪.(١‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﻔﻌﻠﻪ ﮊ ﻭﺫﻟﻚ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ‪» :‬ﺍﻟﻮﺻﺎﻝ ﺣﺮﺍﻡ‪ ،‬ﺛﻢ‬ ‫ﻭﺍﺻﻞ«)‪ ،(٢‬ﺃﻭ ﻗﺎﻝ‪» :‬ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺒﻮﻝ ﺣﺮﺍﻡ‪ ،‬ﺛﻢ ﺍﺳﺘﻘﺒﻞ«)‪ ،(٣‬ﻓﺈﻥ ﻓﻌﻠﻪ ﮊ‬ ‫ﺗﺨﺼﻴﺼﺎ ﻟﻬﺬﺍ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻘﺎﺿﻲ ﻭﺃﺑﻮ‬ ‫‬‫ﻳﻜﻮﻥ‬ ‫ﻃﺎﻟﺐ ﺃﺑﻲ ﺍﻟﺤﺴﻴﻦ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﺘﻘﺮﻳﺮ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﺇﻥ ﻧﻈﺮ ﮊ ﻣﻦ ﻳﻔﻌﻞ ‬ ‫ﻓﻌﻼ‬ ‫ﻓﺄﻗﺮﻩ ﻋﻠﻴﻪ ﮊ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ‬ ‫‪‬‬‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻟﺤﻜﻢ ﺍﻟﻌﻤﻮﻡ‪،‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﺃﻥ ﻳﻨﻬﻰ ﮊ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﺒﻮﻝ ﺃﻭ ﻏﺎﺋﻂ‪،‬‬ ‫‬ ‫ﺛﻢ ﻳﺮﻯ ﻣﻦ ﻳﺴﺘﻘﺒﻠﻬﺎ ﻓﻼ ﻳﻨﻬﺎﻩ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻤﻔﻬﻮﻡ‪ ،‬ﻣﺜﺎﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﮊ ‪» :‬ﻓﻲ ﺍﻷﻧﻌﺎﻡ‬ ‫ﺟﻤﻌﺎ ﺑﻴﻦ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ«)‪ ،(٤‬ﺛﻢ ﻳﻘﻮﻝ‪» :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ«)‪ ،(٥‬ﻓﻴﺨﺼﺺ ﺑﻪ‬ ‫ﺍﻟﺪﻟﻴﻠﻴﻦ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻣﺜﺎﻝ‪:‬‬ ‫‬ ‫ﻣﺘﻔﺎﺿﻼ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﺑﻴﻌﻮﺍ‬ ‫ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﺎﺭﻉ‪ :‬ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﻤﻮﺯﻭﻥ ﺑﺎﻟﻤﻮﺯﻭﻥ‬ ‫ﺍﻟﺤﺪﻳﺪ ﻛﻴﻒ ﺷﺌﺘﻢ‪ ،‬ﻓﻴﻘﺎﺱ ﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﺮﺻﺎﺹ ﻋﻠﻴﻪ ﺑﺠﺎﻣﻊ ﺍﻻﻧﻄﺒﺎﻉ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﺘﺨﺼﻴﺺ ﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﺡ‪.٣١٩٢١ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﻓﻲ ﺍﻟﺼﻮﻡ‪ ،‬ﺡ‪.١١٠٢ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﻐﺎﺋﻂ ﺃﻭ ﺑﻮﻝ‪ ،‬ﺡ‪.٨ :‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٥‬ﺍﻟﺒﻴﻬﻘﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺟﻤﺎﻉ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﻴﻒ ﻓﺮﺽ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ‪،‬‬ ‫ﺡ‪.٧١٢١ :‬‬ ‫‪141‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻹﺟﻤﺎﻉ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻻ ﺃﺣﻔﻆ ﻓﻴﻪ‬ ‫ﺧﻼﻓﺎ ﺇﻻ ﻟﻤﻦ ﻻ ﻳﺠﻌﻞ ﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻴﺜﺒﺘﻮﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻪ)‪.(١‬‬ ‫‪ ١٧٧‬ا"‪ h~s a4MO‬ا‪ \M‬‬ ‫ﺇﺫﺍ ﺭﻭﻯ ﺍﻟﺼﺤﺎﺑﻲ ﺣﺪﻳ ﺜﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻤﻮﻡ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻭﻣﺬﻫﺒﻪ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﻟﺸﻲﺀ ﻳﻘﺘﻀﻲ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‪ ،‬ﻓﺈﻥ ﻣﺬﻫﺒﻪ ﻓﻲ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪ‬ ‫ﻣﺨﺼﺼﺎ ﻟﺬﻟﻚ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫‬‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺑﻞ ﻳﺨﺼﺺ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺬﻫﺐ ﺑﻌﺾ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻛﺄﺑﻲ ﺇﺳﺤﺎﻕ ‪. ƒ‬‬ ‫ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ‬ ‫ﻓﺎﻗﺘﻠﻮﻩ«)‪ ،(٢‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺫﻟﻚ ﻓﻲ ﺣﻖ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻓﻌﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﻻ ﻳﺨﺼﺺ ﺑﻤﺬﻫﺐ ﺭﺍﻭﻳﻪ‪ ،‬ﺑﻞ ﻳﺒﻘﻰ ﻋﻠﻰ‬ ‫ﻋﻤﻮﻣﻪ‪ ،‬ﻓﺘﻘﺘﻞ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺮﺗﺪﺓ ﻟﺪﺧﻮﻟﻬﺎ ﻓﻲ ﺍﻟﻌﻤﻮﻡ)‪.(٣‬‬ ‫‪ ١٧٨‬ا"‪ a4MO‬دة‬ ‫ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺗﺨﺼﻴﺼﻪ ﺑﻌﺎﺩﺓ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ‪ ،‬ﻣﺜﺎﻝ‬ ‫ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﺎﺭﻉ‪ :‬ﺣﺮﻣﺖ ﺍﻟﺮﺑﺎ ﻓﻲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺩﺓ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ ﺗﻨﺎﻭﻝ‬ ‫‬ ‫ﺷﺎﻣﻼ‬‫‬ ‫ﻣﺤﻤﻮﻻ ﻋﻠﻰ ﺍﻟﺒﺮ ﺧﺎﺻﺔ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ‬‫ﺍﻟﺒﺮ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﺎﻡ‬ ‫ﻃﻌﺎﻣﺎ‪ ،‬ﻓﻬﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ‪.‬‬ ‫‬‫ﻟﻜﻞ ﻣﺎ ﻳﺴﻤﻰ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٤/١‬ ‪.٣٣٩‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﺳﺘﺘﺎﺑﺔ ﺍﻟﻤﺮﺗﺪﻳﻦ ﻭﺍﻟﻤﻌﺎﻧﺪﻳﻦ ﻭﻗﺘﺎﻟﻬﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻜﻢ ﺍﻟﻤﺮﺗﺪ ﻭﺍﻟﻤﺮﺗﺪﺓ‬ ‫ﻭﺍﺳﺘﺘﺎﺑﺘﻬﻢ‪ ،‬ﺡ‪.٦٩٢٢ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٠/١‬ ‪.٣٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪142‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﺼﺢ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺬﻟﻚ‪ ،‬ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺮﺑﺎ ﻓﻲ ﻧﺤﻮ‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ﺇﻧﻤﺎ ﻳﺤﺮﻡ ﻓﻲ ﺍﻟﺒﺮ ﺧﺎﺻﺔ؛ ﻷﻧﻪ ﺍﻟﺬﻱ ﺗﻨﺎﻭﻟﻪ ﻟﻔﻆ ﺍﻟﻄﻌﺎﻡ ﻷﺟﻞ‬ ‫ﻋﺎﺩﺗﻬﻢ‪.‬‬ ‫ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﺇﻥ ﺻﺎﺭ ﻟﻔﻆ ﺍﻟﻄﻌﺎﻡ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺒﺮ‪ ،‬ﻓﻼ ﻋﻤﻮﻡ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺼﺮ ﺣﻘﻴﻘﺔ ﻓﻴﻪ ﻭﺣﺪﻩ ﺑﻞ ﻣﻊ ﻏﻴﺮﻩ‪ ،‬ﻓﻼ ﻳﺨﺼﺺ ﺑﺎﻋﺘﻴﺎﺩﻫﻢ ﺃﻛﻠﻪ)‪.(١‬‬ ‫‪ ١٧٩‬ا"‪ a4MO‬ر ا\‪s‬وف‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﻌﻤﻮﻡ ﺷﻲﺀ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻌﻄﻮﻑ ﻣﻘﺪﺭ‬ ‫ﻣﺤﺬﻭﻑ‪ ،‬ﻓﻼ ﻳﺨﺼﺺ ﺫﻟﻚ ﺍﻟﻌﻤﻮﻡ ﺑﺬﻟﻚ ﺍﻟﻤﻘﺪﺭ ﺍﻟﻤﺤﺬﻭﻑ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‬ ‫ﺧﻼﻓﺎ ﻟﻠﺤﻨﻔﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ ﮊ‪» :‬ﺃﻻ ﻻ ﻳﻘﺘﻞ ﻣﺆﻣﻦ ﺑﻜﺎﻓﺮ‪ ،‬ﻭﻻ ﺫﻭ ﻋﻬﺪ ﻓﻲ‬ ‫ﻋﻬﺪﻩ«)‪ ،(٢‬ﻓﺎﻟﺘﻘﺪﻳﺮ ﻫﻨﺎ‪ :‬ﻻ ﻳﻘﺘﻞ ﺫﻭ ﻋﻬﺪ ﻓﻲ ﻋﻬﺪﻩ ﺑﻜﺎﻓﺮ ﺣﺮﺑﻲ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﻘﺪﺭ‬ ‫ﻓﻲ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻤﻌﻄﻮﻑ‪ ،‬ﻓﻴﻘﺘﻞ ﺍﻟﻤﺴﻠﻢ ﺑﺎﻟﺬﻣﻲ ﻋﻨﺪﻫﻢ‪،‬‬ ‫ﻷﺟﻞ ﺫﻟﻚ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺧﺼﺺ ﺍﻟﻌﻤﻮﻡ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺨﺼﺺ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﺰﻡ‬ ‫ﺃﻥ ﻳﻘﺪﺭ ﻓﻲ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎ ﻗﺪﺭ ﻓﻲ ﺍﻟﻤﻌﻄﻮﻑ‪ ،‬ﺇﺫ ﻻ ﻭﺟﻪ ﻳﻘﺘﻀﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‪ ١٨٠‬ا"‪ &47 a4MO‬ا‪ i‬إ‪ t d‬أ&اد ام‬ ‫ﺇﺫﺍ ﻭﺭﺩ ﻋﻤﻮﻡ‪ ،‬ﺛﻢ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﺿﻤﻴﺮ ﻳﻌﻮﺩ ﺇﻟﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﻌﺎﻡ‪،‬‬ ‫ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ﺑﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻻ ﻳﺨﺼﺼﻪ ﻫﻮ ﺍﻟﺬﻱ ﻋﺪﻟﻪ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٤٣/١‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ‪ ،‬ﺡ‪.١٤١٢ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٤/١‬ ‪.٣٤٥‬‬ ‫‪143‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫ﺍﻟﻤﺤﻘﻘﻮﻥ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺠﻤﻬﻮﺭ‬ ‫ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺠﻮﻳﻨﻲ‪ :‬ﺑﻞ ﻳﻘﺘﻀﻲ ﺗﺨﺼﻴﺺ ﻣﺎ ﻋﺎﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻮﻗﻒ‬ ‫ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪.‬‬ ‫ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ v u t s r q ﴿ :‬ﺇﻟﻰ ﻗﻮﻟﻪ‪½ ﴿ :‬‬ ‫¾ ¿ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٧ ،٢٣٦ :‬ﻓﺎﻟﻀﻤﻴﺮ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ¿ ¾ ½ ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٧ :‬ﻋﺎﺋﺪ ﺇﻟﻰ ﻣﻦ ﻳﻤﻠﻚ ﺍﻟﻌﻔﻮ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻫﻦ ﺍﻟﺒﺎﻟﻐﺎﺕ ﺍﻟﻌﺎﻗﻼﺕ‪ ،‬ﻓﻼ‬ ‫ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺴﺎﺀ ﻓﻲ ﺃﻭﻟﻬﺎ ﻣﻦ ﻳﻤﻠﻚ ﺍﻟﻌﻔﻮ ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻧﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪.‬‬ ‫ﻭﺿﺎﺑﻂ ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﺘﻌﻘﺐ ﺍﻟﻌﻤﻮﻡ ﺗﻘﻴﻴﺪ ﺑﺎﺳﺘﺜﻨﺎﺀ‪ ،‬ﺃﻭ ﺻﻔﺔ‪ ،‬ﺃﻭ ﺷﺮﻁ‪،‬‬ ‫ﻻ ﻳﺘﺄﺗﻰ ﺫﻟﻚ ﺍﻟﺘﻘﻴﻴﺪ ﺇﻻ ﻓﻲ ﺑﻌﺾ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﺫﻟﻚ ﺍﻟﻌﻤﻮﻡ ﻻ ﺟﻤﻴﻌﻪ‪ ،‬ﻓﻬﻞ‬ ‫ﻳﻘﺘﻀﻲ ﺗﺨﺼﻴﺺ ﺫﻟﻚ ﺍﻟﻌﻤﻮﻡ؟ ﺃﻱ‪ :‬ﻳﻜﺸﻒ ﻋﻦ ﻛﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻤﻮﻡ ﺫﻟﻚ‬ ‫ﺍﻟﻤﻘﻴﺪ ﻓﻘﻂ ﻻ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﻪ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‪.‬‬ ‫ﻭﺣﺠﺘﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺘﺨﺼﻴﺺ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺗﻨﺎﻑ ﺃﻭ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪ ،‬ﻭﻻ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﻤﺬﻛﻮﺭﺓ‬ ‫ﻭﺑﻴﻦ ﺍﻟﺘﻘﻴﻴﺪ ﻟﺒﻌﺾ ﻣﺪﻟﻮﻟﻬﺎ؛ ﻟﺠﻮﺍﺯ ﺃﻥ ﻳﺨﺘﺺ ﺑﻌﺾ ﻣﺪﻟﻮﻝ ﺍﻟﻌﻤﻮﻡ ﺑﺤﻜﻢ‬ ‫ﻳﺨﺼﻪ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﺗﻨﺎﻓﻲ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ١٨١‬ا"‪ ;\ a4MO‬ام إذا أ‪ t! IC‬أ&اد ام‬ ‫ﻻ ﻳﺨﺼﺺ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﺫﻛﺮ ﺣﻜﻤﻪ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻳﻌﻨﻲ ﺃﻧﻪ ﺇﺫﺍ ﺿﻢ ﺣﻜﻢ‬ ‫ﻣﺬﻛﻮﺭﺍ ﻟﺒﻌﺾ ﺫﻟﻚ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺫﻛﺮ‬ ‫‬‫ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺛﻢ ﺃﺗﻰ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻌﻤﻮﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺫﻛﺮ ﺣﻜﻢ ﻟﺠﻤﻠﺔ‬ ‫‬‫ﺍﻟﺤﻜﻢ ﻟﺒﻌﺾ ﺫﻟﻚ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٧/١‬ ‪.٣٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪144‬‬ ‫ﻻ ﻳﺨﺼﺼﻪ ﺫﻛﺮﻩ ﻟﺒﻌﻀﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺨﺺ ﺍﻟﻌﻤﻮﻡ ﺫﻛﺮ ﺣﻜﻤﻪ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩﻩ‪،‬‬ ‫ﻫﺬﺍ ﻗﻮﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﺑﻞ ﻳﺨﺼﺼﻪ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Z Y ﴿ :‬‬ ‫[ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤١ :‬ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﻲ ﻟﻢ ﻳﺴﻢ ﻟﻬﺎ ﻭﻟﻢ ﺗﻤﺲ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫ﻓﻲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ﴿ :‬ﮯ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٦ :‬ﻓﺎﻟﻀﻤﻴﺮ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻤﻄﻠﻘﺎﺕ‪ ،‬ﻭﺍﻟﻤﺘﻌﺔ‬ ‫ﺇﻧﻤﺎ ﻫﻲ ﻣﻔﺮﻭﺿﺔ ﻟﻠﺘﻲ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻬﺎ ﻣﻬﺮ‪ ،‬ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ‬ ‫ﻣﻔﺮﻭﺿﺔ ﻟﻠﺘﻲ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻬﺎ ﻭﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﺍﻟﻀﻤﻴﺮ ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﻤﻄﻠﻘﺎﺕ ﺟﻤﻠﺔ‬ ‫ﺍﻟﻤﻤﺴﻮﺳﺔ ﻭﺍﻟﻤﺴ ‪‬ﻤﻰ ﻟﻬﺎ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻰ ﺍﻟﻀﻤﻴﺮ ﻭﻫﻮ‬ ‫ﺍﻟﻤﺘﻌﺔ ﻳﺨﺘﺺ ﺑﺎﻟﺘﻲ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻬﺎ ﻭﻟﻢ ﺗﻤﺲ‪ .‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺬﻱ ﻋﺎﺩ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻀﻤﻴﺮ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﻇﺎﻫﺮﻩ‪ ،‬ﺑﻞ ﻳﺘﻨﺎﻭﻝ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻀﻤﻴﺮ‪ ،‬ﻭﺍﻟﻀﻤﻴﺮ ﺇﻧﻤﺎ ﺗﻨﺎﻭﻝ‬ ‫ﻣﺨﺼﺼﺎ ﻟﺬﻛﺮ ﺍﻟﺤﻜﻢ ﻟﺒﻌﻀﻪ‬ ‫‬‫ﻣﻦ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻬﺎ ﻭﻟﻢ ﺗﻤﺲ‪ ،‬ﻓﺼﺎﺭ ﻟﻔﻆ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﻨﻬﺎﺝ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﺑﺄﻥ ﺫﻛﺮ‬ ‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺁﺧﺮ ﺍﻟﺠﻤﻠﺔ ﻟﺒﻌﺾ ﻣﻦ ﻧﺴﺐ ﺇﻟﻴﻪ ﻓﻲ ﺃﻭﻟﻬﺎ ﻻ ﻳﻮﺟﺐ ﺗﺨﺼﻴﺺ‬ ‫ﻋﻤﻮﻡ ﺃﻭﻟﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻤﻮﻡ ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪ ،‬ﺇﺫ ﻻ ﻳﻤﺘﻨﻊ ﺗﻌﻠﻴﻖ ﺍﻟﺤﻜﻢ‬ ‫ﺗﺨﺼﻴﺼﺎ)‪.(١‬‬ ‫‬‫ﺗﺄﻛﻴﺪﺍ ﻻ‬ ‫‬‫ﺑﺎﻟﺠﻤﻠﺔ‪ ،‬ﺛﻢ ﻳﺬﻛﺮ ﻟﺒﻌﻀﻬﺎ‬ ‫‪ a4MO' ١٨٢‬ام ‪ !!5‬ا‪O‬ص‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﺑﻨﻔﺴﻪ ﻋﻦ ﺳﺒﺒﻪ ﻓﻼ ﻋﺒﺮﺓ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻫﻮ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻡ‬ ‫ﻣﻌﻨﻲ ﻗﻮﻟﻬﻢ‪ :‬ﻻ ﻋﺒﺮﺓ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ ﻣﻊ ﻋﻤﻮﻡ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻮﻡ ﻏﻴﺮ‬ ‫ﻭﺧﺼﻮﺻﺎ)‪.(٢‬‬ ‫‬‫ﻋﻤﻮﻣﺎ‬ ‫‬‫ﺟﺎﺭﻳﺎ ﻣﺠﺮﻱ ﺳﺒﺒﻪ‬ ‫‬‫ﻣﺴﺘﻘﻞ‪ ،‬ﺑﻨﻔﺴﻪ ﻋﻦ ﺳﺒﺒﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٠/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٣/١‬‬ ‫‪145‬‬‫ﺍﻟﺘﺨﺼﻴﺺ‬ ‫‪ ١٨٣‬ا"‪H aMO‬‬ ‫ﺗﺨﺼﻴﺼﺎ ﺃﻭﻟ ‪‬ﻴﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ‬ ‫‬‫ﻭﺍﻟﺴﻨ‪‬ﺔ‬ ‫‪‬‬‫ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﺍﻟﻌﻘﻞ ﻣﺨﺼﺺ ﻟﻠﻜﺘﺎﺏ‬ ‫ﺗﺨﺼﻴﺼﻪ ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻓﻬﻢ ﺍﻟﺘﺨﺼﻴﺺ ﻟﻠﺸﺮﻉ ﺑﺎﻟﻌﻘﻞ ﻳﺪﺭﻙ‬ ‫ﻣﻦ ﺃﻭﻝ ﻭﻫﻠﺔ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻃﻠﺐ ﻭﺷﺪﺓ ﺑﺤﺚ ﻛﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ‬ ‫ﺍﻟﻤﺨﺼﺼﺎﺕ ﺍﻟﺴﻤﻌﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ b a ` ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪] ﴾ õ ô ó ò ñ ﴿ .[٦٢ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ~ } | ﴿ ،[١٢٠ :‬ﮯ ¡ ﴾‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪] ﴾ l k ﴿ ،[٩٧ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٣ :‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻳﻤﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﺫﺍﺗﻪ‬ ‫ﺗﻌﺎﻟﻰ ﺗﺤﺖ ﻗﻮﻟﻪ‪] ﴾ cb a ` ﴿ :‬ﺍﻟﺰﻣﺮ‪ ،[٦٢ :‬ﻭﻳﺤﻴﻞ ﺃﻥ ﺗﺘﻌﻠﻖ ﺍﻟﻘﺪﺭﺓ‬ ‫ﺑﺬﺍﺗﻪ ‪ ، 8‬ﻭﻳﺨﺮﺝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺗﺤﺖ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﺤﺞ‬ ‫ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻷﻥ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻻ ﻗﺪﺭﺓ ﻟﻬﻤﺎ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻃﻠﺐ‬ ‫ﺍﻟﻔﻬﻢ ﻣﻤﻦ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻔﻬﻢ ﻣﺤﺎﻝ ‬ ‫ﻋﻘﻼ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡﻣﻨﻬﻢ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺑﻤﻨﻊ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻘﻞ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻜﺘﺎﺏ ﻓﻘﻂ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻣﺮﻳﻦ‪:‬‬ ‫‪‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻘﻞ ﻣﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﻣﺘﺄﺧﺮ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺗﺨﺼﻴﺺ ﺍﻟﻤﺘﺄﺧﺮ‬ ‫ﺑﺎﻟﻤﺘﻘﺪﻡ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺇﺧﺮﺍﺝ ﻣﺎ ﻳﻤﻜﻦ ﺩﺧﻮﻟﻪ ﺗﺤﺖ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺧﻼﻑ‬ ‫ﺍﻟﻤﻌﻘﻮﻝ ﻻ ﻳﻤﻜﻦ ﺩﺧﻮﻟﻪ ﺗﺤﺘﻪ)‪.(١‬‬ ‫‪ ١٨٤‬ا"‪T\ a4MO‬‬ ‫ﻣﺨﺼﺼﺎ‬ ‫‬‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺲ ﻳﻜﻮﻥ‬ ‫‪‬‬‫ﻣﺨﺼﺼﺎ ﻟﻠﻜﺘﺎﺏ‬ ‫‬‫ﺍﻟﻌﻘﻞ ﻳﻜﻮﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻘﺪ ﺧﺼﺺ ﺍﻟﺤﺲ ﺁﻳﺔ ﺑﻠﻘﻴﺲ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪" ! ﴿ :‬‬ ‫ﻟﻬﻤﺎ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٣/١‬ ‪.٣٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪146‬‬ ‫‪] ﴾ + * ) ( ' & % $ #‬ﺍﻟﻨﻤﻞ‪ ،[٢٣ :‬ﻭﺍﻟﺤﺲ‬ ‫ﻳﺪﺭﻙ ﺃﻧﻬﺎ ﻟﻢ ﺗﺆﺕ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﻻ ﻣﻦ ﺍﻟﻘﻤﺮ‬ ‫ﻭﻛﺬﻟﻚ ﺧﺼﺺ ﺍﻟﺤﺲ ﺁﻳﺔ ﺭﻳﺢ ﻋﺎﺩ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ n m l ﴿ :‬‬ ‫]ﺍﻷﺣﻘﺎﻑ‪ ،[٢٥ :‬ﻭﺍﻟﺤﺲ ﻳﺸﺎﻫﺪ ﺃﻧﻬﺎ ﻟﻢ ﺗﺪﻣﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ ﺍﻟﺠﺒﺎﻝ ﻭﻻ ﺍﻷﺭﺿﻴﻦ‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﺗﺨﺼﻴﺺ ﺍﻟﺤﺲ ﻟﻶﻳﺘﻴﻦ ﻫﻮ‪ :‬ﺃﻥ ﺣﺲ ﺍﻟﺒﺎﺻﺮﺓ ﻳﺮﻯ ﺃﻥ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺣﺎﻟﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻧﺤﻮﻫﻤﺎ ﻟﻢ ﺗﻌﻂ ﻣﻨﻬﺎ ﺑﻠﻘﻴﺲ‬ ‫ﺷﻴ ﺌﺎ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺘﺤﻘﻖ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻤﺨﺼﺺ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻌﻘﻞ‪،‬‬ ‫ﺗﻘﺮﻳﺒﺎ ﻟﻸﻓﻬﺎﻡ)‪.(١‬‬ ‫‬‫ﻭﺃﻥ ﺍﻟﺤﺲ ﻭﺍﺳﻄﺔ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻓﻨﺴﺐ ﺍﻟﺘﺨﺼﻴﺺ ﺇﻟﻴﻪ‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٥/١‬ ‪.٣٥٦‬‬ ‫‪147‬‬ ‫ا\; وا"‪ Q‬‬ ‫‪ $%&' ١٨٥‬ا\; وا"‪ Q‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻠﻔﻆ ﺑﺎﻋﺘﺒﺎﺭ ﻓﻬﻢ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺇﻟﻰ ﻣﺤﻜﻢ ﻭﺇﻟﻰ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻓﺄﻣﺎ‬ ‫ﺍﻟﻤﺤﻜﻢ ﻓﻬﻮ ﺍﻟﺬﻱ ﺍ ‪‬ﺗﻀﺢ ﺍﻟﻤﻌﻨﻰ ﻣﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﺗﻀﺎﺡ ﻗﻮ ‪‬ﻳﺎ ﺑﺤﻴﺚ‬ ‫‬ ‫ﺍﺣﺘﻤﺎﻻ‬‫ﻧﺼﺎ‪ ،‬ﺃﻭ ﻳﺤﺘﻤﻞ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ‪‬‬ ‫ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﻠﻔﻆ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ‪ ،‬‬ ‫ﻇﺎﻫﺮﺍ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬ ‫‬‫ﻭﻳﺴﻤﻰ‬ ‫ﻣﺮﺟﻮﺣﺎ‪ ،‬‬ ‫‬ ‫ﻭﺍﻟﺤﺎﺻﻞ‪ :‬ﺃﻥ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﻧﻮﻋﺎﻥ ﻟﻠﻤﺤﻜﻢ‪ ،‬ﻭﺍﻟﻤﺤﻜﻢ ﺟﻨﺲ ﻟﻬﻤﺎ‪،‬‬ ‫ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺇﺣﻜﺎﻡ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺣﻜﻤﺖ ﺍﻟﺒﻨﺎﺀ‪ :‬ﺇﺫﺍ ﺃﺗﻘﻨﺖ ﻭﺿﻌﻪ ﺑﺤﻴﺚ‬ ‫ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺨﻠﻞ‪ ،‬ﺳ ‪‬ﻤﻲ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺘﻀﺢ ﺍﻟﻤﻌﻨﻰ ﺑﺬﻟﻚ ﻟﺮﻓﻊ ﺍﺣﺘﻤﺎﻝ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﻮﺍﺿﺢ ﻣﻨﻪ)‪.(١‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻟﻤﺘﺸﺎﺑﻪ ﺣﺮﻭﻑ ﺍﻟﻤﻌﺠﻢ ﺍﻟﺘﻲ ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻫﻲ‬ ‫ﺳﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﻟﻤﺤﻜﻢ ﻣﺎ ﻓﻴﻪ ﺃﻣﺮ ﻭﻧﻬﻲ ﻭﺧﺒﺮ ﻭﺍﺳﺘﺨﺒﺎﺭ ﻭﺍﺳﺘﺪﻝ‬ ‫ﺑﻘﻮﻝ ﺍﷲ ‪r q p o n m l k j i h g ﴿ : 8‬‬ ‫‪ ~ } | { z y x w v u ts‬ﮯ ¡ ‪£¢‬‬ ‫‪¸ ¶ μ´ ³ ² ± ° ¯ ® ¬ « ª ©¨ § ¦ ¥ ¤‬‬ ‫‪] ﴾ » º ¹‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٨/١‬ ‪.٣٥٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪148‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﻦ ﺟﻌﻞ ﺍﻟﻤﺤﻜﻢ ﻟﻠﻨﺼﻮﺹ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ ، 8‬ﻭﻭﻗﻊ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺇﺛﺒﺎﺗﻬﺎ‪ ،‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻛﺎﻟﻤﻀﻤﺮﺍﺕ ﻓﻲ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ‪ ، 8‬ﻭﺍﻟﻤﻜﻨﻴﺎﺕ‪ ،‬ﻭﻛﻞ ﻛﻼﻡ ﻳﺤﺘﻤﻞ ﺍﻟﻮﺟﻮﻩ ﻓﻬﻮ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻓﻤﺮﺍﺩ ﻫﺆﻻﺀ‬ ‫ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻬﻮ‬ ‫ﺍﻟﻤﺤﻜﻢ‪.‬‬ ‫ﺧﺼﻮﺻﺎ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ‬ ‫‬‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‬ ‫ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺗﺪﺧﻞ ﺃﻭﺻﺎﻑ ﺍﻟﺒﺎﺭﻱ ‪ ، 4‬ﻭﺍﻷﺧﺒﺎﺭ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﺤﻜﻢ‪ ،‬ﻭﻛﻠﻪ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ < ❁ > ? ﴾ ]ﻳۤﺲ‪ ،[٢ ،١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪i h g f ed ﴿ :‬‬ ‫‪] ﴾ n m l k j‬ﻫﻮﺩ‪ ،[١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪< ; : 9 8 ﴿ :‬‬ ‫=>?@‪HGFEDCBA‬‬ ‫‪Z Y X W V U TS R Q P O N M LK J I‬‬ ‫[ ﴾ ]ﺍﻟﺰﻣﺮ‪.(١)[٢٣ :‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺤﻜﻢ‪ ،‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ؛‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻤﺎ ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪ :‬ﻫﻮ ﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪:‬‬ ‫ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺍﻟﻮﻋﺪ‪ ،‬ﻭﺍﻟﻮﻋﻴﺪ‪ .‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪ :‬ﺍﻟﻘﺼﺺ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ‪،‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻣﺜﻞ »ﺃﻟﻢ«‪» ،‬ﺃﻟﻤﺺ«‪ ،‬ﻭ»ﻛﻬﻴﻌﺺ«‪ ،‬ﻭ»ﺣﻢ‪ .‬ﻋﺴﻖ«‪،‬‬ ‫ﻭ»ﺣﻢ« ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﺘﻤﻞ ﺗﺄﻭﻳﻠﻴﻦ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺍﻟﻤﺤﻜﻢ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺗﺄﻭﻳﻠﻪ‬ ‫ﺗﻨﺰﻳﻠﻪ‪ ،‬ﺗﺠﺐ ﻓﻲ ﺍﻟﻘﻠﺐ ﻣﻌﺮﻓﺘﻪ ﻋﻨﺪ ﺳﻤﺎﻋﻪ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺃﻥ ﺍﻟﻤﺤﻜﻢ ﻣﺎ ﻛﺎﻥ ﺣﻜﻤﻪ ﻣﻌﻠﻘﺎ ﺑﻈﺎﻫﺮﻩ‪،‬‬ ‫ﻭﻻ ﻳﺤﺘﻤﻞ ﻭﺟﻬﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪. ❁ , + * ) ﴿ :‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٩٩/١‬‬ ‫‪149‬‬‫ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫‪] ﴾ 2 1 0 /‬ﺍﻹﺧﻼﺹ‪ .[٤ ،٣ :‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﻪ ﻓﻲ ﻇﺎﻫﺮ ﺗﻨﺰﻳﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﺟﻊ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻤﺤﻜﻢ‬ ‫ﺑﻪ‪ ،‬ﻭﻛﻘﻮﻟﻪ ﺟﻞ ﺫﻛﺮﻩ‪× Ö Õ Ô Ó Ò Ñ Ð Ï Î Í ﴿ :‬‬ ‫‪] ﴾ Ú Ù Ø‬ﺍﻟﺰﻣﺮ‪[٥٦ :‬؛ ﻭﻗﻮﻟﻪ‪﴾ ` _ ^ ] \ [ ﴿ :‬‬ ‫]ﺍﻟﻘﻤﺮ‪.(١)[١٤ :‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺑﺮﻛﺔ ﻓﻲ ﺟﺎﻣﻌﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻮ ﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻮ ﺍﻟﻘﺼﺺ‬ ‫ﻭﺍﻷﻣﺜﺎﻝ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻮ ﻗﻮﻟﻪ‪ :‬ﺃﻟﻢ‪ ،‬ﻭﺃﻟﻤﺺ‪ ،‬ﻭﻛﻬﻴﻌﺺ‪ ،‬ﻭﺣﻢ‪،‬‬ ‫ﻭﻣﺎ ﻳﺤﺘﻤﻞ ﺗﺄﻭﻳﻠﻴﻦ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻤﺤﻜﻢ ﻫﻮ ﺍﻟﺬﻱ ﺗﺄﻭﻳﻠﻪ ﺗﻨﺰﻳﻠﻪ ﺗﺠﺐ ﻓﻲ‬ ‫ﺍﻟﻘﻠﺐ ﻣﻌﺮﻓﺘﻪ ﻋﻨﺪ ﺳﻤﺎﻋﻪ‪ ،‬ﻭﺍﻟﻤﺤﻜﻢ‪ :‬ﻣﺎ ﻛﺎﻥ ﺣﻜﻤﻪ ﻣﻌﻠﻘﺎ ﺑﻈﺎﻫﺮﻩ‬ ‫ﻻ ﻳﺤﺘﻤﻞ ﻭﺟﻬﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻛﻘﻮﻟﻪ‪0 / . ❁ , + * ) ﴿ :‬‬ ‫]ﺍﻹﺧﻼﺹ‪ .[٤ ،٣ :‬ﻭﻗﻮﻟﻪ‪6 5 43 2 1 ﴿ :‬‬ ‫‪ ﴾2 1‬‬ ‫‪] ﴾ 7‬ﺍﻟﺸﻮﺭﻯ‪.(٢)[١١ :‬‬ ‫‪ ١٨٦‬ا&ا‪ Ai‬ا" '‪&M‬ف ا‪&~ƒ A &~e‬ه‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻘﺮﻳﻨﺔ‪ :‬ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﺼﺮﻑ ﺑﻪ ﺍﻟﻈﺎﻫﺮ ﻋﻦ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﻫﻲ‪ :‬ﺇﻣﺎ‬ ‫ﻋﻘﻠﻴﺔ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ > = < ﴿ :‬ﻃﻪ‪ ،[٣٩ :‬ﻓﺎﻟﻌﻴﻦ ﺣﻘﻴﻘﺔ ﻓﻲ‬ ‫ﺍﻟﺤﺎﺳﺔ‪ ،‬ﻟﻜﻦ ﻟﻤﺎ ﻣﻨﻊ ﺍﻟﻌﻘﻞ ﻣﻦ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﻴﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﻜﻤﻨﺎ ﺑﺄﻥ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻴﻦ ﻓﻲ ﺍﻵﻳﺔ ﻏﻴﺮ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﺇﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻌﻴﻦ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﺤﻔﻆ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺠﻮﺯ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩٧/١‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٥٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪150‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﺮﻳﻨﺔ ﻣﻘﺎﻟﻴﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ 3 2 1 ﴿ :‬‬ ‫]ﺍﻟﺸﻮﺭﻯ‪ ،[١١ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ ﻟﻶﻳﺎﺕ ﺍﻟﺘﻲ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺘﺠﺴﻴﻢ ﻋﻦ ﻇﺎﻫﺮﻫﺎ)‪.(١‬‬ ‫‪ ١٨٧‬ا"‪m‬و‪ H%‬ا&‪ h%‬وا"‪m‬و‪ H%‬ا!‪4‬‬ ‫ﻗﺮﻳﺒﺎ‪ ،‬ﻓﻴﻜﻔﻲ ﻓﻲ ﺻﺤﺘﻪ ﻭﻭﺟﻮﺏ ﻗﺒﻮﻟﻪ ﺃﺩﻧﻰ ﻣﺮﺟﺢ‪،‬‬ ‫ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ‬ ‫ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻠﻢ ﺃﻭ ﺑﺎﻟﺤﻔﻆ‪ ،‬ﻟﻜﻮﻧﻬﺎ ﻃﺮﻳﻘﺎ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻣﺠﺎﺯﻱ ﻗﺮﻳﺐ ﻟﻘﻮﺓ ﺍﻟﻌﻼﻗﺔ‪.‬‬ ‫ﺳﻮﻏﺖ ﺍﻟﺘﺠﻮﺯ ﺑﻪ‪،‬‬ ‫ﺑﻌﻴﺪﺍ‪ ،‬ﻭﺑﻌﺪﻩ ﺑﺤﺴﺐ ﻏﻤﻮﺽ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻲ ‪‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ‬ ‫ﻭﺑﺤﺴﺐ ﺿﻌﻒ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺘﻲ ﻷﺟﻠﻬﺎ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺇﻟﻰ‬ ‫ﻣﺮﺟﺢ ﺃﻗﻮﻯ ﻣﻤﺎ ﺗﺮﺟﺢ ﺑﻪ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﺳﻴﺄﺗﻲ ﻣﺜﺎﻝ ﺍﻟﺒﻌﻴﺪ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﺘﺠﺎﻭﺯﺍﺕ ﺍﻟﺪﺍﺋﺮﺓ ﻓﻲ ﺃﻟﺴﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻼ‬ ‫‬‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﻳﻘﺒﻞ ﺑﻞ ﻳﺮﺩ ﻋﻠﻰ ﻗﺎﺋﻠﻪ‪ ،‬ﻭﻳﻜﺬﺏ ﺑﺴﺒﺐ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﺗﺄﻭﻳﻼﺕ ﺍﻟﺒﺎﻃﻨﻴﺔ‬ ‫ ﺃﺧﺰﺍﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰﺛﻌﺒﺎﻥ ﻣﻮﺳﻰﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪﺑﺤﺠﺘﻪ‪ ،‬ﻭﻧﺒﻊ ﺍﻟﻤﺎﺀ‬ ‫ﻣﻦ ﺑﻴﻦ ﺍﻷﺻﺎﺑﻊ ﺑﻜﺜﺮﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﺄﻭﻳﻠﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪T S ﴿ :‬‬ ‫‪] ﴾ U‬ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻣﻬﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺗﺤﺮﻳﻢ ﻣﺨﺎﻟﻔﺘﻬﻢ ﻭﺍﻧﺘﻬﺎﻙ‬ ‫ﺗﻘﻮﻻﺗﻬﻢ ﻛﺜﻴﺮ‪.‬‬ ‫ﺣﺮﻣﻬﻢ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ‪‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﻌﻴﺪ‪ :‬ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ‬ ‫ﻧﻔﺴﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﺑﺎﻃﻞ«)‪ ،(٢‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺍﻟﺼﺒﻴﺔ‬ ‫ﻭﺍﻷﻣﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺻﺎﺭﻭﺍ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ؛ ﻷﻧﻬﺎ ﻣﺎﻟﻜﺔ‬ ‫ﻟﺒﻀﻌﻬﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻜﺎﻥ ﺗﺰﻭﻳﺠﻬﺎ ﻛﺒﻴﻊ ﺳﻠﻌﺘﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦١/١‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ‪ ،‬ﺡ‪.١١٠٢ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٦١/١‬ ‪.٣٦٣‬‬ ‫‪151‬‬‫ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫‪ $%&' ١٨٨‬ا‪aI‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﺺ‪ ،‬ﻓﻤﺄﺧﻮﺫ ﻣﻦ‪ :‬ﻧﺼﺖ ﺍﻟﻈﺒﻴﺔ‪ :‬ﺇﺫﺍ ﺭﻓﻌﺖ ﺭﺃﺳﻬﺎ ﻭﺃﻇﻬﺮﺗﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ : 5‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻟﻐﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻨﻪ‬ ‫ﺷﺮ ﻋﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻨﺺ ﻋﻠﻰ ﻣﻄﻠﻖ ﺍﻟﻠﻔﻆ ﻻﺷﺘﻤﺎﻝ ﺍﻟﻤﻘﺎﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ‬ ‫ﺇﻳﻀﺎﺡ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﻷﻥ ﺃﻛﺜﺮﻫﻤﺎ‬ ‫ﻧﺼﻮﺹ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻤﻄﻠﻖ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﻹﺟﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﻗﺮﺏ)‪.(٤‬‬ ‫‪ $%&' ١٨٩‬ا‪&~e‬‬ ‫ﺃﻣﺎ ﺍﻟﻈﺎﻫﺮ ﻓﻬﻮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮ‬ ‫ﻣﻌﻨﺎﻩ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﻴﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﻧﻮﻉ‬ ‫ﻣﺸﺎﺑﻬﺔ)‪.(٥‬‬ ‫ﻭﺣﺪ ﺍﻟﻈﺎﻫﺮ‪ :‬ﻣﺎ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ ﻭﺍﻟﺒﺎﻃﻦ ﺑﺨﻼﻓﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﻟﻪ ﺗﺄﻭﻳﻼﻥ ﺃﺣﺪﻫﻤﺎ ﺃﻇﻬﺮ ﻣﻦ ﺍﻵﺧﺮ)‪.(٦‬‬ ‫‪ ١٩٠‬ا‪ &~e‬وا!‪ A‬أ‪ @%‬أو‪ d‬ﻻ‪"C‬ل‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﺃﻳﻬﻤﺎ ﺃﻭﻟﻰ ﺑﺎﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﺍﻟﻈﺎﻫﺮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﻓﺬﻫﺒﺖ ﺇﻟﻰ ﺗﻐﻠﻴﺐ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻦ ﻣﺎ ﻟﻢ ‬ ‫ﻳﺄﺕ ﺷﺮﻉ ﺃﻭ ﻋﻘﻞ ﻳﻤﻨﻊ ﻣﻨﻪ‪،‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٩/١‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٩/١‬‬ ‫)‪ (٦‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٠١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪152‬‬ ‫ﻭﺃﻣﺎ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﺍﺑﻨﻪ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻤﺎ ﻣﻦ ﺃﻫﻞ ﻓﺎﺭﺱ ﻓﻐﻠﺒﻮﺍ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺎﻃﻦ ﻭﻋﻠﻰ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻣﺜﻞ ﺍﻟﻔﺤﻮ ﻭﺍﻟﻠﺤﻦ ﻭﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ﻭﻣﻌﻨﻰ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻓﻬﻮ ﺍﻷﺻﻞ ﻋﻨﺪﻫﻢ ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺧﻼﻓﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺒﺎﻃﻦ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻈﺎﻫﺮ)‪.(١‬‬ ‫‪ ١٩١‬ا‪ &~e‬وا!‪ A A‬اﻷل‬ ‫ﺃﻓﻌﺎﻝ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ ،‬ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،‬ﺃﻣﺎ ﺍﻟﻈﺎﻫﺮ ﻓﻜﺎﻟﺤﺮﻛﺎﺕ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﻦ ﻓﻜﺎﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ‪.‬‬ ‫ﻭﺗﻨﻘﺴﻢ ﺃﻓﻌﺎﻟﻪ ﻛﻠﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻗﺴﻢ ﺍﺧﺘﻴﺎﺭﻱ ﻭﻗﺴﻢ ﺿﺮﻭﺭﻱ ﻭﻗﺴﻢ‬ ‫ﻛﺮﺍﻫﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻓﻤﺎ ﺍﺧﺘﺎﺭﻩ ﻫﻮ ﻣﺎ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ ﻛﻘﻮﻝ‬ ‫ﺍﷲ ‪] ﴾ J I H G F E ﴿ : 8‬ﺍﻟﻄﻮﺭ‪ ،[١٩ :‬ﻭﺍﻟﺒﺎﻃﻦ ﻣﺎ ﻟﻢ ﻳﺴﺒﻖ‬ ‫ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ ﻛﻘﻮﻝ ﺍﷲ ‪] ﴾ ¿ ¾ ½ ¼ » ﴿ : 8‬ﺍﻟﻔﺠﺮ‪.(٢)[٢٢ :‬‬ ‫‪ ١٩٢‬أ>‪5‬م ا‪&~e‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪،‬‬ ‫‬‫ﻭﺧﺎﺻﺎ‪ ،‬ﻓﺎﻟﻌﺎﻡ ﻣﺎ ﻋ ‪‬ﻢ ﺷﻴﺌﻴﻦ‬ ‫‪‬‬‫ﺍﻟﻈﺎﻫﺮ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻋﺎ ‪‬ﻣﺎ‪،‬‬ ‫ﻭﺍﻟﺨﺎﺹ ﺇﺧﺮﺍﺝ ﺑﻌﺾ ﻣﺎ ﺭﺳﻤﻪ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﻟﺤﻜﻢ ﺍﻟﻌﺎﻡ ﻛﻘﻮﻝ ﺍﷲ ‪Î ﴿ : 8‬‬ ‫‪] ﴾ Ñ Ð Ï‬ﺍﻟﺒﻘﺮﺓ‪.(٣)[٢٩ :‬‬ ‫‪ ;< ١٩٣‬ا‪aI‬‬ ‫ﺣﻜﻢ ﺍﻟﻨﺺ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﺍﻟﻤﺘﻜﻠﻢ ﺃﺭﺍﺩ ﻣﻨﻪ ﻣﺪﻟﻮﻟﻪ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ‬ ‫ﻟﻔﻈﻪ‪ ،‬ﻓﻴﻨﺒﻨﻲ ﻋﻠﻰ ﺫﻟﻚ ﻭﺟﻮﺏ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻭﺗﻔﺴﻴﻖ ﻣﻦ ﺧﺎﻟﻔﻪ‪ ،‬ﻷﻧﻪ ﺭﺍﻓﻊ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٠١/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٣٣/١‬ ‪.٣٤‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣٤/١‬‬ ‫‪153‬‬‫ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫ﻟﻤﺎﺩﺓ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻗﺎﻃﻊ ﻟﻤﺤﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻣﻌﻪ ﻗﻮﻝ ﺑﻘﻴﺎﺱ‪،‬‬ ‫ﻭﻻ ﺗﺸﺒﺚ ﺑﻈﻨﻲ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﺤﺘﻤﻞ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺩﻝ‬ ‫ﻋﻠﻴﻪ ﻟﻔﻈﻪ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺍﺣﺘﻤﻞ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﺈﻥ ﻣﺮﺍﺩ ﺍﻟﻤﺘﻜﻠﻢ ﻫﻮ ﻣﺎ ﻇﻬﺮ ﻣﻦ‬ ‫ﻧﺼﺎ‪ ،‬ﻓﻴﺆﺧﺬ ﺑﺬﻟﻚ‬ ‫ﻇﺎﻫﺮﺍ ﻻ ‪‬‬ ‫‬‫ﺍﻟﻠﻔﻆ ﺣﺎﻝ ﺇﻃﻼﻗﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ‬ ‫ﺍﻟﻈﺎﻫﺮﻋﻠﻰ ﺃﻧﻪ ﻣﺮﺍﺩ ﺍﻟﻤﺘﻜﻠﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻭﺍﺿﺢ ﻳﻌﻠﻢ ﺑﻪ‬ ‫ﺍﻟﻤﺴ ‪‬ﻤﻰ ﻋﻨﺪﻫﻢ‬ ‫ﺃﻥ ﻣﺮﺍﺩ ﺍﻟﻤﺘﻜﻠﻢ ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻘﺎﺑﻞ ﻟﻠﻈﺎﻫﺮ‪ ،‬ﻭﻫﻮ ‬ ‫ﺑﺎﻟﺒﺎﻃﻦ)‪.(١‬‬ ‫‪ $%&' ١٩٤‬ا"‪m‬و‪H%‬‬ ‫»ﺃﻭﻝ« ﻭﺃﺻﻠﻪ ﻣﻦ »ﺁﻝ« ﻳﺆﻭﻝ‪ :‬ﺇﺫﺍ ﺭﺟﻊ‪ ،‬ﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻓﻲ ﺍﻟﻠﻐﺔ ﻣﺼﺪﺭ ‪‬‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻓﻬﻮ‪ :‬ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﺇﻟﻰ ﻣﺠﺎﺯﻩ‬ ‫ﻟﻘﺮﻳﻨﺔ ﺍﻗﺘﻀﺖ ﺫﻟﻚ ﺍﻟﺼﺮﻑ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﺷﺒﻪ ﺑﺎﻟﻠﻐﻮﻱ‪ ،‬ﻛﺄﻧﻪ ﺭﺩ ﺍﻟﻠﻔﻆ ﻣﻦ ﺫﻫﺎﺑﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺼﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻣﻮﺿﻮ ﻋﺎ ﻓﻲ ﺷﻲﺀ‪،‬‬ ‫ﻓﻴﺼﺮﻑ ﻋﻨﻪ ﻓﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻳﺸﻤﻞ ﺫﻟﻚ ﺍﻟﻤﻔﺮﺩ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ‬ ‫ﻣﺎ ﻭﺿﻊ ﻟﻪ ﻛﺎﻷﺳﺪ ﻓﻲ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻭﻛﺎﻟﻤﻄﻠﻖ ﻓﻲ ﺍﻟﻤﻘﻴﺪ ﻭﺍﻟﻌﺎﻡ ﺇﺫﺍ ﻗﺼﺮ ﻋﻠﻰ‬ ‫ﺃﻓﺮﺍﺩﻩ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻣﻦ ﻣﻔﺮﺩ ﻭﻏﻴﺮﻩ ﻓﻴﻤﺎ ﻭﺿﻊ ﻟﻪ ﻫﻮ ﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫ﻭﺻﺮﻓﻪ ﺇﻟﻰ ﻏﻴﺮﻩ ﻫﻮ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻘﺮﻳﻨﺔ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﺼﺮﻑ ﺑﻪ‬ ‫ﺍﻟﻈﺎﻫﺮ ﻋﻦ ﻇﺎﻫﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٠/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪154‬‬ ‫‪ ١٩٥‬ا"‪ Q‬‬ ‫ﺍﻟﻤﺘﺸﺎﺑﻪ‪ :‬ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟﻠﻔﻆ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﻟﻤﻌﻨﻰ ﻭﺧﻔﺎﺋﻪ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻭﻋﺮﻑ ﺑﺄﻧﻪ ﻣﺎ ﺍﺧﺘﻔﻰ ﻣﻌﻨﺎﻩ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺍﻟﺨﻔﺎﺀ‬ ‫ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻹﺟﻤﺎﻝ ﻓﻲ ﻟﻔﻈﻪ ﻛﺎﻟﻘﺮﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ ﻫﻞ‬ ‫ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺍﻟﻄﻬﺮ ﺃﻭ ﺍﻟﺤﻴﺾ؟ ﻭﺇﻣﺎ ﻷﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﺗﺸﺒﻴﻪ ﺍﻟﺒﺎﺭﻱ ﺑﺨﻠﻘﻪﺗﻌﺎﻟﻰ‬ ‫ﺭﺑﻨﺎ ﻋﻦ ﺫﻟﻚﻭﺫﻟﻚ ﻛﺂﻳﺔ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻓﺎﻟﻤﺘﺸﺎﺑﻪ ﺣﻴﻨﺌﺬ ﻣﺠﻤﻞ ﻭﻏﻴﺮ ﻣﺠﻤﻞ‪.‬‬ ‫ﻓﺄﻣﺎ ﻏﻴﺮ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻓﺤﻜﻤﻪ ﺃﻥ ﻳﺮﺩ ﺇﻟﻰ‬ ‫ﺍﻟﻤﺤﻜﻢ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ‪] ﴾ q p o n m l‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٧ :‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺄﻡ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺃﺻﻠﻪ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺳﺎﺋﺮﻩ‪ ،‬ﻓﺎﻟﻤﺤﻜﻢ ﺃﺻﻞ‬ ‫ﻟﺴﺎﺋﺮ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺠﻤﻞ ﻓﺤﻜﻤﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺇﻻ‬ ‫ﺑﺪﻟﻴﻞ ﻳﻈﻬﺮ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ)‪.(١‬‬ ‫‪ ١٩٦‬ا\;‪ A .‬و‪N‬د ا"‪ Q‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ ﺧﻠﻖ ﻋﺒﺎﺩﻩ ﻟﻴﻤﺘﺤﻨﻬﻢ ﻓﻴﺜﻴﺒﻬﻢ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺟﻞ ﻭﺗﻌﺎﻟﻰ‪q p o n ml k j ih g f ﴿ :‬‬ ‫‪~ } | { z yx w v u t s r‬‬ ‫ﮯ ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﻳﻮﻧﺲ‪ ،[٤ :‬ﻓﻌﺮﺿﻬﻢ ﺑﺨﻠﻘﻪ ﺇﻳﺎﻫﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻨﺎﺯﻝ ﻭﺃﺷﺮﻓﻬﺎ ﻭﻫﻮ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ ﻓﻲ ﺃﻧﻪ ﺃﺷﺮﻑ‬ ‫ﻣﻦ ﺍﻟﺘﻔﻀﻞ‪ .‬ﻭﺍﷲ ﺟﻞ ﻭﺗﻌﺎﻟﻰ ﺟﻮﺍﺩ ﻛﺮﻳﻢ‪ ،‬ﻻ ﻳﻘﺘﺼﺮ ﻟﻌﺒﺎﺩﻩ ﻋﻠﻰ ﻣﺎ ﻏﻴﺮﻩ ﺃﻋﻠﻰ‬ ‫ﻣﺤﻜﻤﺎ ﻻ ﻳﺤﺘﻤﻞ‬ ‫‬‫ﻭﺻﻮﺍﺑﺎ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‬ ‫‬‫ﻭﺃﺷﺮﻑ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺣﻜﻤﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٦/١‬‬ ‫‪155‬‬‫ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻭﻻ ﻳﻤﻜﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻟﺴﻘﻄﺖ ﺍﻟﻤﺠﻨﺔ ﻓﻴﻪ ﻭﺗﺒﻠ‪‬ﺪﺕ ﺍﻟﻌﻘﻮﻝ ﻭﺑﻄﻞ‬ ‫ﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺴﺒﻖ ﺇﻟﻰ ﺍﻟﻔﻀﻞ ﻭﺍﺳﺘﻮﺕ ﻣﻨﺎﺯﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﷲ ﻳﺘﻌﺎﻟﻰ‬ ‫ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻫﺬﺍ ﺳﺒﻴﻠﻪ‪ ،‬ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺣﻜﻤﺘﻪ ﻭﺭﺣﻤﺘﻪ ﻣﺎ ﺻﻨﻊ ﻭﻗﺪﺭ ﻓﻴﻪ‪ ،‬ﺇﺫ‬ ‫ﻣﺘﺸﺎﺑﻬﺎ ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ‬ ‫‬‫ﻣﺤﻜﻤﺎ ﻟﻴﻜﻮﻥ ‬ ‫ﺃﺻﻼ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻭﺑﻌﻀﻪ‬‫‬‫ﺟﻌﻞ ﺑﻌﻀﻪ‬ ‫ﺍﻻﺳﺘﺨﺮﺍﺝ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺭﺩﻩ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﻭﺇﻋﻤﺎﻝ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻟﻴﺴﺘﺤﻖ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻮﺽ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٥٦/١‬ ‪.٥٧‬‬ ‫‪156‬‬ ‫ا ‪H‬‬ ‫‪ $%&' ١٩٧‬ا ‪H‬‬ ‫ﺍﻟﻤﺠﻤﻞ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﺗﺘﻀﺢ ﺩﻻﻟﺘﻪ‪ ،‬ﻭﻟﺨﻔﺎﺀ ﺩﻻﻟﺘﻪ ﺃﺳﺒﺎﺏ)‪.(١‬‬ ‫ﻓﺎﻟﻤﺠﻤﻞ ﻣﺎ ﻻ ﻳﻔﻬﻢ ﺑﻪ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻟﻔﻈﻪ ﻭﻳﻔﺘﻘﺮ ﻓﻲ ﺑﻴﺎﻧﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‬ ‫ﻛﻘﻮﻟﻪ ‪° ¯ ® ¬« ª ©¨ § ¦ ¥ ﴿ : 8‬‬ ‫‪] ﴾ ±‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤١ :‬ﻓﺎﻟﺤﻖ ﻣﺠﻬﻮﻝ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻨﺼﺎﺏ)‪.(٢‬‬ ‫‪ &48 ١٩٨‬ا\"‪H‬‬ ‫ﻏﻴﺮ ﺍﻟﻤﺤﺘﻤﻞ ﻫﻮ ﺍﻟﻨﺺ ﻭﻫﻮ ﻣﺎ ﺭﻓﻊ ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﺇﻟﻰ ﺃﻗﺼﻰ ﻏﺎﻳﺎﺗﻪ‬ ‫ﻛﻘﻮﻟﻪ ‪] ﴾ y x w v u t s ﴿ : 8‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥٥ :‬ﻭﻗﻮﻟﻪ‪J I H ﴿ :‬‬ ‫‪] ﴾ K‬ﺍﻟﻨﺴﺎﺀ‪.(٣)[١٧١ :‬‬ ‫‪ ١٩٩‬ا\"‪H‬‬ ‫ﻇﺎﻫﺮﺍ‪ ،‬ﻭﺑﺎﻃ ﻨﺎ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﻛﺎﻟﻔﺮﺍﺋﺾ)‪.(٤‬‬ ‫‬‫ﻭﺍﻟﻤﺤﺘﻤﻞ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٦٤/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣١/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣١/١‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣١/١‬‬ ‫‪157‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫‪;%  ٢٠٠‬ن ‪ 4‬اﻹ‪N‬ل‬ ‫ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺃﺷﻴﺎﺀ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻔﻌﻞ »ﻛﺼﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ«)‪ ،(١‬ﻓﺈﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻤﻌﻨﻰ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﺗﻌﻠﻢ‬‫ﻓﺮﺿﺎ‪ ،‬ﻭﺗﻜﻮﻥ ‬ ‫ﻧﻔﻼ‪ ،‬ﻭﺗﻜﻮﻥ ‬‫ﺍﻟﺼﻼﺓ ﺗﻜﻮﻥ ‬ ‫ﻣﻨﺒﻬﻤﺎ)‪.(٢‬‬ ‫‬‫‬ ‫ﻣﺠﻤﻼ‪ ،‬ﻭﻣﻌﻨﺎﻩ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﺃﺭﺍﺩﻫﺎ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻛﺎﻥ ﺍﻟﻠﻔﻆ‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﻔﺮﺩ‪ ،‬ﺇﻣﺎ ﺑﺎﻷﺻﺎﻟﺔ ﻛﺎﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﻣﻌﺎﻧﻴﻪ‬ ‫ﻭﺍﻟﻤﺘﻮﺍﻃﺊ ﺑﻴﻦ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﻛﺎﻟﻌﻴﻦ ﻟﻠﺒﺎﺻﺮﺓ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﺸﻤﺲ‬ ‫ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺠﻮﻥ ﻟﻸﺳﻮﺩ ﻭﺍﻷﺑﻴﺾ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﺸﻲﺀ‪ ،‬ﻭﻣﻮﺟﻮﺩ‪ ،‬ﻓﺈﻥ ﻟﻬﻤﺎ‬ ‫ﺃﻓﺮﺍ ﺩﺍ ﻛﺜﻴﺮﺓ‪.‬‬ ‫ﻭﺇﻣﺎ ﺑﺎﻹﻋﻼﻝ ﻛﻤﺨﺘﺎﺭ ﻭﻣﻨﻘﺎﺩ ﻭﻣﺤﺘﺎﺝ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻭﻧﺤﻮﻫﺎ‬ ‫ﺇﻧﻤﺎ ﺻﺎﺭﺕ ﻣﺠﻤﻠﺔ ﺑﻴﻦ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻤﻔﻌﻮﻝ ﺑﺴﺒﺐ ﺍﻹﻋﻼﻝ ﺍﻟﺬﻱ ﻓﻴﻬﺎ)‪.(٣‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺮﻛﺐ ﺇﺫﺍ ﺍﺭﺗﺒﻚ ﻣﻌﻨﺎﻩ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ‬ ‫ﻣﻨﻪ ﺑﺴﺒﺐ ﺗﺮﻛﻴﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ Á À ¿ ¾ ½ ﴿ :‬‬ ‫‪Ò Ñ ÐÏ Î Í Ì ËÊ É È Ç ÆÅ Ä Ã‬‬ ‫‪] ﴾ Õ Ô Ó‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٧ :‬ﻓﺈﻧﻪ ﻣﺘﺮﺩﺩ ﺑﻴﻦ ﺯﻳﺎﺩﺓ ﺍﻟﻤﻬﺮ ﻭﺇﺳﻘﺎﻃﻪ‪ ،‬ﻓﺈﻥ ﺃﺭﻳﺪ‬ ‫ﺑﺎﻟﺬﻱ ﻓﻲ ﻳﺪﻩ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺰﻭﺝ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻔﻮ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺷﻬﺪ ﺷﺎﻫﺪ ﺃﻭ ﺷﻬﻮﺩ ﺑﺸﻲﺀ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﺎ ﻋﻠﻤﻨﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻳﺤﻜﻢ ﺑﻘﻮﻝ ﻣﻦ ﺷﻬﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﻤﻴﺪﻱ‪ :‬ﻫﺬﺍ ﻛﻤﺎ ﺃﺧﺒﺮ ﺑﻼﻝ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺻﻠﻰ ﻓﻲ‬ ‫ﺍﻟﻜﻌﺒﺔ ﻭﻗﺎﻝ ﺍﻟﻔﻀﻞ‪ :‬ﻟﻢ ﻳﺼ ‪‬ﻞ ﻓﺄﺧﺬ ﺍﻟﻨﺎﺱ ﺑﺸﻬﺎﺩﺓ ﺑﻼﻝ‪ ،‬ﻛﺬﻟﻚ ﺇﻥ ﺷﻬﺪ ﺷﺎﻫﺪﺍﻥ ﺃﻥ ﻟﻔﻼﻥ‬ ‫ﻋﻠﻰ ﻓﻼﻥ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺷﻬﺪ ﺁﺧﺮﺍﻥ ﺑﺄﻟﻒ ﻭﺧﻤﺴﻤﺎﺋﺔ ﻳﻘﻀﻰ ﺑﺎﻟﺰﻳﺎﺩﺓ‪ ،‬ﻫﻜﺬﺍ ﺑﻐﻴﺮ ﺇﺳﻨﺎﺩ‪،‬‬ ‫ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﻤﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺡ‪.٦٣٧١ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٦٨/١‬ ‪.٣٦٩‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٨/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪158‬‬ ‫ﺍﻟﻤﻬﺮ‪ ،‬ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻮﻟﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻔﻮ ﺇﺳﻘﺎﻁ ﻣﺎ ﻭﺟﺐ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻭﺍﻟﻤﻌﻨﻴﺎﻥ ﻣﺤﺘﻤﻼﻥ ﻭﺑﺴﺒﺐ ﺍﻟﺘﺮﻛﻴﺐ ﻓﻲ ﺍﻵﻳﺔ ﺣﺼﻞ ﺍﻹﺟﻤﺎﻝ)‪.(١‬‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺠﺎﺯﺍﺕ ﺇﺫﺍ ‪‬‬ ‫ﺗﻌﺬﺭﺕ ﺣﻘﻴﻘﺘﻬﺎ ﺃﻭ ﻫﺠﺮﺕ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﻤﻜﻦ ﺇﺭﺍﺩﺓ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻠﻔﻆ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻴﻘﺔ ﻣﻬﺠﻮﺭﺓ ﻟﻢ ﻳﺠﺮ ﻟﻬﺎ ﺫﻛﺮ‬ ‫ﻓﻲ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ﺑﻴﻦ ﺍﻟﻤﺘﺨﺎﻃﺒﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﻟﺬﻟﻚ ﺍﻟﻠﻔﻆ ﺑﻌﺪ ﺗﻌﺬﺭ ﺇﺭﺍﺩﺓ ﺣﻘﻴﻘﺘﻪ‬ ‫ﺃﻭ ﺑﻌﺪ ﻫﺠﺮﺍﻧﻬﺎ ﺍﺳﺘﻌﻤﺎﻻﺕ ﻣﺠﺎﺯﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺷﻲﺀ ﻣﻨﻬﺎ ﺩﻭﻥ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻠﻔﻆ ﻳﻜﻮﻥ ﻣﺘﺮﺩ ﺩﺍ ﺑﻴﻦ ﺗﻠﻚ ﺍﻟﻤﺠﺎﺯﺍﺕ ﻟﺼﻼﺣﻴﺘﻪ ﻟﻬﺎ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﻟﻌﺪﻡ ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺇﺭﺍﺩﺓ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻨﺎﻟﻚ ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺍﻟﻠﻔﻆ ﺑﻴﻦ‬ ‫ﻣﺠﺎﺯﺍﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Æ Å Ä Ã Â Á ﴿ :‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪.(٢)[٦٤ :‬‬ ‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﻣﺮﺟﻊ ﺍﻟﻀﻤﻴﺮ ﻛﻤﺎ ﺇﺫﺍ ﺫﻛﺮ ﺍﺳﻤﺎﻥ‪ ،‬ﺛﻢ ﺗﻌﻘﺐ‬ ‫ﺑﻀﻤﻴﺮ ﻳﺼﻠﺢ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺻﻼﺣﻴﺔ ﻋﻮﺩﻩ‬ ‫ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻣﺜﻼﺇﺟﻤﺎﻝ‪.‬‬ ‫ﻭﻣﺜﻞ ﺑﻌﻀﻬﻢ ﻟﻠﻤﻘﺎﻡ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪q p o n m l k j i ﴿ :‬‬ ‫‪~}|{zyxwvutsr‬‬ ‫ﮯ ¡ ‪± ° ¯ ® ¬ « ª © ¨ §¦ ¥ ¤ £ ¢‬‬ ‫‪] ﴾ ²‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤٥ :‬ﻷﻥ ﺍﻟﻀﻤﻴﺮ ﻓﻲ ﴿ ~ ﮯ ﴾ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ‬ ‫‬‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ ﺍﻟﻤﻀﺎﻑ ﻣﻦ ﻗﻮﻟﻪ‪ ،﴾ } | ﴿ :‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‬ ‫ﺍﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٨/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٩/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٧٠/١‬‬ ‫‪159‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫ﻇﻬﻮﺭﺍ ﻭﺧﻔﺎﺀ‪:‬‬ ‫‬‫ﻭﻣﻦ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﻠﻔﻆ ﺑﺎﻋﺘﺒﺎﺭ ﻓﻬﻢ ﺍﻟﻤﻌﻨﻰ ﻣﻨﻪ‬ ‫»ﺍﻟﻤﺠﻤﻞ«‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﻧﻮ ﻋﺎ ﻣﻨﻪ ﻭﻫﻮ‪ :‬ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﻣﺮﺟﻊ ﺍﻟﻀﻤﻴﺮ‪:‬‬ ‫ﻭﺃﻭﺿﺢ ﻣﺜﺎﻝ ﻳﺬﻛﺮﻩ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } | { ﴿ :‬ﮯ ﴾‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺨﻨﺰﻳﺮ ﻛﻠﻪ ﺃﻧﻪ ﺭﺟﺲ‪،‬‬ ‫ﻭﺍﻟﻬﺎﺀ ﺭﺍﺟﻌﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﺣﺮﺍﻡ ﻛﻠﻪ ﺷﻌﺮ ﻭﻛﻞ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻨﺘﻔﻊ‬ ‫ﻣﻨﻪ ﺑﻌﻈﻢ ﻭﻻ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻹﺟﻤﺎﻝ‪ :‬ﺃﻥ ﺍﻟﻀﻤﻴﺮ ﻓﻲ »ﺇﻧﻪ« ﻓﻲ ﻋﻮﺩﻩ ﻣﺘﺮﺩﺩ ﺑﻴﻦ ﻟﻔﻆ »ﻟﺤﻢ«‬ ‫ﻭﻟﻔﻆ »ﺧﻨﺰﻳﺮ«‪ ،‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺗﺮﺩﺩ ﺍﻟﺤﻜﻢ ﺑﻴﻦ ﺍﻟﺤﺮﻣﺔ ﻓﻲ ﺃﻛﻞ ﻟﺤﻢ‬ ‫ﺍﻟﺨﻨﺰﻳﺮ ﻓﻘﻂ ﻭﺑﻴﻦ ﺣﺮﻣﺔ ﻋﻴﻦ ﺍﻟﺨﻨﺰﻳﺮ ﻛﻠﻴﺔ)‪.(١‬‬ ‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﻣﺮﺟﻊ ﺍﻟﻨﻌﺖ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺬﻛﺮ ﺍﺳﻤﺎﻥ‬ ‫ﻣﺜﻼﺛﻢ‬ ‫ﻳﺆﺗﻰ ﻣﻦ ﺑﻌﺪﻫﻤﺎ ﺑﻨﻌﺖ ﻳﺼﻠﺢ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻧﺤﻮ‪ :‬ﻣﺮﺭﺕ ﺑﻐﻼﻡ ﺯﻳﺪ‬ ‫ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ »ﺍﻟﻔﺎﺿﻞ« ﻧﻌ ﺘﺎ ﻟﻐﻼﻡ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﻌ ﺘﺎ ﻟﺰﻳﺪ)‪.(٢‬‬ ‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﻣﺨﺼﺺ ﻣﺠﻬﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻝ ﺑﺴﺒﺐ‬ ‫ﺟﻬﺎﻟﺔ ﺍﻟﻤﺨﺼﺺ‪ ،‬ﻓﻤﺜﺎﻟﻪ ﻓﻲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪[ Z ﴿ :‬‬ ‫\ ] ^_ ` ‪j i h g f e d c b a‬‬ ‫‪] ﴾ r q p o n ml k‬ﺍﻟﻤﺎﺋﺪﺓ‪.(٣)[١ :‬‬ ‫ﻭﺛﺎﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺼﻔﺔ ﺍﻟﻤﺠﻬﻮﻟﺔ ﻧﺤﻮ‪% $ # " ﴿ :‬‬ ‫& ' ( ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٤ :‬ﻓﺎﻟﻤﺤﺼﻨﺎﺕ ﺻﻔﺔ ﺷﺎﻣﻠﺔ ﻟﺬﻭﺍﺕ ﺍﻷﺯﻭﺍﺝ ﻣﻦ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺗﺰﻭﻳﺞ ﺫﻭﺍﺕ ﺍﻷﺯﻭﺍﺝ ﺣﺮﺍﻡ‪ ،‬ﻛ ‪‬ﻦ ﻣﻤﻠﻮﻛﺎﺕ ﺃﻭ ﻏﻴﺮ ﻣﻤﻠﻮﻛﺎﺕ‪ ،‬ﻭﻓﻲ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٥٨/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٧١/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٧١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪160‬‬ ‫ﺍﻵﻳﺔ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﻤﻠﻮﻛﺎﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ( ' & % ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[٢٤ :‬‬ ‫ﻓﺒﻘﻲ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺍﻟﻠﻮﺍﺗﻲ ﺍﺳﺘﺜﻨﻲ ﻣﻨﻬﻦ ﺗﺤﻠﻴﻞ ﺍﻟﻤﻤﻠﻮﻛﺎﺕ)‪.(١‬‬ ‫ﻭﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ ﻭﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻫﻮ ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻨﺴﻖ ﻭﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ‬ ‫ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺴﻖ ﺍﻟﻌﻄﻒ ﺑﺎﻟﺤﺮﻑ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻹﺟﻤﺎﻝ ﻓﻴﻪ ﺧﻔﺎﺀ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻪ ﺣﺘﻰ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻋﻄﻒ ﺃﻭ ﻏﻴﺮ ﻋﻄﻒ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻻﺑﺘﺪﺍﺀ ﺍﺳﺘﺌﻨﺎﻑ‬ ‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻹﺟﻤﺎﻝ ﻓﻴﻪ ﺧﻔﺎﺀ ﺍﻟﻤﻌﻨﻰ ﻓﻴﻪ ﺣﺘﻰ ﻻ ﻳﺪﺭﻱ ﺃﻫﻮ ﻣﺴﺘﺄﻧﻒ‬ ‫ﺃﻡ ﻻ؛ ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻮﻗﻒ ﺍﻟﺴﻜﻮﺕ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻹﺟﻤﺎﻝ ﻓﻴﻪ ﺧﻔﺎﺀ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻋﻨﺪﻩ ﺣﺘﻰ ﻻ ﻳﺪﺭﻱ ﺃﻫﻮ ﻣﺤﻞ ﻟﻠﻮﻗﻒ ﺃﻡ ﻻ؟)‪.(٢‬‬ ‫وا‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫‪ ٢٠١‬و>ع اﻹ‪N‬ل  ا;"ب‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻤﻨﻪ ﻣﻦ‬ ‫‪‬‬‫ﺻﺤﺢ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻤﺠﻤﻞ ﻭﺍﻗﻊ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Å Ä Ã Â Á À ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪` ﴿ ،[٢٣٧ :‬‬ ‫‪] ﴾ g f e d c b a‬ﺍﻟﻤﺎﺋﺪﺓ‪﴾ ¨ § ¦ ¥ ﴿ ،[١ :‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[١٤١ :‬ﻟﺘﺮﺩﺩ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺑﻴﻦ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺰﻭﺝ‪ ،‬ﻭﻹﺑﻬﺎﻡ ﻣﺎ ﻳﺘﻠﻰ‬ ‫ﻋﻠﻴﻨﺎ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻟﺘﺮﺩﺩ ﺍﻟﺤﻖ ﺑﻴﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮﻫﺎ ﻓﻲ‬ ‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻗﻮﻟﻪ ﮊ‪» :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬ ‫ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ«)‪ ،(٣‬ﻓﺈﻥ ﺍﻟﺤﻖ ﻣﺠﻬﻮﻝ‬ ‫ﺍﻟﺠﻨﺲ ﻭﺍﻟﻘﺪﺭ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٧٢/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧٢/١‬ ‪.٣٧٣‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ )ﻓﺈﻥ ﺗﺎﺑﻮﺍ ﻭﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻓﺨﻠﻮﺍ‬ ‫ﺳﺒﻴﻠﻬﻢ(‪ ،‬ﺡ‪.٢٥ :‬‬ ‫‪161‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫ﻭﻧﻔﻰ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻭﻗﻮﻋﻪ ﻓﻴﻬﻤﺎ ﻣﺤﺘﺠ‪ ‬ﺎ؛ ﺑﺄﻧﻪ ﺇﻥ ﻭﻗﻊ ﻣﺒﻴ ﻨﺎ ﻓﺘﻄﻮﻳﻞ ﺑﻼ‬ ‫ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﻏﻴﺮ ﻣﺒﻴﻦ ﻓﺘﻜﻠﻴﻒ ﺑﻤﺎ ﻻ ﻳﻄﺎﻕ‪.‬‬ ‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻧﻪ ﻭﻗﻊ ﻣﺒﻴ ﻨﺎ ﻭﻏﻴﺮ ﻣﺒﻴﻦ‪ ،‬ﻭﻓﺎﺋﺪﺗﻪ‪ :‬ﺃﻣﺎ ﺑﺤﺴﺐ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺮﺑﻲ؛‬ ‫ﻓﻬﻲ ﺗﺸﻮﻳﻖ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺗﺸﻮﻗﻬﺎ ﺇﻟﻰ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻓﻴﺮﺩ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ﺫﻫﻦ ﺍﻟﺴﺎﻣﻊ ﺑﻌﺪ ﺍﻟﺘﻬﻴﺆ ﻟﻘﺒﻮﻟﻪ ﻭﺍﻟﺘﺸﻮﻕ ﻟﻮﺭﻭﺩﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ‬ ‫ﺃﺩﻋﻰ ﻟﻘﺒﻮﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺑﺤﺴﺐ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﺈﻥ ﺳﺎﻣﻌﻪ ﻳﺴﺘﻌﺪ ﻟﻼﻣﺘﺜﺎﻝ ﻋﻨﺪ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﺠﻤﻞ ﻟﻢ ﻳﻄﻠﺐ ﻣﻨﺎ ﺇﻻ ﺑﻌﺪ ﺑﻴﺎﻥ‬ ‫‬‫ﺍﻟﺒﻴﺎﻥ ﺇﺫﺍ ﺑﻴﻦ ﻓﻴﺆﺟﺮ‪،‬‬ ‫‬ ‫ﺗﻜﻠﻴﻔﺎ ﺑﻤﺎ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‬ ‫‪‬‬‫ﻣﻌﻨﺎﻩ ﻭﺯﻭﺍﻝ ﺇﺟﻤﺎﻟﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻭﻗﻮﻋﻪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻻ ﻳﻄﺎﻕ)‪.(١‬‬ ‫‪ ;< ٢٠٢‬ا ‪H‬‬ ‫ﺣﻜﻢ ﺍﻟﻤﺠﻤﻞ ﺇﺫﺍ ﻭﺭﺩ ﻓﻲ ﺧﻄﺎﺏ ﺍﻟﺸﺎﺭﻉ ﺃﻥ ﻧﻠﺘﻤﺲ ﻟﻪ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﺒ ‪‬ﻴﻦ‬ ‫ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻳﻈﻬﺮ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪﻧﺎ ﺍﻟﺒﻴﺎﻥ ﺣﻤﻠﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻭﻓﺴﺮﻧﺎﻩ ﺑﻪ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺒﻴﺎﻥ ﻫﺎﻫﻨﺎ‪ :‬ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻷﺧﺺ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺒ ‪‬ﻴﻦ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺨﻄﺎﺏ‬ ‫ﺍﻟﻤﺠﻤﻞ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﻭﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﺃﻗﻮﺍﻝ ﺷﺘﻰ ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﻟﺼﻴﺮﻓﻲ‪،‬‬ ‫ﺍﻟﺒﻴﺎﻥ‪ :‬ﺇﺧﺮﺍﺝ ﺍﻟﺸﻲﺀ ﻣﻦ ﺣﻴﺰ ﺍﻹﺷﻜﺎﻝ ﺇﻟﻰ ﺣﻴﺰ ﺍﻟﺘﺠﻠﻲ ﻭﺍﻟﻮﺿﻮﺡ)‪.(٢‬‬ ‫‪ ٢٠٣‬ا"&‪ I †4N‬ا"رض‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺃﻳﻬﺎ ﺃﻗﻮﻯ‪،‬‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻝ ﺃﺑﻲ ﺑﻜﺮ‬ ‫ﺍﻟﺼﺪﻳﻖ ‪ ƒ‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻧﻮﺭﺙ ﻣﺎ ﺗﺮﻛﻨﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٨٣/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٨٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪162‬‬ ‫ﺻﺪﻗﺔ«)‪ (١‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻌﻤﻮﻡ ﺃﻭﻟﻰ ﺃﻻ ﺗﺮﻯ ﺇﻟﻰ ﻋﻤﺮ ﻛﻴﻒ ﺃﺑﻄﻞ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ‬ ‫ﺑﻨﺖ ﻗﻴﺲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﻧﺪﻉ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬ﺇﻟﻰ ﻗﻮﻝ ﺍﻣﺮﺃﺓ ﻻ ﻧﺪﺭﻱ ﺃﺻﺎﺑﺖ ﺃﻡ‬ ‫ﺃﺧﻄﺄﺕ‪ ،‬ﻓﺄﻭﺟﺐ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﻨﻰ ﻟﻠﻤﺒﺘﻮﺗﺔ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻌﻤﻮﻡ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﻫﻲ‬ ‫ﻃﺮﻕ ﻣﺴﺘﻌﻤﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻭﻣﺖ ﻏﻠﺒﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺣﻮﺍﻝ)‪.(٢‬‬ ‫‪ &4gm' ٢٠٤‬ا!‪4‬ن إ‪ d‬و>| ا\‪.N‬‬ ‫ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﻭﺭﻭﺩ ﺍﻟﻤﺠﻤﻞ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﻗﺖ‬ ‫ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ :‬ﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﻣﻨﺎ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﺐ ﻣﻨﺎ ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﻤﺠﻤﻞ ﺍﺣﺘﺠﻨﺎ ﺇﻟﻰ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﻤﺘﻨﻊ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﺑﻌﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‬ ‫‬ ‫ﺗﻜﻠﻴﻔﺎ ﺑﻤﺎ ﻻ ﻳﻄﺎﻕ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻞ ﺑﻤﺎ‬‫ﻗﻄﻌﺎ‪ ،‬ﻷﻥ ﻓﻲ ﺗﺄﺧﻴﺮﻩ ﻣﻊ ﻃﻠﺐ ﺍﻟﻌﻤﻞ‬‫‬ ‫ﻻ ﻳﻌﻠﻢ ﻛﻨﻬﻪ ﻭﻻ ﻛﻴﻔﻴﺘﻪ ﻣﺤﺎﻝ‪ ،‬ﻭﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﻤﺤﺎﻝ؛ ﺃﻱ‪:‬‬ ‫ﻟﻴﺲ ﻣﻦ ﺣﻜﻤﺘﻪ ﺗﻌﺎﻟﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻨﻊ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﻊ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻤﺎ‬ ‫ﻻ ﻳﻄﺎﻕ‪ ،‬ﻭﺃﻣﺎ ﺟﻮﺍﺯ ﺗﺄﺧﻴﺮﻩ ﻗﺒﻞ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻤﺮﺗﻀﻰ‬ ‫ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﺍﺑﻦ‬ ‫ﺍﻟﺤﺎﺟﺐ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﻭﺃﺑﻮ ﻋﻠﻲ ﻭﺃﺑﻮ ﻫﺎﺷﻢ ﻭﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﻟﺨﻄﺎﺏ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮﻩ ﻓﻲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﺩﻭﻥ ﺍﻷﺧﺒﺎﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ :‬ﺇﻥ ﺗﻘﺪﻡ ﺇﺷﻌﺎﺭ ﺑﺄﻧﻪ ﻣﺒﻴﻦ ﺟﺎﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺇﻻ ﺍﻣﺘﻨﻊ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﻓﺮﺽ ﺍﻟﺨﻤﺲ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻧﻮﺭﺙ ﻣﺎ ﺗﺮﻛﻨﺎﻩ ﺻﺪﻗﺔ‪ ،‬ﺡ‪.٣٠٩٣ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٠/١‬‬ ‫‪163‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﻫﻮ ﺟﻮﺍﺯ ﺍﻟﺘﺄﺧﻴﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Þ Ý Ü Û ﴿ :‬ﺍﻟﻘﻴﺎﻣﺔ‪ [١٩ :‬ﻭ»ﺛﻢ« ﻟﻠﺘﺮﺍﺧﻲ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ , + * ) ( ' ﴿ :‬ﺍﻷﻧﻔﺎﻝ‪ [٤١ :‬ﻓﺄﻋﻄﻰ ﺍﻟﻨﺒﻲ ﺑﻨﻲ‬ ‫ﺍﻟﻤﻄﻠﺐ ﻭﺑﻨﻲ ﻫﺎﺷﻢ‪ ،‬ﻭﻣﻨﻊ ﺑﻨﻲ ﻧﻮﻓﻞ ﻭﺑﻨﻲ ﺃﻣﻴﺔ‪ ،‬ﻓﺴﺌﻞ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺇﻧﺎ ﻭﺑﻨﻲ‬ ‫ﺍﻟﻤﻄﻠﺐ ﻟﻢ ﻧﻔﺘﺮﻕ ﻓﻲ ﺟﺎﻫﻠﻴﺔ ﻭﻻ ﺇﺳﻼﻡ«)‪.(١‬‬ ‫ﻭﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻨﺪ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺗﺄﺧﻴﺮﻩ ﻋﻨﺪ ﻭﻗﺖ ﻭﺭﻭﺩ ﺍﻟﺨﻄﺎﺏ ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ ﻭﺃﺑﻄﻠﻪ ﺁﺧﺮﻭﻥ‪ ،‬ﻓﻌﺎﻣﺔ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ ﻗﺪ ﺃﺟﺎﺯﻭﻩ ﻭﻣﻨﻌﺖ ﻣﻨﻪ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﻟﺸﺬﻭﺫ ﻣﻦ ﻏﻴﺮﻫﻢ ﻭﺩﻟﻴﻞ ﺍﻷﻭﻟﻴﻦ‬ ‫ﻗﻮﻟﻪ ‪] ﴾ Þ Ý Ü Û ❁ Ù Ø × Ö ﴿ : 8‬ﺍﻟﻘﻴﺎﻣﺔ‪ ،[١٩ ،١٨ :‬ﻭﺛﻢ‬ ‫ﻟﻠﺘﺮﺍﺧﻲ ﻭﺩﻟﻴﻞ ﺍﻵﺧﺮﻳﻦ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺧﻄﺎﺏ ﺍﻟﻤﻮﺗﻰ‬ ‫ﻭﺧﻄﺎﺏ ﻣﻦ ﻟﻢ ﻳﻔﻬﻢ ﻣﻌﻨﻰ ﻣﺎ ﺧﻮﻃﺐ ﺑﻪ)‪.(٢‬‬ ‫‪ &4gm' ٢٠٥‬ا"‪ |> a4MO‬ا\‪.N‬‬ ‫ﺟﻮﺯﻭﺍ ﺗﺄﺧﻴﺮ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺠﻮﺍﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ‪‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺪﺭ ‪ ، 5‬ﻭﺃﻥ ﺍﻟﻤﺎﻧﻌﻴﻦ‬ ‫ﺍﻟﻤﺨﺼﺺ ﺇﻟﻰ ﻭﻗﺘﻬﺎ ‬ ‫ﻣﻦ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻣﻄﻠﻘﺎ ﻗﺎﻟﻮﺍ ﺑﻤﻨﻊ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺍﻟﻌﻤﻮﻡ ﺇﺫﺍ ﻭﺭﺩ ﻏﻴﺮ‬ ‫ﻣﺨﺼﺺ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﺃﻓﻀﻰ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺘﻠﺒﻴﺲ ﻋﻠﻰ‬ ‫ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻓﺠﻮﺯﻭﺍ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﺩﻭﻥ ﺗﺄﺧﻴﺮ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ‬ ‫‪‬‬‫ﻭﺗﺄﺧﻴﺮ ﺍﻟﺘﺨﺼﻴﺺ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،٣٨٦/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﻗﺴﻢ ﺍﻟﻔﻲﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﻧﻬﻢ‬ ‫ﻻ ﻳﻔﺎﺭﻗﻮﻧﻨﻲ ﻓﻲ ﺟﺎﻫﻠﻴﺔ ﻭﻻ ﺇﺳﻼﻡ‪ ،‬ﺡ‪.٤١٣٧ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪164‬‬ ‫ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ ،‬ﻭﺣﺠﺘﻬﻢ ﻓﻲ ﻣﻨﻊ ﺗﺄﺧﻴﺮ ﺍﻟﺘﺨﺼﻴﺺ ﻫﻲ ﺣﺠﺔ ﺍﻷﻭﻟﻴﻦ ﻓﻲ‬ ‫ﺣﺼﻮﻝ ﺍﻟﺘﻠﺒﻴﺲ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻧﺤﻦ ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﺗﻠﺒﻴﺲ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺄﻣﻮﺭ‬ ‫ﺑﻤﻘﺘﻀﻰ ﺍﻟﻌﻤﻮﻡ ﺑﺤﺴﺐ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻤﻮﻡ ﺑﻌﻀﻪ‪ ،‬ﻓﻼ ﻳﺸﺮﻉ‬ ‫ﺍﻟﻤﻜﻠﻒ ﻓﻲ ﺍﻟﻌﻤﻞ ﺇﻻ ﻭﺍﻟﻤﺨﺼﺺ ﻭﺍﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺗﺄﺧﺮ ﺍﻟﻤﺨﺼﺺ ﺣﺘﻰ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻪ‪.‬‬ ‫‬‫ﻋﻤﻞ ﺑﺎﻟﻌﻤﻮﻡ‪ ،‬ﺻﺎﺭ ﺍﻟﻤﺨﺼﺺ ﻧﺎﺳﺨ ﺎ ﻟﺒﻌﺾ ﺍﻟﻌﻤﻮﻡ ﻻ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪d c ﴿ :‬‬‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺄﺧﻴﺮ ﺍﻟﺘﺨﺼﻴﺺ ‬ ‫‪] ﴾ f e‬ﺍﻟﻨﺴﺎﺀ‪ [١١ :‬ﻭﻟﻢ ﺗﺴﻤﻊ ﻓﺎﻃﻤﺔ‪» :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻻ ﻧﻮﺭﺙ«)‪ ،(١‬ﻓﻄﻠﺒﺖ ﻣﻴﺮﺍﺛﻬﺎ ﻣﻦ ﺃﺑﻴﻬﺎ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪² ﴿ :‬‬ ‫‪] ﴾ ´ ³‬ﺍﻟﺘﻮﺑﺔ‪ [٣٦ :‬ﻭﻟﻢ ﻳﺴﻤﻊ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻗﻮﻟﻪ ﮊ ﻓﻲ‬ ‫ﺍﻟﻤﺠﻮﺱ‪» :‬ﺳ ‪‬ﻨﻮﺍ ﺑﻬﻢ ﺳ ‪‬ﻨﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ«)‪.(٢‬‬ ‫‪ &4gm' ٢٠٦‬ا!‪4‬ن ‪ A‬و>|  و‬ ‫ﻳﺠﻮﺯ ﻟﻠﺮﺳﻮﻝ ! ﺗﺄﺧﻴﺮﻩ ﻋﻦ ﻭﻗﺖ ﻧﺰﻭﻟﻪ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﺣﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ! ﺑﺘﺒﻠﻴﻐﻬﺎ‪ ،‬ﻭﺗﺄﺧﻴﺮ ﺍﻟﺘﺒﻠﻴﻎ ﻣﻦ ﻭﻗﺖ ﺇﻟﻰ ﻭﻗﺖ‬ ‫ﻧﻈﺮﺍ ﻟﻠﻤﺼﻠﺤﺔ ﺟﺎﺋﺰ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺆﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﺒﻠﻎ‪ :‬ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﻘﺘﻀﻲ‬ ‫‬ ‫ﻧﻈﺮﻩ ﺗﺄﺧﻴﺮ ﻫﺬﺍ ﺍﻟﺘﺒﻠﻴﻎ ﺇﻟﻰ ﻭﻗﺖ ﻭﺟﻮﺏ ﺇﻗﺎﻣﺘﻬﺎ ﻟﻤﺼﻠﺤﺔ ﻳﺮﺍﻫﺎ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ‬ ‫ﻓﻮﺭﺍ‪.‬‬ ‫ﻟﻪ ﻣﺎ ﻟﻢ ﻳﺆﻣﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪N M L K J ﴿ :‬‬ ‫‪] ﴾ X W V U T S RQ P O‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٧ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻷﻣﺮ‬ ‫ﻣﻮﺿﻮﻉ ﻟﻠﻔﻮﺭ ﻣﻊ ﻣﺎ ﻓﻲ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﺘﻬﺪﻳﺪ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﺒﻠﻴﻎ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٩/١‬ ‪ ،٢٩٠‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺳﻨ‪‬ﻮﺍ ﺑﻬﻢ‬ ‫ﺳﻨ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺡ‪.٦١٧ :‬‬ ‫‪165‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫ﻗﻠﻨﺎ‪ :‬ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺍﻷﻣﺮ ﻣﻮﺿﻮﻉ ﻟﻠﻔﻮﺭ‪ ،‬ﻭﺍﻟﺘﻬﺪﻳﺪ ﻓﻲ ﺍﻵﻳﺔ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ‬ ‫ﺭﺃﺳﺎ ﻻ ﻋﻠﻰ ﺗﺄﺧﻴﺮﻩ ﻓﻘﻂ)‪.(١‬‬ ‫ﺗﺮﻙ ﺍﻟﺘﺒﻠﻴﻎ ‬ ‫‪;%  ٢٠٧‬ن  ا!‪4‬ن‬ ‫ﻳﻜﻮﻥ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺎﻟﻨﻘﻞ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﻘﻠﻲ ﻓﻨﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ : 9 87 6 5 4 3‬ﺍﻟﻨﺤﻞ‪ ،[١٧ :‬ﻗﺎﻝ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪:‬‬ ‫ﻭﺟﻤﻴﻊ ﺣﺠﺞ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺑﻞ ﺟﻤﻴﻊ ﺍﻟﺤﺠﺞ ﻣﻄﻠﻘﺎ ﺇﻧﻤﺎ ﺑﻴﺎﻧﻬﺎ ﺑﺎﻟﻌﻘﻞ‪.‬‬ ‫ﻭﻟﻠﺴﻨ‪‬ﺔ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫‪‬‬‫ﻭﺃﻣﺎ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻨﻘﻠﻲ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻟﻠﻜﺘﺎﺏ‬ ‫﴿ ‪] ﴾ k j i h gf e d c‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١ :‬ﺑﻴﺎﻥ‬ ‫ﻟﻠﻨﺼﻴﺐ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¶ µ ´ ³ ² ± ﴿ :‬‬ ‫¸‪à  Á À ¿¾ ½ ¼ » º ¹‬‬ ‫‪] ﴾ Æ Å Ä‬ﺍﻟﻨﺴﺎﺀ‪ [٣٣ :‬ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪.‬‬ ‫ﻭﺗﻘﺮﻳﺮﺍ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪6 5 ﴿ :‬‬ ‫‬‫‬ ‫ﻭﻓﻌﻼ‬‫ﺑﺎﻟﺴﻨ‪‬ﺔ ‬ ‫ﻗﻮﻻ‬‫ﻭﻳﻜﻮﻥ ﺍﻟﺒﻴﺎﻥ ‪‬‬ ‫‪] ﴾ < ; : 9 8 7‬ﺍﻟﻨﺤﻞ‪ ،[٤٤ :‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪q p ﴿ :‬‬ ‫‪] ﴾ w v u t s r‬ﺍﻟﺤﺸﺮ‪.[٧ :‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻓﻼ ﺧﻼﻑ ﻓﻴﻪ ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«)‪ ،(٢‬ﺑﻴﺎﻥ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ¨ § ¦ ¥ ﴿ :‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ [١٤١ :‬ﻭﻫﻮ ﻛﺜﻴﺮ؛ ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺠﻤﻠﺔ‪ ،‬ﻓﺒ ‪‬ﻴﻨﻬﺎ ﮊ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺒﻴﺎﻥ ﺑﻔﻌﻠﻪ ﻭﺗﻘﺮﻳﺮﻩ ﮊ ‪ ،‬ﻓﺎﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﻭﻗﻮﻋﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ؛ ﻟﻌﻠﻤﻨﺎ ﺑﺮﺟﻮﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺇﻟﻴﻬﻤﺎ ﻛﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﺪ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٢/١‬ ‪.٢٩٣‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪166‬‬ ‫ﺑ ‪‬ﻴﻦ ﮊ ﺑﻔﻌﻠﻪ ﻭﻗﺎﻝ‪» :‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ«)‪ ،(١‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺞ‪،‬‬ ‫ﻗﺎﻝ‪» :‬ﺧﺬﻭﺍ ﻋﻨﻲ ﻣﻨﺎﺳﻜﻜﻢ«)‪ ،(٢‬ﻭﻷﻥ ﺍﻟﻤﺸﺎﻫﺪﺓ ﺃﺩﻝ‪» ،‬ﻭﻟﻴﺲ ﺍﻟﺨﺒﺮ‬ ‫ﻛﺎﻟﻌﻴﺎﻥ«)‪ ،(٣‬ﻭﻷﻥ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺍﻟﻤﻨﻜﺮ ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﻜﻮﺗﻪ ﻋﻨﻪ‬ ‫ﻛﺎﻹﺑﺎﺣﺔ ﻟﻪ‪.‬‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻹﺟﻤﺎﻉ ﺍﺗﻔﺎﻗﺎ ﻣﻤﻦ ﺃﺛﺒﺖ ﺣﺠﻴﺔ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ‬ ‫ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﻗﻮﻝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪ :‬ﻭﺃﻳﻢ ﺍﷲ‬ ‫ﻷﻗﺘﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﻴﺎﻥ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻓﻘﺪ ﻋﺼﻤﻮﺍ‬ ‫ﻣﻨﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ«)‪ ،(٤‬ﻓﺒ ‪‬ﻴﻦ ﺇﺟﻤﺎﻋﻬﻢ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﺃﻥ ﻣﻦ‬ ‫ﺣﻘﻬﺎ ﺃﻥ ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ)‪.(٥‬‬ ‫‪4‬ن ا ‪5 H‬وي واﻷ ‪$‬‬‫‪٢٠٨‬‬ ‫ﻣﻨﻊ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻤﺠﻤﻞ ﺑﺎﻟﻤﺴﺎﻭﻱ ﻟﻪ ﻓﻲ ﺍﻟﻘﻮﺓ ﻭﺍﻷﺿﻌﻒ‪،‬‬ ‫ﻭﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺟﻮﺍﺯ ﺑﻴﺎﻥ ﺍﻟﻤﺠﻤﻞ ﺑﺎﻟﻤﺴﺎﻭﻱ ﻭﺍﻷﺩﻧﻰ‪ ،‬ﻗﺎﻝ ﻓﻲ ﻃﻠﻌﺔ‬ ‫ﺍﻟﺸﻤﺲ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺒﻴﺎﻥ ﻗﺪ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻤﺒﻴﻦ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻘﻮﺓ‪،‬‬ ‫ﻣﺸﻬﻮﺭﺍ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‬‫ﻣﺘﻮﺍﺗﺮﺍ ﺃﻭ‬ ‫‬‫ﺍﻟﻤ ﺒ ‪‬ﻴ ﻦ‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺩﻧﻰ ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳﺠﺐ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻣﺜﻠﻪ ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻥ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺁﺣﺎﺩ ‪‬ﻳﺎ‪ ،‬ﻭﻣﻨﻊ ﺑﺪﺭ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻣﺴﺎﻭﻳﺎ ﺃﻭ ﺃﺩﻧﻰ ﻣﻨﻪ‬ ‫‬‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻭﻗﺪ ﺳﺒﻘﻪ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻊ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻣﻨﻌﻬﻤﺎ ﻣﻦ ﺫﻟﻚ ﻟﻴﺲ ﺑﺠﻴﺪ‪ ،‬ﻭﻣﺜ‪‬ﻞ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ ١٢٧٦‬ ﻟﻴﺲ‬ ‫ﺍﻟﺨﺒﺮ ﻛﺎﻟﻤﻌﺎﻳﻨﺔ‪ ،‬ﺡ‪ ،٣٣٠٣ :‬ﺑﻠﻔﻆ‪ :‬ﻟﻴﺲ ﺍﻟﺨﺒﺮ ﻛﺎﻟﻤﻌﺎﻳﻨﺔ‪.‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٩٤/١‬ ‪.٣٩٨‬‬ ‫‪167‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫‬‫‬‫‬ ‫ﺎﺀ ﺍ ﻟ ﻌ ﺸ ﺮ« ﺑﻘﻮﻟﻪ ! ‪ » :‬ﻟ ﻴ ﺲ ﻓ ‬ ‫ﻴﻤﺎ ﺩﻭﻥ‬‫ﻴﻤﺎ ﺳ ﻘﺖ ‪‬‬ ‫ﺍﻟﺴ ﻤ ‬‫ﻟﺬﻟﻚ ﺑﺒﻴﺎﻥ ﺣﺪﻳﺚ‪» :‬ﻓ ‬ ‫)‪(١‬‬ ‫‬‫‬ ‫ﺻﺪ ﻗ ﺔ«)‪ (٢‬ﻭﺍﻷﻭﻝ ﻣﺘﻮﺍﺗﺮﺣﺴﺒﻤﺎ ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲﻭﺍﻟﺜﺎﻧﻲ ﺁﺣﺎﺩ‬‫ﺧ ﻤ ﺴﺔ ﺃ ﻭ ﺳﻖ ‬ ‫ﻭﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻷﺩﻧﻰ ﻭﻫﻮ ﺍﻵﺣﺎﺩ ﻓﺒﺎﻟﻤﺴﺎﻭﻱ ﺃﻭﻟﻰ)‪.(٣‬‬ ‫‪ ٢٠٩‬ا‪HM‬‬ ‫ﺍﻟﻤﻔﺼﻞ ﻫﻮ ﺍﻟﻤﺒﻴﻦ ﻭﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺍﻹﻳﻀﺎﺡ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺷﺎﺭﺓ‬ ‫ﻭﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻷﺑﺪﺍﻥ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺘﻲ ﺗﻨﻔﻬﻢ ﻣﻨﻬﺎ ﺍﻟﻤﻌﺎﻧﻲ ﻷﻫﻞ ﺍﻟﻠﺴﺎﻥ ﻓﻬﻮ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻷﺛﺮ ﻭﺟﻤﻴﻊ ﺍﻟﻜﻼﻡ)‪.(٤‬‬ ‫‪‬‬‫ﺑﻴﺎﻥ ﻟﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫‪ ;< ٢١٠‬ا!‪4‬ن >ة و ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻗﺪ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻣﺸﻬﻮﺭﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻴﺎﻥ‬ ‫‬‫ﻣﺘﻮﺍﺗﺮﺍ ﺃﻭ‬ ‫‬‫ﺃﺩﻧﻰ ﻣﻨﻪ ﻗﻮﺓ‪ ،‬ﻓﻼ ﻳﺠﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺒﻴﻦ‬ ‫ﻣﺜﻠﻪ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻥ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺁﺣﺎﺩ ‪‬ﻳﺎ‪.‬‬ ‫ﻭﻣﻨﻊ ﺑﺪﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻠﻤﺒﻴﻦ ﺃﻭ ﺃﺩﻧﻰ ﻣﻨﻪ ﻗﻮﺓ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﻪ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻊ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪،‬‬ ‫‬‫ﺍﻟﺒﻴﺎﻥ‬ ‫ﻭﻣﻨﻌﻬﻤﺎ ﻣﻦ ﻫﺬﺍ ﻟﻴﺲ ﺑﺠﻴﺪ‪.‬‬ ‫ﻭﺍﺣﺘﺠﺎﺝ ﺍﻟﺒﺪﺭ ‪ 5‬ﻋﻠﻰ ﺫﻟﻚ ﺑﻤﺎ ﺣﺎﺻﻠﻪ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺎﻥ ﺃﺿﻌﻒ‪،‬‬ ‫ﻟﺰﻡ ﺇﻟﻐﺎﺀ ﺍﻷﻗﻮﻯ‪ ،‬ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻠﻴﺲ ﺃﺣﺪﻫﻤﺎ ﺃﻭﻟﻰ ﺑﺎﻟﺒﻄﻼﻥ ﻣﻦ ﺍﻵﺧﺮ؛ ﻷﻥ‬ ‫ﺇﺑﻄﺎﻟﻪ ﻣﻦ ﻏﻴﺮ ﺩﻟﻴﻞ ﺗﺤﻜﻢ‪ ،‬ﻓﻤﻤﻨﻮﻉ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٤١/١‬ ‪.٤٢‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪168‬‬ ‫ﺃﻣﺎ ‬ ‫ﺃﻭﻻ‪ :‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﺇﻧﻤﺎ ﻳﺘﻮﺟﻪ ﻋﻠﻰ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺗﻘﻴﻴﺪ‬ ‫ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻛﻼﻣﻨﺎ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺑﻴﺎﻥ‬ ‫ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻤﺠﻤﻞ ﺇﻧﻤﺎ ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺄﺩﻧﻰ ﺇﺷﺎﺭﺓ ﻭﺃﻭﻫﻰ ﻗﺮﻳﻨﺔ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻓﻘﺪ ﻭﺭﺩﺕ ﺍﻷﺩﻟﺔ ﻓﻲ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ﻭﺍﻟﻘﻴﺎﺱ‬ ‫ﻭﺃﻣﺎ ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻋﻤﻮﻡ ﺍﻟﻜﺘﺎﺏ ﺃﻗﻮﻯ ﻣﻨﻬﺎ ﻣﺘ ﻨﺎ‪ ،‬ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻲ‬ ‫ﺍﻟﺪﻻﻟﺔ)‪.(١‬‬ ‫‪&;' ٢١١‬ر ا!‪4‬ن‬ ‫ﻣﺘﻜﺮﺭﺍ ﺑﻌﺪ ﻭﺭﻭﺩ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﺘﻔﻖ ﺍﻟﺒﻴﺎﻧﺎﻥ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‬ ‫‬‫ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺒﻴﺎﻥ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻟﻤﺪﻟﻮﻝ ﺍﻵﺧﺮ‪،‬‬‫ﺍﻟﻤﺸﺮﻭﻉ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺨﺘﻠﻔﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺪﻟﻮﻝ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻓﺈﻥ ﺍﺗﻔﻘﺎ ﻓﺎﻷﻭﻝ ﻣﻦ ﺍﻟﺒﻴﺎﻧﻴﻦ ﻫﻮ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﻨﺎ ﺍﻟﺘﺎﺭﻳﺦ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻣﻨﻪ‬ ‫ﺗﺄﻛﻴﺪ ﻟﻸﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻭﻫﻰ ﺩﻻﻟﺔ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﺇﻥ ﺃﻭﻫﻰ ﺍﻟﺒﻴﺎﻧﻴﻦ ﻭﺃﺿﻌﻔﻬﻤﺎ ﻫﻮ ﺑﻴﺎﻥ ﺍﻟﻤﺠﻤﻞ‪،‬‬ ‫ﻭﺇﻥ ﺍﻷﻗﻮﻯ ﻣﻨﻬﻤﺎ ﻫﻮ ﺍﻟﻤﺆﻛﺪ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻷﻗﻮﻯ ﻻ ﻳﺆﻛﺪ‬ ‫ﺑﺎﻷﺿﻌﻒ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﻫﺬﺍ ﻓﻲ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﻐﻴﺮ ﻣﺴﺘﻘﻞ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﺴﺘﻘﻞ ﻓﻼ ﻳﻠﺰﻡ ﻓﻴﻪ ﺫﻟﻚ‪،‬‬ ‫ﺯﻳﺪﺍ ﻗﺎﺋﻢ‪ ،‬ﺯﻳﺪ ﻗﺎﺋﻢ‪.‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺠﻤﻠﺔ ﺗﺆﻛﺪ ﺑﺠﻤﻠﺔ ﺩﻭﻧﻬﺎ‪ ،‬ﻧﺤﻮ‪ :‬ﺇﻥ ‬ ‫ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﺒﻴﺎﻧﺎﻥ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﺘﻘﺎﻭﻣﺎ ﻓﻲ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﻔﺎﻭﺗﺎ‪ ،‬ﻓﺈﻥ ﺗﻘﺎﻭﻣﺎ‬ ‫ﻓﻲ ﺍﻟﻘﻮﺓ ﺗﺴﺎﻗﻄﺎ‪ ،‬ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻳﺮﺟﺢ ﺍﻷﺧﺬ ﺑﺄﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﻳﺒﻘﻰ ﺍﻹﺟﻤﺎﻝ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﺇﻥ ﺗﻔﺎﻭﺗﺎ ﻓﻲ ﺍﻟﻘﻮﺓ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ‬ ‫ﻓﻌﻼ‬ ‫ﻭﺍﻵﺧﺮ ‬ ‫ﻗﻮﻻ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺍﻷﻗﻮﻯ ﻣﻨﻪ ﻫﻮ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻳﻠﻐﻰ ﺍﻷﺿﻌﻒ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٩٨/١‬ ‪.٣٩٩‬‬ ‫‪169‬‬‫ﺍﻟﻤﺠﻤﻞ‬ ‫ﺇﺫﺍ ﺃﻣﺮﻧﺎ ﮊ ﺑﻄﻮﺍﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﻃﺎﻑ ﻫﻮ ﻃﻮﺍﻓﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﻌﺪ ﻧﺰﻭﻝ ﺁﻳﺔ ﺍﻟﺤﺞ‬ ‫ﺍﻟﻤﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻟﻄﻮﺍﻑ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻧﺎ ﻫﻮ ﺍﻟﺒﻴﺎﻥ ﻟﻤﺠﻤﻞ ﺍﻵﻳﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﻌﻠﻪ ﮊ ﺧﺎﺹ ﺑﻪ)‪.(١‬‬ ‫‪4‬ن ا&آن‬‫‪٢١٢‬‬ ‫ﻓﻤﻦ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻤﺒﻴﻦ ﻣﺎ ﻗﺼﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻨﺎ ﻭﻧﺼﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﻭﻥ‬ ‫ﺍﻟﻤﺎﺿﻴﺔ ﻭﺍﻷﻣﻢ ﺍﻟﺨﺎﻟﻴﺔ ﻭﻧﺒﺄ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪Ñ Ð Ï ❁ Í Ì Ë Ê É È Ç ❁ Å Ä Ã Â ﴿ :‬‬ ‫‪] ﴾ Ö Õ Ô ❁ Ò‬ﺍﻟﺸﻌﺮﺍﺀ‪ ١٠٥ :‬ ‪ ،[١٠٨‬ﻭﻛﺬﻟﻚ ﻗﺼﺺ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦﻭﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺑﻴﺎﻥ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٠٣/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٧/١‬‬ ‫‪170‬‬ ‫ا\‪ .4‬وا ز‬ ‫‪ $%&' ٢١٣‬ا\‪.4‬‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ :‬ﻫﻲ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻭﺿﻊ ﻟﻪ ﺷﺮ ﻋﺎ‪ ،‬ﺃﻭ ﻋﺮﻓﺎ‪ ،‬ﺃﻭ ﻟﻐﺔ‪،‬‬ ‫ﻣﺠﺎﺯﺍ‪،‬‬ ‫‬‫ﻓﺨﺮﺝ »ﺑﺎﻟﻤﺴﺘﻌﻤﻞ« ﺍﻟﻠﻔﻆ ﻗﺒﻞ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴ ‪‬ﻤﻰ ﺣﻘﻴﻘﺔ ﻭﻻ‬ ‫ﻭﺧﺮﺝ »ﺑﺎﻟﻤﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻭﺿﻊ ﻟﻪ« ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﺈﻧﻪ ﻣﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻊ ﻟﻪ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﻘﺮﻳﻨﺔ‪ ،‬ﻓﺎﻧﻄﺒﻖ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻤﺤﺪﻭﺩ)‪.(١‬‬ ‫‪ ٢١٤‬أ>‪5‬م ا\‪.4‬‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻟﻔﻆ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻣﻌﻨﻰ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﻏﻠﺐ ﻋﻠﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻪ ﻣﻌﻨﻰ ﻓﻲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﻓﻨﻘﻠﻪ ﻋﻨﻪ ﺇﻟﻰ‬ ‫ﻣﻌ ﻨﻰ ﺛﺎﻥ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻌﻨﻰ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻮﺿﻮﺀ‪ ،‬ﻓﺈﻧﻪ ﻓﻲ ﺃﺻﻞ‬ ‫ﻭﺿﻌﻪ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﻨﻈﺎﻓﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﺛﻢ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻤﺨﺼﻮﺹ‪ ،‬ﻭﻛﺎﻟﺼﻼﺓ ﻓﺈﻧﻬﺎ ﻓﻲ ﺃﺻﻞ ﻭﺿﻌﻬﺎ‬ ‫ﻟﻠﺪﻋﺎﺀ‪ ،‬ﺛﻢ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻤﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻓﻌﺎﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﻤﺨﺼﻮﺹ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺤﺞ ﻭﻧﺤﻮﻫﺎ‪ .‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،٤٠٥/١‬ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣١/١‬‬ ‫‪171‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻣﻌﺎﻥ ﻏﻴﺮ ﻣﺎ ﻭﺿﻌﺖ ﻟﻪ‪ ،‬ﻓﺼﺎﺭﺕ ﻻ ﻳﺘﺒﺎﺩﺭ ﻣﻨﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻹﻃﻼﻕ ﺇﻻ ﻣﺎ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻓﻴﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﻟﻐﺔ‪ ،‬ﺛﻢ ﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻤﺘﺒﺎﺩﺭ‬ ‫ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻛﺎﻟﺪﺍﺑﺔ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﺈﻧﻬﺎ ﻓﻲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﻟﻜﻞ ﻣﺎ ﻳﺪﺏ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻤﺎ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪.- , + * ) ( ' & % $ # " ﴿ :‬‬ ‫‪] ﴾ 2 1 0 /‬ﻫﻮﺩ‪ ،[٦ :‬ﺛﻢ ﻏﻠﺐ ﻋﻠﻴﻬﺎ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ ﻟﻬﺎ ﻓﻲ ﺫﻭﺍﺕ‬ ‫ﺍﻷﺭﺑﻊ‪ ،‬ﻓﻬﻢ ﻳﻘﺼﺮﻭﻧﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﺒﺎﺩﺭ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﺇﻻ ﺫﻟﻚ‪.‬‬ ‫ﻭﻛﺎﻟﻐﺎﺋﻂ؛ ﻓﺈﻧﻪ ﻓﻲ ﺍﻷﺻﻞ ﻟﻠﻤﻜﺎﻥ ﺍﻟﻤﻨﺨﻔﺾ‪ ،‬ﺛﻢ ﻧﻘﻠﻪ ﺍﻟﻌﺮﻑ ﺇﻟﻰ ﺯﺑﻞ‬ ‫ﻣﺨﺼﻮﺹ‪.‬‬ ‫ﺍﺻﻄﻼﺣﺎ ﻭﻋﺮﻓﺎ‬ ‫‬‫ﺧﺎﺻﺎ ﺑﻘﻮﻡ ﺩﻭﻥ ﺁﺧﺮﻳﻦ‪ ،‬ﻓﻴﺴ ‪‬ﻤﻰ‬ ‫‪‬‬‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻌﺮﻑ‬ ‫ﺧﺎﺻﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻔﻌﻞ‪ ،‬ﻓﺈﻧﻪ ﻓﻲ ﺍﺻﻄﻼﺡ ﺃﻫﻞ ﺍﻟﻨﺤﻮ ﺍﺳﻢ ﻟﻨﺤﻮ‪ :‬ﺿﺮﺏ‬ ‫‪‬‬ ‫ﻭﻳﻀﺮﺏ ﻭﺍﺿﺮﺏ‪ ،‬ﻭﻫﻮ ﻋﺮﻑ ﺧﺎﺹ ﺑﻬﻢ‪ ،‬ﻷﻧﻪ ﻓﻲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﺍﺳﻢ ﻟﻠﺤﺪﺙ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻋﺮﻑ ﺍﻟﻌﺎﻣﺔ‪.‬‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻛﺬﻟﻚ ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻠﻔﻆ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﺃﺻﻞ ﻣﺎ ﻭﺿﻌﺘﻪ‬ ‫ﻟﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﺎﻹﻧﺴﺎﻥ ﻻﺑﻦ ﺁﺩﻡ‪ ،‬ﻭﺍﻟﺪﺍﺑﺔ ﻟﻜﻞ ﻣﺎ ﻳﺪﺏ‪ ،‬ﻭﺍﻷﺳﺪ ﻟﻠﺤﻴﻮﺍﻥ‬ ‫ﺍﻟﻤﺨﺼﻮﺹ‪ ،‬ﻭﺍﻟﺤﺠﺮ ﻟﻠﺠﻤﺎﺩ ﺍﻟﻤﻌﺮﻭﻑ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﻗﺪ‬ ‫ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﺍﻟﻌﺮﺏ ﻓﻴﻤﺎ ﻭﺿﻌﺖ ﻟﻪ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﻟﻐﻮﻳﺔ‪ ،‬ﻭﻫﻲ ﺃﺻﻞ‬ ‫ﺍﻟﺤﻘﺎﺋﻖ‪ ،‬ﻓﺤﻘﻬﺎ ﺍﻟﺘﻘﺪﻳﻢ ﻓﻲ ﺍﻟﻮﺿﻊ‪ ،‬ﺛﻢ ﺗﻌﻘﺐ ﺑﺎﻟﺸﺮﻋﻴﺔ‪ ،‬ﺛﻢ ﺍﻟﻌﺮﻓﻴﺔ ﻛﻤﺎ ﺻﻨﻊ‬ ‫ﺫﻟﻚ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺆﻟﻔﻴﻦ‬ ‫ﻭﺯﺍﺩ ﻗﻮﻡ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻛﺎﻟﻔﺎﺳﻖ‪ ،‬ﻓﺈﻧﻪ ﻋﻨﺪﻧﺎ ﺍﺳﻢ ﻟﻤﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﺳﻢ ﻟﻤﺮﺗﻜﺐ ﻛﺒﻴﺮﺓ ﻏﻴﺮ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﻋﻨﺪ ﻛﻞ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪172‬‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﻴﻦ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺟﻌﻠﻮﻩ ﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻓﺈﻧﻪ ﺣﻘﻴﻘﺔ‬ ‫ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻴﻤﻦ ﺃﻭﻓﻰ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻴﻪ ﺩﻳ ﻨﺎ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺘﺤﻘﻴﻖ‬ ‫ﻳﺮﺟﻊ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻌﺮﻓﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻧﻮﻉ ﻣﻨﻬﺎ)‪.(١‬‬ ‫‪ ;< ٢١٥‬ا\‪.4‬‬ ‫ﻟﻠﺤﻘﻴﻘﺔ ﺃﺣﻜﺎﻡ؛ ﻣﻨﻬﺎ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻭﺿﻌﺖ ﻟﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻛﺎﻥ ﻋﺎ ‪‬ﻣﺎ ﺃﻭ‬ ‫ﻧﻬﻴﺎ‪ ،‬ﻓﻴﺜﺒﺖ ﺣﻜﻢ ﺍﻟﻌﻤﻮﻡ ﻓﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻧﻮﻯ ﺃﻭ ﻟﻢ ﻳﻨﻮ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﻣﺮﺍ ﺃﻭ ‬ ‫ﺧﺎﺻﺎ‪ ،‬ﺃﻭ ‬ ‫‪‬‬ ‫ﻗﻄﻌﺎ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﻨﺼﻮﺹ‪ ،‬ﻭﺇﻣﺎ ﻇﻨ‪‬ﺎ‬‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺛﺒﻮﺕ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﺇﻣﺎ ‬ ‫ﻛﻤﺎ ﻓﻲ ﺍﻟﻈﻮﺍﻫﺮ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻧﻔﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻭﺿﻌﺖ ﻟﻪ ﺍﻟﺤﻘﻴﻘﺔ ﺑﺨﻼﻑ ﺍﻟﻤﺠﺎﺯ‪،‬‬ ‫ﻓﻼ ﻳﻘﺎﻝ ﻓﻲ ﺍﻷﺏ‪ :‬ﻟﻴﺲ ﺃﺑﺎ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﻲ ﺍﻟﺠﺪ‪ :‬ﻟﻴﺲ ﺃﺑﺎ‪ ،‬ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪: ﴿ :‬‬ ‫; < ﴾ ]ﻳﻮﺳﻒ‪ [٣١ :‬ﻓﻠﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﻧﻔﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺍﻟﻤﺒﺎﻟﻐﺔ‬ ‫ﺭﺃﺳﺎ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﻓﻲ ﺗﺸﺮﻳﻒ ﻳﻮﺳﻒ ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﻧﻔﻲ ﺍﻟﺤﻘﻴﻘﺔ ‬ ‫ﺍﻟﺘﺠﻮﺯ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺗﺮﺟﺢ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﺇﺫﺍ ﺩﺍﺭ ﺍﻟﻜﻼﻡ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﺎﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺍﻟﺮﺍﺟﺤﺔ ﻓﻴﻪ‪ ،‬ﻷﻧﻬﺎ ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺮﻳﻨﺔ ﺧﺎﺭﺟﻴﺔ ﺗﻬﺪﻱ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻔﻬﻢ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ ﺑﻨﻔﺲ ﺇﻃﻼﻗﻬﺎ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻳﺤﺘﺎﺝ ﺇﻟﻰ‬ ‫ﺍﻟﻘﺮﻳﻨﺔ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ ﻳﺮﺟﺢ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺠﺎﺯ ﻟﻮﺿﻮﺣﻪ ﻭﻛﺜﺮﺓ ﺩﻭﺭﺍﻧﻪ‬ ‫ﻓﻲ ﺃﻟﺴﻦ ﺍﻟﻌﺮﺏ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠٥/١‬ ‪.٤٠٨‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١١/١‬ ‪.٤١٢‬‬ ‫‪173‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ا ز‬ ‫‪ $%&' ٢١٦‬ا ز‬ ‫ﺍﻟﻤﺠﺎﺯ‪ :‬ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﻟﻌﻼﻗﺔ ﻣﻊ ﻗﺮﻳﻨﺔ‪ ،‬ﻓﺨﺮﺝ‬ ‫ﺑﺎﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﺇﻟﻰ ﺁﺧﺮﻩ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻟﻔﻆ ﻣﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ‬ ‫ﻭﺿﻊ ﻟﻪ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﻭﺍﻟﻘﺮﻳﻨﺔ ﺷﺮﻃﺎﻥ ﻟﻠﻤﺠﺎﺯ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻟﻢ ﺗﻜﻦ ﺍﻟﻘﺮﻳﻨﺔ‬ ‫ﻫﺎﺩﻳﺔ ﺇﻟﻰ ﻣﻌﻨﺎﻩ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻟﻤﺎ ﺻﺮﻑ ﻋﻦ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ‬ ‫ﻫﻨﺎﻟﻚ ﻋﻼﻗﺔ ﻟﻤﺎ ﺻﺢ ﺍﻟﺘﺠﻮﺯ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺍﺗﺼﺎﻝ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‬ ‫ﺍﻟﻠﻔﻆ ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺍﻻﺗﺼﺎﻝ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻋﻨﺪ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺑﻮﺟﻪ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺑﻌﻼﻗﺔ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻮ ﺇﻣﺎ ﺗﺸﺒﻴﻪ ﻛﺈﻃﻼﻕ ﺍﻷﺳﺪ ﻋﻠﻰ‬ ‫ﺃﺳﺪﺍ ﻋﻠﻰ ﻓﺮﺱ‪ ،‬ﻓﺎﻷﺳﺪ ﻓﻲ ﺍﻟﺮﺟﻞ ﻣﺠﺎﺯ‪،‬‬ ‫‬‫ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ﻣﻦ ﻗﻮﻟﻨﺎ‪ :‬ﺭﺃﻳﺖ‬ ‫ﻭﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻤﺸﺎﺑﻬﺔ ﻓﻲ ﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪» :‬ﻋﻠﻰ ﻓﺮﺱ« ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ‬ ‫ﻟﻠﻔﻆ »ﺍﻷﺳﺪ« ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ؛ ﻷﻥ ﺍﻷﺳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺨﺼﻮﺹ‬ ‫ﻻ ﻳﺮﻯ ﻋﺎﺩﺓ ﻋﻠﻰ ﻓﺮﺱ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﺸﺒﻴﻪ ﺍﻋﺘﺒﺎﺭﻳﺎ؛ ﺑﺄﻥ ﻳﻨﺰﻝ ﺍﻟﺘﻘﺎﺑﻞ ﻣﻨﺰﻟﺔ ﺍﻟﺘﻨﺎﺳﺐ ﺑﻮﺍﺳﻄﺔ‬ ‫ﺗﻠﻤﻴﺢ ﺃﻭ ﺗﻬﻜﻢ ﻛﻤﺎ ﻓﻲ ﺇﻃﻼﻕ ﺍﻟﺸﺠﺎﻉ ﻋﻠﻰ ﺍﻟﺠﺒﺎﻥ‪ ،‬ﺃﻭ ﺗﻔﺎﺅﻝ ﻛﻤﺎ ﻓﻲ ﺇﻃﻼﻕ‬ ‫ﺍﻟﺒﺼﻴﺮ ﻋﻠﻰ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻟﻤﻔﺎﺯﺓ ﻋﻠﻰ ﺍﻟﻤﻬﻠﻜﺔ‪ ،‬ﺃﻭ ﻣﺸﺎﻛﻠﺔ ﻛﻤﺎ ﻓﻲ ﺇﻃﻼﻕ ﺍﻟﺴﻴﺌﺔ‬ ‫ﻋﻠﻰ ﺟﺰﺍﺋﻬﺎ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ)‪.(١‬‬ ‫‪;%  ٢١٧‬ن ﻼ>‪  .‬ز‬ ‫ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﻮﻥ ﻭﺍﻷ ﻭﻝ‪ ،‬ﻓﺈﻣﺎ ﺍﻟﻜﻮﻥ‪ :‬ﻓﻬﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ‬ ‫ﺑﺎﺳﻢ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻛﺘﺴﻤﻴﺔ ﺍﻟﺒﺎﻟﻐﻴﻦ ﺑﺎﻟﻴﺘﺎﻣﻰ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪A @ ﴿ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٤/١‬ ‪ ،٤١٥‬ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪174‬‬ ‫‪] ﴾ B‬ﺍﻟﻨﺴﺎﺀ‪ [٢ :‬ﻓﺈﻧﻬﻢ ﻻ ﻳﺆﺗﻮﻥ ﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﻭﻫﻢ ﺑﺎﻟﻐﻮﻥ‪ ،‬ﻓﺘﺴﻤﻴﺘﻬﻢ ﻳﺘﺎﻣﻰ‬ ‫ﻣﺠﺎﺯ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﻓﻴﻪ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻬﻮ‪ :‬ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﻤﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻤﺎ ﻳﺼﻴﺮ ﺇﻟﻴﻪ ﻳﻘﻴﻨﺎ‬ ‫ﻛﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﻴﺖ ﻋﻠﻰ ﺍﻟﺤﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Ö Õ Ô Ó ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪.[٣٠ :‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﻣﺴﺒﺒﻪ‪،‬‬ ‫ﻛﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻧﺤﻮ‪ :‬ﻟﻸﻣﻴﺮ ﻳﺪ‪ ،‬ﺃﻱ‪ :‬ﻗﺪﺭﺓ‪ ،‬ﻓﺈﻃﻼﻕ ﺍﺳﻢ‬ ‫ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ ﻣﺠﺎﺯ ﻋﻼﻗﺘﻪ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﺳﺒﺒﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻴﺪ ﺳﺒﺐ‬ ‫ﻟﻠﻘﺪﺭﺓ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺷﺮﻃ ﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻭﻁ‬ ‫ﺃﻭ ﺍﻟﻌﻜﺲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﺷﺮﻋ ‪‬ﻴﺎ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻓﻲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ d c b a ` ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [١٤٣ :‬ﺃﻱ‪ :‬ﺻﻼﺗﻜﻢ ﺍﻟﺘﻲ‬ ‫ﺍﺳﺘﻘﺒﻠﺘﻢ ﺑﻬﺎ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻘﺪﺱ‪ ،‬ﻓﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻣﺠﺎﺯ ﻋﻼﻗﺘﻪ‬ ‫ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﺷﺮﻃﻪ؛ ﻷﻥ ﺍﻹﻳﻤﺎﻥ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ﺷﺮ ﻋﺎ‪.‬‬ ‫ﺃﻭ ﻋﻘﻠ ‪‬ﻴﺎ؛ ﻛﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﺘﻌﻠﻖ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻧﺤﻮ‪ :‬ﻫﺬﺍ ﺧﻠﻖ ﺍﷲ‪،‬‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﻋﻠﻢ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﻫﺬﺍ ﻣﺨﻠﻮﻕ ﺍﷲ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻣﻌﻠﻮﻡ ﺍﷲ‪ ،‬ﻓﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺨﻠﻖ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻮﻡ ﻣﺠﺎﺯ ﻋﻼﻗﺘﻪ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﻣﺘﻌﻠ‪‬ﻘﻪ‬ ‫ ﺑﺎﻟﻜﺴﺮﻭﻭﺟﻪ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺨﻠﻖ ﻭﺍﻟﻌﻠﻢ ﺷﺮﻁ ﻟﺤﺼﻮﻝ ﺍﻟﻤﺨﻠﻮﻕ ﻭﺍﻟﻤﻌﻠﻮﻡ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﺟﺰﺋﻪ ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﺃﻟﻒ ﺭﺃﺱ ﻣﻦ‬ ‫ﺍﻟﻐﻨﻢ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻟﺠﺰﺀ؛ ﻛﺈﻃﻼﻕ ﺍﻷﺻﺎﺑﻊ ﻋﻠﻰ‬ ‫ﺍﻷﻧﺎﻣﻞ ﻭﻫﻲ ﺟﺰﺅﻫﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ E D C B ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[١٩ :‬‬ ‫‪175‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺤﻠﻮﻝ؛ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﻣﺤﻠﻪ‪،‬‬ ‫ﻗﺪﺣﺎ‪.‬‬ ‫ﻗﺪﺣﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﺷﺮﺑﺖ ﻣﺎﺀ ﻣﻸ ‬ ‫ﻛﻘﻮﻟﻚ‪ :‬ﺷﺮﺑﺖ ‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﻋﻨﻬﺎ ﺑﻌﻀﻬﻢ ﺑﺘﺴﻤﻴﺔ ﻣﺎ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ‬ ‫ﻣﺎ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﺴﻜﺮ ﻋﻠﻰ ﺍﻟﺨﻤﺮ ﻓﻲ ﺍﻟﺪﻥ؛ ﻷﻧﻬﺎ ﻟﻢ ﺗﻜﻦ ﻓﻲ ﺩﻧﻬﺎ‬ ‫ﻣﺴﻜﺮﺓ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﺴﺘﻌﺪﺓ ﻟﺬﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﺠﺎﻭﺭﺓ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﻟﺮﺍﻭﻳﺔ ﻋﻠﻰ ﻣﺰﻭﺩﺓ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻃﻼﻕ‬ ‫ﺍﻟﺠﺮﻱ ﻟﻠﻤﻴﺰﺍﺏ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺟﺮﻯ ﺍﻟﻤﻴﺰﺍﺏ)‪.(١‬‬ ‫‪ .I%&> ٢١٨‬ا ز‬ ‫ﺷﺮﻁ ﺍﻟﻤﺠﺎﺯ ﻗﺮﻳﻨﺔ ﺗﺼﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺠﺎﺯﻱ‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺠﺎﺯ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﻴﺎﻧﻴﻮﻥ‪ ،‬ﻟﻜﻨﻬﺎ‬ ‫‬‫ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ‬ ‫ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﻤﺠﺎﺯ ﻛﻤﺎ ﻋﻠﻴﻪ ﺃﺋﻤﺔ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻫﻲ ﺇﻣﺎ ﻋﻘﻠﻴﺔ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ ﴿ :‬ﮯ ¡ ‪§ ¦ ¥ ¤ £ ¢‬‬ ‫¨ © ‪﴾ ³ ² ± ° ¯ ®¬ « ª‬‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ ،[٦٤ :‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻳﻤﻨﻊ ﻣﻦ ﺣﻤﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻳﺼﺮﻓﻪ ﺇﻟﻰ‬ ‫ﺑﻴﺎﻥ ﺍﻹﻗﺪﺍﺭ ﻟﻪ ﻭﺍﻟﺘﻬﺪﻳﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻴﻢ ﺗﻌﺎﻟﻰ ﻻ ﻳﺄﻣﺮ ﺑﺎﻟﻔﺴﺎﺩ‪.‬‬ ‫ﺃﺳﺪﺍ ﻳﺮﻣﻲ‪،‬‬ ‫ﻭﺇﻣﺎ ﺣﺴﻴﺔ ﻧﺴﺒﺔ ﻟﻬﺎ ﺇﻟﻰ ﺍﻟﺤﺲ‪ ،‬ﻭﻫﻲ ﺇﻣﺎ ﻟﻔﻈﻴﺔ ﻧﺤﻮ‪ :‬ﺭﺃﻳﺖ ‬ ‫ﻓﺈﻥ ﻳﺮﻣﻲ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ ﻟﻠﻔﻆ ﺍﻷﺳﺪ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ ﻷﻥ ﺍﻟﺮﻣﻲ ﻻ ﻳﺼﺪﺭ‬ ‫ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺨﺼﻮﺹ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ ﺍﺳﻢ ﺍﻷﺳﺪ‪.‬‬ ‫ﻭﺇﻣﺎ ﻏﻴﺮ ﻟﻔﻈﻴﺔ ﻧﺤﻮ‪ :‬ﻻ ﺁﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺲ ﻳﻤﻨﻊ ﻣﻦ ﺃﻛﻞ‬ ‫ﺃﺻﻞ ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻭﻳﺼﺮﻑ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺇﻟﻰ ﺛﻤﺮﻫﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٥/١‬ ‪.٤٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪176‬‬ ‫ﻭﺇﻣﺎ ﻋﺎﺩﻳﺔ‪ ،‬ﻭﻣﺜﻞ ﻟﻪ ﺑﻌﻀﻬﻢ ﺑﻴﻤﻴﻦ ﺍﻟﻔﻮﺭ‪ ،‬ﻭﻫﻲ ﻣﺎ ﺇﺫﺍ ﺣﻠﻒ ﺭﺟﻞ ﻋﻠﻰ‬ ‫ﺍﻣﺮﺃﺗﻪ ﻭﻗﺪ ﺃﺭﺍﺩﺕ ﺍﻟﺨﺮﻭﺝ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺧﺮﺟﺖ ﻓﺄﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪ :‬ﺇﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻴﻤﻴﻦ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻻﻗﺘﻀﺎﺀ ﺍﻟﻌﺎﺩﺓ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺗﻄﻠﻖ ﺇﻥ ﺧﺮﺟﺖ ﺑﻌﺪ‬ ‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻋﻨﺪﻩ)‪.(١‬‬ ‫‪ ٢١٩‬ا‪O‬ﻼف  و>ع ا ز‬ ‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻭﺍﻗﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻗﺪ ﻧﻔﻰ ﻭﻗﻮﻋﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬ ‫ﺃﺳﺪﺍ ﻳﺮﻣﻲ‪،‬‬ ‫ﻣﺠﺎﺯﺍ ﻧﺤﻮ‪ :‬ﺭﺃﻳﺖ ‬ ‫‬‫ﺍﻹﺳﻔﺮﺍﻳﻴﻨﻲ ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻗﺎﻻ‪ :‬ﻭﻣﺎ ﻳﻈﻦ‬ ‫ﻓﻬﻮ ﺣﻘﻴﻘﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ :‬ﻫﺬﺍ ﺑﺎﻃﻞ؛ ﻷﻧﺎ ﻛﻤﺎ ﻧﻌﻠﻢ ﺑﺎﺿﻄﺮﺍﺭ ﺃﻧﻬﻢ ﻳﺴﺘﻌﻤﻠﻮﻥ‬ ‫ﻟﻔﻆ ﺍﻟﺤﻤﺎﺭ ﻟﻠﺒﻠﻴﺪ ﻭﻟﻔﻆ ﺍﻷﺳﺪ ﻟﻠﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻧﻌﻠﻢ ﺿﺮﻭﺭﺓ ﺃﻧﻬﻢ ﻗﺼﺪﻭﺍ‬ ‫ﺍﻟﺘﺠﻮﺯ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺒﻠﻴﺪ ﻟﻠﻔﻆ ﺍﻟﺤﻤﺎﺭ ﻟﻴﺲ ﻛﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﺒﻬﻴﻤﺔ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﺳﺒﻖ ﺇﻟﻰ ﺍﻷﻓﻬﺎﻡ ﻣﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺭﺃﻳﺖ ﺍﻟﺤﻤﺎﺭ ﺍﻟﺒﻬﻴﻤﺔ ﺩﻭﻥ ﺍﻟﺒﻠﻴﺪ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻟﻜﻦ ﻣﺎ ﺯﻋﻤﻮﻩ ﺑﺎﻃﻞ؛ ﻷﻥ ﺍﻟﻮﺻﻒ ﺑﺎﻟﺤﻘﻴﻘﺔ‬ ‫ﻭﺍﻟﻤﺠﺎﺯ ﺇﻧﻤﺎ ﻳﺠﺮﻱ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﻓﻘﻂ؛ ﻷﻧﻬﺎ ﻫﻲ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﺩﻭﻥ ﺍﻟﻘﺮﺍﺋﻦ‪،‬‬ ‫ﻭﺍﻟﻘﺮﺍﺋﻦ ﻻ ﺗﺨﺘﺺ ﺑﺎﻷﻟﻔﺎﻅ‪ ،‬ﺇﺫ ﻗﺪ ﺗﻜﻮﻥ ﺷﺎﻫﺪ ﺣﺎﻝ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻴﺲ ﻣﻦ‬ ‫ﻓﻌﻞ ﺍﻟﻤﺘﻜﻠﻢ)‪.(٢‬‬ ‫‪ ٢٢٠‬ا ز  ا&آن‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻫﻞ ﻓﻴﻪ ﻣﺠﺎﺯ ﺃﻡ ﻫﻮ ﻛﻞ ﺣﻘﻴﻘﺔ ﻻ ﻣﺠﺎﺯ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﻛﻠﻪ ﺣﻘﻴﻘﺔ ﻻ ﻣﺠﺎﺯ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﺣﻖ ﻭﺍﻟﻤﺠﺎﺯ ﺑﺎﻃﻞ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٢/١‬ ‪.٤٢٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٤/١‬ ‪.٤٢٥‬‬ ‫‪177‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﻣﺠﺎﺯﺍ ﻭﻫﺬﺍ ﺃﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻓﻴﻪ ﺍﻟﻤﺠﺎﺯ ﻭﻟﻴﺲ‬ ‫‬‫ﺍﻟﺤﻖ‬ ‫ﺑﺒﺎﻃﻞ ﻭﺇﻧﻤﺎ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻠﻔﻆ ﻻ ﻓﻲ ﺍﻟﻤﻌﻨﻰ)‪.(١‬‬ ‫ﻭﻣﻨﻌﺖ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﻗﻮﻉ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻮﺟﻬﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻳﻘﺒﺢ ﻭﻗﻮﻋﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ؛ ﻷﻧﻪ ﻛﺬﺏ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻳﺼﺢ‬ ‫ﺯﻳﺪﺍ ﺣﻤﺎﺭ‪:‬‬ ‫ﻧﻔﻲ ﻣﺜﺒﺘﻪ‪ ،‬ﻓﻴﺼﺪﻕ ﺍﻟﻨﻔﻲ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻳﺼﺪﻕ ﻗﻮﻟﻚ ﻟﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ‬ ‫ﺇﻧﻪ ﻟﻴﺲ ﺑﺤﻤﺎﺭ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ ﺻﺎﺩﻗﺔ ﻟﻢ ﻳﺼﺪﻕ ﻧﻔﻴﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻭﻗﻊ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﺰﻡ ﺃﻥ ﻳﻮﺻﻒ ﺍﻟﺒﺎﺭﻱ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﺄﻧﻪ ﻣﺘﺠﻮﺯ‪.‬‬ ‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺑﺄﻥ ﺍﻟﻤﺠﺎﺯ ﻳﻤﺘﺎﺯ ﻋﻦ ﺍﻟﻜﺬﺏ ﺑﺎﻟﻘﺮﻳﻨﺔ ﺍﻟﻤﻨﺼﻮﺑﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻻ ﻗﺮﻳﻨﺔ ﻣﻌﻪ‪ ،‬ﻓﺎﻟﻤﺠﺎﺯ ﺻﺪﻕ ﻻ ﻗﺒﺢ ﻓﻴﻪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺄﻥ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﺍﻹﺫﻥ‬ ‫ﺍﻟﺴﻤﻌﻲ‪ ،‬ﻭﻷﻧﻪ ﻳﻮﻫﻢ ﺃﻧﻪ ﻳﺘﻬﺎﻭﻥ ﺑﻔﻌﻞ ﻗﺒﻴﺢ ﺃﻭ ﺻﻐﻴﺮ ﻛﻤﺎ ﻓﻲ ﺍﻟﺸﺎﻫﺪ ﺇﺫﺍ ﻗﻠﻨﺎ‪:‬‬ ‫ﻓﻼﻥ ﻳﺘﺠﻮﺯ ﻓﻲ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻣﺎ ﺃﻭﻫﻢ ﺍﻟﺨﻄﺄ ﺍﻣﺘﻨﻊ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺣﻘﻴﻘﺔ ﻛﺎﻥ ﺃﻡ‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻨﺤﻦ ﻧﻘﻄﻊ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻭﻗﻊ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫‬ ‫﴿ ‪] ﴾ k j‬ﻳﻮﺳﻒ‪ ،[٨٢ :‬ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪H G F ﴿ :‬‬ ‫‪] ﴾ K J I‬ﺍﻟﻜﻬﻒ‪ [٧٧ :‬ﻭﻟﻴﺲ ﻟﻠﺠﺪﺍﺭ ﺇﺭﺍﺩﺓ‪ ،‬ﻟﻜﻦ ﺷﺒﻬﺖ ﺣﺎﻟﺘﻪ ﺑﺤﺎﻟﺔ ﻣﻦ‬ ‫ﻳﻔﻌﻞ ﺍﻟﺸﻲﺀ ﻋﻦ ﺇﺭﺍﺩﺓ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٤١/١‬ ‪.٤٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٥/١‬ ‪.٤٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪178‬‬ ‫ﺍﺗﻔﻖ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺩ ﺍﷲ ‪ 8‬ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﺟﻮﺩﻧﺎ ﻓﻲ ﺟﻨﺐ ﻭﺟﻮﺩ ﺍﷲ ‪8‬‬ ‫ﻣﺠﺎﺯ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺴﻔﺴﻄﺔ ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﺑﺎﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﺩﻭﻥ‬ ‫ﺍﻷﻓﻌﺎﻝ)‪.(١‬‬ ‫‪ ٢٢١‬ا&آن & ‬ ‫ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﺮﺑﻲ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺍﷲ ‪﴾ u t s ﴿ : 8‬‬ ‫]ﺍﻟﺸﻌﺮﺍﺀ‪ ،[١٩٥ :‬ﻭﻗﻮﻟﻪ‪] ﴾ Z Y X W V U ﴿ :‬ﺍﻟﺰﺧﺮﻑ‪،[٣ :‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﺃﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻏﻴﺮ ﺍﻟﻌﺮﺑﻲ ﻣﻦ ﺳﺎﺋﺮ ﻟﻐﺎﺕ ﺍﻟﻌﺠﻢ ﻗﺎﻝ‪ :‬ﻭﺫﻟﻚ‬ ‫ﻣﺤﻤﺪﺍ ﮊ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﺑﻘﻮﻟﻪ‪w v } ﴿ :‬‬ ‫‬‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺚ‬ ‫‪ ~ } | { z y x‬ﮯ ¡ ﴾ ]ﺳﺒﺄ‪.(٢)[٢٨ :‬‬ ‫‪ ٢٢٢‬ﻼت ا ز‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻧﻘﻞ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻟﻪ ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺇﻥ ﻟﻔﻆ ﺍﻷﺳﺪ‬ ‫ﻣﺜﻼﻣﺠﺎﺯ ﻓﻲ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻭﺇﻥ ﺍﻟﺨﻤﺮ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﻌﺼﻴﺮ‪ ،‬ﻭﺇﻥ ﺍﻟﻌﻴﻦ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﺠﺎﺳﻮﺱ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻋﺪﻡ ﺍﻻﻃﺮﺍﺩ‪ :‬ﺃﻱ‪ :‬ﺇﺫﺍ ﻭﺿﻊ ﻟﻔﻆ ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺤﻖ ﺫﻟﻚ‬ ‫ﺍﻟﻠﻔﻆ ﺃﻥ ﻳﻄﺮﺩ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻛﺎﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﺣﻘﻴﻘﺔ ﻓﻲ ﺑﻨﻲ ﺁﺩﻡ‪،‬‬ ‫ﻭﻫﻮ ﻣﻄﺮﺩ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩﻫﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺠﺎﺯ ﻓﻼ ﻳﺼﺢ ﺍﻃﺮﺍﺩﻩ ﻓﻲ ﻛﻞ ﻣﺎ ﻭﺟﺪﺕ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ‬ ‫ﺗﺠﻮﺯ ﺑﺎﻟﻠﻔﻆ ﻷﺟﻠﻬﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻷﺳﺪ ﻟﻤﺎ ﻛﺎﻥ ﻣﻮﺿﻮ ﻋﺎ ﻟﻠﺴﺒﻊ ﺍﻟﺸﺠﺎﻉ‪،‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٣/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٢/١‬‬ ‫‪179‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﻣﺠﺎﺯﺍ ﻟﻢ ﻳﻄﺮﺩ‪ ،‬ﺑﻞ ﺻﺢ‬ ‫‬‫ﻭﻛﺎﻥ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻉ ﻣﻦ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﺠﻨﺲ‬ ‫ﻭﺻﻒ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ﺑﺄﻧﻪ ﺃﺳﺪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻭﺻﻒ ﻛﻞ ﻣﻦ ﺗﺸﺠﻊ ﻣﻦ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﺑﺄﻧﻪ ﺃﺳﺪ‪ ،‬ﻓﻼ ﻳﻮﺻﻒ ﺍﻟﻬﺮ ﺇﺫﺍ ﺗﺸﺠﻊ ﺑﺄﻧﻪ ﺃﺳﺪ‪ ،‬ﻭﻻ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻓﻬﻢ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻤﺠﺎﺯ ﺇﻧﻤﺎ ﻳﺤﺼﻞ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻘﺮﻳﻨﺔ‪،‬‬ ‫ﺃﺳﺪﺍ‪ ،‬ﺗﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺬﻫﻦ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﺨﺼﻮﺹ‪،‬‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺭﺃﻳﺖ ‬ ‫ﺃﺳﺪﺍ ﻋﻠﻰ ﻓﺮﺱ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻓﻤﺎ ﺳﺒﻖ‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ‬ ‫ﺇﻟﻰ ﺍﻟﺬﻫﻦ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﻠﻔﻆ ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺎﻟﺘﺒﺎﺩﺭ ﻋﻼﻣﺔ ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﺍﻟﺘﺒﺎﺩﺭ ﻋﻼﻣﺔ ﻟﻠﻤﺠﺎﺯ‪.‬‬ ‫ﺎﺡ‬ ‫)ﺟ ﻨ ‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻳﻠﺘﺰﻡ ﺗﻘﻴﻴﺪﻩ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺜﻞ‪ :‬‬ ‫‪‬‬ ‫ﺍﻟﺬﻝ‪ ،( ‬ﺃﻱ‪ :‬ﻟﻴﻦ ﺍﻟﺠﺎﻧﺐ‪.‬‬ ‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻟﻤﺠﺎﺯ ﻳﺘﻮﻗﻒ ﺻﺤﺔ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻣﻀﺎﻫﻴﺎ ﻟﻠﻔﻆ ﺍﻟﺤﻘﻴﻘﺔ‪» ،‬ﻭﻧﺎﺭ ﺍﻟﺤﺮﺏ«‪ :‬ﺃﻱ‪ :‬ﺷﺪﺗﻬﺎ‬ ‫‬‫ﻟﻜﻮﻥ ﻟﻔﻆ ﺍﻟﻤﺠﺎﺯ‬ ‫ﺑﻌﻜﺲ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻻ ﻳﻠﺘﺰﻡ ﺗﻘﻴﻴﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺸﺘﺮﻛﺔ‬ ‫ ‬ ‫ﻣﺜﻼﻛﻌﻴﻦ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﺄﻃﻠﻖ ﻋﻠﻴﻪ ﻟﺘﻠﻚ ﺍﻟﻤﺸﺎﺑﻬﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺴ ‪‬ﻤﻰ‬ ‫ﺑﺎﻟﻤﺸﺎﻛﻠﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺍﻟﺸﻲﺀ ﺑﻠﻔﻆ ﻏﻴﺮﻩ ﻟﻮﻗﻮﻋﻪ ﻓﻲ ﺻﺤﺒﺘﻪ‬ ‫ﺗﺤﻘﻴﻘﺎ‪ ،‬ﻧﺤﻮ‪] ﴾ - , + ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٥٤ :‬ﺃﻱ‪ :‬ﻣﻜﺮﻭﺍ‬ ‫ﻓﺠﺎﺯﺍﻫﻢ ﺍﷲ ﻋﻠﻰ ﻣﻜﺮﻫﻢ‪ .‬ﻭﻧﺤﻮ‪﴾ b a ` _ ^ ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [١٩٤ :‬ﺃﻱ‪ :‬ﻓﺠﺎﻫﺪﻭﻩ‪ ،‬ﻹﻃﻼﻕ ﺍﻟﻤﻜﺮ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯﺍﺓ ﻭﺇﻃﻼﻕ ﺍﻻﻋﺘﺪﺍﺀ‬ ‫ﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ ﻣﺠﺎﺯ ﻟﻮﻗﻮﻉ ﺍﻟﻤﺠﺎﺯﺍﺓ ﻓﻲ ﺻﺤﺒﺔ ﺍﻟﻤﻜﺮ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺻﺤﺒﺔ‬ ‫ﺍﻻﻋﺘﺪﺍﺀ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٨/١‬ ‪.٤٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪180‬‬ ‫‪ ٢٢٣‬أ>‪5‬م ا ز‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻤﺠﺎﺯ ﺇﻟﻰ ﺷﺮﻋﻲ‪ :‬ﻛﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﻓﻲ ﻣﻄﻠﻖ‬ ‫ﺍﻹﻣﺴﺎﻙ‪ ،‬ﻭﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻘﺼﺪ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻗﺪ ﻧﻘﻠﻬﺎ ﺍﻟﺸﺮﻉ ﻋﻦ ﻣﻌﻨﺎﻫﺎ‬ ‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺻﺎﺭﺕ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﺳﻤﺎﻫﺎ ﺑﻬﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻬﻲ ﻓﻲ‬ ‫ﻣﺴﻤﻴﺎﺗﻬﺎ ﺍﻷﺻﻠﻴﺔ ﻣﺠﺎﺯ ﺷﺮﻋﻲ‪.‬‬ ‫ﻭﺇﻟﻰ ﻟﻐﻮﻱ‪ :‬ﻛﺈﻃﻼﻕ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻤﺨﺼﻮﺻﺔ‬ ‫ﻓﺈﻥ ﻣﺴﻤﻴﺎﺕ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻲ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺈﻃﻼﻗﻬﺎ ﻋﻠﻰ ﻫﺬﻩ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺠﺎﺯ ﻟﻐﻮﻱ ﻭﺇﻥ ﺻﺎﺭﺕ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ‪.‬‬ ‫ﻭﺇﻟﻰ ﻣﺠﺎﺯ ﻋﺮﻓﻲ‪ :‬ﻛﺈﻃﻼﻕ ﺍﻟﺪﺍﺑﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺪﺏ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‬ ‫ﻭﻏﻴﺮﻫﺎ)‪.(١‬‬ ‫‪ ;< ٢٢٤‬ا ز‬ ‫ﻟﻠﻤﺠﺎﺯ ﺃﺣﻜﺎﻡ ﻣﻨﻬﺎ‪ :‬ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﻗﺼﺪ ﺑﻪ ﻣﻦ ﺍﻟﺘﺠﻮﺯ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﺃﺳﺪﺍ ﻳﺮﻣﻲ‪ ،‬ﺃﻭ ﻋﺎ ‪‬ﻣﺎ ﻧﺤﻮ‪ :‬ﻻ ﺃﺩﺧﻞ ﺩﺍﺭ ﻓﻼﻥ‬ ‫‬‫ﺧﺎﺻﺎ ﻧﺤﻮ‪ :‬ﺭﺃﻳﺖ‬ ‫‪‬‬‫ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﺣﻴﺚ ﻳﺘﻨﺎﻭﻝ ﺩﺍﺭﻩ ﺑﺎﻟﻤﻠﻚ ﻭﺑﺎﻹﻳﺠﺎﺭﺓ ﻭﺑﺎﻟﻌﺎﺭﻳﺔ‪.‬‬ ‫ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻻ ﻋﻤﻮﻡ ﻟﻪ؛ ﻷﻧﻪ ﺿﺮﻭﺭﻱ‬ ‫ﻛﺎﻟﻤﻘﺘﻀﻲ‪ ،‬ﻭﺍﻟﻀﺮﻭﺭﻱ ﻻ ﻋﻤﻮﻡ ﻟﻪ‪ ،‬ﻷﻥ ﻣﺎ ﺛﺒﺖ ﺿﺮﻭﺭﺓ ﻳﺘﻘﺪﺭ ﺑﻘﺪﺭﻫﺎ‪،‬‬ ‫ﻭﺍﻟﻀﺮﻭﺭﺓ ﺗﻨﺪﻓﻊ ﺑﻼ ﻋﻤﻮﻡ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺛﺒﻮﺕ ﺍﻟﻌﻤﻮﻡ ﻟﻠﻤﺠﺎﺯ ﻛﺎﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ ﺭﺣﻤﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﺑﻮﺟﻮﻩ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣٢/١‬ ‪.٤٣٣‬‬ ‫‪181‬‬‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺼﻴﻎ ﺍﻟﻤﻘﺘﺮﻧﺔ ﺑﺄﺩﻟﺔ ﺍﻟﻌﻤﻮﻡ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﺣﻘﻴﻘﺔ ﻛﺎﻧﺖ ﺃﻭ‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﺃﺣﺪ ﻧﻮﻋﻲ ﺍﻟﻜﻼﻡ ﻓﻜﺎﻥ ﻣﺜﻞ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ ﻓﻲ ﺇﻓﺎﺩﺓ‬ ‫ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺨﺼﻮﺹ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻋﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻟﻴﺲ ﺇﻻ ﻟﻤﺎ ﻳﻠﺤﻖ ﺑﻪ ﻣﻦ ﺩﻟﻴﻞ ﺍﻟﻌﻤﻮﻡ ﻻ ﻟﻜﻮﻧﻪ‬ ‫ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺇﻻ ﻟﻜﺎﻥ ﻛﻞ ﺣﻘﻴﻘﺔ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻓﻜﺬﺍ ﺍﻟﻤﻠﺰﻭﻡ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺻﺤﺔ ﻧﻔﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﻋﻨﻪ‪ ،‬ﻓﻴﺼﺢ ﺃﻥ‬ ‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺠﺎﺯ ‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬‫ﻳﻘﺎﻝ ﻟﻠﺠﺪ‪ :‬ﻟﻴﺲ ﺑﺄﺏ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻟﻜﻨﻪ ﺃﺏ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺴﻚ ﺑﻪ‪ ،‬ﻭﻳﺼﺢ ﺍﻷﺧﺬ ﺑﻤﺪﻟﻮﻟﻪ‪ ،‬ﺑﻞ‬ ‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺠﺎﺯ ‬ ‫ﻳﺠﺐ ﺫﻟﻚ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻠﻔﻆ ﻣﻤﻜﻨﺔ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻳﺮﺟﺢ ﻋﻠﻰ ﺍﻹﺿﻤﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻞ ﻓﻲ ﻣﻘﺎﻡ‬ ‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺠﺎﺯ ‬ ‫ﺍﻟﺘﻌﺎﺭﺽ)‪.(١‬‬ ‫‪ ٢٢٥‬ا\;‪  .‬ا‪"C‬ل ا ز‬ ‫ﺧﻠﻔﺎ ﻋﻨﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﺃﻭﻟﻰ‬‫ﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ‬ ‫ﺑﺎﻻﺳﺘﻌﻤﺎﻝ ﻣﻦ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻟﻢ ﻳﺼﺢ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻬﺎ ﺇﻻ ﻟﺪﺍﻉﻳﺮﺟﺢ ﺍﻟﺘﻌﺒﻴﺮ‬ ‫ﺑﺎﻟﻤﺠﺎﺯ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺪﺍﻋﻲ ﻫﻮ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺘﻲ ﻷﺟﻠﻬﺎ ﻭﻗﻊ ﺍﻟﺘﺠﻮﺯ‪ ،‬ﻭﻫﻲ ﺃﻣﻮﺭ‬ ‫ﻛﺜﻴﺮﺓ؛ ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺃﻱ‪ :‬ﺃﻛﺜﺮ ﺑﻼﻏﺔ ﻓﻲ ﺍﻟﻮﺻﻒ ﻭﺃﻭﺟﺰ ‬ ‫ﻟﻔﻈﺎ‬ ‫ﻓﻲ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣٧/١‬ ‪.٤٤٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪182‬‬ ‫‪ ٢‬ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻟﻤﺤﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻦ ﻧﺤﻮ ﺍﻟﺴﺠﻊ‪،‬‬ ‫ﻭﺍﻟﻤﻄﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﻧﺴﺔ‪.‬‬ ‫‪ ٣‬ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﺘﻠﻄﻒ ﻓﻲ ﺍﻟﻜﻼﻡ ﺑﺨﻼﻑ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫‪ ٤‬ ﺃﻥ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﻤﺠﺎﺯ ﻳﻜﻮﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻋﻦ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫‪ ٥‬ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻳﺘﻴﺴﺮ ﺑﻪ ﺍﺧﺘﺮﺍﻉ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺍﻟﻨﻜﺖ ﺍﻟﺒﺪﻳﻌﺔ ﺍﻟﻈﺮﻳﻔﺔ‪.‬‬ ‫ﻣﺴﺘﺴﻤﺠﺎ ﻳﻜﺮﻫﻪ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻓﻴﻌﺪﻝ ﻋﻨﻬﺎ‬ ‫‬‫‪ ٦‬ ﺃﻥ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻗﺪ ﻳﻜﻮﻥ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ ﻟﻨﺰﺍﻫﺘﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٣/١‬ ‪.٤٤٥‬‬ ‫‪183‬‬ ‫ا\&وف‬ ‫‪ ٢٢٦‬أ>‪5‬م <&وف ا‬ ‫ﺗﻨﻘﺴﻢ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻌﻨﻮﻳﺔ ﺇﻟﻰ ﻣﺠﺎﺯ ﻭﺇﻟﻰ ﺣﻘﻴﻘﺔ ﻛﺎﻧﻘﺴﺎﻡ ﺳﺎﺋﺮ ﺍﻟﻜﻠﻢ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﺫﻟﻚ؛ ﻓﻜﻤﺎ ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﻏﻴﺮ ﺍﻟﺤﺮﻭﻑ ﺗﻜﻮﻥ ﺗﺎﺭﺓ ﻓﻲ‬ ‫ﻣﺠﺎﺯﺍ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻌﻨﻮﻳﺔ ﻷﻧﻬﺎ ﻧﻮﻉ ﻣﻨﻬﺎ‪،‬‬ ‫‬‫ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺣﻘﻴﻘﺔ ﻭﺃﺧﺮﻯ‬ ‫ﻭﺣﻜﻤﻬﺎ ﺣﻜﻤﻬﺎ)‪.(١‬‬ ‫‪&< ٢٢٧‬وف ا!‬ ‫ﺃﻣﺎ ﺣﺮﻭﻑ ﺍﻟﻤﺒﺎﻧﻲ ﻓﺈﻧﻬﺎ ﻻ ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻷﻧﻬﺎ ﺃﺟﺰﺍﺀ ﻛﻠﻤﺔ ﻛﺤﺮﻭﻑ‬ ‫ﺯﻳﺪ‪ ،‬ﻻ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﻠﻢ ﻛﺤﺮﻭﻑ ﺍﻟﻤﻌﺎﻧﻲ ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻥ »ﺍﻟﻮﺍﻭ«ﻣﺜﻼ ‬ ‫ﺣﻘﻴﻘﺔ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﺠﻤﻊ‪ ،‬ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭ»ﺍﻟﻔﺎﺀ« ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺘﻌﻘﻴﺐ‪ ،‬ﻣﺠﺎﺯ‬ ‫ﻓﻲ ﺍﻟﺘﺮﺍﺧﻲ‪ ،‬ﻭﻓﻲ ﻣﻄﻠﻖ ﺍﻟﺠﻤﻊ ﻭ»ﺛﻢ« ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺘﺮﺍﺧﻲ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﺘﻌﻘﻴﺐ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻜﺬﺍ)‪.(٢‬‬ ‫ﻭﻓﻲ ﻣﻄﻠﻖ ﺍﻟﺠﻤﻊ ‬ ‫ﺗﻮﺳﻊ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﻫﻲ‬ ‫‪‬‬ ‫ﺗﺸﻤﻞ ﺣﺮﻭﻑ ﺍﻟﺠﺮ‪ ،‬ﻭﺍﻟﻌﻄﻒ‪ ،‬ﻭﺍﻟﻈﺮﻭﻑ‪ ،‬ﻓﺘﻮﺳﻌﻮﺍ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٦/١‬ ‪.٤٤٧‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٤٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪184‬‬ ‫ﻳﺘﻮﺳﻌﻮﺍ ﻓﻲ ﺫﻟﻚ ﺑﻞ ﺗﻜﻠﻤﻮﺍ ﻋﻠﻰ‬ ‫‪‬‬‫ﺃﻣﺎ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻓﻠﻢ‬ ‫ﺑﻌﻀﻬﺎ ﻓﺬﻛﺮ ﺍﻹﺳﻨﻮﻱ ﺑﻬﺎﻣﺶ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺷﺮﺣﻪ ﺳﺘﺔ ﻣﻨﻬﺎ ﻓﻘﻂ‪ ،‬ﺑﻴﻨﻤﺎ ﺫﻛﺮ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻣﻨﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﺣﺮﻓﺎ‪.‬‬ ‫ﻭﻗﺪ ﺃﻓﺎﺽ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻴﻬﺎ ﻓﺬﻛﺮﻫﺎ ﺟﻤﻴﻌﻬﺎ ﻭﺍﺳﺘﻐﺮﻕ ﺷﺮﺣﻬﺎ ﻧﺤﻮ ﻧﻴﻒ‬ ‫ﻭﺛﻼﺛﻴﻦ ﺻﻔﺤﺔ)‪.(١‬‬ ‫<&وف ا‪$,‬‬ ‫‪ ;< ٢٢٨‬ااو‬ ‫ﻓﺼﺎﻋﺪﺍ ﻭﺗﺸﺮﻳﻜﻬﻤﺎ‬ ‫‬‫»ﺍﻟﻮﺍﻭ«‪ :‬ﺣﻘﻴﻘﺔ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﺠﻤﻊ‪ ،‬ﺃﻱ‪ :‬ﺟﻤﻊ ﺍﻷﻣﺮﻳﻦ‬ ‫ﺣﻜﻤﺎ‬ ‫‬‫ﻓﻲ ﺍﻟﺸﻲﺀ‪ ،‬ﺃﻣﻜﺎﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺛﺒﻮ ﺗﺎ ﻧﺤﻮ‪ :‬ﻗﺎﻡ ﺯﻳﺎﺩ ﻭﻗﻌﺪ ﻋﻤﺮﻭ‪ ،‬ﺃﻭ‬ ‫ﻧﺤﻮ‪ :‬ﻗﺎﻡ ﺯﻳﺪ ﻭﻋﻤﺮﻭ‪ ،‬ﺃﻭ ﺫﺍ ﺗﺎ ﻧﺤﻮ‪ :‬ﻗﺎﻡ ﻭﻗﻌﺪ ﻋﻤﺮﻭ‪ ،‬ﻓﺎﻟﻮﺍﻭ ﻓﻲ ﺟﻤﻴﻊ ﻫﺬﻩ‬ ‫ﺍﻷﻣﺜﻠﺔ ﺇﻧﻤﺎ ﻫﻲ ﻟﻤﻄﻠﻖ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻣﻌﻄﻮﻓﻴﻬﺎ‪ ،‬ﻭﺗﺸﺮﻳﻜﻬﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻣﻦ‬ ‫ﻏﻴﺮ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﻌﻴﺔ ﺃﻭ ﺗﺮﺗﻴﺐ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺃﺭﻳﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﻌﻴﺔ ﻭﺍﻟﺘﺮﺗﻴﺐ ﺟﻲﺀ ﻟﻪ‬ ‫ﺑﻘﺮﻳﻨﺔ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻓﻼ ﺗﻔﻴﺪ ﺇﻻ ﻣﻄﻠﻖ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻘﻮﻝ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻤﻌﻴﺔ ﻫﻲ‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻔﻴﺪ ﺍﻟﻤﻌﻴﺔ ‬ ‫ﻣﻘﺎﺭﻧﺔ ﺍﻟﻤﺘﻌﺎﻃﻔﻴﻦ ﻭﺟﻮ ﺩﺍ ﻓﻲ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻧﻘﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻔﻴﺪ ﺍﻟﺘﺮﺗﻴﺐ ‬ ‫ﻭﻧﺴﺐ ﺇﻟﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻫﻮ‪ :‬ﺗﺄﺧﺮ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻦ‬ ‫ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺰﻣﺎﻥ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٤٤/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٩/١‬ ‪.٤٥٠‬‬ ‫‪185‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫‪ ٢٢٩‬ا‪"C‬رة ااو \ل‬ ‫ﺗﺴﺘﻌﺎﺭ »ﺍﻟﻮﺍﻭ« ﻟﻠﺤﺎﻝ؛ ﻷﻥ »ﺍﻟﻮﺍﻭ« ﻟﻤﻄﻠﻖ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺬﻱ ﺑﻴﻦ‬ ‫ﺍﻟﺤﺎﻝ ﻭﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻣﺤﺘﻤﻼﺕ ﺫﻟﻚ ﺍﻟﺠﻤﻊ‪.‬‬ ‫‬ ‫ﺣﺎﻻ ﻟﺘﻌﻠﻘﻬﺎ ﺑﺎﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ‬ ‫ﻭﺍﻷﺻﻞ ﺃﻥ »ﺍﻟﻮﺍﻭ« ﻻ ﺗﺪﺧﻞ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ‬ ‫ﺭﺍﻛﺒﺎ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻟﻤﺎ‬ ‫ﺯﻳﺪﺍ ‬ ‫ﻣﻌﻨﻰ‪ ،‬ﻭﺍﻟﺘﻌﻠﻖ ﺍﻟﻤﻌﻨﻮﻱ ﻳﻐﻨﻲ ﻋﻦ ﺍﻟﺮﺑﻂ ﻛﻤﺎ ﻓﻲ‪ :‬ﺍﺿﺮﺏ ‬ ‫ﻛﺎﻧﺖ ﻟﻤﻄﻠﻖ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺬﻱ ﺑﻴﻦ ﺍﻟﺤﺎﻝ ﻭﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻣﺤﺘﻤﻼﺕ ﺫﻟﻚ‬ ‫ﺍﻟﺠﻤﻊ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﺟﺎﺯ ﺍﺳﺘﻌﺎﺭﺗﻬﺎ ﻟﻤﻌﻨﻰ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﺎﺳﺘﻌﺎﺭﻭﻫﺎ ﻟﻪ ﻋﻨﺪ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻰ‬ ‫ﻭﻋﻠﻲ ﻗﻴﻤﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻡ‬ ‫‪‬‬‫ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﺼﺎﺣﺒﻪ‪ :‬ﺍﻋﺘﻖ ﻏﻼﻣﻚ ﻓﻼ ﻧﺎ‬ ‫»ﻭﻋﻠﻲ‬ ‫‪‬‬‫ﺍﻟﻘﺎﺋﻞ ﻗﻴﻤﺔ ﺍﻟﻐﻼﻡ ﺇﻥ ﺃﻋﺘﻘﻪ ﺳﻴﺪﻩ ﻷﺟﻞ ﻗﻮﻟﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ »ﺍﻟﻮﺍﻭ« ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫ﻗﻴﻤﺘﻪ« ﻟﻠﺤﺎﻝ‪ ،‬ﺇﺫ ﻻ ﻭﺟﻪ ﻟﻠﻌﻄﻒ ﻫﺎﻫﻨﺎ‪ ،‬ﻷﻥ ﺍﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ ﻓﻌﻠﻴﺔ ﻃﻠﺒﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺇﺳﻤﻴﺔ ﺧﺒﺮﻳﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻛﻤﺎﻝ ﺍﻻﻧﻘﻄﺎﻉ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ ﺷﺮﻭﻁ ﻟﻜﻮﻧﻬﺎ ﻣﻘﻴﺪﻩ ﻛﺎﻟﺸﺮﻁ‪،‬‬ ‫ﻭﻋﻠﻲ ﻗﻴﻤﺘﻪ‪ ،‬ﺃﻋﺘﻘﻪ ﺣﺎﻝ ﻛﻮﻧﻲ ﺿﺎﻣ ﻨﺎ ﻟﻘﻴﻤﺘﻪ)‪.(١‬‬ ‫‪‬‬‫ﻓﻤﻌﻨﻰ ﻗﻮﻟﻚ‪ :‬ﺃﻋﺘﻖ ﻓﻼ ﻧﺎ‬ ‫‪» ;< ٢٣٠‬اء«‬ ‫»ﺍﻟﻔﺎﺀ«‪ :‬ﺣﻘﻴﻘﺔ ﻟﻠﺘﻌﻘﻴﺐ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻮﻥ ﻭﺟﻮﺩ ﻣﻌﻄﻮﻓﻬﺎ ﺑﻌﺪ ﻭﺟﻮﺩ‬ ‫ﻣﺎ ﻋﻄﻔﺖ ﻋﻠﻴﻪ ﺑﻌﺪﻳﺔ ﺯﻣﺎﻧﻴﺔ ﺑﻐﻴﺮ ﻣﻬﻠﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻟﻠﻌﻄﻒ ﺃﻭ ﻟﺮﺑﻂ ﺟﻤﻠﺔ‬ ‫ﺍﻟﺠﻮﺍﺏ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﻭﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺒﻌﺪﻳﺔ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﺑﺤﺴﺒﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺗﺰﻭﺝ‬ ‫ﻓﻼﻥ ﻓﻮﻟﺪ ﻟﻪ؛ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﻣﺪﺓ ﺍﻟﺤﻤﻞ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬ ‫ﺩﺧﻠﺖ ﺍﻟﺒﺼﺮﺓ ﻓﺒﻐﺪﺍﺩ؛ ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﻓﻲ ﺍﻟﺒﺼﺮﺓ ﻭﻻ ﺑﻴﻦ ﺍﻟﺒﻠﺪﻳﻦ‪.‬‬ ‫ﺛﻢ ﺍﻟﻌﺎﻃﻔﺔ ﺇﻥ ﻋﻄﻔﺖ ﻣﻔﺮ ﺩﺍ ﻋﻠﻰ ﻣﻔﺮﺩ ﺗﻔﻴﺪ ﺃﻥ ﻣﻼﺑﺴﺔ ﺍﻟﻤﻌﻄﻮﻑ ﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﻔﻌﻞ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻴﻪ ﺣﺎﺻﻠﺔ ﻟﻪ ﺑﻌﺪ ﻣﻼﺑﺴﺔ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺑﻼ ﻣﻬﻠﺔ‪ ،‬ﻓﻤﻌﻨﻰ‬ ‫ﻗﻮﻟﻚ‪ :‬ﻗﺎﻡ ﺯﻳﺪ ﻓﻌﻤﺮﻭ‪ :‬ﺣﺼﻞ ﻗﻴﺎﻡ ﻋﻤﺮﻭ ﻋﻘﺐ ﻗﻴﺎﻡ ﺯﻳﺪ ﺑﻼ ﻓﺼﻞ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥٣/١‬ ‪.٤٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪186‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﺘﺘﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﻤﻮﺻﻮﻑ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﺘﺮﺗﻴﺐ ﻟﻴﺲ ﻓﻲ ﻣﻼﺑﺴﺎﺗﻬﺎ‬ ‫ﻟﻤﺪﻟﻮﻝ ﻋﺎﻣﻠﻴﻬﺎ ﻛﻤﺎ ﻛﺎﻥ ﻓﻲ ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﻗﺎﻡ ﺯﻳﺪ ﻓﻌﻤﺮﻭ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﻣﺼﺎﺩﺭ‬ ‫ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻗﻮﻟﻚ‪ :‬ﺟﺎﺀﻧﻲ ﺯﻳﺪ ﺍﻵﻛﻞ ﻓﺎﻟﺸﺎﺭﺏ ﻓﺎﻟﻨﺎﺋﻢ‪ :‬ﺃﻱ‪:‬‬ ‫ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﻓﻴﺸﺮﺏ ﻓﻴﻨﺎﻡ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ »ﺍﻟﻔﺎﺀ« ﻟﻠﺘﻌﻠﻴﻞ‪ ،‬ﻓﺘﺪﺧﻞ ﺗﺎﺭﺓ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻌﻠﺔ ﻧﺤﻮ‪ :‬ﺩﺧﻞ‬ ‫ﺍﻟﺸﺘﺎﺀ ﻓﺘﺄﻫﺐ‪ ،‬ﻭﺗﺨﺺ ﻓﻴﻪ ﺑﺎﺳﻢ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻬﺎ‪» :‬ﻓﺎﺀ ﺍﻟﺴﺒﺒﻴﺔ«‪ ،‬ﻭﺗﺪﺧﻞ‬ ‫ﺗﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺩﺍﻣﺖ ﺗﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻤﻦ ﻫﻮ ﻓﻲ ﻗﻴﺪ ﻇﺎﻟﻢ‪:‬‬ ‫ﺃﺑﺸﺮ ﻓﻘﺪ ﺃﺗﺎﻙ ﺍﻟﻐﻮﺙ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﻮﺙ ﺑﻌﺪ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺑﺸﺎﺭ ﺑﺎﻕ ﻭﻫﻮ ﻋﻠﺔ ﻟﻺﺑﺸﺎﺭ‪،‬‬ ‫ﻭ ﺗﺴ ‪‬ﻤﻰ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ »ﻓﺎﺀ ﺍﻟﺘﻌﻠﻴﻞ«‪.‬‬ ‫ﻣﺠﺎﺯﺍ ﺑﻤﻌﻨﻰ‬ ‫‬‫ﻭﻗﺪ ﺗﺨﺮﺝ »ﺍﻟﻔﺎﺀ« ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺘﻌﻘﻴﺐ‪ ،‬ﻓﺘﺴﺘﻌﻤﻞ‬ ‫»ﺍﻟﻮﺍﻭ« ﻓﻲ ﻧﺤﻮ‪ :‬ﺟﺎﺀ ﺯﻳﺪ ﻓﻌﻤﺮﻭ ﻗﺒﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﻭﺟﺎﺀ ﻋﻤﺮﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﺑﻤﻌﻨﻰ »ﺛﻢ«‬ ‫ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪{ z y x w v u t ﴿ :‬‬ ‫| } ~ ﮯ ¡ ﴾ ]ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١٤ :‬ﻷﻥ ﺑﻴﻦ ﺧﻠﻖ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ)‪.(١‬‬ ‫‪z ;< ٢٣١‬‬ ‫»ﺛﻢ« ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻤﻬﻠﺔ ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻤﻌﺒ‪‬ﺮ ﻋﻨﻬﻤﺎ ﺑﺎﻟﺘﺮﺍﺧﻲ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻬﻠﺔ‬ ‫ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ‪ ،‬ﺍﻟﺘﺄﻧﻲ ﺣﺘﻰ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﻤﺘﻌﺎﻃﻔﻴﻦ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻻ ﺗﻌﻠﻖ ﺑﻪ‬ ‫ﻭﺍﻗﻌﺎ ﺑﻌﺪ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ‪،‬‬ ‫ﻷﺣﺪﻫﻤﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﺮﺗﻴﺐ ﻫﻮ ﻛﻮﻥ ﺍﻟﺜﺎﻧﻲ ‬ ‫ﺧﺒﺰﺍ‪ ،‬ﻓﺄﻛﻠﻬﻤﺎ ﻣﺘﻌﺎﻗﺒﻴﻦ‬ ‫ﺗﻤﺮﺍ ﺛﻢ ‬ ‫ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﺣﻨﺚ ﻋﻠﻰ ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺄﻛﻞ ‬ ‫ﺑﻼ ﻣﻬﻠﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻛﻞ ﺍﻟﺨﺒﺰ ﻗﺒﻞ ﺍﻟﺘﻤﺮ ﻟﻌﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ ﻫﻨﺎﻟﻚ‪،‬‬ ‫ﻣﻌﺎ ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻓﻼ ﺣﻨﺚ ﻋﻠﻴﻪ ﻓﻲ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺼﻮﺭ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻛﻠﻬﻤﺎ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥٦/١‬ ‪.٤٦٠‬‬ ‫‪187‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫ﻣﺠﺎﺯﺍ ﺑﻤﻌﻨﻰ »ﺍﻟﻔﺎﺀ« ﻛﻤﺎ ﻓﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫‬‫ﻭﺗﺴﺘﻌﻤﻞ »ﺛﻢ«‬ ‫ﺟﺮﻯ ﻓﻲ ﺍﻷﻧﺎﺑﻴﺐ ﺛﻢ ﺍﺿﻄﺮﺏ‬‫ﻛﻬﺰ ﺍﻟﺮﺩﻳﻨﻲ ﺗﺤﺖ ﺍﻟﻌﺠﺎﺝ‬ ‫ﺇﺫ ﺍﻟﻤﻌﻨﻰ‪ :‬ﻓﺎﺿﻄﺮﺏ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺑﻴﻦ ﺍﻟﺠﺮﻱ ﻓﻲ ﺍﻷﻧﺎﺑﻴﺐ ﻭﺑﻴﻦ ﺍﺿﻄﺮﺍﺏ‬ ‫ﺍﻟﺮﻣﺢ ﻣﻬﻠﺔ‪.‬‬ ‫ﻣﺠﺎﺯﺍ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪" ! ﴿ :‬‬ ‫‬‫ﺃﻳﻀﺎ ﺑﻤﻌﻨﻰ »ﺍﻟﻮﺍﻭ«‬ ‫ﻭﺗﺴﺘﻌﻤﻞ ‬ ‫‪] ﴾ ( ' & % $ #‬ﺍﻟﺰﻣﺮ‪ ،[٦ :‬ﻭﺍﻟﺠﻌﻞ ﻗﺒﻞ ﺧﻠﻘﻨﺎ‪.‬‬ ‫ﻭﻗﺪ ﺃﺷﻜﻞ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺤﺎﺓ ﻭﺟﻪ ﻣﺠﻲﺀ »ﺛﻢ« ﺑﻤﻌﻨﻰ »ﺍﻟﻔﺎﺀ« ﻓﺄﻧﻜﺮ‬ ‫ﺇﻓﺎﺩﺗﻬﺎ ﺍﻟﻤﻬﻠﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺃﺷﻜﻞ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﻣﺠﻴﺌﻬﺎ ﺑﻤﻌﻨﻰ »ﺍﻟﻮﺍﻭ« ﻓﺄﻧﻜﺮ‬ ‫ﺇﻓﺎﺩﺗﻬﺎ ﺍﻟﺘﺮﺗﻴﺐ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻥ ﻣﺠﻴﺌﻬﺎ ﻟﻠﺘﺮﺍﺧﻲ ﻫﻮ ﺣﻘﻴﻘﺔ ﻭﺿﻌﻬﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﻣﺠﻴﺌﻬﺎ ﻟﻐﻴﺮ ﺫﻟﻚ ﻣﺠﺎﺯ)‪.(١‬‬ ‫‪«H » ;< ٢٣٢‬‬ ‫ﻟﻔﻆ »ﺑﻞ« ﻣﻮﺿﻮﻉ ﻟﻺﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﻊ ﺗﺪﺍﺭﻙ ﺍﻟﺤﻜﻢ ﻭﺛﺒﻮﺗﻪ‬ ‫ﺯﻳﺪﺍ‬ ‫ﻟﻠﻤﻌﻄﻮﻑ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻲ ﺣﻴﺰ ﺍﻹﺛﺒﺎﺕ ﻛ »ﻗﺎﻡ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ«‪ ،‬ﻭ»ﺍﺿﺮﺏ ‬ ‫ﺯﻳﺪﺍ ﺑﻞ‬ ‫ﻋﻤﺮﺍ«‪ ،‬ﺃﻭ ﻓﻲ ﺣﻴﺰ ﺍﻟﻨﻔﻲ ﻛ »ﻣﺎ ﺟﺎﺀ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ«‪ ،‬ﻭ»ﻻ ﺗﻀﺮﺏ ‬ ‫ﺑﻞ ‬ ‫ﻋﻤﺮﺍ«‪ ،‬ﻓﺎﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻭﻧﺤﻮﻫﺎ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺴﻜﻮﺕ‬ ‫‬ ‫ﻋﻨﻪ؛ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺈﺛﺒﺎﺕ ﻭﻻ ﺑﻨﻔﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﺍﻹﺿﺮﺍﺏ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﺴﺮﻩ ﻗﻮﻡ ﺑﻐﻴﺮ ﺫﻟﻚ‪.‬‬ ‫‪‬‬ ‫ﻧﺼﺎ ﻓﻲ ﻧﻔﻲ ﺍﻷﻭﻝ ﻛ»ﺟﺎﺀ ﺯﻳﺪ ﻻ ﺑﻞ ﻋﻤﺮﻭ«‪،‬‬ ‫ﻭﺇﺫﺍ ﻭﻗﻊ ﻗﺒﻞ »ﺑﻞ« ﻻ‪ ،‬ﻛﺎﻥ ‪‬‬ ‫ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﻹﺿﺮﺍﺏ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ﻛﺎﻹﺧﺒﺎﺭ ﻭﺑﻌﺾ‬ ‫ﺍﻹﻧﺸﺎﺀﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻹﻧﺸﺎﺀﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﺮﺟﻮﻉ‬ ‫ﻋﻨﻬﺎ ﺑﻌﺪ ﺛﺒﻮﺗﻬﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦١/١‬ ‪.٤٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪188‬‬ ‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﺰﻭﺟﺘﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪﺓ ﺑﻞ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻳﺜﺒﺖ ﺑﻪ ﺛﻼﺙ ﻃﻠﻘﺎﺕ‪،‬‬ ‫ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺑﻞ ﺍﺛﻨﻴﻦ ﺗﻄﻠﻴﻘﺘﺎﻥ ﺃﺧﺮﻳﺎﻥ ﻓﻴﺼﻴﺮ ﺍﻟﺠﻤﻴﻊ‬ ‫ﺛﻼﺛﺔ‪.‬‬ ‫ﻧﺼﺎ ﻓﻲ ﻧﻔﻲ ﺍﻷﻭﻝ ﻛ »ﺟﺎﺀ ﺯﻳﺪ ﻻ ﺑﻞ ﻋﻤﺮﻭ«‪،‬‬ ‫ﻭﺇﺫﺍ ﻭﻗﻊ ﻗﺒﻞ »ﺑﻞ« ﻻ‪ ،‬ﻛﺎﻥ ‪‬‬ ‫ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﻹﺿﺮﺍﺏ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ﻛﺎﻹﺧﺒﺎﺭ ﻭﺑﻌﺾ‬ ‫ﺍﻹﻧﺸﺎﺀﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻹﻧﺸﺎﺀﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﺮﺟﻮﻉ‬ ‫ﻋﻨﻬﺎ ﺑﻌﺪ ﺛﺒﻮﺗﻬﺎ‪.‬‬ ‫ﺛﻢ ﺇﻥ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺣﻜﻢ »ﺑﻞ« ﺇﻧﻤﺎ ﻫﻮ ﻣﺨﺘﺺ ﺑﻬﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﻋﻄﻔﺖ ﻣﻔﺮ ﺩﺍ‬ ‫ﻋﻠﻰ ﻣﻔﺮﺩ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺑﻌﺪﻫﺎ ﺟﻤﻠﺔ‪ ،‬ﻓﻬﻲ ﺇﻣﺎ ﻟﻺﺑﻄﺎﻝ ﻟﻤﺎ ﻭﻟﻴﺘﻪ ﻧﺤﻮ‪§ ﴿ :‬‬ ‫¨ © ‪] ﴾ ¯ ® ¬ «ª‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ [٧٠ :‬ﻓﺎﻟﺠﺎﺋﻲ ﺑﺎﻟﺤﻖ ﻻ ﺟﻨﻮﻥ ﺑﻪ‪ ،‬ﺃﻭ‬ ‫ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﻏﺮﺽ ﺇﻟﻰ ﺁﺧﺮ ﻧﺤﻮ‪C ❁A @ ? >= < ; : ﴿ :‬‬ ‫‪] ﴾ H G F E D‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ [٦٣ ،٦٢ :‬ﻓﻤﺎ ﻗﺒﻞ »ﺑﻞ« ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻟﻪ)‪.(١‬‬ ‫‪«A;» ;< ٢٣٣‬‬ ‫ﻟﻔﻆ »ﻟﻜﻦ« ﻣﻮﺿﻮﻉ ﻟﻼﺳﺘﺪﺭﺍﻙ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﺪﺍﺭﻙ‪ ،‬ﻭﻫﻮ ﺭﻓﻊ ﺍﻟﺘﻮﻫﻢ ﺍﻟﻨﺎﺷﺊ‬ ‫ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻣﺜﻞ‪ :‬ﻣﺎ ﺟﺎﺀﻧﻲ ﺯﻳﺪ ﻟﻜﻦ ﻋﻤﺮﻭ‪ ،‬ﺇﺫﺍ ﺗﻮﻫﻢ ﺍﻟﻤﺨﺎﻃﺐ ﻋﺪﻡ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻟﻤﺨﺎﻟﻄﺔ ﻭﻣﻼﺯﻣﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺘﻔﻴﺪ ﺇﺛﺒﺎﺕ ﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ‬ ‫ﻣﺠﻲﺀ ﻋﻤﺮﻭ ‬ ‫ﺑﻌﺪﻫﺎ ﻣﻔﺮﺩ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻨﻔ ‪‬ﻴﺎ ﻳﺤﺼﻞ ﻣﻨﻪ ﺗﻮﻫﻢ ﻧﻔﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ‪.‬‬ ‫ﺛﻢ ﺇﻥ ﺍﻻﺳﺘﺪﺭﺍﻙ ﺇﻧﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ »ﻟﻜﻦ« ﺑﺸﺮﻁ ﺍﺗﺴﺎﻕ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﺘﻈﺎﻣﻪ‬ ‫ﺗﺪﺭﺍﻛﺎ ﻟﻤﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻣﺮﻳﻦ‪:‬‬ ‫‬‫ﺑﺄﻥ ﻳﺼﻠﺢ ﻣﺎ ﺑﻌﺪ »ﻟﻜﻦ«‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﺘﺤﻘﻖ ﺑﻴﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﺍﺭﺗﺒﺎﻁ ﻣﻌﻨﻮﻱ ﻟﻴﺤﺼﻞ ﺍﻟﻌﻄﻒ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦٥/١‬ ‪.٤٦٧‬‬ ‫‪189‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺤﻞ ﺍﻹﺛﺒﺎﺕ ﻏﻴﺮ ﻣﺤﻞ ﺍﻟﻨﻔﻲ ﻟﻴﻤﻜﻦ ﺍﻟﺠﻤﻊ‬ ‫ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻓﺎﺕ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺤﻤﻞ ﻫﻨﺎﻟﻚ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ؛ ﻭﺫﻟﻚ ﻛﻤﺎ‬ ‫ﻓﻲ ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﻷﻣﺔ ﺗﺰﻭﺟﺖ ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪ :‬ﻻ ﺃﺟﻴﺰ ﻫﺬﺍ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻟﻜﻦ ﺃﺟﻴﺰﻩ ﺑﺄﻟﻒ‬ ‫ﺩﺭﻫﻢ‪ ،‬ﻷﻧﻪ ﻧﻔﻰ ﺇﺟﺎﺯﺓ ﺍﻟﻨﻜﺎﺡ ﻋﻦ ﺃﺻﻠﻪ‪ ،‬ﻓﻼ ﻣﻌﻨﻰ ﻹﺛﺒﺎﺗﻪ ﺑﺄﻟﻒ ﺃﻭ ﺑﺄﻟﻔﻴﻦ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﺘﺴﻘﺎ ﻟﻮ ﻗﺎﻝ‪ :‬ﻻ ﺃﺟﻴﺰ ﺑﺄﻟﻒ ﻟﻜﻦ ﺃﺟﻴﺰﻩ ﺑﺄﻟﻔﻴﻦ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﺘﺪﺍﺭﻙ‬ ‫ﻓﻲ ﻗﺪﺭ ﺍﻟﻤﻬﺮ ﻻ ﻓﻲ ﺃﺻﻞ ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫‪» ;< ٢٣٤‬أو«‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺇﻥ ﻭﻗﻊ ﺑﻴﻦ ﺷﻴﺌﻴﻦ‬ ‫‬‫ﻟﻔﻆ »ﺃﻭ« ﻣﻮﺿﻮﻉ ﻷﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﺃﻭ ﺃﺷﻴﺎﺀ‪ ،‬ﻓﻬﻮ ﺩﺍﻝ ﺑﻮﺿﻌﻪ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﻷﺣﺪ ﺫﻳﻨﻚ ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬ﺃﻭ ﺗﻠﻚ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻋﺘﻖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻭ ﻫﺎﺗﻴﻦ ﺍﻷﻣﺘﻴﻦ‪ ،‬ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺇﻳﻘﺎﻉ‬ ‫ﺍﻟﻌﺘﻖ ﻷﺣﺪ ﻫﺬﻳﻦ ﺍﻟﺸﻴﺌﻴﻦ‪ :‬ﺇﻣﺎ ﺍﻷﻣﺔ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ‬ ‫ﺃﻭﻻ‪ ،‬ﺃﻭ ﺍﻷﻣﺘﺎﻥ ﺍﻟﻤﺸﺎﺭ‬ ‫ﺛﺎﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﺃﻭﻗﻊ ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﻌﺘﻖ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻮﻗﻌﻪ‬ ‫ﺇﻟﻴﻬﻤﺎ ‬ ‫ﻋﻠﻰ ﺍﻷﻣﺘﻴﻦ ﺍﻷﺧﺮﻳﻴﻦ ﻭﻛﺬﺍ ﺍﻟﻌﻜﺲ‪.‬‬ ‫ﻓﺈﻥ ﻭﻗﻌﺖ »ﺃﻭ« ﻓﻲ ﺍﻹﻧﺸﺎﺀ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ‪ :‬ﺇﻣﺎ ﺍﻟﺘﺨﻴﻴﺮ ﻭﺇﻣﺎ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﻤﺜﻞ‬ ‫ﻗﻮﻟﻨﺎ‪ :‬ﺍﻓﻌﻞ ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ‪ ،‬ﻳﺴﺘﻌﻤﻞ ﺗﺎﺭﺓ ﻟﻄﻠﺐ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻊ ﺟﻮﺍﺯ ﺍﻟﺠﻤﻊ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﺇﺑﺎﺣﺔ ﻧﺤﻮ‪ :‬ﺟﺎﻟﺲ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻭ ﺍﻟﻤﺤﺪﺛﻴﻦ‪ ،‬ﻭﺗﺎﺭﺓ ﻓﻲ ﻃﻠﺒﻪ ﺍﻣﺘﻨﺎﻉ‬ ‫ﺑﻴﻨﻬﻤﺎ‪ ،‬‬ ‫ﺗﺨﻴﻴﺮﺍ ﻛﻘﻮﻟﻪ‪ :‬ﺑﻊ ﻋﺒﺪﻱ ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ‪.‬‬ ‫‬‫ﻭﻳﺴ ‪‬ﻤﻰ‬ ‫ﺍﻟﺠﻤﻊ‪ ،‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻓﺜﺒﻮﺕ ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺘﺨﻴﻴﺮ ﺇﻧﻤﺎ ﻫﻮ ﺑﺤﺴﺐ‬ ‫‬‫ﺇﻥ »ﺃﻭ« ﻷﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻌﺮﻑ ﺍﻹﺑﺎﺣﺔ ﻣﻦ ﺍﻟﺘﺨﻴﻴﺮ ﺑﺤﺎﻝ ﺗﺪﻝ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦٧/١‬ ‪.٤٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪190‬‬ ‫ﻏﺪﺍ‬ ‫ﻭﻗﺪ ﺗﻮﺟﺐ »ﺃﻭ« ﺍﻟﻤﺴﺎﻭﺍﺓ ﻓﻲ ﺍﻟﺤﻜﻢ ﻛﻤﺎ ﻓﻲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ‬ ‫ﺃﻭ ﺑﻌﺪ ﻏﺪ‪ ،‬ﻓﺈﻧﻬﻢ ﻗﺎﻟﻮﺍ ﻓﻴﻪ‪ :‬ﺇﻧﻬﺎ ﺗﻄﻠﻖ ﻓﻲ ﺍﻷﻗﺮﺏ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪:‬‬ ‫ﻏﺪﺍ ﺃﻭ ﺑﻌﺪ ﻏﺪ«‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﻲ ﻏﺪ ﺃﻭ ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺳﻮﺍﺀ)‪.(١‬‬ ‫»ﺃﻧﺖ ﻃﺎﻟﻖ ‬ ‫‪ ٢٣٥‬ورود »أو« ‪«H » dI‬‬ ‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺨﻴﻴﺮ »ﺃﻭ« ﺍﻟﺘﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪N M L K ﴿ :‬‬ ‫‪ZYXWVUTSRQPO‬‬ ‫[ \ ] ^ _ ` ‪] ﴾ b a‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٣ :‬ﻭﺇﻧﻤﺎ‬ ‫ﻫﻲ ﻓﻲ ﺍﻵﻳﺔ ﺑﻤﻌﻨﻰ »ﺑﻞ« ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻓﻬﻲ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﻛﺎﻟﺘﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ q p o n m‬ﺍﻟﺒﻘﺮﺓ‪ ،[٧٤ :‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺑﻞ ﻳﺼﻠﺒﻮﺍ ﺇﺫﺍ ﻭﻗﻌﺖ‬ ‫ﺍﻟﻤﺤﺎﺭﺑﺔ ﺑﻘﺘﻞ ﺍﻟﻨﻔﺲ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﺑﻞ ﺗﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﺍﻟﻤﺎﻝ ﻓﻘﻂ‪ ،‬ﺑﻞ‬ ‫ﻳﻨﻔﻮﺍ ﻣﻦ ﺍﻷﺭﺽ ﺇﺫﺍ ﺧﻮﻓﻮﺍ ﺍﻟﻄﺮﻳﻖ)‪.(٢‬‬ ‫‪ ٢٣٦‬إدة »أو« ‪ dI‬ا‪‰Q‬‬ ‫ﻏﺎﻟﺒﺎ ﻛ »ﺟﺎﺀ ﺯﻳﺪ ﺃﻭ ﻋﻤﺮﻭ«‬ ‫ﻭﺇﻥ ﻭﻗﻌﺖ »ﺃﻭ« ﻓﻲ ﺍﻟﺨﺒﺮ ﻓﺘﻮﺟﺐ ﺍﻟﺸﻚ ‬ ‫ﻭﺍﻹﺑﻬﺎﻡ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺃﻥ ﺍﻟﺸﻚ ﻫﻮ ﺇﺧﺒﺎﺭ ﺍﻟﻤﺘﻜﻠﻢ ﺑﺄﻧﻪ‬ ‫‬‫ﻭﺍﻟﺘﺸﻜﻴﻚ‬ ‫‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺍﻟﺘﺸﻜﻴﻚ ﻫﻮ‪ :‬ﺃﻥ ﻳﻘﺼﺪ‬ ‫‬‫ﺷﺎﻙ ﻓﻲ ﺇﺳﻨﺎﺩ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﺃﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﺍﻟﻤﺘﻜﻠﻢ ﺣﺼﻮﻝ ﺍﻟﺸﻚ ﻓﻲ ﺫﻫﻦ ﺍﻟﺴﺎﻣﻊ ﻓﻲ ﺇﺳﻨﺎﺩ ﺍﻟﺤﻜﻢ ﻷﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻭﺍﻟﻤﺘﻜﻠﻢ ﻳﻌﻠﻢ ﺫﻟﻚ ﺃﻭ ﻻ ﻳﻌﻠﻤﻪ‪ ،‬ﻭﺍﻹﺑﻬﺎﻡ ﻫﻮ‪ :‬ﺃﻥ ﻳﻘﺼﺪ ﺍﻟﻤﺘﻜﻠﻢ‬ ‫‬ ‫ﺧﻔﺎﺀ ﻣﻦ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ ﻟﻨﻜﺘﺔ ﻛﺈﻇﻬﺎﺭ ﺍﻟﻨﺼﻔﺔ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪I H G F ED C BA @ ? > = < ﴿ :‬‬ ‫‪] ﴾ N M L K J‬ﺳﺒﺄ‪.(٣)[٢٤ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦٩/١‬ ‪.٤٧٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٧١/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٧٣/١‬‬ ‫‪191‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫‪ ٢٣٧‬إدة »أو« ام‬ ‫ﺗﻔﻴﺪ »ﺃﻭ« ﺍﻟﻌﻤﻮﻡ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻭﻣﺎ ﺑﻤﻌﻨﺎﻩ ﻛﺎﻟﻨﻬﻲ ‬ ‫ﻟﻔﻈﺎ ﺃﻭ‬ ‫ﻣﻌﻨﻰ‪ ،‬ﻓﺎﻷﻭﻝ ﻧﺤﻮ‪ :‬ﻣﺎ ﺟﺎﺀﻧﻲ ﺯﻳﺪ ﺃﻭ ﻋﻤﺮﻭ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻫﺬﺍ ﻭﻻ ﺫﺍﻙ‪ ،‬ﻭﻧﺤﻮ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ﴾ æ å ä ã â á à ß Þ ﴿ :‬‬ ‫]ﺍﻹﻧﺴﺎﻥ‪ ،[٢٤ :‬ﺃﻱ‪ :‬ﻻ ﻫﺬﺍ ﻭﻻ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ ﻓﻘﻂ‪.‬‬ ‫‬‫ﺫﺍﻙ‪ ،‬ﻓﻴﻤﺘﺜﻞ ﺑﺄﻥ ﻻ ﻳﻄﻴﻌﻬﻤﺎ ‬ ‫ﺃﺻﻼ‪ ،‬ﻻ ﺑﺄﻥ ﻳﻄﻴﻊ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻫﻮ ﺃﻥ ﺗﻘﻄﻊ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﺜﺒﺖ‪ ،‬ﻧﺤﻮ‪ :‬ﺇﻥ ﻓﻌﻠﺖ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‬ ‫ﺑﻤﻌﻨﻰ‪ :‬ﻻ ﺃﻓﻌﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ‪ ،‬ﻧﺤﻮ‪ :‬ﺃﻓﻌﻠﺖ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‪،‬‬ ‫ﺑﻤﻌﻨﻰ‪ :‬ﻣﺎ ﻓﻌﻠﺖ ﺷﻴ ﺌﺎ ﻣﻨﻬﻤﺎ)‪.(١‬‬ ‫‪ ٢٣٨‬إدة »أو« ‪«d"<» dI‬‬ ‫ﻣﺠﺎﺯﺍ ﺍﺳﺘﻌﺎﺭ ‪‬ﻳﺎ‬ ‫‬‫ﻭﻗﺪ ﺗﺨﺮﺝ »ﺃﻭ« ﻋﻦ ﻛﻮﻧﻬﺎ ﻋﺎﻃﻔﺔ ﻓﺘﺴﺘﻌﻤﻞ ﺑﻴﻦ ﺍﻟﻔﻌﻠﻴﻦ‬ ‫ﺑﻤﻌﻨﻰ »ﺣﺘﻰ« ﺃﻭ ﺑﻤﻌﻨﻰ »ﺇﻻ ﺃﻥ« ﻟﻠﻤﻨﺎﺳﺒﺔ ﺑﻴﻦ »ﺃﻭ« ﻭﺑﻴﻦ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ‪ ،‬ﻷﻥ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺗﻌﻴﻴﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻴﺌﻴﻦ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫‬‫»ﺃﻭ« ﻷﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ ﻗﺎﻃﻊ ﻻﺣﺘﻤﺎﻝ ﺍﻵﺧﺮ ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﺻﻮﻝ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻓﻲ »ﺣﺘﻰ« ﻭ»ﺇﻟﻰ«‬ ‫ﻗﺎﻃﻊ ﻟﻠﻔﻌﻞ ﺍﻟﻤﻤﺘﺪ ﺇﻟﻰ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻣﻤﺘﺪ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻭﻗﺎﺕ‬ ‫ﺇﻻ ﻭﻗﺖ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧﻲ ﻓﻌﻨﺪﻩ ﻳﻨﻘﻄﻊ ﺍﻣﺘﺪﺍﺩﻩ ﻓﻲ ﺻﻮﺭﺓ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻣﺤﻞ‬ ‫ﻣﺠﻲﺀ »ﺃﻭ« ﺑﻤﻌﻨﻰ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺇﻧﻤﺎ ﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻗﻊ ﺑﻌﺪﻫﺎ ﻣﻀﺎﺭﻉ ﻣﻨﺼﻮﺏ‬ ‫ﻭﻟﻢ ﻳﻜﻦ ﻗﺒﻠﻬﺎ ﻣﻀﺎﺭﻉ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﻗﺒﻠﻬﺎ ﻓﻌﻞ ﻣﻤﺘﺪ ﻳﻜﻮﻥ ﻛﺎﻟﻌﺎﻡ ﻓﻲ‬ ‫ﻛﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻳﻘﺼﺪ ﺍﻧﻘﻄﺎﻋﻪ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ »ﺃﻭ«‪.‬‬ ‫ﻭﺍﻟﻤﺎﻧﻊ ﻣﻦ ﻛﻮﻧﻬﺎ ﻟﻠﻌﻄﻒ ﺇﻣﺎ ﻟﻔﻈﻲ ﺃﻭ ﻣﻌﻨﻮﻱ‪ ،‬ﻓﺎﻟﻤﺎﻧﻊ ﺍﻟﻠﻔﻈﻲ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪ ~ } | { z y x w‬ﮯ ¡ ‪] ﴾ £ ¢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٢٨ :‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻤﺎﻧﻊ ﺍﻟﻤﻌﻨﻮﻱ ﻓﻨﺤﻮ ﻗﻮﻟﻚ ﻟﻐﺮﻳﻤﻚ‪ :‬ﻷﻟﺰﻣﻨﻚ ﺃﻭ ﺗﻌﻄﻴﻨﻲ ﺣﻘﻲ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٧٤/١‬ ‪.٤٧٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٧٥/١‬ ‪.٤٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪192‬‬ ‫<&وف ا &‬ ‫‪»  A ٢٣٩‬ا!ء«‬ ‫ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺠﺮ‪ :‬ﺍﻟﺒﺎﺀ‪ ،‬ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻟﻺﻟﺼﺎﻕ ﺍﻟﺬﻱ ﻫﻮ ﺗﻌﻠﻴﻖ ﺍﻟﺸﻲﺀ‬ ‫ﺑﺎﻟﺸﻲﺀ ﻭﺇﻳﺼﺎﻟﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪:‬‬ ‫ﺣﻘﻴﻘﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻔﻀ ‪‬ﻴﺎ ﺇﻟﻰ ﺍﻟﻤﺠﺮﻭﺭ ﻧﻔﺴﻪ‪ ،‬ﻛ »ﺃﻣﺴﻜﺖ ﺑﺰﻳﺪ« ﺇﺫﺍ ﻗﺒﻀﺖ‬ ‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺟﺴﻤﻪ ﺃﻭ ﺛﻮﺑﻪ ﺍﻟﺬﻱ ﻋﻠﻰ ﺑﺪﻧﻪ‪.‬‬ ‫ﻭﻣﺠﺎﺯﻱ‪ :‬ﺇﻥ ﺃﻓﻀﻰ ﺇﻟﻰ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺍﻟﻤﺠﺮﻭﺭ ﻛ »ﻣﺮﺭﺕ‬ ‫ﺑﺰﻳﺪ«‪.‬‬ ‫‪» ٢٤٠‬ا!ء« ﻼ‪4"C‬ب واﻻ‪."C‬‬ ‫ﺇﻥ »ﺍﻟﺒﺎﺀ« ﻗﺪ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻵﻟﺔ‪ ،‬ﻧﺤﻮ‪ :‬ﻣﺴﺤﺖ ﺍﻟﺤﺎﺋﻂ ﺑﻴﺪﻱ‪ ،‬ﻓﺘﻜﻮﻥ‬ ‫ﻻﺳﺘﻴﻌﺎﺏ ﺍﻟﻤﺤﻞ ﻻ ﺍﻵﻟﺔ‪.‬‬ ‫ﻭﻗﺪ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻤﺤﻞ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻚ‪ :‬ﻣﺴﺤﺖ ﻳﺪﻱ ﺑﺎﻟﺤﺎﺋﻂ‪ ،‬ﻓﺘﻜﻮﻥ‬ ‫ﻻﺳﺘﻴﻌﺎﺏ ﺍﻵﻟﺔ ﻻ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ . - ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٦ :‬‬ ‫ﻓﻼ ﻳﺠﺐ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺮﺃﺱ ﺑﺎﻟﻤﺴﺢ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻋﻨﺪ ﺟﻤﻬﻮﺭﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻟﻬﺬﻩ ﺍﻵﻳﺔ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻴﻪ ﺃﻗﻞ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻤﺴﺢ ﻭﻟﻮ‬ ‫ﺷﻌﺮﺓ؛ ﻹﻃﻼﻕ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ . - ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ [٦ :‬ﻭﺍﻟﻤﻄﻠﻖ ﻳﺴﻘﻂ‬ ‫ﺑﺄﺩﻧﻰ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳﻤﻪ‪.‬‬ ‫‪‬‬ ‫ﻣﺴﺘﺪﻻ ﺑﺄﻥ‬ ‫ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻲ ﻣﺴﺢ ﺍﻟﺮﺃﺱ ﺍﻻﺳﺘﻴﻌﺎﺏ‪،‬‬ ‫ﺍﻵﻳﺔ ﻣﺠﻤﻠﺔ‪ ،‬ﺑﻴﻨﻬﺎ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺃﻧﻪ ! »ﺗﻮﺿﺄ ﻭﻣﺴﺢ ﺭﺃﺳﻪ‬ ‫‪193‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫ﻭﺍﺳﺘﻮﻋﺐ«)‪ ،(١‬ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺁﻳﺔ ﺍﻟﺘﻴﻤﻢ ﻭﻫﻲ ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪M ﴿ :‬‬ ‫‪] ﴾ N‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٦ :‬‬ ‫ﺟﻤﻌﺎ ﺑﻴﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‬ ‫‬‫ﻭﺭﺩ ﺑﺄﻥ ﺍﻟﺤﺪﻳﺚ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪،‬‬ ‫ﻟﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﺇﺫ ﻻ ﻗﻴﺎﺱ ﺑﻴﻦ ﺍﻷﺻﻞ ﻭﺍﻟﺒﺪﻝ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﻃﻠﺐ ﺍﻟﻤﻌﻮﻧﺔ ﺑﺸﻲﺀ ﻋﻠﻰ ﺷﻲﺀ‬ ‫ﻭﺗﻜﻮﻥ »ﺍﻟﺒﺎﺀ« ﻟﻼﺳﺘﻌﺎﻧﺔ ‬ ‫ﻣﺜﻞ‪ :‬ﻛﺘﺒﺖ ﺑﺎﻟﻘﻠﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺭﺍﺟﻌﺔ ﺇﻟﻰ ﺍﻹﻟﺼﺎﻕ‪ ،‬ﻷﻥ ﺍﻹﻟﺼﺎﻕ ﻣﻌﻨﻰ‬ ‫ﻻ ﻳﻔﺎﺭﻕ‪» ،‬ﺍﻟﺒﺎﺀ«‪ ،‬ﻭﻟﻬﺬﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﺳﻴﺒﻮﻳﻪ‪.‬‬ ‫ﻓﺎﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻧﻤﺎ ﻫﻲ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﺩﻓﻌﺎ ﻟﻼﺷﺘﺮﺍﻙ‪ ،‬ﻭﻟﻈﻬﻮﺭ ﻣﻌﻨﻰ ﺍﻹﻟﺼﺎﻕ ﻓﻲ ﺟﻤﻴﻊ ﻣﺪﺧﻮﻻﺕ »ﺍﻟﺒﺎﺀ«‬ ‫ﻋﻨﺪﻱ ‬ ‫ﻣﺠﺎﺯﺍ)‪.(٢‬‬ ‫‬‫ﻣﺎ ﻟﻢ ﺗﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻭﺿﻌﺖ ﻟﻪ‬ ‫‪«d»  A ٢٤١‬‬ ‫ﻟﻔﻆ »ﻋﻠﻰ« ﻣﻮﺿﻮﻉ ﺣﻘﻴﻘﺔ ﻟﻼﺳﺘﻌﻼﺀ ﺻﻮﺭﺓ ﻛ »ﺭﻛﺒﺖ ﻋﻠﻰ ﺍﻟﻔﺮﺱ«‪،‬‬ ‫ﻭﻧﺤﻮ‪] ﴾ \ [ Z Y ﴿ :‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[٢٢ :‬ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﺃﻭ ﻣﻌﻨﻰ ﻧﺤﻮ‪:‬‬ ‫ﺗﺄﻣﺮ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻧﺤﻮ ﴿ ¬ ® ¯ ‪] ﴾ ² ± °‬ﺍﻟﺸﻌﺮﺍﺀ‪ ،[١٤ :‬ﻭﻧﺤﻮ‪:‬‬ ‫﴿ " ‪﴾ 0 / . -, + * ) (' & % $ #‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥٣ :‬ﻭﺍﻷﻭﻝ ﺍﺳﺘﻌﻼﺀ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻣﺠﺎﺯﻱ‪.‬‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺞ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﺃﻥ‬ ‫ﺭﺟﻼ ﻗﺎﻝ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﻫﻮ ﺟﺪ ﻋﻤﺮﻭ ﺑﻦ ﻳﺤﻴﻰ‪ :‬ﺃﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﻳﻨﻲ ﻛﻴﻒ ﻛﺎﻥ‬ ‫‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﺘﻮﺿﺄ؟ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪ :‬ﻧﻌﻢ‪ .‬ﻓﺪﻋﺎ ﺑﻤﺎﺀ‪ ،‬ﻓﺄﻓﺮﻍ ﻋﻠﻰ ﻳﺪﻳﻪ ﻓﻐﺴﻞ ﻣﺮﺗﻴﻦ‪،‬‬ ‫ﺛﻢ ﻣﻀﻤﺾ ﻭﺍﺳﺘﻨﺜﺮ ﺛﻼﺛﺎ‪ ،‬ﺛﻢ ﻏﺴﻞ ﻭﺟﻬﻪ ﺛﻼﺛﺎ‪ ،‬ﺛﻢ ﻏﺴﻞ ﻳﺪﻳﻪ ﻣﺮﺗﻴﻦ ﻣﺮﺗﻴﻦ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ‪،‬‬ ‫ﺛﻢ ﻣﺴﺢ ﺭﺃﺳﻪ ﺑﻴﺪﻳﻪ‪ ،‬ﻓﺄﻗﺒﻞ ﺑﻬﻤﺎ ﻭﺃﺩﺑﺮ؛ ﺑﺪﺃ ﺑﻤﻘﺪﻡ ﺭﺃﺳﻪ ﺣﺘﻰ ﺫﻫﺐ ﺑﻬﻤﺎ ﺇﻟﻰ ﻗﻔﺎﻩ‪ ،‬ﺛﻢ‬ ‫ﺭﺩﻫﻤﺎ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺑﺪﺃ ﻣﻨﻪ‪ ،‬ﺛﻢ ﻏﺴﻞ ﺭﺟﻠﻴﻪ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﻛﻴﻒ ﻳﻘﺒﺾ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪:‬‬ ‫ﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻛﻠﻪ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ . - ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٦ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٧٨/١‬ ‪.٤٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪194‬‬ ‫ﻣﺠﺎﺯﺍ ﺑﻤﻌﻨﻰ »ﺍﻟﺒﺎﺀ« ﻓﺘﻜﻮﻥ ﻟﻠﻌﻮﺽ‪ ،‬ﻛﻤﺎ ﻓﻲ‬ ‫‬‫ﻭﺗﺴﺘﻌﻤﻞ »ﻋﻠﻰ«‬ ‫ﺍﻟﻤﻌﻮﺿﺎﺕ ﺍﻟﻤﺤﻀﺔ ﺍﻟﺘﻲ ﻻ ﺗﺤﺘﻤﻞ ﻣﻌﻨﻰ ﺍﻹﺳﻘﺎﻁ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﻨﻜﺎﺡ‬ ‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺑﻌﺘﻚ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻛﺬﺍ‪ ،‬ﺑﻤﻌﻨﻰ ﺑﻌﺘﻜﻪ ﺑﻜﺬﺍ‪ ،‬ﻓﻴﻠﺰﻡ ﺍﻟﻌﻮﺽ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪﻩ)‪.(١‬‬ ‫‪ «d»  A ٢٤٢‬ا‪N‬ب أو ا‪&Q‬ط‬ ‫ﻭﺿﻌﺖ »ﻋﻠﻰ« ﺑﺎﻟﻮﺿﻊ ﺍﻟﺸﺮﻋﻲ ﺃﻭ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ ﻟﺸﻴﺌﻴﻦ‪:‬‬ ‫ﻭﻋﻠﻲ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫‪‬‬‫ﻋﻠﻲ ﺩﻳﻦ‪،‬‬ ‫‪‬‬‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﻮﺟﻮﺏ ﻧﺤﻮ‪ :‬ﻟﻪ‬ ‫ﻭﻭﺿﻌﺎ‬ ‫‬‫»ﻋﻠﻲ« ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻛﻠﻬﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻮﺟﻮﺏ ﻋﺮﻓﺎ ﻟﻐﻮ ‪‬ﻳﺎ‬ ‫‪‬‬‫ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓ‬ ‫ﺷﺮﻋ ‪‬ﻴﺎ‪.‬‬ ‫ﻓﻬﻲ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻣﺠﺎﺯ ﻟﻐﻮﻱ ﻟﺤﺼﻮﻝ ﻣﻌﻨﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻬﺎ ﺑﺎﻻﺳﺘﻌﻼﺀ‪.‬‬ ‫ﻋﻠﻲ ﺩﻳﻦ‪ ،‬ﺑﻤﻨﺰﻟﺔ ﻗﻮﻟﻬﻢ‪ :‬ﺭﻛﺒﻪ ﺩﻳﻦ‪ ،‬ﻓﻜﺄﻧﻪ ﻳﺤﻤﻞ ﺛﻘﻞ ﺩﻳﻦ‬ ‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬‬ ‫ﺃﻗﺮ ﺑﺄﻥ ﻟﻔﻼﻥ ﻋﻠﻴﻪ ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﺩﻳﻦ‬‫ﻋﻠﻰ ﻋﻨﻘﻪ ﺃﻭ ﻋﻠﻰ ﻇﻬﺮﻩ‪ ،‬ﻓﻤﻦ ‪‬‬ ‫ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻭﺻﻠﻪ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺩﻳﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﻪ ﻭﺩﻳﻌﺔ؛ ﻟﻤﺎ ﻓﻲ‬ ‫ﺗﺼﺤﻴﺤﺎ ﻟﻜﻼﻡ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺣﻤﻞ ﻋﻠﻰ‬ ‫‬‫ﺃﻳﻀﺎ‬ ‫ﺣﻔﻆ ﺍﻟﻮﺩﻳﻌﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺏ‪ ،‬‬ ‫ﺍﻟﺪﻳﻦ ﻟﺰﻡ ﺇﻟﻐﺎﺀ ﻟﻔﻆ ﺍﻟﻮﺩﻳﻌﺔ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﻟﺸﺮﻁ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﺃﻟﻒ‬ ‫ﺩﺭﻫﻢ‪ ،‬ﻓﺈﻥ ﻃﻼﻗﻬﺎ ﻣﺸﺮﻭﻁ ﺑﺤﺼﻮﻝ ﺍﻷﻟﻒ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻥ ﺳﻠﻤﺖ‬ ‫ﻟﻲ ﺃﻟﻒ ﺩﺭﻫﻢ‪.‬‬ ‫ﻭﻣﻦ ﻣﺠﻴﺌﻬﺎ ﻟﻠﺸﺮﻁ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ , + * ) ( ' & ﴿ :‬‬ ‫]ﺍﻟﻤﻤﺘﺤﻨﺔ‪ [١٢ :‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻻ ﻳﺸﺮﻛﻦ ﻣﻊ ﺍﷲ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٨٢/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٨٢/١‬ ‪.٤٨٣‬‬ ‫‪195‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫‪»  ٢٤٣‬‬ ‫‪«A‬‬ ‫ﻟﻔﻆ »ﻣﻦ« ﻣﻮﺿﻮﻉ ﻟﻐﺔ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻣﻜﺎ ﻧﺎ ﻛﺎﻧﺖ ﺃﻭ ﺯﻣﺎ ﻧﺎ‪ ،‬ﻛ »ﺧﺮﺟﺖ‬ ‫ﻣﻦ ﺍﻟﺒﺼﺮﺓ«‪ ،‬ﻭﺻﻤﺖ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻓﺎﻗﺎ ﻟﻠﻜﻮﻓﻴﻴﻦ‪ ،‬ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﻟﻰ‬ ‫ﺃﻧﻬﺎ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺩﻭﻥ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪.‬‬ ‫ﻭﺗﺴﺘﻌﻤﻞ ﻟﻠﺘﺒﻌﻴﺾ ﻭﻋﻠﻴﻪ ﺍﻟﻤﺤﻘﻘﻮﻥ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ »ﻣﻦ« ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻭﺍﻟﺘﺒﻌﻴﻀﻴﺔ‪ :‬ﺃﻥ »ﻣﻦ« ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺗﻌﺮﻑ ﺑﺄﻥ‬ ‫ﻳﺤﺴﻦ ﻓﻲ ﻣﻘﺎﺑﻠﺘﻬﺎ »ﺇﻟﻰ« ﺃﻭ ﻣﺎ ﻳﻔﻴﺪ ﻓﺎﺋﺪﺗﻬﺎ ﻧﺤﻮ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺍﻟﺮﺟﻴﻢ‪ ،‬ﻷﻥ ﻣﻌﻨﻰ ﺃﻋﻮﺫ ﺑﻪ‪ :‬ﺃﻟﺘﺠﺊ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﻟﺒﺎﺀ ﻫﺎﻫﻨﺎ ﺃﻓﺎﺩﺕ ﻣﻌﻨﻰ ﺍﻻﻧﺘﻬﺎﺀ‪،‬‬ ‫ﻭﺍﻟﺘﺒﻌﻴﻀﻴﺔ ﺗﻌﺮﻑ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﻲﺀ ﻇﺎﻫﺮ ﻫﻮ ﺑﻌﺾ ﺍﻟﻤﺠﺮﻭﺭ ﺑ »ﻣﻦ«‬ ‫ﻧﺤﻮ‪v u s sr q p o n m l k j ﴿ :‬‬ ‫‪] ﴾ { z y xw‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٣ :‬ﺃﻭ ﻣﻘﺪﺭ ﻧﺤﻮ‪ :‬ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ؛ ﺃﻱ‪ :‬ﻣﻦ‬ ‫ﻋﻠﻲ ﻋﺸﺮﺓ ﻣﻦ ﻓﻀﺔ‪.‬‬ ‫ﺍﻟﺪﺭﺍﻫﻢ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﺴﺘﻌﻤﻞ »ﻣﻦ« ﻟﺒﻴﺎﻥ ﺍﻟﺠﻨﺲ ﻧﺤﻮ‪ :‬ﻟﻔﻼﻥ ‪‬‬ ‫ﻭﺗﺴﺘﻌﻤﻞ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺗﻜﻮﻥ ﻓﻲ ﺯﻳﺎﺩﺗﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻢ‪ :‬ﺯﻳﺎﺩﺓ ﻳﺨﺘﻞ ﺍﻟﻤﻌﻨﻰ ﺑﺈﺳﻘﺎﻃﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻲ ﻧﺤﻮ‪ :‬ﻣﺎ ﺟﺎﺀﻧﻲ‬ ‫ﻣﻦ ﺭﺟﻞ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺯﻳﺎﺩﺓ ﻻ ﻳﺨﺘﻞ ﺍﻟﻤﻌﻨﻰ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻣﻌﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻲ ﻧﺤﻮ‪:‬‬ ‫ﻣﺎ ﺟﺎﺀﻧﻲ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻓﺈﻥ ﺯﻳﺎﺩﺓ »ﻣﻦ« ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﺇﻻ ﻟﻤﺤﺾ‬ ‫ﺍﻟﺘﺄﻛﻴﺪ‪.‬‬ ‫ﻭﺗﺴﺘﻌﻤﻞ ﺑﻤﻌﻨﻰ »ﺍﻟﺒﺎﺀ« ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪t s r q p ﴿ :‬‬ ‫‪] ﴾ z y x w v u‬ﺍﻟﺮﻋﺪ‪ ،[١١ :‬ﺃﻱ‪ :‬ﺑﺄﻣﺮ ﺍﷲ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٨٤/١‬ ‪.٤٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪196‬‬ ‫‪»  ٢٤٤‬إ‪ «d‬و»<"‪«d‬‬ ‫ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺠﺮ‪» :‬ﺇﻟﻰ« ﻭ»ﺣﺘﻰ« ﻭﻫﻤﺎ ﻣﻮﺿﻮﻋﺎﻥ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻣﻜﺎﻧﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺯﻣﺎﻧﻴﺔ‪.‬‬ ‫ﻓﺄﻣﺎ »ﺇﻟﻰ« ﻓﺈﺫﺍ ﺩﺧﻠﺖ ﻓﻲ ﺍﻷﺯﻣﻨﺔ ﻗﺪ ﺗﻜﻮﻥ ﻟﻠﺘﻮﻗﻴﺖ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﺘﺄﺟﻴﻞ‬ ‫ﻭﺍﻟﺘﺄﺧﻴﺮ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﺘﻮﻗﻴﺖ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﺛﺎﺑ ﺘﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﺑﺎﻟﻮﻗﺖ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻐﺎﻳﺔ ﻟﻜﺎﻥ ﺛﺎﺑ ﺘﺎ ﻓﻴﻤﺎ ﻭﺭﺍﺀﻫﺎ ﻛﻘﻮﻟﻚ‪ :‬ﻭﺍﷲ ﻻ ﺃﻛﻠﻢ ﻓﻼ ﻧﺎ ﺇﻟﻰ‬ ‫ﺷﻬﺮ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺸﻬﺮ ﻟﺘﻮﻗﻴﺖ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻟﻮﻻﻩ ﻟﻜﺎﻧﺖ ﻣﺆﺑﺪﺓ‪ ،‬ﻭﻧﺤﻮ ﺃﺟﺮﺕ‬ ‫ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺇﻟﻰ ﺷﻬﺮ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﺷﺮﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ‬ ‫ﻗﺎﺑﻼ ﻟﻠﺘﻮﻗﻴﺖ‬ ‫ﻛﻤﺎ ﻓﻲ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻓﺈﻥ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﻜﻠﻢ ﻭﺍﻹﻳﺠﺎﺭ ﻗﺎﺑﻞ ﻟﻠﺘﻮﻗﻴﺖ‪،‬‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ »ﺇﻟﻰ« ﻓﻲ ﻧﺤﻮ‪ :‬ﺑﻌﺖ ﺇﻟﻰ ﺷﻬﺮ ﻟﺘﻮﻗﻴﺖ ﺍﻟﺘﺄﺟﻴﻞ ﺍﻟﻤﻘﺪﺭ ﻓﻲ‬ ‫ﺍﻟﻜﺮﻡ ﻻ ﻟﺘﺄﺧﻴﺮ ﺍﻟﺒﻴﻊ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﺇﻻ ﻟﻔﺴﺪ ﺍﻟﻜﻼﻡ ﻟﻌﺪﻡ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﻟﻠﺘﻮﻗﻴﺖ‪.‬‬ ‫ﻭﺃﻣﺎ »ﺣﺘﻰ« ﻓﻬﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺟﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺑﻤﻌﻨﻰ »ﺇﻟﻰ« ﻻﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳﺔ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﻣﻮﺿﻮﻋﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺑﻤﻌﻨﻰ »ﻛﻲ« ﻛﻘﻮﻟﻚ ﻟﻠﻜﺎﻓﺮ‪ :‬ﺃﺳﻠﻢ ﺣﺘﻰ ﺗﺪﺧﻞ ﺍﻟﺠﻨﺔ‪،‬‬ ‫ﺃﻱ‪ :‬ﻛﻲ ﺗﺪﺧﻠﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻃﻔﺔ‪ ،‬ﻭﻫﻲ ﻛﺎﻟﺠﺎﺭﺓ ﻓﻲ ﺇﻓﺎﺩﺓ ﻣﻌﻨﻰ ﺍﻟﻐﺎﻳﺔ‪،‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺠﺎﺭﺓ ﻭﺍﻟﻌﺎﻃﻔﺔ‪ :‬ﺃﻥ ﺍﻟﺠﺎﺭﺓ ﻗﺪ ﺗﻜﻮﻥ ﺑﻤﻌﻨﻰ »ﻛﻲ«‪ ،‬ﻭﺍﻟﻌﺎﻃﻔﺔ‬ ‫‪197‬‬‫ﺍﻟﺤﺮﻭﻑ‬ ‫‬ ‫ﻭﺩﺍﺧﻼ‬ ‫ﺟﺰﺀﺍ ﻟﻤﺎ ﻗﺒﻠﻬﺎ‬ ‫‬‫ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺎﻃﻔﺔ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ‬ ‫ﺯﻳﺪﺍ‪ ،‬ﺃﻭ ﻛﺠﺰﺋﻪ ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻁ ﻧﺤﻮ‪:‬‬ ‫ﻓﻲ ﺣﻜﻤﻪ ﻧﺤﻮ‪ :‬ﺿﺮﺑﺖ ﺍﻟﻘﻮﻡ ﺣﺘﻰ ‬ ‫ﺿﺮﺑﺖ ﺍﻟﺴﺎﺩﺓ ﺣﺘﻰ ﻋﺒﻴﺪﻫﻢ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﻑ ﺍﺑﺘﺪﺍﺀ ﻳﺴﺘﺄﻧﻒ ﻣﻌﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﺍﺧﻠﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺠﻤﻞ ﺍﻻﺳﺘﺌﻨﺎﻓﻴﺔ‪ ،‬ﺇﺳﻤﻴﺔ ﺃﻭ ﻓﻌﻠﻴﺔ‪ ،‬ﻓﻤﺜﺎﻟﻪ ﻓﻲ ﺍﻹﺳﻤﻴﺔ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺑﺪﺟﻠﺔ ﺣﺘﻰ ﻣﺎﺀ ﺩﺟﻠﺔ ﺃﺷﻜﻞ‬‫ﻓﻤﺎ ﺯﺍﻟﺖ ﺍﻟﻘﺘﻠﻰ ﺗﻤﺞ ﺩﻣﺎﺅﻫﺎ‬ ‫ﻭﻣﺜﺎﻝ ﺩﺧﻮﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ‪] ﴾ ¹ ¸ ¶ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [٢١٤ :‬ﻓﻲ‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ‪.‬‬ ‫ﺳﺒﺒﺎ ﻟﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺳﻮﺍﺀ‬ ‫‬‫ﺑﺪ ﻓﻲ »ﺣﺘﻰ« ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻠﻬﺎ‬ ‫ﻭﻻ ‬ ‫ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺃﻭ ﻋﻠﻰ ﺍﻻﺳﻢ؛ ﻷﻥ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻠﻔﻈﻲ ﻟﻤﺎ ﺯﺍﻝ ﺑﺴﺒﺐ‬ ‫ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻜﻼﻡ ﺷﺮﻁ ﻓﻴﻬﺎ ﺍﻟﺴﺒﺒﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻮﺟﺒﺔ ﻟﻼﺗﺼﺎﻝ ﺍﻟﻤﻌﻨﻮﻱ‪ ،‬ﻓﺈﻥ‬ ‫ﺟﺒﺮﺍ ﻟﻤﺎ ﻓﺎﺕ ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻠﻔﻈﻲ‪.‬‬ ‫ﺍﻟﺴﺒﺐ ﻣﺘﺼﻞ ﺑﺎﻟﻤﺴﺒﺐ ﻣﻌﻨﻰ ﺣﺘﻰ ﻳﻜﻮﻥ ‬ ‫ﻓﺤﺎﺻﻞ ﻣﻌﻨﻰ »ﺣﺘﻰ«‪ :‬ﺃﻧﻬﺎ ﺗﻜﻮﻥ ﻟﻠﻐﺎﻳﺔ ﻭﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺟ ‪‬ﺮﺕ‬ ‫ﺍﻟﺠﺎﺭﺓ‬ ‫‪‬‬‫ﺟﺎﺭﺓ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﺍﻟﻌﺎﻃﻔﺔ‪ ،‬ﻓﺈﻥ ﺧﻠﺖ‬ ‫ﺍﻻﺳﻢ ﺍﻟﺼﺮﻳﺢ ﺃﻭ ﺍﻟﻤﺆﻭﻝ ﻛﺎﻧﺖ ‪‬‬ ‫ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻓﻬﻲ ﺑﻤﻌﻨﻰ »ﻛﻲ«‪ ،‬ﻭﺇﻥ ﺧﻠﺖ ﺍﻟﻌﺎﻃﻔﺔ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﻣﺠﺎﺯﺍ ﺍﺳﺘﻌﺎﺭ ‪‬ﻳﺎ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺆﻧﻒ ﺍﻟﻜﻼﻡ ﺑﻌﺪﻫﺎ ﻓﻬﻲ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ)‪.(١‬‬ ‫‬‫ﺑﻤﻌﻨﻰ »ﺍﻟﻔﺎﺀ«‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٨٦/١‬ ‪.٤٩٢‬‬ ‫‪198‬‬ ‫أ‪C‬ء ا‪&e‬ف‬ ‫‪«» .e ٢٤٥‬‬ ‫ﻭﺿﻌﺖ ﻟﻔﻈﺔ »ﻓﻲ« ﻟﻠﻈﺮﻓﻴﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ ﻭﺍﻟﻤﻜﺎﻧﻴﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻈﺮﻓﻴﺔ‬ ‫ﺣﻘﻴﻘﺔ ﻛﺎﻟﻤﺎﺀ ﻓﻲ ﺍﻟﻜﻮﺯ‪ ،‬ﺃﻭ ﻣﺠﺎﺯﻳﺔ ﻛﺰﻳﺪ ﻓﻲ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺣﻜﻤﻬﺎ ﺇﺫﺍ ﺣﺬﻓﺖ‬ ‫ﻣﻊ ﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ ﻛﺤﻜﻤﻬﺎ ﺇﺫﺍ ﺃﻇﻬﺮﺕ ﻣﻌﻪ‪ ،‬ﻓﺈﻧﻬﻢ ﺳﻮﻭﺍ ﺑﻴﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﻏﺪﺍ‪ ،‬ﻭﻻ ﻧﻴﺔ ﻟﻪ ﻓﻲ‬ ‫‬‫ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺑﻴﻦ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ‬ ‫ﺍﻟﺼﻮﺭﺗﻴﻦ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪ :‬ﻫﻲ ﻃﺎﻟﻖ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﻣﻨﻪ ﻋﻨﺪ‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﻃﺎﻟﻖ ﺣﻴﻦ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻣﻦ‬ ‫ﺍﻟﻐﺪ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ ﻓﻴﻤﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﻃﺎﻟﻖ ﻓﻲ ﺍﻟﻠﻴﻞ‪ :‬ﺃﻧﻬﺎ ﺗﻄ ﻠ ‬ ‫ﻖ ﺇﺫﺍ ﺟﺎﺀ‬ ‫ﺍﻟﻠﻴﻞ‪.‬‬ ‫ﻟﻜﻦ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ ﻣﻦ ﺍﻷﺛﺮ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﺰﻭﺟﺘﻪ‪ :‬ﺇﻥ ﺑﺖ ﻫﺬﻩ‬ ‫ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﺍﻟﺒﻴﺖ ﻓﺄﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﺒﺎﺗﺖ ﺣﺘﻰ ﻛﺎﻧﺖ ﻓﻲ ﺑﻌﺾ ﺍﻟﻠﻴﻞ ﻭﺧﺮﺟﺖ ﻓﻼ‬ ‫ﻃﻼﻕ ﺇﻻ ﺃﻥ ﺗﺒﻴﺖ ﺍﻟﻠﻴﻠﺔ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﻧﻤﺖ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﻧﺎﻣﺖ ﺑﻌﺾ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﻧﺎ ﻧﺨﺎﻑ ﺃﻥ‬ ‫ﻳﻘﻊ ﺍﻟﻄﻼﻕ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٩٣/١‬ ‪.٤٩٤‬‬ ‫‪199‬‬‫ﺃﺳﻤﺎﺀ ﺍﻟﻈﺮﻑ‬ ‫‪«J» .e ٢٤٦‬‬ ‫ﻟﻔﻆ »ﻣﻊ« ﻣﻮﺿﻮﻉ ﻟﻠﻤﻘﺎﺭﻧﺔ‪ ،‬ﺳﻮﺍﺀ ﻭﺻﻒ ﺑﻪ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﻣﺎ ﺑﻌﺪﻩ‪،‬‬ ‫ﻣﺠﺎﺯﺍ ﺑﻤﻌﻨﻰ »ﺑﻌﺪ«‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ ª © ¨ § ﴿ :‬‬ ‫‬‫ﻭﻳﺴﺘﻌﻤﻞ‬ ‫]ﺍﻟﺸﺮﺡ‪ ،[٥ :‬ﻭ»ﻗﺒﻞ« ﻟﻠﺘﻘﺪﻡ ﻓﺘﺪﻝ ﺑﻮﺿﻌﻬﺎ ﻋﻠﻰ ﺳﺒﻖ ﻣﺎ ﻭﺻﻒ ﺑﻬﺎ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻭ»ﺑﻌﺪ« ﺑﻌﻜﺲ »ﻗﺒﻞ« ﻓﻬﻲ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺘﺄﺧﺮ‪ ،‬ﻓﺘﺪﻝ ﺑﻮﺿﻌﻬﺎ ﻋﻠﻰ ﺗﺄﺧﺮ ﻣﺎ ﻫﻲ‬ ‫ﻟﻪ ﻭﺻﻒ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪﺓ ﻣﻊ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﻗﺒﻠﻬﺎ ﺍﺛﻨﺘﺎﻥ‪ ،‬ﻳﻮﺟﺐ ﺍﻟﺜﻼﺙ‬ ‫‬ ‫ﻣﺪﺧﻮﻻ ﺑﻬﺎ ﺃﻭ ﻏﻴﺮ ﻣﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ‬‫ﺗﻄﻠﻴﻘﺎﺕ ﺳﻮﺍﺀ ﻛﺎﻧﺖ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻊ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﻗﺒﻠﻬﺎ ﺍﺛﻨﺘﺎﻥ ﺑﻤﻨﺰﻟﺔ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪﺓ ﻗﺒﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺍﺛﻨﺘﻴﻦ ﻓﺈﻧﻬﺎ ﻻ ﺗﻄﻠﻖ‬ ‫ﺇﻻ ﻭﺍﺣﺪﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻏﻴﺮ ﻣﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﺒﻠﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﻮﺍﺣﺪﺓ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻷﻥ ﻓﺎﻋﻞ ﺍﻟﻀﻤﻴﺮ ﻋﺎﺋﺪ ﺇﻟﻴﻬﺎ ﻓﻠﻢ ﻳﺒﻖ ﻣﺤﻞ ﻟﻶﺧﺮ)‪.(١‬‬ ‫‪«I» .e ٢٤٧‬‬ ‫ﺣﻜﻤﺎ ﻧﺤﻮ‪:‬‬ ‫‬‫ﻟﻔﻆ »ﻋﻨﺪ« ﻣﻮﺿﻮﻉ ﻟﻠﺤﻀﻮﺭ ﺣﻘﻴﻘﺔ‪ ،‬ﻧﺤﻮ‪ :‬ﻋﻨﺪﻱ ﺩﺭﺍﻫﻢ‪ ،‬ﺃﻭ‬ ‫﴿ ‪] ﴾ L K J I H‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٩ :‬ﻷﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺇﻥ ﺍﻟﺪﻳﻦ ﻓﻲ ﺣﻜﻢ‬ ‫ﺍﷲ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻓﻘﻮﻝ ﺍﻟﻤﻘﺮ‪ :‬ﻋﻨﺪﻱ ﺃﻟﻒ ﺩﺭﻫﻢ ﻟﻬﺬﺍ ﺍﻟﺠﻨﺪﻱ ﺇﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﻧﻔﺲ ﺣﻀﻮﺭﻫﺎ‬ ‫ﻣﻌﻪ‪ ،‬ﻓﻴﺤﻤﻞ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻮﺩﻳﻌﺔ ﺩﻭﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺳﻮﺍﺀ ﻭﺻﻠﻪ ﺑﻠﻔﻆ ﻭﺩﻳﻌﺔ ﺃﻭ ﻟﻢ‬ ‫ﻳﺼﻠﻪ ﺑﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻋﻨﺪﻱ ﻟﻪ ﺃﻟﻒ ﺩﺭﻫﻢ ﺩﻳ ﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻤﻞ ﻋﻠﻰ ‪‬‬ ‫ﺍﻟﺪﻳﻦ؛ ﻷﻧﻪ‬ ‫ﻳﺤﺘﻤﻠﻪ ﻓﻲ ﺍﻟﺠﻤﻠﺔ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٩٦/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٩٦/١‬‬ ‫‪200‬‬ ‫]ت ا‪&Q‬ط‬ ‫‬ ‫»إن«‬ ‫‪٢٤٨‬‬ ‫ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‪» :‬ﺇ ﻥ« ﻭﻫﻲ ﺣﺮﻑ ﻣﻮﺿﻮﻉ ﻟﺘﻌﻠﻴﻖ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ‬ ‫ﺟﻤﻠﺔ ﺑﺤﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺟﻤﻠﺔ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻛ »ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ﻓﺄﻧﺖ‬ ‫ﺣﺮ«‪ ،‬ﻓﺎﻟﺤﺮﻳﺔ ﻟﻪ ﺣﺎﺻﻠﺔ ﺑﺪﺧﻮﻟﻪ ﺍﻟﺪﺍﺭ‪ .‬ﻭﺗﺪﺧﻞ »ﺇﻥ« ﻫﺬﻩ ﺍﻷﻣﺮ ﺍﻟﻤﻌﺪﻭﻡ‬ ‫ﺍﻟﻤﺸﻜﻮﻙ ﻓﻲ ﻭﺟﻮﺩﻩ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﻻ ﺗﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻫﻮ ﻗﻄﻌﻲ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﻗﻄﻌﻲ‬ ‫ﺍﻻﻧﺘﻔﺎﺀ ﺇﻻ ﻋﻠﻰ ﺗﻨﺰﻳﻠﻬﺎ ﻣﻨﺰﻟﺔ ﺍﻟﻤﺸﻜﻮﻙ ﻟﻨﻜﺘﺔ‪ ،‬ﻓﻤﺜﺎﻝ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻴﻤﺎ ﻫﻮ‬ ‫ﻖ ﺃﺑﺎﻩ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺃﺑﺎﻙ ﻓﺄﺣﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻨﻜﺘﺔ ﻓﻴﻪ‬ ‫ﻗﻄﻌﻲ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻗﻮﻟﻚ ﻟﻤﻦ ﻋ ‪‬‬ ‫ﺗﻨﺰﻳﻞ ﺍﻟﻤﺨﺎﻃﺐ ﻣﻨﺰﻟﺔ ﺟﺎﻫﻞ ﺍﻷﺑﻮﺓ ﺣﻴﺚ ﻟﻢ ﻳﺮﺍﻉ ﺣﻘﻬﺎ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺩﺧﻮﻟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪µ ´ ﴿ :‬‬ ‫¶ ¸ ‪] ﴾ ¹‬ﺍﻷﻋﺮﺍﻑ‪.(١)[١٤٣ :‬‬ ‫‪«» ٢٤٩‬‬ ‫ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ »ﻟﻮ«‪ :‬ﻭﻫﻲ ﺣﺮﻑ ﻣﻮﺿﻮﻉ ﻻﻣﺘﻨﺎﻉ ﺍﻟﺸﺮﻁ ﻭﺍﺳﺘﻠﺰﺍﻣﻪ‬ ‫ﻻﻣﺘﻨﺎﻉ ﺟﺰﺍﺋﻪ‪ .‬ﻧﺤﻮ‪ ~ } | { z y ﴿ :‬ﮯ ¡ ‪¢‬‬ ‫‪] ﴾ £‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٧٦ :‬ﻓﻤﺸﻴﺌﺔ ﺍﻟﺮﻓﻊ ﻟﻪ ﻣﻤﺘﻨﻌﺔ‪ ،‬ﻭﺍﺳﺘﻠﺰﻣﺖ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺮﻓﻊ‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻠﺠﺰﺍﺀ‪ ،‬ﺃﻭ ﺃﻋﻢ ﻣﻨﻪ‪ ،‬ﺃﻣﺎ‬ ‫‬‫ﺳﺒﺒﺎ‬ ‫ﺑﺎﻵﻳﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٩٨/١‬‬ ‫‪201‬‬‫ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺠﺰﺍﺀ ﺃﻋﻢ ﻣﻦ ﺍﻟﺸﺮﻁ ﻛﻤﺎ ﻓﻲ ﻟﻮ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻟﻜﺎﻥ ﺍﻟﻀﻴﺎﺀ‬ ‫ﻣﻮﺟﻮ ﺩﺍ ﻓﻼ ﻳﺴﺘﻠﺰﻡ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺸﺮﻁ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﻷﻥ ﺍﻟﻀﻴﺎﺀ ﻗﺪ ﻳﻮﺟﺪ ﺑﻐﻴﺮ‬ ‫ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺎﻟﻤﻤﺘﻨﻊ ﺑﺎﻣﺘﻨﺎﻉ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﻧﻤﺎ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻀﻴﺎﺀ‬ ‫ﻻ ﺟﻤﻴﻌﻪ)‪.(١‬‬ ‫‪» ٢٥٠‬ﻻ«‬ ‫ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‪» :‬ﻟﻮﻻ«‪ .‬ﻭﻫﻲ ﺣﺮﻑ ﻣﻮﺿﻮﻉ ﺍﻟﺸﻲﺀ ﻟﻮﺟﻮﺩ ﻏﻴﺮﻩ‪،‬‬ ‫ﻧﺤﻮ‪ :‬ﻟﻮﻻ ﺯﻳﺪ ﻟﺠﺌﺘﻚ‪ ،‬ﻓﺎﻣﺘﻨﺎﻉ ﻣﺠﻴﺌﻚ ﺇﻟﻴﻪ ﺇﻧﻤﺎ ﻫﻮ ﺑﻮﺟﻮﺩ ﺯﻳﺪ‪ .‬ﻭﺣﻜﻤﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻤﻨﻊ ﺣﻜﻢ ﺍﻻﺳﺘﺜﻨﺎﺀ‪.‬‬ ‫ﻣﺎﻧﻌﺎ ﻣﻦ ﻭﻗﻮﻉ‬ ‫ﻭﻟﻤﺎ ﺩﻝ »ﻟﻮﻻ« ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺸﻲﺀ ﻟﻮﺟﻮﺩ ﻏﻴﺮﻩ ﺟﻌﻞ ‬ ‫ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻼ ﺗﻄﻠﻖ ﺍﻟﻤﺮﺃﺓ ﺑﻘﻮﻝ ﺍﻟﺰﻭﺝ ﻟﻬﺎ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ‬ ‫ﺇﻻ ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ)‪.(٢‬‬ ‫‪«d"» ٢٥١‬‬ ‫ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‪» :‬ﻣﺘﻰ« ﻭﻫﻲ ﻟﻠﻮﻗﺖ ﺍﻟﻼﺯﻡ ﺍﻟﻤﺒﻬﻢ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﺮﺟﻞ‬ ‫ﻟﺰﻭﺟﺘﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻣﺘﻰ ﻟﻢ ﺃﻃﻠﻘﻚ‪ ،‬ﺗﻄﻠﻖ ﺑﻤﺎ ﺇﺫﺍ ﺳﻜﺖ ﻋﻦ ﻃﻼﻗﻬﺎ ﻓﻲ ﻭﻗﺖ‬ ‫ﻳﻤﻜﻨﻪ ﺗﻄﻠﻴﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﻞ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ﻟﻬﺎ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻣﺘﻰ ﺷﺌﺖ ﺗﻄﻠﻖ ﻣﺘﻰ ﺷﺎﺀﺕ ﺍﻟﻄﻼﻕ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ‬ ‫ﻣﺠﻠﺴﻪ ﺃﻭ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻤﺠﻠﺲ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٩٨/١‬ ‪.٤٩٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٠/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪202‬‬ ‫‪» ٢٥٢‬إذا«‬ ‫ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‪» :‬ﺇﺫﺍ«‪ .‬ﻭﻫﻲ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﻴﻦ ﻣﻮﺿﻮﻋﺔ ﻟﻠﻈﺮﻑ‪ ،‬ﻭﺗﻀﺎﻑ‬ ‫ﺇﻟﻰ ﺟﻤﻠﺔ ﻓﻌﻠﻴﺔ ﻓﻲ ﻣﻌﻨﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻟﻤﺠﺮﺩ ﺍﻟﻈﺮﻓﻴﺔ ﻣﻦ ﻏﻴﺮ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺷﺮﻙ ﻭﺗﻌﻠﻴﻖ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ h g f ﴿ :‬ﺍﻟﻠﻴﻞ‪ ،[١ :‬ﺃﻱ‪ :‬ﻭﻗﺖ ﻏﺸﻴﺎﻧﻪ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ﺍﻟﻠﻴﻞ)‪.(١‬‬ ‫‪$4] dI ٢٥٣‬‬ ‫»ﻛﻴﻒ« ﻣﻮﺿﻮﻋﺔ ﻓﻲ ﺍﻷﺻﻞ ﻟﻠﺴﺆﺍﻝ ﻋﻦ ﺍﻟﺤﺎﻝ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺯﻳﺪ؟ ﺇﺫﺍ‬ ‫ﺃﺭﻳﺪ ﺍﻟﺒﺤﺚ ﻋﻦ ﺣﺎﻟﻪ‪ :‬ﺃﺻﺤﻴﺢ ﺃﻡ ﻣﺮﻳﺾ؟ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﺳﺘﻌﻤﻠﺖ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺸﺮﻁ ﻣﻊ ﻣﻼﺣﻈﺔ ﺍﻟﺤﺎﻝ‪ ،‬ﻧﺤﻮ‪ :‬ﻛﻴﻒ ﺗﺠﻠﺲ‬ ‫ﺧﻠﻮﻫﺎ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺸﺮﻁ‪،‬‬ ‫ﺃﻳﻀﺎ ﻟﻤﺠﺮﺩ ﺍﻟﺤﺎﻝ ﻣﻊ ‪‬‬ ‫ﺃﺟﻠﺲ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﺖ ‬ ‫ﺯﻳﺪﺍ ﻛﻴﻒ ﻭﺟﺪﺗﻪ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻦ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺤﺎﻝ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﻣﻊ‬ ‫‬‫ﻛﺎﺿﺮﺏ‬ ‫ﺍﻟﺸﺮﻁ‪ ،‬ﺃﻭ ﻣﺠﺮ ﺩﺍ ﻣﻨﻬﻤﺎ ﺣﻤﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﺃﻟﻐﻲ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﻣﺎ ﻳﻤﻜﻦ ﺍﻟﺤﻤﻞ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺤﺎﻝ‪ ،‬ﻗﻮﻝ ﺍﻟﺮﺟﻞ‬ ‫ﻻﻣﺮﺃﺗﻪ‪ :‬ﻛﻴﻒ ﺗﺠﻠﺴﻴﻦ ﺗﻄﻠﻘﻴﻦ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻄﻠﻖ ﺑﺎﻟﺠﻠﻮﺱ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﻱ ﺣﺎﻟﺔ‬ ‫ﻛﺎﻥ‪ .‬ﻫﺬﺍ ﻋﻠﻰ ﻣﺬﻫﺐ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﻣﺠﺮﺩ ﺍﻟﺤﺎﻝ‪ :‬ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻧﺖ‬ ‫ﻃﺎﻟﻖ ﻛﻴﻒ ﺷﺌﺖ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻄﻠﻖ ﻛﻴﻒ ﺷﺎﺀﺕ‪ ،‬ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﺛﻼﺛﺎ ﺇﺫﺍ‬ ‫ﺷﺎﺀﺕ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﻳﺘﻌﻴﻦ ﺇﻟﻐﺎﺅﻩ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺤﺎﻟﻴﺔ ﻓﻴﻪ‪ :‬ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ‪:‬‬ ‫ﺃﻧﺖ ﺣﺮ ﻛﻴﻒ ﺷﺌﺖ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﻖ ﻣﻦ ﺣﻴﻨﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻌﺘﻖ ﻻ ﻛﻴﻔﻴﺔ ﻟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٠١/١‬ ‪.٥٠٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٠٣/١‬ ‪.٥٠٤‬‬ ‫‪203‬‬‫ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ‬ ‫‪«&48» ٢٥٤‬‬ ‫ﻟ »ﻏﻴﺮ« ﺍﺳﺘﻌﻤﺎﻻﻥ‪ :‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺻﻔﺔ ﻟﻨﻜﺮﺓ ﻛ »ﺟﺎﺀ ﺭﺟﺐ ﻏﻴﺮ‬ ‫ﺯﻳﺪ«‪ ،‬ﻭﻻ ﺗﺘﻌﺮﻑ ﺑﺎﻹﺿﺎﻓﺔ ﻟﺸﺪﺓ ﺇﺑﻬﺎﻣﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺍﺳﺘﺜﻨﺎﺀ ﻟﻤﺸﺎﺑﻬﺔ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ »ﺇﻻ«‪ ،‬ﻷﻥ ﻣﺎ ﺑﻌﺪ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻐﺎﻳﺮ ﻟﺤﻜﻢ ﻣﺎ ﻗﺒﻠﻪ ﻧﺤﻮ‪ :‬ﺟﺎﺀ ﺍﻟﻘﻮﻡ ﻏﻴﺮ ﺯﻳﺪ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻻﺳﺘﻌﻤﺎﻟﻴﻦ ﺑﻮﺟﻬﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺻﻔﺔ ﻣﺨﺘﺺ ﺑﺎﻟﻨﻜﺮﺓ ﺑﺨﻼﻑ ﺍﻻﺳﺘﺜﻨﺎﺀ‪.‬‬ ‫ﺯﻳﺪﺍ ﺟﺎﺀ ﺃﻭ ﻟﻢ‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﺟﺎﺀﻧﻲ ﺭﺟﻞ ﻏﻴﺮ ﺯﻳﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺃﻥ‬ ‫ﻏﻴﺮ ﺯﻳﺪﺑﺎﻟﻨﺼﺐ ﻓﺈﻧﻪ‬ ‫ﺧﺒﺮﺍ ﺃﻥ ﻏﻴﺮﻩ ﺟﺎﺀ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺟﺎﺀﻧﻲ ﺍﻟﻘﻮﻡ ‬ ‫ﻳﺠﺊ‪ ،‬ﺑﻞ ﻛﺎﻥ ‬ ‫ﺯﻳﺪﺍ ﻟﻢ ﻳﺠﺊ ﻟﻐﺔ ﻭﻋﺮﻓﺎ)‪.(١‬‬ ‫ﻳﻔﻬﻢ ﺃﻥ ‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٠٥/١‬ ‪.٥٠٦‬‬ ‫‪204‬‬ ‫ا‪ †%&M‬وا;‪.%I‬‬ ‫‪ ٢٥٥‬ا&ق ‪ A4‬ا‪ †%&M‬وا;‪ .%I‬و ‪ A4‬ا\‪ .4‬وا ز‬ ‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻗﺴﻤﺎﻥ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻓﻲ‬ ‫ﻣﻌﻨﺎﻩ‪ .‬ﻭﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻭﺟﻬﻲ‪ ،‬ﻷﻥ ﺑﻌﺾ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺻﺮﻳﺢ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻛﻨﺎﻳﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺼﺮﻳﺢ ﺣﻘﻴﻘﺔ ﻭﺑﻌﻀﻪ ﻣﺠﺎﺯ‪ ،‬ﻭﺑﻌﺾ‬ ‫ﺍﻟﻤﺠﺎﺯ ﺻﺮﻳﺢ ﻭﺑﻌﻀﻪ ﻛﻨﺎﻳﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻜﻨﺎﻳﺔ ﻣﺠﺎﺯ ﻭﺑﻌﻀﻬﺎ ﺣﻘﻴﻘﺔ)‪.(١‬‬ ‫‪ $%&' ٢٥٦‬ا‪†%&M‬‬ ‫ﻇﻬﻮﺭﺍ ﺑﻴ ﻨﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﻜﺸﻒ ﺍﻧﻜﺸﺎﻓﺎ ﺗﺎ ‪‬ﻣﺎ‬ ‫‬‫ﺃﻣﺎ ﺍﻟﺼﺮﻳﺢ ﻓﻬﻮ‪ :‬ﻣﺎ ﻇﻬﺮ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‬ ‫ﻣﺠﺎﺯﺍ)‪.(٢‬‬ ‫‬‫ﻣﻦ ﺣﻴﺚ ﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻟﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺴﺘﻌﻤﻞ ﺣﻘﻴﻘﺔ ﺃﻭ‬ ‫‪ ;< ٢٥٧‬ا‪†%&M‬‬ ‫ﺣﻜﻢ ﺍﻟﺼﺮﻳﺢ ﺛﺒﻮ ﺗﺎ ﻣﺎ ﻭﺟﺐ ﺑﻪ ﺑﻼ ﺗﻮﻗﻒ ﻋﻠﻰ ﻧﻴﺔ‪ ،‬ﻷﻧﻪ ﻟﻮﺿﻮﺣﻪ ﻗﺎﻡ‬ ‫ﻣﻘﺎﻡ ﻣﻌﻨﺎﻩ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﺤﻜﻢ ﺑﺤﻴﺚ ﺻﺎﺭ ﺍﻟﻤﻨﻈﻮﺭ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺎﺭﺓ ﻧﻔﺴﻬﺎ‬ ‫ﻻ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺑﺤﻴﺚ ﻳﺜﺒﺖ ﺍﻟﺤﻜﻢ ﺑﻬﺎ ﺑﺄﻱ ﻭﺟﻪ ﺫﻛﺮﺕ ﻣﻦ ﻧﺪﺍﺀ‪،‬‬ ‫ﺃﻭ ﻭﺻﻒ‪ ،‬ﺃﻭ ﺧﺒﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﻧﻮﻯ ﺃﻭ ﻟﻢ ﻳﻨﻮ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٧/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٧/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٧/١‬‬ ‫‪205‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫‪ $%&' ٢٥٨‬ا;‪.%I‬‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬‫ﺍﻟﻜﻨﺎﻳﺔ ﻟﻔﻆ ﺍﺳﺘﺘﺮ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﺃﻭ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻲ‪ :‬ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺸﻲﺀ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﻟﻤﻜﻨﻰ ﻋﻨﻪ‬ ‫ﻛﺎﻟﺮﻓﺚ ﻭﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﻓﻲ ﻋﺮﻑ ﺍﻟﺒﻴﺎﻧﻴﻴﻦ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﻟﻔﻆ ﻭﻳﺮﺍﺩ ﻣﻌﻨﺎﻩ‪ ،‬ﻻ ﻟﺬﺍﺗﻪ ﺑﻞ‬ ‫ﻟﻴﻨﺘﻘﻞ ﻣﻨﻪ ﺇﻟﻰ ﻣﻌﻨﻰ ﺛﺎﻥﻫﻮ ﻣﻠﺰﻭﻡ ﻟﻠﻤﻌﻨﻰ ﺍﻷﻭﻝ ﻭﻣﺘﺒﻮﻉ ﻟﻪ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ‬ ‫ﺍﻟﺘﺎﺑﻊ ﺇﻟﻰ ﺍﻟﻤﺘﺒﻮﻉ ﻣﻤﺎ ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻣﻨﺎﻁ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻨﻔﻲ ﻭﺍﻟﺼﺪﻕ‬ ‫ﻭﺍﻟﻜﺬﺏ ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ ﻻ ﺍﻷﻭﻝ‪ ،‬ﻓﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻃﻮﻳﻞ ﺍﻟﻨﺠﺎﺩ‪،‬‬ ‫ﻗﺼﺪ ﺑﻪ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻘﺎﻣﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻧﺠﺎﺩ ‬ ‫ﺃﺻﻼ‪ ،‬ﺑﻞ ﻭﺇﻥ ﺍﺳﺘﺤﺎﻝ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Ä Ã Â ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪] ﴾ \ [ Z Y ﴿ ،[٦٧ :‬ﻃﻪ‪ ،[٥ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻛﻨﺎﻳﺎﺕ‬ ‫ﻋﻨﺪ ﺍﻟﻤﺤﻘﻘﻴﻦ ﻣﻦ ﻏﻴﺮ ﻟﺰﻭﻡ ﻛﺬﺏ؛ ﻷﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻓﻲ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ‬ ‫ﻭﻃﻠﺐ ﺩﻻﻟﺘﻪ ﻋﻠﻴﻪ ﺇﻧﻤﺎ ﻫﻮ ﻟﻘﺼﺪ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻨﻪ ﺇﻟﻰ ﻣﻠﺰﻭﻣﻪ‪ ،‬ﻻ ﻟﻜﻮﻧﻪ ﻣﻘﺼﻮ ﺩﺍ‬ ‫ﻟﺬﺍﺗﻪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﻜﺬﺏ ﺑﺎﺳﺘﺤﺎﻟﺔ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﺃﻭ ﻋﺪﻣﻪ‪ ،‬ﻷﻥ ﻣﺮﺟﻊ‬ ‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ ﻻ ﺍﻷﻭﻝ‪ ،‬ﻓﻌﻠﻢ ﻣﻨﻪ ﺃﻥ ﺇﻣﻜﺎﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫‬ ‫ﻣﺴﺘﻌﻤﻼ ﻓﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺸﺘﺮﻁ ﺫﻟﻚ‬‫ﺍﻟﺤﻘﻴﻘﻲ ﻟﻴﺲ ﺑﺸﺮﻁ ﻓﻲ ﺍﻟﻜﻨﺎﻳﺔ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻴﻪ ﻟﻜﻮﻧﻪ ﻣﻘﺼﻮ ﺩﺍ ﻟﺬﺍﺗﻪ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﻨﺎﻳﺔ ﻓﻤﺜﻞ ﻗﻮﻟﻪ ‪] ﴾ . - , + * ) ﴿ : 8‬ﺍﻟﺒﻘﺮﺓ‪،[١٨٧ :‬‬ ‫ﻛﻘﻮﻟﻪ‪c b a ` _ ^ ] \ [ Z Y ﴿ :‬‬ ‫‪] ﴾ m l k j i h gf e d‬ﺍﻟﺮﻭﻡ‪ ،[٢١ :‬ﻓﻤﺎ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺃﻭ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ ﻓﻬﻮ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﻛﻘﻮﻟﻪ‪﴾ ´ ³ ² ± ° ¯ ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٤٣ :‬ﻓﺬﻛﺮ ﺍﻟﻤﻮﺿﻊ ﻭﻛﻨﻰ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٨/١‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٠٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪206‬‬ ‫‪ ٢٥٩‬ا;‪&  .%I‬ف اﻷ‪A44‬‬ ‫ﻣﺠﺎﺯﺍ‪،‬‬ ‫‬‫ﺍﻟﻜﻨﺎﻳﺔ ﻓﻲ ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﻣﺎ ﺍﺳﺘﺘﺮ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﺣﻘﻴﻘﺔ ﺃﻭ‬ ‫ﻓﺎﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻬﺠﺮ ﻭﺍﻟﺘﻲ ﻫﺠﺮﺕ ﻭﻏﻠﺐ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻤﺠﺎﺯﻱ ﻓﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ‬ ‫ﻛﻨﺎﻳﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻭﺍﻟﻤﺘﻌﺎﺭﻑ ﺻﺮﻳﺢ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻛﻨﺎﻳﺔ ﻋﻨﺪﻫﻢ)‪.(١‬‬ ‫‪ ;< ٢٦٠‬ا;‪.%I‬‬ ‫ﻭﻟﻠﻜﻨﺎﻳﺔ ﺣﻜﻤﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺛﺒﻮﺕ ﻣﺎ ﻳﺮﺍﺩ ﺑﻬﺎ ﻣﻊ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻨﻮ ﺷﻴ ﺌﺎ ﻟﻢ‬ ‫ﻳﻘﺾ ﺑﺜﺒﻮﺕ ﻣﻮﺟﺒﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻋﺪﻡ ﺇﺛﺒﺎﺕ ﻣﺎ ﻳﻨﺪﺭﺉ ﺑﺎﻟﺸﺒﻬﺔ‪ ،‬ﻓﻴﺠﺐ ﺩﻓﻊ ﻣﻮﺟﺒﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﻳﺪﻓﻊ‬ ‫ﺑﺎﻟﺸﺒﻬﺎﺕ ﻛﺎﻟﺤﺪﻭﺩ‪ ،‬ﻓﻼ ﻳﺤﺪ ﺇﺫﺍ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻤﻮﺟﺐ ﺍﻟﺤﺪ ﺑﻄﺮﻳﻖ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻳﻀﺎ ﻻ ﻳﺤﺪ ﺑﺎﻟﺘﻌﺮﻳﺾ ﻛﻤﺎ ﺇﺫﺍ‬ ‫ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺟﺎﻣﻌﺘﻬﺎ ﺃﻭ ﻭﺍﻗﻌﺘﻬﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺗﻌﺮﻳﻀﺎ ﺑﺄﻥ ﺍﻟﻤﺨﺎﻃﺐ ﺯﺍﻥ‪ ،‬ﻓﺈﻧﻪ ﻛﻨﺎﻳﺔ ‬ ‫‬‫ﻗﺎﻝ‪ :‬ﻟﺴﺖ ﺃﻧﺎ ﺑﺰﺍﻥ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻟﻮ ﻗﺬﻑ ﺭﺟﻞ ‬ ‫ﺭﺟﻼ ﻓﻘﺎﻝ ﺁﺧﺮ‪ :‬ﻫﻮ ﻛﻤﺎ ﻗﻠﺖ‪ ،‬ﻳﺤﺪ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﺑﺼﺮﻳﺢ‪.‬‬ ‫ﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﻋﻨﺪﻫﻢ ﻓﻲ ﻣﺤﻞ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﺤﻞ‬ ‫ﻗﺎﺑﻞ‪ ،‬ﻓﻴﻜﻮﻥ ﻧﺴﺒﺔ ﻟﻪ ﺇﻟﻰ ﺍﻟﺰﻧﺎ ﺑﻼ ﺍﺣﺘﻤﺎﻝ)‪.(٢‬‬ ‫‪ ٢٦١‬دﻻ‪ .‬ا` ‪ d‬ا\;‬ ‫ﻣﻌﻨﻰ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺒﻴﺎﻥ‪ :‬ﻓﻬﻢ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻠﻔﻆ ﺇﺫﺍ ﺃﻃﻠﻖ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻟﻮﺿﻊ‪ ،‬ﻓﺎﻟﻠﻔﻆ ﻫﻮ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻫﻮ ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٠٩/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٠٩/١‬ ‪.٥١٠‬‬ ‫‪207‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫ﻭﺍﻟﻌﺎﻟﻢ ﺑﺎﻟﻮﺿﻊ ﺍﻵﺧﺬ ﺑﺎﻟﺪﻟﻴﻞ ﻭﻫﻮ ﺍﻟﻤﺴﺘﺪﻝ‪ ،‬ﻭﻓﻬﻢ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻠﻔﻆ ﻫﻲ‬ ‫ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﻠﻔﻈﻴﺔ‪ ،‬ﻭﺗﻨﻘﺴﻢ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣﻄﺎﺑﻘﺔ‪ ،‬ﻛﺪﻻﻟﺔ ﺯﻳﺪ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﻟﻤﺴ ‪‬ﻤﻰ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺪﻻﻟﺔ‬ ‫ﺍﻷﺳﺪ ﻋﻠﻰ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﻔﺘﺮﺱ ﺍﻟﻤﺨﺼﻮﺹ‪.‬‬ ‫ﺗﻀﻤﻦ‪ ،‬ﻛﺪﻻﻟﺔ ﺍﻟﺤﻴﻮﺍﻥ ﻋﻠﻰ ﺑﻌﺾ ﺃﻧﻮﺍﻋﻪ ﺩﻭﻥ ﺑﻌﺾ‪،‬‬ ‫‪‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪:‬‬ ‫ﺭﺍﻛﺒﺎ ﻋﻠﻰ ﻓﺮﺱ‪ ،‬ﻓﺈﻥ ﻟﻔﻆ ﺣﻴﻮﺍﻥ ﻫﺎﻫﻨﺎ‪ ،‬ﺩﺍﻝ‬ ‫ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺭﺃﻳﺖ ﺣﻴﻮﺍ ﻧﺎ ‬ ‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﻴﻦ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻋﻪ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺮﻛﻮﺏ ﻋﻠﻰ ﺍﻟﻔﺮﺱ‪.‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺰﺍﻡ‪ ،‬ﻛﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻻﺯﻡ ﻣﻌﻨﺎﻩ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ; : 9 8 7‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٧٥ :‬ﻓﺈﻧﻪ ﺩﺍﻝ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﺮﺑﺎ‪ ،‬ﻭﻫﻲ ﻻﺯﻡ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫ﻭﺍﻟﻤﻌﺘﺒﺮ ﻋﻨﺪﻫﻢ ﻓﻲ ﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻣﻄﻠﻖ ﺍﻟﻠﺰﻭﻡ‪ ،‬ﻋﻘﻠ ‪‬ﻴﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺑﻴ ﻨﺎ‬ ‫ﻛﺎﻥ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻬﺬﺍ ﻳﺠﺮﻱ ﻓﻴﻬﺎ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺨﻔﺎﺀ‪.‬‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻌﺒﺎﺭﺗﻪ‪ ،‬ﺃﻭ ﺑﺈﺷﺎﺭﺗﻪ‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻗﺘﻀﺎﺋﻪ‪ ،‬ﺃﻭ ﺑﺪﻻﻟﺘﻪ‪.‬‬ ‫ﻭﻭﺟﻪ ﺣﺼﺮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻓﻲ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻷﺭﺑﻌﺔ ﻫﻮ‪ :‬ﺃﻥ‬ ‫ﺍﻟﺤﻜﻢ ﺍﻟﻤﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻨﻈﻢ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺛﺎﺑ ﺘﺎ ﺑﺎﻟﻨﻈﻢ ﻧﻔﺴﻬﺎ ﺃﻭ ﻻ‪ ،‬ﻭﺍﻷﻭﻝ‪ :‬ﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻨﻈﻢ ﻣﺴﻮﻗﺎ ﻟﻪ ﻓﻬﻮ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺇﻻ ﻓﻬﻮ ﺍﻹﺷﺎﺭﺓ‪.‬‬ ‫ﻣﻔﻬﻮﻣﺎ ﻣﻨﻪ ﻟﻐﺔ‪ ،‬ﻓﻬﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺃﻭ ﺷﺮ ﻋﺎ ﻓﻬﻮ‬ ‫‬‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺤﻜﻢ‬ ‫ﺍﻻﻗﺘﻀﺎﺀ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥١٠/١‬ ‪.٥١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪208‬‬ ‫‪ ٢٦٢‬دﻻ‪ .‬ا` ‪I d‬ه !رة‬ ‫ﺃﻣﺎ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﺑﻌﺒﺎﺭﺗﻪ ﻓﻬﻮ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﺎ ﺳﻴﻖ ﻟﻪ ﺑﺈﺣﺪﻯ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺜﻼﺙ‬ ‫ﺍﻟﺘﻲ ﻫﻲ‪ :‬ﺍﻟﻤﻄﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﺘﻀﻤﻦ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ‪ .‬ﺑﻤﻌﻨﻰ ﻣﺎ ﺳﻴﻖ ﻟﻪ ﻫﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻣﻘﺼﻮ ﺩﺍ ﺃﺻﻠ ‪‬ﻴﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺇﻟﻰ ﺃﻥ ﻣﻌﻨﻰ‬ ‫ﺍﻟﻤﺴﻮﻕ ﻟﻪ ﻫﺎﻫﻨﺎ ﻛﻮﻧﻪ ﻣﻘﺼﻮ ﺩﺍ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺻﻠ ‪‬ﻴﺎ ﻛﺎﻟﻌﺪﺩ ﻓﻲ ﺁﻳﺔ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪` _ ^ ] \ [ Z Y X W V U T ﴿ :‬‬ ‫‪] ﴾ q p o n ml k j i h g f e d cb a‬ﺍﻟﻨﺴﺎﺀ‪.[٣ :‬‬ ‫ﺃﻭ ﻏﻴﺮ ﺃﺻﻠﻲ ﻛﺈﺑﺎﺣﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻬﺎ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺑﻌﺒﺎﺭﺗﻪ ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ‪ :‬ﺫﻛﺮ ﺍﻟﻌﺪﺩ ﻓﻲ ﺁﻳﺔ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﻣﺴﻮﻗﺔ ﻟﺒﻴﺎﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺃﺑﻴﺢ ﻟﻨﺎ ﻣﻦ ﺟﻤﻊ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻫﻲ‬ ‫ﺩﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺑﻄﺮﻕ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻠﻔﻆ ﻟﻤﻌﻨﺎﻩ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺩﻝ ﺑﺎﻟﺘﻀﻤﻦ‪ :‬ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺰﻭﺟﺘﻪ ﻭﻗﺪ ﻋﺎﺗﺒﺘﻪ ﻋﻠﻰ ﺗﺰﻭﻳﺠﻪ ﻋﻠﻴﻬﺎ‬ ‫ﺑﺄﺧﺮﻯ‪ :‬ﻛﻞ ﺍﻣﺮﺃﺓ ﻟﻪ ﻓﻬﻲ ﻃﺎﻟﻖ‪ ،‬ﻳﺮﻳﺪ ﺑﻬﺎ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺠﺪﻳﺪﺓ‪ ،‬ﻓﺈﻥ ﻣﻘﺎﻡ ﺍﻟﻌﺘﺎﺏ‬ ‫ﻗﺼﺮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ ﺇﻟﻰ ﺑﻌﺾ ﻣﺎ ﻳﺘﻀﻤﻨﻪ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﻃﻼﻕ‬ ‫ﺍﻟﺠﺪﻳﺪﺓ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻀﻤﻦ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺩﻝ ﺑﺎﻻﻟﺘﺰﺍﻡ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ; : 9 8 7 ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٧٥ :‬ﻓﺈﻧﻪ ﻋﺒﺎﺭﺓ ﻓﻲ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑﺎ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻤﻌﻨﻰ ﺍﻟﻤﻄﺎﺑﻖ؛‬ ‫ﻷﻧﻪ ﺇﻧﻤﺎ ﺳﻴﻖ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺯﻋﻢ ﺍﻟﻜﻔﺎﺭ ﺃﻥ ﺍﻟﺒﻴﻊ ﻣﺜﻞ ﺍﻟﺮﺑﺎ)‪.(١‬‬ ‫‪ ٢٦٣‬دﻻ‪ .‬ا` ‪I d‬ه ﻹ„رة‬ ‫ﺃﻣﺎ ﺍﻟﺪﺍﻝ ﺑﺈﺷﺎﺭﺗﻪ‪ ،‬ﻓﻬﻮ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺍﻟﺴﻴﺎﻕ ﺑﺪﻻﻟﺔ ﺍﻟﻤﻄﺎﺑﻘﺔ ﺃﻭ‬ ‫ﺍﻟﺘﻀﻤﻦ‪ ،‬ﺃﻭ ﺍﻻﻟﺘﺰﺍﻡ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٢/١‬‬ ‫‪209‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫ﻣﺜﺎﻝ ﺍﻟﺪﺍﻝ ﺑﺎﻟﻤﻄﺎﺑﻘﺔ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ; : 9 8 7 ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٧٥ :‬ﻓﺈﻧﻪ ﺇﺷﺎﺭﺓ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺤﻞ ﻭﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻄﺎﺑﻖ ﻟﻬﺎ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺪﺍﻝ ﺑﺎﻟﺘﻀﻤﻦ‪ :‬ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﻛﻞ ﺍﻣﺮﺃﺓ ﻟﻪ ﻃﺎﻟﻖ ﺇﺫﺍ ﻛﺎﻥ ﺇﻧﻤﺎ‬ ‫ﺳﺎﻕ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻄﻼﻕ ﻏﻴﺮ ﺍﻟﻤﺨﺎﻃﺒﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻄﻼﻕ ﺍﻟﻤﺨﺎﻃﺒﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻓﻲ ﻃﻼﻕ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﻛﻼﻣﻪ ﻳﺘﻀﻤﻦ ﻃﻼﻗﻬﺎ ‬ ‫‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺪﺍﻝ ﺑﺎﻻﻟﺘﺰﺍﻡ‪ :‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪« ª © ¨ § ﴿ :‬‬ ‫¬ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٣ :‬ﻓﺈﻧﻬﺎ ﺇﺷﺎﺭﺓ ﻓﻲ ﺃﻥ ﺍﻟﻨﺴﺐ ﺇﻟﻰ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﻫﻮ ﻻﺯﻡ ﻟﻠﻮﻻﺩﺓ‬ ‫ﻷﺟﻞ ﺍﻷﺏ)‪.(١‬‬ ‫ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﺎﻣﻊ‪» ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻗﺎﻝ ﻟﻪ‪» :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ‪ ،‬ﻛﻴﻒ ﺃﻧﺖ ﺇﺫﺍ ﺑﻘﻴﺖ ﻓﻲ ﻗﻮﻡ ﻳﺆﺧﺮﻭﻥ ﺍﻟﺼﻼﺓ ﻋﻦ ﻭﻗﺘﻬﺎ«؟!‬ ‫ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺗﺄﻣﺮﻧﻲ؟ ﻗﺎﻝ ﻟﻪ‪» :‬ﺻﻞ ﺍﻟﺼﻼﺓ ﻟﻮﻗﺘﻬﺎ‪ ،‬ﺛﻢ ﺍﺫﻫﺐ ﺇﻟﻰ ﺣﺎﺟﺘﻚ«‪ ،‬ﻓﺄﺑﺎﺡ‬ ‫ﻟﻪ ﺍﻟﺼﻼﺓ ﻭﺣﺪﻩ ﻭﻻ ﺑﺄﺱ ﻟﻪ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺟﺎﺯﺓ‬ ‫ﺻﻼﺓ ﺍﻟﻤﻨﻔﺮﺩ«)‪.(٢‬‬ ‫‪ ٢٦٤‬دﻻ‪ .‬ا` ‪I d‬ه اﻻ>"‪7‬ء‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﺍﻝ ﺑﺎﻗﺘﻀﺎﺋﻪ‪ :‬ﻓﻬﻮ ﻣﻀﻤﺮ ﻣﻘﺼﻮﺩ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﺃﻭ‬ ‫ﺻﺤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻠﺰﺍﻡ‪ .‬ﻓﻤﺜﺎﻝ ﻣﺎ ﺗﻮﻗﻒ ﻋﻠﻴﻪ‬ ‫ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻟﻐﺔ‪ ،‬ﻗﻮﻟﻪ ﮊ‪» :‬ﺭﻓﻊ ﻋﻦ ﺃﻣﺘﻲ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ«)‪ ،(٣‬ﻓﺈﻥ ﺻﺪﻕ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻼﻡ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﻣﻀﻤﺮ ﻣﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺭﻓﻊ ﻋﻦ ﺃﻣﺘﻲ ﺇﺛﻢ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥١٣/١‬ ‪.٥١٤‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٥٨/١‬ ‪ ،٢٥٩‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ‬ ‫ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺮﺍﻫﻴﺔ ﺗﺄﺧﻴﺮ ﺍﻟﺼﻼﺓ ﻋﻦ ﻭﻗﺘﻬﺎ‪ ،‬ﺡ‪.٦٤٨ :‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻃﻼﻕ ﺍﻟﻤﻜﺮﻩ ﻭﺍﻟﻨﺎﺳﻲ‪ ،‬ﺡ‪.٢٠٤٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪210‬‬ ‫ﻋﻘﻼ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪k j ﴿ :‬‬‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺗﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺤﺔ ﺍﻟﻜﻼﻡ ‬ ‫‪] ﴾ u t sr q p o n m l‬ﻳﻮﺳﻒ‪ ،[٨٢ :‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ‬ ‫ﻋﻘﻼ ﻋﻠﻰ ﺇﺿﻤﺎﺭ‬‫ﻻ ﻳﺠﻮﺯ ﺳﺆﺍﻝ ﺍﻟﻘﺮﻳﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺘﻮﻗﻔﺖ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‬ ‫ﻟﻔﻆ ﺍﻷﻫﻞ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺗﻮﻗﻔﺖ ﻋﻠﻴﻪ ﺻﺤﺔ ﺍﻟﻜﻼﻡ ﺷﺮ ﻋﺎ‪ :‬ﻗﻮﻟﻪ ﮊ‪» :‬ﻻ ﺻﻼﺓ ﻟﺠﺎﺭ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻓﻲ ﺍﻟﻤﺴﺠﺪ«)‪» ،(١‬ﻻ ﺻﻴﺎﻡ ﻟﻤﻦ ﻟﻢ ﻳﺒﻴﺖ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ«)‪،(٢‬‬ ‫ﻭﻟﻮﻻ ﺗﻘﺪﻳﺮ ﺍﻟﺼﺤﺔ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ ﻣﺎ ﺻﺢ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺷﺮ ﻋﺎ)‪.(٣‬‬ ‫‪ ٢٦٥‬دﻻ‪ .‬اﻻ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺪﺍﻝ ﺑﺪﻻﻟﺘﻪ‪ ،‬ﻓﻬﻮ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻻ ﻓﻲ ﻣﺤﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﺃﻱ‪ :‬ﻳﻜﻮﻥ‬ ‫‬ ‫ﻭﺣﺎﻻ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪.‬‬‫ﺣﻜﻤﺎ ﻟﻐﻴﺮ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫‬ ‫ﻭﻗﺪ ﻗﺴﻢ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺎﺏ ﺍﻟﺪﻻﻟﺔ ﻓﻲ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﻣﻨﻄﻮﻕ ﻭﻣﻔﻬﻮﻡ‪ ،‬ﻭﻋﺮﻓﻮﺍ ﺍﻟﻤﻨﻄﻮﻕ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻓﻲ ﻣﺤﻞ ﺍﻟﻨﻄﻖ‪،‬‬ ‫‬ ‫ﻭﺣﺎﻻ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻧﻄﻖ ﺑﻪ ﺃﻭ ﻻ‪ ،‬ﻭﻫﻮ ﺑﻬﺬﺍ‬‫ﺣﻜﻤﺎ ﻟﻠﻤﺬﻛﻮﺭ‬ ‫‬‫ﺃﻱ‪ :‬ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻣﺘﻨﺎﻭﻝ ﻟﻠﺪﺍﻝ ﺑﻌﺒﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺪﺍﻝ ﺑﺈﺷﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺪﺍﻝ ﺑﺎﻗﺘﻀﺎﺋﻪ‪ ،‬ﻭﻓﺴﺮﻭﺍ‬ ‫ﺍﻟﻤﻔﻬﻮﻡ ﺑﻤﺎ ﺗﻘﺪﻡ ﻓﻲ ﺗﻔﺴﻴﺮﻧﺎ ﻟﻠﺪﺍﻝ ﺑﺪﻻﻟﺘﻪ ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻣﻦ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗﺴﻤﻮﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺇﻟﻰ ﺃﻗﺴﺎﻡ)‪.(٤‬‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﺡ‪.٣٤٨٥ :‬‬ ‫)‪ (٢‬ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﻗﻠﻴﻦ ﻟﺨﺒﺮ ﺣﻔﺼﺔ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﺡ‪.٢٣٣١ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥١٥/١‬ ‪.٥١٦‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٦/١‬‬ ‫‪211‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫‪ ٢٦٦‬أ>‪5‬م اال ﻻ"‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺪﺍﻝ ﺑﺪﻻﻟﺘﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻏﻴﺮﻫﻢ ﺑﻤﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ :‬ﻣﻔﻬﻮﻡ ﻣﻮﺍﻓﻘﺔ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﻣﺨﺎﻟﻔﺔ)‪.(١‬‬ ‫‬ ‫أوﻻ‪@ :‬م اا‪.‬‬ ‫‪٢٦٧‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ‪ :‬ﻓﻬﻮ ﻣﺎ ﻭﺍﻓﻖ ﻣﻨﻪ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﺣﻜﻢ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻧﻮﻋﺎﻥ)‪.(٢‬‬ ‫‪ ٢٦٨‬أ\ى ا‪,O‬ب‬ ‫ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﺃﻭﻟﻰ ﺑﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻣﻦ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ‪ ،‬ﻷﺷﺪﻳﺘﻪ‬ ‫ﻓﻲ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻛﺘﺤﺮﻳﻢ ﺿﺮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺷﺘﻤﻬﻤﺎ ﺍﻟﻤﻔﻬﻮﻡ ﻣﻦ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } | { z y x w ﴿ :‬ﮯ ¡ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ ،[٢٣ :‬ﻓﺈﻥ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺗﺤﺮﻳﻢ ﺇﻳﺬﺍﺀ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻀﺮﺏ ﻭﺍﻟﺸﺘﻢ ﺃﺷﺪ ﺇﻳﺬﺍﺀ ﻣﻦ ﺍﻟﺘﺄﻓﻒ‪.‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻓﺤﻮﻯ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻭﺟﻪ ﺗﺴﻤﻴﺘﻪ ﺑﺬﻟﻚ‪ :‬ﻫﻮ ﺃﻥ ﻓﺤﻮﻯ‬ ‫‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻛﺤﺮﻣﺔ ﺿﺮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺷﺘﻤﻬﻤﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺗﺤﺮﻳﻢ‬ ‫ﺍﻟﻜﻼﻡ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ ‬ ‫ﺍﻟﺘﺄﻓﻴﻒ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻪ ﺗﺤﺮﻳﻢ ﺍﻹﻳﺬﺍﺀ)‪.(٣‬‬ ‫‪ ٢٦٩‬ب\‪ A‬ا‪,O‬ب‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻠﻤﻨﻄﻮﻕ‪ ،‬ﻭﺫﻟﻚ ﻛﺘﺤﺮﻳﻢ ﺣﺮﻕ ﻣﺎﻝ‬ ‫‬‫ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ‬ ‫ﺍﻟﻴﺘﻴﻢ ﺍﻟﻤﻔﻬﻮﻡ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Z Y X W V U T ﴿ :‬‬ ‫[ \ ] ^_ ` ‪] ﴾ a‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٠ :‬ﻓﻬﻲ ﺻﺮﻳﺤﺔ ﻓﻲ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٨/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٨/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٨/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪212‬‬ ‫ﺗﺤﺮﻳﻢ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﻫﻲ ﺩﺍﻟﺔ ﺑﻤﻔﻬﻮﻣﻬﺎ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺣﺮﻕ ﺃﻣﻮﺍﻟﻬﻢ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻟﺤﻦ‬ ‫ﻭﺇﺗﻼﻓﻬﺎ ﺑﻐﻴﺮ ﺃﻛﻞ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬‬ ‫ﺍﻟﺨﻄﺎﺏ ﻭﻭﺟﻪ ﺗﺴﻤﻴﺘﻪ ﺑﺬﻟﻚ‪ :‬ﺃﻥ ﻟﺤﻦ ﺍﻟﺨﻄﺎﺏ‪ :‬ﻣﻌﻨﺎﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ' ( ) * ﴾ ]ﻣﺤﻤﺪ‪.(١)[٣٠ :‬‬ ‫ﻭﺃﻣﺎ ﻟﺤﻦ ﺍﻟﺨﻄﺎﺏ ﻓﺎﻟﻀﻤﻴﺮ ﺍﻟﺬﻱ ﻻ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﺇﻻ ﺑﻪ ﻛﻘﻮﻟﻪ‪¹ ¸ ﴿ :‬‬ ‫‪] ﴾ Ç Æ Å Ä Ã Â Á À ¿ ¾ ½ ¼ » º‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﺃﻱ‪:‬‬ ‫ﺇﻥ ﺣﻠﻖ‪ ،‬ﻭﻗﻮﻟﻪ ‪﴾ Ó Ò Ñ Ð Ï Î Í Ì Ë Ê É ﴿ : 8‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﺃﻱ‪ :‬ﻋﻠﻴﻪ ﻣﺎ ﺍﺳﺘﻴﺴﺮ ﻣﻦ ﺍﻟﻬﺪﻱ‪¨ § ¦ ¥ ¤ ﴿ ،‬‬ ‫© ‪] ﴾ « ª‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٧٩ :‬ﺃﻱ‪ :‬ﺇﻥ ﻓﻌﻠﺘﻢ‪5 4 3 2 ﴿ ،‬‬ ‫‪﴾ A @ ? >= < ; : 9 87 6‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٧ :‬ﺃﻱ‪ :‬ﻓﻴﺜﻴﺒﻜﻢ ﻋﻠﻴﻪ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ)‪.(٢‬‬ ‫‪@ ;< ٢٧٠‬م اا‪.‬‬ ‫ﺣﻜﻢ ﻣﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻫﻮ‪ :‬ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ ﻓﻲ ﻣﺪﻟﻮﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ‬ ‫ﺳﻤﻌﻨﺎ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻧﺤﻮ ﻗﻮﻟﻪ‪] ﴾ Y X W V U T ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[١٠ :‬‬ ‫ﻗﻄﻌﻨﺎ ﺑﺄﻥ ﻣﺎ ﻋﺪﺍ ﺍﻷﻛﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﺗﻼﻓﺎﺕ ﺩﺍﺧﻞ ﺗﺤﺖ ﻫﺬﺍ ﺍﻟﺤﻜﻢ)‪.(٣‬‬ ‫‪@ :4 z ٢٧١‬م ا‪.O‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻫﻮ‪ :‬ﺃﻥ ﻳﺨﺎﻟﻒ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﺣﻜﻢ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ‪ ،‬ﻧﺤﻮ‬ ‫»ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ«)‪ (٤‬ﻣﻔﻬﻮﻣﻪ‪ :‬ﺃﻥ ﻏﻴﺮ ﺍﻟﺴﺎﺋﻤﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﻓﺎﻟﺴﺎﺋﻤﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥١٧/١‬ ‪.٥١٨‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥١٩/١‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪213‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫ﻣﻨﻄﻮﻕ ﺑﻪ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﺴﺎﺋﻤﺔ ﻣﺴﻜﻮﺕ ﻋﻨﻪ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ ﻫﻨﺎ ﺇﻳﺠﺎﺏ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ‪،‬‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﻋﺪﻡ ﺇﻳﺠﺎﺑﻪ ﻓﻴﻪ‪ ،‬‬ ‫ﺃﻳﻀﺎ)‪.(١‬‬ ‫ﻭﺳﻤﺎﻩ ﺑﻌﻀﻬﻢ ﻟﺤﻦ ﺍﻟﺨﻄﺎﺏ ‬ ‫‪@ ;< ٢٧٢‬م ا‪.O‬‬ ‫ﺩﻟﻴﻼ ﻭﺣﺠﺔ ﺃﺛﺒﺘﻪ ﻗﻮﻡ ‬ ‫ﺩﻟﻴﻼ ﻟﻔﻈ ‪‬ﻴﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﻮﻡ‬‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻛﻮﻧﻪ ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻫﻮ ﺣﺠﺔ ﻟﻐﻮﻳﺔ ﻓﻴﻤﺎ ﻋﺪﺍ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪،‬‬ ‫ﺩﻟﻴﻼ ‬ ‫ﺃﺻﻼ ﻻﺳﺘﻘﺎﻣﺔ‬‫ﻷﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ ﻋﻨﺪﻫﻢ ﻟﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﻷﻥ ﺍﻟﻠﻘﺐ ﻳﺬﻛﺮ ‬ ‫ﺍﻟﻜﻼﻡ ﺑﻪ‪ ،‬ﻭﺍﺧﺘﻼﻟﻪ ﺑﺘﺮﻛﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﻣﻔﻬﻮﻡ ﻟﻪ‪.‬‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ‬‫ﺩﻟﻴﻼ ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﺃﺛﺒﺖ ‬ ‫ﻭﺃﻧﻜﺮ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻛﻮﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻨﺪ ﻏﻴﺮﻩ ﺑﻤﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺑﻐﻴﺮﻩ‪ ،‬ﻭﺟﻌﻞ ﺛﺒﻮﺗﻬﺎ ﻣﻦ ﺑﺎﺏ‬ ‫ﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺻﻞ ﻓﻲ ﺍﻹﺑﺎﺣﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﻐﻨﻢ ﺍﻟﻤﻌﻠﻮﻓﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻋﻨﺪﻩ ﺛﺎﺑﺖ ﺑﺎﻹﺑﺎﺣﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ‬ ‫ﺭﺃﺳﺎ‪ .‬ﻭﺣﺪﻳﺚ‪» :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ«‪ ،‬ﺇﻧﻤﺎ ﺃﻭﺟﺐ‬ ‫ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺒﻘﻲ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﻷﻭﻝ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﻨﺪﻩ ﻓﻴﻤﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺟﻤﺎﻋﺔ ﻣﻦ ﻏﻴﺮ ﺃﻫﻞ‬ ‫ﻣﺬﻫﺒﻪ‪ ،‬ﻭﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺩﻭﻥ ﺑﻌﺾ‪.‬‬ ‫ﻭﺃﻧﻜﺮ ﻗﻮﻡ ﻛﻮﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺣﺠﺔ ﻓﻲ ﺍﻟﺨﺒﺮ ﺩﻭﻥ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﻟﺨﺒﺮ‬ ‫ﻟﻪ ﺧﺎﺭﺝ ﻻ ﻳﻨﺘﻔﻲ ﺑﺬﻛﺮ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻭﺍﻹﻧﺸﺎﺀ ﻻ ﺧﺎﺭﺝ ﻟﻪ‪ ،‬ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻓﻲ‬ ‫ﺍﻟﺸﺎﻡ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﻻ ﻳﺪﻝ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺃﻥ ﻧﻔﻲ ﻭﺟﻮﺩ ﻏﻴﺮ ﺍﻟﺴﺎﺋﻤﺔ ﻫﻨﺎﻙ‪.‬‬ ‫ﺑﺨﻼﻑ ﻗﻮﻟﻪ‪» :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ«)‪ ،(٢‬ﻓﺈﻧﻪ ﺇﻧﺸﺎﺀ ﻣﻌﻨﻰ ﻭﻻ ﺧﺎﺭﺝ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٢٠/١‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪214‬‬ ‫ﻭﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﺑﻨﺎ ﻛﻮﻧﻪ ﺣﺠﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ؛ ﻟﻘﻮﻝ ﻛﺜﻴﺮ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻣﻨﻬﻢ‬ ‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺗﻠﻤﻴﺬﻩ ﻗﺎﻻ ﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﻴﻦ‪» :‬ﻣﻄﻞ ﺍﻟﻐﻨﻲ ﻇﻠﻢ«)‪،(١‬‬ ‫ﺃﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻄﻞ ﻏﻴﺮ ﺍﻟﻐﻨﻲ ﻟﻴﺲ ﺑﻈﻠﻢ‪ ،‬ﻭﻫﻢ ﺇﻧﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﻣﺜﻞ ﺫﻟﻚ‬ ‫ﻣﺎ ﻳﻌﺮﻓﻮﻧﻪ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺪ ﻓﻬﻢ ﮊ ﻣﻦ ﻗﻮﻟﻪ‪% $ # " ! ﴿ :‬‬ ‫& ' ( ) * ‪4 3 2 1 0/ . - , +‬‬ ‫‪] ﴾ ; : 9 8 7 65‬ﺍﻟﺘﻮﺑﺔ‪» ،[٨٠ :‬ﻭﺳﺄﺯﻳﺪﻩ ﻋﻠﻰ ﺍﻟﺴﺒﻌﻴﻦ«)‪.(٢‬‬ ‫‪ ٢٧٣‬أ>‪5‬م @م ا‪.O‬‬ ‫ﻳﻨﻘﺴﻢ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺇﻟﻰ ﺳﺒﻌﺔ ﺃﻧﻮﺍﻉ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪،‬‬ ‫ﻭﻣﻔﻬﻮﻡ ﺍﻟﺤﺼﺮ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻣﻔﻬﻮﻡ‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ‬ ‫‬ ‫ﻭﺻﻔﺎ ﻓﻲ‬‫ﺩﺍﺧﻼﻥ ﺗﺤﺖ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﺭﺍﻛﺒﺎ‪ ،‬ﺇﺫ ﻳﻔﻬﻢ ﻣﻨﻪ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﻧﺤﻮ‪ :‬ﺟﺎﺀ ﺯﻳﺪ ‬ ‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻟﺬﺍ ﺷﻤﻠﺖ ﻣﻔﻬﻮﻡ ﺍﻟﺤﺎﻝ ‬ ‫ﻣﺎﺷﻴﺎ)‪.(٣‬‬ ‫‬‫ﺃﻥ ﻟﻢ ﻳﺠﺊ‬ ‫‪@ ٢٧٤‬م ا‪.%/‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ :‬ﻓﻬﻮ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ T S R Q P ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪،[١٨٧ :‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪8 7 6 54 3 2 1 0 / . - , ﴿ :‬‬ ‫‪] ﴾ D C B A @ ?> = < ;: 9‬ﺍﻟﻄﻼﻕ‪،[٦ :‬‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﻮﺍﻻﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺤﻮﺍﻟﺔ‪ ،‬ﺡ‪.٢٢٨٧ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٢٠/١‬ ‪ ،٥٢٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪،‬‬ ‫ﺑﺎﺏ‪ :‬ﻗﻮﻟﻪ‪﴾ / . - , + * ) ( ' & % $ # " ! ﴿ :‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ ،[٨٠ :‬ﺡ‪.٤٦٧٠ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،٥٢٦/١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٦٠/١‬‬ ‫‪215‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫ﻓﻔﻬﻢ ﻣﻦ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺗﺮﻙ ﺍﻟﺼﻴﺎﻡ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺭﻓﻊ ﻭﺟﻮﺏ‬ ‫ﺍﻹﻧﻔﺎﻕ ﺑﻌﺪ ﺍﻟﻮﺿﻊ)‪.(١‬‬ ‫‪@ ٢٧٥‬م اد‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪ :‬ﻓﻬﻮ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪a ` _ ^ ] \ ﴿ :‬‬ ‫‪﴾ o n m lk j i h g f e d c b‬‬ ‫]ﺍﻟﻨﻮﺭ‪ ،[٤ :‬ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻣﺎ ﻓﻮﻕ ﺍﻟﺜﻤﺎﻧﻴﻦ ﻣﺤﻈﻮﺭ‪ ،‬ﻭﺧﺎﻟﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ‬ ‫ﺑﻌﺾ ﻣﻦ ﻗﺎﻝ ﺑﻤﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺛﺒﻮﺗﻪ‪ ،‬ﻷﻥ ﺍﻟﺤﻜﻢ ﻟﻮ ﺛﺒﺖ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻢ ﻳﻜﻦ‬ ‫ﻟﺬﻛﺮ ﺍﻟﻌﺪﺩ ﻓﺎﺋﺪﺓ)‪.(٢‬‬ ‫‪@ ٢٧٦‬م ا\‪&M‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﺤﺼﺮ‪ :‬ﻳﻜﻮﻥ ﺗﺎﺭﺓ ﺑ »ﺇﻧﻤﺎ« ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ó Ò ﴿ :‬‬ ‫‪] ﴾ Þ Ý Ü Û ÚÙ Ø × Ö Õ Ô‬ﻃﻪ‪s r q ﴿ ،[٩٨ :‬‬ ‫‪}|{zyxwvut‬‬ ‫~ ﮯ ¡‪] ﴾ © ¨ § ¦¥ ¤ £ ¢‬ﺍﻟﺘﻮﺑﺔ‪ ،[٦٠ :‬ﻭﺗﺎﺭﺓ‬ ‫ﻳﻜﻮﻥ ﺑﻐﻴﺮﻫﺎ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﻟﺤﺼﺮ‪ .‬ﻓﻤﻦ ﺫﻟﻚ‪» :‬ﻣﺎ« ﻭ»ﺇﻻ« ﻧﺤﻮ‪ :‬ﻣﺎ ﺯﻳﺪ ﺇﻻ ﻗﺎﺋﻢ‪،‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺗﻘﺪﻳﻢ ﻣﺎ ﺣﻘﻪ ﺍﻟﺘﺄﺧﻴﺮ ﻧﺤﻮ‪ :‬ﺍﻟﻌﺎﻟﻢ ﺯﻳﺪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻏﻴﺮﻩ‪ ،‬ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ‬ ‫ﻋﻬﺪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺿﻤﻴﺮ ﺍﻟﻔﺼﻞ ﻧﺤﻮ‪ :‬ﺯﻳﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻏﻴﺮﻩ ﺣﻴﺚ ﻟﻢ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺫﻛﺮ ﻓﻲ ﻛﺘﺐ ﺍﻟﻤﻌﺎﻧﻲ‪ .‬ﻭﺍﻟﺤﺼﺮ ﺑ »ﺇﻧﻤﺎ«‬ ‫ﻋﻬﺪﺍ ‬ ‫ﻳﻜﻦ ‬ ‫ﻭ»ﺇﻻ« ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺤﺼﺮ ﺑﻐﻴﺮﻫﻤﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٢٦/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٢٧/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٢٧/١‬ ‪.٥٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪216‬‬ ‫‪@ ٢٧٧‬م ا‪&Q‬ط‬ ‫ﺯﻳﺪﺍ ﺇﻥ ﺩﺧﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻣﻔﻬﻮﻣﻪ ﺗﺮﻙ ﺇﻛﺮﺍﻣﻪ ﺇﺫﺍ ﻟﻢ‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ‪ :‬ﻧﺤﻮ‪ :‬ﺃﻛﺮﻡ ‬ ‫ﻳﺪﺧﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺧﺎﻟﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺃﺑﻮ ﻋﻠﻲ ﻭﺃﺑﻮ ﻫﺎﺷﻢ ﻭﺍﻟﻘﺎﺿﻲ‬ ‫ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ)‪.(١‬‬ ‫‪@ ٢٧٨‬م ا‪h‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺎ ﻋﺪﺍ ﺍﻟﻤﺸﺘﻖ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﻛﺎﻟﻌﻠﻢ ﻭﺍﺳﻢ‬ ‫ﺍﻟﺠﻨﺲ‪ ،‬ﻓﻬﻮ ﻧﺤﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻣﻔﻬﻮﻣﻪ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﻪ‪ :‬ﺗﺮﻙ‬ ‫ﺇﻛﺮﺍﻡ ﺍﻟﻨﺴﺎﺀ)‪.(٢‬‬ ‫‪@ ٢٧٩‬م ا‪.M‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﻣﺎ ﻛﺎﻥ ﺻﻔﺔ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻨﺤﻮ‪ :‬ﺃﻛﺮﻡ ﺍﻟﺮﺟﺎﻝ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻔﻬﻮﻣﻪ‪ :‬ﺗﺮﻙ ﺍﻹﻛﺮﺍﻡ ﻟﻐﻴﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺍﺑﻦ‬ ‫ﺃﺑﻲ ﺑﺸﺮ ﺍﻷﺷﻌﺮﻱ ﻭﺍﻟﺠﻮﻳﻨﻲ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻤﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ)‪.(٣‬‬ ‫‪@ ٢٨٠‬م اﻻ‪I"C‬ء‬ ‫ﺯﻳﺪﺍ ﻟﻢ ﻳﻘﻢ‪،‬‬ ‫ﺯﻳﺪﺍ‪ ،‬ﻣﻔﻬﻮﻣﻪ‪ :‬ﺃﻥ ‬ ‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ :‬ﻫﻮ ﻧﺤﻮ‪ :‬ﻗﺎﻡ ﺍﻟﻘﻮﻡ ﺇﻻ ‬ ‫ﻭﻻ ﺧﻼﻑ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻋﻨﺪ ﺍﻟﻤﻮﺍﻓﻘﻴﻦ‪ ،‬ﻭﺟﻤﻬﻮﺭ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺇﻻ ﻣﺎ ﺗﻘﺪﻡ‬ ‫ﺫﻛﺮﻩ ﻋﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻨﻔﻲ ﻟﻴﺲ ﺑﺈﺛﺒﺎﺕ‪ ،‬ﻭﻛﺬﺍ‪،‬‬ ‫ﺍﻟﻌﻜﺲ)‪.(٤‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٢٨/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٢٩/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٣٠/١‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٣١/١‬‬ ‫‪217‬‬‫ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ‬ ‫‪ ٢٨١‬اﻻ‪"C‬ﻻل ر‪.‬‬ ‫ﺇﺫﺍ ﺗﻘﺎﺭﻥ ﺃﻣﺮﺍﻥ ﻓﻲ ﻛﻼﻡ ﻭﺍﺣﺪ ﺑﻄﺮﻳﻖ ﻋﻄﻒ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ‬ ‫ﻧﺎﻗﺼﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺘﻢ ﻣﻌﻨﺎﻩ‪ ،‬ﺇﻻ ﺑﻤﻼﺣﻈﺔ ﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻛﺠﺎﺀ ﺯﻳﺪ‬ ‫‬‫ﻳﻜﻮﻥ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻭﺑﻜﺮ‪ ،‬ﻓﺎﻟﺜﺎﻧﻲ ﻣﻨﻬﻤﺎ ﻣﺸﺎﺭﻙ ﻟﻸﻭﻝ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻣﺴﺘﻘﻼ ﺑﻨﻔﺴﻪ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪k ﴿ :‬‬‫‪‬‬‫ﻛﻼﻣﺎ‬ ‫‬‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﺎﻧﻲ‬ ‫‪] ﴾ q p o n m l‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٣ :‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﻻ ﺗﺸﺎﺭﻙ ﺍﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ ﻓﻲ ﺟﻤﻴﻊ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﻧﻤﺎ‬ ‫ﻫﻲ ﻟﻨﻘﺼﺎﻥ ﺍﻟﻤﻌﻄﻮﻑ ﻟﻮ ﻟﻢ ﻳﺸﺎﺭﻙ ﺍﻷﻭﻝ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻛﻼﻡ ﺗﺎﻡ ﻻ ﻧﻘﺼﺎﻥ‬ ‫ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺘﺸﺮﻳﻚ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻌﻄﻒ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﺑﻮﺟﻮﺏ ﺍﻟﺘﺸﺮﻳﻚ ﻓﻲ ﺍﻟﺤﻜﻢ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻬﺬﻩ ﺍﻵﻳﺔ‬ ‫ﻋﻠﻰ ﺭﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﺼﺒﻲ ﻛﻤﺎ ﺭﻓﻌﺖ ﺍﻟﺼﻼﺓ ﻋﻨﻪ‪.‬‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺇﻋﻄﺎﺀ ﺍﻟﻘﺮﻳﻦ ﺣﻜﻢ ﺍﻟﻤﻘﺎﺭﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ‬ ‫ﻣﺎ ﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﺨﺼﻴﺺ ﺃﺣﺪﻫﻤﺎ ﺑﺤﻜﻢ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻓﺎﺳﺘﺪﻝ ﻋﻠﻰ ﺣﺮﻣﺔ‬ ‫ﺍﻟﻘﺮﺩﺓ ﺑﻌﻄﻒ ﺍﻟﺨﻨﺎﺯﻳﺮ ﻋﻠﻴﻬﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ V U T S ﴿ :‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٠ :‬ﻭﺣﺎﺻﻞ ﺍﺳﺘﺪﻻﻟﻪ‪ :‬ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﻘﺮﺩﺓ ﻭﺍﻟﺨﻨﺎﺯﻳﺮ ﻓﻲ ﺍﻟﺤﻜﻢ ﺳﻮﺍﺀ‬ ‫ﻣﺎ ﻗﺮﻥ ﺑﻴﻨﻬﻤﺎ ﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻤﻨﺎ ﺃﻧﻬﻤﺎ ﺳﻮﺍﺀ ﻓﻲ ﺃﺣﻜﺎﻣﻬﻤﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﻠﺰﻡ ﺍﻟﺘﺸﺮﻳﻚ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺗﻠﻚ ﺍﻟﺠﻤﻠﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻫﺎﻫﻨﺎ ﻛﻮﻥ‬ ‫ﺍﻟﻤﺨﺴﻮﻑ ﻳﻬﻢ ﻣﻨﻬﻢ ﻣﻦ ﺟﻌﻞ ﻗﺮﺩﺓ ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﻌﻞ ﺧﻨﺎﺯﻳﺮ‪ ،‬ﻟﻜﻦ ﻗﺪ ﻳﺴﺘﺪﻝ ﻋﻠﻰ‬ ‫ﻗﻮﻣﺎ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﻘﺮﺩﺓ ﺑﺠﻌﻠﻬﺎ ﻓﻲ ﺍﻟﺨﺴﺔ ﻭﺍﻟﺨﺒﺚ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺨﻨﺎﺯﻳﺮ ﺑﺪﻟﻴﻞ ﻣﺴﺦ ﺍﷲ ‬ ‫ﻋﻠﻰ ﺻﻮﺭﺗﻬﻤﺎ‪ ،‬ﻭﺍﻟﻤﺴﺦ ﺩﻟﻴﻞ ﺍﻹﻫﺎﻧﺔ ﻭﺍﻟﻨﻜﺎﻝ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﻘﺮﺩﺓ ﻭﺍﻟﺨﻨﺎﺯﻳﺮ ﻣﻦ‬ ‫ﻭﻧﻜﺎﻻ)‪.(١‬‬ ‫‬‫ﺃﺧﺲ ﺍﻷﺷﻴﺎﺀ ﻭﺃﺧﺒﺜﻬﺎ ﻣﺎ ﻛﺎﻥ ﺍﻟﻤﺴﺦ ﻋﻠﻰ ﺻﻮﺭﺗﻬﻤﺎ ﺇﻫﺎﻧﺔ‬ ‫‪‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٣٢/١‬ ‪.٥٣٣‬‬ ‫‪218‬‬ ‫ا‪5I‬‹‬ ‫‬ ‫وا‪,‬ﻼ<‬ ‫‪ $%&' ٢٨٢‬ا‪./ ‹5I‬‬ ‫ﺍﻟﻨﺴﺦ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻹﺯﺍﻟﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻹﺑﻄﺎﻝ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﻘﻞ‪.‬‬ ‫ﺍﻟﺸﻤﺲ ﺍﻟﻈﻞ‪ ،‬ﻭﻫﻮ ﺯﻭﺍﻝ ﺍﻟﻤﻨﺴﻮﺥ‬ ‫‬‫ﻓﺎﻷﻭﻝ‪ :‬ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﻧﺴﺨﺖ‬ ‫ﺑﺈﺛﺒﺎﺕ ﺍﻟﻨﺎﺳﺦ ﻛﻤﺎ ﻳﺰﻭﻝ ﺍﻟﻈﻞ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﻟﺸﻤﺲ ﻭﺗﺨﻠﻔﻪ ﺑﺪﻻ ﻣﻨﻪ‪.‬‬ ‫ﺟﻤﻴﻌﺎ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻧﺴﺨﺖ‬ ‫‬‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺑﻄﺎﻝ ﻭﻫﻮ ﺃﻥ ﻳﺒﻄﻼ‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫ﺍﻟﺮﻳﺢ ﺍﻷﺛﺮ ﻭﻧﺴﺦ ﺍﻟﻤﻄﺮ ﺍﻷﺛﺮ ﺃﻱ‪ :‬ﺫﻫﺒﺎ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﻘﻞ ﻭﻫﻮ ﻧﺴﺦ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻜﺘﺎﺏ)‪.(١‬‬ ‫ﻣﻌﻨﻰ ﺍﻟﻨﺴﺦ ﻟﻐﺔ‪ :‬ﺍﻟﻨﺴﺦ‪ :‬ﻟﻔﻆ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻹﺯﺍﻟﺔ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻺﺯﺍﻟﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻠﻨﻘﻞ‪ .‬ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺴﺘﻌﻤﻞ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻨﺴﺦ ﺍﻻﺻﻄﻼﺣﻴﺔ ﻫﻮ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٦١/١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٢٦/١‬ ‪.٢٧‬‬ ‫‪219‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪» :‬ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺀ ﺃﻣﺪ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻊ ﺗﺄﺧﻴﺮ ﻋﻦ‬ ‫‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺄﻧﻪ‪» :‬ﺭﻓﻊ ﺣﻜﻢ ﺷﺮﻋﻲ ﺑﻌﺪ ﺛﺒﻮﺗﻪ ﺑﺤﻜﻢ ﺷﺮﻋﻲ‬ ‫ﻣﻮﺭﺩﻩ«‪ ،‬‬ ‫ﺁﺧﺮ«‪.‬‬ ‫ﻭﺍﻟﻨﺴﺦ ﻋﻨﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻳﻘﻊ ﻓﻲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻻ ﻳﻘﻊ ﻓﻲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫»ﻭﻣﻦ ﺣﺠﺔ ﺍﻟﺬﻯ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﻼﻣﻪ ﻟﻪ ﺑﺎﻟﻮﺣﻲ ﻣﻦ ﻗﻮﻝ ﺍﷲ‪Î Í Ì Ë ﴿ :‬‬ ‫‪ÞÝ Ü Û Ú Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï‬‬ ‫‪] ﴾ á à ß‬ﺍﻟﺸﻮﺭﻯ‪ ،[٥١ :‬ﻭﻫﺬﺍ ﺧﺒﺮ ﻏﻴﺮ ﻣﻨﺴﻮﺥ؛ ﻷﻥ ﺍﻷﺧﺒﺎﺭ‬ ‫ﻻ ﺗﻨﺴﺦ«‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺗﻔﺎﻕ ﺃﺻﻮﻟﻴﻲ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ؛ ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻮﻝ‬ ‫ﺍﷲ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺛﻢ ﻳﻨﺴﺦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﺑﺎﻷﺧﺒﺎﺭ ﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﷲ ﻳﺘﻌﺎﻟﻰ ﻋﻨﻪ ‪‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﻨﺴﺦ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻛﺎﻟﺘﻮﺣﻴﺪ ﻭﺻﻔﺎﺕ ﺍﷲ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻻ ﻳﺘﻌﻠﻖ ﺑﺎﻹﺟﻤﺎﻉ‬ ‫‪‬‬‫ﻭﺍﻟﻨﺴﺦ ﻣﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺩﻟﺔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﺴﺦ ﻳﻨﻘﺴﻢ ﺇﻟﻰ ﺃﻧﻮﺍﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫‬‫ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺟﺘﻬﺎﺩ‪،‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻧﺴﺦ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ‪‬‬ ‫‪‬‬‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﻭﺟﺎﺋﺰ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺑﺎﻟﻤﺘﻮﺍﺗﺮ‪،‬‬ ‫ﻭﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﻭﺍﻟﻤﺘﻮﺍﺗﺮ ﺑﺎﻵﺣﺎﺩ)‪.(١‬‬ ‫ﻭﻟﻠﻨﺴﺦ ﺍﺳﺘﻌﻤﺎﻻﻥ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻟﻐﻮﻱ‪ ،‬ﻭﺍﻵﺧﺮ ﺷﺮﻋﻲ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻠﻐﻮﻱ ﻓﻬﻮ ﺃﻥ‬ ‫ﺍﻟﻨﺴﺦ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺇﺯﺍﻟﺔ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻧﺴﺨﺖ ﺍﻟﺮﻳﺢ ﺁﺛﺎﺭ ﺑﻨﻲ ﻓﻼﻥ؛‬ ‫ﺃﻱ‪ :‬ﺃﺯﺍﻟﺘﻬﺎ‪.‬‬ ‫ﻭﻋﺮﻑ ﺍﻟﻨﺴﺦ ﺍﻟﺸﺮﻋﻲ‪ :‬ﺑﺄﻧﻪ ﺭﻓﻊ ﺣﻜﻢ ﺷﺮﻋﻲ ﺑﻌﺪ ﺛﺒﻮﺗﻪ ﺑﺤﻜﻢ ﺷﺮﻋﻲ‬ ‫ﺁﺧﺮ‪ ،‬ﻓﺨﺮﺝ ﺑﺎﻟﻘﻴﺪ ﺍﻷﻭﻝ ﺍﻟﻤﺒﺎﺡ ﻓﻲ ﺍﻷﺻﻞ ﺛﻢ ﻃﺮﺃ ﻋﻠﻴﻪ ﺣﻜﻢ ﺷﺮﻋﻲ‪،‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٨٣/١‬ ‪.١٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪220‬‬ ‫ﻛﺈﻳﺠﺎﺏ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻧﺖ ﻗﺒﻞ ﻭﺭﻭﺩ‬ ‫ﻣﺒﺎﺣﺎ‪ ،‬ﻓﻼ ﻳﺴ ‪‬ﻤﻰ ﺇﻳﺠﺎﺑﻬﺎ ﻧﺴﺨ ﺎ‪ ،‬ﻹﺑﺎﺣﺔ ﺗﺮﻛﻬﺎ‪ ،‬ﻷﻥ ﺇﺑﺎﺣﺔ ﺗﺮﻛﻬﺎ ﺇﻧﻤﺎ‬ ‫‬‫ﺍﻟﺸﺮﻉ‬ ‫ﻫﻮ ﺑﺎﻹﺑﺎﺣﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﺍﻹﺑﺎﺣﺔ ﺍﻷﺻﻠﻴﺔ ﻟﻴﺲ ﺑﺤﻜﻢ ﺷﺮﻋﻲ‪.‬‬ ‫ﻭﺧﺮﺝ ﺑﺎﻟﻘﻴﺪ ﺍﻟﺜﺎﻧﻲ »ﺑﻌﺪ ﺛﺒﻮﺗﻪ« ﺍﻟﺘﺨﺼﻴﺺ ﺍﻟﻤﺘﺼﻞ‪ ،‬ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﻳﺮﺩ ﻗﺒﻞ‬ ‫ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ‪ .‬ﻭﺧﺮﺝ ﺑﺎﻟﻘﻴﺪ ﺍﻵﺧﺮ ﺭﻓﻊ ﺍﻟﺤﻜﻢ ﺑﺴﺒﺐ ﺍﻟﻌﻮﺍﺭﺽ‬ ‫ﺍﻟﻌﺎﺭﺿﺔ ﻋﻠﻰ ﺍﻷﻫﻠﻴﺔ‪ ،‬ﻛﺎﻟﺤﻴﺾ ﻭﺍﻟﺴﻜﺮ ﻭﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻤﺮﺽ ﻭﺍﻟﻤﻮﺕ)‪.(١‬‬ ‫ﻭﺍﻟﻨﺴﺦ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﻭﺟﻬﺎﻥ ﻣﻨﻬﻦ ﻣﻔﻬﻮﻣﺎﻥ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺄﺣﺪﻫﻤﺎ‪ :‬ﺍﻧﺘﺴﺎﺥ ﺍﻟﺸﻲﺀ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﻛﺎﻥ ﻓﻴﻪ ﺇﻟﻰ ﻛﺘﺎﺏ ﺁﺧﺮ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻧﺴﺦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺗﺤﻮﻳﻠﻪ‪ ،‬ﻭﺗﺒﺪﻳﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫ﻭﺍﻟﺴﻨ‪‬ﺔ‬ ‫‪‬‬‫ﻳﻔﻬﻤﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺤﺼﻲ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻋﺎﻣﻠﻪ‪ ،‬ﻭﻳﺴﺘﺤﻔﻆ ﺑﻪ ﻋﻠﻴﻪ ﻧﺤﻮ‬ ‫ﻗﻮﻟﻪ ﺟﻞ ﺫﻛﺮﻩ‪﴾ Á À ¿ ¾ ½ ¼ »º ¹ ¸ ¶ µ ﴿ :‬‬ ‫]ﺍﻟﺠﺎﺛﻴﺔ‪.(٢)[٢٩ :‬‬ ‫ﻭﺣﺪ ﺍﻟﻨﺴﺦ ﺇﺯﺍﻟﺔ ﺣﻜﻢ ﺛﺎﺑﺖ ﺑﺸﺮﻉ ﻣﺘﻘﺪﻡ ﺑﺸﺮﻉ ﻣﺘﺄﺧﺮ ﻋﻨﻪ ﻟﻮﻻﻩ ﻟﻜﺎﻥ‬ ‫ﺛﺎﺑ ﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻴﺎﻥ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﻓﻊ ﺍﻷﻭﻝ ﺑﺄﻣﺮ ﺛﺎﻥﻟﻮﻻﻩ ﻟﻜﺎﻥ‬ ‫ﺛﺎﺑ ﺘﺎ‪.‬‬ ‫ﺇﻥ ﺍﻟﺒﺪﺍﺀ ﻭﺍﻟﻨﺴﺦ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﺘﺨﺼﻴﺺ ﺃﺭﺑﻊ ﻣﻌﺎﻥ ﺗﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ‪8‬‬ ‫ﻛﻠﻬﺎ ﺇﻻ ﺍﻟﺒﺪﺍﺀ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ‪ 8‬ﺧﻼﻓﺎ ﻟﻠﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﻩ ﻋﻠﻰ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٣‬‬ ‫ﺍﷲ ‪ ، 8‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫ﻋﻠﻮﺍ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٣٤/١‬ ‪.٥٣٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢١٣/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦١/١‬‬ ‫‪221‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﺍﻟﺬﻱ ﻳﺠﺐ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻨﺴﻮﺥ ﺍﻟﺬﻱ ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑﻌﺪ ﻧﺴﺨﻪ ﺑﺈﺫﻥ ﺍﷲ‬ ‫ﻭﺗﻮﻓﻴﻘﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪+ * ) ( ' & % $ # " ﴿ :‬‬ ‫‪] ﴾ 5 4 3 2 1 0 / . -,‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٠٦ :‬ﻳﻌﻨﻲ ‬ ‫ﺧﻴﺮﺍ ﻣﻨﻬﺎ ﻟﻜﻢ ﺃﻭ‬ ‫ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻔﺮﺽ ﺃﻭ ﻧﻨﺴﻬﺎ‪ :‬ﻧﺘﺮﻛﻬﺎ ﻋﻠﻰ ﺣﺎﻟﻬﺎ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺘﻔﺴﻴﺮ‪ ﴾' & ﴿ :‬ﻓﻼ ﺗﻘﺮﺃ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻫﺮ‪ ،‬ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ‪:‬‬ ‫ﺃﻱ ﻧﻨﻬﻰ ﻋﻦ ﻗﺮﺍﺀﺗﻬﺎ ﻓﻼ ﺗﻘﺮﺃ ﺣﺘﻰ ﺗﻨﺴﻰ)‪.(١‬‬ ‫‪ ٢٨٣‬ا!ا‬ ‫ﻋﻴﻦ ﺍﻟﺒﺪﺍﺀ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻻﻧﻜﺸﺎﻑ‪ ،‬ﻭﻣﻌﻨﻰ ﺑﺪﺍ ﻟﻲ ﻫﺬﺍ‪ ،‬ﺃﻱ‪ :‬ﻇﻬﺮ ﻟﻲ ﻫﺬﺍ‬ ‫ﻭﻫﻮ ﺍﻟﻈﻬﻮﺭ ﺑﻌﺪ ﺍﻟﺨﻔﺎ ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﺠﺮﻱ ﻋﻠﻰ ﺍﻟﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻧﻪ ﻧﻘﺺ‬ ‫ﻭﺟﻬﻞ ﻟﻜﻦ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻓﺄﺟﺎﺯﺗﻪ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻳﺮﻭﻭﻧﻪ ﻋﻦ ﻋﻠﻲ ﺑﻦ‬ ‫ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻋﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻋﻠ ‪‬ﻴﺎ ﺇﻧﻤﺎ ﻣﻨﻌﻪ ﺃﻥ ﻳﺨﺒﺮ ﻋﻤﺎ ﻳﻜﻮﻥ‬ ‫ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﺌﻼ ﺗﺒﺪﻭ ﻟﻪ ﺍﻟﺒﺪﻭﺍﺕ ﻓﻴﺘﺮﻙ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻣﺎ ﺑﺪﺍ ﷲ ‪8‬‬ ‫ﻓﻲ ﺷﻲﺀ ﻣﺎ ﺑﺪﺍ ﻟﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺬﺑﻴﺢ ﺇﺳﻤﺎﻋﻴﻞ ﻭﺭﻭﻱ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪» :‬ﻫﻮ ﺩﻳﻨﻨﺎ ﻭﺩﻳﻦ ﺁﺑﺎﺋﻨﺎ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻭﻓﻲ ﺍﻹﺳﻼﻡ«‪.‬‬ ‫ﺇﻥ ﺍﻟﺒﺪﺍﺀ ﻭﺍﻟﺠﻬﻞ ﻋﻦ ﺍﷲ ‪ 8‬ﻣﻨﻔﻴﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﺣﻜﻴﻢ ﺑﺬﺍﺗﻪ ﻭﻟﺬﺍﺗﻪ‬ ‫ﺣﻜﻴﻤﺎ ﻓﻬﻮ ﺣﻜﻴﻢ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻭﻋﺎﻟﻢ ﺑﺬﺍﺗﻪ ﻭﻟﺬﺍﺗﻪ ﻓﻌﻤﻴﺖ‬ ‫‬‫ﻻ ﺑﻔﻌﻠﻪ ﺍﻟﺤﻜﻤﺔ ﻛﺎﻥ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺍﺗﺼﺎﻑ ﺍﻟﺒﺎﺭﻱ ﺑﺎﻟﻜﻤﺎﻝ ﻓﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺣﺪ ﺍﻟﻮﺻﻔﻴﻦ ﻓﺄﺟﺎﺯﻭﻩ‬ ‫ﻋﻠﻰ ﺍﷲ ‪ 8‬ﻭﻫﻮ ﺍﻟﺠﻬﻞ)‪.(٢‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٢٨/١‬ ‪.٢٩‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦١/١‬ ‪.١٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪222‬‬ ‫‪ ;< ٢٨٤‬ا‪‹5I‬‬ ‫ﺍﻟﻨﺴﺦ ﺟﺎﺋﺰ ﻋﻨﺪ ﺟﻤﻴﻊ ﺃﻫﻞ ﺍﻟﻤﻠﻞ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ‬ ‫‬ ‫ﻭﻧﻘﻼ‪ ،‬ﺧﻼﻓﺎ ﻷﻛﺜﺮ ﺍﻟﻴﻬﻮﺩ ﻭﺑﻌﺾ ﻣﻦ ﻻ ﻳﻌﺒﺄ ﺑﺨﻼﻓﻪ ﻣﻦ‬‫ﻓﻲ ﺟﻮﺍﺯﻩ ‬ ‫ﻋﻘﻼ‬ ‫ﺍﻹﺳﻼﻣﻴﻴﻦ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻤﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﻘﻞ؛ ﻓﻸﻥ ﺍﻟﻨﺴﺦ ﻓﻌﻞ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻓﻌﻼ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ‬ ‫‬ ‫ﺗﻔﻀﻼ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ ﺃﻭ‬‫ﺗﻌﺎﻟﻰ ﻓﺈﻣﺎ ﺃﻥ ﺗﻌﺘﺒﺮ ﻓﻴﻬﺎ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩﻳﺔ‬ ‫ﻻ ﺗﻌﺘﺒﺮ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻌﺘﺒﺮ‪ ،‬ﻓﺠﻮﺍﺯﻩ ﻇﺎﻫﺮ؛ ﻷﻧﻪ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﻭﻳﺤﻜﻢ‬ ‫‬ ‫ﺗﻔﻀﻼ‪ ،‬ﻓﺠﻮﺍﺯﻩ ﻇﺎﻫﺮ ﻟﺠﻮﺍﺯ‬‫ﻣﺎ ﻳﺮﻳﺪ ﻭﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﺒﺮﺕ ﺍﻟﻤﺼﺎﻟﺢ‬ ‫ﺍﺧﺘﻼﻑ ﺍﻟﻤﺼﺎﻟﺢ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺯﻣﺎﻥ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ‬ ‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺤﻜﻢ ﺍﻟﻤﻨﺴﻮﺥ ﻓﻲ ﺯﻣﺎﻥ ﺛﻢ ﻳﻜﻮﻥ ﻣﻔﺴﺪﺓ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫‬ ‫ﺣﻼﻻ ﻓﻲ ﺯﻣﻦ ﺁﺩﻡ ‪ ‰‬ﺛﻢ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻘﻞ؛ ﻓﻸﻥ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻷﺧﻮﺍﺕ ﻛﺎﻥ‬ ‫ﺟﺎﺋﺰﺍ ﻓﻲ ﺷﺮﻉ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﺛﻢ‬ ‫‬‫ﻧﺴﺦ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻷﻥ ﺍﻟﺨﺘﺎﻥ ﻛﺎﻥ‬ ‫ﺟﺎﺋﺰﺍ ﻓﻲ ﺷﺮﻳﻌﺔ‬ ‫‬‫ﻭﺟﺐ ﻓﻲ ﺷﺮﻳﻌﺔ ﻣﻮﺳﻰ ‪ ، ‰‬ﻭﻷﻥ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻛﺎﻥ‬ ‫ﻳﻌﻘﻮﺏ ‪ ‰‬ﺛﻢ ﺣﺮﻡ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬ ‫ﻭﺯﻋﻤﺖ ﺍﻟﻴﻬﻮﺩﺇﻻ ﺍﻟﻌﻴﺴﻮﻳﺔ ﻣﻨﻬﻢﺃﻥ ﺍﻟﻨﺴﺦ ﻏﻴﺮ ﺟﺎﺋﺰ‪ ،‬ﺛﻢ ﺍﻓﺘﺮﻗﻮﺍ ﻓﻲ‬ ‫ﻣﻨﻊ ﺟﻮﺍﺯﻩ ﻓﺮﻗﺘﻴﻦ‪:‬‬ ‫ﻓﺬﻫﺒﺖ ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﺇﻟﻰ ﻣﻨﻊ ﺟﻮﺍﺯﻩ ‬ ‫ﻋﻘﻼ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻋﺒﻴﺪ ﺑﻦ‬ ‫ﻋﻤﻴﺮ ﺍﻟﻠﻴﺜﻲ ﻭﻏﻴﺮﻩ ﻣﻤﻦ ﻻ ﻳﻌﺒﺄ ﺑﻪ‪ ،‬ﻭﻟﻌﻞ ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻭﻋﺒﻴﺪ ﺑﻦ ﻋﻤﻴﺮ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‪ :‬ﻫﻮ ﺗﺎﺑﻌﻲ ﻋﻠﻰ ﺍﻷﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺤﺎﺑﻲ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﻔﺮﻗﺔ ﺍﻷﺧﺮﻯ ﺇﻟﻰ ﻣﻨﻊ ﺟﻮﺍﺯﻩ ‬ ‫ﻧﻘﻼ‪.‬‬ ‫‪223‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﺧﻼﻑ ﺍﻟﻴﻬﻮﺩ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻓﻲ ﺇﻧﻜﺎﺭ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ ﻻ ﻳﻌﺪ ﺧﻼﻓﺎ‬ ‫ﻟﻀﻌﻔﻪ ﺑﺎﻟﺤﺠﺞ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺍﻟﺒﻴﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺎﻟﻒ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻹﺳﻼﻣﻴﻴﻦ ﻓﻲ ﺟﻮﺍﺯﻩ ﺑﻌﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻭﻗﻮﻋﻪ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻨﺴﺦ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻧﺎﺳﺦ ﻭﻻ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺤﻜﻤﺔ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﺍﷲ ‪ 8‬؛ ﻷﻧﻪ ﺑﺪﺍ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻴﻬﻮﺩ ﺃﺧﺰﺍﻫﻢ‬ ‫ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﻴﺮ ﺍﻟﻠﻴﺜﻲ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻨﺴﺦ ﺍﻟﻤﻮﺟﻮﺩ‬ ‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻧﺴﺦ ﺍﻟﻨﻘﻞ ﻛﺎﻧﺘﺴﺎﺥ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ‪µ ﴿ : 8‬‬ ‫¶ ¸ ‪] ﴾ Á À ¿ ¾ ½ ¼ »º ¹‬ﺍﻟﺠﺎﺛﻴﺔ‪ ،[٢٩ :‬ﻭﻓﺴﺮ ﻓﻴﻪ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﺤﻔﻈﺔ ﺗﻜﺘﺐ ﻣﺎ ﺣﻔﻈﺖ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺗﻠﺘﻘﻲ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻣﻊ‬ ‫ﻣﻼﺋﻜﺔ ﻳﻜﺘﺒﻮﻥ ﻣﺎ ﺻﺢ ﻟﻠﻌﺒﺪ ﻣﻤﺎ ﻳﺆﺧﺬ ﺑﻪ‪ ،‬ﻭﻳﺜﺎﺏ ﻋﻠﻴﻪ ﻣﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﻓﻲ‬ ‫ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻓﺘﺘﻘﺎﺑﻞ ﺍﻟﻨﺴﺨﺘﺎﻥ ﻓﻴﺜﺒﺖ ﺟﻤﻴﻊ ﻣﺎ ﺻﺢ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪،‬‬ ‫ﻭﻳﺘﻼﺷﻰ ﻣﺎ ﺳﻮﺍﻩ ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﷲ ‪« ª© ¨ § ¦ ¥ ﴿ : 8‬‬ ‫¬ ® ﴾ ]ﺍﻟﺮﻋﺪ‪ ،[٣٩ :‬ﻓﺎﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﻫﻮ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﺬﻱ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺳﻤﻮﻩ ﺑﻴﺎ ﻧﺎ ﻟﻠﻘﺮﺁﻥ ﻓﺎﺗﻔﻘﻨﺎ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻭﺍﺧﺘﻠﻔﻨﺎ ﻓﻲ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ﻋﺬﺭﺍ ﻣﻦ ﺍﻷﻭﻟﻴﻦ)‪.(٢‬‬ ‫ﻭﺃﺑﻄﻠﻮﺍ ﺍﻟﻠﻔﻆ ﻭﺃﻃﻠﻘﻮﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻬﺆﻻﺀ ﺃﻫﻮﻥ ‬ ‫‪ ٢٨٥‬أد‪ .‬ا‪‹5I A4I‬‬ ‫ﺣﺠﺔ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﻨﺴﺦ ﺃﻥ ﺍﻟﺨﺒﺮ ﺍﻷﻭﻝ ﻣﻜﺬﺏ ﻟﻠﺨﺒﺮ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻓﻲ‬ ‫ﺃﺧﺒﺎﺭ ﺍﷲ ‪ 8‬ﻣﺤﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺸﻲﺀ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺨﺒﺮ ﻳﻮﺟﺐ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻗﺪ ﺟﺎﺀ ﻓﻠﻤﺎ ﻧﺴﺦ ﺍﻷﻣﺮ ﺯﺍﻝ ﻭﻻ ﻳﺰﺍﻝ ﺇﻻ ﺑﻀﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺯﻣﺎﻥ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ‬ ‫‬‫ﻣﻦ ﺍﻟﺨﺒﺮﻳﻦ ﺑﻤﻜﺬﺏ ﻟﻶﺧﺮ ﻓﻲ ﻗﻮﻟﻴﻬﻤﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٤٢/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦٢/١‬ ‪.١٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪224‬‬ ‫ﺛﻮﺍﺑﺎ ﻭﻓﻲ ﺯﻣﺎﻧﻨﺎ‬ ‫ﺍﻟﻤﻘﺪﺱ ﻣﺄﻣﻮﺭ ﺑﺎﺳﺘﻘﺒﺎﻟﻬﺎ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﻣﻄﻴﻊ ﻭﻣﺜﺎﺏ‪ ،‬ﻭﻣﺨﺒﺮ ﺃﻥ ﻟﻪ ‬ ‫ﻋﻘﺎﺑﺎ)‪.(١‬‬ ‫ﻫﺬﺍ ﺃﻥ ﻣﺴﺘﻘﺒﻞ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻣﻨﻬﻲ ﻭﻣﻌﺎﻗﺐ ﻭﻣﺨﺒﺮ ﺃﻥ ﻋﻠﻴﻪ ‬ ‫‪ ٢٨٦‬إ;ر ا‪@4‬د ‪‹5I‬‬ ‫ﺭﺃﺳﺎ‪ ،‬ﻭﻫﻢ ﻓﻲ ﺇﻧﻜﺎﺭﻩ ﻓﺮﻳﻘﺎﻥ‪:‬‬ ‫ﺃﻧﻜﺮ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻨﺴﺦ ‬ ‫ ﻓﻤﻨﻬﻢ‪ :‬ﻣﻦ ﺃﻧﻜﺮﻩ ‬ ‫ﻋﻘﻼ‪.‬‬ ‫ﺳﻤﻌﺎ‪.‬‬ ‫‬‫ ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﺟﻮﺯﻩ ‬ ‫ﻋﻘﻼ؛ ﻟﻜﻨﻪ ﻣﻨﻊ ﻣﻨﻪ‬ ‫ﺍﺣﺘﺞ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻨﺴﺦ ‬ ‫ﻋﻘﻼ ﺑﺄﻥ ﺍﻟﻨﺴﺦ ﺑﺪﺃ‪ ،‬ﻭﺍﻟﺒﺪﺀ ﻓﻲ ﺣﻖ ﺍﷲ‬ ‫ﺑﺪﺀﺍ؛ ﻷﻥ ﺍﷲ ‪ 4‬ﻗﺪ ﻗﻀﻰ ﺑﺄﻥ ﺍﻟﺸﺮﻉ ﺍﻟﺬﻱ‬ ‫ﻣﺤﺎﻝ‪ ،‬ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻨﺴﺦ ﻟﻴﺲ ‬ ‫ﺳﻴﻨﺴﺦ ﺇﻧﻤﺎ ﻫﻮ ﻣﺸﺮﻭﻉ ﺇﻟﻰ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﺴﺦ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺭﺑﻨﺎ ﺫﻟﻚ ﻓﻼ‬ ‫ﺑﺪﺀ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻹﺣﻴﺎﺀ ﺑﻌﺪ ﺍﻹﻣﺎﺗﺔ‪ ،‬ﻭﺍﻹﻣﺎﺗﺔ ﺑﻌﺪ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﻤﺮﺽ ﺑﻌﺪ ﺍﻟﺼﺤﺔ‪،‬‬ ‫ﻭﺍﻟﺼﺤﺔ ﺑﻌﺪ ﺍﻟﻤﺮﺽ)‪.(٢‬‬ ‫‪4‬ن ا>| ا‪s‬ي ا"@‪ d‬إ‪N 4‬از ا‪‹5I‬‬‫‪٢٧٨‬‬ ‫ﻟﻢ ﻳﺰﻝ ﺛﺎﻧﻲ ﺍﻟﺮﺳﻞ ﻳﻨﺴﺦ ﺍﻟﺤﻜﻢ ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻷﻭﻝ ﺣﺘﻰ ﺟﺎﺀ ﻧﺒﻴﻨﺎ‬ ‫ﻣﺤﻤﺪ ﮊ ﺑﺎﻟﺸﺮﻉ ﺍﻟﺬﻱ ﺃﻣﺮﻩ ﺑﺘﺒﻠﻴﻐﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﻮﺍﺳﻄﺔ ﺟﺒﺮﻳﻞ ﺍﻷﻣﻴﻦ‪،‬‬ ‫ﻓﺸﺮﻋﻪ ! ﺛﺎﺑﺖ ‬ ‫ﺃﺑﺪﺍ ﻻ ﻳﺄﺗﻲ ﻋﻠﻴﻪ ﻧﺴﺦ ﺣﺘﻰ ﺗﻨﻘﻄﻊ ﺩﺍﺭ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻷﻧﻪ ﻧﺒﻲ‬ ‫ﺍﻟﺴﺎﻋﺔ ﻭﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪ ،‬ﻓﻼ ﻧﺒﻲ ﺑﻌﺪﻩ ﮊ ﻓﻼ ﻳﻨﺴﺦ ﺷﺮﻋﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪¹ ﴿ :‬‬ ‫‪È Ç Æ ÅÄ Ã Â Á À ¿ ¾ ½ ¼ » º‬‬ ‫‪] ﴾ Ê É‬ﺍﻷﺣﺰﺍﺏ‪.(٣)[٤٠ :‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦٤/١‬ ‪.١٦٥‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٩٥/١‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٩٦/١‬‬ ‫‪225‬‬‫ﺍﻟﻨﺴﺦ‬ ‫‪ ٢٨٨‬م ‪ ،~&4/ I"%&„ ‹5‬و‪N‬از ‪@7 ‹5‬‬ ‫ﺍﻟﻨﺴﺦ ﺟﺎﺋﺰ ﻭﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺘﻲ ﻗﺒﻞ ﻧﺒﻴﻨﺎ‪ ،‬ﺃﻣﺎ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ ﻓﻼ ﻳﺼﺢ‬ ‫ﻧﺴﺨﻬﺎ‪ ،‬ﻹﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺭﺳﻮﻟﻪ ﻭﺇﺟﻤﺎﻉ ﺍﻷﻣﻢ ﺑﺄﻥ ﻧﺒﻴﻨﺎ ﮊ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪،‬‬ ‫ﻣﻨﺴﻮﺧﺎ ﺑﺸﺮﻉ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﺴﺘﺤﻴﻞ ﺍﻟﻨﺴﺦ ﺍﺳﺘﺤﺎﻟﺔ ﺷﺮﻋﻴﺔ‬ ‫‬‫ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻋﻪ‬ ‫ﺑﻤﻮﺗﻪ ﮊ ﻭﺃﻣﺎ ﻓﻲ ﺯﻣﺎﻧﻪ ﻓﺈﻧﻪ ﻗﺪ ﻭﻗﻊ ﻧﺴﺦ ﺑﻌﺾ ﺷﺮﻋﻪ ﺑﺒﻌﺾ)‪.(١‬‬ ‫‪ ٢٨٩‬أد‪ .‬ا!"‪‹5I A4‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺗﺘﻌﺎﻗﺐ ﻋﻠﻰ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺇﺫﺍ‬ ‫ﻭﺟﺐ ﺃﻭ ﺯﺍﻝ ﺑﺈﻳﺠﺎﺏ ﺍﻟﺜﻮﺍﺏ ﻣﻊ ﺍﻷﻣﺮ ﻭﺳﻘﻮﻃﻪ ﺑﻌﺪ ﺍﻷﻣﺮ ﻭﺇﻳﺠﺎﺏ ﺍﻟﻌﻘﺎﺏ‬ ‫ﻣﻊ ﺍﻟﻨﻬﻲ ﻭﺳﻘﻮﻃﻪ ﺑﻌﺪ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﺨﺒﺮ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻓﺮﺽ‪ ،‬ﻭﺍﻟﺨﺒﺮ‬ ‫ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﺑﻔﺮﺽ ﻫﻤﺎ ﺧﺒﺮﺍﻥ ﻣﺨﺘﻠﻔﺎﻥ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﺟﺎﺯ ﺍﻟﻨﺴﺦ ﻓﻼ ﺣﺮﺝ ﻭﺇﻥ ﻛﺎﻥ ﻣﺨﻄ ﺌﺎ ﻓﺈﻧﻤﺎ ﺃﺧﻄﺄ‬ ‫ﻣﺼﻴﺒﺎ ﻓﻬﻮ ﺫﺍﻙ ﻭﻣﻦ ﺷﺮﻙ ﻫﺬﺍ ﻓﻘﺪ ﺣﺼﻞ‬ ‫‬‫ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﻗﺪ ﺃﺗﻰ ﺑﺎﻟﻤﻌﻨﻰ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻓﻲ ﻣﺬﻫﺐ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﺸﺮﻛﻮﻥ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﻓﻤﻦ ﺷﺮﻉ ﺑﻨﺎﺳﺦ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﺍﻟﻤﻌﺼﻴﺔ ﺷﺮﻉ ﺑﻨﺎﺳﺦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﻣﻦ ﺷﺮﻉ ﺑﻨﺎﺳﺦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‬ ‫ﺷﺮﻉ ﺑﻨﺎﺳﺦ ﺍﻟﺨﺒﺮﻳﻦ ﻭﺍﻟﻨﺼﻮﺹ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﻤﻴﺎﺕ ﻛﻠﻬﺎ ﻣﻌﺪﻭﻣﺔ)‪.(٢‬‬ ‫‪ H\ ٢٩٠‬ا‪‹5I‬‬ ‫ﺇﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺍﻟﺸﺮﻋﻴﻴﻦ ﻫﻤﺎ ﻣﺤﻞ ﺍﻟﻨﺴﺦ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻴﻬﻤﺎ ﻭﺇﻥ‬ ‫ﻭﺭﺩﺍ ﺑﺼﻴﻐﺔ ﺍﻟﺨﺒﺮ ﻛﺄﻣﺮﺗﻜﻢ ﺑﻜﺬﺍ ﻭﻧﻬﻴﺘﻜﻢ ﻋﻦ ﻛﺬﺍ‪ ،‬ﻭﻣﻨﻪ ﴿ ‪[ Z‬‬ ‫\ ] ^_ ` ‪j i h g f e d c b a‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٩٨/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪226‬‬ ‫‪] ﴾ r q p o n ml k‬ﺍﻟﻤﺎﺋﺪﺓ‪% $ # " ! ﴿ ،[١ :‬‬ ‫& ' ( ) * ‪] ﴾ / . - , +‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٣ :‬‬ ‫﴿ | } ~ ﮯ ¡ ‪¬ « ª © ¨ § ¦¥ ¤ £ ¢‬‬ ‫® ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩٧ :‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ؛ ﻷﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺇﺑﺎﺣﺔ ﺍﻟﺸﻲﺀ ﺃﻭ ﺗﺤﺮﻳﻤﻪ ﺃﻭ ﺇﻳﺠﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ‬ ‫ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺤﻞ ﻭﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻹﻳﺠﺎﺏ ﺍﻟﻮﺍﻗﻊ ﻓﻲ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻤﻜﻦ‬ ‫ﺗﻐﻴﻴﺮ ﻣﺪﻟﻮﻝ ﺍﻷﺧﺒﺎﺭ ﻋﻨﻬﺎ‪ ،‬ﻟﻜﻦ ﻳﺸﺘﺮﻁ ﻓﻲ ﺻﺤﺔ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﺃﻥ ﻳﻜﻮﻧﺎ ﻓﺮﻋﻴﻴﻦ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻧﺴﺨﻬﻤﺎ ﺇﺫﺍ ﻭﺭﺩﺍ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭ‬ ‫ﻣﻌﺮﻓﺔ ﺻﻔﺎﺗﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ á à ß Þ Ý Ü ﴿ :‬ﻣﺤﻤﺪ‪ ،[١٩ :‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺼﺢ ﻧﺴﺨﻬﺎ ﻓﻲ ﻧﺤﻮ‪] ﴾ V U T S ﴿ :‬ﻣﺤﻤﺪ‪،[٣٣ :‬‬ ‫﴿ ‪] ﴾ Q P O N ML K J‬ﻳﺲ‪ ،[٦٠ :‬ﻭﺟﻮﺯ ﺑﻌﺾ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻧﺴﺦ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻭﺑﻌﺒﺎﺩﺓ ﻏﻴﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺑﺄﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻟﺪﺍ ﻟﻔﻌﻞ!‪.‬‬ ‫ﻛﻔﺮﺍ ﻟﻮ ﻓﻌﻞ‪ ،‬ﻭﺗﻐﺎﻟﻰ ﺣﺘﻰ ﻗﺎﻝ‪ :‬ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺨﺬ ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻳﻮﻣﺌﺬ ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﻭﺍﻟﻤﺠﻮﺯ ﻟﺬﻟﻚ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﺑﻄﻼﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺫﻱ ﺑﺎﻝ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻋﻜﺲ ﺍﻟﺤﻘﺎﺋﻖ ﻭﺗﺠﻮﻳﺰ ﺍﻟﻤﺴﺘﺤﻴﻞ‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻮﺍ ‬‫‬ ‫ﻋﻘﻼ ﻭﺷﺮ ﻋﺎ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺒﻄﻠﻮﻥ ‬ ‫ﺇﻥ ﺍﻹﺧﺒﺎﺭ ﺇﻣﺎ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻔﺮﻋﻴﺔ ﻛ »ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪! ﴿ :‬‬ ‫" ‪] «﴾ #‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣ :‬ﺃﻭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻛ »ﺍﻟﻌﺎﻟﻢ ﺣﺎﺩﺙ«‪ ،‬ﺃﻭ ﻋﻦ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺤﺴﻴﺔ ﻛ »ﺍﻟﻨﺎﺭ ﺣﺎﺭﺓ« ﻭ»ﺍﻟﻤﺎﺀ ﺑﺎﺭﺩ«‪.‬‬ ‫ﻓﺎﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻷﻭﻝ ﻣﻤﺎ ﻳﻘﺒﻞ ﺍﻟﻨﺴﺦ ﻛﺎﻹﺧﺒﺎﺭ ﻋﻦ ﺣﻞ ﺍﻟﺸﻲﺀ ﺃﻭ ﺣﺮﻣﺘﻪ؛‬ ‫ﻷﻧﻬﻤﺎ ﻓﻲ ﻣﻌﻨﻰ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻣﺜﻞ‪» :‬ﻫﺬﺍ ﺣﻼﻝ« ﺛﻢ ﺃﺧﺒﺮ ﻋﻦ ﺣﺮﻣﺘﻪ‪ ،‬ﻭ»ﺫﺍﻙ‬ ‫ﺣﺮﺍﻡ« ﺛﻢ ﺃﺧﺒﺮ ﻋﻦ ﺣﻠﻪ‪.‬‬ ‫‪227‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺻﺤﺔ ﻧﺴﺦ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻐﻴﺮ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻔﺮﻋﻴﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻳﺠﻮﺯ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﺨﺒﺮ ﻣﻄﻠﻘﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺪﻟﻮﻟﻪ‬ ‫ﺯﻳﺪﺍ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﺛﻢ ﺑ ‪‬ﻴﻦ ﺃﻧﻪ‬ ‫ﻋﺎﻣﺎ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ‪ :‬ﻋﻤﺮﺕ ‬ ‫ﻣﺘﻜﺮﺭﺍ ﻭﻛﺎﻥ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ‬ ‫‬ ‫ﺯﻳﺪﺍ‪ ،‬ﺛﻢ‬ ‫ﻣﺘﻜﺮﺭﺍ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻪ‪ :‬ﺃﻫﻠﻚ ﺍﷲ ‬ ‫‬‫ﺃﺭﺍﺩ ﺗﺴﻌﻤﺎﺋﺔ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻫﻠﻜﻪ؛ ﻷﻥ ﺫﻟﻚ ﻳﻘﻊ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻠﻮ ﺃﺧﺒﺮ ﻋﻦ ﺇﻋﺪﺍﻣﻪ ﻭﺇﻳﺠﺎﺩﻩ‬ ‫ﺗﻨﺎﻗﻀﺎ‪.‬‬ ‫‬‫ﺟﻤﻴﻌﺎ ﻛﺎﻥ‬ ‫‬ ‫ﻭﻓﺼﻞ ﺑﻌﻀﻬﻢ ﺑﻴﻦ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻤﺴﺘﻘﺒﻞ ﻓﻤﻨﻌﻪ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﻭﺟﻮﺯﻩ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺘﻘﺒﻞ؛ ﻷﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﺘﺤﻘﻖ ﻻ ﻳﻤﻜﻦ ﺭﻓﻌﻪ ﺑﺨﻼﻑ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻷﻧﻪ ﻣﻨﻊ‬ ‫ﻣﻦ ﺍﻟﺜﺒﻮﺕ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﻨﺴﺦ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻓﻲ ﺍﻷﻣﺮ‬ ‫ﺃﺧﻴﺮﺍ‪ ،‬ﺃﺯﺍﻝ ﺣﻜﻢ ﺍﻟﻨﻬﻲ ﻣﻦ ﺣﻴﻨﻪ ﻭﺍﻟﻨﻬﻲ ﺇﺫﺍ ﻭﺭﺩ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ ﻭﺭﺩ ‬ ‫ﺃﺧﻴﺮﺍ ﺃﺯﺍﻝ ﺣﻜﻢ ﺍﻷﻣﺮ‪ .‬ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻗﺎﺋﻤﺎﻥ ﺑﺄﻋﻴﺎﻧﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻨﺴﺦ‬ ‫‬ ‫ﻳﻠﺤﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ؛ ﻷﻥ ﺍﻟﻄﺎﻋﺔ ﺗﺒﻊ ﻟﻸﻣﺮ ﻭﻧﺘﻴﺠﺘﻪ‪ ،‬ﻭﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﺗﺒﻊ ﻟﻠﻨﻬﻲ ﻭﻧﺘﻴﺠﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻨﺴﺦ ﻳﻠﺤﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻷﻥ ﺍﻟﺜﻮﺍﺏ ﺗﺒﻊ ﻟﻠﻄﺎﻋﺔ ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻘﺎﺏ ﺗﺒﻊ‬ ‫ﻟﻠﻤﻌﺼﻴﺔ‪ ،‬ﻷﻧﻪ ﻣﺤﺎﻝ ﺯﻭﺍﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﻟﻄﺎﻋﺔ ﺃﻭ ﺯﻭﺍﻟﻬﻤﺎ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﺜﻮﺍﺏ ﻛﻤﺎ‬ ‫ﺃﻧﻪ ﻣﺤﺎﻝ ﺯﻭﺍﻝ ﺍﻟﻨﻬﻲ ﻭﺗﺒﻘﻰ ﺍﻟﻤﻌﺼﻴﺔ ﺃﻭ ﺯﻭﺍﻟﻬﻤﺎ ﻭﻳﺒﻘﻰ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻳﺠﻮﺯ ﻧﺴﺦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﺯﺍﺩﻭﺍ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺜﻮﺍﺏ)‪.(٢‬‬ ‫ﻭﺍﻟﻨﺴﺦ ﻻ ﻳﻘﻊ ﺇﻻ ﻓﻲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻣﻦ ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ ﺍﻟﺨﺒﺮ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺼﺎﺩﻕ ﺟﻞ ﺫﻛﺮﻩ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﺛﻢ ﻧﻨﺴﺦ ﺫﻟﻚ ﺑﺄﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٤٢/١‬ ‪.٥٤٤‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦٣/١‬ ‪.١٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪228‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ ﻭﻛﺬﻟﻚ ﻓﻲ‬ ‫ﻛﺒﻴﺮﺍ)‪.(١‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺍﻟﻤﺎﺿﻲ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺘﻌﺎﻟﻰ ﻋﻨﻪ ‪‬‬ ‫‪ ٢٩١‬ا&ق ‪ A4‬ا‪ ‹5I‬وا"‪a4MO‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﺴﺦ ﻓﺮﻓﻊ ﺣﻜﻢ ﻗﺪ ﺛﺒﺖ ﻭﺍﺳﺘﻘﺮ ﻭﺍﻟﺘﺨﺼﻴﺺ ﺑﻴﺎﻥ ﻣﺨﺼﺺ ﻟﻢ‬ ‫ﻣﺘﺮﺍﺧﻴﺎ ﻋﻦ ﺯﻣﺎﻥ‬ ‫‬‫ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳﺘﻨﺎﻭﻟﻪ ﺍﻟﺨﻄﺎﺏ ﻭﻏﻴﺮ ﻣﺮﺍﺩ ﻟﻪ‪ ،‬ﻭﺍﻟﻨﺴﺦ ﻻ ‬ ‫ﺍﻟﻤﻨﺴﻮﺥ ﻭﺍﻟﻘﻴﺎﺱ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻨﺴﺦ ﻳﺨﺺ ﻭﻻ ﻳﻨﺴﺦ ﺑﻪ ﻭﺇﺫﺍ ﺛﺒﺖ ﻋﻤﻮﻡ ﺍﻷﺯﻣﺎﻥ‬ ‫ﺗﺨﺼﻴﺼﺎ‬ ‫‬‫ﻭﺍﻷﻋﻴﺎﻥ ﺑﻘﻮﻝ ﺛﻢ ﻧﺴﺦ ﺑﻌﺾ ﺗﻠﻚ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺯﻣﺎﻥ ﻛﺎﻥ‬ ‫ﻻ ﻧﺎﺳﺨ ﺎ)‪.(٢‬‬ ‫‪ ٢٩٢‬ا&ق ‪ A4‬اﻻ‪I"C‬ء وا‪‹5I‬‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﻨﺴﺦ؛ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺎ ﺧﺮﺝ ﻣﻨﻪ ﻟﻢ ﻳﺮﺩ ﺑﺎﻟﻜﻼﻡ‬ ‫ﺍﻷﻭﻝ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻫﻞ ﻧﻔﻰ ﻓﻲ ﺃﻭﻝ ﻛﻼﻣﻪ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺛﻢ ﺃﺛﺒﺘﻬﺎ‬ ‫ﺁﺧﺮﺍ ﻷﻥ‬ ‫ﺑﻌﺪ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺁﺧﺮ ﻛﻼﻣﻪ‪ ،‬ﺍﻟﺠﻮﺍﺏ ﻻ‪ ،‬ﻟﻢ ﻳﻨﻒ ﺃﻭﻝ ﻣﺎ ﺃﺛﺒﺖ ‬ ‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻟﻢ ﻳﻜﻦ ﻣﺮﺍ ﺩﺍ ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻭﺇﻧﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻟﻮﻫﻴﺔ ﻏﻴﺮ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫‪ ٢٩٣‬ا&اد ‪ ‹CI‬وا‪5I‬خ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻫﻞ ﻫﻤﺎ ﺍﻵﻳﺘﺎﻥ ﺃﻭ ﺃﺣﻜﺎﻣﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺑﻌﺾ‪ :‬ﺍﻟﻨﺴﺦ ﻓﻲ ﻧﻔﺲ ﺍﻵﻳﺘﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻨﺴﺦ ﻓﻲ ﻧﻔﺲ ﺍﻟﺤﻜﻤﻴﻦ‪،‬‬ ‫ﺟﻤﻴﻌﺎ ﻫﺬﻩ ﻧﺎﺳﺨﺔ ﻭﻫﺬﻩ ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻭﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻵﻳﺘﻴﻦ‬ ‫ﺍﻟﺤﻜﻤﺎﻥ ﻫﻮ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻴﻬﻤﺎ ﺍﻟﻨﺴﺦ ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺍﻟﻨﺎﺳﺦ ﻓﻲ ﺍﻵﻳﺔ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٤٢/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٦/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٦/١‬‬ ‫‪229‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻧﻔﺴﻬﺎ ﻧﺴﺦ ﺑﺂﻳﺔ ﺍﻟﻤﻮﺍﺭﻳﺚ ﺁﻳﺔ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺍﷲ ‪e d c ﴿ : 8‬‬ ‫‪] ﴾ k j i h gf‬ﺍﻟﻨﺴﺎﺀ‪ [١١ :‬ﻓﺒ ‪‬ﻴﻦ ﻭﺷﺮﻉ ﻓﻴﻘﺘﻀﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﻧﺴﺦ ﻗﻮﻟﻪ‪¶ µ ´ ³ ² ± ° ¯ ® ﴿ :‬‬ ‫¸ ‪] ﴾ ¿ ¾ ½ ¼» º ¹‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٠ :‬ﻓﻴﻜﻮﻥ‬ ‫ﺣﻜﻤﺎ ﻓﺼﺎﺭ‬ ‫‬‫ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻗﺮﺑﻮﻥ ﻣﻨﺴﻮﺧﺔ ﺍﻟﻮﺻﻴﺔ ﻟﻬﻤﺎ ﻷﻧﻪ ﺑﺪﻝ ﺣﻜﻢ ﻳﻨﺎﻗﺾ‬ ‫ﻧﺴﺨ ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺷﺮﻭﻁ ﺍﻟﻤﻬﺎﺩﻧﺔ ﻛﺎﻧﺖ ﻣﻨﺴﻮﺧﺔ ﺑﻨﻔﺲ ﺍﻟﺘﺮﻙ ﻭﺍﻟﻀﻌﻒ ﺍﻟﺬﻱ‬ ‫ﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﻭﻧﺎﺳﺦ ﻳﻨﺴﺦ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻻ ﻭﺻﻴﺔ‬ ‫ﺯﺍﻝ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ‬ ‫ﻟﻮﺍﺭﺙ ﻭﻫﻮ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﺍﷲ ﺃﻋﻄﻰ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ ﻓﻼ ﻭﺻﻴﺔ‬ ‫ﻟﻮﺍﺭﺙ«)‪ (١‬ﺟﻌﻞ ﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ ﻛﺎﻟﺴﺒﺐ ﻭﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺎﻥ ﻋﻦ ﺳﺒﺐ‬ ‫ﻗﺼﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺤﻜﻢ ﺇﻟﻴﻪ ﻭﺇﻥ ﺟﺎﺀ ﺍﻷﻣﺮ ﺍﺑﺘﺪﺍﺀ ﺣﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻧﺎﺳﺦ ﻟﻔﺮﺽ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﻛﻞ ﻓﺮﺽ ﻛﺎﻥ ﻗﺒﻠﻬﺎ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﻜﺎﺣﺎﺕ ﻭﺍﻟﻄﻼﻗﺎﺕ ﻭﺍﻟﺒﻴﻮﻋﺎﺕ ﻭﻏﻴﺮ ﺫﻟﻚ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻭﺟﻮﻩ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻟﻤﻨﺴﻮﺥ‬ ‫ﻣﺎ ﺭﻓﻊ ﺗﻼﻭﺗﻪ ﻭﺗﻨﺰﻟﻪ ﻟﻪ ﻛﻤﺎ ﺭﻓﻊ ﺍﻟﻌﻤﻞ ﺑﻪ )ﻧﺴﺨﻪ ﺑﺘﺄﻭﻳﻠﻪ(‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪:‬‬ ‫ﺍﻟﻨﺴﺦ ﻻ ﻳﻘﻊ ﻓﻲ ﻗﺮﺁﻥ ﻗﺪ ﻧﺰﻝ ﻭﺗﻠﻲ ﻭﺣﻜﻢ ﺑﺘﻼﻭﺗﻪ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺴﺦ‬ ‫ﻣﺎ ﺃﺑﺪﻝ ﺍﷲ ﻣﻨﻪ ﻓﻲ ﺣﻜﻤﻪ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺬﻱ ﻗﺪ ﺃﺯﺍﺡ ﻋﻨﻬﻢ ﻣﺎ ﻛﺎﻥ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻤﺘﺤﻨﻬﻢ ﺑﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺪﺍﺩ ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺘﻲ ﺗﻌﺒﺪ ﺑﻬﺎ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ‬ ‫ﻣﻦ ﺍﻷﻣﻢ ﻭﻫﺮﺏ ﻫﺆﻻﺀ ﻣﻦ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺇﻥ ﺍﷲﺟﻞ ﺫﻛﺮﻩﻳﻨﺴﺦ ﺷﻴ ﺌﺎ ﺑﻌﺪ‬ ‫ﻧﺰﻭﻟﻪ ﻭﺑﻌﺪ ﺃﻥ ﻋﻤﻞ ﺑﻪ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻋﻦ ﺭﺑﻬﻢ ﺑﺤﻀﺮﺓ ﻧﺒﻴﻬﻢ ﮊ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ‬ ‫ﻭﺻﻒ ﺍﷲ ﺑﺬﻟﻚ ﻓﻘﺪ ﻭﺻﻔﻪ ﺑﺎﻟﺒﺪﺍﺀ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻧﻤﺎ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻫﻮ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻮﺻﺎﻳﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ‪،‬‬ ‫ﺡ‪.٢١٢٠ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪230‬‬ ‫ﺃﻥ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺍﻟﺬﻱ ﻫﻮ ﺃﻡ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﺍﻟﻨﺴﺦ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺃﺻﻞ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻨﺴﺦ ﻗﺮﺁ ﻧﺎ ﺃﻧﺰﻟﻪ‬ ‫ﺑﺄﻥ ﻳﺒﺪﻝ ﺑﻪ ﺁﻳﺔ ﺃﺧﺮﻯ ﺑﻌﺪﻣﺎ ﻧﺰﻟﺖ ﺑﻪ ﺍﻷﻭﻟﻰ‪ .‬ﻓﺘﺘﻠﻰ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺘﻠﻰ‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻗﺪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻓﻊ ﺍﷲ ﺗﻼﻭﺓ ﺍﻷﻭﻟﻰ ﻛﻤﺎ ﺭﻓﻊ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻬﺎ)‪.(١‬‬ ‫‪;%  ٢٩٤‬ن ‪ 4‬ا‪‹5I‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻣﻊ ﻣﻌﻨﺎﻫﻤﺎ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻟﻤﻌﺒﺮ ﻋﻨﻪ‬ ‫ﻳﺠﻮﺯ ﻧﺴﺦ ﻧﻈﻢ ﺍﻟﻜﺘﺎﺏ ‪‬‬ ‫ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﺻﺮﺡ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ‪ ، 5‬ﻗﺎﻝ‪ :‬ﻭﺗﻮﻗﻒ ﻓﻴﻪ ﺑﻌﺾ ﺃﺋﻤﺔ‬ ‫ﻋﻤﺎﻥ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻳﻌﻨﻲ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﻳﻌﻘﻮﺏ ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬ ‫ﺃﻳﻀﺎ ﻧﺴﺦ ﺍﻟﺘﻼﻭﺓ ﺩﻭﻥ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻭﻗﻊ ﺫﻟﻚ‪ ،‬ﻛﻘﻮﻝ ﻋﻤﺮ ﺑﻦ‬ ‫ﻭﻳﺠﻮﺯ ‬ ‫ﺍﻟﺨﻄﺎﺏ ‪ : ƒ‬ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ‪) :‬ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﺟﻤﻮﻫﻤﺎ ﺍﻟﺒﺘﺔ(‪.‬‬ ‫ﺃﻳﻀﺎ ﻧﺴﺦ ﺍﻟﺤﻜﻢ ﺩﻭﻥ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻛﻨﺴﺦ ﺁﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻵﻳﺎﺕ ﻛﺜﻴﺮﺓ‬ ‫ﻭﻳﺠﻮﺯ ‬ ‫ﻭﻋﺸﺮﺍ ﻭﺗﻼﻭﺗﻬﺎ ﺑﺎﻗﻴﺔ‪،‬‬ ‫‬‫ﻭﺗﻼﻭﺗﻬﺎ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﻛﺎﻻﻋﺘﺪﺍﺩ ﺑﺎﻟﺤﻮﻝ ﻧﺴﺦ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ F E D C B ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[٢٤٠ :‬‬ ‫ﻣﻌﺎ ﻧﺤﻮ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ‪: #‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺇﺫﺍ ﻧﺴﺦ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﺤﻜﻢ ‬ ‫»ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﻳﺤﺮﻣﻦ‪ ،‬ﺛﻢ ﻧﺴﺨﻦ ﺑﺨﻤﺲ«)‪.(٢‬‬ ‫ﻭﺍﻟﻨﺴﺦ ﻻ ﻳﻘﻊ ﺇﻻ ﻓﻲ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﺨﺒﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٤٢/١‬ ‪.٤٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٤٨/١‬ ‪ ،٥٤٩‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺮﺿﺎﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺘﺤﺮﻳﻢ ﺑﺨﻤﺲ‬ ‫ﺭﺿﻌﺎﺕ‪ ،‬ﺡ‪.١٤٥٢ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٢١/١‬‬ ‫‪231‬‬‫ﺍﻟﻨﺴﺦ‬ ‫‪ ‹5 ٢٩٥‬ا"ﻼوة و ء ا\;‬ ‫ﻧﺴﺦ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻘﺎﺀ ﺍﻟﺤﻜﻢ ﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺃﺟﺎﺯﻭﻩ‬ ‫ﻭﻟﻢ ﻳﺤﻴﻠﻮﻩ ﻭﺗﺄﻭﻟﻮﺍ ﻓﻴﻪ ﻗﻮﻝ ﺍﷲ ‪° ¯ ®¬ « ª © ❁ § ¦ ¥ ﴿ : 8‬‬ ‫‪] ﴾ ³ ² ±‬ﺍﻷﻋﻠﻰ‪ ،[٧ ،٦ :‬ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ‪ :‬ﺇﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻗﺪ ﺗﻈﺎﻫﺮﺕ‬ ‫ﺑﺄﻥ ﺁﻳﺔ ﺍﻟﺮﺟﻢ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬ﺣﺘﻰ ﺭﻓﻌﺖ ﻭﻧﺴﺨﺖ ﻣﻊ ﺑﻘﺎﺀ ﺣﻜﻤﻬﺎ‬ ‫ﻓﻬﻲ ﻧﺎﺳﺨﺔ ﻣﻨﺴﻮﺧﺔ ﻫﻲ ﻧﺎﺳﺨﺔ ﻟﺬﻭﺍﺕ ﺍﻟﺴﺒﻴﻞ ﻭﻣﻨﺴﻮﺧﺔ ﺍﻟﺘﻼﻭﺓ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ‪،‬‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻗﺮﺃﻫﺎ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻋﻠﻰ ﻣﻸ ﻣﻦ‬ ‫ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺃﻭﻓﺮ ﻣﺎ ﻛﺎﻧﺖ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ﻭﺑﻴﻦ ﻳﺪﻱ ﻣﻮﺗﻪ ﺑﺄﺷﻬﺮ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻟﻮﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﺯﺍﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﻷﺛﺒﺘﻬﺎ ﻓﻲ‬ ‫ﺣﺎﺷﻴﺔ ﺍﻟﻤﺼﺤﻒ ﻭﻫﻲ‪» :‬ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﺟﻤﻮﻫﻤﺎ ﺍﻟﺒﺘﺔ« ﺑﻌﺪﻫﻤﺎ‬ ‫ﻭﺍﷲ ﺗﻮﺍﺏ ﻋﻠﻰ ﻣﻦ ﺗﺎﺏ)‪.(١‬‬ ‫‪  ٢٩٥‬ﻻ ‪ %‬ز ‪ 4‬ا‪‹5I‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻟﻨﺴﺦ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻻ ﺍﻹﺑﺎﺣﺔ ﻭﻻ ﺍﻟﻨﺪﺏ ﻭﻻ ﺍﻟﻨﺴﺦ ﻓﻲ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﻌﻘﻠﻴﺔ ﻛﻠﻬﺎ؛ ﻷﻥ ﺍﻟﺸﺮﻉ ﻻ ﻳﺄﺗﻲ ﺑﺨﻠﻔﻬﺎ)‪.(٢‬‬ ‫‪ ٢٩٧‬ا\;‪&Q A .‬و‪ .4‬ا‪‹5I‬‬ ‫ﺍﻟﻨﺎﺳﺦ ﻗﺪ ﻳﺮﺩ ﻗﺒﻞ ﺍﻣﺘﺜﺎﻝ ﺍﻟﻤﻨﺴﻮﺥ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺒﺪﺀ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻣﺘﺤﺎ ﻧﺎ‬ ‫ﺍﺧﺘﺒﺎﺭﺍ ﻓﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻹﺑﺮﺍﻫﻴﻢ ﮊ‬ ‫‬‫‬ ‫ﻭﺗﺨﻔﻴﻔﺎ ﻭﻣﺜﻮﺑﺔ ﻭﻋﻘﻮﺑﺔ‪ ،‬ﻓﺄﻣﺎ ﺣﻴﺚ ﻳﻜﻮﻥ‬ ‫ﺣﻴﻦ ﺃﻣﺮﻩ ﺑﺬﺑﺢ ﺍﺑﻨﻪ ﺛﻢ ﻓﺪﺍﻩ ﺑﺬﺑﺢ ﻋﻈﻴﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺴﺦ ﻭﺍﻟﻔﺪﺍ ﻟﻢ ﻳﻘﻌﺎ ﺇﻻ‬ ‫ﺫﻟﻚ ﻓﺪﺍﻩ ﺑﺎﻟﺬﺑﺢ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﺎ ﺍﺧﺘﺒﺮﻩ ﻭﺍﻣﺘﺤﻨﻪ‪ ،‬ﺃﻣﺎ ﺣﻴﺚ ﻳﺮﺩ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦٨/١‬ ‪.١٦٩‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٦٥/١‬ ‪.١٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪232‬‬ ‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻬﻮ ﻗﻮﻝ ﺍﷲ ‪V UT S R Q P O ﴿ : 8‬‬ ‫‪c b a ` _ ^ ]\ [ Z Y X W‬‬ ‫‪] ﴾ j i h g f e d‬ﺍﻷﻧﻔﺎﻝ‪ ،[٦٥ :‬ﺛﻢ ﻗﺎﻝ‪n m l ﴿ :‬‬ ‫‪} |{ z y x w v u ts r q p o‬‬ ‫~ ﮯ ¡ ‪] ﴾ © ¨ § ¦¥ ¤ £ ¢‬ﺍﻷﻧﻔﺎﻝ‪.[٦٦ :‬‬ ‫ﻭﺃﻣﺎ ﺣﻴﺚ ﻳﺼﻴﺮ ﻣﺜﻮﺑﺔ ﻓﻘﻮﻟﻪ‪: 98 7 6 5 ﴿ :‬‬ ‫; < = > ? @ ‪] ﴾ B A‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٥٦ :‬ﺇﻟﻰ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ [ \ ] ^ _ ` ‪f e d c ba‬‬ ‫‪] ﴾ p o n ml k j i h g‬ﺍﻷﻋﺮﺍﻑ‪[١٥٧ :‬‬ ‫ﻭﺃﻣﺎ ﻋﻘﻮﺑﺔ ﻓﻘﻮﻟﻪ‪© ¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿» :‬‬ ‫‪] ﴾ ¯ ® ¬ « ª‬ﺍﻟﻨﺴﺎﺀ‪.(١)[١٦٠ :‬‬ ‫‪ ٢٩٨‬ا\;‪ t $4O' A .‬اﻷ<;م‬ ‫ﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪q p o n m l ﴿ :‬‬ ‫‪ ~ } |{ z y x w v u ts r‬ﮯ ¡ ‪¢‬‬ ‫‪] ﴾ © ¨ § ¦¥ ¤ £‬ﺍﻷﻧﻔﺎﻝ‪ ،[٦٦ :‬ﺃﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻢ ﻗﺒﻞ‬ ‫ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺃﻟﺰﻣﻬﻢ ﻣﻦ ﺍﻟﻔﺮﺽ ﺍﻷﻭﻝ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﻮ ﻋﺎﻟﻢ ﺑﻤﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﻭﻻ‬ ‫ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ ﺧﻔﻒ ﻋﻠﻴﻬﻢ ﻭﺃﻟﺰﻣﻬﻢ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﺍﻟﺜﺎﻧﻲ ﻭﺍﷲ ﺃﻋﻠﻢ‬ ‫ﻭﺃﺣﻜﻢ؛ ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻗﻼﺀ ﻓﻲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻧﺖ ﻧﻴﺎﺗﻬﻢ ﺃﻗﻮﻯ ﻓﺮﺽ‬ ‫ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﻔﺮﺽ ﺍﻷﻭﻝ ﻟﻘﻮﺓ ﻧﻴﺎﺗﻬﻢ‪ ،‬ﻭﻟﻤﺎ ﻛﺜﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻛﺎﻥ ﺍﻟﺤﺮﺹ ﻣﻨﻬﻢ‬ ‫ﺿﻌﻴﻔﺎ ﺧﻔﻒ ﺍﻟﻤﺤﻨﺔ ﻋﻠﻴﻬﻢ ﻭﺃﻟﺰﻣﻬﻢ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﺍﻟﺜﺎﻧﻲ)‪.(٢‬‬ ‫‬‫ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٦/١‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٩٩/١‬‬ ‫‪233‬‬‫ﺍﻟﻨﺴﺦ‬ ‫‪ ‹5 ٢٩٩‬ا\ى‬ ‫ﻣﻌﺎ‪ ،‬ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫ﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻟﻔﺤﻮﻯ ﻭﺃﺻﻠﻬﺎ ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻻ ﺃﻋﺮﻑ ﻓﻲ ﺫﻟﻚ ﺧﻼﻓﺎ‪ .‬ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﻳﻨﺴﺦ ﻗﻮﻝ ﺍﻟﻮﻟﺪ ﻟﻮﺍﻟﺪﻳﻪ‪ :‬ﺃﻑ‪،‬‬ ‫ﺃﻳﻀﺎ ﻧﺴﺦ ﺃﺻﻠﻬﺎ ﺩﻭﻧﻬﺎ‪ ،‬ﻧﺤﻮ ﺃﻥ ﻳﻨﺴﺦ ﺗﺤﺮﻳﻢ ﺍﻟﺘﺄﻓﻴﻒ‪،‬‬ ‫ﻭﺃﻥ ﻳﻀﺮﺑﻬﻤﺎ‪ ،‬ﻭﻳﺠﻮﺯ ‬ ‫ﺑﺈﺑﺎﺣﺘﻪ ﺩﻭﻥ ﺍﻟﻀﺮﺏ‪ ،‬ﻓﻬﺬﺍ ﺟﺎﺋﺰ ﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﻋﻨﺪ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ‬ ‫ﺍﻟﺤﺎﺟﺐ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﻜﺲﻭﻫﻮ ﺃﻥ ﻳﻨﺴﺦ ﺍﻟﻔﺤﻮﻯ ﺩﻭﻥ ﺃﺻﻠﻬﺎﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻓﻔﻴﻪ ﺗﻔﺼﻴﻞ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻷﻭﻟﻰ؛ ﺃﻱ‪ :‬ﺇﻥ ﻟﻢ‬ ‫ﻣﺄﻣﻮﺭﺍ ﺑﻪ‪،‬‬ ‫‬‫ﻳﻜﻦ ﺣﻜﻢ ﺍﻟﻔﺤﻮﻯ ﺃﻭﻟﻰ ﻣﻦ ﺣﻜﻢ ﺃﺻﻠﻬﺎ ﻓﻲ ﻛﻮﻧﻪ ﻣﻨﻬ ‪‬ﻴﺎ ﻋﻨﻪ ﺃﻭ‬ ‫ﺟﺎﺯ ﻧﺴﺦ ﺍﻟﻔﺤﻮﻯ ﺩﻭﻥ ﺃﺻﻠﻬﺎ ﻛﻤﺎ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﺻﻠﻬﺎ ﺩﻭﻧﻬﺎ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪a ` _ ^ ]\ [ Z Y X W V ﴿ :‬‬ ‫‪] ﴾ j i h g f e d c b‬ﺍﻷﻧﻔﺎﻝ‪ ،،[٦٥ :‬ﻓﻬﺎﻫﻨﺎ ﺃﺻﻞ‬ ‫ﻭﻓﺤﻮﻯ‪ ،‬ﻓﺎﻷﺻﻞ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﻋﺸﺮﻳﻦ ﻟﻤﺎﺋﺘﻴﻦ‪ ،‬ﻭﺍﻟﻔﺤﻮﻯ ﻭﺟﻮﺏ ﺛﺒﺎﺕ‬ ‫ﻭﺍﺣﺪ ﻟﻌﺸﺮﺓ‪ ،‬ﻓﻴﺠﻮﺯ ﻧﺴﺦ ﺍﻟﻔﺤﻮﻯﻭﻫﻮ ﺛﺒﺎﺕ ﺍﻟﻮﺍﺣﺪ ﻟﻠﻌﺸﺮﺓﺩﻭﻥ ﺍﻷﺻﻞ‬ ‫ﻭﻫﻮ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﺎﺋﺘﻴﻦ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻔﺤﻮﻯ ﻭﺃﺻﻠﻬﺎ ﻣﺴﺘﻮﻳﻴﻦ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﻭﻟﻮﻳﺔ ﻷﺣﺪﻫﻤﺎ ﺑﺎﻷﻣﺮ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﺟﺎﺯ ﻧﺴﺦ ﺃﻳﻬﻤﺎ ﺩﻭﻥ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﺇﺫ ﻻ ﻭﺟﻪ ﻳﻘﺘﻀﻲ ﻣﻨﻊ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻔﺤﻮﻯ ﺃﻭﻟﻰ ﻣﻦ ﺃﺻﻠﻬﺎ‬ ‫ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻟﻔﺤﻮﻯ ﻭﻫﻲ ﺃﻭﻟﻰ ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻭﺫﻟﻚ ﻛﻨﺴﺦ ﺗﺤﺮﻳﻢ‬ ‫ﺍﻟﻀﺮﺏ ﻭﻧﺤﻮﻩ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺩﻭﻥ ﺍﻟﺘﺄﻓﻴﻒ ﻟﻬﻤﺎ؛ ﻷﻥ ﻣﻦ ﺍﻟﺒﻌﻴﺪ ﺃﻥ ﻳﺒﺎﺡ ﺿﺮﺑﻬﻤﺎ‬ ‫ﺣﻜﻤﺎ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻧﺴﺦ‬ ‫‬‫ﺣﻜﻤﺎﻭﻳﺤﺮﻡ ﺍﻟﺘﺄﻓﻴﻒ ﻟﻬﻤﺎ ﻭﻫﻮ ﺃﺧﻒ‬ ‫‬‫ ﻭﻫﻮ ﺃﻏﻠﻆ‬ ‫ﺍﻟﻔﺤﻮﻯ ﺣﻴﺚ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻷﻭﻟﻰ ﺩﻭﻥ ﺃﺻﻠﻬﺎ؛ ﻷﻥ ﻓﻴﻬﺎ ﻧﻮ ﻋﺎ ﻣﻦ‬ ‫ﺍﻟﻤﻨﺎﻗﻀﺔ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٥٥/١‬ ‪.٥٥٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪234‬‬ ‫‪@ ‹5 ٣٠٠‬م ا‪.O‬‬ ‫ﻳﺠﻮﺯ ﻧﺴﺦ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺩﻭﻥ ﺍﻟﻤﺘﻦ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺘﻦ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺛﺒﺖ‬ ‫ﺃﻳﻀﺎ ﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ ﺑﻤﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺇﺫﺍ ﺗﺄﺧﺮ‬ ‫ﺑﻪ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻭﻛﺬﻟﻚ ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺠﻮﺍﺯ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺟﻌﻞ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ‬ ‫ﺩﻟﻴﻼ ﺷﺮﻋ ‪‬ﻴﺎ‪،‬‬ ‫ﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻣﻨﻊ ﻛﻮﻧﻪ ‬ ‫ﺩﻟﻴﻼ ﻓﻼ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺦ ﻓﻴﻪ ﻭﻻ ﺑﻪ‪ ،‬ﻟﻜﻮﻧﻪ ﻋﻨﺪﻩ‬ ‫ﻏﻴﺮ ﺩﻟﻴﻞ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻨﺴﺦ ﺑﻐﻴﺮ ﺩﻟﻴﻞ ﻣﺜﺒﺖ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﺍﻟﻨﺴﺦ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻤﺎ‬ ‫ﺛﺒﺖ ﻣﻦ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻤﺜﺎﻝ ﻧﺴﺨﻪ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﻧﺴﺦ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﺍﻟﻤﺎﺋﺔ‬ ‫ﻟﻸﻟﻒ‪ ،‬ﻓﺈﻥ ﻭﺟﻮﺏ ﺫﻟﻚ ﺩﺍﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﺍﻟﻌﺸﺮﺓ ﻟﻠﻤﺎﺋﺔ ﺑﻄﺮﻳﻖ‬ ‫ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻭﺑﻨﺴﺦ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﺍﻟﻤﺎﺋﺔ ﻟﻸﻟﻒ ﻧﺴﺦ ﻭﺟﻮﺏ ﺛﺒﺎﺕ ﺍﻟﻌﺸﺮﺓ ﻟﻠﻤﺎﺋﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺃﻣﺎ ﻧﺴﺦ ﺍﻟﻤﻔﻬﻮﻡ ﻣﻊ ﺃﺻﻠﻪ ﻓﻤﻤﺎ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ)‪.(١‬‬ ‫‬ ‫‪ ‹5 ٣٠١‬ا‪T4‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻘﻴﺲ ﻫﺎﻫﻨﺎ‪ :‬ﺣﻜﻢ ﺍﻟﻔﺮﻉ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺄﺻﻠﻪ‪ :‬ﺣﻜﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ‬ ‫ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻧﺴﺦ ﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ ﻧﺴﺦ ﻟﻔﺮﻋﻪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺑﻘﺎﺀ‬ ‫ﺣﻜﻢ ﺍﻟﻔﺮﻉ ﻣﻊ ﻧﺴﺦ ﺍﻷﺻﻞ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺬ ﻣﻨﻪ ﺣﻜﻢ ﺍﻟﻔﺮﻉ ﻣﻦ‬ ‫ﺗﺤﺮﻳﻢ ﻭﺗﺤﻠﻴﻞ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ‪5‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﺑﻘﺎﺀ ﺍﻟﻔﺮﻉ ﺑﻌﺪ ﻧﺴﺦ ﺃﺻﻠﻪ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﻋﺪﻡ ﺻﺤﺘﻪ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺑﻨﺴﺦ ﺣﻜﻤﻬﺎ ﺧﺮﺟﺖ ﻋﻦ ﻛﻮﻧﻬﺎ‬ ‫ﻭﺃﻳﻀﺎ ﻓﻠﻮ ﺻﺢ ﺑﻘﺎﺀ ﺍﻟﻔﺮﻉ ﻣﻊ ﻧﺴﺦ ﺃﺻﻠﻪ ﻟﺼﺢ ﺛﺒﻮﺕ ﺣﻜﻢ‬ ‫‬‫ﻣﻌﺘﺒﺮﺓ‪ ،‬ﻓﻼ ﻓﺮﻉ‪،‬‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﺷﺮﻋﻲ ﺑﻼ ﺩﻟﻴﻞ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ‬ ‫ﻭﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﺣﻜﻤﺘﻢ ﺑﺎﻧﺘﻔﺎﺀ ﺣﻜﻢ ﺍﻟﻔﺮﻉ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ‬ ‫ﺣﻜﻢ ﺍﻷﺻﻞ ﺑﻐﻴﺮ ﻋﻠﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٥٧/١‬‬ ‫‪235‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﺣﻜﻤﻨﺎ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺤﻜﻢ ﻻﻧﺘﻔﺎﺀ ﻋﻠﺘﻪ)‪.(١‬‬ ‫‪&„ ٣٠٢‬وط ا‪‹5I‬‬ ‫ﻟﻠﻨﺴﺦ ﺷﺮﻭﻁ‪ ،‬ﺑﻌﻀﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺸﺮﻭﻁ‬ ‫ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ؛ ﻓﻤﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﻛﻮﻥ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﺣﻜﻤﻴﻦ ﺷﺮﻋﻴﻴﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻤﻮﺕ ﻛﻞ‬ ‫ﻣﻨﻬﻤﺎ ﻳﺰﻳﻞ ﺍﻟﺘﻌﺒﺪ ﺍﻟﺸﺮﻋﻲ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺴ ‪‬ﻤﻰ ﺫﻟﻚ ﻧﺴﺨ ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺯﺍﻟﺔ ﺍﻟﺤﻜﻢ‬ ‫ﺍﻟﻌﻘﻠﻲ ﺑﺎﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻻ ﻳﺴ ‪‬ﻤﻰ ﻧﺴﺨ ﺎ ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻣﺘﺄﺧﺮﺍ ﻋﻦ ﺍﻟﻤﻨﺴﻮﺥ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﻐﺎﻳﺔ‬ ‫‬‫‬ ‫ﻣﻨﻔﺼﻼ‬ ‫‪ ٢‬ ﻛﻮﻥ ﺍﻟﻨﺎﺳﺦ‬ ‫ﻻ ﻳﺴﻤﻴﺎﻥ ﻧﺴﺨ ﺎ ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻛﻠﻬﺎ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ ﻭﻣﺤﻠﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ؛ ﻓﻤﻨﻬﺎ‪:‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫‪‬‬‫‪ ١‬ ﻛﻮﻥ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫‪ ٢‬ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺒﺪﻝ ﻟﻠﻤﻨﺴﻮﺥ‪.‬‬ ‫‪ ٣‬ ﻭﻣﻨﻬﺎ‪ :‬ﺍﺷﺘﺮﺍﻁ ﻛﻮﻥ ﺍﻟﻨﺎﺳﺦ ﺃﺧﻒ ﻣﻦ ﺍﻟﻤﻨﺴﻮﺥ ﺃﻭ ﻣﺜﻠﻪ‪ ،‬ﻓﺈﻧﻬﺎ ﺷﺮﻭﻁ‬ ‫ﻋﻨﺪ ﻗﻮﻡ ﺩﻭﻥ ﺁﺧﺮﻳﻦ)‪.(٢‬‬ ‫‪ ‹5I%  ٣٠٣‬و ‪‹5I%‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻭﻧﺴﺦ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ‪‬‬ ‫ﺟﺎﺋﺰ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‬ ‫‪‬‬ ‫ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﺍﻷﺧﻒ ﺑﺎﻷﺛﻘﻞ ﻭﺍﻷﺛﻘﻞ ﺑﺎﻷﺧﻒ ﻭﺍﻟﻨﺴﺦ ﺇﻟﻰ ﻏﻴﺮ ﺑﺪﻝ ﻭﻧﺴﺦ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٥٨/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٥٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪236‬‬ ‫ﻣﻌﺎ ﻭﺃﻥ ﻳﻨﺴﺦ ﻛﻞ‬ ‫ﺍﻟﺘﻼﻭﺓ ﻭﺑﻘﺎﺀ ﺍﻟﺤﻜﻢ ﻭﻧﺴﺦ ﺍﻟﺤﻜﻢ ﻭﺑﻘﺎﺀ ﺍﻟﺘﻼﻭﺓ ﻭﻧﺴﺨﻬﻤﺎ ‬ ‫ﻭﺍﺣﺪ ﺻﺎﺣﺒﻪ)‪.(١‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﺎﻟﺤﺠﺔ ﻋﻠﻴﻪ‪:‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺗﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺴﺦ ‪‬‬ ‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ‪‬‬ ‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻢ ﻳﺰﻝ ﻳﺼﻠﻲ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺑﻐﻴﺮ ﻗﺮﺁﻥ ﻧﺰﻝ‪ ،‬ﻓﻨﺴﺦ ﺍﷲ‬ ‫ﺫﻟﻚ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺣﻮﻝ ﺍﻟﻘﺒﻠﺔ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ)‪.(٢‬‬ ‫‪ ٣٠٤‬ا‪ ‹5I‬إ‪ &48 d‬ل‬ ‫ﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻵﻳﺔ ﺃﻭ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﻏﻴﺮ ﺑﺪﻝ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‬ ‫ﻭﺧﺎﻟﻒ ﻓﻴﻪ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻓﻤﻨﻊ ﻣﻦ ﺍﻟﻨﺴﺦ ﺇﻟﻰ ﻏﻴﺮ ﺑﺪﻝ‪ ،‬ﻭﺣﻜﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻧﺴﺦ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻺﺑﺎﺿ ‪‬ﻴﺔ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ :‬ﻭﻗﻮﻋﻪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ‪‬‬ ‫ﻭﺟﻮﺏ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻤﻔﻄﺮﺍﺕ ﻟﻠﺼﺎﺋﻢ ﺑﻌﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ‬ ‫ﺇﺫﺍ ﺃﻓﻄﺮ ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ ﺃﻥ ﻳﻤﺴﻚ ﻋﻦ ﻛﻞ ﻣﻔﻄﺮ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻧﻲ ﺛﻢ ﻧﺴﺦ‪،‬‬ ‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻺﻣﺴﺎﻙ ﺑﺪﻝ ﻳﺠﺐ ﻋﻠﻴﻨﺎ‪ ،‬ﺑﻞ ﺇﻥ ﺷﺌﻨﺎ ﺃﻣﺴﻜﻨﺎ ﻭﺇﻥ ﺷﺌﻨﺎ ﺃﻓﻄﺮﻧﺎ‪.‬‬ ‫ﻣﺤﺮﻣﺎ ﻋﻠﻴﻨﺎ ﺍﺩﺧﺎﺭ ﻟﺤﻮﻡ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺛﻢ ﻧﺴﺦ‬ ‫‬‫ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﻻ ﺇﻟﻰ ﺑﺪﻝ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻭﺟﻮﺏ ﺗﻘﺪﻳﻢ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻣﻨﺎﺟﺎﺓ ﺍﻟﺮﺳﻮﻝ ﮊ ‪ ،‬ﺛﻢ‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫ﻧﺴﺨﺖ ﻻ ﺇﻟﻰ ﺑﺪﻝ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻟﺤﻮﻝ ﻗﺪ ﻧﺴﺦ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ‪ ،‬ﻓﻤﺎ ﺯﺍﺩ‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮ ﻓﻘﺪ ﻧﺴﺦ ﻻ ﺇﻟﻰ ﺑﺪﻝ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٨/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٢٣/١‬ ‪.٢٢٤‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٦٣/١‬ ‪.٥٦٤‬‬ ‫‪237‬‬‫ﺍﻟﻨﺴﺦ‬ ‫‪ ٣٠٥‬ا‪ ‹5I‬ﻷ‪ $g‬واﻷ‪Hz‬‬ ‫ﺍﻟﻨﺴﺦ ﻛﻤﺎ ﺃﺗﻰ ﺇﻟﻰ ﻏﻴﺮ ﺑﺪﻝ ﻛﺬﻟﻚ ﺃﺗﻰ ﺑﺒﺪﻝ ﻫﻮ ﺃﺧﻒ ﻣﻦ ﺍﻟﻤﻨﺴﻮﺥ‬ ‫ﻭﺑﺒﺪﻝ ﺃﺛﻘﻞ ﻣﻨﻪ‪ ،‬ﺃﻣﺎ ﻧﺴﺨﻪ ﺇﻟﻰ ﺑﺪﻝ ﺃﺧﻒ ﻣﻨﻪ‪ ،‬ﻓﻤﺘﻔﻖ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻭﻗﻮﻋﻪ‪،‬‬ ‫ﻭﻣﺎ ﺇﻟﻰ ﺑﺪﻝ ﺃﺛﻘﻞ ﻣﻨﻪ ﻓﻲ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﺷﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺬﻫﺐ ﺇﻟﻰ ﺟﻮﺍﺯﻩ‬ ‫ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺧﺎﻟﻒ ﻓﻲ ﺟﻮﺍﺯﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻓﺰﻋﻤﺎ ﺃﻧﻪ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻷﺧﻒ ﺑﺎﻷﺷﻖ‪ ،‬ﻭﺟﻮﺍﺯ ﺫﻟﻚ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻧﻌﺘﺒﺮ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﻋﺘﺒﺮﻧﺎﻫﺎ ﻓﻘﺪ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﺑﺎﻷﺧﻒ ﻭﺍﻷﺛﻘﻞ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻧﺴﺦ ﺗﺨﻴﻴﺮﻧﺎ ﺑﻴﻦ ﺃﻥ ﻧﺼﻮﻡ ﻓﻲ‬ ‫ﺭﻣﻀﺎﻥ ﺃﻭ ﺃﻥ ﻧﺨﺮﺝ ﺍﻟﻔﺪﻳﺔ ﺑﺤﺘﻢ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﺨﻴﺮﻧﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Q ﴿ :‬‬ ‫‪] ﴾ V U T S R‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٤ :‬ﺛﻢ ﻧﺴﺦ ﺑﻘﻮﻟﻪ‪u ﴿ :‬‬ ‫‪] ﴾ y x w v‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٥ :‬ﻓﺤﺘﻢ ﺍﻟﺼﻮﻡ ﻭﻣﻨﻊ ﺇﺟﺰﺍﺀ ﺍﻟﻔﺪﻳﺔ‬ ‫ﻋﻨﻪ‪ ،‬ﺃﺷﻖ ﻣﻦ ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﺃﻳﻀﺎ ﻧﺴﺦ ﻭﺟﻮﺏ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺑﻮﺟﻮﺏ ﺻﻮﻡ ﺷﻬﺮ‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺻﻮﻡ ﻳﻮﻡ ﻭﺍﺣﺪ ﺃﺧﻒ ﻣﻦ ﺻﻮﻡ ﺷﻬﺮ ﺑﺘﻤﺎﻣﻪ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻧﺴﺦ ﺣﺒﺲ ﺍﻟﺰﺍﻧﻴﺎﺕ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﺑﺎﻟﺤﺪ)‪.(١‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫‪ ‹5 ٣٠٦‬ا&آن &آن‬ ‫ﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﺗﻔﺎﻗﺎ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪< ; ﴿ :‬‬ ‫= > ? @ ‪H GF E D C B A‬‬ ‫‪V U TS R Q P O N M L K J I‬‬ ‫‪] ﴾ W‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤٠ :‬ﻧﺴﺨﺖ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪$ # " ! ﴿ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٦٥/١‬ ‪.٥٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪238‬‬ ‫‪2 1 0 / . - , +* ) ( ' & %‬‬ ‫‪] ﴾ ; : 9 8 76 5 4 3‬ﺍﻟﺒﻘﺮﺓ‪.[٢٣٤ :‬‬ ‫ﻭﻛﻞ ﺁﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺤﻞ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺗﺮﺧﺺ ﻓﻴﻪ ﻓﻬﻲ ﻣﻨﺴﻮﺧﺔ ﺑﻬﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻗﻮﻟﻪ‬ ‫ﻓﻲ ﺗﺤﻠﻴﻠﻬﺎ‪Q P ON M L K J I H G F ﴿ :‬‬ ‫‪] ﴾ U T S R‬ﺍﻟﻨﺤﻞ‪ ،[٦٧ :‬ﻭﻗﺎﻝ‪x w v u t s ﴿ :‬‬ ‫‪] ﴾ ~ } | { z y‬ﺍﻟﻨﺴﺎﺀ‪ ،[٤٣ :‬ﻛﻞ ﻫﺬﺍ ﻗﺒﻞ ﻧﺰﻭﻝ ﴿ ‪﴾ -‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪] ﴾ E D C ﴿ ،[٩٠ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩١ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﺳﺨﺔ ﺗﺤﻠﻴﻞ ﺫﻟﻚ)‪.(١‬‬ ‫‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫‪ ‹5 ٣٠٧‬ا&آن‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺃﻭ ﺍﻟﻤﺸﻬﻮﺭﺓ ﺍﻟﻤﺘﻠﻘﺎﺓ ﻋﻨﺪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪،‬‬ ‫ﻭﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﻭﺫﻟﻚ ﻛﻨﺴﺦ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪² ± ° ¯ ® ﴿ :‬‬ ‫‪﴾ ¿ ¾ ½ ¼» º ¹ ¸ ¶ µ ´ ³‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٠ :‬ﺑﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ«)‪.(٢‬‬ ‫ﻭﻛﺤﺒﺲ ﺍﻟﺰﻭﺍﻧﻲ ﻓﻲ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﺍﻟﻮﺍﺟﺐ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪. - ﴿ :‬‬ ‫‪] ﴾ 7 6 5 4 3 2 1 0 /‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٥ :‬ﻧﺴﺦ‬ ‫‬ ‫ﺳﺒﻴﻼ‪ :‬ﺍﻟﺜﻴﺐ ﺑﺎﻟﺜﻴﺐ ﺍﻟﺮﺟﻢ«)‪.(٣‬‬ ‫ﺑﻘﻮﻟﻪ ! ‪» :‬ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻬﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ ﺍﻟﻤﺘﻠﻘﺎﺓ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ؛ ﻷﻥ ‪‬‬ ‫ﻭﺇﻧﻤﺎ ﺻﺢ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺑﺎﻟﻘﺒﻮﻝ ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻬﺎ ﻛﺎﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻓﺎﻟﻨﺴﺦ ﺑﺎﻟﻤﺸﻬﻮﺭ ﺍﻟﻤﺘﻠﻘﻰ ﺑﺎﻟﻘﺒﻮﻝ ﻧﺴﺦ‬ ‫ﺑﺪﻟﻴﻞ ﻗﻄﻌﻲ)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ١٨٥/١‬ ‪.١٨٦‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﺪ ﺍﻟﺰﻧﻰ‪ ،‬ﺡ‪.١٦٩٠ :‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥٦٩/١‬‬ ‫‪239‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ا‪I5‬ﱠ‪& .‬آن‬ ‫‪ ‹5 ٣٠٨‬ﱡ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻛﻨﺴﺦ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻭﺍﺳﺘﻘﺒﺎﻟﻪ‬ ‫ﺗﻨﺴﺦ ‪‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪~ } |{ z y x w ﴿ :‬‬‫ﺍﻟﺜﺎﺑﺖ ‪‬‬ ‫ﻭﺍﺟﺒﺎ‬ ‫‬‫ﮯ ¡ ‪] ﴾ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٤ :‬ﻭﻛﻨﺴﺦ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﻛﺎﻥ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ y x w v u ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(١)[١٨٥ :‬‬ ‫‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﺴﺦ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻧﺴﺦ ‪‬‬ ‫ﺃﺟﺎﺯﻩ ﺟﻤﻬﻮﺭﻫﻢ‪ ،‬ﻭﺃﻧﻜﺮﻩ ﺃﺑﻮ ﻏﺎﻧﻢ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ‪) :‬ﻭﻻ ﻧﻌﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﺷﻴ ﺌﺎ ﻧﺰﻝ ﻧﺴﺨﻪ ﺇﻻ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺭﻭﺍﻳﺔ ﻧﺴﺨﺖ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻭﺫﻫﺐ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﺴﺦ ﺑﺎﻟﻤﺘﻮﺍﺗﺮ ﻓﻘﻂ ﺩﻭﻥ ﺍﻵﺣﺎﺩ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻘﺪ ﺃﻭﺭﺩ ﺭﺃﻱ ﺍﻟﻤﺎﻧﻌﻴﻦ ﻓﻲ ﻣﻘﺎﻡ ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻭﻇﺎﻫﺮ ﻛﻼﻣﻪ‬ ‫ﻳﺆﻳﺪ ﻗﻮﻟﻬﻢ‪ ،‬ﻗﺎﻝ‪» :‬ﻭﻗﺪ ﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺃﻛﻞ ﻛﻞ ﺫﻱ ﻧﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‬ ‫ﻭﻣﺨﻠﺐ ﻣﻦ ﺍﻟﻄﻴﺮ«)‪ (٢‬ﻭﻫﻮ ﮊ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻞ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﻮﻛﻞ ﺑﺎﻟﺒﻴﺎﻥ ﻷﻣﺘﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﺧﺒﺮﻩ ﻧﺎﺳﺨ ﺎ ﻟﻶﻳﺔ ﻛﻤﺎ ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻻ ﺗﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛‬ ‫ﻷﻥ ﺍﷲ ﻳﺤﺮﻡ ﻣﺎ ﺷﺎﺀ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﻣﺎ ﺷﺎﺀ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺯﻳﺎﺩﺓ‬ ‫ﻓﻴﻤﺎ ﻧﻬﻰ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ ﻓﻨﻔﻰ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ‬ ‫ﺑﺎﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﺎﺀﺕ ﺍﻟﺮﻭﺍﻳﺔ ﻣﺒﻴﻨﺔ ﻭﻣﻜﻤﻠﺔ ﻟﻠﻤﻨﻬﻴﺎﺕ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻓﻲ ﺍﻵﻳﺔ‪.‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺪﻝ ﺑﻬﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫»ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ«)‪ ،(٣‬ﺣﻴﺚ ﻧﺴﺦ ﺍﻟﺤﺪﻳﺚ ﺁﻳﺔ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿®¯‪º¹¸¶µ´³²±°‬‬ ‫»¼ ½ ¾ ¿ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٨٠ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٧٠/١‬ ‪.٥٧١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ‪ :‬ﻟﺤﻮﻡ ﺍﻟﺤﻤﺮ ﺍﻹﻧﺴﻴﺔ‪ ،‬ﺡ‪.٥٥٢٧ :‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪240‬‬ ‫ﺃﻣﺎ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻠﻪ ﺭﺃﻱ ﺁﺧﺮ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻫﻮ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻳﻘﻮﻝ‪) :‬ﻭﺍﻷﻗﺎﺭﺏ‪:‬‬ ‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺛﻮﻥ ﻣﻦ ﻣﺎﻟﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﺪ ﺿﻴﻊ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﷲ ﺣ ‪‬ﻘﺎ ﷲ ﻋﻠﻴﻪ ﺇﻥ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺍﻟﻮﺍﺭﺛﺎﻥ ﻓﻼ ﻭﺻﻴﺔ ﻟﻬﻤﺎ؛ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﮊ‬ ‫»ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ«)‪ ،(١‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻧﺼﻴﺒﻬﻤﺎ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻧﺴﺦ ﻟﻬﻤﺎ ﻣﻦ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ؛ ﻷﻥ ﻣﻦ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻟﻮﺻﻴﺔ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﺨﺼﻮﺹ ‪‬‬ ‫ﻭﺍﺭﺛﺎ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺟﺎﺋﺰ ﻟﻪ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺇﻧﻬﺎ ﻟﻢ ﺗﺜﺒﺖ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﺭﺙ ﺑﻘﻮﻝ‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﺍﺑﻦ ﺑﺮﻛﺔ)‪.(٢‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻗﺎﻝ ﺑﻪ ﺃﻛﺜﺮ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻓﺮﺽ‬ ‫ﻭﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﻋﻠﻴﻨﺎ ﺳﺒﻊ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﺛﻢ ﺇﻥ ﺍﻟﻨﺒﻲ ﮊ ﺳﻦ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ‬ ‫ﺑﻌﺾ ﺫﻟﻚ ﺩﻭﻥ ﺟﻤﻴﻌﻪ)‪.(٣‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﻭﺃﺟﺎﺯ ﺫﻟﻚ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‬ ‫ﻭﻳﺠﻮﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺟﻤﻴﻌﺎ‪ :‬ﺇﻧﻪ ﻻ ﻳﻨﺴﺦ ﻗﺮﺁ ﻧﺎ ﺇﻻ ﻗﺮﺁﻥ‬ ‫‬‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ ﺑﺎﻟﻮﺟﻬﻴﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻻ ﺗﻨﺴﺨﻬﺎ ﺇﻻ ﺳﻨ‪‬ﺔ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺃﻥ ‪‬‬ ‫ﻣﺜﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﻳﻨﺴﺦ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻟﻠﻘﺮﺁﻥ‬ ‫ﻳﻨﺴﺦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﺃﺟﺎﺯ ﻧﺴﺦ ‪‬‬ ‫ﺑﻘﻮﻟﻪ ‪} | {z y xw v u t s r q p ﴿ : 8‬‬ ‫~ ﮯ ﴾ ]ﺍﻟﺤﺸﺮ‪ ،[٧ :‬ﻭﺑﻘﻮﻝ ﺍﷲ ‪2 1 0 ❁ . - , + ﴿ : 8‬‬ ‫‪] ﴾ 8 7 6 ❁ 4 3‬ﺍﻟﻨﺠﻢ‪ ٣ :‬ ‪[٥‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻣﺘﻮﺍﺗﺮﺓ ﻭﻣﺴﺘﻔﻴﻀﺔ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻋﻨﺪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﺠﻤﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻣﺄﻣﻮﺭ ﺑﻪ؛ ﻭﺍﻟﻨﺴﺦ ﺃﺣﺪﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ‬ ‫ﺷﺎﻓﻬﻪ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﻋﻠﻰ ﻣﻦ ﺭﺃﻯ ﻭﺳﻤﻊ ﺍﻟﺘﺒﻠﻴﻎ)‪.(٤‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ( ‪ ١٨٧/١‬ ‪.١٨٨‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٢٣/١‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٧١/١‬‬ ‫‪241‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻪ ﺁﺧﺮ‪ .‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻻ ﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﺑﻘﺮﺁﻥ ﻣﺜﻠﻪ ﻭﺍﺣﺘﺠﻮﺍ‬ ‫ﺑﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪-, + * ) ( ' & % $ # " ﴿ :‬‬ ‫‪] ﴾ 5 4 3 2 1 0 / .‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٠٦ :‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺎ ﻟﻴﺲ ﺑﻘﺮﺁﻥ ﺧﻴﺮ ﻣﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺗﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺴﺦ ‪‬‬ ‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﺎ ﺃﻭﺣﻲ‬‫ﺁﺧﺮﻭﻥ‪ :‬‬ ‫ﺑﻪ ﻓﻴﻬﺎ ﻗﺮﺁ ﻧﺎ ﻓﺈﻧﻬﺎ ﺗﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺮﺃﻱ ﻓﺈﻧﻬﺎ‬ ‫ﻻ ﺗﻨﺴﺦ)‪.(١‬‬ ‫ﻭﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﻨﺴﻮﺥ‪ :‬ﻣﺎ ﻧﻬﻴﻨﺎ ﻋﻦ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺃﻣﺮﻧﺎ ﺑﺎﻹﻳﻤﺎﻥ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪. -, + * ) ( ' & % $ # " ﴿ :‬‬ ‫‪] ﴾ 5 4 3 2 1 0 /‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٠٦ :‬ﺃﻱ‪ :‬ﺧﻴﺮ ﻣﻨﻬﺎ ﻟﻜﻢ‪ ،‬ﺃﻭ ﻣﺜﻠﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻔﺮﺽ‪ ،‬ﺃﻭ ﻧﻨﺴﻬﺎ ﻓﻨﺘﺮﻛﻬﺎ ﻋﻠﻰ ﺣﺎﻟﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺃﻭ ﻧﻨﺴﻬﺎ؛ ﻓﻼ ﺗﻘﺮﺃ‬ ‫ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻫﺮ)‪.(٢‬‬ ‫‪ ‹5 ٣٠٩‬ا"ا'& "ا'& واﻵ<دي ﻵ<دي‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺑﺎﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﺍﻵﺣﺎﺩﻱ ﺑﺎﻵﺣﺎﺩﻱ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ‬ ‫ﺗﻨﺴﺦ ‪‬‬ ‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﻛﻨﺖ ﻧﻬﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺃﻻ ﻓﺰﻭﺭﻭﻫﺎ«)‪ ،(٣‬ﻭﻗﻮﻟﻪ ﮊ ﻓﻲ‬ ‫ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ‪» :‬ﻓﺈﻥ ﺷﺮﺑﻬﺎ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻓﺎﻗﺘﻠﻮﻩ«)‪ ،(٤‬ﺛﻢ ﺃﺗﻲ ﺑﻤﻦ ﺷﺮﺑﻬﺎ ﺭﺍﺑﻌﺔ‬ ‫ﻓﻠﻢ ﻳﻘﺘﻠﻪ‪ ،‬ﻓﻨﺴﺦ ﻗﻮﻟﻪ ﺑﺘﺮﻛﻪ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٤٣/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢١٤/١‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﻨﺖ ﻧﻬﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺡ‪.٩٧٧ :‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﻭﺭﺩ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﻴﻦ‪ ،‬ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬ ‫ﺃﺑﻲ ﺳﻔﻴﺎﻥ‪ ،‬ﺡ‪.١٦٤٢٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪242‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻵﺣﺎﺩﻱ ﻓﻼ ﻳﺼﺢ؛ ﻷﻥ ﺍﻟﻤﺘﻮﺍﺗﺮ‬ ‫‪‬‬‫ﺃﻣﺎ ﻧﺴﺦ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﻭﺍﻵﺣﺎﺩﻱ ﺩﻟﻴﻞ ﻇﻨﻲ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﻄﻌﻲ‪،‬‬ ‫ﻭﻹﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺭﺩ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻵﺣﺎﺩ؛ ﻛﻘﻮﻝ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪﻓﻲ ﺧﺒﺮ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‪» :‬ﻻ ﻧﺪﻉ ﻛﺘﺎﺏ ﺭﺑﻨﺎ‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻨﺎ ﻟﺨﺒﺮ ﺍﻣﺮﺃﺓ ﻻ ﻧﺪﺭﻱ ﺃﺻﺪﻗﺖ ﺃﻡ ﻛﺬﺑﺖ«)‪.(١‬‬ ‫‬ ‫ﻭﺧﺎﻟﻒ ﻓﻲ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻓﺠﻮﺯﻭﺍ ﻧﺴﺦ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺑﺎﻵﺣﺎﺩ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺪﺭ‪:‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ)‪.(٢‬‬ ‫ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﺑﻦ ﺑﺮﻛﺔ ‬ ‫ا‪I5‬ﱠ‪& .‬آن‬ ‫‪ ‹5 ٣١٠‬ﱡ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺗﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﻨﺴﺦ ﺻﺎﺣﺒﻪ‬ ‫‪‬‬‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻳﻨﺴﺦ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻷﻧﻬﺎ ﺟﺎﺀﺕ ﺑﻴﺎ ﻧﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬ ‫ﺧﻼﻓﺎ ﻟﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺴﺦ ‪‬‬ ‫ﻓﺎﻟﺴﻨ‪‬ﺔ ﺃﻭﻟﻰ ﺃﻥ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬‬ ‫ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺗﻨﺴﺦ ﺑﻪ ﻭﻣﻨﻪ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻘﻀﻲ ﺑﺎﻟﻘﻀﻴﺔ‬ ‫ﻓﻴﻨﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﺨﻼﻓﻬﺎ ﻓﻴﺴﺘﻘﺒﻞ ﺣﻜﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻳﺮﺩ ﻗﻀﺎﺀﻩ ﻭﺃﻥ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ‬ ‫ﺍﻟﻤﻘﺪﺱ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺟﻌﻠﻪ ﺳﻨ‪‬ﺔ ﻣﻨﺴﻮﺥ ﺑﺎﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ‪y x w ﴿ :‬‬ ‫‪] ﴾ { z‬ﺍﻟﺒﻘﺮﺓ‪.(٣)[١٤٤ :‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺻﺎﺭﺕ ﻗﺒﻠﺔ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻓﻨﺴﺨﺘﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪w vu t s rq p o n m l ﴿ :‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﻤﻄﻠﻘﺔ ﺛﻼﺛﺎ ﺃﻟﻬﺎ ﺍﻟﺴﻜﻨﻰ ﻭﺍﻟﻨﻔﻘﺔ؟ ﺃﻡ ﻻ؟‬ ‫ﺡ‪.٢٢٧٤ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٧٢/١‬ ‪.٥٧٣‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٧٠/١‬‬ ‫‪243‬‬‫ﺍﻟﻨﺴﺦ‬ ‫‪ ~ } |{ z y x‬ﮯ ¡ ‪¦ ¥ ¤£ ¢‬‬ ‫§ ¨ © ‪] ﴾ ´ ³ ² ± ° ¯® ¬ « ª‬ﺍﻟﺒﻘﺮﺓ‪[١٤٤ :‬‬ ‫ﻳﻌﻨﻲ‪» :‬ﻓﻮ ‪‬ﻝ ﻭﺟﻬﻚ ﻓﻲ ﺍﻟﺼﻼﻩ )ﺷﻄﺮﻩ( ﺗﻠﻘﺎﺀﻩ«‪.‬‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻣﺎ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻨﺒﻴﺬ ﻭﺗﺄﻭﻝ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺗﻮﺿﺄ‬ ‫ﺑﻪ ﻟﻴﻠﺔ ﺍﻟﺠﻦ ﻣﻦ ﺍﻹﺩﺍﻭﺓ ﻣﻦ ﻋﻨﺪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺬﻟﻚﺇﻥ ﺻﺢﺧﺒﺮ ﻣﻜﻲ‪،‬‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﻧﺰﻭﻝ‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺒﻴﺬ ﻟﻬﻢ ﻗﺒﻞ ﺗﺤﺮﻳﻤﻪ ﻭﺗﺤﺮﻳﻢ ﺍﻟﺴﻜﺮ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻣﻜﻲ ﻭﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻧﺰﻝ ﻓﺮﺽ‬ ‫ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻓﺬﻟﻚ ﻣﻨﺴﻮﺥ ﺍﻟﺨﺒﺮ)‪.(١‬‬ ‫وا‪I5‬ﱠ‪!gm .‬ر اﻵ<د‬ ‫ﱡ‬‫‪ ‹5 ٣١١‬ا&آن‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺑﻄﻠﻪ ﺑﻌﺾ‪،‬‬ ‫‪‬‬‫ﻗﺪ ﺃﺟﺎﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺠﻮﺍﺯﻩ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﺒﻮﺓ ﻭﻳﺒﻄﻠﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ‬ ‫ﺃﻫﻞ ﻗﺒﺎﺀ ﺃﺗﺎﻫﻢ ﺁﺕ ﻓﺄﺧﺒﺮﻫﻢ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﻓﺘﺤﻮﻟﻮﺍ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺃﺩﻝ ﺍﻟﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﺎﻥ ﻳﺮﺳﻞ ﺭﺳﻠﻪ ﻭﻳﻤﻀﻮﻥ‬ ‫ﻭﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻰ ﻣﻦ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﻭﻭﺟﺐ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﻗﺒﻮﻝ ﻗﻮﻟﻬﻢ ﻋﻦ ﺍﷲ ‪ 2‬ﻭﻋﻦ ﺭﺳﻮﻟﻪ ﮊ ﻓﻲ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻭﻓﻲ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫ا‪I5‬ﱠ‪.‬‬ ‫‪ ٣١٢‬د‪ ‹5 H4‬ﱡ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ؛ ﻓﺄﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺨﻔﻰ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ »ﻳﺼﻠﻲ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪‬‬ ‫ﺃﻣﺎ ﻧﺴﺦ ‪‬‬ ‫ﺑﻤﻜﺔ ﺭﻛﻌﺘﻴﻦ«)‪ (٣‬ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺭﻛﻌﺘﻴﻦ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻓﻨﺴﺨﻬﻤﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ‪8‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ،١٨٥/١‬ﻭﻭﺿﻮﺀ ﺍﻟﻨﺒﻲ ﮊ ﺑﺎﻟﻨﺒﻴﺬ ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻤﻮﺻﻠﻲ ﻓﻲ‬ ‫ﺍﻟﻤﺴﻨﺪ‪ ٨٠ :‬ )‪.(٥٠٤٦‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٧٣/١‬‬ ‫)‪ (٣‬ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ‪ ،‬ﺡ‪.١٦٣٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪244‬‬ ‫ﺑﺎﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻭﺑﺎﻷﺭﺑﻊ ﻓﻲ ﻣﻘﺎﻡ ﺍﻻﺛﻨﻴﻦ ﻭﻧﺴﺦ ﺍﻟﺘﺮﻙ ﺑﺎﻟﻌﻤﻞ ﻭﻧﺴﺦ‬ ‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻘﻨﻮﺕ ﻭﻧﺴﺦ ﺍﻟﻘﻨﻮﺕ ﺑﺎﻟﺘﺮﻙ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﷲ ‪ 8‬ﻭﺫﻟﻚ ﺣﻴﻦ‬ ‫ﻳﻮﻣﺎ ﻋﻠﻰ ﺭﻋﻞ ﻭﺫﻛﻮﺍﻥ ﻓﺄﻧﺰﻝ ﺍﷲ ‪{ z y x w ﴿ : 8‬‬‫ﻗﻨﺖ ﺃﺭﺑﻌﻴﻦ ‬ ‫| } ~ ﮯ ¡ ‪] ﴾ £ ¢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٢٨ :‬ﻭﻧﺴﺦ ﻣﻨﻬﺎ ﺍﻟﻜﻼﻡ‬ ‫‬ ‫ﻟﺸﻐﻼ«)‪.(١‬‬ ‫ﺑﻘﻮﻟﻪ‪» :‬ﺇﻥ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫‪ ‹5 ٣١٣‬اﻹ‪N‬ع وا‪4‬س وا‪@ ‹5I‬‬ ‫ﻣﺨﺼﺼﺎ ﻟﻠﻌﻤﻮﻡ ﻭﻳﻜﻮﻥ ﻣﺒﻴ ﻨﺎ‬ ‫‬‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻹﺟﻤﺎﻉ ﻳﻜﻮﻥ‬ ‫ﻣﻨﺴﻮﺧﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺼﺢ ﺫﻟﻚ‪.‬‬ ‫‬‫ﻟﻠﻤﺠﻤﻞ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺎﺳﺨ ﺎ ﻭﻻ‬ ‫ﻣﺴﺘﻨﺪﺍ ﺇﻟﻰ ﺩﻟﻴﻞ‬ ‫‬‫ﺃﻣﺎ ﻣﻨﻊ ﻛﻮﻧﻬﻤﺎ ﻧﺎﺳﺨﻴﻦ ﻓﻸﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﺷﺮﻋﻲ‪ ،‬ﻓﺎﻟﻨﺴﺦ ﺣﻴﻨﺌﺬ ﺇﻧﻤﺎ ﻫﻮ ﺑﺬﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻻ ﺑﺎﻹﺟﻤﺎﻉ‪،‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺷ ﺌﺎ ﻋﻦ ﻏﻴﺮ ﻣﺴﺘﻨﺪ ﺷﺮﻋﻲ؛ ﻓﺎﻟﻘﻴﺎﺱ ﻭﺍﻹﺟﻤﺎﻉ ﺣﻴﻨﺌﺬ ﺑﺎﻃﻼﻥ‬ ‫ﻟﻤﻌﺎﺭﺿﺔ ﺍﻟﻨﺺ ﻟﻬﻤﺎ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻷﺣﺪ ﻣﻦ ﺍﻟﺨﻠﻖ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﻨﺺ‬ ‫ﻣﺎ ﻳﺨﺎﻟﻒ ﺫﻟﻚ ﺍﻟﻨﺺ ﺇﻻ ﻋﻦ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻭﻗﻮﻋﻬﻤﺎ‬ ‫ﻣﺒﻴﻨﻴﻦ ﻭﻣﺨﺼﺼﻴﻦ ﻭﻗﻮﻋﻬﻤﺎ ﻧﺎﺳﺨﻴﻦ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺨﺼﻴﺺ‬ ‫ﺇﻧﻤﺎ ﻫﻮ ﻛﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻋﻤﻮﻡ ﺍﻟﺨﻄﺎﺏ ﻭﺇﺟﻤﺎﻟﻪ‪ ،‬ﻭﺍﻟﻨﺴﺦ ﺗﻐﻴﻴﺮ‬ ‫ﻟﺤﻜﻢ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻓﺎﻓﺘﺮﻕ ﺍﻟﺤﺎﻝ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻨﻊ ﻛﻮﻧﻬﻤﺎ ﻣﻨﺴﻮﺧﻴﻦ؛ ﻓﻸﻥ ﺍﻹﺟﻤﺎﻉ ﻻ ﻳﺼﺢ ﻧﺴﺨﻪ ﺑﺂﻳﺔ ﻭﻻ ﺑﺨﺒﺮ‬ ‫ﻟﺘﻘﺪﻣﻬﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺑﻘﻴﺎﺱ‪ ،‬ﻭﻻ ﺑﺈﺟﻤﺎﻉ؛ ﻷﻧﻪ ﻻ ﻃﺮﻳﻖ ﻟﻸﻣﺔ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬ ‫ﺍﻟﻤﺼﺎﻟﺢ ﻭﺍﻟﻤﻔﺎﺳﺪ‪ ،‬ﻟﻮ ﻗﺪﺭﻧﺎ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺪ ﺃﺟﻤﻊ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ ﻻ‪ ،‬ﺍﻟﺜﺎﻧﻲ‪:‬‬ ‫‪‬‬‫ﻳﺨﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﻢ ﻣﺴﺘﻨﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٧٢/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﻨﻬﻰ ﻋﻨﻪ ﻣﻦ‬ ‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺡ‪.١١٩٩ :‬‬ ‫‪245‬‬‫ﺍﻟﻨﺴﺦ‬ ‫ﺑﺎﻃﻞ ﻷﻧﻬﻢ ﻏﻴﺮ ﻣﻔﻮﺿﻴﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﻢ ﻣﺴﺘﻨﺪ ﻣﻦ ﺁﻳﺔ ﺃﻭ ﺧﺒﺮ ﻟﻢ ﻳﺼﺢ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻹﺟﻤﺎﻉ ﺍﻷﻭﻝ ﻣﺨﺎﻟﻔﺘﻪ ﺇﻻ ﻟﻤﺴﺘﻨﺪ ﺁﺧﺮ ﻣﻌﺎﺭﺽ ﻟﻪ؛ ﻷﻥ ﺍﻟﻘﻴﺎﺱ‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻻ ﻳﺒﻄﻞ ﺑﻬﻤﺎ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻛﻮﻥ ﻣﺴﺘﻨﺪ ﺍﻹﺟﻤﺎﻉ ﺍﻷﻭﻝ‬ ‫ﺭﺍﺟﺤﺎ ﻋﻠﻰ ﻣﺴﺘﻨﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﻨﺴﻮﺥ‬ ‫‬‫ﻧﺎﺳﺨ ﺎ ﺃﻭ‬ ‫ﻭﻻ ﺑﺎﻷﺿﻌﻒ؛ ﻷﻧﻪ ﻻ ﺇﺟﻤﺎﻉ ﻋﻠﻰ ﺧﻄﺄ‪.‬‬ ‫ﺃﻳﻀﺎ؛ ﻷﻥ ﺻﺤﺘﻪ ﻣﺸﺮﻭﻃﺔ ﺑﺄﻥ ﻻ ﻳﻌﺎﺭﺿﻪ‬‫ﻭﺃﻣﺎ ﺍﻟﻘﻴﺎﺱ ﻓﻼ ﻳﺼﺢ ﻧﺴﺨﻪ ‬ ‫ﻣﻨﺴﻮﺧﺎ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ)‪.(١‬‬ ‫‬‫ﻗﻴﺎﺱ ﺃﻗﻮﻯ ﻣﻨﻪ ﺃﻭ ﻣﺴﺎﻭ ﻟﻪ‪ ،‬ﻓﺒﻄﻞ ﻛﻮﻧﻪ‬ ‫‪ .& p%& ٣١٤‬ا‪‹5I‬‬ ‫ﺇﻥ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺴﺦ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺑﺄﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻤﺘﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ ﺍﻟﻤﺘﻌﺎﺭﺿﻴﻦ ﻭﻳﻌﻠﻢ ﺍﻟﻤﺘﺄﺧﺮ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻫﻨﺎﻟﻚ ﺑﺄﻥ ﺍﻟﻤﺘﺄﺧﺮ ﻣﻨﻬﻤﺎ ﻫﻮ ﺍﻟﻨﺎﺳﺦ ﻟﻠﻤﺘﻘﺪﻡ‪ .‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺴﺎﺑﻖ‬ ‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺘﺄﺧﺮ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ ﻭﻭﺭﻭﺩ ﺍﻷﺣﺎﺩﻳﺚ‪،‬‬ ‫ﺃﻳﻀﺎ ﺑﻤﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬ ‫ﻭﺗﻜﻮﻥ ‬ ‫ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﻧﺰﻝ ﻫﺬﺍ ﻓﻲ ﺳﻨﺔ ﻛﺬﺍ ﻭﻭﺭﺩ ﻫﺬﺍ ﻓﻲ ﺳﻨﺔ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺑﺄﻥ ﻫﺬﺍ‬ ‫ﻓﻲ ﺍﻟﻐﺰﻭﺓ ﺍﻟﻔﻼﻧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺍﻟﻐﺰﻭﺓ ﺍﻟﻔﻼﻧﻴﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺘﺄﺧﺮ‪ ،‬ﻭﺟﺐ ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺘﻤﺴﻚ‬ ‫ﺑﺄﺣﺪ ﺍﻟﺪﻟﻴﻠﻴﻦ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻟﻚ ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻵﺧﺮ‬ ‫ﺍﻟﻤﻨﺴﻮﺥ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻧﺺ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺃﻭ ﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﻣﻨﺴﻮﺥ ﺑﻜﺬﺍ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﻗﻮﻯ ﻃﺮﻕ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﻳﻠﻴﻪ ﻓﻲ ﺍﻟﻘﻮﺓ ﺃﻥ ﻳﺬﻛﺮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﺩﻭﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٧٥/١‬ ‪.٥٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪246‬‬ ‫ﺗﺼﺮﻳﺢ ﺑﻠﻔﻆ ﺍﻟﻨﺴﺦ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪p o n m l ﴿ :‬‬ ‫‪ ~ } |{ z y x w v u ts r q‬ﮯ ¡‬ ‫‪] ﴾ © ¨ § ¦¥ ¤ £ ¢‬ﺍﻷﻧﻔﺎﻝ‪ ،[٦٦ :‬ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻛﻨﺖ‬ ‫ﻧﻬﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺃﻻ ﻓﺰﻭﺭﻭﻫﺎ‪ ،‬ﻭﻧﻬﻴﺘﻜﻢ ﻋﻦ ﺍﺩﺧﺎﺭ ﻟﺤﻮﻡ ﺍﻷﺿﺎﺣﻲ ﺃﻻ‬ ‫ﻓﺎﺩﺧﺮﻭﺍ«)‪.(١‬‬ ‫‪‬‬ ‫ﺇﺫﺍ ﻭﺭﺩ ﺧﺒﺮﺍﻥ ﻋﻦ ﺍﷲ ‪ 8‬ﻭﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻌﺎﺭﺿﺎﻥ ﻧﻈﺮ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﻻ ﻏﻨﺎﺀ ﻋﻨﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻬﻼ‪ ،‬ﻓﻠﻮ ﻛﻠﻔﻨﺎ ﻣﻌﺮﻓﺘﻪ ﻟﻀﺎﻕ‬ ‫ﺍﻟﺤﺎﻝ‪ ،‬ﻓﺈﻥ ﻋﺮﻓﻮﺍ ﻟﻶﺧﺮ ﻣﻨﻬﻤﺎ ﻧﺴﺨﻮﺍ ﺑﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﺍﻷﻭﻝ ﻣﻦ‬ ‫ﺍﻵﺧﺮ ﺍﺟﺘﻬﺪﻭﺍ‪ ،‬ﻭﺑﺠﻬﻞ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺁﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪8‬‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﮊ ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﻗﻮﻡ ﻧﺎﺳﺨﺔ ﻭﺟﻌﻠﻬﺎ ﺁﺧﺮﻭﻥ ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻥ‬ ‫‬ ‫ﺍﻵﻳﺘﻴﻦ ﻣﺤﻜﻤﺘﺎﻥ ﺟﻌﻞ ﺑﻌﻀﻬﻢ ﺍﻟﻨﺎﺳﺦ ﻫﻮ ﺍﻟﻤﻨﺴﻮﺥ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻫﻮ ﺍﻟﻨﺎﺳﺦ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥٧٨/١‬ ‪ ،٥٧٩‬ﻭﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٧٦/١‬‬ ‫‪247‬‬ ‫ا‪ 5‬ا‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫!<‪ S‬ﱡ‬ ‫‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫‪ ٣١٥‬ا&اد !<‪ S‬ا‪.M"O‬‬ ‫ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﻛﻴﻔﻴﺔ ﺍﺗﺼﺎﻟﻬﺎ ﺑﺎﻟﻨﺒﻲ ﮊ ﻭﺃﻧﻪ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺷﻲﺀ‬ ‫ﺍﻟﺸﻬﺮﺓ‪ ،‬ﺃﻭ ﺍﻵﺣﺎﺩ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻃﺮﻳﻖ ﻟﻪ ﻏﻴﺮ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻓﻼ ﻳﺸﺎﺭﻙ ‪‬‬ ‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﺃﻧﻪ ﻣﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﻣﺠﻬﻮﻝ‪ ،‬ﺃﻭ ﻣﺴﺘﻮﺭ‬ ‫ﺣﺎﻝ‪ ،‬ﺃﻭ ﻣﺠﺮﻭﺡ‪ .‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺷﺮﺍﺋﻂ ﺍﻟﺮﺍﻭﻱ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻀﺒﻂ ﻭﺍﻟﻌﺪﺍﻟﺔ‬ ‫ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻦ ﺿﺪ ﺍﻻﺗﺼﺎﻝ ﻭﻫﻮ ﺍﻻﻧﻘﻄﺎﻉ)‪.(١‬‬ ‫‬ ‫وا‪,‬ﻼ<‬ ‫ا‪I5‬ﱠ‪./ .‬‬ ‫‪ $%&' ٣١٦‬ﱡ‬ ‫ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﻌﺎﺩﺓ‪.‬‬ ‫ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻫﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﻣﺎ ﺻﺪﺭ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻏﻴﺮ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﻦ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻓﻌﻞ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺮ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺤﺪﻳﺚ)‪.(٢‬‬ ‫ﻭﺍﻟﺴ ‪‬ﻨﺔ ﻟﻐﺔ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﺴﺘﻘﻴﻤﺔ ﺍﻟﻤﺤﻤﻮﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻴﺮﺓ ﺣﺴﻨﺔ ﻛﺎﻧﺖ ﺃﻭ‬ ‫‪‬‬ ‫ﺳﻦ ﺳ ‪‬ﻨﺔ ﺣﺴﻨﺔ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﻫﺎ ﻭﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﻋﻤﻞ‬ ‫ﻗﺒﻴﺤﺔ‪ .‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﮊ‪» :‬ﻣﻦ ‪‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪248‬‬ ‫ﺳﻦ ﺳ ‪‬ﻨﺔ ﺳﻴﺌﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻭﺯﺭﻫﺎ‬ ‫ﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﺘﻘﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻣﻦ ‪‬‬ ‫ﻭﻭﺯﺭ ﻣﻦ ﻋﻤﻞ ﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﺘﻘﺺ ﻣﻦ ﺃﻭﺯﺍﺭﻫﻢ ﺷﻴ ﺌﺎ«)‪.(١‬‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻷﺻﻮﻟﻴﻴﻦ ﻓﻬﻲ‪» :‬ﻣﺎ ﺻﺪﺭ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻏﻴﺮ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ‪ .‬ﻭﺍﻷﻭﻝ ﻣﺨﺘﺺ ﺑﺎﺳﻢ ﺍﻟﺤﺪﻳﺚ ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻃﻠﻖ‬ ‫ﻗﻮﻻ ﺻﺪﺭ‬‫ﻓﻌﻼ ﺃﻭ ‬‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻘﻮﻟﻴﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﻘﺮﻳﺮ ﻫﻮ ﺃﻥ ﻳﺮﻯ ‬ ‫ﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺇﻻ ‪‬‬ ‫ﻋﻦ ﺃﻣﺘﻪ ﺃﻭ ﻣﻦ ﺑﻌﻀﻬﻢ ﻓﻠﻢ ﻳﻨﻜﺮﻩ ﻭﺳﻜﺖ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ)‪.(٢‬‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫‪ ٣١٧‬أاع ﱡ‬ ‫ﻭﺍﻟﺴ ‪‬ﻨﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺨﺘﻠﻒ ﻓﻴﻬﺎ؛ ﻓﺎﻟﻤﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ ﻭﻫﻲ‬ ‫‪‬‬ ‫ﺍﻟﺘﻲ ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺒﺤﺚ ﻋﻦ ﻃﻠﺐ ﺻﺤﺘﻬﺎ؛ ﻹﺷﺎﻋﺘﻬﺎ ﻋﻨﺪ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺃﻫﻞ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﺤﻜﻢ ﺍﻟﺘﻨﺰﻳﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﻓﻬﻲ ﺍﻟﺘﻲ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻜﻞ ﻋﻠﻤﻬﺎ‪ ،‬ﻭﻳﻘﻊ ﺍﻟﺘﻨﺎﺯﻉ ﺑﻴﻦ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺻﺤﺘﻬﺎ؛ ﻓﻠﺬﻟﻚ ﺗﺠﺐ ﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺻﺤﺘﻬﺎ‪ ،‬ﺛﻢ ﻳﻘﻊ‬ ‫ﺍﻟﺘﻨﺎﺯﻉ ﻓﻲ ﺗﺄﻭﻳﻠﻬﺎ؛ ﺇﺫﺍ ﺻﺢ ﻧﻘﻠﻬﺎ؛ ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻤﻬﺎ ﻛﺎﻥ ﺭﺟﻮﻋﻬﻢ ﻓﻴﻬﺎ‬ ‫ﺇﻟﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﻟﻰ‪ :‬ﻣﺘﻮﺍﺗﺮ‪ ،‬ﻭﻣﺸﻬﻮﺭ‪،‬‬ ‫ﻭﻗﺪ ﻭﺍﻓﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺗﻘﺴﻴﻢ ‪‬‬ ‫ﻭﺁﺣﺎﺩ‪:‬‬ ‫ﻓﺎﻟﻤﺘﻮﺍﺗﺮ‪ :‬ﻫﻮ ﺧﺒﺮ ﺟﻤﺎﻋﺔ ﻳﺴﺘﺤﻴﻞ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ ﻋﻦ ﺃﻣﺮ‬ ‫ﻣﺤﺴﻮﺱ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺳ ‪‬ﻦ ﺳﻨ‪‬ﺔ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﻟﻰ ﻫﺪﻯ ﺃﻭ‬ ‫ﺿﻼﻟﺔ‪ ،‬ﺡ‪.١٠١٧ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪.١٩٤/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٩/١‬‬ ‫‪249‬‬‫ﺍﻟﺴ ‪‬ﻨﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺒﺎﺣﺚ ‪‬‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ‪ :‬ﻫﻮ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﺭﻭﻱ ﻓﻲ ﺃﻭﻝ ﺳﻨﺪﻩ ﺁﺣﺎﺩ ﺛﻢ ﺗﻮﺍﺗﺮ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻵﺣﺎﺩ‪ :‬ﻣﺎ ﻟﻴﺲ ﺑﻤﺘﻮﺍﺗﺮ ﻭﻻ ﻣﺸﻬﻮﺭ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ :‬ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﺁﺣﺎﺩﻳﺔ‪،‬‬ ‫ﺃﻣﺎ ﻏﻴﺮﻫﻢ ﻭﻫﻢ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻓﻘﺴﻤﻮﺍ ‪‬‬ ‫ﻓﺎﻟﻤﺘﻮﺍﺗﺮ ﻫﻮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺣﺎﺩ ﻓﻤﺎ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ‬ ‫ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻵﺣﺎﺩ ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺤﻨﻔﻴﺔ)‪.(١‬‬ ‫ﺃﻣﺎ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻘﺪ ﻗﺴﻢ ‪‬‬ ‫ا‪I5‬ﱠ‪ .‬وا\‪S%‬‬ ‫‪ ٣١٨‬ا&ق ‪ A4‬ﱡ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ«‪ ،‬ﻭﻗﺪ ﻋﺎﺏ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺼﺪﻕ ﻋﻠﻰ ﻣﺼﻄﻠﺢ »ﺍﻟﺤﺪﻳﺚ ﻭﻟﻴﺲ ‪‬‬ ‫ﻣﺤﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ »ﺟﻌﻠﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﻮﻟﻴﺔ ﻣﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﺠﻌﻠﻮﻫﺎ ﺃﻋﻢ ﻣﻤﺎ‬ ‫ﺗﻮﺳﻌﻮﺍ ﻓﻴﻪ ﺑﻤﻌﻨﻰ ‪‬‬ ‫ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻫﻮ ﺍﺻﻄﻼﺡ ﻟﻠﻌﻠﻤﺎﺀ ‪‬‬ ‫ﻛﺎﻥ ﻳﺮﻳﺪﻩ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﺘﺒﻌﺔ ﺍﻟﺘﻲ ﺟﺮﻯ ﻋﻠﻴﻬﺎ‬ ‫ﺃﻳﻀﺎ‪» :‬ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻥ ﻳﻐﺒﻰ ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ ﺃﺣﻴﺎ ﻧﺎ ﻋﻦ‬ ‫ﺍﻟﻌﻤﻞ«‪ ،‬ﻭﻗﺎﻝ ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻋﺮﻑ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻤﻮﺍﻓﻖ ﻷﺻﻞ ﺍﻟﻠﻐﺔ )ﺍﻟﻄﺮﻳﻘﺔ‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﺍﺻﻄﻼﺣﻬﻢ ﺍﻟﺬﻱ ﺃﺣﺪﺛﻮﻩ ﺑﻌﺪ ﺫﻟﻚ«‪.‬‬ ‫ﺍﻟﻤﺘﺒﻌﺔ( ﻓﻴﺤﻤﻠﻮﺍ ‪‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻬﺪﻱ‬ ‫ٰ‬‫ﻗﺪﻳﻤﺎ‪ ،‬ﻳﻘﻮﻝ ﻋﺒﺪ‬ ‫‬‫ﻭﻗﺪ ﻓﺮﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻴﻦ ﺍﻟﻤﺼﻄﻠﺤﻴﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ‬ ‫)ﺕ‪١٩٨ :‬ﻫ(‪» :‬ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺇﻣﺎﻡ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﻴﺲ ﺑﺈﻣﺎﻡ ‪‬‬ ‫ﺟﻤﻴﻌﺎ«‪.‬‬ ‫‬‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﺈﻣﺎﻡ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻣﺎﻟﻚ ﺇﻣﺎﻡ ﻓﻴﻬﻤﺎ‬ ‫ﺇﻣﺎﻡ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺠﻮﻳﻨﻲ‪ ،‬ﺣﻴﻦ ﻓﺮﻕ ﺑﻴﻦ ‪‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻧﺠﺪﻩ ‬ ‫ﻗﻄﻌﺎ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻣﺎ ﻭﺭﺩ ﺁﺣﺎ ﺩﺍ‬ ‫ﻭﺍﻷﺧﺒﺎﺭ )ﺍﻷﺣﺎﺩﻳﺚ(‪ ،‬ﻓﺎﻋﺘﺒﺮ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‬ ‫ﻓﻴﻤﺜﻞ ﺍﻷﺧﺒﺎﺭ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٤٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪250‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﻣﺎ ﺛﺒﺖ‬ ‫ﻗﺪﻳﻤﺎﻳﺴﺘﺨﺪﻣﻮﻥ ﻣﺼﻄﻠﺢ ‪‬‬ ‫‬‫ﻭﻧﺠﺪ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻭ ﻋﻠﻰ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﻋﻤﻞ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﺳﺘﻘﺮﺕ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﺩﻭﻥ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﻪ ﺍﻷﻓﺮﺍﺩ ﺍﻟﻘﻠﻴﻠﻮﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻌﺮﻳﻒ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪،‬‬ ‫ﺍﻟﺴﺎﺑﻖ ﻓﻴﺼﺪﻕ ﻋﻠﻰ ﻣﺼﻄﻠﺢ »ﺍﻟﺤﺪﻳﺚ« ﺃﻭ »ﺍﻟﺮﻭﺍﻳﺔ«‪ ،‬ﻭﻫﻮ ﺃﻋﻢ ﻣﻦ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋﻦ‬ ‫‪‬‬‫ﺃﻱ‪ :‬ﺑﻴﻦ ﺍﻟﺤﺪﻳﺚ‬ ‫ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻛﻞ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ﻟﻴﺲ ﻟﻪ ﺇﻣﺎﻡ ﻓﻲ ﺍﻟﻔﻘﻪ ﻓﻬﻮ‬ ‫ﺿﺎﻝ‪ ،‬ﻓﻠﻮﻻ ﺍﷲ ﻣ ‪‬ﻦ ﻋﻠﻴﻨﺎ ﺑﺠﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻟﻀﻠﻠﻨﺎ«)‪.(١‬‬ ‫‪ ٣١٩‬أاع ا<‬ ‫ﻭﺍﻓﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺗﻘﺴﻴﻤﻬﻢ ﻟﻠﻮﺣﻲ ﻓﻘﺪ ﻗﺴﻤﻮﺍ ﺍﻟﻮﺣﻲ ﺇﻟﻰ‬ ‫ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ .‬ﻓﺎﻟﺒﺎﻃﻦ ﻫﻮ ﺍﺟﺘﻬﺎﺩ ﺍﻟﻨﺒﻲ ﮊ ﻓﻴﻤﺎ ﻟﻢ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﻓﻴﻪ ﻭﺣﻲ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻰ ﻧﺒﻴﻪ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻭﺣﻲ ﺑﺎﻃﻦ؛ ﻭﻫﻮ ﺍﺟﺘﻬﺎﺩﻩ ﮊ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻟﻢ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﺣﻲ ﻇﺎﻫﺮ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻌﻨﺪﻫﻢ ﺍﻟﻮﺣﻲ ﻇﺎﻫﺮ ﻓﻘﻂ ﻭﻟﻴﺲ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﺑﻞ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﻟﻰ ﻭﺣﻲ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ)‪.(٢‬‬ ‫ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﺍﺟﺘﻬﺎﺩ ﻭﻻ ﻳﻘﺴﻤﻮﻥ ‪‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﻟﻠﻮﺣﻲ ﺍﻟﻈﺎﻫﺮ ﺧﻤﺲ ﻛﻴﻔﻴﺎﺕ‪:‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻤﻠﻚ ﻓﻲ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ﺍﻟﺠﺮﺱ‪ ،‬ﻭﻫﻲ ﺃﺷﺪ ﺣﺎﻻﺕ ﺍﻟﻮﺣﻲ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻴﻜﻠﻤﻪ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ١٩٥/١‬ ‪.١٩٦‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٤٤/١‬ ‪.٤٥‬‬ ‫‪251‬‬‫ﺍﻟﺴ ‪‬ﻨﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺒﺎﺣﺚ ‪‬‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻨﻔﺚ ﻓﻲ ﺭﻭﻋﻪ ﺍﻟﻜﻼﻡ ﻧﻔ ﺜﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﮊ‪» :‬ﺇﻥ ﺭﻭﺡ‬ ‫ﺍﻟﻘﺪﺱ ﻧﻔﺚ ﻓﻲ ﺭﻭﻋﻲ«)‪.(١‬‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻳﻠﻬﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﺑﻐﻴﺮ ﻭﺍﺳﻄﺔ‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ó Ò Ñ Ð Ï Î Í Ì Ë ﴿ :‬‬ ‫‪﴾ á à ß ÞÝ Ü Û Ú Ù Ø × Ö Õ Ô‬‬ ‫]ﺍﻟﺸﻮﺭﻯ‪[٥١ :‬‬ ‫ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻟﻨﻮﻡ ﺑﻤﺎ ﻳﺄﻣﺮﻩ ﺍﷲ ﺑﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﻮﺣﻲ ﺑﺴﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ)‪.(٢‬‬ ‫‪g ٣٢٠‬ﻼف اء <ل ا< ا!‪A‬‬ ‫ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ‪ :‬ﻫﻮ ﻣﺎ ﻳﻨﺎﻝ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﺺ ﻓﻤﻨﻌﻪ‬ ‫ﻭﺟﻮﺯﻩ ﺑﻌﺾ‬ ‫‪‬‬‫ﻭﺟﻮﺯﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫‪‬‬‫ﺍﻷﺷﺎﻋﺮﺓ ﻭﺃﻛﺜﺮ ﺍﻟﻤﻌﺘﺰﻟﺔ‪،‬‬ ‫ﻓﻲ ﺍﻟﺤﺮﻭﺏ ﺩﻭﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ ‪ : 5‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻭﻗﻮﻉ ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪L K ﴿ :‬‬ ‫‪] ﴾ O N M‬ﺍﻟﺘﻮﺑﺔ‪ [٤٣ :‬ﺍﻵﻳﺔ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻟﻮ ﺍﺳﺘﻘﺒﻠﺖ ﻣﻦ ﺃﻣﺮﻱ‬ ‫ﻣﺎ ﺍﺳﺘﺪﺑﺮﺕ ﻣﺎ ﺳﻘﺖ ﺍﻟﻬﺪﻱ«)‪.(٣‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻤﺎﻧﻌﻮﻥ‪ :‬ﺑﺄﻧﻪ ﻟﻮ ﺟﺎﺯ ﺫﻟﻚ ﻟﺠﺎﺯﺕ ﻣﺨﺎﻟﻔﺘﻪ ﻛﺴﺎﺋﺮ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‪،‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻣﻨﻊ ﻣﺨﺎﻟﻔﺘﻪ‪.‬‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﺡ‪.٣٥٣٣٥ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٦/٢‬ ‪.٨‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺘﻤﻨﻲ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻟﻮ ﺍﺳﺘﻘﺒﻠﺖ ﻣﻦ ﺃﻣﺮﻱ ﻣﺎ ﺍﺳﺘﺪﺑﺮﺕ«‪،‬‬ ‫ﺡ‪.٧٢٢٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪252‬‬ ‫ﺟﻮﺯﻧﺎ ﺻﺪﻭﺭ ﺍﻷﺣﻜﺎﻡ ﻋﻦ ﺭﺃﻱ ﻣﻨﻪ ﻭﻧﺤﻦ ﻭﻫﻮ ﻋﻠﻰ ﺳﻮﺍﺀ ﻓﻲ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻠﻮ ‪‬‬ ‫‬ ‫ﻣﻨﻔﺮﺍ ﻣﻦ ﻗﺒﻮﻝ ﻛﻼﻣﻪ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﺗﺠﻮﻳﺰ ﺫﻟﻚ ﺗﺠﻮﻳﺰ ﺍﻟﻐﻠﻂ‬ ‫ﺍﻵﺭﺍﺀ‪ ،‬ﻛﺎﻥ ‬ ‫ﻋﻠﻴﻪ ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺃﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺍﺗﺒﺎﻉ ﻗﻮﻟﻪ ﺳﻮﺍﺀ ﺻﺪﺭ ﻋﻦ ﻭﺣﻲ‬ ‫ﺃﻡ ﻋﻦ ﺍﺟﺘﻬﺎﺩ ﺑﺨﻼﻑ ﻏﻴﺮﻩ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻻ ﻣﺨﺎﻟﻔﺔ ﻭﻻ ﺗﻨﻔﻴﺮ ﻭﻻ ﻏﻠﻂ ﻳﺨﺸﻰ‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﺎﺟﺘﻬﺎﺩﻩ ﮊ ﻭﺣﻲ ﺑﺎﻃﻦ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺇﻟﻬﺎﻡ ﻣﻨﻪ ﺗﻌﺎﻟﻰ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫‬ ‫﴿ ‪] ﴾ 4 3 2 1 0 ❁ . - , +‬ﺍﻟﻨﺠﻢ‪.[٤ ،٣ :‬‬ ‫ﻭﺍﻟﻤﺨﺘﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ ﻛﻠﻬﺎ ﺟﻮﺍﺯ ﺗﻌﺒﺪﻩ ﮊ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻣﻄﻠﻘﺎ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻵﺭﺍﺀ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻟﻜﻨﻪ ﻟﻢ ﻳﻘﻊ ﻣﻨﻪ ﮊ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﻣﻨﻪ‬ ‫ﻓﻲ ﺍﻵﺭﺍﺀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ ﺣﺮﻭﺏ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﻨﻘﻞ ﺇﻟﻴﻨﺎ ﻭﻗﻮﻉ ﺫﻟﻚ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﮊ ﻳﻨﺘﻈﺮ ﻓﻲ ﺍﻟﺤﺎﺩﺛﺔ ﺍﻟﻮﺣﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀﻩ ﻓﻴﻪ‬ ‫ﻭﺍﻟﻤﺨﺘﺎﺭ ‬ ‫ﺃﻣﺮ ﻣﻦ ﺭﺑﻪ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻣﻀﺖ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﺗﻌﻮﺩ ﻓﻴﻬﺎ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﺍﺟﺘﻬﺪ ﻓﻲ‬ ‫ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ ﺑﺮﺃﻳﻪ ﻓﻌﻤﻞ ﺑﻤﺎ ﺭﺁﻩ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺼﻮﺍﺏ)‪.(١‬‬ ‫‪ m,g ٣٢١‬ا‪  !I‬اﻻ‪@"N‬د‬ ‫ﻓﺠﻮﺯﻩ‬ ‫ﺍﻟﻤﺠﻮﺯﻳﻦ ﻟﺘﻌﺒﺪﻩ ﮊ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺟﻮﺍﺯ ﺧﻄﺌﻪ ﻓﻴﻪ‪ ،‬‬ ‫‪‬‬‫ﺇﻥ‬ ‫ﺑﻌﻀﻬﻢ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪S R Q P O N M L K ﴿ :‬‬ ‫‪] ﴾ W V U T‬ﺍﻟﺘﻮﺑﺔ‪ ،[٤٣ :‬ﻭﻗﻮﻟﻪ‪¯ ® ¬ « ﴿ :‬‬ ‫‪¿¾ ½ ¼ » º ¹ ¸¶ μ ´ ³ ² ± °‬‬ ‫‪] ﴾  Á À‬ﺍﻷﻧﻔﺎﻝ‪ ،[٦٧ :‬ﺣﺘﻰ ﻗﺎﻝ ﮊ ‪» :‬ﻟﻮ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﺬﺍﺏ‬ ‫ﻣﺎ ﻧﺠﺎ ﻣﻨﻪ ﻏﻴﺮ ﻋﻤﺮ«)‪(٢‬؛ ﻷﻧﻪ ﺃﺷﺎﺭ ﺑﻘﺘﻠﻬﻢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٨/٢‬ ‪.١١‬‬ ‫)‪ (٢‬ﻭﺭﺩ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻹﻣﺪﺍﺩ ﺑﺎﻟﻤﻼﺋﻜﺔ ﻓﻲ ﻏﺰﻭﺓ‬ ‫ﺑﺪﺭ ﻭﺇﺑﺎﺣﺔ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﺡ‪.١٧٦٣ :‬‬ ‫‪253‬‬‫ﺍﻟﺴ ‪‬ﻨﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺒﺎﺣﺚ ‪‬‬ ‫ﻭﻣﻨﻌﻪ ﺁﺧﺮﻭﻥ ﻷﻣﺮﻳﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻷﻣﺔ ﻣﻌﺼﻮﻣﺔ ﻋﻦ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻫﺎ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ ﺃﻭﻟﻰ‬ ‫ﺑﺎﻟﻌﺼﻤﺔ ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺸﻚ ﻓﻲ ﺇﺻﺎﺑﺘﻪ ﻣﻨﻔﺮ ﻋﻦ ﻗﺒﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻓﻴﻨﺘﻘﺾ ﺍﻟﻐﺮﺽ‬ ‫ﺑﺎﻟﺒﻌﺜﺔ‪.‬‬ ‫ﺛﻢ ﺃﺟﻤﻊ ﺍﻟﻤﺠﻮﺯﻭﻥ ﻟﺨﻄﺌﻪ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻭﺍﻟﻤﺎﻧﻌﻮﻥ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺃﻧﻪ ﮊ ﻻ ﻳﻘﺮ ﻋﻠﻰ ﺧﻄﺄ‪ ،‬ﻓﺈﻥ ﺃﺧﻄﺄ ﻋﻨﺪ ﻣﻦ ﺟ ‪‬ﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺨﻄﺄ ﻓﻲ ﺫﻟﻚ ﻧﺒ‪‬ﻪ ﻋﻠﻰ‬ ‫ﺧﻄﺄﻩ ‬ ‫ﺣﺎﻻ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ﻭﺃﻗﺮ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﻓﻴﻪ ﻋﺘﺎﺏ ﻋﻠﻤﻨﺎ‬ ‫ﻗﻄﻌﺎ ﻭﻻ ﻳﺴﻊ‬‫ﺃﻧﻪ ﺇﻟﻬﺎﻡ ﻣﻦ ﺍﷲ ‪ 4‬ﻓﻜﺎﻥ ‬ ‫ﺩﻟﻴﻼ ﺷﺮﻋ ‪‬ﻴﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﺗﺒﺎﻋﻪ ‬ ‫ﻷﺣﺪ ﺧﻼﻓﻪ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫‪ ٣٢٢‬أظ '‪ dI 4‬ﱡ‬ ‫‪ ١‬ ﺳﻨ‪‬ﺔ ﻣﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ‪ :‬ﻭﻫﻲ ﺳﻨ‪‬ﺔ ﺍﺳﺘﻐﻨﻲ ﺑﺎﻹﺟﻤﺎﻉ ﻋﻦ ﻃﻠﺐ ﺻﺤﺘﻬﺎ‪.‬‬ ‫ﻭﻫﺬﻩ ﺗﺸﻤﻞ ﻣﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﮊ‬ ‫ﻭﺑﻠﻎ ﺍﻟﻜﻞ ﻋﻤﻠﻬﺎ‪.‬‬ ‫ﻭﻧﺠﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻳﻌﺘﺒﺮﻫﺎ ‬ ‫ﺩﻟﻴﻼ‪ ،‬ﻭﻳﻘﺮﻧﻬﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻳﻘﻮﻝ‪» :‬ﻭﻗﺪ ﺭﻭﻱ‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﺻﻼﺗﻨﺎ ﻫﺬﻩ ﻻ ﺗﺼﻠﺢ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﻛﻼﻡ‬ ‫ﺍﻵﺩﻣﻴﻴﻦ« ‪ ،‬ﻭﻗﻮﻝ‪» :‬ﺁﻣﻴﻦ« ﻣﻦ ﻛﻼﻡ ﺍﻵﺩﻣﻴﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ‪‬‬ ‫)‪(٢‬‬ ‫ﻧﺼﺎ ﻭﻻ ﺳﻨ‪‬ﺔ‬ ‫ﻣﺠﺘﻤﻌﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١/٢‬ ‪.١٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺤﺮﻳﻢ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻧﺴﺦ‬ ‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﺑﺎﺣﺘﻪ‪ ،‬ﺡ‪.٥٣٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪254‬‬ ‫‪ ٢‬ ﺳﻨ‪‬ﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ :‬ﻭﻫﻲ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻻ ﺗﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺴﺎﺑﻖ‪،‬‬ ‫ﻭﻧﻮﺭﺩ ﻣﺜﺎﻟﻴﻦ ﻟﻼﺳﺘﺪﻻﻝ ﺑﻬﺎ‪:‬‬ ‫ﺃﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺑﻌﺜﺖ ﺑﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺇﺭﺍﻗﺔ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﺨﻨﺰﻳﺮ«‬ ‫)‪(١‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪H G ﴿ :‬‬ ‫ﺃﻳﻀﺎ‪‬‬ ‫ﻓﻘﺪ ﺣﺮﻡ ﺫﻟﻚ‬ ‫‪] ﴾ T S R Q P O N M LK J I‬ﺍﻟﻤﺎﺋﺪﺓ‪ [٩٢ :‬ﻭﻗﺪ‬ ‫ﺑ ‪‬ﻴﻦ ﺗﺤﺮﻳﻢ ﺫﻟﻚ‪.‬‬ ‫ﺏﻓﺄﻣﺎ ﺍﻟﻤﺴﻜﺮ ﻭﻣﺎ ﺃﺳﻜﺮ ﻓﺤﺮﺍﻡ ‬ ‫ﺑﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻲ ﮊ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻓﻲ ﺃﻱ‬ ‫ﻭﻋﺎﺀ ﻋﻤﻞ ﻫﺬﺍ ﺍﻟﻨﺒﻴﺬ ﺍﻟﻤﺴﻜﺮ‪.‬‬ ‫‪ ٣‬ ﺳﻨ‪‬ﺔ ﻣﺘﺒﻌﺔ‪ :‬ﻣﺜﻞ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻣﻌﺎ ﺫﺍ ﺃﺩﺭﻙ ﻣﻦ ﺻﻼﺓ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺑﻌﻀﻬﺎ ﻭﺻﻠﻰ ﻣﻌﻪ ﻣﺎ ﺃﺩﺭﻙ‪ ،‬ﺃﻭ ﺑﺪﻝ ﻣﺎ ﻓﺎﺗﻪ‪ ،‬ﻓﺼﺎﺭﺕ ﺳﻨ‪‬ﺔ ﻣﺘﺒﻌﺔ«)‪.(٢‬‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫‪ .4 < ٣٢٣‬ﱡ‬ ‫ﻣﺼﺪﺭﺍ‬ ‫‬‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﺗﺘﻔﻖ ﻛﻠﻤﺔ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻊ ﺭﺃﻱ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻭﺍﻟﺠﻤﻬﻮﺭ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ‪‬‬ ‫ﻫﺎﺩﻳﺎ‬ ‫ﺩﻟﻴﻼ ﻭﻻ ‬‫ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻓﻠﻢ ﺃﺭ ‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﺍﻟﻤﺮﺳﻞ ﮊ ﻓﻤﻦ ﺧﺎﻟﻒ ﺃﻭﺍﻣﺮﻩ ﻭﺯﺍﻍ‬ ‫ﺃﻭﺿﺢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻤﻨﺰﻝ‪ ،‬‬ ‫ﻋﻦ ﺳﻨﺘﻪ ﻟﻢ ﻳﺘﺒﻊ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻣﻌﻪ‪.‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻛﺎﻟﺮﺟﻢ‪،‬‬ ‫ﺃﺣﻜﺎﻣﺎ ﺛﺒﺘﺖ ‪‬‬ ‫‬‫ﻭﺷﺪﺩ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺍﻟﺨﻮﺍﺭﺝ ﻹﻧﻜﺎﺭﻫﻢ‬ ‫ﻗﺎﻝ‪ :‬ﻣﻊ ﺇﻧﻜﺎﺭﻫﻢ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﺟﻠﺪ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻗﺘﻠﻬﻢ ﻣﻦ ﺃﺧﻄﺄ ﻣﺤﺒﺘﻬﻢ‪،‬‬ ‫ﻭﻫﻢ ﺍﻷﺯﺍﺭﻗﺔ‪ ،‬ﻭﺻﻨﻮﻑ ﺍﻟﺨﻮﺭﺍﺝ‪ .‬ﻭﻫﺬﺍ ﺧﺮﻭﺝ ﻣﻦ ﺍﻟﺤﻖ‪ ،‬ﻭﺧﻼﻑ ﻟﻤﺎ ﺟﺎﺀ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪» :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﻨﺰﻝ ﻓﻴﻜﻢ‬ ‫ﻣﻘﺴﻄﺎ‪ ،‬ﻓﻴﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻳﻘﺘﻞ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﻳﻔﻴﺾ ﺍﻟﻤﺎﻝ‬ ‫‬‫ﺣﻜﻤﺎ‬ ‫‬‫ﺍﺑﻦ ﻣﺮﻳﻢ‬ ‫ﺣﺘﻰ ﻻ ﻳﻘﺒﻠﻪ ﺃﺣﺪ«‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﻈﺎﻟﻢ ﻭﺍﻟﻐﺼﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﺡ‪.٢٤٧٦ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ١٩٨/١‬ ‪.١٩٩‬‬ ‫‪255‬‬‫ﺍﻟﺴ ‪‬ﻨﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺒﺎﺣﺚ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻠﻬﻢ‬ ‫ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺇﻧﻜﺎﺭﻫﻢ ﺍﻟﺮﺟﻢ‪ ،‬ﻓﺬﻟﻚ ﺧﺮﻭﺝ ﻣﻦ ‪‬‬ ‫ﺑﻬﺬﺍ ﻣﻦ ﺍﻟﺨﻄﺄ ﻣﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻗﺪ ﺿﻠﻮﺍ ﻓﻴﻤﺎ ﻓﻌﻠﻮﻩ ﻭﺃﺧﻄﺄﻭﺍ ﻓﻴﻤﺎ ﺍﻧﺘﺤﻠﻮﻩ)‪.(١‬‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫‪ ٣٢٤‬ا‪ .4 < d H4‬ﱡ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪:‬‬ ‫‪‬‬‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺄﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﺳﺘﺪﻝ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺣﺠﻴﺔ ‪‬‬ ‫ﻓﻤﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ 4 3 2 1 0 ❁ . - , + ﴿» :‬‬ ‫]ﺍﻟﻨﺠﻢ‪ ،[٤ ،٣ :‬ﻭﻗﺎﻝ ﺍﷲ‪y xw v u t s r q p ﴿ :‬‬ ‫‪ ~ } | {z‬ﮯ ﴾ ]ﺍﻟﺤﺸﺮ‪ ،[٧ :‬ﻓﻤﺎ ﻧﻬﻰ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻬﻮ ﺣﺮﺍﻡ‬ ‫ﺣﺘﻰ ﻳﺼﺢ ﻏﻴﺮ ﺫﻟﻚ ﺃﻧﻪ ﻧﻬﻲ ﺃﺩﺏ ﻭﺗﺮﻏﻴﺐ؛ ﻷﻥ ﻋ ‪‬ﻘﺐ ﺑﻘﻮﻟﻪ‪| {z y ﴿ :‬‬ ‫} ~ ﮯ ﴾ ]ﺍﻟﺤﺸﺮ‪ [٧ :‬ﻓﻲ ﻣﻌﺼﻴﺘﻪ ﻭﻣﻌﺼﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﻪ ﻻ ﻧﺒﻲ‬ ‫ﻭﻣﻦ ‪‬‬ ‫ﺑﻌﺪﻱ‪ ،‬ﻭﻻ ﺃﻣﺔ ﺑﻌﺪﻛﻢ‪ ،‬ﻭﺍﻟﺤﻼﻝ ﻣﺎ ﺃﺣ ‪‬ﻠﻪ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻧﻲ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻭﺍﻟﺤﺮﺍﻡ ﻣﺎ ﺣﺮﻣﻪ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻧﻲ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﻲ ﺧﺘﻢ ﺍﷲ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺑﻲ‬ ‫ﺍﺣﺘﺞ ﺍﷲ ﻋﻠﻰ ﺍﻟﺨﻠﻖ«)‪.(٢‬‬ ‫ا‪I5‬ﱠ‪& .‬آن ا;&‪%‬‬ ‫‪ ٣٢٥‬ﻼ>‪ .‬ﱡ‬ ‫ﺣﺼﺮﻫﺎ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﻲ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ‬ ‫‪‬‬‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻪ ﻣﻦ ﻛﻞ ﻭﺟﻪ؛ ﻓﻴﻜﻮﻥ ﺗﻮﺍﺭﺩ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﺤﻜﻢ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺑﺎﺏ ﺗﻮﺍﺭﺩ ﺍﻷﺩﻟﺔ ﻭﺗﻀﺎﻓﺮﻫﺎ‪.‬‬ ‫ﻭﺗﻔﺴﻴﺮﺍ ﻟﻪ‪.‬‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺑﻴﺎ ﻧﺎ ﻟﻤﺎ ﺃﺭﻳﺪ ﺑﺎﻟﻘﺮﺁﻥ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ٢٠١/١‬ ‪.٢٠٢‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ٢٠٢/١‬ ‪ ،٢٠٣‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﻴﺮﻩ ﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺑﻤﻌﻨﺎﻩ ﺃﺑﻮﺍﺏ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺫﻛﺮ ﻓﻲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪256‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﺒﺔ ﻟﺤﻜﻢ ﺳﻜﺖ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺇﻳﺠﺎﺑﻪ ﺃﻭ ﻣﺤﺮﻣﺔ ﻟﻤﺎ‬ ‫ﺳﻜﺖ ﻋﻦ ﺗﺤﺮﻳﻤﻪ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺳﻨ‪‬ﺔ ﻣﺆﻛﺪﺓ ﻟﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪UT S R Q P O N ﴿ :‬‬ ‫‪] ﴾ ^ ] \ [ Z YX W V‬ﺍﻟﻨﻮﺭ‪ ،[٣٠ :‬ﻓﻌﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ ﺃﻥ‬ ‫ﻳﻐﻀﻮﺍ ﻣﻦ ﺃﺑﺼﺎﺭﻫﻢ ﻣﻤﺎ ﻻ ﻳﺤﻞ ﻟﻬﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﺣﻔﻆ ﻓﺮﻭﺟﻬﻢ ﻋﻤﺎ ﻻ ﻳﺤﻞ‬‫‪‬‬ ‫ﻟﻬﻢ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻠﻌﻮﻥ ﻣﻦ ﻧﻈﺮ ﺇﻟﻰ ﻓﺮﺝ‬ ‫ﺃﺧﻴﻪ« ﺃﻭ ﻗﺎﻝ‪» :‬ﻋﻮﺭﺓ ﺃﺧﻴﻪ«)‪.(١‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻣﺒﻴﻨﺔ ﻭﻣﻔﺴﺮﺓ ﻟﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﻳﻘﻮﻝ‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﻟﻢ ﻳﺘﺮﻛﻬﻢ ﻓﻲ ﻋﻤﻰ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﺭﺳﻮﻟﻪ ﺭﺳﺎﻻﺗﻪ‬ ‫ﻛﻤﺎ ﺃﺭﺳﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺒﻴﻦ ﻷﻣﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺗﻔﺼﻴﻞ ﻣﺠﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺫﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ c b a ` _ ^ ] \ [ Z Y X ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[٧٧ :‬‬ ‫ﻭﻏﻴﺮ ﻫﺬﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ‪ ،‬ﺃﻧﺰﻝ ﺍﷲ ﻓﺮﺽ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻗﺮﻧﻬﻤﺎ‬ ‫ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻊ‪ ،‬ﻭﻓﺴﺮ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻷﻣﺘﻪ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﻤﺒﻴﻦ ﻋﻦ ﺍﷲ ﻷﻣﺘﻪ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻟﺒﻴﺎﻥ‪ ،‬ﻭﻟﻮﻻ ﺗﺒﻴﻴﻨﻪ ﻟﻤﺎ ﻋﺮﻑ ﻛﻴﻔﻴﺔ ﺗﻠﻚ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺧﺬﺕ‬ ‫ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﺮﺳﻮﻝ ﮊ ﻓﺒ ‪‬ﻴﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻭﺃﻭﻗﺎﺗﻬﺎ ﻭﻋﺪﺩ ﺭﻛﻮﻋﻬﺎ ﻭﺳﺠﻮﺩﻫﺎ‬ ‫ﻣﻦ ﺗﺤﺮﻳﻤﻬﺎ ﺇﻟﻰ ﺗﺤﻠﻴﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﻘﺎﻝ ﻭﻳﻘﺮﺃ ﻓﻴﻬﺎ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﻣﺎ ﻳﻘﺮﺃ‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺑ ‪‬ﻴﻦ ﻣﻮﺍﺿﻌﻬﺎ‪ ..‬ﻭﺑ ‪‬ﻴﻦ ﺫﻟﻚ ﻛﻠﻪ ﻭﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻷﻣﺔ ﺫﻟﻚ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺘﺮﻙ ﺃﻣﺘﻪ ﻓﻲ ﻋﻤﻰ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺡ‪ ١٣١١٩ :‬ﺑﻠﻔﻆ‪» :‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ‬ ‫ﻋﻮﺭﺓ ﺃﺧﻴﻪ«‪.‬‬ ‫‪257‬‬‫ﺍﻟﺴ ‪‬ﻨﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺒﺎﺣﺚ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﻣﺎ ﺟﺎﺀ‬‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻣﺴﺘﻘﻠﺔ ﺑﺎﻟﺘﺸﺮﻳﻊ ﻻ ﺗﻘﺘﺼﺮ ‪‬‬ ‫ﻓﻲ ﺍﻟﻘﺮﺃﻥ ﻭﺗﺄﻛﻴﺪﻩ‪ ،‬ﺃﻭ ﺍﻟﺒﻴﺎﻥ؛ ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻣﺆﺳﺴﺔ ﻷﺣﻜﺎﻡ ﺟﺪﻳﺪﺓ ﺳﻜﺖ‬ ‫ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺘﺴﺘﻘﻞ ﻋﻨﻪ ﺑﺎﻟﺘﺸﺮﻳﻊ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﻌﺎﺭﺽ ﺃﺣﻜﺎﻣﻪ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﻨﺼﻮﺻﺔ‪ ،‬ﺑﻞ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺑﺘﻘﺮﻳﺮ ﺃﺣﻜﺎﻡ ﻣﺴﺎﺋﻞ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ‪ :‬ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺟﻨﺎﻳﺔ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻤﺠﺎﻧﻴﻦﻭﻫﻲ ﺧﻄﺄﻓﻬﻲ‬ ‫ﺑﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻌﻘﻞ ﻋﻠﻰ‬ ‫ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﺠﺎﻧﻲ؛ ﻷﻥ ﺍﻟﻘﻠﻢ ﻋﻨﻬﻢ ﻣﺮﻓﻮﻉ ‬ ‫ﺍﻟﻌﺎﻗﻠﺔ ﻣﺎ ﻛﺎﻥ ﻧﺼﻒ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺣﻜﻢ ﻣﻦ ﺣﻜﻢ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪ ،‬ﻃﻌﻤﺔ ﻣﻦ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﻣﻴﺮﺍﺙ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ‪ :‬ﻣﻴﺮﺍﺛﻬﺎ‪ :‬ﺍﻟﺴﺪﺱ ‪‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﺃﻋﻄﺎﻫﺎ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ ﺍﻟﺴﻠﻒ ﺑﺬﻟﻚ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ٢٠٧/١‬ ‪ ،٢١١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ‬ ‫ﻣﻴﺮﺍﺙ ﺍﻟﺠﺪﺓ‪ ،‬ﺡ‪.٢١٠٠ :‬‬ ‫‪258‬‬ ‫ا‪!O‬&‬ ‫‪ $%&' ٣٢٦‬ا‪&!O‬‬ ‫ﺍﻟﺨﺒﺮ ﻫﻮ‪ :‬ﻟﻔﻆ ﺃﻭﺭﺩﻩ ﺍﻟﻤﺘﻜﻠﻢ ﻋﻠﻰ ﻗﺼﺪ ﺍﻹﺧﺒﺎﺭ ﺑﻪ ﻓﻲ ﻃﺮﻳﻘﺔ ﺗﺤﺘﻤﻞ‬ ‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻟﺬﺍﺗﻬﺎ ﻓﻘﻮﻟﻨﺎ‪» :‬ﻋﻠﻰ ﻗﺼﺪ ﺍﻹﺧﺒﺎﺭ ﺑﻪ« ﻣﺨﺮﺝ ﻟﻜﻼﻡ ﺍﻟﺴﺎﻫﻲ‬ ‫ﺧﺒﺮﺍ ﺑﻞ ﻳﺴ ‪‬ﻤﻰ ﻫﺬﻳﺎ ﻧﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﺍﻟﻨﺎﺋﻢ ﻭﻣﻦ ﻻ ﻋﻘﻞ ﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴ ‪‬ﻤﻰ ‬ ‫ﻭﺣﺪ ﺍﻟﺨﺒﺮ ﻣﺎ ﻳﺪﺧﻠﻪ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻭﻗﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺣﺪ ﺍﻟﺨﺒﺮ ﻫﻮ‬ ‫ﻛﺬﺑﺎ ﻓﺠﺎﺣﺪﻫﻢ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﻓﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺑﺪ ﻣﻦ ﻛﻮﻧﻪ ﺻﺪﻗﺎ ﺃﻭ ‬ ‫ﺍﻟﻜﻼﻡ ﻻ ‬ ‫ﻫﺮﺑﻮﺍ ﻣﻦ ﻛﻼﻡ ﺍﷲ ‪ 8‬ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﻟﻜﺬﺏ ﻭﻋﻤﺪﻭﺍ ﻷﺻﻠﻬﻢ ﻓﻲ ﺍﻟﻜﻼﻡ ﺃﻧﻪ ﺻﻔﺔ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﺍﺗﻪ ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﻬﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻭﺍﻷﺻﻮﺍﺕ ﺍﻟﻤﻘﻄﻌﺔ)‪.(٢‬‬ ‫‪ ٣٢٧‬اﻹ‪Q‬ء‬ ‫ﺍﻹﻧﺸﺎﺀ ﻫﻮ‪ :‬ﻣﺎ ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻛﺎﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‪،‬‬ ‫ﻭﺍﻟﺘﻤﻨﻲ‪ ،‬ﻭﺍﻟﺘﺮﺟﻲ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﻟﺘﺤﻀﻴﺾ‪ ،‬ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﺍﻟﻌﻘﻮﺩ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻛﺰﻭﺟﺘﻚ ﻭﺑﻌﺖ ﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﻘﺼﺪ ﺑﻬﺎ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻭﻗﻮﻉ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﻭﺍﻟﺒﻴﻊ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺼﺪ ﺑﻬﺎ ﺍﻧﻌﻘﺎﺩ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٣/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٣٩/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٣/٢‬‬ ‫‪259‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٢٨‬أ>‪5‬م ا‪&!O‬‬ ‫ﻭﻛﺬﺑﺎ‪ ،‬ﻓﺎﻟﺼﺪﻕ ﻛﻞ ﻭﺻﻒ ﻟﻠﻤﺨﺒﺮ ﻋﻨﻪ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﺨﺒﺮ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﺻﺪﻗﺎ‬ ‫ﻣﺎ ﻫﻮ ﺑﻪ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻫﻮ ﺍﻟﻮﺻﻒ ﻟﻠﻤﺨﺒﺮ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﺑﻪ ﻭﺍﻟﺨﺒﺮ ﻳﻨﻘﺴﻢ‬ ‫ﺗﻮﺍﺗﺮﺍ ﻭﺁﺣﺎ ﺩﺍ‪ ،‬ﻓﺎﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻤﻪ ﺿﺮﻭﺭﻱ ﻛﺎﻹﺧﺒﺎﺭ ﻋﻦ‬ ‫‬‫ﻗﺴﻤﻴﻦ‬ ‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﻤﺎﺿﻴﺔ ﻛﻌﺎﺩ ﻭﺛﻤﻮﺩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩﻱ ﻓﻌﻠﻤﻪ ﻛﺴﺐ ﻻ ﺿﺮﻭﺭﺓ ﻭﻟﻌﻠﻢ ﺍﻟﺘﻮﺍﺗﺮ ﺛﻼﺛﺔ ﺷﺮﻭﻁ‬ ‫ﺃﻭﻟﻬﻤﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﺪﺩ)‪.(١‬‬ ‫‪ ٣٢٩‬أو‪ N‬اﻷ‪!g‬ر ا‪M‬د>‪.‬‬ ‫ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺘﻲ ﻳﻘﻊ ﻟﻨﺎ ﺍﻟﻌﻠﻢ ﺃﻧﻬﺎ ﺻﺎﺩﻗﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺗﻘﻊ ﻣﻦ ﺳﺘﺔ‬ ‫ﺃﻭﺟﻪ‪ ،‬ﺃﻭﻟﻬﺎ ﺃﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺘﻲ ﻧﺼﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺨﺎﺭﻗﺎﺕ ﻟﻠﻌﺎﺩﺍﺕ‪،‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﻀﻄﺮ ﺟﻤﺎ ﺩﺍ ﺃﻭ ﺑﻬﻴﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻓﻴﺘﻜﻠﻢ ﻓﻴﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻋﻨﺪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺧﺒﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻤﺆﻳﺪﻳﻦ ﺑﺎﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺨﺎﺭﻗﺎﺕ ﻟﻠﻌﺎﺩﺍﺕ ﺍﺳﺘﺸﻬﺎ ﺩﺍ‬ ‫ﻋﻠﻰ ﺻﺪﻗﻬﻢ ﻓﻴﻤﺎ ﺃﺧﺒﺮﻭﺍ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﺃﺧﺒﺮ ﺍﻟﺼﺎﺩﻕ ﺑﺼﺪﻗﻪ ﻛﺎﻟﺬﻱ ﻳﺼﺪﻗﻪ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﻳﺤﺪﺙ ﺑﻪ ﺃﻭ ﻣﺎ ﺃﺧﺒﺮﻧﺎ ﻋﻨﻪ ﻣﻦ ﺃﻥ ﺃﻣﺘﻪ ﻻ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ ﻓﻜﻞ‬ ‫ﻗﻮﻝ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﻋﻠﻤﻨﺎ ﺻﺪﻗﻪ‪ ،‬ﻷﻥ ﺍﻟﻜﺬﺏ ﺃﺣﺪ ﺍﻟﻀﻼﻻﺕ ﻓﺜﺒﺖ‬ ‫ﺻﺪﻗﻬﻢ ﻓﻴﻤﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺗﺤﻜﻲ ﻋﻦ ﺟﻤﺎﻋﺔ ﻛﺜﻴﺮﺓ ﻟﻴﺲ ﻓﻲ ﻣﺴﺘﻘﺮ ﺍﻟﻌﺎﺩﺓ ﺳﻜﻮﺗﻬﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺬﺏ ﻛﻤﺎ ﺣﻜﻰ ﻋﻨﻬﻢ ﻭﻫﻮ ﻓﻲ ﺍﻟﺤﻀﺮﺓ ﻭﻟﻢ ﻳﻔﻌﻠﻮﻩ ﻭﻟﻢ ﻳﻘﻮﻟﻮﻩ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٣٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪260‬‬ ‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﻳﺤﺪﺙ ﻋﻦ ﺍﻟﺮﺳﻮﻝﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪﺑﺤﻀﺮﺗﻪ ﻭﻻ ﻳﻨﻜﺮ‬ ‫ﻋﻠﻴﻪ ﻓﺜﺒﺖ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺤﻀﺮﺗﻪ ﻭﻻ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻓﺜﺒﺖ ﺃﻧﻪ ﺻﺪﻕ ﻷﻥ‬ ‫ﻣﻨﻜﺮﺍ‪.‬‬ ‫‬‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻻ ﻳﻘﺎﺭ‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻣﺎ ﺗﻠ ‪‬ﻘﺘﻪ ﺍﻷﻣﺔ ﻣﻦ ﻣﺴﺘﻔﻴﺾ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﻟﻘﺒﻮﻝ‬ ‫ﻭﺟﺎﻭﺯ ﺣﺪ ﺍﻵﺣﺎﺩ ﻭﺇﻥ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ)‪.(١‬‬ ‫‪ ٣٣٠‬أو‪ N‬اﻷ‪!g‬ر ‪ A‬ر‪C‬ل اﷲ‬ ‫ﺍﻷﺧﺒﺎﺭ ﻗﺪ ﻭﺭﺩﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻦ ﻋﺸﺮﺓ ﺃﻭﺟﻪ‪ ،‬ﻓﺨﻤﺴﺔ ﻣﻨﻬﺎ ﺻﺤﺎﺡ‬ ‫ﻭﺧﻤﺴﺔ ﺿﻌﺎﻑ ﺳﺎﻗﻄﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺛﻢ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﻫﻲ‬ ‫ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺴﻨﺪﺓ ﺛﻢ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺮﺍﺳﻴﻞ ﺛﻢ ﺃﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﻔﺔ ﺛﻢ ﺍﻟﻤﻮﻗﻮﻓﺔ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺨﻤﺴﺔ ﺍ ‬ ‫ﻷﺧﺮ ﻓﺎﻟﺨﺒﺮ ﺍﻟﻀﻌﻴﻒ ﺛﻢ ﺍﻟﻤﻘﺎﻃﻴﻊ ﺛﻢ ﺍﻟﺸﻮﺍﺫ ﺛﻢ ﺍﻟﻤﻨﺎﻛﻴﺮ ﺛﻢ‬ ‫ﺍﻟﻜﺬﺏ)‪.(٢‬‬ ‫‪ ٣٣١‬ا"ا'& ‪ A‬اﻷ‪!g‬ر‬ ‫ﺃﻣﺎ ﺍﻟﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺪﻋﺎﺅﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺷﻬﺎﺩﺓ ﺃﻥ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻗﻮﻻ ﻭﻓﻌﻼ ﻭﺧﻠﻊ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(٣‬‬ ‫‪ ٣٣٢‬أ>‪5‬م ا‪&!O‬‬ ‫ﺍﻟﺨﺒﺮ ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻪ ﻭﺇﻟﻰ ﻣﻘﻄﻮﻉ ﺑﻜﺬﺑﻪ‪ ،‬ﻭﺇﻟﻰ ﻣﻈﻨﻮﻥ‬ ‫ﺍﻟﺼﺪﻕ ﻭﺇﻟﻰ ﻣﻈﻨﻮﻥ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺇﻟﻰ ﻣﺘﺮﺩﺩ ﻓﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٠/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٢/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٢/١‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٤/٢‬‬ ‫‪261‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٣٣‬ا"ا'&‬ ‫ﺍﻟﺘﻮﺍﺗﺮ ﻫﻮ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺟﻤﺎﻋﺔ ﻻ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆ ﻣﺜﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ ﻋﻦ‬ ‫ﺃﻳﻀﺎ ﺣﺘﻰ‬ ‫ﺟﻤﺎﻋﺔ ﻣﺜﻠﻬﻢ‪ ،‬ﺑﺤﻴﺚ ﺇﻧﻪ ﻻ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆ ﻣﺜﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ ‬ ‫ﺗﻮﺍﺗﺮﺍ‬ ‫‬‫ﻳﻨﺘﻬﻲ ﺑﻪ ﺍﻟﻨﻘﻞ ﻛﺬﻟﻚ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﮊ ﻓﺈﻥ ﻧﻘﻞ ﺍﻟﻠﻔﻆ ﺑﻌﻴﻨﻪ ﻳﺴ ‪‬ﻤﻰ‬ ‫ﺗﻮﺍﺗﺮﺍ ﻣﻌﻨﻮ ‪‬ﻳﺎ)‪.(١‬‬ ‫‬‫ﻟﻔﻈ ‪‬ﻴﺎ‪ ،‬ﻭﺇﻥ ﻧﻘﻞ ﺍﻟﻤﻌﻨﻰ ﻓﻘﻂ ﺳ ‪‬ﻤﻲ‬ ‫‪&„ ٣٣٤‬وط ا"ا'&‬ ‫ﺷﺮﻭﻁ ﺍﻟﺘﻮﺍﺗﺮ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻨﻘﻞ ﺍﻟﺨﺒﺮ ﻓﺌﺔ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﻤﺎ ﻧﻘﻠﻪ ﺍﻷﺭﺑﻌﺔ ﻓﻠﻴﺲ ﺑﻤﺘﻮﺍﺗﺮ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﺇﺫ ﺍﻷﺭﺑﻌﺔ ﻟﻴﺲ ﺑﻜﺜﺮﺓ‪.‬‬ ‫‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﻨﺎﻗﻠﻴﻦ ﻻ ﻳﻤﻜﻦ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﺘﻮﺍﻃﺄ ﻣﺜﻠﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻷﺟﻞ ﺃﺣﻮﺍﻟﻬﻢ ﻣﻦ ﻛﺜﺮﺓ ﻭﻏﻴﺮﻫﺎ ﻻ ﻟﻤﺠﺮﺩ ﻛﺜﺮﺗﻬﻢ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﻋﺪﺩ ﻣﻦ ﻳﺤﺼﻞ‬ ‫ﺑﺨﺒﺮﻫﻢ ﺍﻟﻌﻠﻢ‪:‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺣﺼﻞ ﺑﺨﺒﺮﻫﻢ ﺍﻟﻌﻠﻢ ﻭﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ‬ ‫‬‫ﻓﻘﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺧﻤﺴﺔ‬ ‫ﺑﺼﺪﻗﻪ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪.‬‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﺸﺮﺓ‬ ‫ﻓﺼﺎﻋﺪﺍ‪.‬‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺍﺛﻨﻲ ﻋﺸﺮ‬ ‫ﻓﺼﺎﻋﺪﺍ‪.‬‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﺸﺮﻳﻦ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪262‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ .‬ﻭﺍﺷﺘﺮﻁ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ‬ ‫‬‫ﺍﻷﺭﺑﻌﻴﻦ ﺛﻘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺳﺒﻌﻴﻦ‬ ‫ﺃﺭﺑﺎﺏ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺇﻧﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻌﻴﻨﻮﺍ ﺃﻗﻞ ﻋﺪﺩ ﻳﺤﺼﻞ ﺑﺨﺒﺮﻫﻢ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﻓﺎﺧﺘﻠﻔﺖ ﺃﺣﻮﺍﻝ ﺍﻟﻤﺨﺒﺮﻳﻦ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﺎﺋﻠﻴﻦ‪ ،‬ﻓﺎﺗﻀﺢ‬ ‫ﻟﺒﻌﻀﻬﻢ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﻣﻦ ﺧﺒﺮ ﺧﻤﺴﺔ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻁ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ‬ ‫ﺃﻗﻞ ﻋﺪﺩ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍ ‪‬ﺗﻀﺢ ﻟﻶﺧﺮ ﺣﺼﻮﻟﻪ ﻣﻦ ﻋﺸﺮﺓ ﻭﻟﻶﺧﺮ ﻣﻦ‬ ‫ﻋﺸﺮﻳﻦ ﻭﻫﻜﺬﺍ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻼ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺗﻨﺎﻓﻴﻬﺎ؛‬ ‫ﻷﻧﻬﻢ ﻣﺘﻔﻘﻮﻥ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ ﻫﻮ ﺧﺒﺮ ﻣﻦ‬ ‫ﻳﻤﺘﻨﻊ ﻛﺬﺑﻬﻢ ﻋﺎﺩﺓ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻮﺟﻪ ﺍﺣﺘﺠﺎﺟﺎﺗﻬﻢ ﺍﻟﺘﻲ ﺫﻛﺮﻭﻫﺎ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ‬ ‫ﺃﺣﻮﺍﻟﻬﻢ ﺍﻟﺘﻲ ﻇﻬﺮﺕ ﻟﻬﻢ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺧﺒﺮﻫﻢ ﻣﺴﺘﻨﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻧﺤﻮ‬ ‫ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﻤﻠﻮﻙ ﻭﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻤﻄﻌﻮﻣﺎﺕ ﻭﺍﻟﻤﺸﻤﻮﻣﺎﺕ‪،‬‬ ‫ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻘﻠﻴﺔ؛ ﻛﻤﺎ ﻟﻮ ﺃﺧﺒﺮ ﺟﻤﻊ ﻛﺜﻴﺮ ﻣﻦ‬ ‫ﺟﻬﺎﺕ ﻣﺨﺘﻠﻔﺔ ﺑﺄﻥ ﺍﻟﻌﺎﻟﻢ ﺣﺎﺩﺙ ﺃﻭ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ‬ ‫ﺗﻮﺍﺗﺮﺍ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻷﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻘﻠﻴﺔ ﻣﻤﺎ ﻳﻤﻜﻦ ﺍﻟﻨﻈﺮ‬ ‫‬‫ﺧﺒﺮﻫﻢ ﺑﺬﻟﻚ‬ ‫ﻓﻴﻬﺎ ﻟﻜﻞ ﻋﺎﻗﻞ‪ ،‬ﻓﻠﻴﺲ ﻟﻜﺜﺮﺓ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻴﻬﺎ ﺃﺛﺮ‪ ،‬ﺑﻞ ﺍﻟﻤﺮﺟﻊ ﻓﻴﻬﺎ ﺇﻟﻰ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻓﻤﺎ ﺻﺪﻗﻪ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻣﻦ ﺫﻟﻚ ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻭﻣﺎ ﻛﺬﺑﻪ‬ ‫ﻛﺎﺫﺑﺎ‪.‬‬ ‫‬‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻛﺎﻥ‬ ‫ﻣﻘﺎﺭﺑﺎ ﻟﻌﺪﺩﻩ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﻨﺎﻗﻞ ﻛﻌﺪﺩ ﺍﻟﻤﻨﻘﻮﻝ ﻋﻨﻪ ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﻳﺘﻘﺎﺭﺑﻮﻥ ﻓﻲ ﺍﻟﻄﺮﻓﻴﻦ ﻭﺍﻟﻮﺳﻂ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥/٢‬ ‪.١٩‬‬ ‫‪263‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪&„ ٣٣٥‬وط أ‪&g‬ى "ا'&‬ ‫ﺫﻛﺮ ﺑﻌﻀﻬﻢ ﻟﻠﺘﻮﺍﺗﺮ ﺷﺮﻭﻃ ﺎ ﻏﻴﺮ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎ؛ ﻣﻨﻬﺎ‪ :‬ﻛﻮﻧﻬﻢ ﻋﺎﻟﻤﻴﻦ ﺑﺎﻟﻤﺨﺒﺮ‬ ‫ﻋﻨﻪ ﺷﺮﻃﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻫﻮ ﻓﺎﺳﺪ ﻟﻌﺪﻡ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ؛ ﻷﻧﻪ ﺇﻥ ﺃﺭﻳﺪ ﻭﺟﻮﺏ ﻋﻠﻢ‬ ‫ﻣﻘﻠﺪﺍ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻇﺎ ‪‬ﻧﺎ ﺃﻭ‬ ‫ﺍﻟﻜﻞ ﺑﻪ ﻓﺒﺎﻃﻞ؛ ﻷﻧﻪ ﻻ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻤﺨﺒﺮﻳﻦ ‬ ‫ﻣﺠﺎﺯﻓﺎ‪ ،‬ﻭﺇﻥ ﺃﺭﻳﺪ ﻭﺟﻮﺏ ﻋﻠﻢ ﺍﻟﺒﻌﺾ ﺑﻪ‪ ،‬ﻓﻬﻮ ﻻﺯﻡ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﺍﻟﺜﻼﺛﺔ ﻋﺎﺩﺓ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻻ ﺗﺠﺘﻤﻊ ﺇﻻ ﻭﺍﻟﺒﻌﺾ ﻋﺎﻟﻢ ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﺷﺘﺮﺍﻁ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻛﻤﺎ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺷﺮﻃﻪ ﺑﻌﻀﻬﻢ ‬ ‫‪‬‬ ‫ﻣﺴﺘﺪﻻ ﺑﺄﻧﻪ ﻟﻮ ﻟﻢ ﻳﺸﺘﺮﻁ ﻷﻓﺎﺩ ﺇﺧﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﺑﻘﺘﻞ ﻋﻴﺴﻰ ‪ ‰‬ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻧﻪ‬ ‫ﺃﻳﻀﺎ؛ ﻷﻥ ﺃﻫﻞ ﻗﺴﻄﻨﻄﻴﻨﻴﺔ‬ ‫ﻣﺜﻼﻟﻮ ﺃﺧﺒﺮﻭﺍ ﺑﻘﺘﻞ‬‫ﺑﺎﻃﻞ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻫﻮ ﻓﺎﺳﺪ ‬ ‫ﻛﻔﺎﺭﺍ‪ ،‬ﻭﺃﻣﺎ ﺧﺒﺮ ﺍﻟﻴﻬﻮﺩ ﺑﻘﺘﻞ ﻋﻴﺴﻰ ‪‰‬‬ ‫ﻣﻠﻜﻬﻢ ﻳﺤﺼﻞ ﻟﻨﺎ ﺍﻟﻌﻠﻢ ﺑﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ‬ ‫ﻓﻼﺧﺘﻼﻝ ﺷﺮﻁ ﺍﻟﺘﻮﺍﺗﺮ ﻓﻴﻪ‪ ،‬ﺇﻣﺎ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺃﻭ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﺳﻂ‪.‬‬ ‫‬ ‫ﻣﺴﺘﺪﻻ ﺑﺄﻧﻪ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺗﺒﺎﻋﺪ ﺃﻣﻜﻨﺘﻬﻢ ﻭﺗﺒﺎﻳﻦ ﻣﺤﻼﺗﻬﻢ‪ .‬ﺷﺮﻃﻪ ﺑﻌﻀﻬﻢ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺃﻫﻞ ﺑﻠﺪﺓ‬ ‫ﺗﺄﺛﻴﺮﺍ ﻓﻲ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻮﺍﻃﺊ ﻋﻠﻰ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﻫﻮ ﻓﺎﺳﺪ ‬ ‫ﺃﺷﺪ ‬ ‫ﻭﺍﺣﺪﺓ ﻟﻮ ﺃﺧﺒﺮﻭﺍ ﻋﻦ ﻣﻮﺕ ﻣﻠﻜﻬﻢ ﻳﺤﺼﻞ ﻟﻨﺎ ﺍﻟﻌﻠﻢ ﻣﻊ ﺍﺗﺤﺎﺩ ﻣﻜﺎﻧﻬﻢ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮ ﻫﺎﻫﻨﺎ ‪‬‬ ‫ﻭﻋﺪ ﺷﺮﻃ ﺎ ﺇﻧﻤﺎ ﻫﻮ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﻝ ﻧﻘﻠﺔ‬ ‫ﺍﻟﺘﻮﺍﺗﺮ ﺍﻟﺬﻳﻦ ﻻ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ‪ ،‬ﺃﻱ‪ :‬ﻳﻜﻮﻥ ﺗﺒﺎﻋﺪ ﺍﻷﻣﻜﻨﺔ‬ ‫ﻣﺎﻧﻌﺎ ﻣﻦ ﺗﻮﺍﻃﺌﻬﻢ ﻭﻟﻴﺲ ﻫﻮ ﺑﺸﺮﻁ ﻟﺬﻟﻚ؛ ﻷﻥ ﺍﻷﺣﻮﺍﻝ‬ ‫ﺳﺒﺒﺎ ‬ ‫ﻭﺗﺒﺎﻳﻦ ﺍﻟﻤﺤﻼﺕ ‬ ‫ﺍﻟﻤﺎﻧﻌﺔ ﻣﻦ ﺗﻮﺍﻃﺌﻬﻢ ﻏﻴﺮ ﻣﻨﺤﺼﺮﺓ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻛﻮﻧﻬﻢ ﻻ ﻳﺤﺼﻰ ﻋﺪﺩﻫﻢ ﺷﺮﻃﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﺰﺩﻭﻱ ﻭﺗﺒﻌﻪ‬ ‫ﻗﻮﻣﺎ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺻﺎﺣﺐ »ﺍﻟﺘﻨﻘﻴﺢ« ﻭﺃﻗﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﻣﺴﺘﺪﻟﻴﻦ ﺑﺄﻥ ‬ ‫ﺃﻳﻀﺎ؛ ﻷﻥ ﺍﻟﺤﺠﺎﺝ‬ ‫ﻣﺤﺼﻮﺭﻳﻦ ﻣﻤﺎ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﻫﻮ ﻓﺎﺳﺪ ‬ ‫ﺃﻭ ﺃﻫﻞ ﺟ ﻤﻊ ﺇﺫﺍ ﺃﺧﺒﺮﻭﺍ ﻋﻦ ﻭﺍﻗﻌﺔ ﻣﻨﻌﺘﻬﻢ ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺞ ﻭﺍﻟﺼﻼﺓ ﻳﺤﺼﻞ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪264‬‬ ‫ﺍﻟﻌﻠﻢ ﺑﺨﺒﺮﻫﻢ ﻣﻊ ﻛﻮﻧﻬﻢ ﻣﺤﺼﻮﺭﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺇﺫﺍ ﺩﻟ‪‬ﺖ ﺣﺎﻝ ﺗﻤﻨﻊ ﻣﻦ‬ ‫ﺗﻮﺍﻃﺌﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ)‪.(١‬‬ ‫‪ ;< ٣٣٦‬ا‪ &!O‬ا"ا'&‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝﺃﻱ‪ :‬ﺍﻟﺬﻱ ﺍﺳﺘﻮﻓﻰ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺍﺗﺮ ‬ ‫ﺻﺎﺩﻕ‪ ،‬ﻷﻥ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺴﺘﻜﻤﻞ ﻟﻬﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺎ ﺃﻓﺎﺩ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﻳﻘﻄﻊ ﺑﺼﺪﻗﻪ‪.‬‬ ‫ﻭﺗﺘﻔﺮﻉ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﺼﺪﻗﻪ ﻣﺴﺎﺋﻞ ﻛﺜﻴﺮﺓ‪:‬‬ ‫‪‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﻭﺟﻮﺏ ﺍﻋﺘﻘﺎﺩﻩ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻪ ﻭﺍﻷﺧﺬ ﺑﻤﺪﻟﻮﻟﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫‬ ‫ﻣﺘﺄﻭﻻ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻉ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺗﻔﺴﻴﻖ ﻣﻦ ﺧﺎﻟﻔﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻛﻮﻥ ﺍﻟﻌﻠﻢ ﺑﻤﺪﻟﻮﻝ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺿﺮﻭﺭ ‪‬ﻳﺎ ﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺃﻛﺜﺮ‬ ‫ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻋﻦ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻭﺍﻟﻐﺰﺍﻟﻲ‬ ‫ﻭﺍﻟﺠﻮﻳﻨﻲ ﻭﻏﻴﺮﻫﻢ‪ :‬ﺑﻞ ﻫﻮ ﻧﻈﺮﻱ‪ ،‬ﻭﺗﻮﻗﻒ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻤﺮﺗﻀﻰ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻲ‬ ‫ﻛﻮﻧﻪ ﺿﺮﻭﺭ ‪‬ﻳﺎ ﺃﻡ ﻧﻈﺮ ‪‬ﻳﺎ ﻟﺘﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﻋﻨﺪﻩ)‪.(٢‬‬ ‫‪ ٣٣٧‬ا&ق ‪ A4‬ا‪ &!O‬ا‪@Q‬ر وا"ا'&‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺓ ﺩﻭﻥ ﺭﺗﺒﺔ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻳﻮﺟﺐ‬ ‫ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ﺑﺈﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻛﻮﻧﻪ ﺿﺮﻭﺭ ‪‬ﻳﺎ ﺃﻡ ﻧﻈﺮ ‪‬ﻳﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻠﻢ ﻳﺠﺘﻤﻊ ﻋﻠﻰ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺒﺪﺭ‬ ‫ﺍﻟﺸﻤﺎﺧﻲﻋﻔﺎ ﺍﷲ ﻋﻨﻪﺃﻥ ﺍﻟﻤﺴﺘﻔﻴﺾ ﺍﻟﻤﺘﻠﻘﻰ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻪ ﻛﺎﻟﻤﺘﻮﺍﺗﺮ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩/٢‬ ‪.٢١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢١/٢‬ ‪.٢٢‬‬ ‫‪265‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺑﻌﻀﺎ ﺫﻫﺐ ﺇﻟﻰ‬ ‫ﻭﺃﺭﺍﺩ ﺑﺎﻟﻤﺴﺘﻔﻴﺾ‪ :‬ﻫﻮ ﻣﺎ ﻋﺒ‪‬ﺮﻧﺎ ﻋﻨﻪ ﻫﺎﻫﻨﺎ ﺑﺎﻟﻤﺸﻬﻮﺭ‪ ،‬ﻓﺈﻥ ‬ ‫ﺃﻧﻪ ﻳﻔﻴﺪ ﻋﻠﻢ ﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺗﻮﻃﻴﻦ ﻭﺗﺴﻜﻴﻦ ﻳﺤﺼﻞ ﻟﻠﻨﻔﺲ ﻋﻠﻰ‬ ‫ﻣﺎ ﺃﺩﺭﻛﺘﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺪﺭﻙ ﻳﻘﻴ ﻨﺎ ﻛﺎﻟﺤﺎﺻﻞ ﺑﺨﺒﺮ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻓﺎﻃﻤﺌﻨﺎﻧﻬﺎ ﺯﻳﺎﺩﺓ‬ ‫ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻛﻤﺎﻟﻪ ﻛﻤﺎ ﻳﺤﺼﻞ ﻟﻠﻤﺘﻴﻘﻦ ﺑﻮﺟﻮﺩ ﻣﻜﺔ ﺑﻌﺪ ﻣﺎ ﻳﺸﺎﻫﺪﻫﺎ‪ ،‬ﻭﺇﻟﻴﻪ‬ ‫ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳﺔ ﻋﻦ ﺧﻠﻴﻠﻪ ‪﴾ 2 1 0 ﴿ : ‰‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٠ :‬ﻭﺇﻥ ﻛﺎﻥ ﻇﻨ ‪‬ﻴﺎ ﻛﺎﻟﺤﺎﺻﻞ ﺑﺎﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻓﺎﻃﻤﺌﻨﺎﻧﻬﺎ ﺭﺟﺤﺎﻥ‬ ‫ﺟﺎﻧﺐ ﺍﻟﻈﻦ ﺑﺤﻴﺚ ﻳﻜﺎﺩ ﻳﺪﺧﻞ ﻓﻲ ﺣﺪ ﺍﻟﻴﻘﻴﻦ)‪.(١‬‬ ‫‪ $%&' ٣٣٨‬ا‪@Q‬ر‬ ‫ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﺼﻒ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻭﻫﻮ ﻗﺮﻥ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺑﺸﺮﻁ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺷﺮﻁ ﺍﻟﺘﻮﺍﺗﺮ ﻫﻮ ﺃﻥ ﺗﺮﻭﻳﻪ‬ ‫ﺟﻤﺎﻋﺔ‪ ...‬ﺇﻟﺦ‪ ،‬ﻭﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺃﻭﻝ ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﻳﺼﺢ‬ ‫ﺗﻮﺍﻃﺆﻫﻢ ﻋﺎﺩﺓ‪ ،‬ﺛﻢ ﺍﺷﺘﻬﺮ ﺫﻟﻚ ﺍﻟﺨﺒﺮ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻘﺒﻠﻮﻩ‪،‬‬ ‫ﻭﺍﺳﺘﻤﺮ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻭﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺑﻌﻀﻬﻢ‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺑﺄﻧﻪ ﻣﺎ ﺯﺍﺩ ﻧﻘﻠﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻭﺗﻠ ‪‬ﻘﺘﻪ‬ ‫ﺑﺎﻟﻤﺴﺘﻔﻴﺾ‪ ،‬‬ ‫ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ)‪.(٢‬‬ ‫‪ ٣٣٩‬ا‪M‬د ‪ &!O‬اﻵ<د‬ ‫‬ ‫ﺍﺗﺼﺎﻻ ﻏﻴﺮ ﻛﺎﻣﻞ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ‬ ‫ﺇﺫﺍ ﺍﺗﺼﻞ ﺇﺳﻨﺎﺩ ﺍﻟﺨﺒﺮ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ﺇﻟﻰ ﺍﻟﻨﺒﻲ‬ ‫ﻟﻢ ﻳﺴﺘﻜﻤﻞ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ‪‬‬ ‫ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻓﻲ ﻧﻘﻞ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻓﻬﻮ ﺍﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ‪،‬‬ ‫ﻧﺴﺒﺔ ﻟﻪ ﺇﻟﻰ ﺁﺣﺎﺩ ﺍﻟﻨﻘﻠﺔ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣/٢‬ ‪.٢٤‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٥/٢‬ ‪.٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪266‬‬ ‫ﻭﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ ،‬ﺿﺮﺏ ﻧﻘﻠﺘﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻭﺍﺳﺘﻔﺎﺽ ﺑﻪ ﺍﻟﺨﺒﺮ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻓﺒﻌﺾ ﻗﺼﺮﻩ ﺇﻟﻰ ﺍﻟﻤﺴﻨﺪ ﻭﺑﻌﺾ ﺟﻌﻠﻪ‬ ‫ﻣﻦ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻧﻔﺴﻪ ﺣﻴﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﻣﺰﻳﺔ ﺍﺳﺘﻔﺎﺿﺔ ﻭﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﻧﻘﻠﺘﻪ‬ ‫ﺍﻟﺜﻘﺎﺕ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﻃﺮﻳﻖ ﺃﻭ ﻣﻦ ﻃﺮﻕ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻢ ﻳﺪﺧﻠﻪ ﻭﻫﻦ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻨﺪ ﻭﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺘﻦ‪ ،‬ﻭﻻ ﺫﻛﺮ ﻓﻴﻪ ﻣﺠﻬﻮﻝ ﻭﻻ ﺿﻌﻴﻒ ﻭﻻ‬ ‫ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﻓﺎﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﺴﻨﺪ ﻳﺠﺐ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﻻ ﻳﺠﺐ ﺑﻪ ﺍﻟﻌﻠﻢ)‪.(١‬‬ ‫‪ &!g ;< ٣٤٠‬اﻵ<د‬ ‫ﺣﻜﻢ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ﻛﻤﺎ ﺃﻓﺎﺩﻩ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﻻ‬ ‫ﺍﻻﻃﻤﺌﻨﺎﻧﻴﺔ ﺍﻟﺤﺎﺻﻠﺔ ﻟﻠﻨﻔﺲ ﻛﻤﺎ ﺃﻓﺎﺩﻩ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻟﻜﻦ ﻳﻔﻴﺪ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ‬ ‫ﺑﻪ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﺮﺍﻭﻱ ﻟﺤﺼﻮﻝ ﺍﻟﻈﻦ ﺑﺼﺪﻕ ﺧﺒﺮ‬ ‫ﺍﻟﻌﺪﻝ)‪.(٢‬‬ ‫‪ ٣٤١‬ا‪"g‬ﻼف ا@ء <ل ا‪<Ž H‬د‪ S%‬اﻵ<د‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻓﻤﻨﻌﻪ ﻗﻮﻡ ﻭﺟﻮﺯﻩ‬ ‫ﺁﺧﺮﻭﻥ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺠﻮﺯﻭﻥ ﻟﻪ‪ :‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺘﻌﺒﺪ ﺑﻪ ﻏﻴﺮ ﻭﺍﻗﻊ ﻭﺇﻥ‬ ‫ﺟﺎﺯ ‬ ‫ﻋﻘﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻮ ﺟﺎﺋﺰ ﻭﻭﺍﻗﻊ‪ .‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ‪ :‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻮﺟﺐ‬ ‫ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‬ ‫ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻢ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٤٢/١‬ ‪.١٤٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٦/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٦/٢‬‬ ‫‪267‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪N ٣٤٢‬از ا"! ‪ &!O‬اﻵ<د‬ ‫ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺛﺎﺑﺖ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ .‬ﺃﻣﺎ ﺛﺒﻮﺗﻪ ﺑﺎﻟﻌﻘﻞ‬ ‫ﻓﻬﻮ ﺃﻥ ﻣﻦ ﺃﺣﻀﺮ ﺇﻟﻴﻪ ﻃﻌﺎﻡ‪ ،‬ﻭﺃﺧﺒﺮﻩ ﻣﻦ ﻳﻐﻠﺐ ﻓﻲ ﻇﻨﻪ ﺻﺪﻗﻪ ﺃﻥ ﻓﻴﻪ‬ ‫ﻗﻄﻌﺎ‪،‬‬ ‫ﺳﻤﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻗﺪﻡ ﻋﻠﻴﻪ ﻣﻊ ﻏﻠﺒﺔ ﻇﻨﻪ ﺃﻧﻪ ﻣﺴﻤﻮﻡ ﺍﺳﺘﺤﻖ ﺍﻟﺬﻡ ‬ ‫‪‬‬ ‫ﻭﺫﻟﻚ ﻫﻮ ﻣﻌﻨﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺃﻣﺎ ﺛﺒﻮﺗﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﻞ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻋﻠﻢ ﻣﻦ‬ ‫ﺗﻮﺍﺗﺮ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺪ ﻳﺒﻌﺚ ﺍﻟﺴﻌﺎﺓ ﻭﺍﻟﻌﻤﺎﻝ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺕ‬ ‫ﺍﻟﻨﺎﺯﺣﺔ ﻟﻴﺮﻭﻭﺍ ﻋﻨﻪ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﻟﺰﻣﻬﻢ ﻗﺒﻮﻝ ﺃﺧﺒﺎﺭﻫﻢ‪.‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﺎﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻗﺪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﻋﻠﻰ‬ ‫‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ‪.‬‬ ‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻰ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻴﺤﻜﻤﻮﻥ ﺑﻪ؛‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﻓﻲ ﺍﻟﻤﺠﻮﺱ‪ ،‬ﻓﺈﻧﻬﻢ ﺗﺤﻴﺮﻭﺍ ﻓﻲ ﺣﻜﻤﻬﻢ ﺣﺘﻰ‬ ‫ٰ‬‫ﻛﺨﺒﺮ ﻋﺒﺪ‬ ‫ﻗﺎﻝ ﻋﻤﺮ‪ :‬ﻣﺎ ﺃﺩﺭﻱ ﻣﺎ ﺃﺻﻨﻊ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺠﻮﺱ؟ ﻭﻛﺜﺮ ﺳﺆﺍﻟﻪ ﻋﻦ ﺫﻟﻚ ﺣﺘﻰ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺳ ‪‬ﻨﻮﺍ ﺑﻬﻢ ﺳ ‪‬ﻨﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻏﻴﺮ‬ ‫ٰ‬‫ﺭﻭﻯ ﻋﺒﺪ‬ ‫ﺁﻛﻠﻲ ﺫﺑﺎﺋﺤﻬﻢ ﻭﻻ ﻧﺎﻛﺤﻲ ﻧﺴﺎﺋﻬﻢ«)‪.(١‬‬ ‫ﻭﻋﻤﻠﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺨﺒﺮ ﺃﺑﻲ ﺑﻜﺮ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺪﻓﻨﻮﻥ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﺍﻟﺬﻱ‬ ‫ﻳﻤﻮﺗﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﺤﻔﺮﻭﺍ ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﻣﻮﺿﻊ ﻓﺮﺍﺷﻪ)‪.(٢‬‬ ‫‪ ٣٤٣‬أد‪ .‬ا‪  A4‬از ا"! ‪ &!O‬اا< و‪@"Q>I‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻣﻦ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ﻭﻣﻦ ﺟﻮﺍﺯ ﺍﻷﺧﺬ ﺑﻪ‬ ‫ﺑﻮﺟﻮﻩ‪:‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺑﻤﻌﻨﺎﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺡ‪.١٦٤٦٥ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٦/٢‬ ‪.٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪268‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ç Æ Å Ä Ã Â Á ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪ ،[٣٦ :‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ ¹ ¸ ¶ µ ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١١٦ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪` _ ^ ] \ ﴿ :‬‬ ‫‪] ﴾ b a‬ﻳﻮﻧﺲ‪ ،[٣٦ :‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ«)‪.(١‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺇﻻ‬ ‫‪‬‬‫ﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻇﻨ‪‬ﺎ‪ ،‬ﻓﻮﺟﺐ ﺇﻃﺮﺍﺣﻪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻵﺣﺎﺩ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﺘﻀﺎﺩﺍﺕ‬ ‫ﻟﻮﻗﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻓﻲ ﺍﻵﺣﺎﺩﻳﺎﺕ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺇﻥ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻟﻬﺎ ﻏﺎﻳﺔ ﺗﻀﺒﻄﻬﺎ‪ ،‬ﻟﻴﺼﺢ‬ ‫ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺘﺄﺗﻰ ﺣﻤﻞ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻤﻨﻊ‬ ‫ﻣﻌﺎﺭﺿﺎ ﺑﺄﺻﻞ ﺁﺧﺮ‬ ‫‬‫ﻣﻦ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻘﺎﺋﺲ ﻋﻠﻰ ﺃﺻﻞ ﻳﺠﻮﺯ ﻛﻮﻥ ﺫﻟﻚ ﺍﻷﺻﻞ‬ ‫ﻟﻢ ﻳﺒﻠﻐﻪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺫﻡ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﺇﻧﻤﺎ ﻫﻲ ﻓﻴﻤﺎ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻴﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻘﻄﻌﻴﺔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ‪،‬‬ ‫ﺟﻤﻌﺎ ﺑﻴﻦ ﺍﻷﺩﻟﺔ‪.‬‬ ‫‬‫ﻭﻛﻼﻣﻨﺎ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻔﺮﻋﻴﺔ‬ ‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺄﻧﻪ ﻻ ﺗﻀﺎﺩ ﻓﻲ ﺫﻟﻚ؛ ﻷﻥ ﻣﻦ ﺻﻮﺏ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻬﺬﺍ ﻻ ﻳﻘﺪﺡ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﺎ ﺃﺩﺍﻩ‬ ‫ﺇﻟﻴﻪ ﻇﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ ﻋﻠﻴﻪ ﺍﻟﺨﺒﺮﺍﻥ ﻭﻟﻢ ﻳﻌﺮﻑ ﻧﺴﺦ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ‪ ،‬ﺭﺟﻊ ﺇﻟﻰ‬ ‫ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﺘﺮﺟﻴﺢ ﻓﻌﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻻﻃﺮﺍﺡ ﺃﻭ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ‪ ،‬ﺡ‪.٥٧١١ :‬‬ ‫‪269‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﺄﻧﻪ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﻋﺪﻡ ﺍﻧﻀﺒﺎﻁ ﺃﺻﻮﻝ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ؛ ﻷﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻵﺣﺎﺩﻳﺔ ﻣﺤﺼﻮﺭﺓ ﺑﺎﻟﺸﺮﺍﺋﻂ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﺤﺼﻮﺭﺓ‬ ‫ﺑﺎﻟﻌﺪﺩ ﻓﻤﺎ ﻟﻢ ﻳﺴﺘﻜﻤﻞ ﺷﺮﺍﺋﻄﻪ ﻓﻠﻴﺲ ﺑﻤﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﻭﺗﺠﻮﻳﺰ ﺍﻟﻤﻌﺎﺭﺽ ﻟﻸﺻﻞ‬ ‫ﻳﻤﻨﻌﻪ ﺑﺤﺚ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٣٤٤‬أد‪ .‬ا ‪ &!O !" A% 4‬اا<‬ ‫ﻣﻌﺎﻭﻫﻢ ﺃﻫﻞ‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‬ ‫ﺍﻟﺤﺪﻳﺚﺑﺄﻧﻪ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻧﻬﻴﻨﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺧﺒﺮ ﺍﻵﺣﺎﺩ‬ ‫ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ‬ ‫ﻣﻌﺎ؛ ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻣﺎ ﺟﺎﺯ ﻟﻨﺎ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‬ ‫ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻴﻪ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻻ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻴﻪ ﺍﻟﻌﻤﻞ ﻓﻘﻂ‪،‬‬ ‫ﻓﺈﻥ ﻣﺎ ﻛﺎﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻴﻪ ﺍﻟﻌﻤﻞ ﻓﻘﻂ ﻳﺠﻮﺯ ﺍﻷﺧﺬ ﻓﻴﻪ ﺑﻤﺎ ﻳﻔﻴﺪ ﺍﻟﻈﻦ‪.‬‬ ‫ﻭﺣﺎﺻﻞ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻓﻨﻬﻴﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻉ‬ ‫ﺍﻟﻈﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻏﻴﺮ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﺗﺎﺭﺓ ﺑﺎﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﻘﺎﻃﻊ ﻭﺃﺧﺮﻯ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ)‪.(٢‬‬ ‫‪ d h'&"%  ٣٤٥‬أن ‪ &!g‬اﻵ<د ‪ hN%‬ا وا‪H‬‬ ‫ﺇﻥ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻓﺮﻋﻮﺍ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ‪ :‬ﺑﺄﻥ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺍﻟﻌﻤﻞ ﻗﺎﻋﺪﺗﻴﻦ ﻋﻈﻴﻤﺘﻴﻦ ﻣﻦ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻓﺎﺭﻗﻬﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻴﻬﻤﺎ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩/٢‬ ‪.٣٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠/٢‬ ‪.٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪270‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﻟﻰ‪ :‬ﺃﻧﻬﻢ ﺃﺛﺒﺘﻮﺍ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﻏﻴﺮﻫﺎ‬ ‫ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺛﺒﻮﺕ ﻗﺎﻋﺪﺗﻬﻢ ﻫﺬﻩ؛ ﺑﺄﻥ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ‬ ‫ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ ﻟﻢ ﺗﻔﺼﻞ ﺑﻴﻦ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‪.‬‬ ‫ﻣﺼﺎﺩﻣﺎ ﻷﻗﻮﻯ‬ ‫‬‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﺩﻝ ﻋﻠﻰ ﻗﺒﻮﻟﻪ ﺑﺸﺮﻭﻁ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﻣﻊ ﺗﻜﺎﻣﻞ ﺷﺮﺍﺋﻄﻪ ﻳﺠﺐ ﻋﺮﺿﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ‪.‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﻫﻲ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﺘﻲ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻬﻢ ﻗﻀﻮﺍ ﺑﻮﺟﻮﺏ ﻗﺒﻮﻝ‬ ‫ﺍﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻠﻮﺍ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﺣﺘﻰ ﻓﻲ ﺍﻷﻣﻮﺭ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﺣﺠﺘﻬﻢ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬ ‫ﺍﻟﺘﻲ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﻣﻌﺎ ﻟﻢ‬ ‫ﻣﻮﺟﺒﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‬ ‫‬‫ﺍﻟﻔﺎﺳﺪﺓ‪ :‬ﺃﻧﻪ ﻟﻤﺎ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻳﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻭﻝ ﻣﻦ ﺑﻌﺾ ﻓﻲ ﺍﻟﻘﺒﻮﻝ ﻓﻮﺟﺐ ﻋﻠﻴﻨﺎ ﻗﺒﻮﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻣﻮﺟﺒﺎ ﺍﻟﻌﻠﻢ‬ ‫‬‫ﻭﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻣﻮﺟﺒﺎ ﻟﻠﻌﻤﻞ ﻓﻘﻂ ﻛﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ‪ ...‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ‬ ‫‬‫ﻭﺍﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺑﻌﻀﻬﺎ‬ ‫ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﻣﻨﻪ ﻟﻮﺟﺐ ﺃﻻ ﻧﺴﺎﻭﻱ ﺑﻴﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺤﺎﺻﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺑﻴﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺤﺎﺻﻞ ﻣﻦ ﺍﻵﺣﺎﺩ ﻓﻴﻠﺰﻡ ﺭﺩ ﺍﻷﺿﻌﻒ ﻟﻤﻌﺎﺭﺿﺘﻪ ﺍﻷﻗﻮﻯ)‪.(١‬‬ ‫‪‬‬ ‫‪ &!g .O ٣٤٦‬اﻵ<د ‪4‬س‬ ‫ﺇﺫﺍ ﻋﺎﺭﺽ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻔﻲ ﺗﻘﺪﻳﻢ ﺃﻳﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﺬﺍﻫﺐ ﺫﻛﺮ‬ ‫ﺍﻟﻤﺼﻨﻒ ﻣﻨﻬﺎ ﺛﻼﺛﺔ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﻣﻦ ﻗﻮﻣﻨﺎ‪ :‬ﺃﻧﻪ ﻳﻘﺪﻡ ﺍﻟﺨﺒﺮ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﺒﻄﻞ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١/٢‬ ‪.٣٣‬‬ ‫‪271‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ ﻟﻤﺎﻟﻚ ﻭﻏﻴﺮﻩ‪ :‬ﺃﻧﻪ ﻳﻘﺪﻡ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﻓﻼ ﻳﻘﺒﻞ ﺍﻟﺨﺒﺮ‬ ‫ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ﻷﺑﻲ ﺍﻟﺤﺴﻴﻦ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﺛﺎﺑﺘﺔ ﺑﻄﺮﻳﻖ‬ ‫ﻗﺎﻃﻊ ﻓﺎﻟﻘﻴﺎﺱ ﺃﻗﺪﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻞ ﻗﻄﻌ ‪‬ﻴﺎ ﻭﺍﻟﻌﻠﺔ ﻇﻨﻴﺔ ﻓﻤﻮﺿﻊ‬ ‫ﺍﺟﺘﻬﺎﺩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﺛﺎﺑﺘﺔ ﺑﻨﺺ ﺃﺭﺟﺢ ﻣﻦ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺨﺎﻟﻒ‬ ‫ﻟﻠﻘﻴﺎﺱ ﻓﺎﻟﻘﻴﺎﺱ ﺃﻗﺪﻡ ﺇﻥ ﻛﺎﻥ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﺍﻟﻔﺮﻉ ﻗﻄﻌ ‪‬ﻴﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺟﻮﺩﻫﺎ ﻓﻴﻪ‬ ‫ﻇﻨ ‪‬ﻴﺎ ﻓﺎﻟﻮﻗﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻼﻑ ﺫﻟﻚ ﻓﺎﻟﺨﺒﺮ ﺃﻗﺪﻡ)‪.(١‬‬ ‫‪ ٣٤٧‬ا‪ &!O H‬اا< ‪ 4‬ﱡ‬ ‫'  ا!ى‬ ‫ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﺗﻌﻠﻖ ﺑﺄﻣﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬ ‫ﻣﻌﻨﻰ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ‪‬‬ ‫ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻓﻴﺸﺘﻬﺮ ﺑﻴﻨﻬﻢ ﻓﻼ ﻳﺨﺘﺺ ﺑﻪ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻓﺬﻫﺐ‬ ‫‬‫ﺣﻜﻤﻪ‬ ‫ﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻓﻼ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﺇﺫﺍ ﻭﺭﺩ ﻓﻲ ﺃﻣﺮ ﻋ ‪‬ﻤ ‬ ‫ﺑﻪ ﺭﻭﺍﻳﺔ ﺍﻵﺣﺎﺩ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻠﻰ‬ ‫ﻣﻮﺟﺒﺎ ﻟﻠﻌﻤﻞ ﻓﻴﻤﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ‬ ‫‬‫ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ«‪ :‬ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﻭﺭﺩ‬ ‫ ﺃﻱ‪ :‬ﻓﻴﻤﺎ ﺗﻤﺲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ ﻓﻲ ﻋﻤﻮﻡ ﺍﻷﺣﻮﺍﻝﻻ ﻳﻘﺒﻞ ﻋﻨﺪ ﺍﻟﺸﻴﺦ‬ ‫ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‬ ‫ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﺎﻟﻤﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺨﻴﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻤﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤/٢‬ ‪.٣٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٣٥/١‬ ‪.٣٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪272‬‬ ‫‪ ٣٤٨‬ا‪ &!O H‬اا<  ا\ود‬ ‫ﻟﻴﺲ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﺤﺪ ﻛﻮﻧﻪ ﻏﻴﺮ ﺧﺒﺮ ﻭﺍﺣﺪ ﺑﻞ ﻳﻜﻔﻲ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻪ‪،‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻌﻤﻞ ﺑﻪ ﻓﻲ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺸﻬﻮﺭﺍ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫‬‫ﻻ ﻳﺜﺒﺖ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ ﺇﻻ ﺑﻤﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻭ ﻛﺎﻥ‬ ‫ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ :‬ﺫﻫﺐ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺇﻟﻴﻪ ﻣﺎﻝ‬ ‫ﺍﻟﻤﺼﻨﻒﺃﻱ‪ :‬ﺍﻟﺒﺰﺩﻭﻱ‪.‬‬ ‫ﻭﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺴﺎﻟﻤﻲ ﻫﻮ ﺭﺃﻱ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻀﺪ‪» :‬ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻓﻴﻤﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺪ‪ ،‬ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ ﻣﻘﺒﻮﻝ ﺧﻼﻓﺎ ﻟﻠﻜﺮﺧﻲ‪ ،‬ﻭﺍﻟﺒﺼﺮﻱ«)‪.(١‬‬ ‫‪ ٣٤٩‬رد <‪ S%‬اﻵ<د إذا ‪ H‬راو‪O %‬ﻼف روا‪"%‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﻄﻠﻌﺔ‪» :‬ﻓﺈﻥ ﻣﻦ ﺭﻭﻯ ﺭﻭﺍﻳ ﺔ ﺛﻢ ﻋﻤﻞ ﺑﺨﻼﻑ ﻣﺪﻟﻮﻟﻬﺎ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻭﺟﻤﻴﻌﻬﺎ ﻣ ﺨ ﻞ‬ ‫‬‫ﻣﻮﺟﺒﺎ ﻟﺘﻬﻤﺘﻪ‪ ،‬ﺇﻣﺎ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺇﻣﺎ ﻓﻲ ﺍﻟﻤﺴﺎﻫﻠﺔ ﻓﻲ ﺍﻟﻌﻤﻞ‪،‬‬ ‫‬ ‫ﺑﻘﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﺇﻥ ﻟﻢ ﻧﺤﻜﻢ ﺑﺴﻘﻮﻁ ﻋﺪﺍﻟﺘﻪ ﺣﺴﻦ ﻇﻦ ﺑﻪ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻰ ﻧﺎﺳﺦ ﻟﻬﺎ«‪.‬‬ ‫ﻭﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺄﺧﺬ ﺑﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻳﺘﺮﻙ ﻋﻤﻠﻪ ﻭﻟﺬﺍ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﻌﺒﺮﺓ ﺑﻤﺎ‬ ‫ﺭﻭﺍﻩ ﻻ ﺑﻤﺎ ﺭﺁﻩ)‪.(٢‬‬ ‫‪&„ ٣٥٠‬وط ‪C‬ة !ل ‪ &!g‬اﻵ<د‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺑﻌﻀﻬﻢ ﺍﺷﺘﺮﻁ ﻓﻲ ﻗﺒﻮﻝ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﺗﻌﻢ‬ ‫ﺑﻪ ﺍﻟﺒﻠﻮﻯ‪ ،‬ﻷﻥ ﻣﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﺗﺘﻮﻓﺮ ﺍﻟﺪﻭﺍﻋﻲ ﺇﻟﻰ ﻧﻘﻠﻪ‪ ،‬ﻓﻴﺴﺘﻠﺰﻡ ﻛﺜﺮﺓ‬ ‫ﺍﻟﻨﺎﻗﻠﻴﻦ‪ ،‬ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻡ ﻓﻲ ﻓﺮﻭﻋﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ)ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٣٧/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ)ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٣٧/١‬‬ ‫‪273‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻃﻪ ﻭﺟﻬﺎﻥ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻟﻢ ﻳﻔﺼﻞ ﺩﻟﻴﻞ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺑﻴﻦ‬ ‫ﻣﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻭﺑﻴﻦ ﻣﺎ ﺗﺨﺺ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻳﺠﺐ ﺑﻴﺎﻥ ﻣﺎ ﻋﻠﻴﻨﺎ ﻓﻴﻪ ﺗﻜﻠﻴﻒ ﺳﻮﺍﺀ ﻋﻤﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﺃﻡ‬ ‫ﻟﻢ ﺗﻌﻢ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻓﻴﻠﺰﻣﻬﻢ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﺟﻮﺏ ﺍﺷﺘﻬﺎﺭ ﻣﺎ ﻟﻢ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻷﺑﻲ ﻋﻠﻲ ﺍﻟﺠﺒﺎﺋﻲ‪ :‬ﺍﺷﺘﺮﻁ ﻓﻲ ﻗﺒﻮﻝ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﺃﻥ ﺗﺘﻌﺪﺩ‬ ‫ﺭﻭﺍﻳﺘﻪ ﺑﺘﻌﺪﺩ ﺍﻟﻨﻘﻠﺔ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﻘﺒﻞ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺣﺘﻰ ﻳﺮﻭﻳﻪ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻳﺮﻭﻱ ﻋﻦ ﻋﺪﻟﻴﻦ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪.‬‬ ‫‬‫ﻋﺪﻻﻥ‬ ‫ﻓﺠﻌﻞ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻛﺎﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻜﻤﺎ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻮﺍﺣﺪ ﻭﻻ‬ ‫ﻳﻌﻤﻞ ﺑﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﺭﻭﺍﻳﺘﻪ‪.‬‬ ‫‬ ‫ﻭﻋﻤﻼ‬‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺃﻃﺒﻘﻮﺍ ‬ ‫ﻗﻮﻻ‬ ‫ﻋﻠﻰ ﻗﺒﻮﻝ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻜﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻋﻠﻰ ﻗﺒﻮﻟﻪ ﻣﻦ ﻏﻴﺮ ﺷﺮﻁ ﻟﺘﻌﺪﺩ ﺍﻟﺮﻭﺍﺓ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻷﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ ﻭﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻓﻲ ﻗﺪﻳﻢ‬ ‫ﻗﻮﻟﻴﻪ ﺛﻢ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺭﺟﻊ ﻋﻨﻪ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻓﻲ ﻗﺒﻮﻝ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺃﻣﺎ ﺍﻟﺤﺪﻭﺩ ﻓﻼ ﻳﻘﺒﻞ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺤﺪﻭﺩ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﺗﺠﻮﻳﺰ‬ ‫ﺍﻟﻜﺬﺏ ﻓﻲ ﺍﻵﺣﺎﺩ ﺷﺒﻬﺔ‪.‬‬ ‫ﻭﺭﺩ ﺑﺄﻥ ﻛﻮﻧﻪ ﺁﺣﺎﺩ ‪‬ﻳﺎ ﻟﻴﺲ ﺑﺸﺒﻬﺔ ﻛﺎﻟﺸﻬﺎﺩﺓ‪ ،‬ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻳﺜﺒﺖ ﺑﻬﺎ ﻛﻮﻥ‬ ‫ﺍﻟﺤﺪ ﻣﺴﺘﺤ ‪‬ﻘﺎ ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﺨﺒﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺮﺩ‪ :‬ﺃﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻟﻴﻦ ﻣﺤﺘﻤﻠﺔ‬ ‫ﻟﻠﻜﺬﺏ ﻛﺎﺣﺘﻤﺎﻝ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﻟﻨﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﺑﺸﻬﺎﺩﺗﻬﻤﺎ ﻣﻊ‬ ‫ﺩﺭﺋﻬﺎ ﺑﺎﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻟﻢ ﻳﺆﺛﺮ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻜﺬﺏ ﻓﻴﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻗﺪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪274‬‬ ‫ﺷﺮﻉ ﻟﻨﺎ ﺍﻷﺧﺬ ﺑﻪ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﺎﺣﺘﻤﺎﻝ ﺍﻟﻜﺬﺏ ﻓﻴﻪ ﻟﻴﺲ ﺑﺸﺒﻬﺔ ﺗﺪﺭﺃ‬ ‫ﺑﻬﺎ ﺍﻟﺤﺪﻭﺩ)‪.(١‬‬ ‫‪N ٣٥١‬از ‪ H‬ا\‪ dI S%‬و ‪4‬ن <‪s‬ف ‪7‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﻧﻘﻞ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫‬‫ﻳﺠﻮﺯ ﻟﻤﻦ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻤﻌﻨﻰ ﺩﻭﻥ ﻟﻔﻈﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺑﻞ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﺃﻥ ﻳﻨﻘﻞ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻠﻔﻆ ﻭﺍﻟﻤﻌﻨﻰ ﺣﺘﻰ ﻳﺆﺩﻳﻪ ﻛﻤﺎ ﺳﻤﻌﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺠﻮﺯ ﺣﺬﻑ‬ ‫ﻗﻴﺪﺍ‬ ‫ﺑﻌﺾ ﺍﻟﺤﺪﻳﺚ ﻣﻊ ﺭﻭﺍﻳﺔ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻤﺤﺬﻭﻑ ‬ ‫ﻟﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻛﺎﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺒﺪﻝ‪ ،‬ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ ،‬ﺍﻟﻤﺘﺼﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﺎﻟﺸﺮﻁ ﻧﺤﻮ‪ :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﺇﻥ ﺑﻠﻐﺖ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﺷﺎﺓ‪،‬‬ ‫ﻭﺍﻟﺒﺪﻝ ﻧﺤﻮ‪ :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﻣﻨﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ‪ :‬ﻓﻲ ﺍﻟﺴﺎﺋﻤﺔ‬ ‫ﺍﻟﻐﻨﻢ ﺯﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ :‬ﻓﻲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ ﻧﺤﻮ ﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﺜﻤﺮﺓ ﺣﺘﻰ ﺗﺰﻫﻲ«)‪ ،(٢‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻧﺤﻮ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﺒﺮ‬ ‫ﻣﺨﻞ ﺑﺎﻟﻤﻌﻨﻰ‪ ،‬ﻓﻼ‬ ‫‬‫ﺑﺎﻟﺒﺮ ﺇﻻ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ«)‪ ،(٣‬ﻷﻥ ﺣﺬﻑ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬ ‫ﻳﺠﻮﺯ ﺣﺬﻓﻬﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﺗﺠﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻗﺪ ﺣﺮﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﻏﻴﺮﻩ ﮊ ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻜﺬﺏ‬ ‫ﻛﺬﺏ ‬ ‫ﻋﻠﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧/٢‬ ‪.٤٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ« ﺡ‪ ،(٥٥٨) :‬ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺑﺎﻉ ﺍﻟﺜﻤﺎﺭ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ ﺛﻢ ﺃﺻﺎﺑﺘﻪ ﻋﺎﻫﺔ ﻓﻬﻮ ﻣﻦ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﺡ‪.٢١٩٩ :‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ« ﺡ‪ ،(٥٧٧) :‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺮﺑﺎ‪ ،‬ﺡ‪.١٥٨٧ :‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣/٢‬ ‪.٤٤‬‬ ‫‪275‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ H ٣٥٢‬ا\‪ dI S%‬دون ‪I4 e‬‬ ‫ﻭﻓﻲ ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻤﻌﻨﻰ ﺩﻭﻥ ﻟﻔﻈﻪ ﺑﻌﻴﻨﻪ ﻣﺬﺍﻫﺐ ﻛﺜﻴﺮﺓ‪ ،‬ﻧﻘﺘﺼﺮ ﻣﻨﻬﺎ‬ ‫ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻭﻫﻤﺎ‪ :‬ﺟﻮﺍﺯ ﺫﻟﻚ ﻟﻤﻦ ﻛﺎﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻷﻟﻔﺎﻅ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﺪﻡ ﺟﻮﺍﺯﻩ‬ ‫ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﺫﻫﺐ ﺇﻟﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭ ﻧﺴﺐ ﺇﻟﻰ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‬ ‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ﻭﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺃﻫﻞ ﻋﻤﺎﻥ‪.‬‬ ‫ﻭﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻤﻨﻊ ﻣﻄﻠﻘﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺛﻌﻠﺐ ﻭﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﺣﺎﺩﻳﺜﻪ ﮊ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺨﻼﻑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ‬ ‫ﺗﺄﺩﻳﺔ ﺍﻟﻤﻌﻨﻰ ﻓﻘﻂ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﻌﺒﺪ ﻋﻠﻴﻨﺎ ﻓﻲ ﺗﻼﻭﺓ ﻟﻔﻆ ‪‬‬ ‫ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ ﺑﻴﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺫﻟﻚ ﻓﻴﺠﻮﺯ ﻟﻨﺎ ﺣﻴﻨﺌﺬ ﺃﻥ ﻧﺆﺩﻱ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﻐﻴﺮ ﺃﻟﻔﺎﻇﻬﺎ‪ ،‬ﻟﻜﻦ ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻊ ﺍﻟﻀﺒﻂ‬ ‫ﺍﻟﺬﻱ ﻓﻬﻤﻨﺎﻩ ﻣﻦ ﺃﻟﻔﺎﻅ ‪‬‬ ‫ﻟﻤﻌﺎﻧﻴﻬﺎ ﺑﺤﻴﺚ ﻻ ﻳﺨﺸﻰ ﺃﻥ ﻳﺤﺼﻞ ﻓﻲ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻬﺎ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ﻓﻲ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺣﻔﻆ ﺃﻟﻔﺎﻇﻬﺎ ﻟﻴﺲ ﺑﻤﻘﺼﻮﺩ‬ ‫ﺍﻟﻤﻌﻨﻰ؛ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺇﻳﺮﺍﺩ ‪‬‬ ‫ﺑﺨﻼﻑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻣﻦ ﺫﻟﻚ ﺑﻮﺟﻮﻩ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻗﻮﻟﻪ ﮊ ‪» :‬ﺭﺣﻢ ﺍﷲﺃﻭ ﻧﻀﺮ ﺍﷲﺃﻣﺮﺃ ﺳﻤﻊ ﻣﻘﺎﻟﺘﻲ ﻓﻮﻋﺎﻫﺎ ﻭﺃﺩﺍﻫﺎ‬ ‫ﻛﻤﺎ ﺳﻤﻌﻬﺎ‪ ،‬ﻭﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ«)‪.(١‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﺩﻋﺎ ﻟﻪ‪ ،‬ﻷﻥ ﻧﻘﻠﻪ ﺑﻠﻔﻈﻪ ﻫﻮ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺩﻻﻟﺔ‬ ‫ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻐﻴﺮ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﻻ ﻓﻘﻪ ﻟﻪ‪ ،‬ﻭﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ‬ ‫ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ‪ ،‬ﺡ‪.٣٠٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪276‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪h g f e d c b ﴿ :‬‬ ‫‪] ﴾ j i‬ﺍﻷﺣﺰﺍﺏ‪ [٣٤ :‬ﻭﺍﻵﻳﺎﺕ ﻫﻲ‪ :‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﻫﻲ‪:‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻜﻤﺎ ﻳﺠﺐ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻔﻈﻪ ﻛﺬﻟﻚ ﻳﺠﺐ ﺫﻛﺮ ‪‬‬ ‫‪‬‬ ‫ﺑﻠﻔﻈﻬﺎ ﻟﻬﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﺠﻤﻴﻊ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻥ ﺳﻠﻢ ﺫﻟﻚ ﻓﺎﻟﻤﺮﺍﺩ ﺑﺎﻟﺬﻛﺮ ﺍﻟﺘﺬﻛﺮ ﻟﻤﺪﻟﻮﻻﺕ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻟﻴﻌﻠﻤﻦ ﻣﺎ ﻋﺮﻓﻨﻪ ﻣﻦ ﻣﻌﻨﺎﻩ ﻭﺗﺨﺸﻊ ﻗﻠﻮﺑﻬﻦ ﻟﺘﺬﻛﺮﻩ‪ ،‬ﻻ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﻨﻄﻖ‬ ‫‪‬‬ ‫ﺑﻠﻔﻈﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻭﺍﺿﺢ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﻳﺘﻀﻤﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﻮﺟﺐ ﺃﺩﺍﺅﻩ ﺑﻠﻔﻈﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻟﻤﺎ ﺗﻀﻤﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺟﺐ ﺃﺩﺍﺅﻩ ﺑﻠﻔﻈﻪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﻟﺰﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﺪﻟﻴﻞ ﺧﺎﺹ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺗﻼﻭﺓ ﻟﻔﻈﻪ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻬﻢ ﺗﺎﻟﻴﻪ ﺍﻟﻤﻌﻨﻰ ﺑﺨﻼﻑ ‪‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻓﻲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻋﺒﺎﺩﺍﺕ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﻧﻘﻠﻬﺎ ﺑﺄﻟﻔﺎﻇﻬﺎ‬ ‫ﻛﺎﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺤﻴﺎﺕ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺑﺬﻟﻚ ﺃﻥ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ﻣﻌﺘﺒﺮ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺳﻠﺦ ﺍﻟﻤﻌﻨﻰ ﻣﻨﻪ‪.‬‬ ‫ﻧﻘﻠﻪ ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺫﻟﻚ ﺇﻧﻤﺎ ﻭﻗﻊ ﻓﻲ ﺃﻟﻔﺎﻅ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻓﻼ ﻳﺤﻤﻞ ﻏﻴﺮﻫﺎ ﻋﻠﻴﻬﺎ‬ ‫ﻟﺜﺒﻮﺕ ﺍﻟﺨﺼﻮﺻﻴﺔ ﻟﻬﺎ ﺩﻭﻥ ﻏﻴﺮﻫﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻤﻨﻘﻮﻟﺔ ﻓﻴﻬﺎ)‪.(١‬‬ ‫‪N ٣٥٣‬از <‪s‬ف ‪ t‬ا‪ J &!O‬ذ]& ا!>‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺤﺬﻭﻑ ﻟﻴﺲ ﺑﻘﻴﺪ ﻟﻠﻤﺬﻛﻮﺭ ﻛﺎﻟﺸﺮﻁ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‬ ‫ﻭﻧﺤﻮﻫﺎ‪ ،‬ﺃﺟﺎﺯﻩ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﻣﻨﻌﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺑﻤﺎ ﺍﺣﺘﺞ ﺑﻪ ﻣﻦ ﺃﻭﺟﺐ ﺗﺄﺩﻳﺔ ﺍﻟﺤﺪﻳﺚ ﺑﻠﻔﻈﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥/٢‬ ‪.٤٧‬‬ ‫‪277‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﺬﻑ ﻏﻴﺮ ﺍﻟﻐﺎﻳﺔ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺣﺬﻓﻪ ﺍﺳﺘﻬﺎﻧﺔ ﺑﺬﻛﺮﻫﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺤﺬﻭﻑ ﻣﻤﺎ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ ‬ ‫ﻣﺆﻛﺪﺍ ﻛﺄﺣﺪ‬ ‫‬‫ﻻ ﻳﻔﻴﺪ ﻓﺎﺋﺪﺓ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻟﻔﻆ ﺑﻪ‪ ،‬ﻧﺤﻮ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻠﻔﻈﻴﻦ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﺑﺎﻃﻞ؛ ﻷﻥ ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺎﻟﻤﺤﺎﻓﻈﺔ‬ ‫ﻋﻠﻰ ﺃﻟﻔﺎﻇﻪ ﮊ ﺗﻮﻫﻢ ﺍﻟﺘﻬﺎﻭﻥ ﺑﺄﻣﺮﻩ ﻭﺫﻟﻚ ﻣﺴﻘﻂ ﻟﻠﻌﺪﺍﻟﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻛﻔﺮﺍ‪.‬‬ ‫‬ ‫ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﻣﻦ ﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺇﻧﻤﺎ ﺃﺟﺎﺯﻭﻩ ﻣﻊ ﻏﻴﺮ‬ ‫ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺄﻟﻔﺎﻇﻪ ﮊ ﻭﻓﻲ ﻏﻴﺮ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﺇﻻ ﺑﻪ)‪.(١‬‬ ‫‪!> ٣٥٤‬ل ا ‪%‬دة  ا‪ &!O‬إذا ا&د @ أ< ا&واة‬ ‫ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﻬﺎ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻘﻴﻞ ﺑﻘﺒﻮﻟﻬﺎ ﻣﻄﻠﻘﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ‬ ‫ﺛﻘﺔ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺠﻤﻬﻮﺭ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪﻡ ﻗﺒﻮﻟﻬﺎ ﻣﻄﻠﻘﺎ ﻭﻧﺴﺐ ﺇﻟﻰ‬ ‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺇﻥ ﻛﺎﻥ ﻏﻴﺮﻩ ﻻ ﻳﻐﻔﻞ ﻣﺜﻠﻬﻢ ﻋﻦ ﻣﺜﻠﻬﺎ ﻋﺎﺩﺓ ﻟﻢ ﺗﻘﺒﻞ‪،‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻣﻔﻬﻮﻡ ﻛﻼﻣﻪ ﺃﻥ ﺫﻟﻚ ﻣﻮﺿﻊ ﺍﺗﻔﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺫﻟﻚ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻻ ﺷﺎﻏﻞ ﻟﻬﻢ ﻋﻦ‬ ‫‬‫ﺣﺘﻤﺎ ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﺠﻠﺲ ﺍﻟﺴﻤﺎﻉ ﻣﻨﻬﻢ‬ ‫ﻻ ﻳﻜﻔﻲ ‬ ‫ﺍﺳﺘﻤﺎﻋﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﺎﺯ ﻓﻲ ﻣﺜﻠﻬﻢ ﺃﻥ ﻳﻐﻔﻠﻮﺍ ﻋﻦ ﻣﺜﻠﻬﺎ ﻭﺇﻥ ﺣﻀﺮﻭﺍ‪ ،‬ﺃﻭ ﻟﻢ‬ ‫ﻳﻨﻘﻞ ﻛﻮﻥ ﻣﺠﻠﺴﻬﻢ ﻭﺍﺣﺪ ﻓﻬﻮ ﻣﻮﺿﻮﻉ ﺍﻟﺨﻼﻑ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﻗﺒﻮﻟﻬﺎ ﻣﺎ ﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ ﻏﻔﻠﺔ ﺍﻟﺮﺍﻭﻱ‪ :‬ﻫﻲ ﺃﻥ‬ ‫ﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪﻝ ﻳﺠﺐ ﻗﺒﻮﻝ ﺧﺒﺮﻩ ﻟﻌﺪﺍﻟﺘﻪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻊ ﺍﻟﻤﺰﻳﺪ ﻋﻠﻴﻪ ﺑﻤﻨﺰﻟﺔ ﺧﺒﺮﻳﻦ‪ ،‬ﻭﻟﻮ ﺭﻭﻯ‬ ‫ﻭﺟﺐ ﻗﺒﻮﻝ ﺯﻳﺎﺩﺗﻪ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٧/٢‬ ‪.٤٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪278‬‬ ‫ﻭﺍﺣﺪ ﺧﺒﺮﻳﻦ ﻭﺭﻭﻯ ﻏﻴﺮﻩ ﺃﺣﺪﻫﻤﺎ ﻗﺒﻠﺖ ﺭﻭﺍﻳﺔ ﺍﻟﺨﺒﺮﻳﻦ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻛﺬﻟﻚ ﻫﺬﺍ‪،‬‬ ‫ﻭﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻳﺘﻌﻠﻖ ﺑﻬﺎ ﺣﻜﻢ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺍﻟﺜﻘﺔ ﻛﺎﻟﺨﺒﺮ ﺍﻟﻤﺒﺘﺪﺃ)‪.(١‬‬ ‫‪&„ ٣٥٥‬وط ا&اوي ا‪s‬ي '!‪ H‬روا‪"%‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻎ ﺍﻟﺤﻠﻢ‪ ،‬ﻓﻼ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺔ ﺍﻟﺼﺒﻲ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻗﻴﻞ ﺑﻘﺒﻮﻝ‬ ‫ﻣﻤﻴﺰﺍ ﺿﺎﺑﻄ ﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ ﻻ ﺗﻘﺒﻞ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﺇﺛﻢ‬ ‫‬‫ﺭﻭﺍﻳﺘﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻜﺬﺏ ﻓﻼ ﻳﺆﻣﻦ ﻣﻨﻪ ﺃﻥ ﻳﺠﺘﺮﺉ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻔﻴﺪ ﺫﻟﻚ ﺍﻟﺸﻚ ﻓﻲ ﺻﺪﻗﻪ‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻌﺪﺍﻟﺔ ﺷﺮﻁ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺍﻟﺼﺒﻲ ﻏﻴﺮ ﻣﺘﺤﻘﻘﺔ‪ ،‬ﺃﻣﺎ‬ ‫‬ ‫ﺇﺫﺍ ﺗﺤﻤﻠﻬﺎ ﻭﻫﻮ ﺻﺒﻲ ﺛﻢ ﺃﺩﺍﻫﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻓﻔﻲ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺘﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻧﺴﺐ‬ ‫ﺍﻟﻘﻮﻝ ﺑﻘﺒﻮﻟﻬﺎ ﺇﻟﻰ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺘﻪ ﻭﺷﻬﺎﺩﺗﻪ ﻭﻟﻮ ﺗﺤﻤﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺿﺎﺑﻄ ﺎ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻋﺎﻗﻼ‪ ،‬ﻓﻼ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﻌﺘﻮﻩ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺿﺎﺑﻄ ﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻀﺒﻂ ﻫﺎﻫﻨﺎ‪ :‬ﺇﺗﻘﺎﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺣﻔﻈﻪ ﺣﺘﻰ ﻳﺆﺩﻳﻪ ﻛﻤﺎ ﺳﻤﻌﻪ‪.‬‬ ‫‬ ‫ﻣﺘﺼﻔﺎ ﺑﺼﻔﺎﺕ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻹﻗﺮﺍﺭ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ‬ ‫ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻤﺎ ﺟﺎﺀ ﺑﻪ ﻣﺤﻤﺪ ﮊ ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﺫﺍ ﻣﺮﻭﺀﺓ ﺗﺤﻔﻈﻪ ﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﻬﻠﻜﻪ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﺸﻴﻨﻪ ﻋﻨﺪ ﺫﻭﻱ ﺍﻟﻤﺮﻭﺀﺍﺕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻋﻨﺪﻫﻢ‬ ‫ﻣﻌﺮﻭﻓﺔ ﺑﺎﻟﻌﺪﺍﻟﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٨/٢‬ ‪.٤٩‬‬ ‫‪279‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻋﻤﻞ ﺑﺨﻼﻑ ﻣﺎ ﺭﻭﻯ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺭﻭﻯ‬ ‫ﻣﻮﺟﺒﺎ ﻟﺘﻬﻤﺘﻪ‪.‬‬ ‫‬‫ﺭﻭﺍﻳﺔ ﺛﻢ ﻋﻤﻞ ﺑﺨﻼﻑ ﻣﺪﻟﻮﻟﻬﺎ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﺘﺮﻙ ﺍﻷﺧﺬ ﺑﺮﻭﺍﻳﺘﻪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﺗﺮﻙ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻟﻸﺧﺬ ﺑﺮﻭﺍﻳﺘﻪ ﻣﻊ ﺳﻤﺎﻋﻬﻢ ﻣﻨﻪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻄﻌﻦ ﻓﻲ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺃﻭ ﻟﻄﻌﻦ‬ ‫ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻥ ﻳﺘﺄﻭﻝ ﺍﻟﺮﻭﺍﻳﺔ ﺭﺍﻭﻳﻬﺎ‪ ،‬ﻓﺈﻥ ﺗﺄﻭﻟﻬﺎ ﻭﻗﻒ ﻋﻦ ﻗﺒﻮﻟﻬﺎ ﻭﻋﻦ‬ ‫ﺭﺩﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻨﻪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﺸﻲﺀ ﻓﻲ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬ ‫ﻣﺪﻟﺴﺎ ﻓﻲ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺘﺪﻟﻴﺲ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ‬ ‫ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺔ ﻣﻠﺒﺲ‪ ،‬ﻓﻜﺬﺍ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺪﻟﺲ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻥ ﻻ ﻳﻜﺬﺏ ﺍﻟﺮﺍﻭﻱ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ‬ ‫ﺃﺣﺪﺍ‪،‬‬‫ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻣﺜﻼﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎ ﺭﻭﻳﺖ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻻ ﺣﺪﺛﺖ ﺑﻬﺎ ‬ ‫ﻣﺜﻼ ﻟﺤﺼﻮﻝ ﺍﻟﺸﻚ ﻓﻴﻬﺎ)‪.(١‬‬‫ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ ﻻ ﺗﻘﺒﻞﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ‬ ‫ﻋﺪﻻ‬ ‫‪!> ٣٥٦‬ل روا‪ .%‬ا;& ا"‪m‬ول‬ ‫ﻳﻘﺒﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺭﻭﺍﻳﺔ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻤﺘﺄﻭﻝ ﻭﺍﻟﻔﺎﺳﻖ ﺍﻟﻤﺘﺄﻭﻝ ﻭﺧﺎﻟﻔﻪ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﺑﻦ ﺑﺮﻛﺔ ﺑﻞ ﺧﺎﻟﻒ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺬﻫﺐ ﻋﻠﻰ ﺃﺣﺪ ﻧﻘﻠﻲ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ :‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻋﻨﺪﻱ ﻇﺎﻫﺮﺃﻱ‪ :‬ﺍﻟﻤﺒﺘﺪﻉ ﺍﻟﻜﺎﻓﺮ‬ ‫ﻣﺒﺎﺣﺎﻭﺇﻥ ﻧﺺ ﺍﺑﻦ ﺑﺮﻛﺔ ﻋﻠﻰ ﺭﺩ ﺧﺒﺮ ﺍﻟﻔﺎﺳﻖ‬ ‫ﻭﺍﻟﻔﺎﺳﻖ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﺍﻟﻜﺬﺏ ‬ ‫ﺍﻟﻤﺘﺄﻭﻝ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺒﺪﺭ‪ :‬ﻭﻣﺬﻫﺒﻨﺎ ﺭﺩ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺪﺭ ﻓﻲ ﻣﻮﺿﻊ‬ ‫ﺁﺧﺮ‪ :‬ﻟﻢ ﺃﺣﻔﻆ ﻓﻴﻬﺎ ﺧﻼﻓﺎ ﻳﻌﻨﻲ ﻓﻲ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺒﺘﺪﻉ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٥١/٢‬ ‪.٥٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٤٠/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪280‬‬ ‫‪ . ٣٥٧‬ال و<; ا"‪ H%‬وا" &‪†%‬‬ ‫ﺮﻑ ﺍﻟﻌﺪﻝ‪ :‬ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺃﻭﺍﻣﺮ ﺭﺑﻪ‪،‬‬ ‫ﻋ ‪‬‬ ‫ﻭﻳﺘﺠﻨﺐ ﺟﻤﻴﻊ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺍﻟﺘﻲ ﻧﻬﺎﻩ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔﺃﻋﻨﻲ‬ ‫ﻭﻣﺠﺘﻨﺒﺎ ﻟﻠﻤﺤﺮﻣﺎﺕﺳ ‪‬ﻤﻲ ‬ ‫ﻋﺪﻻ ﻭﺗﻘ ‪‬ﻴﺎ‪ ،‬ﻭﻭﺟﺐ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺘﻪ‬‫‬‫ﻣﺆﺩﻳﺎ ﻟﻠﻮﺍﺟﺒﺎﺕ‬ ‫‬ ‫ﻭﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﻓﻮﻕ ﺩﺭﺟﺔ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻓﻮﻕ ﺍﻟﻮﺍﺟﺒﺎﺕ‬ ‫ﻣﺎ ﺃﻣﻜﻨﻪ ﻣﻦ ﻓﻌﻞ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ‪ ،‬ﻭﻳﺘﺮﻙ ﻓﻮﻕ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﺎ ﻻ ﺑﺄﺱ ﺑﻪ ﻣﺨﺎﻓﺔ‬ ‫ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻓﻴﻪ ﺑﺄﺱ‪ ،‬ﻭﺃﻋﻠﻰ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﺼﻼﺡ ﺩﺭﺟﺔ ﺍﻟﺼﺪﻳﻘﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ‬ ‫ﻳﺴﺎﺭﻉ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﻓﻌﻞ ﺟﻤﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﺣﺴﺐ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﺗﺮﻙ ﻓﻮﻕ ﺍﻟﻤﺤﺮﻣﺎﺕ‬ ‫ﻣﺎ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻻ ﻟﻤﺨﺎﻓﺔ ﺷﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﺪﺭﺟﺘﺎﻥ ﺯﻳﺎﺩﺓ ﻓﻀﻞ‬ ‫ﻟﺼﺎﺣﺒﻬﻤﺎ)‪.(١‬‬ ‫ٴ‬ ‫‪  o‬ا"‪ H%‬وا" &‪†%‬‬‫‪%  ٣٥٨‬‬ ‫ﻳﺠﺰﺉ ﻓﻲ ﻧﻘﻞ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ﻗﻮﻝ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻤﻠﻚ‬ ‫ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻡ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺠﺮﻳﺢ ‬ ‫ﻭﺍﻟﺒﺎﻗﻼﻧﻲ ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ‪ :‬ﻻ ﻳﺜﺒﺖ ﺑﺨﺒﺮ ﻭﺍﺣﺪ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺮﻭﺍﻳﺔ؛ ﻷﻥ‬ ‫ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺠﺮﺡ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻤﻌﺪﻝ ﻭﺍﻟﻤﺠﺮﻭﺡ‪ ،‬ﻓﺎﻋﺘﺒﺮ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺘﺠﺮﻳﺢ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫‬ ‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻧﻪ ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﺷﻬﺎﺩﺓ‪ ،‬ﺑﻞ ﺧﺒﺮ‪ ،‬ﻭﻻ ﻭﺟﻪ ﻟﻠﺤﻜﻢ ﻋﻠﻴﻬﻤﺎ‬ ‫ﺑﺄﻧﻬﻤﺎ ﺷﻬﺎﺩﺓ ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺃﺧﺒﺮ ﻋﻦ ﺷﺨﺺ ﺑﻜﺬﺍ ﻟﻪ ﺣﻜﻢ‬ ‫ﺍﻟﺸﺎﻫﺪ ﺇﺫ ﺍﻟﻤﻄﻠﻮﺏ ﺍﻟﻈﻦ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٦١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٦٢/٢‬‬ ‫‪281‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ .44] ٣٥٩‬أداء ا"‪ H%‬وا" &‪†%‬‬ ‫ﺍﺧ ﺘﻠﻒ ﻓﻲ ﻛﻴﻔﻴﺔ ﺗﺄﺩﻳﺔ ﻭﺻﻒ ﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ‪ :‬ﻳﻜﻔﻲ ﺍﻹﻃﻼﻕ‬ ‫ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ﻭﺫﻟﻚ ﻛﻘﻮﻝ ﺍﻟﻤﻌﺪﻝ‪ :‬ﻫﺬﺍ ﻋﺪﻝ‪ ،‬ﻭﺍﻟﺠﺎﺭﺡ‪ :‬ﻫﺬﺍ ﻣﺠﺮﻭﺡ‪ .‬ﻭﻗﺎﻝ‬ ‫ﻋﺎﻟﻤﺎ ﻛﻔﻲ ﺍﻹﻃﻼﻕ ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻟﻐﺰﺍﻟﻲ ﻭﺍﻟﺠﻮﻳﻨﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ‬ ‫ﻋﺎﻟﻤﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﺻﺤﺤﻪ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ‪ ƒ‬ﻭﺍﺧﺘﺎﺭﻩ ﺑﻌﺾ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫‬ ‫ﺍﻟﻤﺸﺎﺭﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﻲ ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ﺍﻹﻃﻼﻕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﺎﻟﻢ ﺑﻞ ﻻ ﺑﺪ‬ ‫ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻻﻥ ﺁﺧﺮﺍﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ ﻟﻠﺸﺎﻓﻌﻲ‪ :‬ﻭﻫﻮ ﺇﻧﻤﺎ ﻳﻜﻔﻲ ﺍﻹﻃﻼﻕ ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﺩﻭﻥ ﺍﻟﺘﺠﺮﻳﺢ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﻌﻜﺴﻪ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﻘﺒﻞ ﺍﻹﻃﻼﻕ ﻓﻲ ﺍﻟﺘﺠﺮﻳﺢ ﺩﻭﻥ‬ ‫ﺍﻟﺘﻌﺪﻳﻞ)‪.(١‬‬ ‫‪ ٣٦٠‬ا"‪ ;\ H%‬ا\] و‪ H‬ا‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺪﻝ ﻋﻦ ﻣﺠﻬﻮﻝ ﺍﻟﺤﺎﻝ ﻫﻞ ﺫﻟﻚ ﺗﻌﺪﻳﻞ ﻟﻪ ﺃﻡ ﻻ؟‬ ‫ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺗﻌﺪﻳﻞ؛ ﻷﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﺪﻝ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﻋﺪﻝ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻻ ﻭﺟﻪ ﻟﺬﻟﻚ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﻳﻘﺒﻞ ﺍﻟﻤﺠﺎﻫﻴﻞ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺑﺘﻌﺪﻳﻞ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻳﺮﻭﻱ ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻷﻥ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻢ ﻣﻦ ﻋﺎﺩﺗﻪ ﺃﻧﻪ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﻋﺪﻝ ﻓﻬﻮ ﺗﻌﺪﻳﻞ ﻭﺇﻻ ﻓﻼ‪،‬‬ ‫ﻭﺗﻘﻮﻱ ﺍﻟﻈﻦ‪.‬‬ ‫‪‬‬‫ﻭﺍﺧﺘﺎﺭﻩ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«؛ ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﺗﺪﻓﻊ ﺍﻟﺸﻚ‬ ‫ﻭﺗﻮﺿﻴﺤﻪ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺭﻭﻯ ﺍﻟﺮﺍﻭﻱ ﺍﻟﻌﺪﻝ ﺃﻭ ﻋﻤﻞ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺪﻝ‪ ،‬ﺃﻭ ﺣﻜﻢ‬ ‫ﺍﻟﺤﺎﻛﻢ ﺍﻟﻌﺪﻝ ﺑﺮﻭﺍﻳﺔ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﺃﻭ ﺣﻜﻢ ﺑﺸﻬﺎﺩﺓ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٦٤/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪282‬‬ ‫ﻋﺎﺩﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺮﻭﻱ‬ ‫ﻋﻨﻪ ﻭﺍﻟﻤﺤﻜﻮﻡ ﺑﺸﻬﺎﺩﺗﻪ ﻳﻜﻮﻧﺎﻥ ﻓﻲ ﺣﻜﻢ ﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻔﺎﺳﻖ ﻣﻨﻬﻢ ﻏﻴﺮ ﻣﻌﻴﻦ)‪.(١‬‬ ‫‪ ;< ٣٦١‬ا‪  . \M‬اا‪.‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻓﻘﺎﻝ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﻗﻮﻣﻨﺎ‬ ‫ﻭﺍﻟﻤﺤﺪﺛﻴﻦ‪ :‬ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻋﺪﻭﻝ‪ .‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ‪ :‬ﻓﻘﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻣﻄﻠﻘﺎ‬ ‫ﻭﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺇﻻ ﻣﻦ ﻇﻬﺮ ﻓﺴﻘﻪ ﻣﻨﻬﻢ ﻭﻟﻢ ﻳﺘﺐ ﻛﻤﻌﺎﻭﻳﺔ ﻭﺃﺷﻴﺎﻋﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻢ ﻓﻲ ﺍﻟﻌﺪﺍﻟﺔ ﻛﻐﻴﺮﻫﻢ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻣﻦ ﻇﻬﺮﺕ ﻋﺪﺍﻟﺘﻪ ﻣﻨﻬﻢ ﺃﻭ‬ ‫ﻣﻦ ﻋﺪﻟﻪ ﻋﺪﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻢ ﻋﺪﻭﻝ ﺇﻟﻰ ﺣﻴﻦ ﺍﻟﻔﺘﻦ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻔﺎﺳﻖ‬ ‫ﻣﻨﻬﻢ ﻏﻴﺮ ﻣﻌﻴﻦ‪.‬‬ ‫ﻭﺃﻗﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻬﻢ ﻛﻐﻴﺮﻫﻢ ﻣﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺍﻟﺘﺰﻛﻴﺔ‬ ‫ﻭﺍﻟﺘﻌﺪﻳﻞ؛ ﻟﻨﺼﺐ ﻋﻤﺮ ﺍﻟﻤﺰﻛﻴﻦ ﻭﺍﻟﻤﻌﺪﻟﻴﻦ‪ ،‬ﻭﻳﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺮﺏ ﻗﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ‬ ‫ﺑﺜﺒﻮﺕ ﺍﻟﻌﺪﺍﻟﺔ ﻟﻬﻢ ﺇﻻ ﻣﻦ ﻇﻬﺮ ﻓﺴﻘﻪ ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﻔﺎﺻﻞ ﺑﻴﻦ ﺍﻟﺨﺼﻮﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻄﺎﺑﻖ ﻟﻈﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺟﻤﻴﻌﺎ ﻋﺪﻭﻝ ﺇﻻ ﻣﻦ ﻇﻬﺮ ﻓﺴﻘﻪ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﻟﻔﺘﻦ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‬ ‫‬‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻬﻢ‬ ‫‪‬‬ ‫ﺍﻟﻔﺘﻦ ﻓﻤﻦ ﻋﻠﻢ ﻣﻨﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺒﻲ ﮊ ﻓﻬﻮ ﻋﺪﻝ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻃﻠﺒﺎ‬ ‫ﻭﻫﻲ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻭﻧﺼﺒﺖ ﻋﻠ ‪‬ﻴﺎ ﻭﻓﺎﺭﻗﺘﻪ ﻳﻮﻡ ﺍﻟﺘﺤﻜﻴﻢ ‬ ‫ﻹﻗﺎﻣﺔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺴﻴﺮﺓ ﻓﻼ ﻳﺴﺎﺭﻉ ﺇﻟﻰ‬ ‫ﺗﻌﺪﻳﻠﻪ ﺣﺘﻰ ﻳﻤﺘﺤﻦ ﻭﻳﺨﺘﺒﺮ ﻟﻜﺜﺮﺓ ﺍﻟﻤﻔﺘﺘﻨﻴﻦ ﻭﺍﺧﺘﻼﻁ ﺍﻟﻤﻮﻓﻴﻦ ﺑﻐﻴﺮﻫﻢ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٦٦/٢‬ ‪.٦٧‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٦٨/٢‬ ‪.٧٠‬‬ ‫‪283‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ $%&' ٣٦٢‬ا‪ \M‬‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﻛﻞ ﻣﻦ ﺃﺩﺭﻙ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺭﺁﻩ ﻭﺁﻣﻦ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺭﺁﻩ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺒﻌﺚ ﺃﻭ ﺑﻌﺪ ﻣﺎ ﺑﻌﺚ ﻭﻟﻢ ﻳﺆﻣﻦ ﺑﻪ ﺇﻻ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻬﻮ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﻣﻦ‬ ‫ﺁﻣﻦ ﺑﻪ ﻭﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺍﻟﺒﻌﺪ ﻓﻠﻢ ﺗﻤﻜﻨﻪ ﺭﺅﻳﺘﻪ ﻓﺎﺧﺘﻠﻒ ﻓﻴﻪ ﻛﺎﻟﻨﺠﺎﺷﻲ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻻ ﻳﺒﺼﺮ ﻭﻗﺪ ﺳﻤﻊ ﻛﻼﻣﻪ ﺃﻭ ﻛﺎﻥ ﺑﻤﻮﺿﻊ ﻻ ﻳﺴﻤﻊ ﻛﻼﻣﻪ‪ ،‬ﺃﻭ‬ ‫ﺭﺁﻩ ﻟﻜﻨﻪ ﺃﺻﻢ ﻟﻢ ﻳﺴﻤﻌﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻋﻘﻠﻮﻩ ﻭﺭﺃﻭﺍ ﻣﻦ ﻫﺪﻳﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﻫﺆﻻﺀ ﺻﺤﺎﺑﺔ ﻭﻣﻦ ﺭﺁﻩ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﻭﻋﻘﻠﻪ ﺃﻭ ﻋﻘﻞ ﻋﻨﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‬ ‫ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ)‪.(١‬‬ ‫‪ ٣٦٣‬اﻻ‪"g‬ﻼف  ا‪ .‬ا‪. \M‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺘﻌﻤﻴﻢ‬ ‫ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻓﻴﺸﻬﺪﻭﻥ ﻟﻬﻢ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻭﻫﻢ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻤﺮﺟﺌﺔ ﻭﺍﻟﺤﺸﻮﻳﺔ ﻭﺳﺎﺋﺮ ﺍﻟﺴﻨﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺆﻭﻟﻮﺍ ﻭﻟﻢ ﻳﻌﺮﺟﻮﺍ ﻋﻠﻰ‬ ‫ﻋﻤﻮﻡ ﻣﺜﻠﻬﺎ ﻳﻨﺎﻗﻀﻬﺎ ﻭﻻ ﻋﻠﻰ ﺍﺳﺘﺨﺼﺎﺻﺎﺕ ﺗﺨﺼﻬﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻌﻤﻴﻢ‬ ‫ﺇﻟﻰ ﺃﻗﻞ ﺍﻟﺠﻤﻊ ﻭﻫﻮ ﺛﻼﺛﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺍﻋﻮﺍ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻓﻴﺘﻮﻗﻒ‬ ‫ﻋﻤﺎ ﺳﻮﺍﻫﻢ ﺃﻭ ﺇﻟﻰ ﺍﺛﻨﻴﻦ ﻭﻫﻮ ﺃﻗﻞ ﺍﻟﺠﻤﻊ ﻓﻴﺮﺍﻋﻲ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪،‬‬ ‫ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻮﻗﻒ ﺭﺿﻮﺍ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ﺍﻟﺨﻮﺍﻟﻒ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻋﻠﻢ ﻟﻨﺎ ﻓﻨﺤﻦ‬ ‫ﻧﻘﻒ‪ ،‬ﻟﻜﻨﻬﻢ ﺧﺎﻟﻔﻮﺍ ﻭﺃﻃﻠﻘﻮﺍ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻬﻢ ﺑﺎﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻬﻢ‬ ‫ﺍﻟﺘﻮﻗﻒ ﺣﺘﻰ ﻳﻘﻊ ﺍﻟﻔﺼﻞ ﻳﻮﻡ ﺍﻟﻔﺼﻞ‪.‬‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﻌﺪ ﻋﻠﻰ ﻫﺪﺍﻫﻢ ﻭﻣﺎ ﺭﺯﻗﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻤﻮﻡ ﻗﺪ‬ ‫ﻭﺭﺩﺕ ﻭﻭﺭﺩ ﻣﺎ ﻳﺨﺼﻬﺎ ﺃﻭ ﻳﺼﻠﺢ ﻟﺘﺨﺼﻴﺼﻬﺎ ﻭﻫﻮ ﻗﻮﻝ ﺍﷲ ‪" ! ﴿ : 8‬‬ ‫‪3 21 0 / . - , +* ) ( ' & % $ #‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٩/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪284‬‬ ‫‪] ﴾ ; : 9 8 7 6 5 4‬ﺍﻟﻔﺘﺢ‪ ،[١٠ :‬ﻭﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫ﻋﻠﻲ‬ ‫ﻋﻠﻲ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻲ ﻓﻤﻦ ﻛﺬﺏ ‪‬‬ ‫ﻋﻠﻲ ﻣﻦ ﺑﻌﺪﻱ ﻛﻤﺎ ﻛﺬﺏ ‪‬‬‫»ﺃﻧﻪ ﺳﻴﻜﺬﺏ ‪‬‬ ‫ﻣﺘﻌﻤﺪ ﺍ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(١‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﺑﺎﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺇﻻ ﻣﻦ ﻇﻬﺮ ﻣﻨﻪ‬ ‫ﻣﺎ ﻳﺨﺮﺝ ﺑﻪ ﻭﻗﺪ ﺻﺪﺭﺕ ﻣﻨﻬﻢ ﺃﻣﻮﺭ ﻣﻦ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﻧﻴﻞ ﺍﻷﻋﺮﺍﺽ ﻭﺍﺳﺘﺒﺎﺣﺔ‬ ‫ﺗﻮﺍﺗﺮﺍ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ‬ ‫‬‫ﺍﻟﺤﺮﻡ ﻣﺎ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺫﻱ ﻋﻘﻞ ﻣﺘﻮﺍﺗﺮ‬ ‫ﺑﺪ ﺃﻥ ﻳﺠﻌﻞ ﻟﻠﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺤﺮﻳﻢ ﻣﻜﺎ ﻧﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺤﺎﺑﺔ)‪.(٢‬‬ ‫ﻭﻻ ‬ ‫ﻭﺍﺧﺘﻠﻒ ﻣﻦ ﺫﻛﺮﻧﺎ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻫﻞ ﻫﻢ ﻛﻠﻬﻢ ﻋﺪﻭﻝ ﺃﻡ ﻻ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻋﻤﻮﻣﺎ‬ ‫‬‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻋﺪﻭﻝ ﻭﻟﻮ ﻇﻬﺮ ﻣﻨﻬﻢ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﺷﺎﺅﻭﺍ ﻭﻳﻮﺍﻟﻮﻧﻬﻢ‬ ‫ﻭﺧﺼﻮﺻﺎ ﻭﻳﻘﻀﻮﻥ ﻟﻬﻢ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺃﻱ ﺣﺎﻟﺔ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﻋﻮﺭﺿﻮﺍ‬ ‫‬ ‫ﺑﺄﻫﻞ ﺍﻟﺮﺩﺓ ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﺠﻌﻠﻮﻫﻢ ﺻﺤﺎﺑﺔ‪ ،‬ﻭﺍﺿﻄﺮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻤﺮﺍﻋﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺳﺎﺋﺮ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻣﻨﻬﻢ ﺍﻟﻌﺪﻭﻝ ﻭﻏﻴﺮ ﺍﻟﻌﺪﻭﻝ ﻭﻻ ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﺸﻮﺍﺫ‪ :‬ﻳﺠﺐ ﺭﺩ ﺷﻬﺎﺩﺓ ﻋﻠﻲ ﻭﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﻴﺮ ﻣﺠﻤﻌﻴﻦ ﺃﻭ‬ ‫ﻣﻔﺘﺮﻗﻴﻦ ﻷﻥ ﻓﻴﻬﻢ ﻓﺎﺳﻘﺎ ﻻ ﻳﻌﺮﻑ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺷﻬﺎﺩﺓ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻨﻬﻢ ﻣﻊ ﻏﻴﺮﻩ ﺟﺎﺋﺰﺓ ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﻻ ﻳﺠﻮﺯ ﻭﺃﻃﻠﻖ ﺑﻌﻀﻬﻢ ﺗﻔﺴﻴﻖ ﻋﺜﻤﺎﻥ ﻭﺭﺩ‬ ‫ﺷﻬﺎﺩﺗﻪ ﻭﻫﺆﻻﺀ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﻭﻫﻮ ﻗﻮﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ)‪.(٣‬‬ ‫‪ ٣٦٤‬ا‪ d H4‬ا‪ .‬ا‪. \M‬‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻫﻢ ﺑﺎﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻫﻢ ﺍﷲ ‪ 8‬ﻋﻠﻴﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﺰﺍﻫﺔ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﻤﺪﺣﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪0 / . ﴿ : 8‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﻟﻤﻴﺖ‪ ،‬ﺡ‪.١٢٩١ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٤٧/١‬ ‪.١٤٩‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٥١/١‬ ‪.١٥٢‬‬ ‫‪285‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪; :9 8 7 6 5 4 3 2 1‬‬ ‫< = > ? @ ‪﴾ F E D C BA‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١)[١١٠ :‬‬ ‫‪ ٣٦٥‬ا"‪ H%‬وا" &‪†%‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻣﻤﺎ‬ ‫ﻳﺠﺮﺡ ﺑﻪ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺘﻔﺴﻴﻖ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻣﺎ ﺍﻟﻔﺴﻮﻕ ﺍﻟﺘﻲ‬ ‫ﻫﻲ ﺍﻟﻤﻌﺎﺻﻲ ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺗﺠﺮﻳﺢ‪ ،‬ﻭﺃﻣﺎ ﻓﺴﻮﻕ ﺍﻟﺒﺪﻉ ﻓﻬﻮ ﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻌﻜﺲ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻼﻑ ﺍﻟﺴﻨﻴﺔ ﺑﻴﻨﻬﻢ ﺍﻟﺒﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫ﻭﺍﻟﻘﺪﺭﻳﺔ ﻓﺎﻟﻔﺴﻮﻕ ﻛﻠﻬﺎ ﺗﺠﺮﺡ ﺑﻬﺎ ﻻ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ ﻭﻻ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻳﺠﻴﺰ ﻋﺪﺍﻟﺔ ﺃﻫﻞ ﺍﻟﻔﺴﻖ ﻣﻦ ﺟﻬﺔ ﺍﻟﺒﺪﻉ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻌﺎﺻﻲ‬ ‫‬ ‫ﻓﻲ ﺍﻷﺣﻜﺎﻡ)‪.(٢‬‬ ‫‪&„ ٣٦٦‬وط اا‪.‬‬ ‫ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﻳﺠﺐ ﻗﺒﻮﻝ ﺧﺒﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﻇﺎﻫﺮ ﺍﻟﻌﺪﺍﻟﺔ ﻏﻴﺮ ﺳﺎﻗﻂ ﺍﻟﻤﺮﻭﺀﺓ‪،‬‬ ‫ﺃﻣﺎ ﻇﻬﻮﺭ ﻋﺪﺍﻟﺘﻪ ﻓﺄﻥ ﻳﺪﻳﻦ ﺑﺪﻳﻦ ﺍﻟﺤﻖ ﻭﻳﻨﻄﻖ ﺑﻠﺴﺎﻥ ﺍﻟﺼﺪﻕ ﻓﻲ ﺣﺪﻳﺚ‬ ‫ﻭﺍﻟﺪﻳﻦ ﻏﻴﺮ ﺍﻟﻤﺒﺘﺪﻉ)‪.(٣‬‬ ‫ﺍﻟﺤﻠﻒ‪ ،‬ﻭﻣﻼﻙ ﺍﻷﻣﺮ ﺍﻟﻮﺭﻉ‪ ،‬‬ ‫‪ ٣٦٧‬ا"\‪ AC  H‬ا‪.,‬‬ ‫ﺻﺎﻟﺤﺎ ﺣﻤﻞ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺣﺎﻝ‬ ‫‬‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﻣﺎ ﻳﺘﻌﺮﺽ ﺍﻟﻌﺪﻝ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻄﻔﻮﻟﻴﺔ ﻛﺎﻟﺬﻱ ﺟﺮﻯ ﻟﻠﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻤﻦ ﻭﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻭﺗﻮﻓﻲ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٧/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥١/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪286‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻫﻮ ﺑﺤﺎﻝ ﻣﻦ ﻻ ﻳﺤﺴﻦ ﺣﻤﻼﻥ ﺍﻟﺤﺪﻳﺚ ﻭﺗﺄﻭﻳﻞ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻭﺃﻳﻀﺎ ﺑﻤﺎ ﻛﺎﻥ ﻣﻦ ﻛﺒﺮ ﺍﻟﺴﻦ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﺬﻫﻮﻝ‬ ‫‬‫ﻭﺗﺼﺮﻳﻔﻪ ﺇﻟﻰ ﺍﻷﻣﻮﺭ ﺍﻟﻤﺤﺪﺛﺔ‬ ‫ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻳﺨﺮﺟﻪ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻤﺬﻫﺒﻪ ﻭﺑﻜﻮﻧﻪ ﺃﻋﺮﺍﺑ ‪‬ﻴﺎ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻮﺍﺩﻱ ﻟﻴﺲ ﻟﻪ ﻃﻮﻝ ﺩﺭﺑﺔ ﺑﺎﻟﻔﻘﻪ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺑﺎﻟﻮﻫﻢ‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺍﻣﺮﺃﺓ‬ ‫ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻭﺳﻤﺎﻉ ﺑﻌﺾ ﻭﻓﻮﺍﺕ ﺑﻌﺾ ﻣﻤﻦ ﻻ ﻳﺼﻠﺢ ﺑﻪ ﺃﻭ ‬ ‫ﺑﻌﺾ ﺍﻷﺣﺎﻳﻴﻦ)‪.(١‬‬ ‫‪ ٣٦٨‬د ا ]‪A4‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻋﺪﺩ ﺍﻟﻤﺰﻛﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﺛﻨﺎﻥ ﻓﻲ ﺍﻟﻤﺨﺒﺮﻳﻦ ﻭﻓﻲ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻓﺮﻕ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ‪ :‬ﺍﺛﻨﺎﻥ‬ ‫‬‫ﺍﻟﺸﺎﻫﺪﻳﻦ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻭﺍﺣﺪ ﻓﻴﻬﻤﺎ‬ ‫ﻭﻭﺍﺣﺪﺍ ﻓﻲ ﺍﻟﻤﺨﺒﺮﻳﻦ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺘﺠﺮﻳﺢ ﻓﺎﻷﻭﻟﻰ ﺃﻥ ﻻ ﺗﻘﺒﻞ‬ ‫‬‫ﻓﻲ ﺍﻟﺸﺎﻫﺪﻳﻦ‬ ‫ﺑﺪ ﻓﻲ ﺍﻟﺘﺰﻛﻴﺔ ﻟﻜﻞ ﻭﺍﺣﺪ ﺍﺛﻨﺎﻥ ﻓﻌﻠﻰ‬ ‫ﻓﻴﻪ ﺇﻻ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ‬ ‫ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻻﺛﻨﻴﻦ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻓﻲ ﺍﻻﺳﺘﻮﺩﺍﻉ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺍﺛﻨﻴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪ ﻓﻲ ﺍﺳﺘﻬﻼﻝ‬ ‫ﺍﻟﻬﻼﻝ ﻓﻴﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪ ﻓﻲ ﺍﻟﺘﺰﻛﻴﺔ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺒﻞ ﺷﻬﺎﺩﺓ‬ ‫ﺃﻋﺮﺍﺑﻲ ﻋﻦ ﺍﺳﺘﻬﻼﻝ ﺍﻟﻬﻼﻝ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺫﻫﺐ ﻣﺎﻟﻚ ﻓﻲ ﺗﺰﻛﻴﺔ ﺷﻬﻮﺩ‬ ‫ﺍﻟﺰﻧﺎ ﻳﻜﻔﻲ ﻓﻴﻬﻢ ﺃﺭﺑﻌﺔ ﻭﺍﺣﺪ ﻋﻠﻰ ﻭﺍﺣﺪ ﻭﻛﺬﻟﻚ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺘﺰﻛﻴﺔ‬ ‫ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺸﻬﺪ ﻓﻴﻪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﺗﺰﻛﻴﺔ ﺍﻟﻌﺒﻴﺪ ﻟﻠﻌﺒﻴﺪ ﻓﻲ ﺗﺰﻛﻴﺔ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻼ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ‬ ‫ﺍﻟﺸﻲﺀ ﺍﻟﺘﺎﻓﺔ ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺃﻣﺎ ﺗﻌﺪﻳﻞ ﺍﻟﺼﺒﻲ ﻭﺗﺠﺮﻳﺤﻪ ﻻ ﻳﻘﺒﻞ‬ ‫ﻋﻠﻰ ﺣﺎﻝ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٥/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٦/١‬‬ ‫‪287‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ./4 ٣٦٩‬ا" ]‪.4‬‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻜﻠﻤﺘﻴﻦ؛ ﻷﻧﻪ ﻳﻜﻮﻥ ﻋﺪﻻ‬ ‫ﺍﻟﺘﺰﻛﻴﺔ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻋﺪﻝ ﺭﺿﻰ ﻻ ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪: 8‬‬ ‫‬‫ﺑﺪ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﻃﻴﻦ‬‫ﻭﺭﺿﺎ ﻻ ‬ ‫ﻋﺪﻻ‪ ،‬ﻭﻻ ‬‫‬‫ﺭﺿﺎ‬ ‫ﻻ ‬ ‫﴿ ‪] ﴾ [ Z Y X‬ﺍﻟﻄﻼﻕ‪.[٢ :‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ‪] ﴾ g f e d ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،،[٢٨٢ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬ ‫ﺣﺘﻰ ﻳﻘﻮﻝ ﻋﺪﻝ ﻣﻘﺒﻮﻝ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻭﻟﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺗﺰﻛﻴﺔ ﺇﻻ ﻣﻦ‬ ‫ﻋﺎﻟﻢ ﻭﺍﻷﺻﻞ ﻻ ﺗﻘﺒﻞ ﺇﻻ ﺗﺰﻛﻴﺔ ﻋﺎﺭﻑ ﺑﻮﺟﻮﻩ ﺍﻟﺘﺰﻛﻴﺔ ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﻤﺠﺮﺣﻮﻥ‬ ‫ﻭﺍﻟﻤﻌﺪﻟﻮﻥ ﻏﻠﺐ ﺍﻟﺘﺠﺮﻳﺢ)‪.(١‬‬ ‫‪ ٣٧٠‬روا‪ .%‬ال ‪ A‬ا @ل‬ ‫ﻭﺇﺫﺍ ﺭﻭﻯ ﺍﻟﻌﺪﻝ ﺍﻟﻤﻘﺒﻮﻝ ﺭﻭﺍﻳﺔ ﻋﻦ ﺭﺟﻞ ﻣﺠﻬﻮﻝ ﻫﻞ ﻫﻮ ﺗﻌﺪﻳﻞ ﺃﻡ ﻻ؟‬ ‫ﻣﺠﺮﺣﺎ ﻭﻟﻢ ﻳﻨﺒﻪ‬ ‫‬‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺗﻌﺪﻳﻞ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﺑﺘﻌﺪﻳﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺪﻟﺴﺎ ﺇﻻ ﺇﻥ ﺃﺧﺒﺮ ﺑﺠﺮﺣﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺮﺍﻭﻱ‬ ‫‬‫ﻋﻠﻴﻪ ﺍﻟﺮﺍﻭﻱ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻓﻬﻞ ﻫﻮ ﺗﻌﺪﻳﻞ ﻟﻠﻤﺮﻭﻱ ﻋﻨﻪ ﻭﻟﻠﺮﻭﺍﻳﺔ ﺃﻡ ﻻ‪ ،‬ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‪:‬‬ ‫ﻫﻮ ﺗﻌﺪﻳﻞ ﻟﻬﻤﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﺑﺘﻌﺪﻳﻞ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻇﻬﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻣﺬﻫﺐ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺬﺍﻫﺐ ﻏﻴﺮ ﺍﻟﺤﺪﻳﺚ ﻓﻠﻴﺲ ﺍﻟﻌﻤﻞ ﺑﻪ ﺗﻌﺪﻳﻼ ﻟﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﺃﻥ ﺍﻟﺘﻌﺪﻳﻞ ﺑﺎﻟﻔﻌﻞ ﻛﺎﻟﺘﻌﺪﻳﻞ ﺑﺎﻟﻘﻮﻝ)‪.(٢‬‬ ‫‪ ٣٧١‬ا‪ A J,I‬ا\‪S%‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻨﻘﻄﻊ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻣﺎ ﻟﻢ ﻳﺘﺼﻞ ﺳﻨﺪﻩ ﺑﺮﺳﻮﻝ ﺍﷲ ﮊ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﻣﺘﺼﻼ ﺑﺎﻟﺼﺤﺎﺑﻲ ﻓﻘﻂ ﻭﻫﻮ ﺍﻟﻤﻮﻗﻮﻑ)‪.(٣‬‬ ‫‬‫ﻣﻨﻘﻄﻌﺎ ﺃﻭ‬ ‫‬‫‬ ‫ﻣﺮﺳﻼ ﺃﻭ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٦/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٥٦/١‬ ‪.١٥٧‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٧١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪288‬‬ ‫‪ ٣٧٢‬أ‪!g‬ر ا&ا‪H4C‬‬ ‫ﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻟﻤﺮﺍﺳﻴﻞ ﻓﻬﻮ ﺃﻥ ﻳﺮﻓﻊ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻭﻟﻢ ﻳﺸﺎﻫﺪ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻓﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺒﻲ ﮊ ﺻﺤﺎﺑﻲ ﻓﻼ ﻳﺬﻛﺮﻩ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬ ‫ﺳﻤﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﻲ ﻓﺎﻗﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻟﻪ ﻭﻟﻢ ﻳﺠﺘﻤﻊ ﺇﻟﻰ ﺫﻛﺮﻩ ﻣﺮﺓ ﺃﺧﺮﻯ‬ ‫ﺃﻭ ﻳﻜﻮﻥ ﺻﺢ ﻋﻨﺪﻩ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺑﺎﻹﺧﺒﺎﺭ ﻋﻦ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑﻲ ﻭﻳﺴﻨﺪﻩ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ )‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺮﺳﻞ‪ :‬ﻓﺨﺒﺮ ﺳﻨﺪﻩ ﺍﻟﺮﺍﻭﻱ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺍﻭﻱ‬ ‫ﺍﻟﺬﻱ ﺃﺳﻨﺪﻩ ﻟﻢ ﻳﺼﺤﺐ ﻭﻟﻢ ﻳﺪﺭﻙ ﻭﻟﻢ ﺗﻘﻊ ﻟﻪ ﺻﺤﺒﺔ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(٢‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺣﺪ ﺍﻟﻤﺮﺳﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻟﻸﺻﻮﻟﻴﻴﻦ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭ ﻭﺍﺣﺪﻓﺄﻛﺜﺮ ﻣﻦ ﺃﻱ‬ ‫ﻣﻮﺿﻊ ﻛﺎﻥ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻟﻠﻤﺤﺪﺛﻴﻦ‪ :‬ﻭﻫﻮ ﻣﺎ ﺭﻓﻌﻪ ﺍﻟﺘﺎﺑﻌﻲ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ‬ ‫ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻛﺠﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﺻﻐﺎﺭ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻛﺎﻟﺰﻫﺮﻱ ﻭﺃﺑﻲ ﺣﺎﺯﻡ ﻭﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﻟﺒﻌﺾ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻭﻫﻮ ﻣﺎ ﺭﻓﻌﻪ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻜﺒﻴﺮ ﺇﻟﻰ‬ ‫ﺍﻟﻨﺒﻲ ﮊ )‪.(٣‬‬ ‫‪ ;< ٣٧٣‬ا&‪HC‬‬ ‫ﺣﻜﻢ ﺍﻟﻤﺮﺳﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺒﻞ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻷﻥ ﺭﻭﺍﻳﺔ‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺼﺤﺎﺑﻲ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻭ ﻋﻦ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٦/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٣/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٧١/٢‬ ‪.٧٢‬‬ ‫‪289‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺣﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺳﻤﻊ ﻣﻨﻪ ﻷﻧﻪ ﺃﺩﺭﻛﻪ‪ ،‬ﻭﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ‬ ‫ﻋﺪﻭﻝ ﻗﺒﻞ ﺍﻟﻔﺘﻦ ﺇﻻ ﻣﻦ ﻇﻬﺮ ﻓﺴﻘﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﻌﺪﻝ ﻳﺘﺤﺎﺷﻰ ﻋﻦ ﺃﺧﺬ‬ ‫ﺍﻟﺮﻭﺍﻳﺔ ﻣﻦ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻓﻮﺟﺐ ﺍﻷﺧﺬ ﺑﻤﺮﺳﻞ ﺍﻟﺼﺤﺎﺑﻲ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺃﻭ ﺗﺎﺑﻌﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺇﻟﻰ ﻣﻦ ﺑﻌﺪﻫﻢ ﻓﻘﺪ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﻗﺒﻮﻟﻪ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻳﻘﺒﻞ ﻣﺮﺳﻞ ﺍﻟﻌﺪﻝ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻧﺴﺒﻪ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‬ ‫ﺇﻟﻰ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﻘﺒﻞ ﺍﻟﻤﺮﺳﻞ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻧﺴﺒﻪ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ« ﺇﻟﻰ‬ ‫ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ﻟﻌﻴﺴﻰ ﺑﻦ ﺃﺑﺎﻥ ﻭﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺃﻧﻪ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﺼﺤﺎﺑﻲ ﺃﻭ‬ ‫ﻣﻦ ﺍﻟﺘﺎﺑﻌﻲ ﺃﻭ ﻣﻦ ﺇﻣﺎﻡ ﻧﻘﻞ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ ﻟﻠﺸﺎﻓﻌﻲ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﺃﻥ ﻳﻌﻀﺪﻩ ﻣﺎ ﻳﻘﻮﻳﻪ ﻣﻦ‬ ‫ﻇﺎﻫﺮ ﻛﻨﺺ ﺃﻭ ﻋﻤﻞ ﺻﺤﺎﺑﻲ‪ ،‬ﺃﻭ ﺇﺭﺳﺎﻝ ﺗﺎﺑﻌﻲ ﻛﻤﺮﺍﺳﻴﻞ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ ،‬ﺃﻭ‬ ‫ﺃﺳﻨﺪﻩ ﻏﻴﺮ ﺍﻟﻤﺮﺳﻞ ﻭﺷﻴﻮﺧﻬﻤﺎ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻹﺭﺳﺎﻝ‪ ،‬ﺃﻭ ﻋﺮﻑ ﺃﻧﻪ‬ ‫ﻻ ﻳﺮﺳﻞ ﺇﻻ ﻋﻦ ﻋﺪﻝ‪ ،‬ﻓﺤﺼﻞ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺇﻃﻼﻗﺎﻥ ﻭﺗﻔﺼﻴﻼﻥ)‪.(١‬‬ ‫‪ ٣٧٤‬أ‪!g‬ر ا‪.4\M‬‬ ‫ﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﻔﺔ‪ :‬ﻓﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻜﺘﺒﻮﻥ ﻛﻠﻤﺎ ﺳﻤﻌﻮﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻛﻌﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﺳﺘﺄﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻥ ﻳﻜﺘﺐ ﻛﻠﻤﺎ ﺳﻤﻊ ﻣﻨﻪ ﻓﻘﺎﻝ ﮊ‪» :‬ﺍﻛﺘﺐ«)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٧٢/٢‬ ‪.٧٣‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٤٣/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﺡ‪.٣٦٤٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪290‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺃﻣﺎ ﺧﺒﺮ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺨﺒﺮ ﺇﻟﻰ ﺃﻥ‬ ‫ﻳﻨﺘﻬﻲ ﺑﻪ ﺇﻟﻰ ﺭﺟﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻭﻟﻢ ﻳﺬﻛﺮ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻭﻧﺤﻮﻩ ﺳ ‪‬ﻤﻲ ﺧﺒﺮ‬ ‫ﺍﻟﺼﺤﻴﻔﺔ)‪.(١‬‬ ‫‪ ٣٧٥‬ا‪,‬ع‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﻘﻄﻮﻉ ﻫﻮ‪ :‬ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺗﺎﺑﻌﻲ ﻣﻦ ﻗﻮﻟﻪ ﺃﻭ ﻓﻌﻠﻪ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻴﻪ ﻭﻟﻴﺲ‬ ‫ﺑﺤﺠﺔ)‪.(٢‬‬ ‫ﻭﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻟﻤﻘﺎﻃﻴﻊ‪ :‬ﻓﻬﻮ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺮﺟﻞ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻴﺴﻘﻂ ﻓﻲ‬ ‫ﺍﻟﻮﺳﻂ ﺭﺟﻼ ﻓﻼ ﻳﺬﻛﺮﻩ ﻓﻲ ﺇﺳﻨﺎﺩﻩ‪ ،‬ﻓﺈﺫﺍ ﺗﺮﻙ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻧﻘﻄﻊ ﺍﻟﺨﺒﺮ ﺇﻟﻰ‬ ‫ﺣﻴﺚ ﺗﺮﻙ ﺍﻟﺮﺟﻞ)‪.(٣‬‬ ‫ﻭﻫﻮ ﻛﻞ ﺧﺒﺮ ﻣﻨﻘﻄﻊ ﻓﻲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻦ‬ ‫ﻟﻢ ﻳﺮﻩ‪ ،‬ﻭﻟﻢ ﻳﺘﺼﻞ ﺇﺳﻨﺎﺩﻩ ﺑﺎﻧﻘﻄﺎﻉ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺑﻴﻦ ﺍﻟﺮﺍﻭﻱ ﻭﺑﻴﻦ ﻣﻦ‬ ‫ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻤﺮﺍﺳﻴﻞ ﺃﻥ ﺍﻟﻤﺮﺳﻞ ﻣﺠﻬﻮﻝ‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﺍﻟﻤﻘﺎﻃﻴﻊ‬ ‫ﻣﻌﻠﻮﻡ ﻏﻴﺮ ﺃﻥ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﻮﺳﻂ ﻭﻟﻢ ﻳﺘﺼﻞ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﺮﺍﺳﻴﻞ ﻭﺍﺟﺐ ﻭﺑﺎﻟﻤﻘﻄﻮﻉ ﻧﺪﺏ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺑﻬﻤﺎ ﻋﻠﻢ ﻭﻻ ﻋﻤﻞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻀﻌﺎﻑ ﻗﺪ ﻳﻘﻊ ﺍﻟﻀﻌﻒ ﻓﻲ ﻣﺘﻮﻧﻬﺎ ﻭﻳﻘﻊ ﻓﻲ‬ ‫ﺭﻭﺍﺗﻬﺎ)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٧/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٧٩/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٧/١‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٤/١‬‬ ‫‪291‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٧٦‬ا‪ &!O‬ا ا‪ d i‬ا‪a>I‬‬ ‫ﺃﻣﺎ ﺍﻟﺨﺒﺮ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺺ ﻓﺈﻧﻪ‪ :‬ﺇﺫﺍ ﻭﺭﺩ ﺧﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﻭﺟﻪ‪،‬‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺇﻻ ﺃﻥ ﺃﺣﺪ ﺍﻟﺨﺒﺮﻳﻦ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻟﻔﻈﺔ‬ ‫ﻭﺭﻭﻱ ﺫﻟﻚ ﺍﻟﺨﺒﺮ ‬ ‫ﺍﺳﺘﻌﻤﻞ ﺍﻟﺰﺍﺋﺪ ﻣﻦ ﺍﻟﺨﺒﺮﻳﻦ‪ ،‬ﻷﻥ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ﻟﻢ ﺗﺬﻛﺮ ﻓﻲ ﺍﻟﺨﺒﺮ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻮﺭﺩﻫﺎ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺜﺎﻧﻲ ﻣﻌﻪ)‪.(١‬‬ ‫‪ ٣٧٧‬ا>ف‬ ‫ﻣﻨﻘﻄﻌﺎ‪،‬‬ ‫‬‫ﻓﻌﻼ ﻭﻟﻮ‬‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﻗﻮﻑ ﻫﻮ‪ :‬ﻣﺎ ﻗﺼﺮ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﻲ ‬ ‫ﻗﻮﻻ ﺃﻭ ‬ ‫ﺃﺛﺮﺍ)‪.(٢‬‬ ‫ﻭﻳﺴﻤﻰ ‬ ‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺃﻣﺎ ﺍﻟﺨﺒﺮ ﺍﻟﻤﻮﻗﻮﻑ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﺮﻭﻯ ﺍﻟﺨﺒﺮ ﻋﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﻭﺍﻟﺘﺎﺑﻌﻲ ﻓﻴﻮﻗﻒ ﺍﻟﺨﺒﺮ ﻋﻠﻴﻬﻤﺎ)‪.(٣‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ :‬ﺃﻣﺎ ﺍﻟﻤﻮﻗﻮﻑ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻓﻤﺎ‬ ‫ﻭﻗﻒ ﺑﻪ ﻛﺎﻟﺼﺤﺎﺑﻲ ﻭﻟﻢ ﻳﺒﻠﻎ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫‬ ‫ﺟﻬﻼ ﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺷﻲﺀ‪ ،‬ﻓﺄﺗﺎﻫﻢ ﺍﷲ‬‫ﺑﺎﻷﻣﺲ ﺃﻫﻞ ﺟﺎﻫﻠﻴﺔ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻮﻗﻔﻮﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ‬ ‫ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﻤﺤﻤﺪ ﮊ ﻓﺘﻌﻠﻤﻮﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ‪‬‬ ‫ﺧﻴﺮﺍ ﻭﻟﻢ ﻳﻜﻦ ﻣﺎ ﺭﻭﻭﺍ ﻣﻤﺎ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻓﺤﺪﺛﻮﺍ ﺑﻤﺎ ﻻ ﻳﻈﻦ ﺑﻪ ﻓﻴﻬﻢ ﺇﻻ ‬ ‫ﻳﺪﺭﻛﻮﻧﻪ ﺑﻌﻘﻮﻟﻬﻢ ﻭﻻ ﻳﺒﻠﻐﻮﻧﻪ ﺇﻻ ﺑﺘﻮﻗﻴﻒ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻮﺍﺕ ﺍﷲ‬ ‫ﻋﻠﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٧/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٧٩/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٧/١‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪292‬‬ ‫‪ ٣٧٨‬ا‪$47‬‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻫﻮ‪ :‬ﻣﺎ ﻗﺼﺮ ﻋﻦ ﺩﺭﺟﺔ ﺍﻟﺤﺴﻦ ﺑﺴﺒﺐ ﻭﻫﻦ ﻓﻲ ﺳﻨﺪﻩ‬ ‫ﻛﺎﻟﻄﻌﻦ ﻓﻲ ﺑﻌﺾ ﺭﻭﺍﺗﻪ‪ ،‬ﻭﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺗﻪ ﻓﻲ ﺍﻟﻀﻌﻒ ﺑﺤﺴﺐ ﺑﻌﺪﻩ ﻣﻦ‬ ‫ﺷﺮﻭﻁ ﺍﻟﺼﺤﺔ)‪.(١‬‬ ‫‪ ٣٧٩‬ا‪$7‬‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﻀﻌﻒ ﻫﻮ‪ :‬ﻣﺎ ﻟﻢ ﻳﺠﻤﻊ ﻋﻠﻰ ﺿﻌﻔﻪ‪ ،‬ﺑﻞ ﻓﻲ ﻣﺘﻨﻪ ﺃﻭ ﺳﻨﺪﻩ‬ ‫ﺗﻀﻌﻴﻒ ﻟﺒﻌﻀﻬﻢ ﻭﺗﻘﻮﻳﺔ ﻟﻠﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻀﻌﻴﻒ)‪.(٢‬‬ ‫‪ ٣٨٠‬ا‪&;I‬‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﻨﻜﺮ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻣﺘﻨﻪ ﻣﻦ ﻏﻴﺮ ﺟﻬﺔ ﺭﺍﻭﻳﻪ‪ ،‬ﻓﻼ ﻣﺘﺎﺑﻊ ﻟﻪ‬ ‫ﻭﻻ ﺷﺎﻫﺪ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺣﺪﻳﺚ ﺃﺑﻲ ﺯﻛﻴﺮ ﻳﺤﻴﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻗﻴﺲ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪» :#‬ﻛﻠﻮﺍ ﺍﻟﺒﻠﺢ ﺑﺎﻟﺘﻤﺮ«)‪.(٣‬‬ ‫‪ ٣٨١‬ا‪Q‬ذ‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﺸﺎﺫ ﻫﻮ‪ :‬ﻣﺎ ﻗﻠ‪‬ﺖ ﺭﻭﺍﺗﻪ‪ .‬ﻭﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻏﺮﻳﺐ‪ ،‬ﻭﻋﺰﻳﺰ‪ ،‬ﻭﻓﺮﺩ)‪.(٤‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﺬﻭﺫ ﻓﺄﺧﺒﺎﺭ ﺗﺮﺩ ﻋﻦ ﻋﺎﻟﻢ ﻣﻦ ﻭﺟﻪ ﺷﺎﺫ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻟﻪ ﺗﻼﻣﺬﺓ ﻓﻠﻢ‬ ‫ﻭﻋﺎﻟﻤﺎ ﻭﻣﻌﺮﻭﻓﺎ ﺑﺼﺤﺒﺔ ﺍﻟﻌﺎﻟﻢ‬ ‫‬‫ﻳﺮﻭ ﺫﻟﻚ ﺍﻟﺨﺒﺮ ﺃﺣﺪ ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺛﻘﺔ‬ ‫ﻓﺮﺑﻤﺎ ﻳﻘﺒﻞ ﺍﻟﺨﺒﺮ ﻋﻠﻰ ﺷﺬﻭﺫﻩ)‪.(٥‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨١/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،٨١/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺃﻛﻞ ﺍﻟﺒﻠﺢ ﺑﺎﻟﺘﻤﺮ‬ ‫‪ ،٣٣٣٠‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪ :‬ﻣﻮﺿﻮﻉ‪.‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨١/٢‬‬ ‫)‪ (٥‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٤/١‬‬ ‫‪293‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٨٢‬ا‪h%&/‬‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻐﺮﻳﺐ ﻫﻮ‪ :‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺭﺍﻭ ﺑﺮﻭﺍﻳﺘﻪ ﺃﻭ ﺑﺮﻭﺍﻳﺔ ﺯﻳﺎﺩﺓ ﻓﻴﻪ ﻋﻤﻦ ﻳﺠﻤﻊ‬ ‫ﺣﺪﻳﺜﻪﻛﺎﻟﺰﻫﺮﻱ ﺃﺣﺪ ﺍﻟﺤﻔﺎﻅﻓﻲ ﺍﻟﻤﺘﻦ ﺃﻭ ﺍﻟﺴﻨﺪ‪ .‬ﻭﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻏﺮﻳﺐ‬ ‫ﺻﺤﻴﺢ ﻛﺎﻷﻓﺮﺍﺩ ﺍﻟﻤﺨﺮﺟﺔ ﻓﻲ »ﺍﻟﺼﺤﻴﺤﻴﻦ« ﻭﺇﻟﻰ ﻏﺮﻳﺐ ﺿﻌﻴﻒ ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ‬ ‫ﻋﻠﻰ ﺍﻟﻐﺮﺍﺋﺐ‪ ،‬ﻭﺇﻟﻰ ﻏﺮﻳﺐ ﺣﺴﻦ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺴﻄﻼﻧﻲ‪ :‬ﻭﻓﻲ ﺟﺎﻣﻊ »ﺍﻟﺘﺮﻣﺬﻱ« ﻣﻨﻪ‬ ‫ﻛﺜﻴﺮ)‪.(١‬‬ ‫‪ ٣٨٣‬ا‪&4]I‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻨﺎﻛﻴﺮ‪ :‬ﻓﺄﺧﺒﺎﺭ ﺗﺮﺩ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻻ ﻳﻘﻮﻝ ﺑﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﻄﺮﻕ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﺬﻛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺗﺸﺒﻴﻪ‬ ‫ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺒﺎﺩﻩ)‪.(٢‬‬ ‫‪ ٣٨٤‬ا ‪%‬‬ ‫ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﺩﻭﻥ ﺳﺎﺋﺮ ﺭﻭﺍﺓ ﺍﻟﺤﻔﺎﻅ ﺍﻟﻤﺮﻭﻱ ﻋﻨﻪ)‪.(٣‬‬ ‫‪ ٣٨٥‬ا&د‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻔﺮﺩ‪ :‬ﻳﻜﻮﻥ ﻣﻄﻠﻘﺎ ﺑﺄﻥ ﻳﻨﻔﺮﺩ ﺍﻟﺮﺍﻭﻱ ﺍﻟﻮﺍﺣﺪ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺜﻘﺎﺕ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺻﻔﺔ ﺧﺎﺻﺔ‪ .‬ﻭﺍﻟﺤﻜﻢ ﺑﺎﻟﺘﻔﺮﺩ ﻳﻜﻮﻥ ﺑﻌﺪ‬ ‫ﺗﺘﺒﻊ ﻃﺮﻕ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻈﻦ ﺃﻧﻪ ﻓﺮﺩ‪ :‬ﻫﻞ ﺷﺎﺭﻙ ﺭﺍﻭﻳﻪ ﺍﻵﺧﺮ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻭﺟﺪ‬ ‫ﺭﺍﻭﻳﺎ ﺁﺧﺮ ﻣﻤﻦ ﻳﺼﻠﺢ ﺃﻥ ﻳﺨﺮﺝ ﺣﺪﻳﺜﻪ ﻟﻼﻋﺘﺒﺎﺭ ﻭﺍﻻﺷﺘﻬﺎﺭ‬ ‫ﺑﻌﺪ ﻛﻮﻧﻪ ﻓﺮ ﺩﺍ ﺃﻥ ‬ ‫ﺷﺎﻫﺪﺍ‪،‬‬ ‫‬‫ﺑﻪ ﻭﺍﻓﻘﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺑﺎﻟﻠﻔﻆ ﺳ ‪‬ﻤﻲ ﻣﺘﺎﺑﻌﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻤﻌﻨﻰ ﺳ ‪‬ﻤﻰ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨١/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٥/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪294‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻣﻦ ﻭﺟﻪ ﺑﻠﻔﻈﻪ ﺃﻭ ﺑﻤﻌﻨﺎﻩ ﻓﺈﻧﻪ ﻳﺘﺤﻘﻖ ﻓﻴﻪ ﺍﻟﺘﻔﺮﺩ ﺍﻟﻤﻄﻠﻖ‬ ‫ﺣﻴﻨﺌﺬ)‪.(١‬‬ ‫‪ ٣٨٦‬ا ع‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﺍﻟﻤﺨﺘﻠﻖ‪ ،‬ﻭﺗﺤﺮﻡ ﺭﻭﺍﻳﺘﻪ ﻣﻊ ﺍﻟﻌﻠﻢ‬ ‫ﻫﻮ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‬ ‫ﺑﻪ ﺇﻻ ﻣﺒﻴ ﻨﺎ‪ .‬ﻭﻳﺤﺮﻡ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﺬﺏ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻓﺄﺧﺒﺎﺭ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻣﻤﺎ ﻳﺮﻭﻭﻧﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻭﺇﺷﺎﻋﺘﻪ ﻓﻲ ﺃﻳﺪﻱ ﺍﻷﻣﺔ ﻓﻘﺒﻠﺘﻬﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻧﺘﺸﺮﺕ ﻋﻠﻰ ﺃﻳﺪﻱ ﺿﻌﻔﺎﺀ ﺍﻷﻣﺔ‬ ‫ﻭﺟﻬﺎﻟﻬﺎ ﻭﻳﻨﻘﻀﻮﻥ ﻣﺎ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻪ ﻭﺟﻮﻩ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺴﻨﻦ)‪.(٣‬‬ ‫‪ ٣٨٧‬ا‪J,I‬‬ ‫ﺍﻟﺨﺒﺮ ﺍﻟﻤﻨﻘﻄﻊ ﻫﻮ‪ :‬ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺭﻭﺍﺗﻪ ﻭﺍﺣﺪ ﻣﻦ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﺃﻭ ﻣﻦ‬ ‫ﻣﻜﺎﻧﻴﻦ ﻭﺃﻛﺜﺮ ﺑﺤﻴﺚ ﻻ ﻳﺰﻳﺪ ﻛﻠﻤﺎ ﺳﻘﻂ ﻣﻨﻬﺎ ﻋﻠﻰ ﺭﺍﻭ ﻭﺍﺣﺪ)‪.(٤‬‬ ‫‪ ٣٨٨‬ا‪H7‬‬ ‫ﺍﻟﻤﻌﻀﻞ‪ :‬ﻫﻮ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺭﻭﺍﺗﻪ ﺍﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ ﻣﻊ ﺍﻟﺘﻮﺍﻟﻲ ﻛﻘﻮﻝ ﻣﺎﻟﻚ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻬﻤﺎ ﻣﻦ ﻧﻮﻉ ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻗﺒﻮﻟﻬﻤﺎ ﻛﻤﺎ ﻣﺮ ﻭﻟﻌﺪﻡ ﺍﻟﺘﻘﻴﺪ‬ ‫ﺑﺴﻘﻮﻁ ﺍﺛﻨﻴﻦ ﻓﻲ ﺍﻟﻤﻌﻀﻞ)‪.(٥‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٨٢/٢‬ ‪.٨٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٣/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٤٥/١‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٤/٢‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٤/٢‬‬ ‫‪295‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٨٩‬اﻷ‪!g‬ر ا"ر ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻌﺎﺭﺿﺔ‪ :‬ﻓﻤﺜﻞ ﺫﻟﻚ ﺃﻥ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺧﺒﺮ ﺑﺈﺑﺎﺣﺔ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻳﻨﻈﺮ ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ ﻣﻦ‬ ‫‬‫ﺷﻲﺀ‪ ،‬ﻭﻳﺮﻭﻯ ﺧﺒﺮ ﺁﺧﺮ ﻓﻴﺤﻈﺮ ﺫﻟﻚ ﻓﻴﻮﻗﻔﺎ‬ ‫ﺍﻟﻤﺘﺄﺧﺮ ﺑﺎﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﻟﻤﻨﺴﻮﺥ)‪.(١‬‬ ‫‪ ٣٩٠‬ا\‪&%  A A S%‬ه‬ ‫ﺇﻥ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﺗﺮﻩ ﺃﻭ ﺗﺄﺗﻴﻪ ﻭﻟﻢ ﻳﺤﺪﺛﻚ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﻭﻟﻮ‬ ‫ﻋﻠﻤﺘﻪ ﻭﺗﺄﺗﻴﻪ ﻭﺷﺎﻫﺪﺗﻪ ﻭﺇﻥ ﻛﻨﺖ ﻓﻲ ﻣﻸ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺤﺪﺛﻜﻢ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﺮﻭﻯ‬ ‫ﻣﻨﻪ ﻭﺇﻥ ﺗﺤﺪﺙ ﻋﻨﻪ ﻭﺃﻥ ﺗﺨﺒﺮ ﻋﻨﻪ ﻓﺘﻘﻮﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻭﺭﻭﻯ ﻟﻲ ﻭﻗﺎﻝ ﻟﻲ‬ ‫ﺃﻗﺮ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻓﻠﻪ ﺣﺘﻰ ﺗﻘﻮﻝ‪ :‬ﻗﺪ ﺻﺢ ﻋﻨﺪﻱ ﺟﻤﻴﻊ‬ ‫ﻭﺃﺧﺒﺮﻧﻲ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ‪‬‬ ‫ﻣﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺎﺭﻭﻭﻩ ﻋﻨﻲ ﺃﻭ ﺣﺪﺙ ﻋﻨﻲ)‪.(٢‬‬ ‫‪ ٣٩١‬ا‪ @5‬وا‪ A /‬ا&اوي وا&وي ‪I‬‬ ‫ﺇﻥ ‪‬‬ ‫ﺣﺪﺙ ﻋﻦ ﺍﻟﺸﻴﺦ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻢ ﺃﻋﻘﻞ ﺃﻭ ﻟﻢ ﺃﺣﺪﺛﻚ ﺃﻭ ﻟﻢ ﺃﺧﺒﺮﻙ‬ ‫ﻓﻘﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺑﻞ ﺣﺪﺛﺘﻨﻲ ﻭﺃﺧﺒﺮﺗﻨﻲ ﻭﻗﻠﺖ ﻟﻲ‪ :‬ﻓﻠﻴﺲ ﻓﻲ ﻫﺬﺍ ﻛﻠﻪ ﺗﺠﺮﻳﺢ‬ ‫ﻟﻠﺮﺍﻭﻱ‪ ،‬ﻭﻻ ﻟﻠﻤﺮﻭﻱ ﺑﺠﻮﺍﺯ ﺍﻟﺴﻬﻮ ﻭﺍﻟﻐﻠﻂ ﻋﻠﻴﻬﻤﺎ ﻭﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻴﺲ ﻋﻨﺪﻱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﻭ ﻟﻢ ﺃﻗﻠﻪ ﻭﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺑﻞ ﻫﻮ ﻋﻨﺪﻙ ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻢ ﺃﺣﻔﻈﻪ ﻭﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺑﻞ ﻗﺪ ﺣﻔﻈﻨﺎﻩ ﻋﻨﻚ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪:‬‬ ‫ﺃﺣﻔﻈﺖ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺻﺢ ﺍﻟﺤﺪﻳﺚ ﻭﻳﺠﻮﺯ ﻟﻠﺸﻴﺦ ﺃﻥ ﻳﺮﻭﻳﻪ ﻋﻦ ﺗﻠﻤﻴﺬﻩ ﻋﻦ‬ ‫ﻧﻔﺴﻪ ﻓﻴﻘﻮﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻓﻼﻥ ﻋﻨﻲ ﺑﺴﻨﺪﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٨/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٧/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٨/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪296‬‬ ‫‪ ٣٩٢‬ا‪ A &!O‬ا‪ |4‬وا ‪I‬ن و‪&48‬ه‬ ‫ﺃﻣﺎ ﺧﺒﺮﻫﻢ ﻋﻦ ﺍﻟﻤﻴﺖ ﻓﻤﻘﺒﻮﻝ ﻭﻛﺬﻟﻚ ﺍﻟﻤﺠﻨﻮﻥ ﺇﺫﺍ ﺃﺧﺒﺮﻭﺍ ﻋﻨﻪ ﺃﻳﺎﻡ‬ ‫ﺻﺤﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻨﺎﺳﻲ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﺻﺤﻴﺢ ﻭﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻛﺎﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻧﻔﺴﻪ ﺇﺫﺍ ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﺃﻭ ﺷﻚ ﻓﻴﻬﺎ ﺃﻭ ﻗﺒﻠﻬﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻹﻋﺮﺍﺏ ﻭﻣﺘﻦ ﺍﻟﺤﺪﻳﺚ)‪.(١‬‬ ‫‪ ٣٩٣‬ا&وا‪dI .%‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻫﻞ ﻳﺮﻭﻳﻪ ﺍﻟﺮﺍﻭﻱ ﻓﻴﻨﻘﺺ‬ ‫ﻣﻨﻪ ﺃﻭ ﻳﺰﻳﺪ ﻓﻴﻪ ﺃﻭ ﻳﺮﻭﻳﻪ ﺑﻠﻐﺔ ﻏﻴﺮ ﻋﺮﺑﻴﺔ ﺃﻭ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻏﻴﺮ ﻣﺘﻦ‬ ‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻓﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻘﺺ ﻓﻼ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﺘﻌﻠﻘﺎ ﺑﻪ ﻓﻼ ﻳﺤﺪﺙ ﺑﻪ‬ ‫ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻨﻘﻮﺹ‬ ‫ﻛﺬﻟﻚ ﻭﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﺪﺙ ﺑﻤﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻓﻴﺤﺮﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻪ ﻓﻴﻄﻠﻖ ﺃﻭ‬ ‫ﻳﻄﻠﻖ ﺍﻟﻤﺴﺘﺜﻨﻰ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻛﻠﻪ ﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(٢‬‬ ‫‪ ٣٩٤‬أ& ا‪ !I‬ﮊ‬ ‫ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ﺑﻜﺬﺍ ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺻﺎﺭ ﺳﻨ‪‬ﺔ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻣﻤﺎ ﺍﻟﺘﺰﻡ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﺣﺘﻰ ﻳﺮﻭﻯ‬ ‫ﻟﻔﻆ ﺍﻷﻣﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻣﺮﻧﺎ ﺍﻟﻨﺒﻲ ﮊ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺃﺑﻰ ﻣﻨﻪ ﺁﺧﺮﻭﻥ‪،‬‬ ‫ﻭﺃﻗﻮﻯ ﻣﻦ ﻫﺬﺍ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﺄﻣﺮ ﺑﻜﺬﺍ ﻭﻳﻨﻬﻰ ﻋﻦ ﻛﺬﺍ ﻓﺬﻫﺐ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫ﺃﻫﻞ ﺍﻟﺘﻌﻤﻴﻢ ﻣﺬﻫﺒﻬﻢ ﻭﺃﻫﻞ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻭﻗﻔﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ‪‬‬ ‫ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻣﻦ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻼ ﻛﻼﻡ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٥٨/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٥٨/١‬ ‪.١٥٩‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٦٠/١‬‬ ‫‪297‬‬‫ﺍﻟﺨﺒﺮ‬ ‫‪ ٣٩٥‬أاع  ﮊ‬ ‫ﺃﻓﻌﻞ ﺍﻟﻨﺒﻲ ﮊ ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺟﺒﻠﻲ ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﺍﻟﺠﺒﻠﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺨﻠﻘﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ‬ ‫ﺍﻟﺨﻠﻘﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺤﺘﺎﺟﺔ ﺇﻟﻴﻪ ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻨﻮﻡ ﻭﻣﺒﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﺎﺕ‬ ‫ﻭﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﺒﻠﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻄﺒﻮﻋﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ‪،‬‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻻ ﺗﻘﻮﻡ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺣﺎﺟﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬ ‫ﺍﻹﺑﺎﺣﺔ ﻟﻜﻞ ﺑﺸﺮﻱ ﺍﺗﻔﺎﻗﺎ)‪.(١‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﻭﺭﺩ ﺑﻴﺎﻧﺎ ﻟﺸﻲﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻛﺼﻼﺗﻪ ﮊ ﺑﻴﺎﻥ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ ³ ² ± ° ¯® ¬ « ª ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[٧٢ :‬‬ ‫ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﮊ‪» :‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ«)‪ .(٢‬ﻭﻛﺤﺠﻪ ﮊ ﺑﻴﺎﻥ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } | ﴿ :‬ﮯ ¡ ‪« ª © ¨ § ¦¥ ¤ £ ¢‬‬ ‫¬ ® ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩٧ :‬ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺧﺬﻭﺍ ﻋﻨﻲ ﻣﻨﺎﺳﻜﻜﻢ« ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(٣‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻌﻤﻮﻡ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ‪‬‬ ‫‬‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻓﻌﻠﻪ ﮊ‬ ‫ﺳﻮﻯ ﺭﺩﺍﺀﻩ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺗﺴﻮﻳﺔ ﺭﺩﺍﺋﻪ‬ ‫‪‬‬‫ﻟﻮ ﻧﻬﺎﻧﺎ ﮊ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ‬ ‫ﻓﻌﻞ ﻣﺨﺼﺺ ﻟﻌﻤﻮﻡ ﺍﻟﻨﻬﻲ‪ ،‬ﺇﺫ ﻻ ﺗﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬ ‫ﻭﺍﺟﺒﺎ‪،‬‬ ‫‬‫ﺗﺨﺼﻴﺼﺎ؛ ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺒﻴﻦ‬ ‫‬‫ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺣﻜﻢ ﻣﺎ ﻭﺭﺩ ﺑﻴﺎ ﻧﺎ ﻟﻪ ﺃﻭ‬ ‫ﻭﺍﺟﺒﺎ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺨﺼﺺ‬ ‫‬‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺨﺼﺺ‬ ‫ﻭﺍﺟﺒﺎ ‬ ‫‬‫ﻛﺎﻥ ﺍﻟﻔﻌﻞ‬ ‫ﺃﻳﻀﺎ)‪.(٤‬‬ ‫ﻭﺍﺟﺒﺎ ‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٨٥/٢‬ ‪.٨٦‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺭﺣﻤﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﺡ‪.٦٠٠٨ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،٨٦/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺟﻤﺎﻉ ﺃﺑﻮﺍﺏ ﺩﺧﻮﻝ ﻣﻜﺔ‪،‬‬ ‫ﻣﺤﺴﺮ‪ ،‬ﺡ‪.٩٢٩٧ :‬‬ ‫‪‬‬‫ﺑﺎﺏ‪ :‬ﺍﻹﻳﻀﺎﻉ ﻓﻲ ﻭﺍﺩﻱ‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪298‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺎ ﺩ ‪‬ﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﮊ ﻣﺨﺼﻮﺹ ﺑﻪ ﻣﻦ ﺩﻭﻥ ﺃﻣﺘﻪ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻛﻮﺟﻮﺏ ﺍﻹﺿﺤﺎﺀ ﻭﺍﻟﻀﺤﻰ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻧﺤﻮ‬ ‫ﻛﺘﺰﻭﻳﺞ ﺗﺴﻊ ﺯﻭﺟﺎﺕ ‬ ‫ﺫﻟﻚ)‪.(١‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻣﺎ ﻭﺭﺩ ﻋﻠﻰ ﻏﻴﺮ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﺴﻤﺎﻥ‪:‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻋﻠﻤﺖ ﺻﻔﺘﻪ ﻣﻦ ﻭﺟﻮﺏ ﺃﻭ ﻧﺪﺏ ﺃﻭ ﺇﺑﺎﺣﺔ ﻓﺤﻜﻤﻪ ﻋﻠﻰ‬ ‫ﻭﻧﺪﺑﺎ ﻭﺇﺑﺎﺣﺔ ﻣﺎ ﻟﻢ ﻳﻘﻢ‬ ‫‬‫ﻭﺟﻮﺑﺎ‬ ‫‬‫ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺘﻪ ﮊ ﻣﺜﻠﻪ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﺩﻟﻴﻞ ﻳﻤﻨﻊ ﺍﻟﺘﺄﺳﻲ ﺑﻪ ﻓﻲ ﺷﻲﺀ‪.‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺻﻔﺘﻪ ﻣﻦ ﻭﺟﻮﺏ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻓﻌﻠﻪ ﮊ ﻭﻟﻢ‬ ‫ﺗﺪﻝ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺟﻬﺔ ﺇﺗﻴﺎﻧﻪ ﻟﻪ‪ ،‬ﺃﻫﻮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻮﺟﻮﺏ ﺃﻡ ﻏﻴﺮﻩ؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻋﻠﻰ ﻣﺎ ﻳﺤﻤﻞ؟ ﻓﻨﻮﻗﻌﻪ ﻧﺤﻦ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺳﺮﻳﺞ ﻭﺍﻹﺻﻄﺨﺮﻱ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻧﻪ ﻳﺤﻤﻞ‬ ‫ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻴﻠﺰﻣﻨﺎ ﺇﻳﻘﺎﻋﻪ ﻟﻮﺟﻮﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺑﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺪﺏ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺑﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻮﺟﻮﺏ ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺇﻥ ﻇﻬﺮ ﻣﻨﻪ ﮊ ﻗﺼﺪ ﺍﻟﻘﺮﺑﺔ ﻓﻨﺪﺏ ﻭﺇﻻ ﻓﻤﺒﺎﺡ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﺑﺎﻟﻮﻗﻒ)‪.(٢‬‬ ‫‪! ٣٩٦‬دة ا&‪C‬ل >!‪ H‬ا!‪.‬‬ ‫ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﻫﺬﺍ ﻋﻠﻰ ﻗﺪﺭ ﺣﺪﺳﻬﻢ ﻭﺧﻠﻘﻬﻢ‪ ،‬ﻗﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪:‬‬ ‫ﻗﺪ ﻋﺮﻑ ﺍﷲ ‪ 8‬ﻭﻋﺮﻑ ﺩﻳﻨﻪ ﺍﻟﺬﻱ ﻳﺨﺼﻪ ﻗﺒﻞ ﻣﺒﻌﺜﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﻣﺮ ﻭﺍﻗﻊ ﺇﻟﻴﻪ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٨٦/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٨٧/٢‬ ‪.٨٩‬‬ ‫‪299‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﻓﻲ ﻗﻠﺒﻪ ﻣﻦ ﻗﺒﻞ ﺍﷲ ‪ 8‬ﻓﺼﺎﻧﻪ ﺑﻪ ﺣﺘﻰ ﺟﺎﺀﻩ ﺍﻟﺤﻖ ﻓﻲ ﻏﺎﺭ ﺣﺮﺍﺀ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‬ ‫ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪ #‬ﻗﺎﻟﺖ‪» :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﺘﺤﻨﺚ ﻓﻲ ﻏﺎﺭ ﺣﺮﺍﺀ‬ ‫ﺃﻳﺎﻡ ﺭﺟﺐ ﺃﺗﺎﻩ ﺍﻟﺤﻖ ﻭﻫﻮ ﺑﻐﺎﺭ ﺣﺮﺍﺀ«)‪.(١‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺃﻣﺮ ﺃﺩﺭﻛﻪ ﺑﻌﻘﻠﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺗﻮﺣﻴﺪ ﺭﺑﻪ ﻭﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻘﺪ‬ ‫ﺟﻤﻴﻌﺎ‬ ‫‬‫ﻣﻦ ﻣﻔﺮﻭﺿﺎﺗﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﺎﻟﻮﻗﻒ ﺃﻫﻞ ﺍﻟﻮﻗﻒ ﻭﺃﺟﺎﺯ ﺍﻵﺧﺮﻭﻥ ﺍﻷﻣﺮﻳﻦ‬ ‫ﻟﻜﻨﻬﻢ ﻟﻢ ﻳﻘﻄﻌﻮﺍ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﻭﻗﻄﻊ ﺁﺧﺮﻭﻥ ﺃﻧﻪ ﺫﺍﻕ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ ‪: 8‬‬ ‫﴿ ^ _ ` ﴾ ]ﺍﻟﻀﺤﻰ‪ ،[٧ :‬ﻭﺑﻘﻮﻟﻪ ‪% $ # " ! ﴿ : 8‬‬ ‫&' ( ) * ‪6 5 4 3 2 1 0 / . - , +‬‬ ‫‪] ﴾ = < ; : 9 87‬ﺍﻟﺸﻮﺭﻯ‪.(٢)[٥٢ :‬‬ ‫‪ !' ٣٩٧‬ا‪&Q !I‬ا‪ Ji‬اﻷ!‪4‬ء >!‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺃﻣﺮ ﺃﻭﻝ ﻭﻫﻠﺔ ﺑﺸﺮﻳﻌﺔ‬ ‫ﻧﻮﺡ ‪ ‰‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪* ) ( ' & % $ # " ﴿ :‬‬ ‫‪4 3 2 1 0 / . - ,+‬‬ ‫‪] ﴾ < ; : 98 7 6 5‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٦٣ :‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﻻ ﺗﻘﺘﻀﻲ ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﻪ ﺷﻤﻠﻬﻢ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺗﻌﺒﺪ ﺑﺸﺮﻳﻌﺔ‬ ‫ﻋﻴﺴﻰ ‪ ، ‰‬ﻭﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺃﻧﺎ ﺃﺣﻖ ﺑﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﻷﻧﻪ ﻻ ﻧﺒﻲ‬ ‫ﺑﻴﻨﻲ ﻭﺑﻴﻨﻪ«)‪ ،(٣‬ﻭﻟﻤﻜﺎﻥ ﻭﺿﻌﻪ ﻛﻔﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﻋﻴﺴﻰ ﻭﻣﺮﻳﻢ ﺃﻳﺎﻡ ﺩﺧﻮﻟﻪ‬ ‫ﺍﻟﻜﻌﺒﺔ ﺣﻴﻦ ﺃﻣﺮ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ ﺃﻥ ﻳﻤﺤﻮ ﺍﻟﺼﻮﺭ ﻛﻠﻬﺎ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻜﻌﺒﺔ ﺇﻻ‬ ‫ﻣﺎ ﺗﺤﺖ ﻳﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻌﺚ ﺃﻭﻻ ﺑﺸﺮﺍﺋﻊ ﺃﻭﻟﻲ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺃﻣﺮ‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺑﺎﺏ‪ :‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﺡ ‪.٤‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٦٢/١‬ ‪.٦٣‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ F E D C ﴿ :‬‬ ‫]ﻣﺮﻳﻢ‪ ،[١٦ :‬ﺡ‪.٣٤٤٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪300‬‬ ‫ﺑﺎﺗﺒﺎﻋﻬﻢ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪ÆÅ Ä Ã Â Á À ¿ ¾ ½ ¼ ﴿ :‬‬ ‫‪Ø × Ö Õ ÔÓ ÒÑ Ð Ï Î Í Ì Ë Ê É È Ç‬‬ ‫‪] ﴾ Ù‬ﺍﻷﺣﻘﺎﻑ‪ ،[٣٥ :‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺗﻌﺒﺪ ﺑﺸﺮﻳﻌﺔ ﻣﻮﺳﻰ ‪.(١) ‰‬‬ ‫‪ &44O' ٣٩٨‬ا‪I‬س  ا‪4"g‬ر ا‪&Q‬ا‪Ji‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻌﺚ ﺍﷲ ‪ 8‬ﺭﺳﻮﻟﻴﻦ ﺑﺸﺮﻳﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺭﺳﻮﻟﻴﻦ ﺑﺸﺮﻳﻌﺘﻴﻦ‬ ‫ﻣﺨﺘﻠﻔﺘﻴﻦ ﺇﻟﻰ ﺃﻣﺘﻴﻦ ﺃﻭ ﺇﻟﻰ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺨﻴﺎﺭ ﺇﻟﻰ ﺍﻷﻣﺔ ﺃﻳﻬﻤﺎ ﺃﺣﺒﺖ‬ ‫ﺃﺟﺎﺑﺖ ﻟﻪ‪ ،‬ﺃﻭ ﺭﺳﻮﻻ ﺑﺸﺮﻳﻌﺔ ﻳﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺣﻜﻢ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺣﻜﻢ ﺍﻷﺟﻨﺎﺱ‬ ‫ﻛﺎﻟﺴﻮﺩﺍﻥ ﻭﺍﻟﺒﻴﻀﺎﻥ‪ ،‬ﻭﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﺭﺳﻮﻻ ﻳﺪﻋﻮ ﺇﻟﻰ ﺷﺮﻳﻌﺔ‬ ‫ﻣﺤﺪﺛﺔ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻭﻳﻮﺳﻊ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺃﻥ ﻳﺠﻴﺐ ﻟﻪ ﺃﻭ ﻳﺤﻈﺮ ﺑﻌﺾ‬ ‫ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﻳﺪﻉ ﺁﺧﺮﻳﻦ ﻋﻠﻰ ﺷﺮﺍﺋﻌﻬﻢ ﺃﻭ ﻳﺮﺳﻞ ﺭﺳﻮﻻ ﻓﻴﻜﻠﻪ ﺇﻟﻰ‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺮﺃﻱ‪ ،‬ﺃﻭ ﺭﺳﻮﻟﻴﻦ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻳﺠﺘﻬﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺭﺃﻳﻪ‬ ‫ﻭﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺍﺗﺒﺎﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺍﻷﺧﺬ ﺑﺮﺃﻳﻪ‪ ،‬ﻭﻳﻨﺘﻘﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﺃﻱ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺇﻟﻰ ﺭﺃﻱ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻜﺬﺍ؛ ﻓﻤﺎ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ‬ ‫ﺃﻣﻮﺭﻫﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻟﻤﻮﺍﺭﻳﺚ ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﺳﺎﺋﻎ‬ ‫ﻟﻴﺲ ﻓﻲ ﺍﻟﻌﻘﻞ ﻣﺎ ﻳﺤﻴﻠﻪ ﻭﻻ ﻓﻲ ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﺒﻄﻠﻪ)‪.(٢‬‬ ‫‪ h%s;' ٣٩٩‬ا&‪t! @7 HC‬‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻧﻘﺾ ﺃﻣﺮﺍﺭﻫﺎ ﺃﻭ ﺃﻣﺮﺍﺭ ﻧﻘﻀﻬﺎ ﺃﻭ‬ ‫ﺃﻣﺎ ﺇﺭﺳﺎﻝ ﺭﺳﻞ ﺑﺘﻜﺬﻳﺐ ﺑﻌﻀﻬﺎ ‬ ‫ﺭﺳﻮﻟﻴﻦ ﺑﺈﺑﻄﺎﻝ ﻣﺎ ﻳﻘﻮﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻭ ﺑﻘﻄﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﺬﺭ ﻣﻦ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٣/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٤/١‬‬ ‫‪301‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺍﺗﺒﻊ ﺻﺎﺣﺒﻪ ﺃﻭ ﺑﺄﻥ ﻳﺸﺮﻉ ﺃﺣﺪﻫﻤﺎ ﻣﺎ ﻳﻨﺴﺨﻪ ﺍﻵﺧﺮ ﺃﻭ ﻳﻨﺴﺦ ﻣﺎ ﻳﺸﺮﻋﻪ ﺍﻵﺧﺮ‪،‬‬ ‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻏﻴﺮ ﺟﺎﺋﺰ ﻋﻘﻼ ﻭﻻ ﺷﺮ ﻋﺎ)‪.(١‬‬ ‫‪ ٤٠٠‬اﻷ‪  H‬اﻷ„‪4‬ء >!‪ H‬ورود ا‪&Q‬ع‬ ‫ﻳﺘﺼﻞ ﺑﻬﺬﺍ ﻣﺎ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‪ ،‬ﺍﻟﺠﻮﺍﺏ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﺤﻈﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻮﻗﻒ ﺑﺎﻟﻮﻗﻒ)‪.(٢‬‬ ‫‪ ٤٠١‬اﻷ‪  H‬ا!دة >!ل ا"!‪w4‬‬ ‫ﻣﻦ ﺃﺟﺎﺏ ﺇﻟﻰ ﺷﺮﻳﻌﺔ ﻧﺒﻲ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﻣﺎ ﺑﻠﻐﻪ‬ ‫ﻭﻗﺎﻣﺖ ﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﺟﺎﺏ ﺇﻟﻰ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ‬ ‫ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﺠﻴﺐ ﻋﻠﻰ ﺩﻳﻦ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮ ﺩﻳﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺻﻼﺓ‬ ‫ﻭﻻ ﺻﻴﺎﻡ ﻭﻻ ﺯﻛﺎﺓ ﻭﻻ ﺣﺞ ﺣﺘﻰ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﷲ ‪ 8‬ﻭﺃﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ‬ ‫ﻗﺒﻮﻝ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺤﻈﺮ ﻻ ﻳﺴﻌﻪ ﺃﻥ‬ ‫ﻳﺘﺨﻠﻒ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺩﻳﻨﻪ ﻭﺃﻥ ﻻ ﻳﺮﻛﺐ ﺷﻴ ﺌﺎ ﻣﻦ ﺧﻼﻓﻪ ﻭﻳﺆﺛﻤﻮﻧﻪ ﺑﺬﻟﻚ)‪.(٣‬‬ ‫‪ mQ A $4;' ٤٠٢‬و‪ C‬ا!@‪i‬‬ ‫ﻓﻄﻴﻤﺎ ﺃﻭ ﻣﻊ ﺍﻟﺴﺒﺎﻉ ﺃﻭ ﻣﻊ‬ ‫‬‫ﺃﻣﺎ ﻣﻦ ﻭﻗﻊ ﻓﻲ ﺟﺰﻳﺮﺓ ﻣﻦ ﺍﻟﺒﺤﺮ ﻣﻮﻟﻮ ﺩﺍ ﺃﻭ‬ ‫ﺍﻟﺒﻬﺎﺋﻢ ﻓﻌﺎﺵ ﻏﻴﺮ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﺬﺍ ﻋﻠﻰ ﻏﻴﺮ ﻣﻦ ﺫﻫﺐ ﻓﻲ ﺍﻟﻌﻘﻞ ﻣﺬﻫﺐ‬ ‫ﺃﻫﻞ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺃﻣﺎ ﻟﻤﻦ ﻛﺎﻥ ﻳﺴﻤﻊ ﺍﻷﺻﻮﺍﺕ ﻓﻌﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﻤﻮﺍﺿﻌﺔ‬ ‫ﻳﺼﺢ ﻋﻘﻠﻪ ﻭﺇﻥ ﻟﻢ ﻳﺴﻤﻊ ﺻﻮ ﺗﺎ ﻭﻟﻢ ﻳﻨﻄﻖ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻮﻗﻒ ﻓﻬﻮ ﺑﺎﻟﻤﺬﻫﺐ‬ ‫ﺍﻷﻭﻝ ﺃﺷﺒﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٧/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٨/١‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٦٨/١‬ ‪.٦٩‬‬ ‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪302‬‬ ‫‪ ٤٠٣‬ا\ ‪  .‬ا‪ A 4 $"O‬ا‪%‬ت‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺑﻌﺪ ﺗﻨﺎﻓﺮ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺤﺠﺔ ﻓﻴﻪ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﺛﻦ‪ d‬ﻋﺸﺮ‪،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﺸﺮﻭﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺳﺒﻌﻮﻥ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻣﺎﺋﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﺎﺋﺘﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﺪﺩ ﻣﺎ ﻳﻮﺟﺐ ﻋﻠﻢ ﺍﻟﺘﻮﺍﺗﺮ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻮﺍﺣﺪ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﺍﺳﺘﺪﻝ‬ ‫ﻫﺆﻻﺀ ﺑﻘﻮﻝ ﺍﷲ ‪8 7 6 5 4 3 2 1 0 / ﴿ : 8‬‬ ‫‪] ﴾ ? > = < ; : 9‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،[٦ :‬ﻭﻗﺎﻝ ﺍﷲ ‪~ ﴿ : 8‬‬ ‫ﮯ ¡ ‪] ﴾ § ¦ ¥¤ £ ¢‬ﺍﻟﺴﺠﺪﺓ‪.(١)[١٨ :‬‬ ‫ا‪I5‬ﱠ‪ .‬ا"&‪.%&%‬‬ ‫ﱡ‬‫‪٤٠٤‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻓﻠﻢ‬ ‫ﻗﻮﻻ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﮊ ‬‫ﻓﻌﻼ ﺃﻭ ﺳﻤﻊ ‬‫ﺇﺫﺍ ﺭﺃﻯ ﮊ ‬ ‫ﺗﻘﺮﻳﺮﺍ ﻣﻨﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻴﻜﻮﻥ ‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻟﻜﻦ‬‫‬‫ﻳﻨﻜﺮﻩ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺑﺸﺮﻁ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺑﻤﻌﻠﻮﻡ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﻣﻤﺎ ﻳﻘﻄﻊ‬ ‫ﻗﻄﻌﺎ ﻻ ﻳﻤﻜﻦ ﻧﺴﺨﻪ ﻭﻻ ﺗﻐﻴﻴﺮﻩ ﻛﺎﻟﻜﻔﺮ ﺑﺎﷲ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻤﺎ‬ ‫ﺑﺘﺤﺮﻳﻤﻪ ‬ ‫ﻣﺎﺭﺍ ﺇﻟﻰ‬ ‫ﺗﺪﻝ ﻗﺮﻳﻨﺔ ﺍﻟﺤﺎﻝ ﻋﻠﻰ ﺃﻥ ﺳﻜﻮﺗﻪ ﻟﻴﺲ ﺑﺘﻘﺮﻳﺮ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺭﺃﻯ ﮊ ﻣﺠﻮﺳ ‪‬ﻴﺎ ‪‬‬ ‫ﺗﻘﺮﻳﺮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻤﺮﻭﺭ ﺇﻟﻰ ﺍﻟﻜﻨﻴﺴﺔ)‪.(٢‬‬ ‫‬‫ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻢ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻪ‬ ‫‪&„ ٤٠٥‬وط < ‪@"4‬‬ ‫ﻟﺤﺠﻴﺔ ﺗﻘﺮﻳﺮﻩ ﮊ ﺷﺮﻭﻃ ﺎ؛ ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ ﻭﻟﻢ ﻳﻨﻜﺮﻩ‪ ،‬ﻭﺍﺷﺘﺮﻁ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧١/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩٣/٢‬‬ ‫‪303‬‬‫ﺍﻟﺨﺒﺮ‬ ‫ﺣﻀﺮﺗﻪ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﻏﻴﺮ ﺣﻀﺮﺗﻪ ﻭﻟﻮ ﻋﻠﻢ ﺑﻪ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻓﻠﻢ ﻳﻨﻜﺮﻩ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﺎ ﻟﻮ ﺳﻜﺖ ﻋﻦ‬ ‫ﺇﻧﻜﺎﺭ ﻓﻌﻞ ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﻧﻜﺎﺭﻩ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻣﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﻨﺴﺦ ﻓﻴﺨﺮﺝ ﻧﺤﻮ ﺍﻟﻜﻔﺮ ﺑﺎﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ ﺗﻘﺮﻳﺮ‪.‬‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻻ ﻳﻨﻜﺮﻩ ﻓﻲ ﺣﻀﺮﺗﻪ ﻏﻴﺮﻩ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﻛﺘﻔﻰ ﺑﺬﻟﻚ‬ ‫ﺍﻹﻧﻜﺎﺭ‪.‬‬ ‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻣﻨﺘﺒﻪ ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ ﻏﻴﺮ ﻏﺎﻓﻞ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﺣﺘﻤﻞ ﺃﻧﻪ ﻏﺎﻓﻞ ﻓﻼ ﺗﻘﺮﻳﺮ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻪ ﺍﺳﺘﺒﺸﺎﺭ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺃﻣﺎ ﻟﻮ‬ ‫ﺍﺳﺘﺒﺸﺎﺭﺍ ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺫﻟﻚ ﺍﻟﻘﻮﻝ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﺩﻝ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺯ‬ ‫‬‫ﻇﻬﺮ ﻣﻨﻪ ﮊ‬ ‫ﻭﻻ ﻳﻜﻮﻥ ‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﺘﻌﺒﺪ ﺑﻪ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﺘﻤﺴﻚ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﺳﺘﺒﺸﺎﺭﻩ ﮊ ﺑﻘﻮﻝ‬ ‫ﺍﻟﻤﺪﻟﺠﻲﻭﻗﺪ ﻣﺪﺕ ﻟﻪ ﺃﻗﺪﺍﻡ ﺃﺳﺎﻣﺔ ﻭﺯﻳﺪ‪» :‬ﺇﻥ ﻫﺬﻩ ﺍﻷﻗﺪﺍﻡ ﺑﻌﻀﻬﺎ ﻣﻦ‬ ‫ﺑﻌﺾ«)‪ ،(١‬ﻓﻲ ﺟﻌﻞ ﺍﻟﻘﺎﻓﺔ ﻃﺮﻳﻘﺎ ﺷﺮﻋ ‪‬ﻴﺎ ﻳﺆﺧﺬ ﺑﻬﺎ ﻓﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﺳﺘﺒﺸﺎﺭﻩ ﻛﺎﻥ ﻟﻤﻮﺍﻓﻘﺔ ﺍﻟﺤﻖ ﻭﺇﻟﺰﺍﻡ ﺍﻟﺨﺼﻢ ﻣﺎ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﻷﻥ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‬ ‫ﺗﻌﺮﺿﻮﺍ ﻟﺬﻟﻚ)‪.(٢‬‬ ‫‪&%&' ;< ٤٠٦‬ه ﮊ‬ ‫ﻭﻣﻨﺴﻮﺧﺎ‪ ،‬ﻓﺈﻥ ﺳﺒﻖ‬ ‫‬‫ﺣﻜﻢ ﺗﻘﺮﻳﺮﻩ ﮊ ﺣﻜﻢ ﻓﻌﻠﻪ ﺣﻴﺚ ﺇﻧﻪ ﻳﻜﻮﻥ ﻧﺎﺳﺨ ﺎ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﺛﻢ ﺭﺃﻯ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﻤﺤﺮﻡ ﺣﻜﻤﻬﺎ ﻓﻠﻢ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻪ ﻛﺎﻥ ﺫﻟﻚ ﻧﺴﺨ ﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺡ‪ ،٦٧٧٠ :‬ﻭﻣﺴﻠﻢ‪ :‬ﺡ‪ ،٤٥٩ :‬ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٣/٢‬ ‪.٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪304‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺃﻥ ﻻ ﺗﻜﻮﻥ ﻫﻨﺎﻟﻚ ﻗﺮﻳﻨﺔ ﺗﺪﻝ‬ ‫ﻟﻠﺘﺤﺮﻳﻢ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻋﻠﻰ ﺃﻥ ﺳﻜﻮﺗﻪ ﻋﻦ ﻏﻴﺮ ﺭﺿﻰ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻭﻛﺬﺍ ﻳﻜﻮﻥ ﺑﻴﺎ ﻧﺎ ﻟﻠﻤﺠﻤﻞ‪ ،‬ﻭﻛﺬﺍ ﻳﻜﻮﻥ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻠﻌﻤﻮﻡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩٥/٢‬‬ ‫‪305‬‬ ‫„&ع ‪I!> A‬‬ ‫‪ ;< ٤٠٧‬ا‪&Q H‬ع ‪I!> A‬‬ ‫ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺳﻞ‪ :‬ﻫﻞ ﻳﻜﻮﻥ ﻣﺎ ﻟﻢ ﻳﻨﺴﺦ ﻣﻨﻪ ﺷﺮ ﻋﺎ ﻟﻨﺎ ﺃﻡ ﻻ؟ ﻓﻴﻪ‬ ‫ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﺷﺮ ﻋﺎ ﻟﻨﺎ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﻜﻮﻥ ﺷﺮ ﻋﺎ ﻟﻨﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻨﺴﺦ ﻋﻠﻤﻨﺎ ﺑﻘﺎﺀﻩ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﺎ ﻟﻢ ﻳﻨﺴﺦ ﻣﻨﻪ ﺷﺮ ﻋﺎ ﻟﻨﺎ‪ ،‬ﺑﺸﺮﻃﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻘﺼﻪ ﺍﷲ ﻋﻠﻴﻨﺎ ﺃﻭ ﻧﺒﻴﻪ ﻣﻦ ﻏﻴﺮ ﺇﻧﻜﺎﺭ ﻟﻪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰﺣﻜﺎﻳﺔ‬ ‫ﻋﻦ ﺷﻌﻴﺐ ‪^ ] \[ Z Y X W ﴿ :‰‬‬ ‫_ ` ‪] ﴾ e d c b a‬ﻫﻮﺩ‪ ،[٨٥ :‬ﻭﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰﺣﻜﺎﻳﺔ ﻋﻦ ﻟﻮﻁ ‪ ‰‬ ‪ ~ } | ﴿ :‬ﮯ ¡‬ ‫‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١)[٢٨ :‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٦/٢‬ ‪.٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪306‬‬ ‫‬ ‫„& ‪I‬‬ ‫‪ ٤٠٨‬د‪ H4‬ا‪m A4i‬ن „&ع ‪T4 I!> A‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻧﻪ ﻟﻴﺲ ﺑﺸﺮﻉ ﻟﻨﺎﻭﻟﻮ ﻟﻢ ﻳﻨﺴﺦ‪ :‬ﺑﺄﻥ ﻧﺒﻴﻨﺎ ﮊ ﻛﺎﻥ‬ ‫ﺃﺻﻼ ﻓﻲ ﺍﻟﺸﺮﺍﺋﻊ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪p o n m l k ﴿ :‬‬‫‬ ‫‪{zyxwvutsrq‬‬ ‫| ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٨١ :‬ﻓﺈﻧﻪ ﻣﻦ ﺃﺑﻴﻦ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺃﻧﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺃﻣﺔ ﻣﻦ ﺑﻌﺚ‬ ‫ﺗﺎﺑﻌﺎ ﻟﺸﺮﻳﻌﺔ ﻣﻦ‬ ‫ﺁﺧﺮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴﻨﺎ ﮊ ‬‫‬ ‫ﺗﺎﺑﻌﺎ ﻭﻣﺘﺒﻮ ﻋﺎ ﻭﻓﻴﻪ ﺣﻂ ﻣﺮﺗﺒﺘﻪ‪ .‬ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺗﻘﺪﻣﻪ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫﴿ ‪] ﴾ 5 4 3‬ﻓﺎﻃﺮ‪ ،[٣٢ :‬ﻓﺈﻥ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺷﺮﺍﺋﻊ ﻣﻦ ﻗﺒﻠﻨﺎ ﺇﻧﻤﺎ‬ ‫ﺗﻠﺰﻣﻨﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ ﻻ ﺃﻧﻬﺎ ﺑﻘﻴﺖ ﺷﺮﺍﺋﻊ ﻟﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻳﻨﺘﻘﻞ‬ ‫ﻣﻦ ﺍﻟﻤﻮﺭﻭﺙ ﺇﻟﻰ ﺍﻟﻮﺍﺭﺙ ﻋﻠﻰ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﻠﻮﺍﺭﺙ ﻭﻣﻀﺎﻓﺎ ﺇﻟﻴﻪ‬ ‫ﻣﺨﺘﺼﺎ ﺑﻪ)‪.(١‬‬ ‫‪‬‬ ‫‪ ٤٠٩‬د‪ H4‬ا‪m A4i‬ن „&ع ‪&„ I!> A‬ع ‪I‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻧﻪ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﻟﻢ ﻳﻨﺴﺦ‪ :‬ﺑﺎﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻘﻞ ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Ä Ã ÂÁ À ¿ ¾ ﴿ :‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ‬ ‫‬‫]ﺍﻷﻧﻌﺎﻡ‪ ،[٩٠ :‬ﻭﺍﻟﻬﺪﻯ‪ :‬ﺍﺳﻢ ﻟﻺﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﺍﺗﺒﺎﻉ ﺷﺮﻋﻬﻢ‪ .‬ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Y X WV U T S R Q ﴿ :‬‬ ‫‪] ﴾ \ [ Z‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٤٤ :‬ﻭﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﺟﻤﻠﺘﻬﻢ‪ ،‬ﻓﻮﺟﺐ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﻜﻢ ﺑﻬﺎ‪ .‬ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Q P O N M L K J ﴿ :‬‬ ‫]ﺍﻟﺸﻮﺭﻯ‪ ،[١٣ :‬ﻭﺍﻟﺪﻳﻦ‪ :‬ﺍﺳﻢ ﻟﻤﺎ ﻳﺪﺍﻥ ﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٨/٢‬ ‪.٩٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩٩‬‬ ‫‪307‬‬‫ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ‬ ‫‪ !' ٤١٠‬ا‪ !I‬ﮊ >!‪ H‬ا!‪.‬‬ ‫ﻣﺘﻌﺒﺪﺍ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﺑﺸﺮﻳﻌﺔ ﻣﻦ ﻗﺒﻠﻪ ﺃﻡ ﻻ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﺎﺀ‬ ‫‬‫ﻫﻞ ﻛﺎﻥ ﻧﺒﻴﻨﺎ ﮊ‬ ‫ﺑﺸﺮﻳﻌﺔ ﻣﺒﺘﺪﺃﺓ؟ ﻗﻮﻻﻥ‪ :‬ﺍﻟﺜﺎﻧﻲ ﻣﻨﻬﻤﺎ ﻫﻮ ﺍﻟﺤﻖ؛ ﻷﻧﻪ ﻟﻮ ﺗﻌﺒﺪ ﮊ ﺑﺸﺮﻉ ﻧﺒﻲ‬ ‫ﻣﺘﻌﺒﺪﺍ ﻓﻴﻪ‬ ‫‬‫ﻗﺒﻠﻪ ﻷﺿﻴﻒ ﺇﻟﻰ ﺷﺎﺭﻋﻪ‪ ،‬ﻭﻛﺎﻥ ﻧﺒﻴﻨﺎ ﻛﺎﻟﻤﺆﺩﻱ ﻋﻨﻪ‪ ،‬ﻷﻥ ﻣﺎ ﻛﺎﻥ‬ ‫ﺑﺎﺗﺒﺎﻉ ﻣﻦ ﻗﺒﻠﻪ ﻓﻬﻮ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺆﺩﻱ؛ ﻓﻜﻤﺎ ﺃﻥ ﺷﺮﻳﻌﺘﻪ ﻻ ﺗﻀﺎﻑ ﺇﻟﻰ ﻣﻦ‬ ‫ﻳﺆﺩﻱ ﻋﻨﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻛﺬﻟﻚ ﻣﺎ ﺃﺩﺍﻩ ﻋﻦ ﻏﻴﺮﻩ ﻻ ﻳﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﻓﻈﻬﺮ‬ ‫ﻟﻚ ﺃﻥ ﺍﻟﺤﻖ‪ :‬ﺃﻧﻪ ﮊ ﺇﻧﻤﺎ ﺑﻌﺚ ﺑﺸﺮﻳﻌﺔ ﻣﺒﺘﺪﺃﺓ ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺑﻌﻀﻬﺎ ﺣﻜﻢ ﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ ﺃﻭ ﺧﺎﻟﻒ‪.‬‬ ‫ﺃﻣﺎ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﻣﺘﻌﺒﺪ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻢ‬ ‫ﻳﺘﻌﺒﺪ‪ ،‬ﻭﺗﻮﻗﻒ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻖ؛ ﺇﺫ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﺑﻤﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻋﻠﻤﻪ‪،‬‬ ‫ﻭﻛﻼ ﺍﻟﺤﺎﻟﻴﻦ ﻓﻲ ﺣﻘﻪ ﻣﻤﻜﻦ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻇﺎﻫﺮ ﺳﻴﺮﺗﻪ ﮊ ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻏﻴﺮ ﻣﺘﻌﺒﺪ ﺑﺸﺮﻉ ﻣﻦ‬ ‫ﻣﺘﻌﺒﺪﺍ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺚ ﻋﻦ‬ ‫‬‫ﻗﺒﻠﻪ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺃﺣﻜﺎﻡ ﺗﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻃﻠﺒﻬﺎ ﻣﻦ ﺃﻫﻠﻬﺎ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٠١/٢‬‬ ‫‪308‬‬ ‫‪ h~s‬ا‪ \M‬‬ ‫‪ h~s .4 < ٤١١‬ا‪ \M‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ‪ :‬ﻫﻞ ﻳﻜﻮﻥ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﻳﻠﺰﻣﻨﺎ ﺍﺗﺒﺎﻋﻪ‬ ‫ﺃﻡ ﻻ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻣﻨﺎ ﺍﺗﺒﺎﻋﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﻮﻟﻪ ﻣﻤﺎ ﻳﺪﺭﻙ ﺑﺎﻟﻘﻴﺎﺱ ﺃﻭ ﻻ‪ ،‬ﻷﻥ‬ ‫ﻗﻮﻟﻪ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﺳﻤﺎﻉ ﻓﺒﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻦ ﺭﺃﻱ ﻓﺮﺃﻳﻬﻢ ﺃﻗﻮﻯ ﻣﻦ ﺭﺃﻱ ﻏﻴﺮﻫﻢ؛‬ ‫ﻷﻧﻬﻢ ﺷﺎﻫﺪﻭﺍ ﻃﺮﻳﻖ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺷﺎﻫﺪﻭﺍ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺘﻲ‬ ‫ﻧﺰﻟﺖ ﻓﻴﻬﺎ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺍﻟﻤﺤﺎﻝ ﺍﻟﺘﻲ ﺗﺘﻐﻴﺮ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻟﻬﻢ ﺯﻳﺎﺩﺓ‬ ‫ﺍﺣﺘﻴﺎﻁ ﻓﻲ ﺣﻔﻆ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺿﺒﻂ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻐﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﻘﻠﻴﺪﻩ ﻣﻄﻠﻘﺎ ﻷﻧﻪ ﻗﺪ ﻇﻬﺮ ﻓﻴﻬﻢ ﺍﻟﻔﺘﻮﻯ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻭﺍﺣﺘﻤﺎﻝ‬ ‫ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﺛﺎﺑﺖ ﻟﻌﺪﻡ ﻋﺼﻤﺘﻬﻢ ﻣﻦ ﺍﻟﺨﻄﺄ ﻛﺴﺎﺋﺮ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﺣﺘﻤﻞ ﺍﻟﺨﻄﺄ ﻟﻢ ﻳﺠﺰ ﻟﻤﺠﺘﻬﺪ ﺁﺧﺮ ﺗﻘﻠﻴﺪﻩ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺗﻘﻠﻴﺪ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﻣﻦ‬ ‫ﺑﻌﺪﻫﻢ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻳﺠﺐ ﺗﻘﻠﻴﺪﻩ ﻓﻴﻤﺎ ﻻ ﻳﺪﺭﻙ ﺑﺎﻟﻘﻴﺎﺱ؛ ﺇﺫﺍ ﻻ ﻭﺟﻪ ﻟﻪ ﺇﻻ ﺍﻟﺴﻤﺎﻉ ﺃﻭ‬ ‫ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻋﻨﻬﻢ ﻣﻨﺘﻒ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻼ ﻳﺠﺐ‪ ،‬ﻷﻥ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻟﺮﺃﻱ ﻣﻨﻬﻢ ﻣﺸﻬﻮﺭ ﻭﺍﻟﻤﺠﺘﻬﺪ ﻳﺨﻄﺊ ﻭﻳﺼﻴﺐ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻣﺬﻫﺐ‬ ‫ﺍﻟﺼﺤﺎﺑﻲ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻩ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺣﺠﺔ ﻋﻠﻰ ﺃﺣﺪ ﻟﺰﻡ ﺃﻥ ﻻ ﻳﻘﻊ‬ ‫‪309‬‬‫ﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ‬ ‫ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻼﻑ ﻓﻲ ﻣﺴﺄﻟﺔ ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺨﻼﻑ ﻗﺪ ﻭﻗﻊ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻩ ﻟﺰﻡ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻣﻦ ﺳﺒﻖ ﻣﻨﻬﻢ ﺇﻟﻰ ﻗﻮﻝ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻩ ﻳﻠﺰﻡ ﺍﻟﺒﺎﻗﻴﻦ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻓﻼ ﻳﺴﻌﻬﻢ‬ ‫ﺧﻼﻓﻪ‪ ،‬ﻭﺍﻟﻤﻌﻠﻮﻡ ﺃﻧﻬﻢ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻭﻟﻢ ﻳﺠﻌﻠﻮﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺴﺎﺑﻖ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻥ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ ﻻ ﻳﻜﻮﻥ‬ ‫ﺣﺠﺔ ﻋﻠﻰ ﺻﺤﺎﺑﻲ ﻣﺜﻠﻪ‪ .‬ﻭﺫﻛﺮﻭﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﺣﺠﻴﺘﻪ ﻋﻠﻰ ﻣﻦ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺼﺤﺎﺑﻲ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ ﺣﺠﺔ ﻋﻠﻰ ﺻﺤﺎﺑﻲ ﻣﺜﻠﻪ‪ ،‬ﻛﺬﻟﻚ ﻳﺠﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﻋﻠﻰ‬ ‫ﻏﻴﺮ ﺍﻟﺼﺤﺎﺑﻲ؛ ﻷﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺗﺤﻜﻢ)‪.(١‬‬ ‫‪ h~s ٤١٢‬ا‪  \M‬و'‪ a4MO‬ام‬ ‫ﻣﺬﻫﺐ ﺍﻟﺼﺎﺣﺐ ﻻ ﻳﺼﺢ ﺑﻪ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻠﻢ ﻭﺇﻥ ﻛﺎﻥ ﺭﺍﻭ ﻭﺷﺎﻫﺪ ﻛﻔﺘﻴﺎ‬ ‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺿﻤﺎﻡ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﻓﻲ ﺇﻧﺎﺀ ﻭﻟﻎ ﻓﻴﻪ ﺍﻟﻜﻠﺐ ﺃﻧﻪ ﺗﺠﺰﻳﻪ ﺛﻼﺙ‬ ‫ﺳﺒﻌﺎ« ﻭﺃﻣﺎ‬ ‫ﻏﺴﻼﺕ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻓﺎﻏﺴﻠﻮﻩ ‬ ‫ﻓﻌﻞ ﺍﻟﺼﺎﺣﺐ ﺇﻥ ﻛﺎﻥ ﻳﺨﺺ ﺑﻪ ﺍﻟﻌﺎﻡ ﺃﻡ ﻻ‪ ،‬ﻭﺍﻟﺠﻮﺍﺏ ﻫﻮ ﺃﻭﻟﻰ ﺑﻤﻌﺮﻓﺔ ﺫﻟﻚ‪،‬‬ ‫ﺑﻌﻀﻬﻢ ﻳﺄﺑﻰ ﺃﻥ ﻳﺨﺺ ﺑﻪ ﻣﺜﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻗﺎﻋﺪﺍ ﻋﻠﻰ ﺣﺎﺟﺘﻪ ﻓﻲ ﺑﻴﺖ ﺣﻔﺼﺔ ﻣﺴﺘﺪﺑﺮ ﺍﻟﻜﻌﺒﺔ ﻣﻘﺎﺑﻞ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻓﻴﺨﺺ‬ ‫‬ ‫ﺍﻟﺨﺒﺮ ﻓﻲ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﻘﺒﻠﺔ ﻭﻻ ﺗﺴﺘﺪﺑﺮﻭﻫﺎ ﺑﺒﻮﻝ ﻭﻻ ﻏﺎﺋﻂ«)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٢/٢‬ ‪.١٠٤‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٢٨/١‬ ‪ ،١٢٩‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺎﺏ ﻗﺒﻠﺔ‬ ‫ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺡ‪.٣٩٤ :‬‬ ‫‪310‬‬ ‫ا‪ 5‬ا‪S‬‬ ‫اﻹ‪N‬ع‬ ‫‪ $%&' ٤١٣‬اﻹ‪N‬ع ‪./‬‬ ‫ﺍﻹﺟﻤﺎﻉ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺗﻌﺮﻳﻔﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻌﺰﻡ‪.‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺃﺟﻤﻊ ﻓﻼﻥ ﻋﻠﻰ ﻛﺬﺍ ﺑﻤﻌﻨﻰ ﻋﺰﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ ﻳﻘﺎﻝ‪ :‬ﺃﺟﻤﻊ ﺍﻟﻘﻮﻡ ﻋﻠﻰ‬ ‫ﻛﺬﺍ‪ :‬ﺇﺫﺍ ﺍﺗﻔﻘﻮﺍ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﻌﻨﻴﻴﻦ‪ :‬ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ ﻳﺘﺼﻮﺭ ﻣﻦ ﻭﺍﺣﺪ‬ ‫ﺑﺨﻼﻑ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﺟﻤﻊ ﻓﻼﻥ ﻋﻠﻰ ﻛﺬﺍ ﺑﻤﻌﻨﻰ ﻋﺰﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﺎﻝ ﺫﻟﻚ ﺇﺫﺍ ﺃﺭﻳﺪ ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ)‪.(١‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺃﺟﻤﻌﺖ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺫﺍ‬ ‫ﻋﺰﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻣﻨﻪ ﺃﺟﻤﻌﺖ ﻋﻠﻰ ﺍﻟﺴﻔﺮ ﻭﻋﻠﻰ ﺍﻟﺤﺞ ﻭﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ ﺇﺫﺍ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻗﺎﻝ‬ ‫‬‫ﻋﺰﻣﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ ﺍﻵﺧﺮ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻭﻗﺪ ﻧﻄﻖ ﺑﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﷲ ‪ 8‬ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﻟﺢ ﺃﺑﻴﻨﺎ ﻧﻮﺡ ﮊ ﻗﺎﻝ‪8 7 6 5 ﴿ :‬‬ ‫‪] ﴾ B A @ ? > = < ; : 9‬ﻳﻮﻧﺲ‪ ،[٧١ :‬ﻓﺈﺟﻤﺎﻋﻬﻢ‬ ‫ﻋﺰﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺷﺮﻛﺎﺀﻫﻢ ﺍﺗﻔﺎﻗﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺜﺎﻧﻲ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺑﺈﺟﻤﺎﻉ‬ ‫ﺃﻣﺮﻫﻢ ‬ ‫ﺍﻷﻣﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺇﺟﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻪ ﺃﻭ ﺍﻟﻔﺼﻞ ﻟﻪ ﺃﻭ ﺍﻟﺘﺮﻙ‪،‬‬ ‫ﻭﻟﻔﻈﺔ ﺍﻹﺟﻤﺎﻉ ﺗﺠﻤﻊ ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺨﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ ﻟﻜﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‬ ‫ﺛﺒﺘﺖ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻣﻢ ﻭﺛﺒﺖ ﺃﻥ ﺇﺟﻤﺎﻋﻬﺎ ﻛﻠﻪ ﺻﻮﺍﺏ ﻭﺣﻖ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٠٤/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٨٤/١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪.٢٢٠/١‬‬ ‫‪311‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫‪ $%&' ٤١٤‬اﻹ‪N‬ع  اﻻ‪,‬ﻼح‬ ‫ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻋﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﺗﻔﺎﻕ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻋﻠﻰ ﺣﻜﻢ ﻓﻲ ﻋﺼﺮ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﺗﻔﺎﻕ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ﻓﻲ ﻋﺼﺮ ﻋﻠﻰ‬ ‫ﺃﻣﺮ‪ .‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ‪ :‬ﻭﻟﻢ ﻳﺴﺒﻘﻪ ﺧﻼﻑ ﻣﺴﺘﻤﺮ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﻭﻝ‬ ‫ﻋﻮﺍﻡ ﺍﻷﻣﺔ ﻣﻤﻦ ﻻ ﻋﻠﻢ ﻟﻪ‪ ،‬ﻓﻼ ﻳﻘﺪﺡ ﺧﻼﻓﻬﻢ ﻓﻲ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﻧﻲ ﻓﻴﻌﺘﺒﺮ ﻭﻓﺎﻗﻬﻢ ﻓﻲ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ)‪.(١‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﻫﻮ‪ :‬ﻛﻞ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺻﺢ ﻷﻣﺔ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﻓﻴﻪ‬ ‫ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﮊ ‪ ،‬ﻭﺇﺟﻤﺎﻉ‬ ‫ﻣﺨﺎﻟﻒ ﻣﻨﻬﻢ‪ .‬ﻭﺍﻟﻤﻨﺼﻮﺹ‪ :‬ﻣﺎ ﺫﻛﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻤﻨﺼﻮﺹ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺬﻛﻮﺭ ﺑﻌﻴﻨﻪ ﺑﻠﻔﻆ ﻇﺎﻫﺮ ﺑ ‪‬ﻴﻦ)‪.(٢‬‬ ‫‪ ٤١٥‬د‪N H4‬از اﻹ‪N‬ع‬ ‫ﻗﺎﻝ ﺍﷲ ‪H G F E D C B A @ ? > ﴿ : 8‬‬ ‫‪] ﴾ R Q PO N M L K J I‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١٥ :‬ﻓﻠﻤﺎ‬ ‫ﺗﻮﻋ‪‬ﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻌﺬﺍﺏ ﻟﻤﻦ ﺧﺎﻟﻒ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﺗﺒﻊ ﻏﻴﺮ ﺳﺒﻴﻠﻬﻢ ﺩﻝ ﻋﻠﻰ‬ ‫ﻭﺟﻮﺏ ﺍﺗﺒﺎﻉ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺩﻭﻥ ﺍﻟﻨﺪﺏ ﻭﺩﻭﻥ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﺧﺘﻼﻓﻬﻢ ﺭﺣﻤﺔ ﻭﺃﻥ ﻣﻦ ﺍﺗﺒﻊ ﺳﺒﻴﻞ ﺑﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﺳﻊ ﻟﻪ ﻭﻫﻲ ﻋﻠﻰ ﺳﻮﻍ‬ ‫ﺍﻻﺧﺘﻼﻑ ﺃﺩﻝ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻜﺬﺍ ﻓﺎﻹﺟﻤﺎﻉ ﺃﻭﻟﻰ‪ ،‬ﻷﻥ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺍﺗﺒﺎﻉ ﻏﻴﺮ‬ ‫ﺍﺗﺒﻊ ﺳﺒﻴﻞ ﺑﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﻭﺧﺎﺭﺝ ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻋﺎﺭﺽ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺃﻣﺮﻭﺍ ﺑﺎﺗﺒﺎﻉ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺍﻹﻳﻤﺎﻥ‬ ‫ﺧﺼﻮﺻﺎ ﻷﻧﻪ ﻗﺼﺮ ﺍﺗﺒﺎﻋﻬﻢ ﻋﻠﻰ ﺍﺳﻤﻬﻢ ﻓﺒﺦ ﺑﺦ ﻓﻬﺬﺍ ﻛﻠﻪ ﺇﻳﻤﺎﻥ ﻭﺇﺳﻼﻡ ﻭﺩﻳﻦ)‪.(٣‬‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ،١٠٥/٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪.٢٢٠/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٨٠/١‬ ‪.٨٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٨٤/١‬ ‪.١٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪312‬‬ ‫‪ ٤١٦‬ا"&اض ‪ d‬د‪ H4‬اﻹ‪N‬ع‬ ‫ﺟﻤﻴﻌﺎ ﻭﻫﻤﺎ ﻣﺸﺎﻗﺔ‬ ‫‬‫ﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻧﻤﺎ ﺍﻟﻮﻋﻴﺪ ﻟﻤﻦ ﺣﺼﻞ ﻟﻪ ﺍﻟﺸﺮﻃﺎﻥ‬ ‫ﺍﻟﺮﺳﻮﻝﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪﻭﺍﺗﺒﺎﻉ ﻏﻴﺮ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﺎﻟﺠﻮﺍﺏ ﺃﻥ‬ ‫ﺍﻟﻮﻋﻴﺪ ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻰ ﺍﻟﺠﻤﻞ ﻗﺎﺭﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻛﻘﻮﻝ ﺍﷲ ‪" ! ﴿ : 8‬‬ ‫‪21 0 / . - , + * ) ( ' & % $ #‬‬ ‫‪﴾@ ? > = < ; : 9 ❁ 7 6 5 4 3‬‬ ‫]ﺍﻟﻔﺮﻗﺎﻥ‪.(١)[٦٩ ،٦٨ :‬‬ ‫‪ ٤١٧‬د‪ H4‬آ‪ .4 < d &g‬اﻹ‪N‬ع‬ ‫ﺩﻟﻴﻞ ﺁﺧﺮ ﻗﻮﻝ ﺍﷲ ‪@ ? > = < ; : ﴿ : 8‬‬ ‫‪N M L K J I H G FE D C B A‬‬ ‫‪_^ ] \ [ Z Y X W VU T S R Q P O‬‬ ‫` ‪] ﴾ j i h g f ed c b a‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٣ :‬ﻓﻜﻤﺎ‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺨﻄﺄ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺍﻟﺨﻄﺄ‬ ‫ﻋﻠﻴﻬﻢ ﻓﻲ ﺷﻬﺎﺩﺗﻬﻢ ﻋﻠﻰ ﺍﻷﻣﻢ ﻭﻟﻴﺴﺖ ﺷﻬﺎﺩﺗﻬﻢ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺻﻔﻬﻢ ﻭﻗﺎﻝ‪ ،﴾ = < ; ﴿ :‬ﻭﺍﻟﻮﺳﻂ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺓ‬ ‫ﺍﻵﺣﺎﺩ ﺟﺎﺋﺰﺓ ﻓﻬﻲ ﻓﻲ ﺍﻟﺠﻤﻊ ﺃﺟﻮﺯ)‪.(٢‬‬ ‫‪ ٤١٨‬ا"&اض ‪ d‬ا‪ H4‬وا&د ‪4‬‬ ‫ﺍﻋﺘﺮﺽ ﻣﻦ ﻣﻨﻊ ﻣﻦ ﺇﺟﻤﺎﻉ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻓﺈﻧﻤﺎ ﺗﻘﻊ ﻓﻲ ﺍﻵﺧﺮﺓ ﻋﻮﺭﺿﻮﺍ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﮊ ﻓﻲ ﺍﻵﺧﺮﺓ ﻻ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻋﺪﺍﻟﺔ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﺛﺒﺘﺖ ﺑﺎﻟﻤﻌﺠﺰﺓ‪ ،‬ﻭﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻥ ﻋﺪﺍﻟﺔ ﺍﻷﻣﺔ ﻗﺪ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٨٦/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٨٧/١‬‬ ‫‪313‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﺛﺒﺖ ﺑﻘﻮﻝ ﺫﻱ ﺍﻟﻤﻌﺠﺰﺓ ﻭﻋﺎﺭﺿﻮﺍ ﺑﻘﻮﻝ ﺍﷲ ‪Ë Ê É È Ç ﴿ : 8‬‬ ‫‪Û Ú Ù M × Ö Õ Ô Ó Ò ÑÐ Ï Î Í Ì‬‬ ‫‪] ﴾ ä ã â á àß Þ Ý Ü‬ﺍﻟﻨﺴﺎﺀ‪ ،[٥٩ :‬ﺃﻱ‪ :‬ﺇﻟﻰ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ‪ 8‬‬ ‫ﻭﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ ﮊ ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﻓﻲ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﻹﺟﻤﺎﻉ ﻓﻼ ﺭﺩ‪،‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﻳﻘﻀﻲ ﻋﻠﻰ‬‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺻﻞ ﺍﻹﺟﻤﺎﻉ ‪‬‬ ‫ﻷﻥ ﺃﺻﻞ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻻ ﺗﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ)‪.(١‬‬ ‫‪‬‬‫ﺍﻟﺴﻨ‪‬ﺔ‬ ‫‪‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ ﺗﻘﻄﻊ ﺍﻟﻌﺬﺭ‪ ،‬ﻭﻫﻮ ﺗﻮﻗﻴﻒ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ‬ ‫ﻭﺟﻮﻩ ﺍﻟﺤﻖ‪ .‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺗﺠﺘﻤﻊ ﺃﻣﺘﻲ ﻋﻠﻰ ﺿﻼﻝ«)‪.(٢‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪> = < ; : ﴿ :‬‬ ‫? @ ‪] ﴾ E D C B A‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٣ :‬ﻓﺠﻌﻠﻬﻢ ﺷﻬﺪﺍﺀ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﺸﻬﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻬﻢ)‪.(٣‬‬ ‫‪ A ٤١٩‬ر اﻹ‪N‬ع‬ ‫ﻣﻦ ﺻﻮﺭ ﺍﻹﺟﻤﺎﻉ‪ :‬ﺃﻥ ﻳﻨﻄﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﻌﺘﺒﺮﻳﻦ ﺑﺄﻧﻪ ﻳﺠﺐ ﻛﺬﺍ‪ ،‬ﺃﻭ‬ ‫ﻳﺤﺮﻡ‪ ،‬ﺃﻭ ﻳﻨﺪﺏ‪ ،‬ﺃﻭ ﻳﻜﺮﻩ‪ ،‬ﺃﻭ ﻳﺒﺎﺡ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻔﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﻌﺘﺒﺮﻳﻦ ‬ ‫ﻓﻌﻼ‬ ‫ﻳﻮﺍﻃﺊ ﻓﻲ ﺫﻟﻚ ﻓﻌﻞ ﺻﺎﺣﺒﻪ ﻧﺤﻮ ﺃﻥ ﻳﺼﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺑﺄﺭﺑﻊ ﺗﻜﺒﻴﺮﺍﺕ‬ ‫ﻻ ﻳﺰﻳﺪ ﺑﻌﻀﻬﻢ ﻋﻠﻴﻬﺎ ﻭﻻ ﻳﻨﻘﺺ‪ ،‬ﺃﻭ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﺗﺮﻙ ﺷﻲﺀ ﻧﺤﻮ ﺃﻥ ﻳﺘﺮﻛﻮﺍ‬ ‫ﺍﻷﺫﺍﻥ ﻓﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﺟﻤﺎ ﻋﺎ ﻋﻠﻰ ﺃﻧﻪ ﻏﻴﺮ ﻭﺍﺟﺐ‬ ‫ﻋﻤﻼ ﻭﻳﺴﻜﺖ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻌﺪ ﺍﻧﺘﺸﺎﺭ ﺫﻟﻚ‬‫ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ‬ ‫ﻗﻮﻻ ﺃﻭ ﻳﻌﻤﻞ ‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻞ ﻓﻴﻬﻢ ﻭﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻓﻼ ﻳﻨﻜﺮﻭﻩ ﺑﻞ ﻳﺴﻜﺘﻮﻥ ﻋﻠﻴﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٨٧/١‬ ‪.١٨٨‬‬ ‫)‪ (٢‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺡ‪.١٣٦٢٣ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٨٠/١‬ ‪.٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪314‬‬ ‫ﻛﻤﺎ ﺇﺫﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﻓﻴﻬﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻠﻢ‬ ‫ﻳﻨﻜﺮﻩ ﺃﺣﺪ ﻣﻨﻬﻢ ﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻋﻠﻰ ﺷﺮﻋﻴﺘﻬﺎ‪ ،‬ﻓﻠﻮ ﻗﺎﻝ‬ ‫ﻣﺜﻼ‪ :‬ﻣﻔﺮﻭﺿﺔ ﻭﻟﻢ‬ ‫ﻳﻨﻜﺮﻭﻩ‪ ،‬ﺛﺒﺖ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻓﺮﺿﻴﺘﻬﺎ)‪.(١‬‬ ‫ﻭﻣﻦ ﺻﻮﺭ ﺍﻹﺟﻤﺎﻉ‪ :‬ﺇﺫﺍ ﻧﺰﻟﺖ ﻧﺎﺯﻟﺔ ﻭﻟﻴﺲ ﻟﻬﻢ ﺑﻬﺎ ﻋﻬﺪ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪8‬‬ ‫ﻭﻻ ﻓﻲ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻌﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺸﺮﻭﻁ ﻋﻠﻴﻬﻢ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ‬ ‫ﻳﺠﺘﻬﺪﻭﺍ‪ ،‬ﻓﺈﻥ ﺍﺟﺘﻬﺪﻭﺍ ﻭﺃﻃﺒﻘﻮﺍ ﻛﺎﻥ ﻗﻮﻟﻬﻢ ﺇﺟﻤﺎ ﻋﺎ ﻭﺇﻥ ﺗﻜﻠﻢ ﺑﻌﻀﻬﻢ ﻭﺳﻜﺖ‬ ‫ﺍﻵﺧﺮﻭﻥ ﺭﺿﺎ ﻣﻨﻬﻢ ﺑﻤﺎ ﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻗﺮﻭﺍ ﻓﺎﻋﻞ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ‬ ‫ﻧﻜﻴﺮ ﺻﺎﺭ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﻦ ﺭﺃﻯ ﺭﺃﻳﻬﻢ ﻓﺴﻜﺖ ﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻭﺑﺌﺲ‬ ‫ﺁﺛﻤﺎ ﻭﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻭﺇﻥ‬ ‫ﻣﺎ ﻓﻌﻞ ﺇﻻ ﺇﻥ ﺍﺟﺘﺰﺃ ﺑﻐﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ ﻏﻴﺮ ﺭﺃﻳﻬﻢ ﻛﺎﻥ ‬ ‫ﺁﺛﻤﺎ ﻭﺻﺎﺭ ﺍﺧﺘﻼﻓﺎ ﻭﺳﻌﻪ‪،‬‬ ‫ﺭﺃﻯ ﺃﺣﺪﻫﻢ ﻣﺜﻞ ﺭﺃﻳﻬﻢ ﻭﺃﺧﺒﺮ ﺑﺨﻼﻑ ﺍﻋﺘﻘﺎﺩﻩ ﻛﺎﻥ ‬ ‫ﻣﺠﺘﻬﺪﺍ‬ ‫‬‫ﻭﺇﻧﻤﺎ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻈﻮﺍﻫﺮ ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺳﻜﺖ‬ ‫ﻓﻲ ﻃﻠﺐ ﺍﻷﺩﻟﺔ ﻓﺈﻧﻪ ﻳﺮﺍﻋﻰ ﻣﺎ ﻟﻢ ﻳﻨﻘﺾ ﺍﻟﻌﺼﺮ ﺃﻭ ﻳﺼﺮﺡ‪ ،‬ﻭﺇﻥ ﺳﻜﺖ ﻭﺍﺩﻋﻰ‬ ‫ﺃﻥ ﺳﻜﻮﺗﻪ ﻟﻌﻠﺔ ﻓﻼ ﻳﺴﻌﻪ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ ﻟﻪ ﻋﻠﻢ ﺃﻭ ﻋﻨﺪﻩ ﻓﻴﻪ ﺧﺒﺮ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺇﺫﺍ ﻇﻬﺮﺕ ﺍﻟﺒﺪﻉ ﻓﻲ ﺃﻣﺘﻲ ﻓﻌﻠﻰ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﻈﻬﺮ ﻋﻠﻤﻪ ﻓﺈﻥ ﻟﻢ‬ ‫ﻳﻔﻌﻞ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ«)‪.(٢‬‬ ‫‪ ٤٢٠‬اة ا" ‪ @4 I%‬اﻹ‪N‬ع‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﻨﻌﻘﺪ ﻓﻴﻬﺎ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﺍﺟﺘﻤﻊ‬ ‫ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﺍﻟﺤﺎﺩﺛﺔ ﻓﺮﺃﻭﺍ ﺭﺃﻳﻬﻢ ﻭﺃﻃﺒﻖ ﺭﺃﻳﻬﻢ ﻋﻠﻰ ﻗﻮﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﺠﻮﺯ ﻟﻤﻦ ﻛﺎﻥ ﻣﻌﻬﻢ ﻓﻲ ﻋﺼﺮﻫﻢ ﺧﻼﻓﻬﻢ ﻭﻟﻤﻦ ﺃﺗﻰ ﻓﻲ ﻋﺼﺮﻫﻢ ﻣﺎ ﻟﻢ‬ ‫ﻳﻨﻘﺾ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻻ ﻳﺮﺍﻋﻰ ﻣﻦ ﻏﺎﺏ ﻋﻦ ﺍﻟﻨﺎﺯﻟﺔ ﻭﺑﺎﻏﺘﻪ ﺳﻜﺖ ﺃﻭ ﺃﻗﺮ‪ ،‬ﻭﻗﺎﻝ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٥/٢‬ ‪.١٠٦‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،٤/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪315‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺮﺍﻋﻰ ﻣﻦ ﻏﺎﺏ ﺃﻭ ﻣﻦ ﺣﻀﺮ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺃﻫﻼ ﻟﻼﺟﺘﻬﺎﺩ ﻭﻟﻴﺲ‬ ‫ﺑﺼﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻳﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻧﻌﻘﺪ ﺭﺃﻳﻬﻢ ﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻭﻻ ﻳﺮﺍﻋﻰ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺃﺣﺪ ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺭﺏ ﻣﺒﻠﻎ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ«)‪ ،(١‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻋﻠﻰ ﺃﻛﺎﺑﺮ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻟﻴﺲ ﻟﻐﻴﺮﻫﻢ ﻣﻌﻬﻢ ﻣﺨﺎﻟﻔﺔ ﻣﻦ ﺃﺻﺎﻏﺮ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ ﺑﻞ ﻟﻠﺠﻤﻴﻊ ﺃﻥ ﻳﺠﺘﻬﺪﻭﺍ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺍﻧﻘﻀﻰ ﻓﻼ ﺭﺃﻱ‬ ‫ﻷﺣﺪ ﺑﻌﺪﻩ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻟﻢ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﺍﻋﺎﻩ ﺑﻌﺾ ﻭﻟﻢ ﻳﺮﺍﻋﻪ‬ ‫ﺑﻌﺾ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﺮﺍﻋﻰ)‪.(٢‬‬ ‫‪ .44] ٤٢١‬و>ع اﻹ‪N‬ع‬ ‫ﺍﻹﺟﻤﺎﻉ ﺇﻧﻤﺎ ﻳﻨﻌﻘﺪ ﺇﺫﺍ ﻧﺰﻟﺖ ﺣﺎﺩﺛﺔ ﻟﻴﺲ ﻟﻬﻢ ﺑﻬﺎ ﻋﻬﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪8‬‬ ‫ﻭﻻ ﻣﻦ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺸﺮﻭﻁ ﻋﻠﻴﻬﻢ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ‬ ‫ﻳﺠﺘﻬﺪﻭﺍ‪ ،‬ﻓﺈﻥ ﺃﻃﺒﻘﻮﺍ ﺻﺎﺭ ﺇﺟﻤﺎ ﻋﺎ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﻗﻮﻟﺘﻴﻦ ﻓﺮﺟﻌﻮﺍ ﺑﺎﻟﻌﻤﻞ‬ ‫ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺠﻮﺍﺏ ﻻ ﻳﺼﻴﺮ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺼﻴﺮ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺍﻷﻭﻝ‬ ‫ﻣﻬﺠﻮﺭﺍ ﻭﺍﻻﺧﺘﻼﻑ ﻗﺎﺋﻢ ﻭﻳﺴﻊ ﻣﻦ ﻳﺄﺗﻲ‬ ‫‬‫ﻳﻘﻮﻝ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﻟﻤﺘﺮﻭﻙ ﻳﺼﻴﺮ‬ ‫ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻷﻋﺼﺎﺭ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻭﺍﻹﻃﺒﺎﻕ ﻋﻠﻴﻪ ﻭﻣﻨﻊ ﻣﻦ ﺫﻟﻚ ﺁﺧﺮﻭﻥ‬ ‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺤﻈﺮ ﺳﻌﺔ ﺭﺣﻤﺔ ﺍﷲ)‪.(٣‬‬ ‫‪ r%&O' ٤٢٢‬وإ<اث رأي ‪Sz‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺘﺨﺮﻳﺞ ﺑﻴﻦ ﻣﺴﺄﻟﺘﻴﻦ ﻭﺇﺣﺪﺍﺙ ﻗﻮﻝ ﺛﺎﻟﺚ ﺑﻴﻨﻬﻤﺎ ﻓﺄﺟﺎﺯﻩ‬ ‫ﺑﻌﺾ ﻭﺃﺑﻄﻠﻪ ﺑﻌﺾ‪ ،‬ﻓﻤﻤﻦ ﺃﺟﺎﺯﻩ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻷﺑﻮﻳﻦ ﻭﻓﻲ ﺍﻟﺰﻭﺝ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺭﺏ ﻣﺒﻠﻎ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ«‪ ،‬ﺡ‪.٦٧ :‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪316‬‬ ‫ﻭﺍﻷﺑﻮﻳﻦ ﻓﻲ ﺭﺃﻱ ﺍﻟﺠﻤﻴﻊ ﻟﻬﺎ ﺛﻠﺚ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻓﻤﻦ ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﺘﺨﺮﻳﺞ ﺃﻋﻄﻰ‬ ‫ﻟﻸﺑﻮﻳﻦ ﺍﻟﺮﺑﻊ ﻭﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺠﺪ ﻭﺍﻷﻡ ﻭﺍﻟﺰﻭﺝ ﻓﺄﻋﻄﻰ ﺍﻟﺠﻤﻴﻊ‬ ‫ﻟﻸﻡ ﺍﻟﺜﻠﺚ ﻭﻟﻠﺠﺪ ﺍﻟﺴﺪﺱ ﻭﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺑﺎﻟﻘﺴﻤﺔ ﺑﻴﻦ ﺍﻷﻡ‬ ‫ﻭﺍﻟﺠﺪ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ‪ ƒ‬ﻓﻲ ﺭﺟﻞ ﺑﺎﻉ‬ ‫ﻣﺸﺘﺮﻛﺎ ﻓﻴﻪ ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺇﺑﻄﺎﻝ ﺍﻟﺒﻴﻊ ﻛﻠﻪ ﻭﺇﺑﻄﺎﻝ ﺑﻴﻊ ﺳﻬﻢ ﺷﺮﻳﻜﻪ‪ ،‬ﻭﺟﻮﺍﺏ‬ ‫‬‫ﺷﻴ ﺌﺎ‬ ‫ﺭﺍﺑﻊ‪ :‬ﻭﻫﻮ ﺍﻟﺘﺨﺮﻳﺞ ﺃﻥ ﻳﺠﻮﺯ ﺑﻴﻊ ﺳﻬﻢ ﺷﺮﻳﻜﻪ ﻭﻳﺒﻄﻞ ﺑﻴﻌﻪ ﺳﻬﻤﻪ)‪.(١‬‬ ‫‪' ٤٢٣‬رض ا‪ aI‬واﻹ‪N‬ع‬ ‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻟﻨﺺ ﻭﺍﻹﺟﻤﺎﻉ ﺇﺫﺍ ﻛﺎﻧﺎ ﻇﻨﻴﻴﻦ ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﺍﻟﻨﺺ‬ ‫ﻋﻠﻰ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺘﻘﺪﻳﻢ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻨﺺ‪ ،‬ﻭﻇﺎﻫﺮ ﻛﻼﻣﻬﻢ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﻳﻘﺪﻡ ﻣﻄﻠﻘﺎ ﻟﻜﻦ ﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ ﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺗﻔﺼﻴﻞ ﻳﻘﺮﺏ ﻣﻦ ﺗﻔﺼﻴﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ)‪.(٢‬‬ ‫‪ ٤٢٤‬ا‪"N‬ع اﻷ‪ d .‬ا‪m,O‬‬ ‫ﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻗﺪ ﺣﻜﻤﺘﻢ ﺃﻥ ﺍﻷﻣﺔ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﻭﻫﻲ ﺧﻄﺄ ﻋﻨﺪ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻷﻥ ﺍﻷﻣﺔ ﻻ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻝ‪ ،‬ﻭﻫﻞ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ ﺃﻧﻪ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺃﻭ‬ ‫‬‫ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺍﻟﺤﻖ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ ﻭﺍﻟﺜﻼﺛﺔ ﻭﺍﻷﺭﺑﻌﺔ‬ ‫ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﻤﻴﻊ ﺃﻗﻮﺍﻟﻬﻤﺎ ﺧﻄﺄ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ ﻋﺼﻤﺖ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ‬ ‫ﻋﻠﻰ ﺍﻟﺨﻄﺄ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ ﻭﺃﺑﻄﻠﻪ ﺑﻌﺾ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ‬ ‫ﺃﺑﻄﻠﻮﻩ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺟﺎﺯ ﺍﻧﺠﻤﺎﻋﻬﻤﺎ ﻋﻠﻰ ﻣﺴﺄﻟﺘﻴﻦ ﻭﻫﻤﺎ ﺧﻄﺄ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻋﺮﻳﺖ‬ ‫ﻣﻘﺎﻟﺘﻬﻤﺎ ﻣﻦ ﺍﻟﺤﻖ ﻋﻨﺪ ﺍﷲ ﻓﻘﺪ ﺍﻧﺠﻤﻌﺖ ﻋﻠﻰ ﺧﻄﺄ‪ ،‬ﻭﻗﺪ ﻋﺼﻤﺖ ﻣﻦ ﺍﻹﺟﻤﺎﻉ‬ ‫ﻋﻠﻰ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﺍ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻤﺎ ﻋﺼﻤﺖ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺨﻄﺄ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٠/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٣٩/١‬‬ ‫‪317‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺍﺟﺘﻤﺎﻋﻬﺎ ﻋﻠﻰ ﻗﻮﻟﻪ ﻓﻴﺼﻴﺮ ﺫﻟﻚ ﺩﻳ ﻨﺎ ﻟﻬﻢ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻓﻠﻢ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﺧﻄﺄ‬ ‫ﺑﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻳﺮﺩ ﺧﻄﺄ ﺻﺎﺣﺒﻪ ﻭﻟﻢ ﻳﺠﺘﻤﻌﺎ ﻋﻠﻰ ﺧﻄﺄ ﻭﺇﻧﻤﺎ ﺍﻟﺸﺮﻁ‬ ‫ﻓﻲ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻭﻫﻢ ﻫﺎﻫﻨﺎ ﻟﻢ ﻳﺠﺘﻤﻌﻮﺍ ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺘﻤﻌﻮﺍ ﻓﻼ ﺳﺒﻴﻞ ﻋﻠﻴﻨﺎ)‪.(١‬‬ ‫‪ ٤٢٥‬أاع اﻹ‪N‬ع‬ ‫ﺍﻹﺟﻤﺎﻉ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﺟﻤﺎﻉ ﻗﻮﻟﻲ ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ ﺍﺗﻔﺎﻕ ﺃﻗﻮﺍﻟﻬﻢ ﺃﻭ ﺗﻮﺍﻃﺆ ﺃﻓﻌﺎﻟﻬﻢ ﻋﻠﻰ‬ ‫ﺷﻲﺀ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺟﻤﺎﻉ ﺳﻜﻮﺗﻲ ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﺃﻭ ﻋﻤﻠﻪ ﻣﻊ‬ ‫ﺳﻜﻮﺕ ﺍﻟﺒﺎﻗﻴﻦ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻧﺘﺸﺎﺭ ﺫﻟﻚ ﻓﻴﻬﻢ‪ ،‬ﻭﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ‪ .‬ﻭﻟﻜﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﻋﻴﻦ ﺣﻜﻢ ﻳﺨﺎﻟﻒ ﺣﻜﻢ ﺍﻵﺧﺮ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻧﻮ ﻋﺎ ﺃﺧﺮﻯ ﻟﻺﺟﻤﺎﻉ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ‬ ‫ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻓﻲ ﺍﻟﺠﺎﻣﻊ‪:‬‬ ‫ ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻘﻞ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﺑﺎﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﴿ ! " ‪] ﴾ $ #‬ﺍﻟﻔﺎﺗﺤﺔ‪ [١ :‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﴿ > ? @ ‪] ﴾ B A‬ﺍﻟﻤﺰﻣﻞ‪ .[٢٠ :‬ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻠﻬﻢ ﻓﻲ ﺍﻟﺘﻘﺪﻳﻢ«)‪ ،(٣‬ﻭﺃﻭﻟﻰ ﺑﻪ‬ ‫ﺑﺎﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻷﻣﺔ ﻋﻠﻰ ﺗﻘﺪﻳﻢ ﺍﻷﻓﻀﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٠٦/٢‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻹﺧﺒﺎﺭ ﻋﻤﻦ ﻳﺴﺘﺤﻖ ﺍﻹﻣﺎﻣﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﺡ‪.٢١٣٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪318‬‬ ‫ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻤﻤﻠﻮﻙ ﺑﺎﻹﺟﻤﺎﻉ ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ ﻓﺈﺫﺍ ﺭﻛﺐ ﺍﻟﺮﺍﻛﺐ ﻧﻬﻲ ﺍﷲ ﻭﻭﻃﺊ ﻓﻲ ﺍﻟﺤﻴﺾ ﻓﻘﺪ ﺭﻛﺐ ﻣﺎ ﺣﺮﻡ ﺍﷲ‬ ‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪:‬‬ ‫‬ ‫ ﻭﻗﺪ ﺃﺟﻤﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﮊ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺃﻣﺮ ﺑﺬﻟﻚ ﻋﻤﺮ ﺑﻦ‬ ‫ﻗﻴﺎﻣﺎ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﺻﻠﻰ ﻣﻦ ﺫﻟﻚ ﺛﻼﺙ ﺗﺮﺍﻭﻳﺢ ﺃﻭ‬ ‫ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻳﺼﻠﻮﻥ ‬ ‫ﺧﻤﺴﺎ ﻓﻠﻪ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻳﺴﻠﻢ ﻓﻲ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﺗﺴﻠﻴﻤﺔ‪.‬‬ ‫‬ ‫ﺩﻳﻨﺎﺭﺍ ﺻﺪﻗﺔ«)‪،(١‬‬ ‫‬‫ ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻓﺎﺳﺘﻮﻯ ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﻓﻲ ﺫﻟﻚ‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻘﻮﻡ ﻛﻞ ﺩﻳﻨﺎﺭ ﻣﻘﺎﻡ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻲ ﺫﻟﻚ ﻻﺧﺘﻼﻑ ﺍﻟﺮﺍﻭﻳﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻭﻋﻦ‬ ‫ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ‬ ‫‬‫ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﺃﻣﺮ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ‬ ‫ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﺓ ﻟﻬﺎ‪ ،‬ﻭﺗﻔﺎﻭﺕ ﻣﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﺧﺘﻼﻑ‬ ‫ﻣﻌﺎﻧﻴﻬﻢ ﺃﻧﻪ ﺣﺮﺍﻡ ﺍﻟﺴﻜﺮ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﺇﺟﻤﺎﻉ ﺍﻟﻤﺬﻫﺐ‪ :‬ﺃﻱ‪ :‬ﺇﺟﻤﺎﻉ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ‪ ،‬ﻭﻧﺠﺪ ﻫﺬﺍ‬ ‫ﺍﻟﻤﺼﻄﻠﺢ ﻳﺘﻜﺮﺭ ﻋﻨﺪ ﻓﻘﻬﺎﺀ ﻛﻞ ﻣﺬﻫﺐ‪ ،‬ﺣﻴﺚ ﻧﺠﺪ ﻟﻬﻢ ﻣﺴﺎﺋﻞ ﻳﺠﻤﻌﻮﻥ ﻋﻠﻴﻬﺎ‬ ‫ﻻ ﻳﺤﻴﺪ ﻋﻨﻬﺎ ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ﻟﻤﻄﺎﺑﻘﺔ ﺃﺻﻮﻟﻬﻢ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻣﺴﺄﻟﺔ‬ ‫ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﺧﺎﻟﻔﻬﺎ ﺳﻤﻮﻩ ﺇﺟﻤﺎ ﻋﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻟﺬﻟﻚ ﻳﻘﻊ ﺍﻟﻮﻫﻢ ﻓﻲ‬ ‫ﻭﻟﻢ ﻳﻌﻠﻤﻮﺍ ‬ ‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻋﻨﺪﻣﺎ ﻧﻨﺴﺐ ﺣﻜﺎﻳﺔ ﺍﺩﻋﺎﺀ ﺍﻹﺟﻤﺎﻉ ﺇﻟﻰ ﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻫﻮ‬ ‫ﻻ ﻳﻘﺼﺪ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻛﻠﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﺡ‪.٩٩٦٥ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٢٣/١‬ ‪.٢٢٥‬‬ ‫‪319‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫‪ ;< ٤٢٦‬اﻹ‪N‬ع ا‬ ‫ﺍﻹﺟﻤﺎﻉ ﺍﻟﻘﻮﻟﻲ‪ :‬ﺣﺠﺔ ﻗﻄﻌﻴﺔ ﻳﻔﺴﻖ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻟﻜﻦ ﻛﻮﻧﻬﺎ‬ ‫ﻗﻄﻌﻴﺔ ﺑﻌﺪ ﻛﻤﺎﻝ ﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺧﻼﻑ‪ :‬ﻫﻞ ﺫﻟﻚ ﺍﻟﺤﺎﻝ‬ ‫ﺇﺟﻤﺎﻉ ﺃﻡ ﻻ؟ ﻓﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﺃﻧﻪ ﺇﺟﻤﺎﻉ ﺃﻡ ﻏﻴﺮ ﺇﺟﻤﺎﻉ ﻓﻠﻴﺲ ﺑﺤﺠﺔ‬ ‫ﻗﻄﻌﻴﺔ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﺑﻌﺾ ﺍﻟﺨﻮﺍﺭﺝ ﻓﺰﻋﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﺑﺤﺠﺔ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻬﻢ؛ ﻓﻤﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﻧﻬﻢ ﺇﻧﻤﺎ‬ ‫ﺧﺎﻟﻔﻮﺍ ﻓﻲ ﺛﺒﻮﺗﻪ ﻻ ﻓﻲ ﻛﻮﻧﻪ ﺣﺠﺔ‪ ،‬ﻷﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﺔ ﻳﺤﻴﻞ ﺍﻃﻼﻉ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺣﻜﻰ ﺃﻧﻬﻢ ﺇﻧﻤﺎ ﻣﻨﻌﻮﺍ ﻛﻮﻧﻪ ﺣﺠﺔﻭﻟﻮ ﺛﺒﺖ ‬ ‫ﻭﻛﻼ ﺍﻟﺤﻜﺎﻳﺘﻴﻦ ﻣﺨﺎﻟﻔﺔ ﻟﻠﺠﻤﻬﻮﺭ‪ ،‬ﻟﻜﻦ ﺍﻟﺤﻜﺎﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻳﺴﺮ ﻣﻦ ﺍﻷﻭﻟﻰ‪،‬‬ ‫ﻭﻳﺤﺘﻤﻞ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﺠﻤﻴﻊ ﻗﺪ ﺻﺪﺭ ﻣﻨﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺮﻉ‬ ‫ﺍﻷﻭﻟﻰ)‪.(١‬‬ ‫‪ ;< ٤٢٧‬اﻹ‪N‬ع ا‪';5‬‬ ‫ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ‪ :‬ﺣﺠﺔ ﻇﻨﻴﺔ ﺗﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻭﻻ ﺗﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﺜﻞ ﺧﺒﺮ‬ ‫ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻤﻦ ﺧﺎﻟﻒ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﻻ ﻳﺤﻜﻢ ﺑﻔﺴﻘﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ‬ ‫ﻻ ﻳﺤﻜﻢ ﺑﻔﺴﻖ ﻣﻦ ﺧﺎﻟﻒ ﺧﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻷﻥ ﺍﻟﺘﻔﺴﻴﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﻣﺨﺎﻟﻔﺔ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ‪.‬‬ ‫ﺭﺃﺳﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺑﻤﻨﺰﻟﺔ ﻗﻮﻝ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﻟﻴﺲ ﺑﺤﺠﺔ ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻴﻠﺰﻡ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻨﻈﺮ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻟﻮ ﺧﺎﻟﻔﻪ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٦/٢‬ ‪.١٠٧‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٥/٢‬ ‪.١١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪320‬‬ ‫ﻭﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﺣﺠﺔ ﻇﻨﻴﺔ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ‬ ‫ﺍﻟﺴﻜﻮﺗﻲ ﺃﻥ ﻳﺼﺮﺡ ﺑﻌﺾ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﺑﺎﻟﺤﻜﻢ ‬ ‫ﻗﻮﻻ ﺃﻭ ‬ ‫ﻓﻌﻼ ﻭﻳﺴﻜﺖ ﺍﻟﺒﺎﻗﻮﻥ‬ ‫ﻏﻴﺮ ﻣﻨﻜﺮﻳﻦ ﻟﻤﻦ ﻗﺎﻝ ﺃﻭ ﻓﻌﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ :‬ﻭﺃﻣﺎ ﺣﻜﻢ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﻓﻬﻮ ﺣﺠﺔ‬ ‫ﻇﻨﻴﺔ ﺗﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻭﻻ ﺗﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﺜﻞ ﺧﺒﺮ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻤﻦ ﺧﺎﻟﻒ ﺍﻹﺟﻤﺎﻉ‬ ‫ﺍﻟﺴﻜﻮﺗﻲ ﻻ ﻳﺤﻜﻢ ﺑﻔﺴﻘﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺟﻤﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺑﻈﻨﻴﺔ ﺍﻹﺟﻤﺎﻉ‬ ‫ﺍﻟﺴﻜﻮﺗﻲ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻀﺪ ﻋﻠﻰ ﻣﺨﺘﺼﺮ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﺇﺟﻤﺎﻉ ﺃﻭ ﺣﺠﺔ‬ ‫ﻭﻟﻴﺲ ﺑﺈﺟﻤﺎﻉ ﻗﻄﻌﻲ‪.‬‬ ‫ﻭﺧﺎﻟﻒ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﻫﺬﺍ ﻣﺬﻫﺐ ﻏﺎﻟﺐ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ‬ ‫ﺣﺠﺔ ﻗﻄﻌﻴﺔ ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﺷﺎﺭﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ﻣﻦ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﺫﺍ ﺫﻫﺐ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﻞ ﻭﺍﻟﻌﻘﺪ ﻓﻲ ﻋﺼﺮ ﺇﻟﻰ ﺣﻜﻢ ﻓﻲ‬ ‫ﻣﺴﺄﻟﺔ ﻗﺒﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﺬﺍﻫﺐ ﻋﻠﻰ ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻧﺘﺸﺮ ﺫﻟﻚ ﺑﻴﻦ‬ ‫ﺃﻫﻞ ﻋﺼﺮﻩ ﻭﻣﻀﻰ ﻣﺪﺓ ﺍﻟﺘﺄﻣﻞ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻈﻬﺮ ﻟﻪ ﻣﺨﺎﻟﻒ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺇﺟﻤﺎ ﻋﺎ ﻣﻘﻄﻮ ﻋﺎ ﺑﻪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻓﻌﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻹﺟﻤﺎﻉ)‪.(١‬‬ ‫‪ ٤٢٨‬أد‪ .4 < .‬اﻹ‪N‬ع ا ‪ A‬ا&آن و‪@"Q>I‬‬ ‫ﻟﻠﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻘﻮﻟﻲ ﺑﻌﺪ ﻛﻤﺎﻝ ﺷﺮﻭﻃﻪ ﺣﺠﺔ ﻗﻄﻌﻴﺔ ﺃﺩﻟﺔ ﻣﻦ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟﻤﺎﻉ‪:‬‬ ‫‪‬‬‫ﺍﻟﻜﺘﺎﺏ‬ ‫ﻓﺄﻣﺎ ﺃﺩﻟﺘﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ)ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪ ٣٤/١‬ ‪.٣٥‬‬ ‫‪321‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻓﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪@ ? > = < ; : ﴿ :‬‬ ‫‪] ﴾ E D C B A‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٣ :‬ﺍﺣﺘﺞ ﺑﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺠﺒﺎﺋﻲ‬ ‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻓﺠﻌﻠﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﺗﺴﺘﻠﺰﻡ‬ ‫ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﻋﺼﻤﺘﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻋﺼﻤﺔ ﺟﻤﺎﻋﺘﻬﻢ ﻣﻦ ﺍﻟﺨﻄﺄ‪ ،‬ﻓﺤﺮﻣﺖ‬ ‫ﻣﺨﺎﻟﻔﺘﻬﻢ‪.‬‬ ‫ﻭﺍﻋﺘﺮﺽ ﺃﺑﻮ ﻫﺎﺷﻢ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺸﺎﻫﺪ ﻻ ﺗﻌﺘﺒﺮ ﻓﻴﻪ‬ ‫ﺍﻟﻌﺪﺍﻟﺔ ﻋﻨﺪ ﺗﺤﻤﻞ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻌﺘﺒﺮ ﻋﻨﺪ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻼ ﺗﺪﻝ ﻋﻠﻰ ﻋﺪﺍﻟﺘﻬﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺒﻄﻞ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ù M × Ö Õ Ô Ó Ò ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[٥٩ :‬‬ ‫ﺍﺣﺘﺞ ﺑﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﻗﺎﻝ‪ :‬ﻓﺎﻗﺘﻀﻰ ﻇﺎﻫﺮﻫﺎ ﺃﻧﻬﻢ ﺇﺫﺍ ﻟﻢ ﻳﺘﻨﺎﺯﻋﻮﺍ ﻟﻢ‬ ‫ﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﻛﻮﻥ ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ ﺣ ‪‬ﻘﺎ ﻟﻤﺎ ﻟﻢ ﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ‬ ‫ﺃﺣﺪ ﻏﻴﺮﻫﻢ ﺇﻻ ﻣﻊ ﺍﻟﻨﺰﺍﻉ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺿﻌﻴﻒ ﻣﻦ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﺃﺧﺬ ﺑﻤﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ ﻻ ﺑﻤﻨﻄﻮﻕ‪ ،‬ﻭﻟﻢ ﻳﺆﺧﺬ ﺑﺎﻟﻤﻔﻬﻮﻡ ﻓﻲ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺍﻟﻘﻄﻌﻴﺎﺕ‪.‬‬ ‫ﺍﻟﻈﻨﻴﺎﺕ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻤﻌﺘﺰﻟﺔ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻟﻮ ﺳﻠﻤﻨﺎ ﺻﺤﺔ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻟﺰﻡ ﻣﻨﻪ ﻛﻮﻥ ﺇﺟﻤﺎﻋﻬﻢ‬ ‫ﺣﺠﺔ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﺇﻧﻤﺎ ﻳﺼﻴﺮ ﺣﺠﺔ‬ ‫ﺑﻌﺪﻩ ﮊ ﻻ ﻓﻲ ﺣﻴﺎﺗﻪ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪G F E D C B A @ ? > ﴿ :‬‬ ‫‪] ﴾ R Q PO N M L K J I H‬ﺍﻟﻨﺴﺎﺀ‪.[١١٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪322‬‬ ‫ﻭﺃﻭﺭﺩ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﺇﻳﺮﺍﺩﺍﺕ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﺗﻮﻋﺪ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﻏﻴﺮ ﺳﺒﻴﻠﻬﻢ ﻻ ﻋﻠﻰ ﺗﺮﻙ ﺍﺗﺒﺎﻉ‬ ‫ﺳﺒﻴﻠﻬﻢ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺇﺑﻄﺎﻝ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﻤﻘﺼﻮﺩ‪.‬‬ ‫ﺍﻹﻳﺮﺍﺩ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﺠﻤﻞ ﻏﻴﺮ ﻣﺒﻴﻦ؛ ﻷﻧﻪ ﻣﺠﺎﺯ‪ ،‬ﻷﻥ‬ ‫ﻣﺠﺎﺯﺍ ﻓﻬﻮ‬ ‫‬‫ﺣﻘﻴﻘﺘﻪ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻄﺮﻕ ﺍﻟﻤﺴﻠﻮﻛﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﻣﺤﺘﻤﻞ ﻟﻠﻨﻬﻲ ﻋﻦ ﻣﺨﺎﻟﻔﺔ ﺳﺒﻴﻠﻬﻢ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻳﺒﻄﻞ ﺑﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻘﺼﻮﺩ‪.‬‬ ‫ﺍﻹﻳﺮﺍﺩ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﺇﻧﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺠﻤﻮﻉ ﻣﺸﺎﻗﺔ‬ ‫ﺍﷲ ﻭﻣﺸﺎﻗﺔ ﺭﺳﻮﻟﻪ ﻭﻣﺨﺎﻟﻔﺔ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻟﻤﺠﻤﻮﻉ‪ ،‬ﻟﻢ ﻳﺼﺢ‬ ‫ﺗﻌﻠﻴﻘﻪ ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻗﺪ ﻋﻠﻤﻨﺎ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﻣﺸﺎﻗﺔ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻣﻦ‬ ‫ﻏﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﻋﻄﻒ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻬﺎ ﻗﺒﺢ ﺍﻟﻤﺨﺎﻟﻔﺔ‬ ‫ﻓﻲ ﻧﻔﺴﻬﺎ‪ ،‬ﺇﺫ ﻟﻮ ﻟﻢ ﻳﻘﺒﺢ ﺇﻻ ﺣﻴﺚ ﺍﻧﻀﻤﺖ ﺇﻟﻰ ﺍﻟﻤﺸﺎﻗﺔ ﻟﻢ ﻳﻜﻦ ﺗﺤﺖ ﺫﻛﺮﻫﺎ‬ ‫ﻗﺒﻴﺤﺎ ﺑﺎﻧﻀﻤﺎﻣﻪ ﺇﻟﻰ ﻗﺒﻴﺢ‪.‬‬ ‫ﻓﺎﺋﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﻤﺒﺎﺡ ﻻ ﻳﺼﻴﺮ ‬ ‫ﺍﻹﻳﺮﺍﺩ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﺇﻧﻤﺎ ﺗﻨﺎﻭﻝ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺣﻴﺚ ﻋﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻤﺠﺘﻤﻌﻴﻦ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﻭﻻ ﻃﺮﻳﻖ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺇﻳﻤﺎﻥ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻦ ﺍﻷﻣﺔ ﻋﻠﻰ ﺣﻴﺎﻟﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻟﻜﻦ ﺍﻟﻤﺨﻠﺺ ﻣﻨﻪ ﺃﻥ ﻳﻘﺎﻝ ﻓﻲ ﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ‬ ‫ﻭﺳﻨ‪‬ﺔ‬ ‫ﻇﻬﺮ ﻣﻨﻪ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﻧﻬﻢ ﻓﻲ ﺣﻜﻢ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺣﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ‬ ‫ﺭﺳﻮﻟﻪ ﮊ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻌﺮﻓﺔ ﺑﻮﺍﻃﻨﻬﻢ ﻭﻻ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ‬ ‫ﺣﻴﺎﻟﻪ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٠٧/٢‬ ‪.١١٠‬‬ ‫‪323‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ا‪I5‬ﱠ‪ .‬و‪@"Q>I‬‬ ‫‪ ٤٢٩‬أد‪ .4 < .‬اﻹ‪N‬ع ‪ A‬ﱡ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻬﻮ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺠﺘﻤﻊ ﺃﻣﺘﻲ ﻋﻠﻰ ﺿﻼﻟﺔ«)‪،(١‬‬ ‫ﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻬﻢ ﻣﻦ ‪‬‬ ‫ﻭﺟﺰﻡ ﺑﻌﻀﻬﻢ ﺑﺘﻮﺍﺗﺮﻩ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻲ ﻋﻠﻰ ﺍﻟﺤﻖ ﻇﺎﻫﺮﻳﻦ«)‪.(٢‬‬ ‫ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﻳﺤﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﻞ ﺧﻠﻒ ﻋﺪﻭﻟﻪ‪ ،‬ﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺗﺤﺮﻳﻒ‬ ‫ﺍﻟﻐﺎﻟﻴﻦ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﺍﻟﻤﺒﻄﻠﻴﻦ‪ ،‬ﻭﺗﺄﻭﻳﻞ ﺍﻟﺠﺎﻫﻠﻴﻦ«)‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﻭﺍﻟﻌﺎﺩﺓ ﺗﻘﺘﻀﻲ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻻ ﺗﺠﺘﻤﻊ ﻋﻠﻰ‬ ‫ﺗﺨﻄﺌﺔ ﺃﺣﺪ ﺇﻻ ﻋﻦ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﻻ ﻇﻨﻲ‪ ،‬ﻓﺎﺳﺘﻠﺰﻡ ﺫﻟﻚ ﺍﻟﻘﻄﻊ ﺑﺤﺼﻮﻝ‬ ‫ﺍﻃﻼﻋﻬﻢ ﻋﻠﻰ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﻷﺟﻠﻪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﺨﻄﺄ ﻣﺨﺎﻟﻔﻬﻢ ﻭﺇﻥ ﻟﻢ‬ ‫ﻧﻌﻠﻤﻪ ﻧﺤﻦ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻗﻮﻱ ﺇﺫﺍ ﺳﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻜﺜﻴﺮﺓ‬ ‫ﻻ ﺗﺠﻤﻊ ﻋﻠﻰ ﺗﺨﻄﺌﺔ ﺃﺣﺪ ﻭﺍﻟﻘﻄﻊ ﺑﺬﻟﻚ ﺇﻻ ﻋﻦ ﻋﻠﻢ ﻳﻘﻴﻦ ﻟﻜﻨﺎ ﻧﻨﺎﺯﻉ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻃﺮﻓﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻓﻲ ﺻﺤﺔ ﺇﺟﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺗﺨﻄﺌﺔ ﻣﺨﺎﻟﻔﻴﻬﻢ ﻭﻫﻞ ﺗﻮﺍﺗﺮ؟ ﻓﻠﻘﺎﺋﻞ ﺃﻥ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻻ ﻧﺴﻠﻢ ﺍﻟﻘﻄﻊ ﺑﺬﻟﻚ‪ ،‬ﺇﺫ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﻻ ﺗﻮﺍﺗﺮ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻥ ﺍﻟﻌﺎﺩﺓ ﺗﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻻ ﺗﺠﻤﻊ ﻋﻠﻰ ﺃﻣﺮ ﺇﻻ‬ ‫ﻋﻦ ﺩﻟﻴﻞ ﻗﺎﻃﻊ)‪.(٤‬‬ ‫)‪ (١) (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻔﺘﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺠﻤﺎﻋﺔ ﺡ‪.٢١٦٧ :‬‬ ‫)‪ (٢) (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻔﺘﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻷﺋﻤﺔ ﺍﻟﻤﻀﻠﻴﻦ‪ ،‬ﺡ‪.٢٢٢٩ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﺮﺟﻞ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻓﻴﻘﻮﻝ‪ :‬ﻛﻔﻮﺍ ﻋﻦ ﺣﺪﻳﺜﻪ؛ ﻷﻧﻪ ﻳﻐﻠﻂ ﺃﻭ ﻳﺤﺪﺙ ﺑﻤﺎ ﻟﻢ ﻳﺴﻤﻊ ﺃﻭ ﺃﻧﻪ ﻻ ﻳﺒﺼﺮ‬ ‫ﺍﻟﻔﺘﻴﺎ‪ ،‬ﺡ‪.٢٠٣١٠ :‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١١/٢‬ ‪.١١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪324‬‬ ‫‪ ٤٣٠‬و‪N‬ه اﻹ‪N‬ع‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﺇﺟﻤﺎﻋﺎﻥ‪ ،‬ﺇﺟﻤﺎﻉ ﺗﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺨﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻛﺎﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ‬ ‫ﺍﻟﺴﻨﻦ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻭﺃﻋﺪﺍﺩﻫﺎ ﻭﺃﻭﻗﺎﺗﻬﺎ ﻭﻭﻇﺎﺋﻔﻬﺎ ﻭﺍﻟﺸﻬﻮﺭ ﻭﺍﻟﺠﻤﻊ ﻭﺍﻷﻳﺎﻡ‬ ‫ﻭﺃﺳﺎﻣﻴﻬﺎ ﻭﺍﻟﻤﻮﺍﺳﻢ ﻭﺍﻷﻋﻴﺎﺩ ﻭﺍﻟﻘﺒﻠﺔ ﻭﺃﻣﺜﺎﻟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺗﻨﻔﺮﺩ ﺑﻪ ﺍﻟﺨﺎﺻﺔ‬ ‫ﻭﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻓﻬﻲ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﻦ)‪.(١‬‬ ‫‪ ٤٣١‬إ;‪ .4‬اﻹ‪N‬ع  اا>‪J‬‬ ‫ﻭﻗﻮﻉ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺃﻫﻞ ﺍﻹﺟﻤﺎﻉ ﻣﻤﻜﻦ‪ ،‬ﻭﻛﺬﺍ ﺑﻠﻮﻍ ﺍﻟﻌﻠﻢ ﺑﺈﺟﻤﺎﻋﻬﻢ ﺇﻟﻴﻨﺎ‬ ‫ﻣﻤﻜﻦ ﻭﻛﺬﺍ ﻧﻘﻞ ﺇﺟﻤﺎﻋﻬﻢ ﻟﻤﻦ ﺑﻌﺪ ﻋﻨﻬﻢ ﻣﻤﻜﻦ‪ .‬ﻓﻼ ﺍﺳﺘﺤﺎﻟﺔ ﻓﻲ ﺷﻲﺀ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻤﻘﺎﻣﺎﺕ ﺍﻟﺜﻼﺛﺔ‪.‬‬ ‫ﻭﻗﺪ ﺧﺎﻟﻒ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻭﻗﻮﻉ ﺍﻹﺟﻤﺎﻉ‪،‬‬ ‫ﻓﺰﻋﻢ ﺍﻟﻨﻈﺎﻡ ﻭﺑﻌﺾ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺑﻌﺾ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻣﺘﻨﺎﻉ ﻭﺟﻮﺩ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻧﻘﻞ‬ ‫ﺃﻳﻀﺎ ﻧﻔﻲ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﻭﺟﻮﺩﻩ ﺑﺄﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﺔ ﻳﻤﻨﻊ‬ ‫ﻋﻨﻬﻢ ‬ ‫ﻧﻘﻞ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﻤﺎ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺎﺩﺛﺎﺕ‪ ،‬ﻓﻴﻤﺘﻨﻊ ﺇﺟﻤﺎﻋﻬﻢ‬ ‫ﻋﻠﻰ ﺣﻜﻢ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻋﺪﺩ ﻗﻠﻴﻞ‪ ،‬ﻭﻟﻬﻢ ﺍﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺒﺤﺚ ﻋﻦ‬ ‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﻣﻊ ﺫﻟﻚ ﺍﻣﺘﻨﺎﻉ ﺍﻃﻼﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺍﻋﺘﺒﺮ ﺍﻟﻌﻮﺍﻡ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻠﻢ ﻳﺮﺩ ﺇﻻ ﻣﻦ ﻟﻪ ﻣﺴﺮﺡ ﻓﻲ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺤﺎﺩﺛﺔ‬ ‫ﺃﻳﻀﺎ ﻟﻬﻢ ﺑﺤﺚ ﻭﺃﺧﺬ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﺤﺚ‪،‬‬ ‫ﺩﻭﻥ ﻣﻦ ﻻ ﻧﻈﺮ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻫﻢ ‬ ‫ﻓﻴﻜﻮﻧﻮﻥ ﻓﻲ ﺫﻟﻚ ﻛﺎﻟﻤﺠﺘﻬﺪﻳﻦ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﺃﻣﺎ ﻣﻦ ﺍﻋﺘﺒﺮ ﻛﻞ ﺍﻷﻣﺔ ﻓﺎﻟﺤﺠﺔ ﻻﺯﻣﺔ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣/٢‬‬ ‫‪325‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺧﺎﻟﻒ ﺁﺧﺮﻭﻥ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﻭﺇﻥ ﺻﺢ ﻓﻲ ﺫﺍﺗﻪ‬ ‫ﻟﻜﻦ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﺇﺟﻤﺎﻉ ﻣﻤﺘﻨﻊ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺑﺄﻧﻪ ﻟﻮ ﺻﺢ ﺍﻹﺟﻤﺎﻉ ﻟﻜﺎﻥ‬ ‫ﺇﻣﺎ ﻋﻦ ﺩﻟﻴﻞ ﻗﺎﻃﻊ‪ ،‬ﻭﺇﻣﺎ ﻋﻦ ﺩﻟﻴﻞ ﻇﻨﻲ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻦ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻭﺟﺐ ﺃﻥ‬ ‫ﻳﻨﺘﻬﻲ ﻧﻘﻠﻪ ﺇﻟﻴﻨﺎ ﻛﻤﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻦ ﺩﻟﻴﻞ ﻇﻨﻲ ﻣﻨﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ‬ ‫ﻣﻀﻤﻮﻧﻪ ﻻﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺋﺢ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺫﻟﻚ ﻣﻤﻨﻮﻉ ﻓﻲ ﺍﻟﻄﺮﻓﻴﻦ ﺇﺫ ﻗﺪ ﻳﺴﺘﻐﻨﻰ ﺑﺎﻟﻈﻨﻲ ﻋﻦ ﻧﻘﻞ‬ ‫ﺍﻟﻘﻄﻌﻲ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻈﻨﻲ ﺟﻠ ‪‬ﻴﺎ‪.‬‬ ‫ﻭﺧﺎﻟﻒ ﻏﻴﺮﻫﻢ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻤﻨﻌﻮﺍ ﻣﻦ ﺻﺤﺔ ﻧﻘﻠﻪ ﺇﻟﻴﻨﺎ ﺑﻌﺪ‬ ‫ﺗﺠﻮﻳﺰﻫﻢ ﺇﻣﻜﺎﻥ ﻭﺟﻮﺩﻩ ﻭﺇﻣﻜﺎﻥ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻪ ﻓﻲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫ﺑﺄﻧﻪ ﻟﻮ ﻗﺪﺭﻧﺎ ﺣﺼﻮﻝ ﺇﺟﻤﺎﻉ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺣﻜﻢ ﻓﺈﻥ ﺍﻟﻌﺎﺩﺓ ﺗﻘﻀﻲ ﺑﻤﻨﻊ ﻧﻘﻠﻪ‬ ‫ﺇﻟﻴﻨﺎ ﻭﺣﺼﻮﻝ ﺍﻟﻴﻘﻴﻦ ﻟﺘﺠﻮﻳﺰﻧﺎ ﺧﻔﺎﺀ ﺑﻌﺾ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻟﺤﺎﺩﺙ ﺇﻣﺎ ﻣﺮﺽ‬ ‫ﺃﻭ ﺃﺳﺮ‪ ،...‬ﻭﻟﻮ ﺳﻠ‪‬ﻢ ﻓﻨﻘﻠﻪ ﻣﺴﺘﺤﻴﻞ ﻋﺎﺩﺓ‪ ،‬ﻷﻥ ﺍﻵﺣﺎﺩﻱ ﻻ ﻳﻔﻴﺪ ﻭﺍﻟﺘﻮﺍﺗﺮ ﻳﻔﻴﺪ‪.‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻨﺎ ﻻ ﻧﺴﻠﻢ ﺑﻬﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈﻧﺎ ﻗﺎﻃﻌﻮﻥ ﺑﺘﻮﺍﺗﺮ ﺍﻟﻨﻘﻞ ﺑﺘﻘﺪﻳﻢ‬ ‫ﺍﻟﻨﺺ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺍﻟﻈﻦ‪ ،‬ﻭﻻ ﻧﻌﺘﺪ ﺑﺎﻟﻨﻈﺎﻡ ﻭﺑﻌﺾ ﺍﻟﺨﻮﺍﺭﺝ ﻭﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ‪،‬‬ ‫ﻫﻜﺬﺍ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪.‬‬ ‫ﻭﺣﺎﺻﻞ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻗﺪ ﻧﻘﻞ ﺇﻟﻴﻨﺎ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺗﻘﺪﻳﻢ ﺍﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﻘﻄﻌﻲ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﻣﻦ ﺫﻟﻚ ﺇﻣﻜﺎﻥ ﻧﻘﻞ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﻼ ﻭﺟﻪ‬ ‫ﻟﻠﻘﻮﻝ ﺑﺎﺳﺘﺤﺎﻟﺔ ﻧﻘﻠﻪ)‪.(١‬‬ ‫ﺧﺒﺮﺍ ﺃﻭ ﻳﺘﻌﺬﺭ‬ ‫‬‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻛﻴﻒ ﻳﺴﺘﻘﻴﻢ ﺍﻹﺟﻤﺎﻉ ﻣﻤﻦ ﻻ ﻳﺤﻴﻂ‬ ‫ﻭﺍﺣﺪﺍ؛ ﻷﻧﻬﻢ ﻗﺪ ﺍﻓﺘﺮﻗﺖ ﺃﻭﻃﺎﻧﻬﻢ ﻭﻧﺄﺕ‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﺍﺟﺘﻤﺎﻋﻬﻢ ﻛﻤﺎ ﺗﻌﺬﺭ ﺗﺼﻔﺤﻬﻢ‬ ‫ﺑﻠﺪﺍﻧﻬﻢ ﻭﻻ ﻳﺘﺴﻊ ﺍﻟﻌﻤﺮ ﻟﻤﻼﻗﺎﺗﻬﻢ ﻭﺗﺘﻌﺬﺭ ﻣﻌﺮﻓﺔ ﺍﻋﺘﻘﺎﺩﺍﺗﻬﻢ ﻭﻳﺒﻄﻞ ﺍﻹﺟﻤﺎﻉ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٧/٢‬ ‪.١١٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪326‬‬ ‫ﻋﻨﺪ ﺍﻟﺴﺎﻛﺘﻴﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ ﺧﻼﻑ ﻣﺎ ﻳﻌﺘﻘﺪ ﻓﻤﺎ ﺧﻴﺮ ﻻ ﻳﻮﺍﻓﻘﻪ ﻋﻘﺪ ﻭﺭﺑﻤﺎ‬ ‫ﺗﺒﺪﻭ ﻟﻬﻢ ﺍﻟﺒﺪﻭﺍﺕ ﻭﺗﺤﻮﻝ ﻋﻦ ﻣﻌﺘﻘﺪﺍﺗﻬﻢ ﺍﻟﻨﻴﺎﺕ ﻓﻴﻨﺘﻘﻠﻮﻥ ﻋﻨﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﺭﺑﻤﺎ ﻳﻨﻄﻘﻮﻥ ﻋﻠﻰ ﻗﻮﻟﻪ ﻓﻴﺮﺟﻌﻮﻥ ﻋﻨﻬﺎ ﻓﻴﻨﻄﻘﻮﻥ ﻋﻠﻰ ﻏﻴﺮﻫﺎ؟‬ ‫ﻭﺍﻟﺠﻮﺍﺏ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺘﺪ ﺑﺄﻗﺎﻭﻳﻠﻬﻢ ﻭﻳﺤﻞ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻓﻲ ﺃﻣﺼﺎﺭﻫﻢ‬ ‫ﻛﺎﻟﻨﺠﻮﻡ ﻓﻲ ﺃﻣﺎﻛﻨﻬﺎ ﻭﻟﻦ ﻳﺨﻔﻰ ﻋﻠﻰ ﺃﻫﻞ ﻛﻞ ﻣﺼﺮ ﻣﺎ ﻳﻘﻮﻝ ﻋﺎﻟﻤﻬﻢ ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﺗﻄﻴﻖ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺷﻲﺀ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﻓﻜﻴﻒ ﺑﺄﻗﺎﻭﻳﻞ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﻟﺴﺎﺩﺓ ﻭﺍﻷﺧﻴﺎﺭ ﺍﻟﻘﺎﺩﺓ ﻣﻊ ﺷﺪﺓ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻣﺘﺜﺎﻝ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﻭﺗﻮﻓﺮ‬ ‫ﺍﻟﺪﻭﺍﻋﻲ ﻭﺍﻟﻬﻤﻢ ﺇﻟﻰ ﺍﻟﺪﻋﺎﺀ ﺇﻟﻰ ﺫﻟﻚ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻪ ﻭﺍﻻﻣﺘﺜﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﻭﺭﺩ ﻋﻦ‬ ‫ﺃﻫﻞ ﻣﺼﺮ ﻣﺎ ﻳﻘﻮﻝ ﻋﺎﻟﻤﻬﻢ؛ ﺳﺎﺭﺕ ﺑﻪ ﺍﻟﺮﻛﺒﺎﻥ ﻣﺴﻴﺮ ﺍﻟﺸﻤﺲ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻧﺲ‬ ‫ﻭﻻ ﻣﺨﺎﻟﻒ ﺃﺛﺒﺘﻨﺎ ﺍﻹﺟﻤﺎﻉ ﻭﺃﺑﻄﻠﻨﺎ ﺍﻻﺧﺘﻼﻑ)‪.(١‬‬ ‫‪ $> ٤٣٢‬ا‪ A .%&~e‬اﻹ‪N‬ع‬ ‫ﺯﻋﻢ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﻌﺘﺪ ﺇﻻ ﺑﺈﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﺪ ﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻓﻲ‬ ‫ﺯﻣﺎﻧﻬﻢ ﻭﻟﻴﺲ ﻟﻤﻦ ﺑﻌﺪﻫﻢ ﺃﻥ ﻳﺠﺘﻤﻌﻮﺍ ﻭﻻ ﺃﻥ ﻳﺨﺘﻠﻔﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ‬ ‫ﺍﻹﺟﻤﺎﻉ ﺇﺟﻤﺎﻉ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺍﻹﺟﻤﺎﻉ ﺇﺟﻤﺎﻉ ﺍﻷﺋﻤﺔ‬ ‫ﻭﻭﻻﺓ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺍﻹﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺣﺘﻰ‬ ‫ﻳﺠﺘﻤﻊ ﺟﻤﻴﻊ ﺍﻷﻣﺔ)‪.(٢‬‬ ‫‪4‬ن أ~‪ H‬اﻹ‪N‬ع ا"!& إ‪@N‬‬‫‪٤٣٣‬‬ ‫ﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ ﻭﻓﺎﻕ ﻛﻞ ﻣﺠﺘﻬﺪ ﻣﺘﺒﻊ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ »ﺑﺎﻟﻤﺠﺘﻬﺪ« ﻛﻞ‬ ‫ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻣﻠﻜﺔ ﻳﻘﺘﺪﺭ ﺑﻬﺎ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻦ ﺃﺩﻟﺘﻬﺎ‪،‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٨٨/١‬ ‪.١٨٩‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٣/٢‬‬ ‫‪327‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ »ﺑﺎﻟﻤﺘﺒﻊ« ﻛﻞ ﻣﻦ ﻛﺎﻥ ﺳﺎﻟﻜ ﺎ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ‬ ‫ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﺘﺒﺮ ﺑﺨﻼﻓﻪ ﻟﺨﺮﻭﺟﻪ ﻋﻦ ﻛﻤﺎﻝ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿>?@‪KJIHGFEDCBA‬‬ ‫‪] ﴾ R Q PO N M L‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١٥ :‬ﻭﻛﺬﻟﻚ ‬ ‫ﺃﻳﻀﺎ ﻳﺨﺮﺝ‬ ‫ﺍﻟﻤﺒﺘﺪﻉ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺣﺎﺩ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ ﺑﺘﺄﻭﻳﻞ ﻳﻔﺴﻖ ﺑﻪ‪ ،‬ﺃﻭ ﻳﺸﺮﻙ ﺑﻪ‬ ‫ﻋﻨﺪ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺸﺮﻙ ﻟﺒﻌﺾ ﺍﻟﻤﺘﺄﻭﻟﻴﻦ‪ ،‬ﻓﺈﻥ ﺧﻼﻑ ﻫﺆﻻﺀ ﻻ ﻳﻨﻘﺾ ﺇﺟﻤﺎﻉ‬ ‫ﺍﻟﻤﻌﺘﺒﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﻖ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺎﺷﻢ‪ :‬ﺑﻞ ﺍﻟﻤﻌﺘﺒﺮ ﺍﻟﻤﺼﺪﻗﻮﻥ ﻟﻨﺒﻴﻨﺎ ﮊ ﻣﻦ ﻣﺆﻣﻦ ﻭﻓﺎﺳﻖ‪،‬‬ ‫ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺠﺘﻤﻊ ﺃﻣﺘﻲ ﻋﻠﻰ ﺿﻼﻟﺔ«)‪ ،(١‬ﻭﻧﺤﻮﻩ ﻣﻦ‬ ‫ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﻈﺎﻫﺮﻩ ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﺃﻣﺘﻪ‪ ،‬ﻭﺍﻷﻣﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﺼﺪﻕ ﻣﻦ ﻣﺆﻣﻦ‬ ‫ﻭﻓﺎﺳﻖ‪.‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﻋﻤﻮﻡ ﺍﻟﺤﺪﻳﺚ ﻣﺨﺼﺺ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪> ﴿ :‬‬ ‫? @ ‪] ﴾ A‬ﺍﻟﺒﻘﺮﺓ‪ [١٤٣ :‬ﺍﻵﻳﺔ‪ ،‬ﺇﺫ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪} | { z y x wv u t s r ﴿ :‬‬ ‫~ ﮯ ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ ،[١٣ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪D C B A @ ? > ﴿ :‬‬ ‫‪Q PO N M L K J I H G F E‬‬ ‫‪] ﴾ R‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١٥ :‬ﻓﺈﻧﻬﺎ ﺇﻧﻤﺎ ﺣﺮﻣﺖ ﺧﻼﻑ ﻣﻦ ﺣﺮﻣﺖ ﻣﺸﺎﻗﺘﻪ‪ ،‬ﻭﻻ ﺇﺷﻜﺎﻝ‬ ‫ﺃﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﻣﺸﺎﻗﺔ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﻷﺑﻲ ﻫﺎﺷﻢ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﺸﺎﻗﺔ ﺍﻟﻔﺎﺳﻖ ﺇﻧﻤﺎ‬ ‫ﺗﺤﻞ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ ﻓﺎﺳﻖ ﻻ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ ﻣﺤﻖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﺼﺢ ﻣﺸﺎﻗﺘﻪ ﻓﻲ ﺍﻟﺤﻖ‬ ‫ﻛﻐﻴﺮﻩ‪ ،‬ﻓﻴﺒﻘﻰ ﻟﻨﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺗﺨﺼﻴﺺ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﻵﻳﺔ ﺍﻷﻭﻟﻰ ﻭﺑﺎﺷﺘﺮﺍﻁ‬ ‫ﺍﻟﻤﺠﺘﻬﺪ ﺩﻭﻥ ﻏﻴﺮﻩ ﻓﻲ ﺻﺤﺔ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ ﻳﺨﺮﺝ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻘﻂ‪ ،‬ﻭﻫﻢ‬ ‫ﺍﻟﻤﻌﺮﻭﻓﻮﻥ ﺑﺘﺤﺼﻴﻞ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ‬ ‫ﻧﻘﻼ ﻻ ﺍﺳﺘﻨﺒﺎﻃ ﺎ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪328‬‬ ‫ﺃﻳﻀﺎ ﺍﻷﺻﻮﻟﻲ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺻﻮﻝ ﻓﻘﻂ ﺩﻭﻥ‬ ‫ﻭﻳﺨﺮﺝ ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻼ ﻳﻘﺪﺡ ﺧﻼﻓﻪ ﻓﻲ ﺻﺤﺔ ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻋﻮﺍﻡ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﻻ ﻧﻈﺮ ﻟﻬﻢ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺎﺕ‪،‬‬ ‫ﻭﻳﺨﺮﺝ ‬ ‫ﻭﺇﻧﻤﺎ ﻳﺄﺧﺬﻭﻥ ﺍﻷﺣﻜﺎﻡ ﻋﻦ ﻋﻠﻤﺎﺋﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﺘﻘﻠﻴﺪ)‪.(١‬‬ ‫‪ ٤٣٤‬أ~‪ H‬اﻹ‪N‬ع‬ ‫ﺇﺟﻤﺎﻉ ﺑﻌﺾ ﺍﻷﻣﺔﻭﺇﻥ ﻛﺜﺮﻭﺍﻻ ﻳﻜﻮﻥ ﺇﺟﻤﺎ ﻋﺎ ﻣﻊ ﺧﻼﻑ ﺍﻟﺒﻌﺾ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻓﻴﻌﺘﺒﺮ ﻓﻲ ﺻﺤﺔ ﺍﻹﺟﻤﺎﻉ ﻭﻓﺎﻕ ﺟﻤﻴﻊ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻣﻦ ﺍﻷﻣﺔ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺼﺮ‪ ،‬ﺃﻭ ﻭﻓﺎﻕ ﺟﻤﻴﻊ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻴﺲ ﻳﺠﺰﺉ ﻓﻴﻪ ﺑﻌﺾ ﻣﺠﺘﻬﺪﻱ ﺍﻷﻣﺔ ﻣﻊ‬ ‫ﻛﺜﻴﺮﺍ‪ .‬ﻭﻟﻮ ﺧﺎﻟﻒ‬ ‫ﺧﻼﻑ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﺑﻠﻎ ﺍﻟﻤﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﻋﺪ ﺩﺍ ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﺎﻥ ﻭﺍﺗﻔﻖ ﺍﻟﺒﺎﻗﻮﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺇﺟﻤﺎ ﻋﺎ ﻳﺠﺐ‬ ‫ﻋﻠﻰ ﻣﻦ ﺑﻌﺪﻫﻢ ﺍﺗﺒﺎﻋﻪ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺨﻴﺎﻁ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ ﺇﻟﻰ ﺃﻥ ﺧﻼﻑ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻭﺍﻻﺛﻨﻴﻦ ﻻ ﻳﺨﺮﻡ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻉ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻋﻠﻴﻜﻢ‬ ‫ﺑﺎﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ«)‪ ،(٢‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﻮﺟﺒﺔ ﻻﺗﺒﺎﻉ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻧﻜﺮ ﺍﻟﻤﺘﻔﻘﻮﻥ ﺧﻼﻑ ﺫﻟﻚ ﺍﻟﻤﺨﺎﻟﻒ ﻛﺎﻥ ﺍﺗﻔﺎﻗﻬﻢ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ‪.‬‬ ‫ﻭﺭ ‪‬ﺩ ﺍﻟﻘﻮﻻﻥ‪ :‬ﺑﺄﻥ ﺍﻟﻤﻌﺘﺒﺮ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻟﺼﻮﺭﺗﻴﻦ‬ ‫‬ ‫ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻓﻼ ﺇﺟﻤﺎﻉ ﻭﻻ ﺣﺠﺔ‪ ،‬ﻓﻠﻢ ﺗﻨﻜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻼﻑ ﺍﻟﻮﺍﺣﺪ ﻛﺎﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﻤﺮ ﻓﻲ ﺍﻟﻤﻮﺍﺭﻳﺚ ﻭﻏﻴﺮﻫﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١١٩/٢‬ ‪.١٢٢‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪ ،‬ﺡ‪.٣٩٥٠ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٤/٢‬ ‪.١٢٦‬‬ ‫‪329‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫‪ .4 < ٤٣٥‬إ‪N‬ع أ~‪ H‬ا‪.I%‬‬ ‫ﻻ ﻳﻜﻮﻥ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔﻣﻊ ﺧﻼﻑ ﻏﻴﺮﻫﻢﺣﺠﺔ‪ ،‬ﻷﻧﻬﻢ ﺑﻌﺾ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﻤﻔﺮﻭﺽ ﺇﺟﻤﺎﻉ ﺟﻤﻴﻊ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻣﺎ ﺟﻤﻴﻊ ﻣﺠﺘﻬﺪﻳﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﻮﺍﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺣﺠﺔ؛ ﺃﻱ‪ :‬ﻭﺇﻥ ﺧﺎﻟﻔﻬﻢ ﻏﻴﺮﻫﻢ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ‪ :‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﻧﻪ ﺭﺩ ﺍﻟﺨﺒﺮ ﺑﻔﻌﻞ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺣﺘﻰ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺫﺅﻳﺐ‪ :‬ﻳﺴﺘﺘﺎﺏ ﻣﺎﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﻭ ﻱ ﺧﺒﺮ ﻻ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﻴﺴﺄﻝ ﻋﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻷﻥ ﺃﻫﻞ ﺑﻠﺪﻱ ﻻ ﻳﻌﻤﻠﻮﻥ ﺑﻪ‪ ،‬ﻭﺣﺠﺘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﺍﻟﻤﺪﻳﻨﺔ ﻃﻴﺒﺔ ﺗﻨﻔﻲ ﺧﺒﺜﻬﺎ«)‪.(١‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺴﺘﻠﺰﻡ ﻛﻮﻥ ﺇﺟﻤﺎﻉ ﺃﻫﻠﻬﺎ ﺣﺠﺔ‪،‬‬ ‫ﻭﺇﻻ ﻟﺰﻡ ﺫﻟﻚ ﻓﻲ ﻣﻜﺔ‪ ،‬ﻭﻻ ﻗﺎﺋﻞ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺭﺟﺢ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻛﻮﻥ ﺇﺟﻤﺎﻋﻬﻢ ﺣﺠﺔ‪ ،‬ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻌﺎﺩﺓ‬ ‫ﺗﻘﻀﻲ ﺑﺄﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﺣﻜﻢ ﺇﻻ ﻋﻦ ﺩﻟﻴﻞ‬ ‫ﻗﺎﻃﻌﺎ‪.‬‬ ‫‬‫ﺭﺍﺟﺢ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﺃﻥ ﺇﺟﻤﺎﻋﻬﻢ ﺣﺠﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﻨﻬﺎﺝ‪ :‬ﻭﻫﺬﺍ ﺿﻌﻴﻒ ﻟﻠﺰﻭﻡ ﻣﺜﻠﻪ ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻣﺼﺎﺭ‬ ‫ﻛﺒﻐﺪﺍﺩ ﻭﻣﺼﺮ ﻭﻏﻴﺮﻫﻤﺎ)‪.(٢‬‬ ‫‪ .4 < ٤٣٦‬إ‪N‬ع أ~‪ |4 H‬ا‪!I‬‬ ‫ﻻ ﻳﻜﻮﻥ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻲ ﮊ ﻣﻊ ﺧﻼﻑ ﻏﻴﺮﻫﻢ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ‬ ‫ﺍﺗﻔﻖ ﺃﻫﻞ ﺑﻴﺘﻪ ﮊ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﻏﻴﺮﻫﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‪ ،‬ﻻ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻤﺪﻳﻨﺔ ﺗﻨﻔﻲ ﺍﻟﺨﺒﺚ‪ ،‬ﺡ‪.١٨٨٣ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٦/٢‬ ‪.١٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪330‬‬ ‫ﺍﺗﻔﺎﻗﻬﻢ ﺣﺠﺔ ﻋﻠﻰ ﻏﻴﺮﻫﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻷﻧﻬﻢ ﺑﻌﺾ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﻤﻌﺘﺒﺮ‬ ‫ﺇﺟﻤﺎﻉ ﺟﻤﻴﻊ ﻣﺠﺘﻬﺪﻱ ﺍﻷﻣﺔ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﺰﻳﺪﻳﺔ ﻛﺎﻓﺔ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ ﺇﺟﻤﺎﻋﻬﻢ ﺣﺠﺔ‪.‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺑﺄﻥ ﺟﻤﺎﻋﺘﻬﻢ ﻣﻌﺼﻮﻣﺔ ﻋﻦ ﺍﻟﺨﻄﺄ ﻟﻤﺨﺎﻟﻔﺔ ﺣﻜﻢ ﺍﷲ‬ ‫ﻓﻲ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﻓﻜﺎﻥ ﺇﺟﻤﺎﻋﻬﻢ ﺣﺠﺔ ﻛﻤﺎ ﻛﺎﻥ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﻻ ﻧﺴﻠﻢ ﺛﺒﻮﺕ ﺍﻟﻌﺼﻤﺔ ﻟﻬﻢ‪ ،‬ﺑﻞ ﻫﻢ ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪،‬‬ ‫ﺃﻳﻀﺎ ﻳﺠﻮﺯ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻓﻜﻤﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﻏﻴﺮﻫﻢ ﺍﻟﺨﻄﺄ‪ ،‬ﻛﺬﻟﻚ ‬ ‫ﺃﻣﺎ ﻣﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﻓﻼ ﻧﺴﻠﻢ ﺃﻧﻬﺎ ﺗﻔﻴﺪ ﺫﻟﻚ‪،‬‬ ‫ﺑﻞ ﻭﻻ ﻧﺴﻠﻢ ﺃﻥ ﺟﻤﻴﻌﻬﺎ ﺻﺤﻴﺢ‪.‬‬ ‫ﻗﻄﻌﺎ؛ ﻷﻧﻬﺎ ﺃﺧﺒﺎﺭ ﺁﺣﺎﺩﻳﺔ‬ ‫ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﻼ ﻧﺴﻠﻢ ﺃﻧﻬﺎ ﺗﻔﻴﺪ ﺫﻟﻚ ‬ ‫ﻭﺃﺩﻟﺔ ﻇﻨﻴﺔ ﻓﻼ ﺗﻤﺴﻚ ﻟﻬﻢ ﺑﻬﺎ)‪.(١‬‬ ‫‪ .4 < ٤٣٧‬ا'ق أ  ;& و&‬ ‫ﻻ ﻳﻜﻮﻥ ﺍﺗﻔﺎﻕ ﺍﻟﺨﻠﻴﻔﺘﻴﻦ‪ :‬ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ^ ﻣﻊ ﺧﻼﻑ ﻏﻴﺮﻫﻤﺎ ﺇﺟﻤﺎ ﻋﺎ؛‬ ‫ﻷﻧﻬﻤﺎ ﺑﻌﺾ ﺍﻷﻣﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺟﻮﺯ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ ﺑﺎﻟﺨﻠﻴﻔﺘﻴﻦ‬ ‫ﻭﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻫﻮ ﻣﺮﺩﻭﺩ‪.‬‬ ‫ﺃﻳﻀﺎ ﻻ ﻳﻜﻮﻥ ﺍﺗﻔﺎﻕ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺇﺟﻤﺎ ﻋﺎ؛ ﻷﻧﻬﻢ ﺑﻌﺾ ﺍﻷﻣﺔ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﺃﻥ ﺇﺟﻤﺎﻉ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺣﺠﺔ‪ ،‬ﻭﻻ ﻳﻌﺘﺒﺮ ﺑﺈﺟﻤﺎﻉ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٢٤/٢‬ ‪.١٢٦‬‬ ‫‪331‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺳ ‪‬ﻨﺔ ﺍﻟﺨﻠﻔﺎﺀ‬ ‫ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﻋﻠﻴﻜﻢ ﺑﺴﻨﺘﻲ ‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﺑﻌﺪﻱ«)‪.(١‬‬ ‫ﻓﺎﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻫﻢ ﺍﻷﺭﺑﻌﺔ ﻓﻘﻂ‪ ،‬ﻭﻫﻢ ﺍﻟﻤﻘﺼﻮﺩﻭﻥ ﺑﺄﺩﻟﺔ ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﻻ ﺗﺼﺮﻳﺢ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ :‬ﺃﻥ ﺳﻨ‪‬ﺔ ﺍﻟﺨﻠﻔﺎﺀ‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ ﻛﺴﻨﺘﻪ ﻓﻲ ﻭﺟﻮﺏ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻭﻟﻢ ﻳﺨﺺ ﮊ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺑﻞ ﺃﺭﺍﺩ‬ ‫ﻛﻞ ﺧﻠﻴﻔﺔ ﺣﻖ‪ ،‬ﻭﻻ ﺷﻚ ﻓﻲ ﺃﻧﻪ ﻗﺪ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻴﻔﺔ ﺣﻖ)‪.(٢‬‬ ‫‪g ٤٣٨‬ﻼف ا"  ‪ A‬أدرك ‪ A‬ا‪. \M‬‬ ‫ﺍﻟﺘﺎﺑﻌﻲ ﺇﺫﺍ ﺑﻠﻎ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ ‪ƒ‬‬ ‫ﻭﺟﺐ ﺍﻋﺘﺒﺎﺭﻩ ﻣﻊ ﻣﻦ ﺃﺩﺭﻙ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﻓﺎﻗﻪ ﻭﻓﺎﻗﺎ ﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﻨﻌﻘﺪ‬ ‫ﻣﻊ ﺧﻼﻓﻪ ﺇﺟﻤﺎﻋﻬﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺘﺒﺮ ﻣﻌﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺧﺎﻟﻔﻬﻢ ﻟﻢ ﻳﻌﺘﺪ ﺑﺨﻼﻓﻪ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻢ ﺍﻹﺟﻤﺎﻉ‬ ‫ﺩﻭﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﺑﻦ ﺑﺮﻛﺔ‪.‬‬ ‫ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﺫﻟﻚ ﻣﻊ ﻣﻦ ﻟﻢ ﻳﻌﺘﺒﺮ ﺑﺈﺟﻤﺎﻉ ﻣﻦ ﻋﺪﺍ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺈﻧﻬﻢ‬ ‫ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻻ ﻳﻌﺘﺪ ﺑﻪ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻥ ﺍﻟﻤﻌﺘﺒﺮ ﺑﺈﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻢ ﻳﻨﻜﺮﻭﺍ ﻓﺘﺎﻭﻯ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺇﺫ ﻛﺎﻧﻮﺍ‬ ‫‬‫ﺍﻟﻌﺼﺮ‪ ،‬ﻓﺎﻋﺘﺪ ﺑﻪ‪،‬‬ ‫ﻳﻔﺘﻮﻥ ﻓﻲ ﻭﻗﺘﻬﻢ ﻛﺠﺎﺑﺮ ﻭﺷﺮﻳﺢ ﻭﺍﻟﺤﺴﻦ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺳﻨ‪‬ﺔ ﺍﻟﺨﻠﻔﺎﺀ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ ،١٤٤ :‬ﻋﻠﻴﻜﻢ ﺑﺴﻨﺘﻲ ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ ﺡ‪ ،٣٣٤ :‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻷﺧﺬ ‪‬‬ ‫ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ‪ ،‬ﺡ‪ ٢٦٧٦ :‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٠/٢‬ ‪.١٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪332‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﺎﻟﺘﺎﺑﻌﻲ ﺑﻌﺾ ﺍﻷﻣﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻳﻌﺘﺒﺮ ﺑﻨﻈﺮﻩ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻌﺘﺪ‬ ‫‬ ‫ﺑﺨﻼﻓﻪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻭﻫﻮ ﻣﺨﺎﻟﻒ ﻟﻘﻮﻟﻬﻢ‪ ،‬ﺇﺫ ﻻ ﺇﺟﻤﺎﻉ ﺛﻤﺔ)‪.(١‬‬ ‫‪ ٤٣٩‬اﻹ‪N‬ع  ‪ &M‬ا‪. \M‬‬ ‫ﻻ ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻉ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻥ ﺩﻭﻥ ﻏﻴﺮﻩ؛ ﻷﻥ ﺍﻟﺠﻤﻴﻊ ﺃﻣﺔ‬ ‫ﻣﺤﻤﺪ ﮊ ﻓﻴﻜﻮﻥ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﻛﻞ ﻋﺼﺮ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻓﺈﺟﻤﺎﻉ ﻣﻦ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﻛﺈﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻋﻦ ﺃﺣﻤﺪ‪ :‬ﻻ ﻳﻌﺘﺪ ﺇﺟﻤﺎﻉ ﻣﻦ ﺑﻌﺪ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ 2 1 0 / . ﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١١٠ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺧﻮﻃﺒﻮﺍ ﻓﻲ ﺍﻵﻳﺔ ﺩﻭﻥ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻠﺰﻡ ﻛﻮﻧﻬﻢ‬ ‫ﺍﻟﻤﻘﺼﻮﺩﻳﻦ ﺑﺄﺩﻟﺔ ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻥ ﺍﻵﻳﺔ ﻓﻲ ﻣﺪﺣﻬﻢ‪ ،‬ﻓﺄﻣﺎ ﻛﻮﻥ ﺇﺟﻤﺎﻋﻬﻢ ﺣﺠﺔ ﻓﻼ)‪.(٢‬‬ ‫‪ H\ ٤٤٠‬اﻹ‪N‬ع‬ ‫ﻣﺤﻞ ﺍﻹﺟﻤﺎﻉ ﻗﻀﻴﺔ ﻟﻢ ﻳﺮﺩ ﻓﻴﻬﺎ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻬﺎ‬ ‫ﺧﻼﻑ ﻟﺒﻌﺾ ﻣﻦ ﺗﻘﺪﻡ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻨﺺ ﻓﻠﻜﻮﻧﻪ ﺃﻗﺪﻡ‬ ‫ﻓﻲ ﺍﻟﺸﺮﻋﻴﺎﺕ‪ ،‬ﻭﺃﻣﺎ ﺗﻘﺪﻡ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﻸﻧﺎ ﻧﺠﻮﺯ ﺻﺤﺔ ﺍﻹﺟﻤﺎﻉ ﻓﻲ‬ ‫ﻣﺴﺄﻟﺔ ﻭﺭﻭﺩ ﺍﻟﺨﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﺨﻼﻑ ﺍﻷﻭﻝ ﻳﺘﻀﻤﻦ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻛﻮﻥ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻮﻟﻴﻦ ﺣ ‪‬ﻘﺎ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻭﻗﻮﻉ ﺇﺟﻤﺎﻉ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ؛ ﺇﺫ ﻳﺼﻴﺮ ﺇﺟﻤﺎ ﻋﺎ‬ ‫ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺍﻟﺤﻖ ﺧﻄﺄ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٠/٢‬ ‪.١٣١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣١/٢‬ ‪.١٣٢‬‬ ‫‪333‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻭﺫﻫﺐ ﺍﻟﻜﺮﺧﻲ ﻭﻏﻴﺮﻩ ﺇﻟﻰ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﺑﻌﺪ ﺍﻟﺨﻼﻑ ﻳﺼﻴﺮ ﺣﺠﺔ ﻗﺎﻃﻌﺔ‬ ‫ﻛﻤﺎ ﻟﻮ ﻟﻢ ﻳﺴﺒﻘﻪ ﺧﻼﻑ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ ﺃﺟﻤﻊ ﺍﻟﻤﺨﺘﻠﻔﻮﻥ ﻓﺤﺠﺔ‪،‬‬ ‫ﺇﺫ ﻻ ﻗﻮﻝ ﻟﻐﻴﺮﻫﻢ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﺇﻥ ﺃﺟﻤﻊ ﻏﻴﺮﻫﻢ ﻓﻼ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺼﻴﺮﻓﻲ ﻭﺍﻟﻐﺰﺍﻟﻲ ﻭﺍﻟﺠﻮﻳﻨﻲ‬ ‫ﻭﺍﻷﺷﻌﺮﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ)‪.(١‬‬ ‫‪&„ ٤٤١‬وط اﻹ‪N‬ع‬ ‫ﻟﻺﺟﻤﺎﻉ ﺷﺮﻭﻁ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺠﺘﻤﻌﻴﻦ ﻣﺴﺘﻨﺪ ﻳﺴﺘﻨﺪﻭﻥ ﺇﻟﻴﻪ ﻣﻦ ﻛﺘﺎﺏ‪ ،‬ﺃﻭ‬ ‫ﺳﻨ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﺟﺘﻬﺎﺩ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺴﺘﻨﺪ ﻗﻄﻌ ‪‬ﻴﺎ ﺃﻡ ﻇﻨ ‪‬ﻴﺎ‪ ،‬ﻓﺈﻥ ﻋﻠﻤﻨﺎ ﻣﺴﺘﻨﺪﻫﻢ‬ ‫ﻭﺗﻮﺳﻌﺎ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﻥ ﺟﻬﻠﻨﺎﻩ ﻣﻊ ﺣﺼﻮﻝ‬ ‫‬‫ﻛﺎﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻟﻨﺎ ﻓﻲ ﺍﻻﻃﻤﺌﻨﺎﻧﻴﺔ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻣﻨﻬﻢ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﺴﻦ ﺑﻬﻢ ﺍﻟﻈﻦ‪ ،‬ﻭﺃﻧﻬﻢ ﻟﻢ ﻳﺠﻤﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺇﻻ ﻭﻋﻨﺪﻫﻢ ﻣﺴﺘﻨﺪ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺎﺭﻉ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺸﺘﺮﻁ ﻓﻲ ﺻﺤﺔ ﺍﻹﺟﻤﺎﻉ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺃﻭ ﺳﻨ‪‬ﺔ ﺃﻭ ﺇﺟﻤﺎﻉ ﻳﺨﺎﻟﻒ ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺧﻼﻑ ﻧﺺ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺿﻼﻝ‪ ،‬ﻭﻻ ﺗﺠﺘﻤﻊ ﺍﻷﻣﺔ ﻋﻠﻰ ﺿﻼﻝ‪.‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﺃﻭ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺧﻼﻑ ﺇﺟﻤﺎﻉ ﻗﺪ ﺗﻘﺪﻡ؛ ﻓﻸﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻤﺘﻘﺪﻡ ﺣﻖ‬ ‫‬ ‫ﺿﻼﻻ‪.‬‬‫ﺑﻨﺺ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻭﺧﺎﻟﻒ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﺰﻋﻢ ﺃﻧﻪ ﻳﺼﺢ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ‬ ‫ﺧﻼﻑ ﺇﺟﻤﺎﻉ ﺗﻘﺪﻣﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻷﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻷﻭﻝ ﻣﺸﺮﻭﻁ ﺑﺄﻥ ﻻ ﻳﻄﺮﺃ ﺇﺟﻤﺎﻉ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٢/٢‬ ‪.١٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪334‬‬ ‫ﻳﺨﺎﻟﻔﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻻ ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻋﻠﻰ ﻣﻨﻊ ﺍﻹﺟﻤﺎﻉ ﺑﻌﺪ ﺇﺟﻤﺎﻋﻬﻢ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺼﺢ‬ ‫ﺧﻼﻓﻪ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻥ ﺍﻟﺪﻟﻴﻞ ﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﻣﺎ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻟﻤﻦ ﺑﻌﺪﻫﻢ‬ ‫ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻋﻠﻰ ﺧﻼﻓﻪ ﻭﺑﻴﻦ ﻣﺎ ﻟﻢ ﻳﺠﻤﻌﻮﺍ ﻓﻴﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﻘﺮﺍﺽ ﺍﻟﻌﺼﺮﺃﻋﻨﻲ‪ :‬ﻋﺼﺮ ﺍﻟﻤﺠﺘﻤﻌﻴﻦﻗﺎﻝ ﺑﻪ ﺃﺑﻮ ﻋﻠﻲ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﺑﻦ ﻓﻮﺭﻙ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻻ ﻳﺸﺘﺮﻁ‪،‬‬ ‫ﻭﻣﻌﻨﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﻻ ﻳﻈﻬﺮ ﺧﻼﻑ ﻣﻤﻦ ﻗﺪ ﻛﺎﻥ ﻳﻤﻜﻨﻪ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺤﺎﺩﺛﺔ ﺍﻟﻤﺠﻤﻊ‬ ‫ﻋﻠﻰ ﺣﻜﻤﻬﺎ ﻭﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺫﻟﻚ ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﻓﻘﻂ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺠﻮﻳﻨﻲ‪ :‬ﻳﺸﺘﺮﻁ ﻓﻲ‬ ‫ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﻗﻴﺎﺱ ﻓﻘﻂ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺍﻧﻘﺮﺍﺽ ﺍﻟﻌﺼﺮ ﻟﻴﺲ ﺑﺸﺮﻁ ﻓﻲ ﺍﻧﻌﻘﺎﺩ ﺍﻹﺟﻤﺎﻉ؛ ﻷﻥ ﺍﻟﺪﻟﻴﻞ‬ ‫ﻟﻢ ﻳﻌﺘﺒﺮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻋﺘﺒﺮ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻗﻮﻝ ﻭﺍﺣﺪ ﻓﻲ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﻴﻦ ﺃﻥ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻛﻌﺪﺩ ﺃﻫﻞ ﺍﻟﺘﻮﺍﺗﺮ ﺣﻴﺚ ﻻ ﻳﻤﻜﻦ ﺗﻮﺍﻃﺆ ﻣﺜﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻋﺎﺩﺓ‪ ،‬ﻷﻥ‬ ‫ﻣﻦ ﺩﻭﻥ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﻻ ﻳﺆﻣﻦ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﺠﻤﻬﻮﺭ ﻻ ﻳﺸﺘﺮﻃﻮﻥ‬ ‫ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﻤﻌﻲ ﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﻋﺪﺩ ﻭﻋﺪﺩ‪ ،‬ﺑﻞ ﺍﻋﺘﺒﺮ ﺍﻷﻣﺔﻭﺇﻥ‬ ‫ﻗﻠ‪‬ﺖﻓﻠﻮ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﺍﻷﻣﺔ ﺇﻻ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻜﻮﻥ ﺣﺠﺔ؛ ﺇﺫ ﻫﻮ ﺍﻷﻣﺔ‬ ‫ﺣﻴﻨﺌﺬ)‪.(١‬‬ ‫‪ H p%& ٤٤٢‬اﻹ‪N‬ع و<;‬ ‫ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻹﺟﻤﺎﻉ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﻨﻘﻞ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٣٤/٢‬ ‪.١٤٠‬‬ ‫‪335‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻣﻌﺎﺻﺮﺍ ﻷﻫﻞ ﺍﻹﺟﻤﺎﻉ ﻓﻴﺮﻯ ﻣﻨﻬﻢ‬ ‫‬‫ﺃﻣﺎ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ :‬ﻓﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺸﺎﻫﺪ‬ ‫ﺍﺗﻔﺎﻕ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﻄﻊ ﻓﻲ ﻗﻀﻴﺔ ﻋﻠﻰ ﺣﻜﻢ‪ ،‬ﺃﻭ ﻳﺮﻯ ﺍﻟﻘﻄﻊ ﻣﻦ ﺑﻌﻀﻬﻢ‬ ‫ﻭﺍﻟﺴﻜﻮﺕ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻣﻊ ﺍﻧﺘﺸﺎﺭ ﺫﻟﻚ ﻓﻴﻬﻢ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﺍﻟﺘﻘﻴﺔ ﻋﻨﻬﻢ‪ ،‬ﻭﺗﺤﻘﻖ‬ ‫ﺃﻥ ﺳﻜﻮﺗﻬﻢ ﺇﻧﻤﺎ ﻛﺎﻥ ﻋﻦ ﺭﺿﺎ ﺑﺬﻟﻚ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺈﻥ ﻫﺎﺗﻴﻦ ﺍﻟﺤﺎﻟﺘﻴﻦ ﺇﺟﻤﺎﻉ ﻭﻟﻜﻞ‬ ‫ﻣﻨﻬﻤﺎ ﺣﻜﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻘﻞ‪ ،‬ﻓﻬﻮ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻨﻘﻞ ﺍﻹﺟﻤﺎﻉ ﺇﻟﻴﻨﺎ ﺍﻟﺘﻮﺍﺗﺮ‪ .‬ﻓﻬﺬﺍ ﺍﻹﺟﻤﺎﻉ ﻣﻘﻄﻮﻉ ﺑﻪ ﻛﺎﻟﻤﺸﺎﻫﺪ‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻧﻔﺲ ﺃﺻﻞ ﺍﻷﻣﺮ ﻗﻄﻌ ‪‬ﻴﺎ‪ .‬ﻭﻓﺴﻘﻮﺍ ﻣﻦ ﺧﺎﻟﻔﻪ ﻟﺠﻌﻠﻬﻢ ﺍﻹﺟﻤﺎﻉ ‬ ‫ﺩﻟﻴﻼ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫‪‬‬‫ﻗﺎﻃﻌﺎ ﻛﺎﻟﻜﺘﺎﺏ‬ ‫‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻨﻘﻞ ﺍﻹﺟﻤﺎﻉ ﺇﻟﻴﻨﺎ ﺧﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﺃﻧﻪ‬ ‫ﻳﻜﻮﻥ ﺣﺠﺔ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺑﻤﻘﻄﻮﻉ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻷﻥ ﻧﻘﻞ ﺍﻵﺣﺎﺩ ﻟﻪ ﻳﺼﻴﺮﻩ ﻣﻈﻨﻮﻥ ﺍﻟﻮﻗﻮﻉ ﻛﺨﺒﺮ‬ ‫ﻧﻔﺲ ﺍﻷﻣﺮ ﺇﺟﻤﺎ ﻋﺎ‬ ‫ﺍﻵﺣﺎﺩ‪.‬‬ ‫ﻭﺧﺎﻟﻒ ﻓﻲ ﺫﻟﻚ ﺍﻟﻐﺰﺍﻟﻲ ﻭﺃﺑﻮ ﺭﺷﻴﺪ ﻓﺰﻋﻤﺎ‪ :‬ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻤﻨﻘﻮﻝ ﺑﺨﺒﺮ‬ ‫ﺍﻵﺣﺎﺩ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ‪.‬‬ ‫ﺟﻤﻴﻌﺎ ﺣﺠﺔ)‪.(١‬‬ ‫‬‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻻ ﻭﺟﻪ ﻟﻠﻔﺮﻕ ﻣﻊ ﻛﻮﻧﻬﻤﺎ‬ ‫‪ ;< ٤٤٣‬إ<اث >ل ‪  Sz‬ا‪ &"C‬ا‪O‬ﻼف ‪ A‬اﻷ‪A4> d .‬‬ ‫ﺍﺧﺘﻠﻔﺖ ﺍﻷﻣﺔ ﻓﻲ ﺟﻮﺍﺯ ﺇﺣﺪﺍﺙ ﻗﻮﻝ ﺛﺎﻟﺚ ﺑﻌﺪ ﻣﺎ ﺍﺳﺘﻘﺮ ﺍﻟﺨﻼﻑ ﻣﻦ‬ ‫ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﺑﻞ ﻳﺠﻮﺯ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﺮﻓﻊ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﺑﺄﻥ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٤٠/٢‬ ‪.١٤٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪336‬‬ ‫ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻃﺮﻓﺎ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺭﻓﻌﻬﻤﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻷﻥ‬ ‫ﺭﻓﻌﻬﻤﺎ ﺧﺮﻕ ﻟﻺﺟﻤﺎﻉ‪ ،‬ﻓﻬﻮ ﺣﺮﺍﻡ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺮﺗﻔﻊ ﺑﻪ ﺍﻟﻘﻮﻻﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻷﻣﺔ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻄﻬﺎﺭﺍﺕ ﻛﻠﻬﺎ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﺎﻗﻲ ﺍﻷﻣﺔ‪ :‬ﺑﻞ ﻛﻠﻬﺎ ﻻ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﻧﻴﺔ‪،‬‬ ‫ﻓﻴﺄﺗﻲ ﻣﻦ ﺑﻌﺪ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺑﻌﻀﻬﺎ ﻳﻔﺘﻘﺮ ﻭﺑﻌﻀﻬﺎ ﻻ ﻳﻔﺘﻘﺮ‪.‬‬ ‫ﻭﻛﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻌﻴﻮﺏ ﺍﻟﺨﻤﺴﺔ؛ ﻗﻴﻞ‪ :‬ﻳﻔﺴﺦ ﺑﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ‬ ‫ﺑﻌﻀﻬﺎ ﻳﻔﺴﺦ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻗﻮﻝ ﺛﺎﻟﺚ ﻻ ﻳﺮﻓﻊ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ‪ ،‬ﺑﻞ ﺃﺧﺬ ﻣﻦ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻃﺮﻓﺎ‪.‬‬ ‫ﻳﻔﺼﻞ ﺃﺣﺪ‪ ،‬ﻓﻘﺪ ﺧﺎﻟﻒ‬ ‫ﻓﺼﻞ ﻭﻟﻢ ‪‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻣﻄﻠﻘﺎ‪ :‬ﺑﺄﻥ ﺍﻟﺜﺎﻟﺚ ‪‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﻴﻠﺰﻡ ﻋﻠﻴﻪ ﺗﺨﻄﺌﺔ ﺍﻷﻣﺔ‪.‬‬ ‫‬‫ﺍﻹﺟﻤﺎﻉ‪،‬‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻟﻴﺲ ‬ ‫ﻗﻮﻻ ﺑﻨﻔﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﺑﻞ ﺗﻘﺮﻳﺮ‬ ‫ﻟﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺗﺨﻄﺌﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﺮﻯ ﺗﺼﻮﻳﺐ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‬ ‫ﻓﻲ ﺍﻟﻔﺮﻭﻉ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻤﺨﺘﻠﻔﻮﻥ ﻫﻢ ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﺗﺒﻊ ﻏﻴﺮ ﺳﺒﻴﻠﻬﻢ‪.‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺴﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺍﻵﻳﺔ ﻣﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻻ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻪ‪.‬‬ ‫ﺍﺣﺘﺠﺖ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﺑﺄﻧﻪ ﻗﺪ ﻭﻗﻊ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺇﺣﺪﺍﺙ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ﺃﺣﺪ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺇﺣﺪﺍﺙ ﻗﻮﻝ ﺛﺎﻟﺚ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﺭﻓﻊ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ ﺃﻭ ﻟﻢ ﻳﺮﻓﻌﻬﻤﺎ؛ ﻷﻥ ﺍﻟﻤﺤﺮﻡ ﻋﻨﺪﻧﺎ ﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺧﻼﻑ ﺍﻹﺟﻤﺎﻉ ﺩﻭﻥ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﺩﻟﻴﻞ‬ ‫‪337‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺟﻤﺎﻉ‬ ‫ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺮﺃﻱ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﺼﺢ ﻟﻐﻴﺮﻫﻢ ﻣﺜﻞ ﻣﺎ ﺻﺢ ﻟﻬﻢ ﻣﻦ ﺍﻟﺮﺃﻱ‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺑﻞ ﻳﻠﺰﻡ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﺨﺎﻟﻔﻬﻢ ﺇﺫﺍ ﺭﺃﻯ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﺧﻼﻓﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﺢ ﻟﻪ ﺗﻘﻠﻴﺪﻫﻢ ﻛﻤﺎ ﻻ ﻳﺼﺢ ﻟﻪ ﺗﻘﻠﻴﺪ ﻣﺠﺘﻬﺪ ﻣﺜﻠﻪ ﺑﻌﺪ ﺗﻤﻜﻨﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻭﻗﺪﺭﺗﻪ ﻋﻠﻴﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٤٢/٢‬ ‪.١٤٥‬‬ ‫‪338‬‬ ‫ا ا ا‬ ‫اس‬ ‫اس ‬‫‪ ٤٤٤‬‬ ‫ﻗﻤﻴﺼﺎ‪ ،‬ﺇﺫﺍ‬ ‫‬‫ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻮ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺎﺱ ﺍﻟﺜﻮﺏ ﻫﻞ ﻳﻜﻤﻞ‬ ‫ﺗﻘﺪﻳﺮﺍ‪ ،‬ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻟﻬﺬﺍ ﺍﻟﺸﻲﺀ ﻗﻴﺎﺱ ﺃﻱ‪ :‬ﻣﺴﺎﻭ ﻟﻪ)‪.(١‬‬ ‫‬‫ﻗﺪﺭﻩ‬ ‫ﻭﺣﺪ‪ ‬ﺍﻟﻘﻴﺎﺱ‪ :‬ﻫﻮ ﺣﻤﻞ ﺃﺣﺪ ﺍﻟﻤﻌﻠﻮﻣﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻲ ﺣﺼﻮﻝ‬ ‫ﺍﻟﺤﻜﻢ ﻭﺇﺳﻘﺎﻃﻪ ﺑﺄﻣﺮ ﻳﺠﻤﻌﻬﻤﺎ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺘﺴﺎﻭﻱ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﻟﻰ‬ ‫ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﻗﺲ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﺇﻟﻰ ﻫﺬﺍ ﻳﺮﻳﺪ ﻛﻲ ﻳﻌﺮﻑ ﺗﺴﺎﻭﻳﻬﻤﺎ ﻓﻲ‬ ‫ﺍﻟﻤﻘﺪﺍﺭ ﻭﺍﻟﻘﻴﻤﺔ)‪.(٢‬‬ ‫اس  اﻻﻼح‬‫‪ ٤٤٥‬‬ ‫ﻟﻸﺻﻮﻟﻴﻴﻦ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺻﻄﻼﺣﻲ ﺣﺪﻭﺩ ﻭﺗﻌﺎﺭﻳﻒ‪ ،‬ﺃﺟﻮﺩﻫﺎ‪ :‬ﺃﻥ‬ ‫ﺍﻟﻘﻴﺎﺱ ﺣﻤﻞ ﻣﺠﻬﻮﻝ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻣﻌﻠﻮﻡ ﺍﻟﺤﻜﻢ ﺑﺠﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺎﻟﺨﻤﺮ ﻓﺈﻥ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻓﻲ ﺍﺻﻄﻼﺣﻬﻢ ‬ ‫ﺃﺻﻼ‪،‬‬‫ﺣﻜﻤﻪ ﻣﻌﻠﻮﻡ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ‪ ،‬‬ ‫ﻭﻣﺠﻬﻮﻝ ﺍﻟﺤﻜﻢ ﻛﺎﻟﺘﺘﻦ ﻭﻧﺤﻮﻩ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﻨﺺ ﻋﻠﻰ ﺣﻜﻤﻪ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨ‪‬ﺔ ﻭﻻ‬ ‫ﺇﺟﻤﺎﻉ‪ ،‬ﻭﻳﺴ ‪‬ﻤﻰ ﻓﺮ ﻋﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٨/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٤٦/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٤٦/٢‬ ‪.١٤٧‬‬ ‫‪339‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﻴﺎﺱ‬ ‫ﺍﻟﻘﻴﺎﺱ‪ :‬ﺣﻤﻞ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺃﺻﻞ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﺑﻤﻌﻨﻰ‪ :‬ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻳﺤﺘﺞ ﺑﻪ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻗﺪ ﺳﻤﺎﻩ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻗﻴﺎﺱ ﻋﻠﺔ‪ ،‬ﻭﻗﻴﺎﺱ‬ ‫ﺩﻻﻟﺔ‪ ،‬ﻭﻗﻴﺎﺱ ﺷﺒﻪ‪ .‬ﻭﻳﺸﺘﻤﻞ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪ ،‬ﻋﻠﻰ‪ :‬ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﻔﺮﻉ‪،‬‬ ‫ﻭﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﻟﺤﻜﻢ)‪.(١‬‬ ‫ﻭﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻧﻔﺴﻪ ﻫﻮ ﺗﺸﺒﻴﻪ ﺍﻟﺸﻲﺀ ﺑﻐﻴﺮﻩ ﻭﺍﻟﺤﻜﻢ ﺑﻪ ﻫﻮ ﺍﻟﺤﻜﻢ ﻟﻠﻔﺮﻉ‬ ‫ﺑﺤﻜﻢ ﺃﺻﻠﻪ ﺇﺫﺍ ﺍﺳﺘﻮﺕ ﻋﻠﺘﻪ ﻭﻗﻊ ﺍﻟﺤﻜﻢ ﺑﺴﺒﺒﻪ ﻣﻦ ﺃﺟﻠﻪ‪ .‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ ﺍﷲ‬ ‫ﺟ ‪‬ﻞ ﺫﻛﺮﻩ ﺣﺮﻡ »ﻗﻔﻴﺰ ﺍﻟﺒﺮ ﺑﻘﻔﻴﺰﻳﻦ«)‪(٢‬ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﮊ ‪ ،‬ﻓﺄﺟﻤﻊ ﺍﻟﻘﺎﺋﻠﻮﻥ‬ ‫ﺑﺎﻟﻘﻴﺎﺱ ﺃﻥ ﺍﻟﻘﻔﻴﺰﻳﻦ ﻣﻦ ﺍﻷﺭﺯ ﺑﻘﻔﻴﺰﻳﻦ ﺣﺮﺍﻡ ﻣﺜﻠﻪ‪ ،‬ﻷﻧﻪ ﻣﺴﺎﻭ ﻟﻪ ﻓﻲ ﻋﻠﺘﻪ ﺍﻟﺘﻲ‬ ‫ﻭﻗﻊ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻬﺎ)‪.(٣‬‬ ‫ﺣﺪﻩ ﻋﻨﺪ ﺍﻟﻤﻠﺸﻮﻃﻲ‪» :‬ﺣﻤﻞ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ﺑﻀﺮﺏ ﻣﻦ ﺍﻟﺸﺒﻪ« ﻭﻗﺎﻝ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪» :‬ﺣﺪ ﺍﻟﻘﻴﺎﺱ ﻫﻮ ﺣﻤﻞ ﺃﺣﺪ ﺍﻟﻤﻌﻠﻮﻣﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻲ ﺣﺼﻮﻝ‬ ‫ﺍﻟﺤﻜﻢ ﻭﺇﺳﻘﺎﻃﻪ ﺑﺄﻣﺮ ﻳﺠﻤﻌﻬﺎ‪ ...‬ﻭﻗﺪ ﻗﻴﻞ‪» :‬ﺭﺩ ﺍﻟﻔﺮﻉ ﺇﻟﻰ ﺍﻷﺻﻞ ﺑﻌﻠﺔ ﺗﻮﺟﺐ‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺘﻌﺮﻳﻒ ﺃﺩﻕ‪» :‬ﺣﻤﻞ ﻣﺠﻬﻮﻝ ﺍﻟﺤﻜﻢ ﻋﻠﻰ‬ ‫ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ«‪ .‬‬ ‫ﻣﻌﻠﻮﻡ ﺍﻟﺤﻜﻢ ﺑﺠﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ«)‪.(٤‬‬ ‫‪  ٤٤٦‬اس‬ ‫ﺍﻟﻘﻴﺎﺱ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺻﺤﻴﺢ ﻭﺳﻘﻴﻢ‪ ،‬ﻭﺍﻟﻤﻌﻮﻝ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻳﺒﻄﻞ‬ ‫ﺍﻟﻔﺎﺳﺪ)‪.(٥‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٧٢/١‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺡ‪.٢٠٨٦٩ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ،١٥٥/١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٨٢/١‬ ‪.٨٤‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٢٩/١‬‬ ‫)‪ (٥‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪340‬‬ ‫‪ ٤٤٧‬أر"ن اس‬ ‫ﺃﺭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻭﻫﻲ‪ :‬ﺍﻷﺻﻞ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ ،‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﺤﻜﻢ‬ ‫ﻛﺎﻟﺨﻤﺮ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻟﻢ ﻳﺮﺩ ﻓﻴﻬﺎ ﺣﻜﻢ ﺑﻌﻴﻨﻬﺎ ﻛﺎﻟﺘﺘﻦ‬ ‫ﻣﺜﻼﻭﺍﻟﻮﺻﻒ ﺍﻟﺠﺎﻣﻊ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﺻﻞ ﻷﺟﻠﻪ‪ ،‬ﻓﺈﻥ‬‫ ‬ ‫ﺯﺍﻝ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻓﻘﺪ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻭﺑﻘﻲ ﺭﻛﻦ ﺭﺍﺑﻊ ﻭﻫﻮ ﺍﻟﺤﻜﻢ ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪:‬‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﺃﻭ ﺍﻟﺘﻜﺮﻳﻪ‪ ،‬ﺃﻭ ﺍﻹﺑﺎﺣﺔ‪.‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﺇﺫﺍ ﻗﺴﻨﺎ ﺍﻟﻨﺒﻴﺬ ﻋﻠﻰ ﺍﻟﺨﻤﺮ‪ ،‬ﻓﺎﻟﺤﻜﻢ ﻓﻴﻪ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺍﻷﺻﻞ ﺍﻟﺨﻤﺮ؛‬ ‫ﻷﻧﻪ ﺍﻟﻤﺸﺒﻪ ﺑﻪ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﺍﻟﻨﺒﻴﺬ؛ ﻷﻧﻪ ﺍﻟﻤﺸﺒﻪ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﺍﻟﺠﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﺍﻹﺳﻜﺎﺭ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻳﺴ ‪‬ﻤﻰ ﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻋﻠﺔ)‪.(١‬‬ ‫ﻭﻳﻌﺘﻤﺪ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ‪:‬‬ ‫‪ ١‬ ﺍﻷﺻﻞ‪.‬‬ ‫‪ ٢‬ ﺍﻟﻔﺮﻉ‪.‬‬ ‫‪ ٣‬ ﺣﻜﻢ ﺍﻷﺻﻞ‪.‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ )ﺍﻟﻤﻨﺎﻁ(‪.‬‬ ‫‪ ٤‬ ﺍﻟﻮﺻﻒ ﺍﻟﺠﺎﻣﻊ ‬ ‫ﻭﻗﺪ ﻭﺿﻊ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻟﻜﻞ ﺭﻛﻦ ﺷﺮﻭﻃ ﺎ ﺗﻀﺒﻂ ﺻﺤﺔ ﺍﻟﻘﻴﺎﺱ)‪.(٢‬‬ ‫‪ ٤٤٨‬ا &  اس‬ ‫ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻠﻰ ﻋﻠﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﺱ ﺇﻻ ﻋﻠﻰ ﻣﻌﻠﻮﻝ‪ ،‬ﻭﻫﻮ‪:‬‬ ‫ﺃﻥ ﻳﺮﺩ ﺣﻜﻢ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ ﻟﻌﻠﺔ ﺗﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﺐ ﺗﺴﻠﻴﻢ ﺍﻟﻌﻠﺔ ﻟﻜﻞ ﻣﻦ ﺍﺩﻋﺎﻫﺎ؛ ﺇﻻ ﺑﺪﻟﻴﻞ ﻟﻪ ﻋﻠﻴﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٤٧/٢‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٢٩/١‬ ‪.٢٣٠‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٨٦/١‬‬ ‫‪341‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﻴﺎﺱ‬ ‫‪ () ٤٤٩‬اس‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪ ،‬ﺍﻷﺻﺢ ﻣﻨﻬﺎ‬ ‫ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﻣﺜﺒﺖ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‬ ‫ﻓﻴﻤﺎ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ‪ ،‬ﻓﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻫﺬﺍ ﺃﺣﺪ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ)‪.(١‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻓﺄﺛﺒﺘﻪ ﺑﻌﻀﻬﻢ ﻭﺃﺑﻄﻠﻪ ﺁﺧﺮﻭﻥ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﺃﺛﺒﺘﻮﻩ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻭﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﻫﻮ ﻣﺬﻫﺐ ﺟﻞ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﻌﻠﻤﻴﻦ‬ ‫ﻭﺍﻟﺴﻨﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ ﻻ ﺍﻟﺸﺮﻋﻲ ﻭﻫﻮ ﻣﺬﻫﺐ‬ ‫ﺍﻟﻨﻈﺎﻡ ﻭﺑﻌﺾ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺟﻞ ﺍﻟﺨﻮﺍﺭﺝ ﺇﻻ ﺍﻟﻨﺠﺪﺍﺕ‪ ،‬ﻭﺇﻟﻴﻪ ﻳﺆﻭﻝ ﻣﺬﻫﺐ ﺍﺑﻦ‬ ‫ﺣﻨﺒﻞ ﻭﺑﺸﺮ ‬ ‫ﻗﻮﻻ ﻭﺧﺎﻟﻔﻮﻩ ‬ ‫ﻓﻌﻼ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻭﻫﻢ ﺍﻟﻐﻼﺓ ﻣﻦ ﺍﻟﺤﺸﻮﻳﺔ‬ ‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ ﻭﻫﻢ ﺇﻟﻰ ﺭﺩ ﺍﻟﻜﻞ ﻣﻦ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺸﺮﻋﻲ ﺃﻗﺮﺏ‪ ،‬ﻭﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻗﺒﻴﺢ ﻟﻌﻴﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻗﺒﻴﺢ ﻟﻠﻨﻬﻲ ﻋﻨﻪ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ‬ ‫‪‬‬‫ﻭﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻷﺻﻢ ﻭﺍﺑﻦ ﻋﺒﻠﺔ‪ :‬ﺍﻟﻌﻘﻠﻲ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﻟﺴﻤﻊ ﻭﺭﺩ ﻣﺆﻛﺪ ﻟﺬﻟﻚ ﻭﻓﻲ‬ ‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻷﺻﻢ ﻭﺑﺸﺮ ﺃﻧﻬﻤﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﺎﻧﻌﻲ ﺍﻟﻨﻈﺮ ﻭﻻ ﻳﺴﻮﻍ ﺇﻻ‬ ‫ﺍﻟﻌﻘﻠﻲ)‪.(٢‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺑﺮﻛﺔ ﻓﻲ ﺟﺎﻣﻌﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﺭﺑﻌﺔ‬ ‫ﺟﻤﻴﻌﺎ‪ .‬ﻭﺫﻫﺐ‬ ‫‬‫ﺃﺿﺮﺏ‪ ،‬ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺇﺛﺒﺎﺗﻪ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﻔﻴﻪ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ‬ ‫)ﺟﻤﻴﻌﺎ(‪،‬‬ ‫‬‫ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻧﻔﻴﻪ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﻧﻔﻴﻪ ﻓﻲ ﺍﻟﺤﺎﻟﻴﻦ‬ ‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺩﺍﻭﺩ ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩٠/١‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٩/٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.١٥٥/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪342‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻘﻴﺎﺱ؛ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ ﻓﻲ‬ ‫‬‫ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺇﺛﺒﺎﺗﻪ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻧﻔﻴﻪ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻧﻔﻴﻪ ﻓﻲ‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﻧﻔﻴﻪ ﻓﻲ ﺍﻟﺤﺎﻟﻴﻦ‬ ‫ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﻴﺎﺱ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ƒ‬‬ ‫ﺃﻧﻪ ﻛﺘﺐ ﺇﻟﻰ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﺇﻟﻰ ﺷﺮﻳﺢ‪ :‬ﺃﻥ ﻗﺲ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﻧﻈﺮ‬ ‫ﺍﻷﺷﺒﺎﻩ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻚ ﻗﻀﺎﺀ ﻗﻀﻴﺘﻪ ﺑﺎﻷﻣﺲ؛ ﺫﻫﺒﺖ ﻓﻴﻪ ﻟﺮﺷﺪﻙ ﺃﻥ‬ ‫ﺗﺮﺍﺟﻊ ﺍﻟﺤﻖ ﻓﻴﻪ؛ ﻓﺈﻥ ﻣﺮﺍﺟﻌﺔ ﺍﻟﺤﻖ ﺧﻴﺮ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﻓﻲ ﺍﻟﺒﺎﻃﻞ)‪.(١‬‬ ‫ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﺣﺠﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﻧﻜﺮ ﺣﺠﻴﺘﻪ ﺷﺮ ﻋﺎ ﻛﻞ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﻭﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﻟﺒﻐﺪﺍﺩﻳﻴﻦ‪،‬‬ ‫ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻭﺍﻟﻘﺎﺳﺎﻧﻲ‪ ،‬ﻭﺍﻟﻨﻬﺮﻭﺍﻧﻲ‪ ،‬ﻭﺍﻧﺘﺼﺮ ﺍﺑﻦ ﺣﺰﻡ ﻟﺮﺃﻯ‬ ‫ﺍﻟﻤﻨﻜﺮﻳﻦ ﺃﺷﺪ ﺍﻻﻧﺘﺼﺎﺭ‪.‬‬ ‫ﻭﺯﻋﻢ ﺍﻟﺠﻮﻳﻨﻲ ﺃﻥ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﻳﺠﺤﺪﻭﻥ ﺍﻟﻘﻴﺎﺱ‬ ‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺗﺜﺒﺖ ﺧﻼﻓﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻣﺴﺘﻔﻴﻀﺎ‪ ،‬ﻭﺑﻨﻰ ﻋﻠﻴﻪ‬ ‫‬‫ﺗﺤﺪﺙ ﺍﺑﻦ ﺑﺮﻛﺔ ﻋﻦ ﻣﺒﺤﺚ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺟﺎﻣﻌﻪ ﺣﺪﻳ ﺜﺎ‬ ‫ﻭﻓﺼﻞ ﻣﺴﺎﺋﻠﻪ ﺑﺈﺳﻬﺎﺏ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ﺍﺟﺘﻬﺎﺩﺍﺕ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻧﻈﺮ ﻟﻪ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬‬ ‫ﻓﻲ ﻛﺘﺎﺑﻪ ﺷﺮﺡ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ﺟﻞ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﻃﺮﻗﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ‪ .‬ﻛﻤﺎ ﺗﻮﺳﻊ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻠﻢ ﻳﻘﺼﺮﻭﻩ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﺑﻞ ﺃﺟﺮﻭﻩ ﻛﺬﻟﻚ ﻓﻲ‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻛﺬﺍ ﺍﻟﻜﻔﺎﺭﺍﺕ‪.‬‬ ‫ﻭﻣﺴﺘﻨﺪ ﺍﻟﺠﻮﻳﻨﻲﺣﺴﺐ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﻋﺒﺎﺭﺗﻪﻫﻮ ﻣﺎ ﺩﺃﺏ ﻋﻠﻴﻪ ﻣﺨﺎﻟﻔﻮ‬ ‫ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﻦ ﻧﺴﺒﺔ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺇﻟﻰ ﻓﺮﻕ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﺇﻟﺤﺎﻕ ﺁﺭﺍﺋﻬﻢ ﺑﺂﺭﺍﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٨٢/١‬ ‪.٨٤‬‬ ‫‪343‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﻴﺎﺱ‬ ‫ﻭﺍﻟﺒﺴﻴﻮﻱ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺤﺠﻴﺔ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ‬ ‫ﺑﺬﻟﻚ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫‪ ١‬ ﻷﻥ ﺟﻤﻠﺔ ﻣﺎ ﺗﻌﺒﺪ ﺍﷲ ﺑﻪ ﻋﺒﺎﺩﻩ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻓﻲ ﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻘﻴﺎﺱ‬ ‫ﻋﻠﻴﻬﻤﺎ‪.‬‬ ‫ﺃﻳﻀﺎ ‪ :‬ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﺜﻴﺎﺏ ﻣﻦ ﺍﻟﺪﻡ ﻧﺠﺴﻬﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺩﻡ‬ ‫‪ ٢‬ ﻭﻗﺎﻝ‬ ‫ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﻠﺤﻢ ﻣﻦ ﻏﻴﺮ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ﺑﻌﺪ ﻏﺴﻞ‬ ‫ﺍﻟﻤﺬﺑﺤﺔ‪ ،‬ﻭﻗﺪ ﺃﺣﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺍﻟﺪﻣﻴﻦ‪ :‬ﺩﻡ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺩﻡ ﺍﻟﺴﻤﻚ«)‪ ،(١‬ﻓﻌﻠﻰ‬ ‫ﻫﺬﺍ ﻃﺎﻫﺮ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬ ‫‪ ٣‬ ﻗﻴﻞ ﻟﻪ‪ :‬ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻛﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺭﺳﻮﻟﻪ ﮊ‬ ‫ﻓﻲ ﺳﻨﺘﻪ‪ ،‬ﻭﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻴﻬﻤﺎ‪.‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﻟﻔﻆ »ﺍﻟﻘﻴﺎﺱ« ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ )‪ (٥٠‬ﻣﺮﺓ ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ)‪.(٢‬‬ ‫ﻭﺍﻟﻮﺍﻗﻒ ﻋﻠﻰ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺃﺩﻟﺔ ﺍﻟﺮﺃﻱ ﻳﺠﺪ ﺃﻧﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺑﺠﻤﻴﻊ ﺃﻗﺴﺎﻣﻪ ﻗﻴﺎﺱ ﻋﻠﺔ ﻛﺎﻥ ﺃﻭ ﺩﻻﻟﺔ ﺃﻭ ﺷﺒﻪ ﺃﻭ‬ ‫ﻃﺮﺩ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﺠﻤﻴﻊ ﺃﺩﻟﺔ ﺇﺛﺒﺎﺕ ﻋﻠ‪‬ﻴﺔ ﺍﻟﻘﻴﺎﺱ ﺇﻻ ﺍﻟﻄﺮﺩ)‪.(٣‬‬ ‫‪  . ٤٥٠‬ا‪ +& ,-‬اس‬ ‫ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺗﻘﺪﻳﻢ ﺍﻟﺤﺪﻳﺚ ﺍﻷﺣﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻭﻧﺼﺮﻩ‬ ‫ﺑﺄﺩﻟﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺫﻟﻚ ﻣﺬﻫﺐ ﺍﻷﻛﺜﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﻗﻮﻣﻨﺎ‪ ...‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﺒﻄﻞ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ‪ ،‬ﺡ‪.٣٣١٤ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٣٠/١‬ ‪.٢٣٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٥٣/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪344‬‬ ‫ﻭﺫﻫﺐ ﺟﻤﻊ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺇﻟﻰ ﺗﻘﺪﻳﻢ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﻗﺎﻝ ﻓﻲ »ﺟﻤﻊ‬ ‫ﻓﻘﻴﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻟﺠﻮﺍﻣﻊ«‪ :‬ﻭﻻ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﻋﺎﺭﺽ ﺍﻟﻘﻴﺎﺱ ﻭﻟﻢ ﻳﻜﻦ ﺭﺍﻭﻳﻪ ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ؛ ﻷﻥ ﻣﺨﺎﻟﻔﺘﻪ ﺗﺮﺟﺢ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻜﺬﺏ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪:‬‬ ‫»ﻻ ﺗﺼﺮﻭﺍ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻓﻤﻦ ﺍﺑﺘﺎﻋﻬﺎ ﺑﻌﺪ ﻓﺈﻧﻪ ﺑﺨﻴﺮ ﺍﻟﻨﻈﺮﻳﻦ ﺑﻌﺪ ﺃﻥ ﻳﺤﺘﻠﺒﻬﺎ‪:‬‬ ‫ﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻚ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺭﺩﻫﺎ ﻭﺻﺎﻉ ﺗﻤﺮ«)‪ ،(١‬ﻓﺮﺩ ﺍﻟﺘﻤﺮ ﺑﺪﻝ ﺍﻟﻠﺒﻦ ﻣﺨﺎﻟﻒ‬ ‫ﻟﻠﻘﻴﺎﺱ ﻓﻴﻤﺎ ﻳﻀﻤﻦ ﺑﻪ ﺍﻟﻤﺘﻠﻒ ﻣﻦ ﻣﺜﻞ ﺃﻭ ﻗﻴﻤﺔ)‪.(٢‬‬ ‫‪ ٤٥١‬أد اس‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺃﺣﺪ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺃﻧﻪ ﻣﺜﺒﺖ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻣﺎ ﻭﺭﺩ ﻣﻦ‬ ‫ﺍﻟﻨﺺ ﻋﻨﻪ ﮊ ﻓﻲ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻗﻴﺎﺱ ﺷﻲﺀ ﻣﺠﻬﻮﻝ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻌﻠﻮﻡ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺨﺜﻌﻤﻴﺔ ﻭﻗﺪ ﺳﺄﻟﺘﻪ ﮊ ﻋﻦ ﺣﺠﻬﺎ ﻋﻦ ﺃﺑﻴﻬﺎ‪،‬‬ ‫ﻣﺠﺰﻳﺎ ﻋﻨﻪ؟«)‪ ،(٣‬ﻓﻘﺪ‬ ‫‬‫ﻓﻘﺎﻝ‪» :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ﺩﻳﻦ ﻓﻘﻀﻴﺘﻪ‪ ،‬ﺃﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺃﺷﺎﺭ ﮊ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺇﻟﻰ ﻗﻴﺎﺱ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﻌﺒﺎﺩ‪.‬‬ ‫ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﮊ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﻗﺒﻠﺔ ﺍﻟﺼﺎﺋﻢ‪ :‬ﻫﻞ ﺗﻔﺴﺪ ﺍﻟﺼﻮﻡ؟‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫»ﺃﺭﺃﻳﺖ ﻟﻮ ﺗﻤﻀﻤﻀﺖ ﺑﺎﻟﻤﺎﺀ ﺛﻢ ﻣﺠﺠﺘﻪ‪ ،‬ﺃﻛﺎﻥ ﺫﻟﻚ ﻣﻔﺴﺪ ﻟﻠﺼﻮﻡ«)‪.(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻟﻠﺒﺎﺋﻊ ﺃﻥ ﻻ ﻳﺤﻔﻞ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‬ ‫ﺃﻳﺎﻣﺎ‪ ،‬ﻭﺃﺻﻞ‬ ‫ﻭﺍﻟﻐﻨﻢ ﻭﻛﻞ ﻣﺤﻔﻠﺔ‪ ،‬ﻭﺍﻟﻤﺼﺮﺍﺓ ﺍﻟﺘﻲ ﺻﺮﻱ ﻟﺒﻨﻬﺎ ﻭﺣﻘﻦ ﻓﻴﻪ ﻭﺟﻤﻊ ﻓﻠﻢ ﻳﺤﻠﺐ ‬ ‫ﺍﻟﺘﺼﺮﻳﺔ ﺣﺒﺲ ﺍﻟﻤﺎﺀ ﻳﻘﺎﻝ‪ :‬ﻣﻨﻪ ﺻﺮﻳﺖ ﺍﻟﻤﺎﺀ ﺇﺫﺍ ﺣﺒﺴﺘﻪ‪ ،‬ﺡ‪.٢١٤٨ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٣٥/١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻓﻲ ﺍﻟﻤﺴﻨﺪ )‪ ،(٣٩٢‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‬ ‫ﺍﻟﺤﺞ ﻋﻤﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﺡ‪.١٨٥٤ :‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ‪ (٨٢) ،‬ﺑﺎﺏ ﺗﻤﺜﻴﻞ ﺍﻟﻨﺒﻲ ﮊ ﻗﺒﻠﺔ ﺍﻟﺼﺎﺋﻢ ﺑﺎﻟﻤﻀﻤﻀﺔ‬ ‫ﻣﻨﻪ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﺡ‪ ،١٩٩٩ :‬ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺡ‪،١٣٩ :‬‬ ‫ﻭﻳﻨﻈﺮ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٩١/١‬‬ ‫‪345‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﻴﺎﺱ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻗﻮﻟﻪ ﻋﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺑﻴﻊ ﺍﻟﺮﻃﺐ‬‫ﻭﻣﻦ ﺫﻟﻚ ‬ ‫ﻼ ﺇ ﺫﺍ«)‪ ،(١‬ﻓﻔﻲ ﻫﺬﺍ‬‫ﺐ ﺇ ﺫﺍ ﺟ ‪‬‬ ‫ﻒ؟«‪ ،‬ﻗﺎ ﻟﻮﺍ‪ :‬ﻧ ﻌ ﻢ‪ ،‬ﻗﺎ ﻝ‪ » :‬ﻓ ‬‫ﺍﻟﺮ ﻃ ‬ ‫ﺺ ‪‬‬‫‬ ‫ﺑﺎﻟﺘﻤﺮ‪» :‬ﺃ ﻳ ﻨﻘ ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺎﻧﻌﺔ ﻣﻦ ﺑﻴﻊ ﺍﻟﺮﻃﺐ ﺑﺎﻟﺘﻤﺮ ﺇﻧﻤﺎ ﻫﻲ ﻧﻘﺼﺎﻥ‬ ‫ﺍﻟﺮﻃﺐ ﺇﺫﺍ ﺟﻒ‪ ،‬ﻓﺘﺤﺼﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺘﻤﺮ‪ ،‬ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺮﻃﺐ ﻛﻞ ﻣﺎ ﻛﺎﻥ‬ ‫ﻗﻴﺎﺳﺎ‪ ،‬‬ ‫ﺃﺧﺬﺍ ﻣﻦ ﺇﺷﺎﺭﺓ ﺍﻟﺤﺪﻳﺚ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬‫ﻣﺜﻠﻪ ‬ ‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻘﻴﺎﺱ ﺑﻬﺎ‬ ‫‬ ‫ﺩﻟﻴﻼ ﺷﺮﻋ ‪‬ﻴﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺭﺩ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻘﻴﺎﺱ؛ ﻭﺫﻟﻚ ﺃﻥ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻣﺎ ﺑﻴﻦ ﻗﺎﺋﺲ ﻭﺳﺎﻛﺖ‪ ،‬ﻭﺍﻟﺴﺎﻛﺖ ﻻ ﻳﺴﻜﺖ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺇﻻ‬ ‫ﻋﻦ ﺭﺿﺎ‪ ،‬ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺛﺎﺑ ﺘﺎ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻓﺈﺣﺪﺍﺛﻪ ﺑﺪﻋﺔ ﺑﻬﺎ ﺯﻳﺎﺩﺓ ﺣﻜﻢ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻣﺎ ﻫﻨﺎﻟﻚ ﺗﻘﻴﺔ‪،‬‬ ‫ﺷﺮﻋﻲ‪ ،‬ﻭﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺗﻐﻴﻴﺮ ﻣﺜﻠﻬﺎ ﻣﻦ ﻏﻴﺮ ﺗﻘﻴﺔ ﺣﺮﺍﻡ ‬ ‫ﻓﻘﻄﻌﻨﺎ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻹﻧﻜﺎﺭ ﺭﺿﺎ‪ ،‬ﻓﺜﺒﺖ ﺍﻟﻤﺪﻋﻲ)‪.(٢‬‬ ‫‪ ٤٥٢‬ا‪6 +& 7.‬از اس ‪ 34‬ا آن‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﻘﻴﺎﺱ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪h g ﴿ : 8‬‬ ‫‪y xw v u t sr q p o n m l k j i‬‬ ‫‪ ~ } | { z‬ﮯ ¡ ‪© ¨ § ¦¥ ¤ £ ¢‬‬ ‫‪] ﴾ ´ ³ ² ± ° ¯ ® ¬ «ª‬ﺍﻟﺤﺸﺮ‪،[٢ :‬‬ ‫ﻭﺍﻻﻋﺘﺒﺎﺭ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻚ‪ ،‬ﺍﻋﺘﺒﺮﺕ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﺑﻬﺬﺍ ﻓﻘﺴﺘﻪ ﻣﻨﻪ ﻟﺘﻌﻠﻢ ﻣﻘﺪﺍﺭﻩ‬ ‫ﻣﻦ ﻣﻘﺪﺍﺭﻩ ﺃﻭ ﺛﻤﻨﻪ ﻣﻦ ﺛﻤﻨﻪ ﺃﻭ ﻛﻴﻠﻪ ﻣﻦ ﻛﻴﻠﻪ ﻣﻦ ﻣﺄﺧﻮﺫ ﺗﻌﺒﻴﺮ ﺍﻟﻤﻴﺰﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺄﺧﻮﺫ ﻣﻦ ﻋﺒﻮﺭ ﺍﻟﻨﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﻋﺒﺮﺕ ﺍﻟﻨﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﺟﺎﻭﺯﺗﻪ ﻭﻫﻮ ﻣﺠﺎﻭﺯﺓ ﺣﻜﻢ ﺍﷲ‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ ﻣﻦ ﺃﺟﻠﻬﺎ ﻧﻬﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﻤﺰﺍﺑﻨﺔ‪،‬‬ ‫ﺡ‪.٤٩٩٧ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٩٠/١‬ ‪.٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪346‬‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﻪ ﻟﻴﺠﺮﻱ ﻋﻠﻴﻬﻤﺎ ﺣﻜﻢ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻷﻭﻝ ﻣﻦ ﺗﻌﺒﻴﺮ ﺍﻟﻤﻜﻴﺎﻝ‬ ‫‬‫ﻓﻲ ﺷﻲﺀ ﻛﺎﻥ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻋﺒﻮﺭ ﺍﻟﻨﻬﺮ‪.‬‬ ‫ﺃﻳﻀﺎ ﻗﻮﻝ ﺍﷲ ‪a ` _ ^ ] \ [ Z ﴿ : 8‬‬‫ﻭﺍﻟﺪﻟﻴﻞ ‬ ‫‪po n m l k j i h g f e d cb‬‬ ‫‪] ﴾ y x w v u t s r q‬ﺍﻟﻨﺴﺎﺀ‪.(١)[٨٣ :‬‬ ‫ا‪:‬ﱠ‬ ‫‪ ٤٥٣‬اﻷد &‪6 +‬از اس ‪ 34‬ﱡ‬ ‫ﺳﺌﻞ ﺍﻟﻨﺒﻲ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﻟﻠﺼﺎﺋﻢ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺗﻤﻀﻤﻀﺖ ﻫﻞ ﻛﺎﻥ ﻋﻠﻴﻚ‬ ‫ﻣﻦ ﺟﻨﺎﺡ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ«)‪ ،(٢‬ﻓﻬﺬﺍ ﺗﻌﻠﻴﻢ ﺍﻟﻘﻴﺎﺱ ﻧﻔﺴﻪ ﻭﺗﻤﺜﻴﻞ ﺍﻷﻣﻮﺭ ﺑﻌﻀﻬﺎ ﻣﻦ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﺃﻗﻮﻯ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻟﻪ ﻟﺴﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻭﻗﺪ ﺃﻣﺮﻩ ﺃﻥ ﻳﺤﻜﻢ ﻓﻲ ﺑﻨﻲ ﻗﺮﻳﻈﺔ‬ ‫ﺑﺮﺃﻳﻪ‪ ،‬ﻓﺤﻜﻢ ﺑﺄﻥ ﺗﻘﺘﻞ ﺍﻟﻤﻘﺎﺗﻠﺔ ﻭﺗﺴﺒﻲ ﺍﻟﺬﺭﻳﺔ ﻭﺗﻘﺴﻢ ﺍﻷﻣﻮﺍﻝ ﻓﻘﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻓﻘﺪ ﺣﻜﻤﺖ ﻓﻴﻬﻢ ﺑﺤﻜﻢ ﺍﷲ ‪ 8‬ﻣﻦ ﻓﻮﻕ ﺳﺒﻌﺔ ﺃﺭﻓﻌﺔ«)‪ ،(٣‬ﻭﻗﻮﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﺤﺎﻛﻢ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ﻭﺇﻥ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﻓﻠﻪ‬ ‫ﺃﺟﺮ«)‪.(٤‬‬ ‫‪ ٤٥٤‬ا‪6 +& 7.‬از اس ‪ 34‬اﻹ‪?6‬ع‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﻗﺒﻞ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﺎ ﻋﻠﻤﻨﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻮﺍﺗﺮ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺑﻌﺪ ﻧﺒﻴﻬﺎ ﮊ ﻓﻲ ﺃﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻭﻗﻌﺖ‬ ‫ﺍﻟﻤﻨﺎﻇﺮﺓ ﺑﻴﻨﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﺎﻷﺩﻟﺔ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٥٩/٢‬ ‪.٦٠‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﺣﻜﻢ ﺭﺟﻞ‪ ،‬ﺡ‪.٣٠٤٣ :‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪،‬‬ ‫‪‬‬‫)‪ (٤‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،٦٠/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﺑﺎﺏ‪ :‬ﺃﺟﺮ ﺍﻟﺤﺎﻛﻢ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ﺃﻭ ﺃﺧﻄﺄ‪ ،‬ﺡ‪.٧٣٥٢ :‬‬ ‫‪347‬‬‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﻴﺎﺱ‬ ‫ﺍﻷﻗﻴﺴﻴﺔ ﻭﺷﺮﻉ ﻛﻞ ﻟﺼﺎﺣﺒﻪ ﺭﺃﻳﻪ ﻭﻭﻗﻌﺖ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻭﺍﻟﻤﻨﺎﻇﺮﺓ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻨﻬﻢ ﻟﻘﻮﻟﺘﻪ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﺤﺠﺘﻪ ﻭﻟﻢ ﻳﻘﻄﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﺬﺭ ﺻﺎﺣﺒﻪ ﻭﻟﻢ ﻳﺤﻈﺮ‬ ‫ﻋﻠﻴﻪ ﺭﺃﻳﻪ‪ ،‬ﻭﺣﺘﻰ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﺰﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ :‬ﻓﻲ ﺃﻱ ﻛﺘﺎﺏ ﺍﷲ ﻳﺠﺪ ﺯﻳﺪ ﺑﻦ‬ ‫ﺛﺎﺑﺖ ﺛﻠﺚ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺮﺃﻳﻪ ﻭﺃﻗﻮﻝ ﺑﺮﺃﻳﻲ‪ ،‬ﻭﻧﺺ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻘﺎﻝ‪:‬‬ ‫ﺻﻮﺍﺑﺎ ﻓﻤﻦ ﺍﷲ ‪ 8‬ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ ﻓﻤﻨﻲ‬ ‫‬‫ﺃﻗﻮﻝ ﻓﻴﻬﺎ ﺑﺮﺃﻳﻲ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻭﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻨﻪ ﺑﺮﻳﺌﺎﻥ)‪.(١‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦١/٢‬‬ ‫‪348‬‬ ‫ا‪.DE‬ﻻل اﻹ‪ K‬ﱠ س‬ ‫ أاب ا‪ ML‬ا?‪L&D-‬‬ ‫‬ ‫أوﻻ‪ :‬ا‪? DE‬ل اس  ب ا ‪,‬دات‬ ‫‪٤٥٥‬‬ ‫ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺤﻞ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺘﻮﺳﻊ ﻓﻴﻪ ﺑﻌﺾ‬ ‫ﻭﺃﺣﺠﻢ ﻓﻴﻪ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺒﺴﻴﻮﻱ ﻛﻐﻴﺮﻩ ﻣﻦ ﺟﻤﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺍﻟﺬﻳﻦ ﺃﻋﻤﻠﻮﺍ‬ ‫ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺴﺎﺋﻞ ﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻳﻨﻘﻀﺎﻥ ﺍﻟﻮﺿﻮﺀ؛‬ ‫ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻳﻔﻄﺮﺍﻥ ﺍﻟﺼﺎﺋﻢ ﻭﻳﻨﻘﻀﺎﻥ‬ ‫ﺍﻟﻮﺿﻮﺀ«)‪ .(١‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻏﺘﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻤﺎ ﻓﻴﻬﻢ ﻣﻤﺎ ﻫﻮ ﻣﻨﻘﺼﺔ ﻟﻬﻢ ﻳﻨﻘﺾ‬ ‫ﻭﺿﻮﺅﻩ‪ ،‬ﻓﻤﻦ ﺑﻬﺘﻬﻢ ﺑﻤﺎ ﻟﻴﺲ ﻓﻴﻬﻢ ﺍﻧﺘﻘﺾ ﻭﺿﻮﺅﻩ؛ ﻷﻥ ﺍﻟﺒﻬﺖ ﺃﺷﺪ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻋﻈﻴﻤﺎ« ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺟﻠﻲ ﺃﻭ ﻣﺎ ﻳﺴ ‪‬ﻤﻰ ﻗﻴﺎﺱ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫‬‫ﺟﻌﻞ ﺍﻟﺒﻬﺘﺎﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻔﺮﻉ ﻓﻴﻪ ﺃﻭﻟﻰ ﺑﺎﻟﺤﻜﻢ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﻮﺓ ﺍﻟﻌﻠﺔ ﻭﺟﻼﺋﻬﺎ ﻓﻲ ﺍﻟﻔﺮﻉ‪،‬‬ ‫ﻭﻳﺴﻤﻴﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺑﻤﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ‪ ،‬ﻭﻳﺴﻤﻴﻪ ﺁﺧﺮﻭﻥ ﺑﺪﻻﻟﺔ ﺍﻟﻨﺺ)‪.(٢‬‬ ‫‪ : J ٤٥٦‬ا‪? DE‬ل اس  ب ا‪I:‬ح‬ ‫ﻓﻲ ﻣﺴﺄﻟﺔ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻮﻃﻮﺀﺓ ﻓﻲ ﺍﻟﺤﻴﺾ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻓﻜﺬﻟﻚ‬ ‫ﺍﻟﺤﺎﺋﺾ ﻟﻤﺎ ﻧﻬﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﮊ ﻋﻦ ﺫﻟﻚ ﻗﺪ ﺭﻛﺐ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﮊ‬ ‫ﻭﺃﻓﺴﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﻛﺎﻥ ﻣﺤ ﻠﻼ ﻟﻪ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻣﻄﺮﺩ ﻓﻲ ﺍﻟﻔﺮﺝ‬ ‫)‪ (١‬ﺭﻭﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﺑﻠﻔﻆ‪» :‬ﺧﺼﻠﺘﺎﻥ ﻣﻦ ﺣﻔﻈﻬﻤﺎ ﺳﻠﻢ ﻟﻪ ﺻﻮﻣﻪ‪ :‬ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻜﺬﺏ‬ ‫ﻓﻲ ﺍﻟﺼﻴﺎﻡ«‪ ،‬ﺡ‪.٨٩٧٢ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٣٢/١‬ ‪.٢٣٣‬‬ ‫‪349‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻭﺍﻟﺒﻌﺾ ﻻ ﻳﺤﻞ ﺍﺳﺘﻬﻼﻛﻪ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺃﺑﺎﺡ ﺍﷲ ﺍﻟﺘﺰﻭﻳﺞ ﻣﻦ ﻏﻴﺮ ﻧﻬﻲ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺣﺮﻡ ﺍﻟﺪﻣﺎﺀ ﻛﻠﻬﺎ ﻭﺍﺭﺗﻜﺎﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺣﻠﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﻥ ﺭﺟﻼ ﻗﺘﻞ ﻣﻦ ﻳﺮﺛﻪ‪ ،‬ﺃﻟﻴﺲ ﻗﺪ‬ ‫ﺣﺮﻡ ﻋﻠﻴﻪ ﻣﻴﺮﺍﺛﻪ؛ ﻟﻨﻬﻲ ﺍﷲ ﻋﻦ ﺍﻟﻔﻌﻞ ﻭﺗﺤﺮﻳﻢ ﺍﻟﻨﺒﻲ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺤﻞ ﺇﺭﺛﻪ‪،‬‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﻘﺘﻠﻪ ﺣﺘﻰ ﻣﺎﺕ ﻭﺭﺛﻪ‪ ،‬ﻓﻠﻤﺎ ﻋﺠﻞ ﺣﺮﻡ ﻣﻴﺮﺍﺛﻪ ﻋﻠﻴﻪ؛ ﻟﻨﻬﻲ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪،‬‬ ‫ﻛﺬﻟﻚ ﺍﻟﺤﻴﺾ ﺣﺮﺍﻡ ﺑﺎﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﺒﻀﻊ ﺑﺎﻟﺒﻀﻊ‪ ،‬ﻭﺍﻟﺪﻡ ﺑﺎﻟﺪﻡ‪ ،‬ﻭﺍﻟﻤﺎﻝ ﺑﺎﻟﻤﺎﻝ‪،‬‬ ‫ﻭﺍﻟﻘﻴﺎﺱ ﺷﺎﺋﻊ‪ ،‬ﻭﺍﻟﻔﺮﻭﺝ ﺑﺎﻟﻔﺮﻭﺝ؛ ﻓﻜﺎﻥ ﻓﻲ ﻫﺬﺍ ﺣﺠﺔ ﻟﻤﻦ ﻗﺎﻝ ﺑﺘﺤﺮﻳﻢ‬ ‫ﺍﻟﻤﻮﻃﻮﺀﺓ ﻓﻲ ﺍﻟﺤﻴﺾ ﺑﻤﺎ ﺗﻠﻮﻧﺎ ﻣﻦ ﺍﻟﺤﺠﺔ ﻭﺍﻟﻘﻴﺎﺱ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻣﻦ ﻭﻃﺊ ﻓﻲ‬ ‫ﺍﻻﻋﺘﻜﺎﻑ ﺃﻭ ﺍﻟﺼﻮﻡ ﻓﻘﺪ ﺃﻓﺴﺪ ﺍﻻﻋﺘﻜﺎﻑ ﻭﺍﻟﺼﻮﻡ؛ ﻟﻨﻬﻲ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺟﺎﻣﻊ ﻓﻲ ﺍﻟﺤﺞ ﻓﺴﺪ ﺣﺠﻪ؛ ﻟﻨﻬﻲ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﺮﻭﺝ‬ ‫ﻟﻤﺎ ﻧﻬﻲ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻦ ﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﺤﻴﺾ؛ ﻓﻤﻦ ﻭﻃﺊ ﻓﻴﻪ ﻓﻘﺪ ﺃﻓﺴﺪ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ)‪.(١‬‬ ‫‬ ‫‪ :OJ‬ا‪? DE‬ل اس  ب ا?ار ‪N‬‬ ‫‪٤٥٧‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ ﺗﻌﻠﻴﻞ ﺇﻧﺰﺍﻝ ﺍﻟﺠﺪ ﻣﻨﺰﻟﺔ ﺍﻷﺏ‪ :‬ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺠﺪ‪ ،‬ﻭﺃﺧﺬﻧﺎ ﺑﻘﻮﻝ ﻣﻦ ﺟﻌﻠﻪ ﺃﺑﺎ ﻭﻟﻢ ﻳﺮﺙ ﻣﻌﻪ ﺍﻹﺧﻮﺓ ﺷﻴ ﺌﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ‬ ‫ﺃﻥ ﺍﻹﺧﻮﺓ ﻻ ﻳﺮﺛﻮﻥ ﻣﻊ ﺍﻟﻮﻟﺪ ﺷﻴ ﺌﺎ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺠﺪ ﻳﺮﺙ ﻛﻤﺎ ﻳﺮﺙ‬ ‫ﺍﻷﺏ ﻣﻊ ﺍﻷﻭﻻﺩ ﺍﻟﺴﺪﺱ ﺇﺫﺍ ﻋﺪﻡ ﺍﻷﺏ ﻗﺎﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﺍﻹﺧﻮﺓ ﻣﻊ ﺍﻟﻮﻟﺪ‬ ‫ﻣﻘﺎﻡ ﺍﻷﺏ ﻭﻻ ﺍﻟﺠﺪ ﻓﺼﺢ ﺍﻟﻘﻴﺎﺱ)‪.(٢‬‬ ‫‪ ٤٥٨‬را‪ :‬ا‪? DE‬ل اس  ب ا? ‪4‬ﻼت‬ ‫ﺳﺌﻞ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻦ ﺍﻟﺰﺭﺍﻋﺔ ﻓﻲ ﺍﻷﺭﺽ ﻣﻤﺎ ﻳﺨﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫ﻛﺜﻴﺮﺍ؛ ﻻﺧﺘﻼﻑ ﺍﻷﺧﺒﺎﺭ‬ ‫ﺍﻟﺰﺭﺍﻋﺔ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ ‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻭﺃﻛﺜﺮﻫﺎ ﻓﻘﻬﺎﺀ ﻋﻤﺎﻥ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺃﺧﺬ ﺍﻷﺭﺽ ﺑﺠﺰﺀ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٣٤/١‬ ‪.٢٣٥‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٣٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪350‬‬ ‫ﻣﻤﺎ ﻳﺨﺮﺝ ﻣﻨﻬﺎ‪ .‬ﻭﻟﻌﻞ ﺍﻟﺤﺠﺔ ﻟﻬﻢ ﺃﻥ ﻫﺬﺍ ﻣﺜﻞ ﺍﻟﻤﻀﺎﺭﺑﺔ ﻭﺍﻟﻤﺴﺎﻗﺎﺓ ﻓﻲ ﺍﻟﻨﺨﻞ‬ ‫ﻋﻮﺽ ﻣﺠﻬﻮﻝ ﺟﺎﺋﺰ ﺑﺎﺗﻔﺎﻕ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﺭﺽ ﻋﻨﺪﻫﻢ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﻗﻴﺎﺳﻬﻢ‪،‬‬ ‫ﻭﺇﻥ ﻛﻨﺖ ﻟﻢ ﺃﺟﺪ ﺫﻟﻚ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻟﻌﻞ ﺣﺠﺔ ﺃﺧﺮﻯ‪» :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺩﻓﻊ ﺧﻴﺒﺮ‬ ‫ﻭﺃﺭﺿﺎ)‪.(١‬‬ ‫‬‫ﺇﻟﻰ ﻳﻬﻮﺩﻫﺎ ﻭﻋﺎﻣﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺛﻤﺎﺭﻫﺎ« ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻓﻴﻬﺎ ‬ ‫ﻧﺨﻼ‬ ‫‬ ‫‪ :4Q‬ا‪? DE‬ل اس  ب ا‪.P‬ود‬ ‫‪٤٥٩‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺇﻥ ﺟﺮ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻯ ﻗﺪ ﺑﺮﺯ ﺇﻟﻴﻪ ﺃﻭﻟﻪ ﺣﺘﻰ ﻳﺨﺮﺟﻪ ﺇﻟﻰ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻛﻠﻪ ﺛﻢ ﻳﺄﺧﺬ ﻣﻨﻪ ﻭﻟﻢ ﻳﺪﺧﻞ؛ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ‪ ...‬ﻭﻗﻴﺎﺱ ﻫﺬﺍ ﻗﺪ ﻗﻴﻞ‪ :‬ﻣﻦ‬ ‫ﺃﺗﻰ ﺇﻟﻰ ﻣﻨﺰﻝ ﻓﻬﺪﻣﻪ ﻛﻠﻪ ﺛﻢ ﺃﺧﺬ ﻣﺎ ﻓﻴﻪ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ ﻭﻛﺬﻟﻚ ﺍﻟﺤﺼﻦ)‪.(٢‬‬ ‫‪ ٤٦٠‬ا‪ IP‬ﻷ‪ 7‬وا‪ IP‬س‬ ‫ﺍﻟﺤﻜﻢ ﺣﻜﻤﺎﻥ‪ :‬ﺣﻜﻢ ﺑﺄﺻﻞ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﻜﻢ ﺑﻔﺮﻉ ﺑﻘﻴﺎﺱ ﻣﺴﺘﺨﺮﺝ‬ ‫ﺑﺄﺻﻠﻪ‪ .‬ﻓﺤﻜﻢ ﺍﻷﺻﻞ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﻜﻢ ﺍﻷﺻﻞ‬ ‫ﻣﺴﺘﺨﺮﺟﺎ ﻛﺎﻥ ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻔﺮﻉ ﻭﺃﺻﻠﻪ‪ ،‬ﻭﻛﺎﺩ ﻳﻜﻮﻥ‬ ‫‬‫ﻣﺴﺘﺨﺮﺟﺎ ﻭﺣﻜﻢ ﺍﻟﻔﺮﻉ‬ ‫‬ ‫ﺍﻟﻔﺮﻉ ﺃﺻﻼ ﻭﺍﻷﺻﻞ ﻓﺮ ﻋﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﻻ ﻳﺼﺢ ﺇﻻ ﻋﻠﻰ ﺃﺻﻞ ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‪ ٤٦١‬اس ا?‪:‬‬ ‫ﺍﻟﻘﻴﺎﺱ ﺍﻟﻤﻨﻄﻘﻲ‪ :‬ﻗﻮﻝ ﻣﺆﻟﻒ ﻣﻦ ﻗﻀﺎﻳﺎ‪ ،‬ﻣﺘﻰ ﺳﻠﻤﺖ ﻟﺰﻡ ﻋﻨﻪ ﻟﺬﺍﺗﻪ ﻗﻮﻝ‬ ‫ﻣﺬﻛﻮﺭﺍ ﻓﻴﻪ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﻬﻮ‬ ‫‬‫ﺁﺧﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻼﺯﻡﻭﻫﻮ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻭ ﻧﻘﻴﻀﻪ ‬ ‫ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﺍﻟﻘﻴﺎﺱ ﺍﻻﻗﺘﺮﺍﻧﻲ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٣٧/١‬ ‪ ،٢٣٨‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ‪ ،‬ﻣﺴﻨﺪ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﺡ‪.٢٢٥٥ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٣٨/١‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ١١٠/١‬ ‪.١١١‬‬ ‫‪351‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻣﺴﻜﺮﺍ ﻓﻬﻮ ﺣﺮﺍﻡ‪ ،‬ﻟﻜﻨﻪ ﻣﺴﻜﺮ‪،‬‬ ‫‬‫ﻣﺜﺎﻝ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺒﻴﺬ‬ ‫ﻣﺒﺎﺣﺎ ﻓﻬﻮ ﻟﻴﺲ ﺑﻤﺴﻜﺮ‪ ،‬ﻟﻜﻨﻪ ﻣﺴﻜﺮ‪ ،‬ﻳﻨﺘﺞ‪:‬‬ ‫ﻳﻨﺘﺞ‪ :‬ﻓﻬﻮ ﺣﺮﺍﻡ‪ .‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻨﺒﻴﺬ ‬ ‫ﻓﻬﻮ ﻟﻴﺲ ﺑﻤﺒﺎﺡ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻘﻴﺎﺱ ﺍﻻﻗﺘﺮﺍﻧﻲ‪ :‬ﻛﻞ ﻧﺒﻴﺬ ﻣﺴﻜﺮ‪ ،‬ﻭﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ‪ ،‬ﻳﻨﺘﺞ ﻛﻞ ﻧﺒﻴﺬ‬ ‫ﺣﺮﺍﻡ‪ ،‬ﻭﻫﻮ ﻣﺬﻛﻮﺭ ﻓﻴﻪ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻻ ﺑﺎﻟﻔﻌﻞ)‪.(١‬‬ ‫‪ ٤٦٢‬أ‪S‬م اس‬ ‫ﺍﻟﻘﻴﺎﺱ ﺿﺮﺑﺎﻥ‪ :‬ﻋﻘﻠﻲ ﻭﺷﺮﻋﻲ‪ ،‬ﻭﺍﻟﺸﺮﻋﻲ ﺿﺮﺑﺎﻥ‪ ،‬ﺟﻠﻲ ﻭﺧﻔﻲ‪ ،‬ﻭﺍﻟﺠﻠﻲ‬ ‫ﺿﺮﺑﺎﻥ‪ ،‬ﻗﻴﺎﺱ ﻋﻠﺔ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﺎﺱ ﻋﻠﺔ ﻣﺴﺘﻨﺒﻄﺔ‪ ،‬ﻭﺍﻟﺨﻔﻲ ﺿﺮﺑﺎﻥ‪،‬‬ ‫ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﻭﻗﻴﺎﺱ ﺍﻻﺳﺘﺤﺴﺎﻥ)‪.(٢‬‬ ‫‪ ٤٦٣‬اس ا &‬ ‫ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﺃﻛﺜﺮ ﻣﻌﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻪ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺧﺎﻃﺐ ﺑﻪ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻭﺍﻟﺤﻖ ﻓﻴﻪ ﻓﻲ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﻳﻘﻊ ﺃﺣﻴﺎ ﻧﺎ ﺟﻠ ‪‬ﻴﺎ ﻭﺧﻔ ‪‬ﻴﺎ‪ ،‬ﻓﺎﻟﺠﻠﻲ ﻛﻘﻮﻝ ﺍﷲ ‪: 8‬‬ ‫❁‬‫﴿ ‪³ ² ± ° ¯® ¬ « ª © ¨ § ¦ ¥ ¤‬‬ ‫‪] ﴾ À ¿ ¾ ½ ¼» º ¹ ¸ ¶ µ‬ﺍﻟﺤﺞ‪،[١٣ ،١٢ :‬‬ ‫ﻭﺃﻛﺜﺮ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﺨﻔﻲ ﻗﻮﻟﻪ‪¹ ¸¶ µ ´ ³ ﴿ :‬‬ ‫‪É È Ç Æ ÅÄ Ã Â Á À¿ ¾ ½ ¼ » º‬‬ ‫‪] ﴾ Î Í Ì Ë Ê‬ﺳﺒﺄ‪ ،[٤٦ :‬ﻭﺃﻣﺎ ﺧﻔﺎﺅﻫﺎ ﻓﺮﺑﻤﺎ ﻳﺠﺘﻤﻌﻮﻥ ﻣﺜﻨﻰ‬ ‫ﻭﻓﺮﺍﺩﻯ ﻭﻻ ﻳﻘﻀﻮﻥ ﺷﻴ ﺌﺎ ﻭﺭﺑﻤﺎ ﻳﺘﻔﻜﺮﻭﻥ ﻓﻴﺨﻄﺌﻮﻥ ﻭﺟﻪ ﺍﻟﺪﻟﻴﻞ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٦٩/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٦/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪352‬‬ ‫‪S I) ٤٦٤‬س ا‪M,T‬‬ ‫ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻦ ﻋﻠﺔ‪،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺟﺎﺋﺰ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻋﻠﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺟﻤﻴﻊ ﺍﻟﻘﻴﺎﺱ‬ ‫ﺍﻟﻤﻌﻠﻮﻝ ﻫﻮ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﻷﻥ ﺍﻟﻘﻴﺎﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺎﺻﺮﺓ ﻻ ﺗﻜﺎﺩ ﺗﻄﺮﺩ ﻭﺗﻨﻌﻜﺲ‬ ‫ﻛﺎﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﻳﺸﺒﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﺃﺻﻞ ﻭﻳﺸﺒﻪ‬ ‫ﻏﻴﺮﻩ ﻣﻦ ﺃﺻﻞ ﺁﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﻓﻴﻨﻈﺮ ﻋﻨﺪ ﺫﻟﻚ ﺇﻟﻰ ﺃﻱ ﺍﻟﺸﻴﺌﻴﻦ ﺃﻛﺜﺮ‬ ‫ﺷﺒﻬﺎ ﺑﻪ ﻓﺘﻠﺤﻘﻪ ﺑﻪ ﻭﻟﻮ ﻟﻢ ﺗﺠﻤﻌﻬﻤﺎ ﻋﻠﺔ‪ ،‬ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻬﻮ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻧﻔﺴﻪ‪.‬‬ ‫‬ ‫ﺷﺒﻬﺎ ﺑﻪ ﺛﻢ‬ ‫‬‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﻓﻲ ﻫﺬﺍ ﺇﻟﺤﺎﻕ ﺍﻟﻔﺮﻭﻉ ﺑﺎﻷﺻﻞ ﺑﻌﻴﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮ‬ ‫ﺷﺒﻬﺎ ﺑﻪ ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﺴﻴﻦ ﺑﺎﻷﺷﺒﻪ ﺍﻟﻤﺠﻮﺯﻳﻦ ﻟﻪ ﻓﻲ‬ ‫‬‫ﻣﻦ ﺃﺻﻞ ﺁﺧﺮ ﺃﻗﻞ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻗﻮﻝ ﺍﷲ ‪CB A @ ? > = < ; : ﴿ : 8‬‬ ‫‪] ﴾ O N M LK J I H G F E D‬ﺍﻷﻧﺒﻴﺎﺀ‪،[٤٧ :‬‬ ‫ﺛﻢ ﻗﺎﻝ‪Ì Ë Ê ❁ È Ç Æ Å Ä Ã ﴿ :‬‬ ‫‪] ﴾ Ó Ò Ñ Ð Ï Î Í‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١٠٣ ،١٠٢ :‬ﻓﺄﻭﺟﺐ‬ ‫ﺍﻟﻔﻮﺯ ﺍﻟﻨﺠﺎﺓ ﻟﻤﻦ ﻏﻠﺒﺖ ﻃﺎﻋﺘﻪ ﻣﻌﺼﻴﺘﻪ ﻭﺍﻟﺸﻘﻮﺓ ﻭﺍﻟﻬﻼﻙ ﻟﻤﻦ ﻏﻠﺒﺖ ﻣﻌﺼﻴﺘﻪ‬ ‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﻑ ﻭﻫﻮ ﻗﻮﻟﻪ ‪Y X W ﴿ : 8‬‬ ‫‪﴾ h g f e dc b a ` _ ^ ] \ [ Z‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪.(١)[١٠٢ :‬‬ ‫‪ ٤٦٥‬أ‪ 7‬اس‬ ‫ﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻋﺒ‪‬ﺮ ﻋﻨﻬﺎ‬ ‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﻤﺤﻞ ﺍﻟﺤﻜﻢ ﻛﺎﻟﺨﻤﺮ‪ ،‬ﻓﺈﻧﻪ ﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﻜﺘﺎﺏ‪ .‬ﻓﻬﻲ ﺃﺻﻞ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺴﻜﺮﺍﺕ ‬ ‫ﻣﺜﻼ‪.‬‬‫ﻓﻲ ﺗﺤﺮﻳﻢ ﻛﻞ ﻣﺴﻜﺮ ﺇﻥ ﻟﻢ ﻧﻌﺘﺒﺮ ‪‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٧١/٢‬ ‪.٧٢‬‬ ‫‪353‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ ﺍﻷﺭﺯ ﻭﻛﻞ‬ ‫ﻭﻛﺎﻟﺒﺮ‪ ،‬ﻓﺈﻧﻪ ﻭﺭﺩ ﻓﻴﻪ ﺣﻜﻢ ﺍﻟﺮﺑﺎ ﺑﻨﺺ ‪‬‬ ‫ﻣﺎ ﺷﺎﺑﻬﻪ ﻓﻲ ﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺗﺴﺘﻨﺒﻂ ﻋﻠﺔ ﺍﻟﺮﺑﺎ ﻓﻴﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﺤﻜﻢ‪ ،‬ﻳﻌﻨﻲ ﺑﻪ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻭﺭﺩ ﻣﻦ ﺟﻬﺔ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺂﻳﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻓﺎﻷﺻﻞ ﻋﻠﻰ ﻫﺬﺍ ﻓﻲ‬ ‫ﺍﻟﻤﺜﺎﻟﻴﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ ﺇﻧﻤﺎ ﻫﻮ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺣﺮﻣﺖ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺣﺮﻡ ﺍﻟﺮﺑﺎ‬ ‫ﻓﻲ ﺍﻟﺮﺑﻮﻳﺎﺕ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻤﻘﻴﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺎﻷﺻﻞ ﻓﻲ‬ ‫ﺍﻟﻤﺜﺎﻟﻴﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ ﺇﻧﻤﺎ ﻫﻮ ﺗﺤﺮﻳﻢ ﺍﻟﺸﺮﺏ ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﺤﺮﻳﻢ ﺍﻟﺮﺑﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ‪.‬‬ ‫ﻟﻜﻦ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻋﻠﻴﻪ ﺟﻤﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﻫﻮ ﺍﻟﺼﻮﺭﺓ‬ ‫ﺍﻟﺘﻲ ﺗﺮﺩ ﻓﻲ ﺣﻜﻤﻬﺎ ﺇﻟﻰ ﺍﻷﺻﻞ‪ ،‬ﻛﺎﻟﻨﺒﻴﺬ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﺨﻤﺮ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺠﻤﻴﻊ ﻣﺴﻜﺮ‪ ،‬ﻭﻛﺎﻷﺭﺯ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﺒﺮ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺮﺑﺎ ﻓﻴﻪ ﻟﻜﻮﻥ ﺍﻟﺠﻤﻴﻊ‬ ‫ﻣﺪﺧﺮﺍ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﻋﻠﺔ ﺍﻟﺮﺑﺎ ﻓﻲ ﺍﻟﺒﺮ‪.‬‬ ‫‬‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ‬ ‫ﻣﻄﻌﻮﻣﺎ ﺃﻭ‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻔﺮﻉ ﻫﻮ ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻤﻘﻴﺴﺔ ﻓﻬﻮ ﻋﻠﻰ ﻫﺬﺍ ﺗﺤﺮﻳﻢ‬ ‫ﺷﺮﺏ ﺍﻟﻨﺒﻴﺬ ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﻮﻥ ﺍﻷﺭﺯ ﺭﺑﻮ ‪‬ﻳﺎ ﻛﺎﻟﺒﺮ ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫ﻭﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ)‪.(١‬‬ ‫‪&„ ٤٦٦‬وط >‪4‬س ا&ع ‪ d‬اﻷ‪H‬‬ ‫ﺍﺷﺘﺮﻃﻮﺍ ﻓﻲ ﻗﻴﺎﺱ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ﺷﺮﻭﻃ ﺎ ﻻ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﺑﺪﻭﻧﻬﺎ‪:‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺴﺎﻭﻱ ﺍﻟﻔﺮﻉ ﺍﻷﺻﻞ ﻓﻲ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ‬ ‫ﻓﻴﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻷﺻﻞ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻔﺮﻉ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٠/٢‬ ‪.١٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪354‬‬ ‫ﻭﺇﻻ ﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ ﺇﺟﻤﺎ ﻋﺎ؛ ﻭﺫﻟﻚ ﻛﺎﻹﺳﻜﺎﺭ ﻓﺈﻧﻪ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺨﻤﺮ ﻭﻓﻲ‬ ‫ﺍﻟﻨﺒﻴﺬ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺴﺎﻭﻱ ﺍﻟﻔﺮﻉ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻓﻼ ﻳﻘﺎﺱ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻓﻲ ﻛﻮﻥ ﺍﻟﺘﺜﻠﻴﺚ ﻣﺴﻨﻮ ﻧﺎ‪ ،‬ﻷﻥ ﺍﻟﺘﻴﻤﻢ ﺷﺮﻉ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺨﻔﻴﻒ ﻭﻫﻮ‬ ‫ﺍﻟﻤﺴﺢ ﻳﺼﻴﺐ ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﺍﻟﻌﻀﻮ ﻭﻳﺨﻄﺊ ﻣﺎ ﺃﺧﻄﺄ ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻓﻲ ﺷﺮﻉ ﺍﻟﺘﺜﻠﻴﺚ؛ ﻷﻥ ﺍﻟﻮﺿﻮﺀ ﻣﻐﻠﻆ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﻴﻤﻢ ﻣﺨﻔﻒ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﺑﻤﺠﺮﺩ ﺍﻟﻘﻴﺎﺱ ﺑﻞ ﺇﻥ ﺩﻝ ﻋﻠﻴﻪ ﻧﺺ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺜﺒﺖ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻘﻂ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺴﺎﻭﻱ ﺍﻟﻔﺮﻉ ﺍﻷﺻﻞ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺑﺤﻴﺚ ﺇﻥ ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ‬ ‫ﺃﺛﺒﺘﺖ ﺣﻜﻢ ﺍﻷﺻﻞ ﺗﻮﺟﺐ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﻠﻮ ﺍﻗﺘﻀﺖ ﻓﻲ ﺍﻟﻔﺮﻉ ﺧﻼﻑ ﺫﻟﻚ‬ ‫ﺍﻟﺤﻜﻢ ﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻛﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻓﻲ ﺻﻼﺓ ﺍﻟﺨﺴﻮﻑ ﻓﻲ ﺍﻻﺳﺘﺪﻻﻝ‬ ‫ﻋﻠﻰ ﺭﻛﻮﻋﺎﺗﻬﺎ ﺍﻟﺰﺍﺋﺪﺓ‪ :‬ﺻﻼﺓ ﺷﺮﻉ ﻓﻴﻬﺎ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻴﺸﺮﻉ ﻓﻴﻬﺎ ﺭﻛﻮﻉ ﺯﺍﺋﺪ ﻛﺎﻟﺠﻤﻌﺔ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻟﺤﻜﻢ ﺍﻷﺻﻞ‪.‬‬‫ﺣﻜﻤﺎ‬ ‫‬‫ﺯﻳﺪ ﻓﻴﻬﺎ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻓﺄﺛﺒﺖ ﺑﺎﻟﻌﻠﺔ ﻓﻲ ﺍﻟﻔﺮﻉ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﺘﻘﺪﻡ ﺷﺮﻉ ﺣﻜﻢ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺷﺮﻉ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻛﻘﻴﺎﺱ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﻟﺘﻴﻤﻢ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﻓﻴﻪ‪ ،‬ﻧﺤﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻟﻠﺤﻨﻔﻲ‪ :‬ﻃﻬﺎﺭﺓ ﺗﺮﺍﺩ ﻟﻠﺼﻼﺓ ﻓﺘﺠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻛﺎﻟﺘﻴﻤﻢ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺤﻨﻔﻲ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺘﻴﻤﻢ ﺇﻧﻤﺎ ﺷﺮﻉ ﺑﻌﺪ ﺃﻥ ﺷﺮﻉ ﺍﻟﻮﺿﻮﺀ ﻓﻜﻴﻒ ﻧﻘﻴﺴﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﺘﺄﺧﺮ ﻋﻨﻪ؟‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻷﺑﻲ ﻫﺎﺷﻢ ﻭﺧﺎﻟﻔﻪ ﻓﻴﻪ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺎﺷﻢ‪ :‬ﻳﺸﺘﺮﻁ‬ ‫ﻓﻲ ﺍﻟﻔﺮﻉ ﺃﻥ ﻳﻨﺘﻈﻤﻪ ﻧﺺ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺛﻢ ﻳﺤﺼﻞ ﺑﺎﻟﻘﻴﺎﺱ ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬ ‫ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻤﺎ ﺻﺢ ﺇﺛﺒﺎﺕ‬ ‫‬‫ﻣﺜﺎﻟﻪ‪ :‬ﺍﻷﺥ ﻣﻊ ﺍﻟﺠﺪ ﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻟﻘﻴﺎﺱ ﻓﻴﻪ ﻣﻊ ﺍﻟﺠﺪ ﻋﻨﺪ ﺃﺑﻲ ﻫﺎﺷﻢ‪ ،‬ﻭﻳﺼﺢ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﻠﻲ ﻓﻲ ﻣﺜﺎﻝ ﺃﺑﻲ ﻫﺎﺷﻢ ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪8 7 6 5 ﴿ :‬‬‫ﺍﻟﺠ ﻤ ‪‬‬ ‫ﻭﺍﻟﻨﺺ ‬ ‫‪] ﴾ ; : 9‬ﺍﻟﻨﺴﺎﺀ‪ [١٧٦ :‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﺙ ﻟﻜﻦ ﻟﻢ ﻳﺒﻴﻦ ﻣﻊ ﻣﻦ ﻳﺮﺙ‪ :‬ﻫﻞ ﻣﻊ‬ ‫‪355‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﺠﺪ ﺃﻡ ﻣﻊ ﻏﻴﺮﻩ ﻓﻘﻂ؟ ﻓﺎﺳﺘﻌﻤﻞ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺗﻌﻴﻴﻦ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻊ ﺍﻟﺠﺪ‬ ‫ﻣﺜﻼ)‪.(١‬‬ ‫‬ ‫‪4> .44] ٤٦٧‬س ا&ع ‪ d‬اﻷ‪H‬‬ ‫ﻳﻌﺘﺒﺮ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻧﺰﻝ ﻷﺟﻠﻪ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﺛﻢ ﺗﺠﺮﻱ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﺪﺕ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﺪ ﻭﺍﻟﺸﺮﻁ‬ ‫ﻭﺟ ‬ ‫ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﺘﻲ ‬ ‫ﻣﻘﻴﺪﺍ ﺃﻭ ﻣﺸﺮﻭﻃ ﺎﻭﻣﻊ ﺭﻓﻊ ﺍﻟﻤﻮﺍﻧﻊ ﻣﻦ ﺇﺟﺮﺍﺀ ﺫﻟﻚ‬ ‫ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺻﻒ ‬ ‫ﺍﻟﻮﺻﻒ ﻓﻲ ﺟﻤﻴﻊ ﻣﻌﻠﻮﻻﺗﻪ‪.‬‬ ‫ﻭﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﺛﺒﺖ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲﻭﻫﻮ ﺍﻟﻤﺴﻤﻰ ﺑﺎﻟﻌﻠﺔﺇﻣﺎ‬ ‫ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻣﺴﺘﻨﺒﻄ ﺎ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ :‬ﺇﻣﺎ ﻣﻄﻠﻖ ﺃﻭ ﻣﻘﻴﺪ‪،‬‬ ‫‬‫ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﺻﻒ ﻣﻄﻠﻘﺎ ﻭﺟﺐ ﺇﺟﺮﺍﺀ ﺍﻟﺤﻜﻢ ﻣﻌﻪ ﺣﻴﺜﻤﺎ ﻭﺟﺪ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﻘﻴﺪﺍ ﻓﻴﺠﺐ ﺍﻋﺘﺒﺎﺭ ﻗﻴﺪﻩ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫‬‫ﻫﻨﺎﻟﻚ ﻣﺎﻧﻊ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺗﻌﺘﺒﺮ ﺃﻭﺻﺎﻑ ﺫﻟﻚ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫‪&„ ٤٦٨‬وط <; اﻷ‪H‬‬ ‫ﺍﺷﺘﺮﻃﻮﺍ ﻟﺤﻜﻢ ﺍﻷﺻﻞ ﺍﻟﻤﻘﻴﺲ ﻋﻠﻴﻪ ﺷﺮﻭﻃ ﺎ ﻻ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﺑﺪﻭﻧﻬﺎ‪:‬‬ ‫‬ ‫ﻣﺘﻨﺎﻭﻻ ﺑﻌﻤﻮﻡ ﻟﻠﻔﺮﻉ‪ ،‬ﻓﻼ ﻳﺼﺢ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺩﻟﻴﻞ ﺍﻟﺤﻜﻢ‬ ‫ﻗﻴﺎﺱ ﺍﻟﻨﺒﻴﺬ ﺍﻟﻤﺴﻜﺮ ﻋﻠﻰ ﺍﻟﺨﻤﺮ ﺇﺫﺍ ﺟﻌﻠﻨﺎ ﺩﻟﻴﻞ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﺍﻟﺨﻤﺮ ﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻭﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ«)‪ (٣‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﻌﻤﻮﻣﻪ ﻣﺘﻨﺎﻭﻝ ﻟﻠﻨﺒﻴﺬ ﻛﺘﻨﺎﻭﻟﻪ ﻟﻠﺨﻤﺮ‪،‬‬ ‫ﻓﺎﻟﻨﺒﻴﺬ ﺣﻴﻨﺌﺬ ﺇﻧﻤﺎ ﺣﺮﻡ ﺑﺎﻟﻨﺺ ﻻ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥١/٢‬ ‪.١٥٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٥٤/٢‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺧﻤﺮ ﻭﻛﻞ ﺧﻤﺮ ﺣﺮﺍﻡ‪ ،‬ﺡ‪.١٧٣٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪356‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﺛﺎﺑ ﺘﺎ ﻏﻴﺮ ﻣﻨﺴﻮﺥ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻨﺴﻮﺧﺎ ﻻ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺇﻧﻤﺎ ﻫﻲ ﺇﺛﺒﺎﺕ ﺣﻜﻢ‬ ‫‬ ‫ﻏﻴﺮ ﺛﺎﺑﺖ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﺲ ﻋﻠﻰ ﺣﻜﻢ ﻏﻴﺮ ﺛﺎﺑﺖ ﻟﻢ ﺗﺤﺼﻞ ﺗﻠﻚ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻋﻘﻠ ‪‬ﻴﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ‬ ‫ﻻ ﻳﺼﺢ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﺼﺢ‪ ،‬ﻭﺯﻋﻤﺖ ﺍﻟﺒﻬﺎﺷﻤﺔ‪ :‬ﺃﻧﻪ ﻻ ﻃﺮﻳﻖ ﺇﻟﻰ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻟﺼﺎﻧﻊ ﻭﺻﻔﺎﺗﻪ ﺇﻻ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻓﻲ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻓﻤﻬﻤﺎ ﻟﻢ ﻧﻌﺮﻑ‬ ‫ﻓﻲ ﺍﻟﺸﺎﻫﺪ ‬ ‫ﻓﺎﻋﻼ ﺍﺳﺘﺪ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺼﺎﻧﻊ ﻭﺻﻔﺎﺗﻪ‪.‬‬ ‫ﺣﻜﻤﺎ ﺷﺮﻋ ‪‬ﻴﺎ ﻛﺎﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﻭﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﺨﺮﺝ ﺑﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺍﻟﻠﻐﻮﻱ ﻛﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻠﻐﻮﻱ ﻻ ﻳﻘﺎﺱ‪ ،‬ﻷﻥ ﺍﻟﻠﻐﺔ ﻻ ﺗﺜﺒﺖ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻧﺤﻮ ﺃﻥ ﻧﻘﻮﻝ ﻓﻲ ﺍﻟﻠﻮﺍﻁ‪:‬‬ ‫ﺯﺍﻧﻴﺎ ﻛﻮﺍﻃﺊ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺼﺢ؛ ﻷﻥ‬ ‫ﻭﻁﺀ ﻭﺟﺐ ﻓﻴﻪ ﺍﻟﺤﺪ ﻓﻴﺴﻤﻰ ﻓﺎﻋﻠﻪ ‬ ‫ﺇﺟﺮﺍﺀ ﺍﻷﺳﻤﺎﺀ ﺇﻧﻤﺎ ﻳﺜﺒﺖ ﺑﻮﺿﻊ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﻣﺜﻞ ﺫﻟﻚ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻫﺬﺍ‬ ‫ﻗﻮﻝ ﺟﻤﺎﻋﺔ ﻣﻨﻬﻢ‪ :‬ﺍﻟﺒﺎﻗﻼﻧﻲ ﻭﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻭﺍﻟﻐﺰﺍﻟﻲ ﻭﺍﻵﻣﺪﻱ‪ ،‬ﻭﺫﻫﺐ ﺍﺑﻦ‬ ‫ﺳﺮﻳﺞ ﻭﺍﺑﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ ﻭﺍﻟﺮﺍﺯﻱ ﻭﺃﺑﻮ ﻣﺤﻤﺪ ﺍﺑﻦ ﺑﺮﻛﺔ‬ ‫ﺇﻟﻰ ﺃﻥ ﺍﻟﻠﻐﺔ ﺗﺜﺒﺖ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻏﻴﺮ ﺧﺎﺭﺝ ﻋﻦ ﺳﻨﻦ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻋﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺸﺮﻋﻲ‪.‬‬ ‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﺨﺎﺭﺟﺔ ﻋﻦ ﺳﻨﻦ ﺍﻟﻘﻴﺎﺱ ﻣﻨﺤﺼﺮﺓ ﻓﻲ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻻ ﺗﺪﺭﻙ ﻟﻪ ﻋﻠﺔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻛﺄﻋﺪﺍﺩ ﺍﻟﺮﻛﻌﺎﺕ ﻓﻲ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻣﻮﺟﻮ ﺩﺍ ﻓﻲ ﺻﻮﺭﺓ‪ ،‬ﻭﻟﻪ ﻋﻠﺔ ﻣﻔﻬﻮﻣﺔ‬ ‫ﻭﺣﻜﻤﺔ ﻣﻌﻠﻮﻣﺔ ﻟﻜﻦ ﻻ ﻧﻈﻴﺮ ﻟﻪ ﻓﻲ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻛﻘﺼﺮ ﺍﻟﻤﺴﺎﻓﺮ ﻟﻠﺼﻼﺓ ﻓﻲ‬ ‫ﺍﻟﺴﻔﺮ ﺩﻭﻥ ﺍﻟﺤﻀﺮ‪.‬‬ ‫‪357‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﻨﻮﻉ‬ ‫‬‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻨﻈﻴﺮ ﻟﻜﻦ ﻗﺼﺮ ﻟﺪﻟﻴﻞ ﺷﺮﻋﻲ ﺃﻭﺟﺐ ﻗﺼﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﺒﻴﻊ ﺍﻟﻌﺮﺍﻳﺎ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻻ ﻳﺜﺒﺖ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ ﺣﻜﻢ ﻣﺼﺎﺩﻡ ﻟﻨﺺ ﻗﺎﻃﻊ‪ ،‬ﻓﺈﻥ‬ ‫ﻧﺼﺎ ﻇﻨ ‪‬ﻴﺎ ﻓﻔﻴﻪ ﺧﻼﻑ ﻗﺪ ﺗﻘﺪﻡ‬ ‫ﺫﻟﻚ ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﺼﺢ ﺑﺎﻻﺗﻔﺎﻕ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺻﺎﺩﻡ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ :‬ﻫﻞ ﻳﺮﺟﺢ ﺍﻷﺧﺬ ﺑﻪ ﺃﻡ ﺑﺎﻟﻨﺺ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ؟‬ ‫ﻓﻲ ﺭﻛﻦ ‪‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺣﻜﻢ ﺍﻷﺻﻞ ﻣﺄﺧﻮ ﺫﺍ ﻣﻦ ﺃﺻﻞ ﺛﺎﺑﺖ ﺑﻘﻴﺎﺱ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺛﺎﺑ ﺘﺎ ﺑﻘﻴﺎﺱ ﻟﻢ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻻﺑﻦ ﺑﺮﻛﺔ ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ﻭﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﻗﺎﻻ‪ :‬ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻷﺻﻞ‬ ‫ﺍﻟﻤﻘﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺨﺼﻤﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺣﻜﻤﻪ؛ ﻭﺫﻟﻚ ﻧﺤﻮ ﺃﻥ ﻧﻘﻮﻝ‪:‬‬ ‫ﺍﻟﻮﺿﻮﺀ ﻋﺒﺎﺩﺓ ﻓﺘﺠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻓﺎﻟﺨﺼﻤﺎﻥ ﻣﺘﻔﻘﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻨﺎﺯﻉ ﻓﻲ ﻭﺟﻮﺏ ﻧﻴﺔ ﺍﻟﻮﺿﻮﺀ ﻣﻮﺍﻓﻘﺎ ﻓﻲ ﺃﻥ ﺍﻟﺼﻼﺓ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﻨﻴﺔ ﻟﻜﻮﻧﻬﺎ ﻋﺒﺎﺩﺓ ﻟﻢ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪﻫﻤﺎ)‪.(١‬‬ ‫‪ $%&' ٤٦٩‬ا‪.‬‬ ‫ﻋﺮﻓﺖ ﺍﻟﻌﻠﺔ ﺑﺄﻧﻬﺎ‪ :‬ﺍﻟﻮﺻﻒ ﺍﻟﻤﺆﺛﺮ ﺑﻨﻔﺴﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻛﺘﺄﺛﻴﺮ ﺍﻟﺒﻴﻊ ﻓﻲ‬ ‫‪‬‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻤﺘﺎﻉ‪ ،‬ﻭﻛﺘﺄﺛﻴﺮ ﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﻣﺒﻨﻲ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﺣﻴﺚ ﻋﺮﻓﻮﺍ ﺍﻟﻌﻠﺔ ﺑﺄﻧﻬﺎ‪ :‬ﺍﻟﻮﺻﻒ‬ ‫ﺍﻟﻤﺆﺛﺮ ﻓﻲ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪ ،‬ﺃﺟﻮﺩﻫﺎ‪ :‬ﺃﻥ‬ ‫‬ ‫ﺍﻟﻤﻌﺮﻑ ﺑﻜﺴﺮ ﺍﻟﺮﺍﺀ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﺍﻟﻌﻠﺔ ﻫﻲ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٥٦/٢‬ ‪.١٦٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٤/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪358‬‬ ‫ﻓﻜﺄﻧﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺃﻋﻠﻤﺖ ﺑﻮﺟﻮﺩ ﺍﻟﺤﻜﻢ ﻓﻲ ﺻﻮﺭﺓ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﺑﺄﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ ﺃﻧﻬﺎ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﻠﺰﻡ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻌﻼﻣﺔ ‬ ‫ﻻ ﻳﺒﻘﻲ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﻌﻼﻣﺔ ﻣﻊ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺛﺎﺑﺖ ﺑﺎﻻﺗﻔﺎﻕ؛ ﻷﻥ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﻣﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻌﻠﻞ‪ ،‬ﻛﺎﻟﻤﻠﻚ ﺇﻟﻰ ﺍﻟﺸﺮﺍﺀ‪،‬‬ ‫ﻭﺍﻟﻘﺼﺎﺹ ﺇﻟﻰ ﺍﻟﻘﺘﻞ‪ ،‬ﻻ ﺇﻟﻰ ﺍﻟﻌﻼﻣﺎﺕ ﻛﺎﻟﺮﺟﻢ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﻹﺣﺼﺎﻥ؛‬ ‫ﻷﻧﻪ ﻋﻼﻣﺔ‪ ،‬ﺑﻞ ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﻟﺰﻧﺎ)‪.(١‬‬ ‫‪ ٤٧٠‬ا&ق ‪ A4‬ا‪ .‬ا‪ .4&Q‬وا‪ .‬ا‪.4‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻣﻮﺟﺒﺔ ﻟﻠﺤﻜﻢ ﺍﻟﺬﻱ ﻋﻠﻞ ﺑﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺮﻛﺔ‬ ‫ﻣﺘﺤﺮﻛﺎ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻏﻴﺮ ﻣﻮﺟﺒﺔ ﻟﻤﻌﻠﻮﻟﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ‬ ‫‬‫ﻣﻮﺟﺒﺔ ﻛﻮﻥ ﺍﻟﻤﺤﻞ‬ ‫ﺃﻣﺎﺭﺓ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻧﺎ ﺃﻣﺎﺭﺓ ﻟﻮﺟﻮﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ‪ ،‬ﻭﻻ ﻳﻘﻊ ﺍﻟﺤﺪ ﺑﻤﺠﺮﺩ‬ ‫ﻣﺘﺤﺮﻛﺎ ﺑﻤﺠﺮﺩ ﻭﺟﻮﺩ ﺍﻟﺤﺮﻛﺔ‪.‬‬ ‫‬‫ﻭﺟﻮﺩﻩ ﻛﻤﺎ ﺛﺒﺖ ﻛﻮﻧﻪ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﻳﺼﺢ ﺃﻥ ﺗﻌﻠﻢ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻗﺪ ﻋﻠﻢ ﺍﻟﺤﻜﻢ‬ ‫ﺍﻟﻤﻮﺟﺐ ﻋﻨﻬﺎ‪ ،‬ﻷﻧﻪ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻬﺎ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺪ‬ ‫ﺗﻌﻠﻢ ﻗﺒﻠﻪ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﺗﻔﺎﺭﻕ ﺍﻟﻤﻌﻠﻮﻝ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﺗﻘﻒ ﻓﻲ ﺇﻳﺠﺎﺑﻬﺎ ﺍﻟﻤﻌﻠﻮﻝ ﻋﻠﻰ ﺷﺮﻁ‬ ‫ﺳﻮﻱ ﻭﺟﻮﺩﻫﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻘﺎﺻﺮﺓﻭﻫﻲ‪ :‬ﺍﻟﺘﻲ ﻻ ‪‬‬ ‫ﺗﺘﻌﺪﻯ ﺇﻟﻰ ﻓﺮﻉﺗﺼﺢ‬ ‫ﻋﺎﻟﻤﺎ ﻟﺬﺍﺗﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻫﻮ ﻋﺎﻟﻢ ﻟﺬﺍﺗﻪ‪ ،‬ﻓﻼ‬ ‫ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﻛﺘﻌﻠﻴﻞ ﻛﻮﻧﻪ ﺗﻌﺎﻟﻰ ‬ ‫ﻳﺼﺢ ﻓﻲ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٣/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٦٣/٢‬ ‪.١٦٤‬‬ ‫‪359‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫‪ H~ ٤٧١‬اﻷ‪  H‬اﻷ<;م ا"‪ H4‬أم ؟‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻬﺎ ﻓﻲ ﺍﻷﺻﻞ ﻣﻌﻠﻠﺔ‪،‬‬ ‫ﻓﻤﺎ ﻭﺟﺪ ﻋﻠﻰ ﻋﻠﺘﻪ ﻧﺺ ﻓﺬﺍﻙ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻠﺘﻤﺲ ﻟﻪ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺤﺴﺐ‬ ‫ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﻭﺟﺐ ﺗﻌﻠﻴﻞ ﺍﻟﺤﻜﻢ ﺑﺠﻤﻴﻊ‬ ‫ﺃﻭﺻﺎﻑ ﺍﻷﺻﻞ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﻣﺎﻧﻊ‪،‬‬ ‫ﻛﻤﺨﺎﻟﻔﺔ ﻧﺺ ﺃﻭ ﺇﺟﻤﺎﻉ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﻌﻠﻞ‬ ‫ﺑﺎﻟﻮﺻﻒ ﺍﻟﻤﺘﻤﻴﺰ ﺍﻟﺼﺎﻟﺢ ﻟﻠﺘﻌﻠﻴﻞ ﺩﻭﻥ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛‬ ‫ﻷﻥ ﺗﻌﻠﻴﻞ ﺍﻟﺤﻜﻢ ﺑﺠﻤﻴﻊ ﺃﻭﺻﺎﻑ ﺍﻷﺻﻞ ﻳﺴﺪ ﺑﺎﺏ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﻟﻰ‬ ‫ﺗﻨﺎﻗﺾ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻓﻲ ﺍﻷﺻﻞ ﺃﻭﺻﺎﻑ ﻛﻠﻬﺎ ﺗﺼﻠﺢ ﻟﻠﺘﻌﻠﻴﻞ ﺑﻬﺎ‬ ‫ﺍﺧﺘﻴﺮ ﺃﺭﺟﺤﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﻋﺪﻡ ﺗﻌﻠﻴﻠﻬﺎ‪ ،‬ﻓﻼ ﻳﻌﻠﻞ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻭﺭﺩ‬ ‫ﻧﺺ ﻓﻲ ﺗﻌﻠﻴﻠﻪ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻮﺟﻬﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺠﻤﻴﻊ ﺍﻷﻭﺻﺎﻑ ﻳﺴﺪ ﺑﺎﺏ ﺍﻟﻘﻴﺎﺱ؛ ﻷﻥ ﺟﻤﻴﻊ‬ ‫ﺃﻭﺻﺎﻑ ﺍﻷﺻﻞ ﻻ ﺗﻮﺟﺪ ﺇﻻ ﻓﻲ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞ ﺑﻜﻞ ﻭﺻﻒ ﻳﺆﺩﻱ‬ ‫ﺇﻟﻰ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞ ﺑﻮﺍﺣﺪ ﻣﻨﻬﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ﻭﻻ ﺩﻟﻴﻞ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﺤﻜﻢ ﻗﺒﻞ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻨﺺ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺘﻌﻠﻴﻞ‬ ‫ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﻋﻠﺘﻪ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﻤﺠﺎﺯ ﻣﻊ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻼ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻ ﺑﺪﻟﻴﻞ)‪.(١‬‬ ‫‪ ٤٧٢‬ا‪ .\ d H4‬ا‪.‬‬ ‫ﺇﻥ ﺫﻟﻚ ﻳﺴﺘﺪﺭﻙ ﻣﻦ ﻭﺟﻬﻴﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻨﺼﺐ ﺍﻟﻌﻠﺔ ﻓﺘﺠﺮﻱ ﻋﻠﻰ‬ ‫ﻣﻌﻠﻮﻻﺗﻬﺎ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﻣﻦ ﺟﺮﻳﺎﻧﻬﺎ ﻧﺺ‪ ،‬ﻓﺈﺫﺍ ﺟﺮﺕ ﻓﻲ ﺟﻤﻴﻊ ﻣﻌﻠﻮﻻﺗﻬﺎ ﻭﻟﻢ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪360‬‬ ‫ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﻣﺎﻧﻊ ﻣﻦ ﺟﺮﻳﺎﻧﻬﺎ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻳﻮﺟﺪ ﺍﻟﺤﻜﻢ‬ ‫ﺑﻮﺟﻮﺩﻫﺎ ﻭﻳﺮﻓﻊ ﺑﺎﺭﺗﻔﺎﻋﻬﺎ‪ .‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﺍﻟﺨﻤﺮ ﻣﺘﻌﻠﻖ ﺑﺎﻟﺸﺪﺓ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺼﻴﺮ ﺣﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻟﺸﺪﺓ ﻓﻴﻪ ﺣﺼﻞ ﺍﻟﺘﺤﺮﻳﻢ‪،‬‬ ‫ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﺪﺓ ﻋﻨﻪ ﻭﺻﺎﺭ ‪‬‬ ‫ﺧﻼ ﺣﻞ ﻭﺍﺭﺗﻔﻊ ﺍﻟﺘﺤﺮﻳﻢ)‪.(١‬‬ ‫‪ ٤٧٣‬اﻻ‪"g‬ﻼف <ل '‪ H4‬اﻷ<;م‬ ‫ﺍﺧ ﺘﻠﻒ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻬﺎ ﻓﻲ ﺍﻷﺻﻞ ﻣﻌﻠﻠﺔ‪،‬‬ ‫ﻓﻤﺎ ﻭﺟﺪ ﻋﻠﻰ ﻋﻠﺘﻪ ﻧﺺ ﻓﺬﺍﻙ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻠﺘﻤﺲ ﻟﻪ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺤﺴﺐ‬ ‫ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻤﻘﺎﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﻋﺪﻡ ﺗﻌﻠﻴﻠﻬﺎ‪ ،‬ﻓﻼ ﻳﻌﻠﻞ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻭﺭﺩ‬ ‫ﻧﺺ ﻓﻲ ﺗﻌﻠﻴﻠﻪ)‪.(٢‬‬ ‫‪ . ٤٧٤‬ا‪ .‬ا‪.4&Q‬‬ ‫ﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻭﺻﻒ ﻇﺎﻫﺮ ﻣﻨﻀﺒﻂ ﻣﺠﺎﻭﺯ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ‬ ‫ﺟﻤﻴﻊ ﻣﻦ ﺍﻋﺘﺮﻑ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﻟﺨﻼﻑ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ‬ ‫‬‫ﻓﺎﻟﻤﺮﺍﺩ )ﺑﺎﻟﻮﺻﻒ(‪ :‬ﻣﻌﻨﻰ ﻗﺎﺋﻢ ﺑﺎﻟﻤﻮﺻﻮﻑ‪ ،‬ﻭﻟﺬﺍ ﺗﺮﻯ‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ ﻳﻄﻠﻘﻮﻥ ﺍﻟﻤﻌﻨﻰ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻫﺬﺍ ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ ﻭﻫﺬﺍ ﻏﻴﺮ‬ ‫ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺬﻟﻚ‪ :‬ﻣﻌﻠﻮﻡ ﺍﻟﻌﻠﺔ ﻭﻏﻴﺮ ﻣﻌﻠﻮﻣﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﻈﺎﻫﺮ(‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻛﺎﻟﻘﺘﻞ ﻋﻠﺔ ﻟﻠﻘﻮﺩ‪ ،‬ﻭﺍﻟﺠﺮﺡ‬ ‫ﻋﻠﺔ ﻟﻠﻘﺼﺎﺹ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ١٤٠/١‬ ‪.١٤١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٥/٢‬‬ ‫‪361‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻣﺴﺘﻘﺮﺍ ﻋﻠﻰ ﺣﺎﻟﺔ‪ ،‬ﻓﻴﺨﺮﺝ‬ ‫‪‬‬‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﻤﻨﻀﺒﻂ(‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‬ ‫ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﺎﻟﻤﺸﻘﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻏﻴﺮ ﻣﻨﻀﺒﻄﺔ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﺗﺨﺘﻠﻒ‬ ‫ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﻤﺠﺎﻭﺯ(‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﻣﻮﺟﻮ ﺩﺍ ﻓﻲ ﻏﻴﺮ ﻣﺤﻞ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﺴﻤﻰ‬ ‫ﻭﻳ ‬ ‫ﻛﺎﻹﺳﻜﺎﺭ ﻳﻮﺟﺪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻛﺎﻟﻜﻴﻞ ﻭﺍﻟﻄﻌﻢ ﻳﻮﺟﺪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺒﺮ‪ ،‬‬ ‫ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻋﻠﺔ ﻣﺘﻌﺪﻳﺔ)‪.(١‬‬ ‫‪ ٤٧٥‬أاع ا‪.‬‬ ‫ﻣﺘﻌﺪﻳﺎ‪ ،‬ﻛﺎﻟﻘﺘﻞ ﻭﺍﻟﺴﺮﻗﺔ‪.‬‬ ‫‬‫ﻇﺎﻫﺮﺍ ﻣﻨﻀﺒﻄ ﺎ‬ ‫‬‫‬ ‫ﻭﺻﻔﺎ‬ ‫ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ‬ ‫ﻗﺎﺻﺮﺍ ﻛﺎﻟﺜﻤﻨﻴﺔ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﻛﺎﻟﺒﺮﻳﺔ ﻓﻲ ﺍﻟﺒﺮ‪.‬‬ ‫‬‫ﻻﺯﻣﺎ‬ ‫‬‫‬ ‫ﻭﺻﻔﺎ‬ ‫ ﻭﺗﻜﻮﻥ‬ ‫ﻋﺎﺭﺿﺎ ﻛﺎﻟﺼﻐﺮ ﻓﻲ ﺟﻌﻠﻪ ﻋﻠﺔ ﻻﺣﺘﻴﺎﺟﻪ ﺇﻟﻰ ﺍﻟﻮﻻﻳﺔ‬ ‫‬‫‬ ‫ﻭﺻﻔﺎ‬ ‫ ﻭﺗﻜﻮﻥ‬ ‫ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﺍﻟﺠﻨﻮﻥ ﻓﻲ ﺟﻌﻠﻪ ﻋﻠﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻟﻮﺻﻔﻴﻦ ﻋﺎﺭﺽ ﻟﺼﺤﺔ ﺍﻧﺘﻘﺎﻟﻪ‪.‬‬ ‫ﻭﺻﻔﺎ ﺧﻔ ‪‬ﻴﺎ ﻛﺎﻟﺮﺿﺎ ﻓﻲ ﺻﺤﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺘﺰﻭﻳﺞ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻞ‬‫‬‫ﻭﻳﻜﻮﻥ‬ ‫ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ ﻭﻣﺴﺘﻨﺒﻄ ﺎ)‪.(٢‬‬ ‫‬‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ‬ ‫‪&„ ٤٧٦‬وط ا‪.‬‬ ‫ﺍﺷﺘﺮﻃﻮﺍ ﻓﻲ ﺍﻟﻌﻠﺔ ﻟﺼﺤﺔ ﺍﻟﻘﻴﺎﺱ ﺑﻬﺎ ﺷﺮﻭﻃ ﺎ‪:‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺤﻞ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻴﻞ ﺑﻮﺻﻒ ﻟﻴﺲ ﻣﻮﺟﻮ ﺩﺍ ﻓﻲ ﻣﺤﻞ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٦٧/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٧٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪362‬‬ ‫ﺣﺮﻣﺖ ﺍﻟﺨﻤﺮ ﻟﻜﻮﻧﻬﺎ ﺟﺎﻣﺪﺓ‪ ،‬ﺇﺫ ﺍﻟﺠﺎﻣﺪﻳﺔ ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺨﻤﺮ؛ ﻷﻧﻬﺎ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺻﺤﺔ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ‬ ‫ﺍﻟﻤﺎﺋﻌﺎﺕ‪ ،‬ﻭﻛﺬﺍ ﻳﺸﺘﺮﻁ ‬ ‫ﺍﻷﺻﻞ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻗﻴﺎﺱ ﺍﻟﺒﻄﻴﺦ ﻋﻠﻰ ﺍﻟﺒﺮ ﻓﻲ ﺍﻟﺮﺑﻮﻳﺔ ﺇﺫﺍ‬ ‫ﺟﻌﻠﺖ ﻋﻠﺔ ﺍﻟﺮﺑﺎ ﻓﻲ ﺍﻟﺒﺮ ﺍﻻﺩﺧﺎﺭ ﺃﻭ ﺍﻟﻜﻴﻞ؛ ﻷﻥ ﻛﻠﺘﺎ ﺍﻟﺼﻔﺘﻴﻦ ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ‬ ‫ﻓﻲ ﺍﻟﺒﻄﻴﺦ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻠﻌﻠﺔ ﻣﺎﻧﻊ ﻳﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺠﺮﻳﺎﻥ ﻓﻲ ﺍﻟﺼﻮﺭﺓ‬ ‫ﺍﻟﻤﻘﻴﺴﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﺇﺫﺍ ﻟﻢ ﺗﺠﺮ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻮﺭ ﻟﻤﺎﻧﻊ ﻻ ﻳﺼﺢ ﻗﻴﺎﺱ ﺗﻠﻚ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻋﻠﻰ ﻣﺤﻞ ﺍﻟﺤﻜﻢ ﻟﺘﺨﻠﻒ ﺍﻟﻌﻠﺔ ﻋﻨﻬﺎ ﺑﻮﺟﻮﺩ ﺍﻟﻤﺎﻧﻊ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻟﻮ‬ ‫ﻋﻤﺪﺍ ﻋﺪﻭﺍ ﻧﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﻷﺟﻨﺒﻲ ﻓﻲ‬ ‫ﻗﺘﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ‬ ‫ﻭﺟﻮﺏ ﺍﻟﻘﻮﺩ؛ ﻟﻮﺟﻮﺩ ﺍﻟﻤﺎﻧﻊ ﻭﻫﻮ ﺍﻷﺑﻮﺓ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻟﻚ ﻧﺺ ﺃﻭ ﺇﺟﻤﺎﻉ ﻣﻌﺎﺭﺽ ﻟﺘﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﻧﺼﺎ ﺃﻭ ﺇﺟﻤﺎ ﻋﺎ ﺑﻄﻠﺖ ﻭﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﺎﺭﻉ‬ ‫ﺇﺫﺍ ﻋﺎﺭﺿﺖ ‪‬‬ ‫ﺃﻭ ﻳﻘﻊ ﺍﻹﺟﻤﺎﻉ ﺃﻥ ﻛﻞ ﺳﺒﻊ ﻃﺎﻫﺮ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻘﺎﺋﺲ‪ :‬ﺍﻟﻜﻠﺐ ﻧﺠﺲ ﻷﻧﻪ ﺳﺒﻊ‪ ،‬ﻭﻧﺤﻮ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻤﺎ ﺍﻗﺘﻀﺎﻩ ﻇﺎﻫﺮ ﻧﺺ ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ‪.‬‬ ‫ﻣﺴﺘﻘﺼﻴﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﻓﻲ ﺟﻤﻴﻊ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤﻬﺎ‬ ‫ﺍﻟﺼﻮﺭ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻼ ﻳﺘﺨﻠﻒ ﻋﻨﻬﺎ ﺇﻻ ﻟﻤﺎﻧﻊ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ‬ ‫ﺍﻟﻤﺴ ‪‬ﻤﻰ ﻋﻨﺪﻫﻢ ﺑﺎﻻﻃﺮﺍﺩ‪.‬‬ ‫ﻫﻮ ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﺷﺘﺮﺍﻃﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻻﻃﺮﺍﺩ ﺃﻥ ﻳﺜﺒﺖ ﺣﻜﻤﻬﺎ ﻋﻨﺪ ﺛﺒﻮﺗﻬﺎ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ‪ ،‬ﻓﻠﻮ ﺗﺨﻠﻒ ﻋﻨﻬﺎ‬ ‫ﻻ ﻟﺨﻠﻞ ﺑﺸﺮﻁ ﻭﻻ ﺑﺤﺼﻮﻝ ﻣﺎﻧﻊ ﺑﻄﻠﺖ ﻋﻠ‪‬ﻴﺘﻬﺎ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺟﻮﺍﺯ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻫﻮ ﺗﺨﻠﻒ ﺣﻜﻤﻬﺎ ﻋﻨﻬﺎ ﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺧﻤﺴﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫‪363‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻷﻭﻝ‪ :‬ﻻﺑﻦ ﺍﻟﺨﻄﻴﺐ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﺑﻲ‬ ‫ﺣﻨﻴﻔﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﺨﺼﻴﺼﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ‬ ‫ﻋﻨﺪﻫﻢ ﺍﻟﻤﻨﺼﻮﺻﺔ ﻭﺍﻟﻤﺴﺘﻨﺒﻄﺔ؛ ﻷﻥ ﻃﺮﻳﻖ ﻋﻠﻴﺘﻬﺎ ﺍﻗﺘﻀﺎﺅﻫﺎ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺗﺨﻠﻒ ﻋﻨﻬﺎ ﻓﻼ ﻋﻠ‪‬ﻴﺔ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻟﻤﺎﻟﻚ ﻭﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺃﺑﻲ ﻋﺒﺪ ﷲ ﺍﻟﺒﺼﺮﻱ ﻭﻏﻴﺮﻫﻢ‪ :‬ﻳﺠﻮﺯ‬ ‫ﺗﺨﺼﻴﺼﻬﺎ ﻣﻄﻠﻘﺎ؛ ﻷﻧﻬﺎ ﺃﻣﺎﺭﺓ ﻟﻠﺤﻜﻢ‪ ،‬ﻓﺠﺎﺯ ﺍﻗﺘﻀﺎﺅﻫﺎ ﺍﻟﺤﻜﻢ ﻓﻲ ﻣﻮﺿﻊ ﺩﻭﻥ ﺁﺧﺮ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﺒﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻤﻨﺼﻮﺻﺔ ﺩﻭﻥ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ؛‬ ‫ﻷﻧﻬﺎ ﻓﻲ ﺍﻟﻤﻨﺼﻮﺻﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﻳﺠﻮﺯ ﺗﺨﺼﻴﺺ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ‬ ‫ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺘﺨﺼﻴﺺ ﻓﻲ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ﺩﻭﻥ ﺍﻟﻤﻨﺼﻮﺻﺔ؛‬ ‫ﻷﻥ ﺍﻟﻤﻨﺼﻮﺻﺔ ﺩﻟﻴﻠﻬﺎ ﻧﺺ ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻓﺘﺨﺼﻴﺼﻬﺎ ﻣﻨﺎﻗﻀﺔ‪ ،‬ﻓﻼ‬ ‫ﻳﺠﻮﺯ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺗﺨﺼﻴﺼﻬﺎ‪ ،‬ﺇﺫ ﻫﻲ ﺃﻣﺎﺭﺓ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﺘﺨﺼﻴﺺ ﻻﻧﺘﻔﺎﺀ‬ ‫ﺷﺮﻁ ﺃﻭ ﺣﺼﻮﻝ ﻣﺎﻧﻊ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﻻ ﺗﻌﻮﺩ ﺍﻟﻌﻠﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ﺑﺎﻹﺑﻄﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﻜﻮﻥ‬ ‫ﻣﺒﻄﻠﺔ ﻟﻸﺻﻞ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺍﻟﺤﻜﻢ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﻳﻘﺎﻝ ﻓﻲ ﺍﻟﻬﺮ‪ :‬ﺳﺒﻊ ﻣﻔﺘﺮﺱ‪،‬‬ ‫ﻓﺘﺠﺐ ﻧﺠﺎﺳﺘﻪ ﻛﺎﻟﻜﻠﺐ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻳﺒﻄﻞ ﺣﻜﻢ ﻧﺠﺎﺳﺔ ﺍﻟﻜﻠﺐ؛ ﻷﻥ‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻗﺪ ﺣﻜﻢ ﺑﺄﻥ ﺍﻟﺴﺒﻊ ﻃﺎﻫﺮ ﺣﻴﺚ ﻗﺎﻝﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺩﺧﻮﻟﻪ ﺑﻴ ﺘﺎ‬ ‫ﻓﻴﻪ ﻫﺮ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﺩﺧﻮﻟﻪ ﺑﻴ ﺘﺎ ﻓﻴﻪ ﻛﻠﺐ‪» :‬ﺇﻥ ﺍﻟﻬﺮ ﺳﺒﻊ«)‪ ،(١‬ﻳﻌﻨﻲ‪ :‬ﻓﻠﻴﺲ‬ ‫ﺑﻨﺠﺲ‪ ،‬ﻓﻨﻘﻀﺖ ﺍﻟﻌﻠﺔ ﺣﻜﻢ ﺍﻷﺻﻞ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ«‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﺡ‪.٩٤١٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪364‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﺘﺄﺧﺮﺓ ﻋﻦ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﺇﺫ ﻟﻮ‬ ‫ﺗﺄﺧﺮﺕ ﻟﺜﺒﺖ ﺍﻟﺤﻜﻢ ﺑﻐﻴﺮ ﺑﺎﻋﺚ‪ ،‬ﻭﺇﻥ ﻗﺪﺭﺕ ﺃﻣﺎﺭﺓ ﻛﺎﻧﺖ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻌﺮﻑ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻤﺘﺄﺧﺮﺓ‪ :‬ﻣﺎ ﻣﺮ ﻣﻦ ﻗﻴﺎﺱ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﻟﺘﻴﻤﻢ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﺸﺮﻁ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺷﺮﻃ ﺎ ﻓﻲ ﺍﻟﻌﻠﻞ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻤﻮﺟﺒﺔ ﻟﻠﺤﻜﻢ ﺩﻭﻥ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻋﻼﻣﺔ ﻟﻠﺤﻜﻢ ﻭﻣﻌﺮﻓﺔ ﻟﻪ‪.‬‬ ‫ﻣﻘﺪﺭﺍ‪ ،‬ﺃﻱ‪ :‬ﻓﻼ ﺗﻌﻠﻞ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻋﺪﻣﺎ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻮﺻﻒ ﺍﻟﻌﺪﻣﻲ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﺰﻧﺎ ﻋﻠﺔ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺤﺪ‪،‬‬ ‫ﻭﻃﺮﻭﺀ ﺍﻟﺠﻨﻮﻥ ﻋﻠﺔ ﻓﻲ ﺍﻧﺘﻔﺎﺋﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺎﻷﻣﺮ ﺍﻟﻌﺪﻣﻲ ﻓﻔﻴﻪ ﺧﻼﻑ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻴﻞ ﺑﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻣﺜﺎﻝ‬ ‫ﺫﻟﻚ‪ :‬ﻟﻢ ﻳﺼﻞ ﻓﻮﺟﺐ ﻗﺘﻠﻪ‪ ،‬ﻟﻢ ﻳﻤﺘﺜﻞ ﻓﺤﺴﻨﺖ ﻋﻘﻮﺑﺘﻪ‪ .‬ﻓﻬﺬﻩ ﻋﻠﺔ ﻋﺪﻣﻴﺔ ﻓﻲ‬ ‫ﺣﻜﻢ ﻭﺟﻮﺩﻱ‪ ،‬ﻭﻧﺤﻮ ﻗﻮﻟﻨﺎ‪ :‬ﻏﻴﺮ ﻋﺎﻗﻞ ﻓﻠﻢ ﻳﺼﺢ ﺑﻴﻌﻪ‪ ،‬ﻓﻬﺬﻩ ﻋﻠﺔ ﻋﺪﻣﻴﺔ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺣﻜﻢ ﻋﺪﻣﻲ ‬ ‫ﻋﺪﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻏﻴﺮﻩ‪ :‬ﻻ ﻳﺼﺢ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ‬ ‫ﻣﻨﺎﺳﺒﺎ ﻟﻠﺤﻜﻢ‬ ‫‬‫ﺍﻟﺜﺒﻮﺗﻲ؛ ﻷﻧﻪ ﻟﻮ ﺟﺎﺯ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻨﻔﻲ‬ ‫ﺃﻭ ﻣﻈﻨﺔ ﻟﻠﻤﻨﺎﺳﺐ‪.‬‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺣﻜﻤﺔ ﻣﻘﺼﻮﺩﺓ ﻟﻠﺸﺎﺭﻉ ﻓﻲ‬ ‫ﺩﻭﺭﺍ‪،‬‬ ‫ﺷﺮﻉ ﺍﻟﺤﻜﻢ؛ ﻷﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﺠﺮﺩ ﺃﻣﺎﺭﺓ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺣﻜﻢ ﺍﻷﺻﻞ ﻛﺎﻥ ‬ ‫ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ ،‬ﻭﺗﺒﻌﻪ ﻓﻲ ﺍﺷﺘﺮﺍﻁ ﺫﻟﻚ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻓﻲ ﻫﺬﺍ ﻧﻈﺮ؛ ﻷﻥ ﺍﻟﻨﺺ ﻗﺪ ﺩﻝ ﻋﻠﻰ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻨﺒﻂ‬ ‫ﻋﻠﺔ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﻨﺺ ﻣﻦ ﺍﻷﺻﻞ ﺻﺢ ﻭﻛﺎﻧﺖ ﺃﻣﺎﺭﺓ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﻓﻲ‬ ‫ﺍﻟﻔﺮﻭﻉ ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺪﻭﺭ ﻛﻤﺎ ﺯﻋﻢ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٧٧/٢‬ ‪ ١٨٤‬ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ‪.‬‬ ‫‪365‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫‪ ٤٧٧‬ا‪ H‬ا‪MI‬ص ‪  @4‬ا&آن ا;&‪%‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟﻤﺎﻉ ﺃﻭ‬ ‫‪‬‬‫ﺍﻟﻌﻠﻞ ﺍﻟﻤﻨﺼﻮﺻﺔ ﺇﻧﻤﺎ ﻳﻘﻊ ﺍﻟﻨﺺ ﻟﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻣﻦ ﻓﺤﻮﻯ ﺍﻟﺨﻄﺎﺏ ﺃﻭ ﻣﻦ ﻟﺤﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻭ ﻣﻦ ﺃﻓﻌﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺃﻣﺎ‬ ‫ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪p on m l k j i h ﴿ :‬‬ ‫‪~ } | {z y xw v u t s r q‬‬ ‫ﮯ ﴾ ]ﺍﻟﺤﺸﺮ‪ ،[٧ :‬ﻭﻗﻮﻟﻪ‪( ' & % $ # " ! ﴿ :‬‬ ‫)*‪43210/.-,+‬‬ ‫‪> = <; : 9 8 7 6 5‬‬ ‫? @ ‪﴾I H G F E D C B A‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٢ :‬ﻭﻗﻮﻟﻪ‪z y x wv u t s r ﴿ :‬‬ ‫ﺃﻳﻀﺎ‪2 1 ﴿ :‬‬‫{ | } ~ ﮯ ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ ،[١٣ :‬ﻭﻗﻮﻟﻪ ‬ ‫‪@?>=<;:9876543‬‬ ‫‪] ﴾ E D C BA‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩١ :‬ﻭﻗﻮﻟﻪ‪u t sr q p ﴿ :‬‬ ‫‪ ~ } | {z y x w v‬ﮯ¡ ‪£ ¢‬‬ ‫‪﴾ ° ¯ ® ¬ « ª ©¨ § ¦ ¥ ¤‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٢ :‬ﻭﻗﺪ ﺗﻘﻊ ﺍﻟﻌﻠﻞ ﻣﻦ ﻣﺠﻤﻞ ﺍﻟﺨﻄﺎﺏ ﻭﺇﻥ ﻟﻢ ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺍﻟﺘﻌﻠﻴﻞ‬ ‫ﻛﻘﻮﻟﻪ ‪8 7 6 5 4 32 1 0 / . - , + ﴿ : 8‬‬ ‫‪﴾ F E D C B A@ ? > = < ; : 9‬‬ ‫]ﺍﻟﻨﻮﺭ‪.[٢ :‬‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﻷﺟﻞ ﺯﻧﺎﻫﻤﺎ‪ ،‬ﻭﻛﺬﻟﻚ‪2 1 0 / ﴿ :‬‬ ‫‪] ﴾ < ; : 98 7 6 5 4 3‬ﺍﻟﻤﺎﺋﺪﺓ‪.(١)[٣٨ :‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪366‬‬ ‫ا‪I5‬ﱠ‪.‬‬ ‫‪ ٤٧٨‬ا‪ H‬ا‪MI‬ص ‪  @4‬ﱡ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻗﻮﻟﻪ ‪» : ‰‬ﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻣﻦ ﺍﻟﻌﻠﻞ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻓﻲ ‪‬‬ ‫ﻷﺟﻞ ﺍﻟﻨﻈﺮ«)‪ ،(١‬ﻭﻗﻮﻟﻪ‪» :‬ﺇﻧﻤﺎ ﻧﻬﻴﺘﻜﻢ ﻷﺟﻞ ﺍﻟﺪﺍﻓﺔ«)‪ ،(٢‬ﻭﻗﺪ ﻳﻔﻬﻢ ﻣﻦ ﺧﻄﺎﺏ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺇﻥ ﻟﻢ ﻳﻈﻬﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻛﻘﻮﻟﻪ ‪» : ‰‬ﻻ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻭﻫﻮ ﻏﻀﺒﺎﻥ«)‪ ،(٣‬ﻭﻗﻮﻟﻪ‪» :‬ﺃﺩﻭﺍ ﺍﻟﺨﻴﻂ ﻭﺍﻟﻤﺨﻴﻂ«)‪ ،(٤‬ﻭﻗﻮﻟﻪ‪» :‬ﺍﻟﻌﻴﻨﺎﻥ ﻭﻛﺎﺀ ﺍﻟﺴﻪ‬ ‫ﻓﺈﺫﺍ ﻧﺎﻣﺖ ﺍﻟﻌﻴﻨﺎﻥ ﺍﺳﺘﻄﻠﻖ ﺍﻟﻮﻛﺎﺀ«)‪ ،(٥‬ﻭﻗﻮﻟﻪ‪» :‬ﻣﻦ ﺑﺎﻉ ﻋﺒﺪ ﺍ ﻓﻤﺎﻟﻪ ﻟﻠﺒﺎﻳﻊ ﺇﻻ ﺃﻥ‬ ‫ﻳﺸﺘﺮﻃﻪ ﺍﻟﻤﺒﺘﺎﻉ«)‪ (٦‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﻤﻠﻚ)‪.(٧‬‬ ‫‪ ٤٧٩‬ا"&>‪ A4 .‬ا\; ا وا\; ا‪&Q‬‬ ‫ﺑﺪ ﻣﻦ ﻛﻮﻧﻪ ﻣﻌﻠﻮﻻ ﺑﻌﻠﺔ ﻭﻟﻴﺲ ﺍﻟﺸﺮﻋﻲ ﻛﺬﻟﻚ‪،‬‬ ‫ﺍﻟﺤﻜﻢ ﺍﻟﻌﻘﻠﻲ ﻻ ‬ ‫ﻭﺍﻟﺤﻜﻢ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻄﺮﺩ ﻭﻳﻨﻌﻜﺲ ﻭﻗﺪ ﻻ ﻳﻨﻌﻜﺲ ﻭﻻ ﻳﻄﺮﺩ ﻭﺍﻋﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻌﻠﻞ ﺍﻟﻌﻘﻠﻴﺔ ﻫﻲ ﺃﻇﻬﺮ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺑﻴﺎﻧﻬﺎ)‪.(٨‬‬ ‫‪ ٤٨٠‬ا‪ H‬ا‪.,!I"5‬‬ ‫ﺍﻟﻌﻠﻞ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ﺍﻟﻤﺴﺘﺜﺎﺭﺓ ﻛﺘﻌﻠﻴﻢ ﺁﻳﺔ ﺍﻟﺮﺑﺎ ﻭﺫﻫﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺇﻟﻰ‬ ‫ﻣﺎ ﻇﻦ ﻓﻲ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﺃﻧﻪ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺣﺮﻡ ﺍﻟﺮﺑﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﻌﻴﻦ‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺡ‪.٥١٧٤ :‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺮﺍﻫﺔ ﻗﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ ﻭﻫﻮ ﻏﻀﺒﺎﻥ‪ ،‬ﺡ‪.١٧١٧ :‬‬ ‫)‪ (٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﺍﻟﻐﻠﻮﻝ‪ ،‬ﺡ‪.٢٨٥٠ :‬‬ ‫)‪ (٥‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﺡ‪.٢٠٣ :‬‬ ‫)‪ (٦‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﺑﺘﻴﺎﻉ ﺍﻟﻨﺨﻞ ﺑﻌﺪ ﺍﻟﺘﺄﺑﻴﺮ ﻭﺍﻟﻌﺒﺪ ﻭﻟﻪ ﻣﺎﻝ‪،‬‬ ‫ﺡ‪.١٢٤٤ :‬‬ ‫)‪ (٧‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٦٧/٢‬ ‪.٦٨‬‬ ‫)‪ (٨‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٦٩/٢‬‬ ‫‪367‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻓﺒﻌﻀﻬﻢ ﺟﻌﻞ ﺍﻟﻌﻠﺔ ﻫﻮ ﺍﻻﻗﺘﻴﺎﺕ ﻭﺍﻻﺩﺧﺎﺭ ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺟﻌﻠﻪ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻜﻴﻞ ﻭﺍﻟﻤﻮﺯﻭﻥ ﻭﻫﻮ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺟﻌﻠﻪ ﻣﻤﺎ ﺗﻨﺒﺖ ﺍﻷﺭﺽ‬ ‫ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺮﺑﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻞ ﺍﻟﺪﻧﻴﺎ ﺑﻼﻏﺎ ﻭﺯﺍ ﺩﺍ‬ ‫ﺇﻟﻰ ﺍﻵﺧﺮﺓ ﻭﺃﻣﺮ ﺑﺎﻗﺘﻨﺎﺀ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻓﻲ ﺍﻷﻣﻮﺍﻝ ﻣﺎ ﻫﻮ ﺃﻭﻛﺪ ﺣﺎﺟﺔ ﻣﻦ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﺘﻲ ﺗﺨﺺ ﺍﻵﺩﻣﻲ ﻟﺤﻴﺎﺗﻪ ﺍﻟﻨﻘﻮﺩ‪ ،‬ﺛﻢ ﺍﻟﻘﻮﺕ‪ ،‬ﺛﻢ ﺍﻟﻔﻮﺍﻛﻪ ﺛﻢ ﺍﻹﺑﺰﺍﺭ‪،‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﺭﺑﻊ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺨﺬ ﺗﺠﺎﺭﺍﺕ ﺑﻞ ﻣﻮﺍﺳﺎﺓ‪ ،‬ﻓﺈﻥ ﻇﻨﻮﺍ ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺗﻜﺘﺴﺐ ﺭﺑﺎ‪ ،‬ﻓﺸﺪﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﺸﺪﺩ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺍﻟﺬﻫﺐ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ﻭﺍﻟﺒﺮ ﺑﺎﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ ﺑﺎﻟﺸﻌﻴﺮ‬ ‫ﻭﺍﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮ ﺣﺘﻰ ﺍﻟﻤﻠﺢ ﺑﺎﻟﻤﻠﺢ ﺭﺑﺎ ﺇﻻ ﻫﺎﺀ ﻭﻫﺎﺀ ﻳﺪ ﺍ ﺑﻴﺪ ﻣﺜﻼ ﺑﻤﺜﻞ«)‪.(١‬‬ ‫‪ $%&' ٤٨١‬ا\;‪.‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﻜﻤﺔ ﺗﺤﺼﻴﻞ ﺍﻟﻤﺼﻠﺤﺔ ﺃﻭ ﺩﻓﻊ ﺍﻟﻤﻔﺴﺪﺓ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺼﻠﺤﺔ‪:‬‬ ‫ﺍﻟﻠﺬﺓ ﻭﻭﺳﻴﻠﺘﻬﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻔﺴﺪﺓ‪ :‬ﺍﻷﻟﻢ ﻭﻭﺳﻴﻠﺘﻪ)‪.(٢‬‬ ‫‪ ٤٨٢‬أ>‪5‬م ا\;‪.‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺟﻠﺐ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺩﻓﻊ ﺍﻟﻤﻔﺴﺪﺓ ﻣﻨﻘﺴﻢ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺇﻟﻰ‬ ‫ﺿﺮﻭﺭﻱ‪ ،‬ﻭﺣﺎﺟﻲ‪ ،‬ﻭﺗﺤﺴﻴﻨﻲ)‪.(٣‬‬ ‫‪ ٤٨٣‬ا‪&7‬وري‪ %&' :‬وأا‬ ‫ﻓﻬﻮ ﻣﺎ ﻳﻔﻀﻲ ﺍﻟﺤﺎﻝ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻫﻮ ﺧﻤﺴﺔ ﺃﺷﻴﺎﺀ‪:‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،٦٩/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﻓﻲ ﺑﻴﻊ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺤﻜﺮﺓ‪ ،‬ﺡ‪.٢١٣٤ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٨٦/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٨٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪368‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺣﻔﻆ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻭﺳﺎﺋﺮ ﺍﻟﻤﺴﻜﺮﺍﺕ‪،‬‬ ‫ﻓﺎﻟﻌﻠﺔ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺴﻜﺮﺍﺕ ﻫﻲ ﺍﻟﺴﻜﺮ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ‬ ‫ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﻔﻆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺍﻟﺠﻬﺎﺩ ﻭﻗﺘﻞ ﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﻟﻤﺮﺗﺪ ﻭﺍﻟﺴﺎﺣﺮ‬ ‫ﻭﻋﻘﻮﺑﺔ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻌﻠﺔ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ ﺃﻭ ﺑﻐﻲ ﺍﻟﺒﺎﻏﻲ‪،‬‬ ‫ﻭﺍﻟﺤﻜﻢ ﻓﻴﻪ ﻭﺟﻮﺏ ﺍﻟﺠﻬﺎﺩ ﺃﻭ ﻧﺪﺑﻴﺘﻪ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﻓﻲ ﻗﺘﻞ ﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﻟﺴﺎﺣﺮ ﺯﻧﺪﻗﺘﻪ‬ ‫ﻭﺳﺤﺮﻩ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻭﺟﻮﺏ ﻗﺘﻠﻪ ﺃﻭ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﻓﻲ‬ ‫ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ ﺍﺭﺗﺪﺍﺩﻩ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻓﻴﻪ ﻭﺟﻮﺏ ﻗﺘﻠﻪ ﺃﻭ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ‬ ‫ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﻔﻆ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺪﻳﺔ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﻣﻦ‬ ‫ﺍﺗﻬﻢ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻓﺈﺗﻼﻑ ﺍﻟﻨﻔﺲ ﻓﻲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﻫﻮ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ‬ ‫ﻭﺟﻮﺏ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﻗﻮﺩ ﻭﺩﻳﺔ ﻭﻋﻘﻮﺑﺔ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ ﺍﻟﻨﻔﺲ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﻔﻆ ﺍﻟﻨﺴﻞ ﻣﻦ ﺍﻻﺧﺘﻼﻁ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺑﻌﻀﻬﻢ ﺑﺤﻔﻆ ﺍﻷﻧﺴﺎﺏ‬ ‫ﻭﻷﺟﻠﻪ ﺣﺮﻡ ﺍﻟﺰﻧﺎ ﻭﺷﺮﻉ ﺣﺪ ﺍﻟﺰﺍﻧﻲ‪ ،‬ﺇﺫ ﻟﻮ ﻟﻢ ﻳﺤﺮﻡ ﺫﻟﻚ ﻟﻤﺎ ﻋﺮﻑ ﻧﺴﻞ ﻭﻣﺎ‬ ‫ﺿﺒﻂ ﻧﺴﺐ‪ ،‬ﻓﺎﻟﻌﻠﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻭﺟﻮﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ‪،‬‬ ‫ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ ﺍﻟﻨﺴﻞ‪.‬‬ ‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺣﻔﻆ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺣﺪ ﺍﻟﺴﺎﺭﻕ ﻭﺣﺪ ﻗﺎﻃﻊ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺄﺧﺬ‬ ‫ﺍﻟﻤﺎﻝ ﻭﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻀﻤﺎﻧﺎﺕ‪ ،‬ﻓﺎﻟﻌﻠﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺇﺗﻼﻑ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﺃﻭ ﺃﺧﺬﻩ‪،‬‬ ‫ﻭﺍﻟﺤﻜﻢ ﻭﺟﻮﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﻘﺎﻃﻊ ﻭﺇﻟﺰﺍﻡ ﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺘﻠﻒ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﻟﺨﻤﺲ ﺍﻟﺘﻲ ﺭﻭﻋﻴﺖ ﻓﻲ ﻛﻞ ﻣﻠﺔ‪ ،‬ﻓﺸﺮﻉ ﺣﻔﻈﻬﺎ ﻓﻲ ﻛﻞ‬ ‫ﺳﺎﺩﺳﺎ ﻭﻫﻮ‪ :‬ﺣﻔﻆ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺣﺪ ﺍﻟﻘﺎﺫﻑ‬ ‫‬‫ﺷﺮﻳﻌﺔ‪ ،‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﻧﻮ ﻋﺎ‬ ‫‪369‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻭﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﺎﻟﻮﻗﻮﻉ ﻓﻲ ﻋﺮﺽ ﺍﻟﻐﻴﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻤﺨﺼﻮﺹ ﻋﻠﺔ‪ ،‬ﻭﻭﺟﻮﺏ‬ ‫ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﺣﻜﻢ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻌﺮﺽ ﻫﻮ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻭﺭﻣﻲ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺑﺎﻟﺰﻧﺎ ﺣﻴﺚ‬ ‫ﻻ ﺷﻬﻮﺩ ﻣﻌﻪ ﻋﻠﺔ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺍﻟﻤﻼﻋﻨﺔ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺣﻔﻆ ﻋﺮﺽ ﺍﻟﻤﺮﺃﺓ)‪.(١‬‬ ‫‪ ٤٨٤‬ا\‪N‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﺎﺟﻲ‪ :‬ﺍﻟﺬﻱ ﺗﻤﺲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺤﺎﺟﺔ ﻟﺸﺪﺓ ﺣﺎﺟﺔ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ؛ ﻓﻬﻮ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻷﺟﻠﻪ ﺷﺮﻉ ﺍﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ‬ ‫ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻤﺴﺎﻗﺎﺓ ﻭﺍﻟﻤﻀﺎﺭﺑﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ‬ ‫ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀﻭﺇﻥ ﻇﻨ‪‬ﺖ ﺃﻧﻬﺎ ﺿﺮﻭﺭﺓ ﻓﺒﺤﺴﺐ ﺍﻻﺣﺘﻴﺎﺝ‬ ‫ﺇﻟﻰ ﺍﻟﻤﻌﺎﻭﺿﺔﻻ ﺗﺆﺩﻱ ﺇﻟﻰ ﻓﻮﺍﺕ ﺷﻲﺀ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﻟﺨﻤﺴﺔ‬ ‫ﺍﻟﻤﺘﻘﺪﻣﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﺿﺮﻭﺭ ‪‬ﻳﺎ‪ ،‬ﻛﺸﺮﺍﺀ ﺍﻟﻤﺄﻛﻮﻝ ﻭﺍﻹﺟﺎﺭﺓ ﻓﻲ‬ ‫ﺗﺮﺑﻴﺔ ﺍﻟﺼﻐﻴﺮ ﺍﻟﺬﻱ ﻻ ﺃﻡ ﻟﻪ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﻛﺎﻥ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﻏﻴﺮﻩ ﻟﻜﻨﻪ ﻭﺳﻴﻠﺔ ﺇﻟﻰ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﻷﺟﻠﻪ‬ ‫ﺷﺮﻉ ﻭﺟﻮﺏ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻣﻬﺮ ﺍﻟﻤﺜﻞ؛ ﻷﻧﻪ ﺃﺷﺪ ﻟﺪﻭﺍﻡ ﺍﻟﻨﻜﺎﺡ ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻢ ﺩﻭﻧﻪ‪،‬‬ ‫‬ ‫ﻣﻜﻤﻼ‬‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺨﻴﺎﺭ ﻭﺍﻟﺸﺮﻁ ﻭﺍﻟﺸﻔﻌﺔ ﻭﺭﻓﻊ ﺍﻟﻐﺒﻦ‪ ،‬‬ ‫ﻟﻠﺤﺎﺟﻲ)‪.(٢‬‬ ‫‪ ٤٨٥‬اﻻ‪5\"C‬‬ ‫ﻣﺎ ﻗﻀﺖ ﺍﻟﻌﺎﺩﺓ ﺑﺎﺳﺘﺤﺴﺎﻧﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻮﺍﻓﺮﺓ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻜﺎﻣﻠﺔ‪،‬‬ ‫ﻭﻫﻮ ﻗﺴﻤﺎﻥ‪ :‬ﻣﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻭﻣﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻓﻜﺤﻜﻤﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٨٦/١‬ ‪.١٨٧‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.١٨٨/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪370‬‬ ‫ﺍﻟﻨﻈﺎﻓﺔ ﻣﻦ ﺍﻷﻧﺠﺎﺱ ﻭﺧﺼﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﻭﺍﻟﺰﻛﺎﺓ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﻣﻜﺎﺭﻡ‬ ‫ﺍﻷﺧﻼﻕ‪ ،‬ﻛﺎﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺒﺨﻞ ﻭﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﻟﺮﻕ ﻭﺍﻻﺗﺼﺎﻑ ﺑﻤﻘﺘﻀﻰ ﺍﻟﻤﺮﻭﺀﺓ‬ ‫ﻣﻦ‪ :‬ﺍﻟﻜﺮﻡ ﻭﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﺒﺴﺎﻟﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻛﺴﻠﺐ ﺍﻟﻌﺒﺪ ﺃﻫﻠﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻭﺍﻟﺨﻼﻓﺔ ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﻋﻘﻞ ﻭﺩﻳﻦ ﻭﻋﺪﻝ ﻷﻧﻪ ﻧﺎﻗﺺ ﻋﻦ ﺍﻟﻤﻨﺎﺻﺐ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬ ‫ﻭﻟﻮ ﺟﻌﻞ ﻟﻬﺎ ﻟﺤﺼﻞ ﺑﻪ ﻣﺼﻠﺤﺔ ﻣﺜﻞ ﻣﺎ ﻳﺤﺼﻞ ﻓﻲ ﺍﻟﺤﺮ ﻭﻻ ﻣﻔﺴﺪﺓ ﻓﻴﻪ‪ .‬ﻓﺈﻥ‬ ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻘﻮﺍﻋﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ ﻓﻜﻤﻜﺎﺗﺒﺔ ﺍﻟﺴﻴﺪ ﻋﺒﺪﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻜﺎﺗﺒﺔ ﺷﻲﺀ ﺣﺴﻦ‬ ‫‬ ‫ﻣﻮﺻﻼ ﺇﻟﻰ ﻓﻚ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻟﻜﻨﻪ ﺧﺎﺭﻡ ﻟﻠﻘﺎﻋﺪﺓ‪ ،‬ﻷﻧﻪ ﺗﻌﻮﻳﺾ ﻣﺎﻝ ﺍﻟﺴﻴﺪ‬ ‫ﻟﻜﻮﻧﻪ‬ ‫ﺑﻤﺎﻟﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﻣﺎ ﻳﺴﻌﻰ ﺑﻪ ﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ ﻟﻮ ﻟﻢ ﻳﻜﺎﺗﺒﻪ‪ ،‬ﻭﺑﻴﻊ ﺍﻟﺮﺟﻞ ﻣﺎﻟﻪ‬ ‫ﺑﻤﺎﻟﻪ‪ ،‬ﺃﻣﺮ ﻟﻢ ﻳﻌﻬﺪ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺎﻟﻤﻜﺎﺗﺒﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﻴ ﺌﺎ ﺣﺴ ﻨﺎ ﻓﻬﻲ‬ ‫ﻣﺨﺎﻟﻔﺔ ﻟﻠﻘﻴﺎﺱ‪.‬‬ ‫ﻓﺤﺎﺻﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺤﻜﻤﺔ ﺳﺘﺔ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻟﻤﻜﻤﻞ‬ ‫ﻟﻠﻀﺮﻭﺭﻱ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻟﺤﺎﺟﻲ‪ ،‬ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﻟﻤﻜﻤﻞ ﻟﻠﺤﺎﺟﻲ‪ ،‬ﻭﺧﺎﻣﺴﻬﺎ‪:‬‬ ‫ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻭﺑﻘﻲ‬ ‫ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻻ ﻳﻠﻮﺡ ﻓﻴﻪ ﺗﻌﻠﻴﻞ ﺟﺰﺋﻲ ﻭﻟﻢ ﻳﻜﻦ ﺃﻥ ﻳﻠﻮﺡ ﻓﻴﻪ ﺗﻌﻠﻴﻞ ﻛﻠﻲ‬ ‫ﻭﻫﻮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ؛ ﻷﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻬﺘﺪﻱ ﺇﻟﻰ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻟﻢ‬ ‫ﻳﻠﺢ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﺇﻻ ﻃﺮﻑ ﻣﻦ ﻣﺒﺎﺩﺋﻬﺎ‪ ،‬ﻟﻜﻦ ﻓﻴﻪ ﺗﺬﻟﻴﻞ ﻟﻠﻨﻔﺲ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﻌﻈﻴﻢ‬ ‫ﻟﺨﺎﻟﻘﻬﺎ ﻭﺗﺠﺪﻳﺪ ﺍﻟﻌﻬﺪ ﺑﺎﻹﻳﻤﺎﻥ ﻭﺗﺤﻘﻖ ﺍﻻﺳﺘﺴﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﴿ ´‬ ‫‪] ﴾ º ¹ ¸ ¶ µ‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١)[٤٥ :‬‬ ‫‪M< ٤٨٦‬ل ا‪M‬د ‪&„ A‬ع ا\;‬ ‫ﺣﺼﻮﻝ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺷﺮﻉ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٨٨/٢‬ ‪.١٨٩‬‬ ‫‪371‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﺤﺼﻞ ﻳﻘﻴ ﻨﺎ ﻛﺎﻟﺒﻴﻊ ﻟﻠﻤﻠﻚ ﻭﻟﺤﻞ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﻟﺤﻞ‬ ‫ﺍﻻﺳﺘﻤﺘﺎﻉ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﺇﺑﺎﺣﺔ ﺍﻟﺘﺼﺮﻑ‬ ‫ﻭﺇﺑﺎﺣﺔ ﺍﻻﺳﺘﻤﺘﺎﻉ‪ ،‬ﻭﻫﻤﺎ ﺣﺎﺻﻼﻥ ﻳﻘﻴ ﻨﺎ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺤﺼﻞ ﻇﻨ‪‬ﺎ ﻛﺎﻟﻘﺼﺎﺹ ﻟﻼﻧﺰﺟﺎﺭ ﻋﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﻟﺤﺪ‬ ‫ﻟﻼﻧﺰﺟﺎﺭ ﻋﻦ ﺍﻟﻔﺎﺣﺸﺔ‪ ،‬ﻭﺍﻟﻘﺬﻑ ﻭﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ‬ ‫ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺤﺪ ﺍﻟﺰﺟﺮ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺍﻟﻌﺪﻭﺍﻧﻲ ﻭﺍﻟﺮﺩﻉ ﻋﻦ ﺍﻟﻤﻌﺎﺻﻲ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻭﺍﻟﻜﻞ ﻣﻦ ﺫﻟﻚ ﺣﺎﺻﻞ ﻇﻨ‪‬ﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻧﻈﻦ ﺃﻥ ﺍﻻﻧﺰﺟﺎﺭ ﻋﻦ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﺣﺎﺻﻞ ﻣﻊ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻭﺇﻧﻔﺎﺫ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻤﻦ ﺛﻢ ﺗﺮﻯ ﻇﻬﻮﺭ ﺍﻟﻄﺎﻋﺎﺕ‬ ‫ﻭﺍﺧﺘﻔﺎﺀ ﺍﻟﻤﻌﺎﺻﻲ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﺠﻌﻞ ﺑﻌﻀﻬﻢ ﺍﻻﻧﺰﺟﺎﺭ ﻋﻦ‬ ‫ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺤﺪ ﻣﻤﺎ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻄﺮﻓﺎﻥ‪.‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺼﻮﻟﻪ ﻭﻋﺪﻣﻪ ﻋﻠﻰ ﺳﻮﺍﺀ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﺴﺘﻮﻱ ﻓﻴﻪ‬ ‫ﺣﺼﻮﻝ ﺍﻟﻤﻘﺼﻮﺩ ﻭﻋﺪﻡ ﺣﺼﻮﻟﻪ‪ ،‬ﻓﺤﺼﻮﻟﻪ ﻣﺸﻜﻮﻙ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻦ ﺗﺰﻭﺝ‬ ‫ﺍﻣﺮﺃﺓ ﻷﺟﻞ ﺣﺼﻮﻝ ﺍﻟﻨﺴﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺰﻭﻳﺞﻭﻫﻮ ﺣﺼﻮﻝ‬ ‫ﺍﻟﻨﺴﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓﻣﺸﻜﻮﻙ ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻋﺪﻡ ﺍﻟﺤﺼﻮﻝ ﻓﻴﻪ ﺃﺭﺟﺢ‪ ،‬ﻭﺫﻟﻚ ﻛﻨﻜﺎﺡ ﺍﻵﻳﺴﺔ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﺣﺼﻮﻝ ﺍﻟﻨﺴﻞ‪ ،‬ﻭﺣﺼﻮﻟﻪ ﻣﻦ ﺍﻵﻳﺴﺔ ﻣﺘﻮﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺮﺍﺟﺢ‬ ‫ﻋﺪﻡ ﺣﺼﻮﻟﻪ؛ ﻷﻥ ﻋﺪﻡ ﺣﺼﻮﻝ ﺍﻟﻨﺴﻞ ﻣﻦ ﺍﻵﻳﺴﺔ ﺃﺭﺟﺢ ﻣﻦ ﺣﺼﻮﻟﻪ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻣﺎ ﻛﺎﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻪ ﻓﺎﺋ ﺘﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻣﻘﻄﻮﻉ ﺑﻌﺪﻡ‬ ‫ﺣﺼﻮﻟﻪ ﻋﺎﺩﺓ‪ ،‬ﻛﺎﺳﺘﺒﺮﺍﺀ ﻓﺮﺝ ﺃﻣﺔ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺎﺋﻌﻬﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻘﺼﻮﺩ‬ ‫ ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺑﺮﺍﺀﺓ ﺭﺣﻢ ﺍﻷﻣﺔﻓﺎﺋﺖ ﻫﺎﻫﻨﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻘﻄﻮﻉ ﺑﺄﻥ ﺭﺣﻤﻬﺎ ﻏﻴﺮ‬ ‫ﻣﺸﻐﻮﻝ ﺑﺸﻲﺀ ﻣﻦ ﻗﺒﻞ ﺑﺎﺋﻌﻬﺎ‪ ،‬ﻭﻛﻠﺤﻮﻕ ﺍﻟﻮﻟﺪ ﺑﺮﺟﻞ ﻣﻦ ﻋﻤﺎﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﻦ‬ ‫ﺍﻟﻤﻐﺮﺏ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﻌﺪﻡ ﺗﻼﻗﻴﻬﻤﺎ ﻓﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﻬﺬﻩ ﺃﻧﻮﺍﻉ ﺣﺼﻮﻝ ﺍﻟﻤﻘﺼﻮﺩ‬ ‫ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﻜﻠﻔﻴﻦ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪372‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻌﻠﻴﻞ ﺑﻬﺬﻩ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻓﺄﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺗﻌﻠﻴﻞ ﺍﻟﺤﻜﻢ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻣﻨﻌﻪ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﺧﻼﻓﻬﻢ ﻫﺎﻫﻨﺎ ﻣﺒﻨﻲ ﻋﻠﻰ ﺧﻼﻓﻬﻢ ﻓﻲ ﺟﻮﺍﺯ ﺗﻌﻠﻴﻞ‬ ‫ﺍﻟﺤﻜﻢ ﺑﻨﻔﺲ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻷﻥ ﻧﻔﺲ ﺍﻟﺤﻜﻤﺔ ﻫﻲ ﻋﻴﻦ ﺍﻟﻤﻘﺼﻮﺩ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﺻﺤﺤﻮﺍ ﺟﻮﺍﺯ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺎﻟﺤﻜﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻇﺎﻫﺮﺓ ﻣﻨﻀﺒﻄﺔ)‪.(١‬‬ ‫‪ ٤٨٧‬أ>‪5‬م ا\; وا‪.‬‬ ‫ﻳﻨﻘﺴﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﺤﻜﻢ ﺍﻟﻤﻄﻠﻮﺏ ﺑﺎﻟﻘﻴﺎﺱ ﺇﻟﻰ ﺟﻨﺲ ﻭﺇﻟﻰ‬ ‫ﻋﻴﻦ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﺠﻨﺲ( ﻫﺎﻫﻨﺎ‪ :‬ﻣﺎ ﺷﻤﻞ ﺃﺷﻴﺎﺀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ‬ ‫ﻣﺘﺠﺎﻧﺴﺔ ﻛﻤﺎ ﻓﻲ ﺍﻟﺠﻨﺲ ﺍﻟﻤﻨﻄﻘﻲ ﺃﻡ ﻏﻴﺮ ﻣﺘﺠﺎﻧﺴﺔ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﻌﻴﻦ(‪ :‬ﻧﻮﻉ ﻣﻦ‬ ‫ﺍﻷﻧﻮﺍﻉ ﻻ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﺤﻞ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﺍﻟﺠﻨﺲ ﻓﻲ ﺍﻟﻌﻠﺔ‪ :‬ﺍﻟﻌﺠﺰ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻤﺎ ﻳﺤﺘﺎﺝ‬ ‫ﺇﻟﻴﻪ ﻭﺻﻒ ﻫﻮ ﻋﻠﺔ‪ ،‬ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﺑﺪﻻﻟﺔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻟﺤﺮﺝ ﻭﺍﻟﻀﺮﺭ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻌﻴﻦ ﻓﻲ ﺍﻟﻮﺻﻒ‪ :‬ﺍﻹﺳﻜﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺃﻓﺮﺍﺩ ﻟﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻭﺻﻒ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ ﻣﺤﺎﻝ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﺑﺎﻟﻤﺤﻞ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﻛﺎﻟﻄﻌﻢ ﻓﻲ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﺮﺑﺎ‪ ،‬ﻓﺈﻧﻪ ﻭﺻﻒ ﻻ ﺃﻓﺮﺍﺩ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ ﻣﻮﺍﺿﻊ ﻛﺜﻴﺮﺓ ‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﺠﻨﺲ ﻓﻲ ﺍﻟﺤﻜﻢ‪ :‬ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ ﺃﻭ ﺍﻹﺑﺎﺣﺔ‬ ‫ﻣﺜﻼﻓﺈﻥ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺷﺎﻣﻞ ﻟﺠﻤﻠﺔ ﺃﻧﻮﺍﻉ ﺑﺤﺴﺐ ﻣﺎ ﺗﻀﺎﻑ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻌﻴﻦ ﻓﻲ ﺍﻟﺤﻜﻢ‪ :‬ﻭﺟﻮﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻭﺟﻮﺏ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻭﺟﻮﺏ‬ ‫ﺍﻟﺠﻤﻌﺔ ﺑﻼ ﺇﻣﺎﻡ ﻭﺟﻮﺍﺯﻫﺎ ﻓﻲ ﻏﻴﺮ ﺍﻷﻣﺼﺎﺭ ﺍﻟﻤﻤﺼﺮﺓ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﺼﺒﻲ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﺃﻓﺮﺍﺩ ﺗﺤﺘﻪ ﺇﻻ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻮﺍﺿﻊ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﻳﻌﺘﺒﺮ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٠/٢‬ ‪.١٩١‬‬ ‫‪373‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺫﻟﻚ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻮﺻﻔﻴﻦ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﺫﻛﺮﻫﻤﺎﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﻤﺎ‬ ‫ﺍﻟﻮﺻﻒ ﺍﻟﺠﻨﺴﻲ ﻭﺍﻟﻮﺻﻒ ﺍﻟﻌﻴﻨﻲﻣﺆﺛﺮ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺤﻜﻢ ﺍﻟﺠﻨﺴﻲ‬ ‫ﻭﺍﻟﺤﻜﻢ ﺍﻟﻌﻴﻨﻲ‪ ،‬ﻓﻴﺆﺛﺮ ﺟﻨﺲ ﺍﻟﻮﺻﻒ ﻓﻲ ﺟﻨﺲ ﺍﻟﺤﻜﻢ ﻭﻓﻲ ﻋﻴﻦ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻭﻳﺆﺛﺮ ﻋﻴﻦ ﺍﻟﻮﺻﻒ ﻓﻲ ﻋﻴﻦ ﺍﻟﺤﻜﻢ ﻭﺟﻨﺲ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻓﻤﺜﺎﻝ ﺗﺄﺛﻴﺮ ﺟﻨﺲ ﺍﻟﻮﺻﻒ ﻓﻲ ﺟﻨﺲ ﺍﻟﺤﻜﻢ‪ :‬ﺳﻘﻮﻁ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﺼﺒﻲ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻌﺠﺰ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﻋﺪﻡ ﺍﻟﻌﻘﻞ ﻣﺆﺛﺮ ﻓﻲ ﺟﻨﺲ ﺳﻘﻮﻁ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ‬ ‫ﺍﻟﻨﻴﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺗﺄﺛﻴﺮ ﺟﻨﺲ ﺍﻟﻮﺻﻒ ﻓﻲ ﻋﻴﻦ ﺍﻟﺤﻜﻢ‪ :‬ﺗﺄﺛﻴﺮ ﺟﻨﺲ ﺍﻟﺤﺮﺝ ﻓﻲ ﺟﻤﻊ‬ ‫ﺍﻟﺼﻼﺗﻴﻦ؛ ﻷﻥ ﺍﻟﺤﺮﺝ ﺟﻨﺲ ﻳﺪﺧﻞ ﺗﺤﺘﻪ ﺍﻟﻤﺸﻘﺔ ﻓﻲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﺘﺄﺫﻱ ﻓﻲ‬ ‫ﺍﻟﺤﻀﺮ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺗﺄﺛﻴﺮ ﻋﻴﻦ ﺍﻟﻮﺻﻒ ﻓﻲ ﺟﻨﺲ ﺍﻟﺤﻜﻢ‪ :‬ﺗﺄﺛﻴﺮ ﺃﺧﻮﺓ ﺍﻷﺏ ﻭﺍﻷﻡ ﻓﻲ‬ ‫ﺟﻨﺲ ﺍﻟﺤﻖ‪ ،‬ﻛﺤﻖ ﺍﻹﺭﺙ ﻭﺣﻖ ﺍﻟﻮﻻﻳﺔ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻛﺘﺄﺛﻴﺮ ﻋﻴﻦ ﺍﻟﺼﻐﺮ ﻓﻲ‬ ‫ﺟﻨﺲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﻭﻻﻳﺔ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫‪& ٤٨٨‬ق ا‪ .‬ا‪.MI‬‬ ‫ﺗﻌﺮﻑ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺑﺄﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﻧﺺ ﻋﻠﻰ ﻋﻠﻴﺘﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺇﺟﻤﺎﻉ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫ﻓﺄﻣﺎ ﺍﻹﺟﻤﺎﻉ ﻓﻬﻮ‪ :‬ﺍﺗﻔﺎﻕ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻲ ﻋﺼﺮ ﻣﻦ ﺍﻷﻋﺼﺎﺭ ﻋﻠﻰ ﻛﻮﻥ‬ ‫ﻭﺻﻒ ﻣﻌﻴﻦ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﺍﻟﻤﻌﻴﻦ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺍﻟﺼﻐﺮ ﻓﻲ ﻭﻻﻳﺔ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﻋﻠﺔ ﻟﻬﺎ ﺑﺎﻹﺟﻤﺎﻉ‪ ،‬ﺛﻢ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻠﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﻼ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺧﻼﻑ ﻭﻻ ﻗﻴﺎﺱ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٣/٢‬ ‪.١٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪374‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﺺ ﻓﻬﻮ‪ :‬ﺃﻥ ﻳﻨﺺ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﻭﺻﻒ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺑﺄﻧﻪ ﻋﻠﺔ‬ ‫ﻟﺤﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ ﻷﻧﻪ ﺇﻣﺎ ﺻﺮﻳﺢ ﻭﻫﻮ‪ :‬ﻣﺎ ﺩﻝ ﺑﺄﺻﻞ ﻭﺿﻌﻪ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﺇﻳﻤﺎﺀ ﻭﺇﺷﺎﺭﺓ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺇﻳﻤﺎﺀ ﻭﻫﻮ‪ :‬ﻣﺎ ﻟﺰﻡ ﻣﻦ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ‪ ،‬‬ ‫ﻭﺗﻨﺒﻴﻪ ﺍﻟﻨﺺ ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺪﺍﻝ ﺑﺈﺷﺎﺭﺗﻪ)‪.(١‬‬ ‫‪& ٤٨٩‬ا'‪ h‬ا‪ .‬ا‪.\%&M‬‬ ‫ﺃﻣﺎ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺮﻳﺢ ﻓﻤﻨﻬﺎﻭﻫﻲ ﺃﻗﻮﺍﻫﺎ‪ :‬ﻣﺎ ﺻﺮﺡ ﻓﻴﻪ ﺑﺎﻟﻌﻠﻴﺔ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺑﺄﻥ ﻳﺬﻛﺮ ﺑﻠﻔﻆ ﻻ ﻳﺴﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻠﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪# " ! ﴿ :‬‬ ‫‪] ﴾ ' & % $‬ﺍﻟﻤﺎﺋﺪﺓ‪ [٣٢ :‬ﺍﻵﻳﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪l k j i h ﴿ :‬‬ ‫‪] ﴾ n m‬ﺍﻟﺤﺸﺮ‪.[٧ :‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﺣﺮﻑ ﻇﺎﻫﺮ ﻓﻲ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﻟﻜﺬﺍ ﺃﻭ‪ :‬ﺑﻜﺬﺍ ﺃﻭ‪ :‬ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺩﺧﻞ ﻓﻴﻪ ﺍﻟﻔﺎﺀ ﻓﻲ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ‪ .‬ﺇﻣﺎ ﻓﻲ ﺍﻟﻮﺻﻒ ﻣﺜﻞ ﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫ﺩﻣﺎ«)‪ .(٢‬ﻭﺇﻣﺎ ﻓﻲ‬ ‫»ﺯﻣﻠﻮﻫﻢ ﺑﻜﻠﻮﻣﻬﻢ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺤﺸﺮﻭﻥ ﻭﺃﻭﺩﺍﺟﻬﻢ ﺗﺸﺨﺐ ‬ ‫ﺍﻟﺤﻜﻢ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪4 3 2 1 0 / ﴿ :‬‬ ‫‪] ﴾ < ; : 98 7 6 5‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٣٨ :‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺩﺧﻞ ﻓﻴﻪ ﺍﻟﻔﺎﺀ ﻓﻲ ﻟﻔﻆ ﺍﻟﺮﺍﻭﻱ‪ :‬ﻣﺜﻞ‪ :‬ﺳﻬﻰ ﻓﺴﺠﺪ‪ ،‬ﻭﺯﻧﺎ ﻣﺎﻋﺰ‬ ‫ﻓﺮﺟﻢ)‪.(٣‬‬ ‫‪& ٤٩٠‬ا'‪ h‬اﻹ‪%‬ء‬ ‫ﺍﻹﻳﻤﺎﺀ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﻣﻊ ﺍﻟﺤﻜﻢ ﻭﺻﻒ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺃﻭ ﻧﻈﻴﺮﻩ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٥/٢‬ ‪.١٩٧‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٧/٢‬ ‪.١٩٨‬‬ ‫‪375‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺑﻌﻴﺪﺍ ﺑﻞ ﻳﻌﺪﻩ ﺫﻭ ﺍﻟﻔﻬﻢ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻔﻄﻨﺔ‬ ‫ﻋﻠﺔ ﻟﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻛﺎﻥ ﺫﻛﺮﻩ ﻫﻨﺎﻟﻚ ‬ ‫ﺍﻟﻮﺍﻗﺪﺓ ﻣﻦ ﺍﻟﻬﺬﻳﺎﻥ ﻭﺍﻟﻠﻐﻮ ﻓﻲ ﺍﻟﻜﻼﻡ‪.‬‬ ‫ﻣﻨﺎﺳﺒﺎ ﻟﻪ‪ ،‬ﻧﺤﻮ‪» :‬ﻻ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ‬ ‫‬‫‬ ‫ﻭﺻﻔﺎ‬ ‫ ﻓﻤﻨﻬﺎ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﻣﻊ ﺍﻟﺤﻜﻢ‬ ‫ﻭﻫﻮ ﻏﻀﺒﺎﻥ«)‪ ،(١‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﻐﻀﺐ ﻋﻠﺔ ﻣﺎﻧﻌﺔ ﻣﻦ‬ ‫ﺻﺤﺔ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻫﻲ ﻣﻨﺎﺳﺒﺔ ﻟﺬﻟﻚ؛ ﻷﻥ ﺍﻟﻐﻀﺐ ﻣﺸﻐﻞ ﻟﻠﻘﻠﺐ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﺃﻣﺮ‬ ‫ﻋﻈﻴﻢ ﻳﺤﺘﺎﺝ ﻣﻌﻪ ﺇﻟﻰ ﻓﺮﺍﻍ ﺍﻟﺒﺎﻝ‪.‬‬ ‫ﻭﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Q P O N M L K J I H G ﴿ :‬‬ ‫‪] ﴾ W V U T S R‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻓﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻠﺔ ﻓﻲ ﺻﺤﺔ ﻧﻴﺎﺑﺔ‬ ‫ﺍﻟﻮﻟﻲ ﻋﻨﻪ ﻫﻲ ﺍﻟﺴﻔﻪ ﺃﻭ ﺍﻟﻀﻌﻒ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪ .‬ﻭﺟﻌﻞ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻏﻴﺮﻩ ﻧﺤﻮ‬ ‫ﻫﺬﺍ ﻣﻦ ﺍﻟﺼﺮﻳﺢ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﺸﺎﺭﻉ ﻧﻈﻴﺮ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻛﻘﻮﻟﻪ ﮊ ﻟﻌﻤﺮ ﻭﻗﺪ ﺳﺄﻟﻪ ﻋﻦ ﻗﺒﻠﺔ‬ ‫ﺍﻟﺼﺎﺋﻢ‪ :‬ﻫﻞ ﺗﻨﻘﺾ ﺍﻟﺼﻮﻡ؟ ﻓﻘﺎﻝ ﮊ ‪» :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺗﻤﻀﻤﻀﺖ ﺑﻤﺎﺀ ﺛﻢ ﻣﺠﺠﺘﻪ‪،‬‬ ‫ﺃﻛﺎﻥ ﺫﻟﻚ ﻣﻔﺴﺪ ﺍ ﻟﻠﺼﻮﻡ؟«)‪ (٢‬ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻓﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﻣﻘﺪﻣﺎﺕ ﺍﻟﺸﻲﺀ ﻻ ﺗﻨﺰﻝ‬ ‫ﻣﻨﺰﻟﺘﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻨﺒﻪ ﺑﺎﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻛﻮﻧﻪ ﻋﻠﺔ ﻟﺬﻟﻚ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻛﻘﻮﻟﻪ ﮊ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﺮﻃﺐ ﺑﺎﻟﺘﻤﺮ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﻳﻨﻘﺺ ﺍﻟﺮﻃﺐ‬ ‫ﺇﺫﺍ ﺟﻒ؟«‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﻼ ﺇ ﺫﺍ«)‪ (٣‬ﻓﻨﺒﻪ ﮊ ﺃﻥ ﺍﻟﻨﻘﺼﺎﻥ ﻋﻠﺔ ﻣﻨﻊ‬ ‫ﺍﻟﺒﻴﻊ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ ﻣﻦ ﺃﺟﻠﻬﺎ ﻧﻬﻰ‬ ‫ﻋﻦ ﺑﻴﻊ ﺍﻟﻤﺰﺍﺑﻨﺔ‪ ،‬ﺡ‪.٤٩٩٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪376‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺤﻜﻤﻴﻦ ﺑﻮﺻﻔﻴﻦ‪ ،‬ﺇﻣﺎ ﺑﺼﻴﻐﺔ ﺻﻔﺔ ﻣﻊ ﺫﻛﺮ‬ ‫ﺍﻟﻮﺻﻔﻴﻦ ﻧﺤﻮ‪» :‬ﻟﻠﻔﺎﺭﺱ ﺳﻬﻤﺎﻥ ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ«)‪ (١‬ﺃﻭ ﻣﻊ ﺫﻛﺮ ﺃﺣﺪﻫﻤﺎ ﻧﺤﻮ‪:‬‬ ‫»ﺍﻟﻘﺎﺗﻞ ﻻ ﻳﺮﺙ«)‪ ،(٢‬ﻭﻟﻢ ﻳﺬﻛﺮ ﻏﻴﺮ ﺍﻟﻘﺎﺗﻞ‪.‬‬ ‫ﻭﺇﻣﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ~ } | ﴿ :‬ﮯ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[٢٢٢ :‬‬ ‫ﻭﺃﻣﺎ ﺑﺼﻴﻐﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¾ ½ ¼ » º ﴿ :‬‬ ‫¿ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[٢٣٧ :‬‬ ‫ﻭﺇﻣﺎ ﺑﺼﻴﻐﺔ ﺍﻟﺸﺮﻁ ﻧﺤﻮ‪» :‬ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺠﻨﺴﺎﻥ ﻓﺒﻴﻌﻮﺍ ﻛﻴﻒ ﺷﺌﺘﻢ«)‪.(٣‬‬ ‫ﻭﺇﻣﺎ ﺑﺼﻴﻐﺔ ﺍﻻﺳﺘﺪﺭﺍﻙ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¨ § ¦ ¥ ¤ £ ﴿ :‬‬ ‫© ‪] ﴾ ® ¬ « ª‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٨٩ :‬ﻓﻔﻴﻪ ﻓﺮﻕ ﺑﻴﻦ ﺣﻜﻢ ﻳﻤﻴﻦ‬ ‫ﺍﻟﻠﻐﻮ ﻭﺍﻟﻴﻤﻴﻦ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﻗﺼﺪ ﺍﻟﻘﻠﺐ ﻭﺗﺼﻤﻴﻤﻪ)‪.(٤‬‬ ‫‪ ٤٩١‬ا„"&اط ا‪.!CI‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﺷﺘﺮﺍﻁ ﺣﺼﻮﻝ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻓﻲ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺒﻪ ﻋﻠﻴﻪ ﺑﺄﺣﺪ ﻣﺮﺍﺗﺐ‬ ‫ﺍﻹﻳﻤﺎﺀ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺸﺘﺮﻁ ﺫﻟﻚ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻮﻣﺊ ﺇﻟﻴﻪ ﻻ ﻳﺼﺢ ﻋﻠﺔ ﺇﻻ‬ ‫ﺇﺫﺍ ﻇﻬﺮﺕ ﻣﻨﺎﺳﺒﺘﻪ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﺔ‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﻈﻬﺮ ﻣﻨﺎﺳﺒﺘﻪ ﻟﻠﺤﻜﻢ ﻭﻗﻴﻞ‪ :‬ﻳﺸﺘﺮﻁ ﻇﻬﻮﺭ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﻓﻬﻢ‬ ‫ﺍﻟﺘﻌﻠﻴﻞ ﻋﻨﺪ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻧﺤﻮ‪» :‬ﻻ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ ﻭﻫﻮ ﻏﻀﺒﺎﻥ«)‪ ،(٥‬ﻻ ﻓﻲ ﻣﺎ ﻋﺪﺍ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺮﺍﺗﺐ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﻏﻴﺮﻩ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺳﻬﺎﻡ ﺍﻟﻔﺮﺱ‪ ،‬ﺡ‪.٢٨٦٣ :‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺑﺎ‪.١٥٨٧ :‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ١٩٨/١‬ ‪.٢٠٢‬‬ ‫)‪ (٥‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪377‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻫﻮ ﻋﻨﺪﻱ ﺃﺻﺤﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺗﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﺃﻧﻪ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻔﻬﻢ ﻛﻮﻧﻬﺎ ﻋﻠﺔ ﻷﺟﻞ ﺍﻟﻤﻨﺎﺳﺒﺔ‪ ،‬ﻭﻟﻢ ﺗﻔﻬﻢ ﻋﻠﻴﺘﻬﺎ ﻣﻦ ﺗﻨﺒﻴﻪ ﺍﻟﻨﺺ‬ ‫ﺇﻻ ﺑﻨﻈﺮ ﻭﺗﺄﻣﻞ ﻓﻼ ﺣﻜﻢ ﻟﺬﻟﻚ ﺍﻟﺘﻨﺒﻴﻪ ﻣﻊ ﻣﺎ ﻫﻮ ﺃﻭﺿﺢ ﻣﻨﻪ ﻣﻦ ﺍﻟﻤﻨﺎﺳﺒﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻔﻬﻢ ﻋﻠﻴﺘﻬﺎ ﻣﻦ ﺗﻨﺒﻴﻪ ﺍﻟﻨﺺ ﻭﻟﻢ ﺗﻔﻬﻢ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺇﻻ ﺑﻨﻈﺮ ﻭﺗﺄﻣﻞ‪،‬‬ ‫ﻓﺎﻟﺤﻜﻢ ﻟﻠﺘﻨﺒﻴﻪ؛ ﻷﻧﻪ ﺃﻗﻮﻯ‪ .‬ﻭﻻ ﺗﺸﺘﺮﻁ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻼﺋﻖ)‪.(١‬‬ ‫‪& ٤٩٢‬ق ا‪ H‬ا‪.,!I"5‬‬ ‫ﺍﻟﺤﻜﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠ‪ ‬ﻼ ﺑﻌﻠﺔ ﻭﺭﺩﺕ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﻋﻦ ﺇﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻓﺘﻠﻚ ﺍﻟﻌﻠﺔ ﻣﻌﺘﺒﺮﺓ ﻋﻨﺪ ﻛﻤﺎﻝ ﺷﺮﻭﻃﻬﺎ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺣﺘﻰ‬ ‫ﻋﻨﺪ ﻣﻦ ﺃﻧﻜﺮ ﻛﻮﻥ ﺍﻟﻘﻴﺎﺱ ‬ ‫ﺩﻟﻴﻼ ﺷﺮﻋ ‪‬ﻴﺎ‪ ،‬ﻓﺈﻧﻬﻢ ﺇﻧﻤﺎ ﻳﻨﻜﺮﻭﻥ ﺫﻟﻚ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻠﻞ‬ ‫ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻣﺎ ﻣﻊ ﺍﻟﻌﻠﻞ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻳﺜﺒﺘﻮﻥ ﺍﻟﻘﻴﺎﺱ ﻫﻨﺎﻟﻚ‪،‬‬ ‫ﻧﺼﺎ‪.‬‬ ‫ﻗﻴﺎﺳﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﻤﻮﻧﻪ ‪‬‬ ‫ﻟﻜﻨﻬﻢ ﻻ ﻳﺴﻤﻮﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺤﻜﻢ ﺑﻬﺬﺍ ﺍﻟﻄﺮﻳﻖ ‬ ‫ﻭﺗﺴﻤﻴﺘﻬﻢ ﻟﻪ ﺑﺬﻟﻚ ﻏﻴﺮ ﻣﺴﻠﻤﺔ؛ ﻷﻥ ﺍﻟﻨﺺ ﺇﺛﺒﺎﺕ ﺍﻟﺤﻜﻢ ﻣﻦ ﻧﻔﺲ ﺍﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﺸﺮﻋﻲ ﻻ ﻣﻦ ﻧﻔﺲ ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺩ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻭﻻ‬ ‫ﻋﻦ ﺍﻹﺟﻤﺎﻉ ﺗﺼﺮﻳﺢ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺃﻧﻪ ﻋﻠﺔ ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻓﺎﻟﻤﺎﻧﻌﻮﻥ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻳﻤﻨﻌﻮﻥ ﻣﻦ ﺗﻌﺪﻳﺔ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻋﻦ ﻣﺤﻠﻪ ﺍﻟﺬﻱ ﻧﺺ‬ ‫‬ ‫ﻭﺻﻔﺎ ﻳﻌﻠﻠﻮﻧﻪ ﺑﻪ‪،‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺍﻟﻤﺠﻮﺯﻭﻥ ﻟﻠﻘﻴﺎﺱ ﻳﻠﺘﻤﺴﻮﻥ ﻟﺬﻟﻚ ﺍﻟﺤﻜﻢ‬ ‫ﺛﻢ ﻳﺠﺮﻭﻥ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﺣﻴﺜﻤﺎ ﻭﺟﺪﻭﺍ ﺫﻟﻚ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻃﺮﻕ ﺍﻟﻌﻠﻞ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ‬ ‫ﺧﻤﺴﺔ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫‪ ١‬ ﺍﻟﺴﺒﺮ‪.‬‬ ‫‪ ٢‬ ﺍﻟﻤﻨﺎﺳﺒﺔ‪.‬‬ ‫‪ ٣‬ ﺍﻟﺸﺒﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٠٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪378‬‬ ‫‪ ٤‬ ﺍﻟﺪﻭﺭﺍﻥ‪.‬‬ ‫‪ ٥‬ ﺍﻟﻄﺮﺩ‪.‬‬ ‫ﻭﺑﻌﻀﻬﺎ ﺃﻗﻮﻯ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻗﺪ ﺃﺛﺒﺘﻬﺎ ﻛﻞ ﻣﻦ ﺍﻋﺘﺮﻑ ﺑﺎﻟﻘﻴﺎﺱ‪،‬‬ ‫ﻓﻬﻲ ﺃﻗﻮﻯ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺍﻟﺴﺒﺮ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﺍﻟﺪﻭﺭﺍﻥ ﻭﺍﻟﻄﺮﺩ ﻭﺍﻟﺸﺒﻪ‬ ‫ﺃﻗﻮﻯ ﻣﻤﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺪﻭﺭﺍﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻄﺮﺩ‪ ،‬ﻓﺄﺿﻌﻒ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﻄﺮﺩ‪،‬‬ ‫ﻭﺃﻗﻮﺍﻫﺎ ﺍﻟﻤﻨﺎﺳﺒﺔ)‪.(١‬‬ ‫‪ $%&' ٤٩٣‬ا‪&!5‬‬ ‫ﺍﻟﺴﺒﺮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺳﺒﺮﺕ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﺍﺧﺘﺒﺮﺕ ﻣﺎ ﻋﻨﺪﻩ‪ .‬ﻭﻓﻲ‬ ‫ﻋﺮﻑ ﺃﻫﻞ ﺍﻷﺻﻮﻝ‪ :‬ﺣﺼﺮ ﺃﻭﺻﺎﻑ ﺍﻷﺻﻞ ﻭﺇﺑﻘﺎﺀ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺘﻌﻠﻴﻞ ﻣﻨﻬﺎ ﻭﺣﺬﻑ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻓﻲ‬ ‫ﻣﺎ ﻻ ﻳﺼﻠﺢ ﻟﺬﻟﻚ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﺴﺎﺑﺮ ﺍﺧﺘﺒﺮ ﺃﻭﺻﺎﻑ ﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ‪ ،‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻟﺘﻘﺴﻴﻤﻪ ﺑﻴﻦ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺼﺎﻟﺤﺔ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺑﻴﻦ ﻣﺎ ﻻ ﻳﺼﻠﺢ‬ ‫ﻋﺮﻓﻬﻢ ﺍﻟﺘﻘﺴﻴﻢ ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ‬ ‫ﻣﻌﺎ‪ ،‬‬ ‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻻﺳﻤﻴﻦ ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﺴﺒﺮ ﻭﺍﻟﺘﻘﺴﻴﻢ ‬ ‫‬‫ﻟﺬﻟﻚ‪.‬‬ ‫ﺃﻳﻀﺎ ﺗﻨﻘﻴﺢ ﺍﻟﻤﻨﺎﻁ‪ ،‬ﻭﻭﺟﻪ ﺗﺴﻤﻴﺘﻪ ﺑﺬﻟﻚ ﻫﻮ ﺃﻧﻪ ﻳﻬﺬﺏ ﺍﻟﻮﺻﻒ ﺍﻟﺼﺎﻟﺢ ﻟﻠﺘﻌﻠﻴﻞ؛‬ ‫‬ ‫ﻷﻥ ﺍﻟﺘﻨﻘﻴﺢ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺘﺨﻠﻴﺺ ﻟﻠﺸﻲﺀ‪ ،‬ﻭﺍﻟﻤﻨﺎﻁ‪ :‬ﻣﺎ ﻳﻌﻠﻖ ﺑﻪ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‬ ‫ﻫﺎﻫﻨﺎ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻳﻌﻠﻞ ﺑﻪ ﺍﻟﺤﻜﻢ‪ .‬ﻭﺃﻣﺎ ﺗﺨﺮﻳﺞ ﺍﻟﻤﻨﺎﻁ ﻓﻬﻮ ﺍﻟﻤﻨﺎﺳﺒﺔ‪.‬‬ ‫ﻣﺜﺎﻟﻪ ﻓﻲ ﻋﻠﺔ ﺍﻟﺮﺑﺎ ﺍﻟﻜﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﻄﻌﻢ ﺃﻭ ﺍﻻﻗﺘﻴﺎﺕ ﺃﻭ ﺍﻻﺩﺧﺎﺭ ﺇﻟﻰ ﺁﺧﺮ‬ ‫ﺃﻭﺻﺎﻑ ﺍﻟﺒﺮ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻤﺴﺘﺪﻝ‪ :‬ﻫﺬﻩ ﺃﻭﺻﺎﻑ ﺍﻟﺒﺮ ﺍﻟﺘﻲ ﺗﺼﻠﺢ ﻟﻠﻌﻠﻴﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺑﻌﺾ‪.‬‬ ‫‬ ‫ﻣﺜﻼ ﺑﺎﻃﻞ ﻟﺮﺟﻮﻋﻪ ﺇﻟﻰ ﺍﻷﺻﻞ ﺑﺎﻹﺑﻄﺎﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻻﻗﺘﻴﺎﺕ‪،‬‬ ‫ﻓﺎﻟﻜﻴﻞ‬ ‫ﻟﻈﻬﻮﺭ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻓﺮﻭ ﻋﺎ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻄﻌﻤﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺷﺎﻣﻞ ﻟﻜﻞ ﻣﻄﻌﻮﻡ ﻛﺎﻥ ﻣﻘﺘﺎ ﺗﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٠٦/٢‬‬ ‫‪379‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺑﻪ ﺃﻭ ﻏﻴﺮ ﻣﻘﺘﺎﺕ‪ ،‬ﻓﺒﻘﻲ ﺑﻌﺪ ﺳﺒﺮ ﺃﻭﺻﺎﻑ ﺍﻷﺻﻞ ﻭﺍﺧﺘﻴﺎﺭ ﺃﺭﺟﺤﻬﺎ ﺻﻔﺔ ﺍﻟﻄﻌﻢ‬ ‫ﻓﻨﻘﻮﻝ‪ :‬ﻫﻲ ﺍﻟﻌﻠﺔ ﺍﻟﺘﻲ ﺑﻨﻲ ﻋﻠﻴﻬﺎ ﺗﺤﺮﻳﻢ ﺍﻟﺮﺑﺎ ﻓﻲ ﺍﻟﺒﺮ‪ ،‬ﻓﻨﻘﻴﺲ ﻋﻠﻰ ﺍﻟﺒﺮ ﻛﻞ‬ ‫ﻣﺎ ﻭﺟﺪ ﻓﻴﻪ ﺻﻔﺔ ﺍﻟﻄﻌﻢ)‪.(١‬‬ ‫‪ A s< h %  ٤٩٤‬اﻷوف‬ ‫ﻣﺮﻛﺒﺎ ﻣﻦ ﺃﻣﺮﻳﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﺑﻘﺎﺀ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻳﺼﻠﺢ‬ ‫‬‫ﻟﻤﺎ ﻛﺎﻥ ﻃﺮﻳﻖ ﺍﻟﺴﺒﺮ‬ ‫ﻟﻠﻌﻠﻴﺔ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺣﺬﻑ ﻣﺎ ﻻ ﻳﺼﻠﺢ ﻟﺬﻟﻚﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﻭﺟﻪ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﻌﻠﻴﺔ‬ ‫ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﻭﺫﻛﺮ ﺷﺮﻭﻃﻬﺎﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺑﻴﺎﻥ ﻣﺎ ﻳﺠﺐ ﺣﺬﻓﻪ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪:‬‬ ‫ﻓﺬﻛﺮ ﻟﻠﺤﺬﻑ ﻃﺮﻳﻘﻴﻦ‪ ،‬ﻭﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ ﺛﻼﺛﺔ ﻃﺮﻕ‪:‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﻳﺴ ‪‬ﻤﻰ ﺑﺎﻟﻄﺮﺩ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻫﻮ‪ :‬ﺣﺬﻑ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻋﻠﻢ ﻣﻦ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺇﻟﻐﺎﺅﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺃﻭ ﺇﻟﻐﺎﺅﻩ ﻓﻲ ﺑﻌﻀﻬﺎ ﺩﻭﻥ ﺑﻌﺾ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﺬﻑ ﻣﺎ ﻻ ﺗﻈﻬﺮ ﻣﻨﺎﺳﺒﺘﻪ ﻟﻠﺤﻜﻢ‪ ،‬ﻓﺈﻥ ﻭﺟﻪ ﺍﻟﻤﻨﺎﺳﺒﺔ‬ ‫ﻣﻌﺘﺒﺮ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﺴﺒﺮ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺍﻟﻈﻬﻮﺭ ﺍﻟﺘﺎﻡ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ‬ ‫ﺍﻟﻤﺴ ‪‬ﻤﻰ ﻋﻨﺪﻫﻢ ﺑﺎﻹﻟﻐﺎﺀ ﻭﻫﻮ‪ :‬ﺑﻴﺎﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺤﻜﻢ‬ ‫ﺑﺎﻟﻮﺻﻒ ﺍﻟﻤﺴﺘﺒﻘﻲ ﻓﻘﻂ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺴﺘﺪﻝ ﺍﻟﻘﺎﺋﺲ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﺤﻜﻢ ﻷﺟﻞ‬ ‫ﻭﺻﻒ ﻭﻳﻠﻐﻲ ﺫﻛﺮ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪.‬‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﻭﻃﺮﻳﻖ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﺒﺮ ﻭﺍﻟﻤﻨﺎﺳﺒﺔ ﻭﻏﻴﺮﻫﻤﺎ ﺃﻧﻪ‪ :‬ﻻ ‬ ‫ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﺍﻟﻤﺸﺮﻭﻉ؛ ﻹﺟﻤﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪` ﴿ :‬‬ ‫‪] ﴾ d c b a‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[١٠٧ :‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻓﻲ ﻛﻞ ﺣﻜﻢ‬ ‫ﺷﺮﻋﻪ ﮊ ﻭﺟﻪ ﻣﺼﻠﺤﺔ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻠﺔ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٠٧/٢‬ ‪.٢٠٨‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٠٩/٢‬ ‪.٢١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪380‬‬ ‫‪ $%&' ٤٩٥‬ا‪.!CI‬‬ ‫ﻫﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻃﺮﻕ ﺍﻟﻌﻠﻞ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ‪ ،‬ﻓﺈﻥ ﺑﺪﺍ ﻭﺟﻪ ﺍﻟﻌﻠﻴﺔ ﺑﻴﻦ‬ ‫ﺍﻟﻮﺻﻒ ﻭﺍﻟﺤﻜﻢ ﻣﻦ ﻗﻮﺓ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﺔ ﺑﻬﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﺴ ‪‬ﻤﻰ‬ ‫ﺑﺎﻟﻤﻨﺎﺳﺒﺔ‪ ،‬ﻓﺎﻟﻤﻨﺎﺳﺒﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻟﺘﻼﺅﻡ ﻭﺍﻻﺗﻔﺎﻕ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﻣﺎ ﻇﻬﺮﺕ ﻋﻠﻴﺘﻪ ﺑﻘﻮﺓ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻛﺎﻹﺳﻜﺎﺭ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺴﻜﺮﺍﺕ‪،‬‬ ‫ﻣﻐﻴﺮﺍ ﻟﻠﻌﻘﻞ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺨﻄﺎﺏ ﺍﻟﺸﺮﻉ‪،‬‬ ‫‬‫ﻓﺈﻥ ﺍﻹﺳﻜﺎﺭ ﻟﻤﺎ ﻛﺎﻥ‬ ‫ﻭﻷﺟﻠﻪ ﺣﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻧﺎﺳﺐ ﺃﻥ ﻳﻤﻨﻊ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺗﻐﻴﻴﺮﻩ)‪.(١‬‬ ‫‪ ٤٩٦‬ا‪"g‬ﻼف اء  ‪4‬ن &‪ p%‬ا‪.!CI‬‬ ‫ﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺈﻳﺮﺍﺩ ﻣﺎ ﺗﻴﺴﺮ ﻣﻨﻬﺎ‬ ‫‬ ‫ﻛﺸﻔﺎ ﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ‪ :‬ﺍﻟﻤﻨﺎﺳﺒﺔ ﻭﺍﻹﺧﺎﻟﺔ‪ ،‬ﻭﺗﺴﻤﻰ ﺗﺨﺮﻳﺞ‬ ‫ﺍﻟﻤﻨﺎﻁ‪ ،‬ﻭﻫﻮ‪ :‬ﺗﻌﻴﻴﻦ ﺍﻟﻌﻠﺔ ﺑﻤﺠﺮﺩ ﺇﺑﺪﺍﺀ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻣﻦ ﺫﺍﺗﻪ ﻻ ﺑﻨﺺ ﻭﻻ ﺇﺟﻤﺎﻉ‬ ‫ﻭﻻ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻹﺳﻜﺎﺭ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻷﺟﻞ ﺣﻔﻆ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‬ ‫ﺍﻟﻌﺪﻭﺍﻧﻲ ﻓﻲ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺍﻟﻤﻮﺟﺐ ﻟﻠﻘﺼﺎﺹ ﺣﻔﻆ ﺍﻟﻨﻔﻮﺱ‬ ‫ﻛﻤﺎ ﻧﺒ‪‬ﻪ ﺍﷲ ﻋﻠﻴﻪ ﻓﻲ ﻗﻮﻟﻪ‪] ﴾ © ¨ § ¦ ¥ ¤ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[١٧٩ :‬‬ ‫ﻭﻗﺎﻝ ﺍﻹﺯﻣﻴﺮﻱ‪ :‬ﺇﻥ ﺻﻼﺡ ﺍﻟﻮﺻﻒ ﻟﻠﺤﻜﻢ ﻭﻣﻼﺋﻤﺘﻪ ﻭﻣﻨﺎﺳﺒﺘﻪ ﻛﻠﻬﺎ ﻋﺒﺎﺭﺓ‬ ‫ﻋﻦ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻭﻫﻮ ﻣﻮﺍﻓﻘﺘﻪ ﻟﻠﺤﻜﻢ ﺑﺄﻥ ﺗﺼﺢ ﺇﺿﺎﻓﺔ ﺍﻟﺤﻜﻢ ﺇﻟﻴﻪ ﻭﻻ ﻳﻜﻮﻥ‬ ‫ﻧﺎﺋﺒﺎ ﻋﻨﻪ‪ ،‬ﻛﺈﺿﺎﻓﺔ ﺛﺒﻮﺕ ﺍﻟﻔﺮﻗﺔ ﻓﻲ ﺇﺳﻼﻡ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺇﻟﻰ ﺇﺑﺎﺀ ﺍﻵﺧﺮ ﻋﻦ‬ ‫‬ ‫ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﻳﻨﺎﺳﺒﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺪﺑﻮﺳﻲ ﺍﻟﺤﻨﻔﻲ‪ :‬ﺍﻟﻤﻨﺎﺳﺐ‪ :‬ﻣﺎ ﻟﻮ ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ﺗﻠﻘﺘﻪ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢١١/٢‬‬ ‫‪381‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﻫﻮ ﺍﻟﻤﻼﺋﻢ ﻷﻓﻌﺎﻝ ﺍﻟﻌﻘﻼﺀ ﻓﻲ ﺍﻟﻌﺎﺩﺍﺕ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻵﻣﺪﻱ‪ :‬ﺇﻥ ﺍﻟﻤﻨﺎﺳﺐ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻭﺻﻒ ﻇﺎﻫﺮ ﻣﻨﻀﺒﻂ ﻳﺤﺼﻞ‬ ‫ﻋﻘﻼ ﻣﻦ ﺗﺮﺗﻴﺐ ﺍﻟﺤﻜﻢ ﻋﻠﻴﻪ ﻣﺎ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼﻮ ﺩﺍ ﻟﻠﻌﻘﻼﺀ)‪.(١‬‬ ‫‬ ‫‪ ٤٩٧‬أ>‪5‬م ا‪ $‬ا‪hCI‬‬ ‫ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﻳﻨﻘﺴﻢ ﺇﻟﻰ ﺗﻘﺴﻴﻤﺎﺕ ﺛﻼﺛﺔ‪:‬‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺷﺮﻉ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻭﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺣﺼﻮﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺸﺎﺭﻉ ﻟﻪ)‪.(٢‬‬ ‫‪ ٤٩٨‬أ>‪5‬م ا‪ $‬ا‪ &eI hCI‬إ‪ d‬ا"!ر ا‪&Q‬ع‬ ‫ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﻳﻨﻘﺴﻢ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺎﺭﻉ ﺇﻳﺎﻩ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﻣﺆﺛﺮ‪ ،‬ﻭﻣﻼﺋﻢ‪ ،‬ﻭﻏﺮﻳﺐ‪ ،‬ﻭﻣﺮﺳﻞ‪ ،‬ﻭﻭﺟﻪ ﺍﻧﺤﺼﺎﺭﻩ ﻓﻲ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻫﻮ ﺃﻥ‬ ‫ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﺇﻣﺎ ﺃﻥ ﻳﻌﺘﺒﺮ ﺍﻟﺸﺮﻉ ﻋﻴﻨﻪ ﻓﻲ ﻋﻴﻦ ﺍﻟﺤﻜﻢ ﻓﻬﻮ‪ :‬ﺍﻟﻤﺆﺛﺮ‪ ،‬ﻭﺇﻣﺎ‬ ‫ﺃﻥ ﻳﻌﺘﺒﺮﻩ ﺑﺘﺮﺗﻴﺐ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻭﻓﻘﻪ ﺑﺤﻴﺚ ﻳﻮﺟﺪ ﻫﻮ ﻭﺍﻟﺤﻜﻢ ﻓﻲ ﻣﺤﻞ ﻭﺍﺣﺪ‬ ‫ﻓﻬﻮ‪ :‬ﺍﻟﻤﻼﺋﻢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻌﺘﺒﺮﻩ ‬ ‫ﺃﺻﻼ ﺑﻞ ﺃﻟﻐﺎﻩ ﻓﻬﻮ‪ :‬ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ‬ ‫ﺍﻋﺘﺒﺎﺭﻩ ﻭﻻ ﺇﻟﻐﺎﺅﻩ ﻓﻬﻮ‪ :‬ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻭﻻ ‬ ‫ﺍﻷﺭﺑﻌﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﻤﺆﺛﺮ ﻓﻬﻮ‪ :‬ﺃﻥ ﻳﻌﺘﺒﺮ ﺍﻟﺸﺮﻉ ﻋﻴﻦ ﺍﻟﻮﺻﻒ ﻓﻲ ﻋﻴﻦ‬ ‫ﺍﻟﺤﻜﻢ ﺑﻨﺺ ﺃﻭ ﺇﻳﻤﺎﺀ ﺃﻭ ﺇﺟﻤﺎﻉ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺍﻋﺘﺒﺎﺭ ﺗﺄﺛﻴﺮ ﻋﻴﻦ ﺍﻹﺳﻜﺎﺭ ﻓﻲ ﻋﻴﻦ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢١٢/٢‬ ‪.٢١٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢١٤/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪382‬‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﮊ‪» :‬ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ«)‪ ،(١‬ﻭﻛﺎﻋﺘﺒﺎﺭ ﻋﻴﻦ ﺍﻟﺸﺮﻙ ﻓﻲ‬ ‫ﻋﻴﻦ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﺍﻹﻳﻤﺎﺀ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪~ } | ﴿ :‬‬ ‫ﮯ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪.[٥ :‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲﻭﻫﻮ ﺍﻟﻤﻼﺋﻢﻓﻬﻮ‪ :‬ﺃﻥ ﻳﻌﺘﺒﺮ ﺍﻟﺸﺮﻉ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ‬ ‫ﻓﻲ ﻣﺤﻞ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻗﺪ ﺛﺒﺖﺑﻨﺺ ﺃﻭ ﺇﺟﻤﺎﻉﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﺻﻒ‬ ‫ﺑﻌﻴﻨﻪ ﻓﻲ ﺟﻨﺲ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻟﺘﻌﻠﻴﻞ ﺑﺎﻟﺼﻐﺮ ﻓﻲ ﺣﻤﻞ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻓﺈﻥ ﻋﻴﻦ ﺍﻟﺼﻐﺮ ﻣﻌﺘﺒﺮﺓ ﻓﻲ ﺟﻨﺲ ﺍﻟﻮﻻﻳﺔ ﺑﺘﻨﺒﻴﻪ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚﻭﻫﻮ ﺍﻟﻐﺮﻳﺐﻓﻬﻮ‪ :‬ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﺇﻟﻐﺎﺅﻩ‪ ،‬ﻛﺈﻳﺠﺎﺏ‬ ‫ﺍﺑﺘﺪﺍﺀ ﻟﻤﻦ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﻨﺰﺟﺮ ﻋﻦ‬ ‫‬‫ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻟﻘﺘﻞ‬ ‫ﺫﻟﻚ ﺑﺎﻟﻌﺘﻖ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﺍﻻﺭﺗﺪﺍﻉ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﻤﺤﺠﻮﺭﺍﺕ ﻣﺸﺮﻭﻉ‪ ،‬ﻟﻜﻦ‬ ‫ﺍﻟﺸﺎﺭﻉ ﻟﻢ ﻳﻌﺘﺒﺮ ﻫﺬﺍ ﺍﻟﻤﻨﺎﺳﺐ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺤﻞ‪ ،‬ﺑﻞ ﺃﻟﻐﺎﻩ ﻭﺃﻭﺟﺐ ﺍﻟﻌﺘﻖ ﻋﻨﺪ‬ ‫ﻭﺟﻮﺩﻩ‪ ،‬ﺛﻢ ﺍﻟﺼﻴﺎﻡ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻌﺘﻖ ﻟﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﻢ ﻳﻔﺮﻕ ﻓﻴﻪ ﺑﻴﻦ ﻣﻦ ﻳﺮﺩﻋﻪ‬ ‫ﺫﻟﻚ ﻭﺑﻴﻦ ﻣﻦ ﻻ ﻳﺮﺩﻋﻪ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺘﻖ ﻻ ﻳﺠﺰﺉ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻟﻘﺘﻞ‬ ‫ﻟﻤﻦ ﻻ ﻳﺮﺩﻋﻪ ﺍﻟﻌﺘﻖ ﺍﻋﺘﺒﺎﺭ ﻟﻤﻨﺎﺳﺐ ﻗﺪ ﺃﻟﻐﺎﻩ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊﻭﻫﻮ‪ :‬ﻣﺎ ﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﻭﻻ ﻋﻠﻰ ﺇﻟﻐﺎﺋﻪ ‬ ‫ﻓﻬﻮ‪ :‬ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ‪ ،‬ﻭﺑﺎﻻﺳﺘﺼﻼﺡ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ‬ ‫ﺻﺤﺔ ﺍﻟﺘﻌﻠﻴﻞ ﺑﻪ‪ ،‬ﻓﻘﺒﻠﻪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻣﻄﻠﻘﺎ ﺭﻋﺎﻳﺔ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﺣﺘﻰ ﺟﻮﺯ‬ ‫ﺿﺮﺏ ﺍﻟﻤﺘﻬﻢ ﺑﺎﻟﺴﺮﻗﺔ ﻟﻴﻘﺮ‪ ،‬ﻭﺭﺩﻩ ﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻄﻠﻘﺎ ﻟﻌﺪﻡ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺍﻋﺘﺒﺎﺭﻩ‪ ،‬ﻭﺭﺩﻩ ﻗﻮﻡ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ؛ ﻷﻧﻪ ﻻ ﻧﻈﺮ ﻓﻴﻬﺎ ﻟﻠﻤﺼﻠﺤﺔ ﺑﺨﻼﻑ ﻏﻴﺮﻫﺎ‬ ‫ﻛﺎﻟﺒﻴﻊ ﻭﺍﻟﺤﺪ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪383‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻭﻗﺪ ﺷﺮﻁ ﺍﻟﻐﺰﺍﻟﻲ ﻓﻲ ﻗﺒﻮﻟﻬﺎ ﺷﺮﻭﻃ ﺎ ﺛﻼﺛﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺿﺮﻭﺭﻳﺔ ﻻ ﺣﺎﺟﻴﺔ‪،‬‬ ‫ﻭﻗﻄﻌﻴﺔ ﻻ ﻇﻨﻴﺔ‪ ،‬ﻭﻛﻠﻴﺔ ﻻ ﺟﺰﺋﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﺨﺼﺼﺔ ﺑﺸﺨﺺ)‪.(١‬‬ ‫‪ ٤٩٩‬ا‪!Q‬‬ ‫ﻟﻠﺸﺒﻪ ﻣﻌﻨﻴﺎﻥ‪ :‬ﺃﻋﻢ ﻭﺃﺧﺺ‪ ،‬ﺃﻣﺎ ﺍﻷﻋﻢ ﻓﻬﻮ‪ :‬ﻣﺎ ﻳﺮﺗﺒﻂ ﺍﻟﺤﻜﻢ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﻳﻤﻜﻦ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺘﻨﺎﻭﻝ ﻟﺠﻤﻴﻊ ﺍﻟﻌﻠﻞ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﻣﻌﻬﺎ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻷﺧﺺ ﻓﻬﻮ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻟﺤﻜﻢ ﺑﻪ ﺃﻭﻟﻰ ﻣﻦ ﺗﻌﻠﻴﻖ ﺑﻨﻘﻴﻀﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻫﻮ‬ ‫ﺍﻟﻤﺮﺍﺩ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻓﻲ ﺗﻌﺮﻳﻔﻪ ﺃﻗﻮﺍﻝ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﺣﺘﻰ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪:‬‬ ‫ﺻﺤﻴﺤﺎ ﻓﻴﻬﺎ‪.‬‬ ‫‬‫‬ ‫ﺗﻌﺮﻳﻔﺎ‬ ‫ﺍﻟﺸﺒﻪ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺎﺳﺐ ﻭﺍﻟﻄﺮﺩ‪ ،‬ﻭﻟﻢ ﺃﺟﺪ ﻷﺣﺪ‬ ‫ﻗﺎﻝ ﺍﻟﺴﻌﺪ‪ :‬ﻭﺗﺤﻘﻴﻖ ﻛﻮﻥ ﺍﻟﺸﺒﻪ ﻣﻦ ﺍﻟﻤﺴﺎﻟﻚ ﺃﻥ ﺍﻟﻮﺻﻒ ﻛﻤﺎ ﺃﻧﻪ ﻳﻜﻮﻥ‬ ‫ﺷﺒﻬﺎ ﻓﻴﻔﻴﺪ ﺍﻟﻈﻦ ﺑﺎﻟﻌﻠﻴﺔ‪ ،‬ﻭﻗﺪ‬ ‫‬‫ﻣﻨﺎﺳﺒﺎ ﻓﻴﻈﻦ ﺑﺬﻟﻚ ﻛﻮﻧﻪ ﻋﻠﺔ‪ ،‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ‬ ‫‬ ‫ﻳﻨﺎﺯﻉ ﻓﻲ ﺇﻓﺎﺩﺗﻪ ﺍﻟﻈﻦ ﻓﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ ﺑﺸﻲﺀ ﻣﻦ ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ‬ ‫ﻻ ﻳﺜﺒﺖ ﺑﻤﺠﺮﺩ ﺍﻟﻤﻨﺎﺳﺒﺔ‪.‬‬ ‫ﻧﻈﺮﺍ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﻓﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻌﻠﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻫﻮ ﺣﺠﺔ؛ ‬ ‫ﻟﺸﺒﻬﻪ ﺑﺎﻟﻤﻨﺎﺳﺐ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻴﺮﻓﻲ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ‪ :‬ﻫﻮ ﻣﺮﺩﻭﺩ‬ ‫ﻧﻈﺮﺍ ﻟﺸﺒﻬﻪ ﺑﺎﻟﻄﺮﺩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﻟﻴﻜﻮﻥ‬ ‫‬ ‫ﺻﺤﻴﺤﺎ ﺣﺼﻮﻝ ﺍﻟﻤﺸﺎﺑﻬﺔ ﺑﻴﻦ ﺍﻟﺸﻴﺌﻴﻦ ﻟﻌﻠﺔ ﺍﻟﺤﻜﻢ ﺃﻭ ﻣﺴﺘﻠﺰﻣﻬﺎ‪.‬‬ ‫‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ :‬ﻭﺃﻋﻼﻩﺃﻱ‪ :‬ﻭﺃﻋﻠﻰ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺤﺠﻴﺘﻪ ‬ ‫ﻗﻴﺎﺱ ﻏﻠﺒﺔ ﺍﻻﺷﺘﺒﺎﻩ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﺍﻟﺼﻔﺔ‪ ،‬ﺛﻢ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﻮﺭﻱ‪ .‬ﻭﻣﻌﻨﻰ ﻛﻼﻣﻪ‬ ‫ﺷﺒﻬﺎ ﻓﻲ ﺍﻟﺼﻮﺭﺓ‪،‬‬ ‫ﺷﺒﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻳﻜﻮﻥ ‬ ‫‬‫ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺸﺒﻪ ﻳﻜﻮﻥ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﻴﺮ ﺫﻟﻚ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢١٤/٢‬ ‪.٢١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪384‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻟﻨﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺒﻪ ﺍﻟﺰﻧﺎ ﻟﻜﻮﻧﻪ ﻣﻤﻨﻮ ﻋﺎ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻳﺸﺒﻪ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻤﻬﺮ ﻭﺍﻟﻨﺴﺐ)‪.(١‬‬ ‫‪ ٥٠٠‬اوران‬ ‫ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻃﺮﻕ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺟﻮﺩ ﻭﺻﻒ‬ ‫ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﻣﻊ ﺣﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﻋﺪﻣﻪ ﻣﻊ ﻋﺪﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﻭﺟﺪ ﺫﻟﻚ‬ ‫ﺍﻟﻮﺻﻒ ﻭﺟﺪ ﻣﻌﻪ ﺫﻟﻚ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻥ ﺯﺍﻝ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺯﺍﻝ ﻣﻌﻪ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻭﻋﺪﻣﺎ‪ ،‬ﻭﺳﻤﺎﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﺍﻟﻄﺮﺩ‬ ‫‬‫ﻓﺎﻟﻮﺻﻒ ﺩﺍﺋﺮ ﻣﻊ ﺍﻟﺤﻜﻢ‪ :‬ﻭﺟﻮ ﺩﺍ‬ ‫ﻭﺍﻟﻌﻜﺲ‪ ،،‬ﻓﺎﻟﻄﺮﺩ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻭﺟﻮﺩ ﺍﻟﻮﺻﻒ ﺣﻴﺚ ﻭﺟﺪ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﻟﻌﻜﺲ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺯﻭﺍﻝ ﺍﻟﻮﺻﻒ ﻣﻊ ﺯﻭﺍﻝ ﺍﻟﺤﻜﻢ‪ ،‬ﻣﺜﺎﻟﻪ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻣﻊ ﺍﻟﺸﺪﺓ‪،‬‬ ‫ﺧﻼ ﻻ ﺣﺮﻣﺔ‬‫ﻓﺈﻧﻪ ﻗﺒﻞ ﻭﺟﻮﺩﻫﺎ ﻳﻜﻮﻥ ﻋﺼﻴﺮﺍ ﻻ ﺣﺮﻣﺔ ﻓﻴﻪ‪ ،‬ﻭﺑﻌﺪ ﺯﻭﺍﻟﻬﺎ ﻳﻜﻮﻥ ‪‬‬ ‫‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻓﻮﺟﻮﺩ ﺍﻟﺸﺪﺓ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻋﺪﻣﻬﺎ ﻣﻊ ﻋﺪﻣﻪ‪،‬‬ ‫ﻓﻴﻪ ‬ ‫ﻓﻌﻠﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺸﺪﺓ ﻋﻠﺔ ﻟﻠﺘﺤﺮﻳﻢ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺻﺤﺔ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﺟﺪ ﻣﻊ ﺍﻟﺒﻠﻮﻍ ﻭﻳﻨﻌﺪﻡ‬ ‫ﺛﻴﺒﺎﻛﻤﺎ‬ ‫ﻋﻨﺪ ﻋﺪﻣﻪ‪ ،‬ﻓﺎﻟﺼﺒﻴﺔ ﻻ ﻳﻘﺪﺡ ﻋﺪﻡ ﺭﺿﺎﻫﺎ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻫﻮ ﺍﻟﻤﺬﻫﺐﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ ﺍﻟﺜﻴﻮﺑﺔ ﻋﻠﺔ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ‬ ‫ﺇﻓﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﻠﻴﺔ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻫﺬﺍ ﻃﺮﻳﻖ ﺷﺮﻋﻲ ﺗﺜﺒﺖ ﺑﻪ ﺍﻟﻌﻠﺔ ﻓﺘﻘﺘﻀﻲ ﺍﻟﺤﻜﻢ‬ ‫ﺣﻴﺚ ﻭﻗﻌﺖ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻷﺑﻲ ﺍﻟﺤﺴﻴﻦ ﻭﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﻜﺮﺧﻲ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ﺍﻟﺒﻬﻠﻮﻱ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ‪ :‬ﻫﻮ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺑﺮﻛﺔ ‬ ‫ﻣﻌﺘﻤﺪ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٢١/٢‬ ‪.٢٢٣‬‬ ‫‪385‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻷﺑﻲ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻌﻀﺪ‪ :‬ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ‬ ‫ﺑﻄﺮﻳﻖ ﻣﻄﻠﻘﺎ‪ ،‬ﻻ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﻻ ﻓﻲ ﺍﻟﺸﺮﻋﻴﺎﺕ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﺒﻌﺾ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﺃﻧﻪ ﻃﺮﻳﻖ ﺇﻟﻰ ﺍﻟﻌﻠﻴﺔ ﺑﻌﺪ ﻋﻠﻤﻨﺎ ﺑﻮﺭﻭﺩ‬ ‫ﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﻘﻴﺎﺱ ﻻ ﻗﺒﻞ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻃﺮﻳﻖ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻠﺔ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻳﺘﻘﺪﻣﻪ ﺇﺟﻤﺎﻉ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻟﺤﻜﻢ ﻣﻌﻠﻞ ﺃﻭ ﺩﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺗﺤﺼﻞ ﻃﺮﻳﻘﺔ ﺳﺒﺮ ﻭﻫﻮ‪ :‬ﺣﺼﺮ‬ ‫ﺍﻷﻭﺻﺎﻑ ﺍﻟﻤﺤﺘﻤﻠﺔ ﻭﺇﺑﻄﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﻮﺻﻒ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﻌﻠﻴﺔ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ‬ ‫ﻣﺴﺘﻘﻼ)‪.(١‬‬ ‫‬‫ﺍﻟﻤﺬﻫﺐ ﺇﺑﻄﺎﻝ ﻛﻮﻥ ﺍﻟﺪﻭﺭﺍﻥ ﻃﺮﻳﻘﺎ‬ ‫‪ ٥٠١‬ا‪&,‬د‬ ‫ﺍﻟﻄﺮﺩ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻭﺟﻮﺩ ﺍﻟﻮﺻﻒ ﺣﻴﺚ ﻭﺟﺪ ﺍﻟﺤﻜﻢ ﻭﻟﻮ ﻟﻢ ﻳﻨﻌﺪﻡ ﻋﻨﺪ‬ ‫ﺍﻧﻌﺪﺍﻣﻪ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﺎﺭﻕ ﺍﻟﺪﻭﺭﺍﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻭﺭﺍﻥ‪ :‬ﻭﺟﻮﺩ ﺍﻟﻮﺻﻒ ﻣﻊ ﻭﺟﻮﺩ‬ ‫ﺍﻟﺤﻜﻢ ﻭﻋﺪﻣﻪ ﻣﻊ ﻋﺪﻣﻪ‪ ،‬ﻭﺍﺷﺘﺮﻃﻮﺍ ﻓﻲ ﺍﻟﻄﺮﺩ ﻋﺪﻡ ﻣﻨﺎﺳﺒﺔ ﺍﻟﻮﺻﻒ ﻟﻠﺤﻜﻢ‪،‬‬ ‫ﻓﺈﻧﻪ ﺇﻥ ﻧﺎﺳﺒﻪ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﻄﺮﺩ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻃﻮﺍ ﻋﺪﻡ‬ ‫ﺍﻟﻤﻨﺎﺳﺒﺔ ﻓﻲ ﺍﻟﺪﻭﺭﺍﻥ‪ ،‬ﺑﻞ ﻇﺎﻫﺮ ﻛﻼﻣﻬﻢ ﺃﻥ ﺍﻟﻮﺻﻒ ﻓﻲ ﺍﻟﺪﻭﺭﺍﻥ ﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻣﻨﺎﺳﺒﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﻴﺮ ﻣﻨﺎﺳﺐ‪.‬‬ ‫‬ ‫ﻣﻨﺎﺳﺒﺎ ﻓﺈﺛﺒﺎﺕ ﺑﺎﻟﻤﻨﺎﺳﺒﺔ ﻻ ﺑﺎﻟﺪﻭﺭﺍﻥ‪.‬‬ ‫‬‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺻﻒ‬ ‫ﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻹﺛﺒﺎﺕ ﺑﺎﻟﺪﻭﺭﺍﻥ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺩﻭﺭﺍﻥ ﻣﻦ ﻏﻴﺮ ﻧﻈﺮ‬ ‫ﻓﻴﻪ ﻟﻠﻤﻨﺎﺳﺒﺔ‪ ،‬ﻭﻟﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪ :‬ﻫﻞ ﻳﻔﻴﺪ ﻋﻠﻴﺔ ﺍﻟﻮﺻﻒ ﺍﻟﻤﺪﺍﺭ ﺃﻭ ﻻ؟‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺇﻓﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻓﻘﺒﻠﻪ ﺑﻌﺾ ﻣﻦ ﻗﺒﻞ‬ ‫ﺍﻟﺪﻭﺭﺍﻥ ﻭﺭﺩﻩ ﺍﻷﻛﺜﺮ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٢٤/٢‬ ‪.٢٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪386‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﺭﻥ ﺍﻟﻮﺻﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﻋﺪﺍ ﺻﻮﺭﺓ ﺍﻟﻨﺰﺍﻉ ﺃﻓﺎﺩ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻓﻴﻔﻴﺪ‬ ‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻜﻔﻲ ﺍﻟﻤﻘﺎﺭﻧﺔ ﻓﻲ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻹﻓﺎﺩﺓ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻗﻮﻝ‬ ‫ﺍﻷﻛﺜﺮ؛ ﻷﻥ ﺍﻟﻄﺮﺩ ﺗﻌﻠﻴﻖ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻌﻠﺔ ﻓﻲ ﺍﻟﻔﺮﻉ‪ ،‬ﻭﺫﻟﻚ ﻓﺮﻉ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻓﻲ‬ ‫ﺍﻷﺻﻞ ﻓﻴﻠﺰﻡ ﺍﻟﺪﻭﺭ)‪.(١‬‬ ‫‪ ٥٠٢‬أ>‪5‬م ا‪4‬س ‪.N‬‬ ‫ﻗﺴﻢ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻘﻴﺎﺱ ﺇﻟﻰ‪ :‬ﺟﻠﻲ ﻭﺧﻔﻲ‪:‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺠﻠﻲ ﻓﻬﻮ‪ :‬ﻣﺎ ﻋﻠﻢ ﻓﻴﻪ ﻧﻔﻲ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪،‬‬ ‫ﻛﺎﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ ﻓﻲ ﺳﺮﺍﻳﺔ ﺍﻟﻌﺘﻖ؛ ﻷﻧﻪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺨﺒﺮ ﻋﻨﻪ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺃﻋﺘﻖ‬ ‫ﺷﻘﺼﺎ ﻟﻪ ﻓﻲ ﻋﺒﺪ ﻗﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺒﺎﻗﻲ«)‪ ،(٢‬ﻓﻮﺭﺩ ﺍﻟﻨﺺ ﻓﻲ ﺍﻟﻌﺒﺪ ﺩﻭﻥ ﺍﻷﻣﺔ‪،‬‬ ‫‬ ‫ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻓﺎﺭﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫ﺍﻹﻣﺎﺀ ﻭﺍﻟﺰﻭﺍﻧﻲ‪ ~ } ﴿ :‬ﮯ ¡ ‪] ﴾ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪،[٢٥ :‬‬ ‫ﻓﺄﻭﺟﺐ ﻧﺼﻒ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻹﻣﺎﺀ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻌﺒﺪ ﻟﻜﻦ ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻻ ﻓﺎﺭﻕ ﺑﻴﻦ ﺍﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ ﻓﻲ ﺗﻨﺼﻴﻒ ﺍﻟﺤﺪ‪ ،‬ﻓﻬﺬﺍ ﻗﻴﺎﺱ ﺟﻠﻲ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ)‪.(٣‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺨﻔﻲ ﻓﻬﻮ ﻧﻘﻴﺾ ﺍﻟﺠﻠﻲ ﻭﻫﻮ‪ :‬ﻣﺎ ﻟﻢ ﻳﻘﻄﻊ ﻓﻴﻪ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ‬ ‫ﺍﻟﻔﺮﻉ ﻭﺍﻷﺻﻞ‪ ،‬ﺑﻞ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺃﻣﺎﺭﺓ ﻇﻨﻴﺔ‪ .‬ﻭﻫﻮ‪ :‬ﻣﺎ ﺗﺠﺎﺫﺑﺘﻪ ﺃﺻﻮﻝ ﻣﺨﺘﻠﻔﺔ‬ ‫ﺷﺒﻬﺎ ﺑﺄﺣﺪﻫﺎ‪ ،‬ﻣﺜﺎﻟﻪ‪:‬‬ ‫‬‫ﺍﻟﺤﻜﻢ‪ ،‬ﻳﺠﻮﺯ ﺭﺩﻩ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﻟﻜﻨﻪ ﺃﻗﻮﻯ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻋﺒﺎﺩﺓ ﻓﺘﺠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺤﻨﻔﻲ‪ :‬ﻃﻬﺎﺭﺓ ﺑﺎﻟﻤﺎﺀ ﻓﻼ‬ ‫ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻛﺈﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﻘﺪ ﺗﺠﺎﺫﺑﻪ ﺃﺻﻼﻥ ﻭﻫﻤﺎ‪ :‬ﺍﻟﺼﻼﺓ ﻭﺇﺯﺍﻟﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٢٩/٢‬ ‪.٢٣٠‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﺘﻖ‪ ،‬ﺑﺎﺏ‪ :‬ﺳﻌﺎﻳﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﺡ‪.١٥٠٣ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣١/٢‬‬ ‫‪387‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﺳ ‪‬ﻤﻲ ﺧﻔ ‪‬ﻴﺎ ﻻﻓﺘﻘﺎﺭﻩ ﺇﻟﻰ ﻧﻈﺮ ﻓﻲ ﺗﺮﺟﻴﺢ ﺃﻱ ﺍﻟﺸﺒﻬﻴﻦ‪ ،‬ﻭﺗﺮﺟﻴﺢ ﺃﺣﺪ‬ ‫ﺍﻟﺸﺒﻬﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﻳﺴ ‪‬ﻤﻰ ﺑﻘﻴﺎﺱ ﻏﻠﺒﺔ ﺍﻷﺷﺒﺎﻩ)‪.(١‬‬ ‫‪ ٥٠٣‬أ>‪5‬م ا‪4‬س "!ر ذ]& ا‪ .‬وم ذ]&~‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﻓﻴﻪ ﻭﻋﺪﻡ ﺫﻛﺮﻫﺎ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ :‬ﻗﻴﺎﺱ ﻋﻠﺔ‬ ‫ﻭﻗﻴﺎﺱ ﺩﻻﻟﺔ)‪.(٢‬‬ ‫‪4> ٥٠٤‬س ا‪.‬‬ ‫ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﻓﻬﻮ‪ :‬ﻣﺎ ﺻﺮﺡ ﻓﻴﻪ ﺑﺎﻟﻌﻠﺔ ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻨﺒﻴﺬ ﻣﺴﻜﺮ‪ ،‬ﻓﻴﺤﺮﻡ‬ ‫ﻛﺎﻟﺨﻤﺮ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻣﺴﺘﻨﺒﻄﺔ ﺃﻭ ﻣﻨﺼﻮﺻﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﻫﻮ‪:‬‬ ‫ﺻﺮﺡ ﺍﻟﺸﺎﺭﻉ ﻓﻴﻪ ﺑﺎﻟﻌﻠﺔ‪ ،‬ﻛﻘﻮﻟﻪ ﮊ ﻓﻲ ﺷﻬﺪﺍﺀ ﺃﺣﺪ‪» :‬ﺯﻣﻠﻮﻫﻢ ﻓﻲ ﺛﻴﺎﺑﻬﻢ‬ ‫ﻣﺎ ‪‬‬ ‫ﺑﻜﻠﻮﻣﻬﻢ ﻭﺩﻣﺎﺋﻬﻢ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺤﺸﺮﻭﻥ ﻭﺃﻭﺩﺍﺟﻬﻢ ﺗﺸﺨﺐ ﺩﻣﺎ«)‪ ،(٣‬ﻭﺇﻧﻤﺎ ﺳﻤﻮﺍ‬ ‫ﻫﺬﺍ ﻗﻴﺎﺱ ﻋﻠﺔ ﻟﺘﺼﺮﻳﺢ ﺍﻟﺸﺎﺭﻉ ﺑﻌﻠﺘﻪ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﻭﻳﻠﺤﻖ ﺑﻬﺬﺍ‬ ‫ﻣﺎ ﺛﺒﺘﺖ ﻋﻠﺘﻪ ﺑﺘﻨﺒﻴﻪ ﺍﻟﻨﺼﻮﺹ ﺃﻭ ﺍﻹﺟﻤﺎﻉ)‪.(٤‬‬ ‫‪4> ٥٠٥‬س اﻻ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ ﻓﻬﻮ‪ :‬ﻣﺎ ﻻ ﺗﺬﻛﺮ ﻓﻴﻪ ﺍﻟﻌﻠﺔ‪ ،‬ﺑﻞ ﻭﺻﻒ ﻣﻼﺯﻡ ﻟﻬﺎ‪.‬‬ ‫ﺣﻜﻤﺎ ﻓﻲ ﺍﻟﻔﺮﻉ ﻟﻮﺟﻮﺩ ﺣﻜﻢ ﺁﺧﺮ ﻓﻴﻪ ﺗﻮﺟﺒﻬﻤﺎ ﻋﻠﺔ ﻭﺍﺣﺪﺓ‬ ‫‬‫ﻭﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ ﻳﺜﺒﺖ‬ ‫ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻛﻮﺟﻮﺏ ﻗﻄﻊ ﺃﻳﺪ ﻛﺜﻴﺮﺓ ﺇﺫﺍ ﺍﺷﺘﺮﻛﻮﺍ ﻓﻲ ﻗﻄﻊ ﻳﺪ ﻭﺍﺣﺪﺓ ﻛﻤﺎ ﻳﻘﺘﻠﻮﻥ‬ ‫ﺇﺫﺍ ﺍﺷﺘﺮﻛﻮﺍ ﻓﻲ ﻗﺘﻠﻪ‪ ،‬ﻭﺍﻟﺠﺎﻣﻊ ﻭﺟﻮﺏ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ)‪.(٥‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٣/٢‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٣/٢‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٣/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪388‬‬ ‫‪ ٥٠٦‬أاع اﻷ>‪.54‬‬ ‫ﻫﻲ ﺳﺘﺔ‪ :‬ﺃﻭﻟﻬﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ﺛﻢ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺛﻢ ﻗﻴﺎﺱ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺛﻢ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ﺛﻢ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ﺛﻢ ﻗﻴﺎﺱ ﺍﻻﺳﺘﺪﻻﻝ)‪.(١‬‬ ‫‪@ ٥٠٧‬م ا‪,O‬ب‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ﻳﻠﺤﻘﻪ ﺑﺎﻟﻤﻨﺼﻮﺹ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻫﻮ‬ ‫ﻣﺴﺘﺨﺮﺝ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪ ، 8‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪:‬‬ ‫ﻫﻮ ﻣﺴﺘﺨﺮﺝ ﻣﻦ ﻟﻔﻆ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺍﻟﻘﻴﺎﺱ ﻧﻔﺴﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺴﺘﺨﺮﺝ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬؛ ﻓﺎﻟﻄﺮﻳﻖ ﺇﻟﻴﻪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ‬ ‫ﻳﻘﻮﻝ ﺇﻧﻪ ﻣﻦ ﻟﻔﻆ ﺍﻟﺸﺎﺭﻉ ﻓﻈﺎﻫﺮ ﺍﻟﻠﻔﻆ ﻗﺪ ﺍﻧﻔﻬﻢ ﻣﻨﻪ ﻣﻌﻨﻰ ﺁﺧﺮ ﻏﻴﺮ ﻫﺬﺍ‪ ،‬ﻓﺄﻳﻦ‬ ‫ﻣﺤﻞ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺩﻧﻰ ﺇﻻ ﺑﺎﻟﺸﺮﻉ ﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﻧﻔﺎﺱ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺣﻤﻞ ﻣﻌﻠﻮﻡ ﻋﻠﻰ ﻣﻌﻠﻮﻡ ﻷﻣﺮ ﺟﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻧﻔﻲ ﺃﻭ‬ ‫ﺇﺛﺒﺎﺕ‪ ،‬ﻭﻗﺪ ﺍﺗﺠﻪ ﻟﻨﺎ ﻣﻦ ﻗﻮﻟﻪ ‪m l k j i h g ﴿ : 8‬‬ ‫‪| { z y x w v u t s r q p on‬‬ ‫} ~ ﮯ ¡ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ [٢٣ :‬ﻳﺮﻳﺪ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺄﻓﻴﻒ ﻓﺤﻤﻠﻨﺎ‬ ‫ﻋﻠﻴﻪ ﺍﻷﺫﻯ ﻭﺍﻟﺘﻌﻨﻴﻒ ﻭﺍﻟﺘﺄﻓﻴﻒ ﻣﻌﻠﻮﻡ ﻭﺍﻟﺘﻌﻨﻴﻒ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻓﻲ‬ ‫ﺍﻟﺘﺄﻓﻴﻒ ﻭﻟﻢ ﻳﺮﺩ ﻓﻲ ﺍﻟﺘﻌﻨﻴﻒ ﻓﺤﻤﻠﻨﺎ ﺍﻟﻤﺴﻜﻮﺕ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ)‪.(٢‬‬ ‫‪4> ٥٠٨‬س ا‪ .‬ا‪MI‬ص ‪@4‬‬ ‫ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻘﻮﻝ ﺍﷲ ‪ ~ } | ﴿ : 8‬ﮯ ¡‬ ‫‪³ ² ± ° ¯ ® ¬ « ª ©¨ § ¦ ¥ ¤ £ ¢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٦/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٧٦/٢‬ ‪.٧٧‬‬ ‫‪389‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫´ ‪] ﴾ ¸ ¶ μ‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٨ :‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺍﻟﺘﻌﻠﻴﻞ ﻓﻲ ﺍﻟﻤﻘﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻘﺼﺮﻩ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺑﺎﻟﻤﻘﺎﻝ ﺩﻭﻥ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺑﺎﻟﻔﻌﺎﻝ‪ ،‬ﻭﻗﻮﻟﻪ ‪j i h ﴿ : 8‬‬ ‫‪] ﴾ n m l k‬ﺍﻟﺤﺸﺮ‪ ،[٧ :‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪5 4 3 2 1 ﴿ : 8‬‬ ‫‪﴾ E D C BA @ ? > = < ; : 9 8 7 6‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ [٩١ :‬ﻓﺄﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻞ ﺃﻥ ﻛﻞ ﻓﻌﻠﺔ ﺗﺼﺪ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻬﻲ‬ ‫ﺑﻤﺜﺎﺑﺔ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﻴﺴﺮ ﻣﻦ ﺍﻟﺸﻄﺮﻧﺞ ﻭﺍﻟﻨﺮﺩ ﻓﻲ ﺍﻟﻨﻬﻲ ﻭﺍﻟﺘﺤﺮﻳﻢ)‪.(١‬‬ ‫‪4> ٥٠٩‬س ا‪dI‬‬ ‫ﻗﻴﺎﺱ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺇﺫﺍ ﻻﺡ ﻭﻇﻬﺮ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﻟﻤﻘﺎﻝ ﻧﻔﺴﻪ ﺃﻭ ﺷﺎﻫﺪ‬ ‫ﺍﻟﺤﺎﻝ‪ ،‬ﻛﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻻ ﻳﺒﻮﻟﻦ ﺃﺣﺪﻛﻢ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﺋﻢ ﺛﻢ ﻳﺘﻮﺿﺄ‬ ‫ﻣﻨﻪ«)‪ ،(٢‬ﻓﻼﺡ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻧﺠﺎﺳﺔ ﺍﻟﻤﺎﺀ ﻟﻨﺠﺎﺳﺔ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺳﺒﻴﻞ ﺍﻟﻐﺎﺋﻂ ﻭﺍﻟﺨﻤﺮ‬ ‫ﻭﺍﻟﻨﺠﺎﺳﺎﺕ ﻛﻠﻬﺎ ﻭﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﺳﺒﻴﻞ ﺍﻟﺒﻮﻝ‪ ،‬ﻓﻠﻮ ﺭﺍﻋﻴﻨﺎ ﺍﻟﺼﻮﺭﺓ ﻟﻘﻠﻨﺎ‪ :‬ﺇﻥ ﻣﻦ‬ ‫ﺑﺎﻝ ﻓﻲ ﻛﻮﺯ ﻓﺼﺒﻪ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﺋﻢ ﺃﻧﻪ ﻳﺘﻮﺿﺄ ﻣﻨﻪ ﻭﻻ ﻳﻨﺎﻟﻪ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﺎ ﻳﻘﺎﺱ ﻟﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻨﻬﻲ‬ ‫ﺃﻳﻀﺎ ﻭﻛﺬﻟﻚ ﻟﻮ ﺳﻠﻚ ﺑﻪ ﺳﺒﻴﻞ‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻓﻲ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻨﻬﻲ ﻋﻨﻪ ‬ ‫ﺍﻟﻜﻮﺯ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺤﺎﻝ)‪.(٣‬‬ ‫‪4> ٥١٠‬س ا‪ .‬ا‪.,!I"5‬‬ ‫ﻭﻫﻮ ﺃﺻﻞ ﺍﻟﻔﻘﻪ ﻭﻣﻌﻨﺎﻩ ﺍﻷﺣﻜﺎﻡ ﻭﺷﺮﻭﻃﻪ ﺛﻼﺛﺔ‪ :‬ﺍﻹﺣﺎﻟﺔ ﻭﺍﻟﻤﻨﺎﺳﺒﺔ ﻭﺍﻹﺷﻌﺎﺭ‪،‬‬ ‫ﻭﻳﺴﻠﻢ ﻣﻦ ﺍﻟﻤﺒﻄﻼﺕ‪ ،‬ﻭﻫﻲ ﺛﻼﺙ‪ :‬ﺭﺩ ﺍﻟﻤﻨﺼﻮﺹ‪ ،‬ﻭﻫﺪﻡ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﻣﺼﺎﺩﻣﺔ‬ ‫ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻊ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺟﻪ ﻣﻦ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺒﻮﻝ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﺡ‪.٢٣٨ :‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٩/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪390‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺃﺟﺮﻳﺖ ﺍﻟﻌﻠﻞ ﻋﻠﻰ ﻭﺟﻮﻫﻬﺎ ﻭﻛﺎﻧﺖ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻔﺠﻮ ﻭﺃﺧﻮﺍﺗﻬﺎ ﻭﻣﻌﺘﻤﺪ‬ ‫ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻹﺣﺎﻟﺔ ﻭﻫﻲ ﺍﻟﻈﻦ‪ ،‬ﻭﻟﻢ ﺗﺨﺘﻠﻒ ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ ﻋﻠﺔ‬ ‫ﻛﺎﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺁﻳﺔ ﺍﻟﺮﺑﺎ ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ ﻋﻠﻠﻬﺎ ﻭﻛﺜﺮﺓ ﺧﻠﻠﻬﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ‪ : ƒ‬ﺃﻥ ﺁﺧﺮ ﻣﺎ ﺃﻧﺰﻝ ﺁﻳﺔ ﺍﻟﺮﺑﺎ ﻭﻣﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻟﻢ ﻳﺒﻴﻨﻬﺎ ﻟﻨﺎ)‪.(١‬‬ ‫‪4> ٥١١‬س ا‪!Q‬‬ ‫ﻭﻣﺂﻻ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪a ` _ ^ ﴿ : 8‬‬‫ﻣﺠﺎﻻ ‬ ‫‬‫ﻫﻮ ﺃﻭﺳﻊ ﻫﺬﻩ ﺍﻷﻗﻴﺴﺔ‬ ‫‪] ﴾ n m l k j i h gf e d c b‬ﺍﻟﺒﻘﺮﺓ‪.(٢)[١٩٤ :‬‬ ‫‪4> ٥١٢‬س اﻻ‪"C‬ﻻل‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﻗﺎﻝ ﺑﻪ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻧﻜﺮﻩ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﻭﻫﻮ‬ ‫ﻣﻌﻨﻰ ﻣﺸﻌﺮ ﺑﺎﻟﺤﻜﻢ ﻣﻦ ﺣﻮﺍﺋﺞ ﻭﺇﺷﺎﺭﺍﺕ ﻣﺬﻛﻮﺭﺓ ﻋﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻓﻲ‬ ‫ﻋﻠﻤﺎ ﻋﻠﻰ ﻃﻠﺐ‬ ‫ﻋﻠﻤﺎ ﻟﻠﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﻟﻤﺒﻄﻼﺕ‪ ،‬ﻭﻧﺼﺒﻮﻩ ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻨﺼﺒﻮﻫﺎ ‬ ‫ﺭﺃﻳﺎ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﻀﺪﻩ ﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫ﺍﻟﻤﺼﺎﻟﺤﺔ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫»ﻣﺎ ﺭﺁﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺣﺴ ﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ«)‪.(٣‬‬ ‫‪ ٥١٣‬اﻻ"&ا ت ا" 'ح  ]ل ا‪4‬س‬ ‫ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ‪ ،‬ﻭﺣﺼﺮﻫﺎ ﺻﺎﺣﺐ‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ« ﻓﻲ ﺃﺣﺪ ﻋﺸﺮ ﻓﺮ ﻋﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻛﺜﺮﻫﺎ ﺍﻟﻤﺮﺟﻊ ﺑﻪ ﺇﻟﻰ ﺍﻟﻘﺪﺡ ﺑﺎﺧﺘﻼﻝ‬ ‫ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺍﻷﺻﻞ ﺃﻭ ﺍﻟﻔﺮﻉ ﺃﻭ ﺍﻟﻌﻠﺔ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٧٩/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٠/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،٨١/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٥/٢‬‬ ‫‪391‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫‪ ٥١٤‬اﻻ"&اض اﻷول‪ :‬اﻻ‪5"C‬ر‬ ‫ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻰ ﺍﻟﻤﺴﺘﺪﻝ‪ :‬ﺍﻻﺳﺘﻔﺴﺎﺭ ﻭﻫﻮ‪ :‬ﻃﻠﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺗﺒﻴﻴﻦ ﻣﻌﻨﻰ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺫﻟﻚ ﺇﻧﻤﺎ ﻳﺴﻤﻊ ﻓﻲ ﻣﻮﺿﻌﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻔﻆ‬ ‫ﻏﺮﻳﺒﺎ‪ ،‬ﻭﻻ ﻳﺴﻤﻊ ﻓﻲ ﻏﻴﺮﻫﻤﺎ؛‬ ‫‬‫‬ ‫ﻣﺠﻤﻼ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻔﻈﻪ‬ ‫ﺍﻟﻤﺴﺘﺪﻝ‬ ‫ﻷﻥ ﺍﻟﻤﻌﺘﺮﺽ ﻓﻲ ﻏﻴﺮﻫﻤﺎ ﻣﺘﻌﻨﺖ)‪.(١‬‬ ‫‪ ٥١٥‬اﻻ"&اض ا‪ :‬و~ ‪5‬د اﻻ"!ر‬ ‫ﻓﺴﺎﺩ ﺍﻻﻋﺘﺒﺎﺭ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺇﺑﺪﺍﺀ ﺍﻟﻤﻌﺘﺮﺽ ‬ ‫ﺩﻟﻴﻼ ﺷﺮﻋ ‪‬ﻴﺎ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ‬ ‫ﻣﻌﺎﺭﺿﺎ ﻟﻘﻴﺎﺱ ﺍﻟﻤﺴﺘﺪﻝ‪ :‬ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻳﻄﻌﻦ ﺍﻟﻤﺴﺘﺪﻝ ﻓﻲ ﺫﻟﻚ‬ ‫‬‫ﺃﻭ ﺇﺟﻤﺎﻉ‪،‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻌﺎﺭﺽ ﻟﻘﻴﺎﺳﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺼﺢ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻛﺨﺒﺮ ﺍﻵﺣﺎﺩ‪ ،‬ﺃﻭ ﻳﺘﺄﻭﻟﻪ‬ ‫ﺑﻤﺎ ﻳﻮﺍﻓﻖ ﻗﻴﺎﺳﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺼﺢ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻛﺂﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﺳﻨ‪‬ﺔ‬ ‫ﻣﺘﻮﺍﺗﺮﺓ ﺃﻭ ﻣﺸﻬﻮﺭﺓ)‪.(٢‬‬ ‫‪ ٥١٦‬اﻻ"&اض ا‪5 :S‬د ا ‪J‬‬ ‫ﻓﺴﺎﺩ ﺍﻟﻮﺿﻊ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻣﺠﻲﺀ ﻋﻠﺔ ﺫﻟﻚ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺃﺑﺪﺍﻩ‬ ‫ﺍﻟﻤﺴﺘﺪﻝ ﻓﻲ ﺣﻜﻢ ﻣﻀﺎﺩ ﻟﻠﺤﻜﻢ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﻤﺴﺘﺪﻝ‪ ،‬ﻭﺣﺎﺻﻠﻪ ﺃﻥ‬ ‫ﻳﺒﻴﻦ ﺍﻟﻤﻌﺘﺮﺽ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻃﻞ ﻟﻜﻮﻧﻪ ﻋﻠﻰ ﻏﻴﺮ ﻫﻴﺌﺔ ﺍﻟﻘﻴﺎﺱ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪.(٣‬‬ ‫‪ ٥١٧‬اﻻ"&اض ا&ا ‪ ;< JI :J‬اﻷ‪H‬‬ ‫ﻣﻨﻊ ﺣﻜﻢ ﺍﻷﺻﻞ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺍﻟﺘﻌﺮﺽ ﻹﺑﻄﺎﻝ ﺣﻜﻢ ﺃﺻﻞ ﻗﻴﺎﺱ ﺍﻟﻤﺴﺘﺪﻝ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٣٧/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٣٨/٢‬ ‪.٣٣٩‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪392‬‬ ‫ﻣﻨﻌﺎ ﺑﻌﺪ‬ ‫ﺭﺃﺳﺎ‪ .‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ؛ ﻷﻥ ﻫﺬﺍ ﺍﻹﺑﻄﺎﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻓﻴﺒﻄﻞ ﺑﺬﻟﻚ ﻗﻴﺎﺳﻪ ‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺪﻭﻥ ﺍﻟﺘﻘﺴﻴﻢ)‪.(١‬‬ ‫‪ ٥١٨‬اﻻ"&اض ا‪ TO‬وا‪5‬دس و~‪ JI :‬و‪N‬د ا‪  .‬اﻷ‪H‬‬ ‫و‪ 45'  . @] JI‬و‪N‬د~‬ ‫)‪(٢‬‬ ‫‪ ٥١٩‬اﻻ"&اض ا‪ J 5‬وا‪ A‬وا"‪ JC‬وا„&‪ ،‬و~‪ JI :‬ا"‪ &4zm‬‬ ‫ا‪ ،$‬و‪ JI‬ا"‪  &4zm‬اﻷ‪ ،H‬و‪ JI‬ا"‪  &4zm‬ا\;‪ ،‬و‪ JI‬ا"‪&4zm‬‬ ‫ ا&ع‬ ‫)‪(٣‬‬ ‫‪ ٥٢٠‬اﻻ"&اض ا\دي ‪Q‬& وا ‪Q‬&‪ ،‬و~‪ :‬ادء ‪g‬ء ا‪.‬‬ ‫وادء م ا‪@!7‬‬ ‫)‪(٤‬‬ ‫‪ ٥٢١‬اﻻ"&اض ا‪ &Q S‬و~ ا‪tI‬‬ ‫ﻭﺍﻟﻨﻘﺾ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺨﻠﻒ ﺍﻟﺤﻜﻢ ﻣﻦ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ ﻓﻴﻬﺎ)‪.(٥‬‬ ‫‪ ٥٢٢‬اﻻ"&اض ا&ا ‪ &Q J‬و~ ا;‪&5‬‬ ‫ﻭﺍﻟﻜﺴﺮ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻭﺟﻮﺩ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻣﻊ ﺗﺨﻠﻒ ﺍﻟﻌﻠﺔ‬ ‫ﻭﺍﻟﺤﻜﻢ ﻋﻨﻬﺎ)‪.(٦‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤٣/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٤٥/٢‬ ‪.٢٤٦‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤٧/٢‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤٩/٢‬‬ ‫)‪ (٦‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٤٩/٢‬‬ ‫‪393‬‬‫ﺍﺳﺘﺪﻻﻝ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫‪ ٥٢٣‬اﻻ"&اض ا‪ t $O' :&Q TO‬أ‪ N‬اء ا‪.‬‬ ‫ﻣﺮﻛﺒﺎ ﻣﻦ ﺷﻴﺌﻴﻦ ﺃﻭ ﺃﺷﻴﺎﺀ ﻭﻗﺪ ﺗﺨﻠﻒ ﺑﻌﺾ‬ ‫‬‫‬ ‫ﻭﺻﻔﺎ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﺔ ﺍﻟﻤﺴﺘﺪﻝ‬ ‫ﻗﺎﺩﺣﺎ ﻓﻲ ﺻﺤﺔ‬ ‫‬‫ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﺗﺨﻠﻒ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﻓﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻳﻜﻮﻥ‬ ‫ﺗﻠﻚ ﺍﻟﻌﻠﺔ)‪.(١‬‬ ‫‪ ٥٢٤‬اﻻ"&اض ا‪5‬دس ‪Q‬&‪ :‬اح  ‪ T‬ا‪\M‬‪†4N&" .‬‬ ‫ا‪5‬ة ‪ @4‬أو ‪5‬وا'@ @‬ ‫)‪(٢‬‬ ‫‪ ٥٢٥‬اﻻ"&اض ا‪ :&Q J 5‬اح  إ‪7‬ء ا\; إ‪ d‬ا‪M‬د‬ ‫ﺃﻥ ﻳﻘﺪﺡ ﺍﻟﻤﻌﺘﺮﺽ ﻓﻲ ﺇﻓﻀﺎﺀ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﻤﺴﺘﺪﻝ ﺇﻟﻰ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﻘﺼﻮﺩﺓ ﺷﺮ ﻋﺎ)‪.(٣‬‬ ‫‪ ٥٢٦‬اﻻ"&اض ا‪ &Q A‬وا"‪ &Q JC‬وا;‪z :A%&Q H‬ﻼ‪.z‬‬ ‫أاع ‪ A‬اﻻ"&ا ت‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻌﺎﺭﺽ ﻋﻠﺔ ﺍﻟﻤﺴﺘﺪﻝ ﺑﻌﻠﺔ ﺃﺧﺮﻯ ﺃﻛﺜﺮ ﻓﺮﻭ ﻋﺎ ﻣﻦ ﻋﻠﺔ‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺎﻟﺘﻌﺪﻳﺔ‪.‬‬ ‫ﺍﻟﻤﺴﺘﺪﻝ‪ ،‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻌﺎﺭﺽ ﺍﻟﻤﻌﺘﺮﺽ ﻋﻠﺔ ﺍﻟﻤﺴﺘﺪﻝ ﺑﻌﻠﺔ ﺗﻘﺘﻀﻲ ﻓﻲ ﺍﻟﻔﺮﻉ‬ ‫ﻋﻜﺲ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﻤﺴﺘﺪﻝ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻤﻨﻊ ﺍﻟﻤﻌﺘﺮﺽ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻟﻔﺮﻉ)‪.(٤‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٥١/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٥٢/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٥٤/٢‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٥٤/٢‬ ‪.٢٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪394‬‬ ‫‪ ٥٢٧‬اﻻ"&اض ا\دي وا‪ A%&Q‬وا وا‪ ،A%&Q‬وا‪ S‬وا‪A%&Q‬‬ ‫‬ ‫‪& 4N‬ق‬‫و~ ا!& ‪@I‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺇﺑﺪﺍﺀ ﻣﺨﺎﻟﻔﺔ ﺑﻴﻦ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺛﻼﺛﺔ‬ ‫ﺃﻗﺴﺎﻡ ﻷﻧﻪ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﻀﺎﺑﻂ‪،‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻓﻲ ﺟﻨﺲ ﺍﻟﻤﺼﻠﺤﺔ)‪.(١‬‬ ‫‪ ٥٢٨‬اﻻ"&اض ا&ا ‪ J‬وا‪ A%&Q‬و~ ا‪h‬‬ ‫ﺍﻟﻘﻠﺐ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺩﻋﻮﻯ ﺍﻟﻤﻌﺘﺮﺽ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻤﺴﺘﺪﻝ ‬ ‫ﺩﻟﻴﻼ‬ ‫ﻟﻤﺪﻋﺎﻩ ﺇﻧﻤﺎ ﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪ ،‬ﻓﻴﻘﻠﺐ ﺣﺠﺘﻪ ﻋﻠﻴﻪ ﻻ ﻟﻪ)‪.(٢‬‬ ‫‪ ٥٢٩‬اﻻ"&اض ا‪ TO‬وا‪ A%&Q‬و~ ال ‪hN‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻮﺟﺐ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺴﻠﻴﻢ ﻣﺪﻟﻮﻝ ﺍﻟﺪﻟﻴﻞ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﻨﺰﺍﻉ‪ ،‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ‬ ‫ﺇﺭﺧﺎﺀ ﺍﻟﻌﻨﺎﻥ‪ ،‬ﻭﺷﺎﻫﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪_ ^ ] \ [ Z ﴿ :‬‬ ‫` ‪﴾ k j i h g f e d cb a‬‬ ‫]ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪ ،[٨ :‬ﻓﺈﻥ ﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺴﻠﻢ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻟﻜﻦ ﺍﻷﻋﺰ ﻋﻨﺪ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺍﻷﺫﻝ ﻋﻨﺪﻫﻢ ﻫﻮ ﺫﻟﻚ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﺍﻷﻋﺰ ﻋﻨﺪ‬ ‫ﺍﻟﻤﻨﺎﻓﻖ ﻫﻮ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﺪﻟﻮﻝ ﻛﻼﻣﻪ ﻣﺴﻠﻢ ﻭﺍﻟﺨﻼﻑ ﺑﻴﻨﻬﻢ ﺑﺎﻕ )‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٥٨/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٥٩/٢‬ ‪.٢٦٠‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٦١/٢‬ ‪.٢٦٢‬‬ ‫‪395‬‬ ‫ا‪ 5‬ا‪TO‬‬ ‫!<‪ S‬اﻻ‪"C‬ﻻل‬ ‫‪ .4< ٥٣٠‬اﻻ‪"C‬ﻻل‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻌﺮﻑ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺳﺘﺪﻝ ﻓﻼﻥ ﻋﻠﻰ ﻛﺬﺍ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻡ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ .‬ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ :‬ﺍﺳﻢ ﻟﻨﻮﻉ ﺧﺎﺹ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺎ ﻟﻴﺲ ﺑﻨﺺ‪ ،‬ﻭﻻ ﺇﺟﻤﺎﻉ‪ ،‬ﻭﻻ ﻗﻴﺎﺱ‪.‬‬ ‫ﻟﻤﺎ ﻛﺎﻥ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﻇﺎﻫﺮ ﺗﻠﻚ ﺍﻷﺩﻟﺔ‪ ،‬ﺑﻤﻌﻨﻰ‬ ‫ﺃﻧﻪ ﻟﻢ ﻳﻮﺟﺪ ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺣﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﺍﺳﺘﺪﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ‬ ‫ﺛﺒﻮﺕ ﺃﺣﻜﺎﻣﻬﺎ ﺑﺄﻣﻮﺭ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﺍﺳﺘﺼﺤﺎﺏ ﺣﺎﻝ ﺍﻷﺻﻞ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺍﻻﺳﺘﻘﺮﺍﺀ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﻌﺮﻳﻒ ﺣﻘﻴﻘﺘﻪ‪ :‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﻣﺎ ﻟﻴﺲ ﺑﻨﺺ ﻭﻻ‬ ‫ﺇﺟﻤﺎﻉ ﻭﻻ ﻗﻴﺎﺱ‪.‬‬ ‫ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺜﺒﻮﺕ ﺍﻻﺳﺘﺪﻻﻝ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺃﺷﻴﺎﺀ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻬﺎ ﻣﻦ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻴﺴﺖ ﻣﻨﻪ‪ .‬ﻭﻫﻲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ‬ ‫ﺑﻮﺟﻮﺩ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﺑﻮﺟﻮﺩ ﺍﻟﻤﺎﻧﻊ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻓﻘﺪ ﺍﻟﺸﺮﻁ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪396‬‬ ‫ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﺳﺘﺼﺤﺎﺏ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﺘﻼﺯﻡ ﺑﻴﻦ ﺍﻟﺤﻜﻤﻴﻦ ﻣﻦ ﻏﻴﺮ ﺗﻌﻴﻴﻦ ﺍﻟﻌﻠﺔ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﻤﻴﻨﺎﻩ ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ‪.‬‬ ‫ ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺯﺍﺩ ﺍﻟﺒﺪﺭ ‪ : 5‬ﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭﻧﺴﺒﻪ‬ ‫ﻟﻠﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ ﻭﻧﺴﺒﻪ ﻟﻠﻤﺎﻟﻜﻴﺔ)‪.(١‬‬ ‫‪4> ٥٣١‬س ا;‪T‬‬ ‫ﻫﻮ‪ :‬ﺇﺛﺒﺎﺕ ﻧﻘﻴﺾ ﺣﻜﻢ ﺷﻲﺀ ﻟﻀﺪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻟﺘﻌﺎﻛﺲ ﻭﺻﻔﻴﻬﻤﺎ‪.‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﺣﺪﻳﺚ ﻣﺴﻠﻢ‪ :‬ﺃﻳﺄﺗﻲ ﺃﺣﺪﻧﺎ ﺷﻬﻮﺗﻪ ﻭﻟﻪ ﻓﻴﻬﺎ ﺃﺟﺮ؟ ﻗﺎﻝ‪» :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ‬ ‫ﻭﺿﻌﻬﺎ ﻓﻲ ﺣﺮﺍﻡ‪ ،‬ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻭﺯﺭ«)‪ .(٢‬ﻓﻘﺪ ﻧﺒﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺬﻛﻮﺭ ﻋﻠﻰ ﺃﻥ ﺣﻜﻢ‬ ‫ﻭﺿﻊ ﺍﻟﺸﻬﻮﺓ ﻓﻲ ﺍﻟﺤﻼﻝ ﻣﻀﺎﺩ ﻟﺤﻜﻢ ﻭﺿﻌﻬﺎ ﻓﻲ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻓﻮﺿﻌﻬﺎ ﻓﻲ ﺍﻟﺤﺮﺍﻡ‬ ‫ﻣﻮﺟﺐ ﻟﻠﻮﺯﺭ‪ ،‬ﻭﻭﺿﻌﻬﺎ ﻓﻲ ﺍﻟﺤﻼﻝ ﻣﻮﺟﺐ ﻟﻸﺟﺮ‪.‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ :‬ﻗﻴﺎﺱ ﺍﻟﻌﻜﺲ‪ .‬ﻭﻗﺪ ﺟﻌﻠﻪ ﺻﺎﺣﺐ‬ ‫‬ ‫»ﺍﻟﻤﻨﻬﺎﺝ« ﻧﻮ ﻋﺎ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻻ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻓﻘﺴﻢ ﺍﻟﻘﻴﺎﺱ ﺇﻟﻰ‪:‬‬ ‫ ﻗﻴﺎﺱ ﻃﺮﺩ‪ ،‬ﻭﻗﻴﺎﺱ ﻋﻜﺲ‪ ،‬ﻭﻋﺮﻓﻪ ﺑﺘﻌﺮﻳﻒ ﺟﺎﻣﻊ ﻟﻠﻨﻮﻋﻴﻦ‪.‬‬ ‫ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﺪﻻﻝ‪،‬‬ ‫ﻛﻤﺎ ﻫﻮ ﺻﻨﻴﻊ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ)‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٦٦/٢‬‬ ‫)‪ (٢‬ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﺫﺭ‪ ،‬ﺡ‪.٢٠٩٦١ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٥/٢‬ ‪.٢٧٦‬‬ ‫‪397‬‬ ‫اﻻ‪"C‬&اء‬ ‫‪ $%&' ٥٣٢‬اﻻ‪&"C‬اء‬ ‫ﺍﻻﺳﺘﻘﺮﺍﺀ ﻟﻐﺔ‪ :‬ﺗﺘﺒﻊ ﺍﻟﺠﺰﺋﻴﺎﺕ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﻧﺘﻴﺠﺔ ﻛﻠﻴﺔ‪.‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺘﺒﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺠﻨﺲ ﻓﻲ ﺣﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﺈﺫﺍ‬ ‫‬ ‫ﻭﺟﺪﻧﺎ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﺠﻨﺲ‪ ،‬ﻗﻄﻌﻨﺎ ﺑﺄﻥ ﺣﻜﻢ ﺫﻟﻚ‬ ‫ﺍﻟﺠﻨﺲ ﻛﺬﺍ)‪.(١‬‬ ‫ﻣﺘﺤﺮﻛﺎ‪ ،‬ﻓﻨﻌﻠﻢ ﻣﻦ‬ ‫‬‫ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﻧﺴﺘﺘﺒﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻓﻨﺠﺪ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ‬ ‫ﺫﻟﻚ ﺍﻟﺘﺘﺒﻊ ﺃﻥ ﺍﻟﺤﻴﻮﺍﻥ ﻣﺘﺤﺮﻙ‪ .‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺗﺘﺒﻌﻨﺎ ﺃﻓﺮﺍﺩ ﺍﻟﺠﻤﺎﺩ‪ ،‬ﻓﺮﺃﻳﻨﺎ ﻛﻞ ﻓﺮﺩ‬ ‫ﻣﻨﻬﺎ ﺳﺎﻛ ﻨﺎ‪ ،‬ﺣﻜﻤﻨﺎ ﺑﺄﻥ ﺍﻟﺠﻤﺎﺩ ﺳﺎﻛﻦ‪ ...‬ﻭﻫﻜﺬﺍ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﺘﺒﻊ ﺍﻟﻤﺨﺼﻮﺹ ﻫﻮ ﻣﻌﻨﻰ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﻴﻦ)‪.(٢‬‬ ‫‪ ٥٣٣‬أاع اﻻ‪&"C‬اء‬ ‫ﺍﻻﺳﺘﻘﺮﺍﺀ ﻧﻮﻋﺎﻥ‪ :‬ﻛﺎﻣﻞ ﻭﻧﺎﻗﺺ‪.‬‬ ‫ ﻓﺄﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﻜﺎﻣﻞ‪ :‬ﻓﻬﻮ ﺃﻥ ﻳﺘﺘﺒﻊ ﺍﻟﻤﺴﺘﺪﻝ ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﺠﻨﺲ‪،‬‬ ‫ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﺇﻻ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻃﻠﺐ ﻣﻌﺮﻓﺔ ﺣﻜﻤﻬﺎ‪ ،‬ﻓﻴﺤﻜﻢ ﺑﺄﻥ‬ ‫ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺣﻜﻢ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍﻟﺠﻨﺲ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٥٣/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٧٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪398‬‬ ‫ ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﻨﺎﻗﺺ‪ :‬ﻓﻬﻮ ﺃﻥ ﻳﺴﺘﺘﺒﻊ ﺍﻟﻤﺴﺘﺪﻝ ﻏﺎﻟﺐ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻭﺟﺪﻫﺎ ﻣﺘﻔﻘﺔ ﻓﻲ ﺣﻜﻢ ﺃﺟﺮﻯ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﺇﺫ ﻓﻲ ﺍﻟﻈﻦ ﺃﻥ‬ ‫ﺃﻗﻞ ﺍﻷﻓﺮﺍﺩ ﺣﻜﻤﻪ ﺣﻜﻢ ﺃﻏﻠﺒﻬﺎ)‪.(١‬‬ ‫‪ ;< ٥٣٤‬اﻻ‪&"C‬اء‬ ‫ﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺩﻟﻴﻞ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺴﺘﻨﺒﻂ ﺑﻬﺎ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻭﻗﺪ ﺑﻨﻰ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺣﻜﻤﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﺣﺘﺞ ﺍﻟﺒﺴﻴﻮﻱ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﻋﻠﻰ ﺗﺮﻙ ﻗﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ﻣﻊ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻲ‬ ‫ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﺴﻮﺭﺓ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﺘﻴﻦ ﻓﻲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪:‬‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻳﻘﺮﺃ ﻣﻊ ﻓﺎﺗﺤﺔ ﺍﻟﻜﺘﺎﺏ ﺳﻮﺭﺓ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺑﻪ ﻧﺄﺧﺬ‪ ،‬ﻭﺍﺗﻔﻖ ﺍﻟﺠﻤﻴﻊ ﺃﻥ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‬ ‫‬‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻻ ﺟﻬﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺤﺠﺔ ﻟﻤﻦ ﻟﻢ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺇﻻ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﺎ‬ ‫ﺟﻬﺮﺍ ﺑﻤﻦ‬ ‫ﻭﺟﺪﻧﺎ ﻛﻞ ﺻﻼﺓ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺳﻮﺭﺓ ﻣﻊ ﺍﻟﺤﻤﺪ‪ ،‬ﻓﻴﻘﺮﺃ ﻓﻲ ﺍﻟﺼﻼﺓ ‬ ‫ﺳﺮﺍ ﻓﻲ‬ ‫‪‬‬‫ﺧﻠﻔﻪ‪ ،‬ﻭﻛﻞ ﺻﻼﺓ ﻻ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﺤﻤﺪ ﺳﻮﺭﺓ ﻗﺮﺃ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻻﺗﻔﺎﻕ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻟﻤﺆﺧﺮﺗﻴﻦ ﻓﻲ ﺻﻼﺓ‬ ‫ﺍﻟﻌﺘﻤﺔ ﻻ ﻳﺠﻬﺮ ﻓﻴﻬﺎ ﻭﻳﺠﻬﺮ ﻓﻲ ﺍﻷﻭﻟﺘﻴﻦ‪ ،‬‬ ‫ﺃﻭﻻ ﺗﺮﻯ ﺃﻥ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻳﻘﺮﺃ‬ ‫ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ ﻳﺠﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻛﺬﻟﻚ ﺻﻼﺓ ﺍﻷﻋﻴﺎﺩ‪ .‬ﻭﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺠﻬﺮ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻠﻴﺲ ﺇﻻ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ »ﺃﻧﻪ ﻟﻢ‬ ‫ﻳﻜﻦ ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻵﺧﺮﺗﻴﻦ ﻣﻦ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺇﻻ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ«)‪،(٢‬‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﺗﻔﻖ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﻣﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧٨/٢‬ ‪.٢٧٩‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻗﺘﺎﺩﺓ‪ ،‬ﺡ‪.٢٢١٢٠ :‬‬ ‫‪399‬‬‫ﺍﻻﺳﺘﻘﺮﺍﺀ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﻳﺮﺩ ‬ ‫ﻛﺜﻴﺮﺍ ﻓﻲ ﻛﺘﺐ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻋﻨﺪ ﺍﻟﺘﻤﺜﻴﻞ ﻟﻼﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺎﻗﺺ‬ ‫ﻭﻳﺘﻤﺜﻞ ﺫﻟﻚ ﻓﻲ ﺗﺤﺪﻳﺪ ﺃﻗﻞ ﻣﺪﺓ ﺍﻟﺤﻴﺾ ﻭﺃﻛﺜﺮﻩ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻳﺤﺘﺠﻮﻥ‬ ‫ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ﻟﺤﻤﻨﺔ ﺑﻨﺖ ﺟﺤﺶ »ﺍﺻﻨﻌﻲ ﻓﻲ ﻛﻞ ﺫﻟﻚ ﻛﻤﺎ ﺗﺼﻨﻊ ﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ‬ ‫ﻃﻬﺮﻥ«)‪ (١‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﺤﻴﺾ‬ ‫ﺃﻗﻠﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻬﻦ‪ ،‬ﻭﺃﻛﺜﺮﻩ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻬﻦ؛ ﻷﻥ ﺍﻟﺤﻴﺾ ﻣﺄﺧﻮﺫ ﻣﻦ‬ ‫ﻏﺎﻟﺐ ﻋﺪﺓ ﺍﻟﻨﺴﺎﺀ ﻭﻏﺎﻟﺐ ﺃﺣﻮﺍﻟﻬﻦ ﺧﻤﺲ ﻭﺳﺖ ﻭﺳﺒﻊ ﻭﺛﻤﺎﻥ ﻭﺗﺴﻊ ﻭﻋﺸﺮ‬ ‫ﺃﻛﺜﺮﻩ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻣﻦ ﻗﻮﻟﻬﻢ‪.‬‬ ‫ﻭﺩﻻﻟﺔ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺎﻗﺺ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻇﻨﻴﺔ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﻟﻬﺬﺍ‬ ‫ﺍﺧﺘﻠﻔﺖ ﺁﺭﺍﺅﻫﻢ ﻓﻲ ﺿﺒﻂ ﺃﻗﻞ ﻣﺪﺓ ﺍﻟﺤﻴﺾ ﻭﺃﻛﺜﺮﻩ ﺇﻟﻰ ﺃﻗﻮﺍﻝ ﻣﺘﻌﺪﺩﺓ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺃﻧﻬﺎ ﺗﺠﻤﻊ ﺑﻴﻦ‬ ‫ﺍﻟﺼﻼﺗﻴﻦ ﺑﻐﺴﻞ ﻭﺍﺣﺪ‪ ،‬ﺡ‪.١٢٨ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٥٣/١‬ ‪.٢٥٥‬‬ ‫‪400‬‬ ‫ا‪ †M‬ا&‪.C‬‬ ‫‪ $%&' ٥٣٥‬ا‪ †M‬ا&‪.C‬‬ ‫ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺻﻒ ﻣﻨﺎﺳﺐ ﺗﺮﺗﺒﺖ ﻋﻠﻴﻪ ﻣﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ‪،‬‬ ‫ﻭﺍﻧﺪﻓﻌﺖ ﺑﻪ ﻋﻨﻬﻢ ﻣﻔﺴﺪﺓ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﺎﺭﻉ ﻟﻢ ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﻣﺮﺳﻼ؛‬ ‫ﺑﺠﻨﺴﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﺇﻟﻐﺎﺀ ﻟﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﺳ ‪‬ﻤﻲ‬ ‫ﻷﻥ ﺍﻟﻤﺮﺳﻞ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﻗﺪ ﺃﻃﻠﻖ ﻋﻦ‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻹﻫﺪﺍﺭ)‪.(١‬‬ ‫ﻳﺄﺧﺬ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ ﻭﻳﻨﺴﺐ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﺇﻟﻰ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‬ ‫ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻟﺬﺍ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻛﺮﻩ ﺍﻟﻤﻨﺎﺳﺐ ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻭﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺫﻛﺮ ﻣﺬﺍﻫﺒﻬﻢ ﻓﻲ ﺍﻷﺧﺬ ﺑﻪ ﻭﺍﻟﺮﺩ ﻳﻘﻮﻝ‪:‬‬ ‫ﻭﺇﻧﻚ ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻣﺬﻫﺐ ﺍﻷﺻﺤﺎﺏﺭﺣﻤﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰﻭﺟﺪﺗﻬﻢ‬ ‫ﻳﻘﺒﻠﻮﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻤﻨﺎﺳﺐ ﻭﻳﻌﻠﻠﻮﻥ ﺑﻪ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺳﺮﺩ ﻟﺬﻟﻚ ﻋﺪﺓ‬ ‫ﻓﺮﻭﻉ ﻓﻘﻬﻴﺔ ﺑﻨﺎﻫﺎ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻋﺘﻤﺪﺕ‬ ‫‬ ‫ﻭﺗﻔﺼﻴﻼ ﻓﻴﻨﺒﻐﻲ ﺇﻟﺤﺎﻕ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺍﻋﺘﺒﺎﺭﻩ ﺑﻤﺎ ﻋﻠﻢ ﺍﻋﺘﺒﺎﺭﻩ‬ ‫ﺍﻟﻤﺼﺎﻟﺢ ﺟﻤﻠﺔ‬ ‫ﻭﺟﻮﺑﺎ ﻭﻻ‬ ‫‬‫‬ ‫ﺗﻔﻀﻼ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻻ‬ ‫ﻟﻌﻠﻤﻨﺎ ﺑﻤﺮﺍﻋﺎﺓ ﺍﻷﺻﻠﺤﻴﺔ ﻣﻨﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺇﻳﺠﺎﺑﺎ‪.‬‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٨٠/٢‬‬ ‫‪401‬‬‫ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ‬ ‫ﻭﺫﻛﺮ ﻟﻬﻢ ﻓﺮﻭ ﻋﺎ ﺑﻨﻮﻫﺎ ﻋﻠﻰ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ ﻣﻨﻬﺎ ﺟﻌﻞ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻠﺰﻭﺟﺔ‬ ‫ﺇﺫﺍ ﻃ ﻠ‪‬ﻘﺖ ﻓﻲ ﻣﺮﺽ ﺍﻟﻤﻮﺕ ﻣﻌﺎﻗﺒﺔ ﻟﻪ ﺑﻨﻘﻴﺾ ﻗﺼﺪﻩ‪ ،‬ﻭﻣﻨﻬﺎ ﺣﻈﺮ ﺍﻟﻨﻜﺎﺡ ﻟﻤﻦ‬ ‫ﺃﻧﺲ ﻓﻲ ﻧﻔﺴﻪ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﺘﻞ ﺍﻟﺰﻧﺪﻳﻖ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٥٣/١‬‬ ‫‪402‬‬ ‫اﻻ‪5\"C‬ن‬ ‫‪ .4< ٥٣٦‬اﻻ‪5\"C‬ن‬ ‫ﺗﻌﺮﻳﻒ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻟﻐﺔ‪ :‬ﺣﺴﻦ ﺍﻟﺸﻲﺀ‪ :‬ﺟﻌﻠﻪ ﺣﺴ ﻨﺎ‪ ،‬ﻭﺯﻳﻨﻪ ﻭﺭﻗﺎﻩ ﻭﺃﺣﺴﻦ‬ ‫ﺣﺎﻟﺘﻪ ﻭﺍﺳﺘﺤﺴﻨﻪ‪ :‬ﻋﺪﻩ ﺣﺴ ﻨﺎ‪.‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﻣﻮﺟﺐ ﻗﻴﺎﺱ ﺇﻟﻰ ﻗﻴﺎﺱ ﺃﻗﻮﻯ ﻣﻨﻪ‪.‬‬ ‫‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺄﻧﻪ‪ :‬ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺩﻟﻴﻞ ﺃﻭﻫﻰ ﺇﻟﻰ ﺩﻟﻴﻞ ﺃﻗﻮﻯ)‪.(١‬‬ ‫ﺇﻥ ﻣﺜﺒﺘﻲ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺩﻟﻴﻞ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ‬ ‫ﻳﻨﻘﺪﺡ ﻓﻲ ﺫﻫﻦ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﺗﻘﺼﺮ ﻋﻦ ﺇﻇﻬﺎﺭﻩ ﻋﺒﺎﺭﺗﻪ‪ ،‬ﻭﻟﺬﺍ ﺗﺮﻯ ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﻣﻮﺍﺿﻊ‪ :‬ﻭﻓﻲ ﻧﻔﺴﻲ ﻣﻦ ﻛﺬﺍ‪.‬‬ ‫ﻭﺭ ‪‬ﺩ ﺑﺄﻥ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﺬﻛﻮﺭﺇﻥ ﺗﺤﻘﻖ ﻋﻨﺪ ﺍﻟﻤﺠﺘﻬﺪﻓﻬﻮ ﻣﻌﺘﺒﺮ ﺍﺗﻔﺎﻗﺎ‪،‬‬ ‫‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺤﻘﻖ ﻋﻨﺪﻩ ﻓﻤﺮﺩﻭﺩ ‬ ‫ﻭﻻ ﻳﻀﺮ ﻗﺼﻮﺭ ﻋﺒﺎﺭﺗﻪ ﻋﻨﻪ ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻫﻮ ﻋﺪﻭﻝ ﻋﻦ ﺍﻟﺪﻟﻴﻞ ﺇﻟﻰ ﺍﻟﻌﺎﺩﺓ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﻛﺪﺧﻮﻝ ﺍﻟﺤﻤﺎﻡ‬ ‫ﻣﻦ ﻏﻴﺮ ﺗﻌﻴﻴﻦ ﺯﻣﻦ ﺍﻟﻤﻜﺚ‪ ،‬ﻭﻗﺪﺭ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺍﻷﺟﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻣﻌﺘﺎﺩ ﻋﻠﻰ ﺧﻼﻑ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﻭﻛﺬﺍ ﺷﺮﺏ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻘﺎﺀ ﻣﻦ ﻏﻴﺮ ﺗﻌﻴﻴﻦ ﻗﺪﺭﻩ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٤٥/١‬‬ ‫‪403‬‬‫ﺍﻻﺳﺘﺤﺴﺎﻥ‬ ‫ﻭﺭ ‪‬ﺩ ﺑﺄﻧﻪ ﺇﻥ ﺛﺒﺖ ﺃﻥ ﺍﻟﻌﺎﺩﺓ ﺣﻖ ﻟﺠﺮﻳﺎﻧﻬﺎ ﻓﻲ ﺯﻣﻨﻪ ﮊ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻣﻦ ﻏﻴﺮ‬ ‫‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﻬﺎ‬ ‫ﺇﻧﻜﺎﺭ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﺪ ﻗﺎﻡ ﺩﻟﻴﻠﻬﺎ ﻣﻦ ‪‬‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺜﺒﺖ ﺣﻘﻴﻘﺘﻬﺎ ﺭﺩ‪‬ﺕ ‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺩﻟﻴﻞ ﺃﻭﻫﻰ ﺇﻟﻰ ﺩﻟﻴﻞ ﺃﻗﻮﻯ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﺈﻥ ﺃﻗﻮﻯ ﺍﻟﻘﻴﺎﺳﻴﻦ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻵﺧﺮ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻟﻠﻨﺰﺍﻉ‪.‬‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻤﺨﺎﻟﻔﻮﻥ‪ :‬ﻓﻠﻢ ﻳﺘﺤﻘﻖ ﻣﻌﻨﻰ ﻟﻼﺳﺘﺤﺴﺎﻥ ﻳﺼﻠﺢ‬ ‫‬ ‫ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻻﺳﺘﺤﺴﺎﻥ ﺇﺛﺒﺎﺕ ﻣﻌﻨﻰ ﻣﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻋﻨﺪ‬ ‫ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻫﻮ ﻣﺎ ﻓﺴﺮﻩ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻖ ﺍﻟﺨﺼﻢ ﻋﻠﻰ ﺛﺒﻮﺕ‬ ‫ﺍﻻﺳﺘﺤﺴﺎﻥ ﺑﺘﻠﻚ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻟﺬﻱ ﺃﺛﺒﺘﻪ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﺮﺗﻔﻊ‬ ‫ﺍﻟﺨﻼﻑ ﻓﻲ ﺛﺒﻮﺗﻪ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ »ﺍﻟﻤﻨﻬﺎﺝ«‪ :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﻋﻨﺪ ﻣﺜﺒﺘﻲ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺑﻴﻦ ﺃﻥ‬ ‫ﻗﻴﺎﺳﺎ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺃﻭ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﺃﻭ ‬ ‫ﻧﺼﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻣﻦ ‪‬‬ ‫ﻳﻜﻮﻥ ﺍﻟﻤﻌﺪﻭﻝ ﺇﻟﻴﻪ ‪‬‬ ‫‬ ‫ﺍﺳﺘﺪﻻﻻ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻤﺎ ﻋﺪﻝ ﻋﻨﻪ‪.‬‬‫ﺍﺟﺘﻬﺎ ﺩﺍ‪ ،‬ﺃﻭ‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻓﺼﻞ ﻋﻨﺪﻫﻢ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﺪﻭﻝ ﻋﻨﻪ ﺛﺒﺖ ﺑﻈﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﺃﻭ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺃﻭ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺃﻭ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﺗﻔﺴﻴﺮ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻫﻮ‪:‬‬ ‫‪‬‬ ‫ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺩﻟﻴﻞ ﺃﻭﻫﻰ ﺇﻟﻰ ﺩﻟﻴﻞ ﺃﻗﻮﻯ)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻗﻮﻝ ﺑﺘﻘﻠﻴﺪ ﻻ ﺗﻘﻴﻴﺪ ﻭﻻ ﺩﻟﻴﻞ ﻭﻻ ﺑﺮﻫﺎﻥ)‪.(٢‬‬ ‫‪ ;< ٥٣٧‬اﻻ‪5\"C‬ن‬ ‫ﺍﻻﺳﺘﺤﺴﺎﻥ ﻗﺎﻝ ﺑﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ ﻭﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻭﺍﻟﺒﺪﺭ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻋﺰﻯ ﺍﻟﻤﺤﻠﻲ ﺇﻟﻰ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﺭﺩ ﺣﻜﺎﻳﺔ‬ ‫ﺍﻟﺸﻤﺎﺧﻲ‪ ،‬ﻋﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٢/٢‬ ‪.٢٨٤‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٤/١‬ ‪.١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪404‬‬ ‫ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ ﻋﻨﻬﻢ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ‪ .‬ﻭﺃﻧﻜﺮﻩ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﻣﻦ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻣﻦ ﺍﺳﺘﺤﺴﻦ ﻓﻘﺪ ﺷﺮﻉ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻗﺎﻝ ﺑﺤﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻓﻘﺪ ﺃﺣﺪﺙ ﺷﺮﻳﻌﺔ ﻏﻴﺮ ﺷﺮﻳﻌﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪.‬‬ ‫ﻭﻫﺬﻩ ﻣﺒﺎﻟﻐﺔ ﻓﻲ ﺗﻘﺒﻴﺢ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺣﻜﻰ ﺃﺻﺤﺎﺑﻪ‬ ‫ﻋﻨﻪ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺴﺎﺋﻞ ﻛﺎﻟﺘﺤﻠﻴﻒ ﻋﻠﻰ ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻭﺍﻟﺤﻂ ﻓﻲ‬ ‫ﺩﺭﻫﻤﺎ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫‬‫ﺍﻟﻜﺘﺎﺑﺔ ﻟﺒﻌﺾ ﻣﻦ ﻋﻮﺿﻬﺎ‪ ،‬ﻭﻛﺎﺳﺘﺤﺴﺎﻧﻪ ﻓﻲ ﺍﻟﻤﺘﻌﺔ ﺛﻼﺛﻴﻦ‬ ‫ﻭﻗﺪ ﺍﻋﺘﺬﺭﻭﺍ ﻋﻨﻪ ﺑﺄﻥ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻟﻠﻐﻮﻱ ﻻ ﻣﻦ ﺍﻻﺳﺘﺤﺴﺎﻥ‬ ‫ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﻟﻤﺂﺧﺬ ﻓﻘﻬﻴﺔ ﻣﺒﻴﻨﺔ ﻓﻲ ﻣﺤﺎﻟﻬﺎ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫‬ ‫ﻗﻠﻨﺎ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺴﺘﺤﺴﻨﻮﻥ‪ ،‬ﺇﻧﻤﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻟﻤﺂﺧﺬ ﻓﻘﻬﻴﺔ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ ﻭﻣﻨﻌﻪ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺬﻳﻦ‬ ‫ﻣﻨﻌﻮﻩ ﺟﻞ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻭﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺠﻮﺯ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ﻟﻜﻦ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﺳﻤﻊ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﻩ ﻗﻮﻝ ﺍﷲ ‪: 8‬‬ ‫﴿ ‪ ~} | { z y‬ﮯ ¡ ‪¦ ¥ ¤£ ¢‬‬ ‫§ ¨ ﴾ ]ﺍﻟﺰﻣﺮ‪ ،[١٨ :‬ﻭﻗﻮﻟﻪ‪ Á À ¿ ¾ ½ ¼ ﴿ :‬‬ ‫‪] ﴾ Ë Ê É È Ç Æ Å Ä Ã‬ﺍﻟﺰﻣﺮ‪ ،[٥٥ :‬ﻭﻓﻴﻤﻦ‬ ‫ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﮊ‪» :‬ﻣﺎ ﺭﺁﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺣﺴ ﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ«)‪ ،(٢‬ﻭﻣﻤﻦ‬ ‫ﺃﺟﺎﺯ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﻨﻊ ﻣﻨﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻓﻲ‬ ‫ﺣﺮﺍ ﺇﻧﻪ ﻳﺴﺘﺮﺩﻩ ﺑﻤﺎ ﻋﺰ ﻭﻫﺎﻥ‬ ‫ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﻃﺮﻑ ﻣﻨﻪ‪ ،‬ﻗﺎﻟﻮﺍ ﻓﻲ ﺭﺟﻞ ﺑﺎﻉ ‪‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨١/٢‬ ‪.٢٨٢‬‬ ‫)‪ (٢‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺡ‪.٣٦٠٢ :‬‬ ‫‪405‬‬‫ﺍﻻﺳﺘﺤﺴﺎﻥ‬ ‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ﺷﻲﺀ ﺇﻥ ﻋﻠﻤﺖ ﺣﻴﺎﺗﻪ ﺃﻭ ﻣﻮﺗﻪ ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺣﻴﺎﺗﻪ ﻭﻻ‬ ‫ﻣﻮﺗﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ ﺍﺳﺘﺤﺴﺎ ﻧﺎ)‪.(١‬‬ ‫ﻭﻗﺪ ﺃﺛﺎﺭ ﺩﻟﻴﻞ ﺍﻻﺳﺘﺤﺴﺎﻥ ‬ ‫ﺟﺪﻻ ﺣﺎﺩ‪‬ﺍ ﺑﻴﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﺷﺘﻬﺮﺕ‬ ‫ﻣﻘﻮﻟﺔ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻣﻦ ﺍﺳﺘﺤﺴﻦ ﻓﻘﺪ ﺷﺮﻉ« ﻭﻫﺬﺍ ﺍﻟﺠﺪﺍﻝ ﻣﺮﺩﻩ ﺇﻟﻰ ﺍﺧﺘﻼﻑ‬ ‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺤﺴﺎﻥ‪.‬‬ ‫ﻭﺍﻻﺳﺘﺤﺴﺎﻥ ﺣﺠﺔ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺣﻜﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺑﻪ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ ﺑﻌﺪﻡ ﺻﺤﺔ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﻮﻝ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﺣﺠﺔ‪ .‬ﻛﻤﺎ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻲ ﻣﺜﺎﻝ‪ ،‬ﻭﻗﺪﻡ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻣﺜﺎﻝ ﺁﺧﺮ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻤﺜﺎﻟﻴﻦ ﻓﻲ ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺻﺮﺡ ﺑﻪ‪،‬‬ ‫ﻭﺍﻵﺧﺮ ﻳﻔﻬﻢ ﺿﻤﻨ ‪‬ﻴﺎ‪:‬‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻳﻘﻮﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻗﺪ ﺍﺳﺘﺤﺴﻦ ﻣﻦ ﺣﻴﺚ ﻻ ﻣﻨﻊ ﻣﻨﻪ‪ ،‬ﺑﺈﺟﺎﺯﺓ‬ ‫ﺳﺆﺭ ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﻔﺄﺭ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﺎ ﻳﺄﺧﺬ ﺑﻤﻨﻘﺎﺭﻩ‪ ،‬ﻭﻻ ﻳﺨﺘﻠﻂ ﻟﻌﺎﺑﻪ ﺑﺎﻟﻤﺎﺀ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﻳﻜﻤﻦ ﻓﻲ ﺍﺳﺘﺜﻨﺎﺀ ﺳﺆﺭ ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﻔﺄﺭ‬ ‫ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ؛ ﺇﺫﺍ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﺎ ﺃﻥ ﺳﺆﺭﻫﺎ ﻧﺠﺲ؛ ﻷﻥ‬ ‫ﻃﺮﺣﻬﺎ ﻧﺠﺲ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻓﻲ ﺫﻭﺍﺕ ﺍﻟﻨﺎﺏ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻟﻜﻦ ﺍﺳﺘﺜﻨﻰ ﺣﻜﻢ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻫﻮ ﻣﻦ ﺍﻟﻄﻮﺍﻓﻴﻦ‬ ‫ﺳﺆﺭ ﺍﻟﺴﻨﻮﺭ ‪‬‬ ‫ﻋﻠﻴﻜﻢ ﻭﺍﻟﻄﻮﺍﻓﺎﺕ«)‪.(٢‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﻔﺄﺭ‬ ‫ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺑﺎﺳﺘﺤﺴﺎﻥ ‪‬‬ ‫ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻟﺼﻌﻮﺑﺔ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻨﻬﺎ ﻭﻫﺬﺍ ﻳﺴ ‪‬ﻤﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﺗﺼﺎﻑ ‪.٧٣/٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺳﺆﺭ ﺍﻟﻬﺮﺓ‪ ،‬ﺡ‪.٦٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪406‬‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻣﻦ ﻗﺎﺀ ﺃﻭ ﺭﻋﻒ ﻓﻌﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻏﻴﺮﻫﻢ‬ ‫ﻳﺒﻨﻲ ﻋﻠﻰ ﺻﻼﺗﻪ ﺑﻌﺪ ﺃﻥ ﻳﺘﻮﺿﺄ‪ ،‬ﻭﻟﻢ ﻳﻘﻴﺴﻮﺍ ﻋﻠﻴﻬﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﻳﺒﻨﻲ ﻋﻠﻰ ﺻﻼﺗﻪ ﻟﻬﻢ ﺍﻟﺤﺠﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻦ ﻗﺎﺀ ﺃﻭ‬ ‫ﺟﻮﺍﺯﺍ‬ ‫‬‫ﺭﻋﻒ ﻓﻠﻴﺼﺮﻑ ﻳﺘﻮﺿﺄ‪ ،‬ﺛﻢ ﻳﺒﻨﻲ ﻋﻠﻰ ﺻﻼﺗﻪ ﻣﺎ ﻟﻢ ﻳﺘﻜﻠﻢ«)‪ (١‬ﻓﺮﻭﻭﺍ ﻫﺬﺍ‬ ‫ﻟﻠﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﻣﻀﻰ ﺫﻟﻚ ﻋﻠﻰ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﻣﻌﻨﺎ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﺎ)‪.(٢‬‬ ‫‬‫ﺍﺳﺘﺌﻨﺎﻓﻬﺎ ﻭﺇﻧﻤﺎ ﺍﻟﺒﻨﺎﺀ‬ ‫‪ ٥٣٨‬اﻻ‪5\"C‬‬ ‫ﻣﺎ ﻗﻀﺖ ﺍﻟﻌﺎﺩﺓ ﺑﺎﺳﺘﺤﺴﺎﻧﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻮﺍﻓﺮﺓ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻜﺎﻣﻠﺔ‪،‬‬ ‫ﻭﻫﻮ ﻗﺴﻤﺎﻥ‪ :‬ﻣﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻭﻣﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻓﻜﺤﻜﻤﺔ‬ ‫ﺍﻟﻨﻈﺎﻓﺔ ﻣﻦ ﺍﻷﻧﺠﺎﺱ ﻭﺧﺼﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﻭﺍﻟﺰﻛﺎﺓ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﻣﻜﺎﺭﻡ‬ ‫ﺍﻷﺧﻼﻕ‪ ،‬ﻛﺎﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺒﺨﻞ ﻭﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﻟﺮﻕ ﻭﺍﻻﺗﺼﺎﻑ ﺑﻤﻘﺘﻀﻰ ﺍﻟﻤﺮﻭﺀﺓ‬ ‫ﻣﻦ‪ :‬ﺍﻟﻜﺮﻡ ﻭﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﺒﺴﺎﻟﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻛﺴﻠﺐ ﺍﻟﻌﺒﺪ ﺃﻫﻠﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻭﺍﻟﺨﻼﻑ ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﻋﻘﻞ ﻭﺩﻳﻦ ﻭﻋﺪﻝ ﻷﻧﻪ ﻧﺎﻗﺺ ﻋﻦ ﺍﻟﻤﻨﺎﺻﺐ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬ ‫ﻭﻟﻮ ﺟﻌﻞ ﻟﻬﺎ ﻟﺤﺼﻞ ﺑﻪ ﻣﺼﻠﺤﺔ ﻣﺜﻞ ﻣﺎ ﻳﺤﺼﻞ ﻓﻲ ﺍﻟﺤﺮ ﻭﻻ ﻣﻔﺴﺪﺓ ﻓﻴﻪ‪ .‬ﻓﺈﻥ‬ ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻘﻮﺍﻋﺪ)‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺟﻤﺎﻉ ﺃﺑﻮﺍﺏ ﺍﻟﺤﺪﺙ‪ ،‬ﺡ‪.٦٠٩ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ(‪ ٢٤٥/١‬ ‪.٢٤٨‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٨/٢‬ ‪.٢٨٩‬‬ ‫‪407‬‬ ‫اﻻ‪\M"C‬ب‬ ‫‬ ‫وا‪,‬ﻼ<‬ ‫‪ $%&' ٥٣٩‬اﻻ‪\M"C‬ب ‪./‬‬ ‫ﺍﻻﺳﺘﺼﺤﺎﺏ ﻟﻐﺔ‪ :‬ﻣﻦ ﺍﺳﺘﺼﺤﺐ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﺩﻋﺎﻩ ﺇﻟﻰ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺎ ﻻﺯﻡ ﺷﻴ ﺌﺎ ﻓﻘﺪ ﺍﺳﺘﺼﺤﺒﻪ‪.‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺇﺑﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﺟﻮﺩ ﺃﻭ ﻋﺪﻡ ﺃﻭ‬ ‫‬ ‫ﻧﺤﻮ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺮﺩ ﺩﻟﻴﻞ ﻳﻨﻘﻠﻪ ﻋﻦ ﺣﻜﻢ ﺃﺻﻠﻪ ﺇﻟﻰ ﺣﻜﻢ ﺁﺧﺮ)‪.(١‬‬ ‫ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﺑﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﺟﻮﺩ ﺃﻭ ﻋﺪﻡ‬ ‫ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺮﺩ ﺩﻟﻴﻞ ﻳﻨﻘﻠﻪ ﻋﻦ ﺣﻜﻢ ﺃﺻﻠﻪ ﺇﻟﻰ ﺣﻜﻢ ﺁﺧﺮ ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﺍﻷﺻﻞ ﺇﺑﻘﺎﺀ ﻣﺎ ﻧﻔﺎﻩ ﺍﻟﻌﻘﻞﻛﻮﺟﻮﺏ ﺻﻮﻡ ﺭﺟﺐﻋﻠﻰ ﺣﺎﻟﻪ ﺍﻷﻭﻝ‪ ،‬ﺣﺘﻰ‬ ‫ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﺑﻮﺟﻮﺏ ﺻﻴﺎﻣﻪ‪.‬‬ ‫ﻭﻛﺬﺍ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﺇﺑﻘﺎﺀ ﺍﻟﻌﻤﻮﻡ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﺇﺑﻘﺎﺀ ﺍﻟﻨﺺ ﻋﻠﻰ ﺣﺎﻟﻪ‬ ‫ﺣﺘﻰ ﻳﺮﺩ ﺍﻟﻤﺨﺼﺺ ﻟﻠﻌﻤﻮﻡ‪ ،‬ﺃﻭ ﺍﻟﻨﺎﺳﺦ ﻟﻠﻤﻨﺼﻮﺹ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﻛﻞ ﺷﻲﺀ‬ ‫ﻋﻠﻢ ﻭﺟﻮﺩﻩ ﺃﻭ ﻧﻔﻴﻪ ﻣﻦ ﺷﺮﻉ ﺃﻭ ﻋﻘﻞ ﺃﻭ ﺣﺲ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺅﻩ ﻋﻠﻰ ﺣﺎﻟﻪ‬ ‫ﺍﻟﺬﻱ ﻋﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻧﺘﻘﺎﻟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٤٩/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٧٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪408‬‬ ‫‪ .4 < ٥٤٠‬اﻻ‪\M"C‬ب‬ ‫ﻭﻫﻮ ﺣﺠﺔ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ؛ ﻷﻥ ﺍﻟﻈﻦ ﺑﺒﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‬ ‫ﺣﺎﺻﻞ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺼﺢ ﺍﻧﺘﻘﺎﻟﻪ ﺇﻟﻰ ﺣﺎﻝ ﺁﺧﺮ‪.‬‬ ‫ﺃﻣﺎ ﺣﻜﻤﻨﺎ ﻋﻠﻰ ﺍﻟﻤﻔﻘﻮﺩ ﺑﺎﻟﻮﻓﺎﺓ ﺑﻌﺪ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﺑﺎﻟﻮﻓﺎﺓ ﺑﻌﺪ‬ ‫ﺍﻷﺟﻞ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻓﻤﺒﻨﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻈﻦ ﺑﺤﻴﺎﺗﻬﻤﺎ ﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ ﺿﻌﻴﻒ؛ ﻷﻥ‬ ‫ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺃﺣﻮﺍﻝ ﺃﻣﺜﺎﻟﻬﻤﺎ ﺍﻟﻬﻼﻙ ﻓﻲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻧﺎ ﺣﻴﻴﻦ ﻟﺠﺎﺀ‬ ‫ﻋﻨﻬﻤﺎ ﺧﺒﺮ ﻓﻲ ﻏﺎﻟﺐ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﺤﻤﻠﻨﺎ ﺍﻟﻤﻔﻘﻮﺩ ﻭﺍﻟﻐﺎﺋﺐ ﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ ﻋﻠﻰ‬ ‫ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ ﺍﺳﺘﺤﺴﺎ ﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻋﺪﻡ ﺍﻟﺤﻜﻢ ﺑﻤﻮﺗﻬﻤﺎ ﺣﺘﻰ ﻳﺼﺢ‬ ‫ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻷﺛﺮ ﻓﻲ ﺍﻟﻐﺎﺋﺐ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻥ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻟﺤﺎﻝ ﻟﻴﺲ ﺣﺠﺔ ﺷﺮﻋﻴﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﺠﺔ ﻓﻲ ﺍﻟﺪﻓﻊ ﺑﻪ ﻋﻤﺎ ﺛﺒﺖ ﻟﻪ‪ ،‬ﺩﻭﻥ ﺍﻟﺮﻓﻊ ﺑﻪ ﻋﻤﺎ ﺛﺒﺖ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺻﻞ ﺣﺠﺔ ﻓﻲ ﺑﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺣﺎﻟﻪ‬ ‫ﺣﻜﻤﺎ ﺁﺧﺮ‪.‬‬ ‫‬‫ﺍﻷﻭﻝ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺰﺍﺩ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻻﺳﺘﺼﺤﺎﺏ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﺄﺗﻲ ﺃﺣﺪﻛﻢ‪،‬‬ ‫ﺭﻳﺤﺎ«)‪.(١‬‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﺃﺣﺪﺛﺖ ﺃﺣﺪﺛﺖ‪ ،‬ﻓﻼ ﻳﻨﺼﺮﻓﻦ ﺣﺘﻰ ﻳﺴﻤﻊ ﺻﻮﺗﺎ ﺃﻭ ﻳﺠﺪ ‬ ‫ﻭﻛﺜﻴﺮ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫ﺍﷲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺣﺮﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻣﺪﺓ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺴﻤﻊ ﻣﻨﻪ ﺗﺸﻬﺪ ﺑﻌﺪﻫﺎ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﺣﺘﻰ ﻳﺼﺢ ﺍﺭﺗﺪﺍﺩﻩ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﺍﻻﺳﺘﺼﺤﺎﺏ)‪.(٢‬‬ ‫‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ »ﻣﺴﻨﺪﻩ« )‪ ،(١٠٦‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻟﻢ ﻳﺮ‬ ‫ﺍﻟﻮﺳﺎﻭﺱ ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﺡ‪.٢٠٥٦ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٧١/٢‬ ‪.٢٧٢‬‬ ‫‪409‬‬‫ﺍﻻﺳﺘﺼﺤﺎﺏ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻭﻫﻮ ﺣﺠﺔ ﻳﻔﺰﻉ ﺍﻟﻴﻬﺎ ﺍﻟﻤﺠﺘﻬﺪ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﻓﻲ ﺍﻟﺤﺎﺩﺛﺔ‬ ‫ﺣﺠﺔ ﺧﺎﺻﺔ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺃﻛﺜﺮ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﻳﺔ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﻓﻲ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻹﺛﺒﺎﺕ‪.‬‬ ‫ﻭﻋﻨﺪ ﻏﺎﻟﺐ ﻋﻠﻤﺎﺀ ﺍﻟﺤﻨﻔﻴﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﺃﻥ ﺍﻻﺳﺘﺼﺤﺎﺏ ﺣﺠﺔ ﻹﺑﻘﺎﺀ‬ ‫ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﺩﻓﻊ ﻣﺎ ﻳﺨﺎﻟﻔﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻻﺳﺘﺼﺤﺎﺏ‬ ‫ﺣﺠﺔ ﻓﻲ ﺍﻟﺪﻓﻊ ﻻ ﻓﻲ ﺍﻻﺛﺒﺎﺕ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺴﻴﺎﺑﻲ ﺃﻥ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻳﺮﻭﻥ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺻﻞ ﺣﺠﺔ ﻓﻲ ﺗﻘﺮﻳﺮ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺒﺴﻴﻮﻱ ﺑﺎﻻﺳﺘﺼﺤﺎﺏ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﻄﻬﺎﺭﺍﺕ ﺧﺎﺻﺔ‪،‬‬ ‫ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﺍﻷﺻﻮﻝ ﺃﻭﻟﻰ ﻓﻲ ﺍﻻﺣﺘﻴﺎﻁ؛ ﻷﻥ ﺍﻟﻄﺎﻫﺮ ﻃﺎﻫﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻧﺠﺲ‪،‬‬ ‫ﻭﺍﻟﻨﺠﺲ ﻧﺠﺲ ﻋﻠﻰ ﺣﻜﻤﻪ‪.‬‬ ‫‪ ٢‬ ﺃﻣﺎ ﻣﻦ ﺗﻮﺿﺄ ﻓﻲ ﻧﻬﺮ ﺟﺎﺭ ﻓﻄﺎﺭ ﺑﻪ ﺍﻟﻤﺎﺀ ﻟﻢ ﻳﻨﺠﺴﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ‬ ‫ﻣﻤﺎ ﻻﻗﻰ ﺍﻟﻨﺠﺎﺳﺔ؛ ﻷﻥ ﺣﻜﻢ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬ ‫‪ ٣‬ ﻣﻦ ﻭﺟﺪ ‬ ‫ﺑﻠﻼ ﻓﻲ ﺫﻛﺮﻩ ﺃﻭ ﺷﻴ ﺌﺎ ﻓﻈﻦ ﺃﻥ ﻗﺪ ﺃﻓﺴﺪ ﺛﻮﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﻨﺎﻩ‬ ‫ﺫﻟﻚ ﻓﻨﻈﺮ ﻓﺮﺃﻯ ﺷﻴ ﺌﺎ ﻭﺭﺑﻤﺎ ﻟﻢ ﻳﺮ ﺷﻴ ﺌﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﺧﺮﺝ ﺃﻡ ﻟﻢ ﻳﺨﺮﺝ ﻓﻼ ﺑﺄﺱ‬ ‫ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﺧﺮﺝ ﻣﻨﻪ ﻣﺎ ﻗﺪ ﺃﻓﺴﺪ ﻋﻠﻴﻪ ﺛﻮﺑﻪ‪.‬‬ ‫‪ ٤‬ ﻭﻣﻦ ﻛﺎﻧﺖ ﺑﻪ ﺭﻃﻮﺑﺔ ﻣﻦ ﻭﺿﻮﺀ ﺃﻭ ﻏﺴﻞ ﺃﻭ ﺍﺳﺘﻨﺠﺎﺀ ﻭﻭﺟﺪ ﺭﻃﻮﺑﺔ‬ ‫ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﺎ ﻫﻲ‪ ،‬ﻭﺷﻚ ﺃﻧﻬﺎ ﺧﺮﺟﺖ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﺸﻚ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﺍﻟﻄﺎﻫﺮ ﻋﻠﻰ‬ ‫ﻃﻬﺎﺭﺗﻪ ﺣﺘﻰ ﻳﺼﺢ ﻓﺴﺎﺩﻩ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٤٩/١‬ ‪.٢٥٠‬‬ ‫‪410‬‬ ‫ا&ف‬ ‫‬ ‫وا‪,‬ﻼ<‬ ‫‪ $%&' ٥٤١‬ا&ف ‪./‬‬ ‫ﺍﻟﻌﺮﻑ ﻟﻐﺔ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻛﻤﺎ ﻳﻔﻴﺪ ﻣﻌﻨﻰ ﺍﻟﻤﻌﺮﻭﻑ ﺿﺪ ﺍﻟﻤﻨﻜﺮ‪،‬‬ ‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ K J I H G F E ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪[١٩٩ :‬‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﺷﺘﻬﺮ ﺑﻴﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﻔﻲ ﻟﻠﻌﺮﻑ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺎ ﺍﺳﺘﻘﺮ‬ ‫‬ ‫ﻓﻲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺗﻠﻘﺘﻪ ﺍﻟﻄﺒﺎﻉ ﺍﻟﺴﻠﻴﻤﺔ ﺑﺎﻟﻘﺒﻮﻝ)‪.(١‬‬ ‫‪ .4 < ٥٤٢‬ا&ف‬ ‫ﻣﻌﺘﺒﺮﺍ ﻓﻲ ﺍﻟﺸﺮﻉ ﻳﺼﺢ ﺗﻘﺮﻳﺮ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺃﺳﺎﺳﻪ‪،‬‬ ‫‬‫ﻳﻌﺪ ﺍﻟﻌﺮﻑ ‬ ‫ﺩﻟﻴﻼ‬ ‫ﻣﻌﺎﺭﺿﺎ ﻟﺪﻟﻴﻞ ﺷﺮﻋﻲ ﺃﻗﻮﻯ ﻣﻨﻪ‪.‬‬ ‫‬‫ﺑﺸﺮﻁ ﺃﻻ ﻳﻜﻮﻥ‬ ‫ﻭﻗﺪ ﻋﻤﻞ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﺑﺎﻟﻌﺮﻑ‪ ،‬ﻭﺧﺼﺺ ﻟﻪ ﺍﺑﻦ ﺑﺮﻛﺔ ﺭﺳﺎﻟﺔ ﻛﺎﻣﻠﺔ ﺳﻤﺎﻫﺎ‪:‬‬ ‫»ﺍﻟﺘﻌﺎﺭﻑ«‪ ،‬ﻭﻋﺎﺩﺓ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻗﺎﻋﺪﺓ »ﺍﻟﻌﺎﺩﺓ ﻣﺤﻜﻤﺔ«‪.‬‬ ‫‪ ١‬ ﺍﻋﺘﺒﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺍﻟﻌﺮﻑ ‬ ‫ﺩﻟﻴﻼ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﺑﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﻫﻮ ﻣﻤﺎ ﻳﺨﻀﻊ ﻷﻋﺮﺍﻑ ﺍﻟﻨﺎﺱ ﻭﻋﺎﺩﺍﺗﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﻗﺪ ﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺑﻐﻴﺮ ﺇﺫﻥ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻤﺒﺎﺣﺔ ﻟﻠﺪﺧﻮﻝ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻌﺎﺭﻑ‪ ،‬ﻣﺜﻞ‪ :‬ﺧﺎﻧﺎﺕ‬ ‫ﺍﻟﺘﺠﺎﺭ‪ ،‬ﺣﻴﺚ ﻣﺒﺎﺡ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺑﻴﺖ ﺍﻟﻤﺂﺗﻢ ﻭﺍﻟﻌﺮﺱ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪.٢٥١/١‬‬ ‫‪411‬‬‫ﺍﻟﻌﺮﻑ‬ ‫ﻓﻲ ﻭﻗﺖ ﺫﻟﻚ ﺑﺎﻟﻌﺎﺩﺓ ﺍﻟﺠﺎﺭﻳﺔ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﻤﺄﺗﻢ ﻳﺪﺧﻞ ﺇﻟﻴﻪ ﺑﻐﻴﺮ ﺇﺫﻥ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺮﺱ ﻓﻲ ﻭﻗﺖ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﻃﻌﺎﻡ ﻭﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﻣﺠﺎﻟﺲ‬ ‫ﺍﻟﺤﻜﺎﻡ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﻓﻲ ﺍﻟﻨﻬﺎﺭ ﻟﻴﺲ ﻓﻲ ﺍﻟﻠﻴﻞ؛ ﻷﻥ ﺍﻟﻠﻴﻞ ﻻ ﺗﻌﺎﺭﻑ ﻓﻴﻪ‬ ‫ﻭﻻ ﻋﺎﺩﺓ‪.‬‬ ‫‪ ٢‬ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ ﺍﻟﺬﻱ ﺍﻋﺘﺒﺮ ﻓﻴﻪ ﺍﻟﺒﺴﻴﻮﻱ ﺍﻟﻌﺮﻑ ﻛﺪﻟﻴﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺼﺪﺍﻕ‬ ‫ﻋﺎﺟﻼ ﻭﻻ ‬ ‫ﺁﺟﻼ؛‬‫‬‫ﺍﻟﻤﺮﺃﺓ ﻗﺎﻝ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺻﺪﺍﻕ ﻣﻌﺮﻭﻑ ﻭﻟﻢ ﻳﺸﺘﺮﻁ‬ ‫ﻓﺎﻟﻨﻜﺎﺡ ﺟﺎﺋﺰ ﻭﺍﻟﺼﺪﺍﻕ ﻋﺎﺟﻞ‪ .‬ﻓﻴﻬﺎ ﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﺳﻨ‪‬ﺔ ﺑﻼﺩﻫﺎ‪ .‬ﻭﺇﻥ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ ﻓﻬﻮ ﻋﺎﺟﻞ‪.‬‬ ‫ﻭﺣﺴﺐ ﻛﻼﻡ ﺍﻟﺒﺴﻴﻮﻱ ﻓﺈﻥ ﺍﻟﻌﺮﻑ ﺩﻟﻴﻞ ﺿﻌﻴﻒ ﻳﺴﻘﻂ ﺑﻤﺠﺮﺩ ﺍﻻﺧﺘﻼﻑ‬ ‫ﺑﻴﻦ ﺍﻟﻄﺮﻓﻴﻦ‪ ،‬ﻓﻴﻘﺪﻡ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺻﻞ؛ ﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺍﻟﺘﻌﺠﻴﻞ ﻓﻴﺆﺧﺬ ﺑﻪ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ )ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺔ( ‪ ٢٥١/١‬ ‪.٢٥٣‬‬ ‫‪412‬‬ ‫اﻹ@م‬ ‫‪ $%&' ٥٤٣‬اﻹ@م‬ ‫ﺍﻹﻟﻬﺎﻡ‪ :‬ﺇﻳﻘﺎﻉ ﺷﻲﺀ ﻓﻲ ﻗﻠﺐ ﺍﻟﻮﻟﻲ ﻳﻨﺜﻠﺞ ﻟﻪ ﻗﻠﺒﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﻄﻤﺌﻦ ﺑﻪ ﺻﺪﺭﻩ)‪.(١‬‬ ‫‪ ;< ٥٤٤‬اﻹ@م‬ ‫ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻤﻠﻬﻢ ﻧﺒ ‪‬ﻴﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻹﻟﻬﺎﻡ ﺣﺠﺔ ﺍﺗﻔﺎﻗﺎ؛ ﻷﻧﻪ ﻧﻮﻉ ﻣﻦ‬ ‫ﺍﻟﻮﺣﻲ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻧﺒﻲ ﻓﻘﻴﻞ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻟﻴﺲ ﺑﺤﺠﺔ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﺇﺫ‬ ‫ﻻ ﻳﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺳﻮﺳﺔ ﺷﻴﻄﺎﻥ‪.‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﺠﺔ ﻓﻲ ﺣﻖ ﻣﻦ ﺃﻟﻬﻢ ﺩﻭﻥ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺪﻣﻲ )ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ(‪ ،‬ﻓﺈﻧﻪ ﺟﻌﻞ ﺍﻹﻟﻬﺎﻡ‬ ‫ﺣﺠﺔ ﻳﻀﻴﻖ ﺑﻬﺎ ﺟﻬﻞ ﺍﻟﺠﺎﻫﻞ‪ ،‬ﻭﺃﻟﺰﻣﻪ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‪.‬‬ ‫‬ ‫ﺿﻌﻴﻔﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻹﻟﻬﺎﻡ ﺑﻨﻔﺴﻪ ﺣﺠﺔ‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻠﻬﻢ‬ ‫ﺣﺘﻰ ﻳﻄﺎﺑﻖ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻃﺎﺑﻘﻬﺎ ﻛﺎﻥ ﺣﺠﺔ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻟﺰﻣﻪ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﺣﺠﺔ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺤﺎﻝ ﻣﻤﺎ ﻻ ﻳﺴﻊ‬ ‫ﺟﻬﻠﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٨٥/٢‬‬ ‫‪413‬‬‫ﺍﻹﻟﻬﺎﻡ‬ ‫ﻣﺠﺘﻬﺪﺍ‪ ،‬ﻓﻐﺎﻟﺐ ﺃﺣﻮﺍﻟﻪ ﻻ ﻳﻜﻮﻥ ﺍﻹﻟﻬﺎﻡ ﻓﻲ ﺣﻘﻪ‬ ‫‬‫ﻋﺎﻟﻤﺎ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻠﻬﻢ‬ ‫ﺇﻻ ﻓﻲ ﻗﻀﻴﺔ ﻻ ﻳﻮﺟﺪ ﻟﺤﻜﻤﻬﺎ ﻧﺺ‪ ،‬ﻭﻻ ﺇﺟﻤﺎﻉ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻹﻟﻬﺎﻡ ﻓﻲ ﺣﻘﻪ ﻫﻮ ﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﻗﻴﻞ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻻﺳﺘﺤﺴﺎﻥ‪،‬‬ ‫ﻭﻫﻮ ﻋﻨﺪﻧﺎ ﺣﺠﺔ ﻋﻠﻴﻪ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٨٥/٢‬ ‪.٢٨٦‬‬ ‫‪414‬‬ ‫<; اﻷ„‪4‬ء >!‪ H‬ورود ا‪&Q‬ع‬ ‫‪ dI ٥٤٥‬اﻹ <‪.‬‬ ‫ﺍﻹﺑﺎﺣﺔ ﻻ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻮﺍﻓﻞ ﻛﻠﻬﺎ ﻃﺎﻋﺔ‬ ‫ﺍﷲ ‪ 8‬ﻭﻣﻨﺪﻭﺏ ﺇﻟﻴﻬﺎ ﻭﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺧﺘﺎﺭﻩ ﺃﻧﻬﺎ ﻏﻴﺮ ﻣﺄﻣﻮﺭ ﺑﻬﺎ)‪.(١‬‬ ‫‪ ٥٤٦‬اﻷ‪  H‬اﻷ„‪4‬ء اﻹ <‪.‬‬ ‫ﺣﻜﻢ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‪ :‬ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻨﺎ‪ :‬ﻗﺒﻞ ﻭﺭﻭﺩ‬ ‫ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻞ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺇﻧﺰﺍﻝ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻓﺈﻥ ﺍﻷﺣﻜﺎﻡ ﺇﻧﻤﺎ ﺛﺒﺘﺖ ﺑﻌﺪ ﻭﺭﻭﺩ‬ ‫ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺣﺮﻡ ﻣﺎ ﺣﺮﻡ‪ ،‬ﻻ ﻗﺒﻞ ﺫﻟﻚ ﻟﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫‪ ٥٤٧‬ا‪"g‬ﻼف ا@ء <ل ~‪s‬ه اة‬ ‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﻫﻢ ﺟﻤﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﻟﺸﻴﺦ‬ ‫ﺃﺑﻮ ﻳﺤﻴﻰ ﺯﻛﺮﻳﺎ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻌﺘﺰﻟﺔ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫ﺑﻞ ﺣﻜﻤﻬﺎ ﺍﻟﺤﻈﺮ‪ ،‬ﻭﺗﻮﻗﻒ ﺍﻷﺷﻌﺮﻱ ﻭﺍﻟﺼﻴﺮﻓﻲ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﺛﻢ ﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺤﻈﺮ‪:‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٤/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٨٧/٢‬‬ ‫‪415‬‬‫ﺣﻜﻢ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‬ ‫ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺍﻟﺒﺪﻥ ﺇﻻ ﺑﻪ‪ :‬ﻣﻦ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﻧﺤﻮﻫﻤﺎ‪،‬‬ ‫ﻓﻤﺒﺎﺡ ‬ ‫ﻋﻘﻼ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻤﺤﻈﻮﺭ‪.‬‬ ‫ﻣﺴﺖ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ ﻓﻤﺒﺎﺡ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻓﻤﺤﻈﻮﺭ‪.‬‬ ‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺑﻞ ﻛﻞ ﻣﺎ ‪‬‬ ‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺑﻞ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺍﻟﺤﻈﺮ‪ ،‬ﻭﺗﺨﺘﻠﻒ ﻋﻠﻠﻬﻢ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻮﻗﻒ ﻳﻘﻮﻝ‪ :‬ﻳﻠﺰﻣﻨﺎ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻧﺤﻜﻢ ﺑﺤﻈﺮ ﻭﻻ ﺇﺑﺎﺣﺔ‪.‬‬ ‫ﻣﺤﻈﻮﺭﺍ‪.‬‬ ‫‬‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺠﺐ ﺍﻻﻣﺘﻨﺎﻉ؛ ﻷﻧﻪ ﻻ ﻧﺄﻣﻦ ﻣﻦ ﻛﻮﻧﻪ‬ ‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺤﻈﺮ‪ ،‬ﻭﻣﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﻮﻗﻒ‪ ،‬ﻗﺪ ﺃﺛﺒﺘﻮﺍ ﻟﻸﺷﻴﺎﺀ‬ ‫ﺣﻜﻤﺎ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺇﻧﻤﺎ ﺗﺜﺒﺖ ﺑﻌﺪ ﻭﺭﻭﺩﻩ‪ ،‬ﻻ ﻗﺒﻠﻪ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ‬ ‫‬ ‫ﺣﺎﻛﻤﺎ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫‬‫ﺇﻟﻰ ﺇﺛﺒﺎﺕ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﺟﻌﻞ ﺍﻟﻌﻘﻞ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻫﻮ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﻫﻲ ﺃﻧﻪ ﻻ ﻣﺨﺎﻟﻒ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺍﻟﺘﻨﻔﺲ‪ ،‬ﻭﺟﺬﺏ ﺃﺟﺰﺍﺀ ﺍﻟﻬﻮﺍﺀ ﻭﺩﻓﻌﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻧﻮﻉ ﺍﻧﺘﻔﺎﻉ ﺑﺎﻷﺷﻴﺎﺀ‪ ،‬ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ‬ ‫ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻻﻧﺘﻔﺎﻋﺎﺕ ﺑﺎﻷﺷﻴﺎﺀ‪.‬‬ ‫ﺍﺣﺘﺞ ﺃﻫﻞ ﺍﻟﺤﻈﺮ‪ :‬ﺑﺄﻧﻪ ﺗﺼﺮﻑ ﻓﻲ ﻣﻠﻚ ﺍﻟﻐﻴﺮ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺇﻻ ﺑﺈﺫﻧﻪ‪.‬‬ ‫ﻭﺭ ‪‬ﺩ ﺑﺄﻧﻪ ﺍﻣﺘﻨﻊ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﺸﺎﻫﺪ ﻟﺘﻀﺮﺭﻩ ﺑﺬﻟﻚ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻘﺪﻳﻢ‬ ‫‬ ‫ﺳﺒﺤﺎﻧﻪ ﻓﺈﻧﻪ ﻻ ﺿﺮﺭ ﻋﻠﻴﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻮﻗﻒ‪ :‬ﺑﺘﻌﺎﺭﺽ ﺩﻟﻴﻞ ﺍﻟﺤﻈﺮ ﻭﺩﻟﻴﻞ ﺍﻹﺑﺎﺣﺔ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺑﻞ ﺩﻟﻴﻞ ﺍﻹﺑﺎﺣﺔ ﺭﺍﺟﺢ‪.‬‬ ‫‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺛﻼﺛﺔ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻢ ﺍﻷﺷﻴﺎﺀ ﺑﻌﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ‬ ‫ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪416‬‬ ‫ ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻟﺤﻞ‪.‬‬ ‫ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺻﻞ ﺍﻟﻤﻨﺎﻓﻊ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻤﻀﺎﺭ ﺍﻟﺘﺤﺮﻳﻢ‪ .‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ‬ ‫ﻣﺴﺘﺪﻻ ﻋﻠﻰ ﺻﺤﺘﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Á À ﴿ :‬‬ ‫‪‬‬‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺗﺒﻌﻪ ﺍﻟﻤﺤﻠﻲ ﻭﺷﺎﺭﺣﻪ‪،‬‬ ‫‪] ﴾ Å Ä Ã Â‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٩ :‬ﺫﻛﺮﻩ ﻓﻲ ﻣﻌﺮﺽ ﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﻭﻻ ﻳﻤﺘﻦ ﺇﻻ ﺑﺎﻟﺠﺎﺋﺰ)‪.(١‬‬ ‫‪ ٥٤٨‬اا ا" ‪ I‬ا ‪@4‬‬ ‫ﺇﻥ ﻗﺪﻣﺎﺀ ﺍﻟﻔﻘﻬﺎﺀﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢﺑﻨﻮﺍ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺧﻤﺲ ﻗﻮﺍﻋﺪ‪:‬‬ ‫ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﻟﻰ‪ :‬ﻗﻮﻟﻬﻢ‪) :‬ﺇﻥ ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻳﻠﻪ ﺇﻻ ﻳﻘﻴﻦ ﻣﺜﻠﻪ(‪ .‬ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ‬ ‫ﺍﻻﺳﺘﺼﺤﺎﺏ ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻩ؛ ﻷﻥ ﺑﻘﺎﺀ ﺣﻜﻢ ﺍﻟﻴﻘﻴﻦ ﻣﺴﺘﺼﺤﺐ‪ ،‬ﻭﺇﻥ ﻭﺭﺩ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺸﻚ ﺣﺘﻰ ﻳﺘﻴﻘﻦ ﺍﻧﺘﻘﺎﻟﻪ‪.‬‬ ‫ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪) :‬ﺃﻥ ﺍﻷﻣﻮﺭ ﺑﻤﻘﺎﺻﺪﻫﺎ(‪ .‬ﻭﻣﻦ ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﻭﺟﻮﺏ‬ ‫ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬ ‫ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻗﻮﻟﻬﻢ‪) :‬ﺇﻥ ﺍﻟﻀﺮﺭ ﻳﺰﺍﻝ(‪ .‬ﻭﻣﻦ ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬ ‫ﻭﺟﻮﺏ ﺭﺩ ﺍﻟﻤﻐﺼﻮﺏ ﻭﺿﻤﺎﻧﻪ ﺑﺎﻟﺘﻠﻒ‪.‬‬ ‫ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻗﻮﻟﻬﻢ‪) :‬ﺇﻥ ﺍﻟﻤﺸﻘﺔ ﺗﺠﻠﺐ ﺍﻟﺘﻴﺴﻴﺮ(‪ .‬ﻭﻣﻦ ﻓﺮﻭﻉ ﻫﺬﻩ‬ ‫ﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﺟﻮﺍﺯ ﺍﻟﻘﺼﺮ ﻭﺍﻟﺠﻤﻊ ﻭﺍﻟﻔﻄﺮ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻟﺠﻤﻊ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ‬ ‫ﻭﺍﻟﻤﺒﻄﻮﻥ‪ ،‬ﻭﻓﻲ ﻭﻗﺖ ﺍﻟﻐﻴﻢ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻗﻮﻟﻬﻢ‪) :‬ﺇﻥ ﺍﻟﻌﺎﺩﺓ ﻣﺤﻜﻤﺔ‪ :‬ﺃﻱ‪ :‬ﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻉ(‪ .‬ﻭﻣﻦ‬ ‫ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﺑﻴﺎﻥ ﺃﻗﻞ ﺍﻟﺤﻴﺾ ﻭﺃﻛﺜﺮﻩ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺍﻟﺘﻌﺎﺭﻑ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٨٧/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٠/٢‬ ‪.٢٩١‬‬ ‫‪417‬‬ ‫ا"&‪4N‬†‬ ‫‪ $%&' ٥٤٩‬ا"&‪†4N‬‬ ‫ﺍﻟﺘﺮﺟﻴﺤﺎﺕ‪ :‬ﺟﻤﻊ ﺗﺮﺟﻴﺢ‪ ،‬ﻭﻫﻮ‪ :‬ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺗﻤﻴﻴﻞ ﺇﺣﺪﻯ ﻛﻔﺘﻲ ﺍﻟﻤﻴﺰﺍﻥ‬ ‫ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﺑﻔﻀﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻗﺘﺮﺍﻥ ﺍﻷﻣﺎﺭﺓ ﺍﻟﺘﻲ‬ ‫ﻳﺴﺘﺪﻝ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﺑﻤﺎ ﺗﻘﻮﻯ ﺑﻪ ﻋﻠﻰ ﻣﻌﺎﺭﺿﺘﻬﺎ)‪.(١‬‬ ‫‪ ٥٥٠‬ا‪' I H‬رض اﻷد‪.‬‬ ‫ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻻ ﻳﺼﺢ ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻠﻴﻦ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻻ ‬ ‫ﻣﻨﺴﻮﺧﺎ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻧﻌﻠﻢ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺮﺗﻔﻊ ﺑﻪ‬ ‫‬‫ﻧﺎﺳﺨ ﺎ‪ ،‬ﻭﺍﻵﺧﺮ‬ ‫ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻗﻊ ﻓﻲ ﺫﻫﻨﻨﺎ ﺃﻥ ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﻣﺘﻌﺎﺭﺿﺔ‪ ،‬ﻓﺎﺣﺘﺠﻨﺎ‬ ‫ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﺑﻮﺍﺣﺪ ﻣﻨﻬﺎ‪ ،‬ﺣﻴﺚ ﻟﻢ ﻳﻤﻜﻦ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺘﻌﺎﺭﺿﻴﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻣﺮﺟﺢ ﻳﻘﻮﻯ ﺑﻪ ﻋﻠﻰ ﻣﻌﺎﺭﺿﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺍﺟﺢ‪ ،‬ﻭﻃﺮﺡ‬ ‫ﺍﻟﻤﺮﺟﻮﺡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﻋﻠﻢ ﺍﷲ ﺃﻥ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻨﺎ ﻣﻨﺴﻮﺥ‪ ،‬ﻓﻼ ﻳﻀﺮﻧﺎ ﺫﻟﻚ‪ ،‬ﺇﺫ‬ ‫ﻟﻢ ﻧﻜﻠﻒ ﺑﻤﺎ ﻓﻲ ﻋﻠﻤﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﻠﻔﻨﺎ ﺑﻤﺎ ﻇﻬﺮ ﻟﻨﺎ ﻋﻠﻤﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﻧﻲ‪» :‬ﺇﻻ ﻣﺎ ﺭﺟﺢ ﻇﻨ‪‬ﺎ‪ ،‬ﻓﻼ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﺑﻪ«‪ ،‬ﺇﺫ ﻻ ﺗﺮﺟﻴﺢ ﺑﻈﻦ‬ ‫ﻋﻨﺪﻩ‪ ،‬ﻓﻼ ﻳﻌﻤﻞ ﺑﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻟﻔﻘﺪ ﺍﻟﻤﺮﺟﺢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٩٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪418‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ‪» :‬ﺇﻥ ﺭﺟﺢ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﻈﻦ‪ ،‬ﻓﺎﻟﺘﺨﻴﻴﺮ ﺑﻴﻨﻬﻤﺎ ﻓﻲ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻻ ﺗﺮﺟﻴﺢ‬ ‫ﺍﻟﻌﻤﻞ«‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﻌﻤﻞ ﻋﻨﺪﻩ ﻭﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﺑﻤﺎ ﺭﺟﺢ ‬ ‫ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﻟﻌﺪﻡ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺍﺟﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺮﺟﺢ ﻇﻨ‪‬ﺎ؛ ﻷﻥ ﺍﻟﻤﻌﻠﻮﻡ‬ ‫ﻣﻦ ﺣﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻧﻬﻢﻋﻨﺪ ﺗﻌﺎﺭﺽ‬ ‫ﺍﻷﻣﺎﺭﺍﺕﻳﻌﺘﻤﺪﻭﻥ ﺍﻷﺭﺟﺢ‪ ،‬ﻭﻳﺮﻓﻀﻮﻥ ﺍﻟﻤﺮﺟﻮﺡ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺇﺟﻤﺎ ﻋﺎ ﻣﻨﻬﻢ‬ ‫ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺍﺟﺢ‪.‬‬ ‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻦ ﺍﻟﻤﺠﺘﻬﺪ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ‪:‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻧﻬﻤﺎ ﻳﺘﺴﺎﻗﻄﺎﻥ‪ ،‬ﻭﻳﻠﺘﻤﺲ ﺍﻟﺤﻜﻢ ﻣﻦ ﻏﻴﺮﻫﻤﺎ ﺇﻥ ﻭﺟﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﺴﺎﻗﻄﺎﻥ‪ ،‬ﻟﻜﻦ ﻳﺨﻴﺮ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﺄﻳﻬﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﻦ‪ :‬ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﻜﺪﻣﻲ‪ ،‬ﻭﺍﺑﻦ ﺑﺮﻛﺔ ﺍﻟﺒﻬﻠﻮﻱ‪ ،‬ﻭﻗﻴﻞ‪» :‬ﺑﺎﻟﻮﻗﻒ«‪،‬‬ ‫ﺑﻤﻌﻨﻰ‪ :‬ﺃﻧﻪ ﻻ ﻳﺤﻜﻢ ﺑﺘﺴﺎﻗﻄﻬﻤﺎ‪ ،‬ﻭﻻ ﺑﺎﻟﻌﻤﻞ ﺑﺄﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺤﻠﻲ‪» :‬ﺃﻗﺮﺑﻬﻤﺎ ﺍﻟﺘﺴﺎﻗﻂ ﻣﻄﻠﻘﺎ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺗﻌﺎﺭﺽ ﺍﻟﺒﻴﻨﺘﻴﻦ«‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻝ ﺭﺍﺑﻊ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻮﺍﺟﺒﺎﺕ؛ ﻷﻧﻪ ﻗﺪ ﻳﺨﻴﺮ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺧﺼﺎﻝ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻟﺘﺴﺎﻗﻂ ﻓﻲ ﻏﻴﺮ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﻓﻲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻭ ﻓﻲ‬ ‫ﻏﻴﺮﻫﺎ‪ ،‬ﻻ ﻣﻌﻨﻰ ﻟﻪ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺃﺣﺪ ﺍﻟﻤﺘﻌﺎﺭﺿﻴﻦ ﺃﻭﻟﻰ ﺑﺎﻷﺧﺬ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻓﺎﻟﻤﺘﻤﺴﻚ‬ ‫ﺑﺄﺣﺪﻫﻤﺎ ﻣﺘﻤﺴﻚ ﺑﺪﻟﻴﻞ ﻣﻌﺎﺭﺽ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻦ ﻏﻴﺮ ﻣﺮﺟﺢ ﺗﺤﻜﻢ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﻮﻗﻒ ﺃﻗﺮﺏ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﺴﻼﻣﺔ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺑﺘﺴﺎﻗﻄﻬﻤﺎ ﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٢/٢‬ ‪.٢٩٤‬‬ ‫‪419‬‬‫ﺍﻟﺘﺮﺟﻴﺢ‬ ‫‪' †M%  ٥٥١‬ر  ‪ A‬اﻷد‪ .‬و ﻻ ‪†M%‬‬ ‫ﻻ ﻳﺼﺢ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻛﺪﻟﻴﻞ ﺇﺛﺒﺎﺕ ﺍﻟﺮﺅﻳﺔ ﻭﻧﻔﻴﻬﺎ‪ ،‬ﺇﺫ‬ ‫‬ ‫ﺑﺎﻃﻼ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻳﺴﺘﺤﻴﻞ ﺍﺟﺘﻤﺎﻉ ﺛﺒﻮﺕ ﺃﻣﺮ ﻭﺍﻧﺘﻔﺎﺋﻪ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﻭﺟﻮﺯ ﺍﻟﻤﺤﻠﻲ ﺍﻟﻘﻮﻝ ﺑﺼﺤﺔ ﺗﻌﺎﺭﺿﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ‬ ‫ﻭﺃﻣﺎ ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻠﻴﻦ ‪‬‬ ‫ﺍﻟﻈﻨﻴﻴﻦ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﻧﺴﺐ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺠﻮﺍﺯ ﺍﻟﺘﻌﺎﺭﺽ ﻓﻴﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻻ ﻳﺆﺩﻱ ﺇﻟﻰ ﻣﺤﺎﻝ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻜﺮﺧﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﻳﺼﺢ ﺗﻌﺎﺭﺽ ﺍﻟﻈﻨﻴﻴﻦ ‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ‪‬‬ ‫ﺍﻟﻈﻨﻴﻴﻦ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻌﻤﻞ ﺑﻬﻤﺎ ﺃﻭ‬ ‫ﻣﺨﻴﺮﺍ‪ ،‬ﺃﻭ ﻻ‪ .‬ﻭﺍﻷﻭﻝ‪ :‬ﺑﺎﻃﻞ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺤﻜﻢ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪:‬‬ ‫‬‫ﺑﺄﺣﺪﻫﻤﺎ‪ ،‬ﻣﻌﻴ ﻨﺎ ﺃﻭ‬ ‫ﺣﺮﺍﻣﺎ ﻋﻠﻰ ﻋﻤﺮﻭ‪ ،‬ﻣﻦ ﻣﺠﺘﻬﺪ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ‪:‬‬ ‫‬‫‬ ‫ﺣﻼﻻ ﻟﺰﻳﺪ‪،‬‬‫ﻳﺴﺘﻠﺰﻡ ﻛﻮﻥ ﺍﻟﺸﻲﺀ‬ ‫ﺑﺪ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻛﺬﺏ؛ ﻷﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻻ ﺣﺮﺍﻡ ﻭﻻ ﺣﻼﻝ‪ ،‬ﻭﻻ ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻳﻌﻤﻞ ﺑﻬﻤﺎ ﻓﻲ ﺃﻧﻬﻤﺎ ﻭﻗﻔﺎﻩ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻮﻗﻒ‪ ،‬ﺃﻭ ﺑﺄﺣﺪﻫﻤﺎ‬ ‫ﻣﺨﻴﺮﺍ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﺑﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﻨﺎﻗﺾ ﺇﻻ ﻓﻲ ﺍﻋﺘﻘﺎﺩ ﻧﻔﻲ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻻ ﻓﻲ ﺗﺮﻙ‬ ‫‬ ‫ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﻣﻨﻊ ﺗﻌﺎﺭﺽ ﺍﻟﻈﻨﻴﻴﻦ ﻓﻲ‬ ‫ﺫﻫﻦ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﻻ ﻋﻠﻰ ﻣﻨﻊ ﺗﻌﺎﺭﺿﻬﻤﺎ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻳﺼﺢ ﺗﻌﺎﺭﺿﻬﻤﺎ ﻓﻲ ﺫﻫﻦ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﺃﻣﺎ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪،‬‬ ‫ﻓﺎﻟﺤﻖ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺗﻌﺎﺭﺿﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﻇﻨﻴﻴﻦ؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻫﻤﺎ ﻋﻦ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﻻ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻓﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻛﺬﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﻋﻦ‬ ‫ﻣﻨﺴﻮﺧﺎ‪ ،‬ﻭﻻ ﻳﺼﺢ‬ ‫‬‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻧﺎﺳﺨ ﺎ‪ ،‬ﻭﺍﻵﺧﺮ‪:‬‬ ‫ﺗﻮﺍﺭﺩﻫﻤﺎ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺘﻘﺪﻳﺮ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٢٩٥/٢‬ ‪.٢٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪420‬‬ ‫‪ .44] ٥٥٢‬ا"‪ A aO‬ا"رض‬ ‫ﺇﻥ ﻭﺭﺩ ﺩﻟﻴﻼﻥ ﻭﺗﻮﻫﻤﺖ ﺗﻌﺎﺭﺿﻬﻤﺎ‪ ،‬ﻓﺎﺣﻤﻠﻬﻤﺎ ﻋﻠﻰ ﺃﻥ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻧﺎﺳﺦ‪،‬‬ ‫ﻭﺍﻵﺧﺮ‪ :‬ﻣﻨﺴﻮﺥ‪ ،‬ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻲ ﻛﻼﻡ ﺍﷲ ﺃﻭ ﻛﻼﻡ ﺭﺳﻮﻟﻪ ﮊ ﻓﺈﻥ ﻋﻠﻢ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ ﺣﻜﻢ ﺑﺄﻧﻪ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻋﻤﻞ ﺑﺎﻟﺜﺎﻧﻲ؛ ﻷﻧﻪ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻭﺇﻥ ﺟﻬﻞ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ ﺍﻟﺘﻤﺲ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻓﺈﻥ ﺗﻌﺬﺭ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﻤﺲ‬ ‫ﺗﺮﺟﻴﺢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ)‪.(١‬‬ ‫‪ ٥٥٣‬و‪N‬ه ا"&ا‪†4N‬‬ ‫ﻳﺮﺟﺢ ﻣﻦ ﺍﻟﺪﻟﻴﻠﻴﻦ ﺍﻟﻤﺘﻌﺎﺭﺿﻴﻦ ﺃﻗﻮﺍﻫﻤﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﻓﻲ ﺇﺳﻨﺎﺩ‬ ‫ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺘﻨﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻹﺳﻨﺎﺩ‪ :‬ﻃﺮﻳﻖ ﺍﻟﻨﻘﻞ‪ .‬ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﻘﻮﺗﻪ ﺇﻧﻤﺎ‬ ‫ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﺍﻵﺣﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺸﺎﺫﺓ‪ ،‬ﻭﻧﻘﻞ ﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺘﻦ‪ :‬ﻣﺎ ﻳﺘﻀﻤﻨﻪ ﺍﻟﻜﻼﻡ ﻣﻦ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﻭﺃﻣﺮ ﻭﻧﻬﻲ‪،‬‬ ‫ﻭﺇﻃﻼﻕ ﻭﺗﻘﻴﻴﺪ‪ ،‬ﻭﺇﺟﻤﺎﻝ ﻭﺗﺒﻴﻴﻦ‪ ،‬ﻭﺻﺮﻳﺢ ﻭﻛﻨﺎﻳﺔ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﻭﺇﺷﺎﺭﺓ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ :‬ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﻭﺍﻵﺣﺎﺩﻳﺔ‪ ،‬ﻓﻴﺮﺟﺢ‬ ‫‪‬‬‫ﻭﺍﻟﺘﺮﺟﻴﺢ ﻓﻴﻪ ﻣﺨﺘﺺ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﺍﻷﻗﻮﻯ ﻣﻦ ﺍﻟﻤﺘﻨﻴﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺗﻘﺪﻡ ﺍﻟﺼﺮﻳﺢ ﻋﻠﻰ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﺗﻘﺪﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺗﻘﺪﻡ ﺍﻟﻤﺒﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻞ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻟﻜﻮﻧﻪ ﺃﻗﻮﻯ ﻣﻨﻪ ﺩﻻﻟﺔ‪.‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﺼﺺ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺧﺼﺺ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻭﻳﻘﺪﻡ ‬ ‫ﻟﻀﻌﻒ ﺩﻻﻟﺘﻪ ﺣﻴﻨﺌﺬ ﺑﺘﺨﻠﻒ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‪.‬‬ ‫ﻭﻳﻘﺪﻡ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺍﻟﺨﺎﺹ‪ ،‬ﻟﻜﺜﺮﺓ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ﺑﺨﻼﻑ‬ ‫ﺗﺄﻭﻳﻞ ﺍﻟﺨﺎﺹ‪ ،‬ﻓﻬﻮ ﻗﻠﻴﻞ‪ ،‬ﻭﻟﻬﺬﺍ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﺍﻟﻌﻤﻮﻣﺎﺕ ﻣﺨﺼﺼﺔ‪ ،‬ﻭﺃﻛﺜﺮ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٢٩٧/٢‬‬ ‫‪421‬‬‫ﺍﻟﺘﺮﺟﻴﺢ‬ ‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺨﺎﺻﺔ ﻣﻘﺮﺭﺓ ﻏﻴﺮ ﻣﺆﻭﻟﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻛﺎﻥ ﺍﻟﻤﻄﻠﻖ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻭﺍﺣﺪ‬ ‫ﻣﺮﺟﺤﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻷﻥ ﺍﻟﺨﺎﺹ ﺃﻗﻮﻯ ﺩﻻﻟﺔ ﻭﺃﺧﺺ ﺑﺎﻟﻤﻄﻠﻮﺏ‪.‬‬ ‫‬‫ﻻ ﺑﻌﻴﻨﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ﻓﻴﺮﺟﺢ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺮﻃﻲ‪ ،‬ﻧﺤﻮ‪ :‬ﻣﻦ ﻳﻜﺮﻣﻨﻲ‬ ‫ﺃﻛﺮﻣﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ ﺑﻼﻡ ﺍﻟﺠﻨﺲ‪ ،‬ﻭﻋﻤﻮﻡ »ﻣﻦ« ﻭ»ﻣﺎ« ﻋﻠﻰ ﺍﺳﻢ‬ ‫ﺍﻟﺠﻨﺲ ﺍﻟﻤﻌﺮﻑ ﺑﺎﻟﻼﻡ‪ ،‬ﻧﺤﻮ‪» :‬ﺍﻟﺮﺟﻞ ﺧﻴﺮ ﻣﻦ ﺍﻟﻤﺮﺃﺓ«‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﻋﻤﻮﻡ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ ﻋﻠﻰ ﻋﻤﻮﻡ »ﻣﻦ« ﻭ»ﻣﺎ« ﻟﺠﻮﺍﺯ ﺇﻃﻼﻗﻬﻤﺎ‬ ‫ﻧﺎﺩﺭﺍ‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺠﻤﻊ‪ ،‬ﻓﻼ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺇﻻ ‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻷﻣﺮ؛ ﻷﻥ ﻃﻠﺐ ﺍﻟﺘﺮﻙ ﺃﺷﺪ ﻣﻦ ﻃﻠﺐ ﺍﻟﻔﻌﻞ‪ ،‬ﺇﺫ‬ ‫ﺍﻫﺘﻤﺎﻣﺎ ﻣﻨﻬﻢ ﻓﻲ ﻃﻠﺐ ﺍﻟﻤﺼﺎﻟﺢ‪.‬‬ ‫‬‫ﺍﻟﻌﻘﻼﺀ ﻓﻲ ﺩﻓﻊ ﺍﻟﻤﻔﺎﺳﺪ ﺃﺷﺪ‬ ‫ﻭﻛﺬﻟﻚ ﻳﺮﺟﺢ ﺍﻟﻤﻄﻠﻖ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﺘﻠﻒ ﻓﻲ ﺗﻘﻴﻴﺪﻩ‪ ،‬ﻋﻠﻰ ﺍﻟﻤﻄﻠﻖ ﺍﻟﺬﻱ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﻘﻴﻴﺪﻩ ﻭﻟﺒﻌﻀﻬﻢ ﻧﻈﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﺘﻠﻒ ﻓﻲ ﺗﺨﺼﻴﺼﻪ‪ ،‬ﺃﺭﺟﺢ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻭﻓﻲ ﺗﺨﺼﻴﺼﻪ‪.‬‬ ‫‬ ‫ﺍﺣﺘﻤﺎﻻ‪ ،‬ﻧﺤﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺃﺣﺪ‬‫‬ ‫ﺍﺣﺘﻤﺎﻻ ﻋﻠﻰ ﺍﻷﻛﺜﺮ‬ ‫ﻭﻳﺮﺟﺢ ﺍﻷﻗﻞ‬ ‫ﺍﻟﺪﻟﻴﻠﻴﻦ ﻟﻔﻈﺔ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻦ ﻣﻌﻨﻴﻴﻦ‪ ،‬ﻭﻓﻲ ﻣﻌﺎﺭﺿﻪ ﻟﻔﻈﺔ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻦ ﻣﻌﺎﻥ‬ ‫ﺛﻼﺛﺔ ﻓﺎﻷﻭﻝ ﺃﺭﺟﺢ ﻟﺒﻌﺪﻩ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏ‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﻤﺠﺎﺯ ﺍﻷﻗﺮﺏ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﺍﻷﺑﻌﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻤﺠﺎﺯ ﺃﻗﺮﺏ‬ ‫ﻷﺣﺪ ﺃﻣﻮﺭ‪:‬‬ ‫ ﺇﻣﺎ ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻷﻟﺴﻦ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﻷﺳﺪ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻉ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪422‬‬ ‫ﺷﺒﻬﺎ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻟﻘﺮﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻣﺜﺎﻟﻪ‬ ‫‬‫ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻤﺠﺎﺯﻳﻦ ﺃﻗﻮﻯ‬ ‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻌﻴﻨﺎﻥ ﺗﺰﻧﻴﺎﻥ‪ ،‬ﻭﺍﻟﺮﺟﻼﻥ ﺗﺰﻧﻴﺎﻥ«)‪ ،(١‬ﻓﺈﻥ ﺍﻟﺰﻧﺎ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ﻣﺠﺎﺯ‪،‬‬ ‫ﺷﺒﻬﺎ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻣﻦ ﺯﻧﺎ ﺍﻟﺮﺟﻞ‪،‬‬ ‫ﻟﻜﻦ ﺯﻧﺎ ﺍﻟﻌﻴﻦ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻷﺟﻨﺒﻴﺔ ﺃﻗﻮﻯ ‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ‬‫ﺷﺒﻬﺎ ﺃﻗﻞ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﺠﺎﺯ ﺃﻗﻮﻯ ‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﺎﺭﺽ ﺃﺷﺒﻪ‬ ‫ﺷﺒﻬﺎ‪ ،‬ﻓﻴﺮﺟﺢ ﺍﻷﻛﺜﺮ‬ ‫ﻣﻦ ﺍﻟﻤﺠﺎﺯ ﺍﻷﺿﻌﻒ ‬ ‫ﺑﺎﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻤﺠﺎﺯﻳﻦ ﺃﻇﻬﺮ ﻣﻼﺯﻣﺔ ﻟﻠﻤﺸﺒﻪ ﻟﻪ ﻣﻦ ﺍﻟﻤﺠﺎﺯ ﺍﻟﻤﻌﺎﺭﺽ‬ ‫ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﺃﺭﺟﺢ ﻟﺒﻌﺪﻩ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏ ﻓﻲ ﺍﻟﺘﻔﺎﻫﻢ‪ .‬ﻣﺜﺎﻝ ﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ﻣﻦ ﻟﻮ ﻗﺎﻝ‪ :‬ﺍﻟﺨﺎﻟﺔ ﺟﺪﺓ‪.‬‬ ‫‬‫ﻣﺠﺎﺯﺍ ﻭﺃﻇﻬﺮ‬ ‫‬‫»ﺍﻟﺨﺎﻟﺔ ﺃﻡ«)‪ ،(٢‬ﻓﻬﻮ ﺃﻗﺮﺏ‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﻤﺠﺎﺯ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ ﺧﺒﺮﺍﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﻔﻈﻪ‬ ‫ﻣﺠﺎﺯﻱ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻟﻔﻈﻪ ﻣﺸﺘﺮﻙ‪ ،‬ﻓﺎﻟﻤﺠﺎﺯ ﺃﺭﺟﺢ ﻓﻲ ﺍﻷﺻﺢ‪.‬‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﺣﻘﻴﻘﺘﻴﻦ ﺃﻡ ﻣﺠﺎﺯﻳﻦ‪ ،‬ﺃﻡ‬ ‫ﻭﻳﺮﺟﺢ ﻣﻦ ﺍﻟﻠﻔﻈﻴﻦ ﺃﺷﺪﻫﻤﺎ‬ ‫ﻭﻣﺠﺎﺯﺍ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﺃﺷﻬﺮ‪ ،‬ﻓﺈﻧﻪﻷﺟﻞ ﺍﻟﺸﻬﺮﺓﺃﺭﺟﺢ ﻣﻦ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫‬‫ﺣﻘﻴﻘﺔ‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﺍﻟﺸﺮﻉ ﻓﻲ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻋﻠﻰ ﺍﻟﻠﻔﻆ‬ ‫ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﺍﻟﺸﺮﻉ ﻓﻲ ﻣﻌﻨﺎﻩ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺩﻭﻥ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ r q ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪ ،[١٠٣ :‬ﻓﺈﻥ ﺍﻟﺸﺮﻉ ﺍﺳﺘﻌﻤﻞ ﻟﻔﻆ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻌﻨﺎﻩ‬ ‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﻠﻮ ﻋﺎﺭﺿﻪ ﴿ ﮯ ¡ ‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻟﺘﻮﺑﺔ‪ ،[٨٤ :‬ﻓﺈﻥ ﺍﻟﺸﺮﻉ‬ ‫ﺍﺳﺘﻌﻤﻞ ﻟﻔﻆ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻌﻨﺎﻩ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻴﺮﺟﺢ ﺍﻷﻭﻝ‪ ،‬ﻟﺘﻄﺎﺑﻖ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﺮﻉ‪،‬‬ ‫ﺑﺨﻼﻑ ﺍﻵﺧﺮ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﺪﺭ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﺣﻈﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﻏﻴﺮﻩ‪ ،‬ﺡ‪ ،٢٦٥٧ :‬ﻭﺃﺻﻞ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ« )‪ (٦٣٥‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺟﻤﺎﻉ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﺡ‪.١٥٢٩٤ :‬‬ ‫‪423‬‬‫ﺍﻟﺘﺮﺟﻴﺢ‬ ‫ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺍﻟﺪﻻﻻﺕ‪ ،‬ﺭﺟﺢ ﺍﻟﺪﺍﻝ ﺑﻌﺒﺎﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﺑﺈﺷﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺪﺍﻝ‬ ‫ﺑﺈﺷﺎﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﺑﺎﻗﺘﻀﺎﺋﻪ‪ ،‬ﻭﺍﻟﺪﺍﻝ ﺑﺎﻗﺘﻀﺎﺋﻪ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﺑﺪﻻﻟﺘﻪ)‪.(١‬‬ ‫‪ ٥٥٤‬ا"&‪ .@N A †4N‬اﻹ‪IC‬د‬ ‫ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﻹﺳﻨﺎﺩ‪ :‬ﻳﻜﻮﻥ ﺗﺎﺭﺓ ﻣﻦ ﺟﻬﺔ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺮﻭﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﺗﺎﺭﺓ‬ ‫ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺍﻭﻱ‪:‬‬ ‫ ﻓﺄﻣﺎ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺮﻭﻱ‪ ،‬ﻓﻜﺘﺮﺟﻴﺢ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻋﻠﻰ‬ ‫ﺍﻵﺣﺎﺩﻱ ﺍﻟﻐﻴﺮ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻳﺮﺟﺢ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺳﻨﺪﻩ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻵﺣﺎﺩﻱ ﺍﻟﻤﺴﻨﺪ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺻﻴﻐﺘﻪ ﺑﻠﻔﻆ ﺍﻟﻨﺒﻲ ﮊ ﻋﻠﻰ ﺍﻟﺨﺒﺮ‬ ‫ﺍﻟﺬﻱ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﺍﻟﺨﺒﺮ‪ ،‬ﺑﻜﻮﻧﻪ ﻏﻴﺮ ﻣﺨﺘﻠﻒ ﻓﻲ ﺃﻟﺴﻨﺔ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ‬ ‫ﺍﺧﺘﻠﻔﺖ ﺭﻭﺍﺗﻪ ﻓﻲ ﻋﺒﺎﺭﺗﻪ‪ ،‬ﻭﻳﺮﺟﺢ ﺍﻟﺨﺒﺮ ﺑﺴﻜﻮﺗﻪ ﮊ ﻋﻤﺎ ﺟﺮﻯ ﻓﻲ ﺣﻀﺮﺗﻪ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﺳﻤﻊ ﻋﻨﻪ ﻭﻟﻢ ﻳﻨﻜﺮﻩ‪ ،‬ﻭﻳﺮﺟﺢ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻭﻗﻊ ﺍﻟﺤﻜﻢ‬ ‫ﺑﻤﻘﺘﻀﺎﻩ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﺣﻜﻢ ﺑﻤﻘﺘﻀﺎﻩ ﻭﻟﻮ ﺍﻧﻀﻢ ﺇﻟﻴﻪ ﻣﺠﺮﺩ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻛﺜﻴﺮ)‪.(٢‬‬ ‫‪ ٥٥٥‬ا"&‪ H!> A †4N‬ا&اوي‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﻭﻱ ﻓﻴﻜﻮﻥ ﺑﻮﺟﻮﻩ‪:‬‬ ‫‬ ‫ﻭﺗﺤﻔﻈﺎ ﻓﻲ ﺩﻳﻨﻪ‪.‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﻛﺜﺮﺓ ﻋﺪﺍﻟﺔ ﺍﻟﺮﺍﻭﻱ ﻭﺛﻘﺘﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺷﺪ ﻭﺭ ﻋﺎ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠٠/٢‬ ‪.٣٠٤‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٠٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪424‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻋﻠﻢ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﻓﻘﻬﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺭﻭﺍﻳﺔ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻗﺮﻳﺒﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﺟﻴﺢ ﺧﺒﺮ ﻣﻦ ﻛﺎﻥ ‬ ‫ﺑﻌﻴﺪﺍ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﻈﻦ ﺑﺴﻤﺎﻋﻪ ﺃﻗﻮﻯ‪.‬‬ ‫ﺧﺒﺮ ﻣﻦ ﻛﺎﻥ ‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺧﺒﺮ ﻣﻦ ﻛﺎﻧﺖ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻣﺸﺎﻓﻬﺔ‪ ،‬ﻋﻠﻰ ﺧﺒﺮ ﻣﻦ ﻟﻢ ﻳﺸﺎﻓﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺭﻭﺍﻳﺔ ﻣﻦ ﻋﻤﻞ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻌﻤﻞ ﺑﻬﺎ؛ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻋﺎﻣﻼ ﺑﻤﻘﺘﻀﻰ ﻣﺎ ﺭﻭﺍﻩ‪ ،‬ﻭﺍﻵﺧﺮ ﻏﻴﺮ ﻋﺎﻣﻞ ﺑﻤﺎ ﺭﻭﺍﻩ‪ ،‬ﻓﺎﻟﻌﺎﻣﻞ ﺑﻤﺎ ﺭﻭﻯ‬‫‬‫ﺍﻟﺮﺍﻭﻱ‬ ‫ﺃﻭﻟﻰ ﺑﻘﺒﻮﻝ ﺧﺒﺮﻩ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﻣﺒﺎﺷﺮﺍ ﻟﺴﺒﺐ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬ ‫‬‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ‬ ‫ ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺮﺟﻴﺢ ﺭﻭﺍﻳﺔ ﺍﻟﺮﺍﻭﻱ ﺑﻜﻮﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ‪ ،‬ﻛﻘﻮﻝ ﻣﻴﻤﻮﻧﺔ‪:‬‬ ‫»ﺗﺰﻭﺟﻨﻲ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻧﺤﻦ ﺣﻼﻝ«)‪.(١‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺭﻭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﻋﺪﻝ‪ ،‬ﻋﻠﻰ ﺭﻭﺍﻳﺔ‬ ‫ﻣﻦ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﺗﻌﺎﺭﺽ ﺍﻟﻤﺮﺳﻠﻴﻦ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺧﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻏﻴﺮ ﺍﻟﻤﺸﻬﻮﺭ‪،‬‬ ‫ﻓﺎﺿﻼ؛ ﻷﻥ ﺧﺒﺮ ﻣﻦ ﺷﻬﺮ ﺑﺬﻟﻚ ﺃﻗﻮﻯ ﻓﻲ ﺍﻟﻈﻦ ﻣﻦ ﺧﺒﺮ ﻣﻦ ﻟﻢ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻋﺪﻻ‬ ‫ﻳﺸﻬﺮ ﺑﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻗﺪ ﺗﺤ ‪‬ﻤﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻓﺈﻥ ﺭﻭﺍﻳﺔ ﻣﻦ‬ ‫ﺗﺤ ‪‬ﻤﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻣﻦ ﺗﺤ ‪‬ﻤﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺳﻞ ﻟﻠﺨﺒﺮ ﺗﺎﺑﻌ ‪‬ﻴﺎ‪ ،‬ﻓﺈﻥ ﻣﺮﺳﻠﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺮﺳﻞ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻤﺤﺮﻡ ﻳﺘﺰﻭﺝ‪ ،‬ﺡ‪.١٨٤٣ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٠٩/٢‬ ‪.٣١٢‬‬ ‫‪425‬‬‫ﺍﻟﺘﺮﺟﻴﺢ‬ ‫‪ ٥٥٦‬ا"&‪ .@N A †4N‬ا\;‬ ‫ﻳﻜﻮﻥ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﻟﺤﻜﻢ ﺑﻮﺟﻮﻩ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﻳﻢ ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻨﺪﺏ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺗﻘﺪﻳﻤﻪ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻓﻸﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺤﻈﺮ ﺃﺣﻮﻁ‪،‬‬ ‫ﻭﺍﻷﺣﻮﻃﻴﺔ ﻣﻄﻠﻮﺑﺔ ﻣﻨﺎ ﺷﺮ ﻋﺎ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ«)‪،(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻭﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪.‬‬ ‫‬‫ﻫﺬﺍ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻭﺃﻣﺎ ﺗﺮﺟﻴﺤﻪ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻨﺪﺏ‪ ،‬ﻓﻸﻥ ﺩﻓﻊ ﺍﻟﻤﻔﺎﺳﺪ ﺃﻫﻢ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻭﺍﺿﺢ‪ ،‬ﻓﺈﻥ ﺩﻓﻊ ﺍﻟﻀﺮﺭ ﺃﻫﻢ ﻣﻦ ﺍﺳﺘﺠﻼﺏ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺃﻣﺎ ﺗﺮﺟﻴﺤﻪ ﻋﻠﻰ ﺍﻟﺪﺍﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ؛ ﻓﻼﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺤﻈﺮ ﺃﺣﻮﻁ‪ ،‬ﻓﻬﻮ ﺃﺑﻠﻎ ﻓﻲ ﺩﺭﺀ ﺍﻟﻤﻔﺎﺳﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺗﺮﺟﻴﺤﻪ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻸﻥ ﺍﻟﻮﺟﻮﺏ ﻟﺠﻠﺐ ﺍﻟﻤﺼﺎﻟﺢ‪،‬‬ ‫ﻭﺍﻟﺤﻈﺮ ﻟﺪﻓﻊ ﺍﻟﻤﻔﺎﺳﺪ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻤﻔﺴﺪﺓ ﺃﻫﻢ ﻣﻦ ﺟﻠﺐ ﺍﻟﻤﺼﻠﺤﺔ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺪﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﻋﺪﺍ ﺍﻟﺤﻈﺮ‪ ،‬ﻷﻥ ﺍﻟﻮﺟﻮﺏ ﺃﺣﻮﻁ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺗﻌﺎﺭﺽ ﺩﻟﻴﻼﻥ ﻳﻘﺘﻀﻲ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺍﻵﺧﺮ ﺍﻟﻨﺪﺏ‪ ،‬ﺃﻭ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻗﺪﻣﻨﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ‪ ،‬ﻟﻼﺣﺘﻴﺎﻁ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺩﺭﺀ ﺍﻟﺤﺪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺛﺒﻮﺗﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻮﺟﺐ ﻟﻠﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﺎﻕ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺎﻓﻲ ﻟﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ‪ ،‬ﺡ‪.٢٥١٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪426‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻤﻘﺘﻀﻰ ﻟﻠﺘﻜﻠﻴﻒ ﻋﻠﻰ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻤﻘﺘﻀﻰ‬ ‫ﻟﻮﺿﻊ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻘﺘﻀﻰ ﻟﻠﺘﺸﺪﻳﺪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺜﺒﺖ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﻨﺎﻓﻲ ﻟﻪ)‪.(١‬‬ ‫‪ ٥٥٧‬ا"&‪ A †4N‬ا‪O‬رج‬ ‫ﻳﺮﺟﺢ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﻌﺎﺭﺿﻪ ﺑﺄﻣﻮﺭ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻧﻔﺴﻪ‪،‬‬ ‫ﻭﻻ ﻣﻦ ﻣﺪﻟﻮﻟﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﻭﻱ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﻣﻮﺍﻓﻘﺘﻪ ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ ﺧﺒﺮﺍﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ‪،‬‬ ‫ﻭﺍﻵﺧﺮ‪ :‬ﻣﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﻓﺎﻟﻤﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺨﺎﻟﻔﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻤﺘﻌﺎﺭﺿﻴﻦ ﻣﻌﻠ‪ ‬ﻼ ﺑﺨﻼﻑ ﺍﻵﺧﺮ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ‪‬‬ ‫ﺃﻳﺪﻩ ﺩﻟﻴﻞ ﺁﺧﺮ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ﺧﺒﺮ ﻭﺍﺣﺪ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺸﻬﺮﺓ؛ ﻷﻥ ﺍﻟﻈﻦ ﺣﻴﺚ ﺗﻈﺎﻫﺮ ﺍﻷﺩﻟﺔ‬ ‫ﺃﻏﻠﺐ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﻤﻞ ﺑﻤﺨﺎﻟﻔﺘﻪ ﻳﺴﺘﻠﺰﻡ ﻣﺨﺎﻟﻔﺔ ﺩﻟﻴﻠﻴﻦ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻳﺨﺎﻟﻒ ‬ ‫ﺩﻟﻴﻼ‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻋﻤﻞ ﺑﻪ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻟﻢ‬ ‫ﻳﻌﻤﻞ ﺑﻪ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﻈﻦ ﺑﺜﺒﻮﺕ ﻣﺎ ﻋﻤﻞ ﺑﻪ ﺍﻟﺼﺤﺎﺑﻲ ﺃﻗﻮﻯ ﻣﻨﻪ ﻓﻴﻤﺎ ﻟﻢ‬ ‫ﻳﻌﻤﻞ ﺑﻪ‪.‬‬ ‫ ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻟﻢ ﻳﻌﻤﻞ ﺑﻪ؛‬ ‫ﻷﻥ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﻳﻘﻮﻯ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﻓﺎﻗﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٢/٢‬ ‪.٣١٦‬‬ ‫‪427‬‬‫ﺍﻟﺘﺮﺟﻴﺢ‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﺬﻱ ﻓﺴﺮﻩ ﺭﺍﻭﻳﻪ ﺑﻘﻮﻟﻪ‪ ،‬ﺃﻭ ﻓﻌﻠﻪ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻟﻢ‬ ‫ﻳﻔﺴﺮﻩ ﺭﺍﻭﻳﻪ؛ ﻷﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺨﺒﺮ ﻳﻜﻮﻥ ﺃﻋﺮﻑ ﻭﺃﻋﻠﻢ ﺑﻤﺎ ﺭﻭﺍﻩ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺃﻣﺲ ﺑﺎﻟﻤﻘﺼﻮﺩ‪ ،‬ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻷﻗﺮﺏ ﻟﻠﻤﻌﻬﻮﺩ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ ﻋﻬﺪﺗﻪ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺟﻠﺐ‬ ‫ﻭﺩﻓﻊ ﺍﻟﻤﻔﺎﺳﺪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﺟﻴﺢ ﻣﺎ ﺻﺮﺡ ﺍﻟﺮﺍﻭﻱ ﺑﺴﺒﺐ ﻧﺰﻭﻟﻪ ﺃﻭ ﻭﺭﻭﺩﻩ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ‬ ‫ﻟﻢ ﻳﺼﺮﺡ ﻓﻴﻪ ﺑﺬﻟﻚ؛ ﻷﻥ ﺫﻛﺮ ﺍﻟﺴﺒﺐ ﻳﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻫﺘﻤﺎﻣﻪ ﺑﻤﺎ ﺭﻭﺍﻩ ﻭﻣﻦ‬ ‫ﺫﻟﻚ‪ :‬ﺗﺮﺟﻴﺢ ﺍﻟﻌﺎﻡ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺳﺒﺐ ﺧﺎﺹ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺑﺌﺮ ﺑﻀﺎﻋﺔ)‪،(١‬‬ ‫ﻭﺷﺎﺓ ﻣﻴﻤﻮﻧﺔ)‪.(٢‬‬ ‫‪ †4N&' ٥٥٨‬أ< ا‪ d A4C4‬اﻵ‪ &g‬إذا 'ر ‬ ‫ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻘﻴﺎﺳﺎﻥ ﺭﺟﺢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﻮﺟﻮﻩ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ ﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﺃﺭﺟﺢ ﻣﻨﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻘﻄﻌﻲ ﺍﻟﻌﻠﺔ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ‬ ‫ﻗﻄﻌﺎ ﻟﺜﺒﻮﺗﻬﺎ ﺑﺎﻟﻨﺺ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﺃﻭ‬ ‫ﻗﻴﺎﺳﺎﻥ‪ ،‬ﻋﻠﺔ ﺃﺣﺪﻫﻤﺎ ﺛﺎﺑﺘﺔ ‬ ‫ﺑﺎﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﻋﻠﺔ ﺍﻵﺧﺮ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ ،‬ﻗﺪﻡ ﺫﻭ ﺍﻟﻌﻠﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻋﻠﻰ ﻣﻌﺎﺭﺿﻪ‪.‬‬ ‫ ﻭﻛﺬﻟﻚ ﻳﻘﺪﻡ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﺘﻪ ﻣﻘﻄﻮ ﻋﺎ ﺑﻮﺟﻮﺩﻫﺎ ﻓﻲ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻛﺬﻟﻚ‪.‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣١٧/٢‬ ‪.٣٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪428‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻠﺘﻪ ﺑﺎﻟﻈﻦ ﺍﻟﻘﻮﻱ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺛﺒﺘﺖ ﻋﻠﺘﻪ‬ ‫ﺑﺪﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻘﺪﻡ ﻣﺎ ﺍﻟﻈﻦ ﺑﻮﺟﻮﺩ ﻋﻠﺘﻪ ﻓﻲ ﺍﻟﻔﺮﻉ ﺃﻗﻮﻯ ﻋﻠﻰ ﻣﺎ ﺩﻭﻧﻪ‪.‬‬ ‫ﻣﺮﻛﺒﺎ‪.‬‬ ‫‬‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﻣﺎ ﺍﻟﻮﺻﻒ ﻓﻴﻪ ﻣﻔﺮﺩ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺍﻟﻮﺻﻒ ﻓﻴﻪ‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺫﻱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﻀﺒﻄﺔ ﻋﻠﻰ ﺫﻱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻀﻄﺮﺑﺔ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺪﻳﻢ ﺫﻱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻄﺮﺩﺓ ﺍﻟﻤﻨﻌﻜﺴﺔ ﻋﻠﻰ ﺫﻱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻄﺮﺩﺓ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻨﻌﻜﺴﺔ‪.‬‬ ‫ ﻭﻛﺬﻟﻚ ﻳﺮﺟﺢ ﻣﺎ ﺛﺒﺖ ﻋﻠﺘﻪ ﺑﺎﻹﻳﻤﺎﺀ ﻋﻠﻰ ﻣﺎ ﺛﺒﺘﺖ ﻋﻠﺘﻪ ﺑﺎﻟﺴﺒﺮ‪ ،‬ﻷﻥ‬ ‫ﺻﺮﻳﺤﺎ‪ ،‬ﻭﺍﻟﺴﺒﺮ ﻣﺴﺘﻨﺒﻂ‪ ،‬ﻭﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺃﻗﻮﻯ‬ ‫‬‫ﺍﻹﻳﻤﺎﺀ ﻧﺺ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﻦ ﺍﻟﻤﺴﺘﻨﺒﻂ‪.‬‬ ‫ ﻭﻳﺮﺟﺢ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻠﺘﻪ ﺑﺎﻟﺴﺒﺮ ﻋﻠﻰ ﻣﺎ ﺛﺒﺘﺖ ﺑﺎﻟﻤﻨﺎﺳﺒﺔ‪ ،‬ﻟﺘﻀﻤﻦ ﺍﻟﺴﺒﺮ ﺍﻧﺘﻔﺎﺀ‬ ‫ﺍﻟﻤﻌﺎﺭﺽ)‪.(١‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢١/٢‬ ‪.٣٢٣‬‬ ‫‪429‬‬ ‫أر]ن اﻷ<;م‬ ‫‪ ٥٥٩‬اﻷ<;م‬ ‫ﺍﻷﺣﻜﺎﻡ ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ :‬ﺇﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻧﻔﺴﻪ ﻭﻫﻮ‬ ‫ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺤﺎﻛﻢ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻤﺤﻜﻮﻡ ﺑﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻛﻠﻔﻨﺎ ﺍﻟﺸﺮﻉ ﺑﻬﺎ‪ :‬ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻛﻦ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻤﺤﻜﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻤﻜﻠﻔﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ)‪.(١‬‬ ‫‪ ٥٦٠‬ا&]‪ A‬اﻷول‪ :‬ا\;‬ ‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻤﻨﻊ ﻭﺍﻹﺗﻘﺎﻥ ﻭﺍﻟﻔﺼﻞ‪ .‬ﻭﻓﻲ ﺍﻟﻌﺮﻑ‪ :‬ﺇﺳﻨﺎﺩ ﺃﻣﺮ ﺇﻟﻰ‬ ‫ﺳﻠﺒﺎ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻭﻗﻮﻉ ﺍﻟﻨﺴﺒﺔ ﺃﻭ ﻻ ﻭﻗﻮﻋﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻜﻢ ﺍﻟﻤﻨﻄﻘﻲ‪،‬‬ ‫ﺇﻳﺠﺎﺑﺎ ﺃﻭ ‬ ‫‬‫ﺁﺧﺮ‬ ‫ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺃﺻﺤﺎﺏ ﺍﻷﺻﻮﻝ‪ :‬ﺃﺛﺮ ﺧﻄﺎﺏ ﺍﷲ ﺍﻟﻤﺘﻌﻠﻖ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‬ ‫ﺑﺎﻻﻗﺘﻀﺎﺀ‪ ،‬ﻭﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﻮﺿﻊ)‪.(٢‬‬ ‫ﻭﻋﺮﻑ ﺍﻟﺤﻜﻢ ﺑﺄﻧﻪ‪ :‬ﺃﺛﺮ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ‬ ‫ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﺤﻜﻢ ﻫﻮ‪ :‬ﺧﻄﺎﺏ ﺍﷲ ﺍﻟﻤﺘﻌﻠﻖ ﺑﻔﻌﻞ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻻﻗﺘﻀﺎﺀ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﺎﻟﺨﻄﺎﺏ ﻫﻮ‪ :‬ﺗﻮﺟﻴﻪ ﺍﻟﻜﻼﻡ ﻧﺤﻮ ﺍﻟﻐﻴﺮ ﻟﻺﻓﻬﺎﻡ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢٤/٢‬ ‪.٣٢٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٧٦/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢٥/٢‬ ‪.٣٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪430‬‬ ‫‪ .!O ٥٦١‬اﷲ !ده‬ ‫ﺍﻟﺨﻄﺎﺏ ﺇﻧﻤﺎ ﻳﺮﺩ ﻣﻦ ﺍﷲ ‪ 8‬ﺑﻠﻐﺔ ﻣﻦ ﻳﺨﺎﻃﺒﻪ؛ ﻷﻧﻪ ﻣﺮﻳﺪ ﻹﻓﻬﺎﻣﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ n m l k j i h g f ﴿ :‬ﺇﺑﺮﺍﻫﻴﻢ‪،[٤ :‬‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﻧﺰﻝ ﺑﻠﻐﺔ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﻫﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ‬ ‫ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﺨﻄﺎﺏ)‪.(١‬‬ ‫&وب ‪,g‬ب اﷲ !ده‬‫‪٥٦٢‬‬ ‫ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺨﻄﺎﺏ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻤﻔﺴﺮ ﺍﻟﺬﻱ ﻳﺴﺘﻐﻨﻲ ﺑﻠﻔﻈﻪ ﻋﻦ ﺑﻴﺎﻥ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻣﻨﻪ ﺍﻟﻤﺠﻤﻞ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻦ ﻣﻌﺮﻓﺔ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻤﺤﻜﻢ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ‬ ‫ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻤﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﻓﻲ ﺗﺄﻭﻳﻠﻪ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﺤﺘﻤﻞ ﺍﻟﻮﺟﻮﻩ‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﺠﻮﺯ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻨﻪ‬ ‫ﺍﻹﻳﺠﺎﺏ‪ ،‬ﻭﺍﻹﻟﺰﺍﻡ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺍﻟﻨﺪﺏ‪ ،‬ﻭﻣﻨﻪ‬ ‫ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺤﺼﺮ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻣﻨﻪ‬ ‫ﺍﻟﺨﺼﻮﺹ‪ ،‬ﻭﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﻌﺮﻳﺾ‪ ،‬ﻭﺍﻹﻓﺼﺎﺡ‪ ،‬ﻭﻣﻨﻪ ﺍﻹﻃﺎﻟﺔ‪ ،‬ﻭﺍﻹﻳﺠﺎﺯ‪،‬‬ ‫ﻭﻣﻨﻪ ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻭﺍﻟﺤﺬﻑ‪ ،‬ﻭﻣﻨﻪ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻟﺘﻠﻮﻳﺢ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﺍﻟﺘﺮﺩﻳﺪ)‪.(٢‬‬ ‫‪ ٥٦٣‬ا ‪J‬‬ ‫ﺳﺒﺒﺎ ﻟﺤﻜﻢ‪ ،‬ﻛﺎﻟﺪﻟﻮﻙ ﺳﺒﺐ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﻮﺿﻊ( ﻫﻮ‪ :‬ﺟﻌﻞ ﺍﷲ ﺍﻟﺸﻲﺀ ‬ ‫ﻟﻮﺟﻮﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻨﺼﺎﺏ ﺳﺒﺐ ﻟﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﺟﻌﻠﻪ ﺷﺮﻃ ﺎ‪،‬‬ ‫ﻣﺎﻧﻌﺎ‪ ،‬ﻛﺎﻟﺤﻴﺾ ﻣﺎﻧﻊ ﻟﺼﺤﺔ‬ ‫ﻛﺎﻟﻄﻬﺎﺭﺓ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺟﻌﻠﻪ ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺭﺍﻓﻊ ﻟﻮﺟﻮﺑﻬﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠٩/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠٩/١‬ ‪.٢١٠‬‬ ‫‪431‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺿﻌﺎ؛ ﻷﻥ ﺍﻟﻮﺿﻊ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻌﻞ‪ ،‬ﻓﻬﻮ‬ ‫‬‫ﻭﺇﻧﻤﺎ ﺳ ‪‬ﻤﻲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬ ‫ﻭﻣﺎﻧﻌﺎ ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫‬‫ﺳﺒﺒﺎ ﻭﺷﺮﻃ ﺎ ﻭﻋﻠﺔ‬ ‫ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻱ‪ :‬ﻣﺠﻌﻮﻝ ‬ ‫‪ ٥٦٤‬ا"‪&44O‬‬ ‫ﻣﺨﻴﺮﺍ ﻓﻲ ﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺒﺎﺡ‪ ،‬ﻭﻗﺪ‬ ‫‬‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻟﺘﺨﻴﻴﺮ(‪ :‬ﻛﻮﻥ ﺍﻟﺸﻲﺀ‬ ‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﻤﻨﺪﻭﺏ ﻭﺍﻟﻤﻜﺮﻭﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺭﻓﻊ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﺗﺎﺭﻙ ﺍﻷﻭﻝ‪ ،‬ﻭﻓﺎﻋﻞ‬ ‫ﺍﻟﺜﺎﻧﻲ)‪.(٢‬‬ ‫‪ ٥٦٥‬اﻹ‪ %‬ب‬ ‫ﻭﺍﻟﻤﺮﺍﺩ )ﺑﺎﻹﻳﺠﺎﺏ(‪ :‬ﺇﻟﺰﺍﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﻮﺍﺟﺐ‪ ،‬ﺃﻭ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﻫﻮ‪:‬‬ ‫ﺍﻟﺘﺤﺮﻳﻢ)‪.(٣‬‬ ‫‪ ٥٦٦‬أ>‪5‬م ا\;‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺤﻜﻢ ﺇﻟﻰ‪ :‬ﻭﺿﻌﻲ‪ ،‬ﻭﺗﻜﻠﻴﻔﻲ)‪.(٤‬‬ ‫‪ ٥٦٧‬ا\; ا ‪:‬‬ ‫ﺳﺒﺒﺎ‪ ،‬ﺃﻭ ﺷﺮﻃ ﺎ‪ ،‬ﺃﻭ ﻋﻼﻣﺔ‬ ‫‬‫ﺍﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ‪ :‬ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﺸﺎﺭﻉ‪ :‬ﻋﻠﺔ‪ ،‬ﺃﻭ‬ ‫ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺍﻟﻨﺪﺏ‪ ،‬ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻢ‪،‬‬ ‫ﻭﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻏﻴﺮﻫﺎ)‪.(٥‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٥/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٦/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٦/٢‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٧/٢‬‬ ‫)‪ (٥‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪432‬‬ ‫‪ ٥٦٨‬ا\; ا";‪4‬‬ ‫ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ‪ :‬ﻫﻮ ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﺘﺨﻴﻴﺮ ﻭﺍﻹﻳﺠﺎﺏ‪ ،‬ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﺘﺨﻴﻴﺮ‪ :‬ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺭﻓﻊ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﺗﺎﺭﻛﻪ‪ ،‬ﻭﻓﺎﻋﻠﻪ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﺧﻤﺴﺔ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺃﺛﺮﺍ ﻟﻠﻔﻌﻞ‪ ،‬ﻛﺎﻟﻤﻠﻚ ﺃﺛﺮ ﻟﻠﺸﺮﺍﺀ‪ ،‬ﻭﺇﺑﺎﺣﺔ‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﻗﺪ ﻳﻜﻮﻥ ‬ ‫ﺍﻻﺳﺘﻤﺘﺎﻉ ﺃﺛﺮ ﻟﻠﺘﺰﻭﻳﺞ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﻫﻮ ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﻭﻗﺘﻪ ﺍﻟﻤﻘﺪﺭ ﻟﻪ ﺷﺮﻋ ﺎ ‬ ‫ﺃﻭﻻ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ ،‬ﻟﺨﻠﻞ ﻭﻗﻊ ﻓﻲ ﺍﻟﻔﻌﻞ‬ ‫ﻓﻌﻼ ‬‫ﻭﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﻫﻮ‪ :‬ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﻭﻗﺘﻪ ‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫ﺍﺳﺘﺪﺭﺍﻛﺎ ﻟﻤﺎ ﻓﺎﺕ ﻣﻦ ﻓﻌﻠﻪ ﻓﻲ‬ ‫‬‫ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻫﻮ‪ :‬ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ﺑﻌﺪ ﻭﻗﺘﻪ‬ ‫ﻭﻗﺘﻪ‪.‬‬ ‫ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ؛ ﻷﻧﻬﺎ ﺃﺛﺮ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻓﻲ‬ ‫ﺍﻟﻤﻮﻗﺘﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫‬ ‫ﻭﺻﻔﺎ ﻟﻠﻔﻌﻞ‪ ،‬ﻛﺎﻟﻮﺟﻮﺏ ﺻﻔﺔ ﻟﻠﻔﻌﻞ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻢ ﺻﻔﺔ‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻟﻠﻔﻌﻞ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻛﺎﻟﻨﺪﺑﻴﺔ ﺻﻔﺔ ﻟﻠﻔﻌﻞ ﺍﻟﻤﻨﺪﻭﺏ ﻭﻫﻜﺬﺍ)‪.(١‬‬ ‫‪ ٥٦٩‬أ>‪5‬م اﻷل  ا‪&Q‬ع‬ ‫ﺃﻗﺴﺎﻡ ﺍﻷﻓﻌﺎﻝ ﻓﻲ ﺍﻟﺸﺮﻉ ﺧﻤﺴﺔ‪ .‬ﻭﺍﺟﺐ ﻭﻣﻨﺪﻭﺏ ﻭﻣﺒﺎﺡ ﻭﻣﺤﻈﻮﺭ‬ ‫ﻭﻣﻜﺮﻭﻩ‪ .‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻔﺎﺳﺪ ﻭﺑﻴﺎﻧﻬﺎ ﻛﺎﻟﺘﺎﻟﻲ)‪:(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٧/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٢٥/١‬‬ ‫‪433‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ ١‬ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺍﻟﻮﺍﺟﺐ‪ :‬ﻫﻮ ﺍﻟﻔﺮﺽ ﻭﻫﻮ ﺍﻟﻼﺯﻡ ﻭﻫﻮ ﺍﻟﺤﺘﻢ ﻭﻫﻮ ﺍﻟﻤﻜﺘﻮﺏ‪ ،‬ﻭﺣﺪﻩ‬ ‫ﻣﺎ ﻛﺎﻥ ﻓﻲ ﻓﻌﻠﻪ ﺛﻮﺍﺏ ﻭﻓﻲ ﺗﺮﻛﻪ ﻋﻘﺎﺏ‪.‬‬ ‫‪ ٢‬ ﺍﻟﻤﺤﻈﻮﺭ‬ ‫ﺣﺪ ﺍﻟﻤﺤﻈﻮﺭ‪ :‬ﻣﺎ ﻓﻲ ﺗﺮﻛﻪ ﺛﻮﺍﺏ ﻭﻓﻲ ﻓﻌﻠﻪ ﻋﻘﺎﺏ‪.‬‬ ‫‪ ٣‬ ﺍﻟﻤﻨﺪﻭﺏ‬ ‫ﺣﺪ ﺍﻟﻤﻨﺪﻭﺏ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺍﻛﺘﺴﺎﺑﻪ ﺛﻮﺍﺏ ﻭﻟﻴﺲ ﻓﻲ ﺗﺮﻛﻪ ﻋﻘﺎﺏ‪.‬‬ ‫‪ ٤‬ ﺍﻟﻤﺒﺎﺡ‬ ‫ﺣﺪ ﺍﻟﻤﺒﺎﺡ‪ :‬ﻣﺎ ﻟﻴﺲ ﻓﻲ ﻓﻌﻠﻪ ﺛﻮﺍﺏ ﻭﻻ ﻓﻲ ﺗﺮﻛﻪ ﻋﻘﺎﺏ‪.‬‬ ‫‪ ٥‬ ﺍﻟﻤﻜﺮﻭﻩ‬ ‫ﺣﺪ ﺍﻟﻤﻜﺮﻭﻩ‪ :‬ﻣﺎ ﻓﻲ ﺗﺮﻛﻪ ﺛﻮﺍﺏ ﻭﻟﻴﺲ ﻓﻲ ﻓﻌﻠﻪ ﻋﻘﺎﺏ‪.‬‬ ‫‪ ٦‬ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻔﺎﺳﺪ‬ ‫ﺃﻣﺎ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻔﺎﺳﺪ ﻓﻤﻦ ﻣﻮﺍﺿﻌﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻤﺎ ﺃﻣﺮﻭﺍ ﻓﻴﻪ ﺑﺈﻧﻔﺎﺫﻩ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺻﺤﻴﺢ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺪﺍﺭ ﺍﻟﻤﻐﺼﻮﺑﺔ‪ .‬ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﻓﻴﻪ ﺑﺈﻋﺎﺩﺗﻪ ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﺳﺪ‬ ‫ﻛﺎﻟﺼﻼﺓ ﻟﻠﺤﺎﻗﻦ)‪.(١‬‬ ‫‪ ٥٧٠‬أو‪%‬ت اﻷ<;م ا";‪.44‬‬ ‫ﻫﻞ ﻳﻘﺎﻝ‪ :‬ﻭﺍﺟﺐ ﺃﻭﺟﺐ ﻣﻦ ﻭﺍﺟﺐ ﺃﻭ ﻧﺪﺏ ﺁﻛﺪ ﻣﻦ ﻧﺪﺏ ﺃﻭ ﺣﺮﺍﻡ ﺃﺷﺪ‬ ‫ﺛﻮﺍﺑﺎ ﺃﻭ ﻟﻜﻮﻧﻪ‬ ‫ﻣﻦ ﺣﺮﺍﻡ؟ ﻓﺎﻟﻜﻞ ﺳﺎﺋﻎ ﻭﻛﻮﻧﻪ ﺃﻭﺟﺐ ﻣﻦ ﻭﺍﺟﺐ ﻟﻜﻮﻧﻪ ﺃﻛﺜﺮ ‬ ‫ﻋﻘﺎﺑﺎ ﻭﻟﻴﺲ ﺑﻤﺴﺘﻨﻜﺮ ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﻴﻦ ﻛﺎﻟﻔﺮﺍﺋﺾ ﺍﻟﺘﻲ ﺗﺪﺧﻞ‬ ‫‬‫ﺃﻛﺜﺮ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٢٩/١‬ ‪.٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪434‬‬ ‫ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ﻛﺎﻟﺘﻨﺠﻴﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺇﺻﻼﺡ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻬﺮﺏ ﻣﻦ ﺍﻵﻓﺎﺕ ﻭﺩﻓﻊ‬ ‫ﺍﻟﻤﻀﺮﺍﺕ ﻭﻗﺼﺮ ﺍﻟﺼﻠﻮﺍﺕ ﻟﻠﻘﺎﺀ ﺍﻟﻌﺪﻭ)‪.(١‬‬ ‫‪ ٥٧١‬أ>‪5‬م ا\; ا‪s‬ي ‪;%‬ن و ‪H‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻤﻘﺼﻮﺩﻩ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺘﻲ ﻷﺟﻠﻬﺎ ﺷﺮﻉ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻲ ﺣﺼﻮﻝ ﻣﺼﻠﺤﺔ‬ ‫ﻟﻠﻤﻜﻠﻔﻴﻦ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻣﻔﺴﺪﺓ ﻋﻨﻬﻢ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻤﻘﺼﻮﺩ ﻳﻜﻮﻥ ﺗﺎﺭﺓ ﺩﻧﻴﻮ ‪‬ﻳﺎ‪ ،‬ﻛﺎﻟﻤﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻤﻔﺎﺳﺪ‬ ‫ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﺧﺮﻭ ‪‬ﻳﺎ‪ ،‬ﻛﺠﻠﺐ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻌﻘﺎﺏ)‪.(٢‬‬ ‫‪ ٥٧٢‬أ>‪5‬م ا\; "!ر ا‪M‬د ا‪4‬ي‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺤﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻟﺪﻧﻴﻮﻱ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ :‬ﺻﺤﻴﺢ ﻭﻓﺎﺳﺪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺼﺤﻴﺢ ﻓﻬﻮ‪ :‬ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺍﻟﺒﻴﻊ ﻣﺸﺮﻭﻉ؛‬ ‫ﻟﻘﺼﺪ ﺣﻞ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻭﺷﺮﻉ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻘﺼﺪ ﺣﻞ ﺍﻻﺳﺘﻤﺘﺎﻉ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻓﻲ‬ ‫ﺻﺤﻴﺤﺎ‪،‬‬ ‫‬‫ﺍﻟﺒﻴﻊ ﻭﺍﻟﺘﺰﻭﻳﺞ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻘﺪ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻳﻌﻠﻢ ﺗﺮﺗﻴﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﺪﻡ ﺗﺮﺗﻴﺒﻪ‬ ‫ﺗﺎﺭﻛﺎ ﻟﻤﻨﺎﻫﻴﻪ‪ ،‬ﻓﻬﻮ‬ ‫‬‫ﺑﻤﻮﺍﻓﻘﺔ ﻣﻘﺘﻀﻰ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎ ﻷﻭﺍﻣﺮ ﺍﻟﺸﺮﻉ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻩ ﻓﻬﻮ ﺍﻟﻔﺎﺳﺪ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬ ‫ﻭﺣﺎﺻﻞ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻫﻮ ﻣﺎ ﻭﺍﻓﻖ ﺃﻣﺮ‬ ‫ﺍﻟﺸﺮﻉ‪ ،‬ﺇﺫ ﺑﻤﻮﺍﻓﻘﺔ ﺃﻣﺮ ﺍﻟﺸﺮﻉ ﻳﺤﺼﻞ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻳﺼﺢ‬ ‫ﺍﻻﻧﺘﻔﺎﻉ ﻓﻲ ﺃﺷﻴﺎﺀ ﺍﻟﻤﻌﺎﻣﻼﺕ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٨٤/١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٢٨/٢‬‬ ‫‪435‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺍﻟﻔﺎﺳﺪ ﻣﻦ ﺍﻟﻨﻮﻋﻴﻦ‪ :‬ﻣﺎ ﺧﺎﻟﻒ ﺃﻣﺮ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﻭﺍﻓﻖ ﻧﻬﻴﻪ‪ ،‬ﺇﺫ ﺑﻤﺨﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ‬ ‫ﻳﻔﻮﺕ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ‪ ،‬ﻭﺍﻟﻤﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺗﺤﺼﻞ ﺍﻟﻤﻔﺴﺪﺓ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻨﻬﻲ‪.‬‬ ‫ﻭﺍﻟﺒﺎﻃﻞ ﻣﺮﺍﺩﻑ ﻟﻠﻔﺎﺳﺪ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻓﻬﻤﺎ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺒﺎﻃﻞ‪ :‬ﻣﺎ ﻻ ﻳﻜﻮﻥ‬ ‫ﻣﺸﺮﻭ ﻋﺎ ﺑﺄﺻﻠﻪ ﻭﻻ ﻭﺻﻔﻪ‪ ،‬ﻭﺍﻟﻔﺎﺳﺪ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻣﺸﺮﻭ ﻋﺎ ﺑﺄﺻﻠﻪ ﺩﻭﻥ ﻭﺻﻔﻪ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻛﺒﻴﻊ ﺍﻟﻤﻼﻗﻴﺢ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﺒﻴﻊ ﺍﻟﺮﺑﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ‪» :‬ﻭﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﺮﺑﺎ ﺇﺫﺍ ﻃﺮﺣﺖ ﺯﻳﺎﺩﺗﻪ ﺻﺤﺖ ﻋﻘﺪﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺘﺞ‬ ‫ﺇﻟﻰ ﻋﻘﺪﺓ ﺃﺧﺮﻯ«‪.‬‬ ‫ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻧﺤﻮﻫﻤﺎ ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺨﻤﺴﺔ‪ ،‬ﻓﺈﻥ ﻣﻌﻨﻰ ﺻﺤﺔ ﺍﻟﺒﻴﻊ ﺇﺑﺎﺣﺔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻤﺒﻴﻊ)‪.(١‬‬ ‫‪ ٥٧٣‬ا‪5‬م ا\; "!ر ا‪M‬د اﻷ‪&g‬وي‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺤﻜﻢﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻷﺧﺮﻭﻱﺇﻟﻰ‪ :‬ﻋﺰﻳﻤﺔ‪ ،‬ﻭﺭﺧﺼﺔ)‪.(٢‬‬ ‫‪ ٥٧٤‬ا ‪.%‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺰﻳﻤﺔ ﻓﻬﻮ‪ :‬ﻣﺎ ﺷﺮﻉ ﺍﺑﺘﺪﺍﺀ ﻏﻴﺮ ﻣﺒﻨﻲ ﻋﻠﻰ ﺃﻋﺬﺍﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻛﻮﺟﻮﺏ‬ ‫ﺍﻟﺘﻤﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺗﺤﺮﻳﻢ ﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻟﺤﻢ‬ ‫ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٢٨/٢‬ ‪.٣٣٠‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣١/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪436‬‬ ‫‪ ٥٧٥‬أ>‪5‬م ا ‪.%‬‬ ‫ﺗﻨﻘﺴﻢ ﺍﻟﻌﺰﻳﻤﺔ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﻄﻠﻮﺏ ﻓﻌﻠﻪ‪.‬‬ ‫ﻭﺍﻵﺧﺮ‪ :‬ﻣﻄﻠﻮﺏ ﺗﺮﻛﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻌﻠﻪ‪ :‬ﻓﻬﻮ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ‪.‬‬ ‫ﺧﺎﻟﻴﺎ ﻣﻦ ﻃﻠﺐ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﻤﻄﻠﻮﺏ ﺗﺮﻛﻪ‪ :‬ﻓﻬﻮ ﺍﻟﻤﺤﺮﻡ ﻭﺍﻟﻤﻜﺮﻭﻩ‪ .‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻣﻦ ﻃﻠﺐ ﺍﻟﺘﺮﻙ‪ ،‬ﻓﺬﻟﻚ ﻣﺒﺎﺡ‪ ،‬ﻛﻜﺴﺐ ﺍﻟﻤﻌﻴﺸﺔ ﻓﻮﻕ ﺍﻟﻜﺴﺐ ﺍﻟﻼﺯﻡ‪،‬‬ ‫ﻭﻛﺎﻷﻛﻞ ﻭﺍﻟﻨﻮﻡ ﻭﺍﻟﺸﺮﺏ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻳﻔﻌﻠﻪ ﻛﻴﻒ ﺷﺎﺀ ﻣﺎ ﻟﻢ ﻳﻨﺘﻪ‬ ‫ﺇﻟﻰ ﺣﺪ ﻳﻤﻨﻊ ﺍﻟﺸﺮﻉ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻓﻌﻞ ﺍﻟﻤﺒﺎﺡ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺗﺮﻛﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﻴﺔ ﻣﻌﺘﺒﺮﺓ ﻓﻴﻪ‪ ،‬ﻓﻴﺜﺎﺏ ﺍﻟﻌﺒﺪ ﺑﻔﻌﻞ ﺍﻟﻤﺒﺎﺡ ﺇﺫﺍ ﻧﻮﻯ ﺑﻪ ﻃﺎﻋﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺇﺫﺍ ﻧﻮﻯ ﺑﺎﻷﻛﻞ ﺍﻟﺘﻘﻮﻱ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺑﺎﻟﻨﻮﻡ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺜﺎﺏ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﻟﻨﻴﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻤﺒﺎﺡ ﺇﻥ ﻓﺴﺪﺕ ﻧﻴﺘﻪ ﻓﻴﻪ‪.‬‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﺍﻟﻤﺒﺎﺡ ﻳﺘﺤﻮﻝ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺗﺎﺭﺓ ﻃﺎﻋﺔ‪ ،‬ﻭﺃﺧﺮﻯ‬ ‫ﻣﻌﺼﻴﺔ‪ ،‬ﻟﻤﺎ ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺻﻼﺡ ﺍﻟﻨﻴﺔ ﻭﻓﺴﺎﺩﻫﺎ‪ ،‬ﻭﻟﺬﺍ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺪﻣﻲ‬ ‫ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻗﺴﻤﻴﻦ‪ :‬ﻃﺎﻋﺔ ﻭﻣﻌﺼﻴﺔ‪ ،‬ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‪،‬‬ ‫ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﺍﻟﻤﺒﺎﺡ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﺒﺎﺡ ﻣﺄﻣﻮﺭ ﺑﻪ ﻣﺮﺓ‪ ،‬ﻭﻣﻨﻬﻲ ﻋﻨﻪ ﺃﺧﺮﻯ‪،‬‬ ‫ﻭﺇﻻ ﻟﺰﻡ ﺃﻥ ﻻ ﻳﻮﺟﺪ ﻣﺒﺎﺡ ‬ ‫ﺃﺻﻼ‪.‬‬ ‫ﺃﻳﻀﺎ؛ ﻷﻥ ﻓﻌﻞ ﺍﻟﻤﺒﺎﺡ ﺗﺮﻙ‬ ‫ﻭﺯﻋﻢ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻠﺨﻲ ﺃﻥ ﺍﻟﻤﺒﺎﺡ ﻣﺄﻣﻮﺭ ﺑﻪ ‬ ‫ﺣﺮﺍﻡ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺤﺮﺍﻡ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻳﺠﺐ ﻛﻮﺟﻮﺑﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺛﺒﺖ ﻭﺟﻮﺑﻪ‪ ،‬ﺛﺒﺖ ﺃﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻪ‪.‬‬ ‫‪437‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﻹﺟﻤﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺍﻧﻘﺴﺎﻡ ﺍﻷﺣﻜﺎﻡ ﺇﻟﻰ‪ :‬ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻨﺪﻭﺏ‪،‬‬ ‫ﻭﻣﺒﺎﺡ‪ ،‬ﻭﻣﺤﻈﻮﺭ‪ ،‬ﻭﻣﻜﺮﻭﻩ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺑﻪ ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻭﻓﻴﻪ ﻣﺨﺎﻟﻔﺔ‬ ‫ﺍﻹﺟﻤﺎﻉ)‪.(١‬‬ ‫‪ ٥٧٦‬ا&ق ‪ A4‬اا‪ hN‬وا‪I‬وب‬ ‫ﺟﺎﺯﻣﺎ‪ ،‬ﻓﻬﻮ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻣﺎ‬ ‫‬‫ﻃﻠﺒﺎ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻓﻌﻠﻪ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﻠﺐ ﻓﻌﻠﻪ ‬ ‫ﻃﻠﺒﺎ ﻏﻴﺮ ﺟﺎﺯﻡ ﻓﻬﻮ ﺍﻟﻤﻨﺪﻭﺏ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻄﻠﺐ ﺍﻟﺠﺎﺯﻡ‪ :‬ﻣﺎ ﻟﻮ ﺗﺮﻛﻪ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﻌﺒﺪ ﻟﻌﻮﻗﺐ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻄﻠﺐ ﻏﻴﺮ ﺍﻟﺠﺎﺯﻡ‪ :‬ﻣﺎ ﻟﻮ ﺗﺮﻛﻪ ﺍﻟﻤﻜﻠﻒ ﻟﻢ‬ ‫ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﺍﺟﺐ‪ :‬ﻣﺎ ﻓﻲ ﻓﻌﻠﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻓﻲ ﺗﺮﻛﻪ‬ ‫ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﻨﺪﻭﺏ‪ :‬ﻣﺎ ﻓﻲ ﻓﻌﻠﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺗﺮﻛﻪ ﻋﻘﺎﺏ)‪.(٢‬‬ ‫‪ ٥٧٧‬ا&‪.Mg‬‬ ‫ﺛﺎﻧﻴﺎ‪ ،‬ﻣﺒﻨ ‪‬ﻴﺎ ﻋﻠﻰ ﺃﻋﺬﺍﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻛﺈﺑﺎﺣﺔ ﺍﻷﻛﻞ‬ ‫ﺃﻣﺎ ﺍﻟﺮﺧﺼﺔ ﻓﻬﻲ‪ :‬ﻣﺎ ﺷﺮﻉ ‬ ‫ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻟﻠﻤﻀﻄﺮ‪ ،‬ﻭﻛﺠﻮﺍﺯ ﺍﻟﻘﺼﺮ ﻭﺍﻟﻔﻄﺮ ﻟﻠﻤﺴﺎﻓﺮ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻛﺜﻴﺮ‪ ،‬ﻓﻬﺬﻩ‬ ‫ﺛﺎﻧﻴﺎ ﻷﺟﻞ ﻋﺬﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺈﺑﺎﺣﺔ ﺍﻷﻛﻞ ﻣﻦ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ ﺇﻧﻤﺎ ﺷﺮﻋﺖ ﺷﺮ ﻋﺎ ‬ ‫ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﺍﻟﻘﺼﺮ‬ ‫ﺍﻟﻤﻴﺘﺔ ﻟﻠﻤﻀﻄﺮ ﺷﺮﻉ ﺑﻌﺪ ﺷﺮﻉ ﺗﺤﺮﻳﻤﻬﺎ ‬ ‫ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﻋﺬﺭ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻄﺮ‬ ‫ﻓﻲ ﺍﻟﺼﻼﺓ ﺷﺮﻉ ﺑﻌﺪ ﺷﺮﻉ ﺗﻤﺎﻣﻬﺎ ‬ ‫ﺍﻟﻤﺴﺎﻓﺮ)‪.(٣‬‬ ‫‪ ٥٧٨‬أ>‪5‬م ا&‪.Mg‬‬ ‫ﺍﻟﺮﺧﺼﺔ ﻧﻮﻋﺎﻥ‪ :‬ﺭﺧﺼﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﺭﺧﺼﺔ ﻣﺠﺎﺯﻳﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣١/٢‬ ‪.٣٣٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٣/٢‬ ‪.٣٣٤‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٠/٢‬ ‪.٣٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪438‬‬ ‫ ﺍﻟﺮﺧﺼﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ‬ ‫ﺃﻣﺎ ﺍﻟﺮﺧﺼﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻓﻬﻲ ﻧﻮﻋﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺃﻧﺴﺐ ﺑﺘﺴﻤﻴﺔ ﺍﻟﺮﺧﺼﺔ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻓﻜﺈﺟﺮﺍﺀ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻤﻜﺮﻩ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ‬ ‫ﺑﺎﻹﻳﻤﺎﻥ‪ ،‬ﻭﻛﺈﻓﻄﺎﺭ ﺍﻟﻤﻜﺮﻩ ﻓﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺟﻨﺎﻳﺘﻪ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻋﻠﻰ ﺇﺗﻼﻑ‬ ‫ﻣﺎﻝ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺤﻘﻮﻕ ﺍﻟﻤﺤﺮﻣﺔ‪ ،‬ﻛﺎﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎﻝ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﻤﺎ ﻓﻲ ﺗﺮﻙ‬ ‫ﻣﻀﻄﺮﺍ‪ ،‬ﻓﺈﻥ‬ ‫‪‬‬‫ﺍﻟﺨﺎﺋﻒ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﻛﻤﺎ ﻓﻲ ﺗﻨﺎﻭﻝ ﻣﺎﻝ ﺍﻟﻐﻴﺮ‬ ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻣﺤﺮﻣﺔ‪ ،‬ﻭﺃﺑﻴﺤﺖ ﻟﻠﻤﻜﺮﻩ ﺭﺧﺼﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻋﻠﻰ ﺷﺮﻁ‬ ‫ﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺇﺗﻼﻑ ﺣﻖ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺍﻟﺠﺰﺍﺀ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻓﻜﺎﻥ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺮﺧﺼﺔ ﻋﻠﻴﻪ ﺣﻘﻴﻘﺔ ﺃﻧﺴﺐ ﻣﻦ ﺇﻃﻼﻗﻬﺎ ﻋﻠﻰ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﺛﺒﻮﺕ ﺍﻷﺟﺮ ﻟﻤﻦ ﺃﺧﺬ ﺑﺎﻟﻌﺰﻳﻤﺔ ﻓﻴﻪ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺮﺧﺼﺔ‪،‬‬ ‫ﺍﺣﺘﺴﺎﺑﺎ ﻹﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺤﺎﻓﻈﺔ‬ ‫‬‫ﺣﺘﻰ ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻧﻪ ﺑﺬﻝ ﻧﻔﺴﻪ‬ ‫ﻋﻠﻰ ﺃﻭﺍﻣﺮﻩ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺮﺧﺼﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻓﻨﺤﻮ‪ :‬ﺇﻓﻄﺎﺭ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻲ ﺭﻣﻀﺎﻥ‬ ‫ﻷﺟﻞ ﺳﻔﺮﻩ‪.‬‬ ‫ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻟﻌﺰﻳﻤﺔ ﻓﻴﻪ ﺃﻭﻟﻰ‪ ،‬ﻓﻴﻨﺪﺏ ﺗﺮﻙ ﺍﻟﺮﺧﺼﺔ ﺇﻥ‬ ‫‬ ‫ﺿﻌﻔﺎ ﻓﻲ ﻗﻮﺗﻪ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﺠﻬﺎﺩ‪،‬‬ ‫ﻟﻢ ﻳﺨﻒ ﺍﻟﻤﺴﺎﻓﺮ ﺑﺘﺮﻛﻬﺎ‬ ‫‬ ‫ﺿﻌﻔﺎ ﻋﻦ ﺫﻟﻚ ﻧﺪﺏ ﻟﻪ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺧﺼﺔ‪ ،‬ﻷﺟﻞ‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺘﻠﻚ ﺍﻟﻄﺎﻋﺎﺕ‪.‬‬ ‫ﻭﺇﻥ ﺧﺎﻑﺑﺘﺮﻙ ﺍﻟﺮﺧﺼﺔﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻷﺧﺬ ﺑﻬﺎ‪،‬‬ ‫ﻟﻮﺟﻮﺏ ﺩﻓﻊ ﺍﻟﻀﺮﺭ ﻋﻦ ﺍﻟﻨﻔﺲ ﻣﺎ ﺃﻣﻜﻦ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٧/٢‬ ‪.٣٤٨‬‬ ‫‪439‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ ﺍﻟﺮﺧﺼﺔ ﺍﻟﻤﺠﺎﺯﻳﺔ‬ ‫ﺃﻣﺎ ﺍﻟﺮﺧﺼﺔ ﺍﻟﻤﺠﺎﺯﻳﺔ ﻓﻬﻲ ﻧﻮﻋﺎﻥ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺃﺗﻢ ﻓﻲ ﺍﻟﻤﺠﺎﺯﻳﺔ ﻣﻦ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻟﺒﻌﺪﻩ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺧﺼﺔ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺎ ﺣﻂ ﻋﻨﺎ ﻣﻦ ﺍﻷﺛﻘﺎﻝ ﺍﻟﻤﺸﺮﻭﻋﺔ ﻋﻠﻰ‬ ‫ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻛﺎﺷﺘﺮﺍﻁ ﻗﺘﻞ ﻧﻔﺲ ﺍﻟﺘﺎﺋﺐ ﻓﻲ ﺻﺤﺔ ﺗﻮﺑﺘﻪ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ s r q p o n m l k‬ﺍﻟﺒﻘﺮﺓ‪ [٥٤ :‬ﻓﺈﻧﻪ ﺭﻓﻊ ﻋﻨﺎ‬ ‫ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺸﺮﻭﻉ ﻋﻠﻰ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻨﺎ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻥ ﺭﻓﻌﻪ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﺭﺧﺼﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ :‬ﻣﺎ ﺭﻓﻊ ﻋﻨﺎ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺎﻗﺔ ﺍﻟﻤﺸﺮﻭﻋﺔ ﻋﻠﻰ ﻣﻦ ﻗﺒﻠﻨﺎ‪،‬‬ ‫ﻛﺘﻌﻴﻦ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﻌﻤﺪ ﻭﺍﻟﺨﻄﺄ‪ ،‬ﻭﻗﻄﻊ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺨﺎﻃﺌﺔ‪ ،‬ﻭﻗﻄﻊ ﻣﻮﺿﻊ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﻟﻔﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻧﻮﻋﻲ ﺍﻟﺮﺧﺼﺔ ﺍﻟﻤﺠﺎﺯﻳﺔ ﻓﻬﻮ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﻣﺸﺮﻭ ﻋﺎ‬ ‫ﻟﻨﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻛﻘﺼﺮ ﺍﻟﺼﻼﺓ‪ :‬ﻣﺸﺮﻭﻉ ﻟﻨﺎ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻏﻴﺮ‬ ‫ﻣﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺤﻀﺮ‪ ،‬ﻭﻛﺎﻷﻛﻞ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻣﺸﺮﻭﻉ ﻟﻨﺎ ﻓﻲ‬ ‫ﺣﺎﻝ ﺍﻟﻀﺮﺭ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 3 2 1 0 ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ [١١٩ :‬ﻏﻴﺮ ﻣﺸﺮﻭﻉ ﻓﻲ‬ ‫ﺣﺎﻝ ﺍﻟﺴﻌﺔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ # " ! ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٣ :‬‬ ‫ﻭﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻤﺸﺮﻭﻉ ﻓﻴﻪ ﺍﻟﺮﺧﺼﺔ‪،‬‬ ‫ﻭﻫﻮ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ ﻓﻲ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﺴﻔﺮ ﻓﻲ ﻗﺼﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﺘﻰ ﻟﻮ‬ ‫ﺃﻧﻪ ﺗﺮﻙ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻭﻫﻮ ﻣﻀﻄﺮ ﺇﻟﻴﻬﺎ ﺣﺘﻰ ﻣﺎﺕ ﺟﻮ ﻋﺎ‪ ،‬ﻛﺎﻥ ﻫﺎﻟﻜ ﺎ ﻋﻨﺪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ K J I ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ [٢٩ :‬ﻭﻫﺬﺍ ﻗﺎﺗﻞ ﻟﻨﻔﺴﻪ‪ ،‬ﺣﻴﺚ ﻭﺟﺪ‬ ‫ﻣﺒﺎﺣﺎ ﻓﻠﻢ ﻳﺤﻴﻬﺎ‪ ،‬ﻭﻓﻲ ﻏﻴﺮ ﻭﻗﺖ ﺍﻟﺮﺧﺼﺔ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻷﺧﺬ‬ ‫‬ ‫ﺳﺒﻴﻼ ‬ ‫ﺇﻟﻰ ﺇﺣﻴﺎﺋﻬﺎ‬ ‫ﺑﺎﻟﻌﺰﻳﻤﺔ‪ ،‬ﻭﻫﻮ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺤﻀﺮ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﻴﺘﺔ ﻓﻲ ﺍﻟﺴﻌﺔ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٩/٢‬ ‪.٣٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪440‬‬ ‫‪@ ٥٧٩‬م ا&‪ I .Mg‬ا@ء‬ ‫ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻄﻠﻘﻮﻥ ﺍﺳﻢ ﺍﻟﺮﺧﺼﺔ ﻋﻠﻰ ﺃﺳﻬﻞ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﻧﻈﺮﺍ ﻣﻨﻬﻢ ﺇﻟﻰ ﺳﻌﺘﻪ ﻭﻳﺴﺮﻩ‪ ،‬ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻣﻘﺎﺑﻠﻪ‪ .‬ﻓﺈﻃﻼﻕ ﺍﺳﻢ‬ ‫ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬‬ ‫ﺍﻟﺮﺧﺼﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺠﺎﺯ ﻋﺮﻓﻲ‪.‬‬ ‫ﻭﺣﻜﻤﻪ‪ :‬ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﺑﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻧﻪ ﺍﻟﺼﻮﺍﺏ ﺩﻭﻥ ﻣﻘﺎﺑﻠﻪ‬ ‫ﻭﺟﻮﺍﺯ ﺍﻷﺧﺬ ﺑﻪ ﻟﻠﻤﻘﻠﺪ ﺍﻟﺬﻱ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺘﺮﺟﻴﺢ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻷﻗﻮﺍﻝ)‪.(١‬‬ ‫‪ ٥٨٠‬أ>‪5‬م ا‪I‬وب‬ ‫ﺃﻣﺎ ﺃﻗﺴﺎﻡ ﺍﻟﻤﻨﺪﻭﺏ ﻓﻬﻲ‪ :‬ﺃﻧﻪ ﻳﻨﻘﺴﻢ ﺇﻟﻰ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻧﻔﻞ‪:‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻓﻬﻲ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻃﺮﻳﻘﺔ ﻣﺴﻠﻮﻛﺔ‪ ،‬ﺳﻠﻜﻬﺎ‬ ‫ ﻓﺄﻣﺎ ‪‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﻦ ﻫﻮ ﻋﻠﻢ ﻓﻲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻣﻮﺍﻇﺒﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻳﺴﻤﻰ ﺗﻄﻮ ﻋﺎ‬ ‫‬‫ ﻭﺃﻣﺎ ﺍﻟﻨﻔﻞ ﻓﻬﻮ‪ :‬ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻣﺴﺘﺤﺒ‪‬ﺎ ‬ ‫ﻭﻓﺮﻕ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺤﺴﻴﻦ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻄﻮﻉ ﻭﺍﻟﻤﺴﺘﺤﺐ‪.‬‬ ‫‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻮﺍﻇﺐ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺇﻥ ﻭﺍﻇﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻓﻬﻮ ‪‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻛﺄﻥ ﻓﻌﻠﻪ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﻴﻦ‪ ،‬ﻓﻬﻮ ﺍﻟﻤﺴﺘﺤﺐ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺎ ﻳﻨﺸﺌﻪ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻣﻦ ﺍﻷﻭﺭﺍﺩ‪ ،‬ﻓﻬﻮ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﺍﻟﺨﻼﻑ ﻟﻔﻈﻲ‪.‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺇﻟﻰ‪ :‬ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻏﻴﺮ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺆﻛﺪﺓ ﻛﺼﻼﺓ ﺍﻟﻀﺤﻰ‪،‬‬ ‫ﻭﺗﻨﻘﺴﻢ ‪‬‬ ‫ﻭﺍﻟﺴﻮﺍﻙ‪ ،‬ﻭﻧﺤﻮﻫﻤﺎ‪.‬‬ ‫ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﻋﻴﻦ ﺣﻜﻢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥١/٢‬ ‪.٣٥٢‬‬ ‫‪441‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺗﻠﻮﻳﻤﺎ‪ ،‬ﻭﻻ ﻳﺒﻠﻎ ﺑﻪ‬ ‫‬‫ﻓﺄﻣﺎ ﺣﻜﻢ ﺍﻟﻤﺆﻛﺪﺓ ﻓﻬﻮ‪ :‬ﺃﻥ ﺗﺎﺭﻛﻬﺎ ﻣﻠﻮﻡ ﻋﻠﻰ ﺗﺮﻛﻬﺎ‬ ‫ﻋﻘﺎﺑﺎ‪ ،‬ﻭﻫﻮ ﺧﺴﻴﺲ ﺍﻟﻤﻨﺰﻟﺔ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻻ ﻳﺘﻮﻟﻮﻧﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻟﻢ ﺗﻜﻦ‬ ‫‬ ‫ﺳﺒﻘﺖ ﻟﻪ ﻭﻻﻳﺔ ﻣﻌﻬﻢ‪ ،‬ﻭﻻ ﻳﺒﺮﺅﻭﻥ ﻣﻨﻪ ﺑﻨﻔﺲ ﺫﻟﻚ ﺍﻟﺘﺮﻙ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﻜﻢ ﻏﻴﺮ ﺍﻟﻤﺆﻛﺪﺓ ﻓﻬﻮ‪ :‬ﺃﻥ ﺗﺎﺭﻛﻬﺎ ﻻ ﻳﻼﻡ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺧﺴﻴﺲ ﺍﻟﻤﻨﺰﻟﺔ‬ ‫ﺗﺎﺭﻛﺎ ﻟﻠﻔﻀﻞ ﻋﻨﺪ ﺍﷲ )ﺗﻌﺎﻟﻰ(‪ ،‬ﻓﺈﻥ ﻓﺎﻋﻠﻬﺎ ﻳﺤﻮﺯ‬ ‫ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻟﻜﻨﻪ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ )ﺟﻞ ﻭﻋﻼ(‪.‬‬ ‫ﻫﺬﺍ ﻛﻠﻪ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﺘﺮﻙ ﺭﻏﺒﺔ ﻋﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺭﻏﺒﺔ ﻋﻦ ﺍﻟﺨﻴﺮ ﻓﻬﻮ‬ ‫ﺧﺴﻴﺲ ﺍﻟﻤﻨﺰﻟﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ)‪.(١‬‬ ‫‪ ;< ٥٨١‬ا‪I‬وب‬ ‫ﺍﻟﻤﻨﺪﻭﺏ ﺇﻟﻴﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﻟﻜﻮﻧﻪ ﻃﺎﻋﺔ ﺍﷲ ‪ 8‬ﻭﻋﺒﺎﺩﺓ‪،‬‬ ‫ﻭﻭﻗﻮﻉ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻪ ﻭﺍﻟﺤﺴﻦ ﻭﺍﻟﺨﻴﺮ ﻭﺍﻟﻤﺪﺡ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺟﻤﻴﻌﺎ)‪.(٢‬‬ ‫‬‫ﻭﺟﻮﺏ ﺍﻟﺜﻮﺍﺏ ﻭﺳﻘﻮﻁ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻫﻤﺎ ﻓﻲ ﺍﻟﻮﺍﺟﺐ‬ ‫‪ ٥٨٢‬أ>‪5‬م اا‪hN‬‬ ‫ﻟﻠﻮﺍﺟﺒﺎﺕ ﺗﻘﺴﻴﻤﺎﺕ‪:‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻟﻴﻠﻪ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺣﺼﻮﻟﻪ ﻣﻦ‬ ‫ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝﻭﻫﻮ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻟﻴﻠﻪﻓﻬﻮ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺑﻬﺬﺍ‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻣﻘﻄﻮﻉ ﺑﻪ‪ ،‬ﻛﻮﺟﻮﺏ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٤/٢‬ ‪.٣٣٥‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪442‬‬ ‫ﻭﺇﻟﻰ ﻏﻴﺮ ﻣﻘﻄﻮﻉ ﺑﻪ‪ ،‬ﻛﻮﺟﻮﺏ ﺍﻟﻮﺗﺮ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻝ ﻣﻘﻄﻮ ﻋﺎ ﺑﻪ؛‬ ‫ﻷﻥ ﺩﻟﻴﻞ ﻭﺟﻮﺑﻪ ﻗﻄﻌﻲ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﻋﻴﻦ ﺣﻜﻢ)‪.(١‬‬ ‫‪ ;< ٥٨٣‬اا‪ hN‬ا‪,‬‬ ‫ﺣﻜﻢ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﻄﻌﻲ‪ :‬ﺃﻧﻪ ﻭﺍﺟﺐ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺗﺎﺭﻛﻪ ﻓﺎﺳﻖ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺗﺮﻛﻪ‬ ‫‪‬‬ ‫ﻣﺴﺘﺤﻼ ﻟﺘﺮﻛﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺗﺮﻛﻪ ﺍﺳﺘﺨﻔﺎﻓﺎ‪.‬‬ ‫ﻏﻴﺮ ﻣﺴﺘﺤﻞ‪ ،‬ﻭﻣﺸﺮﻙ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻭﺟﻪ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻤﺴﺘﺤﻞ ﻟﺘﺮﻙ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﻄﻌﻲ ﻣﻦ ﻏﻴﺮ ﺗﺄﻭﻳﻞ‬ ‫ﻣﺸﺮﻙ؛ ﻷﻥ ﻓﻲ ﺍﺳﺘﺤﻼﻟﻪ ﺫﻟﻚ ﺭﺩ‪‬ﺍ ﻟﻠﻨﺺ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﺃﻥ ﺍﻻﺳﺘﺨﻔﺎﻑ‬ ‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺼﺎﺩﻣﺔ ﻟﻠﻨﺼﻮﺹ‪ ،‬ﻭﺇﻋﺮﺍﺽ ﻋﻦ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﺳﺘﺤﻘﺎﺭ‬ ‫ﻟﻤﺎ ﻋﻈﻢ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٢‬‬ ‫‪ ;< ٥٨٤‬اا‪ hN‬ا‪Ie‬‬ ‫ﺣﻜﻢ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻈﻨﻲ‪ :‬ﺃﻧﻪ ﻳﺠﺐ ﻓﻌﻠﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺎﺭﻙ ﻟﻪ ﻻ ﻳﺤﻜﻢ ﺑﻔﺴﻘﻪ‪ ،‬ﻓﺈﻥ‬ ‫‪‬‬ ‫ﻣﺴﺘﺤﻼ ﻟﺘﺮﻛﻪ ﺑﺪﻟﻴﻞ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻓﻬﻮ‬‫ﻛﺎﻥ ﺗﺮﻛﻪ‬ ‫ﻣﺼﻮﺏ ﻟﺬﻟﻚ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺴﺘﺪﻝ ﻟﻜﻦ ﻣﻘﻠﺪ‬ ‫ﻟﻤﺴﺘﺪﻝ‪ ،‬ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﻣﻦ ﻗﻠﺪﻩ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﻓﻲ ﺣﺎﻟﻪ ﻭﻣﻘﺎﺻﺪﻩ‪ ،‬ﻭﻻ ﻳﻔﺴﻖ ﺑﺬﻟﻚ‪ ،‬ﺇﻻ ﺇﺫﺍ‬ ‫ﻇﻬﺮﺕ ﻣﻨﻪ ﺍﻟﻤﻌﺎﻧﺪﺓ ﻭﺍﻟﻤﻜﺎﺑﺮﺓ ﻟﻤﺎ ﻳﻮﺟﺐ ﺍﻟﺸﺮﻉ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ‪ ،‬ﻛﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ‬ ‫ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﻌﻪ ﺧﻼﻓﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٦/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٦/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٦/٢‬ ‪.٣٣٧‬‬ ‫‪443‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٥٨٥‬اا‪ hN‬وا&ض‬ ‫ﻓﺮﺿﺎ‪ .‬ﻓﺎﻟﻮﺍﺟﺐ‬ ‫ﻳﺴ ‪‬ﻤﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻈﻨﻲ ‬ ‫ﻭﺍﻟﻔﺮﺽ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﺘﺮﺍﺩﻓﺎﻥ ﻋﺮﻓﺎ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺨﺼﻮﺍ ﺍﻟﻔﺮﺽ‬ ‫ﺑﺎﻟﻮﺍﺟﺐ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺧﺼﻮﺍ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻮﺍﺟﺐ ﺍﻟﻈﻨﻲ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻟﻔﻈﻲ‬ ‫ﻻ ﺛﻤﺮﺓ ﻟﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻪ)‪.(١‬‬ ‫‪ 45' ٥٨٦‬اا‪!" hN‬ر <‪M‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻮﺍﺟﺐﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺣﺼﻮﻟﻪﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻓﺮﺽ ﻋﻴﻦ؛ ﺇﻣﺎ ﺃﻥ ﻳﻄﻠﺐ ﺣﺼﻮﻟﻪ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻣﻦ ﻏﻴﺮ ﺃﻥ‬ ‫ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﻠﺐ ﺣﺼﻮﻟﻪ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﺑﻌﻴﻨﻪ‪.‬‬ ‫ﻓﺎﻷﻭﻝ‪ :‬ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻘﺴﻤﻴﻦ ﺣﻜﻢ)‪.(٢‬‬ ‫‪& ;< ٥٨٧‬ض ا;‪.%‬‬ ‫ﺃﻣﺎ ﺣﻜﻢ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻓﻬﻮ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻡ ﺟﻤﻴﻊ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻪ ﺑﻌﻀﻬﻢ‬ ‫ﻳﻨﺤﻂ ﻋﻦ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻬﺬﺍ ﺳ ‪‬ﻤﻲ ﻓﺮﺽ ﻛﻔﺎﻳﺔ؛ ﻷﻥ ﻓﻌﻞ ﺍﻟﺒﻌﺾ ﻟﻪ ﻳﻜﻔﻲ ﻋﻦ‬ ‫ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﻛﺼﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺻﻼﺓ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﺟﻬﺎﺯﻩ ﻭﺩﻓﻨﻪ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ‬ ‫ﻭﺃﻣﺜﺎﻟﻬﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻻ ﻳﻠﺰﻡ ﺟﻤﻴﻊ ﺍﻟﻤﻜﻠﻔﻴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ ﺑﻌﻀﻬﻢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٧/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٧/٢‬ ‪.٣٣٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪444‬‬ ‫ﻭﻟﻌﻞ ﺍﻟﻘﺎﺋﻞ ﺑﺬﻟﻚ ﻧﻈﺮ ﺇﻟﻰ ﺍﻻﻛﺘﻔﺎﺀ ﻓﻲ ﺃﺩﺍﺋﻪ ﺑﻔﻌﻞ ﺍﻟﺒﻌﺾ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺪﺭ‪ :‬ﻭﻟﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻓﺮﺽ ﻋﻠﻰ‬ ‫ﺍﻟﺒﻌﺾ ﻟﻴﺲ ﺑﺸﻲﺀ؛ ﻷﻥ ﺍﻟﺠﻤﻴﻊ ﺇﺫﺍ ﺗﺮﻛﻮﻩ ﻳﻜﻔﺮﻭﻥ‪ ،‬ﻭﻟﻮﻻ ﻟﺰﻭﻣﻪ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ‬ ‫ﻟﻤﺎ ﻓﺴﻘﻮﺍ ﻛﻠﻬﻢ ﺑﺘﺮﻛﻪ‪.‬‬ ‫ﻭﺛﻤﺮﺓ ﺍﻟﺨﻼﻑ‪ :‬ﺗﻈﻬﺮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻫﻞ ﻣﺼﺮ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﻓﺮﺽ‬ ‫ﻛﻔﺎﻳﺔ‪ ،‬ﻫﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺆﺩﻭﻩ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺑﻌﻀﻬﻢ ﻗﺪ ﺃﺩﺍﻩ‪ ،‬ﺃﻡ ﻟﻴﺲ ﻋﻠﻴﻬﻢ‬ ‫ﺫﻟﻚ ﺣﺘﻰ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻢ ﻳﺆﺩﻭﺍ؟‬ ‫ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻋﻠﻴﻬﻢ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﻭﺿﻬﻢ‪ ،‬ﺣﺘﻰ ﻳﺼﺢ ﺍﻧﺤﻄﺎﻃﻬﺎ‬ ‫ﻋﻨﻬﻢ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﺗﻌﻄﻴﻞ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺇﻫﻤﺎﻝ ﺍﻟﻠﻮﺍﺯﻡ‪.‬‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺛﺒﻮﺕ ﺫﻟﻚ‬ ‫‬‫ﻭﻣﻦ ﺃﺣﻜﺎﻣﻪ‪ :‬ﺃﻥ ﻣﻦ ﺃﻧﻜﺮﻩ ﻳﻜﻮﻥﺑﺈﻧﻜﺎﺭﻩ ‬ ‫ﺍﻟﻔﺮﺽ ﻗﻄﻌ ‪‬ﻴﺎ)‪.(١‬‬ ‫‪& ;< ٥٨٨‬ض ا‪A4‬‬ ‫ﺃﻣﺎ ﻓﺮﺽ ﺍﻟﻌﻴﻦﻭﻫﻮ‪ :‬ﻣﺎ ﻃﻠﺐ ﺣﺼﻮﻟﻪ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ‪ ،‬ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥﻓﺈﻧﻪ ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺆﺩﻳﻪ ﻛﻤﺎ ﻃﻠﺐ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻳﺼﺢ ﺍﻻﺟﺘﺰﺍﺀ ﻓﻴﻪ ﺑﻔﻌﻞ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫‪45' ٥٨٩‬ت اا‪m &eI hN‬ر ‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻮﺍﺟﺐﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪﺇﻟﻰ‪ :‬ﻭﺍﺟﺐ ﻣﻌﻴﻦ‪ ،‬ﻭﺇﻟﻰ ﻏﻴﺮ‬ ‫ﻣﻌﻴﻦ‪:‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٨/٢‬ ‪.٣٣٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٩/٢‬‬ ‫‪445‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ ﻭﺍﺟﺐ ﻣﻌﻴﻦ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻤﻌﻴﻦ‪ ،‬ﻓﻬﻮ‪ :‬ﻣﺎ ﺗﻌﻠﻖ ﺑﻮﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻛﻮﺟﻮﺏ‬ ‫ﻣﺨﺼﻮﺻﺎ)‪.(١‬‬ ‫‬‫ﻭﺍﺣﺪﺍ‬ ‫‬‫ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻣﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‬ ‫ ﻭﺍﺟﺐ ﻏﻴﺮ ﻣﻌﻴﻦ‪:‬‬ ‫ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﺷﻴﺎﺀ ﺧﻴﺮ‬ ‫‬‫ﺃﻣﺎ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻐﻴﺮ ﺍﻟﻤﻌﻴﻦ‪ ،‬ﻓﻬﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‬ ‫ﺍﻟﻌﺒﺪ ﻓﻲ ﻓﻌﻞ ﺃﻳﻬﺎ ﺷﺎﺀ‪ ،‬ﻛﺨﺼﺎﻝ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻓﺈﻥ ﺭﺑﻨﺎﺗﻌﺎﻟﻰﻗﺪ ﺃﻣﺮﻧﺎ ﺑﻔﻌﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻦ‪ :‬ﺍﻹﻃﻌﺎﻡ‪ ،‬ﻭﺍﻟﻜﺴﻮﺓ‪ ،‬ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﺧﻴﺮﻧﺎ ﻓﻲ ﻓﻌﻞ ﺃﻳﻬﺎ ﺷﺌﻨﺎ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻨﺎ‬ ‫ﺗﺮﻙ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﻌﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺰﻭﻳﺞ ﺃﺣﺪ ﺍﻷﻛﻔﺎﺀ ﺍﻟﺨﺎﻃﺒﻴﻦ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﺸﺮﺓ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺃﻣﺮ‬ ‫ﺍﻟﻮﻟﻲ ﺑﺘﺰﻭﻳﺞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﻴﺮ ﻓﻴﻬﻢ‪ ،‬ﻓﺄﻳﺎ ﺯﻭﺝ ﺃﺟﺰﺃﻩ‪.‬‬ ‫ﻓﺎﻟﻮﺍﺟﺐ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﻌﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺍﻟﺠﻤﻴﻊ ﻭﺍﺟﺐ‪ ،‬ﻭﻳﺴﻘﻂ ﺑﺎﻟﻮﺍﺣﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻭﺍﺣﺪ ﻣﻌﻴﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺪ‬ ‫ﻓﻴﺨﺘﻠﻒ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻤﻜﻠﻒ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻭﺍﺣﺪ ﻣﻌﻴﻦ ﻻ ﻳﺨﺘﻠﻒ‪ ،‬ﻟﻜﻨﻪ ﻳﺴﻘﻂ ﺑﻪ ﻭﺑﺎﻵﺧﺮ‪.‬‬ ‫ﻭﺣﺠﺘﻨﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﻌﻴﻦ‪ :‬ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﻭﺟﻮﺏ‬ ‫ﻭﺍﺟﺒﺎ‪ ،‬ﻭﺟﺐ‬ ‫‬‫ﺗﺰﻭﻳﺞ ﺃﺣﺪ ﺍﻷﻛﻔﺎﺀ ﺍﻟﺨﺎﻃﺒﻴﻦ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺠﻤﻴﻊ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻴ ﻨﺎ ﻟﻢ ﻳﺠﺰ ﺗﺰﻭﻳﺞ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺘﻌﻴﻴﻦ ﻧﻘﻴﺾ ﺍﻟﺘﺨﻴﻴﺮ‪.‬‬ ‫ﻭﺍﻟﻐﺮﺽ ﺃﻧﻪ ﻣﺨﻴﺮ‪ ،‬ﻓﺒﻄﻞ ﺍﻟﺘﻌﻴﻴﻦ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٣٩/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٣٩/١‬ ‪.٣٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪446‬‬ ‫‪ ٥٩٠‬ا\&م وا;&وه‬ ‫ﺟﺎﺯﻣﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻏﻴﺮ‬ ‫‬‫ﻃﻠﺒﺎ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﺗﺮﻛﻪ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﻠﺐ ﺗﺮﻛﻪ ‬ ‫ﺟﺎﺯﻡ‪.‬‬ ‫ﺟﺎﺯﻣﺎ ﻓﻬﻮ‪ :‬ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻛﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪،‬‬ ‫‬‫ﻃﻠﺒﺎ‬ ‫ﻓﺈﻥ ﻃﻠﺐ ﺗﺮﻛﻪ ‬ ‫ﻭﺍﻟﺪﻡ‪ ،‬ﻭﺃﻣﺜﺎﻟﻬﺎ‪ .‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺤﺮﺍﻡ‪ :‬ﻣﺎ ﻓﻲ ﻓﻌﻠﻪ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻓﻲ ﺗﺮﻛﻪ‬ ‫ﺍﻟﺜﻮﺍﺏ‪.‬‬ ‫ﻃﻠﺒﺎ ﻏﻴﺮ ﺟﺎﺯﻡ‪ ،‬ﻓﻬﻮ‪ :‬ﺍﻟﻤﻜﺮﻭﻩ‪ .‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻭﺇﻥ ﻃﻠﺐ ﺗﺮﻛﻪ ‬ ‫ﺍﻟﻤﻜﺮﻭﻩ‪ :‬ﻣﺎ ﻓﻲ ﺗﺮﻛﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻓﻌﻠﻪ ﻋﻘﺎﺏ)‪.(١‬‬ ‫‪ ٥٩١‬أ>‪5‬م ا;&وه‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻤﻨﺪﻭﺏ ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﺳﻨ‪‬ﺔ ﻭﻣﺴﺘﺤﺐ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪:‬‬ ‫ﻣﺎ ﻛﺎﻧﺖ ﻛﺮﺍﻫﻴﺘﻪ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺩﻟﻴﻞ ﺧﺎﺹ ﻛﺎﻟﻨﻬﻲ‬ ‫ﻋﻦ ﺃﻛﻞ ﻟﺤﻮﻡ ﺍﻟﺴﺒﺎﻉ ﻭﺫﻭﺍﺕ ﺍﻟﻤﺨﺎﻟﺐ ﻣﻦ ﺍﻟﻄﻴﻮﺭ‪.‬‬ ‫ﻣﻜﺮﻭﻫﺎ ﻛﺮﺍﻫﻴﺔ ﺧﻔﻴﻔﺔ‪ ،‬ﻭﺳﻤﺎﻩ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺧﻼﻑ ﺍﻷﻭﻟﻰ‪،‬‬ ‫‬‫ﻭﺇﻟﻰ‪ :‬ﻣﺎ ﻛﺎﻥ‬ ‫ﻭﻫﻮ ﻣﺎ ﻟﻢ ﻳﺮﺩ ﻧﺺ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻨﻪﺑﻌﻴﻨﻪ‪ ،‬ﻟﻜﻦ ﻋﻠﻢ ﻣﻦ ﺃﺩﻟﺔ ﺃﺧﺮ ﺃﻧﻪ ﻣﻜﺮﻭﻩ‬ ‫ﻓﻲ ﺍﻟﺸﺮﻉ‪ .‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻛﺘﺮﻙ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ؛ ﻷﻥ ﺗﺮﻙ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻣﻜﺮﻭﻩ‪.‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻳﻄﻠﻖ ﺍﻟﻤﻜﺮﻭﻩ ﻋﻠﻰ ﺍﻟﺤﺮﺍﻡ ‬ ‫ﻭﻗﺴﻢ ﺍﻟﺤﻨﻔﻴﺔ ﺍﻟﺤﺮﺍﻡ ﺇﻟﻰ‪ :‬ﺣﺮﺍﻡ‪ ،‬ﻭﻣﻜﺮﻭﻩ ﻛﺮﺍﻫﺔ ﺗﺤﺮﻳﻢ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻟﺤﺮﺍﻡ‬ ‫ﺍﺳﻤﺎ ﻟﻤﺎ ﺛﺒﺖ‬ ‫‬‫ﺍﺳﻤﺎ ﻟﻤﺎ ﺣﺮﻡ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ‪ .‬ﻭﺍﻟﻤﻜﺮﻭﻩ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺤﺮﻳﻢ‬ ‫‬ ‫ﺗﺤﺮﻳﻤﻪ ﺑﺪﻟﻴﻞ ﻇﻨﻲ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٤٢/٢‬‬ ‫‪447‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻓﺎﻟﺤﺮﺍﻡ ﻋﻨﺪﻫﻢ ﻣﻘﺎﺑﻞ ﻟﻠﻔﺮﺽ‪ ،‬ﻭﺍﻟﻤﻜﺮﻭﻩ ﻛﺮﺍﻫﺔ ﺗﺤﺮﻳﻢ ﻣﻘﺎﺑﻞ ﻟﻠﻮﺍﺟﺐ)‪.(١‬‬ ‫‪4‬ن \‪ .‬ا"\&‪ %‬ا< ‪A4 &48‬‬‫‪٥٩٢‬‬ ‫ﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻓﻲ ﺟﻮﺍﺯ ﺃﻥ ﻳﺤﺮﻡ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﻌﻴﻦ ﻣﻦ ﺃﺷﻴﺎﺀ‬ ‫ﻣﺨﻴﺮﺍ ﻓﻲ ﺗﺮﻙ ﺃﻳﻬﺎ ﺷﺎﺀ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫‬‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻤﻜﻠﻒ‬ ‫ﻭﺍﺣﺪ ﻻ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﻤﻨﻌﻬﺎ ﻣﻌﻈﻢ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻪ ﺍﻟﻤﻨﻊ‪:‬‬ ‫ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻨﻊ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻴﻪ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ æ å ä ã â á ﴿ :‬ﺍﻹﻧﺴﺎﻥ‪ [٢٤ :‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﻋﻦ ﺍﻟﺠﻤﻴﻊ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻣﻨﻌﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ؛ ﻷﻥ ﺍﻟﻨﻬﻲ ﺇﺫﺍ ﺗﻌﻠﻖ ﺑﺸﻲﺀ ﺍﻗﺘﻀﻰ ﻗﺒﺤﻪ‪،‬‬ ‫ﻓﺈﺫﺍ ﺗﻌﻠﻖ ﺑﺄﺣﺪ ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬ﻻ ﺑﻌﻴﻨﻪ‪ ،‬ﻗﺪﺭ ﺗﻘﺒﻴﺢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺣﻴﺎﻟﻪ‪،‬‬ ‫ﻣﻌﺎ)‪.(٢‬‬ ‫ﻓﻴﺘﺼﻒ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻤﺎ ﻳﺘﺼﻒ ﺑﻪ ﺍﻵﺧﺮ‪ ،‬ﻓﻴﻠﺰﻡ ﺗﻘﺒﻴﺤﻬﻤﺎ ‬ ‫‪  ٥٩٣‬ﻻ ‪ 4 †M%‬ا"‪&44O‬‬ ‫ﻻ ﻳﺼﺢ ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻦ ﻓﻌﻠﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﻄﻠﻮﺏ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻏﻴﺮ ﻣﻄﻠﻮﺏ‪ ،‬ﻓﻼ‬ ‫ﻳﺨﻴﺮ ﺑﻴﻦ ﻭﺍﺟﺐ ﻭﻣﺒﺎﺡ‪ ،‬ﻭﻫﻜﺬﺍ؛ ﻷﻧﻪ ﺇﺫﺍ ﺧﻴﺮ ﺑﻴﻨﻬﻤﺎ ﺳﻘﻄﺖ ﺣﺮﻣﺔ ﺍﻟﺤﺮﺍﻡ‪،‬‬ ‫ﻭﺍﺟﺒﺎ‪.‬‬ ‫‬‫ﻣﺒﺎﺣﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺴﻘﻂ ﺇﻳﺠﺎﺏ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﻭﺻﺎﺭ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻻ ﻳﺼﺢ ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻦ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻤﻨﺪﻭﺏ‪ ،‬ﻭﻻ ﺑﻴﻦ ﺍﻟﻤﺤﺮﻡ‬ ‫ﻭﻛﺬﻟﻚ ‬ ‫ﻭﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﺇﺫ ﺑﺎﻟﺘﺨﻴﻴﺮ ﺑﻴﻨﻬﻤﺎ ﻳﺴﻘﻂ ﺗﺤﺮﻳﻢ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻓﻼ ﻳﺼﺢ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ ﺑﻴﻨﻬﻤﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٢/٢‬ ‪.٣٤٣‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٤٤/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٤٥/٢‬ ‪.٣٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪448‬‬ ‫‪ ٥٩٤‬أ& اﷲ '‪ d‬وﻼ>" اب واب‬ ‫ﻻ ﻳﺼﺢ ﻓﻲ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻜﻠﻒ ﺍﷲ ﺍﻟﻌﺒﺎﺩ ﻭﻻ ﻣﺜﻮﺑﺔ ﻭﻻ ﻋﻘﻮﺑﺔ؛ ﻷﻧﻪ‬ ‫ﻻ ﺗﻜﻠﻴﻒ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪.‬‬ ‫ﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﺮ ﺃﻥ ﻳﻄﺎﻉ‪ ،‬ﻭﻧﻬﻰ ﺃﻥ ﻳﻌﺼﻰ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺛﻮﺍﺏ ﻟﻠﻄﺎﺋﻊ‪،‬‬ ‫ﻭﻻ ﻋﻘﺎﺏ ﻟﻠﻌﺎﺻﻲ‪ ،‬ﻓﺎﻟﻄﺎﺋﻊ ﻭﺍﻟﻌﺎﺻﻲ ﺳﻮﺍﺀ‪.‬‬ ‫ﻭﻻ ﻳﻮﺟﺐ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻫﻤﺎ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﺮﻉ ﻋﻴﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺼﺢ ﻓﻲ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺠﻌﻞ ﺛﻮﺍﺏ ﺍﻟﻄﺎﺋﻊ ﺗﺮﻙ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻋﻘﻮﺑﺔ ﺍﻟﻌﺎﺻﻲ‬ ‫ﺣﺮﻣﺎﻥ ﺍﻷﺟﺮ‪ ،‬ﻭﻳﺼﺢ ﻓﻲ ﺍﻟﻌﻘﻞ ﺩﻭﺍﻡ ﺍﻟﺘﻜﻠﻴﻒ ﻟﻮ ﻟﻢ ﻳﺮﺩ ﺍﻟﺸﺮﻉ ﺑﻌﺪﻡ‬ ‫ﺩﻭﺍﻣﻪ)‪.(١‬‬ ‫‪ ٥٩٥‬ا\; ا ‬ ‫ﺳﺒﺒﺎ‪ ،‬ﺃﻭ ﺷﺮﻃ ﺎ‪ ،‬ﺃﻭ ﻋﻼﻣﺔ ﻟﺸﻲﺀ‬ ‫‬‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﺸﺎﺭﻉ‪ :‬ﻋﻠﺔ‪ ،‬ﺃﻭ‬ ‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺍﻟﻨﺪﺏ‪ ،‬ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻢ‪،‬‬ ‫ﺣﻜﻤﺎ ﺗﻜﻠﻴﻔ ‪‬ﻴﺎ‪ ،‬ﻛ ﴿ ‪k‬‬ ‫‬‫ﻭﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﺄﺛﺮ ﺍﻟﺨﻄﺎﺏ ﺇﻥ ﻛﺎﻥ‬ ‫‪] ﴾ q p o n m l‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٣ :‬ﺳ ‪‬ﻤﻲ ﻓﻲ ﺍﺻﻄﻼﺣﻬﻢ‬ ‫ﺑﺎﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺛﺒﻮﺕ ﻭﺻﻒ ﻋﻠﺔ ﻟﺤﻜﻢ‪ ،‬ﺃﻭ ﺳﺒﺒ ﺎ ﻟﻪ‪ ،‬ﺃﻭ ﺷﺮﻃ ﺎ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﺃﻭ‬ ‫ﻋﻼﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﺳ ‪‬ﻤﻲ ﺑﺎﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٤٦/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٢/٢‬‬ ‫‪449‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٥٩٦‬أ>‪5‬م ا\; ا ‬ ‫ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ ﺧﻤﺴﺔ‪ :‬ﺍﻟﺮﻛﻨﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻭﺍﻟﺸﺮﻃﻴﺔ‪،‬‬ ‫ﻭﻛﻮﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻋﻼﻣﺔ)‪.(١‬‬ ‫‪ ٥٩٧‬ا&]‪A‬‬ ‫ﻋ ‪‬ﺮﻑ ﺍﻟﺮﻛﻦ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﻳﺘﻘﻮﻡ ﺑﻪ ﺍﻟﺸﻲﺀ‪ ،‬ﺑﻤﻌﻨﻰ‪ :‬ﺃﻧﻪ ﻳﺪﺧﻞ ﻓﻲ ﻗﻮﺍﻣﻪ‪ ،‬ﻭﻳﻨﻬﺪﻡ‬ ‫ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺑﺎﻧﺘﻔﺎﺋﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻹﻗﺮﺍﺭ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﻓﺈﻧﻪ ﺭﻛﻦ ﻟﺘﻤﺎﻡ ﺍﻹﻳﻤﺎﻥ ﻋﻨﺪ‬ ‫ﺟﻤﻬﻮﺭ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺷﺮﻁ ﻟﺘﻤﺎﻣﻪ‪ ،‬ﻭﻛﺘﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻤﺸﺮﻭﻋﺔ‪ ،‬ﻭﻛﺮﻛﻌﺔ‬ ‫ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﺭﻛﺎﻥ ﻻ ﻳﻘﻮﻡ ﺫﻟﻚ‬ ‫ﺍﻟﺸﻲﺀ ﺍﻟﻤﺸﺮﻭﻉ ﺇﻻ ﺑﻬﺎ‪ ،‬ﻓﻼ ﺇﻳﻤﺎﻥ ﻟﻤﻦ ﺃﺑﻰ ﻣﻦ ﺍﻟﺘﺸﻬﺪ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﻭﻻ ﺻﻼﺓ‬ ‫ﻟﻤﻦ ﻟﻢ ﻳﻜﺒﺮ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻫﻜﺬﺍ)‪.(٢‬‬ ‫‪ ٥٩٨‬ا&ق ‪ A4‬ا‪ .‬وا‪h!5‬‬ ‫ﻓﺮﻕ ﺑﻌﻀﻬﻢ ﺑﻴﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﺴﺒﺐ ﺑﺜﻼﺛﺔ ﻭﺟﻮﻩ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺗﺨﺘﺺ ﺑﻤﺤﺎﻝ ﺍﻟﺤﻜﻢ ﺃﻳﻨﻤﺎ ﺃﺗﺖ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺰﻧﺎ‬ ‫‬ ‫ﺣﺎﺻﻼ ﻓﻲ ﻣﺤﻞ ﺍﻟﺠﻠﺪ؟ ﻭﻛﺬﻟﻚ ﺍﻟﻘﺘﻞ ﻓﻲ‬‫ﻟﻤﺎ ﻛﺎﻥ ﻋﻠﺔ ﻓﻲ ﺍﻟﺠﻠﺪ‪ ،‬ﻛﺎﻥ‬ ‫ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﻓﻲ ﺍﻟﺴﺒﺐ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻭﻗﺖ‬ ‫ﺣﺎﺻﻼ ﻓﻲ ﻣﺤﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﻗﺖ ﺍﻟﺰﻛﺎﺓ؟‬‫‬‫ﺍﻟﺼﻼﺓ ﻟﻴﺲ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﻻ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ‪ ،‬ﻛﺎﻟﻘﺘﻞ ﻭﺍﻟﺰﻧﺎ‪،‬‬ ‫ﺑﺨﻼﻑ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ‪ ،‬ﻛﺎﻟﺪﻟﻮﻙ ﻟﻮﺟﻮﺏ ﺍﻟﺼﻼﺓ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٣/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٣/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪450‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﻻ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺇﻻ ﻭﻳﺸﺘﺮﻙ ﻓﻲ ﺍﻟﺤﻜﻢ ﻋﻨﺪ ﻣﻦ ﻣﻨﻊ‬ ‫ﺗﺨﺼﻴﺼﻬﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻗﺎﺗﻞ ﺍﻟﻌﻤﺪ ﺍﻟﻌﺪﻭﺍﻧﻲ ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻓﻴﻪ ﺟﻤﺎﻋﺔ ﺍﺷﺘﺮﻛﻮﺍ‬ ‫ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺷﺒﻬﻪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﻘﺪ‬ ‫ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﻣﻦ ﻻ ﻳﺸﺘﺮﻙ ﻓﻲ ﺣﻜﻤﻪ؛ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻻ ﻳﻘﺘﻀﻲ‬ ‫ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ‪.‬‬ ‫ﻭﻟﻸﺻﻮﻟﻴﻴﻦ ﻓﻲ ﺍﻟﺴﺒﺐ ﺍﺻﻄﻼﺣﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﺧﺺ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺃﻋﻢ‪ .‬ﺃﻣﺎ‬ ‫ﺍﻻﺻﻄﻼﺡ ﺍﻷﻋﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺒﺐ ﻳﻄﻠﻖ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺿﻌﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻌﻠﺔ‪،‬‬ ‫ﺳﺒﺒﺎ ﺑﺎﻋﺘﺒﺎﺭ)‪.(١‬‬ ‫ﻭﺍﻟﺴﺒﺐ ﺍﻷﺧﺺ‪ ،‬ﻭﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ‪ ،‬ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺴ ‪‬ﻤﻰ ‬ ‫‪ $%&' ٥٩٩‬ا‪h!5‬‬ ‫ﻋﺮﻑ ﺍﻟﺴﺒﺐ ﺑﺄﻧﻪ‪ :‬ﺍﻟﻮﺻﻒ ﺍﻟﻤﻮﺻﻞ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﺑﻮﺍﺳﻄﺔ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻷﻣﺮ‬ ‫‪‬‬ ‫ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﻣﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺑﻮﺍﺳﻄﺔ ﻓﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﻛﺎﻷﻣﺮ ﺑﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻛﺎﻟﺪﻻﻟﺔ‬ ‫ﻋﻠﻰ ﺣﺼﻦ ﺍﻟﻌﺪﻭ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﻭﺻﺎﻑ ﻣﻮﺻﻠﺔ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﺑﻮﺍﺳﻄﺔ ﻓﻌﻞ‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﻭﺍﻟﻤﺪﻟﻮﻝ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻮﺍﺳﻄﺔ ﻫﻲ ﻋﻠﺔ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﺴﺒﺐ ﻗﺪ ﻳﻀﻢ ﺇﻟﻴﻪ ﺍﻟﺤﻜﻢ ﻓﻲ ﻣﻮﺿﻊ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻀﻢ ﺇﻟﻴﻪ ﻓﻲ‬ ‫ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻭﺣﻜﻤﻬﺎ ﻣﻀﻤﻮﻡ ﺇﻟﻴﻬﺎ‪ ،‬ﺣﺘﻰ ﻟﻮ‬ ‫ﺃﺻﻼ)‪.(٢‬‬ ‫ﻓﺎﺭﻗﻬﺎ ﻟﻢ ﺗﻜﻦ ﻋﻠﺔ ‬ ‫‪ ٦٠٠‬أاع ا‪h!5‬‬ ‫ﺍﻟﺴﺒﺐ ﻧﻮﻋﺎﻥ‪ :‬ﻧﻮﻉ ﻻ ﻳﻀﻢ ﺇﻟﻴﻪ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﺴﺒﺐ ﺍﻟﺤﻘﻴﻘﻲ ﻋﻨﺪﻫﻢ‪،‬‬ ‫ﻭﺫﻟﻚ ﻛﻨﻘﺐ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺈﻥ ﻧﺎﻗﺒﻪ ﻻ ﻳﻀﻤﻦ ﺇﻻ ﻗﻴﻤﺔ ﺍﻟﻨﻘﺐ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺟﺎﺀ ﺍﻟﻠﺺ‪،‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٤/٢‬ ‪.٣٥٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٤/٢‬ ‪.٣٥٥‬‬ ‫‪451‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻓﺪﺧﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻘﺐ‪ ،‬ﻓﺤﺎﺯ ﻣﺎ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺫﻫﺐ ﺑﻪ‪ ،‬ﻻ ﻳﻀﻤﻦ ﺍﻟﻨﺎﻗﺐ ﻟﻤﺎ‬ ‫ﺃﺧﺬ ﺍﻟﻠﺺ‪ ،‬ﺑﻞ ﺿﻤﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻠﺺ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺎﻗﺐ ﻗﻴﻤﺔ ﻗﺺ‬ ‫ﺍﻟﺠﺪﺍﺭ‪ ،‬ﺃﻱ‪ :‬ﻧﻘﺒﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻻ ﻳﻀﻤﻦ ﻣﻦ ﺃﻣﺮ ﺑﺎﻟﻐﺎ ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﺃﻭ ﻗﻄﻊ ﻃﺮﻳﻖ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻶﻣﺮ‬ ‫ﺳﻠﻄﺎ ﻧﺎ ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﺑﻞ ﺿﻤﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻓﺎﻋﻠﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻻ ﻳﺸﺎﺭﻙ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺣﺼﻦ ﺍﻟﻌﺪﻭ ﺍﻟﺠﻨﺪ ﻓﻲ ﺍﻟﻐﻨﻴﻤﺔ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﻌﻬﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻴﻤﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬ ‫ﺳﺒﺒﺎ ﻣﺠﺎﺯ ‪‬ﻳﺎﻓﻬﻮ ﻧﺤﻮ ﺣﻔﺮ‬ ‫‬‫ﻭﻳﺴ ‪‬ﻤﻰ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﻀﻢ ﺇﻟﻴﻪ ﺍﻟﺤﻜﻢ‬ ‫ﺗﻌﺪﻳﺎ‪ ،‬ﻓﺈﻥ ﺣﺎﻓﺮﻩ ﻛﺬﻟﻚ ﻳﻀﻤﻦ ﻣﺎ ﺃﺗﻠﻔﻪ ﺍﻟﺒﺌﺮ‪ ،‬ﻓﻠﻮ ﻭﻗﻊ ﺣﻴﻮﺍﻥ‬ ‫ﺍﻟﺒﺌﺮ ﻓﻲ ﻣﻠﻚ ﺍﻟﻐﻴﺮ ‬ ‫ﺃﻭ ﺁﺩﻣﻲ ‬ ‫ﻣﺜﻼ ﻓﻲ ﺍﻟﺒﺌﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﺎﻓﺮ ﺿﺎﻣ ﻨﺎ ﻟﻪ ﻓﺤﻔﺮ ﺍﻟﺒﺌﺮ ﺳﺒﺐ ﻟﺘﻼﻑ ﺍﻟﺘﺎﻟﻒ ﻓﻴﻪ‪،‬‬ ‫ﻟﻜﻦ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻮﻗﻮﻉ‪ ،‬ﻓﺎﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﺒﺌﺮ ﻫﻮ ﻋﻠﺔ ﺍﻟﺘﻼﻑ‪ ،‬ﻭﺣﻔﺮ ﺍﻟﺒﺌﺮ ﺳﺒﺐ ﻟﺬﻟﻚ‪.‬‬ ‫ﻣﺸﺎﺑﻬﺎ ﻟﻠﻌﻠﺔ ﻓﻲ‬ ‫‬‫ﻭﻗﺪ ﺿﻢ ﺍﻟﺤﻜﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺇﻟﻰ ﺍﻟﺴﺒﺐ ﻟﻜﻮﻧﻪ‬ ‫ﺍﻟﺘﺄﺛﻴﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻴﺎﺩﺓ ﺍﻟﺪﺍﺑﺔ ﻭﺳﻮﻗﻬﺎ‪ ،‬ﻭﻗﻄﻊ ﺣﺒﻞ ﺍﻟﻘﻨﺪﻳﻞ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ‬ ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﺳﺒﺎﺏ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﺸﺎﺑﻬﺔ ﻟﻠﻌﻠﻞ‪ ،‬ﻓﻴﻀﻢ ﺇﻟﻴﻬﺎ ﺍﻟﺤﻜﻢ‪ ،‬ﻛﺎﻟﻌﻠﻞ‪،‬‬ ‫ﻓﻴﻀﻤﻦ ﻗﺎﺋﺪ ﺍﻟﺪﺍﺑﺔ ﻭﺳﺎﺋﻘﻬﺎ ﻣﺎ ﺃﺗﻠﻔﺘﻪ ﺍﻟﺪﺍﺑﺔ ﺑﻤﻘﺪﻣﻬﺎ‪ ،‬ﻟﻜﻮﻥ ﺳﻮﻗﻪ ﻭﻗﻴﺎﺩﺗﻪ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﺎﻋﺚ ﻟﻬﺎ ﻋﻠﻰ ﺇﺗﻼﻑ ﻣﺎ ﺃﺗﻠﻔﺘﻪ)‪.(١‬‬ ‫‪ $%&' ٦٠١‬ا‪&Q‬ط‬ ‫ﻋﺮﻑ ﺍﻟﺸﺮﻁ ﺑﺄﻧﻪ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﻭﺟﻮﺩ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻳﻨﺘﻔﻲ ﺍﻟﺤﻜﻢ‬ ‫‪‬‬ ‫ﺑﺎﻧﺘﻔﺎﺋﻪ‪ ،‬ﻛﺎﻟﻮﺿﻮﺀ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻮﺿﻮﺀ ﻟﻢ ﺗﻮﺟﺪ ﺻﺤﺔ‬ ‫ﺍﻟﺼﻼﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٦/٢‬ ‪.٣٥٧‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪452‬‬ ‫‪ ٦٠٢‬ا&ق ‪ A4‬ا‪ .‬وا‪&Q‬ط ‪ A‬و‪N‬ه‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﻳﺘﺮﺗﺐ ﺣﺼﻮﻟﻪ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻁ ﻳﺘﺮﺗﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻠﺔ‪ ،‬ﻛﺎﻟﺮﺟﻢ‪ ،‬ﻓﺈﻧﻪ ﻛﻞ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﺍﻹﺣﺼﺎﻥ ﻓﻬﻮ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ‪ :‬ﻛﻮﻥ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ﻳﺠﺐ ﺗﺮﺗﺒﻪ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺮﻁ‪ ،‬ﺑﻞ ﻳﺼﺢ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻬﺎ ﺃﻥ ﻻ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻛﺎﻟﺠﻠﺪ‪ ،‬ﻓﺈﻧﻪ ﻭﻗﻒ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﻒ ﻋﻠﻰ ﺍﻟﺸﺮﻁ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻌﻠﺔ ﺑﺎﻋﺜﺔ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻣﻨﺎﺳﺒﺔ ﻟﻪ‪ ،‬ﻛﺎﻟﺰﻧﺎ ﻓﺈﻧﻪ ﺑﺎﻋﺚ‬ ‫ﻋﻠﻰ ﺍﻟﺤﺪ ﻭﻣﻨﺎﺳﺐ ﻟﻪ‪ ،‬ﻟﻜﻮﻧﻪ ﻋﻘﻮﺑﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﺘﻞ‪ :‬ﺑﺎﻋﺚ ﻟﻠﻘﺼﺎﺹ ﻭﻣﻨﺎﺳﺐ ﻟﻪ؛ ﻷﻧﻪ ﻋﻘﻮﺑﺔ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺸﺮﻁ‪،‬‬ ‫ﻓﺈﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻏﻴﺮ ﺑﺎﻋﺚ ﻋﻠﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﻣﻨﺎﺳﺐ ﻟﻪ)‪.(١‬‬ ‫‪ ٦٠٣‬ا&ق ‪ A4‬ا‪&Q‬ط وا‪h!5‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺸﺮﻁ ﻭﺍﻟﺴﺒﺐ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻁﻓﻲ ﻏﺎﻟﺐ ﺣﺎﻟﻪﻳﻀﺎﻫﻲ ﺍﻟﻌﻠﻞ‬ ‫ﻓﻲ ﻣﻨﺎﺳﺒﺔ ﺍﻟﺤﻜﻢ‪ :‬ﻛﺎﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﺷﺮﻁ ﻓﻲ ﺻﺤﺔ ﺍﻟﺒﻴﻊ‪،‬‬ ‫ﻭﻓﻴﻬﺎ ﻣﻨﺎﺳﺒﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻗﻠﻤﺎ ﻳﺜﺒﺖ ﻓﻴﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺸﺮﻁ ﻳﺨﺘﺺ ﺑﻤﺤﻞ ﺍﻟﺤﻜﻢ‪ ،‬ﻛﺎﻹﺣﺼﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﺣﺎﺻﻞ ﻓﻲ ﻣﺤﻞ ﺍﻟﺤﻜﻢ‬ ‫ﻭﻫﻮ ﺍﻟﺮﺟﻢ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﺈﻧﻪﻓﻲ ﺍﻷﻏﻠﺐﺧﺎﺭﺝ ﻋﻦ ﻣﺤﻞ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫‪ ٦٠٤‬اﻼ‪.‬‬ ‫ﺍﻟﻌﻼﻣﺔ‪ :‬ﻫﻲ ﺍﻟﻮﺻﻒ ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺍﻟﺤﻜﻢ ﻣﻦ ﻏﻴﺮ ﻧﻈﺮ ﺇﻟﻰ ﺗﻌﻠﻖ ﻭﺟﻮﺩ‬ ‫ﻭﻭﺟﻮﺏ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﺧﺎﻟﺼﺔ‪ ،‬ﻛﺎﻟﺘﻜﺒﻴﺮ ﻋﻼﻣﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﻣﻦ ﺣﺎﻝ ﺇﻟﻰ ﺣﺎﻝ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٨/٢‬ ‪.٣٥٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٥٩/٢‬‬ ‫‪453‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺸﺮﻁ‪ :‬ﻛﺎﻹﺣﺼﺎﻥ ﻟﻠﺮﺟﻢ‪ ،‬ﻭﻛﻮﻻﺩﺓ ﺍﻟﻤﻮﻟﻮﺩ‬ ‫ﻋﻼﻣﺔ ﻟﻠﺤﻮﻗﻪ ﻓﻲ ﺍﻟﻨﺴﺐ ﺑﻤﻦ ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻌﻠﻞ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﺃﻣﺎﺭﺍﺕ‬ ‫ﺗﻌﺮﻑ ﺑﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺒﻴﻦ ﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‬ ‫ﻣﻦ ﻭﺟﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻼﻣﺎﺕ ﻋﻠﻞ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻟﻴﺲ ﺑﻌﻠﻞ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻌﻠﻞ‬ ‫ﻋﻼﻣﺎﺕ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻟﻴﺲ ﻛﺬﻟﻚ)‪.(١‬‬ ‫‪ ٦٠٥‬ا&]‪ A‬ا‪ :‬ا\]‬ ‫ﺑﻴﺎﻥ ﻣﻦ ﺃﺛﺒﺖ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﻳﺜﺎﺏ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻭﻳﻌﺎﻗﺐ ﻋﻠﻰ‬ ‫ﺗﺮﻛﻬﺎ‪ ،‬ﻣﻦ ﻭﺟﻮﺏ ﻭﺗﺤﺮﻳﻢ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﺍﺧﺘﻠﻔﺖ ﺍﻷﻣﺔ ﻓﻲ ﺍﻟﺤﺎﻛﻢ ﺑﺤﺴﻦ ﺍﻟﺸﻲﺀ ﻭﻗﺒﺤﻪ‪ ،‬ﻓﺬﻫﺒﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻟﻰ ﺃﻥ‬ ‫ﺍﻟﺤﺎﻛﻢ ﺑﺬﻟﻚ ﻫﻮ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﻉ ﺇﻣﺎ ﻣﺆﻛﺪ ﻟﺤﻜﻢ ﺍﻟﻌﻘﻞ‪ ،‬ﻛﻮﺟﻮﺏ ﺍﻹﻳﻤﺎﻥ‬ ‫ﻭﺣﺮﻣﺔ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺇﻣﺎ ﻣﺒﻴﻦ ﻟﻤﺎ ﺧﻔﻲ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻛﻮﻇﺎﺋﻒ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺿﺒﻄﻮﺍ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺨﻤﺴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺎﻥ ﻣﺼﻠﺤﺔ ﻓﻘﻂ ﻓﻬﻮ‪:‬‬ ‫ﻭﺍﺟﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﺴﺪﺓ ﻓﻘﻂ ﻓﻬﻮ‪ :‬ﻣﺤﺮﻡ‪ ،‬ﻭﺇﻥ ﺭﺟﺤﺖ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻤﻔﺴﺪﺓ‬ ‫ﻓﻬﻮ‪ :‬ﻣﻨﺪﻭﺏ‪ ،‬ﻭﺇﻥ ﺭﺟﺤﺖ ﺍﻟﻤﻔﺴﺪﺓ ﻓﻬﻮ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺇﻥ ﺗﺴﺎﻭﻯ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ ﻓﻬﻮ‪ :‬ﻣﺒﺎﺡ‪.‬‬ ‫ﻭﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻷﺷﻌﺮﻳﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺎﻛﻢ ﺑﺬﻟﻚ ﻫﻮ ﺍﻟﺸﺮﻉ‪،‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﺁﻟﺔ ﻟﻔﻬﻢ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﻳﺘﻀﺢ ﻟﻪ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﻼ ﺣﺴﻦ ﻋﻨﺪﻫﻢ‬ ‫ﺇﻻ ﻣﺎ ﺣﺴﻨﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻻ ﻗﺒﺢ ﺇﻻ ﻣﺎ ﻗﺒﺤﻪ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﻤﺘﻨﺎﺯﻉ ﻓﻴﻬﻤﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﺑﻤﻌﻨﻰ‪:‬‬ ‫ﺛﺒﻮﺕ ﺍﻟﻤﺪﺡ ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻮﺍﺏ ﻟﻔﺎﻋﻞ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﻟﺬﻡ ﻭﺍﺳﺘﺤﻘﺎﻕ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٥٩/٢‬ ‪.٣٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪454‬‬ ‫ﺍﻟﻌﻘﺎﺏ ﻟﻔﺎﻋﻞ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻌﻘﻞ ﺗﻮﺻﻞ ﺇﻟﻰ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻥ ﺑﻠﻎ‬ ‫ﻋﻈﻴﻤﺎ‪ ،‬ﻓﺈﻥ ﻏﺎﻳﺔ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ‪ :‬ﺇﺩﺭﺍﻙ ﺣﺴﻦ ﺍﻟﺤﺴﻦ‪،‬‬ ‫‬‫ﻓﻲ ﺍﻟﻜﻤﺎﻝ ﻣﺒﻠﻐﺎ‬ ‫ﻭﻗﺒﺢ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺇﺩﺭﺍﻛﻬﻤﺎ ﺃﻣﺮ ﻏﻴﺮ ﺍﻟﺤﻜﻢ ﺑﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﻏﻴﺮ ﺍﻟﺤﻜﻢ‬ ‫‬ ‫ﻣﺜﻼﻓﺈﺩﺭﺍﻛﻪ ﺫﻟﻚ ﻟﻴﺲ ﻫﻮ‬ ‫ﺑﻪ‪ ،‬ﻓﺈﻧﻪﻭﺇﻥ ﺃﺩﺭﻙ ﺃﻥ ﻫﺬﺍ ﺣﺴﻦ‪ ،‬ﻭﻫﺬﺍ ﻗﺒﻴﺢ‬ ‫ﻋﻴﻦ ﺍﻟﺤﻜﻢ ﺑﻪ‪ ،‬ﺑﻞ ﻏﻴﺮﻩ‪ ،‬ﺇﺫ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﻜﻢ ﺑﻪ ﺇﺛﺒﺎﺗﻪ ﺇﺛﺒﺎ ﺗﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﺪﺭﻙ ﺇﻻ ﻣﻦ ﺍﻟﺸﺎﺭﻉ)‪.(١‬‬ ‫‪ ٦٠٦‬اﻻ<" ج اﻹ ا !ت ا\; ‪H‬‬ ‫ﺍﺣﺘﺠﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﻟﻠﻌﻘﻞ ﻣﻦ ﻃﺮﻳﻖ ﺍﻹﻟﺰﺍﻡ ﺑﻮﺟﻬﻴﻦ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﺤﺎﻛﻢ ﺍﻟﻌﻘﻞ ﻟﻠﺰﻡ ﺇﻓﺤﺎﻡ ﺍﻟﺮﺳﻞ‪.‬‬ ‫ﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻧﻈﺮ ﻓﻲ ﻣﻌﺠﺰﺗﻲ ﺣﺘﻰ‬ ‫ﺣﺎﻛﻤﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﻌﺠﺰﺓ‪ ،‬ﻟﻜﺎﻥ ﻟﻪ ﺃﻥ‬ ‫‬‫ﺗﻌﺮﻑ ﺻﺪﻗﻲ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﻌﻘﻞ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻻ ﺃﻧﻈﺮ ﻓﻲ ﻣﻌﺠﺰﺗﻚ ﺣﺘﻰ ﻳﺠﺐ ﻋﻠﻲ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻲ ﺫﻟﻚ‬ ‫ﺣﺘﻰ ﺃﻋﺮﻑ ﺻﺪﻗﻚ‪.‬‬ ‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻗﻮﻝ ﺍﻟﻤﻔﺤﻢ ﺷﺮﻁ ﻟﺤﺼﻮﻝ ﺍﻟﻌﻠﻢ‪ ،‬ﻻ ﺷﺮﻁ ﻟﺜﺒﻮﺕ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻱ‪ :‬ﻓﺎﻟﻨﻈﺮ ﻓﻲ ﻣﻌﺠﺰﺓ ﺍﻟﺮﺳﻮﻝ ﺇﻧﻤﺎ ﻫﻮ ﺷﺮﻁ ﻟﺤﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﺮﺳﺎﻟﺘﻪ‪،‬‬ ‫ﻻ ﻟﺜﺒﻮﺕ ﺣﻜﻤﻪ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﺣﻜﻤﻪ ﻳﺜﺒﺖ ﻋﻠﻴﻬﻢ ﺑﻈﻬﻮﺭ‬ ‫ﺍﻟﻤﻌﺠﺰﺓ ﻋﻠﻰ ﻳﺪﻳﻪ‪ ،‬ﺳﻮﺍﺀ ﻧﻈﺮﻭﺍ ﻓﻴﻬﺎ ﺃﻭ ﻟﻢ ﻳﻨﻈﺮﻭﺍ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻠﺰﻡ ﻋﺬﺭ ﻣﻦ‬ ‫ﺇﻋﺮﺍﺿﺎ ﻋﻨﻬﻢ ﺃﻭ ﻋﻨﺎ ﺩﺍ ﻟﻬﻢ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫‬‫ﻟﻢ ﻳﻨﻈﺮ ﻓﻲ ﻣﻌﺠﺰﺓ ﺍﻟﺮﺳﻞ‬ ‫ﻣﻤﺘﻨﻌﺎ‬ ‫‬‫ﺣﺎﻛﻤﺎ ﻟﻠﺰﻡ ﺗﺠﻮﻳﺰ ﻣﺎ ﻛﺎﻥ‬ ‫‬‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﻌﻘﻞ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻴﻠﺰﻡ ﺍﻟﻤﺤﺎﻝ‪ ،‬ﻛﺘﺠﻮﻳﺰ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺠﻬﻞ‪ ،‬ﻭﺻﻔﺎﺕ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٦٠/٢‬ ‪.٣٦٢‬‬ ‫‪455‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻌﺠﺰ‪ ،‬ﻭﻛﺈﻇﻬﺎﺭ ﺍﻟﻤﻌﺠﺰﺓ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺤﺎﻻﺕ ﻭﻫﺬﺍ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﺑﺎﻃﻞ ‬ ‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻴﺲ ﻫﻮ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﻧﻤﻨﻌﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﻤﻨﻊ ﺃﻥ‬ ‫ﺣﻜﻤﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺛﺒﻮﺕ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﻣﻦ‬ ‫‬‫ﺣﺎﻛﻤﺎ‬ ‫‬‫ﻳﻜﻮﻥ ﺍﻟﻌﻘﻞ‬ ‫ﺃﺣﻜﺎﻣﺎ ﻧﺒﺮﻫﻦ ﺑﻬﺎ ﺍﻟﺤﻖ‪،‬‬ ‫‬‫ﺍﻹﻟﺰﺍﻡ ﻓﻨﻘﻄﻊ ﺃﻧﻪ ﻣﻤﻨﻮﻉ ﺑﺎﻟﻌﻘﻞ‪ .‬ﻭﻧﺤﻦ ﻧﺠﻌﻞ ﻟﻠﻌﻘﻞ‬ ‫ﻣﺪﺭﻛﺎ ﻟﺤﺴﻦ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻗﺒﺢ‬ ‫‬‫ﻟﻜﻨﻬﺎ ﻏﻴﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﺠﻌﻠﻪ‬ ‫ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﻟﺤﻜﻢ ﺍﻟﻤﺘﻨﺎﺯﻉ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻫﻮ‪:‬‬ ‫ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺛﺒﻮﺕ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﻌﻘﻠﻲ‬ ‫ﻫﻮ‪ :‬ﻣﺎ ﻻ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻟﺬﻫﻦ ﻋﺪﻣﻪ‪ ،‬ﻛﻮﺟﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻭﺛﺒﻮﺕ ﻛﻤﺎﻻﺗﻪ‪ ،‬ﻭﺍﻟﻤﻤﺘﻨﻊ‬ ‫ﺍﻟﻌﻘﻠﻲ ﻫﻮ‪ :‬ﻣﺎ ﻻ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻟﺬﻫﻦ ﻭﺟﻮﺩﻩ‪ ،‬ﻛﻮﺟﻮﺩ ﺷﺮﻳﻚ ﻋﻨﺪﻩ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ‪ ،‬ﻓﺈﻥ ﺟﻤﻴﻊ ﺫﻟﻚ ﻣﺤﺎﻝ ﻓﻲ ﺣﻘﻪ)‪.(١‬‬ ‫‪ ٦٠٧‬ا ‪ i‬ا‬ ‫ﺍﻟﺠﺎﺋﺰ ﺍﻟﻌﻘﻠﻲ ﻫﻮ‪ :‬ﻣﺎ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻟﺬﻫﻦ ﻭﺟﻮﺩﻩ ﻭﻋﺪﻣﻪ‪ ،‬ﻛﺈﻳﺠﺎﺩ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺇﻋﺪﺍﻣﻬﺎ‪ ،‬ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺛﺎﺑﺘﺔ ﻟﻮ ﻟﻢ ﻳﺮﺩ ﺑﻬﺎ ﺷﺮﻉ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫ﻭﺍﻟﻨﺰﺍﻉ ﺑﻴﻨﻨﺎ ﻓﻲ ﺛﺒﻮﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻓﻨﺤﻦ ﻻ ﻧﺜﺒﺘﻬﺎ ﺑﻪ‪،‬‬ ‫ﻣﺆﻛﺪﺍ ﻭﻣﺒﻴ ﻨﺎ‪.‬‬ ‫‬‫ﺣﺎﻛﻤﺎ ﺑﻬﺎ‪ ،‬ﻭﻳﺠﻌﻠﻮﻥ ﺍﻟﺸﺮﻉ‬ ‫‬‫ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻳﺜﺒﺘﻮﻧﻬﺎ ﺑﻪ‪ ،‬ﻭﻳﺠﻌﻠﻮﻧﻪ‬ ‫ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‬ ‫ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﻋﺪﻡ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻣﺎ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ ﺣﻜﻢ ﻋﻨﺪﻫﻢ‬ ‫ﻟﻐﻴﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٦٤/٢‬ ‪.٣٦٥‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪456‬‬ ‫‪ H~ ٦٠٨‬ا‪ A5\ ]< H‬وا!† ا‪A44&Q‬‬ ‫ﻻﺯﻣﺎ‬ ‫‬‫ﻟﻮ ﺛﺒﺖ ﺃﻥ ﺍﻟﻌﻘﻞ ﺣﺎﻛﻢ ﺑﺎﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﺸﺮﻋﻴﻴﻦ‪ ،‬ﻟﻜﺎﻥ ﺣﻜﻤﻪ‬ ‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ؛ ﻷﻥ ﺷﺄﻥ ﺣﻜﻢ ﺍﻟﻌﻘﻞ‪ :‬ﺃﻥ ﻻ ﻳﻨﺘﻘﻞ ﻣﻦ ﺣﺎﻝ ﺇﻟﻰ ﺣﺎﻝ‪ ،‬ﺑﻞ ﻳﻠﺰﻡ‬ ‫ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻻ ﻳﺼﺢ ﺍﻧﻔﻜﺎﻛﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻧﺤﻦ ﻧﺮﻯ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﺸﺮﻋﻴﻴﻦ‬ ‫ﻗﺒﻴﺤﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ‪ ،‬ﻛﻤﺎ‬ ‫‬‫ﻳﻨﺘﻘﻼﻥ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﺤﺴﻦ‬ ‫ﻓﻲ ﺍﻟﺼﺪﻕ ﺍﻟﻤﺆﺩﻱ ﺇﻟﻰ ﻗﺘﻞ ﻧﺒﻲ ﺃﻭ ﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺪﻕ ﺣﺴﻦ‪،‬‬ ‫ﻗﺒﻴﺤﺎ ﻟﺘﻮﻟﺪ ﺍﻟﻀﺮﺭ ﻣﻨﻪ‪ ،‬ﻭﻛﻤﺎ ﻓﻲ ﺍﻟﻜﺬﺏ ﺍﻟﻤﻨﻘﺬ‬ ‫‬‫ﻟﻜﻨﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻝ ﺻﺎﺭ‬ ‫ﻟﻨﺒﻲ ﺃﻭ ﻣﺆﻣﻦ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺬﺏ ﻗﺒﻴﺢ‪ ،‬ﻟﻜﻨﻪ ﺻﺎﺭ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‬ ‫ﺣﺴ ﻨﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻋﻘﻠﻴﻴﻦ‪ ،‬ﻟﻤﺎ ﺍﻧﺘﻘﻞ ﺣﻜﻤﻬﻤﺎ ﻣﻦ ﺣﺎﻝ ﺇﻟﻰ ﺣﺎﻝ‪،‬‬ ‫ﻭﻟﻠﺰﻡ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ)‪.(١‬‬ ‫‪ ٦٠٩‬ا&]‪ A‬ا‪ :S‬ا\;م  وأا‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺧﻄﺎﺏ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻤﺤﻜﻮﻡ ﺑﻪ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ؛ ﻷﻧﻪ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺣ ‪‬ﻘﺎ ﷲ ﻓﻘﻂ‬ ‫‬ ‫ﺃﺻﻮﻻ ﻭﻓﺮﻭ ﻋﺎ‪ ،‬ﻭﻛﺎﻷﻣﻮﺍﻝ ﺍﻟﻤﻮﻗﻮﻓﺔ ﻟﻠﺼﻼﺡ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺈﻧﻬﺎ ﺣﻖ ﷲ‬‫ﻛﺎﻟﻌﺒﺎﺩﺍﺕ‪،‬‬ ‫ﺃﻳﻀﺎ ﺃﺿﻴﻔﺖ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻌﻈﻢ ﺧﻄﺮﻫﺎ ﻭﻋﻤﻮﻡ ﻧﻔﻌﻬﺎ‪ ،‬ﻻ ﺃﻧﻪ ﻣﻨﺘﻔﻊ ﺑﻬﺎ ‪. 4‬‬ ‫‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺣ ‪‬ﻘﺎ ﻟﻠﻌﺒﺎﺩ ﻓﻘﻂ‪ ،‬ﻛﺘﺤﺮﻳﻢ ﻣﺎﻝ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻣﺜﻞ ﻣﻠﻚ ﺍﻟﺮﻗﺒﺔ‪،‬‬ ‫ﻭﻣﻠﻚ ﺍﻟﻤﺘﻌﺔ ﻭﺿﻤﺎﻥ ﺍﻟﻤﻐﺼﻮﺏ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺤﺪ ﺍﻟﻘﺬﻑ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﻤﺠﺮﻡ‬ ‫‬‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺠﺎﻧﻲ‪ ،‬ﻓﺈﻥ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺣﺪ ﺍﻟﻘﺬﻑ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﺣ ‪‬ﻘﺎ ﷲ‪ ،‬ﻭﺣ ‪‬ﻘﺎ ﻟﻌﺒﺎﺩﻩ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٧/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٦٨/٢‬‬ ‫‪457‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٦١٠‬أاع <ق اﷲ '‪d‬‬ ‫ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺑﺮﺳﻮﻟﻪ‪،‬‬ ‫ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻓﺮﻭﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﻟﺤﺞ‪،‬‬ ‫ﻭﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﻭﻇﺎﺋﻔﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺳﻤﻴﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﺮﻭ ﻋﺎ ﻷﻥ ﺻﺤﺘﻬﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ‬ ‫ﺣﺼﻮﻝ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻤﻦ ﻻ ﺇﻳﻤﺎﻥ ﻟﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﺒﻮﺍﻗﻲ‪ ،‬ﻓﻜﺎﻥ ﺍﻹﻳﻤﺎﻥ‬ ‫‬ ‫ﺃﺻﻼ ﻟﻬﺎ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻋﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻣﺆﻭﻧﺔ‪ :‬ﻛﺼﺎﻉ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﺈﻥ ﺟﻬﺎﺕ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻛﺜﻴﺮﺓ ﻣﺜﻞ‪:‬‬ ‫ﺗﺴﻤﻴﺘﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﻮﻧﻬﺎ ﻃﻬﺎﺭﺓ ﻟﻠﺼﺎﺋﻢ‪ ،‬ﻭﺍﺷﺘﺮﺍﻁ ﺍﻟﻨﻴﺔ ﻓﻲ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺆﻭﻧﺔ ﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﺯﻛﺎﺓ ﺃﺭﺽ ﺍﻟﻤﺴﻠﻢ‪،‬‬ ‫ﻭﻟﻜﻮﻧﻪ ﻋﺒﺎﺩﺓ ﻻ ﻳﺆﺧﺬ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺬﻣﻲ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺆﻭﻧﺔ ﻓﻴﻬﺎ ﻋﻘﻮﺑﺔ ﻛﺎﻟﺨﺮﺍﺝ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪،‬‬ ‫ﻣﻦ ﺍﻟﺠﺰﻳﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻳﺼﻄﻠﺤﻮﻥ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺣﻘﻮﻕ ﺩﺍﺋﺮﺓ ﺑﻴﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﻔﺎﻓﻴﺮ )ﺍﻟﻜﻔﺎﺭﺍﺕ(‪،‬‬ ‫ﻓﺈﻥ ﻓﻲ ﺃﺩﺍﺋﻬﺎ ﻣﻌﻨﻰ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﺣﻖ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻱ‪ :‬ﺛﺎﺑﺖ ﺑﺬﺍﺗﻪ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﺬﻣﺔ ﻋﺒﺪ‬ ‫ﻳﺆﺩﻳﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻛﺨﻤﺲ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺍﻟﻤﻌﺎﺩﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﻬﺎﺩ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺇﻋﺰﺍﺯﺍ ﻟﺪﻳﻨﻪ‪ ،‬ﻭﺇﻋﻼﺀ ﻟﻜﻠﻤﺘﻪ‪ ،‬ﻓﺎﻟﻤﺼﺎﺏ ﺑﻪ ﻛﻠﻪ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺟﻌﻞ‬ ‫‬ ‫ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺳﻪ ﻟﻠﻐﺎﻧﻤﻴﻦ ﺍﻣﺘﻨﺎ ﻧﺎ‪ ،‬ﻭﺍﺳﺘﺒﻘﻰ ﺍﻟﺨﻤﺲ ﺣ ‪‬ﻘﺎ ﻟﻪ‪ ،‬ﻟﺰﻣﻨﺎ ﺃﺩﺍﺅﻩ ﻃﺎﻋﺔ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﻤﻌﺎﺩﻥ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪458‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻫﻮ ﻣﺤﺾ ﻋﻘﻮﺑﺔ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﻛﺎﻣﻞ ﻭﻧﺎﻗﺺ‪ ،‬ﻓﺎﻟﻜﺎﻣﻞ ﻣﻨﻪ‪:‬‬ ‫ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﻧﻔﺲ ﺍﻟﺠﺎﻧﻲ‪ ،‬ﻛﺤﺪ ﻗﺎﻃﻊ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺣﺪ ﺍﻟﺰﺍﻧﻲ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ‬ ‫ﺍﻟﺨﻤﺮ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺤﺪﻭﺩ ﻛﻠﻬﺎ ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻲ ﻣﺤﺾ ﻋﻘﻮﺑﺔ ﻟﻠﺠﺎﻧﻲ‪،‬‬ ‫ﺧﺎﻟﺼﺎ ﷲ ﺗﻌﺎﻟﻰ ﻻ ﺗﺴﻘﻂ ﺑﺎﻟﻌﻔﻮ ﻋﻨﻬﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪.‬‬ ‫‬‫ﻭﻟﻜﻮﻧﻬﺎ ﺣ ‪‬ﻘﺎ‬ ‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﻨﺎﻗﺺ ﻓﻬﻮ‪ :‬ﻣﺎ ﺣﻞ ﻓﻲ ﻣﺎﻝ ﺍﻟﺠﺎﻧﻲ ﺩﻭﻥ ﺑﺪﻧﻪ‪ ،‬ﻛﺤﺮﻣﺎﻥ ﺍﻟﻘﺎﺗﻞ‬ ‫ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻓﺈﻥ ﺣﺮﻣﺎﻧﻪ ﺣﻖ ﷲ ﺗﻌﺎﻟﻰ ﻓﻼ ﻳﺼﺢ ﻷﺣﺪ ﺗﻮﺭﻳﺜﻪ‪ .‬ﻭﻟﻜﻮﻧﻪ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻐﺮﻡ‪ ،‬ﺻﺎﺭ ﻋﻘﻮﺑﺔ ﻟﻠﺠﺎﻧﻲ‪ ،‬ﻭﺭﺍﺩ ﻋﺎ ﻣﻦ ﺗﻌﺠﻞ ﺍﻟﻤﻴﺮﺍﺙ ﺑﺎﻟﻘﺘﻞ)‪.(١‬‬ ‫‪ ٦١١‬ا&]‪ A‬ا&ا ‪;\ :J‬م ‪ ،4‬و~ ا;‪$‬‬ ‫ﺷﺮﻭﻁ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﻜﻢ‪:‬‬ ‫ﻳﺠﺐ ﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﻦ ﻭﺟﺪﺕ ﻓﻴﻪ ﺻﻔﺔ‬ ‫ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻫﻲ‪ :‬ﻛﻤﺎﻝ ﻗﻮﺗﻪ ﻓﻲ ﺑﺪﻧﻪ ﻭﻋﻘﻠﻪ‪.‬‬ ‫ﺃﻣﺎ ﻛﻤﺎﻝ ﻗﻮﺗﻪ ﻓﻲ ﻋﻘﻠﻪ ﻓﻬﻮ‪ :‬ﺑﻠﻮﻍ ﺍﻟﻌﻘﻞ ﻣﺒﻠﻎ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﺃﻣﺎ ﻛﻤﺎﻝ‬ ‫ﻗﻮﺗﻪ ﻓﻲ ﺑﺪﻧﻪ ﻓﻬﻲ‪ :‬ﺗﻤﺎﻡ ﺻﺤﺘﻪ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺤﺎﻟﺔﺍﻟﺘﻲ ﻫﻲ ﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺒﺪﻥﻫﻲ ﺍﻟﺘﻲ ﺗﻌﺮﻑ ﻋﻨﺪ‬ ‫ﺃﻫﻼ ﻟﻠﺘﻜﻠﻴﻒ‪ ،‬ﻭﻣﻦ ﻧﻘﺺ ﻋﻨﻪ ﺷﻲﺀ‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ ﺑﺎﻷﻫﻠﻴﺔ‪ .‬ﻓﻤﻦ ﺍﺟﺘﻤﻌﺎ ﻓﻴﻪ ﻛﺎﻥ ‬ ‫ﻣﻨﻬﺎ ﺳﻘﻂ ﻋﻨﻪ ﻣﻦ ﺃﻋﺒﺎﺀ ﺍﻟﺘﻜﻠﻴﻒ ﻣﺎ ﻳﻨﺎﺳﺐ ﺫﻟﻚ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻛﻤﺎ ﺷﺮﻉ ﻓﻲ‬ ‫ﺭﺃﺳﺎ‪ ،‬ﺭﻓﻊ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻷﻋﺬﺍﺭ‪ ،‬ﻛﺎﻟﺴﻔﺮ ﻭﺍﻟﻤﺮﺽ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻓﻘﺪ ﺍﻟﻌﻘﻞ ‬ ‫ﺭﺃﺳﺎ‪.‬‬ ‫ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ ‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﻓﻲ ﻗﻮﺓ ﻋﻘﻞ ﺍﻟﻤﻜﻠﻒ ﺧﻔﺎﺀ ﻻ ﻳﺪﺭﻙ ﺣﺪ ﻛﻤﺎﻟﻬﺎ‪ ،‬ﺟﻌﻞ ﺍﻟﺸﺎﺭﻉ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻋﻼﻣﺔ ﻛﺎﺷﻔﺔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﺑﻠﻎ ﺍﻟﺤﻠﻢ ﻣﻨﺎ ﻋﺮﻓﻨﺎ ﺃﻧﻪ ﻗﺪ ﻛﻤﻞ ﻋﻘﻠﻪ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٦٩/٢‬ ‪.٣٧٤‬‬ ‫‪459‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻋﻠﻖ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻴﻪ ﺍﻟﺤﻜﻢ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻇﻬﺮ ﻟﻨﺎ ﻣﻨﻪ ﺧﻼﻑ ﺫﻟﻚ‪،‬‬ ‫ﻓﻨﻌﻄﻴﻪ ﺣﻜﻢ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺣﺎﻟﻪ‪.‬‬ ‫ﻓﺼﺤﺔ ﺍﻟﺠﺴﻢ ﻭﺍﻟﻌﻘﻞ ﺷﺮﻃﺎﻥ ﻟﻮﺟﻮﺩ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺍﻟﺒﻠﻮﻍ ﻋﻼﻣﺔ ﻋﻠﻰ ﻛﻤﺎﻝ‬ ‫ﻋﻘﻠﻪ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻧﻔﺴﻪ ﺧﻔﺎﺀ‪ ،‬ﻓﻨﺼﺐ ﻟﻪ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻛﺈﻧﺒﺎﺕ‬ ‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻻﺳﺘﺤﻼﻡ‪ ،‬ﻭﺍﻟﺤﻴﺾ‪ ،‬ﻭﺗﻜﻌﺐ ﺍﻟﺜﺪﻳﻴﻦ ﻓﻲ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﻫﻮ ﻣﺬﻛﻮﺭ ﻓﻲ ﻓﻦ ﺍﻟﻔﻘﻪ)‪.(١‬‬ ‫‪ ٦١٢‬أ<;م ا‪8 H!> !M‬‬ ‫ﺃﺣﻜﺎﻣﺎ ﻫﻮ ﻟﻬﺎ ﺃﻫﻞ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﻭﻫﻮ ﻓﻲ‬ ‫‬‫ﺍﻟﺼﺒﻲ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﻳﻌﻄﻰ‬ ‫ﺑﻄﻦ ﺃﻣﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﺛﺎﺑﺘﺔ ﻟﻪ‪ ،‬ﻭﻳﺜﺒﺖ ﻟﻪ ﻧﺴﺒﻪ ﻭﻳﺜﺒﺖ ﻟﻪ ﺍﻟﻤﻴﺮﺍﺙ‪،‬‬ ‫ﻓﻴﻮﻗﻒ ﻟﻪ ﺍﻟﻤﺎﻝ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﺫﻛﺮ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﺛﻢ ﻳﻘﺴﻢ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﺎ ﺩﺍﻡ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﺍﻧﻔﺼﻞ ﻣﻦ ﺑﻄﻨﻬﺎ‬ ‫ﺗﻮﺟﻬﺖ ﺇﻟﻴﻪ ﺃﺣﻜﺎﻡ ﺃﺧﺮ‪ ،‬ﻣﻨﻬﺎ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻣﺎ ﻳﻀﻄﺮ‬ ‫ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﺕ‪ ،‬ﻭﻧﻔﻘﺔ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻭﺍﻟﺰﻭﺟﺎﺕ‪.‬‬ ‫ﻭﻳﺜﺒﺖ ﻟﻪ ﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺘﺰﻭﺝ ﺑﻌﻘﺪ ﺍﻟﻮﻟﻲ ﻟﻪ‪ ،‬ﺫﻟﻚ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺃﺟﺎﺯ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﻴﺨﺮﺝ ﺍﻟﻮﻟﻲ ﻣﻦ ﻣﺎﻝ ﺍﻟﺼﺒﻲ ﻣﺎ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻓﻲ ﻣﺎﻟﻪ‪ .‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻟﻪ ﻭﺻﻲ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻓﻴﺨﺮﺟﻪ ﺍﻟﻮﺻﻲ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ :‬ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﻳﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﻳﺆﻣﺮ ﺍﻟﻮﻟﻲ ﺑﺘﻤﺮﻳﻨﻪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺗﻌﻠﻴﻤﻪ ﻣﻌﺎﻟﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻴﻌﻠﻤﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻊ‪ ،‬ﻭﻳﻀﺮﺑﻪ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧٤/٢‬ ‪.٣٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪460‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻌﻠﻤﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﻓﻠﻮ ﺗﺮﻙ ﺍﻟﺼﺒﻲ ﺍﻟﺼﻼﺓ‬ ‫ﺃﻭ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﻟﺤﺞ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻟﻢ ﻳﺼﺢ ﺃﻥ ﻳﻮﺻﻒ‬ ‫ﺑﺎﻟﻔﺴﻖ ﻭﻟﻮ ﻛﺎﻥ ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﺍﻟﻔﻄﺎﻧﺔ ﻭﺍﻟﻨﺒﺎﻫﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻮﺻﻒ ﺑﺎﻟﺸﺮﻙ ﺇﺫﺍ ﺃﻫﻤﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺗﻮﺣﻴﺪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ؛ ﻷﻧﻪ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ ﻓﻼ ﻳﻮﺻﻒ ﺑﺄﻧﻪ‬ ‫ﻣﺸﺮﻙ‪ .‬ﻧﻌﻢ‪ ،‬ﻗﺪ ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺑﺴﺒﻴﻞ ﺍﻟﺘﺒﻌﻴﺔ ﻷﺑﻮﻳﻪ‪ ،‬ﺃﻭ ﻟﺤﻜﻢ‬ ‫ﺍﻟﺪﺍﺭ‪ ،‬ﻓﻴﺴﺒﻰ ﻓﻲ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﻭﻳﻘﺘﻞ ﺇﻥ ﻗﺎﺗﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﺤﺮﺏ‪.‬‬ ‫ﺃﻫﻼ ﻷﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﻟﺰﻣﻪ ﺃﺩﺍﺀ‬‫ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﺤﻠﻢ ﺻﺎﺭ ‬ ‫ﻭﻓﻌﻼ‪ ،‬ﻭﺟﺮﺕ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﻜﺎﻡ‬‫‬‫ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ ﺍﻋﺘﻘﺎ ﺩﺍ‬ ‫ﺍﻟﺤﺎﻝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺇﺳﻼﻡ ﻭﻛﻔﺮ)‪.(١‬‬ ‫‪ ٦١٣‬أاع اﻷ~‪.4‬‬ ‫ﺍﻷﻫﻠﻴﺔ ﻧﻮﻋﺎﻥ‪ :‬ﺃﻫﻠﻴﺔ ﻭﺟﻮﺏ‪ ،‬ﻭﺃﻫﻠﻴﺔ ﺃﺩﺍﺀ‪ ،‬ﻓﺄﻣﺎ ﺃﻫﻠﻴﺔ ﺍﻟﻮﺟﻮﺏ ﻓﻬﻲ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺻﻼﺣﻴﺔ ﺍﻟﻌﺒﺪ ﻟﺘﻌﻠﻖ ﺣﻜﻢ ﺍﻟﺨﻄﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﻛﺘﻌﻠﻖ ﻭﺟﻮﺏ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺋﻢ ﻭﺍﻟﻨﺎﺳﻲ ﺣﺘﻰ ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﻗﻀﺎﺅﻫﺎ‪ ،‬ﻭﻛﻮﺟﻮﺏ‬ ‫ﺍﻟﺼﻮﻡ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻤﻔﻄﺮ ﺣﺘﻰ ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺎﺋﺾ‬ ‫ﻭﺍﻟﻨﻔﺴﺎﺀ‪.‬‬ ‫ﺃﻣﺎ ﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﻓﻬﻲ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺻﻼﺣﻴﺔ ﺍﻟﻌﺒﺪ ﻷﺩﺍﺀ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻭﺃﻫﻠﻴﺔ ﺍﻟﻮﺟﻮﺏ ﺃﻋﻢ ﻣﻄﻠﻘﺎ ﻣﻦ ﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ؛ ﻷﻧﻬﺎ ﺗﻜﻮﻥ ﻓﻲ ﺃﻫﻞ‬ ‫ﺍﻷﻋﺬﺍﺭ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﺣﺘﻰ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﻴﺘﻌﻠﻖ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﻧﺤﻮﻫﺎ ﻓﻲ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﻤﺠﻨﻮﻥ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧٦/٢‬ ‪.٣٧٧‬‬ ‫‪461‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻓﻴﻤﻦ ﻳﺼﻠﺢ ﻟﻸﺩﺍﺀ)‪.(١‬‬ ‫‪ ٦١٤‬ارض أ~‪ .4‬اﻷداء‬ ‫ﺗﻌﺘﺮﻱ ﺃﻫﻠﻴﻪ ﺍﻷﺩﺍﺀ ﻋﻮﺍﺭﺽ‪:‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﺰﻳﻞ ﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻛﺎﻟﺼﻐﺮ ﻭﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻌﺘﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻻ ﻳﺰﻳﻠﻬﺎ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻛﺎﻟﺠﻬﻞ ﻭﺍﻟﻬﺰﻝ ﻭﺃﺷﺒﺎﻫﻬﻤﺎ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻌﻮﺍﺭﺽ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺳﻤﺎﻭ ‪‬ﻳﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟﻌﺘﻪ‪ ،‬ﻭﺍﻟﺼﻐﺮ‪،‬‬ ‫ﻭﺍﻟﺮﻕ‪ ،‬ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﺍﻟﻨﻮﻡ‪ ،‬ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺍﻟﻤﻮﺕ‪ ،‬ﻭﺍﻟﻤﺮﺽ‪ ،‬ﻭﺍﻹﻏﻤﺎﺀ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺍﻟﺨﻄﺄ‪ ،‬ﻭﺍﻟﻬﺰﻝ‪ ،‬ﻭﺍﻟﺴﻔﻪ‪ ،‬ﻭﺍﻟﺴﻔﺮ‪،‬‬ ‫ﻭﺍﻟﺴﻜﺮ‪ ،‬ﻭﺍﻹﻛﺮﺍﻩ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺍﻷﻭﻝ ﺳﻤﺎﻭ ‪‬ﻳﺎ؛ ﻷﻧﻪ ﻻ ﻛﺴﺐ ﻟﻠﻌﺒﺪ ﻓﻲ ﻭﺟﻮﺩﻩ‪.‬‬ ‫ﻣﻜﺘﺴﺒﺎ ﻫﻮ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ ﻟﻪ ﻓﻲ ﺣﺼﻮﻟﻪ ﻛﺴﺐ‪،‬‬ ‫‬‫ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺍﻟﻨﻮﻉ ﺍﻟﺘﺎﻟﻲ‬ ‫ﻭﺫﻟﻚ ﺍﻟﻜﺴﺐ‪:‬‬ ‫ﻇﺎﻫﺮ ﻓﻲ ﻧﺤﻮ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﺴﻜﺮ‪ ،‬ﻭﺍﻟﻬﺰﻝ‪ .‬ﻭﺧﻔﻲ ﻓﻲ ﻧﺤﻮ ﺍﻟﺠﻬﻞ ﻭﺍﻟﺨﻄﺄ‪.‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﺛﻢ ﺗﺮﻙ‬ ‫ﻭﺑﻴﺎﻧﻪ‪ :‬ﺃﻧﻪ ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ‬ ‫ﻣﺨﺘﺎﺭﺍ‪.‬‬ ‫‬‫ﺍﻟﻄﻠﺐ ﻹﺯﺍﻟﺔ ﺍﻟﺠﻬﻞ‪ ،‬ﻛﺎﻥ ﻛﻤﻦ ﺍﻛﺘﺴﺐ ﺍﻟﺠﻬﻞ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺨﻄﺄ ﻓﻬﻮ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ ﻟﻪ ﻓﻴﻪ ﻛﺴﺐ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺗﻌﻤﺪ ﻟﻔﻌﻞ ﺫﻟﻚ‬ ‫ﺍﻟﺸﻲﺀ ﻓﻲ ﻏﻴﺮ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﻜﺴﺐ ﺣﺎﺻﻞ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻘﺼﺪ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٧٨/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧٨/٢‬ ‪.٣٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪462‬‬ ‫‪ A ٦١٥‬ارض اﻷ~‪ :.4‬ا ‪I‬ن وا"‬ ‫ﺣﻜﻢ ﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻌﺘﻪ‪ :‬ﺣﻜﻢ ﺍﻟﺼﻐﺮ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻣﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺠﻨﻮﻥ‬ ‫ﻣﺰﻳﻞ ﻟﻠﻌﻘﻞ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺼﺒﻲ ﺇﻻ ﻧﻘﺼﺎﻥ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﻟﻤﺠﻨﻮﻥ ﺃﻭﻟﻰ‬ ‫ﺑﺮﻓﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻣﻦ ﺍﻟﺼﺒﻲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺘﻪ ﻓﻬﻮ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺣﻜﻤﻪ ﺣﻜﻤﻪ)‪.(٣‬‬ ‫‪ A ٦١٦‬ارض اﻷ~‪ .4‬ا‪45I‬ن‬ ‫ﻣﻘﺼﺮﺍ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫‬‫ﺍﻟﻨﺴﻴﺎﻥ ﻣﺴﻘﻂ ﻟﺤﻖ ﺍﷲ ﻋﻦ ﺍﻟﻌﺒﺎﺩ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻨﺎﺳﻲ‬ ‫ﻓﻼ ﺇﺛﻢ ﻋﻠﻰ ﻣﻦ ﻓﻮﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺍﻟﺼﻮﻡ‪ ،‬ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻧﺴﻴﺎ ﻧﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﻛﻔﺎﺭﺓ‬ ‫ﻋﻠﻴﻪ؛ ﻟﻌﺪﻡ ﺗﻘﺼﻴﺮﻩ‪ ،‬ﻷﻥ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻧﻮﻉ ﻋﻘﻮﺑﺔ‪ ،‬ﻭﻻ ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﻘﺼﺮ‪،‬‬ ‫ﺃﻣﺎ ﻟﻮ ﻗﺼﺮ ﻓﻲ ﺃﺩﺍﺀ ﺫﻟﻚ ﺍﻟﻮﺍﺟﺐ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺗﻘﺼﻴﺮﻩ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﻘﺼﺮ‪.‬‬ ‫ﻧﺎﺋﻤﺎ‪ ،‬ﺃﻭ ﻧﺤﻮ‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﻟﻮ ﺳﻬﻲ ﺍﻟﻤﺼﻠﻲ ﺣﺘﻰ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﺃﻭ ﺍﻧﻀﺠﻊ ‬ ‫ﻣﻘﺼﺮﺍ ﻓﻲ‬ ‫‬‫ﻣﻘﺼﺮﺍ‪ ،‬ﺇﺫ ﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫‬‫ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﻧﺤﻮﻫﺎ‬ ‫ﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ ﻟﻤﺎ ﺳﻬﻲ ﻫﺬﺍ ﺍﻟﺴﻬﻮ‪.‬‬ ‫ﻫﺬﺍ ﻓﻲ ﺣﻖ ﺍﷲ‪ ،‬ﻭﺃﻣﺎ ﺣﻖ ﻋﺒﺎﺩﻩ ﻓﻼ ﻳﺴﻘﻂ ﺑﺎﻟﻨﺴﻴﺎﻥ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﻏﺮﻣﻪ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﺇﺛﻢ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﺗﻠﻔﻪ ﺑﺎﻟﻨﺴﻴﺎﻥ؛ ﻷﻥ ﺣﺮﻣﺔ ﺍﻹﺗﻼﻑ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﺑﻤﻌﻨﻰ‪ :‬ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮﻡ ﺫﻟﻚ)‪.(٤‬‬ ‫‪ A ٦١٧‬ارض اﻷ~‪ :.4‬ا‪I‬م‬ ‫ﻟﻠﻨﻮﻡ ﺣﻜﻤﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺗﺄﺧﻴﺮ ﺗﻌﻠﻖ ﺍﻟﺨﻄﺎﺏ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺋﻢﻟﻌﺠﺰﻩ ﻋﻦ‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٧٩/٢‬ ‪.٣٨٠‬‬ ‫)‪ (٤‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٨٠/٢‬‬ ‫‪463‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻓﻬﻢ ﺍﻟﺨﻄﺎﺏﻻ ﻳﻨﺎﺳﺐ ﺃﻥ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻹﻣﻜﺎﻥ ﻓﻬﻢ ﺍﻟﺨﻄﺎﺏ ﻣﻨﻪ‬ ‫ﺭﺃﺳﺎ‪ ،‬ﻟﻜﻦ ﺃﺧﺮ ﻋﻨﻪ ﺇﻟﻰ ﺃﻥ ﻳﺴﺘﻴﻘﻆ‪.‬‬ ‫ﺑﺎﻻﻧﺘﺒﺎﻩ‪ ،‬ﻟﻢ ﻳﺴﻘﻂ ﺍﻟﺨﻄﺎﺏ ﻋﻨﻪ ‬ ‫ﻭﺍﻟﺤﻜﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻟﻐﺎﺀ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻓﻼ ﺗﻮﺻﻒ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺎﺋﻢ ﺑﺨﺒﺮ ﻭﻻ ﺍﺳﺘﺨﺒﺎﺭ‬ ‫ﻭﻻ ﺇﻧﺸﺎﺀ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺑﻠﻔﻈﻪ ﺑﻴﻊ ﻭﻻ ﺷﺮﺍﺀ‪ ،‬ﻭﻻ ﺗﺰﻭﻳﺞ ﻭﻻ ﻃﻼﻕ‪ ،‬ﻭﻻ ﻋﺘﻖ‪،‬‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺜﺒﻮﺕ ﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻼ ﺗﻨﻘﺾ ﺻﻼﺓ‬ ‫ﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻬﺎ ﻭﻫﻮ ﻧﺎﺋﻢ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﺃﺧﺬﺍ ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻨﺘﻘﺾ ﺑﺎﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻴﻘﻈﺔ ﻭﺍﻟﻨﻮﻡ‪ ،‬‬ ‫ﺻﻼﺗﻨﺎ ﻫﺬﻩ ﻻ ﻳﺼﻠﺢ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﻛﻼﻡ ﺍﻵﺩﻣﻴﻴﻦ«)‪.(١‬‬ ‫‪ A ٦١٨‬ارض اﻷ~‪ :.4‬اﻹ‪8‬ء‬ ‫ﺣﻜﻢ ﺍﻹﻏﻤﺎﺀ‪ :‬ﺣﻜﻢ ﺍﻟﻨﻮﻡ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻣﺮ؛ ﻷﻥ ﺍﻹﻏﻤﺎﺀ ﺃﺷﺪ ﻓﻲ ﺫﻫﺎﺏ‬ ‫ﺍﻟﺤﻮﺍﺱ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻨﺎﻓﺎﺓ ﻟﻠﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﻤﺎ ﺛﺒﺖ ﻟﻠﻨﻮﻡ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻓﻬﻮ ﺛﺎﺑﺖ ﻟﻺﻏﻤﺎﺀ ﺑﻄﺮﻳﻖ ﺍﻷﻭﻟﻰ‪ ،‬ﻟﻜﻦ ﺍﺳﺘﺤﺴﻨﻮﺍ ﻧﻘﺾ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‬ ‫ﺑﺎﻹﻏﻤﺎﺀ ﺩﻭﻥ ﺍﻟﻨﻮﻡ‪ ،‬ﻟﻨﺪﺭﺓ ﻭﻗﻮﻉ ﺍﻹﻏﻤﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﻟﻤﺎ ﻛﺎﻥ ﺍﻹﻏﻤﺎﺀ ﻻ ﻳﻘﻊ ﻓﻲ‬ ‫ﻧﺎﺩﺭﺍ‪ ،‬ﺍﺳﺘﺤﺴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻧﻘﺾ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﺑﻪ؛ ﻷﻧﻪ ﺣﺪﺙ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﻻ ‬ ‫ﻻ ﻳﺆﻣﻦ ﻣﻌﻪ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﻣﺰﻳﻞ ﻟﻠﺤﻮﺍﺱ‪ ،‬ﻓﺘﻌﺎﺩ ﻣﻌﻪ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻃﺮﺃ ﻓﻴﻬﺎ‪،‬‬ ‫ﻻ ﺇﺫﺍ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻗﺒﻞ ﻭﺟﻮﺑﻬﺎ ﺛﻢ ﻣﻀﻰ ﻭﻗﺘﻬﺎ ﻭﻫﻮ ﻟﻢ ﻳﻔﻖ ﻣﻦ ﺇﻏﻤﺎﺋﻪ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻻ ﻗﻀﺎﺀ ﻋﻠﻴﻪ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻨﻮﻡ‪ .‬ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺪﻣﻲ‬ ‫ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﺡ‪ ،١٥٠٢ :‬ﻭﻳﻨﻈﺮ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٨١/٢‬ ‪.٣٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪464‬‬ ‫ﺃﻣﺎ ﻟﻮ ﺩﺧﻞ ﻭﻗﺘﻬﺎ ﻭﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﺃﻭ ﺻﺤﺎ ﻣﻦ ﺇﻏﻤﺎﺋﻪ ﻗﺒﻞ ﺧﺮﻭﺝ ﻭﻗﺘﻬﺎ‪،‬‬ ‫ﻓﻌﻠﻴﻪ ﻗﻀﺎﺅﻫﺎ‪ ،‬ﻟﺘﻌﻠﻖ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻴﻪ ﺑﺘﻤﺎﻡ ﺻﺤﺘﻪ ﻓﻲ ﺑﻌﺾ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻳﻌﻴﺪ‬ ‫ﺍﻟﺼﻴﺎﻡ ﺇﺫﺍ ﺃﻏﻤﻲ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺍﻟﻠﻴﻞ ﺣﺘﻰ ﺃﺻﺒﺢ‪ ،‬ﻓﻠﻮ ﺍﺳﺘﻤﺮ ﺑﻪ ﺍﻹﻏﻤﺎﺀ ﻟﻴﺎﻟﻲ‬ ‫ﻭﺃﻳﺎﻣﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻝ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻛﻠﻬﺎ‪ .‬ﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ )ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ(‪،‬‬ ‫‬ ‫ﺻﺤﻴﺤﺎ ﺛﻢ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫‬‫ﻭﺍﺳﺘﺜﻨﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻓﻴﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﺑﺪﻝ ﻋﻠﻴﻪ ﻓﻴﻪ)‪.(١‬‬ ‫‪ A ٦١٩‬ارض اﻷ~‪ :.4‬ا&ق‬ ‫ﻣﻤﻠﻮﻛﺎ ﻹﻧﺴﺎﻥ ﺁﺧﺮ‪ .‬ﻭﺃﺻﻠﻪ ﻋﺎﺭﺽ‬ ‫‬‫ﺍﻟﺮﻕ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺳﻤﺎﻭﻱ‪ ،‬ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻘﻮﺑﺔ ﻟﻠﻜﻔﺎﺭ ﻋﻠﻰ ﻛﻔﺮﻫﻢ؛ ﻷﻧﻬﻢ ﻟﻤﺎ ﺷﺎﺑﻬﻮﺍ‬ ‫ﺍﺧﺘﻴﺎﺭﺍ ﻣﻨﻬﻢ ﻟﺬﻟﻚ‪ ،‬ﻋﺎﻗﺒﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺫﻟﻚ ﺑﺠﻮﺍﺯ‬ ‫‬‫ﺍﻟﺒﻬﺎﺋﻢ ﻓﻲ ﺃﺣﻮﺍﻟﻬﻢ‬ ‫ﺭﻗﻬﻢ‪.‬‬ ‫ﺛﻢ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺮﻕ ﺣ ‪‬ﻘﺎ ﻟﻠﻌﺒﺎﺩ‪ :‬ﻓﻼ ﻳﻨﺘﻘﻞ ﺑﺈﺳﻼﻡ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﻭﺇﻥ ﺻﺎﺭ ﻣﻦ‬ ‫ﺍﻟﻤﺨﻠﺼﻴﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﻕ ﻳﻨﻔﻲ ﺍﻟﻤﻠﻚ ﻟﻸﻣﻮﺍﻝ‪ ،‬ﻭﻳﻨﻔﻲ ﻛﻤﺎﻝ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻼ‬ ‫ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﻗﺮﻳﺒﻪ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺘﺴﺮﻯ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ‬ ‫ﺳﻴﺪﻩ ﻓﻲ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺘﺴﺮﻱ ﺇﻧﻤﺎ ﻫﻮ ﺛﻤﺮﺓ ﻣﻠﻚ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻭﻻ ﻣﻠﻚ ﻟﻠﺮﻗﻴﻖ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻤﺎﻟﻴﺔ؛ ﻓﺈﻧﻪ ﻻ ﻳﺜﺒﺖ ﺑﻴﻌﻪ ﻭﻻ ﺷﺮﺍﺅﻩ‪ ،‬ﻭﻻ ﻋﻄﻴﺘﻪ ﺇﻻ‬ ‫ﺑﺈﺫﻥ ﻣﺎﻟﻜﻪ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﺗﻔﺮﻳﻊ ﻋﻠﻰ ﻋﺪﻡ ﺻﻼﺣﻴﺔ ﺍﻟﺮﻕ ﻟﻠﻤﻠﻚ ﺍﻟﻤﺎﻟﻲ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻗﺎﺿﻴﺎ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ‬ ‫‬‫ﻣﻨﺎﻓﺎﺗﻪ ﻟﻜﻤﺎﻝ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﻤﻦ ﻓﺮﻭﻋﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﻻ‬ ‫ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻻ ﻛﻤﺎﻝ‬ ‫ﺃﻫﻼ ﻟﻬﺎ)‪.(٢‬‬ ‫ﻟﻠﻌﺒﺪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٨٢/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٨٣/٢‬ ‪.٣٨٤‬‬ ‫‪465‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ A ٦٢٠‬ارض اﻷ~‪ :.4‬ا\‪ t4‬وا‪I‬س‬ ‫ﻟﻠﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺃﺣﻜﺎﻡ ﻣﻨﻬﺎ‪:‬‬ ‫ ﺃﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻣﺆﺧﺮﺍﻥ ﻋﻦ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﻄﻬﺮ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻃﻬﺮﺕ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻴﺎﻡ ﺩﻭﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻻ ﻳﻠﺰﻣﻬﺎ ﻗﻀﺎﺅﻫﺎ‬ ‫ﺇﻻ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻓﻲ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﻣﺘﻜﺮﺭﺓ ﻓﻲ ﻛﻞ ﻳﻮﻡ‬ ‫ﺍﻟﺴ ﻨﺔ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺮﻓﻊ ﺍﻟﺸﺎﺭﻉ‬ ‫ﻭﻟﻴﻠﺔ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ ﻓﻲ ‪‬‬ ‫ﻭﻃﻠﺒﺎ ﻟﻠﺘﺨﻔﻴﻒ‪ ،‬ﻭﺃﻟﺰﻣﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺇﺫ‬ ‫‬‫ﺩﻓﻌﺎ ﻟﻠﻤﺸﻘﺔ‬ ‫ﻋﻨﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ‬ ‫ﺍﻟﺴ ﻨﺔ ﺍﻟﻮﺍﺣﺪﺓ‪.‬‬ ‫ﻻ ﻣﺸﻘﺔ ﻋﻠﻴﻬﺎ ﻓﻲ ﻗﻀﺎﺋﻪ‪ ،‬ﻟﻌﺪﻡ ﺗﻜﺮﺭﻩ ﻓﻲ ‪‬‬ ‫ ﻭﻣﻦ ﺃﺣﻜﺎﻣﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻟﻠﺤﺎﺋﺾ ﻭﻻ ﺍﻟﻨﻔﺴﺎﺀ ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺠﻨﺐ ﻣﻦ ﺩﺧﻮﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪w v ﴿ :‬‬ ‫‬ ‫‪~}|{zyx‬ﮯ¡‪¥¤£¢‬‬ ‫¦ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٤٣ :‬‬ ‫ ﻭﻣﻦ ﺃﺣﻜﺎﻣﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻟﻠﺤﺎﺋﺾ ﻭﻻ ﺍﻟﻨﻔﺴﺎﺀ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻟﺠﻨﺐ‪.‬‬ ‫ﻭﺭﺧﺺ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ﻓﻲ ﻗﺮﺍﺀﺗﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺘﺤﺮﻙ ﺑﻬﺎ ﻟﺴﺎﻧﻬﺎ‪،‬‬ ‫ﻭﻛﺄﻧﻪ ﻟﻢ ﻳﺮ ﺫﻟﻚ ﻗﺮﺍﺀﺓ‪ ،‬ﻓﻬﻮ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺗﺤﺮﻙ ﺍﻟﻠﺴﺎﻥ ﺑﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫‬ ‫ﺗﻜﻠﻴﻔﺎ ﻻ ﻗﺮﺍﺀﺓ‪ ،‬ﻭﻻ ﺗﺠﺰﺉ ﺍﻟﺼﻼﺓ ﺑﻪ‪ ،‬ﻓﻼ‬‫ﺍﻟﻈﺎﻫﺮ؛ ﻷﻥ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻳﻜﻮﻥ‬ ‫ﻳﻌﻄﻰ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﺍﻟﺤﺎﺋﺾ ﻻ ﺗﺘﻢ ﺍﻵﻳﺔ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٨٥/٢‬ ‪.٣٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪466‬‬ ‫‪& ٦٢١‬ض ا ‪ 5‬واﻷ~‪.4‬‬ ‫ﺃﻣﺎ ﻣﺮﺽ ﺍﻟﺠﺴﻢ ﻓﻼ ﻳﻨﺎﻓﻲ ﺃﻫﻠﻴﺔ ﺍﻟﺤﻜﻢ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻛﺎﻟﻘﺼﺎﺹ ﻭﻧﻔﻘﺔ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ‬ ‫ﻭﺍﻟﻌﺒﻴﺪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﻨﺎﻓﻲ ﺃﻫﻠﻴﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺨﻞ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻪ ﻣﻦ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻳﺼﺢ ﻧﻜﺎﺡ ﺍﻟﻤﺮﻳﺾ ﻭﻃﻼﻗﻪ ﻭﺇﺳﻼﻣﻪ ﻭﺳﺎﺋﺮ ﻣﺎ ﻳﺘﻌﻠﻖ‬ ‫ﺳﺒﺒﺎ ﻟﺤﻂ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬‬ ‫ﻣﻮﺟﺒﺎ ﻟﻠﻌﺠﺰ‪ ،‬ﻛﺎﻥ ‬ ‫‬‫ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻟﻜﻦ ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺮﺽ‬ ‫ﻓﻴﺤﻂ ﻋﻦ ﺍﻟﻤﺮﻳﺾ ﻣﺎ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﻤﺮﺽ ﻗﻮﺓ ﺣﻂ ﻋﻨﻪ‬ ‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺩﺭﺟﺔ‪ ،‬ﻛﻤﺎ ﻇﻬﺮ ﺫﻟﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺘﻌﻠﻖ‬ ‫ﺑﻤﺎﻟﻪ ﺣﻖ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﺑﺴﺒﺒﻪ‪ ،‬ﻟﻜﻨﻪ ﺇﺫﺍ ﻇﻬﺮ ﺃﻧﻪ ﺳﺒﺐ ﻣﻮﺕ‬ ‫ﻫﻮ ﻋﻠﺔ ﻟﺨﻼﻓﺔ ﺍﻟﻮﺍﺭﺙ ﻭﺍﻟﻐﺮﻳﻢ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻤﺮﺽ ﺳﺒﺐ ﺗﻌﻠﻖ ﺣﻖ‬ ‫ﺍﻟﻮﺍﺭﺙ ﻭﺍﻟﻐﺮﻳﻢ ﻓﻲ ﺍﻟﻤﺎﻝ؛ ﻷﻥ ﺃﻫﻠﻴﺔ ﺍﻟﻤﻠﻚ ﺗﺒﻄﻞ ﺑﺎﻟﻤﻮﺕ‪ ،‬ﻓﻴﺨﻠﻔﻪ ﺃﻗﺮﺏ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ)‪.(١‬‬ ‫‪ ٦٢٢‬ات واﻷ~‪.4‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻮﺕ‪ :‬ﻓﻌﺠﺰ ﺧﺎﻟﺺ ﻣﻨﺎﻑ ﻟﻠﻘﺪﺭﺓ‪ ،‬ﺑﺨﻼﻑ ﺳﺎﺋﺮ ﺍﻟﻌﻮﺍﺭﺽ‪ ،‬ﻓﻴﺴﻘﻂ‬ ‫‬ ‫ﻣﻜﻠﻔﺎ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺘﻲ‬ ‫ﻣﻌﻪ ﺳﺎﺋﺮ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻤﻴﺖ‬ ‫ﻋﻠﻰ ﺍﻷﺣﻴﺎﺀ‪.‬‬ ‫ﺑﺌﺮﺍ ﻓﻲ‬ ‫ﺳﺒﺒﺎ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺣﻔﺮ ‬ ‫‬‫ﻟﻜﻦ ﻳﺘﻌﻠﻖ ﺑﻪ ﺃﺣﻜﺎﻡ ﻣﻨﻬﺎ‪ :‬ﺿﻤﺎﻥ ﻣﺎ ﻛﺎﻥ‬ ‫ﻣﺘﻌﺪﻳﺎ ﻓﻲ ﺣﻔﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺿﺎﻣ ﻨﺎ ﻟﻤﺎ ﺃﺗﻠﻒ ﺫﻟﻚ ﺍﻟﺒﺌﺮ‪ ،‬ﻭﻳﺆﺩﻱ‬ ‫‬‫ﺃﺭﺽ ﺍﻟﻐﻴﺮ‬ ‫ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻳﺒﻘﻰ ﻋﻠﻴﻪ ﺇﺛﻤﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﺩﺍﺀ ﻣﺎ ﻭﻗﻊ ﻓﻲ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٨٨/٢‬‬ ‫‪467‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺒﺌﺮ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﻦ ﺗﺮﻛﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﺻﺎﺭ ‬ ‫ﻣﺎﻻ ﻟﻠﻮﺍﺭﺙ‪ ،‬ﻓﻼ ﻳﻠﺤﻖ ﺑﻀﻤﺎﻥ‬ ‫ﻟﻢ ﻳﺜﺒﺖ ﻓﻲ ﺫﻣﺔ ﺍﻟﻬﺎﻟﻚ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻟﺰﻣﻨﺎﻩ ﺇﺛﻢ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﺍﻟﺒﺌﺮ ﺑﻌﺪ ﻣﻮﺗﻪ‬ ‫ﻷﻧﻪ ﺳﺒﺐ ﻟﺬﻟﻚ‪ ،‬ﻓﻬﻮ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺘﺐ ﻣﻨﻪ‪ ،‬ﻭﺗﻮﺑﺘﻪ ﺗﻜﻮﻥ ﺑﻌﺪ ﺇﺯﺍﻟﺔ ﺍﻻﻋﺘﺪﺍﺀ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻌﻄﻰ ﺃﺟﺮ ﻣﺎ ﺳﻦ ﻣﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﻭﺯﺭ ﻣﺎ ﺳﻦ ﻣﻦ ﺍﻟﺸﺮ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺛﺒﻮﺕ ﺟﺰﺍﺀ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺘﻲ ﻋﻤﻠﻬﺎ ﻓﻲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻮﺕ ﻳﻮﺟﺐ ﺍﻧﺘﻘﺎﻝ ﺣﻜﻢ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻮﺍﺭﺙ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻮﺟﺐ ﺑﻴﻨﻮﻧﺔ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻴﺼﺢ ﻓﻲ ﺍﻟﺤﺎﻝ‪ :‬ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺧﺖ‬ ‫ﺃﺭﺑﻌﺎ ﻏﻴﺮ ﺍﻟﻤﻴﺘﺔ‪.‬‬ ‫ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻳﻨﺘﻘﻞ ﻣﻦ ﺫﻣﺔ ﺍﻟﻤﻴﺖ ﺇﻟﻰ ﺫﻣﺔ ﺍﻟﻜﻔﻴﻞ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻛﻔﻴﻞ‪،‬‬ ‫ﻓﻴﻠﺰﻡ ﺍﻟﻜﻔﻴﻞ ﻗﻀﺎﺀ ﺩﻳﻨﻪ)‪.(١‬‬ ‫‪ A ٦٢٣‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا @‪H‬‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺠﻬﻞ‪ ،‬ﻭﻫﻮﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﺠﺎﻫﻠﻴﻦﻋﻠﻰ‬ ‫ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﺟﻬﻼ ﻏﻴﺮ ﻗﺎﺑﻞ ﻟﻠﺪﻳﺎﻧﺔ‪ ،‬ﻛﺠﻬﻞ ﻣﻦ ﻳﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ‪،‬‬ ‫ﻓﺈﻥ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻻ ﺗﻜﻮﻥ ﺩﻳ ﻨﺎ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺍﻟﻌﻘﻞ ﺟﻌﻠﻬﺎ‬ ‫ﺩﻳ ﻨﺎ‪.‬‬ ‫‬ ‫ﻗﺎﺑﻼ ﻟﻠﺪﻳﺎﻧﺔ‪ ،‬ﻛﺠﻬﻞ ﺍﻟﻨﺼﺎﺭﻯ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ‬ ‫ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺤﻤﺪ ﮊ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﻟﺨﺎﻟﺼﺔ ﺍﻟﻤﺤﻘﺔ ﻛﺎﻧﺖ ﺩﻳﻦ ﻧﺒﻲ ﺍﷲ ﻋﻴﺴﻰ ‪‰‬‬ ‫ﻓﻬﺬﺍﻥ ﻗﺴﻤﺎﻥ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٩٠/٢‬ ‪.٣٩٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪468‬‬ ‫ ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﻭﻥ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺟﻬﻞ ﻋﺎﺑﺪ ﺍﻟﺼﻨﻢ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻫﻮ‬ ‫ﺟﻬﻞ ﺍﻟﻤﺘﺄﻭﻟﻴﻦ ﺍﻟﻀﺎﻟﻴﻦ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺟﻬﻞ ﺍﻟﺒﻐﺎﺓ ﻭﺍﻟﻤﺘﻤﺮﺩﻳﻦ‪.‬‬ ‫ﻋﺬﺭﺍ ﻟﻠﻤﺘﻠﺒﺲ ﺑﻪ‪ ،‬ﻛﺄﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‬ ‫‬‫ ﻭﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺟﻬﻞ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﻘﻄﻊ ﻭﻫﻮ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﺤﻢ ﺧﻨﺰﻳﺮ)‪.(١‬‬ ‫‪ ٦٢٤‬ا @‪ H‬ا‪s‬ي ﻻ ‪ H!%‬ا‪.%‬‬ ‫ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻟﺪﻳﺎﻧﺔ‪ :‬ﻣﺜﻞ ﺟﻬﻞ ﻣﻦ ﻳﻌﺒﺪ ﺍﻟﺼﻨﻢ ﻣﻦ ﺩﻭﻥ ﺇﻟﻬﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻥ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻟﻢ ﺗﻜﻦ ﻓﻲ ﺣﺎﻝ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻲ ﺑﺎﻃﻞ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻓﺎﻟﻤﺘﻤﺴﻚ ﺑﻬﺎ ﻣﺘﻤﺴﻚ ﺑﻀﻼﻝ ﻇﺎﻫﺮ‪ ،‬ﻟﻈﻬﻮﺭ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ‬ ‫ﻭﺍﻟﺒﺮﺍﻫﻴﻦ ﺍﻟﺴﺎﻃﻌﺔ ﻋﻠﻰ ﺑﻄﻼﻧﻬﺎ‪ ،‬ﻭﻟﻬﺬﺍ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺇﺟﺮﺍﺀ‬ ‫ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﺇﻥ ﻋﺒ‪‬ﺎﺩ ﺍﻷﺻﻨﺎﻡ ﻭﺃﺷﺒﺎﻫﻬﻢ ﺇﺫﺍ ﺩﻋﻮﺍ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺠﻴﺒﻮﺍ ﺑﺎﻟﺴﻤﻊ‬ ‫ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻠﻬﻢ ﻣﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺘﺠﺮﻱ ﻟﻬﻢ ﻭﻋﻠﻴﻬﻢ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺄﺑﻮﺍ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻳﻤﺘﻨﻌﻮﺍ ﻣﻦ ﻗﺒﻮﻝ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻓﺤﻜﻤﻬﻢ ﺃﻥ ﻳﻨﺎﺻﺒﻮﺍ ﺍﻟﺤﺮﺏ ﻭﻳﻘﻌﺪ ﻟﻬﻢ ﻓﻲ ﻛﻞ ﻣﺮﺻﺪ‪ ،‬ﻭﻳﻀﻴﻖ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﻤﺴﺎﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﺪﺧﻠﻮﺍ ﻓﻲ ﺍﻹﺳﻼﻡ)‪.(٢‬‬ ‫‪ ٦٢٥‬ا @‪ H‬ا‪s‬ي ‪ H!%‬ا‪.I%‬‬ ‫ﺃﻣﺎ ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻓﻬﻮ‪ :‬ﻣﺜﻞ ﺟﻬﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻦ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎﻋﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻥ ﺟﻬﻠﻬﻢ‬ ‫ﻋﺮﺑﺎ؛ ﻷﻥ‬ ‫ﻋﺠﻤﺎ‪ ،‬ﺃﻭ ‬ ‫‬‫ﻓﻲ ﺫﻟﻚ ﻗﺎﺑﻞ ﻟﻠﺪﻳﻨﻮﻧﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٩٣/٢‬ ‪.٣٩٤‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٩٤/٢‬‬ ‫‪469‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺑﺤ ‪‬ﻘﻴﺔ ﻧﺒﻴﻨﺎ ﺃﻡ‬ ‫ﺍﻟﻤﻌﺘﺒﺮ ﻫﺎﻫﻨﺎ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻻ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺟﺎﻫﻠﻴﻦ ‬ ‫ﻣﺘﺠﺎﻫﻠﻴﻦ ﺑﻬﺎ‪ ،‬ﻓﺈﻧﺎ ﻧﻘﻄﻊ ﺃﻥ ﻓﻲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﻳﻌﺮﻑ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻧﺒﻴﻨﺎ‬ ‫ﺣﻖ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪- , + * ) (' & % $ ﴿ :‬‬ ‫‪] ﴾ / .‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٦ :‬ﻟﻜﻦ ﻟﻤﺎ ﻛﺎﻥ ﻋﻠﻤﻬﻢ ﺑﺬﻟﻚ ﻏﻴﺮ ﻧﺎﻓﻊ ﻟﻬﻢ‪ ،‬ﺣﻴﺚ ﻟﻢ‬ ‫ﻳﻌﻤﻠﻮﺍ ﺑﻤﻮﺟﺒﻪ‪ ،‬ﻧﺰﻟﻮﺍ ﻓﻲ ﺫﻟﻚ ﻣﻨﺰﻟﺔ ﻣﻦ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﺄﺟﺮﻱ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﻦ ﻣﻦ ﺃﻫﻞ ﻣﻠﺘﻬﻢ)‪.(١‬‬ ‫‪ H@N ٦٢٦‬ا"‪m‬و‪ A4‬ا‪A47‬‬ ‫ﺟﻬﻞ ﺍﻟﻤﺘﺄﻭﻟﻴﻦ ﺍﻟﻀﺎﻟﻴﻦ ﻫﻮ‪ :‬ﺟﻬﻞ ﺩﻭﻥ ﺟﻬﻞ ﻣﻦ ﻣﺮ ﻣﻦ ﻋﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ‪،‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﻟﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻤﻦ ﺍﻋﺘﺮﻑ ﺑﺎﻹﺳﻼﻡ‪،‬‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ‪:‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺟﻬﻞ ﻣﻦ ﺍﻋﺘﻘﺪ ﻓﻲ ﺩﻳﻨﻪ ﺍﻟﻬﻮﻯ‪ ،‬ﺑﺠﻬﻠﻪ ﺻﻔﺎﺕ ﺍﻟﻤﻮﻟﻰ ‪، 4‬‬ ‫ﺃﻭ ﺑﺠﻬﻠﻪ ﺣﻜﻢ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﻛﺠﻬﻞ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻓﻲ‬ ‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ :‬ﻣﻌﺎﻥ ﺣﻘﻴﻘﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ‬ ‫ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻳﺼﺢ ﺃﻥ ﺗﺮﻯ‪ ،‬ﻭﺃﻧﻬﺎ ﺳﺘﺮﻯ‪. 4 ،‬‬ ‫ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺇﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‪.‬‬ ‫ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺧﺮﻭﺝ ﺍﻟﻔﺎﺳﻖ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺟﻬﻞ ﺍﻟﺒﻐﺎﺓ‪ ،‬ﻭﻫﻢ‪ :‬ﺍﻟﺬﻳﻦ ﺧﺎﻟﻔﻮﺍ ﺍﻹﻣﺎﻡ ﻭﺧﻠﻌﻮﺍ ﺍﻟﻄﺎﻋﺔ‪،‬‬ ‫ﻭﻓﺎﺭﻗﻮﺍ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺃﻓﺴﺪﻭﺍ ﻓﻲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺗﻤﺮﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫﺆﻻﺀ‬ ‫ﺻﻨﻔﺎﻥ؛ ﻷﻧﻬﻢ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻭﻫﻢ ﻣﺴﺘﺤﻠﻮﻥ ﻟﻔﻌﻠﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻔﻌﻠﻮﻥ‬ ‫ﺍﻧﺘﻬﺎﻛﺎ‪.‬‬ ‫‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٣٩٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪470‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺟﻬﻞ ﻳﻜﻮﻥ ﺷﺒﻬﺔ‪ ،‬ﻳﺪﺭﺃ ﺑﻬﺎ ﺍﻟﺤﺪ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻭﺫﻟﻚ ﻛﻤﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﺯﻭﺟﺘﻪ ﻳﻈﻦ ﺃﻧﻬﺎ ﻟﻪ ﻓﻲ ﺫﻟﻚ ﻣﺜﻞ ﺃﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺟﺎﻫﻞ‬ ‫ﺑﺤﻜﻢ ﺍﷲ ﻓﻲ ﻗﻀﻴﺘﻪ‪ ،‬ﻓﻼ ﻳﺮﺟﻢ؛ ﻷﻥ ﺍﻟﺤﺪﻭﺩ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ)‪.(١‬‬ ‫‬ ‫‪s‬را ‪!<M‬‬ ‫‪ ٦٢٧‬ا @‪ H‬ا‪s‬ي ‪;%‬ن‬ ‫ﻋﺬﺭﺍ ﻟﺼﺎﺣﺒﻪ ﻻ ﺇﺛﻢ‬ ‫‬‫ﻋﺬﺭﺍ ﻟﺼﺎﺣﺒﻪ ﻭﻫﻮ‪ :‬ﻣﺎ ﻳﻜﻮﻥ‬ ‫‬‫ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬ ‫ﻳﻠﺤﻘﻪ ﺑﺴﺒﺒﻪ‪ ،‬ﻓﻬﻮ ﻛﺠﻬﻞ ﺍﻟﻮﻛﻴﻞ ﻋﺰﻟﻪ ﻋﻦ ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﺃﻭ ﺟﻬﻞ ﺍﻟﺸﻔﻴﻊ ﺷﻔﻌﺘﻪ‪ ،‬ﺃﻭ‬ ‫ﺟﻬﻞ ﺍﻟﻤﺘﺰﻭﺝ ﺃﻧﺴﺎﺑﻪ‪ ،‬ﺃﻭ ﺟﻬﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﺍﻟﻤﻘﻄﻊ ﻓﺄﻛﻠﻪ ﻣﻦ ﻳﺪ ﻣﻦ ﺗﺠﻮﺯ‬ ‫ﺫﺑﻴﺤﺘﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﺑﻴﺎﻧﻪ‪ :‬ﺃﻥ ﺍﻟﻮﻛﻴﻞ ﺇﺫﺍ ﻋﺰﻟﻪ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﺎﻟﻌﺰﻝ‪ ،‬ﻓﺈﻥ ﺟﻬﻠﻪ ﺑﺎﻟﻌﺰﻝ‬ ‫ﻋﺬﺭﺍ ﻟﻪ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﺣﺘﻰ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻮ ﺑﺎﻉ ﺃﻭ ﺍﺷﺘﺮﻯ‬ ‫ﻳﻜﻮﻥ ‬ ‫ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻮﻛﺎﻟﺔ ﻧﻔﺬ ﺗﺼﺮﻓﻪ ﻭﺛﺒﺖ ﺑﻴﻌﻪ ﻭﺷﺮﺍﺅﻩ)‪.(٢‬‬ ‫‪ A ٦٢٨‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا‪&;5‬‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻜﺮ‪ ،‬ﻭﻫﻮ‪ :‬ﺗﻐﻴﺮ ﺍﻟﻌﻘﻞ ﺑﺴﺒﺐ ﺃﺑﺨﺮﺓ ﺗﺼﻌﺪ‬ ‫ﺇﻟﻰ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺷﺮﺏ ﺍﻟﻤﺴﻜﺮﺍﺕ ﺃﻭ ﺃﻛﻠﻬﺎ‪ ،‬ﻓﺬﻫﺎﺏ ﺍﻟﺪﻣﺎﻍ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻐﻴﺮ‬ ‫ﺍﻟﻌﻘﻞ ﻭﺻﺢ ﺗﻌﺒﻴﺮﻩ ﺑﺬﻟﻚ؛ ﻷﻥ ﺗﻐﻴﺮ ﺍﻟﺪﻣﺎﻍ ﺳﺒﺐ ﻟﺘﻐﻴﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺗﻐﻴﺮ ﺍﻟﻌﻘﻞ‬ ‫ﻣﺮﺳﻼ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ‬‫‬‫ﻣﺠﺎﺯﺍ‬ ‫‬‫ﻫﻮ‪ :‬ﺫﻫﺎﺏ ﺣﺎﺳﺘﻪ ﺍﻟﻤﺪﺭﻛﺔ ﺍﻟﻤﻤﻴﺰﺓ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺯﻋﻢ ﺃﻥ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻟﺮﺃﺱ ﻓﺎﻟﺘﺠﻮﺯ ﻇﺎﻫﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻓﻲ ﺍﻟﺼﺪﺭﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ Í Ì D Ê É È Ç Æ Å Ä‬ﺍﻟﺤﺞ‪ ،[٤٦ :‬ﻭﺃﺭﺍﺩ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٣٩٧/٢‬ ‪.٣٩٩‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٠٠/٢‬‬ ‫‪471‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺑﺎﻟﻘﻠﻮﺏ ﺍﻟﻌﻘﻮﻝﻓﻸﻥ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﺈﺫﺍ ﺿﻌﻒ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﺿﻌﻒ‬ ‫ﺍﻟﻌﻘﻞ‪.‬‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺒﻪ‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﺴﻜﺮ ﻧﻮﻋﺎﻥ؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺒﻪ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺴﻜﺮ ﺍﻟﺬﻱ ﺳﺒﺒﻪ ﺣﻼﻝ ﻓﻜﺴﻜﺮ ﻣﻦ ﺳﻜﺮ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﺃﺑﻴﺢ‬ ‫‬ ‫ﻟﻪ ﺃﻛﻠﻬﺎ ﺃﻭ ﺷﺮﺑﻬﺎ ﻟﺤﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﻟﻮ ﺍﺿﻄﺮﻩ ﺍﻟﺠﻮﻉ ﺇﻟﻰ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﺃﻭ ﺃﻛﻞ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﺃﻭ ﺟﺒﺮﻩ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﺎﺡ ﻟﻪ ﻋﻠﻰ ﻗﻮﻝ ﺇﺣﻴﺎﺀ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺃﺣﻴﺎﻫﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺒﺎﺡ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻓﺴﻜﺮ‪ ،‬ﻓﺤﻜﻤﻪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻣﻨﻊ‬ ‫ﺍﻟﺘﺼﺮﻑ‪ ،‬ﺣﻜﻢ ﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ‪ :‬ﻣﻦ ﺍﻹﻏﻤﺎﺀ ﻭﺍﻟﺴﻜﺮ ﺍﻟﻤﺒﺎﺡ‬ ‫ﻣﻐﻴﺮ ﻟﻠﻌﻘﻞ ﻣﻦ ﻏﻴﺮ ﻫﻮﻯ ﻣﻦ ﺻﺎﺣﺒﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻜﺮ ﺍﻟﺬﻱ ﺳﺒﺒﻪ ﺣﺮﺍﻡ‪ ،‬ﻓﻬﻮ‪ :‬ﺃﻥ ﻳﺴﻜﺮ ﺍﻟﻤﺮﺀ ﻣﻦ ﺃﻛﻞ ﺍﻟﻤﺴﻜﺮ ﺃﻭ‬ ‫ﺷﺮﺑﻪ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺴﻜﺮ ﻻ ﻳﻨﺎﻓﻲ ﺍﻟﺨﻄﺎﺏ؛‬ ‫ﺍﺧﺘﻴﺎﺭﺍ‪ ،‬ﻓﻨﺎﺳﺐ ﺃﻥ ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ‬ ‫‬‫ﻷﻧﻪ ﻣﺘﻌﺮﺽ ﺑﻨﻔﺴﻪ ﻟﺘﻐﻴﺮ ﻋﻘﻠﻪ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﻭﺑﺎﻟﺠﻤﻠﺔ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﺛﺎﺑﺘﺔ ﻋﻠﻰ ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﺳﺒﺐ ﺳﻜﺮﻩ ﺣﺮﺍﻡ؛‬ ‫ﺣﺘﻰ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻮ ﻓﻌﻞ ﻓﻲ ﺳﻜﺮﻩ ﻣﻤﺎ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺤﺪ‪ ،‬ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻓﻠﻮ ﺯﻧﺎ‬ ‫ﻭﻫﻮ ﺳﻜﺮﺍﻥ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻟﻮ ﺳﺮﻕ ﻭﻫﻮ ﺳﻜﺮﺍﻥ ﻗﻄﻌﺖ ﻳﺪﻩ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺤﺪﻭﺩ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺤﺪﻭﺩ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺷﻬﺮ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠١/٢‬ ‪.٤٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪472‬‬ ‫‪ ٦٢٩‬إ>‪ < .‬ا&دة ‪ d‬ا‪&;5‬ان‬ ‫ﺍﻟﻤﺮﺗﺪﻓﻲ ﺣﺎﻝ ﺳﻜﺮﻩﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻤﺮﺗﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺘﻞ؛ ﻷﻥ‬ ‫ﺍﻟﺴﻜﺮﺍﻥ ﻻ ﺗﻤﻴﻴﺰ ﻣﻌﻪ‪ ،‬ﻓﻴﺠﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻣﻘﺼﻮ ﺩﺍ ﻟﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﺭﺃﻳﻨﺎﻫﻢ ﻳﻨﺘﻈﺮﻭﻥ ﺑﺎﻟﻤﺮﺗﺪ ﻣﺎ ﻻ ﻳﻨﺘﻈﺮﻭﻥ ﺑﻐﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺪﻭﺩ‪ .‬ﺣﺘﻰ ﺣﻜﻰ‬ ‫ﺑﻌﻀﻬﻢ ﺇﺟﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺗﺪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺍﻟﺸﺮﻙ ﻳﺴﺘﺘﺎﺏ ﻗﺒﻞ‬ ‫ﺍﻟﻘﺘﻞ‪.‬‬ ‫ﻭﻓﻲ ﺣﻜﺎﻳﺔ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﻧﻈﺮ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻧﻪ‪ :‬ﻳﻘﺘﻞ‬ ‫ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻻ ﻳﺴﺘﺘﺎﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻮﻟﻮ ﺩﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺍﺳﺘﺘﻴﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺳﻠﻢ ﺑﻌﺪ‬ ‫ﻛﻔﺮﻩ‪ ،‬ﺛﻢ ﺍﺭﺗﺪ ﻟﻢ ﻳﺴﺘﺘﺐ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﺎﻭﻳﻞ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺘﺄﻧﻲ ﺑﻪ ﺛﻼﺛﺎ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪:‬‬ ‫ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﺤﺎﻝ ﺇﻻ ﺇﺫﺍ ﺳﺄﻝ ﺍﻟﻨﻈﺮﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﺃﻥ ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﺳﺘﺘﺎﺑﺘﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫ﺍﻻﺳﺘﺘﺎﺑﺔ ﻭﺍﺟﺒﺔ ﻗﺒﻞ ﺍﻟﻘﺘﻞﻟﻤﺎ ﻳﺮﺟﻰ ﻣﻦ ﺭﺟﻮﻋﻪﻟﻮﺟﺐ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ‬ ‫ﺍﺳﺘﺘﺎﺑﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﺛﻼﺛﺎ؛ ﻷﻥ ﺍﻟﺮﺟﺎﺀ ﻗﺒﻞ ﺍﻟﻘﺘﻞﻟﻤﺎ ﻳﺮﺟﻰ ﻣﻦ‬ ‫ﺭﺟﻮﻋﻪﻗﺎﺋﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ‪ :‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ ﺃﻭﻝ ﺃﻭﻗﺎﺕ‬ ‫ﻣﻌﻠﻮﻣﺎ‪.‬‬ ‫‬‫ﺍﻹﻣﻜﺎﻥ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﻣﺮ ﺑﻘﺘﻠﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﺬﻟﻚ ﻭﻗ ﺘﺎ‬ ‫ﻭﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﺑﻨﺎﺍﻹﺑﺎﺿ ‪‬ﻴﺔﺃﻥ ﻳﺴﺘﺘﺎﺏ ﺍﻟﻤﺮﺗﺪ ﻗﺒﻞ ﺃﻥ ﻳﻘﺘﻞ‪ ،‬ﻟﻤﺎ ﺭﻭﻱ‬ ‫ﻣﺮﺗﺪﺍ ﺃﺭﺑﻊ ﻣﺮﺍﺭ)‪.(١‬‬ ‫ﻋﻨﻪ ﮊ ‪ :‬ﺃﻧﻪ ﺍﺳﺘﺘﺎﺏ ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠٣/٢‬ ‪.٤٠٤‬‬ ‫‪473‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ A ٦٣٠‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا@ ل‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﻬﺰﻝ‪ ،‬ﻭﻗﺪ ﻓﺴﺮﻩ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ‪» :‬ﻣﺎ ﻻ ﻳﺮﺍﺩ ﺑﻪ‬ ‫ﻣﻌﻨﻰ‪ ،‬ﻻ ﺣﻘﻴﻘﻲ ﻭﻻ ﻣﺠﺎﺯﻱ‪ ،‬ﺑﻞ ﻳﺮﺍﺩ ﺇﻫﻤﺎﻟﻪ ﻋﻦ ﺇﻓﺎﺩﺓ ﺍﻟﻐﺮﺽ«‪.‬‬ ‫ﻭﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺍﻟﻬﺰﻝ‪ :‬ﻟﻔﻆ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﺍﻟﻠﻌﺐ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻪ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ‪،‬‬ ‫ﻭﻻ ﻣﻌﻨﺎﻩ ﺍﻟﻤﺠﺎﺯﻱ‪ ،‬ﻭﻫﻮ ﻧﻘﻴﺾ ﺍﻟﺠﺪ‪ ،‬ﻭﻻ ﻳﻨﺎﻓﻲ ﺍﻷﻫﻠﻴﺔ‪ ،‬ﻓﺘﺜﺒﺖ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻓﻴﻪ‪ ،‬ﻟﻜﻦ ﺗﺮﺩ ﺃﺧﺒﺎﺭ ﺍﻟﻬﺎﺯﻝ‪ ،‬ﻷﻥ ﺍﻟﻬﺰﻝ ﻛﺬﺏ ﺧﺎﻟﺺ؛ ﻷﻧﻪ ﻟﻢ ﻳﺮﺩ‬ ‫ﺑﻴﺎﻥ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻠﻌﺐ ﻓﻲ ﺃﺧﺒﺎﺭﻩ‪.‬‬ ‫‬ ‫ﻫﺎﺯﻻ ﺃﺟﺒﺮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻦ‬ ‫ﻭﻳﻠﺰﻡ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﻬﺰﻝ‪ ،‬ﻓﻠﻮ ﺃﺳﻠﻢ ﻛﺎﻓﺮ‬ ‫‬ ‫ﻫﺎﺯﻻ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻤﺮﺗﺪ‪.‬‬ ‫ﺍﺭﺗﺪ‬ ‫ﻭﻳﺜﺒﺖ ﺑﻪ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺣﻜﻢ ﺍﻟﻄﻼﻕ‪ ،‬ﻛﺎﻟﺨﻠﻊ‬ ‫ﻫﺰﻻ‪ ،‬ﺃﻭ ﺯﻭﺟﻬﺎ ‬ ‫ﻫﺰﻻ‪ ،‬ﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ‪،‬‬‫ﻭﺍﻟﻠﻌﺎﻥ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻓﻠﻮ ﺗﺰﻭﺝ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ‬ ‫ﻫﺰﻻ‪ ،‬ﺃﻭ ﻋﺘﻖ ﻋﺒﺪﻩ ‬ ‫ﻫﺰﻻ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﺟﺪﻫﻦ‬‫ﻭﻛﺬﺍ ﻟﻮ ﻃﻠﻘﻬﺎ ‬ ‫ﺟﺪ ﻭﻫﺰﻟﻬﻦ ﺟﺪ‪ ،‬ﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺼﺢ ﺇﺫﺍ ﺷﺮﻁ ﻓﻴﻬﺎ ﺍﻟﻬﺰﻝ)‪.(١‬‬ ‫‪ A ٦٣١‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا‪5‬‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻔﻪ‪ ،‬ﻭﻫﻮ ﻟﻐﺔ‪ :‬ﺍﻟﺨﻔﺔ ﻓﻲ ﺍﻟﺤﺮﻛﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺸﺮﻉ‪ :‬ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻞ ﺑﻤﺎ ﻳﺨﺎﻟﻒ ﺍﻟﺸﺮﻉ ﻣﻦ ﻭﺟﻪ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ‪،‬‬ ‫ﻭﺧﻼﻑ ﺩﻻﻟﺔ ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﻣﺄﻣﻮﺭﺍ ﺑﻪ ﻣﻦ‬ ‫‬‫ﻭﻣﻌﻨﻰ ﻣﺨﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ »ﻣﻦ ﻭﺟﻪ« ﻫﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‬ ‫ﻣﻨﻬﻴﺎ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﻛﺎﻹﻧﻔﺎﻕ‪ :‬ﻓﺈﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﻓﻲ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﻣﻨﻬﻲ‬ ‫ﻭﺟﻪ‪ ،‬‬ ‫ﻋﻨﻪ ﻓﻲ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻨﺎﻓﻲ ﺍﻷﻫﻠﻴﺔ؛ ﻷﻥ ﺍﻟﺴﻔﻴﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻳﻔﻌﻞ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‬ ‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻉ‪ ،‬ﻓﺘﺠﺮﻱ ﻟﻪ ﻭﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺘﻤﺎﻣﻬﺎ‪ ،‬ﺩﻳﺎﻧﺔ ﻭﻣﻌﺎﻣﻠﺔ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٠٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪474‬‬ ‫ﺳﻔﻴﻬﺎ ﺃﻥ ﻳﻤﻨﻊ ﻣﺎﻟﻪ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫‬‫ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺷﺮﻉ ﻓﻲ ﺣﻘﻪ ‬ ‫ﻟﻄﻔﺎ ﺑﻪ ﺇﺫﺍ ﺑﻠﻎ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ ¬ « ª © ¨ § ¦ ¥ ¤ ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٥ :‬ﻭﻟﻜﻦ ﻳﻨﻔﻘﻮﻥ‬ ‫ﻣﻨﻬﺎ ﻭﻳﻜﺴﻮﻥ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ° ¯ ® ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٥ :‬ﻓﺘﺤﺠﺮ ﻋﻠﻴﻬﻢ ﺃﻣﻮﺍﻟﻬﻢ ﺇﻟﻰ ﺃﻥ ﻧﺆﺍﻧﺲ ﻣﻨﻬﻢ ﺍﻟﺮﺷﺪ)‪.(١‬‬ ‫‪ A ٦٣٢‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا‪&5‬‬ ‫ﻗﺎﺻﺪﺍ‬ ‫‬‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﻤﻜﻠﻒ ﻣﻦ ﻭﻃﻨﻪ‬ ‫ﻳﺘﻌﺪﻯ ﺍﻟﻔﺮﺳﺨﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺼﺪ‪ ،‬ﺷﺮﻉ ﻟﻪ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﻣﻨﺬ ﺧﺮﺝ ﻣﻦ ﻋﻤﺮﺍﻥ ﺑﻠﺪﻩ‪ ،‬ﻟﻤﺎ ﺭﻭﻯ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺃﺻﺤﺎﺑﻪ ﺗﺮﺧﺼﻮﺍ‬ ‫ﺑﺮﺧﺺ ﺍﻟﻤﺴﺎﻓﺮ ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻌﻤﺮﺍﻥ‪ .‬ﻭﺇﻧﻤﺎ ﺟﻌﻠﻨﺎ ﺍﻟﻔﺮﺳﺨﻴﻦ ﺃﻭﻝ ﺣﺪ‬ ‫ﻳﻮﻣﺎ ﺑﺄﺻﺤﺎﺑﻪ ﺇﻟﻰ ﺫﻱ ﺍﻟﺤﻠﻴﻔﺔ‪ ،‬ﻓﺼﻠﻰ ﺑﻬﻢ‪ ،‬ﺛﻢ‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻟﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﮊ ﺧﺮﺝ ‬ ‫ﺭﺟﻊ ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﺭﺩﺕ ﺃﻥ ﺃﻋﻠﻤﻜﻢ ﺻﻼﺓ ﺍﻟﺴﻔﺮ«)‪.(٢‬‬ ‫ﻭﻣﻦ ﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﻤﺸﺮﻭﻉ ﻟﻠﻤﺴﺎﻓﺮ‪ :‬ﻗﺼﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺮﺑﺎﻋﻴﺔ‪ ،‬ﻓﻴﺼﻠﻲ ﺍﻟﻈﻬﺮ‬ ‫ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ :‬ﺭﻛﻌﺘﻴﻦ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺟﻮﺯ ﻟﻪ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‬ ‫ﻓﻲ ﺃﻱ ﻭﻗﺖ ﻣﻦ ﻭﻗﺘﻴﻬﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻓﻲ ﺃﻱ ﻭﻗﺖ ﻣﻦ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺣﺘﻰ ﺻﺎﺭ ﺍﻟﻮﻗﺘﺎﻥ ﻓﻲ ﺣﻘﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﻗﺖ ﺍﻟﻮﺍﺣﺪ‪.‬‬ ‫ﻭﻗﺘﻴﻬﻤﺎ ﺷﺎﺀ ‬ ‫ﻭﻛﺬﺍ ﺭﺧﺺ ﻟﻪ ﻓﻲ ﺇﻓﻄﺎﺭ ﺭﻣﻀﺎﻥ‪ ،‬ﻟﻜﻦ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺃﻳﺎﻡ ﺃﺧﺮ‪،‬‬ ‫ﻭﺭﺧﺼﺔ ﺍﻹﻓﻄﺎﺭ ﻟﻠﻤﺴﺎﻓﺮ ﺛﺎﺑﺘﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﺎﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ﺑﻌﺾ ﺃﻳﺎﻣﻪ‪،‬‬ ‫ﺃﻭ ﻟﻢ ﻳﺼﻢ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﻦ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺇﺣﺪﻯ ﺣﺎﻟﺘﻴﻪ‪ ،‬ﺃﻋﻨﻲ ﺣﺎﻟﺘﻲ‪ :‬ﺍﻟﺼﻮﻡ‬ ‫ﻭﺍﻹﻓﻄﺎﺭ ﺇﺫﺍ ﺩﺧﻞ ﻓﻴﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠٧/٢‬ ‪.٤٠٨‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠٨/٢‬ ‪.٤٠٩‬‬ ‫‪475‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫‪ &C ٦٣٣‬ا‪ .,‬و‪ &C‬ا‪.4M‬‬ ‫ﻳﻔﺮﻕ ﺍﻟﺪﻟﻴﻞ ﺑﻴﻦ‬ ‫‪‬‬‫ﻟﻢ ﻳﻔﺼﻞ ﺍﻟﺪﻟﻴﻞ ﺑﻴﻦ ﻣﺴﺎﻓﺮ ﻭﻣﺴﺎﻓﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻢ‬ ‫ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻌﺎﺻﻲ ﺑﺴﻔﺮﻩ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻄﺎﺋﻊ‪ ،‬ﻓﻴﺼﺢ ﻋﻨﺪﻧﺎﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ‬ ‫ﻣﺘﻌﺪﻳﺎ ﻋﻠﻰ ﺍﻷﻧﺎﻡ‪.‬‬ ‫‬‫ﺑﺎﻏﻴﺎ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺘﺮﺧﺺ ﺑﺎﻟﻘﺼﺮ ﻭﺍﻹﻓﻄﺎﺭ ﻟﻤﻦ ﺧﺮﺝ ‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻟﻰ ﻣﻨﻊ ﺍﻟﺮﺧﺺ ﻋﻦ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻌﺎﺻﻲ ﺑﺴﻔﺮﻩ‪ ،‬ﻓﺄﻭﺟﺐ‬ ‫ﻣﺴﺘﺪﻻ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪o n m l k j i ﴿ :‬‬‫‪‬‬‫ﻋﻠﻴﻪ ﺍﻹﺗﻤﺎﻡ ﻭﺍﻟﺼﻮﻡ‪،‬‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺮﺧﺺ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴﻒ‬ ‫‬‫‪] ﴾ q p‬ﺍﻟﺒﻘﺮﺓ‪،[١٧٣ :‬‬ ‫ﻻ ﻳﻨﺎﺳﺐ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﺎﺳﺒﻪ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﻀﻴﻴﻖ)‪.(١‬‬ ‫‪ A ٦٣٤‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا‪m,O‬‬ ‫‬ ‫ﻓﻌﻼ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻘﺼﺪﻩ‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺨﻄﺄ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻔﻌﻞ‬ ‫ﻗﺼﺪﺍ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺗﻤﺎﻡ ﻗﺼﺪ ﺍﻟﻔﻌﻞ ﺑﻘﺼﺪ ﻣﺤﻠﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﻄﺄ ﻳﻮﺟﺪ ﻗﺼﺪ‬ ‫‬ ‫ﺍﻟﻔﻌﻞ ﺩﻭﻥ ﻗﺼﺪ ﺍﻟﻤﺤﻞ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺮﺍﺩ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻓﻌﻞ ﻳﺼﺪﺭ ﺑﻼ ﻗﺼﺪ ﺇﻟﻴﻪ‪ ،‬ﻋﻨﺪ ﻣﺒﺎﺷﺮﺓ ﺃﻣﺮ ﻣﻘﺼﻮﺩ‬ ‫ﺳﻮﺍﻩ‪ ،‬ﻭﻫﻮ ﻋﺬﺭ ﻳﺴﻘﻂ ﺑﻪ ﺍﻟﻮﺯﺭ؛ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺭﻓﻊ ﻋﻦ ﺃﻣﺘﻲ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ«‬ ‫)‪(٢‬‬ ‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺭﻓﻊ ﺍﻹﺛﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻳﺴﻘﻂ ﺑﺎﻟﺨﻄﺄ ﺍﻟﺤﺪ ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﻓﻌﻞ ﺍﻟﻤﺨﻄﺊ ﻣﺎ ﻳﻮﺟﺐ‬ ‫ﺍﻟﺤﺪ ﻭﺍﻟﻘﺼﺎﺹ ﺧﻄﺄ‪ ،‬ﻓﻼ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻻ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻟﺸﺒﻬﺔ ﺍﻟﺨﻄﺄ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺨﻄﺄ ﻓﻲ ﻣﻮﺟﺐ ﺍﻟﺤﺪ‪ ،‬ﻓﻜﻤﺎ ﻟﻮ ﻗﺼﺪ ﻣﺪﺡ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﺴﺒﻘﺖ ﻟﺴﺎﻧﻪ‬ ‫ﺑﻘﺬﻓﻪ‪ ،‬ﻣﻊ ﻗﻴﺎﻡ ﺍﻟﻘﺮﺍﺋﻦ ﻋﻠﻰ ﺻﺤﺔ ﻗﺼﺪﻩ)‪.(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٠٩/٢‬ ‪.٤١٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ »ﺍﻟﻤﺴﻨﺪ«‪ ،‬ﺡ‪ ،٧٩٤ :‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻃﻼﻕ‬ ‫ﺍﻟﻤﻜﺮﻩ ﻭﺍﻟﻨﺎﺳﻲ‪ ،‬ﺡ‪.٢٠٤٣ :‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٠/٢‬ ‪.٤١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪476‬‬ ‫‪ A ٦٣٥‬ارض اﻷ~‪ .4‬ا;"‪ :.!5‬ا !&‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺠﺒﺮ‪ ،‬ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻹﻛﺮﺍﻩ‪ ،‬ﻭﻫﻮ‪ :‬ﺣﻤﻞ ﺍﻟﻐﻴﺮ‬ ‫ﻣﻌﺪﻣﺎ‬ ‫‬‫ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻻ ﻳﺮﺿﺎﻩ ﻭﻻ ﻳﺨﺘﺎﺭ ﻣﺒﺎﺷﺮﺗﻪ ﻟﻮ ﺧﻠﻲ ﻭﻧﻔﺴﻪ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻟﻠﺮﺿﻰ‪ ،‬ﻻ ﻟﻼﺧﺘﻴﺎﺭ‪ ،‬ﺇﺫ ﺍﻟﻔﻌﻞ ﻳﺼﺪﺭ ﻋﻨﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ‪ ،‬ﺣﻴﺚ ﺃﺛﺮ ﺍﻟﺠﺎﻧﺐ ﺍﻷﺳﻬﻞ‬ ‫ﻋﻠﻰ ﺍﻟﺠﺎﻧﺐ ﺍﻷﺷﻖ‪.‬‬ ‫ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻟﺠﺒﺮ ﻏﻴﺮ ﻣﻨﺎﻑ ﻟﻠﺨﻄﺎﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ ﻣﺘﻮﺟﻪ‬ ‫ﻟﻠﻤﺠﺒﻮﺭ‪ ،‬ﻓﺘﺜﺒﺖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻟﻜﻦ ﺧﻔﻒ ﻋﻠﻴﻪ ﺑﺴﺒﺐ‬ ‫ﺍﻹﻛﺮﺍﻩ‪ ،‬ﺇﺫ ﺟﻮﺯ ﻟﻪ ﺍﻟﺘﺮﺧﺺ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺣﺘﻰ ﻓﻲ ﻛﻠﻤﺔ ﺍﻟﺸﺮﻙ‪،‬‬ ‫ﻓﻴﺼﺢ ﻟﻠﻤﺠﺒﻮﺭ ﺍﻟﻤﻜﺮﻩ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﺃﻥ ﻳﺘﻠﻔﻆ ﺑﻜﻠﻤﺔ ﺍﻟﺸﺮﻙ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﺒﻪ‬ ‫ﻣﻄﻤﺌ ﻨﺎ ﺑﺎﻹﻳﻤﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪﴾ X W V U T S ﴿ :‬‬ ‫]ﺍﻟﻨﺤﻞ‪.[١٠٦ :‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻳﺼﺢ ﻟﻪ ﺍﻟﺘﺮﺧﺺ ﺑﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺇﺫﺍ ﺃﻛﺮﻩ ﻋﻠﻰ ﺗﺮﻛﻬﺎ‪،‬‬ ‫ﻗﺎﺋﻤﺎ ﻋﻠﻴﻪ ﻻ ﻳﻔﺎﺭﻗﻪ‪،‬‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻛﺎﻥ ‬‫‬‫ﻛﻤﺎ ﻟﻮ ﺃﻛﺮﻫﻪ ﺟﺒﺎﺭ ﻋﻠﻰ ﺗﺮﻙ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‬ ‫ﺣﺘﻰ ﻣﻀﻰ ﺍﻟﻮﻗﺖ‪ ،‬ﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﻤﺠﺒﻮﺭ ﺃﻥ ﻳﺘﺮﻙ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻣﺎ ﻳﺨﺸﻰ‬ ‫ﻓﻲ ﻓﻌﻠﻪ ﺍﻟﻬﻼﻙ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺼﻠﻲ ﻛﻴﻒ ﻣﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻻ‬ ‫ﻋﺬﺭﺍ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺮﺧﺺ ﻗﺪ ﺻﺢ‬ ‫ﺍﻟﺘﻜﻴﻴﻒ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻛﻴﻔﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ‬ ‫ﻓﻲ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻫﻮ ﻫﺎﻫﻨﺎ ﺃﻭﻟﻰ)‪.(١‬‬ ‫   ‪  †M%‬ا"&‪ I ag‬اﻹ]&اه‬‫‪٦٣٦‬‬ ‫ﺇﻥ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺼﺢ ﺍﻟﺘﺮﺧﺺ ﺑﻔﻌﻠﻪ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﻣﺎ ﻳﺼﺢ ﺍﻟﺘﻘﻴﺔ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٢/٢‬ ‪.٤١٣‬‬ ‫‪477‬‬‫ﺃﺭﻛﺎﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺼﺢ ﺍﻟﺘﺮﺧﺺ ﺑﻪ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻓﻬﻮ ﻗﺘﻞ ﺍﻟﻤﺴﻠﻢ ﺑﻐﻴﺮ ﺣﻖ‪ ،‬ﺃﻭ‬ ‫ﺇﺗﻼﻑ ﻋﻀﻮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺟﺮﺣﻪ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﺰﻧﺎ ﻭﺃﺷﺒﺎﻫﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻘﻴﺔ ﻓﻲ‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﺟﺮﺡ ﻣﺴﻠﻢ ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﻻ ﺗﺼﺢ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺃﻛﺮﻩ ﺍﻟﺠﺒﺎﺭ ‬ ‫ﻗﺘﻠﻪ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻻ ﻳﻔﻌﻞ؛ ﻷﻥ ﻧﻔﺴﻪ ﻟﻴﺴﺖ ﺃﻭﻟﻰ ﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ ﻧﻔﺲ ﻏﻴﺮﻩ‪.‬‬ ‫ﻣﺨﺘﺎﺭﺍ ﻟﻠﺰﻧﺎ‪ ،‬ﻷﻥ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﺰﻧﺎ ﻓﺈﻧﻪ ﺑﻨﻔﺴﻪ ﻻ ﻳﻘﺒﻞ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺯﻧﺎ ﻋﺪ‬ ‫ﺍﻵﻟﺔ ﻻ ﺗﺴﺎﻋﺪﻩ ﺇﻻ ﻋﻨﺪ ﺍﻟﺮﺿﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺬﻱ ﺗﺼﺢ ﺍﻟﺘﻘﻴﺔ ﺑﻪ‪ ،‬ﻓﻜﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪،‬‬ ‫ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﺑﻴﺢ ﻓﻲ ﺍﻟﻀﺮﻭﺭﺓ؛ ﻷﻥ ﺍﻹﻛﺮﺍﻩ ﻧﻮﻉ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻄﻰ‬ ‫ﺃﺣﻜﺎﻣﻪ ﻓﻲ ﺻﺤﺔ ﺍﻟﺘﺮﺧﺺ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﺑﻦ ﺑﺮﻛﺔ ﻭﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻭﺻﺎﺣﺐ »ﺍﻟﺘﻮﺿﻴﺢ« ﻭﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ‬ ‫ﺇﻟﻰ ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻲ ﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﺟﻌﻠﻮﻩ ﻛﻀﺮﻭﺭﺓ‬ ‫ﺍﻟﺠﻮﻉ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ‪.‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﻣﻨﻊ ﺍﻟﺘﺮﺧﺺ ﺑﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻭﻧﺤﻮﻫﺎ ﻓﻲ ﺣﺎﻟﺔ‬ ‫ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﻗﺼﺮﻭﺍ ﺟﻮﺍﺯ ﺍﻟﺘﺮﺧﺺ ﺑﺬﻟﻚ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﻤﺨﻤﺼﺔ‪ ،‬‬ ‫ﻋﻤﻼ ﺑﻤﻔﻬﻮﻡ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Z Y X W ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٣ :‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺄﺧﺬ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻟﻜﻨﻪ ﺗﻤﺴﻚ ﺑﺎﻟﻌﺰﻳﻤﺔ‪،‬‬ ‫ﺣﺘﻰ ﻗﺘﻞ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﺬﺏ‪ ،‬ﺣﺎﺯ ﺑﺬﻟﻚ ﻣﻦ ﺍﷲ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻛﻤﻞ‪ ،‬ﺇﺫ ﻻ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﺘﺮﺧﺺ ﻓﻲ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﺍﻟﺘﺮﺧﺺ ﻓﻴﻬﺎ ﻛﻠﻬﺎ ﺟﺎﺋﺰ ﻓﻘﻂ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﻦ ﺃﻭﺟﺐ‬ ‫ﺍﻟﺘﻘﻴﺔ ﺑﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻭﺃﺷﺒﺎﻫﻬﺎ‪.‬‬ ‫ﻭﻧﺤﻦ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻓﺮﻕ ﻓﻲ ﺍﻹﻛﺮﺍﻩ ﺑﻴﻦ ﺍﻷﺧﺬ ﺑﺎﻟﻌﺰﻳﻤﺔ ﻓﻲ ﺗﺮﻙ ﺍﻟﺘﻠﻔﻆ‬ ‫ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﻓﻲ ﺗﺮﻙ ﺍﻟﺘﺮﺧﺺ ﺑﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٣/٢‬ ‪.٤١٥‬‬ ‫‪478‬‬ ‫اﻻ‪@"N‬د‬ ‫‪ ٦٣٧‬اﻻ‪@"N‬د  ا‪./‬‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺤﺎﺩﺛﺔ ﻓﻲ ﺗﺤﺼﻴﻞ ﺃﻣﺮ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﻳﺸﻖ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺟﺘﻬﺪ ﻓﺤﻤﻞ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺍﺟﺘﻬﺪ ﻓﺤﻤﻞ ﺍﻟﺬﺭﺓ)‪.(١‬‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ‪ :‬ﻫﻮ ﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻮﺳﻊ ﻓﻲ ﻃﻠﺐ ﻋﻠﻢ ﺍﻟﺤﺎﺩﺛﺔ ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﺇﻻ ﻟﻤﻦ ﺑﻠﻎ ﻣﻨﻪ ﺍﻷﻣﺮ ﺍﻟﺠﻬﺪ ﻓﻬﻮ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺍﺟﺘﻬﺪﺕ ﻓﺤﻤﻠﺖ ﺫﺭﺓ‬ ‫ﻣﺠﺘﻬﺪﺍ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ‬ ‫‬‫ﻭﻻ ﻟﻤﻦ ﻋﻤﻞ ﻋﻤﻼ ﻳﻌﺠﺰ ﻓﻴﻪ ﻏﻴﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﺩﻭﻥ ﻭﺳﻌﻪ‬ ‫ﺍﻟﻌﻘﻠﻴﺎﺕ ﺳﺎﺋﻎ ﻭﺍﻟﺤﻖ ﻓﻴﻪ ﻓﻲ ﻭﺍﺣﺪ)‪.(٢‬‬ ‫ﺃﻣﺎ ﻣﻌﻨﺎﻩ ﺍﻻﺻﻄﻼﺣﻲ ﻓﻬﻮ‪ :‬ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻔﻘﻴﻪ ﺣﺼﻮﻝ ﺣﻜﻢ ﺣﺎﺩﺛﺔ ﺑﺸﺮﻉ‪،‬‬ ‫ﻭﻳﺒﺬﻝ ﻓﻲ ﺫﻟﻚ ﻣﺠﻬﻮﺩﻩ‪ ،‬ﺑﺤﻴﺚ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻤﺰﻳﺪ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻄﻠﺐ)‪.(٣‬‬ ‫‪ ٦٣٨‬أر]ن اﻻ‪@"N‬د‬ ‫ﻟﻼﺟﺘﻬﺎﺩ ﺭﻛﻨﺎﻥ‪ :‬ﻣﺠﺘﻬﺪ‪ ،‬ﻭﻣﺠﺘﻬﺪ ﻓﻴﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻬﻮ‪ :‬ﺍﻟﻌﺎﻟﻢ ﺑﻜﻴﻔﻴﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﺍﻟﻄﺎﻟﺐ ﻟﺤﻜﻢ ﺍﻟﻘﻀﻴﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤١٦/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢/٢‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤١٧/٢‬‬ ‫‪479‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻴﻪ ﻓﻬﻮ‪ :‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﻲ ﻳﻄﻠﺐ ﺣﻜﻤﻬﺎ)‪.(١‬‬ ‫‪&„ ٦٣٩‬وط ا "@‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﻨﺤﻮ‪.‬‬ ‫ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﻠﻐﺔ‪.‬‬ ‫ ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﺼﺮﻑ‪.‬‬ ‫ ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ‪،‬‬ ‫ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺄﻣﺎ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻓﻬﻮ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﺸﺘﺮﻁ‬ ‫‬ ‫ﺣﺎﻓﻈﺎ ﻟﻠﻤﺠﺘﻬﺪ ﻣﻦ ﺍﻟﺘﻠﺒﺲ ﺑﺎﻟﻌﻘﺎﺋﺪ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻣﻨﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﻣﺘﻠﺒﺴﺎ ﺑﺎﻟﻬﻮﻯ‪ ،‬ﻓﻼ ﻳﺆﻣﻦ ﻣﻨﻪ ﺍﻟﻐﻠﻂ ﻓﻲ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻓﻜﻢ ﻣﻦ ﻣﺠﺘﻬﺪ ﻣﻦ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻫﻲ ﺻﺤﻴﺤﺔ ﻋﻠﻰ‬ ‫ﻗﻮﻣﻨﺎ ﺣﻤﻞ ‬ ‫ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻟﻜﻦ ﻗﺎﻋﺪﺗﻪ ﻓﺎﺳﺪﺓ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﺑﻘﺎﻋﺪﺓ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﻭﺟﻮﺏ ﻣﺮﺍﻋﺎﺓ‬ ‫ﺍﻟﺼﻼﺣﻴﺔ ﻭﺍﻷﺻﻠﺤﻴﺔ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ ﺗﻔﺮﻋﺖ ﻋﻠﻴﻬﺎ ﻋﻨﺪﻫﻢ ﻓﺮﻭﻉ ﻳﻄﻮﻝ‬ ‫ﺫﻛﺮﻫﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺤﻖ ﻓﻲ ﻋﻘﺎﺋﺪﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﻣﻦ ﻣﻨﻪ ﺫﻟﻚ؛ ﻷﻧﻪ ﺇﻥ ﺑﻨﻰ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﻛﺎﻥ‬ ‫ﺑﺎﻧﻴﺎ ﻋﻠﻰ ﺻﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ ﻛﺎﻥ ﺧﻄﺆﻩ ﻏﻴﺮ ﻣﺨﺎﻟﻒ ﻟﻠﻘﻄﻌﻴﺎﺕ؛‬ ‫‬ ‫ﻷﻧﻬﺎ ﻋﻨﺪﻩ ﻣﻀﺒﻮﻃﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺧﻄﺆﻩ ﺧﻄﺄ ﻓﻲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﺒﻼﻏﺔ‪ ،‬ﺃﻱ‪ :‬ﻋﺎﺭﻓﺎ ﺑﻤﻄﺎﺑﻘﺔ ﻣﻘﺘﻀﻰ ﺍﻟﺤﺎﻝ ﻓﻲ‬ ‫‬‫ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻣﻘﺘﺪﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻮﺍﺣﺪ ﺑﻄﺮﻕ ﻣﺨﺘﻠﻔﺔ ﻣﻦ‬ ‫‬‫ﺍﻟﻤﺨﺎﻃﺒﺎﺕ‪،‬‬ ‫ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺨﻔﺎﺀ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤١٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪480‬‬ ‫ ﻭﻛﺬﻟﻚ‪ ،‬ﻳﺸﺘﺮﻁ ﻣﻌﺮﻓﺔ ﻛﻞ ﻓﻦ ﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻨﻪ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ‬ ‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻟﺴﻴﺮ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﻣﻌﺮﻓﺔ ﺃﻓﻌﺎﻟﻪ‬ ‫ﻭﺃﺣﻮﺍﻟﻪ ﮊ ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺴﻴﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﺣﻮﺍﻟﻬﻢ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺄﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﻭﺭﻭﺩ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﻜﺘﺎﺏ‪ :‬ﻣﺤﻜﻤﻪ ﻭﻣﺘﺸﺎﺑﻬﻪ‪ ،‬ﻭﻧﺎﺳﺨﻪ‬ ‫ ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻭﻣﻨﺴﻮﺧﻪ‪ ،‬ﻭﺧﺎﺻﻪ ﻭﻋﺎﻣﻪ‪ ،‬ﻭﻣﺠﻤﻠﻪ ﻭﻣﺒﻴﻨﻪ‪ ،‬ﻣﻄﻠﻘﻪ ﻭﻣﻘﻴﺪﻩ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺑﺄﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻧﺎﺳﺨﻬﺎ ﻭﻣﻨﺴﻮﺧﻬﺎ‪ ،‬ﻭﺧﺎﺻﻬﺎ‬ ‫ﻋﺎﻟﻤﺎ ‪‬‬ ‫‬‫ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻋﺎﻣﻬﺎ‪ ،‬ﻭﺁﺣﺎﺩﻫﺎ‪ ،‬ﻭﻣﺘﻮﺍﺗﺮﻫﺎ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺗﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺔ‪ ،‬ﻟﺌﻼ‬ ‫‬‫ ﻭﻣﻦ ﺷﺮﻭﻃﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳﺨﺎﻟﻒ ﺍﺟﺘﻬﺎﺩﻩ ﺍﻹﺟﻤﺎﻉ؛ ﻷﻥ ﺍﻹﺟﻤﺎﻉ ﺃﺣﺪ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻘﺪﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻤﺠﺘﻬﺪ ﺃﻥ ﻳﺨﺎﻟﻔﻪ‪.‬‬ ‫ ﻭﺍﺷﺘﺮﻁ ﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ ﻻ ﻳﺨﺎﻟﻒ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﻜﻢ ﻗﻮﻝ‬ ‫ﻟﻬﻢ)‪.(١‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ :‬ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻟﻪ ﺍﻻﺧﺘﻼﻑ‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﺍﺯﻝ ﻫﻮ ﻣﻦ ﻣﻦ ﻛﺎﻥ ﺣﺎﻓﻈ ﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ‪، 8‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤١٨/٢‬ ‪.٤٢٢‬‬ ‫‪481‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻟﺴﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻟﺠﻤﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﻓﻈ ﺎ‬ ‫ﻭﻟﺠﻤﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻛﺎﻥ ﺣﺎﻓﻈ ﺎ ‬ ‫ﻵﺛﺎﺭ ﻣﻦ ﻛﺎﻥ ﻗﺪ ﺳﺒﻖ‪ ،‬ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻟﻢ ﻏﻴﺮ ﺃﻧﻪ ﺗﺘﻌﺬﺭ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ‬ ‫ﺇﻻ ﻓﻲ ﺍﻟﺸﺬﻭﺫ ﻣﻦ ﺍﻷﻣﺔ ﻳﻜﻮﻥ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ ﺃﻛﺜﺮﻫﺎ ﻓﺮﺑﻤﺎ‪ .‬ﻭﻟﻜﻦ ﻻ ‬ ‫ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻭﻫﻲ ﺍﻟﺴﻮﺍﺑﻖ ﺛﻢ ﺍﻷﺻﻮﻝ ﺛﻢ ﺍﻟﻠﻮﺍﺣﻖ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺴﻮﺍﺑﻖ ﻓﺎﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪،‬‬ ‫ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻟﺤﺮﻭﻑ ﺑﺴﺎﺋﻂ ﻭﺍﻟﻜﻠﻢ ﻭﺳﺎﺋﻂ ﻭﺍﻟﻤﺮﻛﺒﺎﺕ ﻣﻌﺎﻧﻲ ﻭﺗﺤﺖ‬ ‫ﻣﺮﻛﺐ ﻟﻠﻜﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﻨﺘﻪ ﺇﻟﻰ ﺣﺪ ﺍﻟﺒﻴﺎﻥ ﻗﺼﺮ ﻋﻦ ﺑﻠﻮﻍ ﺍﻟﺘﺒﻴﺎﻥ ﻭﻋﺠﺰ‬ ‫ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺻﻮﻝ ﻓﺈﻥ ﻟﻢ ﻳﺘﻌﺮﻑ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ ﻭﻓﻨﻮﻥ ﺍﻟﺨﻄﺎﺑﺎﺕ‬ ‫ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺨﺼﻮﺹ ﻭﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻭﺍﻟﻤﺠﻤﻞ ﻭﺍﻟﻤﻔﺴﺮ‬ ‫ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻭﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﺣﻖ ﻓﺄﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﻮﺿﻊ‬ ‫ﻭﺳﻤﻌﺎ)‪.(١‬‬ ‫‬‫ﺍﻷﺩﻟﺔ ﻣﻮﺍﺿﻌﻬﺎ ﻋﻘﻼ ﻭﺷﺮ ﻋﺎ ﻭﺃﻥ ﺗﻘﻊ ﺍﻟﻌﻠﻞ ﻣﻮﺍﻗﻌﻬﺎ ‬ ‫ﻭﻗﻔﺎ‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﺍﻟﻤﺠﺘﻬﺪ‪ :‬ﻣﻦ ﻋﺮﻑ ﻃﺮﻕ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﻣﻮﺍﺭﺩ ﺍﻟﻜﻼﻡ ﻭﻣﺼﺎﺩﺭﻩ‪ ،‬ﻭﻣﺠﺎﺯﻩ ﻭﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻋﺎﻣﻪ ﻭﺧﺎﺻﻪ ﻭﻧﺎﺳﺨﻪ‬ ‫‪‬‬ ‫ﻭﻣﻨﺴﻮﺧﻪ‪ ،‬ﻭﻣﻄﻠﻘﻪ ﻭﻣﻘﻴﺪﻩ‪ ،‬ﻭﻣﻔﺴﺮﻩ ﻭﻣﺠﻤﻠﻪ ﻭﺩﻟﻴﻠﻪ‪ ،‬ﻭﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻣﺎ ﻳﻮﺿﺢ ﻟﻪ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﺇﺟﻤﺎﻉ ﺍﻟﺴﻠﻒ ﻭﺧﻼﻓﻬﻢ‪ ،‬ﻭﻋﺮﻑ ﺍﻟﻘﻴﺎﺱ ﻭﻣﺎ ﻳﺠﻮﺯ‬ ‫ﺗﻌﻠﻴﻠﻪ ﻣﻦ ﺍﻷﺻﻮﻝ ﻣﻤﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻣﺎ ﻳﻌﻠﻞ ﺑﻪ ﻭﻣﺎ ﻻ ﻳﻌﻠﻞ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﺍﻷﺩﻟﺔ‪،‬‬ ‫ﻭﺗﻘﺪﻳﻢ ﺃﻭﻻﻫﺎ‪ ،‬ﻭﻭﺟﻮﻩ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮ ﻧﺎ‪ ،‬ﻗﺪ ﻋﺮﻑ ﺑﺎﻻﺣﺘﻴﺎﻁ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻓﻲ ﺇﻧﺴﺎﻥ ﺳﺎﻍ ﻟﻪ ﺍﻻﺟﺘﻬﺎﺩ)‪.(٢‬‬ ‫‬ ‫"@‪ ،A%‬و'د ا\‪p‬‬ ‫‪ ٦٤٠‬ا‪"g‬ﻼف ا‬ ‫ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻓﻬﻤﺎ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫‬‫ﺇﻥ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻈﻨﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٢٠/٢‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٧٢/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪482‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﺧﺘﻼﻓﻬﻤﺎ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻓﺎﻟﻤﺼﻴﺐ ﻭﺍﺣﺪ‬ ‫ﻭﺍﻟﻤﺨﻄﺊ ﻓﺎﺳﻖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺧﺘﻼﻓﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻈﻨﻴﺔ ﻓﻤﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺃﻫﻞ ﻋﻤﺎﻥ ﺇﻻ ﺍﺑﻦ ﺑﺮﻛﺔ ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺃﻥ ﺍﻟﺤﻖ ﻳﺘﻌﺪﺩ‪.‬‬ ‫‬ ‫ﻭﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ ﻭﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ ﺍﻟﻤﺼﻴﺐ ﻭﺍﺣﺪ‬ ‫ﻧﻈﺮﺍ ﻣﻨﻬﻢ ﺇﻟﻰ ﻣﻨﻊ ﺗﻌﺪﺩ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﻀﻴﺔ‬ ‫ﻭﺍﻟﻤﺨﻄﺊ ﻏﻴﺮ ﺁﺛﻢ‪ ،‬‬ ‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﺄﺛﺒﺘﻮﺍ ﻟﻤﻦ ﺃﺻﺎﺏ ﺍﻟﺤﻖ ﺃﺟﺮﻳﻦ‪ :‬ﺃﺟﺮ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﺟﺮ ﺍﻹﺻﺎﺑﺔ‪،‬‬ ‫ﻭﺟﻌﻠﻮﺍ ﻟﻤﻦ ﺃﺧﻄﺄ ﺣﻜﻢ ﺍﷲ ﻓﻴﻬﺎ ﺃﺟﺮ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻟﻢ ﻳﺆﺛﻤﻮﻩ‪ ،‬ﻟﻌﺪﻡ ﻭﺭﻭﺩ ﺍﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﻘﺎﻃﻊ ﻓﻲ ﺍﻟﻘﻀﻴﺔ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻷﺻﻢ ﻭﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﻭﺍﺑﻦ ﻋﻠ ‪‬ﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﻖ ﻓﻴﻬﺎ ﻣﻊ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﺍﻟﻤﺨﺎﻟﻒ ﻟﻪ ﻣﺨﻄﺊ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﺻﻢ‪ :‬ﻭﻳﻨﻘﺾ ﺑﻪ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺸﻲﺀ‪،‬‬ ‫ﻭﺧﺎﻟﻒ ﻓﻴﻪ ﺍﺟﺘﻬﺎﺩ ﻏﻴﺮﻩ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﻟﻐﻴﺮ ﺃﻥ ﻳﻨﻘﺾ ﺣﻜﻤﻪ ﺑﺎﺟﺘﻬﺎﺩﻩ‪.‬‬ ‫ﻗﺎﻝ ﺍﻷﺻﻢ‪ :‬ﻭﻳﺄﺛﻢ ﺍﻟﻤﺨﺎﻟﻒ ﻓﻴﻬﺎ ﻟﻤﻦ ﻣﻌﻪ ﺍﻟﺤﻖ‪ ،‬ﻛﻤﺎ ﻧﻘﻮﻝ ﻓﻲ ﻣﺴﺎﺋﻞ‬ ‫ﺍﻟﺪﻳﻦ)‪.(١‬‬ ‫‪ ٦٤١‬أد‪> A .‬ا‪ :‬إن ا\‪"% p‬د‬ ‫ﺍﺣﺘﺞ ﺍﻟﻤﺼﻮﺑﻮﻥ ﻟﻠﺠﻤﻴﻊﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ﺑﺘﻌﺪﺩ ﺍﻟﺤﻖﺑﻮﺟﻮﻩ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻗﺪ ﺗﻜﺮﺭ ﺍﻟﻜﻼﻡ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ‪،‬‬ ‫ﺑﻌﻀﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺣﻜﻢ‬ ‫ﺧﻄﺄ ﺑﻌﻀﻬﻢ ‬ ‫ﺫﺍﺋﻌﺎ‪ ،‬ﻓﻠﻮ ‪‬‬ ‫ﺷﺎﺋﻌﺎ ‬ ‫‬‫ﻇﻬﻮﺭﺍ‬ ‫‬‫ﻭﻇﻬﺮ ﺍﺧﺘﻼﻓﻬﻢ‬ ‫ﺑﺘﺄﺛﻴﻤﻪ‪ ،‬ﻧﻘﻞ ﺫﻟﻚ ﻋﻠﻰ ﺣﺪ ﻧﻘﻞ ﺍﻻﺧﺘﻼﻑ؛ ﻷﻥ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻰ ﻧﻘﻞ ﺍﻟﺨﻼﻑ ﻫﻮ‬ ‫ﺑﻌﻴﻨﻪ ﺩﺍﻉ ﺇﻟﻰ ﻧﻘﻞ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺨﻄﺌﺔ ﻭﺍﻟﺘﺄﺛﻴﻢ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٤/٢‬ ‪.٤٢٥‬‬ ‫‪483‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪6 5 4 3 2 1 0 / ﴿ :‬‬ ‫‪] ﴾ 9 8 7‬ﺍﻟﺤﺸﺮ‪ ،[٥ :‬ﻓﺈﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻲ ﺭﺟﻠﻴﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫ﺟﻌﻞ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺣﺼﺎﺭﻩ ﻟﺒﻨﻲ ﺍﻟﻨﻀﻴﺮ ﻳﺠﺘﻬﺪ ﻓﻲ ﺇﻓﺴﺎﺩ ﻧﺨﻴﻠﻬﻢ ﻭﻗﻄﻌﻬﺎ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ﻳﺠﺘﻬﺪ ﻓﻲ ﺗﻘﻮﻳﻤﻬﺎ ﻭﺗﺼﻠﻴﺤﻬﺎ‪ ،‬ﻓﻨﻤﻲ ﺧﺒﺮﻫﻤﺎ ﺇﻟﻴﻪ ﮊ‬ ‫ﻓﺎﺳﺘﺤﻀﺮﻫﻤﺎ ﻭﺳﺄﻟﻬﻤﺎ ﻋﻦ ﺷﺄﻧﻬﻤﺎ ﻓﻲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﺴﺪﻫﺎ‪ :‬ﺃﻣﺎ ﺃﻧﺎ‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺨﺸﻴﺖ ﺃﻥ ﻻ ﻳﺤﺼﻞ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﻻ ﻳﻨﺘﻔﻌﻮﺍ ﺑﻬﺎ‬ ‫ﺇﻥ ﺗﻘﻮﻭﺍ‪ .‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻭﺃﻧﺎ ﻭﺛﻘﺖ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻨﺼﺮ ﻟﺮﺳﻮﻟﻪ ﻭﺗﻤﻜﻴﻨﻪ ﻣﻨﻬﻢ‪،‬‬ ‫ﻓﺘﺒﻘﻰ ﺃﺭﺍﺿﻴﻬﻢ ﻓﻴ ﺌﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻬﺎ‪ ،‬ﻓﺠﻌﻠﺖ ﺃﺻﻠﺤﻬﺎ ﻟﺬﻟﻚ‪ ،‬ﻓﺘﻮﻗﻒ ﮊ‬ ‫ﻓﻲ ﺗﺼﻮﻳﺐ ﺃﻳﻬﻤﺎ‪ ،‬ﺣﺘﻰ ﻧﺰﻟﺖ ﻓﻴﻬﻤﺎ ﺍﻵﻳﺔ‪ ،‬ﻓﺼﺮﺡ ﻓﻴﻬﺎ ﺑﺘﺼﻮﻳﺐ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻨﻬﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‪ .﴾ 9 8 ﴿ :‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺈﺫﻧﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﻳﺔ‪ :‬ﺇﺑﺎﺣﺘﻪ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﺼﺔ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ‪i h g ﴿ :‬‬ ‫‪❁ t s r q p o n m l k j‬‬ ‫‪ ~ }| { z y xw v‬ﮯ ¡ ‪£ ¢‬‬ ‫‪] ﴾ § ¦ ¥¤‬ﺍﻷﻧﺒﻴﺎﺀ‪ .[٧٩ ،٧٨ :‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺎ ﻳﻘﺘﻀﻲ ﺗﺼﻮﻳﺐ‬ ‫ﻣﻌﺎ‪.‬‬ ‫ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﻮﻟﻪ ﮊ ‪» :‬ﺃﺻﺤﺎﺑﻲ ﻛﺎﻟﻨﺠﻮﻡ‪ ،‬ﺑﺄﻳﻬﻢ ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ«)‪،(١‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺃﺣﺪ ﺃﻗﻮﻟﻬﻢ ﺧﻄﺄ ﻟﻢ ﻳﻜﻦ ﻫﺪﻯ)‪.(٢‬‬ ‫‪ ٦٤٢‬أد‪> A .‬ا‪ :‬إن ا\‪ p‬وا<‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺈﺻﺎﺑﺔ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ ﺑﻮﺟﻮﻩ‪:‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ »ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ« )‪ ،(٨٩٥‬ﻭﺍﺑﻦ ﺣﺰﻡ ﻓﻲ »ﺍﻹﺣﻜﺎﻡ«‬ ‫)‪ ،(٢٤٤/٦‬ﻭﻗﺪ ﺣﻜﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻀﻌﻔﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﻣﻮﺿﻮﻉ‪.‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٥/٢‬ ‪.٤٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪484‬‬ ‫ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﺑﺎﻟﺘﺼﻮﻳﺐ ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ‪.‬‬ ‫ﻣﺼﻴﺒﺎ ﻻﺟﺘﻤﻊ ﺍﻟﻨﻘﻴﻀﺎﻥ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ‬ ‫‬‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻗﺎﻃﻌﺎ ﺑﺜﺒﻮﺗﻪ ﻣﻦ ﺣﻴﺚ‬ ‫‬‫ﻳﻜﻮﻥ ﺍﻟﻤﺠﺘﻬﺪ ﻇﺎ ‪‬ﻧﺎ ﻟﻠﺤﻜﻢ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺩﻟﻴﻠﻪ ﻇﻨﻲ‪،‬‬ ‫ﻗﺎﻃﻌﺎ ﺑﺜﺒﻮﺗﻪ‪ ،‬ﻭﺍﻟﻈﻦ ﻭﺍﻟﻘﻄﻊ‬ ‫‬‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻭﺟﻮﺏ ﻋﻤﻠﻪ ﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻇﺎ ‪‬ﻧﺎ‬ ‫ﻧﻘﻴﻀﺎﻥ‪ ،‬ﺣﻴﺚ ﻳﺘﻌﻠﻘﺎﻥ ﺑﻤﺘﻌﻠﻖ ﻭﺍﺣﺪ؛ ﻷﻥ ﺍﻟﻈﻦ ﻳﺼﺤﺐ ﺍﻟﺘﺠﻮﻳﺰ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻣﺠﻮﺯ‪ ،‬ﻭﻫﺬﺍﻥ ﻧﻘﻴﻀﺎﻥ‪.‬‬ ‫‪‬‬‫ﻣﺠﻮ ﺯﺍ ﻏﻴﺮ‬ ‫‪‬‬ ‫ﺣﺮﺍﻣﺎ ﻓﻲ‬ ‫‬‫‬ ‫ﺣﻼﻻ‬ ‫ﻣﺼﻴﺒﺎ ﻟﺰﻡ ﻛﻮﻥ ﺍﻟﺸﻲﺀ‬ ‫‬‫ ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﻞ‬ ‫ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻣﺠﺘﻬﺪ ﺷﺎﻓﻌﻲ ﻟﻤﺠﺘﻬﺪﺓ ﺣﻨﻔﻴﺔ‪ :‬ﺃﻧﺖ ﺑﺎﺋﻦ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪:‬‬ ‫ﺣﺮﺍﻣﺎ ﻟﻜﻮﻧﻬﺎ ﻣﺼﻴﺒﺔ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ‬ ‫‬‫ﻣﺼﻴﺒﺎ‪،‬‬ ‫‬‫‬ ‫ﺣﻼﻻ ﻟﻜﻮﻧﻪ‬ ‫ﺭﺍﺟﻌﺘﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﻧﻜﺎﺣﻬﺎ‬ ‫ﺗﺰﻭﺝ ﺷﺎﻓﻌﻲ ﻣﺠﺘﻬﺪ ﺣﻨﻔﻴﺔ ﻣﺠﺘﻬﺪﺓ ﻣﻦ ﻏﻴﺮ ﻭﻟﻲ‪ .‬ﻭﻛﺬﺍ ﻟﻮ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪﻩ‬ ‫‬ ‫ﺣﻼﻻ‬‫ﺣﺮﺍﻣﺎ ﻹﺻﺎﺑﺘﻬﺎ‪،‬‬ ‫‬‫ﻣﺠﺘﻬﺪ ﺑﻮﻟﻲ ﻗﺒﻞ ﻓﺴﺦ ﺃﻭ ﻃﻼﻕ‪ ،‬ﻓﻴﻜﻮﻥ ﻧﻜﺎﺣﻬﺎ‬ ‫ﻹﺻﺎﺑﺘﻪ‪.‬‬ ‫ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﺴﻠﻒ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ ﻣﺎ ﻫﻮ ﺻﻮﺍﺏ‬ ‫ﻭﻣﺎ ﻫﻮ ﺧﻄﺄ‪ ،‬ﻓﻤﻤﺎ ﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﻜﻼﻟﺔ‪ :‬ﺃﻗﻮﻝ ﻓﻴﻬﺎ‬ ‫ﺻﻮﺍﺑﺎ ﻓﻤﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ ﻓﻤﻨﻲ ﻭﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﷲ‬ ‫‬‫ﺑﺮﺃﻳﻲ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻭﺭﺳﻮﻟﻪ ﺑﺮﻳﺌﺎﻥ ﻣﻨﻪ‪.‬‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﺄﺛﻴﻢ ﺍﻟﻤﺨﻄﺊ ﺟﻌﻠﻮﺍ ﻣﺴﺎﺋﻞ ﺍﻟﻈﻨﻴﺎﺕ‬ ‫ﻛﺎﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻄﻌﻴﺎﺕ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺍﻟﺮﺃﻱ ﺩﻳ ﻨﺎ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻋﻨﺪﻧﺎ ﻣﻌﺸﺮ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺑﺄﻥ ﺍﻟﻤﺼﻴﺐ ﻓﻲ ﺍﻟﻈﻨﻴﺎﺕ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﺃﺛﻢ ﻋﻠﻰ ﻣﻦ ﺃﺧﻄﺄ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺧﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻘﻂ؛‬ ‫ﻷﻧﻬﻢ ﻳﺴﻤﻮﻥ ﺑﻌﺾ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻲ ﺍﻟﻈﻨﻴﺎﺕ ﻣﺨﻄ ﺌﺎ‪ ،‬ﻭﻧﺤﻦ ﻻ ﻧﺴﻤﻴﻪ ﺑﺬﻟﻚ)‪.(١‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٢٨/٢‬ ‪.٤٣٢‬‬ ‫‪485‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫‪ ;< ٦٤٣‬اﻻ‪@"N‬د  ا‪4,‬ت ‪ Hi5 A‬ﱢ‬ ‫ا‪A%‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺛﺒﺘﺖ‬ ‫ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ‪ ،‬ﻛﻤﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﺛﺒﺖ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﺑﺎﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﻳﺠﺐ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻧﺴﺐ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺤﺸﻮﻳﺔ ﻭﺑﻌﺾ ﺍﻟﻤﺠﺒﺮﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺠﺘﻬﺪ ﻗﺒﻞ ﺍﻟﻨﻈﺮ‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﺷﺎ ‪‬ﻛﺎ ﻓﻴﻬﺎ‪.‬‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻥ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﺟﺎﺋﺰ ﻭﺍﻟﺸﻚ ﻣﺤﺠﻮﺭ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺎﻇﺮ‬ ‫ﺍﻟﻤﺠﺘﻬﺪ ﺇﻧﻤﺎ ﻧﻈﺮ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ‪ ،‬ﻟﻴﺰﺩﺍﺩ ﺍﻃﻤﺌﻨﺎﻧﻴﺔ ﻭﺇﻳﻘﺎ ﻧﺎ‪ ،‬ﻓﺄﺻﺎﺏ ﻭﺟﻪ ﺍﻟﺤﻖ‪،‬‬ ‫ﻓﻠﻪ ﺃﺟﺮ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺃﺟﺮ ﺍﻹﺻﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﻭﺟﻪ ﺍﻟﺤﻖ ﻓﻴﻬﺎ ﻓﻬﻮ ﺃﺛﻢ ﻫﺎﻟﻚ‬ ‫ﻟﻤﺨﺎﻟﻔﺘﻪ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪x ﴿ :‬‬ ‫‪] ﴾ } | { z y‬ﺍﻟﻐﺎﺷﻴﺔ‪ [١٧ :‬ﺍﻵﻳﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪5 4 3 ﴿ :‬‬ ‫‪] ﴾ 9 8 7 6‬ﺍﻟﻔﺮﻗﺎﻥ‪ [٤٥ :‬ﺍﻵﻳﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪﴾ Ñ Ð Ï Î Í ﴿ :‬‬ ‫]ﺍﻟﺮﻭﻡ‪ [٥٠ :‬ﺍﻵﻳﺔ‪ ،‬ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻗﺪ ﻣﺪﺡ ‪ 4‬ﺧﻠﻴﻠﻪ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﻓﻲ ﻗﻮﻟﻪ‪/ . -, + * )( ' & % $ ﴿ :‬‬ ‫‪] ﴾ 2 1 0‬ﺍﻟﺒﻘﺮﺓ‪.(١)[٢٦٠ :‬‬ ‫‪ ٦٤٤‬اﻻ‪@"N‬د  ا&وع ا‪.4&Q‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﻛﻞ ﻣﺠﺘﻬﺪ ﻓﻲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺼﻴﺐ‬ ‫ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ ﻭﻓﻲ ﻓﺘﻮﺍﻩ ﻭﻓﻲ ﺣﻜﻤﻪ ﻭﻣﺄﺟﻮﺭ ﻋﻠﻴﻪ ﻭﺍﺧﺘﻠﻒ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﺎﻝ‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣٢/٢‬ ‪.٤٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪486‬‬ ‫ﺃﻫﻞ ﺍﻟﺤﻖ ﺇﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻣﺄﻣﻮﺭ ﺑﻪ ﻭﻣﺄﺟﻮﺭ ﻋﻠﻴﻪ ﻭﻣﺄﺟﻮﺭ ﻋﻠﻰ ﺇﺻﺎﺑﺘﻪ ﺍﻟﺤﻖ‬ ‫ﻭﻓﺘﻮﺍﻩ ﻭﺍﻟﺤﻜﻢ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺧﻄﺄ ﺍﻟﺤﻖ ﻋﻨﺪ ﺍﷲ ﻓﻬﻮ ﻣﺄﺟﻮﺭ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﺑﺪﻟﻴﻞ‬ ‫ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﺤﺎﻛﻢ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ‬ ‫ﻓﻠﻪ ﺃﺟﺮ ﻭﺍﺣﺪ«)‪.(١‬‬ ‫‪ ;< ٦٤٥‬اﻻ‪@"N‬د‬ ‫ﻳﻠﺰﻡ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﺴﺘﺨﺮﺝ ﺣﻜﻢ ﺍﻟﻘﻀﻴﺔ ﻓﻲ ﺣﺎﻟﺘﻴﻦ‪:‬‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﻣﺎ ﺇﺫﺍ ﺳﺄﻟﻪ ﺳﺎﺋﻞ ﻋﻦ ﺭﺃﻳﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺎﺋﻞ‬ ‫ﻣﺤﺘﺎﺟﺎ ﻟﻠﻌﻤﻞ ﻓﻴﻬﺎ‪.‬‬ ‫‬ ‫ﻭﺍﻟﺤﺎﻟﺔ ﺍﻷﺧﺮﻯ‪ :‬ﻣﺎ ﺇﺫﺍ ﺷﺎﺀ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻌﻤﻞ ﻓﻲ ﺷﻲﺀ ﻣﻤﺎ ﻳﺼﺢ ﺍﻟﺨﻼﻑ‬ ‫ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺃﻗﻮﻯ ﺍﻷﻣﺎﺭﺍﺕ ﻭﻳﺄﺧﺬ ﺑﻤﻘﺘﻀﻰ ﺃﺭﺟﺤﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺗﻌﺎﺭﺿﺖ ﻣﻌﻪ ﺍﻷﺩﻟﺔ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﻳﻠﺘﻤﺲ‬ ‫ﺍﻷﺭﺟﺢ ﺇﻥ ﺭﺟﺎ ﺣﺼﻮﻟﻪ‪ ،‬ﻓﺈﻥ ﻏﻠﺐ ﻓﻲ ﻇﻨﻪ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻷﺭﺟﺢ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻄﺮﺣﻬﺎ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻳﺮﺟﻊ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻌﻘﻞ ﻫﺬﺍ ﻗﻮﻝ ﻣﺤﻘﻘﻲ ﺍﻟﻤﻌﺘﺰﻟﺔ‪.‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻘﻠﺪ ﺍﻷﻋﻠﻢ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻥ ﻏﻴﺮﻩ ﺃﻋﻠﻢ ﻣﻨﻪ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﻛﻠﻬﺎ ﺃﻭ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﻪ‪.‬‬ ‫‬‫ﺍﻟﻔﻦ ﺍﻟﺬﻱ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺨﻴﺮ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺠﺎﻫﻞ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪﺇﺫﺍ‬ ‫ﺷﺎﺀ ﺍﻟﻌﻤﻞﺃﻥ ﻳﺄﺧﺬ ﺑﻘﻮﻝ ﻏﻴﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ‪.‬‬ ‫ﻭﻳﻠﺰﻡ ﺍﻟﻤﺠﺘﻬﺪ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻧﺎﺳﺨﻪ ﻭﻣﺨﺼﺼﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ‬ ‫ﻧﺼﺎ ﻟﻢ ﻳﺴﺘﺪﻝ ﺑﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻭ ﻳﻈﻦ ﺃﻧﻪ ﻏﻴﺮ ﻣﻨﺴﻮﺥ ﻭﻻ ﻣﺘﺄﻭﻝ ﺑﺘﺄﻭﻳﻞ‬ ‫ﻛﺎﻥ ‪‬‬ ‫ﻳﺨﺎﻟﻒ ﻇﺎﻫﺮﻩ‪.‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ،١٤/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪487‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻣﺨﺼﺼﺎ ﺃﻡ ﻏﻴﺮ ﻣﺨﺼﺺ‪.‬‬ ‫‬‫ﻋﻤﻮﻣﺎ ﻓﻴﺒﺤﺚ ﻋﻦ ﻛﻮﻧﻪ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﺼﻴﺮﻓﻲ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﺐ ﺍﻟﺒﺤﺚ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺴﺘﻐﻨﻲ ﺑﻤﺎ ﺣﻀﺮ‬ ‫ﻓﻲ ﺫﻫﻨﻪ)‪.(١‬‬ ‫‪ ٦٤٦‬ور >‪ A A47>I" A4‬‬ ‫ﻻ ﻳﺼﺢ ﺃﻥ ﻳﺼﺪﺭ ﻗﻮﻻﻥ ﻣﺘﻨﺎﻗﻀﺎﻥ ﻣﻦ ﻋﺎﻟﻢ ﻭﺍﺣﺪ ﻟﺴﺎﺋﻞ ﻭﺍﺣﺪ ﻓﻲ ﻭﻗﺖ‬ ‫ﻭﺍﺣﺪ ﻭﺣﺎﺩﺛﺔ ﻭﺍﺣﺪﺓ؛ ﻟﺘﻌﺬﺭ ﺍﺟﺘﻤﺎﻉ ﻣﻌﺘﻘﺪﻳﻦ ﻣﺘﻨﺎﻗﻀﻴﻦ ﻓﻲ ﻣﺤﻞ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﺟﺎﺯ ﺫﻟﻚ ﺇﻥ ﺗﻜﺮﺭ ﺍﻟﺴﺆﺍﻝ ﻓﻲ ﻭﻗﺘﻴﻦ ﺃﻭ ﻛﺎﻥ ﺍﻟﺴﺎﺋﻞ ﺍﺛﻨﻴﻦ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻠﺼﺤﺔ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻋﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻝ ﺑﻪ ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻷﻭﻝ‪ ،‬ﺇﺫ ﻳﻤﻜﻦ ﺃﻥ ﻳﻈﻬﺮ ﻟﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻵﺧﺮ ﻣﺎ ﻟﻢ ﻳﻈﻬﺮ ﻟﻪ ﻓﻴﻤﺎ ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻼﺣﺘﻤﺎﻝ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻜﺎﻡ ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﻴﻦ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻗﺪ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻤﺎﻥ ﻓﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺎﺧﺘﻼﻑ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ)‪.(٢‬‬ ‫‪ ;< H,!%  ٦٤٧‬ا "@‬ ‫ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺣﺎﺩﺛﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﻣﺎ ﺭﺃﻯ ﺃﻧﻪ ﺍﻟﺼﻮﺍﺏ ﻓﻲ‬ ‫ﺣﻘﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﺤﻜﻢ ﻓﻴﻬﺎ ﺑﻤﺎ ﺃﺩﺍﻩ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﺢ ﻟﻪ ﺃﻥ ﻳﻌﺪﻝ ﻋﻦ ﺍﺟﺘﻬﺎﺩﻩ ﻓﻴﺤﻜﻢ ﺑﻐﻴﺮﻩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻻ ﻳﺼﺢ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﺣﻜﻢ ﺃﻭ ﻋﻤﻞ ﺑﻐﻴﺮ ﻣﺎ ﺃﺩﺍﻩ ﺇﻟﻴﻪ‬ ‫ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﺑﻄﻞ ﺣﻜﻤﻪ ﺑﺬﻟﻚ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺃﺛﻢ ﻓﻲ ﻋﻤﻠﻪ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺧﺎﻟﻒ ﺍﻟﺤﻖ ﻓﻲ ﺣﻘﻪ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﺒﻄﻞ ﺣﻜﻤﻪ ﺇﺫﺍ ﺣﻜﻢ ﺑﻐﻴﺮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣٥/٢‬ ‪.٤٣٦‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٣٩/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪488‬‬ ‫ﺣﺎﺻﻞ ﺍﻟﻤﻘﺎﻡ‪ :‬ﺃﻧﻪ ﻻ ﻳﺒﻄﻞ ﺣﻜﻢ ﺍﻟﻤﺠﺘﻬﺪ ﺇﻻ ﻓﻲ ﺣﺎﻟﺘﻴﻦ‪:‬‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺇﺫﺍ ﺧﺎﻟﻒ ﻓﻲ ﺣﻜﻤﻪ ﺍﺟﺘﻬﺎﺩﻩ‪.‬‬ ‫ﻭﺍﻷﺧﺮﻯ‪ :‬ﺇﺫﺍ ﺧﺎﻟﻒ ﺣﻜﻢ ﺍﷲ ﻓﻴﻬﺎ‪.‬‬ ‫ﺃﻣﺎ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻓﻼ ﻳﺼﺢ ﻧﻘﺾ ﺣﻜﻢ ﺣﺎﻛﻢ ﻛﺎﻥ ﻗﺪ ﺣﻜﻢ ﺑﻪ ﻋﻦ ﺍﺟﺘﻬﺎﺩ‬ ‫ﻭﻧﻈﺮ؛ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺣﻘﻪ)‪.(١‬‬ ‫‪ ٦٤٨‬ر‪N‬ع ا "@ ‪ A‬ا‪@"N‬ده‬ ‫ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﺣﺎﺩﺛﺔ‪ ،‬ﻓﺮﺃﻯ ﺟﻮﺍﺯﻫﺎ‪ ،‬ﻓﻌﻤﻞ ﺑﻪ‪ ،‬ﺛﻢ ﺗﻐﻴﺮ ﺍﺟﺘﻬﺎﺩﻩ‪،‬‬ ‫ﻓﺮﺃﻯ ﺃﻧﻬﺎ ﺣﺮﺍﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﺠﺮ ﻋﻠﻴﻪ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﺟﻮﺍﺯ ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﺃﻭ ﺟﻮﺍﺯ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻐﻴﺮ ﻭﻟﻲ‪،‬‬ ‫ﻓﻔﻌﻞ‪ ،‬ﺃﻭ ﺭﺃﻯ ﺃﻥ ﺍﻟﻄﻼﻕ ﺛﻼﺛﺎ ﺑﻠﻔﻆ ﻭﺍﺣﺪ ﻻ ﻳﻘﻊ ﺇﻻ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻓﻌﻤﻞ ﺑﻤﺎ ﺭﺃﻯ‪ ،‬ﺛﻢ ﺭﺃﻯ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻓﻌﻞ ﺣﺮﺍﻡ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﺘﺮﻙ‬ ‫ﺯﻭﺟﺘﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻳﻨﻘﺾ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻥ‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﻷﻭﻝ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪﻧﺎ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺤﻜﻢ ﺣﺘﻰ ﻻ ﻳﺼﺢ ﻧﻘﻀﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺣﻜﻢ ﺗﻌﺒﺪ ﺑﻪ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻯ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﺪ ﺗﻌﺒﺪ‬ ‫ﺑﺬﻟﻚ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻻ ﻣﺮﻳﺔ ﻓﻲ ﺟﻮﺍﺯ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺘﻌﺒﺪ ﺑﺘﻐﻴﺮ ﺍﻷﺣﻮﺍﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻵﺧﺮ ﻻ ﻳﻨﻘﺾ ﺑﻪ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻓﻘﻂ‪ ،‬ﺃﻱ‪ :‬ﻓﻴﻤﺎ ﺍﺑﺘﺪﺃﻩ ﻣﻦ ﺑﻌﺪ‪ ،‬ﻻ ﻓﻲ‬ ‫ﺍﺳﺘﻤﺮﺍﺭﻩ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٣٩/٢‬ ‪.٤٤٠‬‬ ‫‪489‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻭﻣﺤﻞ ﺍﻟﻨﺰﺍﻉ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﺴﺘﺪﺍﻣﺔ ﻛﺎﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﺰﻭﺟﺎﺕ‪،‬‬ ‫ﻻ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﻋﻤﻞ ﺑﺎﺟﺘﻬﺎﺩﻩ ﻓﻲ ﺻﺤﺔ ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﺼﻼﺓ‬ ‫ﺃﻭ ﺍﻟﺤﺞ‪ ،‬ﻻ ﻳﻠﺰﻣﻪ ﻗﻀﺎﺅﻩ‪ ،‬ﻭﺇﻥ ﺗﻐﻴﺮ ﻓﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﺍﺗﻔﺎﻗﺎ)‪.(١‬‬ ‫‪ 4' ٦٤٩‬ا "@ ‪&48‬ه‬ ‫ﻻ ﻳﺼﺢ ﻟﻤﻦ ﺃﻃﺎﻕ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻈﻨﻴﺔ‪ ،‬ﺃﻥ ﻳﻘﻠﺪ ﻏﻴﺮﻩ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻐﻴﺮ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺻﺤﺎﺑ ‪‬ﻴﺎ‪ ،‬ﺑﻞ ﻳﺠﺐ ﺃﻥ ﻳﻨﻈﺮ ﻟﻨﻔﺴﻪ ﻣﺎ ﻫﻮ‬ ‫ﺍﻟﺤﻖ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻭﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺗﻘﻠﻴﺪ ﻏﻴﺮﻩ‪ ،‬ﺳﻮﺍﺀ ﺍﺟﺘﻬﺪ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ‪ ،‬ﻓﻈﻬﺮ‬ ‫ﻟﻪ ﺍﻟﺮﺍﺟﺢ ﻓﻴﻬﺎ‪ ،‬ﺃﻡ ﻟﻢ ﻳﺠﺘﻬﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﺮﻡ ﺗﻘﻠﻴﺪ ﺍﻟﻤﺠﺘﻬﺪ ﻟﻐﻴﺮﻩ ﻗﺒﻞ ﺃﻥ ﻳﺠﺘﻬﺪ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺍﺟﺘﻬﺪ ﻓﻴﻬﺎ ﻭﺭﺃﻯ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ ﺗﻘﻠﻴﺪ ﻏﻴﺮﻩ‪ ،‬ﻗﻴﻞ‪ :‬ﺍﺗﻔﺎﻗﺎ‪ .‬ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻟﺨﻼﻑ ﻓﻴﻪ ‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺍﻟﺜﻮﺭﻱ‪ :‬ﺑﻞ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﻘﻠﺪ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻟﻴﺲ ﺑﺄﻋﻠﻢ‪ ،‬ﺻﺤﺎﺑ ‪‬ﻴﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮ ﺻﺤﺎﺑﻲ‪،‬‬ ‫ﺧﺎﻑ ﺃﻥ ﻳﻔﻮﺕ ﺍﻟﻮﻗﺖ ﺑﺎﺷﺘﻐﺎﻟﻪ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺃﻭ ﻟﻢ ﻳﺨﻒ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪* ﴿ :‬‬ ‫‪] ﴾ , +‬ﺍﻟﻨﺤﻞ‪.[٤٣ :‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺗﻘﻠﻴﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺟﺎﺋﺰ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺛﻢ ﻗﺎﻝ ﺑﻌﺪ‪:‬‬ ‫ﻳﺠﻮﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺇﺫﺍ ﻗﺎﻝ ‬ ‫ﻗﻮﻻ ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻣﺎ ﺇﺫﺍ ﻋﻠﻢ ﻟﻪ‬ ‫ﻣﺨﺎﻟﻒ ﻓﻼ‪ .‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻷﻫﻞ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻟﺒﺤﺚ ﻓﻲ ﻋﺼﺮ‬ ‫ﻏﻴﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻊ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٠/٢‬ ‪.٤٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪490‬‬ ‫ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻘﻠﺪ ﻏﻴﺮﻩ ﻓﻴﻤﺎ ﻳﺨﺼﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﺩﻭﻥ‬ ‫ﻣﺎ ﻳﻔﺘﻲ ﺑﻪ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻠﺪ ﻏﻴﺮﻩ ﻓﻴﻤﺎ ﻳﺨﺼﻪ‪ ،‬ﺑﺸﺮﻁ ﻟﻮ ﺍﺷﺘﻐﻞ ﺑﺎﻻﺟﺘﻬﺎﺩ‬ ‫ﻓﺎﺗﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺳﻬﻞ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺘﻘﺪﻣﺔ‪ ،‬ﻟﺤﺼﻮﻝ ﺍﻟﻌﺬﺭ ﺑﻀﻴﻖ‬ ‫ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﻗﺎﻝ ﻳﺤﻴﻰ ﺑﻦ ﺣﻤﺰﺓ ﻭﺍﻟﺠﻮﻳﻨﻲ‪ :‬ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﻣﻦ ﺍﻟﻤﻘﻠﺪﻳﻦ ﺃﻥ ﻳﻘﻠﺪ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﻜﻠﻒ ﺑﻈﻨﻪ‪،‬‬ ‫ﺣﻴﺚ ﻳﻜﻮﻥ ﻟﻪ ﻃﺮﻳﻖ ﺇﻟﻰ ﺍﻟﻈﻦ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻤﺠﺘﻬﺪ ﻳﺠﺪ ﺍﻟﻄﺮﻳﻖ ﺇﻟﻰ ﺍﻟﻈﻦ‪،‬‬ ‫ﻓﻠﻴﺲ ﻟﻪ ﺍﻟﻌﻤﻞ ﺑﻈﻦ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﻟﺪﻟﻴﻞ ﻳﺒﻴﺢ ﻟﻪ ﺍﻟﻌﻤﻞ ﺑﻈﻦ ﻣﺠﺘﻬﺪ ﺁﺧﺮ‪ ،‬ﻭﻻ‬ ‫ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﻓﻲ ﺍﻟﻤﻘﻠﺪ ﻓﻘﻂ)‪.(١‬‬ ‫‪ ٦٥٠‬ا"‪ 4‬‬ ‫ﻳﺠﻮﺯ ﻟﻤﻦ ﻻ ﻗﺪﺭﺓ ﻟﻪ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ ﻳﻘﻠﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺗﻘﻠﻴﺪﻩ ﺇﺫﺍ ﺷﺎﺀ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﻘﻀﺎﻳﺎ‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﻌﺮﻑ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪/ . - , + * ﴿ :‬‬ ‫ﺟﺎﺋﺰﺍ ﻣﺎ ﺃﻣﺮ ﺍﻟﻌﻮﺍﻡ‬ ‫‬‫‪] ﴾ 0‬ﺍﻟﻨﺤﻞ‪ ،[٤٣ :‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﺗﻘﻠﻴﺪ ﺍﻟﻌﺎﻣﻲ ﻟﻠﻌﺎﻟﻢ‬ ‫ﺑﺴﺆﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ﻭﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻓﻬﻮ ﻭﺍﺟﺐ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪» :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻌﺎﻟﻢ ﻟﻴﻨﺒﻬﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺤﻜﻢ؛‬ ‫ﻷﻥ ﺍﻟﻌﺎﻣﻲ ﻳﻤﻜﻨﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻠﺰﻡ ﺗﻜﻠﻴﻔﻪ ﺑﻪ ﻛﺎﻟﻌﺎﻟﻢ‪ ،‬ﻭﻛﻤﺎ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٢/٢‬ ‪.٤٤٦‬‬ ‫‪491‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻻ ﻧﺄﻣﻦ ﺧﻄﺄ ﺍﻟﻤﻔﺘﻲ ﻭﺟﻬﻠﻪ‪ ،‬ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺆﻣﻦ ﻛﻮﻧﻪ ‬ ‫ﺟﻬﻼ‬‫‬ ‫ﻗﺒﻴﺢ‪.‬‬ ‫ﻭﺭﺩ‪ :‬ﺑﺄﻧﻪ ﻛﻤﺎ ﻋﻠﻢ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻃﺮﻳﻘﻪ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻛﺬﻟﻚ ﻋﻠﻢ ﺍﻟﻌﺎﻣﻲ ﺃﻥ‬ ‫‬ ‫ﻃﺮﻳﻘﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﺑﺪﻟﻴﻞ ﻗﺎﻃﻊ‪ ،‬ﻓﻌﻠﻤﻪ ﺑﺘﻜﻠﻴﻔﻪ ﺑﺎﻟﺤﻜﻢ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ‪،‬‬ ‫ﻛﻌﻠﻢ ﺍﻟﻤﺠﺘﻬﺪ ﻟﻠﺤﻜﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪﻓﻲ ﺍﻟﻌﻤﻠﻴﺎﺕﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻈﻨﻴﺔ ﻻ ﺍﻟﻘﻄﻌﻴﺔ؛‬ ‫ﻷﻥ ﺍﻟﺤﻖ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ ﻣﻊ ﻭﺍﺣﺪ‪ ،‬ﻓﻼ ﻳﺄﻣﻦ ﺍﻟﻤﻘﻠﺪ ﻓﻴﻬﺎ ﺃﻥ ﻳﻘﻠﺪ‬ ‫ﺇﻗﺪﺍﻣﺎ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺆﻣﻦ ﻗﺒﺤﻪ‪.‬‬ ‫‬‫ﺍﻟﻤﺨﻄﺊ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻟﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻌﻮﺍﻡ ﻟﻠﻌﻠﻤﺎﺀ‪ :‬ﺗﻮﺍﺗﺮ ﺇﺟﻤﺎﻉ ﺍﻟﺴﻠﻒ ﻋﻠﻰ‬ ‫ﺗﺮﻙ ﻧﻜﻴﺮ ﺗﻘﻠﻴﺪ ﺍﻟﻌﻮﺍﻡ ﻟﻠﻌﻠﻤﺎﺀ ﻣﻦ ﻏﻴﺮ ﻣﺎﻧﻊ ﻟﻬﻢ ﻣﻦ ﺍﻹﻧﻜﺎﺭ‪.‬‬ ‫ﺃﻣﺎ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻣﻨﻊ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻤﺮﺍﺩﻫﻢ ﺑﻪ ﺍﻟﻌﻤﻞ ﺑﻘﻮﻝ ﺍﻟﻐﻴﺮ ﻣﻦ ﻏﻴﺮ‬ ‫ﻣﺒﺎﻻﺓ ﺃﺻﺎﺏ ﺫﻟﻚ ﺍﻟﻐﻴﺮ ﺃﻡ ﺃﺧﻄﺄ ﻛﻤﺎ ﻓﺴﺮﻩ ﺑﺬﻟﻚ ﺑﻌﻀﻬﻢ‪.‬‬ ‫ﻭﺍﻟﺘﻘﻠﻴﺪ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺣﺮﺍﻡ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺃﺭﺩﻧﺎﻩ ﻧﺤﻦﻭﻫﻮ‬ ‫ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﺍﻟﻐﻴﺮ ﻣﻊ ﻇﻦ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺘﻤﺎﺱ ﺍﻟﺤﻖﻓﺎﻷﺻﺤﺎﺏ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ‬ ‫ﺟﻮﺍﺯﻩ ﻓﻲ ﺍﻟﻈﻨﻴﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ‪ ،‬ﺇﻥ ﻭﺍﻓﻖ ﺍﻟﺤﻖ)‪.(١‬‬ ‫‪ ٦٥١‬إ"ء ا ل إ‬ ‫ﻳﺠﻮﺯ ﻟﻀﻌﻴﻒ ﺍﻟﻌﻠﻢ ﺣﻜﺎﻳﺔ ﻗﻮﻝ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ؛‬ ‫ﻷﻥ ﺫﻟﻚ ﺿﺮﺏ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺻﺤﺘﻪ ﻋﻨﺪ ﺍﻟﻀﺒﻂ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻟﻜﻦ‬ ‫ﺍﻟﺨﻼﻑ ﻓﻲ ﺟﻮﺍﺯ ﺇﻓﺘﺎﺋﻪ ﺑﻘﻮﻝ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﺃﺧﺬ ﻋﻨﻪ ﺗﻠﻚ ﺍﻟﻔﺘﻴﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺴﻮﻕ‬ ‫ﺍﻟﻜﻼﻡ ﻣﺴﺎﻕ ﺍﻟﺠﺰﻡ ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬‬ ‫ﻣﺜﻼ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٤٦/٢‬ ‪.٤٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪492‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﺷﺘﺮﻁ ﺑﻌﻀﻬﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﻔﺘﻲ ﺇﻧﻤﺎ ﻳﻔﺘﻲ ﺑﻨﺺ ﻗﻮﻝ ﺇﻣﺎﻣﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻣﻄﻠﻘﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ‬ ‫ﺃﻫﻼ ﻟﻺﻓﺘﺎﺀ‪.‬‬ ‫ﻣﻄﻠﻌﺎ ﻋﻠﻰ ﻣﺄﺧﺬ ﺇﻣﺎﻣﻪ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺻﺢ ﻟﻪ ﺍﻟﺘﺨﺮﻳﺞ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻟﻠﻤﺨﺮﺝ ﺍﻹﻓﺘﺎﺀ ﺑﺘﺨﺮﻳﺠﻪ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﻻ ﻣﻊ‬ ‫ﻭﺟﻮﺩﻩ ﻓﻲ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﺇﺫ ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺿﻌﻒ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻷﻗﻮﻯ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻓﺘﻮﻯ ﺍﻟﻀﻌﻴﻒ ﺑﻨﺺ ﻋﺒﺎﺭﺓ ﺍﻟﻤﻔﺘﻲ ﺟﺎﺋﺰﺓ‪ :‬ﻓﻲ ﻏﻴﺒﺔ ﺍﻟﻤﻔﺘﻲ‬ ‫ﻭﻓﻲ ﺣﻀﺮﺗﻪ‪ ،‬ﻋﺮﻑ ﻋﺪﻟﻬﺎ ﺃﻭ ﻟﻢ ﻳﻌﺮﻑ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺜﻘﺎ ﺑﻤﻦ ﺃﺧﺬ ﻋﻨﻪ؛ ﻷﻥ‬ ‫ﺫﻟﻚ ﻟﻴﺲ ﺑﺄﺷﺪ ﻣﻦ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﻘﻮﻝ ﺍﻟﻤﻔﺘﻲ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﺘﻲ‬ ‫ﺑﻪ‪ ،‬ﺇﺫ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫‪ 4' ٦٥٢‬ا ‪&]m A4‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﻠﻴﺪﻩ ﻟﻬﻤﺎ ﻓﻲ ﺷﻲﺀ ﻭﺍﺣﺪ‪،‬‬ ‫‬‫ﺇﻥ ﺗﻘﻠﻴﺪ ﺍﻟﻌﺎﻣﻲ ﻟﻌﺎﻟﻤﻴﻦ‬ ‫ﺃﻭ ﻓﻲ ﺷﻴﺌﻴﻦ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﺘﻔﻖ ﻗﻮﻟﻬﻤﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ‪،‬‬ ‫ﻣﻌﺎ ﺍﺗﻔﺎﻗﺎ؛‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺨﺘﻠﻔﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻼ ﻳﺼﺢ ﺗﻘﻠﻴﺪﻫﻤﺎ ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ ‬ ‫ﻣﻌﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻣﻔﺾ ﺇﻟﻰ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻓﺈﻥ‬ ‫ﻷﻥ ﺗﻘﻠﻴﺪﻫﻤﺎ ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺍﻹﻗﺪﺍﻡ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﻤﻨﻌﻪ‪ ،‬ﻓﻼ ﻳﺘﺼﻮﺭ ﺗﻘﻠﻴﺪﻫﻤﺎ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛﺔ‪ ،‬ﻓﻔﻲ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪﻫﻤﺎ ﺍﻟﺨﻼﻑ ﺍﻵﺗﻲ ﻓﻲ ﺗﻘﻠﻴﺪ‬ ‫ﻋﺎﻟﻤﻴﻦ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯﻩ؛ ﻷﻥ ﺍﻟﻈﻦ ﺑﺼﻮﺍﺏ ﻋﺎﻟﻤﻴﻦ ﺃﻗﻮﻯ ﻣﻨﻪ ﺑﺼﻮﺍﺏ ﻋﺎﻟﻢ‬ ‫ﻭﺍﺣﺪ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥٠/٢‬ ‪.٤٥١‬‬ ‫‪493‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺎﻹﺟﻤﺎﻉ ﺇﻧﻤﺎ ﻛﺎﻥ ﺣﺠﺔ ﺑﺴﺒﺐ ﺍﺗﻔﺎﻕ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺣﺎﺩﺛﺔ‪ ،‬ﻓﻠﻮ‬ ‫‬ ‫ﻟﻢ ﻳﺼﺢ ﺗﻘﻠﻴﺪ ﻋﺎﻟﻤﻴﻦ ﺇﺫﺍ ﺍﺗﻔﻘﺎ‪ ،‬ﻟﻤﺎ ﺻﺢ ﺗﻘﻠﻴﺪ ﺛﻼﺛﺔ ﺍﺗﻔﻘﻮﺍ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﺭﺑﻌﺔ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺨﻤﺴﺔ‪.‬‬ ‫ﺭﺃﺳﺎ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻤﺸﺮﻭﻉ‪.‬‬ ‫ﻓﻴﺆﻭﻝ ﺫﻟﻚ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﺣﺠﻴﺔ ﺍﻹﺟﻤﺎﻉ ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺃﻭ ﻓﻲ ﺣﺎﻟﻴﻦ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﺗﻘﻠﻴﺪﻩ ﻟﻬﻤﺎ ﻓﻲ ﺷﻴﺌﻴﻦ‬ ‫ﻋﻨﺪﻧﺎ ﺟﻮﺍﺯﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺪ ﺍﻟﺘﺰﻡ ﻣﺬﻫﺐ ﻋﺎﻟﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﻟﻢ ﻳﻠﺘﺰﻣﻪ‪ ،‬ﻓﻴﺼﺢ‬ ‫ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻣﺴﺄﻟﺔ ﻭﻣﻦ ﺍﻵﺧﺮ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻌﺮﻭﻓﺔ‬ ‫ﻋﻨﺪﻫﻢ ﺑﻤﺴﺄﻟﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻋﻦ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺇﻟﻰ ﻣﺬﻫﺐ ﺇﻣﺎﻡ ﺁﺧﺮ‪ ،‬ﻭﺣﺠﺘﻨﺎ ﻋﻠﻰ‬ ‫ﺟﻮﺍﺯﻩ ﺃﻥ ﻛﻞ ﻣﺠﺘﻬﺪ ﻣﺼﻴﺐ‪ ،‬ﻓﻠﻢ ﻳﺤﺮﻡ ﻋﻠﻴﻨﺎ ﻓﻲ ﺍﻟﺸﺮﻉ‪ ،‬ﺇﻻ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ‬ ‫ﺍﻟﺼﻮﺍﺏ ﺇﻟﻰ ﺍﻟﺨﻄﺄ‪ ،‬ﻻ ﻣﻦ ﺻﻮﺍﺏ ﺇﻟﻰ ﺻﻮﺍﺏ‪ ،‬ﻓﻼ ﻣﻘﺘﻀﻰ ﻟﺘﺤﺮﻳﻤﻪ ﻻ ‬ ‫ﻋﻘﻼ‬ ‫‬ ‫ﺍﻧﺘﻘﺎﻻ ﻣﻦ ﺻﻮﺍﺏ ﺇﻟﻰ‬ ‫ﻭﻻ ﺷﺮ ﻋﺎ‪ ،‬ﺇﺫ ﻳﺼﻴﺮ ﻛﺎﻟﻮﺍﺟﺐ ﺍﻟﻤﺨﻴﺮ‪ ،‬ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﻟﻜﻮﻧﻪ‬ ‫ﻣﺠﺘﻬﺪﺍ ﺛﻢ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺗﻘﻠﻴﺪ ﻣﺠﺘﻬﺪ ﺁﺧﺮ‪ ،‬ﻓﻬﻮ‬ ‫‬‫ﺻﻮﺍﺏ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻤﻘﻠﺪ ﺇﺫﺍ ﻗﻠﺪ‬ ‫ﻛﻤﻦ ﺷﺮﻉ ﻓﻲ ﻭﺍﺣﺪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺎﺭﺓ ﺛﻢ ﺗﺮﺟﺢ ﻟﻪ ﻓﻌﻞ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ ﻣﻨﻬﺎ‪،‬‬ ‫ﻓﻜﻤﺎ ﻻ ﺣﻈﺮ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻤﻘﻠﺪ ﺇﺫﺍ ﺍﻧﺘﻘﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺤﻈﺮ ﻓﻲ ﺫﻟﻚ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺤﻖ ﻣﻊ ﻭﺍﺣﺪ ﻭﺍﻟﻤﺨﺎﻟﻒ ﻣﺨﻄﺊ)‪.(١‬‬ ‫‪N ٦٥٣‬از '‪ 4‬ا‪7‬ل‬ ‫ﺇﺫﺍ ﺗﻌﺪﺩ ﺍﻟﻤﺠﺘﻬﺪﻭﻥ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺍﻟﻔﺎﺿﻞ ﻭﺍﻟﻤﻔﻀﻮﻝ‪ ،‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ؛‬ ‫ﺑﻌﻀﻬﻢ ﻳﺮﻯ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻔﻀﻮﻝ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻳﺮﻯ ﻭﺟﻮﺏ ﺗﻘﻠﻴﺪ ﺍﻟﻔﺎﺿﻞ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻔﻀﻮﻝ‪ ،‬ﻣﻊ ﻛﻤﺎﻝ ﺃﺳﺒﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﻟﺜﻘﺔ‬ ‫ﺑﻌﺪﺍﻟﺘﻪ ﻭﺳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﻓﺘﻮﺍﻩ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥٢/٢‬ ‪.٤٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪494‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻹﻓﺘﺎﺀ ﻗﺪ ﺷﻬﺮ ﻓﻲ ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺟﻤﺎﻋﺔ ﻓﻴﻬﻢ‬ ‫ﺍﻟﻔﺎﺿﻞ ﺍﻟﻤﻔﻀﻮﻝ ﻭﻟﻢ ﻳﻨﻜﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﺇﻓﺘﺎﺀ ﺍﻟﻤﻔﻀﻮﻝ‪ ،‬ﻭﻟﻢ ﻳﻌﻨﻒ ﺳﺎﺋﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻏﻴﺮ ﻭﺍﺳﻊ ﻟﻠﻨﺎﺱ ﻣﺎ ﺳﻜﺖ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻬﻮ ﺇﺟﻤﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻭﻗﻊ ﻓﻲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻧﻜﻴﺮ ﻣﻦ ﺃﺣﺪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﻠﻘﻮﻝ‬ ‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻜﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ‬ ‫ﺑﺨﻼﻓﻪ)‪.(١‬‬ ‫‪ ٦٥٤‬ا"‪ 4‬ا ‪i‬‬ ‫ﺗﻘﻠﻴﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺟﺎﺋﺰ ﻓﻲ ﺑﺎﺏ ﺍﻷﺣﻜﺎﻡ ﻭﻣﺎ ﻛﺎﻥ ﻃﺮﻳﻘﻪ ﻃﺮﻳﻖ ﺍﻟﺴﻤﻊ‪ ،‬ﺃﻻ‬ ‫ﺗﺮﻯ ﺃﻧﻚ ﺗﺤﻜﻲ ﻋﻨﻬﻢ ﺍﻹﺟﻤﺎﻉ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺨﺒﺮ ﻣﻨﻘﻮﻻ ﻋﻦ ﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻟﻢ‬ ‫ﺃﻳﻀﺎ ﺇﺫﺍ ﻗﺎﻝ ﻗﻮﻻ‬ ‫ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﺧﻼﻓﺎ ﻟﺬﻟﻚ‪ ،‬ﻭﻳﺠﻮﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ‬ ‫ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻟﻪ ﻣﺨﺎﻟﻒ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻼ)‪.(٢‬‬ ‫‪ ٦٥٥‬ذم ا"‪4‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‪) ( ' & % $ # " ! ﴿ :‬‬ ‫* ‪8 7 6 5 4 3 2 10 / . - , +‬‬ ‫‪] ﴾ 9‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[١٠٤ :‬ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻛﺜﻴﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻲ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ‬ ‫ﺭﺟﻼ ﺃﺻﺎﺑﺘﻪ ﺷﺠﺔ ﻓﺄﺟﻨﺐ‪ ،‬ﻭﻗﺪ ﺍﻧﺪﻣﻠﺖ ﻋﻠﻴﻪ ﻓﺎﺳﺘﻔﺘﻲ ﻟﻪ ﻓﺄﻣﺮ ﺑﺎﻟﻐﺴﻞ‪ ،‬ﻭﻟﻢ‬ ‫ﻋﺬﺭﺍ‪ ،‬ﻓﺎﻏﺘﺴﻞ‪ ،‬ﻓ ﻜﺰ‪ ،‬ﻓﻤﺎﺕ‪ .‬ﻓﺄﺧﺒﺮ ﺍﻟﻨﺒﻲ ﮊ ﺑﺬﻟﻚ ﻓﻘﺎﻝ‪» :‬ﻗﺘﻠﻮﻩ ﻗﺘﻠﻬﻢ‬ ‫ﻳﺮﻭ ﻟﻪ ‬ ‫ﺍﷲ« ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳﺠﻌﻞ ﻟﻠﻤﺴﺘﻔﺘﻲ ﻭﺍﻟﻤﺴﺘﻔﺘﻰ ﻟﻪ ‬ ‫ﻋﺬﺭﺍ)‪.(٤‬‬‫)‪(٣‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٥٦/٢‬ ‪.٤٥٧‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪.٢٢/١‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﻤﺠﺮﻭﺡ ﻳﺘﻴﻤﻢ‪ ،‬ﺡ‪.٣٣٦ :‬‬ ‫)‪ (٤‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ ٢٤/١‬ ‪.٢٥‬‬ ‫‪495‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫‪ ٦٥٦‬ا‪@"N‬د اﻷ!‪4‬ء‬ ‫ﻟﻴﺲ ﻟﻸﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺠﺘﻬﺪﻭﺍ ﻓﻲ ﺍﻟﺤﻮﺍﺩﺙ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺣﻲ‬ ‫ﻏﻴﺮ ﻣﻨﻘﻄﻊ ﻋﻨﻬﻢ ﻭﻟﻐﻴﺮﻫﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ﺃﻥ ﻳﺠﺘﻬﺪﻭﺍ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ ﻭﻋﺪﻡ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﻏﻴﺒﺘﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻟﻸﻧﺒﻴﺎﺀ ﺃﻥ ﻳﺠﺘﻬﺪﻭﺍ ﻓﻴﻤﺎ ﻟﻢ ﻳﺄﺕ ﻓﻴﻪ ﻧﺺ ﻭﻻ ﺃﻣﺮ ﻭﻻ ﻧﻬﻲ‪،‬‬ ‫ﻭﻣﺎ ﺃﺗﺎﻫﻢ ﻓﻴﻪ ﺍﻟﻨﻬﻲ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻮﻗﻔﻮﺍ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺨﺎﻑ ﻓﻮﺗﻪ ﻛﺄﻣﻮﺭ‬ ‫ﺍﻟﺤﺮﺏ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﻣﺎ ﻳﻨﺎﻝ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺄﻣﻞ‬ ‫ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﺺ ﻓﻤﻨﻌﻪ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺃﻛﺜﺮ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ...،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ ﺗﻌﺒﺪﻩ ﮊ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻣﻀﺖ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﺗﻌﻮﺩ ﻓﻴﻬﺎ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﺍﺟﺘﻬﺪ ﻓﻲ ﺗﻠﻚ‬ ‫ﺍﻟﺤﺎﺩﺛﺔ ﺑﺮﺃﻳﻪ ﻓﻌﻤﻞ ﺑﻤﺎ ﻳﺮﺍﻩ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺼﻮﺍﺏ)‪.(٢‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻳﺠﺘﻬﺪ ﻓﻲ ﻓﻬﻢ ﺍﻟﻨﺺ ﻛﻤﺎ‬ ‫ﻳﺠﺘﻬﺪ ﻓﻲ ﺇﻟﺤﺎﻕ ﻏﻴﺮ ﺍﻟﻤﻨﺼﻮﺹ ﺑﺎﻟﻤﻨﺼﻮﺹ ﻭﺑﺎﻟﻤﺼﻠﺤﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫»ﻭﺃﻣﺎ ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﻣﺎ ﻳﻨﺎﻝ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﺺ‪ «...‬ﺛﻢ‬ ‫ﻗﺎﻝ‪ :‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ ﺟﻮﺍﺯ ﺗﻌﺒﺪﻩ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻤﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺃﻥ ﺍﺟﺘﻬﺎﺩﻩ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺭﺑﻤﺎ‬ ‫ﺑﺎﻟﻤﺼﻠﺤﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺺ‪ ،‬ﻭﻟﻌﻞ ﺳﻨﺪﻫﻢ ﻓﻲ ﺫﻟﻚ ﺃﻥ‬ ‫ﺍﻟﻨﺼﻮﺹ ﻣﻨﻜﺸﻔﺔ ﻟﻪ ﮊ ﺗﻤﺎﻡ ﺍﻻﻧﻜﺸﺎﻑ ﻭﺍﻟﻮﺿﻮﺡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪8 ﴿ :‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﻤﺎ ﻳﺒ ‪‬ﻴﻨﻪ)‪.(٣‬‬ ‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻴﻦ ﻻ ‬‫‪] ﴾ 9‬ﺍﻟﻨﺤﻞ‪ ،[٤٤ :‬‬ ‫ﻭﺍﻟﻤ ﺒ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٤/٢‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٤٠/١‬‬ ‫)‪ (٣‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ )ﻣﻘﺪﻣﺔ ﺍﻟﻤﺤﻘﻖ( ‪.٥١/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪496‬‬ ‫‪ ٦٥٧‬اﻻ‪@"N‬د  ز‪ A‬ا‪ !I‬ﮊ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺻﺤﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻋﻬﺪﻩ ﮊ ﻓﻘﺎﻝ ﺍﻷﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺑﺼﺤﺘﻪ ﻓﻲ ﻏﻴﺒﺘﻪ‪.‬‬ ‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻣﻨﻊ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻋﺼﺮﻩ ﮊ ﻓﻲ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﺤﻀﺮﺓ‪ ،‬ﻹﻣﻜﺎﻥ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﺑﺎﻟﻤﺸﺎﻓﻬﺔ ﺃﻭ ﺍﻟﻤﺮﺍﺳﻠﺔ‪ ،‬ﻭﻷﻥ ﺍﻻﺟﺘﺰﺍﺀ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻣﻊ ﻭﺟﻮﺩ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺍﺟﺘﺰﺍﺀ ﺑﺎﻟﻈﻦ ﻋﻦ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﺣﻜﻲ ﻋﻦ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺍﻟﺘﻮﻗﻒ ﻓﻲ ﺟﻮﺍﺯﻩ ﺑﺤﻀﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﺟﺎﺯ‬ ‫ﻓﻲ ﻏﻴﺒﺘﻪ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻋﻬﺪﻩ ﮊ ﺟﺎﺋﺰ ﻭﻭﺍﻗﻊ‪.‬‬ ‫ﺑﻼﻻ ﻓﺄﺫﻥ ﻓﻲ ﺍﻟﻨﺎﺱ‪» :‬ﻣﻦ ﻛﺎﻥ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻱ ﺃﻧﻪ ﮊ ﺃﻣﺮ ‬ ‫ﻣﻄﻴﻌﺎ ﻓﻼ ﻳﺼﻠﻴﻦ ﺍﻟﻌﺼﺮ ﺇﻻ ﻓﻲ ﺑﻨﻲ ﻗﺮﻳﻈﺔ«)‪ ،(١‬ﻭﻫﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‬ ‫‬‫ﺳﺎﻣﻌﺎ‬ ‫‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ ﻣﻦ ﺣﻠﻔﺎﺀ ﺍﻷﻭﺱ ﻋﺰﻡ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ ﻏﺰﻭﻫﻢ‪ ،‬ﻓﺴﺎﺭ ﺍﻟﻨﺎﺱ‬ ‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﺷﻐﻞ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﻨﻪ ﺑﺪ‪ ،‬ﻋﻦ ﺍﻟﻤﺴﻴﺮ ﻟﺒﻨﻲ‬ ‫ﻗﺮﻳﻈﺔ‪ ،‬ﻟﻴﺼﻠﻮﺍ ﺑﻬﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﺄﺧﺮﻭﺍ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﻟﻰ ﺃﻥ ﺟﺎﺅﻭﺍ ﺑﻌﺪ ﻋﺸﺎﺀ‬ ‫ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﻳﺼﻠﻴﻦ ﺍﻟﻌﺼﺮ ﺇﻻ ﻓﻲ ﺑﻨﻲ ﻗﺮﻳﻈﺔ«‪ ،‬ﻓﺼﻠﻮﺍ‬ ‫‬‫ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﺍﻟﻌﺼﺮ ﺑﻬﺎ ﺑﻌﺪ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺻﻠﻰ ﺍﻟﻌﺼﺮ ﻓﻲ ﻭﻗﺘﻬﺎ ﻓﻲ ﺃﻣﺎﻛﻨﻬﻢ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻳﺮﻳﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻨﺎ ﺃﻥ ﻧﺪﻉ ﺍﻟﺼﻼﺓ ﻭﻧﺨﺮﺟﻬﺎ ﻋﻦ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺃﺭﺍﺩ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻹﺳﺮﺍﻉ‪ ،‬ﻓﻤﺎ ﻋﺎﺑﻬﻢ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﻋﻨﻔﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻷﻥ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻣﺠﺘﻬﺪ)‪.(٢‬‬ ‫ﺭﺍﻛﺒﺎ ﻭﺇﻳﻤﺎﺀ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺻﻼﺓ ﺍﻟﻄﺎﻟﺐ ﻭﺍﻟﻤﻄﻠﻮﺏ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺫﻛﺮﺕ ﻟﻸﻭﺯﺍﻋﻲ ﺻﻼﺓ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﺍﻟﺴﻤﻂ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻋﻨﺪﻧﺎ ﺇﺫﺍ ﺗﺨﻮﻑ ﺍﻟﻔﻮﺕ ﻭﺍﺣﺘﺞ ﺍﻟﻮﻟﻴﺪ ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻻ ﻳﺼﻠﻴﻦ ﺃﺣﺪ ﺍﻟﻌﺼﺮ‬ ‫ﺇﻻ ﻓﻲ ﺑﻨﻲ ﻗﺮﻳﻈﺔ«‪ ،‬ﺡ‪.٩٤٦ :‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٥٩/٢‬‬ ‫‪497‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫‪ ٦٥٨‬إ;ن ‪ t g‬اﻷز‪@"  A .I‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﻣﻜﺎﻥ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﻣﺠﺘﻬﺪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺤﺎﺩﺛﺔ‪:‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺟﺎﺋﺰ ﺃﻥ ﻳﺨﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﺪﺭ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺧﻠﻮﻩ ﻣﻦ ﻣﺠﺘﻬﺪ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺠﺒﺎﺋﻲ‬ ‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ :‬ﻻ ﻳﺠﻮﺯ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﻤﺠﺘﻬﺪ ﻣﺎ ﻟﻢ ﻳﺘﺪﺍﻉ‬ ‫ﺍﻟﺰﻣﺎﻥ ﺑﺘﺰﻟﺰﻝ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻓﺈﻥ ﺗﺪﺍﻋﻰ‪ ،‬ﺑﺄﻥ ﺃﺗﺖ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻜﺒﺮﻯ‪ :‬ﻃﻠﻮﻉ‬ ‫ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﺍﻟﺨﻠﻮ ﻋﻨﻪ‪.‬‬ ‫ﻭﺍﻟﻤﻨﻊ ﻣﻦ ﺧﻠﻮﻩ ﻣﻄﻠﻘﺎ ﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺬﻫﺐ ﻣﻦ ﻣﻨﻊ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻴﺖ؛ ﻷﻧﻪ ﺇﺫﺍ‬ ‫ﻣﻨﻊ ﻣﻦ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ ﻣﺠﺘﻬﺪ ﻳﺠﻮﺯ ﻟﻠﻨﺎﺱ ﺃﺧﺬ‬ ‫ﺩﻳﻨﻬﻢ ﻋﻨﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 0 / . - , + * ﴿ :‬ﺍﻟﻨﺤﻞ‪،[٤٣ :‬‬ ‫ﻭﻻ ﻳﺄﻣﺮﻧﺎ ﺗﻌﺎﻟﻰ ﺃﻥ ﻧﺴﺄﻝ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﺘﻜﻠﻴﻒ ﺑﺬﻟﻚ ﻣﻤﺎ ﻻ ﻳﻄﺎﻕ‪ ،‬ﻓﻠﺰﻡ‬ ‫ﻭﺟﻮﺩ ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻧﺤﻦ ﻻ ﻧﻤﻨﻊ ﻣﻦ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻴﺖ‪ ،‬ﺑﻞ ﻧﺠﻮﺯﻩ‪،‬‬ ‫ﻓﻠﺬﺍ ﻧﺠﻮﺯ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﻤﺠﺘﻬﺪ)‪.(١‬‬ ‫‪ 4' ;< ٦٥٩‬ا‪|4‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻴﺖ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯﻩ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻤﻨﻌﻪ ﻣﻄﻠﻘﺎ‪.‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦٠/٢‬ ‪.٤٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪498‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻓﺘﺎﻩ ﻓﻲ ﺣﻴﺎﺗﻪ ﺑﻘﻲ ﻋﻠﻰ ﺗﻘﻠﻴﺪﻩ ﻓﻴﻤﺎ ﻛﺎﻥ ﻗﺪ ﺃﻓﺘﺎﻩ ﺑﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺎﺕ ﻭﻟﻢ ﻳﺴﻤﻊ ﺍﻟﻔﺘﻮﻯ ﻣﻨﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﻘﻠﺖ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻼ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺗﻘﻠﻴﺪﻩ ﺣﻴﻨﺌﺬ‪ ،‬ﺇﺫ ﻻ ﻳﻌﻘﻞ ﺗﻘﻠﻴﺪ ﻣﻦ ﻗﺪ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ‬ ‫ﺑﺎﻟﻤﻮﺕ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﻭﺗﻘﻠﻴﺪ ﺍﻟﺤﻲ ﺃﻭﻟﻰ‪ ،‬ﻟﻮﺟﻬﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻣﺠﻤﻊ ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﺇﻻ ﻣﻦ ﻣﻨﻊ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﺑﺨﻼﻑ‬ ‫ﺍﻟﻤﻴﺖ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺤﻲ ﻧﻌﻠﻢ ﺍﺳﺘﻤﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﻟﻤﻴﺖ‬ ‫ﻻ ﻧﺄﻣﻦ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ ﺗﺮﺟﺢ ﻟﻪ ﺧﻼﻑ ﻣﺎ ﻗﺪ ﻗﺎﻝ ﺑﻪ)‪.(١‬‬ ‫‪ H\ ٦٦٠‬اﻻ‪@"N‬د‬ ‫ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺭﻛﻨﻲ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺤﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻣﺤﻞ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬ ‫ﺣﺎﺩﺛﺔ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺣﻜﻢ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ‪،‬‬ ‫ﻭﻟﻢ ﻳﻨﻘﻞ ﻓﻲ ﺣﻜﻤﻬﺎ ﺇﺟﻤﺎﻉ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺎﺩﺛﺔ ﺷﻲﺀ ﻣﻦ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺟﺐ ﺍﺗﺒﺎﻋﻪ ﻭﺣﺮﻣﺖ ﻣﺨﺎﻟﻔﺘﻪ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺣﻜﻢ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺟﺐ ﻫﻨﺎﻙ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ‬ ‫ﻣﻦ ﺃﻃﺎﻗﻪ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﻟﺰﻡ ﺍﻟﻌﺎﻣﻲ ﺍﻟﺘﻘﻠﻴﺪ ﺇﺫﺍ ﺷﺎﺀ ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﺟﺎﻣﻌﺎ‬ ‫‬‫ﻭﺗﻮﺿﻴﺤﻪ‪ :‬ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕﻭﺇﻥ ﺟﺎﺯﻻ ﻳﻜﻮﻥ‬ ‫ﻷﺣﻜﺎﻡ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻷﺟﻞ ﺍﻻﻃﻤﺌﻨﺎﻧﻴﺔ ﻭﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ‬ ‫ﺍﻟﻈﻨﻴﺎﺕ ﻣﺴﺘﻜﻤﻞ ﻷﺣﻜﺎﻡ ﺍﻻﺟﺘﻬﺎﺩ)‪.(٢‬‬ ‫)‪ (١‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪ ٤٦٠/٢‬ ‪.٤٦١‬‬ ‫)‪ (٢‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪.٤٦٣/٢‬‬ ‫‪499‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫‪5%  ٦٦١‬غ ‪ 4‬اﻻ‪@"N‬د‬ ‫ﻻ ﻳﺴﻮﻍ ﺍﻻﺟﺘﻬﺎﺩ ﺇﻻ ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻣﺎ ﺃﺻﻮﻟﻬﺎ ﻓﻼ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ‬ ‫ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺨﻠﻒ ‪ ، ƒ‬ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺮﺃﻱ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺁﺛﺎﺭ‬ ‫ﻟﻠﻌﻠﻤﺎﺀ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﺠﺪﻭﻩ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻓﻲ ‪‬‬ ‫ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺛﻢ ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻧﺰﻟﺖ ﻧﺎﺯﻟﺔ ﻣﻤﺎ ﻟﻢ ﺗﻜﻦ ﻓﻲ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻻ ﻓﻲ ﺁﺛﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺍﻟﻨﻮﺍﺯﻝ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻓﻲ ‪‬‬ ‫ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺠﺘﻬﺪﻭﺍ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺼﺮ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺮﺃﻱ ﺇﻟﻰ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﻟﺤﻮﺍﺩﺙ‬ ‫ﻻ ﻏﻴﺮ)‪.(١‬‬ ‫‪ ٦٦٢‬ا"&>‪ A4 .‬اﻷل وا&وع‬ ‫ﻣﺠﻤﻌﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ‬ ‫‬‫ﻣﺴﺘﺨﺮﺟﺎ‬ ‫‬‫ﺍﻷﺻﻮﻝ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬‬ ‫ﻧﺼﺎ ﺃﻭ‬ ‫ﻓﻲ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻘﻄﻮ ﻋﺎ ﺑﻪ ﺃﻭ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ‪.‬‬ ‫ﺑﻌﻀﺎ ﻭﺍﻟﻔﺮﻭﻉ ﺑﺨﻼﻓﻬﺎ ﻭﻫﻮ‬ ‫ﻭﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻤﺠﻤﻮﻉ ﻣﺎ ﻳﺆﺛﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ‬ ‫ﻣﺎ ﻃﺮﻳﻘﻪ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻭﺍﻻﺟﺘﻬﺎﺩ)‪.(٢‬‬ ‫‪ ٦٦٣‬اﻻ‪@"N‬د  أل ا‪%‬ت‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﻗﺪ ﻭﻗﻊ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺳﺎﻣﺢ ﻓﻴﻬﻦ ﻧﺎﺱ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻣﺠﺘﻬﺪﺍ ﻓﻲ ﻃﻠﺐ ﺍﻟﺤﻖ‬ ‫‬‫ﻭﺃﻃﻠﻘﻮﺍ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻤﻌﺬﺭﺓ ﻟﻤﻦ ﺃﺧﻄﺄ ﻭﺟﻪ ﺍﻟﺤﻖ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻗﺎﺻﺮﺍ ﻋﻦ ﺫﻛﺮ ﺍﻟﺤﻖ)‪.(٣‬‬ ‫‬‫ﺃﻭ ﻛﺎﻥ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٢٠ ،١٢/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪500‬‬ ‫‪ ٦٦٤‬اﻻ‪"g‬ﻼف ‪ p\' JI%‬اﻹ‪N‬ع‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﺍﺳﺘﺪﻟﺖ ﺇﺣﺪﺍﻫﻤﺎ‬ ‫ﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺍﻷﻣﺔ ﻓﻲ ﻣﺴﺄﻟﺔ ﻛﻔﺮ ﺑﻬﺎ ﺑﻌﻀﻬﻢ ‬ ‫ﺑﺎﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻓﻼ ﺇﺟﻤﺎﻉ؛ ﻷﻧﻬﺎ ﻭﺇﻧﻤﺎ ﻳﻨﻔﻌﻬﻢ ﻫﺎﻫﻨﺎ ﺍﻹﺟﻤﺎﻉ ﻓﻲ‬ ‫ﺷﺒﻬﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻷﻣﺔ ﻗﺪ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﻗﻮﻟﺘﻴﻦ‬ ‫‬‫ﻗﻴﺎﺳﺎ ﺃﻭ‬ ‫ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ‬ ‫ﻭﻫﻤﺎ ﺧﻄﺎ ﻋﻨﺪ ﺍﷲ ﻓﻼ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﺇﻻ ﻓﻴﻤﺎ ﻳﺴﻮﻍ ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﻭﻳﻌﺮﻭﻥ ﻣﻦ‬ ‫ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺤﻖ ﻋﻨﺪ ﺍﷲ ﻓﻴﻬﺎ ﻭﺍﻟﻤﺒﻄﻞ ﺑﺨﻼﻓﻪ)‪.(١‬‬ ‫ﺍﻟﺤﻖ ﻣﻦ ﺟﻤﻴﻌﻬﺎ ﻻ ‬ ‫وا‪I5‬ﱠ‪.‬‬ ‫ﱡ‬‫‪ ٦٦٥‬إ‪N‬ع ا‪g d . \M‬ﻼف ا&آن‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‬ ‫‪‬‬‫ﻫﻞ ﻳﻨﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺧﻼﻑ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﺠﻮﺍﺏ ﻻ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺼﻮﺹ ﻣﻨﺴﻮﺧﺔ ﺑﻨﺼﻮﺹ ﺃﺧﺮﻯ ﻭﺑﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ‬ ‫ﺍﻟﻨﺴﺦ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻹﺟﻤﺎﻉ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻼ ﻧﺴﺦ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪،‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﺳﺘﺪﻟﻮﺍ‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻹﺟﻤﺎﻉ ﻳﻨﺴﺦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺼﻮﺹ ‪‬‬ ‫ﺑﻔﻌﻞ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻣﻬﺎﺕ ﺍﻷﻭﻻﺩ ﻭﺍﻟﻔﻲﺀ ﻭﺍﻟﺪﻭﺍﻭﻳﻦ‬ ‫ﻭﻓﻲ ﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ)‪.(٢‬‬ ‫‪ ٦٦٦‬أ<;م ا;"ن وأ<;م ا‪@e‬ر‬ ‫ﺇﻥ ﺍﻟﺘﻔﺮﻗﺔ ﻭﻗﻌﺖ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﻤﺎﻥ ﻓﺄﺑﻄﻠﻮﺍ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺃﻣﻮﺭﺍ ﻭﻗﺼﺮﻭﻫﺎ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺇﺫﺍ ﻇﻬﺮﺕ‪ ،‬ﻭﻫﻲ ﺍﻟﺤﺪﻭﺩ ﻣﻦ ﺍﻟﺠﻠﺪ‬ ‫‬‫ﺍﻟﻈﻬﻮﺭ‬ ‫ﻭﺍﻟﻘﻄﻊ ﻭﺍﻟﺮﺟﻢ ﻭﺍﻟﻠﻌﺎﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﺠﻠﺪ ﻓﻔﻲ ﺍﻟﻘﺎﺫﻑ ﻭﺍﻟﺰﺍﻧﻲ ﺍﻟﺒﻜﺮ‪ ،...‬ﻭﺃﻣﺎ ﺍﻟﻘﻄﻊ‬ ‫ﻓﻔﻲ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﻭﺍﻟﻘﺼﺎﺻﺎﺕ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﺟﻢ ﻓﻔﻲ ﻣﺤﺼﻦ ﺍﻟﺰﻧﺎﺓ‬ ‫ﻭﺃﻟﺤﻘﻮﺍ ﺑﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺇﻗﺎﻣﺔ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻓﺄﺟﺎﺯﻩ ﺑﻌﺾ ﻭﺃﺑﻄﻠﻪ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٣/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ١٣/٢‬ ‪.١٤‬‬ ‫‪501‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫ﺑﻌﺾ‪ ،‬ﻓﻬﺬﺍ ﺭﺃﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻻ ﻳﺠﻴﺰ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻴﺰ ﻛﻞ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﻠﻮﻻﺓ ﻭﻟﻸﺋﻤﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﻘﻴﻤﻮﻫﺎ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ‬ ‫ﺑﺮﺭﺓ ﺃﻭ ﻓﺠﺮﺓ‪ ،‬ﺛﻢ ﺇﻥ ﺍﻷﻭﻟﻴﻦ ﻧﻘﻤﻮﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻓﻌﺎﻝ ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬ ‫ﺃﻳﻀﺎ ﻓﻴﻤﻦ ﻓﻌﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻟﻢ‬ ‫ﻭﻟﻢ ﻳﻘﻄﻌﻮﺍ ﺍﻟﻌﺬﺭ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﻭﺗﻮﻗﻔﻮﺍ ‬ ‫ﻳﻘﻄﻌﻮﺍ ﻓﻲ ﻋﺬﺭﻩ ﻣﺜﻞ ﻣﻦ ﺃﻗﺎﻡ ﺍﻟﺠﻤﻌﺔ ﺃﻭ ﺟﺎﻫﺪ ﺃﻭ ﻏﺰﺍ ﻣﻊ ﺃﺋﻤﺔ ﺍﻟﺠﻮﺭ ﻭﺃﺟﺎﺯﻭﺍ‬ ‫ﻓﻨﻮﻥ ﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻜﺘﻤﺎﻥ ﺇﻻ ﺍﻟﺮﺟﻢ ﻭﻟﻢ ﻳﺒﻄﻠﻮﺍ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ ﺇﻻ ﻣﺎ ﺫﻛﺮﻧﺎ‪،‬‬ ‫ﻭﻗﻴﺎﺳﺎ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻻ‬ ‫‬‫ﺭﺃﻳﺎ‬ ‫ﺑﻞ ﺃﻭﺟﺒﻮﺍ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟﻜﺘﻤﺎﻥ ‬ ‫ﺍﻟﺤﺪ ﺑﺸﺮﻁ ﺃﻥ ﻳﺸﺘﻬﺮ ﺑﻔﻌﻞ ﺫﻟﻚ ﻭﺣﻤﻠﻮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺤﺎﺭﺑﺔ ﻣﻦ ﺍﻟﺴﺮﺍﻕ‬ ‫ﻭﺍﻟﺰﻧﺎﺓ ﻭﺍﻟﺒﻐﺎﺓ ﻭﺟﻤﻴﻊ ﻓﻨﻮﻥ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﺤﻠﻪ ﺑﺎﻟﺮﺃﻱ ﻻ ﺑﺎﻷﺛﺮ‪ ،‬ﻭﻳﺆﺛﺮ‬ ‫ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺭﺑﻊ ﺇﻟﻰ ﺍﻟﻮﻻﺓ‪ :‬ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﺠﻬﺎﺩ‬ ‫ﻣﻨﺼﻮﺻﺎ ﺇﻻ‬ ‫‬‫ﺧﺒﺮﺍ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺭﺃﻳﺎ ﻣﻦ ﺭﺃﻳﻪ ﻭﻟﻢ ﻳﺪﻉ ﻓﻴﻪ ﺳﻨ‪‬ﺔ ﻗﺎﺋﻤﺔ ﻭﻻ ‬ ‫ﻭﺍﻟﻠﻌﺎﻥ ‬ ‫ﺍﺳﺘﺤﺴﺎﻥ)‪.(١‬‬ ‫‪ ٦٦٧‬إ>‪ .‬اا و>| ا;"ن‬ ‫ﻭﺍﻟﻴﺎ ﻳﻘﻴﻤﻮﻥ ﺑﻪ ﺣﺎﻟﻬﻢ‬ ‫ﺭﺃﻯ ﻣﺜﺒﺘﻮ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﻤﺎﻥ ﺃﻥ ﻳﻮﻟﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ﻓﻲ ﻛﺘﻤﺎﻧﻬﻢ ﺍﻷﺩﺏ‬ ‫ﻓﻲ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻭﺍﻟﺘﻮﻟﻴﺔ ﻣﻦ ‪‬‬ ‫ﻭﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﻭﻣﻨﻬﺎ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ ﺳﺎﺋﻎ‬ ‫ﻓﻲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻜﺘﻤﺎﻥ ﻭﺍﻟﻄﺎﻋﻦ ﻓﻲ ﺩﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﺎﻧﻊ ﺍﻟﺤﻖ ﻭﺍﻟﺠﻨﺎﺓ‪،‬‬ ‫ﻓﻬﺆﻻﺀ ﻛﻠﻬﻢ ﺃﺟﺎﺯﻭﺍ ﻗﺘﻠﻬﻢ ﺑﺎﻟﺤﺪﻳﺪ‪ ،‬ﻭﺑﻤﺎ ﺭﺃﻭﺍ ﺇﻻ ﺍﻟﺠﺎﻧﻲ ﻭﺣﺪﻩ ﻓﺴﺒﻴﻞ ﺍﻟﻮﻟﻲ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﺑﺎﻟﺤﺪﻳﺪ ﻻ ﺑﺎﻟﺴﻴﺎﻁ‪ .‬ﻭﺃﻣﺎ ﺍﻵﺧﺮﻭﻥ ﻓﻴﺠﻴﺰﻭﻥ ﻋﻨﺪﻫﻢ ﻓﻲ ﻗﺘﻠﻬﻢ‬ ‫ﺭﺃﻳﺎ ﻣﻦ ﺭﺃﻳﻬﻢ ﻭﺍﻟﻘﺘﻞ ﺑﺎﻟﺴﻴﺎﻁ ﺭﺃﻱ ﻣﻦ ﺍﻟﺮﺃﻱ)‪.(٢‬‬ ‫ﻭﺗﺴﻮﻳﻄﻬﻢ ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٤١/٢‬ ‪.٤٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٤٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪502‬‬ ‫‪ ٦٦٨‬أ<;م اﻹ]&اه‬ ‫ﻗﺎﻝ ﺍﷲ ‪V U T S R Q P O N M ﴿ : 8‬‬ ‫‪ba`_^]\[ZYXW‬‬ ‫‪] ﴾ d c‬ﺍﻟﻨﺤﻞ‪ ،[١٠٦ :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ‪ 8‬ﺃﺑﺎﺡ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ﺑﺎﻟﺘﻘﻴﺔ‬ ‫ﻭﺍﻹﻛﺮﺍﻩ ﺑﺸﺮﻁ ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻹﻳﻤﺎﻥ‪ .‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻫﺎﻫﻨﺎ ﺍﺧﺘﻼﻓﺎ‬ ‫ﻣﺘﻔﺎﻭ ﺗﺎ‪ ،‬ﻓﺒﻌﻀﻬﻢ ﺃﻃﻠﻘﻪ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﻌﺾ ﻣﻨﻊ ﻣﻨﻪ ﺇﻻ ﺃﻥ ﻳﻌﺘﻘﺪ ﻓﻲ‬ ‫ﻗﻠﺒﻪ ﻣﻌﻨﻰ ﺧﻼﻑ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﺗﺄﻭﻝ ﻗﻮﻟﻪ ‪» : ‰‬ﺇﻥ ﻓﻲ ﺍﻟﻤﻌﺎﺭﻳﺾ ﻟﻤﻨﺪﻭﺣﺔ ﻋﻦ‬ ‫ﻟﻔﻈﺎ ﺑﻠﻔﻆ ﻭﻻ ﻳﺴﻌﻪ ﻣﺨﺎﻟﻔﺘﻬﻢ‪،‬‬‫ﺍﻟﻜﺬﺏ«)‪ ،(١‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺴﻌﻪ ﺃﻥ ﻳﺘﺒﻌﻬﻢ ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺟﻤﻴﻊ ﻣﺎ ﻃﻠﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻌﻨﻰ ﻻ ‬ ‫ﻟﻔﻈﺎ ﻭﺑﺄﻱ ﻟﻐﺔ‬ ‫ﻃﻠﺒﻮﻩ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺑﻐﻴﺮﻫﺎ ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺷﻲﺀ)‪.(٢‬‬ ‫‪ ٦٦٩‬إ]&اه ا‪5‬ﻼ‪ A4‬ا رة‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﺗﺤﺖ ﺃﻳﺪﻱ ﺍﻟﺴﻼﻃﻴﻦ ﺍﻟﺠﻮﺭﺓ ﻓﺄﻛﺮﻫﻮﻩ ﻋﻠﻰ ﻗﺘﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻭﻫﻮ ﻣﻤﻦ ﻳﺤﻞ ﺩﻣﻪ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﺃﻭ ﺍﻟﻤﺮﺗﺪﻳﻦ ﺃﻭ‬ ‫ﺍﻟﻤﺮﺟﻔﻴﻦ‪ ،‬ﺃﻭ ﺃﻛﺮﻫﻮﻩ ﻋﻠﻰ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺠﻠﺪ ﻭﺍﻟﻘﻄﻊ ﻭﺍﻟﺮﺟﻢ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺫﻣﻲ ﻣﻨﻊ‬ ‫ﺍﻟﺠﺰﻳﺔ‪ ،‬ﺃﻭ ﺃﺳﻴﺮ ﺍﻟﺤﺮﺏ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺨﻄﺐ ﻭﻳﺼﻠﻲ ﺑﻬﻢ ﺍﻟﺠﻤﻌﺔ ﻭﻳﺬﻛﺮ ﻓﻲ ﺧﻄﺒﺘﻪ‬ ‫ﻣﻨﺎﻗﺒﻬﻢ ﻭﻳﻨﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﺳﺎﺋﻎ ﻟﻪ ﺇﺫﺍ ﻇﻬﺮ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺧﺎﻑ‬ ‫ﻣﺒﺎﺣﺎ‬ ‫ﺍﻟﺤﻴﻒ ﻭﺍﻟﺘﻠﻒ‪ .‬ﻭﺑﺎﻟﺠﻤﻠﺔ ﺇﻥ ﺟﻤﻴﻊ ﻣﺎ ﻳﻜﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺴﻠﻢ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻓﻤﺨﻴﺮ ﺇﻥ ﺷﺎﺀ ﻓﻌﻞ ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻙ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻮﺍﻓﻞ ﻛﻠﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻓﻤﺎ ﻛﺎﻥ ﻣﻀﻴﻘﺎ ﻓﻼ ﻳﺴﻌﻪ ﺇﻻ ﺃﻥ ﻳﻄﻴﻌﻬﻢ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﺨﻴﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﻤﻌﺎﺭﻳﺾ ﻣﻨﺪﻭﺣﺔ ﻋﻦ ﺍﻟﻜﺬﺏ‪ ،‬ﺡ‪،٢٠٢٣٨ :‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻏﻴﺮﻩ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪. ƒ‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٤/٢‬‬ ‫)‪ (٣‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٥٥/٢‬ ‪.٥٦‬‬ ‫‪503‬‬‫ﺍﻻﺟﺘﻬﺎﺩ‬ ‫‪ ٦٧٠‬اﻹ]&اه ‪ d‬ا‪g‬ل  ا‪A%‬‬ ‫ﻗﺎﻝ ﺍﷲ ‪Ý Ü ÛÚ Ù Ø × Ö ÕÔ Ó Ò Ñ ﴿ : 8‬‬ ‫‪ê é èç æ å ä ã â á à ß Þ‬‬ ‫‪] ﴾ ë‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥٦ :‬ﻗﺪ ﺃﻭﺳﻊ ﺍﷲ ﺍﻟﻤﺴﻠﻤﻴﻦ ‬ ‫ﻋﺬﺭﺍ ﺃﻥ ﻳﻜﺮﻫﻮﺍ ﻋﻠﻰ ﺩﺧﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ﻭﺇﻻ ﻓﺎﻟﺴﻴﻒ‪ ،‬ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻜﺬﻟﻚ ﺃﻻ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﺑﺎﻟﺬﻣﺔ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻓﺘﺮﺍﻕ ﺍﻟﻤﺤﻤﺪﻳﺔ ﻓﻼ ﺇﻛﺮﺍﻩ ﻋﻠﻴﻬﻢ ﻣﺎ ﺃﻃﺎﻋﻮﺍ ﻷﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻢ‬ ‫ﻳﺘﻌﺮﺿﻮﺍ ﻟﻠﺒﻼﺀ)‪.(١‬‬ ‫‪ ٦٧١‬إ]&اه ا‪ d A45‬أداء ا&ا‪ti‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ ﻓﻘﺪ ﻭﺭﺩﺕ ﺁﺛﺎﺭ ﻓﻲ ﺧﺼﺎﻝ ﺍﻹﺳﻼﻡ ﻛﺎﻟﺼﻼﺓ ﻳﺆﺩﺏ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺗﺎﺭﻛﻬﺎ ﺛﻼﺛﺎ ﻭﺇﻻ ﻗﺘﻞ؛ ﺃﻋﻨﻲ ﺛﻼﺙ ﻟﻴﺎﻝ ﺃﻭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﺗﺪ ﻓﻴﺆﺧﺮ ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺇﻻ ﻗﺘﻞ‪ ،‬ﻭﺃﻣﺎ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ ﻓﺤﻴﻦ ﻣﻨﻌﻬﺎ ﻳﻘﺘﻞ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺼﻮﻡ ﻓﻼ ﻳﺘﺮﻙ ﻳﻈﻬﺮ ﺍﻹﻓﻄﺎﺭ ﻓﻲ ﺭﻣﻀﺎﻥ ﻭﻣﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯ ﺍﻟﻤﻨﻊ‬ ‫ﺇﻟﻰ ﺍﻟﻤﻜﺎﺑﺮﺓ ﻗﺘﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﺞ ﻓﻘﺪ ﻫ ‪‬ﻢ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﺃﻥ‬ ‫ﻳﻀﺮﺏ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺤﺞ ﻭﻫﻮ ﻣﻮﺳﺮ ﻭﻻ ﻣﺎﻧﻊ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻣﻨﻊ ﺍﻟﺠﻬﺎﺩ ﺃﻭ‬ ‫ﺍﻟﺪﻓﺎﻉ ﻓﺈﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻳﺆﺩﺑﻬﻢ ﺑﺤﺮﻣﺎﻥ ﻋﻄﺎﻳﺎﻫﻢ ﻛﺬﻟﻚ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻔﺘﻮﻯ‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﻭﺍﻟﻮﻻﻳﺎﺕ)‪.(٢‬‬ ‫‪ ٦٧٢‬ا"‪I‬ع ‪ A‬ا'‪ p‬ا‪5‬ن ‪ d‬إ&'‬ ‫ﻭﺇﻥ ﺍﺗﻔﻖ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻫﻞ ﺍﻟﺤﻞ ﻭﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺗﻮﻟﻴﺔ ﺭﺟﻞ ﺇﻣﺮﺓ ﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻭﺍﻣﺘﻨﻊ ﻣﻨﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺘﻞ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﺑﺬﻟﻚ ﺍﻟﻤﻜﺎﻥ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﺃﻭ ﻣﻦ ﻫﻮ ﻣﺜﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺨﻴﺮﻭﻥ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٥/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪504‬‬ ‫ﺗﻮﻟﻴﺔ ﺃﻳﻬﻢ ﺷﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻗﺘﻠﻮﻩ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺪ ﺩﺍ ﻓﺎﻣﺘﻨﻌﻮﺍ‪ ،‬ﻭﺭﺃﻯ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ‬ ‫ﻳﻘﺘﻠﻮﻫﻢ ﻛﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﻦ ﻓﺎﻗﻬﻢ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺗﺼﻠﺢ ﻟﻠﻮﻻﻳﺔ‬ ‫ﻓﻴﺘﻮﺟﻪ ﺍﻟﻘﺘﻞ ﺇﻟﻴﻪ ﻭﺣﺪﻩ)‪.(١‬‬ ‫‪ ٦٧٣‬إ]&اه أ‪ &4‬ا ٴ‪ d A4I‬ا;& أو ا‪JO‬‬ ‫ﻓﺈﻥ ﺃﺳﺮ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺃﻳﺪﻱ ﺣﺮﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﺄﻛﺮﻫﻮﻩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪ 8‬ﺃﻧﻜﺮﻩ ﻟﻬﻢ ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﻭﺇﻥ ﺃﻛﺮﻫﻮﻩ ﻋﻠﻰ ﺃﻥ ﻳﻨﺨﻠﻊ ﺍﻧﺨﻠﻊ‬ ‫ﻓﻼ ﺑﺄﺱ ﻭﻫﻮ ﻋﻠﻰ ﻭﻻﻳﺘﻪ‪ ،‬ﻭﻫﻞ ﻳﺠﻮﺯ ﻷﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﻨﺨﻠﻊ ﻣﻦ ﺍﻟﻮﻻﻳﺔ‬ ‫ﺇﺫﺍ ﻃﺮﺃ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﺑﻬﺎ ﻣﻨﻪ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ؟ ﺃﻭ ﻳﺴﻮﻍ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﺨﻠﻌﻮﻩ‬ ‫ﻭﻳﻮﻟﻮﺍ ﺍﻟﻐﻴﺮ؟ ﻓﻼ ﻳﺠﻮﺯ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺃﻭ ﻣﻦ ﺃﻛﺮﻩ ﻋﻠﻰ ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ ﺑﺎﻟﺴﻴﻒ‪،‬‬ ‫ﺃﻭ ﻋﻠﻰ ﺇﻋﻄﺎﺋﻬﺎ ﻟﻪ ﺃﻭ ﺑﻴﻌﻪ ﺃﻭ ﻋﺘﻖ ﺭﻗﺒﺔ ﻓﻼ ﺑﺄﺱ ﻓﻲ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺍﻣﺮﺃﺗﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﺍﻟﻤﺎﻝ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ ﺭﻗﻴﻘﻪ‪ ،‬ﻭﻣﻦ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻟﻤﻬﺎﻟﻚ‬ ‫ﻛﻠﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﷲ ‪ 8‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻓﺎﺳﺘﻐﺎﺙ ﺇﻟﻰ ﺍﻟﻐﻴﺮ ﻓﺄﺑﺎ ﻟﻪ ﺇﻻ ﺃﻥ ﻳﻄﻠﻖ‬ ‫ﺃﻭ ﻳﻌﺘﻖ ﺃﻭ ﻳﻬﺐ ﺃﻭ ﻳﻌﻄﻲ ﻓﻔﻌﻞ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺷﻲﺀ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ‬ ‫ﺍﻣﺘﻨﻊ ﻣﻨﻪ ﺇﻻ ﺑﺄﺟﺮﺓ ﻓﺈﻧﻪ ﻳﺪﺭﻛﻬﺎ ﺑﻘﺪﺭ ﻋﻨﺎﻩ ﻻ ﻣﻨﺎﻩ)‪.(٢‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٦/٢‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.٥٦/٢‬‬ ‫‪505‬‬ ‫ا‪O‬ﻼف اا>‪ A4 J‬ا‪I‬س‬ ‫ اﻷد‪%‬ن وا‪s‬ا~‪h‬‬ ‫‪& ٦٧٤‬ا'‪ h‬ا‪O‬ﻼف‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺮﺍﻏﺐ‪ :‬ﺟﻤﻴﻊ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﻋﻠﻰ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ‪:‬‬ ‫ﺍﻷﻭﻟﻰ‪ :‬ﺧﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﺨﺎﺭﺟﻴﻦ ﻋﻨﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺜﻨﻮﻳﺔ ﻭﺍﻟﺪﻫﺮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‪ :‬ﺣﺪﻭﺙ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﺎﻧﻊ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻨﺒﻮﻳﺔ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻤﺨﺘﺺ ﻓﻲ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ‬ ‫ﻓﻲ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﺒﺪﻳﻊ ﻭﺍﻟﺘﻔﺠﻴﺮ‪ ،‬ﻛﺎﻻﺧﺘﻼﻑ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻛﺎﺧﺘﻼﻑ ﺍﻟﻤﺠﺴﻤﺔ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻤﺨﺘﺺ ﺑﺄﻫﻞ ﺍﻟﻤﻘﺎﻻﺕ ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻛﺎﺧﺘﻼﻑ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ)‪.(١‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٥٩/١‬ ‪.٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪506‬‬ ‫‪4‬ن اﻷ‪!C‬ب ا‪O .!N‬ﻼف ‪ A4‬أ~‪ H‬ا‪s‬ا~‪h‬‬‫‪٦٧٥‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ‪» :‬ﻋﺮﺽ ﺫﻟﻚ ﻷﻫﻞ ﻣﻠﺘﻨﺎ ﻣﻦ‬ ‫ﺛﻤﺎﻧﻴﺔ ﺃﻭﺟﻪ‪ ،‬ﻛﻞ ﺿﺮﺏ ﻣﻦ ﺍﻟﺨﻼﻑ ﻣﺘﻮﻟﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺘﻔﺮﻉ ﻋﻨﻬﺎ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﺷﺘﺮﺍﻙ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻤﻌﺎﻧﻲ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺮﻛﻴﺐ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ‪.‬‬ ‫ﻭﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﻨﻘﻞ‪ .‬ﻭﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻭﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺘﻮﺳﻴﻊ«)‪.(١‬‬ ‫‪ ٦٧٦‬اﻷول‪ :‬ا„"&اك اﻷظ وا‬ ‫ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻌﺎﺭﺽ‪ :‬ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻠﻔﻈﺔ ﺍﻟﻤﻔﺮﺩﺓ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ ﺍﺷﺘﺮﺍﻙ ﻳﺠﻤﻊ ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻣﺘﻀﺎﺩﺓ‪.‬‬ ‫ ﺍﺷﺘﺮﺍﻙ ﻳﺠﻤﻊ ﻣﻌﺎﻥ ﻏﻴﺮ ﻣﺨﺘﻠﻔﺔ ﻭﻏﻴﺮ ﻣﺘﻀﺎﺩﺓ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻛﺎﻟﻘﺮﺀ‪ ،‬ﺫﻫﺐ ﺍﻟﺤﺠﺎﺯﻳﻮﻥ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻧﻪ‪ :‬ﺍﻟﻄﻬﺮ‪ .‬ﻭﺫﻫﺐ‬ ‫ﺍﻟﻌﺮﺍﻗﻴﻮﻥ ﺇﻟﻰ ﺃﻧﻪ‪ :‬ﺍﻟﺤﻴﺾ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺸﺘﺮﻙ‪ :‬ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻏﻴﺮ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﻓﻨﺤﻮ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪U T S R Q P O N M L K ﴿ :‬‬ ‫‪`_^]\[ZYXWV‬‬ ‫‪﴾ n m l k j ih g f e d cb a‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٣٣ :‬ﺫﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻥ »ﺃﻭ« ﻫﻨﺎ ﻟﻠﺘﺨﻴﻴﺮ؛ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ ﻣﺨ ‪‬ﻴﺮ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﺑﺄﻥ ﻳﻔﻌﻞ ﺑﻘﺎﻃﻊ ﺍﻟﺴﺒﻴﻞ ﺃﻳﻬﺎ ﺷﺎﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﺴﻦ ﻭﻋﻄﺎﺀ‪ ،‬ﻭﺑﻪ‬ ‫ﻗﺎﻝ ﻣﺎﻟﻚ‪ .‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻥ »ﺃﻭ« ﻫﻨﺎ ﻟﻠﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻓﻤﻦ ﺣﺎﺭﺏ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٦٠/١‬ ‪.٦١‬‬ ‫‪507‬‬‫ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﻭﻗﺘﻞ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ ﺻﻠﺐ‪ ،‬ﻭﻣﻦ ﻗﺘﻞ ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ ﻗﺘﻞ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻭﻟﻢ‬ ‫ﻳﻘﺘﻞ ﻗﻄﻌﺖ ﻳﺪﻩ‪ ،‬ﻭﺭﺟﻠﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﻣﺠﻠﺰ ﻭﺣﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺄﺓ ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻭﺑﻪ ﺃﺧﺬ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻗﻠﺖ‪ :‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﻗﺒﻞ ﺍﺧﺘﻼﻑ ﺍﻟﻜﻠﻤﺔ ﺩﻭﻥ ﺍﻟﻤﻮﺿﻮﻉ‪ :‬ﻓﻤﺜﻞ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾  Á À ¿ ¾ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﻀﺎﺭﺓ‬ ‫ﺍﻟﻜﺎﺗﺐ‪ :‬ﺃﻥ ﻳﻜﺘﺐ ﻣﺎ ﻟﻢ ﻳﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻀﺎﺭﺓ ﺍﻟﺸﻬﻴﺪ ﺃﻥ ﻳﺸﻬﺪ ﺑﺨﻼﻑ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﻀﺎﺭﺗﻬﻤﺎ ﺃﻥ ﻳﻤﻨﻌﺎ ﻣﻦ ﺍﺳﺘﻘﻼﻟﻬﻤﺎ‪ ،‬ﻭﻳﻜﻠﻔﺎ ﺍﻟﻜﺘﺎﺑﺔ‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ ﻭﻗﺖ ﻳﺸﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻤﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﻗﺒﻞ ﺗﺮﻛﻴﺐ ﺍﻟﻜﻼﻡ ﻭﺗﻨﺎﻗﺾ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ‬ ‫ﻋﻠﻰ ﺑﻌﺾ ﻓﺈﻥ ﻣﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﺎﻥ‬ ‫ﻣﺨﺘﻠﻔﺔ ﻏﻴﺮ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﻓﻤﻦ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪® ¬ « ª ﴿ :‬‬ ‫¯ ‪﴾¼ » º ¹ ¸ ¶ µ ´ ³ ² ± °‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[١٢٧ :‬ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﻌﻨﺎﻩ ﻭﺗﺮﻏﺒﻮﻥ ﻓﻲ ﻧﻜﺎﺣﻬﻦ ﻟﻤﺎﻟﻬﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻧﻤﺎ ﺃﺭﺍﺩ ﻭﺗﺮﻏﺒﻮﻥ ﻋﻦ ﻧﻜﺎﺣﻬﻦ ﻟﺪﻣﺎﻣﺘﻬﻦ ﻭﻗﻠﺔ ﻣﺎﻟﻬﻦ‪ ،‬ﻭﻟﻜﻞ‬ ‫ﻣﻦ ﺍﻟﻘﻮﻟﻴﻦ ﺷﺎﻫﺪ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻟﻪ ﺃﻣﺜﻠﺔ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻛﻼﻡ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻏﻴﺮ ﻣﺘﻀﺎﺩﺓ ﻓﻜﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪b ﴿ :‬‬ ‫‪] ﴾ d c‬ﺍﻟﻨﺴﺎﺀ‪.[١٥٧ :‬‬ ‫ﻭﻗﻮﻣﺎ‪ :‬ﻳﺮﻭﻧﻪ‬ ‫‬‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ ﺍﻟﻤﺴﻴﺢ ‪،‰‬‬ ‫ﻓﺈﻥ ﻗﻮﻣﺎ ﻳﺮﻭﻥ ﺍﻟﻀﻤﻴﺮ ﻓﻲ )ﻗﺘﻠﻮﻩ( ‬ ‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪3 2 1 0/ . - , + ﴿ :‬‬ ‫‬ ‫‪] ﴾ < ; : 9 8 7 6 54‬ﺍﻟﻨﺠﻢ‪ ،[٢٨ :‬ﻓﻴﺠﻌﻠﻮﻧﻪ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪:‬‬ ‫ﻋﻠﻤﺎ«)‪.(١‬‬ ‫»ﻗﺘﻠﺖ ﺍﻟﺸﻲﺀ ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٦١/١‬ ‪.٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪508‬‬ ‫‪ ٦٧٧‬ا‪  :‬ا‪O‬ﻼف ارض ‪ .@N A‬ا\‪ .4‬وا ز‬ ‫ﺍﻟﻤﺠﺎﺯ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﻧﻮﻉ ﻳﻌﺮﺽ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻠﻔﻈﺔ ﺍﻟﻤﻔﺮﺩﺓ‪ ،‬ﻭﻧﻮﻉ ﻳﻌﺮﺽ‬ ‫ﻓﻲ ﺃﺣﻮﺍﻟﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﻠﻴﻬﺎ ﻣﻦ ﺇﻋﺮﺍﺏ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻧﻮﻉ ﻳﻌﺮﺽ ﻓﻲ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺑﻨﺎﺀ‬ ‫ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻬﺎ ﺃﻣﺜﻠﺔ ﻛﺜﻴﺮﺓ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺎﺭﺿﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﺣﻮﺍﻟﻬﺎ‪ :‬ﻓﻜﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪3 2 ﴿ :‬‬ ‫‪?>=<;:987654‬‬ ‫@ ‪] ﴾ B A‬ﺳﺒﺄ‪ ،[٣٣ :‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﺮﺍﺩ ﺑﻞ ﻣﻜﺮﻫﻢ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺎﺭﺿﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺑﻨﺎﺀ ﺑﻌﺾ ﺍﻟﺘﺮﻛﻴﺐ ﻋﻠﻰ ﺑﻌﺾ؛‬ ‫ﻓﻨﺤﻮ‪ :‬ﺍﻷﻣﺮ ﻳﺮﺩ ﺑﺼﻴﻐﺔ ﺍﻟﺨﺒﺮ ﻭﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻤﺠﺎﺯ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﺇﻳﻘﺎﻋﻬﻢ ﺫﻭﺍﺕ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﻋﻠﻰ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺍﻟﺴﺒﺐ ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻮﻗﻌﻮﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺒﺐ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﻟﺘﻌﻠﻴﻖ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﻟﻬﻤﺎ ﺃﻣﺜﻠﺔ ﻛﺜﻴﺮﺓ)‪.(١‬‬ ‫‪ ٦٧٨‬ا‪  :S‬ا‪O‬ﻼف ارض ‪ .@N A‬اﻹ&اد وا"&]‪h4‬‬ ‫ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻵﻳﺔ ﺭﺑﻤﺎ ﻭﺭﺩﺕ ﻏﻴﺮ ﻣﺴﺘﻮﻓﻴﺔ ﺍﻟﻐﺮﺽ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﺘﻌﺒﺪ‪،‬‬ ‫ﻭﻭﺭﺩ ﺗﻤﺎﻡ ﺍﻟﻐﺮﺽ ﻓﻲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺪﻳﺚ)‪.(٢‬‬ ‫‪ ٦٧٩‬ا&ا ‪  :J‬ا‪O‬ﻼف ارض ‪ .@N A‬ام وا‪MO‬ص‬ ‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﻌﺮﺽ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻠﻔﻈﺔ ﺍﻟﻤﻔﺮﺩﺓ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٦٤/١‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٦٤/١‬‬ ‫‪509‬‬‫ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺍﻟﺘﺮﻛﻴﺐ‪.‬‬ ‫ﻓﺎﻷﻭﻝ‪ :‬ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ & % $ # ﴿ :‬ﺍﻟﻌﺼﺮ‪ [٢ :‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫»ﺍﻟﻜﺎﻓﺮ ﻳﺄﻛﻞ ﻓﻲ ﺳﺒﻌﺔ ﺃﻣﻌﺎﺀ«)‪.(١‬‬ ‫‪ ٦٨٠‬ا‪  :TO‬ا‪O‬ﻼف ارض ‪ .@N A‬ا&وا‪.%‬‬ ‫ﺗ ﻌ ﺮﺽ ﻟﻠﺤﺪﻳﺚ ﻋﻠﻞ ﻓﺘﺤﻴﻞ ﻣﻌﻨﺎﻩ؛ ﻓﺮﺑﻤﺎ ﺃﻭﻫﻤﺖ ﻓﻴﻪ ﻣﻌﺎﺭﺿﺔ ﺑﻌﻀﻪ‬ ‫‬ ‫ﺃﺷﻜﺎﻻ ﻳﺤﺘﺎﺝ ﺑﺴﺒﺒﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﻃﻠﺐ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﺑﺒﻌﺾ‪ ،‬ﻭﺭﺑﻤﺎ ﻭﻟﺪﺕ ﻓﻴﻪ‬ ‫ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻫﻲ ﺛﻤﺎﻧﻴﺔ‪:‬‬ ‫ﺃﻭﻟﻬﻤﺎ‪ :‬ﻓﺴﺎﺩ ﺍﻹﺳﻨﺎﺩ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ ﺟﻬﺔ ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻤﻌﻨﻰ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺠﻬﻞ ﺑﺎﻹﻋﺮﺍﺏ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺼﺤﻴﻒ‪.‬‬ ‫ﻭﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻦ ﺟﻬﺔ ﺇﺳﻘﺎﻁ ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻻ ﻳﺘﻢ ﺍﻟﻤﻌﻨﻰ ﺇﻻ ﺑﻪ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﻥ ﻳﻨﻘﻞ ﺍﻟﻤﺤﺪﺙ ﺍﻟﺤﺪﻳﺚ ﻭﻳﻐﻔﻞ ﻧﻘﻞ ﺍﻟﺴﺒﺐ ﺍﻟﻤﻮﺟﺐ ﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﻤﺤﺪﺙ ﻭﻳﻔﻮﺗﻪ ﺳﻤﺎﻉ ﺑﻌﻀﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﺼﺤﻒ ﺩﻭﻥ ﻟﻘﺎﺀ ﺍﻟﺸﻴﻮﺥ؛ ﻭﻟﻜﻞ ﻣﻨﻬﺎ‬ ‫ﺃﻣﺜﻠﺔ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٦٥/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻤﺆﻣﻦ ﻳﺄﻛﻞ ﻓﻲ‬ ‫ﻣﻌﻰ ﻭﺍﺣﺪ‪ ،‬ﺡ‪.٥٣٩٣ :‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٦٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪510‬‬ ‫‪ ٦٨١‬ا‪5‬دس‪  :‬ا‪O‬ﻼف ارض ‪ H!> A‬اﻻ‪@"N‬د وا‪4‬س‬ ‫ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺍﻟﻤﻨﻜﺮﻳﻦ ﻟﻠﻘﻴﺎﺱ ﻭﺍﻟﻤﺜﺒﺘﻴﻦ ﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺧﻼﻑ ﻳﻌﺮﺽ ﺑﻴﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻗﻴﺎﺳﻬﻢ‪ ،‬ﻛﺎﺧﺘﻼﻑ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻧﺤﻮﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺷﻬﻴﺮ ﺍﻟﺬﻛﺮ)‪.(١‬‬ ‫‪ ٦٨٢‬ا‪  :J 5‬ا‪O‬ﻼف ارض ‪ H!> A‬ا‪‹5I‬‬ ‫ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺧﻼﻑ ﻳﻌﺮﺽ ﺑﻴﻦ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﻨﺴﺦ ﻭﻣﻦ ﺃﺛﺒﺘﻪ؛ ﻭﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺦ ﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﻴﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻟﻨﺴﺦ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻓﻲ ﺍﻷﻣﺮ‬ ‫ﻭﺍﻟﻨﻬﻲ ﺃﻡ ﻻ؟‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﺧﺘﻼﻓﻬﻢ ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﺗﻨﺴﺦ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻻ؟‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ‬ ‫ﺃﻧﻬﺎ ﻧﺴﺨﺖ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺃﻧﻬﺎ ﻟﻢ ﺗﻨﺴﺦ)‪.(٢‬‬ ‫‪ ٦٨٣‬ا‪ :A‬ا‪O‬ﻼف ارض ‪ .@N A‬اﻹ <‪ .‬وا"‪J4C‬‬ ‫ﻛﺎﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺫﺍﻥ ﻭﺍﻟﺘﻜﺒﻴﺮ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﻭﺗﻜﺒﻴﺮ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﻭﺟﻮﺏ‬ ‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻓﻬﺬﻩ ﺃﺳﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﻷﻣﺔ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٦٦/١‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٦٦/١‬ ‪.٦٧‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٦٧/١‬‬ ‫‪511‬‬‫ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻤﺬﺍﻫﺐ‬ ‫‪ . ٦٨٤‬أ\ب ا"‪ r%&O‬وا"‪ A 4N‬ا"‪4‬‪ A‬و'وت در‪@'N‬‬ ‫‪"g‬ﻼف اﻷ‪M‬ر‬ ‫ﻧ ﻘ ﻞ ﻋﻦ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺃﻥ ﺍﻟﻤﻔﺘﻴﻦ ﻗﺴﻤﺎﻥ‪ :‬ﻣﺴﺘﻘﻞ‪ ،‬ﻭﻏﻴﺮ ﻣﺴﺘﻘﻞ‪.‬‬ ‫ﻓﻐﻴﺮ ﺍﻟﻤﺴﺘﻘﻞ‪ :‬ﻫﻮ ﺍﻟﻤﻨﺘﺴﺐ ﺇﻟﻰ ﺃﺋﻤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻤﺘﺒﻮﻋﺔ‪ ،‬ﻭﻟﻪ ﺃﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ‬ ‫ﻣﻘﻠﺪﺍ ﻹﻣﺎﻣﻪ ﻻ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻭﻻ ﻓﻲ ﺩﻟﻴﻠﻪ‪ ،‬ﻻﺗﺼﺎﻓﻪ‬ ‫ﺑﺼﻔﺔ ﺍﻟﻤﺴﺘﻘﻞ؛ ﻭﺇﻧﻤﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻟﺴﻠﻮﻙ ﻃﺮﻳﻘﺘﻪ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﺑﺘﻘﺮﻳﺮ ﺃﺻﻮﻟﻪ‬‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻣﻘﻴﺪﺍ ﻓﻲ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ‪،‬‬ ‫ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺘﺠﺎﻭﺯ ﻓﻲ ﺃﺩﻟﺘﻪ ﺃﺻﻮﻝ ﺇﻣﺎﻣﻪ ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﻻ ﻳﻌﺮﻱ ﻋﻦ‬ ‫ﺷﻮﺏ ﺗﻘﻠﻴﺪ ﻟﻪ ﻹﺧﻼﻟﻪ ﺑﺒﻌﺾ ﺃﺩﻭﺍﺕ ﺍﻟﻤﺴﺘﻘﻞ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺎﺕ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ ﻭﺍﻷﺻﺤﺎﺏ‪.‬‬ ‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻻ ﻳﺒﻠﻎ ﺭﺗﺒﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻮﻩ؛ ﻟﻜﻨﻪ ﻓﻘﻴﻪ ﺍﻟﻨﻔﺲ ﺣﺎﻓﻆ‬ ‫ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ‪ ،‬ﻋﺎﺭﻑ ﺑﺄﺩﻟﺘﻪ‪ ،‬ﻗﺎﺋﻢ ﺑﺘﻘﺮﻳﺮ ﻣﺎ ﻳﺼﻮﺭ ﻭﻳﺤﺮﺭ ﻭﻳﻘﺮﺭ‪ ،‬ﻭﻳﻬﻤﻞ‬ ‫ﻭﻳﺰﻳﻦ ﻭﻳﺮﺟﺢ‪ ،‬ﻟﻜﻦ ﻗﺼﺮ ﻋﻦ ﺃﻭﻟﺌﻚ ﻟﻘﺼﻮﺭﻩ ﻋﻨﻬﻢ ﻓﻲ ﺣﻔﻆ ﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻳﻘﻮﻡ ﺑﺤﻔﻆ ﺍﻟﻤﺬﻫﺐ ﻭﻧﻘﻠﻪ ﻭﻓﻬﻤﻪ ﻓﻲ ﺍﻟﻮﺍﺿﺤﺎﺕ‬ ‫ﻭﺍﻟﻤﺸﻜﻼﺕ؛ ﻭﻟﻜﻦ ﻋﻨﺪﻩ ﺿﻌﻒ ﻓﻲ ﺗﻘﺮﻳﺮ ﺃﺩﻟﺘﻪ‪ ،‬ﻭﺗﺤﺮﻳﺮ ﺃﻗﻴﺴﺘﻪ)‪.(١‬‬ ‫‪ ٦٨٥‬ا‪"g‬ﻼف ا‪ A45‬ر<‪.‬‬ ‫ﺍﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻔﺮﻭﻉ ﺭﺣﻤﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺻﻮﻝ ﻧﻘﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺤﺎﻛﻢ‬ ‫ﺃﻥ ﻳﺘﺤﺮﻯ ﻓﻲ ﺍﻟﺮﺃﻱ ﺇﻻ ﻣﺎ ﻳﺮﻯ ﺃﻧﻪ ﺻﻮﺍﺏ‪ ،‬ﻭﻳﺮﺟﻮ ﺃﻧﻪ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺤﻖ‪ ،‬ﻭﻣﻦ‬ ‫ﻻ ﻳﻌﻠﻢ ﺗﻤﻴﻴﺰ ﺍﻷﻋﺪﻝ ﻣﻦ ﺍﻷﻗﺎﻭﻳﻞ‪ ،‬ﻭﺳﻌﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﻤﺎ ﺃﺭﺍﺩ ﻣﻦ ﺭﺃﻱ ﺍﻟﻔﻘﻬﺎﺀ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٦٩/١‬ ‪.٧٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪512‬‬ ‫‪ ٦٨٦‬أ<;م ا"‪ .I‬وا‪"g‬ﻼف ا‪I‬س ‪@4‬‬ ‫ﺃﻣﺎ ﺃﻣﺮ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﺍﻷﻣﺔ‪ ،‬ﻓﺄﻭﻝ ﺍﻟﻔﺘﻨﺔ ﻋﺜﻤﺎﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻴﻪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻲ ﺫﺭ ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺭﺣﻤﻬﻢ ﺍﷲ‪،‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺨﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﻌﺪ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ، ƒ‬ﻓﺄﺣﺪﺙ ﺃﺣﺪﺍﺛﺎ‬ ‫ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﺳﺒﻴﻞ ﺻﺎﺣﺒﻴﻪ‪ ،‬ﻭﺃﻧﻬﻢ ﻃﻠﺒﻮﻩ ﺃﻥ ﻳﻌﺪﻝ ﺃﻭ ﻳﻌﺘﺰﻝ ﻓﺄﺑﻰ ﺃﻥ ﻳﻌﺘﺰﻝ‬ ‫ﻋﻨﻬﻢ‪ ،‬ﻓﺒﻐﻰ ﻭﻇﻠﻢ ﻭﺍﺳﺘﻌﺘﺒﻮﻩ ﺳﺖ ﻓﻠﻢ ﻳﻌﺘﺒﻬﻢ ﻭﺃﻥ ﺩﻣﻪ ﺣﻼﻝ ﻟﻬﻢ ﻟﺒﻐﻴﻪ‬ ‫ﻭﻇﻠﻤﻪ ﻟﻘﻮﻝ ﺍﷲ ‪C B A @ ? > = < ﴿ : 8‬‬ ‫‪ONMLKJIHGFED‬‬ ‫‪_ ^ ] \[ Z Y X W VU T S R Q P‬‬ ‫` ‪] ﴾ c b a‬ﺍﻟﻨﻮﺭ‪ ،[٥٥ :‬ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺎﻟﻜﻔﺮ ﺑﺪﻟﻴﻞ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻭﺩﺩﺕ ﺃﻧﺎ ﻭﻋﺜﻤﺎﻥ ﺑﺮﻣﻞ ﻋﺎﻟﺞ ﻳﺤﺜﻲ ﻋﻠﻲ ﻭﺃﺣﺜﻲ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻤﻮﺕ‬ ‫ﺍﻷﻋﺠﻞ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇ ﺫﺍ ﻳﻘﺘﻠﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻳﻌﻴﻦ ﺍﷲ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻋﺜﻤﺎﻥ ﻫﻮ ﺍﻟﺨﻠﻴﻔﺔ ﺑﻌﺪ ﺻﺎﺣﺒﻴﻪ ﻛﻤﺎ ﻗﻠﻨﺎ ﻋﻦ‬ ‫ﺍﻷﻭﻟﻴﻦ‪ ،‬ﻭﺃﻧﻪ ﻟﻌﻠﻰ ﺍﻟﺤﻖ ﻭﺃﻥ ﺟﻤﻴﻊ ﻣﺎ ﻓﻌﻠﻪ ﻗﺴﻂ ﻭﻋﺪﻝ‪ ،‬ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻤﻮﺍ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﺇ ‪‬ﻥ ﻗﺘﻠﺘﻪ ﻭﺟﻤﻴﻊ ﻣﻦ ﻋﺎﺿﺪﻫﻢ ﻭﺧﺮﺝ ﻋﻠﻴﻪ ﻇﻼﻡ‪ ،‬ﻭﺃﻧﻪ ﻣﻈﻠﻮﻡ‬ ‫ﻏﺪﺍ‪ ،‬ﻓﻬﺆﻻﺀ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‬ ‫ﻭﺃﻧﻪ ﻗﺘﻴﻞ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ‬ ‫ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻣﻦ ﻣﻌﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻋﺜﻤﺎﻥ ﻗﺪ ﻓﻌﻞ ﺟﻤﻴﻊ ﻣﺎ ﻭﺻﻔﻪ ﺍﻷﻭﻟﻮﻥ ﻣﻦ‬ ‫ﺍﻟﺠﻮﺭ ﻭﺍﻟﻈﻠﻢ ﻭﻟﻜﻨﻬﻢ ﺍﺳﺘﺘﺎﺑﻮﻩ ﺛﻢ ﻗﺘﻠﻮﻩ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﻫﺆﻻﺀ ﻣﺬﻫﺐ ﺃﻫﻞ‬ ‫ﺍﻟﺠﻤﻞ ﻭﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ‪. #‬‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﺗﻢ ﻋﻦ ﻋﺜﻤﺎﻥ ﻓﻘﺪ ﺃﺗﺎﻩ ﻭﻟﻜﻨﺎ ﻻ ﻧﺪﺭﻱ‬ ‫ﻧﺎﺻﺮﺍ‬ ‫‬‫ﻣﺎ ﺑﻠﻎ ﺑﻤﺎ ﻓﻌﻞ ﻓﻨﺤﻦ ﻧﻘﻒ ﻓﻴﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﻔﺮﻳﻘﻴﻦ ﺍﻟﺬﻳﻦ ﺍﻗﺘﺘﻼ ﻋﻠﻴﻪ‬ ‫‪513‬‬‫ﺍﻟﺨﻼﻑ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﻭﺧﺎﺫﻻ‪ ،‬ﻭﺃﻇﻬﺮﻭﺍ ﺍﻟﺸﻚ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻭﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﻭﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻭﻏﻴﺮﻫﻢ ﺍﻷﻭﻟﻮﻥ ﺍﻟﻤﺤﻘﻮﻥ ﻭﻫﻢ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﻟﻘﻮﻝ‬ ‫ٰ‬‫ﻃﺎﺋﻔﺔ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻲ ﺫﺭ ﻭﻋﺒﺪ‬ ‫ﺍﷲ ‪t s r q po n m l k j i ﴿ : 8‬‬ ‫‪ ~} | { z y x w v u‬ﮯ ¡ ‪¤ £ ¢‬‬ ‫‪] ﴾ ª © ¨ § ¦¥‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،[٩ :‬ﻭﻟﻴﺲ ﺑﻌﺪ ﺑﻐﻲ ﻋﺜﻤﺎﻥ ﺑﻐﻲ)‪.(١‬‬ ‫ه ا‬‫‪ ٦٨٧‬اﻼف ا ‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﺍﺟﺘﻬﺎﺩ ﻭﺃﻥ ﺍﻟﻤﺼﻴﺐ ﻓﻴﻬﺎ ﻣﺼﻴﺐ ﻭﺍﻟﻤﺨﻄﺊ‬ ‫ﻣﻌﺬﻭﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻛﻞ ﻣﺠﺘﻬﺪ ﻣﺼﻴﺐ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪،‬‬ ‫ﻭﻫﻮ ﻗﻮﻟﻪ ﻓﻲ ﻋﺜﻤﺎﻥ ﻭﺃﻫﻞ ﺍﻟﺪﺍﺭ ﻭﺃﻫﻞ ﺍﻟﺠﻤﻞ ﻭﺻﻔﻴﻦ ﻭﺍﻟﻨﻬﺮﻭﺍﻥ‪ ،‬ﻭﻗﺪ ﺗﺮﺣﻢ‬ ‫ﻋﻠﻰ ﻃﻠﺤﺔ ﺑﻌﺪ ﻧﻜﺜﻪ ﺍﻟﺼﻔﻘﺔ‪.‬‬ ‫ﻭﺭﻭﻯ ﻗﺎﺗﻞ ﺍﺑﻦ ﺻﻔﻴﺔ ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﺗﺮﺣﻢ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻃﻠﺤﺔ ﻭﻋﻠﻲ ﻭﻋﺜﻤﺎﻥ‪،‬‬ ‫ﻭﻧﻬﻰ ﻋﻦ ﻗﺘﻞ ﻣﺤﻤﺪ ﺑﻦ ﻃﻠﺤﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺤﻖ‪ :‬ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﺩﻳﺎﻧﺔ ﺍﻟﻤﺤﻖ ﻣﺤﻖ‬ ‫ﻭﺍﻟﻤﺨﻄﺊ ﻫﺎﻟﻚ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺍﻷﻭﻟﻮﻥ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻘﻮﺩ ﻓﻴﻬﺎ‬ ‫ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺈﺫﺍ ﺃﺟﺎﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﻓﻲ ﺍﻟﺪﻣﺎﺀ ﺑﺎﻟﻘﻮﺩ ﺯﻣﺎ ﻧﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻐﻴﺮﻩ‬ ‫ﺃﻥ ﻳﺒﻄﻞ ﺍﻟﻘﻮﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﻞ ﺳﺎﺋﻎ ﻓﻜﺬﻟﻚ ﻫﺬﻩ ﻋﻠﻰ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﺍﻟﺪﻣﺎﺀ‬ ‫ﺗﺨﺘﻠﻒ ﺑﺄﺳﺒﺎﺏ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻼ ﺗﺨﺘﻠﻒ ﻓﻲ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﺩﻡ‬ ‫ﻋﺜﻤﺎﻥ ﻓﻤﻌﻠﻮﻡ ﺑﺎﻟﻨﺺ ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻘﻮﻝ ﺍﷲ ‪u t s r q ﴿ : 8‬‬ ‫‪ ~} | { z y x w v‬ﮯ ¡ ‪¨ § ¦¥ ¤ £ ¢‬‬ ‫© ‪] ﴾ ª‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،[٩ :‬ﻭﺃﻣﺎ ﺍﻻﺧﺘﻼﻑ ﺇﻧﻤﺎ ﻛﺎﻥ ﻫﻞ ﺑﻐﻰ ﻋﺜﻤﺎﻥ ﺃﻭ ﻟﻢ‬ ‫ﻳﺒﻎ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﻴﺮ ﺃﻧﻬﻤﺎ ﻧﻜﺜﺎ ﺍﻟﺒﻴﻌﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٤٤/٢‬ ‪.٤٥‬‬ ‫)‪ (٢‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪ ٤٦/٢‬ ‪.٤٧‬‬ ‫‪514‬‬ ‫ا و"! ز ل ه‬ ‫‪ !" ٦٨٨‬ز ل ه؟‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻷﺧﺬ ﺑﻔﺘﻴﺎ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﺧﺬ ﺑﻔﺘﻴﺎ ﻏﻴﺮ ﺍﻟﻌﺪﻝ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻷﺧﺬ ﻋﻦ ﺍﻟﺜﻘﺔ‪ ،‬ﺇﺫﺍ ﺭﻓﻊ ﻋﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻣﻦ ﻋﻠﻰ‬ ‫ﺭﻓﻊ ﺫﻟﻚ ﻭﺿﺒﻄﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻭﺍﻟﺘﺰﻫﺪ ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﺧﺬ ﻋﻨﻬﻢ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻘﺒﻞ ﻓﺘﻮﺍﻩ‪ :‬ﻫﻮ ﺍﻟﻌﺪﻝ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺴﻴﺮ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﺍﻟﻤﻨﺴﻮﺏ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻔﻘﻪ)‪.(١‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺁﺛﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﺟﺘﻬﺪ‬ ‫‪‬‬‫ﻭﻳﺠﻮﺯ ﺍﻹﻓﺘﺎﺀ ﻟﻤﻦ ﻛﺎﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻟﻜﺘﺎﺏ‪،‬‬ ‫ﺭﺃﻳﻪ ﻓﻲ ﺭﺟﺎﺀ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ)‪.(٢‬‬ ‫ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﺍﻟﻌﺎﻣﺔ ﻗﺒﻮﻝ ﻓﺘﻮﺍﻩ‪ :‬ﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺸﻬﻮﺭ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻤﻌﺮﻓﺔ‬ ‫ﻓﻲ ﻋﺼﺮﻩ‪ ،‬ﻭﻣﺼﺮﻩ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﻧﺤﻠﺔ ﺍﻟﺤﻖ ﺍﻟﺼﺎﺩﻗﻴﻦ ﺍﻟﺬﻳﻦ ﺃﻣﺮ ﺍﷲ‬ ‫ﺑﺎﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻬﺪﻭﻥ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﺑﻪ ﻳﻌﺪﻟﻮﻥ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻛﺮ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٠١/١‬ ‪.١٠٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٣/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٩/١‬‬ ‫‪515‬‬‫ﺍﻟﻔﺘﻴﺎ ﻭﻣﻦ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﻓﺘﻴﺎﻩ‬ ‫‪$%‬؟‬‫‪  '" ٦٨٩‬ٴ‬ ‫ﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺃﻳﻬﻠﻚ ﻣﻦ ﻳﺄﺧﺬ ﺑﺎﻟﺮﺧﺺ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ؟ ﻗﺎﻝ‪:‬‬ ‫ﻻ ﻳﻬﻠﻚ ﻭﻫﻮ ﻭﺍﺳﻊ ﻟﻪ؛ ﺇﺫﺍ ﺃﺧﺬ ﺑﺒﻌﺾ ﺍﻷﻗﺎﻭﻳﻞ ﻋﻨﺪ ﺍﻻﺿﻄﺮﺍﺭ ﺇﻟﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﷲ ﻳﺤﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺮﺧﺼﻪ ﻛﻤﺎ ﻳﺤﺐ ﺃﻥ ﻳﺆﺧﺬ‬ ‫ﺑﻌﺰﺍﺋﻤﻪ)‪.(١‬‬ ‫ا‬‫‪ ٦٩١‬ا‪)*+‬‬ ‫ﺇﺫﺍ ﺃﻓﺘﻰ ﺍﻟﻌﺎﻟﻢ ﺑﺸﻲﺀ ﻳﻌﻠﻢ ﺍﻷﺻﻞ ﻓﻴﻪ؛ ﻓﺰﻟﺖ ﻟﺴﺎﻧﻪ ﻓﻲ ﻓﺘﻴﺎﻩ‪ ،‬ﻓﺨﺎﻟﻒ‬ ‫ﺍﻟﺤﻖﺃﻧﻪ ﻻ ﻳﺴﻊ ﺍﻟﻤﻔﺘﻲ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﻤﺎ ﺃﻓﺘﺎﻩ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﺑﺎﻃﻞ؛ ﻓﺈﻥ ﻣﺎﺕ ﻭﻫﻮ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻳﺨﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉﻓﻬﻮ ﻫﺎﻟﻚ‪ ،‬ﻭﻻ ﺇﺛﻢ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫‪‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻔﺘﻲ ﻻ ﻳﻌﺮﻑ ﺍﻷﺻﻞ؛ ﻓﺘﺤﺮﻯ ﻓﻲ ﻓﺘﻴﺎﻩ ﺍﻟﺼﻮﺍﺏ‪،‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟﻤﺎﻉ ﻓﺎﻟﻤﻔﺘﻲ‪ ،‬ﻭﺍﻟﻤﻔﺘﻰ ﻟﻪ ﻫﺎﻟﻜﺎﻥ‬ ‫‪‬‬‫ﻭﺃﻓﺘﻰ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ‬ ‫‬ ‫ﻗﻮﻻ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻤﺎ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺮﺃﻱ‪،‬‬‫ﻛﻼﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻭﺍﻓﻖ‬ ‫ﻓﺎﻟﻤﻔﺘﻲ ﺳﺎﻟﻢ ﺇﺫﺍ ﻭﺍﻓﻖ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﻟﻤﻔﺘﻰ ﻟﻪ ﺑﻌﺾ ﻋﺬﺭﻩ؛ ﻷﻧﻪ ﻭﺍﻓﻖ‬ ‫ﺍﻟﺤﻖ)‪.(٢‬‬ ‫‪-/ ٦٩١‬ن ا‪-‬‬ ‫ﺍﻟﻤﻔﺘﻲ؛ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻻ ﻳﻌﺬﺭ ﻓﻴﻪ ﻋﺎﻟﻢ ﻭﻻ ﺿﻌﻴﻒ‪ ،‬ﻓﺄﺗﻠﻒ‬ ‫ﺑﻔﺘﻮﺍﻩ ﻣﺎﻻ‪ ،‬ﺃﻭ ﺗﻌﻠﻖ ﻋﻠﻴﻪ ﺷﻲﺀ ﻳﻮﺟﺐ ﺍﻟﻀﻤﺎﻥ ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٠٦/١‬ ‪.١٠٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠٧/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪516‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﻣﻨﻪ ﺍﻟﻔﺘﻴﺎ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻓﺄﺧﻄﺄ ﻓﻲ ﻓﺘﻴﺎﻩﻓﻘﻮﻝ‪ :‬ﻳﻀﻤﻦ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﻓﻘﻴﻬﺎ ﻣﻦ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ‪،‬‬ ‫ﻻ ﻳﻀﻤﻦ‪ .‬ﻭﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦﺛﻢ ﺣﻴﻨﺌﺬ ﻳﻀﻤﻦ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﺎﺟﺘﻬﺪ‪ ،‬ﻭﺃﻓﺘﻰ ﺑﺮﺃﻳﻪ‪ ،‬ﻓﺨﺮﺝ ﺭﺃﻳﻪ ﻣﻦ‬ ‫ﺟﻤﻴﻊ ﺃﻗﺎﻭﻳﻞ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﻧﻪ ﻻ ﻳﻀﻤﻦ ﻭﺇﻧﻤﺎ ﻳﻀﻤﻦ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻻﺟﺘﻬﺎﺩ؛ ﺇﺫﺍ ﺧﺮﺝ ﺑﻘﻮﻟﻪ ﻋﻦ ﺟﻤﻴﻊ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺛﻢ ﺇﻻ ﺃﻥ‬ ‫ﻳﺘﻮﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﺄﻓﺘﻰ ﺑﺸﻲﺀ ﻣﺠﺘﻤﻊ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﺗﺨﻄﺌﺘﻪ‪،‬‬ ‫ﺃﻭ ﻣﺤﺮﻡ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﻓﻲ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺃﻭ ﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ‬ ‫ﺗﺤﺮﻳﻤﻪ‪ ،‬ﻭﺗﺨﻄﻴﻪ ﻗﺎﺑﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻤﻦ)‪.(١‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﻔﺘﻲ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻤﺴﺘﻔﺘﻲ ﺑﺨﻄﺌﻪ‪ ،‬ﺇﺫﺍ ﺃﻋﻠﻢ ﺑﻪ‪ ،‬ﻭﻳﻀﻤﻦ ﻣﺎ ﺗﻠﻒ‬ ‫ﻣﻦ ﻣﺎﻝ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻔﺘﻲ ﺑﺎﻟﺮﺃﻱ‪ :‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪﺇﻥ ﺃﺧﻄﺄ ‬ ‫ﻭﻣﺄﺟﻮﺭ ﺇﺫﺍ ﺃﺻﺎﺏ)‪.(٢‬‬ ‫ا‪%‬أي‬‫‪%4 ٦٩٢‬ي ا‪23‬‬ ‫ﻭﻟﻴﺲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺘﺤﺮﻯ ﻓﻲ ﺍﻟﺮﺃﻱ؛ ﺇﻻ ﻣﺎ ﻳﺮﻯ ﺃﻧﻪ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻳﺮﺟﻮ‬ ‫ﺃﻧﻪ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺤﻖ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٥/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٢/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٦/١‬‬ ‫‪517‬‬‫ﺍﻟﻔﺘﻴﺎ ﻭﻣﻦ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﻓﺘﻴﺎﻩ‬ ‫‪$%‬‬‫‪ 278 ٦٩٣‬اﻷ‬ ‫ﺟﺎﺋﺰ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺧﺼﺔ ﻟﻤﻦ ﺍﺿﻄﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﻤﺎ ﻳﺮﻭﻯ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ ﻳﺤﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺮﺧﺼﻪ؛ ﻛﻤﺎ ﻳﺤﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﻌﺰﺍﺋﻤﻪ«)‪.(١‬‬ ‫‪ < ٦٩٤‬ٴال ا;‪:‬‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﺬﻱ ﻳﺒﺘﻠﻰ ﻓﻲ ﺃﻣﺮ ﺩﻳﻨﻪ‪ :‬ﻓﻲ ﺣﻼﻝ‪ ،‬ﺃﻭ ﺣﺮﺍﻡ ﺃﻥ ﻳﺴﺄﻝ ﺃﻓﻘﻪ ﻣﻦ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺼﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ؛ ﻓﺈﻥ ﺃﻓﺘﺎﻩ ﺑﻘﻮﻝ‪ ،‬ﻭﺍﻟﻤﺴﺘﻔﺘﻲ ﺟﺎﻫﻞ‬ ‫ﺑﺎﻟﻌﻠﻢ ﺃﺧﺬ ﺑﻘﻮﻟﻪ)‪.(٢‬‬ ‫اى‬‫‪ ٦٩٥‬اﻼف ا;@ء‬ ‫ﻋﻠﻤﺎ ﺑﺘﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺧﺬ ﺑﻘﻮﻝ ﺃﻭﺭﻋﻬﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ‬ ‫ﻭﺑﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺴﻠﻒ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(٣‬‬ ‫‬ ‫ا‪%‬أي‬‫‪ ٦٩٦‬ا‪)*+‬‬ ‫ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻟﺮﺃﻱ‪ :‬ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ‪ :‬ﻓﺎﻟﺮﺃﻱ ﻓﻴﻤﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻚ ﻓﻴﻪ‪،‬‬ ‫ﻭﺫﻟﻚ ﺣﺮﺍﻡ ﻻ ﻳﺴﻊ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺩﻳﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻓﻼ ﻳﺴﻊ ﺍﻟﺸﻚ‬ ‫ﻓﻴﻪ؛ ﺑﻌﺪ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ‪ :‬ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺮﺃﻱ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١١٩/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺡ‪.٢٦٨٨١ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٤/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٥/١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٧/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪518‬‬ ‫ا‪!B‬‬‫‪ ٦٩٧‬ا;ل ‪%‬أي‬ ‫ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻓﻲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻭﺟﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﻭﻣﺄﺟﻮﺭ ﻋﻠﻴﻪ ﺃﻫﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻓﻲ ﺍﻟﻘﻀﺎﻳﺎ‬ ‫ﻭﻟﻠﺴﻨ‪‬ﺔ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻌﻠﻞ‬ ‫‪‬‬‫ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﻟﺘﻔﺴﻴﺮ ﻟﻜﺘﺎﺏ ﺍﷲ ‪8‬‬ ‫ﻭﺍﻟﻤﻌﻠﻮﻻﺕ‪ ،‬ﻓﻬﺆﻻﺀ ﺭﺃﻳﻬﻢ ﻛﻠﻬﻢ ﺣﻜﻢ ﻭﻋﻠﻢ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ ‪g ﴿ : 8‬‬ ‫‪srqponmlkjih‬‬ ‫‪ ~ }| { z y xw v ❁ t‬ﮯ ¡‬ ‫‪] ﴾ § ¦ ¥¤ £ ¢‬ﺍﻷﻧﺒﻴﺎﺀ‪.[٧٩ ،٧٨ :‬‬ ‫ﻇﺎﻫﺮﺍ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ‬ ‫‬‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺒﺎﺡ ﻻ ﺃﺟﺮ ﻭﻻ ﻭﺯﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﻤﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺘﺸﺮﻳﻚ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ‬ ‫ﻭﻗﻴﺎﺳﺎ‪ ،‬ﺃﻭ ﺃﺛﺒﺖ ﺃﻓﻌﺎﻝ‬ ‫‬‫ﻓﻌﻼ‪ ،‬ﻭﻣﻦ ﻧﻔﻰ ﻋﻦ ﺍﷲ ‪ 8‬ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ‬ ‫ﺭﺃﻳﺎ‬‫‬ ‫ﻗﻮﻻ ﻻ ‬ ‫ﺍﻟﻌﺒﺎﺩ ﷲ ‪ 8‬ﻭﻧﻔﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﺑﺸﺮﻁ ﺃﻻ ﻳﻌﺘﻘﺪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻗﺎﻟﻮﻩ ﺩﻳ ﻨﺎ‬ ‫ﻳﺪﺍﻥ ﷲ ﺑﻪ ‪ 8‬؛ ﻓﻬﺆﻻﺀ ﺭﺃﻳﻬﻢ ﺃﻋﺠﺰ‪.‬‬ ‫ﺷﺎﻫﺪﺍ‪ ،‬ﻭﻓﻲ‬ ‫‬‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﺷﺮﻉ ﺩﻳ ﻨﺎ ﻏﻴﺮ ﺩﻳﻦ ﺍﷲ ‪ 8‬ﻛﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﷲ‬ ‫ﻛﺎﺫﺑﺎ ﻭﻟﻪ ﺷﺮﻭﻁ ﻣﻨﻬﺎ ﺃﻥ ﻳﻨﺼﺐ ﻣﺎ ﺭﺁﻩ ﺩﻳ ﻨﺎ ﻳﺪﺍﻥ ﷲ ﺑﻪ ‪ 8‬ﺃﻭ‬ ‫ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻪ ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺃﻥ ﻳﻘﻄﻊ ﻋﺬﺭ ﻣﻦ‬ ‫‪‬‬‫ﻳﺼﺪﻡ ﺑﻪ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺧﺎﻟﻔﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺒﺮﺃ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﺑﺮﺋﻮﺍ ﻣﻦ ﻣﺴﺘﺤﻖ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺃﻥ ﻳﻘﻔﻮﺍ ﻓﻴﻬﻢ‬ ‫ﺃﻭ ﻳﺘﻮﻟﻮﺍ ﻣﻊ ﻇﻬﻮﺭ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺴﺘﺔ ﻣﺤﻨﺔ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺒﺪﻋﺔ ﺃﻭ ﺃﺣﺪﻫﺎ‪ ،‬ﻓﻬﺆﻻﺀ ﺭﺃﻳﻬﻢ ﺧﺮﻋﺔ ﻭﺿﻼﻝ‪ ،‬ﻓﺎﻷﻭﻝ ﻏﺎﻧﻢ ﻭﺍﻟﺜﺎﻧﻲ ﺳﺎﻟﻢ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ ﻫﺎﻟﻚ ﻧﺎﺩﻡ)‪.(١‬‬ ‫)‪ (١‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪.١٠٩/٢‬‬ ‫‪519‬‬‫ﺍﻟﻔﺘﻴﺎ ﻭﻣﻦ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﻓﺘﻴﺎﻩ‬ ‫‪ ٦٩٨‬دﻻ ا‪C-‬‬ ‫ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺪﻝ ﺍﻟﻤﺴﺘﻔﺘﻲ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻮﻟﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻮﺭﻉ)‪.(١‬‬ ‫‪ H !I JK< !" ٦٩٩‬ء ﻻ ‪:-FG‬‬ ‫ﻣﻦ ﺳﺌﻞ ﻋﻦ ﺷﻲﺀ ﻻ ﻳﻌﻠﻤﻪ‪ ،‬ﻓﻌﻠﻴﻪ‪ :‬ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺃﺩﺭﻱ‪ ،‬ﻭﻻ ﺃﻋﺮﻑ ﺫﻟﻚ‪،‬‬ ‫ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺍﷲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻭﺍﻟﻌﻠﻢ ﷲ)‪.(٢‬‬ ‫‪ )* ٧٠٠‬ا‪2G‬‬ ‫ﺧﻄﺄ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻔﺘﻲ ﺑﺎﻟﺮﺃﻱ ﻣﺮﻓﻮﻉ ﻋﻨﻪ‪ ،‬ﻭﺻﻮﺍﺑﻪ ﻣﺄﺟﻮﺭ‬ ‫ﺃﺣﺪﺍ ﺃﻥ ﻳﻔﺘﻲ ﺑﺎﻟﺮﺃﻱ؛ ﺇﻻ ﻣﻦ ﻋﻠﻢ ﻣﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ ، 8‬‬ ‫ﻭﺳﻨ‪‬ﺔ‬‫ﻋﻠﻴﻪ ﻭﻻ ﻳﺴﻊ ‬ ‫ﻧﺒﻴﻪ‪ ،‬ﻭﺁﺛﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻌﺪﻝ)‪.(٣‬‬ ‫‪ ٧٠١‬أ أ‪%N‬ة ‪ 'FI‬اى‬ ‫ﺃﺟﺮﺍ ﻋﻠﻰ ﻓﺘﻮﺍﻩ ﺑﺎﻟﺤﻖ‪ ،‬ﻓﺤﺎﻟﺘﻪ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺴﻴﺴﺔ‪،‬‬ ‫ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻌﺎﻟﻢ ‬ ‫ﻭﺗﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺒﺮﺍﺀﺓ ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ‪ ،‬ﻭﻳﺮﺩ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﻟﻠﺴﺎﺋﻞ ﻗﺒﻮﻝ ﻣﺎ ﺃﻓﺘﺎﻩ ﺑﻪ ﻣﻦ ﺍﻟﺤﻖ؛ ﺇﺫﺍ ﻛﺎﻥ ﺣ ‪‬ﻘﺎ)‪.(٤‬‬ ‫‪ !" ٧٠٢‬ﻻ ‪'C‬‬ ‫ﻳﻨﻬﻰ ﺃﻥ ﻳﺴﺘﻔﺘﻰ ﻓﻲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻣﻦ ﻳﻌﺎﻟﺞ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺍﻟﻐﺎﺋﻂ‪ ،‬ﺃﻭ ﺫﻭ‬ ‫ﺩﻧﻴﺎ‪ ،‬ﻗﺪ ﺃﺷﻐﻠﺘﻪ ﺩﻧﻴﺎﻩ‪ ،‬ﺃﻭ ﺫﻭ ﻓﻘﺮ ﻳﻜﺎﺑﺪ ﺃﻣﺮ ﻓﻘﺮﻩ‪ ،‬ﺃﻭ ﺫﻭ ﻣﺼﻴﺒﺔ ﻗﺪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٧/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٩/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٤/١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٦/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪520‬‬ ‫ﻋﺮﺿﺖ ﻟﻪ ﻓﻲ ﺣﻴﻦ ﻣﺼﻴﺒﺘﻪ؛ ﻷﻥ ﻗﻠﻮﺏ ﻫﺆﻻﺀ ﺗﺸﺘﻐﻞ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫ﻳﺴﺄﻝ ﻋﻨﻪ)‪.(١‬‬ ‫ﱢ‬ ‫ا‪!B‬‬‫‪ ٧٠٣‬ا;‪BF‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻤﻘﻠﺪ‪ ،‬ﺃﻭ ﺍﻟﻤﻘﻠﺪ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﻣﻦ ﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﺃﻭ‬ ‫ﻣﻦ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﺍﻟﻤﺤﻘﻘﻴﻦ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺳﺎﻭﺍﻩ ﻓﻲ ﻗﻮﻝ‪ ،‬ﺃﻭ‬ ‫ﻓﻌﻞ‪ ،‬ﺃﻭ ﻣﻌﻨﻰ)‪.(٢‬‬ ‫ﻭﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﺪﻳﻦ ﺣﺮﺍﻡ؛ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻻ ﻳﺴﻊ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺩﻳﻦ ﺍﷲ ﻷﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺨﻼﺋﻖ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪> = < ; : 9 8 7 6 5 ﴿ :‬‬ ‫? @ ﴾ ]ﺍﻟﻜﻬﻒ‪.(٣)[٢٨ :‬‬ ‫ا‬‫‪ ٧٠٤‬ا;‪BF‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻔﺘﻴﺎ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻋﺘﻘﺎﺩ‬ ‫ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻔﺘﻴﺎ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻓﻴﻪ‬ ‫ﺍﻻﺧﺘﻼﻑ؛ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻟﻢ ﻣﻤﻦ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻓﻲ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺠﻮﺯ‬ ‫ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ؛ ﺇﺫﺍ ﻭﺍﻓﻖ ﻣﻌﻨﻰ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺨﺎﻟﻒ ﻣﻦ‬ ‫ﺫﻟﻚ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺪﻳﻦ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٧/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٦/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٩/١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٧/١‬‬ ‫‪521‬‬‫ﺍﻟﻔﺘﻴﺎ ﻭﻣﻦ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﻓﺘﻴﺎﻩ‬ ‫‪ BF;4 ٧٠٥‬ا ‬ ‫ﺗﻘﻠﻴﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺟﺎﺋﺰ ﻓﻲ ﺑﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻃﺮﻳﻘﻪ ﻃﺮﻳﻖ ﺍﻟﺴﻤﻊ‪،‬‬ ‫ﺃﻳﻀﺎ ﻭﺫﻟﻚ ﺇﺫﺍ ﻗﺎﻝ ﻗﻮﻻ‪ ،‬ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﻋﻠﻢ ﻟﻪ ﻣﺨﺎﻟﻒ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻓﻼ ﻳﺠﻮﺯ)‪.(١‬‬ ‫‪ BF;4 ٧٠٦‬أ ‪ J‬اﻻ<‪B‬ﻻل‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻷﻫﻞ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻭﺍﻷﺧﺒﺎﺭ ﻓﻲ ﻏﻴﺮ ﻋﺼﺮ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻣﻊ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ)‪.(٢‬‬ ‫‪ BF;4 ٧٠٧‬ا‪-FG‬ء‬ ‫ﻳﺠﻮﺯ ﻟﻠﻌﺎﻣﺔ ﺗﻘﻠﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻻﺗﺒﺎﻉ ﻟﻬﻢ ﻓﻴﻤﺎ ﻫﻮ ﺩﻟﻴﻞ ﻟﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ‬ ‫ﺑﻴﻦ ﺃﻋﺪﻝ ﺃﻗﺎﻭﻳﻠﻬﻢ ﻓﻲ ﺑﺎﺏ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻓﻴﻤﺎ ﻃﺮﻳﻘﻪ ﻃﺮﻳﻖ ﺍﻻﺟﺘﻬﺎﺩ)‪.(٣‬‬ ‫✾✾✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥١/١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٢/١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٢/١‬‬ ‫‪523‬‬ ‫ا@‪%‬س‬ ‫أ‪P‬ل ا;‪:‬‬ ‫‪ 2FI‬أ‪P‬ل ا;‪:‬‬‫";‪"B‬ت‬ ‫‪ ١‬ ﺗﻌﺮﻳﻒ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻻﻋﺘﺒﺎﺭ ﺍﻟﻌﻠﻤﻲ ‪٥ ...........................................................................‬‬ ‫‪ ٢‬ ﺗﻌﺮﻳﻒ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻻﻋﺘﺒﺎﺭ ﺍﻹﺿﺎﻓﻲ ‪٦ ........................................................................‬‬ ‫‪ ٣‬ ﺗﻌﺮﻳﻒ ﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ ‪٦ ..............................................................................‬‬ ‫‪ ٤‬ ﻣﻮﺿﻮﻉ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪٧ ......................................................................................................‬‬ ‫‪ ٥‬ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻷﺻﻮﻝ ‪٩ ..........................................................................................................‬‬ ‫‪ ٦‬ ﻏﺎﻳﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﻓﻀﻠﻴﺘﻪ ‪٩ ............................................................................................‬‬ ‫‪ ٧‬ ﺣﻜﻢ ‪‬‬ ‫ﺗﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺗﻌﻠﻴﻤﻪ ‪١٠ ..................................................................................‬‬ ‫‪ ٨‬ ﺃﻭﻝ ﻣﻦ ﻣ ‪‬ﻬﺪ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪١١...................................................................................‬‬ ‫"در اﻻ<‪B‬ﻻل ‪ BI‬اﻹ ‪ /‬ﱠ‬ ‫‪ ٩‬ ﻗﺪﻡ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ‪١٢ ..................................................................‬‬ ‫‪ ١٠‬ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ‪١٢ .....................................................................‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﺗﺨﺘﻠﻒ ﻋﻦ ﻣﺼﺎﺩﺭ ﺟﻤﻬﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪١٤ .......................................‬‬ ‫‬‫‪ ١١‬ ﻣﺼﺎﺩﺭ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪524‬‬ ‫اﻷد ا‪I%W‬‬ ‫ا;‪ 2C‬اﻷول‬ ‫ا‪7‬ب )ا;‪%‬آن ا‪(2%7‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪١٩ ........................................................................‬‬ ‫‬‫‪ ١٢‬ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﻐﺔ‬ ‫‪ ١٣‬ ﻛﻴﻔﻴﺔ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ‪٢١ .....................................................................‬‬ ‫‪ ١٤‬ ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺍﷲ ‪٢١ ...........................................................................................‬‬ ‫‪ ١٥‬ ﻏﺮﺽ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪٢٢ ..........................................................................‬‬ ‫‪ ١٦‬ ﺗﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ ‪٢٣ .................................................................................................................‬‬ ‫‪ ١٧‬ ﺣﺠﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪٢٣ ..................................................................................................‬‬ ‫‪ ١٨‬ ﺍﻟﻤﺮﺍﺩ ﺑﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪٢٤ ........................................................................................‬‬ ‫‪ ١٩‬ ﺍﻟﺮﺩ ﻋﻠﻰ ﺩﻋﻮﻯ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ‪٢٥..............................................................‬‬ ‫‪ ٢٠‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻜﺮﺍﺭ ﺍﻟﻘﺼﺺ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪٢٦.......................................................................‬‬ ‫‪ ٢١‬ ﺗﻜﺮﺍﺭ ﺍﻟﻜﻼﻡ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ‪٢٧ ..................................................................‬‬ ‫‪ ٢٢‬ ﺗﻜﺮﺍﺭ ﻣﻌﻨﻰ ﺑﻠﻔﻈﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪٢٧ ..................................................................‬‬ ‫‪ ٢٣‬ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ‪٢٧ .................................................................................‬‬ ‫‪ ٢٤‬ ﺍﻟﻄﻌﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺓ ‪٢٨ ..................................................................‬‬ ‫‪ ٢٥‬ ﻣﻌﻨﻰ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ‪٢٩..................................................................‬‬ ‫‪ ٢٦‬ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ‪٢٩...............................................................................................................‬‬ ‫‪ ٢٧‬ ﻓﻀﻞ ﺍﻟﻘﺮﺁﻥ‪٣٠ ................................................................................................................‬‬ ‫‪ ٢٨‬ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪٣٠ ...............................................................................................‬‬ ‫‪ ٢٩‬ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪٣٠ ...............................................................................................‬‬ ‫‪ ٣٠‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ ‪٣١........................................................................................‬‬ ‫‪525‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣١‬ ﻣﻌﻨﻰ ﺍﻟﺘﺄﻭﻳﻞ ‪٣١...............................................................................................................‬‬ ‫‪ ٣٢‬ ﻋﺪﺩ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ‪٣١.........................................................................................................‬‬ ‫‪ ٣٣‬ ﻋﺪﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ‪٣١........................................................................................................‬‬ ‫‪ ٣٤‬ ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ‪٣٢ ....................................................................................................‬‬ ‫‪ ٣٥‬ ﻋﺪﺩ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ‪٣٢ ....................................................................................................‬‬ ‫‪ ٣٦‬ ﻓﻀﻞ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪٣٢ ......................................................................................................‬‬ ‫‪ ٣٧‬ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ‪٣٢ ............................................................................................................‬‬ ‫‪ ٣٨‬ ﺍﻟﺘﻐﻨﻲ ﺑﺎﻟﻘﺮﺁﻥ ‪٣٢ ...........................................................................................................‬‬ ‫‪ ٣٩‬ ﺁﺩﺍﺏ ﻗﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ‪٣٣......................................................................................................‬‬ ‫‪ ٤٠‬ ﺣﺠﺔ ﺍﻟﻘﺮﺁﻥ ‪٣٣.................................................................................................................‬‬ ‫‪ ٤١‬ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪٣٣.................................................................................‬‬ ‫‪ ٤٢‬ ﻣﻦ ﺣﺠﺞ ﺍﻟﻨﺎﻓﻴﻦ ﻟﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪٣٤ .................................................................................‬‬ ‫‪ ٤٣‬ ﻣﻦ ﺣﺠﺞ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ‪٣٦ ................................................................‬‬ ‫‪ ٤٤‬ ﺍﻷﺩﻟﺔ ﺍﻟﺴﻤﻌﻴﺔ ‪٣٨............................................................................................................‬‬ ‫‪ ٤٥‬ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٣٩ ............................................................................................................‬‬ ‫‪ ٤٦‬ ﺗﻮﺍﺗﺮ ﺍﻟﻘﺮﺍﺀﺍﺕ ‪٤٠.............................................................................................................‬‬ ‫‪ ٤٧‬ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺒﻌﺾ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ‪٤١ ........................................................................‬‬ ‫‪ ٤٨‬ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺎﺫ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ‪٤١ .........................................................................................‬‬ ‫‪ ٤٩‬ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ ﻭﺣﺠﻴﺘﻬﺎ‪٤٢ ...............................................................................................‬‬ ‫‪ ٥٠‬ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺸﺎﺫﺓ ‪٤٣ .........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪526‬‬ ‫ا‪+‬ص وأ‪:"78‬‬ ‫‪ ٥١‬ ﺗﻌﺮﻳﻒ ﺍﻟﺨﺎﺹ ‪٤٤............................................................................................................‬‬ ‫‪ ٥٢‬ ﻣﺎ ﻳﺸﻤﻠﻪ ﺍﻟﺨﺎﺹ ‪٤٥........................................................................................................‬‬ ‫‪ ٥٣‬ ﺣﻜﻢ ﺍﻟﺨﺎﺹ ‪٤٥.............................................................................................................‬‬ ‫اﻷ"‪%‬‬ ‫‪ ٥٤‬ ﺻﻮﺭ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﻠﻐﺔ‪٤٧ ......................................................................................‬‬ ‫ﺍﺻﻄﻼﺣﺎ ‪٤٨ ..............................................................................................‬‬ ‫‬‫‪ ٥٥‬ ﺗﻌﺮﻳﻒ ﺍﻷﻣﺮ‬ ‫‪ ٥٦‬ ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻷﻣﺮ‪٤٨ ..........................................................................................................‬‬ ‫‪ ٥٧‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻷﻣﺮ ﻭﺍﻟﺴﺆﺍﻝ ‪٤٩...........................................................................................‬‬ ‫‪ ٥٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻷﻣﺮ ‪٤٩..........................................................................................‬‬ ‫‪ ٥٩‬ ﺻﻴﻎ ﺍﻷﻣﺮ ‪٥٠...................................................................................................................‬‬ ‫‪ ٦٠‬ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﻣﺮ ﺍﻟﻮﺟﻮﺏ ‪٥١ ...........................................................................................‬‬ ‫‪ ٦١‬ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺘﻲ ﺗﺼﺮﻑ ﺍﻷﻣﺮ ﻋﻦ ﺍﻟﻮﺟﻮﺏ ‪٥٢....................................................................‬‬ ‫‪ ٦٢‬ ﺍﻷﻣﺮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻣﺠﺎﺯ ﻓﻲ ﻏﻴﺮﻩ ‪٥٤................................................................‬‬ ‫‪ ٦٣‬ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ‪٥٤.....................................................................................‬‬ ‫‪ ٦٤‬ ﺣﻜﻢ ﺍﻷﻣﺮ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻳﻢ ‪٥٤.............................................................................................‬‬ ‫‪ ٦٥‬ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٥٥ ............................................................................................‬‬ ‫‪ ٦٦‬ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺪﻭﻡ ‪٥٦ ...........................................................................................................‬‬ ‫‪ ٦٧‬ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪٥٦ ..................................................................‬‬ ‫‪ ٦٨‬ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺒﺪ ﺑﻤﺎ ﻻ ﺛﻮﺍﺏ ﻓﻴﻪ ‪٥٦ ..................................................................................‬‬ ‫‪ ٦٩‬ ﺣﻜﻢ ﺍﻟﻤﺨﻴﺮ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ‪٥٧ ...............................................................................‬‬ ‫‪527‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٧٠‬ ﻫﻞ ﻳﺤﺘﺎﺝ ﻗﻀﺎﺀ ﺍﻟﻔﻮﺍﺋﺖ ﺇﻟﻰ ﺃﻣﺮ ﺁﺧﺮ؟ ‪٥٧ ..................................................................‬‬ ‫‪ ٧١‬ ﺩﺧﻮﻝ ﺍﻟﻨﺒﻲ ﻣﻊ ﺃﻣﺘﻪ ﻓﻲ ﺍﻷﻣﺮ ‪٥٨ ..................................................................................‬‬ ‫‪ ٧٢‬ ﻣﺎ ﻳﻔﺮﺩ ﺑﻪ ﺍﻟﻨﺒﻲ ﻣﻦ ﺍﻷﻣﺮ ‪٥٨ .........................................................................................‬‬ ‫‪ ٧٣‬ ﻫﻞ ﻳﺘﻨﺎﻭﻝ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ﺟﻤﻴﻊ ﺍﻟﻤﻜﻠﻔﻴﻦ ‪٥٨ ...............................................................‬‬ ‫‪ ٧٤‬ ﺧﻄﺎﺏ ﺍﻟﻜﻔﺎﺭ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ ‪٥٩ ...................................................................................‬‬ ‫‪ ٧٥‬ ﺩﺧﻮﻝ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺧﻄﺎﺏ ﺍﻟﺮﺟﺎﻝ ‪٥٩ ..............................................................................‬‬ ‫‪ ٧٦‬ ﺗﻜﻠﻴﻒ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ‪٥٩ .......................................................................................‬‬ ‫‪ ٧٧‬ ﻫﻞ ﺧﻄﺎﺏ ﻣﻦ ﻓﻲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺧﻄﺎﺏ ﻟﻤﻦ ﺃﺗﻰ ﺑﻌﺪﻫﻢ ‪٦٠......................................‬‬ ‫‪ ٧٨‬ ﺃﻗﺴﺎﻡ ﺍﻷﻣﺮ ‪٦٠.................................................................................................................‬‬ ‫‪ ٧٩‬ ﺍﻷﻣﺮ ﺍﻟﻤﻘﻴﺪ ﺑﻮﻗﺖ ‪٦١ .....................................................................................................‬‬ ‫‪ ٨٠‬ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ )ﻏﻴﺮ ﺍﻟﻤﻘ ‪‬ﻴﺪ ﺑﻮﻗﺖ( ‪٦٢..............................................................................‬‬ ‫‪ ٨١‬ ﺍﻷﻣﺮ ﺍﻟﻤﻘ ‪‬ﻴﺪ ﺑﻘﺪﺭ ‪٦٣ .......................................................................................................‬‬ ‫‪ ٨٢‬ ﺍﻷﻣﺮ ﺍﻟﻤﻘ ‪‬ﻴﺪ ﺑﺸﺮﻁ ﺃﻭ ﺻﻔﺔ ‪٦٤.......................................................................................‬‬ ‫‪ ٨٣‬ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ‪٦٤..............................................................................................................‬‬ ‫‪ ٨٤‬ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻮﻗﻒ ﻋﻦ ﺩﻻﻟﺔ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ‪٦٦ .................................................................‬‬ ‫‪ ٨٥‬ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ‪٦٦ ..........................................................................................‬‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ‪٦٦ ..........................................................................................‬‬ ‫‬‫‪ ٨٦‬ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‬ ‫‪ ٨٧‬ ﺍﻹﺟﺰﺍﺀ ‪٦٧ .......................................................................................................................‬‬ ‫‪ ٨٨‬ ﻫﻞ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻧﻬﻲ ﻋﻦ ﺿﺪﻩ؟‪٦٨ ............................................................................‬‬ ‫‪ ٨٩‬ ﻫﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻲﺀ ﺃﻣﺮ ﺑﻀﺪﻩ؟ ‪٦٩ .............................................................................‬‬ ‫‪ ٩٠‬ ﺍﻷﻣﺮ ﺑﺎﻷﻣﺮ ﺑﺸﻲﺀ ‪٧٠ ......................................................................................................‬‬ ‫‪ ٩١‬ ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ ﻫﻞ ﻳﻘﺘﻀﻲ ﺗﻜﺮﺍﺭ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ‪٧١.................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪528‬‬ ‫‪ ٩٢‬ ﺍﻷﻣﺮ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﻮﺟﺐ ﺗﻜﺮﺍﺭﻩ ‪٧٢ ..................................................................................‬‬ ‫‪ ٩٣‬ ﺗﻌﻠﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺑﺎﻟﻔﻌﻞ‪٧٣.........................................................................................‬‬ ‫‪ ٩٤‬ ﺣﺪ ﺍﻟﻔﻌﻞ‪٧٤ ....................................................................................................................‬‬ ‫‪ ٩٥‬ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ‪٧٤ .......................................................................................‬‬ ‫‪ ٩٦‬ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻣﻦ ﻭﺟﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ ‪٧٥ ...................................................................‬‬ ‫‪ ٩٧‬ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﺍﻟﺘﻲ ﺗﻠﺘﺒﺲ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ‪٧٥ ...........................................................................‬‬ ‫‪ ٩٨‬ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ‪٧٥ ............................................................................................‬‬ ‫ا@‬ ‫‪ ٩٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﻨﻬﻲ ‪٧٧..............................................................................................................‬‬ ‫‪ ١٠٠‬ ﺣﻜﻢ ﺍﻟﻨﻬﻲ ‪٧٨................................................................................................................‬‬ ‫‪ ١٠١‬ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻬﻲ ‪٧٨...............................................................................................................‬‬ ‫‪ ١٠٢‬ ﻭﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻟﻐﻴﺮ ﺍﻟﺘﺤﺮﻳﻢ ‪٧٩ .........................................................................................‬‬ ‫‪ ١٠٣‬ ﻭﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻟﻐﻴﺮ ﺍﻟﺪﻭﺍﻡ ‪٨٠ ...........................................................................................‬‬ ‫‪ ١٠٤‬ ﺩﻻﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ‪٨٠ ..........................................................................‬‬ ‫‪ ١٠٥‬ ﻫﻞ ﺍﻟﻨﻬﻲ ﻟﻠﺰﺟﺮ ﺃﻡ ﻟﻠﺘﺄﺩﻳﺐ ‪٨٣....................................................................................‬‬ ‫‪ ١٠٦‬ ﺍﺧﺘﻼﻁ ﺍﻟﺤﺮﺍﻡ ﺑﺎﻟﺤﻼﻝ ‪٨٣...........................................................................................‬‬ ‫‪ ١٠٧‬ ﺍﻟﺤﺮﺍﻡ ﺍﻟﻤﺠﻬﻮﻝ ﺍﻟﻌﻴﻦ ‪٨٤ .............................................................................................‬‬ ‫‪ ١٠٨‬ ﻣﻨﺎﻫﻲ ﺍﻟﻨﺒﻲ ﮊ ‪٨٤ ........................................................................................................‬‬ ‫ا‪ ]F*-‬وا‪B;-‬‬ ‫‪ ١٠٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻄﻠﻖ ‪٨٥ ..........................................................................................................‬‬ ‫‪529‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١١٠‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻘﻴﺪ ‪٨٥ ............................................................................................................‬‬ ‫‪ ١١١‬ ﺣﻜﻢ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ‪٨٦ ...............................................................................................‬‬ ‫‪ ١١٢‬ ﺣﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺪ ‪٨٧........................................................................................‬‬ ‫ا‪G‬م ‬ ‫ﺍﻟﻌﺎﻡ ‪٨٨.............................................................................................................‬‬ ‫‬‫‪ ١١٣‬ ﺗﻌﺮﻳﻒ‬ ‫‪ ١١٤‬ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻟﻌﺎﻡ ‪٨٩ ..........................................................................................................‬‬ ‫‪ ١١٥‬ ﻣﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻌﻬﺪ ‪٨٩ .........................................................................................‬‬ ‫‪ ١١٦‬ ﻏﺎﻳﺔ ﻣﺎ ﻳﺨﺼﺺ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻌﺮﻑ ‪٩٠..............................................................................‬‬ ‫‪ ١١٧‬ ﻋﻤﻮﻡ ﺻﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ‪٩١ ....................................................................................‬‬ ‫‪ ١١٨‬ ﺗﻨﺎﻭﻝ ﺻﻴﻐﺔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺣﻘﻴﻘﺔ ﺃﻡ ﻣﺠﺎﺯ؟ ‪٩٢........................................................‬‬ ‫‪ ١١٩‬ ﺍﻟﻤﻌﺮﻑ ﻟﻠﺠﻨﺲ ﺃﻡ ﻟﻠﻌﻬﺪ ‪٩٢.........................................................................................‬‬ ‫‪ ١٢٠‬ ﺃﻋﻢ ﺍﻟﻌﻤﻮﻡ ‪٩٣ ................................................................................................................‬‬ ‫‪ ١٢١‬ ﺍﻟﻌﻤﻮﻡ ﻻ ﻳﺴﺘﻐﺮﻕ ﺍﻟﺠﻨﺲ ‪٩٣ .......................................................................................‬‬ ‫‪ ١٢٢‬ ﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻭﺍﻟﺸﺮﻃﻴﺔ ‪٩٤...........................................................................................‬‬ ‫‪ ١٢٣‬ ﺻﻴﻐﺔ ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ‪٩٤........................................................................................‬‬ ‫‪ ١٢٤‬ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‪» :‬ﺟﻤﻴﻊ« ‪٩٥ .......................................................................................‬‬ ‫‪ ١٢٥‬ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‪» :‬ﻛﻞ« ‪٩٦ ............................................................................................‬‬ ‫‪ ١٢٦‬ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ »ﺃﻳﻦ« »ﻭﺣﻴﺚ«‪٩٦ .............................................................................‬‬ ‫‪ ١٢٧‬ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ »ﻣﺘﻰ« ﻭ»ﻣﻬﻤﺎ« ‪٩٧ ............................................................................‬‬ ‫»ﺃﻱ« ‪٩٨ .............................................................................................‬‬ ‫‪ ١٢٧‬ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ‬ ‫‪ ١٢٧‬ ﺗﻜﺮﺍﺭ ﺍﻻﺳﻢ ﻓﻲ ﻛﻼﻡ ﻭﺍﺣﺪ ‪٩٩ ....................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪530‬‬ ‫‪ ١٣٠‬ ﺣﻜﻢ ﺍﻟﻌﺎﻡ ‪١٠٠ ...............................................................................................................‬‬ ‫‪ ١٣١‬ ﺇﺛﺒﺎﺕ ﺣﻜﻢ ﺍﻟﻌﺎﻡ ﻣﻦ ﺣﻴﺚ ﺍﻟﻈﻦ ﻭﺍﻟﻘﻄﻊ ‪١٠١ ..............................................................‬‬ ‫‪ ١٣٢‬ ﻣﺎ ﻳﻨﺒﻨﻲ ﻋﻠﻰ ﻇﻨﻴﺔ ﺍﻟﻌﺎﻡ ‪١٠١ ..........................................................................................‬‬ ‫‪ ١٣٣‬ ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻤﻮﻡ ‪١٠٣..............................................................................................‬‬ ‫‪ ١٣٤‬ ﺣﻜﻢ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﻭﺭﺩ ﺑﺴﺒﺐ ﺧﺎﺹ‪١٠٤ ...........................................................................‬‬ ‫‪ ١٣٥‬ ﺍﻟﻔﻌﻞ ﻻ ﻳﻌﻢ ﺇﺫﺍ ﻭﺭﺩ ﻣﺜﺒ ﺘﺎ ‪١٠٦ .....................................................................................‬‬ ‫‪ ١٣٦‬ ﺍﻟﻨﻔﻲ ﺍﻟﻠﻔﻈﻲ ﻭﺍﻟﻨﻔﻲ ﺍﻟﺤﻜﻤﻲ‪١٠٧ ...............................................................................‬‬ ‫‪ ١٣٧‬ ﺩﺧﻮﻝ ﺍﻟﻤﺨﺎﻃﺐ ﻓﻲ ﺧﻄﺎﺑﻪ ‪١٠٧ ..................................................................................‬‬ ‫‪ ١٣٨‬ ﺧﻄﺎﺏ ﺍﻟﻤﻔﺮﺩ ﻻ ﻳﺘﻨﺎﻭﻝ ﻏﻴﺮ ﺍﻟﻤﺨﺎﻃﺐ‪١٠٨ ................................................................‬‬ ‫‪ ١٣٩‬ ﺷﻤﻮﻝ ﺧﻄﺎﺏ ﺍﻟﻨﺒﻲ ﻷﺻﺤﺎﺑﻪ ﻟﻤﻦ ﺑﻌﺪﻫﻢ ‪١٠٩ ...........................................................‬‬ ‫‪ ١٤٠‬ ﺧﻄﺎﺏ ﺍﷲ ﻟﻨﺒﻴﻪ ﻻ ﻳﻌﻤﻨﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻮﺿﻊ ‪١٠٩ .................................................................‬‬ ‫‪ ١٤١‬ ﻋﻤﻮﻡ ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ‪١١٠ ...............................................................................................‬‬ ‫‪ ١٤٢‬ ﻋﻤﻮﻡ ﺍﻟﻌﻠﺔ ﻟﺠﻤﻴﻊ ﺃﻓﺮﺍﺩ ﻣﻌﻠﻮﻻﺗﻬﺎ ‪١١١ .........................................................................‬‬ ‫‪ ١٤٣‬ ﻋﻤﻮﻡ ﻟﻔﻆ ﺍﻟﺮﺍﻭﻱ ‪١١٢ ....................................................................................................‬‬ ‫‪ ١٤٤‬ ﺣﺎﻝ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ ‪١١٣ ............................................................................‬‬ ‫‪ ١٤٥‬ ﺣﻜﻢ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ ‪١١٤...........................................................................‬‬ ‫‪ ١٤٦‬ ﺍﻟﻌﻤﻮﻡ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ ﻛﺎﻷﻟﻔﺎﻅ ‪١١٦........................................................................‬‬ ‫‪ ١٤٧‬ ﺃﻭﺟﻪ ﺍﻻﺳﺘﺜﻨﺎﺀ ‪١١٦..........................................................................................................‬‬ ‫‪ ١٤٨‬ ﺍﺳﺘﺜﻨﺎﺀ ﺃﻛﺜﺮ ﺍﻟﺠﻤﻠﺔ ‪١١٧ .................................................................................................‬‬ ‫‪ ١٤٩‬ ﺍﺗﺼﺎﻝ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺎﻟﺠﻤﻞ ﺍﻟﻤﻌﻄﻮﻓﺔ‪١١٧ .........................................................................‬‬ ‫‪ ١٥٠‬ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﺸﺮﻁ‪١١٧ ........................................................................................‬‬ ‫‪531‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٥١‬ ﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﺼﻔﺔ‪١١٨ .........................................................................................‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪١١٨ ...........................................................................‬‬ ‫‪‬‬‫‪ ١٥٢‬ ﺗﺨﺼﻴﺺ ﺍﻹﺟﻤﺎﻉ ﻟﻠﻘﺮﺁﻥ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ ‪١١٩................................................................................‬‬ ‫‪ ١٥٣‬ ﺗﺨﺼﻴﺺ ﻋﻤﻮﻡ ‪‬‬ ‫‪ ١٥٤‬ ﺗﻌﺎﺭﺽ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ‪١٢٠ ...........................................................................................‬‬ ‫‪ ١٥٥‬ ﺃﻓﻌﺎﻝ ﺍﻟﻨﺒﻲ ﻭﺗﺨﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ‪١٢٠ ...............................................................................‬‬ ‫‪ ١٥٦‬ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻋﻤﻮﻣﺎﻥ‪١٢٠ .................................................................................................‬‬ ‫‪ ١٥٧‬ ﻣﺎ ﻳﻔﻌﻠﻪ ﺳﺎﻣﻊ ﺍﻟﻌﻤﻮﻡ‪١٢١ ..............................................................................................‬‬ ‫‪ ١٥٨‬ ﺣﺮﻭﻑ ﺍﻟﺤﺼﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﻬﺎ ‪١٢٢ .............................................................................‬‬ ‫‬ ‫ا‪%W-‬ك‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ‪١٢٣ ......................................................................................................‬‬ ‫‬‫‪ ١٥٩‬ ﺗﻌﺮﻳﻒ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ‪١٢٤ ..........................................................................................................‬‬ ‫‬‫‪ ١٦٠‬ ﺣﻜﻢ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ‪١٢٥ ....................................................................................‬‬ ‫‬‫‪ ١٦١‬ ﺇﻃﻼﻕ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ ﻭﺃﺩﻟﺘﻪ ‪١٢٦ ..........................................‬‬ ‫‬‫‪ ١٦٢‬ ﺗﺮﺟﻴﺢ ﺍﻟﻤﻨﻊ ﻣﻦ ﺇﻃﻼﻕ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ‪١٢٧ .......................................................................................................‬‬ ‫‬‫‪ ١٦٣‬ ﻭﺟﻮﺩ‬ ‫‪ ١٦٤‬ ﺍﻷﺳﻤﺎﺀ ﻭﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺴﻤﻴﺎﺗﻬﺎ ‪١٢٨ .............................................................................‬‬ ‫‪ ١٦٥‬ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻷﺳﻤﺎﺀ‪١٢٩ ...................................................................................‬‬ ‫‪ ١٦٦‬ ﺍﻟﺨﻄﺎﺏ ﻟﻠﻔﺎﺋﺪﺓ ﻭﺍﻹﻓﻬﺎﻡ ‪١٢٩ ........................................................................................‬‬ ‫ا‪ c-‬ا ‪7-‬ﱢ‪%‬‬ ‫ﺍﻟﻤﻨ ‪‬ﻜﺮ‪١٣١ .............................................................................................‬‬ ‫‪ ١٦٧‬ ﺗﻌﺮﻳﻒ ﺍﻟﺠﻤﻊ ‬ ‫ﺍﻟﻤﻨ ‪‬ﻜﺮ ‪١٣١ ............................................................................‬‬ ‫‪ ١٦٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺠﻤﻊ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪532‬‬ ‫‪ ١٦٩‬ ﺣﻜﻢ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻨ ‪‬ﻜﺮ ‪١٣٢ ................................................................................................‬‬ ‫ا‪$+‬‬ ‫‪ ١٧٠‬ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﺼﻴﺺ‪١٣٣ ..................................................................................................‬‬ ‫‪ ١٧١‬ ﺍﻟﻤﺨﺼﺺ ﺍﻟﻤﺘﺼﻞ ‪١٣٤.................................................................................................‬‬ ‫‪ ١٧٢‬ ﻓﺼﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻦ ﺃﺻﻠﻪ ‪١٣٥........................................................................................‬‬ ‫‪ ١٧٣‬ ﻣﺎ ﻳﺼﺢ ﺍﺳﺘﺜﻨﺎﺅﻩ ﻣﻦ ﺍﻟﺠﻨﺲ ﺍﻟﻤﺴﺘﺜﻨﻰ ‪١٣٦................................................................‬‬ ‫‪ ١٧٤‬ ﻭﻗﻮﻉ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺟﻤﻞ ﻣﻌﻄﻮﻓﺔ ‪١٣٧ ........................................................................‬‬ ‫‪ ١٧٥‬ ﺍﻟﺸﺮﻁ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻮﺻﻒ ﻟﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ‪١٣٨ ......................................................‬‬ ‫‪ ١٧٦‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻤﺨﺼﺺ ﺍﻟﻤﻨﻔﺼﻞ ‪١٣٩..........................................................................‬‬ ‫‪ ١٧٧‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻤﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ ‪١٤١................................................................................‬‬ ‫‪ ١٧٨‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻌﺎﺩﺓ ‪١٤١...................................................................................................‬‬ ‫‪ ١٧٩‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻤﻘﺪﺭ ﺍﻟﻤﺤﺬﻭﻑ ‪١٤٢ ..............................................................................‬‬ ‫‪ ١٨٠‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻀﻤﻴﺮ ﺍﻟﻌﺎﺋﺪ ﺇﻟﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﻡ ‪١٤٢ .................................................‬‬ ‫‪ ١٨١‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺤﻜﻢ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﺃﺳﻨﺪ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﻡ ‪١٤٣.............................................‬‬ ‫‪ ١٨٢‬ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ﺑﺴﺒﺒﻪ ﺍﻟﺨﺎﺹ‪١٤٤ ................................................................................‬‬ ‫‪ ١٨٣‬ ﺍﻟﺘﺨﺼﺺ ﺑﺎﻟﻌﻘﻞ ‪١٤٥ ...................................................................................................‬‬ ‫‪ ١٨٤‬ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﺤﺲ ‪١٤٥ .................................................................................................‬‬ ‫ا‪ 27-‬وا‪: W-‬‬ ‫‪ ١٨٥‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ‪١٤٧.....................................................................................‬‬ ‫‪ ١٨٦‬ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺘﻲ ﺗﺼﺮﻑ ﺍﻟﻈﺎﻫﺮ ﻋﻦ ﻇﺎﻫﺮﻩ ‪١٤٩ .................................................................‬‬ ‫‪ ١٨٧‬ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﻌﻴﺪ ‪١٥٠ .............................................................................‬‬ ‫‪533‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٨٨‬ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺺ ‪١٥١...........................................................................................................‬‬ ‫‪ ١٨٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﻈﺎﻫﺮ ‪١٥١..........................................................................................................‬‬ ‫‪ ١٩٠‬ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﺃﻳﻬﻤﺎ ﺃﻭﻟﻰ ﺑﺎﻻﺳﺘﻌﻤﺎﻝ ‪١٥١..................................................................‬‬ ‫‪ ١٩١‬ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ‪١٥٢ .....................................................................................‬‬ ‫‪ ١٩٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﻈﺎﻫﺮ ‪١٥٢ ............................................................................................................‬‬ ‫‪ ١٩٣‬ ﺣﻜﻢ ﺍﻟﻨﺺ ‪١٥٢ .............................................................................................................‬‬ ‫‪ ١٩٤‬ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺄﻭﻳﻞ ‪١٥٣.........................................................................................................‬‬ ‫‪ ١٩٥‬ ﺍﻟﻤﺘﺸﺎﺑﻪ‪١٥٤ ....................................................................................................................‬‬ ‫‪ ١٩٦‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻤﺘﺸﺎﺑﻪ ‪١٥٤ ....................................................................................‬‬ ‫ا‪J--‬‬ ‫‪ ١٩٧‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺠﻤﻞ‪١٥٦ .......................................................................................................‬‬ ‫‪ ١٩٨‬ ﻏﻴﺮ ﺍﻟﻤﺤﺘﻤﻞ‪١٥٦ ...........................................................................................................‬‬ ‫‪ ١٩٩‬ ﺍﻟﻤﺤﺘﻤﻞ ‪١٥٦ ..................................................................................................................‬‬ ‫‪ ٢٠٠‬ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻹﺟﻤﺎﻝ ‪١٥٧...............................................................................................‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ‪١٦٠ ..........................................................................‬‬ ‫‪‬‬‫‪ ٢٠١‬ ﻭﻗﻮﻉ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫‪ ٢٠٢‬ ﺣﻜﻢ ﺍﻟﻤﺠﻤﻞ ‪١٦١...........................................................................................................‬‬ ‫‪ ٢٠٣‬ ﺍﻟﺘﺮﺟﻴﺢ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ‪١٦١............................................................................................‬‬ ‫‪ ٢٠٤‬ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ‪١٦٢ ................................................................................‬‬ ‫‪ ٢٠٥‬ ﺗﺄﺧﻴﺮ ﺍﻟﺘﺨﺼﻴﺺ ﻟﻮﻗﺖ ﺍﻟﺤﺎﺟﺔ‪١٦٣.............................................................................‬‬ ‫‪ ٢٠٦‬ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﻧﺰﻭﻟﻪ ‪١٦٤ ...................................................................................‬‬ ‫‪ ٢٠٧‬ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﺒﻴﺎﻥ ‪١٦٥ ....................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪534‬‬ ‫‪ ٢٠٨‬ ﺑﻴﺎﻥ ﺍﻟﻤﺠﻤﻞ ﺑﺎﻟﻤﺴﺎﻭﻱ ﻭﺍﻷﺿﻌﻒ ‪١٦٦ .......................................................................‬‬ ‫‪ ٢٠٩‬ ﺍﻟﻤﻔﺼﻞ ‪١٦٧....................................................................................................................‬‬ ‫‬ ‫ﻭﺿﻌﻔﺎ ‪١٦٧...........................................................................................‬‬ ‫‪ ٢١٠‬ ﺣﻜﻢ ﺍﻟﺒﻴﺎﻥ ﻗﻮﺓ‬ ‫‪ ٢١١‬ ﺗﻜﺮﺭ ﺍﻟﺒﻴﺎﻥ ‪١٦٨...............................................................................................................‬‬ ‫‪ ٢١٢‬ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ‪١٦٩ ...............................................................................................................‬‬ ‫ا;; وا‪-‬ز‬ ‫‪ ٢١٣‬ ﺗﻌﺮﻳﻒ ﺍﻟﺤﻘﻴﻘﺔ ‪١٧٠ .......................................................................................................‬‬ ‫‪ ٢١٤‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻘﻴﻘﺔ ‪١٧٠ ..........................................................................................................‬‬ ‫‪ ٢١٥‬ ﺣﻜﻢ ﺍﻟﺤﻘﻴﻘﺔ‪١٧٢ ...........................................................................................................‬‬ ‫‪ ٢١٦‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺠﺎﺯ ‪١٧٣ ........................................................................................................‬‬ ‫‪ ٢١٧‬ ﻣﺎ ﻳﻜﻮﻥ ﻋﻼﻗﺔ ﻟﻠﻤﺠﺎﺯ ‪١٧٣ ..........................................................................................‬‬ ‫‪ ٢١٨‬ ﻗﺮﻳﻨﺔ ﺍﻟﻤﺠﺎﺯ ‪١٧٥............................................................................................................‬‬ ‫‪ ٢١٩‬ ﺍﻟﺨﻼﻑ ﻓﻲ ﻭﻗﻮﻉ ﺍﻟﻤﺠﺎﺯ ‪١٧٦.......................................................................................‬‬ ‫‪ ٢٢٠‬ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ‪١٧٦....................................................................................................‬‬ ‫‪ ٢٢١‬ ﺍﻟﻘﺮﺁﻥ ﻋﺮﺑﻲ‪١٧٨ ............................................................................................................‬‬ ‫‪ ٢٢٢‬ ﻋﻼﻣﺎﺕ ﺍﻟﻤﺠﺎﺯ‪١٧٨ ......................................................................................................‬‬ ‫‪ ٢٢٣‬ ﺃﻗﺴﺎﻡ ﺍﻟﻤﺠﺎﺯ ‪١٨٠ ..........................................................................................................‬‬ ‫‪ ٢٢٤‬ ﺣﻜﻢ ﺍﻟﻤﺠﺎﺯ ‪١٨٠ ...........................................................................................................‬‬ ‫‪ ٢٢٥‬ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺠﺎﺯ ‪١٨١ .................................................................................‬‬ ‫‪535‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ا‪%‬وف‬ ‫‪ ٢٢٦‬ ﺃﻗﺴﺎﻡ ﺣﺮﻭﻑ ﺍﻟﻤﻌﺎﻧﻲ ‪١٨٣ ...........................................................................................‬‬ ‫‪ ٢٢٧‬ ﺣﺮﻭﻑ ﺍﻟﻤﺒﺎﻧﻲ ‪١٨٣ ......................................................................................................‬‬ ‫‪ ٢٢٨‬ ﺣﻜﻢ ﺍﻟﻮﺍﻭ ‪١٨٤..............................................................................................................‬‬ ‫‪ ٢٢٩‬ ﺍﺳﺘﻌﺎﺭﺓ ﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ‪١٨٥...............................................................................................‬‬ ‫‪ ٢٣٠‬ ﺣﻜﻢ »ﺍﻟﻔﺎﺀ« ‪١٨٥............................................................................................................‬‬ ‫‪ ٢٣١‬ ﺣﻜﻢ ﺛﻢ‪١٨٦...................................................................................................................‬‬ ‫‪ ٢٣٢‬ ﺣﻜﻢ »ﺑﻞ« ‪١٨٧ .............................................................................................................‬‬ ‫‪ ٢٣٣‬ ﺣﻜﻢ »ﻟﻜﻦ« ‪١٨٨ ..........................................................................................................‬‬ ‫‪ ٢٣٤‬ ﺣﻜﻢ »ﺃﻭ« ‪١٨٩...............................................................................................................‬‬ ‫‪ ٢٣٥‬ ﻭﺭﻭﺩ »ﺃﻭ« ﺑﻤﻌﻨﻰ »ﺑﻞ« ‪١٩٠ ..........................................................................................‬‬ ‫‪ ٢٣٦‬ ﺇﻓﺎﺩﺓ »ﺃﻭ« ﻣﻌﻨﻰ ﺍﻟﺸﻚ ‪١٩٠ ...........................................................................................‬‬ ‫‪ ٢٣٧‬ ﺇﻓﺎﺩﺓ »ﺃﻭ« ﺍﻟﻌﻤﻮﻡ ‪١٩١....................................................................................................‬‬ ‫‪ ٢٣٨‬ ﺇﻓﺎﺩﺓ »ﺃﻭ« ﻣﻌﻨﻰ »ﺣﺘﻰ« ‪١٩١..........................................................................................‬‬ ‫‪ ٢٣٩‬ ﻣﻦ ﻣﻌﺎﻧﻲ »ﺍﻟﺒﺎﺀ« ‪١٩٢ ....................................................................................................‬‬ ‫‪ ٢٤٠‬ »ﺍﻟﺒﺎﺀ« ﻟﻼﺳﺘﻴﻌﺎﺏ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪١٩٢ .................................................................................‬‬ ‫‪ ٢٤١‬ ﻣﻦ ﻣﻌﺎﻧﻲ »ﻋﻠﻰ« ‪١٩٣.....................................................................................................‬‬ ‫‪ ٢٤٢‬ ﻣﻦ ﻣﻌﺎﻧﻲ »ﻋﻠﻰ« ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﺍﻟﺸﺮﻁ ‪١٩٤ ...................................................................‬‬ ‫‬ ‫‪ ٢٤٣‬ ﻣﻌﺎﻧﻲ »ﻣ ﻦ« ‪١٩٥ ............................................................................................................‬‬ ‫‪ ٢٤٤‬ ﻣﻌﺎﻧﻲ »ﺇﻟﻰ« ﻭ»ﺣﺘﻰ« ‪١٩٦ .............................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪536‬‬ ‫أ<‪-‬ء ا‪%d‬ف‬ ‫‪ ٢٤٥‬ ﻟﻔﻈﺔ »ﻓﻲ« ‪١٩٨...............................................................................................................‬‬ ‫‪ ٢٤٦‬ ﻟﻔﻈﺔ »ﻣﻊ« ‪١٩٩ ...............................................................................................................‬‬ ‫‪ ٢٤٧‬ ﻟﻔﻈﺔ »ﻋﻨﺪ«‪١٩٩ ..............................................................................................................‬‬ ‫‪-F3‬ت ا‪%W‬ط‬ ‫‪ ٢٤٨‬ »ﺇ ﻥ« ‪٢٠٠ .........................................................................................................................‬‬ ‫‪ ٢٤٩‬ »ﻟﻮ«‪٢٠٠ ..........................................................................................................................‬‬ ‫‪ ٢٥٠‬ »ﻟﻮﻻ« ‪٢٠١ .......................................................................................................................‬‬ ‫‪ ٢٥١‬ »ﻣﺘﻰ« ‪٢٠١ .......................................................................................................................‬‬ ‫‪ ٢٥٢‬ »ﺇﺫﺍ« ‪٢٠٢ .........................................................................................................................‬‬ ‫‪ ٢٥٣‬ ﻣﻌﻨﻰ ﻛﻴﻒ ‪٢٠٢ ..............................................................................................................‬‬ ‫‪ ٢٥٤‬ »ﻏﻴﺮ« ‪٢٠٣ ......................................................................................................................‬‬ ‫ا‪ f%‬وا‪7‬‬ ‫‪ ٢٥٥‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ‪٢٠٤ ............................................‬‬ ‫‪ ٢٥٦‬ ﺗﻌﺮﻳﻒ ﺍﻟﺼﺮﻳﺢ ‪٢٠٤ .......................................................................................................‬‬ ‫‪ ٢٥٧‬ ﺣﻜﻢ ﺍﻟﺼﺮﻳﺢ ‪٢٠٤ .........................................................................................................‬‬ ‫‪ ٢٥٨‬ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻨﺎﻳﺔ ‪٢٠٥ ........................................................................................................‬‬ ‫‪ ٢٥٩‬ ﺍﻟﻜﻨﺎﻳﺔ ﻓﻲ ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﻴﻦ ‪٢٠٦ ..................................................................................‬‬ ‫‪ ٢٦٠‬ ﺣﻜﻢ ﺍﻟﻜﻨﺎﻳﺔ ‪٢٠٦ ............................................................................................................‬‬ ‫‪ ٢٦١‬ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ‪٢٠٦ .........................................................................................‬‬ ‫‪ ٢٦٢‬ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺑﺎﻟﻌﺒﺎﺭﺓ ‪٢٠٨ .............................................................................‬‬ ‫‪537‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٦٣‬ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺑﺎﻹﺷﺎﺭﺓ ‪٢٠٨ ...........................................................................‬‬ ‫‪ ٢٦٤‬ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﻻﻗﺘﻀﺎﺀ ‪٢٠٩ ............................................................................‬‬ ‫‪ ٢٦٥‬ ﺩﻻﻟﺔ ﺍﻟﺪﻻﻟﺔ ‪٢١٠ ............................................................................................................‬‬ ‫‪ ٢٦٦‬ ﺃﻗﺴﺎﻡ ﺍﻟﺪﺍﻝ ﺑﺪﻻﻟﺘﻪ‪٢١١ ..................................................................................................‬‬ ‫‪ ٢٦٧‬ ‬ ‫ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ ‪٢١١ ...............................................................................................‬‬ ‫‪ ٢٦٨‬ ﺃﻓﺤﻮﻯ ﺍﻟﺨﻄﺎﺏ ‪٢١١ ..................................................................................................‬‬ ‫‪ ٢٦٩‬ ﺏﻟﺤﻦ ﺍﻟﺨﻄﺎﺏ ‪٢١١ ..................................................................................................‬‬ ‫‪ ٢٧٠‬ ﺣﻜﻢ ﻣﻔﻬﻮﻡ ﺍﻟﻤﻮﺍﻓﻘﺔ ‪٢١٢ ..............................................................................................‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ‪٢١٢ ..............................................................................................‬‬ ‫‪ ٢٧١‬ ‬ ‫‪ ٢٧٢‬ ﺣﻜﻢ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ‪٢١٣ ............................................................................................‬‬ ‫‪ ٢٧٣‬ ﺃﻗﺴﺎﻡ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ‪٢١٤ ...........................................................................................‬‬ ‫‪ ٢٧٤‬ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ‪٢١٤ ............................................................................................................‬‬ ‫‪ ٢٧٥‬ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ‪٢١٥ ............................................................................................................‬‬ ‫‪ ٢٧٦‬ ﻣﻔﻬﻮﻡ ﺍﻟﺤﺼﺮ ‪٢١٥ .........................................................................................................‬‬ ‫‪ ٢٧٧‬ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ ‪٢١٦ .........................................................................................................‬‬ ‫‪ ٢٧٨‬ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ ‪٢١٦ ..........................................................................................................‬‬ ‫‪ ٢٧٩‬ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ‪٢١٦ ...........................................................................................................‬‬ ‫‪ ٢٨٠‬ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ ‪٢١٦ .......................................................................................................‬‬ ‫‪ ٢٨١‬ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻤﻘﺎﺭﻧﺔ ‪٢١٧ ................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪538‬‬ ‫ا‪gC‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪٢١٨ ................................................................................‬‬ ‫‬‫‪ ٢٨٢‬ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ ﻟﻐﺔ‬ ‫‪ ٢٨٣‬ ﺍﻟﺒﺪﺍﺀ ‪٢٢١ .......................................................................................................................‬‬ ‫‪ ٢٨٤‬ ﺣﻜﻢ ﺍﻟﻨﺴﺦ ‪٢٢٢ ............................................................................................................‬‬ ‫‪ ٢٨٥‬ ﺃﺩﻟﺔ ﺍﻟﻨﺎﻓﻴﻦ ﻟﻠﻨﺴﺦ‪٢٢٣ .................................................................................................‬‬ ‫‪ ٢٨٦‬ ﺇﻧﻜﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻟﻠﻨﺴﺦ ‪٢٢٤ ................................................................................................‬‬ ‫‪ ٢٨٧‬ ﺑﻴﺎﻥ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ ‪٢٢٤ ............................................................‬‬ ‫‪ ٢٨٨‬ ﻋﺪﻡ ﻧﺴﺦ ﺷﺮﻳﻌﺘﻨﺎ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﺟﻮﺍﺯ ﻧﺴﺦ ﺑﻌﻀﻬﺎ ‪٢٢٥ ...................................................‬‬ ‫‪ ٢٨٩‬ ﺃﺩﻟﺔ ﺍﻟﻤﺜﺒﺘﻴﻦ ﻟﻠﻨﺴﺦ ‪٢٢٥ ...............................................................................................‬‬ ‫‪ ٢٩٠‬ ﻣﺤﻞ ﺍﻟﻨﺴﺦ‪٢٢٥ ..............................................................................................................‬‬ ‫‪ ٢٩١‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺨﺼﻴﺺ ‪٢٢٨ ..............................................................................‬‬ ‫‪ ٢٩٢‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﻨﺴﺦ‪٢٢٨ ..................................................................................‬‬ ‫‪ ٢٩٣‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ‪٢٢٨ .....................................................................................‬‬ ‫‪ ٢٩٤‬ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻨﺴﺦ ‪٢٣٠ ................................................................................................‬‬ ‫‪ ٢٩٥‬ ﻧﺴﺦ ﺍﻟﺘﻼﻭﺓ ﻭﺑﻘﺎﺀ ﺍﻟﺤﻜﻢ ‪٢٣١ ......................................................................................‬‬ ‫‪ ٢٩٦‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﻨﺴﺦ ‪٢٣١ .............................................................................................‬‬ ‫‪ ٢٩٧‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻨﺴﺦ ‪٢٣١ .................................................................................‬‬ ‫‪ ٢٩٨‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺗﺨﻔﻴﻒ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ‪٢٣٢ .....................................................................‬‬ ‫‪ ٢٩٩‬ ﻧﺴﺦ ﺍﻟﻔﺤﻮﻯ ‪٢٣٣.........................................................................................................‬‬ ‫‪ ٣٠٠‬ ﻧﺴﺦ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ ‪٢٣٤ .............................................................................................‬‬ ‫‪ ٣٠١‬ ﻧﺴﺦ ﺍﻟﻤﻘﻴﺲ ‪٢٣٤ ..........................................................................................................‬‬ ‫‪ ٣٠٢‬ ﺷﺮﻭﻁ ﺍﻟﻨﺴﺦ ‪٢٣٥ .........................................................................................................‬‬ ‫‪539‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٠٣‬ ﻣﺎ ﻳﻨﺴﺦ ﻭﻣﺎ ﻳﻨﺴﺦ ‪٢٣٥ ................................................................................................‬‬ ‫‪ ٣٠٤‬ ﺍﻟﻨﺴﺦ ﺇﻟﻰ ﻏﻴﺮ ﺑﺪﻝ ‪٢٣٦ ...............................................................................................‬‬ ‫‪ ٣٠٥‬ ﺍﻟﻨﺴﺦ ﺑﺎﻷﺧﻒ ﻭﺍﻷﺛﻘﻞ‪٢٣٧ .........................................................................................‬‬ ‫‪ ٣٠٦‬ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪٢٣٧ ................................................................................................‬‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ‪٢٣٨ .................................................................................................‬‬ ‫‪ ٣٠٧‬ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ‪٢٣٩ .................................................................................................‬‬ ‫‪ ٣٠٨‬ ﻧﺴﺦ ‪‬‬ ‫‪ ٣٠٩‬ ﻧﺴﺦ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺑﺎﻟﻤﺘﻮﺍﺗﺮ ﻭﺍﻵﺣﺎﺩﻱ ﺑﺎﻵﺣﺎﺩﻱ ‪٢٤١ ........................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ‪٢٤٢ ...................................................................................................‬‬ ‫‪ ٣١٠‬ ﻧﺴﺦ ‪‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ‪٢٤٣ .........................................................................‬‬ ‫‪‬‬‫‪ ٣١١‬ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ‪٢٤٣ .........................................................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪‬‬ ‫‪ ٣١٢‬ ﺩﻟﻴﻞ ﻧﺴﺦ ‪‬‬ ‫‪ ٣١٣‬ ﻧﺴﺦ ﺍﻹﺟﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﻨﺴﺦ ﺑﻬﻤﺎ ‪٢٤٤ ....................................................................‬‬ ‫‪ ٣١٤‬ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺴﺦ ‪٢٤٥.................................................................................................‬‬ ‫ا‪C‬ﱠ‬ ‫"‪ i8‬ﱡ‬ ‫ﺑﺎﻟﺴﻨ‪‬ﺔ ‪٢٤٧ ........................................................................‬‬ ‫‪ ٣١٥‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺒﺎﺣﺚ ﺍﻟﻤﺨﺘﺼﺔ ‪‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٤٧ ................................................................................‬‬ ‫‬‫ﺍﻟﺴﻨ‪‬ﺔ ﻟﻐﺔ‬ ‫‪ ٣١٦‬ ﺗﻌﺮﻳﻒ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪٢٤٨ .............................................................................................................‬‬ ‫‪ ٣١٧‬ ﺃﻧﻮﺍﻉ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺤﺪﻳﺚ ‪٢٤٩....................................................................................‬‬ ‫‪ ٣١٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ‪‬‬ ‫‪ ٣١٩‬ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺣﻲ ‪٢٥٠ ............................................................................................................‬‬ ‫‪ ٣٢٠‬ ﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻮﻝ ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ ‪٢٥١ .......................................................................‬‬ ‫‪ ٣٢١‬ ﺧﻄﺄ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ ‪٢٥٢ ..........................................................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ‪٢٥٣ ..........................................................................................‬‬ ‫‪ ٣٢٢‬ ﺃﻟﻔﺎﻅ ﺗﻔﻴﺪ ﻣﻌﻨﻰ ‪‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪540‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪٢٥٤............................................................................................................‬‬ ‫‪ ٣٢٣‬ ﺣﺠﻴﺔ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪٢٥٥........................................................................................‬‬ ‫‪ ٣٢٤‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﺠﻴﺔ ‪‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪٢٥٥...................................................................................‬‬ ‫‪ ٣٢٥‬ ﻋﻼﻗﺔ ‪‬‬ ‫ا‪%+‬‬ ‫‪ ٣٢٦‬ ﺗﻌﺮﻳﻒ ﺍﻟﺨﺒﺮ ‪٢٥٨ .........................................................................................................‬‬ ‫‪ ٣٢٧‬ ﺍﻹﻧﺸﺎﺀ ‪٢٥٨ ...................................................................................................................‬‬ ‫‪ ٣٢٨‬ ﺃﻗﺴﺎﻡ ﺍﻟﺨﺒﺮ ‪٢٥٩............................................................................................................‬‬ ‫‪ ٣٢٩‬ ﺃﻭﺟﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺎﺩﻗﺔ ‪٢٥٩............................................................................................‬‬ ‫‪ ٣٣٠‬ ﺃﻭﺟﻪ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪٢٦٠ ...................................................................................‬‬ ‫‪ ٣٣١‬ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ‪٢٦٠ ...............................................................................................‬‬ ‫‪ ٣٣٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﺨﺒﺮ ‪٢٦٠ ............................................................................................................‬‬ ‫‪ ٣٣٣‬ ﺍﻟﺘﻮﺍﺗﺮ ‪٢٦١ ....................................................................................................................‬‬ ‫‪ ٣٣٤‬ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺍﺗﺮ ‪٢٦١ .........................................................................................................‬‬ ‫‪ ٣٣٥‬ ﺷﺮﻭﻁ ﺃﺧﺮﻯ ﻟﻠﺘﻮﺍﺗﺮ ‪٢٦٣ ............................................................................................‬‬ ‫‪ ٣٣٦‬ ﺣﻜﻢ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ ‪٢٦٤..............................................................................................‬‬ ‫‪ ٣٣٧‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻭﺍﻟﻤﺘﻮﺍﺗﺮ ‪٢٦٤....................................................................‬‬ ‫‪ ٣٣٨‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺸﻬﻮﺭ ‪٢٦٥....................................................................................................‬‬ ‫‪ ٣٣٩‬ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ‪٢٦٥............................................................................................‬‬ ‫‪ ٣٤٠‬ ﺣﻜﻢ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ‪٢٦٦....................................................................................................‬‬ ‫‪ ٣٤١‬ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﺍﻟﻌﻤﻞ ﺑﺂﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ‪٢٦٦......................................................‬‬ ‫‪ ٣٤٢‬ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ ‪٢٦٧ ......................................................................................‬‬ ‫‪541‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٤٣‬ ﺃﺩﻟﺔ ﺍﻟﻤﺎﻧﻌﻴﻦ ﻟﺠﻮﺍﺯ ﺍﻟﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ‪٢٦٧ ...........................................‬‬ ‫‪ ٣٤٤‬ ﺃﺩﻟﺔ ﺍﻟﻤﺠﻴﺰﻳﻦ ﻟﻠﺘﻌﺒﺪ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ‪٢٦٩.......................................................................‬‬ ‫‪ ٣٤٥‬ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺃﻥ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ‪٢٦٩...........................................‬‬ ‫‪ ٣٤٦‬ ﻣﺨﺎﻟﻔﺔ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ﻟﻠﻘﻴﺎﺱ‪٢٧٠ ................................................................................. .‬‬ ‫ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ‪٢٧١ ...............................................................‬‬ ‫‪ ٣٤٧‬ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻤﺎ ‪‬‬ ‫‪ ٣٤٨‬ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﺤﺪﻭﺩ ‪٢٧٢ ...........................................................................‬‬ ‫‪ ٣٤٩‬ ﺭﺩ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺇﺫﺍ ﻋﻤﻞ ﺭﺍﻭﻳﻪ ﺑﺨﻼﻑ ﺭﻭﺍﻳﺘﻪ ‪٢٧٢ .................................................‬‬ ‫‪ ٣٥٠‬ ﺷﺮﻭﻁ ﻓﺎﺳﺪﺓ ﻟﻘﺒﻮﻝ ﺧﺒﺮ ﺍﻵﺣﺎﺩ ‪٢٧٢ ...........................................................................‬‬ ‫‪ ٣٥١‬ ﺟﻮﺍﺯ ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻤﻌﻨﻰ ﻭﺑﻴﺎﻥ ﺣﺬﻑ ﺑﻌﻀﻪ‪٢٧٤ ..................................................‬‬ ‫‪ ٣٥٢‬ ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻟﻤﻌﻨﻰ ﺩﻭﻥ ﻟﻔﻈﻪ ﺑﻌﻴﻨﻪ ‪٢٧٥ ................................................................‬‬ ‫‪ ٣٥٣‬ ﺟﻮﺍﺯ ﺣﺬﻑ ﺑﻌﺾ ﺍﻟﺨﺒﺮ ﻣﻊ ﺫﻛﺮ ﺍﻟﺒﺎﻗﻲ ‪٢٧٦ .............................................................‬‬ ‫‪ ٣٥٤‬ ﻗﺒﻮﻝ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺨﺒﺮ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﻬﺎ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ‪٢٧٧ ...................................................‬‬ ‫‪ ٣٥٥‬ ﺷﺮﻭﻁ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﺭﻭﺍﻳﺘﻪ‪٢٧٨ ..........................................................................‬‬ ‫‪ ٣٥٦‬ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺔ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻤﺘﺄﻭﻝ ‪٢٧٩ ....................................................................................‬‬ ‫‪ ٣٥٧‬ ﺻﻔﺔ ﺍﻟﻌﺪﻝ ﻭﺣﻜﻢ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ‪٢٨٠ ................................................................‬‬ ‫‪ ٣٥٨‬ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ‪٢٨٠ ..........................................................................‬‬ ‫‪ ٣٥٩‬ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺀ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ‪٢٨١ .................................................................................‬‬ ‫‪ ٣٦٠‬ ﺍﻟﺘﻌﺪﻳﻞ ﺑﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻭﻋﻤﻞ ﺍﻟﻌﺎﻟﻢ ‪٢٨١ .....................................................................‬‬ ‫‪ ٣٦١‬ ﺣﻜﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﺍﻟﻌﺪﺍﻟﺔ ‪٢٨٢ .....................................................................................‬‬ ‫‪ ٣٦٢‬ ﺗﻌﺮﻳﻒ ﺍﻟﺼﺤﺎﺑﻲ ‪٢٨٣ ...................................................................................................‬‬ ‫‪ ٣٦٣‬ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪٢٨٣ ..............................................................................‬‬ ‫‪ ٣٦٤‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪٢٨٤ ..................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪542‬‬ ‫‪ ٣٦٥‬ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ‪٢٨٥ .................................................................................................‬‬ ‫‪ ٣٦٦‬ ﺷﺮﻭﻁ ﺍﻟﻌﺪﺍﻟﺔ ‪٢٨٥ ........................................................................................................‬‬ ‫‪ ٣٦٧‬ ﺍﻟﺘﺤﻤﻞ ﻓﻲ ﺳﻦ ﺍﻟﻄﻔﻮﻟﺔ ‪٢٨٥ .......................................................................................‬‬ ‫‪ ٣٦٨‬ ﻋﺪﺩ ﺍﻟﻤﺰﻛﻴﻦ ‪٢٨٦ .........................................................................................................‬‬ ‫‪ ٣٦٩‬ ﺻﻴﻐﺔ ﺍﻟﺘﺰﻛﻴﺔ ‪٢٨٧ .........................................................................................................‬‬ ‫‪ ٣٧٠‬ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻤﺠﻬﻮﻝ ‪٢٨٧ ....................................................................................‬‬ ‫‪ ٣٧١‬ ﺍﻟﻤﻨﻘﻄﻊ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ‪٢٨٧ ............................................................................................‬‬ ‫‪ ٣٧٢‬ ﺃﺧﺒﺎﺭ ﺍﻟﻤﺮﺍﺳﻴﻞ ‪٢٨٨ .....................................................................................................‬‬ ‫‪ ٣٧٣‬ ﺣﻜﻢ ﺍﻟﻤﺮﺳﻞ ‪٢٨٨ .......................................................................................................‬‬ ‫‪ ٣٧٤‬ ﺃﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﻔﺔ ‪٢٨٩ ......................................................................................................‬‬ ‫‪ ٣٧٥‬ ﺍﻟﻤﻘﻄﻮﻉ‪٢٩٠ ..................................................................................................................‬‬ ‫‪ ٣٧٦‬ ﺍﻟﺨﺒﺮ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺺ ‪٢٩١ ......................................................................................‬‬ ‫‪ ٣٧٧‬ ﺍﻟﻤﻮﻗﻮﻑ ‪٢٩١ ................................................................................................................‬‬ ‫‪ ٣٧٨‬ ﺍﻟﻀﻌﻴﻒ ‪٢٩٢ .................................................................................................................‬‬ ‫‪ ٣٧٩‬ ﺍﻟﻤﻀﻌﻒ ‪٢٩٢ ................................................................................................................‬‬ ‫‪ ٣٨٠‬ ﺍﻟﻤﻨﻜﺮ ‪٢٩٢ .....................................................................................................................‬‬ ‫‪ ٣٨١‬ ﺍﻟﺸﺎﺫ‪٢٩٢ ........................................................................................................................‬‬ ‫‪ ٣٨٢‬ ﺍﻟﻐﺮﻳﺐ‪٢٩٣ ...................................................................................................................‬‬ ‫‪ ٣٨٣‬ ﺍﻟﻤﻨﺎﻛﻴﺮ ‪٢٩٣ .................................................................................................................‬‬ ‫‪ ٣٨٤‬ ﺍﻟﻌﺰﻳﺰ ‪٢٩٣ .....................................................................................................................‬‬ ‫‪ ٣٨٥‬ ﺍﻟﻔﺮﺩ ‪٢٩٣ ......................................................................................................................‬‬ ‫‪ ٣٨٦‬ ﺍﻟﻤﻮﺿﻮﻉ ‪٢٩٤................................................................................................................‬‬ ‫‪543‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٨٧‬ ﺍﻟﻤﻨﻘﻄﻊ ‪٢٩٤..................................................................................................................‬‬ ‫‪ ٣٨٨‬ ﺍﻟﻤﻌﻀﻞ ‪٢٩٤.................................................................................................................‬‬ ‫‪ ٣٨٩‬ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻌﺎﺭﺿﺔ ‪٢٩٥.................................................................................................‬‬ ‫‪ ٣٩٠‬ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻣﻦ ﻟﻢ ﻳﺮﻩ ‪٢٩٥..........................................................................................‬‬ ‫‪ ٣٩١‬ ﺍﻟﺴﻬﻮ ﻭﺍﻟﻐﻠﻂ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ﻭﺍﻟﻤﺮﻭﻱ ﻋﻨﻪ ‪٢٩٥...............................................................‬‬ ‫‪ ٣٩٢‬ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻤﻴﺖ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﻏﻴﺮﻩ ‪٢٩٦.......................................................................‬‬ ‫‪ ٣٩٣‬ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻟﻤﻌﻨﻰ ‪٢٩٦......................................................................................................‬‬ ‫‪ ٣٩٤‬ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ‪٢٩٦...........................................................................................................‬‬ ‫‪ ٣٩٥‬ ﺃﻧﻮﺍﻉ ﻓﻌﻠﻪ ﮊ ‪٢٩٧ ........................................................................................................‬‬ ‫‪ ٣٩٦‬ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ‪٢٩٨ .......................................................................................‬‬ ‫‪ ٣٩٧‬ ﺗﻌﺒﺪ ﺍﻟﻨﺒﻲ ﺑﺸﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻪ‪٢٩٩..............................................................................‬‬ ‫‪ ٣٩٨‬ ﺗﺨﻴﻴﺮ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﺮﺍﺋﻊ ‪٣٠٠ ..........................................................................‬‬ ‫‪ ٣٩٩‬ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪٣٠٠ ..............................................................................‬‬ ‫‪ ٤٠٠‬ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ‪٣٠١.......................................................................‬‬ ‫‪ ٤٠١‬ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺒﻮﻝ ﺍﻟﺘﺒﻠﻴﻎ ‪٣٠١...............................................................................‬‬ ‫‪ ٤٠٢‬ ﺗﻜﻠﻴﻒ ﻣﻦ ﻧﺸﺄ ﻭﺳﻂ ﺍﻟﺒﻬﺎﺋﻢ ‪٣٠١...............................................................................‬‬ ‫‪ ٤٠٣‬ ﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ‪٣٠٢ ..................................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺘﻘﺮﻳﺮﻳﺔ‪٣٠٢ .........................................................................................................‬‬ ‫‪ ٤٠٤‬ ‪‬‬ ‫‪ ٤٠٥‬ ﺷﺮﻭﻁ ﺣﺠﻴﺘﻬﺎ‪٣٠٢ ........................................................................................................‬‬ ‫‪ ٤٠٦‬ ﺣﻜﻢ ﺗﻘﺮﻳﺮﻩ ﮊ ‪٣٠٣......................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪544‬‬ ‫‪%H‬ع "! ‪F‬‬ ‫‪ ٤٠٧‬ ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ‪٣٠٥ ...................................................................................‬‬ ‫‪ ٤٠٨‬ ﺩﻟﻴﻞ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺄﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻟﻴﺲ ﺷﺮ ﻋﺎ ﻟﻨﺎ ‪٣٠٦ ...................................................‬‬ ‫‪ ٤٠٩‬ ﺩﻟﻴﻞ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺄﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ‪٣٠٦ ..............................................................‬‬ ‫‪ ٤١٠‬ ﺗﻌﺒﺪ ﺍﻟﻨﺒﻲ ﮊ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ‪٣٠٧ ........................................................................................‬‬ ‫‪ k‬ا‬‫"‬ ‫‪ ٤١١‬ ﺣﺠﻴﺔ ﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ ‪٣٠٨..........................................................................................‬‬ ‫‪ ٤١٢‬ ﻣﺬﻫﺐ ﺍﻟﺼﺤﺎﺑﻲ ﻭﺗﺨﺼﻴﺺ ﺍﻟﻌﺎﻡ ‪٣٠٩ ........................................................................‬‬ ‫اﻹ‪-N‬ع‬ ‫‪ ٤١٣‬ ﺗﻌﺮﻳﻒ ﺍﻹﺟﻤﺎﻉ ﻟﻐﺔ ‪٣١٠................................................................................................‬‬ ‫‪ ٤١٤‬ ﺗﻌﺮﻳﻒ ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ‪٣١١ ..............................................................................‬‬ ‫‪ ٤١٥‬ ﺩﻟﻴﻞ ﺟﻮﺍﺯ ﺍﻹﺟﻤﺎﻉ ‪٣١١ .................................................................................................‬‬ ‫‪ ٤١٦‬ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺩﻟﻴﻞ ﺍﻹﺟﻤﺎﻉ ‪٣١٢ ...................................................................................‬‬ ‫‪ ٤١٧‬ ﺩﻟﻴﻞ ﺁﺧﺮ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻹﺟﻤﺎﻉ ‪٣١٢ ...............................................................................‬‬ ‫‪ ٤١٨‬ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ‪٣١٢ ............................................................................‬‬ ‫‪ ٤١٩‬ ﻣﻦ ﺻﻮﺭ ﺍﻹﺟﻤﺎﻉ ‪٣١٣ ...................................................................................................‬‬ ‫‪ ٤٢٠‬ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﻨﻌﻘﺪ ﻓﻴﻬﺎ ﺍﻹﺟﻤﺎﻉ ‪٣١٤...............................................................................‬‬ ‫‪ ٤٢١‬ ﻛﻴﻔﻴﺔ ﻭﻗﻮﻉ ﺍﻹﺟﻤﺎﻉ ‪٣١٥................................................................................................‬‬ ‫‪ ٤٢٢‬ ﺗﺨﺮﻳﺞ ﻭﺇﺣﺪﺍﺙ ﺭﺃﻱ ﺛﺎﻟﺚ ‪٣١٥....................................................................................‬‬ ‫‪ ٤٢٣‬ ﺗﻌﺎﺭﺽ ﺍﻟﻨﺺ ﻭﺍﻹﺟﻤﺎﻉ ‪٣١٦........................................................................................‬‬ ‫‪545‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤٢٤‬ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﺨﻄﺄ ‪٣١٦........................................................................................‬‬ ‫‪ ٤٢٥‬ ﺃﻧﻮﺍﻉ ﺍﻹﺟﻤﺎﻉ‪٣١٧ .........................................................................................................‬‬ ‫‪ ٤٢٦‬ ﺣﻜﻢ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻘﻮﻟﻲ ‪٣١٩.............................................................................................‬‬ ‫‪ ٤٢٧‬ ﺣﻜﻢ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ‪٣١٩........................................................................................‬‬ ‫‪ ٤٢٨‬ ﺃﺩﻟﺔ ﺣﺠﻴﺔ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻘﻮﻟﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ‪٣٢٠ ...............................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪٣٢٣..............................................................‬‬ ‫‪ ٤٢٩‬ ﺃﺩﻟﺔ ﺣﺠﻴﺔ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ‪‬‬ ‫‪ ٤٣٠‬ ﻭﺟﻮﻩ ﺍﻹﺟﻤﺎﻉ ‪٣٢٤ ........................................................................................................‬‬ ‫‪ ٤٣١‬ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ‪٣٢٤ ...................................................................................‬‬ ‫‪ ٤٣٢‬ ﻣﻮﻗﻒ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ‪٣٢٦ ................................................................................‬‬ ‫‪ ٤٣٣‬ ﺑﻴﺎﻥ ﺃﻫﻞ ﺍﻹﺟﻤﺎﻉ ﺍﻟﻤﻌﺘﺒﺮ ﺇﺟﻤﺎﻋﻬﻢ‪٣٢٦ ....................................................................‬‬ ‫‪ ٤٣٤‬ ﺃﻫﻞ ﺍﻹﺟﻤﺎﻉ ‪٣٢٨ ..........................................................................................................‬‬ ‫‪ ٤٣٥‬ ﺣﺠﻴﺔ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‪٣٢٩ .....................................................................................‬‬ ‫‪ ٤٣٦‬ ﺣﺠﻴﺔ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻲ ‪٣٢٩ ...............................................................................‬‬ ‫‪ ٤٣٧‬ ﺣﺠﻴﺔ ﺍﺗﻔﺎﻕ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ‪٣٣٠.................................................................................‬‬ ‫‪ ٤٣٨‬ ﺧﻼﻑ ﺍﻟﺘﺎﺑﻌﻲ ﻟﻤﻦ ﺃﺩﺭﻙ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪٣٣١ ...............................................................‬‬ ‫‪ ٤٣٩‬ ﺍﻹﺟﻤﺎﻉ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ‪٣٣٢.................................................................................‬‬ ‫‪ ٤٤٠‬ ﻣﺤﻞ ﺍﻹﺟﻤﺎﻉ ‪٣٣٢.........................................................................................................‬‬ ‫‪ ٤٤١‬ ﺷﺮﻭﻁ ﺍﻹﺟﻤﺎﻉ‪٣٣٣ ......................................................................................................‬‬ ‫‪ ٤٤٢‬ ﻃﺮﻳﻖ ﻧﻘﻞ ﺍﻹﺟﻤﺎﻉ ﻭﺣﻜﻤﻪ‪٣٣٤...................................................................................‬‬ ‫‪ ٤٤٣‬ ﺣﻜﻢ ﺇﺣﺪﺍﺙ ﻗﻮﻝ ﺛﺎﻟﺚ ﺑﻌﺪﻣﺎ ﺍﺳﺘﻘﺮ ﺍﻟﺨﻼﻑ ﻣﻦ ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ‪٣٣٥ ...............‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪546‬‬ ‫ا;س‬ ‫‪ ٤٤٤‬ ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﻟﻐﺔ ‪٣٣٨ ................................................................................................‬‬ ‫‪ ٤٤٥‬ ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ‪٣٣٨ .............................................................................‬‬ ‫‪ ٤٤٦‬ ﻧﻮﻋﺎ ﺍﻟﻘﻴﺎﺱ‪٣٣٩ ...........................................................................................................‬‬ ‫‪ ٤٤٧‬ ﺃﺭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ‪٣٤٠ .........................................................................................................‬‬ ‫‪ ٤٤٨‬ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ‪٣٤٠ ....................................................................................................‬‬ ‫‪ ٤٤٩‬ ﺣﺠﻴﺔ ﺍﻟﻘﻴﺎﺱ ‪٣٤١..........................................................................................................‬‬ ‫‪ ٤٥٠‬ ﺗﻘﺪﻳﻢ ﺍﻟﺨﺒﺮ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ‪٣٤٣.......................................................................................‬‬ ‫‪ ٤٥١‬ ﺃﺩﻟﺔ ﺍﻟﻘﻴﺎﺱ ‪٣٤٤ .............................................................................................................‬‬ ‫‪ ٤٥٢‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪٣٤٥ ....................................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪٣٤٦ ......................................................................‬‬ ‫‪ ٤٥٣‬ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ‪‬‬ ‫‪ ٤٥٤‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ‪٣٤٦ ................................................................‬‬ ‫أ اب ا;‪ :‬ا‪F+-‬‬‫ا<‪B‬ﻻل اﻹ ‪ /‬ﱠ ;س‬ ‫‪ ٤٥٥‬ ‬ ‫ﺃﻭﻻ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪٣٤٨.............................................................‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪٣٤٨................................................................‬‬ ‫‪ ٤٥٦‬ ‬ ‫‪ ٤٥٧‬ ﺛﺎﻟ ﺜﺎ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﻤﻮﺍﺭﻳﺚ ‪٣٤٩ ...........................................................‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﻤﻌﺎﻣﻼﺕ ‪٣٤٩ ........................................................‬‬ ‫‬‫‪ ٤٥٨‬‬ ‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺑﺎﺏ ﺍﻟﺤﺪﻭﺩ ‪٣٥٠ ...........................................................‬‬ ‫‬‫‪ ٤٥٩‬‬ ‫‪ ٤٦٠‬ ﺍﻟﺤﻜﻢ ﺑﺎﻷﺻﻞ ﻭﺍﻟﺤﻜﻢ ﺑﺎﻟﻘﻴﺎﺱ‪٣٥٠ ..........................................................................‬‬ ‫‪ ٤٦١‬ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻤﻨﻄﻘﻲ ‪٣٥٠ .....................................................................................................‬‬ ‫‪ ٤٦٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻴﺎﺱ‪٣٥١...........................................................................................................‬‬ ‫‪547‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤٦٣‬ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ ‪٣٥١........................................................................................................‬‬ ‫‪ ٤٦٤‬ ﺣﻜﻢ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ ‪٣٥٢ ...................................................................................................‬‬ ‫‪ ٤٦٥‬ ﺃﺻﻞ ﺍﻟﻘﻴﺎﺱ‪٣٥٢ ...........................................................................................................‬‬ ‫‪ ٤٦٦‬ ﺷﺮﻭﻁ ﻗﻴﺎﺱ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ‪٣٥٣ ..........................................................................‬‬ ‫‪ ٤٦٧‬ ﻛﻴﻔﻴﺔ ﻗﻴﺎﺱ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ‪٣٥٥ .............................................................................‬‬ ‫‪ ٤٦٨‬ ﺷﺮﻭﻁ ﺣﻜﻢ ﺍﻷﺻﻞ ‪٣٥٥ ..............................................................................................‬‬ ‫‪ ٤٦٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﺔ ‪٣٥٧...........................................................................................................‬‬ ‫‪ ٤٧٠‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﻠﺔ ﺍﻟﻌﻘﻠﻴﺔ ‪٣٥٨................................................................‬‬ ‫‪ ٤٧١‬ ﻫﻞ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﻠﻴﻞ ﺃﻡ ﻋﺪﻣﻪ؟ ‪٣٥٩ ..........................................................‬‬ ‫‪ ٤٧٢‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻌﻠﺔ‪٣٥٩ .........................................................................................‬‬ ‫‪ ٤٧٣‬ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ‪٣٦٠ ...........................................................................‬‬ ‫‪ ٤٧٤‬ ﺻﻔﺔ ﺍﻟﻌﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪٣٦٠ ................................................................................................‬‬ ‫‪ ٤٧٥‬ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﺔ ‪٣٦١...............................................................................................................‬‬ ‫‪ ٤٧٦‬ ﺷﺮﻭﻁ ﺍﻟﻌﻠﺔ ‪٣٦١............................................................................................................‬‬ ‫‪ ٤٧٧‬ ﺍﻟﻌﻠﻞ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪٣٦٥ ..........................................................‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ‪٣٦٦ ........................................................................‬‬ ‫‪ ٤٧٨‬ ﺍﻟﻌﻠﻞ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻓﻲ ‪‬‬ ‫‪ ٤٧٩‬ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺤﻜﻢ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ‪٣٦٦ .......................................................‬‬ ‫‪ ٤٨٠‬ ﺍﻟﻌﻠﻞ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ‪٣٦٦ .....................................................................................................‬‬ ‫‪ ٤٨١‬ ﺗﻌﺮﻳﻒ ﺍﻟﺤﻜﻤﺔ ‪٣٦٧......................................................................................................‬‬ ‫‪ ٤٨٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻤﺔ ‪٣٦٧........................................................................................................‬‬ ‫‪ ٤٨٣‬ ﺍﻟﻀﺮﻭﺭﻱ‪ :‬ﺗﻌﺮﻳﻔﻪ ﻭﺃﻧﻮﺍﻋﻪ ‪٣٦٧....................................................................................‬‬ ‫‪ ٤٨٤‬ ﺍﻟﺤﺎﺟﻲ ‪٣٦٩ ..................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪548‬‬ ‫‪ ٤٨٥‬ ﺍﻻﺳﺘﺤﺴﺎﻧﻲ‪٣٦٩ ...........................................................................................................‬‬ ‫‪ ٤٨٦‬ ﺣﺼﻮﻝ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺷﺮﻉ ﺍﻟﺤﻜﻢ ‪٣٧٠ .......................................................................‬‬ ‫‪ ٤٨٧‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ﻭﺍﻟﻌﻠﺔ ‪٣٧٢ ..............................................................................................‬‬ ‫‪ ٤٨٨‬ ﻃﺮﻕ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺻﺔ ‪٣٧٣ .........................................................................................‬‬ ‫‪ ٤٨٩‬ ﻣﺮﺍﺗﺐ ﺍﻟﻌﻠﺔ ﺍﻟﺼﺮﻳﺤﺔ ‪٣٧٤...........................................................................................‬‬ ‫‪ ٤٩٠‬ ﻣﺮﺍﺗﺐ ﺍﻹﻳﻤﺎﺀ ‪٣٧٤.........................................................................................................‬‬ ‫‪ ٤٩١‬ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻤﻨﺎﺳﺒﺔ ‪٣٧٦.....................................................................................................‬‬ ‫‪ ٤٩٢‬ ﻃﺮﻕ ﺍﻟﻌﻠﻞ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ‪٣٧٧ ...........................................................................................‬‬ ‫‪ ٤٩٣‬ ﺗﻌﺮﻳﻒ ﺍﻟﺴﺒﺮ‪٣٧٨ .........................................................................................................‬‬ ‫‪ ٤٩٤‬ ﻣﺎ ﻳﺠﺐ ﺣﺬﻓﻪ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ‪٣٧٩................................................................................‬‬ ‫‪ ٤٩٥‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻨﺎﺳﺒﺔ ‪٣٨٠.....................................................................................................‬‬ ‫‪ ٤٩٦‬ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺑﻴﺎﻥ ﻃﺮﻳﻖ ﺍﻟﻤﻨﺎﺳﺒﺔ ‪٣٨٠..............................................................‬‬ ‫‪ ٤٩٧‬ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ‪٣٨١ ........................................................................................‬‬ ‫‪ ٤٩٨‬ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺻﻒ ﺍﻟﻤﻨﺎﺳﺐ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻉ‪٣٨١ ...............................................‬‬ ‫‪ ٤٩٩‬ ﺍﻟﺸﺒﻪ ‪٣٨٣ ......................................................................................................................‬‬ ‫‪ ٥٠٠‬ ﺍﻟﺪﻭﺭﺍﻥ ‪٣٨٤....................................................................................................................‬‬ ‫‪ ٥٠١‬ ﺍﻟﻄﺮﺩ ‪٣٨٥........................................................................................................................‬‬ ‫‪ ٥٠٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻴﺎﺱ ﺟﻤﻠﺔ ‪٣٨٦................................................................................................‬‬ ‫‪ ٥٠٣‬ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﻭﻋﺪﻡ ﺫﻛﺮﻫﺎ ‪٣٨٧ ......................................................‬‬ ‫‪ ٥٠٤‬ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ‪٣٨٧ .............................................................................................................‬‬ ‫‪ ٥٠٥‬ ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ ‪٣٨٧ ..........................................................................................................‬‬ ‫‪ ٥٠٦‬ ﺃﻧﻮﺍﻉ ﺍﻷﻗﻴﺴﺔ‪٣٨٨ ..........................................................................................................‬‬ ‫‪549‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٠٧‬ ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺎﺏ ‪٣٨٨ .....................................................................................................‬‬ ‫‪ ٥٠٨‬ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ‪٣٨٨ ...............................................................................‬‬ ‫‪ ٥٠٩‬ ﻗﻴﺎﺱ ﺍﻟﻤﻌﻨﻰ ‪٣٨٩..........................................................................................................‬‬ ‫ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ‪٣٨٩..........................................................................................‬‬‫‪ ٥١٠‬‬ ‫‪ ٥١١‬ ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ‪٣٩٠ ..............................................................................................................‬‬ ‫‪ ٥١٢‬ ﻗﻴﺎﺱ ﺍﻻﺳﺘﺪﻻﻝ ‪٣٩٠ .....................................................................................................‬‬ ‫‪ ٥١٣‬ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﺘﻲ ﺗﻘﺪﺡ ﻓﻲ ﻛﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ ‪٣٩٠ ...........................................................‬‬ ‫‪ ٥١٤‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﻔﺴﺎﺭ ‪٣٩١..................................................................................‬‬ ‫‪ ٥١٥‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﻫﻮ ﻓﺴﺎﺩ ﺍﻻﻋﺘﺒﺎﺭ‪٣٩١.....................................................................‬‬ ‫‪ ٥١٦‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﺴﺎﺩ ﺍﻟﻮﺿﻊ ‪٣٩١.............................................................................‬‬ ‫‪ ٥١٧‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻨﻊ ﺣﻜﻢ ﺍﻷﺻﻞ‪٣٩١......................................................................‬‬ ‫‪ ٥١٨‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺨﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ ﻭﻫﻤﺎ‪ :‬ﻣﻨﻊ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻷﺻﻞ‬ ‫ﻭﻣﻨﻊ ﻛﻮﻧﻬﺎ ﻋﻠﺔ ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﻭﺟﻮﺩﻫﺎ‪٣٩٢ .....................................................................‬‬ ‫‪ ٥١٩‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﻨﻊ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻟﻮﺻﻒ‪،‬‬ ‫ﻭﻣﻨﻊ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻟﻔﺮﻉ ‪٣٩٢ ........‬‬ ‫‪ ٥٢٠‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ ﻭﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ‪ ،‬ﻭﻫﻤﺎ‪ :‬ﺍﺩﻋﺎﺀ ﺧﻔﺎﺀ ﺍﻟﻌﻠﺔ‬ ‫ﻭﺍﺩﻋﺎﺀ ﻋﺪﻡ ﺍﻧﻀﺒﺎﻃﻬﺎ ‪٣٩٢ ............................................................................................‬‬ ‫‪ ٥٢١‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﻫﻮ ﺍﻟﻨﻘﺾ ‪٣٩٢ .....................................................................‬‬ ‫‪ ٥٢٢‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻭﻫﻮ ﺍﻟﻜﺴﺮ ‪٣٩٢ .......................................................................‬‬ ‫‪ ٥٢٣‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ :‬ﺗﺨﻠﻒ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻌﻠﺔ ‪٣٩٣ .........................................‬‬ ‫‪ ٥٢٤‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﺍﻟﻘﺪﺡ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﺼﻠﺤﺔ ﺑﺘﺮﺟﻴﺢ ﺍﻟﻤﻔﺴﺪﺓ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻭ ﺑﻤﺴﺎﻭﺍﺗﻬﺎ ﻟﻬﺎ ‪٣٩٣ .........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪550‬‬ ‫‪ ٥٢٥‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﺍﻟﻘﺪﺡ ﻓﻲ ﺇﻓﻀﺎﺀ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﺍﻟﻤﻘﺼﻮﺩ ‪٣٩٣ .......................‬‬ ‫‪ ٥٢٦‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﺍﻟﻤﻜﻤﻞ ﻋﺸﺮﻳﻦ‪:‬‬ ‫ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ‪٣٩٣ .................................................................................‬‬ ‫‪ ٥٢٧‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺤﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﺟﻤﻴﻌﺎ ﺑﺎﻟﻔﺮﻕ ‪٣٩٤ ...........................................................................‬‬ ‫‬‫ﻭﻫﻲ ﺍﻟﻤﻌﺒﺮ ﻋﻨﻬﺎ‬ ‫‪ ٥٢٨‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﻫﻮ ﺍﻟﻘﻠﺐ ‪٣٩٤ ..............................................................‬‬ ‫‪ ٥٢٩‬ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺨﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻮﺟﺐ ‪٣٩٤ ..........................................‬‬ ‫"‪ i8‬اﻻ<‪B‬ﻻل‬ ‫‪ ٥٣٠‬ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﺪﻻﻝ‪٣٩٥ ....................................................................................................‬‬ ‫‪ ٥٣١‬ ﻗﻴﺎﺱ ﺍﻟﻌﻜﺲ ‪٣٩٦ .........................................................................................................‬‬ ‫اﻻ<;‪%‬اء‬ ‫‪ ٥٣٢‬ ﺗﻌﺮﻳﻒ ﺍﻻﺳﺘﻘﺮﺍﺀ ‪٣٩٧...................................................................................................‬‬ ‫‪ ٥٣٣‬ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﻘﺮﺍﺀ‪٣٩٧......................................................................................................‬‬ ‫‪ ٥٣٤‬ ﺣﻜﻢ ﺍﻻﺳﺘﻘﺮﺍﺀ ‪٣٩٨......................................................................................................‬‬ ‫ا‪ f-‬ا‪F<%-‬‬ ‫‪ ٥٣٥‬ ﺗﻌﺮﻳﻒ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺮﺳﻠﺔ ‪٤٠٠ ......................................................................................‬‬ ‫اﻻ<‪C‬ن‬ ‫‪ ٥٣٦‬ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﺤﺴﺎﻥ ‪٤٠٢ ..................................................................................................‬‬ ‫‪551‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٣٧‬ ﺣﻜﻢ ﺍﻻﺳﺘﺤﺴﺎﻥ ‪٤٠٣ ..................................................................................................‬‬ ‫‪ ٥٣٨‬ ﺍﻻﺳﺘﺤﺴﺎﻧﻲ ‪٤٠٦...........................................................................................................‬‬ ‫اﻻ<ب‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٠٧ ...................................................................‬‬ ‫‬‫‪ ٥٣٩‬ ﺗﻌﺮﻳﻒ ﺍﻻﺳﺘﺼﺤﺎﺏ ﻟﻐﺔ‬ ‫‪ ٥٤٠‬ ﺣﺠﻴﺔ ﺍﻻﺳﺘﺼﺤﺎﺏ ‪٤٠٨ ................................................................................................‬‬ ‫ا‪%G‬ف‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤١٠ ................................................................................‬‬ ‫‬‫‪ ٥٤١‬ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺮﻑ ﻟﻐﺔ‬ ‫‪ ٥٤٢‬ ﺣﺠﻴﺔ ﺍﻟﻌﺮﻑ ‪٤١٠ ...........................................................................................................‬‬ ‫اﻹ@م‬ ‫‪ ٥٤٣‬ ﺗﻌﺮﻳﻒ ﺍﻹﻟﻬﺎﻡ ‪٤١٢ ........................................................................................................‬‬ ‫‪ ٥٤٤‬ ﺣﻜﻢ ﺍﻹﻟﻬﺎﻡ ‪٤١٢ ............................................................................................................‬‬ ‫‪ 278‬اﻷ‪H‬ء ‪ J‬ورود ا‪%W‬ع‬ ‫‪ ٥٤٥‬ ﻣﻌﻨﻰ ﺍﻹﺑﺎﺣﺔ ‪٤١٤ .........................................................................................................‬‬ ‫‪ ٥٤٦‬ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ‪٤١٤ .....................................................................................‬‬ ‫‪ ٥٤٧‬ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ‪٤١٤ ........................................................................‬‬ ‫‪ ٥٤٨‬ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﺑﻨﻲ ﺍﻟﻔﻘﻪ ﻋﻠﻴﻬﺎ‪٤١٦ .................................................................................‬‬ ‫ا‪fN%‬‬ ‫‪ ٥٤٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺮﺟﻴﺢ ‪٤١٧......................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪552‬‬ ‫‪ ٥٥٠‬ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ‪٤١٧.......................................................................................‬‬ ‫‪ ٥٥١‬ ﻣﺎ ﻳﺼﺢ ﺗﻌﺎﺭﺿﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﻣﺎ ﻻ ﻳﺼﺢ ‪٤١٩ ...............................................................‬‬ ‫‪ ٥٥٢‬ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ‪٤٢٠ ..................................................................................‬‬ ‫‪ ٥٥٣‬ ﻭﺟﻮﻩ ﺍﻟﺘﺮﺍﺟﻴﺢ ‪٤٢٠ .......................................................................................................‬‬ ‫‪ ٥٥٤‬ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﻹﺳﻨﺎﺩ ‪٤٢٣ ......................................................................................‬‬ ‫‪ ٥٥٥‬ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﻭﻱ ‪٤٢٣ .......................................................................................‬‬ ‫‪ ٥٥٦‬ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﻟﺤﻜﻢ ‪٤٢٥.......................................................................................‬‬ ‫‪ ٥٥٧‬ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺍﻟﺨﺎﺭﺝ‪٤٢٦...............................................................................................‬‬ ‫‪ ٥٥٨‬ ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﻟﻘﻴﺎﺳﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ ‪٤٢٧ ......................................................‬‬ ‫أر‪3‬ن اﻷ‪78‬م‬ ‫‪ ٥٥٩‬ ﺍﻷﺣﻜﺎﻡ ‪٤٢٩...................................................................................................................‬‬ ‫‪ ٥٦٠‬ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺤﻜﻢ ‪٤٢٩...............................................................................................‬‬ ‫‪ ٥٦١‬ ﻣﺨﺎﻃﺒﺔ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ‪٤٣٠ ...................................................................................................‬‬ ‫‪ ٥٦٢‬ ﺿﺮﻭﺏ ﺧﻄﺎﺏ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ‪٤٣٠ ......................................................................................‬‬ ‫‪ ٥٦٣‬ ﺍﻟﻮﺿﻊ‪٤٣٠ ....................................................................................................................‬‬ ‫‪ ٥٦٤‬ ﺍﻟﺘﺨﻴﻴﺮ ‪٤٣١.....................................................................................................................‬‬ ‫‪ ٥٦٥‬ ﺍﻹﻳﺠﺎﺏ ‪٤٣١..................................................................................................................‬‬ ‫‪ ٥٦٦‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ‪٤٣١...........................................................................................................‬‬ ‫‪ ٥٦٧‬ ﺍﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ‪٤٣١......................................................................................................‬‬ ‫‪ ٥٦٨‬ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ‪٤٣٢ ....................................................................................................‬‬ ‫‪ ٥٦٩‬ ﺃﻗﺴﺎﻡ ﺍﻷﻓﻌﺎﻝ ﻓﻲ ﺍﻟﺸﺮﻉ ‪٤٣٢ ........................................................................................‬‬ ‫‪553‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٧٠‬ ﺃﻭﻟﻮﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ‪٤٣٣...................................................................................‬‬ ‫‬ ‫ﻭﺻﻔﺎ ﻟﻠﻔﻌﻞ ‪٤٣٤ ................................................................‬‬ ‫‪ ٥٧١‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬ ‫‪ ٥٧٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻟﺪﻧﻴﻮﻱ ‪٤٣٤ ..............................................................‬‬ ‫‪ ٥٧٣‬ ﺍﻧﻘﺴﺎﻡ ﺍﻟﺤﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻷﺧﺮﻭﻱ‪٤٣٥ ...........................................................‬‬ ‫‪ ٥٧٤‬ ﺍﻟﻌﺰﻳﻤﺔ ‪٤٣٥ ...................................................................................................................‬‬ ‫‪ ٥٧٥‬ ﺃﻗﺴﺎﻡ ﺍﻟﻌﺰﻳﻤﺔ ‪٤٣٦ .........................................................................................................‬‬ ‫‪ ٥٧٦‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻤﻨﺪﻭﺏ ‪٤٣٧.............................................................................‬‬ ‫‪ ٥٧٧‬ ﺍﻟﺮﺧﺼﺔ‪٤٣٧..................................................................................................................‬‬ ‫‪ ٥٧٨‬ ﺃﻗﺴﺎﻡ ﺍﻟﺮﺧﺼﺔ ‪٤٣٧.......................................................................................................‬‬ ‫‪ ٥٧٩‬ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺧﺼﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ‪٤٤٠ ...................................................................................‬‬ ‫‪ ٥٨٠‬ ﺃﻗﺴﺎﻡ ﺍﻟﻤﻨﺪﻭﺏ ‪٤٤٠ .......................................................................................................‬‬ ‫‪ ٥٨١‬ ﺣﻜﻢ ﺍﻟﻤﻨﺪﻭﺏ‪٤٤١ ........................................................................................................‬‬ ‫‪ ٥٨٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺍﺟﺐ‪٤٤١ .........................................................................................................‬‬ ‫‪ ٥٨٣‬ ﺣﻜﻢ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﻄﻌﻲ ‪٤٤٢ ...........................................................................................‬‬ ‫‪ ٥٨٤‬ ﺣﻜﻢ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻈﻨﻲ ‪٤٤٢ ..............................................................................................‬‬ ‫‪ ٥٨٥‬ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻔﺮﺽ‪٤٤٣ ...................................................................................................‬‬ ‫‪ ٥٨٦‬ ﺗﻘﺴﻴﻢ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺣﺼﻮﻟﻪ ‪٤٤٣ ............................................................................‬‬ ‫‪ ٥٨٧‬ ﺣﻜﻢ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ‪٤٤٣ ...............................................................................................‬‬ ‫‪ ٥٨٨‬ ﺣﻜﻢ ﻓﺮﺽ ﺍﻟﻌﻴﻦ ‪٤٤٤..................................................................................................‬‬ ‫‪ ٥٨٩‬ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻨﻈﺮ ﻟﻠﻤﺄﻣﻮﺭ ﺑﻪ ‪٤٤٤....................................................................‬‬ ‫‪ ٥٩٠‬ ﺍﻟﻤﺤﺮﻡ ﻭﺍﻟﻤﻜﺮﻭﻩ ‪٤٤٦....................................................................................................‬‬ ‫‪ ٥٩١‬ ﺃﻗﺴﺎﻡ ﺍﻟﻤﻜﺮﻭﻩ ‪٤٤٦.........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪554‬‬ ‫‪ ٥٩٢‬ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﺘﺤﺮﻳﻢ ﻟﻮﺍﺣﺪ ﻏﻴﺮ ﻣﻌﻴﻦ ‪٤٤٧ ...................................................................‬‬ ‫‪ ٥٩٣‬ ﻣﺎ ﻻ ﻳﺼﺢ ﻓﻴﻪ ﺍﻟﺘﺨﻴﻴﺮ ‪٤٤٧ ..........................................................................................‬‬ ‫‪ ٥٩٤‬ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ‪٤٤٨ ..............................................................‬‬ ‫‪ ٥٩٥‬ ﺍﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ ‪٤٤٨ .....................................................................................................‬‬ ‫‪ ٥٩٦‬ ﺃﻗﺴﺎﻡ ﺍﻟﺤﻜﻢ ﺍﻟﻮﺿﻌﻲ‪٤٤٩............................................................................................‬‬ ‫‪ ٥٩٧‬ ﺍﻟﺮﻛﻦ ‪٤٤٩.....................................................................................................................‬‬ ‫‪ ٥٩٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﺴﺒﺐ‪٤٤٩........................................................................................‬‬ ‫‪ ٥٩٩‬ ﺗﻌﺮﻳﻒ ﺍﻟﺴﺒﺐ ‪٤٥٠.........................................................................................................‬‬ ‫‪ ٦٠٠‬ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺒﺐ ‪٤٥٠.............................................................................................................‬‬ ‫‪ ٦٠١‬ ﺗﻌﺮﻳﻒ ﺍﻟﺸﺮﻁ ‪٤٥١ ..........................................................................................................‬‬ ‫‪ ٦٠٢‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﺸﺮﻁ ﻣﻦ ﻭﺟﻮﻩ ‪٤٥٢........................................................................‬‬ ‫‪ ٦٠٣‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺸﺮﻁ ﻭﺍﻟﺴﺒﺐ ‪٤٥٢.....................................................................................‬‬ ‫‪ ٦٠٤‬ ﺍﻟﻌﻼﻣﺔ ‪٤٥٢......................................................................................................................‬‬ ‫‪ ٦٠٥‬ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺤﺎﻛﻢ ‪٤٥٣ .............................................................................................‬‬ ‫‪ ٦٠٦‬ ﺍﻻﺣﺘﺠﺎﺝ ﺍﻹﻟﺰﺍﻣﻲ ﻟﺜﺒﻮﺕ ﺍﻟﺤﻜﻢ ﻟﻠﻌﻘﻞ ‪٤٥٤..............................................................‬‬ ‫‪ ٦٠٧‬ ﺍﻟﺠﺎﺋﺰ ﺍﻟﻌﻘﻠﻲ ‪٤٥٥ .........................................................................................................‬‬ ‫‪ ٦٠٨‬ ﻫﻞ ﺍﻟﻌﻘﻞ ﺣﺎﻛﻢ ﺑﺎﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﺸﺮﻋﻴﻴﻦ ‪٤٥٦ .........................................................‬‬ ‫‪ ٦٠٩‬ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻤﺤﻜﻮﻡ ﺑﻪ ﻭﺃﻧﻮﺍﻋﻪ ‪٤٥٦ ......................................................................‬‬ ‫‪ ٦١٠‬ ﺃﻧﻮﺍﻉ ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٤٥٧ ............................................................................................‬‬ ‫‪ ٦١١‬ ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺤﻜﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻜﻠﻒ ‪٤٥٨ ...........................................................‬‬ ‫‪ ٦١٢‬ ﺃﺣﻜﺎﻡ ﺍﻟﺼﺒﻲ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ‪٤٥٩ .......................................................................................‬‬ ‫‪ ٦١٣‬ ﺃﻧﻮﺍﻉ ﺍﻷﻫﻠﻴﺔ‪٤٦٠............................................................................................................‬‬ ‫‪555‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦١٤‬ ﻋﻮﺍﺭﺽ ﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ‪٤٦١ ................................................................................................‬‬ ‫‪ ٦١٥‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ‪ :‬ﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻌﺘﻪ‪٤٦٢.......................................................................‬‬ ‫‪ ٦١٦‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻨﺴﻴﺎﻥ ‪٤٦٢...................................................................................‬‬ ‫‪ ٦١٧‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ‪ :‬ﺍﻟﻨﻮﻡ ‪٤٦٢.....................................................................................‬‬ ‫‪ ٦١٨‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ‪ :‬ﺍﻹﻏﻤﺎﺀ ‪٤٦٣ ................................................................................‬‬ ‫‪ ٦١٩‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ‪ :‬ﺍﻟﺮﻕ ‪٤٦٤......................................................................................‬‬ ‫‪ ٦٢٠‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ‪ :‬ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ‪٤٦٥ .................................................................‬‬ ‫‪ ٦٢١‬ ﻣﺮﺽ ﺍﻟﺠﺴﻢ ﻭﺍﻷﻫﻠﻴﺔ ‪٤٦٦ ...........................................................................................‬‬ ‫‪ ٦٢٢‬ ﺍﻟﻤﻮﺕ ﻭﺍﻷﻫﻠﻴﺔ ‪٤٦٦ .....................................................................................................‬‬ ‫‪ ٦٢٣‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺠﻬﻞ ‪٤٦٧ ................................................................‬‬ ‫‪ ٦٢٤‬ ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻟﺪﻳﺎﻧﺔ ‪٤٦٨ ..................................................................................‬‬ ‫‪ ٦٢٥‬ ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﺪﻳﻨﻮﻧﺔ ‪٤٦٨ ....................................................................................‬‬ ‫‪ ٦٢٦‬ ﺟﻬﻞ ﺍﻟﻤﺘﺄﻭﻟﻴﻦ ﺍﻟﻀﺎﻟﻴﻦ ‪٤٦٩ ........................................................................................‬‬ ‫ﻋﺬﺭﺍ ﻟﺼﺎﺣﺒﻪ ‪٤٧٠ .........................................................................‬‬ ‫‪ ٦٢٧‬ ﺍﻟﺠﻬﻞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ‬ ‫ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻜﺮ ‪٤٧٠ ..............................................................‬‬‫‪ ٦٢٨‬‬ ‫‪ ٦٢٩‬ ﺇﻗﺎﻣﺔ ﺣﺪ ﺍﻟﺮﺩﺓ ﻋﻠﻰ ﺍﻟﺴﻜﺮﺍﻥ‪٤٧٢ ................................................................................‬‬ ‫‪ ٦٣٠‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﻬﺰﻝ‪٤٧٣...................................................................‬‬ ‫‪ ٦٣١‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻔﻪ‪٤٧٣...................................................................‬‬ ‫‪ ٦٣٢‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺴﻔﺮ ‪٤٧٤ ..................................................................‬‬ ‫‪ ٦٣٣‬ ﺳﻔﺮ ﺍﻟﻄﺎﻋﺔ ﻭﺳﻔﺮ ﺍﻟﻤﻌﺼﻴﺔ‪٤٧٥ ..................................................................................‬‬ ‫‪ ٦٣٤‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺨﻄﺄ‪٤٧٥ ..................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪556‬‬ ‫‪ ٦٣٥‬ ﻣﻦ ﻋﻮﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ‪ :‬ﺍﻟﺠﺒﺮ ‪٤٧٦ ..................................................................‬‬ ‫‪ ٦٣٦‬ ﺿﺎﺑﻂ ﻣﺎ ﻳﺼﺢ ﺑﻪ ﺍﻟﺘﺮﺧﺺ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ ‪٤٧٦ ..............................................................‬‬ ‫اﻻ‪@N‬د‬ ‫‪ ٦٣٧‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻠﻐﺔ ‪٤٧٨.................................................................................................‬‬ ‫‪ ٦٣٨‬ ﺃﺭﻛﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ‪٤٧٨......................................................................................................‬‬ ‫‪ ٦٣٩‬ ﺷﺮﻭﻁ ﺍﻟﻤﺠﺘﻬﺪ ‪٤٧٩ .....................................................................................................‬‬ ‫ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‪ ،‬ﻭﺗﻌﺪﺩ ﺍﻟﺤﻖ‪٤٨١..........................................................................‬‬ ‫‬‫‪ ٦٤٠‬ ﺍﺧﺘﻼﻑ‬ ‫‪ ٦٤١‬ ﺃﺩﻟﺔ ﻣﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺤﻖ ﻳﺘﻌﺪﺩ ‪٤٨٢ ...............................................................................‬‬ ‫‪ ٦٤٢‬ ﺃﺩﻟﺔ ﻣﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺤﻖ ﻭﺍﺣﺪ ‪٤٨٣...............................................................................‬‬ ‫‪ ٦٤٣‬ ﺣﻜﻢ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ‪٤٨٥ ...................................................‬‬ ‫‪ ٦٤٤‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺸﺮﻋﻴﺔ ‪٤٨٥ .................................................................................‬‬ ‫‪ ٦٤٥‬ ﺣﻜﻢ ﺍﻻﺟﺘﻬﺎﺩ‪٤٨٦ ........................................................................................................‬‬ ‫‪ ٦٤٦‬ ﺻﺪﻭﺭ ﻗﻮﻟﻴﻦ ﻣﺘﻨﺎﻗﻀﻴﻦ ﻣﻦ ﻋﺎﻟﻢ ‪٤٨٧.........................................................................‬‬ ‫‪ ٦٤٧‬ ﻣﺎ ﻳﺒﻄﻞ ﺣﻜﻢ ﺍﻟﻤﺠﺘﻬﺪ ‪٤٨٧.........................................................................................‬‬ ‫‪ ٦٤٨‬ ﺭﺟﻮﻉ ﺍﻟﻤﺠﺘﻬﺪ ﻋﻦ ﺍﺟﺘﻬﺎﺩﻩ ‪٤٨٨.................................................................................‬‬ ‫‪ ٦٤٩‬ ﺗﻘﻠﻴﺪ ﺍﻟﻤﺠﺘﻬﺪ ﻏﻴﺮﻩ ‪٤٨٩ ...............................................................................................‬‬ ‫‪ ٦٥٠‬ ﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﻌﺎﻣﻲ‪٤٩٠..........................................................................................................‬‬ ‫‪ ٦٥١‬ ﺇﻓﺘﺎﺀ ﺍﻟﻌﺎﻣﻲ ﺑﻘﻮﻝ ﺇﻣﺎﻣﻪ ‪٤٩١ ..........................................................................................‬‬ ‫‪ ٦٥٢‬ ﺗﻘﻠﻴﺪ ﺍﻟﻌﺎﻣﻲ ﻟﻌﺎﻟﻤﻴﻦ ﻓﺄﻛﺜﺮ ‪٤٩٢....................................................................................‬‬ ‫‪ ٦٥٣‬ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻔﻀﻮﻝ ‪٤٩٣ ............................................................................................‬‬ ‫‪ ٦٥٤‬ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺠﺎﺋﺰ ‪٤٩٤..........................................................................................................‬‬ ‫‪557‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦٥٥‬ ﺫﻡ ﺍﻟﺘﻘﻠﻴﺪ ‪٤٩٤................................................................................................................‬‬ ‫‪ ٦٥٦‬ ﺍﺟﺘﻬﺎﺩ ﺍﻷﻧﺒﻴﺎﺀ ‪٤٩٥ ........................................................................................................‬‬ ‫‪ ٦٥٧‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ ﮊ ‪٤٩٦ ..................................................................................‬‬ ‫‪ ٦٥٨‬ ﺇﻣﻜﺎﻥ ﺧﻠﻮ ﺑﻌﺾ ﺍﻷﺯﻣﻨﺔ ﻣﻦ ﻣﺠﺘﻬﺪ ‪٤٩٧ ..................................................................‬‬ ‫‪ ٦٥٩‬ ﺣﻜﻢ ﺗﻘﻠﻴﺪ ﺍﻟﻤﻴﺖ ‪٤٩٧ .................................................................................................‬‬ ‫‪ ٦٦٠‬ ﻣﺤﻞ ﺍﻻﺟﺘﻬﺎﺩ‪٤٩٨ .........................................................................................................‬‬ ‫‪ ٦٦١‬ ﻣﺎ ﻳﺴﻮﻍ ﻓﻴﻪ ﺍﻻﺟﺘﻬﺎﺩ ‪٤٩٩ .............................................................................................‬‬ ‫‪ ٦٦٢‬ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ‪٤٩٩ ................................................................................‬‬ ‫‪ ٦٦٣‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ‪٤٩٩ ................................................................................‬‬ ‫‪ ٦٦٤‬ ﺍﻻﺧﺘﻼﻑ ﻳﻤﻨﻊ ﺗﺤﻘﻖ ﺍﻹﺟﻤﺎﻉ ‪٥٠٠ .............................................................................‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ‪٥٠٠ ..........................................................‬‬ ‫‪‬‬‫‪ ٦٦٥‬ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﺮﺁﻥ‬ ‫‪ ٦٦٦‬ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﻤﺎﻥ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻈﻬﻮﺭ‪٥٠٠ .............................................................................‬‬ ‫‪ ٦٦٧‬ ﺇﻗﺎﻣﺔ ﺍﻟﻮﺍﻟﻲ ﻭﻗﺖ ﺍﻟﻜﺘﻤﺎﻥ‪٥٠١ .....................................................................................‬‬ ‫‪ ٦٦٨‬ ﺃﺣﻜﺎﻡ ﺍﻹﻛﺮﺍﻩ ‪٥٠٢ .........................................................................................................‬‬ ‫‪ ٦٦٩‬ ﺇﻛﺮﺍﻩ ﺍﻟﺴﻼﻃﻴﻦ ﺍﻟﺠﻮﺭﺓ‪٥٠٢ ...........................................................................................‬‬ ‫‪ ٦٧٠‬ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺪﻳﻦ ‪٥٠٣ .............................................................................‬‬ ‫‪ ٦٧١‬ ﺇﻛﺮﺍﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ‪٥٠٣ .......................................................................‬‬ ‫‪ ٦٧٢‬ ﺍﻣﺘﻨﺎﻉ ﻣﻦ ﺍﺗﻔﻖ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺇﻣﺮﺗﻪ ‪٥٠٣ ..................................................................‬‬ ‫‪ ٦٧٣‬ ﺇﻛﺮﺍﻩ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺃﻭ ﺍﻟﺨﻠﻊ ‪٥٠٤............................................................‬‬ ‫اﻷدن وا‪ -‬ا ‪k‬‬‫ا‪+‬ﻼف اا‪ ! c‬اس‬ ‫‪ ٦٧٤‬ ﻣﺮﺍﺗﺐ ﺍﻟﺨﻼﻑ ‪٥٠٥.......................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬‫‪558‬‬ ‫‪ ٦٧٥‬ ﺑﻴﺎﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻤﻮﺟﺒﺔ ﻟﻠﺨﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻤﺬﺍﻫﺐ‪٥٠٦.............................................‬‬ ‫‪ ٦٧٦‬ ﺍﻷﻭﻝ‪ :‬ﺍﺷﺘﺮﺍﻙ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻤﻌﺎﻧﻲ ‪٥٠٦...........................................................................‬‬ ‫‪ ٦٧٧‬ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺟﻬﺔ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ‪٥٠٨ ....................................‬‬ ‫‪ ٦٧٨‬ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺟﻬﺔ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺮﻛﻴﺐ ‪٥٠٨ ...................................‬‬ ‫‪ ٦٧٩‬ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺨﺼﻮﺹ ‪٥٠٨ ................................‬‬ ‫‪ ٦٨٠‬ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﻭﺍﻳﺔ ‪٥٠٩...................................................‬‬ ‫‪ ٦٨١‬ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﻗﺒﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﻘﻴﺎﺱ ‪٥١٠ ..................................‬‬ ‫‪ ٦٨٢‬ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺴﺦ ‪٥١٠ .......................................................‬‬ ‫‪ ٦٨٣‬ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﺨﻼﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺟﻬﺔ ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﺘﻮﺳﻴﻊ ‪٥١٠ ..........................................‬‬ ‫‪ ٦٨٤‬ ﺻﻔﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻣﻦ ﺍﻟﻤﻔﺘﻴﻦ ﻭﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺗﻬﻢ ﺑﺎﺧﺘﻼﻑ‬ ‫ﺍﻷﻋﺼﺎﺭ ‪٥١١................................................................................................................................‬‬ ‫‪ ٦٨٥‬ ﺍﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺭﺣﻤﺔ ‪٥١١........................................................................................‬‬ ‫‪ ٦٨٦‬ ﺃﺣﻜﺎﻡ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ‪٥١٢ ........................................................................‬‬ ‫‪ ٦٨٧‬ ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ‪٥١٣...........................................................................‬‬ ‫ا و"! ز ل ه‬ ‫‪ ٦٨٨‬ ﻣﻦ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﻓﺘﻴﺎﻩ؟ ‪٥١٤ ............................................................................................‬‬ ‫‪ ٦٨٩‬ ﻣﺘﻰ ﻳﺆﺧﺬ ﺑﺎﻟﺮﺧﺺ؟ ‪٥١٥ ............................................................................................‬‬ ‫‪ ٦٩٠‬ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻟﻔﺘﻴﺎ ‪٥١٥ ........................................................................................................‬‬ ‫‪ ٦٩١‬ ﺿﻤﺎﻥ ﺍﻟﻤﻔﺘﻲ ‪٥١٥ ..........................................................................................................‬‬ ‫‪ ٦٩٢‬ ﺗﺤﺮﻱ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﺮﺃﻱ‪٥١٦ .........................................................................................‬‬ ‫‪ ٦٩٣‬ ﺣﻜﻢ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺧﺺ ‪٥١٧............................................................................................‬‬ ‫‪559‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦٩٤‬ ﺳﺆﺍﻝ ﺍﻟﻔﻘﻴﻪ ‪٥١٧.............................................................................................................‬‬ ‫‪ ٦٩٥‬ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ‪٥١٧....................................................................................‬‬ ‫‪ ٦٩٦‬ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻟﺮﺃﻱ ‪٥١٧......................................................................................................‬‬ ‫‪ ٦٩٧‬ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻓﻲ ﺍﻟﺪﻳﻦ ‪٥١٨..........................................................................................‬‬ ‫‪ ٦٩٨‬ ﺩﻻﻟﺔ ﺍﻟﻤﺴﺘﻔﺘﻲ ‪٥١٩ .......................................................................................................‬‬ ‫‪ ٦٩٩‬ ﻣﻦ ﺳﺌﻞ ﻋﻦ ﺷﻲﺀ ﻻ ﻳﻌﻠﻤﻪ ‪٥١٩ ...................................................................................‬‬ ‫‪ ٧٠٠‬ ﺧﻄﺄ ﺍﻟﻌﺎﻟﻢ ‪٥١٩ ...............................................................................................................‬‬ ‫‪ ٧٠١‬ ﺃﺧﺬ ﺃﺟﺮﺓ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ‪٥١٩ ............................................................................................‬‬ ‫‪ ٧٠٢‬ ﻣﻦ ﻻ ﻳﺴﺘﻔﺘﻰ ‪٥١٩ ..........................................................................................................‬‬ ‫‪ ٧٠٣‬ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ‪٥٢٠ .....................................................................................................‬‬ ‫‪ ٧٠٤‬ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻔﺘﻴﺎ ‪٥٢٠ ......................................................................................................‬‬ ‫‪ ٧٠٥‬ ﺗﻘﻠﻴﺪ ﺍﻟﺼﺤﺎﺑﺔ ‪٥٢١ .........................................................................................................‬‬ ‫‪ ٧٠٦‬ ﺗﻘﻠﻴﺪ ﺃﻫﻞ ﺍﻻﺳﺘﺪﻻﻝ ‪٥٢١ ..............................................................................................‬‬ ‫‪ ٧٠٧‬ ﺗﻘﻠﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ ‪٥٢١ ...........................................................................................................‬‬ ‫ﺍﻟﻔﻬﺮﺱ‪٥٢٣ ...............................................................................................................................‬‬ ‫✾✾✾‬