‫اء ادس‬ ‫ا ق‬ ‫‪ 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 ادس‬ ‫ا ق‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‬ ‫‬ ‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺑﺠﺎﻣﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﻣﺎﻟﻴﺰﻳﺎ(‬ ‫ﻭﻛﻴﻞ ﺍﻟﺠﺎﻣﻌﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺒﺤﻮﺙ )ﺳﺎﺑ ﻘﺎ(‬ ‫‪5‬‬ ‫ ق ا ا‬ ‫‪ ١‬ا  ا ا‬ ‫ﻳﺮﺍﺩ ﺑﺒﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ)‪ :(١‬ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻭﻣﻮﺍﻓﻘﺘﻬﻤﺎ ﻓﻴﻤﺎ ﺃﺭﺍﺩﺍ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬ ‫ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺑﺮﻫﻤﺎ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻷﻥ ﻣﻊ ﻃﺎﻋﺘﻬﻤﺎ‬ ‫ﻣﻄﺎﻭﻋﺘﻬﻤﺎ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻳﺨﺘﺺ ﺑﻤﺎ ﺇﺫﺍ ﺃﻣﺮﺍﻩ ﺃﻭ ﻋﻠﻢ ﺑﺤﺒﻬﻤﺎ ﺷﻴ ﺌﺎ‪،‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﻟﻔﻆ ﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺃﻭﻟﻲ ﺍﻷﻣﺮ‪ ،‬ﻓﻌﻠﻢ ﺟﻮﺍﺯﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻷﻥ ﺍﻟﻜﻞ ﻣﺨﻠﻮﻕ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﺒﺮ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺨﻴﺮ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻳﻄﻠﻖ‬ ‫ﻓﻲ ﺍﻷﻏﻠﺐ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻠﻴﻦ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻤﺤﺒﺔ‪ ،‬ﻭﺗﺠﻨﺐ ﻏﻠﻴﻆ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﻤﻮﺟﺐ ﻟﻠﻨﻔﺮﺓ‪ ،‬ﻭﺍﻗﺘﺮﺍﻥ ﺫﻟﻚ ﺑﺎﻟﺸﻔﻘﺔ ﻭﺍﻟﻌﻄﻒ ﻭﺍﻟﺘﻮﺩﺩ ﻭﺍﻹﺣﺴﺎﻥ ﺑﺎﻟﻤﺎﻝ ﻭﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﻟﺤﺎﺕ‪ .‬ﻭﺍﻷﺑﻮﺍﻥ‪ :‬ﻫﻤﺎ ﺍﻷﺏ ﻭﺍﻷﻡ‪.‬‬ ‫ﻭﻳﺸﻤﻞ ﻟﻔﻆ )ﺍﻷﺑﻮﻳﻦ( ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪ :‬ﻭﺍﻷﺟﺪﺍﺩ ﺁﺑﺎﺀ‪ ،‬ﻭﺍﻟﺠﺪﺍﺕ‬ ‫ﺃﻣﻬﺎﺕ‪ ،‬ﻓﻼ ﻳﻐﺰﻭ ﺍﻟﻤﺮﺀ ﺇﻻ ﺑﺈﺫﻧﻬﻢ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺩﻻﻟﺔ ﺗﻮﺟﺐ ﺫﻟﻚ ﻟﻐﻴﺮﻫﻢ ﻣﻦ ﺍﻹﺧﻮﺓ‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻘﺮﺍﺑﺎﺕ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦٠/٨‬ ‪ ٦١‬ﺍﻟﻨﺎﺷﺮ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺗﺄﻟﻴﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ‪ ٥/٥‬ ‪ ٦‬ﻁ ‪٣‬‬ ‫‪١٤٠٥‬ﻫ‪١٩٨٥/‬ﻡ ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﺟﺪﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪6‬‬ ‫)‪(١‬‬ ‫‪  ! ٢‬ا ا ود‬ ‫ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺩﻟﻴﻞ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪g ﴿ :‬‬ ‫‪u t s r q p on m l k j i h‬‬ ‫‪ ~ } | { z y x w v‬ﮯ ¡ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪[٢٣ :‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪» º ¹ ¸ ¶μ ´ ³ ² ± ﴿ :‬‬ ‫ﺗﻬﺪﻳﺪﺍ ﻟﻤﻦ ﺃﺿﻤﺮ ﻟﻬﻤﺎ ﻣﺎ ﻳﻜﺮﻫﺎﻥ ﺇﻻ‬ ‫‬‫¼ ½ ¾ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪[٢٥ :‬‬ ‫ﺍﻟﺒﺮﺍﺀﺓ ﺇﻥ ﺍﺳﺘﺤ ‪‬ﻘﺎﻫﺎ‪ ،‬ﻷﻥ ﺇﺿﻤﺎﺭ ﺫﻟﻚ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻤﻌﺼﻴﺔ ﻻ ﻳﺠﻮﺯ ﺇﺿﻤﺎﺭﻫﺎ‪،‬‬ ‫ﻭﻷﻥ ﺇﺿﻤﺎﺭ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﻓﻌﻠﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪# " ! ﴿ :‬‬ ‫‪3 2 1 0/ . - , +* ) ( ' & %$‬‬ ‫‪A@?>=<;:987654‬‬ ‫‪P O N M L KJ I H G F E D C B‬‬ ‫‪] ﴾ Q‬ﺍﻷﺣﻘﺎﻑ‪.[١٥ :‬‬ ‫ﺍﻟﺴﻨﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪:‬‬ ‫ﻭﺩﻟﻴﻠﻪ ﻣﻦ ‪‬‬ ‫»ﺟﺎﺀ ﺭﺟﻞ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺎﻝ‪ :‬ﻣ ﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺤﺴﻦ ﺻﺤﺎﺑﺘﻲ؟ ﻗﺎﻝ‪ :‬ﺃﻣﻚ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺛﻢ ﻣ ﻦ؟ ﻗﺎﻝ‪ :‬ﺛﻢ ﺃﻣﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﺛﻢ ﻣ ﻦ؟ ﻗﺎﻝ‪ :‬ﺛﻢ ﺃﻣﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﺛﻢ ﻣ ﻦ؟ ﻗﺎﻝ‪ :‬ﺛﻢ‬ ‫ﺃﺑﻮﻙ‪ .‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻗﺘﻴﺒﺔ‪ :‬ﻣﻦ ﺃﺣﻖ ﺑﺤﺴﻦ ﺻﺤﺎﺑﺘﻲ؟ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻨﺎﺱ«)‪.(٢‬‬ ‫ﺍﻫﺘﻤﺎﻣﺎ ﺑﺎﻟﻐﺎ‪ .‬ﻭﺟﻌﻞ ﻃﺎﻋﺘﻬﻤﺎ ﻭﺍﻟﺒﺮ ﺑﻬﻤﺎ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻘﺮﺑﺎﺕ‪ .‬ﻭﻧﻬﻰ‬ ‫‬‫)‪ (١‬ﺍﻫﺘﻢ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﻗﺪﻡ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ؛‬ ‫ﻋﻦ ﻋﻘﻮﻗﻬﻤﺎ ﻭﺷﺪﺩ ﻓﻲ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﻟﺘﺸﺪﻳﺪ‪ ...‬‬ ‫ﻷﻥ ﺑﺮﻫﻤﺎ ﻓﺮﺽ ﻋﻴﻦ ﻳﺘﻌ ‪‬ﻴﻦ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻨﻮﺏ ﻋﻨﻪ ﻓﻴﻪ ﻏﻴﺮﻩ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﺭﺟﻞ ﻻﺑﻦ‬ ‫ﺃﺑﻮﻱ ﻣﻨﻌﺎﻧﻲ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻃﻊ ﺃﺑﻮﻳﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﻭﻡ‬ ‫‪‬‬‫ﻋﺒﺎﺱ ^ ‪ :‬ﺇﻧﻲ ﻧﺬﺭﺕ ﺃﻥ ﺃﻏﺰﻭ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﺳﺘﺠﺪ ﻣﻦ ﻳﻐﺰﻭﻫﺎ ﻏﻴﺮﻙ‪.‬‬ ‫ﻭﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺮﺽ‬ ‫ﻋﻴﻦ‪ ،‬ﻭﻓﺮﺽ ﺍﻟﻌﻴﻦ ﺃﻗﻮﻯ ﻣﻦ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٦٤/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ٥/٥‬ ‪ ،٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ﺗﺄﻟﻴﻒ ﺧﻤﻴﺲ ﺑﻦ =‬ ‫‪7‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫)‪(١‬‬ ‫‪ $%& ٣‬ا ا ا!‪#‬‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﻃﺎﻋﺔ ﻭﺍﻟﺪﻳﻪ ﻭﺇﻥ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ‪ ،‬ﺃﻭ ﻣﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻄﺎﻋﺔ ﻓﻲ‬ ‫ﺍﻟﻤﻌﺮﻭﻑ‪ ،‬ﻓﻼ ﻃﺎﻋﺔ ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻄﻴﻌﻬﻤﺎ ﻓﻲ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺃﻳﻀﺎ ﻷﻧﻪ ﻏﻴﺮ ﻣﻌﺼﻴﺔ‪،‬‬ ‫ﻭﺍﻟﻤﺴﻨﻮﻥ ﻭﺍﻟﻤﻨﺪﻭﺏ ﻭﺍﻟﻤﺒﺎﺡ‪ ،‬ﻭﻳﻄﻴﻌﻬﻤﺎ ﻓﻲ ﺍﻟﻤﻜﺮﻭﻩ ‬ ‫ﻭﻏﻴﺮ ﻣﻜﻠ‪‬ﻒ ﺑﺘﺮﻛﻪ‪ ،‬ﻭﻟﻮ ﻋﺼﺎﻫﻤﺎ ﻓﻴﻪ ﻟﻢ ﻳﻜﻦ ‬ ‫ﺁﺛﻤﺎ ﻷﻥ ﺍﻟﻤﻜﺮﻭﻩ ﻣﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﻣﻤﻠﻮﻛﺎ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺮ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﺣﻖ‬ ‫‬‫ﻭﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺃﻥ ﻳﻄﻴﻊ ﻭﺍﻟﺪﻩ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﺩﻟﻴﻠﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪6 5 4 3 21 0 / . ﴿ :‬‬ ‫‪] ﴾ D C B A @ ? >= < ; : 9 8 7‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪[٨ :‬‬ ‫= ﺳﻌﻴﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺸﻘﺼﻲ ﺍﻟﺮﺳﺘﺎﻗﻲ ‪ ٢٨/٩‬ ‪ ٢٩‬ﻁ ‪١٤٢٧ ١‬ﻫ‪٢٠٠٦/‬ﻡ ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂ ‬ ‫ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺗﺄﻟﻴﻒ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻤﺎﺧﻲ ‪ ٥٥٨/٢‬ ‪ ٥٥٩‬ﻣﻜﺘﺒﺔ‬ ‫ﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ ﻁ ‪١٤٢٥ ٥‬ﻫ‪٢٠٠٤/‬ﻡ‪ ،‬ﻭﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﺗﺄﻟﻴﻒ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‬ ‫ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﺴﻴﻮﻱ ﺩﺭﺍﺳﺔ ﻭﺗﺤﻘﻴﻖ ﺍﻟﺤﺎﺝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺑﺰﻳﺰ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‬ ‫‪ ١٢١٩/٢‬ﺑﺪﻭﻥ ﺑﻴﺎﻧﺎﺕ ﻃﺒﻊ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑﺎﺏ ﺑﺮ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺃﻧﻬﻤﺎ ﺃﺣﻖ ﺑﻪ ﺡ‪.٢٥٤٨ :‬‬ ‫)‪ (١‬ﺍﻟﺒﺮ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﻻ ﻳﺨﺘﺺ ﺑﻜﻮﻧﻬﻤﺎ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ ﻳﺠﺐ‬ ‫ﺑﺮﻫﻤﺎ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻣﺎ ﻟﻢ ﻳﺄﻣﺮﺍ ﺍﺑﻨﻬﻤﺎ ﺑﺸﺮﻙ ﺃﻭ ﺍﺭﺗﻜﺎﺏ ﻣﻌﺼﻴﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪J I ﴿ :‬‬ ‫‪﴾ ^ ] \ [ ZY X W V U T S R Q P O N M L K‬‬ ‫ﻟﻄﻴﻔﺎ ‪‬‬ ‫ﺩﺍﻻ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﺑﻬﻤﺎ ﻭﺍﻟﻤﺤﺒﺔ ﻟﻬﻤﺎ‪،‬‬‫]ﺍﻟﻤﻤﺘﺤﻨﺔ‪ [٨ :‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻬﻤﺎ ‬ ‫ﻗﻮﻻ ﻟﻴ ﻨﺎ ‬ ‫ﻭﻳﺠﺘﻨﺐ ﻏﻠﻴﻆ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻮﺟﺐ ﻟﻨﻔﺮﺗﻬﻤﺎ‪ ،‬ﻭﻳﻨﺎﺩﻳﻬﻤﺎ ﺑﺄﺣﺐ ﺍﻷﻟﻔﺎﻅ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻟﻴﻘﻞ ﻟﻬﻤﺎ‬ ‫ﻣﺎ ﻳﻨﻔﻌﻬﻤﺎ ﻓﻲ ﺃﻣﺮ ﺩﻳﻨﻬﻤﺎ ﻭﺩﻧﻴﺎﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﺘﺒﺮﻡ ﺑﻬﻤﺎ ﺑﺎﻟﻀﺠﺮ ﻭﺍﻟﻤﻠﻞ ﻭﺍﻟﺘﺄﻓﻒ‪ ،‬ﻭﻻ ﻳﻨﻬﺮﻫﻤﺎ‪،‬‬ ‫ﻛﺮﻳﻤﺎ‪.‬‬ ‫‬‫ﻭﻟﻴﻘﻞ ﻟﻬﻤﺎ ‬ ‫ﻗﻮﻻ‬ ‫ﻭﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ‪ ..‬ﺃﺳﻤﺎﺀ ﻗﺎﻟﺖ‪» :‬ﻗﺪﻣﺖ ﺃﻣﻲ ﻭﻫﻲ ﻣﺸﺮﻛﺔ ﻓﻲ ﻋﻬﺪ ﻗﺮﻳﺶ ﻭﻣﺪﺗﻬﻢ‬ ‫ﺇﺫ ﻋﺎﻫﺪﻭﺍ ﺍﻟﻨﺒﻲ ﮊ ﻣﻊ ﺃﺑﻴﻬﺎ‪ ،‬ﻓﺎﺳﺘﻔﺘﻴﺖ ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺃﻣﻲ ﻗﺪﻣﺖ ﻭﻫﻲ ﺭﺍﻏﺒﺔ‬ ‫ﺃﻓﺄﺻﻠﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺻﻠﻲ ﺃﻣﻚ«‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪» :‬ﺃﺗﺘﻨﻲ ﺃﻣﻲ ﺭﺍﻏﺒﺔ ﻓﻲ ﻋﻬﺪ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻓﺴﺄﻟﺖ ﺍﻟﻨﺒﻲ ﮊ ﺃﺃﺻﻠﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ«‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻬﺒﺔ ﺑﺎﺏ ﺍﻟﻬﺪﻳﺔ‬ ‫ﻟﻠﻤﺸﺮﻛﻴﻦ ﺡ‪ ،٢٦٢٠ :‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦٥/٨‬ ‪.٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪8‬‬ ‫ﺍﻟﺴﻨﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻃﺎﻋﺔ ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﺨﺎﻟﻖ«)‪،(١‬‬ ‫ﻭﻣﻦ ‪‬‬ ‫ﻭﻟﻴﺼﺎﺣﺒﻬﻤﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺮﻭﻓﺎ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ . / ٤‬ر ا‪+ $,+‬وف‬ ‫ﻣﻦ ﺟﻤﻠﺔ ﻣﺼﺎﺣﺒﺘﻬﻤﺎ ﻣﻌﺮﻭﻓﺎ‪:‬‬ ‫ﺃﺃﻥ ﻻ ﻳﺨﺮﺝ ﻋﻦ ﺩﺍﺭﻫﻤﺎ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻴﻢ ﻋﻨﺪﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﻘﻴﻢ ﻓﻲ ﺩﺍﺭ‬ ‫ﻭﺣﺪﻩ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺩﺍﺭﻫﻤﺎ ﻣﻌﺼﻴﺔ ﻻ ﺗﺘﺮﻙ ﺑﻨﻬﻴﻪ‪ ،‬ﻓﻠﻪ ﺍﻟﺨﺮﻭﺝ ﻋﻨﻬﻤﺎ ﺇﻥ ﻟﻢ‬ ‫ﻳﺠﺪ ﻣﺴﻠﻜ ﺎ ﻓﻲ ﺍﻟﻘﻌﻮﺩ ﺑﻮﺟﻪ ﺃﻭ ﺍﺣﺘﻴﺎﻝ ﺑﺪﺧﻮﻝ ﻓﻲ ﻭﻗﺖ ﻻ ﺗﻮﺟﺪ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﺒﺮﻫﻤﺎ ﺟﻬﺪﻩ ﻣﻦ ﺩﺍﺭ ﺃﺧﺮﻯ‪.‬‬ ‫ﺏﻭﻳﺮﺿﻴﻬﻤﺎ ﻭﻳﻼﻃﻔﻬﻤﺎ ﺑﺒﺬﻝ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻳﺼﺎﺣﺒﻬﻤﺎ ﺑﺎﻟﻨﻔﻊ ﺑﻤﺎﻟﻪ‪.‬‬ ‫ﺝﻛﻤﺎ ﻳﺴﺎﻋﺪﻫﻤﺎ ﺑﻨﻔﺴﻪ ﺑﺎﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺧﺪﻣﺘﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ‪ :‬ﻻ ﻃﺎﻋﺔ ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻌﺼﻴﺔ‬ ‫ﺍﻟﺨﺎﻟﻖ ﺡ‪.١٧٠٧ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،٦/٥‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٨/٩‬ ‪ ،٢٩‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪،٥٥٩/٢‬‬ ‫ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ‪.١٢٢٢/٢‬‬ ‫)‪ (٣‬ﻳﻜﻮﻥ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻠﻴﻦ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﺑﻬﻤﺎ ﻭﺍﻟﻤﺤﺒﺔ ﻟﻬﻤﺎ‪،‬‬ ‫ﻭﺗﺠﻨﺐ ﻏﻠﻴﻆ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻮﺟﺐ ﻟﻨﻔﺮﺗﻬﻤﺎ‪ ،‬ﻭﺑﻤﻨﺎﺩﺍﺗﻬﻤﺎ ﺑﺄﺣﺐ ﺍﻷﻟﻔﺎﻅ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻛﻴﺎ ﺃﻣﻲ ﻭﻳﺎ‬ ‫ﺃﺑﻲ‪ ،‬ﻭﻟﻴﻘﻞ ﻟﻬﻤﺎ ﻣﺎ ﻳﻨﻔﻌﻬﻤﺎ ﻓﻲ ﺃﻣﺮ ﺩﻳﻨﻬﻤﺎ ﻭﺩﻧﻴﺎﻫﻤﺎ‪ ،‬ﻭﻳﻌﻠ‪‬ﻤﻬﻤﺎ ﻣﺎ ﻳﺤﺘﺎﺟﺎﻥ ﺇﻟﻴﻪ ﻣﻦ ﺃﻣﻮﺭ‬ ‫ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻭﻟﻴﻌﺎﺷﺮﻫﻤﺎ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ .‬ﺃﻱ‪ :‬ﺑﻜﻞ ﻣﺎ ﻋﺮﻑ ﻣﻦ ﺍﻟﺸﺮﻉ ﺟﻮﺍﺯﻩ‪ ،‬ﻓﻴﻄﻴﻌﻬﻤﺎ ﻓﻲ ﻓﻌﻞ‬ ‫ﺟﻤﻴﻊ ﻣﺎ ﻳﺄﻣﺮﺍﻧﻪ ﺑﻪ‪ ،‬ﻣﻦ ﻭﺍﺟﺐ ﺃﻭ ﻣﻨﺪﻭﺏ‪ ،‬ﻭﻓﻲ ﺗﺮﻙ ﻣﺎ ﻻ ﺿﺮﺭ ﻋﻠﻴﻪ ﻓﻲ ﺗﺮﻛﻪ‪ ،‬ﻭﻻ‬ ‫ﻓﻀﻼ ﻋﻦ ﺍﻟﺘﻘﺪﻡ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﻧﺤﻮ ﻇﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﻤﺎ‬‫‬‫ﻳﺤﺎﺫﻳﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺸﻲ‪،‬‬ ‫ﻻ ﻳﺠﻠﺲ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﻗﻌﺪ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﺒﺢ ﻣﻨﻬﻤﺎ ﻧﺤﻮ ﺍﻟﺒﻮﻝ ﻋﻨﺪ‬ ‫ﻛﺒﺮﻫﻤﺎ ﺃﻭ ﻣﺮﺿﻬﻤﺎ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺃﺫﻳﺘﻬﻤﺎ‪...‬‬ ‫ﻭﻣﻦ ﺍﻟﺒﺮ ﺑﻬﻤﺎ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ‪ :‬ﺃﻻ ﻳﺴﻲﺀ ﺇﻟﻴﻬﻤﺎ ﺑﺴﺐ ﺃﻭ ﺷﺘﻢ ﺃﻭ ﺇﻳﺬﺍﺀ ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻋﻪ‪،‬‬ ‫ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻼ ﺧﻼﻑ‪ ...‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٦٩/٨‬‬ ‫‪9‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺩﻭﻳﻠﻴﻦ ﻟﻬﻢ ﺍﻟﻜﻼﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} | { z y x w... ﴿ :‬‬ ‫~ﮯ¡❁‪«ª©¨§¦¥¤£‬‬ ‫¬ ® ¯ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ [٢٤ ،٢٣ :‬ﺃﻱ‪ :‬ﻻ ﺗﺰﺟﺮﻫﻤﺎ ﻋﻤﺎ ﺃﺭﺍﺩﺍ ﺃﻭ ﺇﻟﻰ ﻣﺎ ﺗﺮﻳﺪ‬ ‫ﺑﺘﻐﻠﻴﻆ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻻ ﺗﻜﻠﻤﻬﻤﺎ ﺑﻌﻨﻒ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻟﻨﻬﺮ ﻣﻄﻠﻖ ﺍﻟﺘﻌﻨﻴﻒ ﺑﺎﻟﻘﻮﻝ‬ ‫‬ ‫ﺍﺳﺘﻌﻤﺎﻻ ﻟﻠﺨﺎﺹ ﻭﻫﻮ ﺍﻟﻨﻬﺮ ﻓﻲ ﺍﻟﻌﺎﻡ ﻭﻫﻮ‬ ‫ﻭﺍﻟﻔﻌﻞ ﻓﻴﺸﻤﻞ ﺍﻟﻘﻬﺮ ﺑﺄﻱ ﻭﺟﻪ‬ ‫ﻣﻄﻠﻖ ﺍﻟﺘﻌﻨﻴﻒ‪.‬‬ ‫ﻫﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ ﻭﻟﺪﻩ‪ :‬ﺃﻥ ﻻ ﻳﺴﻤﻴﻪ ﺑﺎﺳﻤﻪ‪ ،‬ﻭﻻ ﻳﻜﻨﻴﻪ‪ .‬ﻭﻻ‬ ‫ﻳﺘﻘﺪﻣﻪ ﻓﻲ ﻃﺮﻳﻖ‪ ،‬ﻭﻻ ﻓﻲ ﺻﻼﺓ‪ .‬ﺇﻻ ﺑﺮﺃﻳﻪ ﻭﺇﺫﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﺸﻲ ﻓﻮﻕ ﺑﻴﺖ‪،‬‬ ‫ﻭﺃﺑﻮﻩ ﺗﺤﺘﻪ‪ ،‬ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺴﻘﻂ ﻋﻠﻴﻪ ﻣﻨﻪ ﻏﺒﺎﺭ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻣﻦ ﻣﺸﻴﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥‬ا‪%‬ء  ا‬ ‫ﻃﻠﺐ ﺍﻟﺮﺣﻤﺔ ﺍﻷﺧﺮﻭﻳﺔ ﻟﻬﻤﺎ ﻣﺨﺼﻮﺹ ﺑﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﻮﻟﻴﻴﻦ ﻭﻛﺬﺍ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺘﻮﻟﻬﻤﺎ ﺩﻋﺎ ﻟﻬﻤﺎ ﺑﺮﺣﻤﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﺼﺮﺡ ﻟﻬﻤﺎ ﺑﺎﻟﺪﻧﻴﺎ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺎ ﻳﺠﺰﻋﺎﻥ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯ ﺍﻟﺪﻋﺎﺀ ﻟﻐﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ‬ ‫ﺑﺎﻟﻬﺪﺍﻳﺔ ﺃﺟﺎﺯ ﺃﻥ ﻳﺪﻋﻮ ﻟﻬﻤﺎ ﺑﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ٦/٥‬ ‪ ،٧‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٨/٩‬ ‪ ،٢٠١/٢ ،٢٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺍﻟﺤﺎﻭﻱ ﻃﺮﻗﻬﺎ ﺍﻟﻮﺳﻴﻌﺔ ﺗﺄﻟﻴﻒ ﺍﻟﻌﻼﻣﺔ ﺟﻤﻴﻞ ﺑﻦ ﺧﻤﻴﺲ ﺍﻟﺴﻌﺪﻱ ‪ ٢٣٣/١١‬ ‪.٢٣٤‬‬ ‫)‪ (٢‬ﻓﻲ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺮﺣﻤﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺎﻝ ﺣﻴﺎﺗﻬﻤﺎ ﺧﻼﻑ ﺫﻛﺮﻩ ﺍﻟﻘﺮﻃﺒﻲ‪ .‬ﺃﻣﺎ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻬﻤﺎ ﻓﻤﻤﻨﻮﻉ‪ ،‬ﺍﺳﺘﻨﺎ ﺩﺍ ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪9 8 7 6 5 4 3 ﴿ :‬‬ ‫‪] ﴾ F E D C B A @ ? > = < ; :‬ﺍﻟﺘﻮﺑﺔ‪،[١١٣ :‬‬ ‫ﻓﺈﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻲ ﺍﺳﺘﻐﻔﺎﺭﻩ ﮊ ﻟﻌﻤﻪ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺍﺳﺘﻐﻔﺎﺭ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻷﺑﻮﻳﻪ ﺍﻟﻤﺸﺮﻛﻴﻦ‪.‬‬ ‫ﻭﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻬﻤﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻬﻤﺎ ﻭﺣﺮﻣﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺼﺪﻕ ﻋﻠﻰ‬ ‫ﺭﻭﺣﻬﻤﺎ‪ ،‬ﺃﻣﺎ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻸﺑﻮﻳﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺣﺎﻝ ﺍﻟﺤﻴﺎﺓ ﻓﻤﺨﺘﻠﻒ ﻓﻴﻪ؛ ﺇﺫ ﻗﺪ ﻳﺴﻠﻤﺎﻥ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٦٦/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪10‬‬ ‫ﻭﻭﺟﻬﻪ ﺃﻧﻪ ﺇﻧﻤﺎ ﻳﺘﻀﻤﻦ ﺍﻟﺪﻋﺎﺀ ﺑﻬﺎ ﺍﻟﺠﻨﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺼﻮﻟﻬﺎ ﻻ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻭﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺑﻬﺎ ﺗﻘﻮﻳﺔ ﻟﻺﺳﻼﻡ ﻭﺟﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻫﺪ ﻗﻮﻣﻨﺎ‪،‬‬ ‫ﻭﺇﻧﻪ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ‪‬ﺃﻳﺪ ﺍﻹﺳﻼﻡ ﺑﺄﺣﺪ ﺍﻟﻌﻤﺮﻳﻦ«)‪ ،(١‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺄﻳﻴﺪ‬ ‫ﺍﻟﻤﻄﻠﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﺼﺎﺣﺒﻪ ﺧﻼﻕ ﻓﻲ ﺍﻵﺧﺮﺓ ﺃﻡ ﻻ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻳﺆﻳﺪ ﺍﷲ‬ ‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺄﻗﻮﺍﻡ ﻻ ﺧﻼﻕ ﻟﻬﻢ«)‪(٢‬؛ ﻷﻧﺎ ﻧﻘﻮﻝ ﻭﻋﺪﻩ ﺍﷲ ﺃﻥ ﻳﺆﻳﺪﻩ ﺑﺄﺣﺪﻫﻤﺎ‬ ‫ﻣﺒﻬﻤﺎ ﻭﻟﻢ‬ ‫‬‫ﻣﺆﻣ ﻨﺎ‪ ،‬ﻭﻟﺴﻴﺎﻕ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﺇﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻳﺪﻩ ﺑﺄﺣﺪﻫﻤﺎ‬ ‫ﻳﻌﻴﻨﻪ ﻓﻴﺤﺘﻤﻞ ﺍﻟﻤﻮﻋﻮﺩ ﺑﻪ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻗﺪ ﺃﺟﻤﻞ ﻓﻲ ﻟﻔﻆ ﺃﺣﺪ ﺍﻟﻌﻤﺮﻳﻦ‬ ‫ﻣﻌﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺪﻟﻴﺔ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻤﻨﻊ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻟﻐﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ ﺑﺎﻟﻬﺪﺍﻳﺔ‬ ‫ﻓﻴﺸﻤﻠﻬﻤﺎ ‬ ‫ﺟﻠﺐ ﻟﻠﺠﻨﺔ ﻟﻪ ﻭﺗﺴﺒﺐ ﻟﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﻨﺎﻗﺾ ﺑﻐﺾ ﺍﻟﻌﺎﺻﻲ ﻭﺍﻟﺘﻮﻗﻒ ﻓﻲ‬ ‫ﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﻣﻦ ﻭﺍﻟﺪﻳﻪ ﺇﻻ ﺍﻟﺠﻤﻴﻞ‪ .‬ﻭﻟﻴﺲ ﻟﻬﻤﺎ ﻣﻌﺮﻓﺔ ‪‬‬ ‫ﺑﺎﻟﺪﻳﻦ‬ ‫ﻭﺍﻟﻮﺭﻉ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺇﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﻓﻲ ﺣﻴﺎﺗﻬﻤﺎ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻬﻤﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻌﺪ‬ ‫ﺍﻟﻤﻮﺕ‪ ،‬ﺃﻥ ﻳﺴﺘﻐﻔﺮ‪ ،‬ﺇﻻ ﻟﻠﻮﻟﻲ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ % ٦‬ق ا ا و‪ 6#  %‬ا‪ 5‬واﻵ‪3‬ة‬ ‫ﺭﺿﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺳﺨﻄﻪ ﺑﺮﺿﺎﻫﻤﺎ ﻭﺳﺨﻄﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺃﻏﻀﺒﻬﻤﺎ ﻓﻘﺪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻠﻔﻆ‪» :‬ﺍﻟﻠﻬﻢ ‪‬ﺃﻳﺪ ﺍﻹﺳﻼﻡ‬ ‫ﺑﻌﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻭ ﺑﺄﺑﻲ ﺟﻬﻞ ﺍﺑﻦ ﻫﺸﺎﻡ«‪ ،‬ﺯﺍﺩ ﺃﺑﻮ ﻛﺮﻳﺐ ﻓﻲ ﺣﺪﻳﺜﻪ‪ :‬ﻓﺄﺻﺒﺢ ﻋﻤﺮ ﻓﻐﺪﺍ‬ ‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺄﺳﻠﻢ ﻳﻮﻣﺌﺬ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻛﺮﻳﺐ ﻓﻲ ﺣﺪﻳﺜﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺃﻋﺰ ﺍﻹﺳﻼﻡ« ﺡ‪.١١٦٥٧ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺑﻜﺮﺓ ﻧﻔﻴﻊ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ ﺡ‪ ،١٩٩٤٠ :‬ﻭﺭﻭﺍﻩ‬ ‫ﺍﻟﻄﺒﺮﺍﻧﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺡ‪.١٩٤٨ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،٧/٥‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٨/٩‬ ‪ ،٢٩‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫‪ ٥٦٣/٢‬ ‪ ،٥٦٥‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ‪.١٢٢٢/٢‬‬ ‫)‪ (٤‬ﺟﺰﺍﺀ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﺍﻵﺧﺮﺓ ﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻳﺴﺘﻮﺟﺐ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﺴﺘﺠﻠﺐ =‬ ‫‪11‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺃﻏﻀﺒﻪ‪ ،‬ﻭﻗﺪ ﺃﻣﻦ ﮊ ﻋﻠﻰ ﻗﻮﻝ ﺟﺒﺮﻳﻞ‪» :‬ﻣﻦ ﺃﺩﺭﻙ ﻭﺍﻟﺪﻳﻪ«)‪ (١‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﺃﺣﺪ‬ ‫ﻭﺍﻟﺪﻳﻪ ﻓﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﺑﻌﺪﻩ ﺍﷲ«‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻻ ﻳﺠﺰﻱ ﻭﺍﻟﺪﻳﻪ ﺇﻻ ﺃﻥ ﻳﺠﺪﻫﻤﺎ‬ ‫ﻣﻤﻠﻮﻛﻴﻦ ﻓﻴﺸﺘﺮﻳﻬﻤﺎ ﺛﻢ ﻳﻌﺘﻘﻬﻤﺎ«)‪ ،(٢‬ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﻣﻦ ﺍﺷﺘﺮﻯ ﺃﺑﺎﻩ‬ ‫ﻋﻈﻴﻤﺎ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﻟﻬﻤﺎ ﻓﻀﻞ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ‬ ‫‬‫ﺃﻭ ﺃﻣﻪ ﻓﻘﺪ ﺟﺎﺯﺍﻫﻤﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺟﺰﺍﺀ‬ ‫ﻣﺎ ﺇﺫﺍ ﺳﻌﻰ ﻓﻲ ﺃﻥ ﻳﻤﻠﻜﻬﻤﺎ ﺑﻬﺒﺔ ﺃﻭ ﺃﺟﺮﺓ ﺃﻭ ﺃﺭﺵ ﺃﻭ ﺻﺪﺍﻕ ﻷﻣﺘﻪ‪ ،‬ﺃﻭ ﺳﻌﺖ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻓﻲ ﺃﻥ ﻳﻜﻮﻧﺎ ﺻﺪﺍﻗﺎ ﻟﻬﺎ ﺃﻭ ﻷﻣﺘﻬﺎ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺣﻴﺚ ﺟﻌﻠﻪ ﺍﷲ‪،‬‬ ‫ﻭﻻ ﻳﺠﺪ ﻋﺎﻗ‪‬ﻬﻤﺎ ﺭﺍﺋﺤﺔ ﺍﻟﺠﻨﺔ ﻭﻫﻲ ﺗﻮﺟﺪ ﻓﻲ ﻣﺴﻴﺮﺓ ﺧﻤﺴﻤﺎﺋﺔ ﻋﺎﻡ)‪.(٣‬‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﻣﻦ ﺃﻏﻀﺒﻬﻤﺎ‬ ‫ٰ‬‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻣﻦ ﺃﺳﺨﻂ ﻭﺍﻟﺪﻳﻪ ﻓﻘﺪ ﺃﺳﺨﻂ‬ ‫ﺍﻟﺮﺣﻤﻦ«)‪ ،(٤‬ﻭﺍﻟﻐﻀﺐ ﺃﺷﺪ ﻣﻦ ﺍﻟﺴﺨﻂ ﻓﺎﻟﺤﺪﻳﺚ ﻛﻨﺎﻳﺔ ﻋﻦ ﺃﻧﻪ ﻣﻦ‬ ‫ٰ‬‫ﻓﻘﺪ ﺃﻏﻀﺐ‬ ‫ﺃﺿﺮﻫﻤﺎ ﻋﻮﻗﺐ ﺑﻤﺜﻞ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﺑﺎﻟﻎ ﻓﻲ ﺿﺮﻫﻤﺎ ﻋﻮﻗﺐ ﺑﻌﻘﺎﺏ‬ ‫ﺃﻋﻈﻢ ﻭﺇﻃﻼﻗﻬﻤﺎ ﻋﻠﻰ ﺍﷲ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ ﻣﺠﺎﺯ ﻟﻐﻮﻱ ﺇﻃﻼﻕ ﻟﻤﺎ ﻫﻮ ﻣﻠﺰﻭﻡ ﻓﻲ‬ ‫ﺍﻟﺠﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻼﺯﻡ ﻭﻫﻮ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﺃﻭ ﺇﻋﺪﺍﺩﻩ ﻭﻟﻤﺎ ﻫﻮ ﺳﺒﺐ ﻋﻦ ﺍﻟﻤﺴﺒﺐ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻧﻘﻤﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺟﺰﺍﺅﻩ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻭﻳﺨﺘﻠﻒ ﻗﺪﺭﻩ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻟﻪ ﻭﺣﺎﻝ ﻓﺎﻋﻠﻪ؛‬‫=‬ ‫ﺗﻌﺪﻯ ﻋﻠﻰ ﺃﺑﻮﻳﻪ‪ ،‬ﺃﻭ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺑﺎﻟﺸﺘﻢ ﺃﻭ ﺍﻟﻀﺮﺏ ‬ ‫ﻣﺜﻼ ﻋﺰﺭﺍﻩ‪ ،‬ﺃﻭ ﻋﺰﺭﻩ ﺍﻹﻣﺎﻡﺑﻄﻠﺒﻬﻤﺎ ‬‫ﻓﺈﻥ ‪‬‬ ‫ﻣﻌﺎ‪ ،‬ﺃﻭ ﺑﻄﻠﺐ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻤﺎ ﻣﻌﺘﺪﻯ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻋﻔﺎ‬ ‫ﺇﻥ ﻛﺎﻧﺎ ﻣﺸﺘﻮﻣﻴﻦ ﺃﻭ ﻣﻀﺮﻭﺑﻴﻦ ‬ ‫ﺍﻟﻤﺸﺘﻮﻡ ﺃﻭ ﺍﻟﻤﻀﺮﻭﺏ ﻛﺎﻥ ﻭﻟﻲ ﺍﻷﻣﺮ ﺑﻌﺪ ﻋﻔﻮﻩ ﻋﻠﻰ ﺧﻴﺎﺭﻩ ﻓﻲ ﻓﻌﻞ ﺍﻷﺻﻠﺢ ﻣﻦ ﺍﻟﺘﻌﺰﻳﺮ‬ ‫ﻋﻔﻮﺍ‪ ،‬ﻓﺈﻥ ﺗﻌﺎﻓﻮﺍ ﻋﻦ ﺍﻟﺸﺘﻢ ﻭﺍﻟﻀﺮﺏ ﻗﺒﻞ ﺍﻟﺘﺮﺍﻓﻊ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺳﻘﻂ‬ ‫‬‫ﺗﻘﻮﻳﻤﺎ‪ ،‬ﻭﺍﻟﺼﻔﺢ ﻋﻨﻪ‬ ‫‬ ‫ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻭﻳﻜﻮﻥ ﺗﻌﺰﻳﺮﻩ ﺑﺎﻟﺤﺒﺲ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺬﻧﺐ ﻭﺍﻟﻬﻔﻮﺓ‪ ،‬ﺃﻭ ﺑﺎﻟﻀﺮﺏ ﺃﻭ ﺍﻟﺘﺄﻧﻴﺐ ﺑﺎﻟﻜﻼﻡ‬ ‫ﺍﻟﻌﻨﻴﻒ‪ ،‬ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺑﻪ ﻳﻨﺰﺟﺮ ﻭﻳﺮﺗﺪﻉ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٧٣/٨‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ﺑﺎﺏ ﻓﻲ ﻓﻀﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺡ‪.٨٢٩٥ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ﺑﺎﺏ ﻓﻀﻞ ﻋﺘﻖ ﺍﻟﻮﺍﻟﺪ ﺡ‪.١٥١٠ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ٩/٥‬ ‪ ،١٠‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٥٩/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٣٩/١١‬‬ ‫ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺑﻠﻔﻆ‪» :‬ﻭﺇﻳﺎﻛﻢ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﺭﻳﺢ‬ ‫ﺍﻟﺠﻨﺔ ﻳﻮﺟﺪ ﻣﻦ ﻣﺴﻴﺮﺓ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻭﺍﷲ ﻻ ﻳﺠﺪﻫﺎ ﻋﺎﻕ‪ «...‬ﺡ‪.٥٦٦٤ :‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﻔﻀﻞ ﻓﻲ ﺭﺿﺎ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺡ‪١٨٩٩ :‬‬ ‫ﺑﻠﻔﻆ‪» :‬ﺭﺿﻰ ﺍﻟﺮﺏ ﻓﻲ ﺭﺿﻰ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻭﺳﺨﻂ ﺍﻟﺮﺏ ﻓﻲ ﺳﺨﻂ ﺍﻟﻮﺍﻟﺪ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪12‬‬ ‫ﻓﻲ ﺍﻟﺮﺿﻰ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﺑﺎﻟﺮﺣﻤﺔ ﻟﻴﺪﻝ ﻋﻠﻰ ﻋﻈﻢ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺣﺘﻰ ﻛﺎﻥ ﻣﺴﺨﻄ ﺎ‬ ‫ﻭﻣﻐﻀﺒﺎ ﻟﻤﻦ ﻫﻮ ﻋﻈﻴﻢ ﺍﻟﺮﺣﻤﺔ ﻭﻛﺜﻴﺮﻫﺎ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺃﺩﺭﻙ ﻭﺍﻟﺪﻳﻪ ﻓﺪﺧﻞ‬ ‫‬ ‫ﺍﻟﻨﺎﺭ ﺃﺑﻌﺪﻩ ﺍﷲ« ﺭﻭﺍﻩ ﻋﻦ ﺟﺒﺮﻳﻞ ‪ ، ‰‬ﻗﺎﻟﻪ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ‪» :‬ﻗﻞ ﻳﺎ ﻣﺤﻤﺪ‪ :‬ﺁﻣﻴﻦ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺁﻣﻴﻦ«‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻭﻣﻦ ﺃﺩﺭﻙ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ« ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻣﻦ ﺃﺩﺭﻙ‬ ‫ﻭﺍﻟﺪﻳﻪ ﺃﻭ ﺃﺣﺪﻫﻤﺎ«)‪ (١‬ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻓﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﻧﻪ ﺩﺧﻠﻬﺎ ﺑﺴﺒﺒﻬﻤﺎ)‪.(٢‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻦ ﺃﺩﺭﻙ ﻭﺍﻟﺪﻳﻪ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﻤﺎ ﺍﻟﺠﻨﺔ ﻓﻼ ﺃﺩﺭﻛﻬﻤﺎ«‪.‬‬ ‫ﻭﻗﺎﻝ ‪» : ‰‬ﻣﻦ ﻫﺎﺟﺮ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ ﺳﺎﻋﺔ ﻣﻦ ﻧﻬﺎﺭ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﻻ ﺃﻥ‬ ‫ﻳﺘﻮﺏ«)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ . / ٧‬ر ‪ %‬ق ا ا‬ ‫ﻋﻤﺪﺍ ﻭﻗﺪ ﺃﻣﻜﻨﻪ‪ ،‬ﺃﻭ ﺩﻋﺎ ﻭﺍﻟﺪﻳﻪ ﺑﺎﺳﻢ ﺃﻭ ﻛﻨﻴﺔ‬ ‫ﻣﻦ ﺩﻋﺎﻩ ﻭﺍﻟﺪﻩ ﻓﻠﻢ ﻳﺠﺐ ‬ ‫ﻳﻜﺮﻫﻬﺎ‪ ،‬ﺃﻭ ﺧﺎﻧﻪ ﻭﻗﺪ ﺍﺋﺘﻤﻨﻪ ﻓﻲ ﻣﺎﻝ ﺃﻭ ﺳﺮ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﻣﺸﻰ ﻗﺪﺍﻣﻪ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٠/٥‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ‪ ،١٢٢٢/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٣٤/١١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺮ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ ﺍﻷﺯﺩﻱ ﺗﺄﻟﻴﻒ‬ ‫ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ ‪ .٥٤٣/٣‬ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‬ ‫ﺑﺪﻭﻥ ﺑﻴﺎﻧﺎﺕ ﻟﻠﻄﺒﻊ‪.‬‬ ‫ﺻﻮﺭﺍ ﻣﺨﺘﻠﻔﺔ ﻟﻠﻌﻘﻮﻕ ﺑﻌﻀﻬﺎ ﻓﻌﻠﻲ‬‫‬‫)‪ (٤‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻌﻘﻮﻕ ﺍﻟﺴﻠﺒﻲ ﺑﺘﺮﻙ ﺑﺮﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ‬ ‫ﻭﺑﻌﻀﻬﺎ ﻗﻮﻟﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻘﻮﻕ ﻣﺎ ﻳﺒﺪﻳﻪ ﺍﻟﻮﻟﺪ ﻷﺑﻮﻳﻪ ﻣﻦ ﻣﻠﻞ ﻭﺿﺠﺮ ﻭﻏﻀﺐ ﻭﺍﻧﺘﻔﺎﺥ ﺃﻭﺩﺍﺟﻪ‪،‬‬ ‫ﻭﺍﺳﺘﻄﺎﻟﺘﻪ ﻋﻠﻴﻬﻤﺎ ﺑﺪﺍﻟﺔ ﺍﻟﺒﻨﻮﺓ ﻭﻗﻠﺔ ﺍﻟﺪﻳﺎﻧﺔ ﺧﺎﺻﺔ ﻓﻲ ﺣﺎﻝ ﻛﺒﺮﻫﻤﺎ‪ .‬ﻭﻗﺪ ﺃﻣﺮ ﺃﻥ ﻳﻘﺎﺑﻠﻬﻤﺎ‬ ‫ﺑﺎﻟﺤﺴﻨﻰ ﻭﺍﻟﻠﻴﻦ ﻭﺍﻟﻤﻮﺩﺓ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﻤﻮﺻﻮﻑ ﺑﺎﻟﻜﺮﺍﻣﺔ‪ ،‬ﺍﻟﺴﺎﻟﻢ ﻣﻦ ﻛﻞ ﻋﻴﺐ‪ ،‬ﻭﺿﺎﺑﻂ‬ ‫ﻣﺤﺮﻣﺎ‬ ‫‬‫ﻋﻘﻮﻗﻬﻤﺎﺃﻭ ﺃﺣﺪﻫﻤﺎﻫﻮ ﺃﻥ ﻳﺆﺫﻱ ﺍﻟﻮﻟﺪ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ ﺑﻤﺎ ﻟﻮ ﻓﻌﻠﻪ ﻣﻊ ﻏﻴﺮﻫﻤﺎ ﻛﺎﻥ‬ ‫ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻓﻴﻨﺘﻘﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٢/٨‬ ‪.٧٣‬‬ ‫‪13‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻻ ﻹﺯﺍﻟﺔ ﺃﺫﻯ‪ ،‬ﺃﻭ ﻣﻨﻌﻪ ﻣﺎ ﺳﺄﻝ ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺗﻌﺮﺽ ﻟﺸﺘﻤﻪ ﻭﺇﻥ ﺑﻌﺪ‬ ‫ﻣﻮﺗﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺸﺘﻢ ﺃﺑﺎ ﺇﻧﺴﺎﻥ ﻓﻴﺸﺘﻢ ﺍﻹﻧﺴﺎﻥ ﺃﺑﺎﻩ‪ ،‬ﺃﻭ ﺃﺣﺪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ ﺃﻭ ﻧﻈﺮ‬ ‫ﺷﺰﺭﺍ ﺃﻭ ﻧﻬﺮﻫﻤﺎ ﻓﻘﺪ ﻋﻘﻪ‪ ،‬ﻭﺍﻷﻡ ﻛﺬﻟﻚ ﺑﻞ ﺃﻋﻈﻢ‪ ،‬ﻭﻳﻨﺎﺩﻳﻬﺎ ﺑﻨﺤﻮ ﻳﺎ ﺃﻣﺖ‬ ‫ﺇﻟﻴﻬﻤﺎ ‬ ‫ﺃﻭ ﻳﺎ ﺃﻣﻲ ﻭﻏﻴﺮ ﺫﻟﻚ ﻻ ﺑﺎﺳﻢ ﺃﻭ ﻛﻨﻴﺔ ﺃﻭ ﻟﻘﺐ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻤﺸﻲ ﻗﺪﺍﻣﻬﻤﺎ ‬ ‫ﻟﻴﻼ‬ ‫ﻭﺧﻠﻔﻬﻤﺎ ﻧﻬﺎﺭﺍ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻧﻪ ﻳﻤﺸﻲ ﺧﻠﻔﻬﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺃﺫﻯ ﺃﻣﺎﻣﻬﻤﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻥ ﻣﺸﻰ ﺃﻣﺎﻣﻬﻤﺎ ﻭﻟﻮ ﻧﻬﺎﺭ ﺍ ﻟﻴﻼﻗﻲ ﻫﻮ ﺍﻷﺫﻯ ﺩﻭﻧﻬﻤﺎ ﻓﻠﻴﺲ ﻫﺬﺍ ﻋﻘﻮﻗ ﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺧﺎﻑ ﻣﻀﺮﺓ ﻓﻲ ﺟﺎﻧﺒﻬﻤﺎ ﻣﺸﻰ ﻓﻴﻪ‪.‬‬ ‫ﻫﻤﺎ ﺗﺤﺘﻪ ﻟﺌﻼ ﻳﻌﻠﻮ‬ ‫ﺳﻄﺤﺎ ‬ ‫‬‫ﻭﻻ ﻳﺘﻜﻠﻢ ﻓﻲ ﻣﺠﻠﺴﻬﻤﺎ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ ﻭﻻ ﻳﺮﻗﻰ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻟﺌﻼ ﺗﻘﻊ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻐﺒﺮﺓ‪ ،‬ﻭﻻ ﻳﻌﻠﻮ ﻣﻜﺎﻧﻪ ﻣﻜﺎﻧﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻘﻌﺪ ﻓﻲ‬ ‫ﻓﺮﺍﺵ ﻭﻫﻤﺎ ﻋﻠﻴﻪ‪.‬‬ ‫)‪(١‬‬ ‫ﻭﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﺇﺫﺍ ﺷﺘﻤﺖ ﺃﻣﻬﺎﺕ ﺍﻟﺮﺟﺎﻝ ﺷﺘﻤﻮﻫﻤﺎ«‬ ‫ﻳﻌﻨﻲ ﮊ ﺇﺫﺍ ﺷﺘﻤﺖ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺃﻣﻬﺎﺕ ﺍﻟﺮﺟﺎﻝ ﻭﺁﺑﺎﺀﻫﻢ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪:‬‬ ‫ﺷﺘﻤﻮﻫﻤﺎ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻭﻣﻦ ﻛﺘﺐ ﻣﻦ ﺍﻟﻌﺎﻗﻴﻦ ﺭﺟﻊ ﺇﻟﻰ ﺍﷲ ﻋﺎﻗ‪‬ﺎ)‪ ،(٢‬ﻭﻫﻮ ﺗﻠﻮﻳﺢ‬ ‫ﻟﻠﺠﺰﺍﺀ ﻋﻠﻰ ﻋﻘﻮﻗﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻭﺭﺩ ﻣﻌﻨﻰ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺇﻥ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺷﺘﻢ ﺍﻟﺮﺟﻞ‬ ‫ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻫﻞ ﻳﺸﺘﻢ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺪﻳﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻳﺴﺐ ﺍﻟﺮﺟﻞ ﺃﺑﺎ ﺍﻟﺮﺟﻞ‬ ‫ﻓﻴﺴﺐ ﺃﺑﺎﻩ‪ ،‬ﻭﻳﺴﺐ ﺃﻣﻪ ﻓﻴﺴﺐ ﺃﻣﻪ«‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪» :‬ﺇﻥ ﻣﻦ ﺃﻛﺒﺮ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻥ ﻳﻠﻌﻦ ﺍﻟﺮﺟﻞ‬ ‫ﻭﺍﻟﺪﻳﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻴﻒ ﻳﻠﻌﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺪﻳﻪ؟ ﻗﺎﻝ‪ :‬ﻳﺴﺐ ﺃﺑﺎ ﺍﻟﺮﺟﻞ ﻓﻴﺴﺐ ﺍﻟﺮﺟﻞ‬ ‫ﺃﺑﺎﻩ« ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻳﺴﺐ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺪﻳﻪ ﺡ‪.٥٩٧٣ :‬‬ ‫ﺃﺑﺮ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻤﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ‪‬‬‫ٰ‬‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ ﻋﻦ ﻋﺒﺪ‬ ‫ﻗﺴﻤﻬﻤﺎ ﻭﻗﻀﻰ ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺴﺘﺴﺐ ﻟﻬﻤﺎ‪ ،‬ﻛﺘﺐ ﺑﺎﺭ‪‬ﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺎ ‪‬ﻗﺎ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻟﻢ ﻳﺒﺮ ﻗﺴﻤﻬﻤﺎ ﻭﻳﻘﻀﻲ ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻭﺍﺳﺘﺴﺐ ﻟﻬﻤﺎ ﻛﺘﺐ ﻋﺎ ‪‬ﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﺭ‪‬ﺍ ﻓﻲ ﺣﻴﺎﺗﻪ«‬ ‫ﺡ‪.٤٨٩١ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨/٥‬ ‪ ،١٩‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٦٣/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٥٢/٥‬ ‪.٢٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪14‬‬ ‫‪  ٨‬ق ا ا و‪ .‬ر ‪+9 /‬‬ ‫ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻣﺎ ﻻ ﻳﺤﺼﻰ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺒﺮﻩ ﺣ ‪‬ﻴﺎ ﻭﻣﻴ ﺘﺎ‪ ،‬ﻭﻳﻠﺘﺰﻡ ﻃﺎﻋﺘﻪ‬ ‫ﻭﻳﺠﺘﻨﺐ ﻣﻌﺼﻴﺘﻪ‪ .‬ﻭﻳﺠﻴﺐ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻳﺤﺴﻦ ﺧﺪﻣﺘﻪ‪ .‬ﻭﻳﻠﻴﻦ ﻟﻪ‬ ‫ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻳﺬﻝ ﻟﻪ‪ ،‬ﻭﻳﺴﺎﺭﻉ ﻓﻲ ﻣﺮﺿﺎﺗﻪ‪ .‬ﻭﻳﻜﺮﻣﻪ ﻭﻳﺴﻤﻊ ﻟﻪ ﻭﻳﻄﻴﻌﻪ‪ ،‬ﻭﻳﺘﻌﺎﻫﺪﻩ‪.‬‬ ‫ﻭﻻ ﻳﻘﻄﻌﻪ ﻣﺎ ﻗﺪﺭ‪ .‬ﻭﻳﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺄﻣﺮﻩ ﺑﻤﻌﺼﻴﺔ‪.‬‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﺍﺳﺎﻩ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺁﺛﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻭﺇﻥ ﻣﺮﺽ ﻟﺰﻡ ﻣﻌﺎﻟﺠﺘﻪ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﻣﺤﺎﺿﺮﺗﻪ‪ ،‬ﻭﺃﺩﺍﻡ ﻋﻴﺎﺩﺗﻪ‪ ،‬ﺇﻥ ﻟﻢ ﺗﻤﻜﻨﻪ ﺍﻹﻗﺎﻣﺔ ﻣﻌﻪ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺷﻴﻊ ﺟﻨﺎﺯﺗﻪ‪،‬‬ ‫ﺗﺮﺣﻢ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻐﻔﺮ‬ ‫ﻭﺣﻀﺮ ﻣﻮﺍﺭﺍﺗﻪ‪ ،‬ﻭﻭﺍﺻﻞ ﺯﻳﺎﺭﺗﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻟ ‪‬ﻴﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬‬ ‫ﻟﻪ‪ .‬ﻭﻻ ﻳﺸﺘﻢ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻓﻴﺸﺘﻤﻮﺍ ﻋﺮﺿﻪ‪.‬‬ ‫ﻭﺟﻮﺑﺎ ﻣﻦ ﺣﻖ ﺍﻷﺏ)‪(١‬؛ ﻷﻧﻬﺎ ﺣﻤﻠﺘﻪ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻏﺬﺗﻪ‬ ‫‬‫ﻭﺣﻖ ﺍﻷﻡ ﺃﻋﻈﻢ‬ ‫ﺑﻠﺒﻨﻬﺎ ﻭﺭﺑﺘﻪ ﻓﻲ ﺣﺠﺮﻫﺎ‪ ،‬ﻭﺿﻤﺘﻪ ﺇﻟﻰ ﺻﺪﺭﻫﺎ‪ ،‬ﻭﺃﻭﻟﺘﻪ ﺍﻟﺨﻴﺮ‪ .‬ﻭﻫﻮ ﻻ ﻳﻘﺪﺭ‬ ‫ﻭﺿﻌﺎ‪ .‬ﺗﻨﻤﻴﻪ‬ ‫‬‫ﺭﻓﻌﺎ‪ ،‬ﻭﻻ‬ ‫ﺩﻓﻌﺎ‪ ،‬ﻭﻻ ‬ ‫ﺿﺮﺍ‪ ،‬ﻭﻻ ﺣﻴﻠﺔ‪ ،‬ﻭﻻ ‬ ‫‪‬‬‫ﻧﻔﻌﺎ‪ ،‬ﻭﻻ‬ ‫ﻟﻨﻔﺴﻪ ‬ ‫ﻭﺗﺴﻬﺮ‪ ،‬ﻭﺗﺨﺪﻣﻪ ﻭﻻ ﺗﻀﺠﺮ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺗﻘﺮﺭ ﻓﻲ ﺁﺛﺎﺭ ﻛﺜﻴﺮﺓ ﺃﻧﻪ ﻻ ﻳﻔﻲ ﺑﺤﻘﻬﻤﺎ ﻭﻟﻮ ﻓﻌﻞ ﻟﻬﻤﺎ ﻣﺎ ﻓﻌﻼ ﺑﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﺤﻤﻠﻬﻤﺎ ﻋﻠﻰ ﻇﻬﺮﻩ‪ ،‬ﻭﻳﻄﻌﻤﻬﻤﺎ ﻭﻳﻤﺴﺢ ﻟﻬﻤﺎ ﺍﻟﻤﺨﺎﻁ ﻭﺍﻟﻠﻌﺎﺏ ﻭﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪،‬‬ ‫ﻧﻈﺮﺍ ﻟﻘﻴﺎﻡ ﺍﻷﻡ ﺑﺎﻟﻌﺐﺀ ﺍﻷﻛﺒﺮ ﻓﻲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﺍﺧﺘﺼﻬﺎ ﺍﻟﺸﺎﺭﻉ ﺑﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺒﺮ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻭﺻﻰ‬ ‫‬‫)‪(١‬‬ ‫ﺑﺒﺮﻫﻤﺎ‪ ،‬ﻭﺗﻘﺪﻳﻢ ﺍﻷﻡ ﻓﻲ ﺍﻟﺒﺮ ﻋﻠﻰ ﺍﻷﺏ ﻓﻲ ﺫﻟﻚ؛ ﻟﺼﻌﻮﺑﺔ ﺍﻟﺤﻤﻞ‪ ،‬ﺛﻢ ﺍﻟﻮﺿﻊ ﻭﺁﻻﻣﻪ‪ ،‬ﺛﻢ‬ ‫‬ ‫ﻓﻀﻼ‬‫ﺍﻟﺮﺿﺎﻉ ﻭﻣﺘﺎﻋﺒﻪ‪ ،‬ﻭﻫﺬﻩ ﺃﻣﻮﺭ ﺗﻨﻔﺮﺩ ﺑﻬﺎ ﺍﻷﻡ ﻭﺗﺸﻘﻰ ﺑﻬﺎ‪ ،‬ﺛﻢ ﺗﺸﺎﺭﻙ ﺍﻷﺏ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ‪،‬‬ ‫ﺳﻴﻤﺎ ﺣﺎﻝ ﺍﻟﻜﺒﺮ‪.‬‬ ‫ﻋﻦ ﺃﻥ ﺍﻷﻡ ﺃﺣﻮﺝ ﺇﻟﻰ ﺍﻟﺮﻋﺎﻳﺔ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﻻ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻷﺑﻮﻳﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﺇﻻ ﻋﻠﻰ ﻧﻔﻘﺔ‬ ‫ﻭﻓﻲ ﺗﻘﺪﻳﻢ ﻫﺬﺍ ﺍﻟﺤﻖ ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻓﺘﻘﺪﻡ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻓﻲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﺭﺃﻱ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻤﺎ ﻟﻬﺎ ﻣﻦ ﻣﺸﻘﺔ ﺍﻟﺤﻤﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺸﻔﻘﺔ‪ ،‬ﻭﺃﻧﻬﺎ‬ ‫ﺑﺮﻫﻤﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦٧/٨‬ ‪.٦٨‬‬ ‫ﺃﺿﻌﻒ ﻭﺃﻋﺠﺰ‪ .‬ﻫﺬﺍ ﻣﺎ ﻟﻢ ﻳﺘﻌﺎﺭﺿﺎ ﻓﻲ ‪‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ‪ ،٢٨/٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٣٣/١١‬‬ ‫‪15‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﻣﺜﻞ ﺃﻥ ﺗﻔﻌﻞ ﺑﻬﻤﺎ ﺑﻨﺘﻬﻤﺎ ﺫﻟﻚ ﻭﺗﺮﺿﻌﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻬﻤﺎ ﻳﻔﻌﻼﻥ ﺫﻟﻚ ﻭﻳﺤﺒﺎﻥ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ‬ ‫‬‫ﺑﻘﺎﺀﻩ‪ ،‬ﻭﻫﻮ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﻳﺤﺐ ﻣﻮﺗﻬﻤﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﻮﺗﻬﻤﺎ‪،‬‬ ‫ﺇﻋﺘﺎﻗﻬﻤﺎ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻛﺈﻋﺘﺎﻗﻬﻤﺎ ﻣﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻌﺎﻥ ﻷﻧﻔﺴﻬﻤﺎ ﻭﻫﻤﺎ ﻧﻔﻊ‬ ‫ﻟﻐﻴﺮﻫﻤﺎ ﻣﺎ ﻟﻢ ﻳﻌﺘﻘﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺘﻘﻬﻤﺎ ﻓﻘﺪ ﻛﺎﻧﺎ ﻷﻧﻔﺴﻬﻤﺎ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺇﻥ ﻓﻌﻞ ﺑﻬﻤﺎ‬ ‫ﻣﺠﺎﺯﻳﺎ ﻟﻬﻤﺎ‪.‬‬ ‫‬‫ﻣﺎ ﻓﻌﻼ ﺑﻪ ﺑﺤﺐ ﻭﺭﺿﻰ ﻭﻛﺮﺍﻫﺔ ﻣﻮﺗﻬﻤﺎ ‪‬‬ ‫ﺟﺪﺍ ﻛﻤﺎ ﻛﺮﻫﺎ ﻣﻮﺗﻪ ﻟﻜﺎﻥ‬ ‫ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﻣﺎ ﺭﻭﻱ »ﺃﻥ ‬ ‫ﺭﺟﻼ ﻗﺎﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺇﻥ ﺃﺑﻮﺍﻱ ﺑﻠﻐﺎ ﻣﻦ ﺍﻟﻜﺒﺮ‬ ‫ﺃﻧﻲ ﺃﻟﻲ ﻣﻨﻬﻤﺎ ﻣﺎ ﻭﻟﻴﺎ ﻣﻨﻲ ﻓﻲ ﺍﻟﺼﻐﺮ ﻓﻬﻞ ﻗﻀﻴﺘﻬﻤﺎ؟ ﻗﺎﻝ‪ :‬ﻻ ﻓﺈﻧﻬﻤﺎ ﻛﺎﻧﺎ‬ ‫ﻳﻔﻌﻼﻥ ﺫﻟﻚ ﻭﻫﻤﺎ ﻳﺤﺒﺎﻥ ﺑﻘﺎﺀﻙ‪ ،‬ﻭﺃﻧﺖ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﻣﻮﺗﻬﻤﺎ«)‪،(١‬‬ ‫ﻓﻌﻠﻖ ﻋﺪﻡ ﻗﻀﺎﺋﻪ ﺣﻘﻬﻤﺎ ﺑﺈﺭﺍﺩﺗﻪ ﻣﻮﺗﻬﻤﺎ‪ ،‬ﻓﻤﻔﻬﻮﻣﻪ ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﺮﺩﻩ ﺑﻞ ﻛﺮﻫﻪ‬ ‫ﻗﺎﺿﻴﺎ ﻭﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﻭﻟﻜﻨﻪ ﮊ ﺍﻗﺘﺼﺮ ﻓﻲ‬ ‫‬‫ﻗﺎﺿﻴﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫‬‫ﻟﻜﺎﻥ‬ ‫ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﻋﻈﻢ ﻏﻔﻠﺘﻪ ﻭﺟﻬﺎﻟﺘﻪ ﺣﻴﺚ‬ ‫‬‫ﻧﻔﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺤﺒﻪ ﻣﻮﺗﻬﻤﺎ‬ ‫ﺍﺩﻋﻰ ﺍﻟﻮﻓﺎﺀ ﻟﻬﻤﺎ ﻣﻊ ﺃﻧﻪ ﻳﺤﺐ ﻣﻮﺗﻬﻤﺎ ﺍﻟﻤﺴﺘﺄﺻﻞ ﻟﻬﻤﺎ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺎﻗﺘﺼﺮ ﻋﻠﻰ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻟﻌﻈﻤﻬﺎ ﻭﻋﻈﻢ ﺍﺩﻋﺎﺀ ﺃﻣﻚ ﺃﻥ ﺍﻟﻮﻓﺎﺀ ﻟﻬﻤﺎ ﻣﻊ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻓﻠﻮ ﻗﺎﻝ ﻟﻪ‪:‬‬ ‫ﺃﻳﻀﺎ ﺇﻧﻚ‬ ‫ﺟﺪﺍ ﻛﻤﺎ ﻛﺮﻫﺎﻩ ﺳﻮﺍﺀ‪ ،‬ﻟﻘﺎﻝ ﮊ ﻟﻪ ‬‫ﺇﻧﻲ ﻻ ﺃﺣﺐ ﻣﻮﺗﻬﻤﺎ ﻭﺇﻧﻲ ﻛﺮﻫﺘﻪ ‪‬‬ ‫ﻟﻢ ﺗﻒ ﻟﻬﻤﺎ ﻷﻧﻬﻤﺎ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ ﻓﻲ ﻭﺟﻮﺩﻙ‪ ،‬ﻭﻷﻥ ﺍﻷﻡ ﺣﻤﻠﺘﻚ ﻓﻲ ﺑﻄﻨﻬﺎ‬ ‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﺨﺼﻠﺘﺎﻥ ﻻ ﺗﻤﻜﻨﺎﻥ ﻣﻨﻚ ﻟﻬﻤﺎ ﻣﻊ ﺃﻧﻪ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺐ ﺍﻟﻮﻟﺪ‬ ‫ﻟﻮﺍﻟﺪﻳﻪ ﻛﺤﺒﻬﻤﺎ ﻟﻪ ﺳﻮﺍﺀ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺪ ﻓﻘﻠﻴﻞ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪3 ٩‬وج ا  ‪ / /‬وأ‪  $%& 9‬ا‬ ‫ﻳﻄﻴﻊ ﺍﻟﻮﻟﺪ ﻭﺍﻟﺪﺍﻩ ﻭﺇﻥ ﺃﻣﺮﺍﻩ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﺃﻫﻠﻪ ﺃﻱ ﺯﻭﺟﺘﻪ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻟﻮ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ٨/٥‬ ‪.٩‬‬ ‫)‪ (٣‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ »ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ ﺗﺤﺘﻲ ﺍﻣﺮﺃﺓ ﺃﺣﺒﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻲ ﻳﻜﺮﻫﻬﺎ‪ ،‬ﻓﺄﻣﺮﻧﻲ ﺃﻥ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪16‬‬ ‫ﻛﺎﻥ ﻻ ﻳﺠﻮﺯ ﻟﻬﻤﺎ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳﺎﻩ ﻣﺼﻠﺤﺔ ﺟﺎﺯ ﻟﻬﻤﺎ ﻛﻤﺎ‬ ‫ﺃﺟﺎﺯﻩ ﺍﻟﻨﺒﻲ ﮊ ﻷﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﺃﻥ ﻳﺄﻣﺮﺍ ﻭﻟﺪﻳﻬﻤﺎ ﺑﻄﻼﻕ ﺯﻭﺟﺘﻴﻬﻤﺎ)‪،(١‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻄﻌﻬﻤﺎ ﺇﻥ ﺃﻣﺮﺍﻩ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻓﻼ ﻳﺄﺛﻢ ﺇﻻ ﺇﻥ‬ ‫ﻟﺰﻣﻬﻤﺎ ﺩﻳﻦ ﻻ ﻳﺠﺪﺍﻥ ﺧﻼﺻﻪ ﺇﻻ ﻣﻦ ﻣﺎﻟﻪ ﺟﻤﻴﻌ ﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻻ ﻣﺎﻝ ﻟﻬﻤﺎ‪،‬‬ ‫ﻣﻜﺮﻭﻫﺎ ﻟﻪ‬ ‫‬‫ﺳﻮﺍﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻧﻴﻮﻱ ﺃﻭ ﺍﻷﺧﺮﻭﻱ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺗﻪ ﺣﺮﺍﻣ ﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺳﻴﺌﺔ ﺍﻟﺨﻠﻖ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻓﻴﻬﺎ ﻓﺴﺎﺩ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ‬ ‫ﺗﺰﻧﻲ ﺃﻭ ﺗﻈﻬﺮ ﻟﻠﺮﺟﺎﻝ ﻭ ﺗﻨﻬﻰ ﻭﻻ ﺗﻨﺘﻬﻲ ﻓﺤﻴﻨﺌﺬ ﻳﻌﺼﻲ ﺇﻥ ﻟﻢ ﻳﻄﺎﻭﻋﻬﻤﺎ ﻷﻥ‬ ‫ﺫﻟﻚ ﺻﻼﺡ ﻟﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺃﻣﺮﺍﻩ ﺃﻥ ﻳﺘﺮﻙ ﻋﻴﺎﻟﻪ ﻟﻠﻀﻴﻌﺔ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﻴﻌﻬﻤﺎ ﻷﻥ ﺫﻟﻚ‬ ‫ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﻋﺘﻘﻬﻤﺎ ﻣﻦ ﺍﻟﺮﻕ ﺭﺟﻲ ﺃﻥ ﻳﻌﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭ)‪.(٢‬‬ ‫‪3 ١٠‬وج ا  ‪ A‬إذن وا‬ ‫ﻻ ﻳﺨﺮﺝ ﺍﻟﻮﻟﺪ ﺩﻭﻥ ﺇﺫﻥ ﻭﺍﻟﺪﻳﻪ ﻓﻲ ﻏﻴﺮ ﻓﺮﺽ ﺗﻌﻴﻦ ﻛﺤﺞ ﻭﻃﻠﺐ ﻗﻮﺕ‬ ‫ﻟﻌﻴﺎﻟﻪ ﺃﻭ ﻣﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺔ ﺃﻭ ﺟﻬﺎﺩ ﺗﻌﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ ﺻﺎﺭ ﻓﺮﺽ ﻋﻴﻦ ﻋﻠﻴﻪ ﻻ ﻳﻘﻮﻡ‬ ‫ﺃﻃﻠﻘﻬﺎ‪ ،‬ﻓﺄﺑﻴﺖ‪ ،‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻠﻨﺒﻲ ﮊ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻚ« ﺃﺧﺮﺟﻪ‬‫=‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫ﻭﺳﺄﻝ ﺭﺟﻞ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺑﻲ ﻳﺄﻣﺮﻧﻲ ﺃﻥ ﺃﻃﻠﻖ ﺍﻣﺮﺃﺗﻲ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻄﻠﻘﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻟﻴﺲ‬ ‫ﻋﻤﺮ ‪ ƒ‬ﺃﻣﺮ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ؟ ﻗﺎﻝ‪ :‬ﺣﺘﻰ ﻳﻜﻮﻥ ﺃﺑﻮﻙ ﻣﺜﻞ ﻋﻤﺮ ‪ . ƒ‬ﻳﻌﻨﻲ ﻻ ﺗﻄﻠﻘﻬﺎ‬ ‫ﺑﺄﻣﺮﻩ ﺣﺘﻰ ﻳﺼﻴﺮ ﻣﺜﻞ ﻋﻤﺮ ﻓﻲ ﺗﺤﺮﻳﻪ ﺍﻟﺤﻖ ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﻋﺪﻡ ﺍﺗﺒﺎﻉ ﻫﻮﺍﻩ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬ ‫ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺑﻜﺮ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺃﻧﻪ ﻳﺠﺐ؛ ﻷﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ﻻﺑﻦ ﻋﻤﺮ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ‬ ‫ﺗﻴﻤﻴﺔ ﻓﻴﻤﻦ ﺗﺄﻣﺮﻩ ﺃﻣﻪ ﺑﻄﻼﻕ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ‪ .‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺮﻫﺎ‪ .‬ﻭﻟﻴﺲ‬ ‫ﺗﻄﻠﻴﻖ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﺑﺮﻫﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧١/٨‬ ‪.٧٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ ﻭﺍﻟﻠﻌﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺮﺟﻞ ﻳﺴﺄﻟﻪ ﺃﺑﻮﻩ ﺃﻥ ﻳﻄﻠﻖ‬ ‫ﺯﻭﺟﺘﻪ‪ ،‬ﺡ‪.١١٨٩ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪.١١/٥‬‬ ‫‪17‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻗﺎﺋﻤﺎ‬‫‬ ‫ﻋﺎﺩﻻ ﺍﺣﺘﻴﺞ ﻟﺤﻀﻮﺭﻩ‪ ،‬ﺃﻭ ‬ ‫ﺇﻣﺎﻣﺎ‬ ‫ﺑﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﻓﻴﻪ ﻟﻪ ﺃﻱ ﺇﻟﻴﻪ‪ :‬ﻛﻜﻮﻧﻪ ‬ ‫ﺑﺄﻣﺮ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺤﺮﺏ ﻻ ﻳﻘﻮﻡ ﺑﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺣﺎﻟﺔ ﺍﺣﺘﻴﺎﺟﻬﻤﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻻ‬ ‫ﺟﺎﺯ ﺍﻟﺨﺮﻭﺝ ﻋﻨﻬﻤﺎ ﻭﻟﻮ ﻣﻨﻌﺎﻩ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺎ ﻳﺨﺮﺝ ﺇﻟﻴﻪ ﻏﻴﺮ ﻓﺮﺽ ﻣﺘﻌﻴﻦ‪ .‬ﻣﻔﻬﻮﻡ‬ ‫ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺠﻬﺎﺩ ﻭﻛﺎﻥ ﻟﻪ ﺃﺑﻮﺍﻥ‪ ،‬ﺃﻱ‪ :‬ﺃﻭ ﻭﺍﺣﺪ‪ ،‬ﻓﻘﻴﺮﺍﻥ ﻛﺎﺭﻫﺎﻥ‬ ‫ﻟﺨﺮﻭﺟﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻭ ﻛﺒﻴﺮﺍﻥ ﺃﻭ ﻣﺮﻳﻀﺎﻥ‪ ،‬ﻓﺄﺭﻯ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ ﻏﻨﻰ ﺃﻥ ﻳﻘﻴﻢ‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﻓﺎﺿﻞ‬‫ﻣﻌﻬﻤﺎ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﺃﻱ‪ :‬ﻓﺎﻹﻗﺎﻣﺔ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻌﻨﻰ ﺃﻓﻀﻞ ﺃﻥ ‪‬‬ ‫ﺑﺤﺴﺐ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻟﻜﻦ ﺍﻹﻗﺎﻣﺔ ﺃﻓﻀﻞ‪ ،‬ﻓﺎﻟﺨﺮﻭﺝ ﻏﻴﺮ ﺟﺎﺋﺰ‪ ،‬ﻭﺫﻟﻚ ﺣﻴﺚ‬ ‫ﻟﻢ ﻳﺘﻌﻴﻦ ﺍﻟﺨﺮﻭﺝ ﻭﺇﻻ ﻭﺟﺐ‪.‬‬ ‫ﻛﺮﻫﺎ ﺇﻥ ﻛﺎﻥ ﻟﻬﻤﺎ ﻏﻨﻰ‪ ،‬ﻛﺬﺍ ﻓﻬﻤﻪ ﻣﻦ‬ ‫ﻭﻋﻠﻴﻪ؛ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ ﻭﻟﻮ ‬ ‫ﻛﻼﻡ ﺍﻟﺮﺑﻴﻊ؛ ﻷﻧﻬﻤﺎ ﻻ ﻳﺤﻈﺮﺍﻥ ﻣﺎ ﻟﻢ ﻳﺤﻈﺮﻩ ﻋﻠﻴﻪ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻤﻨﻌﺎﻧﻪ‬ ‫ﻣﻤﺎ ﻟﻢ ﻳﻤﻨﻌﻪ ﺍﷲ ﻣﻨﻪ ﻭﺃﻣﺮﻩ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻣﻨﻌﺎﻩ ﻛﺎﻟﺠﻬﺎﺩ ﻓﺈﻥ ﺍﷲ ﺃﻣﺮﻩ ﺑﻪ ﻭﻟﻢ ﻳﺸﺘﺮﻁ‬ ‫ﺭﺿﻰ ﻭﺍﻟﺪﻳﻪ ﻓﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ ﺇﺫﺍ ﺗﻌ ‪‬ﻴﻦ ﻭﺍﺳﺘﺤﺴﻨﻪ ﻟﻪ ﺇﺫﺍ ﻟﻢ ﻳﺘﻌ ‪‬ﻴﻦ‪،‬‬ ‫ﺍﻟﺴﻨﺔ ﺇﻻ ﺍﺣﺘﻴﺎﺟﻬﻤﺎ ﺇﻟﻴﻪ ﻟﻤﺮﺽ ﺃﻭ ﻛﺒﺮ ﺃﻭ ﺍﺣﺘﻴﺎﺝ ﻓﺎﻟﺒﺎﻗﻲ ﺑﺎﻕ ‬ ‫ﻭﻟﻢ ﺗﺸﺘﺮﻁ ‪‬‬ ‫ﻛﺮﻫﺎ)‪.(١‬‬ ‫ﻋﻠﻰ ﻭﺟﻮﺑﻪ ﺃﻭ ﺍﺳﺘﺤﺴﺎﻧﻪ ﻭﺇﻥ ‬ ‫)‪(٢‬‬ ‫‪ ED/ ١١‬ا ا  ‪ / +9‬أداء ا‪ D‬ا‪C#‬‬ ‫ﻟﻠﻮﺍﻟﺪﻳﻦ ﻣﻨﻊ ﻭﻟﺪﻫﻤﺎ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻨﻮﺍﻓﻞ ﻣﺜﻞ ﻧﺎﻓﻠﺔ ﺍﻟﺤﺞ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﻌﻤﺮﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻨﻔﻞ‪ ،‬ﺑﻌﺪ ﻗﻀﺎﺀ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻱ‪ :‬ﺃﺩﺍﺋﻪ ﻭﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻓﻬﻮ ﻗﻀﺎﺀ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ١١/٥‬ ‪ ،١٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٦٠/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫‪ ٢٤٢/١١‬ ‪.٢٤٣‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻄﺮﻃﻮﺷﻲ ﻓﻲ ﻛﺘﺎﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ :‬ﻻ ﻃﺎﻋﺔ ﻟﻬﻤﺎ ﻓﻲ ﺗﺮﻙ ﺳﻨ‪‬ﺔ ﺭﺍﺗﺒﺔ‪،‬‬ ‫ﻛﺤﻀﻮﺭ ﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺳﺄﻻﻩ ﺗﺮﻙ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻭﺍﻡ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﻟﻮ ﺩﻋﻮﺍﻩ ﻷﻭﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻓﺎﺗﺘﻪ ﻓﻀﻴﻠﺔ ﺃﻭﻝ‬ ‫ﺍﻟﻮﻗﺖ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٧١/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪18‬‬ ‫ﻟﻐﻮﻱ‪ ،‬ﺣﻘﻴﻘﺔ ﻟﻐﻮﻳﺔ ﻣﺠﺎﺯ ﻋﺮﻓﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻌﺮﻑ ﺍﻟﻔﻘﻬﻲ ﺍﺳﺘﺪﺭﺍﻙ‬ ‫ﺍﻟﻮﺍﺟﺐ ﺑﻌﺪ ﻭﻗﺘﻪ ﺍﻟﻤﻘﺪﺭ ﻟﻪ‪ ،‬ﻭﺍﻷﺩﺍﺀ ﻓﻌﻠﻪ ﻓﻲ ﻭﻗﺘﻪ ﺍﻟﻤﻘﺪﺭ ﻟﻪ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﺍﻹﻋﺎﺩﺓ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻟﺨﻠﻞ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﺤﺠﺔ ﺍﻟﻔﺮﻳﻀﺔ ﺣﺠﺔ ﺍﻹﺳﻼﻡ؛ ﻷﻧﻪ‬ ‫‬‫ﺛﺎﻧﻴﺎ‬ ‫ﻓﻌﻠﻪ ﻓﻲ ﻭﻗﺘﻪ ‬ ‫ﻻ ﻳﺘﻢ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻬﺎ ﻟﻤﻦ ﺃﻃﺎﻕ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻤﻨﻊ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﻨﻔﻞ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﻓﻲ ﻧﻔﻞ ﻟﻪ ﺣﺪ‬ ‫ﻛﺎﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻗﻄﻌﻪ ﻷﻥ ﻗﻄﻊ ﺍﻟﻌﻤﻞ ﺇﺑﻄﺎﻝ ﻟﻪ‪ ،‬ﻭﺇﺑﻄﺎﻟﻪ ﻛﺒﻴﺮﺓ‪،‬‬ ‫ﻭﻳﻠﺰﻣﻪ ﺇﺗﻤﺎﻣﻬﺎ ﻭﺇﺑﺪﺍﻟﻬﺎ ﺇﻥ ﺃﻓﺴﺪﻫﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺇﺑﺪﺍﻟﻬﺎ‬ ‫ﺇﻥ ﺃﻓﺴﺪﻫﺎ ﻓﻼ ﻳﺒﺪﻝ ﺇﻥ ﻣﻨﻌﺎﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻨﻮﺍﻓﻞ ﺇﺫﺍ ﺩﺧﻞ ﺇﻧﺴﺎﻥ ﻓﻴﻬﺎ‬ ‫ﻓﺎﻧﺘﻘﻀﺖ ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﺑﺪﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺗﻠﺰﻡ ﺍﻟﻨﺎﻓﻠﺔ ﺇﺫﺍ ﻧﻮﺍﻫﺎ‪،‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺠﺐ ﺇﺫﺍ ﻧﻮﻯ ﻭﺗﻠﻔﻆ ﺃﻟﺰﻣﺎﻩ ﺍﻟﻮﻓﺎﺀ ﻭﻟﻮ ﻣﻨﻌﺎﻩ ﺇﺫﺍ ﺍﺳﺘﻐﻨﻴﺎ ﻋﻨﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻭﺍﺟﺒﺎ ﻭﻋﻨﺪﻫﻤﺎ ﻏﻴﺮ ﻭﺍﺟﺐ ﻭﻣﻨﻌﺎﻩ ﻓﻼ ﻳﻄﻌﻬﻤﺎ‪ ،‬ﻛﺎﻟﻌﻤﺮﺓ ﻓﺈﻧﻬﺎ‬ ‫‬‫ﻛﺎﻥ ﻋﻨﺪﻩ ﺷﻲﺀ‬ ‫ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺇﻥ ﻭﺟﺐ ﻋﻨﺪﻫﻤﺎ ﻭﻟﻢ ﻳﺠﺐ ﻋﻨﺪﻩ ﻃﺎﻭﻋﻬﻤﺎ ﻓﻲ‬ ‫ﺃﻣﺮﻫﻤﺎ ﺑﺘﺮﻛﻪ ﻭﻋﻠﻴﻬﻤﺎ ﺍﻹﺛﻢ ﻓﻲ ﺃﻣﺮﻫﻤﺎ ﻭﻻ ﻋﻠﻴﻪ ﺇﺫ ﻟﻢ ﻳﺠﺐ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻪ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺷﻲﺀ ﻭﺃﺑﺎﺡ ﺍﻵﺧﺮ ﻓﻼ ﻳﻔﻌﻞ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻪ ﺃﺣﺪﻫﻤﺎ ﻭﺃﻭﺟﺐ ﺍﻵﺧﺮ‬ ‫ﻃﻠﺐ ﺍﺗﻔﺎﻗﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ ﻓﻌﻞ ﺍﻷﺣﺮﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﻌﻞ ﻣﺎ ﺗﺤﺒﻪ ﺍﻷﻡ ﻷﻧﻬﺎ‬ ‫ﺃﺭﺣﻢ‪ ،‬ﻭﻟﺤﺪﻳﺚ‪» :‬ﺇﺫﺍ ﺩﻋﺎﻙ ﺃﺑﻮﻙ ﻭﺃﻣﻚ ﻓﺄﺟﺐ ﺃﻣﻚ«)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٢‬أ‪ /‬ا ا  ‪G +9‬وج ‪ /‬ا ‪F‬د‬ ‫ﻟﻠﻮﺍﻟﺪﻳﻦ ﺃﻣﺮ ﻭﻟﺪﻫﻤﺎ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ١٣/٥‬ ‪ ،١٤‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٦١/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٢٣/٥‬ ‪ ٤٢٤‬ﻁ ‪١٤١٩ ٢‬ﻫ‪١٩٩٩/‬ﻡ‪ .‬ﻭﺍﻟﺤﺪﻳﺚ ﻭﺭﺩ‬ ‫ﻓﻲ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﺑﻠﻔﻆ‪» :‬ﺇﺫﺍ ﺩﻋﺘﻚ ﻭﺍﻟﺪﺗﻚ ﻭﺃﻧﺖ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﺄﺟﺒﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺩﻋﺎﻙ‬ ‫ﺃﺑﻮﻙ ﻓﻼ ﺗﺠﺒﻪ ﺣﺘﻰ ﺗﻔﺮﻍ«‪ ،‬ﺡ‪.٨٠٩٠ :‬‬ ‫ﻛﺎﻓﺮﺍ‪ ،‬ﺇﻻ ﺇﺫﺍ =‬ ‫)‪ (٢‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺠﻬﺎﺩ ﺇﻻ ﺑﺈﺫﻥ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﺑﺈﺫﻥ ﺃﺣﺪﻫﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﻵﺧﺮ ‬ ‫‪19‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺧﺮﻭﺟﻪ ﻣﻔﺴﺪﺓ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺧﺮﻭﺟﻪ ﺍﻧﻬﺰﺍﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﺈﻧﻪ ﻳﺠﺐ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺧﺮﻭﺟﻪ ﺍﻧﻬﺰﺍﻣﻬﻢ ﻟﻢ ﻳﺠﺰ ﻟﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ED/ ١٣‬ا ا  ‪ / +9‬ا رة‬ ‫ﻣﺤﺘﺎﺟﺎ ﻟﻠﺘﺠﺎﺭﺓ ﻷﺩﺍﺀ‬ ‫‬‫ﻟﻠﻮﺍﻟﺪﻳﻦ ﻣﻨﻊ ﻭﻟﺪﻫﻤﺎ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻭﺍﺟﺐ ﻣﻦ ﻭﺍﺟﺒﺎﺗﻪ ﺍﻟﻤﺎﻟﻴﺔ؛ ﻛﺄﺩﺍﺀ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﺃﻭ ﻧﻔﻘﺔ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﻢ ﻓﺈﻥ‬ ‫ﻛﺎﻥ ﻟﻨﻔﻘﺔ ﺃﻭ ﺩﻳﻦ ﺩﻧﻴﻮﻱ ﺃﻭ ﺃﺧﺮﻭﻱ؛ ﻛﺎﻻﻛﺘﺴﺎﺏ ﻟﺤﺠﺔ ﻟﺰﻣﺘﻪ ﻭﻟﻢ ﻳﺠﺪ‬ ‫ﻣﺎ ﻳﺤﺞ ﺑﻪ‪ ،‬ﻭﻛﺎﻟﻜﻔﺎﺭﺍﺕ ﻛﺬﻟﻚ‪.‬‬ ‫= ﺗﻌ ‪‬ﻴﻦ‪ ،‬ﻛﺄﻥ ﻳﻨﺰﻝ ﺍﻟﻌﺪﻭ ﺑﻘﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻔﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻤﻜﻨﻪ ﺇﻋﺎﻧﺘﻬﻢ ﺃﻥ ﻳﻘﺼﺪﻫﻢ‬ ‫ﻣﻐﻴ ﺜﺎ ﻟﻬﻢ‪ ،‬ﺃﺫﻥ ﺍﻷﺑﻮﺍﻥ ﺃﻡ ﻟﻢ ﻳﺄﺫﻧﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻀﻴﻌﺎ‪ ،‬ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻪ ﺗﺮﻙ ﻣﻦ‬ ‫ﻳﻀﻴﻊ ﻣﻨﻬﻤﺎ ﻭﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﺃﻧﻪ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻳﻨﻮﺏ ﻋﻨﻪ ﻏﻴﺮﻩ ﻓﻴﻪ‪ ،‬ﻭﺑﺮ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺮﺽ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻻ ﻳﻨﻮﺏ ﻋﻨﻪ ﻓﻴﻪ ﻏﻴﺮﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٣٣/١٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،١٥/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٠/٢‬‬ ‫)‪ (٢‬ﻭﺿﻊ ﻓﻘﻬﺎﺀ ﺍﻟﺤﻨﻔﻴﺔ ﻟﺬﻟﻚ ﻗﺎﻋﺪﺓ ﺣﺎﺻﻠﻬﺎ‪ :‬ﺃﻥ ﻛﻞ ﺳﻔﺮ ﻻ ﻳﺆﻣﻦ ﻓﻴﻪ ﺍﻟﻬﻼﻙ‪ ،‬ﻭﻳﺸﺘﺪ ﻓﻴﻪ‬ ‫ﺍﻟﺨﻄﺮ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻮﻟﺪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻴﻪ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﺍﻟﺪﻳﻪ؛ ﻷﻧﻬﻤﺎ ﻳﺸﻔﻘﺎﻥ ﻋﻠﻰ ﻭﻟﺪﻫﻤﺎ‪ ،‬ﻓﻴﺘﻀﺮﺭﺍﻥ‬ ‫ﺑﺬﻟﻚ‪ .‬ﻭﻛﻞ ﺳﻔﺮ ﻻ ﻳﺸﺘﺪ ﻓﻴﻪ ﺍﻟﺨﻄﺮ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻴﻪ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻀﻴﻌﻬﻤﺎ؛‬ ‫ﻻﻧﻌﺪﺍﻡ ﺍﻟﻀﺮﺭ‪.‬‬ ‫ﻭﺑﺬﺍ ﻻ ﻳﻠﺰﻣﻪ ﺇﺫﻧﻬﻤﺎ ﻟﻠﺴﻔﺮ ﻟﻠﺘﻌﻠﻢ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺘﻴﺴﺮ ﻟﻪ ﺫﻟﻚ ﻓﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﺁﻣ ﻨﺎ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺨﻒ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻀﻴﺎﻉ؛ ﻷﻧﻬﻤﺎ ﻻ ﻳﺘﻀﺮﺭﺍﻥ ﺑﺬﻟﻚ‪ ،‬ﺑﻞ ﻳﻨﺘﻔﻌﺎﻥ ﺑﻪ‪ ،‬ﻓﻼ ﺗﻠﺤﻘﻪ ﺳﻤﺔ ﺍﻟﻌﻘﻮﻕ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﻛﺎﻧﺎ ﻣﺴﺘﻐﻨﻴﻴﻦ ﻋﻦ ﺧﺪﻣﺔ ﺍﺑﻨﻬﻤﺎ‪ ،‬ﻭﻳﺆﻣﻦ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻀﻴﺎﻉ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﺨﺮﺝ ﺇﻟﻴﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻤﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺤﺘﺎﺟﻴﻦ ﺇﻟﻴﻪ ﻭﺇﻟﻰ ﺧﺪﻣﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺎﻓﺮ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻤﺎ‪.‬‬ ‫ﻭﻓﺼﻞ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺍﻟﺴﻔﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺄﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﺘﺤﺼﻴﻞ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﻻ ﺗﺘﻮﻓﺮ ﻓﻲ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﻣﻌﺮﻓﺔ ﺍﻹﺟﻤﺎﻉ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺨﻼﻑ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻛﺎﻥ‬‫‪‬‬‫ﺑﻠﺪﻩ‪ ،‬ﻛﺎﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻟﻪ ﺫﻟﻚ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻤﺎ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺃﻫﻠﻴﺔ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻻ ﻃﺎﻋﺔ ﻟﻬﻤﺎ ﻓﻲ ﻣﻨﻌﻪ؛ ﻷﻥ ﺗﺤﺼﻴﻞ ﺩﺭﺟﺔ‬ ‫ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻟﻠﺘﻔﻘﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻓﻲ ﺑﻠﺪﻩ ﺫﻟﻚ‪ ،‬ﻟﻢ‬ ‫ﺳﻔﺮﺍ ﻟﻠﺘﺠﺎﺭﺓ ﻳﺮﺟﻮ ﺑﻪ ﻣﺎ ﻳﺤﺼﻞ ﻟﻪ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﻓﻼ‬‫‬‫ﻳﺠﺰ ﻟﻪ ﺍﻟﺴﻔﺮ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ‬ ‫ﻳﺨﺮﺝ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٠/٨‬ ‪.٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪20‬‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪ :‬ﻗﺎﻡ‬ ‫ﻭﻳﻤﻨﻌﺎﻩ ﻣﻦ ﺳﻔﺮ ﻣﻄﻠﻘﺎ ﺇﻻ ﻟﻤﺎ ﻻ ‬ ‫ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻟﻠﻨﺒﻲ ﮊ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻲ ﻫﺎﺟﺮﺕ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻫﺎﺟﺮﺕ ﺍﻟﺸﺮﻙ‪ ،‬ﻫﻞ ﻟﻚ ﺃﺣﺪ ﻓﻲ ﺍﻟﻴﻤﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺃﺑﻮﺍﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺫﻫﺐ‬ ‫ﻓﺎﺳﺘﺄﺫﻧﻬﻤﺎ«)‪ ،(١‬ﻫﺬﺍ ﺑﻌﺪ ﻧﺴﺦ ﻭﺟﻮﺏ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻮﺻﻞ ﺃﺣﺪ ﺇﻟﻰ ﺩﻳﻦ‬ ‫ﺍﷲ ﻓﻲ ﺑﻠﺪﻩ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻬﺠﺮﺓ ﻟﻴﺘﻮﺻﻞ ﻓﻲ ﺃﻱ ﺯﻣﺎﻥ ﻛﺎﻥ ﻭﻟﻮ ﻣﻨﻌﻪ ﻭﺍﻟﺪﺍﻩ‪،‬‬ ‫ﻗﺎﺋﻤﺎ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﺑﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻖ ﺫﻟﻚ‬ ‫ﻓﺈﻥ ﺃﻃﺎﻕ ﺣﻤﻠﻬﻤﺎ ﻣﻌﻪ ﺃﻭ ﺗﺮﻙ ﻟﻬﻤﺎ ‬ ‫ﺃﻭ ﺃﺑﻴﺎ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻌﻪ ﺗﺮﻛﻬﻤﺎ ﻭﻣﻀﻰ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻬﻤﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﻷﺳﻔﺎﺭ‬ ‫ﻟﻠﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺒﻌﻴﺪ ﺃﻧﻪ ﻟﻴﺲ ﻟﻬﻤﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﻷﺳﻔﺎﺭ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﻘﺮﺏ‪ ،‬ﻭﻫﻮ‬ ‫ﻛﺬﻟﻚ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻻ ﻳﺤﺴﻦ ﻟﻬﻤﺎ ﻣﻨﻌﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﻣﻨﻌﺎﻩ ﻟﺰﻣﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻭﻻ‬ ‫ﻳﻌﺼﻬﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺴﺘﻐﻨﻴﺎ ﻋﻨﻪ ﻭﻟﺰﻣﻪ ﺩﻳﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺠﺪ ﻭﻓﺎﺀ ﺳﺎﻓﺮ ﻭﺗﺮﻛﻬﻤﺎ‬ ‫ﻟﻤﻦ ﺩﻭﻧﻪ ﻛﺎﺑﻨﻪ ﻭﺍﺑﻦ ﺍﺑﻦ ﺃﻭ ﻣﺜﻠﻪ ﻛﺄﺥ ﺃﻭ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺩﻳﻮﻥ ﺍﷲ ﻓﻴﻘﻮﻡ‬ ‫ﻣﻌﻬﻤﺎ ﻭﻳﻨﻮﻱ ﺧﻼﺻﻬﺎ ﺇﻥ ﻟﻢ ﻳﺴﺘﻐﻨﻴﺎ ﻋﻨﻪ)‪.(٢‬‬ ‫‪  H ١٤‬ا ‪  $‬و‪#‬ة ا ا‬ ‫ﻻ ﻳﺼﺢ ﻛﻴﺲ ﻣﻦ ﻟﻪ ﺃﺑﻮﺍﻥ ﺃﻭ ﻭﺍﺣﺪﺃﻱ‪ :‬ﻇﺮﻓﺘﻪ ﻭﻋﺪﻡ ﺳﻔﻬﻪ ﻭﺫﻟﻚ ﻛﻤﺎﻝ‬ ‫ﺩﻳﻨﻪﻭﻣﻦ ﺛ ‪‬ﻢ ﻭﺟﺐ ﺗﺠﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪﻫﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ ﺃﻭ ﺑﻌﺪ ﻣﻮﺕ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻓﺈﻧﻪ ﻳﺠﺪﺩ ﺍﻟﺘﻮﺑﺔ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﻮﻝ ﺑﻌﺾ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﺍﻷﺑﻮﻳﻦ‪،‬‬ ‫ﺃﻧﻬﺎ ﺗﺠﺐ ﺑﻌﺪﻫﻤﺎ‪ ،‬ﺃﻭ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺛﺎﺑﺘﺔ ﺑﻌﺪﻫﻤﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﺒﻞ ﻣﻮﺗﻬﻤﺎ ﻓﻘﺪ ﺗﻔﺴﺪ ﺑﻬﻤﺎ ﻭ»ﺍﻷﺛﺮﺍﻥ« ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﻗﺎﻝ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻻ ﻳﺼﺢ ﻛﻴﺲ ﻣﻦ ﻟﻪ ﺃﺑﻮﺍﻥ‪،‬‬ ‫ﺑﻜﺮ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻭﻗﺎﻝ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻬﺎﺩ ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻐﺰﻭ ﻭﺃﺑﻮﺍﻩ ﻛﺎﺭﻫﺎﻥ ﺡ‪.٢٥٣٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،١٥/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦١/٢‬‬ ‫‪21‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻠﻮﻟﺪ ﺑﺎﻟﺒﺮﻛﺔ ﺗﻮﺳﻊ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺷﺘﻤﻬﻤﺎ ﻳﻀﻴﻘﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺃﻳﻀﺎ ﻗﻴﻞ‪ :‬ﻟﻮ ﺣﻤﻠﻬﻤﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ﺃﻭ ﺃﻃﻌﻤﻬﻤﺎ ﺃﻭ ﺳﻘﺎﻫﻤﺎ ﺃﻭ‬ ‫»ﺍﻟﺪﻳﻮﺍﻥ« ‬ ‫ﺃﺿﺠﻌﻬﻤﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ﻟﻢ ﻳﺘﻢ ﺣﻘﻮﻗﻬﻤﺎ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺑﻜﺮ ‪ ƒ‬ﺃﻧﻪ ﺃﻭﺻﻰ ‬ ‫ﺭﺟﻼ ﺑﺒﺮ ﺃﻣﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺣﻤﻠﺘﻬﺎ ﻋﻠﻰ ﻇﻬﺮﻙ ﺇﻟﻰ ﻣﻜﺔ‬ ‫ﻓﺤﺠﺠﺖ ﺑﻬﺎ ﺛﻢ ﺭﺟﻌﺖ ﺇﻟﻰ ﻣﻨﺰﻟﻚ ﻣﺎ ﺃﺩﻳﺖ ﺣﻘﻬﺎ)‪.(١‬‬ ‫‪ / ! ١٥‬أ ن وا‬ ‫ﻋﻘﻬﻤﺎ ﻣﻦ ﺃﺣﺰﻧﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺳﺎﺀ ﺇﻟﻴﻬﻤﺎ ﻭﻋﺼﺎﻫﻤﺎ ﻭﻟﻢ ﻳﺒﺮﻫﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‬ ‫ﺷﺎﺫ ﻷﻧﻬﻤﺎ ﻗﺪ ﻳﺤﺰﻧﺎﻥ ﻭﻫﻤﺎ ﻇﺎﻟﻤﺎﻥ ﺑﺈﻟﺰﺍﻣﻬﻤﺎ ﺍﻟﻮﻟﺪ ﻣﺎ ﻳﻌﺴﺮ ﻋﻠﻴﻪ ‪‬‬ ‫ﺟﺪﺍ ﺃﻭ‬ ‫ﻣﺎ ﻻ ﻧﻔﻊ ﻟﻬﻤﺎ ﻭﻻ ﻟﻪ ﻓﻴﻪ)‪.(٢‬‬ ‫‪ CJ# ١٦‬إر‪I‬ء ا ا‬ ‫ﻣﺮﺿﻴﺎ ﻟﻮﺍﻟﺪﻳﻪ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻓﺘﺢ ﻟﻪ ﺑﺎﺏ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﺻﺒﺢ‬ ‫‬‫ﻣﻦ ﺃﺻﺒﺢ‬ ‫ﻣﺮﺿﻴﺎ ﻷﺑﻮﻳﻪ ﺃﺻﺒﺢ‬ ‫‬‫ﻣﺴﺨﻄ ﺎ ﻟﻬﻤﺎ ﻓﺘﺢ ﻟﻪ ﺑﺎﺏ ﻟﻠﻨﺎﺭ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻣﻦ ﺃﺻﺒﺢ‬ ‫ﻟﻪ ﺑﺎﺑﺎﻥ ﻣﻔﺘﻮﺣﺎﻥ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﻣﺴﻰ ﻓﻤﺜﻞ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪ ﻓﻮﺍﺣﺪ‪،‬‬ ‫ﻣﺴﺨﻄﺎ ﻟﻬﻤﺎ ﺃﺻﺒﺢ ﻟﻪ ﺑﺎﺑﺎﻥ ﻣﻔﺘﻮﺣﺎﻥ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻭﻣﻦ ﺃﺻﺒﺢ ﺃﻭ ﺃﻣﺴﻰ‬ ‫ﻭﺍﺣﺪ ﻓﻮﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻇﻠﻤﺎ ﻭﺇﻥ ﻇﻠﻤﺎ ﻭﺇﻥ ﻇﻠﻤﺎ«)‪.(٣‬‬ ‫ﻭﻣﻌﻨﻰ ﻓﺘﺢ ﺑﺎﺏ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺃﻭ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﺗﻴﺴﻴﺮ ﻋﻤﻞ ﻳﻮﺻﻞ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺃﻭ‬ ‫ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻳﻮﺻﻞ ﺍﻟﺒﺎﺏ ﺇﻟﻰ ﺩﺍﺧﻞ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻹﺭﺿﺎﺀ ﺃﻭ ﺍﻹﺳﺨﺎﻁ‬ ‫ﻓﺬﻟﻚ ﺗﻤﺜﻴﻞ ﺍﺳﺘﻌﺎﺭﻱ‪ ،‬ﺃﻭ ﺷﺒﻪ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺒﺎﺏ ﻓﺎﺳﺘﻌﺎﺭ ﻟﻪ ﻟﻔﻆ ﺑﺎﺏ ﺑﺠﺎﻣﻊ‬ ‫ﺍﻹﻳﺼﺎﻝ‪ ،‬ﻭﻳﺠﻮﺯ ﺣﻤﻞ ﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻳﻔﺘﺢ ﺍﻟﻤﻠﻚ ﺍﻟﺒﺎﺏ ﻛﻤﺎ ﻳﺆﻣﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ١٥/٥‬ ‪ ،١٦‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ٥٦١/٢‬ ‪.٥٦٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،١٧/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٢/٢‬‬ ‫)‪ (٣‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﺑﺎﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺡ‪٢٠١٢٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪22‬‬ ‫ﺑﻜﺘﺎﺑﺔ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻭ ﺍﻟﺤﺴﻨﺎﺕ ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﺳﺘﻤﺤﻰ ﻓﻴﻔﺘﺤﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺤﻮﻝ ﻋﻦ‬ ‫ﺻﻔﺘﻪ ﺍﻟﺘﻲ ﻓﺘﺢ ﺑﻬﺎ ﺃﻏﻠﻖ ﻓﻲ ﺣﻘﻪ ﺑﻤﺎ ﻳﻤﻨﻌﻪ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺩﻭﻥ ﻏﻴﺮﻩ ﺃﻭ ﺗﺮﻙ‬ ‫ﻣﻔﺘﻮﺣﺎ ﻭﻻ ﻳﻄﻴﻖ ﺩﺧﻮﻟﻪ ﻟﻮ ﺟﺎﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻠﺖ ﺫﻟﻚ ﻷﻧﻪ ﻳﺠﺘﻤﻊ ﺁﻻﻑ ﻣﺮﺿﻮﻥ‬ ‫‬ ‫ﻵﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﺗﻬﻢ ﻭﺁﻻﻑ ﻣﺴﺨﻄﻮﻥ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻟﻠﺠﻨﺔ ﺇﻻ ﺛﻤﺎﻧﻴﺔ‬ ‫ﺃﺑﻮﺍﺏ)‪.(١‬‬ ‫‪ ١٧‬د‪ %‬ة ا ا ‪ K%‬ا  و‬ ‫ﻭﺩﻋﻮﺗﻬﻤﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ‪ ،‬ﺃﻱ‪ :‬ﺗﻘﻄﻊ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻘﻄﻊ‬ ‫ﺍﻟﺴﻴﻒ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻛﺬﺍ ﺗﻘﻄﻊ ﻋﻨﻪ ﺷﺮﻫﻤﺎ ﺇﺫﺍ ﺑﺮﻫﻤﺎ)‪.(٢‬‬ ‫ﻭﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪ ﻟﻮﻟﺪﻩ ﺗﺨﺮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ؛ ﻳﻌﻨﻲ ﺃﻧﻬﺎ ﻋﻈﻴﻤﺔ‬ ‫ﻻ ﺗﻘﻮﻡ ﻟﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺄﻧﻬﺎ ﺟﺴﻢ ﺣﺎﺩ ﻳﻨﻔﺬﻫﻤﺎ ﻭﻻ ﻳﻌﺠﺰ ﻋﻦ‬ ‫ﺛﻘﺒﻬﻤﺎ ﻟﻘﻮﺗﻪ ﻭﺷﺪﺓ ﺣﺪﻩ‪ ،‬ﻭﻟﻮﺡ ﺑﺬﻟﻚ ﺇﻟﻰ ﺃﻧﻬﺎ ﺗﻮﺻﻞ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺍﻟﺴﺎﺑﻌﺔ ﺃﻭ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﺗﺤﺖ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﺭﺽ ﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ‪ ،‬ﻓﺄﻝ‬ ‫ﻓﻴﻬﺎ ﻟﻼﺳﺘﻐﺮﺍﻕ‪ ،‬ﻭﻓﻴﻪ ﺩﻋﻮﺓ ﺍﻷﻡ ﺃﺳﺮﻉ ﻷﻧﻬﺎ ﺃﺭﺣﻢ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﻟﺮﺣﻴﻢ‬ ‫ﻻ ﺗﺴﻘﻂ‪ ،‬ﺍﻟﺮﺣﻴﻢ ﺑﺎﻟﻴﺎﺀ ﻛﺜﻴﺮ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻛﺜﻴﺮﻫﺎ ﻻ ﺗﺴﻘﻂ‬ ‫ﺩﻋﻮﺗﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺃ ‪‬ﻣﺎ ﺃﻭ ﻏﻴﺮ ﺃﻡ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺭﺣﻢ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﻟﻰ ﺳﺮﻋﺔ ﺇﺟﺎﺑﺔ‬ ‫ﺩﻋﺎﺋﻪ ﻭﻋﺪﻡ ﺳﻘﻮﻃﻪ)‪.(٣‬‬ ‫‪ ١٨‬د‪ %‬ة اﻷم أ‪ OP‬إ‪ $N‬و&‪ $%& I F%‬اﻷب‬ ‫ﺩﻋﻮﺓ ﺍﻷﻡ ﺃﺳﺮﻉ ﺇﺟﺎﺑﺔ ﻭﺑﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺿﻌﻔﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺩﻋﻮﺍﻩ ﻓﻠﻴﺠﺒﻬﻤﺎ‬ ‫ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻬﻤﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﻋﻠﻴﻪ ﺍﺗﺒﻌﻬﺎ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﺼﻼﺡ ﻣﻊ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،١٧/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٦٢/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠٠/٢‬ ‪.٢٠١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪ ،١٧/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ٥٦٢/٢‬ ‪.٥٦٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩/٥‬ ‪ ،٢٠‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٣/٢‬‬ ‫‪23‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺍﻷﺏ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻋﻠﻤﻮﺍ ﺑﻨﻴﻜﻢ ﺍﻟﺴﺒﺎﺣﺔ ﻭﺍﻟﺮﻣﻲ ﻭﻟﻨﻌﻢ ﻟﻬﻮ ﺍﻟﻤﺆﻣﻨﺔ‬ ‫ﻣﻐﺰﻟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺩﻋﺎﻙ ﺃﺑﻮﻙ ﻭﺃﻣﻚ ﻓﺄﺟﺐ ﺃﻣﻚ«)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻦ ﻣﻜﺎﻧﻪ ﻟﻮﺍﻟﺪﻳﻪ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻬﻤﺎ‪،‬‬ ‫ﻭﻟﻤﺎ ﺩﺧﻞ ﻳﻌﻘﻮﺏ ﻋﻠﻰ ﺍﺑﻨﻪ ﻳﻮﺳﻒ ‪ 6‬ﻟﻢ ﻳﻘﻢ ﻟﻪ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺗﺘﻌﺎﻇﻢ‬ ‫ﻳﺎ ﻳﻮﺳﻒ ﺃﻥ ﺗﻘﻒ ﻷﺑﻴﻚ ﻓﻮﻋﺰﺗﻲ ﻭﺟﻼﻟﻲ ﻻ ﺃﺧﺮﺟﺖ ﻣﻦ ﺻﻠﺒﻚ ﻧﺒ ‪‬ﻴﺎ‪ ،‬ﻭﻟﻤﺎ‬ ‫ﺃﻭﺣﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻰ ﻣﻮﺳﻰ‪ ~ } | { z y x ﴿ :‬ﮯ ﴾ ]ﻃﻪ‪،[٤٤ :‬‬ ‫﴿ ‪ ﴾ y x‬ﺃﻱ‪ :‬ﻟﻔﺮﻋﻮﻥ ﴿ ‪ ،﴾ { z‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ‪ ،‬ﺃﻗﻮﻝ ﻟﻪ ‬ ‫ﻗﻮﻻ ﻟﻴ ﻨﺎ ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﻓﻴﻚ ﻣﺎ ﻗﺎﻝ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺬﻱ ﺭﺑﺎﻙ ﻭﺃﻧﺎ ﺃﻭﻟﻰ ﺑﻜﻔﺎﻳﺘﻪ ﻋﻨﻚ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﺎﺫﺍ ﻋﻠﻰ‬ ‫ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﺼﺪﻗﺔ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﻟﻮﺍﻟﺪﻳﻪ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺴﻠﻤﻴﻦ ﻓﻴﻜﻮﻥ‬ ‫ﻟﻬﻤﺎ ﺃﺟﺮﻫﺎ ﻭﻳﻜﻮﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮﻫﻤﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﺮﻫﻤﺎ ﺷﻲﺀ«)‪.(٢‬‬ ‫‪ ١٩‬أ‪ /‬ا ا و‪ CS +9‬ا‪+‬ح أو ا‪+‬وف‬ ‫ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻃﺎﻋﺔ ﻭﺍﻟﺪﻳﻪ ﺑﻔﻌﻞ ﺍﻟﻤﺒﺎﺡ ﻭﺍﻹﺳﺮﺍﻉ ﻓﻲ ﺗﻨﻔﻴﺬﻩ‪ ،‬ﻭﺇﻥ ﻧﻬﻴﺎﻩ ﻋﻦ‬ ‫ﻣﺤﺮﻡ ﺃﻭ ﻣﻜﺮﻭﻩ ﻭﺟﺐ ﺃﻥ ﻳﻄﻴﻌﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻮﺻﻴﻜﻢ‬ ‫ﺑﺄﻣﻬﺎﺗﻜﻢ ﺛﻢ ﻳﻮﺻﻴﻜﻢ ﺑﺄﻣﻬﺎﺗﻜﻢ ﺛﻢ ﻳﻮﺻﻴﻜﻢ ﺑﺂﺑﺎﺋﻜﻢ ﺛﻢ ﻳﻮﺻﻴﻜﻢ ﺑﺎﻷﻗﺮﺏ‬ ‫ﻓﺎﻷﻗﺮﺏ«)‪ ،(٣‬ﻭﻫﺬﺍ ﻳﺪﻝ ﺃﻥ ﺣﻖ ﺍﻷﻡ ﺃﻋﻈﻢ‪ ،‬ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﻷﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﺃﺣﻖ‬ ‫ﺍﻟﻨﺎﺱ ﺑﻚ ﺑﺤﺴﻦ ﺍﻟﺼﺤﺒﺔ ﺃﻣﻚ ﺛﻢ ﺃﻣﻚ ﺛﻢ ﺃﻣﻚ ﺛﻢ ﺃﺑﻮﻙ«)‪ ،(٤‬ﻭﻛﺎﻥ‬ ‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺇﺫﺍ ﻏﺪﺍ ﻣﻦ ﻣﻨﺰﻟﻪ ﻟﺒﺲ ﺛﻴﺎﺑﻪ ﻭﻭﻗﻒ ﻋﻠﻰ ﺃﻣﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ‬ ‫ﺧﻴﺮﺍ ﻛﻤﺎ ﺭﺑﻴﺘﻨﻲ ﺻﻐﻴﺮﺍ‪ ،‬ﻭﺗﺮﺩ‬ ‫ﻳﺎ ﺃﻣﺎﻩ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﺟﺰﺍﻙ ﺍﷲ ﻋﻨﻲ ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺡ‪ ،٦٩٥٠ :‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٠/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫‪.٥٦٣/٢‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪٣٦٦١‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺤﺴﻦ ﺍﻟﺼﺤﺒﺔ ﺡ‪.٥٩٧١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪24‬‬ ‫ﻋﻠﻴﻪ‪ :‬ﻭﺃﻧﺖ ﻳﺎ ﺑﻨﻲ ﺟﺰﺍﻙ ﺍﷲ ﻋﻨﻲ ﺧﻴﺮ ﺍ ﻛﻤﺎ ﺑﺮﺭﺗﻨﻲ ﻛﺒﻴﺮﺍ‪ ،‬ﺛﻢ ﻳﺨﺮﺝ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺭﺟﻊ ﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ 6F5 ٢٠‬ا ا ا  ‪ %‬ا‪+‬وف‬ ‫ﺇﻥ ﻧﻬﻴﺎﻩ ﻋﻦ ﻣﻌﺮﻭﻑ؛ ﻛﺘﻌﻠﻢ ﻭﺗﻌﻠﻴﻢ ﺃﻭ ﻋﻦ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻛﺎﻟﻨﻜﺎﺡ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﺃﻣﺮﺍﻩ ﺑﻬﺠﺮ ﻏﻴﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻬﺠﺮ ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﻻ ﻳﻜﺎﺑﺮﻫﻤﺎ ﻭﻻ ﻳﻌﺎﻧﺪﻫﻤﺎ ﺑﻞ ﻳﻄﺎﻟﺒﻬﻤﺎ ﺑﻠﻄﻒ ﺃﻥ ﻳﺠﻴﺰﺍ ﻟﻪ‪ ،‬ﻭﻟﻴﻼﻃﻒ ﻟﻬﻤﺎ‬ ‫ﺑﺘﻀﺮﻉ ﺣﺘﻰ ﻳﺮﺩﻫﻤﺎ ﻟﻤﺮﺍﺩﻩ ﻻ ﺑﻤﻜﺎﺑﺮﺓ ﻭﺗﻌﺎﻇﻢ ﻭﺗﻌﺎﻝﻋﻠﻴﻬﻤﺎ ﻓﻲ ﻣﺨﺎﻟﻔﺘﻬﻤﺎ‪،‬‬ ‫ﻭﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻧﻬﻴﺎﻩ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ ﺧﻔﻴﺔ ﻋﻨﻬﻤﺎ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﺍﻹﺧﻔﺎﺀ‪ ،‬ﻭﻻ ﺑﺄﺱ‬ ‫ﺑﺈﻇﻬﺎﺭ ﻣﺎ ﻫﻮ ﻃﺎﻋﺔ ﻓﻲ ﻧﻔﺴﻪ ﻛﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﻜﻦ ﻻ ﻳﻮﺍﺟﻬﻬﻤﺎ ﺑﺎﻟﻌﻨﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻭ ﺯﻭﺟﺔ ﺃﻭ ﺳﺮﻳﺔ ﺃﻭ ﻣﺎ ﻳﻜﻔﻴﻪ ﻣﻦ ﻣﺎﻝ ﻭﻧﻬﻴﺎﻩ ﻋﻦ‬ ‫ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻛﻒ ﻭﻻﻃﻔﻬﻤﺎ ﺃﻥ ﻳﺠﻴﺰﺍ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ‬ ‫ﺳﻮﺍﻩ ﻛﻒ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻻﻃﻔﻬﻤﺎ ﺃﻥ ﻳﺠﻴﺰﺍ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻛﺎﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‬ ‫ﻛﺮﻫﺎ‪.‬‬ ‫ﺟﻬﺮﺍ ﻭﻟﻮ ‬ ‫ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻠﻴﻔﻌﻠﻪ ‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺇﻥ ﻧﺬﺭ ﺑﻄﻼﻕ ﺯﻭﺟﺘﻪ ﺃﻭ ﻃﻠﺒﻪ ﺃﺑﻮﺍﻩ ﺇﻟﻴﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ‬ ‫ﺑﻪ‪ ،‬ﻭﻻ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻴﻌﻬﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﺎﻩ ﻋﻦ ﻃﺎﻋﺔ ﺭﺑﻪ‪ ،‬ﻭﻻ ﻃﺎﻋﺔ ﻟﻬﻤﺎ‬ ‫ﺳﻴﻤﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﻠﻢ‬ ‫‬‫ﻓﻲ ﺗﺮﻙ ﻃﺎﻋﺘﻪ ﻛﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻴﺘﻌﻠﻢ ﻭﻟﻮ ﻛﺮ ﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺤﺎﻝ ﻭﺍﻟﻔﻮﺭ‪ ،‬ﻭﻻ ﺇﺛﻢ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺳﻮﺍﻩ‪،‬‬ ‫ﻛﺮﻫﺎ ﻭﻟﻮ‬ ‫ﻧﻔﻼ‪ ،‬ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﺑﻌﺾ ﻭﻟﻮ ‬‫ﻭﻛﺎﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻟﻮ ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٠/٥‬ ‪ ،٢١‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٤/٢‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻄﺮﻃﻮﺷﻲ ﻓﻲ ﻛﺘﺎﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ :‬ﻻ ﻃﺎﻋﺔ ﻟﻬﻤﺎ ﻓﻲ ﺗﺮﻙ ﺳﻨﺔ ﺭﺍﺗﺒﺔ‪،‬‬ ‫ﻛﺤﻀﻮﺭ ﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺳﺄﻻﻩ ﺗﺮﻙ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻭﺍﻡ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﻟﻮ ﺩﻋﻮﺍﻩ ﻷﻭﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻓﺎﺗﺘﻪ ﻓﻀﻴﻠﺔ ﺃﻭﻝ‬ ‫ﺍﻟﻮﻗﺖ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٧١/٨‬‬ ‫‪25‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺟﻬﺮﺍ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺣﺮﻡ ﻣﻨﻌﻬﻤﺎ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻣﻨﻌﺎﻩ ﺍﻣﺘﻨﻊ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻋﻦ‬ ‫‬ ‫ﻏﻴﺮ ﺍﻟﻔﺮﺽ ﻭﻻﻃﻔﻬﻤﺎ ﺃﻥ ﻳﺠﻴﺰﺍ)‪.(١‬‬ ‫‪ $%& ٢١‬ا ا ‪H 6#‬ك ‪ VP‬اﻼل‬ ‫ﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻣﻨﻊ ﻭﻟﺪﻫﻤﺎ ﻣﻦ ﻛﺴﺐ ﺍﻟﺮﺯﻕ‬ ‫ﺍﻟﺤﻼﻝ‪ ،‬ﻓﻠﻴﻜﺴﺒﻪ ﻭﻟﻮ ﻣﻨﻌﺎﻩ‪ ،‬ﻭﻻ ﺇﺛﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺘﻨﻊ‬ ‫ﺳﺮﺍ‪ ،‬ﻭﻟﻴﻼﻃﻒ ﺃﻥ ﻳﺠﻴﺰﺍ‪،‬‬ ‫ﺇﺫﺍ ﻣﻨﻌﺎﻩ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﺯﻳﺎﺩﺓ ﻻ ﻳﺤﺘﺎﺟﻬﺎ ﺇﻻ ﺃﻥ ﻳﻔﻌﻞ ‪‬‬ ‫ﺟﻬﺮﺍ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﺻﺤﺤﺖ ﻭﺟﻮﺏ ﺍﻻﻣﺘﻨﺎﻉ‪،‬‬ ‫ﻟﻜﻦ ﺇﻥ ﻣﻨﻌﺎﻩ ﻓﻼ ﻳﻌﺎﻧﺪﻫﻤﺎ ‬ ‫ﻭﻣﻊ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺃﺭﺑﻌﺔ ﻟﻴﺲ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻓﻴﻬﻦ ﻃﺎﻋﺔ‪ :‬ﺍﻟﺘﻮﺍﺿﻊ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﺴﺐ‬ ‫ﺍﻟﺤﻼﻝ‪ ،‬ﻭﺗﺮﻙ ﻣﻌﻮﻧﺔ ﺍﻟﻈﺎﻟﻢ‪ ،‬ﻭﺍﻟﻐﺰﻭ ﻟﻐﺎﺯ ﺇﺫﺍ ﻓﺠﺄ ﺍﻟﻤﺴﻠﻤﻴﻦ«؟)‪ ،(٢‬ﻗﻠﺖ‪ :‬ﻷﻧﻲ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ﻓﻤﺒﺎﺣﺔ‪ ،‬ﻓﺘﻤﺘﻨﻊ ﺇﺫﺍ‬ ‫ﺣﻤﻠﺖ ﻛﺴﺐ ﺍﻟﺤﻼﻝ ﻋﻠﻰ ﻣﺎ ﻻ ‬ ‫ﻣﻨﻌﺎﻩ ﻛﺴﺎﺋﺮ ﻣﺎ ﻳﻤﻨﻌﺎﻧﻪ ﻋﻨﻪ ﻣﻦ ﺍﻟﻤﺒﺎﺡ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺗﺮﻛﻪ ﺇﻟﻰ ﻫﻼﻙ ﺃﻭ ﺿﺮ ﺃﻭ‬ ‫ﻓﺴﺎﺩ ﺩﻳﻦ‪ ،‬ﻭﺇﻥ ﺃﺩﻯ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‪.‬‬ ‫ﻭﺣﻤﻞ ﺑﻌﻀﻬﻢ ﻛﺴﺐ ﺍﻟﺤﻼﻝ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﺄﺑﺎﺣﻪ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻣﻨﻌﺎﻩ ﻭﻟﻢ ﻳﻜﻦ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﻣﺜﺎﻝ ﺍﻟﺘﻮﺍﺿﻊ ﷲ ﺍﻟﺴﺠﻮﺩ ﺑﻮﺟﻬﻪ ﻓﻲ ﺍﻟﺘﺮﺍﺏ ﻭﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﻭﺛﻴﺎﺑﻪ‬ ‫ﻻ ‬ ‫ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻓﻼ ﻳﻤﺘﻨﻊ ﺇﻥ ﻣﻨﻌﺎﻩ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ $%& ٢٢‬ا ا ‪H 6#‬ك ا ‪F‬د و‪/‬و‪ $5‬ا‪X‬‬ ‫ﻳﻔﺮﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻴﻦ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﺗﺮﻙ ﺍﻟﺠﻬﺎﺩ ﺇﺫﺍ ﻛﺎﻥ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻛﻤﺎ‬ ‫‪‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٢/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٤/٢‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‬ ‫)‪ (٣‬ﻭﻳﻨﻈﺮ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٢/٥‬ ‪ ،٢٣‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦١/٢‬‬ ‫ﻋﻤﻼ ﻟﻪ ﻣﻨﻪ ﺑﺪ‪ ،‬ﻭﻳﻜﺮﻫﻪ ﻭﺍﻟﺪﺍﻩ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺄﺗﻴﻪ ﺇﻻ ﺑﻌﺪ‬ ‫‬‫)‪ (٤‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺄﺗﻲ‬ ‫ﺑﺮﺍ ﺑﻬﻤﺎ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﻟﺤﻘﻬﻤﺎ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺃﺑﻮﺍﻩ ﻛﺎﻓﺮﻳﻦ‪ ،‬ﻭﻳﻜﺮﻫﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ؛ =‬ ‫ﺍﺳﺘﺌﺬﺍﻧﻬﻤﺎ ﻓﻴﻪ‪ ،‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪26‬‬ ‫ﻓﻲ ﺟﻬﺎﺩ ﺍﻟﻄﻠﺐ ﻓﻲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﺇﺫﺍ ﻛﺎﻥ ﻓﺮﺽ ﻋﻴﻦ ﻛﻤﺎ ﻓﻲ ﺟﻬﺎﺩ ﺍﻟﺪﻓﻊ‪،‬‬ ‫ﻓﻴﻮﺟﺒﻮﻥ ﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻭﻻ ﻳﻮﺟﺒﻮﻧﻬﺎ ﻓﻲ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪.‬‬ ‫ﻭﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺃﻧﻪ ﻻ ﺗﺠﺐ ﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺃﺭﺑﻊ‪ ،‬ﻣﻨﻬﺎ‪» :‬ﻭﺍﻟﻐﺰﻭ‬ ‫ﻟﻐﺎﺯ ﺇﺫﺍ ﻓﺠﺄ ﺍﻟﻤﺴﻠﻤﻴﻦ«‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻓﻊ ﻭﻟﻮ ﻣﻨﻌﺎﻩ‪ ،‬ﻭﻻ ﻳﻨﺎﻓﻲ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻣﺎ ﻣﺮ ﻣﻦ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﻋﻨﺪ »ﺍﻟﺮﺑﻴﻊ« ﺍﻟﺨﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻣﺘﻌ ‪‬ﻴﻦ ﻟﻪ‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﺤﺘﺎﺟﺎ ﺇﻟﻴﻪ ﻷﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺃﻧﻪ ﻻ ﻳﻄﻴﻌﻬﻤﺎ ﻭﺇﻧﻤﺎ ﺳﺎﻍ »ﺍﻟﺮﺑﻴﻊ«‬ ‫ﺫﻟﻚ ﻷﻥ ﺍﻟﺠﻬﺎﺩ ﻓﺎﺋﺪﺗﻪ ﺗﻌﻮﺩ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺇﺫ ﻟﻮ ﺗﻐﻠﺐ ﺍﻟﻌﺪﻭ ﻟﻘﺘﻠﻬﻤﺎ‪ ،‬ﺃﻭ ﺳﻠﺐ‬ ‫ﺃﻣﻮﺍﻟﻬﻤﺎ‪ ،‬ﺃﻭ ﺿﺮﻫﻤﺎ ﺃﺩﺧﻼ ﺑﻪ ﻓﻲ ﻧﻔﺎﻕ ﺃﻭ ﺷﺮﻙ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺐ ﺍﻟﺨﺮﻭﺝ ﺃﻭ ﻷﻧﻪ‬ ‫ﻟﻢ ﻳﺘﻌﻴﻦ ﻭﻟﻢ ﻳﺮ ﺃﻣﺎﺭﺓ ﺍﻟﻐﻠﺒﺔ‪ ،‬ﻭﻻ ﻓﻲ ﺗﺮﻙ ﺍﻟﻌﺪﻭ ﺇﺫﺍ ﻓﺠﺄ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻴﺠﺐ‬ ‫ﻋﻠﻴﻪ ﺩﻓﺎﻋﻬﻢ ﻭﻟﻮ ﻣﻨﻌﺎﻩ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻃﺎﻋﺘﻬﻤﺎ ﻓﻲ ﻣﻌﻮﻧﺔ ﺍﻟﻈﺎﻟﻢ‪ ،‬ﻓﻼ ﻳﻌﻴﻨﻪ ﻭﻟﻮ ﺃﺭﺍﺩﺍ ﺇﻋﺎﻧﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﻴﻌﻬﻤﺎ ﻓﻲ ﺗﺮﻙ ﻭﺍﺟﺐ‪ ،‬ﻭﻻ ﻓﻲ ﻓﻌﻞ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻋﻦ ﺭﺃﻳﻬﻤﺎ‬ ‫ﻭﺃﻣﺮﻫﻤﺎ ﺇﻻ ﺇﻥ ﺗﺒ ‪‬ﻴﻦ ﻟﻪ ﺍﻟﺮﺷﺪ ﻓﻲ ﺧﻼﻑ ﺭﺃﻳﻬﻤﺎ)‪.(١‬‬ ‫ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻧﺼﺮﺓ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻛﺎﻟﺠﻬﺎﺩ ﻭﺍﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ﻭﻧﺤﻮ ﺫﻟﻚ‪،‬‬‫=‬ ‫ﻓﺈﻧﻪ ﻻ ﻋﺒﺮﺓ ﺑﺈﺫﻧﻬﻤﺎ ﺃﻭ ﻋﺪﻣﻪ‪.‬‬ ‫ﻭﺧﺎﻟﻒ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻓﻲ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﻐﺰﻭ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ ﻭﻟﻮ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ‪ ،‬ﻟﻌﻤﻮﻡ‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﻮﻟﺪ ﺃﻥ ﻳﺨﺮﺝ‪ ،‬ﻟﻤﺎ ﻳﺨﺎﻑ‬ ‫‬‫ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺳﻴﺄﺗﻲ ﺫﻛﺮﻫﺎ‪.‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﻬﻼﻙ ﻣﻨﻪ‪ ،‬ﻛﺨﺮﻭﺟﻪ ﺇﻟﻰ ﻏﺰﻭ ﻏﻴﺮ ﻣﻔﺮﻭﺽ ﻋﻠﻴﻪ ﻋﻴ ﻨﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻟﻤﺎ‬ ‫ﻻ ﻳﺨﺸﻰ ﻋﻠﻴﻪ ﺍﻟﻬﻼﻙ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺨﺸﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻀﻴﻌﺔ‪ ،‬ﻛﻤﻦ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺤﺞ‬ ‫ﻭﺃﺑﻮﺍﻩ ﻣﻌﺴﺮﺍﻥ ﻭﻧﻔﻘﺘﻬﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﻳﻔﻲ ﺑﻨﻔﻘﺔ ﺍﻟﺤﺞﻣﻦ ﺍﻟﺰﺍﺩ‬ ‫ﻭﺍﻟﺮﺍﺣﻠﺔﻭﻧﻔﻘﺘﻬﻤﺎ‪ ،‬ﻭﻛﻤﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻲ ﺑﻠﺪﺓ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻟﻠﺘﺠﺎﺭﺓ‪،‬‬ ‫ﻭﺧﺎﻑ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﺍﻟﻀﻴﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪.١٥٦/٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٣/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٠/٢‬‬ ‫‪27‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫‪ ٢٣‬وﻻ‪ $‬اﻷ  وااءة ‪+FD/‬‬ ‫ﺍﻟﻮﺍﻟﺪﺍﻥ ﻛﻐﻴﺮﻫﻤﺎ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ﻣﻦ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺤﻖ ﺑﻼ ﻣﺪﺍﻫﻨﺘﻬﻤﺎ ﻭﺗﺴﻮﻳﺘﻬﻤﺎ‬ ‫ﺑﻐﻴﺮﻫﻤﺎ ﻓﻲ ﺍﻟﺤﻖ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻜﻦ ﻳﺄﻣﺮﻫﻤﺎ ﻭﻳﻨﻬﺎﻫﻤﺎ ﻭﻳﻨﺼﻒ‬ ‫ﻣﻨﻬﻤﺎ ﻟﻐﻴﺮﻫﻤﺎ ﺑﺎﻟﻠﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺣﺪ ﺃﻭ ﺃﺩﺏ ﺃﻭ ﺣﺒﺲ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺃﻥ‬ ‫ﺗﻌﺮﺽ ﻟﻪ ﺃﺑﻮﻩ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺃﻥ ﻻ ﻳﻘﺘﻠﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻳﻠﻲ ﺫﻟﻚ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﺇﻥ ‪‬‬ ‫ﻓﻌﻞ ﺫﻟﻚ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﻌﺮﻑ ﺣﺎﻟﻬﻤﺎ ﻋﻘﺪ ﻟﻬﻤﺎ ﺍﻟﻮﻻﻳﺔ ﺣﺘﻰ‬ ‫ﺗﺼﺢ ﺑﺮﺍﺀﺗﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻮﻗﻒ ﺣﺘﻰ ﻳﻌﻠﻢ ﺣﺎﻟﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻬﻤﺎ ﺇﻻ ﺍﻟﺠﻬﻞ ﻭﻻ ﻣﻌﺮﻓﺔ ﻟﻬﻤﺎ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﻮﺭﻉ ﻓﻠﻪ‬ ‫ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻬﻤﺎ ﻓﻲ ﺣﻴﺎﺗﻬﻤﺎ ﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺻﺤﺤﺖ ﺍﻟﻮﻗﻮﻑ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪Ð Ï Î Í Ì Ë Ê É ÈÇ Æ Å Ä Ã Â Á‬‬ ‫‪] ﴾ Ñ‬ﺍﻹﺳﺮﺍﺀ‪ ،[٣٦ :‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪' & % $ # " ﴿ :‬‬ ‫( ) * ‪6 5 4 3 2 1 0/ . - , +‬‬ ‫‪G F E D C B A @ ?> = < ; : 98 7‬‬ ‫‪] ﴾ I H‬ﺍﻟﻨﺴﺎﺀ‪.[١٣٥ :‬‬ ‫ﻓﺈﺫﺍ ﺗﻮﻻﻫﻤﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻈﻬﺮ ﻟﻪ ﻣﻨﻬﻤﺎ ﻣﻮﺟﺒﻬﺎ ﻓﺬﻟﻚ ﺭﻛﻮﻥ ﻭﺟﻮﺭ‪ ،‬ﻛﻤﺎ ﺃﻥ‬ ‫ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻟﻮﺟﻮﺏ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﻓﻌﻼ ﻣﻮﺟﺒﻬﺎ‪ ،‬ﻭﻟﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺤﻖ ﺳﻮﺍﺀ‪،‬‬ ‫ﻭﺃﻣﺎ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¯ ® ¬ « ª © .... ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪،[٢٤ :‬‬ ‫ﻓﻤﺨﺼﻮﺹ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺸﺮﻛﻴﻦ ﻭﺑﺄﺩﻟﺔ ﻭﺟﻮﺏ ﺑﺮﺍﺀﺓ ﺍﻷﺷﺨﺎﺹ‪،‬‬ ‫ﻭﺍﻟﻌﻠﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺸﺮﻙ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻔﺎﺳﻖ ﻭﻫﻲ ﺍﻟﻜﻔﺮ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺑﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪w v u t s r q p o n m ﴿ :‬‬ ‫‪] ﴾ { z y x‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٨١ :‬ﻓﺠﻌﻞ ﺇﻳﻤﺎﻧﻬﻢ ﻛﻼ ﺇﻳﻤﺎﻥ ﺣﻴﺚ‬ ‫ﺍﺗﺨﺬﻭﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻭﻟﻴﺎﺀ ﻓﺠﻌﻠﻬﻢ ﻛﺎﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻓﻼ ﻳﺘﻮﻟﻮﻥ ﻛﻤﺎ ﻻ ﻳﺘﻮﻟﻰ ﺍﻟﻤﺸﺮﻙ‪،‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪28‬‬ ‫ﻭﺃﻳﻀﺎ ﻭﻗﺪ ﺻﻴﺮ ﺍﻻﺗﺨﺎﺫ ﻟﻠﻤﺸﺮﻙ‬ ‫‬‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﺸﺮﻙ ﺍﻟﻤﺘﺨﺬﻩ ﻭﻟ ‪‬ﻴﺎ ﻭﺍﻟﺪﻩ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻟ ‪‬ﻴﺎ ﻛﺎﻟﺸﺮﻙ ﻭﻫﻮ ﻧﻔﺎﻕ‪ ،‬ﻓﺎﻟﻨﻔﺎﻕ ﻛﺎﻟﺸﺮﻙ‪ ،‬ﻓﺎﻟﻮﺍﻟﺪ ﻛﺎﻟﻤﺸﺮﻙ ﻓﻲ ﻋﺪﻡ ﺍﻟﻮﻻﻳﺔ‬ ‫ﻭﺛﺒﻮﺕ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﺃﺑﺎﺡ ﻭﻻﻳﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﺫﺍ ﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻬﻤﺎ ﻣﻮﺟﺐ ﺑﺮﺍﺀﺓ‬ ‫ﺑﻘﻮﻟﻪ‪] ﴾ ^ ] \ [ ZY X W V U T S R ... ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪،[١١٤ :‬‬ ‫ﺣﻴﺚ ﺗﻌﻠﻖ ﺍﻟﺒﺮﺍﺀﺓ ﺑﺘﺒﻴﻦ ﺃﻧﻪ ﻋﺪﻭ ﷲ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺘﺒﻴﻦ ﻟﻪ ﺣﺎﻝ ﻭﺍﻟﺪﻳﻪ ﺗﻮﻻﻫﻤﺎ ﻛﻤﺎ‬ ‫ﺍﺳﺘﻐﻔﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻮﺍﻟﺪﻳﻪ ﻭﺃﻧﺠﺰ ﻟﻪ ﺍﻟﻮﻋﺪ ﺑﻪ ﻭﻟﻢ ﻳﻤﻨﻌﻪ ﻣﻦ ﺇﻧﺠﺎﺯﻩ ﻭﻟﻢ ﻳﺘﺮﻛﻪ ﺣﺘﻰ‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﺃﻧﻪ ﻋﺪﻭ ﷲ‪ ،‬ﻓﻜﺬﺍ ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻢ ﻳﻌﻠﻢ ﺣﺎﻝ ﺃﺑﻮﻳﻪ ﻳﺘﻮﻻﻫﻤﺎ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﻪ‪.‬‬ ‫ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﺘﺒﻴﻦ ﻟﻪ ﻭﺍﻟﺘﺒﻴﻦ ﻹﺑﺮﺍﻫﻴﻢ ﻓﺈﻥ ﺍﻟﺘﺒﻴﻦ ﻟﻪ ﻫﻮ ﺗﺒﻴﻦ ﻛﺒﻴﺮﺓ ﻟﻪ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﻭﺫﻟﻚ ﺃﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻠﻔﻆ ﻣﻦ ﺗﻌﻠﻴﻖ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻮﻻﻳﺔ ﺑﺎﻟﺘﺒﻴﻦ‪ ،‬ﻭﺧﺺ ﺫﻟﻚ‬ ‫ﺑﺎﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻷﻥ ﺁﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﺃﺑﻴﻪ‪ ،‬ﻓﻼ ﻳﺮﺩ ﻋﻠﻰ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﺠﺮﻱ‬ ‫ﺫﻟﻚ ﻓﻲ ﻛﻞ ﻣﻦ ﻟﻢ ﻳﻌﻠﻢ ﺣﺎﻟﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻟﻮﻗﻮﻑ)‪.(١‬‬ ‫‪ ٢٤‬إ‪FZ‬ر ‪ KJ/‬ا ﻻ‪  $‬ا‬ ‫ﺇﻥ ﺗﻮﻻﻫﻤﺎ ﺃﻇﻬﺮ ﻟﻬﻤﺎ ﻣﻘﺘﻀﺎﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻘﺘﻀﻰ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺗﺴﺘﻠﺰﻣﻪ‬ ‫ﺍﻟﻮﻻﻳﺔ ﻣﻦ ﺍﻟﺘﺮﺣﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺍﻷﺧﺮﻭﻱ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺇﻥ ﺗﻮﻻﻫﻤﺎ ﻭﺇﻥ ﺛﺒﺖ‬ ‫ﻋﻨﺪﻩ ﻭﺟﻮﺏ ﻭﻻﻳﺘﻬﻤﺎ ﻓﺎﻋﺘﻘﺪﻫﺎ ﻓﻲ ﻗﻠﺒﻪ ﻭﺗﻮﻻﻫﻤﺎ ﻭﻻﻳﺔ ﻗﻠﺒﻴﺔ ﻭﺇﻻ ﻓﺎﻟﺘﺮﺣﻢ‬ ‫ﻫﻮ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ‪ :‬ﺍﻟﻮﻻﻳﺔ ﺍﻟﻘﻠﺒﻴﺔ ﻭﻳﻈﻬﺮ ﻣﻘﺘﻀﺎﻫﺎ ﻓﻲ ﻟﺴﺎﻧﻪ‪،‬‬ ‫ﻭﻳﺨﻔﻲ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻋﻜﺲ ﺍﻟﻮﻻﻳﺔ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﻭﻗﻒ‬ ‫ﻓﻴﻬﻤﺎ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻬﻤﺎ ﻳﻜﺮﻫﺎﻥ ﺍﻟﻮﻗﻮﻑ ﻓﻠﻴﺨﻒ ﻋﻨﻬﻤﺎ ﻣﺎ ﻳﻌﻠﻤﺎﻥ ﺑﻪ ﺃﻧﻪ ﻭﺍﻗﻒ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻈﻬﺮ ﻟﻬﻤﺎ ﺃﻟﻔﺎﻅ ﺍﻟﻮﻻﻳﺔ ﺗﻘﻴﺔ ﻭﻳﺮﻳﺪ ﻏﻴﺮ ﺍﻷﻟﻔﺎﻅ ﺃﻭ‬ ‫ﻳﺮﻳﺪ ﻏﻴﺮﻫﻤﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٣/٥‬ ‪ ،٢٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ٥٦٥/٢‬ ‪ ،٥٦٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٨/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٥/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٧/٢‬‬ ‫‪29‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫‪  9 ٢٥‬ا ا ‪ $,+‬ا‪++‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﻬﺠﺮ ﻭﺍﻟﺪﻳﻪ ﺇﺫﺍ ﻫﺠﺮﻫﻤﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻭ ﺇﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻨﻊ ﺣﻖ‪ ،‬ﻭﻗﺘﻞ ﻧﻔﺲ ﻣﺤﺮﻣﺔ ﺑﻼ ﺗﻮﺑﺔ‪،‬‬ ‫ﺑﻤﻮﺟﺐ ﺍﻟﻬﺠﺮﺍﻥ‪ ،‬ﻛﻄﻌﻦ ﻓﻲ ‪‬‬ ‫ﻭﻧﺸﻮﺯ ﻋﻦ ﺯﻭﺝ‪ ،‬ﻭﺷﺎﻭﺭﻫﻢ ﻓﻲ ﺻﻠﺘﻬﻤﺎ ﺇﻥ ﺍﺣﺘﺎﺟﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺼﻠﻬﻤﺎ ﻭﻻ‬ ‫ﻳﺸﺎﻭﺭ ﻓﻲ ﺻﻠﺘﻬﻤﺎ ﻭﻳﺘﺮﻛﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻣﻨﻌﻮﻩ ﻛﻒ‪ ،‬ﻭﺇﻥ ﻫﺎﺟﺮﻫﻤﺎ ﻋﻠﻰ ﺫﻟﻚ ﺇﻣﺎﻡ‬ ‫ﺍﻟﺠﻮﺭ ﺃﻭ ﺟﻤﺎﻋﺔ ﺍﻟﺠﻮﺭ ﻓﻜﺬﻟﻚ ﻷﻥ ﺫﻟﻚ ﻣﻨﻪ ﺣﻖ ﻭﻧﺼﺮ ‪‬‬ ‫ﻟﻠﺪﻳﻦ‪ ،‬ﻭﺍﻟﺤﻖ ﻳﻘﺒﻞ‬ ‫ﻣﻦ ﻛﻞ ﻣﻦ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻳﺆﻳﺪ ﺍﷲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺄﻗﻮﺍﻡ ﻻ ﺧﻼﻕ ﻟﻬﻢ«)‪،(١‬‬ ‫ﻭﺗﺠﺐ ﺇﻋﺎﻧﺔ ﻣﻦ ﻳﺆﻳﺪ ﺍﻟﺪﻳﻦ ﻭﻟﻮﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﻣﻴﺮ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻌﺼﻴﺔ ﻣﻤﺎ ﻓﻴﻪ‬ ‫ﺳﻴﻤﺎ ﻓﻲ ﺃﻣﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪،‬‬ ‫‬‫ﺻﻼﺡ ﺍﻟﻌﺎﻣﺔ ﻭﺗﺪﺑﻴﺮﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﻭﻷﻥ ﻓﻲ ﻣﻬﺎﺟﺮﺗﻬﻤﺎ ﻋﻠﻰ ﺫﻟﻚ ﺗﻘﻮﻳﺔ ‪‬‬ ‫ﻟﻠﺪﻳﻦ ﻭﻓﻲ ﺣﻞ ﻣﺎ ﺃﺑﺮﻣﻮﺍ ﻣﻦ ﺫﻟﻚ ﺇﻫﺎﻧﺔ‬ ‫ﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻗﻮﻭﺍ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻭﺍﺻﻠﻬﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎﺟﺮﻭﻩ‪ ،‬ﻭﻷﻥ ﺃﺋﻤﺔ ﺍﻟﺠﻮﺭ‬ ‫ﻧﺎﺋﺒﺔ ﻓﻲ ﺍﻟﺤﻖ ﺇﺫﺍ ﺃﺗﻮﺍ ﺑﻪ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﻌﺪﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﻪ ﺻﻠﺘﻬﻤﺎ ﺣﺘﻰ ﻳﺘﻮﺑﺎ ﻭﻟﻮ ﻟﻢ ﻳﻬﺎﺟﺮﻭﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻫﺎﺟﺮﻭﻫﻤﺎ‬ ‫ﺳﺮﺍ ﻋﻨﻬﻢ‪ ،‬ﻭﺇﻥ‬ ‫‪‬‬‫ﺑﻤﻮﺟﺒﻪ ﻋﻨﺪﻫﻢ ﻛﻤﺎ ﻳﻌﺬﺭﻭﻥ ﻻ ﺑﻤﻮﺟﺒﻪ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻭﺍﺻﻠﻬﻤﺎ‬ ‫ﺟﻬﺮﺍ ﻓﻠﻴﺸﺎﻭﺭﻫﻢ)‪.(٢‬‬ ‫ﺃﺭﺍﺩ ‬ ‫‪ $. ٢٦‬ا ا و‪ / +F,GH‬اق‬ ‫ﺇﻥ ﺍﺳﺘﺮﻗﺎ ﻭﺍﻟﺪﻳﻪﺃﻱ‪ :‬ﺍﺗﺨﺬﺍ ﺭﻗﻴﻘﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﻣﻤﻠﻮﻛﻴﻦﻭﺍﺻﻠﻬﻤﺎ ﺑﻨﻔﺴﻪ‬ ‫ﻭﻣﺎﻟﻪ ﻭﺟﺎﻫﻪ‪ ،‬ﻣﺜﺎﻝ ﻣﻮﺍﺻﻠﺘﻪ ﺇﻳﺎﻫﻤﺎ ﺑﻨﻔﺴﻪ ﺃﻥ ﻳﺨﺪﻣﻬﻤﺎ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺟﺎ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻳﺨﺪﻡ ﻟﺴﻴﺪﻫﻤﺎ ﺧﺪﻣﺘﻬﻤﺎ ﻭﻳﺴﺘﺮﻳﺤﺎ‪ ،‬ﻭﻣﺜﺎﻝ ﻣﻮﺍﺻﻠﺘﻬﻤﺎ ﺑﻤﺎﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﻤﺎ‬ ‫ﻣﺎ ﻃﻠﺒﺎﻩ ﻭﻣﺎ ﻳﻔﺮﺣﺎﻥ ﺑﻪ ﻭﻟﻮ ﻟﻢ ﻳﻄﻠﺒﺎﻩ‪ ،‬ﻭﻳﺤﺴﻦ ﺇﻟﻰ ﺳﻴﺪﻫﻤﺎ ﻟﻴﺮﻓﻖ ﻋﻠﻴﻬﻢ ﻓﻲ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٦/٥‬ ‪ ،٢٧‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪30‬‬ ‫ﺍﻟﺨﺪﻣﺔ ﻭﻏﻴﺮﻫﺎ ﻭﻟﻴﻌﺘﻘﻬﻤﺎ ﺃﻭ ﻳﻜﺎﺗﺒﻬﻤﺎ ﺃﻭ ﻳﺪﺑﺮﻫﻤﺎ ﺇﻟﻰ ﻭﻗﺖ ﻗﺮﻳﺐ‪ ،‬ﻭﻣﺜﺎﻝ‬ ‫ﺣﺮﻳﻦ ﺑﺄﻱ‬ ‫ﻧﻔﻌﻬﻤﺎ ﺑﺠﺎﻫﻪ ﺃﻥ ﻳﻜﻠﻢ ﺳﻴﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺮﻓﻖ ﺑﻬﻤﺎ ﺃﻭ ﻓﻲ ﺗﺼﻴﻴﺮﻫﻤﺎ ‪‬‬ ‫ﻭﺟﻪ ﻣﻊ ﻃﻴﺐ ﻧﻔﺲ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﺃﻋﺘﻘﻬﻤﺎ ﺑﻤﺎ ﻗﺪﺭ ﻣﻦ ﺷﺮﺍﺋﻬﻤﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻥ ﻳﻤﻠﻜﻪ‬ ‫ﻣﺎﻟﻜﻬﻤﺎ ﺇﻳﺎﻫﻤﺎ ﻫﺒﺔ ﺃﻭ ﺃﺟﺮﺓ ﺧﺪﻣﺔ ﻳﺨﺪﻣﻬﺎ ﻟﻪ ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﻟﻜ ﺎ ﻟﻬﻤﺎ ﻋﺘﻘﺎ ﺃﻭ ﻣﻦ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﻣﺎﻟﻜﻬﻤﺎ ﺃﻥ ﻳﻌﺘﻘﻬﻤﺎ ﺃﻭ ﻣﻦ‬ ‫ﺃﻥ ﻳﻌﻄﻲ ﻟﻪ ﺷﻴ ﺌﺎ ﺃﻭ ﻳﻔﻌﻞ ﻟﻪ ﺷﻴ ﺌﺎ ﻓﻴﻌﺘﻘﻬﻤﺎ)‪.(١‬‬ ‫‬ ‫‪%‬ا‬ ‫‪ $. ٢٧‬ا ا إذا ‪P‬ن اﻻ‬ ‫ﻋﺒﺪﺍ‬ ‫ﺣﺮﻳﻦ ﺃﻭ ﻋﺒﺪﻳﻦ ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ‬ ‫ﻳﺼﻞ ﺍﻟﻮﻟﺪ ﻭﺍﻟﺪﻳﻪ ﺳﻮﺍﺀ ﻛﺎﻧﺎ ‪‬‬ ‫ﻣﺴﺘﺮﻗ‪‬ﺎ ﺑﻤﺎ ﻻ ﻳﻀﺮ ﺑﻪ ﻣﺎﻟﻜﻪ ﻣﻦ ﺧﺪﻣﺔ ﺑﺒﺪﻧﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺷﻐﻞ ﺳﻴﺪﻩ ﻭﻟﻮ‬ ‫ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻪ ﺳﻴﺪﻩ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻪ ﻓﻠﻴﻤﺘﻨﻊ؛ ﻷﻧﻪ ﻣﻤﻠﻮﻙ ﻟﻪ ﻓﻬﻮ‬ ‫ﻟﻪ ﻻ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺳﺎﻍ ﻟﻪ ﺫﻟﻚ ﺑﻼ ﺇﺫﻥ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﺗﺴﻤﺢ ﻓﻴﻤﺎ ﻳﻔﻌﻞ‬ ‫ﻣﻤﺎﻟﻴﻜﻬﺎ ﻟﻐﻴﺮﻫﺎ ﻣﻤﺎ ﻳﻘﻞ ﺑﺪﻭﻥ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﺷﻐﺎﻟﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﺟﺎﺯﻭﺍ ﻗﺒﻮﻝ ﻋﻄﻴﺘﻬﻢ‬ ‫ﻣﻤﺎ ﺟﻌﻞ ﻓﻲ ﺃﻳﺪﻳﻬﻢ ﻛﻐﻠﺔ ﺟﻨﺎﻥ ﺟﻌﻞ ﻓﻲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻏﻠﺔ ﻏﻨﻢ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ‬ ‫ﺍﻟﺠﻨﺎﻥ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻐﻨﻢ‪ ،‬ﺃﻭ ﺟﺎﺀ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﻻ ﻣﻤﺎ ﺩﺧﻞ ﺩﺍﺭ ﺳﻴﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻪ‬ ‫ﻣﺎﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻳﻤﻠﻚ ﺍﻟﻤﺎﻝ ﻓﻠﻴﻮﺍﺳﻬﻤﺎ ﻣﻨﻪ)‪.(٢‬‬ ‫ )‪(٣‬‬‫‬ ‫‪ /‬أو ‪ /‬ٴ ذ‬‫‬ ‫‪I/‬‬ ‫‪ D, / ٢٨‬ا   ا إذا ‪I/‬‬ ‫ﻣﻌﺪﻳﺎ ﻛﺎﻟﺠﺬﺍﻡ ﺃﻭ ﺍﻟﺠﺪﺭﻱ ﻣﻤﺎ ﻳﻌﺪﻭ ﺃﻭ ﻳﺴﺘﻘﺬﺭ‪،‬‬ ‫‬‫ﻣﺮﺿﺎ‬ ‫‬‫ﺇﻥ ﻣﺮﺽ ﺍﻟﻮﺍﻟﺪﺍﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٧/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٦٧/٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‬ ‫‪ ١٢٢٢/٢‬ ‪.١٢٢٣‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٧/٥‬ ‪ ،٢٨‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ٥٦٧/٢‬ ‪.٥٦٨‬‬ ‫)‪ (٣‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻌﺪﻭﻯ ﺃﻭ ﻧﻔﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺮﺽ ﻻ ﻳﻌﺪﻱ ﺑﻄﺒﻌﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺑﻔﻌﻞ ﺍﷲ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ =‬‫‬ ‫‪31‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﺇﻥ ﻋﺮﺽ ﺟﺪﺭﻱ ﺑﺎﺷﺮﻫﻤﺎ ﻣﺠﺪﻭﺭﻳﻦ‪ ،‬ﻷﻥ ﺍﻟﺠﺪﺭﻱ ﻻ ﻳﺘﻜﺮﺭ ﺃﻭ ﻛﺎﻥ ﻓﻴﻬﻤﺎ‬ ‫ﻣﺎ ﻳﺴﺘﻘﺬﺭ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﻋﺠﺰﺍ ﻋﻦ ﺍﻟﺬﻫﺎﺏ ﻟﻠﻜﻨﻴﻒ‪ ،‬ﻭﺍﺳﺎﻫﻤﺎ ﺑﻤﺎﻟﻪ ﻭﺟﺎﻫﻪ‬ ‫ﺍﺳﺘﻘﺬﺍﺭﺍ‪ ،‬ﻭﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻐﻄﻲ‬ ‫‬‫ﺿﺠﺮﺍ ﺃﻭ‬ ‫‬‫ﻭﻧﻔﺴﻪ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻈﻬﺮ ﻟﻬﻤﺎ ﻛﺮﺍﻫﺔ ﺃﻭ‬ ‫ﻋﻠﻰ ﺃﻧﻔﻪ ﻣﻦ ﺭﺍﺋﺤﺔ ﻣﻨﻬﻤﺎ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺨﻒ ﺗﻠﻔﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﻠﻒ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺧﺎﻑ‬ ‫ﺗﻠﻒ ﻧﻔﺴﻪ ﻓﺘﻨﺠﻴﺘﻬﺎ ﺃﻭﻟﻰ ﻣﻦ ﺗﻨﺠﻴﺔ ﻧﻔﺲ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﻧﻔﺲ ﻭﺍﻟﺪﻳﻪ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻳﺆﺛﺮ ﺃﺑﻮﻳﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻳﻌﺎﻟﺠﻬﻤﺎ ﺇﺫﺍ ﻣﺮﺿﺎ‪ ،‬ﻭﻳﺪﻳﻢ‬ ‫ﻣﺤﺎﺿﺮﺗﻬﻤﺎ ﺇﻥ ﺃﻣﻜﻨﺘﻪ‪ ،‬ﻭﺇﻻ ﺃﺩﺍﻡ ﻋﻴﺎﺩﺗﻬﻤﺎ ﻭﻳﺸﻴﻊ ﺟﻨﺎﺯﺗﻬﻤﺎ ﺇﺫﺍ ﻣﺎﺗﺎ ﻭﻳﺤﻀﺮ‬ ‫ﻣﻮﺍﺭﺍﺗﻬﻤﺎ ﻭﻳﻮﺍﺻﻞ ﺯﻳﺎﺭﺗﻬﻤﺎ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻤﺮﺽ ﻳﻌﺪﻭ ﻟﻜﻨﻪ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻳﻌﺪﻭ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺍﻟﻤﺤﺮﻡ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻳﻌﺪﻭ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﻻ ﻋﺪﻭﻯ«)‪ (١‬ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﻫﺬﺍ‬ ‫ﺑﺪﻟﻴﻞ ﻻ ﻳﻨﺰﻝ ﻫﺎﺋﻢ ﻋﻠﻰ ﻣﺼﺢ ﻭﺍﻟﻀﺮﺭ ﻻ ﻳﺤﻞ‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﻛ ‪‬ﻠﻢ ﺍﻟﻤﺠﺬﻭﻡ‬ ‫ﻭﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻛﺬﺍ«)‪.(٢‬‬ ‫ﻋﻨﻪ ﮊ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ‪» :‬ﻻ ﻋﺪﻭﻯ ﻭﻻ ﻃﻴﺮﺓ ﻭﻻ ﻫﺎﻣﺔ ﻭﻻ ﺻﻔﺮ‪ ،‬ﻭﻓﺮ ﻣﻦ ﺍﻟﻤﺠﺬﻭﻡ‬‫=‬ ‫ﻛﻤﺎ ﺗﻔﺮ ﻣﻦ ﺍﻷﺳﺪ«‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﻋﻨﻪ ﻗﻮﻟﻪ ﮊ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ‪ :‬ﻻ ﻳﻮﺭﺩ ﻣﻤﺮﺽ ﻋﻠﻰ‬ ‫ﻣﺼﺢ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻗﺎﻝ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻳﺠﺐ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻫﺬﻳﻦ ﺍﻟﺤﺪﻳﺜﻴﻦ ﻭﻫﻤﺎ ﺻﺤﻴﺤﺎﻥ‪،‬‬ ‫ﻭﻃﺮﻳﻖ ﺍﻟﺠﻤﻊ ﺃﻥ ﺣﺪﻳﺚ‪» :‬ﻻ ﻋﺪﻭﻯ« ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻧﻔﻲ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺗﺰﻋﻤﻪ ﻭﺗﻌﺘﻘﺪﻩ ﺃﻥ‬ ‫ﺍﻟﻤﺮﺽ ﻭﺍﻟﻌﺎﻫﺔ ﺗﻌﺪﻱ ﺑﻄﺒﻌﻬﺎ ﻻ ﺑﻔﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ‪» :‬ﻻ ﻳﻮﺭﺩ ﻣﻤﺮﺽ ﻋﻠﻰ‬ ‫ﻣﺼﺢ«‪ ،‬ﻓﺄﺭﺷﺪ ﻓﻴﻪ ﺇﻟﻰ ﻣﺠﺎﻧﺒﺔ ﻣﺎ ﻳﺤﺼﻞ ﺍﻟﻀﺮﺭ ﻋﻨﺪﻩ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﺑﻔﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻗﺪﺭﻩ‪،‬‬ ‫ﻓﻨﻔﻰ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ ﺍﻟﻌﺪﻭﻯ ﺑﻄﺒﻌﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻨﻒ ﺣﺼﻮﻝ ﺍﻟﻀﺮﺭ ﻋﻨﺪ ﺫﻟﻚ ﺑﻘﺪﺭ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻭﻓﻌﻠﻪ‪ ،‬ﻭﺃﺭﺷﺪ ﻓﻲ ﺍﻟﺜﺎﻧﻲ ﺇﻟﻰ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻤﺎ ﻳﺤﺼﻞ ﻋﻨﺪﻩ ﺍﻟﻀﺮﺭ ﺑﻔﻌﻞ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﻩ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺫﻫﺐ ﻋﻤﺮ ‪ ƒ‬ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﺩﻳﻨﺎﺭ ﻣﻦ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﻨﻔﻲ ﺍﻟﻌﺪﻭﻯ‪.‬‬ ‫‬ ‫ﺛﺎﻟ ﺜﺎ‪ :‬ﺫﻫﺐ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻌﺪﻭﻯ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٧/٣٠‬ ‪.١٩‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﺑﺎﺏ ﺍﻟﺠﺬﺍﻡ ﻭﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ ﺑﺎﺏ‪ :‬ﻻ ﻋﺪﻭﻯ‪ ،‬ﻭﻻ ﻃﻴﺮﺓ‪ ،‬ﻭﻻ‬ ‫ﻫﺎﻣﺔ‪ ،‬ﻭﻻ ﺻﻔﺮ‪ ،‬ﻭﻻ ﻧﻮﺀ‪ ،‬ﻭﻻ ﻏﻮﻝ‪ ،‬ﻭﻻ ﻳﻮﺭﺩ ﻣﻤﺮﺽ ﻋﻠﻰ ﻣﺼﺢ‪ ،‬ﺡ‪.٢٢٢٠ :‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﺠﺬﻭﻡ ﻭﻧﺤﻮﻩ ﺡ‪= ٢٢٣١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪32‬‬ ‫‪ $ H ٢٩‬ا  ‪ % /‬ق وا  ‪+FH /‬‬ ‫ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻌﻘﻮﻕ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺗﻜﻮﻥ ﺑﺎﻟﻨﺪﻡ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻃﻠﺐ‬ ‫ﺍﻟﺼﻔﺢ ﻭﺍﻟﻤﻐﻔﺮﺓ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻇﻞ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻋﻘﻮﻗﻪ ﺇﻟﻰ ﻣﻮﺗﻬﻤﺎ ﻓﻠﻴﺲ‬ ‫ﺃﻣﺎﻡ ﺍﻟﻮﻟﺪ ﺍﻟﻌﺎﻕ ﺇﻻ ﺍﻟﻨﺪﻡ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻹﺣﺴﺎﻥ ﻟﻘﺮﻳﺐ ﻟﻬﻤﺎ ﻭﺻﺪﻳﻖ ﻟﻬﻤﺎ‪،‬‬ ‫ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻬﻤﺎ ﺇﻥ ﺗﻮﻻﻫﻤﺎ‪ ،‬ﻭﻗﻀﺎﺀ ﺩﻳﻮﻧﻬﻤﺎ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﻘﻮﻗﺎ ﷲ ﺃﻭ ﺣﻘﻮﻗﺎ‬ ‫ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﺇﻧﻔﺎﺫ ﻭﺻﻴﺘﻬﻤﺎ ﻭﺍﻟﺼﺪﻗﺔ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻓﻘﺪ ﺑﺮﻫﻤﺎ ﺑﻌﺪ‬ ‫ﻣﻮﺗﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ :‬ﻣﻦ ﺑﺮﻫﻤﺎ ﺇﺫﺍ ﻣﺎﺗﺎ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻴﻬﻤﺎ ﻭﻳﺴﺘﻐﻔﺮ‬ ‫ﻟﻬﻤﺎ ﻭﻳﻨﻔﺬ ﻋﻬﺪﻫﻤﺎ ﻭﻳﻮﺍﺻﻞ ﺍﻟﺮﺣﻢ ﺍﻟﺘﻲ ﻻ ﺗﻮﺻﻞ ﺇﻻ ﺑﻬﻤﺎ‪.‬‬ ‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﺑﻲ ﺃﺳﻴﺪ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻛﺎﻥ ﺑﺪﺭ ‪‬ﻳﺎ‬ ‫ﻭﻛﺎﻥ ﻣﻮﻻﻫﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺃﺳﻴﺪ‪ :‬ﺑﻴﻨﻤﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺇﺫ ﺟﺎﺀﻩ‬ ‫ﻋﻠﻲ ﻣﻦ ﺑﺮ ﺃﺑﻮﻱ ﺷﻲﺀ ﺑﻌﺪ‬ ‫ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﻞ ﺑﻘﻲ ‪‬‬ ‫ﻣﻮﺗﻬﻤﺎ ﺃﺑﺮﻫﻤﺎ ﺑﻪ ﻗﺎﻝ‪» :‬ﻧﻌﻢ‪ ،‬ﺧﺼﺎﻝ ﺃﺭﺑﻌﺔ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻬﻤﺎ‪،‬‬ ‫ﻭﺇﻧﻔﺎﺫ ﻋﻬﺪﻫﻤﺎ‪ ،‬ﻭﺇﻛﺮﺍﻡ ﺻﺪﻳﻘﻬﻤﺎ‪ ،‬ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺍﻟﺘﻲ ﻻ ﺭﺣﻢ ﻟﻚ ﺇﻻ ﻣﻦ‬ ‫ﻗﺒﻠﻬﻤﺎ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺑﻘﻲ ﻋﻠﻴﻚ ﻣﻦ ﺑﺮﻫﻤﺎ ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ«)‪.(١‬‬ ‫ﺑﺮﻫﻤﺎ ﺑﻌﺪ‬ ‫ﻓﺈﻥ ﻋﻘﻬﻤﺎ ﻗﺒﻞ ﻣﻮﺗﻬﻤﺎ ﻭﺃﺩ‪‬ﻯ ﻫﺬﻩ ﺍﻟﺤﻘﻮﻕ ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ ﻓﻘﺪ ‪‬‬ ‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺗﻀﻴﻴﻊ ﺣﻖ ﻋﻈﻴﻢ ﻭﻫﻮ ﺣﻘﻬﻤﺎ)‪.(٢‬‬ ‫‪ / ٣٠‬ورد ‪  CJ# 6#‬ا ا‬ ‫ﻗﺪ ﻗﻴﻞ‪ :‬ﻟﻮ ﻟﻢ ﻳﺬﻛﺮ ﺍﷲ ﺣﻘﻬﻤﺎ ﻭﻟﻢ ﻳﺄﻣﺮ ﺑﻪ ﻟﻌﺮﻑ ﻣﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻜﻴﻒ ﻭﻗﺪ‬ ‫= ﺑﻠﻔﻆ‪ :‬ﻛﺎﻥ ﻓﻲ ﻭﻓﺪ ﺛﻘﻴﻒ ﺭﺟﻞ ﻣﺠﺬﻭﻡ ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺇﻧﺎ ﻗﺪ ﺑﺎﻳﻌﻨﺎﻙ ﻓﺎﺭﺟﻊ«‪،‬‬ ‫ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٧/٥‬ ‪.٢٨‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﻴﻦ ﺡ‪.١٥٦٢٨ :‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٩/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٨/٢‬‬ ‫‪33‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺫﻛﺮﻩ ﻓﻲ ﺟﻤﻴﻊ ﻛﺘﺒﻪ ﻭﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻣﻦ ﺩﻋﺎ ﻟﻮﺍﻟﺪﻳﻪ ﺑﻌﺪ ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﻟﺨﻤﺲ ﻓﻘﺪ ﺃﺩﻯ ﺣﻘﻬﻤﺎ ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﻣﻦ ﺃﺩ‪‬ﻯ ﻋﻨﻬﻤﺎ ﺩﻳﻨ ﺎ ﺃﻭ ﻭﺻﻴﺔ‬ ‫ﻓﻘﺪ ﺑﺮﻫﻤﺎ ﻭﻟﻴﺘﺐ‪.‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﺇﻥ ﺑﺮ ﺃﺧﺖ ﺃﻣﻪ ﺃﻭ ﺃﻡ ﺃﻣﻪ ﻓﻘﺪ ﺑﺮ ﺃﻣﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻧﺪﻡ ﻋﻦ ﺍﻟﻌﻘﻮﻕ ﻭﺍﺳﺘﻐﻔﺮ‪ ،‬ﻓﺬﻟﻚ ﺗﻮﺑﺔ‪ ،‬ﻓﺈﻥ‬ ‫ﺷﺎﺀ ﺍﷲ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﺣﺞ ﻋﻦ ﻭﺍﻟﺪﻩ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻛﺘﺐ ﺍﷲ ﻟﻮﺍﻟﺪﻩ ﺣﺠﺔ ﻭﻛﺘﺐ ﻟﻪ‬ ‫ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺭﻭﻱ ﺃﻥ ﺍﷲ ﻛﻠﻢ ﻣﻮﺳﻰ ‪ ‰‬ﺛﻼﺛﺔ ﺁﻻﻑ ﻛﻠﻤﺔ ﻭﺧﻤﺴﻤﺎﺋﺔ‪،‬‬ ‫ﻓﻜﺎﻥ ﺁﺧﺮ ﻛﻼﻣﻪ‪ :‬ﻳﺎ ﺭﺏ ﺃﻭﺻﻨﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻭﺻﻴﻚ ﺑﺄﻣﻚ ﺣﺴ ﻨﺎ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺳﺒﻊ‬ ‫ﻣﺮﺍﺕ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺴﺒﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﻣﻮﺳﻰ ﺃﻻ ﺇﻥ ﺭﺿﺎﻫﺎ ﺭﺿﺎﻱ‪ ،‬ﻭﺳﺨﻄﻬﺎ ﺳﺨﻄﻲ‪.‬‬ ‫ﻭﺑﺎﺕ ﺍﺑﻦ ﺍﻟﻤﻨﻜﺪﺭ ﻳﻜﺒ‪‬ﺲ ﺭﺟﻞ ﺃﺑﻴﻪ ﻭﺑﺎﺕ ﺁﺧﺮ ﻳﺼﻠﻲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺗﺴﺮﻧﻲ‬ ‫ﻟﻴﻠﺔ ﺫﻟﻚ ﺍﻟﻤﺼﻠﻲ ﺑﻠﻴﻠﺘﻲ‪ .‬ﻭﻣﻦ ﻭﻗﺮ ﺃﺑﺎﻩ ﺃﻃﻴﻞ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﻭﻗﺮ ﺃﻣﻪ ﺭﺃﻯ ﻓﻲ‬ ‫ﺑﻨﻴﻪ ﻣﺎ ﻳﺴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻋﻖ ﻭﺍﻟﺪﻳﻪ ﻋﻘﻪ ﻭﻟﺪﻩ)‪.(١‬‬ ‫‪ ] X% ٣١‬اﻷم ‪ ] %‬اﻷب‬ ‫ﺣﻖ ﺍﻷﻡ ﺃﻋﻈﻢ ﻣﻦ ﺣﻖ ﺍﻷﺏ ﻟﻤﺎ ﻗﺎﺳﺘﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺩﺍﺧﻞ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﺇﺫ ﻛﺎﻥ‬ ‫ﺧﺎﺭﺟﻪ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﺃﻧﻪ ﻻ ﻗﺪﺭﺓ ﻟﻪ ﻋﻠﻰ ﺩﻓﻊ ﺃﻭ ﺟﻠﺐ‪ ،‬ﻭﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ‬ ‫ﺫﻛﺮ ﻓﻲ ﻣﻌﺮﺽ ﺣﻘﻬﺎ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮﻩ ﻓﻲ ﺣﻖ ﺍﻷﺏ‪ ،‬ﻭﻫﻮ ﺃﻧﻬﺎ ﺣﻤﻠﺘﻪ ﻭﻫ ﻨﺎ ﻋﻠﻰ‬ ‫ﻭﻫﻦ‪ ،‬ﻭﺑﻌﺪ ﻭﺿﻌﻬﺎ ﻳﻼﺯﻣﻬﺎ ﻟﻠﺮﺿﺎﻉ ﻭﻻ ﻳﻨﻔﺼﻞ ﻋﻨﻬﺎ ﻓﻲ ﻋﺎﻣﻴﻦ‪ ،‬ﻭﺃﻧﻬﺎ ﺣﻤﻠﺘﻪ‬ ‫ﻛﺮﻫﺎ‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﻛﻮﻧﻪ ﻓﻲ ﺑﻄﻨﻬﺎ ﻭﻣﻘﺎﻣﻪ ﻓﻴﻪ ﺣﺘﻰ ﺗﻀﻌﻪ ﺃﻣﺮ‬ ‫ﻛﺮﻫﺎ ﻭﻭﺿﻌﺘﻪ ‬ ‫‬ ‫ﺻﻌﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﻭﺿﻌﻪ ﺻﻌﺐ ﺷﺎﻕ‪ ،‬ﻭﻟﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﺇﺫ ﻗﺎﻝ‪:‬‬ ‫»ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﻣﻨﻲ ﺑﺤﻖ ﺍﻟﺼﺤﺒﺔ؟ ﻗﺎﻝ‪ :‬ﺃﻣﻚ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺛﻢ ﻣ ﻦ؟‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٩/٥‬ ‪ ،٣٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٠/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪34‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﻣﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﺛﻢ ﻣ ﻦ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻮﻙ ﺛﻢ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ«)‪ ،(١‬ﻭﺣﺪﻳﺚ‪» :‬ﺇﺫﺍ‬ ‫ﺩﻋﺎﻙ ﺃﺑﻮﻙ ﻭﺃﻣﻚ ﻓﺄﺟﺐ ﺃﻣﻚ«)‪ ،(٢‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻗﺎﻝ ﻷﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﺃﺣﻖ ﺍﻟﻨﺎﺱ‬ ‫ﺑﻚ ﺑﺤﻖ ﺍﻟﺼﺤﺒﺔ ﺃﻣﻚ ﺛﻢ ﺃﻣﻚ ﺛﻢ ﺃﻣﻚ ﺛﻢ ﺃﺑﻮﻙ«)‪ ،(٣‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﺏ ﺃﻋﻈﻢ ﻷﻧﻪ‬ ‫ﺍﻟﻤﺄﺧﻮﺫ ﺑﻤﺆﻭﻧﺘﻪ ﻛﻠﻬﺎ ﻭﺑﺠﻨﺎﻳﺘﻪ ﺍﻟﺘﻲ ﻫﻲ ﺩﻭﻥ ﺍﻟﺜﻠﺚ ﺑﻼ ﺃﻣﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻏﻴﺮ‬ ‫ﺑﺎﻟﻎ‪ ،‬ﻭﻳﺠﺎﺏ ﺑﺄﻥ ﺫﻟﻚ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﻛﻮﻥ ﻛﺴﺒﻪ ﻷﺑﻴﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫ﻭﻷﻥ ﻟﻪ ﻧﺰﻉ ﻣﺎﻟﻪ ﺑﺎﻟﺤﺎﺟﺔ ﻛﺬﺍ ﻇﻬﺮ ﻟﻲ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺍﻟﺠﻮﺍﺏ‪ ،‬ﻭﻣﻤﺎ ﺭﺟﺢ ﺑﻪ‬ ‫ﺍﻷﺏ ﺃﻧﻪ ﻳﺘﻮﻟﻰ ﺑﻮﻻﻳﺔ ﺍﻷﺏ ﻭﻳﻮﻗﻒ ﻓﻴﻪ ﺑﺒﺮﺍﺀﺓ ﺍﻷﺏ ﻭﺑﺎﻟﻮﻗﻮﻑ ﻓﻴﻪ ﻭﺃﻧﻪ ﻳﺤﻜﻢ‬ ‫ﻳﺰﻭﺝ‬ ‫ﻋﻠﻴﻪ ﺑﺤﻜﻢ ﺃﺑﻴﻪ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﺍﻟﺒﻠﻞ‪ ،‬ﻭﺃﻥ ﺍﻷﺏ ﻫﻮ ﺍﻟﺬﻱ ‪‬‬ ‫ﺑﻨﺘﻪ ﻭﻣﺎ ﻣﻠﻜﺘﻪ ﻻ ﺍﻷﻡ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﻟﺪ ﻳﺴﺒﻰ ﻭﻳﻤﻠﻚ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺃﺑﻴﻪ ﺍﻟﻤﺸﺮﻙ‬ ‫ﻭﻳﺠﺎﺏ ﺑﺄﻧﻪ ﻻ ﻣﺸﻘﺔ ﻋﻈﻴﻤﺔ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺏ ﺇﻻ ﺍﻟﺴﺒﻲ ﻟﻮﻟﺪﻩ ﻓﻔﻴﻪ ﻣﺸﻘﺔ‬ ‫ﻟﻜﻦ ﻟﻴﺲ ﺑﻴﺪﻩ ﻭﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﺤﺴﻦ‪ :‬ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﺃﻋﻈﻢ‪ ،‬ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﺓ ﺃﻟﺰﻡ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻤﺸﺎﻳﺦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻭﺃﺑﻮ ﺧﺰﺭ ﻳﻐﻠﻰ ﺑﻦ‬ ‫ﺯﻟﺘﺎﻑ ^ ﺃﻳﻬﻤﺎ ﺃﻋﻈﻢ ﺣ ‪‬ﻘﺎ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺍﻷﻡ ﺃﻋﻈﻢ ﺣ ‪‬ﻘﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺧﺰﺭ‪:‬‬ ‫ﺍﻷﺏ ﺃﻋﻈﻢ ﺣ ‪‬ﻘﺎ)‪.(٤‬‬ ‫ﻭﺟﻮﺑﺎ ﻣﻦ ﺣﻖ ﺍﻷﺏ؛ ﻷﻧﻬﺎ‬ ‫‬‫ﻭﺟﺎﺀ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ :‬ﻭﺣﻖ ﺍﻷﻡ ﺃﻋﻈﻢ‬ ‫ﺣﻤﻠﺘﻪ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻏﺬﺗﻪ ﺑﻠﺒﻨﻬﺎ ﻭﺭﺑﺘﻪ ﻓﻲ ﺣﺠﺮﻫﺎ‪ ،‬ﻭﺿﻤﺘﻪ ﺇﻟﻰ ﺻﺪﺭﻫﺎ‪ ،‬ﻭﺃﻭﻟﺘﻪ‬ ‫ﺭﻓﻌﺎ‪ ،‬ﻭﻻ‬ ‫ﺩﻓﻌﺎ‪ ،‬ﻭﻻ ‬ ‫ﺿﺮﺍ‪ ،‬ﻭﻻ ﺣﻴﻠﺔ‪ ،‬ﻭﻻ ‬ ‫ﻧﻔﻌﺎ‪ ،‬ﻭﻻ ‪‬‬ ‫ﺍﻟﺨﻴﺮ‪ .‬ﻭﻫﻮ ﻻ ﻳﻘﺪﺭ ﻟﻨﻔﺴﻪ ‬ ‫ﻭﺿﻌﺎ‪ .‬ﺗﻨﻤﻴﻪ ﻭﺗﺴﻬﺮ‪ ،‬ﻭﺗﺨﺪﻣﻪ ﻭﻻ ﺗﻀﺠﺮ)‪.(٥‬‬ ‫‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺤﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺤﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٠/٥‬ ‪.٣١‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٨/٩‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٦٨/٢‬‬ ‫‪35‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫)‪(١‬‬ ‫‪ ] ٣٢‬ا ا ‪/ 6#‬ل ا ‬ ‫ﻗﻴﻞ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻣﻌﻪ ﺷﻴﺦ ﻫﺮﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺃﺑﻲ‬ ‫ﺍﺣﺘﺎﺝ ﻣﺎﻟﻲ‪ .‬ﻓﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺍﻟﺸﻴﺦ ﺍﻟﻬﺮﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳﻠﻪ ﻫﻮ‪ ،‬ﺇﻻ‬ ‫ﻋﻠﻲ ﻭﻋﻠﻰ ﻋﻤﺎﺗﻪ‪ .‬ﺛﻢ ﺳﻜﺖ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻫﻨﻴﻬﺔ‪ .‬ﺛﻢ ﻫﺒﻂ ﺟﺒﺮﻳﻞ ‪‰‬‬ ‫ﻣﺎ ﺃﻧﻔﻖ ‪‬‬ ‫ﻓﻘﺎﻝ‪» :‬ﻳﺎ ﻣﺤﻤﺪ ﺳﻞ ﺍﻟﺸﻴﺦ ﻋﻦ ﺃﺑﻴﺎﺕ«‪ ،‬ﻗﺎﻟﻬﺎ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻣﺎ ﺳﻤﻌﺘﻬﺎ ﺃﺫﻧﺎﻩ‪.‬‬ ‫)‪ (١‬ﻳﺸﺘﺮﻁ ﻟﻮﺟﻮﺏ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ﻋﺎﺟﺰﺍ ﻋﻦ ﺍﻟﻜﺴﺐ‪ ،‬ﻓﻼ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻔﺮﻉ ﻧﻔﻘﺔ ﺃﺻﻠﻪ ﺇﻥ ﻛﺎﻥ‬‫‬‫ﻓﻘﻴﺮﺍ ﺃﻭ‬ ‫ﺃﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺻﻞ ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﻜﺴﺐ‪ ،‬ﻷﻧﻬﺎ ﺗﺠﺐ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﻮﺍﺳﺎﺓ ﻭﺍﻟﺒﺮ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ‬‫ﺃﺻﻠﻪ ﻏﻨ ‪‬ﻴﺎ ﺃﻭ ‬ ‫ﺍﻟﻜﺴﺐ ﻛﺎﻟﻤﻮﺳﺮ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﻤﻮﺍﺳﺎﺓ‪ ،‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻗﻮﻝ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻷﻇﻬﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻞ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﺗﺠﺐ ﻧﻔﻘﺘﻪ ﻋﻠﻰ ﻓﺮﻋﻪ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻰ‬‫ﻓﻘﻴﺮﺍ ‬ ‫‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻓﻲ ﺇﻟﺰﺍﻡ ﺍﻵﺑﺎﺀ ﺍﻟﺘﻜﺴﺐ ﻣﻊ ﻏﻨﻰ ﺍﻷﺑﻨﺎﺀ ﺗﺮﻙ ﻟﻺﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﻭﺇﻳﺬﺍﺀ ﻟﻬﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻜﺴﺐ ﻭﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‬ ‫ﻣﻮﺳﺮﺍ ﻭﻫﺬﺍ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺃﻭ ‬ ‫‬‫ﺏﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻉ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻲ ﺟﺰﻡ ﺑﻬﺎ ﺻﺎﺣﺐ ﺍﻟﻬﺪﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪،‬‬ ‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻣﺎﻟﻪ ﺃﻭ ﻛﺴﺒﻪ ﻓﻀﻞ ﻋﻦ ﻧﻔﻘﺔ ﻧﻔﺴﻪ ﻭﻭﻟﺪﻩ ﻭﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻀﻞ ﻣﻨﻪ ﺷﻲﺀ‬ ‫ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻔﺮﻉ ﺍﻟﻤﻌﺴﺮ ﺍﻟﺘﻜﺴﺐ ﻟﻴﻨﻔﻖ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﺑﻞ ﺍﻷﺻﺢ‬ ‫ﻛﺴﻮﺑﺎ‬ ‫‬‫ﻛﺴﻮﺑﺎ ﻭﻛﺎﻥ ﺍﻷﺏ‬ ‫‬‫ﻓﻘﻴﺮﺍ‬ ‫ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻠﻮﺍﻧﻲ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺑﻦ ‬ ‫ﻻ ﻳﺠﺒﺮ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻪ ﻷﻧﻪ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻜﺴﺐ ﻓﻼ ﺿﺮﻭﺭﺓ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﻨﻔﻘﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻐﻴﺮ‪.‬‬ ‫‬ ‫ﻭﺍﻟﻤﻨﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻣﻮﺍﺳﺎﺓ‬‫‬ ‫ﺍﻟﻤﻨﻔﻖ‬‫ﺝﺍﺗﺤﺎﺩ ﺍﻟﺪﻳﻦ ﺑﻴﻦ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﻓﻠﻢ ﺗﺠﺐ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻨﻔﻘﺔ ﻏﻴﺮ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻷﻧﻬﻤﺎ‬ ‫ﻏﻴﺮ ﻣﺘﻮﺍﺭﺛﻴﻦ ﻓﻠﻢ ﻳﺠﺐ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻧﻔﻘﺔ ﺑﺎﻟﻘﺮﺍﺑﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺍﺗﺤﺎﺩ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﺷﺮﻃ ﺎ ﻟﻮﺟﻮﺏ ﻧﻔﻘﺔ‬ ‫ﺍﻷﺻﻞ ﻋﻠﻰ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﺘﺠﺐ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺩﻳﻨﻬﻤﺎ؛ ﻭﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻭﻻ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻳﺘﺮﻙ ﺃﺑﻮﻳﻪ ﻳﻤﻮﺗﺎﻥ ﺟﻮ ﻋﺎ ﻟﻮﺟﻮﺩ ﺍﻟﻤﻮﺟﺐ‬ ‫ﻭﻫﻮ ﺍﻟﺒﻌﻀﻴﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٥/٤١‬ ‪.٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪36‬‬ ‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻠﺸﻴﺦ‪» :‬ﺃﻧﺸﺪﻧﻲ ﺃﺑﻴﺎﺗﺎ ﻗﻠﺘﻬﺎ ﻣﺎ ﺳﻤﻌﺘﻬﺎ ﺃﺫﻧﺎﻙ«‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻢ ﻳﺰﻝ ﺍﷲ ﻳﺰﻳﺪﻧﺎ ﺑﻚ ﻳﻘﻴ ﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻭﺍﷲ ﻣﺎ ﺳﻤﻌﺘﻬﺎ‬ ‫ﺃﺫﻧﺎﻱ‪ ،‬ﺛﻢ ﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬ ‫ﺗﻌﻞ ﺑﻤﺎ ﺃﺟﺒﻲ ﻋﻠﻴﻚ ﻭﺗﻨﻬﻞ‬‫ﻳﺎﻓﻌﺎ‬ ‫ﻏﺬﻭﺗﻚ ﻣﻮﻟﻮ ﺩﺍ ﻭﻣﻨﺘﻚ ‬ ‫ﻗﻴﻞ‪ :‬ﻓﻠﻤﺎ ﺳﻤﻊ ﺭﺳﻮﻝ ﺍﷲ ﻗﻴﻞ‪ :‬ﻓﻠﻤﺎ ﺳﻤﻊ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﺃﺧﺬ‬ ‫ﺑﺘﻼﺑﻴﺐ ﺍﻟﻐﻼﻡ‪ .‬ﻭﻗﺎﻝ ﻟﻪ‪» :‬ﺃﻧﺖ ﻷﺑﻴﻚ ﻳﺎ ﻣﺮﺑﻊ«)‪.(١‬‬ ‫)‪(٢‬‬ ‫ز  ا ‪/ 6#‬ل و‪+9‬‬‫‪ / ٣٣‬ﻻ ‬ ‫ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﻳﻤﺎ ﺭﺟﻞ ﺃﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻧﻔﻘﺔ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻗﻀﻰ ﺑﻪ ﺩﻳﻨﻪ ﻭﻫﻮ ﻏﻨﻲ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﺎﻝ ﻭﻟﺪﻩ ﺫﻟﻚ ﻣﻦ ﺃﻱ ﻭﺟﻪ‪.‬‬ ‫ﻓﺈﺫﺍ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﻓﻴﻪ ﻭﻟﺪﻩ‪ ،‬ﻓﻬﻮ ﺩﻳﻦ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻗﺒﻞ ﻣﻴﺮﺍﺛﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻪ‬ ‫ﺩﻳﻦ‪ ،‬ﻗﻀﻰ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻗﺒﻞ ﺩﻳﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﺎ ﺃﺧﺬ ﺍﻷﺏ ﻣﻦ ﻣﺎﻝ ﺍﺑﻨﻪ ﻓﻬﻮ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺑﺎﺏ ﺍﻟﻤﻴﻢ ﺡ‪ ،٦٥٧٠ :‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٥/٩‬ ‪ ،٣٦‬ﻭﺷﺮﺡ ﺍﻟﻨﻴﻞ‬ ‫‪ ٣٢/٥‬ ‪ ،٣٣‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ‪ ،١٢٢١/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٨٦/٥‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻮﺍﻟﺪ ﻻ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺷﻴ ﺌﺎ ﺇﻻ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻷﺏ ﺇﻟﻰ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻓﻲ ﺍﻟﻤﺼﺮ ﻭﺍﺣﺘﺎﺝ ﺍﻟﻮﺍﻟﺪ ﻟﻔﻘﺮﻩ ﺃﻛﻞ‬ ‫ﺑﻐﻴﺮ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﻓﻲ ﺍﻟﻤﻔﺎﺯﺓ ﻭﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﻻﻧﻌﺪﺍﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻌﻪ ﻓﻠﻪ ﺍﻷﻛﻞ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻧﺺ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ ﻭﻳﺘﻤﻠﻜﻪ ﻣﻊ ﺣﺎﺟﺔ ﺍﻷﺏ ﺇﻟﻰ‬ ‫ﻛﺒﻴﺮﺍ ﺑﺸﺮﻃﻴﻦ‪:‬‬ ‫ﺻﻐﻴﺮﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﻭ ‬ ‫‬‫ﻣﺎ ﻳﺄﺧﺬﻩ ﻭﻣﻊ ﻋﺪﻣﻬﺎ‪،‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻻ ﻳﺠﺤﻒ ﺑﺎﻻﺑﻦ ﻭﻻ ﻳﻀﺮ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺷﻴ ﺌﺎ ﺗﻌﻠﻘﺖ ﺑﻪ ﺣﺎﺟﺘﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻓﻴﻌﻄﻴﻪ ﻭﻟﺪﻩ ﺍﻵﺧﺮ‪ .‬ﻧﺺ ﻋﻠﻴﻪ ﺃﺣﻤﺪ ﻓﻲ ﺭﻭﺍﻳﺔ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ‬ ‫ﺳﻌﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻣﻤﻨﻮﻉ ﻣﻦ ﺗﺨﺼﻴﺺ ﺑﻌﺾ ﻭﻟﺪﻩ ﺑﺎﻟﻌﻄﻴﺔ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ ﻓﻸﻥ ﻳﻤﻨﻊ ﻣﻦ‬ ‫ﺗﺨﺼﻴﺼﻪ ﺑﻤﺎ ﺃﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺍﻵﺧﺮ ﺃﻭﻟﻰ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠٢/٤٥‬‬ ‫‪37‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‪ :‬ﻟﻸﻡ ﻓﻲ ﺍﻟﻮﻟﺪ ﻣﺎ ﻟﻸﺏ‪ ،‬ﺃﻥ ﺗﺄﻛﻞ ﻣﻦ ﻣﺎﻟﻪ ﻭﺗﻨﺰﻉ‪ .‬ﻭﻟﻬﺎ‬ ‫ﺃﻥ ﺗﺮﺑﻲ ﻭﻟﺪﻫﺎ‪ ،‬ﺇﻥ ﺃﺣﺐ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﺒﻠﻎ‪ .‬ﻭﺇﻥ ﺗﺰﻭﺟﺖ‪ ،‬ﻓﻠﻴﺲ ﻟﻸﺏ ﻧﺰﻋﻪ)‪.(١‬‬ ‫‪ KD!a ٣٤‬و‪ $S5‬ا`_ ا! إن  !  إﻻ ‪HD‬‬ ‫ﻛﺬﻟﻚ ﻗﻴﻞ ﻓﻲ ﺷﻴﺦ ﻛﺒﻴﺮ‪ ،‬ﻻ ﻣﺎﻝ ﻟﻪ‪ .‬ﻭﻟﻪ ﺑﻨﺎﺕ ﻻ ﻣﺎﻝ ﻟﻬﻦ‪ .‬ﻭﻃﻠﺐ ﺃﻥ‬ ‫ﻳﻌﻤﻠﻦ‪ ،‬ﻭﻳﻨﻔﻘﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻜﺘﺮﻳﻦ ﻟﻪ ﻣﻨﺰﻻ‪ ،‬ﻳﺴﻜﻦ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﻻ ‬ ‫ﺑﺪ ﻟﻬﻦ ﻣﻦ ﻧﻔﻘﺘﻪ‬ ‫ﻭﻛﺴﻮﺗﻪ‪ ،‬ﺇﺫﺍ ﻛﻦ ﻳﻘﺪﺭﻥ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻨﺰﻝ‪ ،‬ﻓﺈﻥ ﺍﺗﻔﻘﻦ ﻋﻠﻰ ﺃﻥ ﻳﺴﻜﻦ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪ ،‬ﺑﻘﺪﺭ‬ ‫ﺣﺼﺘﻬﺎ‪ .‬ﻭﺭﺿﻲ ﺑﺬﻟﻚ ﻣﻨﻬﻦ‪ .‬ﻓﺬﻟﻚ ﺇﻟﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺽ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻴﺄﺧﺬﻥ ﻟﻪ‬ ‫ﻣﻨﺰﻻ ﻳﺴﻜﻦ ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻷﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻸﺏ ﺃﻭ ﺍﻷﻡ ﻋﺼﺒﺔ‪ ،‬ﻳﺮﺛﻮﻥ‬ ‫ﻣﻊ ﺍﻟﺒﻨﺎﺕ‪ .‬ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻤﺆﻭﻧﺔ‪ ،‬ﺑﻴﻊ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ﺑﻘﺪﺭ‬ ‫ﻣﻴﺮﺍﺛﻪ)‪.(٢‬‬ ‫‪ E ٣٥‬ا ا ‪/‬ل وه‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺑﻴﻊ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻓﺒﻌﺾ ﺃﺟﺎﺯﻩ‪ .‬ﻭﻟﻢ ﻳﺠﺰﻩ ﺁﺧﺮﻭﻥ‪ ،‬ﻓﻤﻦ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺏ‬ ‫‬‫ﺃﺟﺎﺯ ﺑﻴﻌﻪ‪ ،‬ﺃﺛﺒﺘﻪ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪ ،‬ﻛﺎﻥ ﺍﻷﺏ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﺃﻭ‬ ‫ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﺿﻤﻨﻮﻩ ﺍﻟﺜﻤﻦ ﻟﻠﻮﻟﺪ‪.‬‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻟﻢ ﻳﻀﻤﻨﻮﻩ ﺷﻴ ﺌﺎ‪ .‬ﻭﺃﺟﺎﺯﻭﺍ ﻟﻪ ﺇﺑﺮﺍﺀ ﻧﻔﺴﻪ‪ ،‬ﻣﻤﺎ ﺿﻤﻨﻪ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺏ ‬ ‫ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺛﻤﻦ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﺩﻳﻦ ﻋﻠﻴﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﺗﻌﻠﻖ ﻋﻠﻴﻪ‬ ‫ﺿﻤﺎﻧﻪ‪ .‬ﻭﺃﺟﺎﺯﻭﺍ ﻟﻪ ﻧﺰﻉ ﻣﺎﻟﻪ ﻣﻨﻪ‪ .‬ﻭﻳﻤﻠﻜﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺍﻷﺏ ﻏﻨ ‪‬ﻴﺎ ﻋﻨﻪ‪ ،‬ﺃﻭ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻴﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻧﻪ ﺿﺮﺍﺭ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﺑﺎﻟﻮﻟﺪ؛ ﻟﻘﻮﻝ‬ ‫‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٦/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣١/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪38‬‬ ‫ﺍﻟﻨﺒﻲ ﮊ »ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ«)‪ ،(١‬ﻭﺑﻘﻮﻟﻪ ‪» : ‰‬ﺃﻓﻀﻞ ﻣﺎ ﺃﻛﻞ ﺍﻟﺮﺟﻞ ﻣﻦ‬ ‫ﻛﺴﺒﻪ‪ ،‬ﻭﻭﻟﺪﻩ ﻣﻦ ﻛﺴﺒﻪ«)‪.(٢‬‬ ‫ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻳﺤﺘﺞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪V U T S R Q ﴿ :‬‬ ‫‪dcba`_^]\[ZYXW‬‬ ‫‪] ﴾ ...f e‬ﺍﻟﻨﻮﺭ‪ ،[٦١ :‬ﻣﻦ ﺫﻛﺮ ﺟﻤﻴﻊ ﺍﻟﻘﺮﺍﺑﺎﺕ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻮﻟﺪ‪.‬‬ ‫ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ‪ ،﴾ c b a ` ﴿ :‬ﻓﻠﻢ ﻳﻔﺮﺩ ﺫﻛﺮ ﺑﻴﺖ‬ ‫ﺍﻟﻮﻟﺪ‪ ،‬ﻋﻦ ﺑﻴﺖ ﺃﺑﻴﻪ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪y x w v u t s r q ﴿ :‬‬ ‫‪~ } | { z‬ﮯ ¡ ‪] ﴾ ¤ £ ¢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٣٥ :‬ﻭﻻ ﻳﻨﺬﺭ ﺍﻹﻧﺴﺎﻥ ﺇﻻ‬ ‫ﺑﻤﺎ ﻳﻤﻠﻚ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﻣﻦ ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﻳﺤﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﻄﻴﺐ‬ ‫)‪(٣‬‬ ‫ﺟﺮﻩ ﺍﻹﺭﺙ ﻭﺍﺳﺘﺤﻞ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﻬﺒﺔ ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﻦ‬ ‫ﻧﻔﺴﻪ« ‪ ،‬ﻭﻣﺎ ‬ ‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﺜﻴﺮ)‪.(٤‬‬ ‫‪  C / ٣٦‬ا ‪/ /‬ل وه‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻫﺒﺔ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ﻭﺑﺮﺍﺀﺗﻪ‪ ،‬ﻣﻦ ﺟﻤﻴﻊ ﺣﻘﻮﻗﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ‬ ‫ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﺍﻧﺘﺰﺍﻋﻪ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻓﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﺑﻌﺾ ﻟﻢ ﻳﺠﺰ‬ ‫ﻟﻪ ﺇﻻ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻨﻔﻘﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻘﺮﺍﺀ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺑﺎﻷﺏ ﺣﺎﺟﺔ ﺷﺪﻳﺪﺓ ﻟﻠﺘﺰﻭﻳﺞ ﻭﺧﺎﻑ ﺍﻟﻌﻨﺖ‪ ،‬ﻓﻘﺪ ﺟﻮﺯﻭﺍ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﻳﺰﻳﻞ ﻋﻦ ﻧﻔﺴﻪ ﺍﻟﻌﻨﺖ ﺑﻼ ﻣﻀﺮﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﻟﺪ‬ ‫ﻟﻪ ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‬ ‫)‪ (٢‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ ﺑﺎﺏ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻤﻜﺎﺳﺐ ﺡ‪.٢١٣٧ :‬‬ ‫ﻟﻮﺣﺎ ﻓﺄﺩﺧﻠﻪ ﻓﻲ ﺳﻔﻴﻨﺔ ﺡ‪.١١٢٢٠ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﻛﺘﺎﺏ ﺍﻟﻐﺼﺐ ﺑﺎﺏ ﻣﻦ ﺍﻏﺘﺼﺐ ‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٨ ،٣٧/٩‬‬ ‫‪39‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺑﺪ ﻟﻪ ﻣﻨﻬﺎ ﻣﺜﻞ ﺯﻭﺟﺔ‪ ،‬ﺃﻭ‬ ‫ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻣﺆﻭﻧﺔ ﺍﻷﺏ‪ ،‬ﺍﻟﺘﻲ ﻻ ‬ ‫ﺧﺎﺩﻡ‪ ،‬ﻓﻴﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺤﺞ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻏﻴﺮ ﺍﻟﻤﺆﻭﻧﺔ‪،‬‬ ‫ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﻮﻟﺪ)‪.(١‬‬ ‫‪ ٣٧‬أ‪ c3‬ا ا ‪.‬اق ا‪D‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ : 5‬ﻟﻴﺲ ﻟﻮﺍﻟﺪ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﺃﻥ ﻳﺄﺧﺬ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻗﺒﻞ‬ ‫ﺑﻠﻮﻏﻬﺎ‪ ،‬ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻟﻴﺲ ﻗﺪ ﺃﺟﺎﺯﻭﺍ ﻟﻠﻮﺍﻟﺪ‪ :‬ﺃﻥ‬ ‫ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ؟‬ ‫ﻗﺎﻝ‪ :‬ﺫﻟﻚ ﻓﻲ ﻏﻴﺮ ﻫﺬﺍ‪ .‬ﻭﺃﻣﺎ ﻫﺬﺍ ﺧﺎﺻﺔ‪ ،‬ﻓﻠﻴﺲ ﻳﺤﻜﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﻋﻠﻰ ﻧﺤﻮ ﻫﺬﺍ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﻫﻜﺬﺍ‪.‬‬ ‫ﻭﻋﻨﻪ ‪ : 5‬ﺇﻧﻪ ﺇﺫﺍ ﺃﺑﺮﺃ ﺍﻟﻮﺍﻟﺪ ﻟﺰﻭﺝ‪ ،‬ﻣﻦ ﺣﻖ ﺍﺑﻨﺘﻪ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺍﻧﺘﺰﺍﻉ ﻣﻦ‬ ‫ﺍﻟﻮﺍﻟﺪ ﻟﻪ‪ ،‬ﻓﺎﻟﺰﻭﺝ ﻻ ﻳﺒﺮﺃ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﺰﻋﻪ ﻗﺒﻞ‪ ،‬ﺛﻢ ﺃﺑﺮﺃ ﺍﻟﻮﺍﻟﺪ ﺍﻟﺰﻭﺝ ﻣﻦ ﺑﻌﺪ‪ ،‬ﺑﺮﺉ‬ ‫ﺍﻟﺰﻭﺝ ﻣﻨﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﺑﻨﺘﻪ ﺻﻐﻴﺮﺓ‪ ،‬ﺃﻭ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯﻭﺍ ﻟﻠﻮﺍﻟﺪ‪ :‬ﺃﻥ ﻳﻘﺒﺾ ﻣﻦ‬ ‫ﺣﻘﻮﻕ ﺃﻭﻻﺩﻩ ﺍﻟﺼﻐﺎﺭ ﻏﻴﺮ ﺍﻟﺼﺪﺍﻕ)‪.(٢‬‬ ‫‪ ٣٨‬ا‪ 5‬اع ا ا ‪/‬ل وه‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﻫﻞ ﻟﻸﺏ ﺃﺧﺬﻩ ﻓﻲ‬ ‫ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺗﻤﻠﻜﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺗﻤﻠﻚ ﺷﻲﺀ ﻣﻨﻪ؟‬ ‫ﻣﻮﺳﺮﺍ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﻓﻘﻮﻝ‪ :‬ﺍﻧﺘﺰﺍﻉ ﻟﻸﺏ ﺃﺧﺬﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻮﺳﺮﺍ‪ .‬ﻓﺈﻥ ﺃﺧﺬﻩ‪ ،‬ﻛﺎﻥ ﺿﺎﻣ ﻨﺎ‪ ،‬ﻭﻗﻮﻝ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﺍﻻﻧﺘﺰﺍﻉ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻴﻤﺎ‬ ‫‬ ‫ﻳﺘﻠﻔﻪ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻋﻴﻨﻪ ﻗﺎﺋﻤﺔ‪ ،‬ﻓﻴﻨﻘﻠﻪ ﺇﻟﻰ ﻣﻠﻜﻪ‪ ،‬ﻧﺤﻮ ﺍﻟﺪﺍﺭ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ‪،‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٨/٩‬ ‪ ،٣٩‬ﺍﻟﻀﻴﺎﺀ ‪ ١٢١/١٤‬ ‪.١٢٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٠/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪40‬‬ ‫ﻓﻼ ﻳﺼﺢ ﺍﻻﻧﺘﺰﺍﻉ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺇﻻ ﻧﻔﻘﺘﻪ ﻭﻛﺴﻮﺗﻪ‪ ،‬ﻳﻔﺮﺿﻬﺎ ﻟﻪ‬ ‫ﻣﻌﺴﺮﺍ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻈﺮ)‪.(١‬‬ ‫‬‫ﻣﻮﺳﺮﺍ ﻭﺍﻷﺏ‬ ‫‬‫ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫‪ ٣٩‬أ‪e‬م اﻻ‪ 5‬اع‬ ‫ﻭﺍﻧﺘﺰﺍﻉ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﺃﺧﺬﻩ ﻟﻪ‪ ،‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﺿﺮﺍﺭ‪ ،‬ﻭﺍﺿﻄﺮﺍﺭ‪،‬‬ ‫ﻭﺍﺧﺘﻴﺎﺭ‪ ،‬ﻓﺎﻟﻀﺮﺍﺭ ﻻ ﻳﺠﻮﺯ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻏﻨ ‪‬ﻴﺎ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﺼﺪ ﺿﺮﺍﺭ ﻭﻟﺪﻩ‪ .‬ﻭﻗﺪ‬ ‫ﺳﻤﺎﻩ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﺍﻟﻠﺺ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﺄﺧﺬ‬ ‫ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻊ ﻓﻴﻪ ﺍﻻﺧﺘﻼﻑ‪.‬‬ ‫ﻭﺳﺌﻞ ﺍﻟﻌﻼﺀ ﺑﻦ ﺃﺑﻲ ﺣﺬﻳﻔﺔ‪ :‬ﻋﻤﺎ ﻳﻨﺰﻉ ﺍﻟﻮﺍﻟﺪ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﺍﻟﻮﻟﺪ‬ ‫ﺑﺎﻟﻎ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺣﺎﺟﺔ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﺇﻟﻰ ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﺃﻭ ﻣﻦ ﺣﺎﺟﺔ‪ .‬ﻭﺍﻟﻮﻟﺪ ﻣﻌﺘﺰﻝ‪،‬‬ ‫ﺃﻭ ﻏﻴﺮ ﻣﻌﺘﺰﻝ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻟﻮﺍﻟﺪ ﺇﻟﻰ ﻣﺎﻝ‬ ‫ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﺬﻱ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﻻ ﻳﺤﺎﻝ ﺑﻴﻦ ﺍﻟﻮﺍﻟﺪ ﻭﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻏﻴﺮ‬ ‫ﺣﺎﺟﺔ‪ ،‬ﻭﺑﻪ ﻧﺄﺧﺬ)‪.(٢‬‬ ‫‪ ED/ ٤٠‬ا‪  P‬ا ‪ /‬ا‪,‬ف ‪/ 6#‬ل وه‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻮﻝ ﺑﻴﻦ ﺍﻟﻮﺍﻟﺪ ﻭﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻓﺈﻥ ﺑﺎﻋﻪ ﺟﺎﺯ ﺑﻴﻌﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺻﻐﻴﺮﺍ ﻣﻊ ﺃﻣﻪ‪ ،‬ﻭﻫﻲ ﻣﻄﻠﻘﺔ‪ ،‬ﺇﻥ ﻟﻢ‬ ‫‬‫ﻛﺎﻥ ﺛﻤﻨﻪ ﻣﻌﻪ ﻭﻗﻒ ﻓﻲ ﻧﻔﻘﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﺇﻥ ﻛﺎﻥ‬ ‫ﻳﻜﻦ ﺍﻷﺏ ﺛﻘﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺏ ﺛﻘﺔ ﺃﻭﻗﻒ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﺃﺟﺮﻯ ﻫﻮ ﻋﻠﻰ ﻭﻟﺪﻩ ﻧﻔﻘﺘﻪ‬ ‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻋﻨﺪﻩ)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٦/٩‬ﺍﻟﻀﻴﺎﺀ ‪.١٥٠/١٤‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٠/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣/٩‬‬ ‫‪41‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫)‪(١‬‬ ‫‪ E ٤١‬ا ا ‪/‬ل وه ‪SD‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ‪ 5‬ﻓﻲ ﺭﺟﻞ ﺑﺎﻉ ﻟﻨﻔﺴﻪ ﻣﺎﻝ ﺍﺑﻨﻪ ﻭﻫﻮ ﺻﻐﻴﺮ‪ .‬ﻓﻠﻤﺎ ﺑﻠﻎ‬ ‫ﻃﻠﺐ ﻣﺎﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﺤﺎﻟﻪ‪ ،‬ﻓﻲ ﻳﺪ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺭﻛﻪ‪ ،‬ﺇﺫﺍ ﻃﻠﺒﻪ‪ .‬ﻭﺇﻥ‬ ‫ﺃﺯﺍﻟﻪ ﺍﻟﻮﺍﻟﺪ ﻣﻦ ﻣﻠﻜﻪ ﻭﻛﺎﻥ ﻟﻠﻮﺍﻟﺪ ﻣﺎﻝ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺃﺧﺬ ﺃﺑﻮﻩ‪،‬‬ ‫ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ ﻟﻐﻴﺮﻩ‪ ،‬ﺃﻭ ﺗﺰﻭﺝ ﺑﻪ‪ ،‬ﺃﻭ ﺍﻓﺘﺾ ﺟﺎﺭﻳﺘﻪ‪ .‬ﻓﻬﺬﺍ ﺟﺎﺋﺰ ﻟﻠﻮﺍﻟﺪ‪ ،‬ﻓﻲ‬ ‫ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺣﺪ ﻓﻲ ﻭﻁﺀ ﺃﻣﺔ ﻭﻟﺪﻩ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻨﺰﻋﻬﺎ ﻣﻨﻪ‪ .‬ﻭﻋﺘﻘﻪ‬ ‫ﺇﻳﺎﻫﺎ ﺟﺎﺯ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺻﺒ ‪‬ﻴﺎ ﺃﻭ ﺑﺎﻟﻐﺎ)‪.(٢‬‬ ‫‪ ٤٢‬د ا  ‪ K%‬ا ا‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻓﻴﻤﻦ ﻋﻠﻴﻪ ﻟﻮﻟﺪﻩ ﺩﻳﻦ‪ ،‬ﻓﻤﺎﺕ‪ ،‬ﻭﻟﻢ ﻳﻮﺹ ﻻﺑﻨﻪ‬ ‫ﺑﺪﻳﻨﻪ‪ :‬ﺇﻧﻪ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻠﻮﻟﺪ ﺑﻴﻨﺔ ﺑﺤﻘﻪ‪ ،‬ﻭﻻ ﻗﺪﺭ ﻋﻠﻰ ﺑﻠﻮﻍ ﺣﻘﻪ‪ ،‬ﻣﻦ ﻣﺎﻝ‬ ‫ﻭﺍﻟﺪﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ ﺧﻔﻴﺔ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ‪ .‬ﻭﻳﻌﻠﻢ ﺍﻟﻮﺭﺛﺔ ﻓﻲ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪،‬‬ ‫ﺃﻧﻪ ﻗﺪ ﺃﺧﺬ ﺣﻘﻪ‪ .‬ﻓﻠﻌﻠﻪ ﺗﻜﻮﻥ ﻟﻬﻢ ﺣﺠﺔ‪ ،‬ﺃﻭ ﻳﻌﻄﻮﻩ ﺣﻘﻪ‪ ،‬ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ‬ ‫ﻳﺄﺧﺬﻩ ﻳﻌﻠﻢ ﺑﻪ ﺍﻟﻮﺭﺛﺔ‪.‬‬ ‫)‪ (١‬ﺃﻣﺎ ﺷﺮﺍﺀ ﺍﻟﻮﻟﻲ ﻣﺎﻝ ﺍﻟﻤﺤﺠﻮﺭ ﻟﻨﻔﺴﻪ ﺃﻭ ﺑﻴﻊ ﻣﺎﻟﻪ ﻟﻪ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻪ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﺇﻟﻰ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻸﺏ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﻧﻔﺴﻪ ﻻﺑﻨﻪ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻨﻔﺴﻪ ﻣﻦ ﻣﺎﻟﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻧﻈﺮﺍ ﻟﻠﻮﻟﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﻸﺏ ﻭﺍﻟﺠﺪ ﻓﻘﻂ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﻟﻨﻔﺴﻪ ﻭﺑﻴﻊ ﻣﺎﻟﻪ ﻟﻠﺼﻐﻴﺮ‪،‬‬‫ﺫﻟﻚ ‬ ‫ﻷﻧﻬﻤﺎ ﻻ ﻳﺘﻬﻤﺎﻥ ﻓﻲ ﺫﻟﻚ ﻟﻜﻤﺎﻝ ﺷﻔﻘﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮﻫﻤﺎ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻷﻧﻪ ﻣﺘﻬﻢ ﻓﻲ ﻃﻠﺐ‬ ‫ﺍﻟﺤﻆ ﻟﻪ ﻓﻲ ﺑﻴﻊ ﻣﺎﻟﻪ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻢ ﻳﺠﻌﻞ ﺫﻟﻚ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺯﻓﺮ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪:‬‬ ‫ﻻ ﻳﺼﺢ ﺃﻥ ﻳﺒﻴﻊ ﻭﻟﻲ ﺍﻟﻤﺤﺠﻮﺭ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺤﺠﻮﺭ ﻟﻨﻔﺴﻪ ﺃﻭ ﻳﺸﺘﺮﻱ ﻣﻦ ﻣﺎﻟﻪ ﻟﻨﻔﺴﻪ ﻷﻧﻪ ﻣﻈﻨﺔ‬ ‫ﺍﻟﺘﻬﻤﺔ‪ ،‬ﺇﻻ ﺍﻷﺏ ﻓﺈﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻳﻠﻲ ﻃﺮﻓﻲ ﺍﻟﻌﻘﺪ‪ ،‬ﻷﻧﻪ ﻳﻠﻲ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﺘﻬﻤﺔ ﻣﻨﺘﻔﻴﺔ ﺑﻴﻦ ﺍﻟﻮﺍﻟﺪ‬ ‫ﻭﻭﻟﺪﻩ‪ ،‬ﺇﺫ ﻣﻦ ﻃﺒﻌﻪ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻴﻪ ﻭﺍﻟﻤﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺮﻙ ﺣﻆ ﻧﻔﺴﻪ ﻟﺤﻈﻪ‪ ،‬ﺑﺨﻼﻑ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻟﻸﺏ ﺷﺮﺍﺀ ﻣﺎﻝ ﻭﻟﺪﻩ ﻟﻨﻔﺴﻪ ﻭﺑﻴﻊ ﻣﺎﻟﻪ ﻟﻮﻟﺪﻩ ﺑﻤﺜﻞ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺑﻤﺎ ﻳﺘﻐﺎﺑﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺑﻤﺜﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﻣﺎﻝ ﻭﻟﺪﻩ ﻓﻼ ﻳﺒﺮﺃ ﻋﻦ ﺍﻟﺜﻤﻦ ﺣﺘﻰ ﻳﻨﺼﺐ ﺍﻟﻘﺎﺿﻲ ﻟﻮﻟﺪﻩ ﻭﺻ ‪‬ﻴﺎ ﻳﺄﺧﺬ ﺍﻟﺜﻤﻦ ﻣﻦ‬ ‫ﺩﻓﻌﺎ ﻟﻠﺘﻬﻤﺔ ﻋﻦ ﺍﻷﺏ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٦٤/٤٥‬‬‫ﺃﺑﻴﻪ‪ ،‬ﺛﻢ ﻳﺮﺩﻩ ﻋﻠﻴﻪ ﻟﻴﺤﻔﻈﻪ ﻟﻠﺼﻐﻴﺮ‪ ،‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪42‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻻ ﻳﻌﻠﻢ ﺑﻪ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻻ ﺑﻴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﺣﻘﻪ‪،‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺟﻨﺲ ﺣﻘﻪ ﺍﻟﺬﻱ ﻟﻪ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻋﻼﻡ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻫﺬﺍ‬ ‫ﺍﻟﺬﻱ ﻫﻠﻚ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ ﺍﻟﻮﺍﻟﺪ ﺑﺪﻳﻦ ﻋﻠﻴﻪ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻟﻢ ﻳﻮﺹ ﻟﻮﻟﺪﻩ‪ ،‬ﻓﺎﻟﺬﻱ‬ ‫ﻋﺮﻓﻨﺎ ﺃﻥ ﺍﻟﻐﺮﻣﺎﺀ ﻏﻴﺮ ﺍﻟﻮﻟﺪ‪ ،‬ﺃﻭﻟﻰ ﺑﻤﺎﻟﻪ‪ ،‬ﺣﺘﻰ ﻳﺴﺘﻮﻓﻮﺍ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﺃﻭﺻﻰ ﻟﻪ ﺑﻪ‬ ‫ﺃﺑﻮﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻮﺹ‪.‬‬ ‫ﻓﺈﻥ ﺑﻘﻲ ﻣﻦ ﺍﻟﻤﺎﻝ ﺷﻲﺀ ﺑﻌﺪ ﺍﻟﺪﻳﺎﻥ‪ ،‬ﺃﺧﺬ ﺣﻘﻪ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ‬ ‫ﻳﺄﺧﺬﻩ ﻓﻲ ﺍﻟﺴﺮﻳﺮﺓ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﺇﻻ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻐﺮﻣﺎﺀ ﺣﻘﻮﻗﻬﻢ‪.‬‬ ‫ﻓﺈﺫﺍ ﺍﺳﺘﻮﻓﻮﺍ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪ ،‬ﺑﻌﺪ ﺫﻟﻚ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ $. ! ٤٣‬اﻷ‪N‬اد واﻷ‪e‬رب‬ ‫ﺫﻛﻮﺭﺍ ﺃﻭ ﺇﻧﺎﺛﺎ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬ ‫‬‫ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺻﻠﺔ ﺍﻷﺟﺪﺍﺩ‬ ‫ﻭﻗﻴﺪﻭﺍ ﺑﻔﻘﺪ ﺍﻷﺏ؛ ﻷﻥ ﺍﻟﻤﺘﺒﺎﺩﺭ ﻣﻦ ﺗﻨﺰﻳﻞ ﺍﻟﺸﻲﺀ ﻣﻨﺰﻟﺔ ﺍﻵﺧﺮ ﻓﻘﺪ ﺍﻵﺧﺮ‪،‬‬ ‫ﻭﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﺑﻮﺍﻥ ﻟﻴﺲ ﺃﺣﺪﻫﻤﺎ ﺃﺑﺎ ﻟﻶﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺣﻴﺚ ﺍﻻﺧﺘﻼﻁ ﺃﻭ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩/٩‬‬ ‫)‪ (٢‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻤﺒﺎﺷﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻋﻨﺪ ﺣﺎﺟﺘﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺍﻹﺟﻤﺎﻉ ﻓﻲ ﻫﺬﺍ ﻓﻘﺎﻝ‪ :‬ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﻠﺬﻳﻦ ﻻ ﻛﺴﺐ ﻟﻬﻤﺎ ﻭﻻ ﻣﺎﻝ ﻭﺍﺟﺒﺔ ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﺃﻣﺎ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ‪ ،‬ﻓﻴﺮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﺃﻧﻪ ﻻ ﻧﻔﻘﺔ ﻷﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻔﻬﻢ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻲ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻟﺴﺎﺋﺮ‬ ‫ﺍﻷﺻﻮﻝ ﻭﺇﻥ ﻋﻠﻮﺍ‪.‬‬ ‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﺄﻥ ﺍﻷﺩﻟﺔ ﻗﺪ ﻗﺎﻣﺖ ﻋﻠﻰ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻤﺒﺎﺷﺮﻳﻦ ﺩﻭﻥ ﺳﺎﺋﺮ‬ ‫ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻴﻘﺘﺼﺮ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻻ ﻧﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻟﺠﺪ ﺃﻭ ﺟﺪﺓ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ ﻣﻠﺤﻘﻮﻥ ﺑﺎﻷﺑﻮﻳﻦ ﺍﻟﻤﺒﺎﺷﺮﻳﻦ ﻭﺇﻥ ﻟﻢ ﻳﺘﻨﺎﻭﻟﻬﻢ‬ ‫ﺇﻃﻼﻕ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﻛﻤﺎ ﺃﻟﺤﻘﻮﺍ ﺑﻬﻤﺎ ﻓﻲ ﻋﺪﻡ ﺍﻟﻘﻮﺩ ﻭﺭﺩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻷﻥ ﺍﻷﺟﺪﺍﺩ‬ ‫ﻭﺍﻟﺠﺪﺍﺕ ﻳﻘﻮﻣﺎﻥ ﻣﻘﺎﻡ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻤﺒﺎﺷﺮﻳﻦ ﻓﻲ ﺍﻹﺭﺙ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻷﻧﻬﻢ ﺗﺴﺒﺒﻮﺍ ﻓﻲ ﺇﺣﻴﺎﺀ ﻭﻟﺪ‬ ‫ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺎﺳﺘﻮﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺍﻹﺣﻴﺎﺀ ﻛﺎﻷﺑﻮﻳﻦ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٤/٤١‬ ‪.٧٥‬‬ ‫‪43‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﺍﻷﺏ ﻓﻴﻬﻢ ﻭﺍﺣﺪ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻌﻢ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﻛﺎﻷﺏ ﻻﺑﻦ‬ ‫ﺃﺧﻴﻪ ﻭﺩﻭﻧﻪ ﺍﻟﻌﻤﺔ ﺃﻭ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻷﺥ ﺍﻟﻜﺒﻴﺮ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻛﺎﻷﺏ‪،‬‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﻢ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻏﺎﺏ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻣﺜﻠﻪ ﻓﻲ‬ ‫ﻣﺜﻞ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻛﺎﻷﻡ‪ ،‬ﻗﺎﻝ ﮊ ﻓﻲ ﻏﺰﻭﺓ ﻏﺰﺍﻫﺎ‪» :‬ﺭﺩﻭﺍ ﻋﻠﻲ‬ ‫ﺃﺑﻲ«)‪ ،(١‬ﻳﻌﻨﻲ ﻋﻤﻪ ﺍﻟﻌﺒﺎﺱ ‪ ، ƒ‬ﻭﻗﺎﻝ‪» :‬ﺍﻟﺨﺎﻝ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ«)‪ ،(٢‬ﺃﻱ‪ :‬ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻷﻡ‪ ،‬ﻭﻗﺎﻝ ﻟﺤﺪ ﺑﻦ ﻛﻌﺐ‪ :‬ﺍﻟﺨﺎﻝ ﺃﺏ ﻷﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻧﺴﺐ ﻋﻴﺴﻰ ﺇﻟﻰ‬ ‫ﺃﺧﻮﺍﻟﻪ ﻓﻲ ﻗﻮﻟﻪ‪s r q p on m l k ﴿ :‬‬ ‫‪] ﴾ t‬ﺍﻷﻧﻌﺎﻡ‪ ،[٨٧ :‬ﺃﻱ‪ :‬ﻭﻫﺪﻳﻨﺎ ﺑﻌﺾ ﺁﺑﺎﺀ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬ ‫ﻋﻴﺴﻰ ﻓﻴﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻜﻞ ﻧﺒﻲ ﺃﺏ ﻭﺃﺑﻮ ﻋﻴﺴﻰ ﺧﺎﻟﻪ‪ ،‬ﻭﺍﻟﺨﺎﻟﺔ ﺃﻡ‪ ،‬ﻟﻮﺭﻭﺩ ﺗﻔﺴﻴﺮ‬ ‫ﺍﻷﺑﻮﻳﻦ ﻓﻲ ﻗﻮﻟﻪ ‪] ﴾ ...] \ [ Z ﴿ : 8‬ﻳﻮﺳﻒ‪ ،[١٠٠ :‬ﺑﺎﻷﺏ‬ ‫ﻭﺍﻟﺨﺎﻟﺔ ﻷﻥ ﺃﻣﻪ ﻣﺎﺗﺖ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺴﻤﻰ ﺃﺑﺎ ﺃﻭ ﺃ ‪‬ﻣﺎ ﻏﻴﺮ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‬ ‫ﻭﺍﻷﻣﻬﺎﺕ ﻭﺍﻟﺠﺪﺍﺕ ﻭﺍﻟﻌﻢ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻟﻮﺭﻭﺩ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﻓﻲ‬ ‫ﺍﻵﺛﺎﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ l k j i h g ﴿ :‬‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ ،[٥ :‬ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﻧﺴﺒﺔ ﺃﺣﺪ ﺇﻟﻰ ﻏﻴﺮ ﺃﺑﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﻧﺴﺒﺘﻪ ﻧﻔﺴﻪ‬ ‫ﺇﻟﻰ ﻏﻴﺮﻩ ﺍﻟﺘﺤﺎﻗﺎ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﻧﺴﺒﺔ ﺃﺣﺪ ﺇﻟﻰ ﻏﻴﺮ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ‬ ‫ﺍﻷﻗﺎﺭﺏ ﺃﻗﺮﺏ ﻓﻬﻮ ﺃﻋﻈﻢ‪ ،‬ﻭﺍﻟﻮﺍﻟﺪﺍﺕ ﺑﺎﻟﺮﺿﺎﻋﺔ ﻟﻬﻤﺎ ﺣﻖ ﻭﺩﻭﻥ ﺣﻖ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺎﻟﻨﺴﺐ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻻ ﻧﻌﻠﻢ ﻭﺟﻮﺏ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻛﺎﻷﻡ ﻣﻨﻪ‬ ‫ﻭﺍﻹﺧﻮﺓ ﻭﻧﺤﻮﻫﻢ ﺇﻻ ﺃﻧﺎ ﻻ ﻧﺤﺐ ﻗﻄﻌﻬﻢ ﻭﻭﺻﻠﻬﻢ ﺃﻓﻀﻞ ﻭﻻ ﻳﺄﺛﻢ ﺇﻻ ﻗﺎﻃﻊ‬ ‫ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻟﻨﺴﺐ ﻭﺃﻭﺟﺒﻬﺎ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻹﺑﺎﺿ ‪‬ﻴﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻛﺘﺎﺏ ﺍﻟﻤﻐﺎﺯﻱ ﺑﺎﺏ ﺣﺪﻳﺚ ﻓﺘﺢ ﻣﻜﺔ ﺡ‪.٣٧٨٩٩ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻛﺘﺎﺏ ﺍﻟﻮﻻﺀ ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺫﻱ ﺍﻟﻘﺮﺑﻰ ﺡ‪ ،١٦١٩٨ :‬ﺑﻠﻔﻆ‪» :‬ﺍﻟﺨﺎﻝ ﻭﺍﻟﺪ«‪.‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ٥٦٨‬ ‪ ،٥٦٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢١٣/١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪44‬‬ ‫‪ ٤٤‬ا‪ K% $SD‬ا ا واﻷ‪e‬رب وا‪ J# :P+‬وأد‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪q p on m l k j i h g ﴿ :‬‬ ‫‪~}|{zyxwvutsr‬ﮯ‬ ‫¡ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ ،[٢٣ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Å Ä Ã Â Á À ﴿ :‬‬ ‫‪] ﴾ É È Ç Æ‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٦ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪% $ # " ! ﴿ :‬‬ ‫& ' ( ) * ‪] ﴾ , +‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪h g f ﴿ :‬‬ ‫‪] ﴾ i‬ﺍﻟﻀﺤﻰ‪ ،[٩ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪: 9 8 7 6 5 4 ﴿ :‬‬ ‫; < = >‪] ﴾ ...‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٧٧ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪d c ﴿ :‬‬ ‫‪] ﴾ j i ❁ g f e‬ﺍﻟﻤﻌﺎﺭﺝ‪ ،[٢٥ ،٢٤ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪# " ﴿ :‬‬ ‫‪/.-,+*)('&%$‬‬ ‫‪] ﴾ ...0‬ﺍﻷﻧﻔﺎﻝ‪ ،[٤١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪❁ 9 8 7 6 ﴿ :‬‬ ‫; < = > ❁ @ ‪] ﴾ D C B A‬ﺍﻟﻤﺎﻋﻮﻥ‪ ١ :‬ ‪،[٣‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪õ ô ó ❁ ñ ð ï î í ❁ ë ê é è ﴿ :‬‬ ‫‪] ﴾ ö‬ﺍﻟﻤﺪﺛﺮ‪ ٤٢ :‬ ‪ ،[٤٤‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ~ } | {z ﴿ :‬ﮯ ❁ ‪¢‬‬ ‫‪] ﴾ ¦ ¥ ¤ £‬ﺍﻟﻔﺠﺮ‪ ،[١٨ ،١١٧ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪3 2 ﴿ :‬‬ ‫‪@ ?> = < ; : 9 8 76 5 4‬‬ ‫‪] ﴾ H G F E DC B A‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٧١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪n m l k j i h g f e d c‬‬ ‫‪} |{ z y x w v u t s r q po‬‬ ‫~ ﮯ ¡ ‪] ﴾ ¢‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٧ :‬ﻻ ﺗﻌﻤﺪﻭﺍ ﺇﻟﻰ ﺍﻟﺨﺒﻴﺚ ﻗﺎﺻﺪﻳﻦ ﺍﻹﻧﻔﺎﻕ ﻣﻨﻪ‬ ‫﴿ ‪ ،﴾ { z y x w v‬ﺃﻱ‪ :‬ﻭﺍﻟﺤﺎﻝ ﺃﻧﻜﻢ ﻻ ﺗﺄﺧﺬﻭﻧﻪ ﻓﻲ ﺩﻳﻦ‬ ‫ﻟﻜﻢ ﺃﻭ ﺣﻖ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺰﻳﺪﻭﺍ ﻋﻠﻰ ﺛﻤﻨﻪ ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻧﺰﻟﺖ ﻓﻲ ﺭﺟﻞ ﺣﺚ ﮊ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺄﺗﺎﻩ ﺑﻌﺬﻕ ﺣﺸﻒ ﻓﺄﻣﺮ ﺑﻪ ﮊ ﻓﻌﻠ‪‬ﻖ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ‬ ‫‪45‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻓﻜﻞ ﻣﻦ ﺟﺎﺀ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻌﻞ ﻫﺬﺍ ﺍﻟﻌﺬﻕ)‪(١‬؟ ﺃﻱ‪ :‬ﻣﺎ ﻧﻔﻊ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺛﺮ‪ ،‬ﺃﻭ ﻣﻦ ﺗﺼﺪﻕ‬ ‫ﺑﻪ؟ ﻭﻫﻮ ﺍﺳﺘﻔﻬﺎﻡ ﺗﻌﺠﺐ ﺃﻭ ﻧﻔﻲ‪.‬‬ ‫ﻭﻟﻤﺎ ﻧﺰﻝ‪³ ² ± ° ¯ ® ¬ ﴿ :‬‬ ‫´ ‪] ﴾ ¾ ½ ¼ » º ¹ ¸ ¶ µ‬ﺍﻟﺒﻘﺮﺓ‪،[٢٧٤ :‬‬ ‫ﻭﺩﺭﻫﻤﺎ‬ ‫‬‫ﺩﺭﻫﻤﺎ ‬ ‫ﻟﻴﻼ‬‫‬‫ﻋﻤﺪ ﺭﺟﻞ ﻣﺴﻠﻢ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻣﺎ ﻳﻤﻠﻚ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺄﻧﻔﻖ‬ ‫ﻭﺩﺭﻫﻤﺎ ﻋﻼﻧﻴﺔ‪ ،‬ﻓﺪﻋﺎﻩ ﮊ ﻓﻘﺎﻝ ﻟﻪ‪» :‬ﺃﻧﺖ ﺍﻟﺬﻱ ﻓﻌﻞ ﻛﺬﺍ؟‬‫‬‫ﺳﺮﺍ‬ ‫‪‬‬‫ﻭﺩﺭﻫﻤﺎ‬ ‫‬‫ﻧﻬﺎﺭﺍ‪،‬‬ ‫‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﷲ ﺃﻃﻠﻌﻚ ﻋﻠﻰ ﺷﻲﺀ ﻓﻬﻮ ﻣﺎ ﺃﻃﻠﻌﻚ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﺃﻃﻠﻌﻨﻲ‬ ‫ﻣﻄﻠﺒﺎ ﺇﻻ ﻃﻠﺒﺘﻪ‪ ،‬ﻭﻻ ﻋﻦ‬ ‫‬‫ﺍﷲ ﻋﻠﻰ ﻓﻌﻠﻚ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ ﺗﺮﻛﺖ ﻟﻠﺨﻴﺮ‬ ‫ﻣﻬﺮﺑﺎ ﺇﻻ ﻫﺮﺑﺘﻪ‪ ،‬ﺍﺫﻫﺐ ﻓﻘﺪ ﺃﻋﻄﺎﻙ ﺍﷲ ﻣﺎ ﻃﻠﺒﺖ ﻭﺁﻣﻨﻚ ﻣﻤﺎ ﺗﺨﻮﻓﺖ«)‪.(٢‬‬‫‬‫ﺍﻟﻨﺎﺭ‬ ‫ﻗﺎﻝ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺃﺑﻮ ﺫﺭ ‪ ، 5‬ﻭﻗﺎﻝ‪ :‬ﻗﻮﻣﻨﺎ‪ :‬ﺇﻧﻪ ﻋﻠﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ‬ ‫ﺳﺮﺍ ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻋﻼﻧﻴﺔ‪،‬‬‫ﻟﻴﻼ ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ‬‫ﺃﺑﻮ ﺑﻜﺮ ﺗﺼﺪﻕ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ‬ ‫ﻭﻋﻨﻪ ﮊ ‪» :‬ﺍﻟﻠﻬﻢ ﺃﺣﻴﻨﻲ ﻣﺴﻜﻴ ﻨﺎ‪ ،‬ﻭﺃﻣﺘﻨﻲ ﻣﺴﻜﻴ ﻨﺎ ﻭﺍﺣﺸﺮﻧﻲ ﻓﻲ ﺯﻣﺮﺓ ﺍﻟﻤﺴﺎﻛﻴﻦ«)‪.(٣‬‬ ‫ﻭﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ‪ ‰‬ﻣﻊ ﻣﺎ ﺃﻭﺗﻲ ﻣﻦ ﺍﻟﻤﻠﻚ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻓﺮﺃﻯ ﻣﺴﻜﻴ ﻨﺎ ﺟﻠﺲ‬ ‫ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺴﻜﻴﻦ ﺟﻠﺲ ﺇﻟﻰ ﻣﺴﻜﻴﻦ‪ ،‬ﻭﻣﺎ ﻣﻦ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﻟﻌﻴﺴﻰ ‪ ‰‬ﺃﺣﺐ ﺇﻟﻴﻪ‬ ‫ﻣﻦ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻣﺴﻜﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﻛﻌﺐ‪ :‬ﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ‪﴾ e d c ﴿ :‬‬ ‫ﻓﻬﻮ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻤﺴﻜﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﻧﺒﻲ‪ :‬ﻳﺎ ﺭﺏ ﻛﻴﻒ ﻟﻲ ﺃﻥ ﺃﻋﻠﻢ ﻋﻼﻣﺔ ﺭﺿﺎﻙ‬ ‫ﻋﻨﻲ؟ ﻗﺎﻝ‪ :‬ﻋﻼﻣﺔ ﺫﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﻛﻴﻒ ﺭﺿﻲ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻋﻨﻚ‪.‬‬ ‫ﻭﺟﻤﻠﺔ ﺍﻟﺤﻘﻮﻕ ﻟﻬﻢ ﺃﻥ ﻻ ﻳﺘﻜﺒﺮ ﻋﻠﻴﻬﻢ ﻟﻔﻘﺮﻫﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﻄﻮﺍ ﺃﻣﻮﺍﻟﻬﻢ ﻭﻫﻲ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺳﺒﻴﻠﻪ ﺍﻟﻔﻘﺮﺍﺀ)‪.(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﺡ‪.٢٣٤٧٧ :‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ ﺃﻥ ﻓﻘﺮﺍﺀ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﻟﺠﻨﺔ‬ ‫ﻗﺒﻞ ﺃﻏﻨﻴﺎﺋﻬﻢ ﺡ‪ ٢٣٥٢ :‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﻏﺮﻳﺐ؟‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٩/٥‬ ‪.١١١‬‬ ‫‪46‬‬ ‫ ق ا  ‪ K%‬وا‬ ‫‪  ٤٥‬اﻷ‪D‬ء‬ ‫ﻟﻠﻮﻟﺪ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺃﻭ ﺧﻨﺜﻰ ﺣﻖ ﻋﻠﻰ ﺃﺑﻮﻳﻪ‪» ،‬ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ‬ ‫ﺃﺑﺮ؟ ﻗﺎﻝ‪ :‬ﻭﺍﻟﺪﻳﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻟﻲ ﻭﺍﻟﺪﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﺮ ﻭﻟﺪﻙ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﻟﻮﺍﻟﺪﻳﻚ‬ ‫ﻋﻠﻴﻚ ﺣ ‪‬ﻘﺎ ﻛﺬﻟﻚ ﻟﻮﻟﺪﻙ ﻋﻠﻴﻚ ﺣﻖ«)‪ ،(١‬ﻳﻌﻨﻲ‪ :‬ﻓﻤﻦ ﻟﻢ ﻳﺆ ‪‬ﺩ ﺣﻘﻬﻤﺎ ﻓﻘﺪ ﻋﻘﻬﻤﺎ‬ ‫ﻓﻘﺪ ﺍﺳﺘﻮﻳﺎ ﻓﻲ ﺃﺻﻞ ﺛﺒﻮﺕ ﺍﻟﺤﻖ ﻟﻜﻞ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻟﻜﻦ ﺣﻘﻬﻤﺎ‬ ‫ﻭﻋﻘﻮﻗﻬﻤﺎ ﺃﻋﻈﻢ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٦‬ا‪%‬ء ‪ K%‬ا  ‪ +‬ت ‪ V‬ا‪S‬‬ ‫ﻧﻬﻲ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻋﻦ ﺍﻟﺪﻋﺎﺀ ﺑﻤﻮﺕ ﺍﻟﻮﺍﻟﺪ ﻟﻺﻓﻘﺎﺭ ﺇﺫ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫»ﻻ ﺗﺪﻉ ﻋﻠﻰ ﻭﻟﺪﻙ ﺑﺎﻟﻤﻮﺕ ﻷﻧﻪ ﻳﻮﺭﺙ ﺍﻟﻔﻘﺮ«)‪ ،(٤‬ﺇﺫﺍ ﻛﺎﻥ ﺩﻋﺎﺅﻩ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻮﺕ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺞ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٣٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٠٢/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٠/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫‪.٢٣٦/١١‬‬ ‫)‪ (٣‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻥ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﻻ‬ ‫ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻭﻻﺩﻛﻢ‪ ،‬ﻭﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻜﻢ‪ ،‬ﻻ ﺗﻮﺍﻓﻘﻮﺍ ﻣﻦ ﺍﷲ ﺳﺎﻋﺔ ﻳﺴﺄﻝ ﻓﻴﻬﺎ ﻋﻄﺎﺀ‬ ‫ﻓﻴﺴﺘﺠﻴﺐ ﻟﻜﻢ« )ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ(‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﺮﻭﺍﻧﻲ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﻧﻪ ﺇﻥ ﻗﺼﺪ ﺍﻟﻮﺍﻟﺪ ﺑﺎﻟﺪﻋﺎﺀ‬ ‫ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺗﺄﺩﻳﺒﻪ ﻭﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺇﻓﺎﺩﺗﻪ ﺟﺎﺯ ﻛﻀﺮﺑﻪ‪ ،‬ﺑﻞ ﺃﻭﻟﻰ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪.١٩٩/٤٥‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺞ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﻌﻞ ﻣﻌﻨﺎﻩ ﻭﺭﺩ ﻓﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪L K J ﴿ :‬‬ ‫‪] ﴾ X W V U T SR Q P ON M‬ﺍﻹﺳﺮﺍﺀ‪ ،[٣١ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪= :‬‬ ‫‪47‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫ﺧﻮﻓﺎ ﻣﻦ ﻣﺆﻭﻧﺘﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻘﺮ ﺑﻪ ﻟﻤﺎ ﻋﺎﺟﻞ ﺍﻟﻔﻮﺕ ﻟﻠﻔﻘﺮ ﻋﻮﻗﺐ ﺑﻪ ﺟﺰﺍﺀ ﻭﻓﺎﻗﺎ‪،‬‬ ‫ﻭﺃﺻﻞ ﺍﻟﺠﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﺑﻤﻮﺗﻪ ﻓﺤﺮﺍﻡ ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻮﺭﺛﻪ‬ ‫ﻷﻥ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺗﻘﺘﻞ ﺑﻨﺎﺗﻬﺎ ﻟﻠﻔﻘﺮ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻮﺕ ﻟﻤﻀﺮﺓ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﻹﺳﻼﻡ ﺑﻪ)‪.(١‬‬ ‫‪ ٤٧‬إ‪ $5%‬ا ا وه ‪ K%‬ه‬ ‫ﻭﺍﻟﺪﺍ ﺃﻋﺎﻥ ﻭﻟﺪﻩ ﻋﻠﻰ ﺑﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ﻳﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻕ ﺑﺴﻮﺀ‬ ‫ﺭﺣﻢ ﺍﷲ ‬ ‫ﻋﻤﻠﻪ ﻭﺣﺎﻟﻪ ﻭﺑﺘﺤﻤﻴﻠﻪ ﻣﻦ ﺍﻟﻌﻤﻞ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ‪ .‬ﻭﻣﻦ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺑﺮﻩ ﺃﻥ ﻳﻌﻠﻤﻪ‬ ‫ﻣﺎ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻥ ﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺑﺮﻩ ﺑﺄﻥ‬ ‫ﺃﺑﺮﺍﺭﺍ ﻟﺒﺮﻫﻢ ﺍﻵﺑﺎﺀ‬ ‫ﻳﻌﻄﻴﻪ ﻭﻳﺤﺴﻦ ﺇﻟﻴﻪ ﺣﺘﻰ ﻳﺒﺮﻩ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻥ ﺍﻷﺑﺮﺍﺭ ﺳﻤﻮﺍ ‬ ‫ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺑﻞ ﻣﻦ ﺣﻖ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﻳﺒﺮﻩ ﺑﻤﺎ ﻳﻌﻴﻦ ﻋﻠﻰ ﺑﺮﻩ‪ ،‬ﻭﻋﻨﻪ ! ‪:‬‬ ‫»ﺑﺮﻭﺍ ﺁﺑﺎﺀﻛﻢ ﻳﺒﺮﻛﻢ ﺃﺑﻨﺎﺅﻛﻢ«)‪ (٢‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻷﺩﺏ ﻣﻦ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﻣﻦ ﺍﷲ‪،‬‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﺻﻐﻴﺮﺍ ﺳﺮ ﺑﻪ ‬ ‫‬‫ﻭﻣﻦ ﺃﺩﺏ ﻭﻟﺪﻩ ﺃﺭﻏﻢ ﺣﺎﺳﺪﻩ‪ ،‬ﻭﻣﻦ ﺃﺩﺑﻪ‬ ‫ﺑﺎﺭﺍ ﻟﻪ ﻏﻴﺮ ﻋﺎﻕ ﻓﺈﻥ ﺍﻟﻮﻟﺪ ﻣﻮﺍﻟﻒ ﻟﻮﺍﻟﺪﻩ ﻹﺷﻔﺎﻕ ﺍﻟﻮﺍﻟﺪ‬ ‫‪‬‬ ‫ﺭﺷﻴﺪﺍ ‬ ‫ﻳﺒﺮﻩ ﻟﻴﻜﻮﻥ‬ ‫ﺑﺮﺍ‬ ‫ﺭﺷﻴﺪﺍ ﻭﺍﻷﺏ ‪‬‬ ‫‬‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺪﻝ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﻟﻤﺤﺒﺔ ﺍﻟﻮﺍﻟﺪ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ‬ ‫ﺟﺎﻓﻴﺎ ﺻﺎﺭ‬ ‫‬‫ﻏﺎﻭﻳﺎ ﻭﺍﻟﻮﺍﻟﺪ‬ ‫‬‫ﻭﺇﻋﻈﺎﻣﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ‬ ‫‬‫ﻋﻄﻮﻓ ﺎ ﺻﺎﺭ ﻫﺬﺍ ﺍﻹﺩﻻﻝ ‪‬‬ ‫ﺑﺮﺍ‬ ‫ﺍﻹﺩﻻﻝ ﻗﻄﻴﻌﺔ ﻭﻋﻘﻮﻗﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺠﻔﺎﺀ ﺑﻪ ﺃﻥ ﻳﺪﻋﻮ ﻋﻠﻴﻪ‪.‬‬ ‫﴿ ‪ Á À ¿ ¾ ½¼ » º ¹¸ ¶ µ ´ ³ ...‬‬‫=‬ ‫‪﴾ Ô Ó Ò Ñ Ð ÏÎ Í Ì Ë Ê É È Ç ÆÅ Ä Ã‬‬ ‫ﺃﻳﻀﺎ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[١٥١ :‬ﻭﻭﺭﺩ ‬ ‫ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻭﻻﺩﻛﻢ‪ ،‬ﻭﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻜﻢ‪ ،‬ﻻ ﺗﻮﺍﻓﻘﻮﺍ ﻣﻦ ﺍﷲ ﺳﺎﻋﺔ ﻳﺴﺄﻝ‬ ‫ﻓﻴﻬﺎ ﻋﻄﺎﺀ ﻓﻴﺴﺘﺠﻴﺐ ﻟﻜﻢ«‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٥/٥‬ ‪ ،٣٦‬ﺍﻹﻳﻀﺎﺡ ‪.٥٧٠/٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ ﺑﺎﺏ‪ :‬ﺑﺮﻭﺍ ﺁﺑﺎﺀﻛﻢ ﺗﺒﺮﻛﻢ ﺃﺑﻨﺎﺅﻛﻢ ﺡ‪.٧٣٤٠ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪48‬‬ ‫ﺷﻜﺎ ﺭﺟﻞ ﺇﻟﻰ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﻟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺩﻋﻮﺕ ﻋﻠﻴﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺃﻧﺖ ﺃﻓﺴﺪﺗﻪ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻳﻠﺰﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻌﻘﻮﻕ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻮﻟﺪ ﻣﻦ‬ ‫ﻋﻘﻮﻗﻬﻤﺎ«)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ! ٤٨‬اﻹن إ‪ K‬ا‪D‬ت‬ ‫ﻏﺪﺍ؛ ﺃﻱ‪ :‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺳﻤﺎﻩ‬ ‫ﺳﺘﺮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ‬ ‫‬‫ﻧﺪﺏ ﺍﻹﺣﺴﺎﻥ ﻟﻠﺒﻨﺎﺕ ﻟﻜﻮﻧﻬﻦ‬ ‫ﺑﺎﺳﻢ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺑﻌﺪ ﻳﻮﻣﻚ ﻟﻘﺮﺑﻪ ﻭﻛﻞ ﺁﺕ ﻗﺮﻳﺐ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺍﺑﺘﻠﻲ‬ ‫ﺳﺘﺮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪.(٣‬‬ ‫ﻛﻦ ﻟﻪ ‬ ‫ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻨﺎﺕ ﻓﺄﺣﺴﻦ ﺇﻟﻴﻬﻦ ‪‬‬ ‫)‪(٤‬‬ ‫‪  / ٤٩‬ق ا  ‪ K%‬وا ‪iH‬د‬ ‫ﻣﻦ ﺣﻘﻪ ﻋﻠﻴﻬﻤﺎ ﺗﺄﺩﻳﺒﻪ ﺑﺄﻥ ﻳﻌﻠﻤﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻭﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﺄﻣﺮﻩ‬ ‫ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﺠﺲ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻛﺜﺮﺓ ﺍﻷﻛﻞ‪ ،‬ﻭﻳﺸﺒﻪ ﻟﻪ ﻛﺜﻴﺮ ﺍﻷﻛﻞ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٦/٥‬ ‪ ،٣٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧١/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫‪ ،٢٣٧/١١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠٢/٢‬ ‪.٢٠٣‬‬ ‫ﺳﺘﺮﺍ ﻣﻦ‬ ‫)‪ (٢‬ﻳﻌﺘﻨﻲ ﺍﻹﺳﻼﻡ ﺑﺎﻷﻧﺜﻰ ﻓﻲ ﻛﻞ ﺃﻃﻮﺍﺭ ﺣﻴﺎﺗﻬﺎ ﻓﻴﺮﻋﺎﻫﺎ ﻭﻫﻲ ﻃﻔﻠﺔ‪ ،‬ﻭﻳﺠﻌﻞ ﺭﻋﺎﻳﺘﻬﺎ ‬ ‫ﻭﺳﺒﻴﻼ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ .‬ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ƒ‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪:‬‬‫‬‫ﺍﻟﻨﺎﺭ‬ ‫»ﻣﻦ ﻋﺎﻝ ﺟﺎﺭﺗﻴﻦ ﺣﺘﻰ ﺗﺒﻠﻐﺎ ﺟﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻧﺎ ﻭﻫﻮ‪ ،‬ﻭﺿﻢ ﺃﺻﺎﺑﻌﻪ«‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻔﻀﻞ ﺍﻟﺬﻛﺮ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺃﻧﺜﻰ‬ ‫ﻓﻠﻢ ﻳﺌﺪﻫﺎ ﻭﻟﻢ ﻳﻬﻨﻬﺎ ﻭﻟﻢ ﻳﺆﺛﺮ ﻭﻟﺪﻩ )ﻳﻌﻨﻲ ﺍﻟﺬﻛﻮﺭ( ﻋﻠﻴﻬﺎ ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﻟﺠﻨﺔ« )ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ(‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﻔﻀﻴﻞ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﻓﻲ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺒﻄﻞ ﺍﻟﻮﻗﻒ‬ ‫ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﺑﻨﻴﻪ ﺍﻟﺬﻛﻮﺭ ﺩﻭﻥ ﺑﻨﺎﺗﻪ؛ ﻷﻧﻪ ﻣﻦ ﻋﻤﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٧٥/٧‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺭﺣﻤﺔ ﺍﻟﻮﻟﺪ ﻭﺗﻘﺒﻴﻠﻪ ﻭﻣﻌﺎﻧﻘﺘﻪ ﺡ‪ ،٥٩٩٥ :‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٣٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧١/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠٢/٢‬‬ ‫)‪ (٤‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺗﺄﺩﻳﺐ ﺍﻟﺼﺒﻲ ﻟﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻟﺘﻌﻠﻴﻢ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ ﺇﺫﺍ ﺑﻠﻎ ﺳﺒﻊ ﺳﻨﻴﻦ‪ ،‬ﻭﺑﺎﻟﻀﺮﺏ ﺇﻥ ﻟﺰﻡ ﻹﺻﻼﺣﻪ ﺇﺫﺍ ﺑﻠﻎ‬ ‫ﻋﺸﺮﺍ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠/١٠‬‬ ‫‬ ‫‪49‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫ﺑﺎﻟﺒﻬﻴﻤﺔ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻷﻛﻞ ﺑﺎﻟﺸﻤﺎﻝ‪ ،‬ﻭﻳﺸﺒﻬﻪ ﺑﺄﻛﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﻷﻛﻞ ﻣﻤﺎ ﻻ ﻳﻠﻴﻪ‪،‬‬ ‫ﻭﻳﺄﻣﺮﻩ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻋﻨﺪ ﺃﻭﻝ ﺍﻷﻛﻞ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻳﻌﻮﺩﻩ ﺃﻛﻞ ﺍﻟﺨﺒﺰ‬ ‫ﺗﻴﺴﺮ ﻭﻟﺒﺲ ﻣﺎ ﺳﺘﺮ‪ ،‬ﻭﻳﻌﻮﺩﻩ‬ ‫ﺑﻼ ﺇﺩﺍﻡ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻳﻌﻮﺩﻩ ﺃﻛﻞ ﻣﺎ ‪‬‬ ‫ﺍﻟﺨﺸﻮﻧﺔ ﻓﻲ ﺍﻟﻤﻠﺒﺲ ﻭﺍﻟﻤﻄﻌﻢ ﻭﺇﻳﺜﺎﺭ ﻏﻴﺮﻩ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﻘﻨﺎﻋﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺮﻓﻪ‬ ‫ﻭﺍﻟﺘﻨﻌﻢ‪ ،‬ﻭﻳﻨﻬﺎﻩ ﻋﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻠﻌﺐ ﻭﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻋﻦ ﻗﺮﻳﻦ‬ ‫ﺍﻟﺴﻮﺀ ﻛﺎﻟﺼﺒﻲ ﺍﻟﻤﺘﻌﻮﺩ ﻟﻠﺘﻨﻌﻢ ﻭﻟﺒﺲ ﺍﻟﻔﺎﺧﺮ ﻭﻣﺨﺎﻟﻄﺔ ﻛﻞ ﻣﻦ ﻳﻔﺴﺪﻩ‪ ،‬ﻭﺍﻟﻠﻐﻮ‬ ‫ﻭﺃﺷﻌﺎﺭ ﺍﻟﻔﺴﺎﻕ‪ ،‬ﻭﻳﺄﻣﺮﻩ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻓﻲ ﺟﻤﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻭﺗﻮﻗﻴﺮ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﻤﺸﺎﻳﺦ‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺒﻲ ﺇﺫﺍ ﺗﻠﻄﻒ ﻟﻪ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻓﻲ ﺫﻟﻚ ﺗﺤﻠﻰ ﺑﻪ‬ ‫ﻭﺗﻌﻠﻤﻪ ﻭﺍﺭﺗﺴﻢ ﻓﻲ ﻗﻠﺒﻪ ﻷﻥ ﻗﻠﺒﻪ ﻃﺎﻫﺮ ﺧﺎﻝ ﻣﻦ ﻛﻞ ﺻﻮﺭﺓ ﻭﻧﻘﺶ‪ ،‬ﻗﺎﺑﻞ ﻟﻜﻞ‬ ‫ﻣﺎ ﻳﻨﻘﺶ ﻓﻴﻪ ﻣﺎﺋﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﺮﻙ ﻟﻠﻨﻔﺲ ﻭﺍﻟﻬﻮﻯ ﻭﺍﻟﺸﻴﻄﺎﻥ ﺧﺮﺟﻮﺍ ﺑﻪ ﺇﻟﻰ‬ ‫ﺍﻟﻤﻀﺮﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺯﺭ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻭﻫﻮ ﺃﻣﺎﻧﺔ ﻋﻨﺪ ﺃﺑﻮﻳﻪ‪،‬‬ ‫ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ‪] ﴾ ² ± ° ¯ ® ¬ « ﴿ :‬ﺍﻟﺘﺤﺮﻳﻢ‪.[٦ :‬‬ ‫ﻭﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺇﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑ ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺟﻬﻞ ﺃﻫﻞ ﺑﻴﺘﻪ ﺃﻣﺮ‬ ‫ﺍﷲ؛ ﻭﻛﻴﻒ ﻳﺼﻮﻥ ﻭﻟﺪﻩ ﻋﻦ ﻧﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻳﺼﻮﻧﻪ ﻋﻦ ﻧﺎﺭ ﺍﻵﺧﺮﺓ؟«)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / +H ٥٠‬ﻻ  ‪FN‬‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﻳﻌﻠ‪‬ﻢ ﻭﻟﺪﻩ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﺎ ﻳﻌﻠ‪‬ﻤﻪ ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻳﻌﻠ‪‬ﻤﻪ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺫﻟﻚ‪ ،‬ﻭﻛﻠﻤﺎ ﺯﺍﺩ ﻛﺎﻥ ﺃﺣﺴﻦ‪،‬‬ ‫‬‫ﺃﻭﻻ ﺛﻢ ﺛﻼﺙ ﺁﻳﺎﺕ‬ ‫ﺍﻟﻔﺎﺗﺤﺔ ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺞ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٧/٥‬ ‪ ،٣٨‬ﺍﻹﻳﻀﺎﺡ ‪،٢٠٣/٢‬‬ ‫ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٣٦/١١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠٣/٢‬‬ ‫)‪ (٢‬ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻭﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎﺀ ﺗﻌﻠﻴﻢ ﺍﻟﺼﻐﺎﺭ ﻣﺎ ﻳﻠﺰﻣﻬﻢ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻓﻴﻌﻠ‪‬ﻢ ﺍﻟﺼﻐﻴﺮ ﻣﺎ ﺗﺼﺢ‬ ‫ﻭﻳﻌﺮﻓﻪ‬ ‫ﺑﻪ ﻋﻘﻴﺪﺗﻪ ﻣﻦ ﺇﻳﻤﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﺎ ﺗﺼﺢ ﺑﻪ ﻋﺒﺎﺩﺗﻪ‪ ،‬‬ ‫ﻭﻳﻌﺮﻓﻪ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻠﻮﺍﻁ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ‬ ‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺼﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ ﻭﻃﻬﺎﺭﺗﻪ ﻭﻧﺤﻮﻫﺎ‪ ،‬‬ ‫ﺍﻟﻤﺴﻜﺮ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺷﺒﻬﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﺑﺎﻟﺒﻠﻮﻍ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻳﻌﺮﻑ ﻣﺎ ﻳﺒﻠﻎ ﺑﻪ‪= .‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪50‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺜﻼﺙ‪ :‬ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ﺃﻭ ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ‬ ‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻪ ﺍﻟﻘﺮﺍﺀﺓ ﺇﻻ ﺑﻌﺪ ﺗﻌﻠﻴﻤﻪ ﺍﻻﺳﺘﻌﺎﺫﺓ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪:‬‬ ‫ﻭﻣﻦ ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﻳﺮﺩﻩ ﻓﻲ ﺍﻟﻤﻜﺘﺐ ﺣﺘﻰ ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﺼﻠﻲ ﺑﻪ ﻭﻳﺴﺘﺨﺮﺝ ﻗﺮﺍﺀﺓ‬ ‫ﺍﺳﻤﻪ‪ ،‬ﻭﻳﻌﻠ‪‬ﻤﻪ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ ﻗﺒﻞ‬ ‫ﺃﻳﻀﺎ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻟﺴﺒﺎﺣﺔ‪ ،‬ﻭﺍﻟﺤﺴﺎﺏ ﻣﺜﻞ‪:‬‬ ‫ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻳﺨﺘﻦ ﻟﻪ ‬ ‫ﻭﺍﺣﺪ ﺍﺛﻨﺎﻥ ﺛﻼﺛﺔ ﺃﺭﺑﻌﺔ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻣﺮ ﺍﻟﺤﺴﺎﺏ ﺑﺎﻟﺘﺪﺭﻳﺞ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠ‪‬ﻤﻪ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺳﻴﻜﻠﻒ ﺑﻪ ﺇﺫﺍ ﺑﻠﻎ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺃﻥ ﻳﻌﻠﻤﻪ ﻭﻟﻮ ﺑﻠﻎ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺻﻨﺎﻋﺔ‪ ،‬ﻭﺻﻼﺡ ﺩﻳﻨﻪ ﻣﻦ‬ ‫ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻭﺍﻟﻤﺴﻨﻮﻧﺎﺕ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ +H ٥١‬أ‪ /‬ر ا‪5‬‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﻳﻌﻠ‪‬ﻢ ﻭﻟﺪﻩ ﻣﺎ ﻳﺼﻠﺤﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ؛ ﻛﺎﻟﺘﺠﺮ‪ ،‬ﻭﻟﻮ ﺍﻗﺘﺼﺮ‬ ‫ﺃﺑﻮﻩ ﻟﻪ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻋﻮﻗﺐ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﺭﺟﻊ ﺇﻟﻴﻪ ﺍﻟﻀﺮ‪ ،‬ﻓﺎﻋﺘﺒﺮ ﺫﻟﻚ‬ ‫= ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﺮﺍﻓﻌﻲ ﻋﻦ ﺍﻷﺋﻤﺔ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻣﺎ ﺻﺤﺤﻪ ﺍﻟﻨﻮﻭﻱ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٢/١٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٣٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٠٣/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٠/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫‪ ،٢٣٨/١١‬ﻛﺘﺎﺏ ﺍﻟﻀﻴﺎﺀ ﻟﻠﺸﻴﺦ ﺳﻠﻤﺔ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻮﺗﺒﻲ ‪ ،١٨٣/١٤‬ﻁ ‪١‬‬ ‫‪١٤١٥‬ﻫ‪١٩٩٥/‬ﻡ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫)‪ (٢‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺌﺠﺎﺭ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﺤﺮﻑ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻤﺒﺎﺣﺔ ﺍﻟﺘﻲ‬ ‫ﺗﺘﻌﻠﻖ ﺑﻬﺎ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻛﺨﻴﺎﻃﺔ ﻭﺣﺪﺍﺩﺓ ﻭﺑﻨﺎﺀ ﻭﺯﺭﻉ ﻭﻧﺴﻴﺞ ﻭﻧﺤﻮ ﺫﻟﻚ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٦/١٣‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠ‪‬ﻤﻪ ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ‪ :‬ﺍﻟﺴﺒﺎﺣﺔ ﻭﺍﻟﺮﻣﻲ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﻳﻨﻔﻌﻪ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ ﺑﺤﺴﺒﻪ‪ .‬ﻗﺎﻝ ﻋﻤﺮ ‪ : ƒ‬ﻋﻠﻤﻮﺍ ﺃﻭﻻﺩﻛﻢ ﺍﻟﺴﺒﺎﺣﺔ ﻭﺍﻟﺮﻣﺎﻳﺔ‪ ،‬ﻭﻣﺮﻭﻫﻢ ﻓﻠﻴﺜﺒﻮﺍ‬ ‫ﻭﺛﺒﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٢/١٣‬‬ ‫ﻋﻠﻰ ﺍﻟﺨﻴﻞ ‬ ‫ﻭﻣﻦ ﻣﻮﺟﺒﺎﺕ ﻭﻻﻳﺔ ﺗﺮﺑﻴﺔ ﺍﻟﺼﻐﺎﺭ ﺍﻟﺘﻲ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻣﺪﺍﻭﺍﺓ ﺍﻟﺼﻐﻴﺮ ﻭﺭﻋﺎﻳﺘﻪ ﺍﻟﺼﺤﻴﺔ‪= ،‬‬ ‫‪51‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫ﺑﺎﻟﺬﻱ ﻟﻢ ﻳﻌﻠ‪‬ﻢ ﻭﻟﺪﻩ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﺍﻷﺩﺏ ﻭﻋﻠ‪‬ﻤﻪ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺃﻭﺟﻌﻪ ﺍﻟﻮﻟﺪ ﺿﺮﺑ ﺎ ﻳﻮﻣ ﺎ‬ ‫ﻣﻦ ﺍﻷﻳﺎﻡ ﻓﺸﻜﺎﻩ ﻟﻌﺎﻟﻢ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻇﻦ ﺃﻧﻚ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺒﻘﺮ؛ ﺑﻘﺮ ﺍﻟﺰﺭﺍﻋﺔ ﻓﻀﺮﺑﻚ‬ ‫ﻓﺎﺣﻤﺪ ﺍﷲ ﺇﺫ ﻟﻢ ﻳﻜﺴﺮ ﺭﺃﺳﻚ ﻓﻼ ﺗﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻚ ﺇﺫ ﻟﻢ ﺗﻌﻠ‪‬ﻤﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺩﺏ‪.‬‬ ‫ﻭﺍﻟﻤﻤﻠﻮﻙ ﻛﺎﻟﻮﻟﺪ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺤﻖ ﺇﻥ ﻛﺎﻥ ﺻﺒﻴ ﺎ ﻭﺗﺎﺑﻊ ﻟﺮﺑﻪ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﺣﺘﻰ ﻳﺒﻠﻎ ﺑﺤﺴﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫‬‫ﻭﺍﻟﻤﺨﺎﻃﺒﺔ ﻭﻟﻮ ﻛﺎﻥ ﺃﺑﻮﻩ‬ ‫ﺍﻟﻄﻠﺐ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٢‬ا‪3‬ر أ‪ 3‬ا‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺍﺧﺘﻴﺎﺭ ﺃﺧﻮﺍﻝ ﺍﻟﻮﻟﺪ ﺑﺄﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﻗﻮﻡ ﻟﻮ ﻭﻟﺪ ﻭﻟﺪ ﺍ ﻣﻨﻬﻢ ﻟﻢ‬ ‫ﺐ ﻭﻟﺪﻩ ﺑﻬﻢ‪ ،‬ﻓﻠﻠﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺣﻖ ﻗﺒﻞ ﺃﻥ ﻳﻠﺪﻩ‪ ،‬ﻭﺗﻤﺎﻡ ﺫﻟﻚ ﺃﻥ ﻳﺨﺘﺎﺭ‬ ‫ﻳ ﺴ ‬ ‫= ﻭﻧﻈﻤﻪ ﻓﻲ ﺳﻠﻚ ﺗﻌﻠﻴﻢ ﻣﺎ ﻫﻮ ﻣﺴﺘﻌﺪ ﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺃﻭ ﺍﻟﺤﺮﻑ ﻭﺍﻟﺼﻨﺎﺋﻊ ﻭﻟﻮ‬ ‫ﺑﺄﺟﺮﺓ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻓﺄﺷﺒﻪ ﺛﻤﻦ ﻣﺄﻛﻮﻟﻪ ﻭﻟﻪ ﺃﻥ ﻳﺆﺟﺮ ﺍﻟﺼﺒﻲ ﻧﻔﺴﻪ ﺍﻟﻤﻤﻴﺰ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﺃﻥ ﻳﺄﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻤﺎﻟﻪ ﺑﻤﺎ ﻳﻨﺎﺳﺐ ﺣﺎﻟﻪ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺗﻬﻴﺌﺘﻪ ﻭﺗﺄﻫﻴﻠﻪ ﻋﻨﺪ‬ ‫ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٧١/٤٥‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٨/٥‬ ‪.٣٩‬‬ ‫ﺳﺮﻩ‪ ،‬ﻭﻋﻨﻬﺎ ﻳﺮﺙ ﺃﻭﻻﺩﻫﺎ‬ ‫)‪ (٢‬ﺍﻟﻤﺮﺃﺓ ﺳﻜﻦ ﻟﻠﺰﻭﺝ ﻭﺣﺮﺙ ﻟﻪ‪ ،‬ﻭﺃﻣﻴﻨﺘﻪ ﻓﻲ ﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ‪ ،‬ﻭﻣﻮﺿﻊ ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻳﻜﺘﺴﺒﻮﻥ ﺑﻌﺾ ﻋﺎﺩﺍﺗﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻟﻬﺬﺍ ﺣﻀ‪ ‬ﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﺧﺘﻴﺎﺭ‬‫‬ ‫ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺣﺪﺩﺕ ﺻﻔﺎﺕ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫‪ ١‬ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟﺔ ﺫﺍﺕ ﺩﻳﻦ‪.‬‬ ‫‪ ٢‬ ﺃﻥ ﺗﻜﻮﻥ ﻭﻟﻮ ﺩﺍ‪.‬‬ ‫ﺑﻜﺮﺍ‪.‬‬ ‫‪ ٣‬ ﺃﻥ ﺗﻜﻮﻥ ‬ ‫‪ ٤‬ ﺃﻥ ﺗﻜﻮﻥ ﺣﺴﻴﺒﺔ ﻧﺴﻴﺒﺔ‪ ،‬ﺃﻱ‪ :‬ﻃﻴﺒﺔ ﺍﻷﺻﻞ ﺑﺎﻧﺘﺴﺎﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ‪ ،‬ﻭﺻﺮﺡ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﻜﺮﺍﻫﺔ ﺍﻟﺰﻭﺍﺝ ﺑﺒﻨﺖ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﺍﻟﻠﻘﻴﻄﺔ‪ ،‬ﻭﺑﻨﺖ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﺻﺮﺡ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺑﺎﺳﺘﺤﺒﺎﺏ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺍﻷﺟﻨﺒﻴﺔ ﻓﺈﻥ ﻭﻟﺪﻫﺎ ﺃﻧﺠﺐ‪.‬‬ ‫‪ ٥‬ ﺃﻥ ﺗﻜﻮﻥ ﺟﻤﻴﻠﺔ ﻷﻧﻬﺎ ﺃﺳﻜﻦ ﻟﻨﻔﺴﻪ ﻭﺃﻏﺾ ﻟﺒﺼﺮﻩ‪ ،‬ﻭﺃﻛﻤﻞ ﻟﻤﻮﺩﺗﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﺷﺮﻉ ﺍﻟﻨﻈﺮ‬ ‫=‬‫ﻗﺒﻞ ﺍﻟﻌﻘﺪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪52‬‬ ‫ﺍﻷﺻﻴﻠﺔ ﺍﻟﻌﻔﻴﻔﺔ‪ ،‬ﻭﻳﺆﺩﺑﻬﺎ ﻭﻻ ﻳﻬﻤﻠﻬﺎ ﻣﻊ ﺍﻟﻘﻴﺎﻡ ﺑﺤﻘﻮﻗﻬﺎ ﻟﺌﻼ ﺗﻄﻤﺢ ﻋﻴﻨﻬﺎ ﺇﻟﻰ‬ ‫ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒ ﺎ ﻟﻔﺴﺎﺩ ﻓﺮﺍﺷﻪ ﻭﺍﺧﺘﻼﻝ ﻧﺴﺒﻪ‪ ،‬ﻭﺍﺳﺘﺮﺿﺎﻋﻪ‬ ‫ﺃﻃﻬﺮ ﺃﻟﺒﺎﻥ ﺍﻟﻨﺴﺎﺀ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٣‬ا‪+ai $+‬ء اﻷ‪5‬ء وا‪,‬‬ ‫ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺗﺴﻤﻴﺔ ﻭﻟﺪﻩ ﺑﺄﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻓﻀﻞ ﺃﺳﻤﺎﺋﻬﺎ ﺍﺳﻢ ﻧﺒﻴﻨﺎ ﮊ‬ ‫ﻭﻫﻮ ﻣﺤﻤﺪ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺃﻧﻪ ﮊ ﻧﻬﻰ ﺃﻥ ﻳﺴ ‪‬ﻤﻰ ﺑﻪ ﻭﺃﻣﺮ ﺃﻥ‬ ‫= ‪ ٦‬ ﺃﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﻋﻘﻞ‪ ،‬ﻭﻳﺠﺘﻨﺐ ﺍﻟﺤﻤﻘﺎﺀ؛ ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻳﺮﺍﺩ ﻟﻠﻌﺸﺮﺓ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭﻻ ﺗﺼﻠﺢ‬ ‫ﺍﻟﻌﺸﺮﺓ ﻣﻊ ﺍﻟﺤﻤﻘﺎﺀ ﻭﻻ ﻳﻄﻴﺐ ﺍﻟﻌﻴﺶ ﻣﻌﻬﺎ‪ ،‬ﻭﺭﺑﻤﺎ ‪‬‬ ‫ﺗﻌﺪﻯ ﺇﻟﻰ ﻭﻟﺪﻫﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦١/٢٤‬ ‪.٦٢‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٣٩/٥‬‬ ‫)‪ (٢‬ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﻱ ﺍﺳﻢ ﺇﻻ ﻣﺎ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭ ﺗﺴﺘﺤﺐ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻜﻞ ﺍﺳﻢ ﻣﻌﺒﺪ‬ ‫ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﷲ ‪ ، 4‬ﺃﻭ ﺇﻟﻰ ﺃﻱ ﺍﺳﻢ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺨﺎﺻﺔ ﺑﻪ ‪ 4‬؛ ﻷﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ‬ ‫ٰ‬‫ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻪ‪ ،‬ﻭﺃﺣﺐ ﺍﻷﺳﻤﺎﺀ ﺇﻟﻰ ﺍﷲ ﻋﺒﺪ ﺍﷲ ﻭﻋﺒﺪ‬ ‫ﺍﻟﻤﺴﻴﺐ‪ :‬ﺃﺣﺒﻬﺎ ﺇﻟﻰ ﺍﷲ ﺃﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﺣﺐ ﺍﻷﺳﻤﺎﺀ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ‬ ‫ﻧﻘﻼ ﻋﻦ ﺍﻟﻤﻨﺎﻭﻱ‪ :‬ﺇﻥ ﻋﺒﺪ ﺍﷲ‬‫ٰ‬‫ﺇﻟﻴﻪ ‪ : 4‬ﻋﺒﺪ ﺍﷲ ﻭﻋﺒﺪ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻷﺳﻤﺎﺀ ﺑﻌﺪﻫﻤﺎ ﻣﺤﻤﺪ ﺛﻢ ﺃﺣﻤﺪ ﺛﻢ‬‫ٰ‬‫ﺃﻓﻀﻞ ﻣﻄﻠﻘﺎ ﺣﺘﻰ ﻣﻦ ﺗﺴﻤﻴﺔ ﻋﺒﺪ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻜﻞ ﻣﻌﺒﺪ ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﷲ ‪ 4‬ﻛﻌﺒﺪ ﺍﷲ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻭﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ‪.‬‬ ‫ٰ‬‫ﻣﻀﺎﻑ ﺇﻟﻰ ﺍﺳﻢ ﺧﺎﺹ ﺑﻪ ‪ 4‬ﻛﻌﺒﺪ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ٰ‬‫ﻭﺃﻣﺎ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻬﻢ ﻣﻊ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻲ ﺃﻥ ﺃﺣﺐ ﺍﻷﺳﻤﺎﺀ ﺇﻟﻰ ﺍﷲ‪ :‬ﻋﺒﺪ ﺍﷲ ﻭﻋﺒﺪ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻐﻴﺮ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻭﻟﻰ؛ ﻷﻥ‬ ‫ﺍﻟﻌﻮﺍﻡ ﻳﺼﻐﺮﻭﻧﻬﺎ ﻟﻠﻨﺪﺍﺀ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ٰ‬‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺃﻥ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻌﺒﺪ ﺍﷲ ﻭﻋﺒﺪ‬ ‫ﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ ﻓﺈﻥ ﺫﻟﻚ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ؛ ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻋﺒﺪ‬ ‫ﺷﻤﺲ ﻭﻋﺒﺪ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻷﻓﻀﻠﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻨﺎﻓﻲ ﺃﻥ ﺍﺳﻢ ﻣﺤﻤﺪ ﻭﺃﺣﻤﺪ ﺃﺣﺐ ﺇﻟﻰ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﺳﻤﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﺨﺘﺮ ﻟﻨﺒﻴﻪ ﮊ ﺇﻻ ﻣﺎ ﻫﻮ ﺃﺣﺐ ﺇﻟﻴﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺣﻜﻤﻬﺎ‪ ،‬ﻓﺬﻫﺐ ﺍﻷﻛﺜﺮﻭﻥ ﺇﻟﻰ ﻋﺪﻡ =‬ ‫‪53‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫ﻗﺼﺪﺍ ﻟﻠﺘﻐﻴﻴﺮ‪ ،‬ﻭﻟﻌﻞ‬ ‫‬‫ﻳﺴ ‪‬ﻤﻰ ﺑﺄﺑﻲ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺮﺍﻫﻢ ﻳﻔﺘﺤﻮﻥ ﺍﻟﻤﻴﻢ ﺍﻷﻭﻟﻰ‬ ‫ﻣﻦ ﺫﻟﻚ ﺗﺴﻤﻴﺔ ﺃﻫﻞ ﺑﻼﺩﻧﺎ ﻭﺑﻌﺾ ﺃﻋﺮﺍﺏ ﺍﻟﻴﻤﻦ ﺃﻭ ﻏﻴﺮﻫﻢ‪ :‬ﺃﻣﺤﻤﺪ‪ ،‬ﺑﻔﺘﺢ‬ ‫ﺍﻟﻬﻤﺰﺓ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻤﻴﻢ‪ ،‬ﻭﺭﻭﻱ‪ :‬ﺃﻧﻪ ﻧﻬﻰ ﺃﻥ ﻳﻜﻨﻰ ﺑﺄﺑﻲ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﻣﺎﻟﻚ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺧﺺ ﺍﻟﻨﻬﻲ ﺑﺤﻴﺎﺗﻪ ﮊ ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻫﻮ ﺃﻗﺮﺏ‪ ،‬ﻭﻣﻨﻌﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻄﻠﻘﺎ‬ ‫ﻣﺤﻤﺪﺍ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺍﺷﺘﻬﺮ‬ ‫‬‫ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﻟﻤﻦ ﻟﻢ ﻳﻜﻦ ﺍﺳﻤﻪ‬ ‫ﺣﺪﻳﺚ‪» :‬ﺳﻤﻮﺍ ﺑﺎﺳﻤﻲ ﻭﻻ ﺗﻜﻨﻮﺍ ﺑﻜﻨﻴﺘﻲ«)‪.(١‬‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﻤﻲ ﻭﻟﺪﻩ ﺑﺎﺳﻢ ﺍﻟﺼﻠﺤﺎﺀ ﻛﺄﻋﻴﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺜﻞ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻛﺠﺎﺑﺮ‪ ،‬ﻭﺃﺋﻤﺔ ﺍﻟﻤﺬﻫﺐ ﻛﺄﻓﻠﺢ‬ ‫ٰ‬‫ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺒﺪ‬ ‫‬ ‫ﺗﻔﺎﺅﻻ‪ .‬ﻭﺃﺣﺴﻦ ﺍﻷﺳﻤﺎﺀ ﺃﺳﻤﺎﺀ‬‫ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻛﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ‪ ،‬ﻭﻧﺤﻮ‬ ‫ٰ‬‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺻﺪﻗﻬﺎ‪ :‬ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻋﺒﺪ‬ ‫ﺫﻟﻚ؛ ﻭﻳﺴﻤﻲ ﺍﻷﻧﺜﻰ ﺑﺄﺳﻤﺎﺀ ﺍﻟﺼﺎﻟﺤﺎﺕ‪ :‬ﻛﺨﺪﻳﺠﺔ ﻭﻓﺎﻃﻤﺔ ﻭﻋﺎﺋﺸﺔ ﻭﺣﻨﺔ‬ ‫ﻭﻣﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻘﻄ ﺎ ﺳﻤﺎﻩ ﺑﺎﺳﻢ ﻳﻜﻮﻥ ﻟﻠﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ :‬ﻛﺤﻤﺰﺓ ﻭﻋﻤﺮﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﻧﺘﻈﺮ ﺑﺎﻟﺘﺴﻤﻴﺔ ﺇﻟﻰ ﺳﺎﺑﻊ ﺍﻷﻳﺎﻡ ﻓﻤﺎﺕ ﻗﺒﻠﻬﺎ ﺳﻤﺎﻩ ﻣﻴ ﺘﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ ﻭﻟﺪﻩ ﺃﻥ ﻻ ﻳﺴﻤﻴﻪ ﺑﺎﺳﻤﻪ)‪.(٢‬‬ ‫ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ‪ :‬ﻭﻻ ﺗﻜﺮﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﺳﻢ ﻧﺒﻲ ﺃﻭ ﻣﻠﻚ‪،‬‬‫=‬ ‫ﺑﻞ ﺟﺎﺀ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﺳﻢ ﻧﺒﻴﻨﺎ ! ﻓﻀﺎﺋﻞ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻌﺘﺒﻲ ﺃﻥ ﺃﻫﻞ ﻣﻜﺔ ﻳﺘﺤﺪﺛﻮﻥ‪:‬‬ ‫ﺧﻴﺮﺍ ﻭﺭﺯﻗﻮﺍ‪.‬‬ ‫ﻣﺎ ﻣﻦ ﺑﻴﺖ ﻓﻴﻪ ﺍﺳﻢ ﻣﺤﻤﺪ ﺇﻻ ﺭﺃﻭﺍ ‬ ‫ﻭﺫﻛﺮ ﺻﺎﺣﺐ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺃﻧﻪ ﻳﺤﺴﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﻞ ﻗﺎﻝ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ :‬ﺇﻧﻬﺎ ﺃﺣﺐ ﺍﻷﺳﻤﺎﺀ ﺇﻟﻰ ﺍﷲ‪.‬‬ ‫ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪، ƒ‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺗﺤﻔﺔ ﺍﻟﻤﻮﺩﻭﺩ‪ :‬ﻭﻟﻌﻞ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺼﺪ ﺻﻴﺎﻧﺔ ﺃﺳﻤﺎﺋﻬﻢ ﻋﻦ ﺍﻻﺑﺘﺬﺍﻝ ﻭﻣﺎ ﻳﻌﺮﺽ‬ ‫ﻟﻬﺎ ﻣﻦ ﺳﻮﺀ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻭﻏﻴﺮﻩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٣١/١١‬ ‪.٣٣٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻜﻨ‪‬ﻲ ﺑﺄﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﺴﺘﺤﺐ ﻣﻦ‬ ‫ﺍﻷﺳﻤﺎﺀ‪ ،‬ﺡ‪.٢١٣١ :‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٩/٥‬ ‪ ،٤٠‬ﺍﻹﻳﻀﺎﺡ ‪.٥٧٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪54‬‬ ‫‪ ٥٤‬إد‪3‬ل اور ‪ K%‬اﻷ‪D‬ء‬ ‫ﻳﻨﺪﺏ ﻟﻠﻮﺍﻟﺪ ﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻗﺎﻝ ﮊ‪» :‬ﺇﻥ ﻟﻠﺠﻨﺔ ﺑﺎ ﺑﺎ ﻳﺴﻤﻰ ﺑﺎﺏ‬ ‫ﺍﻟﻔﺮﺡ ﻻ ﻳﺪﺧﻠﻪ ﺇﻻ ﻣﻦ ﻳﻔﺮﺡ ﺍﻟﺼﺒﻴﺎﻥ«)‪ ،(١‬ﻭﻗﺎﻝ‪» :‬ﻣﻦ ﺣﻤﻞ ﺃﻃﺮﻭﻓﺔ ﻣﻦ ﺍﻟﺴﻮﻕ‬ ‫ﺇﻟﻰ ﻭﻟﺪﻩ ﻛﺎﻥ ﻛﺤﺎﻣﻞ ﺍﻟﺼﺪﻗﺔ«)‪ ،(٢‬ﻭﺍﻷﻃﺮﻭﻓﺔ ﻭﺍﻟﻄ ﺮﻓﺔ‪ :‬ﻣﺎ ﻳﻌﺪ ﺣﺴ ﻨﺎ ﻟﻌﺪﻡ ﺍﺑﺘﺬﺍﻟﻪ‬ ‫ﻧﻔﻞ‬ ‫ﻟﻌﺰﺗﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ‪» :‬ﻛﺤﺎﻣﻞ ﺍﻟﺼﺪﻗﺔ«‪ ،‬ﺃﻧﻪ ﻛﺤﺎﻣﻞ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﺘﺼﺪﻕ ﺑﻬﺎ ﻓﻬﻮ ‬ ‫ﺃﺟﺮﻩ ﻛﺄﺟﺮ ﺍﻟﻔﺮﺽ ‬ ‫ﻓﻀﻼ ﻣﻦ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﺗﻘﻮﻳﺔ ﺍﻟﻮﻟﺪ ﻻ ﺍﺳﺘﻄﺮﺍﻓﻪ‪ ،‬ﻭﻳﺤﺘﻤﻞ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﺪﻗﺔ ﻣﺎ ﻳﻌﻄﻰ ﺗﻄﻮ ﻋﺎ ﻋﻠﻰ ﺿﻌﻴﻒ ﻣﻤﺘﻬﻦ ﻟﻠﺮﻗﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺗﻌﻈﻴﻤﺎ)‪.(٣‬‬ ‫‬‫ﺃﺻﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺬﺍ ﺣﺮﻣﺘﺎ ﻋﻠﻴﻪ ﮊ ﻭﺣﻠ‪‬ﺖ ﻟﻪ ﺍﻟﻬﺪﻳﺔ ﻷﻧﻬﺎ ﻣﺎ ﻳﻌﻄﻰ‬ ‫)‪(٤‬‬ ‫‪ CH ٥٥‬ا  وا‪ XD‬إ‬ ‫ﻳﺴﺘﺤﺐ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻜﺜﺮ ﺗﻘﺒﻴﻞ ﻭﻟﺪﻩ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺍﻷﻧﺜﻰ‪ ،‬ﻭﺃﺟﻴﺰ ﺗﻘﺒﻴﻞ‬ ‫ﺍﻷﻧﺜﻰ ﺇﻥ ﻟﻢ ﻳﺨﻒ ﻓﺘﻨﺔ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻛﺜﺮﻭﺍ ﻗﺒﻞ ﺻﺒﻴﺎﻧﻜﻢ ﻓﺈﻥ ﻟﻜﻞ ﻗﺒﻠﺔ‬ ‫ﺃﺟﺮﺍ«)‪.(٥‬‬ ‫‬ ‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻧﻈﺮﺓ ﺗﻔﺮﺣﻪ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﻧﻈﺮ ﺍﻟﻮﺍﻟﺪ ﺇﻟﻰ ﻭﻟﺪﻩ ﻓﺴﺮﻩ‬ ‫‬ ‫ﺃﻱﻓﺄﻓﺮﺡ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ﺑﻨﻈﺮﻩﻛﺎﻥ ﻟﻪ ﺑﻜﻞ ﻧﻈﺮﺓ ﺛﻼﺛﻤﺎﺋﺔ ﺣﺴﻨﺔ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ‬ ‫ﻧﻈﺮ ﺇﻟﻴﻪ ﺛﻼﺛﻤﺎﺋﺔ ﻧﻈﺮﺓ؟ ﻗﺎﻝ‪ :‬ﺫﻟﻚ ﺃﻛﺜﺮ ﻭﺃﻃﻴﺐ«)‪.(٦‬‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٤٠/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٠٣/٢ ،٣٠/٩‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧١/٢‬ﻗﺎﻣﻮﺱ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٣٧/١١‬‬ ‫)‪ (٤‬ﻳﺠﻮﺯ ﺑﻞ ﻳﺴﻦ ﺗﻘﺒﻴﻞ ﺍﻟﻮﻟﺪ ﻟﻠﻤﻮﺩﺓ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺠﺒﻬﺔ ﻭﺍﻟﺨﺪ‪ ،‬ﻟﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪:‬‬ ‫»ﻗﺒ‪‬ﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ‪ :‬ﺇﻥ ﻟﻲ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻮﻟﺪ ﻣﺎ ﻗﺒ‪‬ﻠﺖ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻻ ﻳﺮﺣﻢ ﻻ ﻳﺮﺣﻢ« ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٣٣/١٣‬‬ ‫ﻣﻨﻬﻢ ‬ ‫)‪ (٥‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٦‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﺡ‪.١١٦٠٨ :‬‬ ‫‪55‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫‪ + ٥٦‬أ ا ا ‪ 6#‬ا‪k‬ء ‪ Pc‬أو اﻷ‪KO5‬؟‬ ‫ﻳﻨﺪﺏ ﻟﻠﻮﺍﻟﺪ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻷﻧﺜﻰ ﻓﻲ ﺇﻋﻄﺎﺀ ﺷﻲﺀ ﺟﺪﻳﺪ ﻛﺎﻟﻄﻌﺎﻡ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﺑﻌﺾ ﺃﻧﻪ ﻳﻌﻄﻲ ﺍﻟﺬﻛﺮ ﻗﺒﻞ ﺍﻷﻧﺜﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺪﺃ ﺑﻪ ﻓﻲ ﺍﻟﻠﺤﻢ ﻭﺑﻬﺎ ﻓﻲ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﺎﻷﻧﺜﻰ ﻣﻄﻠﻘﺎ ﻟﺤﺪﻳﺚ‪» :‬ﻭﻟﻴﺒﺪﺃ ﺑﺎﻷﻧﺜﻰ ﻗﺒﻞ ﺍﻟﺬﻛﻮﺭ ﻓﺈﻥ ﺍﷲ ‪ 8‬ﻳﺮﻕ‬ ‫ﻟﻠﺒﻨﺎﺕ«)‪ ،(١‬ﺃﻭ ﻗﺎﻝ‪» :‬ﻟﻺﻧﺎﺙ« ﻭﻣﻌﻨﻰ ﻳﺮﻕ ﻟﻬﻦ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺮﻗﻮﺍ ﻋﻠﻴﻬﻦ‬ ‫ﻓﻴﻨﻌﻤﻮﺍ ﻋﻠﻴﻬﻦ ﻓﻲ ﺍﻟﺒﺪﺍﺀﺓ‪ ،‬ﺃﻭ ﻳﺨﻠﻖ ﻓﻴﻬﻦ ﺍﻟﺮﻗﺔ‪ ،‬ﺭﻗﺔ ﺍﻟﻘﻠﺐ ﻓﺎﺟﺒﺮﻭﺍ ﺭﻗﺔ‬ ‫ﻗﻠﻮﺑﻬﻦ ﻭﺍﻧﻜﺴﺎﺭﻫﺎ ﺑﺎﻹﻧﻌﺎﻡ ﻭﺍﻟﺒﺪﺃﺓ ﺑﻬﻦ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻳﺒﺪﺃ ﺑﺎﻟﻠﺤﻢ ﺑﻮﺍﻟﺪﻳﻪ ﺛﻢ ﺍﻟﺠﺎﺭ ﺛﻢ ﺍﻟﺰﻭﺟﺔ ﺛﻢ ﺍﻟﻌﺒﻴﺪ ﺛﻢ‬ ‫ﺍﻹﻧﺎﺙ ﻣﻦ ﺃﻭﻻﺩﻩ ﺛﻢ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭﻻ ﻳﻘﺎﺱ ﻓﻲ ﺣﻖ ﺍﷲ ﻣﻦ ﻣﺎﺩﺓ ﺍﻟﺮﻗﺔ ﺇﻻ ﻟﻔﻆ‬ ‫ﺑﺎﺭ‪ ،‬ﻭﻷﻧﻪ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫ ﻭﺭﺩ ﺟﺎﺯﺕ ﺗﺼﺎﺭﻳﻔﻪ ﻓﻴﻪ ﺑﻤﻨﺰﻟﺔ ﻣﺎﺩﺓ‬ ‫ﺭﺣﻢ‪ ،‬ﻭﻟﻪ ﺗﻔﻀﻴﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻲ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﺬﺭ‬ ‫ﻣﺎ ﻳﻮﺭﺙ ﺍﻟﺒﻐﺾ ﺑﻴﻨﻬﻤﺎ ﻣﺜﻞ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻷﻧﺜﻰ ﻭﻳﻌﻄﻲ ﺍﻟﺬﻛﺮ ﺃﻛﺜﺮ)‪.(٢‬‬ ‫‪ CJ# ٥٧‬اﻹن ﻸ‪KO5‬‬ ‫ﻣﻦ ﺭﻕ ﻟﻸﻧﺜﻰ‪ ،‬ﺃﻱ‪ :‬ﻋﺎﻣﻠﻬﺎ ﺑﺮﻗﺔ ﻭﻟﻄﻒ ﻏﻔﺮ ﻟﻪ؛ ﻷﻧﻪ ﻛﻤﻦ ﺑﻜﻰ ﻣﻦ ﺧﺸﻴﺔ‬ ‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺑﻜﻰ ﻣﻦ ﺧﺸﻴﺘﻪ ﻏﻔﺮ ﻟﻪ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﺭﻕ ﻟﻸﻧﺜﻰ ﻛﺎﻥ ﻛﻤﻦ ﺑﻜﻰ ﻣﻦ‬ ‫ﺧﺸﻴﺔ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺑﻜﻰ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ﻏﻔﺮ ﺍﷲ ﻟﻪ«)‪ ،(٣‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻛﻤﻦ ﺑﻜﻰ ﻣﻦ ﺧﺸﻴﺔ‬ ‫ﺍﷲ؛ ﻷﻥ ﺍﻟﻮﻓﺎﺀ ﻟﻬﺎ ﻣﻊ ﺿﻌﻔﻬﺎ ﻭﺫﻟﺘﻬﺎ ﺧﻀﻮ ﻋﺎ ﷲ ﻭﺇﻳﻤﺎ ﻧﺎ ﺑﺎﻟﻐﻴﺐ ﻭﺫﻟﻚ ﻛﺨﺸﻴﺔ ﺍﷲ‪.‬‬ ‫ﻭﻣﻦ ﺃﺩﺧﻞ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﺇﻟﻰ ﻗﻠﺒﻬﺎ ﻓﺮﺣﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺩﺧﻞ ﺍﻟﺴﺮﻭﺭ‬ ‫ﻭﺍﻟﻔﺮﺡ ﻋﻠﻰ ﻗﻠﺒﻪ ﻗﺎﻝ ﮊ‪» :‬ﻣﻦ ﻓﺮﺡ ﺃﻧﺜﻰ ﻓﺮﺣﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﺤﺰﻥ«)‪.(٤‬‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٤١/٥‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪56‬‬ ‫ﻭﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﻟﻪ ﺛﻼﺙ ﺑﻨﺎﺕ ﺃﻭ ﺃﺧﻮﺍﺕ ﻓﻜﻔﻠﻬﻦﺃﻱ‪ :‬ﻗﺎﻡ ﺑﺄﻣﺮﻫﻦ‬ ‫ﻭﺃﻋﺎﻧﻬﻦ ﻭﺳﺘﺮﻫﻦﻭﺟﺒﺖ ﻟﻪ ﺍﻟﺠﻨﺔ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻭﻟﻮ ﺍﺛﻨﺘﺎﻥﺃﻱ‪ :‬ﺃﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪ‬ ‫ﺃﺣﺪ ﺍﺛﻨﺘﺎﻥﻓﻔﻌﻞ ﺑﻬﻦ ﺫﻟﻚ ﻟﻮﺟﺒﺖ ﻟﻪ؟ ﻓﺄﻧﻌﻢ«)‪ (١‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﻭﻟﻮ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺍﻟﺠﻨﺔ ﺗﺪﺧﻞ ﻭﻟﻮ ﺑﺤﺴﻨﺔ ﻭﺍﺣﺪﺓ ﻓﻜﻴﻒ ﺑﺤﺴﻨﺎﺕ؟‬ ‫ﻭﺍﺣﺪﺓ؟ ﻷﻧﻌﻢ ‬ ‫ﺃﻳﻀﺎ ﻭﻛﺬﺍ ﺍﻷﺧﺖ‪ ،‬ﺃﻭ ﻣﻦ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ‬ ‫ﻭﻷﻥ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺒﻨﺎﺕ ﺃﻣﺮﻫﺎ ﺷﺎﻕ ‬ ‫ﺳﺘﺮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪ (٢‬ﻓﻘﺎﻝ‬ ‫‬‫ﺍﺑﺘﻠﻲ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻨﺎﺕ ﻓﺄﺣﺴﻦ ﺇﻟﻴﻬﻦ ﻛﻦ ﻟﻪ‬ ‫ﺑﺸﻲﺀ‪ ،‬ﻭﺷﻲﺀ ﻳﺸﻤﻞ ﺍﻟﻮﺍﺣﺪﺓ)‪.(٣‬‬ ‫‪ ٥٨‬أ‪ c3‬ا  ا‪/ / m‬ل واه أو أ‪/‬‬ ‫ﺍﻟﻮﻟﺪ ﺍﻟﺒﺎﻟﻎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﺍﻟﺪﻩ ﺷﻴ ﺌﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ‬ ‫ﺣﺎﻝ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻋﺪﻡ‪ ،‬ﺃﻭ ﺯﻣﺎﻧﺔ‪ ،‬ﺃﻭ ﻣﺮﺽ‪ .‬ﻭﺍﻷﺏ ﻏﻨﻲ‪ ،‬ﻭﻻ ﻳﻄﻌﻤﻪ‪،‬‬ ‫ﻭﻻ ﻳﺠﺪ ﻣﻦ ﻳﺤﻜﻢ ﻟﻪ ﻋﻠﻴﻪ‪ .‬ﻓﻠﻪ ﺃﺧﺬ ﻗﺪﺭ ﻣﺎ ﻳﺠﺐ ﻟﻪ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﻣﺎﻝ ﺃﻣﻪ ﺇﻻ ﺑﺈﺫﻧﻬﺎ‪ ،‬ﺃﻭ ﺣﻞ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺩﻻﻟﺔ ﻋﻠﻴﻬﺎ)‪.(٤‬‬ ‫)‪(٥‬‬ ‫‪ I ٥٩‬ا‪ n‬ا‪  CJS‬اﻷ‪D‬ء‬ ‫ﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻦ ﺃﻭﻻﺩﻩ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻟﺒﺎﺭ ﻓﻠﻪ ﺗﻔﻀﻴﻠﻪ‪ ،‬ﻓﺈﻥ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺭﺣﻤﺔ ﺍﻟﻮﻟﺪ ﻭﺗﻘﺒﻴﻠﻪ ﻭﻣﻌﺎﻧﻘﺘﻪ ﺡ‪ ،٥٩٩٥ :‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺕ ﻭﺍﻷﺧﻮﺍﺕ ﺡ‪.١٩١٢ :‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٢/٥‬ ‪ ،٤٣‬ﺍﻹﻳﻀﺎﺡ ‪.٥٧١/٢‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥ ،٤٤/٩‬‬ ‫)‪ (٥‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻦ ﺍﻷﻭﻻﺩ ﻓﻲ ﺍﻟﻌﻄﻴﺔ؛ ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻟﻌﻄﺎﻳﺎ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ‪ ،‬ﻷﻥ ﺍﻟﺼﺪﻳﻖ ‪ ƒ‬ﻓﻀﻞ‬ ‫ﻋﺎﺻﻤﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﻄﻴﺔ‬ ‫‬‫ﻋﺎﺋﺸﺔ ‪ #‬ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻭﻻﺩﻩ ﻓﻲ ﻫﺒﺔ‪ ،‬ﻭﻓﻀﻞ ﻋﻤﺮ ‪ ƒ‬ﺍﺑﻨﻪ‬ ‫ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻷﻥ ﻓﻲ ﻗﻮﻟﻪ ﮊ ﻓﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﻴﺮ ^ ‪= :‬‬ ‫‪57‬‬‫ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ‬ ‫ﺍﺳﺘﻮﻭﺍ ﻓﻲ ﺑﺮﻩ ﻓﻠﻪ ﺃﻥ ﻳﻔﻀﻞ ﻣﻨﻬﻢ ﻓﻲ ﺍﻟﻤﺮﻛﺐ ﻭﺍﻟﻤﻠﺒﺲ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻦ ﻳﺤﻀﺮ‬ ‫ﺍﻟﻤﺠﺎﻟﺲ ﻭﺍﻟﻮﻓﻮﺩ ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ # ٦٠‬ا‪  6# $/% o‬ق اﻷوﻻد‬ ‫ﺳﺒﻌﺎ‪ ،‬ﺛﻢ ﻫﻮ ﻋﺪﻭﻙ ﺃﻭ‬ ‫‬‫ﺳﺒﻌﺎ‪ ،‬ﻭﺧﺎﺩﻣﻚ‬ ‫‬‫ﻳﻘﺎﻝ‪ :‬ﻭﻟﺪﻙ ﺭﻳﺤﺎﻧﺘﻚ‬ ‫ﺳﺒﻌﺎ ﺛﻢ ﻋﺪﻭ ﺃﻭ ﺻﺪﻳﻖ‪ ،‬ﻭﻟﻴﺲ ﺑﺤﺪﻳﺚ‪،‬‬ ‫ﺷﺮﻳﻜﻚ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺛﻢ ﺣﺎﺟﺒﻚ ‬ ‫ﻧﻌﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺍﻟﻮﻟﺪ ﺭﻳﺤﺎﻧﺔ ﻣﻦ ﺍﻟﺠﻨﺔ«)‪ ،(٢‬ﻭﻗﺎﻝ ﺍﻟﻔﻀﻞ‪ :‬ﺭﻳﺢ‬ ‫ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﺣﻖ ﺍﻟﻮﻟﺪ ﺃﻥ ﻳﻮﺳﻊ ﻋﻠﻴﻪ ﻟﺌﻼ ﻳﻔﺴﻖ‪ ،‬ﻭﻋﻦ‬ ‫ﻋﻤﺮ ‪ : ƒ‬ﺇﻧﻲ ﻷﻛﺮﻩ ﻧﻔﺴﻲ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻉ ﺭﺟﺎﺀ ﺃﻥ ﻳﺨﺮﺝ ﺍﷲ ﻣﻨﻲ ﻧﺴﻤﺔ‬ ‫ﺗﺴﺒﺤﻪ ﻭﺗﺬﻛﺮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﻌﻴﺎﻝ ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﺭﻭﻥ ﺑﻤﻦ ﺗﺮﺯﻗﻮﻥ‪،‬‬ ‫ﺳﺒﻌﺎ ﻋﺰﻝ ﻋﻦ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﺗﺒﺎﺷﺮ ﺍﻟﻤﺮﺃﺓ‬ ‫‬‫ﻭﺇﺫﺍ ﺑﻠﻎ ﺳﺖ ﺳﻨﻴﻦ ﺃﺩﺏ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ‬ ‫ﺑﻨﺘﻬﺎ ﻓﻲ ﻟﺤﺎﻑ ﻭﺍﺣﺪ ﻣﺎ ﻟﻢ ﺗﺠﺎﻭﺯ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﺍﺑﻨﻬﺎ ﻣﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ﺳﻨﺘﻴﻦ‪،‬‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﺍﻷﺏ ﻣﻊ‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﺗﺒﺎﺷﺮﻩ ﻣﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺒﺎﺷﺮﻫﺎ ﻣﺎ ﻟﻢ ﺗﺠﺎﻭﺯ ‬ ‫ﺍﻻﺑﻦ ﻛﺎﻷﻡ ﻣﻊ ﺍﻟﺒﻨﺖ ﻓﻲ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﺛﻼﺙ ﻋﺸﺮﺓ ﺿﺮﺏ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﺳﺘﺔ ﻋﺸﺮﺓ ﺯﻭﺝ‪ ،‬ﺛﻢ ﻳﺄﺧﺬﻩ ﺑﻴﺪﻩ ﻓﻴﻘﻮﻝ‪ :‬ﻗﺪ ﺃﺩ‪‬ﺑﺘﻚ‬ ‫ﻭﻋﻠ‪‬ﻤﺘﻚ ﻭﺃﻧﻜﺤﺘﻚ‪ ،‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﻓﺘﻨﺘﻚ‪ ،‬ﻭﺫﻟﻚ ﺣﺪﻳﺚ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫= »ﻓﺄﺷﻬﺪ ﻋﻠﻰ ﻫﺬﺍ ﻏﻴﺮﻱ« ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺯ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻭﻃﺎﻭﺱ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ : 5‬ﺇﻟﻰ ﻭﺟﻮﺏ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻦ ﺍﻷﻭﻻﺩ ﻓﻲ ﺍﻟﻬﺒﺔ‪ .‬ﻓﺈﻥ ﺧﺺ ﺑﻌﻀﻬﻢ ﺑﻌﻄﻴﺔ‪ ،‬ﺃﻭ‬ ‫ﻓﺎﺿﻞ ﺑﻴﻨﻬﻢ ﻓﻴﻬﺎ ﺃﺛﻢ‪ ،‬ﻭﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺘﺴﻮﻳﺔ ﺑﺄﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺭﺩ ﻣﺎ ﻓﻀﻞ ﺑﻪ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺇﻣﺎ‬ ‫ﺇﺗﻤﺎﻡ ﻧﺼﻴﺐ ﺍﻵﺧﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣٥٩/١١‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٤٤/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٠/٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٣٧/١١‬ ‪ ،٢٣٨‬ﺍﻟﻀﻴﺎﺀ‬ ‫‪ ،٨٩/١٤‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﻴﺴﻮﻱ ‪.١٢٣٠/٢‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪58‬‬ ‫»ﻳﺆﻣﺮ ﺑﺎﻟﺼﻼﺓ ﺍﺑﻦ ﺛﻤﺎﻥ ﻭﻳﻀﺮﺏ ﻋﻠﻴﻬﺎ ﺍﺑﻦ ﻋﺸﺮ«)‪ ،(١‬ﻭﻣﺤﺒﺔ ﺍﻟﻮﻟﺪ ﻃﺒﻊ‬ ‫ﻭﺣﺪﻭﺛﻬﺎ ﺣﺘﻢ)‪.(٢‬‬ ‫‪I ٦١‬ب ا  ‪ K%‬ا‪,‬ﻼة و‪H‬ﱡ اآن‬ ‫ﺫﻛﺮ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺍﺿﺮﺑﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺇﺫﺍ‬ ‫ﺑﻠﻐﻮﺍ ﺳﺒﻊ ﺳﻨﻴﻦ«‪ ،‬ﻭﻳﺆﺩﺏ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ﻛﻤﺎ ﻳﺆﺩﺏ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻳﻌﺬﺭ‬ ‫ﻭﺍﻟﺪﻩ ﻭﻻ ﻭﻟﻴﻪ ﺑﺘﺮﻙ ﺫﻟﻚ)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﺩﻭ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺎﺏ‪ :‬ﻣﺘﻰ ﻳﺆﻣﺮ ﺍﻟﻐﻼﻡ ﺑﺎﻟﺼﻼﺓ؟ ﺡ‪ ٤٩٥ :‬ﺑﻠﻔﻆ‪» :‬ﻣﺮﻭﺍ‬ ‫ﺃﻭﻻﺩﻛﻢ ﺑﺎﻟﺼﻼﺓ ﻭﻫﻢ ﺃﺑﻨﺎﺀ ﺳﺒﻊ ﺳﻨﻴﻦ‪ ،‬ﻭﺍﺿﺮﺑﻮﻫﻢ ﻋﻠﻴﻬﺎ ﻭﻫﻢ ﺃﺑﻨﺎﺀ ﻋﺸﺮ‪ ،‬ﻭﻓﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﻓﻲ‬ ‫ﺍﻟﻤﻀﺎﺟﻊ«‪.‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٤/٥‬ ‪ ،٤٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٠/٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٤١/١١‬‬ ‫)‪ (٣‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪ ،١٢١/١٢٠/١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﺑﺎﻟﻀﺮﺏ ﻟﺴﺒﻊ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﺃﻣﺮ‬ ‫ﺑﺎﻟﻀﺮﺏ ﻟﻌﺸﺮ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﻏﻴﺮﻩ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﺮﻭﺍ ﺃﺑﻨﺎﺀﻛﻢ ﺑﺎﻟﺼﻼﺓ ﻟﺴﺒﻊ‬ ‫ﺳﻨﻴﻦ‪ ،‬ﻭﺍﺿﺮﺑﻮﻫﻢ ﻋﻠﻴﻬﺎ ﻟﻌﺸﺮ ﺳﻨﻴﻦ‪ ،‬ﻭﻓﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻟﻤﻀﺎﺟﻊ«‪ ،‬ﺡ‪.٦٧١٧ :‬‬ ‫‪59‬‬ ‫‪ $.‬اﻷرم‬ ‫)‪(١‬‬ ‫‪ KD/ ٦٢‬ا‬ ‫ﺭﺣﻤﺎ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻮﻟﺪ ﺃﻭ ﻣﻌﻨﺎﻩ‬ ‫‬‫ﺍﻟﻤﺴ ‪‬ﻤﻰ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺮﺣﻢ‪ :‬ﺍﻟﻤﻮﺿﻊ ‬ ‫ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻳﺬ ‪‬ﻛﺮ ﻭﻳﺆﻧﺚ ﻛﻤﺎ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ $. ! ٦٣‬اﻷرم ود‬ ‫ﻗﺎﻃﻌﺎ ﻟﺮﺣﻤﻪ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪À ﴿ :‬‬ ‫ﺗﺠﺐ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻭﻟﻮ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ‬ ‫)‪ (١‬ﺍﻷﺭﺣﺎﻡ ﺟﻤﻊ ﺭﺣﻢ‪ ،‬ﻭﺍﻟﺮﺣﻢ‪ :‬ﺑﻴﺖ ﻣﻨﺒﺖ ﺍﻟﻮﻟﺪ ﻭﻭﻋﺎﺅﻩ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺠﺎﺯ‪ :‬ﺍﻟﺮﺣﻢ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﺑﻴﻨﻬﻤﺎ ﺭﺣﻢ‪ ،‬ﺃﻱ‪ :‬ﻗﺮﺍﺑﺔ ﻗﺮﻳﺒﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ :‬ﺫﻭﻭ ﺍﻟﺮﺣﻢ‪ :‬ﻫﻢ ﺍﻷﻗﺎﺭﺏ‪ .‬ﻭﺍﻟﺮﺣﻢ‬ ‫ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺠﻤﻊ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀﻏﻴﺮ ﺍﻟﻔﺮﺿﻴﻴﻦ ﻣﻨﻬﻢﻳﺮﺍﺩ ﺑﻬﻢ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻓﻲ ﻓﺮﻭﻉ ﺑﻌﺾ‬ ‫ﻓﻤﺜﻼ ﻻ ﺗﺪﺧﻞ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﻓﻲ ﺍﻟﻮﻗﻒ‬‫ﺍﻟﻤﺬﺍﻫﺐ ﺑﻴﻦ ﺍﻷﺭﺣﺎﻡ ﻭﺍﻷﻗﺎﺭﺏ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻄﻠﻖ‪ ،‬‬ ‫ﻋﻠﻰ ﺍﻟﻘﺮﺍﺑﺔ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻟﻮ ﻭﻗﻒ ﻋﻠﻰ ﺫﻭﻱ ﺭﺣﻤﻪ ﻳﺪﺧﻞ ﺍﻷﻗﺎﺭﺏ ﻣﻦ ﺍﻟﺠﻬﺘﻴﻦ‪ .‬ﻭﻫﻢ ﻋﻨﺪ‬ ‫ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﺎ«‪.‬‬ ‫‬‫ﺃﻫﻞ ﺍﻟﻔﺮﺍﺋﺾ ﺃﺧﺺ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻬﻢ »ﻣﻦ ﻟﻴﺴﻮﺍ ﺑﺬﻭﻱ ﺳﻬﻢ ﻭﻻ ﻋﺼﺒﺔ‪،‬‬ ‫ﻭﺍﻷﺭﺣﺎﻡ ﻭﺫﻭﻭ ﺍﻷﺭﺣﺎﻡ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٨١/٣‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٤٨/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢١٢/١١‬‬ ‫)‪ (٣‬ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺑﻮﻳﻦ‪ ،‬ﻭﻏﻴﺮﻫﻤﺎ ﻭﺍﺟﺒﺔ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺎ ﺻ ‪‬ﻮﺑﻪ ﺍﻟﻨﻮﻭﻱ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﻴﻦ ﺍﻷﺑﻮﻳﻦ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻓﺎﺗﻔﻘﻮﺍ ﻣﻊ ﻏﻴﺮﻫﻢ‬ ‫ﻋﻠﻰ ﻭﺟﻮﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺃﻥ ﻋﻘﻮﻗﻬﻤﺎ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺫﻫﺒﻮﺍ ﺇﻟﻰ ﺃﻥ ﺻﻠﺔ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﺳﻨ‪‬ﺔ‪.‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﺍﺑﺘﺪﺍﺀ ﻓﻌﻞ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻊ ﺍﻷﻗﺎﺭﺏ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺃﻥ ﻗﻄﻌﻪ ﺑﻌﺪ ﺣﺼﻮﻟﻪ‬ ‫ﻛﺒﻴﺮﺓ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٨٢/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪60‬‬ ‫‪] ﴾ É È Ç Æ Å Ä Ã Â Á‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٦ :‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ > = < ; : 98 7 6 5 4 3‬ﺍﻟﻨﺴﺎﺀ‪ ،[١ :‬ﺃﻱ‪ :‬ﻭﺍﺗﻘﻮﺍ‬ ‫ﻗﻄﻴﻌﺔ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪U T S R Q P O N ﴿ :‬‬ ‫‪] ﴾ _ ^ ] \ [ Z Y ❁ W V‬ﻣﺤﻤﺪ‪،[٢٣ ،٢٢ :‬‬ ‫ﻭﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪ ~ } | { z y x w ﴿ :‬ﮯ ¡ ‪¤ £ ¢‬‬ ‫‪] ﴾ ° ¯ ® ¬ « ª ©¨ § ¦ ¥‬ﺍﻟﺮﻋﺪ‪ ،[٢٥ :‬ﻭﺭﻭﻱ‪» :‬ﺃﺳﺮﻉ‬ ‫ﺍﻟﺨﻴﺮ ﺛﻮﺍﺏ ﺻﻠﺔ‪ ،‬ﻭﺃﺳﺮﻉ ﺍﻟﺸﺮ ﻋﻘﻮﺑﺔ ﺍﻟﺒﻐﻲ‪ ،‬ﻭﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ«)‪ ،(١‬ﻭﻗﺎﻃﻊ ﺍﻟﺮﺣﻢ‬ ‫ﻛﺎﻓﺮ‪ ،‬ﻭﻭﺟﺪ ﻓﻲ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺘﺎﺏ ﺑﺎﻟﻌﺒﺮﺍﻧﻴﺔ‪» :‬ﺃﻧﺎ ﺍﷲ ﺫﻭ ﺑﻜﺔ‪ ،‬ﺧﻠﻘﺖ ﺍﻟﺮﺣﻢ‬ ‫ﺍﺳﻤﺎ ﻣﻦ ﺍﺳﻤﻲ‪ ،‬ﻓﻤﻦ ﻭﺻﻠﻬﺎ ﻭﺻﻠﺘﻪ ﻭﻣﻦ ﻗﻄﻌﻬﺎ ﻗﻄﻌﺘﻪ«)‪.(٢‬‬ ‫ﻭﺷﻘﻘﺖ ﻟﻬﺎ ‬ ‫ﻣﻌﺎ ﻟﻤﻦ ﻭﺻﻞ ﺭﺣﻤﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻮﺻﻞ ﺍﷲ ﺇﻋﻄﺎﺅﻩ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‬ ‫ﻳﺪﺧﺮ ﻟﻶﺧﺮﺓ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻟﺸﻘﻲ ﻳﺼﻠﻪ ﺑﺎﻟﺪﻧﻴﺎ ﻓﻘﻂ ﻋﻠﻰ ﺻﻠﺔ ﺭﺣﻤﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻘﻄﻌﻪ ﻗﻄﻊ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﻳﻘﻄﻊ ﺧﻴﺮ ﺍﻵﺧﺮﺓ ﻓﻘﻂ)‪.(٣‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺟﺎﺑﺮ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻘﻮﻝ‪:‬‬ ‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻣﻦ ﻭﺻﻞ ﺭﺣﻤﻪ ﻓﻘﺪ ﻭﺻﻠﻨﻲ‪ ،‬ﻭﻣﻦ ﻗﻄﻊ ﺭﺣﻤﻪ ﻓﻘﺪ ﻗﻄﻌﻨﻲ«)‪.(٤‬‬ ‫ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻓﺮﺽ ﻭﺍﺟﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺮﺀ ﺻﻠﺘﻬﻢ ﻭﻟﻮ ﻗﻄﻌﻮﻩ‪ ،‬ﻓﻼ ﻳﺤﻞ‬ ‫ﻷﺣﺪ ﺃﻥ ﻳﺪﻳﻦ ﺑﻘﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ؛ ﻭﻫﻲ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺗﻌﺒﺪ ﺍﷲ ﺑﻪ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻣﻦ‬ ‫ﻗﻄﻊ ﺭﺣﻤﻪ ﻓﻘﺪ ﻛﻔﺮ)‪.(٥‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺒﻐﻲ ﺡ‪.٤٢١٢ :‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺡ‪.١٦٩٤ :‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٤٧/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٢/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥٩/١١‬ﺟﻮﺍﺑﺎﺕ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٢٦/٥‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٥٦٤/٣‬‬ ‫)‪ (٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٧٢/٢‬ ‪ ،٥٧٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ ‪ ١٢١٩‬ ‪ ،١٢٢٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٦٦/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‬ ‫ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ‪٢٤٦/٥‬ﻁ ‪١٤٠٥‬ﻫ‪١٩٨٤/‬ﻡ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫‪61‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫)‪(١‬‬ ‫‪ $. CJ# ٦٤‬اﻷرم‬ ‫ﻓﻲ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺮﻏﻴﺐ ﻋﻈﻴﻢ ﻓﻲ ﺻﻠﺘﻬﺎ ﺗﺮﻫﻴﺐ ﻋﻈﻴﻢ‬ ‫ﻗﺎﻃﻌﺎ‬ ‫‬‫ﻋﻦ ﻗﻄﻌﻬﺎ؛ ﻷﻥ ﺩﻋﺎﺀ ﺍﻟﻤﻼﺋﻜﺔ ﺑﺨﻴﺮ ﺃﻭ ﺷﺮ ﻻ ﻳﺮﺩ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﻛﺎﻥ‬ ‫ﻣﺼﺎﺭﻣﺎ‬ ‫‬‫ﻟﺮﺣﻤﻪ ﻓﻼ ﻳﺼﺤﺒﻨﺎ‪ ،‬ﻓﺨﺮﺝ ﺭﺟﻞ ﺛﻢ ﺭﺟﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬ ‫ﻟﺮﺣﻢ ﻟﻲ ﻓﻮﺻﻠﺘﻪ ﻓﻌﺘﺒﺘﻪ‪ ،‬ﻓﺴﺮ ﺑﺬﻟﻚ ﺍﻟﻨﺒﻲ ﮊ «‪ ،‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺇﻥ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‬ ‫ﻣﻨﻤﺎﺓ ﻟﻠﻌﺪﺩ‪ ،‬ﻣﺜﺮﺍﺓ ﻟﻠﻤﺎﻝ‪ ،‬ﻣﺤﺒﺔ ﻓﻲ ﺍﻷﻫﻞ‪ ،‬ﻣﻨﺴﺄﺓ ﻓﻲ ﺍﻷﺟﻞ‪ ،‬ﻭﺇﻧﻬﺎ ﺗﺰﻳﺪ ﻓﻲ‬ ‫ﺍﻟﻌﻤﺮ«)‪ ،(٢‬ﻭﺃﻥ ﻣﻌﻨﻰ ﺯﻳﺎﺩﺗﻬﺎ ﻓﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺻﻠﺐ ﻭﺍﺻﻠﻬﺎ ﺫﺭﻳﺔ ﻳﻌﻤﻠﻮﻥ‬ ‫ﺑﻄﺎﻋﺔ ﻓﻴﻠﺤﻘﻪ ﻋﻤﻠﻬﻢ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺘﻜﻠﻢ ﺑﻠﺴﺎﻥ ﺫﻟﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﺻﻞ ﻣﻦ ﻭﺻﻠﻨﻲ‬ ‫ﻭﺍﻗﻄﻊ ﻣﻦ ﻗﻄﻌﻨﻲ‪ ،‬ﻭﺃﻥ ﺻﻠﺘﻬﺎ ﺑﻘﺎﺀ ﻟﻜﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺧﻴﺮ ﻟﻜﻢ ﻓﻲ ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﻭﺃﻥ ﺃﺣﺐ ﺍﻷﻋﻤﺎﻝ ﺇﻟﻰ ﺍﷲ ﺍﻹﻳﻤﺎﻥ ﻭﺻﻠﺘﻬﺎ‪ ،‬ﻭﺃﺑﻐﺾ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻪ ﺍﻟﺸﺮﻙ‬ ‫)‪ (١‬ﺑﺮ ﺍﻷﺭﺣﺎﻡ ﻭﻫﻮ ﺑﻤﻌﻨﻰ ﺻﻠﺘﻬﻢ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﻭﺗﻔ ‪‬ﻘﺪ ﺃﺣﻮﺍﻟﻬﻢ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺣﺎﺟﺎﺗﻬﻢ‬ ‫ﻭﻣﻮﺍﺳﺎﺗﻬﻢ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪q p o n ml k j i h g ﴿ :‬‬ ‫‪}|{zyxwvutsr‬‬ ‫~ ﮯ¡ ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪.[٣٦ :‬‬ ‫ﻭﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻟﺨﻠﻖ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﻓﺮﻍ‬ ‫ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻣﺖ ﺍﻟﺮﺣﻢ ﻓﻘﺎﻟﺖ‪ :‬ﻫﺬﺍ ﻣﻘﺎﻡ ﺍﻟﻌﺎﺋﺬ ﺑﻚ ﻣﻦ ﺍﻟﻘﻄﻴﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻣﺎ ﺗﺮﺿﻴﻦ ﺃﻥ ﺃﺻﻞ‬ ‫ﻣﻦ ﻭﺻﻠﻚ‪ ،‬ﻭﺃﻗﻄﻊ ﻣﻦ ﻗﻄﻌﻚ؟ ﻗﺎﻟﺖ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻟﻚ ﻟﻚ«‪ .‬ﺛﻢ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺍﻗﺮﺅﻭﺍ‬ ‫ﺇﻥ ﺷﺌﺘﻢ‪] ﴾ W V U T S R Q P O N ﴿ :‬ﻣﺤﻤﺪ‪«[٢٢ :‬‬ ‫ﻭﺍﻟﺤﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺑﺮﻫﺎ ﻭﺍﺟﺐ‪ ،‬ﻭﻗﻄﻴﻌﺘﻬﺎ‬ ‫ﻣﺤﺮﻣﺔ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺩﺭﺟﺎﺕ ﺑﻌﻀﻬﺎ ﺃﺭﻓﻊ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﺃﺩﻧﺎﻫﺎ ﺗﺮﻙ ﺍﻟﻬﺠﺮ‪ ،‬ﻭﺍﻟﺼﻠﺔ‬ ‫ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﺗﺨﺘﻠﻒ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺤﺎﺟﺔ‪ ،‬ﻓﻤﻨﻬﺎ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻤﺴﺘﺤﺐ‪ .‬ﺇﻻ ﺃﻧﻪ‬ ‫ﻗﺎﻃﻌﺎ‪ ،‬ﻭﻟﻮ ﻗﺼﺮ ﻋﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻭﻳﻨﺒﻐﻲ‬ ‫‬‫ﻟﻮ ﻭﺻﻞ ﺑﻌﺾ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﺼﻞ ﻏﺎﻳﺘﻬﺎ‪ ،‬ﻻ ﻳﺴﻤﻰ‬ ‫‬ ‫ﻭﺍﺻﻼ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦١/٨‬ ‪.٦٢‬‬ ‫ﻟﻪ ﻻ ﻳﻜﻮﻥ‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺴﺐ‬ ‫ﺡ‪.١٩٧٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪62‬‬ ‫ﻭﻗﻄﻌﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻌﻠﻘﺖ ﺑﺎﻟﻌﺮﺵ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﻗﻄﻌﺖ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺭﻫﺎ‬ ‫ﺃﺟﺎﺭﻩ ﺍﷲ)‪.(١‬‬ ‫‪ $. ٦٥‬اﻷرم ‪ /‬ا‪$%I‬‬ ‫ﺻﻠﺔ ﺃﺭﺣﺎﻡ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺍﺟﺒﺔ ﻭﻫﻲ ﺩﻭﻥ ﺃﺭﺣﺎﻡ ﺍﻟﻨﺴﺐ‪ .‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻧﻬﺎ‬ ‫ﻻ ﺗﺠﺐ ﻭﻟﻜﻨﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﺗﺮﻛﻬﺎ ﻭﻻ ﺫﻧﺐ ﻓﻲ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻛﺎﻷﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﺍﻷﺧﻮﺍﺕ ﻭﻣﺎ ﻧﺎﺳﺐ ﺑﺎﻟﺮﺿﺎﻋﺔ‪ ،‬ﺇﻻ ﺃﻧﺎ ﻻ‬ ‫ﻧﺤﺐ ﺍﻋﺘﻘﺎﺩ ﻗﻄﻴﻌﺘﻬﻢ‪ ،‬ﻭﻣﻦ ﻭﺻﻠﻬﻢ ﻓﻠﻪ ﺍﻟﻔﻀﻞ‪.‬‬ ‫ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﺍﻷﺧﻮﺓ‪ ،‬ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻷﺧﻮﺍﺕ‬ ‫ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻟﻬﻢ ﺣﻘﻮﻕ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﺤﻘﻮﻕ ﻣﻦ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻧﺴﺐ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﺮﺑﻬﻢ ﺇﻟﻴﻪ ﺃﻋﻈﻤﻬﻢ ﺣ ‪‬ﻘﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻵﺛﺎﺭ ﻓﻲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪ :‬ﻻ ﻳﻀﻴﻖ ﺫﻟﻚ ﻋﻠﻴﻜﻢ ﺇﻻ ﻓﻴﻤﻦ ﺗﺮﺛﻪ ﻭﻳﺮﺛﻚ‪ ،‬ﻭﻟﻌﻞ ﻟﻬﺬﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺫﻫﺒﻮﺍ ﺇﻟﻰ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪  ٦٦‬اا‪ $‬ا‪F. V H 6‬‬ ‫ﻫﻨﺎﻙ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﺣﺪ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺘﻲ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺻﻠﺘﻬﺎ‪،‬‬ ‫ﻓﺮﺃﻱ ﻳﺮﻯ ﺃﻧﻪ ﻻ ﺣﺪ ﻟﻬﺎ ﻭﻟﻮ ﺩﺧﻠﺖ ﻓﻲ ﺍﻟﺸﺮﻙ ﻷﻥ ﺍﻟﻤﺸﺮﻙ ﺭﺣﻢ‪ ،‬ﻭﻷﻧﻪ ﺇﺫﺍ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٧/٥‬ ‪ ،٤٨‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥٩/١١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٢/٢‬ﺟﺎﻣﻊ‬ ‫ﺍﻟﺒﺴﻴﻮﻱ ‪ ،١٢٢٠/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٦/٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٦٦/٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٤/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪،٢١٥/١١‬‬ ‫ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٥٥/٥‬‬ ‫)‪ (٣‬ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺮﺣﻢ ﺍﻟﺘﻲ ﻳﻄﻠﺐ ﻭﺻﻠﻬﺎ ﺭﺃﻳﺎﻥ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺼﻠﺔ ﺧﺎﺻﺔ ﺑﺎﻟﺮﺣﻢ ﺍﻟﻤﺤﺮﻡ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﻠﺤﻨﻔﻴﺔ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ .،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻧﻬﺎ ﻟﻮ ﻭﺟﺒﺖ ﻟﺠﻤﻴﻊ ﺍﻷﻗﺎﺭﺏ =‬ ‫‪63‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻭﺟﺒﺖ ﺻﻠﺔ ﺍﻟﻤﺸﺮﻙ ﺍﻟﻘﺮﻳﺐ ﻟﻨﺴﺒﻪ ﻭﺟﺒﺖ ﺻﻠﺔ ﺍﻟﺒﻌﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﻧﺴﺐ ﻳﺠﻤﻊ‬ ‫ﺍﻟﻨﺴﺐ ﺑﻴﻨﻜﻤﺎ‪ ،‬ﻭﺭﺃﻱ ﻳﺮﻯ ﺃﻧﻬﺎ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻭ‬ ‫ﺗﻨﺘﻬﻲ ﻟﺴﺒﻌﺔ ﺁﺑﺎﺀ ﺃﻭ ﻟﻌﺸﺮﺓ ﺃﻭ ﻟﺨﻤﺴﺔ ﺃﻭ ﻷﺭﺑﻌﺔ ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﺃﻭ ﻟﺜﻼﺛﺔ ﺑﺪﺧﻮﻝ‬ ‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺨﺎﻣﺲ ﻭﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻲ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﺃﻭ ﻗﺮﺍﺑﺘﻚ ﺍﻟﺘﻲ ﺗﻮﺟﺐ‬ ‫ﺍﻟﻮﺻﻞ ﻫﻲ ﻣﻦ ﺃﻱ ﻗﺮﺍﺑﺔ ﻣﻦ‪ ...‬ﺇﻟﺦ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ ﻫﻜﺬﺍ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﺗﺠﺐ‬ ‫ﺻﻠﺘﻪ ﻣﻦ‪ ...‬ﺇﻟﺦ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ ﻫﻜﺬﺍ‪ ،‬ﺃﻭ ﺗﻨﺘﻬﻲ ﺇﻟﻰ ﻣﻦ ﺗﺮﺛﻪ ﻭﻳﺮﺛﻚ ﻓﻘﻂ؟ ﻭﺍﻟﻤﺮﺍﺩ‪:‬‬ ‫ﻣﻦ ﺗﺮﺛﻪ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺮﺛﻚ‪ ،‬ﻛﺒﻨﺖ ﺃﺧﻴﻚ ﻭﻋﻤﺘﻚ ﻓﺘﺠﺐ ﺍﻟﺼﻠﺔ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﻣﻦ‬ ‫ﺫﻛﺮ‪ ،‬ﻷﻥ ﺍﻹﺭﺙ ﺣﺒﻞ ﺟﺎﻣﻊ ﺑﻴﻨﻜﻤﺎ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﺃﻧﺖ ﺍﻟﻤﻨﺘﻔﻊ ﺑﻪ ﻭﺣﺪﻙ ﻭﻣﻦ‬ ‫ﻳﺮﺛﻚ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﻻ ﺗﺮﺛﻪ ﻟﻠﺠﺎﻣﻊ ﺍﻟﻤﺬﻛﻮﺭ ﻛﺒﻨﺖ ﺍﻷﺥ ﺗﺼﻠﻚ ﻭﻟﻮ ﻛﺎﻧﺖ ﻻ ﺗﺮﺛﻚ‪،‬‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻣﻦ ﻭﺍﻗﻊ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪ :‬ﻧﻮﻉ ﻳﺮﺛﻚ ﺳﻮﺍﺀ ﺗﺮﺛﻪ ﺃﻧﺖ ﺃﻭ ﻻ‪ ،‬ﻭﻧﻮﻉ ﻣﻦ ﺗﺮﺛﻪ‬ ‫ﺳﻮﺍﺀ ﻳﺮﺛﻚ ﺃﻡ ﻻ‪ ،‬ﺃﻭ ﺗﻘﺪﺭ ﻣﻦ ﻓﻲ ﺍﻟﺜﺎﻧﻲ ﻟﺪﻻﻟﺔ ﺍﻷﻭﻝ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺗﺮﺛﻪ ﻭﻳﺮﺛﻚ‪ ،‬ﺛﻢ‬ ‫ﻇﻬﺮ ﺃﻥ ﺍﻟﻤﺮﺍﺩ‪ :‬ﻣﻦ ﺗﺮﺛﻪ ﻭﻳﺮﺛﻚ ﺩﻭﻥ ﻣﻦ ﺗﺮﺛﻪ ﺃﻧﺖ ﻓﻘﻂ‪ ،‬ﺃﻭ ﻳﺮﺛﻚ ﻫﻮ ﻓﻘﻂ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻭﺻﻞ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺃﺧﻴﻚ ﺇﺫﺍ ﻛﺎﻥ ﻷﺏ ﺃﻭ ﻛﺎﻥ ﻟﻜﻞ‬ ‫ﻣﻨﻜﻤﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﺤﺠﻮﺑﻴﻦ ﺇﺫﺍ ﺣﺠﺐ ﻛﻞ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺬﺍ ﻻ ﻭﺻﻞ ﺑﻴﻨﻚ‬ ‫ﻭﺑﻴﻦ ﻣﺸﺮﻙ ﺃﻭ ﻋﺒﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺧﻴﺺ‪ ،‬ﻭﺫﻟﻚ ﺳﻮﺍﺀ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬ ‫ﻭﺃﻥ ﻋﺪﺩ ﺍﻷﻣﻬﺎﺕ ﻛﻌﺪﺩ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﻡ ﻷﻣﻪ ﻋﻠﻴﻪ ﺣﻖ ﻣﺜﻞ ﺍﻷﺏ)‪.(١‬‬ ‫= ﻟﻮﺟﺐ ﺻﻠﺔ ﺟﻤﻴﻊ ﺑﻨﻲ ﺁﺩﻡ‪ ،‬ﻭﺫﻟﻚ ﻣﺘﻌﺬﺭ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺿﺒﻂ ﺫﻟﻚ ﺑﻘﺮﺍﺑﺔ ﺗﺠﺐ ﺻﻠﺘﻬﺎ‬ ‫ﻭﺇﻛﺮﺍﻣﻬﺎ ﻭﻳﺤﺮﻡ ﻗﻄﻌﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﻗﺮﺍﺑﺔ ﺍﻟﺮﺣﻢ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻻ ﺗﻨﻜﺢ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺑﻨﺖ ﺃﺧﻴﻬﺎ ﻭﺃﺧﺘﻬﺎ‪ ،‬ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ﻗﻄﻌﺘﻢ‬ ‫ﺃﺭﺣﺎﻣﻜﻢ«‪ .‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫ﻣﺤﺮﻣﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﻠﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﺼﻠﺔ ﺗﻄﻠﺐ ﻟﻜﻞ ﻗﺮﻳﺐ‪،‬‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻫﻮ ﻧﺺ ﺃﺣﻤﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﺨﺼﺼﻬﺎ ﺃﺣﺪ ﻣﻨﻬﻢ‬ ‫ﺑﺎﻟﺮﺣﻢ ﺍﻟﻤﺤﺮﻡ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٨٣/٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٠/٥‬ ‪ ،٥١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٢٤/٥‬ ‪ ،٤٢٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪،٢١٤/١١‬‬ ‫ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٤/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٤٩/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪64‬‬ ‫‪ $. ٦٧‬اﻷرم ‪+‬ل وا‪rSD‬‬ ‫ﻻ ﺣﺪ ﻟﻠﺼﻠﺔ ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﻭﺇﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻭﺻﻞ ﺑﻤﺎﻟﻪ ﻓﻬﻮ ﺃﻓﻀﻞ‪،‬‬ ‫ﻗﺎﻃﻌﺎ‬ ‫‬‫ﻭﺗﺠﺐ ﻓﻲ ﻣﺎﻟﻪ ﺇﻥ ﺧﻴﻒ ﻫﻼﻛﻬﻢ ﺑﺠﻮﻉ‪ ،‬ﻭﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻮﺻﻞ ﻻ ﻳﻌﺪ‬ ‫ﻣﺎ ﺩﺍﻡ ﻳﺪﻳﻦ ﷲ ﺑﻪ‪ ،‬ﻭﻳﻨﻮﻱ ﺻﻠﺘﻬﻢ ﻣﺘﻰ ﻗﺪﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻳﺼﻠﻬﻢ ﻣﺘﻰ‬ ‫ﺗﻔﺮﻍ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺭﺩ ﺍﻟﻬﺎﺀ ﻟﻠﻮﺻﻞ ﻷﻧﻪ ﺃﻋﻢ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺑﺎﻟﺒﺪﻥ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ‬ ‫ﺑﺎﻟﻮﺻﻮﻝ ﻣﻄﻠﻖ ﺍﻻﺗﺼﺎﻝ ﺑﻬﻢ ﺑﺎﻟﺒﺪﻥ ﺃﻭ ﺍﻟﻤﺎﻝ ﺃﻭ ﺑﻬﻤﺎ ﺃﻭ ﺑﺎﻟﺴﻼﻡ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﻣﻦ ﻛﺮﻩ ﺭﺣﻤﻪ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ ﺑﻨﻔﺴﻪ ﻭﺻﻠﻪ ﺑﺴﻼﻣﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻹﺟﺰﺍﺀ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻗﻮﻻﻥ‪ ،‬ﻭﺗﺠﺰﻱ ﻓﻲ ﺍﻟﺼﻠﺔ ﺍﻟﻤﺮﺓ ﻛﻤﺎ ﺗﺠﺰﻱ ﻓﻲ ﺃﻋﻈﻢ ﻣﻨﻬﺎ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﺃﻭﺟﺐ ﻛﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻗﺪ ﻳﺠﺮﻱ ﻓﻴﻬﺎ ﺍﻟﺨﻼﻑ ‬ ‫ﻛﻤﺎ ﻓﻴﻬﻤﺎ ﻓﻴﺠﺐ ﺗﺠﺪﻳﺪﻫﺎ ﻋﻨﺪ ﺍﻟﺬﻛﺮ ﺃﻭ ﺍﻟﺨﻄﻮﺭ ﺑﺎﻟﺒﺎﻝ‪ ،‬ﻭﻳﺠﺰﻱ ﺍﻟﺤﻞ ﻣﻦ‬ ‫ﺭﺣﻤﻪ ﺃﻭ ﺟﺎﺭﻩ ﺇﻥ ﻟﻢ ﻳﺼﻠﻪ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﺎ ﻭﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺭﺣﻢ ﺍﻷﻡ ﻛﺮﺣﻢ ﺍﻷﺏ‪،‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻪ ﺃﺣﺪ‪ :‬ﺑﻴﻨﻨﺎ ﻗﺮﺍﺑﺔ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﻘﺒﻞ ﻗﻮﻟﻪ‪ ،‬ﺃﻭ ﺷﻬﺪ ﻟﻪ ﺛﻘﺔ‬ ‫ﻭﻟﻮ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻌﺘﻘﺪ ﻣﻦ ﺻﻠﺘﻪ ﺑﻘﺪﺭ ﻣﺎ ﺃﺧﺬ ﻗﻠﺒﻪ ﻣﻦ ﻗﻮﻝ ﺑﻼ ﻟﺰﻭﻣﻬﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺳﻤﻊ ﻣﻦ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ ﺃﻥ ﻓﻼ ﻧﺎ ﻣﻦ ﺃﻗﺎﺭﺑﻲ ﻟﺰﻣﺘﻪ ﺻﻠﺘﻪ ﻭﺃﺧﺬ ﻣﻦ ﻭﺻﻴﺔ ﺍﻷﻗﺮﺏ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺛﻘﺔ‪ :‬ﺇﻧﻪ ﻣﻦ ﺃﻗﺎﺭﺏ ﺍﻟﻤﻴﺖ ﺩﺧﻞ ﻣﻌﻬﻢ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﻭﺻﻠﻬﻢ ﺑﺒﺪﻧﻪ ﺇﺫﺍ ﺧﻴﻒ ﻫﻼﻛﻬﻢ ﺃﻭ ﻫﻼﻙ ﻋﻀﻮ ﻣﻨﻬﻢ ﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻤﻞ ﻟﻬﻢ ﺑﺒﺪﻧﻪ ﻛﺘﻨﺠﻴﺔ ﻭﻃﺐ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻏﻨﻮﺍ ﻋﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺩﺍﻥ ﺑﻮﺟﻮﺏ ﺻﻠﺔ‬ ‫‬ ‫ﺍﺗﺼﺎﻻ ﺑﺎﻟﺮﺣﻢ ﻓﺬﻟﻚ ﻛﺤﺒﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﺟﺎﻣﻊ‬‫ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺃﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‬ ‫ﻗﺎﻃﻌﺎ ﻟﺬﻟﻚ ﺍﻟﺤﺒﻞ ﻫﺎﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻘﻄﻊ ﺍﻟﻨﻴﺔ‬ ‫‬‫ﻛﺎﻑ‪ ،‬ﻭﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺍﻟﺠﻔﺎﺀ ﻟﻬﻢ ﻛﺎﻥ‬ ‫ﻋﻦ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﺸﻌﺮ ﺫﻟﻚ ﺍﻟﺤﺒﻞ ﻭﻟﻢ ﻳﻨﻮ ﺃﻥ ﻻ ﻳﻤﺸﻲ ﺇﻟﻴﻬﻢ ﻭﻻ ﺃﻥ‬ ‫ﻳﻤﺸﻲ‪ ،‬ﺃﻭ ﻧﻮﻯ ﺃﻥ ﻳﻤﺸﻲ ﺻﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻟﻢ ﻳﻘﻄﻊ ﺍﻟﻨﻴﺔ ﻋﻦ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﻣﻌﻨﻰ‬ ‫ﻛﻮﻧﻪ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺃﻧﻪ ﻟﻢ ﻳﻨﻮ ﻗﻄﻌﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﻖ ﺍﷲ ﻳﻜﻔﻲ ﺃﻥ ﻻ ﻳﻨﻮﻱ‬ ‫‪65‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﺗﺮﻛﻪ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻟﻮ ﻣﺎﺕ ﻭﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻬﻢ ﻟﻢ ﻳﻬﻠﻚ ﺑﻤﺠﺮﺩ ﻋﺪﻡ ﺍﻟﻮﺻﻮﻝ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ !H / ٦٨‬ن  ا‪$,‬‬ ‫ﺃﻓﻀﻞ ﺍﻟﺼﻠﺔ ﺍﻟﻬﺪﻳﺔ ﻣﻊ ﺍﻟﻮﺻﻮﻝ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﺍﻟﻬﺪﻳﺔ ﻣﻊ ﺇﺭﺳﺎﻝ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﺍﻟﻬﺪﻳﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﺛﻢ ﺍﻟﻮﺻﻮﻝ ﻭﺣﺪﻩ‪ ،‬ﺛﻢ ﺇﺭﺳﺎﻝ ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ‪،‬‬ ‫ﻭﺃﺿﻌﻔﻬﺎ ﻧﻴﺔ ﺍﻟﺼﻠﺔ ﻋﻨﺪ ﻣﺠﻴﺰﻫﺎ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪ ﻣﻦ ﻟﻢ ﻳﺠﺰﻫﺎ ﺇﻻ ﻋﻨﺪ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺃﺿﻌﻔﻬﺎ ﺇﺭﺳﺎﻝ ﺍﻟﺴﻼﻡ ﻓﻲ ﻛﺘﺎﺏ ﺃﻭ ﻟﺴﺎﻥ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﻋﻨﻪ ﮊ ‪» :‬ﺻﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ ﻭﻟﻮ ﺑﺎﻟﺴﻼﻡ«)‪ (٣‬ﺃﻭ ﻧﺤﻮﻩ ﻣﻦ‬ ‫ﻛﻼﻡ ﺍﻟﺨﻴﺮ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻟﺴﻼﻡ ﻣﻄﻠﻖ ﺍﻟﺘﺤﻴﺔ ﺍﻟﺠﺎﺋﺰﺓ‪ ،‬ﻭﻗﺪ ﻭﺍﺻﻠﻬﻢ ﻣﻦ ﺯﺍﺭﻫﻢ‬ ‫ﺯﺍﺋﺮﺍ‬ ‫ﻭﺳﻠﻢ ﻋﻠﻴﻬﻢ ﻭﺇﻥ ﺑﺘﺒﻠﻴﻎ ﻋﻨﻪ ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻬﻢ ﺇﻧﺴﺎﻥ‪ :‬ﻗﺪ ﺟﺎﺀﻛﻢ ﻓﻼﻥ ‬ ‫ﻭﺃﻗﺮﺃﻛﻢ ﺍﻟﺴﻼﻡ ﺇﻥ ﻟﻢ ﻳﺠﺪﻫﻢ ﺑﻤﺤﻠﻬﻢ‪ ،‬ﺃﻭ ﻭﻗﻒ ﺑﺒﺎﺑﻬﻢ ﺍﺳﺘﺤﻴﺎﺀ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺄﻣﺮ ﻣﺒﻠ‪‬ﻐﺎ ﺇﻟﻴﻬﻢ ﺫﻟﻚ ﺑﻌﺪ ﻭﺻﻮﻟﻪ ﻟﻤﺤﻠﻬﻢ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩﻫﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ)‪.(٤‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٢/٥‬ ‪ ،٥٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٦٠/١١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٥/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ،١٦٨/٢‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٣١١/٣‬‬ ‫)‪ (٢‬ﺗﺤﺼﻞ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﺄﻣﻮﺭ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﺍﻟﻤﻌﺎﻭﻧﺔ‪ ،‬ﻭﻗﻀﺎﺀ ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺑﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ ﻭﻟﻮ ﺑﺎﻟﺴﻼﻡ«‪ ،‬ﻭﻻ‬ ‫ﻏﺎﺋﺒﺎ‪ ،‬ﻧﺺ ﻋﻠﻰ‬ ‫ﻳﻜﻔﻲ ﻣﺠﺮﺩ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻛﻤﺎ ﺗﺤﺼﻞ ﺍﻟﺼﻠﺔ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺫﻟﻚ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﺃﻣﺎ ﻫﻤﺎ ﻓﻼ ﺗﻜﻔﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺇﻥ ﻃﻠﺒﺎ‬ ‫ﺣﻀﻮﺭﻩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺑﺬﻝ ﺍﻟﻤﺎﻝ ﻟﻸﻗﺎﺭﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﺒﺮ ﺻﻠﺔ ﻟﻬﻢ‪ ،‬ﻭﻇﺎﻫﺮ ﻋﺒﺎﺭﺓ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ ﺍﻟﻐﻨﻲ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺑﺬﻝ ﺍﻟﻤﺎﻝ ﻟﻪ‪ .‬ﻭﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺼﻠﺔ‬‫ﻻ ﺗﺤﺼﻞ ﺻﻠﺘﻪ ﺑﺎﻟﺰﻳﺎﺭﺓ ﻟﻘﺮﻳﺒﻪ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ﻣﻤﺎ ﺗﺘﺄﺗﻰ ﺑﻪ ﺍﻟﺼﻠﺔ‪.‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٣/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥١/١١‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٧٤/٢‬ ‪ ،٥٧٥‬ﺟﺎﻣﻊ‬ ‫ﺍﻟﺒﺴﻴﻮﻱ ‪ ،١٢٢٣/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪66‬‬ ‫ﻭﺫﻛﺮ ﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ‪ :‬ﻟﻴﺲ ﻟﺼﻠﺔ ﺍﻟﺮﺣﻢ ﺣﺪ ﻳﻌﺮﻑ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﺫﺍ ﻗﺪﺭ ﻣﺘﻰ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﺼﻠﺔ ﻋﻠﻰ ﻣﻦ ﻗﺪﺭ ﺑﻤﺎﻟﻪ‪ ،‬ﻭﻧﻔﺴﻪ ﺇﺫﺍ‬ ‫ﺍﺳﺘﻄﺎﻉ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ ﺇﺫﺍ ﺧﺎﻑ ﺃﻥ ﻳﻬﻠﻜﻮﺍ ﺟﻮ ﻋﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﻛﺎﻥ ﻟﻪ ﺃﺭﺣﺎﻡ‪ ،‬ﻓﻌﺠﺰ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﻢ ﺇﻻ ﺃﻧﻪ‬ ‫ﻳﻤﻨﻌﻪ ﺍﻟﺸﻐﻞ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻮﺻﻮﻝ ﻭﻫﻮ ﻣﺸﺘﻐﻞ ﻓﺠﺎﺋﺰ ﻣﺎ ﻟﻢ‬ ‫ﻳﻘﻄﻊ ﺍﻟﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﻳﻜﻮﻥ ﻓﻲ ﻫﺬﺍ ﺣﺪ ﻟﻤﻦ ﻋﺠﺰ ﻋﻦ‬ ‫ﺍﻟﻮﺻﻮﻝ؟ ﻗﺎﻝ‪ :‬ﻻ ﺣﺪ ﻓﻲ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﻖ ﺍﷲ ‪ ، 8‬ﻭﺍﻷﺻﻞ ﻓﻲ ﻫﺬﺍ‬ ‫ﻗﻮﻟﻪ ‪» : ‰‬ﺻﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ ﻭﻟﻮ ﺑﺎﻟﺴﻼﻡ«)‪.(١‬‬ ‫ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻠﺔ ﺻﻠﺔ ﺍﻟﻬﺪﺍﻳﺎ‪ ،‬ﻭﺃﺿﻌﻒ ﺍﻟﺼﻠﺔ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ‬ ‫ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺑﻘﺪﻣﻚ‪ ،‬ﻭﻧﻮﻳﺖ ﺑﺬﻟﻚ ﺯﻳﺎﺭﺗﻬﻢ ﷲ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺘﻬﻢ‪،‬‬ ‫ﻭﺳﻠﻤﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻘﺪ ﻭﺻﻠﺖ)‪.(٢‬‬ ‫‪ $. ٦٩‬اﻷرم ‪ +‬م ‪ K%‬ا ا‪C.‬‬ ‫ﻣﻦ ﻭﺍﺻﻠﻬﻢ ﺑﺤﺮﺍﻡ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﻛﻼﻡ ﻳﺴﺮﻫﻢ ﻛﺎﻏﺘﻴﺎﺏ ﻣﺴﻠﻢ ﻟﻬﻢ ﻭﻧﻤﻴﻤﺔ‬ ‫‬ ‫ﻭﺍﺻﻼ‪ ،‬ﻭﺍﻟﻤﻌﺼﻴﺔ ﻻ ﺗﻜﻮﻥ ﻃﺎﻋﺔ ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ‬‫ﻭﺑﻬﺖ ﺑﺮﻱﺀ ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ‬ ‫‬ ‫ﻭﺍﺻﻼ‪ ،‬ﻛﺎﻟﺬﻱ ﺍﻋﺘﻘﺪ ﺍﻟﻮﺻﻞ ﻭﻋﺪﻡ‬‫ﺑﺎﺳﺘﺸﻌﺎﺭﻩ ﻗﺮﺍﺑﺘﻬﻢ ﻭﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﻮﺻﻞ‬ ‫‬ ‫ﻭﺻﻼ‪،‬‬‫ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺃﻣﺎ ﻣﺸﻴﻪ ﺑﺤﺮﺍﻡ ﻓﻔﺎﺳﺪ ﻷﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﻓﻼ ﻳﻜﻮﻥ‬ ‫‬ ‫ﻭﺻﻼ ﻫﻮ ﻣﻨﺎﻭﻟﺔ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻧﻌﻢ ﺇﺫﺍ ﻟﻢ ﻳﻨﻮ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ‬ ‫ﻭﺻﻼ ﺑﻞ ﺍﻻﺳﺘﺸﻌﺎﺭ‬ ‫‬‫‬ ‫ﻭﺻﻼ ﺑﻞ ﺑﺎﻟﺤﺮﺍﻡ ﻓﻘﻂ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺸﻲ‬‫ﺑﺎﻟﻤﺸﻲ ﻧﻔﺴﻪ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﺗﻌﻠﻢ ﻣﻦ ﻛﻼﻣﻲ ﺃﻥ ﺍﻟﻮﺻﻞ ﻳﻜﻮﻥ ﺑﻜﻞ ﻣﺎ ﻳﺴﺮﻫﻢ ﻣﻦ ﺣﻼﻝ ﻭﻟﻮ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٧٤/٢‬ ‪ ،٥٧٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥١/١١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ،١٦٨/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٤٦/٥‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٣١١/٣‬‬ ‫‪67‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻗﺎﺻﺪﺍ‬ ‫‬‫ﻛﻼﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ؟ ﺃﻭ ﻛﻴﻒ ﺃﻣﺴﻴﺖ؟ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‬ ‫‬ ‫ﻟﻮﺻﻠﻬﻢ ﻓﻘﺪ ﻭﺻﻠﻬﻢ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻴﻬﻢ ﻷﻧﻪ ﺍﻟﻤﺴﻨﻮﻥ ﺍﻟﻤﺸﺮﻭﻉ‬ ‫ﻋﻨﺪ ﺍﻟﻤﻼﻗﺎﺓ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﻌﺪ ﺻﻠﺔ ﻭﻟﻢ ﻳﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ‬ ‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺛﻮﺍﺏ ﻭﻟﻜﻨﻪ ﻳﻨﺠﻮ ﻣﻦ ﻭﻋﻴﺪ ﺍﻟﻘﻄﻴﻌﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﺛﻮﺍﺏ ﺍﻟﻮﺻﻞ ﻓﻲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻟﻠﻘﺮﺏ)‪.(١‬‬ ‫‪5 ٧٠‬ن ا ا‪  C.‬ٴ دي إ‪ K‬ا‪$k‬‬ ‫ﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﺃﻥ ﺍﻟﺮﺣﻢ ﺇﺫﺍ ﺗﻨﺎﺳﺖﺃﻱ ﻏﻔﻠﺖ ﻫﺬﻩ ﻋﻦ ﻫﺬﻩ‪ ،‬ﻭﻫﺬﻩ ﻋﻦ‬ ‫ﻫﺬﻩ؛ ﻭﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻋﺪﻡ ﻣﻌﺮﻓﺘﻬﺎﺗﻘﺎﻃﻌﺖ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺣﻔﻈﺖ‬ ‫ﺍﻟﻌﺮﺏ ﺃﻧﺴﺎﺑﻬﺎ«)‪ ،(٢‬ﺃﻱ‪ :‬ﻟﻢ ﺗﻐﻔﻞ ﻋﻨﻬﺎ ﻟﺌﻼ ﺗﻨﺴﺎﻫﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺣﻔﻆ ﺭﺣﻢ ﻋﻠﻰ‬ ‫ﺷﻚ ﺑﻞ ﻻ ﻳﺤﻔﻆ ﻭﻳﺜﺒﺖ ﺇﻻ ﻣﻦ ﺗﻴﻘﻦ ﺃﻧﻪ ﻧﺴﺒﻪ ﺃﻭ ﺭﺣﻤﻪ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻟﻢ ﻳﺘﻴﻘﻦ‬ ‫ﺑﺮﺣﻢ ﺍﺣﺘﺎﻁ ﻟﻬﺎ ﺍﺣﺘﻴﺎﻃ ﺎ ﻓﻘﻂ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻌﻠﻢ ﺃﺣﺪ ﺃﻧﻪ ﺭﺣﻤﻪ‪ ،‬ﻟﺌﻼ ﻳﺄﺧﺬ ﻋﻨﻪ‬ ‫ﺃﻧﻪ ﺭﺣﻢ ﻟﻪ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻥ ﺍﻷﺭﺣﺎﻡ ﺇﺫﺍ ﺗﻨﺎﺳﺒﺖ ﺗﻌﺎﻃﻔﺖ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪  / ! ٧١‬أﻻ ‪ C,‬ر‪+‬‬ ‫ﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻠﻒ ﺑﻌﺸﺮﻳﻦ ﺣﺠﺔ ﺃﻭ ﺛﻼﺛﻴﻦ ﺣﺠﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻻ ﻳﺼﻞ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ ﺑﻤﺎﻝ ﺃﻭ ﺑﺪﻝ ﺣﻨﺚ ﺣﻨ ﺜﺎ‬ ‫ﺭﺣﻤﻪ ﻭﻻ ﻳﻜﻠﻤﻪ ﻓﻜﻴﻒ ﻣﺎ ﻭﺍﺻﻠﻪ ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﺃﻛﺜﺮ‪ ،‬ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﻛﻠﻤﺎ ﻭﺻﻠﻪ ﺳﻮﺍﺀ ﻭﺍﺻﻠﻪ ﺑﺎﻟﻬﺪﻳﺔ ﺃﻭ ﺑﺎﻟﺰﻳﺎﺭﺓ ﺑﺎﻟﻜﻼﻡ‬ ‫‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٤/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٩/٢‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٤/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ،٤٢٦/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢١٤/١١‬‬ ‫)‪ (٤‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﻋﺪﻡ ﺍﻧﻌﻘﺎﺩ ﺍﻟﻨﺬﺭ ﺑﺎﻟﻤﻌﺼﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻤﻌﺼﻴﺔ‪،‬‬ ‫ﺣﺮﺍﻣﺎ ﻟﻌﻴﻨﻪ ﺃﻭ ﻟﻴﺲ‬ ‫‬‫ﻭﺃﻧﻪ ﻻ ﻳﺼﺢ‪ ،‬ﻭﻗﻴﺪ ﺟﻤﻬﻮﺭ ﺍﻟﺤﻨﻔﻴﺔ ﻋﺪﻡ ﺍﻧﻌﻘﺎﺩ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ ﺑﻤﺎ ﻛﺎﻥ‬ ‫ﻓﻴﻪ ﺟﻬﺔ ﻗﺮﺑﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺟﻬﺔ ﻗﺮﺑﺔ‪ :‬ﻛﻨﺬﺭ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺬﺭ ﺑﻪ ﻳﻨﻌﻘﺪ‪ ،‬ﻭﻳﺠﺐ‬ ‫=‬‫ﺍﻟﻮﻓﺎﺀ ﺑﺼﻮﻡ ﻳﻮﻡ ﺁﺧﺮ‪ ،‬ﻭﻟﻮ ﺻﺎﻣﻪ ﺧﺮﺝ ﻋﻦ ﺍﻟﻌﻬﺪﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪68‬‬ ‫ﺃﻭ ﺑﺎﻟﺴﻼﻡ ﻓﻴﻠﺰﻣﻪ ﻣﺎ ﺃﻟﺰﻡ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺤﺠﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻨﺚ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻛﻔﺎﺭﺓ ﺍﻟﺤﻨﺚ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻫﻲ ﻓﻌﻠﻬﺎ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﺤﻨﺚ ﻋﻠﻰ‬ ‫ﻋﻠﻴﻪ ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﺤﻨﺚ ﻓﻴﻬﻤﺎ ﺑﺎﻟﺘﻜﻔﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﻓﻲ ﺍﻷﻭﻝ ﺩﻭﻥ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﻓﻲ ﺇﻋﺎﺩﺓ ﺍﻟﻤﻮﺍﺻﻠﺔ ﺃﻭ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻨﻮ ﺃﻧﻪ‬ ‫ﻋﻤﻮﻣﺎ‬ ‫‬‫ﺧﺼﻮﺻﺎ ﻭﻻ‬ ‫‬‫ﺃﺑﺪﺍ‪ ،‬ﺑﻞ ﻧﻮﻯ ﺍﻟﻤﺮﺓ ﺍﻟﻤﺨﺼﻮﺻﺔ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻨﻮ‬ ‫‬‫ﻻ ﻳﺼﻠﻬﻢ‬ ‫ﺧﺼﻮﺻﺎ‬ ‫‬‫ﻭﺇﻻ ﻓﻘﻮﻻﻥ؛ ﻭﻛﺬﺍ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﺃﻭ ﺗﺮﻛﻪ ﺇﻥ ﻧﻮﻯ‬ ‫ﻓﻌﻠﻰ ﻧﻴﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﻔﻲ ﺗﻜﺮﻳﺮ ﺍﻟﻜﻔﺎﺭﺓ ﻛﻠﻤﺎ ﺣﻨﺚ؟ ﻗﻮﻻﻥ)‪.(١‬‬ ‫‪  / ٧٢‬أﻻ ‪ C,‬ر‪SD +‬‬ ‫ﺇﻥ ﺣﻠﻒ ﻻ ﻳﺼﻠﻪ ﺑﻘﺪﻣﻪ ﻭﺍﺻﻠﻪ ﺑﻤﻌﺮﻭﻓﻪ ﻭﺳﻼﻣﻪ ﻭﻻ ﻳﺤﻨﺚ‪ ،‬ﻓﺈﻥ ﻭﺍﺻﻠﻪ‬ ‫ﺑﻘﺪﻣﻪ‪ ،‬ﻓﻔﻲ ﺍﻟﺤﻨﺚ ﺧﻼﻑ‪ ،‬ﻷﻥ ﻣﻮﺍﺻﻠﺘﻪ ﺑﺎﻟﻘﺪﻡ ﻃﺎﻋﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺍﻟﺮﺣﻢ ﻭﻟﻢ‬ ‫ﻳﺆﻧﺜﻪ ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﺗﺬﻛﻴﺮ ﺍﻟﺮﺣﻢ)‪.(٢‬‬ ‫ﻭﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻣﻦ ﻗﺎﻝ ﺑﺎﻧﻌﻘﺎﺩ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ ﻳﻤﻴﻨ ﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺫﺭ ﻳﻠﺰﻣﻪﻭﺍﻟﺤﺎﻝ ﻫﺬﻩﺃﻥ ﻳﻜﻔﺮ‬‫=‬ ‫‬ ‫ﻋﻨﻪ ﻛﺎﻟﺤﺎﻧﺚ‪ .‬ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪ :‬ﺇﺫﺍ ﺃﺿﺎﻑ ﺍﻟﻨﺬﺭ ﺇﻟﻰ ﺍﻟﻤﻌﺎﺻﻲ ﻛﻠﻠ‪‬ﻪ ‪‬‬ ‫ﻋﻠﻲ ﺃﻥ ﺃﻗﺘﻞ ﻓﻼ ﻧﺎ ﻛﺎﻥ‬ ‫ﻳﻤﻴ ﻨﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﺤﻨﺚ‪.‬‬ ‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﻧﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ ﻣﻨﻌﻘﺪ ﻭﺻﺤﻴﺢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﺍﻟﻮﻓﺎﺀ‬ ‫ﺑﻪ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻤﺎ ﻭﺭﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ‪،‬‬ ‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ« ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺇﺟﻤﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﺣﻞ ﺍﻟﻮﻓﺎﺀ ﺑﻨﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﻣﺠﻤﻌﻴﻦ ﻋﻠﻰ ﻋﺪﻡ ﺣﻞ ﺍﻟﻮﻓﺎﺀ ﺑﻨﺬﺭ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺫﺭ ﺇﻥ ﻭﻓﻰ ﺑﻪ ﺃﺛﻢ ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻒ ﺑﻪ ﻓﻘﺪ ﺃﺣﺴﻦ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﺍﺗﺠﺎﻫﻴﻦ‪:‬‬ ‫ﺍﻻﺗﺠﺎﻩ ﺍﻷﻭﻝ‪ :‬ﻳﺮﻯ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻣﻦ ﻧﺬﺭ ﻣﻌﺼﻴﺔ ﻓﻠﻢ ﻳﻒ ﺑﻬﺎ ﻟﺰﻣﺘﻪ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ‪.‬‬ ‫ﺍﻻﺗﺠﺎﻩ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺮﻯ ﻣﻦ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﻥ ﻣﻦ ﻧﺬﺭ ﻣﻌﺼﻴﺔ ﻓﻠﻢ ﻳﻒ ﺑﻬﺎ ﻓﻼ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٤٩/٤٠‬ ‪.١٥٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٦/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٦٠/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٢٧٨/٢‬ ‪.٢٧٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٦/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦٨/٢‬ ‪.١٦٩‬‬ ‫‪69‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫‪ ٧٣‬اءة ذ‪ $/‬ا ا‪ C.‬إذا  ‪ C‬ا‪ . +‬ل ‪.‬‬ ‫ﺍﻟﻮﺍﺻﻞ ﺑﺮﻱﺀ ﻣﻦ ﺣﻘﻪ ﻭﻟﻮ ﺭﺩ ﻋﻠﻴﻪ ﻣﺎ ﻭﺍﺻﻞ ﺑﻪ ﻭﻟﻢ ﻳﻘﺒﻠﻪ ﺑﺄﻥ ﻳﺬﻫﺐ ﺇﻟﻰ‬ ‫ﺑﺎﺑﻪ‪ ،‬ﻓﻼ ﻳﻔﺘﺢ ﻟﻪ ﺃﻭ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻭﻟﻮ ﺑﺮﺳﺎﻟﺔ‪ ،‬ﻓﻼ ﻳﺮﺩ ﺇﻟﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻭ ﻳﻬﺪﻱ ﺇﻟﻴﻪ‬ ‫ﻓﻼ ﻳﻘﺒﺾ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻋﺎﺩﺓ ﺫﻟﻚ ﺑﻌﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺑﺮﻱﺀ‪ ،‬ﻭﺇﻥ ﺃﻋﺎﺩ ﻓﺄﺣﺴﻦ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻤﺎ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻧﻮﻯ ﺃﻥ ﻻ ﻳﺼﻠﻬﻢ ﺃﻭ ﻻ ﻳﻔﻌﻞ ﻟﻬﻢ ﺫﻟﻚ ﺑﻌﺪ ﻓﻘﺪ‬ ‫ﻗﻄﻌﻬﻢ‪ ،‬ﺑﻞ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﺗﺼﺎﻝ ﺍﻟﺤﺒﻞ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻭﻟﻮ ﻗﻄﻌﻮﻩ ﺑﺎﻟﺮﺩ‪ ،‬ﻭﺣﻴﻨﺌﺬ‬ ‫ﺗﻌﻈﻢ ﺍﻟﻤﺤﻨﺔ ﻟﻮﺟﻮﺩ ﺩﺍﻋﻲ ﺍﻟﻘﻄﻊ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻗﻄﻌﻬﻢ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ‬ ‫ﻓﻠﻴﺘﻖ ﺍﷲ ﻭﻳﺼﻞ ﺭﺣﻤﻪ ﻭﻻ ﻳﻐﻠﺒﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻦ ﻭﺻﻠﻬﻢ ﻟﺬﻟﻚ)‪.(١‬‬ ‫‪  t 6#  / $. ٧٤‬ا ا‪C.‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻩ ﻧﺪﺏ ﻭﺻﻮﻟﻪ ﺑﻘﺪﻣﻪ ﺇﻥ ﺃﻣﻜﻨﻪ‪ ،‬ﻭﺇﻻ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻭﻟﻮ‬ ‫ﺳﻼﻣﺎ‪ ،‬ﻭﺗﻠﺰﻣﻪ ﺻﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﻦ ﻣﺴﻴﺮﺓ ﺳﻨﺘﻴﻦ‪ ،‬ﻭﺍﻷﺭﺣﺎﻡ ﻣﻦ ﻣﺴﻴﺮﺓ ﺳﻨﺔ‪،‬‬ ‫‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺳﺮ ﺳﻨﺘﻴﻦ ﻓﻲ ﺻﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺳﻨﺔ ﻓﻲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﻻ ﻭﻗﺖ ﻟﺬﻟﻚ ﺇﻻ‬ ‫ﻣﺎ ﻗﺎﻟﻮﺍ‪ ،‬ﻳﺼﻠﻪ ﻋﻨﺪ ﻣﺮﺽ ﺃﻭ ﻓﺮﺡ ﺃﻭ ﺣﺰﻥ ﺑﻤﻮﺕ ﺃﻭ ﻣﺼﻴﺒﺔ ﺑﻤﺎ ﻗﺪﺭ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﺰﻣﺘﻪ ﺻﻠﺔ ﻣﻦ ﺟﻬﺎﺕ ﻓﺘﺮﻛﻬﺎ ﺣﺘﻰ ﻭﺍﺻﻠﻪ ﻣﺮﺓ ﻭﻧﻮﺍﻫﺎ ﻋﻨﻬﺎ‪ ،‬ﺃﺟﺰﺍﻩ ﺇﻥ ﺫﻛﺮ ﻟﻪ‬ ‫ﺃﺳﺒﺎﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻓﺮﺡ ﺟﺎﺭﻩ‪ ،‬ﺃﻭ ﺭﺣﻤﻪ ﻋﻠﻰ ﺑﺎﻃﻞ‪ ،‬ﺃﻭ ﺣﺰﻥ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺤﻞ ﻟﻪ‪ ،‬ﻟﻢ‬ ‫ﺗﻠﺰﻣﻪ ﺻﻠﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻻ ﺗﺠﻮﺯ ﺇﻻ ﺇﻥ ﺍﻋﺘﻘﺪ ﺃﻥ ﻳﺼﻠﻪ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‬ ‫ﻭﺍﻟﻨﺼﺢ ﻓﻲ ﺫﻟﻚ ﻓﺤﺴﻦ‪ ،‬ﻭﺇﻥ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﺴﻤﻊ ﻣﻨﻜﺮ ﺍ ﻓﻲ ﻣﻨﺰﻟﻪ ﻭﻟﻢ ﻳﻄﻤﻊ ﺃﻥ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﻓﻼ ﻳﺘﺮﻙ ﺻﻠﺘﻪ ﺑﺎﻹﻧﻜﺎﺭ ﻭﺍﻟﻨﻬﻲ ﺇﻥ ﺃﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻦ‬ ‫ﺣﻜﻴﻢ‪ :‬ﺍﻟﻌﻴﺎﺩﺓ ﺑﻌﺪ ﺛﻼﺛﺔ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺍﻟﺘﻌﺰﻳﺔ ﺑﻌﺪ ﺛﻼﺛﺔ ﺗﺠﺪﻳﺪ ﻟﻠﻤﺼﻴﺒﺔ‪ ،‬ﻭﺍﻟﺘﻬﻨﺌﺔ‬ ‫ﺑﻌﺪ ﺛﻼﺛﺔ ﺍﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﻤﻮﺩﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٥٦/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٦/٥‬ ‪ ،٥٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٦/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢١١/١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪70‬‬ ‫‪ $. ٧٥‬ا ا‪ +‬ٴ ذ‪  $‬ا‪C.‬‬ ‫ﺗﻠﺰﻡ ﺍﻟﻮﺍﺻﻞ ﻣﻮﺍﺻﻠﺔ ﺃﺭﺣﺎﻣﻪ ﺑﺒﺪﻧﻪ ﻭﻟﻮ ﺑﻐﻀﻮﻩ ﻭﺣﻘﺮﻭﻩ ﻭﻋﺰﻣﻮﺍ ﻋﻠﻰ‬ ‫ﺇﺟﻼﺋﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺑﻠﺪﻩ ﻓﻬﻢ ﻣﻨﺎﻓﻘﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﺗﻮﻏﺮ ﺗﻮﻗﺪ ‬ ‫ﻏﻴﻈﺎ ﺃﻭ‬ ‫ﺣﻘﺪﺍ ﻗﻠﺒﻪ ﻋﻠﻴﻬﻢ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻄﻴﻌﺔ ﻭﻟﻴﻌﻒ ﻋﻨﻬﻢ ﺇﻥ ﺃﻣﻦ ﻋﻠﻰ‬ ‫ﺍﺷﺘﺪ ﻋﺪﺍﻭﺓ ﺃﻭ ‬ ‫ﺩﻣﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺄﻣﻦ ﻋﻠﻰ ﺩﻣﻪ ﻟﺰﻣﻪ ﺍﻟﺤﺬﺭ ﻭﻟﻢ ﻳﺘﺄﻛﺪ ﺑﺒﺪﻧﻪ‪ ،‬‬ ‫ﻭﺇﻻ ﻳﺄﻣﻦ ﺩﻣﻪ‪،‬‬ ‫ﻓﻠﻴﻼﻃﻔﻬﻢ ﺑﺮﺳﺎﻟﺔ ﻭﺳﻼﻡ ﺇﻥ ﻛﺎﻧﺎ ﺑﻐﻴﺮ ﻛﺘﺎﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﺑﻜﺘﺎﺏ ﻭﻳﺴﻜﻨﻬﻢ‬ ‫ﺑﻬﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﺃﻓﻀﻞ‪ ،‬ﻳﺼﻠﻬﻢ ﻭﺇﻥ ﻗﻄﻌﻮﻩ‪ ،‬ﻭﻳﻌﻄﻴﻬﻢ ﻭﺇﻥ ﺣﺮﻣﻮﻩ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫»ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﺻﺪﻗﺔ ﻋﻠﻰ ﺫﻱ ﺍﻟﺮﺣﻢ ﺍﻟﻜﺎﺷﺢ«)‪ ،(١‬ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﺃﺿﻤﺮ ﻟﻚ‬ ‫ﻋﺪﺍﻭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺘﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻮ ﺃﻣﻦ ﺩﻣﻪ ﻛﺎﻧﺖ ﻣﻮﺍﺻﻠﺘﻬﻢ ﻭﻟﻮ‬ ‫ﺑﺎﻟﺴﻼﻡ ﻣﺴﺘﺤﺒﺔ ﻻ ﻻﺯﻣﺔ‪ ،‬ﻭﻻ ﻳﻨﻮﻱ ﻗﻄﻌﻬﻢ ﺳﻮﺍﺀ ﻟﻢ ﻳﺄﻣﻦ ﺩﻣﻪ ﺃﻭ ﺃﻣﻨﻪ‪،‬‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﻣﻤﻨﻮ ﻋﺎ ﻣﻦ ﺻﻠﺔ ﻗﺮﺍﺑﺘﻪ ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ)‪.(٢‬‬ ‫‪ $. ٧٦‬اﻷرم ا‪5+‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻋﻤﻦ ﻟﻪ ﺃﺭﺣﺎﻡ ﻣﻌﺎﻧﺪﻭﻥ ﻟﻪ ﻛﻴﻒ ﻳﺼﻨﻊ‬ ‫ﻣﻦ ﺍﺑﺘﻠﻲ ﺑﺬﻟﻚ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﺆﺩﻱ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻟﺮﺣﻤﻪ‪ ،‬ﻭﻋﺼﻴﺎﻥ ﺍﻟﺮﺣﻢ‬ ‫ﺑﺎﻏﻴﺎ ﻳﺤﻖ ﻗﺘﺎﻟﻪ ﻓﻠﻪ ﺃﻥ ﻳﻘﺎﺗﻠﻪ ﻋﻠﻰ‬ ‫ﻻ ﻳﺴﻘﻂ ﺍﻟﻔﺮﺽ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺿﺮﺭﺍ ﻓﻲ ﺣﺎﻟﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﺩﻳﻨﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺘﻘﻴﻪ ﺑﻤﺎ ﺗﺠﻮﺯ ﻓﻴﻪ‬ ‫‬‫ﺑﻐﻴﻪ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ‬ ‫ﺍﻟﺘﻘﻴﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ﺍﻟﻌﺠﻤﻲ ﺡ‪.١٤٨٩٦ :‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٧/٥‬ ‪ ،٥٨‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦٦/٢‬ ‪ ،١٦٨‬ﻗﺎﻣﻮﺱ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥٣/١١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٠٥/٥‬ ‪.٥٠٦‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ‪ ،٥٢٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٧٦/٢‬‬ ‫‪71‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫‪ / ! ٧٧‬‬ ‫‪ K% /‬أ أ‪ oe‬و ‪,‬‬ ‫ﺑﻠﺪﺍ ﻓﻴﻪ ﻗﺮﻳﺒﺘﻪ ﺃﻭ ﻗﺮﻳﺒﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻣﻦ ﺟﺎﺯ ﻋﻠﻰ ﻗﺮﻳﺒﺘﻪ ﺃﻭ ﻗﺮﻳﺒﻪ ﺑﻤﻨﺰﻝ‪ ،‬ﺃﻭ ﺩﺧﻞ ‬ ‫ﻳﺮﻫﺎ ﺃﻭ ﻟﻢ ﻳﺮﻩ‪ :‬ﺃﻱ ﻟﻢ ﻳﺼﻠﻬﻤﺎ ﻭﻟﻮ ﺑﺎﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻤﺎ ﺃﻭ ﺑﻠﻘﺎﺋﻬﻤﺎ‪ ،‬ﻓﻌﺒﺮ ﻋﻦ‬ ‫ﻋﺪﻡ ﺍﻟﻮﺻﻞ ﺑﻌﺪﻡ ﺍﻟﺮﺅﻳﺔ؛ ﻷﻥ ﺍﻟﻮﺻﻞ ﻭﺍﻟﺮﺅﻳﺔ ﻣﻠﺘﺒﺴﺎﻥ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺃﻋﻨﻲ‬ ‫ﺃﻧﻬﻤﺎ ﻳﺠﺘﻤﻌﺎﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻷﻥ ﺍﻟﺮﺅﻳﺔ ﺳﺒﺐ ﻟﻠﻮﺻﻞ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺇﺫﺍ‬ ‫ﺭﺃﻳﺘﻪ ﻟﻢ ﻳﺤﺴﻦ ﺇﻻ ﺃﻥ ﺗﻜﻠﻤﻪ ﻛﻼﻣﺎ ﻳﺴﺮﻩ ﻛﺎﻟﺴﻼﻡ‪ ،‬ﻓﻘﺪ ﻗﻄﻌﻬﺎ ﺃﻭ ﻗﻄﻌﻪ ﻭﻛﻔﺮ‬ ‫ﻛﻔﺮ ﻧﻔﺎﻕ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﺑﻬﺬﺍ ﺇﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺗﻀﻴﻴﻖ‬ ‫ﻛﺜﻴﺮ ﻷﻥ ﺍﻟﺴﻼﻡ ﺑﻨﻴﺔ ﺍﻟﻮﺻﻞ ﻭﺻﻞ‪ ،‬ﻭﻷﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺴﺮﻫﻢ ﻭﺻﻞ‪ ،‬ﻓﻠﻴﻘﺼﺪ‬ ‫ﺑﺎﺑﻪ ﻭﻳﺴﻠﻢ ﻭﻟﻮ ﺑﻤﺎ ﻳﻌﻤﻪ ﻭﻛﻞ ﻣﻦ ﻓﻲ ﺍﻟﺪﺍﺭ‪ ،‬ﺑﻞ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﻣﻨﺰﻟﻪ‬ ‫ﺑﻨﻴﺔ ﺍﻟﻮﺻﻞ ﺃﺟﺰﺍﻩ ﺇﺫﺍ ﻣﺮ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻔﺮ ﻭﻻ ﻗﻄﻴﻌﺔ ﻓﻲ ﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﻨﻮﻫﺎ ﺃﻭ‬ ‫ﻛﺎﻥ ﻗﺪ ﻭﺻﻠﻬﻤﺎ ﻗﺒﻞ)‪.(١‬‬ ‫‪ ED+ / ! ٧٨‬و‪.‬ل ‪e‬ا‬ ‫ﻣﻦ ﻟﻪ ﺣﺎﺟﺔ ﻋﻨﺪ ﻗﺮﺍﺑﺘﻪ ﻭﻣﺸﻰ ﺇﻟﻴﻬﻢ ﻟﻄﻠﺒﻬﺎ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ ﻓﺄﻳﺲ ﻣﻨﻬﺎ ﻓﻲ‬ ‫ﻛﻠﺒﺎ ﻟﻤﻨﻌﻬﻢ‪ ،‬ﻓﻘﺪ ﻗﻄﻌﻬﻢ‪ ،‬ﺃﻣﺎ ﻣﺴﺄﻟﺔ‬ ‫ﻧﻔﺴﻪ ﺃﻭ ﻟﻢ ﻳﻄﻤﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﺮﺟﻊ ﺃﻭ ﺍﻗﺘﻨﻰ ‬ ‫ﺑﻐﻀﺎ ﻟﻬﻢ ﺃﻭ ‬ ‫ﺑﺨﻼ ﻋﻦ ﺇﻃﻌﺎﻣﻬﻢ ﺇﺫﺍ ﺟﺎﺀﻭﺍ ﺃﻭ‬‫ﺍﻟﻜﻠﺐ ﻓﻈﺎﻫﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﻣﻨﻌﻬﻢ ﺑﻪ ‬ ‫ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻜﻠﺐ ﻣﺜﻠﻪ ﻛﺠﻤﻞ ﻋﻘﻮﺭ ﻭﺧﻔﻴﺮ‪ ،‬ﻭﺃﻣﺎ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺟﻮﻉ ﻣﻦ‬ ‫ﺍﺑﺘﺪﺍﺀ ﻟﻠﺼﺪ ﻋﻨﻬﻢ ﺍﻟﻤﻮﺻﻞ ﻟﻠﻘﻄﻊ ﺑﻌﺪ‪،‬‬ ‫‬‫ﻗﻄﻌﺎ‪ ،‬ﻷﻥ ﺍﻟﺮﺟﻮﻉ‬ ‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻜﺎﻧﺖ ‬ ‫ﻭﺍﻟﻤﻮﺻﻞ ﺇﻟﻰ ﺍﻟﺤﺮﺍﻡ ﺣﺮﺍﻡ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﺃﻳﺲ ﺃﻭ ﻟﻢ ﻳﻄﻤﻊ‪ ،‬ﺃﻥ ﻳﻤﻀﻲ‬ ‫ﻓﻲ ﻃﺮﻳﻘﻪ ﺇﻟﻴﻬﻢ ﺣﺘﻰ ﻳﺼﻠﻬﻢ ﻷﻥ ﺭﺟﻮﻋﻪ ﺍﻟﻤﺮﺗﺐ ﻋﻠﻰ ﺇﻳﺎﺳﻪ ﺃﻭ ﻋﻠﻰ ﺗﺮﻙ‬ ‫ﺍﻟﻄﻤﻊ ﻟﻴﺲ ﻛﻤﻄﻠﻖ ﺍﻟﺮﺟﻮﻉ ﺑﻞ ﺃﺷﺪ ﻭﺃﺩﻋﻰ ﻟﻠﺤﻘﺪ‪ ،‬ﺇﺫ ﺷﺮﻉ ﻓﻲ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﻢ‬ ‫ﻭﻟﻢ ﻳﺘﻢ ﻭﺍﻧﺘﻘﺾ ﻭﺧﺎﺏ‪ ،‬ﻓﻠﻮ ﺭﺟﻊ ﻭﻗﻠﺒﻪ ﺳﺎﻟﻢ ﻋﻠﻴﻬﻢ ﻟﻢ ﻳﻜﻦ ﺣﻘﺪ ﺇﻻ ﺃﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٥٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪72‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺟﻮﻋﻪ ﻣﻨﺰﻝ ﻣﻨﺰﻟﺔ ﻣﻦ ﺟﺎﺯ ﻋﻠﻰ ﻗﺮﻳﺒﻪ ﻭﻟﻢ ﻳﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻡ‬ ‫ﻗﺼﺪﺍ ﻟﻬﻢ‪ ،‬ﻓﺮﺟﻮﻋﻪ ﺑﻌﺪ ﺃﻥ ﻗﺼﺪﻫﻢ‬ ‫‬‫ﻗﻄﻌﺎ ﻟﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﻤﺶ ﺇﻟﻴﻬﻢ‬ ‫ﺭﺅﻳﺘﻪ ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﺃﻭ ﻷﻥ ﺃﻳﺎﺳﻪ ﻣﻨﻬﻢ ﻭﺗﺮﻛﻪ ﺍﻟﻤﻀﻲ ﺇﻟﻴﻬﻢ ﻓﻲ ﺍﻟﺤﺎﺟﺔ ﻇﻦ‬ ‫ﺃﻭﻟﻰ ﺑﺄﻥ ﻳﻜﻮﻥ ‬ ‫ﺳﻮﺀ ﺑﻬﻢ‪ ،‬ﻭﻇﻦ ﺍﻟﺴﻮﺀ ﺑﻬﻢ ﻗﻄﻊ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﺤﻘﻖ ﻣﻨﻬﻢ ﺫﻟﻚ ﺃﻭ ﻣﺜﻠﻪ ﻣﻤﺎ‬ ‫ﻗﻄﻌﺎ ﻟﻬﻢ‪ ،‬ﺇﻻ ﺇﻥ ﻧﻮﻯ ﺍﻟﻘﻄﻊ)‪.(١‬‬ ‫ﻳﻜﻮﻥ ﻇﻨﻪ ﻣﻌﻪ ﻏﻴﺮ ﺟﺎﺋﺰ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺭﺟﻮﻋﻪ ‬ ‫‪ $. CJ# ٧٩‬اﻷرم وزرة ا‪KI+‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻤﻄﻬﺮﺓ ﻓﻲ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﻤﺮﺿﻰ ﺑﺠﺰﻳﻞ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻓﻲ‬ ‫ﺭﻏﺒﺖ ‪‬‬ ‫»ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺸﻰ ﺇﻟﻰ ﻗﺮﺍﺑﺘﻪ ﺃﻭ ﺫﻱ ﻣﺤﺮﻡ ﻣﻨﻪ ﻓﺴﺄﻝ ﻋﻨﻪ ﺃﻭ ﺯﺍﺭﻩ ﺃﻋﻄﺎﻩ‬ ‫ﺍﷲ ﺃﺟﺮ ﻣﺎﺋﺔ ﺷﻬﻴﺪ‪ ،‬ﻭﺇﻥ ﺳﺄﻝ ﻋﻨﻪ ﻭﻭﺻﻠﻪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻛﺎﻥ ﻟﻪ ﺑﻜﻞ ﺧﻄﻮﺓ‬ ‫ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﺣﺴﻨﺔ‪ ،‬ﻭﺭﻓﻊ ﻟﻪ ﺑﻜﻞ ﺧﻄﻮﺓ ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﺩﺭﺟﺔ‪ ،‬ﻭﻛﺄﻧﻤﺎ ﻋﺒﺪ ﺍﷲ‬ ‫ﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﻣﺸﻰ ﻓﻲ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻌﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺍﻟﻮﺯﺭ ﻣﺎ ﻟﻤﻦ ﻭﺻﻞ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻷﺟﺮ‪.‬‬ ‫ﻭﻟﺰﺍﺋﺮ ﺭﺣﻤﻪ ﺃﻭ ﻣﺮﻳﺾ ﺑﻜﻞ ﺧﻄﻮﺓ ﻋﺸﺮ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻟﻮ‬ ‫ﻋﻠﻤﺘﻢ ﻣﺎ ﻓﻴﻬﻤﺎ ﻣﺎ ﺗﺨﻠﻔﺘﻢ ﻋﻨﻬﻤﺎ ﻭﺍﷲ ﻳﻜﺘﺐ ﺑﻜﻞ ﺧﻄﻮﺓ ﻣﻦ ﺫﻟﻚ ﻋﺸﺮ‬ ‫ﺃﻟﻔﺎ ﺍﻟﻤﺘﻘﺪﻡ ﻷﻧﻪ ﻓﻴﻤﻦ ﺣﻤﻞ ﻣﻌﻪ ﻣﺎﻻ‬ ‫ﺣﺴﻨﺎﺕ«)‪ ،(٢‬ﻭﻻ ﻳﻨﺎﻓﻲ ﺣﺪﻳﺚ ﺍﻷﺭﺑﻌﻴﻦ ‬ ‫ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻲ ﺍﻟﻌﺪﺩ ﻣﻊ ﺍﺗﻔﺎﻕ ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﺗﺮﻛﻪ ﻓﺈﻧﻤﺎ ﻫﻮ‬ ‫ﺑﺎﻟﺘﻀﻌﻴﻒ‪ ،‬ﻭﷲ ﺃﻥ ﻳﻀﻌﻒ ﻣﺎ ﻳﺸﺎﺀ ﻟﻤﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻟﻢ ﺫﻛﺮ ﺍﻟﻌﺸﺮ ﻟﻜﻞ‬ ‫ﻧﺼﺎ ﻓﻲ ﺍﻵﻳﺔ ﻋﺎﻣ ﺎ؟ ﻗﻠﺖ‪ :‬‬ ‫ﺩﻓﻌﺎ ﻟﻤﺎ‬‫ﺧﻄﻮﺓ ﻣﻊ ﺃﻥ ﻛﻞ ﺣﺴﻨﺔ ﺣﺴﻨﺔ ﺑﻌﺸﺮ ﻣﻄﻠﻘﺎ ‪‬‬ ‫ﻗﺪ ﻳﺘﻮﻫﻢ ﺃﻥ ﺍﻟﻤﺸﻲ ﻓﻲ ﺍﻟﺰﻳﺎﺭﺓ ﻛﻠﻪ ﺣﺴﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻨﺒ‪‬ﻪ ﻋﻠﻰ ﺃﻧﻪ ﻛﻞ ﺧﻄﻮﺓ‬ ‫ﻭﺃﻳﻀﺎ ﻓﻲ ﺫﻛﺮ ﺫﻟﻚ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻳﻐﻔﻞ ﻋﻨﻪ ﻭﻻ ﻳﻨﺘﺒﻪ ﻟﺨﺼﻮﺻﻪ ﻓﻲ‬ ‫‬‫ﺣﺴﻨﺔ‪،‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٨/٥‬ ‪ ،٥٩‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٧/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٤٧/٥‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬ ‫‪73‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻋﻤﻮﻡ ﺍﻵﻳﺔ‪ ،‬ﺑﻞ ﻓﻲ ﺫﻛﺮﻩ ﺍﺭﺗﺴﺎﻡ ﻓﻲ ﺍﻟﻘﻠﺐ ﻭﺗﺮﻏﻴﺐ ﻣﻨﻪ ﮊ ﻣﺎ ﻻ ﻳﺮﺗﺴﻢ ﻟﻤﻦ‬ ‫ﻗﺪ ﻳﻤﺮ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﻵﻳﺔ ﻭﻻ ﻳﻨﺘﺒﻪ ﺇﻟﻰ ﺷﻤﻮﻟﻬﺎ ﻫﺬﺍ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﻛﺎﻧﺖ ﻗﺮﺍﺑﺘﻪ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﺼﻞ ﺇﻟﻰ‬ ‫ﺯﻳﺎﺭﺗﻬﻢ ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﻧﺎﺣﻴﺘﻬﻢ‪ ،‬ﺛﻢ ﺇﻥ ﺫﻟﻚ ﺻﻠﺘﻬﻢ‪ ،‬ﻭﻣﻦ ﺯﺍﺭ ﻗﺮﺍﺑﺘﻪ ﻓﻠﻪ ﺑﻜﻞ‬ ‫ﻣﺮﻳﻀﺎ ﻗﻌﺪ ﻓﻲ‬ ‫‬‫ﺧﻄﻮﺓ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺣﺘﻰ ﻳﺮﺟﻊ‪ .‬ﻭﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﻋﺎﺩ‬ ‫ﻣﺨﺎﺭﻳﻒ ﺍﻟﺠﻨﺔ ﺣﺘﻰ ﺇﺫﺍ ﻗﺎﻡ ﻭ ‪‬ﻛﻞ ﺑﻪ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﻳﺼﻠﻮﻥ ﻋﻠﻴﻪ ﺣﺘﻰ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﻋﺎﺩ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﻳﺾ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﺧﺎﺽ ﻓﻲ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﻌﺪ‬ ‫ﻋﻨﺪﻩ ﺍﺳﺘﻨﻘﻊ ﻓﻴﻬﺎ ﺍﺳﺘﻨﻘﺎ ﻋﺎ‪ ،‬ﻭﺃﻥ ﺛﻼﺛﺔ ﻓﻲ ﻇﻞ ﺍﻟﻌﺮﺵ‪ :‬ﻋﺎﺋﺪ ﺍﻟﻤﺮﺿﻰ‪ ،‬ﻭﻣﺸﻴﻊ‬ ‫ﺍﻟﻤﻮﺗﻰ‪ ،‬ﻭﻣﻌﺰﻱ ﺍﻟﺜﻜﻠﻰ ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻭﻃﺎﺋﻊ ﻭﺍﻟﺪﻳﻪ«)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / ٨٠‬آداب ا رة‬ ‫ﺍﻟﺴﻨﺔ ﺗﺨﻔﻴﻒ ﺍﻟﺠﻠﻮﺱ ﻓﻲ ﺍﻟﻌﻴﺎﺩﺓ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﺣﻖ ﺍﻟﻌﻴﺎﺩﺓ ﻳﻮﻡ‬ ‫ﻣﻦ ‪‬‬ ‫ﺑﻌﺪ ﻳﻮﻡ ﺃﻭ ﻳﻮﻡ ﺑﻌﺪ ﻳﻮﻣﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﻮﺍﺩ ﻋﻠﻰ ﺍﻟﻤﻠﻚ ﻓﺤﻘﻬﻢ ﺃﻥ‬ ‫ﻻ ﻳﺴﻠﻤﻮﺍ ﻋﻠﻴﻪ ﻓﻴﺤﻮﺟﻮﻩ ﺇﻟﻰ ﺭﺩ ﺍﻟﺴﻼﻡ ﻭﻳﺘﺒﻌﻮﻩ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻻﺣﻈﻬﻢ ﺩﻋﻮﺍ‬ ‫ﻟﻪ ﻭﺍﻧﺼﺮﻓﻮﺍ‪ ،‬ﻭﺁﺩﺍﺏ ﺍﻟﻌﺎﺋﺪ ﺧﻤﺴﺔ‪ :‬ﺧﻔﺔ ﺍﻟﺠﻠﺴﺔ‪ ،‬ﻭﻗﻠﺔ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﻟﺮﻗﺔ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺡ‪ ،١١٧٠ :‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٩/٥‬ ‪،٦٠‬‬ ‫ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٥٩/١١‬‬ ‫)‪ (٢‬ﻣﻦ ﺁﺩﺍﺏ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ‪ :‬ﺃﻥ ﻻ ﻳﻄﻴﻞ ﺍﻟﺠﻠﻮﺱ ﺇﻻ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺸﻖ ﻋﻠﻴﻪ ﻭﻳﺄﻧﺲ ﺑﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﻳﺪﻧﻮ ﻣﻨﻪ‪ ،‬ﻭﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺟﺴﻤﻪ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻭﻳﻨﻔﺲ ﻟﻪ ﻓﻲ ﺍﻷﺟﻞ ﺑﺄﻥ ﻳﻘﻮﻝ ﻣﺎ ﻳﺴﺮ‬ ‫ﺑﻪ‪ ،‬ﻭﻳﻮﺻﻴﻪ ﺑﺎﻟﺼﺒﺮ ﻋﻠﻰ ﻣﺮﺿﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﻟﻪ ﻓﻀﻠﻪ ﺇﻥ ﺻﺒﺮ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺴﺄﻝ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺪﻋﺎﺅﻩ‬ ‫ﻣﺠﺎﺏ‪.‬‬ ‫ﻭﻣﻦ ﺍﻵﺩﺍﺏ‪ :‬ﺃﻥ ﻳﺴﺘﺼﺤﺐ ﻣﻌﻪ ﻣﺎ ﻳﺴﺘﺮﻭﺡ ﺑﻪ ﻛﺮﻳﺤﺎﻥ ﺃﻭ ﻓﺎﻛﻬﺔ‪ .‬ﻭﺃﻥ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺤﺘﺎﺟﺎ ﻟﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﺮﻏﺒﻪ ﻓﻲ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻮﺻﻴﺔ ﺇﻥ ﻟﻢ ﻳﺘﺄﺫ‪ ‬ﺑﺬﻟﻚ ﻭﺇﻥ ﻟﻢ ﺗﻈﻬﺮ ﻋﻠﻴﻪ ﺃﻣﺎﺭﺍﺕ‬ ‫‬ ‫ﻣﻮﺕ ﻋﻠﻰ ﺍﻷﻭﺟﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺄﻣﻞ ﺣﺎﻝ ﺍﻟﻤﺮﻳﺾ ﻭﻛﻠﻤﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺨﻮﻑ ﺃﺯﺍﻟﻪ‬ ‫ﻋﻨﻪ ﺑﺬﻛﺮ ﻣﺤﺎﺳﻦ ﻋﻤﻠﻪ ﻟﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٧٨/٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪74‬‬ ‫ﻭﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﻌﺎﻓﻴﺔ ﻟﻪ‪ ،‬ﻭﻏﺾ ﺍﻟﺒﺼﺮ ﻋﻦ ﻋﻮﺭﺍﺕ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺗﻤﺎﻡ‬ ‫ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ ﺃﻥ ﻳﻀﻊ ﺃﺣﺪﻛﻢ ﻳﺪﻩ ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﺃﻭ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻭﻳﺴﺄﻝ ﻛﻴﻒ‬ ‫ﻫﻮ«)‪ .(١‬ﻭﺭﻭﻱ‪» :‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﻣﺮﻳﺾ ﻣﺴﺢ ﺑﻴﺪﻩ ﺍﻟﻤﺒﺎﺭﻛﺔ ﻋﻠﻰ ﻭﺟﻬﻪ‬ ‫ﻭﺻﺪﺭﻩ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺃﺫﻫﺐ ﺍﻟﺒﺄﺱ ﺭﺏ ﺍﻟﻨﺎﺱ ﻭﺍﺷﻒ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺸﺎﻓﻲ ﺷﻔﺎﺀ‬ ‫ﻣﺮﻳﻀﺎ ﻓﻘﺎﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ‬ ‫‬‫ﺳﻘﻤﺎ«)‪ (٢‬ﻭﻗﺎﻝ‪» :‬ﻣﻦ ﻋﺎﺩ‬ ‫‬‫ﻻ ﻳﻐﺎﺩﺭ‬ ‫ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺸﻔﻴﻚ«)‪ (٣‬ﻋﻮﻓﻲ ﺑﺴﺒﺐ ﺩﻋﺎﺋﻪ ﺇﻥ ﻟﻢ ﻳﺤﻀﺮ ﺃﺟﻠﻪ)‪.(٤‬‬ ‫‪ ٨١‬اﻷ‪  /‬اور وا‪ % 6FD‬ا ور‬ ‫‬ ‫ﺃﻣﺮ ﺍﻷﻗﺎﺭﺏ ﺃﻥ ﻳﺘﺰﺍﻭﺭﻭﺍ ﻭﻻ ﻳﺘﺠﺎﻭﺭﻭﺍ؛ ﻗﺎﻝ ﺫﻟﻚ ﻋﻤﺮ ﻛﻤﺎ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‬ ‫ﺳﺒﺒﺎ‬ ‫‬‫ﻭ»ﺍﻹﻳﻀﺎﺡ«‪ ،‬ﻟﻜﻦ ﻓﻴﻬﻤﺎ ﻋﻨﻪ‪ :‬ﻣﺮﻭﺍ ﺍﻷﻗﺎﺭﺏ‪ ...‬ﺇﻟﺦ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺠﺎﻭﺭ ﻳﻜﻮﻥ‬ ‫ﻟﻼﺳﺘﻬﺎﻧﺔ ﺑﻬﻢ ﻭﺍﻻﻓﺘﺘﺎﻥ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺜﺮ ﻋﻤﻠﻪ ﻓﻠﻴﺠﺎﻟﺲ ﻏﻴﺮ ﻋﺸﻴﺮﺗﻪ‪ ،‬ﻷﻧﻬﻢ‬ ‫ﻳﺸﻐﻠﻮﻧﻪ ﻋﻦ ﺍﻟﻌﻤﻞ ﺃﻭ ﻳﻔﺴﺪﻭﻧﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﺎﻭﺭ ﻗﺮﺍﺑﺘﻪ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﺗﻜﺜﺮ‬ ‫ﻣﻮﺩﺗﻬﻢ؛ ﻷﻥ ﻟﻠﺠﺪﻳﺪ ﺍﻟﻄﺮﻱ ﻣﺎ ﻟﻴﺲ ﻟﻠﻘﺪﻳﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻧﻬﻲ ﻏﻴﺮ ﻭﺍﺣﺪ ﻋﻦ‬ ‫ﺍﺳﺘﻴﻄﺎﻥ ﻣﻜﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺠﺎﻭﺭ ﻳﻮﺟﺐ ﺍﻟﺘﺰﺍﺣﻢ ﻋﻠﻰ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﺭﺑﻤﺎ ﺃﺩﻯ ﺫﻟﻚ‬ ‫ﺇﻟﻰ ﺍﻟﻘﻄﻴﻌﺔ ﻭﺍﻟﻌﻘﻮﻕ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ‪ :‬ﻣﻦ ﺗﺒﺎﻋﺪ ﻋﻦ ﻗﺮﺍﺑﺘﻪ ﺩﺍﻣﺖ ﺑﻴﻨﻬﻢ ﺍﻟﻤﻮﺩﺓ‪،‬‬ ‫ﺣﻠﻴﻤﺎ‪ ،‬ﻓﻠﻴﺠﺎﻟﺲ ﻏﻴﺮ ﻋﺸﻴﺮﺗﻪ ﻭﻳﺰﺭﻫﻢ‬ ‫‬‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺜﺮ ﻋﻠﻤﻪ ﻭﻳﻜﻮﻥ‬ ‫ﺯﻳﺎﺭﺓ‪ ،‬ﻓﻜﻤﺎ ﺗﻜﻮﻥ ﺍﻟﻤﻌﺎﺩﺍﺓ ﻭﺍﻟﺘﻨﺎﻓﺲ ﺑﻤﺠﺎﻟﺴﺘﻬﻢ ﺗﻜﻮﻥ ﺑﺎﻻﻧﻘﻄﺎﻉ ﻋﻨﻬﻢ ﻛﻞ‬ ‫ﺍﻻﻧﻘﻄﺎﻉ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺍﻷﺏ ﺃﺏ ﻭﺍﻟﻮﻟﺪ ﻋﻤﺪ‪ ،‬ﻭﺍﻷﺥ ﻓﺦ‪ ،‬ﻭﺍﻟﻌﻢ ﻏﻢ‪ ،‬ﻭﺍﻟﺨﺎﻝ‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻤﺮﺿﻰ‪ ،‬ﺑﺎﺏ ﻭﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺾ ﺡ‪.٥٦٥٩ :‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻤﺮﺿﻰ ﺑﺎﺏ ﺩﻋﺎﺀ ﺍﻟﻌﺎﺋﺪ ﻟﻠﻤﺮﻳﺾ ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺳﻌﺪ ﻋﻦ‬ ‫ﺃﺑﻴﻬﺎ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺷﻒ ﺳﻌﺪ ﺍ« ﺡ‪.٥٦٧٥ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺘﺪﺍﻭﻱ ﻓﻲ ﺍﻟﻌﺴﻞ ﺡ‪.٢٠٨٣ :‬‬ ‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٠/٥‬ ‪.٦١‬‬ ‫‪75‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻭﺑﺎﻝ‪ ،‬ﻭﺍﻷﻗﺎﺭﺏ ﻋﻘﺎﺭﺏ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻳﻠﺰﻡ ﺍﻟﺮﺟﻞ ﺣﻘﻮﻕ ﻣﻦ ﺍﺷﺘﺮﻙ‬ ‫ﻣﻌﻪ ﺃﻭﻻ ﺩﺍ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ $. ٨٢‬ا‪+‬أة ﻷر‪ F/‬و! ‪ / FD/‬ذ‪v‬‬ ‫ﺗﺠﺐ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﺑﻤﺎ ﺃﻣﻜﻦ ﻟﻬﺎ‪ ،‬ﻭﻣﻦ ﺛ ‪‬ﻢ ﻟﻢ ﻳﺠﺰ ﻟﺮﺟﻞ‬ ‫ﺳﻼﻣﺎ‪،‬‬ ‫‬‫ﻣﻨﻊ ﺯﻭﺟﺘﻪ ﻭﺍﺑﻨﺘﻪ ﻣﻦ ﻭﺻﻮﻝ ﺭﺣﻤﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻬﻤﺎ ﺯﻳﺎﺭﺓ ﻭﺃﺑﺎﺡ ﻟﻬﻤﺎ‬ ‫ﺑﺄﻥ ﺗﺮﺳﻠﻪ ﻓﻲ ﻛﺘﺎﺏ ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﻭﻫﺪﻳﺔ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺣﻘﻬﺎ ﺃﻓﻀﻞ‪ ،‬ﻷﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦١/٥‬ ‪ ،٦٢‬ﺍﻹﻳﻀﺎﺡ ‪.٥٧٧/٢‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻔﺘﻰ ﺑﻪ ﻋﻨﺪﻫﻢ‪ :‬ﻟﻠﻤﺮﺃﺓ ﺍﻟﺨﺮﻭﺝ ﻟﺰﻳﺎﺭﺓ ﻭﺍﻟﺪﻳﻬﺎ ﻛﻞ‬ ‫ﺟﻤﻌﺔ‪ ،‬ﻭﻣﺤﺎﺭﻣﻬﺎ ﻛﻞ ﺳﻨﺔ ﻭﻟﻮ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻟﺰﻭﺝ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺼﺎﺣﺒﺔ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻟﻤﺄﻣﻮﺭ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪ .‬ﻭﻗﻴﺪﻩ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻓﻲ ﺍﻟﺒﻠﺪ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺃﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳﻤﻨﻊ ﺃﺑﻮﻱ ﺍﻟﺰﻭﺟﺔ ﻣﻦ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ ﻓﻲ ﻛﻞ ﺟﻤﻌﺔ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﻤﺤﺎﺭﻡ ﻓﻲ ﻛﻞ ﺳﻨﺔ‪.‬‬ ‫ﺻﻐﺎﺭﺍ‪ ،‬ﻻ ﻳﻤﻨﻌﻬﻢ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﻛﻞ ﻳﻮﻡ‬ ‫‬‫ﻭﻛﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻭﻻﺩﻫﺎ ﻣﻦ ﻏﻴﺮﻩ ﺇﻥ ﻛﺎﻧﻮﺍ‬ ‫ﻣﺮﺓ‪ ،‬ﻭﺇﻥ ﺍﺗﻬﻢ ﻭﺍﻟﺪﻳﻬﺎ ﺑﺈﻓﺴﺎﺩﻫﺎ‪ ،‬ﻓﻴﻘﻀﻲ ﻟﻬﻤﺎ ﺑﺎﻟﺪﺧﻮﻝ ﻣﻊ ﺍﻣﺮﺃﺓ ﺃﻣﻴﻨﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺰﻭﺝ ﻭﻋﻠﻴﻪ‬ ‫ﺃﺟﺮﺗﻬﺎ‪.‬‬ ‫‬ ‫ﻣﻌﻠﻼ ﺑﺄﻥ ﺍﻟﻤﻨﺰﻝ ﻣﻠﻜﻪ‬‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﻠﺤﻨﻔﻴﺔ‪ :‬ﺇﻟﻰ ﺃﻥ ﻟﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﻭﻟﻪ ﺣﻖ ﺍﻟﻤﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﻣﻠﻜﻪ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺍﻟﻜﻨﺰ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻘﺪﻭﺭﻱ‪ ،‬ﻭﺟﺰﻡ ﺑﻪ ﻓﻲ‬ ‫ﺍﻟﺬﺧﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻨﻊ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺑﻞ ﻣﻦ ﺍﻟﻘﺮﺍﺭ؛ ﻷﻥ ﺍﻟﻔﺘﻨﺔ ﻓﻲ ﺍﻟﻤﻜﺚ ﻭﻃﻮﻝ ﺍﻟﻜﻼﻡ‪.‬‬ ‫ﻭﻣﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﺃﻧﻪ ﻳﻘﻀﻰ ﺑﺰﻳﺎﺭﺓ ﻭﺍﻟﺪﻳﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﻏﻴﺮﻩ ﻟﻬﺎ ﻓﻲ ﺑﻴﺖ ﺍﻟﺰﻭﺟﻴﺔ‬ ‫ﻛﻞ ﺟﻤﻌﺔ ﻣﺮﺓ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﻟﻠﻤﺮﺃﺓ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺑﻴﺖ ﺍﻟﺰﻭﺟﻴﺔ ﻟﺰﻳﺎﺭﺓ ﻭﺍﻟﺪﻳﻬﺎ ﻭﻣﺤﺎﺭﻣﻬﺎ ﻓﻲ ﻏﻴﺒﺔ‬ ‫ﺍﻟﺰﻭﺝ ﺇﻥ ﻟﻢ ﻳﻨﻬﻬﺎ ﻋﻦ ﺍﻟﺨﺮﻭﺝ‪ .‬ﻭﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻟﺘﺴﺎﻣﺢ ﺑﺬﻟﻚ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻧﻬﺎﻫﺎ ﻋﻦ ﺍﻟﺨﺮﻭﺝ‬ ‫ﻓﻲ ﻏﻴﺒﺘﻪ ﻓﻠﻴﺲ ﻟﻬﺎ ﺍﻟﺨﺮﻭﺝ ﻟﺰﻳﺎﺭﺓ ﻭﻻ ﻟﻐﻴﺮﻫﺎ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﺰﻭﺝ ﻣﻨﻊ ﺃﺑﻮﻳﻬﺎ ﻣﻦ ﺯﻳﺎﺭﺗﻬﺎ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ‪ ،‬ﻟﻜﻦ‬ ‫ﺇﻥ ﻋﺮﻑ ﺑﻘﺮﺍﺋﻦ ﺍﻟﺤﺎﻝ ﺣﺪﻭﺙ ﺿﺮﺭ ﺑﺰﻳﺎﺭﺗﻬﻤﺎ‪ ،‬ﺃﻭ ﺯﻳﺎﺭﺓ ﺃﺣﺪﻫﻤﺎ ﻓﻠﻪ ﺍﻟﻤﻨﻊ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٨٢/٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪76‬‬ ‫ﺳﻼﻣﺎ ﻭﺣﺪﻩ ﺑﻼ ﻫﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﺃﺭﺳﻠﺘﻪ‬ ‫‬‫ﺳﺘﺮ ﺍﻟﻤﺮﺃﺓ ﺃﻓﻀﻞ ﻭﻳﺠﺰﻳﻬﺎ ﺃﻥ ﺗﺮﺳﻞ ﻭﻟﻮ‬ ‫ﺳﻼﻣﺎ ﻓﻠﺘﺮﺳﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﺑﺎﺡ ﻫﺪﻳﺔ‬ ‫‬‫ﻭﻫﺪﻳﺔ ﻓﺄﻓﻀﻞ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻬﺎ ﻫﺪﻳﺔ ﻭﺃﺑﺎﺡ‬ ‫ﻣﺸﻴﺎ ﺇﻟﻴﻪ ﻣﺸﺖ‪ ،‬ﻭﻻ ﺗﻔﻌﻞ ﻣﺎ ﻣﻨﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﺳﻼﻣﺎ ﻓﻠﺘﺮﺳﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺑﺎﺡ ‬ ‫‬‫ﻻ‬ ‫ﻛﺎﻥ ﻟﻬﺎ ﻣﺴﻠﻚ ﻟﻢ ﻳﻤﻨﻌﻬﺎ ﻣﻨﻪ؛ ﻭﺇﻥ ﻣﻨﻌﻬﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺴﻤﻰ ﺻﻠﺔ ﻓﻼ ﻃﺎﻋﺔ‬ ‫ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻓﻠﺘﺼﻠﻬﻢ ﺑﻤﺎ ﻳﻜﻮﻥ ﺃﻗﻞ ﻛﺮ ﻫﺎ ﻋﻨﺪ ﺯﻭﺟﻬﺎ ﺃﻭ‬ ‫ﺃﺑﻴﻬﺎ ﻣﻦ ﻫﺪﻳﺔ ﺃﻭ ﺇﺭﺳﺎﻝ ﺳﻼﻡ‪ ،‬ﻭﻟﺘﻜﺘﻢ ﺫﻟﻚ ﺇﻥ ﺧﺎﻓﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ‬ ‫ﻷﻥ ﺻﻠﺘﻬﻢ ﻣﻮﺳﻌﺔ ﻣﺎ ﻟﻢ ﻳﻀﻄﺮﻭﺍ ﻓﻠﺘﻌﺘﻘﺪ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﻜﻨﺖ ﺻﻠﺘﻬﻢ ﻟﻬﺎ ﻓﻌﻠﺖ‬ ‫ﻛﻤﻦ ﻣﻨﻊ ﻣﻦ ﻓﺮﺽ ‪‬‬ ‫ﻓﺄﺧﺮﻩ ﺣﺘﻰ ﻳﻤﻜﻨﻪ ﻛﺤﺞ ﻭﻋﻤﺮﺓ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﺇﺫﺍ ﻣﻨﻌﻬﺎ‬ ‫‬ ‫ﺍﺗﺼﺎﻻ ﺑﺎﻟﺮﺣﻢ ﻭﺃﺛﺒﺖ ﺍﻟﻌﻬﺪﺓ ﺑﻴﻨﻬﻤﺎ ﺃﺟﺰﺍﻩ ﻣﺎ ﻟﻢ ﻳﻨﻮ‬ ‫ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﻦ ﻋﺮﻑ‬ ‫ﻗﻄﻊ ﺍﻟﺤﺒﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺃﻟﺰﻣﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻛﺎﻧﺖ ﻓﻲ ﺩﺭﺟﺔ ﺍﻟﺘﻘﻠﻴﺪ‬ ‫ﺩﻭﻥ ﺍﻟﺘﺮﺟﻴﺢ ﻓﻠﺘﺄﺧﺬ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺿﻄﺮﻭﺍ ﻓﻠﺘﺼﻠﻬﻢ ﺑﻤﺎ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻴﻪ ﻭﻟﻮ ﻣﻨﻌﻬﺎ‬ ‫ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻘ ‪‬ﻴﺪ ﺑﻌﺪﻡ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻻﺑﻦ ﻣﺜﻞ ﺍﻟﺒﻨﺖ‪ .‬ﻭﺍﻗﺘﺼﺮ‬ ‫ﻋﻠﻴﻬﺎ ﻷﻥ ﺍﻟﻤﺮﺃﺓ ﺃﻟﻴﻖ ﺑﺎﻟﺴﺘﺮ ﻭﻳﻼﻃﻔﺎﻥ ﺍﻷﺏ ﺣﺘﻰ ﻳﺠﻴﺰ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻡ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﺎﻧﻌﺔ‪ ،‬ﻭﺗﻼﻃﻒ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻣﻨﻌﻬﺎ ﻛﺬﻟﻚ)‪.(١‬‬ ‫ﱠ‬ ‫ا‪G+‬رة )أي‪ :‬ا‪ +‬رة ‪ %‬أ‪ %‬ا‪D‬س( ر‪F+‬‬ ‫‪ ٨٣‬و‪ C.‬ا‪+‬أة‬ ‫ﺳﻴﻤﺎ‬‫‪‬‬ ‫ﺍﻟﻤﺨﺪﺭﺓ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺴﺘﻮﺭﺓ ﻓﻲ ﺧﺪﺭ‪ ،‬ﻭﻫﻲ ﺍﻟﺸﺎﺑﺔ‪ ،‬ﻭﻻ ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻏﻴﺮﻫﺎ ﺃﻥ ﺗﻌﺘﻘﺪ ﻭﺗﺼﻞ ﺭﺣﻤﻬﺎ ﺑﺘﻌﺰﻳﺔ ﻓﻲ ﻣﺼﻴﺒﺔ؛ ﻛﻤﻮﺕ ﻭﻓﻘﺪ ﻭﺳﻠﺐ‪ ،‬ﻭﺗﻬﻨﺌﺔ‬ ‫ﻓﻲ ﻣﺴﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﺳﺮﻭﺭ ﺃﻭ ﻓﺮﺡ‪ ،‬ﻭﺍﻟﺘﻬﻨﺌﺔ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻓﺮﺡ ﺑﻪ ﻫﻨﻴ ﺌﺎ‬ ‫ﺧﺎﻟﺼﺎ ﻏﻴﺮ ﻣﻨﻐﺺ‪ ،‬ﻭﺫﻟﻚ ﻛﻘﺪﻭﻡ ﻣﺴﺎﻓﺮ ﻭﺗﺰﻭﺝ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﺎ ﻻ ﻳﺠﻮﺯ ﺃﻥ‬‫‬‫‬ ‫ﺳﻬﻼ‬ ‫ﺗﺘﺰﻳﻦ ﻟﻠﻨﺴﺎﺀ ﻭﺗﻈﻬﺮ ﺯﻳﻨﺘﻬﺎ ﻟﻬﻦ ﻭﺗﻘﻌﺪ ﻓﻲ ﺍﻟﻌﺮﺱ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻈﻬﺮ‬ ‫ﻧﻔﺴﻬﺎ ﻟﻐﻴﺮ ﻣﺤﺮﻡ ﻣﺜﻞ ﺍﺑﻦ ﺍﻟﺨﺎﻝ ﻭﺍﺑﻦ ﺍﻟﻌﻢ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺼﻠﻪ ﻓﻲ ﻣﻨﺰﻟﻪ‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٢/٥‬ ‪ ،٦٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٢٨/١١‬ ‪ ،٢٣١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٥٧/٥‬‬ ‫‪77‬‬‫ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‬ ‫ﻭﻇﻬﻮﺭﻫﺎ ﻟﻪ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﻈﻬﺮ ﻟﻪ ﺃﻭ ﻳﻌﺮﻓﻬﺎ ﺇﺫﺍ ﺭﺁﻫﺎ ﻣﺴﺘﺘﺮﺓ‪ ،‬ﺃﻭ ﻳﻌﺮﻑ‬ ‫ﻛﻼﻣﻬﺎ ﻭﻟﻢ ﺗﺨﻒ ﻓﺘﻨﺔ ﻓﻲ ﻛﻼﻣﻬﺎ ﻟﻪ‪ ،‬ﺃﻭ ﺑﺘﺒﻠﻴﻎ ﻣﻊ ﻣﺒﻠﻎ ﻟﻪ ﺑﻌﺪ ﻭﺻﻮﻟﻬﺎ ﻣﻨﺰﻟﻪ‬ ‫ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﺗﻈﻬﺮ ﻟﻪ ﺗﻄﻠﺐ ﻣﻦ ﺍﻣﺮﺃﺓ ﺃﻭ ﻃﻔﻞ‪ ،‬ﺃﻭ ﻣﻤﻦ ﺗﻈﻬﺮ ﻟﻪ ﺃﻭ ﻣﻤﻦ‬ ‫ﻻ ﺗﺨﺎﻑ ﻓﺘﻨﺘﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺇﻥ ﻓﻼﻧﺔ ﻛﺎﻧﺖ ﻫﻨﺎ ﺃﻭ ﻫﻲ ﻫﻨﺎ ﺟﺎﺀﺕ ﺗﻬﻨ‪‬ﻴﻚ ﺃﻭ‬ ‫ﺗﻌﺰ‪‬ﻳﻚ‪ ،‬ﻭﺇﻥ ﻇﻬﺮﺕ ﻟﻪ ﺑﻤﺎ ﻳﺠﻮﺯ ﻟﻬﺎ ﻛﻮﺟﻪ ﻳﻌﺮﻓﻬﺎ ﺑﻪ ﺟﺎﺯ‪.‬‬ ‫ﻭﻻ ﺗﺪﻉ ﺍﻟﺼﻠﺔ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻻ ﺗﻜﺘﻒ ﺑﺴﻼﻡ ﺃﻭ ﺗﺒﻠﻴﻎ ﻣﻦ ﻣﻨﺰﻟﻬﺎ ﻓﻲ‬ ‫ﻣﺼﻴﺒﺔ ﺃﻭ ﺗﻬﻨﺌﺔ ﺇﻻ ﻟﻌﺬﺭ ﻛﻤﺮﺽ ﻭﻋﻤﻰ ﻭﻋﺪﻭ ﻭﻣﻨﻊ ﺯﻭﺝ ﺃﻭ ﺃﺏ ﻟﻬﺎ‪ ،‬ﻭﻓﻲ‬ ‫»ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻋﻠﻰ ﻣﺨﺪﺭﺓ ﺃﻥ ﺗﺼﻞ ﺭﺣﻤﻬﺎ ﻋﻨﺪ ﻣﺴﺎﺀﺓ ﺃﻭ ﻣﺴﺮﺓ ﻭﻻ ﺗﻌﺬﺭ ﺇﻥ‬ ‫ﻟﻢ ﺗﻤﻨﻊ‪ ،‬ﻭﻻ ﻳﺄﺛﻢ ﺯﻭﺟﻬﺎ ﺃﻭ ﻭﺍﻟﺪﻫﺎ ﺇﻥ ﻣﻨﻌﻬﺎ ﺇﻥ ﻟﻢ ﻳﻌﺘﻘﺪ ﻗﻄﻴﻌﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﻠﺰﻣﻬﺎ ﺍﻟﺘﺮﺣﻴﺐ ﺑﻘﺎﺩﻡ ﻣﻦ ﺳﻔﺮ ﻭﻻ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﺓ‪ ،‬ﻭﻻ ﺗﻌﺬﺭ ﻋﻦ ﺍﻟﺼﻠﺔ ﻭﻟﻮ‬ ‫ﺷﺎﺑﺔ ﺃﻭ ﺫﺍﺕ ﻋﻴﺎﻝ ﺃﻭ ﺑﻌﻞ ﺇﻻ ﺑﻤﻦ ﺫﻛﺮ‪ ،‬ﺃﻭ ﺑﺨﻮﻑ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﺑﻌﻤﻰ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ED/ ٨٤‬ا وج زو‪ $. / N‬ر‪F+‬‬ ‫ﻳﻜﺮﻩ ﻟﺰﻭﺝ ﻣﻨﻊ ﺯﻭﺟﺘﻪ ﻣﻦ ﻭﺻﻮﻝ ﺭﺣﻤﻬﺎ ﻭﻟﻮ ﺑﺎﻟﺨﺮﻭﺝ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﺇﻻ‬ ‫ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻛﺬﺍ ﺃﺑﻮﻫﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﻟﻘﻴﻬﻦ ﺍﻟﺮﺟﺎﻝ ﻓﻲ ﻃﺮﻳﻖ‪،‬‬ ‫ﺃﻭ ﻋﻠﻰ ﺃﺑﻮﺍﺑﻬﻦ ﺇﺫﺍ ﺳﻠﻤﺖ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﺮﻳﺐ‪.‬‬ ‫ﻭﻗﺪ ﺗﺤﺼﻞ ﻟﻚ ﺃﻥ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻻ ﺣﺪ ﻟﻬﺎ ﻭﺗﺠﺰﻱ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺪﻭﻥ‬ ‫ﻣﺮﺍﺭﺍ ﺑﻼ ﺣﺪ‬ ‫ﻧﻴﺔ ﻗﻄﻊ ﻟﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺠﺐ ﻛﻠﻤﺎ ﺍﺿﻄﺮﻭﺍ ﺑﻤﺎ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻴﻪ ﻭﻟﻮ ‬ ‫ﺑﺤﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻭﺍﻟﺘﻴﺴﻴﺮ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺠﺐ ﻛﻠﻤﺎ ﺣﺪﺛﺖ ﻟﻬﻢ ﻣﺼﻴﺒﺔ ﺃﻭ ﺗﻬﻨﺌﺔ ﻭﻟﻮ‬ ‫ﺗﻌﺪﺩﺕ ﺑﻼ ﺣﺪ‪ ،‬ﻭﻻ ﻳﺠﺰﻱ ﻣﺎ ﺗﻘﺪﻡ ﻟﻪ ﻣﻦ ﺻﻠﺔ ﻗﺒﻞ ﺣﺪﻭﺙ ﺫﻟﻚ ﺃﻭ ﻗﺒﻞ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٣/٥‬ ‪ ،٦٤‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٢٧/١١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٨/٢‬ﻣﻨﻬﺞ‬ ‫ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٦٧/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٦١ ،٢٥٨/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪78‬‬ ‫ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺘﻘﺪﻡ ﺣﺘﻰ ﻭﺻﻠﻬﻢ ﻓﻲ ﺣﺪﻭﺙ ﺃﻭ ﺍﺿﻄﺮﺍﺭ ﺃﺟﺰﺃ ﻋﻦ ﺍﻟﺼﻠﺔ‬ ‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻷﻥ ﻣﻄﻠﻖ ﺍﻟﺼﻠﺔ ﻭﺍﺟﺐ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﺣﺪﻭﺙ ﺃﻭ ﺍﺿﻄﺮﺍﺭ‬ ‫ﻧﻮﻉ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﺼﻠﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺗﻄﻴﻴﺐ ﺍﻟﺨﺎﻃﺮ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ﺍﻟﺼﻠﺔ ﺍﻟﻤﻄﻠﻘﺔ‬ ‫ﺃﻭ ﻳﺴﺎﻭﻱ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٤/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٢٨/١١‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٧٧/٢‬ ‪ ،٥٧٨‬ﻣﻨﻬﺞ‬ ‫ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٧/٢‬‬ ‫‪79‬‬ ‫] ا‬ ‫)‪(١‬‬ ‫‪ H ٨٥‬ا‬ ‫ﺍﻟﻴﺘﻴﻢ‪ :‬ﻫﻮ ﻣﻦ ﻣﺎﺕ ﺃﺑﻮﻩ ﺩﻭﻥ ﺑﻠﻮﻍ‪ ،‬ﻭﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﻣﺎﺗﺖ ﺃﻣﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ! ٨٦‬ر‪ $%‬ا و‪ ،/‬و‪V H / K%‬‬ ‫ﻳﺠﺐ ﻋﻠﻰ ﻭﻟﻲ ﺍﻟﻴﺘﻴﻢ ﻭﻋﺸﻴﺮﺗﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻭﺑﻤﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺼﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻮﺻﻲ ﻣﺨﺎﻃﺐ ﺑﺬﻟﻚ ﻗﺒﻞ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻘﻢ ﺑﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﺼﻰ‪ ،‬ﻓﺈﻥ‬ ‫ﺿﺎﻉ ﺷﻲﺀ ﻓﻲ ﺑﺪﻧﻪ ﻫﻠﻚ ﺃﻭ ﻣﺎﻟﻪ ﺿﻤﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺸﻴﺮﺓ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺇﻻ ﺿﻤﻨﻮﺍ‬ ‫‬‫ﺟﻤﻴﻌﺎ ﻗﺎﻣﻮﺍ ﺑﻪ‬ ‫‬‫ﺑﻪ‪ ،‬ﺃﻭ ﺍﺣﺘﺎﺝ ﻓﻲ ﺃﻣﺮ ﺇﻟﻴﻪ ﻭﺇﻟﻰ ﺍﻟﻌﺸﻴﺮﺓ‬ ‫)‪ (١‬ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻔﺮﺩ ﻭﻛﻞ ﺷﻲﺀ ﻳﻌﺰ ﻧﻈﻴﺮﻩ‪ ،‬ﻭﺍﻟﻴﺘﻴﻢ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺤﻬﺎ‪ :‬ﺍﻻﻧﻔﺮﺍﺩ ﺃﻭ ﻓﻘﺪﺍﻥ‬ ‫ﺍﻷﺏ‪ ،‬ﻭﺍﻷﻧﺜﻰ ﻳﺘﻴﻤﺔ ﻭﺍﻟﺠﻤﻊ ﺃﻳﺘﺎﻡ ﻭﻳﺘﺎﻣﻰ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ :‬ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻞ‬ ‫ﺍﻷﺏ‪ ،‬ﻭﻓﻲ ﺍﻟﺒﻬﺎﺋﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻤﻦ ﻓﻘﺪ ﺍﻷﻡ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﻳﺘﻴﻢ‪.‬‬ ‫ﻋﺮﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻴﺘﻴﻢ ﺑﺄﻧﻪ ﻣﻦ ﻣﺎﺕ ﺃﺑﻮﻩ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ ﻟﺤﺪﻳﺚ‪» :‬ﻻ ﻳﺘﻢ‬‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬‬ ‫ﺑﻌﺪ ﺍﺣﺘﻼﻡ«‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ،٢٥٤/٤٥‬ﻭﻳﻨﻈﺮ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ‪ ،‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺼﺤﺎﺡ‪.‬‬‫‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٨/٩‬‬ ‫)‪ (٣‬ﻳﺠﺐ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻟﻴﺘﻴﻢ ﻭﺍﻟﻌﻄﻒ ﻋﻠﻴﻪ ﻭﺍﻟﺮﺃﻓﺔ ﺑﻪ ﻭﺑﺮﻩ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺃﻧﺎ‬ ‫ﻭﻛﺎﻓﻞ ﺍﻟﻴﺘﻴﻢ ﻛﻬﺎﺗﻴﻦ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺈﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ« ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻧﻬﻰ ﻋﻦ ﺇﺫﻻﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻇﻠﻤﻪ ﻭﻧﻬﺮﻩ ﻭﺷﺘﻤﻪ ﻭﺍﻟﺘﺴﻠﻂ ﻋﻠﻴﻪ ﺑﻤﺎ ﻳﺆﺫﻳﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪g f ﴿ :‬‬ ‫‪] ﴾ i h‬ﺍﻟﻀﺤﻰ‪ ،[٩ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٥٥/٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪80‬‬ ‫ﺟﻤﻴﻌﺎ ﺍﻟﻌﺸﻴﺮﺓ ﻭﺍﻟﻮﻟﻲ‪ ،‬ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺃﻥ ﺣﻖ ﺍﻟﻴﺘﻴﻢ ﻭﺍﺟﺐ ﻛﻞ ﻣﻦ ﻗﺎﻡ ﺑﻪ‬ ‫‬ ‫ﺃﺟﺰﺃ ﻭﺍﻟﻤﺨﺎﻃﺐ ﺑﻪ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻘﻢ ﺑﻪ ﺃﻗﺎﻣﺘﻪ ﺍﻟﻌﺸﻴﺮﺓ ﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺻﺎﻟﺤﺎ‪ ،‬ﻭﺇﻻ ﻟﺰﻣﻬﺎ ﺍﻟﻀﻤﺎﻥ‪،‬‬ ‫‬‫ﻟﻢ ﻳﻔﻌﻠﻮﺍ ﺃﻭ ﺍﻣﺘﻨﻊ ﺃﻭ ﻫﺮﺏ ﻟﺰﻣﻬﺎ ﺣﺘﻰ ﻳﻘﻴﻢ ﻟﻪ‬ ‫ﻭﻟﺰﻡ ﺫﻟﻚ ﺍﻟﻤﻤﺘﻨﻊ ﺃﻭ ﺍﻟﻬﺎﺭﺏ ﺇﻥ ﺃﻃﺎﻕ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﻘﻢ ﺑﻪ ﺍﻟﻌﺸﻴﺮﺓ ﻟﺰﻡ ﻣﻦ ﻋﻠﻢ‬ ‫‬ ‫ﻣﻨﺰﻻ‪ ،‬ﻭﺇﻻ‬ ‫ﺑﻪ ﻣﻤﻦ ﻳﻠﻴﻬﻢ ﻓﻲ ﻧﺴﺐ ﻣﺎ‪ ،‬ﻭﺇﻻ ﻓﺄﻫﻞ ﺍﻟﻤﻨﺰﻝ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‬ ‫ﻓﺄﻫﻞ ﺑﻠﺪ ﻳﻠﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺨﺎﻃﺐ‬ ‫ﺑﻪ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﻭﻛﻞ ﻣﺴﺒﻮﻕ ﻓﻲ ﺍﻟﻘﺮﺏ ﻳﺰﻋﺞ ﺳﺎﺑﻘﻪ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻓﺈﻥ ﻗﺎﻡ‬ ‫ﻫﺬﺍ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺇﻻ ﻗﺎﻡ ﺍﻟﻤﺴﺒﻮﻕ ﻭﺇﻥ ﻟﻢ ﻳﻘﻢ ﺃﺯﻋﺠﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺰﻋﺠﻪ ﺿﻤﻦ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻤﺴﺒﻮﻕ‪ ،‬ﻭﺇﻥ ﺯﻋﺠﻪ ﻓﻠﻢ ﻳﻘﻢ ﺿﻤ ﻨﺎ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ‬ ‫ﻣﻦ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻳﻀﻤﻦ ﻣﻤﻦ ﻟﺰﻣﻪ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‬ ‫ﺍﻟﺼﻠﺤﺎﺀ ﻓﻘﻂ)‪.(١‬‬ ‫‪ / ٨٧‬ورد ‪ CJ# 6#‬وﻻ‪ $‬أ‪ /‬ا‬ ‫ﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺗﻮﻟﻰ ﻟﻠﻴﺘﻴﻢ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ ﻓﺎﺗﻘﻰ ﺍﷲ ﻓﻴﻪ ﻭﺃﺣﺴﻦ ﺇﻟﻴﻪ ﻛﺎﻥ‬ ‫ﻣﻌﻲ ﻓﻲ ﺍﻟﺠﻨﺔ ﻛﻬﺎﺗﻴﻦ‪ ،‬ﻭﺟﻤﻊ ﺑﻴﻦ ﻭﺳﻄﺎﻩ ﻭﺳﺒﺎﺑﺘﻪ«)‪ (٢‬ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻧﻪ ﮊ ﺇﻧﻤﺎ‬ ‫ﺭﺑﻰ‬ ‫ﻳﻔﻮﻗﻪ ﺑﺪﺭﺟﺔ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ‪‬‬ ‫ﻳﺘﻴﻤﺎ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ ﻛﻨﺖ ﺃﻧﺎ ﻭﻫﻮ ﻓﻲ ﺍﻟﺠﻨﺔ ﻛﻬﺎﺗﻴﻦ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺈﺻﺒﻌﻴﻪ«)‪ ،(٣‬ﺯﺍﺩ‬ ‫»ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﻘﺒﻮﻟﺔ ﻣﻦ ﻋﺪﻝ ﻓﻜﻴﻒ‬ ‫ﻣﻦ ﻋﺪﻭﻝ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻛﻼﻡ »ﺍﻟﺪﻳﻮﺍﻥ«‬ ‫ﺇﺩﺭﺍﺟﺎ ﻟﻠﺘﺒﻴﻴﻦ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﺸﻴﺦ ﻗﻮﻝ‪ :‬ﻛﻬﺎﺗﻴﻦ ﻋﻠﻰ ﻗﻮﻟﻪ‪» :‬ﻓﻲ ﺍﻟﺠﻨﺔ«‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ‬ ‫‬ ‫ﺗﻜﻮﻥ ﺍﻹﺷﺎﺭﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺇﻟﻰ ﻣﻄﻠﻖ ﺍﻟﻤﺨﺎﻟﻄﺔ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺍﻻﻗﺘﺮﺍﻥ ﺑﻪ ﮊ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٥/٥‬ ‪ ،٦٦‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٠/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٩/٩‬‬ ‫)‪ (٢‬ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺎﻓﻞ ﺍﻟﻴﺘﻴﻢ ﺡ‪.٢٩٨٣ :‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﺎﻓﻞ ﺍﻟﻴﺘﻴﻢ ﺡ‪.٢٩٨٣ :‬‬ ‫‪81‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﺫﻟﻚ‬ ‫‬‫ﺩﻭﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺘﻔﺎﻭﺕ‪ ،‬ﻭﺃﻭﻟﻰ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺍﻟﻴﺘﻴﻢ ﻟﻪ‪ :‬ﺃﻧﻪ ﻭﻟﻴﻪ ﻟﺰﻣﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺃﻡ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻛﺎﺑﻦ ﺃﺧﻴﻪ‬ ‫‬ ‫ﻭﺍﺑﻦ ﻋﻤﻪ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻧﻪ ﻟﻐﻴﺮﻩ‪ :‬ﺃﻧﻪ ﻏﻴﺮ ﻭﻟﻴﻪ ﻛﻴﺘﻴﻢ ﺍﻷﺟﻨﺒﻲ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﺴﺒﺎﺣﺔ ﻭﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﺳ ‪‬ﻤﻴﺖ ﺳﺒﺎﺣﺔ ﻷﻧﻪ ﻳﺴﺒ‪‬ﺢ ﺑﻬﺎ‪،‬‬ ‫ﺗﺄﻛﻴﺪﺍ ﻷﻣﺮ‬ ‫‬‫ﻭﺳﺒﺎﺑﺔ ﻷﻧﻪ ﻳﺴﺒﺐ ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﺘﻮﺕ ﺃﺻﺒﻌﺎﻩ ﮊ ﺣﻴﻦ ﻗﺎﻝ ﺫﻟﻚ‬ ‫ﻛﻔﺎﻟﺔ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻣﺒﺎﻟﻐﺔ ﺑﺄﻥ ﻛﺎﻓﻠﻪ ﻗﺪ ﺍﺳﺘﻮﺕ ﺩﺭﺟﺘﻪ ﻣﻊ ﺩﺭﺟﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺛﻢ‬ ‫ﻋﺎﺩﺕ ﺃﺻﺒﻌﺎﻩ ﻛﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺜﺒﺖ ﺑﺎﻻﺣﺘﻤﺎﻝ ﺑﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻘﻞ‪،‬‬ ‫ﻭﻳﻜﻔﻲ ﻓﻲ ﺇﺛﺒﺎﺕ ﻗﺮﺏ ﺍﻟﻤﻨﺰﻟﺔ ﺃﻧﻪ ﻟﻴﺲ ﺑﻴﻦ ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﺃﺻﺒﻊ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻋﻦ ﺃﻡ ﺳﻌﺪ‪» :‬ﻣﻌﻲ ﻓﻲ ﺍﻟﺠﻨﺔ ﻛﻬﺎﺗﻴﻦ ﺇﺫﺍ ﺍﺗﻘﻰ«‪ ،‬ﻭﻫﻮ ﻗﻴﺪ‬ ‫ﻻ ﺑﺪ ﻣﻨﻪ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﻗﺮﺏ ﺍﻟﻤﻨﺰﻟﺔ ﺣﺎﻝ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺔ ﻻ ﻓﻴﻬﺎ‪ ،‬ﻟﻤﺎ‬ ‫ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﻳﻘﺮﻉ ﺑﺎﺏ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﻣﺮﺃﺓ ﺗﺒﺎﺩﺭﻧﻲ‬ ‫ ﺃﻱ‪ :‬ﻟﺘﺪﺧﻞ ﻣﻌﻪ ﺃﻭ ﻋﻠﻰ ﺇﺛﺮﻩﻓﺄﻗﻮﻝ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﺃﻧﺎ ﺍﻣﺮﺃﺓ ﺗﺄﻳﻤﺖ ﻋﻠﻰ ﺃﻳﺘﺎﻡ‬ ‫ﻟﻲ«)‪ ،(١‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺳﺮﻋﺔ ﺍﻟﺪﺧﻮﻝ ﻭﻋﻠﻮ ﺍﻟﻤﻨﺰﻟﺔ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﮊ‬ ‫ﺑﻌﺚ ﺇﻟﻰ ﻗﻮﻡ ﻻ ﻳﻌﻘﻠﻮﻥ ﺃﻣﺮ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﺄﺭﺷﺪﻫﻢ ﻭﻛﺬﺍ ﻛﺎﻓﻞ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻗﺎﺋﻢ ﺑﻤﻦ ﻻ ﻳﻌﻘﻞ ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﻓﺘﻘﺎﺭﺑﺖ ﻣﻨﺰﻟﺘﻬﻤﺎ ﺃﻭ ﺗﺸﺎﺑﻬﺘﺎ ﺇﺫﺍ ﻗﺎﻡ ﺑﺄﻣﺮ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻭﻋﻠ‪‬ﻤﻪ ﺩﻳﻨﻪ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻛﺎﻓﻞ ﺍﻟﻴﺘﻴﻢ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ« ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﻣﻌﻨﻰ‬ ‫ﺃﺧﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬‫ﻗﻮﻟﻪ‪ :‬ﻟﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ‪‬‬ ‫ﺟﺪﺍ ﺃﻭ ﻋ ‪‬ﻤﺎ ﺃﻭ ‬ ‫ﺃﺑﻮ ﺍﻟﻤﻮﻟﻮﺩ ﻗﺪ ﻣﺎﺕ ﻓﻘﺎﻣﺖ ﺃﻣﻪ ﻣﻘﺎﻣﻪ‪ ،‬ﺃﻭ ﻣﺎﺗﺖ ﺃﻣﻪ ﻓﻘﺎﻡ ﺃﺑﻮﻩ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻘﺎﻣﻬﺎ‪.‬‬ ‫ﻳﺘﻴﻤﺎ ﺇﻟﺤﺎﻗﺎ ﺑﻤﻦ ﻣﺎﺕ ﺃﺑﻮﻩ‪ ،‬ﻭﻣﻦ ﻭﺿﻊ ﻛﻔﻪ‬ ‫ﻭﻓﻴﻪ ﺗﺴﻤﻴﺔ ﻣﻦ ﻣﺎﺗﺖ ﺃﻣﻪ ‬ ‫ﻋﻠﻰ ﺭﺃﺳﻪ ﺭﺣﻤﺔ ﻟﻪ ﻛﺘﺐ ﻟﻪ ﻣﺎ ﺃﺧﺬﺕ ﺑﻜﻞ ﺷﻌﺮﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﻣﺤﻴﺖ ﻟﻪ ﺑﻜﻞ‬ ‫ﺷﻌﺮﺓ ﺳﻴﺌﺔ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺍﺗﻘﻮﺍ ﺍﷲ ﻓﻲ ﺍﻟﻀﻌﻴﻔﻴﻦ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺮﺃﺓ«)‪.(٢‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﻤﻮﺻﻠﻲ‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺡ‪.٦٦٥١ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺣﻖ ﺍﻟﻴﺘﻴﻢ ﺡ‪.٣٦٧٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪82‬‬ ‫ﻭﻗﺎﻝ ﮊ »ﺧﻴﺮ ﺑﻴﺖ ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻴﺖ ﻓﻴﻪ ﻳﺘﻴﻢ ﻳ ﺤ ﺴ ﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﺷﺮ ﺑﻴﺖ‬ ‫ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻴﺖ ﻓﻴﻪ ﻳﺘﻴﻢ ﻳ ﺴﺎﺀ ﺇﻟﻴﻪ«)‪ ،(١‬ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪U T ﴿ :‬‬ ‫‪` _^ ] \ [ Z Y X W V‬‬ ‫‪] ﴾ a‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٠ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ç Æ Å Äà  Á À ﴿ :‬‬ ‫)‪(٢‬‬ ‫‪] ﴾ Í Ì Ë Ê É È‬ﺍﻟﻨﺴﺎﺀ‪[١٢٧ :‬‬ ‫‪ ٨٨‬و‪ N‬ب ر‪ $%‬ا ‪ / J / K%‬ا‪++‬‬ ‫ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻴﺘﻴﻢ ﻭﻟﻲ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﺍﻣﺘﻨﻊ ﺃﻭ ﺟﻦ ﺃﻭ ﻋﺠﺰ ﻟﻤﺮﺽ ﺃﻭ ﻛﺒﺮ ﺃﻭ‬ ‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺧﺎﺋ ﻨﺎ ﺃﻭ ﺃﺷﺮﻙ‪ ،‬ﻓﻌﻠﻰ ﻣﻦ ﺣﻀﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻌﺸﻴﺮﺓ‬ ‫ﺃﻳﻀﺎ ﻣﺨﺎﻃﺐ‪ ،‬ﻭﺧﺺ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻷﻧﻬﻢ ﺍﻟﻤﺘﺄﻫﻠﻮﻥ ﻟﺬﻟﻚ‬ ‫ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻷﻥ ﻏﻴﺮﻫﻢ ‬ ‫ﻭﺍﻟﻤﻨﺘﻔﻌﻮﻥ ﺑﻪ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻋﺸﻴﺮﺗﻪ ﻓﻬﻢ ﺃﻭﻟﻰ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ٨٩‬ا‪Ga‬ﻼف أ‪ y $% /‬ٴ ون ا‬ ‫ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺸﻴﺮﺓ ﺍﺳﺘﺨﻼﻑ ﻗﺎﺋﻢ ﺃﻣﻴﻦ ﻟﻴﻘﻮﻡ ﺑﺮﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﻥ‬ ‫ﻟﻢ ﻳﺴﺘﺨﻠﻒ ﻋﻠﻴﻪ ﺃﺑﻮﻩ‪ ،‬ﺃﻭ ﺍﺳﺘﺨﻠﻒ ﻭﻣﺎﺕ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﺟﻦ ﺃﻭ ﻋﺠﺰ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻖ ﺍﻟﻴﺘﻴﻢ ﺡ‪.٣٦٧٩ :‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٢/٥‬ ‪ ،٧٣‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٧٩/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٨/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٠/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢١/٩‬‬ ‫ﺗﺒﻌﺎ ﻻﺧﺘﻼﻑ ﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻹﻳﺼﺎﺀ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ ﺑﺘﺼﺮﻑ ﻣﻌﻴﻦ‪،‬‬‫)‪ (٤‬ﺗﻮﻟﻴﺔ ﺍﻟﻮﺻﻲ ﺗﺨﺘﻠﻒ ‬ ‫ﻛﻘﻀﺎﺀ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻗﺘﻀﺎﺋﻬﺎ‪ ،‬ﻭﺭﺩ ﺍﻟﻮﺩﺍﺋﻊ ﻭﺍﺳﺘﺮﺩﺍﺩﻫﺎ‪ ،‬ﻭﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﺬﻱ‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﺗﻮﻟﻴﺔ ﺍﻟﻮﺻﻲ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺸﺄﻥ ﻓﻲ ﺫﻟﻚ ﺍﻟﺘﺼﺮﻑ؛ ﻷﻥ ﻣﻦ ﻟﻪ ﻭﻻﻳﺔ ﻋﻠﻰ ﺗﺼﺮﻑ‬ ‫ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻨﻴﺐ ﻋﻨﻪ ﻏﻴﺮﻩ ﻓﻴﻪ ﻟﻠﻘﻴﺎﻡ ﺑﻪ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﻭﺑﻌﺪ‬ ‫ﻭﻓﺎﺗﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ ﺑﺮﻋﺎﻳﺔ ﺍﻷﻭﻻﺩ ﺍﻟﺼﻐﺎﺭ ﻭﻣﻦ ﻓﻲ ﺣﻜﻤﻬﻢ‪،‬‬ ‫ﻛﺎﻟﻤﺠﺎﻧﻴﻦ ﻭﺍﻟﻤﻌﺘﻮﻫﻴﻦ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﺑﺤﻔﻈﻬﺎ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﻤﺎ ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻓﻼ ﺧﻼﻑ‬ ‫ﺟﻤﻴﻌﺎﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ =‬ ‫‬‫ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺃﻥ ﺗﻮﻟﻴﺔ ﺍﻟﻮﺻﻲ ﺗﻜﻮﻥ ﻟﻸﺏ؛ ﻷﻥ ﻟﻸﺏﻋﻨﺪﻫﻢ‬ ‫‪83‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺃﻭ ﻟﻢ ﻳﻘﺒﻞ ﺍﻟﺨﻼﻓﺔ ﺃﻭ ﻟﻢ ﻳﺘﺄﻫﻞ ﻟﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻣﺎﻝ ﻟﻪ ﺇﻥ ﺣﻀﺮﺕ ﺍﻟﻌﺸﻴﺮﺓ‪،‬‬ ‫ﻭﺇﺫﺍ ﺭﺟﻊ ﺧﻠﻴﻔﺔ ﺍﻷﺏ ﺑﻄﻞ ﺧﻠﻴﻔﺔ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺨﻠﻔﺖ ﺍﻟﻌﺸﻴﺮﺓ ﺑﻼ ﺣﻀﺮﺓ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺟﺎﺯ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻜﺲ ﺇﻻ ﺇﻥ ﺭﺿﻴﺖ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰﺓ ﻭﻟﻮ‬ ‫ﺃﻭﻻﺩﻩ ﺍﻟﺼﻐﺎﺭ ﻭﻣﻦ ﻓﻲ ﺣﻜﻤﻬﻢ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺍﻟﺤﻖ ﻓﻲ ﺇﻗﺎﻣﺔ ﺧﻠﻴﻔﺔ ﻋﻨﻪ ﻓﻲ‬‫=‬ ‫ﺍﻟﻮﻻﻳﺔ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪.‬‬ ‫ﻭﻣﺜﻞ ﺍﻷﺏ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺍﻟﺠﺪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻓﻠﻪ ﺣﻖ ﺗﻮﻟﻴﺔ ﺍﻟﻮﺻﻲ؛ ﻷﻥ ﺍﻟﺠﺪ‬ ‫ﻟﻪ ﻋﻨﺪﻫﻢ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ ﻭﺇﻥ ﻧﺰﻟﻮﺍ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺣﻖ ﺍﻹﻳﺼﺎﺀ ﻋﻠﻴﻬﻢ ﻟﻤﻦ ﺷﺎﺀ ﺑﻌﺪ‬ ‫ﻣﻮﺗﻪ ﻛﺎﻷﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻟﻴﺲ ﻟﻠﺠﺪ ﺣﻖ ﺗﻮﻟﻴﺔ ﻭﺻﻲ ﻋﻨﻪ ﻋﻠﻰ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ؛ ﻷﻥ ﺍﻟﺠﺪ‬ ‫ﻻ ﻭﻻﻳﺔ ﻟﻪ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﻫﺆﻻﺀ ﺍﻷﻭﻻﺩ؛ ﻷﻧﻪ ﻻ ﻳﺪﻟﻲ ﺇﻟﻴﻬﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺪﻟﻲ ﺇﻟﻴﻬﻢ‬ ‫ﺑﺎﻷﺏ‪ ،‬ﻓﻜﺎﻥ ﻛﺎﻷﺥ ﻭﺍﻟﻌﻢ‪ ،‬ﻭﻻ ﻭﻻﻳﺔ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﻣﺎﻝ ﺃﻭﻻﺩ ﺃﺧﻴﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺠﺪ ﻻ ﻭﻻﻳﺔ‬ ‫ﻟﻪ ﻋﻠﻰ ﻣﺎﻝ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ‪.‬‬ ‫ﻭﻟﻮﺻﻲ ﺍﻷﺏ ﺣﻖ ﺍﻹﻳﺼﺎﺀ ﺑﻌﺪﻩ ﻟﻤﻦ ﺷﺎﺀ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ؛ ﻷﻥ ﺍﻷﺏ ﺃﻗﺎﻣﻪ ﻣﻘﺎﻡ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺎﻥ ﻟﻪ‬ ‫ﺍﻹﻳﺼﺎﺀ ﻛﺎﻷﺏ‪ ،‬ﻭﻳﻮﺍﻓﻖ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻗﻴﺪﻭﺍ ﺣﻖ ﺍﻟﻮﺻﻲ ﻓﻲ ﺍﻹﻳﺼﺎﺀ‬ ‫ﻟﻐﻴﺮﻩ ﺑﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻤﻨﻌﻪ ﺍﻷﺏ ﻣﻦ ﺍﻹﻳﺼﺎﺀ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﻣﻨﻌﻪ ﻣﻦ ﺍﻹﻳﺼﺎﺀ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻛﺄﻥ ﻗﺎﻝ‬ ‫ﻟﻪ‪ :‬ﺃﻭﺻﻴﺘﻚ ﻋﻠﻰ ﺃﻭﻻﺩﻱ‪ ،‬ﻭﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗﻮﺻﻲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻹﻳﺼﺎﺀ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻷﻇﻬﺮ‪ :‬ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺣﻖ ﺍﻹﻳﺼﺎﺀ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺟﻌﻞ ﻟﻪ‬ ‫ﺍﻹﻳﺼﺎﺀ ﺇﻟﻰ ﻏﻴﺮﻩ؛ ﻷﻥ ﺍﻟﻮﺻﻲ ﻳﺘﺼﺮﻑ ﺑﻄﺮﻳﻖ ﺍﻟﻨﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺘﻔﻮﻳﺾ‬ ‫ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺎﻟﻮﻛﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺗﻮﻛﻴﻞ ﻏﻴﺮﻩ ﻓﻴﻤﺎ ﻭﻛﻞ ﻓﻴﻪ‪ ،‬ﺇﻻ‬ ‫ﺇﺫﺍ ﺃﺫﻥ ﻟﻪ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻮﺻﻲ‪.‬‬ ‫ﻭﻟﻠﻘﺎﺿﻲ ﺇﺫﺍ ﻟﻢ ﻳﻮﺹ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ﺃﻭ ﻭﺻﻴﻬﻤﺎ ﻷﺣﺪ ﺃﻥ ﻳﻌﻴﻦ ﻭﺻ ‪‬ﻴﺎ ﻣﻦ ﻗﺒﻠﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪،‬‬ ‫ﺃﻣﺎ ﺍﻷﻡ ﻓﻠﻴﺲ ﻟﻬﺎ ﺗﻮﻟﻴﺔ ﺍﻟﻮﺻﻲ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻷﻧﻪ ﻻ ﻭﻻﻳﺔ‬ ‫ﻟﻬﺎ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻬﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻟﻬﺎ ﺣﻖ ﺇﻗﺎﻣﺔ ﺧﻠﻴﻔﺔ ﻋﻨﻬﺎ ﻓﻲ ﺣﺎﻝ ﻭﻓﺎﺗﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻟﻸﻡ ﺍﻟﺤﻖ ﻓﻲ ﺍﻹﻳﺼﺎﺀ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ‪ ،‬ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺜﻼﺛﺔ‪:‬‬ ‫‪ ١‬ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻝ ﺍﻷﻭﻻﺩ ﻣﻮﺭﻭﺛﺎ ﻋﻦ ﺍﻷﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﻮﺭﻭﺙ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺍﻹﻳﺼﺎﺀ‬ ‫ﻓﻴﻪ‪.‬‬ ‫ﻛﺜﻴﺮﺍ ﻓﻼ ﻳﻜﻮﻥ ﻟﻬﺎ ﺍﻹﻳﺼﺎﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ‬‫‪ ٢‬ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺎﻝ ﺍﻟﻤﻮﺭﻭﺙ ﻋﻨﻬﺎ ‬ ‫‪ ٣‬ ﺃﻻ ﻳﻜﻮﻥ ﻟﻸﻭﻻﺩ ﺃﺏ‪ ،‬ﺃﻭ ﻭﺻﻲ ﻣﻦ ﺍﻷﺏ ﺃﻭ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﻓﻠﻴﺲ‬ ‫ﻟﻸﻡ ﺣﻖ ﺍﻹﻳﺼﺎﺀ ﻋﻠﻴﻬﻢ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٧/٧‬ ‪.٢١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪84‬‬ ‫ﻟﻢ ﺗﺮﺽ‪ ،‬ﻭﻇﺎﻫﺮ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻧﻌﻢ ﺇﻥ ﺃﺑﺖ ﺍﻟﻌﺸﻴﺮﺓ‬ ‫ﺃﻥ ﺗﺴﺘﺨﻠﻒ ﺃﻭ ﺃﺑﺖ ﺇﻻ ﻣﻦ ﻫﻮ ﻻ ﻳﺼﻠﺢ ﺍﺳﺘﺨﻠﻔﻮﺍ ﺃﻭ ﺃﺟﺒﺮﻭﻫﺎ ﻋﻠﻰ‬ ‫ﺍﺳﺘﺨﻼﻑ ﺻﺎﻟﺢ ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺴﺘﺨﻠﻒ ﺍﻷﻗﺮﺏ ﻣﻦ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻳﺠﺰﺉ ﺍﻷﻣﻴﻦ‬ ‫ﻓﻲ ﺍﻷﻣﻮﺍﻝ ﻭﺃﻭﻟﻰ ﻣﻨﻪ ﺍﻷﻣﻴﻦ ﻓﻲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺇﻻ ﻓﻌﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺫﻟﻚ)‪.(١‬‬ ‫‬ ‫و‪P‬ﻼ ‬ ‫‬ ‫‪N‬ر‬ ‫‪ ٩٠‬إن أ‪e‬م‬ ‫ﻓﺘﺼﺮﻑ ﺑﺒﻴﻊ ﻭﺷﺮﺍﺀ ﻭﻛﺮﺍﺀ ﻭﻧﺤﻮ‬ ‫‪‬‬‫ﺇﻥ ﺃﻗﺎﻡ ﻟﻪ ﺟﺒﺎﺭ ﻭﻛﻴﻼ ﻳﻘﻮﻡ ﺑﻪ ﻭﺑﻤﺎﻟﻪ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﻳﺼﻠﺢ ﻟﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻮﻛﻴﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻢ ﻳﻀﻤﻦ ﺇﻥ ﺿﺎﻉ ﻣﻨﻪ‬ ‫ﺷﻲﺀ ﻓﻴﻤﺎ ﻓﻌﻞ ﻻ ﺑﺘﻀﻴﻴﻊ ﻣﻨﻪ ﺃﻭ ﺟﻮﺭ‪ ،‬ﻭﻛﺬﺍ ﻻ ﻳﻀﻤﻦ ﻣﺎ ﺿﺎﻉ ﻗﺒﻞ ﺍﻟﺘﺼﺮﻑ‪،‬‬ ‫ﻛﻤﺎ ﻻ ﻳﻀﻤﻦ ﻣﺎ ﺿﺎﻉ ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﺘﻀﻴﻴﻊ ﻭﻟﻮ‬ ‫ﻏﻴﺮ ﺃﻣﻴﻦ‪ ،‬ﻭﺍﻷﻣﻴﻦ ﻓﻲ ﺍﻟﻤﺎﻝ ﺟﺎﺋﺰ ﻛﺄﻣﻴﻦ ﺍﻟﺪﻳﺎﻧﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺃﻣﻴ ﻨﺎ‬ ‫ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻗﺒﺾ ﻣﺎﻝ‪ ...‬ﺇﻟﺦ‪ ،‬ﺃﻱ‪ :‬ﺃﻣﻴ ﻨﺎ ﻋﻨﺪﻫﻢ)‪.(٢‬‬ ‫‪ e ٩١‬ل ا‪ ++‬ﻹ‪ $/e‬ا ‪N ]& % CP‬ر‬ ‫ﻳﺴﺘﺤﺴﻦ ﻟﻠﻮﻛﻴﻞ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﺍﻟﺠﺒﺎﺭ ﺃﻥ ﻳﺘﻢ ﻓﻌﻞ ﺍﻟﺠﺒﺎﺭ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ؛ ﺑﺄﻥ‬ ‫ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺠﻮﺯﻭﺍ ﻓﻌﻞ ﺍﻟﺠﺒﺎﺭ ﺃﻭ ﻳﻌﻘﺪﻭﺍ ﻟﻪ ﻋﻘﺪﺓ ﻣﺴﺘﺄﻧﻔﺔ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﺃﻭ ﻟﻢ ﻳﺘﻤﻮﺍ ﻟﻪ ﺫﻟﻚ ﺃﻭ ﻧﻬﻮﻩ ﻋﻨﻪ ﻭﻟﻢ ﻳﻨﺘﻪ ﻭﻗﺎﻡ ﻳﺘﺼﺮﻑ ﻓﻴﻪ‬ ‫ﻟﻢ ﻳﻀﻤﻦ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻬﻢ ﻣﻨﻌﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﺗﻤﻮﺍ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ ﻗﻮ ‪‬ﻳﺎ ﻣﺎ ﻟﻢ‬ ‫ﻳﻘﻴﻤﻮﺍ ﺳﻮﺍﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﻗﺎﻣﻮﺍ ﺳﻮﺍﻩ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻮﻛﺎﻟﺔ ﻭﻟﻮ ﻋﺮﻑ ﻣﻦ‬ ‫ﻧﻔﺴﻪ ﺍﻟﻌﺪﻝ)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٦/٥‬ ‪ ،٦٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٠/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٢١/٩‬ ‪.١٢٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٠/٢‬ ‪ ،٥٨١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٢/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٧/٥‬ ‪ ،٦٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٢/٩‬‬ ‫‪85‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ! ٩٢‬إ‪ $/e‬ا ‪ $% CP‬أ‪ /‬ا‬ ‫ﺇﻗﺎﻣﺔ ﺍﻟﻮﻛﻴﻞ ﻟﺮﻋﺎﻳﺔ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻓﻜﻞ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﻓﻘﺪ ﻗﺎﻡ‬ ‫ﺑﺎﻟﺤﻖ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﻘﺾ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺤﻖ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻏﻴﺮ ﻣﺘﻮﻝ؛ ﻷﻥ ﺍﻟﻘﻴﺎﻡ‬ ‫ﻭﺍﺟﺒﺎ‬ ‫‬‫ﻓﺮﺿﺎ‬ ‫ﺑﻪ ﺃﻣﺮ ﺑﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻡ ﺑﻪ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻘﺪ ﺃﺩ‪‬ﻯ ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﻨﻘﺾ؟‬ ‫ﻭﻳﺠﻮﺯ ﺍﻟﺤﻀﻮﺭ ﻻﺳﺘﺨﻼﻑ ﺍﻟﺠﺒﺎﺭ ﺇﺫﺍ ﺍﺳﺘﺨﻠﻒ ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﻬﻮﺩ‬ ‫ﻏﻴﺮ ﺃﻣﻨﺎﺀ ﺃﻭ ﺍﺳﺘﺨﻠﻒ ﻏﻴﺮ ﺍﻷﻣﻴﻦ ﻭﺍﻟﺸﻬﻮﺩ ﺃﻣﻨﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﺨﻠﻴﻔﺔ ﻏﻴﺮ ﺃﻣﻨﺎﺀ ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﺤﻀﻮﺭ‪،‬‬ ‫ﻭﺍﺳﺘﺨﻼﻑ ﺍﻟﻌﺸﻴﺮﺓ ﻛﺎﺳﺘﺨﻼﻑ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﻭﻳﺰﻭﺝ ﺧﻠﻴﻔﺔ ﺍﻟﺠﺒﺎﺭ ﻋﺒﻴﺪ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﺇﻣﺎﺀﻩ ﺑﺤﺴﺐ ﺍﻟﻤﺼﻠﺤﺔ ﻛﻮﻛﻴﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫‪ 5 ٩٣‬ع ا ‪ D% CP‬ا‪$+F‬‬ ‫ﺇﻥ ﺍﺗﻬﻤﻮﻩ ﺟﺎﺯ ﻟﻬﻢ ﻧﺰﻋﻪ ﻭﺇﻗﺎﻣﺔ ﺧﻴﺮ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺼﻠﺢ ﻟﻠﺨﻼﻓﺔ‪،‬‬ ‫ﻭﺇﻥ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﺧﺎﺋﻦ ﺃﻭ ﻣﻘﺼﺮ ﻟﺰﻣﻬﻢ ﺇﻗﺎﻣﺔ ﻏﻴﺮﻩ ﺇﻥ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﺗﻠﺰﻣﻬﻢ‬ ‫ﺍﺗﻬﺎﻣﺎ ﻓﻘﻂ ﻷﻧﻪ ﻗﺪ ﺩﺧﻞ ﺍﻟﻮﻛﺎﻟﺔ ﺑﺄﻣﺮ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺠﺎﺋﺮ ﻗﺎﺋﻢ‬ ‫‬‫ﺇﺫﺍ ﺍﺗﻬﻤﻮﻩ‬ ‫ﻣﻘﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﻲ ﻋﺪﻝ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﻮﻛﻴﻞ ﻋﺪﻝ ﻭﺧﻴﺎﻧﺘﻪ ﺃﻭ ﺗﻘﺼﻴﺮﻩ‬ ‫ﻏﻴﺮ ﻣﺘﻴﻘﻦ ﻓﻠﻢ ﻳﻠﺰﻣﻬﻢ ﺇﺑﻄﺎﻟﻪ ﻣﻊ ﻋﺪﻡ ﺍﻟﻴﻘﻴﻦ)‪.(٢‬‬ ‫‪ AH ٩٤‬ا ‪$+FH A CP‬‬ ‫‬ ‫ﻭﻛﻴﻼ ﺳﻮﺍﻩﺃﻱ‪ :‬ﺳﻮﻯ ﺍﻟﺠﺎﺋﺮﻓﻬﻮ ﺃﺟﻮﺯ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺍﻹﺛﻢ‪،‬‬ ‫ﺇﻥ ﺃﻗﺎﻣﻮﺍ‬ ‫ﻭﺃﺣﻖ ﻣﻦ ﻓﻌﻞ ﺍﻟﺠﺒﺎﺭ ﻭﻭﻛﻴﻠﻪ ﻭﻟﻮ ﻟﻢ ﻳﺘﻬﻤﻮﻩ ﻭﻟﻢ ﻳﻜﻦ ﻏﻴﺮ ﺻﺎﻟﺢ ﻟﻬﺎ ﻭﻟﻮ ﻛﺎﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٧٩/٢‬ ‪ ،٥٨٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٤/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٦٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٣/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٥/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪86‬‬ ‫ﺛﻘﺔ ﻗﻮ ‪‬ﻳﺎ ﻓﺈﻧﻪ ﻳﺒﻄﻞ ﺇﺫﺍ ﺃﺑﻄﻠﻮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺤﻞ ﻟﻬﻢ ﻧﺰﻋﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻭﻛﻠﻮﻩ‬ ‫ﺃﺛﺒﺖ)‪.(١‬‬ ‫‪k ٩٥‬ﻼن و‪ $P‬ا ‪ CP‬اﻷول إذا ‪A %‬ه‬ ‫ﺗﺒﻄﻞ ﻭﻛﺎﻟﺔ ﺍﻟﻮﻛﻴﻞ ﺍﻷﻭﻝ ﺇﺫﺍ ﻋﻠﻢ ﺑﺘﻐﻴﻴﺮﻩ‪ ،‬ﻭﺿﻤﻦ ﻣﺎ ﻓﻌﻞ ﺑﻌﺪ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺑﻄﻞ ﻓﻌﻠﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻩ ﻭﻛﻴﻠﻬﻢ‪ ،‬ﺃﻭ ﺑﻠﻎ ﻓﺄﺟﺎﺯﻩ ﺃﻭ ﺃﺟﺎﺯﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ .‬ﻭﺇﻻ‬ ‫ﺟﺎﺯ ﻣﺎ ﻓﻌﻞ ﺑﻼ ﻏﻠﻂ‪ ،‬ﺃﺭﺍﺩ ﺑﺎﻟﻐﻠﻂ ﻣﺨﺎﻟﻔﺔ ﺍﻟﺤﻖ ﻛﺎﻟﺮﺑﺎ ﺃﻭ ﺟﻮﺭ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٩٦‬إ‪ $/e‬و‪, P‬ف ‪/ 6#‬ل ا‬ ‫ﺻﺎﻟﺤﺎ ﺇﻻ ﺇﻥ ﺳﺒﻘﻪ ﺗﻮﻛﻴﻞ‬ ‫‬‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻻ ﻳﺒﻄﻞ ﺗﻮﻛﻴﻞ ﺍﻟﺠﺒﺎﺭ ﺇﻥ ﺃﻗﺎﻡ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻌﻪ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻭﻛﻴﻠﻬﻢ ﺛﺎﺑﺖ ﺩﻭﻥ ﻭﻛﻴﻞ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٨/٥‬ ‪.٦٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٦٩/٥‬‬ ‫ﺗﻌﺪﺩ ﺍﻷﻭﺻﻴﺎﺀ‪ ،‬ﻭﺣﺪﺩ ﺍﻟﻤﻮﺻﻲ ﻟﻜﻞ ﻭﺍﺣﺪ ﺍﺧﺘﺼﺎﺻﻪ‪ ،‬ﺑﺄﻥ ﻋﻬﺪ ﺇﻟﻰ ﺃﺣﺪ ﺍﻷﻭﺻﻴﺎﺀ‬‫‪‬‬‫)‪ (٣‬ﺇﺫﺍ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺸﺆﻭﻥ ﺍﻷﺭﺍﺿﻲ‪ ،‬ﻭﺇﻟﻰ ﺁﺧﺮ ﺑﺸﺆﻭﻥ ﺍﻟﻤﺘﺠﺮ‪ ،‬ﺃﻭ ﺍﻟﻤﺼﻨﻊ‪ ،‬ﻭﺇﻟﻰ ﺛﺎﻟﺚ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﺃﻣﺮ‬ ‫ﺃﻃﻔﺎﻟﻪ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﻨﻬﻢ ﻣﺎ ﺟﻌﻞ ﺇﻟﻴﻪ ﺩﻭﻥ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﻭﺻﻰ ﺇﻟﻰ ﻭﺻﻴﻴﻦ ﻓﻲ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺟﻌﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺘﺼﺮﻑ ﻣﻨﻔﺮ ﺩﺍ‪،‬‬ ‫ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻭﺻﻴﺖ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻤﺎ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﺃﻣﺮ ﺃﻃﻔﺎﻟﻲ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻜﻤﺎ ﺃﻥ ﻳﻨﻔﺮﺩ‬ ‫ﺑﺎﻟﺘﺼﺮﻑ‪ ،‬ﻛﺎﻥ ﻟﻜﻞ ﻭﺻﻲ ﺃﻥ ﻳﻨﻔﺮﺩ ﺑﺎﻟﺘﺼﺮﻑ؛ ﻷﻥ ﺍﻟﻤﻮﺻﻲ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺻ ‪‬ﻴﺎ‬ ‫ﻣﻨﻔﺮ ﺩﺍ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺻﺤﺔ ﺗﺼﺮﻓﻪ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪.‬‬ ‫ﺃﻣﺎ ﻟﻮ ﺃﻭﺻﻰ ﺇﻟﻰ ﻭﺻﻴﻴﻦ ﻟﻴﺘﺼﺮﻓﺎ ﻣﺠﺘﻤﻌﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺘﺼﺮﻑ‪ ،‬ﻓﻠﻮ‬ ‫ﺗﺼﺮﻑ ﺃﺣﺪﻫﻤﺎ ﺑﺪﻭﻥ ﺍﻵﺧﺮ ﺃﻭ ﺗﻮﻛﻴﻞ ﻣﻨﻪ ﻛﺎﻥ ﻟﻪ ﺭﺩ ﺗﺼﺮﻓﻪ؛ ﻷﻥ ﺍﻟﻤﻮﺻﻲ ﻟﻢ ﻳﺠﻌﻞ ﺫﻟﻚ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ ﺑﻨﻈﺮﻩ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻻ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﻲ‬ ‫ﻋﻤﻼ‪ ،‬ﻓﺈﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺻﺎﻳﺔ ﻻ ﺗﺘﺨﺼﺺ ﺑﺎﻟﺘﺨﺼﻴﺺ‬‫ﻣﺎ ﺇﺫﺍ ﺧﺼﺺ ﻟﻜﻞ ﻭﺻﻲ ‬ ‫ﻣﻦ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﻮﺻﻲ ﻭﺻ ‪‬ﻴﺎ ﻓﻴﻤﺎ ﻳﻤﻠﻜﻪ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺳﻠﻄﺔ‬ ‫=‬‫ﺍﻟﻮﺻﻲ‪.‬‬ ‫‪87‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺍﻟﺠﺒﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﺑﺎﻉ ﻭﻛﻴﻠﻪ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻹﻧﺴﺎﻥ‪ ،‬ﻭﺑﺎﻋﻪ ﻭﻛﻴﻠﻬﻢ ﻵﺧﺮ‪ ،‬ﺣﻜﻢ ﻟﻤﻦ‬ ‫ﺳﺒﻖ ﺑﻴﻌﻪ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻮﻛﺎﻟﺔ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒ ‪‬ﻴﻦ ﺍﻟﺴﺒﻖ ﻭﻟﻢ ﻳﺮﺝ ﺑﻴﺎﻧﻪ‪ ،‬ﺃﻭ ﺗﺒ ‪‬ﻴﻦ‬ ‫ﺍﺗﺤﺎﺩ ﺍﻟﻮﻗﺖ ﻓﺴﺦ‪ ،‬ﻭﺇﻥ ﺭﺟﻲ ﺍﻟﺒﻴﺎﻥ ﺑﻼ ﻓﺴﺎﺩ ﻣﺒﻴﻊ ﺁﺧﺮ ﺣﺘﻰ ﻳﺘﺒ ‪‬ﻴﻦ ﺃﻭ ﻳﺌﺴﻮﺍ‬ ‫ﻣﻨﻪ ﺇﻻ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻳﺒﻄﻞ ﻓﻴﻬﺎ ﺗﻮﻛﻴﻞ ﺍﻟﺠﺒﺎﺭ ﻓﻲ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ ،‬ﺃﻭ ﻗﻮﻝ‬ ‫ﻏﻴﺮﻩ ﺛﻢ ﺗﺒ ‪‬ﻴﻦ ﺍﻻﺗﺤﺎﺩ ﻓﻲ ﻭﻗﺖ ﺍﻟﺒﻴﻊ‪ ،‬ﺃﻭ ﺃﻳﺲ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻓﻔﻌﻞ ﻭﻛﻴﻞ ﺍﻟﺠﺒﺎﺭ‬ ‫ﺑﺎﻃﻞ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺼﺢ ﻣﻨﻪ ﻣﺎ ﺗﻤﺤﺾ ﻻ ﻣﺎ ﺷﻚ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻌﻞ ﻭﻛﻴﻠﻪ ﻭﻭﻛﻴﻠﻬﻢ‬ ‫ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻛﺬﺍ ﻭﻛﻴﻞ ﻃﺎﺋﻔﺔ ﻭﻭﻛﻴﻞ ﻃﺎﺋﻔﺔ‪.‬‬ ‫ﻗﺎﺋﻤﺎ ﺑﺎﻟﺒﻠﺪﺓ ﻭﻣﻨﺎﻓﻌﻬﺎ ﻓﻼ ﻳﻨﺰﻉ ﻭﻛﻴﻠﻪ ﻭﻻ ﻳﺒﻄﻞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺠﺒﺎﺭ ‬ ‫ﺑﺘﻮﻛﻴﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﻢ ﺗﻮﻛﻴﻞ ﺁﺧﺮ ﻣﻌﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺧﺎﺋ ﻨﺎ ﺃﻭ‬ ‫ﻻ ﻳﺼﻠﺢ ﻓﻴﺠﻮﺯ ﻧﺰﻋﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻤﺘﻨﻊ ﻓﺼﺪﻕ ﺑﺎﻟﻮﺟﻮﺏ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﻭﺇﺫﺍ ﺗﻌﺪﺩ ﺍﻷﻭﺻﻴﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ ﻣﻄﻠﻘﺎ ﻋﻦ ﺍﻟﺘﺨﺼﻴﺺ ﺃﻭ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻻﻧﻔﺮﺍﺩ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻉ‪،‬‬‫=‬ ‫ﻣﺜﻼ‪ ،‬ﻓﻠﻠﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺁﺭﺍﺀ‪ .‬ﻓﺄﺑﻮ‬‫ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﺃﻭﺻﻴﺖ ﺇﻟﻴﻜﻤﺎ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﺷﺆﻭﻥ ﺃﻃﻔﺎﻟﻲ ‬ ‫ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ ﻳﻘﻮﻻﻥ‪ :‬ﻟﻴﺲ ﻷﺣﺪ ﺍﻟﻮﺻﻴﻴﻦ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺘﺼﺮﻑ‪ ،‬ﺇﻻ ﺃﻧﻬﻤﺎ ﺍﺳﺘﺜﻨﻴﺎ ﻣﻦ ﺫﻟﻚ‬ ‫ﺑﻌﺾ ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻓﺄﺟﺎﺯﺍ ﻟﻜﻞ ﻭﺍﺣﺪ ﺍﻻﻧﻔﺮﺍﺩ ﺑﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻷﻧﻬﺎ ﺗﺼﺮﻓﺎﺕ ﻋﺎﺟﻠﺔ ﻻ ﺗﺤﺘﻤﻞ‬ ‫ﺍﻟﺘﺄﺧﻴﺮ‪ ،‬ﺃﻭ ﻷﻧﻬﺎ ﻻﺯﻣﺔ ﻟﺤﻔﻆ ﺍﻟﻤﺎﻝ‪ ،‬ﺃﻭ ﻷﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﺃﻱ ﻓﻴﻬﺎ ﻣﺘﻌﺬﺭ‪ ،‬ﻛﺘﺠﻬﻴﺰ ﺍﻟﻤﻴﺖ‬ ‫ﺑﺪ‬ ‫ﻭﻗﻀﺎﺀ ﺩﻳﻨﻪ‪ ،‬ﻭﺭﺩ ﺍﻟﻤﻐﺼﻮﺏ ﺍﻟﻤﻌﻴﻦ‪ ،‬ﻭﺭﺩ ﺍﻟﻮﺩﻳﻌﺔ ﻭﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻤﻌﻴﻨﺘﻴﻦ‪ ،‬ﻭﺷﺮﺍﺀ ﻣﺎ ﻻ ‬ ‫ﻟﻠﺼﻐﻴﺮ ﻣﻨﻪ ﻛﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﻜﺴﻮﺓ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﻬﺒﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﺨﺼﻮﻣﺔ ﻋﻦ ﺍﻟﻤﻴﺖ ﻓﻴﻤﺎ ﻳﺪﻋﻰ ﻟﻪ ﺃﻭ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺸﻖ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﻀﺮ ﺗﺄﺧﻴﺮﻩ‪.‬‬ ‫ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﺮﻳﺐ ﻣﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ‪ ،‬ﻓﺈﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺃﻭﺻﻰ ﺇﻟﻰ ﺍﺛﻨﻴﻦ‬ ‫ﺑﺪ ﻣﻦ‬‫ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺘﺼﺮﻑ ﻟﻢ ﻳﻨﻔﺮﺩ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﺘﺼﺮﻑ‪ ،‬ﺑﻞ ﻻ ‬ ‫ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺃﻣﺮ ﺍﻷﻃﻔﺎﻝ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﺗﻔﺮﻗﺔ ﺍﻟﻮﺻﺎﻳﺎ ﻏﻴﺮ ﺍﻟﻤﻌﻴﻨﺔ‪ ،‬ﻭﻗﻀﺎﺀ ﺩﻳﻦ‬ ‫ﻟﻴﺲ ﻓﻲ ﺍﻟﺘﺮﻛﺔ ﺟﻨﺴﻪ‪ .‬ﻭﺃﻣﺎ ﺭﺩ ﺍﻷﻋﻴﺎﻥ ﺍﻟﻤﺴﺘﺤﻘﺔ ﻛﺎﻟﻤﻐﺼﻮﺏ ﻭﺍﻟﻮﺩﺍﺋﻊ ﻭﺍﻷﻋﻴﺎﻥ ﺍﻟﻤﻮﺻﻰ‬ ‫ﺑﻬﺎ ﻭﻗﻀﺎﺀ ﺩﻳﻦ ﻓﻲ ﺍﻟﺘﺮﻛﺔ ﺟﻨﺴﻪ‪ ،‬ﻓﻸﺣﺪﻫﻤﺎ ﺍﻻﺳﺘﻘﻼﻝ ﺑﻪ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻷﺣﺪ ﺍﻟﻮﺻﻴﻴﻦ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺘﺼﺮﻑ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﺗﻌﺬﺭ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﺎﻟﺤﺎﻛﻢﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺤﻨﺎﺑﻠﺔﻳﻘﻴﻢ ﺃﻣﻴ ﻨﺎ ﻣﻘﺎﻡ‬ ‫ﺍﻟﻐﺎﺋﺐ ﺑﺎﻟﺘﺼﺮﻑ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٦/٧‬ ‪.٢١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪88‬‬ ‫ﺍﻟﻮﺟﻮﺏ ﺇﻥ ﺃﻃﺎﻗﻮﺍ ﺑﻼ ﺗﻮﻟﺪ ﻓﺘﻨﺔ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺎﻡ‬ ‫ﻭﻛﻴﻼ ﺑﻌﺪﻩ ﺑﻄﻠﺖ ﻭﻛﺎﻟﺔ ﻭﻛﻴﻠﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ﻭﻛﻴﻠﻪ‬‫‬‫‬ ‫ﻭﻛﻴﻼ ﻭﺃﻗﺎﻡ ﺍﻟﻤﺴﻠﻤﻮﻥ‬‫ﺍﻟﺠﺒﺎﺭ‬ ‫ﺳﻴﻤﺎ ﺇﻥ‬ ‫‬‫ﺻﺎﻟﺤﺎ ﻟﻠﻮﻛﺎﻟﺔ‪ ،‬ﻷﻥ ﺍﻟﺠﺒﺎﺭ ﻓﻲ ﺫﻟﻚ ﻗﺎﺋﻢ ﺑﺎﻟﺤﻖ ﻓﻼ ﻳﻨﻘﺾ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﺧﻴﻔﺖ ﺍﻟﻔﺘﻨﺔ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺗﻔﺮﻕ ﺍﻟﻌﺸﻴﺮﺓ ﺃﻭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﻌﺸﻴﺮﺓ ﺃﻭ ﺍﻣﺘﻨﻌﺖ‬ ‫ﻭﻛﻴﻼ ﺑﻼ ﻋﻠﻢ ﺑﻔﻌﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻻ ﻳﺮﺩ‬ ‫‬‫ﻓﺄﻗﺎﻣﺖ ﻛﻞ ﻃﺎﺋﻔﺔ‬ ‫ﻓﻌﻞ ﺍﻵﺧﺮ ﻭﻻ ﻳﻀﻤﻦ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺑﺘﻮﻛﻴﻞ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻳﻐﻠﻂ‪ ،‬ﺃﺭﺍﺩ ﺑﺎﻟﻐﻠﻂ‬ ‫ﻣﺨﺎﻟﻔﺔ ﺍﻟﺤﻖ‪ ،‬ﻛﻌﻤﻞ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻭﻝ ﺇﻥ ﻏﻠﻂ ﺑﻄﻞ ﻣﺎ ﻋﻤﻞ ﺑﺎﻟﻐﻠﻂ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻌﻠﻢ ﺍﻷﻭﻝ ﺃﻭ ﻛﺎﻥ ﺍﻻﺳﺘﺨﻼﻑ ﻓﻲ ﻭﻗﺖ ﻓﺎﻟﻜﻞ ﻭﻛﻼﺀ ﻭﺇﻥ ﺍﺗﻔﻘﺖ‬ ‫ﺍﻟﻌﺸﻴﺮﺓ ﻋﻠﻰ ﺗﻌﻴﻴﻦ ﻭﺍﺣﺪ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﺢ ﺍﻷﻭﻝ ﺃﻭ ﻛﺎﻥ ﻏﻴﺮ ﺃﻣﻴﻦ‬ ‫ﻓﺎﻟﻮﻛﻴﻞ ﺗﺎﻟﻴﻪ)‪.(١‬‬ ‫‪+I ٩٧‬ن ا ‪ CP‬ا‪ k+‬ع م ‪ /i‬ا‬ ‫ﺍﻟﻤﺘﻄﻮﻉ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ ﺑﻼ ﻣﻘﻴﻢ ﻟﻪ ﻻ ﻳﻀﻤﻦ ﻣﺎ ﺿﺎﻉ ﺇﻥ ﻋﺪﻝ ﻭﺭﺃﻯ‬ ‫ﺻﻼﺣﺎ ﻓﻴﻤﺎ ﻓﻌﻞ‪ ،‬ﻭﻟﻢ ﻳﻘﺼﺮ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻭﻛﻴﻞ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﺃﻭ ﻋﻠﻢ ﺑﻪ)‪.(٢‬‬ ‫‬ ‫‪ E3 ٩٨‬ا‪ /i o‬ا إن ‪3‬ن و‪EI‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻧﺰﻉ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﺃﺏ ﺍﻟﻴﺘﻴﻢ ﺇﻥ‬ ‫ﺧﺎﻥ ﺃﻭ ﺿﻴﻊ‪ ،‬ﺃﻭ ﺟﻦ ﺃﻭ ﻋﺠﺰ‪ ،‬ﻭﻓﻲ ﺍﻻﺭﺗﺪﺍﺩ ﺧﻼﻑ ﺇﻥ ﺗﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺰﻉ‬ ‫ﺧﻠﻴﻔﺔ ﺃﺏ ﻭﻟﻜﻦ ﻳﻀﻢ ﺇﻟﻴﻪ ﻣﻦ ﻳﺼﻠﺢ‪ ،‬ﻭﻟﻠﻤﺤﺘﺴﺐ ﻣﺎ ﻟﻠﻮﻛﻴﻞ ﺇﻥ ﻛﺎﻥ ﺑﻔﻌﻞ‬ ‫ﺍﻟﺼﻼﺡ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ ﻭﻟﻢ ﺗﻜﻦ ﻟﻪ ﻋﺸﻴﺮﺓ ﻭﻟﻢ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦٩/٥‬ ‪ ،٧٠‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨١/٢‬ ‪.٥٨٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٢/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٢١/٩‬ ‪.١٢٢‬‬ ‫‪89‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺗﻜﻦ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻛﺎﻥ ﺫﻟﻚ ﻭﻟﻢ ﻳﻮﻛﻠﻮﺍ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺘﺴﺐ‬ ‫ﺃﻭ ﻭﻛﻴﻞ ﺍﻟﺠﺎﺋﺮ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻣﺎﻟﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻭﺇﻻ ﺿﻤﻦ ﺍﻟﺘﻠﻒ)‪.(١‬‬ ‫‪ ٩٩‬اﻻب ‪ 6#‬ام ‪ /i‬ا‬ ‫ﺃﺟﺎﺯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﻥ ﻳﺤﺘﺴﺐ ﻟﻪ ﻏﻴﺮ ﺍﻟﺜﻘﺔ ﺇﻻ ﻓﻲ ﺩﻓﻊ ﺍﻟﻤﺎﻝ ﺃﻭ ﻗﺒﻀﻪ ﻓﻼ ﺇﻻ‬ ‫ﺍﻟﺜﻘﺔ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ« ﺇﻥ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﺒﻴﻨﺔ ﺍﻟﻤﺤﺘﺴﺐ‪ ،‬ﻭﻟﻪ ﻣﺎ ﻟﻠﻮﺻﻲ‪ ،‬ﺇﻻ‬ ‫ﻓﻲ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺘﺴﺎﺏ ﺇﻻ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺤﻜﺎﻡ‪ ،‬ﻭﺟﻮﺯ ﻋﻨﺪ ﻋﺪﻡ‬ ‫ﺍﻟﺤﻜﺎﻡ‪ ،‬ﻭﺟﻮﺯ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺠﺒﺮ‬ ‫ﺃﺣﺪﺍ ﻓﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺍﻟﻤﻌﺘﻮﻩ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺑﻞ ﻳﻠﻲ ﺫﻟﻚ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﻮﻛﺎﻟﺔ‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻻ ﻳﻤﻜﻦ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻘﻴﺎﻡ ﻓﻴﻪ ﻭﻳﺠﺒﺮ ﻋﻠﻴﻪ ﻷﻥ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﻭﻟﻲ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﺜﻖ ﺑﻪ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺘﻮﻟﻰ‬ ‫ﺑﻨﻔﺴﻪ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻣﺮ ﻭﻧﻬﻲ ﻓﻴﻪ ﻭﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻣﺘﻰ ﻗﺪﺭ ﺃﻭ ﻭﺟﺪ ﻓﻌﻞ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﻥ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻮﺻﻲ‪ ،‬ﻓﻲ ﻣﺼﺎﻟﺢ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻓﻲ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻣﺎ ﺩﻭﻥ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻭﺇﺛﺒﺎﺕ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻴﻤﺎ ﻳﺰﻳﻞ ﻣﻦ ﻣﺎﻟﻪ‪.‬‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻘﻴﺎﺽ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﺸﺮﺍﺀ ﻟﻪ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ‬ ‫ﺍﻟﻤﺤﺘﺴﺐ‪ ،‬ﺃﻥ ﺫﻟﻚ ﺃﺻﻠﺢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻳﺠﻮﺯ ﻟﻪ ﻓﻌﻞ ﺫﻟﻚ ﻟﻠﻴﺘﻴﻢ؟‬ ‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻟﻜﻦ ﻻ ﻳﻜﻮﻥ ﺗﺮﻙ ﺍﻟﻤﺤﺘﺴﺐ‪ ،‬ﻟﺸﻔﻌﺔ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺑﻤﺰﻳﻞ ﺣﺠﺔ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺷﻔﻌﺘﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺘﺴﺐ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺃﻥ ﻳﺨﺘﻨﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻭﺻﻲ‪ .‬ﺃﻭ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٨٣/٢‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٧١/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪90‬‬ ‫ﻭﻟﻲ‪ .‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﺑﻐﻴﺮ ﻣﺸﻮﺭﺗﻬﻢ‪ ،‬ﻭﻧﺰﻑ ﺍﻟﺪﻡ‪ ،‬ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻓﻲ‬ ‫ﻣﺎﻟﻪ‪.‬‬ ‫ﺍﺣﺘﺴﺎﺑﺎ‪ .‬ﻭﻻ ﻭﺻﻲ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻻ ﻭﻟﻲ ﻟﻪ‪ .‬ﻭﺍﻟﻴﺘﻴﻢ ﻣﻤﻦ‬ ‫‬‫ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ‬ ‫ﻳﺤﻤﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺪ ﺍﻟﺬﻱ‬ ‫ﺑﻌﻀﺎ ﻳﺬﻫﺐ‪ ،‬ﺃﻥ‬ ‫ﻳﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻪ ﻣﺜﻠﻪ ﻳﺨﺘﻦ‪ ،‬ﺃﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻌﻞ ‬ ‫ﺍﻟﺼﺒﻲ ﻏﻴﺮ ﻣﺘﻌﺒﺪ ﺑﺬﻟﻚ‪ .‬ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺤﺴﺒﺔ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻳﺘﻮﻟﺪ ﻋﻠﻴﻪ ﻣﻨﻪ‬ ‫ﺍﻟﻀﺮﺭ)‪.(١‬‬ ‫‪ ١٠٠‬ا‪ ! V+‬ن ‪${ t‬‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺤﺘﺴﺐ ﺛﻘﺔ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻻﺣﺘﺴﺎﺏ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ .‬ﻭﻫﻮ ﺿﺎﻣﻦ ﻟﺠﻤﻴﻊ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻋﺪﻡ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻮﻛﻴﻞ ﻭﺍﻟﺤﺎﻛﻢ‪ .‬ﻭﺃﻭﻟﻮ ﺍﻟﻴﺪ‬ ‫ﻭﺍﻷﻣﺮ‪ ،‬ﻣﻦ ﺍﻟﻘﻮﻡ‪ .‬ﻭﻛﺎﻥ ﻓﻲ ﻋﺼﺮ ﺍﻟﺜﻘﺔ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﺬ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻴﻪ ﺣﻜﻢ‪.‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻛﻞ ﻣﻨﻬﻢ ﻳﻠﺘﻤﺲ ﻟﻨﻔﺴﻪ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻔﺘﻴﺎ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﻬﺬﺍ‬ ‫ﻫﻮ ﺣﺎﻝ ﺍﻟﻌﺪﻡ‪.‬‬ ‫ﻓﻠﻮ ﺍﺣﺘﺴﺐ ﻣﺤﺘﺴﺐ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﺍﷲ؛ ﻷﻥ ﻋﻠﻰ ﺍﻟﻜﻞ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺤﻜﺎﻡ‪ ،‬ﺃﻥ ﻳﻘﻮﻡ ﺑﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺣﻘﻮﻕ‬ ‫ﺍﻹﺳﻼﻡ‪ .‬ﻭﻣﻦ ﺃﻭﺟﺐ ﺍﻟﺤﻘﻮﻕ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ﻟﻸﻳﺘﺎﻡ‪ .‬ﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪Ì Ë Ê É È Ç Æ Å Äà  Á À ﴿ :‬‬ ‫‪] ﴾ Í‬ﺍﻟﻨﺴﺎﺀ‪.(٢)[١٢٧ :‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٤٧/٩‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.١٠/٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٢٦/٣‬ ‪.١٤٩/٩ ،٤٢٧‬‬ ‫‪91‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ١٠١‬اﻷو‪ K‬ﻻب ‪/ 6#‬ل ا‪K/‬‬ ‫ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﻛﺎﻥ ﺃﻭﻟﻰ‪ ،‬ﺇﺫﺍ ﺍﺳﺘﻮﻭﺍ ﻓﻲ ﺍﻟﺜﻘﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﻛﺎﻥ ﺃﻛﻤﻞ ﻓﻲ ﺍﻟﺨﻼﻝ ﺍﻟﺤﻤﻴﺪﺓ‪ ،‬ﻭﺃﺟﻤﻊ ﻟﻠﺨﺼﺎﻝ ﺍﻟﺮﺷﻴﺪﺓ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻰ‪ ،‬ﻭﻟﻮ‬ ‫ﻧﺴﺒﺎ ﻟﻠﻴﺘﻴﻢ‪ .‬ﻭﻳﺘﺤﺮﻯ ﺍﻟﻌﺪﻝ‬ ‫‬‫ﻛﺎﻥ ﻏﻴﺮﻩ‪ ،‬ﻣﻤﻦ ﻫﻮ ﺩﻭﻧﻪ ﻓﻲ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻫﻮ ﺃﻗﺮﺏ‬ ‫ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﺍﻟﺘﻮﻓﻴﺮ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﻌﺼﺒﺎﺕ ﻣﺎ ﻛﺎﻧﻮﺍ ﺃﻭﻟﻰ ﻣﻦ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﺛﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﺍﻷﺟﻨﺒﻴﻴﻦ‪ ،‬ﻭﺃﻭﻟﻮﺍ ﺍﻟﻌﺼﺒﺎﺕ‪ :‬ﺍﻟﺠﺪﺍﺕ‪ ،‬ﻭﺍﻷﺏ‪ ،‬ﺛﻢ ﺍﻷﺥ‪ ،‬ﺛﻢ ﺍﻟﻌﻢ‪ ،‬ﺛﻢ ﺑﻨﻮﻫﻢ‬ ‫ﻣﺎ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﺃﻭﻟﻮﺍ ﺍﻷﺭﺣﺎﻡ‪ :‬ﺍﻷﻡ‪ ،‬ﺛﻢ ﺍﻟﺠﺪﺓ‪ ،‬ﺛﻢ ﺍﻷﺧﺖ‪ ،‬ﺛﻢ ﺍﻟﻌﻤﺔ‪ ،‬ﺛﻢ ﺍﻟﺨﺎﻟﺔ‪،‬‬ ‫ﺛﻢ ﺑﻨﻮﻫﻢ)‪.(١‬‬ ‫‪ ١٠٢‬أ‪ c3‬ا‪/ / V+‬ل ا  ا‬ ‫ﻣﻦ ﺟﻮﺍﺏ ﺃﺑﻲ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮﻓﻲ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻠﻴﺘﻴﻢ ‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻣﻤﺎ ﻳﻜﺎﻝ‪ ،‬ﺃﻭ ﻳﻮﺯﻥ‪ ،‬ﺑﺴﻌﺮ ﻣﺎ ﻳﺒﻴﻊ ﻓﻲ ﺍﻟﺒﻠﺪ؟‬ ‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻤﺎ ﻳﻜﺎﻝ‪ ،‬ﺃﻭ ﻳﻮﺯﻥ ﺑﺴﻌﺮ ﻣﺎ ﻳﺒﻴﻊ ﻋﻠﻰ‬ ‫ﻏﻴﺮﻩ‪ .‬ﻭﻳﺄﻣﺮ ﻏﻴﺮﻩ‪ ،‬ﺃﻥ ﻳﺰﻥ ﻟﻪ‪ ،‬ﻭﻳﻜﻴﻞ ﻟﻪ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺷﺮﻭﻯ‪ ،‬ﻣﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻳﺘﻴﻢ‪ ،‬ﻟﻪ ﺃﻡ‪ ،‬ﻏﻴﺮ ﺛﻘﺔ‪ .‬ﻓﺒﺎﻋﺖ ﻣﻦ ﺃﺻﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻭﻻ ﻳﺪﺭﻱ ﻛﻴﻒ‬ ‫ﺑﺎﻋﺖ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻓﻲ ﺑﻴﻌﻬﺎ‪ ،‬ﺇﻥ ﻟﻤﻦ ﻋﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﺃﻥ ﻳﻨﺘﻔﻊ ﻣﻦ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻣﻦ ﻳﺪ ﻣﻦ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺣﺮﺍﻡ ﺫﻟﻚ‪ .‬ﻭﺫﻟﻚ ﺟﺎﺋﺰ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﻟﻤﻦ ﻋﻠﻢ ﺫﻟﻚ‪ ،‬ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﻳﺪ ﺍﻷﻡ؛ ﻷﻥ ﺫﻟﻚ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺣ ‪‬ﻘﺎ‪ .‬ﻓﺬﻟﻚ‬ ‫ﻟﻪ ﺟﺎﺋﺰ‪ ،‬ﻣﻦ ﻳﺪ ﺍﻟﻤﺸﺘﺮﻱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻣﻦ ﻳﺪ ﺍﻷﻡ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٠/٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٢/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪92‬‬ ‫‪ ١٠٣‬و‪ 6.‬ا‪6/c‬‬ ‫ﺃﺟﺎﺯ ﻣﻦ ﺃﺟﺎﺯ ﺍﻹﻳﺼﺎﺀ ﺇﻟﻰ ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﻛﺎﻥ ﺛﻘﺔ ﻓﻲ ﺩﻳﻨﻪ؛ ﻷﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺣﺼﻮﻝ ﺇﻧﻔﺎﺫﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﻦ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻣﻲ‬ ‫ﻟﺜﻘﺘﻪ ﻓﻲ ﺩﻳﻨﻪ ﺟﺎﺯ ﺫﻟﻚ ﺇﺫ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺜﻘﺔ ﻓﻲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺇﻧﻔﺎﺫﻫﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺬﻣﻲ ﺍﻟﻤﻮﺻﻮﻑ‪.‬‬ ‫ﻭﻫﺬﺍ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﺬﻣﻲ ﻳﺴﺘﺤﻞ ﻓﻲ ﺩﻳﻨﻪ ﺇﺑﻄﺎﻝ ﻭﺻﺎﻳﺎ ﺍﻟﻤﺴﻠﻢ ﺃﻭ ﺗﻀﻴﻴﻌﻬﺎ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻳﺴﺘﺤﻞ ﺫﻟﻚ ﻓﻠﻴﺲ ﻫﻮ ﺑﺎﻷﻣﻴﻦ ﻋﻠﻴﻬﺎ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٠٤‬ام ‪ K%‬أ‪ /‬ا ‪Ni‬‬ ‫ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻴﺘﻴﻢ ﺭﺣﻢ‪ ،‬ﻭﻻ ﻭﺟﺪ ﻟﻪ ﻣﻦ ﻳﻘﻮﻡ ﺑﺸﺄﻧﻪ‪ ،‬ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻣﻦ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﺇﻻ ﺑﺄﺟﺮ‪ ،‬ﺍﺳﺘﺆﺟﺮ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻣﻦ ﻳﻘﻮﻡ ﺑﺠﻤﻴﻊ ﻣﺼﺎﻟﺢ ﺃﺣﻮﺍﻟﻪ‪،‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﻣﻦ ﻳﺆﻣﻦ ﻋﻠﻴﻪ ﺑﺄﺟﺮ‪ ،‬ﻗﺎﻡ ﺍﻟﺼﺎﻟﺤﻮﻥ‪ ،‬ﻣﻦ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٢٨/٣‬ ‪.٤٢٩‬‬ ‫)‪ (٢‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻲ ﺇﺫﺍ ﻓﺮﺽ ﻟﻪ ﺍﻷﺏ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﺟﺮﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺻﺎﻳﺔ ﻛﺎﻥ ﻟﻪ ﺃﺧﺬﻫﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﺃﻡ ‬ ‫ﺍﻟﻮﺻﻲ ﺍﻟﻐﻨﻲ ﺇﺫﺍ ﻟﻢ ﻳﻔﺮﺽ ﻟﻪ ﺷﻲﺀ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺷﻲﺀ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Î Í Ì ﴿ :‬‬ ‫‪] ﴾ Ï‬ﺍﻟﻨﺴﺎ ﺀ‪[٦ :‬‬ ‫ﻭﻧﺺ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﺍﺧﺘﻠﻒ ﺇﻥ ﻛﺎﻥ ﻟﻠﻮﺻﻲ ﺍﻟﻐﻨﻲ ﻓﻲ ﺍﻟﻮﺻﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﺧﺪﻣﺔ ﻭﻋﻤﻞ‪،‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﺑﻘﺪﺭ ﻋﻤﻠﻪ ﻭﺧﺪﻣﺘﻪ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺻﻲ ﺍﻟﻔﻘﻴﺮ ﺃﺟﺮﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻢ ﻳﻔﺮﺽ ﻟﻪ ﺍﻷﺏ ﺃﻭ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻴﺮﻯ ﺍﻟﺤﻨﻔﻴﺔﻓﻲ ﺍﻻﺳﺘﺤﺴﺎﻥﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺃﻥ ﻟﻠﻮﺻﻲ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﺍﻷﺟﺮ ﻣﻦ ﻣﺎﻝ ﻣﻮﻟﻴﻪ ﻟﺤﺎﺟﺔ ﻓﻘﺮ ﺣﺴﺐ ﺿﻮﺍﺑﻂ ﺗﺤﺪﺩ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ‬ ‫ﺃﺧﺬﻩ‪ ،‬ﻭﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﺍﻷﺧﺬ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻗﻮﻝﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪﻫﻢﺃﻥ ﺍﻟﻮﺻﻲ ﺍﻟﻔﻘﻴﺮ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺷﻲﺀ ﻣﻦ‬ ‫ﻣﺎﻝ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻣﻘﺎﺑﻞ ﻗﻴﺎﻣﻪ ﺑﻤﻬﺎﻡ ﺍﻟﻮﺻﺎﻳﺔ ﺇﺫﺍ ﻟﻢ ﻳﻔﺮﺽ ﻟﻪ ﺍﻷﺏ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٦/٤٣‬ ‪.٢٠٧‬‬ ‫‪93‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺟﻌﻠﻮﻩ‪ ،‬ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﺤﺎﻟﻪ‪ ،‬ﻣﻤﻦ ﻳﺴﺘﻀﻌﻔﻮﻧﻪ ﻓﻲ ﺃﻣﺎﻧﺘﻪ‪ ،‬ﻛﺎﻧﻮﺍ ﻋﻴ ﻨﺎ ﻟﻪ‪،‬‬ ‫ﺣﻀﻮﺍ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻌﻮﺍ‬ ‫ﺗﻀﻴﻴﻌﺎ‪ ،‬‬ ‫‬‫ﻭﻣﻄﻠﻌﻴﻦ ﻋﻠﻰ ﺣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﺭﺃﻭﺍ‬ ‫ﺍﻟﺠﻮﺭ ﻋﻦ ﻣﺎﻟﻪ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺇﻻ ﻃﺎﻗﺘﻬﻢ‪ ،‬ﺑﻤﺎ ﺃﻣﻜﻦ ﻟﻬﻢ‪ .‬ﻭﻟﻬﻢ ﻓﻲ ﺫﻟﻚ ﻣﻊ‬ ‫ﺻﺪﻗﻬﻢ‪ ،‬ﺃﻋﻈﻢ ﺍﻟﺜﻮﺍﺏﺇﻥ ﺷﺎﺀ ﺍﷲ )‪.(١‬‬ ‫‪ ١٠٥‬اﻷ‪G /‬ن ا‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺣﺪ ﺍﻟﺨﺘﺎﻥ ﻓﺄﻣﺮ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﺑﺎﻟﺨﺘﺎﻥ ﻓﻠﻢ ﻳﺰﺩ ﻭﻟﻢ ﻳﻨﻞ‬ ‫ﺍﻟﺤﺸﻔﺔ ﻓﻤﺎﺕ ﻓﻼ ﻗﺼﺎﺹ ﻭﻻ ﺩﻳﺔ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﺍﻟﺨﺎﺗﻦ ﻭﺃﺻﺎﺏ‬ ‫ﺍﻟﺤﺸﻔﺔ ﻓﻌﻠﻴﻪ ﻻ ﻋﻠﻰ ﺁﻣﺮﻩ ﻭﻻ ﻋﺎﻗﻠﺔ ﺃﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺇﻥ ﻣﺎﺕ ﺍﻟﻴﺘﻴﻢ ﺑﺎﻟﺨﺘﺎﻥ ﺿﻤﻦ ﺍﻵﻣﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﻟ ‪‬ﻴﺎ‪،‬‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻳﻠﻲ ﺃﻣﺮ ﺧﺘﺎﻥ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻪ ﺍﻟﺤﺎﻛﻢ‬ ‫ﻭﺇﻥ ﻋﻠﻤﻪ ﺍﻟﺨﺘﺎﻥ ﻏﻴﺮ ﻭﻟﻴﻪ ﺿﻤﻨﺎ ‬ ‫ﻓﺼﺎﻋﺪﺍ)‪.(٢‬‬ ‫‬‫ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺍﺛﻨﺎﻥ‬ ‫)‪(٣‬‬ ‫‪I ١٠٦‬ب ا ‪ ,‬ا‪i‬د‪V‬‬ ‫ﻳﻘﺎﻡ ﻟﺘﺮﺑﻴﺔ ﺍﻟﻴﺘﻴﻢ ﺛﻘﺔ ﻭﺇﻥ ﺑﺄﺟﺮﺓ ﻣﻦ ﻣﺎﻟﻪ ﻭﻻ ﻳﻀﺮﺑﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺇﻻ ﺃﻣﻪ‪،‬‬ ‫ﻭﺗﻀﺮﺑﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺀ ﺇﻥ ﺍﻣﺘﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﻓﻲ ﺗﺮﻛﻪ ﺿﺮﺭ ﻟﻪ‪ ،‬ﻭﺟﻮﺯ ﻟﻜﻞ ﻣﻦ ﻗﺎﻡ ﺑﻪ‬ ‫ﺻﻼﺣﺎ ﻓﻲ ﺗﺄﺩﻳﺒﻪ‪ ،‬ﻭﻟﻤﻌﻠﻤﻪ ﺿﺮﺑﻪ ﻋﻠﻰ‬ ‫‬‫ﺃﻥ ﻳﻀﺮﺑﻪ ﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻳﺆﺩﺑﻪ ﺇﻥ ﺭﺃﻯ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٣٥ ،١٣٤/٩‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٦/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٤٧/٣‬ ‪.٤٤٨‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧١/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١١٩/٩‬ ‪.١٢٠‬‬ ‫)‪ (٣‬ﻭﻟﻪ ﺿﺮﺏ ﺍﻟﻴﺘﻴﻢ ﻓﻴﻤﺎ ﻳﻀﺮﺏ ﻭﻟﺪﻩ‪ ،‬ﻭﺍﻷﻡ ﻛﺎﻷﺏ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻣﺎﺕ‬ ‫ﺗﺄﺩﻳﺒﺎ ﻓﻌﻠﻴﻬﺎ ﺍﻟﻀﻤﺎﻥ‪.‬‬ ‫‬‫ﺍﻟﺼﺒﻲ ﺑﻀﺮﺏ ﺍﻷﻡ‬ ‫‬ ‫ﻭﻛﻴﻔﺎ‬‫ﻛﻤﺎ‬ ‫ﻭﻣﻤﺎ ﻳﺬﻛﺮ‪ :‬ﺃﻥ ﺿﺮﺏ ﺍﻟﺘﺄﺩﻳﺐ ﻣﻘﻴﺪ ﺑﻮﺻﻒ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻣﺤﻠﻪ ﻓﻲ ﺍﻟﻀﺮﺏ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬‬ ‫ﻭﻣﺤﻼ‪ ،‬ﻓﻠﻮ ﺿﺮﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺬﺍﻛﻴﺮ ﻳﺠﺐ ﺍﻟﻀﻤﺎﻥ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻭﻟﻮ ﺳﻮﻃ ﺎ‬‫‪‬‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻷﻧﻪ ﺇﺗﻼﻑ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٤٤/١٢‬ ‪.٢٤٥‬‬ ‫‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪94‬‬ ‫ﺻﻼﺣﺎ ﻟﻪ‪ ،‬ﻭﻟﻮ‬ ‫‬‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻬﺪﺩ ﺑﺎﻹﺳﺎﺀﺓ ﻭﺍﻟﻀﺮﺏ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺤﺘﺴﺒﺎ‪ ،‬ﻭﻟﻮ ﺃﺛﺮ ﺍﻟﺤﺒﻞ ﻓﻴﻪ ﻣﻦ‬ ‫‬‫ﺻﻼﺣﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻭﺇﻥ‬ ‫‬‫ﺭﺑﻄﻪ ﻭﺃﺭﺍﺩ ﺑﻪ‬ ‫ﺗﺠﺬﺑﻪ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺍﻟﻴﺘﻴﻢ ﻻ ﻳﻀﺮﺏ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻀﺮﺏ ﻭﻟﺪﻩ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻳﺘﻴﻤﺎ‪ ،‬ﺃﻭ ﻟﻪ ﺃﺏ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ‬ ‫ﻭﻳﺠﻮﺯ ﻟﻸﻡ ﺿﺮﺏ ﻭﻟﺪﻫﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ .‬ﻛﺎﻥ ‬ ‫ﺭﺟﻼ‪ ،‬ﺳﺄﻝ ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﺎﻝ‪ :‬ﻣ ‪‬ﻢ ﺃﺿﺮﺏ ﻣﻨﻪ ﻳﺘﻴﻢ؟ ﻓﻘﺎﻝ‪» :‬ﻣﻤﺎ ﺗﻀﺮﺏ ﻣﻨﻪ‬ ‫ﻭﻟﺪﻙ«)‪.(١‬‬ ‫ﻣﺤﺘﺴﺒﺎ ﻟﻪ‪،‬‬ ‫‬‫ﻭﻣﻦ ﺧﺎﻑ ﻋﻠﻰ ﻳﺘﻴﻢ‪ ،‬ﻣﻦ ﺑﺮﻭﺯﻩ‪ ،‬ﻓﻬﺪﺩﻩ ﺑﺎﻹﺳﺎﺀﺓ ﻭﺍﻟﻀﺮﺏ‪،‬‬ ‫ﺇﻥ ﺫﻟﻚ ﺟﺎﺋﺰ ﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺻﺎﻟﺢ ﺍﻟﻴﺘﻴﻢ ﻭﻟﻮ ﺃﻧﻪ ﺭﺑﻄﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺬﻟﻚ‬ ‫ﺻﻼﺣﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ ﺷﻲﺀ‪ ،‬ﻭﻟﻮ ﺃﺛﺮ ﺍﻟﺤﺒﻞ ﻓﻲ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺗﺠﺬﺑﻪ‪ ،‬ﻟﻢ‬ ‫ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ ﺿﻤﺎﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻤﻌﻠﻢ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻀﺮﺑﻪ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺩﺏ‪ .‬ﻭﻻ ﻳﻀﺮﺑﻪ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ)‪.(٢‬‬ ‫‪/ E ١٠٧‬ل ا ‪ N‬إ‬ ‫ﻳﺠﻮﺯ ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻣﻪ ﺃﻭ ﻭﻟﻴﻪ ﺃﻭ ﻣﺘﻄﻮ ﻋﺎ‪ ،‬ﺃﻭ ﺧﻠﻴﻔﺔ‬ ‫ﺃﻥ ﻳﺒﻴﻊ ﻣﻦ ﺃﺻﻞ ﻣﺎﻟﻪ ﺇﻥ ﺍﺣﺘﺎﺝ ﺑﻘﺪﺭ ﺍﻟﺜﻤﻦ‪ ،‬ﺃﻭ ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺃﻥ ﻳﺒﻴﻊ ﺑﺄﺭﺧﺺ ﻣﻦ ﺍﻟﺜﻤﻦ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺍﻟﺮﺧﺺ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺒﻴﻊ ﺑﻘﺪﺭ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﺃﻱ‪ :‬ﻳﺒﻴﻊ ﺑﻘﺪﺭ ﻣﺎ ﻳﺼﻞ ﺑﻪ ﺇﻟﻰ ﻭﻗﺖ ﻳﻮﺟﺪ ﻟﻪ‬ ‫ﻓﻴﻪ ﻃﻌﺎﻡ‪ ،‬ﺃﻭ ﻳﻮﺟﺪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﺆﺧﺮ ﺍﻟﺒﻴﻊ ﺣﺘﻰ ﻳﻨﻘﻀﻲ ﻃﻌﺎﻣﻪ ‬ ‫ﻣﺜﻼ‬ ‫ﺑﻞ ﻳﺸﺮﻉ‪ ،‬ﻭﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺇﺫ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻳﻌﺘﺮﺽ ﻣﻮﺍﻧﻊ ﺍﻟﺒﻴﻊ ﺃﻭ ﻣﻮﺍﻧﻊ‬ ‫ﺗﻌﺠﻴﻞ ﺍﻟﺜﻤﻦ ﺃﻭ ﻣﻮﺟﺒﺎﺕ ﺍﻟﺨﺼﻮﻣﺔ‪ ،‬ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﻟﺸﻴﺦ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻮﻟﻲ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺡ‪.١٠٦٩٦ :‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٣/٥‬ ‪ ،٧٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٠ ،١١٩/٩‬‬ ‫‪95‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺃﻧﻪ ﻳﺒﻴﻊ ﺑﻘﺪﺭ ﻣﺎ ﻳﻜﻔﻴﻪ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﺑﺎﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺒﻘﻰ‬ ‫ﻋﻨﺪﻩ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﺷﻲﺀ ﻣﻦ ﻃﻌﺎﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺑﻴﻊ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﺎﺟﺔ ﻭﺇﻻ‬ ‫ﺳﻴﻢ ﺑﺒﺨﺲ ﻓﻠﻴﺒﻊ ﻣﺎ ﻭﺟﺪ ﺑﻴﻌﻪ ﺑﻼ ﺑﺨﺲ‪ ،‬ﻭﻟﻮ ﺃﻛﺜﺮ‪ ،‬ﻭﺍﻟﻤﺮﺟﻊ ﺇﻟﻰ ﺻﻼﺡ‬ ‫ﺍﻟﻴﺘﻴﻢ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺒﻴﻊ ﻳﺘﻢ ﺑﻌﻠﻢ ﺃﻭﻟﻴﺎﺋﻪ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ‪ ،‬ﻭﺇﻻ ﻓﺒﻌﻠﻢ ﺍﻟﻌﺸﻴﺮﺓ ﺃﻭ‬ ‫ﺍﻟﺼﻠﺤﺎﺀ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺛﻤﺔ ﺣﺎﻛﻢ ﻋﺪﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻔﻰ ﻋﻠﻤﻪ‪ ،‬ﺃﻭ ﺃﻣﺮ ﻫﻮ ﺑﺎﻟﺒﻴﻊ‪،‬‬ ‫ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﺑﻌﻠﻢ ﺍﻟﺼﻠﺤﺎﺀ‪ ،‬ﻭﻟﻮ ﻭﺟﺪﺕ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﺑﻔﻌﻞ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻭﻟﻮ ﺑﻼ‬ ‫ﻋﻠﻢ ﺍﻟﻌﺸﻴﺮﺓ ﺃﻭ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺤﺬﺭ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﺑﺼﻼﺡ ﻟﻠﻴﺘﻴﻢ ﻭﻣﺎ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻮﺩ ﺿﺮﻩ ﻋﻠﻰ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻈﺮ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺼﻠﺤﺎﺀ ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻓﺄﻫﻞ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻤﺸﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﺑﺎﻟﺮﺧﺺ ﺍﻟﺒﻴﻦ ﺃﻭ ﺑﺎﻟﻤﺤﺎﺑﺎﺓ ﺃﻭ ﺑﺎﻟﻐﺒﻦ‬ ‫ﺃﺑﻄﻞ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻭ ﺍﻟﻌﺸﻴﺮﺓ ﺍﻟﺒﻴﻊ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﺗﺼﺒﻎ ﺛﻴﺎﺏ ﺍﻟﻴﺘﻴﻢ ﺑﺎﻟﺸﻮﺭﺍﻥ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺍﻟﺴﻮﺍﺩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﻳﺴﺮﻩ‪ ،‬ﻭﻻ ﻳﻀﺮﻩ‪ .‬ﻭﻛﺎﻥ ﻓﻲ ﻣﺎﻟﻪ ﺳﻌﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺸﺘﺮﻱ ﻟﻪ ﺍﻟﻨﻌﻞ ﻭﺍﻟﺪﻫﻦ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻭﻳﺘﻌﺎﻫﺪ ﺑﺎﻟﻠﺤﻢ‪ ،‬ﻓﻲ ﻛﻞ‬ ‫ﺷﻬﺮ ﻣﺮﺓ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻭ ﺃﻗﻞ‪ .‬ﻭﻳﺸﺘﺮﻱ ﻟﻪ ﻓﻲ ﺯﻣﺎﻥ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺤﻨﺎﺀ ﻭﺍﻟﺠﻮﺯ‪ .‬ﻭﻣﺎ‬ ‫ﺍﻋﺘﺎﺩﻩ ﻣﻊ ﻭﺍﻟﺪﻩ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻏﻠﺔ ﻣﺎﻟﻪ ﺳﻌﺔ ﻋﻦ ﻻﺯﻣﻪ‪ ،‬ﻭﻣﺼﺎﻟﺢ ﻣﺎﻟﻪ‬ ‫ﻭﻳﺸﺘﺮﻱ ﻟﻪ ﻣﺜﻞ ﺍﻟﺼﻠﺤﺔ‪ ،‬ﺍﻟﺘﻲ ﻳﺸﺮﺏ ﺑﻬﺎ ﻭﺍﻟﺠﻔﻨﺔ ﺍﻟﺘﻲ ﻳﻌﺠﻦ ﻟﻪ ﻓﻴﻬﺎ‪،‬‬ ‫ﻭﺍﻟﻔﺮﺍﺵ ﺍﻟﺬﻱ ﻳﻨﺎﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺤﺼﻴﺮ ﻭﺍﻟﺴﻤﺔ ﻭﺍﻟﻮﺳﺎﺩﺓ ﻭﺍﻟﺒﺮﻣﺔ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﺍﻟﻤﻜﻮﻙ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﻣﻦ ﻗﻤﺎﺵ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺢ ﺍﻟﻴﺘﻴﻢ‪،‬‬ ‫ﻭﻣﻦ ﻣﺼﺎﻟﺢ ﻣﺎﻟﻪ ﻭﻛﺎﻥ ﺃﺧﺬ ﺫﻟﻚ ﺃﺻﻠﺢ ﻟﻪ ﻣﻦ ﺗﺮﻛﻪ‪ .‬ﻭﻛﺎﻥ ﻓﻲ ﻏﻠﺔ ﻣﺎﻟﻪ‪ ،‬ﺳﻌﺔ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻋﻦ ﻓﻀﻞ ﻻﺯﻣﻪ ﻭﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻣﺼﺎﻟﺢ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻫﻮ ﺃﻟﺰﻡ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺟﺎﺯ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﺿﺎﻕ ﺑﻪ ﺍﻟﻤﺎﻝ‪ ،‬ﺗﺮﻙ ﺇﻟﻰ‬ ‫ﺫﻟﻚ ﻛﻠﻪ‪ .‬ﻭﺇﻻ ﻓﺎﻷﻭﻟﻰ ﺑﺬﻟﻚ ﻣﺎ ﻻ ‬ ‫ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ ﻭﺃﻧﻔﻊ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪96‬‬ ‫ﻭﺇﻥ ﻣﺮﺽ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺟﺎﺯ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻪ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻐﺎﻟﻲ ﻭﺍﻟﺪﻭﺍﺀ‬ ‫ﻭﺍﻟﺪﻫﻦ‪ ،‬ﺍﻟﺬﻱ ﻳﺨﺎﻑ ﻓﻲ ﺗﺮﻛﻪ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻫﻮ ﻻﺯﻡ‪ .‬ﻭﻳﻔﻌﻞ ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻣﻦ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻣﻦ ﻓﻀﻞ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻓﻀﻞ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻗﻮﺗﻪ‪ ،‬ﺃﻭ ﺃﺻﻞ ﻣﺎﻟﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﺮﻓﺎﻫﻴﺔ‪ ،‬ﻭﺍﻟﺘﻔﻜﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﻓﻀﻞ‬ ‫ﻏﻠﺔ ﻣﺎﻟﻪ‪ ،‬ﺑﻼ ﻣﻀﺮﺓ‪ ،‬ﺗﺪﺧﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻣﺼﺎﻟﺢ ﻣﺎﻟﻪ)‪.(١‬‬ ‫‪ ١٠٨‬إ‪k‬ل ‪/ E‬ل ا إذا ‪rG +O E‬‬ ‫‬ ‫ﺭﺟﻼ ﻣﺎﺕ ﺑﺠﺒﻞ ﻧﻔﻮﺳﺔ‪،‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺤﻤﺪ ﻭﻳﺴﻼﻥ ‪ : ƒ‬ﺃﻥ‬ ‫ﻭﻗﺪ ﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﺑﻨﻪ ﺧﻠﻴﻔﺔ‪ ،‬ﻓﺒﺎﻉ ﺍﻟﺨﻠﻴﻔﺔ ﻏﻠﺔ ﺯﻳﺘﻮﻥ ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺑﺜﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻓﻌﻠﻢ ﺑﺬﻟﻚ ﺃﺑﻮ ﻣﻬﺎﺻﺮ ‪ ، ƒ‬ﻓﺮﺃﻯ ﻓﻲ ﺑﻴﻌﻪ ﻣﺤﺎﺑﺎﺓ ﻓﻄﺮﺩ‬ ‫ﻣﻨﻪ ﺍﻟﻤﺸﺘﺮﻱ ﻓﺄﺧﺬ ﺍﻷﺟﺮﺍﺀ ﻟﺬﻟﻚ ﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﻳﻌﻨﻲ ﺑﺎﻟﺰﻳﺘﻮﻥ ﺍﻟﺜﻤﺎﺭ‬ ‫ﻓﺨﺮﻃﻮﻩ ﻭﺟﻤﻌﻮﻩ ﻓﺄﻣﺮ ﺑﻪ ﻭﻃﺤﻦ‪ ،‬ﻓﺄﻋﻄﻰ ﻣﻨﻪ ﺍﻷﺟﺮﺓ ﻭﺭﻓﻊ ﻣﻨﻪ ﻧﻔﻘﺔ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻓﺸﻜﺎ ﺑﻪ ﺧﻠﻴﻔﺔ‬ ‫‬‫ﺍﻟﻴﺘﻴﻢ ﺳﻨﺔ‪ ،‬ﺛﻢ ﺑﺎﻉ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﺛﻨﻲ ﻋﺸﺮ‬ ‫ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ ﺇﻟﻰ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻣﻬﺎﺻﺮ‪ :‬ﻳﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻳﺴﺄﻟﻪ ﺍﷲ ﻋﻦ ﻫﺬﺍ ﺃﻧﺎ ﺃﻭ ﻓﻼ ﻧﺎ؟ ﻳﻌﻨﻲ ﺧﻠﻴﻔﺔ ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ؛‬ ‫ﻭﺻﺎﺭ ﻓﻌﻞ ﺃﺑﻲ ﻣﻬﺎﺻﺮ ﺳﻴﺮﺓ ﻟﻤﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﻷﻧﻬﻢ‬ ‫ﻗﺎﻟﻮﺍ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺣﺴﻦ ﺍﻟﻨﻈﺮ‪.‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ‪ 5‬ﺃﺑﻄﻞ ﻓﻌﻞ ﺍﻟﺨﻠﻴﻔﺔ ﺇﺫ ﻟﻢ ﻳﻮﺍﻓﻖ ﺍﻟﺤﻖ ﻷﻥ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Å Äà  Á À ﴿ :‬‬ ‫‪] ﴾ Í Ì Ë Ê É È Ç Æ‬ﺍﻟﻨﺴﺎﺀ‪.(٢)[١٢٧ :‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٥/٥‬ ‪ ،٧٦‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٤/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٣٢ ،١٢٥/٩‬ ‪.١٣٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٧٦/٥‬ ‪.٧٧‬‬ ‫‪97‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ١٠٩‬اد ‪ K% V‬ا‬ ‫ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺑﺎﻉ ﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﻭﻛﻴﻠﻪ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻪ ﺩﺍﺑﺘﻪ ﺃﻭ ﺧﺎﺩﻣﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺪﺍﺑﺔ ﺃﻭ ﺍﻟﺨﺎﺩﻡ ﻋﻴﺐ ﻣﻤﺎ ﻳﺮﺩ ﺑﻪ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﺄﺩﺭﻙ ﺑﺬﻟﻚ‪ ،‬ﺃﻋﻠﻰ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ‬ ‫ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﻏﺮﻡ ﺑﺬﻟﻚ ﺍﻟﻌﻴﺐ؟ ﻓﻘﻴﻞ ﻓﻲ ﺫﻟﻚ‪ :‬ﺇﻥ ﺭﺩ ﺍﻟﻤﺸﺘﺮﻱ ﺍﻟﺪﺍﺑﺔ ﺃﻭ‬ ‫ﺍﻟﺨﺎﺩﻡ ﺑﺬﻟﻚ ﺍﻟﻌﻴﺐ ﻓﺬﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﺮﺩ ﻣﻦ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﺇﻥ ﺛﺒﺖ ﺫﻟﻚ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻮﺻﻲ‪ ،‬ﻏﺮﻡ ﻣﻦ ﻗﺒﻞ ﺍﻷﺭﺵ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺮﻑ ﺍﻟﻌﻴﺐ ﻓﺒﺎﻉ‬ ‫ﺑﻌﺪ ﻋﻠﻤﻪ ﺑﺎﻟﻌﻴﺐ‪ ،‬ﻭﻛﺘﻤﻪ ﺍﻟﻤﺸﺘﺮﻱ ﻓﺬﻟﻚ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﺬﻟﻚ‬ ‫ﺍﻟﻌﻴﺐ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﻓﻲ ﺫﻟﻚ ﻏﺮﻡ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻌﻴﺐ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ)‪.(١‬‬ ‫‪ H ١١٠‬و| ا ‪ % 6.‬ا وأ‪/‬‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻥ ﻳﺰﻭﺝ ﺃﻣﺔ ﺍﻟﻴﺘﻴﻢ ﻭﻓﻲ ﻫﺬﺍ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﻻ ﺗﻄﻠﻖ ﺯﻭﺟﺔ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻻ ﺯﻭﺟﺔ ﻋﺒﺪﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‪ ،‬ﺃﻥ ﻳﺄﺫﻥ ﻟﻌﺒﺪ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﺘﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ ﻓﻲ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺟﺎﺯ‪ .‬ﻭﺿﻤﻦ ﺍﻟﻮﺻﻲ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻤﺆﻭﻧﺔ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻄﻠﻖ ﺯﻭﺟﺔ ﻋﺒﺪﻩ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ : 5‬ﻭﻛﻴﻞ ﺍﻟﻴﺘﻴﻢ ﻻ ﻳﺰﻭﺝ ﻋﺒﺪﻩ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻴﺘﻴﻢ ﻧﻔﻘﺔ‬ ‫ﻋﺒﺪﻩ‪ ،‬ﻭﻧﻔﻘﺔ ﺯﻭﺟﺔ ﻋﺒﺪﻩ‪ ،‬ﻭﻻ ﺃﻣﺘﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺰﻭﺝ ﺍﻟﻮﺻﻲ ﻋﺒﺪ ﺍﻟﻴﺘﻴﻢ ﻭﺃﻣﺘﻪ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺰﻭﺝ ﻋﺒﺪﻩ‪ ،‬ﻭﻻ ﺃﻣﺘﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺰﻭﺝ ﺃﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﺰﻭﺝ ﻋﺒﺪﻩ)‪.(٢‬‬ ‫‪+I ١١١‬ن ‪/‬ل ا‬ ‫ﻟﻮ ﺑﺎﻉ ﻣﺤﺘﺴﺐ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺗﺼﺮﻑ ﻓﻴﻪ ﻟﻤﺼﻠﺤﺔ ﻓﻀﺎﻉ ﺑﻼ ﺗﻀﻴﻴﻊ ﻟﻢ‬ ‫ﻣﺘﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫‬‫ﻳﻀﻤﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﻧﻔﺴﻪ ﺧﺎﺋ ﻨﺎ ﻇﺎﻫﺮ ﺍﻟﺨﻴﺎﻧﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﺍﻟﺤﻖ ﺳﻮﺍﺀ‪ ،‬ﻓﻼ ﻧﻠﺰﻣﻪ ﺇﻻ ﻣﺎ ﻧﻠﺰﻡ ﻏﻴﺮﻩ ﻣﻦ ﺗﻀﻴﻴﻊ ﻭﺗﻌﺪﻳﺔ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٥/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٩/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪98‬‬ ‫‬ ‫ﻭﻛﻴﻼ ﻟﻠﻴﺘﻴﻢ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻳﻀﻤﻦ ﻷﻧﻪ ﻣﻤﻦ ﻻ ﻳﻘﻴﻤﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫ﻓﻴﻀﻤﻦ ﻣﺎ ﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺑﻼ ﺃﻣﺮ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺪﻡ‬ ‫ﺍﻟﻤﺤﺘﺴﺐ ﻟﻤﺎﻝ ﻳﺘﻴﻢ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﺑﻼ ﺃﻣﺮ ﻣﻨﻬﻢ‪ ،‬ﻓﻘﻴﻞ‪:‬‬ ‫ﻳﻀﻤﻦ ﻣﺎ ﻓﺴﺪ ﻷﻧﻪ ﻣﺴﺒﻮﻕ ﺑﺎﻟﻮﻟﻲ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺃﻋﻨﻲ ﺃﻧﻬﻢ ﻣﻘﺪﻣﻮﻥ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺻﻮﺍﺑﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻷﻧﻪ‬ ‫‬‫ﻭﻻﻳﺔ ﺫﻟﻚ‪ ،‬ﻭﺑﻄﻞ ﻓﻌﻠﻪ ﺇﻥ ﻟﻢ ﻳﻮﻓﻖ‬ ‫ﻣﺄﻣﻮﺭ ﻣﻌﻬﻢ‪.‬‬ ‫ﻭﻻ ﻳﺒﻴﻊ ﺍﻷﺻﻞ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻋﺮﻭﺿ ﺎ‪ ،‬ﻭﻻ ﻳﺒﻴﻊ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﺃﺟﻴﺰ ﺑﻴﻊ ﺍﻷﺻﻞ ﻣﻊ ﻭﺟﻮﺩ ﻏﻴﺮﻩ‪ ،‬ﻭﺑﻴﻊ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻼﺡ)‪.(١‬‬ ‫‪ ١١٢‬اﻹ‪Fy‬د ‪/ E K%‬ل ا وا‪% $SD‬‬ ‫ﻳﺸﻬﺪ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻋﻠﻰ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺼﻠﺤﺎﺀ ﺃﺷﻬﺪ ﺧﻴﺮ ﻣﻦ ﻭﺟﺪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺃﺣﺪﺍ ﻳﺸﻬﺪﻩ ﺗﻮﻟﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﻭﻋﺪﻝ ﺑﻘﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ‪،‬‬ ‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ‬ ‫ﻭﻣﺮﺍﺩﻩ ﺑﺎﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻳﺸﻬﺪﻫﻢ ﺃﻧﻪ ﺑﺎﻉ ﻭﺃﻧﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﺒ ‪‬ﻴﻦ ﺍﻟﻌﺪﻝ ﻓﻲ‬ ‫ﺍﻹﻧﻔﺎﻕ ﺑﻌﺪ ﺫﻟﻚ ﻭﻋﺪﻣﻪ ﻟﻴﺘﻴﻢ ﺃﻭ ﻏﻴﺮﻩ ﻓﻴﻘﺎﻡ ﻟﻪ ﺑﺤﻘﻪ‪ ،‬ﻭﺇﻥ ﺃﺷﻬﺪ ﺃﻧﻪ ﻳﻨﻔﻖ ﻛﻞ‬ ‫ﻳﻮﻡ ﻛﺬﺍ ﻓﻬﻮ ﺃﺣﻮﻁ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻛﻠﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻔﻘﻪ ﺃﺷﻬﺪ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺎﻹﺷﻬﺎﺩ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﺩﻓﻌﻨﺎ ﻟﻬﻢ ﺃﻣﻮﺍﻟﻬﻢ ﺑﻌﺪ ﺑﻠﻮﻏﻬﻢ ﻭﺇﻳﻨﺎﺱ‬ ‫ﺍﻟﺮﺷﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﺑﻴﺪﻩ ﺷﻲﺀ ﺑﺒﻴﺎﻥ ﻓﻼ ﻳﺨﺮﺟﻪ ﺇﻟﻰ ﺻﺎﺣﺒﻪ ﺃﻭ ﻣﻦ‬ ‫ﺃﺫﻥ ﺻﺎﺣﺒﻪ ﺑﺎﻹﺧﺮﺍﺝ ﺇﻟﻴﻪ ﺇﻻ ﺑﻪ‪ ،‬ﻭﺇﻻ ﺿﻤﻦ ﺇﻥ ﻭﻗﻊ ﺍﻹﻧﻜﺎﺭ ﻓﻴﻜﻮﻥ ﻗﺪ‬ ‫ﺿﻴﻊ ﻣﺎﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٧/٥‬ ‪ ،٧٨‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٩٠/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٢٠/٣‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٠/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨١/٥‬ ‪.٨٢‬‬ ‫‪99‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪/ E $SP ١١٣‬ل ا‬ ‫ﺻﻼﺣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺑﻴﻌﻪ‬ ‫‬‫ﺟﺎﺯ ﻟﻪ ﺑﻴﻌﻪ ﺑﻼ ﻣﻨﺎﺩﺍﺓ ﺇﻥ ﺭﺟﺎ ﻟﻪ ﻓﻴﻪ‬ ‫ﺑﻼ ﻣﻨﺎﺩﺍﺓ ﺇﻥ ﻛﺎﻥ ﺑﺮﺃﻱ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺑﻮﻓﺎﺀ ﻓﻲ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﺎﻉ ﺇﻻ ﺑﺎﻟﻨﺪﺍﺀ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺒﻴﻌﻪ ﺇﻻ ﺑﺎﻟﻨﺪﺍﺀ‪ ،‬ﺃﺭﺑﻊ ﺟﻤﻊ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻻ‬ ‫ﻳﻠﺰﻣﻪ ﻓﻴﻪ ﺩﺭﻙ ﻣﻦ ﻣﺸﺘﺮﻳﻪ ﻗﺎﻝ ﻟﻪ ﻋﻨﺪ ﺍﻟﻌﻘﺪ‪ :‬ﺃﺑﺎﻳﻌﻚ ﻫﺬﺍ ﻭﻻ ﻋﻠﻢ ﻟﻲ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫ﺿﻤﺎﻥ ﻋﻠﻲ ﻓﻲ ﺩﺭﻛﻪ ﻭﻇﻬﻮﺭ ﻋﻴﺒﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪.‬‬ ‫‬ ‫ﻋﺎﺟﻼ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﻧﺴﻴﺌﺔ ﺿﻤﻦ ﺇﻥ ﻟﻢ ﻳﻮﻑ ﻟﻪ‪ ،‬ﻭﺟﻮﺯ‬ ‫ﻧﻘﺪﺍ ﺃﻭ‬ ‫ﻭﻻ ﻳﺒﻴﻊ ﺇﻻ ‬ ‫ﺻﻼﺣﺎ‪ ،‬ﻭﺿﻤﻦ ﺇﻥ ﻟﻢ ﻳﻮﻑ ﻟﻪ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ‪ :‬ﺇﻥ ﺑﺎﻋﻪ‬ ‫‬‫ﺃﻥ ﻳﺒﻴﻊ ﻧﺴﻴﺌﺔ ﺇﻥ ﺭﺃﻯ‬ ‫ﺑﻤﺴﺎﻭﻣﺔ ﻭﻏﺒﻨﻪ ﺍﻟﻌﺸﺮ ﺍﻧﺘﻘﺾ‪ ،‬ﻭﺗ ‪‬ﻢ ﺇﻥ ﻛﺎﻥ ﺃﻗﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻏﺒﻨﻪ ﺍﻟﺨﻤﺲ ﺃﻭ‬ ‫ﺃﻛﺜﺮ ﻭﺇﻻ ﻛﻤﺎ ﺇﺫﺍ ﻏﺒﻨﻪ ﺍﻟﺴﺪﺱ ﺗ ‪‬ﻢ)‪.(١‬‬ ‫‪/ C5 ١١٤‬ل ا إ‪ # A  K‬ا‪+O‬‬ ‫ﺇﻥ ﺣﻤﻠﻪ ﺇﻟﻰ ﻣﻜﺎﻥ ﻳﻐﻠﻮ ﻓﻴﻪ ﻣﻊ ﻏﻴﺮ ﺛﻘﺔ ﺿﻤﻦ ﺇﻥ ﺗﻠﻒ ﺑﻐﻴﺮ ﻏﺎﻟﺐ‪،‬‬ ‫ﻭﺍﻷﺣﺴﻦ ﻟﻤﻦ ﺍﺑﺘﻠﻲ ﺑﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﻻ ﻳﺨﺎﻃﺮ ﺑﻪ ﻭﻳﻨﻈﺮ ﻟﻪ ﺃﻭﻓﺮ ﻓﻲ ﺑﻠﺪﻩ‬ ‫ﻭﻟﻮ ﺭﺟﺎﻟﻪ ﺃﻛﺜﺮ ﻣﻨﻪ ﻓﻲ ﻏﻴﺮﻩ ﻣﻊ ﺍﻟﺨﻄﺮ‪ ،‬ﻭﺇﻥ ﺣﻤﻠﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﻛﺎﻥ ﺃﻭﻓﺮ‬ ‫ﻓﺼﻼﺡ ﻟﻪ‪ ،‬ﻛﺬﺍ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪.‬‬ ‫ﻭﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺍﻟﻌﺎﻓﻴﺔ ﻭﻋﺪﻣﻬﺎ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﺘﻠﻒ‪ ،‬ﻛﺎﻟﺒﺤﺮ؛‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺣﺐ ﺃﻭ ﻏﻴﺮﻩ ﻭﻻ ﻧﻔﺎﺩ ﻟﻪ ﺇﻻ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﻟﻢ ﻳﻨﻔﻖ‬ ‫ﻓﻲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺧﺎﻑ ﻭﺻﻴﻪ ﺗﻠﻔﻪ ﻓﺤﻤﻠﻪ ﻓﻴﻪ ﻭﺗﻠﻒ ﻓﺈﻧﻪ ﻻ ﻳﻀﻤﻨﻪ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﻟﻪ‬ ‫ﺃﺑﻮﻩ ‬ ‫ﻣﺎﻻ ﻓﻲ ﺍﻟﺰﻧﺞ ﻓﻠﻮﺻﻴﻪ ﺃﻥ ﻳﻮ ‪‬ﻛﻞ ﺛﻘﺔ ﻓﻲ ﻗﺒﻀﻪ ﻭﻳﻮﺻﻠﻪ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻻ‬ ‫ﺿﻤﺎﻥ ﺇﻻ ﺇﻥ ﺿ ‪‬ﻴﻊ ﺇﺫ ﻻ ﻳﺼﻞ ﺇﻻ ﻣﻦ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻋﺎﺋﺸﺔ ﺃﻋﻄﺖ ﻣﺎﻝ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤١/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪100‬‬ ‫ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺍﻟﺒﺤﺮ ﻟﻤﻦ ﻳﺴﺎﻓﺮ ﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻩ ﻣﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻮ ﻓﻲ‬ ‫ﺍﻟﺒﺤﺮ)‪.(١‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺍﺑﺘﻠﻲ ﺑﺄﻣﺮ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﻥ ﻻ ﻳﺨﺎﻃﺮ ﺑﻤﺎﻝ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻟﻔﺴﺎﺩ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺧﻴﺎﻧﺘﻬﻢ ﻭﻗﻠﺔ ﺻﻼﺣﻬﻢ ﻭﻭﺭﻋﻬﻢ‪ ،‬ﻭﻳﻨﻈﺮ‬ ‫ﻟﻪ ﻣﺎ ﻫﻮ ﺃﻭﻓﺮ ﻟﻪ ﻓﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﻷﻛﺜﺮ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻩ ﻋﻠﻰ ﺍﻟﺨﻄﺮ ﺑﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﻤﻠﻪ ﻋﻠﻰ ﻏﻴﺮ ﺧﻄﺮ ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻓﺮ ‪‬‬ ‫ﺣﻈﺎ ﻟﻠﻴﺘﻴﻢ ﻓﺬﻟﻚ ﺻﻼﺡ‪،‬‬ ‫ ﺇﻥ ﺷﺎﺀ ﺍﷲﻭﻫﺬﺍ ﻣﺮﺩﻭﺩ ﺇﻟﻰ ﻧﻈﺮ ﻭﻛﻴﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﺸﻔﻘﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻟﺮﺟﺎﺀ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺻﻼﺡ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻳﺨﺸﻰ ﻋﻘﺎﺏ ﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﺣﺐ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻃﺮﻳﻖ ﻟﻪ ﺇﻻ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﻟﻢ ﻳﻨﻔﻖ‬ ‫ﺣﻴﺚ ﻫﻮ‪ ،‬ﻭﺧﺸﻲ ﻋﻠﻴﻪ ﺍﻟﺘﻠﻒ‪ ،‬ﻭﺣﻤﻠﻪ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﺗﻠﻒ‪ ،‬ﻟﻢ‬ ‫ﺃﺭ ﻋﻠﻴﻪ ﺿﻤﺎﻧﺎ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪D/ ١١٥‬ز‪ $%‬ا ا ‪/  6# CP‬‬ ‫ﻭﺇﻥ ﻗﺎﻡ ﺍﻟﻴﺘﻴﻢ ﺑﻌﺪ ﻭﻧﺎﺯﻉ ﺍﻟﻮﻛﻴﻞ ﺃﻭ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﺮ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﻟﻢ ﺗﺒﻊ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٨/٥‬ ‪.٧٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٤٢/٩‬ ‪.١٤٣‬‬ ‫)‪ (٣‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺰﺍﻉ ﺑﻴﻦ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻮﺻﻲ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻓﻲ ﻗﺪﺭ ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﻓﻲ ﺃﺻﻠﻬﺎ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻮﺻﻲ‬‫‬ ‫ﺑﻴﻤﻴﻨﻪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻓﻲ ﻧﻔﻘﺔ ﻣﺜﻠﻪﻭﻫﻲ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‬ ‫ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﻘﺘﻴﺮﻭﻻ ﻳﺼﺪﻕ ﻓﻲ ﺍﻟﻔﻀﻞ‪ ،‬ﻷﻧﻪ ﻓﻲ ﻗﺪﺭ ﻧﻔﻘﺔ ﺍﻟﻤﺜﻞ ﻣﺴﻠﻂ‬ ‫ﻋﻠﻴﻪ ﺷﺮ ﻋﺎ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺫﻟﻚ ﺇﺳﺮﺍﻑ ﻓﻼ ﻳﻜﻮﻥ ﻣﺴﻠﻄ ﺎ ﻋﻠﻴﻪ ﺷﺮ ﻋﺎ‪...‬‬ ‫ﻭﻧﺺ ﺍﻟﺤﻨﻔﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻮﺻﻲ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﺑﻼ ﺑﻴﻨﺔ ﺇﻻ ﻓﻲ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﺍﺩ‪‬ﻋﻰ ﻗﻀﺎﺀ ﺩﻳﻦ ﺍﻟﻤﻴﺖ‪ ،‬ﺃﻭ ﺍﺩ‪‬ﻋﻰ ﻗﻀﺎﺀﻩ ﻣﻦ ﻣﺎﻟﻪ ﺑﻌﺪ ﺑﻴﻊ ﺍﻟﺘﺮﻛﺔ ﻗﺒﻞ ﻗﺒﺾ ﺛﻤﻨﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻣﺎﻻ ﺁﺧﺮ ﻓﺪﻓﻊ ﺿﻤﺎﻧﻪ‪ ،‬ﺃﻭ ﺃﺫﻥ ﻟﻪ ﺑﺘﺠﺎﺭﺓ ﻓﺮﻛﺒﻪ ﺩﻳﻮﻥ ﻓﻘﻀﺎﻫﺎ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺃﺩﻯ =‬ ‫ﺃﻥ ﺍﻟﻴﺘﻴﻢ ﺍﺳﺘﻬﻠﻚ ‬ ‫‪101‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺧﺮﺍﺝ ﺃﺭﺿﻪ ﻓﻲ ﻭﻗﺖ ﻻ ﻳﺼﻠﺢ ﻟﻠﺰﺭﺍﻋﺔ‪ ،‬ﺃﻭ ﺟﻌﻞ ﻋﺒﺪﻩ ﺍﻵﺑﻖ‪ ،‬ﺃﻭ ﻓﺪﺍﺀ ﻋﺒﺪﻩ ﺍﻟﺠﺎﻧﻲ‪ ،‬ﺃﻭ‬‫=‬ ‫ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﻣﺤﺮﻣﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺭﻗﻴﻘﻪ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ‪ ،‬ﺃﻭ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻪ ﻣﻤﺎ ﻓﻲ ﺫﻣﺘﻪ ﻭﻛﺬﺍ ﻣﻦ‬ ‫ﻭﺻﺎﻳﺔ ﻣﺎﻝ ﻧﻔﺴﻪ ﺣﺎﻝ ﻏﻴﺒﺔ ﻣﺎﻟﻪ ﻭﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺯﻭﺝ ﺍﻟﻴﺘﻴﻢ ﺍﻣﺮﺃﺓ ﻭﺩﻓﻊ ﻣﻬﺮﻫﺎ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﻣﻀﺎﺭﺑﺎ‪.‬‬ ‫‬‫ﻭﻫﻲ ﻣﻴﺘﺔ‪ ،‬ﺃﻭ ﺍ ‪‬ﺗﺠﺮ ﻭﺭﺑﺢ ﺛﻢ ﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻭﺍﺷﺘﺮﻁ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻟﻘﺒﻮﻝ ﻗﻮﻝ ﺍﻟﻮﺻﻲ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﺩﻭﻥ ﺑ ‪‬ﻴﻨﺔ ﺷﺮﻭﻃ ﺎ ﺛﻼﺛﺔ ﻭﻫﻲ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻓﻲ ﺣﻀﺎﻧﺘﻪ‪ ،‬ﻭﺃﻥ ﻳﺸﺒﻪ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺤﻠﻒ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬‫‬ ‫ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻓﻲ ﺣﻀﺎﻧﺘﻪ ﺑﺄﻥ ﻛﺎﻥ ﻓﻲ ﺣﻀﺎﻧﺔ ﻏﻴﺮﻩ ﻭﺗﻨﺎﺯﻉ ﻣﻌﻪ ﻓﻲ ﺫﻟﻚ ﻓﻠﻴﺲ ﺍﻟﻘﻮﻝ ﻟﻪ‪،‬‬ ‫ﺑﺪ ﻣﻦ ﺑ ‪‬ﻴﻨﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺇﺫﺍ ﻟﻢ ﻳﺸﺒﻪ ﺃﻭ ﻟﻢ ﻳﺤﻠﻒ‪.‬‬ ‫ﺑﻞ ﻻ ‬ ‫ﻭﻧﺺ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻼﺋﻘﺔ ﺻﺪﻕ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ‬ ‫ﻭﺿﻤﻦ ﺍﻟﻮﺻﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻟﺘﻔﺮﻳﻄﻪ‪.‬‬ ‫ﺛﺎﻧﻴ ﺎ‪ :‬ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻣﺪﺓ ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﻓﻲ ﺗﻮﻗﻴﺖ ﻣﻮﺕ ﺍﻟﻤﻮﺻﻲ‪:‬‬ ‫ﺇﺫﺍ ﺗﻨﺎﺯﻉ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻓﻲ ﻣﺪﺓ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ ﺍﻟﻮﺻﻲ‪ :‬ﺃﻧﻔﻘﺖ ﻋﻠﻴﻚ ﻣﻨﺬ ﻋﺸﺮ‬ ‫ﺳﻨﻴﻦ )ﻣﻦ ﺗﺎﺭﻳﺦ ﻣﻮﺕ ﺍﻟﻤﻮﺻﻲ(‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺼﺒﻲ‪ :‬ﺑﻞ ﻣﻨﺬ ﺧﻤﺲ ﺳﻨﻴﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﺘﻨﺎﺯﻉ ﻓﻲ‬ ‫ﺗﺎﺭﻳﺦ ﻣﻮﺕ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ ﺍﻟﻮﺻﻲ‪ :‬ﻣﺎﺕ ﻣﻨﺬ ﺳﻨﺘﻴﻦ ﻓﻘﺎﻝ ﺍﻟﺼﺒﻲ‪ :‬ﺑﻞ ﻣﻨﺬ ﺳﻨﺔ‪.‬‬ ‫ﻓﺎﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺼﺒﻲ‬ ‫ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﺍﺧﺘﻼﻑ ﻓﻲ ﻣﺪﺓ‪ ،‬ﺍﻷﺻﻞ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﻳﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻮﺻﻲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺒ ‪‬ﻴﻨﺔ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻫﺐ ﺃﺑﻮ ﻳﻮﺳﻒ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻮﺻﻲ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺩﻓﻊ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﺼﺒﻲ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪:‬‬ ‫ﺇﺫﺍ ﻭﻗﻊ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻮﺻﻲ ﻭﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻓﻲ ﺩﻓﻊ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‬ ‫ﻓﻠﻠﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺼﺒﻲ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ à ß Þ ÝÜ Û Ú Ù Ø × ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪.[٦ :‬‬ ‫ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻴﻤﻴﻦ ﻟﻘﺒﻮﻝ ﻗﻮﻝ ﺍﻟﺼﺒﻲ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺻﺪﻕ ﺍﻟﻮﻟﺪ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻘﻴﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻗﺒﻮﻝ ﻗﻮﻝ ﺍﻟﺼﺒﻲ ﺑﻬﺬﺍ ﺍﻟﺸﺮﻁ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﻣﻘﺎﺑﻞ ﺍﻟﻤﺸﻬﻮﺭﻭﻫﻮ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ‬ ‫ﺍﻟﻤﺎﺟﺸﻮﻥ ﻭﺍﺑﻦ ﻭﻫﺐﻭﻫﻮ ﺃﻥ ﺍﻟﻘﻮﻝ ﻓﻲ ﺩﻓﻊ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﺼﺒﻲ ﻗﻮﻝ ﺍﻟﻮﺻﻲ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻷﻧﻪ‬ ‫ﺃﻣﻴﻦ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻴﻘﺒﻞ ﻗﻮﻟﻪ ﻓﻴﻪ ﻛﺎﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﻛﺎﻟﻤﻮﺩﻉ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﻮﺻﻲ ﺑﺠﻌﻞ ﻭﺑﻴﻦ ﺍﻟﻮﺻﻲ ﺍﻟﻤﺘﺒﺮﻉ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻮﺻﻲ ﺇﻥ ﻛﺎﻥ ﻣﺘﺒﺮ ﻋﺎ ﻷﻧﻪ ﺃﻣﻴﻦ ﺃﺷﺒﻪ ﺍﻟﻤﻮﺩﻉ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪102‬‬ ‫ﻓﻴﻢ ﺑﺎﻉ ﺑﺼﺤﺔ ﻭﻗﺪﺭ‬ ‫ﺑﻌﺖ ﺑﺄﻛﺜﺮ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺑﻌﺖ ﺑﺮﺧﺺ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﺤﺘﺞ ﻟﺒﻴﻊ ‬ ‫ﺍﻟﺜﻤﻦ ﻭﺍﻟﺤﺎﺟﺔ ﻓﻼ ﺳﺒﻴﻞ ﻋﻠﻴﻪ ﺇﺫﺍ ﺗﺒ ‪‬ﻴﻦ ﺃﻥ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﺍﺩ‪‬ﻋﻰ ﺇﻧﻔﺎﻗﻪ ﻳﻨﻔﻖ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻤﺪﺓ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺤﻠﻔﻪ ﺇﻥ ﺷﺎﺀ ﻣﺎ ﺧﺎﻧﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ E ١١٦‬أ‪/ C.‬ل ا‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﻳﺒﺎﻉ ﺃﺻﻞ ﻳﺘﻴﻢ ﺇﻻ ﺑﺨﻠﻴﻔﺔ ﺃﻭ ﻭﻛﻴﻞ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﻣﻦ ﺍﻟﺤﺎﻛﻢ ﺃﻭ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ‬ ‫= ﺍﻟﻮﺻﻲ ﻣﺘﺒﺮ ﻋﺎ ﺑﻞ ﺑﺄﺟﺮﺓ ﻓﻼ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻓﻲ ﺩﻓﻌﻪ ﺍﻟﻤﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻗﻮﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻷﻥ ﺍﻟﻮﺻﻲ ﻗﺒﺾ‬ ‫ﺍﻟﻤﺎﻝ ﻟﺤﻈﻪ ﻓﻠﻢ ﺗﻘﺒﻞ ﺩﻋﻮﺍﻩ ﻛﺎﻟﻤﺮﺗﻬﻦ ﻭﺍﻟﻤﺴﺘﻌﻴﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٤/٤٣‬ ‪.٢٠٦‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٩/٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ‪.٥٨٨/٢‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﻤﻔﺘﻰ ﺑﻪ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻮﻟﻲ ﺍﻟﻌﺪﻝ )ﻣﺤﻤﻮﺩ ﺍﻟﺴﻴﺮﺓ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻣﺴﺘﻮﺭ ﺍﻟﺤﺎﻝ(‬ ‫ﺃﻥ ﻳﺒﻴﻊ ﻋﻘﺎﺭ ﺍﻟﻘﺎﺻﺮ ﺑﻤﺜﻞ ﺍﻟﻘﻴﻤﺔ ﻓﺄﻛﺜﺮ ﻟﺘﻮﺍﻓﺮ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻋﻨﺪﻩ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺫﻟﻚ ﻟﻠﻮﺻﻲ ﻋﻨﺪ ﻣﺘﺄﺧﺮﻱ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ ﻛﺒﻴﻌﻪ ﻟﺘﺴﺪﻳﺪ ﺩﻳﻦ ﻻ ﻭﻓﺎﺀ ﻟﻪ ﺇﻻ ﺑﻬﺬﺍ‬ ‫ﺧﻴﺮﺍ‪.‬‬ ‫ﺍﻟﻤﺒﻴﻊ‪ ،‬ﻭﻳﻨﻔﺬ ﺑﻴﻊ ﺍﻟﻮﺻﻲ ﺑﺈﺟﺎﺯﺓ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﻟﻪ ﺭﺩﻩ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺘﺼﺮﻑ ﺍﻟﻮﻟﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺎﻟﻤﺼﻠﺤﺔ‪ ،‬ﻓﻠﻸﺏ ﺑﻴﻊ ﻣﺎﻝ ﻭﻟﺪﻩ ﺍﻟﻤﺤﺠﻮﺭ‬ ‫ﻣﻨﻘﻮﻻ‪ ،‬ﻭﻻ ﻳﺘﻌﻘﺐ ﺑﺤﺎﻝ‪ ،‬ﻭﻻ ﻳﻄﻠﺐ ﻣﻨﻪ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﺒﻴﻊ؛ ﻷﻥ ﺗﺼﺮﻓﻪ‬‫‬‫ﻋﻘﺎﺭﺍ ﺃﻭ‬ ‫ﻋﻠﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬‬ ‫ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺻﻲ ﻓﻼ ﻳﺒﻴﻊ ﻋﻘﺎﺭ ﻣﺤﺠﻮﺭﻩ ﺇﻻ ﻟﺴﺒﺐ ﻳﻘﺘﻀﻲ ﺑﻴﻌﻪﺃﻱ‪:‬‬ ‫ﻟﺤﺎﺟﺔ ﺃﻭ ﻣﺼﻠﺤﺔﻭﺑﺒﻴﻨﺔ ﺑﺄﻥ ﻳﺸﻬﺪ ﺍﻟﻌﺪﻭﻝ ﺃﻧﻪ ﺇﻧﻤﺎ ﺑﺎﻋﻪ ﻟﻜﺬﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻴﻊ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺳﺒﺒﺎ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺃﺣﺪ ﻋﺸﺮ ‬‫ﻛﺎﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻤﺤﺠﻮﺭ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻛﺎﻟﻨﻔﻘﺔ ﻭﻭﻓﺎﺀ ‪‬‬ ‫ﻟﺠﻮﺍﺯ ﺑﻴﻊ ﻋﻘﺎﺭ ﺍﻟﻘﺎﺻﺮ ﻣﻦ ﻭﺻﻲ ﺃﻭ ﺣﺎﻛﻢ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻣﺜﻞ ﺍﻟﺤﺎﺟﺔ ﻟﻠﻨﻔﻘﺔ‪ ،‬ﺃﻭ ﻭﻓﺎﺀ ﺩﻳﻦ‬ ‫ﻏﺼﺒﺎ ﺃﻭ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺭﻳﻌﻪ ﻭﻟﻢ‬ ‫‬‫ﻻ ﻗﻀﺎﺀ ﻟﻪ ﺇﻻ ﻣﻦ ﺛﻤﻨﻪ‪ ،‬ﻭﺍﻟﺨﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﻇﺎﻟﻢ ﻳﺄﺧﺬﻩ ﻣﻨﻪ‬ ‫ﻳﺴﺘﻄﻊ ﺭﺩﻩ‪ ،‬ﻭﺑﻴﻌﻪ ﺑﺰﻳﺎﺩﺓ ﺍﻟﺜﻠﺚ ﻋﻠﻰ ﺛﻤﻦ ﺍﻟﻤﺜﻞ ﻓﺄﻛﺜﺮ‪.‬‬ ‫ﻭﺟﻮﺑﺎ‪ ،‬ﻭﻻ ﻳﺒﻴﻊ ﻋﻘﺎﺭﻩ ﺇﻻ ﻓﻲ ﻣﻮﺿﻌﻴﻦ‪:‬‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺘﺼﺮﻑ ﺍﻟﻮﻟﻲ ﻟﻠﻘﺎﺻﺮ ﺑﺎﻟﻤﺼﻠﺤﺔ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﺤﺎﺟﺔ ﻛﻨﻔﻘﺔ ﻭﻛﺴﻮﺓ ﺑﺄﻥ ﻟﻢ ﺗﻒ ﻏﻠﺔ ﺍﻟﻌﻘﺎﺭ ﺑﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻘﺮﺿﻪ ﺃﻭ ﻟﻢ ﻳﺮ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺍﻻﻗﺘﺮﺍﺽ ﺃﻭ ﺧﺎﻑ ﺧﺮﺍﺑﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻟﻤﺼﻠﺤﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻛﺄﻥ ﻳﺮﻏﺐ ﻓﻴﻪ ﺷﺮﻳﻚ ﺃﻭ ﺟﺎﺭ ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻤﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﻫﻮ ﻳﺠﺪ ﻣﺜﻠﻪ‬ ‫=‬‫ﺧﻴﺮﺍ ﻣﻨﻪ ﺑﻜﻠﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺛﻘﻴﻞ ﺍﻟﺨﺮﺍﺝ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﻐﺎﺭﻡ ﻭﺍﻟﻀﺮﺍﺋﺐ ﻣﻊ ﻗﻠﺔ ﺭﻳﻌﻪ‪.‬‬‫ﺑﺒﻌﻀﻪ‪ ،‬ﺃﻭ ‬ ‫‪103‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺍﻷﺻﻞ ﻻ ﻓﻲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺘﻴﺴﺮ ﺍﻟﻮﻛﺎﻟﺔ ﺃﻭ ﺍﻟﺨﻼﻓﺔ ﻭﺍﺣﺘﺎﺝ ﻭﻻ ﻋﺮﻭﺽ‬ ‫ﻟﻪ ﻓﻠﻴﻘﺮﺽ ﻟﻪ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ ﺃﻭ ﻳﺪﺍﻳﻦ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ‬ ‫ﺑﺎﻟﺮﻫﻦ ﻣﻦ ﺃﺻﻞ ﺍﻟﻴﺘﻴﻢ)‪ (١‬ﺇﺫ ﻻ ﻳﺘﺮﻙ ﻟﻠﺠﻮﻉ ﺃﻭ ﻟﻠﻤﻀﺮﺓ‪ ،‬ﻭﻳﺒﻴﻊ ﺃﺻﻞ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ﺑﻌﺪﻝ ﻭﺣﻔﻆ ﻟﻪ ﻭﻟﻮ ﺑﻼ ﻭﻛﺎﻟﺔ ﺃﻭ ﺧﻼﻓﺔ‪ ،‬ﻭﺑﻼ‬ ‫ﻧﻈﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪﻫﻢ ﻳﻨﻈﺮﻭﻥ ﻟﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻴﻢ ﻣﻊ ﺃﻣﻪ‪ ،‬ﺃﻭ ﻣﻊ ﻣﻦ ﻳﻘﻮﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺇﻟﻰ ﻧﻔﻘﺔ‪ .‬ﻭﻟﻴﺲ ﻟﻪ‬ ‫ﺇﻻ ﺃﺭﺽ ﻭﻧﺨﻞ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺒﻼﺩ ﺳﻠﻄﺎﻥ ﻋﺪﻝ ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺄﻣﺮ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻳﻀﻤﻦ ﻫﺬﺍ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺑﺒﻴﻊ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﻟﻰ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ .‬ﻭﻫﻮ‬ ‫ﺃﻗﺮﺏ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻋﻨﺪ ﺷﺮﺍﺀ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺒﻴﻊ‪ ،‬ﺑﻌﻠﻢ ﻣﻦ‬ ‫= ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻮﻟﻲ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻤﺠﻨﻮﻥ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻬﻤﺎ ﺇﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺤﻆ‬ ‫)ﺍﻟﻤﺼﻠﺤﺔ( ﻟﻬﻤﺎ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ …,+ * ) ( ' & % $ # " ! ﴿ :‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ .[١٥٢ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٩٣/٣٠‬ ‪.١٩٤‬‬ ‫)‪ (١‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺭﻫﻦ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ؛ ﻓﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺭﻫﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﺪﻳﻦ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ‬ ‫ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻨﺪ ﺛﻘﺔ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺮﻫﻦ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﻋﻨﺪ ﺍﻷﺟﻨﺒﻲ ﺑﺘﺠﺎﺭﺓ ﺑﺎﺷﺮﻫﺎ ﺃﻭ ﺭﻫﻦ‬ ‫ﺗﺜﻤﻴﺮﺍ ﻟﻪ‪ ،‬ﻭﺍﻟﺮﻫﻦ ﻣﻦ ﺗﻮﺍﺑﻊ‬ ‫‬‫ﻟﻠﻴﺘﻴﻢ ﺑﺪﻳﻦ ﻟﺰﻣﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ‪ ،‬ﻷﻥ ﻟﻠﻮﺻﻲ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻤﺎﻝ ﺍﻟﺼﻐﻴﺮ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻤﻠﻜﻪ ﺇﻳﻔﺎﺀ ﻭﺍﺳﺘﻴﻔﺎﺀ‪ ،‬ﻭﺯﺍﺩﻭﺍ‪ :‬ﻟﻮ ﺭﻫﻦ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺪﻳﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺑﺪﻳﻦ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ ﺟﺎﺯ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﺟﺎﺋﺰﻳﻦ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺟﻮﺍﺯ ﺭﻫﻦ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺪﻳﻦ ﻟﻠﻮﺻﻲ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ‪:‬‬‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ‬ ‫ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ‬ ‫ﺣﻜﻤﺎ‪ ،‬ﻓﻼ ﻳﻤﻠﻜﻪ ﺍﻟﻮﺻﻲ ﻛﺎﻹﻳﻔﺎﺀ‬‫‬‫ﻳﺮﻫﻦ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺪﻳﻦ ﻟﻪ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ ﻷﻥ ﺍﻟﺮﻫﻦ ﺇﻳﻔﺎﺀ‬ ‫ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺘﻮﻟﻰ ﻃﺮﻓﻲ ﺍﻟﻌﻘﺪ ﻓﻲ ﺍﻟﺮﻫﻦ ﻛﻤﺎ ﻻ ﻳﺘﻮﻟﻰ ﻃﺮﻓﻲ ﺍﻟﻌﻘﺪ ﻓﻲ ﺍﻟﺒﻴﻊ‪،‬‬ ‫ﻭﻷﻥ ﺍﻟﻮﺻﻲ ﻣﺘﻬﻢ ﻓﻲ ﺭﻫﻨﻪ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﺪﻳﻦ ﻟﻨﻔﺴﻪ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﺇﻟﻰ ﺃﻧﻪ ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻠﻮﺻﻲ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٢٠٣/٤٣‬ ‪.٢٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪104‬‬ ‫ﻭﻟﻲ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ .‬ﻭﻳﺸﻬﺪﻫﻢ ﺃﻧﻪ ﻗﺪ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻭﻗﺪ ﺑﺎﻉ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻣﺎ ﻗﺪ ﺑﺎﻋﻪ ﺑﻌﻠﻤﻬﻢ‪ ،‬ﺃﻧﻪ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﻣﻨﻪ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﺤﻀﺮ ﻟﻪ ﻭﻟﻲ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻗﺎﻡ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻣﻌﻪ‪ .‬ﻭﺃﻧﻔﻖ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﻣﻤﺎ ﺑﺎﻉ ﻟﻪ‪ .‬ﻓﺈﻥ ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻧﺎﺯﻋﻪ ﻓﻴﻤﺎ ﺑﺎﻉ ﻣﻦ‬ ‫ﻣﺎﻟﻪ‪ .‬ﻭﺻﺢ ﺃﻧﻪ ﻗﺪ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺫﻫﺐ ﻓﻲ ﻣﺆﻭﻧﺘﻪ‪،‬‬ ‫ﻣﺜﻞ ﺫﻟﻚ ﺛﻤﻦ ﻣﺎ ﺑﺎﻉ ﻣﻦ ﻣﺎﻟﻪ ﻭﺻﺢ‪ ،‬ﻓﻼ ﻧﺮﻯ ﺃﻧﻪ ﻳﺪﺭﻛﻪ ﺑﻤﺎ ﺑﺎﻉ‪ ،‬ﻭﻻ ﺛﻤﻨﻪ)‪.(١‬‬ ‫‪ E ١١٧‬أ‪/ C.‬ل ا ‪ A‬ا‪ N‬ع إ‪ $%+N K‬ا‪ ++‬أو ا‪P‬‬ ‫ﻳﺒﻄﻞ ﺑﻴﻊ ﺃﺻﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺤﺘﺴﺐ ﺑﻼ ﺭﺃﻱ ﺟﻤﺎﻋﺔ ﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻣﻦ ﺍﻟﺤﺎﻛﻢ ﻣﻊ ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﺑﻴﻊ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺴﺎﺑﻖ ﻭﺃﻧﻔﻖ ﻋﻠﻴﻪ‬ ‫ﻟﺤﻘﻪ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﺃﺧﺬ ﻫﻮ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﺜﻞ ﻣﺎ ﺃﻧﻔﻖ ﺇﻥ ﻭﺟﺪﻩ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺤﺘﻰ ﻳﺠﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺑﻄﻞ ﻟﻜﻮﻧﻪ ﺑﻼ ﻭﻛﺎﻟﺔ ﺃﻭ ﺧﻼﻓﺔ‪ ،‬ﻭﺃﻧﻔﻖ ﻋﻠﻴﻪ ﺑﺎﺋﻌﻪ ﻟﺤﻘﻪ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻭﺃﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﺎ ﺃﻧﻔﻖ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺃﻧﻔﻘﺖ ﻛﺬﺍ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﻣﺎﻟﻲ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺟﻤﻠﺔ ﻋﻴﺎﻟﻲ‪ ،‬ﻭﺗﺒ ‪‬ﻴﻦ ﺃﻧﻪ ﺃﻗﺎﻡ ﻓﻲ ﻋﻴﺎﻟﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺄﺗﻲ ﻋﻠﻰ‬ ‫ﻣﺎ ﺫﻛﺮﻩ ﺃﺧﺬﻩ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻧﻔﻖ ﻋﻠﻰ ﻋﻴﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻛﺰﻭﺟﺘﻪ ﻭﻋﺒﻴﺪﻩ‬ ‫ﻭﻭﻟﻴﻪ ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻴﺘﻴﻢ ﺑﻔﺮﻳﻀﺔ ﻭﻫﻲ ﻣﻘﺪﺍﺭ ﻣﻌﻠﻮﻡ ﻳﻄﻌﻢ‬ ‫ﺑﻪ ﺍﻟﻴﺘﻴﻢ ﻭﻳﺼﺮﻓﻪ ﻋﻠﻴﻪ ﻓﻲ ﻣﻘﺪﺍﺭ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺄﺧﺬﻩ ﺑﻔﺮﻳﻀﺔ ﻭﻻ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﻛﻔﺎﻟﺔ‬ ‫ﻓﻴﻠﺤﻘﻪ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻭﻻ ﻳﻠﺤﻖ ﻫﻮ ﺍﻟﻴﺘﻴﻢ ﺑﻤﺎ ﺃﻧﻔﻖ‪ ،‬ﻷﻥ ﺑﻴﻌﻪ ﺑﺎﻃﻞ‪ ،‬ﻓﺈﻧﻔﺎﻗﻪ‬ ‫ﻣﻦ ﺛﻤﻨﻪ ﻛﺈﻧﻔﺎﻗﻪ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ ﻻ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺑﻞ ﻳﻌﺪ ﻣﺘﺒﺮ ﻋﺎ ﻣﻦ ﻣﺎﻟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٩/٥‬ ‪ ،٨٠‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٤/٢‬ ‪ ،٥٨٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٥/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٥/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٤٠/٩‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫‪.٤٣٦ ،٤٢٢/٣‬‬ ‫‪105‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ t E ١١٨‬اﻷ‪ .‬ل ‪/ /‬ل ا‬ ‫ﻳﺠﻮﺯ ﺑﻴﻊ ﻏﻴﺮ ﺍﻷﺻﻞ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻻ ﺭﺟﻮﻉ ﻟﻠﻴﺘﻴﻢ ﻓﻴﻪ ﺑﻌﺪ ﺑﻠﻮﻍ‪ ،‬ﻭﻟﻮ‬ ‫ﻋﻠﻢ ﺃﻧﻪ ﻟﻠﻴﺘﻴﻢ ﻭﺻﺢ ﺍﻟﺒﻴﻊ ﻓﻴﻪ ﻟﻀﻌﻔﻪ ﻭﻗﻮﺓ ﺍﻟﻴﺪ ﻭﻟﻮ ﻟﻢ ﻳﺘﻮﺛﻖ ﺍﻟﺒﺎﺋﻊ ﻋﻠﻰ ﺑﻴﻌﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺮﺽ ﺑﻴﺪ ﺃﺣﺪ ﻓﻬﻮ ﻟﻪ ﻻ ﻟﻤﻦ ﺑﻴﺪﻩ ﻗﺒﻠﻪ ﺇﻻ ﺑﺒﻴﺎﻥ‪ ،‬ﺑﺨﻼﻑ ﺍﻷﺻﻞ ﻓﺈﻧﻪ‬ ‫ﺛﺎﻧﻴﺎ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﺇﻻ ﺇﻥ ﻣﻀﺖ‬‫ﻟﻤﻦ ﻛﺎﻥ ﺑﻴﺪﻩ ‬ ‫ﺃﻭﻻ ﺇﻻ ﺑﺒﻴﺎﻥ ﻳﻨﻘﻠﻪ ﻟﻤﻦ ﻛﺎﻥ ﺑﻴﺪﻩ ‬ ‫ﻋﻠﻴﻪ ﻣﺪﺓ ﺍﻟﺤﻴﺎﺯﺓ ﻓﻲ ﻳﺪ ﺃﺣﺪ ﺑﻼ ﻧﺎﻗﺾ ﻟﻬﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﻣﻌﺮﻭﻑ ﻟﻪ ﻓﻼ ﻳﻨﺘﻘﻞ‬ ‫ﻟﻐﻴﺮﻩ ﺇﻻ ﺑﻮﺟﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﺍﻷﺻﻞ ﻓﻲ ﺫﻟﻚ ﻛﺎﻷﺻﻞ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻟﻪ)‪.(١‬‬ ‫‪y ١١٩‬اء ‪/‬ل ا‬ ‫ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﺤﻜﻢ ﺷﺮﺍﺀ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‬ ‫ﺃﺻﻼ ﺃﻭ ﻏﻴﺮﻩ ﺇﻻ ﺇﻥ ﺻﺢ ﺃﻧﻪ ﺑﺎﻋﻪ‬ ‫ﻓﻴﻤﺎ ﺟﺎﺯ ﺑﻴﻌﻪ ﻓﻴﻪ‪ ،‬ﻭﺟﺎﺯ ﻓﻲ ﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ ﻻ ﻳﺒﻴﻌﻪ ﺇﻻ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺯ‬ ‫ﺷﺮﺍﺀ ﻋﺮﻭﺿﻪ ﻭﺣﻴﻮﺍﻧﻪ ﻣﻦ ﺛﻘﺔ ﻣﺤﺘﺴﺐ ﻟﻪ‪ ،‬ﻭﻣﻨﻊ ﻓﻲ ﺣﻴﻮﺍﻧﻪ ﺇﻻ ﺑﻮﺻﺎﻳﺔ ﺃﻭ‬ ‫ﻭﻛﺎﻟﺔ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﻣﺎﻟﻪ ﻏﻴﺮ ﻭﺻﻴﻪ ﺛﻢ ﻃﻠﺒﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻛﺎﻥ ﻟﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺑ ‪‬ﻴﻦ ﺃﻧﻪ ﺃﻧﻔﻘﻪ‬ ‫ﻓﻲ ﻣﺼﺎﻟﺤﻪ ﺃﻭ ﻣﺎﻟﻪ ﻓﺤﻴﻨﺌﺬ ﻳﺜﺒﺖ ﺑﻴﻌﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﻣﻤﻦ ﻳﻘﻮﻡ ﺑﻤﺼﺎﻟﺤﻪ‪،‬‬ ‫ﻭﺟﺎﺯ ﺃﻥ ﻳﺸﺘﺮﻯ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻭﻳﺆﻛﻞ ﻣﻨﻪ ﻣﻤﻦ ﻛﺎﻥ ﺑﻴﺪﻩ‪ ،‬ﻭﻻ ﻳﺒﺎﻉ ﻓﻲ ﺧﺮﺍﺝ‪،‬‬ ‫ﻭﺟﺎﺯ ﺷﺮﺍﺅﻩ ﻣﻦ ﺛﻘﺔ ﺻﺤﺖ ﻭﻛﺎﻟﺘﻪ ﺇﻥ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺑﺎﻋﻪ ﻓﻲ ﻣﺆﻭﻧﺘﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﺑﺎﻋﻪ ﻓﻲ ﻏﻴﺮ ﻻﺯﻡ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻻ ﻳﺒﺎﻉ ﻓﻴﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻻ ﻳﺒﺎﻉ ﺃﺻﻠﻪ ﺇﻻ ﻣﺎ ﻳﻨﻔﺬ ﻓﻲ ﻭﻗﺘﻪ‬ ‫ﻟﻘﻀﺎﺀ ﺩﻳﻦ ﺃﻭ ﻗﻮﺕ ﻳﻮﻡ ﻻ ﻏﻴﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺃﻣﻪ ﻓﺒﺎﻋﺖ ﻣﻦ ﺃﺻﻠﻪ ﻟﻤﺆﻭﻧﺘﻪ‬ ‫ﻭﺣﺎﺟﺘﻪ ﺟﺎﺯ ﺍﻟﺸﺮﺍﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺛﻘﺔ ﺇﻥ ﺃﻣﻨﺖ ﻭﻗﺪ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻻ‬ ‫ﻳﺸﺘﺮﻯ ﺇﻻ ﻣﻦ ﺛﻘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﻣﻦ ﻭﺻﻲ ﺃﻭ ﻭﻛﻴﻞ ﺛﻘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﻴﻊ ﺍﻟﻤﺤﺘﺴﺐ‬ ‫ﺇﻻ ﺍﻟﺤﻴﻮﺍﻥ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ ﻟﻌﺮﻭﺽ ﺍﻟﺘﻠﻒ ﻟﻬﺎ ﻭﺍﺣﺘﻴﺎﺟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨١/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٢/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪106‬‬ ‫‪ $+e ١٢٠‬ا‪+‬ل ‪ cSDH Ce‬ا ‪$.‬‬ ‫ﺭﺟﻼ ﻭﺟﻌﻠﻬﺎ ﻓﻲ ﻣﺎﻟﻪ ﺑﺄﻥ ﻗﺎﻝ ‬ ‫ﻣﺜﻼ‪ :‬ﻫﻲ ﻣﺘﻌﻠﻘﺔ‬‫ﻣﻦ ﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﻭﺻﻴﺘﻪ ‬ ‫ﺑﻤﺎﻟﻲ ﻛﻠﻪ ﺣﺘﻰ ﺗﻨﻔﺪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺗﻨﻔﺪ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﻣﺎﻟﻲ‪ ،‬ﻣﺜﻞ ﺍﻟﻔﺪﺍﻥ ﺍﻟﺬﻱ‬ ‫ﺑﻤﻮﺿﻊ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺭﻫﻨﺖ ﻓﻴﻬﺎ ﻣﺎﻟﻲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﻣﺜﻞ ﺫﻟﻚ ﺻﺢ ﻓﻌﻞ ﺍﻟﻮﺭﺛﺔ ﻓﻲ‬ ‫ﺍﻟﻤﺎﻝ ﺑﺎﻟﻘﺴﻤﺔ ﺃﻭ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻳﻀﻤﻨﻮﺍ ﺍﻟﻮﺻﻴﺔ)‪.(١‬‬ ‫‪,H ١٢١‬ف ا‪ K% G+‬ا ‪$.‬‬ ‫‬ ‫ﺭﺟﻼ ﺁﺧﺮ ﻋﻠﻰ ﻭﺻﻴﺘﻪ ﻓﺒﺎﻉ‬‫‬ ‫ﺭﺟﻼ ﻭﺍﺳﺘﺨﻠﻒ‬ ‫ﻣﻦ ﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‬ ‫ﺧﻠﻴﻔﺔ ﺍﻟﻮﺻﻴﺔ ﻓﺪﺍ ﻧﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﻴﺖ ﻣﻨﻪ ﺑﺎﺳﺘﻘﺼﺎﺀ ﺑﻤﻨﺎﺩﺍﺓ ﻗﺒﻞ ﺛﺒﻮﺕ‬ ‫ﺧﻼﻓﺘﻪ ﻭﺍﻟﺨﺼﺎﻡ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻓﻼ ﻳﻌﺎﺭﺿﻪ ﺧﻠﻴﻔﺘﻬﻢ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺧﻠﻴﻔﺔ ﺍﻟﻮﺭﺛﺔ ﻟﻌﻠﻤﻪ ﺑﺨﻼﻓﺘﻪ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺑﺠﻌﻞ ﺍﻟﻤﻴﺖ ﻭﺻﻴﺘﻪ ﻓﻲ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻓﺎﻟﺒﻴﻊ ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻗﺪ ﺗﺮﻙ ﻏﻴﺮ ﺍﻷﺻﻞ ﻭﺑﺎﻉ ﺍﻷﺻﻞ‬ ‫ﻭﺫﻟﻚ ﻟﺠﻌﻠﻪ ﻭﺻﻴﺘﻪ ﻓﻲ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﻬﺎ ﻓﻲ ﻣﺨﺼﻮﺹ ﻣﻨﻪ‬ ‫ﻭﺧﺎﻟﻔﻪ ﺑﻄﻞ ﺍﻟﺒﻴﻊ‪.‬‬ ‫ﻭﻟﻴﺄﻣﺮﻩ ﺑﻔﻌﻞ ﻣﺎ ﺟﺎﺯ ﻟﻪ ﺣﺘﻰ ﻳﺜﺒﺖ ﺃﻣﺮﻩ ﻋﻨﺪﻩ ﺃﻱ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻳﺄﻣﺮﻩ‬ ‫‬ ‫ﺇﺷﻜﺎﻻ ﺑﻌﺪ‪،‬‬‫ﺑﺎﻟﺘﻮﺛﻖ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻹﺷﻬﺎﺩ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﻟﻸﻭﻻﺩ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺧﻠﻴﻔﺔ ﺍﻷﻭﻻﺩ ﺑﺨﻼﻓﺔ ﺍﻟﺒﺎﺋﻊ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ ﻋﺎﺭﺿﻪ ﻓﻲ ﺍﻟﺒﻴﻊ‬ ‫ﻭﺩﻓﻊ ﻋﻨﻪ ﺍﻟﻤﺸﺘﺮﻱ ﺣﺘﻰ ﻳﺼﺢ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﻌﻞ ﺍﻟﻮﺻﻴﺔ ﻓﻲ ﻣﺎﻟﻪ‬ ‫ﻓﻠﺨﻠﻴﻔﺔ ﺍﻷﻭﻻﺩ ﻣﻌﺎﺭﺿﺘﻪ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺃﻥ ﻳﻌﻄﻲ ﻣﻨﺎﺏ ﺍﻟﻮﺻﻴﺔ‬ ‫ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎﻝ ﺍﻟﻤﻴﺖ ﺑﻼ ﺑﻴﻊ ﺃﺻﻞ ﺃﻭ ﻣﻦ ﻋﺮﻭﺽ ﺃﻭ ﻣﻦ ﻣﺎﻝ‬ ‫ﻗﺮﺿﺎ ﻋﻦ ﺍﻟﻴﺘﻴﻢ)‪.(٢‬‬ ‫‬‫ﻧﻔﺴﻪ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٢/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٢/٥‬ ‪.٨٣‬‬ ‫‪107‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ١٢٢‬ا`اء ‪ $S3 /‬ا‪ K/‬دون { ت أ‪/‬ه ‪ D%‬ا‪P‬‬ ‫ﻻ ﻳﺪﻓﻊ ﺍﻟﻤﺸﺘﺮﻱ ﻭﻻ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﻏﻴﺮﻩ ﺍﻟﻴﺘﺎﻣﻰ ﻣﻦ ﺍﻟﻔﺪﺍﻥ ﺑﻌﺪ ﺑﻠﻮﻏﻬﻢ ﺇﻥ‬ ‫ﺩﺧﻠﻮﺍ ﻟﻪ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻌﻨﻰ ﺩﺧﻮﻟﻬﻢ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻧﺘﺰﺍﻋﻬﻢ ﺇﻳﺎﻩ ﻣﻨﻪ‪،‬‬ ‫ﺇﻥ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﻟﺨﻠﻴﻔﺔ ﻛﺬﻟﻚ ﺑﺪﻭﻥ ﺛﺒﻮﺕ ﺃﻣﺮﻩ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ‬ ‫ﺇﻟﻴﻪ ﻭﻟﻢ ﻳﻮﺛﻖ ﺃﻱ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻭ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺇﻳﺜﺎﻗﻬﻤﺎ ﺫﻫﺎﺑﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺑﺈﺣﻀﺎﺭ ﺷﻬﺎﺩﺓ ﺍﻟﺨﻼﻓﺔ‪ ،‬ﻭﻳﻐﻨﻲ ﻋﻨﻪ ﻗﻮﻟﻪ ﻛﺬﻟﻚ ﻟﻨﻔﺴﻪ ﺑﺈﺷﻬﺎﺩ ﻋﻠﻰ‬ ‫ﺍﻻﺳﺘﺨﻼﻑ‪ ،‬ﺑﻞ ﻳﺮﺟﻊ ﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﻬﻮﺩ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻉ‬ ‫ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺢ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﺮﺟﻊ ﺍﻷﺻﻞ ﻟﻠﻴﺘﺎﻣﻰ ﻭﺿﻤﻦ ﻭﻛﻴﻞ‬ ‫ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﻻ ﻳﺮﺟﻊ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﻄﻮﻩ ﻟﻴﻨﻔﺬ ﻷﻧﻪ ﻗﺪ ﺃﻧﻔﺬ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ! ١٢٣‬ا‪/ / $F‬ل ا‬ ‫ﻻ ﻳﻬﺐ ﻗﺎﺋﻢ ﻳﺘﻴﻢ ﻭﻟﻮ ﻭﺻ ‪‬ﻴﺎ ﺃﻭ ﺧﻠﻴﻔﺔ ﺃﻭ ﺃ ‪‬ﻣﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﻄﻌﻢ ﻏﻴﺮﻩ ﺇﻻ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٣/٥‬ ‪.٨٤‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺘﺒﺮﻉ ﺑﻤﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺳﻮﺍﺀ‬ ‫ﺃﻛﺎﻥ ﺑﺎﻟﺼﺪﻗﺔ ﺃﻡ ﺑﺎﻟﻬﺒﺔ ﺑﻐﻴﺮ ﻋﻮﺽ ﺃﻡ ﺑﺎﻟﻤﺤﺎﺑﺎﺓ؛ ﻷﻥ ﺍﻟﺘﺒﺮﻉ ﺑﻤﺎﻝ ﺍﻟﺼﻐﻴﺮ ﻻ ﺣﻆ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﻳﻨﺎﻓﻲ ﻣﻘﺼﻮﺩ ﺍﻟﻮﺻﺎﻳﺔ ﻣﻦ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻭﺗﻨﻤﻴﺘﻪ ﻭﺍﻟﺘﺼﺮﻑ ﺑﻤﺎ ﻓﻴﻪ ﻧﻔﻊ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﻫﺒﺔ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﻌﻮﺽ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﻬﺐ ﻣﺎﻝ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﺑﻌﻮﺽ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺑﻮ‬ ‫ﻳﻮﺳﻒ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﻬﺒﺔ ﺑﻌﻮﺽ ﺗﺒﺮﻉ ﺍﺑﺘﺪﺍﺀ ﻳﺘﻮﻗﻒ ﺍﻟﻤﻠﻚ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺒﺾ‪،‬‬ ‫ﻋﻮﺿﺎ ﺍﻧﺘﻬﺎﺀ‪ ،‬ﻭﻧﺺ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ‬ ‫‬‫ﻭﻫﺬﻩ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻬﺒﺔ‪ ،‬ﻭﺍﻟﻮﺻﻲ ﻻ ﻳﻤﻠﻜﻬﺎ‪ ،‬ﻓﻼ ﺗﺼﻴﺮ‬ ‫ﺑﻴﻌﺎ‪.‬‬ ‫ﻣﻌﻠﻮﻣﺎ ﻓﻲ ﺍﻟﻬﺒﺔ ﺑﻐﺒﻄﺔ ﺟﺎﺯﺕ؛ ﻷﻧﻬﺎ ﺇﺫ ﻗﻴﺪﺕ ﺑﺜﻮﺍﺏ ﻣﻌﻠﻮﻡ ﻛﺎﻧﺖ ‬ ‫‬‫ﺛﻮﺍﺑﺎ‬ ‫ﺷﺮﻁ ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻟﻠﻤﻮﺻﻲ ﺃﻥ ﻳﻬﺐ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﻌﻮﺽ‪ ،‬ﻷﻥ ﺍﻟﻬﺒﺔ ﺑﻌﻮﺽ ﻣﻌﺎﻭﺿﺔ ﺍﻟﻤﺎﻝ‬ ‫ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻓﻜﺎﻥ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺒﻴﻊ ﻓﻤﻠﻜﻬﺎ ﻛﻤﺎ ﻳﻤﻠﻚ ﺍﻟﺒﻴﻊ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻠﻮﺻﻲ ﻫﺒﺔ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﺑﻌﻮﺽ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻮﺽ ﻗﺪﺭ ﻗﻴﻤﺘﻪ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺫﻫﺐ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺷﺘﺮﻁ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺫﻟﻚ ﺍﻟﺸﺮﻁ ﻭﻟﻢ ﻳﺠﻴﺰﻭﺍ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻮﺽ ﺃﻗﻞ ﻣﻦ ﻗﻴﻤﺔ‬ ‫ﺍﻟﻤﺎﻝ ﺍﻟﻤﻮﻫﻮﺏ‪ ،‬ﻷﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻤﺤﺎﺑﺎﺓ ﻭﻫﻮ ﻻ ﻳﻤﻠﻜﻬﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٩٨/٤٣‬ ‪.١٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪108‬‬ ‫ﻣﻦ ﻭﺍﺟﺐ ﺻﺪﻗﺔ ﻓﻴﻪ ﻛﺰﻛﺎﺓ ﺯﺭﻋﻪ ﻭﺛﻤﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺩﻳﻬﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﻓﻲ ﻣﺎﻟﻪ ﺇﻻ‬ ‫ﻧﻔﻌﺎ‪.‬‬ ‫ﻫﺒﺔ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﻬﺒﻬﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﺃﻭ ﻳﺠﻠﺐ ﻟﻬﺎ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ‪ : 5‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﺼﺪﻗﺔ ﻣﻤﺎ ﻟﻬﻤﺎ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﺘﺐ ﻛﻞ ﻻﺯﻡ‬ ‫ﻓﻲ ﺍﻟﻤﺎﻝ ﺣﺘﻰ ﻳﺒﻠﻎ ﺃﻭ ﻳﻔﻴﻖ ﻭﻳﻌﻠﻢ ﻣﺎ ﻟﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻤﺎ‬ ‫ﺍﺳﺘﺨﻠﻒ ﻋﻠﻴﻪ ﺇﻥ ﺭﺁﻩ ﺃﻧﻔﻊ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺻﺮﻡ ﻧﺨﻠﻪ ﺃﻥ ﻳﻌﻄﻰ ﻣﻨﻪ ﻛﺎﻟﻨﺎﺱ‪ .‬ﻭﻛﺬﺍ‬ ‫ﺳﺒﺒﺎ ﻟﻤﻀﺮﺓ ﺍﻟﻤﺎﻝ ﻭﻧﺰﻉ ﺍﻟﺒﺮﻛﺔ ﻣﻨﻪ‪،‬‬ ‫‬‫ﻓﻲ ﺍﻟﺤﺼﺎﺩ‪ ،‬ﻭﻛﻞ ﻏﻠﺔ‪ ،‬ﻷﻥ ﻓﻲ ﻣﻨﻌﻪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻣﻨﻪ ﻛﻞ ﻭﺍﺟﺐ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺨﻠﻮﻕ ﻟﺠﺎﺭ ﻭﺭﺣﻢ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﻦ ﻟﻪ‬ ‫ﺣﻖ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺃﻥ ﻳﻀﻴﻒ ﻭﻳﻄﻌﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺭﺃﻯ ﻓﻴﻪ ﻣﻦ ﺻﻼﺡ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﺿﻴﺎﻓﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻤﺎ ﺭﺁﻩ‬ ‫ﺍﻟﺼﻠﺤﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﺃﻭ ﺍﻟﺤﻲ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺭﺃﻭﻩ‪ ،‬ﻷﻥ ﻓﻲ ﺗﺮﻙ ﺫﻟﻚ ﺍﻧﺠﺮﺍﺭ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻟﻤﻀﺮﺓ ﺇﻟﻰ ﺍﻟﻤﺎﻝ ﻭﻧﺰﻉ ﺍﻟﺒﺮﻛﺔ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﻴﺐ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﺫﻟﻚ ‬ ‫ﻭﺇﺫﺍ ﻓﻌﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻛﺎﻟﻀﻴﺎﻓﺔ ﻓﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻧﻔﻊ ﺃﻭ ﻣﺎﻝ‬ ‫ﻓﻠﻴﺤﺴﺐ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻌﻄﻲ ﻣﺎ ﺩﻭﻥ ﺩﻳﻨﺎﺭ ﻣﻦ ﻣﺎﻝ ﻳﺘﻴﻢ ﻷﻣﻪ ﺇﻥ‬ ‫ﻗﻌﺪﺕ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ‪ :‬ﻭﻋﻠﻰ ﺍﻟﻮﺻﻲ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺛﻤﺎﺭ ﺍﻟﻴﺘﻴﻢ ﺑﻼ ﺧﻼﻑ‪،‬‬ ‫ﻭﻣﻦ ﺭﺃﻯ ﺷﻴ ﺌﺎ ﻋﻨﺪ ﻳﺘﻴﻢ ﺃﻭ ﻏﺎﺋﺐ ﺛﻢ ﺑﻴﺪ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻨﻪ‬ ‫ﺗﺤﻮﻟﻪ ﺇﻟﻴﻪ ﺑﺤﻼﻝ ﻓﻠﻪ ﺗﺼﺪﻳﻘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﺼﺢ ﺍﻧﺘﻘﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ‬ ‫ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﻷﺣﺪ ﻓﻠﻪ ﺃﺧﺬﻩ ﺇﻥ ﻛﺎﻥ ﻳﻨﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻣﺎﻝ ﺍﻟﻘﺎﺋﻢ ﻣﺜﻞ‬ ‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ)‪.(١‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٤/٥‬ ‪ ،٨٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٨٧/٢‬‬ ‫‪109‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫)‪(١‬‬ ‫‪ $kG/ ١٢٤‬ا‪ 6# K/‬أ‪ /‬ا‪F‬‬ ‫ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻭ ﺍﻟﻮﺻﻲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺨﺎﻟﻄﻬﻢ ﺃﻣﻮﺍﻟﻬﻢ ﺇﻥ ﺭﺃﻯ‬ ‫ﺻﻼﺣﺎ ﻟﻬﻢ؛ ﻣﺜﻞ ﺃﻥ ﻳﺨﻠﻂ ﻃﻌﺎﻣﻪ ﺑﻄﻌﺎﻣﻬﻢ ﻛﺜﻤﺮ ﻭﺯﺭﻉ ﻭﻣﻄﺒﻮﺥ ﻭﻏﻴﺮ ﺫﻟﻚ‬ ‫‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﻟﻠﻴﺘﻴﻢ ﻓﻲ ﺫﻟﻚ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻓﺎﺋﺪﺓ ﻓﻲ ﺫﻟﻚ ﻭﻻ ﺿﺮ ﻟﻢ‬ ‫ﺣﺮﺍﻣﺎ‪.‬‬ ‫‬‫ﻳﻜﻦ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻻ ﻳﺨﺎﻟﻂ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﺇﻻ ﻣﻦ ﻳﻜﻮﻧﻮﻥ ﻓﻲ ﺣﺠﺮﻩ‪،‬‬ ‫ﻭﻳﺘﻮﻟﻰ ﻋﻮﻟﻬﻢ‪ ،‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ : 5‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻏﻠﺔ ﻣﺎﻝ ﺍﻟﻴﺘﺎﻣﻰ‬ ‫ﺳﻌﺔ ﻟﻠﺨﺎﺩﻡ ﻭﻟﻠﻀﺤﻴﺔ‪ ،‬ﻭﻟﻠﺜﻴﺎﺏ ﻟﻠﻌﻴﺪ‪ ،‬ﺃﻋﻄﻮﺍ ﺫﻟﻚ ﺑﺎﻟﻘﺼﺪ‪ .‬ﻭﻳﺘﺨﺬ ﻟﻬﻢ‬ ‫ﺍﻟﻤﻨﻴﺤﺔ ﻟﻠﺒﻦ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻣﺎﻟﻬﻢ ﺳﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﺇﻻ ﻧﻔﻘﺘﻬﻢ ﻭﺃﺩﻣﻬﻢ‬ ‫ﻭﻛﺴﻮﺗﻬﻢ‪ .‬ﻭﻟﻜﻦ ﻳﻌﻄﻰ ﻋﻨﻬﻢ ﺍﻟﻤﻌﻠﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﻠﻤﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬ ‫)‪ (١‬ﻟﻠﻔﻘﻬﺎﺀ ﻓﻲ ﺧﻠﻂ ﻣﺎﻝ ﺍﻟﻮﺻﻲ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺗﻔﺼﻴﻞ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻟﻮﺻﻲ ﺍﻷﻳﺘﺎﻡ ﺃﻥ ﻳﺨﻠﻂ ﻧﻔﻘﺘﻬﻢ ﻓﻴﻨﻔﻘﻬﺎ ﻋﻠﻴﻬﻢ ﺟﻤﻠﺔ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺃﻧﻔﻊ ﻟﻬﻢ‪،‬‬ ‫ﺍﺗﺤﺪ ﻣﻮﺭﺛﻬﻢ ﺃﻭ ﺍﺧﺘﻠﻒ‪ ،‬ﺩﻟﻞ ﺍﻟﺠﺼﺎﺹ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺤﻨﻔﻴﺔ ﺑﻘﻮﻝ ﺍﷲ ‪... ﴿ 8‬‬ ‫‪5 4 3 2 10 / . -, + * ) (' & %‬‬ ‫‪] ﴾ @ ? > = <; : 9 8 76‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٠ :‬‬ ‫ﻗﺎﺋﻼ‪ :‬ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ‬ ‫ﺧﻠﻂ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﻤﺎﻝ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻤﺨﺎﻟﻄﺔ ﻣﻘﺼﻮﺩﺓ ﺑﺸﺮﻳﻄﺔ ﺍﻹﺻﻼﺡ ﻟﻠﻴﺘﻴﻢ ﻣﻦ‬ ‫ﻭﺟﻬﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺗﻘﺪﻳﻤﻪ ﺫﻛﺮ ﺍﻹﺻﻼﺡ ﻓﻴﻤﺎ ﺃﺟﺎﺏ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﻴﺘﺎﻣﻰ ﴿ ) * ‪+‬‬ ‫‪ ،﴾ ,‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻟﻪ‪ ،﴾ 6 5 4 3 2 ﴿ :‬ﻭﻧﺺ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺄﺱ‬ ‫ﺑﺨﻠﻂ ﺍﻟﻮﺻﻲ ﻧﻔﻘﺔ ﻳﺘﻴﻤﻪ ﺑﻤﺎﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﺭﻓﻘﺎ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻳﻤﺘﻨﻊ ﺭﻓﻘﺎ ﻟﻠﻮﻟﻲ‪ ،‬ﻭﻷﻥ ﺍﻹﻓﺮﺍﺩ ﻗﺪ‬ ‫ﻳﺸﻖ ﻭﺧﺎﺻﺔ ﻓﻲ ﺑﻴﺖ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺧﻠﻂ ﻣﺎﻟﻪ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﻓﻲ ﺍﻟﻤﺄﻛﻮﻝ ﻛﺎﻟﺪﻗﻴﻖ ﻭﺍﻟﻠﺤﻢ ﻟﻠﻄﺒﺦ‬ ‫ﺑﺪ ﻣﻨﻪ ﻟﻺﺭﻓﺎﻕ‪ ،‬ﻭﻋﻠﻴﻪ ﺣﻤﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪.﴾ / . ﴿ :‬‬‫ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻻ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻟﻮﻟﻲ ﺍﻟﻤﺤﺠﻮﺭ ﻋﻠﻴﻪ ﺧﻠﻂ ﻧﻔﻘﺔ ﻣﻮﻟﻴﻪ ﺑﻤﺎﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﺧﻠﻄﻬﺎ ﺃﺭﻓﻖ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ،﴾ 0 / . ﴿ :‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻓﺮﺍﺩﻩ ﺃﺭﻓﻖ ﺑﻪ ﺃﻓﺮﺩﻩ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻤﺼﻠﺤﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪110‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺣﺠﺮﻩ ﻳﺘﻴﻢ‪ ،‬ﻭﺿﺤﻰ ﻟﻪ ﺿﺤﻴﺔ ﺳﻤﻴﻨﺔ‪ ،‬ﻭﺿﺤﻰ ﻫﻮ ﻟﻪ ﺿﺤﻴﺔ‬ ‫ﻣﻬﺰﻭﻟﺔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺨﻠﻂ ﻟﺤﻢ ﺷﺎﺗﻪ‪ ،‬ﻓﻲ ﻟﺤﻢ ﺷﺎﺓ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻲ ﺍﻟﻄﺒﺦ ﺇﻻ‬ ‫ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻓﻀﻠﻪ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﺃﻛﺜﺮ‪ ،‬ﻣﻤﺎ ﻳﺄﺧﺬ ﻣﻨﻪ)‪.(١‬‬ ‫‪ ١٢٥‬أ‪& / CJ# / CP‬م ا‬ ‫ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻭ ﺍﻟﻮﺻﻲ ﻋﻠﻴﻬﻢ ﺃﻛﻞ ﻓﻀﻞ ﻃﻌﺎﻣﻬﻢ ﺇﻥ ﻟﻢ‬ ‫ﻳﺼﻠﺢ ﻟﺒﻴﻊ ﻭﻻ ﺍﺩﺧﺎﺭ ﺃﻭ ﻛﺎﻥ ﻳﻌﻤﻞ ﻟﻪ ﻣﺜﻠﻪ ﺃﻭ ﺃﻛﺜﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻤﻠﻪ ﺍﻟﺬﻱ‬ ‫ﻧﻔﻌﺎ ﻣﺎ)‪.(٢‬‬ ‫ﻳﻌﻤﻞ ﻟﻪ ﻋﻄﺎﺀ ﺃﻭ ﺧﺪﻣﺔ ﺃﻭ ‬ ‫‪ ١٢٦‬ا‪e‬اض ا ‪ 6.‬ا‪+‬ج ‪/ /‬ل ا‬ ‫ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻭ ﺍﻟﻮﺻﻲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﺘﺮﺽ ﻣﻦ ﻣﺎﻟﻬﻢ ﻟﻨﻔﺴﻪ‬ ‫ﺇﻥ ﺍﺣﺘﺎﺝ‪ ،‬ﻻ ﻟﺘﻜﺎﺛﺮ‪ ،‬ﻭﻳﺮﺩ ﻣﺎ ﺍﻗﺘﺮﺿﻪ ﺇﺫﺍ ﺃﻳﺴﺮ‪ ،‬ﻭﻻ ﻳﺒﺮﺃ ﺣﺘﻰ ﻳﺼﺮﻓﻪ ﻓﻲ‬ ‫ﺣﺎﺟﺔ ﺍﻟﻴﺘﻴﻢ ﻛﺨﻼﺹ ﺩﻳﻦ ﺃﻭ ﺯﻛﺎﺓ ﺃﻭ ﻗﺮﺽ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﻘﻮﻕ ﻓﻲ‬ ‫ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻴﺘﻴﻢ ﻛﺎﻷﺭﺵ ﺇﺫﺍ ﺟﻨﺎﻩ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻹﻓﺴﺎﺩ ﻓﻲ ﻣﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻟﻪ ﺃﻥ ﻳﻄﻠﺒﻪ‬ ‫‬‫ﻳﺼﻞ ﻳﺪﻩ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ ﻳﺪ ﺧﻠﻴﻔﺔ ﺁﺧﺮ ﻭﻟﻮ ﺟﻌﻞ ﻣﻌﻪ ﺧﻠﻴﻔﺔ‬ ‫ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﺃﻥ ﻳﺴﺘﺨﻠﻔﻮﺍ ﻟﻪ ﺃﻭ ﻳﻮﻛﻠﻮﺍ ﻣﻦ ﻳﻘﺒﺾ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺻﻼﺣﺎ ﻓﻌﻠﻮﺍ ﻭﺃﻋﻄﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻄﺎﻩ ﻓﻠﻪ ﺃﻥ‬ ‫‬‫ﻃﻠﺐ ﺫﻟﻚ ﻓﻠﻴﻨﻈﺮﻭﺍ‪ ،‬ﻓﺈﻥ ﺭﺃﻭﺍ ﺫﻟﻚ‬ ‫ﻳﺮﺩﻩ ﻓﻲ ﻳﺪ ﺍﻷﻭﻝ ﻓﻴﻜﻮﻥ ﻛﺴﺎﺋﺮ ﻣﺎ ﺑﻴﺪﻩ ﻻ ﻳﻀﻤﻨﻪ ﺇﻻ ﺑﺘﻀﻴﻴﻊ ﻭﻻ ﻳﺒﺮﺃ ﺑﺮﺩﻩ‬ ‫ﻓﻲ ﺍﻟﻮﻋﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺭﺩﻩ ﻓﻴﻪ ﺑﻨﻔﺴﻪ ﻻ ﺑﺪﻟﻪ ﺃﻭ ﺛﻤﻨﻪ ﺑﺮﺃ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺮﺃ ﻣﻄﻠﻘﺎ‬ ‫ﺑﺮﺩﻩ ﻓﻲ ﺍﻟﻮﻋﺎﺀ)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٧/٢‬ ‪ ،٥٨٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٧/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٥/٥‬ ‪ ،٨٦‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٧/٢‬ ‪.٥٨٨‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٦/٥‬‬ ‫‪111‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ١٢٧‬ا‪e‬اض ا ‪t 6.‬ا‪+‬ج ‪/ /‬ل ا‬ ‫ﺇﻥ ﺍﻗﺘﺮﺽ ﺍﻟﻮﺻﻲ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻏﻴﺮ ﺍﺣﺘﻴﺎﺝ ﻛﺄﻥ ﻳﻘﺘﺮﺽ ﻟﻠﺘﺠﺎﺭﺓ‬ ‫ﺑﻬﺬﺍ ﺍﻟﻤﺎﻝ ﻣﻊ ﻋﺪﻡ ﺍﻻﺣﺘﻴﺎﺝ‪ ،‬ﻓﻠﻠﻴﺘﻴﻢ ﺍﻟﺮﺑﺢ ﻭﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻷﻥ ﻫﺬﺍ ﻟﻴﺲ‬ ‫ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ ...Õ Ô Ó Ò Ñ... ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[٦ :‬‬ ‫ﻭﺍﻟﻤﻌﺮﻭﻑ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻟﻘﺮﺽ ﻋﻨﺪ ﺍﻻﺣﺘﻴﺎﺝ‪ ،‬ﻭﻳﺸﻤﻞ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺃﺻﻞ ﻛﺜﻴﺮ ﺃﻭ ﻋﺮﻭﺽ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺃﻥ ﻳﻘﺮﺽ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺟﺎﺯ ﻟﻪ‪ ،‬ﻭﺍﻷﺣﺐ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﻌﺮﻭﺽ‪.‬‬ ‫ﻭﻗﺪ ﻓ ‪‬ﺴﺮ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻘﺮﺽ‪ ،‬ﺛﻢ ﻓ ‪‬ﺴﺮ ﺑﺎﻟﻔﻌﻞ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻌﻄﺎﺀ ﻭﺍﻟﺨﺪﻣﺔ‬ ‫ﺇﻋﻼﻣﺎ ﺑﺄﻧﻪ ﻋﺎﻡ‪ ،‬ﻭﺟﺎﺋﺰ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻓﻀﻞ ﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﻭﺍﻟﻨﻔﻊ ﻣﻄﻠﻘﺎ‬ ‫ﻳﻔﻌﻞ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٦ :‬ﻭﻳﻌﻨﻲ‪ :‬ﻳﻔﻌﻞ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻳﻌﻄﻴﻪ ﺃﻛﺜﺮ ﺃﻭ ﻳﻨﻔﻌﻪ ﺃﻛﺜﺮ ﺃﻭ‬ ‫ﻳﺨﺪﻣﻪ ﺃﻛﺜﺮ‪ ،‬ﻓﺸﻤﻠﺖ ﺍﻵﻳﺔ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻨﻲ ﻓﻠﻴﺴﺘﻌﻔﻒ ﺇﺫﺍ ﻗ ‪‬ﻞ ﺗﻌﺒﻪ ‬ ‫ﺣﺘﻤﺎ‪،‬‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﺷﺎﺀ)‪.(١‬‬ ‫ﻭﺇﻥ ﻛﺜﺮ ﺃﻭ ﻋﻈﻢ ﻓﻠﻪ ﻋﻨﺎﺅﻩ ‬ ‫‪ ١٢٨‬ا‪ 6# k‬ر‪ K‬ا‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﻻ ﺑﺄﺱ ﺑﺎﻟﻄﺤﻴﻦ‪ ،‬ﻓﻲ ﺭﺣﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ‬ ‫ﺗﻌﺎﺭﻑ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﻤﺎﻧﻌﻮﻥ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻄﺤﻴﻦ ﺑﺎﻟﺮﺣﻰ‬ ‫ﻣﻌﻬﻢ ﻣﺒﺎﺡ ﻏﻴﺮ ﻣﺤﺠﻮﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﺤﻦ ﺑﺮﺣﻰ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺃﺻﻠﺢ ﻟﻬﺎ؛ ﻷﻧﻬﺎﻓﻲ ﺍﻻﻋﺘﺒﺎﺭﺗﻨﻘﺺ ﻣﻦ ﺍﻟﻄﺤﻴﻦ‪ .‬ﻭﻳﺨﺎﻑ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻤﻀﺮﺓ‪ ،‬ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٦/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪112‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﺤﻦ ﺑﺮﺣﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻠﺢ ﻟﻬﺎ؛‬ ‫ﻷﻧﻬﺎ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﺗﻨﻘﺺ ﻣﻦ ﺍﻟﻄﺤﻴﻦ‪ .‬ﻭﻳﺨﺎﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻀﺮﺓ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻤﺒﺎﺡﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻹﺑﺎﺣﺔ ‪ :‬ﺇﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﺍﻟﺴﻨﺔ)‪.(١‬‬ ‫‪‬‬‫ﻭﺍﻟﺒﺎﻟﻎ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ‬ ‫‪ ١٢٩‬ا‪a‬ﻼل ا ‪   6.‬ا غ‬ ‫ﻋﻠﻰ ﺍﻟﻮﺻﻲ ﺃﻥ ﻳﺤﺎ ‪‬ﻝ ﺍﻟﻴﺘﻴﻢ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﺍﺣﺘﻴﺎﻃ ﺎ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻠﻴﻪ ﺣﻖ‬ ‫ﻻ ﻳﻌﻠﻤﻪ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻳﺤﺎﻟ‪‬ﻪ ﻓﻲ ﺍﻟﻘﺮﺽ ﻣﻦ ﻣﺎﻟﻪ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺭﺩ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺄﻛﻞ‬ ‫ﻣﻨﻪ ﺑﻤﻌﺮﻭﻑ ﺑﻘﺪﺭ ﻣﺎ ﻋﻨﺎﻩ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ﺇﺫﺍ ﺃﻳﺴﺮ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻛﻞ ﺃﻛﺜﺮ ﻣﻤﺎ‬ ‫ﺍﻋﺘﻨﻰ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻌﻔﻒ ﻋﻦ ﺫﻟﻚ ﻟﻤﻦ ﻟﻢ ﻳﻌﺴﺮ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ١٣٠‬ا‪/ / $SD‬ل ا ‪N‬‬ ‫ﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻌﻄﻲ ﺃﺟﺮﺓ ﻣﻌﻠﻤﻪ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻠﻤﻌﻠﻢ ﺃﺧﺬﻫﺎ؛ ﻛﺒﺮﻱ‬ ‫ﺍﻷﻗﻼﻡ ﻭﺗﺴﻄﻴﺮ ﺍﻷﻟﻮﺍﺡ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻛﺘﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﺮﻭﺽ‬ ‫ﻭﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻓﺈﻥ ﻟﻘﺎﺋﻤﻪ ﺃﻥ ﻳﻌﻄﻲ ﻋﻠﻰ ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺤﻞ ﻟﻠﻤﻌﻠﻢ ﺍﻷﺧﺬ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺟﺮﺓ‪ ،‬ﻭﺟﺎﺯ ﺍﻹﻋﻄﺎﺀ ﻭﺍﻷﺧﺬ ﻋﻠﻰ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺘﻔﺮﻳﺢ ﺑﻬﺪﻳﺔ ﻭﺗﻄﻴﻴﺐ ﺍﻟﻨﻔﺲ ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﺨﻴﺮ‪.‬‬ ‫ﻭﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻌﻄﻲ ﺃﺟﺮﺓ ﻃﺒﻴﺐ ﺍﻟﻴﺘﻴﻢ ﻭﺛﻤﻦ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﻳﻌﻄﻲ‬ ‫ﺍﻟﻤﺨﺎﺻﻢ ﻋﻠﻰ ﺣﻘﻪ ﻭﺍﻟﻤﺤﺮﺯﺃﻱ‪ :‬ﺍﻟﺤﺎﺭﺯ‪ ،‬ﻭﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﺘﺤﺮﻳﺰ ﺃﻭ ﻣﻦ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٩/١٠‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٨/٢‬ ‪.٥٨٩‬‬ ‫)‪ (٣‬ﺇﻥ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﻣﺎﻝ ﻓﻌﻠﻰ ﺍﻟﻮﺻﻲ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺳﺮﺍﻑ ﻭﻻ ﻋﻠﻰ‬ ‫ﻭﺟﻪ ﺍﻟﺘﻀﻴﻴﻖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻴﺘﻴﻢ ﻣﺎﻝ ﻓﻨﻔﻘﺘﻪ ﻋﻠﻰ ﻗﺮﺍﺑﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻭﻻ ﺃﻗﺎﺭﺏ ﻟﻪ‬ ‫ﻓﻨﻔﻘﺘﻪ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٥٦/٤٥‬‬ ‫‪113‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﺮﻛﺐ ﺩﺍﺑﺘﻪ ﺇﺫﺍ ﺫﻫﺐ ﺑﻬﺎ‬ ‫ﺍﻹﺣﺮﺍﺯ ﻟﻠﻤﺒﺎﻟﻐﺔﻟﻤﺎﻟﻪ ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﻭﻟﻠﻮﺻﻲ ‬ ‫ﻟﺼﻼﺣﻬﺎ ﺃﻭ ﺻﻼﺡ ﻣﺎﻟﻪ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﺬﻟﻚ ﺇﻥ ﺍﺣﺘﺎﺝ ﻟﺬﻟﻚ‪ ،‬ﻭﻳﻔﺪﻳﻪ ﻣﻦ ﻋﺪﻭﻩ ﺇﺫﺍ‬ ‫ﺃﺧﺬﻩ ﺍﻟﻌﺪﻭ ﺃﻭ ﺍﻟﺠﺎﺋﺮ ﺃﻭ ﺃﺭﺍﺩ ﺃﺧﺬﻩ‪ ،‬ﻭﻳﻔﺪﻱ ﻣﺎﻟﻪ ﺑﺒﻌﻀﻪ ﻭﻳﺤﺴﺐ ﺍﻟﻮﺻﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻴﺘﻴﻢ ﺇﻥ ﺃﻋﻄﻰ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺃﺟﺮﺓ ﺍﻟﻤﻌﻠﻢ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻛﻠﻪ ﻣﻦ ﻧﻔﺴﻪ؛‬ ‫ﻟﻴﺄﺧﺬﻩ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻨﺪ ﺍﻹﻋﻄﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻟﺌﻼ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻴﺘﻴﻢ ﺃﻭ‬ ‫ﻭﺍﺭﺛﻪ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻦ ﻣﺎﻟﻪ ﻗﺒﻞ ﺑﻠﻮﻍ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻢ‬ ‫ﻳﻨﻮﺃﻥ ﻻ ﻳﺮﺟﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺮﺟﻊ ﻓﻠﻪ ﺍﻟﺮﺟﻮﻉ ﻷﻧﻪ ﻻ ﻳﻔﻮﺗﻪ ﻣﺎﻟﻪ ﺇﻻ‬ ‫ﺇﻥ ﻓﻮﺗﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺈﻋﻄﺎﺋﻪ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ‬ ‫ﻣﺜﻼ ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻖ ﻧﻔﻊ‬ ‫ﺍﻟﻴﺘﻴﻢ ‬ ‫ﻣﺜﻼ ﻟﻠﺮﻗﺔ ﻋﻠﻴﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ١٣١‬إ&م ا ا‪$FPS‬‬ ‫ﺇﺫﺍ ﻃﻠﺐ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻭﻛﻴﻠﻪ ﺍﻟﻔﺎﻛﻬﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﻨﺐ ﻭﺍﻟﺠﻮﺯ ﻭﺍﻟﻤﻮﺯ‪ ،‬ﻭﺃﺷﺒﺎﻩ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺠﺎﺋﺰ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻏﻠﺔ ﻣﺎﻟﻪ ﺳﻌﺔ ﺫﻟﻚ‪،‬‬ ‫ﻣﻤﺎ ﻳﺴﺮﻩ ﻭﻳﺼﻠﺤﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻓﻲ ﻏﻠﺔ ﻣﺎﻟﻪ‪ ،‬ﺳﻌﺔ ﻟﺬﻟﻚ‪ ،‬ﻓﻼ ﻳﺒﺎﻉ ﺃﺻﻞ ﻣﺎﻝ‬ ‫ﺑﺪ‬ ‫ﺑﺪ ﻟﻪ ﻣﻨﻪ‪ ،‬ﻣﻦ ﻏﺬﺍﺀ‪ ،‬ﺃﻭ ﺩﻭﺍﺀ‪ ،‬ﺃﻭ ﻛﺴﻮﺓ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻻ ‬‫ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻻ ‬ ‫ﻟﻠﻴﺘﻴﻢ ﻣﻨﻪ‪ .‬ﻭﻣﺎ ﺧﺮﺝ ﻣﺨﺮﺝ ﺍﻟﺘﻔﻜﻪ ﻭﺍﻟﺘﺮﻓﻴﻪ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻓﻼ ﻳﺒﺎﻉ ﻓﻴﻪ ﺃﺻﻞ ﻣﺎﻟﻪ)‪.(٢‬‬ ‫‪ E ١٣٢‬و‪y‬اء ‪ $,/ # /‬ا‬ ‫ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺑﻴﻊ ﺃﺻﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺷﺮﺍﺀ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒﺪ ﺃﻭ‬ ‫ﺃﻣﺔ ﺃﻭ ﺟﻤﻞ ﺃﻭ ﻏﻴﺮﻩ؛ ﻟﺨﺪﻣﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺧﺪﻣﺔ ﺍﻷﺻﻞ ﺃﻭ ﻟﻤﻨﻔﻌﺔ ﺍﻟﻴﺘﻴﻢ ﻛﺤﻤﻞ‬ ‫ﻣﺎﻝ‪ ،‬ﻭﺟﺎﺯ ﻓﺴﻞ ﺃﺭﺿﻪ ﻭﺣﺮﺛﻬﺎ ﻭﻗﻄﻊ ﺍﻟﻔﺴﻴﻞ ﻣﻦ ﻧﺨﻠﻪ ﻭﺑﻴﻌﻪ ﻭﺇﻋﻄﺎﺀ ﺍﻷﺟﺮﺓ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﻟﻜﻞ ﻣﻦ ﻳﺨﺪﻣﻪ ﺃﻭ ﻳﺨﺪﻡ ﻣﺎﻟﻪ‪ ،‬ﻛﺘﺬﻛﻴﺮ ﻧﺨﻞ ﻭﺻﺮﻣﻪ ﻭﻗﻄﻊ ﺛﻤﺮﻩ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٧/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٢٠/٣‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٤٦/٩‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٧/٥‬ ‪ ،٨٨‬ﺍﻹﻳﻀﺎﺡ ‪.٥٨٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪114‬‬ ‫ﻭﺣﻤﻠﻪ ﻭﺩﻭﺱ ﺫﺭﻋﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺻﻠﺢ ﻟﻠﻴﺘﻴﻢ ﺃﻥ ﺗﺤﺮﺙ ﺃﺭﺿﻪ ﻟﻪ ﻭﻳﻌﻄﻲ‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺛﻤﺎﺭﻫﺎ ﻓﻠﻴﻔﻌﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻠﺢ ﻟﻪ‬ ‫‬‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺃﻭ‬ ‫ﺃﺟﺮ ﺍﻟﺤﺎﺭﺙ ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺃﻭ‬ ‫ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻟﻤﻦ ﻳﺤﺮﺛﻬﺎ ﻟﻨﻔﺴﻪ ﻭﻳﻌﻄﻲ ﻟﻠﻴﺘﻴﻢ ﺃﺟﺮﺓ ﺃﺭﺿﻪ ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻷﻧﻪ ﻃﺎﻫﺮ ﺍﻷﺻﻞ ﺑﺨﻼﻑ‬ ‫‬‫ﻏﻴﺮﻫﻢ ﻓﻌﻞ‪ ،‬ﻭﻳﺸﺘﺮﻱ ﻟﻪ ﺍﻟﺴﻤﺎﺩ ﻭﻟﻮ‬ ‫ﺍﻟﻐﺎﺋﻂ ﻭﺍﻟﺪﻡ‪.‬‬ ‫ﺃﺭﺿﺎ ﺃﻭ‬ ‫ﺷﺠﺮﺍ ﺃﻭ ‬ ‫‬‫ﻭﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺑﻴﻊ ﻃﺮﻑ ﺃﻭ ﺑﻌﻴﺪ ﻣﻦ ﺍﻷﺻﻞ ‬ ‫ﻧﺨﻼ ﺃﻭ‬ ‫ﺑﺌﺮﺍ‪ ،‬ﻭﺷﺮﺍﺀ ﺩﺍﺧﻞ ﺃﻭ ﻗﺮﻳﺐ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﺒﻌﻴﺪ ﺧﻮﻑ ﺃﻭ ﻣﻀﺮﺓ‬ ‫ﺩﺍﺭﺍ ﺃﻭ ‬ ‫‬ ‫ﺻﻼﺣﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ‬ ‫‬‫ﺇﻻ ﻛﻮﻧﻪ ﺑﻌﻴﺪ ﺑﺤﺴﺐ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﺇﻥ ﺭﺃﻯ‬ ‫ﺃﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺴﺠﺪ ﻭﻣﺎﻝ ﺍﻟﻮﻗﻒ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻷﻣﺎﻧﺔ‬ ‫ﻭﺍﻟﻮﺩﻳﻌﺔ ﻋﻠﻤﻪ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٣٣‬إ‪3‬اج ا ‪P‬ة ‪/ /‬ل ا‬ ‫ﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻠﻮﺻﻴﻪ‪ ،‬ﺃﻭ ﻭﻛﻴﻠﻪ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻪ‪ ،‬ﺃﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٨٤/٢‬ ‪.٥٨٥‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻓﻲ ﻣﺎﻝ ﻛﻞ ﻣﻦ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻨﻪ‪ ،‬ﻭﻋﻠﻲ ﻭﺍﺑﻨﻪ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺑﻪ‬‫‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﻣﺠﺎﻫﺪ‪ ،‬ﻭﺭﺑﻴﻌﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﻏﻴﺮﻫﻢ‪ .‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻝ‬ ‫ﻳﺘﻴﻤﺎ ﻟﻪ ﻣﺎﻝ ﻓﻠﻴﺘﺠﺮ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻪ ﺣﺘﻰ ﺗﺄﻛﻠﻪ ﺍﻟﺼﺪﻗﺔ« ﺭﻭﺍﻩ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺃﻻ ﻣﻦ ﻭﻟﻲ ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﺪﻗﺔ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ؛ ﻷﻥ ﺍﻟﻴﺘﻴﻢ ﻻ ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ ﺻﺪﻗﺔ ﺗﻄﻮﻉ‪ ،‬ﺇﺫ‬ ‫ﻟﻴﺲ ﻟﻠﻮﻟﻲ ﺃﻥ ﻳﺘﺒﺮﻉ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﺸﻲﺀ؛ ﻭﻷﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺮﺍﺩ ﻟﺜﻮﺍﺏ ﺍﻟﻤﺰﻛﻲ ﻭﻣﻮﺍﺳﺎﺓ ﺍﻟﻔﻘﻴﺮ‪،‬‬ ‫ﻭﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ﻭﺃﻫﻞ ﺍﻟﻤﻮﺍﺳﺎﺓ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺮﺍﺯﻱ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ‬ ‫ﻳﺘﻌﻠﻖ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻓﺄﺷﺒﻪ ﻧﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ﻭﺃﺭﻭﺵ ﺍﻟﺠﻨﺎﻳﺎﺕ ﻭﻗﻴﻢ ﺍﻟﻤﺘﻠﻔﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺭﺩﻳﺮ‪ :‬ﺇﻧﻤﺎ‬ ‫ﻭﺟﺒﺖ ﻓﻲ ﻣﺎﻟﻬﻤﺎ ﻷﻧﻬﺎ ﻣﻦ ﺑﺎﺏ ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ‪.‬‬ ‫ﻭﻳﺘﻮﻟﻰ ﺍﻟﻮﻟﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻟﻬﻤﺎ؛ ﻷﻥ ﺍﻟﻮﻟﻲ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﻤﺎ ﻓﻲ ﺃﺩﺍﺀ ﻣﺎ ﻋﻠﻴﻬﻤﺎ ﻣﻦ‬ ‫ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻛﻨﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﻨﻮﻱ ﺃﻧﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺨﺮﺟﻬﺎ ﺍﻟﻮﻟﻲ ﻭﺟﺐ ﻋﻠﻰ‬ ‫=‬‫ﺍﻟﺼﺒﻲ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﻤﺠﻨﻮﻥ ﺑﻌﺪ ﺍﻹﻓﺎﻗﺔ‪ ،‬ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﻣﺎ ﻣﻀﻰ‪.‬‬ ‫‪115‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺑﻌﺾ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺨﻴﺮ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﺑﻌﺾ ﻻ ﻳﺮﻯ ﻟﻪ‬ ‫ﺫﻟﻚ‪ .‬ﻭﻳﺮﻯ ﺃﻥ ﻳﺠﻤﻊ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﺧﺒﺮﻩ ﺑﻬﺎ‪.‬‬ ‫ﻭﺑﻌﺾ ﻳﻮﺟﺐ ﻋﻠﻰ ﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺍﻟﻤﺤﺘﺴﺐ ﻟﻪ‪ ،‬ﺃﻥ ﻳﻨﻔﺪ ﺍﻟﺰﻛﺎﺓ ﻣﻦ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻟﻤﻦ ﺩﻓﻌﺖ ﺇﻟﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻗﺒﻮﻟﻬﺎ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﺨﺮﺝ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻲ ﻏﻴﺮ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻨﻘﻮﺩ‬ ‫ﻭﺍﻟﻤﻮﺍﺷﻲ‪ ،‬ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻠﻴﺘﻴﻢ‪،‬‬ ‫ﺃﻥ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻟﻢ ﻳﺨﺮﺟﺎ ﺿﺎﻋﺖ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻼ ﻳﺤﺒﺲ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻣﻦ ﺛﻤﺎﺭ ﻭﻻ ﻣﻮﺍﺵ‪ ،‬ﻭﻻ ﻧﻘﻮﺩ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٣٤‬ا‪ NH / K% $SD‬ا‪  $+‬وا‪FN‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺠﻌﻞ ﻟﻠﻴﺘﻴﻤﺔﺑﻼ ﺇﺳﺮﺍﻑﻣﺎ ﺗﺤﺘﺎﺟﻪ ﻓﻲ ﺗﺰﻭﻳﺞ‬ ‫ﻛﻄﻨﻔﺴﺔﻭﻫﻲ ﻛﻞ ﺑﺴﺎﻁ ﻟﻪ ﺧ ﻤﻞ‪ ،‬ﺃﻱ‪ :‬ﻫﺪﺏﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺼﻞ ﻟﻠﺘﺰﻭﺝ ﺇﻻ‬ ‫= ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﺣﺘﻰ ﻳﺒﻠﻎ‬ ‫ﺍﻟﺼﺒﻲ‪ ،‬ﺃﻭ ﻳﻔﻴﻖ ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻮﻟﻲ ﻟﻴﺲ ﻟﻪ ﻭﻻﻳﺔ ﺍﻷﺩﺍﺀ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺍﺣﺺ ‬ ‫ﻣﺎ ﻳﺠﺐ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﻓﺄﻋﻠﻤﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺯﻛﻰ ﻭﺇﻥ ﺷﺎﺀ ﻟﻢ ﻳﺰﻙ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻻ ﺇﺛﻢ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺑﻌﺪﺋﺬ ﺇﻥ ﻟﻢ ﻳﺰﻙ ﺍﻟﺼﺒﻲ‪ .‬ﻭﺫﻫﺐ ﺍﺑﻦ ﺷﺒﺮﻣﺔ ﺇﻟﻰ ﺃﻥ ﺃﻣﻮﺍﻟﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ‬ ‫ﻧﻌﻢ ﻭﺯﺭﻉ ﻭﺛﻤﺮ ﻳﺰﻛﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﻨﺔ ﻓﻼ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ :‬ﻻ ﻳﺰﻛﻲ ﺣﺘﻰ ﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻭﺍﺋﻞ‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺟﺒﻴﺮ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﻋﻠﻲ‬ ‫ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺇﻟﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﺠﺐ ﻓﻲ ﻣﺎﻝ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺠﺐ ﺍﻟﻌﺸﺮ ﻓﻲ‬ ‫ﺯﺭﻭﻋﻬﻤﺎ ﻭﺛﻤﺎﺭﻫﻤﺎ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻨﻬﻤﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٣٢/٢٣‬ ‪.٢٣٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٥٣/٩‬ ‪ ،١٥٤‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٤٧/٣‬ ‪.٤٤٨‬‬ ‫)‪ (٢‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺇﻧﻜﺎﺡ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺍﻟﻤﻨﻊ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﻏﻴﺮﻫﻢ ﺑﺎﻟﻘﺮﺍﺑﺔ ﺃﻭ‬ ‫ﺑﺎﻟﺴﺒﺐ ﺍﻟﻌﺎﻡ ﻟﻠﻮﻻﻳﺔ‪ ،‬ﻭﻗﻴﺪ ﺁﺧﺮﻭﻥ ﺍﻹﺟﺎﺯﺓ ﺑﺨﻴﻔﺔ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻲ ﺣﻴﻦ ﻗﻴﺪﻫﺎ ﻏﻴﺮﻫﻢ ﺑﺒﻠﻮﻍ‬ ‫=‬‫ﺗﺴﻊ ﺳﻨﻴﻦ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻟﻬﻢ ﻓﻲ ﺫﻟﻚ ﺗﻔﺼﻴﻞ‪:‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪116‬‬ ‫ﺑﺬﻟﻚ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻣﺎﻋﻮﻥ ﻭﺣﻠﻲ‪ ،‬ﻭﻃﻌﺎﻡ ﻣﻤﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻟﻐﻴﺮﻫﺎ‪ ،‬ﻭﻳﺆﻛﻞ ﺃﻭ ﻳﻔﺮﻕ‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻓﻴﻪ ﺻﻼﺡ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻻ ﺗﺼﻞ ﻟﻠﺘﺰﻭﺝ ﺇﻻ ﺑﻪ ﻣﻦ ﻗﻴﻤﺔ ﺃﺻﻠﻬﺎ)‪.(١‬‬ ‫‪ ١٣٥‬إ&م ا‪D‬س ‪/ /‬ل ا‬ ‫ﻳﺮﺧﺺ ﻟﻠﻮﺻﻲ ﻋﻠﻰ ﻣﺎﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻣﺎﻝ‬ ‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻓﺈﻥ ﺃﺣﻜﺎﻣﻬﻤﺎ ﻭﺍﺣﺪﺓ‪ .‬ﺇﻥ ﻛﺎﻥ ﻳﺨﻠﻒ ﻟﻪ ﻣﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﺘﻴﻢ ‬ ‫ﻣﺎﻟﻪ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﺑﻌﻀﻬﻢ ﺍﻷﻛﺜﺮ ﻓﻲ ﻫﺬﺍ ﻭﻧﺤﻮﻩ‪،‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﺩ ﻷﻧﻪ ﻗﺪ ﺍﻧﺘﻔﻊ ﺃﻭ ﺃﺭﺍﺩ ﺍﻟﺤﻮﻃﺔ)‪.(٢‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻭﺻﻲ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﻴﺘﻴﻢﻭﻫﻮ ﻳﺸﻤﻞ ﺍﻟﺼﻐﻴﺮ‬‫=‬ ‫ﻭﺍﻟﺼﻐﻴﺮﺓﺳﻮﺍﺀ ﺃﻭﺻﻰ ﺇﻟﻴﻪ ﺍﻷﺏ ﺑﺎﻟﻨﻜﺎﺡ ﺃﻭ ﻟﻢ ﻳﻮﺹﻋﻠﻰ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺑﻮﻟﻲ‪،‬‬ ‫ﺣﺎﻛﻤﺎ ﻓﺈﻧﻪ ﻳﻤﻠﻚ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﻟﻮﻻﻳﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺣﺪ ﺃﻭﻟﻰ ﻣﻨﻪ‪.‬‬ ‫‬‫ﻗﺮﻳﺒﺎ ﺃﻭ‬ ‫ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﺍﻟﻤﻌﺘﻤﺪ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔﻛﻤﺎ ﻧﻘﻞ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻦ ﺍﻟﻌﺪﻭﻱﻭﻫﻮ ﻣﺎ ﺍﺭﺗﻀﺎﻩ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ ﺃﻥ‬ ‫ﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺧﻴﻔﺔ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﻓﻤﺘﻰ ﺧﻴﻒ ﻋﻠﻴﻬﺎ ﻓﺴﺎﺩ ﺣﺎﻟﻬﺎ ﺑﻔﻘﺮ ﺃﻭ ﺯﻧﺎ ﺃﻭ ﻋﺪﻡ‬ ‫ﻋﺸﺮﺍ ﺃﻭ ﻻ‪ ،‬ﺭﺿﻴﺖ ﺑﺎﻟﻨﻜﺎﺡ ﺃﻭ ﻻ‪،‬‬ ‫‬‫ﺣﺎﺿﻦ ﺷﺮﻋﻲ ﺃﻭ ﺿﻴﺎﻉ ﻣﺎﻝ ﺃﻭ ﺩﻳﻦ ﺯﻭﺟﺖ‪ ،‬ﺑﻠﻐﺖ‬ ‫ﻓﻴﺠﺒﺮﻫﺎ ﻭﻟﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻭﺟﺐ ﻣﺸﺎﻭﺭﺓ ﺍﻟﻘﺎﺿﻲ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﻒ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻭﺯﻭﺟﺖ ﺻﺢ ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻃﺎﻝ ﺃﻣﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺄﻥ ﻭﻟﺪﺕ ﻭﻟﺪﻳﻦ ﻓﻲ ﺑﻄﻨﻴﻦ ﺃﻭ‬ ‫ﻣﻀﺖ ﻣﺪﺓ ﺗﻠﺪ ﻓﻴﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺧﻴﻒ ﻓﺴﺎﺩﻫﺎ ﻭﺯﻭﺟﺖ ﻣﻦ ﻏﻴﺮ ﻣﺸﺎﻭﺭﺓ ﺍﻟﻘﺎﺿﻲ ﺻﺢ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﻄﻞ‪.‬‬ ‫ﺻﻐﻴﺮﺍ ﻟﻤﺼﻠﺤﺔ ﺍﻗﺘﻀﺖ ﺗﺰﻭﻳﺠﻪ ﻛﺘﺰﻭﻳﺠﻪ ﻣﻦ ﻏﻨﻴﺔ ﺃﻭ ﺷﺮﻳﻔﺔ ﺃﻭ ﺍﺑﻨﺔ ﻋﻢ‬‫‬‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻭﺟﺒﺮ ﻭﺻﻲ‬ ‫ﺃﻭ ﻟﻤﻦ ﺗﺤﻔﻆ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻣﺼﻠﺤﺔ ﻓﻼ ﻳﺼﺢ ﺗﺰﻭﻳﺠﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻭﻣﻦ ﻋﻠﻰ ﺣﺎﺷﻴﺔ ﺍﻟﻨﺴﺐ ﻛﺄﺥ ﻭﻋﻢ ﻭﻧﺤﻮﻫﻤﺎ ﻻ ﻳﺰﻭﺝ ﺻﻐﻴﺮﺓ ﺑﺤﺎﻝ ﻋﻨﺪ ﻋﺪﻡ ﺍﻷﺏ‬ ‫ﺛﻴﺒﺎ‪ ،‬ﻋﺎﻗﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ‪ ،‬ﻷﻧﻬﺎ ﺇﻧﻤﺎ ﺗﺰﻭﺝ ﺑﺎﻹﺫﻥ ﻭﺇﺫﻧﻬﺎ ﻏﻴﺮ ﻣﻌﺘﺒﺮ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺼﻐﻴﺮ ﻓﻼ ﻳﺠﻮﺯ‬ ‫ﺑﻜﺮﺍ ﺃﻭ ‬ ‫‬ ‫ﻷﺣﺪ ﻣﻦ ﺣﺎﺷﻴﺔ ﺍﻟﻨﺴﺐ ﺃﻭ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳﺰﻭﺟﻪ ﻟﻌﺪﻡ ﺍﻟﺤﺎﺟﺔ ﻭﺍﻧﺘﻔﺎﺀ ﻛﻤﺎﻝ ﺍﻟﺸﻔﻘﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻟﻴﺲ ﻟﻤﻦ ﻋﺪﺍ ﺍﻷﺏ ﻭﻭﺻﻴﻪ ﺍﻟﺬﻱ ﻧﺺ ﻟﻪ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺡ ﺗﺰﻭﻳﺞ ﺻﻐﻴﺮﺓ ﻟﻬﺎ‬ ‫ﺩﻭﻥ ﺗﺴﻊ ﺳﻨﻴﻦ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٩٢/٤١‬ ‪.١٩٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٨/٥‬ ‪ ،٨٩‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٨٨/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢٨/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٩/٥‬‬ ‫‪117‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ / ١٣٦‬أ‪/ / 6k%‬ل ا ‪ X‬‬ ‫د‪+X #‬‬ ‫ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ ﻓﻄﻠﺐ ﻣﺎ ﺃﺩ‪‬ﻯ ﻋﻨﻪ ﻭﺻﻴﻪ ﺃﻭ ﺧﻠﻴﻔﺘﻪ ﺃﻭ ﻭﻛﻴﻠﻪ ﺃﻭ ﻗﺎﺋﻤﻪ‬ ‫ﺍﻟﻤﺤﺘﺴﺐ ﻟﺠﺒﺎﺭ‪ ،‬ﺃﻭ ﻃﻠﺒﻪ ﻭﺍﺭﺛﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻓﻌﻠﻰ ﺍﻟﻮﺻﻲ ﺃﺩﺍﺀ ﺫﻟﻚ‬ ‫ﻟﻄﺎﻟﺒﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﻳﻌﻂ ﺍﻟﺠﺎﺋﺮ ﻭﻟﻮ ﻛﺎﻥ ﻳﺄﺧﺬﻩ ﻛﻠﻪ ﺇﻥ ﻟﻢ ﻳﻌﻄﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ‬ ‫ﻟﺰﻣﻪ ﺿﻤﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﺒﻴﻌﻪ ﺑﺤﻴﺚ ﻻ ﻳﺜﺒﺖ ﺍﻟﺒﻴﻊ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﻌﻄﻴﻪ ﺇﺫﺍ ﻃﻠﺒﻪ ﺑﻌﺪ ﺑﻠﻮﻍ‪ ،‬ﺃﻭ ﻳﻌﻄﻴﻪ ﻟﻠﻮﺍﺭﺙ ﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺑﻠﻮﻍ‪ ،‬ﺃﻣﺎ ﻟﻮ ﻣﺎﺕ‬ ‫ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﻋﻠﻢ ﺑﺬﻟﻚ ﻭﻟﻢ ﻳﻄﻠﺒﻪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻟﻮﺍﺭﺛﻪ ﺃﻥ ﻳﻄﻠﺒﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺃﻋﻄﻰ‬ ‫ﻋﻨﻪ ﻣﻦ ﻣﺎﻝ ﻓﺪﺍﺀ ﻟﻤﺎﻟﻪ ﻳﺪﺭﻛﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻳﺪﺭﻛﻪ ﻭﺍﺭﺛﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﻏﻴﺮ ﺑﺎﻟﻎ‪.‬‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﺍﻷﺭﻓﻖ ﺧﻼﻓﻪ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻏﺮﻡ ﻋﻠﻰ ﻗﺎﺋﻢ‬ ‫ﺑﺎﻟﻴﺘﻴﻢ ﺃﻭ ﻣﺤﺘﺴﺐ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﺪﺍﺭﺍﺓ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﺻﺮﺡ ﺑﻬﺬﺍ ﻓﻲ ﺍﻟﺘﺒﻴﻴﻦ‪ ،‬ﺃﻭ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﺎ ﺇﻥ ﺃﻋﻄﻰ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﺠﺒﺎﺭ ﺫﻟﻚ‬ ‫ﺗﻄﻮ ﻋﺎ ﻣﻨﻪ ﺑﻼ ﺇﺟﺒﺎﺭ ﻣﻦ ﺍﻟﺠﺒﺎﺭ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻨﺎﻭﻝ ﻣﻨﻪ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﺑﻞ ﻳﺘﺮﻙ ﺍﻟﺠﺎﺋﺮ‬ ‫ﺃﻳﻀﺎ ﺷﺎﻕ‪ ،‬ﺇﺫ ﻗﺪ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﺫﺍ ﻧﺎﻭﻟﻪ ﻟﺰﻣﻪ ﺿﻤﺎﻥ ﻣﺎ ﻧﺎﻭﻝ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﻻ ﻳﺮﺿﻰ ﺍﻟﺠﺎﺋﺮ ﺇﻻ ﺑﺄﻥ ﻳﻨﺎﻭﻝ ﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﺮﺽ ﺑﺎﻟﻤﻨﺎﻭﻟﺔ ﻧﺎﻭﻟﻪ‬ ‫ﻭﻻ ﺿﻤﺎﻥ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪,H ١٣٧‬ف ا ‪/ 6# 6.‬ل ا ‪ D/‬ط ‪,+‬‬ ‫ﻳﺠﻌﻞ ﻟﻠﻴﺘﻴﻢ ﺍﻟﺨﺎﺩﻡ‪ ،‬ﻭﺍﻟﻀﺤﻴﺔ ﻳﻄﻌﻤﻪ ﻣﻨﻬﺎ‪ ،‬‬ ‫ﻭﻳﺪﺧﺮ ﻟﻪ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﻣﻨﻬﺎ‬ ‫ﻋﻠﻰ ﻧﻴﺘﻪ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺷﺄﻥ ﺍﻟﻀﺤﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ »ﺍﻹﻳﻀﺎﺡ«‪ ،‬ﻳﻀﺤﻲ ﻟﻪ ﺇﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٩/٥‬ ‪ ،٩٠‬ﺍﻹﻳﻀﺎﺡ ‪.٥٩١/٢‬‬ ‫ﺧﺎﺻﺎ‬ ‫‪‬‬‫ﻭﺧﺼﻮﺻﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ‬ ‫‬‫ﻋﻤﻮﻣﺎ‬ ‫‬‫)‪ (٢‬ﺳﻠﻄﺔ ﺍﻟﻮﺻﻲ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺣﺴﺐ ﺍﻹﻳﺼﺎﺀ‬ ‫ﺑﺸﻲﺀ‪ ،‬ﻛﻘﻀﺎﺀ ﺍﻟﺪﻳﻮﻥ ﺃﻭ ﺍﻗﺘﻀﺎﺋﻬﺎ‪ ،‬ﺃﻭ ﺭﺩ ﺍﻟﻮﺩﺍﺋﻊ ﺃﻭ ﺍﺳﺘﺮﺩﺍﺩﻫﺎ‪ ،‬ﺃﻭ ﺍﻟﻨﻈﺮ ﻓﻲ ﺃﻣﺮ ﺍﻷﻃﻔﺎﻝ‬ ‫ﻭﻣﻦ ﻓﻲ ﺣﻜﻤﻬﻢ‪ ،‬ﻛﺎﻧﺖ ﺳﻠﻄﺔ ﺍﻟﻮﺻﻲ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﻣﺎ ﺃﻭﺻﻲ ﺇﻟﻴﻪ ﻓﻴﻪ‪ ،‬ﻻ ﺗﺘﻌﺪﺍﻩ ﺇﻟﻰ ﻏﻴﺮﻩ‪= .‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪118‬‬ ‫ﻭﺍﺳﻌﺎ‪ ،‬ﻭﻳﺴﺘﺨﺪﻡ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺨﺪﻡ ﻭﻳﺘﺨﺬ ﻟﻪ ﺛﻴﺎﺏ ﺍﻟﻌﻴﺪ ﻋﻠﻰ‬ ‫‬‫ﻛﺎﻥ ﻣﺎﻟﻪ‬ ‫ﻗﺪﺭ ﻣﺎﻟﻪ ﺑﻼ ﺑﻴﻊ ﺃﺻﻞ ﻟﺬﻟﻚ‪ ،‬ﻭﺗﺘﺨﺬ ﻟﻪ ﻣﻨﻴﺤﺔ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﺃﻧﻪ ﺗﺠﻮﺯ ﻣﺨﺎﻟﻄﺔ‬ ‫ﻣﻌﺎ‬ ‫ﺍﻟﻤﺮﺍﻫﻖ ﺇﻥ ﺻﻠﺤﺖ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﺗﻮﻓﻴﺮ ﻟﻄﻌﺎﻣﻪ‪ ،‬ﻭﻳﺨﻠﻂ ﺣﺒﻪ ﺑﺤﺒﻪ‪ ،‬ﻭﻳﺄﻛﻼﻥ ‬ ‫ﻣﺎ ﻟﻢ ﻳﺄﺧﺬ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﻳﻄﻨﻲ ﺍﻟﻤﺎﺀ ﻟﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻥ ﻭﺟﺪ‪ ،‬ﻭﺇﻻ ﺍﺷﺘﺮﻯ‬ ‫ﻟﻪ‪ .‬ﻭﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻮﺻﻲ‪ :‬ﻫﺬﺍ ﻣﻦ ﻣﺎﻟﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﺧﺎﻟﺔ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ :‬ﺃﻛﻠﻔﻪ ﻣﻦ ﻣﺎﻟﻲ‪ ،‬ﻭﻗﺎﻟﺖ ﻋﻤﺘﻪ‪ :‬ﺃﻛﻠﻔﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﻠﻴﻜﻦ ﻓﻴﻤﺎ ﻫﻮ ﺃﺻﻠﺢ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻘﻞ ﺍﺧﺘﺎﺭ‪ ،‬ﻭﺟﺎﺯ ﺻﺒﻎ ﺛﻴﺎﺏ ﺍﻟﻴﺘﻴﻢ ﺇﻥ ﻛﺎﻥ ﻳﺴﺮﻩ ﻭﻻ ﻳﻀﺮ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﺷﺮﺍﺀ ﺍﻟﻨﻌﻞ ﻭﺍﻟﻄﻴﺐ ﻟﻪ‪ ،‬ﻭﻳﺘﻌﺎﻫﺪ ﺍﻟﻠﺤﻢ ﻓﻲ ﻛﻞ ﺷﻬﺮ ﺃﻭ ﺑﺎﻟﻨﻈﺮ‪ ،‬ﻭﻳﺸﺘﺮﻯ ﻟﻪ‬ ‫ﻓﻲ ﺍﻷﻋﻴﺎﺩ ﻣﺎ ﺍﻋﺘﺎﺩ ﻋﻨﺪ ﺃﺑﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎﻟﻪ‪ ،‬ﻭﺗﺮﻓﻴﻬﻪ ﺑﻼ‬ ‫ﺇﺳﺮﺍﻑ ﻣﻦ ﻓﻀﻞ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﻳﺸﺘﺮﻯ ﻟﻪ ﻣﺎ ﻫﻮ ﻏﺎﻝ ﺇﻥ ﻣﺮﺽ)‪.(١‬‬ ‫= ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻛﺄﻥ ﻗﺎﻝ ﺍﻟﻤﻮﺻﻲ‪ :‬ﺃﻭﺻﻴﺖ ﺇﻟﻰ ﻓﻼﻥ ﻓﻲ ﻛﻞ ﺃﻣﻮﺭﻱ‪ ،‬ﻛﺎﻧﺖ ﺳﻠﻄﺔ‬ ‫ﺍﻟﻮﺻﻲ ﺷﺎﻣﻠﺔ ﻟﺠﻤﻴﻊ ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻛﻘﻀﺎﺀ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻗﺘﻀﺎﺋﻬﺎ‪ ،‬ﻭﺭﺩ ﺍﻟﻮﺩﺍﺋﻊ ﻭﺍﺳﺘﺮﺩﺍﺩﻫﺎ‪،‬‬ ‫ﻭﺣﻔﻆ ﺃﻣﻮﺍﻝ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﺰﻭﻳﺞ ﻣﻦ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺃﻭﻻﺩﻩ‪ .‬ﻭﻫﺬﺍ ﻋﻨﺪ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺃﺑﻲ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ؛ ﻷﻥ ﺍﻟﻮﺻﻲ ﻳﺘﺼﺮﻑ ﺑﺎﻹﺫﻥ‬ ‫ﺧﺎﺻﺎ ﻛﺎﻧﺖ ﺳﻠﻄﺘﻪ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﻣﺎ ﺃﺫﻥ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ‬‫‪‬‬‫ﻣﻦ ﺍﻟﻤﻮﺻﻲ ﻛﺎﻟﻮﻛﻴﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﺫﻥ‬ ‫ﻛﺎﻥ ﺍﻹﺫﻥ ﻋﺎ ‪‬ﻣﺎ ﻛﺎﻧﺖ ﺳﻠﻄﺘﻪ ﻋﺎﻣﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺜﻨﻰ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﻦ ﺫﻟﻚ ﺗﺰﻭﻳﺞ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﺼﻐﻴﺮﺓ‪،‬‬ ‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺼﺢ ﺍﻹﻳﺼﺎﺀ ﺑﺘﺰﻭﻳﺠﻬﻤﺎ؛ ﻷﻥ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﺼﻐﻴﺮﺓ ﻻ ﻳﺰﻭﺟﻬﻤﺎ ﺇﻻ ﺍﻷﺏ ﺃﻭ ﺍﻟﺠﺪ؛‬ ‫ﻭﻷﻥ ﺍﻟﻮﺻﻲ ﻻ ﻳﺘﻌﻴﺮ ﺑﺪﺧﻮﻝ ﺍﻟﺪﻧﻲ ﻓﻲ ﻧﺴﺒﻬﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻔﺘﻰ ﺑﻪ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ :‬ﺇﻥ ﺍﻹﻳﺼﺎﺀ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻷﺏ ﻳﻜﻮﻥ ﻋﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﺒﻞ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻨﻮﻉ ﺃﻭ ﻣﻜﺎﻥ ﺃﻭ ﺯﻣﺎﻥ؛ ﻷﻥ ﺍﻟﻮﺻﻲ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻷﺏ‪ ،‬ﻭﻭﻻﻳﺔ ﺍﻷﺏ ﻋﺎﻣﺔ‪،‬‬ ‫ﻓﻜﺬﻟﻚ ﻣﻦ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻷﻧﻪ ﻟﻮﻻ ﺫﻟﻚ ﻻﺣﺘﺠﻨﺎ ﺇﻟﻰ ﺗﻌﻴﻴﻦ ﻭﺻﻲ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﻤﻮﺻﻲ ﻗﺪ‬ ‫ﺍﺧﺘﺎﺭ ﻫﺬﺍ ﻭﺻ ‪‬ﻴﺎ ﻓﻲ ﺑﻌﺾ ﺃﻣﻮﺭﻩ‪ ،‬ﻓﺠﻌﻠﻪ ﻭﺻ ‪‬ﻴﺎ ﻓﻲ ﺍﻟﻜﻞ ﺃﻭﻟﻰ ﻣﻦ ﻏﻴﺮﻩ؛ ﻷﻧﻪ ﺭﺿﻲ ﺑﺘﺼﺮﻑ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻟﻮ ﺃﻭﺻﻰ ﺍﻷﺏ ﺇﻟﻰ‬‫ﻫﺬﺍ ﻓﻲ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ ﺑﺘﺼﺮﻑ ﻏﻴﺮﻩ ﻓﻲ ﺷﻲﺀ ‬ ‫‬ ‫ﻣﺜﻼ‪ ،‬ﺻﺎﺭ ﻭﺻ ‪‬ﻴﺎ ﻋﺎ ‪‬ﻣﺎ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ﻭﺗﺮﻛﺘﻪ‪ ،‬ﻭﻟﻮ‬‫ﺭﺟﻞ ﺑﺘﻔﺮﻳﻖ ﺛﻠﺚ ﻣﺎﻟﻪ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺨﻴﺮ‬ ‫ﺃﻭﺻﻰ ﺇﻟﻰ ﺭﺟﻞ ﺑﻘﻀﺎﺀ ﺩﻳﻨﻪ‪ ،‬ﻭﺇﻟﻰ ﺁﺧﺮ ﺑﺘﻨﻔﻴﺬ ﻭﺻﻴﺘﺔ‪ ،‬ﻛﺎﻧﺎ ﻭﺻﻴﻴﻦ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﻋﻨﺪ ﺃﺑﻲ‬ ‫ﺣﻨﻴﻔﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٢/٧‬ ‪.٢١٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٠/٥‬ ‪ ،٩١‬ﺍﻹﻳﻀﺎﺡ ‪.٥٨٧/٢‬‬ ‫‪119‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ ١٣٨‬ا‪/ 6# C+‬ل ا‬ ‫ﻣﻦ ﻋﻤﻞ ﻣﺎﻻ ﻟﻴﺘﻴﻢ‪ ،‬ﻭﻗﺒﺾ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻭﺃﺧﺮﺝ ﺣﺼﺔ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺃﺩﺧﻞ ﻓﻲ ﻋﻤﻞ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻳﻘﻮﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻣﻦ ﻭﺍﻟﺪﺓ‪ ،‬ﺃﻭ ﻏﻴﺮﻫﺎ‪ .‬ﻭﻫﻮ ﺛﻘﺔ‬ ‫ﺃﻣﻴﻦ‪ .‬ﻭﺍﻟﻴﺘﻴﻢ ﻏﻠﺔ ﻣﺎﻟﻪ‪ ،‬ﺗﻘﻮﻡ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻫﻢ ﻣﻌﻪ ﺛﻘﺎﺕ‪ ،‬ﺑﺄﻣﻨﻬﻢ ﻋﻠﻰ ﻣﺎﻝ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻓﺠﺎﺋﺰ ﺫﻟﻚ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻋﺮﻓﻨﺎ ﻓﻲ ﻫﺬﺍ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻭﺍﻟﺪﺓ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻟﻴﺲ ﻫﻢ ﺑﺜﻘﺎﺕ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺛﻤﺮﺗﻪ ﻻ ﺗﻘﻮﻡ ﺑﻤﺆﻭﻧﺔ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﻮﻟﻮﻥ ﻭﻫﻢ ﻏﻴﺮ‬ ‫ﺛﻘﺎﺕ‪ ،‬ﻳﻘﻮﻣﻮﻥ ﺑﻤﺆﻭﻧﺘﻪ‪ .‬ﻭﻟﻬﻢ ﺍﻟﻔﻀﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺴﻠﻢ ﺇﻟﻴﻬﻢ‪ ،‬ﺟﺎﺯ ﺫﻟﻚﺇﻥ‬ ‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﻣﻞ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻳﻘﻮﻡ ﺑﻤﺆﻭﻧﺘﻪ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺄﻣﺮﻩ‪،‬‬ ‫ﻟﻴﺲ ﻫﻢ ﺑﺜﻘﺎﺕ‪ .‬ﻭﺣﻀﺮﺕ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻟﻢ ﻳﺴﻠﻢ ﺍﻟﻌﺎﻣﻞ ﻣﻨﻬﺎ ﻟﻬﻢ ﺷﻴ ﺌﺎ‪ .‬ﻭﻳﻠﺘﻤﺲ‬ ‫ﻣﻦ ﺍﻟﺤﺎﻛﻢ ﻭﻛﻴﻞ ﻟﻠﻴﺘﻴﻢ ﺛﻘﺔ‪ ،‬ﺑﻘﻴﻤﻪ ﻟﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ‪،‬‬ ‫ﺣﺘﻰ ﻳﻘﺎﺳﻢ ﺍﻟﻌﺎﻣﻞ ﺛﻤﺮﺓ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻳﻔﺮﺽ ﻟﻤﻦ ﻳﻌﻮﻟﻪ ﻓﺮﻳﻀﺔ ﻓﻲ ﻣﺎﻟﻪ‪ .‬ﻓﻜﻞ‬ ‫ﻣﺎ ﺍﺳﺘﻮﺟﺐ ﺍﻟﺬﻱ ﻳﻌﻮﻟﻪ ﻓﺮﻳﻀﺔ‪ ،‬ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻳﺴﻠﻢ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺑﺮﺃﻱ ﺟﻤﺎﻋﺔ‬ ‫ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻔﺮﺿﻮﻥ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺇﻟﻰ ﻣﻦ ﻳﻌﻮﻟﻪ‪ ،‬ﻣﺎ ﻗﺪ ﺍﺳﺘﺤﻖ‪ ،‬ﻓﻲ‬ ‫ﺣﻜﻢ ﺍﻟﻌﺪﻝ ﻣﻌﻬﻢ‪ ،‬ﺃﻭ ﺑﺮﺃﻱ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺒﻠﺪ ﺣﺎﻛﻢ ﻋﺪﻝ‪ ،‬ﺗﻮﻟﻰ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ﻟﻠﻴﺘﻴﻢ‪.‬‬ ‫ﻭﺍﻟﻌﺎﻣﻞ ﺇﺫﺍ ﺣﺼﺪ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻓﻬﻮ ﺃﻣﻴﻦ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻲ ﻣﺎ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻻ ﻳﺴﻠﻤﻪ ﺇﻻ‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﻮﺟﺐ ﺧﻼﺻﻪ ﻓﻴﻪ‪ ،‬ﻣﻦ ﺑﻌﺾ ﺟﻤﻠﺔ ﻣﺎ ﻭﺻﻔﻨﺎ‪ ،‬ﺃﻭ ﻳﻌﻮﻝ ﻣﻨﻪ ﺍﻟﻴﺘﻴﻢ‪،‬‬ ‫ﻭﻳﺄﺧﺬ ﻫﻮ ﺣﺼﺘﻪ ﺑﺎﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ ،‬ﻋﻠﻰ ﻣﻌﺎﻣﻠﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻓﻲ ﻣﻌﺎﻣﻠﺘﻬﻢ‪ ،‬ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻋﻤﻠﻪ ﻣﻤﺎ ﻳﻜﺎﻝ‪ ،‬ﺃﻭ ﻳﻮﺯﻥ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٩/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪120‬‬ ‫)‪(١‬‬ ‫‪ ١٣٩‬ا‪J+‬ر‪+ $‬ل ا‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﻀﺎﺭﺑﺔ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺠﺮ ﺑﻪ‪ ،‬ﻭﺍﻟﺮﺑﺢ ﻟﻪ‬ ‫ﻭﺍﻟﻮﺿﻴﻌﺔ ﻋﻠﻰ ﻣﻦ ﺩﻓﻊ ﻣﺎﻟﻪ‪ ،‬ﻣﻦ ﻭﺻﻲ‪ ،‬ﺃﻭ ﻭﻛﻴﻞ‪ ،‬ﺃﻭ ﻭﻟﻲ‪ ،‬ﺃﻭ ﻣﺤﺘﺴﺐ‬ ‫ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﻀﺎﺭﺏ‪ ،‬ﺇﺫﺍ ﻋﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﺎﺭﺏ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺮﺑﺢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﺍﻟﻮﺿﻴﻌﺔ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻻﺗﺠﺎﺭ ﺑﻤﺎﻝ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺮﻕ ﺍﻟﺜﻼﺙ‪ :‬ﺍﺗﺠﺎﺭ ﺍﻟﻮﺻﻲ ﻟﻨﻔﺴﻪ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪،‬‬ ‫ﻭﺍﺗﺠﺎﺭ ﺍﻟﻮﺻﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻟﻤﻦ ﻳﻘﺒﻞ ﻓﻴﻪ‬ ‫ﻣﻀﺎﺭﺑﺔ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻴﺘﻴﻢ‪.‬‬ ‫ﺃﺍﺗﺠﺎﺭ ﺍﻟﻮﺻﻲ ﻟﻨﻔﺴﻪ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ :‬ﻧﺺ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺃﻥ‬ ‫ﻳﺘﺠﺮ ﻟﻨﻔﺴﻪ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ‬ ‫ﻓﻘﻬﺎﺀ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻣﺼﻴﺮ ﺍﻟﺮﺑﺢ ﺇﺫﺍ ﺍﺗﺠﺮ ﺍﻟﻮﺻﻲ ﻟﻨﻔﺴﻪ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺭﺑﺢ‪ ،‬ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬ ‫ﻭﻣﺤﻤﺪ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻤﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻮﺻﻲ ﻳﻀﻤﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻭﻳﺘﺼﺪﻕ ﺑﺎﻟﺮﺑﺢ‪،‬‬ ‫ﻭﻋﻨﺪ ﺃﺑﻲ ﻳﻮﺳﻒ ﻳﺴﻠﻢ ﻟﻪ ﺍﻟﺮﺑﺢ ﻭﻻ ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ‪.‬‬ ‫ﺏﺍﺗﺠﺎﺭ ﺍﻟﻮﺻﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻠﻴﺘﻴﻢ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﺗﺠﺎﺭ ﺍﻟﻮﺻﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻟﻠﻴﺘﻴﻢ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﻗﻮﻝ ﺇﻟﻰ ﺃﻧﻪ‬ ‫ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺘﺠﺮ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻧﺺ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﺍﺗﺠﺮ ﺍﻟﻮﺻﻲ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻓﻼ ﺃﺟﺮﺓ ﻟﻪ ﻓﻲ ﻧﻈﻴﺮ ﺍﺗﺠﺎﺭﻩ ﺑﻪ‪ ،‬ﻭﺍﻟﺮﺑﺢ ﻛﻠﻪ ﻟﻠﻤﻮﺻﻰ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻧﻤﺎﺀ ﻣﺎﻟﻪ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﻭﺟﻪ ﻭﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺘﺠﺮ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻟﺌﻼ ﻳﺤﺎﺑﻲ ﻧﻔﺴﻪ ﺑﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﻓﺴﺮ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﺪﻡ ﺍﻟﺠﻮﺍﺯ ﻫﻨﺎ ﺑﺎﻟﻜﺮﺍﻫﺔ‪ .‬ﻭﺯﺍﺩﻭﺍ‪ :‬ﺃﻥ ﺍﻟﻮﺻﻲ ﺇﺫﺍ ﻋﻤﻞ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﺠﺎ ﻧﺎ ﻓﻼ ﻧﻬﻲ‬ ‫ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺝﺩﻓﻊ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻟﻤﻦ ﻳﻌﻤﻞ ﻓﻴﻪ ﻣﻀﺎﺭﺑﺔ‪:‬‬ ‫ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺩﻓﻊ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻣﻀﺎﺭﺑﺔ ﺃﻭ ﺑﻀﺎﻋﺔ‬ ‫ﻟﻤﺼﻠﺤﺔ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻤﻪ ﺍﻟﺘﻜﻠﻴﻔﻲ ﻓﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ‪ ،‬ﻭﺫﻫﺐ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﻭﺟﻮﺑﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٩٤/٤٣‬ ‪.١٩٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٤٧/٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٤٣/٣‬ ‪.٤٤٤‬‬ ‫‪121‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪ !a ١٤٠‬زوج أم ا ‪ € 6#‬ا‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻟﺰﻭﺝ ﺃﻡ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻥ ﻳﺴﻜﻦ ﻣﻌﻬﺎ‪ ،‬ﻓﻲ ﻣﻨﺰﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻟﻬﺎ ﻓﻴﻪ‬ ‫ﺣﺼﺔ‪ .‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺇﻧﻬﺎ ﺗﻠﻲ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺗﻜﺎﻓﺌﻪ ﺳﻜﻦ ﺯﻭﺟﻬﺎ؟‬ ‫ ﺇﺫﺍ ﻛﺎﻥ ﺑﺄﻣﺮ ﺯﻭﺟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺧﻠﺼﺘﻪ ﻓﻲ ﻣﻘﺪﺍﺭ ﺃﺟﺮﺓ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺑﻤﻨﺰﻟﺔ‬ ‫ﻣﻦ ﺳﻜﻨﻪ‪ ،‬ﺟﺎﺯ ﺫﻟﻚﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ‪.‬‬ ‫ﻭﻗﺪ ﻳﺼﻠﺢ ﺍﻟﺮﺟﻞ ﻓﻲ ﻣﻨﺰﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻳﻌﻤﺮ ﻓﻴﻪ ﻭﻓﻲ ﻣﺎﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﺇﻧﻪ ﻟﻮ‬ ‫ﻣﺴﺘﺄﺟﺮﺍ‪ ،‬ﻟﻢ ﺗﺼﻞ ﻗﻴﻤﺔ ﺫﻟﻚ ﺍﻟﺴﻜﻦ ﻭﻟﻮ ﺗﺤﻮﻝ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻦ ﻣﻨﺰﻝ‬ ‫‬‫ﻛﺎﻥ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺗﺤﻮﻟﺖ ﺯﻭﺟﺘﻪ ﻣﻨﻪ‪ ،‬ﻟﻜﺎﻥ ﻳﺨﺮﺏ ﻣﻨﺰﻝ ﺍﻟﻴﺘﻴﻢ؟‬ ‫ ﺇﺫﺍ ﻛﺎﻥ ﺳﻜﻦ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻫﻮ ﺃﺻﻠﺢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﺃﻭﻓﺮ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻟﻌﻤﺎﺭﺓ ﻣﻨﺰﻟﻪ‪.‬‬ ‫ﻭﻟﻮ ﺗﺤﻮﻝ ﻣﻨﻪ ﺍﻟﺴﺎﻛﻦ ﻟﺨﺮﺏ‪ ،‬ﻓﺴﻜﻨﻪ ﺃﺣﻈﻰ ﻟﻠﻴﺘﻴﻢ ﻣﻦ ﺧﻠﻮﺗﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﻋﻤﺮ ﻟﻪ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻣﻨﺰﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻓﺄﻩ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻮﻗﻒ ﻣﻦ‬ ‫ﻣﻨﺰﻟﻪ‪ ،‬ﺑﺎﻋﺘﻘﺎﺩ ﺍﻟﻨﻴﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ)‪.(١‬‬ ‫‪ ١٤٢‬ا‪/ 6# $,+‬ل ا ‪ D%‬ا ‪o‬‬ ‫ﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻻ ﺗﺠﻮﺯ ﺍﻟﻤﺼﺎﻟﺤﺔ ﻓﻲ ﻣﺎﻟﻪ ﻋﻨﺪ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﻩ ﺍﻟﺠﺎﺋﺮ‬ ‫ﻓﺎﷲ ﻳﺘﻮﻻﻩ‪ ،‬ﻭﺗﺠﻮﺯ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺍﻟﻤﺼﺎﻟﺤﺔ ﻓﻲ ﻣﺎﻟﻪ ﻓﻲ ﺍﻟﺨﺼﻮﻣﺔ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺃﻭﻓﺮ ﻟﻤﺎﻟﻪ ﻓﻲ ﺍﻟﺠﺎﺋﺮ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫‪ ],H ١٤٥‬ا ‪CS! 6.‬‬ ‫ﻣﻦ ﺟﻌﻞ ﻛﻔﺎﻟﺔ ﻭﻟﺪﻩ ﺇﻟﻰ ﺯﻭﺟﺘﻪ ﻭﺍﺋﺘﻤﻨﻬﺎ ﻋﻠﻰ ﻋﻮﻟﻪ ﻓﻠﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩٩ ،١٩٨/٩‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩١/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦٦/٩‬ ‪.١٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪122‬‬ ‫ﻳﺼﺪﻗﻬﺎ ﻓﻴﻤﺎ ﺗﻘﻮﻝ ﺃﻧﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺇﻻ ﺑﻌﺪﻭﻝ ﺃﻭ ﺣﺎﻛﻢ‪ ،‬ﻭﻳﺴﻌﻪ ﻓﻲ ﺍﻻﻃﻤﺌﻨﺎﻥ‬ ‫ﺇﻥ ﺭﺟﺎ ﺻﺪﻗﻬﺎ)‪.(١‬‬ ‫‪y ١٤٦‬اء ا ‪ 6.‬‬ ‫‪/‬ﻻ ‬ ‫ﻟﻴﺲ ﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻪ ‬ ‫ﻣﺎﻻ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺷﻔﻌﺔ ﻟﻪ ﻓﻲ ﻣﺸﺎﻉ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺩﻓﻌﺎ ﻟﻀﺮ‪ ،‬ﻭﺍﻟﻤﺸﺎﻉ ﻫﻨﺎ ﺍﻟﻤﺸﺘﺮﻙ‪.‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻔﻊ ﻟﻪ ﻏﻴﺮ ﺍﻟﻤﺸﺎﻉ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺳﺌﻞ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻋﻦ ﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻣﺎﻝ‬ ‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻣﻦ ﺃﺻﻞ ﻭﻏﻴﺮﻩ؟‬ ‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ ﺣﺘﻰ ﻳﺼﺢ ﺃﻧﻪ ﻳﺒﻴﻌﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺠﻮﺯ ﺑﻴﻌﻪ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻻﻃﻤﺌﻨﺎﻧﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺻﻲ ﺛﻘﺔ ﻣﺄﻣﻮ ﻧﺎ‪ ،‬ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺒﻴﻊ ﺫﻟﻚ‪،‬‬ ‫ﻓﻴﻤﺎ ﻻ ﻳﺠﻮﺯ‪ .‬ﻓﻤﻌﻲ ﺃﻧﻪ ﻳﺴﻊ ﺫﻟﻚ‪ ،‬ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻻﻃﻤﺌﻨﺎﻧﺔ‪.‬‬ ‫ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺎﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻐﻠﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻫﻮ ﺃﻫﻮﻥ ﻋﻨﺪﻙ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺫﻟﻚ ﻳﺠﻮﺯ ﺷﺮﺍﺅﻩ‪ ،‬ﻣﻦ ﺍﻟﻤﺤﺘﺴﺐ ﺍﻟﺜﻘﺔ‪.‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺷﺮﺍﺅﻩ ﻣﻦ ﺍﻟﻤﺤﺘﺴﺐ‪ ،‬ﺇﻻ ﺑﻮﻛﺎﻟﺔ‪ ،‬ﺃﻭ ﻭﺻﻴﺔ)‪.(٢‬‬ ‫‪ ١٤٧‬ا ‪ E/ ! 6.‬ا أ أر‪/‬‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻣﻦ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﺑﻐﻴﺮ ﺃﺟﺮﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ‬ ‫ﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﺴﻜﻦ ﻣﻌﻪ ‬ ‫ﺫﻟﻚ ﺻﻼﺡ ﻟﻠﻴﺘﻴﻢ‪ .‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻳﺨﺎﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻨﻪ‪،‬‬ ‫ﻭﻳﺘﺤﺮﻯ ﺍﻟﻨﺎﻇﺮ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻣﺎ ﻳﺮﺍﻩ ﻟﻪ ﻣﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﺑﺎﻟﻌﺪﻝ ﻓﻲ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩١/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩١/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٦/٩‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٤/٩‬‬ ‫‪123‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‪. ١٤٨‬ﻼح ‪ rS5‬ا ‪/‬م ‪. K%‬ﻼح ‪/‬‬ ‫ﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺻﻼﺡ ﻧﻔﺲ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﻻ ﺑﺈﺗﻼﻑ ﺷﻲﺀ ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﻓﻨﻔﺴﻪ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﻠﻮﺻﻲ‪ ،‬ﺃﻭ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﺃﻥ ﻳﻤﻨﻌﻪ ﻋﻤﺎ‬ ‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻴﻪ ﻓﺴﺎﺩ‪ ،‬ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻛﻤﺎ ﻳﻤﻨﻊ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪# ١٤٩‬اء ا ‪/ / S5 6.‬ل ا‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﻔﺪﻱ ﻧﻔﺴﻪ‪ ،‬ﺇﺫﺍ ﻋﺎﺭﺿﻪ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺑﺸﻲﺀ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻷﻳﺘﺎﻡ ﻭﻟﻮ ﻓﺘﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺿﺎﻣ ﻨﺎ ﻭﺗﻠﺠﺌﻪ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﻳﻠﺠﺄ ﺇﻟﻰ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻋﻨﺪ ﻋﺪﻡ ﻣﺎ ﻳﻘﻮﺕ ﺑﻪ ﻧﻔﺴﻪ‪.‬‬ ‫ﻓﺈﻥ ﺻﺎﺭ ﺍﻟﻮﺻﻲ ﺑﻬﺬﺍ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﻔﺪﻱ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﺇﻻ‬ ‫ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ .‬ﻓﻘﺪ ﺭﺧﺺ ﻟﻪ ﻣﻦ ﺭﺧﺺ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ‬ ‫ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻣﺎﻧﺎﺗﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﻮﻗﻮﻑ‪،‬‬ ‫ﺑﻘﺮﺽ‪ ،‬ﺃﻭ ﺩﻳﻦ‪ ،‬ﺑﻌﺪﻝ ﺍﻟﺴﻌﺮ‪ .‬ﻭﻳﺸﻬﺪ ﺑﺬﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﺩﻳ ﻨﺎ ﻋﻠﻴﻪ ﺇﻟﻰ‬ ‫ﻣﻴﺴﻮﺭﻩ‪ .‬ﻭﻳﻔﺪﻱ ﻧﻔﺴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻣﻨﻪ؛ ﻻﻋﺘﻘﺎﺩ ﺃﺩﺍﺋﻪ ﻟﻠﻴﺘﻴﻢ‪،‬‬ ‫ﺁﺛﻤﺎ‪ ،‬ﺇﻻ‬ ‫ﻭﺍﻟﺘﺨﻠﺺ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻓﻨﺮﺟﻮ ﻟﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ ﺃﻥ ﻻ ﻳﻜﻮﻥ ‬ ‫ﻣﺎ ﺿﻤﻨﻪ ﻟﻸﻳﺘﺎﻡ ﻭﻋﻠﻴﻪ ﺃﺩﺍﺀ ﻣﺎ ﻟﺰﻣﻪ ﺇﻟﻴﻬﻢ‪ .‬ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺻﻲ ﻫﻮ ﺍﻟﻤﻄﺎﻟﺐ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻟﻴﻪ ﻗﺼﺪ ﻓﻲ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ ١٥٠‬أ‪ $I/ N‬ا‬ ‫ﺇﻥ ﻭﺟﺪ ﻟﻪ ﻣﺮﺿﻌﺔ ﺑﻼ ﺃﺟﺮﺓ ﻭﺃﺧﺮﻯ ﺑﻬﺎ ﻧﻈﺮ ﻟﻪ ﺍﻷﺻﻠﺢ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٤/٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٧/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩١/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪124‬‬ ‫)‪(١‬‬ ‫‪#,H ١٥٢‬ت ا ‪/ 6# 6.‬ل ا‬ ‫ﺇﻥ ﺑﺎﻉ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺑﻌﺘﻪ ﺑﺄﻗﻞ ﻣﻦ ﺣﻘﻪ ﻓﺒﻴﻌﻪ ﺟﺎﺋﺰ ﻻ ﻳﺮﺩ ﻭﻟﻮ‬ ‫ﺣﺬﺭﺍ ﻣﻦ ﺛﺒﻮﺗﻬﺎ ﺑﻤﻮﺗﻪ ﺃﻭ ﻣﻮﺕ‬ ‫ﺑﻼ ﻧﺪﺍﺀ‪ ،‬ﻭﻻ ﻳﺆﺍﺟﺮ ﺃﺭﺿﻪ ﺗﺠﻌﻞ ﻓﻴﻬﺎ ﺳﺎﻗﻴﺔ ‬ ‫ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻛﺜﺮ ﺍﻟﺒﻴﻨﺔ ﻭﺍﺳﺘﻮﺛﻖ ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻧﻔﻊ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ ﺃﺭﺽ‬ ‫ﻧﺨﻠﻪ ﻟﻠﺰﺭﻉ ﻟﺘﺸﺮﺏ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﻴﺘﻴﻢ ﺃﺧﺬﻩ ﻟﻪ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺃﺻﻠﻪ ﻭﻳﺸﺘﺮﻱ ﻟﻪ ﻣﺜﻠﻪ ﺃﻭ ﺃﻓﻀﻞ ﺇﻥ ﺭﺁﻩ ﺃﻭﻓﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺑﺪﻝ ﺃﺻﻠﻪ ﺑﺄﺻﻞ ﻭﺍﻟﻘﺴﻢ ﺑﺎﻟﺨﻴﺎﺭ ﻭﺯﺭﺍﻋﺔ ﻣﺎﻝ ﻣﻦ ﻭﺻﻴﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺧﻠﻒ‪،‬‬ ‫ﻭﻟﻠﻤﺤﺘﺴﺐ ﻓﺴﻞ ﺃﺭﺿﻪ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻣﺎﺕ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ ﺃﻣﺎﻧﺔ ﻟﻪ ﻭﺳﻠﻢ‬ ‫ﻣﻨﻬﺎ ﻟﻜﺎﻓﻠﻪ ﺑﻘﺪﺭ ﻣﺆﻭﻧﺘﻪ ﻭﺳﻌﺘﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺤﻠﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻓﺄﺣﻠﻪ ﻭﻗﺒﻞ ﻣﻨﻪ ﻓﻼ‬ ‫ﺭﺟﻌﺔ ﻟﻪ ﺑﻌﺪ ﻋﻠﻰ ﺍﻷﻣﻴﻦ‪ ،‬ﻓﻴﻬﺎ ﺧﻼﻑ ﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺣﻠﻪ‪ ،‬ﻭﻻ ﻳﺤﻂ ﻋﻦ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺑﻌﻴﺐ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻭﻻ ﻳﻮﻟﻲ ﺇﻻ ﻟﺠﺮ ﻣﻨﻔﻌﺔ ﺃﻭ ﺩﻓﻊ ﺿﺮ‪.‬‬ ‫ﻭﺗﺠﻮﺯ ﻟﻪ ﺍﻟﻤﺼﺎﻟﺤﺔ ﻓﻲ ﻣﺎﻟﻪ ﺇﻥ ﻛﺎﻧﺖ ﺃﻭﻟﻰ ﻭﺃﻭﻓﺮ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺗﺠﺐ‬ ‫ﺍﻟﻴﻤﻴﻦ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺻﻴﻪ ﺧﺎﺋ ﻨﺎ ﺿﻢ ﺇﻟﻴﻪ ﺍﻟﺤﺎﻛﻢ ﺁﺧﺮ ﺛﻘﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻟﻪ ﻭﺻﻴﺎﻥ ﻓﻤﺎﺕ ﺃﺣﺪﻫﻤﺎ ﺃﻗﺎﻡ ﻟﻪ ﺁﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﻮﺻﻲ ﻓﻴﻪ ﺇﻟﻰ‬ ‫ﻏﻴﺮﻩ ﺇﻻ ﺇﻥ ﺃﺫﻥ ﻟﻪ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻭﻳﺠﻮﺯ ﺩﻓﻊ ﺧﻮﺹ ﻧﺨﻠﻪ ﻭﺣﻄﺒﻪ ﻟﻜﺎﻓﻠﻪ ﺇﻻ ﺇﻥ‬ ‫ﻛﺎﻥ ﺑﻴﻌﻪ ﺃﻭﻓﺮ‪ ،‬ﻭﺇﻥ ﺣﺪﺙ ﻟﻪ ﻣﺎﻝ ﻓﻬﻮ ﻭﻛﻴﻞ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻐﺎﺋﺐ ﻛﺎﻟﻴﺘﻴﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﺑﻴﻊ‬ ‫)‪ (١‬ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﻓﻲ ﻋﻘﻮﺩ ﺍﻟﻮﺻﻲ ﻭﺗﺼﺮﻓﺎﺗﻪ‪ :‬ﺃﻥ ﺍﻟﻮﺻﻲ ﻣﻘ ‪‬ﻴﺪ ﻓﻲ ﺗﺼﺮﻓﻪ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﻤﺼﻠﺤﺔ‬ ‫ﻣﺤﻀﺎ‬ ‫‬‫ﺿﺮﺭﺍ‬ ‫‬‫ﻟﻤﻦ ﻓﻲ ﻭﺻﺎﻳﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻟﻠﻮﺻﻲ ﺳﻠﻄﺔ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻀﺎﺭﺓ‬ ‫ﻛﺎﻟﻬﺒﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﺼﺪﻕ‪ ،‬ﺃﻭ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﺑﻐﺒﻦ ﻓﺎﺣﺶ‪ ،‬ﻓﺈﺫﺍ ﺑﺎﺷﺮ ﺍﻟﻮﺻﻲ ﺗﺼﺮﻓﺎ ﻣﻦ ﻫﺬﻩ‬ ‫ﺑﺎﻃﻼ‪ ،‬ﻻ ﻳﻘﺒﻞ ﺍﻹﺟﺎﺯﺓ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﺳﻠﻄﺔ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺼﺮﻓﺎﺕ‬‫‬‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﻛﺎﻥ ﺗﺼﺮﻓﻪ‬ ‫ﻣﺤﻀﺎ‪ ،‬ﻛﻘﺒﻮﻝ ﺍﻟﻬﺒﺔ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﺍﻟﻜﻔﺎﻟﺔ ﻟﻠﻤﺎﻝ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ‪:‬‬ ‫‬‫ﻧﻔﻌﺎ‬ ‫ﺍﻟﻨﺎﻓﻌﺔ ‬ ‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺪﺍﺋﺮﺓ ﺑﻴﻦ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮﺭ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻹﺟﺎﺭﺓ ﻭﺍﻻﺳﺘﺌﺠﺎﺭ ﻭﺍﻟﻘﺴﻤﺔ‬ ‫ﻭﺍﻟﺸﺮﻛﺔ‪ ،‬ﻓﺈﻥ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺒﺎﺷﺮﻫﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺿﺮﺭ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٤/٧‬‬ ‫‪125‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫‬ ‫ﻣﺰﻳﻼ ﻟﺤﺠﺘﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ‬ ‫ﻧﺨﻠﺔ ﺍﻟﻴﺘﻴﻢ ﻭﻻ ﻳﻜﻮﻥ ﺗﺮﻙ ﺷﻔﻌﺘﻪ‬ ‫ﻣﺤﺘﺴﺐ ﻓﻲ ﺻﻼﺡ ﺇﻥ ﺗﻮﻟﺪ ﺿﺮ ﺇﻥ ﻟﻢ ﻳﻘﺼﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻻﺧﺘﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺣﺴﺒﺔ ﻟﻴﺘﻴﻢ ﻓﻴﻤﺎ ﻳﺘﻮﻟﺪ ﻣﻨﻪ ﺿﺮ‪.‬‬ ‫ﺧﻤﺮﺍ ﺃﻭ ﻣﺎ ﻻ ﻳﺤﻞ‪ ،‬ﻓﻼ ﻧﻴﺔ‬ ‫‬‫ﻭﺇﺫﺍ ﻋﺼﺮ ﺻﺒﻲﻭﻟﻮ ﻏﻴﺮ ﻳﺘﻴﻢﺷﻴ ﺌﺎ ﻭﻧﻮﺍﻩ‬ ‫ﺧﻼ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻧﻪ ﻳﻀﻤﻦ ﺍﻟﻤﺤﺘﺴﺐ ﺍﻟﺜﻘﺔ‬‫ﻟﻪ ﻭﻟﻴﺮﻓﻌﻪ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻟﻴﻜﻮﻥ ‪‬‬ ‫ﻣﺎ ﺑﺎﻉ ﻣﻦ ﺍﻟﻐﻠﺔ ﺇﻥ ﻟﻢ ﻳﺒﻊ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﻛﺮﺍﺀ ﻣﻨﺎﺯﻟﻪ ﻭﻣﺎﺋﻪ ﻭﺍﻟﻜﺮﺍﺀ‬ ‫ﻟﻪ‪ ،‬ﻭﻟﻸﻡ ﺑﻴﻊ ﺃﺻﻠﻪ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺠﺮﻫﺎ‪ ،‬ﻭﻻ ﻭﻛﻴﻞ ﻟﻪ ﺃﻥ ﺗﺒﻴﻊ ﻣﻨﻪ ﻓﻲ ﻣﺆﻭﻧﺘﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻛﺎﻷﺏ ﻣﻄﻠﻘﺎ ﺇﻥ ﻣﺎﺕ ﺃﺑﻮﻩ ﻓﻠﻬﺎ ﺑﻴﻊ ﺍﻷﺻﻞ ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻳﺪﻓﻊ‬ ‫ﺇﻟﻴﻬﺎ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﻓﻊ ﺇﻟﻴﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ‪.‬‬ ‫ﺷﻬﺮﺍ ﺛﻢ ﻳﻨﻈﺮ ﺍﻟﺴﻌﺮ ﻭﻳﺴﻠﻢ ﺇﻟﻴﻬﺎ‬ ‫ﻭﺍﻷﻛﺜﺮ ﺃﻥ ﺗﺆﻣﺮ ﺑﺄﻥ ﺗﺴﺘﺪﻳﻦ ﻟﻪ ﻭﺗﻨﻔﻖ ﻋﻠﻴﻪ ‬ ‫ﺑﻘﺪﺭ ﻣﺎ ﺃﻧﻔﻘﺖ ﻋﻠﻴﻪ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺘﻌﺮﺽ ﺇﻧﺴﺎﻥ ﻟﻌﻤﻞ ﻧﺨﻞ ﻳﺘﻴﻢ ﺇﻥ ﻛﺎﻥ ﻗﺎﺑﺾ‬ ‫ﺛﻤﺎﺭﻩ ﻏﻴﺮ ﺛﻘﺔ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻳﺒﻴﻊ ﺛﻤﺎﺭ ﺍﻟﻴﺘﻴﻢ ﺑﺴﻌﺮ ﻳﻮﻣﻪ ﻣﻤﺎ ﺗﺮﺟﻰ ﺯﻳﺎﺩﺓ ﺳﻌﺮﻩ‪،‬‬ ‫ﻭﻳﺨﺎﻑ ﻧﻘﺼﻪ‪ ،‬ﻭﻳﺸﺘﺮﻱ ﻟﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﻉ ﻟﻪ ﻣﻦ ﺛﻤﺎﺭﻩ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‬ ‫ﻗﺒﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺮﻙ ﻟﺴﻨﺔ ﻭﻳﺒﻴﻊ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻨﻈﺮ ﻟﻪ ﺍﻷﺻﻠﺢ ﻭﻻ ﺿﻤﺎﻥ‬ ‫‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺠﻮﺯ ﻣﻌﺎﻣﻠﺘﻪ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ ﻭﺷﺮﺍﺅﻩ ﻣﺎ ﻳﺒﺎﻉ ﻓﻲ ﺍﻟﺴﻮﻕ‪ ،‬ﻣﻦ ﻃﻌﺎﻡ ﻭﺇﺩﺍﻡ‬ ‫ﻭﺳﻤﺎﺩ ﻭﻛﺮﺍﺀ ﺩﺍﺑﺔ‪ ،‬ﻭﻟﻜﺎﻓﻠﻪ ﺃﻥ ﻳﺰﺭﻉ ﺃﺭﺿﻪ ﻛﺎﻟﻨﺎﺱ‪ ،‬ﻭﻣﻨﻊ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻛﻴﻠﻪ ﺃﻥ‬ ‫ﻳﻔﺎﺳﻞ ﻓﻲ ﻣﺎﻟﻪ ﺃﻭ ﻳﻘﺎﻳﺾ ﺑﻪ ﺃﻭ ﻳﻘﺎﺳﻢ ﺑﻐﻴﺮ ﺍﺳﺘﻬﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻔﺎﺳﻞ ﻭﻻ ﻳﻘﺎﻳﺾ ﻭﻻ ﻳﻘﺎﺳﻢ ﺑﺨﻴﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺎﻳﺾ ﻭﻻ ﻳﻘﺎﺳﻢ)‪.(١‬‬ ‫ز `‪ v‬ا‪ K/‬أن ‪ /i S‬ا‪F‬‬‫‪ / ١٥٣‬‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﻟﻪ ﺷﺮﻛﺎﺀ ﻳﺘﺎﻣﻰ‪ ،‬ﻓﻲ ﻣﺎﻝ‪ ،‬ﻓﺒﺎﻉ ﺣﺼﺘﻪ ﻟﺮﺟﻞ ﻣﺸﺎ ﻋﺎ‪ .‬ﻓﺠﺎﺀ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﻤﺸﺘﺮﻱ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﺑﺸﻲﺀ ﻣﺜﻞ ﺭﻃﺐ‪ ،‬ﺃﻭ ﻋﻨﺐ‪ ،‬ﺃﻭ ﺭﻣﺎﻥ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩١/٥‬ ‪ ،٩٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٣٨/٩‬ ‪.١٣٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪126‬‬ ‫ﻣﻮﺯ‪ ،‬ﺃﻭ ﺃﺗﺮﻧﺞ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻋﻄﻴﺖ ﺍﻟﻴﺘﺎﻣﻰ ﺣﺼﺘﻬﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ‬ ‫ﻟﻢ ﻳﻘﻞ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﻭﺻﻲ‪ ،‬ﺃﻭ ﻣﺤﺘﺴﺐ ﺛﻘﺔ‪ ،‬ﻗﺪ ﻋﻠﻢ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻚ‪ ،‬ﺃﻧﻪ‬ ‫ﻳﻘﻮﻡ ﻟﻠﻴﺘﺎﻣﻰ‪ ،‬ﻓﻲ ﻣﺎﻟﻬﻢ‪ ،‬ﺃﻭ ﻭﻛﻴﻞ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺍﻟﺤﺎﻛﻢ ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﻟﺸﻲﺀ‬ ‫ﻣﻤﻦ ﻳﺆﺗﻤﻦ‪ ،‬ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻷﻳﺘﺎﻡ‪ ،‬ﺇﻻ ﺑﻤﻘﺎﺳﻤﺔ ﻣﻦ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﻮﺻﻲ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺘﺴﺐ ﺍﻟﺜﻘﺔ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‬ ‫ﻟﻠﺸﺮﻳﻚ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻸﻳﺘﺎﻡ ﻭﺻﻲ‪ ،‬ﻭﻻ ﻭﻛﻴﻞ‪،‬‬ ‫ﻭﻻ ﻣﺤﺘﺴﺐ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﺬﺍ ﺃﻥ ﻳﻮﻟﻲ ﻣﺎﻝ ﺍﻷﻳﺘﺎﻡ ﻏﻴﺮ ﺛﻘﺔ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺳﻠﻢ ﺇﻟﻴﻪ ﻫﺬﺍ ﺛﻘﺔ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺜﻘﺔ‪ ،‬ﻛﺎﻥ ﻟﻸﻳﺘﺎﻡ‬ ‫ﻭﺻﻲ‪ ،‬ﺃﻭ ﻣﺤﺘﺴﺐ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ؛ ﻷﻥ ﺍﻟﺜﻘﺔ ﻻ ﻳﻔﻌﻞ ﺷﻴ ﺌﺎ‪ ،‬ﺇﻻ ﻣﺎ ﻳﺠﻮﺯ ﻟﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻗﺮ ﺍﻟﺬﻱ ﺳﻠﻢ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻪ ﺑﻪ‪ ،‬ﺇﻥ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻟﻪ‬ ‫ﻓﻴﻪ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻷﻳﺘﺎﻡ‪.‬‬ ‫ﻓﺈﺫﺍ ﻋﻠﻢ ﻫﻮ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺄﺧﺬ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺑﺤﻀﺮﺓ ﻣﻨﻪ ﻫﻮ ﻟﺬﻟﻚ‪ ،‬ﺃﻭ ﻣﻤﻦ ﻳﺜﻖ‬ ‫ﺑﻪ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﻘﺮ ﻟﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻣﻦ ﺃﻳﻦ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻪ‬ ‫ﺑﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺮ ﺣﺘﻰ ﻗﺒﻀﻪ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻟﻬﻢ‪ ،‬ﺃﻋﻠﻤﻪ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺼﺪﻗﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺣﺮﺍﻣﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻏﻴﺮ‬ ‫‬‫ﻭﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻭﺻﻲ‪ ،‬ﻭﻟﻢ ﻳﺘﻬﻢ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﻳﻄﻌﻤﻪ‬ ‫ﻗﺴﻤﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ؛ ﻷﻧﻪ ﻗﺪ ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺧﺬ ﺑﻮﺟﻪ ﺣﻠﻪ ﺑﻤﻘﺎﺳﻤﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺄﻣﻮﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﻭﺻﻲ‪ ،‬ﺃﻭ‬ ‫ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ‪ ،‬ﻭﻣﻦ ﻋﻠﻢ ﻏﻴﺮ ﺍﻟﺸﺮﻳﻚ‪ ،‬ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺸﺮﻳﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻐﻴﺐ ﺫﻟﻚ‪،‬‬ ‫ﻋﻤﺎ ﻋﻠﻢ ﻣﺜﻞ ﺍﻟﺸﺮﻳﻚ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺼﺘﻲ ﻣﻦ ﻣﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺸﺮﻛﺔ ﻟﻸﻳﺘﺎﻡ‪ .‬ﻭﻗﺪ‬ ‫‪127‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻦ ﺃﺟﺎﺯﻩ‪ .‬ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻇﻠﻢ ﺍﻟﺸﺮﻛﺎﺀ‪ .‬ﻭﻻ ﺗﺒﻌﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻤﺎ ﻗﺒﺾ‪،‬‬ ‫ﻇﻠﻤﺎ)‪.(١‬‬ ‫ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ‬ ‫‪ ١٥٤‬ا‪ +‬ار‪+ $%‬ل ا‬ ‫ﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﺷﺮﻳﻜ ﺎ ﻟﻠﻴﺘﻴﻢ ﻓﻲ ﻣﺎﻝ ﻓﺄﺭﺍﺩ ﺍﻟﺮﺟﻞ‬ ‫ﺃﻥ ﻳﺰﺭﻋﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﺰﺭﻉ‪ ،‬ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﻤﻘﺎﺳﻤﺔ‪ .‬ﻭﻳﻜﻮﻥ ﻟﻠﻴﺘﻴﻢ‬ ‫ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺰﺭﻉ‪ .‬ﻭﻋﻠﻴﻪ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﻐﺮﻡ‪ ،‬ﺑﻘﺪﺭ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻟﻪ ﺃﻥ ﻳﺰﺭﻋﻪ‬ ‫ﺑﺎﻟﻤﺸﺎﺭﻛﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪،‬‬ ‫ﻭﺇﻥ ﺗﻠﻒ ﺍﻟﺰﺭﻉ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺤﺼﺪ‪ ،‬ﻓﻴﺆﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻣﺎ ﻋﻠﻰ ﻧﺼﻴﺐ ﺍﻟﻴﺘﻴﻢ‪،‬‬ ‫ﻣﻦ ﺍﻟﻐﺮﻡ ﻟﻠﺰﺍﺭﻉ)‪.(٢‬‬ ‫‪+I ١٥٥‬ن ا ‪ K% $D‬ا‬ ‫ﻣﻦ ﺣﻠﻖ ﺃﻭ ﻗﺺ ﻟﻴﺘﻴﻢ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﺧﻄﺄ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻦ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺻﺒﻲ ﻏﻴﺮ ﻳﺘﻴﻢ ﺑﻼ ﺇﺫﻥ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺜﻞ ﺍﻟﺤﻠﻖ ﻭﺍﻟﻘﺺ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺣﺎﻣﻞ‬ ‫ﺻﺒﻲ ﻋﻠﻰ ﺩﺍﺑﺔ ﺇﻥ ﻛﺎﻥ ﺣﻤﻠﻪ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺇﻥ ﺻﺮﻉ‪ ،‬ﻭﻣﻦ ﺧﺘﻦ‬ ‫ﺍﺣﺘﺴﺎﺑﺎ ﻓﺰﺍﺩ ﻋﻠﻰ ﻣﺜﻠﻪ ﻓﻤﺎﺕ ﻣﻨﻪ ﻟﺰﻣﺘﻪ ﺩﻳﺘﻪ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪،‬‬ ‫‬‫ﻟﻴﺘﻴﻢ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺇﺫﺍ ﻗﺼﺪ ﺻﻼﺣﻪ‪ ،‬ﻭﺍﻟﻴﺘﻴﻤﺔ ﻣﺜﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﺍﻟﺪﻳﺔ ﻷﻥ ﺧﺘﻨﻬﺎ ﻣﻜﺮﻣﺔ)‪.(٣‬‬ ‫ﻳﺘﻴﻤﺎ ﻓﻲ ﻃﺮﻳﻖ‪ ،‬ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺩﺍﺑﺔ‪ .‬ﻓﺼﺮﻉ ﻭﺍﻧﺠﺮﺡ‪ ،‬ﺇﻥ ﻋﻠﻴﻪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻟﻘﻲ ‬ ‫ﺃﺭﺵ ﺟﺮﺍﺣﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﺍﺳﺘﻌﻤﻞ ﺇﻧﺎﺀ ﻟﻴﺘﻴﻢ‪ ،‬ﻓﺘﻠﻒ‪ ،‬ﻓﻌﻠﻴﻪ ﺿﻤﺎﻧﻪ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٤ ،١٧٣/٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٥ ،١٧٤/٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١١٩/٩‬ ‪.١٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪128‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻣﺮ ﻣﻦ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﻣﺜﻞ ﻭﻟﺪﻩ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺃﻭ ﻋﺒﺪﻩ ﻓﻌﻠﻰ ﺍﻵﻣﺮ‬ ‫ﺍﻟﻀﻤﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻣﺮ‪ ،‬ﻣﻤﻦ ﻳﺮﻯ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻣﻦ ﺍﻟﺒﺎﻟﻐﻴﻦ‪ .‬ﻓﺎﻟﻀﻤﺎﻥ‬ ‫ﻋﻠﻰ ﺍﻵﻣﺮ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ ﻋﺒﺪ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻋﻠﻰ ﺍﻵﻣﺮ ﺍﻟﻀﻤﺎﻥ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ C+% ١٥٦‬ا‬ ‫ﻳﺘﻴﻤﺎ ﻳﻌﻤﻞ ﻓﻲ ﻣﺎﻟﻪ ﻓﻨﻬﺎﻩ ﻭﺗﻘﺪﻡ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻌﻤﻞ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﻦ ﺭﺃﻯ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٨/٩‬‬ ‫)‪ (٢‬ﺗﺄﺟﻴﺮ ﺍﻟﻮﺻﻲ ﺍﻟﺼﺒﻲ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻐﻴﺮ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻮﺻﻲ‪ ،‬ﺃﻣﺎ ﺗﺄﺟﻴﺮ‬ ‫ﺍﻟﻮﺻﻲ ﺍﻟﺼﺒﻲ ﺍﻟﻤﻮﺻﻰ ﻋﻠﻴﻪ ﻟﻠﻐﻴﺮ ﻓﺠﺎﺋﺰ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ؛ ﻷﻥ ﺍﻟﻮﺻﻲ ﻟﻪ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺍﻟﺼﺒﻲ ﺑﻼ ﻋﻮﺽ ﻟﻠﺘﻬﺬﻳﺐ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻓﺒﺎﻟﻌﻮﺽ ﺃﻭﻟﻰ‪ ،‬ﺃﻣﺎ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﻮﺻﻲ ﺍﻟﺼﺒﻲ ﻟﻨﻔﺴﻪ‬ ‫ﻓﻘﺪ ﻧﺺ ﺍﻟﺤﻨﻔﻴﺔ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪.‬‬ ‫ﺭﺷﻴﺪﺍ ﺃﺛﻨﺎﺀ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ ﻭﻗﺪ ﺃﺟﺮﻩ‬ ‫‬‫ﺛﻢ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻓﺴﺦ ﺍﻹﺟﺎﺭﺓ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺼﺒﻲ‬ ‫ﺍﻟﻮﺻﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪ :‬ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻥ ﺍﻟﺼﺒﻲ ﻟﻪ ﻓﺴﺦ ﺍﻹﺟﺎﺭﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺍﻟﺼﻮﺭ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺳﺖ؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻈﻦ ﺍﻟﻮﻟﻲ ﺑﻠﻮﻏﻪ ﻓﻲ‬ ‫ﺍﻟﻤﺪﺓ‪ ،‬ﺃﻭ ﻳﻈﻦ ﻋﺪﻡ ﺑﻠﻮﻏﻪ ﺃﻭ ﻟﻢ ﻳﻈﻦ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻣﻦ ﺍﻟﺜﻼﺙ ﺇﻣﺎ ﺃﻥ ﻳﺒﻘﻰ ﻣﻦ ﻣﺪﺓ‬ ‫ﺭﺷﻴﺪﺍ ﻛﺜﻴﺮ ﺃﻭ ﻳﺴﻴﺮ ﻛﺎﻟﺸﻬﺮ ﻭﻳﺴﻴﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻼ ﺧﻴﺎﺭ ﻟﻪ ﻓﻲ ﺻﻮﺭﺓ ﻭﻫﻲ‬‫‬‫ﺍﻹﺟﺎﺭﺓ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‬ ‫ﻣﺎ ﺇﺫﺍ ﻇﻦ ﻋﺪﻡ ﺍﻟﺒﻠﻮﻍ ﻓﻴﻬﺎ ﻭﺑﻠﻎ ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻤﺪﺓ ﻳﺴﻴﺮ‪ ،‬ﻭﻳﺨﻴﺮ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﻭﻫﻲ ﻣﺎ ﺇﺫﺍ ﺑﻘﻲ‬ ‫ﻛﺜﻴﺮ ﻣﻄﻠﻘﺎ ﻇﻦ ﺑﻠﻮﻏﻪ ﻓﻲ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ ﺃﻭ ﻇﻦ ﻋﺪﻣﻪ ﺃﻭ ﻟﻢ ﻳﻈﻦ ﺷﻴ ﺌﺎ ﻭﻛﺬﺍ ﺇﻥ ﺑﻘﻲ ﻳﺴﻴﺮ‬ ‫ﻭﺍﻟﺤﺎﻝ ﺃﻧﻪ ﻇﻦ ﺑﻠﻮﻏﻪ ﻓﻴﻬﺎ ﺃﻭ ﻟﻢ ﻳﻈﻦ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﻥ ﺍﻟﻮﻟﻲ ﺇﻥ ﺃﺟﺮ ﺻﺒ ‪‬ﻴﺎ ﻣﺪﺓ ﻻ ﻳﺒﻠﻎ ﻓﻴﻬﺎ ﺑﺎﻟﺴﻦ ﻓﺒﻠﻎ ﺑﺎﻻﺣﺘﻼﻡ ﻭﻫﻮ ﺭﺷﻴﺪ‬ ‫ﻓﺎﻷﺻﺢ ﺃﻥ ﺍﻹﺟﺎﺭﺓ ﻻ ﺗﻨﻔﺴﺦ ﻭﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻘﺎﺑﻞ ﻟﻸﺻﺢ‪ :‬ﺗﻨﻔﺴﺦ ﻟﺘﺒﻴﻦ ﻋﺪﻡ ﺍﻟﻮﻻﻳﺔ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﺪﺓ ﻳﺒﻠﻎ ﻓﻴﻬﺎ ﺑﺎﻟﺴﻦ ﺑﻄﻠﺖ ﺍﻹﺟﺎﺭﺓ ﻓﻴﻤﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻥ ﺃﺟﺮ ﺍﻟﻮﺻﻲ ﺍﻟﻴﺘﻴﻢ ﻣﺪﺓ ﺛﻢ ﺑﻠﻎ ﻭﺭﺷﺪ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻮﺻﻲ ﻳﻌﻠﻢ ﺑﻠﻮﻍ ﺍﻟﺼﺒﻲ ﻓﻲ ﺍﻟﻤﺪﺓ ﺑﺄﻥ ﺃﺟﺮﻩ ﺳﻨﺘﻴﻦ ﻭﻫﻮ ﺍﺑﻦ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﺍﻧﻔﺴﺨﺖ‬ ‫ﺍﻹﺟﺎﺭﺓ ﻭﻗﺖ ﺑﻠﻮﻍ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻮﺻﻲ ﺑﻠﻮﻍ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﻟﻤﺪﺓ ﻟﻢ ﺗﻨﻔﺴﺦ‬ ‫ﺍﻹﺟﺎﺭﺓ ﻷﻧﻪ ﺗﺼﺮﻑ ﻻﺯﻡ ﻳﻤﻠﻜﻪ ﺍﻟﻤﺘﺼﺮﻑ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٩٦/٤٣‬ ‪.١٩٧‬‬ ‫‪129‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺭﺿﻲ ﺑﻌﻤﻠﻪ ﻓﻠﻪ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﻗﻮﻱ ﺍﻟﻴﺘﻴﻢ ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﻃﻠﻮﻉ ﺍﻟﻨﺨﻞ‬ ‫ﻭﺍﻟﺰﺟﺮ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺗﺪﻓﻊ ﺇﻟﻴﻪ ﺃﺟﺮﺗﻪ ﻷﻧﻪ ﺑﺤﺪ ﻣﻦ ﻳﺤﻔﻆ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﻌﻤﻞ‬ ‫ﻓﻲ ﻣﺨﻮﻑ‪ ،‬ﻭﻓﻲ ﻟﺰﻭﻡ ﺿﻤﺎﻧﻪ ﻗﻮﻻﻥ؛ ﺍﺧﺘﻴﺮ ﻋﺪﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺪﻓﻊ ﺃﺟﺮﺗﻪ ﻟﻘﺎﺋﻢ‬ ‫ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﻌﻤﻞ ﺇﻻ ﺑﺈﺫﻥ ﻗﺎﺋﻢ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﻌﻠﻴﻪ ﺩﻳﺘﻪ ﺇﻥ ﻣﺎﺕ)‪.(١‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﻦ ﻳﻌﻤﻞ ﺑﻴﺪﻩ‪ ،‬ﻗﺪ ﺃﺑﺮﺯ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻤﻞ‪ ،‬ﻭﻳﻌﻄﻰ ﺃﺟﺮﺓ ﻣﺜﻠﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻌﺮﻭﻓﺎ ﺑﺬﻟﻚ‪ .‬ﻓﺈﻥ ﺗﻠﻒ ﻣﻦ ﻋﻠﻰ ﻧﺨﻠﺔ‪ ،‬ﺃﻭ ﻋﺮﺽ ﻟﻪ ﻋﺎﺭﺽ‪ .‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ‬ ‫ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﺳﺘﻌﻤﻠﻪ ﺿﻤﺎﻥ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻣﻤﻦ ﻻ ﻳﻌﺮﻑ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ ﺃﺣﺪ‪ .‬ﻓﺘﻠﻒ ﻓﻲ ﻋﻤﻠﻪ‪،‬‬ ‫ﺃﻭ ﻟﺤﻘﻪ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻣﻦ ﺃﺛﺮ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻌﻤﻠﻪ ﺿﻤﺎﻥ‪،‬‬ ‫ﻭﻟﻮ ﺗﻠﻒ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﻤﺎ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﻟﺰﻣﺘﻪ ﺍﻟﺪﻳﺔﻋﻠﻰ ﻣﺎ ﻋﺮﻓﺖﻋﻦ ﺃﺑﻲ‬ ‫ﺍﻟﻘﺎﺳﻢ)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻤﻜﺴﺒﺔ‪ ،‬ﻓﺄﺟﺎﺯ ﻗﻮﻡ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺑﺮﺃﻱ ﻭﻟﻲ ﺍﻟﺪﻡ‪ ،‬ﻭﺩﻓﻊ ﺃﺟﺮﺗﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﺛﻘﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ‬ ‫ﺣﺠﺮﻩ‪ ،‬ﺃﻭ ﺇﻟﻰ ﻣﻦ ﻳﻌﻮﻟﻪ‪ ،‬ﻣﻦ ﻭﺍﻟﺪﺓ‪ ،‬ﺃﻭ ﻏﻴﺮﻫﺎ‪ .‬ﻭﻳﺴﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻳﺴﺘﻌﻤﻞ ﻓﻴﻪ‬ ‫ﻣﺜﻠﻪ ﻭﺇﻥ ﺗﻠﻒ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﺑﺮﺃﻱ ﻭﻟﻲ ﺍﻟﺪﻡ ﻓﺘﻠﻒ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺩﻳﺔ‬ ‫ﻟﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻣﺜﻠﻪ‪ ،‬ﺑﻐﻴﺮ ﺭﺃﻱ ﻭﻟﻲ ﺍﻟﺪﻡ‬ ‫ﻓﺘﻠﻒ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺪﻓﻊ ﺍﻷﺟﺮﺓ‪ ،‬ﺇﻟﻰ ﻭﻟﻲ ﺍﻟﺪﻡ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﻦ ﺍﺳﺘﻌﻤﻞ‬ ‫ﻳﺘﻴﻤﺎ‪ ،‬ﺑﻐﻴﺮ ﺭﺃﻱ ﻭﻟﻲ ﺍﻟﺪﻡ‪ ،‬ﻓﻤﺎﺕ ﻓﻲ ﺍﻟﻌﻤﻞ ﻟﺰﻣﺘﻪ ﺩﻳﺘﻪ‪.‬‬ ‫‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨٥/٩‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٠٦/٣‬ ‪.٤٠٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨١/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪130‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﻣﺎﻝ ﻳﻜﻔﻴﻪ‪ ،‬ﻓﻼ ﻳﻜﺘﺮﻱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺑﻐﻴﺮ‬ ‫ﻋﻮﺽ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﻦ ﻳﻜﻔﻠﻪ‪ .‬ﻓﻴﺴﺘﻌﻤﻠﻪ‪ .‬ﻭﻳﻌﻮﺿﻪ ﺑﻘﺪﺭ ﺫﻟﻚ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ V{ ١٥٧‬أذن ا‬ ‫ﻻ ﻳﺘﺮﻙ ﻋﻠﻰ ﻳﺘﻴﻢ ﺣﻠﻲ ﻳﺨﺎﻑ ﺗﻠﻔﻪ‪ ،‬ﻭﺇﻥ ﻷﻧﺜﻰ‪ ،‬ﻭﻻ ﻳﺜﻘﺐ ﺃﺫﻥ‬ ‫ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ ﻭﻟﻮ ﺃﺑﻮﻫﻢ ﺃﻭ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺜﻘﺐ‪ ،‬ﻭﻟﻮ ﻟﻴﺘﻴﻢ ﻓﻲ ﺻﻼﺣﻪ‪،‬‬ ‫ﻭﺭﻭﻱ‪» :‬ﺛﻘﺒﻮﺍ ﺁﺫﺍﻥ ﺻﺒﻴﺎﻧﻜﻢ ﺧﻼ ﻓﺎ ﻟﻠﻴﻬﻮﺩ«)‪ ،(٣‬ﻗﻴﻞ‪ :‬ﻣﻦ ﺛﻘﺒﺖ ﻟﻮﻟﺪﻫﺎ ﺑﻼ‬ ‫ﺇﺫﻥ ﺃﺑﻴﻪ‪ ،‬ﻓﻤﺎﺕ‪ ،‬ﻓﺪﻳﺘﻪ ﻷﺑﻴﻪ‪ ،‬ﻭﻏﻴﺮﻩ ﻣﻤﻦ ﻳﺮﺛﻪ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻓﻤﺎﺕ‪،‬‬ ‫ﻓﻠﻠﻮﺍﺭﺙ ﺩﻭﻧﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺛﻘﺐ ﻟﻪ ﻏﻴﺮﻫﻤﺎ ﺑﻼ ﺇﺫﻥ ﺍﻷﺏ ﻓﻌﻠﻴﻪ ﺍﻷﺭﺵ ﻭﻫﻮ‬ ‫ﻋﺒﺪﺍ ﻣﻦ ﺍﻟﻘﻴﻤﺔ‪،‬‬ ‫ﻧﺎﻓﺬﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ﻣﺎ ﺃﻧﻘﺺ ﺍﻟﺜﻘﺐ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﺇﻥ ﺛﻘﺐ ﺑﻼ ﺇﺫﻥ ﻧﺎﺋﺒﻪ ﻓﻤﺎﺕ‪ ،‬ﻓﺎﻟﺪﻳﺔ ﻟﻪ ﻭﻷﻣﻪ ﻭﻣﻦ ﻳﺮﺛﻪ ﻭﺃﺟﺎﺯ‬ ‫ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺗﺜﻘﻴﺐ ﺍﻟﺼﺒﻲ ﺑﻼ ﺇﺫﻥ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻷﻣﻪ ﻣﺎ ﻟﻢ ﻳﻨﻬﻬﺎ‬ ‫ﺃﺑﻮﻩ‪ ،‬ﻭﺇﻥ ﻧﻬﺎﻫﺎ ﻓﺜﻘﺒﺘﻪ ﻓﻲ ﻛﻞ ﺃﺫﻥ ﺃﺭﺑﻌﺔ ﻓﺪﻳﺔ ﺍﻷﺫﻥ ﻓﻲ ﺛﻼﺛﺔ‪ ،‬ﻭﻳﻌﺪ‬ ‫ﺟﺮﺣﺎ‪ ،‬ﻭﻟﻮ ﺃﻧﺜﻰ‪.‬‬ ‫‬‫ﺍﻟﺮﺍﺑﻊ‬ ‫ﻭﺃﺟﺎﺯ ﺍﺑﻦ ﻣﺤﺒﻮﺏ ﺗﺜﻘﻴﺐ ﺍﻟﺠﺎﺭﻳﺔ ﺩﻭﻥ ﺍﻟﻐﻼﻡ ﻟﻸﻡ ﺑﻼ ﺇﺫﻥ ﺍﻷﺏ ﺇﻥ ﻟﻢ‬ ‫ﻳﻨﻬﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺜﻘﺐ ﻟﻪ ﺃﻣﻪ ﺑﻼ ﺇﺫﻥ ﻭﺻﻴﻪ ﺍﻟﻘﺎﺋﻢ ﺑﻤﺼﺎﻟﺤﻪ‪ ،‬ﻭﺇﻻ ﺳﻠﻤﺖ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨٦/٩‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٢٢/٣‬ ‪.٤٢٣‬‬ ‫)‪ (٢‬ﻭﻣﻦ ﺍﻟﺘﻌﺬﻳﺐ ﺍﻟﻤﺸﺮﻭﻉ ﻟﻺﻧﺴﺎﻥ ﺛﻘﺐ ﺃﺫﻥ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻟﺒﻨﺎﺕ‪ ،‬ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﻓﻲ‬ ‫ﺯﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻦ ﻏﻴﺮ ﻧﻜﻴﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٤٥/١٢‬‬ ‫ﻭﺃﺑﺎﺡ ﺍﻟﻔﻘﻬﺎﺀ ﺛﻘﺐ ﺃﺫﻥ ﺍﻟﺠﺎﺭﻳﺔ ﻹﻟﺒﺎﺳﻬﺎ ﺍﻟﻘﺮﻁ‪ ،‬ﻭﻟﻴﺲ ﻟﺬﻟﻚ ﻣﻜﺎﻥ ﻣﺤﺪﺩ ﻓﻲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪،‬‬ ‫ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﻈﺮ ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﻘﻠﻴﻮﺑﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻝ‪ ،‬ﻭﺫﻛﺮﻩ‬ ‫ﺑﻌﻀﻬﻢ ﻓﻴﻤﺎ ﻳﺤﻖ ﻟﻠﻮﻟﻲ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻤﻮﻟﻰ ﻋﻠﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٢٧٥/٢‬ ‪.٢٧٦‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪131‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺍﻷﺭﺵ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﺃﻣﺮﺗﻪ ﺍﻷﻡ ﺑﺘﺜﻘﻴﺒﻪ ﻓﻼ ﻳﺘﻘﺪﻡ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺇﺫﻥ ﺍﻷﺏ ﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻘﺪﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻤﻬﺎ ﻻ ﺗﺪﺧﻞ ﻓﻴﻤﺎ ﻻ ﻳﺴﻊ ﺟﺎﺯ)‪.(١‬‬ ‫‪ ١٥٨‬د‪ E#‬ا‪G‬اج ‪ P‬ا ‪/ / o‬ل ا‬ ‫ﻻ ﻳﺒﺎﻉ ﺃﺻﻞ ﺍﻟﻴﺘﻴﻢ ﻟﻴﻌﻄﻰ ﻣﻨﻪ ﺍﻟﺨﺮﺍﺝ ﻟﻠﺠﺎﺋﺮ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻫﻞ ﻳﻌﻄﻰ ﻣﻦ‬ ‫ﻏﻠﺘﻪ ﻭﺳﺎﺋﺮ ﻣﺎﻟﻪ ﺍﻟﺨﺮﺍﺝ؟ ﻭﺍﺳﺘﺤﺴﻦ ﺑﻌﺾ ﺃﻥ ﻻ ﻳﺘﻌﺮﺽ ﻟﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻨﻊ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻳﺘﺮﻙ‪ ،‬ﻳﺄﺧﺬ ﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ‬ ‫ﻏﻴﺮ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺨﺮﺍﺝ ﻻ ‬ ‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺇﻥ ﻟﻢ ﻳﻌﻄﻮﻩ ﺃﺧﺬ ﺍﻟﻜﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﻤﺎ ﻟﻮ‬ ‫‬‫ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﺎﻭﻝ‪ ،‬ﻭﻻ‬ ‫ﺃﻋﻄﻮﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻳﻌﻄﻮﻩ‪ ،‬ﻭﻇﺎﻫﺮ ﺑﻌﺾ ﺃﻧﻪ ﻳﺠﻮﺯ ﺑﻴﻊ ﺃﺻﻠﻪ ﻟﻠﺨﺮﺍﺝ ﺇﺑﻘﺎﺀ‬ ‫ﻋﻠﻴﻪ)‪.(٢‬‬ ‫‪ K/ ١٥٩‬أ ا ‪/ / 6.‬ل ا؟‬ ‫ﻣﻦ ﻟﺰﻣﻪ ﺣﻖ ﻟﻴﺘﻴﻢ ﻓﺄﻃﻌﻤﻪ ﻣﻨﻪ ﺃﻭ ﻛﺴﺎﻩ‪ ،‬ﺃﻭ ﺃﻋﻄﺎﻩ ﻓﻲ ﻭﺍﺟﺐ ﻣﺎﻟﻪ ﺃﻭ ﻓﻲ‬ ‫ﻣﺼﻠﺤﺔ ﻣﺎﻟﻪ ﺑﺮﺉ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺒﻠﻲ ﺍﻟﻜﺴﻮﺓ‪ ،‬ﺑﻞ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﺛﻤﻦ ﻣﺎ ﺧﻠﻖ‬ ‫ﻣﻨﻬﺎ ﻭﻫﻮ ﺍﻷﻋﺪﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﺮﺃ ﺣﺘﻰ ﻳﻌﻄﻴﻪ ﻓﻲ ﻳﺪﻩ ﺑﻌﺪ ﺑﻠﻮﻍ‪ ،‬ﺃﻭ ﻳﻌﻄﻴﻪ ﻭﺻﻴﻪ‬ ‫ﻭﻣﻦ ﻗﺎﻡ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﻣﺘﻮﻝ ﺃﻭ ﺃﻣﻴ ﻨﺎ)‪.(٣‬‬ ‫‪ ١٦٠‬د‪ E#‬ا ‪/ 6.‬ل ا إ‬ ‫ﻻ ﻳﺪﻓﻊ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻟﻴﻪ ﺣﺘﻰ ﻳﺒﻠﻎ‪ ،‬ﻭﻟﻮ ﺑﺈﻗﺮﺍﺭﻩ ﺇﻥ ﺃﻣﻜﻦ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻻ‬ ‫ﺇﻧﻜﺎﺭ ﻟﻪ ﺑﻌﺪ‪ ،‬ﺃﻭ ﺑﻘﻮﻟﻪ‪ :‬ﺑﻠﻐﺖ ﻣﺒﻠﻎ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺃﻧﺰﻟﺖ ﺍﻟﻨﻄﻔﺔ ﺃﻭ ﺧﺮﺟﺖ ﻣﻨﻲ ﺃﻭ‬ ‫ﺟﻨﺒﺎ‪ ،‬ﺃﻭ ﺍﻏﺘﺴﻠﺖ‬ ‫ﺍﻟﺠﻨﺎﺑﺔ ﺃﻭ ﻧﺰﻟﺖ ﻣﻨﻲ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻧﺎ ﺟﻨﺐ‪ ،‬ﺃﻭ ﻛﻨﺖ ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٣/٥‬ ‪ ،٩٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٠٧/٩‬ ‪.١٠٨‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٤/٥‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٤/٥‬ ‪.٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪132‬‬ ‫ﻣﻨﻬﺎ ﺃﻭ ﻭﻟﺪﺕ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺑﻘﻮﻟﻬﺎ‪ :‬ﺇﻧﻲ ﺣﺎﺋﺾ ﺃﻭ ﺣﺒﻠﻰ ﺃﻭ ﺑﺎﻟﻐﺔ ﺃﻭ ﺣﺎﻣﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺇﻻ ﺑﺎﻷﺧﻴﺮ‪ ،‬ﻭﺑﻘﻮﻟﻬﺎ ﺗﻨﺰﻝ ﺍﻟﻨﻄﻔﺔ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﺃﻧﺰﻟﺘﻬﺎ؛ ﻻ ﺑﻘﻮﻟﻪ‪ :‬ﺃﻧﺎ ﺭﺟﻞ‬ ‫ﺃﻭ ﺍﺣﺘﻠﻤﺖ ﺃﻭ ﺃﻧﺰﻟﺖ ﺍﻟﺪﺍﻓﻖ‪ ،‬ﺃﻭ ﺃﺻﺎﺑﺘﻨﻲ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﺃﻭ ﻏﺴﻠﺖ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﻻ‬ ‫ﺑﻘﻮﻟﻬﺎ ﻋﻨﺪ ﺑﻌﺾ ﺃﻧﻬﺎ ﺗﻨﺰﻝ ﺍﻟﻨﻄﻔﺔ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻓﻲ ﺃﻧﻬﺎ ﺃﻭ ﺃﻧﻪ ﺑﻠﻎ ﻣﺒﻠﻎ‬ ‫ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺍﻟﻨﺴﺎﺀ ﺧﻼﻑ‪ ،‬ﻭﻳﺒﻠﻐﺎﻩ ﺑﻤﺎ ﺷﻮﻫﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺒﻠﻮﻍ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٦١‬إ‪D‬س ا‪ / y‬ا‬ ‫ﻳﺒﺼﺮ ﺭﺷﺪﻩ ﻭﻫﻮ ﺣﻔﻈﻪ ﻟﻤﺎﻟﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻔﻆ ﺩﻳﻨﻪ‪،‬‬ ‫ﻳﺆﻧﺲ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺨﺘﺒﺮ ﺑﺎﻟﻤﺒﺎﻳﻌﺔ‪ ،‬ﻓﺈﻥ ﺭﻏﺐ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻋﻦ ﺍﻟﻨﻘﺺ‪ ،‬ﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻳﺨﺎﻟﻂ ﺍﺧﺘﺒﺮ ﺑﺈﺣﺴﺎﻥ ﺍﻟﻘﺼﺪ ﻓﻲ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔ‪ ،‬ﻭﺍﻟﺠﺎﺭﻳﺔ‬ ‫ﺑﺤﻔﻆ ﺍﻟﻐﺰﻝ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ ﺍﻟﺴﻔﻪ ﺃﻣﺴﻚ ﺍﻟﺒﺎﻗﻲ ﻋﻨﻪ ﻭﺗﻮﻟﻰ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩٥/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٤١/٣‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﺮﺷﺪ ﺍﻟﻤﻌﺘﺪ ﺑﻪ ﻟﺘﺴﻠﻴﻢ ﺍﻟﻤﺎﻝ ﻟﻠﻴﺘﻴﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻓﺈﻥ‬ ‫ﻟﻢ ﻳﺮﺷﺪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﺍﺳﺘﻤﺮ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﺣﺘﻰ ﻭﻟﻮ ﺻﺎﺭ ﺷﻴﺨ ﺎ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺧﻼﻓﺎ‬ ‫ﺗﺒﻌﺎ ﻟﺘﺮﺑﻴﺔ‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬‬ ‫‬‫ﻷﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺷﺪ ﻗﺪ ﻳﺄﺗﻲ ﻣﻊ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﺪ ﻳﺘﺄﺧﺮ ﻋﻨﻪ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ‬ ‫ﺭﺷﻴﺪﺍ ﻛﻤﻠﺖ‬ ‫‬‫ﺍﻟﺸﺨﺺ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﻭﺗﻌﻘﺪ ﺍﻟﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺑﺴﺎﻃﺘﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﺸﺨﺺ‬ ‫ﺃﻫﻠﻴﺘﻪ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﺍﻟﻮﻻﻳﺔ ﻋﻨﻪ ﻭﺳﻠﻤﺖ ﺇﻟﻴﻪ ﺃﻣﻮﺍﻟﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻋﺎﻗﻼ ﻛﻤﻠﺖ ﺃﻫﻠﻴﺘﻪ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﺍﻟﻮﻻﻳﺔ ﻋﻨﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺇﻻ ﺃﻧﻪ‬ ‫‬‫ﻭﺇﺫﺍ ﺑﻠﻎ ﻏﻴﺮ ﺭﺷﻴﺪ ﻭﻛﺎﻥ‬ ‫ﺧﻤﺴﺎ‬ ‫‬‫ﻻ ﺗﺴﻠﻢ ﺇﻟﻴﻪ ﺃﻣﻮﺍﻟﻪ‪ ،‬ﺑﻞ ﺗﺒﻘﻰ ﻓﻲ ﻳﺪ ﻭﻟﻴﻪ ﺃﻭ ﻭﺻﻴﻪ ﺣﺘﻰ ﻳﺜﺒﺖ ﺭﺷﺪﻩ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﻳﺒﻠﻎ‬ ‫ﻣﺒﺬﺭﺍ ﻻ ﻳﺤﺴﻦ ﺍﻟﺘﺼﺮﻑ؛‬ ‫‬‫ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﻫﺬﻩ ﺍﻟﺴﻦ ﺳﻠﻤﺖ ﺇﻟﻴﻪ ﺃﻣﻮﺍﻟﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻷﻥ ﻣﻨﻊ ﺍﻟﻤﺎﻝ ﻋﻨﻪ ﻛﺎﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺣﺘﻴﺎﻁ ﻭﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ؛ ﻷﻥ‬ ‫ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻻ ﻳﺮﻯ ﺍﻟﺤﺠﺮ ﻋﻠﻰ ﺍﻟﺴﻔﻴﻪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻫﺬﻩ ﺍﻟﺴﻦ ﻭﺻﻼﺣﻴﺘﻪ ﻷﻥ ﻳﻜﻮﻥ‬ ‫ﺟﺪﺍ ﻻ ﻳﻜﻮﻥ ‬ ‫ﺃﻫﻼ ﻟﻠﺘﺄﺩﻳﺐ‪.‬‬‫‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻥ ﺍﻟﺸﺨﺺ‬ ‫ﺇﺫﺍ ﺑﻠﻎ ﻏﻴﺮ ﺭﺷﻴﺪ ﻛﻤﻠﺖ ﺃﻫﻠﻴﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺗﺮﺗﻔﻊ ﺍﻟﻮﻻﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﺗﺒﻘﻰ ﺃﻣﻮﺍﻟﻪ ﺗﺤﺖ ﻳﺪ ﻭﻟﻴﻪ ﺃﻭ‬ ‫ﻭﺻﻴﻪ ﺣﺘﻰ ﻳﺜﺒﺖ ﺭﺷﺪﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٤/٢٢‬ ‪.٢١٥‬‬ ‫‪133‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﻻ ﻳﺒﺮﺃ ﺩﺍﻓﻊ ﻟﻪ ﻗﺒﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﻟﻮ ﺁﻧﺲ ﺭﺷﺪﻩ‪ ،‬ﻭﻳﻔﻴﺪﻧﺎ ﻫﺬﺍ ﺃﻥ ﻣﺤﺎﻟﺔ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﻣﺎﻟﻪ ﻻ ﺗﺠﺰﻱ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﻟﻪ ﺇﺫﺍ ﻟﻢ ﻳﺆﻧﺲ ﺭﺷﺪﻩ ﻭﻗﺪ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻭﺗﺒﺮﺋﺘﻪ ‬ ‫ﺑﻠﻎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻌﻄﻰ ﻣﺎﻟﻪ ﺑﻌﺪ ﺑﻠﻮﻍ‪ ،‬ﻭﻗﺒﻞ ﺭﺷﺪ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﺎﻩ ﻗﺒﻞ ﺫﻟﻚ ﺿﻤﻨﻪ)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺷﻬﺪ ﺷﺎﻫﺪﺍ ﻋﺪﻝ ﻋﻠﻰ ﺻﺒﻲ‪ :‬ﺃﻧﻪ ﻗﺪ ﺑﻠﻎ‪ ،‬ﻭﺃﻧﻪ ﺣﺎﻓﻆ ﻟﻤﺎﻟﻪ‪.‬‬ ‫ﻓﺬﻟﻚ ﺭﺷﺪﻩ‪ ،‬ﻗﻴﻞ ﻷﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ؟‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﻐﺒﻦ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﺻﺎﺭ ﻓﻲ ﺣﺪ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺪ ﺑﻠﻎ‬ ‫ﺍﻟﺤﻠﻢ‪ ،‬ﻭﻳﻘﺒﻞ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﻫﻮ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ‪ ،‬ﻗﻮﻝ‪ :‬ﻻ ﻳﻌﺮﻑ‬ ‫ﺑﻠﻮﻏﻪ‪ ،‬ﺣﺘﻰ ﺗﺨﺮﺝ ﻟﺤﻴﺘﻪ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﺒﻠﻎ ﺧﻤﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺳﺒﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺐ ﺇﺫﺍ‬ ‫ﺑﻠﻎ ﺳﺒﻌﺔ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺑﻠﻎ ﺃﺗﺮﺍﺑﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻼﻣﺔ ﺍﻟﺮﺟﺎﻝ ﻇﺎﻫﺮﺓ ﻓﻴﻪ ﺃﻥ ﻳﺤﻜﻢ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﺒﻠﻮﻍ ﻭﻳﺸﻬﺪ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺨﺮﺝ ﻟﺤﻴﺘﻪ)‪.(٢‬‬ ‫‪+I ١٦٢‬ن ‪H‬ك ا ﻼ ‪$S3‬‬ ‫ﺿﻤﻦ ﺗﺎﺭﻙ ﻳﺘﻴﻢ ﺑﻼ ﺧﻠﻴﻔﺔ ﺣﺘﻰ ﺿﺎﻉ ﻣﺎﻟﻪ ﻭﻳﺠﻮﺯ ﺍﺳﺘﺨﻼﻑ ﺍﻷﺏ ﻋﻠﻰ‬ ‫ﻭﻟﺪﻩ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻟﻎ ﻭﻟﻮ ﻣﺠﻨﻮ ﻧﺎ ﻓﻼ ﺇﻻ ﻣﻊ ﺍﺛﻨﻴﻦ ﻣﻦ ﺍﻟﻌﺸﻴﺮﺓ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ١٦٣‬ا  ‪ K%‬ا ا‪S‬‬ ‫ﻣﻦ ﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﺛﻢ ﺑﺪﺃ ﻣﻨﻪ ﺍﻟﺘﻀﻴﻴﻊ ﻟﻤﺎﻟﻪ‪ ،‬ﻓﺠﺎﺋﺰ ﺃﻥ ﻳﺤﺠﺮ ﻋﻠﻴﻪ‪،‬‬ ‫ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﺛﻢ ﻳﻮﻟﻰ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺑﻠﻮﻏﻪ‪ ،‬ﻣﻦ ﻳﻤﻨﻌﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺃﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٥/٥‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٠٤/٩‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٤١/٣‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٥/٥‬ ‪ ،٩٦‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٤١/٣‬‬ ‫)‪ (٤‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻔﺘﻰ ﺑﻪ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪134‬‬ ‫ﻳﻀﻴﻌﻪ؛ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪Q P O N M L K J I H G ﴿ :‬‬ ‫‪] ﴾ W V U T S R‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻀﻌﻴﻒﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻤﻮﺿﻊ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻤﻞ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺴﻔﻴﻪ‪ :‬ﻫﻮ ﺍﻟﻤﻐﻠﻮﺏ ﻋﻠﻰ‬ ‫ﻋﻘﻠﻪ؛ ﻷﻥ ﺍﻟﺴﻔﻴﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺎ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺠﺐ ﻟﻀﻌﻴﻒ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺴﻮﺍﺀ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﺃﻭ ﺑﻌﺾ ﻗﺒﺾ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺑﻌﺪ ﻗﺒﺾ ﺍﻟﻤﺎﻝ‪ ،‬ﺃﻭ ﻗﺒﻞ ﻗﺒﺾ ﺍﻟﻤﺎﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺔ‬ ‫ﻣﻮﺟﻮﺩﺓ)‪.(١‬‬ ‫‪ ١٦٤‬إ‪/‬ك ‪/‬ل ا ‪t   D%‬‬ ‫ﺳﺌﻞ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻋﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻲ ﻳﺪﻫﺎ ﻣﺎﻝ ﻟﻮﻟﺪﻫﺎ‪ ،‬ﺃﻭ ﻣﺘﺎﻉ‪ ،‬ﺃﻭ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻭﺑﻠﻎ ﺍﻟﻮﻟﺪ‪ .‬ﻭﺧﺎﻓﺖ ﺇﻥ ﺳﻠﻤﺘﻪ ﺇﻟﻴﻪ ﺿﻴﻌﻪ‪ .‬ﻭﻗﺪ ﻋﺮﻓﺘﻪ ﺑﺴﻮﺀ ﺍﻟﺘﺪﺑﻴﺮ ﻓﻲ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﺗﻨﻔﻘﻪ ﻓﻲ ﻭﺍﺟﺐ ﻋﻠﻴﻪ‪ .‬ﻫﻞ ﻳﺤﻞ ﻟﻬﺎ‪ ،‬ﺃﻥ ﺗﻤﺴﻚ ﻋﻠﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﺗﻜﺴﻮﻩ‪ ،‬ﻭﺗﻨﻔﻖ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﺠﺰﻳﻪ‪ ،‬ﻭﻟﻮ ﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺑﺈﻣﺴﺎﻛﻬﺎ ﻣﺎﻟﻪ‪ ،‬ﺃﻡ ﻻ؟‬ ‫= ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺤﺠﻮﺭ ﻋﻠﻴﻪ ﺇﺫﺍ ﻓﻚ ﻋﻨﻪ ﺍﻟﺤﺠﺮ ﻟﺮﺷﺪﻩ ﻭﺑﻠﻮﻏﻪ ﻭﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﺛﻢ ﻋﺎﺩ‬ ‫ﺇﻟﻰ ﺍﻟﺴﻔﻪ ﺃﻋﻴﺪ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺮ‪ ،‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪،‬‬ ‫ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻘﺪ ﺫﻫﺐ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺒﺘﺪﺃ ﺍﻟﺤﺠﺮ ﻋﻠﻰ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﺑﺴﺒﺐ ﺍﻟﺴﻔﻪ‪.‬‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﺣﻜﻢ‬ ‫ﻭﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺤﺠﺮ ﻋﻠﻰ ﺍﻟﺴﻔﻴﻪ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﻻ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺍﻟﺤﺠﺮ ﺇﺫﺍ ﻛﺎﻥ ﺑﺤﻜﻢ‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﺣﻜﻢ ﺣﺎﻛﻢ ‬‫ﺣﺎﻛﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻓﻚ ﺍﻟﺤﺠﺮ ﻋﻨﻪ ﻻ ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻻ ﻳﺰﻭﻝ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻷﻥ ﺍﻟﺮﺷﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺄﻣﻞ ﻭﺍﺟﺘﻬﺎﺩ ﻓﻲ ﻣﻌﺮﻓﺘﻪ ﻭﺯﻭﺍﻝ ﺗﺒﺬﻳﺮﻩ ﻓﻜﺎﻥ‬ ‫ﻛﺎﺑﺘﺪﺍﺀ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺫﻫﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻣﻦ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻔﻴﻪ ﻻ ﻳﺤﺘﺎﺝ ﻓﻲ‬ ‫ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﺇﻟﻰ ﻗﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ ﻷﻥ ﻓﺴﺎﺩﻩ ﻓﻲ ﻣﺎﻟﻪ ﻳﺤﺠﺮﻩ ﻭﺻﻼﺣﻪ ﻓﻴﻪ ﻳﻄﻠﻘﻪ‪ .‬ﻭﺇﻥ ﻋﻠﺔ‬ ‫ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻔﻪ ﻭﻗﺪ ﺗﺤﻘﻖ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻮﺟﺒﻪ ﺑﻐﻴﺮ ﻗﻀﺎﺀ‪ ،‬ﻛﺎﻟﺼﺒﺎ ﻭﺍﻟﺠﻨﻮﻥ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٩٦/١٧‬ ‪.٩٧‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠٦ ،٢٠٥/٩‬‬ ‫‪135‬‬‫ﺣﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻗﺎﻝ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪﻫﺎ ﺍﻟﻤﺎﻝ ﺃﻣﺎﻧﺔ ﻓﻲ ﺣﺎﻝ ﻳﺘﻤﻪ‪ .‬ﻓﺒﻠﻎ ﻭﻃﻠﺐ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺩﻓﻌﻪ ﺇﻟﻴﻪ‪ ،‬ﺇﺫﺍ ﻃﻠﺒﻪ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻠﺒﻪ‪ ،‬ﻭﺍﻋﺘﻘﺪﺕ ﻣﻌﺎﻧﻲ‬ ‫ﻣﻨﺎﺻﺤﺘﻪ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺗﺒﺬﺭﻩ ﻟﻤﺎﻟﻪ‪ ،‬ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻳﺠﺐ ﻟﻪ‪ ،‬ﻓﻤﻌﻲ‪ :‬ﺃﻧﻪ ﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻤﻦ ﻳﺆﻧﺲ ﺭﺷﺪﻩ‪ ،‬ﻓﻲ ﻣﻌﻨﻰ ﺣﻔﻆ ﻣﺎﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻳﺨﺎﻑ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻳﺠﻌﻠﻪ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺠﺐ ﻟﻪ‪ ،‬ﺃﻭ ﻋﻠﻴﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠٧/٩‬ ‪ ،٢٠٨‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٤١/٣‬‬ ‫‪136‬‬ ‫] ا‪ K% +‬أ‪3‬‬ ‫‪ ١٦٥‬ا‪ K% C‬و‪ N‬ب ] ا‪ K% +‬أ‪3‬‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﻪ‪،‬‬ ‫ﻭﻳﻌﻮﺩﻩ ﺇﺫﺍ ﻣﺮﺽ‪ ،‬ﻭﻳﺠﻴﺒﻪ ﺇﺫﺍ ﺩﻋﺎﻩ‪ ،‬ﻭﻳﺸﻬﺪﻩ ﺇﺫﺍ ﺗﻮﻓﻲ‪ ،‬ﻭﻳﺤﺐ ﻟﻪ ﻣﺎ ﻳﺤﺐ‬ ‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻨﺼﺢ ﻟﻪ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﻳﺸﻤﺘﻪ ﺇﺫﺍ ﻋﻄﺲ«)‪.(١‬‬ ‫ﺻﺎﺣﺒﺎ ﻭﻟﻮ ﺳﺎﻋﺔ ﻣﻦ ﻧﻬﺎﺭ ﺇﻻ‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻣﺎ ﻣﻦ ﺻﺎﺣﺐ ﻳﺼﺎﺣﺐ‬ ‫ﺳﺄﻟﻪ ﺍﷲ ‪ ٨‬ﻋﻦ ﺻﺤﺒﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﻫﻞ ﺃﺣﺐ ﻟﻪ ﻣﺎ ﺃﺣﺐ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻣﻦ ﻛﺮﻡ ﺍﻟﺮﺟﻞ ﺃﻥ‬ ‫ﻳﻄﻴﺐ ﺯﺍﺩﻩ ﻓﻲ ﺍﻟﺴﻔﺮ«)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ S ١٦٦‬ا‪+ +‬ل ا‪+‬‬ ‫ﺇﻥ ﺭﺃﻯ ﻗﺎﺩﺭ ﻣﺎﻝ ﻣﺴﻠﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻮﺣﺪ ﺃﺷﺮﻑ ﻋﻠﻰ ﺗﻠﻔﻪ ﺳﻮﺍﺀ ﺗﻠﻒ ﺑﻌﻀﻪ ﺃﻭ‬ ‫ﻟﻢ ﻳﺘﻠﻒ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺘﻠﻔﻪ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻀﻤﺎﻥ ﺃﻡ ﻻ‪ ،‬ﻛﺴﻴﻞ ﻭﺳﺒﻊ ﻟﺰﻣﻪ ﺣﻔﻈﻪ‬ ‫ﻟﻮﺍﺟﺐ ﺣﻖ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺼﺢ ﻟﻌﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺧﺎﺻﺘﻬﻢ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺒﺮ‬ ‫)‪ (١‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ ﺡ‪.١٤٣٤ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ ﺡ‪،١٣ :‬‬ ‫ﺑﻠﻔﻆ‪» :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﺘﻰ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ«‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ١٥٩/٢‬ ‪ ،١٦٢‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٣/٢‬‬ ‫)‪ (٣‬ﻫﻞ ﻳﻌﺪ ﺍﻟﺘﺮﻙ ﻓﻌﻼ ﻳﻜﻠﻒ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻮﺟﺒﻪ؛ ﺇﺫ ﻻ ﺗﻜﻠﻴﻒ ﺇﻻ ﺑﻔﻌﻞ‪ ،‬ﺃﻡ ﻻ ﻳﻌﺘﺒﺮ ﻓﻌﻼ؟ ﻓﻌﻨﺪ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺟﻤﻬﻮﺭ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻻ ﺿﻤﺎﻥ ﺑﺎﻟﺘﺮﻙ ﻋﻨﺪ ﺍﻟﻀﻴﺎﻉ =‬ ‫‪137‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﺮﻯ ﺷﺎﺓ ﺃﻭ ﺩﺍﺑﺔ ﺃﺷﺮﻓﺖ ﻋﻠﻰ ﺍﻟﻤﻮﺕ ﻓﺘﺬﻛﻴﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ ﺇﻥ‬ ‫ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﻳﺼﺪﻗﻚ ﻓﻲ ﺃﻧﻬﺎ ﺃﺷﺮﻓﺖ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻚ ﺷﻬﻮﺩ‪ ،‬ﻭﺇﻻ ﻭﻛﺎﻥ‬ ‫ﺻﺎﺣﺒﻬﺎ ﻳﻜﺬﺑﻚ ﻭﻳﻌﺎﺭﺿﻚ ﺑﺎﻟﻀﻤﺎﻥ ﻓﻼ ﻳﻠﺰﻣﻚ ﺃﻥ ﺗﺬﻛﻴﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﺗﺮﻯ‬ ‫ﺧﺒﺰﺍ ﻋﻠﻰ ﻣﻘﻼﺓ ﺃﻭ ﻓﻲ ﺗﻨﻮﺭ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻕ ﻓﺘﺼﻠﺢ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﺗﺮﻯ‬ ‫‬ ‫ﺩﺍﺑﺔ ﺗﻔﺴﺪ ﺃﻭ ﺗﺄﻛﻞ ﻣﺎﻝ ﺇﻧﺴﺎﻥ ﻓﺘﻄﺮﺩﻫﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻚ ﻣﺎ ﺃﻓﺴﺪﺕ ﺃﻭ ﺃﻛﻠﺖ ﻓﻲ‬ ‫‬ ‫ﻣﺎﻻ ﺃﻭ ﻳﺄﻛﻠﻪ‬‫‬ ‫ﻋﺎﻗﻼ ﻳﻔﺴﺪ‬‫ﻃﺮﺩﻫﺎ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﺗﺮﻯ ‬ ‫ﻃﻔﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ﺑﺎﻟﻐﺎ‬ ‫ﻭﻗﺪﺭﺕ ﻓﺘﻨﺠﻴﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻤﺎﻝ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺘﻪ ﻟﻠﺬﻱ ﻳﻔﺴﺪﻩ ﻣﻦ‬ ‫ﻳﺘﻴﻢ ﻟﺰﻣﻚ ﺣﻔﻈﻪ ﻟﻮﺍﺟﺐ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ﻟﻠﻴﺘﺎﻣﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋﻠﻤﺖ ﺍﻟﺪﺍﺑﺔ‬ ‫ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺻﺢ ﺃﻥ ﺍﻟﺤﻴﻮﺍﻥ ﻣﺮﻳﺾ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻲ‬ ‫ﺷﺮﻓﻪ ﻋﻠﻰ ﺍﻟﻤﻮﺕ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺸﺎﻳﺦ‪ :‬ﻳﺬﺑﺢ ﻭﻟﻮ ﺃﺑﻰ ﺻﺎﺣﺒﻪ ﻭﻟﻮ ﺣﻀﺮ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺤﻔﻈﻪ ﺿﻤﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﺘﻮﻟﻰ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٦٧‬إ‪c5‬ار ا‪P /   + +‬‬ ‫ﻗﻮﻣﺎ ﻳﺘﻮﻋﺪﻭﻥ ﺑﻘﺘﻞ ﺃﺣﺪ ﻣﻮﺣﺪ‪ ،‬ﺃﻭ ﺑﻀﺮﺑﻪﻭﻟﻮ ﻏﻴﺮ ﻣﺘﻮﻟﻰ‬ ‫ﻣﻦ ﺳﻤﻊ ‬ ‫ﻇﻠﻤﺎ ﺃﻭ ﻻ ﻳﺪﺭﻱ ﺃﻥ ﺫﻟﻚ ﺣﻖ‪ ،‬ﻳﻠﺰﻣﻪ ﺇﻧﺬﺍﺭﻩ ﻭﺇﻋﻼﻣﻪ‪ ،‬ﻓﺈﻥ ﺗﻮﺍﻧﻰ ﺣﺘﻰ ﻗﺘﻠﻮﻩ‬ ‫‬ ‫ﺗﻀﻴﻴﻌﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻣﺘﻨﺎﻉ ﻣﻦ ﺣﻔﻆ ﻏﻴﺮ ﻣﻠﺰﻡ؛ ﻭﻷﻥ‬ ‫‬‫ﺳﺒﺒﺎ ﻭﻻ‬ ‫ﺃﻭ ﺍﻟﺘﻠﻒ؛ ﺇﺫ ﺍﻟﺘﺮﻙ ﻓﻲ ﻧﻈﺮﻫﻢ ﻟﻴﺲ ‬‫=‬ ‫ﺍﻟﻤﺎﻝ ﺇﻧﻤﺎ ﻳﻀﻤﻦ ﺑﺎﻟﻴﺪ ﺃﻭ ﺍﻹﺗﻼﻑ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﻟﺘﻘﻂ ﺃﻭ‬ ‫ﻗﺒﻞ ﺍﻟﻮﺩﻳﻌﺔ ﻭﺗﺮﻙ ﺍﻟﺤﻔﻆ ﺣﺘﻰ ﺿﺎﻉ ﺍﻟﻤﺎﻝ ﺃﻭ ﺗﻠﻒ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻤﻦ ﺣﻴﻨﺌﺬ ﻟﺘﺮﻛﻪ ﻣﺎ ﺍﻟﺘﺰﻡ ﺑﻪ‪.‬‬ ‫ﺑﻨﺎﺀ‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺗﺮﺗﺐ ﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻓﻲ ﻣﺜﻞ ﺫﻟﻚ‪ .‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺮﻙ ﻓﻌﻞ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻳﻀﻤﻨﻮﻥ ﺍﻟﺼﺒﻲ ﻓﻲ ﺗﺮﻙ‬ ‫ﻣﺎ ﻳﺠﻮﺯ ﻟﻪ ﻓﻌﻠﻪ‪ ،‬ﻓﻠﻮ ﻣﺮ ﺻﺒﻲ ﻣﻤﻴﺰ ﻋﻠﻰ ﺻﻴﺪ ﻣﺠﺮﻭﺡ ﻟﻢ ﻳﻨﻔﺬ ﻣﻘﺘﻠﻪ‪ ،‬ﻭﺃﻣﻜﻨﺘﻪ ﺫﻛﺎﺗﻪ‪ ،‬ﻓﺘﺮﻙ‬ ‫ﻣﺠﺮﻭﺣﺎ ﻟﺼﺎﺣﺒﻪ؛ ﻷﻥ ﺍﻟﻀﻤﺎﻥ ﻣﻦ ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ؛ ﻭﻷﻥ ﺍﻟﺸﺎﺭﻉ‬‫‬‫ﺗﺬﻛﻴﺘﻪ ﺣﺘﻰ ﻣﺎﺕ ﻓﻌﻠﻴﻪ ﻗﻴﻤﺘﻪ‬ ‫ﺳﺒﺒﺎ ﻓﻲ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻓﻴﺘﻨﺎﻭﻝ ﺍﻟﺒﺎﻟﻎ ﻭﻏﻴﺮﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠٤/١١‬‬ ‫ﺟﻌﻞ ﺍﻟﺘﺮﻙ ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٧/٥‬ ‪.٩٨‬‬ ‫)‪ (٢‬ﻣﻦ ﺃﻣﻜﻨﻪ ﺇﻧﻘﺎﺫ ﺇﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻬﻼﻙ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﻦ ﺭﺃﻯ ﺇﻧﺴﺎ ﻧﺎ ﺍﺷﺘﺪ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪138‬‬ ‫ﺃﻭ ﺿﺮﺑﻮﻩ ﻟﺰﻣﺘﻪ ﺩﻳﺘﻪ ﺃﻭ ﺃﺭﺷﻪ ﻓﻲ ﻣﺎﻟﻪ ﻭﺣﺪﻩ ﺩﻭﻥ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﺑﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﺇﻥ ﺃﺩﺍﻫﺎ ﺍﻟﻘﺎﺗﻞ ﻓﻼ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺣﻔﻆ ﺍﻟﻤﺎﻝ ﻭﻻ‬ ‫ﺍﻹﻧﺬﺍﺭ ﻭﻻ ﺩﻳﺔ ﻭﻻ ﺿﻤﺎﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻥ ﺃﺧﺒﺮﻩ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻤﺘﻮﻋﺪ ﻓﻴﻘﺘﻠﻪ ﻓﻼ‬ ‫ﺗﺨﺒﺮﻩ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮﺗﻪ ﻟﺰﻣﻚ ﻣﺎ ﺳﺒﻖ ﺇﻟﻴﻪ ﻭﻓﻌﻠﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻓﺎﻷﻭﻟﻰ ﺇﻥ ﻛﺎﻥ ﺇﻥ‬ ‫ﺃﺧﺒﺮﻩ ﻟﻢ ﻳﺴﺒﻖ ﺇﻟﻰ ﺍﻟﺸﺮ ﻟﻢ ﻳﺨﺒﺮﻩ‪ ،‬ﻭﺃﻭﻟﻰ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺨﺒﺮﻩ ﺃﻥ ﻳﺘﺤﺮﺯ ﻋﻦ‬ ‫ﻧﻔﺴﻪ ﻋﻦ ﻣﻮﺿﻊ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻳﻮﻡ ﻛﺬﺍ‪ ،‬ﻭﻻ ﻳﺨﺒﺮﻩ ﺑﻤﻦ ﻳﺘﻮﻋﺪ ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﻘﺼﺪ‬ ‫ﺃﺣﺪﺍ ﺑﺴﻮﺀ ﺇﺫ ﻟﻢ ﻳﻌﻠﻢ ﻣﻦ ﻳﺘﻮﻋﺪﻩ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﻮﻃﺔ‪،‬‬ ‫‬ ‫ﻭﺇﺫﺍ ﻋﻠﻢ ﻣﻦ ﻗﺘﻠﻪ ﺃﻭ ﺿﺮﺑﻪ ﺃﻭ ﺃﻛﻞ ﻣﺎﻟﻪ ﺃﻭ ﺃﻓﺴﺪﻩ ﻟﺰﻣﻪ ﺍﻹﺧﺒﺎﺭ ﺇﻥ ﻟﻢ ﻳﺨﻒ‬ ‫ﺿﺮﺑﺎ‪ ،‬ﺃﻭ ﺇﺭﺯﺍﺀ ﻓﻲ ﻣﺎﻝ ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺷﺎﻫﺪ ﺁﺧﺮ‪،‬‬ ‫‬‫ﻋﻠﻰ ﻧﻔﺴﻪ ‬ ‫ﻗﺘﻼ ﺃﻭ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺇﺫﺍ ﺃﺧﺒﺮ ﺑﻪ ﻋﻠﻢ ﺑﻪ ﺍﻟﺠﺎﺋﺮ ﻭﺟﺎﻭﺯ ﻓﻴﻪ ﺍﻟﺤﺪ ﻭﻓﻌﻞ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻼ‬ ‫ﻳﺨﺒﺮ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮﻩ ﻓﺘﻌﺪﻯ ﻟﺰﻣﺘﻪ ﺍﻟﺘﻌﺪﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻨﺼﻒ ﻟﻪ ﺇﻻ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﺘﻌﺪﻱ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﻪ ﺃﻥ ﻳﺨﺒﺮﻩ ﻭﻻ ﻋﻠﻴﻪ ﻓﻲ ﺗﻌﺪﻳﻪ ﻭﻳﻨﻮﻱ‬ ‫ﺍﻟﻮﺻﻮﻝ ﻟﺤﻘﻪ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺨﺒﺮﻩ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺼﻞ ﺇﻟﻰ ﺍﻟﺤﻖ ﺑﻼ ﺟﺒﺎﺭ‬ ‫ﻭﺃﺧﺒﺮ ﺍﻟﺠﺒﺎﺭ ﻟﺰﻣﻪ ﻣﺎ ﺗﻌﺪﻯ‪ ،‬ﻓﺈﺫﺍ ﻟﺰﻡ ﺇﻧﺬﺍﺭﻩ ﻟﻘﺘﻞ ﺃﻭ ﺿﺮﺏ ﻓﻬﻞ ﻳﻠﺰﻡ ﻟﺴﺮﻗﺔ‬ ‫ﺃﻭ ﻏﺼﺐ ﺇﺫﺍ ﺳﻤﻊ ﻣﻦ ﺗﻮﻋﺪ ﺑﺬﻟﻚ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻟﻮﺟﻮﺏ ﺣﻔﻆ ﻣﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﺟﻤﻠﺔ ﺣﻔﻈﻪ‪ ،‬ﺃﻋﻨﻲ ﺇﻧﺬﺍﺭﻩ ﺑﻤﺎ ﺗﻮﻋﺪ ﻣﻦ ﻏﺼﺐ ﺃﻭ ﺳﺮﻗﺔ ﻟﻤﺎﻟﻪ ﺣﻔﻆ ﻟﻪ)‪.(١‬‬ ‫ﺟﻮﻋﻪ‪ ،‬ﻭﻋﺠﺰ ﻋﻦ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺭﺁﻩ ﻣﻦ ﺇﻋﻄﺎﺋﻪ ﻓﻀﻞ ﻃﻌﺎﻣﻪ ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﺃﻭ ﺭﺃﻯ ﺇﻧﺴﺎ ﻧﺎ‬‫=‬ ‫ﻓﻲ ﻣﻬﻠﻜﺔ ﻓﻠﻢ ﻳﻨﺠﻪ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺫﻟﻚﻓﻌﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔﻋﺪﺍ‬ ‫ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻤﺘﻨﻊ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﻬﻠﻜﻪ ﻭﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ‬ ‫ﻓﻌﻼ ﻣﻬﻠﻜ ﺎ‪ ،‬ﻟﻜﻨﻪ ﻳﺄﺛﻢ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻀﻄﺮ ﻟﻢ ﻳﻄﻠﺐ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻃﻠﺒﻪ ﻓﻤﻨﻌﻪ ﺭﺏ ﺍﻟﻄﻌﺎﻡ‬ ‫ﺳﺒﺒﺎ ﻓﻲ ﻫﻼﻛﻪ‪ ،‬ﻓﻀﻤﻨﻪ ﺑﻔﻌﻠﻪ‬ ‫‬‫ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻤﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ؛ ﻷﻥ ﻣﻨﻌﻪ ﻣﻨﻪ ﻛﺎﻥ‬ ‫ﺗﻌﺪﻯ ﺑﻪ‪ .‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻳﻀﻤﻦ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﻨﺠﻪ ﻣﻦ ﺍﻟﻬﻼﻙ ﻣﻊ ﺇﻣﻜﺎﻧﻪ‪.‬‬ ‫ﺍﻟﺬﻱ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻠﻤﻀﻄﺮ ﻗﺘﺎﻝ ﻣﻦ ﻣﻨﻊ ﻣﻨﻪ ﻓﻀﻞ ﻃﻌﺎﻣﻪ‪ ،‬ﻓﺈﻥ ﻗﺘﻞ ﺭﺏ ﺍﻟﻄﻌﺎﻡ ﻓﺪﻣﻪ ﻫﺪﺭ‪،‬‬ ‫ﻭﺇﻥ ﻗﺘﻞ ﺍﻟﻤﻀﻄﺮ ﻓﻔﻴﻪ ﺍﻟﻘﺼﺎﺹ؛ ﻟﻘﻀﺎﺀ ﻋﻤﺮ ‪ ƒ‬ﺑﺬﻟﻚ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠٥/١١‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٨/٥‬ ‪.٩٩‬‬ ‫‪139‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫‪ ١٦٨‬إر‪y‬د ا‪ ]k +‬و‪ / H‬ج إ‬ ‫ﺇﺫﺍ ﺍﺳﺘﺮﺷﺪ ﻣﺴﻠﻢ ﺃﺧﺎﻩ ﺍﻟﻄﺮﻳﻖ ﻓﻠﻢ ﻳﺮﺷﺪﻩ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻵﻣﻦ ﻓﺴﻠﻚ ﻃﺮﻳﻘﺎ‬ ‫ﻏﻴﺮ ﺁﻣﻦ ﻓﻬﻠﻚ ﺃﻭ ﻟﺤﻘﻪ ﺍﻟﻀﺮﺭ ﻭﺍﻷﺫﻯ ﺿﻤﻦ ﻣﺎ ﺣﺪﺙ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﺫﻟﻚ‬ ‫ﺍﻻﺳﺘﺮﺷﺎﺩ ﻓﻲ ﺻﺤﺮﺍﺀ ﺃﻭ ﻓﻲ ﻗﺮﻳﺔ ﺃﻭ ﺑﻠﺪ ﺇﻟﻰ ﻣﻜﺎﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﺃﻭ ﺍﻟﺒﻠﺪ ﺃﻭ ﺇﻟﻰ‬ ‫ﻣﻜﺎﻥ ﻓﻲ ﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﺣﺎﻝ ﺍﻟﺤﺎﺟﺔ ﺃﻭ ﺍﻻﺿﻄﺮﺍﺭ ﻓﻠﻢ‬ ‫ﻳﻄﻌﻢ ﻣﺴﺘﻄﻌﻤﻪ ﺃﻭ ﻟﻢ ﻳﺴﻖﻣﺴﺘﺴﻘﻴﻪ ﻟﺰﻣﻪ ﺍﻟﺪﻳﺔ ﻭﺣﺪﻩ ﺇﻥ ﻫﻠﻚ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﻟﻢ ﻳﻄﻠﺒﻪ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻋﻠﻰ ﺿﻼﻝ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺟﻮﻉ ﺃﻭ ﻋﻄﺶ ﻣﻬﻠﻚ‪،‬‬ ‫ﻭﻛﺬﺍ ﻟﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ ﻓﻴﻤﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﺩﻭﻥ ﺍﻟﻤﻮﺕ‪ ،‬ﻛﺬﻫﺎﺏ ﻋﻀﻮ‪،‬‬ ‫ﻭﻟﻚ ﺃﻥ ﺗﺸﺘﺮﻁ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻄﻌﻤﻚ ﺃﻭ ﺍﺳﺘﺴﻘﺎﻙ ﺃﻥ ﻳﻐﺮﻡ ﻟﻚ ﺇﺫﺍ ﻭﺟﺪ ﺛﻤﻦ‬ ‫ﺫﻟﻚ ﺃﻭ ﻣﺜﻠﻪ ﺑﺴﻌﺮ ﺫﻟﻚ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻤﺎ ﺍﺗﻔﻖ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﺃﺑﻰ ﺇﻻ ﺑﻐﻴﺮ ﻏﺮﻡ‬ ‫ﻓﺄﻋﻄﻪ‪ ،‬ﻭﻗﻞ ﻟﻪ‪ :‬ﺗﻐﺮﻡ‪ ،‬ﻓﺈﻥ ﺃﺑﻲ ﻓﻬﻠﻚ ﺃﻭ ﺗﻀﺮﺭ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﻥ ﺃﺧﺬ‬ ‫ﺳﺮﺍ ﺇﻥ ﻟﻢ ﺗﺠﺪ ﺑﺤﻜﻮﻣﺔ ﻟﻌﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫‪‬‬‫ﻓﺄﺑﻰ ﻣﻦ ﺍﻟﻐﺮﻡ ﻓﻠﻚ ﺍﻟﻐﺮﻡ ﻣﻦ ﻣﺎﻟﻪ‬ ‫‪‬‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻟﻢ ﺗﺠﺪ ﺑﻨﻔﺴﻪ)‪.(١‬‬ ‫ﻭﻣﻦ ﻻ ﺛﻮﺏ ﻟﻪ ﻳﻮﺍﺭﻳﻪ ﻭﺗﺠﻮﺯ ﺑﻪ ﺍﻟﺼﻼﺓ ﻓﻌﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺳﺘﺮﻩ ﺑﺜﻮﺏ‬ ‫ﺃﻳﻀﺎ ﻭﺇﻻ ﺃﺛﻤﻮﺍ)‪.(٢‬‬ ‫ﻳﺼﻠﻲ ﺑﻪ ‬ ‫‪ $ ١٦٩‬إر‪y‬د ا‪ +‬ﻷ‪3‬‬ ‫ﺍﻟﻼﺯﻡ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﺃﻥ ﻳﺼﻒ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻘﻞ ﺑﺎﻟﻮﺻﻒ ﻟﺰﻣﻪ ﺍﻟﻤﺸﻲ‬ ‫ﻣﻌﻪ ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﻪ ﺍﻟﺘﻨﺠﻴﺔ ﺇﻻ ﻣﻦ ﺍﻟﺴﺒﻊ ﻭﻧﺤﻮﻩ ﻣﻦ ﻏﻴﺮ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﺝ ﻳﻮﺳﻒ ﻓﻲ »ﺗﺮﺗﻴﺐ ﺍﻟﻠﻘﻂ«‪ :‬ﻭﻗﺎﻝ ﻓﻴﻤﻦ ﺗﺮﻙ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٩٩/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٧١/١١‬ ‪ ،٢٧٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٣/٢‬ ‪.٦١٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠٣/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪140‬‬ ‫ﻣﺘﻌﻤﺪﺍ ﺃﻧﻪ ﺿﺎﻣﻦ ﻟﺪﻳﺘﻪ ﻭﻳﻌﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ‬ ‫‬‫ﻣﻜﻔﻮﻓﺎ ﺣﺘﻰ ﻭﻗﻊ ﻋﻠﻰ ﺣﻔﻴﺮ‬ ‫ﺗﺮﻙ ﺇﻧﺴﺎ ﻧﺎ ﺣﺘﻰ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻟﻬﻼﻙ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺘﻪ ﻭﻟﻢ ﻳﻨﺠﻪ ﻓﻬﻮ‬ ‫ﺷﺮﺍﺑﺎ ﻓﺄﻋﻄﻮﻩ‬ ‫‬‫ﻃﻌﺎﻣﺎ ﺃﻭ‬ ‫‬‫ﺿﺎﻣﻦ ﻭﻳﻌﺘﻖ ﺭﻗﺒﺔ‪ .‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻣﻦ ﻃﻠﺐ ﺩﻻﻟﺔ ﺃﻭ‬ ‫ﺃﻭ ﺩﻟﻮﻩ ﻓﻘﺪ ﻧﺠﻮﺍ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻧﻬﺎ ﻓﻤﻀﻰ ﻋﻠﻴﻪ ﻓﺘﻠﻒ‬ ‫ﻟﺰﻣﺘﻬﻢ ﺩﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻣﺮ ﺑﻬﻢ ﻭﻗﺎﻝ ﻟﻬﻢ‪ :‬ﺯﻭﺩﻭﻧﻲ ﻭﺃﻃﻌﻤﻮﻧﻲ ﻓﺄﺑﻮﺍ ﻓﺨﺮﺝ ﻓﻬﻠﻚ‬ ‫ﺑﺎﻟﺠﻮﻉ ﻓﻼ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ﻋﻨﺪﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻗﻌﺪ ﻣﻌﻬﻢ ﻭﻃﻠﺐ ﺇﻟﻴﻬﻢ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﻭﺍﻣﺘﻨﻌﻮﺍ ﺣﺘﻰ ﻫﻠﻚ ﺿﻤﻨﻮﻩ‪.‬‬ ‫ﻭﻣﻦ ﻃﻠﺐ ﻣﻦ ﺃﻫﻞ ﻗﺮﻳﺔ ‬ ‫ﺩﻟﻴﻼ ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﻌﻄﻮﻩ ﻓﺎﻧﻄﻠﻖ ﻭﺿﻞ ﻭﻫﻠﻚ ﻟﺰﻣﺘﻬﻢ‬ ‫ﺩﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺇﻟﻴﻬﻢ ﻛﻠﻬﻢ ﺃﻥ ﻳﺪﻟﻮﻩ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻓﻲ ﺑﻠﺪﻫﻢ ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﺮﺷﺪﻭﻩ‬ ‫ﻓﻬﻠﻚ ﻟﺰﻣﺘﻬﻢ ﺩﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺇﻟﻴﻬﻢ ﺃﻥ ﻳﺴﺎﻓﺮﻭﺍ ﻣﻌﻪ ﻟﻴﺪﻟﻮﻩ ﻓﻼ ﻳﻠﺰﻣﻬﻢ ﺫﻟﻚ‪،‬‬ ‫ﻭﻣﻔﻬﻮﻣﻪ ﺇﻥ ﻃﻠﺐ ﺍﻟﺪﻻﻟﺔ ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﻟﺰﻣﻬﻢ ﺍﻟﻤﺸﻲ ﻣﻌﻪ ﻟﻠﺪﻻﻟﺔ‪ ،‬ﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻘﻞ ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻷﻥ ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﻠﺪﺓ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ ﺍﻷﺟﺮﺓ ﻓﻠﻪ‬ ‫ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﻭﺧﺎﺭﺟﻬﺎ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﺪﻻﻟﺔ ﺇﺫ ﻟﻢ ﺗﻠﺰﻣﻬﻢ‬ ‫ﺑﺎﻟﻤﺸﻲ ﺇﻟﻰ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫ ﺃﺑﻰ ﻣﻨﻪ ﻛﻞ ﺃﺣﺪ ﺗﺒﺮ ﻋﺎ ﻟﺰﻣﺖ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻟﻄﺎﻟﺒﻬﺎ ﻋﻠﻴﻪ ﺇﺫ ﻟﻢ ﻳﻜﻦ ﺩﻳﺎﻧﺔ ﻛﺄﺫﺍﻥ ﻭﺇﻣﺎﻣﺔ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ S ١٧٠‬أ‪ $5/‬ا‪+‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﻤﺴﻠﻢ ﺣﻔﻆ ﻣﺎﻝ ﺃﺧﻴﻪ ﺇﺫﺍ ﺻﺎﺭ ﻋﻨﺪﻩ ﺃﻣﺎﻧﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ؛ ﻛﺎﻟﺘﻘﺎﻁ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٩/٥‬ ‪.١٠٠‬‬ ‫)‪ (٢‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﻟﻠﻮﺩﻳﻌﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﻓﻘﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻗﺒﻮﻝ ﺍﻟﻮﺩﻳﻌﺔ ﻣﺴﺘﺤﺐ‪ ،‬ﻷﻧﻬﺎ ﻣﻦ ﺑﺎﺏ ﺍﻹﻋﺎﻧﺔ‪ ،‬ﻭﻫﻲ ﻣﻨﺪﻭﺑﺔ‪.‬‬ ‫ﺏﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﻗﺒﻮﻟﻬﺎ ﻣﺴﺘﺤﺐ ﻟﻤﻦ ﻋﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﺛﻘﺔ ﻗﺎﺩﺭ ﻋﻠﻰ ﺣﻔﻈﻬﺎ‪،‬‬ ‫ﺗﻐﺮﻳﺮﺍ ﺑﺼﺎﺣﺒﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﺭﺑﻬﺎ ﺑﻌﺪ ﺇﻋﻼﻣﻪ ﺑﺬﻟﻚ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻭﻳﻜﺮﻩ ﻟﻐﻴﺮﻩ؛ ﻷﻥ ﻓﻴﻪ‬ ‫=‬‫ﻻ ﻳﻌﻠﻤﻪ‪ ،‬ﻻﻧﺘﻔﺎﺀ‪.‬‬ ‫‪141‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻭﺍﺳﺘﻌﺎﺭﺓ ﻭﻛﺮﺍﺀ‪ ،‬ﻭﻛﻮﻧﻪ ﺑﻴﺪﻩ ﺑﺸﺮﺍﺀ ﻋﻠﻢ ﺑﺎﻧﻔﺴﺎﺧﻪ ﺑﻌﺪ‪ ،‬ﻭﺍﻟﺮﻫﻦ ﺍﻟﻤﻘﺒﻮﺽ‪،‬‬ ‫ﻭﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺍﺣﻔﻈﻪ ﻋﻠﻲ‪ ،‬ﺃﻭ ﺍﻧﻈﺮ ﺇﻟﻴﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﻴﺴﻜﺖ ﺑﺪﻭﻥ ﺃﻥ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻻ ﻭﻻ ﻧﻌﻢ‪ ،‬ﻓﻴﻤﻀﻲ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻓﻲ ﺳﺒﻴﻠﻪ ﻇﺎ ‪‬ﻧﺎ ﺃﻭ ﺷﺎ ‪‬ﻛﺎ ﺃﻧﻪ ﻳﺤﻔﻆ ﻟﻪ‪،‬‬ ‫ﻭﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺧﺬ ﻣﺎﻟﻚ‪ ،‬ﻳﻈﻨﻪ ﻟﻪ ﻭﻳﺴﻜﺖ ﺍﻟﻤﻘﻮﻝ ﻟﻪ ﻣﻊ ﻋﻠﻤﻪ ﺑﺄﻧﻪ ﻣﺎﻝ‬ ‫ﻟﻠﻘﺎﺋﻞ ﻧﺴﺒﻪ ﻟﻪ ﻏﻠﻄ ﺎ‪ ،‬ﺃﻭ ﻇﻦ ﺃﻧﻪ ﻟﻪ ﻓﺴﻜﺖ ﻭﻋﻠﻢ ﺑﻌﺪ ﻣﻀﻲ ﺍﻟﻘﺎﺋﻞ ﺃﻧﻪ ﻟﻠﻘﺎﺋﻞ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٧١‬اﻻ‪FN‬د ‪c 6#‬ل ا‪+ $,D‬‬ ‫ﻟﻴﺠﺘﻬﺪ ﺑﻨﺼﺢ ﺇﻥ ﻟﺰﻣﻪ ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻟﻮ ﻟﺰﻡ ﺫﻟﻚ ﻣﻄﻠﻘﺎ ﻟﻀﺎﻕ‬ ‫= ﺝﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺣﻜﻢ ﺍﻟﻮﺩﻳﻌﺔ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻬﺎ‪ :‬ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﺣﻖ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻘﺎﺑﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻗﺪ ﻳﻌﺮﺽ ﻭﺟﻮﺑﻬﺎ ﻓﻲ ﺣﻖ ﺍﻟﻔﺎﻋﻞ ﺇﺫﺍ ﺧﺸﻲ ﺿﻴﺎﻋﻬﺎ ﺃﻭ ﻫﻼﻛﻬﺎ ﺇﻥ ﻟﻢ‬ ‫ﻳﻮﺩﻋﻬﺎ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﻗﺎﺑﻞ ﻟﻬﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺣﻔﻈﻬﺎ‪.‬‬ ‫ﺩﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻤﻦ ﻗﺪﺭ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻮﺩﻳﻌﺔ ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻓﻴﻬﺎ ﺃﻥ ﻳﻘﺒﻠﻬﺎ؛ ﻷﻧﻪ ﻣﻦ‬ ‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺼﻠﺢ ﻟﺬﻟﻚ ﻏﻴﺮﻩ‪ ،‬ﻭﺧﺎﻑ ﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺃﻥ ﺗﻬﻠﻚ‪،‬‬ ‫ﺗﻌﻴﻦ ﻋﻠﻴﻪ ﺃﺻﻞ ﻗﺒﻮﻟﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻣﻪ ﺑﻌﻴﻨﻪ؛ ﻷﻥ ﺣﺮﻣﺔ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﻛﺤﺮﻣﺔ ﺩﻣﻪ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺘﻠﻒ ﻣﻨﻔﻌﺔ ﻧﻔﺴﻪ ﻭﺣﺮﺯﻩ ﻓﻲ ﺍﻟﺤﻔﻆ ﻣﻦ ﻏﻴﺮ ﻋﻮﺽ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧/٤٣‬ ‪.٨‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠٠/٥‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺗﺠﺐ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ‪ :‬ﻳﺘﺄﻛﺪ ﻭﺟﻮﺑﻬﺎ‬ ‫ﻟﺨﺎﺻﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﺎﻣﺘﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﻓﺮﺽ ﻋﻴﻦ ﺳﻮﺍﺀ ﻃﻠﺒﺖ ﺃﻭ ﻟﻢ ﺗﻄﻠﺐ‬ ‫ﺇﺫﺍ ﻇﻦ ﺍﻹﻓﺎﺩﺓ ﻷﻧﻪ ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‪.‬‬ ‫ﻭﻧﻘﻞ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﺑﻦ ﺑﻄﺎﻝ ﺃﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻳﺠﺰﻯ ﻓﻴﻪ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﻭﻳﺴﻘﻂ ﻋﻦ‬ ‫ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﻫﻲ ﻻﺯﻣﺔ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺤﺎﺟﺔ ﺃﻭ ﺍﻟﻄﺎﻗﺔ ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻨﺎﺻﺢ ﺃﻧﻪ ﻳﻘﺒﻞ ﻧﺼﺤﻪ ﻭﻳﻄﺎﻉ ﺃﻣﺮﻩ‬ ‫ﻭﺃﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻤﻜﺮﻭﻩ ﻓﺈﻥ ﺧﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﺫﻯ ﻓﻬﻮ ﻓﻲ ﺳﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪ :‬ﺇﻥ ﻇﺎﻫﺮ‬ ‫ﺣﺪﻳﺚ‪» :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ« ﻭﺟﻮﺏ ﺍﻟﻨﺼﺢ ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﻓﻲ ﺍﻟﻤﻨﺼﻮﺡ‪.‬‬ ‫ﻭﻻ ﻳﺴﻘﻂ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﻨﺼﻴﺤﺔ ﻋﻦ ﺍﻟﻤﺴﻠﻢ ﻣﺎ ﺩﺍﻡ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ‪ :‬ﻗﺪ ﺗﺮﻓﻊ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﻋﻦ ﺍﻟﻌﺒﺪ ﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺎﻻﺕ‪ ،‬ﻭﻻ ﻳﺮﻓﻊ ﻋﻨﻪ ﺍﻟﻨﺼﺢ ﷲ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺮﺽ‬ ‫ﺑﺤﺎﻝ ﻻ ﻳﻤﻜﻨﻪ ﻋﻤﻞ ﺑﺸﻲﺀ ﻣﻦ ﺟﻮﺍﺭﺣﻪ ﺑﻠﺴﺎﻥ ﻭﻻ ﻏﻴﺮﻩ ﻏﻴﺮ ﺃﻥ ﻋﻘﻠﻪ ﺛﺎﺑﺖ ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ‬ ‫ﺍﻟﻨﺼﺢ ﷲ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﺪﻡ ﻋﻠﻰ ﺫﻧﻮﺑﻪ‪ ،‬ﻭﻳﻨﻮﻱ ﺇﻥ ﺻﺢ ﺃﻥ ﻳﻘﻮﻡ ﺑﻤﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻳﺠﺘﻨﺐ ﻣﺎ ﻧﻬﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻏﻴﺮ ﻧﺎﺻﺢ ﷲ ﺑﻘﻠﺒﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٢٥/٤٠‬ ‪.٣٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪142‬‬ ‫ﻭﺇﺛﻤﺎ ﻭﻟﻮ ﻟﻢ ﻳﺼﺮ ﻋﻨﺪﻩ ﺑﻤﻨﺰﻟﺔ ﺍﻷﻣﺎﻧﺔ ﺗﺮﻙ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ‬ ‫ﺣﺮﺟﺎ ‬ ‫‬‫ﻋﻠﻴﻨﺎ؛ ﺃﻱ‪ :‬ﻛﺎﻥ‬ ‫ﻭﻧﺤﻮﻩ ﻛﺎﻟﻌﺎﺟﺰ ﺑﻤﺮﺽ ﺃﻭ ﺣﺒﺲ‪ ،‬ﻭﻟﻤﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺤﺎﻛﻢ ﻣﺨ ‪‬ﻴﺮ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻓﻲ‬ ‫ﻣﺎﻟﻪ ﻭﻋﺪﻣﻪ؛ ﻷﻥ ﺍﻟﺤﺠﺔ ﻟﻪ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺇﺫ ﻟﻢ ﻳﻜﻦ ﺃﻣﺎﻧﺔ ﻋﻨﺪﻩ ﻭﻻ ﻛﺄﻣﺎﻧﺔ‪،‬‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﺪﺧﻞ ﻷﻧﻪ ﺭﺍﻉ ﻳﺴﺄﻝ ﻋﻦ ﺻﻼﺡ ﺭﻋﻴﺘﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻟﻤﺎ‬ ‫ﻭﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ ‬ ‫ﺗﻘﺎﺑﻞ ﺍﻟﺪﻟﻴﻼﻥ ﺧﻴﺮﻭﻩ ﺍﺳﺘﺤﺴﺎ ﻧﺎ ﻭﻓﻲ ﺗﺨﻴﻴﺮﻩ ﺗﺮﺟﻴﺢ ﻟﻸﻭﻝ‪ ،‬ﻭﻳﺮﺟﺢ ﺍﻟﺜﺎﻧﻲ ﻋﻤﻮﻡ‬ ‫ﺍﻟﻠﻔﻆ ﻓﻲ ﻗﻮﻝ ﻋﻤﺮ‪ :‬ﺃﺧﺎﻑ ﺃﻥ ﺃﺳﺄﻝ ﻋﻦ ﺷﺎﺓ ﺇﻥ ﺿﺎﻋﺖ ﻓﻲ ﺷﺎﻃﺊ ﺍﻟﻔﺮﺍﺕ)‪.(١‬‬ ‫‪ ١٧٢‬و‪ N‬ب ‪/ S‬ل ا‪ K% +‬ادر‬ ‫ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺤﻔﻆ ﻣﺎﻝ ﺃﺧﻴﻪ ﻋﺎﻣﺔ ﻭﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺧﺎﺻﺔ ﺇﺫﺍ ﺧﻴﻒ‬ ‫ﺿﻴﺎﻋﻪ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﺎﻝ ﻭﻟﻢ ﻳﻔﺮﺽ ﺣﻔﻈﻪ ﻋﻠﻰ ﻛﻞ ﻋﻴﻦ ﺑﻞ‬ ‫ﺧﻮﻃﺐ ﺑﻪ ﺍﻟﻘﺎﺩﺭﻭﻥ ﻭﺍﻟﻤﺨﺎﻃﺐ ﺑﻪ ‬ ‫ﺃﻭﻻ ﺍﻟﺤﺎﻛﻢ ﻭﺍﻟﻘﺎﺋﻤﻮﻥ ﺑﺎﻷﻣﺮ ﺇﺫﺍ ﻗﺪﺭﻭﺍ‪،‬‬ ‫ﻭﺑﻌﺪﻫﻢ ﻛﻞ ﻣﻦ ﻋﻠﻢ ﻭﻗﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﺍﻟﻜﻞ ﺿﻤﻨﻮﻩ ﻛﻠﻬﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﻘﺎﺩﺭﻳﻦ ﺍﻟﺤﺎﻛﻢ ﻭﻧﺤﻮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﻮﺓ ﻭﺃﻫﻞ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ à  Á À‬ﺍﻟﻨﺴﺎﺀ‪ [١٢٧ :‬ﺃﻧﻪ ﺧﻄﺎﺏ ﻟﻠﻨﺎﺱ ﻛﻠﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻷﻭﻟﻲ ﺍﻷﻣﺮ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺃﻫﻞ ﺍﻟﺘﻘﺪﻣﺔ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻘﻮﻣﻮﺍ ﻟﺰﻣﻬﻢ ﺍﻟﻀﻤﺎﻥ ﻭﺣﺪﻫﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻊ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺇﻥ ﻟﻢ ﻳﺘﻌﻠﻖ ﺿﻤﺎﻧﻪ ﺑﺄﺣﺪ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﺈﻥ ﺗﻌﻠﻖ ﺑﺄﺣﺪ‬ ‫ﺑﻌﻴﻨﻪ ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺳﻮﺍﻩ‪ ،‬ﻭﻳﺒﺤﺚ ﺍﻟﺨﺼﻢ ﺑﺎﻟﺘﺰﺍﻡ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻛﻞ‬ ‫ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﻣﺎﻝ ﻟﺰﻣﻪ ﺣﻔﻈﻪ)‪.(٢‬‬ ‫‪ ١٧٣‬د‪ 3‬ل ا‪/ 6# P‬ل ا‪XS VoA‬‬ ‫ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻭﻋﺪﻡ ﺩﺧﻮﻟﻪ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ‬ ‫ﻟﺰﻭﻡ ﺣﻔﻆ ﺍﻷﻣﻮﺍﻝ ﻓﻬﻮ ﻗﻮﻝ ﺍﻟﺨﺼﻢ‪ ،‬ﻭﻣﺤﻞ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻓﻼ ﺩﻟﻴﻞ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠١/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠١/٥‬ ‪.١٠٢‬‬ ‫‪143‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﺑﻠﺰﻭﻣﻪ ﻋﺸﻴﺮﺓ ﺍﻟﻐﺎﺋﺐ ﻓﻘﻂ ﺃﻭ ﻋﺸﻴﺮﺓ ﺍﻟﻴﺘﻴﻢ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺑﻠﺰﻭﻣﻪ ﺍﻟﺼﺎﻟﺢ ﻣﻨﻬﻢ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﺍﻟﻤﻮﺟﺐ ﻟﻠﺤﻔﻆ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺣﻔﻈﻪ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺿﻤﺎﻧﻪ ﻓﺬﺍﻙ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺤﻔﻆ ﻭﺿﺎﻉ ﻟﺰﻡ ﻛﻞ ﻣﻦ ﻋﻠﻢ ﺑﻪ ﻭﻗﺪﺭ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺎﻟﺘﻔﺼﻴﻞ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﻔﻆ ﺍﻟﻤﺎﻝ ﻟﺤﻖ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺼﺢ ﻟﻠﻌﺎﻣﺔ ﻭﺍﻟﺨﺎﺻﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﻛﻤﺎ ﻗﺎﻝ ﮊ ‪» :‬ﻛﻮﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﺃﻋﻮﺍ ﻧﺎ«)‪ (١‬ﻓﻼ ﻓﺮﻕ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺤﻔﻆ‬ ‫ﻭﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺇﺫ ﻟﻢ ﻳﺤﻔﻆ ﺑﻴﻦ ﺃﻥ ﻳﺤﻀﺮ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻦ ﻛﺎﻥ ﻓﻲ‬ ‫ﻳﺪﻩ ﺑﻨﺤﻮ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻻ ﻳﺤﻀﺮﻭﺍ‪ ،‬ﻓﻠﺰﻡ ﺍﻟﻤﺸﺎﻫﺪ ﻟﺘﻠﻔﻪ ﺃﻭ ﺇﺷﺮﺍﻓﻪ ﻋﻠﻰ‬ ‫ﺍﻟﺘﻠﻒ ﺃﻥ ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﻟﺘﻠﻒ ﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ ﺻﺎﺣﺒﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺑﻴﺪﻩ ﻋﻠﻰ ﺇﻧﻘﺎﺫﻩ‪،‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻟﻠﻴﺘﻴﻢ ﺑﻴﺪ ﺃﺣﺪ ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻓﺈﻥ ﻓﻲ ﺇﻧﻘﺎﺫﻩ ﺣﻖ‬ ‫‬‫ﻭﻻ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺼﺢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪À ﴿ :‬‬ ‫‪] ﴾ à  Á‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٢٧ :‬ﻭﺍﻹﺻﻼﺡ ﻟﻪ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ..., + * ) (' & %‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٠ :‬ﻓﺈﻥ ﻋﻠﺔ ﻭﺟﻮﺏ‬ ‫ﺍﻟﺤﻔﻆ ﺇﺫﺍ ﻟﻢ ﻳﺤﻀﺮ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺑﻴﺪﻩ ﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻟﻐﻴﺒﺘﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺣﻀﺮ ﻭﻟﻢ ﻳﻘﺪﺭ ﻓﻜﺄﻧﻪ ﻏﺎﺋﺐ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪/ S ١٧٤‬ل ا‪6/c‬‬ ‫ﺍﻟﺬﻣﻲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻟﺠﺰﻳﺔ ﻳﺠﺐ ﺇﻧﻘﺎﺫﻩ ﻭﺇﻧﻘﺎﺫ ﻣﺎﻟﻪ ﻭﺇﻧﺬﺍﺭﻩ ﺇﺫﺍ ﺳﻤﻊ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٢/٥‬ ‪ ،١٠٣‬ﺍﻹﻳﻀﺎﺡ ‪.٥٩٠/٢‬‬ ‫)‪ (٣‬ﻳﻌﺘﺒﺮ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺃﻫﻞ ﺩﺍﺭ ﺍﻹﺳﻼﻡ؛ ﻷﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﻴﻦ ﺃﻋﻄﻮﻫﻢ ﺍﻟﺬﻣﺔ ﻓﻘﺪ ﺍﻟﺘﺰﻣﻮﺍ ﺩﻓﻊ‬ ‫ﺍﻟﻈﻠﻢ ﻋﻨﻬﻢ ﻭﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺻﺎﺭﻭﺍ ﺃﻫﻞ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﺻﺮﺡ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﻸﻫﻞ ﺍﻟﺬﻣﺔ ﺣﻖ ﺍﻹﻗﺎﻣﺔ ﺁﻣﻨﻴﻦ ﻣﻄﻤﺌﻨﻴﻦ ﻋﻠﻰ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ‪،‬‬ ‫ﺳﻮﺀﺍ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺃﻭ ﺃﻫﻞ =‬ ‫‬‫ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺣﻤﺎﻳﺘﻬﻢ ﻣﻦ ﻛﻞ ﻣﻦ ﺃﺭﺍﺩ ﺑﻬﻢ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪144‬‬ ‫ﻣﺘﻮﻋﺪﺍ ﻟﻘﺘﻠﻪ ﺃﻭ ﺿﺮﺑﻪ ﺃﻭ ﺳﺮﻗﺔ ﻣﺎﻟﻪ ﺃﻭ ﻏﺼﺒﻪ ﻟﻮﺟﻮﺏ ﻣﻄﻠﻖ ﺭﺩ ﺍﻟﻈﻠﻢ ﻋﻨﻪ)‪.(١‬‬ ‫‬ ‫‪ % ED+ / ! ١٧٥‬إ‪5‬ذ ‪t‬ه‬ ‫ﻛﻞ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﺗﻨﺠﻴﺔ ﻧﻔﺴﻪ ﺃﻭ ﺗﻨﺠﻴﺔ ﻏﻴﺮﻩ ﺃﻭ ﻣﻨﻌﻪ ﻣﻦ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻭﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ ﺣﺘﻰ ﻫﻠﻚ ﻧﻔﺴﻪ ﺃﻭ ﺟﺴﺪ ﻏﻴﺮﻩ ﻓﻬﻮ ﺿﺎﻣﻦ ﻭﻳﻜﻔﺮ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺿﻴﻊ ﻣﻦ ﻳﺮﺛﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻄﻞ ﻣﻴﺮﺍﺛﻪ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﻗﺎﺗﻠﻪ‬ ‫ﻭﻳﺒﻄﻞ ﻭﺻﻴﺘﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﻓﻼ ﻳﺒﻄﻞ ﻣﻴﺮﺍﺛﻪ ﻭﻭﺻﻴﺘﻪ ﺑﺘﺮﻛﻪ‬ ‫ﻓﻲ ﺍﻟﻘﺘﻞ ﻭﻟﺰﻣﻪ ﺍﻟﻨﻬﻲ‪.‬‬ ‫ﻭﺇﻥ ﺗﺮﻛﻪ ﻟﻠﺤﻴﺔ ﺣﺘﻰ ﻗﺘﻠﺘﻪ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﺮﺏ ﺣﺘﻰ ﻟﺴﻌﺘﻪ‪ ،‬ﺃﻭ ﺗﺮﻛﻪ ﻟﻠﺤﺮ ﺃﻭ‬ ‫ﻟﻠﺒﺮﺩ ﺣﺘﻰ ﻫﻠﻚ‪ ،‬ﺃﻭ ﺗﺮﻛﻪ ﻳﺄﻛﻞ ﺍﻟﺴﻢ‪ ،‬ﺃﻭ ﺩﻟﻪ ﻋﻠﻴﻪ ﻓﺄﻛﻠﻪ ﻓﻤﺎﺕ‪ ،‬ﻓﻬﻮ ﺿﺎﻣﻦ‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﺩﻭﻥ ﺍﻟﻘﻮﺩ‪ ،‬ﻭﺇﻥ ﺃﻭﻗﻊ ﻧﻔﺴﻪ ﻓﻲ ﻣﻀﺮ ﻭﻧﺠﺎ ﻋﺼﻰ‪.‬‬ ‫ﻭﺇﻥ ﻫﻠﻚ ﻫﻮ ﺃﻭ ﻋﻀﻮ ﻣﻨﻪ ﻛﻔﺮ‪ ،‬ﻛﺎﻗﺘﺤﺎﻡ ﺍﻟﺤﺮﻳﻖ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺇﻥ‬ ‫ﻃﻤﻌﺎ ﻓﻲ ﺗﻨﺠﻴﺔ ﻧﻔﺴﻪ ﺃﻭ ﺗﻨﺠﻴﺔ ﻏﻴﺮﻩ ﻣﻊ ﺧﻼﺹ ﻧﻔﺴﻪ‪.‬‬ ‫ﻓﻌﻞ ﺫﻟﻚ ‬ ‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﻋﻠﻰ ﻣﺎﻟﻪ ﺃﻭ ﻣﺎﻝ ﻏﻴﺮﻩ ﻭﻟﻮ ﺧﺎﻑ ﺗﻠﻒ ﻧﻔﺴﻪ‬ ‫ﺃﻭ ﻛﺜﺮ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻫﻮ ﻣﺄﺟﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻗﺘﻞ ﺍﻵﺩﻣﻴﻴﻦ ﻓﻘﻂ)‪.(٢‬‬ ‫‪  ١٧٦‬وم ‪/ S‬ل ا‪ +‬وو‪ N‬ب ا‪+J‬ن‬ ‫ﻳﻠﺰﻡ ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻭﺍﻟﻀﻤﺎﻥ ﺇﻥ ﻟﻢ ﻳﺤﻔﻈﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ‬ ‫= ﺍﻟﺬﻣﺔ؛ ﻷﻧﻪ ﺍﻟﺘﺰﻡ ﺑﺎﻟﻌﻬﺪ ﺣﻔﻈﻬﻢ ﻣﻦ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺬﺏ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ‬ ‫ﻳﻘﺼﺪﻫﻢ ﺑﺎﻷﺫﻯ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﺳﺘﻨﻘﺎﺫ ﻣﻦ ﺃﺳﺮ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﺳﺘﺮﺟﺎﻉ ﻣﺎ ﺃﺧﺬ ﻣﻦ‬ ‫ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻡ ﻣﻨﻔﺮﺩﻳﻦ ﻋﻨﻬﻢ ﻓﻲ ﺑﻠﺪ ﻟﻬﻢ؛ ﻷﻧﻬﻢ ﺑﺬﻟﻮﺍ ﺍﻟﺠﺰﻳﺔ‬ ‫ﻟﺤﻔﻈﻬﻢ ﻭﺣﻔﻆ ﺃﻣﻮﺍﻟﻬﻢ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٢٧/٧‬ ‪.١٢٨‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠٣/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٠٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٣ ،١٦١/٢‬‬ ‫‪145‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻣﺎﻝ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ ﻭﻣﺎﻝ ﺍﻟﺼﺒﻲ ﺍﻟﺬﻱ ﻟﻪ ﺃﺏ ﺇﺫﺍ ﺧﻴﻒ ﺗﻠﻔﻪ‪ ،‬ﺑﻐﺮﻕ ﺃﻭ ﺣﺮﻕ ﺃﻭ‬ ‫ﻋﻄﺶ ﺇﻥ ﻗﺼﺮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻭﺇﻧﻘﺎﺫﻩ ﺣﺘﻰ ﺗﻠﻒ؛ ﺗﻌﻠﻖ ﺑﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﻘﺼﺮﺍ‪ ،‬ﻭﻗﺪ ﺃﺛﻢ‬ ‫‬‫ﻗﺎﺩﺭﺍ ﺃﻭ‬ ‫‬‫ﻻ ﺿﻤﺎﻥ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣﺸﺎﻫﺪ ﻟﻪ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻣﻨﻜﺮﺍ ﻭﻗﺪ ﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺘﺴﺒﺐ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ ﻓﻲ‬ ‫‬‫ﻛﻤﻦ ﻟﻢ ﻳﻨﻜﺮ‬ ‫ﺇﻏﺮﺍﻕ ﻣﺎﻟﻪ ﺃﻭ ﺣﺮﻗﻪ ﺃﻭ ﻋﻄﺸﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻣﻦ ﺭﺁﻩ ﻓﻘﺪ ﻛﻔﺮ‪،‬‬ ‫ﻭﺇﺛﻢ ﻣﻦ ﻗﺼﺮ ﻓﻲ ﺍﻟﺘﻨﺠﻴﺔ ﻣﻤﺎ ﻫﻮ ﻣﻦ ﻗﺒﻞ ﺍﷲ ‪ 8‬ﻻ ﻳﺪﺭﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎ ﻫﻮ‬ ‫ﻋﻨﺪ ﺍﷲ ﺃﺻﻐﻴﺮ ﺃﻡ ﻛﺒﻴﺮ‪.‬‬ ‫ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﻧﻔﺲ ﺃﻭ ﻣﺎﻝ ﺑﻠﺴﺎﻧﻪ ﻓﻌﻞ‪ ،‬ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﺫﻟﻚ‬ ‫ﺑﻴﺪﻩ ﻭﻻ ﻳﻘﺪﺭ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﻻ ﻳﻨﻔﻊ ﻛﻼﻣﻪ ﻓﻌﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻖ ﺇﻻ ﺃﻥ ﻳﻜﻠﻢ ﻭﻻ‬ ‫ﻳﻨﺠﻴﻪ ﺑﻜﻼﻣﻪ ﺗﻜﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻛﻼﻣﻪ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ)‪.(١‬‬ ‫‪H ! ١٧٧‬ك ‪ $ DH‬ا‪+‬‬ ‫ﻋﺒﻴﺪﺍ ﻣﻮﺣﺪﻳﻦ ﻣﺤﻞ‬ ‫ﻭﺟﻮﺏ ﺍﻟﺘﻨﺠﻴﺔ ﻓﻲ ﺍﻷﻧﻔﺲ ﺍﻵﺩﻣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻟﻮ ‬ ‫ﺍﺗﻔﺎﻕ ﻓﻲ ﺿﻤﺎﻥ ﻭﺇﺛﻢ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ ﺃﻧﻪ ﻻ ﺍﺗﻔﺎﻕ ﻓﻲ ﺍﻟﻀﻤﺎﻥ‪ :‬ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﻭﺟﻮﺏ‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻟﻼﺗﻔﺎﻕ ﻓﻲ ﺿﻤﺎﻥ ﻭﺇﺛﻢ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﺍﻹﺛﻢ ﻋﻠﻰ ﺗﺮﻙ‬ ‫ﺍﻟﺘﻨﺠﻴﺔ‬ ‫ﺍﻟﺘﻨﺠﻴﺔ‪ ،‬ﺇﺫ ﻻ ﻋﻮﺽ ﻓﻴﻬﺎ ﻛﻤﺎ ﺃﻥ ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﻌﻮﺽ ﻭﻻ ﺍﺣﺘﻤﺎﻝ ﻓﻴﻬﺎ‪ ،‬ﻳﻌﻨﻲ‬ ‫‬ ‫ﻭﺗﻜﻔﻼ ﻳﺒﺮﺉ ﻏﻴﺮﻩ ﻣﻨﻬﺎ ﻭﻟﻮ‬‫‬ ‫ﺗﺤﻤﻼ‬ ‫ﺃﻧﻬﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺤﻤﻠﻬﺎ ﺃﺣﺪ ﻭﻳﺘﻜﻔﻞ ﺑﻬﺎ‬ ‫ﻗﺎﺩﺭﺍ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻻ ﺇﺑﺎﺣﺔ ﺑﺨﻼﻑ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺒﻪ ﻗﺪ‬ ‫ﻛﺎﻥ ﻏﻴﺮﻩ ‬ ‫ﻳﻨﺠﻴﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﺫﺍ ﻟﺰﻣﻚ ﺗﻨﺠﻴﺔ ﻣﺎﻝ ﻟﻢ ﻳﺠﺰ ﻟﻚ ﺍﻟﺘﻘﺼﻴﺮ ﻋﻨﻬﺎ ﻋﻠﻰ ﻧﻴﺔ ﺃﻥ‬ ‫ﺗﻀﻤﻦ ﻟﺼﺎﺣﺒﻪ؛ ﻷﻥ ﺫﻟﻚ ﺇﺳﺮﺍﻑ ﻭﺗﻀﻴﻴﻊ ﻟﻠﻤﺎﻝ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺗﻨﺠﻴﺘﻪ ﻟﻪ‬ ‫ﻣﺸﻘﺔ ﺃﻭ ﺻﺮﻑ ﻣﺎﻝ ﺑﻘﺪﺭﻩ ﻓﻠﻪ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﻤﺸﻘﺔ ﺑﻤﺎﻟﻪ ﻓﻴﺪﻋﻪ ﻳﺬﻫﺐ ﻭﻳﻀﻤﻦ‪،‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٣/٥‬ ‪.١٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪146‬‬ ‫ﺃﻭ ﻳﺼﺮﻑ ﻣﺎﻟﻪ ﺿﻤﺎ ﻧﺎ ﻓﻲ ﻋﺪﻡ ﺣﻔﻈﻪ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﺍﻟﻨﻔﺲ‬ ‫ﻣﻦ ﻇﺎﻟﻢ ﺃﻭ ﺻﻐﻴﺮ ﺃﻭ ﻣﺠﻨﻮﻥ ﺑﻤﺎﻝ ﺃﻭ ﺍﺣﺘﻴﺎﻝ ﺃﻭ ﺑﺠﺴﺪﻩ ﺁﺛﻢ ﺇﻥ ﻗﺼﺮ ﻻ ﺿﺎﻣﻦ‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﻭﻫﻮ‬ ‫‬‫‬ ‫ﻋﺎﻗﻼ‪ ،‬ﻭﺑﺎﻟﻌﺎﻗﻠﺔ ﺇﻥ ﻛﺎﻥ‬ ‫ﻟﺘﻌﻠﻘﻪ ﺑﻘﺎﺗﻠﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻐﺎ‬ ‫ﺣﺴﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ ﻓﻲ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﻛﺘﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻦ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻤﺆﺭﺝ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻓﻲ ﻧﻔﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻘﻄﻊ ﺑﻬﻢ ﻓﻴﻤﺮﻭﻥ‬ ‫ﺑﺴﺎﺣﻞ ﻣﻦ ﺳﻮﺍﺣﻞ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺑﻪ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﺴﺘﺤﻤﻠﻮﻧﻬﻢ‪ ،‬ﻭﻳﺴﺄﻟﻮﻧﻬﻢ‬ ‫ﺩﻭﺍﺑﻬﻢ ﻭﺇﺑﻠﻬﻢ ﻟﻴﻜﺮﻭﻫﺎ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﻳﺒﻴﻌﻮﻫﺎ ﺃﻭ ﻳﺤﻤﻠﻮﻫﻢ ﺑﺄﺟﺮ‪ ،‬ﻓﻴﺄﺑﻮﻥ ﻣﻦ ﺫﻟﻚ‬ ‫ﻭﻳﻤﺘﻨﻌﻮﻥ ﻣﻦ ﺃﻥ ﻳﻜﺮﻭﺍ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﻳﺒﻴﻌﻮﻫﻢ‪ ،‬ﺃﻭ ﻳﺤﻤﻠﻮﻫﻢ‪ ،‬ﻓﻴﺴﻴﺮ ﺍﻟﻤﺴﺎﻓﺮﻭﻥ‬ ‫ﺟﻤﻴﻌﺎ ﺑﺎﻟﺠﻬﺪ ﻭﺍﻟﺮﺣﻠﺔ؟ ﻗﺎﻝ‪ :‬ﻗﺪ ﺳﻤﻌﻨﺎ ﻓﻲ ﺫﻟﻚ‬ ‫‬‫ﻋﻨﻬﻢ ﻏﻴﺮ ﺑﻌﻴﺪ‪ ،‬ﻓﻴﻤﻮﺗﻮﻥ‬ ‫ﺃﺛﺮﺍ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻬﻢ ﺿﺎﻣﻨﻮﻥ ﻟﺪﻳﺘﻬﻢ)‪.(٢‬‬ ‫‬ ‫)‪(٣‬‬ ‫‪ ١٧٨‬إ‪5‬ذ ا‪ +‬ﻷ‪ / 3‬اق أو ا‪A‬ق‬ ‫ﻳﻀﻤﻦ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻧﻘﺎﺫ ﺃﺧﻴﻪ ﻣﻦ ﺍﻟﺤﺮﻳﻖ ﺃﻭ ﺍﻟﻐﺮﻕ ﺃﻭ ﺍﻟﻬﺪﻡ‬ ‫ﺃﻭ ﻣﻦ ﺍﻟﺤﻴﺎﺕ ﻭﺍﻟﺴﺒﺎﻉ ﺍﻟﻤﻔﺘﺮﺳﻪ ﺛﻢ ﻻ ﻳﻨﻘﺬﻩ‪ ،‬ﻭﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺗﻨﺠﻴﺔ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﻧﺤﻮ ﺍﻟﺤﺮﻳﻖ ﺇﺫﺍ ﺗﻴﻘﻦ ﺃﻧﻪ ﻳﻤﻮﺕ ﺑﺎﻟﺘﻨﺠﻴﺔ‪.‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٥/٥‬ ‪ ،١٠٦‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٦٧/١١‬‬ ‫)‪ (٢‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٢٤٣/٣‬‬ ‫)‪ (٣‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺴﻠﻢ ﻳﺄﺛﻢ ﺑﺘﺮﻛﻪ ﺇﻧﻘﺎﺫ ﺍﻟﻐﺮﻳﻖ ﻣﻌﺼﻮﻡ ﺍﻟﺪﻡ‪ ،‬ﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻢ‬ ‫ﺗﺮﻛﻪ ﺇﻧﻘﺎﺫﻩ ﻫﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺍﻟﺪﻳﺔ ﺃﻭ ﺷﻲﺀ ﻋﻠﻴﻪ؟‬ ‫ﻓﻌﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔﻋﺪﺍ ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏﻋﻠﻰ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﻛﻼﻣﻬﻢ ﺃﻧﻪ‬ ‫ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻤﺘﻨﻊ ﻣﻦ ﺇﻧﻘﺎﺫ ﺍﻟﻐﺮﻳﻖ ﺇﺫﺍ ﻣﺎﺕ ﻏﺮﻗﺎ؛ ﻷﻧﻪ ﻟﻢ ﻳﻬﻠﻜﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ‬ ‫ﻓﻌﻼ‬ ‫ﻣﻬﻠﻜ ﺎ‪ ،‬ﻟﻜﻨﻪ ﻳﺄﺛﻢ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻳﻀﻤﻦ؛ ﻷﻧﻪ ﻟﻢ ﻳﻨﺠﻪ ﻣﻦ ﺍﻟﻬﻼﻙ ﻣﻊ ﺇﻣﻜﺎﻧﻪ‪ ،‬ﻗﺎﻝ‬ ‫‬ ‫ﻣﺘﺄﻭﻻ‪...‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﺇﻥ ﺗﺮﻛﻪ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻭﺗﻜﻮﻥ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ ﺇﻥ ﺗﺮﻙ ﺍﻟﺘﺨﻠﻴﺺ ‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٨٣/٣١‬‬ ‫‪147‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻻ ﺍﺗﻔﺎﻕ ﻓﻲ ﺍﻟﺪﻳﺔ ﺇﻻ ﻋﻠﻰ ﻣﻦ‬ ‫ﻗﺘﻞ ﺃﻭ ﺃﻋﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﺑﻨﺤﻮ ﺇﻣﺴﺎﻙ ﺃﻭ ﺭﺩ ﺃﻭ ﺑﺂﻣﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻵﻣﺮ ﺳﻠﻄﺎ ﻧﺎ ﺃﻭ‬ ‫ﻭﻣﻠﻘﻴﺎ ﻋﻠﻴﻪ‬ ‫‬‫ﺩﻭﻧﻪ ﻣﻤﻦ ﻻ ﻳﻌﺼﻰ‪ ،‬ﻭﻟﺰﻡ ﺿﻤﺎﻧﻪ ﻣﺴﻠﻂ ﺩﺍﺑﺘﻪ ﺃﻭ ﺩﺍﺑﺔ ﻏﻴﺮﻩ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻣﻠﻘﻴﺎ ﻟﻪ ﻋﻠﻰ ﻣﺜﻞ ﺣﻴﺔ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻟﻜﻦ ﻟﻠﻮﻟﻲ ﻗﺘﻠﻪ ﺇﻥ ﺃﺭﺍﺩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫‬‫ﻣﺜﻞ ﺣﻴﺔ‪،‬‬ ‫ﻻ ﻳﻘﺘﻞ ﺑﺘﺴﻠﻴﻂ ﺩﺍﺑﺘﻪ ﺑﻞ ﻳﻌﻄﻲ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻟﺰﻭﻡ ﺿﻤﺎﻥ ﺍﻟﺒﻌﺾ ﺇﺫﺍ ﻫﻠﻚ ﺑﻌﺾ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻛﻠﺰﻭﻡ ﺿﻤﺎﻥ ﺍﻟﻜﻞ ﺇﺫﺍ ﻫﻠﻚ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﺎﻝ ‬ ‫ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﻟﻮﺟﻮﺏ ﺍﻟﺤﻔﻆ ﻭﺍﻟﻀﻤﺎﻥ ﻻ ﺑﻘﻴﺪ ﺍﻻﺗﻔﺎﻕ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ١٧٩‬د‪ E#‬ا‪ X +‬ا‪+‬ي ‪ K%‬أ‪3‬‬ ‫ﺇﻥ ‪‬‬ ‫ﺗﻌﺪﻯ ﻇﺎﻟﻢ ﻋﻠﻰ ﻣﺴﻠﻢ ﻭﺍﻟﻤﺸﺎﻫﺪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺪﻓﻊ ﻋﻨﻪ ﻓﻠﻢ ﻳﻔﻌﻞ ﻓﺘﻠﻒ‬ ‫ﻟﺰﻣﻪ ﺿﻤﺎﻧﻪ ﻟﻮﺍﺟﺐ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺃﻭ ﻟﻠﻘﻴﺎﻡ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻌﺪﻝ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩﺭ ﻓﻲ ﻣﺤﻞ‬ ‫ﻗﺪﺭ ﻓﻴﻪ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺼﺮ ﻋﻦ ﻣﻘﺪﻭﺭﻩ؛ ﻭﻷﻧﻪ ﺇﺫﺍ ﺻﺎﺭ ﺑﻬﺬﻩ ﺍﻟﻤﺜﺎﺑﺔ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻤﻨﺰﻟﺔ ﺻﺎﺭ ﻋﻨﺪﻩ ﻛﺎﻷﻣﺎﻧﺔ؛ ﻟﻌﺠﺰ ﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺑﻴﺪﻩ ﻋﻦ ﺍﻟﺪﻓﻊ ﻭﻫﻢ‬ ‫ﺣﺎﺿﺮﻭﻥ‪ ،‬ﺃﻭ ﻟﻐﻴﺒﺘﻬﻢ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻗﺎﺩﺭ ﻣﺜﻠﻪ ﻣﻌﻪ ﻋﻠﻴﻪ ﻫﻨﺎﻙ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠٦/٥‬‬ ‫)‪ (٢‬ﻻ ﻳﺨﺘﻠﻒ ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺲ ﺍﻟﻐﻴﺮ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﺇﺫﺍ ﺻﺎﻝ‬ ‫ﻋﻠﻴﻬﺎ ﺻﺎﺋﻞ ﻋﻦ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻨﻔﺲ )ﻭﻫﻮ ﺍﻟﻮﺟﻮﺏ( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺼﻮﻝ ﻋﻠﻴﻪ ﻣﻌﺼﻮﻡ‬ ‫ﻣﻈﻠﻮﻣﺎ‪.‬‬ ‫‬‫ﺍﻟﺪﻡ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺤﺘﺮﻣﺎﺣﻜﻤﻪ ﻛﺤﻜﻢ ﺩﻓﺎﻋﻪ‬ ‫‬‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺲ ﺍﻟﻐﻴﺮﺇﺫﺍ ﻛﺎﻥ ﺁﺩﻣ ‪‬ﻴﺎ‬ ‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﺠﺐ ﺣﻴﺚ ﻳﺠﺐ‪ ،‬ﻭﻳﻨﺘﻔﻲ ﺣﻴﺚ ﻳﻨﺘﻔﻲ‪ ،‬ﺇﺫ ﻻ ﻳﺰﻳﺪ ﺣﻖ ﻏﻴﺮﻩ ﻋﻠﻰ ﺣﻖ ﻧﻔﺴﻪ‪،‬‬ ‫ﻭﻣﺤﻞ ﺍﻟﻮﺟﻮﺏﻋﻨﺪﻫﻢﺇﺫﺍ ﺃﻣﻦ ﺍﻟﻬﻼﻙ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺠﻌﻞ ﺭﻭﺣﻪ ‬ ‫ﺑﺪﻻ ﻋﻦ‬ ‫ﺭﻭﺡ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﻗﺘﺎﻝ ﺍﻟﺤﺮﺑﻴﻴﻦ ﻭﺍﻟﻤﺮﺗﺪﻳﻦ ﻓﻼ ﻳﺴﻘﻂ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﺨﻮﻑ‬ ‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﺢ ﺍﻟﻄﺮﻕ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻴﺠﺐ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺲ ﻏﻴﺮﻩ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﻓﻲ ﻏﻴﺮ ﻓﺘﻨﺔ‪ ،‬ﻭﻣﻊ ﻇﻦ‬ ‫ﺳﻼﻣﺔ ﺍﻟﺪﺍﻓﻊ ﻭﺍﻟﻤﺪﻓﻮﻉ ﻋﻨﻪ‪ ،‬ﻭﺇﻻ ﺣﺮﻡ ﺍﻟﺪﻓﺎﻉ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٠٨/٢٨‬ ‪.١٠٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪148‬‬ ‫ﻗﺎﺩﺭﺍ ﻟﺰﻣﻬﻤﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻟﻌﺠﺰ ﺃﻫﻠﻪ ﻋﻦ ﺍﻟﺪﻓﻊ ﻳﻘﻮﻱ ﻣﺎ ﻣﺮ ﻣﻦ ﻗﻮﻟﻲ‪ :‬ﺇﻥ‬ ‫ﻏﻴﺮﻩ ﻣﻌﻪ ‬ ‫ﺍﻟﻀﻤﺎﻥ ﻳﻠﺰﻡ ﻣﻦ ﻗﺪﺭ‪ ،‬ﻭﻟﻮ ﺣﻀﺮ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻟﻢ ﻳﻄﻖ ﺍﻟﺘﻨﺠﻴﺔ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﺍﻟﺘﻨﺠﻴﺔ ﻻﺯﻣﺔ ﺣﻴﻨﺌﺬ ﻣﻦ ﻗﺪﺭ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪+I ١٨٠‬ن ‪ EJ/‬اﻷ‪$5/‬‬ ‫ﺍﻷﻣﺎﻧﺔ ﻳﻀﻤﻨﻬﺎ ﻣﻀﻴﻌﻬﺎ ﻓﻜﺬﺍ ﻫﺬﺍ ﻳﻀﻤﻦ ﻣﺎ ﻫﻮ ﻋﻨﺪﻩ ﻛﺎﻷﻣﺎﻧﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﺿﻤﺎﻧﻪ ﻣﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﺿﻤﺎﻥ ﻣﻀﻴﻊ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻳﺒﺤﺚ ﺍﻟﺨﺼﻢ ﺑﺄﻧﻪ ﻻ ﻳﺴﻠﻢ ﺃﻥ ﺍﻟﻤﺎﻝ ﺇﺫ ﺫﺍﻙ ﻋﻨﺪﻩ ﺑﻤﻨﺰﻟﺔ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﺑﺤﺚ ﻭﺍﺿﺢ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺪﺍﻓﻊ ﻋﻨﻪ ﻻ ﻳﺼﻴﺮﻩ ﻛﺎﻷﻣﺎﻧﺔ‪ ،‬ﻭﺇﻥ ﺍﻷﻣﺎﻧﺔ ﺇﻧﻤﺎ ﻟﺰﻡ‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ﻣﻨﻪ ﺃﻥ‬ ‫‬‫ﺿﻤﺎﻧﻬﺎ ﻣﻦ ﺃﻃﺎﻕ ﺍﻟﺪﻓﻊ ﻋﻨﻬﺎ ﻷﻧﻪ ﻟﻤﺎ ﻗﺒﻠﻬﺎ ﺃﻣﺎﻧﺔ ﻛﺎﻥ ﻗﺒﻮﻟﻪ‬ ‫ﻳﺤﻔﻈﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺤﻔﻈﻬﺎ ﻭﻗﺪ ﻗﺪﺭ ﻓﻘﺪ ﻧﻘﺾ ﻣﺎ ﺍﻟﺘﺰﻡ ﻓﻌﻮﻗﺐ ﺑﺎﻟﻀﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺗﻘﺼﻴﺮﻩ ﺧﻴﺎﻧﺔ ﻓﻠﺰﻣﻪ ﺿﻤﺎﻧﻬﺎ ﻛﻤﺎ ﻳﻀﻤﻦ ﻣﻦ ﺃﺧﺬ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﻤﺎ ﻳﻀﻤﻦ ﺍﻟﺴﺎﺭﻕ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﻣﺎﻝ ﻭﻟﻢ ﻳﻨﺠﻪ ﻻ ﻳﻠﺰﻣﻪ ﺿﻤﺎﻧﻪ ﻛﺬﺍ ﻗﻴﻞ‪،‬‬ ‫ﻭﻗﺪ ﻳﺒﺤﺚ ﻓﻴﻪ ﺑﺄﻥ ﺍﻟﻀﻤﺎﻥ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﻓﻌﻞ ﺃﺣﺪ ﺃﻭ ﻣﻦ ﻟﺰﻭﻡ ﺣﻔﻆ‬ ‫ﺍﻟﻤﻀﻤﻮﻥ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺿﺎﻉ ﺍﻟﻨﻔﺲ ﺃﻭ ﺍﻟﻤﺎﻝ ﻭﻟﻢ ﻳﻨﺠﻪ ﻣﻊ ﻗﺪﺭﺗﻪ ﻟﻴﺲ‬ ‫ﺗﺮﺗﺒﺎ ﻋﻠﻴﻪ ﻛﺴﻠﺐ‬ ‫ﻓﻌﻼ ‬‫ﻓﺎﻋﻼ ‬ ‫ﺁﻣﺮﺍ ﺑﻬﻤﺎ ﻭﻻ ‬ ‫ﻓﺎﻋﻼ ﻟﻠﻘﺘﻞ ﻭﻻ ﻹﻓﺴﺎﺩ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻻ ‬‫‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ‬ ‫ﺃﺣﺪ ﻣﻦ ﺛﻴﺎﺑﻪ ﺃﻭ ﺳﻠﺐ ﻃﻌﺎﻣﻪ ﺣﺘﻰ ﻣﺎﺕ ﻓﻠﻴﺲ ﻓﻲ ﺿﻤﺎﻧﻪ‬ ‫ﻳﻀﻤﻨﻪ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻤﻀﻤﻮﻥ ﻻ ﺩﺍﻓﻊ ﻋﻨﻪ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻛﻮﻧﻪ ﻛﺄﻣﺎﻧﺔ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ‬ ‫ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻨﺠﻴﺔ ﻧﻔﺲ ﺃﻭ ﻣﺎﻝ ﻭﻟﻢ ﻳﻨﺠﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺕ ﺟﻮ ﻋﺎ ﻓﺈﻧﻪ ﻟﻴﺲ ﻋﻠﻰ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٦/٥‬ ‪.١٠٧‬‬ ‫)‪ (٢‬ﺗﻌﺘﺒﺮ ﺍﻟﻮﺩﻳﻌﺔ ﻣﻦ ﻋﻘﻮﺩ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺔ ﻓﻲ ﻳﺪ ﺍﻟﻤﻮﺩﻉ )ﺃﻭ ﺍﻟﻮﺩﻳﻊ( ﻓﻬﻮ ﺃﻣﻴﻦ ﻏﻴﺮ ﺿﺎﻣﻦ‬ ‫ﻟﻤﺎ ﻳﺼﻴﺐ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻣﻦ ﺗﻠﻒ ﺟﺰﺋﻲ ﺃﻭ ﻛﻠﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﺪﺙ ﺍﻟﺘﻠﻒ ﺑﺘﻌﺪﻳﻪ ﺃﻭ ﺗﻘﺼﻴﺮﻩ ﺃﻭ‬ ‫ﺇﻫﻤﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٢٦/٢٨‬ ‪.٢٢٧‬‬ ‫‪149‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻳﻀﻤﻨﻪ ﺇﺫﺍ ﻟﻢ ﻳﻨﻔﻘﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻫﺬﺍ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻗﺒﻞ ﺫﻟﻚ ﻧﻔﻘﺘﻪ‬ ‫ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻋﺎﺹ ﺑﻌﺪﻡ ﺗﻨﺠﻴﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﺑﺨﻴﻞ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ] ١٨١‬ا‪P+‬‬ ‫ﺣﻖ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﺍﺟﺐ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﻭﺍﻟﻤﺼﺎﻧﻌﺔ ﻟﻬﻢ‪،‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﻤﻼﻳﻨﺔ ﺃﻭ ﺇﻫﺪﺍﺀ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻋﻄﻒ ﺧﺎﺹ ﻋﻠﻰ‬ ‫ﻋﺎﻡ‪ ،‬ﻭﻟﻚ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﻬﻤﺎ ﻭﺍﺣﺪ ﻓﺎﻟﻌﻄﻒ ﻋﻄﻒ ﺗﺮﺍﺩﻑ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ‬ ‫ﺃﺟﺮ ﻋﻈﻴﻢ)‪.(٣‬‬ ‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪s r q p o n ... ﴿ :‬‬ ‫‪}|{zyxwvut‬‬ ‫~ ﮯ¡ ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪.[٣٦ :‬‬ ‫ﻭﻗﺎﻝ ‪ 4‬ﻓﻲ ﺁﻳﺔ ﺃﺧﺮﻯ‪Ç Æ Å Ä Ã Â Á À ﴿ :‬‬ ‫‪] ﴾ É È‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٦ :‬ﺛﻢ ﻗﺎﻝ‪( ' & % $ # " ! ﴿ :‬‬ ‫) * ‪] ﴾ , +‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٨ :‬ﻭﺫﻟﻚ »ﺃﻧﻪ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺻﻔﺔ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺒﻲ ‪ ‰‬ﻓﻼ ﻳﺠﺪ ﻣﺎ ﻳﻌﻄﻴﻬﻢ ﻓﻴﻌﺮﺽ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﺴﻜﺖ‬ ‫ﻟﻬﻢ ﺣﻴﺎﺀ‪ ،‬ﻓﻌﻠﻤﻪ ﺍﷲ ﻛﻴﻒ ﻳﺼﻨﻊ‪ ،‬ﻭﻗﺎﻝ‪' & % $ # " ! ﴿ :‬‬ ‫( ﴾ ﻳﻌﻨﻲ‪ :‬ﺗﻌﺮﺽ ﻋﻨﻬﻢ ﻭﺟﻬﻚ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻋﻤﻦ ﻳﺴﺄﻝ ﺣﻴﺎﺀ ﻭﺭﺣﻤﺔ ﺇﺫﺍ ﻟﻢ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٧/٥‬ ‪ ،١٠٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٧٠/٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺴﻜﻴﻦ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ‪ :‬ﻭﺗﻔﺘﺢ ﻣﻴﻤﻪ‪ :‬ﻣﻦ ﻻ ﺷﻲﺀ ﻟﻪ‪ ،‬ﺃﻭ ﻟﻪ‬ ‫ﻣﺎ ﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﺃﻭ ﺃﺳﻜﻨﻪ ﺍﻟﻔﻘﺮ‪ ،‬ﺃﻱ‪ :‬ﻗﻠ‪‬ﻞ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﺍﻟﺬﻟﻴﻞ ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻓﻘﺪ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺣﺪ ﺍﻟﻤﺴﻜﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻫﻮ ﻣﻦ ﻻ ﻳﻤﻠﻚ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻣﻮﻗﻌﺎ ﻣﻦ ﻛﻔﺎﻳﺘﻪ ﻭﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻫﻮ‬ ‫‬‫ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻫﻮ ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﻣﺎﻝ ﺃﻭ ﻛﺴﺐ ﻳﻘﻊ‬ ‫ﻣﻦ ﻳﺠﺪ ﻣﻌﻈﻢ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻭ ﻧﺼﻔﻬﺎ ﻣﻦ ﻛﺴﺐ ﺃﻭ ﻏﻴﺮﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٩٧/٣٧‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٠٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥١٥/٣‬ ‪ ،٥١٧‬ﺍﻹﻳﻀﺎﺡ ‪.٢٣١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪150‬‬ ‫ﺗﺠﺪ ﻣﺎ ﺗﻌﻄﻴﻬﻢ‪ :‬ﺃﻻ ﺗﺮﺍﻩ ﻳﻘﻮﻝ‪ ،﴾ ( ' & % $ ﴿ :‬ﻳﻌﻨﻲ‪ :‬ﺍﻧﺘﻈﺎﺭ‬ ‫ﺭﺯﻕ ﻣﻦ ﺭﺑﻚ »ﺗﺮﺟﻮﻫﺎ«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻚ ﺑﻬﺎ »ﻓﻘﻞ ﻟﻬﻢ« ﻳﻌﻨﻲ‪ :‬ﻟﻤﻦ ﻳﺴﺄﻝ‬ ‫﴿ ‪ ،﴾ , +‬ﻳﻌﻨﻲ‪ :‬ﺍﺭﺩﺩ ﻋﻠﻴﻬﻢ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﻌﺪﺓ ﺍﻟﺤﺴﻨﺔ ﺃﻧﻪ ﺳﻴﻜﻮﻥ‬ ‫ﺃﻳﻀﺎ ‪ 4‬ﻓﻲ ﺳﻮﺭﺓ ﻭﺍﻟﻀﺤﻰ‪] ﴾ i h g f ﴿ :‬ﺍﻟﻀﺤﻰ‪،[٩ :‬‬ ‫ﻓﺄﻋﻄﻴﻜﻢ‪ ،‬ﻭﻗﺎﻝ ‬ ‫ﻳﻌﻨﻲ‪ :‬ﻓﻼ ﺗﺠﻬﺮ ﻓﻲ ﻭﺟﻬﻪ ﴿ ‪] ﴾ n m l k‬ﺍﻟﻀﺤﻰ‪ ،[١٠ :‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﻭﺟﻮﺏ ﺣﻖ ﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻚ ﻟﻦ ﺗﺪﺧﻞ ﻓﻲ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﷲ ﺇﻻ‬ ‫ﺃﻋﺎﻧﻚ ﺑﺴﺒﻌﻤﺎﺋﺔ ﻋﻮﻥ‪ ،‬ﻭﻟﻢ ﺗﺨﻂ ﺧﻄﻮﺓ ﺇﻻ ﺑﺴﺒﻌﻤﺎﺋﺔ ﺧﻄﻮﺓ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ‬ ‫ﺑﺎﻟﻨﻔﻘﺔ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺭﻏﺐ ﻓﻴﻬﺎ ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪O N M ﴿ :‬‬ ‫‪_ ^] \ [ Z Y X W V U T S R Q P‬‬ ‫` ‪] ﴾ f e d cb a‬ﺍﻟﺒﻘﺮﺓ‪.[٢٦١ :‬‬ ‫ﺃﻳﻀﺎ‪³ ² ± ° ¯ ® ¬ ﴿ :‬‬ ‫ﻭﻗﺎﻝ ‬ ‫´ ‪﴾¾ ½ ¼ » º ¹ ¸ ¶ µ‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪.(١)[٢٧٤ :‬‬ ‫)‪(٢‬‬ ‫‪ ١٨٢‬در‪N‬ت  ق ا‪P+‬‬ ‫ﻟﻠﺬﻣﻲ ﺍﻟﻤﺴﻜﻴﻦ ﺣﻖ ﺩﻭﻥ ﺣﻖ ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﻤﻮﺣﺪ‪ ،‬ﻭﺣﻖ ﺍﻟﻤﺴﻜﻴﻦ‬ ‫ﺍﻟﻤﺘﻮﻟﻰ ﺃﻋﻈﻢ ﻣﻦ ﺣﻖ ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ‪ ،‬ﻭﺣﻖ ﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ ﺃﻋﻈﻢ ﻣﻦ‬ ‫)‪ (١‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٩٢/٢‬ ‪.٥٩٣‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ‪ :‬ﺍﻟﺠﻴﺮﺍﻥ ﺛﻼﺛﺔ‪ :‬ﺟﺎﺭ ﻟﻪ ﺣﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻣﻲ ﺍﻷﺟﻨﺒﻲ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ .‬ﻭﺟﺎﺭ ﻟﻪ‬ ‫ﺣﻘﺎﻥ‪ :‬ﻭﻫﻮ ﺍﻟﻤﺴﻠﻢ ﺍﻷﺟﻨﺒﻲ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﺣﻖ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺟﺎﺭ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ‪ :‬ﻭﻫﻮ‬ ‫ﺍﻟﻤﺴﻠﻢ ﺍﻟﻘﺮﻳﺐ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻭﺣﻖ ﺍﻹﺳﻼﻡ ﻭﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ‪.‬‬ ‫ﺑﺎﺑﺎ‪ .‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺃﺷﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﺣﻴﻦ ﻗﺎﻝ‪ :‬ﺑﺎﺏ ﺣﻖ‬ ‫ﻭﺃﻭﻟﻰ ﺍﻟﺠﻮﺍﺭ ﺑﺎﻟﺮﻋﺎﻳﺔ ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺑﻬﻢ ‬ ‫ﺍﻟﺠﻮﺍﺭ ﻓﻲ ﻗﺮﺏ ﺍﻷﺑﻮﺍﺏ‪ .‬ﻭﺃﺩﺭﺝ ﺗﺤﺘﻪ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪ . #‬ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﻟﻲ‬ ‫ﺟﺎﺭﻳﻦ ﻓﺈﻟﻰ ﺃﻳﻬﻤﺎ ﺃﻫﺪﻱ؟ ﻗﺎﻝ‪» :‬ﺇﻟﻰ ﺃﻗﺮﺑﻬﻤﺎ ﻣﻨﻚ ﺑﺎ ﺑﺎ«‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٩/١٦‬‬ ‫‪151‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﺣﻖ ﺍﻟﻤﺘﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﻭﺣﻘﻪ ﺃﻋﻈﻢ ﻣﻦ ﺣﻖ ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺬﻣﻲ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻤﺴﻜﻴﻦ ﻣﺎﻧﻊ‬ ‫ﺣﻖ‪ ،‬ﺃﻭ ﻃﺎﻋﻦ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻗﺎﻋﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺣﺮﺍﻡ‪ ،‬ﺃﻭ ﻗﺎﺗﻞ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﺇﻻ ﺇﻥ ﺗﺎﺏ)‪.(١‬‬ ‫‪ ١٨٣‬أ‪ N‬ا‪ K% $e,‬ا‪P+‬‬ ‫ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻤﺴﻜﻴﻦ ﻭﻏﻴﺮﻩ ﻳﻀﺎﻋﻒ ﺍﻷﺟﺮ ﺇﻟﻰ ﺳﺒﻌﻤﺎﺋﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪W V U T S R Q P O N M ﴿ :‬‬ ‫‪] ﴾ f e d cb a ` _ ^] \ [ Z Y X‬ﺍﻟﺒﻘﺮﺓ‪،[٢٦١ :‬‬ ‫ﻭﻣﻌﻨﻰ‪ :‬ﻭﺍﷲ ﻳﻀﺎﻋﻒ ﻟﻤﻦ ﻳﺸﺎﺀ‪ ،‬ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻳﻀﺎﻋﻒ ﺍﻟﻤﻀﺎﻋﻔﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻟﻤﻦ‬ ‫ﻋﺸﺮﺍ ﻓﻘﻂ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ‬‫‬‫ﻳﺸﺎﺀ‪ ،‬ﻭﻳﻀﺎﻋﻒ ﻟﻤﻦ ﻳﺸﺎﺀ ﺩﻭﻥ ﺫﻟﻚ ﺣﺘﻰ ﻳﻜﻮﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﻳﻀﺎﻋﻒ ﻟﻤﻦ ﻳﺸﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻛﺄﺭﺑﻊ ﻋﺸﺮﺓ ﻣﺎﺋﺔ)‪.(٢‬‬ ‫ﻭﺟﻤﻠﺔ ﺍﻟﺤﻘﻮﻕ ﻟﻬﻢ ﺃﻥ ﻻ ﻳﺘﻜﺒﺮ ﻋﻠﻴﻬﻢ ﻟﻔﻘﺮﻫﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﻄﻮﺍ ﺃﻣﻮﺍﻟﻬﻢ ﻭﻫﻲ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺳﺒﻴﻠﻪ ﺍﻟﻔﻘﺮﺍﺀ)‪.(٣‬‬ ‫‪ ١٨٤‬رد اﻼم و‪ €+`H‬ا&‪r‬‬ ‫ﻣﻦ ﺣﻖ ﻛﻞ ﻣﺴﻠﻢﻭﻟﻮ ﻟﻐﻴﺮ ﻣﺘﻮﻟﻰﻋﻠﻰ ﺃﺧﻴﻪ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﻪ‪،‬‬ ‫ﻭﻳﺸ ‪‬ﻤﺘﻪ)‪ ،(٤‬ﺃﻱ‪ :‬ﻳﺪﻋﻮ ﻟﻪ‬ ‫ﻭﺟﻮﺑﺎ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ﺣﻮﻝ ﺣﻜﻢ ﺍﻟﺴﻼﻡ‪ ،‬‬ ‫‬‫ﺳﻨﺔ ﺃﻭ‬ ‫ﺑﺨﻴﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﻣﺜﻞ ﺭﺣﻤﻚ ﺍﷲ‪ ،‬ﺇﺫﺍ ﻋﻄﺲ ﻓﺬﻛﺮ ﺍﷲ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﺃﻭ‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٠٨/٥‬‬ ‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٨/٥‬ ‪.١٠٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٨/٥‬ ‪.١١١‬‬ ‫)‪ (٤‬ﻭﻓﻲ »ﺍﻟﻘﺎﻣﻮﺱ« ﺍﻟﺘﺴﻤﻴﺖ‪ :‬ﺍﻟﺘﺸﻤﻴﺖ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻌﺎﻃﺲ‪ ،‬ﻭﻋﻦ ﺛﻌﻠﺐ‪ :‬ﺍﻟﺘﺸﻤﻴﺖ ﻣﻌﻨﺎﻩ‪:‬‬ ‫ﺃﺑﻌﺪ ﺍﷲ ﻋﻨﻚ ﺍﻟﺸﻤﺎﺗﺔ‪ ،‬ﻭﺍﻟﺘﺴﻤﻴﺖ ﺑﺎﻹﻫﻤﺎﻝ ﻣﻌﻨﺎﻩ‪ :‬ﺟﻌﻠﻚ ﺍﷲ ﻋﻠﻰ ﺳﻤﺖ ﺣﺴﻦ‪ ،‬ﺃﻱ‪ :‬ﻃﺮﻳﻖ‪.‬‬ ‫ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٧٩/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪152‬‬ ‫ﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺫﻟﻚ ﻛﻠﻪ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺍﷲ ﻟﻢ ﻳﻠﺰﻡ ﺗﺸﻤﻴﺘﻪ‪ ،‬ﻭﻳﻠﺰﻡ‬ ‫ﺍﻟﻌﺎﻃﺲ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ ﻣﺸﻤﺘﻪ‪ :‬ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻭﺃﺻﻠﺢ ﺑﺎﻟﻚ‪ ،‬ﺃﻭ ﻫﺪﺍﻙ ﺍﷲ ﻭﺃﺻﻠﺢ‬ ‫ﺑﺎﻟﻚ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺇﺫﺍ ﻋﻄﺲ ﺃﺣﺪﻛﻢ ﻓﻠﻴﻘﻞ‪ :‬ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻘﻞ ﻟﻪ ﻣﻦ ﻋﻨﺪﻩ‪ :‬ﺭﺣﻤﻚ ﺍﷲ‪ ،‬ﻭﻟﻴﺮﺩ ﻋﻠﻴﻪ‪ :‬ﻳﻬﺪﻳﻜﻢ‬ ‫ﺍﷲ ﻭﻳﺼﻠﺢ ﺑﺎﻟﻜﻢ«)‪ ،(١‬ﻭﻫﻮ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﺃﻭ ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﺃﻭ ﻧﺪﺏ؛ ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﻭﺍﻟﺪﺍ ﺃﻭ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﻃﺲ ﻏﻴﺮ ﻣﺘﻮﻟﻰ ﻭﺍﺣﺘﺎﺝ ﺍﻟﺤﺎﺿﺮ ﻟﺘﺸﻤﻴﺘﻪ ﻟﻜﻮﻧﻪ ‬ ‫ﺭﺣﻤﺎ ﺃﻭ ﻣﺜﻞ ﺫﻟﻚ ﻗﺎﻝ ﻟﻪ‪ :‬ﺭﺣﻤﻚ ﺍﷲ‪ ،‬ﻭﻋﻨﻰ‬ ‫‬‫ﺻﺎﺣﺒﺎ ﺃﻭ‬ ‫‬‫ﺟﺎﺭﺍ ﺃﻭ‬ ‫ﻣﻌﻠﻤﺎ ﻟﻪ ﺃﻭ ‬ ‫‬ ‫ﻣﺸﻴﺮﺍ ﻷﺣﺪ ﺁﺑﺎﺋﻪ ﺍﻟﻤﺘﻮﻟﻴﻦ‬ ‫‬‫ﺍﻟﺮﺣﻤﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﺃﻭ ﻧﻮﻯ ﻣﻀﺎﻓﺎ‪ ،‬ﺃﻱ‪ :‬ﺭﺣﻢ ﺃﺑﺎﻙ ﺍﷲ‬ ‫ﻭﻟﻮ ﺁﺩﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺸﻤﺖ ﻏﻴﺮ ﻣﺘﻮﻟﻰ ﺭﺩ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻌﺎﺭﻳﺾ ﺃﻭ ﺑﺸﻲﺀ ﻻ ﻳﻮﻫﻢ‬ ‫ﺍﻟﻮﻻﻳﺔ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﺫﺍ ﻋﻄﺲ ﺷﻤﺖ ﺇﻟﻰ ﺛﻼﺙ‪ ،‬ﻭﺇﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺛﻼﺙ ﻓﺰﻛﺎﻡ‬ ‫ﻭﻻ ﺗﺸﻤﻴﺖ ﺑﻪ«)‪ ،(٢‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺫﻟﻚ ﺑﺎﻟﺘﺘﺎﺑﻊ ﺃﻭ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﻌﺘﺒﺮ‬ ‫ﺍﻟﻘﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﺗﺸﻤﻴﺘﻪ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﻣﺰﻛﻮﻡ‪ ،‬ﻭﻓﻲ‬ ‫»ﺍﻟﺘﺎﺝ«‪ :‬ﻳﻘﻮﻝ ﺍﻟﻌﺎﻃﺲ‪ :‬ﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﻓﻼ ﻳﺸﻤﺖ)‪.(٣‬‬ ‫‪  C+ / ١٨٥‬ق ا‪ K% +‬أ‪3‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺠﻴﺐ ﺩﻋﺎﺀ ﺃﺧﻴﻪ ﺇﺫﺍ ﺩﻋﺎﻩ ﻟﻄﺎﻋﺔ ﺃﻭ ﻣﺒﺎﺡ‪ ،‬ﻭﻳﺰﺣﺰﺡ ﻟﻪ ﻓﻲ‬ ‫ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﻣﻦ ﺯﺣﺰﺡ ﻟﻐﻴﺮ ﻣﺘﻮﻟﻰ ﻛﻤﻦ ﻗﻄﻊ ﻋﺮﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺤﻔﻈﻪ ﻓﻲ‬ ‫ﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ ﻭﺃﻭﻻﺩﻩ ﻭﺃﻫﻠﻪ ﺇﻥ ﻏﺎﺏ ﺑﺠﺴﺪﻩ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺴﺎﻓﺮ‪ ،‬ﺃﻭ ﺑﻌﻘﻠﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﺠﻦ‪ ،‬ﺃﻭ ﺑﺤﺎﺳﺘﻪ ﻣﺜﻞ ﺃﻥ ﻳﺒﻜﻢ ﺃﻭ ﻳﻌﻤﻰ ﺃﻭ ﻳﺼﻢ‪ ،‬ﺃﻭ ﺑﺼﺤﺘﻪ ﻣﺜﻞ ﺃﻥ ﻳﻤﺮﺽ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﻀﺮ ﺑﺠﺴﺪﻩ ﻭﻋﻘﻠﻪ ﻭﺻﺤﺘﻪ ﻓﺈﻥ ﺣﻀﻮﺭﻩ ﻻ ﻳﺴﻘﻂ ﺫﻟﻚ ﻋﻨﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﻋﻄﺲ ﻛﻴﻒ ﻳﺸﻤﺖ‪ ،‬ﺡ‪.٦٢٢٤ :‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻛﻢ ﻣﺮﺓ ﻳﺸﻤﺖ ﺍﻟﻌﺎﻃﺲ‪ ،‬ﺡ‪.٥٠٣٤ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٩/٥‬ ‪ ،١٨٠‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺸﻤﻴﺖ‬ ‫ﺍﻟﻌﺎﻃﺲ ﻭﻛﺮﺍﻫﺔ ﺍﻟﺘﺜﺎﺅﺏ‪ ،‬ﺡ‪.٢٩٩٣ :‬‬ ‫‪153‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﺍﺣﺘﻴﺎﺟﺎ ﺇﻟﻴﻪ‪،‬‬ ‫‬‫ﻭﻟﻜﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﻏﻴﻮﺑﺘﻪ ﻷﻥ ﺣﻔﻈﻪ ﺣﻴﻨﺌﺬ ﺃﻫﻢ ﻭﻷﻧﻪ ﺃﺷﺪ‬ ‫ﻭﻳﻘﻮﻡ ﻋﻮﺟﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﺮﺷﺪﻩ ﻋﻤﺎ ﻳﺸﻴﻨﻪ ﻣﻦ ﻣﻌﺎﺋﺐ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﺇﻟﻰ ﻣﺎ ﻳﺰﻳﻨﻪ‪.‬‬ ‫‬ ‫ﻭﻳﻌﻮﺩﻩ ﺇﺫﺍ ﻣﺮﺽ ﻭﻳﺸﻬﺪ ﺟﻨﺎﺯﺗﻪﺃﻱ‪ :‬ﻳﺘﺒﻌﻬﺎﻭﻳﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﻣﻦ ﺷﻴﻊ ﺟﻨﺎﺯﺓ ﻓﻠﻪ ﻗﻴﺮﺍﻁ‪ ،‬ﻭﺇﻥ ﻗﺎﻡ ﺣﺘﻰ ﻳﺪﻓﻦ ﻓﻠﻪ ﻗﻴﺮﺍﻃﺎﻥ‪ ،‬ﻭﺍﻟﻘﻴﺮﺍﻁ‬ ‫ﻛﺠﺒﻞ ﺃﺣﺪ«)‪ ،(١‬ﻭﻳﺤﻔﻈﻪ ﻓﻲ ﺃﻭﻻﺩﻩ ﺑﻌﺪﻩﺃﻱ‪ :‬ﺑﻌﺪ ﻣﻮﺗﻪ ﺃﻭ ﻏﻴﺒﺘﻪ ﺑﻨﻔﺴﻪ ﻭﺟﺎﻫﻪ‬ ‫ﻭﻣﺎﻟﻪﻭﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﻟﻬﻢ ﻣﺎ ﻗﺪﺭ‪ ،‬ﻭﻳﺤﺐ ﻟﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ ﻣﻦ ﺧﻴﺮ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻪ ﻣﺎ ﻳﻜﺮﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﺘﻰ‬ ‫ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ«)‪ ،(٢‬ﻭﺭﻭﻱ‪» :‬ﻣﻦ ﻧﻔ‪‬ﺲ ﻋﻦ ﻣﺆﻣﻦ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ‬ ‫ﻋﻴﺒﺎ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻧﻔ‪‬ﺲ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﺍﻵﺧﺮﺓ ﻭﻣﻦ ﺳﺘﺮ ﻋﻠﻰ ﻣﺴﻠﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ‬ ‫ﺳﺘﺮ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺧﺮﻯ«)‪ (٣‬ﻋﻴﻮﺑﻪ ﻛﻠﻬﺎ ﺑﺄﻥ ﻻ ﻳﺆﺍﺧﺬ ﺑﺬﻧﻮﺑﻪ)‪.(٤‬‬ ‫ﻭﻳﺮﻭﻯ ﺃﻥ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﺛﻼﺛﻴﻦ ﺣ ‪‬ﻘﺎ ﻻ ﺑﺮﺍﺀﺓ ﻟﻪ ﻣﻨﻬﺎ ‬ ‫ﻏﺪﺍ ﺇﻻ ﺑﺄﺩﺍﺋﻬﺎ‬ ‫ﺃﻭ ﻳﻌﻔﻮ ﺃﺧﻮﻩ ﻋﻨﻪ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻳﻐﻔﺮ ﺫﻧﺒﻪ ﻭﻳﺮﺣﻢ ﻋﺒﺮﺗﻪ‪ ،‬ﻭﻳﻘﻴﻞ ﻋﺜﺮﺗﻪ‪ ،‬ﻭﻳﺴﺘﺮ‬ ‫ﻋﻮﺭﺗﻪ‪ ،‬ﻭﻳﺮﺿﻰ ﺻﺤﺒﺘﻪ‪ ،‬ﻭﻳﺤﻔﻆ ﺧﻠﺘﻪ‪ ،‬ﻭﻳﻌﻮﺩ ﻣﺮﺿﻪ‪ ،‬ﻭﻳﺤﻀﺮ ﻣﻮﺗﻪ‪ ،‬ﻭﻳﺸﻬﺪ‬ ‫ﺟﻨﺎﺯﺗﻪ‪ ،‬ﻭﻳﺠﻴﺐ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﻳﻘﺒﻞ ﻫﺪﻳﺘﻪ‪ ،‬ﻭﻳﻜﺎﻓﺊ ﺻﻠﺘﻪ‪ ،‬ﻭﻳﺸﻜﺮ ﻧﻌﻤﺘﻪ‪ ،‬ﻭﻳﺤﺴﻦ‬ ‫ﻧﺼﺮﺗﻪ‪ ،‬ﻭﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻳﺸﺒﻊ ﻣﺴﺄﻟﺘﻪ‪ ،‬ﻭﻳﺸﻤﺖ ﻋﻄﺴﻪ‪ ،‬ﻭﻳﺮﺷﺪ ﺿﺎﻟﺘﻪ‪ ،‬ﻭﻳﺮﺩ‬ ‫ﺳﻼﻣﻪ‪ ،‬ﻭﻳﻄﻴﺐ ﻟﻪ ﻛﻼﻣﻪ‪ ،‬ﻭﻳﺒﺪﺃ ﺇﻧﻌﺎﻣﻪ‪ ،‬ﻭﻳﺼﺪﻕ ﺇﻗﺴﺎﻣﻪ‪ ،‬ﻭﻳﺘﻮﻻﻩ ﻭﻻ ﻳﻌﺎﺩﻳﻪ‪،‬‬ ‫ﻣﻈﻠﻮﻣﺎ‪ ،‬ﻭﻳﺤﺐ ﻟﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻪ ﻣﺎ ﻳﻜﺮﻩ ﻟﻨﻔﺴﻪ‪،‬‬ ‫‬‫ﻇﺎﻟﻤﺎ ﺃﻭ‬ ‫‬‫ﻭﻳﻨﺼﺮﻩ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻟﻪ ﺣﺎﺟﺔ ﺇﻟﻰ ﺃﺧﻴﻪ ﻓﻠﻴﻜﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻪ ﻓﺈﻧﻪ ﺃﺣﻖ ﺑﺬﻟﻚ)‪.(٥‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻨﺎﺋﺰ ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﻧﺘﻈﺮ ﺣﺘﻰ ﺗﺪﻓﻦ‪ ،‬ﺡ‪.١٣٢٥ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﺡ‪.١٣ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺬﻛﺮ‪ ،‬ﺡ‪.٢٦٩٩ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨١/٥‬ ‪ ،١٨٢‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٣/٢‬ ‪ ،٦١٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٥٩/٢‬ ‪.١٦٠‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٠/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٧١/١١‬ ‪.٢٧٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪154‬‬ ‫)‪(١‬‬ ‫‪  9 ١٨٦‬ا‪ +‬ﻷ‪ 3‬ا‪+‬‬ ‫ﻻ ﻳﺤﻞ ﻟﻤﺴﻠﻢ ﺃﻥ ﻳﻬﺎﺟﺮ ﺃﺧﺎﻩ ﻓﻮﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻬﺎﺟﺮ ﺛﻼﺛﺔ ﺃﻭ‬ ‫ﺃﻗﻞ ﻋﻠﻰ ﺗﻘﺼﻴﺮ ﻓﻲ ﺣﻘﻪ ﺃﻭ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﺃﻭ ﻋﻠﻰ ﻗﻮﻝ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ‬ ‫ﻣﻤﺎ ﻟﻴﺲ ﺑﻜﺒﻴﺮﺓ‪ ،‬ﻭﻳﻬﺎﺟﺮﻩ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺘﺐ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺗﺄﺧﻴﺮ ﺍﺳﺘﺘﺎﺑﺘﻪ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﻫﺠﺮﻩ ﻋﻠﻰ ﻓﻌﻞ ﻛﺒﻴﺮﺓ ﺛﻼﺛﺔ ﺃﻭ ﺃﻗﻞ ﻭﻟﻮ ﺗﺎﺏ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﺼﺒﻪ ﻋﻦ‬ ‫ﺑﻌﻴﺪﺍ ﻣﻊ ﺭﺩﻩ ﺇﻟﻰ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﺯﺟﺮ ﻟﻪ ﻭﺗﺄﺩﻳﺐ‪،‬‬ ‫ﺗﻠﻚ ﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﺘﻲ ﻓﻌﻞ ‬ ‫ﻭﺧﻴﺮﻫﻤﺎ ﺍﻟﺒﺎﺩﻱ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﺘﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﻏﻴﺮﻫﻤﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﻦ ﻫﺎﺟﺮﻩ ﻓﻮﻗﻬﺎ ﻭﻟﻢ ﻳﻜﻠﻤﻪ ﺑﻌﺪﻫﺎ ﺑﺮﺉ ﻣﻨﻪ ﺣﺘﻰ ﻳﻜﻠﻤﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺘﺎﺏ ﺛﻢ‬ ‫ﻳﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﺫﻟﻚ ﺍﻷﺥ ﺃﻭ ﻏﻴﺮﻩ ﺇﻥ ﺃﻗﺮ ﻟﻐﻴﺮﻩ ﺃﻭ ﺷﺎﻫﺪﻩ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻻ ﻳﺘﻮﻟﻰ ﺇﻥ ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻳﺒﻘﻰ ﻋﻠﻰ ﺑﺮﺍﺀﺗﻪ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺒﻞ ﻣﻮﺗﻪ‪،‬‬ ‫)‪ (١‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺃﻧﻪ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻫﺠﺮ ﺃﺧﻴﻪ ﺍﻟﻤﺴﻠﻢ ﻓﻮﻕ ﺛﻼﺙ ﻟﻴﺎﻝ ﺑﺄﻳﺎﻣﻬﺎ‪،‬‬ ‫ﻭﻗﺪ ﻋﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﻫﺠﺮ ﺍﻟﻤﺴﻠﻢ ﺃﺧﺎﻩ ﻓﻮﻕ ﺛﻼﺙ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻹﻳﺬﺍﺀ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻴﻪ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺍﻋﺘﺒﺎﺭﺍ ﻟﻤﻔﻬﻮﻡ ﺍﻟﻤﺨﺎﻟﻔﺔ‪،‬‬ ‫‬‫ﺃﻣﺎ ﻫﺠﺮﺓ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ﻣﺪﺓ ﺛﻼﺙ‪ ،‬ﻓﺠﻤﺎﻫﻴﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺇﺑﺎﺣﺘﻬﺎ‬ ‫ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﻧﻤﺎ ﻋﻔﻲ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﺜﻼﺙ؛ ﻷﻥ ﺍﻵﺩﻣﻲ ﻣﺠﺒﻮﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻐﻀﺐ ﻭﻧﺤﻮﻩ‪ ،‬ﻓﻌﻔﻲ ﻋﻦ ﺍﻟﻬﺠﺮﺓ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﻟﻴﺬﻫﺐ ﺫﻟﻚ ﺍﻟﻌﺎﺭﺽ‪ .‬ﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﻓﺮﺧﺺ‬ ‫ﻟﻪ ﻓﻲ ﻣﺪﺓ ﺛﻼﺙ ﻟﻘﻠﺘﻬﺎ‪ ،‬ﻭﺟﻌﻞ ﻣﺎ ﻭﺭﺍﺀﻫﺎ ﺗﺤﺖ ﺍﻟﺤﻈﺮ‪ ،‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ‬ ‫ﺭﺷﺪ ﻭﺟﻪ ﺗﺤﺪﻳﺪ ﺍﻟﺘﺮﺧﻴﺺ ﺑﺜﻼﺙ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺜﻼﺙ ﺁﺧﺮ ﺣﺪ ﺍﻟﻴﺴﻴﺮ ﻓﻲ ﺃﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺎﺳﺘﺨﻒ ﻓﻲ ﺍﻟﻤﻬﺎﺟﺮﺓ ﻟﺠﺮﻱ ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﺍﻟﻄﺒﺎﻉ ﺑﻬﺎ ﻋﻨﺪ ﻭﻗﻮﻉ ﻣﺎ ﻳﺜﻴﺮﻫﺎ‪.‬‬ ‫ﻭﻗﺪ ﺣﻤﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻬﺠﺮ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻮﻕ ﺛﻼﺙ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻟﺤﻆ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﺄﻥ ﻳﻬﺠﺮ ﺃﺧﺎﻩ‬ ‫ﻓﻲ ﻋﺘﺐ ﻭﻣﻮﺟﺪﺓ ﺃﻭ ﻟﻨﺒﻮﺓ ﺗﻜﻮﻥ ﻣﻨﻪ ﺃﻭ ﺗﻘﺼﻴﺮ ﻓﻲ ﺣﻘﻮﻕ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﺼﺤﺒﺔ‪ ،‬ﺩﻭﻥ ﻣﺎ ﻛﺎﻥ ﻓﻲ‬ ‫ﺟﺎﻧﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﻫﺠﺮﺓ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ ﺩﺍﺋﻤﺔ ﻋﻠﻰ ﻣﺮ ﺍﻷﻭﻗﺎﺕ ﻣﺎ ﻟﻢ ﺗﻈﻬﺮ ﻣﻨﻬﻢ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﺤﻖ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪ :‬ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﻬﺠﺮﺍﻥ ﻓﻮﻕ ﺛﻼﺙ‪ ،‬ﺇﻻ ﻟﻤﻦ ﺧﺎﻑ ﻣﻦ ﻣﻜﺎﻟﻤﺘﻪ‬ ‫ﻣﺎ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺩﻳﻨﻪ ﺃﻭ ﻳﺪﺧﻞ ﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﺩﻧﻴﺎﻩ ﻣﻀﺮﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﺟﺎﺯ‪ ،‬ﻭﺭﺏ ﻫﺠﺮ‬ ‫ﺟﻤﻴﻞ ﺧﻴﺮ ﻣﻦ ﻣﺨﺎﻟﻄﺔ ﻣﺆﺫﻳﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦٥/٤٢‬ ‪.١٦٧‬‬ ‫‪155‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻭﺫﻟﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﻫﺎﺟﺮﻩ ﻋﻠﻰ ﻏﻴﺮ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﺑﺮﺉ ﻛﻞ ﻣﻦ‬ ‫ﺍﻵﺧﺮ ﻭﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﺤﻖ ﻣﻨﻬﻤﺎ ﺃﺑﻘﻴﺎ ﻋﻠﻰ ﻭﻻﻳﺘﻬﻤﺎ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺟﺎﺀ ﻓﻲ ﺍﻷﺛﺮ ﺃﻧﻪ ﺇﻥ ﻫﺎﺟﺮﻩ ﺛﻼﺛﺎ ﻓﻼ ﻭﻻﻳﺔ ﻟﻪ ﺇﻥ ﺍﻋﺘﻘﺪ‬ ‫ﻗﻄﻴﻌﺔ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﻛﻼﻣﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﺘﺐ ﻭﺃﺩ‪‬ﻯ ﺣﻘﻮﻗﻪ ﻭﺍﻋﺘﻘﺪ ﻭﻻﻳﺘﻪ ﻭﻣﻮﺍﺻﻠﺘﻪ‬ ‫ﻓﻼ ﻧﺤﺐ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻭﻻﻳﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻠﻤﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ﻭﻗﺪ ﺍﺑﺘﻠﻲ‬ ‫ﻛﺜﻴﺮﺍ)‪.(١‬‬ ‫ﺍﻹﺧﻮﺍﻥ ﺑﺬﻟﻚ ‬ ‫)‪(٢‬‬ ‫‪  / ١٨٧‬ول  ‪  9‬ا‪ +‬ﻷ‪3‬‬ ‫ﺗﺰﻭﻝ ﺍﻟﻬﺠﺮﺓ ﺑﻤﺠﺮﺩ ﺍﻟﺴﻼﻡ ﻭﺭﺩﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﻳﺒﺮﺃ ﻣﻦ‬ ‫ﺍﻟﻬﺠﺮﺓ ﺇﻻ ﺑﻌﻮﺩﻩ ﺇﻟﻰ ﺍﻟﺤﺎﻝ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻓﻲ »ﺍﻷﺛﺮ«‪ :‬ﻣﻦ ﻫﺎﺟﺮ ﺃﺧﺎﻩ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٣/٥‬ ‪ ،١٨٤‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٤/٢‬ ‪ ،٦١٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٦٩/١١‬ ‪.٢٧٠‬‬ ‫)‪ (٢‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻛﻮﻥ ﺍﻟﻬﺠﺮ ﻳﺰﻭﻝ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﺠﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺴﻼﻡ‬ ‫ﻳﻘﻄﻊ ﺍﻟﻬﺠﺮﺓ ﻭﻳﺮﻓﻊ ﺇﺛﻤﻬﺎ ﻭﻳﺰﻳﻠﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻷﺣﻤﺪ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﺮﻙ ﺍﻟﻜﻼﻡ ﺇﻥ ﻛﺎﻥ ﻳﺆﺫﻳﻪ ﻟﻢ‬ ‫ﺗﻨﻘﻄﻊ ﺍﻟﻬﺠﺮﺓ ﺑﺎﻟﺴﻼﻡ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﺣﻤﺪ ﺃﻧﻪ ﻻ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﻬﺠﺮﺓ ﺑﻤﺠﺮﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻳﻌﻮﺩ ﺇﻟﻰ‬ ‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﻬﺠﺮﺓ ﺑﻤﺠﺮﺩ‬ ‫‬‫ﺣﺎﻟﻪ ﻣﻊ ﺍﻟﻤﻬﺠﻮﺭ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺠﻌﻠﻪ ﺃﺣﻤﺪ‬ ‫ﺍﻟﺴﻼﻡ ﺣﺘﻰ ﻳﻌﻮﺩ ﺇﻟﻰ ﻋﺎﺩﺗﻪ ﻣﻌﻪ ﻓﻲ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻤﺆﺍﻧﺴﺔ؛ ﻷﻥ ﺍﻟﻬﺠﺮﺓ ﻻ ﺗﺰﻭﻝ ﺇﻻ ﺑﻌﻮﺩﺗﻪ‬ ‫ﺇﻟﻰ ﻋﺎﺩﺗﻪ ﻣﻌﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻓﻲ ﺍﻟﻤﺰﻧﻴﺔ ﻓﻲ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﻭﻻ ﻳﻜﻠﻤﻪ ﺑﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺠﺘﻨﺐ‬ ‫ﻣﺆﺫﻳﺎ‬ ‫‬‫ﻛﻼﻣﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻥﺃﻱ‪ :‬ﺍﺟﺘﻨﺎﺏ ﻣﻜﺎﻟﻤﺘﻪﻏﻴﺮ ﻣﺆﺫ ﻟﻪ‪ ،‬ﻓﻘﺪ ﺑﺮﺉ ﻣﻦ ﺍﻟﺸﺤﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻪ‪ ،‬ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺆﺫﻳﻪ ﺗﺮﻙ ﻣﻜﺎﻟﻤﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﺮﺃ ﻣﻦ ﺍﻟﻬﺠﺮﺓ؛ ﻷﻧﻪ ﺃﺗﻰ ﻣﻦ‬ ‫ﺍﻟﻤﻮﺍﺻﻠﺔ ﺑﻤﺎ ﻻ ﺃﺫﻯ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺆﺫﻳﻪ‪ ،‬ﻓﻼ ﻳﺒﺮﺃ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﺓ؛ ﻷﻥ ﺍﻷﺫﻯ ﺃﺷﺪ ﻣﻦ‬ ‫ﺍﻟﻤﻬﺎﺟﺮﺓ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦٩/٤٢‬ ‪.١٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪156‬‬ ‫ﺍﻟﻤﺴﻠﻢ ﻓﻮﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺇﻥ ﻛﻠﻤﻪ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺇﻻ ﻓﻼ ﻭﻻﻳﺔ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﻛﻠﻤﻪ‬ ‫ﻋﻘﺐ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺧﺮﺝ ﻣﻦ ﺍﻹﺛﻢ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻳﺸﻤﻞ ﺍﻟﺴﻼﻡ ﻭﻏﻴﺮﻩ‪ ،‬ﻓﺄﻓﺎﺩ ﺃﻧﻪ ﻳﺰﻭﻝ‬ ‫ﺍﻟﻬﺠﺮ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺇﻥ ﺗﺮﻙ ﺍﻟﻜﻼﻡ ﻓﻘﺪ ﻫﺠﺮﻩ ﻭﻟﻮ ﺳﻠﻢ‪ ،‬ﻗﺎﻝ‬ ‫ﻋﻴﺎﺽ‪ :‬ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻪ ﺇﻥ ﺗﺮﻙ ﺍﻟﻜﻼﻡ ﻭﻟﻮ ﺳﻠﻢ‪ ،‬ﺃﻱ‪ :‬ﻷﻥ ﺫﻟﻚ ﻳﺸﻌﺮ‬ ‫ﺑﺄﻥ ﻓﻲ ﺑﺎﻃﻨﻪ ﻋﻠﻴﻪ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮﻭﻫﻮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ‪ :‬ﺃﺟﻤﻌﻮﺍ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻟﻬﺠﺮﺍﻥ ﻓﻮﻕ ﺛﻼﺙ ﺇﻻ ﻟﻤﻦ ﺧﺎﻑ ﻣﻦ ﻣﻜﺎﻟﻤﺘﻪ ﻣﺎ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺩﻳﻨﻪ ﺃﻭ ﻳﺪﺧﻞ‬ ‫ﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﺩﻧﻴﺎﻩ ﻣﻀﺮﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﺟﺎﺯ‪ ،‬ﻭﺭﺏ ﻫﺠﺮ ﺟﻤﻴﻞ ﺧﻴﺮ ﻣﻦ‬ ‫ﻣﺨﺎﻃﺒﺔ ﻣﺆﺫﻳﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﺇﻥ ﻫﺠﺮ ﺍﻟﻮﺍﻟﺪ ﻟﻮﻟﺪﻩ ﻭﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ ﻻ ﻳﺘﻀﻴﻖ ﺑﺎﻟﺜﻼﺙ‬ ‫ﺷﻬﺮﺍ«)‪ ،(١‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﻨﺎ ﻣﻘﺎﻣﻴﻦ ﺃﻋﻠﻰ ﻭﺃﺩﻧﻰ‬ ‫ﻣﺤﻤﺪﺍ ﮊ »ﻫﺠﺮ ﻧﺴﺎﺀﻩ ‬ ‫‬‫ﻷﻥ ﺍﻟﻨﺒﻲ‬ ‫ﻓﺎﻷﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﻬﺎﺟﺮﺓ ﺟﻤﻠﺔ ﻓﻴﺒﺬﻝ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﻤﻮﺍﺩﺓ ﺑﻜﻞ ﻃﺮﻳﻖ‪،‬‬ ‫ﻭﺍﻷﺩﻧﻰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺇﻧﻤﺎ ﻭﻗﻊ ﻟﻤﻦ ﻳﺘﺮﻙ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻷﺩﻧﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻋﻠﻰ ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﻦ ﺍﻷﺟﺎﻧﺐ ﻓﻼ ﻳﻠﺤﻘﻪ ﺍﻟﻤﻼﻡ ﺑﺨﻼﻑ ﺍﻷﻗﺎﺭﺏ‬ ‫ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﻓﻲ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ)‪.(٢‬‬ ‫‪ ١٨٨‬إ‪y‬اك ا‪ +‬ﻷ‪v+ +# 3‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﺃﻥ ﻻ ﻳﻜﺘﺴﻲ ﻭﻳﻌﺮﻯ ﺃﺧﻮﻩ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺘﺨﺎﻟﻔﺎ‬ ‫ﻭﺗﺰﻭﺟﺎ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻮﺍﺣﺪ ﺩﺍﺑﺔ ﻓﻠﻴﺮﻛﺒﻬﺎ ﺍﻵﺧﺮ ﺗﺎﺭﺓ ﻭﻫﻮ‬ ‫‬‫ﻭﺷﺒﻌﺎ‬ ‫‬‫ﺟﻮ ﻋﺎ‬ ‫ﺗﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻷﺣﺪﻫﻤﺎ ﺳﺮﻳﺘﺎﻥ ﺃﻭ ﺃﻣﺘﺎﻥ ﺑﺎﻉ ﻟﻪ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻭ ﻭﻫﺒﻬﺎ ﻟﻪ‬ ‫ﻟﻴﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺘﺎﻥ ﺃﻭ ﺯﻭﺟﺔ ﻭﺳﺮﻳﺔ ﺣﺴﻦ ﻟﻪ ﺃﻥ ﻳﻤﻠﻜﻪ ﺃﻭ ﻳﻄﻠﻖ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺗﺤﺪﻳﺪ ﻣﺪﺓ ﺍﻟﻬﺠﺮ‪ ،‬ﺡ‪.٨٩٠٥ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٥/٥‬ ‪.١٨٦‬‬ ‫‪157‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﺇﺣﺪﻯ ﺯﻭﺟﺘﻴﻪ ﻓﻴﺘﺰﻭﺟﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺘﻔﻖ ﻣﻌﻬﺎ ﺃﻭ ﻣﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﻓﻌﻞ‬ ‫ﺍﻷﻧﺼﺎﺭ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ)‪.(١‬‬ ‫‪ ١٨٩‬ا‪Je 6# 6‬ء ‪ $N‬أ‪ 3‬ا‪+‬‬ ‫ﻻ ﻳﻤﻨﻊ ﺃﺧﺎﻩ ﺇﻥ ﺍﺳﺘﻘﺮﺿﻪ ﺃﻭ ﺍﺳﺘﺒﺎﻋﻪﺃﻱ‪ :‬ﻃﻠﺐ ﺃﻥ ﻳﺒﻴﻊ ﻟﻪ ﺷﻴ ﺌﺎﺇﻥ‬ ‫ﻗﺪﺭ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻪ ﺣﺎﺟﺔ ﻃﻠﺒﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻌﺼﻲ ﺑﻤﻨﻌﻬﺎ ﺇﻥ ﻛﺎﻥ ﺃﺧﻮﻩ ﻻ ﻳﻬﻠﻚ‬ ‫ﺑﻤﻨﻌﻬﺎ‪ ،‬ﻭﺭﻭﻱ‪» :‬ﺍﻟﻤﺆﻣﻦ ﻣﺮﺁﺓ ﺃﺧﻴﻪ«)‪ (٢‬ﻳﺮﻯ ﺑﻬﺎ ﻋﻴﻮﺑﻪ ﺑﺂﺭﺍﺋﻪ ﻭﺗﻤﺎﻣﻪ‪ :‬ﺇﻥ ﺭﺃﻯ ﺑﻪ‬ ‫ﺷﻴ ﺌﺎ ﻓﻠﻴﻤﻄﻪ ﻋﻨﻪ ﻭﻗﺎﻝ‪» :‬ﻣﺜﻞ ﺍﻷﺧﻮﻳﻦ ﻛﺎﻟﻴﺪﻳﻦ ﺗﻐﺴﻞ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻷﺧﺮﻯ«)‪،(٣‬‬ ‫ﻭﺭﻭﻱ‪» :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﺗﺆﻣﻨﻮﻥ ﺣﺘﻰ ﺗﺤﺎﺑﻮﺍ«)‪ ،(٤‬ﺃﻱ‪ :‬ﻳﺤﺐ ﺑﻌﻀﻜﻢ‬ ‫ﺑﻌﻀﺎ)‪.(٥‬‬ ‫‬ ‫‪ ١٩٠‬اﻹ‪.‬ﻼح  ا‪ ++‬واﻻ‪FN‬د ‪FS5 6#‬‬ ‫ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻹﺻﻼﺡ ﺑﻴﻨﻬﻢ ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻘﺒﻞ‬ ‫ﻓﻴﻬﻢ ﻣﺎ ﻳﺴﻤﻊ ﻣﻦ ﺍﻟﻨﻤﺎﻡ ﻭﺍﻟﺤﺴﺎﺩ‪ ،‬ﻭﻻ ﻳﺴﻲﺀ ﺍﻟﻈﻦ ﺑﻬﻢ‪ ،‬ﻭﻻ ﻳﺤﻞ ﺍﻟﻨﻈﺮ‬ ‫ﻟﻤﺴﻠﻢ ﺑﻌﻴﻦ ﺍﻻﺳﺘﺼﻐﺎﺭ‪ ،‬ﻭﻻ ﺍﻟﺪﻧﻴﻮﻱ ﺑﻌﻴﻦ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﻟﻴﺲ ﺣ ‪‬ﻘﺎ ﻟﻬﻢ ﻛﻒ‬ ‫ﺍﻷﺫﻯ ﻋﻨﻬﻢ ﻓﻘﻂ ﺑﻞ ﻛﻔﻪ ﻭﻧﻔﻌﻬﻢ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﻘﺒﻮﺭ ﻗﺪ ﻛﻔﻮﺍ ﺃﺫﺍﻫﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﺮﻉ ﺍﷲ‬ ‫ﺃﺧﻮﺓ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻔﻴﺪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻣﻦ ﺫﺏ ﻋﻦ ﻋﺮﺽ ﺃﺧﻴﻪ ﻛﺎﻥ ﻟﻪ‬ ‫ﺣﺠﺎﺑﺎ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٦/٥‬ ‪ ،١٨٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٥/٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺷﻔﻘﺔ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ‬ ‫ﺃﺧﻴﻪ ﺡ‪.١٩٢٩ :‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﻟﺠﻨﺔ ﺇﻻ ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،‬ﻭﺃﻥ ﻣﺤﺒﺔ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﻥ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﺳﺒﺐ ﻟﺤﺼﻮﻟﻬﺎ‪ ،‬ﺡ‪.٥٤ :‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٧/٥‬ ‪.١٨٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪158‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﺃﻭﺟﺐ ﻣﻦ ﺣﻖ ﺍﻷﺏ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ‪،‬‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻻ ﺧﻴﺮ ﻓﻴﻤﻦ ﻻ ﻣﻨﻔﻌﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻴﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌﻀﻪ ‬ ‫ﻭﺇﻥ ﷲ ﻋﺒﺎ ﺩﺍ ﺧﺼﻬﻢ ﺍﷲ ﺑﻨﻌﻤﻪ ﻟﻤﻨﺎﻓﻊ ﺧﻠﻘﻪ‪ ،‬ﻳﻘﺮﻫﺎ ﻓﻴﻬﻢ ﻣﺎ ﺑﺬﻟﻮﻫﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺟﻮﻫﺎ ﺧﻠﻘﻬﻢ ﻟﺤﻮﺍﺋﺞ ﺧﻠﻘﻪ ﻳﺮﻏﺒﻮﻥ ﻓﻲ‬ ‫‬‫ﺿﻴﻌﻮﻫﺎ ﺣﻮﻟﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺇﻥ ﷲ‬ ‫ﻏﺪﺍ ﺃﻧﻔﻌﻬﻢ‬ ‫ﺛﻮﺍﺑﺎ ‬ ‫ﺍﻟﺤﻤﺪ‪ ،‬ﻭﺇﻥ ﺍﷲ ﻳﺤﺐ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺇﻥ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ‬ ‫ﺧﻴﺮﺍ ﺍﺳﺘﻌﻤﻠﻪ ﻓﻲ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻟﻠﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪ ‬ ‫ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻴﻒ ﺑﻤﻦ ﻓﻌﻞ ﺍﻟﺨﻴﺮ ﻓﻲ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺍﻟﻤﺆﻣﻦ‬ ‫ﻛﺎﻟﺮﺃﺱ ﻣﻦ ﺍﻟﺠﺴﺪ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﺣﻤﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺠﺴﺪ ﺇﺫﺍ‬ ‫ﺍﺷﺘﻜﻰ ﻋﻀﻮ ﻣﻨﻪ ﺗﺪﺍﻋﻰ ﺳﺎﺋﺮﻩ ﺑﺎﻟﺤﻤﻰ ﻭﺍﻟﺴﻬﺮ‪ ،‬ﻭﻻ ﻳﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻭﻻ ﻳﻀﺮﻩ‬ ‫ﺿﺮﺍ ﻣﺎ‪ ،‬ﻭﻻ ﻳﻐﺸﻪ ﻭﻻ ﻳﺨﺬﻟﻪ ﻭﻳﺮﺩ ﻋﻨﻪ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺮﺩﻫﺎ ﻋﻨﻪ ﻓﻜﺄﻧﻪ ﺭﺃﻯ‬ ‫‪‬‬ ‫ﺍﻟﻜﻼﺏ ﺗﻤﺰﻗﻪ ﻭﻟﻢ ﺗﺤﺮﻛﻪ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺍﻟﺬﺏ ﻋﻨﻪ)‪.(١‬‬ ‫‪ ١٩١‬ا‪  C‬ا‪++‬‬ ‫ﺗﺒﺮﻛﺎ‬ ‫ﻗﺒﻠﺔ ﺍﻟﻤﺆﻣﻦ ﺃﺧﺎﻩ ﺍﻟﻤﺼﺎﻓﺤﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺘﻘﺒﻴﻞ ﻳﺪ ﺍﻟﻤﻌﻈﻢ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ‬ ‫ﺑﻪ ﻛﻤﺎ ﻓﻌﻞ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﺑﻦ ﺍﻟﺠﺮﺍﺡ ﻟﻌﻤﺮﺭﺣﻤﻬﻤﺎ ﺍﷲﺻﺎﻓﺤﻪ ﻭﻗﺒ‪‬ﻞ ﻳﺪﻩ‪،‬‬ ‫ﻭﺗﻘﺒﻴﻞ ﻳﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻋﺒﺎﺩﺓ ﻭﻣﺼﺎﻓﺤﺔ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻷﺟﺪﺍﺩ ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻷﺥ‬ ‫ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﻌﺎﻧﻘﺔ‪ ،‬ﻭﺗﻘﺒﻴﻞ ﺍﻟﺮﺅﻭﺱ ﻭﻣﺼﺎﻓﺤﺔ ﺍﻷﺥ ﺃﺧﺎﻩ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﷲ ﺍﻟﻤﻌﺎﻧﻘﺔ‪،‬‬ ‫ﻭﺗﻘﺒﻴﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺼﺎﻓﺤﺎﻥ ﺑﺎﻟﻴﺪﻳﻦ ﻭﻳﻘﺒﻞ ﻳﺪﻩ ﺍﻟﺘﻲ ﺻﺎﻓﺤﻪ ﺑﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﺻﺎﻓﺢ ﻏﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ ﺑﻴﺪﻩ ﻓﻼ ﻳﻘﺒﻠﻬﺎ ﻭﻻ ﻋﻨﻘﻪ‪ ،‬ﻭﻣﺼﺎﻓﺤﺔ ﺍﻟﻤﺮﺃﺓ ﻭﻟﺪﻫﺎ‬ ‫ﺍﻟﺘﻘﺒﻴﻞ ﻓﻲ ﺍﻟﺨﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ ﻟﻮﻟﺪﻩ ﻭﻭﻟﺪﻩ ﻏﻴﺮ ﺍﻟﺬﻛﺮ ﻳﻘﺒﻠﻪ ﻓﻲ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻻ‬ ‫ﻳﺒﺎﺷﺮ ﺍﻹﻧﺎﺙ‪ ،‬ﻭﻳﺠﻌﻞ ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻷﻧﺜﻰ ﻭﻳﻘﺒﻞ ﺍﻟﻴﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﻒ ﺷﻬﻮﺓ‬ ‫ﻗﺒ‪‬ﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﺇﻥ ﻟﻢ ﺗﺒﻠﻎ‪ ،‬ﻭﻣﺼﺎﻓﺤﺔ ﺍﻷﺧﺖ ﻭﺍﻷﺥ ﺍﻟﺘﻘﺒﻴﻞ ﻓﻲ ﺍﻟﻌﻴﻦ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٨٩/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،١٩٣/١١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٢٩/٥‬‬ ‫‪159‬‬‫ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ‬ ‫ﻭﻗﺒﻠﺔ ﺍﻟﻮﻟﺪ ﺭﺣﻤﺔ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﻤﺮﺃﺓ ﺷﻬﻮﺓ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻷﺥ ﺯﻳﻦ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﺗﻘﺒﻴﻞ ﺃﺣﺪ ﺇﻻ ﺗﻘﺒﻴﻞ ﺍﻟﺰﻭﺟﺔ ﺷﻬﻮﺓ ﻭﺍﻟﻮﻟﺪ ﺭﺣﻤﺔ)‪.(١‬‬ ‫ﻭﻣﻦ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ ﺑﻤﻌﺎﻧﻘﺔ ﺍﻷﻡ ﻭﺍﻷﺧﺖ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﺇﻻ‬ ‫ﺃﻥ ﻳﺮﻳﺒﻪ ﻣﻦ ﻧﻔﺴﻪ ﺷﻲﺀ)‪.(٢‬‬ ‫‪ ١٩٢‬أي ا‪ $SD‬أ‪CJ#‬؟‬ ‫ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ ﺃﻓﻀﻞ ﺛﻢ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﺛﻢ ﺍﻟﺮﺣﻢ‪ ،‬ﺛﻢ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﺛﻢ ﻓﻲ‬ ‫ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺛﻢ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﺃﻓﻀﻞ ﻣﻦ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻛﺎﻓﺔ ﺍﻟﺨﻠﻖ ﻃﻠﻖ ﺍﻟﻮﺟﻪ‬ ‫ﻣﺴﺘﺒﺸﺮﺍ ﺭﻓﻴﻘﺎ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺣﺮﻣﺖ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻬﻴﻦ ﺍﻟﻠﻴﻦ ﺍﻟﺴﻬﻞ ﺍﻟﻘﺮﻳﺐ«)‪،(٣‬‬ ‫‬ ‫ﻭﻗﺎﻝ‪» :‬ﺇﻥ ﺧﻴﺎﺭﻛﻢ ﻋﻨﺪ ﺍﷲ ﺃﺣﺴﻨﻜﻢ ﺧﻠ ﻘﺎ‪ ،‬ﻭﺃﺟﻤﻠﻜﻢ ﻟﻘﺎﺀ‪ ،‬ﻭﺃﻟﻄﻔﻜﻢ ﺑﺄﻫﻠﻪ‪،‬‬ ‫ﻭﺇﻧﻪ ﻳﺆﺗﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻣﺘﻲ ﻏﺪ ﺍ ﻭﻣﺎ ﻟﻪ ﺣﺴﻨﺔ ﺗﺮﺟﻰ ﻟﻪ ﺑﻬﺎ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺮﺏ‬ ‫)‪(٤‬‬ ‫ﺇﺛﻤﺎ ﺃﻥ ﻳﻀﻴﻊ‬ ‫ﺟﻞ ﺛﻨﺎﺅﻩ‪ :‬ﺃﺩﺧﻠﻮﻩ ﺍﻟﺠﻨﺔ ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺮﺣﻢ ﻋﻴﺎﻟﻪ« ‪ ،‬ﻓﻜﻔﻰ ﺑﺎﻟﻤﺮﺀ ‬ ‫ﻣﻦ ﻳﻘﻮﺗﻪ‪ ،‬ﻭﻣﻦ ﺿﺠﺮ ﻣﻦ ﻋﻴﺎﻟﻪ ﻓﺴﺄﻝ ﺍﷲ ﻛﻔﺎﻳﺘﻬﻢ ﺑﺎﻟﻤﻮﺕ ﻓﻘﺪ ﺩﻋﺎ ﻋﻠﻰ ﻣﺆﻣﻦ‬ ‫ﺑﻤﺎ ﻻ ﻳﺤﻞ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﺐ ﻣﻮﺗﻬﻢ ﺑﻼ ﺩﻋﺎﺀ)‪.(٥‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٩/٥‬ ‪ ،١٩٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٨/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٨/٢‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﺑﺎﺏ ﺍﻟﻤﻴﻢ ﻣﻦ ﺍﺳﻤﻪ »ﻣﻌﻴﻘﻴﺐ« ﺡ‪.٨٣٢ :‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ‪» :‬ﺇﻥ ﺧﻴﺎﺭﻛﻢ ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼ ﻗﺎ« ﻓﻲ‬ ‫ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﺴﻦ ﺍﻟﺨﻠﻖ ﻭﺍﻟﺴﺨﺎﺀ ﻭﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻟﺒﺨﻞ‪ ،‬ﺡ‪.٦٠٣٥ :‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٠/٥‬ ‪.١٩١‬‬ ‫‪160‬‬ ‫] ا ر‬ ‫‪ ] ! ١٩٣‬ا ر وأد‬ ‫ﻓﺮﺽ ﺣﻖ ﺍﻟﺠﺎﺭ ﻟﺼﺤﺔ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪i h g ﴿ :‬‬ ‫‪t s r q p o n ml k j‬‬ ‫‪~}|{zyxwvu‬‬ ‫ﮯ¡ ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣٦ :‬ﻭﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺣﺮﻣﺔ ﺍﻟﺠﺎﺭ ﻋﻠﻰ ﺟﺎﺭﻩ ﻛﺤﺮﻣﺔ ﺃﻣﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺑﺎﺕ‬ ‫ﻃﺎﻭﻳﺎ ‬ ‫‬‫ﺟﺎﺋﻌﺎ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺍﻣﺮﺉ ﺑﺎﺕ ﺷﺒﻌﺎ ﻧﺎ ﻭﺟﺎﺭﻩ ﻃﺎﻭ‪ ،‬ ﻭﺭﻭﻱ‪:‬‬ ‫‬‫ﺷﺒﻌﺎ ﻧﺎ ﻭﺟﺎﺭﻩ‬ ‫ﺟﺎﺋﻌﺎ‬ ‫‬‫ﻭﻋﻠﻢ ﺑﻪ ﻭﻟﻢ ﻳﻄﻌﻤﻪ ﺇﻻ ﻛﺎﻥ ﺍﷲ ﺑﺮﻳ ﺌﺎ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﺎ ﺑﺮﻱﺀ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺑﺎﺕ‬ ‫ﻭﺟﺎﺭﻩ ﺟﺎﺋﻊ‪ ،‬ﻭﻋﻨﺪﻩ ﻣﺎ ﻳﻌﻄﻴﻪ ﻭﻟﻢ ﻳﻌﻄﻪ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﻗﺒﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﻟﺮﻓﻴﻖ ﻗﺒﻞ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫ﺟﻮﺍﺭﺍ ﻭﻣﺠﺎﻭﺭﺓ ‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻮﺍﺭﺑﻜﺴﺮ ﺍﻟﺠﻴﻢﻣﺼﺪﺭ ﺟﺎﻭﺭ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺟﺎﻭﺭ‬ ‫ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﻤﺴﺎﻛﻨﺔ ﻭﺍﻟﻤﻼﺻﻘﺔ‪ ،‬ﻭﺍﻻﻋﺘﻜﺎﻑ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﻭﺍﻷﻣﺎﻥ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺠﻮﺍﺭ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻌﺎﻥ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﻤﺠﺎﻭﺭ ﻓﻲ ﺍﻟﻤﺴﻜﻦ‪ ،‬ﻭﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻟﻌﻘﺎﺭ ﺃﻭ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺍﻟﺤﻠﻴﻒ‪ ،‬ﻭﺍﻟﻨﺎﺻﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻛﻞ ﻣﻦ ﻗﺎﺭﺏ ﺑﺪﻧﻪ ﺑﺪﻥ ﺻﺎﺣﺒﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺟﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ‪ :‬ﺍﻟﺠﺎﺭ‪ :‬ﻣﻦ ﻳﻘﺮﺏ‬ ‫ﺟﺎﺭﺍ ﻟﻐﻴﺮﻩ ﺇﻻ ﻭﺫﻟﻚ ﺍﻟﻐﻴﺮ‬ ‫ﻣﺴﻜﻨﻪ ﻣﻨﻚ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﺘﻀﺎﻳﻔﺔ؛ ﻓﺈﻥ ﺍﻟﺠﺎﺭ ﻻ ﻳﻜﻮﻥ ‬ ‫ﺟﺎﺭ ﻟﻪ‪ ،‬ﻛﺎﻷﺥ ﻭﺍﻟﺼﺪﻳﻖ‬ ‫ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ‪ :‬ﻭﻫﻮ ﺍﻟﻤﻼﺻﻘﺔ ﻓﻲ ﺍﻟﺴﻜﻦ ﺃﻭ ﻧﺤﻮﻩ‬ ‫ﻛﺎﻟﺒﺴﺘﺎﻥ ﻭﺍﻟﺤﺎﻧﻮﺕ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ،٢١٦/١٦‬ﻭﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻣﺨﺘﺎﺭ‬ ‫ﺍﻟﺼﺤﺎﺡ ﻣﺎﺩﺓ )ﺟﻮﺭ(‪.‬‬ ‫‪161‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺍﻟﻄﺮﻳﻖ«)‪ .(١‬ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﺃﻋﻂ ﺍﻟﺠﺎﺭ ﻗﺒﻞ ﺃﻫﻞ ﺍﻟﺪﺍﺭ ﻛﻤﺎ ﻣﺮ ﻋﻦ »ﺍﻟﺪﻳﻮﺍﻥ« ﻭﻳﺤﺘﻤﻞ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﺇﺫﺍ ﺃﺭﺩﺕ ﺷﺮﺍﺀ ﺩﺍﺭ ﺃﻭ ﺳﻜﻮﻧﻬﺎ ﺑﻜﺮﺍﺀ ﺃﻭ ﻋﺎﺭﻳﺔ ﻓﺎﻧﻈﺮ ﻗﺒﻞ‬ ‫ﺫﻟﻚ ﻓﻲ ﺟﺎﺭﻫﺎ‪ ،‬ﻫﻞ ﺗﺼﻠﺢ ﻣﺠﺎﻭﺭﺗﻪ ﺃﻡ ﻻ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻭﺍﻟﺮﻓﻴﻖ ﻗﺒﻞ ﺍﻟﻄﺮﻳﻖ؛‬ ‫»ﻭﻗﻴﻞ ﻟﻪ ﮊ ‪ :‬ﺇﻥ ﻓﻼﻧﺔ ﺗﺼﻮﻡ ﺍﻟﻨﻬﺎﺭ ﻭﺗﻘﻮﻡ ﺍﻟﻠﻴﻞ ﻭﺗﺆﺫﻱ ﺟﻴﺮﺍﻧﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻲ‬ ‫ﻓﻲ ﺍﻟﻨﺎﺭ«)‪ ،(٢‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻟﺠﺎﺭ ﺍﻟﻔﻘﻴﺮ ﻳﺘﻌﻠﻖ ﺑﺠﺎﺭﻩ ﺍﻟﻐﻨﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﻳﺎ ﺭﺏ ﺳﻞ ﻫﺬﺍ ﻟﻢ ﻣﻨﻌﻨﻲ ﻣﻌﺮﻭﻓﻪ ﻭﺳﺪ ﺑﺎﺑﻪ ﺩﻭﻧﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ‪ ،‬ﻭﻻ‬ ‫ﻳﺆﻣﻦ ﻋﺒﺪ ﺣﺘﻰ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ«)‪ ،(٣‬ﻭﺇﺫﺍ ﺭﻣﻴﺖ ﻛﻠﺐ ﺟﺎﺭﻙ ﻓﻘﺪ ﺁﺫﻳﺘﻪ‪،‬‬ ‫ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺣﺴﻦ ﺍﻟﺠﻮﺍﺭ ﻳﻌﻤﺮﺍﻥ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻭﻳﺜﺮﻳﺎﻥ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻳﺤﺴﻨﺎﻥ ﺍﻟﺤﺎﻝ‪،‬‬ ‫ﻭﻳﺰﻳﺪﺍﻥ ﻓﻲ ﺍﻷﻋﻤﺎﺭ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺫﻟﻚ ﺍﻧﻘﻄﻌﺖ ﺑﻪ ﺍﻷﺳﺒﺎﺏ ﻭﺻﺎﺭ ﺃﻣﺮﻩ ﺇﻟﻰ‬ ‫ﺗﺒﺎﺏ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺣﻖ ﺍﻟﺠﺎﺭ؟ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﻳﺒﻠﻎ ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺇﻻ ﻣﻦ ‪ ، 5‬ﻭﺃﻭﻝ ﺧﺼﻤﻴﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺟﺎﺭﺍﻥ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬ ‫ﺧﻴﺮﺍ ﺃﻭ ﻟﻴﺼﻤﺖ ﻭﻻ ﻳﺆﺫ ﺟﺎﺭﻩ ﺃﺑﺪ ﺍ«)‪.(٤‬‬ ‫ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ‬ ‫‪ +` / ١٩٤‬ا‪ a‬ا ر‬ ‫ﺍﺳﻢ ﺍﻟﺠﺎﺭ ﻳﺸﻤﻞ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻌﺎﺑﺪ ﻭﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻌﺪﻭ‪،‬‬ ‫ﺩﺍﺭﺍ‬ ‫ﻭﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﺒﻠﺪﻱ‪ ،‬ﻭﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻀﺎﺭ‪ ،‬ﻭﺍﻟﻘﺮﻳﺐ ﻭﺍﻷﺟﻨﺒﻲ‪ ،‬ﻭﺍﻟﻘﺮﻳﺐ ‬ ‫ﻭﺍﻷﺑﻌﺪ‪ ،‬ﻭﻟﻪ ﻣﺮﺍﺗﺐ ﺑﻌﻀﻬﺎ ﺃﻋﻠﻰ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﺃﻋﻼﻫﺎ ﻣﺎ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﺍﻟﺼﻔﺎﺕ‬ ‫)‪ (١‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻄﻮﻝ‪ ،‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ‪ ،‬ﺡ‪ :٧٥١ :‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫»ﻣﺎ ﺁﻣﻦ ﺑﻲ ﻣﻦ ﺑﺎﺕ ﺷﺒﻌﺎﻧﺎ ﻭﺟﺎﺭﻩ ﺟﺎﺋﻊ ﺇﻟﻰ ﺟﻨﺒﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺑﻪ«‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﺡ‪.٩٣٨٣ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﺎﻥ ﺗﺤﺮﻳﻢ ﺇﻳﺬﺍﺀ ﺍﻟﺠﺎﺭ‪ ،‬ﺡ‪.٤٦ :‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺆﺫ ﺟﺎﺭﻩ‪ ،‬ﺡ‪،٦٠١٨ :‬‬ ‫ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١١٢/٥‬ ‪ ،١١٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٩٥/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪162‬‬ ‫ﺍﻷﻭﻝ ﻛﻠﻬﺎ‪ ،‬ﺛﻢ ﺃﻛﺜﺮﻫﺎ‪ ،‬ﻭﻫﻠﻢ ﺇﻟﻰ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻋﻜﺴﻪ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻷﺧﺮﻯ ﻛﺬﻟﻚ ﻓﻴﻌﻄﻲ ‪‬‬ ‫ﻛﻼ ﺣﻘﻪ ﺑﺤﺴﺐ ﺣﺎﻟﻪ‪ ،‬ﻭﻗﺪ ﺗﺘﻌﺎﺭﺽ ﺻﻔﺘﺎﻥ ﻓﺄﻛﺜﺮ‬ ‫ﻓﻴﺮﺟﺢ ﺃﻭ ﻳﺴﺎﻭﻱ)‪.(١‬‬ ‫ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﺠﻴﺮﺍﻥ ﺛﻼﺛﺔ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ‪ ،‬ﺣﻖ‬ ‫ﺍﻹﺳﻼﻡ‪ .‬ﻭﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻟﻪ ﺣﻘﺎﻥ‪ ،‬ﻭﻫﻮ ﺣﻖ ﺍﻹﺳﻼﻡ‬ ‫ﻭﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻟﻪ ﺣﻖ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻜﺎﻓﺮ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ«)‪.(٢‬‬ ‫)‪(٣‬‬ ‫ار ‪n#‬‬‫‪ ]  / ١٩٥‬ا‬ ‫ﻣﻦ ﺍﻟﺠﻴﺮﺍﻥ ﻣﻦ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻓﻘﻂ ﻭﻫﻮ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻓﺴﺮﺕ ﺍﻟﻜﺎﻓﺮ ﺑﺎﻟﻤﺸﺮﻙ ﻷﻥ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻤﻨﺎﻓﻖ ﻟﻪ ﺣﻘﺎﻥ‪ :‬ﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﺣﻖ‬ ‫ﺗﻮﺣﻴﺪﻩ‪ ،‬ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻹﺳﻼﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺑﺎﻟﻤﺴﻠﻢ ﺍﻟﻤﻮﺣﺪ‪ ،‬ﺳﻮﺍﺀ ﻣﺘﻮﻟﻰ ﺃﻭ‬ ‫ﻣﺘﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻮﻗﻮﻑ‪ ،‬ﻭﻟﻮ ﻓﺴﺮﻧﺎ ﺍﻟﻜﺎﻓﺮ ﺑﻤﺎ ﻳﺸﻤﻞ ﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻹﺳﻼﻡ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١١٥/٥‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٥٧/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٩٥/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥٣/١١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﻴﺴﻮﻱ‬ ‫ﻣﻨﺴﻮﺑﺎ ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ‬ ‫‬‫‪ ١٢٢٤/٢‬ ‪ ،١٢٢٥‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﺟﺪﻩ ﻣﺮﻓﻮ ﻋﺎ ﻟﻠﻨﺒﻲ ﮊ ﻭﻟﻜﻦ ﻭﺟﺪﺗﻪ‬ ‫ﺣﻨﺒﻞ ‪. ƒ‬‬ ‫)‪ (٣‬ﻻ ﻳﻤﻨﻊ ﺍﻟﺬﻣﻲ ﻣﻦ ﻣﺠﺎﻭﺭﺓ ﺍﻟﻤﺴﻠﻢ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻹﺳﻼﻡ‬ ‫ﻭﻫﻮ ﺃﺩﻋﻰ ﻹﺳﻼﻣﻪ ﻃﻮﺍﻋﻴﺔ‪ ،‬ﻭﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺘﻌﻠﻲ ﺑﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﻣﻦ‬ ‫ﺣﻘﻮﻕ ﺍﻟﺠﻮﺍﺭ ﻭﺇﻧﻤﺎ ﻣﻦ ﺣﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﺬﺍ ﻳﻤﻨﻊ ﻣﻨﻪ ﻭﺇﻥ ﺭﺿﻲ ﺍﻟﻤﺴﻠﻢ ﺑﻪ؛ ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ« ﺣﺪﻳﺚ‪» :‬ﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ‪ «...‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ )‪ ٢٥٢/٣‬‬ ‫ﻁ ﺩﺍﺭ ﺍﻟﻤﺤﺎﺳﻦ( ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺍﻟﻔﺘﺢ )‪ ٢٢٠/٣‬ ﻁ ﺍﻟﺴﻠﻔﻴﺔ(‪.‬‬ ‫ﻭﻗﻴﺪﻩ ﺍﻟﺸﺎﻓﻌﻴﺔﻓﻲ ﺍﻷﺻﺢﺑﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﺴﺘﻘﻠﻴﻦ ﺑﻤﺤﻠﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻋﻤﺎﺭﺓ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺤﻴﺚ ﻻ ﻳﻘﻊ ﻣﻨﻬﻢ ﺇﺷﺮﺍﻑ ﻋﻠﻰ ﻋﻮﺭﺍﺗﻬﻢ‪ ،‬ﻭﻻ ﻣﺠﺎﻭﺭﺓ ﻋﺮﻓﺎ‪.‬‬ ‫ﻭﻗﻴﺪ ﺍﻟﺤﻠﻮﺍﻧﻲ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﺟﻮﺍﺯ ﺍﻟﻤﺠﺎﻭﺭﺓ ﺑﺄﻥ ﻳﻘﻞ ﻋﺪﺩﻫﻢ ﺑﺤﻴﺚ ﻻ ﺗﺘﻌﻄﻞ ﺟﻤﺎﻋﺎﺕ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﺗﻘﻞ ﺟﻤﺎﻋﺘﻬﻢ ﺑﺴﻜﻨﺎﻫﻢ ﺑﻴﻨﻬﻢ ﻓﻲ ﻣﺤﻠﺔ ﻭﺍﺣﺪﺓ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٢٢٥/١٦‬ ‪.٢٢٦‬‬ ‫‪163‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺑﺎﻟﺘﺎﻡ ﻭﺍﻟﻤﺴﻠﻢ ﺑﺎﻟﻤﻮﻓﻲ ﻟﺠﺎﺯ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻠﻤﻨﺎﻓﻖ ﺣﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺣﻖ ﺍﻟﺠﻮﺍﺭ‬ ‫ﻟﻨﻘﺼﻪ ﺇﻳﻤﺎﻧﻪ ﺑﺄﻋﻤﺎﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺤﻮﺍﺷﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ »ﺍﻟﺘﺎﺝ« ﺇﺫ‬ ‫ﻗﺎﻝ‪ :‬ﺭﻭﻱ ﺃﻥ ﺍﻟﺠﺎﺭ ﺛﻼﺛﺔ‪ :‬ﺟﺎﺭ ﻟﻪ ﺣﻖ ﻛﺎﻟﺬﻣﻲ ﻭﺍﻟﻔﺎﺳﻖ‪ ...‬ﺇﻟﺦ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻜﺎﻑ‬ ‫ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻟﻮﺟﻮﺩ ﺍﻟﻔﺮﺩ)‪.(١‬‬ ‫‪ ١٩٦‬ا ر ا‪c‬ي  ن‬ ‫ﻗﺮﻳﺒﺎ‬ ‫ﻟﻠﻤﻮﺣﺪ ﺍﻟﻤﻮﻗﻮﻑ ﻓﻴﻪ ﺣﻘﺎﻥ‪ :‬ﺣﻖ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻓﺜﻼﺛﺔ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﻣﺎ ﻳﺸﻴﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﺼﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻟﻪ ﺣﻘﺎﻥ‪ ،‬ﻓﺎﻟﺠﺎﺭ ﺍﻟﻤﺴﻠﻢ‬ ‫ﻗﺮﻳﺒﺎ ﻭﻟﻴﺲ ﺑﻤﺘﻮﻟﻰ‪ ،‬ﻓﻠﻪ ﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺣﻖ ﺍﻟﺠﻮﺍﺭ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﻘﺮﻳﺐ‪ ،‬ﺃﻭ ﻛﺎﻥ ‬ ‫ﻓﻤﻔﻬﻮﻣﻪ ﺃﻥ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﺘﻮﻟﻰ ﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻗﺮﻳﺐ ﻟﻜﺎﻥ ﻟﻪ ﺣﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺣﻖ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﻣﻦ ﻟﻪ ﺣﻖ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﺠﺎﺭ ﺍﻟﺬﻱ ﻟﻴﺲ‬ ‫ﺍﻟﺠﻮﺍﺭ‪ .‬ﺑﻞ ﻧﺺ ﻋﻠﻴﻪ ‬ ‫ﺑﻘﺮﻳﺐ ﻭﻻ ﺑﻤﺴﻠﻢ ﻓﻠﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻓﺈﻧﻪ ﺃﺭﺍﺩ ﺑﻤﺴﻠﻢ ﺍﻟﻤﺘﻮﻟﻰ ﺑﺪﻟﻴﻞ ﻣﻘﺎﺑﻠﺘﻪ ﺍﻟﻤﺴﻠﻢ‬ ‫ﺃﺳﺮ ﺍﻟﺸﺮﻙ‪،‬‬ ‫‪‬‬‫ﺑﺎﻟﺬﻱ ﻟﻴﺲ ﻣﺘﻮﻟﻰ ﻓﻲ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻟﻪ ﺣﻘﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻨﺎﻓﻖ ﺍﻟﺬﻱ‬ ‫ﻗﺮﻳﺒﺎ‪ ،‬ﻭﺍﻟﻤﺸﺮﻙ ﻣﻄﻠﻘﺎ ﻛﺬﻟﻚ‪.‬‬ ‫ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻭﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻖ ﻓﻲ ﺍﻟﺠﻮﺍﺭ ﻟﻪ ﺇﻻ ﻟﻜﺘﺎﺑﻲ ﻭﻣﺠﻮﺳﻲ ﻏﻴﺮ ﻣﺤﺎﺭﺑﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺣﻖ ﻟﻤﺠﻮﺳﻲ ﻓﻲ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﺣﻖ ﺍﻟﻤﻮﻓﻲ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻹﺳﻼﻡ ﺃﻗﻮﻯ ﻣﻦ ﺣﻖ ﺍﻟﻤﻨﺎﻓﻖ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺣﻘﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻮﺍﺭ ﻓﺴﻮﺍﺀ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﺣﻖ ﺍﻟﺠﺎﺭ ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻮﺍﺭ ﻻ ﻳﺘﻔﺎﺿﻞ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ‬ ‫ﺑﺎﻟﻜﺎﻓﺮ ﺍﻟﻤﺸﺮﻙ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١١٥/٥‬ ‪ ،١١٦‬ﺍﻹﻳﻀﺎﺡ ‪.٥٩٥/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١١٦/٥‬ ‪.١١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪164‬‬ ‫‪ ١٩٧‬ا ر ا‪c‬ي  {ﻼ{‪  $‬ق‬ ‫ﻣﻦ ﺍﻟﺠﻴﺮﺍﻥ ﻣﻦ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ ﻏﻴﺮ ﻫﺬﻩ ﻛﺠﺎﺭ ﻣﺴﻠﻢ ﻣﻌﺘﻖ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﺃﻭ‬ ‫ﻛﺴﺮﻫﺎﻭﻛﺠﺎﺭ ﻣﺸﺮﻙ ﻗﺮﻳﺐ ﻣﻌﺘﻖ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﻟﻪ‬ ‫ﺃﻛﺜﺮ ﻛﺠﺎﺭ ﻣﺴﻠﻢ ﻗﺮﻳﺐ ﻣﻌﺘﻖ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺠﺎﺭ ﻟﻠﻤﺮﺃﺓ ﻣﺴﻠﻢ ﻗﺮﻳﺐ ﻟﻬﺎ ﻭﻟﺰﻭﺟﻬﺎ‪،‬‬ ‫ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺒﺮ ﻗﺮﺍﺑﺔ ﺯﻭﺟﻬﺎ ﺍﻟﻤﻌﺘﻖ ﻟﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻌﺪﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻟﻴﺲ ﻟﻠﺤﺼﺮ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺤﺼﺮ‪ ،‬ﻓﺎﻟﺤﻖ‬ ‫ﻭﻳﺘﻘﻮﻯ ﺑﺰﻳﺎﺩﺓ ﻏﻴﺮﻫﺎ ﻭﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺑﻴﻦ ﺍﻟﻤﻌﺘﻖ‬ ‫‪‬‬‫ﻟﻸﻭﺻﺎﻑ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻴﻪ‪،‬‬ ‫ﻭﺍﻟﻤﻌﺘﻖ ﺣﻖ ﺍﻟﻤﻮﻟﻮﻳﺔ ﺇﻧﻤﺎ ﻫﻮ ﻗﻮﻝ ﻭﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺑﻴﻨﻬﻤﺎ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻓﻘﻂ‬ ‫ﻧﺴﺒﺎ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﺍﻟﺠﻨﺐ ﺍﻟﺬﻱ ﻟﻴﺲ‬ ‫‬‫ﺑﺎﻟﻤﻌﻨﻰ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﺫﻱ ﺍﻟﻘﺮﺑﻰ‪ ،‬ﺍﻟﺠﺎﺭ ﺍﻟﻘﺮﻳﺐ‬ ‫ﺭﺣﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﺎﺭ ﺫﻭ ﺍﻟﻘﺮﺑﻰ ﻗﺮﻳﺐ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﻟﺠﻨﺐ ﺑﻌﻴﺪ ﺍﻟﺪﺍﺭ)‪.(١‬‬ ‫‬ ‫‪ P ١٩٨‬اﻷذى ‪ %‬ا ر و ‪P‬ن ‪/ t‬‬ ‫ﺳﻴﻤﺎ ﻋﻦ ﺍﻟﺠﺎﺭ‬‫‬ ‫ﺍﻣﺘﺜﺎﻻ ﻟﻠﻮﺍﺟﺐ ﻋﻦ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﻻ ‬ ‫ﻣﻦ ﺍﻹﺳﻼﻡ ﻛﻒ ﺍﻷﺫﻯ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻮ ﻣﺠﻮﺳ ‪‬ﻴﺎ ﺃﻭ ﻭﺛﻨ ‪‬ﻴﺎ)‪.(٢‬‬ ‫ار‬‫‪ ! / ١٩٩‬ن  ا‬ ‫ﺍﻟﺠﻮﺍﺭ ﺑﺎﻟﻤﺴﺎﻛﻦ‪ ،‬ﻭﺇﻥ ﺑﺎﻟﺴﻔﻦ‪ ،‬ﺃﻭ ﻓﻲ ﺭﺣﻠﺔ ﻣﺴﺎﻓﺮﻳﻦ ﻣﻮﺿﻊ ﺭﺣﻠﺘﻬﻢ‪:‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻨﺰﻟﻮﻧﻪ ﻭﻳﺮﺗﺤﻠﻮﻥ ﻣﻨﻪ ﻟﻌﺪﻡ ﻭﺻﻮﻟﻬﻢ ﺇﻟﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻤﺴﺎﻓﺮ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻧﺰﻭﻟﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻮﺿﻊ ﻧﺰﻭﻟﻬﻢ ﺑﻌﺪ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﺮﺣﻠﺔ‬ ‫ﻭﺍﻟﻨﺰﻭﻝ ﻣﺴﺎﻛﻦ ﺍﻟﺮﺣﻠﺔ ﻭﺍﻟﻨﺰﻭﻝ ﻣﺎ ﻟﻢ ﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺃﻭﻃﺎﻧﻬﻢ ﻭﻳﺼﻠﻮﻫﺎ‪،‬‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﺑﺎﻟﻤﺴﻜﻦ ﻭﺇﻥ ﻓﻲ ﺍﺭﺗﺤﺎﻝ ﻭﻧﺰﻭﻝ ﺃﻥ ﻳﻌﻴﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١١٧/٥‬ ‪ ،١١٨‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٩٥/٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﻴﺴﻮﻱ ‪.١٢٢٦/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١١٨/٥‬‬ ‫‪165‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺟﺎﺭﻩ ﻓﻲ ﺍﻟﺮﺣﻠﺔ ﻋﻦ ﻣﻮﺿﻊ ﺃﻭ ﻓﻲ ﺍﻟﻨﺰﻭﻝ ﻓﻴﻪ ﻭﻳﺤﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﺟﺎﺋﺰ‪،‬‬ ‫ﻭﺃﻋﻢ ﻣﻨﻪ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻻﺯﻡ ﻓﻲ ﺍﻻﺭﺗﺤﺎﻝ ﻭﻣﺎ ﺑﻌﺪﻩ ﺇﻟﻰ ﺍﻟﻨﺰﻭﻝ ﻓﻲ‬ ‫ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﺍﻟﻨﺰﻭﻝ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻴﻠﺰﻡ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﻲ ﻣﺸﻲ‪،‬‬ ‫ﻭﻟﻮ ﻣﺸﻰ ﻛ ‪‬ﻞ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﻷﻧﻬﻤﺎ ﺳﻴﺠﺘﻤﻌﺎﻥ ﻓﻲ ﺍﻟﻨﺰﻭﻝ)‪.(١‬‬ ‫)‪(٢‬‬ ‫ار‬‫ﱡ‬ ‫ ا‬ ‫‪٢٠٠‬‬ ‫ﺻﻠﺔ ﺍﻟﺠﺎﺭ ﻭﺍﺟﺒﺔ ﺇﻟﻰ ﺃﺭﺑﻌﻴﻦ ﺑﻴ ﺘﺎ‪ .‬ﻭﻳﻌﺪ ﺃﺭﺑﻌﻴﻦ ﺑﻴ ﺘﺎ ﻣﻦ ﺑﺎﺑﻪ ﺍﻟﺬﻱ‬ ‫ﻳﺒﺮﺯ ﻣﻨﻪ)‪.(٣‬‬ ‫ﻭﻋﻨﺪ ﺑﻌﺾ ﺃﺭﺑﻌﻮﻥ ﺫﺭﺍ ﻋﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺩﺍﺭﺍ ﻛﺬﻟﻚ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻓﻲ‬ ‫ﺃﺭﺑﻌﻮﻥ ﺑﻴ ﺘﺎ ﻛﺬﻟﻚ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﻮﻥ ‬ ‫ﻣﻨﺎﺩﻳﺎ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ﺃﻻ‬ ‫‬‫ﺍﻟﻘﺮﻯ‪» :‬ﺷﻜﺎ ﺭﺟﻞ ﺟﺎﺭﻩ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻓﺄﻣﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١١٨/٥‬‬ ‫ﺩﺍﺭﺍ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ .‬ﻣﺴﺘﺪﻟﻴﻦ ﺑﺤﺪﻳﺚ‬‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﺣﺪ ﺍﻟﺠﻮﺍﺭ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﺩﺍﺭﺍ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ« ﺃﺧﺮﺟﻪ‬‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﻦ ﺷﻴﺨﻪ ﻣﺤﻤﺪ ﺑﻦ ﺟﺎﻣﻊ ﺍﻟﻌﻄﺎﺭ ﻭﻫﻮ ﺿﻌﻴﻒ‪ .‬ﻛﺬﺍ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ ١٦٨/٨‬‬ ‫ﻁ‪ .‬ﺍﻟﻘﺪﺳﻲ(‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﺎﺭ ﻫﻮ ﺍﻟﻤﻼﺻﻖ ﻣﻦ ﺟﻬﺔ ﻣﻦ ﺍﻟﺠﻬﺎﺕ ﺃﻭ ﺍﻟﻤﻘﺎﺑﻞ ﻟﻪ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺷﺎﺭﻉ ﺿﻴﻖ ﻻ ﻳﻔﺼﻠﻬﻤﺎ ﻓﺎﺻﻞ ﻛﺒﻴﺮ ﻛﺴﻮﻕ ﺃﻭ ﻧﻬﺮ ﻣﺘﺴﻊ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺠﻤﻌﻬﻤﺎ ﻣﺴﺠﺪ ﺃﻭ‬ ‫ﻣﺴﺠﺪﺍﻥ ﻟﻄﻴﻔﺎﻥ ﻣﺘﻘﺎﺭﺑﺎﻥ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺩ ‪‬ﻝ ﺍﻟﻌﺮﻑ ﻋﻠﻰ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﺤﺪ‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺣﺪﻳﺚ‪» :‬ﺃﻻ ﺇﻥ‬ ‫ﺩﺍﺭﺍ ﺟﺎﺭ« ﻋﻠﻰ ﺍﻟﺘﻜﺮﻣﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﻛﻜﻒ ﺍﻷﺫﻯ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﺍﻟﺒﺸﺮ ﻓﻲ ﺍﻟﻮﺟﻪ‬‫ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻭﺍﻹﻫﺪﺍﺀ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺯﻓﺮ ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﺎﺭ ﻫﻮ ﺍﻟﻤﻼﺻﻖ ﻓﻘﻂ؛ ﻷﻥ ﺍﻟﺠﺎﺭ ﻣﻦ ﺍﻟﻤﺠﺎﻭﺭﺓ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﻟﻤﻼﺻﻘﺔ ﺣﻘﻴﻘﺔ‪ .‬ﻭﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺯﻓﺮ ﻫﻮ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺫﻫﺐ ﺍﻟﺼﺎﺣﺒﺎﻥ )ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ(‬ ‫ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﺎﺭ ﻫﻮ ﺍﻟﻤﻼﺻﻖ ﻭﻏﻴﺮﻩ ﻣﻤﻦ ﻳﺠﻤﻌﻬﻢ ﺍﻟﻤﺴﺠﺪ؛ ﻷﻧﻬﻢ ﻳﺴﻤﻮﻥ ﺟﻴﺮﺍ ﻧﺎ ﻋﺮﻓﺎ‬ ‫ﻭﺷﺮ ﻋﺎ‪ ،‬ﻭﻗﻮﻟﻬﻤﺎ ﺍﺳﺘﺤﺴﺎﻥ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٧/١٦‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٥٣/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٩٥/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣٢/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪166‬‬ ‫)‪(١‬‬ ‫ﺟﺎﺭﺍ ﻟﻌﺪﻡ ﻗﺮﺑﻪ‪ ،‬ﺃﻭ‬ ‫ﺩﺍﺭﺍ ﺟﺎﺭ« ﻛﺄﻥ ﺍﻟﺸﺎﻛﻲ ﻟﻢ ﻳﻌﺪﻩ ﺍﻟﻤﺸﻜﻮ ﻣﻨﻪ ‬ ‫ﺇﻥ ﺃﺭﺑﻌﻴﻦ ‬ ‫ﻫﻮ ﻗﺮﻳﺐ ﻣﺘﺼﻞ ﻟﻜﻦ ﻧﺒ‪‬ﻪ ﻋﻠﻰ ﻋﻈﻢ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﺣﺘﻰ ﺃﻧﻪ ﻟﻴﺘﺠﺎﻭﺯ ﺇﻟﻰ ﺣﺪ‬ ‫ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻘﺮﻳﺐ ﺍﻟﻤﺘﺼﻞ؟‬ ‫ﻭﻳﻌﺪ ﺍﻟﺒﺮﺍﺡ ﻭﻓﻲ ﺍﻟﻔﻼﺓ ﻗﺪﺭ ﻗﺒﺲ ﺍﻟﻨﺎﺭ ﺑﻘﺪﺭ ﻣﺎ ﻳﺸﻌﻞ ﻋﺎﺩﺓ ﻣﻦ ﺗﻮﺳﻂ ﻓﻲ‬ ‫ﻋﻈﻢ ﺍﻟﺸﻌﻠﺔ ﻭﺻﻐﺮﻫﺎ ﻭﺗﻮﺳﻂ ﻓﻲ ﺳﺮﻋﺔ ﺍﻟﻮﻗﻮﺩ ﻭﺗﻤﺎﺩﻳﻪ‪ ،‬ﺳﻮﺍﺀ ﻭﻗﻊ ﺍﻻﻗﺘﺒﺎﺱ‬ ‫ﺃﻡ ﻻ ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻦ ﺑﻌﻀﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ ﻣﺎ ﺗﺪﺭﻙ ﺭﺍﺋﺤﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ‬ ‫ﻣﺎ ﺗﺪﺭﻙ ﺭﺍﺋﺤﺔ ﺍﻟﻠﺤﻢ ﺍﻟﻤﺸﻮﻱ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﺃﻥ ﺳﺒﺐ ﺫﻫﺎﺏ ﺑﺼﺮ ﻳﻌﻘﻮﺏ ‪‰‬‬ ‫ﺃﻧﻪ ﺷﻮﻯ ﻟﺤﻢ ﺟﻤﻞ ﻓﻮﺟﺪ ﺟﺎﺭﻩ ﺭﺍﺋﺤﺘﻪ ﻭﻟﻢ ﻳﻌﻄﻪ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﺤﻤﻴﻪ ﻛﻠﺐ‬ ‫ﺑﺄﻥ ﻳﺤﻔﻈﻪ ﺑﻨﺒﺎﺣﻪ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪ ﺇﻟﻴﻪ‪ ،‬ﺃﻋﻨﻲ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭ‬ ‫ﻣﺜﻼ ﻓﻲ ﺳﻘﻒ ﺍﻟﺒﻴﺖ ﺑﻌﺾ ﺑﻌﺪ‪،‬‬‫ﺻﻴﻔﺎ ‬ ‫ﺻﻮﺕ ﺍﻟﻤﻐﺮﻑ ﻓﻴﺒﻌﺪ ﺑﺎﺳﺘﻌﻤﺎﻟﻪ ‬ ‫ﻭﻳﻘﺮﺏ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺴﻤﻊ ﺗﺎﺭﺓ ﻣﻦ ﻣﻮﺿﻊ ﻭﺗﺎﺭﺓ ﻻ‪ ،‬ﻭﺗﺎﺭﺓ ﺗﺪﺭﻙ‬ ‫ﺭﺍﺋﺤﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺗﺎﺭﺓ ﻻ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺴﻤﻊ ﺃﻭ ﻟﻢ ﺗﺪﺭﻙ‪ ،‬ﻓﻘﻮﻻﻥ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺤﻖ ﻟﻪ‬ ‫ﻛﻤﺎ ﻫﻤﺎ ﻓﻲ ﻛﻞ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺠﺎﺭ ﺑﻤﺎ ﺣﺪﺙ ﻟﺠﺎﺭﻩ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺴﺘﻌﻤﻞ ﺃﺣﺪﻫﻤﺎ ﺭﺍﺋﺤﺔ ﻓﻲ ﻗﺪﺭ ﻭﻻ ﻣﻐﺮﺍﻓﺎ ﻳﺴﻤﻊ ﻟﻪ‬ ‫ﺻﻮﺕ‪ ،‬ﻓﺒﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺮﺍﺡ ﺃﻭ ﻳﺴﻤﻊ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﺎﺭ ﻭﺍﺣﺪ ﻭﺫﻟﻚ‬ ‫ﻛﻠﻪ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﺠﻮﺍﺭ ﻋﺸﺮ ﺑﻴﻮﺕ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﺒﻌﺔ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺘﺒﺮ ﺍﻟﺨﺮﺍﺏ ﻭﻻ‬ ‫ﻳﻌﺪ ﻓﻲ ﺍﻟﺠﻮﺍﺭ ﻭﻟﻮ ﺧﺮﺏ ﺑﻌﺪ ﺍﻟﻌﻤﺮﺍﻥ‪ ،‬ﻭﻳﻌﺪ ﻓﻲ ﺍﻟﺠﻮﺍﺭ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‬ ‫ﺃﻣﺎﻣﺎ ﻓﻲ ﺳﻜﺔ‬ ‫ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻛﻞ ﺑﻴﺖ ﻛﺎﻥ ﺃﻗﺮﺏ ﻛﺎﻥ ﺣﻘﻪ ﺃﻭﺟﺐ ﻳﺘﺼﻮﺭ ﺍﻟﺠﺎﺭ ‬ ‫ﻏﻴﺮ ﺍﻟﻨﺎﻓﺬﺓ ﻭﺑﻐﻴﺮﻫﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻳﻌﻠﻰ ﺍﻟﻤﻮﺻﻠﻲ‪ ،‬ﻣﺴﻨﺪ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪١٤٢‬؛ ﺡ‪.(٥٩٨٢) :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١١٨/٥‬ ‪ ،١٢٠‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٢٧/٥‬ ‪ ،٤٢٩‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪،٢٤٥/١١‬‬ ‫‪.٢٤٩‬‬ ‫‪167‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫‪ ٢٠١‬أي ا ان أو‪ K‬ﻻاء؟‬ ‫ﺍﻟﺠﺎﺭ ﺛﻼﺛﺔ‪ :‬ﺍﺛﻨﺎﻥ ﻳﻤﻴ ﻨﺎ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻣﻨﻪ‪ ،‬ﻣﻦ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﺣﺴﻦ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺧﻼﻓﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺻﻔﺖ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺤﺴﻦ ﻭﺍﻷﻭﻟﻮﻳﺔ ﻹﺧﺮﺍﺝ‬ ‫ﻣﺎ‪ ،‬ﻛﺪﺧﻮﻝ ﺍﻟﻜﻨﻴﻒ ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﻓﻴﻪ ﺍﻷﻳﺴﺮ ﻭﻛﻨﺰﻉ ﺍﻟﻨﻌﻞ ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﻓﻴﻪ ﺍﻷﻳﺴﺮ‬ ‫‬ ‫ﺷﻤﺎﻻ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺸﻤﺎﻝ ﺑﺎﻟﺨﺮﻭﺝ ﻭﻛﺬﺍ ﺧﻠﻒ ﻭﺃﻣﺎﻡ‪ ،‬ﻭﺇﻥ‬‫ﻭﻭﺍﺣﺪ‬ ‫ﺍﺗﺼﻞ ﺑﺠﺎﻧﺐ ﻭﺍﺣﺪ ﺑﻴﻮﺕ ﻣﻠﺘﺼﻘﺔ ﺑﻪ ﺃﻋﻄﻰ ﺍﻷﻭﻝ ﻋﻨﺪ ﺍﻟﺬﻫﺎﺏ ﺑﺎﻹﻋﻄﺎﺀ‬ ‫ﺛﻢ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻳﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻴﻬﻢ ﻛﻠﻬﻢ ﻷﻧﻬﻢ ﻣﻠﺘﺼﻘﻮﻥ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﺍﻷﻭﻝ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻹﻋﻄﺎﺀ ﻟﻸﻗﺮﺏ‪ ،‬ﻭﻳﻨﺎﺳﺐ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﺃﻧﻬﻢ ﺳﻮﺍﺀ ﻓﻲ‬ ‫ﺍﻟﺸﻔﻌﺔ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻣﺎ ﻛﺎﻥ ﻳﻤﻴ ﻨﺎ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ﺃﻥ ﻗﺪﺍﻣﻪ ﻣﺎ ﻛﺎﻥ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﻗﺪﺍﻣﻪ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ‬ ‫‬ ‫ﻓﺸﻤﺎﻻ ﻓﻔﻮﻕ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﺇﻟﻰ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺑﻴﺖ ﻓﻮﻗﻪ ﻓﻠﻴﻌﻂ ﻳﻤﻴ ﻨﺎ‬ ‫ﻛﻞ ﺟﻬﺔ ﻓﺘﺤﺖ ﺇﻥ ﻟﻢ ﺗﻜﻤﻞ ﺛﻼﺛﺔ ﺑﺄﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﺖ ﻓﻮﻗﻪ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻳﻤﻴﻨﻪ ﺃﻭ‬ ‫ﻟﻢ ﻳﻜﻦ ﺷﻤﺎﻟﻪ‪ ،‬ﺍﻟﺤﺎﺻﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﺠﺎﺭ ﺛﻼﺛﺔ ﺑﻴﻮﺕ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ‬ ‫ﺍﻟﺒﻴﻮﺕ ﻓﻲ ﺟﻬﺎﺕ ﺍﺧﺘﻴﺮ ﺛﻼﺙ ﺍﻟﺠﻬﺎﺕ‪ ،‬ﻓﺄﻋﻄﻲ ﻓﻲ ﻛﻞ ﺟﻬﺔ ﺑﻴﺖ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ‬ ‫ﺟﻬﺘﺎﻥ ﻓﻴﻬﻤﺎ ﺑﻴﻮﺕ ﺃﻋﻄﻲ ﻟﻔﻀﻼﻫﻤﺎ ﺑﻴﺘﺎﻥ ﻭﻟﻶﺧﺮ ﺑﻴﺖ ﻛﺎﻟﻴﻤﻴﻦ ﻣﻊ ﺍﻟﻴﺴﺎﺭ‪،‬‬ ‫ﻭﻛﺎﻟﻴﺴﺎﺭ ﻣﻊ ﺧﻠﻒ ﺃﻭ ﻗﺪﺍﻡ‪ ،‬ﻭﻛﻘﺪﺍﻡ ﻣﻊ ﺧﻠﻒ‪.‬‬ ‫‬ ‫ﺷﻤﺎﻻ ﺃﻥ‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ ﺍﻟﺠﺎﺭ ﺛﻼﺛﺔ‪ ،‬ﺍﺛﻨﺎﻥ ﻳﻤﻴ ﻨﺎ ﻭﻭﺍﺣﺪ‬ ‫ﻳﻌﻄﻲ ﻣﻦ ﻓﻮﻗﻪ ﻣﻊ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻟﺸﻤﺎﻝ ﻭﻣﻦ ﺗﺤﺘﻪ ﻣﻌﻬﻤﺎ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﺖ ﻓﻮﻗﻪ‪.‬‬ ‫‬ ‫ﻭﺧﻠﻔﺎ‬ ‫ﻭﺃﻣﺎﻣﺎ ﻻﺛﻨﻴﻦ‬ ‫‬‫‬ ‫ﻭﺷﻤﺎﻻ ﺇﻟﻰ ﺛﻼﺛﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻳﻤﻴ ﻨﺎ ﺇﻟﻰ ﺃﺭﺑﻌﺔ‪،‬‬ ‫ﻟﻮﺍﺣﺪ‪ ،‬ﻭﻛﺬﺍ ﻳﻌﻄﻲ ﻓﻮﻕ ﻭﺗﺤﺖ ﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺃﻋﻄﻰ ﺇﻟﻴﻬﻤﺎ‪.‬‬ ‫ﺑﺎﺑﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻴﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺪﺃﺓ ﻣﻦ ﺃﻗﺮﺑﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺸﻤﺎﻝ ‬ ‫ﺟﻮﺍﺭﺍ ﺑﺄﻥ ﻛﺎﻥ ﺑﺎﺑﻪ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ »ﻟﻘﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‬‫ﺍﻟﺒﺎﺏ ﺃﻗﺮﺏ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪168‬‬ ‫ﺇﻥ ﻟﻲ ﺟﺎﺭﻳﻦ ﻓﺄﻳﻬﻤﺎ ﺃﻫﺪﻱ ﺇﻟﻴﻪ؟ ﻗﺎﻝ‪ :‬ﺇﻟﻰ ﺃﻗﺮﺑﻬﻤﺎ ﺑﺎ ﺑﺎ ﺇﻟﻴﻚ«)‪ (١‬ﺗﻌﻨﻲ ﺇﻟﻰ ﺃﻳﻬﻤﺎ‬ ‫ﺃﻭﻻ؟ ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﺃﻧﻬﺎ ﺃﺛﺒﺘﺖ ﻟﻨﻔﺴﻬﺎ ﺟﺎﺭﻳﻦ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﻟﻪ ﺣﻖ‪ ،‬ﻓﺘﺒﻴﻦ ﺃﻧﻬﺎ‬‫ﺃﻫﺪﻱ ‬ ‫ﺗﺴﺄﻝ ﻋﻤﺎ ﺗﺒﺪﺃ ﺑﻪ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﺮﻳﺪ ﺃﻥ ﻟﻬﺎ ﺟﺎﺭﻳﻦ ﺃﺣﺪﻫﻤﺎ ﺑﻌﺪ ﺍﻵﺧﺮ‪ ،‬ﻭﺳﺄﻟﺖ‬ ‫ﺑﺎﺑﺎ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻭﻻ ﻳﻠﺰﻣﻚ ﺍﻵﺧﺮ‪،‬‬ ‫ﻋﻤﻦ ﺗﻌﻄﻲ ﻭﻣﻦ ﻻ ﻳﻠﺰﻣﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻌﻄﻲ ﺃﻗﺮﺑﻬﻤﺎ ‬ ‫ﻭﻳﺴﺘﺪﻝ ﺑﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺠﺎﺭ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻴﻤﻴﻦ ﻭﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻟﻜﻦ ﻓﻴﻪ‬ ‫ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻟﻠﻔﻆ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺠﻮﺍﺏ‪ ،‬ﻏﻴﺮ ﺃﻥ‬ ‫ﻟﻔﻆ ﺍﻟﺠﺎﺭ ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻋﻲ ﺃﻭﻟﻰ ﻣﻦ ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻧﻲ ﻳﻜﻮﻥ ﺃﺧﺬ ﺍﻟﺠﺎﺭﻳﻦ ﻣﻦ ﺳﺆﺍﻟﻬﺎ ﻟﻐﻮ ‪‬ﻳﺎ ﻣﻄﻠﻘﺎ ﻭﺍﻵﺧﺮ ﺷﺮﻋ ‪‬ﻴﺎ)‪.(٢‬‬ ‫ار‪ :‬ا واﻷ&‪S‬ل‬‫‪ Ek +/ ٢٠٢‬ا‬ ‫ﻳﻘﻄﻊ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻋﺒﻴﺪﻫﺎ ﺍﻟﻤﺘﺰﻭﺟﻮﻥ ﻟﻐﻴﺮ ﺇﻣﺎﺋﻬﺎ ﻭﺃﻃﻔﺎﻟﻬﺎ‪،‬‬ ‫ﺑﻼﻏﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﺘﺰﻭﺟﻮﺍ ﻓﻬﻢ ﺟﻴﺮﺍﻧﻬﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻋﻦ ﻳﻤﻴﻨﻬﺎ ﻃﻔﻼﻥ ﻟﻬﺎ‬ ‫ﻭﻻ ﺳﻴﻤﺎ ‪‬‬ ‫‬ ‫ﻟﺰﻣﻬﺎ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻟﻬﻤﺎ ﺩﻭﻥ ﻣﻦ ﺑﻌﺪﻫﻤﺎ ﻷﻧﻬﻢ ﻛﺎﻷﺟﺎﻧﺐ ﺑﺪﻟﻴﻞ ﺃﻧﻬﺎ ﺗﻌﻄﻴﻬﻢ‬ ‫ﺯﻛﺎﺗﻬﺎ ﻭﻛﻔﺎﺭﺍﺗﻬﺎ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﻟﻮ ﺩﻳﻨﺎﺭ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻋﺎﺻﺐ‬ ‫ﺟﺎﺭﺍ ﻟﻬﺎ ﻛﻤﻦ ﻓﻨﻴﺖ ﻭﺍﺑﻦ ﺃﻣﻪ ﻭﻛﻞ ﻣﻦ‬ ‫ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻢ ﻟﺰﻣﺘﻬﺎ ﻧﻔﻘﺘﻬﻢ‪ ،‬ﻭﻋﺪﻭﺍ ‬ ‫ﺟﺎﺭﺍ ﻭﻳﻌﺪ ﻣﺎ ﺑﻌﺪﻩ ﻳﻠﺰﻡ ﺇﻋﻄﺎﺀﻩ ﻣﻤﺎ ﺣﺪﺙ ﻣﺜﻞ ﺑﻨﺎﺗﻪ ﺍﻟﺒﺎﻟﻐﺎﺕ ﺇﺫﺍ ﻛﻦ‬ ‫ﻻ ﻳﻌﺪ ‬ ‫ﺗﺤﺘﻪ ﻭﻟﻢ ﻳﺘﺰﻭﺟﻦ ﻭﺳﻜﻦ ﺟﻮﺍﺭﻩ ﻓﺈﻧﻬﻦ ﻻ ﻳﻘﻄﻌﻦ ﻋﻨﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻷﻧﻬﻦ ﻣﻦ‬ ‫ﻋﻴﺎﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﻄﻴﻬﻦ ﻣﻤﺎ ﺣﺪﺙ ﻋﻨﺪﻩ)‪.(٣‬‬ ‫ﻭﺭﺩ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺍﻟﻌﺒﺪ ﺍﻟﻤﺸﺘﺮﻙ ﻳﻘﻄﻊ ﻋﻨﻪ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﺒﻴﺪﻩ ﺇﺫﺍ‬ ‫ﺍﺧﺘﻠﻄﻮﺍ ﻣﻊ ﻏﻴﺮﻫﻢ ﺣﺘﻰ ﻻ ﻳﻔﺮﺯﻭﺍ‪ ،‬ﻭﻃﻔﻠﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻂ ﻣﻊ ﻏﻴﺮﻩ ﺣﺘﻰ ﻻ ﻳﻔﺮﺯ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻓﻲ ﻗﺮﺏ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﺡ‪.٦٠٢٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٢٢/٥‬ ‪ ،١٢٤‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.١٩١/١١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢٦/٥‬‬ ‫‪169‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺫﻫﺐ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺒﺪﻳﻦ ﻭﺑﻘﻲ ﺍﻵﺧﺮ ﻓﺈﻥ ﺳﻴﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻳﺤﺘﺎﻁ ﻟﻨﻔﺴﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺣﺪ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻤﺨﺘﻠﻄﻴﻦ ﺇﺫﺍ ﺯﺍﻝ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻣﻦ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﺑﻘﻲ ﺍﻵﺧﺮ ﻓﻠﻴﺤﺘﻂ ﻛﻞ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﻟﻨﻔﺴﻪ ﻭﺍﻟﻮﻟﺪ ﺍﻟﻤﺸﺘﺮﻙ ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﻜﻦ ﻋﻦ ﺃﺑﻮﻳﻪ ﻓﺈﻧﻪ ﻻ ﻳﻘﻄﻊ ﻋﻨﻬﻢ ﺍﻟﺠﻮﺍﺭ‪ ،‬ﻭﺍﻟﻌﻘﻴﺪﺍﻥ ﻻ ﻳﻘﻄﻊ ﺃﺣﺪﻫﻤﺎ ﻋﻦ‬ ‫ﺍﻵﺧﺮ ﺍﻟﺠﻮﺍﺭ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺍﻧﻔﺮﺩ ﺑﻪ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﻓﺈﻧﻪ ﻟﻪ ﻣﻨﻪ ﺣﻖ‬ ‫ﺃﻳﻀﺎ)‪.(١‬‬ ‫ﺟﺎﺭﺍ ﻟﻪ ﻭﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ ‬ ‫ﺍﻟﺠﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﺃﻣﺎ ﺃﻃﻔﺎﻝ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻲ ﺟﻮﺍﺭﻫﺎ ﻓﺈﻧﻬﻢ ﻳﻘﻄﻌﻮﻥ ﻋﻨﻬﺎ ﺣﻖ ﺍﻟﺠﻮﺍﺭ‪،‬‬ ‫ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻷﺯﻭﺍﺝ ﺃﻭ ﻟﻢ ﻳﻜﻮﻧﻮﺍ؛ ﻷﻧﻬﻢ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻌﻄﻲ ﻟﻬﻢ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻜﻴﻒ ﺑﻤﺎ ﺩﻭﻥ ﺫﻟﻚ)‪.(٢‬‬ ‫ار‪ :‬ا وج‬‫‪ Ek +/ ٢٠٣‬ا‬ ‫ﻳﻘﻄﻊ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺠﻮﺍﺭ ﺯﻭﺟﻬﺎ ﺇﻥ ﺳﻜﻦ ﻓﻲ ﺑﻴﺖ ﻭﺣﺪﻩ؛ ﻷﻧﻪ ﻻ ﻳﻌﺪ ﻣﻦ‬ ‫ﻋﻴﺎﻟﻬﺎ ﺑﻞ ﺍﻟﻤﺮﺃﺓ ﺗﻌﺪ ﻣﻦ ﻋﻴﺎﻝ ﺍﻟﺮﺟﻞ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻮﻟﻰ ﻟﻬﺎ ﻓﻬﻮ ﻣﻦ ﻋﻴﺎﻟﻬﺎ‪،‬‬ ‫ﻛﻤﺎ ﺃﻧﻬﺎ ﻣﻦ ﻋﻴﺎﻟﻪ ﻓﻼ ﺗﻌﺪﻩ ﺇﻥ ﻛﺎﻧﺖ ﺗﻨﻔﻘﻪ ﻭﻛﺬﻟﻚ ﻫﻮ ﻳﻨﻔﻘﻪ‪ ،‬ﻭﺗﻘﻄﻊ ﺿﺮﺗﻬﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﻌﺪﻭﻥ ﻣﻦ ﺟﻮﺍﺭﻫﺎ)‪.(٣‬‬ ‫ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﺰﻭﺝ ﻣﻌﻬﺎ ‬ ‫ﻭﻛﺬﻟﻚ ﺯﻭﺟﻬﺎ ﻳﻘﻄﻊ ﻋﻨﻬﺎ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﺇﺫﺍ ﺳﻜﻦ ﻓﻲ ﺑﻴﺖ ﻏﻴﺮ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ‬ ‫ﺳﻜﻨﺖ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺿﺮﺗﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﺑﺎﻟﺠﻤﻠﺔ‪ :‬ﺃﻥ ﻛﻞ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻋﻴﺎﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺪﻩ ﻣﻦ ﺍﻟﺠﻴﺮﺍﻥ‪ ،‬ﻭﻳﻘﻄﻊ‬ ‫ﻋﻨﻪ ﺍﻟﺠﻮﺍﺭ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢٧/٥‬‬ ‫)‪ (٢‬ﺍﻹﻳﻀﺎﺡ ‪.٥٩٩/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢٦/٥‬‬ ‫)‪ (٤‬ﺍﻹﻳﻀﺎﺡ ‪.٥٩٩/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪170‬‬ ‫ار‪ :‬ا`!ن و‪ $S3‬ا‪K/‬‬‫‪ Ek +/ ٢٠٤‬ا‬ ‫ﺟﺎﺭﺍ ﻟﺼﺎﺣﺒﻪ ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﻲ ﻣﺴﺎﻛﻦ ﻣﺘﻘﺎﺭﺑﺔ‪،‬‬ ‫ﺍﻟﻌﻘﻴﺪﺍﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‬ ‫ﻭﺍﻟﻤﺸﺘﺮﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺎﻝ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﺎﻣﻰ‬ ‫ﺟﺎﺭﺍ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺑﻴﺖ ﻛﺒﻴﺮ ﻋﺮﻳﺾ‪ ،‬ﻭﺣﺎﺫﺍﻩ‬ ‫‬‫ﺟﺎﺭﺍ ﻭﻳﻜﻮﻥ ﻟﻬﻢ‬ ‫ﻳﻜﻮﻧﺎﻥ ﻟﻪ ‬ ‫ﺑﻴﺘﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺍﺗﺼﻞ ﺑﻪ ﺫﻟﻚ ﻛﻠﻪ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺍﻟﺸﻤﺎﻝ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﺈﻧﻪ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺑﻌﺪﻫﻢ ﺣﺘﻰ ﻳﺘﻢ‬ ‫ﻳﻌﻄﻲ ﻟﻬﻤﺎ ﻣﻤﺎ ﺣﺪﺙ ﻭﻳﻌﻄﻮﻧﻪ ﻣﻤﺎ ﺣﺪﺙ‪ ،‬ﻭﻳﻌﺪ ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﺁﺧﺮ ‬ ‫ﻣﺜﻼ)‪.(١‬‬‫‬‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﺁﺧﺮ ﺣﻴﺚ ﻳﻠﺰﻡ ﺟﺎﺭﺍﻥ‬ ‫‬‫ﺟﺎﺭﺍﻥ‬ ‫ار‪ :‬ا ر ا‪6.‬‬‫‪ Ek +/ ٢٠٥‬ا‬ ‫ﻫﻞ ﻟﻠﻌﺎﺻﻲ ﺃﻭ ﺍﻟﻤﺮﺗﺪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ؟ ﻣﺜﻞ ﺍﻵﺑﻖ ﻋﻦ ﻣﻮﻻﻩ ﻭﺍﻟﻌﺎﺻﻴﺔ ﻟﺰﻭﺟﻬﺎ‬ ‫ﻭﺍﻟﻄﺎﻋﻦ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﺎﻧﻊ ﻟﻠﺤﻖ ﻭﺍﻟﻘﺎﻃﻊ ﻟﻠﻄﺮﻳﻖ ﻭﺍﻟﻤﺮﺗﺪ ﻭﺍﻟﻘﺎﻋﺪ ﻋﻠﻰ‬ ‫ﻇﻠﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻄﻠﻊ ﻏﻴﺮ ﺍﻟﺠﺎﺭ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻃﻊ ﺃﻭ ﺍﺭﺗﺪ ﺃﻭ‬ ‫ﺍﻟﻔﺮﺍﺵ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﻘﺎﺗﻞ ‬ ‫ﺍﻃﻠﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻭﻟﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺇﻧﻔﺎﺫ ﺍﻟﺤﻖ ﺃﻭ ﺗﺮﺑﺼﻮﺍ ﻟﻴﻘﺪﺭﻭﺍ ﺃﻭ ﻳﺤﻘﻘﻮﺍ‪،‬‬ ‫ﻫﻞ ﻳﻌﻄﻰ ﻟﻬﻢ ﻭﻳﻌﺪﻭﻥ ﻭﻳﻘﻄﻌﻮﻥ ﺣﻘﻪ‪ ،‬ﻭﻟﻮ ﻋﻠﻞ ﺍﻟﺜﺎﻧﻲ ﺩﻭﻧﻪ ﺃﻡ ﻻ ﻳﻌﻄﻮﻥ ﻭﻻ‬ ‫ﻳﻌﺪﻭﻥ ﻭﻻ ﻳﻘﻄﻌﻮﻥ ﺣﻘﻪ؛ ﻷﻥ ﻣﻮﺍﺻﻠﺘﻬﻢ ﺍﺳﺘﺨﻔﺎﻑ ‪‬‬ ‫ﺑﺎﻟﺪﻳﻦ؟ ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻛﻤﺎ‬ ‫ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ)‪.(٢‬‬ ‫ار‪ :‬ا‪ ]k‬ا!‬‫‪ Ek +/ ٢٠٦‬ا‬ ‫ﻭﻳﻘﻄﻊ ﺍﻟﺬﻭﺍﻗﺔ)‪ (٣‬ﻭﺣﻖ ﺍﻟﺠﺎﺭ ﺍﻟﺴﻮﻕ ﻭﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻭﺍﺩ ﻓﻴﻪ ﻣﺎﺀ ﺃﻭ ﻟﻢ ﻳﻜﻦ‬ ‫ﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﺑﻴﻦ ﺩﻭﺭ ﺃﻭ ﺑﻴﻮﺕ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٢٧/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٣٠/٥‬ ‪ ،٤٣١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٠/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ١٥٢/٢‬ ‪.١٥٣‬‬ ‫)‪ (٣‬ﻭﺍﻟﺬﻭﺍﻗﺔ ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ ﻭﺗﺨﻔﻴﻒ ﺍﻟﻮﺍﻭ‪ :‬ﺍﻟﺬﻭﻕ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻳﻘﻄﻊ ﻭﺟﻮﺏ ﺍﻟﺬﻭﺍﻗﺔ ﺃﻭ ﺍﻟﺬﻭﺍﻗﺔ =‬ ‫‪171‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﻭﻓﻲ »ﺍﻟﻘﻮﺍﻋﺪ«‪ :‬ﻳﺠﺐ ﺣﻖ ﺍﻟﺠﺎﺭ ﻣﺎ ﻟﻢ ﻳﻘﻄﻊ ﻃﺮﻳﻖ ﺟﺎﺋﺰ ﺷﺎﺭﻉ ﺃﻭ ﻭﺍﺩ‬ ‫ﻧﺎﻓﺬ ﺃﻭ ﺳﻮﻕ ﺧﺎﺭﺝ‪ ،‬ﻭﻓﻲ »ﺍﻟﻘﻨﺎﻃﺮ«‪ :‬ﻃﺮﻳﻖ ﺟﺎﺋﺰ ﺃﻭ ﻭﺍﺩ ﺟﺎﺭ ﺃﻭ ﺳﻮﻕ ﺟﺎﻣﻊ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻭﺭ ﻓﻲ ﺍﻟﺰﻗﺎﻕ ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻞ ﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺟﺎﺭﺍ‪ ،‬ﻭﻣﻦ‬ ‫ﺟﺎﺭﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺎﺭﻉ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺘﻲ ﻗﺎﺑﻞ ﺑﺎﺏ ﺩﺍﺭﻩ ‬ ‫ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﻟﻪ ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﻜﻮﻥ ﻟﻪ ﺟﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺪﻭﺭ ﻭﺍﺩ ﺃﻭ ﺳﺎﻗﻴﺔ ﺃﻭ ﻃﺮﻳﻖ‬ ‫ﺟﺎﺭﺍ ﻟﺒﻌﺾ‪.‬‬ ‫ﻓﻼ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ‬ ‫ﻭﻣﺜﻞ ﺍﻟﺪﻭﺭ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﻐﻴﺮﺍﻥ ﻭﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﺘﺠﺎﻭﺭ‪ ،‬ﻭﻣﺮﺍﺩﻩ‬ ‫ﺑﺎﻟﺰﻗﺎﻕ ﺍﻟﺴﻜﺔ ﻏﻴﺮ ﺍﻟﻨﺎﻓﺬﺓ ﺍﻟﺘﻲ ﻟﻠﺨﻮﺍﺹ‪ ،‬ﻭﺳﻜﺔ ﺍﻟﻌﺎﻣﺔ ﻛﺎﻟﺸﺎﺭﻉ ﺳﻮﺍﺀ ﻧﻔﺬﺕ‬ ‫ﺃﻭ ﻟﻢ ﺗﻨﻔﺬ)‪.(١‬‬ ‫ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻭﻳﻘﻄﻊ ﺫﻭﺍﻗﺔ ﺍﻟﺠﺎﺭ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺴﻮﻕ‪ ،‬ﻭﺍﻟﻮﺍﺩﻱ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ‪ ،‬ﻳﻌﻨﻲ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﻫﺆﻻﺀ ﺑﻴﻦ ﺍﻟﺪﻭﺭ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﺟﺎﺭ ﺍﻟﺒﻌﺾ)‪.(٢‬‬ ‫ار‪ :‬ا‪ ,G‬ص وا‪A‬ان‬‫‪ Ek +/ ٢٠٧‬ا‬ ‫ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﺑﻴﻮﺕ ﺃﻭ ﺧﺼﻮﺹ ﺃﻭ ﻏﻴﺮﺍﻥ ﺳﻜﻦ ﻓﻴﻬﺎ ﺑﻌﻴﺎﻝ ﺃﻭ ﺑﻐﻴﺮ ﻋﻴﺎﻝ‪،‬‬ ‫ﻓﻬﻞ ﻳﻘﻄﻊ ﺑﻌﻀﻬﺎ ﺟﻮﺍﺭ ﺩﺍﺭ ﺑﺠﻮﺍﻧﺒﻪ‪ ،‬ﺃﻭ ﺑﺄﺣﺪ ﺟﻮﺍﻧﺒﻪ ﻓﻴﻜﻮﻥ ﻫﻮ ﺍﻟﺠﺎﺭ ﺩﻭﻥ‬ ‫ﺍﻟﺪﺍﺭ ﺍﻟﻤﺘﺼﻠﺔ ﺃﻭ ﺍﻟﺒﻴﺖ ﺍﻟﻤﺘﺼﻞ ﺑﻤﺎ ﺍﺗﺼﻞ ﺑﻪ ﻣﻦ ﺩﺍﺭ ﺃﻭ ﺑﻴﺖ ﺇﻥ ﻛﺎﻥ ﺣﻴﺚ‬ ‫‬ ‫ﻣﺘﺼﻼ ﺑﻪ ﺇﻥ ﻛﺎﻥ‬‫ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﻟﺒﻴﺘﻴﻦ ﻛﺎﻟﻴﻤﻴﻦ ‬ ‫ﻣﺜﻼ؛ ﻭﺩﻭﻥ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺟﻬﺘﻪ ﻭﻟﻮ‬ ‫ﺣﻴﺚ ﻳﺤﺘﺎﺝ ﻓﻴﻬﺎ ﻟﺒﻴﺖ ﻭﺍﺣﺪ ﻛﺸﻤﺎﻝ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﻻ؟ ﻭﻟﻜﻦ ﻳﻌﻄﻴﻬﻢ‬ ‫= ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺿﻢ ﺍﻟﺬﺍﻝ ﻭﺗﺨﻔﻴﻒ ﺍﻟﻮﺍﻭ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻳﺠﻌﻞ ﻓﻲ ﺍﻟﻔﻢ ﻭﻳﺬﺍﻕ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻳﻘﻄﻊ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺃﻭ ﺍﻟﺬﻭﺍﻗﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻹﻃﻌﺎﻡ ﻗ ‪‬ﻞ ﺃﻭ ﻛﺜﺮ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ‬ ‫ﻭﺟﻮﺏ ﺍﻟﺬﻭﺍﻗﺔ ‬ ‫ﺍﻟﻨﻴﻞ ‪١٢٨/٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٢٨/٥‬ ‪ ،١٢٩‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٣٠/٥‬‬ ‫)‪ (٢‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪172‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ﻳﻌﻄﻴﻬﻢ‪،‬‬ ‫ﺃﻳﻀﺎ ﺧﻼﻑ؛ ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻠﺰﻣﻪ ﺇﻋﻄﺎﺅﻫﻢ‪ ،‬ﻭﻛﺬﺍ ‬ ‫‬ ‫ﻣﺜﺎﺭﻩ ﻫﻞ ﻳﺮﺍﻋﻰ ﻋﺪﺩ ﺍﻟﺪﻭﺭ ﻓﻼ ﻳﻘﻄﻊ ﻫﺆﻻﺀ ﺍﻟﺠﻮﺍﺭ ﻋﻦ ﺍﻟﺪﺍﺭ ﺑﻌﺪﻫﻢ ﺃﻭ‬ ‫ﺍﻟﻤﻌﻄﻰ ﻟﻬﻢ؟ ﻇﺎﻫﺮ ﻓﻲ ﺃﻧﻪ ﻳﻌﻄﻲ ﺃﻫﻞ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺧﺼﺎﺹ ﻭﺍﻟﻐﻴﺮﺍﻥ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻻ ﻳﻌﺪﻫﻢ ﻓﻴﻘﻄﻌﻮﻥ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﺈﻧﻬﻢ ﻳﻘﻄﻌﻮﻥ‪ ،‬ﻭﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺒﻴﻮﺕ ﺃﻭ‬ ‫ﺍﻟﺨﺼﻮﺹ ﺃﻭ ﺍﻟﻐﻴﺮﺍﻥ ﺑﻌﺾ ﺟﺎﺭ ﻟﺒﻌﺾ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻧﺖ ﺩﺍﺭ ﺑﻴﻦ ﺑﻴﻮﺕ ﻫﻞ‬ ‫ﺗﻘﻄﻊ ﺍﻟﺪﺍﺭ ﺣﻖ ﺍﻟﺒﻴﺖ ﻛﺬﻟﻚ ﺃﻡ ﻻ؟ ﻭﻛﺬﺍ ﺩﺍﺭ ﺑﻴﻦ ﻏﻴﺮﺍﻥ‪ ،‬ﺃﻭ ﻏﺎﺭ ﺑﻴﻦ ﺑﻴﻮﺕ‪،‬‬ ‫ﺃﻭ ﺑﻴﺖ ﺑﻴﻦ ﻏﻴﺮﺍﻥ‪ ،‬ﻭﻛﻞ ﻧﻮﻉ ﺑﻴﻦ ﻧﻮﻉ ﻣﺘﺤﺪ ﻣﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺠﻮﺍﺭ ﻓﻲ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﻤﺘﻮﺳﻂ ﺑﻴﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﺰﻡ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﺑﻴﻦ ﺍﻟﺴﺎﻛﻨﻴﻦ)‪.(١‬‬ ‫ار‪ :‬اور ا‪  K% C+`H 6‬ت‬‫‪ Ek +/ ٢٠٨‬ا‬ ‫‬ ‫ﺭﺟﻼ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻥ ﺟﺎﻭﺭﺕ ﺩﺍﺭ ﻓﻴﻬﺎ ﺑﻴﻮﺕ ﺃﻭ ﺧﺼﻮﺹ ﺃﻭ ﻧﺤﻮﻫﺎ‬ ‫ﻣﻦ ﻳﻤﻴﻨﻪ ﺃﻭ ﺷﻤﺎﻟﻪ ﺃﻭ ﻓﻮﻗﻪ ﺃﻭ ﺗﺤﺘﻪ ﺃﻭ ﺃﻣﺎﻣﻪ ﺃﻭ ﺧﻠﻔﻪ ﺣﻴﺚ ﺛﺒﺖ ﺣﻖ ﻗﺪﺍﻡ‪،‬‬ ‫ﻭﺍﻟﺨﻠﻒ ﻫﻞ ﻳﻌﻄﻲ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻟﻜﻞ ﺳﺎﻛﻦ ﺑﻬﺎ؛ ﻷﻧﻬﺎ ﻛﺒﻴﺖ ﻭﺍﺣﺪ ﺇﺫ ﺷﻤﻠﺘﻬﺎ‬ ‫ﺩﺍﺭ ﻭﺍﺣﺪ ﺇﻥ ﺣﺪﺙ ﺇﻟﻴﻪ ﻃﺮﻳﻒ ﺑﻞ ﻣﺎ ﻳﻠﺰﻡ ﻓﻴﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻣﻄﻠﻘﺎ؟ ﻭﻟﻌﻠﻪ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻄﺮﻳﻒ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﺠﺎﻧﺐ ﻳﻠﺰﻡ ﻓﻴﻬﺎ ﺟﺎﺭﺍﻥ ﺃﻋﻄﻰ ﻟﻠﺪﺍﺭ ﺍﻟﺘﻲ ﺑﻌﺪﻫﺎ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻟﻤﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺑﻴﺖ ﺃﻭ ﻏﺎﺭ ﺃﻭ ﻧﺤﻮﻩ ﻛﺬﻟﻚ‪ .‬ﺃﻭ ﻟﻤﻦ ﻳﻠﻴﻪ ﻓﻴﻬﺎ ﻓﻘﻂ‬ ‫ﻣﻄﻠﻘﺎ؛ ﺃﻱ‪ :‬ﺃﻫﻞ ﺑﻴﺖ ﻳﻠﻴﻪ ﻓﻴﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻳﻤﻴﻨﻪ ﺇﺫﺍ ﺩﺧﻞ ﺃﻭ ﺷﻤﺎﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺗﻌﺪﺩ‬ ‫ﻣﻦ ﻳﻠﻴﻪ ﻳﻌﻄﻲ ﻣﻦ ﻳﻠﻴﻪ ﻛﻠﻬﻢ‪ ،‬ﺃﻭ ﻟﻤﻦ ﺑﻴﻤﻴﻨﻪ؛ ﺃﻱ‪ :‬ﺃﻫﻞ ﺑﻴﺖ ﻭﺍﺣﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ‬ ‫ﺑﻴﻤﻴﻨﻪ ﺇﺫﺍ ﺩﺧﻞ ﺗﻠﻚ ﺍﻟﺪﺍﺭ‪ ،‬ﺃﻭ ﻟﺒﻴﺘﻴﻦ ﺇﻥ ﻛﺎﻧﺎ ﻋﻦ ﻳﻤﻴﻨﻪ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺩﺍﺭﻩ‪،‬‬ ‫ﻭﻟﺒﻴﺖ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﺷﻤﺎﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻗﻮﺍﻝ؛ ﻭﺇﻥ ﺗﻼﻩ ﺑﻴﺖ ﻣﻦ ﺍﻟﺪﺍﺭ‬ ‫ﻟﻴﻼ ﻭﻻ ﺑﺼﻨﻌﺘﻪ ﻓﻬﻮ ﻛﺤﺎﻧﻮﺕ ﻻﺣﻖ ﻟﺬﻟﻚ‬‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﻻ ﻳﺴﻜﻨﻬﺎ ﺻﺎﺣﺒﻬﺎ ﺑﻨﻮﻡ ‬ ‫ﺍﻟﺒﻴﺖ ﺇﻻ ﺇﻥ ﻭﺍﻓﻘﺖ ﺍﻟﺮﺍﺋﺤﺔ ‬ ‫ﻣﺜﻼ ﻣﻦ ﻛﺎﻥ ﻓﻴﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٢٩/٥‬ ‪ ،١٣٠‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٠/٢‬‬ ‫‪173‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ار‬‫ار‪ :‬ا ب ا‪c‬ي ‪ Ek‬ا‬‫‪ Ek +/ ٢٠٩‬ا‬ ‫ﺇﻥ ﺳﻜﻦ ﻋﻴﺎﻻﺕ ﺑﻴﻨﻬﺎ ﺣﺠﺎﺏ ﻓﻲ ﺑﻴﺖ ﻓﻔﻲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺠﻮﺍﺭ ﺑﻴﻨﻬﺎ ﻓﻴﻘﻄﻌﻮﻥ‬ ‫ﻋﻤﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺤﺎﻟﻬﻢ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻋﺪﻣﻪ ﻗﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺍﻷﺻﺢ ﺃﻧﻪ‬ ‫ﺃﻟﻮﺍﺣﺎ ﻣﻦ ﻋﻮﺩ ﺍﻋﺘﺒﺮ‪ ،‬ﻭﺇﻻ ﺍﻋﺘﺒﺮ ﻣﺎ ﺑﻌﺪﻫﻤﺎ‪ ،‬ﻭﻋﻠﻰ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺤﺠﺎﺏ ﺑﻨﺎﺀ ﺃﻭ‬ ‫ﻛﻞ ﺣﺎﻝ ﻳﻌﻄﻴﻬﻢ ﻷﻧﻬﻢ ﻛﻌﻴﺎﻝ ﻭﻟﺸﺪﺓ ﺍﻟﻘﺮﺏ ﻭﺍﻟﻀﺮ)‪.(١‬‬ ‫ار‪ :‬ا ا‪€5‬‬‫‪ Ek +/ ٢١٠‬ا‬ ‫ﻻ ﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺤﻮﺍﻧﻴﺖ ﺇﻥ ﻟﻢ ﻳﺴﻜﻦ ﻓﻴﻬﺎ ﺑﻞ ﺧﺰﻥ ﻓﻴﻬﺎ ﻣﺎﻝ ﺃﻭ ﺟﻌﻠﺖ‬ ‫ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﺖ ﻓﻴﻬﺎ ﺃﻭ ﻛﺎﻥ ﻳﺼﻨﻊ ﻓﻴﻬﺎ ﻭﻻ ﻣﺴﻜﻦ‬ ‫ﻟﻪ ﺳﻮﺍﻫﺎ ﻓﻬﻲ ﺟﺎﺭ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﻠﺰﻡ ﺇﻻ ﺩﻓﻊ ﻣﻀﺮﺓ ﺍﻟﺮﺍﺋﺤﺔ ﻋﻨﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪:‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﺤﻮﺍﻧﻴﺖ ﻟﻴﺲ ﺑﻴﻨﻬﻢ ﺟﻮﺍﺭ ﺇﻻ ﺇﻥ ﺳﻜﻨﻮﺍ ﻓﻲ ﺣﻮﺍﻧﻴﺘﻬﻢ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ‬ ‫ﻳﻌﻄﻴﻪ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺑﻤﺎ ﺣﺪﺙ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪  C+ / ٢١١‬ق ا ر‬ ‫ﻗﺮﺿﺎ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﻄﻠﺐ‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﻥ ﺗﻘﺮﺿﻪ ﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻚ ‬ ‫ﺍﻟﻘﺮﺽ ﻟﻤﻌﺼﻴﺔ ﻓﺈﻥ ﺍﻟﻘﺮﺽ ﺣﻴﻨﺌﺬ ﻣﻌﺼﻴﺔ ﻭﻻ ﻃﺎﻋﺔ ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻌﺼﻴﺔ‬ ‫ﺍﻟﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺗﻌﻴﻨﻪ ﺇﺫﺍ ﺍﺳﺘﻌﺎﻧﻚ‪ ،‬ﻭﺗﻐﻴﺜﻪ ﺇﺫﺍ ﺍﺳﺘﻐﺎﺛﻚ ﻭﺗﻌﻮﺩ ﻋﻠﻴﻪ ﺇﺫﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٣٠/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٠/٢‬‬ ‫)‪ (٣‬ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺠﻮﺍﺭ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻐﺰﺍﻟﻲ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻟﻴﺲ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻛﻒ ﺍﻷﺫﻯ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺍﺣﺘﻤﺎﻝ‬ ‫ﺃﻳﻀﺎ ﻗﺪ ﻛﻒ ﺃﺫﺍﻩ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺫﻟﻚ ﻗﻀﺎﺀ ﺣﻖ ﻭﻻ ﻳﻜﻔﻲ ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ‪ ،‬ﺑﻞ‬‫ﺍﻷﺫﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﺎﺭ ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺮﻓﻖ‪ ،‬ﻭﺇﺳﺪﺍﺀ ﺍﻟﺨﻴﺮ ﻭﺍﻟﻤﻌﺮﻭﻑ‪ ...‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﺒﺪﺃ ﺟﺎﺭﻩ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﻳﻌﻮﺩﻩ ﻓﻲ‬ ‫ﻻ ‬ ‫ﺍﻟﻤﺮﺽ‪ ،‬ﻭﻳﻌﺰﻳﻪ ﻋﻨﺪ ﺍﻟﻤﺼﻴﺒﺔ‪ ،‬ﻭﻳﻬﻨﺌﻪ ﻋﻨﺪ ﺍﻟﻔﺮﺡ‪ ،‬ﻭﻳﺸﺎﺭﻛﻪ ﺍﻟﺴﺮﻭﺭ ﺑﺎﻟﻨﻌﻤﺔ‪ ،‬ﻭﻳﺘﺠﺎﻭﺯ ﻋﻦ‬ ‫ﺯﻻﺗﻪ‪ ،‬ﻭﻳﻐﺾ ﺑﺼﺮﻩ ﻋﻦ ﻣﺤﺎﺭﻣﻪ‪ ،‬ﻭﻳﺤﻔﻆ ﻋﻠﻴﻪ ﺩﺍﺭﻩ ﺇﻥ ﻏﺎﺏ‪ ،‬ﻭﻳﺘﻠﻄﻒ ﺑﻮﻟﺪﻩ‪ ،‬ﻭﻳﺮﺷﺪﻩ ﺇﻟﻰ‬ ‫=‬‫ﻣﺎ ﻳﺠﻬﻠﻪ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ...‬ﻫﺬﺍ ﺇﻟﻰ ﺟﻤﻠﺔ ﺍﻟﺤﻘﻮﻕ ﺍﻟﺜﺎﺑﺘﺔ ﻟﻌﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪174‬‬ ‫ﺍﻓﺘﻘﺮ‪ ،‬ﻭﺗﺠﻴﺒﻪ ﺇﺫﺍ ﺩﻋﺎﻙ ﻭﺇﻥ ﺍﺳﺘﻌﺎﻧﻚ ﻟﻤﻌﺼﻴﺔ ﺃﻭ ﺩﻋﺎﻙ ﻟﻬﺎ ﺃﻭ ﻷﻣﺮ ﻫﻮ‬ ‫ﻣﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺃﻭ ﺍﺳﺘﻐﺎﺛﻚ ﻛﺬﻟﻚ ﺣﺮﻡ ﻋﻠﻴﻚ ﺃﻥ ﺗﻮﺍﻓﻘﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺗﻌﻮﺩﻩ ﺇﺫﺍ‬ ‫ﻣﺮﺽ ﻭﺗﺸﻬﺪ ﺟﻨﺎﺯﺗﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻓﺘﺘﺒﻌﻬﺎ ﻭﺗﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻌﺰﻳﻪ ﺑﻤﺴﺎﺀﺓ؛ ﺃﻱ‪:‬‬ ‫ﻓﻴﻬﺎ ﺃﻭ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺿﻪ ﺃﻭ ﻣﻮﺗﻪ ﺃﻭ ﻣﺴﺎﺀﺗﻪ ﻓﻲ ﻣﻌﺼﻴﺔ ﻛﺤﺰﻥ ﻋﻠﻰ‬ ‫ﻧﺼﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﻘﺘﺎﻝ ﻓﺘﻨﺔ ﻓﻼ ﺗﻌﺪﻩ ﻭﻻ ﺗﺤﻀﺮ ﺟﻨﺎﺯﺗﻪ ﻭﻻ ﺗﻌﺰﻩ ﻓﻲ ﻣﺴﺎﺀﺗﻪ‪،‬‬ ‫ﻭﺗﺤﻔﻈﻪ ﻓﻲ ﻣﻐﻴﺒﻪ‪ ،‬ﻭﻻ ﺗﺴﺘﻄﻴﻞ ﻋﻠﻴﻪ ﺑﺎﻟﺒﻨﺎﺀ ﻓﺘﺤﺠﺐ ﻋﻨﻪ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ‬ ‫ﺃﻭ ﻣﻮﺿﻊ ﺍﻟﻄﻠﻮﻉ ﻭﺍﻟﻐﺮﻭﺏ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻻ ﺗﺆﺫﻳﻪ ﺑﻘﺘﺎﺭ ﻗﺪﺭﻙ ﺃﻭ ﺷﻮﺍﺋﻚ ﺇﻻ‬ ‫ﺇﻥ ﺃﻋﻄﻴﺘﻪ)‪.(١‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﻥ ﻳﺒﺪﺃﻩ ﺑﺎﻟﺴﻼﻡ ﻭﻻ ﻳﻄﻴﻞ ﻣﻌﻪ ﺍﻟﻜﻼﻡ ﻭﻻ ﻳﻜﺜﺮ ﺍﻟﺴﺆﺍﻝ‬ ‫ﻋﻦ ﺣﺎﻟﻪ ﻭﻳﻔﺼﺢ ﻋﻦ ﺯﻻﺗﻪ ﻭﻻ ﻳﺘﻄﻠﻊ ﻣﻦ ﺍﻟﺴﻄﺢ ﺇﻟﻰ ﻋﻮﺭﺍﺗﻪ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ‬ ‫ﺍﻟﺴﻄﺢ ﻟﺤﺎﺟﺔ ﻛﺈﺻﻼﺣﻪ ﺃﻋﻠﻤﻪ ﻟﻴﺴﺘﺘﺮﻭﺍ ﺇﻥ ﻛﺎﻥ ﻳﺸﺮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻀﺎﻳﻘﻪ ﻓﻲ‬ ‫ﻣﺼﺐ ﺍﻟﻤﺎﺀ ﻣﻦ ﻣﻴﺰﺍﺑﻪ‪ ،‬ﻭﻻ ﻓﻲ ﻃﺮﺡ ﺍﻟﺘﺮﺍﺏ ﺑﻔﻨﺎﺋﻪ‪ ،‬ﻭﻻ ﻳﻀﻴﻖ ﻃﺮﻳﻘﻪ ﺇﻟﻰ‬ ‫ﺩﺍﺭﻩ‪ ،‬ﻭﻻ ﻳﺘﺒﻌﻪ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﻳﺤﻤﻠﻪ ﺇﻟﻰ ﺑﻴﺘﻪ‪ ،‬ﻭﻳﺴﺘﺮ ﻟﻪ ﻣﺎ ﻳﻨﻜﺸﻒ ﻣﻦ ﻋﻮﺭﺍﺗﻪ‪،‬‬ ‫ﻭﻳﻘﻴﻤﻪ ﻣﻦ ﺻﺮﻋﺘﻪ ﺇﺫﺍ ﻧﺎﺑﺘﻪ ﻧﺎﺋﺒﺔ ﻓﻲ ﺟﻤﻴﻊ ﺃﻣﺮﻩ‪ ،‬ﻭﻻ ﻳﻐﻔﻞ ﻣﻦ ﻣﻼﺣﻈﺔ ﺩﺍﺭﻩ‬ ‫ﻋﻨﺪ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﻻ ﻳﺘﺴﻤﻊ ﻛﻼﻣﻪ ﻭﻻ ﻳﻔﺶ ﺳﺮﻩ ﻭﻳﻐﺾ ﺑﺼﺮﻩ ﻋﻦ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺪﻳﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺧﺎﺩﻣﻪ‪ ،‬ﻭﻳﺘﻠﻄﻒ ﻟﻮﻟﺪﻩ ﻓﻲ ﻛﻼﻣﻪ ﻭﻳﺮﺷﺪﻩ ﺇﻟﻰ ﻣﺎ ﻳﺠﻬﻠﻪ ﻣﻦ‬ ‫ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻭﻟﺪﻩ ﺑﻤﺎ ﻳﻐﻴﻆ ﻭﻟﺪﻩ ﺇﻥ ﻟﻢ ﻳﻌﻄﻬﻢ ﻭﻻ ﻳﻔﻌﻠﻪ‬ ‫ﻣﺎ ﻳﻐﻴﻈﻪ ﻭﻟﻮ ﺃﻋﻄﺎﻫﻢ)‪.(٢‬‬ ‫= ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺇﻥ ﺍﻟﻤﺠﺎﻭﺭﺓ ﺗﻮﺟﺐ ﻟﻜﻞ ﻣﻦ ﺍﻟﺤﻖ ﻣﺎ ﻻ ﻳﺠﺐ ﻷﺟﻨﺒﻲ‪ ،‬ﻭﺗﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﻣﺎ ﻻ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻷﺟﻨﺒﻲ‪ .‬ﻓﻴﺒﻴﺢ ﺍﻟﺠﻮﺍﺭ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﻠﻚ ﺍﻟﺠﺎﺭ ﺍﻟﺨﺎﻟﻲ ﻣﻦ ﺿﺮﺭ ﺍﻟﺠﺎﺭ‪،‬‬ ‫ﻭﻳﺤﺮﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﻠﻚ ﺍﻟﺠﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺇﺿﺮﺍﺭ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٩/١١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٣٢/٥‬ ‪ ،١٣٣‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪ ،٣٠٨/٣‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.١٩٥/١١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٤٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠١/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٥٤/١١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ١٥٧/٢‬ ‪.١٥٨‬‬ ‫‪175‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﻭﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﻥ ﺗﺤﺘﻤﻞ ﺃﺫﺍﻩ ﺇﺫﺍ ﺁﺫﺍﻙ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﻟﻪ ﻋﻮﺭﺓ ﺳﺘﺮﺗﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺭﺃﻳﺖ ﻣﻨﻪ ﺍﻟﺤﺴﻨﺔ ﺷﻜﺮﺗﻬﺎ‪ ،‬ﻭﺇﻥ ﺭﺃﻳﺖ ﻣﻨﻪ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻧﺼﺤﺘﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻜﻤﺎ‪.‬‬ ‫ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﻋﻠﻰ ﺟﺎﺭﻩ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﺳﺘﻘﺮﺿﻚ ﺃﻗﺮﺿﺘﻪ‬ ‫ﻭﺇﻥ ﻣﺮﺽ ﻋﺪﺗﻪ ﻭﺇﻥ ﺍﺳﺘﻐﺎﺛﻚ ﺃﻏﺜﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺷﺪﺓ ﻋﺰﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻪ ﺧﻴﺮ‬ ‫ﻫﻨﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺷﻬﺪﺗﻪ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﺣﻔﻈﺘﻪ‪ ،‬ﻭﻻ ﺗﺆﺫﻳﻪ ﺑﻘﺘﺎﺭ ﻗﺪﺭﻙ ﺇﻻ ﺃﻥ ﺗﻬﺪﻱ‬ ‫ﺇﻟﻴﻪ ﻣﻨﻬﺎ«)‪.(١‬‬ ‫‪ ٢١٢‬إذا‪ $e‬ا ر ‪& /‬م ‪N‬ره‬ ‫ﻣﺎ ﺣﺪﺙ ﻷﺣﺪ ﻣﻦ ﻣﺄﻛﻮﻝ ﺃﻭ ﻣﺸﺮﻭﺏ ﻣﻤﺎ ﻟﻢ ﻳﻜﻦ ﻋﻨﺪ ﺟﺎﺭﻩ ﻟﺰﻣﻪ‬ ‫ﺇﺫﺍﻗﺘﻪ ﻣﻨﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺟﻌﻠﻪ ﻟﻸﻛﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻐﻴﺮ ﺍﻷﻛﻞ ﻛﺎﻻﺩﺧﺎﺭ ﺃﻭ ﻟﻠﺒﻴﻊ ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ ﻟﻢ ﺗﻠﺰﻣﻪ ﺇﺫﺍﻗﺔ ﺇﻥ ﻟﻢ ﻳﺄﻛﻞ ﻫﻮ ﺃﻭ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻬﻢ ﻓﺄﻛﻠﻮﺍ ﻟﻢ‬ ‫ﺗﻠﺰﻣﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺒﺮﻭﻥ ﺑﺎﻹﺫﺍﻗﺔ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﺣﺪ ﻓﻲ ﻋﻄﻴﺔ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﺇﻧﻪ‬ ‫ﺃﺟﺮﺍ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻌﻄﻴﻪ ﻓﻲ‬ ‫ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻣﺎ ﻛﺜﺮ ﻓﻬﻮ ﺃﻋﻈﻢ ‬ ‫ﻭﻋﺎﺀ ﺛﻘﻴﻞ؛ ﻷﻧﻪ ﻳﻮﺯﻥ ﻟﻪ ﺍﻟﻮﻋﺎﺀ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻓﻴﻪ ﻭﻟﺰﻡ ﺍﻹﻋﻄﺎﺀ ﻣﻤﺎ ﺣﺪﺙ‬ ‫ﻭﺇﻥ ﻗﻞ؛ ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻣﺎ ﺩﻭﻥ ﻗﻴﻤﺔ ﺍﻟﺪﺭﻫﻢ ﻻ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻹﻋﻄﺎﺀ ﻣﻨﻪ ﺇﺫﺍ ﺣﺪﺙ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫‪/ ٢١٣‬ار ‪ Kk /‬ا ر ‪& /‬م ‪N‬ره‬ ‫ﻣﺮﺍﺭﺍ ﻓﻲ‬ ‫ﺇﻥ ﻛﺎﻥ ﻳﺤﺪﺙ ﻛﻞ ﻳﻮﻡ ﻛﻠﺒﻦ ﻭﺭﻃﺐ ﻭﺯﺑﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺪﺙ ‬ ‫ﻣﻌﺎ‪ ،‬ﺇﻻ ﺇﻥ ﺗﻨﻮﻉ‬ ‫ﺍﻟﻴﻮﻡ ﺃﻭ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﻟﺰﻣﻪ ﺇﻋﻄﺎﺀ ﻭﺍﺣﺪ ﻋﻦ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ‬ ‫ﺍﻟﺤﺎﺩﺙ‪ ،‬ﻭﺳﻮﺍﺀ ﻳﺤﺪﺙ ﺇﻟﻴﻪ ﻓﻲ ﺩﺍﺭﻩ ﻛﺤﻠﺐ ﺷﺎﺗﻪ ﺃﻭ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺪﺍﺭ ﻛﺎﻟﺒﻠﺪﺓ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻣﺎ ﺭﻭﺍﻩ ﺑﻬﺰ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺡ‪،١٠١٤ :‬‬ ‫ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٥٢/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٣/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ،٥٦٠/٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٢٩/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٠١/٢‬ ‪ ،٦٠٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٤٢/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪176‬‬ ‫ﻭﺍﻟﺼﺤﺮﺍﺀ ﻭﺍﻟﺒﻠﺪﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﺪﺩ ﺍﻟﺤﺎﺩﺙ ﻟﺰﻣﻪ ﺇﻋﻄﺎﺀ ﻣﻦ ﻛﻞ ﻧﻮﻉ ﻭﻟﻮ‬ ‫ﺣﺪﺛﺖ ﺑﻤﺮﺓ؛ ﺇﻻ ﺇﻥ ﺃﻋﻄﻰ ﻟﻪ ﻧﺨﻠﺔ ﻳﺨﺮﻓﻬﺎ ﺃﻭ ﺷﺎﺓ ﻳﺤﻠﺒﻬﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ‬ ‫ﻳﺸﻐﻠﻪ ﺑﻪ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳﺤﺪﺙ ﻣﻨﻪ ﺇﻟﻴﻪ ﻣﺎ ﺣﺪﺙ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ ﻧﺨﻠﺔ ﻭﻛﺎﻥ‬ ‫ﺭﻃﺒﺎ ﻟﻴﻌﻄﻴﻪ ﺭﺣﻤﻪ‪ ،‬ﺃﻭ ﺻﺎﺣﺒﻪ‪،‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﻨﻰ ‬ ‫ﻳﺨﺮﻑ ﻧﻮ ﻋﺎ ﺁﺧﺮ ﺃﻋﻄﺎﻩ ﻣﻨﻪ ‬ ‫ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻻ ﻟﻴﺄﻛﻠﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻋﻄﺎﺀ ﺟﺎﺭﻩ)‪.(١‬‬ ‫‪ % ٢١٤‬ا ر ‪N D% +‬ره ‪y‬ط ﻹ‪ok%‬‬ ‫ﻗﺎﻝ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﻋﻘﺒﺔ‪ :‬ﺇﻥ ﺍﺷﺘﺮﻳﺖ ﻓﺎﻛﻬﺔ ﻓﺎﺳﺘﺮﻫﺎ ﻋﻦ ﺟﺎﺭﻙ ﻭﺇﻻ ﻓﺄﻧﻠﻪ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﻔﺎﻛﻬﺔ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﺟﺎﺭﻙ ﻭﻟﻢ ﺗﺒﻠﻐﻪ ﺭﺍﺋﺤﺘﻪ ﻓﻼ ﻳﻠﺰﻣﻚ‬ ‫ﺇﻋﻄﺎﺅﻩ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻭ ﺑﻠﻐﺘﻪ ﺭﺍﺋﺤﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺍﺋﺤﺔ ﻣﻨﻚ ﻓﻌﻠﻴﻚ ﺃﻥ‬ ‫ﺭﻃﺒﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﺟﺎﺭﻩ ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ‪،‬‬ ‫ﺗﻌﻄﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﻣﻦ ﺍﺟﺘﻨﻰ ‬ ‫ﻭﺇﻥ ﻋﻠﻢ ﺟﺎﺭﻩ ﻭﻟﻢ ﻳﻌﻠﻢ ﺁﺧﺮ ﺃﻋﻄﻰ ﻣﻦ ﻋﻠﻢ ﻣﻤﺎ ﺣﺪﺙ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺇﻻ ﺑﻌﺪ‬ ‫ﺍﻧﻘﻀﺎﺋﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻋﻠﻢ ﺍﻟﺠﺎﺭ ﺑﺈﺧﺒﺎﺭ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻭ ﺑﺄﺣﺪ ﻣﻦ ﻋﻴﺎﻟﻪ ﺃﻭ ﻣﻦ‬ ‫ﻏﻴﺮﻫﻢ ﺃﻭ ﺑﺎﻃﻼﻋﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻟﻮ ﺑﺮﺅﻳﺘﻪ ﻓﻲ ﻳﺪ ﻃﻔﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﺄﻧﻪ ﻋﻠﻢ ﻟﻢ‬ ‫ﺟﺎﺭﺍ ﻭﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺠﺎﺭ ﺍﻵﺧﺮ‬ ‫ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﺘﺮ ﻗﺪﺭ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﺠﺎﺭ ﺑﺈﺧﺒﺎﺭﻩ ﺃﻭ ﺑﻐﻴﺮ ﺇﺧﺒﺎﺭﻩ ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻲ ﻟﻬﺬﺍ ﺍﻟﺠﺎﺭ ﺍﻵﺧﺮ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻻ ﻳﺮﻳﺢ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺨﺮﺝ ﺭﺍﺋﺤﺔ ﻻ ﺣﻖ ﻟﺠﺎﺭ ﻓﻴﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺑﻪ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﻻ ﻳﺮﻳﺢ‪ ،‬ﻣﺸﻌﺮ ﺑﺄﻥ ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻟﻠﺰﻭﻡ ﺍﻟﺮﺍﺋﺤﺔ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﻋﻠﺔ ﻷﻥ ﺍﻟﺠﺎﺭ ﻳﻌﻠﻢ ﺑﻬﺎ ﺣﺪﻭﺙ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺎﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺒﺄﻱ‬ ‫ﻭﺟﻪ ﺣﺼﻞ ﻟﻪ ﺍﻟﻌﻠﻢ ﺑﺤﺪﻭﺙ ﺍﻟﺸﻲﺀ ﻣﻦ ﺭﺍﺋﺤﺔ ﺃﻭ ﻣﺸﺎﻫﺪﺓ ﻟﺰﻡ ﻟﻪ ﺍﻹﻋﻄﺎﺀ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٣٤/٥‬ ‪ ،١٣٦‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٢/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،١٩٦/١١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪،٢٣٧/٥‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٥٤/٢‬ ‪.١٥٥‬‬ ‫‪177‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫‪ ] ٢١٥‬ا ر ‪ +#‬ا‪y‬اه ‪N‬ره‬ ‫ﺭﻃﺒﺎ ﻓﻲ ﻧﺨﻠﺔ‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﺣﻖ ﻟﻠﺠﺎﺭ ﻓﻴﻤﺎ ﺍﺷﺘﺮﺍﻩ ﺟﺎﺭﻩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺍﺷﺘﺮﻯ ‬ ‫ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻗﻴﺪﻩ ﺑﻌﺾ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺮﺍﺀ ﻣﻦ‬ ‫ﺍﻟﺴﻮﻕ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻨﺪ ﺟﺎﺭﻩ ﻣﺎ ﻳﺸﺘﺮﻱ ﺑﻪ ﺃﻭ ﻛﺎﻥ ﻻ ﻳﺒﺎﻉ ﻟﻪ ﺃﻭ ﻓﺮﻍ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺒﺎﻉ ﺑﻤﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻭﻻ ﻳﻄﻴﻖ ﺑﺪﻟﻪ ﻣﻤﺎ ﻳﺒﺎﻉ ﺑﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﻤﻮﺍﻧﻊ ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻪ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﻓﻲ ﻣﻨﺰﻝ ﺍﻟﺴﻮﻕ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‬ ‫ﺣﻖ ﺍﻟﺠﺎﺭ ﻓﻴﻤﺎ ﺍﺷﺘﺮﻭﻩ ﻣﻦ ﺳﻮﻗﻬﻢ ﺃﻭ ﻣﻦ ﺳﻮﻕ ﺁﺧﺮ ﻓﻲ ﺳﻮﻗﻬﻢ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻦ ﻓﻲ ﺳﻮﻗﻬﻢ ﻣﺜﻠﻪ ﻟﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﺠﺎﺭ ﻟﺠﺎﺭﻩ ﺇﺫﺍ ﻃﺒﺦ‬ ‫‪‬‬ ‫ﺃﺭﺯﺍ ﺃﻭ ﻏﻴﺮﻩ ﻭﻋﻠﻢ ﺑﻪ ﺃﻥ ﻳﻄﻌﻤﻪ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻟﺠﺎﺭ ﻛﺎﻟﺮﺣﻢ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺼﻠﺔ)‪.(١‬‬ ‫‪ $. ٢١٦‬ا ر  ر‪H‬‬ ‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺼﻞ ﺟﺎﺭﺗﻪ ﻭﺍﻟﺘﻲ ﻣﻦ ﺃﺭﺣﺎﻣﻪ ﻭﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﻤﻦ ﻳﺪﺧﻞ ﻣﺜﻠﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻬﻤﺎ ﺇﻥ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻣﺮﻳﻀﺔ ﻭﻟﻮ ﻧﺎﺋﻤﺔ‬ ‫ﻣﺴﺘﺘﺮﺓ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ ﻛﻠﻤﻬﺎ ﻣﻦ ﺍﻟﺒﺎﺏ ﺃﻭ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺤﺠﺎﺏ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ‬ ‫ﻭﺍﺻﻠﻬﺎ ﺑﺴﻼﻡ ﻭﺇﻋﻼﻡ ﺑﻪ)‪.(٢‬‬ ‫‪ $. ٢١٧‬ا ر ا‪VA‬‬ ‫ﻋﻠﻰ ﺍﻟﻐﺮﻳﺐ ﺍﻟﺬﻱ ﻳﺴﻜﻦ ﺑﺠﻮﺍﺭ ﻗﻮﻡ ﺃﻥ ﻳﺼﻠﻬﻢ ﻭﻳﺼﻠﻮﻩ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﻴﺖ‬ ‫ﻣﻘﺼﺮﺍ‪ ،‬ﻭﺗﻘﺴﻢ ﻭﺻﻴﺔ ﺍﻟﺠﻴﺮﺍﻥ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻟﻐﻴﺮﻩ ﺃﻭ ﻛﺎﻥ‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻫﻞ ﺃﻥ ﺗﻈﻬﺮ ﻟﻬﻢ ﺃﻧﻬﻢ ﻣﺤﺴﻨﻮﻥ ﻭﻟﻮ ﻣﺴﻴﺌﻴﻦ؛ ﻷﻥ‬ ‫ﻟﻬﻢ ﺃﻥ ﻻ ﻳﻈﻬﺮ ﻋﻴﻮﺑﻬﻢ ﻓﻲ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﺳﻜﻨﺖ ﺟﻤﺎﻋﺔ ﺑﻤﻨﺰﻝ ﻟﻜﻞ ﻓﻴﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٣٧/٥‬ ‪ ،١٣٨‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٣/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٤٣٠/٣‬ ‪.٤٣١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٣٨/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪178‬‬ ‫ﺑﻴﺖ ﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ ﻓﻼ ﻳﺠﺰﻱ ﻣﻦ ﻟﺰﻣﺘﻪ ﻣﻮﺍﺻﻠﺘﻬﻢ ﺇﻻ ﺃﻥ ﻳﺼﻠﻬﻢ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺑﻌﻀﻬﻢ ﻓﻲ ﺑﻴﻮﺗﻬﻢ ﻭﺇﻥ ﻟﻢ ﻳﺨﺘﺺ ﻛﻞ ﺑﺒﻴﺘﻪ ﺃﺟﺰﺃﻩ ﺇﻥ‬ ‫‬ ‫ﻭﺟﺪ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﻋﻠﻢ ﻣﻦ ﻏﺎﺏ ﻣﻨﻜﻢ ﺇﻧﻲ ﻗﺪ ﻭﺍﺻﻠﺖ)‪.(١‬‬ ‫‪ / ٢١٨‬ذ‪ V9‬إ‪N K‬ره أو ر‪  # +‬ه‬ ‫ﻣﻦ ﻭﺻﻞ ﻣﻨﺰﻝ ﺟﺎﺭﻩ ﺃﻭ ﺭﺣﻤﻪ ﻓﻠﻢ ﻳﺠﺪﻩ ﻓﻴﻪ ﺃﻭ ﺍﺳﺘﺄﺫﻥ ﻓﻠﻢ ﻳﺆﺫﻥ‪ ،‬ﻭﻧﻮﻯ‬ ‫ﺛﺎﻧﻴﺎ ﻓﻬﻮ‬ ‫ﺻﻠﺘﻪ ﻟﻢ ﺗﻠﺰﻣﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻘﻴﻪ ﺃﻭ ﺃﻋﻠﻢ ﺇﻟﻴﻪ ﺑﺤﺎﻟﻪ ﺃﺟﺰﺃﻩ ﻭﺇﻥ ﺃﻋﺎﺩ ‬ ‫ﺃﻓﻀﻞ‪ ،‬ﻭﺇﻥ ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺍﻟﺒﻴﺖ ﺇﻧﻪ ﻣﻮﺿﻊ ﻛﺬﺍ ﻟﻢ ﻳﻠﺰﻣﻪ ﻭﺻﻮﻟﻪ ﻓﻴﻪ ﻭﻟﻴﻌﻠﻤﻪ ﺇﻥ‬ ‫ﻟﻘﻴﻪ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺘﺮ ﻋﻨﻪ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻣﻦ ﻳﻌﻠﻤﻪ ﺑﻮﺻﻮﻟﻪ)‪.(٢‬‬ ‫‪ $. ٢١٩‬ا‪ A,‬ا‪++‬‬ ‫ﺻﻐﻴﺮﺍ ﻳﻌﺮﻑ ﺍﻟﺨﻴﺮ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﺠﻔﺎ ﻣﻦ ﺍﻟﺒﺮ ﻭﺟﺒﺖ ﺻﻠﺘﻪ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﺍﻟﺠﺎﺭ‬ ‫ﻭﻟﺰﻡ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻻ ﺻﻠﺔ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ)‪.(٣‬‬ ‫‪ $. ٢٢٠‬ا‪ !a 6# P`+‬وا‬ ‫ﻭﺍﺣﺪﺍ ﻟﻢ ﻳﺠﺰ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﻛﺎﻷﺑﻮﻳﻦ ﺃﻭ ﺍﻷﺧﻮﻳﻦ ﺃﻭ ﺍﻟﺰﻭﺟﻴﻦ ﺳﻜﻨﺎ ﺑﻴ ﺘﺎ‬ ‫ﻣﻌﺎ ﻭﻗﺼﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﺇﻻ ﺇﻥ ﺍﻋﺘﻘﺪ ﻭﺻﻮﻟﻬﻤﺎ ‬ ‫ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺬﻱ ﻭﺟﺪﻩ ﺑﻘﺼﺪﻫﻤﺎ‪ ،‬ﻭﻳﺠﺰﻱ ﺫﺍﺕ ﺣﻴﺎﺀ ﺃﻥ ﺗﺼﻞ ﻣﻨﺰﻟﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ‬ ‫ﺃﻥ ﻳﻌﺮﻑ ﺷﺨﺼﻬﺎ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻛﺜﺮ ﺟﻴﺮﺍﻧﻪ ﻭﻋﻨﺪﻩ ﻗﻠﻴﻞ ﻟﺤﻢ ﻳﺸﻮﻳﻪ ﺃﻭ ﻳﻄﺒﺨﻪ ﻓﺈﻥ‬ ‫ﻫﺎﺝ ﻋﻠﻴﻬﻢ ﻗﺘﺎﺭﻩ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﻴﻠﻬﻢ ﻣﻨﻪ ﻭﺇﻻ ﻓﻼ ﻳﺄﺛﻢ ﺇﻥ ﻭﺻﻞ ﺑﻌﻀﻬﻢ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٠٣/٢‬ ‪.٦٠٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٨/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٤٦/١١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٣٨/٥‬ ‪.٢٣٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٢/٢‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٣٨/٥‬ ‪.١٣٩‬‬ ‫‪179‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫‪ ٢٢١‬اﻹن  ر وذي ا‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﻭﺍﻟﺼﺎﺣﺐ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﻭﻛﻒ ﺍﻷﺫﻯ ﻋﻨﻬﻢ‪،‬‬ ‫ﻭﺇﻥ ﺳﺄﻟﻮﻙ ﺣﺎﺟﺔ ﺍﺣﺘﺎﺟﻮﻫﺎ ﻭﻗﺪﺭﺕ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﺨﻒ ﻫﻼﻛﻬﻢ‬ ‫ﻭﺗﻠﻔﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﺗﻠﻒ ﻋﻀﻮ ﺃﻭ ﻣﻨﻔﻌﺘﻪ ﻣﻨﻬﻢ ﺇﻥ ﻣﻨﻌﺘﻬﻢ ﻓﻼ ﻋﻠﻴﻚ)‪.(١‬‬ ‫‪ ٢٢٢‬اﻹ‪!5‬ر ‪ K%‬ا ر وذي ا‬ ‫ﻣﻨﻜﺮﺍ ﺃﻭ ﺍﻷﻣﺮ‬ ‫‬‫ﺣﻜﻢ ﺍﻟﺠﺎﺭ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ﻓﻲ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﻓﻌﻠﻮﺍ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﻛﻐﻴﺮﻫﻢ ﻓﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺇﻻ ﻓﻬﻢ ﺁﻛﺪ ﻣﻦ ﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﺴﻦ‪ :‬ﻳﺠﻲﺀ ﺍﻟﺮﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺘﻌﻠﻘﺎ ﺑﺠﺎﺭﻩ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺇﻥ ﻫﺬﺍ‬ ‫ﺧﺎﻧﻨﻲ؛ ﻓﻴﻘﻮﻝ‪ :‬ﻭﻋﺰﺗﻚ ﻭﺟﻼﻟﻚ ﻣﺎ ﺧﻨﺘﻪ ﻓﻲ ﺃﻫﻞ ﻭﻻ ﻣﺎﻝ؛ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﺻﺪﻕ‬ ‫ﻭﻟﻜﻦ ﺭﺁﻧﻲ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻭﻟﻢ ﻳﻨﻬﻨﻲ ﻋﻨﻬﺎ ﻓﻴﺆﺟﺮ‪.‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺒﻐﺾ ﺟﺎﺭﻩ ﺍﻟﻔﺎﺳﻖ ﺩﻭﻥ ﻗﻄﻊ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﻠﺔ‪،‬‬ ‫ﺿﺮﺍ ﺇﺫﺍ ﺃﻣﺮﻩ ﺃﻭ ﻧﻬﺎﻩ)‪.(٢‬‬ ‫ﻭﻳﺴﻌﻪ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ ﻓﻲ ﺻﺎﺩﺭ ﻣﻨﻪ ﻣﻦ ﻗﺒﻴﺢ ﺇﻥ ﺧﺎﻑ ﻣﻨﻪ ‪‬‬ ‫ز  ر ‪& /‬م ‪N‬ره‬‫‪ / ٢٢٣‬ﻻ ‬ ‫ﻃﻌﺎﻣﺎ ﺑﺎﻟﺪﻻﻟﺔ ﺇﻟﻰ ﺑﻴﺘﻪ‬ ‫‬‫ﻣﻦ ﺍﺿﻄﺮ ﻟﻠﻤﻴﺘﺔ ﻓﻼ ﺣﻖ ﻓﻴﻬﺎ ﻟﻠﺠﺎﺭ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ‬ ‫ﻟﺰﻣﻪ ﺇﻋﻄﺎﺀ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻧﺰﻋﻪ ﻷﻭﻻﺩﻩ ﺑﺎﻟﺤﺎﺟﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻼ ﻧﺰﻭﻉ ﻓﻼ‬ ‫ﻳﻠﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻡ ﻏﻴﺮﻩ ﺑﺎﻟﺪﻻﻟﺔ ﻓﻼ ﺣﻖ ﻋﻠﻴﻪ ﻟﺠﻴﺮﺍﻧﻪ‪،‬‬ ‫ﻷﻧﻪ ﻟﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﺃﻛﻞ‪ ،‬ﻻ ﻋﻠﻰ ﻣﻦ ﺃﺧﺬ ﺇﻟﻰ ﺑﻴﺘﻪ‪ ،‬ﻭﺿﺎﺑﻂ ﺍﻟﺪﻻﻟﺔ ﺃﻧﻬﺎ ﻋﻠﻰ‬ ‫ﻗﺪﺭ ﻣﺎ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻳﺘﺮﺗﺐ ﺍﻹﻋﻄﺎﺀ ﻟﻠﺠﺎﺭ ﻭﻋﺪﻡ ﺍﻹﻋﻄﺎﺀ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٩/٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣١/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٣٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٥/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،١٩٣/١١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣٠/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٠/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪180‬‬ ‫‪ / ٢٢٤‬ﻻ  ‪ F/‬إ‪k%‬ء ا ر‬ ‫ﻟﺤﻤﺎ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﺍﻟﺼﻴﺎﺩ ﺇﻥ ﺻﺎﺩ ﻟﺒﻴﻊ ﻓﺬﺑﺢ ﺃﻭ ﻟﻢ ﻳﺬﺑﺢ‪ ،‬ﻭﺍﻟﺘﺎﺟﺮ ﺇﻥ ﺍﺷﺘﺮﻯ ‬ ‫ﻟﺘﺠﺮ‪ ،‬ﻭﺍﻟﺠﺰﺍﺭ ﺇﻥ ﺍﺷﺘﺮﻯ ﺩﻭﺍﺏ ﻓﺬﺑﺤﻬﺎ ﻟﻠﺘﺠﺮ ﺃﻭ ﺫﺑﺢ ﻟﻠﻨﺎﺱ ﺑﺄﺟﺮﺓ ﻣﻦ ﺍﻟﻠﺤﻢ‬ ‫ﺃﻭ ﺫﺑﺢ ﺩﻭﺍﺑﻪ ﻟﺘﺠﺮ ﻓﻼ ﻳﻠﺰﻣﻬﻢ ﻟﺠﺎﺭﻫﻢ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺫﺑﺢ ﺑﺄﺟﺮﺓ ﻣﻦ ﺍﻟﻠﺤﻢ‬ ‫ﻟﻴﺄﻛﻠﻪ ﺃﻋﻄﻰ ﺟﺎﺭﻩ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﻣﻠﻚ ﺷﻴ ﺌﺎ ﺑﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻤﻠﻚ ﻛﻠﻬﺎ؛ ﻛﻬﺒﺔ‬ ‫ﻭﺻﺪﻗﺔ ﻭﺃﺟﺮﺓ ﻭﺻﺪﺍﻕ ﻭﺃﺭﺵ ﻭﻛﻔﺎﺭﺓ ﻭﺷﺮﺍﺀ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻛﺤﺎﺩﺙ ﻣﻦ ﻏﻠﺔ ﻧﺨﻠﻪ‬ ‫ﺃﻭ ﺷﺠﺮﻩ ﺃﻭ ﻏﻨﻤﻪ ﺃﻭ ﺇﺑﻠﻪ ﺃﻭ ﺑﻘﺮﻩ ﺃﻭ ﺯﺭﻋﻪ ﻭﻧﺤﻮ ﺫﻟﻚ ﺇﺫﺍ ﺟﻌﻠﻪ ﻟﻼﺩﺧﺎﺭ ﺑﻤﺪﺓ‬ ‫ﻃﻮﻳﻠﺔ ﺃﻭ ﻗﺼﻴﺮﺓ ﻟﻴﺒﻴﻌﻪ ﺃﻭ ﻟﻴﻬﺒﻪ ﺃﻭ ﻟﻴﺨﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺑﻌﺪ‬ ‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﻓﻲ ﺣﻴﻨﻪ ﺑﻼ ﺍﺩﺧﺎﺭ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺃﻭ ﺍﺩﺧﺮﻩ‬ ‫ﻟﻴﺄﻛﻠﻪ ﺑﻌﺪ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ ﺇﻋﻄﺎﺀ ﺍﻟﺠﻴﺮﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺃﻛﻞ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻋﻄﺎﻫﻢ‪ ،‬ﺇﻧﻤﺎ‬ ‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﻄﻮﺍ ﻣﻤﺎ ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﺄﻛﻠﻮﻥ ﻣﻨﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ﻣﻨﻪ ﺷﻲﺀ)‪.(١‬‬ ‫‪ ٢٢٥‬إ‪k%‬ء ا‪  /& / J‬ره‬ ‫ﺇﻥ ﻧﺰﻝ ﺿﻴﻒ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﺑﻘﻮﻡ‪ ،‬ﺃﻱ‪ :‬ﻓﻴﻬﻢ ﺃﻭ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻌﻪ ﻣﺎ ﻟﻴﺲ‬ ‫ﻋﻨﺪﻫﻢ ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﻣﻨﻪ ﺇﻥ ﻧﺰﻝ ﺑﻘﺮﺑﻬﻢ ﺃﻭ ﺃﺿﺎﻓﻮﻩ ﺃﻭ ﺟﺎﻭﺭ ﺑﻌﻀﻬﻢ ﻓﻲ‬ ‫ﺍﻟﺪﻭﺭ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻧﺰﻝ ﻓﻲ ﺩﺍﺭﻙ ﻓﺠﻴﺮﺍﻥ ﺩﺍﺭﻙ ﺟﻴﺮﺍﻥ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﻌﻠﻤﻮﺍ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻤﻮﺍ ﺑﻪ ﺃﻭ ﻭﺟﺪﻭﺍ ﺭﻳﺤﻪ ﻟﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻏﻴﺮ ﻣﻐﻠﻖ ﻋﻠﻴﻪ ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻋﻄﺎﺀ ﺍﻟﺠﺎﺭ ﺇﻥ ﺃﻋﻄﻰ ﺿﺮﻭﺭﺓ ﻛﺤﺎﻣﻞ‬ ‫ﻭﺟﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻐﻠﻘﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻓﺘﺢ ﻭﻋﺎﺀ ﺫﻟﻚ ﻟﻴﺄﻛﻞ ﻣﻨﻪ ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﻟﻤﻦ ﺫﻛﺮ ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ ﻋﻠﻤﻮﺍ ﺑﻪ ﻻ ﺇﻥ ﻟﻢ ﻳﻔﺘﺤﻪ ﺃﻭ ﻓﺘﺤﻪ ﻟﻐﻴﺮ ﺍﻷﻛﻞ ﻛﺎﻟﺒﻴﻊ‪،‬‬ ‫ﺃﻭ ﻛﺎﻥ ﻳﻔﺘﺤﻪ ﻗﺒﻞ ﻧﺰﻭﻝ ﺑﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٠/٥‬ ‪.١٤١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٢/٥‬ ‪.١٤٣‬‬ ‫‪181‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫‪ € 6# _& / ٢٢٦‬وأ‪ 6# CP‬آ‪3‬‬ ‫ﺇﻥ ﻃﺒﺦ ﻗﻮﻡ ﺑﺒﻴﺖ ﻭﺃﻛﻠﻮﺍ ﻓﻲ ﺁﺧﺮ ﻟﺰﻣﻬﻢ ﺇﻋﻄﺎﺀ ﺟﺎﺭ ﺑﻴﺖ ﺃﻛﻞ ﻓﻴﻪ ﻳﻤﻴ ﻨﺎ‬ ‫‬ ‫ﻭﺷﻤﺎﻻ ﻭﻏﻴﺮﻫﺎ ﺑﺤﺴﺎﺏ ﺍﻟﻌﺪﺩ ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺣﺪ ﺍﻟﺠﺎﺭ ﺇﻥ ﻋﻠﻤﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻌﻠﻤﻮﺍ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﻌﻄﻮﻥ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻃﺒﺨﻮﺍ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﻌﻄﻰ ﺃﻫﻞ ﺟﺎﺭ ﺑﻴﺖ ﻃﺒﺦ ﻷﻧﻪ ﺿﺮﻫﻢ ﺑﻘﺘﺎﺭﻩ ﺃﻭ ﻋﻠﻤﻮﺍ‪ ،‬ﻭﺃﻫﻞ ﺑﻴﺖ ﺟﺎﺭ‬ ‫ﺃﻛﻞ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﻛﻞ ﻣﺎ ﺣﺪﺙ ﻓﻲ ﺑﻴﺖ ﻭﺃﻛﻞ ﻓﻲ ﻏﻴﺮﻩ ﻣﻤﺎ ﻟﻴﺲ ﻃﺒﻴﺨ ﺎ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﺇﻥ ﻃﺒﺨﻮﺍ ﻓﻲ ﺍﻟﺠﻨﺎﻥ ﻓﺄﻛﻠﻮﺍ ﻓﻴﻪ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﻢ ﺇﻻ ﺇﻥ‬ ‫ﻛﺎﻥ ﻟﻬﻢ ﺟﺎﺭ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺭﻓﻌﻮﺍ ﺫﻟﻚ ﻟﺒﻴﺘﻬﻢ ﻓﻠﻴﻌﻄﻮﺍ ﻟﺠﺎﺭﻫﻢ‪ ،‬ﻭﺇﻥ ﺣﺪﺙ ﺇﻟﻴﻪ‬ ‫ﺷﻲﺀ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻟﻢ ﻳﺤﻀﺮ ﺟﻴﺮﺍﻧﻬﻢ ﻓﻲ ﺑﻴﻮﺗﻬﻢ ﻓﺈﻧﻪ ﻳﺮﻓﻊ ﻟﻬﻢ ﻣﻨﻪ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺇﻥ ﻟﻢ ﻳﺤﻀﺮﻭﺍ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ﺷﻲﺀ)‪.(١‬‬ ‫‪ ٢٢٧‬ا‪ ] / $+‬ا ر‬ ‫ﻻ ﺗﺠﺰﻱ ﻣﺤﺎﻟﻠﺔ ﺟﺎﺭ ﻓﻲ ﻣﻨﻊ ﺗﻮﺍﺻﻞ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻗﻄﻌﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻷﻧﻪ ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﺣ ‪‬ﻘﺎ ﻟﻤﺨﻠﻮﻕ ﻣﻌﻴﻦ‪ ،‬ﻟﻜﻨﻪ ﻛﺄﻧﻪ ﺣﻖ ﷲ؛ ﻷﻥ ﺍﷲ ‪ 2‬ﺃﻣﺮﻧﺎ ﺑﻪ ﻟﺒﻘﺎﺀ ﺍﻷﻟﻔﺔ‬ ‫ﻭﻋﻤﺮﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻣﺪﺗﻬﺎ‪ ،‬ﻭﻓﻲ ﺗﺮﻙ ﺫﻟﻚ ﺗﻨﺎﻓﺮ ﻭﺧﺮﺍﺏ؛ ﻭﻛﺬﺍ ﻓﻲ ﻋﺪﻡ ﺍﻻﺣﺘﺠﺎﺭ ﺇﻥ‬ ‫ﺣﺠﺮ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻄﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻣﻀﻰ ﻓﻠﻴﺘﻮﺑﻮﺍ ﻣﻨﻪ ﻭﻳﺠﺰﺋﻬﻢ ﺍﻟﺘﺤﺎﻟﻞ ﻣﻨﻪ)‪.(٢‬‬ ‫‪ ٢٢٨‬ا‪D/‬ع ا ر ‪ %‬أ‪N $k% c3‬ره‬ ‫ﻻ ﺷﻐﻞ ﺑﺘﺤﺠﻴﺮ ﺑﻌﺾ ﻋﻠﻰ ﺑﻌﺾ ﺃﻥ ﻳﻌﻄﻴﻪ ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻌﻄﻴﻪ ﻭﻟﻮ ﺣﺠﺮ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺭﺩ ﻟﻪ ﻣﺎ ﺃﻋﻄﺎﻩ ﺃﻣﺴﻜﻪ ﻭﻻ ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﺯﺍﺩ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻩ ﺃﻭﻝ ﻣﺮﺓ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٣/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٣/٥‬ ‪ ،١٤٤‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٤/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢١٢/١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪182‬‬ ‫ﻓﻼ ﻳﻘﺒﻞ ﺍﻟﺰﺍﺋﺪ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ ﺯﺍﺩﻩ ﻇﻨ‪‬ﺎ ﻣﻨﻪ ﺃﻥ ﺍﻟﺮﺩ ﻟﻠﻘﻠﺔ ‬ ‫ﻣﺜﻼ ﻓﺘﻜﻮﻥ ﺍﻟﺰﻳﺎﺩﺓ‬ ‫ﺑﻼ ﻃﻴﺐ ﻧﻔﺲ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺃﻋﻄﺎﻩ ﺃﻭﻝ ﻣﺮﺓ ﻭﻳﺮﺩ ﺇﻟﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺮﺍﺩ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻤﻨﺰﻝ ﺃﻭ ﺃﺣﺪ ﻣﻦ ﻋﻴﺎﻟﻪ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺇﺫﺍ‬ ‫ﺣﺼﻠﺖ ﺑﻼ ﻃﻴﺐ ﻟﻢ ﺗﺤﻞ ﺑﺄﻱ ﻭﺟﻪ ﺣﺼﻠﺖ ﺇﺫﺍ ﻋﻠﻢ ﺃﻭ ﻇﻦ ﺃﻭ ﺑﺎﻧﺖ ﺃﻣﺎﺭﺓ ﺃﻥ‬ ‫ﺟﻴﺪﺍ ﺃﻭ ﺃﻋﻄﺎﻩ ﻣﻦ‬ ‫ﺟﻴﺪﺍ ﻓﻮﻗﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﺑﺪﻝ ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ﻟﻠﻘﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺭﺩﻩ ﺭﺍﺩ ﻓﺄﺑﺪﻝ ‬ ‫ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﺑﻌﺪ ﺍﻟﺮﺩ ﻓﻠﻪ ﺃﺧﺬ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻗﻴﻤﺘﻪ ﻟﻸﻭﻝ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄﺎﻩ ﻭﺭﺩ ﻟﻪ‬ ‫ﺃﻳﻀﺎ ﺃﻋﻄﺎﻩ ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﺩﻩ ﺃﻣﺴﻜﻪ)‪.(١‬‬ ‫ﺃﻣﺴﻜﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺙ ﺷﻲﺀ‪ ،‬‬ ‫‪ ٢٢٩‬إ‪k%‬ء ا ر ا‪c‬ي ﻻ ‪& CPi‬م ‪N‬ره‬ ‫ﺇﻥ ﻛﺎﻥ ﺟﺎﺭﻩ ﻳﻬﻮﺩ ‪‬ﻳﺎ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﺎ ﻻ ﻳﺄﻛﻞ ﻃﻌﺎﻣﻪ ﻓﺈﻧﻪ ﻳﻌﻄﻴﻪ‪ ،‬ﻳﻌﻨﻮﻥ ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻳﺮﺩﻩ ﻛﻠﻤﺎ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﻴﻞ ﻓﻴﻪ‪ :‬ﺑﺎﻟﺮﺧﺼﺔ‪ ،‬ﺃﻱ‪ :‬ﻗﻴﻞ ﻓﻲ ﺫﻟﻚ‬ ‫ﺑﺎﻟﺮﺧﺼﺔ ﺃﻥ ﻻ ﻳﻌﻄﻲ ﻟﻤﻦ ﻻ ﻳﺄﻛﻞ ﻃﻌﺎﻣﻪ ﻣﻦ ﻳﻬﻮﺩﻱ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﺭﺍﺩﻭﺍ ﺑﻐﻴﺮﻩ‬ ‫ﺍﺳﺘﻘﺬﺍﺭﺍ ﻟﻪ ﺃﻭ ﻧﺤﻮ‬ ‫‬‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﻣﻦ ﻻ ﻳﺄﻛﻠﻪ‬ ‫‬‫ﻣﻮﺣﺪﺍ ﺃﻭ‬ ‫‬‫ﻛﻞ ﻣﻦ ﻻ ﻳﺄﻛﻠﻪ ﺗﺪﻳ ﻨﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻻ ﻳﺄﺧﺬﻩ ﻣﻌﺎﺩﺍﺓ ﻟﻪ ﻓﻼ ﻳﺘﺮﻙ ﺍﻹﻋﻄﺎﺀ ﻟﻪ)‪.(٢‬‬ ‫‪ ٢٣٠‬إ‪k%‬ء ا ر ا‪c‬ي ‪& / V‬م ‪N‬ره‬ ‫ﻟﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ ﻭﻟﻮ ﺍﺳﺘﺮﺍﺑﻪ ﺟﺎﺭﻩ ﻭﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺃﻥ ﻳﺠﺎﻧﺐ ﺍﻟﺮﻳﺒﺔ‪،‬‬ ‫ﻭﺃﻥ ﻻ ﻳﻌﻄﻲ ﺟﺎﺭﻩ ﺇﻻ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮ ﺟﺎﺭﻩ؛ ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺮﻳﺐ ﺍﻟﺠﺎﺭ‬ ‫ﻣﺎﻝ ﺟﺎﺭﻩ‪ ،‬ﻭﻻ ﺍﻟﺰﻭﺟﺔ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﺍﻟﻐﺮﻳﻢ ﻣﺎﻝ ﻣﺪﻳﺎﻧﻪ‪ ،‬ﻭﻻ ﺍﻟﻌﺒﺪ ﻣﺎﻝ‬ ‫ﺳﻴﺪﻩ‪ ،‬ﻭﻻ ﺗﺴﺘﺮﺍﺏ ﺍﻟﺴﻜﺔ ﻓﻴﺠﻮﺯ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺘﻴﻘﻦ ﺃﻧﻪ ﺣﺮﺍﻡ ﺃﻭ ﺗﻘﻮﻯ ﺍﻟﺮﻳﺒﺔ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻬﻢ ﺍﺟﺘﻨﺎﺏ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻨﺒﻮﺍ ﺗﻮﺭ ﻋﺎ ﻓﺤﺴﻦ‪ ،‬ﻭﺃﻣﺎ ﺿﺎﺑﻂ‬ ‫ﺍﻹﻋﻄﺎﺀ ﻓﺈﻧﻤﺎ ﻳﻌﻄﻲ ﺍﻟﺠﺎﺭ ﺟﺎﺭﻩ ﻣﻤﺎ ﺍﻋﺘﻘﺪ ﺣﻠﻪ ﺑﻘﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻏﻴﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٤/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٤/٥‬‬ ‫‪183‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﻣﺘﺮﻭﻙ‪ ،‬ﻓﺎﻟﺮﻳﺒﺔ ﺍﻟﻌﺎﺭﺿﺔ ﺇﺫﺍ ﺃﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺇﺑﺎﺣﺘﻬﺎ ﻓﻠﻴﻌﻄﻪ ﻣﻨﻬﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺄﺧﺬ ﺑﺬﻟﻚ ﺍﻟﻘﻮﻝ ﺑﻞ ﺟﻬﻞ ﺣﺎﻟﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺃﻧﻪ ﻳﺄﺧﺬ ﺑﻪ ﻭﻻ ﻳﻌﻄﻴﻪ‬ ‫ﻣﻦ ﺍﻟﺤﺮﺍﻡ ﻭﻻ ﻣﻦ ﺍﻟﺮﻳﺒﺔ ﺍﻟﻤﺤﻘﻘﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺤﻘﻘﺔ ﻛﺎﻟﻌﺎﺭﺿﺔ ﻓﻲ ﺃﻧﻬﺎ ﺗﺤﻞ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﺎ ﻳﺨﺘﻠﻒ ﻓﻴﻪ ﻛﻠﺤﻢ ﺫﺑﻴﺤﺔ‬ ‫ﻭﻗﻊ ﻓﻴﻬﺎ ﺗﺤﺮﻡ ﺑﻪ ﻋﻨﺪ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬ ﺑﻘﻮﻝ ﺍﻟﺤﻞ ﺃﻋﻄﺎﻩ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺃﻧﻪ ﺁﺧﺬ ﺑﻘﻮﻝ ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﺍﻷﺣﻮﻁ ﺃﻥ ﻳﺨﺒﺮﻩ ﺑﺎﻟﻮﺍﻗﻊ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺍﻋﺘﻘﺎﺩﻩ ﻓﻴﻬﺎ)‪.(١‬‬ ‫‪ 6k K/ ٢٣١‬ا ر ‪N‬ره ‪/& /‬‬ ‫ﻳﻌﻄﻲ ﺍﻟﺠﺎﺭ ﺟﺎﺭﻩ ﻣﻦ ﺁﻧﻴﺔ ﺍﻟﻄﻌﺎﻡ ﻣﺮﺓ ﺇﺫﺍ ﻓﺘﺤﻬﺎ ﻷﻛﻠﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ‬ ‫ﺃﻋﻄﺎﻫﻢ ﺣﻴﻦ ﺣﺪﺙ ﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺨﺰﻧﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻋﺎﺀ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻹﻋﻄﺎﺀ ﺇﻥ‬ ‫ﻣﻔﺘﻮﺣﺎ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ‪ ،‬ﺃﻭ ﻓﺘﺢ ﺑﻌﺪ ﺇﻏﻼﻕ‬ ‫‬‫ﻓﺘﺤﺖ ﻟﻐﻴﺮ ﺍﻷﻛﻞ ﻛﺒﻴﻊ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻐﻴﺮ ﺃﻛﻞ ﺛﻢ ﺷﺮﻉ ﻓﻲ ﺍﻷﻛﻞ ﻣﻨﻪ ﻟﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ ﻛﻤﺎ ﺇﺫﺍ ﻓﺘﺢ ﻓﺄﻛﻞ‪ ،‬ﺑﻞ ﺍﻟﻔﺘﺢ‬ ‫ﺷﺎﻣﻞ ﻟﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻓﺘﺢ ﻟﻸﻛﻞ ﻭﺗﺄﺧﺮ ﺍﻷﻛﻞ‪ ،‬ﻓﺈﺫﺍ ﺃﻛﻞ ﻟﺰﻣﻪ‪ ،‬ﻭﺇﻥ ﺃﻏﻠﻘﻬﺎ‬ ‫ﺑﻌﺪ ﻟﺰﻣﻪ ﺍﻟﺘﺠﺪﻳﺪ ﻛﻠﻤﺎ ﻓﺘﺢ ﻭﻟﻮ ﺗﻌﺪﺩ ﺍﻟﻔﺘﺢ ﻭﺍﻹﻏﻼﻕ ﻋﻨﺪ ﺑﻌﺾ ﻣﻄﻠﻘﺎ ﻋﻠﻢ‬ ‫ﺍﻟﺠﺎﺭ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﺻﻠﺘﻪ ﺍﻟﺮﺍﺋﺤﺔ ﺃﻡ ﻻ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻹﻋﻄﺎﺀ ﺇﻥ ﻋﻠﻢ ﺑﺎﻟﻔﺘﺢ ﺃﻭ‬ ‫ﻭﺟﺪ ﺍﻟﺮﺍﺋﺤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﺫﺍ ﺗﺮﻙ ﺍﻷﻛﻞ‬ ‫ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻪ ﻭﻟﻢ ﻳﻐﻠﻘﻪ ﺛﻢ ﺃﻛﻞ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻋﻄﺎﺀ)‪.(٢‬‬ ‫‪ C+H ٢٣٢‬أذى ا ر‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﻋﻠﻰ ﺟﺎﺭﻩ ﺗﺤﻤﻞ ﺃﺫﺍﻩ ﻻ ﻛﻔﻪ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻛﻒ ﺍﻷﺫﻯ‬ ‫ﻟﻴﺲ ﺣ ‪‬ﻘﺎ ﻟﺨﺼﻮﺹ ﺍﻟﺠﺎﺭ ﺑﻞ ﺣﻖ ﻟﻜﻞ ﻣﻦ ﻟﻢ ﻳﺄﺫﻥ ﺍﻟﺸﺮﻉ ﻓﻲ ﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﺍﻟﻤﻌﻨﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٥/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٥/٥‬ ‪.١٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪184‬‬ ‫ﺑﺪ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻣﻌﻪ‪ ،‬ﻭﻗﺎﺋﻞ ﺫﻟﻚ‬ ‫ﻣﺠﺰﻳﺎ ﺑﻞ ﻻ ‬ ‫‬‫ﺃﻥ ﻛﻒ ﺍﻷﺫﻯ ﻟﻴﺲ ﺣ ‪‬ﻘﺎ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ 5‬ﻭﺭﺿﻲ ﻋﻨﻪ‪ ،‬ﻭﻧﺼﻪ‪ :‬ﻟﻴﺲ ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﻥ ﺗﻜﻒ ﻋﻨﻪ‬ ‫ﺃﺫﺍﻙ‪ ،‬ﻭﻟﻜﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ﺃﻥ ﺗﺤﺘﻤﻞ ﺃﺫﺍﻩ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺃﺣﺪ ﺍﻟﻮﺟﻬﻴﻦ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻭﻣﺎ‬ ‫ﺻﺪﻗﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ ﺣ ‪‬ﻘﺎ ﺃﻧﻪ ﻣﺘﺄﻛﺪ ﻋﻠﻴﻪ ﻻ ﻓﺮﺽ‬ ‫ﻳﻌﺼﻲ ﺑﺘﺮﻛﻪ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺯﺟﺮﻩ ﻓﻲ ﺃﺩﻧﻰ ﻣﻀﺮﺓ ﺃﻭ ﺭﺍﻓﻌﻪ ﻟﻠﺤﻜﻢ ﻓﻴﻬﺎ ﺑﻌﺪ ﻣﺎ ﺯﺟﺮﻩ‬ ‫ﻭﻟﻢ ﻳﻨﺰﺟﺮ ﻟﻢ ﻳﻌﺺ‪ ،‬ﻓﺈﺫﺍ ﻋﺎﻗﺒﻪ ﻋﻠﻰ ﺃﺫﺍﻩ ﺃﻭ ﻧﺸﺮﻩ ﻟﻠﻨﺎﺱ ﺃﻭ ﻟﺒﻌﺾ ﻟﻴﻨﻘﺼﻪ ﺃﻭ‬ ‫ﺣﻘﺪ ﻋﻠﻴﻪ ﺃﻭ ﻧﻘﺺ ﻟﻪ ﻣﻤﺎ ﻛﺎﻥ ﻳﺼﻨﻌﻪ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﻏﻴﺮﻩ ﻓﻬﻮ ﻏﻴﺮ ﻣﺤﺘﻤﻞ ﻷﺫﺍﻩ‬ ‫ﻭﻟﺰﻣﻪ ﺃﻥ ﻳﻨﻬﻰ ﺟﺎﺭﻩ ﻋﻦ ﺿﺮﻩ ﻭﺇﻥ ﻟﻢ ﻳﻨﻬﻪ ﻛﻔﺮ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺛﻮﺍﺏ ﺻﺒﺮﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻀﺮ ﻣﻤﺎ ﻻ ﻳﺪﺭﻙ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻓﻠﻪ ﺃﻥ ﻳﺼﺒﺮ ﺑﻼ ﻧﻬﻲ ﻭﺇﻋﻼﻡ ﻭﻟﻪ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻭﺇﻥ ﺷﺎﺀ ﺃﻋﻠﻤﻪ‪.‬‬ ‫ﻭﻗﻴﺪ‪ ،‬ﺃﻱ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ ﺑﻤﺎ ﻳﻤﻜﻦ ﺍﺣﺘﻤﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻴﺲ ﻓﻲ ﻛﻒ‬ ‫ﺃﻳﻀﺎ ﻗﺪ ﻛﻒ ﺃﺫﺍﻩ‪ ،‬ﺑﻞ ﺣﻘﻪ ﺍﺣﺘﻤﺎﻝ ﺃﺫﺍﻩ‬ ‫ﺍﻷﺫﻯ ﻋﻨﻪ ﻗﻀﺎﺀ ﻋﻨﻪ ﻓﺈﻥ ﺍﻟﺠﻤﺎﺩ ‬ ‫ﻭﻣﻮﺍﺳﺎﺗﻪ ﻭﺇﻋﺎﻧﺘﻪ ﺇﺫ ﻟﻮ ﻟﻢ ﻳﺘﻮﺍﺱ ﺍﻟﺠﻴﺮﺍﻥ ﻭﻳﺘﻌﺎﻭﻧﻮﺍ ﻟﺼﺎﺭﻭﺍ ﻛﺄﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ‬ ‫ﻭﺍﻟﻮﺣﺶ ﻭﺍﻟﻄﻴﻮﺭ)‪.(١‬‬ ‫‪ %‬اﻹ‪!5‬ر ‪ K%‬ا ر‬‫‪ ٢٣٣‬ا‬ ‫ﻣﻦ ﻟﻪ ﺟﺎﺭ ﺳﻮﺀ؛ ﺷﺎﺭﺏ ﺧﻤﺮ‪ ،‬ﺃﻭ ﺩﺧﺎﻥ‪ ،‬ﺃﻭ ﺻﺎﺣﺐ ﻟﻬﻮ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻟﻤﻨﺎﻛﺮ‪ ،‬ﻭﻋﺠﺰ ﻋﻦ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ ﻭﺇﻥ ﺑﻠﺴﺎﻧﻪ ﻟﺰﻣﻪ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺘﺤﻮﻝ ﻣﻦ‬ ‫ﻣﻨﺰﻟﻪ ﻷﺟﻠﻪ‪.‬‬ ‫ﺑﺪ ﻣﻨﻪ ﺣﺘﻰ‬ ‫ﻭﻛﺬﺍ ﻻ ﻳﻠﺰﻡ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺴﻮﻕ ﺃﻭ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻣﻮﺿﻊ ﻻ ‬ ‫ﻳﻘﻀﻲ ﻣﻨﻪ ﺣﺎﺟﺘﻪ ﻟﻤﻨﻜﺮ ﻳﺮﻯ ﻓﻴﻪ ﻭﻟﺰﻣﻪ ﺍﻹﻧﻜﺎﺭ ﺇﻥ ﻗﺪﺭ‪ ،‬ﻭﺇﻻ ﻓﻔﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺪﺭ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻓﻲ ﺫﻟﻚ ﺑﻴﺪﻩ ﻓﻌﻞ ﻣﺜﻞ ﺃﻥ ﻳﻜﺴﺮ ﺁﻟﺔ ﺍﻟﻠﻬﻮ ﻭﻳﺮﻳﻖ ﺍﻟﺨﻤﺮ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٦/٥‬ ‪ ،١٤٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٥/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٥٤/١١‬‬ ‫‪185‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﻭﺃﺟﺎﺯ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﻟﺠﻴﺮﺍﻥ ﺍﻟﺴﻴﺊ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟﻪ‪ :‬ﺍﺷﺘﺮ ﻣﻨﺎ ﻓﻨﺘﺤﻮﻝ ﻋﻨﻚ‪ ،‬ﺃﻭ‬ ‫ﻧﺸﺘﺮﻱ ﻣﻨﻚ ﻓﺘﺘﺤﻮﻝ ﻋﻨﺎ‪ ،‬ﺃﻭ ﺗﺪﻉ ﺍﻟﺸﺮ؛ ﻓﺈﻥ ﺃﺑﻰ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻭﺍ ﻣﻨﺰﻟﻪ‬ ‫ﺑﻘﺪﺭﻩ ﻣﻦ ﺍﻟﺜﻤﻦ ﻭﻳﺨﺮﺟﻮﻩ ﻣﻦ ﺟﻮﺍﺭﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻹﺟﺒﺎﺭ)‪.(١‬‬ ‫‪% ٢٣٤‬م ‪ e‬ل ا ر ‪N „,D‬ره‬ ‫ﺇﻥ ﺃﻧﻜﺮ ﺑﻠﺴﺎﻧﻪ ﻗﺎﺩﺭ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﻠﻪ ﻣﻨﻪ ﻭﺍﺳﺘﻬﺰﺃ ﺑﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﺳﺘﻬﺰﺍﺀ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﺃﻭ ﺑﺎﻟﺠﺎﺭﺣﺔ ﺃﻭ ﺑﻌﺪﻡ ﺍﻻﻛﺘﺮﺍﺙ ﺑﻪ‪ ،‬ﻋﺬﺭ ﻋﻨﺪ ﺫﻟﻚ ﻭﺑﻌﺪﻩ ﻣﺎ ﻟﻢ ﻳﺮﺝ‬ ‫ﺍﻟﻘﺒﻮﻝ)‪.(٢‬‬ ‫‪ ٢٣٥‬اﻹ‪!5‬ر ‪ K%‬ا‪ V,‬وذي ا‬ ‫ﻳﺠﺐ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ﺑﻘﺪﺭ ﺍﻟﻄﺎﻗﺔ ﻭﻋﺪﻡ ﻗﻄﻊ ﺍﻟﺼﺤﺒﺔ‬ ‫ﻭﻗﻄﻊ ﺍﻟﺮﺣﻢ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺻﺤﺒﺘﻪ ﺗﺪﻧﺴﻪ ﺃﻭ ﻛﺎﻥ ﻣﻨﻜﺮﻩ ﻣﻬﻴ ﻨﺎ ﻟﺪﻳﻦ ﺃﻭ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﺟﺒﺖ ﻗﻄﻴﻌﺘﻪ‪ ،‬ﻭﺟﺎﺯﺕ ﻗﻄﻴﻌﺘﻪ ﻟﻤﻨﻜﺮﻩ ﻣﻄﻠﻘﺎ ﺑﺨﻼﻑ ﺍﻟﺮﺣﻢ)‪.(٣‬‬ ‫‪  9 ٢٣٦‬ا ر ﻹ‪I‬اره  ا ر أو د‪5‬ه‬ ‫ﺻﻼﺣﺎ ﻟﺪﻳﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﺩﻳﻦ‬ ‫‬‫ﻳﺠﻮﺯ ﻟﻠﺠﺎﺭ ﻫﺠﺮ ﺟﺎﺭﻩ ﺍﻟﺴﻴﺊ‪ ،‬ﺇﻥ ﺭﺃﻯ ﻓﻲ ﺍﻟﻬﺠﺮ‬ ‫ﺷﺤﺎ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻪ‬ ‫ﺍﻟﺬﻱ ﻫﺎﺟﺮﻩ‪ ،‬ﻭﺩﻧﻴﺎﻩ ﻻ ﺑﻨﻴﺔ ﺗﺮﻙ ﺍﻟﻔﺮﺽ ﺗﻬﺎﻭ ﻧﺎ ﺑﺎﻟﻔﺮﺽ ﺃﻭ ‪‬‬ ‫ﺑﻪ ﺃﻭ ﻳﻌﻄﻴﻪ‪ ،‬ﻭﺇﻻ ﻳﻜﻦ ﺍﻟﻬﺠﺮ ﺑﻐﻴﺮ ﻧﻴﺔ ﺗﺮﻙ ﺍﻟﻔﺮﺽ ﺑﻞ ﺑﻨﻴﺘﻪ ﻛﻔﺮ؛ ﻛﻔﺮ ﻧﻔﺎﻕ ﺇﻥ‬ ‫ﻟﻢ ﻳﺴﺘﺤﻞ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻛﻔﺮ ﺷﺮﻙ ﺇﻥ ﺍﺳﺘﺤﻠﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻭﻝ ﻭﺟﻮﺏ ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺑﻮﺟﻮﺑﻪ ﺑﻘﻴﺪ ﻛﻮﻧﻪ ﻏﻴﺮ ﺳﻴﺊ‪ ،‬ﻓﻼ ﻳﺸﺮﻙ‪ ،‬ﺑﻞ ﻳﻨﺎﻓﻖ ﺑﻬﺠﺮﻩ؛ ﻣﺜﺎﻝ ﻫﺠﺮﻙ ﺇﻳﺎﻩ‬ ‫ﻟﺼﻼﺡ ﺩﻳﻨﻚ ﺃﻥ ﻳﻜﻮﻥ ﻳﻐﻨﻲ‪ ،‬ﺃﻭ ﺗﻈﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺯﻳﻨﺘﻬﺎ ﻟﻚ‪ ،‬ﺃﻭ ﻳﺠﺘﻤﻊ ﻓﻴﻪ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٨/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤٨/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪186‬‬ ‫ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﺗﺪﻋﻮﻙ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﺮﺟﻞ ﻟﻠﻔﺴﻖ‪ ،‬ﺃﻭ ﻳﻔﺴﺪﻭﻥ ﻋﻠﻴﻚ ﺻﻼﺗﻚ ﺃﻭ‬ ‫ﺻﻮﻣﻚ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﺎﻝ ﻫﺠﺮﻩ ﻟﺼﻼﺡ ﺩﻧﻴﺎﻙ ﺍﻃﻼﻋﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﺳﺮﻗﺘﻪ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﺇﺯﺭﺍﺋﻪ ﺑﻚ ﻟﻠﻨﺎﺱ ﻭﺇﺿﺮﺍﺭﻩ ﺑﻚ)‪.(١‬‬ ‫‪ ٢٣٧‬ا‪%‬ء ‪ K%‬ا ر‬ ‫ﺻﺎﺩﺭﺍ ﻣﻦ ﻛﻮﻧﻪ ﺫﺍ‬ ‫‬‫ﻳﺠﻮﺯ ﻟﻠﺠﺎﺭ ﺃﻥ ﻳﺪﻋﻮ ﻋﻠﻰ ﺟﺎﺭﻩ ﺑﺎﻟﻔﻘﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺳﻮﺀﻩ‬ ‫ﺻﺎﺩﺭﺍ ﻣﻦ ﻣﺎﻟﻪ ﺑﺮﺿﺎﻩ ﻛﻌﺒﺪﻩ ﻭﺩﻭﺍﺑﻪ‬ ‫‬‫ﻣﺎﻝ ﻛﺘﺮﻓﻬﻪ ﻭﻃﻐﻴﺎﻧﻪ ﻭﻓﺮﺍﻏﻪ ﻟﻠﻔﺴﺎﺩ‪ ،‬ﺃﻭ‬ ‫ﻭﺭﺍﺋﺤﺔ ﻗﺪﺭﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻷﺫﻯ ﻳﺼﻠﻚ ﺃﻳﻬﺎ ﺍﻟﺠﺎﺭ ﻣﻨﻪ ﺃﻭ ﻳﺼﻞ ﻏﻴﺮﻙ‪ ،‬ﻭﻳﺪﻋﻮ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﻤﻮﺕ؛ ﻟﻨﻔﺎﻗﻪ ﻭﺇﺿﺮﺍﺭﻩ ﻟﻪ ﺃﻭ ﻟﻠﻨﺎﺱ ﺇﻥ ﻧﺎﻓﻖ‪ ،‬ﻻ ﻟﻠﻔﺮﺍﺭ ﻣﻦ ﺣﻘﻪ ﻭﺃﻥ‬ ‫ﻳﺪﻋﻮ ﻋﻠﻰ ﻛﻞ ﻣﻀﺮ ﻟﻠﺪﻳﻦ ﺑﺎﻟﻤﻮﺕ‪ ،‬ﻭﺟﺎﺯ ﻟﻚ ﺃﻥ ﺗﺤﺐ ﻣﻮﺕ ﺃﻭﻻﺩﻙ‬ ‫ﻭﺯﻭﺟﺘﻚ ﻻ ﺍﻟﺪﻋﺎﺀ ﺑﻪ ﻟﺨﻮﻑ ﻓﻘﺮ ﺃﻭ ﻹﺭﺙ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺟﺎﺭ ﺳﻮﺀ ﻳﺆﺫﻳﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺟﺎﺯ ﺃﻥ ﻳﺪﻋﻮ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻘﺮ‬ ‫ﻗﻄﻌﺎ ﻷﻥ‬ ‫ﻭﺍﻟﻤﻮﺕ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﺍﻟﻨﻔﺎﻕ ﺑﻌﺪ ﺫﻛﺮ ﺍﻹﻳﺬﺍﺀ‪ ،‬ﻭﻣﺆﺫﻱ ﺍﻟﺠﺎﺭ ﻣﻨﺎﻓﻖ ‬ ‫ﺟﺎﺭﻩ ﻗﺪ ﻳﺘﺄﺫﻯ ﻣﻨﻪ ﺑﻤﺎ ﻳﺤﻞ ﻟﻪ ﻭﻻ ﻳﻨﺎﻓﻖ ﺑﻪ ﻭﻗﺪ ﻳﺆﺫﻳﻪ ﺑﻤﺎ ﻻ ﻳﺤﻞ ﻣﻦ ﺣﻴﺚ‬ ‫ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺆﺫﻳﻪ ﻭﺣﻴﺚ ﻳﻌﺬﺭ ﺑﺎﻟﺠﻬﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻤﺎ ﻻ ﻳﻮﺻﻞ ﺑﺎﻟﻌﻠﻢ)‪.(٢‬‬ ‫‪ ],H ٢٣٨‬ا و‪ $N‬واﻷوﻻد ‪ 6#‬د‪ %‬ا‪ K% 9‬ا ر‬ ‫ﻧﻬﻰ ﮊ ﻋﻦ ﺗﺼﺪﻳﻖ ﺍﻟﺰﻭﺟﺔ؛ ﻭﻟﻮ ﻏﻴﺮ ﺳﻔﻴﻬﺔ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﺍﻟﺴﻔﻴﻪ‪ ،‬ﻭﻛﻞ ﺳﻔﻴﻪ‬ ‫ﻣﻦ ﻋﻴﺎﻟﻪ ﺃﻭ ﻏﻴﺮﻫﻢ ﻋﻠﻰ ﺟﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﺴﻔﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﺃﻭ ﻋﻴﺎﻟﻪ ﻓﻴﺠﻮﺯ ﻟﻪ‬ ‫ﺗﺼﺪﻳﻘﻪ ﻋﻠﻰ ﺟﺎﺭﻩ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻲ ﺃﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻣﺎ ﺃﺭﺳﻠﺘﻨﻲ ﺑﻪ‪ ،‬ﺃﻭ ﻗﺪ ﺃﻋﻄﻴﺖ‬ ‫ﻣﺎ ﺗﺒﺮﺃ ﺑﻪ ﻣﻦ ﺣﻘﻪ‪ ،‬ﺃﻭ ﻗﺪ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺜﻞ ﻣﺎ ﺣﺪﺙ ﻋﻨﺪﻧﺎ‪ ،‬ﺃﻭ ﻗﺪ ﺭﺩ ﻣﺎ ﺃﻋﻄﻴﺘﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤٨/٥‬ ‪.١٤٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٤٩/٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣٧/٥‬‬ ‫‪187‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﺃﻭ ﻣﺎ ﺃﺭﺳﻠﺘﻨﻲ ﺑﻪ ﺇﻟﻴﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﺼﺪﻗﻪ ﻋﻠﻰ ﺻﺪﻭﺭ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ‬ ‫ﻣﻨﻪ ﺇﻟﻴﻪ ﺃﻭ ﺍﻟﻔﻌﻠﺔ ﺍﻟﻘﺒﻴﺤﺔ ﺃﻭ ﺍﻟﺨﺼﻠﺔ ﺍﻟﺘﻲ ﺗﻘﻄﻊ ﺣﻖ ﺍﻟﺠﺎﺭ ﺑﺎﻟﻜﻠﻴﺔ ﻛﺎﻟﻄﻌﻦ‬ ‫ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻓﻼ ﻳﺼﺪﻕ ﻓﻴﻪ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺃﻭﻻﺩﻩ ﻭﻋﻴﺎﻟﻪ ﺃﻭ ﻏﻴﺮﻫﻢ ﻭﻻ‬ ‫ﻓﻲ ‪‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﺣﻴﺚ ﻳﻜﻮﻥ ﻛﻼﻣﻬﻢ ﻣﻦ ﻏﻴﺮ‬ ‫‬‫ﺍﻟﺴﻔﻴﻪ‪ ،‬ﺑﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺃﻣﻨﺎﺀ ﺍﺛﻨﻴﻦ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻨﻤﻴﻤﺔ ﻣﻦ ﻋﻴﺎﻟﻪ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺧﺺ ﺍﻟﺴﻔﻴﻪ ﻷﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻧﻔﻲ‬ ‫ﻣﺎ ﻗﺎﻟﻪ ﻓﻲ ﺣﻖ ﺟﺎﺭﻩ ﺑﺎﻟﻜﻠﻴﺔ ﺑﺨﻼﻑ ﻏﻴﺮ ﺍﻟﺴﻔﻴﻪ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺑﻘﺎﺀ ﺍﻟﻈﻦ‬ ‫ﺑﺈﺧﺒﺎﺭﻩ ﺃﻭ ﺗﺜﺒﺘﻪ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺗﺮﻙ ﺫﻟﻚ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ED/ ٢٣٩‬ا ر ‪N‬ره  ‪N K% $`3 EI‬اره‬ ‫ﻻ ﻳﻤﻨﻊ ﺍﻟﺠﺎﺭ ﺟﺎﺭﻩ ﺃﻥ ﻳﻐﺮﺯ ﺧﺸﺒﺔ ﻋﻠﻰ ﺟﺪﺍﺭﻩ ﺇﻥ ﺍﺳﺘﺄﺫﻧﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻘﻴﺪ‬ ‫ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻻ ﻳﻀﺮﻩ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﺄﺫﻧﻪ ﻭﻻ ﺿﺮﺭ ﻭﺍﻣﺘﻨﻊ ﺣﻜﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﺠﻴﺰ ﻟﻪ‬ ‫ﻭﺃﻥ ﻻ ﻳﻤﻨﻌﻪ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺴﺘﺄﺫﻧﻪ ﺟﺎﺯ ﻣﻨﻌﻪ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٤٨/٥‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،١٩٢/١١‬ﻭﻧﻬﻲ ﺍﻟﻨﺒﻲ ﻋﻦ ﺗﺼﺪﻳﻖ ﺍﻟﺰﻭﺟﺔ ﻟﻢ ﺃﻗﻒ‬ ‫ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺐ ‪‬‬ ‫)‪ (٢‬ﺍﻟﺠﺪﺍﺭ ﻗﺴﻤﺎﻥ‪ :‬ﺧﺎﺹ ﻭﻣﺸﺘﺮﻙ؛ ﺃﻣﺎ ﺍﻟﺠﺪﺍﺭ ﺍﻟﺨﺎﺹ‪ :‬ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫ﻓﻲ ﺍﻟﺠﺪﻳﺪ )ﻭﻫﻮ ﺍﻷﻇﻬﺮ ﻋﻨﺪﻫﻢ( ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﻭﺟﻪ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﺠﺎﺭ ﻭﺿﻊ ﺍﻟﺠﺬﻭﻉ‬ ‫ﻋﻠﻰ ﺟﺪﺍﺭ ﺟﺎﺭﻩ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﻻ ﻳﺠﺒﺮ ﺍﻟﻤﺎﻟﻚ ﻋﻠﻴﻪ ﻭﻟﻜﻦ ﻳﻨﺪﺏ ﻟﻪ ﻟﺨﺒﺮ‪» :‬ﻻ ﺿﺮﺭ ﻭﻻ‬ ‫ﺑﻌﻀﺎ‪ .‬ﻛﺬﺍ ﻓﻲ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﻨﻮﻭﻳﺔ ﺑﺸﺮﺣﻬﺎ )ﺟﺎﻣﻊ‬ ‫ﺿﺮﺍﺭ« ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻟﻪ ﻃﺮﻕ ﻳﻘﻮﻱ ﺑﻌﻀﻬﺎ ‬ ‫ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺤﻜﻢ ﻻﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ ﺹ ‪ ٢٨٦‬ ﻧﺸﺮ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ(‪ .‬ﺣﺪﻳﺚ‪» :‬ﻻ ﺿﺮﺭ ﻭﻻ‬ ‫‬ ‫ﻣﺮﺳﻼ‪،‬‬‫ﺿﺮﺍﺭ« ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ )‪ ٧٤٥/٢‬ ﻁ ﺍﻟﺤﻠﺒﻲ( ﻣﻦ ﺣﺪﻳﺚ ﻳﺤﻴﻰ ﺍﻟﻤﺎﺯﻧﻲ‬ ‫ﻭﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ! ‪» :‬ﻻ ﻳﺤﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﻄﻴﺐ ﻧﻔﺴﻪ« ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ )‪ ٢٦/٣‬ﻁ‬ ‫ﺩﺍﺭ ﺍﻟﻤﺤﺎﺳﻦ( ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻗﺮﺓ ﺍﻟﺮﻗﺎﺷﻲ‪ ،‬ﻭﻓﻲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ‪.‬‬ ‫ﻭﺍﻟﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﺍﻟﻘﺪﻳﻢ ﻟﻠﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺤﺪﻳﺚ‬ ‫ﺍﻟﺼﺤﻴﺤﻴﻦ‪» :‬ﻻ ﻳﻤﻨﻌﻦ ﺃﺣﺪﻛﻢ ﺟﺎﺭﻩ ﺃﻥ ﻳﻐﺮﺯ ﺧﺸﺒﺔ ﻓﻲ ﺟﺪﺍﺭﻩ«‪.‬‬ ‫ﻭﺇﺫﺍ ﺍﻧﻬﺪﻡ ﺍﻟﺠﺪﺍﺭ ﺍﻟﺨﺎﺹ ﻓﺈﻧﻪ ﻻ ﻳﺠﺒﺮ ﻣﺎﻟﻜﻪ ﻋﻠﻰ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻶﺧﺮ‪ :‬ﺍﺳﺘﺮ ﻋﻠﻰ ﻧﻔﺴﻚ ﺇﻥ‬ ‫ﺷﺌﺖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﺎﺋﻂ ﺍﻟﻤﺸﺘﺮﻙ ﻓﻴﺮﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻳﻤﻨﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻳﻜﻴﻦ ﻣﻤﺎ ﻳﻐﻴﺮ ﺍﻟﺠﺪﺍﺭ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪188‬‬ ‫ﻣﺨﺼﺼﺎ ﻟﻌﻤﻮﻡ ﺭﻭﺍﻳﺔ‪» :‬ﻻ ﻳﻤﻨﻊ ﺃﺣﺪﻛﻢ ﺟﺎﺭﻩ ﺃﻥ ﻳﻐﺮﺯ ﺧﺸﺒﺔ ﻓﻲ ﺟﺪﺍﺭﻩ«)‪،(١‬‬ ‫‬ ‫ﺃﻳﻀﺎ ﻣﻘﻴﺪ ﺑﻘﻴﺪ ﻋﺪﻡ ﺍﻟﻀﺮ‪،‬‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﺣﻖ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﺑﻘﻴﺪ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻠﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺑﻞ ﺇﺭﺷﺎﺩ‬ ‫‬‫ﻗﻴﺪﺍ‬ ‫ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻴﺲ ‬ ‫ﺇﻟﻰ ﻣﺼﻠﺤﺔ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﻪ ﻟﻢ ﺗﺘﻌﺎﻇﻢ ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻤﻨﻊ ﻭﺃﺑﺎﺣﺖ ﻟﻪ‬ ‫ﻭﺍﺟﺒﺎ ﻓﻠﻴﺲ ﻋﺪﻡ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫‬‫ﺍﻟﻐﺮﺯ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺮﺯ ﺇﺫﺍ ﻛﺎﻥ ﺣ ‪‬ﻘﺎ‬ ‫ﻳﺒﻄﻠﻪ‪ ،‬ﻧﻌﻢ ﻳﺠﻠﺐ ﺗﻌﺎﻇﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻤﻨﻊ ﻓﻠﻠﺠﺎﺭ ﻏﺮﺯ ﺍﻟﺨﺸﺐ ﻓﻲ ﺟﺪﺍﺭ ﺟﺎﺭﻩ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺴﺘﺄﺫﻧﻪ ﻭﻟﻮ ﻣﻨﻌﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﻴﺐ ﻣﻦ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺠﺪﻳﺪ‪ :‬ﺇﻥ ﺍﻟﺠﺎﺭ ﺇﺫﺍ‬ ‫ﺍﻣﺘﻨﻊ ﻟﻢ ﻳﺠﺒﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻟﻠﺘﻨﺰﻳﻪ‪ ،‬ﻭﻳﺮﺩﻩ ﻗﻮﻟﻪ ﻓﻲ ﺁﺧﺮ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻓﺈﻥ‬ ‫ﺫﻟﻚ ﺣﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻋﻤﺮ ﻗﻀﻰ ﺑﻪ ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻠﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺠﺪﻳﺪ ﻗﻮﻻﻥ‪ ،‬ﺃﺷﻬﺮﻫﻤﺎ‪ :‬ﺍﺷﺘﺮﺍﻁ ﺇﺫﻥ ﺍﻟﻤﺎﻟﻚ ﻓﺈﻥ ﺃﺑﻰ ﻟﻢ ﻳﺠﺒﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﺟﻤﻌﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ﻭﺍﻟﻨﻬﻲ ﺍﻟﺘﻨﺰﻳﻪ ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﺇﻻ ﺑﺮﺿﺎﻩ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ ﻣﺨﺼﻮﺻﺔ‬ ‫ﺑﺤﺪﻳﺚ ﺍﻟﺠﺎﺭ ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﻟﻤﺮﺍﺩ‪،‬‬ ‫ﻭﺍﻟﻤﺬﻫﺐ ﺃﻥ ﻟﻪ ﺍﻟﻐﺮﺯ ﻭﻟﻮ ﻛﺮﻩ ﻭﻟﻢ ﻳﺄﺫﻥ ﻭﻣﻨﻊ ﻭﻟﻢ ﻳﺴﺘﺄﺫﻧﻪ ﺍﻟﻐﺎﺭﺯ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﺃﻥ‬ ‫ﻳﺤﺘﺎﺝ ﻓﻲ ﻭﺿﻊ ﺍﻟﺠﺬﻉ ﺇﻟﻰ ﺛﻘﺐ ﺍﻟﺠﺪﺍﺭ ﺃﻭ ﻻ ﻷﻥ ﺭﺃﺱ ﺍﻟﺠﺬﻉ ﻳﺴﺪ ﺍﻟﻤﻨﻔﺘﺢ‬ ‫ﻭﻳﻘﻮﻱ ﺍﻟﺠﺪﺍﺭ‪ ،‬ﻧﻌﻢ ﻻ ﻳﻀﺮﻩ ﻭﻻ ﻳﻀﻊ ﻋﻠﻴﻪ ﻣﺎ ﻳﺘﻀﺮﺭ ﺑﻪ‪ ،‬ﻭﺇﻻ ﺟﺎﺯ ﻣﻨﻌﻪ ﺇﺟﻤﺎ ﻋﺎ)‪.(٢‬‬ ‫= ﺍﻟﻤﺸﺘﺮﻙ ﻛﻐﺮﺯ ﻭﺗﺪ‪ ،‬ﻭﻓﺘﺢ ﻛﻮﺓ‪ ،‬ﺃﻭ ﻭﺿﻊ ﺧﺸﺒﺔ ﻻ ﻳﺘﺤﻤﻠﻬﺎ ﺇﻻ ﺑﺈﺫﻥ ﺷﺮﻳﻜﻪ ﻛﺴﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ‬ ‫ﺍﻟﻤﺸﺘﺮﻛﺔ؛ ﻷﻥ ﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﺑﻤﻠﻚ ﻏﻴﺮﻩ‪ ،‬ﻭﺗﺼﺮﻑ ﻓﻴﻪ ﺑﻤﺎ ﻳﻀﺮ ﺑﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﻘﻞ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ‬ ‫ﺑﺎﻻﻧﺘﻔﺎﻉ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻪ ﻭﺇﺳﻨﺎﺩ ﺷﻲﺀ ﺇﻟﻴﻪ ﻻ ﻳﻀﺮﻩ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٣١/١٦‬ ‪.٢٣٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ ﻏﺮﺯ ﺍﻟﺨﺸﺐ ﻓﻲ ﺟﺪﺍﺭ ﺍﻟﺠﺎﺭ‪ ،‬ﺡ‪.١٦٠٩ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٥٠/٥‬ ‪ ،١٥١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٦/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.١٩٣/١١‬‬ ‫‪189‬‬‫ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫‪/ ٢٤٠‬ار ‪ k /‬ا ر  ره‬ ‫ﺗﻠﺰﻡ ﺍﻟﺠﺎﺭ ﺍﻟﺬﻭﺍﻗﺔﺃﻱ‪ :‬ﺫﻭﺍﻗﺔ ﺍﻟﻄﻌﺎﻡ ﻭﻏﻴﺮﻩ ﻟﺠﺎﺭﻩﻭﻋﺒ‪‬ﺮ ﺑﺎﻟﺬﻭﺍﻗﺔ ﻷﻧﻪ‬ ‫ﺟﺎﺭﺍ ﻓﻠﻴﻌﻂ ﻫﻮ ﻣﻨﻪ ﺟﺎﺭﻩ‪ ،‬ﻭﺇﻥ ﺳﺒﻘﻚ‬ ‫ﻻ ﺣﺪ ﻟﻤﺎ ﻳﻌﻄﻰ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄﻴﺖ ‬ ‫ﺑﺎﻹﻋﻄﺎﺀ ﻣﻤﺎ ﺃﻋﻄﻴﺖ ﻟﻢ ﻳﻠﺰﻣﻚ ﺃﻥ ﺗﻌﻄﻲ ﺫﻟﻚ ﺍﻟﺠﺎﺭ ﻷﻧﻪ ﻋﻨﺪﻩ ﻣﺎ ﺗﻌﻄﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﻮﺯﻉ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻟﻘﻤﺔ ﻟﻘﻤﺔ ﻭﻟﻢ ﺗﺒﻖ ﻟﻘﻤﺔ ﻟﻢ ﻳﻠﺰﻡ ﻫﺬﺍ ﺍﻟﺠﺎﺭ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﻣﻤﺎ ﺃﻋﻄﻲ ﺭﺏ ﺍﻟﻤﺎﻝ ﻛﺰﻭﺟﺔ ﻭﺯﻭﺝ ﻭﻏﻴﺮﻫﻤﺎ ﻛﻮﻟﺪ ﺑﺎﻟﻎ ﻣﻤﻦ ﺍﻟﻤﺎﻝ ﻟﻪ)‪.(١‬‬ ‫‪ $. V H / K% ٢٤١‬ا ر ا‪ CN‬أو ا‪+‬أة؟‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﺰﻭﺟﺔ ﻟﺰﻣﺘﻬﺎ ﺩﻭﻥ ﺍﻟﺰﻭﺝ‪ ،‬ﺇﻻ ﺇﻥ ﺟﻌﻠﺘﻪ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻓﻮﺿﺘﻪ‬ ‫ﻓﻴﻪ ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﻤﺘﺼﺮﻑ ﻓﻴﻪ ﺩﻭﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﺰﻭﺝ ﻟﺰﻣﺘﻪ ﺩﻭﻥ ﺍﻟﺰﻭﺟﺔ‬ ‫ﺇﻻ ﺇﻥ ﻓﻮﺿﻬﺎ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺤﺎﺳﺒﻬﺎ ﻓﻴﻤﺎ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻓﺤﻴﻨﺌﺬ ﻟﺰﻣﻬﺎ ﺣﻖ ﺍﻟﺠﺎﺭ‬ ‫ﻭﺫﻛﺮﻫﺎ ﻭﻟﻢ ﻳﺆﻧﺜﻬﺎ‬ ‫ﻭﻫﻮ ﺍﻟﺬﻭﺍﻗﺔ‪ ،‬ﻓﺎﻟﻀﻤﻴﺮ ﻟﻠﺤﻖ ﻟﻌﻠﻤﻪ ﻣﻦ ﺍﻟﻤﻘﺎﻡ ﺃﻭ ﻟﻠﺬﻭﺍﻗﺔ‪ ،‬‬ ‫ﻟﺘﺄﻭﻳﻠﻬﺎ ﺑﺎﻟﺤﻖ ﺩﻭﻧﻪ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺇﻥ ﺟﻌﻞ ﻣﺎﻟﻪ ﺑﻴﺪﻫﺎ ﻭﻻ ﻳﺤﺎﺳﺒﻬﺎ ﺑﻤﺎ ﺫﻫﺐ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺣﻘﻮﻕ‬ ‫ﺍﻟﺠﻴﺮﺍﻥ ﻭﻣﻦ ﻓﻲ ﺑﻴﺘﻬﺎ ﻣﻦ ﺃﻭﻻﺩﻩ ﻭﻋﺒﻴﺪﻩ ﻭﻛﻞ ﻣﻦ ﻳﻌﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺎﺳﺒﻬﺎ‬ ‫ﻋﻨﻪ ﺃﻭ ﻟﻢ ﻳﺠﻌﻞ ﻣﺎﻟﻪ ﺑﻴﺪﻫﺎ ﻓﻌﻠﻴﻪ ﺫﻟﻚ ﻻ ﻋﻠﻴﻬﺎ؛ ﻟﻜﻨﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻬﺎ ﻟﻢ ﺗﺆﺩ‬ ‫ﺣﻘﻮﻕ ﻫﺆﻻﺀ ﺃﻭ ﺍﺗﻬﻤﻬﺎ ﻟﺰﻣﻪ ﺃﻥ ﻳﺆﺩﻱ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﻓﻮﺽ ﺫﻟﻚ ﺇﻟﻰ ﺳﺮﻳﺘﻪ ﺃﻭ‬ ‫ﺧﺎﺩﻣﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﻋﻴﺎﻟﻪ ﻳﻠﺰﻣﻬﻢ ﺩﻭﻧﻪ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻬﻢ ﻟﻢ ﻳﺆﺩﻭﺍ ﺃﻭ ﺍﺗﻬﻤﻬﻢ‪،‬‬ ‫ﻭﻛﺬﺍ ﻛﻞ ﺻﺎﺣﺐ ﻣﺎﻝ ﺇﺫﺍ ﻓﻮﺽ ﻏﻴﺮﻩ ﻓﻲ ﺫﻟﻚ ﻛﺰﻭﺝ ﻓﻮﺿﺖ ﺯﻭﺟﻬﺎ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﻭﻛﻮﻟﺪ ﻓﻮﺽ ﺃﺑﺎﻩ ﺃﻭ ﺃﻣﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٥٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٤/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٥٦/٥‬ ‪ ،١٥٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪190‬‬ ‫‪ C+ / ٢٤٢‬ا‪  $,‬ر و‪k +‬؟‬ ‫ﻃﻔﻼ‪ ،‬ﺃﻭ ﻳﺤﻤﻞ ﺇﻟﻴﻪ‬‫ﻋﺒﺪﺍ ﺃﻭ ‬ ‫ﻳﺮﺳﻞ ﺍﻟﺠﺎﺭ ﻟﺠﺎﺭﻩ ﻣﻊ ﻣﻦ ﻳﺜﻖ ﺑﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫‬ ‫ﻭﺻﻮﻻ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻟﺤﺎﻣﻞ ﺃ ‪‬ﻳﺎ ﻛﺎﻥ‬ ‫ﺃﺟﺮﺍ ﻭﺃﻭﺛﻖ‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ؛ ﻷﻧﻪ ﺃﻋﻈﻢ ‬ ‫ﺟﻴﺮﺍﻧﻬﻢ ﻛﻠﻬﻢ ﺃﻭ ﺑﻌﻀﻬﻢ ﻓﻲ ﺑﻴﺘﻬﻢ ﻗﺼﺪ ﺑﻪ ﺍﻟﺮﺟﻞ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ‪ ،‬ﻭﺇﻻ ﺃﻋﻄﺎﻩ‬ ‫ﻣﻦ ﻳﻔﺮﻗﻪ ﻋﻠﻰ ﺟﻤﻠﺔ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻓﺈﻥ ﺃﻋﻄﺎﻩ ﺍﻟﺮﺟﻞ ﻓﻼ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻔﺮﻗﻪ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺲ ﻫﻮ ﺍﻟﻤﻨﻔﻖ ﻋﻠﻴﻬﻢ ﺃﻭ ﻛﺎﻧﻮﺍ ﻟﻴﺴﻮﺍ ﺑﻌﻴﺎﻝ ﻟﻪ ﺃﻋﻄﻰ ﻣﻦ‬ ‫ﻫﻮ ﺍﻟﻤﻨﻔﻖ ﺃﻭ ﻣﻦ ﻫﻢ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺣﻤﻠﺖ ﺍﻟﻤﺮﺃﺓ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺃﻥ‬ ‫ﺃﺣﺪﺍ ﻓﻲ ﺑﻴﺖ ﺟﺎﺭﻩ ﻣﻦ‬ ‫‬‫ﺗﻌﻄﻴﻪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻟﺤﺎﻣﻞ ‬ ‫ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‬ ‫ﻏﻴﺮﻫﻢ ﻓﺄﻋﻄﺎﻩ ﻟﻢ ﻳﺠﺰﻩ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻭﺻﻠﻬﻢ ﻭﻛﺎﻥ ﺍﻹﻋﻄﺎﺀ ﺑﻨﻴﺘﻬﻢ‪ ،‬ﻭﺳﻮﺍﺀ‬ ‫ﻓﻲ ﺫﻟﻚ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﻏﻴﺮﻫﻢ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﻮﻧﻪ ﻣﻦ ﻏﻴﺮﻫﻢ ﻣﻤﺎ ﻳﻌﺬﺭ ﻓﻴﻪ‬ ‫ﺑﺎﻟﻌﻠﻢ ﻷﻧﻪ ﻳﻠﺰﻣﻪ ﺃﺩﺍﺀ ﺍﻟﺤﻖ ﻷﺻﺤﺎﺑﻪ ﻓﻼ ﻳﺒﺮﺋﻪ ﺇﻻ ﻣﻌﺮﻓﺘﻬﻢ ﺑﻌﻴﻨﻬﻢ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،١٥٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٧/٢‬‬ ‫‪191‬‬ ‫)‪(١‬‬ ‫] ا‪V,‬‬ ‫‪ KD/ ٢٤٣‬ا‪V,‬‬ ‫ﺍﻟﺼﺎﺣﺐ ﺑﺎﻟﺠﻨﺐ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺎﺣﺒﻚ ﻓﻲ ﺳﻔﺮﻙ ﻓﻴﻠﺰﻣﻚ ﻓﻴﻨﺰﻝ ﻓﻲ‬ ‫ﺟﻨﺒﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻤﻔﻀﻞ‪ :‬ﻫﻮ ﺍﻟﺮﻓﻴﻖ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺎﺣﺐ ﺑﺎﻟﺠﻨﺐ ﺍﻟﻤﺮﺃﺓ‪،‬‬ ‫ﺟﺎﺭﺍ ﻣﻼﺻﻘﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺻﺤﺒﻚ ﺇﻥ ﺣﺼﻞ ﺑﺠﻨﺒﻚ؛ ﺇﻣﺎ ﺭﻓﻴﻘﺎ ﻓﻲ ﺳﻔﺮ‪ ،‬ﺃﻭ ‬ ‫ﻗﺎﻋﺪﺍ ﺇﻟﻰ ﺟﻨﺒﻚ ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻣﺠﻠﺲ‪،‬‬‫ﻭﺇﻣﺎ ﺷﺮﻳﻜ ﺎ ﻓﻲ ‪‬‬ ‫ﺗﻌﻠﻢ ﺃﻭ ﺣﺮﻓﺔ‪ ،‬ﻭﺇﻣﺎ ‬ ‫ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﺩﻧﻰ ﺻﺤﺒﺔ ﺍﻟﺘﺄﻣﺖ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺮﺍﻋﻲ ﺫﻟﻚ ﺍﻟﺤﻖ‬ ‫ﺳﺒﺒﺎ ﻟﻺﺣﺴﺎﻥ)‪.(٢‬‬ ‫ﻭﻻ ﺗﻨﺴﺎﻩ ﻭﺗﺠﻌﻠﻪ ‬ ‫‪ ! ٢٤٤‬اﻹن إ‪ K‬ا‪V,‬‬ ‫ﻓﺮﺽ ﺣﻖ ﺍﻟﺼﺎﺣﺐ ﺑﺎﻟﺠﻨﺐ‪ ،‬ﻭﺃﻣﺮﻧﺎ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺎﺣﺐ ﻓﻲ‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺎﺣﺐ ﻓﻲ ﺃﻣﺮ ﺣﺴﻦ ﻛﺘﻌﻠﻢ ﻭﺗﺼﺮﻑ ﻭﺻﻨﺎﻋﺔ‬ ‫ﻭﺳﻔﺮ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺻﺤﺒﻚ ﻓﻲ ﺣﻀﺮ ﺃﻭ ﺳﻔﺮ ﻓﻘﺪ ﺣﺼﻞ ﺑﺠﻨﺒﻚ‪ ،‬ﻭﻣﻦ ﻋﻘﺪ‬ ‫)‪ (١‬ﺍﻟﺼﺤﺒﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻤﻼﺯﻣﺔ ﻭﺍﻟﻤﺮﺍﻓﻘﺔ‪ ،‬ﻭﺍﻟﻤﻌﺎﺷﺮﺓ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺻﺤﺒﻪ ﻳﺼﺤﺒﻪ ﺻﺤﺒﺔ‪،‬‬ ‫ﻭﺻﺤﺎﺑﺔ ﺑﺎﻟﻔﺘﺢ ﻭﺑﺎﻟﻜﺴﺮ‪ :‬ﻋﺎﺷﺮﻩ ﻭﺭﺍﻓﻘﻪ‪ ،‬ﻭﻻﺯﻣﻪ‪ ،‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻗﻴﻠﺔ‪ :‬ﺧﺮﺟﺖ ﺃﺑﺘﻐﻲ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ )ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺭﺟﺎﻝ ﺛﻘﺎﺕ(‪ ،‬ﻫﺬﺍ ﻣﻄﻠﻖ ﺍﻟﺼﺤﺒﺔ ﻟﻐﺔ‪ ،‬ﺃﻣﺎ‬ ‫ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻓﺈﺫﺍ ﺃﻃﻠﻘﻮﺍ ﺍﻟﺼﺤﺒﺔ؛ ﻓﺎﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺻﺤﺒﺔ ﺍﻟﻨﺒﻲ ﮊ ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣١٣/٢٦‬‬ ‫)‪ (٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،٢٦٥/١١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦١/٢‬ ‪.١٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪192‬‬ ‫ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﺤﻀﺮ ﺃﻭ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻘﺪ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻘﻮﻕ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺠﺎﺭ ﺍﻟﻤﻼﺻﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻳﻼﺯﻡ ﺍﻟﺮﺟﻞ ﻭﻳﺼﺎﺣﺒﻪ ﺭﺟﺎﺀ ﻟﺨﻴﺮﻩ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٢٤٥‬اﻷد‪ $‬ا‪ ] K% H 6‬ا‪V,‬‬ ‫ﺭﻭﻱ‪» :‬ﻟﻴﺲ ﻳﺆﻣﻦ ﻣﻦ ﻻ ﻳﺄﻣﻦ ﻣﻨﻪ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ‪ ،‬ﻓﺄﻳﻤﺎ ﺭﺟﻞ ﺃﻏﻠﻖ ﺑﺎﺑﻪ‬ ‫ﺩﻭﻥ ﺟﺎﺭﻩ ﺧﻮ ﻓﺎ ﻣﻨﻪ ﻋﻠﻰ ﺃﻫﻠﻪ ﺃﻭ ﻣﺎﻟﻪ ﻓﻠﻴﺲ ﺟﺎﺭﻩ ﺫﻟﻚ ﺑﻤﺆﻣﻦ‪ ،‬ﻭﻣﻦ ﺁﺫﻯ ﺟﺎﺭﻩ‬ ‫ﺃﺟﺮﺍ ﻭﺃﻗﺮﺑﻬﻤﺎ ﺇﻟﻰ ﺍﷲﻋﺰ‬ ‫ﺣﺎﺭﺏ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺍﺻﻄﺤﺐ ﺭﺟﻼﻥ ﺇﻻ ﻛﺎﻥ ﺃﻋﻈﻤﻬﻤﺎ ‬ ‫ﻭﻋﻼﺃﺭﻓﻘﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ«)‪ ،(٣‬ﻭﻳﺮﻭﻯ‪» :‬ﻳﺴﺄﻝ ﺍﻟﺼﺎﺣﺐ ﻋﻦ ﺻﺤﺒﺔ ﺻﺎﺣﺒﻪ ﻭﻟﻮ‬ ‫ﺳﺎﻋﺔ‪ ،‬ﻫﻞ ﺃﺣﺐ ﻟﻪ ﻣﺎ ﺃﺣﺐ ﻟﻨﻔﺴﻪ ﺃﻡ ﻻ؟ ﻭﻫﻞ ﺃﺩﻯ ﺣﻖ ﺍﷲ ﺃﻡ ﻻ؟«)‪ ،(٤‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ‪» :‬ﺍﻟﻨﺎﺱ ﻛﺄﺳﻨﺎﻥ ﺍﻟﻤﺸﻂ ﻭﺍﻟﻤﺮﺀ ﻛﺒﻴﺮ ﺑﺄﺧﻴﻪ‪ ،‬ﻭﻻ ﺧﻴﺮ ﻓﻲ ﺻﺤﺒﺔ ﻣﻦ‬ ‫ﻻ ﻳﺮﻯ ﻟﻚ ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺧﻴﺮ ﺃﺻﺤﺎﺑﻚ ﻣﻦ ﺇﺫﺍ ﺫﻛﺮﺕ ﺃﻋﺎﻧﻚ‪ ،‬ﻭﺇﺫﺍ ﻧﺴﻴﺖ‬ ‫ﺫﻛﺮﻙ«)‪ ،(٥‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﻭﻫﻮ ﻳﺮﻳﺪ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ‪ :‬ﺇﻧﻲ ﺃﺭﻳﺪ ﺃﻥ‬ ‫ﺃﺭﺍﻓﻘﻚ‪ ،‬ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪» :‬ﻋﻠﻰ ﺃﻥ ﺃﻛﻮﻥ ﺃﻣﻠﻚ ﺑﺸﻴﺌﻚ ﻣﻨﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺃﻋﺠﺒﻨﻲ ﺻﺪﻗﻚ«)‪.(٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٦٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٨/٢‬‬ ‫)‪ (٢‬ﺭﻏﺒﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻲ ﺍﻟﺼﺪﺍﻗﺔ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻋﺒﺮﺕ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﺑﺎﻷﺧﻮﺓ ﻓﻲ ﺍﷲ‪.‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪_ ^ ] \ [ Z Y X W V U T S R Q﴿ :‬‬ ‫` ‪¬« ª © ¨ § ¦ ¥ ¤ £¢ ¡ ...c b a‬‬ ‫® ¯ ‪½ ¼ »º ¹ ¸ ¶ µ ´ ³ ² ± °‬‬ ‫¾ ¿ ‪] ﴾ Á À‬ﺍﻟﻨﻮﺭ‪ ،[٦١ :‬ﻭﺟﺎﺀ ﻓﻲ ﺍﻷﺛﺮ‪» :‬ﺍﻟﻤﺮﺀ ﻛﺜﻴﺮ ﺑﺄﺧﻴﻪ«‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣٢١/٢٦‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٥‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٦‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٠/٥‬ ‪ ،١٦١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٠٨/٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪ ٢٦٥/١١‬ ‪.٢٦٦‬‬ ‫‪193‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫)‪(١‬‬ ‫‪  C+ / ٢٤٦‬ق ا‪. K% V,‬‬ ‫ﺃﻭﻝ ﺣﻘﻮﻕ ﺍﻟﺼﺎﺣﺐ ﺍﻋﺘﻘﺎﺩ ﻣﻮﺩﺗﻪ ﺛﻢ ﺇﻳﻨﺎﺳﻪ ﺑﺎﻻﻧﺒﺴﺎﻁ ﺇﻟﻴﻪ ﻓﻲ ﻏﻴﺮ ﻣﺤﺮﻡ‪،‬‬ ‫ﺛﻢ ﻧﺼﺤﻪ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﺣﻘﻮﻗﻪ ﺗﺨﻔﻴﻒ ﺍﻷﺛﻘﺎﻝ ﻋﻨﻪ ﺛﻢ ﻣﻌﺎﻭﻧﺘﻪ ﻓﻴﻢ‬ ‫ﻳﻨﻮﺑﻪ ﻣﻦ ﺣﺎﺩﺛﺔ ﺃﻭ ﻳﻨﺎﻟﻪ ﻣﻦ ﻧﻜﺒﺔ‪ ،‬ﻓﺈﻥ ﻣﺮﺍﻗﺒﺘﻪ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﺩﻭﻥ ﺍﻟﺴﺮ ﻧﻔﺎﻕ‪،‬‬ ‫ﻭﺗﺮﻛﻪ ﻓﻲ ﺍﻟﺸﺪﺓ ﻟﺆﻡ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻃﺒﺎﻉ ﺇﺧﻮﺍﻥ ﺍﻟﻌﻼﻧﻴﺔ ﺃﻋﺪﺍﺀ ﺍﻟﺴﺮﻳﺮﺓ‪.‬‬ ‫ﻭﻣﻦ ﺣﻘﻮﻕ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻹﺧﻮﺍﻥ ﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﻟﺤﻖ ﻭﺍﻟﺼﺒﺮ ﻭﺃﻥ ﻳﺤﻔﻈﻬﻢ‬ ‫ﻣﻦ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻈﻠﻢ ﺇﻥ ﻗﺪﺭ‪ ،‬ﻭﻳﻮﺍﺳﻴﻬﻢ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ؛ ﻗﺎﻝ ﺭﺟﻞ ﻷﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﺃﺭﻳﺪ‬ ‫ﺃﻥ ﺃﺅﺍﺧﻴﻚ؛ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﻹﺧﺎﺀ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻜﻮﻥ ﺑﺪﻳﻨﺎﺭﻙ‬ ‫ﻭﺩﺭﻫﻤﻚ ﻭﺛﻮﺑﻚ ﺃﺣﻖ ﻣﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻦ ﺃﺑﻠﻎ ﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺫﻫﺐ؛ ﻭﻛﺎﻥ‬ ‫ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺗﺼﺪﻕ ﺑﻌﺸﺮﻳﻦ‪،‬‬ ‫ﺩﺭﻫﻤﺎ ﺃﺣﺐ ‪‬‬ ‫‬‫ﺃﺧﺎ ﻓﻲ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻷﻥ ﺃﻋﻄﻲ ‬ ‫ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺗﺼﺪﻕ ﺑﻤﺎﺋﺔ‪ ،‬ﻭﻫﺪﻳﺔ ﺃﻫﺪﻳﻬﺎ ﺃﺧﻲ ﻓﻲ‬ ‫ﻭﻷﻥ ﺃﻋﻄﻴﻪ ﻋﺸﺮﻳﻦ ﺃﺣﺐ ‪‬‬ ‫ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﻋﺘﻖ ﺭﻗﺒﺔ)‪.(٢‬‬ ‫ﺍﷲ ﺃﺣﺐ ‪‬‬ ‫‪e H ٢٤٧‬ﱢ‪ 6‬اﻹ‪#‬اط ‪ 6#‬ا‪$,‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﻗﻰ ﺍﻹﻓﺮﺍﻁ ﻓﻲ ﺻﺤﺒﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﻹﻓﺮﺍﻁ ﺩﺍﻉ ﺇﻟﻰ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻓﻸﻥ‬ ‫ﺗﻜﻮﻥ ﺍﻟﺤﺎﻝ ﺑﻴﻨﻬﻢ ﺑﺎﻗﻴﺔ ﺃﻭﻟﻰ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ‬ ‫)‪ (١‬ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺼﺎﺣﺐ ﺑﺎﻟﺠﻨﺐ‪ ،‬ﻭﻫﻮ ﻛﻞ ﻣﻦ ﺟﻤﻌﻚ ﺑﻪ ﺍﻟﺴﻔﺮ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ‬ ‫ﻧﺤﻮﻫﻤﺎ‪ .‬ﻭﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻋﺪﻡ ﺍﻟﻤﺸﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻌﺎﻭﻧﺘﻪ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ‬ ‫ﺍﻟﺮﺣﻤﻦ‪ :‬ﺍﻟﻤﺮﻭﺀﺓ ﻓﻲ ﺍﻟﺴﻔﺮ ﺑﺬﻝ ﺍﻟﺰﺍﺩ‪ ،‬ﻭﻗﻠﺔ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﻤﺰﺍﺡ ﻓﻲ ﻏﻴﺮ ﻣﺴﺎﺧﻂ ﺍﷲ‪.‬‬ ‫ٰ‬‫ﻋﺒﺪ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺷﺄﻥ ﺍﻟﺠﻬﺎﺩ‪» :‬ﻓﺄﻣﺎ ﻣﻦ ﺍﺑﺘﻐﻰ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻭﺃﻃﺎﻉ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺃﻧﻔﻖ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﻳﺎﺳﺮ ﺍﻟﺸﺮﻳﻚ‪ ،‬ﻭﺍﺟﺘﻨﺐ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﺈﻥ ﻧﻮﻣﻪ ﻭﻧﺒﻬﻪ ﺃﺟﺮ ﻛﻠﻪ« )ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺧﺮﺟﻪ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻭﻗﺎﻝ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ(‪ .‬ﻭﻳﺎﺳﺮ ﺍﻟﺸﺮﻳﻚ‪ :‬ﻣﻦ ﺍﻟﻤﻴﺎﺳﺮﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺴﺎﻫﻠﺔ‪،‬‬ ‫ﺃﻱ‪ :‬ﺳﺎﻫﻞ ﺍﻟﺮﻓﻴﻖ ﻭﻋﺎﻣﻠﻪ ﺑﺎﻟﻴﺴﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٤٧/١٤‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﺡ‪ ،٣٩٦٣ :‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦١/٥‬ ‪ ،١٦٢‬ﺍﻹﻳﻀﺎﺡ‬ ‫‪ ٦١١/٢‬ ‪ ،٦١٢‬ﻗﺎﻣﻮﺱ ﺍﻟﺸﺮﻳﻌﺔ ‪.٢٦٦/١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪194‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺃﺣﺒﺐ ﺣﺒﻴﺒﻚ ﻫﻮ ﻧﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻐﻴﻀﻚ ‬ ‫ﻳﻮﻣﺎ ﻣﺎ‪ ،‬ﻭﺃﺑﻐﺾ‬ ‫ﻳﻮﻣﺎ ﻣﺎ«)‪ ،(١‬ﻭﻗﺎﻝ ﻋﻤﺮ ‪ : ƒ‬ﻻ ﻳﻜﻦ‬ ‫ﺑﻐﻴﻀﻚ ﻫﻮ ﻧﺎ ﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺣﺒﻴﺒﻚ ‬ ‫ﻏﺎﺋﺒﺎ‪،‬‬ ‫ﺣﺎﺿﺮﺍ ﺃﻭ ‬ ‫‬‫ﻛﻠﻔﺎ ﻭﻻ ﺑﻐﻀﻚ ‬ ‫ﺗﻠﻔﺎ‪ .‬ﻭﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺼﺎﺣﺐ ﺣﻔﻈﻪ‬‫ﺣﺒﻚ ‬ ‫ﻭﺍﻟﺘﻮﺳﻂ ﻓﻲ ﺯﻳﺎﺭﺗﻪ‪ ،‬ﻓﺘﻘﻠﻴﻠﻬﺎ ﺩﺍﻉ ﺇﻟﻰ ﺍﻟﻬﺠﺮﺍﻥ‪ ،‬ﻭﻛﺜﺮﺗﻬﺎ ﺳﺒﺐ ﻟﻠﻤﻠﻞ‪،‬‬ ‫ﻭﻋﻨﻪ ﮊ ‪» :‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺯﺭ ﻏﺒ‪‬ﺎ ﺗﺰﺩﺩ ﺣﺒ‪‬ﺎ«)‪.(٢‬‬ ‫‪ ٢٤٨‬ا ‪ $H/ 6# na‬ا‪],‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺘﻮﺳﻂ ﻓﻲ ﻣﻌﺎﺗﺒﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻜﺜﺮﺓ ﺍﻟﻌﺘﺎﺏ ﺳﺒﺐ ﻟﻠﻘﻄﻴﻌﺔ‪،‬‬ ‫ﻭﺍﻃ ﺮﺍﺡ ﺟﻤﻴﻌﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻠﺔ ﺍﻻﻛﺘﺮﺍﺙ ﺑﺄﻣﺮ ﺍﻟﺼﺪﻳﻖ‪.‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺤﻜﻤﺎﺀ‪ :‬ﻻ ﺗﻜﺜﺮﻥ ﻣﻌﺎﺗﺒﺔ ﺇﺧﻮﺍﻧﻚ ﻓﻴﻬﻮﻥ ﻋﻠﻴﻬﻢ ﺳﺨﻄﻚ‪،‬‬ ‫ﻭﻟﻴﺲ ﺃﺣﺪ ﺑﺮﻳ ﺌﺎ ﻣﻦ ﺍﻟﺰﻻﺕ ﻓﻮﺟﺐ ﺳﺘﺮ ﺯﻻﺕ ﺍﻟﺼﺎﺣﺐ ﻭﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﺃﺧﻮﻩ ﻓﻠﻢ ﻳﻘﺒﻞ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﻭﺯﺭ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻤﻜﺲ«)‪ ،(٣‬ﻭﻳﻠﺰﻡ ﺣﻖ ﺍﻟﺼﺎﺣﺐ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﺘﻮﻟﻰ‪ ،‬ﻭﻻ ﻳﺒﺤﺚ ﻋﻦ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﺧﻴﻪ‪ ،‬ﻭﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻻ ﻳﻠﺒﺲ‬ ‫ﺧﻔﻲ ﺣﺎﻝ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻳﻌﺮﻯ ﻭﻻ ﻳﺸﺒﻊ ﻭﻳﺠﻮﻉ)‪.(٤‬‬ ‫‪ ] ٢٤٩‬ا‪ 6# $,‬اﻹ‪ $/e‬وا‪S‬‬ ‫ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﻻﺯﻡ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺴﺎﻓﺮﻳﻦ‪ ،‬ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺃﻥ ﺣﻖ ﺍﻟﺼﺤﺒﺔ‬ ‫ﻓﻲ ﺍﻟﺤﻀﺮ ﺃﻭﻛﺪ ﻣﻨﻪ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻧﻬﺎ ﺗﻄﻮﻝ ﻓﻠﻴﺤﺬﺭ ﻣﻦ ﺍﻟﻤﻠﻞ ﻭﺍﻟﺰﻟﻞ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺩ ﻓﻲ ﺍﻟﺤﺐ ﻭﺍﻟﺒﻐﺾ‪،‬‬ ‫ﺡ‪.١٩٩٧ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٦٢/٥‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ‪ ،‬ﺡ‪.٣٦٩٣ :‬‬ ‫)‪ (٣‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﺡ‪.٨٦٤٤ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٢/٥‬‬ ‫‪195‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﺼﺤﺒﺔ ﻣﺄﻣﻮﺭ ﺑﻪ ﻭﺇﻥ ﻓﻲ ﺣﻀﺮ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺴﻔﺮ ﺃﻭﻛﺪ ﻓﺈﻥ ﺍﻷﺳﻔﺎﺭ ﻣﻨﺒﺌﺔ ﻋﻦ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻣﻈﻬﺮﺓ ﺟﻮﺍﻫﺮ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻛﺮﻡ‬ ‫ﺍﻟﻔﻌﺎﻝ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺼﻠﺢ ﺍﻟﺴﻔﺮ ﻷﻗﻞ ﻣﻦ ﺛﻼﺛﺔ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻭﺍﺣﺪ ﺟﻬﺰﻩ ﺍﺛﻨﺎﻥ‪،‬‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﺷﻴﻄﺎﻥ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ ﺷﻴﻄﺎﻧﺎﻥ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﺳﻔﺮ‪ ،‬ﻭﻳﺮﻭﻯ ﺭﻛﺐ‪ ،‬ﻭﺧﻴﺮ‬ ‫ﺃﻣﻴﺮﺍ ﻋﻠﻴﻜﻢ‪،‬‬ ‫ﺍﻟﺮﻛﺐ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺇﻥ ﻛﻨﺘﻢ ﻓﻲ ﺳﻔﺮ ﻓﺄ ‪‬ﻣﺮﻭﺍ ﺃﺣﺪﻛﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﺟﻌﻠﻮﻩ ‬ ‫ﻭﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﻓﻲ ﺍﻟﻮﺣﺪﺓ ﻣﺎ ﺳﺎﻓﺮ ﺃﺣﺪ ﺑﻠﻴﻞ ﻭﺣﺪﻩ)‪.(١‬‬ ‫‪ % ٢٥٠‬ا‪ % $,‬ﻻزم‬ ‫ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﻣﻦ ﻣﻨﺰﻟﻬﻢ ﻋﻠﻴﻬﺎﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺼﺤﺒﺔﻭﻋﻘﺪﻭﻫﺎ ﻭﻟﻮ ﺧﺎﺭﺝ‬ ‫ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻓﻠﻜﻞ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺣﻘﻬﺎ‪ ،‬ﻭﻟﺰﻡ ﺣﻘﻬﺎ ﻣﻦ ﺣﻴﺚ ﻋﻘﺪﺕ‪ ،‬ﻭﻟﻮ ﻓﻲ‬ ‫ﺍﻟﺒﻠﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺟﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺨﺮﺟﻮﺍ ﻣﻦ ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻠﺰﻡ ﺣﻘﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﺨﻠﻂ ﻣﻌﻪ ﺍﻟﺰﺍﺩ ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻳﺄﻛﻞ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ % ٢٥١‬ا‪ $,‬ﻸ&‪S‬ل‬ ‫‬ ‫ﻃﻔﻼ ﺃﻭ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﺇﺫ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﺎﻗﺪ ﺃﻭ ﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ‬ ‫ﺻﺤﺎ ﺃﻭ ﻋﻘﺪﻫﺎ ﺍﻟﻘﺎﺋﻢ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻄﻔﻠﺔ ﻓﻴﻌﻘﺪﺍﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺎ ﻳﻤﻴﺰﺍﻥ ﺃﻭ‬ ‫ﻳﻌﻘﺪﻫﺎ ﺍﻟﻘﺎﺋﻢ ﺑﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻴﺰﺍ ﻓﻠﻴﻌﻘﺪﻫﺎ ﻗﺎﺋﻤﻬﻤﺎ ﻭﻳﻠﺰﻡ ﺍﻟﺤﻖ ﻟﻬﻤﺎ‬ ‫ﻭﻟﻠﻤﺠﻨﻮﻥ ﻭﻻ ﻳﻠﺰﻣﻬﻢ ﻟﻐﻴﺮﻫﻢ ﺇﻻ ﻣﺎ ﻳﻨﻮﺑﻬﻢ ﻓﻲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﺑﻞ‬ ‫ﺫﻟﻚ ﻳﻠﺰﻡ ﻓﻲ ﻣﺎﻟﻬﻢ‪ ،‬ﻭﺍﻟﻤﺮﺍﻫﻖ ﻭﺍﻟﻤﺮﺍﻫﻘﺔ ﻛﺎﻟﺒﺎﻟﻎ ﻓﻴﺼﺢ ﻋﻘﺪﻫﻤﺎ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﺎﻟﻄﻔﻞ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﻤﻴﺰ ﻳﺼﺢ ﻋﻘﺪﻩ ﻟﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻻ ﻳﺤﺘﺎﺝ‬ ‫ﺇﻟﻰ ﻋﻘﺪ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻄﻔﻞ‪ ،‬ﺑﻞ ﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺒﺎﻟﻎ ﻟﻬﻤﺎ ﻣﻌﻪ ﻟﺰﻣﻪ ﺣﻘﻬﻤﺎ ﺑﺪﻭﻥ ﺃﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٣/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٣/٥‬ ‪.١٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪196‬‬ ‫ﻳﻠﺰﻣﻬﻤﺎ ﺣﻘﻪ ﻭﻟﻮ ﻓﻲ ﻣﺎﻟﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺴﻔﺮ ﺑﻬﻤﺎ ﻭﻻ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻬﻤﺎ‬ ‫ﻗﺮﻳﺒﺎ‪ ،‬ﺇﻻ ﺇﻥ ﺧﺮﺟﺎ ﻓﺎﺿﻄﺮﺍ ﻓﻲ ﺍﻟﻄﺮﻳﻖ)‪.(١‬‬ ‫ﺇﻻ ﺑﺈﺫﻥ ﺃﺑﻴﻬﻤﺎ ﺃﻭ ﻗﺎﺋﻤﻬﻤﺎ ﺃﺟﻨﺒ ‪‬ﻴﺎ ﺃﻭ ‬ ‫ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺒﺎﻟﻎ ﺃﻭ ﺍﻟﻄﻔﻞ‪ ،‬ﺃﻭ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺍﻟﺤﺮ‬ ‫ﺃﻭ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﺍﻟﻤﻮﺣﺪ‪ ،‬ﺃﻭ ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻓﻬﺆﻻﺀ ﻛﻠﻬﻢ ﺇﺫﺍ ﻋﻘﺪ ﻣﻌﻬﻢ ﺍﻟﺼﺤﺒﺔ ﻟﺰﻣﺘﻪ‬ ‫ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﻌﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﻻ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻓﻲ ﺗﻠﻚ ﺍﻷﺟﺮﺓ ﺣﺪ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﺍﻟﺼﺤﺒﺔ ﺇﻟﻰ ﺃﺣﺪ‪ ،‬ﻓﺄﺑﻰ ﺃﻥ ﻳﻌﻘﺪ ﻣﻌﻪ‬ ‫ﺍﻟﺼﺤﺒﺔ ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﻖ ﺻﺎﺣﺒﻪ)‪.(٢‬‬ ‫‪ % ٢٥٢‬ا‪]e $,‬‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺴﺎﻓﺮ ﺑﻬﻤﺎ ﺇﻻ ﺑﺈﺫﻥ‬ ‫‬‫ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻠﺮﻗﻴﻖ؛‬ ‫ﻳﺘﻴﻤﺎ‪ ،‬ﻭﻻ ﻳﻌﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻌﻬﻤﺎ ﺇﻻ ﺑﺬﻟﻚ‪،‬‬ ‫ﻣﺎﻟﻜﻬﻤﺎ ﺃﻭ ﺧﻠﻴﻔﺘﻪ ﺃﻭ ﻗﺎﺋﻤﻪ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺇﻻ ﺇﻥ ﻛﺎﻧﺎ ﻣﺴﺮﺣﻴﻦ ﺃﻭ ﻣﺄﺫﻭﻧﻴﻦ ﻓﻴﺠﻮﺯ ﺍﻟﺴﻔﺮ ﺑﻬﻤﺎ ﻭﻋﻘﺪﻫﺎ ﻣﻌﻬﻤﺎ ﺑﻘﺪﺭ‬ ‫ﻣﺎ ﺍﻃﻤﺄﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﺇﺫﻥ ﻟﻪ ﻭﺧﺮﺟﺎ ﻓﺎﺿﻄﺮﺍ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻢ‬ ‫ﻳﻜﻮﻧﺎ ﺁﺑﻘﻴﻦ ﺟﺎﺯ ﺍﻟﺴﻔﺮ ﺑﻬﻤﺎ ﻭﺍﻟﻌﻘﺪ ﻟﻬﻤﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﻭﻫﻤﺎ ﻣﺎﻝ‬ ‫ﺃﻳﻀﺎ ﻟﻪ ﺇﻥ ﺗﺎﺑﺎ ﻣﻦ‬ ‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﻋﻠﻢ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﺫﻟﻚ ‬ ‫ﺃﻳﻀﺎ ﻟﻤﻦ ﻗﻬﺮﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺳﻴﺪﻫﻤﺎ)‪.(٣‬‬ ‫ﺇﺑﺎﻗﺘﻬﻤﺎ‪ ،‬ﻭﺟﺎﺯ ‬ ‫‪ % ٢٥٣‬ا‪ A $,‬ا‪+‬‬ ‫ﻣﺤﺎﺭﺑﺎ‪،‬‬ ‫‬‫ﻣﺴﺎﻟﻤﺎ ﺃﻭ‬ ‫‬‫ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ؛ ﻛﺘﺎﺑ ‪‬ﻴﺎ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺎﺣﺐ ﺇﻻ ﺍﻟﻜﺘﺎﺑﻲ ﺃﻭ ﺍﻟﻤﺠﻮﺳﻲ ﺍﻟﻤﺴﺎﻟﻤﻴﻦ‪ ،‬ﻭﺃﻃﻠﻖ ﻷﻥ ﺍﻟﻤﺤﺎﺭﺏ‬ ‫ﻭﺍﻟﻮﺛﻨﻲ ﻻ ﺗﺘﺄﺗﻰ ﺻﺤﺒﺘﻬﻤﺎ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺟﻌﻠﻬﺎ ﻣﺘﺄﺗﻴﺔ ﻷﻧﻪ ﻻ ﻣﺎﻧﻊ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٤/٥‬‬ ‫)‪ (٢‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٠٨/٢‬ ‪.٦٠٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٤/٥‬‬ ‫‪197‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﻣﻦ ﺃﻥ ﻳﻄﻠﺐ ﺇﻟﻴﻚ ﺍﻟﻤﺤﺎﺭﺏ ﺃﻭ ﺍﻟﻮﺛﻨﻲ ﺍﻟﺼﺤﺒﺔ ﻭﺍﻷﻣﺎﻥ ﺇﻟﻰ ﻣﻮﺿﻊ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻀﻌﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺣﺘﻰ ﻳﺨﺘﻠﻄﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺼﺤﺒﺔ ﺑﺄﺟﺮﺓ‬ ‫ﻗﻠ‪‬ﺖ ﺃﻭ ﻛﺜﺮﺕ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻙ ﻣﻦ ﺃﺟﻞ ﺍﻟﺼﺤﺒﺔ)‪.(١‬‬ ‫‪ V. ] ٢٥٤‬ا‪V,‬‬ ‫ﻋﺎﻗﺪﺍ ﺣﻖ ﻟﺼﺎﺣﺐ ﺻﺎﺣﺒﻪ‪ ،‬ﻛﻤﺎ ﻳﻠﺰﻣﻪ ﻟﺼﺎﺣﺒﻪ؛ ﻟﺘﻌﻠﻖ ﺻﺎﺣﺐ‬ ‫ﻫﻞ ﻳﻠﺰﻡ ‬ ‫ﺍﻟﺼﺎﺣﺐ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﻪ ﺑﻪ‪ ،‬ﻭﺍﺷﺘﻐﺎﻝ ﺑﺪﻧﻪ ﺑﺸﻐﻠﻪ ﻓﻜﺎﻧﺖ ﺃﺷﻐﺎﻝ ﺻﺎﺣﺒﻪ‬ ‫‬ ‫ﺃﺷﻐﺎﻻ ﻟﻪ ﻓﻠﺰﻡ ﻋﺎﻗﺪﻩ ﺍﻟﻘﻴﺎﻡ ﻣﻌﻪ ﺑﻬﺎ‪ ،‬ﺃﻡ ﺗﻜﻮﻥ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﻣﻦ ﻋﻘﺪ ﻣﻌﻪ ﺍﻟﻌﻘﺪ‬ ‫ﻓﻘﻂ‪ ،‬ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺧﻴﺮ ﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻧﻪ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻌﻪ ﻓﻲ ﺣﺪ‬ ‫ﺫﺍﺗﻪ ﻻ ﻓﻲ ﻛﻞ ﻣﻦ ﺗﻠﺰﻣﻪ ﺣﻘﻮﻗﻪ)‪.(٢‬‬ ‫ﻭﺍﻟﺼﺤﺒﺔ ﺍﻟﺘﻲ ﻟﻬﺎ ﺍﻟﺤﻘﻮﻕ‪ :‬ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻤﻨﺰﻝ ﻭﻋﻘﺪﻭﺍ ﺍﻟﺼﺤﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﻋﻘﺪﻭﺍ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻟﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﻖ ﻣﻦ ﻋﻘﺪ‬ ‫ﻣﻌﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻋﻨﺪ ﻫﺆﻻﺀ ﻛﻤﺎ ﻟﺰﻣﻪ ﺣﻘﻪ ﻟﺰﻣﻪ ﺣﻖ ﻣﻦ‬ ‫ﻟﺰﻣﻪ ﺣﻘﻪ ﺑﺎﻟﺼﺤﺒﺔ‪ ،‬ﺃﻋﻨﻲ‪ :‬ﺻﺎﺣﺐ ﺻﺎﺣﺒﻪ‪ .‬ﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺇﻻ ﺣﻖ ﻣﻦ‬ ‫ﻋﻘﺪ ﻣﻌﻪ ﺍﻟﺼﺤﺒﺔ ﻓﻲ ﺫﻟﻚ)‪.(٣‬‬ ‫‪ 6D C9 ٢٥٥‬ا! ت ا‪  I‬ا‪$,‬؟‬ ‫ﺇﻥ ﻃﻠﺐ ﺍﻟﺼﺎﺣﺐ ﻣﻦ ﺻﺎﺣﺒﻪ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻓﺴﻜﺖ‪ ،‬ﻓﻬﻞ ﻳﻠﺰﻡ ﺣﻘﻬﺎ‬ ‫ﺑﺎﻟﺴﻜﻮﺕ؟ ﺇﻥ ﺍﺻﻄﺤﺒﺎ ﻛﺬﻟﻚ ﺑﻼ ﻋﻘﺪ‪ ،‬ﺃﻭ ﻻ ﻳﻠﺰﻡ ﺇﻻ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﻤﻮﺍﻓﻘﺔ؟‬ ‫ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺃﻧﻬﺎ ﺗﻠﺰﻣﻪ ﺇﻥ ﺭﺿﻲ ﻓﻲ ﻗﻠﺒﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٥/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٥/٥‬ ‪.١٦٦‬‬ ‫)‪ (٣‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٨/٢‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٥/٥‬ ‪.١٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪198‬‬ ‫ﻭﺇﻥ ﻃﻠﺒﻪ ﺇﻟﻰ ﺍﻟﺼﺤﺒﺔ ﻭﺳﻜﺖ‪ ،‬ﻓﺎﺻﻄﺤﺒﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻗﻪ ﺷﻲﺀ ﺣﻴﻦ ﻟﻢ ﻳﻌﻘﺪ ﻣﻌﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺳﻜﺖ ﻟﺰﻣﻪ‬ ‫ﺣﻘﻮﻗﻪ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺳﻜﻮﺗﻪ ﻳﻮﺟﺐ ﺣﻖ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﻣﻤﺎ ﻳﻄﻤﺌﻦ‬ ‫ﺇﻟﻴﻪ ﺃﻧﻪ ﺭﺍﺽ ﺑﺼﺤﺒﺘﻪ)‪.(١‬‬ ‫‪ ] ٢٥٦‬ا‪ nG $,‬ا اد‬ ‫ﻳﻠﺰﻡ ﺍﻟﺼﺎﺣﺐ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﻟﻤﻦ ﺃﺧﻠﻂ ﻣﻌﻪ ﺯﺍﺩﻩ؛ ﺳﻮﺍﺀ ﺟﺎﺀ ﻛ ‪‬ﻞ ﺑﺰﺍﺩ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺃﻭ ﻣﻠﻜﺎﻩ ﻛﺬﻟﻚ ﺑﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻤﻠﻚ‪،‬‬ ‫‬‫ﻓﺨﻠﻄﺎﻫﻤﺎ ﺃﻭ ﺍﺷﺘﺮﻳﺎﻩ ﻣﻦ ﺃﻭﻝ‬ ‫ﺃﻭ ﻛﺎﻥ ﻣﻠﻜ ﺎ ﻷﺣﺪﻫﻤﺎ ﻓﺄﺷﺮﻙ ﻓﻴﻪ ﺍﻵﺧﺮ ﺑﻌﻮﺽ ﺃﻭ ﺑﻼ ﻋﻮﺽ‪ ،‬ﻭﺳﻮﺍﺀ ﺧﻠﻄﺎ‬ ‫ﺑﻌﻀﺎ ﻭﺇﻥ ﻛﺎﻧﺎ ﻳﺘﺂﻛﻼﻥ ﺑﺎﻟﺪﻭﻝ‪ ،‬ﺃﻭ ﻳﺠﻲﺀ ﻛﻞ ﻭﻗﺖ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺒﻌﺾ‬‫‪‬‬ ‫ﻛﻼ ﺃﻭ ‬ ‫ﻓﻴﺨﻠﻄﺎﻧﻪ‪ ،‬ﻓﺤﻜﻢ ﺍﻟﺨﻠﻂ ﺛﺎﺑﺖ ﻣﺎ ﻟﻢ ﻳﻮﺭﻋﺎﻫﻤﺎ ﻋﻨﺪ ﺍﻟﺘﺂﻛﻞ ﻭﻣﺎ ﻟﻢ ﻳﺄﻛﻼ‬ ‫ﻣﺎ ﺧﻠﻄﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﺪﺩﺍ ﺗﺂﻛﻼ ﺃﻭ ﺧﻠﻄﺎ ﺑﻮﻗﺖ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﻳﻠﺰﻡ‬ ‫ﺑﺨﻠﻂ ﺍﻟﺰﺍﺩ ﺯﺍﻝ ﺑﺰﻭﺍﻟﻪ‪ ،‬ﻭﺍﻟﻤﺎﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻛﺎﻟﻄﻌﺎﻡ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺣﻘﻬﺎ ﻳﻠﺰﻡ‬ ‫ﺑﻌﻘﺪﻫﺎ ﻭﻟﻮ ﻟﻢ ﻳﺨﻠﻄﻮﺍ ﺯﺍ ﺩﺍ‪ ،‬ﻭﺃﻛﻠﻪ ﻓﻘﻂ‪ ،‬ﺃﻱ‪ :‬ﺃﻛﻞ ﺑﻌﻀﻪ ﻭﺇﻥ ﺧﻠﻄﺎ ﻭﻟﻢ ﻳﺄﻛﻼ‬ ‫ﺟﻤﻴﻌﺎ ﻟﻜﻦ ﺑﻐﻴﺮ ﺍﺟﺘﻤﺎﻉ ﻓﻲ ﻭﻗﺖ‬ ‫‬‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﺃﻛﻞ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ﺃﻭ ﺃﻛﻼ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻓﻲ ﻭﻗﺖ ﻟﻜﻦ ﺃﻛﻞ ﻛ ‪‬ﻞ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﻟﻢ ﻳﻠﺰﻡ ﺣﻘﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻟﺰﻭﻣﻪ ﺑﻤﺠﺮﺩ ﻋﻘﺪﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻷﻧﻬﺎ‬ ‫ﺗﺮﺳﺦ ﺑﺎﻟﻤﺆﺍﻛﻠﺔ ﻣﻦ ﻃﻌﺎﻡ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻣﺠﺘﻤﻌﻴﻦ ﻋﻠﻴﻪ ﻛﺎﺟﺘﻤﺎﻉ ﺍﻟﻌﻴﺎﻝ ﻋﻠﻰ‬ ‫ﻗﺼﻌﺔ ﻃﻌﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺧﻠﻂ ﺍﻟﺰﺍﺩ ﻟﺰﻡ ﺣﻘﻬﺎ ﻭﻟﻮ ﻗﺒﻞ ﺃﻥ ﻳﺄﻛﻼ ﺃﻭ ﻳﺄﻛﻞ ﺑﻌﺾ‬ ‫ﺃﻭ ﻟﻢ ﻳﺄﻛﻼﻩ ‬ ‫ﺃﺻﻼ ﻳﻔﺮﻗﺎﻩ ﺃﻭ ﻳﺨﺮﺟﺎﻩ ﻣﻦ ﻣﻠﻜﻬﻤﺎ ﺑﻮﺟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٠٨/٢‬ ‪.٦٠٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٦٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٩/٢‬‬ ‫‪199‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫‪ ٢٥٧‬ا‪k5‬ع ] ا‪$,‬‬ ‫ﻳﻨﻘﻄﻊ ﺍﻟﺤﻖ ﺃﻭ ﺍﻟﻌﻘﺪ ﺑﻮﺻﻮﻝ ﻣﻨﺰﻝ ﺳﺎﻓﺮﻭﺍ ﺇﻟﻴﻪ ﻭﺇﻥ ﺷﺎﺅﻭﺍ ﻋﻘﺪﻭﻫﺎ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻴﻪ ‬ ‫ﺃﻭﻻ‪.‬‬‫ﺍﻟﺮﺟﻮﻉ ‬ ‫ﻭﺇﻥ ﺍﻓﺘﺮﻗﻮﺍ ﺑﻀﺮﻭﺭﺓ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﺃﻭ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻓﻚ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻼ ﺣﻖ‬ ‫ﺻﺤﺒﺔ ﻋﻠﻴﻬﻢ ﻭﻟﻮ ﺍﺻﻄﺤﺒﻮﺍ ﺑﻌﺪ ﻓﻚ ﺍﻟﻌﻘﺪ‪ ،‬ﻟﺰﻣﺘﻬﻢ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻣﻬﻢ ﺣﻖ‬ ‫ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻭﺇﻥ ﻋﻘﺪﻭﺍ ﺃﻧﻬﻢ ﺇﺫﺍ ﻭﺻﻠﻮﺍ ﻋﻘﺪﻭﻫﺎ ﻟﻠﺮﺟﻮﻉ ﻓﺬﻟﻚ ﻭﻋﺪ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ‬ ‫ﺑﻪ ﺇﻥ ﺃﻣﻜﻦ ﺑﻼ ﺇﺿﺮﺍﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻮﺍ ﺑﻪ ﻟﻢ ﻳﻠﺰﻣﻬﻢ ﺣﻘﻬﺎ)‪.(١‬‬ ‫‪ % ٢٥٨‬ا‪ E/ $,‬ا‪,‬ة‬ ‫ﻭﻣﻬﺎﺟﺮ ﻋﻠﻰ ﺍﻟﺤﻖ‪ ،‬ﻭﻟﻮ ﻫﺎﺟﺮﻩ ﻋﻠﻴﻪ ﻏﻴﺮ ﺃﻫﻞ‬ ‫‬‫ﻻ ﺗﻌﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﺑﺎﻍ‬ ‫ﻫﺎﺟﺮﻩ‪ ،‬ﻭﻣﺎﻧﻊ ﻟﻠﺤﻖ‪ ،‬ﻭﻃﺎﻋﻦ‬ ‫ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﻫﻮﺟﺮ ﻋﻠﻴﻪ ﻻ ﺇﻟﻰ ﻣﻦ ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺎﺗﻞ ﺑﻈﻠﻢ ﻭﺁﺑﻖ ﻋﻦ ﺳﻴﺪﻩ‪ ،‬ﻭﻧﺎﺷﺰﺓ ﻋﻦ ﺯﻭﺟﻬﺎ ﻭﻗﺎﻃﻊ ﻃﺮﻳﻖ‬ ‫ﻭﺻﺎﺣﺐ ﻓﺘﻨﺔ‪ ،‬ﻭﻻ ﻣﻊ ﻗﺎﻋﺪ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻧﺎﺋﺤﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﻦ‬ ‫ﻳﻌﻈﻢ ﺟﺮﻣﻪ ﻛﻤﺮﺗﺪ‪ ،‬ﻓﺈ ‪‬ﻥ ﻋﻘﺪﻫﺎ ﻣﻊ ﻫﺆﻻﺀ ﺇﻫﺎﻧﺔ ﻟﻠﺪﻳﻦ‪ ،‬ﻭﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪،‬‬ ‫ﻭﺇﻗﺮﺍﺭ ﻟﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻫﺆﻻﺀ ﻳﺠﺎﻧﺒﻮﻥ ﻟﻴﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﺤﻖ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻋﺒﺪﺍ‬ ‫ﺳﻴﻤﺎ ﻣﻦ ﺻﺎﺣﺐ ‬ ‫‬‫ﺃﻭﻧﺴﻮﺍ ﺑﺼﺤﺒﺔ ﺍﺳﺘﺄﻧﺴﻮﺍ ﻭﺑﻘﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺑﻌﻘﺪ ﺇﻟﻰ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﺃﺑﻖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺿﺎﺑﻂ ﺫﻟﻚ ﻣﺎ ﻳﻌﻈﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ‬ ‫ﺫﻟﻚ ﺻﺤﺒﻬﻢ ﻓﻲ ﺣﺎﻝ ﻓﻌﻠﻬﻢ ﺫﻟﻚ ﺃﻭ ﺑﻌﺪﻩ ﻣﺎ ﻟﻢ ﻳﺘﻮﺑﻮﺍ ﺃﻭ ﻗﺒﻞ ﺫﻟﻚ ﻭﺑﻌﺪ‬ ‫ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﻋﻘﺪﻫﺎ ﻣﻊ ﺃﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺛﻢ ﺗﺒﻴﻦ ﻟﻪ ﺑﻴﻘﻴﻦ‪ ،‬ﺍﻧﻔﺴﺦ ﻋﻘﺪﻫﺎ ﻭﻫﺎﺟﺮﻩ‬ ‫ﻭﻻ ﺣﻖ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﻓﻼ ﻳﻨﻔﺴﺦ ﻭﻻ ﻳﻬﺎﺟﺮﻩ ﻭﻻ ﻳﺴﻘﻂ ﺣﻘﻪ ﺣﺘﻰ ﻳﺘﺒﻴﻦ‪،‬‬ ‫ﻓﻠﻮ ﻋﻘﺪﻫﺎ ﻣﻊ ﺭﺟﻞ ﻓﻤﻀﻴﺎ ﺛﻢ ﺟﺎﺀ ﻣﻦ ﻳﻄﻠﺐ ﺍﻟﺮﺟﻞ ﺑﺪﻡ ﻭﻟﻴﻪ ﺃﻭ ﺑﺪﻡ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٧/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪200‬‬ ‫ﻭﻛﻠﻪ ﻭﻟﻲ ﺍﻟﺪﻡ ﻋﻠﻴﻪ ﻟﺰﻣﻪ ﺃﻥ ﻻ ﻳﺴﻠﻤﻪ ﺇﻟﻴﻪ ﻭﺃﻥ ﻳﺮﺩ ﻋﻨﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺣﺘﻰ ﻳﺒﻴﻦ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺮﺩ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻓﺎﻟﺨﻠﻒ ﻓﻲ ﻟﺰﻭﻡ ﺩﻳﺘﻪ ﺇﻥ ﺧﺮﺝ ﻻ ﺣﻖ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ %  _SD / ٢٥٩‬ا‪$,‬‬ ‫ﻳﻨﻔﺴﺦ ﻋﻘﺪﻫﺎ ﺑﺤﺪﻭﺙ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺘﻌﺪﺩ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺑﻐﻲ ﻭﻣﻬﺎﺟﺮﺓ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻟﺰﻡ ﻫﺠﺮ ﻣﺤﺪﺛﻪ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺳﻘﻮﻁ ﺣﻘﻪ ﺑﺤﺪﺛﻪ‪ ،‬ﻓﺈﺫﺍ ﺣﺪﺙ ﺫﻟﻚ‬ ‫ﺳﻘﻂ ﺣﻘﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﺎﺑﻮﺍ ﻭﻋﺎﺩﻭﺍ ﺇﻟﻰ ﺍﻟﺤﻖ ﻟﺰﻡ ﻟﻬﻢ ﺣﻖ ﺍﻟﺼﺤﺒﺔ)‪.(٢‬‬ ‫‪ ] ٢٦٠‬ا‪$,‬‬ ‫ﺭﻭﻱ‪» :‬ﻻ ﺧﻴﺮ ﻓﻲ ﺻﺤﺒﺔ ﻣﻦ ﻻ ﻳﺮﻯ ﻟﻚ ﻣﺜﻞ ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ«)‪ ،(٣‬ﻭﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﻭﻋﻠﻰ ﺣﺪ ﺣﻘﻬﺎ‪ ،‬ﺃﻣﺎ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻓﺈﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺫﻡ ﻟﻤﻦ ﻻ ﻳﺮﻯ ﻟﺼﺎﺣﺒﻪ ﻣﺜﻞ ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﺬﻡ‬ ‫ﻭﺍﺟﺐ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺨﺮﺝ ﻋﻨﻪ ﺑﺄﻥ ﻳﺮﻯ ﻟﻪ ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺨﻴﺮ ﺍﻟﻤﻨﻔﻲ‪:‬‬ ‫ﺧﻴﺮ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﻣﻄﻠﻖ ﺍﻟﺨﻴﺮ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻜﻼﻡ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺬﻡ‪ ،‬ﻟﺠﺎﺯ‪ ،‬ﻭﺃﻣﺎ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺣﺪ ﺣﻘﻬﺎ ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺜﻞ‬ ‫ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﺰﻱ ﺃﻥ ﻳﺮﻯ ﻟﻪ ﺃﻗﻞ ﻣﻤﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ‬ ‫ﻟﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﻓﺄﺣﺴﻦ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻔﻌﻞ ﻟﺼﺎﺣﺒﻪ ﺃﻭ ﺟﺎﺭﻩ ﺃﻭ ﺭﺣﻤﻪ‬ ‫ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻬﻠﻜﻮﻥ ﻭﻻ ﻳﺘﻀﺮﺭﻭﻥ ﺑﻌﺪﻡ ﻓﻌﻠﻪ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻟﻜﻦ‬ ‫ﻻ ﻳﺤﺴﻦ ﺃﻥ ﻳﺒﺨﻠﻪ ﻓﻲ ﺷﻲﺀ ﻳﻌﻄﻴﻪ ﻭﻻ ﺿﺮﺭ ﻓﻴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٧/٥‬ ‪ ،١٦٨‬ﺍﻹﻳﻀﺎﺡ ‪.٦٠٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٨/٥‬ ‪.١٦٩‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﺟﺪﻩ‪ ،‬ﻭﻣﻮﺟﻮﺩ ﻣﻌﻨﺎﻩ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ‪» :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﺘﻰ ﻳﺤﺐ ﻷﺧﻴﻪ‬ ‫ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ«‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻳﺤﺐ ﻷﺧﻴﻪ‬ ‫ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﺡ‪١٣ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٩/٥‬‬ ‫‪201‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫‪ / ٢٦١‬اﻷ] ‪$,‬‬ ‫ﻗﺎﻝ ﺣﻜﻴﻢ‪ :‬ﺃﺧﻠﺺ ﺍﻟﻨﺎﺱ ﻣﻮﺩﺓ ﻣﻦ ﻟﻢ ﺗﻜﻦ ﻣﻮﺩﺗﻪ ﻋﻦ ﺭﻏﺒﺔ ﻭﻻ ﺭﻫﺒﺔ‬ ‫ﻭﻫﺬﺍ ﻗﻠﻴﻞ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﻷﻥ ﺍﻟﻜﻤﺎﻝ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻗﺎﻝ ﻣﺘﻘﺪﻡ‪ :‬ﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﺒﻮﺩﻳﺔ‬ ‫ﺍﻹﺧﺎﺀ ﻻ ﻋﺒﻮﺩﻳﺔ ﺍﻟﺮﻕ‪ ،‬ﻭﻗﺎﻝ ﺣﻜﻴﻢ‪ :‬ﻣﻦ ﺟﺎﺩ ﻟﻚ ﺑﻤﻮﺩﺗﻪ ﻓﻘﺪ ﺟﻌﻠﻚ ﻋﺪﻳﻞ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻤﺘﺼﺎﺣﺒﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﺣﺮﻣﺔ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺧﻴﺮ ﺃﺻﺤﺎﺑﻚ‬ ‫ﺍﻟﻤﻌﻴﻦ ﻟﻚ ﻋﻠﻰ ﺩﻫﺮﻙ‪ ،‬ﻭﺷﺮﻫﻢ ﻣﻦ ﺳﻌﻰ ﻟﻚ ﺑﺴﻮﺀ ﻓﻲ ﻳﻮﻣﻪ«)‪ ،(١‬ﻭﻋﻦ ﻋﻠﻲ‪:‬‬ ‫ﺧﻴﺮ ﺇﺧﻮﺍﻧﻚ ﻣﻦ ﻭﺍﺳﺎﻙ ﻭﺧﻴﺮ ﻣﻨﻪ ﻣﻦ ﻛﻔﺎﻙ‪ ،‬ﻭﻣﻦ ﺻﺤﺐ ﻣﺴﻴ ﺌﺎ ﻓﻠﻴﺤﺴﻦ ﺇﻟﻴﻪ‬ ‫ﻭﻟﻮ ﺃﺳﺎﺀ)‪.(٢‬‬ ‫‪ % ٢٦٢‬ا‪ E5/ E/ $,‬ا]‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻔﺮﻗﻮﻥ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺣﻴﺚ‬ ‫ﺍﺟﺘﻤﻌﻮﺍ‪ ،‬ﻭﻳﺤﺠﺮﻭﻥ ﺃﻥ ﻳﺠﺘﻤﻌﻮﺍ ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﻠﻢ ﻣﻊ ﺃﻧﻬﻢ ﻻ ﺷﻐﻞ ﻟﻬﻢ ﺇﻻ‬ ‫ﺃﺣﺪﺍ ﻭﺇﻥ ﺫﻛﺮﻭﻩ ﻓﺈﻧﻤﺎ ﻳﺬﻛﺮﻭﻧﻪ ﻛﻤﺎ ﻳﺠﻮﺯ ﺷﺮ ﻋﺎ؟‬ ‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻻ ﻳﺬﻛﺮﻭﻥ ‬ ‫ ﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻣﻌﻬﻢ ﻭﻻ ﻣﻊ ﻣﻦ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻷﻧﻬﻢ ﻣﺎﻧﻌﻮﻥ‬ ‫ﺍﻟﺤﻖ ﻭﻗﺪ ﺃﻃ ﻠﻖ ﺍﻟﻤﻨﻊ ﻣﻦ ﻋﻘﺪﻫﺎ ﻣﻊ ﻣﺎﻧﻊ ﺍﻟﺤﻖ‪ ،‬ﻭﻟﻢ ﻳﻘﻴﺪ ﺑﺤﻖ ﺍﻟﺪﻧﻴﺎ ﻓﺸﻤﻞ‬ ‫ﺃﻳﻀﺎ ﺣﻖ ﺍﻟﻤﺎﻝ‬ ‫ﺣﻖ ﺍﻟﺪﻳﻦ ﻭﻏﻴﺮﻩ‪ ،‬ﺑﻞ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻔﺮﻗﻮﻥ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻳﻤﻨﻌﻮﻥ ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺣ ‪‬ﻘﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻛﺮﻫﻮﻩ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺤﺠﺮﻭﺍ ﺃﻥ ﻻ ﻳﺒﻴﻊ ﻟﻪ ﺃﺣﺪ‬ ‫ﻭﻻ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻪ ﻭﻻ ﻳﻜﻠﻤﻪ ﺃﺣﺪ ﻭﻻ ﻳﻨﻔﻌﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﺯﺟﺮﻭﻩ ﻋﻦ ﺣﺮﺛﻪ ﻭﺛﻤﺎﺭﻩ‬ ‫ﻭﺑﻨﺎﺋﻪ ﺣﺘﻰ ﻓﺴﺪﻥ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﺣﻘﻪ ﻣﻦ ﺃﺣﺪ ﻓﺄﻓﻀﻠﻬﻢ ﻣﻦ ﻻ ﻳﻌﻴﻨﻪ ﻭﻻ ﻳﻌﻴﻦ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺭﺩﺃﻫﻢ ﻣﻦ ﻳﻘﻮﻝ ﻟﻤﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ‪ :‬ﻻ ﺗﻌﻄﻪ ﺣﻘﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٩/٥‬ ‪.١٧٠‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٠/٥‬ ‪.١٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪202‬‬ ‫)‪(١‬‬ ‫‪ ٢٦٣‬أ‪P CP‬ﻼ ا‪& / ,‬م ‪.‬‬ ‫ﺇﻳﺜﺎﺭﺍ ﻟﺼﺎﺣﺒﻪ ﺑﺈﺑﻘﺎﺀ ﺯﺍﺩﻩ ﺛﻢ ﺯﺍﺩ ﺻﺎﺣﺒﻪ‪،‬‬ ‫ﻟﺰﻡ ﻛﻼ ﺍﺑﺘﺪﺍﺀ ﺃﻛﻠﻬﻤﺎ ﻣﻦ ﺯﺍﺩﻩ ‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﻛﻞ ﻭﺍﺣﺪ ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﺯﺍﺩﻩ ﻓﻄﺎﻟﺐ ﺫﻟﻚ ‬ ‫ﺃﻭﻻ ﺗﻠﺰﻡ ﻣﻄﺎﻭﻋﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺰﺍﺩ ﻣﻨﻔﻌﺔ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻛﺎﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻟﺰﻡ ‪‬‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﺃﻥ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻧﺖ‬ ‫‬‫ﻳﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻷﻛﻞ ﻣﻦ ﺯﺍﺩ ﺻﺎﺣﺒﻪ ﻟﻴﺨﻒ ﻋﻦ ﺩﺍﺑﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻻ‬ ‫ﺿﻌﻴﻔﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺣﻖ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫‪ ٢٦٤‬أ‪ CP‬ا‪ V,‬أ‪. / OP‬‬ ‫ﻟﺰﻡ ﺃﻛﻞ ﺍﻟﺼﺎﺣﺐ ﻣﺜﻞ ﺻﺤﺎﺑﻪ ﺃﻭ ﺩﻭﻧﻪ‪ ،‬ﻭﺇﻥ ﻏﺒﻨﻪ ﻓﻲ ﺍﻷﻛﻞ ﺑﺄﻥ ﺃﻛﻞ ﺃﻛﺜﺮ ﻣﻨﻪ‬ ‫ﻓﺘﺒﺎﻋﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻦ ﺭﺿﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺯﺍﺩﻩ ﺃﻛﺜﺮ ﻣﻦ ﺯﺍﺩ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﻗﺪﺭ‬ ‫)‪ (١‬ﺻﺮﺡ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺃﻥ ﻟﻠﺼﺪﻳﻖ ﺍﻷﻛﻞ ﻓﻲ ﺑﻴﺖ ﺻﺪﻳﻘﻪ ﻭﺑﺴﺘﺎﻧﻪ‪ ،‬ﻭﻧﺤﻮﻫﻤﺎ ﻓﻲ ﺣﺎﻝ ﻏﻴﺒﺘﻪ‪ ،‬ﺇﺫﺍ‬ ‫ﻋﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻻ ﻳﻜﺮﻩ ﺫﻟﻚ ﻣﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﻣﺨﺸﺮﻱ‪ :‬ﻳﺤﻜﻰ ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺃﻧﻪ ﺩﺧﻞ ﺩﺍﺭﻩ ﻓﺈﺫﺍ ﻓﻴﻬﺎ ﺣﻠﻘﺔ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻪ‪،‬‬ ‫ﺳﻼﻻ ﻣﻦ ﺗﺤﺖ ﺳﺮﻳﺮﻩ ﻓﻴﻬﺎ ﺃﻃﺎﻳﺐ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﻫﻢ ﻣﻜﺒ‪‬ﻮﻥ ﻋﻠﻴﻬﺎ ﻳﺄﻛﻠﻮﻥ ﻣﻨﻬﺎ‪،‬‬‫ﻭﻗﺪ ﺍﺳﺘﻠﻮﺍ ‬ ‫ﺳﺮﻭﺭﺍ‪ ،‬ﻭﺿﺤﻚ ﻳﻘﻮﻝ‪ :‬ﻫﻜﺬﺍ ﻭﺟﺪﻧﺎﻫﻢ‪ ،‬ﻳﺮﻳﺪ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ‬‫‬‫ﻓﺘﻬﻠﻠﺖ ﺃﺳﺎﺭﻳﺮ ﻭﺟﻬﻪ‬ ‫ﻟﻘﻴﻬﻢ ﻣﻦ ﺍﻟﺒﺪﺭﻳﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ‪ :‬ﻓﻲ ﺟﻮﺍﺯ ﺫﻟﻚ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺼﺪﻳﻖ ﻳﺄﻛﻞ ﻣﻦ ﻣﻨﺰﻝ ﺻﺪﻳﻘﻪ ﻓﻲ ﺍﻟﻮﻟﻴﻤﺔ ﺑﻼ ﺩﻋﻮﺓ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ‬ ‫ﺣﺎﺿﺮﺍ ﻏﻴﺮ ﻣﺤﺮﺯ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻧﺴﺦ ﻣﺎ ﺗﻘﺪﻡ‬ ‫‬‫ﻳﺄﻛﻞ ﻓﻲ ﺍﻟﻮﻟﻴﻤﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ‬ ‫ﺑﻌﺪ ﺛﺒﻮﺕ ﺣﻜﻤﻪ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﻟﻢ ﻳﻨﺴﺦ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪،‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪È Ç Æ Å Ä Ã Â Á ﴿ :‬‬ ‫‪] ﴾ Ó Ò Ñ Ð Ï ÎÍ Ì Ë Ê É‬ﺍﻟﻨﻮﺭ‪ ،[٢٧ :‬ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻻ ﻳﺤﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﻄﻴﺐ ﻧﻔﺲ ﻣﻨﻪ« ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺡ‪ ،١١٢٢٠ :‬ﻭﺟﺎﺀ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ ¢ ¡ ﴿ :‬ﺍﻟﻨﻮﺭ‪ [٦١ :‬ﺃﻧﻪ ﺇﺫﺍ ﺩﻝ ﻇﺎﻫﺮ ﺍﻟﺤﺎﻝ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﻤﺎﻟﻚ ﻗﺎﻡ ﺫﻟﻚ ﻣﻘﺎﻡ‬ ‫ﺍﻹﺫﻥ ﺍﻟﺼﺮﻳﺢ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٢١/٢٦‬ ‪.٣٢٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧١/٥‬‬ ‫‪203‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﺃﻛﻠﻪ ﺃﻛﺜﺮ ﻣﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻏﻴﺮ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪W V U T S R Q ﴿ :‬‬ ‫‪¦ ¥ ¤ ....a ` _ ^ ] \ [ Z Y X‬‬ ‫§ ¨ © ‪] ﴾ « ª‬ﺍﻟﻨﻮﺭ‪ ،[٦١ :‬ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﺃﻱ‪ :‬ﺧﻼﻑ ﻣﺎ ﺫﻛﺮ ﻣﻦ‬ ‫ﺑﻌﺾ ﺑﺠﻮﺍﺯ ﺍﻷﻛﻞ ﺃﻛﺜﺮ ﻋﻠﻰ ﻣﺎ ﻓﺴﺮ ﻣﻦ‬ ‫ﻛﻮﻥ ﺍﻷﻛﻞ ﺃﻛﺜﺮ ﻫﻮ ﺗﺒﺎﻋﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ ‬ ‫ﺃﻧﻬﻢ ﺗﺤﺮﺟﻮﺍ ﻋﻦ ﺍﻷﻛﻞ ﻣﻊ ﺍﻟﻤﺮﻳﺾ ﻷﻧﻪ ﻻ ﻳﺄﻛﻞ ﻛﺎﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﻊ ﺍﻷﻋﻤﻰ ﻷﻧﻪ‬ ‫ﻻ ﻳﺒﺼﺮ ﻣﻮﺿﻊ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻣﻊ ﺃﻋﺮﺝ ﺍﻟﻴﺪ ﻷﻥ ﻳﺪﻩ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺗﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻗﻮﺓ‬ ‫ﺍﻟﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ ﺇﺑﺎﺣﺔ ﻟﺬﻟﻚ ﻭﻟﻐﻴﺮﻩ)‪.(١‬‬ ‫‪ ٢٦٥‬ا‪ 6ND‬دون ا‪V,‬‬ ‫ﻻ ﻳﻨﺎﺟﻲ ﻛﻞ ﻋﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﺍﻟﺘﻨﺎﺟﻲ‪ :‬ﺍﻟﺘﻜﻠﻢ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻦ ﺍﺛﻨﻴﻦ ﺑﺈﺧﻔﺎﺀ ﻋﻦ‬ ‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﺑﻴﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﻴﻦ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺘﻨﺎﺟﻲ ﺍﻹﺷﺎﺭﺓ ﺑﻌﻀﻮ ﺃﻭ ﻛﻼﻡ ﺃﻭ‬ ‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺍﻟﺘﻜﻠﻢ ﺑﻠﻐﺔ ﻻ ﻳﻔﻬﻤﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺨﺘﺺ ﺑﺎﻟﺼﺎﺣﺐ‪ ،‬ﻟﻜﻦ ﺍﻟﺼﺎﺣﺐ‬ ‫ﻻ ﻳﻨﺎﺟﻲ ﻋﻨﻪ ﻭﻻ ﻳﻔﻌﻞ ﻣﺎ ﺫﻛﺮ ﻣﺜﻞ ﺍﻟﺘﻨﺎﺟﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﺍﻟﺼﺎﺣﺐ‬ ‫ﺭﺟﻞ ﺃﻭ ﺭﺟﻼﻥ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﺑﺤﻀﺮﺓ ﻏﻴﺮ ﺍﻟﺼﺎﺣﺐ ﺇﺫﺍ ﺑﻘﻲ‬ ‫ﻣﻊ ﺫﻟﻚ ﺍﻟﺼﺎﺣﺐ ﺃﺣﺪ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﺃﻭ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ‪ ،‬ﻓﻤﻔﻬﻮﻡ ﺣﺪﻳﺚ‪:‬‬ ‫»ﻻ ﻳﺘﻨﺎﺝ ﺍﺛﻨﺎﻥ ﻋﻦ ﻭﺍﺣﺪ«)‪ (٢‬ﻣﺨﺼﻮﺹ ﺑﻐﻴﺮ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻣﺨﺼﻮﺹ‬ ‫ﺑﻞ ﻳﺠﻮﺯ ﺗﻨﺎﺟﻲ ﺻﺎﺣﺐ ﻋﻦ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺬﻱ ﻣﻌﻪ ﺇﻧﺴﺎﻥ)‪.(٣‬‬ ‫‪ ٢٦٦‬اﻷ‪ CP‬وا`ب دون ‪ J‬ر ا‪V,‬‬ ‫ﻻ ﻳﺄﻛﻞ ﺃﻭ ﻳﺸﺮﺏ ﺩﻭﻧﻪ ﻗﺒﻞ ﺣﻀﻮﺭﻩ ﻟﻸﻛﻞ ﺑﻼ ﺿﺮﻭﺭﺓ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻏﻴﺮ ﺃﻥ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] \ [ Z Y X W V U T S R Q ﴿ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٧١/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١١/٢‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺡ‪.٤١٦٤ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٢/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪204‬‬ ‫^ _ ` ‪ª © ¨ § ¦ ¥ ¤ ....a‬‬ ‫«‪] ﴾ ...‬ﺍﻟﻨﻮﺭ‪ ،[٦١ :‬ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻷﻛﻞ ﻗﺒﻞ ﺣﻀﻮﺭﻩ ﻟﻸﻛﻞ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ‪:‬‬ ‫ﺇﻧﻬﻢ ﺇﺫﺍ ﺳﺎﻓﺮﻭﺍ ﺟﻌﻠﻮﺍ ﻃﻌﺎﻣﻬﻢ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺫﺍ ﻏﺎﺏ ﻭﺍﺣﺪ ﺍﻧﺘﻈﺮﻭﻩ ﻣﺨﺎﻓﺔ‬ ‫ﺍﻹﺛﻢ‪ ،‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ ﺇﺑﺎﺣﺔ ﻟﻸﻛﻞ ﺑﻼ ﺣﻀﻮﺭ ﻣﻨﻪ ﻭﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺯ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‬ ‫ﻟﻀﺮﻭﺭﺓ ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ‪ .‬ﻭﻛﺬﺍ ﺍﻟﺘﻨﺎﺟﻲ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﻨﺎﺟﻲ ﺃﻭ ﺍﻷﻛﻞ ﺃﻭ ﺍﻟﺸﺮﺏ‬ ‫ﺑﻄﻴﺐ ﻧﻔﺴﻪ ﻓﻲ ﻏﻴﺮ ﺿﺮﻭﺭﺓ ﺟﺎﺯ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻷﻧﻪ ﺣﻖ ﻟﻪ ﻓﻴﺒﺎﺡ ﺇﺫﺍ ﺃﺑﺎﺣﻪ)‪.(١‬‬ ‫‪ / ٢٦٧‬ا‪a‬ة ا‪ + V,‬ر ‪%‬‬ ‫ﺳﻴﻤﺎ ﻣﻤﺎ ﻟﻢ‬ ‫ﻳﻮﺍﺳﻲ ﺍﻟﺼﺎﺣﺐ ﺻﺎﺣﺒﻪ ﺑﻤﺎ ﻗﺪﺭ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﻮ ﺑﺮﺍﺣﻠﺘﻪ ﻭﻻ ‬ ‫ﻳﻜﻦ ﻋﻨﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﻐﻞ ﻓﻲ ﺣﺎﺟﺔ ﻟﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ﺍﻧﺘﻈﺮ ﻓﺮﺍﻏﻪ ﻣﻨﻬﺎ‬ ‫ﻋﻈﻴﻤﺎ ﻓﻲ ﺍﻧﺘﻈﺎﺭﻩ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺴﺘﻌﺠﻠﻪ‪ ،‬ﻭﻳﺮﻓﻊ ﻋﻠﻰ ﺣﻤﻮﻟﺔ‬ ‫‬‫ﺿﺮﺍ‬ ‫ﻣﺎ ﻟﻢ ﻳﺨﻒ ‪‬‬ ‫ﺃﻭﻻ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺃﻧﻔﻊ ﻟﺼﺎﺣﺒﻪ ﻋﻨﺪ ﺍﻻﺭﺗﺤﺎﻝ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺤﻂ‬‫ﺻﺎﺣﺒﻪ ‬ ‫ﻋﻨﻬﺎ ‬ ‫ﺃﻭﻻ ﻋﻨﺪ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﺇﺫﺍ ﺗﺒﺎﺩﺭ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﻓﻌﻞ ﺃﻧﻔﻊ ﻟﺼﺎﺣﺒﻪ ﻓﻌﻠﻰ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺃﻳﻀﺎ ﺃﻥ‬ ‫ﺃﻥ ﻳﻄﺎﻭﻉ ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‬ ‫ﻳﺘﺤﺮﻯ ﺍﻹﺣﺴﺎﻥ ﺑﻤﻄﺎﻭﻋﺔ ﺍﻵﺧﺮ ﻓﻴﻤﺎ ﺃﺭﺍﺩ ﻣﻦ ﻓﻌﻞ ﺍﻟﺨﻴﺮ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﺒﺮ‬ ‫ﻣﺤﺼﻮﺭﺍ ﻓﻲ ﻓﻌﻠﻚ ﺍﻟﺨﻴﺮ ﻓﻲ ﺻﺎﺣﺒﻚ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻟﺒﺮ ﺃﻥ ﺗﻄﺎﻭﻋﻪ ﻓﻴﻤﺎ ﻳﺒﺎﺩﺭ ﺇﻟﻴﻪ‬ ‫‬ ‫ﻣﻦ ﻓﻌﻞ ﺍﻟﺨﻴﺮ ﻓﻴﻚ ﻟﺮﻏﺒﺘﻪ ﻭﻫﺬﺍ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺤﻤﻮﻟﺔ ﻭﻏﻴﺮﻫﻤﺎ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٢٦٨‬ا‪ E +# V, $,D‬و`ي‬ ‫ﻭﻳﺸﻴﺮ ﻟﻪ ﺃﻥ‬ ‫ﻣﻨﺘﻈﺮﺍ ﻟﻪ ﺣﺘﻰ ﻳﺒﻴﻊ ﺃﻭ ﻳﺸﺘﺮﻱ‪ ،‬‬ ‫‬‫ﻭﻳﻘﻒ ﻟﻪ ﻟﻤﺒﺎﻳﻌﺔ‪ ،‬ﺃﻱ‪ :‬ﻳﻘﻒ‬ ‫ﻳﺒﻴﻊ ﺃﻭ ﻳﺸﺘﺮﻱ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺒﻴﻊ ﺃﻭ ﻳﺸﺘﺮﻱ ﺑﺜﻤﻦ ﻛﺬﺍ ﻭﻳﺮﻳﻪ ﻋﻴﺐ ﺍﻟﻤﺘﺎﻉ ﻭﻏﻴﺮﻩ ﻣﻤﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٧٢/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٠/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٣/٥‬‬ ‫)‪ (٣‬ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺗﺠﺐ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ‪ :‬ﻳﺘﺄﻛﺪ ﻭﺟﻮﺑﻬﺎ =‬ ‫‪205‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﻳﺸﺘﺮﻱ ﻭﻳﻌﻴﻨﻪ ﺑﻤﺎ ﻫﻮ ﺣﻖ ﻭﻳﻘﻮﻝ ﻟﻤﻦ ﻳﺒﻴﻊ ﻟﻪ‪ :‬ﺯﺩ ﻟﻪ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﺃﻭ ﺍﻧﻘﺺ ﻟﻪ‬ ‫ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫‬ ‫و‪/‬‬ ‫‪ ٢٦٩‬ام   ﷰ‬ ‫ﻳﻘﻲ ﺍﻟﺼﺎﺣﺐ ﺻﺎﺣﺒﻪ ﻣﻦ ﻛﻞ ﺿﺮ‪ ،‬ﻭﻻ ﻳﻘﺼﺮ ﻟﻪ ﻋﻦ ﻃﺎﻗﺘﻪ ﻓﻲ ﻧﻔﻌﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺮﺽ ﻗﺎﻡ ﺑﺤﻮﺍﺋﺠﻪ ﻭﺇﻥ ﺑﻤﺎﻟﻪ ﺣﺘﻰ ﻳﺒﺮﺃ ﺃﻭ ﻳﻤﻮﺕ ﻓﻴﻘﻮﻡ ﻟﻪ ﺑﺤﻖ ﺍﻟﻤﻴﺖ ﻣﻊ‬ ‫ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻛﻐﺴﻞ ﻭﻛﻔﻦ ﻭﺻﻼﺓ ﻭﺩﻓﻦ‪ ،‬ﻭﻳﺤﻔﻆ ﺗﺮﻛﺘﻪ ﻭﻭﺻﻴﺘﻪ ﻭﻳﻮﺻﻞ ﺫﻟﻚ‬ ‫ﻟﻮﺍﺭﺛﻪ ﺑﻼ ﺑﻴﻊ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﺗﺮﻛﺘﻪ ﺿﻤﻨﻬﺎ ﻭﻟﺰﻣﻪ ﺭﺩﻫﺎ ﺇﻥ ﻟﻢ ﻳﺠﺰ ﺍﻟﻮﺭﺛﺔ‬ ‫ﺑﻴﻌﻪ ﺇﻻ ﻣﺎ ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﺧﻴﺮ‪ ،‬ﺃﻭ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺑﻴﻌﻪ ﻟﻴﻜﺮﻱ ﻟﻬﺎ ﺑﻪ ﻓﻠﻴﺒﻌﻪ ﻭﻻ‬ ‫ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻴﻊ ﺍﻟﺘﺮﻛﺔ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻟﻜﻦ‬ ‫ﺫﻟﻚ ﻣﺎﻝ ﻏﺎﺏ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻤﻪ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻪ‬ ‫ﻓﻠﻴﻔﻌﻞ ﻓﻲ ﺗﺮﻛﺘﻪ ﻣﺎ ﻳﺼﻠﺢ ﻟﻬﺎ)‪.(٢‬‬ ‫ﻟﺨﺎﺻﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﺎﻣﺘﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ :‬ﻋﻈﻢ ﺍﻟﻨﺒﻲ ﮊ ﺃﻣﺮ ﺍﻟﻨﺼﺢ ﻓﻘﺎﻝ‪:‬‬ ‫»ﺍﻟﺪ‪ ‬ﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ«‪ ،‬ﻓﺒ ‪‬ﻴﻦ ! ﺃﻥ ﺍﻟﻨﺼﺢ ﻭﺍﺟﺐ ﻟﻜﺎﻓﺔ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﺗﺘﺤﺮﻯ ﻣﺼﻠﺤﺘﻬﻢ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺃﻣﻮﺭﻫﻢ‪) .‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ٧٤/١‬ﻁ ﻋﻴﺴﻰ ﺍﻟﺤﻠﺒﻲ( ﻣﻦ ﺣﺪﻳﺚ ﺗﻤﻴﻢ ﺍﻟﺪﺍﺭﻱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﻓﺮﺽ ﻋﻴﻦ ﺳﻮﺍﺀ ﻃﻠﺒﺖ ﺃﻭ ﻟﻢ ﺗﻄﻠﺐ ﺇﺫﺍ ﻇﻦ ﺍﻹﻓﺎﺩﺓ ﻷﻧﻪ ﻣﻦ ﺑﺎﺏ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﺑﻦ ﺑﻄﺎﻝ ﺃﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻳﺠﺰﻯ ﻓﻴﻪ ﻣﻦ ﻗﺎﻡ ﺑﻪ‬ ‫ﻭﻳﺴﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﻫﻲ ﻻﺯﻣﺔ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺤﺎﺟﺔ ﺃﻭ ﺍﻟﻄﺎﻗﺔ ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻨﺎﺻﺢ ﺃﻧﻪ ﻳﻘﺒﻞ ﻧﺼﺤﻪ‬ ‫ﻭﻳﻄﺎﻉ ﺃﻣﺮﻩ ﻭﺃﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻓﺈﻥ ﺧﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﺫﻯ ﻓﻬﻮ ﻓﻲ ﺳﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪:‬‬ ‫ﺇﻥ ﻇﺎﻫﺮ ﺣﺪﻳﺚ‪» :‬ﺍﻟﺪ‪ ‬ﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ« ﻭﺟﻮﺏ ﺍﻟﻨﺼﺢ ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﻓﻲ ﺍﻟﻤﻨﺼﻮﺡ‪.‬‬ ‫ﻭﻻ ﻳﺴﻘﻂ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﻨﺼﻴﺤﺔ ﻋﻦ ﺍﻟﻤﺴﻠﻢ ﻣﺎ ﺩﺍﻡ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ‪ :‬ﻗﺪ ﺗﺮﻓﻊ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﻋﻦ ﺍﻟﻌﺒﺪ ﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺎﻻﺕ‪ ،‬ﻭﻻ ﻳﺮﻓﻊ ﻋﻨﻪ ﺍﻟﻨﺼﺢ ﷲ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺮﺽ‬ ‫ﺑﺤﺎﻝ ﻻ ﻳﻤﻜﻨﻪ ﻋﻤﻞ ﺑﺸﻲﺀ ﻣﻦ ﺟﻮﺍﺭﺣﻪ ﺑﻠﺴﺎﻥ ﻭﻻ ﻏﻴﺮﻩ ﻏﻴﺮ ﺃﻥ ﻋﻘﻠﻪ ﺛﺎﺑﺖ ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ‬ ‫ﺍﻟﻨﺼﺢ ﷲ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﺪﻡ ﻋﻠﻰ ﺫﻧﻮﺑﻪ‪ ،‬ﻭﻳﻨﻮﻱ ﺇﻥ ﺻﺢ ﺃﻥ ﻳﻘﻮﻡ ﺑﻤﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻳﺠﺘﻨﺐ ﻣﺎ ﻧﻬﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻏﻴﺮ ﻧﺎﺻﺢ ﷲ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٢٥/٤٠‬ ‪.٣٢٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٤/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٤/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪206‬‬ ‫‪ ٢٧٠‬إ‪ $5%‬ا‪ K% V,‬ا‪ $%k‬وا‪+‬وف‬ ‫ﺭﻭﻱ‪ :‬ﺧﻴﺮ ﺃﺻﺤﺎﺑﻚ ﻣﻦ ﺇﺫﺍ ﺫﻛﺮﺕ ﺍﷲ ﻭﺃﻣﺮ ﺍﻵﺧﺮﺓ ﺃﻋﺎﻧﻚ‪ ،‬ﻭﺇﺫﺍ ﻧﺴﻴﺖ‪،‬‬ ‫ﺃﻱ‪ :‬ﻏﻔﻠﺖ ﻋﻦ ﺫﻟﻚ ﺫﻛﺮﻙ ﻭﺭﻭﻱ‪ :‬ﺃﺥ ﻳﺬ ‪‬ﻛﺮﻙ ﺃﻣﺮ ﺁﺧﺮﺗﻚ ﺧﻴﺮ ﻟﻚ ﻣﻦ ﺃﺥ‬ ‫ﺃﺧﺎ ﻳﺪﻋﻮ ﻟﻚ ﻭﺃﻧﺖ ﻏﺎﺋﺐ ﻭﻣﺎ ﺃﻋﻈﻤﻪ ﻭﻣﺎ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﻣﺎ ﺃﺣﺴﻦ ‬ ‫‬‫ﻳﻌﻄﻴﻚ ﻛﻞ ﻳﻮﻡ‬ ‫ﺃﻗﻠﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ‪ : ƒ‬ﺩﻋﻮﺓ ﺍﻷﺥ ﻓﻲ ﺍﷲ ﺗﺴﺘﺠﺎﺏ)‪.(١‬‬ ‫‪  / ٢٧١‬ا‪ n3 $,‬ا اد‬ ‫ﻣﻦ ﺣﺴﻦ ﺍﻟﺼﺤﺒﺔ ﺃﻥ ﻳﻀﻴﻒ ﺍﻟﺮﺟﻞ ﻭﻋﺎﺀﻩ ﺇﻟﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﺳﻘﺎﺅﻧﺎ ﻭﻗﺪﺣﻨﺎ ﻻ ﺇﻟﻰ ﻧﻔﺴﻪ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺣﺴﻦ ﺍﻟﺼﺤﺒﺔ ﻓﻴﻪ ﻭﻛﺮﻡ ﺍﻟﻔﻌﻞ‬ ‫ﺧﻠﻂ ﺍﻟﺰﺍﺩ ﻭﻫﻮ ﺳﻨﺔ‪ ،‬ﻭﺍﻻﻧﻔﺮﺍﺩ ﺑﻪ ﻟﺆﻡ‪ ،‬ﻭﻟﻤﻦ ﺧﺎﻑ ﺳﻮﺀ ﺧﻠﻖ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﺨﻠﻂ‬ ‫ﺃﻥ ﻳﻨﻔﺮﺩ ﺑﺰﺍﺩﻩ‪.‬‬ ‫‪  / ٢٧٢‬ق ا‪. K% V,‬‬ ‫ﻻ ﻳﺼﻮﻡ ﺍﻟﺼﺎﺣﺐ ﻓﻴﻪ ﻧﺎﻓﻠﺔ ﺩﻭﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻻ ﻳﺬﻫﺐ ﻋﻨﻪ ﻭﻳﺘﺮﻛﻪ ﺇﻻ‬ ‫ﺑﺈﺫﻧﻪ‪ ،‬ﻭﺇﻥ ﺃﺑﻄﺄ ﻋﻨﻚ ﺑﻼ ﻣﺎﻧﻊ ﻓﺎﻃﻠﺐ ﻣﻨﻪ ﺍﻟﺘﻌﺠﻴﻞ‪ ،‬ﻭﺇﻥ ﺗﺄﺧﺮ ﻭﺧﻔﺖ ﺃﻥ‬ ‫ﻳﻀﺮﻙ ﺍﻧﺘﻈﺎﺭﻩ ﻓﻼ ﻋﻠﻴﻚ ﺇﻥ ﺫﻫﺒﺖ‪ ،‬ﻭﺇﻥ ﺍﺻﻄﺤﺒﺎ ﻓﺨﺮﺝ ﺍﻟﻠﺼﻮﺹ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻓﻬﺮﺏ ﺃﺣﺪﻫﻤﺎ ﻭﺗﺮﻙ ﺻﺎﺣﺒﻪ ﻓﻘﺘﻞ ﺃﻭ ﺳﻠﺐ ﻟﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ ﺇﻥ ﻗﺪﺭ‪ ،‬ﻭﻟﻌﻠﻪ ﻋﻨﺪ‬ ‫ﺍﷲ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﺇﻥ ﻫﺮﺏ ﻋﻦ ﺿﻌﻒ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺪ‬ ‫ﻣﺎ ﻳﻠﺰﻣﻪ ﺍﻟﺠﻬﺎﺩ ﻭﻛﺎﻥ ﻛﻨﺼﻒ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻣﻦ ﺳﺎﻓﺮ ﻣﻊ ﻗﻮﻡ ﻓﻨﻔﺪ ﺯﺍﺩﻩ ﻟﺰﻣﺘﻬﻢ‬ ‫ﻧﻔﻘﺘﻪ ﻭﺇﺣﻴﺎﺅﻩ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﺒﺎﻳﻌﻪ ﺃﻭ ﻳﻄﻌﻤﻪ‪ ،‬ﻭﺇﻥ ﺿﻞ ﺃﺣﺪﻫﻢ ﻓﺘﺮﻛﻮﻩ ﻭﺃﻛﻠﻪ‬ ‫ﺳﺒﻊ ﺿﻤﻨﻮﺍ ﺩﻳﺘﻪ ﺇﻥ ﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺍﻧﺘﻈﺎﺭﻩ ﻭﻛﺎﻥ ﻓﻲ ﻣﺨﺎﻓﺔ ﻭﺿﻴﻌﻮﺍ ﺣﻖ ﺍﻟﺼﺤﺒﺔ‪.‬‬ ‫ﻭﺇﻥ ﻋﻄﺶ ﻭﻃﻠﺐ ﺫﺍ ﻓﻀﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﻓﺄﺑﻰ ﻓﻤﺎﺕ ﻋﻄﺸ ﺎ ﻟﺰﻣﺘﻪ ﺩﻳﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٤/٥‬ ‪.١٧٥‬‬ ‫‪207‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﻧﻔﺴﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺗﻌﺎﻫﺪ ﻗﻮﻡ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻓﻲ ﻃﺎﻋﺔ ﺃﺛﻢ ﻣﻦ ﺗﺨﻠﻒ ﻣﻨﻬﻢ‬ ‫ﻳﻨﺠﻲ ‬ ‫ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﺨﻠﻒ ﺇﻥ ﻛﺎﻥ ﻳﻠﺤﻘﻬﻢ ﺑﻪ ﺿﺮ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﺭﺟﻼﻥ ﺇﻟﻰ ﺑﻠﺪ ﻭﺻﻠﺢ‬ ‫ﻷﺣﺪﻫﻤﺎ ﺍﻟﻤﻘﺎﻡ ﻓﻴﻪ ﻭﻛﺮﻩ ﺍﻵﺧﺮ ﻭﻟﻢ ﻳﺠﺪ ﺭﻓﻴﻘﺎ ﻟﻢ ﻳﻠﺰﻡ ﺻﺎﺣﺒﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻌﻪ‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻵﺧﺮ ﻓﻲ ﺍﻟﺒﻠﺪ ﻭﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﻼﻡ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻻ ﺗﺼﺎﺣﺐ ﻣﻦ ﺗﻜﺮﻩ‬ ‫ﻟﺌﻼ ﺗﻀﻴﻊ ﺣﻘﻮﻗﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٢٧٣‬ا‪ / $,D‬ا ‪ +‬إذا ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﻓﻲ ﺣﻀﺮ ﺃﻭ ﺳﻔﺮ ﻟﻠﺘﻌﻠﻢ ﻣﻨﻪ ﻓﻌﻠﻰ‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺘﻌﻠﻢ ﺇﻥ ﺍﺻﻄﺤﺐ ‬ ‫ﺍﻟﻌﺎﻟﻢ ﻧﺼﺤﻪ ﻓﻲ ﺩﻧﻴﺎﻩ ﻭﺃﺧﺮﺍﻩ‪ ،‬ﻭﻳﻨﻬﺎﻩ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺬﻛﺮ ﺍﻟﻨﺎﺱ ﻭﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ‬ ‫ﺑﺬﻛﺮ ﻋﻴﻮﺏ ﺍﻟﻄﻠﺒﺔ ﻭﻓﺘﻨﺘﻬﻢ ﻭﺳﻮﺀ ﻓﻬﻢ ﻣﻦ ﺳﺎﺀ ﻓﻬﻤﻪ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﻳﺒﻐﻀﻪ ﻣﻨﻬﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٥/٥‬ ‪ ،١٧٦‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٠/٢‬ ‪.٦١٢‬‬ ‫)‪ (٢‬ﻓﺼﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﻮﻝ ﻓﻲ ﺁﺩﺍﺏ ﺍﻟﻤﻌﻠﻢ ﻭﻭﻇﺎﺋﻔﻪ ﻭﺃﻫﻤﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﺗﻮﺻﻼ ﺇﻟﻰ ﻏﺮﺽ ﺩﻧﻴﻮﻱ‪.‬‬‫‬‫ ﺃﻥ ﻳﻘﺼﺪ ﺑﺘﻌﻠﻴﻤﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﻘﺼﺪ‬ ‫ ﻭﺃﻥ ﻳﺘﺨﻠﻖ ﺑﺎﻟﻤﺤﺎﺳﻦ ﺍﻟﺘﻲ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﻬﺎ ﻭﺣﺚ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺨﻼﻝ ﺍﻟﺤﻤﻴﺪﺓ ﻭﺍﻟﺸﻴﻢ‬ ‫ﺍﻟﻤﺮﺿﻴﺔ ﺍﻟﺘﻲ ﺃﺭﺷﺪ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ ﻭﺃﻥ ﻳﺤﺬﺭ ﻣﻦ ﺍﻟﺤﺴﺪ ﻭﺍﻟﺮﻳﺎﺀ ﻭﺍﻹﻋﺠﺎﺏ ﻭﺍﺣﺘﻘﺎﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺩﻭﻧﻪ ﺑﺪﺭﺟﺎﺕ‪.‬‬ ‫ ﻭﺃﻥ ﻻ ﻳﺬﻝ ﺍﻟﻌﻠﻢ ﻭﻻ ﻳﺬﻫﺐ ﺑﻪ ﺇﻟﻰ ﻣﻜﺎﻥ ﻳﻨﺘﺴﺐ ﺇﻟﻰ ﻣﻦ ﻳﺘﻌﻠﻤﻪ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺘﻌﻠﻢ‬ ‫ﻛﺒﻴﺮ ﺍﻟﻘﺪﺭ‪.‬‬ ‫ ﻭﺃﻥ ﻳﺸﻔﻖ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‪ ،‬ﻭﺃﻥ ﻳﺠﺮﻳﻬﻢ ﻣﺠﺮﻯ ﺑﻨﻴﻪ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻧﻤﺎ ﺃﻧﺎ ﻟﻜﻢ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺍﻟﺪ« ﺑﺄﻥ ﻳﻘﺼﺪ ﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﻧﺎﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻮ ﺃﻫﻢ ﻣﻦ ﺇﻧﻘﺎﺫ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻟﺪﻫﻤﺎ ﻣﻦ ﻧﺎﺭ‬ ‫ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ ﻭﺃﻥ ﻻ ﻳﺘﻌﻈﻢ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‪ ،‬ﺑﻞ ﻳﻠﻴﻦ ﻟﻬﻢ ﻭﻳﺘﻮﺍﺿﻊ‪ .‬ﻗﺎﻝ ﻋﻤﺮ ‪ : ƒ‬ﺗﻮﺍﺿﻌﻮﺍ ﻟﻤﻦ‬ ‫ﻋﻠﻤﻜﻢ‪ ،‬ﻭﺗﻮﺍﺿﻌﻮﺍ ﻟﻤﻦ ﺗﻌﻠﻤﻮﻥ‪ ،‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺟﺒﺎﺭﻱ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ﺑﺎﺫﻻ ﻭﺳﻌﻪ ﻓﻲ ﺗﻔﻬﻴﻤﻬﻢ‬‫ ﻭﺃﻥ ﻳﺘﻔﻘﺪ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‪ ،‬ﻭﻳﺴﺄﻝ ﻋﻤﻦ ﻏﺎﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻭﺗﻘﺮﻳﺐ ﺍﻟﻔﺎﺋﺪﺓ ﺇﻟﻰ ﺃﺫﻫﺎﻧﻬﻢ‪.‬‬ ‫ ﻭﺃﻥ ﻳﺰﺟﺮ ﺍﻟﻤﺘﻌﻠﻢ ﻋﻦ ﺳﻮﺀ ﺍﻷﺧﻼﻕ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻌﺮﻳﺾ ﻣﺎ ﺃﻣﻜﻦ ﻭﻻ ﻳﺼﺮﺡ‪ ،‬ﻭﺑﻄﺮﻳﻖ‬ ‫=‬‫ﺍﻟﺮﺣﻤﺔ ﻻ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻮﺑﻴﺦ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪208‬‬ ‫ﻭﺃﺳﺎﺀ ﺇﻟﻴﻪ؛ ﻷﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺬﻟﻚ ﻳﺸﻐﻞ ﺍﻟﻌﻘﻞ ﻋﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺤﻔﻆ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﺭﻳﻌﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺣﻘﻪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺣﻖ ﺇﻻ ﻣﻦ ﻓﺴﻖ ﻓﻠﻴﺒﺮﺃ ﻣﻨﻪ ﻭﻟﻴﺸﻬﺮﻩ‬ ‫ﻋﻨﺪ ﻣﻦ ﻟﻢ ﻳﻌﻠﻤﻪ ﻓﺎﺳﻘﺎ ﻟﻴﺤﺬﺭﻩ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺘﺮ ﺑﻪ‪ ،‬ﻭﻛﻞ ﻛﺒﻴﺮﺓ ﻓﺴﻖ‪،‬‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ‬ ‫ﻭﻣﻦ ﺗﺎﺏ ﺳﺘﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺑﺎﺻﻄﺤﺎﺏ ﺍﻟﻌﺎﻟﻢ ﻭﺍﻟﻤﻌﻠﻢ ﺷﻴ ﺌﺎ ‬ ‫ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﻲ ﺷﺄﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻫﺬﺍ ﻳﻌﻠﻤﻪ ﻭﺫﻟﻚ ﻳﺘﻌﻠﻢ ﻣﻨﻪ)‪.(١‬‬ ‫‪ FSH ٢٧٤‬ا ‪+‬‬ ‫ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﻔﻬﻢ ﺍﻟﻤﺘﻌﻠﻢ ﻣﺎ ﻟﻢ ﻳﻔﻬﻢ ﻣﻤﺎ ﻋﻨﺪﻩ ﻣﻦ ﻋﻠﻢ ﻭﺃﺩﺏ ﻭﺳﻴﺮ‪،‬‬ ‫ﻓﺈﻥ ﺯﻝ ﺯﺟﺮﻩ‪ ،‬ﻭﺍﺳﺘﺘﺎﺑﻪ‪ ،‬ﻭﺳﺘﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻏﻔﻞ ﺫﻛﺮﻩ ﻭﺭﻏﺒﻪ ﻓﻲ ﻣﻄﻠﻮﺑﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺘﻌﻠﻢ)‪.(٢‬‬ ‫‪  ٢٧٥‬ق ا‪ K% +‬ا‬ ‫ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺘﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﺤﺐ ﻟﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻜﺮﻩ‬ ‫ﻣﺎ ﻳﻜﺮﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻮﺍﺳﻴﻪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ‪ ،‬ﻭﻳﺮﻏﺒﻪ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻳﺤﻔﻈﻪ ﻓﻲ ﻏﻴﺒﺘﻪ‬ ‫ﺗﺪﺭﻳﺠﺎ‪ ،‬ﻭﺃﻥ‬ ‫‬‫ﻭﺣﻀﻮﺭﻩ‪ ،‬ﻭﻳﺮﺩ ﻋﻨﻪ ﺍﻟﻐﻴﺒﺔ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﺸﻴﻨﻪ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻣﻦ ﻛﻞ ﻓﻦ‬ ‫=ﻭﺃﻥ ﻳﻘﺘﺼﺮ ﺑﺎﻟﻤﺘﻌﻠﻢ ﻋﻠﻰ ﻗﺪﺭ ﻓﻬﻤﻪ‪ ،‬ﻓﻼ ﻳﻠﻘﻲ ﺇﻟﻴﻪ ﻣﺎ ﻻ ﻳﺒﻠﻐﻪ ﻋﻘﻠﻪ‪ ،‬ﻓﻴﻨﻔﺮﻩ ﺃﻭ ﻳﺨﺒﻂ ﻋﻠﻴﻪ‬ ‫ﻋﻘﻠﻪ‪ ،‬ﺍﻗﺘﺪﺍﺀ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻨﺒﻲ ﮊ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺃﻧﺰﻟﻮﺍ ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﻟﻬﻢ« )ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪،١٧٣/٥‬‬ ‫ﺗﺤﻘﻴﻖ ﻋﺰﺕ ﻋﺒﻴﺪ ﺩﻋﺎﺱ(‪.‬‬ ‫ﻳﺤﺮﺿﻬﻢ ﻋﻠﻰ ﺍﻻﺷﺘﻐﺎﻝ ﻓﻲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﻳﻄﺎﻟﺒﻬﻢ ﻓﻲ ﺃﻭﻗﺎﺕ ﺑﺈﻋﺎﺩﺓ ﻣﺤﻔﻮﻇﺎﺗﻬﻢ‪،‬‬‫ ﻭﺃﻥ ‬ ‫ﻭﻳﺴﺄﻟﻬﻢ ﻋﻤﺎ ﺫﻛﺮ ﻟﻬﻢ ﻣﻦ ﺍﻟﻤﻬﻤﺎﺕ‪.‬‬ ‫ ﻭﺃﻥ ﻳﻘﺪﻡ ﻓﻲ ﺗﻌﻠﻴﻤﻬﻢ ﺇﺫﺍ ﺍﺯﺩﺣﻤﻮﺍ ﺍﻷﺳﺒﻖ ﻓﺎﻷﺳﺒﻖ‪.‬‬ ‫ﻋﺎﻣﻼ ﺑﻌﻠﻤﻪ ﻓﻼ ﻳﻜﺬﺏ ﻗﻮﻟﻪ ﻓﻌﻠﻪ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ ﻳﺪﺭﻙ ﺑﺎﻟﺒﺼﺎﺋﺮ ﻭﺍﻟﻌﻤﻞ ﻳﺪﺭﻙ‬‫‬‫ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻷﺑﺼﺎﺭ‪ ،‬ﻭﺃﺭﺑﺎﺏ ﺍﻷﺑﺼﺎﺭ ﺃﻛﺜﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٩/١٣‬ ‪.١٠‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٦/٥‬ ‪ ،١٧٧‬ﺍﻹﻳﻀﺎﺡ ‪ ٢٦/٣‬ ‪.٢٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٦/٥‬‬ ‫‪209‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫‬ ‫ﺗﻔﻀﻴﻼ ﻳﻮﺭﺙ ﺍﻟﺒﻐﺾ ﻭﻳﺴﻮﻱ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﺗﻤﻬﺮ‬ ‫ﻃﺎﻟﺒﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‬ ‫ﻻ ﻳﻔﻀﻞ ‬ ‫ﺃﺣﺪﻫﻢ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﺟﺎﺯ ﺗﻔﻀﻴﻠﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺮﻏﺒﻬﻢ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﻥ ﻳﺪﻟﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺄﻣﺮﻩ ﺑﻬﺎ ﻭﻳﺮﻏﺒﻪ ﻓﻴﻬﺎ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ] ٢٧٦‬ا ‪ K%‬ا‪+‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻢ ﻟﻤﻌﻠﻤﻪ ﺃﻥ ﻻ ﻳﻤﺮﺽ ﻗﻠﺒﻪ ﺑﺘﻨﺎﺝ ﻋﻨﻪ ﺃﻭ ﺗﻠﻮﻳﺢ ﻭﺇﺷﺎﺭﺓ‬ ‫ﺑﻤﺎ ﻻ ﻳﻔﻬﻤﻪ ﺃﻭ ﺗﻜﻠﻢ ﺑﻠﻐﺔ ﻻ ﻳﻔﻬﻤﻬﺎ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻜﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﻄﺤﺐ ﻣﻊ ﻣﻦ ﻳﻜﺮﻩ ﻣﻌﻠﻤﻪ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻜﺮﻩ ﺍﺻﻄﺤﺎﺑﻪ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٧٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٢/٢‬‬ ‫)‪ (٢‬ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻢ ﺃﻥ ﻳﻄﻬﺮ ﻗﻠﺒﻪ ﻣﻦ ﺍﻷﺩﻧﺎﺱ ﻟﻴﺼﻠﺢ ﻟﻘﺒﻮﻝ ﺍﻟﻌﻠﻢ ﻭﺣﻔﻈﻪ ﻭﺍﺳﺘﺜﻤﺎﺭﻩ‪ ،‬ﻓﻔﻲ‬ ‫ﺍﻟﺼﺤﻴﺤﻴﻦ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﻓﻲ ﺍﻟﺠﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﻟﺠﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﻟﺠﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ« )ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻔﺘﺢ ‪ ١٢٦/١‬ﻁ ﺍﻟﺴﻠﻔﻴﺔ(‪ .‬ﻭﻗﺎﻟﻮﺍ‪:‬‬ ‫ﺗﻄﺒﻴﺐ ﺍﻟﻘﻠﺐ ﻟﻠﻌﻠﻢ ﻛﺘﻄﺒﻴﺐ ﺍﻷﺭﺽ ﻟﻠﺰﺭﺍﻋﺔ‪.‬‬ ‫ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻄﻊ ﺍﻟﻌﻼﺋﻖ ﺍﻟﺸﺎﻏﻠﺔ ﻋﻦ ﻛﻤﺎﻝ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺘﺤﺼﻴﻞ‪ ،‬ﻭﻳﺮﺿﻰ ﺑﻤﺎ ﻳﺘﻴﺴﺮ ﻣﻦ‬ ‫ﺍﻟﻘﻮﺕ‪ ،‬ﻭﻳﺼﺒﺮ ﺇﻥ ﺿﺎﻕ ﺑﻪ ﺍﻟﻌﻴﺶ‪.‬‬ ‫ ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻌﻠﻢ ﺃﻥ ﻳﺘﻮﺍﺿﻊ ﻟﻤﻌﻠﻤﻪ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻌﻴﻦ ﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﻭﻳﺮﻯ ﻛﻤﺎﻝ ﺃﻫﻠﻴﺘﻪ‬ ‫ﻭﺭﺟﺤﺎﻧﻪ ﻋﻠﻰ ﺃﻛﺜﺮ ﻃﺒﻘﺘﻪ‪ ،‬ﻓﺬﻟﻚ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻧﺘﻔﺎﻋﻪ ﺑﻪ ﻭﺭﺳﻮﺥ ﻣﺎ ﺳﻤﻌﻪ ﻣﻨﻪ ﻓﻲ ﺫﻫﻨﻪ‪.‬‬ ‫ ﻭﻟﻴﺤﺬﺭ ﺍﻟﻤﺘﻌﻠﻢ ﺍﻟﺒﺴﻂ ﻋﻠﻰ ﻣﻦ ﻳﻌﻠﻤﻪ ﻭﺇﻥ ﺁﻧﺴﻪ‪ ،‬ﻭﺍﻹﺩﻻﻝ ﻋﻠﻴﻪ ﻭﺇﻥ ﺗﻘﺪﻣﺖ ﺻﺤﺒﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻛﻔﺮﺍ ﻟﻨﻌﻤﺘﻪ ﻭﺍﺳﺘﺨﻔﺎﻓﺎ ﺑﺤﻘﻪ‪.‬‬ ‫ﻳﻈﻬﺮ ﻟﻪ ﺍﻻﺳﺘﻜﻔﺎﺀ ﻣﻨﻪ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﻓﻲ ﺫﻟﻚ ‬ ‫ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻌﺜﻪ ﻣﻌﺮﻓﺔ ﺍﻟﺤﻖ ﻟﻠﻤﻌﻠﻢ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺸﺒﻬﺔ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻌﻨﺖ‬ ‫ﻣﻌﻠﻤﻪ ﺑﺎﻟﺴﺆﺍﻝ‪ ،‬ﻭﻻ ﻳﺪﻋﻮﻩ ﺗﺮﻙ ﺍﻹﻋﻨﺎﺕ ﻟﻠﻤﻌﻠﻢ ﺇﻟﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻤﺎ ﺃﺧﺬ ﻋﻨﻪ‪ .‬ﻭﻟﻴﺴﺖ ﻛﺜﺮﺓ‬ ‫ﺗﻘﻠﻴﺪﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻠﺢ ﻓﻲ ﺍﻟﺴﺆﺍﻝ‬ ‫‬‫ﺍﻟﺴﺆﺍﻝ ﻓﻴﻤﺎ ﺍﻟﺘﺒﺲ ﺇﻋﻨﺎ ﺗﺎ‪ ،‬ﻭﻻ ﻗﺒﻮﻝ ﻣﺎ ﺻﺢ ﻓﻲ ﺍﻟﻨﻔﺲ‬ ‫ﻣﻀﺠﺮﺍ‪ ،‬ﻭﻳﻐﺘﻨﻢ ﺳﺆﺍﻟﻪ ﻋﻨﺪ ﻃﻴﺐ ﻧﻔﺴﻪ ﻭﻓﺮﺍﻏﻪ‪ ،‬ﻭﻳﺘﻠﻄﻒ ﻓﻲ ﺳﺆﺍﻟﻪ ﻭﻳﺤﺴﻦ ﺧﻄﺎﺑﻪ‪.‬‬‫‬‫ﺇﻟﺤﺎﺣﺎ‬ ‫‬ ‫ ﻭﻟﻴﺄﺧﺬ ﺍﻟﻤﺘﻌﻠﻢ ﺣﻈﻪ ﻣﻤﻦ ﻭﺟﺪ ﻃﻠﺒﺘﻪ ﻋﻨﺪﻩ ﻣﻦ ﻧﺒﻴﻪ ﻭﺧﺎﻣﻞ‪ ،‬ﻭﻻ ﻳﻄﻠﺐ ﺍﻟﺼﻴﺖ ﻭﺣﺴﻦ‬ ‫ﺍﻟﺬﻛﺮ ﺑﺎﺗﺒﺎﻉ ﺃﻫﻞ ﺍﻟﻤﻨﺎﺯﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻔﻊ ﺑﻐﻴﺮﻫﻢ ﺃﻋﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺘﻮﻱ ﺍﻟﻨﻔﻌﺎﻥ‬ ‫ﻓﻴﻜﻮﻥ ﺍﻷﺧﺬ ﻋﻤﻦ ﺍﺷﺘﻬﺮ ﺫﻛﺮﻩ ﻭﺍﺭﺗﻔﻊ ﻗﺪﺭﻩ ﺃﻭﻟﻰ‪ ،‬ﻷﻥ ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ﺃﺟﻤﻞ ﻭﺍﻷﺧﺬ ﻋﻨﻪ‬ ‫=‬‫ﺃﺷﻬﺮ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪210‬‬ ‫‬ ‫ﺣﻼﻻ ﻳﻜﺮﻫﻪ ﻣﻌﻠﻤﻪ ﻓﻌﻠﻪ ﺣﻴﺚ ﻻ ﻳﺮﺍﻩ ﻭﻻ ﻳﺮﺍﻩ ﺃﺣﺪ‬ ‫ﻭﻟﻜﻨﻪ ﺇﻥ ﺷﺎﺀ ﺷﻴ ﺌﺎ‬ ‫ﻳﺨﺒﺮﻩ ﺑﻪ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻘﺮﺃ ﻋﻨﺪ ﺍﻟﻤﺨﺎﻟﻒ‪ ،‬ﻭﻳﺨﻔﻲ ﻣﺬﻫﺒﻪ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﺮﺋﻪ ﺇﺫﺍ‬ ‫ﻋﺮﻑ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺟﺎﺋﺰ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﺒﺎﺣﺎﺕ ﻛﺒﻴﻊ ﻭﺷﺮﺍﺀ‪ ،‬ﻓﻜﻴﻒ ﻓﻲ ﻃﻠﺐ‬ ‫ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻟﺪﻳﻦ؟ ﺑﻞ ﻳﺠﻮﺯ ﺍﻟﻜﺬﺏ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻻ ﻳﺠﻮﺯ ﺍﻹﺧﻔﺎﺀ ﺍﻟﻤﺠﺮﺩ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻤﻨﻊ ﺫﻟﻚ ﻓﻲ ﺇﻋﻄﺎﺀ ﺷﻲﺀ ﻣﻮﺍﻓﻘﺘﻪ ﻓﺤﻴﻨﺌﺬ‬ ‫ﻻ ﻳﻘﺒﻀﻪ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔ ﺇﻧﻪ ﻻ ﻳﺤﻞ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ‬ ‫ﺍﻟﻤﺨﺎﻟﻒ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻚ ﻣﺨﺎﻟﻔﻪ‪.‬‬ ‫ﻭﻻ ﻳﺴﺄﻟﻪ ﺇﺫﺍ ﺣ ﺮﺩﺃﻱ‪ :‬ﺍﻣﺘﻨﻊ ﺃﻭ ﺍﻋﺘﺰﻝﺃﻭ ﻏﻀﺐ‪ ،‬ﻭﻻ ﻳﻌﻨﺘﻪ ﻳﻠﻘﻪ ﻓﻲ‬ ‫ﺍﻟﻌﻨﺖ ﻭﻫﻮ ﺍﻟﻤﺸﻘﺔ ﻭﺍﻟﺘﻌﺐ ﺑﺴﺆﺍﻝ‪ ،‬ﻭﻟﻴﻼﻃﻔﻪ‪ ،‬ﻭﻟﻴﺘﺄﺩﺏ ﻣﻌﻪ ﺑﺘﻀﺮﻉ ﻭﺧﺸﻮﻉ؛‬ ‫ﻛﺄﺏ ﺃﻭ ﻓﻮﻗﻪ ﻭﺣﻘﻮﻗﻪ ﻻ ﺗﺤﺼﻰ)‪.(١‬‬ ‫‪ / ٢٧٧‬آداب ا‪+‬ء‬ ‫ﻣﻌﻠﻤﺎ ﻭﻻ‬ ‫‬‫ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﻨﺼﺢ ﻟﻤﻦ ﻋﻠﻤﻮﺍ‪ ،‬ﻭﺍﻟﺮﻓﻖ ﺑﻬﻢ‪ ،‬ﻓﻼ ﺗﻌﻨﻔﻮﺍ‬ ‫ﻣﺘﻌﻠﻤﺎ‪ ،‬ﻭﻻ ﺗﺴﺘﺼﻐﺮﻭﺍ ﻣﺒﺘﺪ ﺋﺎ؛ ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫‬‫ﻧﺎﺳﻴﺎ‬ ‫ﺗﺤﻘﺮﻭﺍ ‬ ‫»ﻋﻠﻤﻮﺍ ﻭﻻ ﺗﻌﻨﻔﻮﺍ؛ ﻓﺈﻥ ﺍﻟﻤﻌﻠﻢ ﺧﻴﺮ ﻣﻦ ﺍﻟﻤﻌﻨﻒ«)‪ ،(٢‬ﻭﻣﻦ ﺁﺩﺍﺑﻬﻢ ﺃﻻ ﻳﻤﻨﻌﻮﺍ‬ ‫ﻣﺘﻔﻬﻤﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺃﻻ‬ ‫‬‫ﻣﺘﻌﻠﻤﺎ‪ ،‬ﻭﻻ‬ ‫‬‫ﺭﺍﻏﺒﺎ‪ ،‬ﻭﻻ ﻳﺆﻳﺴﻮﺍ‬ ‫‬‫ﻃﺎﻟﺒﺎ‪ ،‬ﻭﻻ ﻳﻨﻔﺮﻭﺍ‬ ‫‬ ‫ﺣﻀﺮﺍ‬ ‫‬‫ﻭﻧﻬﺎﺭﺍ‬ ‫‬‫ﻣﻮﺍﻇﺒﺎ ﻋﻠﻴﻪ ﻓﻲ ﺟﻤﻴﻊ ﺃﻭﻗﺎﺗﻪ‪ ،‬‬ ‫ﻟﻴﻼ‬‫‬‫ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ‬ ‫‬‫=ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺑﺪ‬ ‫ﻗﺪﺭﺍﻻ ‬ ‫ﻭﺳﻔﺮﺍ‪ ،‬ﻭﻻ ﻳﺬﻫﺐ ﻣﻦ ﺃﻭﻗﺎﺗﻪ ﺷﻴ ﺌﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻠﻢ ﺇﻻ ﺑﻘﺪﺭ ﺍﻟﻀﺮﻭﺭﺓ ﻷﻛﻞ ﻭﻧﻮﻡ ‬‫‬ ‫ﻣﻨﻪﻭﻧﺤﻮﻫﻤﺎ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‪.‬‬ ‫ ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻤﺘﻌﻠﻢ‪ :‬ﺍﻟﺤﻠﻢ ﻭﺍﻷﻧﺎﺓ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﻤﺘﻪ ﻋﺎﻟﻴﺔ‪ ،‬ﻓﻼ ﻳﺮﺿﻰ ﺑﺎﻟﻴﺴﻴﺮ ﻣﻊ ﺇﻣﻜﺎﻥ‬ ‫ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺴﻮﻑ ﻓﻲ ﺍﺷﺘﻐﺎﻟﻪ ﻭﻻ ﻳﺆﺧﺮ ﺗﺤﺼﻴﻞ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﺇﺫﺍ ﺗﻤﻜﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻣﻞ ﺣﺼﻮﻟﻬﺎ ﺑﻌﺪ ﺳﺎﻋﺔ‪ ،‬ﻷﻥ ﻟﻠﺘﺄﺧﻴﺮ ﺁﻓﺎﺕ‪ ،‬ﻭﻷﻥ ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻟﺜﺎﻧﻲ ﻳﺤﺼﻞ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٠/١٣‬ ‪.١١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٧/٥‬ ‪ ،١٧٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥/١‬‬ ‫)‪ (٢‬ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ ﺡ‪.٢٦٥٩ :‬‬ ‫‪211‬‬‫ﺣﻖ ﺍﻟﺼﺎﺣﺐ‬ ‫ﺃﻧﺒﺌﻜﻢ ﺑﺎﻟﻔﻘﻴﻪ ﻛﻞ ﺍﻟﻔﻘﻴﻪ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻟﻢ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺆﻳﺴﻬﻢ ﻣﻦ ﺭﻭﺡ ﺍﷲ«)‪.(١‬‬ ‫ﺻﺒﺮﺍ‪ ،‬ﻭﺃﺟﻤﻠﻬﻢ ﻟﻘﺎﺀ‪،‬‬ ‫ﺻﺪﺭﺍ‪ ،‬ﻭﺃﻛﺜﺮ ‬ ‫‬‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﻟﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﺳﻊ ﺍﻟﻨﺎﺱ‬ ‫ﻭﺃﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ؛ ﻷﻥ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ ﻣﻨﻪ ﻭﺍﻟﻤﺘﺤﻤﻠﻴﻦ ﻋﻨﻪ ﻳﺄﺧﺬﻭﻥ ﺧﻼﺋﻘﻪ‪،‬‬ ‫ﻣﻨﻬﺎﺟﺎ‪ ،‬ﻭﻣﻦ ﻏﻲ ﺍﻟﻀﻼﻝ‬ ‫‬‫ﻭﻳﺤﺘﺬﻭﻥ ﻃﺮﺍﺋﻘﻪ؛ ﻟﻴﻜﻮﻥ ﻟﻬﻢ ﺇﻟﻰ ﺃﺳﻨﻰ ﺍﻷﻓﻌﺎﻝ‬ ‫ﺳﺮﺍﺟﺎ‪.‬‬ ‫‬ ‫ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﻮﻗ‪‬ﺮ ﺍﻟﻤﺘﻌﻠﻢ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻢ ﺫﻟﻚ ‬ ‫ﺃﻳﻀﺎ؛‬ ‫ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻭ ‪‬ﻗﺮﻭﺍ ﻣﻦ ﺗﺘﻌﻠﻤﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﻭ ‪‬ﻗﺮﻭﺍ ﻣﻦ ﺗﻌ ‪‬ﻠﻤﻮﻧﻪ‬ ‫ﺍﻟﻌﻠﻢ«)‪.(٢‬‬ ‫✾ ✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﻋﻠﻲ‪ ،‬ﺡ‪ ،٢٩٨ :‬ﻗﺎﻝ ﻋﻠﻲ‪ :‬ﺍﻟﻔﻘﻴﻪ ﺣﻖ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺆﻣﻨﻬﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺮﺧﺺ ﻟﻬﻢ ﻓﻲ ﻣﻌﺎﺻﻲ ﺍﷲ‪ ،‬ﺇﻧﻪ ﻻ ﺧﻴﺮ ﻓﻲ‬ ‫ﻋﺒﺎﺩﺓ ﻻ ﻋﻠﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺧﻴﺮ ﻓﻲ ﻋﻠﻢ ﻻ ﻓﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺧﻴﺮ ﻓﻲ ﻗﺮﺍﺀﺓ ﻻ ﺗﺪﺑﺮ ﻓﻴﻬﺎ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥١/١‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫‪212‬‬ ‫] ا‬ ‫‪ H ٢٧٨‬ا وا وا‪]e‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﻋﺒﺪ ﻣﻤﻠﻮﻙ‪ .‬ﻭﺍﻟﺠﻤﻊ‪ :‬ﻣﻤﺎﻟﻴﻚ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻋﺒﺪ‪ ،‬ﻭﻋﺒﻴﺪ‪ ،‬ﻭﻋﺒﺎﺩ‪،‬‬ ‫ﻋﺒﺪﺍ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﻌﺒﺪ‪ :‬ﺟﻤﺎﻋﺔ ﺍﻟﻌﺒﻴﺪ‪،‬‬ ‫ﻭﻋﺒﺪﻭﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺗﻌﺒ‪‬ﺪ ﻓﻼﻥ ﻓﻼ ﻧﺎ ﺇﺫﺍ ﺍﺗﺨﺬﻩ ‬ ‫ﺍﻟﺬﻳﻦ ﻭﻟﺪﻭﺍ ﻓﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻋﺒﺪ ﻗﻦ‪ .‬ﻭﺍﻟﺠﻤﻊ‪ :‬ﺍﻷﻗﻨﺎﻥ‪ .‬ﻭﻫﻮ ﺇﺫﺍ ﻣﻠﻚ ﻫﻮ‬ ‫ﻭﺃﺑﻮﻩ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ‪ :‬ﺍﻟﻤﻤﺎﻟﻴﻚ‪ .‬ﻳﻘﺎﻝ‪ :‬ﻋﺒﺪ ﻣﺮﻗﻮﻕ‪ ،‬ﻭﻣﺮﻕ‪ ،‬ﻭﻣﺴﺘﺮﻕ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﺟﻤﻊ ﺍﻟﺮﻗﻴﻖ‪ :‬ﺃﺭﻗﺎﺀ‪ .‬ﻭﺍﻟﺮﻕ‪ :‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺭﻕ ﻓﻼﻥ‪:‬‬ ‫ﻋﺒﺪﺍ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺜﻞ‪ :‬ﺍﻟﻤﺪﻳﻦ ﺭﻕ‪ .‬ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﻣﻦ ﻳﺮﻕ ﻟﻪ‪.‬‬ ‫ﺇﺫﺍ ﺻﺎﺭ ‬ ‫ﻭﺳ ‪‬ﻤﻲ ﺍﻟﻌﺒﻴﺪ ﺭﻗﻴﻘﺎ‪ :‬ﻷﻧﻬﻢ ﻳﺮﻗﻮﻥ ﻟﻤﻮﺍﻟﻴﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻳﺬﻟﻮﻥ ﻭﻳﺨﻀﻌﻮﻥ)‪.(١‬‬ ‫‪ ! ٢٧٩‬اﻹن إ‪ K‬ا وأد‬ ‫ﺃﻣﺮﻧﺎ ﺑﺎﻹﺣﺴﺎﻥ ﻟﻠﻌﺒﻴﺪ ﻭﺍﻟﺮﻓﻖ ﺑﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪i h g ﴿ :‬‬ ‫‪t s r q p o n ml k j‬‬ ‫‪~}|{zyxwvu‬‬ ‫ﮯ¡ ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪[٣٦ :‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﺃﻭﺻﺎﻧﻲ ﺣﺒﻴﺒﻲ ﺟﺒﺮﻳﻞ ﮊ ﺑﺮﻓﻖ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﺣﺘﻰ ﻇﻨﻨﺖ ﺃﻥ ﺍﺑﻦ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٥١/٩‬‬ ‫‪213‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺁﺩﻡ ﻻ ﻳﺴﺘﺨﺪﻡ«‪ ،‬ﻭﺭﻭﻱ »ﻻ ﻳﺴﺘﺨﺪﻡ ﺃﺑﺪ ﺍ«)‪ ،(١‬ﻭﻓﻲ ﺁﺧﺮ ﺧﻄﺒﺔ ﻛﻞ ﻧﺒﻲ‪» :‬ﺍﺗﻘﻮﺍ‬ ‫ﺍﷲ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ﻭﻣﺎ ﻣﻠﻜﺖ ﺍﻟﻴﻤﻴﻦ«)‪ ،(٢‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﻤﻠﻮﻙ ﺃﺧﻮﻙ ﻷﺑﻴﻚ ﻭﺃﻣﻚ‬ ‫ﺍﺑﺘﻠﻴﺖ ﺑﻪ ﻭﺍﺑﺘﻠﻲ ﺑﻚ ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﻋﻠﻴﻚ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻳﻌﻨﻲ ﺑﺎﻷﺏ ﻭﺍﻷﻡ ﺁﺩﻡ‬ ‫ﻭﺣﻮﺍﺀ ‪ ، 6‬ﻭﺇﻧﻤﺎ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻚ ﺍﻟﺤﺴﺎﺏ ﻣﻊ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺤﺴﺎﺏ‬ ‫ﺗﻬﺪﻳﺪﺍ ﻟﻠﺴﻴﺪ ﺇﺫ ﻫﻮ ﺍﻟﻘﻮﻱ ﺍﻟﻤﺴﻠﻂ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﺍﻥ ﻷﻥ ﻋﻠﻴﻪ ﻋﻤﻠﻴﻦ‪:‬‬ ‫‬ ‫ﺧﺪﻣﺔ ﺍﷲ ﻭﺧﺪﻣﺔ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺍﺗﻘﻮﺍ ﺍﷲ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ«‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪:‬‬ ‫»ﻭﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ ﺃﻃﻌﻤﻮﻫﻢ ﻣﻤﺎ ﺗﻄﻌﻤﻮﻥ‪ ،‬ﻭﺍﻛﺴﻮﻫﻢ ﻣﻤﺎ ﺗﻜﺴﻮﻥ«)‪ ،(٣‬ﻗﺎﻝ‬ ‫ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ‪ : 5‬ﻫﺬﺍ ﺍﺳﺘﺤﺴﺎﻥ ﻻ ﻭﺟﻮﺏ)‪.(٤‬‬ ‫)‪(٥‬‬ ‫‪ ٢٨٠‬ا‪ % S‬ا‪]e‬‬ ‫ﻏﻼﻣﺎ‪» :‬ﻻ ﺗﻜﻠﻔﻮﻩ‬ ‫‬‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻔﺎﻃﻤﺔ ‪ 7‬ﺣﻴﻦ ﺃﺧﺪﻣﻬﺎ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ ﺡ‪ ،١٦٨ :‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﻠﻔﻆ‪» :‬ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ«‪ ،‬ﺳﻨﻦ‬ ‫ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺮ ﻣﺮﺽ ﺍﻟﻨﺒﻲ ﮊ‪ ،‬ﺡ‪.١٦٢٥ :‬‬ ‫)‪ (٣‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻛﺘﺎﺏ ﺍﻟﻤﻐﺎﺯﻱ ﺑﺎﺏ‪ :‬ﺑﺪﺀ ﻣﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪ ،‬ﺡ‪.٩٧٥٤ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٦/٥‬ ‪ ،٢١٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٥٢/٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٣/٢‬‬ ‫)‪ (٥‬ﻟﻴﺲ ﻟﻠﺴﻴﺪ ﻗﺘﻞ ﻋﺒﺪﻩ‪ ،‬ﻭﻻ ﺟﺮﺣﻪ‪ ،‬ﻭﻻ ﺍﻟﺘﻤﺜﻴﻞ ﺑﻪ ﺑﻘﻄﻊ ﺷﻲﺀ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻛﺠﺪﻉ ﺃﻧﻔﻪ ﺃﻭ‬ ‫ﺷﺪﻳﺪﺍ ﺇﻻ ﻟﺬﻧﺐ ﻋﻈﻴﻢ‪،‬‬ ‫‬‫ﺿﺮﺑﺎ‬ ‫‬‫ﻗﻄﻊ ﺃﺫﻧﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺴﻴﺪ ﺧﺼﺎﺀ ﻋﺒﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻀﺮﺑﻪ‬ ‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻠﻄﻤﻪ ﻓﻲ ﻭﺟﻬﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻀﺮﺑﻪ ﻣﻦ ﻏﻴﺮ ﺫﻧﺐ ﺟﻨﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺸﺘﻢ‬ ‫ﺃﺑﻮﻱ ﺭﻗﻴﻘﻪ ﻭﺇﻥ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ‪.‬‬ ‫ﺟﺒﻪ ﺃﻭ ﺧﺼﺎﻩ ﺃﻭ ﺧﺮﻕ ﺃﻭ ﺣﺮﻕ‬‫ﻋﻀﻮﺍ ﻣﻨﻪ‪ ،‬ﺃﻭ ‬ ‫‬‫ﻭﺇﻥ ﻣﺜﻞ ﺍﻟﺴﻴﺪ ﺑﺮﻗﻴﻘﻪ‪ ،‬ﻓﻘﻄﻊ ﺃﺫﻧﻪ ﺃﻭ ﺃﻧﻔﻪ ﺃﻭ‬ ‫ﻋﻀﻮﺍ ﻣﻨﻪ‪ ،‬ﻋﺘﻖ ﻋﻠﻴﻪ ﺑﻼ ﺣﻜﻢ ﺣﺎﻛﻢ ﺑﻞ ﺑﻤﺠﺮﺩ ﺍﻟﺘﻤﺜﻴﻞ ﺑﻪ‪ .‬ﻋﻠﻰ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﻤﺎﻟﻜﻴﺔ‬‫‬ ‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ‪ :‬ﺑﻞ ﺑﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺃﻟﺤﻖ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﺎﻟﺘﻤﺜﻴﻞ ﺑﻪ ﺗﻌﻤﺪ ﺍﻟﺸﻴﻦ ﺍﻟﻤﻌﻨﻮﻱ‬ ‫ﺃﻳﻀﺎ ﺗﻤﺜﻴﻞ ﺍﻟﺮﺟﻞ ﺑﻌﺒﺪ ﻏﻴﺮﻩ‪،‬‬ ‫ﻛﺤﻠﻖ ﻟﺤﻴﺔ ﻋﺒﺪ ﺗﺎﺟﺮ‪ ،‬ﺃﻭ ﺣﻠﻖ ﺷﻌﺮ ﺃﻣﺔ ﺭﻓﻴﻌﺔ‪ .‬ﻭﺃﻟﺤﻘﻮﺍ ﺑﻪ ‬ ‫ﻭﻳﻐﺮﻡ ﻗﻴﻤﺘﻪ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺘﻖ ﺑﺬﻟﻚ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻣﻔﺴﺪﺓ ﻟﻤﻨﺎﻓﻊ ﺍﻟﺮﻗﻴﻖ ﻛﻠﻬﺎ‬ ‫ﺃﻭ ﺟﻠﻬﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٤/٢٣‬ ‪.٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪214‬‬ ‫ﺧﻴﺮﺍ‪ ،‬ﻭﻻ ﺗﻀﺮﺑﻮﻩ‪ ،‬ﻓﺈﻧﻲ ﺃﻣﺮﺕ ﺃﻥ ﻻ ﺃﺿﺮﺏ‬ ‫ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻭﺍﺳﺘﻮﺻﻮﺍ ﺑﻪ ‬ ‫ﺃﻫﻞ ﺍﻟﺼﻼﺓ«)‪.(١‬‬ ‫ﻭﻓﻲ ﺍﻟﺨﺒﺮ‪» :‬ﻳﻜﺘﺐ ﻟﻚ ﻣﺎ ﻋﺼﻮﻙ ﻭﺧﺎﻧﻮﻙ‪ .‬ﻭﻳﻜﺘﺐ ﻋﻠﻴﻚ‬ ‫ﻣﺎ ﻋﺎﻗﺒﺘﻬﻢ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻘﺎﺑﻚ ﺇﻳﺎﻫﻢ ﺩﻭﻥ ﺫﻧﻮﺑﻬﻢ‪ ،‬ﻛﺎﻥ ﻓﻀﻼ ﻟﻚ‪ .‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺑﻘﺪﺭ ﺫﻧﻮﺑﻬﻢ‪ ،‬ﻛﺎﻥ ﻛﻔﺎ ﻓﺎ‪ ،‬ﻻ ﻟﻚ‪ ،‬ﻭﻻ ﻋﻠﻴﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻮﻕ‬ ‫ﺫﻧﻮﺑﻬﻢ‪ ،‬ﺍﻗﺘﺺ ﻣﻨﻚ ﻟﻬﻢ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺑﻘﻲ ﻟﻬﻢ‪ ،‬ﻓﻮﺿﻊ ﺭﺟﻞ ﻳﺪﻳﻪ ﻓﻮﻕ‬ ‫ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪ :‬ﻣﺎ ﻟﻪ! ﺃﻣﺎ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ؟ ﴿ ‪= < ; :‬‬ ‫> ? @ ‪J I H G F E D CB A‬‬ ‫‪] ﴾ O N M LK‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٤٧ :‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺃﺟﺪ ﻟﻲ ﺷﻴ ﺌﺎ‬ ‫ﻣﻤﻠﻮﻛﺎ‬ ‫‬‫ﺧﻴﺮﺍ ﻣﻦ ﻣﻔﺎﺭﻗﺘﻬﻢ‪ .‬ﺃﺷﻬﺪﻙ ﺃﻧﻬﻢ ﺃﺣﺮﺍﺭ‪ .‬ﻭﻻ ﺃﻣﻠﻚ ﺑﻌﺪﻫﻢ‬ ‫‬ ‫ﺃﺑﺪﺍ«)‪.(٢‬‬ ‫‬ ‫ﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﻟﻄﻢ ﻭﺟﻪ ﻋﺒﺪﻩ‪ ،‬ﻓﺈﻥ ﻛﻔﺎﺭﺗﻪ ﻋﺘﻘﻪ«)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﻗﺮﻉ ﻣﻤﻠﻮﻛ ﺎ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ‪ ،‬ﺍﻗﺘﺺ ﻣﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«)‪.(٤‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺻﻴﻔﺔ ﻟﻪ ﻓﺄﺑﻄﺄﺕ‪ .‬ﻓﻘﺎﻝ‪» :‬ﻟﻮﻻ ﻣﺨﺎﻓﺔ ﺍﻟﻘﻮﺩ‪،‬‬ ‫ﻷﻭﺟﻌﺘﻚ ﺑﻬﺬﺍ ﺍﻟﺴﻮﻁ«)‪.(٥‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺡ‪.٧٣١٧ :‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺡ‪.٣١٦٥ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺡ‪.٤٧٦٩ :‬‬ ‫ﻇﻠﻤﺎ ﺍﻗﺘﺺ ﻣﻨﻪ ﻳﻮﻡ‬ ‫ﺳﻮﻃﺎ ‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺡ‪ ١٤٤٥ :‬ﺑﻠﻔﻆ‪» :‬ﻣﻦ ﺿﺮﺏ ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ«‪.‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺡ‪ ،٨٩٨ :‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ‬ ‫ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٥٣/٩‬ ‪.٣٥٤‬‬ ‫‪215‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫)‪(١‬‬ ‫‪  ٢٨١‬ق ا ‪9a K%‬‬ ‫ﻟﺰﻡ ﻛﻞ ﻣﺎﻟﻚ ﺃﻥ ﻳﺸﺒﻊ ﺭﻗﻴﻘﻪ ﻭﻳﻜﺴﻮﻩ ﻣﺎ ﻳﻘﻴﻪ ﺍﻟﺤﺮ ﻭﺍﻟﺒﺮﺩ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺒﺪﻥ ﻛﺠﺒﺔ ﻭﻛﺴﺎﺀ ﻭﻧﻌﻞ‪ ،‬ﻗﺎﻝ ﮊ ﻓﻲ ﺍﻟﻤﻤﺎﻟﻴﻚ‪» :‬ﺃﺷﺒﻌﻮﺍ ﺑﻄﻮﻧﻬﻢ ﻭﺃﺩﻓﺌﻮﺍ‬ ‫ﻇﻬﻮﺭﻫﻢ ﻭﺃﻟﻴﻨﻮﺍ ﻟﻬﻢ ﻓﻲ ﺍﻟﻘﻮﻝ ﻭﻻ ﺗﺴﺘﻌﻤﻠﻮﻫﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻬﻢ‬ ‫ﻟﻠﺤﻔﺎﺀ ﺃﻭ ﻟﻠﻌﺮﺍﺀ ﻓﻘﺪ ﻇﻠﻤﻬﻢ ﻭﺿﻴﻊ ﺍﻟﻤﺎﻝ«)‪ ،(٢‬ﻭﻗﺪ ﻧﻬﻲ ﻋﻦ ﺗﻀﻴﻴﻊ ﺍﻟﻤﺎﻝ؛‬ ‫ﻭﻳﺴﺘﻌﻤﻠﻪ ﺑﻤﺎ ﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻘﻴﻪ ﻣﻦ ﻛﻞ ﺿﺮ ﻓﺈﻧﻪ ﺃﻣﺎﻧﺔ ﺑﻴﺪﻩ ﻭﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻌﻴﻦ ﺍﻟﻜﺒﺮ ﻭﺍﻻﺯﺩﺭﺍﺀ ﻭﻳﻌﻔﻮ ﻋﻦ ﺯﻟﺘﻪ ﻭﻳﺘﻔﻜﺮ ﻋﻨﺪ ﻏﻀﺒﻪ ﻋﻠﻴﻪ‬ ‫ﻭﻫﻔﻮﺗﻪ‪ ،‬ﻓﺈﻥ ﺗﻘﺼﻴﺮﻩ ﻭﺣﻖ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﺗﻘﺼﻴﺮ ﻋﺒﺪﻩ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻭﺍﷲ ﺃﻗﺪﺭ ﻋﻠﻴﻪ‬ ‫ﻣﻨﻪ ﻋﻠﻰ ﻋﺒﺪﻩ)‪.(٣‬‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﻧﻔﻘﺔ‪ ،‬ﻭﻣﻨﺎﻓﻌﻪ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (١‬ﻧﻔﻘﺔ ﺍﻟﻤﻤﻠﻮﻛﻴﻦ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻣﺎﻟﻜﻴﻬﻢ ﺇﺟﻤﺎ ﻋﺎ؛ ﻭﻷﻧﻪ ﻻ ‬ ‫ﺃﺧﺺ ﺍﻟﻨﺎﺱ ﺑﻪ ﻓﻮﺟﺒﺖ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺫﻟﻚ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺮﻗﻴﻖ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻟﻪ‪.‬‬ ‫ﻣﻮﺍﻓﻘﺎ ﻓﻲ ﺍﻟﺪﻳﻦ ﻟﻤﺎﻟﻜﻪ ﺃﻭ‬ ‫ﻭﺍﻟﺴﻴﺪ ﻣﺨ ‪‬ﻴﺮ ﺑﻴﻦ ﺃﻥ ﻳﺠﻌﻞ ﻧﻔﻘﺘﻪ ﻣﻦ ﻛﺴﺒﻪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻛﺴﺐ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻳﺄﺧﺬ ﻛﺴﺒﻪ ﺃﻭ ﻳﺠﻌﻠﻪ‬ ‫ﺑﺮﺳﻢ ﺧﺪﻣﺘﻪ ﻭﻳﻨﻔﻖ ﺍﻟﺴﻴﺪ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻟﻪ؛ ﻷﻥ ﺍﻟﻜﻞ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻤﻤﻠﻮﻙ ﻛﺴﺐ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻧﻔﻘﺘﻪ ﻭﺟﻌﻞ ﺍﻟﺴﻴﺪ ﻧﻔﻘﺘﻪ ﻓﻲ ﻛﺴﺒﻪ‪ ،‬ﻓﻠﻠﺴﻴﺪ ﺃﺧﺬ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺴﺒﻪ ﻻ ﻳﻜﻔﻲ‬ ‫ﻟﻨﻔﻘﺘﻪ ﻓﻌﻠﻰ ﺳﻴﺪﻩ ﺇﺗﻤﺎﻣﻬﺎ‪ ،‬ﻭﺗﺴﻘﻂ ﺍﻟﻨﻔﻘﺔ ﺑﻤﻀﻲ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻹﻃﻌﺎﻡ ﻛﻔﺎﻳﺘﻪ ﻣﻦ ﻏﺎﻟﺐ ﻗﻮﺕ ﺍﻟﺒﻠﺪ ﻭﺃﺩﻡ ﻣﺜﻠﻪ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ‬ ‫ﺍﻟﻜﺴﻮﺓ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻦ ﻏﺎﻟﺐ ﺍﻟﻜﺴﻮﺓ ﻷﻣﺜﺎﻝ ﺍﻟﻤﻤﻠﻮﻙ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪ .‬ﻭﻳﺠﺐ ﻟﻪ‬ ‫ﺍﻟﻐﻄﺎﺀ ﻭﺍﻟﻮﻃﺎﺀ ﻭﺍﻟﻤﺴﻜﻦ ﻭﺍﻟﻤﺎﻋﻮﻥ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻓﻲ ﺍﻟﻜﺴﻮﺓ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺘﺄﺫﻯ ﺑﺤﺮ ﺃﻭ ﺑﺮﺩ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺍﻟﺴﻴﺪ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﺍﻟﻮﺍﺟﺐ ﻟﻌﺴﺮﻩ ﺃﻭ ﺇﺑﺎﺋﻪ ﻓﻄﻠﺐ‬ ‫ﺍﻟﻤﻤﻠﻮﻙ ﺑﻴﻌﻪ ﺃﺟﺒﺮ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺻﺮﺡ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺄﻥ ﺍﻟﻘﺎﺿﻲ ﻳﺒﻴﻊ ﻣﺎﻝ ﺍﻟﺴﻴﺪ ﻓﻲ ﻧﻔﻘﺔ‬ ‫ﺭﻗﻴﻘﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٥/٢٣‬ ‪.٢٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻓﻤﺎ ﺃﺳﻨﺪ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ‪ ،‬ﻋﻦ‬ ‫ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺡ‪.٨٩ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢١٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٢٤/٩‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٢٣/٢‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٢٩٩/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪216‬‬ ‫)‪(١‬‬ ‫‪ V& ٢٨٢‬ا ‪a /‬ه أن ‬ ‫ﻭﺟﻮﺑﺎ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﺒﻴﻊ ﻋﺒﺪﻩ ﺇﻥ ﻃﻠﺐ ﺫﻟﻚ ﺍﺳﺘﺤﺴﺎ ﻧﺎ ﻻ‬ ‫ﻟﺴﻴﺪﻩ‪ :‬ﻻ ﺃﺭﻳﺪﻙ ﻭﻃﻠﺐ ﺍﻟﺒﻴﻊ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺒﻴﻊ ﻭﻟﺰﻣﻪ ﺃﻥ ﻳﻨﺼﻔﻪ ﻓﻲ ﻣﺆﻭﻧﺘﻪ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻨﺼﻒ ﺃﺟﺒﺮ ﻋﻠﻰ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﺇﻥ ﻗﺼﺮ ﻓﻲ ﺍﻟﺨﺪﻣﺔ ﺃﺩﺑﻪ ﺑﻤﺎ ﻳﺤﺘﻤﻠﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﻳﺒﻴﻌﻪ ﺑﻤﺎ ﻗﺴﻢ ﻟﻪ ﻟﺤﺪﻳﺚ‪» :‬ﺑﻴﻌﻮﺍ ﻭﻟﻮ ﺑﺨﻴﻂ ﻣﻦ ﺷﻌﺮ ﻭﻻ‬ ‫ﺗﻌﺬﺑﻮﺍ ﺧﻠﻖ ﺍﷲ«)‪ ،(٢‬ﻭﺇﻥ ﺍﺷﺘﺮﻙ ﻓﻴﻪ ﺭﺟﻼﻥ ﻓﻲ ﻗﺮﻳﺔ ﺃﻭ ﻗﺮﻳﺘﻴﻦ ﻟﻢ ﻳﺠﺒﺮﺍ ﻋﻠﻰ‬ ‫ﺑﻴﻌﻪ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺃﻥ ﻳﺒﻴﻌﺎﻩ ﻭﻫﻤﺎ ﻓﻲ ﻗﺮﻳﺘﻴﻦ ﺃﻣﺮﺍ ﺑﻪ ﺃﻭ ﻳﺴﺘﺨﻠﺼﻪ ﺃﺣﺪﻫﻤﺎ ﻭﻻ‬ ‫ﻳﻜﻠﻒ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﺎﻻﺧﺘﻼﻑ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﻗﺮﻳﺔ ﻷﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﺩﺍﺑﺔ ﻭﻫﻤﺎ‬ ‫ﻓﻲ ﻗﺮﻳﺘﻴﻦ ﻭﻃﻠﺐ ﺃﺣﺪﻫﻤﺎ ﺑﻴﻌﻬﺎ ﺑﺎﻋﺎﻫﺎ ﺃﻭ ﺍﺷﺘﺮﺍﻫﺎ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻗﺮﻳﺔ‬ ‫ﻷﻧﻬﺎ ﻻ ﺗﺸﻜﻮ ﻭﺍﻟﻌﺒﺪ ﻳﺸﻜﻮ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻟﻠﻤﻤﻠﻮﻙ ﻋﻠﻰ ﻣﻮﻻﻩ ﺛﻼﺙ ﺧﺼﺎﻝ‪:‬‬ ‫ﻻ ﻳﻌﺠﻠﻪ ﻋﻦ ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﻳﻘﻴﻤﻪ ﻋﻦ ﻃﻌﺎﻣﻪ‪ ،‬ﻭﻳﺒﻴﻌﻪ ﺇﺫﺍ ﺍﺳﺘﺒﺎﻋﻪ«)‪ ،(٣‬ﻭﻳﻈﻬﺮ ﻟﻲ‬ ‫)‪ (١‬ﺇﺫﺍ ﺳﺎﺀ ﺍﻷﻣﺮ ﺑﻴﻦ ﺍﻟﺮﻗﻴﻖ ﻭﺳﻴﺪﻩ ﻳﻨﺒﻐﻲ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺒﻴﻌﻪ ﻟﺌﻼ ﻳﺴﺘﻤﺮ ﺃﺫﺍﻩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻟﻮ ﻟﻢ‬ ‫ﺗﻼﺋﻢ ﺃﺧﻼﻕ ﺍﻟﻌﺒﺪ ﺃﺧﻼﻕ ﺳﻴﺪﻩ‪ ،‬ﻟﺰﻣﻪ ﺇﺧﺮﺍﺟﻪ ﻋﻦ ﻣﻠﻜﻪ‪ ،‬ﻟﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻲ ﺫﺭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﻻﺀﻣﻜﻢ ﻣﻦ ﻣﻤﻠﻮﻛﻴﻜﻢ ﻓﺄﻃﻌﻤﻮﻩ ﻣﻤﺎ ﺗﺄﻛﻠﻮﻥ‪ ،‬ﻭﺍﻛﺴﻮﻩ ﻣﻤﺎ ﺗﻠﺒﺴﻮﻥ‪ ،‬ﻭﻣﻦ‬ ‫ﻟﻢ ﻳﻼﺋﻤﻜﻢ ﻣﻨﻬﻢ ﻓﺒﻴﻌﻮﻩ‪ ،‬ﻭﻻ ﺗﻌﺬﺑﻮﺍ ﺧﻠﻖ ﺍﷲ« )ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ٣٦١/٥‬ﺗﺤﻘﻴﻖ ﻋﺰﺕ ﻋﺒﻴﺪ‬ ‫ﺩﻋﺎﺱ( ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ(‪.‬‬ ‫ﻭﺟﺎﺀ ﻓﻲ ﺍﻟﻤﻐﻨﻲ‪ :‬ﺇﻥ ﻃﻠﺐ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺴﻴﺪ ﻗﺪ ﻭﻓﻲ ﺑﺤﻘﻮﻗﻪ ﻟﻢ ﻳﺠﺒﺮ ﺍﻟﺴﻴﺪ ﻋﻠﻴﻪ‪ ،‬ﻧﺺ‬ ‫ﻋﻠﻴﻪ ﺃﺣﻤﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻗﻴﻞ ﻷﺣﻤﺪ‪ :‬ﺍﺳﺘﺒﺎﻋﺖ ﺍﻟﻤﻤﻠﻮﻛﺔ ﻭﻫﻮ ﻳﻜﺴﻮﻫﺎ ﻣﻤﺎ ﻳﻠﺒﺲ ﻭﻳﻄﻌﻤﻬﺎ‬ ‫ﻣﻤﺎ ﻳﺄﻛﻞ؟ ﻗﺎﻝ‪ :‬ﻻ ﺗﺒﺎﻉ ﻭﺇﻥ ﺃﻛﺜﺮﺕ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺯﻭﺝ ﻓﺘﻘﻮﻝ‪ :‬ﺯﻭﺟﻨﻲ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺑﻬﺬﺍ ﻗﺎﻝ ﻋﻄﺎﺀ ﻭﺇﺳﺤﺎﻕ ﻓﻲ ﺍﻟﻌﺒﺪ ﻳﺤﺴﻦ ﺇﻟﻴﻪ ﺳﻴﺪﻩ ﻭﻫﻮ ﻳﺴﺘﺒﻴﻊ‪ :‬ﻻ ﻳﺒﻴﻌﻪ‪،‬‬ ‫ﻷﻥ ﺍﻟﻤﻠﻚ ﻟﻠﺴﻴﺪ ﻭﺍﻟﺤﻖ ﻟﻪ‪ ،‬ﻓﻼ ﻳﺠﺒﺮ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ﻣﻦ ﻏﻴﺮ ﺿﺮﺭ ﺑﺎﻟﻌﺒﺪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺠﺒﺮ ﻋﻠﻰ‬ ‫ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ ﻣﻊ ﺍﻟﻘﻴﺎﻡ ﺑﻤﺎ ﻳﺠﺐ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺑﻴﻊ ﺑﻬﻴﻤﺘﻪ ﻣﻊ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣٠/٢٣‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﻴﺮﻩ ﻭﻟﻴﺲ ﻓﻴﻪ ﺧﻴﻂ ﻣﻦ ﺷﻌﺮ‪ ،‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺣﻖ‬ ‫ﺍﻟﻤﻤﻠﻮﻙ ﺡ‪.٥١٥٧ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﺼﻐﻴﺮ ﻭﻟﻴﺲ ﻓﻴﻪ‪» :‬ﻭﻳﺒﻴﻌﻪ ﺇﺫﺍ ﺍﺳﺘﺒﺎﻋﻪ« ﺡ‪.١١٢٣ :‬‬ ‫‪217‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﺠﻠﻪ ﻋﻨﻬﺎ ﻭﻳﻘﻴﻤﻪ ﻋﻦ ﻃﻌﺎﻣﻪ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺨﺮﻭﺝ‬ ‫ﺇﻟﻰ ﺇﺻﻼﺡ ﻭﺍﻟﺒﻨﺎﺀ ﺑﻌﺪ ﺍﻹﺻﻼﺡ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻟﻪ ﺯﺟﺮﻩ ﻋﻦ ﻭﺳﻮﺳﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺷﺪﺓ ﺍﻟﺒﻂﺀ ﻓﻴﻬﺎ ﺍﻟﻤﺆﺩﻱ ﺇﻟﻰ ﻓﺴﺎﺩﻫﺎ ﺃﻭ ﺇﻟﻰ ﺍﻟﻮﺳﻮﺳﺔ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٢٨٣‬إ&م ا و‪a K% H P‬ه‬ ‫ﻳﻌﻄﻲ ﺍﻟﺴﻴﺪ ﺍﻟﻌﺒﺪ ﻣﻦ ﻃﻌﺎﻣﻪ ﺇﻥ ﺍﻋﺘﺎﺩ ﺃﻛﻞ ﻃﺮﻳﻒ ﺩﻭﻧﻪ ﻭﻋﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫‬ ‫ﻃﺮﻳﻔﺎ ﻭﻟﻢ ﻳﻌﺘﺪﻩ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﻨﻪ‬ ‫ﻳﻌﻠﻢ ﺑﻪ ﻓﻼ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ‬ ‫ﻟﻌﺒﺪﻩ ﺇﻥ ﻋﻠﻢ ﻭﻟﻢ ﻳﺬﻛﺮﻩ ﻷﻧﻪ ﻳﻌﻠﻢ ﺑﺎﻷﻭﻟﻰ ﻷﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻹﻋﻄﺎﺀ ﻣﻦ ﻣﻌﺘﺎﺩ ﻛﻠﻤﺎ‬ ‫ﺃﻛﻞ ﻣﻊ ﺗﻜﺮﺭﻩ ﺍﻟﺬﻱ ﻳﻘﺮﺑﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻤﺒﺘﺬﻝ‪ ،‬ﻭﺍﻟﻤﻠﺰﻡ ﺯﻳﺎﺩﺓ ﺍﻟﻤﺸﻘﺔ ﺑﻠﺰﻭﻡ‬ ‫ﺗﻜﺮﺭ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻠﺰﻣﻪ ﺑﻤﺎ ﻟﻢ ﻳﻌﺘﺪ؟ ﻓﺈﻥ ﻣﺎ ﻟﻢ ﻳﻌﺘﺪ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻪ‬ ‫ﺃﺷﻮﻕ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﻜﻢ ﺃﻃﻔﺎﻟﻪ ﻭﺃﺯﻭﺍﺟﻪ ﻭﻋﻴﺎﻟﻪ‪.‬‬ ‫ﻭﻳﻜﺴﻮﻩ ﻣﺎ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺤﺮ ﻭﺍﻟﺒﺮﺩ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺫﻟﻚ ﻟﺒﺎﺱ ﺍﻟﺮﺟﻞ ﻛﻨﻌﻞ‬ ‫ﻣﺘﺼﻞ ﺑﻪ ﺟﻠﺪ ﻳﻐﻄﻲ ﻗﺪﻣﻪ ﺃﻭ ﻏﻴﺮ ﻣﺘﺼﻞ‪ ،‬ﻭﺇﻥ ﻟﺒﺲ ﻫﻮ ﺃﺟﻮﺩ ﺍﻟﺜﻴﺎﺏ ﺃﻭ ﺃﺟﻮﺩ‬ ‫ﺳﺎﻋﻴﺎ ﻟﻜﺴﺒﻪ ﺑﺈﺫﻧﻪ ﻓﻼ ﻣﺆﻭﻧﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ‬ ‫‬‫ﻟﺒﺎﺱ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺇﻥ ﻗﺎﻡ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ‬ ‫ﻣﺎ ﻛﺴﺐ ﺣﻴﻨﺌﺬ ﻗﻮﻻﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻠﻚ ﻟﻠﻌﺒﺪ ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﺷﺎﺀ ﻭﻳﺘﺼﺮﻑ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٩/٥‬‬ ‫)‪ (٢‬ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﺠﻠﺲ ﻋﺒﺪﻩ ﻣﻌﻪ ﻟﻴﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻪ ﺇﺫﺍ ﺃﺣﻀﺮﻩ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﻠﺴﻪ ﻣﻌﻪ ﺍﺳﺘﺤﺐ ﺃﻥ‬ ‫ﻳﻨﺎﻭﻟﻪ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻋﺎﻟﺞ ﺍﻟﻄﻌﺎﻡ ﺗﺄﻛﺪ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺤﺎﻝ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﻗﻮﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻴﻜﻦ ﻣﺎ ﻳﻨﺎﻭﻟﻪ ﻟﻘﻤﺔ ﻛﺒﻴﺮﺓ ﺗﺴﺪ ‪‬‬ ‫ﻣﺴﺪﺍ‪ ،‬ﻻ ﺻﻐﻴﺮﺓ ﺗﻬﻴﺞ‬ ‫ﺍﻟﺸﻬﻮﺓ ﻭﻻ ﺗﻘﻀﻲ ﺍﻟﻨﻬﻤﺔ‪.‬‬ ‫ﻭﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﻜﺴﻮﺓ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻦ ﻏﺎﻟﺐ ﺍﻟﻜﺴﻮﺓ ﻷﻣﺜﺎﻝ ﺍﻟﻤﻤﻠﻮﻙ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﻳﺠﺐ ﻟﻪ ﺍﻟﻐﻄﺎﺀ ﻭﺍﻟﻮﻃﺎﺀ ﻭﺍﻟﻤﺴﻜﻦ ﻭﺍﻟﻤﺎﻋﻮﻥ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻓﻲ‬ ‫ﺍﻟﻜﺴﻮﺓ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺘﺄﺫﻯ ﺑﺤﺮ ﺃﻭ ﺑﺮﺩ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺠﻌﻞ ﻟﺒﺎﺱ‬ ‫ﻋﺒﺪﻩ ﻣﺜﻞ ﻣﻼﺑﺴﻪ ﻫﻮ ﻓﻲ ﺍﻟﺠﻮﺩﺓ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﺫﻟﻚ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٢٩/٢٥/٢٣‬ ‪.٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪218‬‬ ‫ﻓﻴﻪ ﻛﻴﻒ ﺷﺎﺀ ﻓﺘﻠﺰﻣﻪ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻠﺴﻴﺪ ﻓﻼ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﺒﺪ‬ ‫ﺍﻟﻤﺴﺮﺡ ﻭﻟﻮ ﻛﺎﻥ ﻳﺄﻛﻞ ﻭﻳﻜﺴﻲ ﻣﻦ ﺳﻴﺪﻩ)‪.(١‬‬ ‫‪ ٢٨٤‬اﻷ‪ VP / CP‬ا‬ ‫ﺇﻥ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﻓﻲ ﺣﺎﻝ ﺷﺮﻛﺔ ﺛﻢ ﺃﺳﻠﻢ‪ ،‬ﻓﺠﺎﺋﺰ ﻟﻤﻮﻻﻩ‪ ،‬ﺃﺧﺬ‬ ‫ﺃﺟﺮﺗﻪ ﻭﺃﻛﻠﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺟﺮﺓ ﺣﻼﻻ‪ ،‬ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﻟﻌﺐ‬ ‫ﻋﺒﺪﺍ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ƒ‬ﻛﺎﻥ‬‫ﻭﻏﻨﺎﺀ‪ ،‬ﺃﻭ ﻋﺼﻴﺮ ﺧﻤﺮ ﻓﻼ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‬ ‫ﻳﻮﻣﺎ ﺑﻐﻠ‪‬ﺘﻪ‪ ،‬ﻓﻠﻢ ﻳﺴﺄﻟﻪ ﻋﻨﻬﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻛﻨﺖ ﻧﻔﺜﺖ‬ ‫ﺇﺫﺍ ﺃﺗﺎﻩ ﺑﻐﻠ‪‬ﺘﻪ‪ ،‬ﺳﺄﻟﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﺗﺎﻩ ‬ ‫ﻟﻘﻮﻡ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﺃﻋﻄﻮﻧﻲ ﺷﻴ ﺌﺎ‪ ،‬ﺣﺘﻰ ﺃﻋﻄﻮﻧﻲ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﻓﺄﺩﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﻳﺪﻩ‪ ،‬ﻓﻲ ﻓﻴﻪ‪ .‬ﻓﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﺃﻛﻞ ﻣﻦ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٢٨٥‬و‪ €e‬ا‪Ga‬ام ا ه‬ ‫ﻭﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻟﻠﻌﺘﻤﺔ ﻟﻮﻗﺖ ﻏﻴﻮﺏ ﺍﻟﺸﻔﻖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢٠/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٥٨ ،٣٤٦/٩‬ ‪ ،٣٥٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٤/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٦٣/٩‬ ‪.٣٦٤‬‬ ‫)‪ (٣‬ﻟﻠﺴﻴﺪ ﺣﻖ ﺍﻻﺳﺘﺨﺪﺍﻡ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﻭﺧﺎﺭﺟﻪ ﻓﻴﻤﺎ ﺷﺎﺀ ﻣﻦ ﻋﻤﻞ ﻳﻌﻤﻠﻪ ﻓﻲ ﺯﺭﺍﻋﺔ ﺃﻭ ﺧﺪﻣﺔ ﺃﻭ‬ ‫ﺭﺳﺎﻟﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻳﺘﻘﻴﺪ ﻫﺬﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻣﻤﺎ ﻳﻄﻴﻘﻪ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﻓﻴﺤﺮﻡ ﺗﻜﻠﻴﻔﻪ ﺑﻤﺎ‬ ‫ﻻ ﻳﻄﻴﻘﻪ ﺃﻭ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺸﻘﺔ ﻛﺒﻴﺮﺓ؛ ﻭﻷﻥ ﺫﻟﻚ ﻳﻀﺮ ﺑﻪ ﻭﻳﺆﺫﻳﻪ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﻣﻤﻨﻮﻉ ﻣﻦ ﺍﻹﺿﺮﺍﺭ‬ ‫ﺑﺮﻗﻴﻘﻪ‪.‬‬ ‫ﻋﺒﺪﺍ‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺑﻠﻐﻨﻲ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻛﺎﻥ ﻳﺬﻫﺐ ﺇﻟﻰ ﺍﻟﻌﻮﺍﻟﻲ ﻛﻞ ﺳﺒﺖ ﻓﺈﺫﺍ ﻭﺟﺪ ‬ ‫ﻓﻲ ﻋﻤﻞ ﻻ ﻳﻄﻴﻘﻪ ﻭﺿﻊ ﻋﻨﻪ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻭﻛﺎﻥ ﻋﻤﺮ ﻳﺰﻳﺪ ﻓﻲ ﺭﺯﻕ ﻣﻦ ﻗ ‪‬ﻞ ﺭﺯﻗﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺃﻛﺮﻩ ﻣﺎ ﺃﺣﺪﺛﻮﺍ ﻣﻦ ﺇﺟﻬﺎﺩ ﺍﻟﻌﺒﻴﺪ‪.‬‬ ‫ﻟﻴﻼ‪ ،‬ﻭﻛﺬﺍ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﻳﺮﻳﺤﻪ ﺑﺎﻟﺼﻴﻒ ﻓﻲ ﻭﻗﺖ ﺍﻟﻘﻴﻠﻮﻟﺔ‪،‬‬ ‫ﻧﻬﺎﺭﺍ ﺃﺭﺍﺣﻪ ‬ ‫ﻭﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻌﺒﺪ ‬ ‫ﻭﺍﻟﻨﻮﻡ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻭﻳﺴﺘﻌﻤﻠﻪ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﺍﻟﻨﻬﺎﺭ ﻣﻊ ﻃﺮﻓﻲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻳﺘﺒﻊ ﻓﻲ ﺫﻟﻚ‬ ‫ﻛﻠﻪ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻐﺎﻟﺒﺔ‪ ،‬ﻭﺇﺫﺍ ﺳﺎﻓﺮ ﺑﻬﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻛﺒﻬﻢ ﻭﻟﻮ ﻋﻘﺒﺔ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠/٢٣‬‬ ‫‪219‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺍﻷﺣﻤﺮ‪ ،‬ﻻ ﺑﻌﺪﻫﺎ ﺇﻥ ﺍﺳﺘﻘﺼﻰ ﺧﺪﻣﺘﻪ ﻧﻬﺎﺭﻩ‪ ،‬ﻭﺭﺧﺺ‪ ،‬ﺃﻱ‪ :‬ﺃﺟﻴﺰ ﺗﺴﻬﻴﻼ‬ ‫ﺍﺳﺘﺨﺪﺍﻣﻪ ‬ ‫ﻟﻴﻼ ﻭﺇﻥ ﻣﻊ ﺍﻟﻨﻬﺎﺭ ﻭﻣﻊ ﺍﺳﺘﻘﺼﺎﺀ ﺧﺪﻣﺘﻪ ﺇﻥ ﺃﺭﺿﺎﻩ ﺑﺸﻲﺀ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻌﻞ ﺧﺪﻣﺘﻪ ﺑﺎﻟﻠﻴﻞ ﺑﺪﻝ ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﺇﻥ ﺷﺎﺀ ﺍﻟﻌﺒﺪ ﺃﻭ ﻛﺎﻥ ﻓﻲ ﻋﻤﻠﻪ ﺿﺮﺭ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻥ ﻋﺎﺩﺓ ﺍﻟﺒﻠﺪ ﺍﻟﺨﺪﻣﺔ ‬ ‫ﻟﻴﻼ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﻨﻬﺎﺭ ﺿﺮﺭ ﻟﻠﻤﺎﻝ ﻛﻔﺴﺎﺩ ﺁﻟﺔ‬ ‫ﺍﻟﺰﺟﺮ ﻭﺩﺍﺑﺘﻪ‪.‬‬ ‫ﻭﻳﺠﺒﺮ ﻋﻠﻰ ﻋﻤﻠﻪ‪ ،‬ﻭﻓﻲ ﻋﻤﻞ ﻏﻴﺮﻩ ﻗﻮﻻﻥ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﺷﺘﺮﺍﻩ ﻟﻴﺨﺪﻡ ﺍﻟﻨﺎﺱ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﻭﺍﻷﺟﺮﺓ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﻌﻤﻠﻪ ﺳﻴﺪﻩ ﻓﻲ ﺧﺪﻣﺔ ﻧﻔﺴﻪ ﻓﻬﺬﺍ ﺟﺎﺋﺰ ‬ ‫ﺍﺷﺘﺮﺍﻩ ﻣﻄﻠﻘﺎ ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ ﺛﻢ ﻇﻬﺮ ﻟﻪ ﺫﻟﻚ ﺃﻭ ﺍﺳﺘﻌﻤﻠﻪ ﻟﻐﻴﺮﻩ ﺟﺰﺍﺀ ﻟﻤﺎ ﻣﻀﻰ‬ ‫ﻗﺼﺪﺍ ﻟﺜﻮﺍﺏ ﺍﷲ‪ ،‬ﻭﻳﺠﺒﺮﻩ ﻷﻧﻪ ﻣﺎﻟﻪ‬ ‫‬‫ﻣﻦ ﻏﻴﺮﻩ ﺃﻭ ﻟﻴﺜﻴﺒﻪ ﺑﻌﺪ ﻭﻳﺴﺘﻌﻤﻠﻪ ﻟﻐﻴﺮﻩ‬ ‫ﻳﺘﻮﺻﻞ ﺑﻪ ﻵﺧﺮﺗﻪ ﻛﺴﺎﺋﺮ ﻣﺎﻟﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ H ٢٨٦‬و| ا ه‬ ‫ﺣﺘﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﺘﺤﺴﺎ ﻧﺎ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻪ‬ ‫ﻳﺰﻭﺝ ﺍﻟﺴﻴﺪ ﺍﻟﻌﺒﺪ ﺇﻥ ﻃﻠﺐ ﺍﻟﺘﺰﻭﺝ ‬ ‫ﻇﻠﻤﺎ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻟﻤﺎ ﺍﺣﺘﻀﺮ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ‬ ‫ﻟﻌﻨﺖ ﻭﻻ ﻳﻀﺮﺑﻪ ‬ ‫ﻣﺮﺍﺭﺍ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺭﻓﻴﻊ ﺍﻟﻌﺮﺵ ﻫﻞ ﺑﻠﻐﺖ؟ ﻭﻟﻢ‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﻣﻠﻜﺖ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺭﺩﺩﻫﺎ ‬ ‫ﻳﺘﻜﻠﻢ ﺑﻌﺪﻫﺎ«)‪.(٣‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢١/٥‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪ ،٢٩٩/٣‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٤/٢‬‬ ‫ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﺎ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﺫﻟﻚ‪،‬‬ ‫‬‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺇﻋﻔﺎﻑ ﻣﻤﺎﻟﻴﻜﻪ‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪. - , + * ) (' & % $ # " ! ﴿ :‬‬ ‫‪] ﴾ 3 2 1 0/‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﻭﺍﻷﺻﺢ ﻟﻠﺸﺎﻓﻌﻴﺔ ﻋﺪﻡ ﻭﺟﻮﺏ ﺇﻋﻔﺎﻑ ﺍﻟﺴﻴﺪ ﺭﻗﻴﻘﻪ‪.‬‬ ‫ﻛﻼﻣﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻧﺴﺐ ﺻﺎﺣﺐ ﺍﻟﻤﻐﻨﻲ ﺇﻟﻴﻬﻤﺎ ﻋﺪﻡ‬‫‬‫ﻭﻟﻢ ﻧﺠﺪ ﻟﻠﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻹﺿﺮﺍﺭ ﺍﻟﻤﺎﻟﻲ ﺑﺎﻟﺴﻴﺪ؛ ﻭﻷﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻴﺲ ﻣﻤﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺒﻴﻨﺔ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٦/٢٣‬ ‪.٢٧‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺫﻛﺮ ﻣﺮﺽ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ‪ ،‬ﺡ‪.١٦٢٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪220‬‬ ‫ﻭﻻ ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﺃﻥ ﻳﺰﻭﺝ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻃﻠﺐ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻟﺠﺎﺭﻳﺔ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻄﻠﺒﺎ‪.‬‬ ‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﺖ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻄﺄﻫﺎ‪ ،‬ﺃﻭ ﻳﺰﻭﺟﻬﺎ‪،‬‬ ‫ﻓﻠﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺇﻥ ﻃﻠﺒﺖ ﺫﻟﻚ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺒﻴﻌﻬﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﺄﻫﺎ ﺃﻭ ﻳﺰﻭﺟﻬﺎ)‪.(١‬‬ ‫ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﻏﻼﻣﻪ‪ ،‬ﺃﻭ ﺟﺎﺭﻳﺘﻪ ﻓﻜﺮﻫﺎ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻤﺎ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻭﺍﻟﻨﻜﺎﺡ ﺛﺎﺑﺖ ﻟﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪C B A @ ? > ﴿ :‬‬ ‫‪R QP O N M L K J I H G F E D‬‬ ‫‪] ﴾ [ Z Y X WV U TS‬ﺍﻟﻨﺤﻞ‪ ،[٧٥ :‬ﻓﻠﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﺧﺘﻴﺎﺭ)‪ (٢‬ﻭﻻ ﻳﺠﺒﺮ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﻋﺒﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﺆﻣﺮ ﺃﻥ ﻳﺰﻭﺟﻪ)‪.(٣‬‬ ‫‪ ٢٨٧‬أ‪ c3‬ا ‪/ /‬ل ‪a‬ه ‪+% A‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﻻ ﻳﻨﺼﻒ ﻋﺒﺪﻩ‪ ،‬ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ‪ .‬ﻭﺍﻟﻌﺒﺪ ﻳﺨﺎﻑ ﺃﻥ ﻳﻘﻴﻢ‬ ‫ﺍﻟﺤﺠﺔ‪ ،‬ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻩ‪ ،‬ﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻨﻪ‪.‬‬ ‫ﻭﻳﺴﺘﻨﻔﻖ ﻣﻨﻪ‪ ،‬ﻣﺎ ﻳﺴﺪ ﺟﻮﻋﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺨﺎﻓﻪ‪ ،‬ﻓﻼ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﻤﺎ‬ ‫ﻳﺘﻌﺎﺭﻑ ﻣﻌﻪ‪ ،‬ﻓﻲ ﺣﻜﻢ ﺍﻻﻃﻤﺌﻨﺎﻧﺔ‪ ،‬ﺃﻥ ﻳﺮﺿﻴﻪ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﺇﻥ ﻓﻌﻠﻪ‪ ،‬ﻭﻋﻠﻢ‬ ‫ﺑﻪ‪ ،‬ﺑﻤﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٧٥/٩‬‬ ‫)‪ (٢‬ﻟﻴﺲ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺰﻭﺝ ﻋﺒﺪﻩ ﺍﻟﺬﻛﺮ ﺍﻟﺒﺎﻟﻎ ﺍﻣﺮﺃﺓ ﻻ ﻳﺮﺿﺎﻫﺎ ﺣﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ‬ ‫ﺻﻐﻴﺮﺍ ﺟﺎﺯ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﺣﻤﺪ ﻭﻗﻮﻝ ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪ :‬ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺠﺒﺮ‬‫‬ ‫ﻋﺒﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻌﺒﺪ ﻃﺎﻋﺔ ﺳﻴﺪﻩ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻣﻦ ﺍﻟﺮﻗﻴﻖ ﻓﺴﺦ ﺯﻭﺍﺟﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺳﻮﺍﺀ ﺗ ‪‬ﻢ ﺑﺈﺫﻧﻪ‬ ‫ﺃﻭ ﺇﺫﻥ ﻣﺎﻟﻚ ﺳﺎﺑﻖ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻣﺰﻭﺟﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺠﺒﺮﻫﺎ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻄﻼﻕ‪،‬‬ ‫ﻭﻛﺬﺍ ﻟﻴﺲ ﻟﻪ ﺍﻟﺤﻖ ﻓﻲ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﻜﻮﻥ ﻣﻊ ﺯﻭﺟﻬﺎ ‬ ‫ﻟﻴﻼ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠/٢٣‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٧٥/٩‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٤٥/٩‬‬ ‫‪221‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫)‪(١‬‬ ‫‪I ٢٨٨‬ب ا ه‬ ‫ﻟﻠﺴﻴﺪ ﺿﺮﺏ ﻋﺒﺪﻩ ﺣﺘﻰ ﻳﻄﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﻛﻪ ﺃﺳﻠﻢ ﻭﺑﻴﻌﻪ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻳﺘﺄﺩﺏ ﺑﻌﺪﺩ ﻣﻦ ﺍﻟﻀﺮﺑﺎﺕ ﻓﻼ ﻳﺠﺎﻭﺯﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺁﺧﺮ ﺃﺩﺑﻪ ﺃﺭﺑﻌﻮﻥ ﻭﻫﻮ‬ ‫ﺃﺩﺏ ﻋﻤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻌﻮﻥ‪ ،‬ﻭﻫﻮ ﺿﺮﺏ ﺍﺑﻦ ﻣﺤﺒﻮﺏ ﻏﻼﻣﻪ‪ ،‬ﻭﻣﺎﻧﻊ ﺿﺮﺑﻪ‬ ‫ﻫﺮﺑﺎ ﺣﺘﻰ ﻳﺄﻣﻦ ﻣﻨﻪ ﻭﻻ ﻳﺼﻠﺢ‪ ،‬ﻗﻴﻞ‪ :‬ﺿﺮﺑﻪ ﻋﻠﻰ‬ ‫ﻳﺠﻴﺰ ﻗﻴﺪﻩ ﺇﺫﺍ ﺧﺎﻑ ﻣﻨﻪ ‬ ‫ﺳﺮﻕ ﺃﻭ ﺇﺑﺎﻕ‪.‬‬ ‫ﻭﺇﺫﺍ ﻋﺮﻓﺖ ﺇﺳﺎﺀﺓ ﺳﻴﺪ ﻟﻌﺒﺪﻩ ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺃﻣﺮ ﺑﺒﻴﻌﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﺑﻰ ﺣﺒﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﺳﺎﺀ ﺑﻌﺪ ﺃﻣﺮﻩ ﺑﺎﻹﺣﺴﺎﻥ ﺃﺟﺒﺮ ﻋﻠﻰ ﺑﻴﻌﻪ‪ ،‬ﻭﻣﻦ ﺿﺮﺏ‬ ‫ﻋﺒﺪ ﻏﻴﺮﻩ ﻓﺎﻷﺭﺵ ﻟﻠﺴﻴﺪ‪ ،‬ﻭﻳﻨﺪﺏ ﺃﻥ ﻳﺴﺘﺤﻞ ﺍﻟﻌﺒﺪ)‪.(٢‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ﻛﺜﻴﺮ ﺍﻹﺑﺎﻕ‪ .‬ﻓﺠﺎﺋﺰ ﻟﺴﻴﺪﻩ ﺃﻥ ﻳﻘﻴﺪﻩ ﻭﻟﻜﻦ ﻻ ﻳﺴﺘﻌﻤﻠﻪ ﺇﻻ‬ ‫ﺑﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻲ ﻗﻴﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﺳﺘﺤﻖ ﺍﻷﺩﺏ‪ ،‬ﺃﺩﺏ ﻋﻠﻰ ﺃﻟﻴﺘﻪ‬ ‫ﻭﺩﺑﺮﻩ‪ .‬ﻭﻟﻢ ﻳﺠﻴﺰﻭﺍ ﺫﻟﻚ ﻓﻲ ﺍﻷﺣﺮﺍﺭ‪.‬‬ ‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺴﻠﻢ‪ .‬ﻫﻞ ﻳﻀﺮﺏ ﻋﺒﻴﺪﻩ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ﺃﺣﺪﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﺘﺨﺬﻩ ﺍﻟﻨﺎﺱ ﺷﻴ ﺌﺎ‪ ،‬ﻳﺪﻳﻨﻮﻥ‬ ‫ﻗﺪ ﻳﻀﺮﺑﻮﻥ ﺧﺪﻣﻬﻢ‪ .‬ﻭﻻ ﻳﺄﻣﺮﻭﻥ ‬ ‫ﺑﻪ‪ ،‬ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﻀﺮﺏ ﺭﺟﻞ ﻣﻨﻬﻢ ﻏﻼﻣﻪ ﺑﺄﻣﺮﻫﻢ‪ .‬ﻓﺈﻥ ﺣﺪﺙ ﺑﻪ ﻣﻮﺕ‪ ،‬ﺧﺎﻑ‬ ‫)‪ (١‬ﻟﻠﺴﻴﺪ ﺣﻖ ﺗﺄﺩﻳﺐ ﻋﺒﺪﻩ ﻭﻣﻌﺎﻗﺒﺘﻪ ﻋﻠﻰ ﺗﺮﻙ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻓﻌﻞ ﻣﺎ ﺣﺮﻣﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ‬ ‫ﻣﺨﺎﻟﻔﺔ ﺍﻟﺴﻴﺪ‪ ،‬ﺃﻭ ﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺑﺎﻟﻠﻮﻡ ﺃﻭ ﺍﻟﻀﺮﺏ‪ ،‬ﻛﻤﺎ ﻳﺆﺩﺏ ﻭﻟﺪﻩ ﻭﺯﻭﺟﺘﻪ‬ ‫ﺍﻟﻨﺎﺷﺰ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺴﻴﺪ ﺍﻟﺤﺪ ﻭﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻋﺒﺪﻩ‪ ،‬ﻭﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺘﻲ‬ ‫ﻣﻤﻴﺰﺍ ﻭﺑﻠﻎ ﻋﺸﺮ ﺳﻨﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻤﺮﻳﻨﻪ‬ ‫‬‫ﻳﻤﻠﻜﻬﺎ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﻀﺮﺑﻪ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻋﻠﻴﻬﺎ ﺣﺘﻰ ﻳﺄﻟﻔﻬﺎ ﻭﻳﻌﺘﺎﺩﻫﺎ‪.‬‬ ‫ﺗﺄﺩﻳﺒﺎ ﻋﻠﻰ ﺿﺮﺏ ﺍﻟﻮﻟﺪ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﺤﺠﺎﻭﻱ ﻭﺍﻟﺒﻬﻮﺗﻲ‪ :‬ﻭﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺰﻳﺪ ﻓﻲ ﺿﺮﺏ ﺍﻟﺮﻗﻴﻖ‪،‬‬ ‫ﻭﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻟﻠﺴﻴﺪ ﺃﻥ ﻳﻘﻴﺪ ﻋﺒﺪﻩ ﺇﺫﺍ ﺧﺎﻑ ﻋﻠﻴﻪ ﺍﻹﺑﺎﻕ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪.٢٣/٢٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٥٢/٩‬ ‪.٣٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪222‬‬ ‫ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺷﺮﻙ ﻓﻲ ﻗﺘﻠﻪ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﺴﻴﺪ ﺍﻟﻌﺒﺪ‪ :‬ﺃﻥ ﻳﺮﺿﻴﻪ ﺑﻌﺪ‬ ‫ﺍﻟﻀﺮﺏ ﺑﺸﻲﺀ‪ ،‬ﻳﻄﻴﺐ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﺴﺘﺤﻠﻪ ﻣﻦ ﺫﻟﻚ)‪.(١‬‬ ‫ﱢ‬ ‫ا‪+‬ح ‪] Va‬‬ ‫‪ ٢٨٩‬ا‪J‬ب‬ ‫ﺳﺌﻞ ﺍﻟﺸﻴﺦ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﻤﻤﻠﻮﻙ ﺇﺫﺍ ﺿﺮﺑﻪ ﺳﻴﺪﻩ ﺣﺘﻰ ﺧﺮﺝ ﺍﻟﺪﻡ ﻣﻨﻪ ﺃﻭ‬ ‫ﺃﺣﺪﺍ ﻳﻮﺳﻤﻪ ﺑﺎﻟﻨﺎﺭ ﻳﻨﻌﺘﻖ ﺍﻟﻤﻤﻠﻮﻙ ﺑﻬﺬﺍ ﺃﻡ ﻻ؟‬ ‫ﺃﻣﺮ ‬ ‫ﻣﺆﺩﺑﺎ ﻏﻴﺮ ﻣﻤﺜﻞ ﻭﻟﻢ ﻳﺒﻠﻎ ﺑﻪ ﺍﻟﺤﺪ ﻓﻼ ﻳﻨﻌﺘﻖ‪،‬‬ ‫‬‫ﺿﺮﺑﺎ‬ ‫‬‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﺿﺮﺑﻪ‬ ‫ﻭﺇﻥ ﺑﻠﻎ ﺍﻟﺤﺪ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺃﺭﺍﻩ ﻳﻌﺘﻖ‪ ،‬ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻧﻪ‬ ‫‪‬‬ ‫ﺣﺪﺍ ﺛﻢ ﺩﻋﺎ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻭﺟﻌﺘﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﷲ‬ ‫ﻏﻼﻣﺎ ﻓﺒﻠﻎ ﺑﻪ‬ ‫‬‫ﺿﺮﺏ‬ ‫ﻓﺎﺫﻫﺐ ﻓﺄﻧﺖ ﺣﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻮﺳﻢ ﺑﺎﻟﻨﺎﺭ ﻓﺈﻥ ﻛﺎﻥ ﻟﻘﺼﺪ ﻓﻘﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻳﻨﻌﺘﻖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻷﺟﻞ‬ ‫‬ ‫ﻋﺎﻗﻼ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻨﻌﺘﻖ‬‫ﺍﻟﺪﻭﺍﺀ ﻣﻦ ﻋﻠﺔ ﻓﺈﻥ ﻓﻌﻠﻪ ﺑﺈﺫﻥ ﺍﻟﻤﻤﻠﻮﻙ ﻭﻛﺎﻥ ﺑﺎﻟﻐﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﻻ ﻳﻨﻌﺘﻖ‪ ،‬ﻭﺇﻥ ﻭﺳﻤﻪ ﺑﻐﻴﺮ ﺇﺫﻧﻪ ﻓﻘﻴﻞ‪ :‬ﻳﻨﻌﺘﻖ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪I ٢٩٠‬ب أ‪€kai# /‬‬ ‫ﻣﻦ ﺿﺮﺏ ﺃﻣﺘﻪ ﻓﺄﺳﻘﻄﺖ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻘﻂ ﺣ ‪‬ﻴﺎ‪ ،‬ﻧﻈﺮ ﻓﻲ ﻗﻴﻤﺘﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺒﻠﻎ‬ ‫ﺛﻤﻦ ﺭﻗﺒﺔ‪ ،‬ﺗﺼﺪﻕ ﺑﻘﻴﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٣٩/٩‬ ‪ ،٣٤٠‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٥/٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٣٨٣/٥‬ ‪.٣٨٤‬‬ ‫ﻣﺤﻜﻮﻣﺎ ﺑﺮﻗﻪ‪ ،‬ﻓﻔﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﺃﻣﺎ ﺇﻥ‬ ‫‬‫)‪ (٣‬ﻟﻮ ﺟﻨﻰ ﻋﻠﻰ ﺃﻣﺔ ﻓﺄﺳﻘﻄﺖ ﺟﻨﻴ ﻨﺎ ﺣ ‪‬ﻴﺎ ﺛﻢ ﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺫﻛﺮﺍ ﻛﺎﻥ‬ ‫ﺃﺳﻘﻄﺘﻪ ﻣﻴ ﺘﺎ ﺑﻌﺪ ﺗﺨﻠﻘﻪ ﺃﻭ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻔﻴﻪ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻋﺸﺮ ﻗﻴﻤﺔ ﺃﻣﻪ ‬ ‫ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻭﺗﻌﺘﺒﺮ ﻗﻴﻤﺘﻬﺎ ﻳﻮﻡ ﺍﻟﺠﻨﺎﻳﺔ‪.‬‬ ‫ﺫﻛﺮﺍ ﻓﻔﻴﻪ ﻧﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻪ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻓﻔﻴﻪ ﻋﺸﺮ ﻗﻴﻤﺘﻪ ﻟﻮ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻟﻮ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻓﻴﻪ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻗﻴﻤﺔ ﺃﻣﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٥/٢٣‬ ‪.٦٧‬‬ ‫‪223‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺫﻛﺮﺍ‪ :‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻘﻂ ﻣﻴ ﺘﺎ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﻋﺸﺮ ﻗﻴﻤﺔ ﺃﻣﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻧﺜﻰ‪ ،‬ﻓﻨﺼﻒ ﻋﺸﺮ ﺛﻤﻦ ﺍﻷﻡ‪ ،‬ﻳﻔﻌﻞ ﺑﻪ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻓﻲ ﺻﻔﺔ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ)‪.(١‬‬ ‫‪ „H ٢٩١‬و‪ N‬ا‬ ‫ﻣﻦ ﻗﺒﺢ ﻭﺟﻪ ﻋﺒﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﺘﺤ ‪‬ﻘﺎ ﻟﺬﻟﻚ‪ .‬ﻓﻘﺪ ﺃﺟﺎﺯ ﺫﻟﻚ ﻗﻮﻡ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﻩ‬ ‫ﺁﺧﺮﻭﻥ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﻳﺪﻋﻮ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺇﺫﺍ ﺩﻋﺎ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﻘﺒﺢ ﻓﻲ ﺍﻟﻠﻐﺔ‪:‬‬ ‫ﺍﻟﻤﺸﻮﻩ ﺑﺨﻠﻘﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺨﻠﻴﻞ‪ :‬ﺍﻟﻤﺒﻌﺪ ﻋﻦ ﺍﻟﺨﻴﺮ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٢٩٢‬إ‪ $/e‬ا ا ‪P +/ K%‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﺇﺫﺍ ﺃﺗﻰ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺑﻪ ﺍﻟﺤﺪ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٥٦/٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٥٦/٩‬‬ ‫)‪ (٣‬ﻟﻠﺴﻴﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﺑﺎﻟﺠﻠﺪ ﻋﻠﻰ ﺭﻗﻴﻘﻪ ﺍﻟﻘﻦ‪ ،‬ﻓﻲ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻟﻴﺲ‬ ‫ﻟﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﺤﺪﻭﺩ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻷﻥ ﻣﻦ ﻻ ﻳﻤﻠﻚ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺤﺮ ﻻ ﻳﻤﻠﻜﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻛﺎﻟﺼﺒﻲ‪ ،‬ﻭﻷﻥ ﺍﻟﺤﺪ ﻻ ﻳﺠﺐ ﺇﻻ ﺑﺒﻴﻨﺔ ﺃﻭ ﺇﻗﺮﺍﺭ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻟﺬﻟﻚ ﺷﺮﻭﻁ‪ ،‬ﻣﻦ ﻋﺪﺍﻟﺔ‬ ‫ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻣﺠﻴﺌﻬﻢ ﻣﺠﺘﻤﻌﻴﻦ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻛﺮ ﺣﻘﻴﻘﺔ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻓﻘﻴﻪ ﻳﻌﺮﻓﻬﺎ‪ ،‬ﻭﻳﻌﺮﻑ ﺍﻟﺨﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻹﻗﺮﺍﺭ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻔﻮﺽ ﺫﻟﻚ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻛﺤﺪ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻷﻧﻪ ﺣﺪ ﻫﻮ ﺣﻖ ﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻴﻔﻮﺽ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻛﺎﻟﻘﺘﻞ ﻭﺍﻟﻘﻄﻊ‪.‬‬ ‫ﻭﻳﻤﻠﻚ ﺍﻟﺴﻴﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﺑﺸﺮﻭﻁ ﺃﺭﺑﻌﺔ‪:‬‬ ‫ﺟﻠﺪﺍ ﻛﺤﺪ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺣﺪ ﺍﻟﻘﺬﻑ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﺍﻟﻘﻄﻊ ﻓﻲ‬‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻓﻼ ﻳﻤﻠﻜﻬﺎ ﺇﻻ ﺍﻹﻣﺎﻡ‪.‬‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ ﺍﺛﻨﻴﻦ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻷﻣﺔ‬ ‫‬‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺨﺘﺺ ﺍﻟﺴﻴﺪ ﺑﺎﻟﻤﻤﻠﻮﻙ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺣﺮﺍ‪ ،‬ﻟﻢ ﻳﻤﻠﻚ ﺍﻟﺴﻴﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻣﻜﺎﺗﺒﺎ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ ‪‬‬ ‫‬‫ﻣﺰﻭﺟﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻤﻤﻠﻮﻙ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺜﺒﺖ ﺍﻟﺤﺪ ﺑﺒﻴﻨﺔ ﺃﻭ ﺍﻋﺘﺮﺍﻑ‪ ،‬ﻓﺈﻥ ﺛﺒﺖ ﺑﺎﻋﺘﺮﺍﻑ‪ ،‬ﻓﻠﻠﺴﻴﺪ ﺇﻗﺎﻣﺘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪224‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻟﺴﻴﺪﻩ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﻘﻴﻢ ﺍﻟﺤﺪﻭﺩ ﺇﻻ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﻌﺪﻝ)‪.(١‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺴﻴﺪ‪ .‬ﻫﻞ ﻳﻘﻴﻢ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﺤﺪ ﺇﺫﺍ ﺯﻧﺎ؟ ﻗﻴﻞ‪ :‬ﻧﻌﻢ‪ .‬ﻟﻠﺨﺒﺮ‪:‬‬ ‫»ﺇﺫﺍ ﺯﻧﺎ ﺃﺣﺪﻛﻢ ﻓﻠﻴﻘﻢ ﻋﻠﻴﻪ ﺣﺪ ﺍﷲ«‪ .‬ﻭﺑﻪ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ ﺍﻟﺨﺒﺮ؛‬ ‫ﻷﻥ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﻸﺋﻤﺔ‪.‬‬ ‫ﻗﻴﻞ ﻷﺑﻲ ﻣﺎﻟﻚ‪ :‬ﻣﺎ ﺗﻨﻜﺮ ﺇﻗﺎﻣﺔ ﺍﻟﺴﻴﺪ ﺍﻟﺤﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﻣﻌﻨﻰ ﺍﻟﺨﺒﺮ ﺇﻧﻪ‬ ‫ﻳﺮﻓﻌﻪ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻴﻘﻴﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺪ؟ ﻗﺎﻝ‪ :‬ﻟﻮ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺨﺒﺮ‪ ،‬ﻛﺎﻥ‬ ‫ﺻﺤﻴﺤﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ)‪.(٢‬‬ ‫‬‫ﻫﺬﺍ ﺗﺄﻭﻳﻼ‬ ‫)‪(٣‬‬ ‫‪ ] ٢٩٣‬ا ‪% K%‬ه‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﻋﺒﺪﻩ ﻣﻨﺎﺻﺤﺘﻪ ﻓﻲ ﺿﻴﻌﺘﻪ؛ ﻋﻘﺎﺭﻩ ﺃﻭ ﺃﺭﺿﻪ ﺍﻟﻤﻐﻠﺔ‬ ‫ﺃﻭ ﺣﺮﻓﺘﻪ ﺃﻭ ﺗﺠﺎﺭﺗﻪ‪ ،‬ﻭﺣﻔﻈﻪ ﻓﻴﻤﺎ ﺍﺋﺘﻤﻨﻪ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﻛﻼﻡ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪،‬‬ ‫= ﻳﻌﺮﻑ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﺬﻱ ﻳﺜﺒﺖ ﺑﻪ ﺍﻟﺤﺪ ﻭﺷﺮﻭﻃﻪ‪ ،‬ﻭﺇﻥ ﺛﺒﺖ ﺑﺒ ‪‬ﻴﻨﺔ‪ ،‬ﺍﻋﺘﺒﺮ ﺃﻥ ﻳﺜﺒﺖ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ؛‬ ‫ﻷﻥ ﺍﻟﺒ ‪‬ﻴﻨﺔ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺷﺮﻭﻁ ﺳﻤﺎﻋﻬﺎ ﻭﻟﻔﻈﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﺑﺬﻟﻚ‬ ‫ﺇﻻ ﺍﻟﺤﺎﻛﻢ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﺤﺪﻭﺩ ﻭﻛﻴﻔﻴﺔ ﺇﻗﺎﻣﺘﻬﺎ‪ .‬ﺍﻟﻤﻐﻨﻲ ‪ ٥٢/٩‬ ‪٥٣‬‬ ‫‬‫‬ ‫ﻋﺎﻗﻼ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻴﺪ ﺑﺎﻟﻐﺎ‬ ‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٤٠/٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٥٥/٩‬‬ ‫)‪ (٣‬ﻟﻠﺴﻴﺪ ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻣﻤﺎﻟﻴﻜﻪ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺣﻘﻮﻕ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ ﻣﺮﺍﻋﺎﺗﻬﺎ‪،‬‬ ‫ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﻃﺎﻋﺘﻪ ﻟﻠﺴﻴﺪ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮﻩ ﺑﻪ ﺃﻭ ﻳﻨﻬﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺘﻘﻴﺪ ﻭﺟﻮﺏ ﺍﻟﻄﺎﻋﺔ ﺑﻘﻴﺪ ﺇﻻ ﻣﺎ ﻭﺭﺩ‬‫‬ ‫ﺍﻟﺘﻘﻴﻴﺪ ﺑﻪ ﺷﺮ ﻋﺎ‪ ،‬ﻭﻣﻦ ﺟﻤﻠﺔ ﺫﻟﻚ‪:‬‬ ‫ﺃﺃﻥ ﻳﺄﻣﺮﻩ ﺍﻟﺴﻴﺪ ﺑﺄﻣﺮ ﻓﻴﻪ ﻣﻌﺼﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﻛﺸﺮﺏ ﺧﻤﺮ‪ ،‬ﺃﻭ ﺳﺮﻗﺔ‪ ،‬ﺃﻭ ﺇﻳﺬﺍﺀ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫=‬‫ﺑﻐﻴﺮ ﺣﻖ‬ ‫‪225‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﻭﺇﺣﺴﺎﻧﻪ ﻓﻲ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺇﺟﺎﺑﺔ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﻃﺎﻋﺘﻪ ﻓﻲ ﺃﺣﻮﺍﻟﻪ ﺇﻥ ﻟﻢ ﺗﻜﻦ‬ ‫ﻣﻌﺼﻴﺔ ﷲ)‪.(١‬‬ ‫ﻭﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﻋﺒﺪﻩ ﺃﻥ ﻳﻄﻴﻌﻪ ﻓﻴﻤﺎ ﺃﻣﺮﻩ ﺑﻪ ﻣﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﻓﻲ‬ ‫ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻩ ﺃﻥ ﻳﻌﻤﻞ ﻋﻤﻞ ﻏﻴﺮﻩ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻄﻴﻌﻪ ﻭﻻ ﻳﺠﺒﺮﻩ ﻋﻠﻴﻪ ﻭﻻ‬ ‫ﻳﺮﺩ ﺍﻟﻜﻼﻡ ﻟﺴﻴﺪﻩ ﻭﻻ ﻳﻨﻬﺮﻩ)‪.(٢‬‬ ‫‪ . ٢٩٤‬م ا و‪.‬ﻼ‪ A H‬رأي ‪a‬ه‬ ‫ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺼﻮﻡ ﺇﻻ ﺑﺮﺃﻱ ﺳﻴﺪﻩ‪ .‬ﻭﻟﻜﻦ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻓﻲ‬ ‫ﻛﺎﻓﺮﺍ ﻓﻴﺠﺒﺮﻩ ﺳﻴﺪﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻼ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ ﻃﺎﻋﺘﻪ ﻓﻲ ﺫﻟﻚ ﻷﻧﻪ‬‫= ﺏﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺝﻟﻴﺲ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺰﻭﺝ ﻋﺒﺪﻩ ﺍﻟﺬﻛﺮ ﺍﻟﺒﺎﻟﻎ ﺍﻣﺮﺃﺓ ﻻ ﻳﺮﺿﺎﻫﺎ ﺣﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺻﻐﻴﺮﺍ ﺟﺎﺯ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﺣﻤﺪ ﻭﻗﻮﻝ ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪ :‬ﻟﻠﺴﻴﺪ ﺃﻥ‬‫‬‫ﺍﻟﻌﺒﺪ‬ ‫ﻳﺠﺒﺮ ﻋﺒﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﺩﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺫﻣ ‪‬ﻴﺎ ﻓﻘﺪ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻻ ﻳﻤﻨﻊ ﻣﻦ ﺇﺗﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‪،‬‬ ‫ﺃﻭ ﺃﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻷﻥ ﺫﻟﻚ ﺩﻳﻨﻪ‪ ،‬ﻧﻘﻠﻪ ﺍﻟﺒﻨﺎﻧﻲ ﻋﻦ ﻗﻮﻝ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﺪﻭﻧﺔ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻟﻠﺴﻴﺪ ﺣﻖ ﺍﻻﺳﺘﺨﺪﺍﻡ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﻭﺧﺎﺭﺟﻪ ﻓﻴﻤﺎ ﺷﺎﺀ ﻣﻦ ﻋﻤﻞ ﻳﻌﻤﻠﻪ ﻓﻲ ﺯﺭﺍﻋﺔ ﺃﻭ‬‫ ‬ ‫ﺧﺪﻣﺔ ﺃﻭ ﺭﺳﺎﻟﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻳﺘﻘﻴﺪ ﻫﺬﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻣﻤﺎ ﻳﻄﻴﻘﻪ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﻓﻴﺤﺮﻡ ﺗﻜﻠﻴﻔﻪ‬ ‫ﺑﻤﺎ ﻻ ﻳﻄﻴﻘﻪ ﺃﻭ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺸﻘﺔ ﻛﺒﻴﺮﺓ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻟﻠﺴﻴﺪ ﺣﻖ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺘﺤﺼﻞ ﻟﻠﺮﻗﻴﻖ ﺑﺄﻱ ﻭﺟﻪ ﻛﺎﻥ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺃﺟﺮ ﻋﻤﻠﻪ ﺃﻭ ﻣﻬﺮ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﺃﻭ ﺃﺭﺵ ﺟﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﺃﻭ ﺑﺪﻝ ﺧﻠﻊ ﺍﻟﻌﺒﺪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻟﻠﺴﻴﺪ ﺣﻖ ﺍﺳﺘﻐﻼﻝ ﻣﻤﺎﻟﻴﻜﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﺴﻴﺪ ﺭﻗﻴﻘﻪ ﻓﻴﻤﺎ ﻳﺪﺭ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ‬ ‫ﻣﺎﻻ‪،‬‬‫‬ ‫ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺆﺟﺮﻩ ﻓﻴﻤﺎ ﺷﺎﺀ ﻣﻦ ﻋﻤﻞ ﻭﻳﺄﺧﺬ ﺍﻟﺴﻴﺪ ﺃﺟﺮﻩ‪ ،‬ﺃﻭ ﻳﺄﺫﻥ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﺫﺍ ﺻﻨﻌﺔ ﻛﺤﺪﺍﺩﺓ‬ ‫ﺃﻭ ﺧﻴﺎﻃﺔ ﻓﻲ ﺃﻥ ﻳﻌﻤﻞ ﺑﺄﺟﺮ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺗﺠﺎﺭﺓ ﺃﻭ ﺯﺭﺍﻋﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪ .‬ﻭﻣﻦ ﻏﻠﺔ ﺍﻷﻣﺔ‬ ‫ﻭﻟﺪﻫﺎ ﺇﻥ ﺯﻭﺟﺖ‪ ،‬ﻭﻭﻟﺪ ﻋﻠﻰ ﺍﻟﺮﻕ‪.‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﺤﻔﻆ ﻭﺍﻟﺼﻴﺎﻧﺔ ﻟﻤﺎ ﺑﻴﺪﻩ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻦ ﺟﻤﻠﺔ ﺫﻟﻚ‬‫ﺧﺎﻣﺴﺎ‪ :‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ ‬‫‬ ‫ﻧﻔﺴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠/٢٣‬ ‪.٢١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٣/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢١/٥‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٣٠٣/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪226‬‬ ‫ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻗﺒﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﺇﻻ ﺑﺮﺃﻱ ﺳﻴﺪﻩ‪ ،‬ﻭﺑﻌﺾ ﻳﺤﺐ ﻟﻪ‬ ‫ﺃﻥ ﻳﺼﻮﻡ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻪ ﺳﻴﺪﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺑﺪﻟﻪ‪ ،‬ﻓﺠﺎﺋﺰ ﻟﻪ ﺻﻮﻣﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺻﻮﻡ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻨﻌﻪ ﻣﻦ ﻋﻤﻞ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﻀﺮ ﺑﺠﺴﺪﻩ‪ ،‬ﻭﻻ‬ ‫ﺷﻴ ﺌﺎ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺭﻛﻌﺘﻲ‬ ‫ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﺭﻛﻌﺘﻲ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺍﻟﻮﺗﺮ‪ .‬ﻭﻳﺼﻠﻲ ﻓﻲ ﺍﻟﻠﻴﻞ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻀﻌﻔﻪ ﺫﻟﻚ‪ ،‬ﻓﻲ‬ ‫ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻼ ﻳﻔﻌﻞ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ CSDH ٢٩٥‬ا ‪ A‬إذن ‪a‬ه‬ ‫ﻻ ﻳﺘﻨﻔﻞ ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﻳﺼﻠﻲ ﺍﻟﻌﺒﺪ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻓﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‬ ‫ﻭﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﺠﻨﺎﺯﺓ ﻭﺍﻟﺴﺠﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ ﺍﻟﻨﻔﻞ‬ ‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﺑﻪ‬ ‫ﺑﺎﻟﺼﻼﺓ ﻭﻣﺎ ﻻ ﻳﻀﻌﻔﻪ ﺑﻼ ﺇﺫﻥ ﻣﻦ ﺍﻟﺴﻴﺪ ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻪ‪ ،‬ﻭﻻ ‬ ‫ﺳﻴﺪﻩ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﻌﻤﻞ ﻟﻐﻴﺮ ﺳﻴﺪﻩ ﻓﻴﻤﺎ ﻻ ﻳﻀﺮ ﺑﻌﻤﻞ‬ ‫ﺳﻴﺪﻩ ﻭﻟﻢ ﻳﻤﻨﻌﻪ ﺍﻟﺴﻴﺪ)‪.(٣‬‬ ‫‪ ٢٩٦‬إ‪%‬دة ا ‪S‬ا‪ ˆo‬و‪ A FoJe‬إذن ‪a‬ه‬ ‫ﻳﺠﻮﺯ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺤﺘﺎﻁ ﺑﺼﻼﺓ ﺃﻭ ﺻﻮﻡ ﺇﺫﺍ ﺷﻚ ﻓﻲ ﻓﺴﺎﺩ ﺃﻭ ﻓﻲ ﻋﺪﻡ‬ ‫ﺃﺩﺍﺋﻬﻤﺎ ﺑﺪﻭﻥ ﺇﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺍﻹﻋﺎﺩﺓ ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻭﻝ ﺛﻼﺛﺔ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٤٥/٩‬‬ ‫)‪ (٢‬ﻟﻴﺲ ﻟﻠﺴﻴﺪ ﻣﻨﻊ ﺭﻗﻴﻘﻪ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﻔﻞ ﻭﺍﻟﺮﻭﺍﺗﺐ ﻓﻲ ﻏﻴﺮ ﻭﻗﺖ ﺍﻟﺨﺪﻣﺔ‪ ،‬ﻭﻻ ﻣﻦ ﺻﻮﻡ‬ ‫ﺍﻟﺘﻄﻮﻉ‪ ،‬ﺃﻭ ﺍﻟﺬﻛﺮ‪ ،‬ﺃﻭ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﺫ ﻻ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻀﻌﻔﻬﻢ ﺫﻟﻚ‬ ‫ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺨﺪﻣﺔ‪ ،‬ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺮﻳﺔ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺳﻴﺪﻫﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٤٤/٢٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٤/٥‬ ‪.٢٢٥‬‬ ‫‪227‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﻳﺪﺧﻠﻮﻥ ﺍﻟﺠﻨﺔ‪ :‬ﺍﻟﺸﻬﻴﺪ‪ ،‬ﻭﻣﻤﻠﻮﻙ ﺃﺣﺴﻦ ﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻭﻧﺼﺢ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻓﻘﻴﺮ‬ ‫ﻣﺘﻌﻔﻒ ﺫﻭ ﻋﻴﺎﻝ«)‪ ،(١‬ﻭﻣﻦ ﻧﺼﺤﻪ ﻟﺴﻴﺪﻩ ﺃﻥ ﻻ ﻳﺼﻮﻡ ﺗﻄﻮ ﻋﺎ ﺇﻻ ﺑﺈﺫﻧﻪ ﻟﺌﻼ‬ ‫ﻳﻀﻌﻔﻪ‪ ،‬ﻛﺬﺍ ﻗﺎﻟﻮﺍ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﻦ ﺍﻟﻀﻌﻒ ﺟﺎﺯ ﻟﻪ ﺻﻮﻡ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ‬ ‫ﺍﻣﺘﻨﺎﻋﻪ ﻣﻄﻠﻘﺎ ﻃﺮ ﺩﺍ ﻟﻠﺒﺎﺏ ﻣﺎ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﻷﻥ ﻣﻦ ﺷﺄﻥ ﺍﻟﺼﻮﻡ ﺫﻟﻚ ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺤﺼﻞ)‪.(٢‬‬ ‫‪ ! / ! ٢٩٧‬ا ‪SD‬‬ ‫ﺇﻥ ﺍﺿﻄﺮ ﺍﻟﻌﺒﺪ ﻟﻘﻴﺎﻡ ﺑﻨﻔﺴﻪ ﻭﻻ ﻳﻨﻔﻌﻪ ﺭﺑﻪ ﻗﺎﻡ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﻄﻲ ﺃﻭ ﻳﺒﻴﻊ ﻣﻤﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺳﻌﻰ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﺭﺧﺺ ﻟﻪ ﺻﻨﻊ ﻣﻌﺮﻭﻑ ﻣﻨﻪ ﻭﻳﺆﺧﺬ ﻣﻨﻪ ‬ ‫ﻛﻠﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺳﻴﺪﻩ ﻻ ﻳﻨﻔﻌﻪ ﻭﻗﺎﻡ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻪ ﻳﻔﻌﻞ ﻓﻴﻪ ﻛﻞ ﻣﺎ ﺷﺎﺀ‬ ‫ﻻ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻣﻄﻠﻘﺎ ﻳﻤﻠﻚ ﻣﺎ ﻭﻫﺐ ﻟﻪ ﻭﻳﻔﻌﻞ ﻓﻴﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻮﺯ ﺃﺧﺬ ﻣﻌﺮﻭﻑ ﻣﻨﻪ ﻭﻟﻮ ﻟﻢ ﻳﻘﻢ ﺑﻨﻔﺴﻪ ﻭﺫﻟﻚ ﺑﻘﻠﻴﻞ ﻣﻤﺎ ﺟﻌﻞ ﻓﻲ ﻳﺪﻩ ﻣﻦ‬ ‫ﺍﻟﺤﺮﺙ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﻨﺨﻞ ﻭﺍﻟﻐﻨﻢ ﻭﻧﺤﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺫﻛﺮ ﻓﻲ »ﺍﻟﺘﺎﺝ« ﻋﻦ ﺍﺑﻦ ﺃﺣﻤﺪ ﺃﻥ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﻓﻠﺴﻴﺪﻩ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻭﺭﺛﻪ‬ ‫ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻭﻻ ﺷﻲﺀ ﻟﺴﻴﺪﻩ ﻓﻴﻪ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻣﺎ ﺃﻋﻄﻴﻪ ﺃﻭ ﺃﻗﺮ ﻟﻪ ﺑﻪ ﺃﻭﺻﻲ ﺑﻪ ﺇﻟﻴﻪ‬ ‫ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﻟﻠﻌﺒﺪ ﻭﻟﻴﺲ ﻟﻤﻮﻻﻩ ﺃﺧﺬﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﻫﺎﺷﻢ‪ :‬ﻻ ﻳﻤﻨﻊ ﻣﻨﻪ ﺇﻥ ﺃﺧﺬﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺒﺪ ﻭﻣﺎ ﺑﻴﺪﻩ ﻟﺮﺑﻪ ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ‬ ‫ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﺎ ﺃﻭﺻﻲ ﺑﻪ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺪﻓﻊ ﺇﻟﻴﻪ‬ ‫ﻓﻬﻮ ﻟﺮﺑﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻤﻮﺻﻲ ﺭﺟﻌﺖ ﻭﺻﻴﺘﻪ ﻟﻮﺍﺭﺙ ﺍﻟﻤﻮﺻﻲ ﻭﻻ ﻳﺘﺼﺪﻕ‬ ‫ﺑﺒﻌﺾ ﻣﺎﻟﻪ ﻭﻻ ﻳﺄﺧﺬ ﻣﻨﻪ ﺇﻻ ﻣﺎ ﻟﻪ ﻋﻠﻰ ﺳﻴﺪﻩ ﻣﻦ ﻧﻔﻘﺘﻪ ﻭﻧﻔﻘﺔ ﻣﻦ ﺃﻣﺮﻩ‬ ‫ﺑﺘﺰﻭﺟﻪ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﻟﻨﻔﻘﺔ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺯﻛﺎﻩ ﻭﻟﻮ ﻣﻨﻌﻪ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻪ‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﺡ‪.١٩٧٨٧ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٥/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪228‬‬ ‫ﺃﺧﺬ ﻣﺎ ﺑﻴﺪ ﻋﺒﺪﻩ ﻣﺎ ﻟﻢ ﻳﺮﺑﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻘﻄﺔ ﺭﺩﻫﺎ ﺇﻟﻴﻪ ﻭﺿﻤﻨﻬﺎ ﺇﻥ ﺃﺗﻠﻔﻬﺎ‪ ،‬ﻭﻟﻪ‬ ‫ﺃﺧﺬﻩ ﺇﻥ ﻛﺬﺑﻪ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻣﺎ ﻓﻲ ﺃﻳﺪﻱ ﺃﻭﻻﺩﻛﻢ ﻭﻋﺒﻴﺪﻛﻢ ﻓﻠﻜﻢ ﺃﺧﺬﻩ ﻭﻻ ﻳﻠﺘﻔﺖ‬ ‫ﺇﻟﻰ ﺇﻗﺮﺍﺭﻫﻢ ﺃﻧﻪ ﻟﻐﻴﺮﻫﻢ ﺃﻭ ﺣﺮﺍﻡ‪ ،‬ﻭﺇﻥ ﻋﺘﻖ ﻭﻛﺎﻥ ﺑﻴﺪﻩ ﻣﺎﻝ ﻭﺍﺩﻋﻰ ﻣﻮﻻﻩ ﺃﻧﻪ‬ ‫ﻗﺒﻞ ﺍﻟﻌﺘﻖ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻌﺒﺪ ﺃﻧﻪ ﺑﻌﺪﻩ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺣﺪﻭﺛﻪ ﺑﻌﺪﻩ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٢٩٨‬أ‪ 5‬اع ‪ !+ /‬ا ‪/ /‬ل‬ ‫ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺃﺣﻤﺪ‪ :‬ﺃﻥ ﺃﻣﻼﻙ ﺍﻟﻌﺒﻴﺪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻭﺟﻮﻩ‪ ،‬ﻓﻤﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻬﻮ ﻟﻠﺴﻴﺪ‪.‬‬ ‫‪ ٢‬ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻭﺭﺛﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻬﻮ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﺒﺎﻉ‪ ،‬ﻓﻴﺸﺘﺮﻯ ﺑﻪ‪ ،‬ﺃﻭ‬ ‫ﻳﻌﺘﻖ‪ ،‬ﻓﻴﺴﻠﻢ ﺇﻟﻴﻪ ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺭﺟﻊ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻭﻟﻴﺲ ﻟﻠﺴﻴﺪ‬ ‫ﻓﻲ ﺫﻟﻚ ﺷﻲﺀ‪.‬‬ ‫‪ ٣‬ ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺃﻗﺮ ﻟﻪ ﺑﻪ‪ ،‬ﺃﻭ ﺃﻭﺻﻰ ﻟﻪ ﺑﻪ‪ ،‬ﺃﻭ ﺃﻋﻄﻴﻪ ﻓﻔﻲ ﺟﻤﻴﻌﻪ ﺍﺧﺘﻼﻑ؛‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻠﻌﺒﺪ‪ .‬ﻭﻟﻴﺲ ﻟﻠﻤﻮﻟﻰ ﺃﺧﺬﻩ‪ ،‬ﻭﻗﻮﻝ ﻫﺎﺷﻢ‪ :‬ﺇﻧﻪ ﻟﻠﻌﺒﺪ‪ .‬ﻭﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٦/٥‬ ‪ ،٢٢٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٣٦/٩‬‬ ‫)‪ (٢‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻠﻚ ﺍﻟﺴﻴﺪ ﻋﺒﺪﻩ ﺍﻟﻤﺎﻝ ﻓﻼ ﻳﻤﻠﻜﻪ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺳﻴﺪﻩ ﻳﻤﻠﻚ ﻋﻴﻨﻪ ﻭﻣﻨﺎﻓﻌﻪ‪ ،‬ﻓﻤﺎ‬ ‫ﺣﺼﻞ ﺑﺴﺒﺐ ﺫﻟﻚ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﺴﻴﺪﻩ ﻷﻧﻪ ﺛﻤﺮﺓ ﻣﻠﻜﻪ‪ ،‬ﻛﺜﻤﺮﺓ ﺷﺠﺮﺗﻪ‪ ،‬ﻓﺄﻣﺎ ﺇﻥ ﻣﻠﻜﻪ‬ ‫ﻣﺎﻻ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤﺔ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺇﺳﺤﺎﻕ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ‬‫ﺳﻴﺪﻩ ‬ ‫ﺍﻟﺠﺪﻳﺪ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪ ،‬ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﻤﻠﻜﻪ ﺑﺤﺎﻝ‪ ،‬ﻷﻧﻪ ﻣﻤﻠﻮﻙ ﻓﻼ ﻳﻤﻠﻚ؛ ﻭﻷﻧﻪ‬ ‫ﻻ ﻳﺘﺼﻮﺭ ﺍﺟﺘﻤﺎﻉ ﻣﻠﻜﻴﻦ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻜﻤﺎﻝ ﻓﻲ ﻣﺎﻝ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺃﺣﻤﺪ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯﻭﺭﺟﺤﻬﺎ ﺍﺑﻦ ﻗﺪﺍﻣﺔﺇﻟﻰ‬ ‫ﺃﻧﻪ ﻳﻤﻠﻚ ﺇﺫﺍ ﻣﻠﻜﻪ ﺳﻴﺪﻩ؛ ﻷﻧﻪ ﺁﺩﻣﻲ ﺣﻲ ﺣﺠﺮ ﻋﻠﻴﻪ ﻟﺤﻖ ﺳﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﻤﻠﻚ‬ ‫ﻣﻠﻚ‪ ،‬ﻟﺜﺒﻮﺕ ﺍﻟﻤﻘﺘﻀﻲ ﻭﻫﻮ ﺍﻵﺩﻣﻴﺔ ﻣﻊ ﺍﻟﺤﻴﺎﺓ ﻭﺯﻭﺍﻝ ﺍﻟﻤﺎﻧﻊ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٣٩/٢٣‬ ‪.٤٠‬‬ ‫‪229‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﻛﺜﻴﺮﺍ‪،‬‬ ‫ﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﻤﻮﻟﻰ‪ ،‬ﺇﻥ ﺃﺧﺬﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼ‪ ،‬ﺩﻓﻊ ﺇﻟﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺍﺷﺘﺮﻯ ﺑﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻠﺴﻴﺪ‪ ،‬ﺩﻭﻥ ﺍﻟﻌﺒﺪ‪ .‬ﻭﺍﻟﻌﺒﺪ ﺣﻜﻢ ﻣﺎ ﻓﻲ ﻳﺪﻩ ﻟﺴﻴﺪﻩ؛ ﻷﻧﻪ‬ ‫ﻭﻣﺎﻟﻪ ﻟﻪ)‪.(١‬‬ ‫‪/ ٢٩٩‬ل ا  ا‪ Eo‬وا‪`+‬ي‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻟﻪ ﻣﺎﻝ ﻻ ﻳﻌﻠﻤﻪ ﻣﻮﻻﻩ‪ ،‬ﺍﻟﺬﻱ ﺑﺎﻋﻪ‪ ،‬ﻭﻻ ﺍﻟﺬﻱ‬ ‫ﻣﻦ ﺍﺷﺘﺮﻯ ﻣﻦ ﺭﺟﻞ ‬ ‫ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻓﺈﻧﻪ ﻟﻤﻮﻻﻩ ﺍﻟﺬﻱ ﺑﺎﻋﻪ‪ .‬ﻫﻜﺬﺍ ﻳﺮﻭﻯ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ، 5‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻌﺒﺪ ﻭﻣﺎﻟﻪ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺨﻔﻲ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺘﺜﻨﻴﻪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺒﺎﻃﻦ‬ ‫ﻟﻠﺒﺎﺋﻊ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﺣﺘﻰ ﻳﺜﺒﺖ ﻓﻴﻪ ﺷﺮﻁ‪ ،‬ﻭﻳﻮﺟﺪ ﻋﻨﻪﻓﻲ ﻣﻮﺿﻊ‬ ‫ﺁﺧﺮﺇﻧﻪ ﻛﻠﻪ ﻟﻠﻤﺸﺘﺮﻱ‪.‬‬ ‫ﻭﺣﻔﻆ ﺍﻟﺜﻘﺔ ﻋﻦ ﺃﺑﻲ ﻣﺮﻭﺍﻥ ﻓﻲ ﺭﺟﻞ ﺑﺎﻉ ﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻋﻠﻴﻬﺎ ﺣﻠﻲ ﺫﻫﺐ‬ ‫ﻭﻓﻀﺔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺒﺎﺋﻊ ﻟﻠﻤﺸﺘﺮﻱ‪ :‬ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻠﻲ‪ ،‬ﻓﻬﻮ ﻟﻬﺎ‪ .‬ﻓﺄﺧﺬﻫﺎ ﺍﻟﻤﺸﺘﺮﻱ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺛﻢ ﺇﻥ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻋﻬﺎ‪ .‬ﺛﻢ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﺧﺬ ﺣﻠﻴﻬﺎ‪.‬‬ ‫ﺃﻗﺮ ﻟﻬﺎ ﺑﺎﻟﺤﻠﻲ‬ ‫ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﺮﻭﺍﻥ‪ :‬ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺣﻠﻴﻬﺎ؛ ﻷﻥ ﺍﻟﺒﺎﺋﻊ ﺍﻷﻭﻝ‪ ،‬‬ ‫ﺇﻗﺮﺍﺭﺍ‪ .‬ﻭﺍﻹﻗﺮﺍﺭ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻓﻲ ﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﺇﺫﺍ ﺃﻗﺮ ﻟﻠﻌﺒﺪ ﺑﺸﻲﺀ‪ ،‬ﻓﻠﻴﺲ‬ ‫‬ ‫ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺄﺧﺬﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻫﻮ ﻟﻠﺴﻴﺪ‪ .‬ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺷﺎﺀ‬ ‫ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﻤﻨﻊ‪ .‬ﻭﻫﻮ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺴﻠﻢ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻻ ﻟﻠﺴﻴﺪ‪.‬‬ ‫ﻭﻳﺸﺘﺮﻯ ﺑﻪ ﺍﻟﻌﺒﺪ‪ .‬ﻭﻫﻮ ﺑﻤﻨﺰﻟﺔ ﻣﻴﺮﺍﺙ ﺍﻟﻌﺒﺪ ﻣﻮﻗﻮﻑ‪.‬‬ ‫ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻌﺒﺪ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﺘﻖ‪ ،‬ﺃﻭ ﻳﺒﺎﻉ‪ ،‬ﻓﻬﻮ ﻟﺴﻴﺪﻩ‪ .‬ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﻮﺻﻴﺔ‬ ‫ﻭﺍﻟﻌﻄﻴﺔ ﻟﻠﻌﺒﺪ ﻓﻲ ﻫﺬﺍ ﺑﻤﻨﺰﻟﺔ‪ ،‬ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﺤﺮﺯ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺑﻴﻊ‪ ،‬ﺃﻭ‬ ‫ﺃﻋﺘﻖ‪ ،‬ﻓﻠﻪ ﻣﺎﻟﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻳﻮﺟﺪ ﻓﻲ ﺍﻟﻌﺘﻖ‪ :‬ﻻ ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻭﺃﻣﺎ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٦٢/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪230‬‬ ‫ﻓﻲ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﻔﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻟﻠﺒﺎﺋﻊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺘﺮﻃﻪ‬ ‫ﻇﺎﻫﺮﺍ‪ ،‬ﺃﻭ ﺑﺎﻃ ﻨﺎ)‪.(١‬‬ ‫‬‫ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻛﺎﻥ‬ ‫)‪(٢‬‬ ‫‪ C+% ٣٠٠‬ا ‪a A‬ه‬ ‫ﺭ ‪‬ﺧﺺ ﻓﻲ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻟﻐﻴﺮ ﺳﻴﺪﻩ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻀﺮ ﻋﻤﻠﻪ ﻭﻟﻢ ﻳﻤﻨﻌﻪ ﻣﻨﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺎ ﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻌﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻚ ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﺧﺼﺔ ﺃﻥ ﺗﺴﺄﻝ ﻫﻞ ﻣﻨﻌﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﺖ‬ ‫ﺑﺎﻟﻤﻨﻊ ﻓﺎﻛﻔﻒ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻒ ﻓﺄﻋﻂ ﺍﻷﺟﺮﺓ ﺍﻟﺴﻴﺪ ﻻ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﺃﺑﻰ ﻣﻊ‬ ‫ﺫﻟﻚ ﻓﻼ ﺗﺴﺘﻌﻤﻠﻪ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻀﺮ ﻋﻤﻠﻪ ﻓﻠﻪ ﻧﻔﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ ﺑﻼ ﺇﺫﻥ ﺇﻥ ﻟﻢ ﻳﻤﻨﻌﻪ ﺳﻴﺪﻩ ﻭﻟﻢ ﻳﻀﺮ ﻋﻤﻠﻪ)‪.(٣‬‬ ‫ﻣﺒﺮﺯﺍ‬ ‫‬‫ﺣﺠﺎﻣﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ‬ ‫‬‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﺒﺮﺯﺍ‬ ‫‬‫ﻓﻲ ﺻﻨﻌﺔ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﺃﺟﺮﺗﻪ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﻣﺨﺮﺟﺎ ﻟﻪ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺑﺎﺑﻪ ﺑﺎﻟﻐﻴﻦ‪.‬‬ ‫‬‫ﻟﺬﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻟﻴﺘﺎﻣﻰ‪ .‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﺗﺴﻠﻢ ﺇﻟﻴﻪ ﺃﺟﺮﺗﻪ‪ .‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‬ ‫ﺛﻘﺔ ﻣﺄﻣﻮ ﻧﺎ‪ ،‬ﺃﻧﻪ ﻳﺠﻌﻞ ﻏﻠﺔ ﺍﻷﻳﺘﺎﻡ ﻓﻲ ﻣﺼﺎﻟﺤﻬﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻟﻬﻢ ﻭﺻﻲ ﺛﻘﺔ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٣٥/٩‬ ‪.٣٣٦‬‬ ‫)‪ (٢‬ﻳﺠﻮﺯ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺄﺫﻥ ﻟﺮﻗﻴﻘﻪ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻭﺍﻟﻤﺘﺎﺟﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺑﻐﻴﺮ ﺧﻼﻑ ﻧﻌﻠﻤﻪ؛ ﻷﻥ‬ ‫ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ﻛﺎﻥ ﻟﺤﻖ ﺳﻴﺪﻩ‪ ،‬ﻓﺠﺎﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﺑﺈﺫﻧﻪ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﺍﻹﺫﻥ ﻳﺘﺤﺪﺩ ﺑﻘﺪﺭ ﻣﺎ ﺃﺫﻥ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻳﻨﻔﻚ ﻋﻨﻪ ﺣﺠﺮﻩ ﺑﻘﺪﺭ‬ ‫ﻣﺎ ﺃﺫﻥ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻳﺴﺘﻤﺮ ﺍﻟﺤﺠﺮ ﻓﻲ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻟﻢ ﻳﺆﺫﻥ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ‬ ‫ﻳﺴﻴﺮﺍﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺑﺮﺿﺎ ﺳﻴﺪﻩ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫‬‫ﻳﺘﺼﺪﻕ ﺑﺸﻲﺀ ﻣﻦ ﻣﺎﻝ ﺍﻟﺘﺠﺎﺭﺓﻭﻟﻮ‬ ‫ﻓﻲ ﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ‪.‬‬ ‫ﺑﺪ ﻣﻦ ﺍﻹﺫﻥ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻓﻠﻮ ﺭﺃﻯ ﺍﻟﺴﻴﺪ ﻋﺒﺪﻩ ﻳﺘﺠﺮ ﻓﻠﻢ ﻳﻨﻬﻪ ﻟﻢ ﻳﺼﺮ ﺑﺬﻟﻚ‬ ‫ﻗﺎﻝ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﻭﻻ ‬ ‫ﻣﺄﺫﻭ ﻧﺎ‪ ،‬ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺮﻗﻴﻖ ﺍﻟﻤﺄﺫﻭﻥ ﻳﻨﻔﻚ ﻋﻨﻪ ﺍﻟﺤﺠﺮ ﻓﻲ ﻣﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٦٨/٢٣‬ ‪.٦٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٧/٥‬ ‪.٢٢٨‬‬ ‫‪231‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﻭﻛﻴﻞ ﺛﻘﺔ‪ ،‬ﺃﻭ ﻣﺤﺘﺴﺐ ﺛﻘﺔ‪ ،‬ﺃﻭ ﻭﻟﻲ ﺛﻘﺔ‪ ،‬ﻳﻘﺒﺾ ﻟﻬﻢ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﻳﺠﻌﻠﻬﺎ ﻓﻲ‬ ‫ﻣﺼﺎﻟﺤﻬﻢ‪.‬‬ ‫ﻭﺇﻥ ﻋﺪﻡ ﻫﺆﻻﺀ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻥ ﺗﺴﻠﻢ ﺇﻟﻴﻪ ﺃﺟﺮﺗﻪ‪ .‬ﻭﺗﺠﻌﻞ ﻏﻠﺔ ﺫﻟﻚ‪ ،‬ﻓﻲ‬ ‫ﻣﺼﺎﻟﺢ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻣﻮﺍﻟﻲ ﻫﺬﺍ ﺍﻟﻌﺒﺪ‪ ،‬ﻧﺴﺎﺀ ﻣﺨﺪﺭﺍﺕ‪ ،‬ﺃﻭ‬ ‫ﻏﺎﺋﺐ‪.‬‬ ‫ﻭﺇﻥ ﺟﻌﻞ ﺍﻟﺴﻴﺪ ﻟﻐﻼﻣﻪ ﺍﻟﻨﺼﻒ ﻣﻦ ﻋﻤﻠﻪ‪ ،‬ﻟﻨﻔﻘﺘﻪ ﻭﻛﺴﻮﺗﻪ‪ ،‬ﻓﻼ ﻳﺤﺠﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺧﺪﻣﺘﻪ‪ ،‬ﻣﻤﺎ ﻻ ﻣﻀﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻓﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻌﺒﺪ ﻓﻲ ﺫﻟﻚ ﺳﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﺍﻷﺟﺮﺓ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺳﻴﺪﻩ ﺑﺜﺎﺑﺘﺔ‪ ،‬ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / ٣٠١‬ر ‪ %‬ا ‪ /‬ا‪/+‬ﻼت وادات‬ ‫ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺒﻴﻊ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻱ‪ ،‬ﻭﻻ ﻳﻬﺐ‪ ،‬ﻭﻻ ﻳﻨﻜﺢ‪ ،‬ﻭﻻ ﻳﻄﻠﻖ‪ ،‬ﻭﻻ‬ ‫ﻳﻈﺎﻫﺮ‪ ،‬ﻭﻻ ﻳﻮﻟﻲ‪ ،‬ﺇﻻ ﺑﺮﺃﻱ ﻣﻮﻻﻩ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪» :‬ﻋﺒﺪ ﺍ ﻣﻤﻠﻮﻛ ﺎ ﻻ ﻳﻘﺪﺭ‬ ‫ﻋﻠﻰ ﺷﻲﺀ« ﻓﻠﻴﺲ ﻟﻠﻌﺒﺪ ﺃﻣﺮ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺫﻥ ﻟﻪ ﻓﻴﻪ ﻣﻮﻻﻩ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٤١/٩‬‬ ‫)‪ (٢‬ﻟﻠﺮﻗﻴﻖ ﺍﻻﻛﺘﺴﺎﺏ ﻣﻦ ﺍﻟﻤﺒﺎﺣﺎﺕ ﻛﺎﻻﺻﻄﻴﺎﺩ ﻭﺍﻻﺣﺘﻄﺎﺏ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﻳﺤﺼﻠﻪ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ‬ ‫ﻭﺟﺪ ﺭﻛﺎﺯ ﺍ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻟﻘﻄﺔ ﻓﻠﻪ ﺃﺧﺬﻫﺎ ﻭﻫﻮ ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﺍﻟﺘﻘﺎﻃﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﺠﺮﻱ ﻋﻠﻴﻪ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻠﻘﻄﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻓﻲ ﻗﻮﻝ ﻟﻠﺸﺎﻓﻌﻴﺔ‪ .‬ﺑﺪﻻﻟﺔ ﻋﻤﻮﻡ‬ ‫ﻭﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﺘﻘﺎﻁ ﺍﻟﺼﺒﻲ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻪ؛ ﻭﻷﻥ ﺍﻻﻟﺘﻘﺎﻁ ﺗﺨﻠﻴﺺ ﻣﺎﻝ ﻣﻦ‬‫‬‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻠﻘﻄﺔ‪،‬‬ ‫ﺍﻟﻬﻼﻙ ﻓﺠﺎﺯ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻟﺴﻴﺪ‪ ،‬ﻛﺈﻧﻘﺎﺫ ﺍﻟﻐﺮﻳﻖ ﻭﺍﻟﻤﻐﺼﻮﺏ‪ .‬ﻭﺇﺫﺍ ﺍﻟﺘﻘﻂ ﻛﺎﻧﺖ ﺍﻟﻠﻘﻄﺔ ﺃﻣﺎﻧﺔ ﻓﻲ ﻳﺪﻩ‪،‬‬ ‫ﺣﻮﻻ ﺻﺢ ﺗﻌﺮﻳﻔﻪ ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﺍﻟﺤﻮﻝ ﻣﻠﻜﻬﺎ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻠﺴﻴﺪ ﺍﻧﺘﺰﺍﻋﻬﺎ ﻣﻨﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺤﻮﻝ‬‫ﻭﺇﻥ ﻋﺮﻓﻬﺎ ‬ ‫ﻭﻳﺘﻤﻢ ﺗﻌﺮﻳﻔﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﻤﻠﻜﻬﺎ ﺍﻟﻌﺒﺪ ﺃﺛﻨﺎﺀ ﺍﻟﺤﻮﻝ ﺃﻭ ﺗﺼﺪﻕ ﺑﻬﺎ ﺿﻤﻨﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ ﻓﻲ ﺭﻗﺒﺘﻪ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻟﻠﺸﺎﻓﻌﻴﺔ ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ ،‬ﻻ ﻳﺼﺢ ﺍﻟﺘﻘﺎﻁ ﺍﻟﻌﺒﺪ ﻷﻥ ﺍﻟﻠﻘﻄﺔ ﻓﻲ ﺍﻟﺤﻮﻝ ﺃﻣﺎﻧﺔ‬ ‫ﻭﻭﻻﻳﺔ ﻭﺑﻌﺪﻩ ﺗﻤﻠﻚ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻠﻚ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٠/٢٣‬ ‪.٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪232‬‬ ‫ﻭﺇﻥ ﺣﻠﻒ ﻓﺤﻨﺚ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﺳﻴﺪﻩ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻛﻔﺮ ﺑﺼﻴﺎﻡ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﺳﻴﺪﻩ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻛﻔﺮ ﺑﺼﻴﺎﻡ‪ ،‬ﺃﻭ ﺑﻄﻌﺎﻡ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ‪،‬‬ ‫ﺃﺟﺰﺍﻩ‪ ،‬ﺇﺫﺍ ﺃﻋﺘﻖ‪ ،‬ﻭﺇﻥ ﺃﻃﻌﻢ ﻋﻦ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻩ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﻟﻢ‬ ‫ﻳﺠﺰﻩ ﺫﻟﻚ‪ .‬ﻭﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺇﺫﺍ ﺃﻋﺘﻖ‪ ،‬ﻭﺇﻥ ﻧﺬﺭ ﻓﻠﻤﻮﻻﻩ ﻣﻨﻌﻪﺇﻥ ﺷﺎﺀﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻧﺬﺭ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ ﻣﻨﻪ ﺿﺮﺭ)‪.(١‬‬ ‫‪,H ٣٠٢‬ف ا ‪/ 6#‬ل ‪a‬ه‬ ‫ﺃﻳﻀﺎ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﻻ ﻳﻌﻄﻲ ﺍﻟﻌﺒﺪ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻩ ﺷﻴ ﺌﺎ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻟﻪ ‬ ‫ﻓﻴﻪ ﺍﻟﻔﺴﺎﺩ ﻣﻤﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻘﺘﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺃﻥ ﻳﻌﻄﻲ ﻟﻌﻴﺎﻝ‬ ‫ﻣﻮﻻﻩ ﻣﻦ ﻧﻔﻘﺘﻪ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻳﺠﻮﺯ ﻣﻨﻪ ﺍﻟﺴﺎﺋﻞ ﺑﻤﺎ ﻻ ﻳﻀﺮ ﻭﻻ ﻳﺒﻴﻊ ﻭﻻ‬ ‫ﻳﺸﺘﺮﻱ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﻟﻤﻦ ﻻ ﻳﺮﻳﺪ ﻣﻮﻻﻩ ﺃﻥ ﻳﻌﻤﻞ ﻟﻪ ﺇﻻ ﺑﺈﺫﻧﻪ)‪.(٢‬‬ ‫‪ ٣٠٣‬د‪#‬ع ا ‪/ %‬ل ‪a‬ه‬ ‫ﻳﻘﺎﺗﻞ ﻋﻠﻰ ﻣﺎﻝ ﺭﺑﻪ‪ ،‬ﻭﺇﻥ ﺑﻼ ﺇﺫﻧﻪ ﺇﻥ ﻛﺎﻥ ﻛﻘﻴﻤﺘﻪ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺇﺫﺍ ﺭﺟﺎ ﺧﻼﺹ‬ ‫ﻧﻔﺴﻪ ﻭﺧﻼﺹ ﺍﻟﻤﺎﻝ ﺃﻭ ﺧﻼﺹ ﻧﻔﺴﻪ ﻭﻟﻮ ﺿﻌﻒ ﺭﺟﺎﺅﻩ ﺧﻼﺹ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻗﻮﻱ‬ ‫ﺧﻼﺹ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﻘﻴﻤﺘﻪ ﻹﻣﻜﺎﻥ ﺃﻥ ﻳﺨﻠﺼﻪ ﻭﻳﺨﻠﺺ ﻫﻮ‬ ‫ﺭﺃﺳﺎ ﺣﺮﻡ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻭﺟﻪ ﺍﻟﺮﺟﺎﺀ ‬ ‫ﻭﺍﻟﻤﺎﻝ ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻪ ﺇﻥ ﺫﻫﺒﺎ ‬ ‫ﺿﺮﺭﺍ‬ ‫‬‫ﻳﻘﺎﺗﻞ ﻷﻧﻪ ﺇﺫﻫﺎﺏ ﻟﻠﻤﺎﻝ‪ ،‬ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﻗﻞ؛ ﻷﻥ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ ﺍﻷﻗﻞ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺑﺈﺗﻼﻑ ﺍﻟﻜﺜﻴﺮ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﺇﻥ ﻣﺎﺕ‪ ،‬ﻭﻛﺬﺍ ﺗﻌﺘﺒﺮ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﺇﻟﻰ ﺫﻫﺎﺏ ﻋﻀﻮ ﺑﺎﻟﻘﺘﺎﻝ ﻭﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﻋﻠﻴﻪ ﺇﺫﺍ ﻇﻦ ﺃﻥ ﺍﻟﻌﻀﻮ ﻳﺬﻫﺐ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﻨﻔﻌﺔ ﺣﻮﺍﺳﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﻘﺎﺗﻞ ﻋﻠﻰ ﻣﺎﻝ ﻏﻴﺮ ﺳﻴﺪﻩ‪ ،‬ﺇﻻ ﺑﺈﺫﻧﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٦٥/٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٦/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٨/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٧/٢‬‬ ‫‪233‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫‪e ٣٠٤‬ل ا ‪ S5 %‬و‪a‬ﻼ‬ ‫ﻳﻘﺎﺗﻞ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺳﻼﺣﻪ ﻭﻟﺒﺎﺳﻪ ﻭﻟﻮ ﻧﻬﺎﻩ ﺇﺫ ﻫﻮ ﻓﺮﺽ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ‬ ‫ﺗﺴﻠﻴﻢ ﻧﻔﺴﻪ ﻟﻤﻮﺕ ﻭﺭﻣﻲ ﺳﻼﺣﻪ ﻭﻟﺒﺎﺳﻪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺠﻮﺯ ﺭﻣﻲ ﺳﻼﺡ‬ ‫ﻭﺇﻣﺴﺎﻙ ﺁﺧﺮ ﻭﺭﻣﻲ ﻟﺒﺎﺱ ﻣﻊ ﺑﻘﺎﺀ ﺁﺧﺮ ﻳﺴﺘﺮ ﻋﻮﺭﺗﻪ ﺇﻥ ﺭﺟﺎ ﻓﻲ ﺫﻟﻚ ﻧﺠﺎﺓ‪،‬‬ ‫ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﺮﺍﻋﻲ ﻣﺴﺆﻭﻝ ﻋﻦ ﺭﻋﻴﺘﻪ ﻏﺪﺍ ﻫﺬﺍ ﻋﺎﻡ ﻟﻜﻞ ﻣﻦ ﺍﺳﺘﻮﻟﻰ ﻋﻠﻰ ﺃﺣﺪ‪،‬‬ ‫ﺃﻭ ﻋﻠﻰ ﻣﻦ ﻟﻴﺲ ‬ ‫ﻋﺎﻗﻼ ﻛﻐﻨﻢ‪.‬‬ ‫ﻭﺍﻹﻣﺎﻡ ﻋﻦ ﺭﻋﻴﺘﻪ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺍﻟﺰﻭﺟﺔ ﻋﻦ ﻗﻴﺎﻡ ﺑﺤﻖ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﺿﻴﻌﺖ‬ ‫ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ ﻋﻦ ﺣﻖ ﺭﺑﻪ ﻭﻣﺎ ﺿﻴﻊ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺍﻟﺠﺎﺭ ﻋﻦ ﺣﻖ ﺟﺎﺭﻩ ﻭﺍﻟﻮﻟﺪ‬ ‫ﻋﻦ ﺣﻖ ﻭﺍﻟﺪﻩ ﻛﻌﻜﺴﻪ)‪.(١‬‬ ‫‪iH ٣٠٥‬د‪ V‬ا‪ 5, CN‬و‪%‬ه‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪µ ´ ³ ² ± ° ¯ ® ¬ « ﴿ :‬‬ ‫¶ ¸ ‪] ﴾  Á À ¿ ¾ ½ ¼ » º ¹‬ﺍﻟﺘﺤﺮﻳﻢ‪،[٦ :‬‬ ‫ﻭﺫﻟﻚ ﺍﻷﻣﺮ ﺑﻮﻗﺎﻳﺔ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻫﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻴﻤﺎ ﺃﺩﺑﻬﻢ ﻭﺃﻣﺮﻫﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﻠﻤﻮﺍ‬ ‫ﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻭﻋﺒﻴﺪﻫﻢ ﻓﺮﺍﺋﻀﻬﻢ‪ ،‬ﻭﻣﻦ ﻫﻮ ﻣﻦ ﺃﻫﻠﻬﻢ ﻣﻦ ﻗﺮﺍﺑﺘﻬﻢ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﻳﺤﺬﺭﻭﻫﻢ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ‪ ،‬ﻭﻳﺄﻣﺮﻭﻫﻢ ﺑﻄﺎﻋﺔ ﺫﻱ‬ ‫ﺍﻟﺠﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﺑﺤﺴﺐ ﻃﺎﻗﺘﻪ ﻭﺇﻣﻜﺎﻧﻪ ﻓﻲ ﺍﻹﻓﻬﺎﻡ ﻟﻬﻢ ﺑﺤﺴﺐ ﻣﺎ ﻳﻔﻬﻤﻮﻥ‪،‬‬ ‫ﻭﻣﻮﺿﻌﺎ ﺣﻴﺚ ﺗﺼﻞ ﻗﺪﺭﺗﻪ‪.‬‬ ‫‬‫ﻧﺴﺒﺎ‬ ‫ﻭﺑﺎﻟﺘﻮﺻﻞ ﺍﻷﺑﻌﺪ ﻓﺎﻷﺑﻌﺪ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻌﻠﻢ ﺻﻐﺎﺭﻩ ﺍﻟﻄﻬﺎﺭﺍﺕ ﻭﺍﻟﺼﻼﺓ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﺴﺄﻟﻮﻩ ﺇﺫﺍ ﻋﻠﻢ ﺟﻬﻠﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺯﻭﺟﺘﻪ ﻭﻛﺒﺎﺭﻩ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺃﺭﺣﺎﻣﻪ ﻓﺄﻫﻮﻥ‬ ‫ﻣﻨﻜﺮﺍ ﺃﻭ ﺗﻀﻴﻴﻊ ﻓﺮﺽ ﻓﻴﻨﻜﺮ‬ ‫‬‫ﻭﻻ ﻳﻠﺰﻡ ﻛﻬﺆﻻﺀ ﺇﻻ ﺇﻥ ﺭﺃﻯ ﻣﻦ ﺃﺣﺪﻫﻢ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻗﺪﺭ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٢٩/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧٢/٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪234‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ« ﻋﻦ ﺃﺑﻲ ﻋﻠﻲ‪ :‬ﻳﻀﺮﺏ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻛﻴﺮ ﺍﻟﻜﺒﺎﺭ ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ‬ ‫ﻻ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺨﺪﻣﺔ‪ ،‬ﻭﻳﻀﺮﺏ ﺍﻟﻤﻮﺣﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﻻ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﺼﻞ‪.‬‬ ‫ﻭﻓﻴﻪ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‪ :‬ﺇﻥ ﺃﺑﻰ ﻣﻦ ﺍﻟﺨﺪﻣﺔ ﻭﻫﻮ ﻳﻄﻴﻘﻬﺎ ﺟﺎﺯ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬ ‫ﻭﻳﺴﺘﺨﺪﻣﻪ ﺣﺘﻰ ﻳﻐﻠﺐ‪ ،‬ﻭﻳﺴﺄﻝ ﻋﻦ ﺷﺒﻌﻪ ﺇﺫﺍ ﺧﺎﻑ ﺟﻮﻋﻪ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﺴﻮﻩ‬ ‫ﺣﺮﺍ ﻭﺑﺮ ﺩﺍ‪ ،‬ﻭﻟﻌﻞ‬ ‫ﻭﺍﺣﺪﺍ ﺇﻥ ﻛﻔﺎﻩ ﻟﺼﻼﺗﻪ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﻻ ﻳﺠﺰﺋﻪ ﺇﻻ ﺇﻥ ﻭﻗﺎﻩ ‪‬‬ ‫‬‫ﺛﻮﺑﺎ‬ ‫‬ ‫ﻫﺬﺍ ﻣﺮﺍﺩ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻮﻟﻰ ﺍﻷﻣﺔ ﺃﻥ ﻳﻐﻄﻲ ﺭﺃﺳﻬﺎ ﻛﺬﺍ ﺣﻔﻆ ﺯﻳﺎﺩ‪ ،‬ﻭﻟﻌﻠﻪ ﺇﻥ‬ ‫ﻟﻢ ﻳﺆﺫ ﺭﺃﺳﻬﺎ ﺣﺮ ﺃﻭ ﺑﺮﺩ)‪.(١‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺃﻣﺮ‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ؛ ﻷﻥ ﻫﺬﺍ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ ﺗﻤﺎﻣﻪ‪ .‬ﻭﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻫﻮ ﺗﻌﻠﻴﻢ‬ ‫ﺩﺍﻋﻴﺎ ﻟﻠﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ .‬ﻭﻟﻢ ﻳﻌﺬﺭ ﻣﻦ ﺍﻹﺳﻼﻡ ﺣﺮ‪ ،‬ﻭﻻ‬ ‫ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ‬ ‫ﻋﺒﺪ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻟﺠﻬﺎﺩ ﻭﻏﻴﺮﻩ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ $DN ٣٠٦‬ا‬ ‫ﺇﺫﺍ ﺟﻨﻰ ﺍﻟﻌﺒﺪ ﺟﻨﺎﻳﺔ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺳﻴﺪﻩ ﺷﻲﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻄﻠﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﻨﺎﻳﺔ‬ ‫ﺍﻟﻌﺒﻴﺪ ﺍﻟﺼﻐﺎﺭ ﻛﻞ ﺫﻟﻚ ﻓﻲ ﺭﻗﺎﺑﻬﻢ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﻠﻴﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٠/٥‬ ‪ ،٢٣١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٥٦/٩‬ ‪ ،٣٥٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٤٠٥/٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٦٨/٩‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٢٧/٢‬ ‪.٦٢٨‬‬ ‫)‪ (٣‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﺭﻗﻴﻘﺎ ﻓﻤﺎ ﻭﺟﺐ ﺑﺠﻨﺎﻳﺘﻪ ﻣﻦ ﺍﻟﻤﺎﻝ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺩﻳﺔ ﻧﻔﺲ ﺣﺮ ﺃﻭ ﻃﺮﻓﻪ‪ ،‬ﺃﻭ ﻗﻴﻤﺔ‬ ‫ﻋﺒﺪ ﺃﻭ ﻗﻴﻤﺔ ﻃﺮﻓﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻤﺪﺍ ﻓﻠﻢ ﻳﺠﺐ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺧﻄﺄ ﻓﻌﻔﻲ‬ ‫ﻋﻨﻬﺎ ﻋﻠﻰ ﻣﺎﻝ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻛﻠﻪ ﻳﺠﺐ ﻓﻲ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﻻ ﺗﺘﻌﻠﻖ ﺑﺬﻣﺘﻪ ﻭﻻ ﺑﺬﻣﺔ ﺳﻴﺪﻩ ﻭﻫﻜﺬﺍ ﺟﻤﻴﻊ‬ ‫ﺍﻟﺪﻳﻮﻥ ﺍﻟﺘﻲ ﺗﻠﺰﻣﻪ ﺑﺴﺒﺐ ﺍﻹﺗﻼﻓﺎﺕ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺄﺫﻭ ﻧﺎ ﻟﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ ﺃﻭ ﻏﻴﺮ ﻣﺄﺫﻭﻥ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻢ ﺗﺘﻌﻠﻖ ﻫﺬﻩ ﺍﻟﺪﻳﻮﻥ ﺑﺬﻣﺘﻪ ﻷﻧﻪ ﻳﻔﻀﻲ ﺇﻟﻰ ﺇﻟﻐﺎﺋﻬﺎ ﺃﻭ ﺗﺄﺧﻴﺮ ﺣﻖ ﺍﻟﻤﺠﻨﻰ ﻋﻠﻴﻪ ﺇﻟﻰ‬ ‫ﻏﻴﺮ ﻏﺎﻳﺔ‪ ،‬ﻭﻟﻢ ﺗﺘﻌﻠﻖ ﺑﺬﻣﺔ ﺍﻟﺴﻴﺪ؛ ﻷﻧﻪ ﻟﻢ ﻳﺠﻦ‪ ،‬ﻓﺘﻌﻴﻦ ﺗﻌﻠﻘﻬﺎ ﺑﺮﻗﺒﺔ ﺍﻟﻌﺒﺪ ﻷﻥ ﺍﻟﻀﻤﺎﻥ‬ ‫=‬‫ﺃﻳﻀﺎ ﺑﺬﻣﺔ ﺍﻟﻌﺒﺪ‪.‬‬ ‫ﻣﻮﺟﺐ ﺟﻨﺎﻳﺘﻪ ﻓﺘﻌﻠﻖ ﺑﺮﻗﺒﺘﻪ ﻛﺎﻟﻘﺼﺎﺹ‪ ،‬ﻭﻓﻲ ﻭﺟﻪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺗﺘﻌﻠﻖ ‬ ‫‪235‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﻥ ﻛﺎﻧﺖ‬ ‫‬‫ﺭﻗﺎﺑﻬﻢ‪ ،‬ﻛﺎﻧﺖ ﺟﻨﺎﻳﺘﻬﻢ ﻣﺎﻻ‪ ،‬ﺃﻭ ‬ ‫ﻧﻔﺴﺎ‪ ،‬ﺧﻄﺄ ﺃﻭ‬ ‫ﺟﻨﺎﻳﺔ ﺍﻟﻌﺒﺪ ﺧﻄﺄ‪ .‬ﻓﺎﻟﺨﻴﺎﺭ ﻟﺴﻴﺪﻩ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺳﻠﻤﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻓﺪﺍﻩ ﺑﻘﻴﻤﺘﻪ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﺘﺰﺍﻳﺪﻭﺍ ﻓﻴﻪ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ ﺩﻳﺔ ﺍﻟﺠﻨﺎﻳﺔ ﺛﻢ ﻟﻴﺲ ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﺣﺮﺍ ﺧﻄﺄ‪ .‬ﻓﻘﺎﻝ ﻣﻮﻻﻩ‪ :‬ﺃﻧﺎ ﺃﻓﺪﻳﻪ‬ ‫ﻭﺫﻟﻚ ﻣﺜﻞ ﻋﺒﺪ‪ ،‬ﻳﺴﺎﻭﻱ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﻗﺘﻞ ‪‬‬ ‫ﺑﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ .‬ﻓﻘﺎﻝ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ‪ :‬ﻟﻢ ﻧﺴﺘﻮﻑ ﺩﻳﺔ ﺻﺎﺣﺒﻨﺎ‪ .‬ﻧﺤﻦ ﻧﺄﺧﺬﻩ ﺑﺪﻳﺔ‬ ‫ﺛﻢ ﺇﻥ ﻛﺎﻥ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺑﻘﺪﺭ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﺍﻟﺠﺎﻧﻲ ﺃﻭ ﺃﻗﻞ‪ ،‬ﻓﺎﻟﺴﻴﺪ ﻣﺨ ‪‬ﻴﺮ ﺑﻴﻦ ﺃﻥ ﻳﺪﻓﻊ ﺃﺭﺵ‬‫=‬ ‫ﺍﻟﺠﻨﺎﻳﺔ ﺃﻭ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﻭﻟﻲ ﺍﻟﺠﻨﺎﻳﺔ ﻟﻠﺒﻴﻊ؛ ﻷﻧﻪ ﺇﻥ ﺩﻓﻊ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﻓﻘﺪ ﺗﺄﺩﻯ ﺍﻟﺤﻖ‪،‬‬ ‫ﻭﺇﻥ ﺳﻠﻢ ﺍﻟﻌﺒﺪ ﻓﻘﺪ ﺃﺩ‪‬ﻯ ﺍﻟﻤﺤﻞ ﺍﻟﺬﻱ ﺗﻌﻠﻖ ﺍﻟﺤﻖ ﺑﻪ‪ ،‬ﻭﺣﻖ ﺍﻟﻤﺠﻨﻰ ﻋﻠﻴﻪ ﻻ ﻳﺘﻌﻠﻖ ﺑﺄﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻭﻗﺪ ﺃﺩﺍﻫﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺨﻴﺎﺭ ﺇﻟﻰ ﺍﻟﺴﻴﺪ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ ﺗﺴﻠﻴﻢ ﺍﻟﻌﺒﺪ ﺇﻥ‬ ‫ﺃﺩ‪‬ﻯ ﺍﻷﺭﺵ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻷﺭﺵ ﺇﻥ ﺳﻠﻢ ﺍﻟﻌﺒﺪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻓﻔﻲ ﻗﻮﻝ ﻟﻠﺸﺎﻓﻌﻲ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪ :‬ﻳﺨﻴﺮ ﺳﻴﺪﻩ ﺑﻴﻦ‬ ‫ﺃﻥ ﻳﻔﺪﻳﻪ ﺑﻘﻴﻤﺘﻪ ﻭﺑﻴﻦ ﺃﻥ ﻳﺴﻠﻤﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻫﻮ ﻗﻮﻝ ﺁﺧﺮ ﻟﻠﺸﺎﻓﻌﻲ ﻭﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ‬ ‫ﺃﺣﻤﺪ‪ :‬ﻳﻠﺰﻣﻪ ﺗﺴﻠﻴﻤﻪ ﻣﺎ ﻟﻢ ﻳﻔﺪﻩ ﺑﺄﺭﺵ ﺟﻨﺎﻳﺘﻪ ﺑﺎﻟﻐﺔ ﻣﺎ ﺑﻠﻐﺖ؛ ﻷﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻏﺐ ﻓﻴﻪ ﺭﺍﻏﺐ‬ ‫ﻓﻴﺸﺘﺮﻳﻪ ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻤﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﻨﻊ ﺗﺴﻠﻴﻤﻪ ﻟﻠﺒﻴﻊ ﻟﺰﻣﻪ ﺟﻤﻴﻊ ﺍﻷﺭﺵ ﻟﺘﻔﻮﻳﺘﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﺫﺍ ﺟﻨﻰ ﺍﻟﻌﺒﺪ ﺟﻨﺎﻳﺔ ﺧﻄﺄ ﺑﻘﺘﻞ ﻧﻔﺲ ﻗﻴﻞ ﻟﻤﻮﻻﻩ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﺪﻓﻌﻪ ﺑﺪﻟﻬﺎ ﺃﻭ‬ ‫ﺗﻔﺪﻳﻪ؛ ﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻵﺩﻣﻲ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺨﻄﺄ ﺃﻥ ﺗﺘﺒﺎﻋﺪ ﻋﻦ ﺍﻟﺠﺎﻧﻲ ﺗﺤﺮﺯ ﺍ ﻋﻦ‬ ‫ﺍﺳﺘﺌﺼﺎﻟﻪ ﻭﺍﻹﺟﺤﺎﻑ ﺑﻪ‪ ،‬ﺇﺫ ﻫﻮ ﻣﻌﺬﻭﺭ ﻓﻴﻪ ﺣﻴﺚ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﺠﻨﺎﻳﺔ‪ ،‬ﻭﺗﺠﺐ ﻋﻠﻰ ﻋﺎﻗﻠﺔ‬ ‫ﺍﻟﺠﺎﻧﻲ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﺎﻗﻠﺔ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﻋﺎﻗﻠﺔ ﻋﺒﺪﻩ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻳﺴﺘﻨﺼﺮ ﺑﻪﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻌﺎﻗﻠﺔ‬ ‫ﺍﻟﻨﺼﺮﺓ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔﻓﺘﺠﺐ ﻓﻲ ﺫﻣﺘﻪ ﺻﻴﺎﻧﺔ ﻟﻠﺪﻡ ﻋﻦ ﺍﻹﻫﺪﺍﺭ‪.‬‬ ‫ﻭﻫﺬﺍ ﻋﻨﺪﻫﻢ ﺑﺨﻼﻑ ﺟﻨﺎﻳﺔ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻷﻥ ﺍﻟﻌﻮﺍﻗﻞ ﻻ ﺗﺤﻤﻞ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻷﺻﻠﻲ‬ ‫ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﻋﻨﺪﻫﻢ ﺩﻓﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺠﺎﻧﻲ ﺇﻟﻰ ﺍﻟﻤﺠﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻬﺬﺍ ﻳﺴﻘﻂ ﺑﻤﻮﺕ ﺍﻟﻌﺒﺪ ﻟﻔﻮﺍﺕ‬ ‫ﻣﺤﻞ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺣﻖ ﺍﻟﻨﻘﻞ ﺇﻟﻰ ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺍﻟﻔﺪﺍﺀ ﺑﺎﻷﺭﺵ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﻥ ﺩﻓﻌﻪ‬ ‫ﺣﺎﻻ‪ ،‬ﺃﻣﺎ ﺍﻟﺪﻓﻊ ﻓﻸﻥ‬‫ﻣﺎﻟﻜﻪ ﻣﻠﻜﻪ ﻭﻟﻲ ﺍﻟﺠﻨﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻓﺪﺍﻩ ﻓﺪﺍﻩ ﺑﺄﺭﺷﻬﺎ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﻳﻠﺰﻡ ‬ ‫ﺑﺪﻻ‪ ،‬ﻓﻴﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻳﺄﺧﺬ ﺣﻜﻤﻪ ﻓﻴﺠﺐ‬ ‫‬‫ﺍﻟﺘﺄﺟﻴﻞ ﻓﻲ ﺍﻷﻋﻴﺎﻥ ﺑﺎﻃﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺪﺍﺀ ﻓﻸﻧﻪ ﺟﻌﻞ‬ ‫‬ ‫ﺣﺎﻻ‪ .‬ﻭﺃﻳﻬﻤﺎ ﺍﺧﺘﺎﺭﻩ ﻭﻓﻌﻠﻪ ﻓﻼ ﺷﻲﺀ ﻟﻮﻟﻲ ﺍﻟﺠﻨﺎﻳﺔ ﻏﻴﺮﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٧٦/٢٣‬ ‪.٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪236‬‬ ‫ﺻﺎﺣﺒﻨﺎ‪ .‬ﻓﻤﻮﻟﻰ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺳﻠﻤﻪ ﺑﺪﻳﺘﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﺷﺎﺀ ﻓﺪﺍﻩ ﺑﺎﻟﺪﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ :‬ﻧﺤﻦ ﻧﺄﺧﺬﻩ ﺑﻌﺸﺮﻳﻦ ‬ ‫ﺃﻟﻔﺎ‪ .‬ﻭﺇﻥ ﺷﺌﺖ‪ ،‬ﻓﺎﻓﺪﻩ‬ ‫ﺑﻌﺸﺮﻳﻦ ‬ ‫ﺃﻟﻔﺎ‪ .‬ﻭﺇﻥ ﺷﺌﺖ‪ ،‬ﻓﺴﻠﻤﻪ ﺇﻟﻴﻨﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻋﻠﻰ ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ‪ ،‬ﺃﻥ ﻳﺰﺩﺍﺩ ﻣﻨﻬﻢ ﺛﻤﺎﻧﻴﺔ ﺁﻻﻑ‪ .‬ﻭﺭﺿﻲ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺑﺬﻟﻚ‬ ‫ﻓﺬﻟﻚ ﺟﺎﺋﺰ‪.‬‬ ‫ﻭﺇﻥ ﻛﺮﻩ ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻥ ﻳﺴﻠﻢ ﻏﻼﻣﻪ‪ .‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﺩﻳﺔ ﻣﺎ ﺟﻨﻰ ﻋﺒﺪﻩ‪،‬‬ ‫ﻋﻤﺪﺍ ﻓﻲ ﺍﻟﻘﺘﻞ ﻓﺄﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﺃﻥ‬ ‫ﺃﻭ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺟﻨﺎﻳﺔ ﺍﻟﻌﺒﺪ‪ ،‬‬ ‫ﻳﻘﺒﻠﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﻠﻬﻢ ﺫﻟﻚ)‪.(١‬‬ ‫‪ Ce ٣٠٧‬ا ا‪ A +‬ا‪+‬‬ ‫ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ ﻳﻬﻮﺩ ‪‬ﻳﺎ ﺃﻭ ﻧﺼﺮﺍﻧ ‪‬ﻴﺎ ﺃﻭ ﻣﺠﻮﺳ ‪‬ﻴﺎ ﻻ ﻳﻘﺘﻞ ﺑﻪ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﻭﻟﻜﻦ ﻳﺒﺎﻉ ﻭﻳﺆﺩﻯ ﻣﻦ ﺛﻤﻨﻪ ﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻲ ﺃﻭ ﺍﻟﻤﺠﻮﺳﻲ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﺍﺩﺕ ﻗﻴﻤﺘﻪ‪ ،‬ﻋﻦ ﺛﻤﻦ ﻫﺆﻻﺀ ﺭﺩ ﺑﻘﻴﺔ ﺛﻤﻨﻪ‪ ،‬ﻋﻠﻰ ﺳﻴﺪﻩ)‪.(٢‬‬ ‫‪ ٣٠٨‬ا ‪ K% $D‬ا‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﻗﻄﻊ ﺃﺫﻧﻲ ﻋﺒﺪ ﺭﺟﻞ‪ ،‬ﺇﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺛﻤﻦ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﻃﻊ ﻭﺍﻟﻌﺒﺪ ﻟﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺍﻟﺜﻤﻦ ﻋﻠﻰ ﺍﻟﻘﺎﻃﻊ‪ .‬ﻭﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ ﺍﻷﻭﻝ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻋﻮﺭ ﻋﻴﻨﻴﻪ‪ ،‬ﺃﻭ ﻗﻄﻊ ﻳﺪﻳﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٧٠/٩‬ﺍﻟﺠﺎﻣﻊ ‪.٢٧٧/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧٧/٩‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٣٦/٩‬ ‪.٣٧٧‬‬ ‫‪237‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫‪ ٣٠٩‬إ‪e‬ار ا‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻴﻤﺎ ﺗﻨﺎﻫﻰ ﺇﻟﻴﻨﺎ ﻋﻨﻬﻢ ﺃﻥ ﺇﻗﺮﺍﺭ ﺍﻟﻌﺒﻴﺪ ﻓﻴﻤﺎ ﻳﺨﺼﻬﻢ ﻓﻲ‬ ‫‬‫ﺍﺗﻔﻖ‬ ‫ﺣﻜﻤﺎ ﻋﻠﻰ ﺳﺎﺩﺍﺗﻬﻢ ﻏﻴﺮ ﻣﻘﺒﻮﻝ‬ ‫‬‫ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﻓﻲ ﻣﺎﻝ ﻓﻲ ﺃﻳﺪﻳﻬﻢ ﺃﻭ ﻓﻴﻤﺎ ﻳﻮﺟﺐ‬ ‫ﻣﻨﻬﻢ‪ ،‬ﻭﻭﺍﻓﻘﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﺩﺍﻭﺩ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﺄﺑﻄﻠﻮﺍ ﺇﻗﺮﺍﺭﻩ ﻓﻲ ﺍﻟﻤﺎﻝ‬ ‫ﻭﺃﺛﺒﺘﻮﺍ ﺇﻗﺮﺍﺭﻫﻢ ﻓﻴﻤﺎ ﻳﺨﺼﻬﻢ ﻓﻲ ﺃﻧﻔﺴﻬﻢ ﻛﺎﻹﻗﺮﺍﺭ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺴﺮﻗﺔ ﻭﻣﺎ ﻳﻮﺟﺐ‬ ‫ﺣﻜﻤﺎ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃﻥ ﺍﻹﻗﺮﺍﺭ ﺇﺫﺍ ﺗﻀﻤﻦ‬ ‫ﺃﻗﺮ ﺑﻪ ﻭﻫﺬﺍ ﺍﺗﻔﺎﻕ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺇﻗﺮﺍﺭ‬ ‫ﺍﻟﻐﻴﺮ ﻟﻢ ﻳﺴﻤﻊ ﻭﻳﻘﺒﻞ ﻣﻤﻦ ‪‬‬ ‫ﺍﻟﻌﺒﻴﺪ ﺑﺎﻟﺠﻨﺎﻳﺎﺕ‪ ،‬ﺇﻻ ﺑﺎﻟﺒﻴﻨﺔ ﺍﻟﻌﺎﺩﻟﺔ؛ ﻷﻥ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺬﻟﻚ‪ ،‬ﺭﺍﺟﻊ ﻋﻠﻰ ﺳﺎﺩﺍﺗﻬﻢ‬ ‫ﻭﻻ ﻳﺜﺒﺖ ﺇﻗﺮﺍﺭ ﺃﺣﺪ ﻋﻠﻰ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪ ٣١٠‬إ‪k%‬ء ا ‪ /‬ا ‪P‬ة‬ ‫ﺍﻹﺑﺎﺿﻴﺔ؛ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺷﺮﻁ ﺍﻟﺤﺮﻳﺔ‪،‬‬ ‫‬‫ﺇﻋﻄﺎﺀ ﺍﻟﻌﺒﻴﺪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻤﻨﻮﻉ ﻋﻨﺪ‬ ‫ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻣﺎﻝ‪ ،‬ﻭﻻ ﻳﻨﻔﺬ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﺛﻢ ﺇﻥ ﻋﻠﻰ ﺳﻴﺪﻩ ﻣﺆﻭﻧﺘﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﻃﺒﻌﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻤﺪﺑﺮ‪ ،‬ﻭﺍﻟﻤﻌﻠﻖ ﻋﺘﻘﻪ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻴﻬﺎ ﺷﺮ ﻋﺎ ﻭﺇﻥ ﺍﺣﺘﺎﺝ ‬ ‫‬ ‫ﺑﺼﻔﺔ‪ ،‬ﻭﺃﻡ ﺍﻟﻮﻟﺪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺒﺪﻩ‪ ،‬ﺃﻭ ﻋﺒﺪ ﻏﻴﺮﻩ‪ ،‬ﻟﻌﻤﻮﻡ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﺠﻤﻴﻊ‪،‬‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺣﻤﺪ)‪.(٢‬‬ ‫‪ $// ٣١١‬ا ا‪i+‬ذون  ‪ 6#‬ا رة‬ ‫ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺑﺮﺯ ﻟﻠﺘﺠﺎﺭﺓ ﺟﺎﺯﺕ ﻣﺒﺎﻳﻌﺘﻪ‪ ،‬ﻭﺍﻟﻘﺒﺾ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻮﻻﻩ‪ ،‬ﻗﺪ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻳﺠﻮﺯ ﺇﻗﺮﺍﺭﻩ‪ ،‬ﻓﻲ ﺗﻠﻚ ﺍﻟﻀﻴﻌﺔ ﻭﻣﺄﺧﻮﺫ ﻣﻨﻪ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺧﻄﻪ ﻋﻨﺪ ﺍﻟﻤﺤﺎﺳﺒﺔ‪ ،‬ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﻭﻻ ﺗﺠﻮﺯ ﻫﺪﻳﺘﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ،٢٧٦/٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٦٢/٩‬ ‪.٣٦٣‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٧٥٧/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪238‬‬ ‫ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺪﺍﻳﻦ ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺳﻴﺪﻩ‪ ،‬ﻗﺪ ﺃﺫﻥ ﻟﻪ ﻓﻲ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﻳﺼﺢ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻟﺴﻴﺪ‪ ،‬ﻓﻲ ﺭﻗﺒﺔ‬ ‫ﺍﻟﻌﺒﺪ)‪.(١‬‬ ‫‪ ٣١٢‬د ا ا‪i+‬ذون  ‪ 6#‬ا رة‬ ‫ﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻤﺆﺭﺝ ﻋﻦ ﺭﺟﻞ ﺃﺫﻥ ﻟﻌﺒﺪﻩ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻐﺮﻕ ﺍﻟﻌﺒﺪ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻓﺄﻋﺘﻘﻪ ﺍﻟﺴﻴﺪ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻣﻮﻻﻩ ﻗﻀﺎﺀ ﺫﻟﻚ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺃﺫﻥ ﻟﻪ ﻓﻴﻪ‪.‬‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﺫﻥ ﻟﻪ ﺍﻟﻤﻮﻟﻰ ﻭﻟﻢ ﻳﺤﺠﺮ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻤﻨﻌﻪ‪ ،‬ﻓﻐﺮﻕ‬ ‫ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﺃﻋﺘﻘﻪ ﺍﻟﺴﻴﺪ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻮﻻﻩ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ ﻳﺴﺘﺴﻌﻰ‬ ‫ﺍﻟﻌﺒﺪ ﻓﻲ ﺩﻳﻨﻬﻢ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇﺫﺍ ﺃﺫﻥ ﺍﻟﺮﺟﻞ ﻟﻌﺒﺪﻩ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﻭﺍﺳﺘﺪﺍﻥ ﺍﻟﻌﺒﺪ ﺩﻳ ﻨﺎ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﺳﻴﺪﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﻠﺤﻖ ﺍﻟﺴﻴﺪ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﻝ ﺍﻟﻌﺒﺪ‬ ‫ﻭﺭﻗﺒﺘﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﻠﺤﻘﻪ ﺃﻛﺜﺮ ﻣﻦ ﺭﻗﺒﺘﻪ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺭﻗﺒﺘﻪ‪ ،‬ﺇﻻ ﺍﻟﺠﻨﺎﻳﺔ ﻭﻟﻮ ﺃﺧﺮﺟﻪ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﻓﻲ ﺻﻨﺎﻋﺔ‬ ‫ﺣﺘﻰ ﻳﺄﺫﻥ ﺃﻥ ﻳﺪﺍﻥ ﻟﻪ‪ ،‬ﻷﻥ ﺃﺻﻞ ﺍﻟﺒﻴﻮﻉ ﺑﺎﻟﻨﻘﺪ)‪.(٣‬‬ ‫‪  ٣١٣‬ﱠ‬ ‫ا ا‪c‬ي  م ا‪K +‬‬ ‫ﺣﺪﺍ ﻻ ﻳﺴﺘﺪﻳﻦ ﺇﻻ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺤﺪ ﻟﻢ ﻳﻠﺰﻣﻪ ﻣﺎ ﺯﺍﺩ‬‫ﺇﺫﺍ ﺣﺪ ﺍﻟﻤﻮﻟﻰ ﻟﻌﺒﺪﻩ ‪‬‬ ‫ﻋﺒﺪﻩ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺣﺪ ﻟﻪ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧٩/٩‬‬ ‫)‪ (٢‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.١١٨/٣‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٨٠/٩‬ ‪.٣٨١‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٨١/٩‬‬ ‫‪239‬‬‫ﺣﻖ ﺍﻟﻌﺒﻴﺪ‬ ‫‪+I ٣١٤‬ن ا ‪ /‬أ‪c3‬ه ‪%‬ه ا‪i+‬ذون  ‪ 6#‬ا رة إذا أ‪%‬‬ ‫ﻣﻦ ﺃﺧﺮﺝ ﻋﺒﺪﻩ ﻟﻠﺘﺠﺎﺭﺓ ﻓﺄﺧﺬ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺛﻢ ﺃﻋﺘﻘﻪ ﻓﻌﻠﻰ ﺍﻟﺴﻴﺪ ﺿﻤﺎﻥ‬ ‫ﻣﺎ ﺃﺧﺬ ﺍﻟﻌﺒﺪ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ؛ ﻷﻥ ﻫﺬﺍ ﻏﺮﺭ ﻣﻨﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٨٢/٩‬‬ ‫‪240‬‬ ‫] ا ا‪C‬‬ ‫)‪(١‬‬ ‫‪ H ٣١٥‬ا ا‪ C‬واﻹن إ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺃﻣﻴﺎﻟﻪ‪،‬‬ ‫‬‫ﺃﻣﺮﻧﺎ ﺑﺎﻹﺣﺴﺎﻥ ﻻﺑﻦ ﺍﻟﺴﺒﻴﻞ)‪ (٢‬ﻭﻫﻮ ﺍﻟﻤﻨﻘﻄﻊ ﻋﻦ ﺃﻫﻠﻪ‪،‬‬ ‫ﻟﻠﺪﻳﻦ‪.‬‬‫ﻗﺮﺿﺎ‪ ،‬ﻭﻻ ﺗﺪﻳ ﻨﺎ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﺃﺧﺬﺍ ‪‬‬‫ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ‬ ‫ﺧﺎﺭﺟﺎ‬ ‫‬‫ﻭﺃﻣﺎ ﻣﻦ ﺗﺠﺐ ﻟﻪ ﻫﺬﻩ ﺍﻟﻀﻴﺎﻓﺔ ﻓﺈﻧﻬﺎ ﺗﺠﺐ ﻟﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻣﻤﻦ ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﻷﻣﻴﺎﻝ ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﻣﻴﺎﻝ ﺃﻭ ﺑﻪ ﺣﺎﺟﺔ ﻭﻟﻢ ﻳﺠﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ‬ ‫ﺃﻭﻣﻬﺎﺟ ﺮﺍ‪ ،‬ﻭﻛﻞ‬ ‫‬‫ﺑﺎﻏﻴﺎ‪،‬‬ ‫ﻣﻨﺰﻟﻪ ﻷﺧﺬ ﻣﺎﻟﻪ ﻓﻴﻠﺰﻡ ﺣﻘﻪ ﻣﻦ ﺟﺎﺯ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻣﺴﺎﻓﺮ ﻓﻲ ﻣﻌﺼﻴﺔ ﻓﺈﻧﻬﻢ ﻻ ﻳﻄﻌﻤﻮﻥ ﻭﻻ ﻳﺴﻘﻮﻥ ﻭﻻ ﻳﻨﻔﻌﻮﻥ‪ ،‬ﻭﻟﻴﺲ ﻟﻤﻦ ﻳﺘﺮﺩﺩ‬ ‫ﻣﺘﻔﺮﺟﺎ ﻭﻻ ﺣﺎﺟﺔ ﻟﻪ ﻳﻘﺼﺪﻫﺎ ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻪ ﻓﻲ ﻣﺎﻝ‬ ‫‬‫ﻓﻲ ﺍﻟﺒﻼﺩ‬ ‫)‪ (١‬ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﺬﻱ ﺍﻧﻘﻄﻊ ﺑﻪ ﺍﻟﻄﺮﻳﻖﻭﺃﻭﺳﻊ ﻣﺎ ﻗﻴﻞ ﻓﻲ ﺗﻌﺮﻳﻔﻪ ﺍﻻﺻﻄﻼﺣﻲ ﺃﻧﻪ‪:‬‬ ‫ﻣﺎﺭﺍ ﺑﻪ‪ ،‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ‬ ‫ﺍﻟﻤﻨﻘﻄﻊ ﻋﻦ ﻣﺎﻟﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺧﺎﺭﺝ ﻭﻃﻨﻪ ﺃﻭ ﺑﻮﻃﻨﻪ ﺃﻭ ‪‬‬ ‫ﺍﻟﺴﺒﻴﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺑﻠﺪﻩ ﻭﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﺘﺒﻠﻎ ﺑﻪ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻟﻔﻲﺀ‬ ‫ﺣﺴﺐ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﻓﻘﻴﺮﺍ‬ ‫ﺗﻴﺴﺮ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻭﺟﺒﻪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ‬‫ﻭﺍﻷﻭﻟﻰ ﻟﻪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻥ ﻳﺴﺘﻘﺮﺽ ﺇﻥ ‪‬‬ ‫ﻓﻲ ﺑﻠﺪﻩ‪ .‬ﻭﺧﺎﻟﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺘﻤﺪ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺏ‬ ‫ﺍﻻﺳﺘﻘﺮﺍﺽ ﻭﻻ ﺑﺄﻭﻟﻮﻳﺘﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٩٠/١‬‬ ‫)‪ (٢‬ﺃﺿﻴﻒ ﻟﻠﺴﺒﻴﻞ ﻟﺬﻫﺎﺑﻪ ﻓﻴﻪ‪ ،‬ﻭﺳﻤﻲ ﺍﺑ ﻨﺎ ﻟﻪ ﻻﺻﻄﺤﺎﺑﻪ ﻣﻌﻪ ﻭﺍﺗﺼﺎﻟﻪ ﺑﻪ ﻛﺎﺻﻄﺤﺎﺏ ﺍﻟﻮﻟﺪ‬ ‫ﺑﻮﺍﻟﺪﻩ ﻭﺍﺗﺼﺎﻟﻪ ﺑﻪ‪ ،‬ﺃﻭ ﻟﻈﻬﻮﺭﻩ ﻣﻨﻪ ﺑﻌﺪ ﺧﻔﺎﺋﻪ ﻓﻴﻪ ﻛﻈﻬﻮﺭ ﺍﻟﻮﻟﺪ ﻣﻦ ﺑﻄﻦ ﺃﻣﻪ ﺇﺫﺍ ﻭﻟﺪﺗﻪ‪ .‬ﺷﺮﺡ‬ ‫ﺍﻟﻨﻴﻞ ‪ ،١٩٢/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦١٦/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣٠/٥‬‬ ‫‪241‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻭﻻ ﻓﻲ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﻳﺤﺴﻦ ﺇﻟﻰ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺑﺎﻟﺰﻛﺎﺓ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ‬ ‫ﺣﻘﻪ ﻣﻦ ﻻ ﺷﻲﺀ ﻋﻨﺪﻩ ﺃﻭ ﻋﻨﺪﻩ ﻗﻮﺕ ﻳﻮﻣﻪ ﻓﻘﻂ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻮﻡ ﺑﻤﺤﻞ ﻻ ﺳﻮﻕ ﻓﻴﻪ ﻭﻻ ﺯﻛﺎﺓ ﻣﻌﻬﻢ ﻟﺰﻣﻬﻢ‬ ‫ﺃﻥ ﻳﻄﻌﻤﻮﺍ ﻣﻦ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺴﺒﻴﻞ)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺍﻟﻀﻴﻒ ﺇﻥ ﻧﺰﻝ ﻓﻴﺠﺐ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻓﻮﻗﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﺭﻭﻱ‪» :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ‬ ‫ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ«)‪.(٢‬‬ ‫ﺿﻴﻔﻪ ﺟﺎﺋﺰﺗﻪ ‬ ‫ﻭﻳﺠﺐ ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻛﺎﺋ ﻨﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﻦ ﻳﺴﻌﻰ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﷲ‪،‬‬ ‫ﻣﺜﻞ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻣﻦ ﻫﺠﺮﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﺎﺻﻴﺔ ﻟﺰﻭﺟﻬﺎ‪،‬‬ ‫ﻭﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ‪ ،‬ﻭﺃﺷﺒﺎﻫﻬﻢ‪ ،‬ﻓﻼ ﻳﺠﺐ ﺣﻖ ﻫﺆﻻﺀ‪ ،‬ﻭﻻ ﻳﻄﻌﻤﻮﻥ‪ ،‬ﻭﻻ ﻳﺴﻘﻮﻥ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ! ٣١٦‬ا‪$#J‬‬ ‫ﻣﻤﻦ ﻗﺎﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻀﻴﺎﻓﺔ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻀﻴﻒ ﻳﺄﺧﺬ‬ ‫ﻣﺎ ﻳﻜﻔﻴﻪ ﻣﻦ ﻣﺎﻝ ﻣﻦ ﻧﺰﻝ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﺑﺴﺘﺎﻧﻪ ﺃﻭ ﺯﺭﻋﻪ ﻣﻦ ﻏﻴﺮ ﺭﺿﺎ‪ ،‬ﻭﻛﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٢/٥‬ ‪ ،١٩٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٧٤٠/٤‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺆﺫ‬ ‫ﺟﺎﺭﻩ‪ ،‬ﺡ‪ ،٦٠١٩ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦٤/٢‬ ‪ ،١٦٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٣٠/٥‬‬ ‫)‪ (٣‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٦/٢‬‬ ‫)‪ (٤‬ﺗﻌﺘﺒﺮ ﺍﻟﻀﻴﺎﻓﺔ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺳﻨﺔ ﺍﻟﺨﻠﻴﻞ ! ﻭﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﺪ ﺭﻏﺐ ﻓﻴﻬﺎ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﺪﻫﺎ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺻﺪﻕ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻀﻴﺎﻓﺔ ﺳﻨﺔ‪ ،‬ﻭﻣﺪﺗﻬﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ‬ ‫ﻋﻦ ﺃﺣﻤﺪ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﺃﺣﻤﺪﻭﻫﻲ ﺍﻟﻤﺬﻫﺐﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻣﺪﺗﻬﺎ ﻳﻮﻡ ﻟﻴﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻜﻤﺎﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺑﻬﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺟﻮﺏ ﺍﻟﻀﻴﺎﻓﺔ ﻓﻲ ﺣﺎﻟﺔ‬ ‫ﺍﻟﻤﺠﺘﺎﺯ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻳﺒﻠﻐﻪ ﻭﻳﺨﺎﻑ ﺍﻟﻬﻼﻙ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٣١٦/٢٨‬ ‪.٣١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪242‬‬ ‫ﺫﻟﻚ ﺿﻌﻴﻒ‪ .‬ﻭﻗﺎﻝ ﺟﻤﻬﻮﺭ ﻗﻮﻣﻨﺎ‪ :‬ﺍﻟﻀﻴﺎﻓﺔ ﻏﻴﺮ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ‬ ‫ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺇﺫ ﻛﺎﻧﺖ ﺍﻟﻤﻮﺍﺳﺎﺓ ﻭﺍﺟﺒﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻛﻤﺎ ﻓﻲ »ﻏﺴﻞ ﺍﻟﺠﻤﻌﺔ‬ ‫ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺤﺘﻠﻢ«)‪ ،(١‬ﻭﺣﻤﻠﻮﺍ ﺍﻷﺧﺬ ﻣﻦ ﻏﻴﺮ ﺭﺿﺎ ﻋﻠﻰ ﺍﻟﻤﻀﻄﺮ‪ ،‬ﻭﻳﻐﺮﻡ‬ ‫ﺑﺪﻝ ﻣﺎ ﺃﺧﺬ ﻭﺣﻤﻞ ﻋﻠﻰ ﻣﺎﻝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺍﻟﻤﺸﺮﻭﻁ ﻋﻠﻴﻬﻢ ﺍﻟﻀﻴﺎﻓﺔ ﺑﻬﻢ‬ ‫ﻷﺣﺎﺩﻳﺚ ]ﻣﻨﻬﺎ[‪» :‬ﻻ ﻳﺤﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ«)‪ ،(٢‬ﻭﻟﻔﻆ‬ ‫ﺍﻟﺠﺎﺋﺰﺓ ﻭﺍﻹﻛﺮﺍﻡ ﻳﺪﻻﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ)‪.(٣‬‬ ‫ﺃﺣﺪﺍ ﻓﺘﻠﺰﻣﻪ ﺑﺨﺎﺻﺘﻪ‪ ،‬ﺇﻥ‬ ‫ﻭﺍﻟﻀﻴﺎﻓﺔ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻘﺼﺪ ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺿﻴﺎﻓﺘﻪ‪ ،‬ﻭﺇﻥ ﻗﺪﺭ ﻋﻠﻴﻬﺎ ﻓﻴﻤﺎ ﺩﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﺰﻣﻪ‬ ‫‬‫ﻗﺼﺪﻩ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺎ ﻗﺪﺭ ﻓﻘﻂ ﻓﻴﺨﺒﺮ ﺍﻟﻀﻴﻒ ﻟﻴﺘﻌﺮﺽ ﻟﻐﻴﺮﻩ ﺇﻥ ﺍﺣﺘﺎﺝ ﺃﻭ ﻳﺨﺒﺮ ﻏﻴﺮﻩ ﻟﻴﻘﻮﻣﻮﺍ ﺑﻪ‪.‬‬ ‫ﺃﺣﺪﺍ ﻇﻠﻢ ﻟﻪ‬ ‫ﻭﺍﻟﻀﻴﺎﻓﺔ ﺣﻖ ﻟﻠﻀﻴﻒ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻃﻌﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻗﺼﺪﻩ ‬ ‫ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﺇﻥ ﺃﺑﺮﺃ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﺑﺘﻌﻴﻴﻦ ﺃﻭ ﺑﺼﻔﺔ ﺑﺮﺋﻮﺍ ﺩﻭﻥ ﻣﻦ ﻟﻢ ﻳﺒﺮﻫﻢ‪،‬‬ ‫ﺃﺣﺪﺍ ﺑﺄﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ)‪.(٤‬‬ ‫ﻭﻟﻪ ﺃﻥ ﻳﻘﺼﺪ ‬ ‫)‪(٥‬‬ ‫‪ / H / ٣١٧‬ا‪$#J‬‬ ‫ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻋﻤﺎﻟﻪ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﺠﺎﺋﺰﺓ ﻣﻦ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬ ‫ﻛﺜﻴﺮﺍ‬ ‫ﻋﺴﻜﺮﺍ ﻋﺎﺭﺿﻪ ﺍﻟﻮﺍﺩﻱ ﻓﺠﺎﺯﻩ ﺑﻌﺾ ﺍﻟﻌﺴﻜﺮ ﻓﺄﻋﻄﺎﻩ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺯ ‬ ‫‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺫﺍﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﺿﻮﺀ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻣﺘﻰ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻐﺴﻞ‪ ...‬ﺡ‪.٨٥٨ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻐﺼﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻳﻤﻠﻚ ﺃﺣﺪ ﺑﺎﻟﺠﻨﺎﻳﺔ ﺷﻴ ﺌﺎ ﺟﻨﻰ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﻫﻮ‬ ‫ﻭﺍﻟﻤﺎﻟﻚ‪ ،‬ﺡ‪.١١٢٠٠ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٣/٥‬ ‪ ،٢٠٤‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫)‪ (٥‬ﻭﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻭﺍﻟﺤﻀﺮ‪ ،‬ﺇﻻ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺭﻭﺍﻳﺔ ﺃﻧﻪ‬ ‫ﻟﻴﺲ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺤﻀﺮ ﺿﻴﺎﻓﺔ‪ ،‬ﻭﻗﺎﻝ ﺳﺤﻨﻮﻥ‪ :‬ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺤﻀﺮ‬ ‫ﻧﺰﻻﻭﻫﻮ ﺍﻟﻔﻨﺪﻕﻓﻴﺘﺄﻛﺪ ﺍﻟﻨﺪﺏ ﺇﻟﻴﻬﺎ ﻭﻻ ﻳﺘﻌﻴﻦ ﻋﻠﻰ =‬‫ﻓﺈﻥ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﻗﺪﻡ ﺍﻟﺤﻀﺮ ﻭﺟﺪ ‬ ‫‪243‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫ﻓﺴﻄﺮ ﻣﻦ ﻳﻮﻣﺌﺬ ﻣﺎ ﻳﻌﻄﻲ ﺍﻟﻤﻠﻚ ﺟﺎﺋﺰﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺳ ‪‬ﻤﻲ ﺍﻹﻛﺮﺍﻡ ﻟﻠﻀﻴﻒ ﺍﻟﻴﻮﻡ‬ ‫ﺗﺸﺒﻴﻬﺎ ﺑﻌﻄﻴﺔ ﺍﻟﻤﻠﻚ)‪.(١‬‬ ‫‬‫ﺍﻷﻭﻝ ﻟﻼﺣﺘﻔﺎﻝ ﺑﻪ ﺟﺎﺋﺰﺓ‬ ‫ﻭﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺣ ‪‬ﻴﺎﺃﻱ‪ :‬ﺑﻄ ﻨﺎ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﻣﺎﺀ ﻓﻲ‬ ‫ﺍﻟﺨﻼﺀ‪ ،‬ﻭﺃﻫﻞ ﻣﻨﺰﻝ ﻛﺎﻟﻘﺮﻳﺔ ﺃﻭ ﺷﺒﻬﻬﺎ‪ ،‬ﻻ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﻟﺼﺒﻴﺎﻥ‬ ‫ﺃﻭ ﺍﻟﻤﺠﺎﻧﻴﻦ ﺃﻭ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﺇﻻ ﺇﻥ ﺍﺿﻄﺮ ﺍﻟﻀﻴﻒ ﻭﻟﻢ ﻳﺠﺪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻓﺘﻠﺰﻣﻬﻦ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻳﻤﻠﻚ ﺍﻟﻤﺎﻝ ﻟﺰﻣﻪ ﺍﻟﻀﻴﺎﻓﺔ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻟﻐﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﺑﺸﻐﻠﻪ ﺣﻴﻨﺌﺬ ﺑﺄﻣﺮ ﺍﻟﻀﻴﻒ ﺑﻼ ﺇﺫﻥ‬ ‫ﺳﻴﺪ‪ ،‬ﻛﻤﺎ ﻻ ﺿﻴﺮ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺷﻐﺎﻝ ﺑﺤﺴﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻌﻤﻞ ﻓﻴﻬﺎ ﻭﺇﻳﺼﺎﻟﻬﺎ‬ ‫ﻧﺼﺎﺑﺎ‪.‬‬ ‫‬‫ﺃﻫﻠﻬﺎ ﺇﺫﺍ ﻣﻠﻚ‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺗﺠﺐ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻠﻤﺮﺃﺓ‪.‬‬ ‫ﻣﺴﺎﻓﺮﺍ ﺃﻭ ﻧﺤﻮﻩ ﻛﺴﻴﺎﺭ ﻓﻲ ﺍﻷﺭﺽ ﻭﺳﻴﺎﺡ ﻭﺗﺠﺐ ﻟﻬﺆﻻﺀ‬ ‫‬‫ﻭﻻ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ‬ ‫ﻭﻏﻴﺮﻫﻢ)‪.(٢‬‬ ‫ﻭﺗﻠﺰﻡ ﺍﻟﻤﻘﻴﻢ ﺑﻤﻨﺰﻝ ﻣﻊ ﺃﻫﻠﻪ ﺃﻭ ﺳﺎﻛ ﻨﺎ ﻓﻴﻪ؛ ﻟﻪ ﺑﻴﺖ ﻣﻠﻚ ﻟﻪ ﺃﻭ ﻏﻴﺮ ﻣﻠﻚ‬ ‫ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﻃﻨﻪ‪ ،‬ﻭﺭﻓﻘﺔ ﺇﻥ ﻗﺼﺪﻭﺍ ﻋﻨﺪ ﻣﻘﻴﻞ ﺃﻭ ﻣﺒﻴﺖ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺗﻠﺰﻣﻬﻢ‬ ‫= ﺃﻫﻞ ﺍﻟﺤﻀﺮ ﺗﻌﻴﻨﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻟﻤﻌﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺫﻟﻚ ﻳﺘﻜﺮﺭ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺤﻀﺮ‪ ،‬ﻓﻠﻮ ﺍﻟﺘﺰﻡ ﺃﻫﻞ ﺍﻟﺤﻀﺮ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻤﺎ ﺧﻠﻮﺍ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻳﻨﺪﺭ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻓﻼ ﺗﻠﺤﻘﻬﻢ ﻣﺸﻘﺔ‪.‬‬ ‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﺴﺎﻓﺮ ﻳﺠﺪ ﻓﻲ ﺍﻟﺤﻀﺮ ﺍﻟﻤﺴﻜﻦ ﻭﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻼ ﺗﻠﺤﻘﻪ ﺍﻟﻤﺸﻘﺔ ﻟﻌﺪﻡ ﺍﻟﻀﻴﺎﻓﺔ‪،‬‬ ‫ﻭﺣﻜﻢ ﺍﻟﻘﺮﻯ ﺍﻟﻜﺒﺎﺭ ﺍﻟﺘﻲ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻟﻔﻨﺎﺩﻕ ﻭﺍﻟﻤﻄﺎﻋﻢ ﻟﻠﺸﺮﺍﺀ ﻭﻳﻜﺜﺮ ﺗﺮﺩﺍﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‬ ‫ﺣﻜﻢ ﺍﻟﺤﻀﺮ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻤﻦ ﻻ ﻳﻌﺮﻓﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻳﻌﺮﻓﻪ ﻣﻌﺮﻓﺔ ﻣﻮﺩﺓ ﺃﻭ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ‬ ‫ﻗﺮﺍﺑﺔ ﺃﻭ ﺻﻠﺔ ﻭﻣﻜﺎﺭﻣﺔ‪ ،‬ﻓﺤﻜﻤﻪ ﻓﻲ ﺍﻟﺤﻀﺮ ﻭﻏﻴﺮﻩ ﺳﻮﺍﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪.٣١٧/٢٨‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٦/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٦٤/٢‬ ‪.١٦٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٨/٢‬ ‪.٦١٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪244‬‬ ‫ﻋﻨﺪ ﻧﺰﻭﻟﻬﻢ ﻣﻄﻠﻘﺎ ﺇﺫﺍ ﻗﺼﺪﻭﺍ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﻟﺠﺎﺋﺰ ﺇﻥ ﻃﻠﺒﻬﺎ ﻟﺰﺍﺩﻩ ﻭﻟﻢ ﻳﻘﻢ‪ ،‬ﺑﺄﻥ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺃﻋﻄﻮﻧﻴﻬﺎ ﺃﺳﺎﻓﺮ ﺑﻬﺎ)‪.(١‬‬ ‫ﻃﺒﻴﺒﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ‬ ‫‬‫ﻣﻔﺘﻴﺎ‪ ،‬ﻭﻻ‬ ‫ﻗﺎﺿﻴﺎ‪ ،‬ﻭﻻ ‬ ‫‬‫ﻭﻻ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺃﻫﻞ ﺳﻮﻕ ﻭﻻ‬ ‫‬ ‫ﺗﺨﻔﻴﻔﺎ ﻋﻠﻴﻬﻢ ﺇﺫ ﻛﺎﻧﺖ ﻣﺼﻠﺤﺘﻬﻢ ﻋﺎﻣﺔ ﻟﻠﻨﺎﺱ ﺩﻧﻴﺎ ﻭﺃﺧﺮﻯ‪.‬‬ ‫ﺗﻠﺰﻡ ﻫﺆﻻﺀ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﻤﻔﺘﻲ ﻭﻻ ﻏﻴﺮﻫﻤﺎ ﻣﻤﻦ ﺍﺷﺘﻐﻞ ﺑﺄﻣﺮ ﺍﻟﻌﺎﻣﺔ‬ ‫ﺑﻼ ﺃﺟﺮﺓ ﻋﻠﻰ ﺍﺷﺘﻐﺎﻟﻪ‪ ،‬ﻭﻟﺰﻣﺖ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻠﻀﻴﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻴﻒ ﺑﻄﻌﺎﻣﻪ‬ ‫ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺃﻣﻴﺎﻟﻪ ﻓﻼ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻪ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻃﻌﺎﻡ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻻ ﻳﺼﻞ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻳﺠﺐ ﺣﻖ ﺍﻟﻀﻴﻒ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﻭﺍﻟﺤﻲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﻟﻄﻌﺎﻡ)‪.(٢‬‬ ‫‪ ٣١٨‬ا‪ &G+‬ن ﻷ‪$#J /‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻫﻞ ﺍﻟﺤﻀﺮ ﻭﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪،‬‬ ‫‬‫ﺍﻟﻤﺨﺎﻃﺐ ﺑﻬﺎ ﻋﻨﺪ‬ ‫ﻭﺧﺼﻬﺎ ﺑﻌﺾ ﺑﺄﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻷﻥ ﺍﻟﻤﺴﺎﻓﺮ ﻣﺤﺘﺎﺝ ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﻭﻟﺘﻴﺴﻴﺮ ﺍﻟﻀﻴﺎﻓﺔ‬ ‫ﻏﺎﻟﺒﺎ ﺑﺨﻼﻑ ﺍﻟﺤﻀﺮ‪ ،‬ﻓﺈﻥ ﻣﻮﺍﺿﻊ ﺍﻟﻨﺰﻭﻝ ﻣﺘﻴﺴﺮﺓ ﻓﻴﻪ ﻟﻠﻤﺴﺎﻓﺮ ﻭﻫﻮ‬ ‫ﻋﻠﻰ ﺃﻫﻠﻬﺎ ‬ ‫ﻣﺘﻤﻜﻦ ﻣﻦ ﺷﺮﺍﺀ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻟﺴﻮﻕ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺣﺴﻴﻦ ﻣﻦ ﻗﻮﻣﻨﺎ‪ :‬ﺧﺒﺮ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻤﺪﺭ ﻭﻟﻴﺴﺖ‬ ‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻮﺑﺮ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺗﺠﺐ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﺍﻟﺤﻀﺮ ﻓﻘﻂ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻟﻴﺲ ﻣﻮﺿﻮ ﻋﺎ ﻭﻟﻪ ﻃﺮﻕ ﺗﺸﻬﺪ ﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠٦/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٩/٥‬ ‪ ،٢١٠‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٨/٢‬ ‪.٦٢٠‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٨/٢‬‬ ‫‪245‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫)‪(١‬‬ ‫‪/ ٣١٩‬ة ا‪$#J‬‬ ‫ﺍﻟﻀﻴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻓﻮﻗﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ‪ :‬ﺳﺌﻞ ﻣﺎﻟﻚ ﻋﻦ ﻣﻌﻨﻰ‬ ‫ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺿﻴﺎﻓﺔ ﻓﺘﻠﻚ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ‪،‬‬ ‫ﺍﻟﺤﺪﻳﺚ ﻓﻘﺎﻝ‪ :‬ﻳﻜﺮﻣﻪ ﻭﻳﺘﺤﻔﻪ ‬ ‫ﻫﺬﺍ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻜﻠﻒ ﻟﻪ ﻓﻲ ﺍﻷﻭﻝ ﺑﺎﻟﺒﺮ ﻭﺍﻷﻟﻄﺎﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻘﺪﻡ ﻟﻪ ﻣﺎ ﺣﻀﺮﻩ ﺛﻢ ﻳﻌﻄﻴﻪ ﻣﺎ ﻳﺠﻮﺯ ﺑﻪ ﻣﺴﺎﻓﺔ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﺗﺴ ‪‬ﻤﻰ‬ ‫ﺍﻟﺠﻴﺰﺓ ﻭﻫﻲ ﻗﺪﺭ ﻣﺎ ﻳﺠﻮﺯ ﺑﻪ ﺍﻟﻤﺴﺎﻓﺮ ﻣﻦ ﻣﻨﻬﻞ ﺇﻟﻰ ﻣﻨﻬﻞ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻵﺧﺮ‪:‬‬ ‫»ﺃﺟﻴﺰﻭﺍ ﺍﻟﻮﻓﻮﺩ ﺑﻨﺤﻮ ﻣﺎ ﻛﻨﺖ ﺃﺟﻴﺰﻫﻢ«)‪ ،(٢‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺍﺩ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻘﻂ‪،‬‬ ‫ﻳﺴﻤﻰ ﺃﻭﻟﻬﺎ ﺍﻟﺠﺎﺋﺰﺓ ﻷﻧﻪ ﻳﺘﺤﻒ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻘﺪﻡ ﻟﻪ ﻓﻲ ﺍﻟﻴﻮﻣﻴﻦ ﺍﻷﺧﻴﺮﻳﻦ ﻣﺎ ﺣﻀﺮ‪،‬‬ ‫ﻓﺄﻭﻝ ﺍﻟﺤﺪﻳﺚ ﺑﻴﺎﻥ ﻟﺤﺎﻝ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﺁﺧﺮﻩ ﺑﻴﺎﻥ ﻟﺤﺎﻝ ﺍﻟﻀﻴﺎﻓﺔ ﺃﻧﻬﺎ ﺛﻼﺛﺔ)‪.(٣‬‬ ‫‪ ! ٣٢٠‬ا‪ % N‬ام ] ‪SI‬‬ ‫ﻻ ﻳﺤﻞ ﻟﻠﻀﻴﻒ ﺃﻥ ﻳﻘﻴﻢ ﺣﺘﻰ ﻳﻘﻠﻖ ﻣﻀﻴﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﻀﻴﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ‬ ‫ﺑﻀﻴﻘﻪ ﺃﻭ ﺃﺣﺲ ﺑﻪ ﻟﺰﻣﻪ ﺃﻥ ﻳﻨﺘﻘﻞ ﻋﻨﻪ ﻭﻟﻮ ﻗﺒﻞ ﺗﻤﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻤﻨﺰﻝ‬ ‫ﺃﻭ ﻋﻨﺪﻩ ﻓﻴﺘﻌﺮﺽ ﻟﻠﻀﻴﺎﻓﺔ ﻋﻨﺪ ﻏﻴﺮﻩ ﺇﻥ ﺍﺣﺘﺎﺝ ﺑﻼ ﺗﺼﺮﻳﺢ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺄﺗﻲ‬ ‫ﺍﻟﺴﻮﻕ ﺃﻭ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﺍﺿﻄﺮ ﻓﻠﻪ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﻭﺇﺫﺍ ﻇﻦ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻩ‬ ‫ﺍﻟﻀﻴﻒ ﻳﻘﻮﻡ ﺑﻪ ﺣﺘﻰ ﺗﺘﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﻨﻮ ﺫﻟﻚ ﻭﻟﻢ ﻳﻘﺼﺪﻩ ﺃﻭ ﺿﺎﻕ‬ ‫ﻗﺎﺋﻤﺎ ﺑﻪ ﺛﻼﺛﺔ ﻟﻴﻘﻮﻣﻮﺍ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻀﻴﻊ‬ ‫ﻋﻦ ﺫﻟﻚ ﺇﻥ ﻧﻮﺍﻩ ﻓﻠﻴﺨﺒﺮ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻟﻴﺲ ‬ ‫ﺇﻥ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮﻫﻢ ﺍﻟﻀﻴﻒ ﺃﺟﺰﺃ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻦ ﻧﺰﻝ ‬ ‫ﺿﻴﻔﺎ ﻓﻼ ﻳﺰﻳﺪ ﻣﻘﺎﻣﻪ ﻋﻨﺪ ﺍﻟﻤﻀﻴﻒ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻀﻴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬ ‫ﻓﻤﺎ ﺯﺍﺩ ﻓﺼﺪﻗﺔ«‪ ،‬ﻟﺌﻼ ﻳﺘﺒﺮﻡ ﺑﻪ ﻭﻳﻀﻄﺮ ﻹﺧﺮﺍﺟﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻟﺢ ﻋﻠﻴﻪ ﺭﺏ ﺍﻟﻤﻨﺰﻝ ﺑﺎﻟﻤﻘﺎﻡ ﻋﻨﺪﻩ‬ ‫ﻋﻦ ﺧﻠﻮﺹ ﻗﻠﺐ ﻓﻠﻪ ﺍﻟﻤﻘﺎﻡ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣١٨/٢٨‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺎﺏ ﺟﻮﺍﺋﺰ ﺍﻟﻮﻓﺪ ﻫﻞ ﻳﺴﺘﺸﻔﻊ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‬ ‫ﻭﻣﻌﺎﻣﻠﺘﻬﻢ‪ ،‬ﺡ‪.٣٠٥٣ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٥/٥‬ ‪ ،١٩٦‬ﺍﻹﻳﻀﺎﺡ ‪ ٦١٦/٢‬ ‪ ،٦١٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٦٤/٢‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٠/٥‬ ‪.١٩١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪246‬‬ ‫‪  V H / ٣٢١‬ا‪$#J‬‬ ‫ﺗﺠﺐ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻠﻤﺤﺘﺎﺝ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﻓﻲ ﻏﻴﺮ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﻥ ﻓﻲ ﺃﻣﻴﺎﻟﻪ ﺇﻥ‬ ‫ﻭﺻﻮﻻ ﻟﻤﻨﺰﻟﻪ‪ ،‬ﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻥ ﻳﺮﺟﻊ ﻣﻦ ﺳﻔﺮ ﻏﻴﺮ ﻣﻌﺼﻴﺔ ﻓﻴﺪﺧﻞ ﺃﻣﻴﺎﻝ‬‫‬‫ﻟﻢ ﻳﺠﺪ‬ ‫‬ ‫ﻭﺻﻮﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﻋﻨﺪ ﺍﻟﺴﻔﺮ ﻗﺒﻞ ﺧﺮﻭﺝ ﺃﻣﻴﺎﻟﻪ ﻟﺰﻣﺖ ﻟﻪ‬ ‫ﻣﻨﺰﻟﻪ ﻭﻟﻢ ﻳﺠﺪ‬ ‫ﻭﻣﻬﺎﺟﺮ‬ ‫‬‫ﻣﺴﺎﻓﺮﺍ‪ ،‬ﻭﻻ ﻳﻀﺎﻑ ﻋﻨﺪ ﻋﺎﺹ ﻣﻦ ﺑﺎﻍ‬ ‫‬‫ﺃﻳﻀﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫‬ ‫ﻭﻏﻴﺮﻫﻤﺎ ﻓﻬﻲ ﺗﻨﺰﻳﻪ‪ ،‬ﻓﻼ ﻏﺮﻡ ﻋﻠﻴﻪ ﺇﻥ ﺃﺿﺎﻓﻮﻩ ﻷﻧﻪ ﺃﻛﻞ ﺣﻘﻪ)‪.(١‬‬ ‫‪ !H / ٣٢٢‬ن  ا‪$#J‬‬ ‫ﻟﻴﺴﺖ ﺍﻟﻀﻴﺎﻓﺔ ﻣﻨﺤﺼﺮﺓ ﻓﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺑﻞ ﺇﺫﺍ ﺍﺿﻄﺮ ﺇﻟﻰ ﻣﺎ ﻳﺴﺘﺮ‬ ‫ﻋﻮﺭﺗﻪ ﺃﻭ ﻣﺎ ﻳﻨﺠﻮ ﺑﻪ ﻣﻦ ﻫﻼﻙ ﻓﻲ ﻣﺴﻴﺮﻩ ﻣﻦ ﻟﺒﺎﺱ ﺃﻭ ﻏﻴﺮﻩ ﻟﺰﻣﻬﻢ ﺫﻟﻚ ﻟﻪ‪،‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﻣﻦ ﻗﺎﻝ ﺑﻌﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻀﻴﺎﻓﺔ ﺑﻌﺪ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺑﻠﻔﻆ ﺍﻟﺠﺎﺋﺰﺓ ﻭﻟﻔﻆ‬ ‫ﺍﻹﻛﺮﺍﻡ)‪.(٢‬‬ ‫‪ ٣٢٣‬إ‪P‬ام ا‪ J‬ا‪6.‬‬ ‫ﻳﺤﺘﻤﻞ ﺗﺨﺼﻴﺺ ﺇﻛﺮﺍﻡ ﺍﻟﺠﺎﺭ ﻭﺍﻟﻀﻴﻒ ﻟﻐﻴﺮ ﺍﻟﻔﺎﺳﻖ ﻭﺍﻟﻤﺒﺘﺪﻉ ﻭﺍﻟﻤﺆﺫﻱ‬ ‫ﻭﻧﺤﻮﻫﻢ ﻓﻼ ﻳﻜﺮﻣﻮﻥ ﺑﻞ ﻳﻬﺎﻧﻮﻥ ﺭﺩ ﻋﺎ ﻟﻬﻢ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺟﻌﻠﻬﻢ ﻣﻦ ﺫﻭﺍﺕ‬ ‫ﺍﻟﺠﻬﺘﻴﻦ ﻓﻴﻜﺮﻣﻮﻥ ﻣﻦ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻭﺍﻟﻀﻴﺎﻓﺔ ﻭﻳﻬﺎﻧﻮﻥ ﻣﻦ ﺣﻖ ﺍﻟﻔﺠﻮﺭ ﻷﻥ‬ ‫)‪(٣‬‬ ‫ﺍﻟﻜﺎﻓﺮ ﻳﺮﺍﻋﻰ ﺣﻖ ﺟﻮﺍﺭﻩ‪ ،‬ﻓﺎﻟﻤﻮﺣﺪﻱ ﻓﺴﻘﻪ ﺃﻭﻟﻰ‪ ،‬ﻭﺟﺎﺀ‪» :‬ﻓﻲ ﻛﻞ ﻛﺒﺪ ﺃﺟﺮ«‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺣﺘﻰ ﻧﺤﻮ ﺍﻟﺤﻴﺔ ﻭﺍﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ ﻳﻄﻌﻢ ﻭﻳﺴﻘﻰ ﺇﺫﺍ ﺍﺿﻄﺮ‬ ‫ﺇﻟﻰ ﺫﻟﻚ ﺛﻢ ﻳﻘﺘﻞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٠/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺳﻘﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﺡ‪.٢٣٦٣ :‬‬ ‫‪247‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﻻ ﻳﻄﻌﻢ ﻭﻻ ﻳﺴﻘﻰ ﻣﺜﻞ ﺍﻟﺤﻴﺔ ﻭﺍﻟﻌﻘﻮﺭ ﻷﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻘﺘﻠﻬﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ ،‬ﻭﺇﺫﺍ ﺃﻃﻌﻢ ﺃﻭ ﺳﻘﻲ ﻓﻘﺪ ﺃﻋﻴﻦ ﻋﻠﻰ ﺍﻟﻀﺮ‪ ،‬ﻭﻗﺪ ﻳﻔﻮﺕ ﺇﺫﺍ ﻗﻮﻱ‬ ‫ﺑﺎﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﻓﻤﺜﻞ ﺫﻟﻚ ﻣﺴﺘﺜﻨﻰ ﻣﻦ ﺣﺪﻳﺚ‪ :‬ﻓﻲ ﻛﻞ ﺫﻱ ﻛﺒﺪ ﺃﺟﺮ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪  ٣٢٤‬ق ا‪SJ/ K% J‬‬ ‫ﻳﻨﺪﺏ ﻟﻤﻦ ﻧﺰﻝ ﺑﻪ ﺿﻴﻒ ﺃﻥ ﻳﻜﺮﻣﻪ‪ ،‬ﻭﻳﻘﻮﻡ ﺑﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻭﻛﻠﻬﻢ ﻟﻌﻴﺎﻟﻪ‬ ‫ﺃﻭ ﺧﺎﺩﻣﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺟﺎﺯ‪ ،‬ﻭﻛﻨﻲ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‰‬ﺃﺑﺎ ﺍﻷﺿﻴﺎﻑ؛ ﻷﻧﻪ ﻳﺤﺐ‬ ‫ﺍﻟﻀﻴﻒ ﻭﻳﺒﺤﺚ ﻋﻨﻪ ﻭﻳﻜﺮﻣﻪ ﻭﻳﺨﺪﻣﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪:‬‬ ‫»ﻳﻠﺒﻲ ﺃﻣﺮ ﺍﻟﻀﻴﻒ ﺑﻨﻔﺴﻪ«)‪ ،(٣‬ﻭﺫﻟﻚﺃﻱ‪ :‬ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺑﻨﻔﺴﻪﻣﻦ ﺍﻟﻜﺮﻡ ﻭﻣﻦ‬ ‫ﺣﻘﻪ ﺃﻥ ﻳﻘﺪﻡ ﺇﻟﻴﻪ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻳﺴﺮﻉ ﻟﻪ ﺑﻄﻌﺎﻣﻪ‪ ،‬ﻭﻳﺤﻔﻆ ﻟﻪ‬ ‫ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺮﺷﺪﻩ ﺇﻟﻰ ﻣﻮﺿﻊ ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻐﺴﻞ ﻓﻲ ﺍﻟﺪﺍﺭ‪،‬‬ ‫ﻭﻳﺤﻔﻆ ﺩﺍﺑﺘﻪ ﺑﻌ ﻠﻒ‪ ،‬ﻭﺳﻘﻲ‪ ،‬ﻭﻻ ﻳﻐﻴﺐ ﻋﻦ ﻭﺟﻬﻪ ﺇﻻ ﻟﻤﺎ ﻻ ‬ ‫ﺑﺪ ﻣﻨﻪ ﺃﻭ‬ ‫ﺑﺪ ﻣﻨﻪ ﺃﺧﺒﺮﻩ‪ ،‬ﻭﻳﺠﻮﺯ ﻗﻠﻴﻞ ﻏﻴﺒﺔ ﻭﺇﻥ ﺑﻼ ﺇﺫﻧﻪ‬ ‫ﺑﺮﺿﺎﻩ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﻴﺒﺔ ﻟﻤﺎ ﻻ ‬ ‫ﺑﺪ ﻣﻨﻪ)‪.(٤‬‬ ‫ﺃﻭ ﻟﻐﻴﺮ ﻣﺎ ﻻ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٠/٢‬‬ ‫)‪ (٢‬ﻳﺴﺘﺤﺐ ﻟﻠﻤﻀﻴﻒ ﺇﻳﻨﺎﺱ ﺍﻟﻀﻴﻒ ﺑﺎﻟﺤﺪﻳﺚ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻘﺼﺺ ﺍﻟﺘﻲ ﺗﻠﻴﻖ ﺑﺎﻟﺤﺎﻝ‪ ،‬ﻷﻥ ﻣﻦ‬ ‫ﺗﻤﺎﻡ ﺍﻹﻛﺮﺍﻡ ﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﻃﻴﺐ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺨﺮﻭﺝ ﻭﺍﻟﺪﺧﻮﻝ ﻟﻴﺤﺼﻞ ﻟﻪ ﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﻭﻻ‬ ‫ﻳﺘﻜﻠﻒ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺃﻧﺎ ﻭﺃﺗﻘﻴﺎﺀ ﺃﻣﺘﻲ ﺑﺮﺁﺀ ﻣﻦ ﺍﻟﺘﻜﻠﻒ«‪) .‬ﺃﻭﺭﺩﻩ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ‬ ‫ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻤﺠﻤﻮﻋﺔ ﺹ ‪ ،٨٦‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻟﻴﺲ ﺑﺜﺎﺑﺖ(‪.‬‬ ‫ﻭﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻀﻴﻒ ﺃﺣﻴﺎ ﻧﺎ‪» :‬ﻛﻞ« ﻣﻦ ﻏﻴﺮ ﺇﻟﺤﺎﺡ‪ ،‬ﻭﺃﻻ ﻳﻜﺜﺮ ﺍﻟﺴﻜﻮﺕ ﻋﻨﺪ ﺍﻟﻀﻴﻒ‪ ،‬ﻭﺃﻥ‬ ‫ﻻ ﻳﻐﻴﺐ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﻨﻬﺮ ﺧﺎﺩﻣﻪ ﺑﺤﻀﺮﺗﻪ‪ ،‬ﻭﺃﻥ ﻳﺨﺪﻣﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﻻ ﻳﺠﻠﺴﻪ ﻣﻊ ﻣﻦ ﻳﺘﺄﺫﻯ‬ ‫ﺑﺠﻠﻮﺳﻪ ﺃﻭ ﻻ ﻳﻠﻴﻖ ﻟﻪ ﺍﻟﺠﻠﻮﺱ ﻣﻌﻪ‪ ،‬ﻭﺃﻥ ﻳﺄﺫﻥ ﻟﻪ ﺑﺎﻟﺨﺮﻭﺝ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﻪ ﻭﺃﻥ ﻳﺨﺮﺝ ﻣﻌﻪ ﺇﻟﻰ‬ ‫ﺗﺘﻤﻴﻤﺎ ﻹﻛﺮﺍﻣﻪ ﻭﺃﻥ ﻳﺄﺧﺬ ﺑﺮﻛﺎﺏ ﺿﻴﻔﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﻛﻮﺏ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫‬‫ﺑﺎﺏ ﺍﻟﺪﺍﺭ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣١٧/٢٨‬ ‪.٣١٨‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪248‬‬ ‫ز ‪ ] 6#‬ا‪J‬‬‫‪ / ٣٢٥‬ﻻ ‬ ‫ﻭﻣﻦ ﺍﻟﻠﺆﻡ ﺃﻥ ﻳﺴﺄﻝ ﺃﺃﻗﺪﻡ ﻟﻚ ﺷﻴ ﺌﺎ ﺃﻡ ﻻ؟ ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻘﺪﻡ ﺇﻟﻴﻪ ﻭﺇﻻ‬ ‫ﺭﻓﻌﻪ ﺑﻌﺪ ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﺄﻛﻞ ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﻄﻌﺎﻡ ﻛﻔﺮﺍﺵ ﻭﻭﺿﻮﺀ ﻳﻘﺪﻡ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ‪،‬‬ ‫ﻭﻻ ﻳﻘﻞ‪ :‬ﺃﺃﻗﺪﻣﻪ ﺃﻡ ﻻ‪ ،‬ﻭﻳﻘﺪﻡ ﻟﻪ ﺍﻟﻄﻌﺎﻡ ﺑﻤﺎﺀ ﻻ ﺩﻭﻧﻪ‪ ،‬ﻭﻻ ﻳﻘﻞ‪ :‬ﺃﺃﻗﺪﻡ ﻟﻚ ﺍﻟﻤﺎﺀ‬ ‫ﺃﻡ ﻻ)‪.(١‬‬ ‫ﻭﻻ ﻳﻨﺎﺟﻲ ﺑﻌﺾ ﺍﻟﻀﻴﻮﻑ ﺃﻭ ﻳﻨﻴﻞ ﺑﻌﻀﻬﻢ ﺩﻭﻥ ﺍﻵﺧﺮ ﻣﻤﻦ ﺃﺿﺎﻓﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﺘﻜﻠﻢ ﻣﻊ ﺑﻌﺾ ﺑﻠﻐﺔ ﺃﻭ ﺗﻠﻮﻳﺢ ﻻ ﻳﻔﻬﻤﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﺘﺠﺎﻟﺴﻴﻦ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺃﻭ ﺗﻜﻠﻢ ﺑﻜﻼﻡ ﺃﻭ ﺗﻠﻮﻳﺢ ﻻ ﻳﻔﻬﻤﻪ ﺍﺛﻨﺎﻥ‬ ‫‬‫ﺇﻻ ﺇﻥ ﺗﻨﻮﺟﻲ ﻣﻦ ﺍﺛﻨﻴﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻓﺠﺎﺋﺰ‪.‬‬ ‫‬ ‫ﻭﻻ ﺗﻨﺎﻭﻝ ﺃﺣﺪﺍ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﺋﺪﺓ ﻏﻴﺮﻙ‪ ،‬ﻭﻻ ﺗﻄﻞ ﺳﻜﻮ ﺗﺎ ﻋﻦ ﺃﺿﻴﺎﻓﻚ‬ ‫ﻓﻴﺘﻮﺣﺸﻮﺍ‪ ،‬ﻭﻻ ﺗﻔﺮﻁ ﻓﻲ ﺍﻟﻜﻼﻡ ﻓﻴﻤﻠﻮﺍ‪ ،‬ﻭﻻ ﺗﺴﺘﺨﺪﻣﻬﻢ ﻓﻴﻤﺎ ﻳﺤﺘﺎﺟﻮﻥ ﻋﻨﺪﻙ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺨﺪﻣﻬﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﻴﻌﻬﻢ‬ ‫‪‬‬‫‬ ‫ﻓﻀﻼ ﻋﻤﺎ ﺗﺤﺘﺎﺝ ﻓﺬﻟﻚ ﺟﻔﺎﺀ‪،‬‬ ‫ﺇﻟﻰ ﺑﺎﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻣﻦ ﺗﻤﺎﻡ ﺇﻛﺮﺍﻣﻬﻢ ﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﻃﻴﺐ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻭﺍﻟﺨﺮﻭﺝ ﻭﻋﻠﻰ ﺍﻟﻤﺎﺋﺪﺓ‪.‬‬ ‫ﻭﻻ ﺗﺠﻠﺲ ﻣﻌﻬﻢ ﻣﻦ ﻳﺜﻘﻞ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺗﻐﻀﺐ ﺑﺤﻀﺮﺗﻬﻢ ﻭﺇﻥ ﻋﻠﻰ ﺃﻣﺘﻚ؛‬ ‫ﻟﺌﻼ ﺗﺘﺼﻒ ﻋﻨﺪﻫﻢ ﺑﺎﻟﻐﻀﺐ‪ ،‬ﻓﺘﻜﺪﺭ ﺿﻴﺎﻓﺘﻬﻢ ﻭﻟﺌﻼ ﻳﻈﻨﻮﺍ ﺃﻧﻚ ﺿﺠﺮﺕ ﺑﻬﻢ‬ ‫ﻓﺄﺷﺮﺕ ﺇﻟﻴﻬﻢ ﺃﻭ ﺃﻧﻚ ﺿﺠﺮﺕ ﺑﻬﻢ‪ ،‬ﻭﺃﻥ ﺿﺠﺮﻙ ﺑﻬﻢ ﻫﻮ ﺍﻟﺬﻱ ﺃﺿﻌﻔﻚ ﻋﻦ‬ ‫ﺗﻌﻈﻴﻤﺎ ﻟﻬﻢ‪،‬‬ ‫‬‫ﺗﺤﻤﻞ ﻣﺎ ﺻﺪﺭ ﻣﻨﻬﺎ ﺇﻻ ﺃﻥ ﺗﻐﻀﺐ ﻋﻠﻴﻬﺎ ﻟﺘﻘﺼﻴﺮﻫﺎ ﻓﻲ ﺣﻘﻬﻢ‬ ‫ﻭﺗﺄﺩﻳﺒﺎ ﻟﻬﺎ ﺑﺤﻴﺚ ﻳﺸﺎﻫﺪﻭﻥ ﺃﻥ ﺫﻟﻚ ﻟﺘﻘﺼﻴﺮﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﻏﻴﺮ ﺍﻷﻣﺔ ﻛﺎﻷﻣﺔ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﻏﻀﺒﺎ ﺃﻭ ﺣﺰ ﻧﺎ ﻋﻠﻰ ﻭﺟﻬﻚ ﻓﻴﻈﻨﻮﺍ ﺃﻧﻪ ﻋﻠﻴﻬﻢ)‪.(٢‬‬ ‫‬‫ﺗﻈﻬﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٧/٥‬ ‪ ،١٩٨‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٩/٥‬ ‪ ،٢٠٠‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٨/٢‬‬ ‫‪249‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫‪ ٣٢٦‬اﻷ‪ E/ CP‬ا‪J‬‬ ‫‬ ‫ﻓﺎﺿﻼ‪،‬‬ ‫ﺭﺋﻴﺴﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﻭﻣﻦ ﺍﻟﺠﻔﺎﺀ ﺃﻛﻞ ﺭﺏ ﺍﻟﺒﻴﺖ ﻣﻌﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻠﻜ ﺎ‪ ،‬ﺃﻭ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺄﻛﻞ ﻣﻊ ﺿﻴﻔﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻳﺘﻮﺣﺶ‬ ‫ﺑﺎﻷﻛﻞ ﻭﺣﺪﻩ ﺃﻛﻞ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻠﺢ ﺃﻥ ﻳﺄﻛﻞ ﻭﺣﺪﻩ ﻓﻼ ﻳﺄﻛﻞ ﻣﻌﻪ‪،‬‬ ‫ﺳﻴﻤﺎ ﻣﻀﻴﻔﻪ ﻷﻧﻪ ﺇﺫﺍ‬ ‫‬‫ﻓﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺤﺒﻮﻥ ﺍﻷﻛﻞ ﺑﺤﻀﺮﺓ ﺃﺣﺪ‪ ،‬ﻭﻻ‬ ‫ﺟﺎﺋﻌﺎ ﺃﻭ ﺷﺪﻳﺪ ﺍﻟﺸﻬﻮﺓ ﻟﺬﻟﻚ ﺍﻟﻄﻌﺎﻡ ﺃﺣﺐ ﺍﻟﺨﻠﻮ ﺑﻪ ﻟﻴﻔﻌﻞ ﻓﻲ ﺃﻛﻠﻪ‬ ‫‬‫ﻛﺎﻥ‬ ‫ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻷﻛﻞ ﺃﻭ ﻣﻦ ﻛﻴﻔﻴﺔ ﺍﻷﻛﻞ‪ ،‬ﻓﻠﻮ ﺣﻀﺮ ﻭﺍﺳﺘﺤﻴﺎ ﻣﻨﻪ ﻟﻘﻞ‬ ‫ﻣﻨﻐﺼﺎ)‪.(١‬‬ ‫‬‫ﺃﻛﻠﻪ ﻭﻟﻢ ﻳﻜﻦ ﺇﻻ‬ ‫)‪(٢‬‬ ‫‪ $#I ٣٢٧‬ا‪ D P`+‬و‪F D#I‬‬ ‫ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻷﻧﻬﻢ ﻣﺨﺎﻃﺒﻮﻥ ﺑﺎﻟﻔﺮﻭﻉ ﻛﺎﻷﺻﻮﻝ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻨﺎ ﺃﻥ‬ ‫ﻣﺸﺮﻛﺎ ﻭﻟﻮ ﻳﻌﻄﻲ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻄﻴﻬﺎ ﻭﺧﻴﻒ ﻫﻼﻛﻪ ﻟﺰﻡ ﺗﻨﺠﻴﺘﻪ‬ ‫‬‫ﻧﻀﻴﻒ‬ ‫ﻣﻦ ﺍﻟﻬﻼﻙ‪ ،‬ﻭﺇﻥ ﺃﺿﻴﻒ ﻣﻄﻠﻘﺎ ﺟﺎﺯ ﻻ ﺣﺮﺑ ‪‬ﻴﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٨/٥‬ ‪ ،١٩٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٧/٢‬‬ ‫)‪ (٢‬ﻳﺠﻮﺯ ﺑﻞ ﻳﺴﺘﺤﺐ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺃﻥ ﻳﺸﺘﺮﻁ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺿﻴﺎﻓﺔ ﻣﻦ ﻳﻤﺮ ﺑﻬﻢ‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺃﻗﻞ ﺍﻟﺠﺰﻳﺔ ﺇﺫﺍ ﺻﻮﻟﺤﻮﺍ ﻓﻲ ﺑﻠﺪﻫﻢ‪ ،‬ﻭﻳﺠﻌﻞ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ‬ ‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ‬ ‫ﻭﺟﻮﺑﺎ ﻓﻲ ﺍﻟﻌﻘﺪ‪ :‬ﻋﺪﺩ ﺍﻟﻀﻴﻔﺎﻥ ﻭﻋﺪﺩ ﺃﻳﺎﻡ ﺍﻟﻀﻴﺎﻓﺔ‪،‬‬ ‫‬‫ﺍﻟﻐﻨﻲ ﻭﺍﻟﻤﺘﻮﺳﻂ‪ ،‬ﻻ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻳﺬﻛﺮ‬ ‫ﻭﻗﺪﺭ ﺍﻹﻗﺎﻣﺔ ﻓﻴﻬﻢ‪ ،‬ﻭﺟﻨﺲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺍﻷﺩﻡ‪ ،‬ﻭﻗﺪﺭﻫﻤﺎ‪ ،‬ﻭﻋﻠﻒ ﺍﻟﺪﻭﺍﺏ ﺇﻥ ﻛﺎﻧﻮﺍ ﻓﺮﺳﺎ ﻧﺎ‪،‬‬ ‫ﻭﻣﻨﺰﻝ ﺍﻟﻀﻴﻮﻑ ﻣﻦ ﻛﻨﻴﺴﻪ‪ ،‬ﻭﻓﺎﺿﻞ ﻣﺴﻜﻦ‪ ،‬ﻭﻻ ﻳﺰﻳﺪ ﻣﻘﺎﻣﻬﻢ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺍﻷﺻﻞ‬ ‫ﻓﻲ ﺫﻟﻚ‪» :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺻﺎﻟﺢ ﺃﻫﻞ ﺃﻳﻠﺔ ﻋﻠﻰ ﺛﻼﺛﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺿﻴﺎﻓﺔ ﻣﻦ ﻳﻤﺮ ﺑﻬﻢ‬ ‫‬ ‫ﻣﺮﺳﻼ(‪ ،‬ﻓﺈﻥ ﻟﻢ‬ ‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ«‪) .‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ‪ ١٩٥/٩‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺍﻟﺤﻮﻳﺮﺙ‬ ‫ﻳﺸﺘﺮﻃﻬﺎ ﻋﻠﻴﻬﻢ ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻬﻢ؛ ﻷﻧﻪ ﺃﺩﺍﺀ ﻣﺎﻝ‪ ،‬ﻓﻠﻢ ﻳﺠﺐ ﺑﻐﻴﺮ ﺭﺿﺎﻫﻢ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣١٨/٢٨‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪250‬‬ ‫‪ ] n K/ ٣٢٨‬ا‪$#J‬‬ ‫ﺃﺣﺪﺍ ﺳﻘﻄﺖ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻦ ﻏﻴﺮﻩ ﻭﻻ ﺗﺠﺰﻱ ﺿﻴﺎﻓﺔ ﺃﻫﻞ‬ ‫ﺇﺫﺍ ﻗﺼﺪ ﺍﻟﻀﻴﻒ ‬ ‫ﻣﻨﺰﻝ ﻋﻦ ﺃﻫﻞ ﻣﻨﺰﻝ ﺁﺧﺮ ﻭﻟﻮ ﺗﻘﺎﺭﺑﺎ‪ ،‬ﻓﻠﻪ ﻋﻠﻰ ﻛﻞ ﺃﻫﻞ ﻣﻨﺰﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻻ‬ ‫ﻳﺤﺴﺒﻮﺍ ﻟﻪ ﺍﻟﻴﻮﻡ ﺃﻭ ﺍﻟﻴﻮﻣﻴﻦ ﺍﻟﻠﺬﻳﻦ ﻧﺰﻝ ﻓﻴﻬﻤﺎ ﻋﻨﺪ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﻨﺎﺯﻝ‬ ‫ﻓﻲ ﺃﻣﻴﺎﻝ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﺩﺕ ﺗﺘﺼﻞ‪ ،‬ﺳﻮﺍﺀ ﺍﺗﻔﻘﺖ ﺍﻟﻤﻨﺎﺯﻝ ﺃﻭ ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻛﺒﻴﻮﺕ‬ ‫ﻣﺪﺭ ﻭﺑﻴﻮﺕ ﺷﻌﺮ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻤﺎ ﺍﺳﻢ ﻣﻨﺰﻝ ﻭﺍﺣﺪ ﻟﺰﻡ ‪‬‬ ‫ﻛﻼ ﻋﻠﻰ ﺣﺪﺓ‬ ‫ﺣﻘﻪ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﻔﺮﺩ ﻛﻞ ﺑﻴﺖ ﻭﻟﻢ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻦ ﺍﺳﻢ ﻣﻨﺰﻝ ﻭﺍﺣﺪ ﻟﺰﻡ ‪‬‬ ‫ﻛﻼ ﻋﻠﻰ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻛﺬﺍ ﺃﻫﻞ ﺍﻷﺧﺒﻴﺔ ﻭﺍﻟﻘﻴﺎﻃﻴﻦ‬ ‫‬‫ﺟﻨﺴﺎ‬ ‫ﺣﺪﺓ ﺣﻘﻪ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻮﺕ ‬ ‫ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎﻃﻴﻦ‪ :‬ﺟﻤﻊ ﻗﻴﻄﻮﻥ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻪ ﺷﺒﻪ ﺍﻟﺨﺒﺎﺀ)‪.(١‬‬ ‫‪ ٣٢٩‬إاء ا‪ ˆ J‬ا‪D‬س ‪#I ] /‬‬ ‫ﻓﻘﻴﺮﺍ‬ ‫ﻳﺒﺮﺃ ﻣﻦ ﺃﺑﺮﺍﻩ ﺍﻟﻀﻴﻒ ﻣﻦ ﺣﻘﻪ‪ ،‬ﺑﺘﻌﻴﻴﻦ ﺃﻭ ﺑﺼﻔﺔ ﻛﺈﺑﺮﺍﺋﻪ ﻛﻞ ﻣﻦ ﻛﺎﻥ ‬ ‫ﺃﻭ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺑﻨﻲ ﻓﻼﻥ ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺃﺻﻠﻪ ﻣﻦ ﺑﻠﺪ ﻛﺬﺍ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺎﺕ ﻛﻤﺮﺽ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺇﺑﺮﺍﺅﻩ ﺷﻔﻘﺔ ﻟﻤﻦ ﺃﺑﺮﺃﻩ؛ ﻟﻔﻘﺮﻩ‪ ،‬ﺃﻭ ﺿﻌﻔﻪ؛ ﺃﻭ ﻟﺤﺒﻪ‬ ‫ﺃﻭ ﺍﺳﺘﻘﺬﺍﺭ ﻃﻌﺎﻣﻪ‪ ،‬ﺃﻭ ﻟﺮﺩﺍﺀﺗﻪ؛ ﻷﻥ ﺍﻟﻀﻴﺎﻓﺔ ﺣﻖ ﻟﻠﻀﻴﻒ‪ ،‬ﻓﺈﺫﺍ ﺃﺑﺮﺃ ﻣﻨﻪ ﻣﻦ‬ ‫ﻟﺰﻣﻪ ﺑﺮﺉ‪ ،‬ﻛﻐﺮﻳﻢ ﺍﻟﻤﺪﻳﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺮﻳﻢ ﺇﺫﺍ ﺃﺑﺮﺃ ﺍﻟﻤﺪﻳﺎﻥ ﻣﻦ ﺣﻘﻪ ﺑﺮﺉ)‪.(٢‬‬ ‫‪ ٣٣٠‬ا‪Sa‬ء ا‪#I F% V H +/  J‬‬ ‫ﺇﻥ ﺃﻗﺎﻡ ﺿﻴﻒ ﺑﻤﻨﺰﻝ ﺃﻭ ﺣﻲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺣﻘﻪ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ‬ ‫ﺃﻳﺎﻡ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺠﺎﺋﺰﺓ ﻭﺍﺟﺒﺔ ﻭﺃﻧﻬﺎ ﻳﻮﻡ ﻏﻴﺮ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻟﻢ ﻳﻀﻴﻔﻪ ﺃﺣﺪ ﻟﻢ‬ ‫ﻳﺴﻘﻂ ﺑﺬﻟﻚ ﻋﻨﻬﻢ ﺣﻘﻪ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻮﻓﻮﻩ ﺣﻘﻪ‪ ،‬ﻭﺇﻥ ﻭﻓﻲ ﻟﻪ ﺑﺒﻌﻀﻪ ﺯﻳﺪ ﻟﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠٤/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٩/٢‬‬ ‫‪251‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﻼﻗﻰ ﺿﻴﻔﺎﻥ ﺑﻤﻨﺰﻝ ﺃﻭ ﻧﺤﻮﻩ ﻓﺘﻀﺎﻳﻔﺎ ﺑﻴﻨﻬﻤﺎ ﻟﺘﻌﻠﻘﻪ ﺑﺎﻟﺬﻣﺔ‪،‬‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﺎﻝ‪ ،‬ﻻ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻠﻮ ﺫﻫﺐ ﻣﺎﻟﻬﻢ ﻭﻗﺪ ﺿﻴﻌﻮﻩ ﻟﺰﻣﻬﻢ ﺍﻻﻧﺘﺼﺎﻝ ﻣﻨﻪ‬ ‫ﺇﻟﻰ ﺍﻟﻀﻴﻒ‪ ،‬ﻭﻟﻮ ﻃﺎﻟﺖ ﺍﻟﻤﺪﺓ‪ ،‬ﺃﻭ ﻭﺻﻞ ﺍﻟﻀﻴﻒ ﻣﻨﺰﻟﻪ ﺃﻭ ﻭﻃﻦ ﺫﻟﻚ ﺍﻟﻤﺤﻞ‪،‬‬ ‫ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﻻ ﺇﻥ ﻣﺎﺕ ﻓﻠﻴﺤﻜﻢ ﻋﻠﻴﻪ‬ ‫ﺑﺪﻳﺘﻪ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺣﻘﻪ ﻣﻦ ﺃﻫﻞ ﻣﻨﺰﻝ ﺿﻴﻌﻮﻩ ﻳﻘﺼﺪ ﺑﻪ ﻣﻦ ﺷﺎﺀ‪،‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻘﺼﺪ ﻣﻦ ﺷﺎﺀ ﺑﺄﻥ ﻳﻀﻴﻒ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺃﺧﺬ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ‬ ‫ﻗﻠﻴﻼ ﺇﺫﺍ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺃﺧﺬ ﻣﻨﻪ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺤﺴﻦ ﺫﻟﻚ‪،‬‬ ‫‬‫ﻗﻠﻮﺍ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻟﻬﻢ ‬ ‫ﻣﺎﻻ‬‫‪‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻳﺄﺧﺬ ﺫﻟﻚ ﻭﻳﻤﻀﻲ ﺑﻪ)‪.(١‬‬ ‫ﻭﻻ ‬ ‫‪ ٣٣١‬أ‪ 5‬اع ا‪ J‬ف‬ ‫ﺍﻟﻀﻴﻒ ﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ‪ :‬ﺿﻴﻒ ﺍﷲ ﻭﻫﻮ ﺍﻟﻤﺎﺷﻲ ﻓﻲ ﻃﻠﺐ ﻋﻠﻢ ﺃﻭ ﻓﻲ ﺯﻳﺎﺭﺓ ﺃﻭ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻫﻮ ﺍﻟﻤﺎﺷﻲ ﻓﻲ ﻣﺒﺎﺡ‪ ،‬ﻏﻴﺮ ﺗﺠﺮ‬ ‫ﺣﺞ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺿﻴﻒ ‪‬‬ ‫ﻭﻟﻬﻤﺎ ﺣﻖ ﺍﻟﻀﻴﺎﻓﺔ‪ ،‬ﻭﺿﻴﻒ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﺍﻟﻤﺎﺷﻲ ﻓﻲ ﻣﻌﺼﻴﺔ ﻭﻻ ﺣﻖ ﺿﻴﺎﻓﺔ ﻟﻪ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﻘﻨﺎﻃﺮ«‪ :‬ﺍﻷﺿﻴﺎﻑ ﺛﻼﺛﺔ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﺬﻳﻦ ﺗﻠﺰﻡ ﺣﻘﻮﻗﻬﻢ‪ :‬ﺿﻴﻒ ﻳﺴﻴﺮ ﻓﻲ‬ ‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺿﻴﻒ ﺯﺍﺋﺮ ﻣﻦ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺰﻭﺭﻩ ﻣﻦ ﺃﺥ ﻟﻪ ﻓﻲ ﺍﷲ ﺃﻭ ﺭﺣﻢ‪ ،‬ﻭﺿﻴﻒ‬ ‫ﺫﻭ ﺣﺎﺟﺔ ﺃﺩﺭﻛﻪ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻭﺻﻮﻟﻬﺎ‪ ،‬ﻓﻬﺆﻻﺀ ﻭﻧﺤﻮﻫﻢ ﺃﺿﻴﺎﻑ ﺗﻠﺰﻡ ﺍﻟﻜﺎﻓﺔ ﺿﻴﺎﻓﺘﻬﻢ‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻃﻌﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻪ ﻳﺪﻝ ﺃﻧﻪ ﻻ ﺗﺠﺐ ﺍﻟﻀﻴﺎﻓﺔ ﻟﻤﻦ ﻋﻨﺪﻩ ﻃﻌﺎﻡ)‪.(٢‬‬ ‫‪ / / $#I ٣٣٢‬ا‪k‬م‬ ‫ﻻ ﻳﻠﺰﻡ ﺇﻃﻌﺎﻡ ﺍﻟﻀﻴﻒ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻭﺟﻪ ﺍﻹﻟﺰﺍﻡ ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻩ ﻃﻌﺎﻡ‬ ‫ﻋﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺣﻖ ﺍﻟﻀﻴﻒ ﺑﻼ ﺗﻘﻴﻴﺪ ﺑﻌﺪﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻭﺟﻪ ﻛﻼﻡ »ﺍﻟﻘﻨﺎﻃﺮ«‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٥/٥‬ ‪ ،٢٠٦‬ﺍﻹﻳﻀﺎﺡ ‪.٦١٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٨/٥‬ ‪ ،٢٠٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪252‬‬ ‫ﺣﻤﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺍﻷﺻﻞ ﻣﻦ ﺃﻧﻪ ﻻ ﺣﻖ ﻷﺣﺪ ﻓﻲ ﻣﺎﻝ ﺍﻵﺧﺮ ﻣﻊ ﺍﻻﺳﺘﻐﻨﺎﺀ‬ ‫ﻫﻼﻛﺎ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻓﺨﺺ ﻋﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺬﻟﻚ‪،‬‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﻠﺰﻡ ﺗﻨﺠﻴﺘﻪ ﺇﺫﺍ ﺧﺎﻑ ‬ ‫ﻃﻌﺎﻣﺎ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺼﻞ ﺇﻟﻰ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻃﻌﺎﻡ ﻻ ﻳﺆﻛﻞ ﺇﻻ ﺑﺼﻨﻊ ﺃﻭ ﻣﺎﻝ ﻳﺠﺪ ﺑﻪ‬ ‫ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﻬﻼﻙ ﻭﺍﻟﻤﻀﺮﺓ‪ ،‬ﻓﺎﻟﻼﺋﻖ ﺑﻜﻼﻡ »ﺍﻟﻘﻨﺎﻃﺮ« ﺃﻥ ﻻ ﺗﺠﺐ ﺿﻴﺎﻓﺘﻪ)‪.(١‬‬ ‫‪ / $#I ٣٣٣‬أ‪  KH‬رة و‪9 5‬‬ ‫ﻻ ﺗﻠﺰﻡ ﺍﻟﻀﻴﺎﻓﺔ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﺇﺫﺍ ﺃﺗﻰ ﺍﻟﻀﻴﻒ ﺑﻘﺼﺪ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﻗﻀﺎﺀ‬ ‫ﻣﻮﺿﻌﺎ ﻟﺤﺎﺟﺔ ﻓﻼ ﺿﻴﺎﻓﺔ ﻟﻪ ﻋﻠﻰ ﺃﻫﻞ‬ ‫‬‫ﻟﺤﺎﺟﺘﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻳﺪﻝ ﺃﻥ ﻛﻞ ﻣﻦ ﺃﺗﻰ‬ ‫ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻟﺤﺎﺟﺔ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺃﻫﻠﻪ‪ ،‬ﻭﻣﻔﻬﻮﻡ‬‫ﻭﻻ ﺿﻴﺎﻓﺔ ﻵﺕ‬ ‫ﺍﻟﻜﻼﻡ ﺃﻧﻪ ﻗﺪﻡ ‬ ‫ﻣﻨﺰﻻ ﻟﺘﺠﺮ ﻓﻲ ﺁﺧﺮ ﺃﻭ ﻟﺤﺎﺟﺔ ﻓﻲ ﺁﺧﺮ ﺗﻠﺰﻡ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﺍﻟﺬﻱ‬ ‫ﻧﺰﻟﻮﻩ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺬﻱ ﻗﺼﺪﻭﻩ ﺿﻴﺎﻓﺘﻪ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﺗﻠﺰﻡ ﻟﻤﺮﻳﺪ ﺣﺎﺟﺔ ﻓﻲ ﺁﺧﺮ ﻻ ﻟﻤﺮﻳﺪ ﺗﺠﺮ ﺇﻻ ﺇﻥ ﺍﺿﻄﺮ ﻭﺗﻠﺰﻡ‬ ‫ﻟﺒﺎﺳﺎ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬ ‫ﻟﻤﻦ ﺳﺎﻓﺮ ﻟﺤﻤﻞ ﺃﻣﺎﻧﺔ ﺑﻼ ﻛﺮﺍﺀ‪ ،‬ﻭﻟﻤﻦ ﺳﺎﻓﺮ ﻟﻴﺸﺘﺮﻱ ﺩﺍﺑﺔ ﺃﻭ ‬ ‫ﻻ ﻟﺘﺠﺮ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ)‪.(٢‬‬ ‫‪ ٣٣٤‬ا‪k‬م ا‪c‬ي ‪ V. /‬ا€ ‪J‬‬ ‫ﻻ ﻳﻘﺪﻡ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺤﻘﻴﺮ ﻟﻠﻀﻴﻒ‪ ،‬ﺑﻞ ﻳﻘﺪﻡ ﻟﻪ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺠﻴﺪ‪،‬‬ ‫ﻭﺃﻣﺎ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻛﻤﺴﺎﻓﺮﻳﻦ ﺃﺿﺎﻓﻮﺍ ﺇﻧﺴﺎ ﻧﺎ ﻓﻴﻘﺪﻣﻮﺍ ﻣﺎ ﺗﻴﺴﺮ ﺑﺤﺴﺐ ﺍﻹﻣﻜﺎﻥ‪،‬‬ ‫ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻣﻦ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺠﻴﺪ ﺑﻼ ﺗﻜﻠﻒ ﻻ ﻳﻘﺪﻡ ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻻ ﻳﺤﻘﺮ ﻣﺎ ﻗﺪﻡ ﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٠/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٠/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١١/٥‬‬ ‫‪253‬‬‫ﺣﻖ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫‪ CJ# ٣٣٥‬ا‪ K% $SD‬ا‪ J‬و‪t‬ه‬ ‫ﺗﻀﺎﻋﻒ ﻧﻔﻘﺔ ﺍﻟﻀﻴﻒ ﻟﻌﺸﺮﺓ‪ ،‬ﻓﺎﻟﻠﻘﻤﺔ ﺑﻌﺸﺮ ﻟﻘﻤﺎﺕ‪ ،‬ﻭﺍﻟﺤﺒﺔ ﻟﺪﺍﺑﺘﻪ ﺑﻌﺸﺮ‬ ‫‬ ‫ﺿﻌﻔﺎ‪ ،‬ﻭﻋﻠﻰ ﺻﻮﻣﻪ ﻟﺴﺒﻌﻤﺎﺋﺔ‬‫ﺣﺒﺎﺕ‪ ،‬ﻭﻧﻔﻘﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﻟﺴﺒﻌﻴﻦ‬ ‫ﺿﻌﻒ‪ ،‬ﻭﻋﻠﻰ ﺫﻱ ﺭﺣﻢ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ﺃﻟﻒ ﺿﻌﻒ‪ ،‬ﻭﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺳﺒﻴﻞ‬ ‫ﺍﷲ ﺑﺴﺒﻌﻴﻦ‪.‬‬ ‫ﻭﺭﻭﻱ ﺃﻧﻪ‪ :‬ﻻ ﻳﺰﺍﻝ ﺃﻫﻞ ﺍﻷﺭﺽ ﻣﺮﺣﻮﻣﻴﻦ ﻣﺎ ﺗﺤﺎﺑﻮﺍ ﻭﺃﺩﻭﺍ ﺍﻷﻣﺎﻧﺔ ﻭﻗﺮﻭﺍ‬ ‫ﺍﻟﻀﻴﻒ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﺇﻧﻪ ﺑﺮﻱﺀ ﻣﻦ ﺍﻟﺒﺨﻞ ﻣﻦ ﺃﺩﻯ ﺯﻛﺎﺓ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﺮﻯ‬ ‫ﺿﻴﻔﻪ‪ ،‬ﻭﺃﻋﺎﻥ ﻓﻲ ﺍﻟﻨﺎﺋﺒﺔ ﻗﻮﻣﻪ‪ ،‬ﻭﺃﺩﻯ ﺍﻟﺤﻖ ﺍﻟﻼﺯﻡ ﻟﻪ ﻓﻲ ﻣﺎﻟﻪ ﻟﻤﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ‬ ‫ﻣﻦ ﺯﻭﺟﺔ ﻭﻋﺒﺪ ﻭﺃﻣﺔ ﻭﺟﻴﺮﺍﻥ ﻭﻭﻟﻲ ﻣﺤﺘﺎﺝ ﻓﻘﻴﺮ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ)‪.(١‬‬ ‫‪% ٣٣٦‬م ا! ‪J‬‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﻀﻴﻔﻴﻦ ﺃﻥ ﻳﺘﻜﻠﻔﻮﺍ ﻟﻠﻀﻴﻮﻑ ﻓﻴﺆﺩﻱ ﺫﻟﻚ ﺇﻟﻰ ﺑﻐﻀﻬﻢ‪،‬‬ ‫ﻓﻴﻐﻀﺒﻮﺍ ﺍﷲ‪ ،‬ﻓﻴﺒﻐﻀﻬﻢ‪ ،‬ﻓﺈﻥ ﺑﻐﺾ ﺍﻟﻀﻴﻒ ﺑﻐﺾ ﷲ‪ ،‬ﻭﻣﻦ ﺃﺑﻐﺾ ﺍﷲ ﺃﺑﻐﻀﻪ‬ ‫ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﻳﻨﺰﻝ ﺑﺮﺯﻗﻪ ﻭﻳﺮﺣﻞ ﺑﺬﻧﻮﺏ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻱ‪ :‬ﻳﺮﺗﺤﻞ‪ ،‬ﻭﻗﺪ ﺯﺍﻟﺖ‬ ‫ﺫﻧﻮﺑﻬﻢ ﻛﻠﻬﺎ ﺑﺴﺒﺒﻪ)‪.(٢‬‬ ‫ز ‪ J‬أن  ‪e /‬م إ‬‫‪ ٣٣٧‬ﻻ ‬ ‫ﻻ ﻳﺤﻘﺮ ﺍﻟﻀﻴﻒ ﻣﺎ ﻗﺪﻡ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻠﻢ ﻓﻲ ﻗﻠﺒﻪ ﻭﻻ ﺑﻠﺴﺎﻧﻪ ﻋﻨﺪ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺒﻴﺖ ﺃﻭ ﻏﻴﺮﻩ ﺭﺯﻗﻪ ﺑﻠﻮﻡ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻳﻌﻨﻲ ﺃﻥ ﻟﻮﻡ ﺭﺏ ﺍﻟﺒﻴﺖ ﻟﻮﻡ ﻟﺮﺯﻗﻪ ﺍﻟﺬﻱ‬ ‫ﻗﺪﻡ ﺇﻟﻴﻪ ﺭﺏ ﺍﻟﺒﻴﺖ ﻓﻴﻠﻮﻡ ﺍﷲ ﺑﻠﻮﻡ ﺍﻟﺮﺯﻕ‪ ،‬ﻓﺈﻥ ﻟﻮﻡ ﺍﻟﺮﺯﻕ ﻟﻮﻡ ﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻓﻴﻜﻔﺮ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ‪ ƒ‬ﻷﺿﻴﺎﻓﻪ‪ :‬ﺇﻧﻜﻢ ﺑﺘﻢ ﻋﻨﺪ ﺛﻼﺛﺔ‪ :‬ﻋﻨﺪﻱ‪ ،‬ﻭﻋﻨﺪ ﺭﺯﻗﻜﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١١/٥‬ ‪ ،٢١٢‬ﺍﻹﻳﻀﺎﺡ ‪.٦٢١/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٢/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪254‬‬ ‫ﻭﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻟﻤﺘﻤﻮﻧﻲ ﻓﻘﺪ ﻟﻤﺘﻢ ﺭﺯﻗﻜﻢ‪ ،‬ﻭﺇﻥ ﻟﻤﺘﻢ ﺭﺯﻗﻜﻢ ﻓﻘﺪ ﻟﻤﺘﻢ ﺍﷲ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻤﺘﻢ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮﺗﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺗﺤﻘﻴﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻟﻀﻴﻔﻪ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﺃﻫﻞ ﻷﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺃﻭ ﻷﺣﺴﻦ ﻣﻦ ﻫﺬﺍ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / ٣٣٨‬آداب ا‪J‬‬ ‫ﻻ ﻳﺮﻣﻲ ﺍﻟﻀﻴﻒ ﺑﺒﺼﺮﻩ ﻟﻨﻮﺍﺣﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻭﻻ ﻳﺨﺮﺝ ﺇﻻ ﺑﺈﺫﻥ ﺇﻥ‬ ‫ﻟﻢ ﻳﺨﻞ ﺍﻟﺒﻴﺖ ﻟﻪ؛ ﺧﻮﻑ ﺍﻧﻜﺸﺎﻑ ﺑﻌﺾ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺤﻴﺚ ﻻ ﻳﺨﺎﻑ‬ ‫ﻣﺜﻞ ﻣﻮﺿﻊ ﻳﻠﻲ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﻟﺨﺮﻭﺝ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺇﻥ ﻟﻢ‬ ‫ﻳﺨﺒﺮﻫﻢ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻧﺤﺒﺎﺳﻪ‪ ،‬ﻓﻠﻴﺨﺒﺮﻫﻢ؛ ﻟﻴﺴﺘﺘﺮﻭﺍ ﺇﻥ ﺷﺎﺅﻭﺍ‪ ،‬ﻭﻻ ﻳﺨﺒﺮ ﺑﺴﺮ‬ ‫ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﻳﺼﻢ ‬ ‫ﻧﻔﻼ ﺇﻻ ﺑﺈﺫﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﻳﺮﺗﺤﻞ ﺇﻻ ﺑﺈﺫﻧﻪ‪،‬‬ ‫ﻭﻟﻴﺠﻠﺲ ﻓﻲ ﺍﻟﺒﻴﺖ ﺣﻴﺚ ﺃﺟﻠﺴﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﺟﺎﺯ ﻋﻠﻴﻪ ﻋﻨﺪ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺟﻠﺲ ﺣﺬﺍﺀﻩ‪ ،‬ﻭﻟﻴﻐﺾ ﺑﺼﺮﻩ‪ ،‬ﻭﻻ ﻳﺠﻠﺐ ﻟﺮﺑﻪ ﻣﻌﻪ ﻏﻴﺮﻩ ﺑﻼ ﺇﺫﻥ ﺇﺫ‬ ‫ﺩﻋﺎﻩ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻓﻤﺎ ﺃﻛﻠﻪ ﺍﻟﻤﺠﻠﻮﺏ ﺣﺮﺍﻡ ﻣﺆﺍﺧﺬ ﺑﻪ ﻋﻨﺪ ﺍﷲ ﻫﻮ ﻭﺍﻟﺠﺎﻟﺐ‪،‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻀﻴﻒ ﺃﻥ ﻳﻨﺼﺮﻑ ﻃﻴﺐ ﺍﻟﻨﻔﺲ ﻭﺇﻥ ﺟﺮﻯ ﻓﻲ ﺣﻘﻪ ﺗﻘﺼﻴﺮ‪.‬‬ ‫ﻓﻘﻴﺮ ﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﻀﻴﻒ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻀﻴﻒ ﺃﻥ ﻳﻘﻴﻢ ﻋﻨﺪﻩ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻭﻳﻌﺬﺭ ‬ ‫‬ ‫ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻳﺤﻞ ﻷﺣﺪ ﺃﻥ ﻳﺆﺛﻢ ﺃﺧﺎﻩ ﻳﻘﻴﻢ ﻣﻌﻪ ﻭﻻ ﺷﻲﺀ ﻋﻨﺪﻩ ﻓﻴﺄﺛﻢ«)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٣/٥‬‬ ‫)‪ (٢‬ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻀﻴﻒ ﺃﻥ ﻳﺠﻠﺲ ﺣﻴﺚ ﻳﺠﻠﺲ‪ ،‬ﻭﺃﻥ ﻳﺮﺿﻰ ﺑﻤﺎ ﻳﻘﺪﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻻ ﻳﻘﻮﻡ ﺇﻻ ﺑﺈﺫﻥ‬ ‫ﺍﻟﻤﻀﻴﻒ‪ ،‬ﻭﺃﻥ ﻳﺪﻋﻮ ﻟﻠﻤﻀﻴﻒ ﺑﺪﻋﺎﺀ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺄﻥ ﻳﻘﻮﻝ‪» :‬ﺃﻓﻄﺮ ﻋﻨﺪﻛﻢ ﺍﻟﺼﺎﺋﻤﻮﻥ‪ ،‬ﻭﺃﻛﻞ‬ ‫ﻃﻌﺎﻣﻜﻢ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻭﺻ ‪‬ﻠﺖ ﻋﻠﻴﻜﻢ ﺍﻟﻤﻼﺋﻜﺔ«‪ .‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ١٨٩/٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻭﺻﺤﺤﻪ‬ ‫ﺍﺑﻦ ﺣﺠﺮ ﻛﻤﺎ ﻓﻲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﻻﺑﻦ ﻋﻼﻥ ‪ .٣٤٣/٤‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣١٨/٢٨‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٤/٥‬ ‪ ،٢١٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٢٢/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪255‬‬ ‫] ا‪ +‬‬ ‫)‪(١‬‬ ‫‪D ! ٣٣٩‬ء ا‪N+‬‬ ‫ﻳﻨﺪﺏ ﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﺑﻤﻨﺰﻝ ﻭﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﺃﻥ ﻳﺒﻨﻮﻩ‪ ،‬ﻭﻟﻮ ﻓﻲ ﺃﺭﺽ ﻓﻴﻬﺎ‬ ‫ﺷﺮﻙ ﻭﺇﺳﻼﻡ ﺑﺤﻴﺚ ﻻ ﻳﻤﻨﻊ ﺃﻣﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻬﻢ ﺍﻟﻔﻀﻞ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺑﻨﺎﺅﻩ ﻭﺳﻂ‬ ‫ﺍﻟﻤﻨﺰﻝ ﻟﻴﺴﺘﻮﻭﺍ ﺇﻟﻴﻪ ﺑﻼ ﻣﺸﻘﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻋﻤﺮﺍﻥ ﻣﻮﺿﻊ ﻭﺍﻟﺒﻨﺎﺀ ﻓﻴﻪ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺃﻥ‬ ‫ﻣﻮﺿﻌﺎ ﻭﻳﺒﻨﻮﻩ ﺛﻢ ﻳﺒﻨﻮﺍ ﻣﺴﺎﻛﻨﻬﻢ ﺣﻮﻟﻪ‪ ،‬ﻭﻟﻬﻢ ﺑﻨﺎﺅﻩ ﺧﺎﺭﺝ ﺍﻟﻤﻨﺰﻝ‪.‬‬ ‫‬‫ﻳﺨﻄﻮﺍ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻋﻠﻰ ﻗﺪﺭ ﻃﺎﻗﺘﻬﻢ ﻭﻛﻔﺎﻳﺘﻬﻢ ﺇﻥ‬ ‫ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﻷﻧﻪ ﮊ ﺑﻨﻰ ﻣﺴﺠﺪ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺃﻣﺮ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﻭﻻ ﺗﺮﻯ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻤﻌﺘﺒﺮﺓ ﺇﻻ ﻭﻓﻴﻬﺎ ﻣﺴﺠﺪ)‪.(٢‬‬ ‫‪+% V H / K% ٣٤٠‬رة ا‪N+‬‬ ‫ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻳﻌﻤﺮ ﺑﻪ‪ ،‬ﻓﻘﻴﻞ ﻓﻴﻪ‪ :‬ﺇﻥ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺠﺎﻣﻊ‬ ‫ﻋﻤﺎﺭﺗﻪ ﻓﻲ ﺑﻴﺖ ﻣﺎﻝ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻋﺎﻣﺔ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ ﺍﻟﺒﺎﻟﻐﻴﻦ‬ ‫ﺍﻟﻤﻘﻴﻤﻴﻦ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻟﻤﺴﺎﻓﺮﻳﻦ‪.‬‬ ‫)‪ (١‬ﻳﺠﺐ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻟﻘﺮﻯ ﻭﺍﻟﻤﺤﺎﻝﺟﻤﻊ ﻣﺤﻠﺔﻭﻧﺤﻮﻫﺎ ﺣﺴﺐ ﺍﻟﺤﺎﺟﺔ‬ ‫ﻭﻫﻮ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬ ‫ﻳﻮﺣﺪ ﻓﻴﻬﺎ ﻭﻳﻌﺒﺪ‪.‬‬ ‫ﻭﺍﻟﻤﺴﺎﺟﺪ ﻫﻲ ﺃﺣﺐ ﺍﻟﺒﻘﺎﻉ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﺭﺽ ﻭﻫﻲ ﺑﻴﻮﺗﻪ ﺍﻟﺘﻲ ‪‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٩٥/٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٢/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٢٩/٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٢٤٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪256‬‬ ‫ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﺠﺎﻣﻊ‪ :‬ﻓﻘﻴﻞ ﻓﻴﻪ ﺑﺎﺧﺘﻼﻑ‪ ،‬ﺑﻌﺾ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﺠﺎﻣﻊ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﺑﻪ ﻋﻤﺎﺭﻩ؛ ﻷﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻗﺎﺋﻤﺔ‬ ‫ﻓﻲ ﺍﻟﺠﺎﻣﻊ‪.‬‬ ‫ﻭﺑﻌﺾ ﻳﻘﻮﻝ‪ :‬ﺗﺆﺧﺬ ﺑﻪ ﻋﻤﺎﺭﻩ‪ ،‬ﻛﻤﺎ ﻳﺆﺧﺬ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺑﻌﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﺠﺎﻣﻊ)‪.(١‬‬ ‫‪+% ٣٤١‬رة ا‪N+‬‬ ‫ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺎﺟﺪ‪ :‬ﺃﻥ ﺗﺼﺎﻥ ﻣﻦ ﺍﻷﻧﺠﺎﺱ‪ ،‬ﻭﺩﺧﻮﻝ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﺤﺎﺋﺾ‬ ‫ﻭﺍﻟﺠﻨﺐ‪ ،‬ﺇﻻ ﻣﻦ ﻋﺬﺭ ﺃﻭ ﺧﻮﻑ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺮﻓﻊ ﻓﻴﻬﺎ ﺍﻷﺻﻮﺍﺕ ﺑﺎﻟﺨﺼﻮﻣﺎﺕ‬ ‫ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻋﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ)‪ ،(٢‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ‪ ،‬ﻭﺍﻟﻘﺒﻴﺢ ﻣﻦ‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﻟﺨﻮﺽ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻲ‪ ،‬ﻭﻋﻦ ﺩﺧﻮﻝ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﻤﺠﺎﻧﻴﻦ‪ ،‬ﻭﺍﻷﻣﻮﺍﺕ‪،‬‬ ‫ﻭﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻭﺍﻟﺴﺒﺎﻉ‪ ،‬ﻭﺍﻟﺒﺰﺍﻕ‪ ،‬ﻭﺍﻟﻨﺨﺎﻉ‪ ،‬ﻭﺍﻟﻤﺨﺎﻁ‪ ،‬ﻭﺍﻟﺒﻮﻝ‪ ،‬ﻭﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﺃﻥ ﺗﻨﺸﺪ‬ ‫ﻓﻴﻬﺎ ﺍﻷﺷﻌﺎﺭ ﺑﺄﻟﺤﺎﻥ‪ ،‬ﻭﺃﻥ ﺗﺴﻞ ﻓﻴﻬﺎ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﻭﺃﻥ ﺗﺘﺨﺬ ﻃﺮﻳﻘﺎ‪ ،‬ﻭﺃﻥ ﺗﻨﺸﺪ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﺃﻥ ﻳﻤﺮ ﻓﻴﻬﺎ ﺑﺤﻠﻢ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١/٧‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﻜﺮﻩ ﻟﻐﻴﺮ ﺍﻟﻤﻌﺘﻜﻒ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻌﺘﻜﻒ ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﻭﻳﺒﺘﺎﻉ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺣﻮﺍﺋﺠﻪ ﺍﻷﺻﻠﻴﺔ ﻣﻦ‬ ‫ﻏﻴﺮ ﺃﻥ ﻳﺤﻀﺮ ﺍﻟﺴﻠﻌﺔ؛ ﻷﻧﻪ ﻗﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ ﺑﺄﻥ ﻻ ﻳﺠﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﺤﺎﺟﺘﻪ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻳﻜﺮﻩ ﺇﺣﻀﺎﺭ ﺍﻟﺴﻠﻌﺔ ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻣﺤﺮﺭ ﻋﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻭﻓﻴﻪ ﺷﻐﻠﻪ ﺑﻬﺎ‪.‬‬ ‫ﻛﺬﻟﻚ ﺍﻟﺤﺎﻝ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﻛﺮﺍﻫﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﻐﻴﺮ ﺳﻤﺴﺮﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺑﺴﻤﺴﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﺑﻤﻨﺎﺩﺍﺓ ﻋﻠﻰ ﺍﻟﺴﻠﻌﺔ ﺑﺄﻥ ﺟﻠﺲ ﺻﺎﺣﺐ ﺍﻟﺴﻠﻌﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺃﺗﺎﻩ ﺍﻟﻤﺸﺘﺮﻱ‬ ‫ﻳﻘﻠﺒﻬﺎ ﻭﻳﻨﻈﺮ ﻓﻴﻬﺎ ﻭﻳﻌﻄﻲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ ﺛﻤﻦ ﺣﺮﻡ ﻟﺠﻌﻞ ﺍﻟﻤﺴﺠﺪ ﺳﻮﻗﺎ‪ ،‬ﺛﻢ ﺇﻥ ﻣﺤﻞ‬ ‫ﻣﻌﺮﺿﺎ ﻟﻬﺎ ﻟﻠﺒﻴﻊ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬‫‪‬‬ ‫ﻣﺤﻼ ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﺑﺄﻥ ﺃﻇﻬﺮ ﺍﻟﺴﻠﻌﺔ ﻓﻴﻪ‬‫ﺍﻟﻜﺮﺍﻫﺔ ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﺠﺮﺩ ﻋﻘﺪﻫﻤﺎ ﻓﻼ ﻳﻜﺮﻩ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻘﻮﻝ ﺑﻜﺮﺍﻫﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻓﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٤/٣٧‬ ‪.٢١٥‬‬ ‫‪257‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻻ ﺗﺒﻨﻰ ﺑﺎﻟﺘﺼﺎﻭﻳﺮ ﻭﻻ ﺍﻟﻘﻮﺍﺭﻳﺮ‪ ،‬ﻭﻻ ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺑﺎﻟﻤﺰﺍﻣﻴﺮ‪ ،‬ﻭﻻ ﺗﺘﺨﺬ‬ ‫ﺳﻮﻗﺎ‪ ،‬ﻭﻻ ﺗﻮﻗﺪ ﻓﻴﻬﺎ ﻧﺎﺭ ﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﺍﺻﻄﻼﺀ ﺇﻻ ﻣﻦ ﺿﺮﻭﺭﺓ‪ .‬ﻭﻳﺠﻮﺯ‬ ‫ﺍﻟﺴﺮﺍﺝ ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻭﻣﺜﻠﻪ‪ ،‬ﻭﺃﻥ ﺗﺮﻓﻊ‪ ،‬ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﺳﻤﻪ ﺑﺎﻷﺫﺍﻥ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﺪﺍﺭﺳﺔ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺃﻥ ﺗﻜﻨﺲ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻟﻘﺬﻯ‪،‬‬ ‫ﻭﺗﻜﺴﻰ ﺍﻟﺤﺼﺮ ﺇﻥ ﺃﻣﻜﻦ‪ .‬ﻭﺇﻻ ﺣﺼﺒﺖ ﺑﺎﻟﺤﺼﻰ؛ ﻓﺈﻧﻪ ﺳﻨﺔ؛ ﻟﻤﺎ ﺭﻭﻯ‬ ‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺃﺣﺼﺒﻮﺍ ﻣﺴﺠﺪﻧﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ«‪ ،‬ﻳﻌﻨﻲ‪:‬‬ ‫ﺍﻟﻌﻘﻴﻖ)‪.(١‬‬ ‫‪H ٣٤٢‬ي ا‪+‬ل اﻼل وا‪!+‬ن ا‪D VaD+‬ء ا‪N+‬‬ ‫ﺃﺭﺿﺎ ﻣﺒﺎﺣﺔ ﺻﺎﻟﺤﺔ ﻟﻪ ﺃﻭ ﻳﺸﺘﺮﻭﻫﺎ ﻣﻤﻦ ﻣﻠﻜﻬﺎ‬ ‫ﻳﺨﺘﺎﺭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻟﻠﻤﺴﺠﺪ ‬ ‫‬ ‫ﺣﻼﻻ ﻣﻦ ﺃﻃﻴﺐ ﺃﻣﻮﺍﻟﻬﻢ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﻟﻴﺼﻠﻮﺍ ﻓﻴﻪ ﺟﻤﺎﻋﺔ ﻭﻟﻠﺬﻛﺮ‪ ،‬ﻭﻻ ﻳﺒﻨﻰ‬ ‫ﻣﻦ ﺣﺮﺍﻡ ﺃﻭ ﺷﺒﻬﺔ ﻭﻻ ﻓﻲ ﺣﺮﺍﻡ ﺃﻭ ﺷﺒﻬﺔ‪ ،‬ﻭﻻ ﺣﻴﺚ ﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﺃﻭ ﺗﻜﺮﻩ‪،‬‬ ‫ﺃﻭ ﺣﻴﺚ ﻳﺪﺧﻠﻪ ﺍﻟﻌﺪﻭ ﻭﻳﻀﺮﻫﻢ ﺃﻭ ﻳﻤﻨﻌﻬﻢ‪ ،‬ﺃﻭ ﺣﻴﺚ ﻻ ﻳﺘﻤﻜﻨﻮﻥ ﻓﻴﻪ ﻛﺎﻷﺭﺽ‬ ‫ﺍﻟﻤﻨﺤﺪﺭﺓ ﺑﻼ ﺗﺴﻮﻳﺔ‪ ،‬ﻭﻛﺼﺨﻮﺭ ﺍﻟﺠﺒﻞ ﺑﻼ ﺗﺴﻮﻳﺔ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‬ ‫ﻭﺍﺳﻌﺎ ﻟﻠﺼﻼﺓ‬ ‫‬‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻤﺎﺀ‬ ‫ﺇﻻ ﻣﺎ ﻫﻮ ﺣﻼﻝ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻢ‪ :‬ﻭﺳﻌﻮﻩ‬ ‫‬‫ﻗﻮﻣﺎ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻗﺪ ﺃﺳﺴﻮﺍ‬ ‫ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻷﻧﻪ ﮊ ‪» :‬ﺭﺃﻯ ‬ ‫ﺗﻤﻠﺆﻭﻩ«)‪ ،(٢‬ﻭﻛﻠﻤﺎ ﻛﺜﺮ ﺃﻫﻠﻪ ﻛﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﻭﻻ ﻳﺒﻨﻰ ﺭﻳﺎﺀ ﻭﺳﻤﻌﺔ‪ ،‬ﻭﻻ ﻳﺰﻳﻦ‬ ‫ﺑﺨﻀﺮﺓ ﻭﺻﻔﺮﺓ ﻭﻧﻘﻮﺵ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻣﻦ ﻛﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻟﻢ ﻳﺮﻓﻊ ﻟﻠﻨﺒﻲ ﮊ‪ ،‬ﺡ‪ .٣٦٨٧٣ :‬ﻗﺎﻝ‪ :‬ﺍﺳﺘﺸﺎﺭ‬ ‫ﺭﺟﻞ ﻣﻦ ﺛﻘﻴﻒ ﻋﻤﺮ ﺃﻥ ﻳﺤﺼﺐ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺇﻧﻪ ﺃﻭﻃﺄ ﻭﺃﻏﻔﺮ ﻟﻠﻨﺨﺎﻣﺔ‬ ‫ﻭﺍﻟﻤﺨﺎﻁ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺣﺼﺒﻮﻩ ﻣﻦ ﺍﻟﻮﺍﺩﻱ ﺍﻟﻤﺒﺎﺭﻙ ﻣﻦ ﺍﻟﻌﻘﻴﻖ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﻦ ﺣﺼﺐ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻋﻤﺮ ‪ ، ƒ‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥/٧‬ ‪ ،٦‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٧٠/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٦٩/١‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪» ،‬ﺑﺎﺏ‪ :‬ﺍﻷﻣﺮ ﺑﺘﻮﺳﻌﺔ ﺍﻟﻤﺴﺎﺟﺪ ﺇﺫﺍ ﺑﻨﻴﺖ«‪ ،‬ﺡ‪.١٣٢٠ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٧/٧‬ ‪.٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪258‬‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ﻣﻦ ﺍﻟﻤﺎﻝ ﺍﻟﻤﻘﺘﺮﺽ‬ ‫ﺧﺎﻟﻴﺎ ﻣﻦ ﺍﻟﺮﺑﺎ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻣﻦ ﺍﻟﺒﻨﻮﻙ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺮﺽ‬ ‫ﻗﺮﺿﺎ ﺭﺑﻮ ‪‬ﻳﺎ ﻓﺬﻟﻚ ﻋﻴﻦ ﺍﻟﺤﺮﺍﻡ)‪.(١‬‬ ‫‬ ‫‪ ٣٤٣‬ا‪  %‬ا‪N+‬‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ ﺍﻟﺘﺒﺎﻋﺪ ﺑﻴﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻟﻴﻌﻈﻢ ﺍﻷﺟﺮ‪ ،‬ﻭﺗﻜﺜﺮ ﺍﻟﺤﺴﻨﺎﺕ ﻟﻠﻘﺎﺻﺪ‬ ‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻨﻬﻲ ﻋﻦ ﺗﻜﺜﻴﺮ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺗﻘﺎﺭﺑﻬﺎ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ؛ ﻟﻤﺎ ﻳﺆﻭﻝ ﻓﻲ‬ ‫ﺫﻟﻚ ﻣﻦ ﺗﺸﺘﺖ ﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﻭﺗﻔﺮﻕ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﺗﻘﻠﻴﻞ ﺍﻟﻌﻤﺎﺭﺓ ﻟﻠﻤﺴﺎﺟﺪ‪،‬‬ ‫ﻭﺗﻔﻮﻳﺖ ﺍﻷﺟﺮ ﺍﻟﺤﺎﺻﻞ ﺑﻜﺜﺮﺓ ﺍﻟﺠﻤﺎﻋﺔ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ﻫﻞ ﻳﺠﻮﺯ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﺑﻤﻨﻄﻘﺔ ﺫﺍﺕ ﻛﺜﺎﻓﺔ‬ ‫ﺳﻜﺎﻧﻴﺔ ﻓﻴﻬﺎ ‪‬‬ ‫ﺗﻘﺪﺭ ﺑﺴﺒﻌﻴﻦ ﻧﺴﻤﺔ ﻭﻋﺪﺩ ﺍﻟﻤﻨﺎﺯﻝ ﺑﻬﺎ ﺃﺣﺪ ﻋﺸﺮ ﻣﻨﺰﻻ‪ ،‬ﻭﺃﻗﺮﺏ‬ ‫ﺟﻨﻮﺑﺎ‪ ،‬ﻭﻳﻔﺼﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻮﻗﻊ‬ ‫‬‫ﻣﺴﺠﺪ ﻋﺎﻣﺮ ﻳﺒﻌﺪ ﻣﻨﻬﺎ ﺑﻤﺴﺎﻓﺔ ﺧﻤﺴﻤﺎﺋﺔ ﻣﺘﺮ‬ ‫ﺍﻟﻤﻘﺘﺮﺡ ﻟﺒﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻭﺃﻗﺮﺏ ﻣﺴﺠﺪ ﻋﺎﻣﺮ ﻣﺠﺮﻯ ﻭﺍﺩﻱ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺃﺭﻯ ﺃﻥ ﺍﻟﻤﺴﺎﺟﺪ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﻴﻨﻬﺎ ﻣﺴﺎﻓﺔ ﻓﻼ ﻳﺒﻨﻰ ﻣﺴﺠﺪ‬ ‫ﺑﺠﻮﺍﺭ ﻣﺴﺠﺪ ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ ﺗﺪﻋﻮ ﺇﻟﻰ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ٣٤٤‬أ‪ CJ#‬ا‪N+‬‬ ‫ﺑﻌﺾ ﺍﻟﻤﺴﺎﺟﺪ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﺗﺸﺪ‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ ‪ ٢٦٦/٤‬ ‪ ٢٦٧‬ﻁ ‪١٤٢٣ ١‬ﻫ‪٢٠٣٣/‬ﻡ ﺍﻷﺟﻴﺎﻝ‪.‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٥٥/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٧٨/١‬ ‪.٥٧٩‬‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.٢٦٥/٤‬‬ ‫)‪ (٤‬ﺗﻔﻀﻞ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪) :‬ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺑﻤﻜﺔ‪ ،‬ﺍﻟﻤﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﺍﻟﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ‬ ‫ﺑﺎﻟﻘﺪﺱ( ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻷﺧﺮﻯ ﺑﺄﻧﻬﺎ ﺍﻟﺘﻲ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ‬ ‫ﺫﻟﻚ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ؛ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻣﻦ ﻧﺬﺭ ﺻﻼﺓ ﻓﻲ ﻣﺴﺠﺪ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺇﻻ ﺑﺮﺣﻠﺔ =‬ ‫‪259‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﻟﻰ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ‪ ،‬ﻭﻣﺴﺠﺪ‬ ‫ﺇﻳﻠﻴﺎﺀ«‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﺒﻴﺖ ﺍﻟﻤﻘﺪﺱ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﺻﻼﺓ ﻓﻲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﻣﻦ‬ ‫ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﺇﻻ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ«)‪.(٢‬‬ ‫ﻭﻗﺪ ﺍﻧﻄﺒﻘﺖ ﻛﻠﻤﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺃﻓﻀﻞ ﻣﺴﺎﺟﺪ ﺍﻷﺭﺽ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ ﻭﻫﻮ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻘﺪﺱ‪ ،‬ﻭﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(٣‬‬ ‫‪D CJ# ٣٤٥‬ء ا‪N+‬‬ ‫ﺭﻭﻱ‪» :‬ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﺪ ﺍ ﻻ ﻟﺮﻳﺎﺀ ﻭﻻ ﺳﻤﻌﺔ ﻭﻟﻮ ﻣﻔﺤﺺ ﻗﻄﺎﺓ ﺑﻨﻲ ﻟﻪ ﺃﻭﺳﻊ‬ ‫ﺑﻴﺖ ﻓﻲ ﺍﻟﺠﻨﺔ«‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﺪ ﺍ ﷲ ﻭﻟﻮ ﻣﺜﻞ ﻣﻔﺤﺺ ﻗﻄﺎﺓ ﺑﻨﻰ‬ ‫ﻗﺼﺮﺍ ﻓﻲ ﺍﻟﺠﻨﺔ«)‪ (٤‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪Ú Ù Ø × Ö Õ Ô ﴿ :‬‬‫ﺍﷲ ﻟﻪ ‬ ‫‪] ﴾ á à ß Þ Ý Ü Û‬ﺍﻟﻨﻮﺭ‪ ،[٣٦ :‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﺭﻓﻌﻬﺎ‬ ‫ﺑﻨﺎﺅﻫﺎ ﺃﻭ ﺗﻌﻈﻴﻤﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪o n m l k j i ﴿ :‬‬ ‫‪| { zy x w v u t s r q p‬‬ ‫} ~ ﮯ ¡ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪.(٥)[١٨ :‬‬ ‫= ﻭﺭﺍﺣﻠﺔ ﻓﻼ ﻳﻔﻌﻞ ﻭﻳﺼﻠﻲ ﻓﻲ ﻣﺴﺠﺪﻩ ﺇﻻ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻧﺬﺭ ﺻﻼﺓ‬ ‫ﻓﻴﻬﺎ ﺧﺮﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺍﻟﻤﺸﻲ ﻟﻤﺴﺠﺪ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ﻻﻋﺘﻜﺎﻑ ﺃﻭ ﺻﻮﻡ ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﻟﺬﻟﻚ ﺍﻟﻤﺴﺠﺪ ﻭﻳﻔﻌﻞ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻤﺤﻠﻪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻧﺬﺭ ﺍﻹﺗﻴﺎﻥ ﻟﻤﺴﺠﺪ ﻣﻦ‬ ‫ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ﻷﺟﻞ ﺻﻮﻡ ﺃﻭ ﺻﻼﺓ ﺃﻭ ﺍﻋﺘﻜﺎﻑ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﺇﻟﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٩٦/٣٧‬‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺡ‪.١١٨٩ :‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺴﺎﺟﺪ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺡ‪.١١٩٠ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٧/٧‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٥٧/٢‬‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﺡ‪.٣١٧٠ :‬‬ ‫‬‫)‪ (٤‬ﺍﻟﻤﺼﻨﻒ ﻻﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺛﻮﺍﺏ ﻣﻦ ﺑﻨﻰ ﷲ‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٣/٥‬ ‪ ،٢٣٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪260‬‬ ‫‪ CJ# ٣٤٦‬ا  س ‪ 6#‬ا‪N+‬‬ ‫ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﺣﺐ ﺍﻟﺒﻼﺩ ﺇﻟﻰ ﺍﷲ ﻣﺴﺎﺟﺪﻫﺎ‪،‬‬ ‫ﻭﺃﺑﻐﺾ ﺍﻟﺒﻼﺩ ﺃﺳﻮﺍﻗﻬﺎ«)‪.(١‬‬ ‫ﻭﺍﻟﻤﺴﺎﺟﺪ‪ :‬ﺳﻮﻕ ﻣﻦ ﺃﺳﻮﺍﻕ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻫﻠﻬﺎ‪ :‬ﺿﻴﻒ ﺍﷲ‪ ،‬ﻗﺮﺍﻫﻢ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ‪ .‬ﻭﺗﺤﻔﺘﻬﻢ ﻓﻴﻬﺎ ﺍﻟﺠﻨﺔ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻠﺘﻢ ﻓﻴﻬﺎ ﻓﺎﺭﺗﻌﻮﺍ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻛﻴﻒ ﻧﺮﺗﻊ؟ ﻗﺎﻝ‪» :‬ﻋﻠﻴﻜﻢ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ«)‪.(٢‬‬ ‫ﻭﺍﻟﻤﺴﺎﺟﺪ ﻫﻲ ﻣﺠﺎﻟﺲ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﺣﺼﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺣﺼﻴﻦ‪ ،‬ﻭﺍﻟﺠﻠﻮﺱ‬ ‫ﻓﻴﻬﺎ ﺭﻫﺒﺎﻧﻴﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺃﺩﻳﻤﻮﺍ ﺍﻻﺧﺘﻼﻑ ﺇﻟﻰ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻓﺈﻧﻜﻢ ﻟﻦ ﺗﻌﺪﻣﻮﺍ ﻛﻠﻤﺔ ﺗﺪﻝ‬ ‫ﺃﺧﺎ‬ ‫ﻋﻠﻤﺎ ﻣﺴﺘﻄﺮﻓﺎ‪ ،‬ﺃﻭ ‬ ‫ﻋﻠﻰ ﻫﺪﻯ‪ ،‬ﺃﻭ ﺗﻨﻬﻰ ﻋﻦ ﺭﺩﻯ‪ ،‬ﺃﻭ ﺁﻳﺔ ﻣﺤﻜﻤﺔ‪ ،‬ﺃﻭ ‬ ‫ﻣﺴﺘﻔﺎ ﺩﺍ‪ ،‬ﺃﻭ ﺭﺣﻤﺔ ﻣﻨﺘﻈﺮﺓ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺫﻧﺐ‪ ،‬ﺇﻣﺎ ﺣﻴﺎﺀ ﻭﺇﻣﺎ ﺧﺸﻴﺔ)‪.(٣‬‬ ‫‪ ٣٤٧‬ا`ور  ا‪D D% ++‬ء ا‪ +‬‬ ‫ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﺷﺎﻭﺭﻭﺍ ﻓﻴﻪ ﺧﻴﺎﺭ ﺃﻫﻞ ﺩﻋﻮﺗﻬﻢ‪ ،‬ﻭﺇﻥ ﻣﻦ‬ ‫ﻏﻴﺮ ﻣﻨﺰﻟﻬﻢ‪ ،‬ﺑﻌﺪ ﺍﺗﻔﺎﻕ ﺧﻴﺎﺭ ﺃﻫﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻻ ﺇﻥ ﻟﻢ ﻳﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫ﺧﻴﺎﺭ ﺃﻫﻠﻪ‪ ،‬ﻭﻻ ﻳﻌﺘﺒﺮ ﻏﻴﺮ ﺍﻟﺨﻴﺎﺭ)‪.(٤‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺍﻟﺠﻠﻮﺱ ﻓﻲ ﻣﺼﻼﻩ ﺑﻌﺪ‬ ‫ﺍﻟﺼﺒﺢ‪ ،‬ﺡ‪.٦٧١ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٨/٧‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ ﺑﻠﻔﻆ‪» :‬ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﺮﺗﻊ ﻓﻲ‬ ‫ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ ﻓﻠﻴﻜﺜﺮ ﺫﻛﺮ ﺍﷲ«‪ ،‬ﺡ‪.٢٩٩٤٨ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٩/٧‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٠/٢‬‬ ‫‪261‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪`/ ٣٤٨‬ر‪ t $P‬ا‪D 6# +‬ء ا‪N+‬‬ ‫ﻻ ﻳﺒﻨﻲ ﻓﻴﻪ ﻣﺸﺮﻙ ﻭﻟﻮ ﻟﻢ ﻳﺠﺪﻭﺍ ﻏﻴﺮﻩ ﻭﻋﺒ‪‬ﺮ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﺻﺮﻓﻬﺎ ﺇﻟﻰ ﺍﻟﺤﻈﺮ‪ ،‬ﻭﺃﺟﺎﺯ ﻗﻮﻣﻨﺎ ﺑﻨﺎﺀ ﺍﻟﻤﺸﺮﻙ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻟﻴﺲ ﻣﺎ ﺑﻨﺎﻩ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻻ ﺣﺮﻣﺔ ﻣﺴﺠﺪ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻧﻮﻳﻨﺎﻩ‬ ‫‬‫ﺍﻟﻤﺸﺮﻙ ﻟﻨﺎ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻣﻨﻪ‬ ‫ﺣﻴﻦ ﻭﺿﻊ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻓﺒﻨﻮﻩ ﺑﻨﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻓﻬﻮ ﻣﺴﺠﺪ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﺍﻷﺟﺮﺓ ﻭﻣﺎ ﻳﺒﻨﻰ ﺑﻪ ﻣﻨﻪ)‪.(١‬‬ ‫ﻭﻻ ﺑﺄﺱ ﺑﻤﺎ ﺃﻋﺎﻥ ﺑﻪ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻟﻌﻤﺎﺭﺓ ﺍﻟﻤﺴﺎﺟﺪ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﻫﻞ ﻳﻤﻜﻦ ﻧﺘﻴﺠﺔ ﻟﻈﺮﻭﻑ ﻳﻤﺮ ﺑﻬﺎ‬ ‫ﻣﺴﺠﺪ ﻫﻨﺎ )ﻓﻲ ﺃﻛﺴﻔﻮﺭﺩ( ﺃﻥ ﻳﺴﺠﻞ ﻭﻳﺪﺍﺭ ﺑﻮﺍﺳﻄﺔ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺫﻟﻚ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻗﺤﺎﻡ ﻏﻴﺮﻫﻢ ﻓﻲ ﺫﻟﻚ‬ ‫ﺑﺤﺎﻝ)‪.(٣‬‬ ‫‪ / 6 / ٣٤٩‬أ‪ /‬ال ا‪oD   +‬‬ ‫ﺇﺫﺍ ﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ‬ ‫ﻣﺎﻻ ﻟﺒﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺛﻢ ﻓﻀﻞ ﻣﻨﻪ ﺷﻲﺀ ﺟﻌﻞ ﻓﻲ‬ ‫ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻛﺄﺑﻮﺍﺏ ﻭﺣﺼﺮ ﻭﻗﻨﺪﻳﻞ ﻭﺯﻳﺖ‪ ،‬ﻭﻟﻬﻢ ﺃﻥ ‪‬‬ ‫ﻳﺪﺧﺮﻭﻩ ﻟﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‬ ‫ﻳﻮﻣﺎ ﻣﺎ ﻣﻦ ﺗﺠﺼﻴﺺ ﻭﺗﻘﻮﻳﺔ ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﻣﺎ ﻫﺪﻡ‪ ،‬ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻟﻤﺴﺠﺪ ‬ ‫ﺍﻟﻤﺴﺠﺪ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥/٧‬‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪٢٦٤/٤‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٣/٧‬ ‪ ،١٤‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.٢٧٤/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪262‬‬ ‫‪ ٣٥٠‬اﻹ‪N‬رة ‪ K%‬ا‪ 6# C+‬ا‪ +‬‬ ‫ﻭﻃﻮﺑﺎ ﺃﻭ ﻗﻄﻊ‬ ‫‬‫‬ ‫ﻭﻋﺎﻣﻼ‬ ‫ﺑﺎﻧﻴﺎ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﺴﺘﺄﺟﺮﻭﺍ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ‬ ‫ﺣﺠﺮ ﺃﻭ ﻹﺗﻴﺎﻥ ﺑﺎﻟﻤﺎﺀ ﺃﻭ ﺍﻟﻄﻴﻦ‪ ،‬ﻭﺍﻟﺠﺮﺍﺋﺪ ﻭﺍﻟﺠﺬﻭﻉ ﺍﻟﺘﻲ ﻻ ﻳﺒﻨﻰ ﺍﻟﻤﺴﺠﺪ ﺇﻻ‬ ‫ﺃﻳﻀﺎ ﺇﻃﻌﺎﻡ ﺍﻟﻌﻤﺎﻝ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻟﻠﻤﺴﻠﻤﻴﻦ ‬ ‫‪ ٣٥١‬ا‪ D% $D‬و‪ EI‬أ‪a‬س ‪D‬ء ا‪ +‬‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﻫﺬﺍ‪ :‬ﺃﻥ ﺑﻨﻴﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻗﺮﺑﺔ ﻣﻦ ﺍﻟﻘﺮﺏ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻴﺔ ﻭﻗﺼﺪ‪،‬‬ ‫ﻣﺴﺠﺪﺍ ﺇﻻ ﺑﺎﻟﻨﻴﺔ ﻋﻨﺪ ﺑﻨﺎﺋﻪ؛ ﻷﻥ ﺍﻟﻨﻴﺔ ﻫﻲ ﺍﻟﻤﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺀ‪،‬‬ ‫‬‫ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﺃﻋﻨﻲ ﺑﻨﻴﺎﻥ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺑﻨﻴﺎﻥ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻟﻘﻮﻟﻪ ‪» : ‰‬ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬ ‫ﻭﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ«)‪.(٢‬‬ ‫ﻭﻳﻀﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﺳﺎﺳﻪ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺗﻜﻔﻲ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﻭﺿﻊ ﻃﻴﻨﺔ‬ ‫ﻭﺍﺣﺪﺓ ﺃﻭ ﻃﻮﺑﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺣﺠﺮ ﻭﺍﺣﺪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻫﻮ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﺠﺰﻱ ﻟﻐﻴﺮﻩ‬ ‫ﻣﻤﺎ ﻳﺒﻨﻰ ﺑﺠﻨﺒﻪ ﺃﻭ ﻓﻮﻗﻪ ﺇﺫﺍ ﻧﻮﻯ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﻮﺿﻊ ﺍﻟﻤﺴﺠﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﻟﻪ‬ ‫ﻓﻘﻂ ﺍﺣﺘﺎﺝ ﺃﻥ ﻳﻨﻮﻱ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻠﻤﺎ ﺃﺭﺍﺩ ﺑﻨﺎﺀ ﺃﺳﺎﺱ ﻧﻮﻯ ﻟﻤﺎ ﻳﺒﻨﻴﻪ ﻓﻲ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺃﻭ ﻧﻮﻯ ﻟﻨﺼﻒ ﻳﻮﻡ ﺃﻭ ﺃﻗﻞ ﺃﻭ‬ ‫‬‫ﻳﻮﻣﻪ ﺟﺎﺯ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻧﻮﻯ ﻟﻴﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ‬ ‫ﺃﻛﺜﺮ‪ ،‬ﻭﻳﻜﻔﻲ ﻛﻞ ﺑﺎﻥ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻧﻮﻳﺖ‪ ،‬ﻭﺻﺪﻗﻮﻩ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﻳﺠﺰﻱ ﺃﻥ‬ ‫ﻳﻨﻮﻱ ﻟﻠﻜﻞ ﻋﻨﺪ ﺍﻟﻮﺿﻊ ﺍﻷﻭﻝ؟ ﻗﻠﺖ‪ :‬ﻷﻧﻪ ﺃﺳﺎﺱ ﻟﻤﺎ ﻓﻮﻗﻪ ﻷﻧﻪ ﻳﺮﻛﺐ ﻋﻠﻴﻪ‬ ‫ﻭﻟﻤﺎ ﺑﺠﻨﺒﻪ ﻷﻧﻪ ﻳﺴﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﺷﺮﻭﻉ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻛﻤﺎ ﻳﺠﺰﻱ ﺃﻥ ﻳﻨﻮﻱ ﺭﻓﻊ‬ ‫ﺍﻟﺤﺪﺙ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺨﺼﻴﺺ ﺍﻟﻨﻴﺔ ﻟﻤﺎ‬ ‫ﻳﺒﻨﻰ ﻓﻮﻕ ﺍﻷﺳﺎﺱ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺠﺪﺍﺭ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻋﻨﻰ ﺍﻟﺒﺎﻧﻲ ﻋﻨﺪ ﺑﻨﺎﺀ ﺑﻌﻀﻪ ﺃﻧﻪ ﻣﻦ‬ ‫ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻧﺰﻋﻪ ﻭﺃﻋﺎﺩﻩ ﻟﻠﻤﺴﺠﺪ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ ﻻ ﻣﻤﺎ ﺟﻌﻞ ﻟﻠﻤﺴﺠﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٣٦/٥‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺡ‪ ،١ :‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٣٠/٢‬ ‪.٦٣١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٣٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦٣٠/٢‬ ‪ ،٦٣١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٢٤٨/٢‬‬ ‫‪263‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪% ٣٥٢‬م ا‪Ja‬ر ا‪ & $D‬ل ‪#‬ة ا‪D‬ء‬ ‫ﺇﻥ ﻟﻢ ﺗﺤﻀﺮ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻟﻢ ﻳﻀﺮ ﻋﺪﻡ ﺣﻀﻮﺭﻫﺎ ﺇﻥ ﺳﺒﻘﺖ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ‬ ‫ﻧﻴﺔ ﺑﻌﺪﻫﺎ ﺗﻔﺴﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﻧﻮﻭﺍ ﻭﺿﻊ ﺍﻷﺳﺎﺱ ﻟﻠﻤﺴﺠﺪ ﻓﻠﻤﺎ ﺷﺮﻋﻮﺍ ﻓﻲ‬ ‫ﺍﻟﻮﺿﻊ ﻟﻢ ﻳﺘﺬﻛﺮﻭﺍ ﺃﺟﺰﺃ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺷﺮﻋﻮﺍ ﻓﻴﻪ ﻋﻠﻰ ﻧﻴﺔ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﻼ ﻳﺠﺰﺋﻬﻢ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻧﻈﺮ ﺇﻥ ﻭﺿﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬ ‫ﻋﻠﻰ ﻧﻴﺔ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻣﺎ ﻭﺿﻊ ﻋﻠﻰ ﻏﻴﺮ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﻴﻨﺰﻉ ﻭﻳﻌﺎﺩ ﻋﻠﻰ ﻧﻴﺘﻪ)‪.(١‬‬ ‫‪ AH ٣٥٣‬ا‪  +‬إ‪ K,/ K‬وا!‪r‬‬ ‫ﻻ ﻳﺠﻌﻞ ﻣﺼﻠﻰ ﺇﻥ ﻭﺿﻊ ﺍﻷﺳﺎﺱ ﻋﻠﻰ ﻧﻴﺔ ﻣﺴﺠﺪ ﻛﻌﻜﺴﻪ؛ ﺃﻱ‪ :‬ﻻ ﻳﺠﻌﻞ‬ ‫ﻣﺴﺠﺪﺍ ﺇﻥ ﻭﺿﻊ ﻋﻠﻰ ﻧﻴﺔ ﻣﺼﻠﻰ‪ ،‬ﻭﻣﺎ ﺃﺳﺲ ﻟﻤﺼﻠﻰ ﺛﻢ ﺃﺭﻳﺪ ﺭﺩﻩ ﻟﻤﺴﺠﺪ ﻧﺰﻉ‬ ‫‬ ‫ﻭﺭﺩ ﻋﻠﻴﻪ ﺑﻮﺿﻊ ﺛﺎﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺳﺲ ﺑﻌﺾ ﻟﻤﺴﺠﺪ ﻭﺑﻌﺾ ﻟﻐﻴﺮﻩ ﺛﻢ ﺃﺭﻳﺪ ﺭﺩ‬ ‫ﺍﻟﻜﻞ ﺇﻟﻴﻪ‪ ،‬ﻧﺰﻉ ﺍﻟﺒﻌﺾ ﺍﻟﻤﻮﺿﻮﻉ ﻟﻐﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﻭﺿﻊ ﺑﻨﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻻ ﺇﻥ‬ ‫ﺃﺭﻳﺪ ﺭﺩ ﺍﻟﻜﻞ ﻟﻐﻴﺮﻩ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺭﺩ ﻣﺎ ﻭﺿﻊ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺑﻌﺾ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻰ ﺑﺤﻜﻢ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺠﻮﺯ ﺭﺩﻩ ﻟﻐﻴﺮ‬ ‫ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫‪ $D 6D / ٣٥٤‬ا‪  +‬وإن  ! ‪ /‬ا‬ ‫ﺇﻥ ﺑﻨﻲ ﻣﺴﺠﺪ ﻟﺤﺎﺋﻂ ﺩﺍﺭ ﺃﻭ ﺑﻴﺖ‪ ،‬ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻭﺳﺎﺋﺮ ﺍﻟﺤﻴﻄﺎﻥ ﻭﻟﻮ ﺳﻮﺭ‬ ‫ﺍﻟﺒﻠﺪ‪ ،‬ﺃﻱ‪ :‬ﺑﻨﻲ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻬﻮ ﻣﺴﺠﺪ ﻻ ﺣﺎﺋﻂ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﻌﻄﻒ ﺑﻼ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﺪﺍﺭ ﺃﻭ ﺍﻟﺒﻴﺖ ﺍﻟﻤﺒﻨﻲ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٦/٥‬ ‪.٢٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٧/٥‬ ‪.٢٣٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪264‬‬ ‫»ﻫﻮ« ﺿﻤﻦ ﻻ ﺍﻟﻌﺎﻃﻔﺔ ﻣﻌﻨﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﻨﻘﻄﻊ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺤﺎﺋﻂ ﻻ ﻳﺘﻮﻫﻢ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻨﻔﻰ ﻋﻦ ﻫﺬﺍ‬‫ﻣﺴﺠﺪﺍ‬ ‫‬‫ﺃﻧﻪ ﻣﺴﺠﺪ ﺇﺫ ﻻ ﻳﻜﻮﻥ ﺍﻟﺤﺎﺋﻂ ﻭﺣﺪﻩ‬ ‫ﻣﺴﺠﺪﺍ‪.‬‬ ‫‬‫ﺍﻟﺤﺎﺋﻂ ﻛﻮﻧﻪ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﺇﺫ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻤﺒﻨﻲ ﺇﻟﻰ ﺣﺎﺋﻂ‬ ‫ﺑﻌﻀﺎ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﺳﻤﻪ ﻳﻘﻊ ﻋﻠﻰ‬ ‫ﺑﻌﻀﻪ ﻣﺴﺠﺪ ﻭﺑﻌﻀﻪ ﻏﻴﺮ ﻣﺴﺠﺪ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ‬ ‫ﺣﺎﺋﻄﻪ ﻭﺧﺸﺒﻪ ﻭﻃﻴﻨﻪ ﻭﺗﺮﺍﺑﻪ ﻭﺃﺭﺿﻪ ﻭﺳﻘﻔﻪ ﻇﻬﺮﻩ ﻭﺑﻄﻨﻪ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺩﺍﺭ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﺎﺋﻂ ﻭﻛﺬﺍ ﺇﻥ ﺑﻨﻲ ﻣﺴﺠﺪ ﻟﺠﺒﻞ ﺃﻭ ﻟﻨﺨﻠﺔ‪.‬‬ ‫ﻣﺴﺠﺪﺍ‪،‬‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺠﺒﻞ ﻭﺍﻟﻨﺨﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻮﻥ‬ ‫‬‫ﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ‬ ‫ﻭﻛﺬﺍ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻛﺸﺠﺮﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺛﺒﻮﺕ ﺫﻟﻚ ﺍﻟﺨﻼﻑ ﻃﺎﻝ ﺍﻟﺤﺎﺋﻂ‬ ‫ﺷﺒﺮﺍ ﺃﻭ ﺃﻗﻞ)‪.(١‬‬ ‫ﻭﺍﻟﺠﺒﻞ ﻭﻧﺤﻮﻫﻤﺎ ﺃﻡ ﻻ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺜﺮ ﻋﺮﺿﻬﻤﺎ ﺃﻡ ﻗ ‪‬ﻞ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫‪D ٣٥٥‬ء ا‪ a K%  +‬ا€‬ ‫ﺇﻥ ﺑﻨﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﺳﻘﻒﺳﻘﻒ ﺑﻴﺖ ﺃﻭ ﺩﺍﺭﺃﻭ ﺩﻛﺎﻥ ﻓﻠﻴﺲ ﺑﻤﺴﺠﺪ؛‬ ‫ﺑﻌﻀﺎ ﻣﻨﻪ‪ ،‬ﻓﻤﺎ ﺑﻨﻲ ﻟﻐﻴﺮﻩ‬ ‫ﻣﺴﺠﺪﺍ ﻭﻻ ‬ ‫‬‫ﻷﻧﻬﻤﺎﺃﻱ‪ :‬ﺍﻟﺴﻘﻒ ﻭﺍﻟﺪﻛﺎﻥﻟﻴﺴﺎ‬ ‫ﻻ ﻳﻜﻮﻥ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﺑﻌﻀﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﺑﻴﻦ‬ ‫ﺍﻟﺠﺪﺭ ﺍﻟﻤﺒﻨﻴﺔ ﺑﻨﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻛﻠﻬﺎ ‬ ‫ﺳﻘﻔﺎ ﺃﻭ ﺩﻛﺎ ﻧﺎ ﻓﻠﻴﺴﺖ ﺑﻤﺴﺠﺪ ﻷﻧﻬﺎ ﺑﻨﺎﺀ ﺑﻨﻲ‬ ‫ﻣﺴﺠﺪﺍ‬ ‫‬‫ﻟﻐﻴﺮ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﺍﻟﺠﺪﺭ ﻣﺴﺠﺪ ﻷﻥ ﺍﻟﺠﺪﺍﺭ ﻭﺣﺪﻩ ﻻ ﻭﺟﻪ ﻟﻜﻮﻧﻪ‬ ‫ﻷﻧﻪ ﻻ ﻳﺘﺄﺗﻰ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺍﻷﺭﺽ ‬ ‫ﺳﻘﻔﺎ ﺃﻭ ﺩﻛﺎ ﻧﺎ ﻭﺑﻌﻀﻬﺎ ﻏﻴﺮ ﺫﻟﻚ‬ ‫ﻣﺴﺠﺪﺍ ﻭﻟﻮ‬ ‫‬‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺳﻘﻒ ﺍﻟﻤﺴﺠﺪ‬ ‫‬‫ﻛﺎﻥ ﻏﻴﺮ ﺍﻟﺴﻘﻒ ﻭﺍﻟﺪﻛﺎﻥ‬ ‫ﻣﺴﺠﺪﺍ ﻭﺣﻮﻁ ﻋﻠﻴﻪ ﻭﺟﻌﻞ ﻓﻴﻪ ﺍﻟﻤﺤﺮﺍﺏ‬ ‫‬‫ﺳﻘﻒ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﺑﻨﻴﺔ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻟﻮ ﻓﻮﻕ ﻣﺤﺮﺍﺏ ﺍﻷﺭﺽ‪ ،‬ﺑﺪﻟﻴﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻮﻕ ﺍﻟﻤﺴﺠﺪ ﻭﻛﺮﺍﻫﺘﻬﺎ‬ ‫ﻋﻨﺪ ﺑﻌﺾ ﻭﻓﺴﺎﺩﻫﺎ ﻋﻨﺪ ﺁﺧﺮ ﻟﻐﻴﺮ ﺿﺮﻭﺭﺓ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٨/٥‬ ‪ ،٢٣٩‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣١/٢‬‬ ‫‪265‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺑﻌﻀﺎ ﻟﻠﻤﺴﺠﺪ ﻓﺈﻧﻪ ﻗﺪ ﻣﺮ ﺃﻥ ﺳﻘﻒ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻣﺮ ‬ ‫ﻣﺴﺠﺪﺍ ﻳﺤﺎﻁ ﺑﻪ ﻓﺈﻥ‬ ‫‬‫ﻟﻜﻦ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﺼﺢ ﺟﻌﻠﻪ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺇﻧﻤﺎ ﻫﻮ ﻣﺎ ﻳﺪﻭﻡ‪ ،‬ﻭﺍﻟﺴﻘﻒ ﻗﺪ ﻳﻘﻊ)‪.(١‬‬ ‫‪D ٣٥٦‬ء ا‪t K%  +‬ر أو ‪S‬ة‬ ‫ﺇﻥ ﺑﻨﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﻏﺎﺭ ﺃﻭ ﻓﻲ ﺣﻔﺮﺓ؛ ﺑﺄﻥ ﺣﻔﺮﻭﺍ ﻭﺑﻨﻮﺍ ﻣﻦ ﺃﺳﻔﻞ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻣﺤﻔﻮﺭﺍ ﻓﻴﻜﻮﻥ ﺍﻟﺒﻨﺎﺀ‬ ‫‬‫‬ ‫ﻣﺘﺴﻔﻼ‬ ‫ﺍﻟﺤﻔﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻗﻲ ﺃﺳﻔﻠﻬﺎ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻓﺈﻥ ﺣﻔﺮﻭﺍ ﺣﻔﺮﺓ ﻭﻟﻢ ﻳﺒﻦ‬ ‫‬‫ﺳﻘﻒ ﺍﻟﻐﺎﺭ ﻣﺼﻨﻮ ﻋﺎ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‬ ‫ﺟﻮﺍﻧﺒﻪ ﻓﻘﻮﻻﻥ ﻓﻲ ﻛﻮﻧﻪ ﻣﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﺣﻔﺮﻭﺍ ﺣﻔﺮﺓ ﻭﺑﻨﻮﺍ ﻋﻠﻰ ﺃﻋﻠﻰ ﺟﻮﺍﻧﺒﻬﺎ‬ ‫ﻣﺴﺠﺪﺍ‪،‬‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻭﺑﻌﻀﻪ ﻏﻴﺮ ﻣﺴﺠﺪ ﺟﻌﻞ ﺍﻟﺤﻔﺮﺓ‬ ‫‬‫ﻓﻤﻦ ﺃﺟﺎﺯ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﺑﻌﻀﻪ‬ ‫‬ ‫ﺳﺎﻓﻼ ﺇﻟﻰ ﺃﺳﻔﻞ ﺍﻟﺤﻔﺮﺓ‪ ،‬ﻭﻣﻦ‬ ‫ﻣﺴﺠﺪﺍ ﻫﻮ ﻣﺎ ﺭﺩ ﺍﻟﺒﻨﺎﺀ‬ ‫‬‫ﻭﺍﻟﺒﻌﺾ ﺍﻟﺬﻱ ﻟﻴﺲ‬ ‫ﺃﻳﻀﺎ ﻣﺴﺠﺪ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﻣﺴﺠﺪﺍ ﺑﻼ ﺷﺮﻁ ﺑﻨﺎﺀ ﻓﻬﺬﺍ ﺍﻟﺒﻌﺾ ﻋﻨﺪﻩ ‬ ‫‬‫ﺃﺟﺎﺯ ﻛﻮﻥ ﺍﻟﺸﻲﺀ‬ ‫ﻣﺴﺠﺪﺍ ﺇﺫﺍ ﺣﻔﺮﺕ ﺑﻨﻴﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺒﻦ ﻓﻴﻬﺎ ﺷﻲﺀ‪.‬‬ ‫‬‫ﻓﻴﺠﻮﺯ ﺍﺗﺨﺎﺫ ﺍﻟﺤﻔﺮﺓ‬ ‫ﻣﺴﺠﺪﺍ ﻣﻦ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻔﺮ ﻏﺎﺭ‪ ،‬ﺃﻭ ﺻﻨﻊ ﻋﺮﻳﺶ‪ ،‬ﺃﻭ ﺧﺺ ﺃﻭ ﺟﺐ‪ ،‬ﻭﻋﻨﻲ‬ ‫ﻣﺴﺠﺪﺍ ﻗﻮﻻﻥ)‪.(٢‬‬ ‫‬‫ﺃﻭﻝ ﺍﻟﻌﻤﻞ ﻓﻔﻲ ﺻﺤﺔ ﻛﻮﻧﻪ‬ ‫)‪(٣‬‬ ‫ز ‪D‬ء ا‪  +‬‬‫‪ / ٣٥٧‬‬ ‫ﻳﺠﻮﺯ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﺑﺄﻋﻮﺍﺩ ﻭﺧﺸﺐ ﻓﻲ ﺍﻷﺭﺽ ﺃﻭ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺑﻨﺎﺅﻩ‬ ‫ﺑﻔﻀﺔ ﻭﻛﻞ ﻣﺎ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺖ ﺃﺭﺿﻪ ﻣﻤﺎ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﺟﺪﺭﻩ ﻣﻤﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٩/٥‬ ‪ ،٢٤٠‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٠/٥‬‬ ‫)‪ (٣‬ﻧﻘﻞ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﺍﻟﻄﻴﺐ ﺍﻟﻄﺒﺮﻱ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﻠﺒﻦ ﺍﻟﻤﻌﺠﻮﻥ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺠﺎﺳﺘﻪ ﻭﻳﻄﻬﺮ ﺑﺎﻟﻐﺴﻞ ﻇﺎﻫﺮﻩ ﺩﻭﻥ ﺑﺎﻃﻨﻪ ﻋﻠﻰ ﺍﻟﺠﺪﻳﺪ ﺍﻷﺻﺢ‪.‬‬ ‫ﺑﺎﻟﻤﺎﺀ ﺍﻟﻨﺠﺲ ‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٠٢/٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪266‬‬ ‫ﺃﻳﻀﺎ ﺍﻷﻭﻟﻰ ﺇﺳﻘﺎﻃﻬﻤﺎ ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﺇﺫ ﻻ ﻭﺟﻪ‬ ‫ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﺟﺎﺯ‪ ،‬ﻭﻋﻠﻴﻪ ‬ ‫ﻻﺳﺘﻨﺎﺩ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺇﺭﺍﺩﺓ ﻛﺒﺮﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺃﺣﺪ‬ ‫ﻭﺟﻬﻲ ﻣﺜﺎﺭﻩ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺃﻇﻬﺮﻳﺔ ﻛﻮﻥ ﺍﻟﻤﺴﺠﺪ ﺑﺒﻨﺎﺀ)‪.(١‬‬ ‫‪ ٣٥٨‬ا‪GH‬ذ ا‪ + ]k‬‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﻌﺮﻑ ﻟﻠﻤﺴﺠﺪ ﻃﺮﻳﻖ‪ ،‬ﺣﻜﻢ ﻟﻪ ﺑﻄﺮﻳﻖ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻤﻮﺍﺿﻊ‬ ‫ﺇﻟﻴﻪ‪ .‬ﻭﺍﻟﺜﻤﻦ ﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ ﻓﻲ ﺑﻴﺖ ﻣﺎﻝ ﺍﷲ‪ ،‬ﻭﻃﺮﻳﻖ ﺍﻟﻤﺴﺠﺪ ﻗﻴﻞ‪ :‬ﺫﺭﺍﻋﺎﻥ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺃﺫﺭﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻤﺴﺠﺪ ﻣﺎﻝ‪ ،‬ﺃﺩﻯ ﺍﻟﺜﻤﻦ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪9 ٣٥٩‬م ا‪ ,  +‬ا دة ‪ #‬أو إ‪.‬ﻼ‬ ‫ﺻﻐﻴﺮﺍ ﻭﺃﺭﻳﺪ ﻛﺒﺮﻩ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺇﻥ ﺃﺳﺲ ﻣﺴﺠﺪ ﺛﻢ ﺃﺭﻳﺪ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﺑﻬﺪﻣﻪ ﻛﻠﻪ ﻭﺇﻥ ﻟﻠﻤﺤﺮﺍﺏ‪ ،‬ﻛﻤﺎ ﻫﺪﻡ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺪﺍﺋﺮ ﺑﺎﻟﻜﻌﺒﺔ ﻛﻠﻪ ﻭﻭﺳﻊ ﻛﻤﺎ ﻫﻮ‬ ‫ﺍﻵﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻫﺪﻣﻪ ﻟﻠﺰﻳﺎﺩﺓ ﻣﻦ ﺧﻠﻒ ﻻ ﻫﺪﻣﻪ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤١/٥‬ ‪.٢٤٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٢/٧‬‬ ‫)‪ (٣‬ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺇﺫﺍ ﺗﻌﻄﻞ ﺍﻟﻤﺴﺠﺪ ﺑﺘﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺒﻠﺪ ﺃﻭ ﺧﺮﺍﺑﻬﺎ ﺃﻭ ﺑﺨﺮﺍﺏ ﺍﻟﻤﺴﺠﺪ ﻓﻼ‬ ‫ﻋﺒﺪﺍ ﺛﻢ ﺯﻣﻦ ﻻ ﻳﻌﻮﺩ‬ ‫ﻣﻤﻠﻮﻛﺎ ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﺤﺎﻝ ﻭﻻ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﻋﺘﻖ ‬ ‫‬‫ﻳﻌﻮﺩ‬ ‫ﻣﻤﻠﻮﻛﺎ‪ ،‬ﺛﻢ ﺇﻥ ﺧﻴﻒ ﺃﻥ ﺗﻨﻘﻀﻪ ﺍﻟﺸﻴﺎﻃﻴﻦ‪ ،‬ﻧﻘﺾ ﻭﺣﻔﻆ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳﺒﻨﻲ ﺑﻨﻘﻀﻪ‬‫‬ ‫ﻣﺴﺠﺪﺍ ﺁﺧﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ ﻭﺍﻟﻤﺘﻮﻟﻲ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺘﻮﻟﻲ‪ :‬ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻨﻘﻞ ﺇﻟﻰ‬ ‫‬ ‫ﺃﻗﺮﺏ ﺍﻟﺠﻬﺎﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻧﻘﻞ ﺇﻟﻰ ﺍﻟﺒﻌﻴﺪ ﺟﺎﺯ‪ ،‬ﻭﻻ ﻳﺼﺮﻑ ﺍﻟﻨﻘﺾ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻛﺎﻟﺮﺑﺎﻃﺎﺕ‬ ‫ﻭﺍﻟﻘﻨﺎﻃﺮ ﻭﺍﻵﺑﺎﺭ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻋﻜﺴﻪ‪ ،‬ﻷﻥ ﺍﻟﻮﻗﻒ ﻻﺯﻡ‪ ،‬ﻭﻗﺪ ﺩﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ ﺗﺒﺪﻳﻞ‬ ‫ﺍﻟﻤﺤﻞ ﺩﻭﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‪ :‬ﻻ ﻳﺠﻮﺯ ﻧﻘﺾ ﺍﻟﻤﺴﺠﺪ ﻭﻻ ﺑﻴﻌﻪ ﻭﻻ ﺗﻌﻄﻴﻠﻪ ﻭﺇﻥ ﺧﺮﺑﺖ ﺍﻟﻤﺤﻠﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻊ ﺍﻟﻤﺴﺠﺪ ﺑﺨﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻩ ﻛﺨﺸﺐ ﺗﺸﻌﺚ ﻭﺧﻴﻒ ﺳﻘﻮﻃﻪ ﻭﻟﻢ ﻳﻮﺟﺪ‬ ‫ﻣﺎ ﻳﻌﻤﺮ ﺑﻪ ﻓﻴﺒﺎﻉ ﻭﻳﺼﺮﻑ ﺛﻤﻨﻪ ﻓﻲ ﻣﺜﻠﻪ ﺃﻭ ﺑﻌﺾ ﻣﺜﻠﻪ ﻧﺺ ﻋﻠﻴﻪ ﺃﺣﻤﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺧﺸﺒﺎﺕ ﻟﻬﺎ ﻗﻴﻤﺔ ﺟﺎﺯ ﺑﻴﻌﻬﺎ ﻭﺻﺮﻑ ﺛﻤﻨﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻳﺤﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺧﻮﻓﺎ ﻣﻦ‬ ‫ﻗﺬﺭﺍ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٢٨/٣٧‬‬ ‫ﺍﻟﻠﺼﻮﺹ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺿﻌﻪ ‬ ‫‪267‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻏﻴﺮ ﺧﻠﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺇﻻ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﻣﺤﺮﺍﺑﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻟﻬﺪﻡ ﺑﻘﺼﺪ ﻧﻘﺼﺎﻥ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﺟﺎﺯ ﺗﺠﺪﻳﺪ ﺍﻟﺤﻴﻄﺎﻥ ﺇﻥ ﺿﻌﻔﺖ ﻭﺧﻴﻒ ﺳﻘﻮﻃﻬﺎ‪ ،‬ﻭﺟﺎﺯ ﻫﺪﻣﻪ ﻟﺼﻼﺡ‬ ‫ﻭﻟﻮ ﺑﻨﺎﻩ ﻏﻴﺮ ﻫﺎﺩﻣﻪ‪ ،‬ﻭﻻ ﺗﺒﺎﻋﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻫﺪﻣﻪ ﻟﻔﺴﺎﺩﻩ ﻓﻴﺘﺒﻊ ﺑﻪ ﻭﻟﻮ ﺑﻨﺎﻩ‬ ‫ﻏﻴﺮﻩ ﺑﻌﺪﻩ‪ ،‬ﻭﻳﻌﻄﻲ ﻣﺎ ﻟﺰﻣﻪ ﺑﻬﺪﻣﻪ ﻟﻘﺎﺋﻤﻪ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪،‬‬ ‫ﻳﻮﻣﺎ ﺃﻭ‬ ‫ﻭﺇﻥ ﺑﻨﺎﻩ ﺃﺣﺪ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻬﺎﺩﻡ ﺃﻭ ﺑﺄﻣﺮ ﺍﻟﻬﺎﺩﻡ ﺃﺟﺰﺃ ﺍﻟﻬﺎﺩﻡ‪ ،‬ﻭﺇﻥ ﺍﻧﻬﺪﻡ ‬ ‫ﺿﻌﻒ ﻓﺒﻨﺎﻩ ﺃﻭ ﻗﻮﺍﻩ ﺑﻤﺜﻞ ﻣﺎ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺑﺮﺉ)‪.(١‬‬ ‫‪ ٣٦٠‬ر‪ a E#‬ا‪  +‬و‪JS3‬‬ ‫ﻳﺠﻮﺯ ﺭﻓﻊ ﺳﻘﻒ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﺧﻔﻀﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺃﻣﻜﻨﻬﻢ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ‬ ‫ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺧﻔﻀﻪ ﻷﻧﻪ ﻧﻘﺼﺎﻥ ﻣﻨﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺤﺎﺝ ﻳﻮﺳﻒ ﻓﻲ ﺗﺮﺗﻴﺐ ﻟﻘﻂ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻬﺪﻡ‪ ،‬ﻫﻞ ﻳﻬﺪﻡ ﻭﻳﺼﻠﺢ؟ ﻗﺎﻝ‪ :‬ﺣﺘﻰ ﻳﻨﻬﺪﻡ ﻭﻳﺒﻨﻰ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‪ :‬ﻻ ﺃﺭﻯ ﻧﻘﻀﻬﺎ ﻳﻌﻨﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻫﻲ ﻗﺎﺋﻤﺔ‬ ‫ﻟﺘﺠﺪﺩ ﺃﻓﻀﻞ ﻣﻤﺎ ﻫﻲ‪ ،‬ﻷﻧﻲ ﻻ ﺁﻣﻦ ﺃﻥ ﻳﺤﺪﺙ ﻣﺎ ﻳﺤﺪﺙ ﻗﺒﻞ ﺗﻤﺎﻣﻬﺎ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻻ ﺑﺄﺱ ﺑﻨﻘﻀﻬﺎ ﻟﺘﺠﺪﺩ ﺃﺣﺴﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺯﺍﻟﺖ ﻗﺒﻠﺔ‬ ‫ﻣﺴﺠﺪ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﺟﺎﺯ ﻧﻘﻀﻪ ﻭﺍﺳﺘﻘﺒﺎﻟﻪ ﺑﻞ ﻭﺟﺒﺎ‪.‬‬ ‫ﻭﻓﻴﻪ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‪ :‬ﺃﻧﻪ ﻻ ﻳﻨﻘﺺ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺟﺎﺯ ﺗﻮﺳﻴﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻌﻞ ﻟﻬﺎ ﺃﺻﻠﺢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺗﺮﻓﻊ ﺍﻟﺼﺮﺣﺔ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﻏﻤﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ﺇﺫﺍ‬ ‫ﻗﺼﺮ‪ ،‬ﻭﺭﺃﻯ ﺍﻟﺠﻤﺎﻋﺔ ﺭﻓﻌﻪ ﺃﺻﻠﺢ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٢/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨ ،١٣/٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٢/٥‬ ‪ ،٢٤٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨ ،١٦/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪268‬‬ ‫‪ ٣٦١‬زدة ا‪D 6# +‬ء ا‪/ /  +‬‬ ‫ﻣﻦ ﺯﺍﺩ ﻓﻲ ﻣﺴﺠﺪ ﻣﻦ ﻣﺎﻟﻪ ﻻ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻭﻳﻜﻮﻥ‬ ‫ﺇﺻﻼﺡ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﻣﺎﻝ ﻣﺤﺪﺛﻬﺎ ﺃﻭ ﻣﺎﻝ ﻗﺎﺋﻢ ﺑﺎﻹﺻﻼﺡ‪ ،‬ﻻ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫ﻭﻣﻦ ﺃﻭﺻﻰ ﻟﻤﺴﺠﺪ ﺑﻮﺻﻴﺔ ﺃﻭ ﺃﻋﻄﺎﻩ ﻋﻄﻴﺔ ﺑﻌﺪ ﺃﻥ ﺯﻳﺪ ﻓﻴﻪ ﺗﺸﺎﺭﻙ ﺍﻷﻭﻝ‬ ‫ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﻤﺮ ﺑﺎﻟﻤﺎﻝ ﺍﻟﻘﺪﻳﻢ ﺇﻻ ﺍﻟﻘﺪﻳﻢ ﻣﻨﻪ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‪ :‬ﻻ ﻳﻐﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻋﻦ ﺃﺳﺎﺳﻪ ﻭﻻ ﻋﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻻ ﻳﻌﻤﺮ‬ ‫ﻭﺍﺳﻌﺎ‬ ‫‬‫ﺑﻌﻀﻪ ﻭﻳﺨﺮﺏ ﺑﻌﻀﻪ‪ ،‬ﻭﺇﻥ ﻗﺼﺮ ﺑﺎﺑﻪ ﺟﺎﺯ ﺃﻥ ﻳﺮﻓﻊ ﻭﻳﻀﻴﻖ ﺇﻥ ﻛﺎﻥ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﻌﻜﺴﻪ‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﺾ ﺃﻥ ﻳﺘﺮﻙ ﺑﺤﺎﻟﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺗﺮﻛﻪ ﻳﻀﺮ ‬ ‫ﺻﻼﺣﺎ ﻟﻪ ﻭﻻ ﻳﺼﻨﻊ ﺫﻟﻚ ﻟﺘﺮﻓﻴﻪ‬ ‫‬‫ﻻ ﻳﺰﺍﺩ ﻓﻲ ﺑﻨﺎﺋﻪ ﻭﻻ ﻳﻨﻘﺺ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻌﻤﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﻏﻤﻲ ﻋﻠﻴﻪ ﺑﺠﺮﻳﺪ ﻓﺄﺭﺍﺩﻭﺍ ﻛﺴﺮﻩ ﻭﻳﺒﻨﻰ ﻓﻴﻪ ﺑﻨﻘﺾ ﻭﺭﺃﻭﻩ‬ ‫ﺃﺻﻠﺢ ﺟﺎﺯ‪ ،‬ﻭﻳﻌﻄﻰ ﻛﺮﺍﺅﻩ ﻣﻦ ﻣﺎﻟﻪ)‪.(١‬‬ ‫‪ 6# C  / ٣٦٢‬ا‪,+  +‬‬ ‫ﻳﺠﻌﻞ ﻋﻨﺪ ﺑﻨﺎﺋﻪ ﻭﺑﻌﺪ ﺑﻨﺎﺋﻪ ﻓﻲ ﺣﻴﻄﺎﻧﻪ ﻭﻋﻤﺪﻩ ﺃﻭﺗﺎﺩ ﻟﻴﻌﻠﻖ ﺑﻬﺎ ﻗﺮﺑﺔ ﻣﺎﺀ ﺃﻭ‬ ‫ﻧﺤﻮﻫﺎ‪ ،‬ﻭﺃﻋﻮﺍﺩ ﺑﻴﻦ ﻋﻤﺪﻩ‪ ،‬ﻭﻛﻮﺍﺕ ﻭﺇﻥ ﻏﻴﺮ ﻧﺎﻓﺬﺍﺕ ﻟﺼﻼﺣﻪ‪ ،‬ﻭﺻﻼﺡ ﻋﻤﺎﺭﻩ‪،‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻧﺖ ﻧﺎﻓﺬﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﻓﺬﺓ ﻟﻠﻀﻮﺀ‬ ‫‬‫ﻣﺜﻞ ﺃﻥ ﻳﺠﻌﻞ ﻓﻴﻬﻦ ﻣﺼﺎﺑﻴﺢ ﻭﻻ‬ ‫ﻭﺭﺅﻳﺔ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻐﺮﻭﺏ ﻭﻧﺤﻮ ﺫﻟﻚ ﺃﻭﻟﻰ ﻭﺃﻋﻈﻢ ﻣﻨﻔﻌﺔ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻮﺗﺪ ﻓﻲ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ ﻭﺗﺪ ﻟﻘﺮﺑﺔ ﻣﺎﺀ ﻟﻌﻤﺎﺭﻩ ﺇﻥ‬ ‫ﻛﺎﻥ ﻻ ﻳﻀﺮ ﺍﻟﻤﺼﻠﻴﻦ ﻭﻻ ﻳﺘﻮﻟﺪ ﻣﻨﻪ ﺿﺮ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ﻭﻟﻮ ﻟﻢ ﻳﺴﺒﻖ‪ ،‬ﻭﺗﻨﺼﺐ‬ ‫ﻓﻴﻪ ﺧﺸﺒﺔ ﻭﻳﻌﻠﻖ ﺍﻟﺤﺒﻞ ﻓﻲ ﺟﺬﻋﻪ ﻟﻠﻤﺤﺠﻦ ﻭﺃﻥ ﺗﺤﻔﺮ ﻓﻲ ﺟﺪﺍﺭﻩ ﻛﻮﺓ‬ ‫ﻟﻠﺴﺮﺍﺝ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٣/٥‬ ‪ ،٢٤٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥/٣ ،٦٣٢/٢‬‬ ‫‪269‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ „# ٣٦٣‬ا‪ D‬ا‪ c#‬و‪ 6# Ft‬ا‪ +‬‬ ‫ﺟﺎﺯ ﻏﻠﻖ ﻧﺎﻓﺬﺓ‪ ،‬ﻭﻓﺘﺤﻬﺎ ﻋﻨﺪ ﺑﻨﺎﺋﻪ ﻭﺑﻌﺪﻩ؛ ﻷﻥ ﺫﻟﻚ ﻛﻠﻪ ﺑﺤﺴﺐ ﺍﻟﻤﺼﻠﺤﺔ‪،‬‬ ‫ﻭﻗﺪ ﺟﺎﺯ ﺇﺯﺍﻟﺔ ﺍﻟﺤﺎﺋﻂ ﻛﻠﻪ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺴﺠﺪ ﻓﻜﻴﻒ ﻻ ﻳﺠﻮﺯ ﺇﺣﺪﺍﺙ ﻛﻮﺓ‬ ‫ﻧﺎﻓﺬﺓ ﺃﻭ ﻏﻴﺮ ﻧﺎﻓﺬﺓ ﻭﺇﻏﻼﻕ ﻧﺎﻓﺬﺓ ﻭﻓﺘﺢ ﻏﻴﺮ ﻧﺎﻓﺬﺓ ﻭﺍﻟﻤﺼﻠﺤﺔ ﻻ ﺗﺪﻓﻊ؟ ﻭﺃﻣﺎ‬ ‫ﻗﻮﻝ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻻ ﻳﺤﺪﺛﻮﺍ ﻓﻴﻪ ﻛﻮﺓ ﻟﻢ ﺗﻨﻔﺬ ﻛﺎﻹﻳﻀﺎﺡ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺤﺘﺞ ﺇﻟﻴﻬﺎ ﺇﻻ ﻟﺘﺰﻳﻴﻦ ﺃﻭ ﻣﻨﻔﻌﺔ ﻗﻠﻴﻠﺔ ﻣﺴﺘﻐﻨﻰ ﻋﻨﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻟﻢ ﻳﺴﺘﻐﻦ ﻋﻨﻬﺎ‬ ‫ﻛﻜﻮﺓ ﺍﻟﻤﺼﺒﺎﺡ ﻓﺠﺎﺋﺰﺓ‪ ،‬ﻭﺍﺣﺘﺮﺯ ﻋﻦ ﺍﻟﻨﺎﻓﺬﺓ‪ ،‬ﻓﺈﻥ ﻣﺼﻠﺤﺘﻬﺎ ﻛﺜﻴﺮﺓ ﻣﺘﺒﺎﺩﺭﺓ‬ ‫ﻛﻀﻮﺀ ﻓﻲ ﻣﻜﺎﻥ ﻣﻈﻠﻢ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻳﺘﺼﺎﺩﻡ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻳﺨﺎﻑ ﻣﻦ ﺩﺍﺑﺔ ﻓﻴﻪ‪ ،‬ﺃﻭ‬ ‫ﻳﺘﻌﺐ ﻓﻲ ﻇﻠﻤﺘﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺭﻱ ﻓﻴﻪ ﻣﻦ ﻻ ﻳﻌﺘﺎﺩﻩ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺃﻭ ﻛﻀﻮﺀ ﻟﻠﻤﺴﺠﺪ‬ ‫ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ ﺑﺎﻟﻜﻮﺓ ﺍﻟﻨﺎﻓﺬﺓ‪ ،‬ﻭﻛﺈﺩﺧﺎﻝ ﺭﻳﺢ ﺑﻪ ﻟﻠﺼﻴﻒ‪ ،‬ﻓﺈﻥ ﺿﺮﺕ ﺷﺘﺎﺀ‬ ‫ﺃﻳﻀﺎ ‬ ‫ﺻﻴﻔﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻐﻠﻖ ﻭﺗﻔﺘﺢ ﺑﺤﺴﺐ‬‫ﺃﻏﻠﻘﺖ ﺑﺸﻲﺀ ﺃﻭ ﺑﺒﻨﺎﺀ ﻓﺘﻔﺘﺢ ‬ ‫ﺑﺪ ﻣﻨﻪ ﻣﻤﺎ ﻓﻴﻪ ﺻﻼﺡ ﻷﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﺑﺄﺱ ﺑﻪ)‪.(١‬‬ ‫ﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻻ ‬ ‫‪ CN ٣٦٤‬ا ‪ 6#‬ا‪D  +‬ء‬ ‫ﻳﺠﻌﻞ ﺍﻟﺴﺘﺮ ﻓﻴﻪ ﻋﻨﺪ ﺑﻨﺎﺋﻪ ﻟﻠﻨﺴﺎﺀ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺣﺪﻭﺛﻪ ﺑﻌﺪﻩ ﻓﻲ ﺁﺧﺮ ﺻﻔﻮﻓﻪ‬ ‫ﻣﻦ ﻏﻴﺮ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺘﺮ ﻣﻦ ﺻﻼﺡ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺒﻨﻰ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﺑﻨﻲ ﻣﻦ ﺃﻭﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻭ ﻳﻌﻄﻴﻦ ﻣﻦ ﺍﻟﺼﻔﻮﻑ ﺍﻷﻭﺍﺧﺮ)‪.(٢‬‬ ‫‪ ٣٦٥‬ا دة ‪ /‬ا‪  + K,+‬وا!‪r‬‬ ‫ﻳﺰﺍﺩ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻣﺼﻠﻰ ﺑﺘﺠﺪﻳﺪ ﺃﺻﻞ ﻭﺃﺳﺎﺱ‪ ،‬ﻭﻻ ﻳﺰﺍﺩ ﻣﻨﻪ‬ ‫ﻟﻠﻤﺼﻠﻰ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺼﺤﻦ‪ ،‬ﻓﺒﻌﺾ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻛﻤﺴﺠﺪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٤/٥‬ ‪.٢٤٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٥/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪270‬‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺰﺍﺩ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺇﻧﻤﺎ ﻳﺰﺍﺩ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻟﻠﻤﺴﺠﺪ ﻻ ﻣﻦ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﺰﺍﺩ ﻣﻨﻪ ﺇﻟﻰ ﺻﺤﻦ ﻷﻧﻪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺼﺤﻦ ﻭﻟﻮ‬‫ﻣﺴﺠﺪ ﻵﺧﺮ‪،‬‬ ‫ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﺒﻌﺾ ﺍﻟﺼﺤﻦ ﺑﺤﻜﻢ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻳﺰﺍﺩ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻓﻲ‬ ‫ﻋﺒﺎﺭﺓ ﺑﻌﻀﻬﻢ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺼﻠﻰ ﺍﺳﻢ ﻟﻠﺼﺤﻦ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﺟﻌﻞ ﻟﻠﺼﻼﺓ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﻤﺴﺠﺪ)‪.(١‬‬ ‫‪ H K/ ٣٦٦‬م  ق ا‪ +‬‬ ‫ﻻ ﺗﻠﺰﻡ ﺣﻘﻮﻕ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﻮ ﺗ ‪‬ﻢ ﺑﻨﺎﺅﻩ ﻭﺗﺴﻘﻴﻔﻪ ﺣﺘﻰ ﺗﺠﻌﻞ ﻟﻪ ﻋﺘﺒﺔ ﺃﻋﻠﻰ‪،‬‬ ‫ﻭﺇﻥ ﺟﻌﻞ ﻟﻪ ﺍﻟﺒﺎﺏ ﻭﺍﻟﻌﺘﺒﺔ ‬ ‫ﺃﻭﻻ ﻗﺒﻞ ﺗﺪﻭﻳﺮﻩ ﺃﻭ ﺑﻌﺪ ﺗﺪﻭﻳﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻨﺎﺋﻪ‪ ،‬ﺃﻭ‬ ‫ﺑﻨﻲ ﺍﻟﺒﺎﺏ ﻭﺍﻟﻌﺘﺒﺔ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻣﻨﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﻟﺰﻭﻡ ﺍﻟﺤﻘﻮﻕ‬ ‫ﻷﻧﻬﻤﺎ ﺍﻟﻌﻠﺔ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺤﻘﻮﻕ ﺇﺫ ﻟﻢ ﺗﻠﺰﻡ ﺣﻴﻦ ﺑﻨﻲ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﻫﺪﻡ ﺍﻟﻤﺴﺠﺪ ﺣﺘﻰ ﺯﺍﻟﺖ ﺍﻟﻌﺘﺒﺔ ﻓﻼ ﺗﻠﺰﻡ ﺣﻘﻮﻗﻪ‪ ،‬ﻭﺇﻥ ﻫﺪﻡ ﻭﺑﻘﻴﺖ‬ ‫ﻋﺘﺒﺘﻪ ﻟﺰﻣﺖ ﺣﻘﻮﻗﻪ ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﻌﺘﺒﺔ‪ ،‬ﻭﻟﻮ ﺯﺍﻟﺖ ﺟﺪﺭﺓ ﻣﻦ ﺃﺻﻠﻬﺎ ﻭﺳﻘﻮﻓﻬﺎ‪ ،‬ﻷﻧﻪ‬ ‫ﻟﻤﺎ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺍﻟﻌﺘﺒﺔ ﻛﺎﻧﺖ ﺣﻘﻮﻗﻪ ﻣﺴﺘﻨﺪﺓ ﻟﻠﻌﺘﺒﺔ ﻓﻬﻲ ﺑﺎﻗﻴﺔ ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﻌﺘﺒﺔ ﻣﻦ‬ ‫ﺑﺎﺏ ﺩﻭﺭﺍﻥ ﺍﻟﻌﻠﺔ ﻭﺍﻟﻤﻌﻠﻮﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﺣﻘﻮﻗﻪ ﺇﺫﺍ ﺃﺳﺲ ﻭﺩﻭﺭ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺠﻌﻞ ﺍﻟﺒﺎﺏ ﻟﻪ ﻭﻻ ﺍﻟﻌﺘﺒﺔ‪،‬‬ ‫ﺳﻮﺍﺀ ﺃﺭﻳﺪ ﺟﻌﻠﻬﻤﺎ ﻟﻪ ﺃﻡ ﻻ‪ ،‬ﻓﻔﻲ ﺑﻴﻮﺕ ﺍﻟﻤﻘﺎﺑﺮ ﻓﻲ ﺑﻠﺪﻧﺎ ﻭﻧﺤﻮﻩ ﺧﻼﻑ ﺇﺫ‬ ‫ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﺎﺏ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺗﺴﻘﻂ ﺇﺫﺍ ﺃﺯﻳﻞ ﺫﻟﻚ‬ ‫ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻟﺘﺪﻭﻳﺮ ﻭﻟﻮ ﺃﺯﻳﻞ ﺑﻌﺾ ﺍﻷﺳﺎﺱ ﻓﻘﻂ ﺇﺫﺍ ﺃﺯﻳﻞ ﻣﻦ ﺃﺻﻠﻪ ﻭﻟﻮ‬ ‫ﺑﻘﻲ ﺍﻟﺒﺎﺏ ﻭﺍﻟﻌﺘﺒﺔ ﻭﺍﻟﺠﺪﺭ ﻭﺍﻟﺴﻘﻮﻑ‪ ،‬ﻓﺈﻥ ﺭﺩ ﻣﺎ ﺃﺯﻳﻞ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺭﺟﻌﺖ ﺣﻘﻮﻗﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٥/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٥/٥‬ ‪ ،٢٤٦‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٢٥٢/٢‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٣/٢‬‬ ‫‪271‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫‪  H ٣٦٧‬ا‪ +‬‬ ‫ﻻ ﻳﺰﻳﻦ ﻭﺇﻥ ﺑﺸﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﻟﺸﺮﺍﻓﺔ ﺳﺘﺮ ﻳﺒﻨﻰ ﻓﻲ ﺍﻟﺠﺪﺍﺭ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻬﺎ ﻋﻠﻰ‬ ‫ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﺟﻮﺯﺕ ﺇﻥ ﺧﻴﻒ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﺍﻟﻤﺴﺎﺟﺪ ﺑﻴﻮﺕ ﺍﷲ ﻓﻲ ﺃﺭﺿﻪ‪ ،‬ﺑﻨﻴﺖ‬ ‫ﺑﺎﻷﻣﺎﻧﺔ‪ ،‬ﻭﺷﺮﻓﺖ ﺑﺎﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﺯﻳﻨﺘﻬﺎ ﻧﻈﺎﻓﺘﻬﺎ‪ ،‬ﻭﺗﻌﻈﻴﻤﻬﺎ ﺫﻛﺮ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻭﻱ‪:‬‬ ‫»ﻣﺎ ﺳﺎﺀ ﻗﻮﻡ ﻗﻂ ﺇﻻ ﺯﺧﺮﻓﻮﺍ ﻣﺴﺎﺟﺪﻫﻢ ﻛﻤﺎ ﺯﺧﺮﻓﺖ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﻴﻌﻬﻢ‬ ‫ﻭﻛﻨﺎﺋﺴﻬﻢ«)‪ ،(٢‬ﻭﻻ ﻳﺰﻳﻦ ﺍﻟﻤﺴﺠﺪ ﺑﺤﻤﺮﺓ ﺃﻭ ﺻﻔﺮﺓ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻨﻘﺶ ﺍﻟﻤﺴﺠﺪ ﺧﻼ ﻣﺤﺮﺍﺑﻪ ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﻷﻧﻪ ﻳﻠﻬﻲ ﺍﻟﻤﺼﻠﻲ‪،‬‬ ‫ﺧﺼﻮﺻﺎ ﻓﻲ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ ﻓﻲ‬ ‫‬‫ﻭﻛﺮﻫﻮﺍ ﺍﻟﺘﻜﻠﻒ ﺑﺪﻗﺎﺋﻖ ﺍﻟﻨﻘﻮﺵ ﻭﻧﺤﻮﻫﺎ‬ ‫ﺍﻟﻤﺤﺮﺍﺏ ﺩﻭﻥ ﺍﻟﺴﻘﻒ ﻭﻇﺎﻫﺮﻩ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺤﺮﺍﺏ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﻘﺶ ﻫﻨﺎ ﻣﺎ ﻛﺎﻥ‬ ‫ﺑﺎﻟﺠﺺ ﻭﻣﺎﺀ ﺍﻟﺬﻫﺐ ﻟﻮ ﻛﺎﻥ ﺑﻤﺎﻝ ﺍﻟﻨﺎﻗﺶ‪ ،‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻮﻗﻒ ﻓﻬﻮ ﺣﺮﺍﻡ ﻭﻳﻀﻤﻦ‬ ‫ﻣﺘﻮﻟﻴﻪ ﻟﻮ ﻓﻌﻠﻪ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻌﺖ ﺃﻣﻮﺍﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺧﺎﻑ ﺍﻟﻤﺘﻮﻟﻲ ﺍﻟﻀﻴﺎﻉ ﺑﻄﻤﻊ ﺍﻟﻈﻠﻤﺔ ﻻ ﺑﺄﺱ‬ ‫ﺑﻪ ﺣﻴﻨﺌﺬ‪.‬‬ ‫ﻭﻟﻴﺲ ﺑﻤﺴﺘﺤﺴﻦ ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻤﺤﺎﺭﻳﺐ ﻭﺍﻟﺠﺪﺭﺍﻥ ﻣﻤﺎ ﻳﺨﺎﻑ ﻣﻦ ﺳﻘﻮﻁ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺃﻥ‬ ‫ﺗﻮﻃﺄ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻘﻴﻢ ﺷﺮﺍﺀ ﺍﻟﻤﺼﻠﻴﺎﺕ ﻟﺘﻌﻠﻴﻘﻬﺎ ﺑﺎﻷﺳﺎﻃﻴﻦ ﻭﻳﺠﻮﺯ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻻ ﺗﻌﻠﻖ ﺑﺎﻷﺳﺎﻃﻴﻦ ﻭﻻ ﻳﺠﻮﺯ ﺇﻋﺎﺭﺗﻬﺎ ﻟﻤﺴﺠﺪ ﺁﺧﺮ‪.‬‬ ‫ﻭﻛﺮﻩ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺗﺰﻭﻳﻖ ﺣﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻭﺳﻘﻔﻪ ﻭﺧﺸﺒﻪ ﻭﺍﻟﺴﺎﺗﺮ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺑﺤﻴﺚ ﻳﺸﻐﻞ ﺍﻟﻤﺼﻠﻲ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻛﻤﺎ ﻳﻜﺮﻩ ﻛﺬﻟﻚ ﻋﻨﺪﻫﻢ ﺗﺰﻭﻳﻖ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺬﻫﺐ ﻭﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺗﻘﺎﻥ ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﺠﺼﻴﺺ ﻓﻤﻨﺪﻭﺏ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻗﺎﻝ‬ ‫ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻳﻜﺮﻩ ﻧﻘﺶ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺻﺮﻑ ﻏﻠﺔ ﻣﺎ ﻭﻗﻒ ﻋﻠﻰ ﻋﻤﺎﺭﺗﻪ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺤﺴﻴﻦ‪ :‬ﻻ ﻳﺠﻮﺯ ﺻﺮﻓﻬﺎ ﺇﻟﻰ ﺍﻟﺘﺠﺼﻴﺺ ﻭﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ ‪ ƒ‬ﻣﺮ ﺑﻤﺴﺠﺪ ﻣﺰﺧﺮﻑ ﻓﻘﺎﻝ‪ :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺯﺧﺮﻓﻪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻓﻌﻞ ﻫﺬﺍ‪،‬‬ ‫ﺍﻟﻤﺴﺎﻛﻴﻦ ﺃﺣﻮﺝ ﻣﻦ ﺍﻷﺳﺎﻃﻴﻦ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻜﺘﺐ ﻓﻲ ﻗﺒﻠﺔ ﺍﻟﻤﺴﺠﺪ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻨﻪ ﻗﺎﻟﻪ ﻣﺎﻟﻚ‪ ،‬ﻭﺟﻮﺯﻩ ﺑﻌﺾ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻭﻓﻲ ﺗﺤﻠﻴﺔ ﺍﻟﻤﺴﺎﺟﺪ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺗﻌﻠﻴﻖ‬ ‫ﻗﻨﺎﺩﻳﻠﻬﺎ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺻﺤﻬﻤﺎ‪ :‬ﺍﻟﺘﺤﺮﻳﻢ ﻓﺈﻧﻪ ﻟﻢ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺠﻮﺍﺯ ﻛﻤﺎ ﻳﺠﻮﺯ ﺳﺘﺮ ﺍﻟﻜﻌﺒﺔ ﺑﺎﻟﺪﻳﺒﺎﺝ‪ ،‬ﻭﻳﺤﻞ ﺍﻟﺤﺮﻳﺮ ﻹﻟﺒﺎﺱ ﺍﻟﻜﻌﺒﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٤/٣٧‬ ‪.٢٠٦‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺸﻴﻴﺪ ﺍﻟﻤﺴﺎﺟﺪ ﺡ‪.٧٤١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪272‬‬ ‫ﺑﺎﻟﻨﻘﺶ ﻭﻻ ﺑﺎﻟﺴﺘﻮﺭ ﻭﻻ ﺑﺎﻟﻔﺮﺍﺵ ﺍﻟﻤﺰﺧﺮﻓﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ ﻛﻠﻪ‪،‬‬ ‫ﺟﻤﺎ«)‪(١‬؛ ﺃﻱ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻓﻔﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺒﻨﻲ ﺍﻟﻤﺴﺎﺟﺪ ‪‬‬ ‫ﻻ ﺷﺮﺍﻓﺔ ﻓﻴﻬﺎ)‪.(٢‬‬ ‫ﻭﻻ ﺗﺠﻌﻞ ﺍﻟﺘﺼﺎﻭﻳﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻮﺭﺓ ﺫﺍﻫﺒﺔ ﺍﻟﺮﺃﺱ ﻓﻼ‬ ‫ﺑﺄﺱ ﺑﻬﺎ)‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﺘﺐ ﻓﻲ ﻗﺒﻠﺔ ﺍﻟﻤﺴﺠﺪ ﺷﻲﺀ ﻣﻦ ﺍﻵﻱ ﺃﻭ‬ ‫ﻣﻦ ﺍﻟﻤﻮﺍﻋﻆ ﻭﻻ ﻳﺠﻌﻞ ﻓﻴﻪ ﺗﺼﺎﻭﻳﺮ ﻭﻻ ﺑﺄﺱ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﺼﻮﺭﺓ ﺫﺍﻫﺒﺔ ﺍﻟﺮﺃﺱ ﻗﺎﻟﻪ‬ ‫ﻓﻲ »ﺍﻟﺘﺎﺝ«)‪.(٤‬‬ ‫ز ‪ ] 6#‬ا‪ +‬‬‫‪ / ٣٦٨‬ﻻ ‬ ‫ﻻ ﻳﺤﻔﺮ ﻓﻴﻪ ﻏﺎﺭ ﻟﺨﻮﻑ‪ ،‬ﻭﺟﺎﺯ ﺑﻨﺎﺀ ﻣﻘﺼﻮﺭﺓ ﻓﻴﻪ ﺧﻮﻓﺎ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻻ‬ ‫ﻳﺼﺢ ﺑﻨﺎﺅﻩ ﻟﻐﺎﺻﺐ ﻓﻲ ﺃﺭﺽ ﻏﺼﺒﻬﺎ ﻓﻠﻴﺲ ﺑﻤﺴﺠﺪ‪ ،‬ﻭﻟﻮ ﺃﺑﺎﺡ ﻟﻪ ﺃﺻﺤﺎﺑﻪ‬ ‫ﺑﻌﺪ؛ ﻷﻧﻪ ﺃﺳﺴﻪ ﻋﻠﻰ ﺍﻟﻐﺼﺐ ﻗﺒﻞ ﺃﻥ ﻳﺒﻴﺤﻮﺍ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﻓﻲ ﺃﺭﺽ ﺍﺑﻨﻪ ﺇﻥ ﻟﻢ‬ ‫ﻳﺒﻠﻎ‪ ،‬ﺃﻭ ﺑﻠﻎ ﺑﻀﻤﺎﻥ ﺍﻟﻌﻮﺽ ﻟﻠﻄﻔﻞ ﻭﺍﻟﺒﺎﻟﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻟﻢ‬ ‫ﻳﺒﻠﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺑﻠﻎ)‪.(٥‬‬ ‫‪ ٣٦٩‬ا ‪+‬ع ‪ 6#‬ا‪ +‬‬ ‫ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺠﺎﻣﻊ ﺯﻭﺟﺘﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﺤﺪﺙ ﻓﻴﻪ ﺍﻟﺠﻨﺎﺑﺔ‪،‬‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺯﻳﻨﺔ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﺡ‪.٣١٦٥ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٣/٧‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٢٥٣/٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ‬ ‫ﺍﻟﺨﻠﻴﻠﻲ ‪ ،٢٧٦/٤‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٣/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤/٧‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣/٧‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٨/٥‬‬ ‫‪273‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻣﻦ ﺃﺟﻨﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺍﻧﺘﺒﻪ ﻳﺴﺤﺐ ﺛﻮﺑﻪ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﻳﻤﺸﻲ‬ ‫ﻋﻠﻴﻪ ﻭﻳﺨﺮﺝ)‪.(١‬‬ ‫‪D ٣٧٠‬ء ا‪ 6#  +‬أرض ‪$ ,A/‬‬ ‫ﻣﺴﺠﺪﺍ ﻓﻲ ﺃﺭﺽ ﻟﻘﻮﻡ ﻭﻣﺎﺕ ﺟﺎﺯﺕ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻋﻠﻰ‬ ‫‬‫ﻣﻦ ﺑﻨﻰ‬ ‫ﻣﻦ ﺃﺧﺬﻩ ﻗﻴﻤﺔ ﺍﻟﻤﻮﺿﻊ ﻷﻫﻠﻪ ﻭﺍﻟﺮﻡ ﻻ ﻫﺒﺔ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺫﻫﺐ ﺍﻟﻤﺤﺪﺙ ﻓﺎﻷﻛﺜﺮ ﺃﻥ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻻ ﻳﻬﺪﻡ‪ ،‬ﻭﺟﺎﺯﺕ ﻓﻴﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﻬﺒﺔ ﻻ ﺗﺼﺢ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻓﺈﻥ‬ ‫ﻭﻫﺐ ﺃﻫﻞ ﺍﻟﺮﻡ ﻛﻠﻬﻢ ﻭﻻ ﻳﺘﻴﻢ ﻓﻴﻬﻢ ﻭﻻ ﻏﺎﺋﺐ ﻭﻻ ﻃﻔﻞ ﻭﺟﻌﻠﻮﻩ ﷲ ﻓﻼ ﺷﻲﺀ‬ ‫ﻣﺴﺠﺪﺍ‬ ‫‬‫ﺃﺭﺿﺎ ﻭﺑﻨﻰ ﻓﻴﻬﺎ‬ ‫ﻟﻬﻢ ﻋﻠﻰ ﺍﻟﺒﺎﻧﻲ‪ ،‬ﻭﺍﻟﻬﺒﺔ ﻓﻴﻪ ﻻ ﺗﺜﺒﺖ‪ ،‬ﻭﻣﻦ ﺍﻏﺘﺼﺐ ‬ ‫ﻓﻼ ﻳﺜﺎﺏ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺻﻼﺗﻪ ﻓﻴﻪ‪ ،‬ﻭﻓﻲ ﺻﻼﺓ ﻏﻴﺮﻩ ﺧﻼﻑ‪ ،‬ﻭﻟﺮﺏ ﺍﻷﺭﺽ‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﻫﺪﻣﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻊ ﻋﻠﻰ ﺍﻟﻤﺘﻌﺪﻱ ﺑﻘﻴﻤﺘﻬﺎ ﻭﻻ ﻳﻬﺪﻣﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺷﺮﺍﺅﻫﺎ)‪.(٢‬‬ ‫‪ / KD / ٣٧١‬ا ‪ 6,‬ا‪D‬س ‪/ #‬ة ‪$D/‬‬ ‫ﻣﻦ ﺑﻨﻰ ﺍﻟﻤﺴﺠﺪ ﺑﺄﺭﺿﻪ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﺛﻢ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﻤﺎ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻻ ﻳﻨﻔﻌﻪ ﺗﻮﻗﻴﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﻭﻧﺼﻪ‪ :‬ﻭﻣﻦ‬ ‫ﻣﺴﺠﺪﺍ ‬ ‫‬‫ﺃﺭﺍﺩ ﻓﻴﺼﻴﺮ‬ ‫ﻣﺴﺠﺪﺍ ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺷﺮﺍﺀﻩ‬ ‫‬‫ﺃﺭﺿﺎ ﺷﺮﺍﺀ ﺍﻧﻔﺴﺎﺥ ﻓﺒﻨﻰ ﻓﻴﻬﺎ‬ ‫ﺍﺷﺘﺮﻯ ‬ ‫ﻣﺴﺠﺪﺍ‪.‬‬ ‫‬‫ﺍﻧﻔﺴﺦ ﻓﻠﻴﻐﺮﻡ ﻋﻮﺽ ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﺃﻭ ﻗﻴﻤﺘﻪ ﻭﻳﻜﻮﻥ‬ ‫ﻣﺴﺠﺪﺍ ﻓﺎﺳﺘﺤﻘﺖ ﺗﻠﻚ ﺍﻷﺭﺽ ﻓﻬﻮ ﻣﺴﺠﺪ‪،‬‬ ‫‬‫ﺃﺭﺿﺎ ﻓﺒﻨﻰ ﻓﻴﻬﺎ‬ ‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ‬ ‫ﻣﺴﺠﺪﺍ ﻓﻲ ﺃﺭﺿﻪ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﻓﺬﻟﻚ ﻣﺴﺠﺪ‪،‬‬ ‫‬‫ﻭﻣﻦ ﺑﻨﻰ‬ ‫ﻣﺴﺠﺪﺍ‪.‬‬ ‫‬‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻣﻨﻬﻢ ﺃﻧﻪ ﻻ ﻳﻨﻔﻌﻪ ﺍﺳﺘﺜﻨﺎﺅﻩ ﻷﻥ ﻣﺎ ﻫﻮ ﻣﺴﺠﺪ ﻻ ﻳﻨﺘﻘﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٣/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٥/٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪274‬‬ ‫ﻣﺴﺠﺪﺍ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺑﻨﺎﺋﻪ‪،‬‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻭﻋﻨﺎﻩ‬ ‫‬‫ﻭﻭﺟﻪ ﻋﺪﻡ ﺗﺄﺛﻴﺮ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻧﻪ ﺳﻤﺎﻩ‬ ‫ﻭﺍﻟﻤﺴﺠﺪ ﺣﻜﻤﻪ ﻟﻸﺑﺪ ﻓﻠﻢ ﻳﻨﻔﻌﻪ ﺗﺨﺼﻴﺼﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / KD / ٣٧٢‬ا  و‬ ‫ﻣﺴﺠﺪﺍ ﻓﻲ ﺩﺍﺭﻩ ﻟﻪ ﻭﻟﻌﻴﺎﻟﻪ ﻭﻣﻦ ﻳﺼﻠﻲ ﻣﻌﻪ ﻓﻠﻪ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻈﻬﺮﻩ‬ ‫‬‫ﻣﻦ ﺑﻨﻰ‬ ‫ﻭﻳﺒﻨﻲ ﻓﻮﻗﻪ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﻏﺮﻑ ﺃﻭ ﺳﺘﻮﺭ ﻭﻏﻴﺮﻫﻤﺎ ﺇﻥ ﻛﺎﻥ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﺑﺎﺏ ﺩﺍﺭﻩ‪،‬‬ ‫ﺃﻭ ﺑﺤﻴﺚ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ ﻭﻻ ﻃﺮﻳﻖ ﻟﻪ ﻭﻻ ﺑﺎﺏ ﻣﻦ ﻣﺒﺎﺡ ﻣﻨﻪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻟﻜﻞ ﻣﻦ ﺃﺭﺍﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﻧﻲ ﺃﻭ ﻣﺎﻝ ﻣﻌﻴﻨﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﻪ ﺃﻭ‬ ‫ﻣﺴﺠﺪﺍ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﷲ ﻓﻼ ﻳﻨﺘﻔﻊ ﺑﻪ ﻟﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻻﻧﺘﻔﺎﻉ‬ ‫‬‫ﻟﻌﻴﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺳﻤﺎﻩ‬ ‫ﺑﻪ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋﻤﻞ ﻓﻲ ﺑﺴﺘﺎﻧﻪ ﺃﻭ ﻣﻨﺰﻟﻪ ﻣﺼﻠﻰ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺤﻮﻟﻪ ﻓﺈﻥ‬ ‫ﻛﺎﻥ ﻣﻠﻜ ﺎ ﻭﺍﺗﺨﺬﻩ ﻟﻨﻔﺴﻪ ﻓﻠﻪ ﺃﻥ ﻳﺨﺮﺏ ﻏﻴﺮﻩ ﻭﻳﻌﻤﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٤٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٤/٢‬‬ ‫)‪ (٢‬ﺃﺟﺎﺯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﺗﺨﺎﺫ ﻣﻨﺰﻝ ﻟﻠﺴﻜﻦ ﻓﻴﻪ ﺗﺤﺖ ﺍﻟﻤﺴﺠﺪ ﻭﻟﻢ ﻳﺠﻴﺰﻭﺍ ﺍﺗﺨﺎﺫﻩ ﻓﻮﻗﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫ﻣﺴﺠﺪﺍ ﻟﻢ ﻳﻨﺘﻔﻊ ﺑﺴﻄﺤﻪ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ ﻛﻤﺎ ﻧﻘﻞ ﺍﺑﻦ ﻣﻔﻠﺢ ﻋﻦ ﺍﻟﻤﺴﺘﻮﻋﺐﺇﻥ ﺟﻌﻞ ﺃﺳﻔﻞ ﺑﻴﺘﻪ‬ ‫ﻣﺴﺠﺪﺍ ﺍﻧﺘﻔﻊ ﺑﺄﺳﻔﻠﻪ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪ :‬ﻷﻥ ﺍﻟﺴﻄﺢ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺃﺳﻔﻞ‪.‬‬‫‬‫ﺟﻌﻞ ﺳﻄﺤﻪ‬ ‫ﻣﺴﺠﺪﺍ ﻭﻋﻠﻰ ﻇﻬﺮﻩ ﻣﺴﻜﻦ ﻓﻬﻮ ﻣﺴﺠﺪ ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻣﻤﺎ‬‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﺴﻔﻞ‬ ‫ﻳﺘﺄﺑﺪ ﻭﺫﻟﻚ ﻳﺘﺤﻘﻖ ﻓﻲ ﺍﻟﺴﻔﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻮ‪ ،‬ﻭﻋﻦ ﻣﺤﻤﺪ ﻋﻠﻰ ﻋﻜﺲ ﻫﺬﺍ ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻣﻌﻈﻢ‪،‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻮﻗﻪ ﻣﺴﻜﻦ ﺃﻭ ﻣﺴﺘﻐﻞ ﻳﺘﻌﺬﺭ ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﺃﻧﻪ ﺟﻮﺯ ﻓﻲ ﺍﻟﻮﺟﻬﻴﻦ ﺣﻴﻦ‬ ‫ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﺭﺃﻯ ﺿﻴﻖ ﺍﻟﻤﻨﺎﺯﻝ ﻓﻜﺄﻧﻪ ﺍﻋﺘﺒﺮ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻋﻦ ﻣﺤﻤﺪ ﺃﻧﻪ ﺣﻴﻦ ﺩﺧﻞ ﺍﻟﺮﻱ ﺃﺟﺎﺯ‬ ‫ﺫﻟﻚ ﻛﻠﻪ‪.‬‬ ‫ﻣﺴﺠﺪﺍ ﺩﻭﻥ ﺍﻟﻌﻠﻮ ﺟﺎﺯ ﻷﻧﻪ ﻳﺘﺄﺑﺪ ﺑﺨﻼﻑ ﺍﻟﻌﻠﻮ‪،‬‬ ‫‬‫ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﺴﻔﻞ‬ ‫ﺳﺮﺩﺍﺑﺎ ﻟﻤﺼﺎﻟﺤﻪ ﺟﺎﺯ‪.‬‬ ‫‬‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﻟﻮ ﺟﻌﻞ ﺗﺤﺘﻪ‬ ‫ﻣﺴﺠﺪﺍ ﻭﻳﺘﺨﺬ ﻓﻮﻗﻪ ﻣﺴﻜ ﻨﺎ ﻳﺴﻜﻦ ﻓﻴﻪ ﺑﺄﻫﻠﻪ‪ ،‬ﻗﺎﻝ‬ ‫‬‫ﻭﻧﻘﻞ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻛﺮﻩ ﺃﻥ ﻳﺒﻨﻲ‬ ‫ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻭﻓﻲ ﻓﺘﺎﻭﻯ ﺍﻟﺒﻐﻮﻱ ﻣﺎ ﻳﻘﺘﻀﻲ ﻣﻨﻊ ﻣﻜﺚ ﺍﻟﺠﻨﺐ ﻓﻴﻪ؛ ﻷﻧﻪ ﺟﻌﻞ ﺫﻟﻚ ﻫﻮﺍﺀ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻭﻫﻮﺍﺀ ﺍﻟﻤﺴﺠﺪ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﺴﺠﺪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠١/٣٧‬ ‪.٢٠٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٥٠/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠/٧‬‬ ‫‪275‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ E ٣٧٣‬اﻷرض و‪ A F9‬ا‪++‬‬ ‫ﻳﺤﺮﻡ ﺑﻴﻊ ﺍﻷﺭﺽ ﻭﻫﺒﺘﻬﺎ ﻟﻤﺨﺎﻟﻒ ﻛﻜﺘﺎﺑﻲ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ؛ ﻟﺒﻨﺎﺀ‬ ‫ﻣﺴﺠﺪ‪ ،‬ﺃﻭ ﻛﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﺑﻴﻌﺔ ﺇﻻ ﺇﻥ ﻗﻬﺮﻭﻩ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﺃﻭ ﺍﻟﻬﺒﺔ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺑﺎﻟﻀﺮ‬ ‫ﻓﻲ ﺍﻟﺒﺪﻥ ﻓﻠﻪ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﺃﻭ ﻳﻬﺒﻬﺎ ﻟﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﻬﺮﻩ ﻏﻴﺮﻫﻢ ﻟﻬﻢ‪ ،‬ﻓﻜﻤﺎ ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺍﻹﺷﺮﺍﻙ ‬ ‫ﻟﻔﻈﺎ ﻻ ﺍﻋﺘﻘﺎ ﺩﺍ ﺑﺎﻟﻘﻬﺮ‪ ،‬ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻬﺎ ﻋﻠﻰ ﺃﻥ ﻳﺠﻌﻠﻮﻫﺎ ﻛﺬﻟﻚ‬ ‫ﺑﺎﻟﻘﻬﺮ‪ ،‬ﻭﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺒﺮﻱ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﻭﺗﻮﻟﻲ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ ﺑﺎﻟﻘﻬﺮ‪،‬‬ ‫ﻓﺈﻥ ﻏﺎﻳﺔ ﻣﺎ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻹﺷﺮﺍﻙ ﻭﺇﻫﺎﻧﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺪ ﺟﺎﺯ ﺍﻟﺘﻘﻴﺔ ﺑﺬﻟﻚ ﻣﻊ ﺃﻥ‬ ‫ﺇﻋﻄﺎﺀﻩ ﻟﻬﻢ ﻣﺪﺍﺭﺍﺓ ﺑﺎﻟﻤﺎﻝ ﻭﻫﻲ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﺃﻭ ﻭﻫﺐ ﻟﻬﻢ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﻢ‬ ‫ﺃﺭﺷﺎ ﺃﻭ ﻣﻜﺎﺗﺒﺔ ﺃﻭ‬ ‫ﻳﺒﻨﻮﻥ ﻓﻴﻪ ﺫﻟﻚ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺇﻋﻄﺎﺀﻫﺎ ﺃﺟﺮﺓ ﺃﻭ ‬ ‫ﺻﺪﺍﻗﺎ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻊ ﻋﻠﻤﻪ ﺃﻧﻬﺎ ﻣﻄﻠﻮﺑﺔ ﻟﺒﻨﺎﺀ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ)‪.(١‬‬ ‫‪D ٣٧٤‬ء ا‪ 5 / K,+‬ا‪ 6‬ا‪+  +‬‬ ‫ﻳﺒﻨﻰ ﻟﻠﻤﺴﺠﺪ ﻣﺼﻠﻰ ﻣﻦ ﻧﻮﺍﺣﻴﻪ ﻣﻦ ﻏﻴﺮ ﻣﺎﻟﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺻﺮﺣﺔ ﻣﺴﺠﺪ ﻻ ﺟﺪﺍﺭ ﻋﻠﻴﻬﺎ ﺗﻤﻨﻊ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﻟﻪ ﺩﺭﺍﻫﻢ ﺗﻔﻀﻞ ﻋﻦ ﻋﻤﺎﺭﺓ‬ ‫ﻣﺎ ﻫﻮ ﻋﺎﻣﺮ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻌﻤﺮ ﺑﻬﺎ ﻣﺎ ﺧﺮﺏ ﻣﻨﻪ ﺇﻥ ﻛﺎﻥ ﺃﺻﻠﺢ ﻟﻌﻤﺎﺭﺗﻪ‪ ،‬ﻭﺻﺢ‬ ‫ﺃﻧﻪ ﻣﻨﻪ ﻭﺻﺮﺣﺔ ﺍﻟﻤﺴﺠﺪ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻮﻟﻪ ﺧﺮﺍﺏ ﻭﻓﻴﻪ ﺩﻻﺋﻞ ﺑﻘﺎﻳﺎ ﻋﻤﺎﺭﺓ‬ ‫ﺻﺮﺣﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻨﻪ ﻓﻌﻤﺎﺭﺗﻪ ﻣﻦ ﻣﺎﻟﻪ ﺇﻥ ﺭﺃﻯ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﺃﻧﻪ‬ ‫‬‫ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺃﺻﻠﺢ ﻟﻪ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺼﺢ ﺃﻧﻪ ﻣﻨﻪ ﻭﺇﻧﻤﺎ ﻗﺼﺪ ﺑﻪ ﺯﻳﺎﺩﺓ ﻓﻴﻪ ﻓﻼ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ‬ ‫ﻓﻀﻞ ﻋﻦ ﺫﻟﻚ ﻭﻛﺎﻥ ﺃﺻﻠﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺼﺮﺣﺔ ﺍﻟﺨﺮﺑﺔ ﺗﺮﺍﺏ ﻧﻈﺮ ﺍﻷﺻﻠﺢ‬ ‫ﻟﻠﻤﺴﺠﺪ ﻣﻦ ﺗﺴﻮﻳﺘﻪ ﻓﻴﻪ ﺃﻭ ﺇﺧﺮﺍﺟﻪ ﻣﻨﻪ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﺠﻌﻞ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ ﻋﻠﻰ‬ ‫ﺻﻼﺣﺎ‬ ‫‬‫ﺃﺑﻮﺍﺑﺎ ﺗﻤﻨﻊ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺇﻥ ﻛﺎﻥ ﺃﺻﻠﺢ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﺻﺮﺣﻪ‬ ‫ﻟﻠﻌﻤﺎﺭ ﻓﻬﻮ ﻋﻠﻴﻬﻢ ﺩﻭﻥ ﻣﺎﻟﻬﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥١/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥١/٥‬ ‪.٢٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪276‬‬ ‫ﻭﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺻﺮﺣﺔ ﻣﻬﺠﻮﺭﺓ ﻻ ﺟﺪﺍﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻳﻤﻨﻊ ﺍﻟﺪﻭﺍﺏ ﻭﻟﻪ‬ ‫ﺩﺭﺍﻫﻢ ﺗﻔﻀﻞ ﻋﻦ ﻋﻤﺎﺭﺓ ﻣﺎ ﻫﻮ ﻋﺎﻣﺮ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻌﻤﺎﺭﺓ ﻣﺎ ﺧﺮﺏ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻓﻲ ﺍﻟﻨﻈﺮ ﺃﺻﻠﺢ ﻟﻌﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺇﺫﺍ ﺻﺢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﺻﺮﺣﺔ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻮﺍﺿﻊ ﺧﺮﺍﺏ‪،‬‬ ‫ﺻﺮﺣﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫‬‫ﻭﻓﻴﻪ ﺩﻻﺋﻞ ﺑﻘﺎﻳﺎ ﻋﻤﺎﺭﺓ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻛﺎﻧﺖ ﻋﻤﺎﺭﺗﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻘﺎﺋﻢ ﺃﻧﻪ ﺃﺻﻠﺢ ﻟﻠﻤﺴﺠﺪ‪.‬‬ ‫ﻭﻣﺎ ﻟﻢ ﻳﺼﺢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ﺯﻳﺎﺩﺓ ﻓﻴﻪ ﻓﻼ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺟﺎﺋﺰﺍ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻲ ﻫﺬﻩ‬ ‫‬‫ﻓﻴﻪ ﻓﻀﻞ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﺻﻠﺢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻟﺼﺮﺣﺔ ﺍﻟﺨﺮﺍﺏ ﺗﺮﺍﺏ‪ ،‬ﻓﻴﻨﻈﺮ ﻣﺎ ﻫﻮ ﺃﺻﻠﺢ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻣﻦ ﺗﺴﻮﻳﺔ ﺍﻟﺘﺮﺍﺏ ﺃﻭ‬ ‫ﺇﺧﺮﺍﺟﻪ)‪.(١‬‬ ‫‪ / ٣٧٥‬أ‪ 6# ‰y #‬ا‪ #  +‬إ‪.‬ﻼ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻣﺜﻠﻪ ﻣﺼﻼﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﻓﻌﻠﻴﻪ ﺇﺻﻼﺣﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺎﻝ ﺍﷲ؛ ﻟﻮﺟﻮﺏ ﺍﻹﺻﻼﺡ ﻋﻠﻰ ﺍﻟﻤﻔﺴﺪ‪ ،‬ﻭﻷﻧﻪ‬ ‫ﺃﻳﻀﺎ ﻣﺎﻝ ﻟﻤﺨﻠﻮﻕ ﻭﻟﻠﻤﺨﻠﻮﻕ ﻓﻴﻪ ﺣﻖ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻻ ﻳﺼﻠﻲ ﻓﻴﻪ ﻏﻴﺮ ﺃﻫﻞ‬ ‫‬ ‫ﺍﻟﻤﻨﺰﻝ ﺟﻤﺎﻋﺔ ﺇﻻ ﺑﺈﺫﻧﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺼﻠﺤﻪ ﺑﻤﺜﻞ ﻣﺎ ﺃﻓﺴﺪ ﻻ ﺑﻐﻴﺮﻩ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﺃﻗﻮﻯ ﻓﻤﺎ ﺃﻓﺴﺪ ﻣﻦ ﻃﻴﻦ ﺃﺻﻠﺤﻪ ﺑﻄﻴﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﻣﺎ ﺃﻓﺴﺪﻩ ﻣﻦ ﺟﺺ ﺃﺻﻠﺤﻪ‬ ‫ﺑﺠﺺ ﻣﺜﻠﻪ‪ ،‬ﻭﺣﻴﺚ ﺃﻓﺴﺪ ﻓﻤﺎ ﺃﻓﺴﺪﻩ ﻓﻲ ﺟﺪﺍﺭ ﺃﺻﻠﺤﻪ ﻓﻲ ﻣﻮﺿﻌﻪ ﺑﻌﻴﻨﻪ‪،‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺳﻘﻒ ﻭﺃﺭﺽ ﻭﺑﺎﺏ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻞ ﻟﻨﻔﺲ ﺍﻟﻤﻮﺿﻊ ﺃﻭ‬ ‫ﻣﺼﻠﺤﺎ ﺃﺻﻠﺢ ﻓﻲ ﻣﺜﻠﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺟﺪﺍﺭ ﻓﻔﻲ ﺍﻟﺠﺪﺍﺭ ﺃﻭ ﻓﻲ ﺳﻘﻒ‬ ‫‬‫ﻭﺟﺪﻩ‬ ‫ﻓﻔﻲ ﺍﻟﺴﻘﻒ‪ ،‬ﻭﻫﻜﺬﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺃﺻﻠﺢ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻮﻉ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻔﺴﺪ ﻓﻲ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺘﻘﺎﺭﺏ ﻛﻄﻴﻦ ﻓﻲ ﺳﻘﻒ‬ ‫ﺳﻘﻒ ﻭﻳﺼﻠﺢ ﻓﻲ ﺟﺪﺍﺭ ﻭﺍﻟﻌﻜﺲ‪ ،‬ﻭﻳﻘﺪﻡ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥/٧‬‬ ‫‪277‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻃﻴﻦ ﻓﻲ ﺃﺭﺽ‪ ،‬ﻭﺧﺸﺒﺔ ﻓﻲ ﺑﺎﺏ ﻭﺧﺸﺒﺔ ﻓﻲ ﺑﺎﺏ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻏﻴﺮ ﻣﺎ ﻟﺰﻣﻪ‬ ‫ﻧﺎﻗﺼﺎ ﺯﺍﺩ ﻣﺎ ﻧﻘﺺ‪،‬‬ ‫‬‫ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻮﺻﻮﻝ ﻟﻤﺎ ﻟﺰﻣﻪ ﺃﻋﺎﺩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺇﺻﻼﺣﻪ‬ ‫ﻭﻟﻮ ﺳﺎﻭﻯ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﻔﺴﺪ ﻣﺜﻞ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻗﻊ ﺃﺳﺮﻉ ﻟﻠﻨﻘﺾ ﻣﻦ‬ ‫ﺃﺻﻠﻪ ﺍﻟﻤﻌﻮﺽ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺻﻠﺢ ﻓﻲ ﻣﺴﺠﺪ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﺃﻓﺴﺪ‬ ‫ﻓﻴﻪ ﻓﺈﻧﻤﺎ ﻳﺼﻠﺢ ﻓﻲ ﻧﻮﻉ ﻣﻮﺿﻊ ﺍﻹﻓﺴﺎﺩ ﻭﺑﻨﻮﻉ ﻣﺎ ﺃﻓﺴﺪ)‪.(١‬‬ ‫‪ ٣٧٦‬إ‪.‬ﻼح ‪ /‬أ‪#‬ه ‪ 6#‬ا‪A  +‬ه‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻳﺠﺰﻳﻪ ﺇﺻﻼﺣﻪ ﺑﻐﻴﺮﻩ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﺑﺄﻣﺮﻩ‬ ‫ﻭﺭﺧﺺ ﺑﻜﻞ ﻣﻦ ﺻﺪﻗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﺻﻠﺤﺘﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻣﻄﻠﻘﺎ‪ ،‬ﻛﺎﻟﺘﻮﻛﻴﺪ‬ ‫ﺑﻘﻮﻟﻪ‪ :‬ﺑﻜﻞ ﻣﻦ ﺻﺪﻗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻣﻴﻦ ﻓﺈﺫﺍ ﺗﺤﻤﻞ ﺇﺻﻼﺣﻪ ﺃﻭ ﺃﻧﻌﻢ ﻟﻚ ﺑﻪ ﻓﻘﺪ‬ ‫ﺗﺨﻠﺼﺖ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺳﺆﺍﻟﻪ ﻫﻞ ﺃﺻﻠﺤﺘﻪ ﺑﺨﻼﻑ ﻏﻴﺮ ﺍﻷﻣﻴﻦ ﻓﻼ ﺑﺪ ﻣﻦ ﺳﺆﺍﻟﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﺃﺻﻠﺤﺖ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ ﻣﻦ ﺃﻓﺴﺪ ﻓﻴﻪ ﺃﻥ ﻳﺼﻠﺢ ﻓﻴﻪ ﻣﺎ ﺃﻓﺴﺪ‪ ،‬ﺑﻞ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻔﺴﺎﺩ‬ ‫ﻭﻳﻌﻄﻲ ﻗﻴﻤﺘﻪ ﻟﻘﺎﺋﻢ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻣﻴﻦ ﻭﺇﻥ ﻟﺰﻣﻪ ﺿﻤﺎﻥ ﻟﻠﻤﺴﺠﺪ ﻓﺎﺳﺘﻌﻤﻞ ﻓﻲ‬ ‫ﺃﺟﻴﺮﺍ ﺑﻘﺪﺭ ﻣﺎ ﻟﺰﻣﻪ ﻓﻴﻪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﺇﻥ ﺃﺑﺮﺃﻩ ﺍﻷﺟﻴﺮ ﺑﺮﺉ‪.‬‬ ‫‬‫ﺧﺪﻣﺘﻪ‬ ‫ﻭﻓﻲ ﺗﺮﺗﻴﺐ ﻟﻘﻂ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺤﺎﺝ ﻳﻮﺳﻒ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻤﻦ ﻓﺘﺖ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺣﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺣﻤﻞ ﺍﻟﻠﻘﻂ ﺍﻟﻤﺬﻛﻮﺭﺓ‬ ‫ﻋﻠﻰ ﻣﺎ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﻻ ﺗﺤﺎﺳﺐ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﻣﻔﺴﺪ‬ ‫ﻓﻲ ﺷﻲﺀ ﺑﻤﺎ ﺟﻌﻞ ﻟﻪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺇﻥ ﻟﻢ ﻳﻘﺼﺮ ﻓﻲ ﻋﻤﻠﻪ‪ ،‬ﻛﻔﺴﺎﺩ ﺣﺼﻴﺮ ﻣﺴﺠﺪ‬ ‫ﺑﻘﻌﻮﺩﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٣/٥‬ ‪ ،٢٥٤‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٤/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٥٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٣٥/٦‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٨٢/١‬ ‪.٥٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪278‬‬ ‫‪ / ٣٧٧‬و‪ / N‬أ‪#‬ه ‪ 6#‬ا‪,/  +‬‬ ‫‬ ‫ﺇﻥ ﻭﺟﺪ ﻓﺴﺎﺩﻩ ﻣﺼ ﻠ ﺤﺎ ﻟﺰﻣﻪ ﺇﺻﻼﺡ ﻣﺜﻠﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﺃﺻﻠﺤﻪ‬ ‫ﻣﺼﻠﺤﻪ ﺑﺄﺟﺮﺓ ﻭﺛﻤﻦ ﻭﺃﻋﻄﺎﻩ ﺫﻟﻚ ﺃﺑﺮﺃﻩ‪ ،‬ﻭﺇﻻ ﻏﺮﻡ ﻗﻴﻤﺘﻪ ﻟﻘﺎﺋﻤﻪ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ‪،‬‬ ‫ﻭﻳﺒﺮﺃ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺑﺠﻌﻠﻪ ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﺇﻻ ﻳﻜﻦ ﺃﻣﻴ ﻨﺎ ﻓﻼ ﻳﺒﺮﺃ ﺣﺘﻰ ﻳﺠﻌﻠﻪ‬ ‫ﺫﻟﻚ ﺍﻟﻘﺎﺋﻢ ﺃﻭ ﻳﺠﻌﻠﻪ ﻫﻮ ﻓﻲ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﻓﻲ ﺍﻟﻤﺎﻝ ﺃﻭ‬ ‫ﺻﺪﻗﻪ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﻫﻞ ﺟﻌﻠﻪ ﻓﻲ ﻣﺼﺎﻟﺢ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﺴﺎﺩﻩ ﻗﺪ ﺃﺻﻠﺤﻪ‬ ‫ﻋﻮﺿﺎ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺸﺎﻛﻞ ﻋﻠﻴﻪ‬ ‫‬‫ﺃﺣﺪ ﻛﻔﺎﻳﺔ ﻋﻨﻪ ﺃﺟﺰﺍﻩ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﺃﺻﻠﺤﻪ‬ ‫ﻣﻮﺿﻌﺎ ﻣﺜﻠﻪ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻛﻢ ﻓﺴﺎﺩﻩ ﺃﺻﻠﺢ ﺣﺘﻰ‬ ‫‬‫ﻣﻮﺿﻊ ﻓﺴﺎﺩﻩ ﺃﺻﻠﺢ‬ ‫ﻣﻮﺿﻌﺎ ﻏﺮﻡ ﻛﺬﻟﻚ ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﺇﻥ ﺃﺻﻠﺢ ﻓﺴﺎﺩﻩ‬ ‫‬‫ﻻ ﻳﺸﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﺍﺑﻨﻪ ﺃﻭ ﻋﺒﺪﻩ ﺃﻭ ﺃﺻﻠﺤﻪ ﺃﺣﺪ ﻟﻪ ﺃﺟﺰﺍﻩ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﻣﺎ ﻟﺰﻣﻪ ﺇﻟﻰ ﻗﺎﺋﻢ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺑﺮﺉ ﺇﻥ ﻛﺎﻥ ﻣﺘﻮﻟﻰ ﻭﻟﻮ ﺗﻠﻒ ﻗﺒﻞ ﺃﻥ ﻳﺠﻌﻠﻪ ﻓﻲ ﺑﻌﺾ ﻣﻮﺍﻗﻔﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﻗﺎﺋﻤﺎ ﻣﺘﻮﻟﻰ ﺃﻋﻄﺎﻩ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ﻣﺘﻮﻟﻴﻦ‪ ،‬ﻭﻳﺠﺰﻱ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﻭﺍﺣﺪ؛ ﻭﻻ‬ ‫‬ ‫ﻳﺠﺰﻱ ﻏﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ ﺇﻻ ﺇﻥ ﺟﺎﺀ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺪ ﺻﺮﻓﻪ ﻓﻲ ﻣﻮﺿﻌﻪ ﻭﺻﺪﻗﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ ﺇﻻ ﺇﻥ ﺷﺎﻫﺪﻩ ﺃﻭ ﺷﻬﺪ ﻟﻪ ﺃﻣﻴﻨﺎﻥ‪.‬‬ ‫ﻭﻣﻦ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻟﻤﺴﺠﺪ ﻭﺳﻠﻢ ﻗﻴﻤﺘﻪ ﺇﻟﻰ ﺛﻘﺔ ﻭﺭﺩﻩ ﺇﻟﻴﻪ ﺑﻌﺪ ﺃﻥ ﻗﺒﻀﻪ ﻟﻪ‬ ‫ﺣﺼﻴﺮﺍ‬ ‫‬‫ﻓﺈﻧﻪ ﺑﻴﺪﻩ ﻛﺎﻷﻣﺎﻧﺔ‪ ،‬ﻭﻣﻦ ﺃﻓﺴﺪ ﻓﻲ ﺣﺼﻴﺮﻩ ﺃﺻﻠﺤﻪ ﻭﺃﺟﺰﺍﻩ‪ ،‬ﻭﺇﻥ ﺃﺗﻠﻒ‬ ‫ﺑﺠﻤﻠﺘﻪ ﺟﻌﻞ ﺁﺧﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﺪﻟﻪ ﻭﺭﺍﻗﺒﻪ ﺣﺘﻰ ﻳﻔﻨﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﺮﺍﻗﺒﺔ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻳﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺍﻟﻐﺮﻡ ﻟﻘﺎﺋﻤﻪ)‪.(١‬‬ ‫‪ CH ٣٧٨‬أ‪ C9‬ا‪ +  +‬أ‪# ‰y #‬‬ ‫ﻻ ﻳﺠﺰﻳﻪ ﺗﺤﻠﻴﻞ ﺃﻫﻠﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺒﺎﻧﻴﻦ ﻟﻪ؛ ﻷﻧﻪ ﻣﺎﻝ ﺍﷲ ﻭﺑﻴﺖ ﺍﷲ ﺇﻻ‬ ‫ﺇﻥ ﺑﻨﺎﻩ ﻟﻨﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ ﻓﻘﻂ ﺃﻭ ﻧﺤﻮﻫﻢ‪ ،‬ﻭﺟﻌﻠﻪ ﻓﻲ ﺩﺍﺭﻩ ﺃﻭ ﺑﺤﻴﺚ ﻻ ﺳﺒﻴﻞ ﻷﺣﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٥/٥‬‬ ‫‪279‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﺴﺠﺪﺍ ﺇﻟﻰ ﻣﺪﺓ ﻣﺨﺼﻮﺻﺔ ﺇﺫﺍ‬ ‫‬‫ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ ﻓﺘﺠﺰﻱ ﻣﺤﺎﻟﻠﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺟﻌﻠﻪ‬ ‫ﻗﻠﻨﺎ ﺑﺈﺛﺒﺎﺗﻪ ﻋﻠﻰ ﺍﻟﻤﺪﺓ ﻓﻘﻂ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺇﻥ ﺟﻌﻠﻪ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﺣﻞ ﻣﻦ ﺫﻟﻚ ﻓﻼ ﻳﺠﺰﻳﻪ‬ ‫ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ ﺑﻨﻮﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺇﻥ ﺟﻌﻠﻪ ﻣﻦ ﺑﻨﺎﻩ ﻓﻲ‬ ‫ﺣﻞ)‪.(١‬‬ ‫‪ / ٣٧٩‬أ‪ 6# ‰y #‬ا‪ {  +‬ا‪F5‬م ا‪ +‬‬ ‫ﻳﺼﻠﺢ ﻣﺜﻞ ﻓﺴﺎﺩﻩ ﻓﻲ ﻏﻴﺮﻩ ﺇﻥ ﺍﻧﻬﺪﻡ‪ ،‬ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻳﺒﻨﻰ ﺑﻌﺪ‬ ‫ﺍﻧﻬﺪﺍﻣﻪ ﻻ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﺼﻠﺢ ﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﺑﻞ ﻳﺒﻨﻲ ﻓﻴﻪ ﺇﺫﺍ ﺷﺮﻋﻮﺍ ﻓﻲ ﺑﻨﺎﺋﻪ ﺃﻭ‬ ‫ﻗﺎﺋﻤﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺇﻥ ﺍﻧﻬﺪﻡ ﻭﺗﻌﻄﻞ‪،‬‬ ‫ﻳﻌﻄﻲ ﻗﻴﻤﺔ ﻓﺴﺎﺩﻩ ﻓﻲ ﺑﻨﺎﺋﻪ ﺃﻭ ﻳﻌﻄﻴﻬﺎ ‬ ‫ﺻﻼﺣﺎ‪ ،‬ﺃﻭ ﺣﻴﻞ‬ ‫‬‫ﻭﺇﻥ ﺑﻘﻲ ﻣﻮﺿﻊ ﻟﻢ ﻳﻬﺪﻡ ﺯﺍﺩ ﺇﻟﻴﻪ ﻣﺎ ﻟﺰﻣﻪ ﺑﺤﻴﺚ ﻳﻜﻮﻥ‬ ‫ﺩﻭﻧﻪ‪ ،‬ﻭﻳﺰﺍﻝ ﺍﻟﻀﻤﺎﻥ ﺑﺒﺪﻝ‪ ،‬ﻭﺇﻥ ﺗﺸﺎﻛﻞ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﺃﻓﺴﺪ ﻓﻴﻪ ﺑﻐﻴﺮﻩ ﻣﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺍﺣﺘﺎﻁ ﺑﺎﻹﺻﻼﺡ ﻓﻴﻬﻤﺎ ﺃﻭ ﻓﻴﻬﻦ‪ ،‬ﻭﺃﺟﺎﺯ‬ ‫‬‫ﻣﺴﺠﺪ ﺃﻭ ﻣﺴﺠﺪﻳﻦ‬ ‫ﺑﻌﻀﻬﻢ ﺍﻹﺻﻼﺡ ﻓﻲ ﻭﺍﺣﺪ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﺎﺟﺪ ﻣﺨﺮﺟﺔ ﻣﻦ ﻣﻠﻚ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﷲ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﺍﻹﺻﻼﺡ ﻓﻲ ﺍﻟﻜﻞ ﻭﻟﻢ ﺗﺘﺸﺎﻛﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺃﻧﻪ‬ ‫ﻻ ﻳﺠﺰﻱ ﺍﻹﺻﻼﺡ ﺇﻻ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﺃﺻﻠﺢ ﻓﻴﻪ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﺃﻭ ﺃﻣﻜﻦ‬ ‫ﺍﻹﻋﻄﺎﺀ ﻟﻘﺎﺋﻤﻪ ﺍﻷﻣﻴﻦ‪ ،‬ﺃﻭ ﺭﺟﻲ ﺃﻥ ﻳﻌﻤﺮ ﺑﻌﺪ ﺍﻧﻬﺪﺍﻡ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻤﺴﺎﺟﺪ ﷲ‬ ‫ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺟﻮﺍﺯ ﺍﻹﺻﻼﺡ ﻓﻲ ﻏﻴﺮ ﺍﻟﺬﻱ ﺃﻓﺴﺪ ﻓﻴﻪ‪ ،‬ﻷﻥ ﻛﻞ ﻣﺴﺠﺪ ﻭﻗﻒ‬ ‫ﻣﻦ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺣﺪﺓ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻐﻴﻴﺮ ﻭﺍﻹﻓﺴﺎﺩ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻹﺻﻼﺡ‬ ‫ﻓﻴﻬﺎ ﺃﻭ ﻓﻲ ﻣﺜﻠﻬﺎ ﺑﻨﻮﻉ ﻣﺎ ﺃﻓﺴﺪ ﺃﻭ ﻣﺜﻠﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﺃﻓﺴﺪ ﻭﻏﻴﺮﻩ‪،‬‬ ‫ﻛﺎﻹﻓﺴﺎﺩ ﻭﺍﻹﺻﻼﺡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٦/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٦/٥‬ ‪.٢٥٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪280‬‬ ‫‪ ٣٨٠‬إذا أ‪ 6# #‬ا‪ %  +‬ا‪ CN‬أو &‪ S‬أو ‪+F‬‬ ‫ﺇﻥ ﺃﻓﺴﺪ ﺍﻟﻤﺴﺠﺪ ﻋﺒﺪ ﺍﻟﺮﺟﻞ ﺃﻭ ﻃﻔﻠﻪ ﺃﻭ ﺑﻬﻴﻤﺘﻪ ﻟﺰﻣﻪ ﺇﺻﻼﺣﻪ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﺇﻥ ﻋﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻭﻻ ﺇﺛﻢ ﺇﻥ ﻟﻢ ﻳﻔﺮﻁ ﻭﻳﻀﻴﻊ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﻲ ﻛﻞ ﻣﺎ ﺃﻓﺴﺪﻩ ﻋﺒﺪﻩ ﺃﻭ ﺩﺍﺑﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﻓﺴﺪﻩ ﻣﺎﻟﻪ ﻛﻨﺨﻠﺔ ﺃﻭ‬ ‫ﺣﺎﺋﻂ ﺑﻮﻗﻮﻋﻪ ﻳﻠﺰﻣﻪ ﺇﻥ ﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺃﻭ ﻋﻠﻢ ﺑﺄﻧﻪ ﻣﺸﺮﻑ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻉ ﻭﺗﻮﺍﻧﻰ‪،‬‬ ‫ﻭﻻ ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﻻ ﺇﻥ ﺗﻘﺪﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺨﺮﺝ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ﻣﺎ ﺃﻓﺴﺪﻩ‬ ‫ﻋﺒﺪﻩ ﺃﻭ ﻃﻔﻠﻪ ﺃﻭ ﺑﻬﻴﻤﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﻣﻦ ﻣﺎﻝ ﻃﻔﻠﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻔﺴﺪ ﻫﻮ‬ ‫ﺍﻟﻄﻔﻞ‪ ،‬ﻓﺈﻥ ﺑﻠﻎ ﻗﺒﻞ ﺇﺻﻼﺣﻪ ﻟﺰﻣﻪ ﻫﻮ ﺩﻭﻥ ﺃﺑﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﺃﺑﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺷﺎﺅﻭﺍ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﺍﺑﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺒﺪ ﺇﻥ ﺃﻋﺘﻘﻪ ﻗﺒﻠﻪ ﻓﻘﺪ ﻟﺰﻣﻪ‬ ‫ﻣﺎ ﺩﻭﻥ ﺭﻗﺒﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻣﺮﻩ ﻟﺰﻣﻪ ﻛﻞ ﻣﺎ ﺃﻓﺴﺪﻭﺍ ﻭﻟﻮ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻓﻌﻠﻪ‬ ‫ﻓﻲ ﻃﻔﻮﻟﻴﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﻨﺴﻪ)‪.(١‬‬ ‫‪  / ٣٨١‬م ا إذا أ‪ #‬ا‪ +‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﻌﺒﺪ ﻣﺎ ﻳﺴﺎﻭﻱ ﺭﻗﺒﺘﻪ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ؛ ﻷﻧﻪ ﻣﻜﻠﻒ ﺑﺎﻟﻎ‬ ‫ﻋﺎﻗﻞ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺃﺩﻯ ﺳﻴﺪﻩ ﻋﻨﻪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺕ ﺍﻟﻌﺒﺪ ﺃﻭ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ‬ ‫ﻻ ﻳﻠﺰﻣﻪ ﺇﻻ ﻗﻴﻤﺔ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺗﺒﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﺎﺕ ﺑﻬﺎ ﺃﻭ ﻳﺘﺒﻊ ﺑﻬﺎ ﻟﻴﻮﻡ‬ ‫ﻋﺘﻖ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ ﻭﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻓﻲ ﺿﻤﺎﻧﺎﺕ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺃﻥ ﺟﻨﺎﻳﺎﺕ ﺍﻟﻌﺒﺪ ﻛﻠﻬﺎ ﻋﻠﻰ ﺳﻴﺪﻩ ﻓﻴﻤﺎ ﻳﻘﺎﺑﻞ ﺭﻗﺒﺘﻪ‬ ‫ﺇﻻ ﻣﺎ ﺟﻌﻠﻪ ﻓﻴﻪ ﻓﺄﻓﺴﺪ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺭﻗﺒﺘﻪ ﻓﺴﻴﺪﻩ ﺿﺎﻣﻦ ﻟﺬﻟﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﺴﻴﺪ ﻛﻞ ﻣﺎ ﻓﻌﻠﻪ ﻋﺒﺪﻩ ﻭﻟﻮ ﺃﻛﺜﺮ ﻣﻦ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﻣﺎ ﻋﻠﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٧/٥‬ ‪ ،٢٥٨‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٥/٢‬‬ ‫‪281‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻤﻌﺎﻣﻠﺔ ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﺣﻴﻨﻪ ﺇﻥ ﺗﺰﻭﺝ ﺃﻭ ﺯﻧﻰ‬ ‫ﺑﺎﻟﺘﻌﺪﻳﺔ ﺑﻼ ﺇﺫﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﺜﻞ ﺭﻗﺒﺘﻪ)‪.(١‬‬ ‫‪DN ٣٨٢‬ت اﻷ&‪S‬ل وا‪ K% 5 +‬ا‪ +‬‬ ‫ﺟﻨﺎﻳﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﺍﻟﺬﻳﻦ ﺗﺠﻨﻨﻮﺍ ﻓﻲ ﻃﻔﻮﻟﻴﺘﻬﻢ ﻋﻠﻰ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺟﻨﺎﻳﺘﻬﻢ ﻓﻲ ﺍﻷﻧﻔﺲ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻓﻠﻴﺲ ﻋﻠﻰ ﺁﺑﺎﺋﻬﻢ ﺇﻻ ﻣﺎ ﺩﻭﻥ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪،‬‬ ‫ﻭﺍﻟﺜﻠﺚ ﻭﻣﺎ ﻓﻮﻗﻪ ﻋﻠﻰ ﻋﻮﺍﻗﻠﻬﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﻢ ﻣﺎﻝ ﻓﺈﻥ ﺁﺑﺎﺀﻫﻢ ﻳﻌﻄﻮﻧﻬﺎ ﻣﻦ‬ ‫ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﺎﻝ ﻓﻤﻦ ﻣﺎﻝ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻭﻫﻢ ﺑﺘﻠﻒ ﺍﻷﻣﻮﺍﻝ ﺃﻭ‬ ‫ﺍﻷﻧﻔﺲ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻣﻦ ﺍﻟﺠﺮﺍﺣﺎﺕ ﻭﻏﻴﺮﻫﺎ ﻓﻌﻠﻰ ﺁﺑﺎﺋﻬﻢ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺎ ﺟﻌﻠﻮﻫﻢ ﻓﻴﻪ ﻓﺄﻓﺴﺪﻭﻩ ﺑﻐﻴﺮ ﺃﻣﺮﻫﻢ ﺃﻭ ﺑﺘﻀﻴﻴﻊ ﻣﻨﻬﻢ ﻓﻤﻦ ﻣﺎﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻦ ﻓﻤﻦ ﻣﺎﻝ ﺁﺑﺎﺋﻬﻢ‪.‬‬ ‫ﻭﻣﻦ ﺗﺠﻨﻦ ﺑﻌﺪ ﺑﻠﻮﻍ ﺟﻨﺎﻳﺘﻪ ﻓﻲ ﺍﻟﻤﺎﻝ ﻛﻠﻬﺎ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺠﻨﺎﻳﺔ ﻓﻲ‬ ‫ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻓﺪﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﻓﻤﺎ ﻓﻮﻗﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ)‪.(٢‬‬ ‫ﻭﻓﻲ ﺭﻳﺎﺽ ﺍﻷﺣﻜﺎﻡ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻰ ﺃﺑﻲ ﺍﻟﻄﻔﻞ ﻓﻴﻤﺎ ﺃﻓﺴﺪ ﺇﻥ ﻟﻢ‬ ‫ﻣﻌﺪﻣﺎ‪ ،‬ﻭﻣﻦ ﺃﻋﺘﻖ‬ ‫‬‫ﻳﻜﻦ ﻟﻠﻄﻔﻞ ﻣﺎﻝ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺍﺑﻦ ﺍﻷﻡ ﺍﻟﻄﻔﻞ ﺇﻥ ﻛﺎﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺿﻤﻦ ﻣﺎ ﺃﻓﺴﺪﻩ ﻓﻲ ﺍﻷﻧﻔﺲ‬ ‫ﻣﻌﺪﻣﺎ ‬ ‫‬‫‬ ‫ﻃﻔﻼ ﻓﻼ ﻳﻀﻤﻦ ﻣﺎ ﺃﻓﺴﺪﻩ ﺇﻥ ﻛﺎﻥ‬ ‫ﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(٣‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻓﺴﺎﺩ ﻣﻮﺍﻟﻴﻪ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﺃﻃﻔﺎﻟﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺃﻓﺴﺪ ﺍﻟﻄﻔﻞ ﻓﻲ ﺣﺎﻝ ﻃﻔﻮﻟﻴﺘﻪ ﻓﺒﻠﻎ ﻓﺎﺳﺘﻤﺴﻚ ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻔﻴﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٥٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٥/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٨/٥‬ ‪.٢٥٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٩/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪282‬‬ ‫ﺍﺧﺘﻼﻑ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﺪﺭﻙ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻳﺒﺮﺃ ﺍﻷﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪:‬‬ ‫ﻻ ﻳﺜﺒﺖ ﺍﻟﺤﺎﻛﻢ ﺍﻟﺨﺼﻮﻣﺔ ﻓﻲ ﺫﻟﻚ ﻭﻟﻜﻦ ﻳﺪﺭﻙ ﺫﻟﻚ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ‬ ‫ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻘﺮﺍﺑﺔ ﻛﻠﻬﺎ‪ :‬ﺇﻥ ﺟﺎﺯ ﻋﻠﻴﻪ ﻓﺘﺮﻛﻪ ﺣﺘﻰ ﻓﺴﺪ ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﺣﻔﻈﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺃﻥ ﻳﻜﻮﻥ ﺿﺎﻣﻨﺎ ﻟﻪ)‪.(١‬‬ ‫‪+I ٣٨٣‬ن ‪ /‬أ‪#‬ه ا ان‬ ‫ﻣﺎ ﺃﻓﺴﺪ ﺣﻴﻮﺍﻥ ﺍﻟﺮﺟﻞ ﻳﻠﺰﻣﻪ ﻣﻄﻠﻘﺎ ﻓﻲ ﺍﻷﻣﻮﺍﻝ‪ .‬ﻭﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻷﻧﻔﺲ ﺇﻥ‬ ‫ﻋﻠﻢ ﺃﻧﻪ ﻋﻘﻮﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﺯﺍﻟﻮﺍ ﻋﻨﻪ ﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻣﻦ ﻫﺮﺑﺖ‬ ‫ﻋﻨﻪ ﺩﺍﺑﺘﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﻣﺎ ﺃﻓﺴﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺇﻥ ﺃﺗﺒﻌﻬﺎ ﻭﻫﻮ ﻳﺼﻴﺢ‪.‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﻓﻌﻠﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺭﻗﺒﺘﻬﺎ)‪.(٢‬‬ ‫‪+I ٣٨٤‬ن ‪S /‬ه ا‬ ‫ﺇﻥ ﺃﻓﺴﺪﻩ ﻳﺘﻴﻢ ﺃﺻﻠﺤﻪ ﻣﻦ ﻣﺎﻟﻪ ﺧﻠﻴﻔﺘﻪ ﺃﻭ ﻗﺎﺋﻢ ﺑﻪ ﻭﻟﻮ ﺃﻣﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ‬ ‫ﻣﺎﻝ‪ ،‬ﻭﺇﻻ ﺳﻘﻂ ﻋﻨﻪ؛ ﺃﻱ‪ :‬ﻋﻦ ﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﺑﺎﻷﻭﻟﻰ ﻭﻛﺎﻥ ﺩﻳ ﻨﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ)‪.(٣‬‬ ‫‪ / ٣٨٥‬أ‪ / #‬ا ‪SG+‬‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﺑﻤﺴﺠﺪ ﻭﻟﻢ ﻳﺪﺭﻩ ﻷﻫﻞ ﻭﻓﺎﻕ ﺃﻭ ﺧﻼﻑ‪ ،‬ﻟﺰﻣﻪ ﺇﺻﻼﺣﻪ؛ ﻷﻥ‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﻜﻮﻥ ﻷﻫﻞ ﺍﻟﺤﻖ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺒﺪﻟﻮﺍ ﻭﻟﻢ ﻳﻐﻴﺮﻭﺍ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻮﻫﺒﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺟﻬﻞ ﺍﺳﺘﺼﺤﺐ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﺳﺘﺼﺤﺎﺏ ﺍﻷﺻﻞ ﻫﻮ‬ ‫‬‫ﺻﻔﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٩/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٩/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٩/٥‬ ‪ ،٢٦٠‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٥/٢‬‬ ‫‪283‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺍﻟﺤﻖ ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻻ ﺇﻥ ﻋﻠﻤﻪ ﻷﻫﻞ ﺧﻼﻑ؛ ﻷﻥ ﺑﻨﺎﺀﻩ ﺇﺑﻄﺎﻝ ﻟﻤﺴﺎﺟﺪ ﺃﻫﻞ‬ ‫ﺍﻟﻮﻓﺎﻕ‪ ،‬ﻭﺇﻫﺎﻧﺔ ﻟﻤﺬﻫﺒﻬﻢ ﻭﺩﻳﺎﻧﺘﻬﻢ‪ ،‬ﻓﻜﻤﺎ ﻻ ﻳﺒﻨﻲ ﻓﻴﻪ ﺍﻟﻤﻮﺍﻓﻖ ﺇﺫﺍ ﻛﺎﻥ ﻷﻫﻞ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ‬ ‫‬‫ﺍﻟﺨﻼﻑ ﻛﺬﻟﻚ ﻻ ﻳﺒﻨﻲ ﻓﻴﻪ ﻟﻮ ﺃﻓﺴﺪ‪ ،‬ﺑﻞ ﻻ ﻳﺘﺮﻛﻮﻥ ﺃﻥ ﻳﺒﻨﻮﺍ‬ ‫ﺟﺎﻣﻌﺎ ﻳﺴﺘﻐﻨﻮﻥ ﺑﻪ ﻋﻦ‬ ‫‬‫ﻷﻭﻟﻲ ﺍﻷﻣﺮ ﺍﻟﺼﻼﺡ ﻓﻲ ﺗﺮﻛﻬﻢ ﻓﻼ ﻳﺘﺮﻛﻮﻧﻬﻢ ﻳﺒﻨﻮﻥ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺍﻟﺠﺎﻣﻊ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻷﻫﻞ ﺍﻟﻤﺬﻫﺐ ﻭﻏﺼﺒﻪ ﻗﻮﻣﻨﺎ‬ ‫ﻭﻋﻤﺮﻭﻩ ﻓﻤﻦ ﺃﻓﺴﺪ ﻓﻴﻪ ﻟﺰﻣﻪ ﺇﺻﻼﺡ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺮﻩ ﻓﻌﻠﻪﺃﻱ‪ :‬ﺍﻹﻓﺴﺎﺩ ﻓﻲ ﻣﺴﺠﺪ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦﻭﺇﻧﻤﺎ ﻛﺮﻩ ﻟﻤﻄﻠﻖ ﻛﻮﻧﻪ ﻣﺴﺠﺪ ﺇﺳﻼﻡ ﻭﺻﻼﺓ ﻭﻗﺮﺍﺀﺓ ﺷﺮﻋﻴﺘﻴﻦ‪،‬‬ ‫ﻭﻟﻤﺨﺎﻟﻔﺔ ﺗﻔﺎﻗﻢ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻟﻜﻮﻧﻪ ﻣﺎﻝ ﻧﺎﺱ ﺑﻨﻲ ﻋﻠﻰ ﺳﻤﺔ ﺍﻹﺳﻼﻡ ﻭﻟﻢ ﻳﺒﻦ ﻋﻠﻰ‬ ‫ﺃﻣﺮ ﻣﺘﻔﻖ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ ﻭﻻ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻬﺪﻡ ﻣﺎ ﺑﻨﻲ ﻋﻠﻰ‬ ‫ﻣﺤﺮﻡ ﺍﺗﻔﺎﻗﺎ ﻛﺎﻟﺰﻧﻰ ﻭﺍﻟﺨﻤﺮ‪ ،‬ﺃﻭ ﻣﺎ ﺑﻨﺎﻩ ﺍﻟﻤﻮﺍﻓﻖ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻖ ﺍﻟﻤﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ‬ ‫ﺗﺤﺮﻳﻤﻪ‪ ،‬ﻭﻷﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻤﺨﺎﻟﻔﻮﻥ ﻓﻲ ﻣﺴﺎﺟﺪﻫﻢ ﻫﻮ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﻟﻴﺲ‬ ‫ﻳﻘﻄﻊ ﺑﻪ ﺍﻟﻌﺬﺭ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﻓﻨﻌﺘﺒﺮ ﺍﻷﻛﺜﺮ ﻭﻧﻠﻐﻲ ﺍﻷﻗﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻢ ﻟﻸﻛﺜﺮ‪ ،‬ﻭﻷﻥ‬ ‫ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺎﻥ ﻟﻤﺎ ﺣﻞ ﻭﻟﻤﺎ ﺣﺮﻡ ﻳﺠﻮﺯ ﺗﺪﺍﻭﻟﻪ ﻛﺎﻟﺤﺮﻳﺮ ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻓﻴﺠﻮﺯ‬ ‫ﺑﻴﻌﻬﻤﺎ ﻷﻧﻬﻤﺎ ﻭﻟﻮ ﺣﺮﻣﺎ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻟﻜﻨﻬﻤﺎ ﺣﻼ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﻛﺎﻟﺰﻳﺖ ﻭﺍﻷﺷﻴﺎﺀ‬ ‫ﺍﻟﻄﺎﻫﺮﺓ ﺇﺫﺍ ﺗﻨﺠﺴﺖ‪ ،‬ﻭﻛﺂﻻﺕ ﺍﻟﻠﻬﻮ ﺇﺫﺍ ﺻﻠﺤﺖ ﻟﻐﻴﺮﻩ ﻓﻼ ﺗﻔﺴﺪ ﺇﻓﺴﺎ ﺩﺍ ﻳﺨﺮﺟﻬﺎ‬ ‫ﻋﻤﺎ ﺣﻠﺖ ﻟﻪ ﺑﻞ ﺇﻓﺴﺎ ﺩﺍ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﻠﻬﻮ ﺑﻬﺎ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﺤﻜﻤﻨﺎ ﺑﻬﺪﻣﻬﺎ؛‬ ‫ﻷﻧﻬﻢ ﻳﺴﻌﻮﻥ ﻓﻲ ﺑﻨﻴﺎﻧﻬﻢ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ ﺧﺮﺍﺏ ﻣﺴﺎﺟﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫‬ ‫‪+/‬ا‬ ‫‪ / ! ٣٨٦‬أ‪ #‬ا‪ +‬‬ ‫ﻳﻜﻔﺮ ﻣﻦ ﺗﻌﻤﺪ ﺇﻓﺴﺎﺩ ﻣﺴﺠﺪ ﻷﻫﻞ ﺍﻟﻮﻓﺎﻕ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺣﺮﻗﻪ ﺃﻭ ﺃﻓﺴﺪ ‬ ‫ﻣﺎﻻ‬ ‫ﺑﺘﻌﺪﻳﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻣﺎﻻ ﻟﻤﺨﺎﻟﻒ ﺃﻭ ﻟﻤﺴﺠﺪﻩ ﺃﻭ ﻟﻤﺸﺮﻙ ﻻ ﻳﺤﻞ ﻣﺎﻟﻪ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻛﻨﺎﺋﺲ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻴﻬﺪﻡ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٦/٥‬ ‪.٢٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪284‬‬ ‫ ﻭﷲ ﺩﺭﻩﻳﻬﺪﻡ ﻣﺎ ﺳﺒﻖ ﻣﻨﻬﺎ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﻭﺇﺫﺍ ﻫﺪﻣﺖ ﻛﻨﻴﺴﺔ ﺑﻐﻴﺮ ﻭﺟﻪ ﻟﻢ ﻳﺠﺰ‬ ‫ﺇﻋﺎﺩﺗﻬﺎ ﺑﺈﺟﻤﺎﻉ ﻧﻘﻠﻪ ﺍﻟﺴﺒﻜﻲ)‪.(١‬‬ ‫‪ r D / ! ٣٨٧‬ا‪ +‬‬ ‫ﻳﺄﺛﻢ ﻣﻦ ﻳﻨﺠﺲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻷﻫﻞ ﺧﻼﻑ ﻟﺤﺮﻣﺘﻪ ﺑﺎﺳﻢ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﺮ؛ ﻷﻥ ﺫﻟﻚ ﻇﻠﻢ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻜﻪ‬ ‫ﻛﻤﻔﺴﺪ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻗﻮﻝ ﺑﻌﺾ ﺍﻷﺻﺤﺎﺏ ﺭﺣﻤﻬﻢ ﺍﷲ ﺃﻥ ﻣﺴﺎﺟﺪ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻣﺜﻞ ﺍﻟﺪﻭﺍﻣﻴﺲ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺘﻨﺠﻴﺴﻪ ﺇﺫﺍ ﻟﻢ ﻳﻀﺮ ﺃﺣﺪ ﻭﻻ ﺑﺎﻟﺘﻌﺮﻱ‬ ‫ﻓﻴﻪ ﺑﻼ ﺭﺅﻳﺔ ﺃﺣﺪ ﺇﻻ ﻣﺎ ﻓﻲ ﺗﻌﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻫﺪﻡ‬ ‫ﻣﺴﺎﺟﺪ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻭﻻ ﺗﻌﻤﺪ ﺇﻓﺴﺎﺩ ﻓﻴﻬﺎ ﻭﻻ ﺇﺣﺮﺍﻗﻬﺎ ﺇﻻ ﺇﻥ ﺗﻀﻤﻦ ﺧﻼﻓﻬﻢ‬ ‫ﺷﺮﻛﺎ ﻛﺎﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﻤﺠﺴﻤﺔ ﻗﺒﺤﻬﻢ ﺍﷲ)‪.(٢‬‬ ‫‬ ‫‪ r D / ! ٣٨٨‬ا‪  +‬اام‬ ‫ﻳﻜﻔﺮ ﺑﺘﻨﺠﻴﺲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺇﻥ ﺗﻌﻤﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺗﻌﺮﻯ ﻓﻴﻪ ﻛﻔﺮ‪ ،‬ﻭﻓﻲ‬ ‫ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻋﺼﻰ)‪.(٣‬‬ ‫‪ ٣٨٩‬ا‪ N / K% $SD‬ا‪ +‬‬ ‫ﻳﺠﻌﻞ ﻟﺤﻴﻄﺎﻧﻪ‪ ،‬ﻭﻋﻤﺪﻩ‪ ،‬ﻭﺳﻘﻮﻓﻪ ﻣﻦ ﻣﺎﻝ ﺟﻌﻞ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺃﺭﺿﻪ ﻭﻣﺎ ﻳﺠﻌﻞ‬ ‫ﻓﻴﻪ ﻣﻦ ﺃﻭﺗﺎﺩ‪ ،‬ﻭﻣﺎ ﻳﺠﻌﻞ ﺑﻴﻦ ﻋﻤﺪﻩ ﻣﻦ ﺧﺸﺐ ﻭﻣﻴﺰﺍﺑﻪ‪ ،‬ﻭﻓﻲ ﺑﺎﺑﻪ ﻭﻗﻔﻠﻪ ﻣﻦ‬ ‫ﺣﺪﻳﺪ ﺃﻭ ﻋﻮﺩ ﻗﻮﻻﻥ ﺑﺎﻟﺒﺤﺚ ﺩﻭﻥ ﺗﺮﺧﻴﺺ ﻻ ﻟﻤﺎ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻷﻫﻠﻪ ﻓﻔﻴﻪ ﻗﻮﻻﻥ‬ ‫ﻭﺗﺮﺧﻴﺼﺎ ﻻ ﺑﺤ ﺜﺎ ﻛﻤﺼﺒﺎﺡ ﻭﺯﻳﺖ ﻭﻓﺘﻴﻞ ﻭﻗﻠﺔ ﻭﺯﻕ ﻭﺣﺼﻴﺮ‪ ،‬ﺑﻞ ﻳﺠﻌﻞ ﻟﻜﻞ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦١/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦١/٥‬ ‪.٢٦٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٢/٥‬‬ ‫‪285‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺍﺣﺪ ﻣﻤﺎ ﺟﻌﻞ ﻟﻪ‪ ،‬ﻭﺭﺧﺺ ﺃﻥ ﻳﺠﻌﻞ ﻟﻤﻨﺎﻓﻊ ﺃﻫﻠﻪ ﻣﻦ ﻣﺎﻝ ﺟﻌﻞ ﻟﻪ‪ ،‬ﻭﻣﺎ ﺟﻌﻞ‬ ‫ﻣﻦ ﺍﻟﻤﺎﻝ ﻟﻠﻤﺴﺠﺪ ﻓﻼ ﻳﺸﺘﺮﻭﺍ ﻟﻪ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﻣﺎ ﺟﻌﻞ ﻟﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻓﻼ‬ ‫ﻳﺠﻌﻠﻮﻩ ﻟﻠﻤﺴﺠﺪ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﺇﻧﻤﺎ ﺛﺒﺖ ﻷﻥ ﻣﺎ ﻫﻮ ﻣﺼﺎﻟﺢ‬ ‫ﻷﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻬﻮ ﻣﺼﺎﻟﺢ ﻟﻠﻤﺴﺠﺪ)‪.(١‬‬ ‫‪ ٣٩٠‬ا‪ K% $SD‬ا‪ CN +/  +‬ﻸ‪CP‬‬ ‫ﻫﻞ ﻳﻌﻢ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻭ ﺍﻟﻤﺼﺎﻟﺢ ﻣﺎ ﺟﻌﻞ ﻟﻴﺄﻛﻠﻪ ﺃﻫﻠﻪ؟‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﻻ ﻳﻌﻤﻪ ﻓﻼ ﻳﺮﺧﺺ ﻓﻴﻤﺎ ﺟﻌﻞ ﻟﻸﻛﻞ ﺃﻥ ﻳﺠﻌﻞ‬ ‫ﻟﻠﻤﺴﺠﺪ ﺃﻭ ﻣﺼﺎﻟﺤﻪ ﻷﻥ ﺁﻛﻠﻴﻪ ﺃﺣﻖ ﺑﻪ ﻭﺑﻬﻢ ﻳﻌﻤﺮ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻃﻠﻌﺖ ﻋﻠﻰ‬ ‫ﺭﺧﺼﺔ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻤﺘﺒﺎﺩﺭ ﻣﻦ ﻟﻔﻆ ﻣﻨﻔﻌﺔ ﺃﻫﻠﻪ ﻭﻣﺼﻠﺤﺘﻬﻢ ﻣﺎ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ ﺑﻼ ﺗﻤﻠﻚ‬ ‫ﺃﻳﻀﺎ ﻓﻴﻤﺎ ﺟﻌﻞ ﻟﻠﺒﺎﺱ ﺃﻫﻠﻪ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪© ﴿ :‬‬‫ﻓﻼ ﻳﺮﺧﺺ ‬ ‫‪] ﴾ ² ± ° ¯ ® ¬ «ª‬ﺍﻟﻨﺤﻞ‪ ،[٥ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ W V U T S R‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[٢١ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪7 6 5 ﴿ :‬‬ ‫‪] ﴾ ; : 98‬ﻳۤﺲ‪ ،[٧٣ :‬ﻓﺘﻌﺎﻃﻔﺖ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻨﻔﻌﺔ ﻭﺍﻷﻛﻞ‬ ‫ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻌﻄﻒ ﺍﻟﺘﻐﺎﻳﺮ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﻭﻟﻮ ﺍﺣﺘﻤﻠﺖ ﺗﻌﺎﻃﻒ ﺍﻟﻌﺎﻡ‬ ‫ﻭﺍﻟﺨﺎﺹ ﻟﺪﻟﻴﻞ ﻟﻜﻦ ﻛﻼﻡ ﻣﺴﺄﻟﺘﻨﺎ ﻗﺪ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﻤﻨﻔﻌﺔ‬ ‫ﻓﻴﻪ ﻏﻴﺮ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻟﻘﻮﺓ ﺣﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫‪  + CN / ٣٩١‬و‪K,+ CN /‬‬ ‫ﻻ ﻳﺠﻌﻞ ﻟﻤﺼﻠﻰ ﻣﺎ ﺟﻌﻞ ﻟﻤﺴﺠﺪ ﻭﻋﻜﺴﻪ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ‬ ‫ﺍﻟﻌﻜﺲ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺧﺼﺔ ﻓﻲ ﺍﻟﻜﻞ ﺣﻴﺚ ﺟﺎﺀ ﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻭﻣﺎ ﺟﻌﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٣/٥‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٢٥٤/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٦٥/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٣/٥‬ ‪.٢٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪286‬‬ ‫ﻟﻠﻤﺴﺠﺪ ﻓﻼ ﻳﺠﻌﻠﻮﻩ ﻟﻠﻤﺼﻠﻰ‪ ،‬ﻭﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺼﻠﻰ ﻓﻼ ﻳﺠﻌﻠﻮﻩ ﻟﻠﻤﺴﺠﺪ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ‪.‬‬ ‫ﺃﻳﻀﺎ ﻗﻮﻟﻪ‪ :‬ﻫﻞ ﻫﻤﺎ ﻳﻌﻨﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺧﺼﺔ ﻓﻲ ﺍﻟﻜﻞ ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻘﺘﻀﺎﻩ‬ ‫‬‫ﻭﺍﻟﻤﺼﻠﻰ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﺃﻭ ﻣﻌﻨﻴﺎﻥ ﻣﺨﺘﻠﻔﺎﻥ؟ ﻓﺈﻥ ﻛﻮﻧﻬﻤﺎ ﻣﻌﻨﻰ‬ ‫ﺃﻥ ﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺴﺠﺪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﻌﻞ ﻣﻨﻪ ﻟﻠﻤﺼﻠﻰ‪ ،‬ﻭﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺼﻠﻰ ﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﺠﻌﻞ ﻣﻨﻪ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻛﻮﻧﻬﻤﺎ ﻣﻌﻨﻴﻴﻦ ﺃﻧﻪ ﻻ ﻳﺠﻌﻞ ﻷﺣﺪﻫﻤﺎ ﻣﻤﺎ‬ ‫ﻟﻶﺧﺮ ﻓﺬﻟﻚ ﻗﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻳﺠﻌﻞ ﻣﻤﺎ ﻟﻠﻤﺼﻠﻰ ﻟﻠﻤﺴﺠﺪ ﺑﻼ ﻋﻜﺲ ﻛﻤﺎ‬ ‫ﻳﺰﺍﺩ ﻣﻨﻪ ﻟﻠﻤﺴﺠﺪ ﺑﻼ ﻋﻜﺲ ﻟﻘﻮﺓ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫‪/ / KD / ٣٩٢‬ل ا‪H/ /  +‬‬ ‫ﻭﺧﺎﺭﺟﺎ‪،‬‬ ‫‬‫‬ ‫ﺩﺍﺧﻼ‬ ‫ﻳﺠﻮﺯ ﺗﺪﻭﻳﺮﺍﻟﻤﺴﺠﺪ ﺑﺮﻛﺎﺋﺰ ﻣﻦ ﺑﻨﺎﺀ ﺃﻭ ﺧﺸﺐ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﻭﺗﻘﻮﻳﺔ ﺣﻴﻄﺎﻧﻪ ﺑﺒﻨﺎﺀ ﺇﻥ ﺭﺋﻲ ﺻﻼﺡ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ ،‬ﻭﺯﺍﺩﻭﺍ‬ ‫ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﻳﺠﻌﻠﻮﻥ ﻟﻪ ﺳﺘﺮﺓ ﻓﻮﻕ ﺳﻘﻒ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭ ﺗﺒﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ﺻﻮﻣﻌﺘﻪ ﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﻻ ﺇﻥ ﺧﺮﺟﺖ ﻋﻨﻪ‪ ،‬ﻭﻟﻮ ﺑﺒﻌﻀﻬﺎ‬ ‫ﻭﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻛﻠﻬﺎ‪ ،‬ﻭﻟﻮ ﺟﻌﻞ ﺟﺪﺍﺭﻫﺎ ﺍﻟﻤﺘﻄﺮﻑ ﻫﻮ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻤﺘﻄﺮﻑ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻜﻦ ﻣﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﻨﻬﺎ ﻳﺒﻨﻰ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺧﺎﺭﺟﻪ‬ ‫ﻻ ﻳﺒﻨﻰ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻨﻰ ﻣﻦ ﺧﻠﻒ ﺃﻭ ﺟﺎﻧﺐ ﺣﻴﺚ ﻻ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻤﺆﺫﻥ‬ ‫ﺧﺎﺭﺟﺎ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﻏﻤﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻭﺻﺮﺣﺘﻪ ﻣﻦ ﻣﺎﻟﻪ‬ ‫‬‫ﺍﻟﻘﺒﻠﺔ ﺍﻧﺤﺪﺭ ﻣﻨﻬﺎ‬ ‫ﻭﻻ ﻧﻌﻠﻢ ﻓﻲ ﺍﻟﻤﻨﺎﺭﺓ ﺷﻴ ﺌﺎ؛ ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻬﺎ ﻻ ﺗﺒﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ﻷﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻤﺎ‬ ‫ﻳﺼﻠﻰ ﻓﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﺴﺠﺪ ﻭﻻ ﻛﺴﺎﺭﻳﺔ ﺗﺮﻓﻊ ﺳﻘﻔﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٤/٥‬ ‪.٢٦٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٥/٥‬ ‪ ،٢٦٦‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٦/٢‬‬ ‫‪287‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ٴ‬ ‫‪y‬اوه ‪/ /‬ل ا‪ +‬‬ ‫ز‬‫‪ / ٣٩٣‬‬ ‫ﻣﻦ ﺃﻭﺻﻰ ﺑﺪﺭﺍﻫﻢ ﺗﺠﻌﻞ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺸﺘﺮﻯ ﻣﻨﻬﺎ ﺣﺼﻴﺮ ﻭﻻ‬ ‫ﻣﺼﻠﻰ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺷﺮﺍﺀ ﺩﻫﻦ ﺍﻟﺴﺮﺍﺝ ﻭﻏﻴﺮﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻪ ﺃﻭ‬ ‫ﻟﺒﻨﺎﺋﻪ ﻛﺎﻥ ﻟﻠﺒﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﺼﻼﺣﻪ ﻓﻠﻪ ﻭﻟﺒﻨﺎﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺒﻨﺎﺋﻪ ﻭﺻﺎﻟﺢ ﻟﻪ ﻣﻦ‬ ‫ﻋﻤﺎﺭﺗﻪ‪.‬‬ ‫ﻭﺃﺟﻴﺰ ﺃﻥ ﻳﺸﺘﺮﻯ ﻣﻨﻬﺎ ﻗﻨﺪﻳﻞ ﻭﺣﺼﻴﺮ ﻭﺩﻫﻦ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻌﻤﺎﺭﺗﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻝ ﻟﻌﻤﺎﺭﺗﻪ ﺟﺪﺩ ﻣﻨﻬﺎ ﻣﺎ ﺧﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻗﻒ ﻣﺎﻝ ﻟﻌﻤﺎﺭﺗﻪ ﻓﻠﻢ‬ ‫ﻳﻬﺪﻡ ﺟﺎﺯ ﺃﻥ ﻳﻨﻔﺬ ﻓﻲ ﺻﻼﺡ ﺃﺑﻮﺍﺑﻪ ﻭﺣﺼﺮﻩ ﻭﺍﻟﺴﺮﺍﺝ ﻭﻧﻘﻞ ﺍﻟﺤﺼﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﻭﺻﻰ ﻟﻪ ﺑﺠﺮﺓ ﺃﻭ ﻗﺮﺑﺔ ﺍﻧﺘﻔﻊ ﺑﻬﺎ ﺍﻟﻌﻤﺎﺭ ﻓﻴﻤﺎ ﻛﺎﻧﺖ ﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺟﺎﺋﺰ ﻣﻦ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻣﺎ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ ﻭﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺃﺻﻠﻪ ﻛﻴﻒ‬ ‫ﻫﻮ ﻓﺤﻜﻤﻪ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻣﻦ ﺃﻭﺻﻰ ﻟﻪ ﺑﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺗﺠﻌﻞ ﻓﻲ ﺻﻼﺣﻪ‬ ‫ﻭﻟﺴﺮﺍﺟﻪ ﻭﻟﺤﺼﻴﺮ ﻣﺤﺮﺍﺑﻪ ﻓﻠﺼﺎﺣﺒﻪ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺳﺮﺍﺟﻪ ﻭﺍﻟﺤﺼﺮ ﺭﺑﻊ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻓﻲ ﺻﻼﺣﻪ ﻭﻓﻲ ﺳﺮﺍﺟﻪ ﻭﻓﻲ ﺣﺼﺮ ﻣﺤﺮﺍﺑﻪ ﻛﺎﻥ ﺃﺛﻼﺛﺎ‪.‬‬ ‫ﻭﺇﻥ ﺟﻌﻠﺖ ﺷﺠﺮﺓ ﻟﻠﻤﺴﺠﺪ ﻓﻠﺤﻴﻄﺎﻧﻬﺎ ﺇﺫﺍ ﺍﻧﻬﺪﻣﺖ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺃﻳﻀﺎ ﻟﺴﻘﻔﻪ ﻭﺳﻮﺍﺭﻳﻪ ﻭﺃﺭﺿﻪ‪ ،‬ﻭﻳﺄﻛﻞ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ‬ ‫‬ ‫ﺃﻥ ﻳﺒﻨﻮﻩ‪ ،‬ﻭﻻ ﺗﺜﺒﺖ ﻋﻄﻴﺔ ﻟﻠﻤﺴﺠﺪ ﻭﻻ ﻫﺒﺔ ﻷﻧﻬﻤﺎ ﺗﺼﺤﺎﻥ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻟﻘﺒﺾ ﺃﻭ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﺍﻟﻤﺴﺠﺪ ﻻ ﻳﻘﺒﻞ ﻭﻻ ﻳﻘﺒﺾ‪ ،‬ﺑﻞ ﺗﺜﺒﺘﺎﻥ ﻟﻪ ﺑﻘﺒﻮﻝ ﻗﺎﺋﻢ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻗﺒﻀﻪ ﺃﻭ ﺑﻘﺒﻮﻟﻪ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺍﻟﻘﺎﺿﻲ ﻭﻣﻦ ﻳﻠﻲ‬ ‫ﺃﻣﺮ ﺍﻟﺒﻠﺪ ﻭﺍﻟﻤﺤﺘﺴﺐ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻷﻭﻗﺎﻑ ﻛﺎﻟﻤﺴﺠﺪ‪ ،‬ﻭﺗﺜﺒﺖ ﺍﻟﻮﺻﻴﺔ‬ ‫ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻟﻌﺪﻡ ﺍﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﻰ ﻗﺒﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺘﺎﺝ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻮﺻﻴﺔ‬ ‫ﻛﺎﻟﻌﻄﻴﺔ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٣٧/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٦٥/١‬ ‪.٥٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪288‬‬ ‫‪ +  K.  / ٣٩٤‬‬ ‫ﻳﺠﻮﺯ ﺟﻌﻞ ﻭﺇﻳﺼﺎﺀ ﻟﻤﺴﺠﺪ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﺑﻨﻲ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ‬ ‫ﻭﺃﻭﺻﻲ ﻟﻪ ﻓﻠﻤﺼﺎﻟﺤﻪ‪ ،‬ﻭﺇﻥ ﻫﺪﻡ ﺑﻌﻀﻪ ﻓﻬﻮ ﺃﻭﻟﻰ ﺑﻪ‪ ،‬ﻭﻳﺼﺮﻑ ﻟﻤﺼﺎﻟﺤﻪ‬ ‫ﺩﺍﺧﻠﻪ ﻛﻤﺼﺒﺎﺡ ﻭﺯﻳﺖ ﻭﺣﺼﻴﺮ‪ ،‬ﺃﻭ ﺧﺎﺭﺟﺔ ﻛﺤﻄﺐ ﻭﺳﻄﻞ ﻟﺘﺴﺨﻴﻦ ﺍﻟﻤﺎﺀ)‪.(١‬‬ ‫‪  +  K.  / E ٣٩٥‬وإ‪,/ 6# eS5‬‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻹﻳﺼﺎﺀ ﺑﺄﺭﺽ ﻭﺩﺍﺭ ﻭﻧﺨﻞ ﻭﺷﺠﺮ ﻭﺑﺌﺮ ﻭﻧﻬﺮ ﻭﺣﻴﻮﺍﻥ ﻭﺟﺰﺀ ﻣﻦ‬ ‫ﻴﻊ ﺑﺜﻤﻦ ﻭﻫﻮ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺒﺎﺋﻊ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﻗﺎﺋﻢ‬‫‬ ‫ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺑ ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺑﻤﺸﻮﺭﺗﻬﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻻ ﻳﺒﻴﻊ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺒﺪﻝ ﺇﻻ‬ ‫ﺻﻼﺣﺎ ﻟﻢ ﻧﺒﻄﻠﻪ‪ ،‬ﻭﻣﻨﻊ‬ ‫‬‫ﺑﻤﺸﻮﺭﺗﻬﻢ ﻓﻴﻤﺎ ﻧﺨﺘﺎﺭ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺑﺪﻭﻧﻬﺎ ﻭﻛﺎﻥ ﻓﻌﻠﻪ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﻣﻌﻨﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﻌﺪ ﺑﻴﻊ ﺑﺜﻤﻦ‬ ‫ﻣﺴﺘﻤﺮﺍ ﺣﻜﻤﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺑﻴﻊ ﺍﺳﺘﻤﺮ ﺍﻟﺜﻤﻦ ﺇﻟﻰ ﺃﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺻﺮﻓﻪ‬ ‫‬‫ﺟﻮﺍﺯﺍ‬ ‫‬‫ﺟﻮﺍﺯﻩ‬ ‫ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺟﻌﻞ ﻟﻪ ﻣﺜﻞ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ ﺃﻭ ﺃﻭﺻﻲ ﻟﻪ ﺑﻪ ﻭﻟﻢ ﻳﺒﻴﻌﻮﻩ ﻓﺈﻧﻪ‬ ‫ﺟﺎﺋﺰ ﺑﺠﻌﻞ ﺻﺎﺣﺒﻪ ﺃﻭ ﺇﻳﺼﺎﺋﻪ ﺑﻪ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺒﻘﻰ ﻛﺬﻟﻚ ﺑﻞ ﻳﺒﺎﻉ ﻓﻴﻤﺎ ﻧﺨﺘﺎﺭ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٣٩٦‬و‪ e‬ا‪+‬ل ‪ „,+‬ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺗﺮﻙ ﻣﺎ ﻳﻮﺻﻰ ﺑﻪ ﻟﻠﻤﺴﺠﺪ ﻭﺍﺳﺘﻐﻼﻟﻪ ﻭﺍﻟﻨﻈﺮ ﻷﻫﻠﻪ ﻓﻴﻤﺎ ﻳﺼﻠﺢ‪،‬‬ ‫ﻓﻠﻮ ﻇﻬﺮ ﺍﻟﺼﻼﺡ ﻭﻟﻮ ﻓﻲ ﺑﻴﻌﻪ ﺑﻐﻴﺮ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻟﺠﺎﺯ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻭﻗﻒ‬ ‫ﻟﻼﻧﺘﻔﺎﻉ ﻳﺄﻛﻠﻮﻥ ﻏﻠﺘﻪ ﺃﻭ ﺗﺠﻌﻞ ﻏﻠﺘﻪ ﻟﻤﺼﺎﻟﺢ ﻋﻤﺎﺭﺗﻪ ﻓﻼ ﻳﺒﺪﻝ ﻭﻻ ﻳﺒﺎﻉ‪،‬‬ ‫ﺃﻳﻀﺎ ﺑﻤﺎ ﻫﻮ ﺻﻼﺡ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﺍﻟﺼﻼﺡ ﻓﻲ ﺇﺑﻘﺎﺀ ﺣﻴﻮﺍﻧﻪ‬ ‫ﻭﺃﺟﻴﺰ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣١/٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٧/٢‬‬ ‫)‪ (٣‬ﺃﺟﻤﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﻭﻗﻒ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻮﻗﻒ ﻋﻠﻴﻪ ﻣﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺒﺮﻉ‪ ،‬ﻷﻧﻪ ﻗﺮﺑﺔ‬ ‫=‬‫ﻭﻋﻠﻰ ﺟﻬﺔ ﺑﺮ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻭﺿﻌﻮﺍ ﻗﻮﺍﻋﺪ ﻟﺰﻭﺍﻝ ﻣﻠﻚ ﻭﺍﻗﻔﻪ ﻋﻨﻪ ﻭﻟﺰﻭﻣﻪ‪.‬‬ ‫‪289‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻟﻼﺳﺘﻐﻼﻝ ﺃﻭ ﻟﻼﻛﺘﺮﺍﺀ ﺃﻭ ﻟﺨﺪﻣﺔ ﻣﺎﻟﻪ ﺃﻭ ﻟﻠﺘﻨﺎﺳﻞ ﻟﺠﺎﺯ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ‬ ‫ﻣﺒﻘﻴﻪ ﺇﻥ ﻣﺎﺕ‪.‬‬ ‫ﻭﻋﺒﺎﺭﺓ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺇﻥ ﺟﻌﻞ ﻟﻠﻤﺴﺠﺪ ﺍﻷﺭﺽ ﻭﻣﺎ ﺍﺗﺼﻞ ﺑﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻷﻣﻮﺍﻝ ﺳﻮﻯ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻳﺒﻴﻌﻮﻧﻪ ﻭﻳﺠﻌﻠﻮﻧﻪ ﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺭﺃﻭﺍ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺪﻭﺭ ﻭﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺷﺠﺎﺭ ﻳﺴﺘﻐﻠﻮﻧﻬﺎ ﻟﻠﻤﺴﺠﺪ‬ ‫ﻓﻠﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺧﺮﺏ ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺠﻌﻠﻮﻥ ﺍﻟﻤﺎﻝ ﻟﻤﺴﺠﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﻣﻦ ﻳﺮﺧﺺ)‪.(١‬‬ ‫‪ ٣٩٧‬ا‪ N‬ع ‪ 6#‬ا ‪ Ce  + $.‬اﻹاز‬ ‫ﻣﻦ ﺃﻭﺻﻰ ﺑﺸﻲﺀ ﻟﻠﻤﺴﺠﺪ ﺛﺒﺖ ﻟﻪ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺇﻥ ﺃﻗﺮ ﻟﻪ ﺃﻭ ﻭﻫﺐ ﺃﻭ ﺃﻋﻄﻰ‬ ‫ﺃﻭ ﺗﺼﺪﻕ ﺛﺒﺖ ﺑﻼ ﺇﺣﺮﺍﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺑﺈﺣﺮﺍﺯ‪ ،‬ﻓﺈﻥ ﺭﺟﻊ ﻗﺒﻞ ﺍﻹﺣﺮﺍﺯ ﺻﺢ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﺤﺘﺎﺝ ﻓﻲ ﺍﻹﻗﺮﺍﺭ ﺇﻟﻰ ﺍﻹﺣﺮﺍﺯ‪ ،‬ﻭﻳﺠﺰﻱ ﺇﺣﺮﺍﺯ ﺍﻟﻤﺤﺘﺴﺐ‬ ‫ﻭﺍﻟﺼﺒﻲ ﺑﺈﺫﻥ ﺃﺑﻴﻪ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻻ ﻣﺸﺮﻙ ﺇﻻ ﺇﻥ ﺃﺣﺮﺯ ﻋﻠﻰ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ‬ ‫ﻣﺴﺠﺪﺍ ﻟﻢ ﻳﺰﻝ ﻣﻠﻜﻪ ﻋﻨﻪ ﺣﺘﻰ ﻳﻔﺮﺯﻩ ﻋﻦ ﻣﻠﻜﻪ ﺑﻄﺮﻳﻘﻪ‪،‬‬ ‫‬‫ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻥ ﻣﻦ ﺑﻨﻰ‬‫=‬ ‫ﻭﻳﺄﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻰ ﻓﻴﻪ ﻭﺍﺣﺪ ﺯﺍﻝ ﻋﻦ ﻣﻠﻜﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ ﻓﻲ‬ ‫ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻦ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﺍﻷﺧﺮﻯ‪ :‬ﻻ ﻳﺰﻭﻝ ﺇﻻ ﺑﺼﻼﺓ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻋﻨﺪ ﺃﺑﻲ ﻳﻮﺳﻒ ﻳﺰﻭﻝ ﻣﻠﻜﻪ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻷﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻨﺪﻩ ﻟﻴﺲ ﺑﺸﺮﻁ‪ ،‬ﻛﻤﺎ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫‬‫ﻋﻨﻪ ﺑﻤﺠﺮﺩ ﻗﻮﻟﻪ‪ :‬ﺟﻌﻠﺘﻪ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺧﻠﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻟﻠﺼﻼﺓ ﻓﻴﻪ ﺻﺢ ﻭﻗﻔﻪ ﻭﻟﺰﻡ‪،‬‬‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻥ ﻣﻦ ﺑﻨﻰ‬ ‫ﻓﺈﺫﺍ ﻟﻢ ﻳﺨﻞ ﺍﻟﻮﺍﻗﻒ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺑﻄﻞ ﻭﻗﻔﻪ‪ ،‬ﻛﻤﺎ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫ﻣﺴﺠﺪﺍ‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻭﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻗﻔﺘﻪ‬‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﻥ ﻣﻦ ﺑﻨﻰ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻷﻧﻪ ﺇﺯﺍﻟﺔ ﻣﻠﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺮﺑﺔ‬‫‬‫ﻟﻠﺼﻼﺓ ﻓﻴﻪ ﺻﺢ ﻭﻗﻔﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﺫﻟﻚ ﻟﻢ ﻳﺼﺮ‬ ‫ﻓﻠﻢ ﻳﺼﺢ ﻣﻦ ﻏﻴﺮ ﻗﻮﻝ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻛﺎﻟﻌﺘﻖ‪ ،‬ﻓﺈﺫﺍ ﺻﺢ ﻟﺰﻡ ﻭﺍﻧﻘﻄﻊ ﺗﺼﺮﻑ ﺍﻟﻮﺍﻗﻒ ﻓﻴﻪ‪.‬‬ ‫ﻭﻣﺆﺑﺪﺍ‬ ‫‬‫ﻻﺯﻣﺎ‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻭﺃﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ ﺇﺫ ﻧﺎ ﻋﺎ ‪‬ﻣﺎ ﻛﺎﻥ‬ ‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻥ ﻣﻦ ﺑﻨﻰ‬ ‫ﻻ ﻳﺒﺎﻉ ﻭﻻ ﻳﻮﻫﺐ ﻭﻻ ﻳﻮﺭﺙ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٢٠/٣٧‬ ‪.٢٢١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٧/٥‬ ‪ ،٢٦٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٤/٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٦٤/١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪290‬‬ ‫ﺍﻟﻤﻌﻄﻲ ﺃﻭ ﺍﻟﻤﻘﺮ ﻟﻢ ﻳﺠﺰ ﻟﻠﻤﺤﺘﺴﺐ ﺗﺤﻠﻴﻔﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺣﺘﺴﺐ ﻟﻴﺘﻴﻢ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻦ‬ ‫ﺟﻌﻞ ﻣﻦ ﻣﺎﻟﻪ ﻛﺬﺍ ﻟﺒﻨﺎﺋﻪ ﻓﺒﻨﻲ ﻣﻨﻪ ﻭﺑﻘﻲ ﺷﻲﺀ ﻓﻠﻴﺲ ﻟﻪ ﺃﺧﺬﻩ ﻭﻻ ﻟﻮﺍﺭﺛﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ﻣﺎ ﺑﻘﻲ ﻓﻬﻮ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ؛ ﻭﺇﻥ ﺭﺟﻊ ﻓﻔﻲ ﺍﻟﺮﺟﻮﻉ ﻟﻪ ﺧﻼﻑ ﻭﻣﻦ ﻟﻪ ﺣﺼﺔ ﻓﻲ‬ ‫ﻣﺸﺘﺮﻙ ﻓﺠﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻌﻠﻴﻪ ﻣﻘﺎﺳﻤﺔ ﺍﻟﺸﺮﻛﺎﺀ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺗﺮﻛﻬﺎ ﺿﺮ ﻟﻬﻢ)‪.(١‬‬ ‫‪/ / ] / ٣٩٨‬ل  ‪ + $.‬‬ ‫ﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺗﺤﺘﻬﺎ ﺻﺮﻡ‪ ،‬ﻓﻬﻲ ﻭﻣﺎ ﺗﺴﺘﺤﻘﻪ ﻣﻦ ﺃﺭﺽ ﻭﻏﻴﺮ‬ ‫ﺍﻟﺼﺮﻡ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻧﺨﻠﺘﻲ ﻫﺬﻩ‪ ،‬ﻓﻠﻪ ﺍﻟﻨﺨﻠﺔ ﻭﺣﺪﻫﺎ ﻭﻣﺎ ﻳﺠﻌﻞ ﻟﻤﻌﺮﻭﻑ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﺈﻧﻪ ﻟﻌﺎﺑﺮﻱ ﺳﺒﻴﻞ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻨﻘﻲ ﺷﺠﺮﺓ ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﻓﺪﺍﻧﻪ‪ ،‬ﺇﻻ‬ ‫ﺇﻥ ﺃﻣﺮﻩ ﺛﻼﺛﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺡ ﻣﻦ ﺃﻫﻞ ﻣﻨﺰﻝ ﺫﻟﻚ ﺍﻟﻤﺴﺠﺪ ﻓﻴﻨﻘﻴﻬﺎ ﺣﻴﻨﺌﺬ ﻭﻳﺒﻴﻊ‬ ‫ﺫﻟﻚ ﺍﻟﺤﻄﺐ ﺑﻤﺎ ﻭﺟﺪ ﻭﻟﻮ ﻳﺴﻴﺮﺍ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﺷﺠﺮﺓ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﻓﺪﺍﻧﻪ ﻭﺿﺮﺗﻪ ﻟﻢ‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ٰ‬‫ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺒﺪﻟﻬﺎ ﺑﻐﻴﺮﻫﺎ ﻭﻳﻤﺴﻜﻬﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻓﻌﻞ ﺫﻟﻚ ﺯﻛﺮﻳﺎﺀ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻟﻴﻔﺮﻧﻲ ﻭﻫﻮ ﻋﺎﻟﻢ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻨﻄﻖ ﺑﺠﻮﺍﺯ ﺫﻟﻚ ﻓﺎﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺍﻟﻔﻌﻞ ﺿﻌﻴﻒ)‪.(٢‬‬ ‫‪ ٣٩٩‬اع ‪+‬ل ا‪c‬ي ‪ D%‬ا‪ + C&++‬‬ ‫ﻣﻦ ﻣﻮﻃﻞ ﻓﻘﺎﻝ ﻟﻐﺮﻳﻤﻪ‪ :‬ﺟﻌﻠﺖ ﺍﻟﺬﻱ ﻟﻲ ﻋﻠﻴﻚ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻓﺈﻧﻤﺎ ﻳﻌﻄﻴﻪ‬ ‫ﻣﺎﻟﻪ ﻭﻳﺮﻓﻌﻪ ﻟﻠﻤﺴﺠﺪ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﻔﻌﻞ ﻟﻪ ﻣﺎ ﻳﺮﻳﺪ)‪.(٣‬‬ ‫‪ ٤٠٠‬ا‪J‬ر ‪/ / CN +/‬ل ‪ +‬‬ ‫ﻣﻦ ﺟﻌﻞ ﺷﺠﺮﺓ ﻟﻠﻤﺴﺠﺪ ﺃﻭ ﻓﺪﺍ ﻧﺎ ﻓﺜﻤﺎﺭﻫﺎ ﻟﻤﻨﺎﻓﻊ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻧﻈﺮﺍ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﺒﺎﻉ ﻣﺎ ﺑﻌﺪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﻳﺸﺘﺮﻱ ﺑﻪ ﻓﻲ ﺍﻷﻗﺮﺏ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣١ ،٢٧/٧‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﻴﺴﻮﻱ ‪.١٢٢٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٨/٥‬ ‪ ،٢٦٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٧/٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٩/٥‬‬ ‫‪291‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺟﻌﻞ ﺷﺠﺮﺓ ﻓﻲ ﻓﺪﺍﻧﻪ ﺃﻭ ﺑﺴﺘﺎﻧﻪ ﻟﻸﺟﺮ ﻓﺄﻓﺴﺪ ﺍﻟﻀﻌﻔﺎﺀ ﻓﻲ ﺍﻟﻔﺪﺍﻥ ﺃﻭ ﺍﻟﺒﺴﺘﺎﻥ‬ ‫ﻓﻠﻮﺭﺛﺘﻪ ﺃﻥ ﻳﻌﻄﻮﺍ ﻗﻴﻤﺘﻬﺎ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻭﻳﻤﺴﻜﻮﻫﺎ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﺷﺘﺮﻙ‬ ‫ﻓﻲ ﻓﺪﺍﻥ ﻣﻊ ﺁﺧﺮ ﻓﺠﻌﻞ ﻧﺼﻴﺒﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻓﻠﻠﺸﺮﻳﻚ ﺃﻥ ﻳﻌﻄﻲ ﻗﻴﻤﺘﻪ ﻟﻠﻤﺴﺎﻛﻴﻦ‬ ‫ﻭﻳﻤﺴﻜﻪ ﻟﻨﻔﺴﻪ ﻭﻫﺬﻩ ﺭﺧﺼﺔ‪ ،‬ﻭﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺷﺠﺮﺓ ﺍﻷﺟﺮ ﻭﻳﺮﻓﻊ‬ ‫ﻷﻫﻠﻪ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺷﺠﺮﺓ ﻓﻲ ﻓﺪﺍﻥ ﻏﻴﺮﻩ ﻭﺟﻌﻠﻬﺎ ﻟﻸﺟﺮ ﻓﻀﺮﺕ ﺍﻟﻔﺪﺍﻥ ﻟﺪﺧﻮﻝ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﺼﺎﺣﺒﻪ ﺃﻥ ﻳﻌﻄﻲ ﻗﻴﻤﺘﻬﺎ ﻭﻳﻤﺴﻜﻬﺎ)‪.(١‬‬ ‫‪ ٤٠١‬ا‪ N‬ع ‪ +#‬أو‪ +  K.‬‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺖ ﻓﻨﺨﻠﺘﻲ ﻫﺬﻩ ﻟﻠﻤﺴﺠﺪ ﻓﺈﻗﺮﺍﺭ ﻭﻻ ﺭﺟﻮﻉ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺻﻴﺔ‪،‬‬ ‫ﻟﻪ ﺍﻟﺮﺟﻮﻉ)‪.(٢‬‬ ‫‪ ٤٠٢‬ا ‪  + $.‬و‪+%‬ر‪H‬‬ ‫ﻣﻦ ﺃﻭﺻﻰ ﻟﻠﻤﺴﺠﺪ ﺃﻭ ﻟﻌﻤﺎﺭﺗﻪ ﺃﻭ ﻹﺻﻼﺣﻪ ﺃﻭ ﻓﻲ ﻋﻤﺎﺭﺗﻪ ﻓﺬﻟﻚ ﻓﻲ‬ ‫ﻏﻤﺎﺋﻪ ﻭﺇﺻﻼﺣﻪ ﻭﻋﻤﺎﺭﺗﻪ ﻻ ﻓﻲ ﺣﺼﺮﻩ ﻭﻻ ﻓﻲ ﻣﺪﺭﻩ ﻭﻻ ﺣﺼﺎﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‬ ‫ﻓﻲ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﻭﺻﻰ ﻟﻤﻨﻔﻌﺘﻪ ﺃﻭ ﻣﻨﺎﻓﻌﻪ ﺟﻌﻞ ﻓﻲ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺤﺼﻰ‬ ‫ﻟﻌﻤﺎﺭﻩ ﻓﻬﻮ ﻟﻤﻦ ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﺇﻻ ﻣﻦ‬ ‫ﻭﺍﻟﺤﺼﺮ ﻭﺍﻟﺴﺮﺍﺝ؛ ﻭﺇﻥ ﺃﻭﺻﻰ ‬ ‫ﻋﺬﺭ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻤﺎﺭ ﺍﻟﺒﺎﻧﻴﻦ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻯ ﻣﻦ ﻭﻗﻔﻪ ﻛﺮﺍﺀ ﻣﻦ ﻳﻠﻘﻂ‬ ‫ﺍﻟﻠﻘﻂ‪ ،‬ﻭﻳﺼﻮﻧﻪ ﻭﻻ ﻣﺮﻓﻊ ﻟﻴﻘﺮﺃ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺍﻟﻤﺮﺍﻭﺡ ﻟﻪ‪ ،‬ﻭﻟﻠﻌﻤﺎﺭ ﺃﻥ ﻳﺘﺮﺍﺿﻮﺍ‬ ‫ﻓﻲ ﻧﺨﻞ ﺍﻟﻤﺴﺠﺪ ﻭﻳﺠﻌﻠﻮﻩ ﻭﺇﻥ ﺑﻴﺪ ﻏﻴﺮﻫﻢ ﺇﻥ ﺃﻣﻨﻮﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﺗﻔﻘﻮﺍ ﻭﺇﻻ‬ ‫ﺃﺟﺒﺮﻫﻢ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺟﻌﻠﻪ ﺑﻴﺪ ﺃﻣﻴﻦ ﻳﻘﻮﻡ ﺑﻪ ﻭﻳﻨﻔﺬﻩ ﻓﻲ ﻣﺼﺎﻟﺤﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،،٢٦٩/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣١/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٩/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٩/٥‬ ‪.٢٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪292‬‬ ‫‪ ٤٠٣‬ا‪,‬ف ‪ +#‬أو‪ + e‬‬ ‫ﻣﻦ ﻭﻗﻒ ﻧﺨﻠﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻟﻠﻤﺴﺠﺪ ﻓﻬﻮ ﺃﻭﻟﻰ ﺑﻘﻴﺎﻣﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻣﻦ ﻏﻴﺮﻩ‬ ‫ﻋﺒﺪﺍ ﻟﺨﺪﻣﺔ ﻣﺴﺠﺪ ﻭﺧﻴﻒ‬ ‫ﺍﻟﻌﻤﺎﺭ‪ ،‬ﻭﻣﻦ ﺟﻌﻞ ‬ ‫ﻭﺇﻧﻔﺎﺫﻫﺎ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺭﺃﻱ ‬ ‫ﻫﺮﺑﻪ ﻟﻢ ﻳﺠﺰ ﺑﻴﻌﻪ ﻭﺷﺮﺍﺀ ﻏﻴﺮﻩ ﻋﻨﺪ ﺍﺑﻦ ﻣﺤﺒﻮﺏ؛ ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺮﻩ‬ ‫ﺃﻗﺼﺮ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻭﻗﻒ ﻧﺨﻞ ﻟﻤﺴﺠﺪ ﻓﻔﻲ ﺑﻴﻊ ﺻﺮﻣﻪ ﺧﻼﻑ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﻦ‬ ‫ﺍﻷﺻﻮﻝ ﻓﻼ ﻳﺒﺎﻉ‪ ،‬ﻭﺑﻌﻀﻪ ﺃﺟﺎﺯﻩ ﻛﺎﻟﺜﻤﺮﺓ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻔﺴﻞ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / CN ٤٠٤‬أو‪  / 6#  +  6.‬آ‪3‬‬ ‫ﻭﻳﺮﺩ ﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺴﺠﺪ ﺃﻭ ﺃﻭﺻﻲ ﻟﻪ ﺑﻪ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﺇﻥ ﺧﺮﺏ‪،‬‬ ‫ﻳﻮﻣﺎ ﻣﺎ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﺮﺩ ﻷﻗﺮﺏ ﻣﺴﺠﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﻞ ﻳﻮﻗﻒ ﺇﻟﻰ ﻋﻤﺎﺭﺗﻪ ‬ ‫ﺇﻟﻴﻪ ﻷﻥ ﺍﻟﻤﺴﺎﺟﺪ ﺗﺘﻮﺍﺭﺙ ﺇﻥ ﺧﻼ ﺍﻟﻤﻨﺰﻝ ﻭﻟﻢ ﻳﺒﻖ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٠/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٥/٧‬ ‪.٣١ ،٢٦‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﺩﺍﺭﺍ‬ ‫ﻋﺎﻣﺮﺍ ﻳﻔﺴﺪ ﺍﻟﺒﻴﻊ ﻭﺇﻻ ﻻ‪ ،‬ﻭﻟﻮ ﺍﺷﺘﺮﻯ ‬ ‫‬‫ﻛﺮﻣﺎ ﻓﻴﻪ ﻣﺴﺠﺪ ﻗﺪﻳﻢ ﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻟﻮ ﺑﺎﻉ ‬ ‫ﺑﻄﺮﻳﻘﻬﺎ ﺛﻢ ﺍﺳﺘﺤﻖ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻜﻬﺎ ﺑﺤﺼﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺭﺩﻫﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﻣﺨﺘﻠﻄ ﺎ‬ ‫ﻣﺘﻤﻴﺰﺍ ﻟﺰﻣﻪ ﺍﻟﺪﺍﺭ ﺑﺤﺼﺘﻬﺎ‪.‬‬ ‫‬‫ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺃﻣﺎ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﺧﻼﻑ ﻓﻲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺑﻴﻌﻪ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﺧﺮﺏ‬ ‫ﺃﻡ ﻻ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﻘﻠﺖ ﺍﻟﻌﻤﺎﺭﺓ ﻋﻦ ﻣﺤﻠﻪ‪ ،‬ﻭﻣﺜﻞ ﻋﺪﻡ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﻤﺴﺠﺪ ﻧﻘﻀﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻊ‬ ‫ﻧﻘﺾ ﺍﻟﻤﺴﺠﺪ ﺑﻤﻌﻨﻰ ﺃﻧﻘﺎﺿﻪ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﻮ ﺍﻧﻬﺪﻡ ﻣﺴﺠﺪ ﻭﺗﻌﺬﺭﺕ ﺇﻋﺎﺩﺗﻪ ﻟﻢ ﻳﺒﻊ ﺑﺤﺎﻝ ﻹﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻓﻲ‬ ‫ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻊ ﺍﻟﻤﺴﺠﺪ ﺑﺨﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻛﺨﺸﺐ ﺗﺸﻌﺚ ﻭﺧﻴﻒ ﺳﻘﻮﻃﻪ‪،‬‬ ‫ﻭﻟﻢ ﻳﻮﺟﺪ ﻣﺎ ﻳﻌﻤﺮ ﺑﻪ‪ ،‬ﻓﻴﺒﺎﻉ ﻭﻳﺼﺮﻑ ﺛﻤﻨﻪ ﻓﻲ ﻣﺜﻠﻪ ﺃﻭ ﺑﻌﺾ ﻣﺜﻠﻪ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ ﺃﺣﻤﺪ ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺧﺸﺒﺎﺕ ﻻ ﻗﻴﻤﺔ ﻟﻬﺎ ﺟﺎﺯ ﺑﻴﻌﻬﺎ ﻭﺻﺮﻑ ﺛﻤﻨﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺤﻮﻝ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻗﺬﺭﺍ‪.‬‬ ‫ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻠﺼﻮﺹ ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺿﻌﻪ ‬ ‫ﻭﻳﺠﻮﺯ ﻧﻘﻞ ﺁﻟﺘﻪ ﻭﺣﺠﺎﺭﺗﻪ ﻟﻤﺴﺠﺪ ﺁﺧﺮ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻭﻟﻰ ﻣﻦ ﺑﻴﻌﻪ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ =‬ ‫‪293‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺟﻌﻞ ﻓﻲ ﻏﻴﺮ ﺍﻷﻗﺮﺏ ﺃﺟﺰﺃ؛ ﻷﻥ ﺍﻟﻤﺴﺎﺟﺪ ﻛﻠﻬﺎ ﷲ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺭﺩ ﺍﻟﺜﻤﺎﺭ ﻓﻘﻂ‬ ‫ﺑﺪﻭﻥ ﺃﻥ ﻳﺒﺎﻉ ﺍﻷﺻﻞ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﺘﻨﻔﻊ ﺑﻪ ﺇﻥ ﻟﻢ ﻳﺒﻊ‪ ،‬ﻭﻛﺬﺍ ﻳﺮﺩ‬ ‫ﻟﻠﻤﺴﺠﺪ ﻣﺎ ﺗﻌﻄﻞ ﻣﺼﺮﻓﻪ ﻣﻦ ﺍﻷﻭﻗﺎﻑ ﻭﻋﺪﻡ ﻭﻟﻢ ﻳﺮﺝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻮﻗﻒ‬ ‫ﺷﺠﺮﺍ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ)‪.(١‬‬ ‫‬‫ﺩﺍﺭﺍ ﺃﻭ‬ ‫ﺃﺭﺿﺎ ﺃﻭ ‬ ‫ﺍﻟﻤﻌﻄﻞ ﻣﺼﺮﻓﻪ ‬ ‫‪ ٤٠٥‬ا ‪/ t  + $.‬د‬ ‫ﻣﻦ ﺃﻭﺻﻰ ﻟﻤﺴﺠﺪ ﻏﻴﺮ ﻣﻌﻴﻦ ﺑﺸﻲﺀ ﺟﻌﻞ ﻟﻤﺴﺠﺪﻩ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺴﺠﺪ‬ ‫ﻳﺼﻠﻲ ﻓﻴﻪ ﻭﻳﻨﺘﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﺴﺠﺪ ﺁﺧﺮ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻫﻞ‬ ‫ﻗﺮﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﻮ ﻭﺟﺪ ﺗﺎﺭﻳﺦ ﻭﺻﻴﺘﻪ ﺳﺎﺑﻘﺎ ﻋﻠﻰ ﺍﻧﺘﻘﺎﻟﻪ ﻟﻠﻘﺮﻳﺔ ﺍﻷﺧﺮﻯ ﺃﻭ‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﻣﺴﺠﺪﻩ ﻳﻮﻡ ﻣﻮﺗﻪ‪ ،‬ﻷﻥ ﺗﺎﺭﻳﺨﻪ ﻭﻟﻮ‬ ‫ﻟﻠﻤﺴﺠﺪ ﺍﻵﺧﺮ ﻭﻟﻮ ﻟﻢ ﻳﻮﻃﻨﻪ‪ ،‬‬ ‫ﺳﺒﻖ ﻟﻜﻦ ﺗﺮﻛﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﺗﺮﻛﻪ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﻣﺴﺠﺪ ﻣﻮﺗﻪ ﺻﺮﻑ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻻ ﻓﻔﻲ‬ ‫ﺍﻷﻗﺮﺏ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﻣﻨﺰﻟﻪ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻗﺮﺏ ﻣﺴﺠﺪ ﺇﻟﻰ‬ ‫ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻗﺮﻳﺘﻪ ﻭﻛﺎﻥ ﻓﻲ ﻣﻨﺰﻟﻪ ﻣﺴﺠﺪ ﺑﻌﻴﺪ ﻓﻠﻤﺴﺠﺪ ﻣﻨﺰﻟﻪ‪.‬‬ ‫ﻣﺴﺠﺪﺍ‬ ‫‬‫ﻭﺇﻥ ﺗﺴﺎﻭﺕ ﻣﺴﺎﺟﺪ ﻓﻲ ﺍﻟﻘﺮﺏ ﺇﻟﻴﻪ ﻓﻔﻲ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﻌﻴﻦ‬ ‫ﻓﻠﻠﺠﺎﻣﻊ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﺬﻩ ﺷﺒﻬﺔ ﻭﺗﺒﻄﻞ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻠﻤﺴﺎﺟﺪ‪ ،‬ﺃﻧﻔﺬ ﻓﻲ‬ ‫‬ ‫ﺣﻤﻼ ﻵﻝ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪،‬‬‫ﻣﺴﺎﺟﺪ ﺑﻠﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻮ ﺃﻧﻔﺬ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ ﻟﺼﺢ‬ ‫ﻗﻴﻞ‪ :‬ﻭﺇﻥ ﺃﻧﻔﺬ ﻓﻲ ﻣﺴﺎﺟﺪ ﺑﻠﺪﻩ ﻭﻏﻴﺮﻫﺎ ﺟﺎﺯ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻤﺴﺠﺪ ﻓﻔﻲ ﺃﻱ‬ ‫ﻣﺴﺠﺪ ﺃﻧﻔﺬ ﻓﻴﻪ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻭﻗﻒ ‬ ‫ﻣﺎﻻ ﻋﻠﻰ ﻋﻤﺎﺭﺓ ﻣﺴﺠﺪ ﻓﻠﻢ ﻳﺤﺘﺞ ﺇﻟﻴﻪ ﻭﺍﺳﺘﺤﻘﻪ‬ ‫ﻏﻴﺮﻩ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻌﻤﺮ ﺑﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻤﺎ ﺃﻋﺎﺭﻩ ﺃﻫﻞ ﻣﺴﺠﺪ ﻟﻌﻤﺎﺭﺓ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ﻋﻤﺮ ‪ ƒ‬ﻛﺘﺐ ﺇﻟﻰ ﺳﻌﺪ ﻟﻤﺎ ﺑﻠﻐﻪ ﺃﻥ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻜﻮﻓﺔ ﻧﻘﺐ‪ ،‬ﺃﻥ ﺍﻧﻘﻞ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ‬‫=‬ ‫ﺑﺎﻟﺘﻤﺎﺭﻳﻦ ﻭﺍﺟﻌﻞ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻓﻲ ﻗﺒﻠﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﺈﻧﻪ ﻟﻦ ﻳﺰﺍﻝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﺼﻞ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﻤﺸﻬﺪ‬ ‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻢ ﻳﻈﻬﺮ ﺧﻼﻓﻪ ﻓﻜﺎﻥ ﻛﺎﻹﺟﻤﺎﻉ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٢٣/٣٧‬ ‪.٢٢٥‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٠/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٦/٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٢٠/٣‬ ‪ ٥٦٧/١ ،٥٢١‬ ‪.٥٦٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٠/٥‬ ‪ ،٢٧١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥١٠/٣‬ ‪.٥١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪294‬‬ ‫‪/ / C  / ٤٠٦‬ل ﻻ‪S5‬ع أ‪ C9‬ا‪  +‬‬ ‫ﻟﻤ ‬ ‫ﻨﺘﻔﻊ ﺃﻫﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﻻﻧﺘﻔﺎﻉ ﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﻟﻤﺎ ﻳﻨﺘﻔﻊ ﺃﻫﻠﻪ ﺑﻪ ﻛﻘﻠﻞ‬ ‫ﺇﻥ ﺟﻌﻞ ﻣﺎﻝ ‬ ‫ﻭﺣﺼﺮ ﻭﻣﺼﺎﺑﻴﺢ ﻟﻢ ﻳﺠﺰ ﺷﺮﺍﺀ ﻏﻴﺮ ﻣﺎ ﺟﻌﻞ ﻟﻪ ﻣﻨﻪ‪ ،‬ﻭﺭﺧﺺ‪ ،‬ﺃﻱ‪ :‬ﺃﺟﻴﺰ ﺫﻟﻚ‬ ‫‬ ‫ﺗﺴﻬﻴﻼ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺠﻌﻞ ﻣﺎﻝ ﻟﻠﻘﻠﻞ ﻓﻴﺸﺘﺮﻱ ﺑﻪ ﺣﺼﻴﺮ‪ ،‬ﻭﺟﻮﺯ ﺷﺮﺍﺀ ﻣﻨﺘﻔﻌﻬﻢ‬ ‫ﺑﻤﺠﻌﻮﻝ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﻤﺴﺠﺪ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺠﻌﻞ ﻟﻠﻤﺴﺠﺪ ﻣﻤﺎ ﺟﻌﻞ‬ ‫ﻟﻤﻨﺘﻔﻌﻬﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻨﻊ ﺍﻟﻮﺟﻬﻴﻦ)‪.(١‬‬ ‫‪ CJ# ٤٠٧‬اع ‪ +‬‬ ‫ﻣﺼﺒﺎﺣﺎ ﻓﻴﻪ ﻟﻢ ﺗﺰﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻪ ﻣﺎ ﺩﺍﻡ‬ ‫‬‫ﻣﻦ ﺃﻭﻗﺪ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺿﻮﺀﻩ‪ ،‬ﻭﺃﺛﻴﺐ ﺟﺎﻋﻞ ﺣﺼﻴﺮ ﻟﻪ ﻣﺎ ﺑﻘﻴﺖ ﻣﻨﻪ ﻗﻄﻌﺔ)‪.(٢‬‬ ‫‪  K!H / ٤٠٨‬أرض ا‪ +‬‬ ‫ﺗﻜﺴﻰ ﺍﻟﻤﺴﺎﺟﺪ ﺑﺎﻟﺤﺼﺮ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻻ ﻓﺮﺷﺖ ﺑﺎﻟﺤﺼﻰ‪ ،‬ﻓﺈﻥ ﺗﻔﺮﻳﺸﻬﺎ‬ ‫ﺑﺎﻟﺤﺼﻰ ﺳﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺗﻔﺮﻳﺸﻬﺎ ﺑﺎﻟﺤﺼﺮ ﻓﺒﺪﻋﺔ ﻣﻘﺒﻮﻟﺔ ﺣﺘﻰ ﺃﻧﻪ ﺟﻌﻠﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ‬ ‫ﺣﻘﻮﻗﻬﺎ)‪.(٣‬‬ ‫‪G / ٤٠٩‬ج ‪ /‬أ‪y‬ء ‪ ŒGH‬ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺣﺼﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻣﻨﻪ ﺇﻥ ﻟﻢ ﻳﺒﻖ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ‪ ،‬ﻭﻳﻈﻬﺮ‬ ‫ﺃﻥ ﺃﻗﻞ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺠﺒﻬﺔ ﺃﻭ ﺑﺎﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻴﺪ ﺃﻭ‬ ‫ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﻻ ﻳﺤﺮﻕ ﻭﻻ ﻳﻨﺠﺲ ﻣﺎ ﺃﺧﺮﺝ ﻣﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺇﻥ ﺭﺙ ﻣﺜﻞ‬ ‫ﺧﻴﺮﺍ ﻣﻨﻪ ﻭﻳﺜﺎﺏ ﻋﻠﻰ ﺍﻟﺰﺍﺋﺪ‪،‬‬ ‫ﺣﺼﻴﺮ ﻓﻲ ﻣﺴﺠﺪ ﺟﺎﺯ ﻟﻤﻦ ﻳﺄﺧﺬﻩ ﻭﻳﺠﻌﻞ ﻣﻜﺎﻧﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٢/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٢/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٨/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٢/٥‬‬ ‫‪295‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺄﺧﺬ ﺍﻟﺤﺒﻞ ﻣﻦ ﺍﻟﻤﺄﺣﻮﺵ ﻭﻳﺒﺪﻟﻪ ﻣﻦ ﻋﻨﺪﻩ ﺑﺄﺟﻮﺩ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺑﺮﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺄﺣﺴﻦ)‪.(١‬‬ ‫‪ ٤١٠‬اﻻ‪S5‬ع ‪ +‬ﻻ ‪ + # ES5‬‬ ‫ﻻ ﻳﻨﺘﻔﻊ ﺑﺄﻋﻮﺍﺩﻫﺎﺃﻱ‪ :‬ﻗﻄﻌﺔ ﺍﻟﺤﺼﻴﺮﻭﻻ ﺑﺎﻷﻋﻮﺍﺩ ﺍﻟﺴﺎﻗﻄﺔ ﻣﻦ‬ ‫ﺍﻟﺤﺼﻴﺮ‪ ،‬ﻣﺜﻞ ﺗﺨﻠﻴﻞ ﺍﻷﺳﻨﺎﻥ‪ ،‬ﻭﺣﻚ ﺍﻷﺫﻥ‪ ،‬ﻭﺣﻚ ﺍﻟﻈﻬﺮ ﻭﺍﻟﺮﺃﺱ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺧﺎﺭﺟﺎ؛ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻭﺳﺦ؛ ﻭﻟﺌﻼ‬ ‫‬‫ﻫﺬﻩ ﺍﻟﻘﻄﻊ ﺻﻐﻴﺮﺓ‪ ،‬ﻭﺟﻮﺯ ﺑﺼﻐﻴﺮ ﻭﻳﺮﻣﻰ‬ ‫ﺧﺎﺭﺟﺎ ﺑﻌﺪ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‬ ‫‬‫ﺃﺣﺪﺍ ﻓﻴﻠﺰﻡ ﺑﻠﻘﻴﻪ ﻷﻧﻪ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺃﻟﻘﺎﻩ‬ ‫ﻳﻀﺮ ‬ ‫ﻓﺎﺗﻔﻖ ﺍﻟﻀﺮ ﺑﻪ ﻟﺰﻣﻪ ﺭﻓﻊ ﺍﻟﻀﺮﺭ‪.‬‬ ‫ﻭﻓﻲ ﺿﻤﺎﻥ ﻗﻴﻤﺘﻪ ﺇﻥ ﺃﻓﺴﺪﻩ ﺑﺎﻟﻜﺴﺮ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﺑﺬﻟﻚ ﺍﻻﻧﺘﻔﺎﻉ ﺍﻟﻤﻮﺟﺐ‬ ‫ﻟﻺﺧﺮﺍﺝ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻗﻴﻤﺔ ﻓﻤﺎ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ ﻗﻮﻻﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻜﻞ‬ ‫ﻣﺎ ﻻ ﻧﻔﻊ ﻓﻴﻪ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻭﺿﻊ ﻋﻮ ﺩﺍ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﻌﺪ ﻣﺎ ﺭﻓﻌﻪ ﻣﻨﻪ ﺃﻭ ﻟﻢ‬ ‫ﻳﺤﻮﻟﻪ ﻓﺘﻀﺮﺭ ﺑﻪ ﺃﺣﺪ ﺿﻤﻨﻪ ﺿﺮﺭﻩ ﻭﻟﻮ ﻟﻢ ﻳﺨﺮﺟﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺣﻮﻝ‬ ‫ﺣﺠﺮﺍ ﺃﻭ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻣﻮﺿﻊ ﻵﺧﺮ ﻓﺘﻀﺮﺭ ﺑﻪ ﺃﺣﺪ ﺿﻤﻦ؛ ﻷﻧﻪ ﺗﻀﺮﺭ‬ ‫‬ ‫ﺑﻮﺿﻌﻪ ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﺤﻮﻟﻪ)‪.(٢‬‬ ‫‪ ٤١١‬اﻻء ‪ 6#‬ا‪ +‬‬ ‫ﻗﻴﻞ‪ :‬ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻭﺟﻊ ﻓﻲ ﻇﻬﺮ ﺍﻟﻤﺤﺘﺒﻲ ﺃﻭ ﺿﻌﻒ‪ ،‬ﻓﺠﺎﺋﺰ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻋﻠﺔ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺜﻮﺏ‪ ،‬ﺃﻭ ﺍﻟﻴﺪ‪ ،‬ﻭﺃﺟﺎﺯﻭﺍ ﺍﻻﺣﺘﺒﺎﺀ‬ ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٢/٥‬ ‪.٢٧٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٨/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢١/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪296‬‬ ‫‪ ٤١٢‬ا‪ D‬م وا د ‪ , K%‬ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺮﻗﻮﺩ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺣﺼﺮﻩ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﺑﺘﺤﻮﻳﻠﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﻵﺧﺮ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﻮﻝ ﻓﻴﻪ ﻟﻨﻮﻡ ﺃﻭ ﻗﻌﻮﺩ ﻭﺟﺎﺯ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺗﻄﻮﻯ ﻟﺘﻮﺳﺪ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻨﻮﻡ ﻭﺗﻔﺮﺵ ﺃﺧﺮﻯ ﻭﺗﻮﺳﺪ ﺃﺧﺮﻯ‪،‬‬ ‫ﻻ ﺗﻨﻜﺴﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﻐﻄﻰ ﺑﻬﺎ ‬ ‫ﺃﻳﻀﺎ ﻟﻤﻦ ﺧﺎﻑ ﻓﻮﺕ ﺻﻼﺓ‬ ‫ﻭﻛﺬﻟﻚ ﻟﻼﺳﺘﺮﺍﺣﺔ ﻭﺫﻟﻚ ﻟﻠﻀﻴﻒ‪ ،‬ﻭﺃﺟﻴﺰ ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﻌﻠﻢ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺭﺧﺺ ﻟﻜﻞ‬ ‫ﺳﺘﺮﺍ ﻋﻦ ﺍﻟﺮﻳﺢ ﻭﺍﻟﺸﻤﺲ‬ ‫‬‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ ﻷﻧﻪ ﻣﻠﻚ ﷲ ‪ ، 2‬ﻭﺗﺠﻌﻞ‬ ‫ﺃﺣﺪ ‬ ‫ﻭﻋﻦ ﺍﻟﻨﺴﺎﺀ ﺁﺧﺮ ﺍﻟﺼﻔﻮﻑ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺢ ﺍﻟﻤﺴﺠﺪ ﻭﻋﻤﺎﺭﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺘﻌﺪﻯ ﺑﺸﻲﺀ ﻣﺎ ﺟﻌﻞ ﻟﻪ ﻻ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻣﻨﻪ ﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻟﻠﺮﻗﻮﺩ ﻭﻛﺬﺍ ﻏﻴﺮﻩ‬ ‫ﻛﻘﻠﻠﻪ)‪.(١‬‬ ‫‪  / ٤١٣‬م ‪ r 5 /‬ا‪ +‬‬ ‫ﻳﻠﺰﻡ ﻣﻦ ﻧﺠﺲ ﺷﻴ ﺌﺎ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﻐﺴﻠﻬﺎ‪ ،‬ﻭﻳﻀﻤﻦ ﻣﺎ ﺃﻧﻘﺼﻪ‬ ‫ﻣﻨﻘﺼﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻧﺠﺲ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻣﻦ ﻧﺠﺲ‬ ‫‬‫ﺍﻟﻐﺴﻞ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺟﺪﺍﺭﻩ ﻭﻟﻮ ﻣﻦ ﺧﺎﺭﺝ ﻟﺰﻣﻪ ﺗﻄﻬﻴﺮﻩ ﻛﺬﻟﻚ ﻭﻛﺬﺍ ﺣﺮﻳﻤﻪ‪ ،‬ﻭﻣﻦ ﻧﺠﺲ‬ ‫ﺣﺼﻴﺮﻩ ﺃﻭ ﻗﻨﺪﻳﻠﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻭﻟﻢ ﻳﻌﺮﻓﻪ ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻲ ﻗﻴﻤﺔ ﻣﺎ ﻧﻘﺺ؛ ﻷﻥ‬ ‫ﺍﻟﻨﺠﺲ ﻳﻨﻘﺺ ﻗﻴﻤﺔ ﺍﻟﺸﻲﺀ)‪.(٢‬‬ ‫‪+I ٤١٤‬ن ‪ /‬أ‪ / #‬ا‪ +‬‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺨﺼﻪ ﻟﺰﻣﺘﻪ ﻗﻴﻤﺘﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ؛ ﻇﺎﻫﺮﻩ‬ ‫ﺍﻟﺘﺨﻴﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﻤﺜﻞ ﻣﺎ ﻭﺟﺪﻩ ﻭﺇﻻ ﻓﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺟﺎﺯ ﺭﻓﻊ ﺣﺼﺮﻩ ﺣﻴﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٣/٥‬ ‪ ،٢٧٤‬ﺍﻹﻳﻀﺎﺡ ‪.١٣/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٨/٢‬‬ ‫‪297‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻳﺼﻠﺢ ﺍﻟﺮﻓﻊ ﻟﻬﺎ‪ ،‬ﻛﺄﻥ ﺗﺮﻓﻊ ﻓﻲ ﺍﻟﺼﻴﻒ ﻟﺰﻳﺎﺩﺓ ﺗﻴﺒﺴﻬﺎ ﺑﺎﻟﺤﺮ ﻓﻴﺴﻬﻞ ﺗﻜﺴﺮﻫﺎ‬ ‫ﺑﺨﻼﻑ ﺍﻟﺸﺘﺎﺀ‪ ،‬ﻭﻟﻜﻮﻥ ﺍﻷﺭﺽ ﺃﻗﺮﺏ ﻟﻠﺒﺮﺩ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺼﻴﻒ ﻓﻼ ﻓﺎﺋﺪﺓ ﻓﻲ‬ ‫ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻣﻊ ﺣﺮﺍﺭﺗﻬﺎ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺸﺘﺎﺀ ﻓﺈﻧﻬﺎ ﺑﺎﺭﺩﺓ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﻟﻴﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺼﺎﻕ‬ ‫ﺍﻟﺜﻴﺎﺏ ﺑﺄﺭﺽ ﺍﻟﻤﺴﺠﺪ ﻭﺗﺮﺍﺑﻪ ﻓﻼ ﺗﻌﺘﺒﺮ ﺍﻟﺤﺼﻴﺮ ﻣﻦ ﺃﺟﻠﻪ ﺑﺪﻟﻴﻞ ﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺗﺸﻤﻴﺮ ﺍﻟﺜﻮﺏ ﻭﻛﻔﻪ ﻓﻲ ﺍﻟﺼﻼﺓ)‪.(١‬‬ ‫‪/ S ٤١٥‬ل ا‪ 6# VoA‬ز ‪O/‬‬ ‫ﻳﺠﻮﺯ ﺇﺧﺮﺍﺝ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺇﻥ ﺧﻴﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺮﻕ ﺃﻭ ﻳﻔﺴﺪ‪ ،‬ﻭﺑﺎﻟﺠﻤﻠﺔ‬ ‫ﻓﺈﻧﻪ ﻳﺠﻌﻞ ﻟﻪ ﻭﻟﻤﺎﻟﻪ ﻭﻟﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﺰﻛﺎﺓ ﺍﻟﻮﺩﻳﻌﺔ‬ ‫ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺃﺯﻳﺪ ﻣﺎﻝ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﻑ؛ ﻷﻧﻪ ﻛﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺑﻼ ﻓﺮﻕ‪ ،‬ﻭﻟﻮ ﺍﻛﺘﻔﻰ‬ ‫ﻣﻌﺒﺮ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ ﺑﻤﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻟﺠﺎﺯ؛ ﻷﻥ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻣﺎﻝ ﻏﺎﺋﺐ ﻭﻫﻮ‬ ‫ﻣﺴﺘﺤﻘﻬﺎ ﺣﺘﻰ ﺗﺼﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻮﻗﻒ ﻣﺎﻝ ﻏﺎﺋﺐ ﺣﺘﻰ ﻳﺼﻞ ﻣﻦ‬ ‫ﻳﻔﺮﻕ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎﻝ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻮﺩﻳﻌﺔ ﻣﺎﻝ ﻏﺎﺋﺐ ﺣﺘﻰ ﻳﺼﻞ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻓﻔﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻐﺎﺋﺐ؛ ﺇﺫ ﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺮﺿﺎﻫﻤﺎ ﻭﺇﻧﻜﺎﺭﻫﻤﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ ﻭﺃﻓﺎﻕ ﺍﻟﻤﺠﻨﻮﻥ ﻓﻘﺪ ﺣﻀﺮﺍ ﺑﺤﻀﻮﺭ ﻋﻘﻠﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻐﻴﺮ ﺍﻟﻤﺸﺎﻉ ﻋﻦ‬ ‫ﺣﺎﻟﻪ ﻣﺎ ﻳﺼﻠﺢ ﻟﻬﻢ‪ ،‬ﻓﻤﻦ ﻭﻟﻲ ‬ ‫ﻧﺨﻼ ﻟﻤﺴﺠﺪ ﻓﻠﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﻳﻌﻤﻠﻪ ﺑﻨﺼﻴﺐ‬ ‫ﻣﻨﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﺪﻝ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻔﻀﻞ ﻓﻘﺎﻡ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻫﻮ ﺃﻓﻀﻞ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ‬ ‫ﺩﻓﻊ ﺳﻬﻢ ﻣﻨﻪ ﺑﻘﻴﺎﻣﻪ ﺃﺻﻠﺢ ﻟﻠﻤﺴﺠﺪ ﻭﺳﻌﻪ ﺫﻟﻚ)‪.(٢‬‬ ‫‪+I ٤١٦‬ن ا ‪+ CP‬ل ا‪  +‬أو ا‬ ‫ﻭﻣﻦ ﺃﻃﻨﻰ )ﺑﺎﻉ( ﻧﺨﻠﺔ ﻟﻤﺴﺠﺪ ﺃﻭ ﻳﺘﻴﻢ ﻣﻦ ﻭﻛﻴﻞ ﺃﻭ ﻣﺤﺘﺴﺐ ﻓﻜﺴﺮ ﺷﻴ ﺌﺎ‬ ‫ﻣﻦ ﺧﻮﺻﻬﺎ ﺿﻤﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﻻ ﺗﺤﺎﺳﺐ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺜﻠﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٤/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣٤/٧‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.٢٩٤/٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٤/٥‬ ‪.٢٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪298‬‬ ‫ﻻ ﺿﻤﺎﻥ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺨﻄﺄ‪ ،‬ﻭﺳﻘﻮﻃﻪ ﻋﻠﻰ ﺍﻟﻤﺤﺘﺴﺐ ﺃﻗﺮﺏ ﺇﺫﺍ ﻗﺼﺪ ﺍﻟﺼﻼﺡ‬ ‫ﻟﻠﻤﺴﺠﺪ ﺃﻭ ﺍﻟﻴﺘﻴﻢ ﻭﺇﻥ ﻛﺴﺮ ﺍﻷﺟﻴﺮ ﻋﺬﻭﻕ ﻧﺨﻠﺔ ﻟﻠﻤﺴﺠﺪ ﺿﻤﻦ ﻗﻴﻤﺘﻪ ﻳﻮﻡ‬ ‫ﻛﺴﺮﻩ‪ ،‬ﻭﻣﻦ ﺃﻃﻨﻰ ﻧﺨﻞ ﻣﺴﺠﺪ ﻓﻼ ﺷﻲﺀ ﻟﻪ ﻓﻲ ﺧﻮﺻﻪ ﺇﻻ ﺇﻥ ﺷﺮﻃﻪ)‪.(١‬‬ ‫‪ ٤١٧‬اض ‪+‬ل ا‪ +‬‬ ‫ﻓﻲ ﺍﻟﻘﻴﺎﺽ ﺑﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺧﻼﻑ ﺃﺟﺎﺯﻩ ﺑﻌﺾ ﻋﻠﻰ ﻧﻈﺮ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻣﻨﻌﻪ‬ ‫ﺑﻌﺾ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﻣﺎ ﻗﻮﻟﻜﻢ ﻓﻲ ﻃﻠﺐ ﺑﻌﺾ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ‬ ‫ﺍﻟﻘﻴﺎﺽ ﻣﻊ ﻣﺎﻝ ﺗﺎﺑﻊ ﻟﻤﺴﺠﺪ ﻣﻘﺎﺑﻞ ﻣﺒﻠﻎ ﻣﻌﻴﻦ؟‬ ‫ﺑﺪ ﻫﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻳﻞ ﺇﻣﺎ ﻣﺎﻻ ﺃﺧﻀﺮ ﻭﺇﻣﺎ ‬ ‫ﻋﻘﺎﺭﺍ ﻭﺇﻣﺎ ﻣﺎﺀ ﻳﺜﺒﺖ‬‫ﻓﻘﺎﻝ‪ :‬ﻻ ‬ ‫ﻟﻠﻮﻗﻒ ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ ﺫﻟﻚ ﺑﻤﻮﺍﻓﻘﺔ ﻗﺎﺿﻲ ﺍﻟﻮﻻﻳﺔ ﻣﻊ ﻛﻮﻥ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻴﻪ‬ ‫ﻣﺘﻌﻴﻨﺔ)‪.(٣‬‬ ‫‪ ٤١٨‬إ‪.‬ﻼح ‪/‬ل ا‪  +‬وزرا‪%‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﻓﻲ ﻳﺪﻩ ﺃﺭﺽ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻬﺎ ﺍﻟﺴﻤﺎﺩ‬ ‫ﻭﺍﻟﺒﺬﺭ‪ ،‬ﻭﻳﻄﻨﻲ ﻟﻬﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﻣﻦ ﻏﻠﺘﻬﺎ ﻟﺰﺭﺍﻋﺘﻬﺎ؟‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻠﻴﺲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺠﺎﺋﺰ‪ .‬ﻓﺈﻥ ﺭﺟﺎ ﺍﻟﻘﻮﻡ ﺑﺬﻟﻚ‪ ،‬ﺃﻧﻪ‬ ‫ﺃﺻﻠﺢ ﻭﻓﻌﻠﻮﻩ‪ ،‬ﻟﻢ ﻳﺒﻦ ﻟﻲ ﻋﻠﻴﻬﻢ ﺿﻤﺎﻥ‪.‬‬ ‫ﺟﺪﺍﺭﺍ‪ ،‬ﻳﺤﺼﻨﻬﺎ ﻋﻦ ﺍﻟﺪﻭﺍﺏ‬ ‫‬‫ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﻘﺎﺋﻢ ﺑﻬﺬﻩ ﺍﻟﻘﻄﻌﺔ ﺃﻥ ﻳﺒﻨﻲ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ ﻏﻠﺘﻬﺎ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٩ ،٣٥/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧/٧‬‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪ ،٢٨٧/٤‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٢١/٣‬ ‪.٥٢٢‬‬ ‫‪299‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻨﻈﺮ‪ :‬ﻓﺈﺫﺍ ﺭﺟﺎ ﺍﻟﻘﺎﺋﻢ ﺃﻧﻪ ﺃﺻﻠﺢ‬ ‫ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺗﺮﻛﻪ‪ ،‬ﺭﺟﻮﺕ ﺃﻥ ﻻ ﻳﻀﻴﻖ ﻋﻠﻴﻪ‪ ،‬ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩ‬ ‫ﺍﻟﻨﻈﺮ ﻣﻦ ﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻔﺴﻞ ‬ ‫ﻓﺴﻼ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫‪/ E ٤١٩‬ل ا‪$‰5  +‬‬ ‫ﻣﻦ ﺑﺎﻉ ﻏﻠﺔ ﻧﺨﻞ ﻣﺴﺠﺪ ﺃﻭ ﺃﺭﺿﻪ ﻧﺴﻴﺌﺔ ﺑﻼ ﺇﺷﻬﺎﺩ ﺿﻤﻨﻬﺎ ﺇﻥ ﺃﻧﻜﺮ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺤﻠﻔﻪ‪ ،‬ﻭﻣﻦ ﺑﺠﺎﻧﺒﻪ ﻧﺨﻠﺔ ﻣﺴﺠﺪ ﻭﻟﻪ ﺃﻥ ﻳﺤﻴﻂ ﺑﺠﺪﺍﺭ ﻋﻠﻰ‬ ‫ﻣﺎﻟﻪ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺇﺩﺧﺎﻟﻬﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻭﺳﻌﺖ ﺻﺮﺣﺘﻪ ﻟﻢ ﻳﺠﺰ ﻟﻌﻤﺎﺭﻩ ﺃﻥ ﻳﻔﺴﻠﻮﺍ‬ ‫ﻓﻴﻬﺎ ﺷﺠﺮﺓ ﺃﻭ ﻧﺨﻠﺔ‪ ،‬ﻭﻣﻦ ﺑﺎﻉ ﺷﻴ ﺌﺎ ﻣﻦ ﺿﻴﺎﻉ ﺍﻟﻤﺴﺠﺪ ﻭﻣﺎﺕ ﺍﻟﻤﺸﺘﺮﻱ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻮﻓﻴﻪ ﺍﻟﺜﻤﻦ ﻓﺈﻥ ﻛﺎﻥ ﻣﻠﻴ ﺌﺎ ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﺒﺎﺋﻊ ﺿﻤﺎﻧﻪ ﻭﺇﻻ ﻟﺰﻣﻪ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ ﻣﺎﻝ‬ ‫‬ ‫ﻋﺎﻣﻼ ﻟﻪ ﻭﻳﻨﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻟﻪ ﻫﻮ ﻭﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ‬‫ﻣﺴﺠﺪ ﻭﻗﺎﻃﻊ ﻋﻠﻰ ﻋﻤﻠﻪ‬ ‫ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﺗﻢ ﺟﺎﺯ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻄﻦ ﺃﺣﺪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻴﺘﻴﻢ ﻭﻳﺴﻠﻢ ﺍﻟﺜﻤﻦ‬ ‫ﺇﻻ ﺛﻘﺔ ﻣﺄﻣﻮﻥ‪ ،‬ﻭﻳﺒﺮﺃ ﺇﺫﺍ ﻭﺻﻞ ﻳﺪ ﺍﻟﺜﻘﺔ ﻭﻟﻮ ﺗﻠﻒ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻦ ﻋﻨﺪﻩ ﺛﻤﺮ ﻣﺴﺠﺪ‬ ‫ﻭﺧﺎﻑ ﺿﻴﺎﻋﻪ ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﺜﻖ ﺑﻪ ﻳﺒﻴﻌﻪ ﻟﻪ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﻻ ﻳﻨﻔﻖ ﺑﺎﻟﻨﻔﺬ ﺟﺎﺯ ﻟﻪ ﺃﻥ‬ ‫ﺻﻼﺣﺎ ﻟﻪ‪ ،‬ﻭﺗﻮﻗﻒ ﺑﻌﺾ)‪.(٢‬‬ ‫‬‫ﻳﻘﺮﺿﻪ ﺇﻥ ﻛﺎﻥ‬ ‫‪ ٤٢٠‬ا‪ / $kk‬د ن ا‪ +‬‬ ‫ﻣﻦ ﺃﻃﻨﻰ ﻣﺎﻝ ﻣﺴﺠﺪ ﺛﻢ ﻃﻠﺐ ﺇﻟﻴﻪ ﺍﻟﻤﻄﻨﻲ ﺃﻥ ﻳﺤﻂ ﻋﻨﻪ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺇﻥ‬ ‫ﺛﺒﺖ ﺣﻘﻪ ﻭﻗﺪﺭ ﻋﻠﻰ ﺃﺧﺬﻩ ﺑﻼ ﺣﻂ‪ ،‬ﻭﺟﺎﺯ ﻗﻴﻞ ﺃﻥ ﻳﻄﻨﻲ ﻟﻨﻔﺴﻪ ﻣﻦ ﻣﺎﻝ ﻣﺴﺠﺪ‬ ‫ﺃﻭ ﻳﺘﻴﻢ ﺑﻌﺪﻝ ﺍﻟﺴﻌﺮ ﻣﺤﺘﺴﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺮﻓﺪ ﻟﺒﻨﺎﺀ ﻣﺴﺠﺪ ﺃﻭ ﺣﺼﻦ ﻓﺒﻘﻲ ﺷﻲﺀ‬ ‫ﺑﻨﺎﺀ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﺃﻃﻨﻰ ﺃﻭ ﺑﺎﻉ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻝ ﻣﺴﺠﺪ‬ ‫ﺍﺩﺧﺮ ﻹﺻﻼﺣﻪ ﺇﻥ ﻟﻢ ﻳﺠﺪ ‬ ‫ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﺎﻟﺪﺭﺍﻫﻢ ﺍﻟﻤﻐﺸﻮﺷﺔ ﺍﻟﺼﺎﻓﻴﺔ ﺑﺎﻟﺼﺮﻑ ﻻ ﻋﻜﺴﻪ ﺑﻪ ﺇﻻ ﺇﻥ ﺭﺁﻩ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٨/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٥/٥‬ ‪ ،٢٧٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٦/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪300‬‬ ‫ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻓﻲ ﻧﻈﺮﻩ ﺃﺻﻠﺢ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺼﻼﺡ ﻛﻠﻪ ﻟﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻛﺸﺮﺍﺀ ﺳﻤﺎﺩ‬ ‫ﻷﺭﺿﻪ ﻟﻠﺠﻤﻌﺔ ﻭﻃﻨﺎﺀ )ﺷﺮﺍﺀ( ﻣﺎﺀ ﻟﻬﺎ‪ ،‬ﻭﻛﺒﻨﺎﺀ ﺟﺪﺍﺭ ﻋﻠﻴﻬﺎ ﻭﻓﺴﻞ ﺍﻟﻔﺴﻴﻞ ﻓﻴﻬﺎ‪،‬‬ ‫ﻭﺇﻋﻄﺎﺀ ﺍﻷﺟﺮﺓ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺸﺮﺍﺀ ﺻﺮﻡ ﻟﻬﺎ ﻭﺇﻋﻄﺎﺋﻬﺎ ﻣﻦ ﻳﺤﺮﺛﻬﺎ ﻭﻏﺮﺳﻬﺎ ﺑﺠﺰﺀ‬ ‫ﻣﻤﺎ ﻳﻐﺮﺱ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻴﻊ ﻓﻀﻞ ﺻﺮﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻗﻴﺎﺽ ﻣﻦ ﺻﺮﻣﻪ‬ ‫ﺑﻤﺜﻠﻪ ﺃﻭ ﺇﺑﺪﺍﻟﻪ‪ ،‬ﻭﻣﻦ ﻓﺴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﻣﺎﺗﺖ ﺻﺮﻣﺔ ﺍﻟﻤﺴﺠﺪ ﻭﻋﺎﺷﺖ ﺻﺮﻣﺘﻪ‬ ‫ﻟﺰﻣﺘﻪ ﻗﻴﻤﺔ ﺻﺮﻣﺔ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫‪ / ٤٢١‬و‪ 6# ‰y EI‬ا‪ {  +‬ر‪#‬‬ ‫ﺣﺼﻴﺮﺍ ﻟﻤﺴﺠﺪ ﻣﺪﺓ ﺛﻢ ﺭﻓﻌﻪ ﺟﺎﺯ ﻟﻪ ﺇﻥ ﻧﻮﻯ ﺫﻟﻚ ﻭﻛﺬﺍ ﻏﻴﺮ‬ ‫‬‫ﻣﻦ ﺟﻌﻞ‬ ‫ﺍﻟﺤﺼﻴﺮ‪ ،‬ﻭﻳﺪﻳﻦ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻲ ﺟﻌﻠﺘﻪ ﺇﻟﻰ ﻣﺪﺓ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻗﻮﻟﻪ‪ :‬ﻗﺪ ﺗﻤﺖ ﺍﻟﻤﺪﺓ‪،‬‬ ‫ﺃﻭ ﺑﻘﻲ ﻛﺬﺍ ﻣﺎ ﻟﻢ ﻳﺘﺒﻴﻦ ﺧﻼﻑ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ ٤٢٢‬و‪ EI‬ا‪k‬م ‪ 6#‬ا‪+  +‬ره‬ ‫ﻻ ﺑﺄﺱ ﻟﻌ ‪‬ﻤﺎﺭﻩ ﻓﻲ ﺟﻌﻞ ﻃﻌﺎﻡ ﺃﻋﻄﻲ ﻟﻬﻢ ﺣﻴﻦ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻓﻲ‬ ‫ﻃﺮﻳﻘﻪ ﻟﻌﻤﺎﺭﺗﻪ ﻋﻠﻰ ﺣﺼﺮﻩ ﻷﻛﻞ ﺃﻭ ﻟﻴﺨﺮﺟﻪ ﺇﻟﻰ ﻣﻮﺿﻊ ﺷﺎﺀ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻀﺮﻫﺎ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻀﺮﻫﺎ ﺑﺘﻜﺴﺮ ﺃﻭ ﺑﺘﻠﻄﻴﺦ ﻳﻔﺴﺪ ﺛﻴﺎﺏ ﺍﻟﻘﺎﻋﺪ ﺃﻭ ﻳﺰﻟﻖ ﺍﻟﻤﺎﺭ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﺎ‬ ‫ﻣﻨﻪ ﻟﻨﺸﺮ ﺣﺒﻮﺑﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ ﻟﻬﺎ ﻓﻜﻞ ﻣﺎ ﺟﺎﺯ ﻟﻬﻢ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻼ‬ ‫ﺑﺄﺱ ﺃﻥ ﻳﻔﻌﻠﻮﻩ ﺑﺎﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ ﻭﻛﺬﺍ ﻻ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﺎ ﺟﻌﻞ ﻟﻪ ﺇﻻ ﻟﻨﻔﻊ ﻟﻪ ﻛﺈﺻﻼﺡ ﻭﺗﻄﻬﻴﺮ ﺇﻻ ﺇﻥ ﺟﻌﻞ ﻟﻸﺟﺮ‪ ،‬ﻭﺟﻌﻞ ﻓﻴﻪ ﻻ ﻟﻪ‪،‬‬ ‫ﻛﻘﻠﺔ ﺗﺠﻌﻞ ﻓﻴﻪ ﻟﻠﺸﺮﺏ ﺑﻬﺎ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺧﺎﺭﺟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٦/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٦/٧‬ ‪ ،٣٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥١١/٣‬ ‪.٥١٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٦/٥‬ ‪.٢٧٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٧/٥‬‬ ‫‪301‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٤٢٣‬و‪/ EI‬ل ا‪  6#  +‬أ‪/‬‬ ‫ﻳﺠﻌﻞ ﺑﻴﺪ ﺃﻣﻴﻦ ﻣﺎ ﺟﻌﻞ ﻟﻤﺼﺒﺎﺣﻪ ﺃﻭ ﺟﻤﻊ ﻟﻪ؛ ﻳﺤﻔﻈﻪ ﻭﻳﻘﻮﻡ ﺑﻪ ﻭﻳﻘﺪﻩ‬ ‫ﺑﻮﻗﺖ ﺻﺎﻟﺢ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻺﻳﻘﺎﺩ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻌﻞ ﺷﻲﺀ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺃﻭ‬ ‫ﻣﺎﻝ ﻋﻤﺎﺭﺗﻪ ﺇﻻ ﺑﻴﺪ ﺃﻣﻴﻦ ﻣﺘﻮﻟﻰ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﺟﻌﻞ ﺑﻴﺪﻩ ﻣﻦ ﻳﺤﻔﻈﻪ ﻭﻻ‬ ‫ﻳﺨﻮﻥ ﻓﻴﻪ)‪.(١‬‬ ‫ٴ‬ ‫‪y‬اوه ‪/ /‬ل ا‪ +‬‬ ‫زر‬‫‪ / ٤٢٤‬‬ ‫ﺟﺎﺯ ﺷﺮﺍﺀ ﻭﻋﺎﺀ ﻟﺰﻳﺘﻪ ﻭﻗﻨﺪﻳﻞ ﻭﻓﺘﺎﺋﻞ ﻣﻦ ﻣﺎﻟﻪ؛ ﺃﻱ‪ :‬ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﻭﻛﺬﺍ ﻳﺠﻮﺯ‬ ‫ﺷﺮﺍﺀ ﺯﻳﺖ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺼﺒﺎﺡ ﻭﺍﻟﻘﻨﺪﻳﻞ ﺃﻥ ﺍﻟﻤﺼﺒﺎﺡ ﻣﺎ ﺗﺠﻌﻞ‬ ‫ﻓﻴﻪ ﺍﻟﻔﺘﻴﻠﺔ ﻭﺗﻮﻗﺪ‪ ،‬ﻭﺍﻟﻘﻨﺪﻳﻞ ﻭﻋﺎﺀ ﺁﺧﺮ ﻳﺤﻮﻳﻪ ﻭﻳﻌﻠﻖ ﻣﻨﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ‪ :‬ﻳﺠﻮﺯ‬ ‫ﺷﺮﺍﺀ ﺍﻟﻘﻨﺪﻳﻞ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺇﻻ ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﻛﻞ‬ ‫ﺷﻲﺀ ﻣﻤﺎ ﻟﻠﻤﺴﺠﺪ ﻫﻞ ﻳﺸﺘﺮﻯ ﺑﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻤﺴﺠﺪ ﻣﺜﻞ ﺃﻥ ﻳﺸﺘﺮﻯ ﻣﻤﺎ‬ ‫ﻟﻠﺰﻳﺖ ﻓﺘﺎﺋﻞ ﺃﻭ ﺍﻟﻌﻜﺲ؟ ﺃﻭ ﻳﺸﺘﺮﻯ ﻣﻤﺎ ﻟﻠﻤﺼﺒﺎﺡ ﻓﺘﺎﺋﻞ‪ ،‬ﻭﻳﺸﺘﺮﻯ ﺍﻟﺤﺼﻴﺮ‬ ‫ﻣﻤﺎ ﺟﻌﻞ ﻟﺬﻟﻚ ﻭﺍﻟﻌﻜﺲ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﻨﻊ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﺠﺰﻳﻪ ﺃﻥ ﻳﺠﻌﻞ ﻛﻞ ﻣﺎ ﺃﻓﺴﺪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﻦ ﺍﻟﺤﺼﺮ ﺃﻭ ﻏﻴﺮﻩ ﻟﺤﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻭﺳﻘﻮﻓﻬﺎ ﻓﺈﻥ ﺃﻓﺴﺪ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻟﻸﺟﺮ‬ ‫ﻓﺈﻧﻪ ﻳﺮﺩ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﻣﻜﺎﻧﻪ ﻟﻤﻦ ﻳﺸﺮﺑﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﻨﻔﻖ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﻴﻪ ﺍﻟﺮﺩ ﻓﻲ ﻣﻜﺎﻧﻪ ﺑﻞ ﻳﺮﺍﻗﺒﻪ ﺣﺘﻰ ﻳﺸﺮﺏ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﻑ‬ ‫ﻭﺃﻣﻮﺍﻝ ﺍﻷﺟﺮ ﻛﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﻛﻔﺎﻳﺔ ﺍﻟﺮﺩ ﻓﻲ ﻣﻮﺿﻌﻪ ﻓﻲ ﻗﻮﻝ‪ ،‬ﻭﻋﺪﻡ ﻛﻔﺎﻳﺘﻪ‬ ‫ﺇﻻ ﺑﺎﻟﻤﺮﺍﻗﺒﺔ ﺣﺘﻰ ﻳﻤﻀﻲ ﻟﺴﺒﻴﻠﻪ ﺑﺄﻥ ﻳﻌﻄﻰ ﻟﻤﺴﺘﺤﻘﻪ‪ ،‬ﺃﻭ ﻳﺄﺗﻲ ﻣﺴﺘﺤﻘﻪ‬ ‫ﻓﻴﺴﺘﻬﻠﻜﻪ ﻓﻲ ﻭﺟﻬﻪ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻄﻠﻘﺎ ﺣﺘﻰ ﻳﺠﻌﻞ ﺑﻴﺪ ﻗﺎﺋﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٧٧/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥١١/٣‬ ‪.٥١٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪302‬‬ ‫ﺍﻟﻤﺎﻝ ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻓﻲ ﻛﻔﺎﻳﺔ ﻏﺮﻡ ﻣﺎ ﺃﻓﺴﺪ ﻣﻦ ﺟﻨﺲ ﻓﻲ‬ ‫ﺁﺧﺮ ﻭﻋﺪﻣﻬﺎ ﻛﻤﺎﺀ ﺍﻷﺟﺮ ﻭﻛﻮﻧﻪ ﻳﻔﺴﺪ ﻓﻲ ﻭﺍﺣﺪ ﻭﻳﻐﺮﻡ ﻓﻲ ﺍﻵﺧﺮ)‪.(١‬‬ ‫‪ / ٤٢٥‬أ‪ #‬ز€ ا‪ +‬‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﺯﻳ ﺘﺎ ﻓﻲ ﻣﺼﺒﺎﺡ ﺭﺩﻩ ﻓﻴﻪ ﻳﻌﻨﻲ ﺭﺩ ﻓﻴﻪ ﻣﺜﻠﻪ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺃﻓﺴﺪﻩ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻮﻋﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩﻩ‬ ‫ﻣﻦ ﻭﻋﺎﺋﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻳﺖ ﻛﻘﻠﺔ ﻭﺑﻄﺔ ﺭﺩﻩ ﻓﻴﻪ ‬ ‫ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﺒ‪‬ﺮ ﺑﺎﻹﻓﺴﺎﺩ ﻟﻴﻌﻢ ﺍﻹﺭﺍﻗﺔ ﻭﺍﻟﺘﻨﺠﻴﺲ‪ ،‬ﻭﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﺍﻷﻛﻞ‬ ‫ﺑﺪ ﺣﻴﻨﺌﺬ ﻣﻦ ﺇﺭﺍﻗﺘﻪ ﻣﻨﻪ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻧﺠﺴﻪ ﻓﻘﺪ ﺃﺗﻠﻔﻪ ﻋﻦ ﺍﻟﻤﺼﺒﺎﺡ ﻷﻧﻪ ﻻ ‬ ‫ﺃﻭ ﻟﺘﻀﻤﻴﻨﻪ ﻣﻌﻨﻰ ﺍﻹﺯﺍﻟﺔ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺗﻄﻬﻴﺮ ﺍﻟﺰﻳﺖ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻄﻬﺮ ﻭﻳﺮﺩ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺍﻟﻮﻋﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺇﺫﺍ ﺃﻓﺴﺪﻩ ﻣﻦ ﻣﺼﺒﺎﺡ ﺃﻭ‬ ‫ﻭﻋﺎﺀ ﻓﺮﺩﻩ ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ ﻳﻘﻌﺪ ﺣﺘﻰ ﻳﻮﻗﺪ ﺍﻟﺰﻳﺖ ﻛﻠﻪ ﻭﻳﻔﺮﻍ ‬ ‫ﻟﻴﻼ ﻭﻟﻮ ﻓﻲ ﻭﻗﺖ‬ ‫ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺃﺣﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻳﻪ ﺇﻥ ﺃﻭﻗﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺃﺷﻌﻞ ﻓﺘﻴﻠﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻌﺪ ﺣﺘﻰ ﻳﻨﻘﻀﻲ ﺫﻟﻚ‬ ‫ﺍﻟﺰﻳﺖ‪ ،‬ﻭﻳﺠﺰﻱ ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻭﻗﺪﺗﻪ ﺣﺘﻰ ﺍﻧﻘﻀﻰ ﻓﻲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺇﻥ‬ ‫ﺻﺪﻗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺃﻣﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺃﻣﻴﻨﺎﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﺫﺍ ﺃﻓﺴﺪﻩ ﻣﻦ ﻭﻋﺎﺋﻪ‬ ‫ﻳﺠﻮﺯ ﺭﺩﻩ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ ﻻ ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ ﻓﻘﻂ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻮﻋﺎﺀ ﻓﻘﻂ ﺑﻞ‬ ‫ﻳﺠﺰﻳﻪ ﺃﻥ ﻳﺮﺩﻩ ﻓﻲ ﺃﻳﻬﻤﺎ ﺷﺎﺀ)‪.(٢‬‬ ‫‪ $SP ٤٢٦‬إ‪5‬رة ‪ „,/‬ا‪ +‬‬ ‫ﻻ ﻳﺨﺮﺝ ﺍﻟﻤﺼﺎﺑﻴﺢ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻟﻺﻳﻘﺎﺩ ﺑﻞ ﻳﺠﻌﻞ ﺑﻴﻦ ﺍﻟﻌﺘﺒﺔ ﺍﻟﻌﻠﻴﺎ‬ ‫ﻭﺍﻟﺴﻔﻠﻰ ﻭﻳﻮﻗﺪ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻋﺘﺒﺔ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٨/٥‬ ‪ ،٢٧٩‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٢٥٤/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥١٢/٣‬ ‪.٥١٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٩/٥‬‬ ‫‪303‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‬ ‫ﻣﺘﺼﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﺇﺧﺮﺍﺟﻪ ﻹﻳﻘﺎﺩﻩ ﻭﻟﻮ ﺇﻟﻰ‬‫‬ ‫ﺩﺍﺧﻼ‬ ‫ﻏﻴﺮﻩ ﻓﻠﻴﻮﻗﺪﻩ ﺑﻌﺪ ﺍﻟﻌﺘﺒﺔ‬ ‫ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﺒﻠﺪ‪.‬‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺑﻨﺎﺭ ﺍﻟﻤﺮﺍﺩ ﺑﺠﺰﻟﺔ ﺣﻄﺐ ﻓﻲ ﺭﺃﺳﻬﺎ ﻧﺎﺭ ﻛﺴﻌﻔﺔ‪ ،‬ﺃﻣﺎ ﺑﺸﻤﻌﺔ‬ ‫ﻣﻮﻗﺪﺓ ﻓﺎﻟﻈﺎﻫﺮ ﺍﻟﺠﻮﺍﺯ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﻤﻌﺔ ﻃﺎﻫﺮﺓ؛ ﻷﻥ ﻫﺬﺍ ﺃﺻﻠﺢ ﻹﻳﻘﺎﺩ‬ ‫ﻣﺼﺎﺑﻴﺤﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻟﻤﺴﺠﺪ ﻳﻌﺘﺒﺮ ﻟﻪ ﺍﻷﺻﻠﺢ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﻟﻰ ﻣﻦ ﺃﻥ ﻳﻨﻘﻞ ﻛﻞ‬ ‫ﻣﺼﺒﺎﺡ ﺇﻟﻰ ﻣﻮﺿﻊ ﺍﻟﻨﺎﺭ ﻓﻲ ﻋﺘﺒﺔ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻛﻞ ﻣﺼﺒﺎﺡ ﻵﺧﺮ ﻳﻮﻗﺪ ﻣﻨﻪ ﺃﻭ‬ ‫ﻳﻄﺎﻑ ﻋﻠﻴﻬﺎ ﺑﻮﺍﺣﺪ‪ ،‬ﻧﻌﻢ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﺼﺒﺎﺡ ﻭﺍﺣﺪ ﺳﻬﻞ ﺭﻓﻌﻪ ﺇﻟﻰ ﻋﺘﺒﺔ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻹﻳﻘﺎﺩ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻷﻭﻟﻰ ﻭﺍﻷﺻﻠﺢ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ ﺑﺸﻌﻠﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻣﻨﻌﺖ‬ ‫ﺷﻌﻠﺔ ﻧﺎﺭ؛ ﻟﺌﻼ ﻳﻔﺴﺪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﺃﺩﺧﻠﺖ ﻭﻟﻢ ﺗﻔﺴﺪ ﻓﻼ ﺗﺒﺎﻋﺔ ﺇﻻ‬ ‫ﺇﻥ ﻛﺎﻥ ﻳﻘﺘﺪﻯ ﺑﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﺘﺬﺭﻉ ﺑﻪ ﺇﻟﻰ ﺍﻹﻓﺴﺎﺩ ﻓﻘﺪ ﺳﻦ ﺳﻨﺔ ﺳﻴﺌﺔ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻴﻪ ﻭﺯﺭﻫﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺈﺩﺧﺎﻟﻬﺎ ﻟﻀﺮﻭﺭﺓ ﻛﺪﺍﺑﺔ ﻣﺆﺫﻳﺔ ﻓﻴﻪ ﻟﺌﻼ ﻳﺨﺎﻑ ﻣﻦ ﻳﺪﺧﻠﻪ‬ ‫ﻟﻴﻘﺮﺏ ﺍﻟﻤﺼﺒﺎﺡ ﻟﻠﺒﺎﺏ ﺃﻥ ﺗﻀﺮﻩ‪.‬‬ ‫ﻭﻣﻦ ﺃﺧﺮﺟﻪ ﻣﻨﻪ ﻓﺄﻭﻗﺪﻩ ﻟﺰﻣﺘﻪ ﺗﺒﺎﻋﺔ ﻣﺎ ﺃﻛﻞ ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﺃﻱ‪ :‬ﺃﻛﻠﺖ ﻧﺎﺭﻩ ﻣﻦ‬ ‫ﺍﻟﺰﻳﺖ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺇﻥ ﻛﺎﻥ ﺯﻳﺖ ﺍﻟﻤﺼﺒﺎﺡ ﻭﻓﺘﻴﻠﺘﻪ ﻣﻠﻜ ﺎ‬ ‫ﺧﺎﺭﺟﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻪ‬ ‫‬‫ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻻ ﻣﺠﻌﻮﻟﻴﻦ ﻣﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻣﺨﺮﺟﻪ ﻭﻣﻮﻗﺪﻩ‬ ‫ﺟﺎﺯ‪ ،‬ﻭﻓﻴﻪ ﺧﻠﻒ ﻭﻋﺪﻩ ﻭﺭﺟﻮﻉ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻧﻮﻯ ﺃﻥ ﻳﺸﻌﻠﻪ ﻣﻦ‬ ‫ﺧﺎﺭﺝ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫‪ H ٤٢٧‬ا‪  +‬واﻻ‪a‬ﻼف ‪D/‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﺘﺴﻠﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ‪ ،‬ﻭﻳﻨﺘﻔﻊ‬ ‫ﺑﻪ ﻟﻠﻤﺴﺠﺪ ﺣﺘﻰ ﻳﺮﺩ ﺍﻟﻤﺎﻝ ﺃﻭ ﻗﻴﻤﺘﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺟﺎﺋﺰ ﻟﻪ ﺃﻥ ﻳﺘﺴﻠﻒ‬ ‫ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻟﻨﻔﺴﻪ ﺑﻤﺤﻀﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﺸﻮﺭﺗﻬﻢ‪ ،‬ﻭﻻ ﻳﺴﻠﻔﻪ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٠/٥‬ ‪ ،٢٨٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٦٤١/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٧٨/١‬ ‪.٥٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪304‬‬ ‫ﺯﻳﺘﻪ ﻻ ﻳﻘﺮﺿﻪ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺃﻥ ﻳﻌﺎﺭ ﻣﺎ ﻟﻤﺴﺠﺪ ﻟﻌﻤﺎﺭﺓ ﺁﺧﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺘﺴﻠﻒ ﻣﻦ ﻧﻮﻉ ﻟﻨﻮﻉ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺘﺴﻠﻒ ﻣﻦ ﻣﺎﻝ ﺍﻟﺤﺼﻴﺮ ﻟﻤﺎﻝ‬ ‫ﺍﻟﻤﺼﺎﺑﻴﺢ ﻭﻣﻦ ﻣﺎﻝ ﺣﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻟﺰﻳﺘﻪ)‪.(١‬‬ ‫‪ ٤٢٨‬إد ا‪ $,+ „,+‬ا‪ 6# ++‬ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺇﻳﻘﺎﺩ ﺍﻟﻤﺼﺎﺑﻴﺢ ﺑﺎﻟﻤﺴﺠﺪ‪ ،‬ﻭﺗﺠﻌﻞ ﺑﻤﺤﻞ ﺻﺎﻟﺢ ﻷﻫﻠﻪ؛ ﺑﺤﻴﺚ‬ ‫‪‬‬ ‫ﻳﺼﻠﻮﻥ ﻭﺣﻴﺚ ﻳﺪﺧﻠﻮﻥ ﻭﻳﺨﺮﺟﻮﻥ ﻭﻳﻨﻈﺮﻭﻥ‬ ‫ﻳﻨﻈﺮﻭﻥ ﺃﻳﻦ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺣﻴﺚ‬ ‫‪‬‬ ‫ﻟﻠﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺃﻥ ﻳﻮﻗﺪ‬ ‫ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻛﻨﻘﻮﺵ ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﻤﻴﺮﺍﺙ‬ ‫ﻃﺮﻓﻲ ﺍﻟﻠﻴﻞ ﺃﻭ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﻭﺇﻥ ﻟﻢ ﻳﻌﻤﺮ؛ ﻷﻥ ﺍﻟﻈﻠﻤﺔ ﻣﻜﺮﻭﻫﺔ ﻭﺍﻟﻨﻮﺭ ﺣﺴﻦ‬ ‫ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻓﻬﻮ ﺃﻟﻴﻖ ﺑﺎﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻟﺤﺮﻣﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺃﺣﺪ‪،‬‬ ‫ﻭﻷﻧﻪ ﻗﺪ ﻳﺪﺧﻠﻪ ﺃﺣﺪ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻲ ﻭﻗﺖ ﻋﺪﻡ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻭﻟﻮﺭﻭﺩ ﺍﻷﺛﺮ ﺑﺎﻷﺟﺮ ﻟﻤﻦ‬ ‫ﻣﺼﺒﺎﺣﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻟﻴﻘﺮﺅﻭﺍ ﻋﻠﻴﻪ ﺃﻟﻮﺍﺣﻬﻢ‬ ‫‬‫ﺃﻭﻗﺪ ﻓﻴﻪ‬ ‫ﺃﻭ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻻ ﻳﺮﻓﻌﻪ ﻓﻴﻪ ﺷﺨﺺ ﻟﺤﺎﺟﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺰﻳﻠﻪ ﻋﻦ ﻣﻜﺎﻧﻪ ﻓﺸﻤﻞ‬ ‫ﻭﺃﻳﻀﺎ ﻗﺪ ﺍﻋﺘﻴﺪ ﺭﻓﻊ ﺍﻟﺸﻲﺀ ﻭﻟﻮ ﺭﻓﻊ ‬ ‫ﻗﻠﻴﻼ ﺇﻟﻰ ﻓﻮﻕ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺧﻔﻀﻪ‪،‬‬‫‬‫ﺧﻔﻀﻪ‪،‬‬ ‫ﻭﺭﺧﺺ ﻭﻻ ﻳﺨﺮﺝ ﺑﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫‪ ٤٢٩‬ا‪+a‬ل ا‪a D‬ت ‪ 6#‬إد ‪,/‬ح ا‪ +‬‬ ‫ﻻ ﻳﻮﻗﺪ ﺑﻮﺩﻙ ﻣﻴﺘﺔ ﺃﻭ ﺑﻔﺘﻴﻠﺔ ﻧﺠﺴﺔ ﺃﻭ ﺯﻳﺖ ﻧﺠﺲ‪ ،‬ﻭﻻ ﺑﺸﻲﺀ ﻧﺠﺲ ﻛﺎﺋ ﻨﺎ‬ ‫ﺷﻤﻌﺎ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻟﺤﺮﻣﺔ ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ‬ ‫‬‫ﺷﺤﻤﺎ ﺃﻭ‬ ‫‬‫ﻣﺎ ﻛﺎﻥ ﺳﻤ ﻨﺎ ﺃﻭ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﻠﻢ ﻭﺃﻣﺮ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﺑﻜﻮﻧﻪ ﻳﺴﻤﻰ ﺑﻴﺖ ﺍﷲ‪ ،‬ﻭﻟﺌﻼ ﻳﻨﺠﺲ ﺃﺭﺿﻪ ﺃﻭ‬ ‫ﺟﺪﺍﺭﻩ ﺃﻭ ﺳﻘﻔﻪ ﺃﻭ ﺣﺼﻴﺮﻩ ﺃﻭ ﺷﻲﺀ ﻣﻨﻪ ﺃﻭ ﺑﺪﻥ ﻣﻦ ﻳﻌﻤﺮﻩ ﺃﻭ ﺛﻮﺑﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٣/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٣/٥‬ ‪ ،٢٨٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٢/٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٤/٥‬‬ ‫‪305‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪  6# €D / Eke ٤٣٠‬ا‪ +‬‬ ‫ﺇﻥ ﻧﺒﺘﺖ ﺷﺠﺮﺓ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺣﺮﻳﻤﻪ ﺟﺎﺯ ﻗﻄﻌﻬﺎ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ‬ ‫ﻗﻄﻌﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺰﺭﻉ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺰﺭﻉ ﻛﺎﻟﺠﺰﺭ ﻭﺍﻟﻠﻔﺖ ﻭﺍﻟﺸﻌﻴﺮ‬ ‫ﻭﺍﻟﻘﻤﺢ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻙ ﺍﻟﺰﺭﻉ ﺣﺎﻝ ﻛﻮﻧﻪ ﻛﺎﻟﺜﻤﺮ ﻓﻲ ﺣﻜﻤﻪ ﻓﻠﻤﻨﺎﻓﻌﻪ ﻓﻜﻞ ﻣﻦ ﺍﻟﺰﺭﻉ‬ ‫ﻭﺛﻤﺮ ﺍﻟﻨﺨﻞ ﻭﺛﻤﺎﺭ ﺍﻟﺸﺠﺮ ﺇﺫﺍ ﻧﺒﺖ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺣﺮﻳﻤﻪ ﻟﻤﻨﺎﻓﻊ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻟﻢ ﻳﺪﺭﻙ ﻣﻦ ﺫﻟﻚ ﻭﺣﻄﺒﻪ ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺎﺭﻑ‬ ‫ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺣﻄﺐ ﻭﻏﻴﺮﻩ ﻣﻤﺎ ﺗﻌﻮﺭﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺒﻠﺪ ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﻭﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻨﺒﻖ ﺳﺪﺭﻩ ﺇﻥ ﻛﺎﻥ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﺃﻛﻠﻪ ﺃﻭﻟﻰ ﻣﻦ ﺫﻫﺎﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﺧﺘﻠﻒ‬ ‫ﻓﻲ ﺍﻟﻨﺎﺑﺖ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻦ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺍﻟﻄﺮﻳﻖ ﺷﺠﺮﺓ ﺟﺎﺯ ﻟﻬﻢ ﺃﻛﻞ ﺛﻤﺮﺗﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻗﻴﻤﺔ ﻓﺎﻟﻨﺼﻒ ﻟﻬﻢ‪،‬‬ ‫ﻭﺍﻟﻨﺼﻒ ﻟﻪ ﻳﺒﺎﻉ ﻓﻲ ﺻﻼﺣﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﻟﻐﻨﻲ)‪.(١‬‬ ‫‪ ٤٣١‬اﻻ‪S5‬ع ‪+‬ء ا‪,/ A  +‬‬ ‫ﺇﻥ ﺧﺮﺟﺖ ﻓﻴﻪ ﻋﻴﻦ ﺃﻭ ﻛﺎﻧﺖ ﻓﻴﻪ ﺑﺌﺮ ﻓﻼ ﻳﻨﺘﻔﻊ ﺑﻤﺎﺋﻬﺎ ﻟﺰﺭﻉ ﺃﻭ ﺷﺠﺮ ﺃﻭ‬ ‫ﺳﻘﻲ ﺣﻴﻮﺍﻥ ﺇﻻ ﺯﺭﻉ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺷﺠﺮﻩ ﺃﻭ ﺣﻴﻮﺍﻧﻪ ﺳﻮﺍﺀ ﻣﺎ ﺗﻘﺪﻡ ﻟﻪ ﻣﻦ ﺫﻟﻚ‬ ‫ﺃﻭ ﻣﺎ ﻳﻨﺸﺄ ﻟﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻳﺠﻮﺯ ﺇﺧﺮﺍﺟﻪ ﻓﻲ ﺇﻧﺎﺀ ﻟﻼﺳﺘﻨﺠﺎﺀ ﻭﺍﻻﻏﺘﺴﺎﻝ‬ ‫ﻭﺍﻟﻮﺿﻮﺀ ﻭﻏﺴﻞ ﺍﻟﻨﺠﺲ ﻟﻌﻤﺎﺭ ﺍﻟﻤﺴﺠﺪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﺘﺎﺟﻪ ﺍﻟﻌﻤﺎﺭ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺫﻟﻚ ﺍﻟﻤﺎﺀ ﻟﻜﻞ ﺃﺣﺪ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻟﻐﺴﻞ ﺍﻟﺜﻮﺏ ﺑﻼ‬ ‫ﺗﻨﺠﻴﺲ ﺍﻟﻤﺴﺠﺪ ﻭﺳﻘﻲ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻛﺬﺍ ﺩﻟﻮﻫﺎ ﻭﺁﺑﺎﺭ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﺎﺀ ﺍﻟﻤﻘﺒﺮﺓ‪ ،‬ﻭﻻ ﻳﻜﺴﺮ ﺷﺠﺮﺓ ﺍﻟﻤﻘﺒﺮﺓ‪ ،‬ﻭﻛﺎﺳﺮ ﻋﻮﺩ ﻛﻬﺎﺩﻡ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﻬﺎﺩﻣﻬﺎ ﺳﺒﻌﻴﻦ ﻣﺮﺓ‪ ،‬ﻭﺇﻥ ﺳﺒﻘﺖ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻘﺒﺮﺓ ﺣﻄﺒﻬﺎ ﻭﺛﻤﺎﺭ ﺍﻟﻤﻘﺒﺮﺓ ﻟﻠﻔﻘﺮﺍﺀ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻹﺻﻼﺣﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٥/٥‬ ‪ ،٢٨٦‬ﺍﻹﻳﻀﺎﺡ ‪.٦٤٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪306‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺇﻥ ﺃﻛﻞ ﻏﻨﻲ ﻣﻦ ﺛﻤﺮ ﺷﺠﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺍﻟﻘﺒﻮﺭ‬ ‫ﺃﻭ ﺍﻟﺤﺮﻡ ﺃﻋﻄﻰ ﻗﻴﻤﺘﻪ ﻟﻠﻔﻘﺮﺍﺀ ﻷﻧﻪ ﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻣﺨﺮﺝ ﺍﻟﻤﺒﺎﺡ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻹﺻﻼﺣﻪ‪ ،‬ﻭﻣﺎ ﻧﺒﺖ ﻋﻠﻰ ﻗﺒﺮ ﻓﻔﻲ ﺟﻮﺍﺯ‬ ‫‬‫ﻓﻠﻠﻨﺎﺱ‬ ‫ﺃﻛﻠﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻣﺎ ﻧﺒﺖ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﻘﺒﺮﺓ ﺣﻴﺚ ﻻ ﻗﺒﺮ ﻓﻴﻪ ﻓﻸﺭﺑﺎﺑﻬﺎ ﺇﻥ ﺗﻌﻴﻨﻮﺍ‪،‬‬ ‫ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﺤﺠﺮ ﺍﻟﻘﺒﻮﺭ ﻭﻻ ﺑﻤﺪﺭﻫﺎ ﻭﻻ ﺑﺸﺠﺮﻫﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﺤﻄﺒﻬﺎ‬ ‫ﺭﻃﺒﺎ)‪.(١‬‬ ‫ﺍﻟﻴﺎﺑﺲ‪ ،‬ﻭﻧﻬﻲ ﻋﻦ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺈﺫﺍ ﻗﻄﻊ ﺟﺎﺯ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻭﻟﻮ ‬ ‫‪  y ٤٣٢‬ا‪ N+‬وا‪k‬ق وا ر‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﻓﻲ ﺍﻟﺸﺠﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻘﺒﻮﺭ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ‬ ‫ﺛﻤﺮ ﻳﻨﺘﻔﻊ ﺑﻪ‪ :‬ﺇﻧﻪ ﻟﻠﻔﻘﺮﺍﺀ ﺩﻭﻥ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﺃﻛﻞ ﺍﻷﻏﻨﻴﺎﺀ ﻣﻨﻬﺎ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺍﻟﻘﻴﻤﺔ ﻟﻠﻔﻘﺮﺍﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﻣﺎ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻘﻴﻞ‪ :‬ﺣﻜﻤﻬﺎ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﺛﻤﺮﻫﺎ‬ ‫ﻭﺳﺎﻗﻬﺎ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻗﻴﻤﺔ‪ ،‬ﻛﺜﺒﻮﺕ ﻣﺎﻝ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﻮﻗﻮﻑ ﻟﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺍﻟﺸﺠﺮﺓ‪ :‬ﺇﺫﺍ ﻧﺒﺘﺖ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻓﺄﺛﻤﺮﺕ‪ ،‬ﺃﻭ ﻧﺨﻠﺔ‪ ،‬ﺇﻥ ﺫﻟﻚ ﻏﻴﺮ‬ ‫ﻣﺒﺎﺡ‪ ،‬ﻭﺗﺠﻌﻞ ﻓﻲ ﺻﻼﺡ ﺍﻟﻄﺮﻳﻖ؛ ﻷﻥ ﺍﻟﻄﺮﻳﻖ ﺗﺠﻮﺯ ﻟﻬﺎ ﺍﻟﻮﺻﻴﺔ‪.‬‬ ‫ﻭﻣﺄﺧﻮﺫ ﺃﻫﻞ ﺍﻟﺒﻼﺩ ﺑﺼﻼﺣﻬﺎ‪ ،‬ﻓﻤﺎﻟﻬﺎ ﻟﻴﺲ ﺑﻤﺒﺎﺡ ﻟﻐﻨﻲ ﻭﻻ ﻓﻘﻴﺮ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻣﺒﺎﺣﺎ‪ ،‬ﻻ ﻗﻴﻤﺔ ﻟﻪ)‪.(٢‬‬ ‫ﻳﺨﺮﺝ ‬ ‫‪ ٤٣٣‬إ‪I‬ار ا أو ا‰ ‪k‬ن ا‪ +‬‬ ‫ﺗﺪﻓﻦ ﺍﻟﻌﻴﻦ ﺃﻭ ﺍﻟﺒﺌﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺇﻥ ﺿﺮﺗﻪ ﺑﺈﻓﺴﺎﺩ ﺟﺪﺭﻩ ﻭﺇﺿﻌﺎﻓﻬﺎ ﻭﺃﺭﺿﻪ‬ ‫ﺑﺘﺒﻠﻴﻠﻬﺎ ﻭﺍﻹﺯﻻﻕ ﻭﺍﻟﺒﺮﺩ ﻭﺇﺑﻼﻝ ﺍﻟﻤﺼﻠﻲ ﻭﺛﻴﺎﺑﻪ ﻭﻧﺤﻮ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﺎﻝ ﻣﺴﺠﺪ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٨٦/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٥/٧‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥١٦/٣‬ ‪.٥١٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٢/٧‬‬ ‫‪307‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺇﻧﻤﺎ ﺷﺎﻉ ﻣﺒﺎﺷﺮﺗﻪ ﺑﺎﻟﻨﺠﺲ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻝ ﻭﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻋﻠﻰ ﻗﻮﻝ؛ ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﺟﺪﺍﺭﺍ ﻟﻪ‪ ،‬ﺑﻞ ﻳﺠﻲﺀ ﻣﻦ ﺩﺍﺧﻞ ﺍﻷﺭﺽ‪،‬‬ ‫‬‫‬ ‫ﺳﻘﻔﺎ ﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﺃﺭﺿﺎ ﻟﻠﻤﺴﺠﺪ ﻭﻻ‬ ‫‬ ‫ﻭﺭﺑﻤﺎ ﺩﺧﻞ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻤﺴﺠﺪ؛ ﻭﻷﻥ ﺍﻟﻤﺎﺀ ﻟﻐﺴﻞ ﺍﻟﻨﺠﺲ‬ ‫ﺳﻴﻤﺎ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻧﺒﻊ ﺑﻴﻦ‬ ‫‬‫ﻭﺍﻟﺸﺮﺏ ﻭﻧﺤﻮ ﺫﻟﻚ ﺧﻠﻖ‪ ،‬ﻭﻻ‬ ‫ﻋﺘﺒﺘﻴﻪ ﻓﻔﻲ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻻ‪ ،‬ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ)‪.(١‬‬ ‫‪ ٤٣٤‬اﻻ‪S5‬ع ‪+‬ء ا‪G‬رج ‪ /‬ا‪ +‬‬ ‫ﺇﻥ ﺧﺮﺝ ﻣﺎﺀ ﺍﻟﻌﻴﻦ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺟﺮﻯ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻬﻞ ﻳﻨﺘﻔﻊ ﺑﻪ‬ ‫ﺑﺘﻘﺎﺭﺏ؟ ﻓﻤﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﻛﺎﻥ ﺃﻭﻟﻰ ﺣﺘﻰ ﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ ،‬ﺛﻢ ﻳﻔﻌﻞ ﻣﻦ ﻳﻠﻴﻪ‬ ‫ﻛﺬﻟﻚ ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺎﺝ ﺗﺎﻟﻲ ﺍﻟﻤﺎﺀ ﻟﺴﻘﻲ ﺷﺠﺮ ﺃﻭ ﻧﺨﻞ ﺃﻭ ﺯﺭﻉ ﺃﻭ ﺩﻭﺍﺏ ﺃﻭ‬ ‫ﺑﻨﺎﺀ ﺃﻭ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻭ ﻏﺴﻞ ﺃﻭ ﻟﺠﻤﻴﻊ ﺫﻟﻚ ﺃﻭ ﻟﺒﻌﻀﻪ ﻓﻌﻞ ﺛﻢ ﻳﺘﺮﻛﻪ ﻟﻤﻦ‬ ‫ﺃﻳﻀﺎ ﺑﻌﺪ ﺫﻟﻚ ﺭﺩﻩ ﻟﻤﺎ ﺫﻛﺮ ﺣﺘﻰ‬ ‫ﺃﺣﺒﻪ ﻣﻤﻦ ﻳﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺘﻤﻠﻜﻪ ﻟﻸﺑﺪ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩﻩ ‬ ‫ﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﻟﺸﺮﺏ ﺃﻭ ﻃﻌﺎﻡ ﺃﻛﺜﺮ ﻣﻦ ﻳﻮﻡ ﻭﻟﻴﻠﺔ؛ ﻷﻧﺎ ﻧﺮﻯ‬ ‫ﺍﻟﺘﻘﺪﻳﺮ ﺑﻬﻤﺎ ﻓﻲ ﺃﻣﻮﺭ ﺷﺮﻋﻴﺔ ﻛﺜﻴﺮﺓ‪.‬‬ ‫ﺃﻭ ﻻ ﻳﻨﺘﻔﻊ ﺑﺎﻟﻤﺎﺀ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ؟ ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ ﺃﻧﻪ ﻟﻠﻤﺴﺠﺪ‪،‬‬ ‫)‪(٢‬‬ ‫ﻓﻴﻨﻈﺮ ﺍﻷﺻﻠﺢ ﻟﻪ ﻣﻦ ﺑﻴﻊ ﺃﻭ ﻏﻴﺮﻩ‬ ‫‪ ٤٣٥‬اﻻ‪S5‬ع ‪G +‬ج ‪ / /‬اب ا‪ +‬‬ ‫ﻻ ﺑﺄﺱ ﺑﻤﺼﺒﻮﺏ ﻣﻦ ﻣﻴﺰﺍﺑﻪ‪ ،‬ﻻ ﺑﻤﺎ ﻋﻠﻰ ﺳﻘﻔﻪ ﻣﻦ ﻣﻄﺮ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ‪،‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺍﻟﺤﺎﺝ ﻳﻮﺳﻒ ‪ 5‬ﻓﻲ ﺗﺮﺗﻴﺐ ﻟﻘﻄﻪ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﻳﺴﺘﻨﻔﻊ ﺍﻟﺮﺟﻞ‬ ‫ﺑﻤﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻭﺣﺸﻴﺸﻪ ﺍﻟﺬﻱ ﻧﺒﺖ ﻋﻠﻰ ﺍﻟﺴﻄﺢ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٧/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪308‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﺍﻷﺧﺬ ﻣﻦ ﻣﺎﺀ ﺍﻟﺴﻘﻒ ﻟﺌﻼ ﻳﻀﻌﻒ ﺍﻟﺴﻘﻒ ﺑﺎﻟﺒﻘﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺤﺸﻴﺶ ﻫﻮ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻤﺴﺠﺪ)‪.(١‬‬ ‫ز ‪ 6# #‬ا‪ +‬‬‫‪ / ٤٣٦‬ﻻ ‬ ‫ﻟﻤﻐﺘﺴﻞ ﻓﻴﻪ؛ ﺑﺄﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﻋﻴﻦ ﻣﺎﺀ‪ ،‬ﻭﻻ‬ ‫‬‫ﻻ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ ﺟﻨﺐ ﻭﻟﻮ‬ ‫ﻋﻤﺪﺍ‬ ‫ﺗﺤﺪﺙ ﻓﻴﻪ ﺟﻨﺎﺑﺔ ﺑﺠﻤﺎﻉ ﻓﻴﻪ ﺃﻭ ﺑﻐﻴﺮﻩ ﻭﻻ ﻳﺠﺎﻣﻊ ﻓﻴﻪ‪ ،‬ﻭﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺮﻳﺢ ﻓﻴﻪ ‬ ‫ﺗﺸﺪﻳﺪ ﻷﻧﻪ ﻳﺆﺫﻱ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻭﻻ ﻳﺤﺘﺒﻰ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻮﺟﻊ ﻇﻬﺮ ﺃﻭ ﺿﻌﻒ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ ﺑﻴﺪ ﺃﻭ ﺛﻮﺏ‪ ،‬ﻭﺃﺟﺎﺯﻭﻩ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﺨﻄﻴﺐ ﻳﺨﻄﺐ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ‬ ‫ﻓﻴﻪ ﻣﻴﺖ‪ ،‬ﻭﻣﻦ ﻗﻀﻰ ﺍﻟﺤﺎﺟﺔ ﻓﻮﻗﻪ ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﺿﻄﺮ ﺟﻨﺐ ﻟﺪﺧﻮﻟﻪ ﺃﻭ ﺃﺟﻨﺐ‬ ‫ﻓﻴﻪ ﺗﻴﻤﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻬﻢ ﺩﺧﻮﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﺟﻨﺐ ﻓﻴﻪ‬ ‫ﺳﺤﺐ ﺍﻟﺜﻮﺏ ﺍﻟﻄﺎﻫﺮ ﻭﻣﺸﻰ ﻋﻠﻴﻪ ﻭﺧﺮﺝ‪ ،‬ﻭﻣﻦ ﺭﺃﻯ ﻧﺠﺎﺳﺔ ﻓﻲ ﻣﺴﺠﺪ ﻧﺪﺏ ﻟﻪ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺑﻨﻌﺎﻝ ﻓﻲ ﺍﻷﺭﺟﻞ‪ ،‬ﻭﺃﺟﻴﺰ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ‬ ‫ﻧﺠﺲ ﻭﻻ ﻳﻨﺨﻢ ﺃﻭ ﻳﺒﺰﻕ ﻓﻴﻪ ﺇﻻ ﻓﻲ ﺛﻮﺑﻪ ﺃﻭ ﺑﺪﻧﻪ ﺃﻭ ﺷﻲﺀ ﻣﺎ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٣٧‬ا‪,‬ﻼة ‪ K%‬ا ‪D‬زة ‪ 6#‬ا‪ +‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻤﻮﺗﻰ ﻭﺍﻟﺠﻨﺎﺋﺰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﺧﺎﺭﺟﻪ ﻟﻠﺼﻼﺓ؛ ﻟﻤﺎ ﺭﻭﻯ‬ ‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﺻﻼﺓ ﻟﻪ«)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٨٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٦٤٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٨/٥‬ ‪ ،٢٨٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٢/٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،١٠/٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٨٤/١‬ ‪.٥٨٥‬‬ ‫)‪ (٣‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻜﺮﻫﻬﺎ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻭﺃﺟﺎﺯﻫﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﻟﻤﻌﺘﻤﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻧﻬﺎ ﻣﺴﺘﺤﺒﺔ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫ﺑﺠﻮﺍﺯﻫﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻗﻴﺪ ﺍﻟﺤﻜﻢ ﺑﺄﻣﻦ ﺗﻠﻮﻳﺚ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻻ ﻛﺮﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٣/٢٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢١/٧‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.١٢٠٨٧ :‬‬ ‫‪309‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٤٣٨‬ا‪GH‬ذ ا‪ +‬ٴ ذن ‪ +‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﺃﻫﻠﻪ ﺍﺗﺨﺎﺫ ﻣﺆﺫﻥ ﻟﻪ ﺃﻣﻴﻦ ﺣﺎﻓﻆ ﻟﻸﻭﻗﺎﺕ ﻭﺍﻟﺼﻼﺓ‬ ‫ﺟﻤﻌﺎ ﻻ ﻓﺮﺍﺩﻯ‪ ،‬ﻭﻻ ﺗﺼﻠﻰ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﺑﺠﻤﺎﻋﺘﻴﻦ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺍﻟﻤﻔﺮﻭﺿﺔ ﺑﻪ‬ ‫ﺑﺘﻌﺎﻗﺐ‪ ،‬ﻭﺃﺟﻴﺰ ﻟﻠﻤﺴﺎﻓﺮﻳﻦ ﺑﺈﺫﻥ ﺃﻫﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺪﻡ ﺷﻴﺦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‬ ‫‪‬‬ ‫ﻳﺼﻠﻮﺍ ﻣﻌﻪ ﺩﻭﻥ‬ ‫ﻣﺸﻬﻮﺭ ﻓﻲ ﺍﻟﺨﻴﺮ ﻭﻫﻮ ﺿﻴﻒ‪ ،‬ﻓﺎﻟﻔﻀﻞ ﻷﻫﻞ ﺍﻟﻤﺴﺠﺪ ﺃﻥ‬ ‫ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﺍﻷﺫﺍﻥ ﺳﻨ‪‬ﺔ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﻳﻀﺔ ﻟﺬﻛﺮﻩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪" ! ﴿ :‬‬ ‫‪] ﴾ ..) ( ' & % $ #‬ﺍﻟﺠﻤﻌﺔ‪ ،[٩ :‬ﻭﻗﺪ ﻣﺮ ﺍﻟﻜﻼﻡ ﻓﻲ‬ ‫ﺫﻟﻚ ﻓﺎﺗﺨﺎﺫ ﺍﻟﻤﺆﺫﻥ ﺳﻨ‪‬ﺔ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﻳﻀﺔ‪ ،‬ﻓﺈﻥ ﺍﺗﺨﺬﻭﺍ ﻣﺆﺫ ﻧﺎ ﻏﻴﺮ ﺃﻣﻴﻦ‬ ‫ﻟﻜﻦ ﻳﺆﺫﻥ ﻟﻠﻮﻗﺖ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺣﺎﻓﻆ ﻟﻠﻮﻗﺖ ﻟﻜﻦ ﻻ ﻳﺆﺫﻥ ﺇﻻ ﺑﻘﻮﻝ ﻣﻦ ﻳﺤﻔﻆ‬ ‫ﺍﻟﻮﻗﺖ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻛﻤﺎ ﺟﺎﺯ ﺍﺗﺨﺎﺫ ﻣﺆﺫﻥ ﺃﻋﻤﻰ ﻳﺆﺫﻥ ﺑﻘﻮﻝ ﻣﺒﺼﺮ ﺣﺎﻓﻆ)‪.(١‬‬ ‫‪+% CJ# ٤٣٩‬رة ا‪N+‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﻌﻤﺮﻭﻩ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺩﺭﺱ ﺍﻟﻌﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪» :‬ﺇﻥ ﺑﻴﻮﺗﻲ ﻓﻲ ﺃﺭﺿﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﺇﻥ ﺯﻭﺍﺭﻱ ﻓﻴﻬﺎ ﻫﻢ‬ ‫ﻋﻤﺎﺭﻫﺎ‪ ،‬ﻓﻄﻮﺑﻰ ﻟﻌﺒﺪ ﺗﻄﻬﺮ ﻓﻲ ﺑﻴﺘﻪ ﺛﻢ ﺯﺍﺭﻧﻲ ﻓﻲ ﺑﻴﺘﻲ ﻓﺤﻖ ﻋﻠﻰ ﺍﻟﻤﺰﻭﺭ ﺃﻥ‬ ‫ﻳﻜﺮﻡ ﺯﺍﺋﺮﻩ«)‪ ،(٢‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺃﻟﻒ ﺍﻟﻤﺴﺠﺪ ﺃﻟﻔﻪ ﺍﷲ«)‪ ،(٣‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﺭﺃﻳﺘﻢ‬ ‫ﺍﻟﺮﺟﻞ ﻳﻌﺘﺎﺩ ﺍﻟﻤﺴﺠﺪ ﻓﺎﺷﻬﺪﻭﺍ ﻟﻪ ﺑﺎﻹﻳﻤﺎﻥ«)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٠/٥‬ ‪ ،٢٩١‬ﺍﻹﻳﻀﺎﺡ ‪.٥/٣‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪ ،٣٥٦١٩ :‬ﻭﻭﻗﻔﻪ ﻋﻠﻰ‬ ‫ﻋﻤﺮ ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻟﻢ ﻳﺮﻓﻌﻪ ﻟﻠﻨﺒﻲ ﮊ ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ ﺡ‪.٦٣٨٣ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٩١/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥/٣‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﺑﺎﺏ ﻟﺰﻭﻡ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ‪ ،‬ﺡ‪.٨٠١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪310‬‬ ‫‪/ ٤٤٠‬ل ‪+%‬رة ا‪ +‬‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺴﺠﺪ ﻣﺎﻝ ﻳﻌﻤﺮ ﺑﻪ ﻓﺎﻟﺠﺎﻣﻊ ﻋﻤﺎﺭﺗﻪ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺃﺣﺮﺍﺭ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻛﻮﺭ ﺍﻟﺒﻠﻎ ﺍﻟﻌﻘﻼﺀ ﺍﻟﺤﺎﺿﺮﻳﻦ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﺠﺎﻣﻊ‬ ‫ﻻ ﻳﺆﺧﺬ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺬ ﺑﻪ ﻋﻤﺎﺭﻩ ﻛﺄﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻻ ﺗﻨﻘﻞ ﺣﺠﺎﺭﺓ‬ ‫ﺍﻟﺨﺮﺏ ﻭﺧﺸﺒﻪ ﻭﻣﺎ ﻓﻴﻪ ﻟﻤﺴﺠﺪ ﺁﺧﺮ ﻭﻟﻮ ﻟﻢ ﺗﺮﺝ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺇﻧﺴﺎﻥ‬ ‫ﻋﻤﺎﺭﺓ ﺧﺮﺏ ﺃﻭ ﺑﻌﻀﻪ ﻟﺠﺎﺯ ﻟﻪ ﺑﻼ ﻣﺸﻮﺭﺓ ﻣﻦ ﻟﺰﻣﺘﻪ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺤﻦ‬ ‫ﻧﻌﻤﺮﻩ‪ ،‬ﻓﻼ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﺑﺮﺃﻳﻪ ﻭﺗﻠﺰﻡ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻟﻪ ﻓﻀﻞ ﻋﻦ ﻗﻀﺎﺀ‬ ‫ﺩﻳﻦ ﻻﺯﻡ ﻭﻗﻮﺕ‪ ،‬ﻭﺇﻥ ﻟﻌﻴﺎﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺠﺎﻣﻊ‪ :‬ﻫﻮ ﻣﺎ ﻳﺠﻤﻊ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻟﻠﺠﻤﻌﺔ‪ ،‬ﻭﺗﻠﺰﻡ ﻋﻤﺎﺭﺗﻪ ﻣﻦ ﺗﻠﺰﻣﻪ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﻣﻦ ﺑﻘﺮﺏ ﻣﻨﺰﻟﻪ ﺧﺮﺏ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻋﻤﺎﺭﺗﻪ‬ ‫ﺻﻼﺗﻬﺎ ﻭﺍﻟﻘﺴﺎﻣﺔ ﻻ ‬ ‫ﻭﺳﻌﻪ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﺇﻣﺎ ﻋﻤﺎﺭﺓ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﺇﻣﺎ ﺑﺈﻳﺠﺎﺩ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻫﻮ ﺃﻭ ﻋﻤﺎﺭﻩ ﻓﻴﻪ)‪.(١‬‬ ‫‪ ٤٤١‬ام ] ‪ I‬ا‪ +‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﺤﻔﻈﻮﺍ ﺿﻴﻒ ﺍﻟﻤﺴﺠﺪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ‬ ‫ﻳﺮﺟﻰ ﻓﻴﻪ ﺍﻹﺳﻼﻡ ﻳﻘﻴﺴﻮﻥ ﺑﻪ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﺎﻝ ﻭﻋﺴﺮﻭﺍ‪،‬‬ ‫ﺃﻋﻄﻮﻩ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﻝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻠﻀﻴﻒ ﺃﻋﻄﻲ ﻣﻨﻪ)‪.(٢‬‬ ‫‪ CJ# ٤٤٢‬ا‪ 6`+‬إ‪ K‬ا‪N+‬‬ ‫ﺍﻟﻤﺎﺷﻲ ﻷﺩﺍﺀ ﻓﺮﻳﻀﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻛﻔﻀﻞ ﺍﻟﻤﺎﺷﻲ ﻟﻤﻜﺔ ﻟﺤﺞ ﺍﻟﻔﺮﻳﻀﺔ‪،‬‬ ‫ﻭﺍﻟﻤﺎﺷﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻟﻨﻔﻞ ﻓﻴﻪ ﻓﻀﻞ ﺍﻟﻤﺎﺷﻲ ﻟﻤﻜﺔ ﻟﻨﻔﻞ ﺍﻟﺤﺞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٢/٥‬ ‪ ،٢٩٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٧٩/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٧٥/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٣/٥‬‬ ‫‪311‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻓﻀﻞ ﺑﻌﻴﺪ ﺍﻟﺪﺍﺭ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻋﻦ ﻗﺮﻳﺐ ﺇﻟﻴﻪ ﻛﻔﻀﻞ ﺍﻟﻐﺎﺯ ﻋﻦ ﺍﻟﻘﺎﻋﺪ‪،‬‬ ‫ﻭﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﺄﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﺻﻼﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺼﻠﻰ ﺑﺎﺛﻨﻲ ﻋﺸﺮﺓ‪ ،‬ﻭﻓﻲ‬ ‫ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺑﺨﻤﺴﻤﺎﺋﺔ‪ ،‬ﻭﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ ﮊ ﺧﻴﺮ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‬ ‫ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺑﻤﺎﺋﺔ ﺃﻟﻒ ﺻﻼﺓ‪ ،‬ﻭﺯﻋﻢ ﺃﻫﻞ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﺃﻥ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ ﮊ ﺧﻴﺮ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪،‬‬ ‫ﻭﺗﻀﺎﻋﻔﺖ ﺍﻟﺤﺴﻨﺎﺕ ﻓﻲ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﻛﺬﻟﻚ‪ ،‬ﻭﺑﺘﻀﺎﻋﻔﻬﺎ ﺗﺘﻀﺎﻋﻒ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺑﻤﺎﺋﺔ ﺃﻟﻒ‪ ،‬ﻭﻓﻲ ﻣﺴﺠﺪ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﺑﻌﺸﺮﺓ ﺁﻻﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ ﺑﺄﻟﻒ ﻓﻤﻦ ﺻﻠﻰ ﺟﻤﺎﻋﺔ ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﻓﻠﻪ ﺳﺒﻊ ﻭﻋﺸﺮﻭﻥ ﺃﻭ ﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﻨﻔﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﻼ ﺭﻳﺎﺀ ﺧﻴﺮ ﻣﻨﻪ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﻔﻞ‬ ‫ﻓﻴﻪ ﺑﺪﻭﻥ ﺃﻥ ﻳﺮﺍﻩ ﺃﺣﺪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺤﻖ ﻻ ﻣﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﺇﻃﻼﻕ ﺃﻥ ﺍﻟﻨﻔﻞ ﻓﻲ‬ ‫ﺍﻟﺒﻴﺖ ﺧﻴﺮ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻤﺴﺘﺤﺐ ﺻﻼﺓ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﺬﺍ ﺭﻛﻮﻉ ﺍﻹﻣﺎﻡ‬ ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻤﺴﺠﺪ ﻏﻴﺮ ﺷﺎﻣﻞ ﻟﺤﺮﻳﻤﻪ ﺍﻟﻤﺤﺎﻁ ﺑﻪ ﺣﺎﺋﻂ‪ ،‬ﻷﻥ‬ ‫ﺫﻟﻚ ﻣﺼﻠﻰ‪ ،‬ﻭﺍﻟﻤﺼﻠﻰ ﺑﺎﺛﻨﻲ ﻋﺸﺮﺓ‪ ،‬ﻭﻣﻌﻨﻰ‪ :‬ﻻ ﺻﻼﺓ ﻟﺠﺎﺭ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻓﻴﻪ‪:‬‬ ‫ﻻ ﺻﻼﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺣﻤﻠﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﺟﺎﺭﻩ ﺃﺭﺑﻌﻮﻥ ﺫﺭﺍ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ‬ ‫ﻣﺴﻤﻊ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﺫﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻴﺚ ﻳﺴﻤﻌﻪ ﻭﻳﺘﻮﺿﺄ ﻭﻳﺪﺭﻙ ﻣﻊ‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﻟﺜﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺍﻷﻗﺼﻰ)‪.(١‬‬ ‫‪ ٤٤٣‬آداب ا‪ 6`+‬إ‪ K‬ا‪ +‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺴﻴﺮ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ؛ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺳﻤﻌﺘﻢ ﺍﻹﻗﺎﻣﺔ ﻓﺎﻣﺸﻮﺍ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻭﻋﻠﻴﻜﻢ‬ ‫ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ«)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٣/٥‬ ‪ ،٢٩٤‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٤٦٠/٢‬ ‪ ،٤٦١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٩/٧‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٦٣/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺡ‪.٩٠٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪312‬‬ ‫‪. ٤٤٤‬ﻼة ‪N‬ر ا‪ 6#  +‬‬ ‫ﻭﺟﺎﺀ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻻ ﺻﻼﺓ ﻟﺠﺎﺭ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻓﻲ ﺍﻟﻤﺴﺠﺪ«)‪.(١‬‬ ‫ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﺟﺎﺭ ﺍﻟﻤﺴﺠﺪ ﻟﻮ ﺻﻠﻰ ﻓﻲ ﺑﻴﺘﻪ‪ ،‬ﻟﺴﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻤﻌﻨﻰ‪ :‬ﻻ ﺗﻀﻌﻴﻒ ﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺟﺎﺭ ﺍﻟﻤﺴﺠﺪ ﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺫﺭﺍ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻳﺴﻤﻊ ﺍﻷﺫﺍﻥ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻻ ﻳﺴﻤﻊ ﺍﻹﻗﺎﻣﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺣﺪﻩ ﻣﻦ ﺇﺫﺍ ﺳﻤﻊ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺗﻮﺿﺄ‪،‬‬ ‫ﻭﻣﺸﻰ ﻳﺪﺭﻙ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻹﻣﺎﻡ)‪.(٢‬‬ ‫‪ ٤٤٥‬ا‪a‬ب ‪H‬رب ا‪ D% kG‬ا‪ 6`+‬إ‪ K‬ا‪ +‬‬ ‫ﻳﻨﺪﺏ ﻟﻠﻤﺎﺷﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻣﻄﻠﻘﺎ ﻣﻦ ﻏﻴﺮ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺗﻘﺎﺭﺏ‬ ‫ﺧﻄﺎﻩ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺗﻘﺎﺭﺑﻬﺎ ﻋﻦ ﻣﻌﺘﺎﺩﻩ‪ ،‬ﺑﻞ ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻻ ﻳﻄﻴﻠﻬﺎ‬ ‫ﻋﻦ ﻣﻌﺘﺎﺩﻩ ﺑﺄﻥ ﻳﻘﺼﺪ ﻣﺸﻴﻪ ﺍﻟﻤﻌﺘﺎﺩ ﻭﻳﺘﺮﻙ ﻣﺎ ﻳﺘﻜﻠﻔﻪ ﻣﻦ ﺇﻃﺎﻟﺔ ﻣﺎ ﺑﻴﻦ‬ ‫ﺍﻟﺨﻄﻮﺗﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺗﺮﻙ ﺇﻃﺎﻟﺘﻬﺎ ﻋﻦ ﻣﻌﺘﺎﺩﻩ ﻓﻘﺪ ﻗﺎﺭﺑﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺍﺩ ﺗﻘﺮﻳﺒﻬﺎ ﺑﻘﻠﻴﻞ‬ ‫ﻋﻦ ﻣﻌﺘﺎﺩﻩ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﺧﻄﻮﺓ ﺑﻌﺸﺮ ﺣﺴﻨﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﻜﺬﺍ ﻓﻜﻴﻒ ﻳﻘﺼﺪ‬ ‫ﺇﻃﺎﻟﺘﻬﺎ ﻓﻴﻨﻘﺺ ﺍﻷﺟﺮ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﻭﻝ ﺃﻓﻀﻞ‪ ،‬ﻓﺎﻷﻣﺮ ﺑﺘﻘﺎﺭﺏ ﺍﻟﺨﻄﺎ ﻛﻨﺎﻳﺔ ﻋﻦ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﻜﻠﻒ ﺇﻃﺎﻟﺘﻬﺎ ﻋﻦ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺳﺎﺋﺮ ﻣﺸﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ ﻓﻴﻀﻌﻔﻪ ﺃﻧﻪ ﻗﺪ ﺗﺤﺼﻞ ﺍﻟﺸﻮﻫﺔ ﻓﻲ ﻣﺸﻴﻪ ﺑﺘﻘﺮﻳﺐ ﺍﻟﺨﻄﺎ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﺑﺎﻟﻎ ﻓﻲ ﺍﻟﻤﻘﺎﺭﺑﺔ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻧﻈﻴﺮ ﻟﻪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺗﻌﻤﺪ ﺇﻟﻘﺎﺀ‬ ‫‬‫ﻭﻻ‬ ‫ﺍﻟﻤﺪﺍﺩ ﻓﻲ ﺛﻮﺑﻪ ﻟﻴﻜﻮﻥ ﻟﻪ ﻛﺪﻡ ﺍﻟﺸﻬﺪﺍﺀ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﻭﻥ ﻟﻪ ﻛﺬﻟﻚ‬ ‫ﻣﺎ ﺣﺼﻞ ﻟﻪ ﺑﻼ ﻋﻤﺪ ﻛﺎﻟﻤﺼﻴﺒﺔ‪ ،‬ﻭﻣﺎ ﺍﺿﻄﺮ ﺇﻟﻰ ﻣﻼﻗﺎﺗﻪ ﺑﻪ ﻭﻟﻮ ﺗﻌﻤﺪ ﺍﻹﺑﻄﺎﺀ‬ ‫)‪ (١‬ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺳﻤﻊ ﺍﻟﻤﻨﺎﺩﻱ ﻓﻠﻴﺠﺐ‪ ،‬ﺡ‪.٣٤٨٥ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٩/٧‬‬ ‫‪313‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﻲ ﻣﺮﺍﺣﻠﻪ ﺇﻟﻰ ﺍﻟﺤﺞ ﺃﻭ ﻓﻲ ﻣﻨﺎﺯﻟﻪ ﻟﻴﻜﺜﺮ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻴﻌﻈﻢ ﻟﻪ ﺍﻷﺟﺮ‬ ‫ﻟﻢ ﻳﺤﺼﻞ ﻟﻪ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٤٤٦‬ا‪X5‬ر ا‪,‬ﻼة ‪ 6#‬ا‪ +‬‬ ‫ﻣﻦ ﻗﻌﺪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ ﻓﻬﻮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺛﻮﺍﺑﻬﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻤﻨﻌﻪ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﺇﻻ ﺍﻧﺘﻈﺎﺭﻫﺎ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﻛﻢ ﻓﻲ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺸﻲ ﺇﻟﻴﻬﺎ‪،‬‬ ‫ﻭﻳﻔﻬﻢ ﺫﻟﻚ ﺃﻧﻪ ﻳﺘﺄﺩﺏ ﻓﻲ ﻣﺸﻴﻪ ﻭﻻ ﻳﻔﻌﻞ ﻣﺎ ﻳﻜﺮﻩ ﺃﻭ ﻳﺸﻐﻞ ﻋﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺘﻔﻜﺮ‬ ‫ﻓﻲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ‪ ،‬ﻓﺈﻥ ﻗﻌﺪ ﻻﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺣﺎﺟﺔ ﻓﻠﻴﺲ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻥ ﻗﻌﺪ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻳﻨﺘﻈﺮ ﺃﻥ ﻳﺼﻠﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﻠﻴﺲ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻜﻦ ﺗﺴﺘﻐﻔﺮ ﺍﻟﻤﻼﺋﻜﺔ ﻟﻤﻦ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻮﺿﻊ ﻣﺎ‪.‬‬ ‫ﻭﺍﻧﺘﻈﺎﺭ ﺻﻼﺓ ﻓﻴﻪ ﺑﻌﺪ ﺃﺧﺮﻯ ﺑﺎﻟﺬﻛﺮ ﻫﻮ ﺍﻟﺮﺑﺎﻁ ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺑﻼ‬ ‫ﺳﻴﻒ ﻭﻻ ﺭﻣﺢ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﻳﻤﺤﻮ ﺍﻟﺨﻄﺎﻳﺎ‪ ،‬ﻭﻳﺮﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬ ‫ﻭﺍﻟﺮﺑﺎﻁ ﻣﻼﺯﻣﺔ ﺛﻐﺮ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻳﻈﻠﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻲ ﻇﻞ ﻋﺮﺷﻪ‪ ،‬ﻭﻻ ﻇﻞ‬ ‫ﺇﻻ ﻇﻠﻪ ﻣﻦ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺗﻌﻠﻖ ﻗﻠﺒﻪ ﺑﻪ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫‪ FH ٤٤٧‬ا‪ $#XD  +‬وا!‪rD‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺗﻌﻬﺪ ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﻜﻨﺲ‪ ،‬ﻭﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻣﻦ ﻭﻗﺖ ﻵﺧﺮ‪،‬‬ ‫ﻣﺴﺠﺪﺍ ﻓﻬﻮ ﻛﻤﻦ ﺻﺎﻡ ﻳﻮﻣ ﺎ‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻮ‬ ‫‬‫ﻭﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ : ƒ‬ﻣﻦ ﻛﻨﺲ‬ ‫ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺇﻻ ﻗﻠﻴﻞ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻛﻨﺴﻪ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻠﻜﻞ‬ ‫ﻭﺍﺣﺪ ﺃﺟﺮ ﺻﻮﻡ ﻳﻮﻡ ﺇﻥ ﻧﻮﻯ ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻨﺴﻮﺍ ﻣﻌﻪ ﻟﻜﻨﺴﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻛﻨﺴﻪ ﻭﻟﻮ ﻗﻞ ﻣﺎ ﻛﻨﺲ ﻣﻨﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٤/٥‬ ‪ ،٢٩٦‬ﺍﻹﻳﻀﺎﺡ ‪.٦/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٩٦/٥‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٦٩/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪314‬‬ ‫ﻭﻧﺪﺑﺖ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻭﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻟﻤﺎ ﺭﻭﻱ ﺇﻣﺎﻃﺘﻪ ﻣﻦ‬ ‫ﺫﻟﻚ ﺣﺴﻨﺔ)‪.(١‬‬ ‫ﻭﻣﻦ ﺭﺃﻯ ﻧﺠﺎﺳﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺣﺼﻰ ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﻧﺠﺎﺳﺔ‪ ،‬ﻭﺿﺮﺑﺘﻪ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ‪ ،‬ﻭﺫﻫﺒﺖ ﻣﻨﻪ‬ ‫ﻋﻴﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺃﺛﺮﻫﺎ ﻃﻬﺮ‪ ،‬ﻭﻟﻮ ﻇﻬﺮﺕ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﻭﻫﻲ ﺑﺎﺭﺩﺓ‪ ،‬ﻓﺤﻜﻤﻪ‬ ‫ﺳﻮﺍﺀ‪.‬‬ ‫ﻭﺇﻥ ﺁﺫﺕ ﺭﺍﺋﺤﺔ ﺍﻟﻜﻨﻴﻒ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺻﺮﻑ ﺍﻟﻜﻨﻴﻒ ﺃﻭ ﺭﺍﺋﺤﺘﻪ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﺼﺢ ﺃﻥ ﺍﻟﻜﻨﻴﻒ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻤﺴﺠﺪ)‪.(٢‬‬ ‫‪ rD! CS / ٤٤٨‬ا‪ +‬‬ ‫ﻻ ﻳﺘﻌﻤﺪ ﺗﻨﺠﻴﺲ ﻛﻨﻴﺴﻪ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ ﺣﻴﺚ ﻳﻨﺠﺲ ﻛﺎﻟﻤﺠﺰﺭﺓ‪ ،‬ﺃﻭ ﺣﻴﺚ‬ ‫ﺗﺮﺍﺑﺎ ﺃﻭ ﺃﻋﻮﺍ ﺩﺍ ﺃﻭ ﻏﻴﺮ‬ ‫ﻳﺘﺮﺟﺢ ﺃﻧﻪ ﻳﻨﺠﺲ ﻛﺎﻟﻤﺰﺑﻠﺔ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﻳﻌﺪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻛﺘﺮﺍﺑﻪ ﻭﻟﻮ ﺟﻲﺀ ﺑﻪ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﺃﻋﻮﺍﺩ ﺣﺼﻴﺮﻩ‬ ‫ﻭﺃﻃﺮﺍﻓﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ)‪.(٣‬‬ ‫‪ H ٤٤٩‬اﻷ‪ 6# P‬ا‪ 3‬ل واﻷ‪ 6# A.‬ا‪G‬وج‬ ‫ﺍﻷﻛﺒﺮ ﻓﻲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﺑﺄﻥ ﻳﺘﺄﺧﺮﻭﺍ ﺣﺘﻰ‬ ‫‬‫ﺍﻟﺮﺟﻞ‬ ‫ﻳﻘﺪﻡ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ‪‬‬ ‫ﻳﺪﺧﻞ ﺇﺫﺍ ﺍﻟﺘﻘﻮﺍ ﻓﻲ ﺍﻟﺒﺎﺏ ﺃﻭ ﻓﻲ ﻗﺮﻳﺐ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﻟﻪ‪ :‬ﺍﺩﺧﻞ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﺮﻭﺝ‬ ‫ﺍﻷﺻﻐﺮ ﻓﻲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﻭﻟﻮ ﻛﺎﻥ ﻛﺒﻴﺮ ﺍﻟﺴﻦ ﺑﺄﻥ ﻳﺘﺄﺧﺮﻭﺍ ﺣﺘﻰ ﻳﺨﺮﺝ‪ ،‬ﻭﺇﻥ ﺗﺄﺧﺮ ﻫﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٦/٥‬ ‪ ،٢٩٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٠/٧‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٧٩/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٣/٧‬ ‪ ،٢٤‬ﺍﻹﻳﻀﺎﺡ ‪.٦/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٧/٥‬‬ ‫‪315‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺧﺮﻭﺟﺎ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺑﺼﺪﺩ ﺍﻟﺨﺮﻭﺝ ﺫﻛﺮﻭﺍ ﻟﻪ ﺃﻥ ﺍﻷﺻﻐﺮ ﻳﺨﺮﺝ ‬ ‫ﺃﻭﻻ‪،‬‬‫‬‫ﻟﻴﻜﻮﻥ ﺁﺧﺮﻫﻢ‬ ‫ﻭﻻ ﻳﻘﻞ ﺍﻷﻛﺒﺮ‪ :‬ﺍﺧﺮﺟﻮﺍ ﻗﺒﻠﻲ ﻭﻻ ﺃﺩﺧﻞ ﻗﺒﻠﻜﻢ‪ ،‬ﻭﻟﻸﺻﻐﺮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﺩﺧﻞ ﻗﺒﻠﻲ ﺃﻭ‬ ‫ﺧﺮﻭﺟﺎ‪،‬‬ ‫‬‫‬ ‫ﺩﺧﻮﻻ ﻭﻳﺆﺧﺮ‬‫ﺃﺧﺮﺝ ﻗﺒﻠﻚ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﻮﺍ ﻓﻲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﻓﻜﺒﻴﺮ ﺍﻟﺴﻦ ﻳﻘﺪﻡ‬ ‫ﻭﻫﻜﺬﺍ ﻳﺮﺗﺒﻮﻥ ﺑﺤﺴﺐ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﺘﻘﺪﻡ ﻓﻲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‬ ‫ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﺇﻥ ﺍﻟﺘﻘﻰ ﺑﻐﻴﺮﻩ ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮﻩ ﺃﻓﻀﻞ ﻷﻧﻪ ﻳﺘﻘﺪﻡ ﻓﻲ ﺍﻟﻤﺤﺮﺍﺏ‬ ‫ﺧﺮﻭﺟﺎ)‪.(١‬‬ ‫‬‫‬ ‫ﺩﺧﻮﻻ‪ ،‬ﻭﺗﺄﺧﻴﺮ ﺍﻟﻴﺴﺮﻯ‬‫ﻭﻟﺌﻼ ﻳﻌﻄﻠﻪ ﻣﻦ ﻳﺴﺒﻘﻪ ﻛﺘﻘﺪﻳﻢ ﺍﻟﻴﻤﻨﻰ‬ ‫‪ ٤٥٠‬ا‪ D% Pc‬د‪ 3‬ل ا‪  +‬وا‪G‬وج ‪D/‬‬ ‫ﻳﻘﻮﻝ ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻓﺘﺢ ﻟﻨﺎ ﺃﺑﻮﺍﺏ ﺭﺣﻤﺘﻚ‪ ،‬ﻭﺃﺩﺧﻠﻨﺎ ﻓﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ‬ ‫ﺭﺣﻤﺘﻚ ﺃﻭ ﻓﻲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻤﺴﺘﻠﺰﻡ ﺩﺧﻮﻟﻬﺎ ﺩﺧﻮﻝ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﺃﻋﺬﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺭ‬ ‫ﻭﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﺇﻧﻚ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ‪] \ [ ... ﴿ :‬‬ ‫^ _ ` ‪] ﴾ g f e d c b a‬ﺍﻹﺳﺮﺍﺀ‪،[٨٠ :‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺨﺮﻭﺝ‪.‬‬ ‫ﻭﻳﻘﻮﻟﻬﺎ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺍﻟﺤﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ‬ ‫ﻟﻲ ﻭﺍﻓﺘﺢ ﻟﻲ ﺃﺑﻮﺍﺏ ﺭﺣﻤﺘﻚ‪ ،‬ﻭﻣﺮﻳﺪ ﺍﻟﺨﺮﻭﺝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺑﺎﺳﻤﻚ ﺍﻧﺼﺮﻓﺖ‪،‬‬ ‫ﻭﺑﺬﻧﺒﻲ ﺍﻋﺘﺮﻓﺖ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺘﻐﻔﺮﻙ ﻣﻦ ﺳﻮﺀ ﻣﺎ ﺍﻗﺘﺮﻓﺖ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺑﺎﷲ ﻭﻣﻦ ﺍﷲ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺩﺧﻠﻨﺎ‬ ‫ﺑﺮﺣﻤﺘﻚ ﻭﺃﺧﺮﺟﻨﺎ ﺑﻤﻐﻔﺮﺗﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ‬ ‫ﺍﻟﺪﺍﺧﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻓﺘﺢ ﻟﻲ ﺃﺑﻮﺍﺏ ﺭﺣﻤﺘﻚ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﺝ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ‬ ‫ﺃﺳﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٩٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٦/٣‬ ‪ ،٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٨/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪316‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻘﻮﻝ ﺇﺫﺍ‬ ‫ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ‪» :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺑﻮﺟﻬﺔ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺳﻠﻄﺎﻧﻪ ﺍﻟﻘﺪﻳﻢ ﻣﻦ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ«‪ .‬ﻗﺎﻝ‪» :‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﺣﻔﻆ ﻣﻨﻲ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻴﻮﻡ«)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٤٥١‬آداب ا‪ 3‬ل وا‪G‬وج ‪ /‬ا‪ +‬‬ ‫ﻣﻦ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻠﻴﺒﺪﺃ ﺑﺪﺧﻮﻝ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ‪ ،‬ﻭﻟﻴﻘﻞ‪» :‬ﺑﺎﺳﻢ ﺍﷲ‪،‬‬ ‫ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪ ،‬ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻲ‪ ،‬ﻭﺍﻓﺘﺢ ﻟﻲ ﺃﺑﻮﺍﺏ‬ ‫ﺭﺣﻤﺘﻚ«‪.‬‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻗﺪﻡ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺘﻐﻔﺮﻙ‪،‬‬ ‫ﺑﺎﺳﻤﻚ ﺍﻧﺼﺮﻓﺖ‪ ،‬ﻭﺑﺬﻧﺒﻲ ﺍﻋﺘﺮﻓﺖ‪ ،‬ﻭﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺘﻐﻔﺮﻙ ﻣﻦ ﺳﻮﺀ ﻣﺎ ﺍﻗﺘﺮﻓﺖ‪،‬‬ ‫ﺍﻟﻠﻬﻢ ﺻ ‪‬ﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻓﺘﺢ ﻟﻲ ﺃﺑﻮﺍﺏ ﻓﻀﻠﻚ‬ ‫ﻭﺭﺣﻤﺘﻚ‪ ،‬ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ«)‪.(٣‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٦٣/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺮﺟﻞ ﻋﻨﺪ‬ ‫ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.٤٦٦ :‬‬ ‫)‪ (٢‬ﻣﻦ ﺁﺩﺍﺏ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺎﺟﺪ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺪﺍﺧﻞ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﻴﺴﺮﻯ ﻓﻲ‬ ‫ﺍﻟﺨﺮﻭﺝ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺒﺪﺃ ﺑﺮﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻓﺈﺫﺍ ﺧﺮﺝ ﺑﺪﺃ ﺑﺮﺟﻠﻪ‬ ‫ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻉ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺸﺮﻳﻒ ﻭﺍﻟﺘﻜﺮﻳﻢ ﻳﻨﺪﺏ ﻓﻴﻪ‬ ‫ﺍﻟﺘﻴﺎﻣﻦ ﻭﻣﺎ ﻛﺎﻥ ﺑﻀﺪﻩ ﻳﻨﺪﺏ ﻓﻴﻪ ﺍﻟﺘﻴﺎﺳﺮ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺮﺝ ﻳﺴﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻭﺿﻌﻬﺎ ﻋﻠﻰ‬ ‫ﻇﺎﻫﺮ ﻧﻌﻠﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﻳﻤﻨﺎﻩ ﻭﻳﻘﺪﻣﻬﺎ ﻓﻲ ﺍﻟﻠﺒﺲ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻳﺨﻠﻊ ﻳﺴﺮﺍﻩ ﻭﻳﻀﻌﻬﺎ‬ ‫‬ ‫ﺩﺧﻮﻻ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫ﻋﻠﻰ ﻇﺎﻫﺮ ﻧﻌﻠﻪ‪ ،‬ﺛﻢ ﻳﺨﺮﺝ ﺍﻟﻴﻤﻨﻰ ﻭﻳﻘﺪﻣﻬﺎ‬ ‫‪.٢٠١/٣٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٨/٧‬‬ ‫‪317‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫‪ $H ٤٥٢‬ا‪ D%  +‬ا‪ 3‬ل‬ ‫ﻭﻳﻘﺼﺪ ﻣﺤﺮﺍﺏ ﺍﻟﻤﺴﺠﺪ ﻭﻳﺪﻋﻮ ﻭﻳﺘﻀﺮﻉ ﺛﻢ ﻳﺮﻛﻊ ﺭﻛﻌﺘﻴﻦ ﺗﺤﻴﺔ ﻟﻪ‪،‬‬ ‫ﻭﺗﺠﺰﻱ ﺭﻛﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻳﻔﺮﺡ ﺑﻄﺎﻋﺔ ﺍﷲ ﻛﻤﺎ ﻳﻔﺮﺡ ﺃﺣﺪﻧﺎ ﺑﺎﻟﺘﺤﻴﺔ‬ ‫ﺇﻣﺎ ﺑﺨﻠﻖ ﺗﻤﻴﻴﺰ ﻓﻴﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﺗﺼﻮﻳﺐ ﺍﻟﺸﺮﻉ ﻟﻪ ﻭﺗﺮﻏﻴﺒﻪ‪،‬‬ ‫ﻭﻳﺼﻠﻴﻬﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﺠﻠﺲ‪ ،‬ﻭﺇﻥ ﺟﻠﺲ ﻗﺎﻡ ﻭﺻﻼﻫﻤﺎ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻛﻬﻤﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺟﻠﺲ ﻟﻢ ﻳﺪﺭﻛﻬﻤﺎ ﻭﻗﺪ ﻓﺎﺗﺘﺎﻩ‪ ،‬ﻭﻳﺮﺩﻩ ﺣﺪﻳﺚ ﺍﺑﻦ ﺣﺒﺎﻥ ﻋﻦ‬ ‫ﺃﺑﻲ ﺫﺭ‪» :‬ﺃﻧﻪ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻘﺎﻝ ﮊ ‪ :‬ﺃﺭﻛﻌﺖ ﺭﻛﻌﺘﻴﻦ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻢ‬ ‫ﺟﺎﻟﺴﺎ ﺑﻴﻦ‬ ‫‬‫ﻓﺎﺭﻛﻌﻬﻤﺎ«‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﺃﻥ ﺃﺑﺎ ﻗﺘﺎﺩﺓ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻓﻮﺟﺪﻩ ﮊ‬ ‫ﺟﺎﻟﺴﺎ ﻭﺍﻟﻨﺎﺱ‬ ‫‬‫ﺃﺻﺤﺎﺑﻪ ﻓﺠﻠﺲ ﻣﻌﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺮﻛﻊ؟ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺘﻚ‬ ‫ﺟﻠﻮﺱ؛ ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺠﻠﺲ ﺣﺘﻰ ﻳﺮﻛﻊ«)‪.(٢‬‬ ‫ﻣﺴﺠﺪﺍ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡﻳﺮﻳﺪ ﺍﻟﺠﻠﻮﺱ ﺑﻪ‬ ‫‬‫)‪ (١‬ﻳﺮﻯ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻳﺴﻦ ﻟﻜﻞ ﻣﻦ ﻳﺪﺧﻞ‬ ‫ﻻ ﺍﻟﻤﺮﻭﺭ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻮﺿ ﺌﺎﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻗﺒﻞ ﺍﻟﺠﻠﻮﺱ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ‬ ‫ﻧﺪﺑﺎ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﺒﺮ‪ ،‬ﻭﻻ‬ ‫ﻣﻨﻬﻤﺎ ﻟﺤﺪﺙ ﺃﻭ ﻏﻴﺮﻩ ﻳﻘﻮﻝ ‬ ‫ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﺈﻧﻬﺎ ﺗﻌﺪﻝ ﺭﻛﻌﺘﻴﻦ ﻛﻤﺎ ﻓﻲ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﺎﻗﻴﺎﺕ‬ ‫ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻭﺍﻟﻘﺮﺽ ﺍﻟﺤﺴﻦ‪.‬‬ ‫ﻭﻳﺴﻦ ﻟﻤﻦ ﺟﻠﺲ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﻘﻮﻡ ﻓﻴﺼﻠﻲ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺴﻘﻂ ﺑﺎﻟﺠﻠﻮﺱ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺧﻼﻑ‬ ‫ﺑﻴﻨﻬﻢ ﻓﻲ ﺃﻥ ﺗﺤﻴﺔ ﺍﻟﻤﺴﺠﺪ ﺗﺘﺄﺩﻯ ﺑﻔﺮﺽ ﺃﻭ ﻧﻔﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﻜﺮﺭ ﺩﺧﻮﻟﻪ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔﺇﻥ ﻗﺮﺏ ﺭﺟﻮﻋﻪ ﻟﻪ ﻋﺮﻓﺎﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻗﻮﻝ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻷﺻﺢ ﻋﻨﺪﻫﻢ‪ :‬ﺇﻟﻰ ﺃﻧﻪ ﺗﻜﻔﻴﻪ ﻟﻜﻞ ﻳﻮﻡ ﻣﺮﺓ‪ .‬ﻭﺍﻷﺻﺢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺗﻜﺮﺭ ﺍﻟﺘﺤﻴﺔ ﺑﺘﻜﺮﺭ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﻗﺮﺏ ﻛﺎﻟﺒﻌﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺴﺎﺟﺪ ﻣﺘﻼﺻﻘﺔ‪ ،‬ﻓﺘﺴﻦ ﺍﻟﺘﺤﻴﺔ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﻦ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﻳﺨﻄﺐ‪ :‬ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﺇﻟﻰ ﺃﻧﻪ ﻳﺠﻠﺲ ﻭﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺮﻛﻊ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪® ¬ « ª © ﴿ :‬‬ ‫ﺗﻔﻮﺕ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻹﻧﺼﺎﺕ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺗﺮﻙ‬‫¯ ‪] ﴾ ± °‬ﺍﻷﻋﺮﺍﻑ‪ ،[٢٠٤ :‬ﻭﺍﻟﺼﻼﺓ ‪‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺷﺮﻳﺢ‪ ،‬ﻭﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ‪.‬‬ ‫ﺍﻟﻔﺮﺽ ﻹﻗﺎﻣﺔ ‪‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﺮﻛﻊ ﺭﻛﻌﺘﻴﻦ ﻳﻮﺟﺰ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‬ ‫ﻭﻣﻜﺤﻮﻝ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٠٤/١٠‬ ‪.٣٠٥‬‬ ‫)‪ (٢‬ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺻﻼﺓ ﺍﻟﻤﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺳﺘﺤﺒﺎﺏ ﺗﺤﻴﺔ ﺍﻟﻤﺴﺞ ﺑﺮﻛﻌﺘﻴﻦ‪ ،‬ﺡ‪.٧١٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪318‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﺒﺮﻱ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻭﻗﺘﻬﻤﺎ ﻗﺒﻞ ﺍﻟﺠﻠﻮﺱ ﻭﻗﺖ ﻓﻀﻴﻠﺔ ﻭﺑﻌﺪﻩ‬ ‫ﻭﻗﺖ ﺟﻮﺍﺯ‪ ،‬ﺃﻭ ﻗﺒﻠﻪ ﺃﺩﺍﺀ ﻭﺑﻌﺪﻩ ﻗﻀﺎﺀ‪ ،‬ﺃﻭ ﺗﺤﻤﻞ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﺑﻌﺪﻩ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﺼﻞ ﺍﻟﻔﻀﻞ)‪.(١‬‬ ‫‪ ٤٥٣‬د‪ 3‬ل ا‪ D%  +‬اﻹ‪ $/e‬و‪ 6#‬أو‪e‬ت ‪P‬ا‪ $9‬ا‪,‬ﻼة‬ ‫ﻣﻦ ﺩﺧﻠﻪ ﻭﻗﺖ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺼ ‪‬ﻞ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻘﺎﻡ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﻪ ﻓﻲ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪،‬‬ ‫‬‫ﻭﻗﺖ ﻻ ﻳﺼﻠ‪‬ﻰ ﻓﻴﻪ ﻓﻼ ﻳﺼﻠﻴﻬﻤﺎ ﻋﻨﺪ‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﻷﺻﺢ ﺻﻼﺗﻬﻤﺎ ﻣﺨﺼﺼﻴﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻲ ﺗﻠﻚ‬ ‫ﻣﺴﺠﺪﺍ ﻓﻠﻴﺼﻠﻬﻤﺎ‪ ،‬ﻭﺍﻷﺣﻮﻁ‬ ‫‬‫ﺍﻷﻭﻗﺎﺕ ﺑﻐﻴﺮﻫﺎ ﻋﺎﻣﻠﻴﻦ ﺑﻌﻤﻮﻡ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ‬ ‫ﺃﻥ ﺗﺴﻦ ﺻﻼﺗﻬﻤﺎ ﻟﻠﺪﺍﺧﻞ ﻭﻟﻮ ﺗﻜﺮﺭ ﺩﺧﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻏﻴﺮ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻣﺎ ﻟﻢ ﻳﻤﻨﻊ ﻣﺎﻧﻊ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻻ ﻣﻔﻬﻮﻡ ﻷﻛﺜﺮﻩ ﺑﺎﺗﻔﺎﻕ ﻭﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﺴﻨﺔ ﺑﺄﻗﻞ ﻣﻦ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺍﺗﻔﻖ‬ ‫ﻓﻲ ﺃﻗﻠﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻋﺘﺒﺎﺭﻩ ﻓﻼ ﺗﺘﺄﺩﻯ ﻫﺬﻩ ‪‬‬ ‫ﺃﺋﻤﺔ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﻟﻠﻨﺪﺏ‪ ،‬ﻭﺻﺮﺡ ﺍﺑﻦ ﺣﺰﻡ ﺑﻌﺪﻡ ﺍﻟﻮﺟﻮﺏ‪،‬‬ ‫ﻭﻣﻦ ﺃﺩﻟﺔ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ »ﻗﻮﻟﻪ ﮊ ﻟﻠﺬﻱ ﺭﺁﻩ ﻳﺘﺨﻄﻰ‪ :‬ﺍﺟﻠﺲ ﻓﻘﺪ ﺁﺫﻳﺖ«)‪،(٢‬‬ ‫ﻭﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺼﻼﺓ‪ ،‬ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻟﻄﺤﺎﻭﻱ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ ﻻﺣﺘﻤﺎﻝ ﺃﻧﻪ ﻗﺪ ﺻﻼﻫﻤﺎ‬ ‫ﻭﻻﺣﺘﻤﺎﻝ ﺃﻧﻪ ﻟﻢ ﻳﺮﻩ ﺣﻴﻦ ﺩﺧﻞ ﻭﻳﺮﻩ ﻟﻢ ﻳﺼﻠﻬﻤﺎ ﻓﻠﻢ ﻳﺪﺭ ﻣﺘﻰ ﺩﺧﻞ ﻭﻫﻞ‬ ‫ﺻﻼﻫﻤﺎ ﺃﻡ ﻻ‪ ،‬ﺃﻭ ﺭﺁﻩ ﺩﺧﻞ ﻭﻟﻢ ﻳﺮﺍﻗﺒﻪ ﺃﺻﻼﻫﻤﺎ ﺃﻡ ﻻ‪ ،‬ﻭﻣﺬﻫﺒﻨﺎ ﺗﺄﻛﺪ ﺭﻛﻌﺘﻴﻦ‬ ‫ﺑﻼ ﻭﺟﻮﺏ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺻﻼﺓ ﻭﺍﺟﺒﺔ ﺇﻻ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﺨﻤﺲ ﻓﻨﻔﻞ ﺃﻭ‬ ‫ﺳﻨﺔ ﻣﺘﺄﻛﺪﺓ ﻭﻏﻴﺮ ﻣﺘﺄﻛﺪﺓ‪ ،‬ﻭﺍﻟﻤﺘﺄﻛﺪﺓ ﻳﺘﻔﺎﻭﺕ ﻓﻴﻬﺎ ﺍﻟﺘﺄﻛﺪ‪ ،‬ﻭﻧﻘﻞ ﺍﺑﻦ ﺑﻄﺎﻝ ﻋﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻮﺟﻮﺏ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٨/٥‬ ‪ ،٢٩٩‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٩/٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،٧/٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ٤٦٤/٢‬ ‪.٤٦٥‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﺨﻄﻲ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻳﻮﻡ‬ ‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺡ‪.١٣٩٩ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٩/٥‬ ‪.٣٠٠‬‬ ‫‪319‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٤٥٤‬ا‪,‬ﻼة ‪ 6#‬ا‪+‬اب‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﺃﺩﺭﻛﺖ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻫﻢ ﻳﻜﺮﻫﻮﻥ ﺍﻟﺼﻼﺓ ﻓﻲ ﺩﺍﺧﻞ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻨﻪ ﻭﻳﻜﻮﻥ ﺳﺠﻮﺩﻩ ﻓﻴﻪ‪ .‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺍﻟﺸﻴﺦ‬ ‫‬‫ﺍﻟﻤﺤﺮﺍﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﻟﻴﻘﻢ‬ ‫ﻋﺎﻣﺮ‪ :‬ﺑﺄﻥ ﺍﻟﻤﺤﺮﺍﺏ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻧﻈﺮ ﺇﺫ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ‬ ‫ﺃﻥ ﻣﺎ ﺩﺍﺭ ﺑﻪ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ ﻓﻬﻮ ﻣﻦ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٤٥٥‬إ‪ $/e‬اود ‪ 6#‬ا‪N+‬‬ ‫ﻻ ﺗﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻓﻘﺪ ﻧﺰﻫﺖ ﺍﻟﻤﺴﺎﺟﺪ ﻣﻦ ﺃﻥ ﺗﻘﺎﻡ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺃﺭﺍﺩ ﺑﻬﺎ ﻣﺎ ﻳﺸﻤﻞ ﺍﻷﺩﺏ ﺑﺎﻟﻀﺮﺏ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﻓﻲ ﺫﻟﻚ ﻣﺨﺎﻓﺔ ﺍﻟﺤﺪﺙ‪،‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻭﺍﻟﺪﻡ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﻣﺎ ﻳﺸﻤﻞ ﺫﻟﻚ ﻭﻛﻼﻡ ﺍﻟﺴﻮﺀ‬ ‫ﻭﺍﻷﻧﻔﺔ ﻭﻋﻠﻮ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺤﺼﻞ ﺑﺎﻟﺠﻠﺪ ﻭﺍﻟﺘﻌﺰﻳﺮ ﻭﻧﺤﻮﻫﻤﺎ ﻳﺤﺼﻞ‬ ‫ﺑﺎﻷﺩﺏ ﻓﺈﻥ ﺍﻷﺑﺪﺍﻥ ﻭﺍﻟﻘﻠﻮﺏ ﺗﺨﺘﻠﻒ‪ ،‬ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﻕ ﻗﻠﺒﻪ ﻓﻴﺤﺪﺙ ﻭﻟﻮ‬ ‫ﻭﺃﻳﻀﺎ ﻳﻤﻨﻊ ﺍﻟﻜﻞ ‪‬‬ ‫ﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ ﻭﻟﻮ‬‫‬‫ﺑﻀﺮﺏ ﻗﻠﻴﻞ ﺃﻭ ﻳﺤﺪﺙ ﻟﻀﻌﻒ ﻓﻲ ﺑﺪﻧﻪ‪،‬‬ ‫ﻟﻢ ﻳﻜﻦ ﺣﺪﺙ‪ ،‬ﻭﺇﻥ ﺿﺮﺏ ﻓﻴﻪ ﻓﺄﺣﺪﺙ ﻟﺰﻡ ﺍﻟﻀﺎﺭﺏ ﻭﺍﻟﻤﺎﺳﻚ ﺗﻄﻬﻴﺮﻩ‪ ،‬ﻓﻼ‬ ‫ﻳﻀﺮﺏ ﻓﻴﻪ ﻭﻟﻮ ﻓﻌﻞ ﻣﻮﺟﺐ ﺍﻟﻀﺮﺏ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻌﻠﺔ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻌﻈﻴﻢ‬ ‫ﻟﻠﻤﺴﺠﺪ ﺿﺮﺏ ﻓﻴﻪ ﺇﻥ ﻓﻌﻞ ﻓﻴﻪ ﺇﻥ ﺷﺎﺅﻭﺍ ﻛﻤﺎ ﻳﻘﺎﻡ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻓﻲ ﻣﺴﺠﺪ‬ ‫ﻣﻜﺔ ﻋﻠﻰ ﻓﺎﻋﻞ ﻣﺎ ﻳﻮﺟﺒﻪ ﻓﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٦٧/٢‬‬ ‫)‪ (٢‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺗﺤﺮﻡ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻷﻥ ﺗﻌﻈﻴﻢ ﺍﻟﻤﺴﺠﺪ ﻭﺍﺟﺐ‪ ،‬ﻭﻓﻲ‬ ‫ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻓﻴﻪ ﺗﺮﻙ ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺇﻗﺎﻣﺘﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ﻋﻠﻰ ﻣﻦ ﺍﺭﺗﻜﺐ ﻣﻮﺟﺐ‬ ‫ﺍﻟﺤﺪ ﻓﻴﻪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺍﺭﺗﻜﺒﻪ ﺧﺎﺭﺝ ﺍﻟﺤﺮﻡ ﻭﻟﺠﺄ ﺇﻟﻴﻪ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻓﺬﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺴﺘﻮﻓﻰ ﻓﻴﻪ ﺣﺪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻳﻘﺎﻃﻊ ﻓﻼ ﻳﺒﺎﻳﻊ ﻭﻻ ﻳﺸﺎﺭﻯ ﻭﻻ ﻳﻄﻌﻢ ﻭﻻ ﻳﺆﻭﻯ ﻭﻳﻀﻴﻖ‬ ‫ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ﻓﻴﺴﺘﻮﻓﻰ ﻣﻨﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻧﻪ ﺗﺴﺘﻮﻓﻰ ﺍﻟﺤﺪﻭﺩ ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٨/١٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٠٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٥/٧‬ﺍﻹﻳﻀﺎﺡ ‪ ٧/٣‬ ‪ ،٨‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪.٢٢٧/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪320‬‬ ‫‪ ٤٥٦‬ا‪GH‬ذ ا‪ ]k‬دا‪ C3‬ا‪ +‬‬ ‫ﻻ ﻳﺘﺨﺬ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻃﺮﻳﻘﺎ ﺑﺄﻥ ﻳﺪﺧﻞ ﻣﻦ ﺑﺎﺏ ﻭﻳﺨﺮﺝ ﻣﻦ ﺁﺧﺮ ﻭﻟﻮ‬ ‫ﻣﺘﻘﺎﺭﺑﻴﻦ‪ ،‬ﻭﺻﺮﺣﻮﺍ ﺑﺄﻧﻪ ﻳﺠﻮﺯ ﻗﺼﺪ ﺍﻟﺪﺧﻮﻝ ﻣﻦ ﺑﺎﺏ ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺁﺧﺮ‬ ‫ﻣﺴﺠﺪﺍ ﻟﻴﻀﻊ ﻓﻴﻪ ﺷﻴ ﺌﺎ ﺃﻭ ﻳﺨﺮﺟﻪ ﺟﺎﺯ ﻟﻪ ﺍﻟﺨﺮﻭﺝ‬ ‫‬‫ﺑﺸﺮﻁ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ‬ ‫ﻣﻦ ﺃﻱ ﺑﺎﺏ ﺷﺎﺀ ﺇﻻ ﺇﻥ ﻗﺼﺪ ﺍﻹﺩﺧﺎﻝ ﺃﻭ ﺍﻹﺧﺮﺍﺝ ﻣﻊ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺒﺎﺏ‬ ‫ﺍﻵﺧﺮ ﻗﺒﻞ ﺍﻟﺤﺼﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺍﺗﺨﺎﺫ ﺍﻟﻄﺮﻳﻖ ﺻﺎﺩﺭ ﻭﻟﻮ ﺑﻤﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﺗﺨﺎﺫ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻣﺨﺘﺼﺎ ﺑﻤﻦ ﻳﺪﺧﻞ ﻣﻦ ﺑﺎﺏ ﻭﻳﺨﺮﺝ ﻣﻦ ﺁﺧﺮ ﻋﻠﻰ ﻧﻴﺔ‬ ‫‪‬‬‫ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﺸﻤﻞ ﻧﻴﺔ‬ ‫ﺍﻋﺘﻴﺎﺩ ﺫﻟﻚ ﻃﺮﻳﻘﺎ ﻟﻤﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺸﻤﻞ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﻧﻮﺍﻩ ﺑﻌﺪ ﺣﺼﻮﻟﻪ ﻓﻴﻪ ﺑﻞ ﻳﻨﻮﻱ ﻣﻄﻠﻖ ﺍﻟﺨﺮﻭﺝ)‪.(١‬‬ ‫ز ‪ 6# #‬ا‪ +‬‬‫‪ / ٤٥٧‬ﻻ ‬ ‫ﻻ ﻳﺘﺨﺬ ﺍﻟﻤﺴﺠﺪ ﺳﻮﻗﺎ‪ ،‬ﻳﺴﺘﻤﺮ ﻋﻠﻰ ﺍﻟﻤﺒﺎﻳﻌﺔ ﺃﻭ ﻓﻲ ﻳﻮﻡ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﺃﻗﻞ‬ ‫ﻭﻻ ﻳﺒﺎﻉ ﺃﻭ ﻳﺸﺘﺮﻯ ﻓﻴﻪ ﻭﻟﻮ ﺑﺸﻲﺀ ﻗﻠﻴﻞ‪ ،‬ﺃﻭ ﻳﻨﺸﺪ ﻓﻴﻪ ﺑﻀﺎﻟﺔ‪ ،‬ﻭﻳﺠﺎﺏ ﻧﺎﺷﺪﻫﺎ‪:‬‬ ‫ﻻ ﺟﻤﻊ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﻭﻛﺬﺍ ﺇﻧﺸﺎﺩ ﺍﻟﻠﻘﻄﺔ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﺇﺟﺎﺑﺘﻪ ﺑﺬﻟﻚ ﻻﺯﻣﺔ‬ ‫ﺑﻞ ﺍﻟﻤﻌﻨﻰ ﺇﻥ ﺃﺭﻳﺪ ﺟﻮﺍﺑﻪ ﻓﻼ ﺟﻮﺍﺏ ﻟﻪ ﺇﻻ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﺎﺏ ﻣﻦ‬ ‫ﺩﺍﺧﻞ ﺍﻟﻤﺴﺠﺪ ﺃﻧﻬﺎ ﻋﻨﺪﻱ ﺃﻭ ﻋﻨﺪ ﻓﻼﻥ ﺃﻭ ﻓﻲ ﻣﻜﺎﻥ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻜﻮﻥ‬ ‫ﻣﺴﺎﻋﺪﺓ ﻹﻧﺸﺎﺩﻩ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﻳﺠﺎﺏ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﺑﺬﻟﻚ ﻟﺴﻮﺀ ﺇﻧﺸﺎﺩﻩ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻜﻼﻡ ﻓﻲ ﻣﻦ ﻫﻲ ﻋﻨﺪﻩ ﺇﺫﺍ ﺃﻧﺸﺪ ﻋﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﻟﻪ ﻋﻠﻢ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻤﻨﺸﺪ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻻ ﺗﻮﻗﻊ ﻓﻴﻬﺎ ﻣﺒﺎﻳﻌﺔ‪ ،‬ﻭﻟﻮ ﻟﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﻟﻮ ﺃﻗﻞ ﻗﻠﻴﻞ ﺑﻼ ﺟﻌﻞ ﺳﻮﻕ‪،‬‬ ‫ﺃﻭ ﺗﺴﻞ ﻓﻴﻬﺎ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﺃﻭ ﻳﻤﺮ ﻓﻴﻬﺎ ﺑﻠﺤﻢ ﺟﺪﻳﺪ ﻏﻴﺮ ﻣﻄﺒﻮﺥ‪ ،‬ﻭﺫﻟﻚ ﺣﺬﺭ ﻣﻦ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺑﻪ ﺩﻡ ﻧﺠﺲ‪ ،‬ﺃﻭ ﺗﺒﻨﻰ ﻓﻴﻬﺎ ﺗﺼﺎﻭﻳﺮ‪ ،‬ﺃﻭ ﺗﻮﺿﻊ ﻓﻴﻬﺎ ﺃﻭ ﺗﺒﻨﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٤/٥‬‬ ‫‪321‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺑﺎﻟﻘﻮﺍﺭﻳﺮ‪ ،‬ﺃﻭ ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺑﻤﺰﺍﻣﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﺒﻮﻕ‪ ،‬ﺃﻭ ﻳﻌﺼﻰ ﻓﻴﻬﺎ ﻭﺗﺮﻙ ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﻓﻴﻬﺎ ﻣﻦ ﺷﺮﻓﻬﺎ‪.‬‬ ‫ﻭﻳﻤﻨﻊ ﻓﺎﻋﻞ ﺫﻟﻚ ﺑﻬﺎ ﻭﻳﺨﺮﺝ ﻭﻳﻨﻬﺮ ﺇﻥ ﻟﻢ ﻳﻨﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻨﺘﻬﻲ ﺇﻻ‬ ‫ﺑﻀﺮﺏ ﺿﺮﺏ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﻧﻬﻲ ﻓﺎﻋﻞ ﺫﻟﻚ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﻨﻜﺮﺍﺕ‬ ‫ﻓﻴﻬﺎ ﻓﻠﻴﻨﻜﺮﻭﺍ ﺑﻘﻠﻮﺑﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻮﺍ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﻟﺬﻟﻚ)‪.(١‬‬ ‫‪ ٤٥٨‬ا!  ا‪ +,G‬وا‪J‬ب وا‪ 6# C‬ا‪ +‬‬ ‫ﻻ ﻳﺤﻜﻢ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﺑﻴﻦ ﺍﻟﺨﺼﻤﻴﻦ‪ ،‬ﺃﻭ ﻳﺤﻠﻒ ﺇﻻ ﺍﻟﻠﻌﺎﻥ ﻓﺈﻧﻪ ﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﻘﻊ ﺇﻻ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﺃﻭ ﻳﻀﺮﺏ ﻭﺇﻥ ﺑﻴﺪ ﺃﻭ ﻛﺴﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﺏ‬ ‫ﺟﺒﺬ ﺍﻷﺫﻥ‪ ،‬ﻭﻻ ﻳﻘﺘﻞ ﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻣﻲ ﺇﻻ ﻟﺨﻮﻑ ﻓﻮﺕ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺟﻮﺍﺯ ﻗﺘﻞ‬ ‫ﻣﺎ ﻻ ﻳﺪﻣﻲ ﻓﻴﻪ ﺇﺫﺍ ﺣﻞ ﻗﺘﻠﻪ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻨﺠﺲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺎﻟﻤﻨﻊ ﺍﺣﺘﺮﺍﻣ ﺎ ﻟﻠﻤﺴﺠﺪ ﻭﺇﻳﻤﺎﻧ ﺎ ﻟﺪﺍﺧﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺨﺮﺝ ﻓﻴﻘﺘﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻖ‬ ‫ﺇﺧﺮﺍﺟﻪ ﻗﺘﻞ ﻓﻴﻪ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻣﻨﻪ ﻗﺘﻠﻮﻩ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﻘﺘﻠﻮﻩ ﻓﻴﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺍﻗﺘﻠﻮﺍ‬ ‫‬‫ﺇﻥ ﺃﺻﺎﺑﻮﺍ ﺍﻟﻌﻘﺮﺏ‬ ‫ﺍﻟﺤﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺇﻥ ﻛﻨﺘﻢ ﻓﻲ ﺻﻼﺗﻜﻢ«)‪ ،(٢‬ﻓﻌﻤﻢ ﺍﻟﻘﺘﻞ ﻭﻟﻢ ﻳﺨﺼﻪ ﺑﻤﻮﺿﻊ)‪.(٣‬‬ ‫‪ ٤٥٩‬د‪ #‬ا‪+‬ل ‪ 6#‬ا‪ +‬‬ ‫ﻻ ﻳﺪﻓﻦ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ ﻣﺎﻝ ﺃﻭ ﻳﻄ ‪‬ﻴﻦ ﻋﻠﻴﻪ ﺑﺤﺎﺋﻄﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﻓﺎﻋﻞ ﺫﻟﻚ ﺗﺒﺎﻋﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻬﺪﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺎﺋﻂ‪ ،‬ﻓﺈﻥ ﻫﺪﻣﻪ‬ ‫ﻟﻴﺠﻌﻠﻪ ﻓﻴﻪ ﺃﻭ ﻟﻴﺨﺮﺟﻪ ﻣﻨﻪ ﻓﺘﺒﺎﻋﺔ ﻳﺘﺨﻠﺺ ﻣﻨﻬﺎ ﺑﺎﻹﺻﻼﺡ‪ ،‬ﻭﺻﻮﺭﺓ ﻋﺪﻡ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٤/٥‬ ‪ ،٣٠٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٧/٣‬ ‪.١٠‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻗﺘﻞ ﺍﻟﺤﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺡ‪.٣٩٠ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٥/٥‬ ‪.٣٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪322‬‬ ‫ﺍﻟﻀﻤﺎﻥ ﻟﻌﺪﻡ ﺍﻟﻬﺪﻡ ﺃﻥ ﻳﺠﻌﻞ ﻣﺎﻟﻪ ﻓﻲ ﻛﻮﺓ ﺳﺎﺑﻘﺔ ﻣﻌﻤﻮﻟﺔ ﺃﻭ ﻏﻴﺮ ﻣﻌﻤﻮﻟﺔ ﻣﻦ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻭﻳﻄﻴﻦ ﻋﻠﻴﻪ ﻓﻴﺨﺮﺟﻪ ﺑﻬﺪﻡ ﻣﺎ ﺑﻨﻰ ﻓﻘﻂ‪ ،‬ﻭﻳﻀﻤﻦ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻃﻴﻦ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻟﻐﻴﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻟﻐﻴﺮ ﺍﻟﺬﻱ ﻃﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺘﺮﻙ ﺇﻟﻰ ﺍﻟﺤﻔﺮ ﺃﻭ‬ ‫ﺍﻟﻬﺪﻡ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﺣﻔﺮ ﺇﻟﻴﻪ ﺃﻭ ﻫﺪﻡ ﻓﺎﻟﻼﺯﻡ ﻟﻪ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺇﻥ ﻃﻴﻦ ﻋﻠﻰ ﻣﺎﻝ ﻏﻴﺮﻩ‬ ‫ﺑﺪﻭﻥ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺻﺎﺣﺒﻪ ﻗﺪ ﺟﻌﻠﻪ ﻓﻴﻪ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻷﻧﻪ ﻓﻌﻞ ﻣﺎ ﻳﺠﻮﺯ ﻟﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٤٦٠‬إ‪`5‬د ا‪ $J‬ب ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺇﻧﺸﺎﺩ ﺿﺎﻟﺔ ﺑﺒﺎﺏ ﺍﻟﻤﺴﺠﺪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻀﺎﻟﺔ ﻟﻐﻴﺮﻩ‪ ،‬ﺑﺄﻥ ﻳﻘﻒ‬ ‫ﺧﺎﺭﺟﺎ ﻋﻦ ﻋﺘﺒﺘﻪ‪ ،‬ﻭﻳﻨﺸﺪ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻣﻦ ﻭﺟﺪ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫‬ ‫ﻭﻟﻢ ﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ ﺳﺄﻝ ﻋﻨﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ٤٦١‬ا!ﻼم ‪ 6#‬ا‪ /i  +‬ا‪5‬‬ ‫ﻻ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺑﺪﻧﻴﻮﻱ‪ ،‬ﻭﻛﻞ ﻛﻼﻡ ﻓﻴﻪ ﺇﻻ ﺑﺼﻼﺓ ﺃﻭ ﺫﻛﺮ ﺃﻭ ﺳﺆﺍﻝ ﺣﻖ ﻟﻐﻮ‬ ‫ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺩﺭﺱ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﻭﻗﺮﺍﺀﺗﻪ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺟﺎﺋﺰﺍﻥ ﻗﻴﺎﺳ ﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺬﻛﺮ‪ ،‬ﺑﻞ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻌﻠﻢ ﺫﻛﺮ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺫﻟﻚ ﻋﺎﻡ ﻣﺨﺼﻮﺹ ﻛﻤﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٧/٥‬ ‪.٣٠٩‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻫﻢ ﺇﻟﻰ ﻛﺮﺍﻫﺔ ﻧﺸﺪﺍﻥ ﺍﻟﻀﺎﻟﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٥/٣٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٩/٥‬ ‪ ،٣١٠‬ﺍﻹﻳﻀﺎﺡ ‪ ٧/٣‬ ‪ ،٨‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٧٢/٢‬‬ ‫)‪ (٤‬ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﺑﻜﺮﺍﻫﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺬﻛﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﻟﻠﻤﺘﻔﻘﻪ‪ ،‬ﻭﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﺤﻤﻮﻱ ﻋﻦ‬ ‫ﻭﺧﻠﻔﺎ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺫﻛﺮ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺇﻻ‬ ‫‬‫ﺍﻟﺸﻌﺮﺍﻧﻲ‪ :‬ﺃﺟﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ‬ ‫ﺳﻠﻔﺎ‬ ‫ﺃﻥ ﻳﺸﻮﺵ ﺟﻬﺮﻫﻢ ﻋﻠﻰ ﻧﺎﺋﻢ ﺃﻭ ﻣﺼﻞ ﺃﻭ ﻗﺎﺭﺉ‪ ،‬ﻭﺻﺮﺣﻮﺍ ﺑﻜﺮﺍﻫﺔ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺒﺎﺡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻗﻴﺪﻩ ﻓﻲ ﺍﻟﻈﻬﻴﺮﻳﺔ ﺑﺄﻥ ﻳﺠﻠﺲ ﻷﺟﻠﻪ؛ ﻷﻥ ﺍﻟﻤﺴﺠﺪ ﻣﺎ ﺑﻨﻲ ﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻼﺑﻲﻛﻤﺎ ﻧﻘﻞ ﻋﻨﻪ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦﺍﻟﻜﻼﻡ ﺍﻟﻤﺒﺎﺡ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺪﻧﻴﺎ ﻳﺠﻮﺯ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺎﺟﺪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓﻲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻗﻮﻝ‬ ‫=‬‫ﺍﻟﺠﻼﺑﻲ‪ :‬ﻓﻘﺪ ﺃﻓﺎﺩ ﺃﻥ ﺍﻟﻤﻨﻊ ﺧﺎﺹ ﺑﺎﻟﻤﻨﻜﺮ ﻣﻦ ﺍﻟﻘﻮﻝ ﺃﻣﺎ ﺍﻟﻤﺒﺎﺡ ﻓﻼ‪.‬‬ ‫‪323‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺧﺺ ﺑﺎﺗﻔﺎﻕ ﻋﻠﻰ ﺻﻨﻊ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﺑﻌﺪﻩ ﺑﻞ ﻳﻤﻜﻦ ﺩﺧﻮﻝ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺳﺆﺍﻝ ﺣﻖ ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻭﻳﺮﺩ ﺃﻥ ﺍﻟﺤﻖ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﺎ ﻭﺟﺐ ﻷﺣﺪ ﻏﻴﺮﻩ‬ ‫‬ ‫ﻷﻥ ﻓﻴﻪ ﻣﺎ ﻧﺼﻪ‪ :‬ﺃﻭ ﺳﺎﺋﻞ ﺣﻘﻪ ﻓﺄﻋﻄﻮﻩ ﺣﻘﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﻜﻼﻡ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻧﺎﺩﺗﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ‪ :‬ﺍﺳﻜﺘﻮﺍ ﻳﺎ ﻣﻘﺘﺎﺀ ﺍﷲ‪ ،‬ﺍﺳﻜﺘﻮﺍ ﻳﺎ ﺑﻐﻀﺎﺀ ﺍﷲ)‪.(١‬‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ﺍﻟﻤﻔﺘﻲ ﺍﻟﻌﺎﻡ ﻟﺴﻠﻄﻨﺔ ﻋﻤﺎﻥ ﻋﻦ ﺩﺧﻮﻝ‬ ‫ﺇﺯﻋﺎﺟﺎ ﻟﻠﻤﺼﻠﻴﻦ‪.‬‬ ‫‬‫ﺍﻟﻤﺴﺎﺟﺪ ﺑﺎﻟﺘﻠﻴﻔﻮﻥ ﺍﻟﻨﻘﺎﻝ ﺩﻭﻥ ﺇﻏﻼﻗﻪ ﻣﻤﺎ ﻳﺴﺒﺐ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺫﻟﻚ ﺣﺮﺍﻡ؛ ﻷﻧﻪ ﻣﻤﺎ ﻳﻤﻨﻊ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﺫﻟﻚ ﺑﺎﻟﺼﺪ ﻋﻦ ﺍﻟﺨﺸﻮﻉ ﻓﻲ‬ ‫ﺟﺎﻧﺒﺎ ﻋﻦ ﺍﻟﻤﺴﺠﺪ ﻭﺇﻏﻼﻗﻬﺎ)‪.(٢‬‬ ‫ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﺭﻭﺡ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﻴﺠﺐ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﻬﻮﺍﺗﻒ ‬ ‫ز ‪ 6# #‬ا‪ +‬‬‫‪ / ٤٦٢‬‬ ‫ﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻭﺃﺧﺬ ﺍﻟﺴﻼﺡ ﻣﻦ ﺍﻟﻀﻴﻒ‪ ،‬ﻭﺍﺗﻔﺎﻕ ﻋﻠﻰ‬ ‫ﺻﻨﻊ ﻣﻌﺮﻭﻑ ﻭﺍﺳﺘﺨﺒﺎﺭ ﻋﻦ ﻣﻄﺮ‪ ،‬ﻭﺳﻌﺮ‪ ،‬ﻭﺳﻼﻣﺔ ﻣﺴﺎﻓﺮ ﻏﻴﺮ ﻣﻬﺠﻮﺭ‪ ،‬ﻭﻣﻮﺕ‬ ‫= ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﻜﺮﻩ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﺬﻛﺮ ﻭﻗﺮﺁﻥ ﻭﻋﻠﻢ ﻓﻮﻕ ﺇﺳﻤﺎﻉ ﺍﻟﻤﺨﺎﻃﺐ ﻭﻟﻮ‬ ‫ﺑﻐﻴﺮ ﻣﺴﺠﺪ‪ ،‬ﻭﻣﺤﻞ ﻛﺮﺍﻫﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﺎ ﻟﻢ ﻳﺨﻠﻂ ﻋﻠﻰ ﻣﺼﻞ ﻭﺇﻻ ﺣﺮﻡ‪،‬‬ ‫ﺑﺨﻼﻑ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﻣﻨﻰ ﻓﻴﺠﻮﺯ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻴﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻳﻜﺮﻩ‬ ‫ﺍﻟﻠﻐﻂ ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﻳﺴﻦ ﺃﻥ ﻳﺼﺎﻥ ﻋﻦ ﻟﻐﻂ ﻭﻛﺜﺮﺓ ﺣﺪﻳﺚ ﻻﻍ ﻭﺭﻓﻊ ﺻﻮﺕ ﺑﻤﻜﺮﻭﻩ‪ ،‬ﻭﻇﺎﻫﺮ‬ ‫ﻣﺴﺘﺤﺒﺎ‪ ،‬ﻭﻧﻘﻞ ﻋﻦ ﺍﻟﻐﻨﻴﺔ ﺃﻧﻪ ﻳﻜﺮﻩ ﺇﻻ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫‬‫ﻣﺒﺎﺣﺎ ﺃﻭ‬ ‫ﻫﺬﺍ ﺃﻧﻪ ﻻ ﻳﻜﺮﻩ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻘﻴﻞ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﻤﻨﺎﻇﺮﺓ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﻘﺼﺪ ﻃﻠﺐ ﺍﻟﺤﻖ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻐﺎﻟﺒﺔ ﻭﻣﻨﺎﻓﺮﺓ ﺩﺧﻞ ﻓﻲ ﺣﻴﺰ ﺍﻟﻤﻼﺣﺎﺓ ﻭﺍﻟﺠﺪﺍﻝ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻲ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﻟﻢ ﻳﺠﺰ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻼﺣﺎﺓ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻼ ﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻧﻘﻞ ﻋﻨﻪ ‬ ‫ﺃﻧﻪ ﻳﻜﺮﻩ ﻛﺜﺮﺓ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻠﻐﻂ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٧/٣٧‬ ‪.٢٠٨‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٩/٥‬ ‪ ،٣١٠‬ﺍﻹﻳﻀﺎﺡ ‪ ،٩/٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٧١/٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ‬ ‫ﺍﻟﺨﻠﻴﻠﻲ ‪.٢٦٣/٤‬‬ ‫)‪ (٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.٢٦٣/٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪324‬‬ ‫ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻳﻌﺰﻯ ﻓﻴﻪ ﻣﻦ ﻣﺎﺕ ﻭﻟﻴﻪ‪ ،‬ﺇﺫﺍ ﺟﺎﺯﺕ ﺗﻌﺰﻳﺘﻪ‪ ،‬ﻭﻳﻬﻨﺄ ﻣﻦ ﻭﻟﺪ ﻟﻪ‪ ،‬ﻭﻳﺴﺄﻝ‬ ‫ﺟﺪﻳﺪﺍ‪ ،‬ﺃﻭ ﻗﺪﻡ ﻏﺎﺋﺒﺔ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ؛ ﻛﺒﺮﺀ‬ ‫‬‫ﻋﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﺃﻭ ﻟﺒﺲ‬ ‫ﻣﺮﻳﺾ ﻭﻣﺮﺽ ﺻﺤﻴﺢ‪.‬‬ ‫ﻭﻳﺨﻄﺐ‪ ،‬ﺃﻱ‪ :‬ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﺰﻭﺝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺧﻄﺒﺔ ﺟﺎﺋﺰﺓ ﺷﺮ ﻋﺎ‪،‬‬ ‫)‪(١‬‬ ‫ﻟﻠﺴﻨﺔ ﺑﺄﻥ ﻳﻄﻠﻖ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﻃﻬﺮ ﻟﻢ‬ ‫ﻭﻳﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺠﺎﺋﺰ ‪ ،‬ﻭﻳﻄﻠﻖ ‪‬‬ ‫ﺃﻳﻀﺎ)‪.(٢‬‬ ‫ﻳﺪﺧﻞ ﻓﻴﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺮﺍﺟﻊ ﺍﻟﺰﻭﺍﺝ ﻓﻴﻪ ‬ ‫)‪(٣‬‬ ‫‪ ٤٦٣‬ا‪ 6# .G‬ا‪ D%  +‬ا‪P‬‬ ‫ﻫﻞ ﻳﺘﺨﺎﺻﻢ ﻓﻴﻪ ﻋﻨﺪ ﺣﺎﻛﻢ؟ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﺳﻮﺍﺀ ﺟﻌﻞ‬ ‫ﻗﺎﺿﻴﺎ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺳﺆﺍﻝ ﺣﻖ‪ ،‬ﻭﺳﺆﺍﻝ ﺍﻟﺤﻖ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫‬ ‫»ﻛﻞ ﻛﻼﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻐﻮ ﺇﻻ ﺛﻼﺛﺔ‪ :‬ﻣﺼﻞ ﺃﻭ ﺫﺍﻛﺮ ﺍﷲ ﺃﻭ ﺳﺎﺋﻞ ﺣﻘﻪ ﻓﺄﻋﻄﻮﻩ‬ ‫)‪ (١‬ﺍﺳﺘﺤﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻠﺒﺮﻛﺔ؛ ﻭﻷﺟﻞ ﺷﻬﺮﺗﻪ‪ ،‬ﻭﺃﺿﺎﻑ ﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻓﻲ ﺇﺟﺎﺯﺗﻬﻢ ﻟﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻤﺠﺮﺩ ﺍﻹﻳﺠﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﻣﻦ ﻏﻴﺮ ﺫﻛﺮ‬ ‫ﺷﺮﻭﻁ ﻭﻻ ﺭﻓﻊ ﺻﻮﺕ ﺃﻭ ﺗﻜﺜﻴﺮ ﻛﻼﻡ ﻭﺇﻻ ﻛﺮﻩ ﻓﻴﻪ‪.‬‬ ‫ﻭﺯﺍﺩ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻥ ﺍﻟﺰﻓﺎﻑ ﺑﻪ ﻻ ﻳﻜﺮﻩ ﺇﺫﺍ ﻟﻢ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻔﺴﺪﺓ ﺩﻳﻨﻴﺔ ﻓﺈﻥ‬ ‫ﺍﺷﺘﻤﻞ ﻋﻠﻴﻬﺎ ﻛﺮﻩ ﻓﻴﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٤/٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١١/٥‬ ‪.٣١٢‬‬ ‫)‪ (٣‬ﺃﺟﺎﺯ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﺘﻘﺎﺿﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻠﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺠﻠﺲ ﻓﻴﻪ ﻟﻠﻔﺼﻞ ﻓﻲ‬ ‫ﻇﺎﻫﺮﺍ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﺎﻥ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺨﺼﻮﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻛﺬﺍ‬ ‫‬‫ﺟﻠﻮﺳﺎ‬ ‫‬‫ﺍﻟﺨﺼﻮﻣﺎﺕ‬ ‫ﺣﺎﺋﻀﺎ ﺃﻭ‬ ‫‬‫ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﺌﻼ ﻳﺸﺘﺒﻪ ﻋﻠﻰ ﺍﻟﻐﺮﺑﺎﺀ ﻣﻜﺎﻧﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺨﺼﻢ‬ ‫ﻧﻔﺴﺎﺀ ﺧﺮﺝ ﺍﻟﻘﺎﺿﻲ ﺇﻟﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ﻓﻨﻈﺮ ﻓﻲ ﺧﺼﻮﻣﺘﻬﺎ ﺃﻭ ﺃﻣﺮ ﻣﻦ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﻟﻮ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻤﻨﺎﺯﻋﺔ ﻓﻲ ﺩﺍﺑﺔ ﻓﺈﻧﻪ ﻳﺨﺮﺝ ﻻﺳﺘﻤﺎﻉ ﺍﻟﺪﻋﻮﻯ ﻭﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬ ‫ﻭﻟﻠﻤﺎﻟﻜﻴﺔ ﻃﺮﻳﻘﺘﺎﻥ‪ ،‬ﺍﻷﻭﻟﻰ‪ :‬ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺠﻠﻮﺱ ﻓﻲ ﺍﻟﺮﺣﺎﺏ ﻭﻛﺮﺍﻫﺘﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪:‬‬ ‫ﺍﺳﺘﺤﺒﺎﺏ ﺟﻠﻮﺳﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺮﻩ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺠﻠﺲ ﻟﻠﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٨/٣٧‬ ‪.٢٠٩‬‬ ‫‪325‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫ﺃﻳﻀﺎ ﻭﻫﻮ ﺃﻧﺴﺐ؛ ﻷﻥ‬ ‫ﺣﻘﻪ« ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﺇﻻ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﺟﻮﺯ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ‬ ‫ﺍﻟﺤﻜﻢ ﻓﺮﺽ ﻭﺃﻣﺮ ﺑﻤﻌﺮﻭﻑ ﻭﻧﻬﻲ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﻭﻫﻤﺎ ﻓﺮﺿﺎﻥ‪ ،‬ﻭﺍﻟﺘﺨﺎﺻﻢ ﺳﺆﺍﻝ‬ ‫ﻭﺍﺟﺒﺎ ﻓﻜﻴﻒ ﻻ ﻳﺠﻮﺯ‬ ‫‬‫ﺣﻖ ﻭﻫﻮ ﻏﻴﺮ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺯ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ‬ ‫ﻣﺎ ﻭﺟﺐ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٦٤‬ا‪ $/GD‬وا اق ‪ 6#‬ا‪ +‬‬ ‫ﻭﻻ ﻳﻨﺨﻢ ﻓﻴﻪ ﺃﻭ ﻳﺒﺰﻕ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺴﺠﺪ ﻳﻨﺰﻭﻱ ﻣﻦ ﺍﻟﻨﺨﺎﻣﺔ ﻛﻤﺎ ﻳﻨﺰﻭﻱ‬ ‫ﺍﻟﺠﻠﺪ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻱ‪ :‬ﻳﻨﻘﺒﺾ‪ ،‬ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﺮﻫﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ‬ ‫ﺗﻤﻴﻴﺰﺍ ﻓﻴﻜﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻨﺎﻳﺔ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺘﺤﺮﻳﻢ ﻭﺫﻟﻚ‬ ‫‬‫ﻳﺠﻌﻞ ﻟﻪ‬ ‫ﺍﻻﻧﺰﻭﺍﺀ ﺇﻧﻤﺎ ﻫﻮ ﺑﻮﺿﻊ ﺍﻟﻨﺨﺎﻣﺔ ﻓﻲ ﺃﺭﺿﻪ ﺃﻭ ﺟﺪﺍﺭﻩ ﺃﻭ ﺳﻘﻔﻪ ﻣﻦ ﺩﺍﺧﻠﻪ ﺃﻭ‬ ‫ﺧﺎﺭﺟﻪ ﻻ ﺑﺼﻮﺕ ﺍﻟﺘﻨﺨﻢ ﺑﻼ ﻭﺿﻊ ﻟﻬﺎ ﻓﻲ ﺫﻟﻚ‪» ،‬ﻭﺭﺃﻯ ﮊ ﻧﺨﺎﻣﺔ ﻓﻲ ﻗﺒﻠﺔ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻓﺤﻜﻬﺎ ﺑﻌﺮﺟﻮﻥ ﻣﻦ ﻃﺎﺏﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺜﻤﺮﻓﻘﺎﻝ‪ :‬ﺃﻳﻜﻢ‬ ‫ﺃﺣﺐ ﺃﻥ ﻳﻌﺮﺽ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻗﺎﻡ ﻳﺼﻠﻲ ﻓﺈﻥ ﺍﷲ ﻗﺒﻞ ﻭﺟﻬﻪ ﻓﻼ‬ ‫ﻳﺒﺼﻘﻦ ﻗﺒﻠﻪ ﻭﻻ ﻋﻦ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﻟﻴﺒﺼﻖ ﻋﻦ ﻳﺴﺎﺭﻩ ﺗﺤﺖ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻓﺈﻥ‬ ‫ﻋﺠﻠﺖ ﺑﻪ ﺑﺎﺩﺭﺓ ﻓﻠﻴﻔﻌﻞ ﺑﺜﻮﺑﻪ ﻫﻜﺬﺍ«)‪.(٤‬‬ ‫ﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺰﺍﻕ ﻓﻲ ﺍﻟﻘﺒﻠﺔ ﺣﺮﺍﻡ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﺳﻴﻤﺎ ﻣﻦ ﺍﻟﻤﺼﻠﻲ‪ .‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﺰﺍﻕ ﻭﺍﻟﻨﺨﺎﻣﺔ‬ ‫‬‫ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻡ ﻻ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻫﺪ‪ ،‬ﺡ‪.٣٦٤٩٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٢/٥‬ ‪ ،٣١٣‬ﺍﻹﻳﻀﺎﺡ ‪.١٠/٣‬‬ ‫)‪ (٣‬ﺍﻟﺒﺼﺎﻕ ﺣﺮﺍﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻣﻜﺮﻭﻩ ﻋﻠﻰ ﺣﻴﻄﺎﻧﻪ‪ ،‬ﻓﺈﺫﺍ ﺑﺼﻖ ﺍﻟﻤﺼﻠﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﺪﻓﻨﻪ‪ ،‬ﺇﺫ ﺍﻟﺒﺼﻖ ﻓﻴﻪ ﺧﻄﻴﺌﺔ‪ ،‬ﻭﻛﻔﺎﺭﺗﻬﺎ ﺩﻓﻨﻪ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﺪﻓﻨﻪ ﻓﻲ ﺗﺮﺍﺏ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻭﺭﻣﻠﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺗﺮﺍﺏ ﺃﻭ ﺭﻣﻞ ﻭﻧﺤﻮﻫﻤﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﺧﺬﻩ ﺑﻌﻮﺩ ﺃﻭ ﺧﺮﻗﺔ ﺃﻭ‬ ‫ﻧﺤﻮﻫﻤﺎ ﺃﻭ ﺑﻴﺪﻩ ﻭﺃﺧﺮﺟﻪ ﻣﻨﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٩٦/٨‬ ‪.٩٧‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﻚ ﺍﻟﺒﺰﺍﻕ ﺑﺎﻟﻴﺪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.٤٠٥ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪326‬‬ ‫ﻟﻠﺘﺤﺮﻳﻢ ﺑﺎﺗﻔﺎﻕ ﻭﻻ ﻳﺠﺮﻱ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﻓﻲ ﺃﻥ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺒﺰﺍﻕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻫﻞ‬ ‫ﻟﻠﺘﻨﺰﻳﻪ ﺃﻭ ﻟﻠﺘﺤﺮﻳﻢ)‪.(١‬‬ ‫‪ / ٤٦٥‬أ‪ CP‬ا‪ O‬م أو ا‪ { C,‬د‪ C3‬ا‪ +‬‬ ‫ﺭﻭﻱ ﻋﻦ ﺃﻧﺲ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﻗﺎﻝ ! ‪» :‬ﻣﻦ ﺃﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ‬ ‫ﺍﻟﻤﻨﺘﻨﺔ ﻓﻼ ﻳﻘﺮﺑﻦ ﻣﺴﺠﺪﻧﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺗﺘﺄﺫﻯ ﻣﻤﺎ ﻳﺘﺄﺫﻯ ﻣﻨﻪ‬ ‫ﺍﻹﻧﺲ«)‪.(٢‬‬ ‫‬ ‫ﺑﺼﻼ ﻓﻠﻴﻌﺘﺰﻝ ﻣﺴﺠﺪﻧﺎ«)‪.(٣‬‬‫ﻭﻋﻦ ﺟﺎﺑﺮ ﻋﻨﻪ ! ‪» :‬ﻣﻦ ﺃﻛﻞ ‬ ‫ﺛﻮﻣﺎ ﺃﻭ‬ ‫‪/ / ٤٦٦‬ت ‪ 6#‬ا‪ +‬‬ ‫ﺇﻥ ﻣﺎﺕ ﻓﻴﻪ ﻣﻴﺖ ﺃﺧﺮﺝ ﺇﻥ ﺃﻣﻜﻦ ﻭﺇﻻ ﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺘﺮﺍﺏ ﻓﻲ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﺫﻟﻚ ﻗﺒﺮﻩ‪ ،‬ﻭﻟﻮ ﺯﺍﻝ ﻣﻨﻪ ﺃﺛﺮﻩ‪ ،‬ﻭﻻ ﺣﺮﻳﻢ ﻟﺬﻟﻚ ﺍﻟﻘﺒﺮ ﻷﻧﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻦ‬ ‫ﺿﺮﻭﺭﺓ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺘﺨﻄﻰ ﻭﻻ ﻳﻘﻌﺪ ﻋﻠﻴﻪ ﺃﻭ ﻳﻮﻗﻒ ﻋﻠﻴﻪ ﻭﻻ ﻳﻤﺸﻰ ﻋﻠﻴﻪ ﻭﻻ‬ ‫ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻟﻮ ﺯﺍﻝ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﺇﺫﺍ ﺯﺍﻝ ﻷﻥ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺳﺎﺑﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻋﻦ ﺿﺮﻭﺭﺓ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﻝ ﺭﺟﻌﺖ ﻷﺻﻠﻬﺎ ﻓﻜﺎﻧﺖ ﻛﺴﺎﺋﺮ‬ ‫ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٣/٥‬ ‪ ،٣١٤‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٧٥/٢‬‬ ‫ﺛﻮﻣﺎ ﺃﻭ ﺑﺼﻼ ﺃﻭ ﻛﺮﺍﺛﺎ ﺃﻭ‬ ‫)‪ (٢‬ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻧﻬﻲ ﻣﻦ ﺃﻛﻞ ‬ ‫ﻧﺤﻮﻫﺎ ﻣﻤﺎ ﻟﻪ ﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ ﻋﻦ ﺣﻀﻮﺭ ﺍﻟﻤﺴﺠﺪ ﺣﺘﻰ ﺗﺬﻫﺐ ﺗﻠﻚ ﺍﻟﺮﻳﺢ‪ ،‬ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.٥٦٤ :‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٧٦/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺫﺍﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺜﻮﻡ‬ ‫ﺍﻟﻨﻲﺀ ﻭﺍﻟﺒﺼﻞ‪ ،‬ﺡ‪.٨٥٥ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١٠/٣‬‬ ‫‪327‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫‪ ٤٦٧‬إ‪t‬ﻼق ا‪N+‬‬ ‫ﻻ ﻳﻐﻠﻖ ﺍﻟﻤﺴﺠﺪ ﻷﻥ ﺇﻏﻼﻗﻪ ﻣﻨﻊ ﻟﻪ ﻋﻦ ﺃﻥ ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻭﺳﻌﻲ ﻓﻲ‬ ‫‬ ‫ﺩﺧﻮﻻ ﻭﺇﻥ ﻛﺎﻥ ﻳﻄﻠﺐ‬‫ﺧﺮﺍﺑﻪ ﺇﺫ ﻗﺪ ﻳﻘﺼﺪﻩ ﺃﺣﺪ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻗﺖ ﺇﻏﻼﻗﻪ ﻓﻼ ﻳﺠﺪ‬ ‫ﺍﻟﻔﺘﺢ ﻓﻴﻔﺘﺢ ﻟﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﻷﻥ ﺫﻟﻚ ﻣﻨﻪ ﺗﻤﻠﻚ ﻟﻠﻤﺴﺠﺪ ﻭﻫﻮ ﺑﻴﺖ ﺍﷲ‪،‬‬ ‫ﻭﺗﻜﻠﻴﻒ ﻋﻠﻰ ﺍﻟﻄﺎﻟﺐ ﻓﻲ ﻃﻠﺒﻪ‪ ،‬ﻭﻷﻧﻪ ﻗﺪ ﻳﺠﻲﺀ ﻟﻨﻔﻞ ﻭﻳﺠﺐ ﺍﻟﺴﺘﺮ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻃﻠﺐ ﻇﻬﺮ ﺃﻣﺮﻩ‪ ،‬ﻭﺟﺎﺯ ﻏﻠﻘﻪ ﻋﻤﻦ ﺧﻴﻒ ﻣﻨﻪ ﺿﺮﺭﻩ ﻛﺘﻨﺠﻴﺲ ﻭﻫﺪﻡ ﻭﺳﺮﻗﺔ‬ ‫ﻭﺩﺧﻮﻝ ﻣﺸﺮﻙ)‪.(٢‬‬ ‫‪ / ! ٤٦٨‬أث ‪ + ‰y‬‬ ‫ﻳﻤﻨﻊ ﻣﺤﺪﺙ ﻛﺒﻨﺎﺀ ﺃﻭ ﻏﺮﺱ ﺃﻭ ﺭﺑﻂ ﺩﺍﺑﺔ ﺃﻭ ﻧﺠﺲ ﺑﺤﺮﻳﻤﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺒﻨﺎﺀ ﺃﻭ ﺍﻟﻐﺮﺱ ﺃﻭ ﺍﻟﺪﻭﺍﺏ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﺠﺪﻭﺍ ﺇﻻ ﺫﻟﻚ ﺃﻭ ﺭﺃﻭﺍ ﺍﻟﻤﺼﻠﺤﺔ‬ ‫ﻓﻴﻪ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻳﺤﺬﺭ ﺍﻟﺘﻨﺠﻴﺲ ﻟﺠﺪﺍﺭﻩ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻥ ﺍﺿﻄﺮ ﻋﺪﻭ ﺃﻭ ﺳﺒﻊ ﺃﻭ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻓﻠﻪ ﺭﺑﻂ ﺩﺍﺑﺘﻪ ﻓﻲ ﺣﺮﻳﻤﻪ‬ ‫‬‫ﺳﻴﻞ ﺃﻭ ﺣﺮﻳﻖ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻀﺎﺭ‬ ‫ﻭﺗﻨﺠﻴﺲ ﺣﺮﻳﻤﻪ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﻌﻠﺔ ﺃﺻﻠﺢ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﻧﺠﺲ‬ ‫ﻭﻏﻴﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻫﻮ ﻗﻮﻝ ﻟﻠﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺈﻏﻼﻕ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ ﻏﻴﺮ ﺃﻭﻗﺎﺕ‬ ‫‬ ‫ﻭﺣﻔﻈﺎ ﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺘﺎﻉ‪ ،‬ﻭﺗﺤﺮﺯ ﺍ ﻋﻦ ﻧﻘﺐ ﺑﻴﻮﺕ ﺍﻟﺠﻴﺮﺍﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﺧﻮﻓﺎ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﺻﻴﺎﻧﺔ ﻟﻬﺎ‬ ‫ﻣﻦ ﺳﺮﻗﺔ ﻣﺎ ﻓﻴﻬﺎ‪.‬‬ ‫ﺗﺤﺮﻳﻤﺎ ﺇﻏﻼﻕ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ﻷﻧﻪ ﻳﺸﺒﻪ ﺍﻟﻤﻨﻊ ﻣﻦ‬ ‫‬‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻗﻮﻝ ﺁﺧﺮ ﺇﻟﻰ ﺃﻧﻪ ﻳﻜﺮﻩ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﻤﻨﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﺣﺮﺍﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪K J I H G F E D C ﴿ :‬‬ ‫‪] \ [ Z YX W V U T S R Q PO N M L‬‬ ‫^ _ ` ‪] ﴾ b a‬ﺍﻟﺒﻘﺮﺓ‪ ،[١١٤ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢٢٨/٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١١/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣١٥/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪328‬‬ ‫‪  $/ ٤٦٩‬ا‪ +‬‬ ‫ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻫﻞ ﻫﻮ ﺳﺒﻌﺔ ﻋﺸﺮ ﻛﻤﺎ ﺻﺪﺭ ﺑﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺃﻭ ﺛﻤﺎﻧﻴﺔ‬ ‫ﻋﺸﺮ ﺫﺭﺍ ﻋﺎ‪ ،‬ﺃﻭ ﺃﺭﺑﻌﻮﻥ ﺃﻭ ﺛﻤﺎﻧﻮﻥ؟‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺣﺮﻳﻢ ﺍﻟﻤﺴﺠﺪ ﺫﺭﺍﻋﺎﻥ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻨﺠﻰ ﺗﺤﺖ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻓﻘﺪ ﺟﻤﻊ ﺑﻴﻦ ﺗﻨﺠﻴﺲ ﺣﺮﻳﻤﻪ ﻭﺍﻟﺘﻌﺮﻱ ﺇﻟﻰ ﺟﺪﺍﺭﻩ‪ ،‬ﻭﺃﻣﺎ ﺣﺮﻳﻢ ﺍﻟﻤﺴﺠﺪ ﻟﺒﻨﺎﺀ‬ ‫ﻣﺴﺠﺪ ﺁﺧﺮ‪ ،‬ﻓﻘﻴﻞ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺑﺤﻴﺚ ﺇﺫﺍ ﺳﻤﻊ ﺍﻟﺮﺟﻞ ﺍﻷﺫﺍﻥ ﺃﺭﺍﻕ ﺍﻟﺒﻮﻝ‬ ‫ﻭﺗﻮﺿﺄ ﺛﻢ ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻟﻢ ﻳﺪﺭﻙ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻳﻌﻨﻲ ﻟﻢ ﻳﺪﺭﻙ‬ ‫ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡ ﻣﻌﻬﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﺪﺭﻙ ﻣﺎ ﺑﻌﺪﻫﺎ ﺃﻭ ﻳﺴﺘﺪﺭﻙ ﻓﻬﻨﺎﻙ ﻳﺠﻮﺯ ﺑﻨﺎﺀ‬ ‫ﻣﺴﺠﺪ ﺁﺧﺮ‪ ،‬ﻭﺩﻭﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻗﺮﻳﺔ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺘﺮﺍﺀﻯ‬ ‫ﺍﻟﻤﺴﺠﺪﺍﻥ ﻓﻲ ﻗﺮﻳﺔ ﻓﻲ ﺍﻟﻌﻤﺎﺭﺓ ﺃﻭ ﻻ ﻳﺨﺮﺏ ﺍﻷﻭﻝ ﺑﻌﻤﺎﺭﺓ ﺍﻷﺧﻴﺮ ﺑﺘﺤﻮﻝ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻓﻼ ﺑﺄﺱ ﺑﺒﻨﺎﺋﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻥ ﻣﻦ ﺃﺭﺍﺩ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﻓﻲ ﻗﺮﻳﺔ ﻓﻴﻬﺎ ﻏﻴﺮﻩ ﻭﺧﺎﻑ ﺇﻥ ﺑﻨﺎﻩ‬ ‫ﺧﺮﺏ ﺍﻷﻭﻝ ﺟﺎﺯ ﺑﻨﺎﺅﻩ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪ ﺇﺿﺮﺍﺭ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺎﻑ ﺫﻟﻚ ﻓﻼ‬ ‫ﻳﻔﻌﻞ ﻭﺍﻟﻤﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺎ ﺇﺫﺍ ﻋﻤﺮ ﺧﺮﺏ ﻣﻘﺎﺑﻠﻪ‪ ،‬ﻭﺟﺎﺯ ﺑﻨﺎﺅﻩ ﻗﺮﺏ‬ ‫ﺁﺧﺮ ﻟﻤﻦ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﻭﺟﺪﺕ ﻣﺴﺎﺟﺪ ﻣﺘﺠﺎﻭﺭﺓ ﻓﻲ ﺍﻟﻘﺮﻯ ﻭﻟﻢ‬ ‫ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻧﻜﺎﺭ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٤٧٠‬اﻷذان ‪  / 6#‬وا‪,‬ﻼة ‪ 6#‬آ‪3‬‬ ‫ﻳﺠﻮﺯ ﺍﻷﺫﺍﻥ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﻟﺼﻼﺓ ﻓﻲ ﺁﺧﺮ ﻭﺇﻥ ﺑﻌﺪ ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻤﻨﺰﻝ‬ ‫ﻓﺒﻨﻲ ﺁﺧﺮ ﻭﺗﺮﻛﻮﺍ ﺍﻷﻭﻝ ﺟﺎﺯ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪﻭﺍ ﺧﺮﺍﺑﻪ‪ ،‬ﻭﺇﻥ ﺧﺮﺏ ﻣﺴﺠﺪ ﻭﻻ ﻣﺎﻝ‬ ‫ﻣﻮﺿﻌﺎ ﺑﻘﺮﺑﻪ ﺃﺟﻮﺩ ﻣﻨﻪ ﻭﺑﻨﻮﻩ ﺑﺎﺗﻔﺎﻗﻬﻢ ﺟﺎﺯ)‪.(٢‬‬ ‫‬‫ﻟﻪ ﻳﻌﻤﺮ ﺑﻪ ﻓﺎﺳﺘﺤﺴﻦ ﻋﻤﺎﺭﻩ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٥/٥‬ ‪ ،٣١٧‬ﺍﻹﻳﻀﺎﺡ ‪ ،١١/٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٧٨/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣١٧/٥‬‬ ‫‪329‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٤٧١‬ا  ‪ + J / K%‬‬ ‫ﻳﺤﺠﺮ ﻋﻠﻰ ﻣﻀﺮ ﺍﻟﻤﺴﺠﺪ ﺑﺈﺣﺪﺍﺙ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺣﺮﻳﻤﻪ‪ ،‬ﻓﺈﻥ ﺃﺩﺏ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﻫﺪﻡ ﺍﻟﻤﺼﻠﻰ ﻭﻟﻮ ﻓﻲ ﺍﻟﺪﺍﺭ ﻭﻻ ﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﻻ ﺗﻨﺠﺲ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻤﻨﺠﺲ‬ ‫ﺗﻄﻬﻴﺮ ﺍﻟﻤﺼﻞ ﺇﻥ ﻓﻌﻞ‪ ،‬ﻭﺭﺩﻫﺎ ﻟﻤﻜﺎﻧﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺣﺠﺎﺭﺓ ﻣﺴﺠﺪ‪ ،‬ﻭﻣﻦ ﻧﺠﺲ‬ ‫ﻃﺎﻫﺮﺍ ﻭﺃﺧﺮﺟﻪ ﻭﺗﺎﺏ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺩ ﺇﻥ ﻟﻢ‬ ‫‬‫ﺗﺮﺍﺑﺎ‪ ،‬ﺭﺩ ﺇﻟﻴﻪ ﻣﺜﻠﻪ‬ ‫ﻓﻴﻬﻤﺎ ﺣﺼﻰ ﺃﻭ ‬ ‫ﻳﺤﺘﺎﺟﺎ ﺇﻟﻴﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / ED+ / ٤٧٢‬د‪ 3‬ل ا‪  +‬و‪ /‬ﻻ ‪ED+‬‬ ‫ﻻ ﻳﺠﻌﻞ ﻣﺴﺠﺪ ﻣﻮﺿﻊ ﺣﻀﻮﺭ ﻟﻠﺼﺒﻴﺎﻥ‪ ،‬ﻭﻳﺤﺠﺮ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺪﺧﻠﻮﻩ‪،‬‬ ‫ﻭﻳﻤﻨﻊ ﻣﻨﻪ ﺍﻟﻤﺠﺎﻧﻴﻦ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻠﺨﺎﺋﻒ ﺃﻥ ﻳﻘﻌﺪ ﻓﻴﻪ‬ ‫ﻣﺎ ﻟﻢ ﻳﺆﺫ ﺍﻟﻤﺼﻠﻴﻦ ﻭﻳﺸﻐﻠﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺪﻭﺍﺏ ﺇﻥ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ ﺫﻟﻚ ﻭﻟﺰﻣﻬﻢ‬ ‫ﺇﺧﺮﺍﺝ ﺭﻭﺛﻬﺎ ﻭﺍﻟﺘﻄﻬﻴﺮ ﻣﺘﻰ ﻗﺪﺭﻭﺍ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻓﻴﻤﺎ ﺃﺣﺪﺛﺖ ﺍﻟﺪﻭﺍﺏ ﻋﻨﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣١٧/٥‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻬﻤﺎﻡ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻫﺆﻻﺀ ﺍﻟﻤﻜﺘﺒﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺠﺘﻤﻊ ﻋﻨﺪﻫﻢ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‬ ‫ﻟﻠﺘﻌﻠﻴﻢ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ‪ ،‬ﺇﺫ ﻫﻢ ﻻ ﻳﻘﺼﺪﻭﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻞ ﺍﻻﺭﺗﺰﺍﻕ‪ ،‬ﻭﻣﻌﻠﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻛﺎﻟﻜﺎﺗﺐ ﺇﻥ ﻛﺎﻥ ﺑﺎﻷﺟﺮ ﻻ ﻳﺠﻮﺯ ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺣﺴﺒﺔ ﷲ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺼﻞ ﻫﺬﺍ‪،‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻀﺮﻭﺭﺓ ﺍﻟﺤﺮ ﻭﻏﻴﺮﻩ ﻻ ﻳﻜﺮﻩ ﻭﺇﻻ ﻓﻴﻜﺮﻩ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ ﻛﻮﻧﻪ ﺑﺄﺟﺮ ﺃﻭ ﻏﻴﺮﻩ ﻓﻴﻨﺒﻐﻲ‬ ‫ﺣﻤﻠﻪ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺣﺴﺒﺔ‪ ،‬ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ ﺑﺄﺟﺮ ﻓﻼ ﺷﻚ ﻓﻲ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﺣﺴﺒﺔ ﻭﻻ ﺿﺮﻭﺭﺓ ﻳﻜﺮﻩ‪ ،‬ﻷﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻧﻔﺴﻪ ﻭﻣﺮﺍﺟﻌﺔ ﺍﻷﻃﻔﺎﻝ ﻻ ﺗﺨﻠﻮ ﻋﻤﺎ ﻳﻜﺮﻩ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﻭﻓﻲ ﺍﻟﺨﻼﺻﺔ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬ ‫ﻭﻛﺮﻩ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﺃﻥ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺭﻭﻯ ﺇﻥ ﺑﻠﻎ ﺍﻟﺼﺒﻲ ﻣﺒﻠﻎ ﺍﻷﺩﺏ‬ ‫ﺻﻐﻴﺮﺍ ﻻ ﻳﻘﺮ ﻓﻴﻪ ﻭﻳﻌﺒﺚ ﻓﻼ ﺃﺣﺐ ﺫﻟﻚ‪.‬‬ ‫‬‫ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺆﺗﻰ ﺑﻪ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻭﺍﻟﻤﺬﻫﺐ ﻋﻨﺪﻫﻢ ﻣﻨﻊ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻴﻪ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻈﻨﺔ ﻟﻠﻌﺒﺚ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺃﻡ ﻻ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻐﺎﻟﺐ ﻋﺪﻡ ﺗﺤﻔﻈﻬﻢ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬ ‫ﻭﻧﻘﻞ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻦ ﺍﻟﻘﻔﺎﻝ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻷﻏﻠﺐ ﻣﻦ‬ ‫ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻀﺮﺭ ﺑﺎﻟﻤﺴﺠﺪ ﻓﻴﺠﻮﺯ ﻣﻨﻌﻬﻢ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٦/٣٧‬ ‪.٢٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪330‬‬ ‫ﺩﺧﻮﻝ ﺃﻭ ﺧﺮﻭﺝ ﺃﻭ ﻭﻗﻮﻑ ﻓﻲ ﻣﺎﻝ ﺃﻭ ﻧﻔﺲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ ﺇﺩﺧﺎﻝ ﻣﺎﻝ‬ ‫ﻓﻴﻪ ﻣﻦ ﺧﻮﻑ ﻣﻄﺮ ﺃﻭ ﻋﺪﻭ ﻓﻤﺎ ﻟﻢ ﻳﺘﻮﻟﺪ ﻣﻦ ﺫﻟﻚ ﺿﺮ ﻭﻟﻮ ﻋﻠﻰ ﻋﻤﺎﺭﻩ ﻓﻼ‬ ‫ﺣﺪﻳﺪﺍ ﻓﻴﻪ ﺣﻴﺚ ﻳﺠﻮﺯ ﻟﻪ ﻓﻌﻘﺮ ﺇﻧﺴﺎ ﻧﺎ ﺃﻭ ﺩﺍﺑﺔ ﻓﻼ ﺿﻤﺎﻥ‬ ‫‬‫ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻭﺿﻊ‬ ‫ﻋﻠﻴﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٤٧٣‬د‪ 3‬ل ا‪+‬أة ا‪ +‬‬ ‫ﻻ ﺗﻤﻨﻊ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺗﺪﺧﻞ ﺑﺎﻟﺮﻳﺤﺔ ﺃﻭ ﺑﺎﻟﺰﻳﻨﺔ‬ ‫ﺍﻟﻔﺎﺧﺮﺓ ﻣﻦ ﺛﻮﺏ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺗﺨﺘﻠﻂ ﺑﺎﻟﺮﺟﺎﻝ ﺃﻭ ﺗﻜﺸﻒ ﻟﻬﻢ ﺃﻭ ﺗﺮﻓﻊ ﺻﻮﺗﻬﺎ‪،‬‬ ‫ﻭﻓﺮﻕ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻏﻴﺮﻫﻢ ﺑﻴﻦ ﺍﻟﺸﺎﺑﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻧﻈﺮ ﻓﻴﻪ ﺑﻌﺾ‪،‬‬ ‫ﻭﻋﻨﻪ ﮊ »ﺃﻧﻪ ﻗﺎﻝ ﻷﻡ ﺳﻌﻴﺪ‪ :‬ﺻﻼﺗﻚ ﻓﻲ ﺑﻴﺘﻚ ﺧﻴﺮ ﻣﻦ ﺻﻼﺗﻚ ﻓﻲ ﺣﺠﺮﺗﻚ‪،‬‬ ‫ﻭﺻﻼﺗﻚ ﻓﻲ ﺣﺠﺮﺗﻚ ﺧﻴﺮ ﻣﻦ ﺻﻼﺗﻚ ﻓﻲ ﺩﺍﺭﻙ‪ ،‬ﻭﺻﻼﺗﻚ ﻓﻲ ﺩﺍﺭﻙ ﺧﻴﺮ ﻣﻦ‬ ‫ﺻﻼﺗﻚ ﻓﻲ ﻣﺴﺠﺪ ﻗﻮﻣﻚ‪ ،‬ﻭﺻﻼﺗﻚ ﻓﻲ ﻣﺴﺠﺪ ﻗﻮﻣﻚ ﺧﻴﺮ ﻣﻦ ﺻﻼﺗﻚ ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﺍﻟﺠﻤﺎﻋﺔ«)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٧/٥‬ ‪ ،٣١٨‬ﺍﻹﻳﻀﺎﺡ ‪.١١/٣‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻬﻦ ﻓﻲ ﺑﻴﻮﺗﻬﻦ‪ ،‬ﻓﺬﻟﻚ ﻟﻬﻦ ﺃﻓﻀﻞ ﻣﻦ‬ ‫ﺻﻼﺗﻬﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﺕ ﺍﻟﻤﺮﺃﺓ ﺣﻀﻮﺭ ﺍﻟﻤﺴﺠﺪ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺷﺎﺑﺔ ﺃﻭ‬ ‫ﻛﺒﻴﺮﺓ ﻳﺸﺘﻬﻰ ﻣﺜﻠﻬﺎ ﻛﺮﻩ ﻟﻬﺎ ﺍﻟﺤﻀﻮﺭ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺠﻮﺯ ﺍ ﻻ ﺗﺸﺘﻬﻰ ﻟﻢ ﻳﻜﺮﻩ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺷﺎﺑﺔ ﻏﻴﺮ ﻓﺎﺭﻫﺔ ﻓﻲ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺸﺒﺎﺏ ﺟﺎﺯ ﻟﻬﺎ ﺍﻟﺨﺮﻭﺝ ﻟﺘﺼﻠﻲ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺑﺸﺮﻁ ﻋﺪﻡ‬ ‫ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺨﺸﻰ ﻣﻨﻬﺎ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺰﺍﺣﻢ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻣﺄﻣﻮﻧﺔ ﻣﻦ‬ ‫ﺗﻮﻗﻊ ﺍﻟﻤﻔﺴﺪﺓ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﻛﺮﻩ ﻟﻬﺎ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻨﺴﺎﺀ ﻳﺒﺎﺡ‬ ‫ﺳﺒﺒﺎ ﻟﻠﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻔﺘﻨﺔ ﻣﻨﻌﻦ ﻋﻦ ﺫﻟﻚ ﺣﻴﺚ ﻛﺎﻥ‬ ‫‬‫ﻟﻬﻦ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﺛﻢ ﻟﻤﺎ ﺻﺎﺭ‬ ‫ﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﻳﺘﺄﺧﺮﻭﻥ ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﻋﻮﺭﺍﺗﻬﻦ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٧/٣٧‬ ‪.٣١٨‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،١١/٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٦٨/١‬ ‪ ،٥٦٩‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺷﻴﺒﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺡ‪.٧٦٨٩ :‬‬ ‫‪331‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫‪ ٤٧٤‬د‪ 3‬ل ا‪`+‬ك ا‪ +‬‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﻣﺸﺮﻙ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﺴﺘﻈﻞ ﺑﻈﻠﻪ ﻣﻦ ﺧﺎﺭﺝ ﻭﻻ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺧﻠﻪ ﻟﺤﻜﻮﻣﺔ؛ ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻭﻻ ﻳﺘﺮﻛﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‬ ‫ﻳﺪﺧﻠﻮﻥ ﺍﻟﻤﺴﺎﺟﺪ ﺇﻻ ﻣﻦ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ :‬ﻻ ﻳﻤﻨﻊ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﻜﻢ‬ ‫ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺣﺎﺋﺾ ﻭﺟﻨﺐ ﻭﻛﺎﻓﺮ ﺇﻻ ﺍﻟﺤﺮﺍﻡ‪» ،‬ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻭﻓﺪ ﺛﻘﻴﻒ ﺍﻟﻤﺴﺠﺪ«)‪.(٢‬‬ ‫‪ ٤٧٥‬اﻹ‪I‬ار ‪ 6# ,+‬ا‪ +‬‬ ‫ﻧﺠﺴﺎ ﺃﺿﺮ ﺑﺄﻫﻠﻪ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ ﻓﻴﻪ ﻭﻳﻌﻤﺮﻭﻧﻪ‬ ‫‬‫ﺛﻮﺑﺎ‬ ‫ﻣﻦ ﻭﺿﻊ ﺑﻪ ‬ ‫ﻭﺍﻹﺿﺮﺍﺭ ﻳﻜﻮﻥ ﺑﺈﻓﺴﺎﺩ ﺫﻟﻚ ﺍﻟﺜﻮﺏ ﺻﻼﺓ ﻣﻦ ﻣﺴﻪ ﺃﻭ ﻛﺎﻥ ﻗﺪﺍﻣﻪ ﺑﻤﻘﺪﺍﺭ‬ ‫ﻳﻨﻘﻀﻬﺎ ﺃﻭ ﻋﻠﻰ ﺣﺼﻴﺮ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﺑﺈﺷﻐﺎﻟﻪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﺤﺮﺯ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺨﻮﻑ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺑﻨﻘﻠﻪ ﻣﻦ ﻣﻮﺿﻌﻪ ﻭﻣﺨﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻲﺀ ﻳﻀﻤﻨﻪ ﻣﺤﻮﻟﻪ ﺇﺫﺍ ﺿﺎﻉ‪،‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﻣﻦ ﺣﻮﻟﻪ ﻣﻦ ﻣﻜﺎﻧﻪ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺫﻟﻚ‪،‬‬ ‫)‪ (١‬ﻳﺮﻯ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺪﺧﻮﻝ ﺍﻟﺬﻣﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻣﻨﻊ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﺩﺧﻮﻝ ﺍﻟﺬﻣﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ ﻣﺴﻠﻢ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻣﺎ ﻟﻢ ﺗﺪﻉ ﺿﺮﻭﺭﺓ ﻟﺪﺧﻮﻟﻪ‬ ‫ﻛﻌﻤﺎﺭﺓ ﻭﺇﻻ ﻓﻼ‪.‬‬ ‫ﺟﻨﺒﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﻔﺎﺭ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﻳﻤﻜﻦ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻠﺒﺚ ﻓﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻛﺎﻧﻮﺍ ﻳﺪﺧﻠﻮﻥ ﻣﺴﺠﺪﻩ ﮊ ﻭﻻ ﺷﻚ ﺃﻥ ﻓﻴﻬﻢ ﺍﻟﺠﻨﺐ‪.‬‬ ‫ﻭﺃﻃﻠﻖ ﺍﻟﺮﺍﻓﻌﻲ ﻭﺍﻟﻨﻮﻭﻱ ﺭﺣﻤﻬﻤﺎ ﺍﷲ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻠﻜﺎﻓﺮ ﺃﻥ ﻳﺪﺧﻞ ﻣﺴﺎﺟﺪ ﻏﻴﺮ ﺍﻟﺤﺮﻡ ﺑﺈﺫﻥ‬ ‫ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺫﻟﻚ ﻓﻠﻴﺲ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻐﻴﺮ‬ ‫‬ ‫ﺟﺎﻫﻼ ﺑﺘﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻹﺫﻥ ﻓﻼ ﻳﻌﺰﺭ‪.‬‬ ‫ﺇﺫﻥ ﻋﺰﺭ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻳﺮﻯ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﺬﻣﻲ ﺩﺧﻮﻝ ﻣﺴﺎﺟﺪ ﺍﻟﺤﻞ )ﻭﻫﻲ ﻛﻞ ﻣﺴﺠﺪ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﺣﺮﻡ‬ ‫ﻣﻜﺔ( ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﺁﺧﺮ ﻟﻬﻢ ﺩﺧﻮﻟﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٢٢٠/٣٧‬ ‪.٢٢١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٣/٧‬ ‪ ،٢٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‬ ‫ﺍﻟﻤﺸﺮﻙ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺡ‪.١٦٢٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪332‬‬ ‫ﻭﺍﺣﺘﺮﺯ ﺑﺎﻟﻮﺿﻊ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻖ ﻓﺈﻧﻪ ﻏﻴﺮ ﺿﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺼﻠﻲ ﻣﻊ ﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﻟﻪ‪،‬‬ ‫ﺃﻋﻨﻲ‪ :‬ﻭﻗﺎﻳﺔ ﻟﺼﻼﺗﻪ‪ ،‬ﻓﻼ ﺗﻔﺴﺪ ﺑﻤﺮﻭﺭ ﻭﻻ ﺑﻨﺠﺲ ﻏﻴﺮ ﻣﺘﺼﻞ ﺑﻪ)‪.(١‬‬ ‫‪ / ٤٧٦‬و‪ 6# N‬ا‪ +‬‬ ‫ﻟﻘﻄﺔ ﺍﻟﻤﺴﺠﺪ ﻛﻐﻴﺮﻫﺎ ﻭﻣﺎ ﺗﺮﻙ ﻣﻤﺎ ﻟﻢ ﻳﻌﺘﺪ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻤﺴﺠﺪ ﻭﻋﻤﺎﺭﻩ ﺑﻪ‪،‬‬ ‫ﻓﺠﺎﺋﺰ ﺃﺧﺬﻩ ﻭﻣﺎ ﺍﻋﺘﻴﺪ ﻓﻴﻪ ﺫﻟﻚ ﻓﻠﻴﺤﻤﻞ ﻋﻠﻰ ﺃﻥ ﺻﺎﺣﺒﻪ ﺗﺮﻛﻪ ﻟﻠﻤﺴﺠﺪ ﻓﻼ‬ ‫ﺛﻮﺑﺎ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﻳﺸﻐﻞ ﺍﻟﻤﺼﻠﻲ ﻓﻠﻪ ﻋﺰﻟﻪ‬‫ﻳﺄﺧﺬﻩ ﺃﺣﺪ‪ ،‬ﻭﻣﻦ ﺭﺃﻯ ﻓﻴﻪ ‬ ‫ﻧﻌﻼ ﺃﻭ ‬ ‫ﻋﻨﻪ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺤﻮﻝ ﺑﺴﻂ ﻣﺴﺠﺪ ﺇﻟﻰ ﻏﻴﺮﻩ ﻭﺇﻥ ﻭﺟﺪ ﻓﻴﻪ‬ ‫ﻣﺎ ﻛﺎﻟﻨﻮﻯ ﺃﻭ ﺍﻟﺜﻤﺮ ﺃﻭ ﺍﻟﺤﻄﺐ ﻭﺭﻣﺎﻩ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺮﻛﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﺯ‬ ‫ﺿﻤﻦ‪.‬‬ ‫ﻭﺩﺧﻞ ﺑﺸﻴﺮ ﺍﻟﻤﺴﺠﺪ ﻳﺠﺮ ﺭﺩﺍﺀﻩ ﻓﺴﺪﻉ ﻗﺎﺭﻭﺭﺓ ﻓﻴﻪ ﻓﺎﻧﻜﺴﺮﺕ ﻭﺍﻧﺼﺐ‬ ‫ﻣﺎ ﻓﻴﻬﺎ ﻓﺎﻧﺼﺮﻑ ﻭﻟﻢ ﻳﻠﺰﻡ ﻧﻔﺴﻪ ﺿﻤﺎ ﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺾ ﻳﺨﺮﺝ ﺍﻟﺜﻮﺏ ﻭﻧﺤﻮﻩ ﻣﻦ‬ ‫ﻣﻮﺿﻌﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﺇﻻ ﺇﻥ ﺍﺗﺼﻞ‬ ‫‬‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﻟﺰﻭﻡ ﺍﻟﻀﻤﺎﻥ ﺇﻥ ﻭﺟﺪ‬ ‫ﺍﻟﺼﻒ ﺇﻟﻴﻪ ﻓﻠﻴﺰﻟﻪ ﻋﻦ ﻣﺤﻠﻪ ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٧٧‬د‪ 3‬ل ا ‪ VD‬وا‪ ˆo‬ا‪ +‬‬ ‫ﺣﺮﻡ‪ ،‬ﻭﺗﺤﺘﻤﻠﻪ ﺍﻟﻜﺮﺍﻫﺔ ﺑﺄﻥ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺘﺤﺮﻳﻢ‪،‬‬ ‫ﻳﻜﺮﻩ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬‬ ‫ﻭﻛﺬﺍ ﺍﺳﺘﻨﺎﺩ ﻣﺜﻞ ﺍﻟﺠﻨﺐ ﻋﻠﻰ ﺟﺪﺍﺭﻩ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣١٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١١/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣١٩/٥‬‬ ‫)‪ (٣‬ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻧﻪ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺠﻨﺐ ﻭﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﺤﺮﻡ ﻋﻠﻴﻬﻢ ﺍﻟﻤﻜﺚ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻛﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‬ ‫ﺍﻟﻌﺒﻮﺭ ﻓﻴﻪ ﺇﻥ ﺧﻴﻒ ﺗﻠﻮﻳﺚ ﺍﻟﻤﺴﺠﺪ ﻭﺇﻥ ﻟﻢ ﻳﺨﻒ ﺍﻟﺘﻠﻮﻳﺚ ﺟﺎﺯ ﺍﻟﻌﺒﻮﺭ‪.‬‬ ‫ﻭﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺇﺫﺍ ﺣﺎﺿﺖ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺟﻨﺐ‪ ،‬ﻭﻫﻤﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻥ =‬ ‫‪333‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻣﺜﻠﻪ ﻫﻮ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻭﺍﻷﻗﻠﻒ ﺍﻟﺒﺎﻟﻎ ﻏﻴﺮ ﺗﺎﺋﺐ ﻭﻏﻴﺮ ﻣﻌﺬﻭﺭ ﻭﻛﺮﻩ‬ ‫ﺣﺬﺭﺍ‬ ‫ﺍﻟﺮﺑﻴﻊ ﺍﺳﺘﻨﺎﺩ ﺍﻟﻤﺸﺮﻙ ﻋﻠﻰ ﺟﺪﺍﺭ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺧﺎﺭﺝ ﻭﻗﻌﻮﺩﻩ ﻓﻲ ﻇﻠﻪ ‬ ‫ﺑﺪ ﻣﻦ ﺗﻨﺠﻴﺴﻪ ﻟﻮ ﺩﺧﻠﻪ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺩﺧﻮﻟﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻣﻦ ﺗﻨﺠﻴﺴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ‬ ‫ﻳﺒﻘﻴﺎ ﻓﻴﻪ ﻭﻫﻤﺎ ﻋﻠﻰ ﻣﺎ ﻫﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳﺨﺮﺟﺎ ﻣﻨﻪ ﺣﺘﻰ ﻳﻄﻬﺮ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻧﺺ‬‫=‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻻﻋﺘﻜﺎﻑ ﻻ ﻳﻔﺴﺪ ﺑﺎﻻﺣﺘﻼﻡ‪ ،‬ﺛﻢ ﺇﻥ ﺃﻣﻜﻨﻪ ﺍﻻﻏﺘﺴﺎﻝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻏﻴﺮ‬ ‫ﺃﻥ ﻳﺘﻠﻮﺙ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﻴﺨﺮﺝ ﻭﻳﻐﺘﺴﻞ ﻭﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﺫﺍ ﺣﺎﺿﺖ ﺍﻟﻤﺮﺃﺓ ﻭﻫﻲ ﻓﻲ ﻣﺴﺠﺪ ﺍﻋﺘﻜﺎﻓﻬﺎﻗﺒﻞ ﺇﺗﻤﺎﻡ ﻣﺎ ﻧﻮﺗﻪ ﺃﻭ ﻧﺬﺭﺗﻪ ‬ ‫ﻭﺟﻮﺑﺎ ﻣﻨﻪ ﻭﻋﻠﻴﻬﺎ ﺣﺮﻣﺔ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻓﻼ ﺗﻔﻌﻞ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ ﺍﻟﻤﻌﺘﻜﻒ ﻣﻦ ﺟﻤﺎﻉ ﺃﻭ‬‫‬‫ﺧﺮﺟﺖ‬ ‫ﻓﻮﺭﺍ ﻟﻤﻌﺘﻜﻔﻬﺎ ﻟﻠﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺒﻨﺎﺀ‪:‬‬ ‫ﻣﻘﺪﻣﺎﺗﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻣﻦ ﺣﻴﻀﻬﺎ ﺭﺟﻌﺖ ‬ ‫ﺍﻹﺗﻴﺎﻥ ﺑﺒﺪﻝ ﻣﺎ ﺣﺼﻞ ﻓﻴﻪ ﺍﻟﻤﺎﻧﻊ ﻭﺗﻜﻤﻴﻞ ﻣﺎ ﻧﺬﺭﺗﻪ ﻭﻟﻮ ﺃﺧﺮﺕ ﺭﺟﻮﻋﻬﺎ ﺇﻟﻴﻪ ﻭﻟﻮ ﻧﺎﺳﻴﺔ ﺃﻭ‬ ‫ﻣﻜﺮﻫﺔ ﺑﻄﻞ ﺍﻋﺘﻜﺎﻓﻬﺎ ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘﺄﻧﻔﻪ‪.‬‬ ‫‬ ‫ﻣﻌﺘﻜﻔﺎ ﻓﺴﺪ ﺍﻋﺘﻜﺎﻓﻪ ﻭﺍﺑﺘﺪﺃﻩ ﺑﻌﺪ ﺃﻥ ﻳﻐﺘﺴﻞ‪ ،‬ﺇﺫ ﻳﺤﺮﻡ‬‫ﻭﺇﺫﺍ ﺃﺟﻨﺐ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻛﺎﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻌﺘﻜﻒ ﻣﻦ ﺃﻫﻠﻪ ﺑﺎﻟﻠﻴﻞ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻣﻨﻬﻦ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﺮﺟﻞ ﺃﻥ ﻳﻤﺲ ﺍﻣﺮﺃﺗﻪ‬ ‫ﻭﻫﻮ ﻣﻌﺘﻜﻒ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﺫﺍ ﻃﺮﺃ ﺍﻟﺤﻴﺾ ﻭﺟﺐ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺠﻨﺎﺑﺔ ﺇﻥ ﺗﻌﺬﺭ ﺍﻟﻐﺴﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻟﺤﺮﻣﺔ ﺍﻟﻤﻜﺚ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﺠﻨﺐ‪ ،‬ﻓﻠﻮ ﺃﻣﻜﻦ ﺍﻟﻐﺴﻞ ﻓﻴﻪ ﺟﺎﺯ ﺍﻟﺨﺮﻭﺝ ﻟﻪ ﻭﻻ ﻳﻠﺰﻡ‪،‬‬ ‫ﺑﻞ ﻳﺠﻮﺯ ﺍﻟﻐﺴﻞ ﻓﻴﻪ ﻭﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺒﺎﺩﺭ ﺑﻪ ﻛﻴﻼ ﻳﺒﻄﻞ ﺗﺘﺎﺑﻊ ﺍﻋﺘﻜﺎﻓﻪ‪ ،‬ﻭﻻ ﻳﺤﺴﺐ ﺯﻣﻦ ﺍﻟﺤﻴﺾ‬ ‫ﻭﻻ ﺍﻟﺠﻨﺎﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻻﻋﺘﻜﺎﻑ ﻟﻤﻨﺎﻓﺎﺗﻬﻤﺎ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺇﺫﺍ ﺃﺟﻨﺐ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺮﺍﻋﻲ ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ ﺇﻟﻰ‬ ‫ﺍﻟﺨﺮﻭﺝ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻧﻪ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ ﺍﻟﻤﻌﺘﻜﻔﺔ ﺃﻥ ﺗﺘﺤﻴﺾ ﻓﻲ ﺧﺒﺎﺀ ﻓﻲ ﺭﺣﺒﺔ ﺍﻟﻤﺴﺠﺪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻨﺬﻭﺭﺍ ﺭﺟﻌﺖ‬ ‫‬‫ﻟﻪ ﺭﺣﺒﺔ ﻭﺃﻣﻜﻦ ﺫﻟﻚ ﺑﻼ ﺿﺮﺭ ﻭﺇﻻ ﻓﻔﻲ ﺑﻴﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﻃﻬﺮﺕ ﻭﻛﺎﻥ ﺍﻻﻋﺘﻜﺎﻑ‬ ‫ﻓﺄﺗﻤﺖ ﺍﻋﺘﻜﺎﻓﻬﺎ ﻭﻗﻀﺖ ﻣﺎ ﻓﺎﺗﻬﺎ ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﻭﻓﻲ ﺟﻮﺍﺯ ﻣﺒﻴﺖ ﺍﻟﺠﻨﺐ ﻓﻴﻪ ﻣﻄﻠﻘﺎ ﺑﻼ ﺿﺮﻭﺭﺓ ﺭﻭﺍﻳﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﻥ‬ ‫ﻣﺴﺎﻓﺮﺍ ﺃﻭ ﻣﺠﺘﺎﺯ ﺍ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻑ ﺍﻟﺠﻨﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ‬‫‬‫ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺠﺪ ﻣﻜﺎ ﻧﺎ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻐﺴﻞ ﻭﻻ ﺍﻟﻮﺿﻮﺀ ﺗﻴﻤﻢ ﺛﻢ ﺃﻗﺎﻡ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺿﺄ ﺍﻟﺠﻨﺐ ﻓﻠﻪ ﺍﻟﻠﺒﺚ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢١٨/٣٧‬ ‪.٢١٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪334‬‬ ‫ﺃﺟﻨﺐ ﻓﻼ ﻳﺪﺧﻠﻪ ﺣﺘﻰ ﻳﻐﺘﺴﻞ ﺃﻭ ﻳﺘﻴﻤﻢ ﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﺯﻋﻢ‬ ‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻴﻤﻢ ﻭﻳﺪﺧﻠﻪ ﻭﻟﻮ ﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻧﺰﻟﺖ ﻋﻠﻴﻪ‬ ‫ﺟﻨﺎﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻠﻴﺨﺮﺝ ﻣﻨﻪ‪ ،‬ﻭﺭﺧﺺ ﻟﻪ ﺃﻥ ﻳﻘﻌﺪ ﻓﻴﻪ ﺃﻭ ﻳﺮﻗﺪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻻ ﻳﺼﻞ ﺍﻟﻨﺠﺲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﻌﻞ ﻗﺎﺋﻠﻪ ﻻ ﻳﺮﻯ ﺍﻟﻘﻴﺎﺱ ﻷﻥ ﺍﻟﻨﻬﻲ ﻭﺭﺩ ﻓﻲ‬ ‫ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺠﻨﺐ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺩﺧﻠﻪ ﻭﻫﻮ ﻏﻴﺮ ﺟﻨﺐ ﻓﻠﻢ ﻳﻘﺴﻪ ﺑﻌﺪ ﺇﺟﻨﺎﺑﻪ‬ ‫ﺟﻨﺒﺎ ﻳﻠﺰﻣﻪ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﺔ‬ ‫ﺟﻨﺒﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻛﺪﺍﺧﻠﻪ ‬ ‫ﻓﻴﻪ ﻋﻠﻰ ﻣﻦ ﺩﺧﻠﻪ ‬ ‫ﺣﺼﻮﻝ ﺍﻟﺠﻨﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ)‪.(١‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺐ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﻓﻘﻮﻡ ﻣﻨﻌﻮﺍ‬ ‫ﺫﻟﻚ ﺑﺈﻃﻼﻕ ﻟﻨﻬﻲ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻡ ﻣﻨﻌﻮﺍ ﺫﻟﻚ ﺇﻻ ﻟﻌﺎﺑﺮ ﻓﻴﻪ ﻻ ﻣﻘﻴﻢ‪،‬‬ ‫ﻭﻗﻮﻡ ﺃﺑﺎﺣﻮﺍ ﺫﻟﻚ ﻟﻠﺠﻤﻴﻊ‪.‬‬ ‫ﻭﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺃﺻﺤﺎﺏ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻷﺧﻴﺮﻳﻦ ﺗﺮﺩﺩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪~ } | { z y x w v u t s‬‬ ‫ﮯ ¡ ‪] ﴾ … ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪ ،[٤٣ :‬ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﻣﺠﺎﺯ ﺣﺘﻰ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺤﺬﻭﻑ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻻ ﻳﻜﻮﻥ‪.‬‬ ‫ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻵﻳﺔ ﻣﺤﺬﻭﻑ ﻣﻌﻨﺎﻩ ﻻ ﺗﻘﺮﺑﻮﺍ ﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﺳﺘﺜﻨﻰ ﻋﺎﺑﺮ‬ ‫ﺳﺒﻴﻞ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺮﺏ ﻣﻮﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻵﻳﺔ ﻣﺤﺬﻭﻑ‬ ‫ﻭﻫﻲ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺟﻌﻞ ﺍﻟﻌﺎﺑﺮ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﺬﻱ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﻭﻫﻮ‬ ‫ﺟﻨﺐ‪ ،‬ﻓﻤﻦ ﺭﺃﻯ ﺃﻥ ﻓﻲ ﺍﻵﻳﺔ ﻣﺤﺬﻭﻓﺎ ﺃﺟﺎﺯ ﺍﻟﻤﺮﻭﺭ ﻟﻠﺠﻨﺐ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪،‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺮ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﻋﻨﺪﻩ ﻓﻲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺠﻨﺐ ﺍﻹﻗﺎﻣﺔ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ .‬ﺍﻹﻳﻀﺎﺡ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٩/٥‬ ‪ ،٣٢٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٣ ،٢٢/٧‬ﺍﻹﻳﻀﺎﺡ ‪.١٢/٣‬‬ ‫)‪ ١٨٧/١ (٢‬ ‪.١٨٨‬‬ ‫‪335‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪./ ٤٧٨‬ة او ‪  +‬و‪D/ H/‬‬ ‫ﻣﻦ ﺣﺼﺮﻩ ﻋﺪﻭ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺟﺎﺯ ﻣﻘﺎﺗﻠﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻘﺎﺗﻠﺔ ﺍﻟﻌﺪﻭ ﻣﻦ ﻓﻮﻕ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻳﺤﺬﺭ ﻣﻦ ﻓﺴﺎﺩﻩ ﻭﻻ ﻳﺮﻣﻰ ﺑﺤﺠﺎﺭﺗﻪ؛ ﺃﻱ‪ :‬ﺍﻟﺤﺠﺎﺭﺓ ﺍﻟﺘﻲ ﻋﻠﻴﻪ‬ ‫ﻓﻀﻠﺖ ﻋﻦ ﺑﻨﺎﺋﻪ ﺃﻭ ﺣﻔﻈﺖ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﺇﻥ ﺟﻌﻠﺖ ﻟﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺤﺠﺎﺭﺓ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻓﻴﻪ ﺃﻭ ﻋﻠﻴﻪ ﻛﻤﺎﻝ ﻟﻪ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺍﻟﻘﺘﺎﻝ ﺑﺤﺠﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﺑﻼ ﻫﺪﻡ ﺟﺪﺍﺭ ﺃﻭ ﺳﻘﻒ ﺇﻟﻴﻬﺎ ﺇﺫﺍ‬ ‫ﺍﺿﻄﺮ ﺇﻟﻰ ﺫﻟﻚ ﻋﺎﻣﺮﻭﻩ ﺃﻭ ﻣﻦ ﺍﻟﻤﺠﻲﺀ ﺇﻟﻴﻪ ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ‬ ‫‬ ‫ﺣﻼﻻ ﻟﻪ‪،‬‬‫ﺍﻟﻘﺘﺎﻝ ﺑﻬﺎ ﻭﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻭﻟﻢ ﻳﻜﻦ ﺑﺘﻠﻚ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻘﺘﺎﻝ ﺑﻬﺎ ﻷﻥ‬ ‫ﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ ﻃﺎﻋﺔ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻃﺎﻋﺔ‬ ‫ﺑﻤﻌﺼﻴﺔ)‪.(١‬‬ ‫ﻭﺇﺫﺍ ﺧﺎﻑ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻣﻦ ﻋﺪﻭﻫﻢ ﻭﺍﻟﺘﺠﺆﻭﺍ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻧﻘﻠﻮﺍ ﺇﻟﻴﻪ ﺍﻟﺠﻨﺪﻝ ﻭﻏﻴﺮﻩ‪ ،‬ﻟﻴﺤﺎﺭﺑﻮﺍ ﺑﻪ‪ ،‬ﻓﺎﻻﺿﻄﺮﺍﺭ ﻏﻴﺮ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻷﻥ‬ ‫ﺍﻟﻤﺴﺎﺟﺪ ﺟﻌﻠﺖ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺃﺳﺒﺎﺏ ﺍﻵﺧﺮﺓ‪ ،‬ﻣﻦ ﺍﺿﻄﺮ ﻭﻓﻌﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻓﺎﻟﺘﻮﺑﺔ ﺗﺠﺰﻳﻬﻢ‪ ،‬ﻣﺎ ﻟﻢ ﺗﺜﺒﺖ ﻣﻦ ﻓﻌﻠﻬﻢ ﻣﻀﺮﺓ‪ ،‬ﻓﺈﻥ ﺃﺿﺮ ﺷﻲﺀ ﻣﻦ ﻓﻌﻠﻬﻢ‪،‬‬ ‫ﻓﻌﻠﻴﻬﻢ ﺇﺯﺍﻟﺔ ﺍﻟﻀﺮﺭ)‪.(٢‬‬ ‫‪ ٤٧٩‬إد ا‪D‬ر ‪ 6#‬ا‪ +‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﺗﻮﺟﺪ ﻧﺎﺭ ﻓﻲ ﻛﺎﻧﻮﻥ ﺇﻥ ﺭﺋﻲ ﺻﻼﺣﻬﺎ‪ ،‬ﻭﺃﺟﻴﺰ ﺇﻳﻘﺎﺩﻫﺎ ﻓﻲ ﺃﺭﺿﻪ‬ ‫ﻟﺼﻼﺡ‪ ،‬ﻭﻳﺤﺬﺭ ﺃﻥ ﺗﺤﺮﻕ ﺍﻟﺤﺼﻴﺮ ﻭﻧﺤﻮﻩ ﻭﻳﺰﺍﻝ ﺍﻟﺮﻣﺎﺩ‪ ،‬ﻭﻻ ﻳﺮﻣﻰ ﻓﻲ ﻧﺎﺭﻩ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻧﺎﺭ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻳﻠﻘﻰ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻗﻤﻞ‪ ،‬ﻭﻻ ﻳﺮﻣﻰ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٠/٥‬ ‪ ،٣٢١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢ ٠/٧‬ﺍﻹﻳﻀﺎﺡ ‪.١٢/٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪336‬‬ ‫ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺇﻟﻘﺎﺀﻩ ﻓﻲ ﻧﺎﺭ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺭﻣﻴﻪ ﻓﻲ ﺍﻷﺭﺽ‪،‬‬ ‫ﻭﻋﻦ ﺑﻌﺾ‪ :‬ﻳﺮﻣﻰ ﻭﻳﻠﻘﻰ ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﻳﻘﺘﻞ)‪.(١‬‬ ‫‪ ٤٨٠‬و‪ EI‬اوا‪ „o‬ا‪ $k‬وا‪ 6# $DD+‬ا‪ +‬‬ ‫ﻻ ﻳﻮﺿﻊ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺭﺍﺋﺤﺔ ﻧﺘﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﻧﺘﻦ ﺍﻟﻤﺴﺠﺪ ﻟﺰﻣﻪ ﺃﻥ ﻳﻄﻴﺒﻪ‬ ‫ﻃﻴﺒﺎ‪ ،‬ﻭﺃﺟﻴﺰ ﻟﻘﻮﻝ ﺟﺎﺑﺮ ﺍﻟﺪﺍﻝ‬ ‫ﺑﺎﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﻻ ﻳﻮﺿﻊ ﺍﻟﺒﺨﻮﺭ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﺇﺫ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺟﻌﻠﺘﻢ ﺍﻟﺨﻠﻮﻕ ﻓﻲ ﻣﺴﺎﺟﺪﻛﻢ‪ ،‬ﻭﻷﻧﻪ ﮊ‬ ‫ﻃﻴﺒﺎ ﻣﻊ ﺃﻧﻬﺎ ﻻ ﻧﺘﻦ ﻓﻴﻬﺎ ﺑﻞ ﺟﻌﻠﻪ ﺑﻌﺪ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺟﻌﻞ ﻣﻜﺎﻥ ﺍﻟﻨﺨﺎﻣﺔ ‬ ‫ﺍﻟﻤﺎﻧﻊ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﻌﻞ ﻭﺟﻬﻪ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﻟﻮ ﺃﺩﺭﻙ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﻨﺴﺎﺀ‬ ‫ ﺗﻌﻨﻲ‪ :‬ﻣﻦ ﺍﻟﻄﻴﺐﻟﻤﻨﻌﻬﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﻱ‪ :‬ﻟﻤﻨﻊ ﺍﻟﻤﺘﻄﻴﺒﺔ ﻣﻨﻬﻦ ﻟﺌﻼ ﻳﺸﻐﻠﻦ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻓﻴﻪ ﻷﻧﻪ ﻟﻴﺲ ﺍﻟﻄﻴﺐ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺮﺃﺓ ﻛﺎﻟﻄﻴﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻟﻄﻴﺐ‬ ‫ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻣﻨﻬﺎ ﺩﻭﻥ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫‪ ٤٨١‬ا‪ e‬د ‪ 6#‬ا‪  +‬و‪ DH‬ا‪oD‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺮﻗﻮﺩ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻟﻠﻤﺴﺎﻓﺮ‪ ،‬ﻭﺭﺧﺺ ﻟﻤﻘﻴﻢ ﺃﺭﺍﺩ ﺣﻀﻮﺭ‬ ‫ﺟﻤﺎﻋﺔ ﻟﻠﺼﻼﺓ ﺃﻭ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺧﺎﻑ ﻓﻮﺗﻬﺎ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﺎﻡ ﺇﻥ ﺃﺿﺮ‬ ‫ﺑﺄﻫﻞ ﺍﻟﻤﺠﻠﺲ ﺑﻔﺴﻮﻩ ﺃﻭ ﻏﻄﻴﻄﻪ ﺃﻭ ﺑﺪﻋﺎﺀ ﺣﺎﻟﻪ ﺇﻟﻰ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﺈﻥ ﺣﺎﻝ ﺍﻟﻨﺎﺋﻢ‬ ‫ﺗﺪﻋﻮ ﺇﻟﻰ ﺍﻟﻨﻮﻡ‪ ،‬ﺃﻭ ﺑﻜﺸﻒ ﻋﻮﺭﺗﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﻨﺒﻪ ﻟﻤﻌﺮﻭﻑ ﺩﺧﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﻩ ﺍﻟﻨﻮﻡ ﻷﻧﻪ ﻏﺎﺋﺐ‬ ‫ﺑﻨﻮﻣﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﺒﻪ ﺍﻟﻨﺎﺋﻢ ﻟﺼﻼﺓ ﺃﻭ ﻟﻤﻀﺮﺓ ﺗﺼﻴﺒﻪ ﺃﻭ ﺗﺼﻴﺐ ﻏﻴﺮﻩ ﻣﻨﻪ ﺃﻭ ﻟﻄﻌﺎﻡ‬ ‫ﺃﻭ ﻟﻨﻮﻣﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻃﺮﻳﻖ ﺃﻭ ﺑﺎﺏ ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺃﻭ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﺃﻭ ﻓﻲ ﺍﻟﻀﺤﻰ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢١/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ١٢/٣‬ ‪ ،١٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٦٩/١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢١/٥‬ ‪ ،٣٢٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٨٠/٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ،٥٦٣/١‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ‬ ‫ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ‪ ،‬ﺡ‪ ،٤٦٧ :‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﺡ‪.٧٦٨٤ :‬‬ ‫‪337‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺑﻴﻦ ﺷﻤﺲ ﻭﻇﻞ ﺑﻌﻀﻪ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ﻭﺑﻌﻀﻪ ﻓﻲ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺒﻪ ﻟﻠﺼﻼﺓ‬ ‫ﻷﻧﻪ ﻻ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﺃﻣﺎ ﺗﻨﺒﻴﻬﻪ ﻟﻤﻀﺮﺓ ﺗﻠﺤﻘﻪ ﺇﻥ ﻟﻢ ﻳﻨﺘﺒﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺠﻴﺔ‪،‬‬ ‫ﻭﺇﻣﺎ ﻟﻤﻀﺮﺓ ﺗﺼﻴﺐ ﻏﻴﺮﻩ ﻣﻨﻪ ﻓﺈﻧﻪ ﻭﻟﻮ ﻟﻢ ﻳﺨﺎﻃﺐ ﺑﻬﺎ ﻓﺈﻧﻪ ﻳﻨﺒﻪ ﻟﻬﺎ ﻟﺤﺮﻣﺔ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﺗﻌﺮﺽ ﻟﻠﻨﻮﻡ ﺣﻴﺚ ﻳﻀﺮ ﻏﻴﺮﻩ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻣﺨﺎﻃﺐ‬ ‫‬‫ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻻ‬ ‫ﺑﺘﻌﺮﺿﻪ ﺑﺎﻟﺬﺍﺕ ﻭﺑﻤﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻨﻮﻡ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﻧﻮﻡ ﺍﻟﻤﻘﻴﻢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﻗﺎﺋﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‬ ‫ﺍﻟﻨﻮﻡ ﻓﻴﻪ ﻭﻟﻮ ﻟﻤﻘﻴﻢ ﻭﻟﻮ ﺑﺪﻭﻥ ﺍﻧﺘﻈﺎﺭ ﺻﻼﺓ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﺿﺮﺍﺭ)‪.(١‬‬ ‫ز ‪ #+‬أن ‪ 6# S‬ا‪ +‬‬‫‪ / ٤٨٢‬‬ ‫ﻻ ﻳﻄﺒﺦ ﺑﻪ ﻣﺴﺎﻓﺮ ﻃﻌﺎﻣﻪ‪ ،‬ﺃﻭ ﻳﺨﺒﺰﻩ‪ ،‬ﺃﻭ ﻳﻘﻠﻴﻪ ﺃﻭ ﻳﺸﻮﻳﻪ ﺃﻭ ﻳﻔﻌﻞ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬ ‫ﺳﻼﺣﺎ‪ ،‬ﻭﺟﻮﺯ ﺫﻟﻚ ﺇﻥ ﺍﺿﻄﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ ﻓﻴﻪ‬ ‫‬‫ﺃﻭ ﻳﺨﺰﻥ ﻓﻴﻪ ﻣﺎﻟﻪ ﻭﻟﻮ‬ ‫ﺣﻴﻮﺍ ﻧﺎ‪ ،‬ﻭﺟﺎﺯ ﻟﻠﻀﻴﻒ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﻳﻔﻌﻼ ﻓﻴﻪ ﺫﻟﻚ ﻛﻠﻪ ﺇﻻ ﺣﻴﻮﺍﻧﻬﻤﺎ ﻓﻼ‬ ‫ﻳﺪﺧﻼﻩ ﻓﻴﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٨٣‬إ‪`5‬د ا` ‪ 6#‬ا‪ +‬‬ ‫ﺫﻛﺮ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺇﻧﺸﺎﺩ ﺍﻟﺸﻌﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻣﻦ ﺃﻧﺸﺪﻩ ﻗﻴﻞ‬ ‫ﻟﻪ‪ :‬ﻗﺺ ﺍﷲ ﻓﺎﻙ‪ ،‬ﻭﻣﺮ ﻋﻤﺮ ‪ ƒ‬ﺑﺤﺴﺎﻥ ﻳﻨﺸﺪ ﻓﻴﻪ ﻓﻠﺤﻆ ﺇﻟﻴﻪ ﺃﻭ ﻧﻬﺎﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻛﻨﺖ ﺃﻧﺸﺪ ﻓﻴﻪ ﻋﻨﺪ ﻣﻦ ﻫﻮ ﺧﻴﺮ ﻣﻨﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻟﺘﺄﺗﻴﻦ ﺑﺼﺤﺔ ﺫﻟﻚ ﻭﺇﻻ ﻋﻠﻮﺗﻚ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٢/٥‬ ‪.٣٢٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١٣/٣‬‬ ‫)‪ (٣‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺒﺮﺓ ﺑﻤﻀﻤﻮﻥ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺴ ﻨﺎ ﺟﺎﺯ ﺇﻧﺸﺎﺩﻩ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﺇﻻ ﻓﻼ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺃﺧﺮﺝ ﺍﻟﻄﺤﺎﻭﻱ ﻓﻲ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ »ﺃﻧﻪ ﮊ ﻧﻬﻰ ﺃﻥ ﺗﻨﺸﺪ‬ ‫ﺍﻷﺷﻌﺎﺭ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺃﻥ ﻳﺒﺎﻉ ﻓﻴﻪ ﺍﻟﺴﻠﻊ‪ ،‬ﻭﺃﻥ ﻳﺘﺤﻠﻖ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺼﻼﺓ« ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻣﻨﺒﺮﺍ ﻳﻨﺸﺪ ﻋﻠﻴﻪ =‬ ‫)‪ ١٣٩/٢‬ ﻁ ﺍﻟﺤﻠﺒﻲ( ﺛﻢ ﻭﻓﻖ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﻭﺭﺩ ﺃﻧﻪ ﮊ »ﻭﺿﻊ ﻟﺤﺴﺎﻥ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪338‬‬ ‫ﺑﺎﻟﺪﺭﺓ‪ ،‬ﻓﺎﺳﺘﺸﻬﺪ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺸﻬﺪﻭﺍ ﻟﻪ‪ ،‬ﻓﺄﻣﺴﻚ ﻋﻨﻪ ﻭﺭﻭﻱ‪» :‬ﺃﻧﻪ ﮊ‬ ‫ﻣﻨﺒﺮﺍ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﻟﺸﻌﺮ«)‪ ،(١‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻤﻨﻊ ﻣﻨﻪ ﻣﻦ ﻳﻤﺪﺡ ﻣﻦ‬ ‫ﺑﻨﻰ ﻟﺤﺴﺎﻥ ‬ ‫ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻤﺪﺡ‪ ،‬ﺃﻭ ﻳﺬﻡ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺬﻡ‪ ،‬ﺃﻭ ﻳﺬﻛﺮ ﺍﻟﻨﺴﺎﺀ ﻳﺸﻐﻞ ﺍﻟﻘﻠﻮﺏ‪،‬‬ ‫ﺃﻭ ﻳﻨﺸﺪ ﺑﺈﻟﺤﺎﻥ ﻭﺯﻳﺎﺩﺓ ﺣﺮﻭﻑ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﻣﻨﻪ ﻣﻦ ﻳﻨﺸﺪ ﺷﻌﺮ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻮﻋﻈﺔ‪،‬‬ ‫ﻭﻣﺪﺡ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻣﺎ ﻳﺤﺚ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺃﻭ ﻳﺤﺬﺭ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﺑﺪﻭﻥ ﺍﻹﻟﺤﺎﻥ ﻭﺍﻟﺰﻳﺎﺩﺓ)‪.(٢‬‬ ‫ﻭﺍﻟﺮﺍﺟﺢ ﻓﻲ ﻫﺬﺍ‪ :‬ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺍﻟﺸﻌﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻳﻤﺪﺡ ﺑﻪ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ‬ ‫ﺍﻟﻤﺪﺡ‪ ،‬ﺃﻭ ﻳﺬﻡ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺬﻡ‪ ،‬ﺃﻭ ﻳﺬﻛﺮ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻳﺸﻐﻞ ﺑﺬﻛﺮﻫﻦ ﻗﻠﻮﺏ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻭ ﻳﺰﻳﺪ ﺑﺄﻟﺤﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﻣﻌﻨﺎ ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺤﻜﻤﺔ ﺃﻭ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻱ ﻓﻦ ﻛﺎﻥ‪ ،‬ﺃﻭ ﻳﻤﺪﺡ‬ ‫ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﺃﻭ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺷﻌﺮ ﻓﻴﻪ ﺗﺸﻮﻳﻖ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﺃﻭ ﺗﺤﺬﻳﺮ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻭ ﻳﺤﺚ ﻓﻴﻪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﺃﻭ ﻧﻬﻲ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﺃﻭ ﻣﻌﻨﻰ ﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻟﻢ ﻳﺰﺩ ﻓﻴﻪ ﺣﺮﻭﻓﺎ ﺃﻭ ﺃﻟﺤﺎ ﻧﺎ ﻋﻨﺪ ﺇﻧﺸﺎﺩﻩ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ‬ ‫ﻓﻴﻤﺎ ﻣﻌﻨﺎ)‪.(٣‬‬ ‫ﺍﻟﺸﻌﺮ« ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ٢٨٠/٥‬ ﺗﺤﻘﻴﻖ ﻋﺰﺕ ﻋﺒﻴﺪ ﺩﻋﺎﺱ( ﺑﺤﻤﻞ ﺍﻷﻭﻝ ﻋﻠﻰ‬‫=‬ ‫ﻣﺎ ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﻬﺠﻮﻩ ﺑﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ﺣﺘﻰ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻓﻴﻪ‬ ‫‬ ‫ﻣﺘﺸﺎﻏﻼ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻴﻊ ﻓﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻜﻮﻥ ﻛﺎﻟﺴﻮﻕ‬ ‫»ﻷﻧﻪ ﮊ ﻟﻢ ﻳﻨﻪ ﻋﻠ ‪‬ﻴﺎ ﻋﻦ ﺧﺼﻒ ﺍﻟﻨﻌﻞ ﻓﻴﻪ« ﺃﺧﺮﺟﻪ ﺍﻟﻄﺤﺎﻭﻱ )‪ ٣٥٩/٤‬ ﻁ ﻣﻄﺒﻌﺔ‬ ‫ﺍﻷﻧﻮﺍﺭ ﺍﻟﻤﺤﻤﺪﻳﺔ( ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻟﺨﺼﻒ ﺍﻟﻨﻌﺎﻝ ﻓﻴﻪ ﻛﺮﻩ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺒﻴﻊ‬ ‫ﻭﺇﻧﺸﺎﺩ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺘﺤﻠﻖ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻓﻤﺎ ﻏﻠﺐ ﻋﻠﻴﻪ ﻛﺮﻩ ﻭﻣﺎ ﻻ ﻓﻼ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١١٩/٢٦‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،٢٨٠/٥‬ﺗﺤﻘﻴﻖ ﻋﺰﺕ ﻋﺒﻴﺪ ﺩﻋﺎﺱ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٤/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠/٧‬‬ ‫‪339‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫)‪(١‬‬ ‫‪ ٤٨٤‬اﻷ‪ CP‬وا‪ D‬م دا‪ C3‬ا‪ +‬‬ ‫ﺍﻷﻛﻞ ﻭﺍﻟﻨﻮﻡ ﺩﺍﺧﻞ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻇﻬﺮﻩ ﻛﻐﺮﻳﺐ ﻟﻤﺒﻴﺖ ﻟﻴﻠﺔ ﺃﻭ ﺃﻛﺜﺮ‪،‬‬ ‫ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻻ ﺃﻥ ﻳﺘﺨﺬﻩ ﻋﺎﺩﺓ ﺃﻭ ﻣﺴﻜ ﻨﺎ ﺇﻻ ﻣﻦ ﺿﺮﻭﺭﺓ)‪ ،(٢‬ﻭﻻ ﻋﻠﻰ‬ ‫)‪ (١‬ﻛﺮﻩ ﺍﻟﺤﻨﻔﻴﺔ ﺍﻷﻛﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻨﻮﻡ ﻓﻴﻪ ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﻟﻠﻐﺮﻳﺐ ﺃﻥ ﻳﻨﺎﻡ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﻟﻠﻤﻌﺘﻜﻒ ﻓﻠﻪ ﺃﻥ ﻳﺸﺮﺏ ﻭﻳﺄﻛﻞ ﻭﻳﻨﺎﻡ ﻓﻲ ﻣﻌﺘﻜﻔﻪ ﻷﻥ ﺍﻟﻨﺒﻲ ﮊ ﻟﻢ ﻳﻜﻦ ﻳﺄﻭﻱ ﻓﻲ ﺍﻋﺘﻜﺎﻓﻪ‬ ‫ﺇﻻ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻷﻧﻪ ﻳﻤﻜﻦ ﻗﻀﺎﺀ ﻫﺬﻩ ﺍﻟﺤﺎﺟﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻼ ﺿﺮﻭﺭﺓ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‪.‬‬ ‫ﻭﺃﺟﺎﺯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻧﺰﺍﻝ ﺍﻟﻀﻴﻒ ﺑﻤﺴﺠﺪ ﺑﺎﺩﻳﺔ ﻭﺇﻃﻌﺎﻣﻪ ﻓﻴﻪ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻨﺎﺷﻒ ﻛﺎﻟﺘﻤﺮ ﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻘﺬﺭﺍ ﻛﺒﻄﻴﺦ ﺃﻭ ﻃﺒﻴﺦ ﻓﻴﺤﺮﻡ ﺇﻻ ﺑﻨﺤﻮ ﺳﻔﺮﺓ ﺗﺠﻌﻞ ﺗﺤﺖ ﺍﻹﻧﺎﺀ ﻓﻴﻜﺮﻩ‪ ،‬ﻭﻣﺜﻞ ﻣﺴﺠﺪ ﺍﻟﺒﺎﺩﻳﺔ‬ ‫ﻣﺴﺠﺪ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺼﻐﻴﺮﺓ ﻭﺃﻣﺎ ﺍﻟﺘﺼﻨﻴﻒ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﺤﺎﺿﺮﺓ ﻓﻴﻜﺮﻩ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ‬ ‫ﻧﺎﺷﻔﺎ ﻛﻤﺎ‬ ‫ﻧﻬﺎﺭﺍ ﻭﻛﺬﺍ ﺑﻠﻴﻞ ﻟﻤﻦ ﻻ ﻣﻨﺰﻝ ﻟﻪ ﺃﻭ ﻋﺴﺮ‬ ‫ﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻣﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﺟﺎﺯﻭﺍ ﺍﻟﻨﻮﻡ ﻓﻴﻪ ﺑﻘﺎﺋﻠﺔ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﺘﻜﻒ‪ :‬ﻓﺎﺳﺘﺤﺒﻮﺍ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻓﻲ ﺻﺤﻨﻪ ﺃﻭ ﻓﻲ ﻣﻨﺎﺭﺗﻪ ﻭﻛﺮﻫﻮﺍ ﺃﻛﻠﻪ‬ ‫ﺧﺎﺭﺟﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻮﻡ ﻓﻴﻪ ﻣﺪﺓ ﺍﻻﻋﺘﻜﺎﻑ ﻓﻤﻦ ﻟﻮﺍﺯﻣﻪ‪ ،‬ﺇﺫ ﻳﺒﻄﻞ ﺍﻋﺘﻜﺎﻓﻪ ﺑﻌﺪﻡ ﺍﻟﻨﻮﻡ ﻓﻴﻪ‪.‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺠﻮﺯ ﺃﻛﻞ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻔﺎﻛﻬﺔ ﻭﺍﻟﺒﻄﻴﺦ ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﺎﻟﻮﺍ ‬ ‫ﺑﺠﻮﺍﺯ ﺍﻟﻨﻮﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻘﺪ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﻌﺘﻜﻒ ﻓﺄﻛﻠﻪ ﻭﻣﺒﻴﺘﻪ ﻓﻲ‬ ‫ﻣﺴﺠﺪ ﺍﻋﺘﻜﺎﻓﻪ‪ ،‬ﻭﺃﺟﻴﺰ ﻟﻪ ﺃﻥ ﻳﻤﻀﻲ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﻟﻴﺄﻛﻞ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺒﻄﻞ ﺍﻋﺘﻜﺎﻓﻪ ﻭﻫﻮ‬ ‫ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻷﻥ ﺍﻷﻛﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻳﻨﻘﺺ ﻣﻦ ﺍﻟﻤﺮﻭﺀﺓ ﻓﻠﻢ ﻳﻠﺰﻣﻪ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻗﺎﻝ ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﻻ ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻟﻸﻛﻞ ﻭﻧﺤﻮﻩ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻤﻴﻢ ﻭﺍﺑﻦ‬ ‫ﺣﻤﺪﺍﻥ‪ ،‬ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺸﺮﺡ ﻭﺍﻟﺮﻋﺎﻳﺔ ﻭﻏﻴﺮﻫﻤﺎ ﺑﺄﻥ ﻟﻠﻤﻌﺘﻜﻒ ﺍﻷﻛﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻏﺴﻞ ﻳﺪﻩ‬ ‫ﻓﻲ ﻃﺴﺖ‪ ،‬ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺸﺮﺡ ﻓﻲ ﺁﺧﺮ ﺑﺎﺏ ﺍﻷﺫﺍﻥ‪ :‬ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻻﺟﺘﻤﺎﻉ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻷﻛﻞ‬ ‫ﻓﻴﻪ ﻭﺍﻻﺳﺘﻠﻘﺎﺀ ﻓﻴﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﻤﻌﺘﻜﻒ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻳﻀﻊ ﺳﻔﺮﺓ ﻳﺴﻘﻂ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻘﻊ‬ ‫ﻣﻨﻪ ﻛﻴﻼ ﻳﻠﻮﺙ ﺍﻟﻤﺴﺠﺪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٩/٣٧‬ ‪.٢١٠‬‬ ‫)‪ (٢‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﻟﻘﻴﻢ ﺍﻟﻤﺴﺠﺪ ﺃﻥ ﻳﺠﻌﻠﻪ ﺳﻜ ﻨﺎ ﻷﻧﻪ ﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﺗﺴﻘﻂ ﺣﺮﻣﺘﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻨﻲ ﺣﻮﺍﻧﻴﺖ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻓﻲ ﻓﻨﺎﺋﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ‪ ،‬ﻷﻥ ﺍﻟﻔﻨﺎﺀ ﺗﺒﻊ‬ ‫ﻟﻠﻤﺴﺠﺪ ﻭﺃﺟﺎﺯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻟﺮﺟﻞ ﺗﺠﺮﺩ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻟﺴﻜﻨﻰ ﺑﺎﻟﻤﺴﺠﺪ ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺤﺠﺮ ﻓﻴﻪ‬ ‫ﻭﻳﻀﻴﻖ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻴﻦ ﻭﺇﻻ ﻣﻨﻊ‪ ،‬ﻷﻥ ﺍﻟﺴﻜﻨﻰ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﻏﻴﺮ ﻭﺟﻪ ﺍﻟﺘﺠﺮﺩ ﻟﻠﻌﺒﺎﺩﺓ‬ ‫ﻣﻤﺘﻨﻌﺔ‪ ،‬ﻷﻧﻬﺎ ﺗﻐﻴﻴﺮ ﻟﻪ ﻋﻤﺎ ﺣﺒﺲ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻓﻴﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺃﻭ ﻳﻜﺮﻩ ﻭﻟﻮ ﺗﺠﺮﺩﺕ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪340‬‬ ‫ﻛﺘﺎﺑﺎ ﻓﻴﻪ ﺃﻥ ﻳﺘﺮﺑﻪ ﺑﺘﺮﺍﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﺃﻭ ﻣﻦ‬ ‫ﻣﻦ ﻛﺘﺐ ‬ ‫ﻃﻔﺎﻟﺘﻪ ﻟﻼﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻛﺮﻩ ﻗﻮﻡ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺃﺟﺎﺯ ﺁﺧﺮ ﺍﻟﺼﻨﻌﺔ‬ ‫ﺃﺣﺪﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﻣﻞ‬ ‫ﺍﻟﺨﻔﻴﻔﺔ ﻛﺎﻟﺨﻴﺎﻃﺔ ﻭﺍﻟﻨﺴﺞ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﻻ ﻳﺆﺫﻱ ‬ ‫ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺘﺮﻭﺡ ﺑﻤﺮﺍﻭﻳﺢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻻ ﺗﺸﺘﺮﻯ ﻣﻦ‬ ‫ﻣﺎﻟﻪ)‪.(١‬‬ ‫‪ / ٤٨٥‬و‪FH+{ CPiH #  + $G5 e‬‬ ‫ﻣﻦ ﻭﻗﻒ ﻧﺨﻠﺔ ﻓﻲ ﺭﻣﻀﺎﻥ ﺃﻭ ﻏﻴﺮﻩ ﻓﻠﻢ ﻳﻮﺟﺪ ﻣﻦ ﻳﺄﻛﻠﻬﺎ ﻓﻼ ﺗﺼﺮﻑ‬ ‫ﺛﻤﺮﺗﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﻣﻮﺿﻌﻬﺎ ﻭﻳﻨﺘﻈﺮ ﻟﻬﺎ ﺇﻟﻰ ﺃﻥ ﻳﻮﺟﺪ ﻟﻬﺎ ﺁﻛﻞ ﻓﻴﻪ‪ ،‬ﻭﻓﻲ ﻧﻮﻯ‬ ‫ﺍﻟﺜﻤﺮ ﺍﻟﻤﻔﻄﺮ ﺑﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺧﻼﻑ‪ ،‬ﻗﻴﻞ‪ :‬ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻵﻛﻞ ﺍﻟﺜﻤﺮ‪ ،‬ﻭﺍﺧﺘﻴﺮ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﺃﻋﻄﻲ ﺍﻟﺜﻤﺮ ﻓﻲ ﻳﺪﻩ ﻭﻛﺎﻥ ﻟﻮ ﺫﻫﺐ‬ ‫ﺑﻪ ﻟﺪﺍﺭﻩ ﻟﻢ ﻳﻤﻨﻊ‪ ،‬ﻓﺎﻟﻨﻮﻯ ﻟﻪ ﺇﻻ ﺇﻥ ﺗﺮﻛﻪ‪ ،‬ﻭﺍﻟﺜﻤﺮ ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻟﻺﻓﻄﺎﺭ ﺑﻪ ﻳﺄﺧﺬﻩ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ)‪.(٢‬‬ ‫‪+I ٤٨٦‬ن ‪/‬ل ا‪ +‬‬ ‫ﻣﻦ ﺍﺣﺘﺴﺐ ﻓﻲ ﻣﺎﻝ ﻣﺴﺠﺪ ﻭﺗﺮﻛﻪ؛ ﺑﻌﺪ ﺍﻟﺤﺴﺒﺔ ﺑﻼ ﻋﺬﺭ ﺣﺘﻰ ﺿﺎﻉ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﻋﻤﺎﺭﻩ ﻧﺨﻠﺔ ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﺣﺘﻰ ﺿﺎﻉ ﻭﻫﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ)‪.(٣‬‬ ‫ﺣﻔﻈﻪ ﻟﺰﻣﻬﻢ ‬ ‫= ﻟﻠﻌﺒﺎﺩﺓ ﻷﻧﻬﺎ ﻗﺪ ﺗﺤﻴﺾ ﻭﻗﺪ ﻳﻠﺘﺬ ﺑﻬﺎ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻓﺘﻨﻘﻠﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻌﺼﻴﺔ ﺣﺘﻰ ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﻋﺠﻮﺯ ﺍ ﻻ ﺇﺭﺏ ﻟﻠﺮﺟﺎﻝ ﻓﻴﻬﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٢١٣/٣٧‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٤/٥‬ ‪ ،٣٢٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٢٢/٧‬ﺍﻹﻳﻀﺎﺡ ‪.٦٣٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٥/٥‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪ ٢٩٠/٤‬ ‪ ،٢٩٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫‪ ٢٦/٧‬ ‪.٢٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٦/٧‬‬ ‫‪341‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٤٨٧‬ر‪ $%‬أ‪ /‬ا‪  +‬وام ‪#X5 K%‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻬﻢ ﺃﻥ ﻳﺘﻔﻘﺪﻭﻩ ﺑﺎﻟﻜﻨﺲ ﻣﻦ ﻭﻗﺖ ﺇﻟﻰ ﻭﻗﺖ‪ ،‬ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ‪،‬‬ ‫ﻭﻳﺠﻌﻠﻮﺍ ﻓﻴﻪ ﺍﻟﺮﻣﻞ ﺍﻟﺠﺪﻳﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻭﺍ ﺍﻟﺠﺪﻳﺪ ﻓﻼ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻦ ﻧﺠﺲ‬ ‫ﺗﺮﺍﺏ ﺍﻟﻤﺴﺠﺪ ﻓﻠﻴﺨﺮﺟﻪ ﻭﻳﺮﺩ ﻣﺜﻠﻪ‪ ،‬ﻭﻣﻦ ﻧﺠﺲ ﺣﺎﺋﻂ ﺍﻟﻤﺴﺠﺪ ﻓﻠﻴﻐﺴﻠﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻓﺴﺪ ﻓﻴﻪ ﺷﻴ ﺌﺎ ﻓﻠﻴﺼﻠﺤﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﻨﻔﻊ ﺑﺎﻟﺮﻣﻞ ﺍﻟﺬﻱ ﻛﻨﺴﻮﻩ ﺑﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﻭﻻ ﻳﺘﻌﻤﺪﻩ ﺑﺎﻟﻨﺠﺲ‪ ،‬ﻭﻳﻀﻌﻮﻩ ﺣﺘﻰ ﻳﻜﻨﺴﻮﻩ ﺣﻴﺚ ﻳﻤﻜﻦ ﻟﻬﻢ ﻣﻦ ﺣﻴﺚ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺪﻭﺍﺏ ﺍﻟﺘﻲ ﺗﺤﻤﻞ ﺍﻟﺮﻣﻞ ﻟﺌﻼ ﺗﻨﺠﺴﻪ‪،‬‬ ‫ﻻ ﻳﻀﺮ ‬ ‫ﻭﻟﻜﻦ ﻳﻀﻌﻮﻥ ﺍﻟﺮﻣﻞ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﻳﺪﺧﻠﻮﻧﻪ‪ ،‬ﻭﻣﻦ ﻛﻨﺴﻪ ﻭﻭﺟﺪ ﻓﻴﻪ‬ ‫ﺟﻠﺪﺍ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻠﻴﻤﺴﻜﻪ ﻭﻳﺴﺄﻝ ﻋﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‬‫‬ ‫ﻧﻌﻼ ﺃﻭ ‬ ‫ﻓﻠﻴﻨﻔﻘﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻭﺟﺪﻭﺍ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﺎﻣﺖ ﻣﺪﻓﻮ ﻧﺎ ﻻ ﻳﺮﻓﻌﻪ‪ ،‬ﻭﺇﻥ ﺭﻓﻌﻪ ﻓﺒﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻠﻘﻄﺔ ﻭﻛﺬﻟﻚ ﻣﺎ ﻭﺟﺪ ﻓﻲ ﻛﻮﺓ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﻏﻴﺮﻩ ﻭﻻ ﻳﺄﺧﺬﻩ ﻭﺃﻣﺎ‬ ‫ﻇﺎﻫﺮﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻓﻠﻴﻌﻂ ﻟﻠﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫‬‫ﻣﺎ ﻭﺟﺪ ﻣﻦ ﺍﻟﺼﺎﻣﺖ‬ ‫)‪(٢‬‬ ‫‪ ٤٨٨‬ا‪ 6# $#,+‬ا‪  +‬و‪FJ#‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺘﺼﺎﻓﺢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻛﻐﻴﺮﻩ‪ ،‬ﻭ»ﻻ ﺗﻔﺘﺮﻕ ﻛﻔﺎ ﻣﺘﺼﺎﻓﺤﻴﻦ ﻓﻲ ﺍﷲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٥/٥‬ ‪.٣٢٦‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺎﻓﺤﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻷﺧﺬ ﺑﺎﻟﻴﺪ ﻛﺎﻟﺘﺼﺎﻓﺢ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ :‬ﺍﻟﺮﺟﻞ ﻳﺼﺎﻓﺢ ﺍﻟﺮﺟﻞ ﺇﺫﺍ‬ ‫ﻭﺿﻊ ﺻﻔﺢ ﻛﻔﻪ ﻓﻲ ﺻﻔﺢ ﻛﻔﻪ‪ ،‬ﻭﺻﻔﺤﺎ ﻛﻔﻴﻬﻤﺎ‪ :‬ﻭﺟﻬﺎﻫﻤﺎ‪ ،‬ﻭﻫﻲ ﻣﻔﺎﻋﻠﺔ ﻣﻦ ﺇﻟﺼﺎﻕ ﺻﻔﺢ‬ ‫ﺍﻟﻜﻒ ﺑﺎﻟﻜﻒ ﻭﺇﻗﺒﺎﻝ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﻠﻐﻮﻱ‪.‬‬ ‫ﻭﻣﺼﺎﻓﺤﺔ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ ﻣﺴﺘﺤﺒﺔ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍﻋﻠﻢ ﺃﻧﻬﺎ ﺳﻨ‪‬ﺔ ﻣﺠﻤﻊ‬ ‫ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻟﺘﻼﻗﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ‪ :‬ﺃﺻﻞ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺣﺴﻨﺔ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻛﺜﻴﺮ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺬﺍﻫﺐ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ‬ ‫=‬‫ﺑﺠﻤﻠﺔ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺤﺴﻨﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪342‬‬ ‫ﻋﺎﻟﻤﺎ ﻓﻜﺄﻧﻤﺎ‬ ‫‬‫ﺣﺘﻰ ﺗﺘﻨﺎﺛﺮ ﺫﻧﻮﺑﻬﻤﺎ ﻛﺎﻟﻮﺭﻕ«)‪ ،(١‬ﻭﺭﻭﻱ‪» :‬ﺃﻧﻪ ﻣﻦ ﺻﺎﻓﺢ‬ ‫ﺻﺎﻓﺤﻨﻲ«)‪ ،(٢‬ﻭﺗﺠﻮﺯ ﻣﺼﺎﻓﺤﺔ ﺍﻟﻤﻮﺣﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻏﻴﺮ ﻣﺮﺍﻫﻘﺔ ﺃﻭ ﺑﺤﺎﺋﻞ‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ ﺭﻗﻴﻘﺎ‪ ،‬ﻭﺇﻥ ﺑﻼ‬ ‫‬‫ﺃﻭ ﻟﺠﻮﺍﺯ ﻣﺲ ﻛﻞ ﻣﺎ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻓﻲ ﻗﻮﻝ‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻏﻴﺎ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻔﺘﻨﺔ ﻭﻣﻦ‬ ‫ﺇﺫﻥ ﺃﺏ ﺃﻭ ﺳﻴﺪ ﻭﻻ ﻳﺒﻄﺄ ﻟﺌﻼ ﻳﺸﻐﻠﻬﻤﺎ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ‬ ‫ﻫﺎﺟﺮﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻣﻦ ﺫﻛﺮﻩ ﻣﻌﻬﻢ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ٤٨٩‬أ‪ 5‬اع ا‪ $#,+‬و‪FSP‬‬ ‫ﻣﺼﺎﻓﺤﺔ ﺍﻟﺮﺟﻞ ﻷﺑﻮﻳﻪ ﻭﺃﺟﺪﺍﺩﻩ ﻭﺟﺪﺍﺗﻪ ﻭﺃﻋﻤﺎﻣﻪ ﻭﻋﻤﺎﺗﻪ ﻭﺃﺧﻮﺍﻟﻪ ﻭﺧﺎﻟﺘﻪ‪،‬‬ ‫ﻭﺃﺧﻴﻪ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﺮﻗﻴﻖ ﺍﻟﻤﻌﺎﻧﻘﺔ‪ ،‬ﻭﺗﻘﺒﻴﻞ ﺍﻟﺮﺃﺱ‪.‬‬ ‫= ﻭﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﻤﺼﺎﻓﺤﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺳﺤﻨﻮﻥ ﻭﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝ‬ ‫ﻟﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻘﻮﻟﻪ ‪ 8‬ﻓﻲ ﻭﺻﻒ ﺗﺤﻴﺔ ﺍﻟﻤﻼﺋﻜﺔ ﻟﺴﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪´ ³ ² ± ﴿ : ‰‬‬ ‫‪] ﴾ » º ¹ ¸ ¶µ‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٢٥ :‬ﺣﻴﺚ ﺣﻴﻮﻩ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻢ ﻳﺘﺒﻌﻮﻩ ﺑﺎﻟﻤﺼﺎﻓﺤﺔ‪،‬‬ ‫ﻟﻜﻦ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻦ ﻣﺎﻟﻚ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻤﺼﺎﻓﺤﺔ‪ ،‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻴﻪ‬ ‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻓﺼﺎﻓﺤﻪ ﻭﻗﺎﻝ‪ :‬ﻟﻮﻻ ﺃﻧﻬﺎ ﺑﺪﻋﺔ ﻟﻌﺎﻧﻘﺘﻚ‪ ،‬ﻓﻘﺎﻝ ﺳﻔﻴﺎﻥ‪ :‬ﻋﺎﻧﻖ ﻣﻦ ﻫﻮ ﺧﻴﺮ ﻣﻨﻲ‬ ‫ﻭﻣﻨﻚ ﺍﻟﻨﺒﻲ ﮊ ﻟﺠﻌﻔﺮ ﺣﻴﻦ ﻗﺪﻡ ﻣﻦ ﺃﺭﺽ ﺍﻟﺤﺒﺸﺔ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺫﻟﻚ ﺧﺎﺹ‪ ،‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ‪ :‬ﺑﻞ‬ ‫ﺟﻌﻔﺮﺍ ﻳﺨﺼﻨﺎ‪ ،‬ﻭﻣﺎ ﻳﻌﻤﻪ ﻳﻌﻤﻨﺎ ﺇﺫﺍ ﻛﻨﺎ ﺻﺎﻟﺤﻴﻦ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫‬‫ﻫﻮ ﻋﺎﻡ ﻣﺎ ﻳﺨﺺ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٥٦/٣٧‬ ‪.٣٥٧‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺑﻠﻔﻆ‪» :‬ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﺇﺫﺍ ﻟﻘﻲ ﺍﻟﻤﺆﻣﻦ ﻓﺴﻠﻢ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺃﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﻓﺼﺎﻓﺤﻪ‪ ،‬ﺗﻨﺎﺛﺮﺕ ﺧﻄﺎﻳﺎﻫﻤﺎ‪ ،‬ﻛﻤﺎ ﻳﺘﻨﺎﺛﺮ ﻭﺭﻕ ﺍﻟﺸﺠﺮ«‪ ،‬ﺡ‪.٢٤٥ :‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٧/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١٥/٣‬‬ ‫)‪ (٤‬ﺣﻴﻦ ﺗﺸﺮﻉ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻓﺈﻧﻬﺎ ﺗﺴﺘﺤﺐ ﻓﻲ ﻣﻮﺍﻃﻦ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ ﻋﻨﺪ ﺍﻟﺘﻼﻗﻲ ﺳﻮﺍﺀ ﻣﻦ ﺳﻔﺮ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ ﻛﺬﻟﻚ ﺗﺴﻦ ﻋﻨﺪ ﻣﺒﺎﻳﻌﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺴﻠﻢ ﻭﻣﻦ ﻓﻲ ﺣﻜﻤﻪ ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﻋﻬﺪ‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺑﺎﻟﻤﺼﺎﻓﺤﺔ‪.‬‬ ‫ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺬﺍﻫﺐ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺑﺨﺎﺻﺔ ﺻﻼﺗﻲ ﺍﻟﻌﺼﺮ =‬ ‫‪343‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﻭﻣﺼﺎﻓﺤﺔ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ ﻓﻲ ﺍﷲ ﺟﻮﺍﻧﺐ ﺗﻘﺒﻴﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﻳﺪ‬ ‫ﻏﻴﺮ ﺃﻣﻴﻦ‪ ،‬ﻣﺘﻮﻟﻰ‪ ،‬ﻭﻻ ﻋﻨﻘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺻﺎﻓﺢ ﻣﻦ ﻻ ﻳﺘﻮﻻﻩ ﺑﺎﻟﻴﺪ ﺑﺄﻥ ﻗﺒﺾ‬ ‫ﻳﺪﻩ ﺃﻭ ﻗﺒﺾ ﻳﺪﻩ ﺫﻟﻚ ﺍﻟﺬﻱ ﻻ ﻳﺘﻮﻻﻩ ﻓﻼ ﻳﻘﺒﻞ ﻳﺪ ﻧﻔﺴﻪ ﺇﺫﺍ ﻧﺰﻋﻬﺎ ﻣﻦ ﻳﺪ ﺫﻟﻚ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﺘﻮﻻﻩ ﺃﻭ ﻧﺰﻉ ﺍﻟﺬﻱ ﻻ ﻳﺘﻮﻻﻩ‪ ،‬ﻭﻻ ﺗﻤﻨﻊ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺑﺎﻟﻌﻨﻖ ﺑﻞ ﺗﺠﻮﺯ‪،‬‬ ‫ﻭﻟﻜﻦ ﻻ ﻳﻘﺒﻠﻬﺎ ﺑﻔﻴﻪ ﻭﻟﻮ ﻣﺴﻬﺎ ﺑﻪ)‪.(١‬‬ ‫)‪(٢‬‬‫‪  CH ٤٩٠‬ا ‪  +‬ﱠ‬ ‫‪ 6# X‬ا‬ ‫ﻳﺠﻮﺯ ﺗﻘﺒﻴﻞ ﻳﺪ ﺍﻟﻤﻌﻈﻢ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺭﻭﻱ‪ :‬ﺃﻧﻪ ﮊ »ﻗﺎﻡ ﺭﺟﻞ ﻟﻴﻘﺒ‪‬ﻞ ﻳﺪﻩ‬ ‫ﻭﺍﻟﺼﺒﺢ ﻭﻳﻈﻬﺮ ﻣﻦ ﻋﺒﺎﺭﺍﺗﻬﻢ ﺃﻥ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﻗﻮﻝ ﺑﺎﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺁﺧﺮ ﺑﺎﻹﺑﺎﺣﺔ‪ ،‬ﻭﺛﺎﻟﺚ‬‫=‬ ‫ﺑﺎﻟﻜﺮﺍﻫﺔ‪.‬‬ ‫ ﺗﻘﻊ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻓﻲ ﺍﻷﺻﻞ ﺑﺄﻥ ﻳﻀﻊ ﺍﻟﺮﺟﻞ ﺻﻔﺢ ﻛﻔﻪ ﻓﻲ ﺻﻔﺢ ﻛﻒ ﺻﺎﺣﺒﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻛﻮﻥ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺍﻟﻤﺴﺘﺤﺒﺔ ﺑﻜﻠﺘﺎ ﺍﻟﻴﺪﻳﻦ ﺃﻡ ﺑﻴﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺑﻌﺾ‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺃﻥ ﺗﻜﻮﻥ ﺑﻜﻠﺘﺎ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻥ ﻛﻴﻔﻴﺔ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻟﻰ ﺃﻥ ‪‬‬ ‫ﺍﻟﻤﺼﺎﻓﺤﺔ ﺍﻟﻤﺸﺮﻭﻋﺔ ﻻ ﺗﺘﻌﺪﻯ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻳﺘﺤﻘﻖ ﺑﻤﺠﺮﺩ ﺇﻟﺼﺎﻕ‬ ‫ﺻﻔﺢ ﺍﻟﻜﻒ ﺑﺎﻟﻜﻒ‪.‬‬ ‫ﻭﻳﺴﺘﺤﺐ ﻓﻲ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺃﻥ ﺗﻜﻮﻥ ﺇﺛﺮ ﺍﻟﺘﻼﻗﻲ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﻏﻴﺮ ﺗﻮﺍﻥ ﻭﻻ ﺗﺮﺍﺥ ﻭﺃﻥ ﻻ ﻳﻔﺼﻞ‬‫‬ ‫ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻠﻘﺎﺀ ﺳﻮﻯ ﺍﻟﺒﺪﺀ ﺑﺎﻟﺴﻼﻡ‪.‬‬ ‫ﻛﺬﻟﻚ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺪﻭﻡ ﻣﻼﺯﻣﺔ ﺍﻟﻜﻔﻴﻦ ﻓﻴﻬﺎ ﻗﺪﺭ ﻣﺎ ﻳﻔﺮﻍ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ‬ ‫ﺳﺮﻳﻌﺎ‪.‬‬ ‫‬‫ﺍﻟﻐﺮﺽ‪ ،‬ﻭﻳﻜﺮﻩ ﻧﺰﻉ ﺍﻟﻤﺼﺎﻓﺢ ﻳﺪﻩ ﻣﻦ ﻳﺪ ﺍﻟﺬﻱ ﻳﺼﺎﻓﺤﻪ‬ ‫ﻭﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺃﻥ ﻳﻘﺮﻧﻬﺎ ﺍﻟﻤﺼﺎﻓﺢ ﺑﺤﻤﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﻳﻐﻔﺮ‬ ‫ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ‪ ،‬ﻭﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ﻭﺑﺎﻟﺪﻋﺎﺀ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ٣٦١/٣٧‬ ‪.٣٦٦‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٢٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،١٥/٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٣٠٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٨/٢‬‬ ‫)‪ (٢‬ﻳﺠﻮﺯ ﺗﻘﺒﻴﻞ ﻳﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﺗﻘﺒﻴﻞ ﻳﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ‪ ،‬ﻭﻛﻞ ﻣﻦ‬ ‫ﻳﺴﺘﺤﻖ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﺗﻘﺒﻴﻞ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺠﺒﻬﺔ ﻭﺑﻴﻦ ﺍﻟﻌﻴﻨﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﺫﻟﻚ‬ ‫ﻭﺍﺣﺘﺮﺍﻣﺎ ﻣﻊ ﺃﻣﻦ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻤﺒﺮﺓ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﺃﻭ ﺍﻟﺸﻔﻘﺔ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ﻭﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﺗﺪﻳ ﻨﺎ‬ ‫=‬‫ﺍﻟﺸﻬﻮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪344‬‬ ‫ﻓﻨﺰﻋﻬﺎ ﻣﻦ ﻳﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺗﻔﻌﻞ ﺫﻟﻚ ﺍﻷﻋﺎﺟﻢ ﺑﻤﻠﻮﻛﻬﺎ«)‪ ،(١‬ﻭﻫﺬﺍ ﻣﻨﻪ‬ ‫ﻛﺮﺍﻫﺔ ﻻ ﺗﺤﺮﻳﻢ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻗﺪ ﻓﻌﻞ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﻤﻨﻊ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻣﺨﺎﻓﺔ ﻓﺈﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﻮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺄﻧﻪ ﻓﻬﻢ ﺍﻟﺨﻮﻑ ﻣﻦ ﺍﻟﺮﺟﻞ‪ ،‬ﺃﻣﺎ‬ ‫ﺗﻌﻈﻴﻤﺎ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻟﻤﻌﻈﻢ ﺃﻥ ﻻ ﻳﻌﺘﻘﺪ ﺗﺄﻫﻠﻪ ﻟﺬﻟﻚ ﺑﻞ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻳﺠﺒﺬ ﻳﺪﻩ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٤٩١‬أ‪ 5‬اع ا‪  C‬ا‪ ++‬و!‪+‬‬ ‫ﻗﺒﻠﺔ ﺍﻟﻮﻟﺪ ﺭﺣﻤﺔ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺷﻬﻮﺓ‪ ،‬ﺃﻱ‪ :‬ﺍﺷﺘﻬﺎﺀ ﻭﻣﺼﺎﻓﺤﺔ ﺍﻟﺰﻭﺟﺔ‬ ‫ﻳﻘﺒﻠﻬﺎ ﺃﻭ ﻳﻜﻠ‪‬ﻤﻬﺎ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﻮﺍﻟﺪ ﻛﺎﻹﻣﺎﻡ ﺍﻟﻌﺪﻝ‬ ‫ﻣﻦ ﺍﻟﺠﻔﺎﺀ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺑﻞ ‬ ‫ﻭﻳﻘﺒﻞ ﺻﻐﻴﺮ ﻭﻟﺪ ﺑﺨﺪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺑﻴﺪﻩ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻷﺥ ﻓﻲ ﺍﷲ ﺯﻳﻦ ﻭﻋﺒﺎﺩﺓ‪ ،‬‬ ‫ﻳﻘﺒﻞ ﺍﻟﺠﺪ ﻭﻟﺪ ﻭﻟﺪﻩ‪،‬‬ ‫ﻳﻘﺒﻞ ﺍﻷﺏ ﻭﻟﺪﻩ‪ ،‬ﻭﻛﺬﺍ ‬ ‫ﻳﻘﺒﻞ ﺍﻷﺥ ﺍﻷﻛﺒﺮ ﺃﺧﺎﻩ ﻛﻤﺎ ‬ ‫‬ ‫ﻭﻛﺬﺍ ﺍﻟﺠﺪﺓ ﻭﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ‪ ،‬ﻭﻷﻧﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺏ ﻭﺍﻷﻡ ﺇﻻ‬ ‫ﺍﻟﺠﺪ ﻣﻦ ﺍﻷﻡ‪ ،‬ﻭﺍﻟﻌﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻌﻤﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺠﺪﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ‬ ‫ﻓﻜﺎﻷﻡ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﻐﻴﺮ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ؛ ﻭﻓﻲ ﺍﻟﻤﺮﺍﻫﻖ ﻗﻮﻻﻥ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﻛﺎﻟﺼﻐﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﺎﻟﻮﻟﺪ ﺍﻟﻜﺒﻴﺮ ﻳﺼﺎﻓﺢ ﺑﺎﻟﻤﻌﺎﻧﻘﺔ ﺃﻭ ﺍﻟﻴﺪ ﺃﻭ ﺑﺘﻘﺒﻴﻞ‬ ‫ﺟﻮﺍﻧﺐ ﺍﻟﻌﻨﻖ‪.‬‬ ‫= ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ‪ :‬ﺃﻧﻜﺮ ﻣﺎﻟﻚ ﺗﻘﺒﻴﻞ ﺍﻟﻴﺪ ﻭﺃﻧﻜﺮ ﻣﺎ ﺭﻭﻱ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺍﻷﺑﻬﺮﻱ‪ :‬ﻭﺇﻧﻤﺎ ﻛﺮﻫﻪ ﻣﺎﻟﻚ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﻜﺒﺮ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺮﺑﺔ ﺇﻟﻰ ﺍﷲ ﻟﺪﻳﻨﻪ ﺃﻭ ﻟﻌﻠﻤﻪ ﺃﻭ‬ ‫ﻟﺸﺮﻓﻪ ﻓﺈﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٣١/١٣‬ ‪.١٣٢‬‬ ‫)‪ (١‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ‪ ،‬ﺡ‪.٦٥٩٤ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٨/٥‬ ‪.٣٢٩‬‬ ‫)‪ (٣‬ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﻟﺘﻘﺒﻴﻞ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻭﺟﻪ‪ :‬ﻗﺒﻠﺔ ﺍﻟﻤﻮﺩﺓ ﻟﻠﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺨﺪ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺮﺣﻤﺔ‬ ‫ﻟﻮﺍﻟﺪﻳﻪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺸﻔﻘﺔ ﻷﺧﻴﻪ ﻋﻠﻰ ﺍﻟﺠﺒﻬﺔ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺸﻬﻮﺓ ﻻﻣﺮﺃﺗﻪ ﺃﻭ ﺃﻣﺘﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻢ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺘﺤﻴﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻋﻠﻰ ﺍﻟﻴﺪ‪ .‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ‪ :‬ﻗﺒﻠﺔ ﺍﻟﺪﻳﺎﻧﺔ ﻟﻠﺤﺠﺮ ﺍﻷﺳﻮﺩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٣١/١٣‬ ‪.١٣٢‬‬ ‫‪345‬‬‫ﺣﻖ ﺍﻟﻤﺴﺠﺪ‬ ‫ﺫﻛﺮﺍ‪ ،‬ﻭﻳﻘﺒ‪‬ﻞ ﺍﻟﺮﺟﻞ ﻳﺪﻩ ﺑﻌﺪ ﺃﻥ‬ ‫ﻭﻳﻘﺒ‪‬ﻞ ﺍﻟﺮﺟﻞ ﻏﻴﺮ ﻭﻟﺪﻩ ﺑﺮﺃﺳﻪ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻳﻀﻌﻬﺎ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻄﻔﻠﺔ ﺇﻥ ﺧﺎﻑ ﺍﻟﻔﺘﻨﺔ ﻭﺇﻻ ﻓﻜﻄﻔﻞ ﻟﻐﻴﺮﻩ ﻳﻘﺒ‪‬ﻠﻬﺎ ﻓﻲ ﺭﺃﺳﻬﺎ‪.‬‬ ‫ﻭﻳﻘﺒﻞ ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺤﺮﻣﺔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﺃﻭ ﺍﻟﻤﺼﺎﻫﺮﺓ ﺑﻤﻌﺎﻧﻘﺔ ﺇﻥ‬ ‫‬ ‫ﻟﻢ ﺗﺨﻒ ﻓﺘﻨﺔ‪ ،‬ﻭﺇﻻ ﻛﻐﻴﺮﻫﺎ ﺑﻜﻼﻡ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﻛﻮﻥ ﺍﻟﻜﻼﻡ ﻟﻠﻐﻴﺮ ﻣﻦ ﻭﺭﺍﺀ‬ ‫ﺣﺠﺎﺏ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﻣﺼﺎﻓﺤﺔ ﻋﺠﻮﺯ ﻻ ﺗﺸﺘﻬﻰ‪ ،‬ﻛﺄﻣﺔ ﻭﻟﻮ ﻣﺸﺘﻬﺎﺓ ﺑﻼ ﺧﻮﻑ ﻓﺘﻨﺔ ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺑﺎﻟﻌﻨﻖ‪.‬‬ ‫ﻭﺇﺫﺍ ﺍﺳﺘﺤﻰ ﺃﺣﺪ ﻣﻦ ﺃﻥ ﻳﻌﺎﻧﻘﻪ ﺃﺣﺪ ﺃﻭ ﻳﻘﺒ‪‬ﻠﻪ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻘﺒ‪‬ﻠﻪ ﺃﻭ ﻳﻌﺎﻧﻘﻪ؛‬ ‫ﻷﻥ ﺫﻟﻚ ﺇﺿﺮﺍﺭ ﺑﻪ ﻷﻧﻪ ﻛﺮﻫﻪ ﻓﻼ ﻋﺒﺎﺩﺓ ﺑﻤﻌﺼﻴﺔ ﻭﻇﻠﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻇﻦ ﺃﻧﻪ‬ ‫ﺍﺳﺘﺤﻰ‪ ،‬ﻭﺇﻻ ﻗﺒ‪‬ﻠﻪ ﺃﻭ ﻋﺎﻧﻘﻪ ﻛﻤﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻣﻄﻠﻘﺎ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻬﺎ‬ ‫ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻳﻜﺮﻫﻮﻥ ﺗﺮﻛﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٩/٥‬ ‪ ،٣٣٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨٥/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ١٥/٣‬ ‪ ،١٦‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٣١١/٥‬‬ ‫‪346‬‬ ‫)‪(١‬‬ ‫] ا رة‬ ‫)‪(٢‬‬ ‫‪ CJ# ٤٩٢‬ا رة ‪ 6#‬اﷲ‬ ‫ﻣﺮﻳﻀﺎ ﻭﻟﻮ ﻏﻴﺮ ﻣﺘﻮﻟﻰ ﻧﻮﺩﻱ‪ ،‬ﺃﻱ‪ :‬ﻧﺎﺩﺍﻩ ﻣﻠﻚ‬ ‫‬‫ﻣﻦ ﺯﺍﺭ ﺃﺧﺎﻩ ﻓﻲ ﺍﷲ‪ ،‬ﺃﻭ ﻋﺎﺩ‬ ‫ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻃﺒﺖ‪ ،‬ﻭﻃﺎﺏ ﻣﻤﺸﺎﻙ‪ ،‬ﻭﺗﺒﻮﺃﺕ ﻣﻦ ﺍﻟﺠﻨﺔ ‬ ‫ﻣﻨﺰﻻ‪ ،‬ﻭﺭﻏﺐ ﻓﻲ ﺫﻟﻚ‬ ‫ﻭﻓﻲ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺼﺎﻓﺤﺘﻬﻢ ﻭﻣﺠﺎﻟﺴﺘﻬﻢ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻟﻮ ﻋﻠﻤﺘﻢ‬ ‫ﻣﺎ ﻓﻲ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺮﺍﺑﺔ ﻭﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﺿﻰ ﻣﺎ ﺗﺨﻠﻔﺘﻢ ﻋﻨﻬﻤﺎ ﻳﻜﺘﺐ ﻟﻜﻞ ﺧﻄﻮﺓ ﻣﻦ‬ ‫ﺫﻟﻚ ﻋﺸﺮ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﻣﻦ ﺯﺍﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤﻦ ﺯﺍﺭﻧﻲ‪ ،‬ﻭﻣﻦ ﺻﺎﻓﺢ ﺍﻟﻌﻠﻤﺎﺀ ﺻﺎﻓﺤﻨﻲ‪،‬‬ ‫ﻭﻣﻦ ﺟﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻜﺄﻧﻤﺎ ﺟﺎﻟﺴﻨﻲ ﻭﻣﻦ ﺟﺎﻟﺴﻨﻲ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﺟﻠﺴﻪ ﺍﷲ ﻣﻌﻲ ﻓﻲ‬ ‫ﺍﻟﺠﻨﺔ«)‪ ،(٣‬ﻭﻗﺎﻝ ﮊ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻦ ﺭﺑﻪ ‪ 8‬ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪» :‬ﻭﺟﺒﺖ ﻣﺤﺒﺘﻲ‬ ‫ﻟﻠﻤﺘﺤﺎﺑﻴﻦ ﻓﻲ ﻭﺍﻟﻤﺘﺠﺎﻟﺴﻴﻦ ﻓﻲ ﻭﺍﻟﻤﺘﺰﺍﻭﺭﻳﻦ ﻓﻲ ﻭﺍﻟﻤﺘﺒﺎﺫﻟﻴﻦ ﻓﻲ«)‪.(٤‬‬ ‫ﺯﻭﺭﺍ ﻭﺯﻳﺎﺭﺓ‪ :‬ﻗﺼﺪﻩ ﻭﻋﺎﺩﻩ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺮﻑ ﻫﻲ ﻗﺼﺪ‬ ‫)‪ (١‬ﺍﻟﺰﻳﺎﺭﺓ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻘﺼﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺯﺍﺭﻩ ﻳﺰﻭﺭﻩ ‬ ‫ﻭﺍﺳﺘﺌﻨﺎﺳﺎ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ‪.‬‬ ‫‬‫ﺇﻛﺮﺍﻣﺎ ﻟﻪ‬ ‫‬‫ﺍﻟﻤﺰﻭﺭ‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٨٠/٢٤‬‬ ‫)‪ (٢‬ﺗﺴﻦ ﺯﻳﺎﺭﺓ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻭﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻟﺠﻴﺮﺍﻥ‪ ،‬ﻭﺍﻷﻗﺎﺭﺏ ﻭﺻﻠﺘﻬﻢ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺯﻳﺎﺭﺗﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﻳﺮﺗﻀﻮﻧﻪ‪ ،‬ﻭﻓﻲ ﻭﻗﺖ ﻻ ﻳﻜﺮﻫﻮﻧﻪ‪ .‬ﻛﻤﺎ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺃﺧﻴﻪ‬ ‫ﺍﻟﺼﺎﻟﺢ ﺃﻥ ﻳﺰﻭﺭﻩ ﻭﻳﻜﺜﺮ ﺯﻳﺎﺭﺗﻪ ﺇﺫﺍ ﻟﻢ ﻳﺸﻖ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٨١/٢٤‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﺟﺪﻩ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻨﺔ‪ ،‬ﺡ‪.٣٥٠٩٧ :‬‬ ‫‪347‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺰﺍﻭﺭ ﺑﻴﻦ ﻗﻮﻡ ﻓﻘﺪ ﺗ ‪‬ﻢ ﻟﻬﻢ ﺍﻟﻌﺰﻡ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬ ‫ﻭﺑﻴﻦ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻘﺪ ﺗ ‪‬ﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺴﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺧﺎﻟﻘﻬﻢ‬ ‫ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﻜﺴﻞ ﻭﻣﻦ ﺍﻟﺘﺮﻙ ﻟﻄﺎﻋﺘﻪ‪ ،‬ﻗﺎﻟﻪ ﺃﺑﻮ ﻣﺴﻮﺭ‪ .‬ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﺛﻼﺛﺔ‬ ‫ﻳﺰﻫﺪ ﻓﻴﻬﺎ ﺃﻫﻞ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ :‬ﺍﻟﺰﻳﺎﺭﺓ ﻓﻲ ﺍﷲ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻟﻤﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻛﺜﺮﺓ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺇﻟﻰ ﺍﷲ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﻣﺸﻰ ﺇﻟﻰ ﺍﻟﺰﻳﺎﺭﺓ ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻓﻠﻪ ﺑﻜﻞ‬ ‫ﺧﻄﻮﺓ ﻳﺨﻄﻮﻫﺎ ﺳﺒﻌﺔ ﺃﻣﻴﺎﻝ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﺳﺒﻌﺔ ﻋﻦ ﺷﻤﺎﻟﻪ ﻭﺳﺒﻌﺔ ﻗﺪﺍﻣﻪ ﻭﺳﺒﻌﺔ‬ ‫ﺧﻠﻔﻪ ﻭﺳﺒﻌﺔ ﻓﻮﻗﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻭﺳﺒﻌﺔ ﺗﺤﺘﻪ ﺇﻟﻰ ﺍﻷﺭﺽ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﻭﻟﻠﺰﺍﺋﺮ‬ ‫ﻣﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﻟﻠﻤﺰﻭﺭ ﻣﺎ ﻟﻸﻧﺼﺎﺭ ﺇﻥ ﻗﺎﻡ ﺑﺤﻖ ﺍﻟﺰﺍﺋﺮ)‪.(١‬‬ ‫‪ ٤٩٣‬أ‪ +F‬أ‪ CJ#‬ا ا‪ o‬أم ا‪ +‬ور؟‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺰﺍﺋﺮ ﻭﺍﻟﻤﺰﻭﺭ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﻛﺎﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‬ ‫ﻭﺍﻷﻧﺼﺎﺭ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ‪ ،‬ﻭﺍﻷﻇﻬﺮ ﺃﻥ ﺍﻟﺰﺍﺋﺮ ﺃﻓﻀﻞ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻬﺎﺟﺮ‪ ،‬ﻭﻟﻠﺰﺍﺋﺮ ﻣﺜﻞ‬ ‫ﻣﻦ ﺳﺎﺭ ﺇﻟﻰ ﻣﺠﻠﺲ ﺫﻛﺮ‪ ،‬ﻭﺍﻟﺰﻳﺎﺭﺓ ﻓﻲ ﺍﷲ ﻣﻤﺎ ﻳﻮﺟﺐ ﺍﻟﺠﻨﺔ ﻭﻣﺤﺒﺔ ﺍﷲ ﻟﻠﺰﺍﺋﺮ‪،‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪» :‬ﻭﺟﺒﺖ ﻣﺤﺒﺘﻲ ﻟﻠﺬﻳﻦ ﻳﺘﺤﺎﺑﻮﻥ ﻣﻦ‬ ‫ﺃﺟﻠﻲ‪ ،‬ﻭﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﺬﻳﻦ ﻳﺘﺼﺎﻓﺤﻮﻥ ﻣﻦ ﺃﺟﻠﻲ‪ ،‬ﻭﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﺬﻳﻦ‬ ‫ﻳﺘﻌﺎﺭﻓﻮﻥ ﻣﻦ ﺃﺟﻠﻲ‪ ،‬ﻭﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﺬﻳﻦ ﻳﺘﻨﺎﺻﺮﻭﻥ ﻣﻦ ﺃﺟﻠﻲ«)‪.(٢‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺸﺎﻳﺦ‪ :‬ﺗﺰﺍﻭﺭﻭﺍ ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﺗﺰﺍﻭﺭﺗﻢ ﺗﻌﺎﺭﻓﺘﻢ‪ ،،‬ﻭﺇﺫﺍ‬ ‫ﺗﻌﺎﺭﻓﺘﻢ ﺗﺤﺎﺑﺒﺘﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺍﻟﻴﺘﻢ ﺩﺧﻠﺘﻢ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﺘﺰﺍﻭﺭﻭﺍ ﻟﻢ‬ ‫ﺗﺘﻌﺎﺭﻓﻮﺍ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺘﻌﺎﺭﻓﻮﺍ ﻟﻢ ﺗﺘﺤﺎﺑﻮﺍ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺘﺤﺎﺑﻮﺍ ﺗﺘﻌﺎﺩﻭﺍ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﻌﺎﺩﻳﺘﻢ ﺩﺧﻠﺘﻢ ﺍﻟﻨﺎﺭ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٢/٥‬ ‪ ،٣٣٣‬ﺍﻹﻳﻀﺎﺡ ‪.١٧/٣‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٣٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.١٩/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪348‬‬ ‫)‪(١‬‬ ‫‪ ٤٩٤‬ا‪ $#+‬ا‪H 6‬ر إ‪ K‬زرة ا‪ˆ+‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻮﻝ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﺗﺴﺎﺭ ﺇﻟﻰ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻓﻬﻞ ﻳﺴﺎﺭ ﻟﻌﻴﺎﺩﺓ‬ ‫ﺗﻘﺼﻴﺮﺍ ﻓﻲ ﺍﻟﻌﻴﺎﺩﺓ ﻻ ﻳﺤﺴﻦ‪ ،‬ﻭﺍﻟﺴﻴﺮ‬ ‫‬‫ﻳﻮﻣﺎ‬ ‫ﻣﺮﻳﺾ ﻳﻮﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﺪﻡ ﺍﻟﺴﻴﺮ ﺇﻟﻴﻪ ‬ ‫ﺇﻟﻴﻪ ﻓﻮﻕ ﺍﻟﻴﻮﻡ ﺗﻜﻠﻒ ﻣﺸﻘﺔ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺴﺎﺭ ﻟﺰﻳﺎﺭﺓ ﻣﺴﻠﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬ ‫ﻭﻟﺮﺣﻢ ﺳﺒﻌﺔ‪ ،‬ﻭﻟﻠﻮﺍﻟﺪﻳﻦ ﺳﻨﺘﺎﻥ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ)‪.(٢‬‬ ‫‪ r / ٤٩٥‬ا وا‪Pc‬‬ ‫ﻣﻦ ﺳﻴﺮﺓ ﺍﻟﺴﻠﻒ ﺍﺟﺘﻤﺎﻉ ﻋﻠﻰ ﻣﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﺩﻧﻴﻮ ‪‬ﻳﺎ‪ ،‬ﻭﺍﺟﺘﻤﺎﻉ ﺑﻌﺪ ﻋﺘﻤﺔ‬ ‫ﻋﻨﺪ ﺃﻓﻀﻠﻬﻢ ﻟﻠﺬﻛﺮ ﺑﻤﺠﻠﺲ ﻭﺧﺘﺎﻡ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ﺗﺴﺎﻭﻭﺍ ﻓﻲ ﺍﻟﻔﻀﻞ‬ ‫ﻓﻠﻴﺠﺘﻤﻌﻮﺍ ﻋﻨﺪ ﺃﻛﺒﺮﻫﻢ ﺳﻨ‪‬ﺎ ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﻢ ﻣﺴﺠﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻓﻴﻪ ‬ ‫ﻟﻴﻼ ﺇﻥ ﺃﻣﻜﻨﻬﻢ‬ ‫ﺑﻤﺠﻠﺲ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﺑﻜﺘﻤﺎﻥ ﻋﻠﻤﻪ ﻣﺎ ﻟﻢ ﻳﺤﺘﺞ ﺇﻟﻴﻪ‪،‬‬ ‫ﻓﺈﻥ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻧﻔﻊ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺣﻜﻢ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻓﻤﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺃﻧﻬﺎ ﺳﻨ‪‬ﺔ ﺃﻭ ﻣﻨﺪﻭﺑﺔ‪ ،‬ﻭﻗﺪ ﺗﺼﻞ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﺣﻖ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﺩﻭﻥ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻼﻥ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻫﻲ ﺳﻨ‪‬ﺔ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ .‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ‬ ‫ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻨﻮﻭﻱ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻧﻬﺎ ﻣﻨﺪﻭﺑﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑﻬﺎ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺇﻻ ﻭﺟﺒﺖ ﻷﻧﻬﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﻧﻔﻘﺘﻪ ﻋﻠﻴﻪ ﻓﻴﺠﺐ ﻋﻴﺎﺩﺗﻪ ﻋﻠﻴﻪ ﻋﻴ ﻨﺎ‪.‬‬ ‫ﻭﺗﻜﺮﻩ ﻋﻴﺎﺩﺓ ﺫﻱ ﺑﺪﻋﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺗﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺮﻳﺾ ﺫﻱ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻤﺎ‬ ‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻋﻴﺎﺩﺗﻪ ﻟﻪ ﻣﻦ ﺍﻟﻤﻔﺎﺳﺪ ﻭﺇﻏﺮﺍﺀ ﺍﻟﻌﺎﻣﺔ ﺑﺎﺗﺒﺎﻋﻪ ﻭﺣﺴﻦ ﻃﺮﻳﻘﺘﻪ‪.‬‬ ‫ﻭﺗﺠﻮﺯ ﻋﻴﺎﺩﺓ ﺍﻟﻔﺎﺳﻖ ﻓﻲ ﺍﻷﺻﺢ ﻷﻧﻪ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻟﻌﻴﺎﺩﺓ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻛﻤﺎ ﺗﺠﻮﺯ ﻋﻴﺎﺩﺓ‬ ‫ﺍﻟﻜﺎﻓﺮ ﺧﺎﺻﺔ ﺇﻥ ﺭﺟﻲ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﺗﺠﻮﺯ ﻋﻴﺎﺩﺓ ﺍﻟﺬﻣﻲ؛ ﻷﻧﻪ ﻧﻮﻉ ﺑﺮ ﻓﻲ ﺣﻖ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﻧﻬﻴﻨﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﻋﻴﺎﺩﺓ ﺍﻟﻤﺠﻮﺱ ﻗﻮﻻﻥ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٧٦/٣١‬ ‪.٧٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٣٥/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٦/٥‬ ‪ ،٣٣٧‬ﻭﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺞ ﻟﻠﺤﺪﻳﺚ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫‪349‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫‪ 3 ٤٩٦‬ا‪r +‬‬ ‫ﺧﻴﺮ ﺍﻟﻤﺠﺎﻟﺲ ﻣﺠﻠﺲ ﻳﺨﺘﻤﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻳﻘﻮﻝ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻪ ﺃﻭﻝ ﻗﻌﻮﺩﻩ‪:‬‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‬ ‫‬‫ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻭﺃﻥ‬ ‫ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﺷﺮﻉ‪ ،‬ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻭﺻﻒ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺃﻧﺰﻝ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﻮﻝ ﻛﻤﺎ ﺣﺪﺙ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺤﻖ ﺍﻟﻤﺒﻴﻦ ﺫﻛﺮ ﺍﷲ‬ ‫ﻣﺤﻤﺪﺍ ﺑﺎﻟﺨﻴﺮ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺣ ‪‬ﻴﺎﻩ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﻳﺪﻋﻮ)‪.(١‬‬ ‫‬ ‫‪ / ٤٩٧‬آداب ‪e‬اءة اآن‬ ‫ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻴﺴﺘﻌﻴﺬﻭﺍ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﻭﻟﻴﻘﻞ‪:‬‬ ‫ﺭﺏ ﺃﻥ ﻳﺤﻀﺮﻭﻥ‪ ،‬ﺳﺒﺤﺎﻥ‬ ‫ﺭﺏ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻫﻤﺰﺍﺕ ﺍﻟﺸﻴﺎﻃﻴﻦ ﻭﺃﻋﻮﺫ ﺑﻚ ‪‬‬ ‫‪‬‬ ‫ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ؛ ﻭﻟﻴﺄﺧﺬ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗﺤﺔ ﺛﻢ ﻳﻘﺮﺅﻭﺍ ﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻭﻳﺘﻔﻬﻤﻮﻥ ﻣﻌﺎﻧﻴﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﻣﺮ ﺑﺂﻳﺔ ﺗﺴﺒﻴﺢ ﺳﺒ‪‬ﺢ ﻭﻛﺒ‪‬ﺮ‪ ،‬ﺃﻭ ﺑﺂﻳﺔ ﺩﻋﺎﺀ ﺩﻋﺎ ﻭﺍﺳﺘﻐﻔﺮ‪ ،‬ﺃﻭ ﺑﻤﺮﺟﻮ ﺳﺄﻝ‪،‬‬ ‫ﺃﻭ ﺑﻤﺨﻮﻑ ﺍﺳﺘﻌﺎﺫ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﻗﻠﺒﻪ‪ ،‬ﻭﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺳﻮﺭﺓ ﻗﺎﻝ‪:‬‬ ‫ﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻭﺑﻠﻎ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻧﻔﻌﻨﺎ ﺑﻪ‪ ،‬ﻭﺑﺎﺭﻙ ﻟﻨﺎ ﻓﻴﻪ‪،‬‬ ‫ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﻌﻈﻴﻢﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮﺍﻟﺤﻲ‬ ‫ﺍﻟﻘﻴﻮﻡ‪ ،‬ﻭﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻗﺎﻝ ﻣﺎ ﻳﻘﻮﻟﻪ ! ﻋﻨﺪ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪» :‬ﺍﻟﻠﻬﻢ‬ ‫ﻭﻧﻮﺭﺍ ﻭﻫﺪﻯ ﻭﺭﺣﻤﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺫﻛﺮﻧﻲ ﻣﻨﻪ‬ ‫‬‫ﺇﻣﺎﻣﺎ‬ ‫ﺍﺭﺣﻤﻨﻲ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﺟﻌﻠﻪ ﻟﻲ ‬ ‫ﻣﺎ ﻧﺴﻴﺖ‪ ،‬ﻭﻋﻠﻤﻨﻲ ﻣﻨﻪ ﻣﺎ ﺟﻬﻠﺖ‪ ،‬ﻭﺍﺭﺯﻗﻨﻲ ﺗﻼﻭﺗﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﻭﺍﺟﻌﻠﻪ ﻟﻲ ﺣﺠﺔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﻳﻘﺮﺅﻭﻧﻪ ﺑﺼﻮﺕ ﻭﺍﺣﺪ ﻻ ﻳﺘﻘﺪﻡ‪،‬‬ ‫ﻭﻳﺘﺄﺧﺮ ﺁﺧﺮ«)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٧/٥‬ ‪.٣٣٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٣٨/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٢١/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪350‬‬ ‫‪  / ٤٩٨‬ق ا‪r +‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺠﻠﺲ‪ :‬ﺃﻥ ﻳﺮﺩ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻜﻼﻡ ﻟﻠﻜﺒﻴﺮ ﻓﻴﺘﻜﻠﻢ ﻭﻳﻨﺼﺖ ﺍﻟﺼﻐﻴﺮ‪،‬‬ ‫ﻛﻼﻣﺎ ﺍﺳﺘﺄﺫﻥ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺩ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻜﻼﻡ ﻟﻠﻜﺒﻴﺮ ﺍﺑﺘﺪﺃ ﺍﻟﻜﻼﻡ‬ ‫‬‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺼﻐﻴﺮ‬ ‫ﻭﺣﺪﻩ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻜﻼﻡ ﻟﻠﺼﻐﻴﺮ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﻘﻮﻝ ﻟﻠﺼﻐﻴﺮ ﻣﺎ ﺗﻘﻮﻝ ﻓﻲ ﻛﺬﺍ‬ ‫ﻟﻴﻌﻠﻤﻪ ﺇﻥ ﺟﻬﻞ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺃﻥ ﻛﻼﻡ ﺍﻟﺼﻐﻴﺮ ﻣﺸﺮﻭﻁ ﺑﺮﺩ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻜﻼﻡ ﺇﻟﻴﻪ ﺇﻣﺎ‬ ‫ﺑﺪﺅﻩ ﻭﺇﻣﺎ ﺑﻌﺪ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺼﻐﻴﺮ‪.‬‬ ‫ﻭﻣﻦ ﺣﻖ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺘﺪﻭﻳﺮ ﻛﺤﻠﻘﺔ ﻣﻦ ﺃﻭﻟﻪ ﺇﻟﻰ ﺧﺘﺎﻣﻪ ﻻ ﺑﺘﺮﺑﻴﻊ ﺃﻭ ﺗﺜﻠﻴﺚ‬ ‫ﻋﻮﺟﺎ ﺍﻧﺼﺮﻓﻮﺍ‪ ،‬ﺃﻱ‪ :‬ﻓﺮﺟﺔ‪،‬‬ ‫‬‫ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﺠﻠﺲ ﻓﺮﺃﻭﺍ‬ ‫ﻭﺍﻟﺸﻴﻄﺎﻥ ﻳﻔﺮﺡ ﺑﺎﻟﻔﺮﺟﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻴﻪ‪ ،‬ﻭﺗﻘﻮﻯ ﻭﺳﻮﺳﺘﻪ ﺣﻴﻨﺌﺬ؛ ﻭﺍﻟﻤﺮﺍﺩ ﺃﺣﺪ‬ ‫ﺧﺼﻮﺻﺎ‪ ،‬ﻭﻣﻦ ﺳﺪ ﺛﻠﻤﺔ ﻓﻲ ﺍﻟﺼﻒ ﺃﻭ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺬﻛﺮ‬ ‫‬‫ﺍﻟﺸﻴﺎﻃﻴﻦ ﻻ ﺇﺑﻠﻴﺲ‬ ‫ﻛﻤﻦ ﺳﺪﻫﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﺪﻭﻳﺮ ﻓﻴﻤﺎ ﻧﺴﻤﻌﻪ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺧﻤﺴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ‬ ‫ﻋﻠﻴﻪ ﻛﻼﻡ ﺟﺎﺭ ﺍﷲ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﻷﻥ؛ ﺃﻗﻞ ﻣﺎ ﻳﺼﻠﺢ ﺍﻟﺘﺤﻠﻴﻖ ﺛﻼﺛﺔ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ)‪.(١‬‬ ‫‬‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﻟﺘﺪﻭﻳﺮ ﻣﻦ ﺧﻤﺴﺔ‬ ‫‪ ٤٩٩‬ا ‪ r / 6#‬ا‪ Pc‬وا‬ ‫ﻻ ﻳﺘﻌﻤﺪ ﺍﻟﺘﺒﺴﻢ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺬﻛﺮ ﺃﻭ ﺍﻟﻌﻠﻢ؛ ﻷﻧﻪ ﺩﻋﺎﺑﺔ ﻭﻣﺠﺎﻟﺲ ﺍﻟﺬﻛﺮ‬ ‫ﻻ ﻳﻬﺎﻥ ﺑﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ‪ :‬ﺍﻟﺘﺒﺴﻢ ﺩﻋﺎﺑﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﺰﺍﺡ‪ ،‬ﻭﻻ ﻳﻀﺤﻚ ﻓﻲ ﻣﺠﻠﺲ‬ ‫ﺫﻟﻚ ﻭﻻ ﻓﻲ ﻏﻴﺮﻩ‪» ،‬ﻭﻗﺪ ﺗﺒﺴﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺣﺘﻰ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ«)‪ ،(٢‬ﻭﻫﻲ‬ ‫ﺗﺒﺴﻤﺎ ﻣﺒﺎﻟﻐﺔ‬ ‫‬‫ﺃﻭﺍﺧﺮ ﺍﻷﺿﺮﺍﺱ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﺘﺒﺴﻢ ﺍﻟﻀﺤﻚ ﺑﻼ ﺻﻮﺕ‪ ،‬ﻭﺳﻤﺎﻩ‬ ‫ﻓﻲ ﻗﻠﺔ ﺻﻮﺗﻪ ﻭﻛﺜﺮﺓ ﺧﻔﺎﺋﻪ‪ ،‬ﺃﻭ ﻷﻧﻪ ﻣﺒﺪﺃ ﺍﻟﻀﺤﻚ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ‪:#‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٩/٥‬ ‪ ،٣٤٠‬ﺍﻹﻳﻀﺎﺡ ‪.٢٠/٣‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ‪] ﴾ % $ # " ! ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪[٩١ :‬‬ ‫ﺡ‪.٤٨١١ :‬‬ ‫‪351‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻣﺴﺘﺠﻤﻌﺎ ﻗﻂ ﺿﺎﺣﻜ ﺎ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻣﻘﺒﻼ ﻋﻠﻰ ﺍﻟﻀﺤﻚ ﺑﻜﻠﻴﺘﻪ‪ ،‬ﺇﻧﻤﺎ ﻳﻜﻮﻥ‬‫‬‫»ﻣﺎ ﺭﺃﻳﺘﻪ‬ ‫ﻳﺘﺒﺴﻢ«)‪ ،(١‬ﻓﻼ ﻳﻨﺎﻓﻲ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺿﺤﻜﻪ ﮊ ﻷﻧﻬﺎ ﺇﻧﻤﺎ ﻧﻔﺖ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻭﻟﻢ ﺗﺮﻩ‪ ،‬ﻓﻔﻲ ﻛﻼﻡ ﺍﻹﻳﻀﺎﺡ‪ :‬ﺛﺒﻮﺕ ﺿﺤﻜﻪ‪ ،‬ﻷﻥ ﺍﻟﻨﻮﺍﺟﺬ ﻻ ﺗﻜﺎﺩ ﺗﻈﻬﺮ ﺇﻻ‬ ‫ﻋﻨﺪ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﻀﺤﻚ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺧﺒﺮ ﺍﻟﻤﻮﺍﻗﻊ ﺃﻫﻠﻪ ﻓﻲ‬ ‫ﺭﻣﻀﺎﻥ ﺃﻧﻪ ﺿﺤﻚ ﺣﺘﻰ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ)‪ ،(٢‬ﻭﺃﻛﺜﺮ ﺃﻭﻗﺎﺗﻪ ﺍﻟﺘﺒﺴﻢ‪ ،‬ﻭﺭﺑﻤﺎ ﺿﺤﻚ‪،‬‬ ‫ﻭﺍﻟﻤﻜﺮﻭﻩ ﻫﻮ ﺍﻹﻛﺮﺍﻩ ﺃﻭ ﺍﻹﻓﺮﺍﻁ ﻣﻦ ﺍﻟﻀﺤﻚ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﻪ ﻗﻬﻘﻬﺔ ﺃﻡ ﻻ‪ ،‬ﻭﻗﺪ‬ ‫ﺭﻭﻱ ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺜﺮﺗﻪ ﻭﺃﻧﻪ ﻳﻤﻴﺖ ﺍﻟﻘﻠﺐ)‪.(٣‬‬ ‫‪ ٥٠٠‬ا‪ r / 6# vJ‬ا‬ ‫ﻳﺒﻐﺾ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻞ ﻏﺎﻓﻞ ﺿﺤﺎﻙ‪ ،‬ﻭﻟﻴﺲ ﻟﻀﺎﺣﻚ ﺑﻤﺠﻠﺲ ﺃﺟﺮ ﻗﻌﻮﺩﻩ‪،‬‬ ‫ﺑﻌﺪ ﺿﺤﻜﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻗﺎﻡ ﺛﻢ ﺭﺟﻊ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺍﻷﺟﺮ ﻣﻦ ﺣﻴﻨﻪ ﻟﻤﺎ ﺑﻌﺪ ﻛﻤﻦ ﻟﻐﺎ‬ ‫ﻋﻨﺪ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻭﺭﺧﺺ ﺇﻥ ﺗﺎﺏ ﺑﻤﻜﺎﻧﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻗﻌﻮﺩﻩ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻟﻀﺤﻚ‪،‬‬ ‫ﺃﻳﻀﺎ ﺛﻮﺍﺏ ﻗﻌﻮﺩﻩ ﺍﻟﺴﺎﺑﻖ ﺇﺫﺍ ﺗﺎﺏ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺘﺒﺴﻢ)‪.(٤‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻊ ﻟﻪ ‬ ‫‪ ٥٠١‬ا!‪ $D‬واﻹ‪A.‬ء ‪ r / 6#‬ا‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻹﺻﻐﺎﺀ‪ ،‬ﻳﺘﻜﻠﻢ ﺍﻟﻜﺒﻴﺮ ﻭﻳﻨﺼﺖ ﺍﻟﺼﻐﻴﺮ‬ ‫ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻳﺘﻜﻠﻢ ﺍﻟﺼﻐﻴﺮ ﺑﺈﺫﻥ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﻟﺘﻨﺎﺟﻲ‪ ،‬ﻭﻟﻮ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻜﻼﻡ‬ ‫ﻓﻲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻟﻤﻄﺮ ﻭﻗﺪﻭﻡ ﺍﻟﻤﺴﺎﻓﺮ ﻭﺭﺧﺺ ﺍﻷﺳﻌﺎﺭ‬ ‫ﻭﻭﻻﺩﺓ ﺍﻟﺼﺒﻲ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﺎ ﺫﻛﺮ ﻣﻊ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﺜﻠﻪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺘﺒﺴﻢ ﻭﺍﻟﻀﺤﻚ‪ ،‬ﺡ‪.٦٠٩٢ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪9 87 6 5 4 3 2 ﴿ :‬‬ ‫‪] ﴾ > = < ;:‬ﺍﻟﺘﺤﺮﻳﻢ‪ ،[٢ :‬ﺡ‪.٦٧٠٩ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٠/٥‬ ‪ ،٣٤١‬ﺍﻹﻳﻀﺎﺡ ‪ ،٢١/٣‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻫﺪ‪،‬‬ ‫ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﺗﻘﻰ ﺍﻟﻤﺤﺎﺭﻡ ﻓﻬﻮ ﺃﻋﺒﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﺡ‪.٢٣٠٥ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٢/٥‬ ‪ ،٣٤٢‬ﺍﻹﻳﻀﺎﺡ ‪.٢٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪352‬‬ ‫ﻛﻤﺜﻞ ﻣﻔﻘﻮﺩ ﻭﻣﺮﺽ‪ ،‬ﻭﺍﻟﻀﺤﻚ ﻓﺈﻧﻪ ﻳﻤﻴﺖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﺬﻫﺐ ﺑﻨﻮﺭ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺟﺰﺀﺍ)‪.(١‬‬ ‫‬‫ﺿﺤﻚ ﺍﻟﻌﺎﻟﻢ ﻣﺞ ﻣﻦ ﻋﻠﻤﻪ ﻣﺠﺔ؛ ﺃﻱ‪ :‬ﺃﺫﻫﺐ ﻣﻦ ﻋﻠﻤﻪ‬ ‫‪ ٥٠٢‬ا‪ r / 6# „S‬ا‬ ‫ﻳﺰﺣﺰﺡ ﻟﻤﺘﺄﻫﻞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺘﻮﻟﻰ‪ ،‬ﻭﺍﻟﻤﺘﺄﻫﻞ ﻟﻠﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺰﺣﺰﺡ ﻟﻪ ﺑﻪ‪،‬‬ ‫ﻭﻣﻦ ﺯﺣﺰﺡ ﻟﻐﻴﺮ ﻣﺘﻮﻟﻰ ﻛﻤﻦ ﻗﻄﻊ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﺇﻻ ﻟﻠﻤﺪﺍﺭﺓ‪ ،‬ﻭﻳﻘﺮﺏ ﻟﻮﺟﻪ‬ ‫ﺍﻟﺤﻠﻘﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻮﺿﻊ ﺍﻷﺣﺴﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺪﻋﻰ ﺃﻭ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﻭﻳﺄﺗﻲ ﻓﺈﻧﻤﺎ ﺫﻟﻚ‬ ‫ﻛﺮﺍﻣﺔ ﺃﻛﺮﻡ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺰﺣﺰﺡ ﻟﻪ ﻓﻠﻴﻘﻌﺪ ﺣﻴﺚ ﺃﻣﻜﻦ ﺑﻼ ﺗﻀﻴﻴﻖ ﻋﻠﻰ ﺃﺣﺪ‪،‬‬ ‫ﻭﻣﻦ ﻣﺸﻰ ﺇﻟﻰ ﺫﻟﻚ ﺑﺪﻭﻥ ﺃﻥ ﻳﺰﺣﺰﺡ ﻟﻪ ﺭﺩ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻡ ﺃﺣﺪ ﻟﻐﻴﺮﻩ ﻓﻲ‬ ‫ﺍﻟﻤﺠﻠﺲ ﺑﻞ ﻳﺰﺣﺰﺡ ﻭﻣﻦ ﺗﺰﺣﺰﺡ ﻟﻤﺴﻠﻢ ﻛﻤﻦ ﺃﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﻻ ﻳﺘﺄﻃﻰ ﺑﺮﺃﺳﻪ‬ ‫ﻭﻟﻴﺴﻮ ﻗﺎﻣﺘﻪ ﺣﺘﻰ ﻳﻘﻌﺪ)‪.(٢‬‬ ‫‪‬‬‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﻌﻮﺩ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪،‬‬ ‫‪ ٥٠٣‬د‪%‬ء ‪SP‬رة ا‪r +‬‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻟﻤﺠﻠﺲ ﻓﻠﻴﺪﻉ ﺍﷲ ﻟﺪﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺭﺍﺩ‬ ‫ﺃﻥ ﻳﻘﻌﺪ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺘﺎﻝ ﺑﺎﻟﻤﻜﻴﺎﻝ ﺍﻷﻭﻓﻰ ﻓﻠﻴﻘﻞ ﻛﻠﻤﺎ ﻗﺎﻡ ﻣﻦ ﺍﻟﻤﺠﻠﺲ‪:‬‬ ‫﴿ ‪] ﴾ Ñ Ð Ï Î Í Ì‬ﺍﻟﺼﺎﻓﺎﺕ‪ ،[١٨٠ :‬ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻡ ﻣﻦ‬ ‫ﺍﻟﻤﺠﻠﺲ ﻓﻠﻴﻘﻞ‪ :‬ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑﺤﻤﺪﻙ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ‪،‬‬ ‫ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻲ ﺫﻧﻮﺑﻲ ﻭﺗﺐ ﻋﻠﻲ‪ ،‬ﻓﻬﺬﺍ ﻛﻔﺎﺭﺓ ﻟﻠ‪‬ﻐﻮ ﺇﻥ ﻛﺎﻥ ﻣﻨﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ)‪.(٣‬‬ ‫‪ r / Eke ٥٠٤‬ا إ‪t K‬ه‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻘﺮﺅﻭﺍ ﺑﻄﺎﻗﺔ ﺃﻭ ﻳﺴﺄﻟﻮﺍ ﻋﻦ ﺍﻷﺧﺒﺎﺭ ﺃﻭ ﻳﺄﺧﺬﻭﺍ ﻓﻲ ﺣﺪﻳﺚ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤١/٥‬ ‪ ،٣٤٢‬ﺍﻹﻳﻀﺎﺡ ‪.٢٣/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٢/٥‬ ‪ ،٣٤٣‬ﺍﻹﻳﻀﺎﺡ ‪.٢٠/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٤٣/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٢٠/٣‬‬ ‫‪353‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻣﺮ ﻓﻠﻴﻘﻄﻌﻮﺍ ﺍﻟﻤﺠﻠﺲ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺤﻮﻝ ﻓﻴﻪ‬ ‫ﻇﻔﺮﺍ‬ ‫ﺷﺎﺭﺑﺎ ﺃﻭ ﻳﻘﻠﻢ ‬ ‫‬‫ﺇﻟﻰ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻓﻠﻴﻘﻢ ﻭﻳﺘﺒﺎﻋﺪ ‬ ‫ﻗﻠﻴﻼ ﺛﻢ ﻳﺴﺘﺮﻳﺢ‪ ،‬ﺃﻭ ﻳﻘﺺ‬ ‫ﻛﺜﻴﺮﺍ ﺃﻭ ﻳﻔﻌﻞ ﻣﺎ ﻻ ﻳﻔﻌﻞ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﻓﻴﻘﻌﺪ ﺣﻴﺚ ﺷﺎﺀ‬ ‫‬‫ﺃﻭ ﻳﺄﻛﻞ‬ ‫ﻭﻻ ﻳﻤﺪ ﻓﻴﻪ ﺭﺟﻠﻪ ﺇﻻ ﻟﻌﺬﺭ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻮﻗﺪﻭﺍ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺗﻘﺪﻡ ﺃﻥ‬ ‫ﻣﻦ ﻓﺴﺢ ﻟﻪ ﻋﻦ ﻣﻜﺎﻥ ﻓﻈﻦ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ﻫﻠﻚ)‪.(١‬‬ ‫ز ‪ r / 6#‬ا‬‫‪ / ٥٠٥‬‬ ‫ﻻ ﺑﺄﺱ ﺑﻨﺰﻉ ﻣﻄﻮﻕ‪ ،‬ﺃﻱ‪ :‬ﻣﺪﻭﺭ ﻧﺎﻓﺬ ﻛﺠﺒﺔ ﻭﻗﻤﻴﺺ ﻭﺑﺮﻧﻮﺱ ﻭﺳﺮﺍﻭﻳﻞ‬ ‫ﻭﻏﻼﻟﺔ ﻭﻋﻤﺎﻣﺔ ﻭﺧﺎﺗﻢ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻨﺰﻉ ﻟﺒﺎﺱ ﺭﺃﺱ ﺃﻭ ﺭﺟﻞ ﺑﻤﺠﻠﺲ ﻭﻻ‬ ‫ﺗﻠﺒﺲ ﻓﻴﻪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﺰﻋﻬﺎ ﻓﻴﻪ ﻭﻻ ﺑﺄﺱ ﺑﺎﺷﺘﻤﺎﻝ ﺍﻟﺜﻮﺏ‬ ‫ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻟﻴﺲ ﻃﻮﻗﺎ‪ ،‬ﻭﻳﻜﺮﻩ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻤﺠﻠﺲ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻳﺪﺧﻞ‬ ‫ﻭﺳﻄ ﺎ ﻭﻳﺸﺘﻤﻞ‪.‬‬ ‫ﻭﻋﺒﺎﺭﺓ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺰﻉ ﺍﻟﺮﺟﻞ ﺍﻟﻄﻮﻕ ﺇﺫﺍ ﻟﺒﺴﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻣﺜﻞ‬ ‫ﺃﻳﻀﺎ ﻟﺒﺎﺱ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ‬ ‫ﺍﻟﺠﺒﺔ ﻭﺍﻟﻘﻤﻴﺺ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻳﻨﺰﻉ ‬ ‫ﻳﻠﺒﺲ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻓﻼ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﻠﺒﺴﻬﻢ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻭﻻ‬ ‫ﻳﻤﺪ ﻓﻴﻪ ﺭﺟﻠﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ ﻭﻟﻴﺤﺬﺭ ﺍﻧﻜﺸﺎﻑ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻷﻛﻞ‬ ‫ﺍﻟﻴﺴﻴﺮ ﻛﺎﻟﺘﻤﺮﺓ ﻭﺍﻟﻜﺴﺮﺓ ﻣﻦ ﺍﻟﺮﻏﻴﻒ ﻭﻛﻼﻡ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺸﺮﺏ ﺍﻟﻴﺴﻴﺮ‬ ‫ﻛﺎﻷﻛﻞ ﺍﻟﻴﺴﻴﺮ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺎﺀ ﻛﺎﻟﻠﺒﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺎﺀ ﻓﻴﺸﺮﺑﻮﻥ ﺣﺘﻰ ﻳﺮﻭﻭﺍ‪،‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻷﻛﻞ ﺍﻟﻜﺜﻴﺮ ﺃﻭ ﺷﺮﺏ ﻏﻴﺮ ﺍﻟﻠﺒﻦ ﻗﻄﻌﻮﺍ ﺍﻟﻤﺠﻠﺲ ﺑﺎﻟﻜﻼﻡ ﺛﻢ ﻳﺸﺮﺑﻮﺍ‬ ‫ﻭﻳﺄﻛﻠﻮﺍ‪ ،‬ﻭﻻ ﻳﻨﺰﻉ ﻓﻴﻪ ﻗﻤﻞ ﻭﻻ ﻳﻘﺺ ﺷﺎﺭﺏ ﻭﻻ ﻳﻘﻠﻢ ﻇﻔﺮ ﻭﻻ ﻳﻘﻄﻊ ﺗﻔ ﺜﺎ ﻭﻻ‬ ‫ﺷﻌﺮ ﺃﻧﻒ ﻭﻻ ﻣﺎ ﺟﺎﺯ ﻟﻪ ﺇﺯﺍﻟﺘﻪ ﻣﻦ ﻟﺤﻴﺘﻪ ﻭﻫﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﻗﺒﻀﺔ ﺍﻟﻴﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٣/٥‬ ‪.٣٤٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٤٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٢٣/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪354‬‬ ‫‪ J ٥٠٦‬ر ‪ r /‬ا واﻹ‪#‬دة ‪FD/‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻌﺎﻟﻢ ﻣﺠﻠﺲ ﺑﻤﺴﺠﺪ ﻗﻮﻡ ﻓﻤﻦ ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺤﻀﺮﻭﻩ‪،‬‬ ‫ﻭﻳﺴﺘﻤﻌﻮﺍ ﻣﻨﻪ ﺻﻼﺣﻬﻢ ﻭﺇﻥ ﻟﺪﻧﻴﺎﻫﻢ ﻭﻳﻌﻴﻨﻮﻩ‪ ،‬ﻭﻣﻦ ﻳﺘﻌﻠﻢ ﻣﻨﻪ ﺑﺄﻧﻔﺴﻬﻢ ﺇﺫﺍ‬ ‫ﻧﺪﻣﺎ ﻣﻦ ﻋﻠ‪‬ﻢ ﺇﻧﺴﺎ ﻧﺎ ‬ ‫ﻋﻠﻤﺎ ﻓﻌﻤﻞ‬‫ﺍﺣﺘﺎﺟﻮﺍ ﻟﻺﻋﺎﻧﺔ ﻓﻲ ﺃﻣﺮ‪ ،‬ﻭﻳﺄﻛﻞ ﻳﺪﻩ ﺇﻟﻰ ﻣﺮﻓﻘﻪ ‬ ‫ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺩﻭﻧﻪ‪ ،‬ﻭﻣﻦ ﻓﻲ ﻣﻨﺰﻟﻪ ﻣﺠﻠﺲ ﻋﺎﻟﻢ ﻓﻠﻢ ﻳﺤﻀﺮﻩ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺆ ‪‬ﺩ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﻓﻮﺭﺛﻪ ﺇﻧﺴﺎﻥ ﻓﺄﺩﺍﻫﺎ ﻣﻨﻪ ﻟﻤﺎ ﻳﺮﻭﻥ ﻣﻦ ﺍﻟﻔﻀﻞ ﻟﻔﻌﻞ ﺫﻟﻚ ﻭﻣﺎ ﻳﺮﻭﻥ ﻣﻦ‬ ‫ﻭﺃﻳﻀﺎ ﻣﻦ‬ ‫‬‫ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺧﺺ ﺍﻟﻴﺪ ﻷﻧﻬﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺁﻟﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ‬ ‫ﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ ﻣﺎ ﻫﻮ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﻳﻌﻠﻢ ﺫﻟﻚ ﺑﺤﻀﻮﺭ ﻣﺠﻠﺲ ﺍﻟﻌﻠﻢ ﻓﻤﻦ ﻟﻢ ﻳﺤﻀﺮ‬ ‫ﻟﻦ ﻳﻌﻠﻢ ﻭﻟﻦ ﻳﻌﻤﻞ‪.‬‬ ‫ﻭﺃﻳﻀﺎ ﻛﺴﺐ ﺍﻟﻤﺎﻝ ﺑﺎﻟﻴﺪ ﻭﻣﻨﻌﻪ ﻣﻦ ﺣﻘﻪ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻛﻞ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻖ‬ ‫‬ ‫ﺑﺪﺧﻮﻟﻪ ﻷﻧﻪ ﻳﺘﻜﺊ ﻋﻠﻴﻪ ﻓﻲ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺃﻭ ﺃﻛﻞ ﺍﻟﻴﺪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺷﺪﺓ ﺍﻟﺘﺤﺴﺮ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﻷﻛﻞ ﺍﻟﺤﻘﻴﻘﻲ ﻻ ﻟﺬﺓ ﻟﻬﻢ ﻓﻴﻪ ﻭﻻ ﻳﺰﻳﻞ ﺟﻮ ﻋﺎ ﻭﻻ ﺑﻌﻀﻪ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﻛﻠﻮﻫﺎ‬ ‫ﺭﺩﺕ ﻟﻬﻢ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٠٧‬وا‪ VN‬ا ‪ H‬ه ‪/‬ﱢ‪+‬‬ ‫ﻟﻬﻢ ﻋﻠﻴﻪ ﻧﺼﺤﻬﻢ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﻗﺮﺍﺀ ﻟﻠﻘﺮﺁﻥ ﻭﻏﻴﺮﻩ‪ ،‬ﻳﻌﻠﻤﻬﻢ ﻣﻦ ﺭﺃﺳﻪ ﺃﻭ‬ ‫ﻛﺘﺎﺏ ﺃﻭ ﻣﻦ ﺭﺅﻭﺳﻬﻢ ﺃﻭ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺍﻟﺼﺒﺮ ﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﻜﺘﻢ ﻣﻤﺎ ﻋﻨﺪﻩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٤/١‬ ‪.٤٠‬‬ ‫)‪ (٢‬ﺁﺩﺍﺏ ﺍﻟﻤﻌﻠﻢ‪ :‬ﻭﻫﻲ ﺇﻣﺎ ﺁﺩﺍﺏ ﻓﻲ ﺍﻟﻤﻌﻠﻢ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺩﺭﺳﻪ‪ ،‬ﺃﻭ ﻣﻊ ﻃﻠﺒﺘﻪ‪.‬‬ ‫ﺃﻣﺎ ﺁﺩﺍﺑﻪ ﻓﻲ ﻧﻔﺴﻪ ﻓﻬﻲ‪:‬‬ ‫ﺃﺩﻭﺍﻡ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪ ،‬ﻭﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﻌﺎﻟﻪ‬ ‫ﻭﺃﻗﻮﺍﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﺃﻣﻴﻦ ﻋﻠﻰ ﻣﺎ ﺃﻭﺩﻉ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪.‬‬ ‫ﺏﺃﻥ ﻳﺼﻮﻥ ﺍﻟﻌﻠﻢ ﻭﻳﻘﻮﻡ ﻟﻪ ﺑﻤﺎ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﻣﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺸﺮﻑ‪ ،‬ﻓﻼ ﻳﺬﻟﻪ ﺑﺬﻫﺎﺑﻪ‬ ‫=‬‫ﻭﻣﺸﻴﻪ ﺇﻟﻰ ﻏﻴﺮ ﺃﻫﻠﻪ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻏﻴﺮ ﺿﺮﻭﺭﺓ ﺃﻭ ﺣﺎﺟﺔ‪.‬‬ ‫‪355‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﺝﺃﻥ ﻳﺘﺨﻠﻖ ﺑﺎﻟﺰﻫﺪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺘﻘﻠﻞ ﻣﻨﻬﺎ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻀﺮ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻌﻴﺎﻟﻪ‪.‬‬‫=‬ ‫ﺳﻠﻤﺎ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻣﻦ ﺟﺎﻩ ﺃﻭ ﻣﺎﻝ‪ ،‬ﺃﻭ‬‫‬‫ﺩﺃﻥ ﻳﻨﺰﻩ ﻋﻠﻤﻪ ﻋﻦ ﺟﻌﻠﻪ‬ ‫ﺳﻤﻌﺔ ﺃﻭ ﺷﻬﺮﺓ‪ ،‬ﺃﻭ ﺧﺪﻣﺔ‪ ،‬ﺃﻭ ﺗﻘﺪﻡ ﻋﻠﻰ ﺃﻗﺮﺍﻧﻪ‪.‬‬ ‫ﻃﺒﻌﺎ‪ ،‬ﻭﻋﻦ ﻣﻜﺮﻭﻫﻬﺎ ﻋﺎﺩﺓ ﻭﺷﺮ ﻋﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬‫ﻫﺃﻥ ﻳﺘﻨﺰﻩ ﻋﻦ ﺩﻧﻲﺀ ﺍﻟﻤﻜﺎﺳﺐ ﻭﺭﺫﻳﻠﻬﺎ ‬ ‫ﻳﺘﺠﻨﺐ ﻣﻮﺍﺿﻊ ﺍﻟﺘﻬﻢ ﻭﺇﻥ ﺑﻌﺪﺕ‪.‬‬ ‫ﻭ ﺃﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻭﻇﻮﺍﻫﺮ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﺯﺃﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻓﻴﻼﺯﻡ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺫﻛﺮ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻧﻮﺍﻓﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ‪.‬‬ ‫ﺡﺃﻥ ﻳﺪﻳﻢ ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺴﺘﻨﻜﻒ ﺃﻥ‬ ‫ﻳﺴﺘﻔﻴﺪ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻣﻤﻦ ﻫﻮ ﺩﻭﻧﻪ‪.‬‬ ‫ﻭﺁﺩﺍﺏ ﺍﻟﻤﻌﻠﻢ ﻓﻲ ﺩﺭﺳﻪ ﻫﻲ‪:‬‬ ‫‪ ١‬ ﺃﻥ ﻳﺘﻄﻬﺮ ﻣﻦ ﺍﻟﺤﺪﺙ ﻭﺍﻟﺨﺒﺚ ﻭﻳﺘﻨﻈﻒ ﻭﻳﺘﻄﻴﺐ ﻭﻳﻠﺒﺲ ﻣﻦ ﺃﺣﺴﻦ ﺛﻴﺎﺑﻪ ﺇﺫﺍ ﺟﻠﺲ‬ ‫ﻟﻠﺘﺪﺭﻳﺲ‪ ،‬ﻭﺃﻥ ﻳﺠﻠﺲ ﺑﺎﺭﺯ ﺍ ﻟﺠﻤﻴﻊ ﺍﻟﺤﺎﺿﺮﻳﻦ‪ ،‬ﻭﻳﻮﻗﺮ ﻓﺎﺿﻠﻬﻢ‪ ،‬ﻭﻳﺘﻠﻄﻒ ﺑﺎﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﻳﻜﺮﻣﻬﻢ‬ ‫ﺑﺤﺴﻦ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪.‬‬ ‫ﺗﺒﺮﻛﺎ‬ ‫‪ ٢‬ ﻭﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺪﺭﻳﺲ ﻗﺮﺍﺀﺓ ﺷﻲﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ‬ ‫ﻭﺗﻴﻤ ﻨﺎ‪.‬‬ ‫‪ ٣‬ ﻭﺇﺫﺍ ﺗﻌﺪﺩﺕ ﺍﻟﺪﺭﻭﺱ ﻗﺪﻡ ﺍﻷﺷﺮﻑ ﻓﺎﻷﺷﺮﻑ‪ ،‬ﻭﺍﻷﻫﻢ ﻓﺎﻷﻫﻢ‪.‬‬ ‫‪ ٤‬ ﻭﻻ ﻳﺬﻛﺮ ﺷﺒﻬﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻓﻲ ﺩﺭﺱ ﻭﻳﺆﺧﺮ ﺍﻟﺠﻮﺍﺏ ﻋﻨﻬﺎ ﺇﻟﻰ ﺩﺭﺱ ﺁﺧﺮ‪.‬‬ ‫ﺗﻘﺼﻴﺮﺍ ﻳﺨﻞ‪.‬‬ ‫‬‫ﺗﻄﻮﻳﻼ ﻳﻤﻞ‪ ،‬ﻭﻻ ﻳﻘﺼﺮﻩ‬‫‬‫‪ ٥‬ ﺃﻥ ﻻ ﻳﻄﻴﻞ ﺍﻟﺪﺭﺱ‬ ‫‪ ٦‬ ﻭﺃﻥ ﻳﺼﻮﻥ ﻣﺠﻠﺴﻪ ﻋﻦ ﺍﻟﻠﻐﻂ ﻭﻋﻦ ﺭﻓﻊ ﺍﻷﺻﻮﺍﺕ‪.‬‬ ‫‪ ٧‬ ﺃﻥ ﻳﻼﺯﻡ ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﺑﺤﺜﻪ ﻭﺧﻄﺎﺑﻪ‪.‬‬ ‫ﻭﺁﺩﺍﺏ ﺍﻟﻤﻌﻠﻢ ﻣﻊ ﻃﻠﺒﺘﻪ ﻫﻲ‪:‬‬ ‫ ﺃﻥ ﻳﻘﺼﺪ ﺑﺘﻌﻠﻴﻤﻬﻢ ﻭﺗﻬﺬﻳﺒﻬﻢ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ ﺃﻥ ﻻ ﻳﻤﺘﻨﻊ ﻣﻦ ﺗﻌﻠﻴﻢ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻟﻌﺪﻡ ﺧﻠﻮﺹ ﻧﻴﺘﻪ‪ ،‬ﻓﺈﻥ ﺣﺴﻦ ﺍﻟﻨﻴﺔ ﻣﺮﺟﻮ ﻟﻪ ﺑﺒﺮﻛﺔ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ ﺃﻥ ﻳﺮﻏﺐ ﺍﻟﻄﺎﻟﺐ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﻪ ﻓﻲ ﺃﻛﺜﺮ ﺍﻷﻭﻗﺎﺕ‪.‬‬ ‫ﺃﻫﻼ ﻟﺬﻟﻚ‪ ،‬ﻭﻳﺤﺮﺿﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﺣﻔﻆ‬‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫‬‫ ﺃﻥ ﻳﺘﻠﻄﻒ ﻓﻲ ﺗﻔﻬﻴﻤﻪ‪ ،‬ﻻ‬ ‫ﺍﻟﻔﺮﺍﺋﺪ ﻭﻻ ﻳﺪﺧﺮ ﻋﻨﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﻣﺎ ﻳﺴﺄﻟﻪ ﻋﻨﻪ ﻭﻫﻮ ﺃﻫﻞ ﻟﻪ‪.‬‬ ‫ ﺃﻥ ﻻ ﻳﻈﻬﺮ ﻟﻠﻄﻠﺒﺔ ﺗﻔﻀﻴﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻊ ﺗﺴﺎﻭﻳﻬﻢ ﻓﻲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺭﺑﻤﺎ‬ ‫ﻳﻮﺣﺶ ﺻﺪﻭﺭﻫﻢ ﻭﻳﻨﻔﺮ ﻗﻠﻮﺑﻬﻢ‪ ،‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ٨٤/٢٩‬ ‪.٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪356‬‬ ‫ﻳﺴﻊ ﻛﺘﻤﺎﻥ ﻋﻠﻢ ﻋﻦ ﺳﺎﺋﻞ ﻣﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﺘﻢ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ‬ ‫ﺃﺟﻤﻌﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﻳﻠﻌﻨﻪ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﻭ ﻳﻠﻌﻨﻪ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻤﺆﻣﻨﻮﻥ ﻛﻠﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺱ ﻷﻧﻬﻢ ﻗﺪ ﻟﻌﻨﻮﻩ ﻓﻲ ﺿﻤﻦ ﺑﺮﺍﺀﺓ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺃﻭ ﺗﻠﻌﻨﻪ ﺃﺟﻨﺎﺱ ﺍﻟﻨﺎﺱ ﻭﻟﻮ‬ ‫ﻛﻠﻬﻢ ﻟﻢ ﺗﻠﻌﻨﻪ ﻗﻠﻮﺑﻬﻢ ﻭﻻ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﻭﻳﻜﺘﻢ ﻋﻦ ﻣﻨﺎﻓﻖ ﻭﻣﺸﺮﻙ ﺇﻻ ﻣﺎ ﻻ ﻳﻀﺮﻭﻥ‬ ‫ﺳﻼﺣﺎ ﻭﺭﺟﺎ ﺑﻪ ﺍﻫﺘﺪﺍﺀﻫﻤﺎ ﻓﺈﻥ ﻣﻦ ﻣﻨﻊ ﺍﻟﺤﻜﻤﺔ‬ ‫‬‫ﺑﻪ ﻏﻴﺮﻫﻢ ﻭﻻ ﻳﻜﻮﻥ ﻟﻬﻢ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﺎﻫﺎ ﻏﻴﺮ ﺃﻫﻠﻬﺎ ﻇﻠﻤﻬﺎ ﻭﺣﺎﻛﻤﺘﻪ ﺇﻟﻰ‬ ‫ﺃﻫﻠﻬﺎ ﻇﻠﻤﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻭﻇﻠﻤﻬﺎ ‬ ‫ﺭﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﻤﻘﻠﺪ ﺍﻟﺨﻨﺰﻳﺮ ﺍﻟﻠﺆﻟﺆ‪ ،‬ﻭﻣﻠﻘﻲ ﺍﻟﺪﺭ ﻓﻲ ﺃﻓﻮﺍﻩ ﺍﻟﻜﻼﺏ‪ .‬ﻭﻣﻦ ﺃﻋﻄﻰ‬ ‫ﻋﻠﻤﺎ ﻟﻤﻦ ﻳﻀﺮ ﺑﻪ ﻛﻤﻌﻄﻲ ﺍﻟﺴﻼﺡ ﻟﻘﺎﻃﻊ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻦ ﺑﻌﺾ ﺍﻟﺤﻜﻤﺎﺀ‪:‬‬ ‫‬ ‫ﺃﺣﺪﺍ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺃﻣﻨﻊ ﻟﺠﺎﻧﻴﻪ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺟﻮﺍﺯ ﺗﻌﻠﻴﻢ ﺍﻟﻔﺎﺳﻖ‬ ‫ﻻ ﺗﻤﻨﻌﻮﺍ ﺍﻟﻌﻠﻢ ‬ ‫ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﻋﻠﻤﺎ ﻟﺪﻧﻴﺎ‪ ،‬ﺃﻥ ﻳﻌﻠﻤﺎ ﻣﺎ ﻳﺮﺩﻋﻬﻤﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺘﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻠﻢ ﻟﻴﻌﻠﻤﻪ ﺍﻟﻨﺎﺱ ﺇﻥ ﻗﺼﺪ ﻓﻲ ﺫﻟﻚ ﺛﻮﺍﺏ ﺍﷲ ﻻ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﺗﻌ ‪‬ﻠﻢ ﺑﺎ ﺑﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﻟﻴﻌ ‪‬ﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻋﻄﻲ ﺛﻮﺍﺏ ﺳﺒﻌﻴﻦ ﺻﺪﻳ ﻘﺎ«)‪،(١‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﻤﺎﻧﻊ ﺣﺬﺭ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺮﺋﺎﺳﺔ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪H CJ# ٥٠٨‬ﱡ ا و‪+H‬‬ ‫ﻣﻦ ﺃﻓﺘﻰ ﻣﺴﺄﻟﺔ ﻟﻤﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺃﻭ ﺗﻮﻗﻒ ﻋﻦ ﺍﻹﻓﺘﺎﺀ ﺑﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻋﻨﺪﻩ‬ ‫ﺣﻴﺚ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻮﻗﻒ ﻛﻤﻦ ﺃﻧﻔﻖ ﺩﻳﺔ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﻣﻸﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫)‪ (١‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﺑﻠﻔﻆ‪» :‬ﺃﻳﻤﺎ ﻧﺎﺷﺊ ﻧﺸﺄ ﻓﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺣﺘﻰ ﻳﻜﺒﺮ ﺃﻋﻄﺎﻩ‬ ‫ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻮﺍﺏ ﺍﺛﻨﻴﻦ ﻭﺳﺒﻌﻴﻦ ﺻﺪﻳ ﻘﺎ«‪ ،‬ﺡ‪.٧٥٩٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٥/٥‬ ‪ ،٣٤٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥١/١‬ ‪.٥٢‬‬ ‫ﺗﺒﻌﺎ ﻟﻔﺎﺋﺪﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﻨﻪ ﻣﺎ ﺗﻌﻠﻤﻪ ﻓﺮﺽ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ‬ ‫)‪ (٣‬ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ‬ ‫ﻣﺤﺮﻡ‪ ،‬ﻭﺍﻟﻔﺮﺽ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪.‬‬ ‫ ﻓﻤﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﺗﻌﻠﻤﻬﺎ ﻓﺮﺽ ﻋﻴﻦ ﺗﻌﻠﻢ ﻣﺎ ﻳﺤﺘﺎﺟﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻘﻴﺪﺓ‪.‬‬ ‫ﻧﻘﻼ ﻋﻦ ﺍﻟﻌﻼﻣﻲ‪ :‬ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﺗﻌﻠﻢ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺪ ﻓﻲ ﺇﻗﺎﻣﺔ‬‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‬ ‫ﺩﻳﻨﻪ ﻭﺇﺧﻼﺹ ﻋﻤﻠﻪ ﷲ ﺗﻌﺎﻟﻰ ﻭﻣﻌﺎﺷﺮﺓ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﻭﻣﻜﻠﻔﺔ ﺑﻌﺪ ﺗﻌﻠﻤﻪ =‬ ‫‪357‬‬‫ﺣﻖ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻤﻦ ﺃﻧﻔﻖ ﺩﻳﺔ ﺫﻫﺐ ﻭﺩﻳﺔ ﻓﻀﺔ ﻛﻠﺘﻴﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺗﻌﻠ‪‬ﻢ ﻣﺴﺄﻟﺔ‬ ‫ﺻﺎﺋﻤﺎ ﻧﻬﺎﺭﻩ‪.‬‬ ‫‬‫ﻗﺎﺋﻤﺎ ﻟﻴﻠﻪ‬ ‫ﻛﻌﺎﺑﺪ ﺳﺘﻴﻦ ﺳﻨﺔ ‬ ‫ﺃﺟﺮﺍ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺎﺑﺪ ﻣﺎﺋﺔ‬ ‫ﻭﻳﻮﻡ ﻭﺍﺣﺪ ﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺨﻴﺮ‪ ،‬ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ‬ ‫ﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﻳﻌﻠ‪‬ﻢ ﺍﻟﻨﺎﺱ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺪﻭﺍﺏ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﻄﻴﺮ‬ ‫ﻓﻲ ﺍﻟﻬﻮﺍﺀ ﻭﺍﻟﺤﻴﺘﺎﻥ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﻮﺍﺣﺪ ﺃﺷﺪ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﻣﻦ ﺃﻟﻒ ﻣﺆﻣﻦ‬ ‫ﻋﺎﺑﺪ‪ ،‬ﺗﻌﻠ‪‬ﻤﻮﺍ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ‪‬‬ ‫ﺗﻌﻠﻤﻪ ﻗﺮﺑﺔ ﺇﻟﻰ ﺍﷲ ‪ 8‬ﻭﺗﻌﻠﻴﻤﻪ ﻟﻤﻦ ﻻ ﻳﻌﻠﻤﻪ ﺻﺪﻗﺔ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻌﻠﻢ ﻳﻨﺰﻝ ﺑﺼﺎﺣﺒﻪ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺮﻓﻌﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺯﻳﻦ ﻷﻫﻠﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﺎ ﺃﻫﺪﻯ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺃﺧﻴﻪ ﺻﺪﻗﺔ ﺃﻓﻀﻞ ﻣﻦ ﻛﻠﻤﺔ ﻳﺰﻳﺪﻩ ﺍﷲ ﺑﻬﺎ ﺍﻟﻬﺪﻯ‬ ‫ﺃﻭ ﻳﺮﺩﻩ ﺑﻬﺎ ﻋﻦ ﺍﻟﺮﺩﻯ ﻭﻳﺒﺪﺃ ﺍﻟﻤﺠﻠﺲ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻳﺨﺘﻢ ﺑﺬﻟﻚ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫ﺗﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻟﻪ‬‫ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻬﺪﺍﻳﺔ ‪‬‬‫=‬ ‫ﻧﺼﺎﺏ‪ ،‬ﻭﺍﻟﺤﺞ ﻟﻤﻦ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺒﻴﻮﻉ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭ ﻟﻴﺤﺘﺮﺯﻭﺍ ﻋﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﻤﻜﺮﻭﻫﺎﺕ‬ ‫ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻭﻛﺬﺍ ﺃﻫﻞ ﺍﻟﺤﺮﻑ ﻭﻛﻞ ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﺸﻲﺀ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﻋﻠﻤﻪ ﻭﺣﻜﻤﻪ‬ ‫ﻟﻴﻤﺘﻨﻊ ﻋﻦ ﺍﻟﺤﺮﺍﻡ ﻓﻴﻪ‪.‬‬ ‫ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻨﻬﺎ ﻓﻲ ﺇﻗﺎﻣﺔ‬ ‫ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻓﻬﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﻻ ‬ ‫ﺩﻳﻨﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻛﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻋﻠﻮﻣﻬﻤﺎ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻠﻐﺔ‬ ‫ﻭﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺭﻭﺍﺓ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺍﻟﺨﻼﻑ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻓﻲ ﻗﻮﺍﻡ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻟﻄﺐ ﻭﺍﻟﺤﺴﺎﺏ‬ ‫ﻭﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ ‬ ‫ﻭﺍﻟﺼﻨﺎﺋﻊ ﺍﻟﺘﻲ ﻫﻲ ﺳﺒﺐ ﻗﻴﺎﻡ ﻣﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻟﺨﻴﺎﻃﺔ ﻭﺍﻟﻔﻼﺣﺔ ﻭﻧﺤﻮﻫﻤﺎ‪.‬‬ ‫ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﻨﺪﻭﺑﺔ ﻫﻲ ﺍﻟﺘﻮﺳﻊ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺁﻻﺗﻬﺎ‪ ،‬ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻏﻮﺍﻣﻀﻬﺎ‪.‬‬ ‫ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﺤﺮﻣﺔ ﻓﻤﻨﻬﺎ‪ :‬ﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﻫﻲ‪ :‬ﺧﻔﺔ ﻓﻲ ﺍﻟﻴﺪ ﻛﺎﻟﺴﺤﺮ ﺗﺮﻯ ﺍﻟﺸﻲﺀ ﺑﻐﻴﺮ ﻣﺎ ﻋﻠﻴﻪ ﺃﺻﻠﻪ‪.‬‬ ‫ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﻜﺮﻭﻫﺔ ﻓﻬﻲ ﺃﺷﻌﺎﺭ ﺍﻟﻤﻮﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻐﺰﻝ ﻭﺍﻟﺒﻄﺎﻟﺔ‪.‬‬ ‫ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﺒﺎﺣﺔ ﻛﺄﺷﻌﺎﺭ ﺍﻟﻤﻮﻟﺪﻳﻦ ﺍﻟﺘﻲ ﻟﻴﺲ ﻓﻴﻬﺎ ﺳﺨﻒ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻣﻤﺎ ﻳﻜﺮﻩ‪ ،‬ﻭﻻ‬ ‫ﻣﺎ ﻳﻨﺸﻂ ﺇﻟﻰ ﺍﻟﺸﺮ‪ ،‬ﻭﻻ ﻣﺎ ﻳﺜﺒﻂ ﻋﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻻ ﻣﺎ ﻳﺤﺚ ﻋﻠﻰ ﺧﻴﺮ ﺃﻭ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٩٢/٣٠‬ ‪.٢٩٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٦/٥‬ ‪ ،٢٤٨‬ﺍﻹﻳﻀﺎﺡ ‪ ٢٤/٣‬ ‪ ،٢٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٥/١‬ ‪.٥٠‬‬ ‫‪358‬‬ ‫] اﻷم‬ ‫‪ ] / ٥٠٩‬اﻷم &‪ $%‬اﷲ ‪F#‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻷﻳﺎﻡ ﺃﻥ ﻳﻄﺎﻉ ﻓﻴﻬﺎ ﺧﺎﻟﻘﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻣﺎﻛﻦ ﻓﻤﻦ ﻋﺼﻰ ﺍﷲ ﻓﻘﺪ ﻇﻠﻢ‬ ‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻋﺼﻰ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻳﺎﻡ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ‪،‬‬ ‫ﻭﺇﺫﺍ ﻋﺼﻰ ﺍﷲ ﻓﻲ ﻟﻴﻞ ﻓﻘﺪ ﻇﻠﻢ ﺫﻟﻚ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺑﻌﺪﻩ‪ ،‬ﻭﻣﻦ ﻋﺼﻰ ﻓﻲ ﻧﻬﺎﺭ‬ ‫ﻓﻘﺪ ﻇﻠﻢ ﺫﻟﻚ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻠﺔ ﻗﺒﻠﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ KD/ ٥١٠‬ا ‪ $+‬و‪ Va‬ا‪$+‬‬ ‫ﺍﻟﺠ ﻤﻌﺔ‪ :‬ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻭﺗﺨﻔﻒ ﺍﻟﻤﻴﻢ ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻴﻮﻡ‬ ‫‬ ‫ﺍﻟﻤﺠﻤﻮﻉ ﻓﻴﻪ؛ ﻷﻥ ﻓﻌﻠﺔ ﺑﺎﻟﺴﻜﻮﻥ ﻟﻠﻤﻔﻌﻮﻝ ﻓﻴﻪ ﻛﻬﺰﺃﺓ‪ ،‬ﻭﺑﻔﺘﺤﻬﺎ ﺑﻤﻌﻨﻰ ﻓﺎﻋﻞ‪،‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﻴﻮﻡ ﺍﻟﺠﺎﻣﻊ ﻓﺘﺎﺅﻫﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻛﻀﺤﻜﺔ ﻟﻠﻤﻜﺜﺮ ﻣﻦ ﺫﻟﻚ ﻻ ﻟﻠﺘﺄﻧﻴﺚ‪ ،‬ﻭﻻ‬ ‫ﻟﻤﺎ ﻭﺻﻒ ﺑﻬﺎ ﺍﻟﻴﻮﻡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٤٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٢٨/٣‬‬ ‫)‪ (٢‬ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻣﺮﻛﺐ ﺇﺿﺎﻓﻲ ﻣﻦ ﺟﺰﺃﻳﻦ‪ :‬ﻳﻮﻡ ﻭﺟﻤﻌﺔ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ‪ :‬ﺃﻭﻟﻪ ﻣﻦ‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﺜﺎﻧﻲ ﺇﻟﻰ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻫﻮ ﻣﻔﺮﺩ ﻣﺬﻛﺮ ﻳﺠﻤﻊ ﻋﻠﻰ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ‬ ‫ﻧﻬﺎﺭﺍ ﻛﺎﻥ ﺃﻭ ‬ ‫ﻟﻴﻼ‪.‬‬‫ﺍﻟﻴﻮﻡ ﻭﺗﺮﻳﺪ ﺑﻪ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺤﻴﻦ‪ ،‬‬ ‫ﻭﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻤﻴﻢ ﻭﺿﻤﻬﺎ ﻭﻓﺘﺤﻬﺎ ﺍﺳﻢ ﻷﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﺃﻭﻟﻬﺎ ﺍﻟﺴﺒﺖ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻳﺴﻤﻰ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻳﻮﻡ ﺍﻟﻌﺮﻭﺑﺔ‪ ،‬ﻭﻫﻮ ﻣﻔﺮﺩ ﻳﺠﻤﻊ‬ ‫ﻋﻠﻰ ﺟﻤﻌﺎﺕ ﻭﺟﻤﻊ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻗﻮﺍﻡ‪ :‬ﺇﻧﻤﺎ ﺳ ‪‬ﻤﻴﺖ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﺫﻟﻚ ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٠٢/٤٥‬ ‪.٣٠٣‬‬ ‫‪359‬‬‫ﺣﻖ ﺍﻷﻳﺎﻡ‬ ‫ﻓﺴ ‪‬ﻤﻴﺖ ﻓﻲ ﺍﻹﺳﻼﻡ ﺟﻤﻌﺔ ﻗﻴﻞ‪:‬‬ ‫ﻭﻛﺎﻧﺖ ﺗﺴ ‪‬ﻤﻰ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺑﺎﻟﻌﺮﻭﺑﺔ‪ ،‬‬ ‫ﻷﻥ ﺧﻠﻖ ﺁﺩﻡ ﺟﻤﻊ ﻓﻴﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻﺟﺘﻤﺎﻋﻪ ﺑﺤﻮﺍﺀ ﻓﻲ ﺍﻷﺭﺽ ﻓﻲ ﻳﻮﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻤﺎ ﺟﻤﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺨﻴﺮ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﻗﻴﻞ ﻟﻠﻨﺒﻲ ﮊ ‪ :‬ﻷﻱ ﺷﻲﺀ ﺳ ‪‬ﻤﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ؟ ﻗﺎﻝ‪» :‬ﻷﻥ‬ ‫ﻓﻴﻬﺎ ﻃﺒﻌﺖ ﻃﻴﻨﺔ ﺃﺑﻴﻚ ﺁﺩﻡ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺼﻌﻘﺔ ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺒﻄﺸﺔ‪ ،‬ﻭﻓﻲ ﺁﺧﺮ‬ ‫ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻣﻨﻬﺎ ﻣﻦ ﺩﻋﺎ ﺍﷲ ﻓﻴﻬﺎ ﺍﺳﺘﺠﻴﺐ ﻟﻪ«؛ ﻓﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻟﻤﺎ ﺟﻤﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺨﻴﺮﺍﺕ ﺍﻟﻜﺜﻴﺮﺓ‪ ،‬ﻭﻣﻦ ﺟﻤﻠﺘﻬﺎ ﺍﻟﺒﻄﺸﺔ‬ ‫ﺍﻟﻜﺒﺮﻯ ﺑﺄﻋﺪﺍﺀ ﺍﷲ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥١١‬ا!‪`/ 6# $+‬و‪ $%‬اﻻ‪+N‬ع ‪ K%‬ا‪  Pc‬م ا ‪$+‬‬ ‫ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﺍﷲ ‪ 8‬ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻓﺄﺧﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﻭﻧﺎﻣﻴﺎ ﻭﺣﻴﻮﺍ ﻧﺎ ﻓﻜﺎﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺠﻤﺎﺩ ﺃﺻﻨﺎﻓﺎ ﻣﻨﻬﺎ ﺑﻬﺎﺋﻢ‬ ‫‬‫ﻭﺟﻌﻞ ﻣﻨﻬﻢ ﺟﻤﺎ ﺩﺍ‬ ‫ﻭﻣﻼﺋﻜﺔ ﻭﺟﻦ ﻭﺇﻧﺲ‪ .‬ﺛﻢ ﻫﻲ ﻣﺨﺘﻠﻔﺔ ﺍﻟﻤﺴﺎﻛﻦ ﻣﻦ ﺍﻟﻌﻠﻮ ﻭﺍﻟﺴﻔﻞ‪ ،‬ﻓﻜﺎﻥ ﺃﺷﺮﻑ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺍﻟﺴﻔﻠﻲ ﻫﻢ ﺍﻟﻨﺎﺱ؛ ﻟﻌﺠﻴﺐ ﺗﺮﻛﻴﺒﻬﻢ ﻭﻟﻤﺎ ﻛﺮﻣﻬﻢ ﺍﷲﺗﻌﺎﻟﻰﺑﻪ ﻣﻦ‬ ‫ﺍﻟﻨﻄﻖ‪ ،‬ﻭﺭﻛﺐ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻄﺒﺎﻉ ﺍﻟﺘﻲ ﻫﻲ ﻏﺎﻳﺔ ﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺨﻒ ﻣﻮﺿﻊ ﻋﻈﻢ ﺍﻟﻤﻨﺔ‪ ،‬ﻭﺟﻼﻟﺔ ﻗﺪﺭ ﺍﻟﻤﻮﻫﺒﺔ ﻟﻬﻢ ﻓﺄﻣﺮﻭﺍ ﺑﺎﻟﺸﻜﺮ ﻋﻠﻰ ﻫﺬﻩ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٤٥٧/٣‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﺡ‪.٨٠٤١ :‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺪﻫﻠﻮﻱ‪ :‬ﺇﻧﻪ ﻟﻤﺎ ﻛﺎﻧﺖ ﺇﺷﺎﻋﺔ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺒﻠﺪ ﺑﺤﻴﺚ ﻳﺠﺘﻤﻊ ﻟﻬﺎ ﺃﻫﻠﻬﺎ ﻣﺘﻌﺬﺭﺓ ﻛﻞ ﻳﻮﻡ‪،‬‬ ‫ﻭﺟﺐ ﺃﻥ ﻳﻌﻴﻦ ﻟﻬﺎ ﻣﻴﻘﺎﺕ ﻻ ﻳﺘﻜﺮﺭ ﺩﻭﺭﺍﻧﻪ ﺑﺴﺮﻋﺔ ﺣﺘﻰ ﻻ ﺗﻌﺴﺮ ﻋﻠﻴﻬﻢ ﺍﻟﻤﻮﺍﻇﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻻﺟﺘﻤﺎﻉ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻳﺒﻄﺆ ﺩﻭﺭﺍﻧﻪ ﺑﺄﻥ ﻳﻄﻮﻝ ﺍﻟﺰﻣﻦ ﺍﻟﻔﺎﺻﻞ ﺑﻴﻦ ﺍﻟﻤﺮﺓ ﻭﺍﻷﺧﺮﻯ‪ ،‬ﻛﻲ ﻻ ﻳﻔﻮﺕ‬ ‫ﻗﺪﺭﺍ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻭﻫﻮ ﺗﻼﻗﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﺟﺘﻤﺎﻋﻬﻢ ﺑﻴﻦ ﺍﻟﺤﻴﻦ ﻭﺍﻵﺧﺮ‪ .‬ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻷﺳﺒﻮﻉ ‬ ‫‬ ‫ﻣﺴﺘﻌﻤﻼ ﻟﺪﻯ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻭﺃﻛﺜﺮ ﺍﻟﻤﻠﻞ‪ ،‬ﻭﻫﻮ ﻗﺪﺭ ﻣﺘﻮﺳﻂ ﺍﻟﺪﻭﺭﺍﻥ ﻭﺍﻟﺘﻜﺮﺍﺭ ﺑﻴﻦ‬‫ﺯﻣﻨ ‪‬ﻴﺎ‬ ‫ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﺒﻂﺀ‪ ،‬ﻭﺟﺐ ﺟﻌﻞ ﺍﻷﺳﺒﻮﻉ ﻣﻴﻘﺎ ﺗﺎ ﻟﻬﺬﺍ ﺍﻟﻮﺍﺟﺐ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪.١٩٣/٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪360‬‬ ‫ﺍﻟﻜﺮﺍﻣﺔ ﻓﻲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺃﻧﺸﺌﺖ ﺍﻟﺨﻼﺋﻖ‪ ،‬ﻭﺗ ‪‬ﻢ ﻭﺟﻮﺩﻫﺎ ﻟﻴﻜﻮﻥ‬ ‫ﻓﻲ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻋﻈﻢ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻋﻠﻴﻬﻢ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥١٢‬أول ‪€. $+N‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ‪ :‬ﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﻣﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻮﻣﺎ ﻳﺠﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻛﻞ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪،‬‬ ‫ﺗﻨﺰﻝ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻷﻧﺼﺎﺭ‪ :‬ﺇﻥ ﻟﻠﻴﻬﻮﺩ ‬ ‫ﻳﻮﻣﺎ ﻧﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻧﺼﻠﻲ ﻭﻧﺸﻜﺮ ﻓﻴﻪ ﻓﺠﻌﻠﻮﻩ‬ ‫ﻭﻟﻠﻨﺼﺎﺭﻯ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﻠﻨﺠﻌﻞ ‬ ‫ﻳﻮﻡ ﺍﻟﻌﺮﻭﺑﺔ‪.‬‬ ‫ﻭﺍﺟﺘﻤﻌﻮﺍ ﺇﻟﻰ ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﻓﺼﻠﻲ ﺑﻬﻢ ﻳﻮﻣﺌﺬ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﻓﺴﻤﻮﻩ ﻳﻮﻡ‬ ‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺃﻧﺰﻝ ﺍﷲ ﺑﻌﺪ ﺫﻟﻚ‪) ( ' & % $ # " ! ﴿ :‬‬ ‫* ‪] ﴾ 6 5 4 3 2 1 0/ . - , +‬ﺍﻟﺠﻤﻌﺔ‪.(٣)[٩ :‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٥٨/٣‬‬ ‫)‪ (٢‬ﺷﺮﻋﺖ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺃﻭﻝ ﺍﻟﻬﺠﺮﺓ ﻋﻨﺪ ﻗﺪﻭﻡ ﺍﻟﻨﺒﻲ ﮊ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬ ‫ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻬﺎ ﻓﺮﺿﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺣﺎﻣﺪ‪ :‬ﻓﺮﺿﺖ ﺑﻤﻜﺔ‪ ،‬ﻭﻫﻮ ﻏﺮﻳﺐ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺃﻭﻝ ﺟﻤﻌﺔ ﺟﻤﻌﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﺄﺻﺤﺎﺑﻪ‪ ،‬ﻛﺎﻧﺖ ﻓﻲ ﻗﺒﻴﻠﺔ ﺑﻨﻲ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ‬ ‫‬‫ﺳﺎﻟﻢ ﺑﻦ ﻋﻮﻑ ﻓﻲ ﺑﻄﻦ ﻭﺍﺩ ﻟﻬﻢ ﻗﺪ ﺍﺗﺨﺬ ﺍﻟﻘﻮﻡ ﻟﻬﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ‬ ‫ﺃﻳﻀﺎ ﺃﻥ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﺃﻭﻝ ﻣﻦ ﺟﻤﻊ ﺍﻟﻨﺎﺱ ﻟﺼﻼﺓ‬‫ﻣﻬﺎﺟﺮﺍ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺛﺒﺖ ‬ ‫‬‫ﻗﺪﻡ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﺄﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎﺟﺮ ﻣﻦ ﻣﻜﺔ‪.‬‬ ‫ﻓﻤﻦ ﺭﺟﺢ ﺃﻧﻬﺎ ﻓﺮﺿﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﺍﺳﺘﺪﻝ ﺑﺄﻧﻪ ﮊ ﻟﻢ ﻳﻘﻢ ﺃﻱ ﺟﻤﻌﺔ ﻓﻲ ﻣﻜﺔ ﻗﺒﻞ‬ ‫ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻓﺮﺿﺖ ﺑﻤﻜﺔ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﺍﺳﺘﺪﻝ ﺑﺄﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ‪‬‬ ‫ﺻﻠﻮﻫﺎ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻗﺒﻞ ﻫﺠﺮﺗﻪ ! ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺟﺒﺔ ﺇﺫ ﺫﺍﻙ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﻠﻬﻢ ﺳﻮﺍﺀ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻓﻲ‬ ‫ﻣﻜﺔ ﻭﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺬﻱ ﻣﻨﻊ ﻣﻦ ﺃﺩﺍﺋﻬﺎ ﻓﻲ ﻣﻜﺔ ﻋﺪﻡ ﺗﻮﺍﻓﺮ ﻛﺜﻴﺮ ﻣﻦ ﺷﺮﺍﺋﻄﻬﺎ‪ .‬ﻗﺎﻝ‬ ‫ﻣﺴﺘﺨﻔﻴﺎ‬ ‫‬‫ﺍﻟﺒﻜﺮﻱ‪ :‬ﻓﺮﺿﺖ ﺑﻤﻜﺔ ﻭﻟﻢ ﺗﻘﻢ ﺑﻬﺎ؛ ﻟﻔﻘﺪ ﺍﻟﻌﺪﺩ‪ ،‬ﺃﻭ ﻷﻥ ﺷﻌﺎﺭﻫﺎ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﮊ‬ ‫ﻓﻴﻬﺎ‪ .‬ﻭﺃﻭﻝ ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﺑﻘﺮﻳﺔ ﻋﻠﻰ ﻣﻴﻞ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٩٣/٢٧‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٥٩/٣‬‬ ‫‪361‬‬‫ﺣﻖ ﺍﻷﻳﺎﻡ‬ ‫‪ ٥١٣‬ن ا‪3‬ر  م ا ‪cF $+‬ه ا‪ oa K% $ +‬اﻷم‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﺬﻫﺐ ﺍﻷﻛﺜﺮ ﺇﻟﻰ ﺃﻥ ﺗﻌﻴﻴﻨﻬﺎ ﻛﺎﻥ ﺑﺎﺟﺘﻬﺎﺩ ﻣﻦ‬ ‫ﻳﻮﻣﺎ ﻭﻳﻌﻈﻤﻮﺍ ﻓﻴﻪ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﺫﻟﻚ ﺑﺄﻧﻪ ﺗﻌﺎﻟﻰ ﻓﺮﺽ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺠﺘﻤﻌﻮﺍ ‬ ‫ﺧﺎﻟﻘﻬﻢ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻟﻜﻦ ﻟﻢ ﻳﺒﻴﻦ ﻟﻬﻢ ﺑﻞ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﺘﺨﺮﺟﻮﻩ ﺑﺄﻓﻜﺎﺭﻫﻢ‪،‬‬ ‫ﻭﻳﻌﻴﻨﻮﻩ ﺑﺎﺟﺘﻬﺎﺩﻫﻢ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻗﺒﻴﻞ ﺃﻥ ﻳﺘﺒﻊ ﻣﺎ ﺃﺩ‪‬ﻯ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﻛﻤﺎ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺨﻼﻓﻴﺔ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪  CoJ# / ٥١٤‬م ا ‪$+‬‬ ‫ﺃﻓﻀﻞ ﺍﻷﻳﺎﻡ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻴﻪ ﺧﻠﻖ ﺁﺩﻡ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺠﻨﺔ ﻭﻧﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪،‬‬ ‫ﻭﺃﻫﺒﻂ ﺇﻟﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﻴﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎﺕ ﻓﻴﻪ‪ ،‬ﻭﺗﻘﻮﻡ ﻓﻴﻪ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺩﺍﺑﺔ‬ ‫ﺇﻻ ﻭﻫﻲ ﻣﺼﻴﺨﺔ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﺣﺘﻰ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﺷﻔﻘﺎ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺇﻻ ﺍﻟﺠﻦ‬ ‫ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮﻭﺍ ﺍﻟﻬﺒﻮﻁ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺍﻟﻤﻮﺕ ﻓﻴﻪ ﻭﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻷﻧﻪ‬ ‫ﺑﻬﺒﻮﻃﻪ ﺇﻟﻴﻬﺎ ﻳﻠﺪ ﻓﺘﻨﺘﺸﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﻮﻥ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺗﻜﺜﺮ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻣﻨﻪ‬ ‫ﺩﻭﻧﻬﻢ‪ ،‬ﻭﻷﻧﻪ ﺑﺎﻟﻤﻮﺕ ﻳﺮﺟﻊ ﺭﻭﺣﻪ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ ﺧﺮﺝ ﻣﻨﻬﺎ ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ‬ ‫ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻷﻥ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﷲ‬ ‫ﻓﻲ ﻛﻞ ﻳﻮﻡ ﺟﻤﻌﺔ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﻋﺘﻴﻖ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﺳﻴﺪ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻓﻴﻪ‬ ‫ﺑﻌﻀﺎ ﻓﻴﻪ‪،‬‬ ‫ﻛﺘﺐ ﻟﻪ ﺃﺟﺮ ﺷﻬﻴﺪ ﻭﻭﻗﻲ ﻓﺘﻨﺔ ﺍﻟﻘﺒﺮ ﻭﺍﻟﻄﻴﺮ ﻭﺍﻟﻬﻮﺍﻡ ﻳﻠﻘﻰ ﺑﻌﻀﻬﺎ ‬ ‫ﻭﺗﻘﻮﻝ‪ :‬ﺳﻼﻡ ﺳﻼﻡ ﻳﻮﻡ ﺻﺎﻟﺢ‪ ،‬ﻭﻫﻲ ﻳﻮﻡ ﻓﺮﺽ ﺗﻌﻈﻴﻤﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻓﺘﺮﻛﻪ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺍﻟﺴﺒﺖ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺇﻟﻰ ﺍﻷﺣﺪ ﻭﺫﻟﻚ ﻋﺼﻴﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻣﺮﻭﻱ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٦٠/٣‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﻭﻫﻮ ﺧﻴﺮ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻭﻓﻴﻪ ﺳﺎﻋﺔ ﺇﺟﺎﺑﺔ‪ ،‬ﻭﺗﺠﺘﻤﻊ ﻓﻴﻪ ﺍﻷﺭﻭﺍﺡ‪،‬‬ ‫ﻭﺗﺰﺍﺭ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻳﺄﻣﻦ ﺍﻟﻤﻴﺖ ﻓﻴﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﻟﻴﻠﺘﻪ ﺃﻣﻦ ﻣﻦ ﻓﺘﻨﺔ‬ ‫ﺍﻟﻘﺒﺮ ﻭﻋﺬﺍﺑﻪ‪ ،‬ﻭﻻ ﺗﺴﺠﺮ ﻓﻴﻪ ﺟﻬﻨﻢ‪ ،‬ﻭﻓﻴﻪ ﺧﻠﻖ ﺁﺩﻡ ‪ ، ‰‬ﻭﻓﻴﻪ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻓﻴﻪ ﻳﺰﻭﺭ‬ ‫ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺭﺑﻬﻢ ‪ . 4‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣٠٣/٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪362‬‬ ‫ﻓﻲ ﺣﺪﻳﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﺮﺽ ﻋﻠﻴﻬﻢ ﻳﻮﻡ ﻣﻦ ﺍﻷﺳﺒﻮﻉ ﻳﺨﺘﺎﺭﻭﻧﻪ ﻟﻴﻘﻴﻤﻮﺍ ﻓﻴﻪ ﺩﻳﻨﻬﻢ‬ ‫ﺻﺮﻳﺤﺎ ﻓﺎﺟﺘﻬﺪﻭﺍ ﻫﻞ ﻳﺴﻮﻍ ﺇﺑﺪﺍﻟﻪ‬ ‫‬‫ﻭﻟﻢ ﻳﻬﺘﺪﻭﺍ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺃﻭ ﺃﻣﺮﻭﺍ ﺑﻪ‬ ‫ﺑﻴﻮﻡ ﺁﺧﺮ؟ ﻓﺄﺟﺎﺯﻭﺍ ﺑﺪﻟﻪ ﻓﺄﺧﻄﺆﻭﺍ ﻭﻫﺪﺍﻧﺎ ﺍﷲ ﺇﻟﻴﻪ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭﻭﻓﻘﺖ ﺇﻟﻴﻪ ﺑﻌﺾ‬ ‫ﺍﻷﻧﺼﺎﺭ ﻗﺒﻞ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺳﻼﻡ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺍﺧﺘﺎﺭﻭﻩ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻓﻴﻪ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﻤﺨﻠﻮﻕ ﻟﻠﻌﺒﺎﺩﺓ)‪.(١‬‬ ‫ﻭﻳﺠﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﻳﺨﺘﻤﻮﺍ ﻋﻨﺪ ﻏﻴﺎﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺆﺧﺮ ﺧﺘﻤﺔ ﺍﻟﺨﻤﻴﺲ ﺇﻟﻰ ﻏﻴﺎﺏ‬ ‫ﺍﻟﺸﻤﺲ ﻟﻔﻀﻞ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﻓﻴﻜﻮﻥ ﻟﻤﻦ ﺣﻀﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺣﻀﺮﻫﻤﺎ ﻋﻨﺪ ﻃﻠﻮﻉ‬ ‫ﻋﺸﺮﺍ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺸﻤﺲ ﻭﻋﻨﺪ ﻏﺮﻭﺑﻬﺎ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻛﻤﻦ ﺃﻋﺘﻖ ﺳﺒﻊ ﺭﻗﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬‬ ‫ﺳﺒﻌﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ ﻏﻴﺮﻩ ﺧﺘﻢ ﻭﺣﺪﻩ‪،‬‬ ‫‬‫ﻏﻴﺮ ﺍﻟﺠﻤﻌﺔ ﻛﻤﻦ ﺃﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﻓﻲ ﻃﺎﻋﺔ ﺍﷲ ﺟﻤﺎﻋﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪: 9 8 7 6 5 ﴿ :‬‬ ‫; < = > ? ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[١٢٠ :‬ﻭﻣﻦ ﺧﺘﻢ ﻧﻬﺎﺭﻩ ﻭﺣﺪﻩ ﺑﺬﻛﺮ ﻭﺍﺳﺘﻐﻔﺎﺭ‬ ‫ﻛﺘﺐ ﻟﻪ ﺍﻟﻨﻬﺎﺭ ﻛﻠﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ $%a ٥١٥‬اﻹ‪  $N‬م ا ‪$+‬‬ ‫ﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺳﺎﻋﺔ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻫﻲ ﻗﺼﻴﺮﺓ ﻣﺒﻬﻤﺔ ﻟﻴﺠﺘﻬﺪﻭﺍ ﺍﻟﻴﻮﻡ ﻛﻠﻪ‬ ‫ﻓﻴﺤﺼﻞ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﺤﺴﻨﺔ ﻓﻴﻪ ﺑﻌﺸﺮ ﺣﺴﻨﺎﺕ ﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺇﺑﻬﺎﻣﻬﺎ ﻣﺎ ﺭﻭﻱ‪» :‬ﺃﻧﻪ ﻻ ﻳﺼﺎﺩﻓﻬﺎ ﻋﺒﺪ ﻣﺴﻠﻢ ﻭﻫﻮ ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﻳﺴﺄﻝ ﺍﷲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٩/٥‬ ‪ ،٣٥٠‬ﺍﻹﻳﻀﺎﺡ ‪ ،٢٨/٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٦٢/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٥/٥‬ ‪.٣٥٦‬‬ ‫)‪ (٣‬ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﺩﻋﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻟﻪ ﺳﺎﻋﺎﺕ ﺗﻜﻮﻥ ﺍﻹﺟﺎﺑﺔ ﻓﻴﻬﺎ ﺃﺭﺟﻰ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺳﺎﻋﺔ ﺍﻹﺟﺎﺑﺔ ﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻬﺎ ﻣﺎ ﺑﻴﻦ ﺟﻠﻮﺱ ﺍﻹﻣﺎﻡ‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﺘﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﻭﻫﻮ ﺃﺻﺤﻬﺎ ﻛﻤﺎ ﻫﻮ ﺛﺎﺑﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ‬ ‫ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.٣٠٦/٤٥‬‬ ‫‪363‬‬‫ﺣﻖ ﺍﻷﻳﺎﻡ‬ ‫ﺷﻴ ﺌﺎ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ«)‪ ،(١‬ﻭﻳﺒﺤﺚ ﻣﻦ ﻋﻴﻨﻬﺎ ﺑﺄﻧﻪ ﻗﺪ ﻳﻨﺴﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺪ ﻳﺸﺘﻐﻞ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﺇﻥ ﺫﻛﺮ ﻭﺗﻔﺮﻍ ﺇﻟﻴﻬﺎ ﻓﻘﺪ ﺻﺎﺩﻓﻬﺎ ﻭﻫﻲ ﻋﻨﺪﻩ ﺁﺧﺮ‬ ‫‬‫ﻋﻨﻬﺎ ﻭﻳﺘﺮﻛﻬﺎ‬ ‫ﺳﺎﻋﺎﺕ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺃﻭ ﺍﻟﺴﺎﻋﺔ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺟﻠﻮﺱ ﺍﻟﺨﻄﻴﺐ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ‬ ‫ﺇﻟﻰ ﺍﻧﺼﺮﺍﻓﻪ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺇﻟﻰ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﺑﺤﺚ ﺑﺄﻧﻪ‬ ‫ﻻ ﺻﻼﺓ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻳﺼﻠﻲ«‪ ،‬ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻟﺪﻋﺎﺀ ﺻﻼﺓ‪،‬‬ ‫ﻭﻓﻴﻪ ﺃﻥ ﻫﺬﺍ ﻣﺠﺎﺯ ﺷﺮﻋﻲ ﻓﺄﻳﻦ ﺍﻟﻘﺮﻳﻨﺔ؟ ﻭﺑﺄﻥ ﺍﻻﻧﺘﻈﺎﺭ ﻟﻠﺼﻼﺓ ﺻﻼﺓ‪،‬‬ ‫ﺃﻳﻀﺎ ﻳﺠﺎﺏ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻲ‬ ‫ﻭﺍﻟﻘﻴﺎﻡ ﺍﻟﻤﺮﻭﻱ ﺍﻟﻤﻮﺍﻇﺒﺔ‪ ،‬ﻭﺑﺬﻟﻚ ‬ ‫ﺑﺎﻗﻴﺔ ﻓﻲ ﻛﻞ ﺟﻤﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺟﻤﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻌﻴﻴﻦ‬ ‫ﻫﻞ ﺗﺴﺘﻮﻋﺐ ﺍﻟﻮﻗﺖ ﺃﻭ ﺗﺒﻬﻢ ﻓﻴﻪ؟ ﻭﻋﻠﻰ ﺍﻹﺑﻬﺎﻡ ﻣﺎ ﺍﺑﺘﺪﺍﺅﻩ ﻭﻣﺎ ﺍﻧﺘﻬﺎﺅﻩ؟‬ ‫ﻭﻫﻞ ﺗﺴﺘﻤﺮ ﺃﻭ ﺗﻨﺘﻘﻞ؟ ﻭﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﻫﻞ ﺗﺴﺘﻐﺮﻕ ﺍﻟﻴﻮﻡ ﺃﻭ ﺑﻌﻀﻪ؟ ﻭﻫﻞ‬ ‫ﻫﻲ ﺑﺎﻗﻴﺔ ﺃﻭ ﺭﻓﻌﺖ؟ ﺃﻗﻮﺍﻝ؛ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺒﻘﺎﺀ ﻭﺃﻧﻬﺎ ﺍﻟﺴﺎﻋﺔ ﺍﻷﺧﻴﺮﺓ؛ ﻭﺍﺧﺘﺎﺭ‬ ‫ﻓﻲ ﺍﻟﻘﻨﺎﻃﺮ ﺃﻧﻬﺎ ﺗﻨﺘﻘﻞ ﻓﻲ ﺳﺎﻋﺎﺕ ﺍﻟﺠﻤﻌﺔ ﻛﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ ﻃﻠﻮﻉ‬ ‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻊ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺻﻌﺪ ﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﻤﻨﺒﺮ ﻭﺃﺧﺬ ﻓﻲ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺎﻣﻮﺍ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﻏﺮﻭﺏ‬ ‫ﺍﻟﺸﻤﺲ)‪.(٢‬‬ ‫‪ $H ٥١٦‬ا‪  +‬واﻹ‪/‬م ‪VkG‬‬ ‫ﻣﻦ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﻳﺨﻄﺐ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺤﻴﻲ ﺍﻟﻤﺴﺠﺪ ﺑﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻨﺼﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺳﻜﺖ ﻟﻪ ﺍﻹﻣﺎﻡ ﺻﻼﻫﻤﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﻲ ﻳﺠﺎﺏ ﻓﻴﻬﺎ ﺍﻟﺪﻋﺎﺀ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺡ‪.١٤٣٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٠/٥‬ ‪ ،٣٥١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪.٤٦٤/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥١/٥‬ ‪.٣٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪364‬‬ ‫)‪(١‬‬ ‫‪ S / ٥١٧‬ا‪  6# +‬م ا ‪$+‬‬ ‫ﻣﻦ ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻋﻨﺪ ﻃﻠﻮﻉ ﺷﻤﺴﻪ‪ ،‬ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻳﻀﺎ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ‬ ‫ﻣﻦ ﺻﻼﺓ ﻋﺼﺮﻩ ﻭﻏﺮﻭﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﻳﻘﺮﺃ ‬ ‫ﻣﺮﺓ ﺑﻴﻦ ﺍﻟﻔﺠﺮ ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻗﺎﻟﻪ‪ :‬ﺃﺑﻮ ﻧﻮﺡ ﺳﻌﻴﺪ ﺑﻦ ﻳﺨﻠﻒ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﻜﻮﻥ‬ ‫ﻣﻦ ﻗﺮﺃﻫﺎ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺑﻴﻨﻬﻤﺎ ﻛﻤﻦ ﻗﺮﺃ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ‪.‬‬ ‫ﻭﻣﻦ ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﺣﻀﻮﺭ ﻣﺠﻠﺲ ﺍﻟﺬﻛﺮ ﻭﺍﻻﻏﺘﺴﺎﻝ)‪ ،(٢‬ﻗﺎﻝ ﮊ ‪» :‬ﺍﻟﻐﺴﻞ‬ ‫)‪ (١‬ﺍﺧﺘﺺ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﺧﺘﺼﺖ ﺻﻼﺗﻬﺎ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺑﺂﺩﺍﺏ ﺗﺸﻤﻞ ﻣﺠﻤﻮﻋﺔ ﺃﻓﻌﺎﻝ ﻭﺗﺮﻭﻙ‪،‬‬ ‫ﻣﺠﻤﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‬ ‫ﺃﻭﻻ‪ :‬ﻣﺎ ﻳﺴﻦ ﻓﻌﻠﻪ‪:‬‬ ‫ﻃﻴﺒﺎ ﻭﻳﺘﺠ ‪‬ﻤﻞ‪ ،‬ﻭﻳﻠﺒﺲ ﺃﺣﺴﻦ ﺛﻴﺎﺑﻪ‪.‬‬ ‫ ﻳﺴﻦ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻐﺘﺴﻞ‪ ،‬ﻭﺃﻥ ﻳﻤﺲ ‬ ‫ ﻳﺴﻦ ﺍﻟﺘﺒﻜﻴﺮ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺠﺎﻣﻊ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﻟﻰ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﺨﻄﻴﺐ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﺎ ﻳﺴﻦ ﺗﺮﻛﻪ‪:‬‬ ‫‬ ‫ ﺃﻛﻞ ﻛﻞ ﺫﻱ ﺭﻳﺢ ﻛﺮﻳﻬﺔ‪ :‬ﻛﺜﻮﻡ ﻭﺑﺼﻞ ﻭﻧﺤﻮﻫﻤﺎ‪.‬‬ ‫ ﺗﺨﻄﻲ ﺍﻟﺮﻗﺎﺏ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺨﻄﻴﺐ ﻗﺪ ﺃﺧﺬ ﻓﻲ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻻ ﻳﺠﺪ ﺇﻻ ﻓﺮﺟﺔ ﺃﻣﺎﻣﻪ ﻭﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺘﺨﻄﻲ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻓﻴﺮﺧﺺ ﻓﻲ ﺫﻟﻚ ﻟﻠﻀﺮﻭﺭﺓ‪.‬‬ ‫ ﺗﺠﻨﺐ ﺍﻻﺣﺘﺒﺎﺀ ﻭﺍﻹﻣﺎﻡ ﻳﺨﻄﺐ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﺣﻴﺚ ﺻﺮﺣﻮﺍ ﺑﻜﺮﺍﻫﺘﻪ‪ .‬ﻗﺎﻝ‬ ‫ﺍﻟﻨﻮﻭﻱ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻣﻜﺮﻭﻩ‪.‬‬ ‫ ﻳﺤﺮﻡ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻧﺸﺎﺀ ﺳﻔﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ )ﻭﻫﻮ ﺃﻭﻝ ﻭﻗﺖ ﺍﻟﺠﻤﻌﺔ( ﻣﻦ ﺍﻟﻤﺼﺮ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻓﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻋﻠﻢ ﺃﻧﻪ ﻟﻦ ﻳﺪﺭﻙ ﺃﺩﺍﺀﻫﺎ ﻓﻲ ﻣﺼﺮ ﺁﺧﺮ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬ ‫ﺫﻟﻚ ﻓﻬﻮ ﺁﺛﻢ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻣﺎ ﻟﻢ ﻳﺘﻀﺮﺭ ﺑﺘﺨﻠﻔﻪ ﻋﻦ ﺭﻓﻘﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺟﻤﻬﻮﺭ‬ ‫ﺍﻟﻔﻘﻬﺎﺀﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔﺣﻴﺚ ﺻﺮﺣﻮﺍ ﺑﺤﺮﻣﺔ ﺍﻟﺴﻔﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﻤﺎ‬ ‫ﺻﺮﺣﺖ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺑﻜﺮﺍﻫﺔ ﺍﻟﺴﻔﺮ ﺑﻌﺪ ﻃﻠﻮﻉ ﻓﺠﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ‬ ‫ﺍﻟﺠﺪﻳﺪ‪ :‬ﺇﻟﻰ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﺴﻔﺮ ﺗﺒﺪﺃ ﻣﻦ ﻭﻗﺖ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﺍﻟﻤﻔﺘﻰ ﺑﻪ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٠٩/٢٧‬ ‪.٢١١‬‬ ‫)‪ (٢‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺴﻞ ﻟﻠﺠﻤﻌﺔ ﻣﻄﻠﻮﺏ ﺷﺮ ﻋﺎ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺃﻧﻪ ﺳﻨﺔ‪ ،‬ﻭﺫﻫﺐ‬ ‫ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻣﻦ ﺳﻨﻦ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻧﻪ ﻭﺍﺟﺐ‪.‬‬ ‫ﻭﺃﻣﺎ ﻭﻗﺘﻪ ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺃﻧﻪ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻻ ﻳﺠﺰﺋﻪ =‬ ‫‪365‬‬‫ﺣﻖ ﺍﻷﻳﺎﻡ‬ ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺤﺘﻠﻢ«)‪ ،(١‬ﻭﺍﻟﻨﻈﺎﻓﺔ ﺑﺴﻨﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺇﻟﻘﺎﺀ‬ ‫ﺍﻟﺘﻔﺚ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﺸﻌﺮ ﺃﻭ ﺍﻟﻈﻔﺮ ﺑﺤﺪ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻟﻜﻨﻪ ﺇﺫﺍ ﻭﺟﺪ ﻣﺎ ﻳﺰﻳﻞ ﻣﻦ‬ ‫ﺫﻟﻚ ﺃﺯﺍﻟﻪ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺠﻤﻌﺔ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﺃﻓﻀﻞ ﺫﻟﻚ‬ ‫ﺃﻥ ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻗﺮﺍﺑﺘﻪ ﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺰﻳﺎﺭﺓ ﻭﺭﻛﻮﻉ ﺳﺒﻊ ﺗﺤﻴﺎﺕ‬ ‫ﻗﺒﻞ ﺻﻼﺗﻪ ﺑﺎﻟﻔﺎﺗﺤﺔ ﻭﺑﺴﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻳﻘﺮﺅﻫﺎ ﺛﻼﺛﺎ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ‪ ،‬ﻭﺻﻮﻡ‬ ‫ﺑﺘﺒﻴﻴﺖ ﻭﺻﻼﺓ ﺑﻀﺤﺎﻩ‪ ،‬ﻭﻻ ﻭﺍﺟﺐ ﻣﻦ ﺫﻟﻚ)‪.(٢‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺛﻤﺎﻥ ﺭﻛﻌﺎﺕ ﻭﻓﻲ ﻏﻴﺮﻩ ﺭﻛﻌﺘﺎﻥ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺰﻭﺭ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺍﻟﻤﺮﻳﺾ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺮﻳﺾ ﺍﻟﻤﺴﻠﻢ ﻓﻠﻴﺰﺭ‬ ‫ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺮﺿﻰ ﻭﻳﺰﻭﺭ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ ﻭﻳﺰﻭﺭ ﻗﺮﺍﺑﺘﻪ ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺠﺪ ﻣﻦ ﻳﺰﻭﺭ ﺯﺍﺭ ﺍﻟﻤﺴﺠﺪ ﻭﺩﻋﺎ ﻭﺻﻠﻰ ﻓﻴﻪ)‪.(٣‬‬ ‫‪ ! ٥١٨‬ا ك و‪SP‬‬ ‫ﻣﻦ ﺍﻟﻨﻈﺎﻓﺔ ﺍﻟﺘﺴﻮﻙ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺑﻪ ﺑﺨﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺻﻼﺓ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ‬ ‫ﺍﻟﻮﺿﻮﺀ ﻛﺬﻟﻚ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻟﻮﻻ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺃﻣﺘﻲ ﻷﻣﺮﺗﻬﻢ ﺑﺎﻟﺴﻮﺍﻙ ﻋﻨﺪ ﻛﻞ‬ ‫ﺻﻼﺓ ﻭﻋﻨﺪ ﻛﻞ ﻭﺿﻮﺀ«)‪ ،(٤‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ﻟﻠﻮﺟﻮﺏ ﺇﺫ ﺟﻌﻞ‬ ‫= ﻗﺒﻠﻪ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﺃﻧﻪ ﻳﺠﺰﺋﻪ ﺍﻟﻐﺴﻞ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻚ ﻻ ﻳﺠﺰﺋﻪ ﺍﻟﻐﺴﻞ ﺇﻻ ﺃﻥ‬ ‫ﻳﺘﻌﻘﺒﻪ ﺍﻟﺮﻭﺍﺡ ﺇﻟﻰ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻭﻭﻗﺘﻪ ﻣﻦ ﺍﻟﻔﺠﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﺗﻘﺮﻳﺒﻪ ﻣﻦ‬ ‫ﺫﻫﺎﺑﻪ ﺇﻟﻰ ﺍﻟﺠﻤﻌﺔ ﺃﻓﻀﻞ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٣٠٤/٤٥‬ ‪.٣٠٥‬‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺫﺍﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﺿﻮﺀ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻣﺘﻰ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻄﻬﻮﺭ‬ ‫ﻭﺣﻀﻮﺭﻫﻢ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﺠﻨﺎﺋﺰ ﻭﺻﻔﻮﻓﻬﻢ‪ ،‬ﺡ‪.٨٥٧ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٢/٥‬ ‪ ،٣٥٣‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪ ،٥٠٣/١‬ﺍﻹﻳﻀﺎﺡ ‪ ٢٨/٣‬ ‪.٢٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٥٥/٥‬‬ ‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﺳﻮﺍﻙ ﺍﻟﺮﻃﺐ ﻭﺍﻟﻴﺎﺑﺲ ﻟﻠﺼﺎﺋﻢ‪ ،‬ﺡ‪.١٩٣٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪366‬‬ ‫ﻣﻘﻴﺪﺍ؛ ﻷﻥ ﻻ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺴﻮﺍﻙ‪ ،‬ﻭﻫﻮ ﺑﻌﻮﺩ ﺍﻷﺭﺍﻙ ﺃﻓﻀﻞ‪ ،‬ﻭﻋﺮﻗﻪ ﺃﻓﻀﻞ‪،‬‬ ‫ﺃﻣﺮﻩ ‬ ‫ﻭﻳﺠﻮﺯ ﺑﻜﻞ ﻋﻮﺩ ﻏﻴﺮ ﻋﻮﺩ ﺍﻟﺮﻣﺎﻥ ﻭﺍﻟﺮﻳﺤﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫»ﻻ ﺗﺨﻠﻠﻮﺍ ﺑﻘﺼﺐ ﺍﻟﺮﻣﺎﻥ ﻭﻻ ﺑﻌﻮﺩ ﺍﻟﺮﻳﺤﺎﻥ«)‪.(١‬‬ ‫‪e ٥١٩‬اءة اآن ‪ $‬ا ‪$+‬‬ ‫ﺧﺼﻮﺻﺎ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻣﻦ‬ ‫‬‫ﻳﺴﺘﺤﺐ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ‬ ‫ﻧﻮﺭﺍ ﻣﻦ ﺣﻴﺚ ﻳﻘﺮﺅﻫﺎ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﻏﻔﺮ ﻟﻪ‬ ‫ﻗﺮﺃﻫﺎ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﺃﻭ ﻳﻮﻣﻬﺎ ﺃﻋﻄﻲ ‬ ‫ﺇﻟﻰ ﺍﻟﺠﻤﻌﺔ ﺍﻷﺧﺮﻯ ﻭﻓﻀﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﺣﺘﻰ‬ ‫ﻳﺼﺒﺢ‪ ،‬ﻭﻋﻮﻓﻲ ﻣﻦ ﺍﻟﺒﺮﺹ ﻭﺍﻟﺠﺬﺍﻡ ﻭﺫﺍﺕ ﺍﻟﺠﻨﺐ‪ ،‬ﻭﻫﻲ ﻗﺮﺣﺔ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺩﺍﺧﻞ ﺟﻨﺒﻪ ﻭﻓﺘﻨﺔ ﺍﻟﺪﺟﺎﻝ‪» .‬ﻭﻛﺎﻥ ﮊ ﻳﻘﺮﺃ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ‬ ‫ﺑﻘﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻭﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺸﺎﺀ ﺑﺴﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺳﻮﺭﺓ‬ ‫ﺍﻟﻤﻨﺎﻓﻘﻴﻦ«)‪.(٢‬‬ ‫‪ ] ٥٢٠‬ا`  م ا ‪$+‬‬ ‫ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺠﻤﻌﺔ ﺣﻠﻖ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻭﻫﻮ ﻏﻴﺮ ﻇﺎﻫﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻣﺮ ﺑﻪ ﮊ ﻳﻮﻡ‬ ‫ﺍﻟﺨﻤﻴﺲ‪ ،‬ﺇﻻ ﺇﻥ ﻃﺎﻝ ﺍﻟﺸﻌﺮ ﻭﺧﺮﺝ ﻃﻮﻟﻪ ﺇﻟﻰ ﻋﺪﻡ ﺍﻟﻨﻈﺎﻓﺔ ﻓﻤﻦ ﺣﻘﻬﺎ ﺍﻟﻨﻈﺎﻓﺔ‪،‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻤﺨﺎﻟﻔﻮﻥ ﺃﻧﻪ ﮊ ﻟﻢ ﻳﺤﻠﻖ ﺭﺃﺳﻪ ﺇﻻ ﻓﻲ ﻧﺴﻚ ﺃﻱ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٥٣/٥‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٥٥١/٣‬ﺍﻹﻳﻀﺎﺡ ‪ ،٣٠/٣‬ﻭﺍﻟﺤﺪﻳﺚ ﺧﺮﺟﻪ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺡ‪.٢٦٩٥٨ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٤/٥‬ ‪ ،٣٥٥‬ﻭﺣﻠﻖ ﺷﻌﺮﻩ ﮊ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٥٥/٥‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪ ،٥٥٢/٣‬ﺍﻹﻳﻀﺎﺡ ‪.٢٩/٣‬‬ ‫‪367‬‬ ‫] اﻼم‬ ‫)‪(١‬‬ ‫‪ ! ٥٢١‬إء اﻼم‬ ‫ﻳﻨﺪﺏ ﻟﻜﻞ ﻣﺴﻠﻢ ﻟﻘﻲ ﺃﺧﺎﻩ ﺃﻭ ﺃﺧﺘﻪ ﻓﻲ ﺍﷲ ﺃﻭ ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺃﻥ ﻳﺤ ‪‬ﻴﻴﻪ‬ ‫ﺑﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﻭ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﺃﻭ‬ ‫ﻋﻠﻴﻜﻢ ﺳﻼﻡ ﻛﻤﺎ ﻳﺮﺩ ﻟﻪ‪ ،‬ﻭﺍﻟﻤﺴﻠﻢ ﻭﻏﻴﺮﻩ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﺧﺺ ﺍﻟﻤﺴﻠﻢ‬ ‫ﻣﺴﻠﻤﺎ‬ ‫‬‫ﺑﺎﻟﺬﻛﺮ ﻷﻧﻪ ﺍﻟﻤﻨﺘﻔﻊ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻠﺘﻠﻮﻳﺢ ﺇﻟﻰ ﺃﻧﻪ ﻳﺠﺘﻬﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺑﺨﻼﻑ ﺟﻤﺎﻋﺔ‬ ‫‬‫ﻳﻔﻌﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺤﻴﻲ ﺍﻟﻤﺬﻛﺮ ﻭﺍﻟﻤﺆﻧﺚ‬ ‫ﻗﺼﺪﺍ ﻟﻪ ﻭﻟﻤﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﻛﺬﺍ ﻳﻘﺼﺪ ﺍﻟﺮﺍﺩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪:‬‬ ‫‬‫ﺍﻟﺬﻛﻮﺭ‬ ‫ﺑﻮﺟﻮﺏ ﺍﻟﺴﻼﻡ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺒﻴﺖ ﻛﻤﺎ ﻓﻲ ﺍﻟﺘﺎﺝ ﻭﺍﻟﻤﻨﻬﺎﺝ ﻭﻛﺜﻴﺮ ﻣﻦ‬ ‫)‪(٢‬‬ ‫ﺍﻵﺛﺎﺭ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﻓﻲ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺒﻴﺖ‬ ‫‪ CJ# ٥٢٢‬إء اﻼم‬ ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﻗﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻛﺘﺒﺖ ﻟﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻛﺘﺒﺖ ﻟﻪ ﻋﺸﺮﻭﻥ ﺣﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬ ‫)‪ (١‬ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻼﻡ ﺳﻨﺔ ﻣﺴﺘﺤﺒﺔ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ ،‬ﻭﻫﻮ ﺳﻨ‪‬ﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻔﺎﻳﺔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺟﻤﺎﻋﺔ ﺑﺤﻴﺚ ﻳﻜﻔﻲ ﺳﻼﻡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻮ ﺳﻠﻤﻮﺍ ﻛﻠﻬﻢ ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ ﻭﻗﻮﻝ ﻣﻘﺎﺑﻞ ﻟﻠﻤﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔﺇﻟﻰ ﺃﻥ ﺍﻻﺑﺘﺪﺍﺀ‬ ‫ﺑﺎﻟﺴﻼﻡ ﻭﺍﺟﺐ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦١/٢٥‬ ‪.١٦٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٥٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٦/٢‬ﺍﻹﻳﻀﺎﺡ ‪.٣٣/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪368‬‬ ‫ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻛﺘﺒﺖ ﻟﻪ ﺛﻼﺛﻮﻥ ﺣﺴﻨﺔ«)‪ (١‬ﻭﻛﺬﺍ ﻣﻦ ﺭﺩ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺃﻓﺸﻮﺍ ﺍﻟﺴﻼﻡ‬ ‫ﻭﺃﻃﻌﻤﻮﺍ ﺍﻟﻄﻌﺎﻡ ﻭﺻﻠﻮﺍ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ ﺗﺪﺧﻠﻮﺍ ﺍﻟﺠﻨﺔ ﺑﺴﻼﻡ«)‪.(٢‬‬ ‫ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻣﻦ ﺳﻠﻢ ﻋﻠﻰ ﻣﺴﻠﻢ ﻛﻤﻦ ﺃﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﺃﻣﺎﻥ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻳﻄﻤﺌﻨﻮﻥ ﺑﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﻫﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﺍﷲ ﻋﻠﻴﻜﻢ ﺷﻬﻴﺪ‬ ‫ﻓﺎﺗﻘﻮﻩ ﻓﺈﻥ ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ‪ ،‬ﺃﻭ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺍﻟﺴﻼﻣﺔ ﻣﻤﺎ ﺗﻜﺮﻫﻮﻥ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﻓﻠﻴﻌﻦ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮ ‪ : ƒ‬ﺛﻼﺛﺔ ﻳﺜﺒﺘﻦ ﺍﻟﻮﺩ ﻓﻲ ﻗﻠﺐ ﺃﺧﻴﻚ‪ ،‬ﺃﻥ ﺗﺴﻠﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﺘﻪ‪،‬‬ ‫ﻭﺗﺰﺣﺰﺡ ﻟﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻭﺗﺪﻋﻮﻩ ﺑﺄﺣﺐ ﺃﺳﻤﺎﺋﻪ ﺇﻟﻴﻪ ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻛﺎﻥ ﺗﺤﻴﺔ‬ ‫ﻗﺒﻠﻜﻢ ﺍﻟﺴﺠﻮﺩ ﻓﺄﻋﻄﻰ ﺍﷲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺗﺤﻴﺔ ﺃﻫﻞ ﺍﻟﺠﻨﺔ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ! ٥٢٣‬رد اﻼم‬ ‫ﻳﻠﺰﻡ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺮﺩ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺮﺩ ﺍﻟﺴﻼﻡ ﻟﻢ ﻳﻜﻔﺮ ﻋﻨﺪ‬ ‫ﺳﻠﻔﻨﺎ ﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﻭﺣﻜﻤﻮﺍ ﺑﻤﻌﺼﻴﺘﻪ ﺑﺪﻭﻥ ﺃﻥ ﻳﺠﺰﻣﻮﺍ ﺑﻜﻔﺮﻩ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ‬ ‫ﺃﻃﻔﻴﺶ ﺃﻧﻪ ﻛﺎﻓﺮ؛ ﻷﻥ ﺍﻟﺮﺩ ﻓﺮﺽ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫‪] ﴾ à ß Þ Ý Ü Û Ú ÙØ × Ö‬ﺍﻟﻨﺴﺎﺀ‪ ،[٨٦ :‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﻣﺎ ﻟﻢ‬ ‫ﻳﺼﺮﻓﻪ ﺩﻟﻴﻞ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺰﻳﺪ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﺇﻥ ﻛﺎﻥ ﻣﺘﻮﻟﻰ‪ ،‬ﻭﺇﻻ ﺑﺄﻥ‬ ‫)‪ (١‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺡ‪.٥٥٦٣ :‬‬ ‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻓﻀﻞ ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺡ‪.١٨٥٤ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٧/٥‬ ‪ ،٣٥٨‬ﺍﻹﻳﻀﺎﺡ ‪.٣٣/٣‬‬ ‫ﻭﺍﺣﺪﺍ ﺗﻌ ‪‬ﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬ ‫‬‫)‪ (٤‬ﺃﻣﺎ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻱ ﺃﻟﻘﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﺟﻤﺎﻋﺔ ﻛﺎﻥ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﺭﺩ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺳﻘﻂ ﺍﻟﺤﺮﺝ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺮﻛﻮﻩ ﻛﻠﻬﻢ ﺃﺛﻤﻮﺍ ﻛﻠﻬﻢ‪ ،‬ﻭﺇﻥ ﺭﺩﻭﺍ ﻛﻠﻬﻢ ﻓﻬﻮ ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻓﻠﻮ ﺭﺩ ﻏﻴﺮﻫﻢ ﻟﻢ‬ ‫ﻳﺴﻘﻂ ﺍﻟﺮﺩ ﻋﻨﻬﻢ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺩﻭﺍ‪ ،‬ﻓﺈﻥ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺭﺩ ﺫﻟﻚ ﺍﻷﺟﻨﺒﻲ ﺃﺛﻤﻮﺍ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٦٣/٢٥‬‬ ‫‪369‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻗﻮﻑ ﺃﻭ ﺍﻟﺒﺮﺍﺀﺓ ﺍﻗﺘﺼﺮ ﻋﻠﻰ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Õ ﴿ :‬‬ ‫‪] ﴾ Ø × Ö‬ﺍﻟﻨﺴﺎﺀ‪ [٨٦ :‬ﻋﺎﻡ ﺧﺼﺘﻪ ﺃﺣﺎﺩﻳﺚ ﺁﻳﺎﺕ ﻋﺪﻡ ﻭﻻﻳﺔ ﻣﻦ ﻻ ﻳﺴﺘﺤﻘﻬﺎ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺳﻠﻢ ﻋﻠﻴﻚ ﻣﻦ ﻻ ﺗﺘﻮﻻﻩ ﻓﻘﻠﺖ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﺣﻤﺔ ﺍﷲ‬ ‫ﻓﻼ ﻋﻠﻴﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻰ ﻓﺎﺳﻖ ﻭﻣﺘﻮﻗﻒ ﻓﻴﻪ ﻭﺑﺮﻛﺎﺗﻪ ﺇﻻ ﺇﻥ‬ ‫ﻋﻨﻰ ﻓﻲ ﺭﺯﻗﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮ ﻣﺘﻮﻟﻰ‪ :‬ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻚ ﺇﻻ ﺇﻥ ﻋﻨﻰ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺍﻟﺜﻴﺎﺏ ﺃﻭ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻙ ﻭﻧﺤﻮﻩ ﺩﻋﺎﺀ ﻻ ﺭﺩ‪‬ﺍ‪ ،‬ﻭﺣﻴﺎﻙ ﺍﷲ ﺑﻨﻴﺔ ﺍﻟﺮﺩ ﺭﺩ‪،‬‬ ‫ﻭﻓﻲ ﺇﺟﺎﺯﺗﻪ ﻟﻐﻴﺮ ﻭﻟﻲ ﺧﻼﻑ)‪.(١‬‬ ‫‪ / ٥٢٤‬آداب ‪a‬ﻼم ا‪ K% +‬أ‪3‬‬ ‫ﺗﻨﺰﻝ ﻋﻠﻰ ﺍﻟﻤﺘﺼﺎﻓﺤﻴﻦ ﻓﻲ ﺍﷲ ﻣﺎﺋﺔ ﺭﺣﻤﺔ‪ ،‬ﻟﻠﺒﺎﺩﺉ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ ﻭﻭﺍﺣﺪﺓ‬ ‫ﻟﻠﺮﺍﺩ ﻭﺗﻘﺒﻴﻞ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ ﻓﻲ ﺍﻟﺘﺴﻠﻴﻢ ﺟﺎﺋﺰ‪ ،‬ﻭﻣﻨﻌﻪ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺒ‪‬ﻞ‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﻻ ﻳﻨﺤﻦ ﺃﺣﺪ ﻷﺣﺪ‪ ،‬ﻭﺍﻹﺳﺮﺍﺭ ﺑﺎﻟﺮﺩ ﻛﺎﻹﺳﺮﺍﺭ‬ ‫‬‫ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ﺍﻟﻤﺸﺪﺩﺓ‬ ‫ﺑﺎﻟﺒﺪﺀ ﻻ ﻳﺠﺰﻱ ﺇﺫﺍ ﻟﻢ ﻳﺴﻤﻊ‪ ،‬ﻭﻻ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺳﻤﻊ ﺻﻮ ﺗﺎ ﻣﻤﻦ ﻣﺮ ﻋﻠﻴﻪ ﻭﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻼﻡ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻦ ﺭﺁﻩ ﺣﺮﻙ ﺇﻟﻴﻪ ﺭﺃﺳﻪ ﺃﻭ ﻳﺪﻩ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻟﻮ ﻳﺮﺍﺩ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺮﺩ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﺑﻠﻔﻆ ﺍﻟﺮﺩ ﺃﻭ ﺭﺩ ﺑﻠﻔﻆ ﺍﻟﺒﺪﺀ‬ ‫ﺑﺬﻟﻚ ﺳﻼﻡ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺫﻟﻚ ‬ ‫ﺃﺟﺰﺃ ﻋﻨﺪﻫﻢ ﻷﻥ ﺃﺻﻞ ﺍﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺑﺎﻟﺘﻘﺪﻳﻢ‬ ‫ﻣﺨﺮﺟﺎ ﻋﻦ ﺍﻷﺣﺴﻨﻴﺔ ﻭﻻ ﻋﻦ ﺍﻟﻤﺜﻠﻴﺔ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﻓﻲ‬ ‫‬‫ﻭﺍﻟﺘﺄﺧﻴﺮ ﻓﻠﻢ ﻳﺮﻭﺍ ﺫﻟﻚ‬ ‫ﻗﻮﻟﻪ ﻋﺰ ﻭﻋﻼ‪ß Þ Ý Ü Û Ú ÙØ × Ö Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫ﻟﻠﺴﻨﺔ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﻟﺮﺩ ﻭﻟﻢ ﻳﻌﺘﺒﺮﻭﺍ ﺍﻟﻤﺨﺎﻟﻔﺔ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ‪‬‬ ‫‪] ﴾ à‬ﺍﻟﻨﺴﺎﺀ‪ ،[٨٦ :‬ﻭﻣﺎ ﻋﺪﻭﻩ‬ ‫ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻚ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ‪ ،‬ﺍﻫﺘﻤﺎﻡ ﺑﺎﻟﺴﻼﻡ ﻣﻌﺎﺟﻠﺔ ﺇﻟﻰ ﺇﺯﺍﻟﺔ ﺍﻟﺨﻮﻑ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﻣﻌﺎ)‪.(٢‬‬ ‫ﻭﺇﻟﻰ ﺍﻟﻮﻋﻆ ﺑﻪ ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﺍﻫﺘﻤﺎﻡ ﺑﺎﻟﻤﺨﺎﻃﺐ ﺃﻭ ﻟﻠﺤﺼﺮ ﻭﺍﻻﻫﺘﻤﺎﻡ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٩/٥‬ ‪ ،٣٦٠‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٩٦/٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٧٧/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٠/٥‬ ‪ ،٣٦١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٨/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪370‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺗﺼﺎﻓﺤﻮﺍ ﺗﺴﻞ ﻣﺎ ﻓﻲ ﻗﻠﻮﺑﻜﻢ«)‪ ،(١‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻤﺼﺎﻓﺤﺔ ﺗﺰﻳﻞ ﺍﻟﻌﺘﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﺼﺎﻓﺢ ﺍﻷﺧﻮﺍﻥ ﻓﻲ ﺍﷲ ﺇﻻ ﺗﻨﺎﺛﺮﺕ ﺫﻧﻮﺑﻬﻤﺎ‬ ‫ﻛﻤﺎ ﻳﺘﻨﺎﺛﺮ ﻭﺭﻕ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﺗﻨﺰﻝ ﻋﻠﻴﻬﻤﺎ ﻣﺎﺋﺔ ﺭﺣﻤﺔ‪ ،‬ﻟﻠﻤﺒﺘﺪﺉ ﺗﺴﻊ ﻭﺗﺴﻌﻮﻥ‬ ‫ﻭﻟﻶﺧﺮ ﻭﺍﺣﺪﺓ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ $SP ٥٢٥‬رد اﻼم‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻳﺠﻮﺯ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻠﻔﻆ ﺍﻟﺮﺩ‪ ،‬ﻭﺍﻟﺮﺩ ﺑﻠﻔﻆ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻳﻨﺘﻬﻲ‬ ‫ﺇﻟﻰ ﺍﻟﺒﺮﻛﺔ ﻟﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﺃﻧﻪ ﺃﻧﻜﺮ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ß Þ Ý Ü Û Ú ÙØ × Ö Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫‪] ﴾ à‬ﺍﻟﻨﺴﺎﺀ‪ ،[٨٦ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺒﺮﻛﺔ ﻓﻲ ﺍﻟﺮﺩ ﺇﺫﺍ ﺍﻧﺘﻬﻰ‬ ‫ﺍﻟﻤﺒﺘﺪﺉ ﺑﺎﻟﺴﻼﻡ ﻓﻲ ﺳﻼﻣﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺳﻠﻢ ﺭﺟﻞ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﺡ‪ ١٦٨٥ :‬ﺑﻠﻔﻆ‪:‬‬ ‫»ﺗﺼﺎﻓﺤﻮﺍ ﻳﺬﻫﺐ ﺍﻟﻐﻞ ﻭﺗﻬﺎﺩﻭﺍ ﺗﺤﺎﺑﻮﺍ ﻭﺗﺬﻫﺐ ﺍﻟﺸﺤﻨﺎﺀ«‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩٧/٢‬‬ ‫)‪ (٣‬ﺻﻴﻐﺔ ﺍﻟﺴﻼﻡ ﻭﺻﻔﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻤﺴﻠﻢ‪» :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ« ﺑﺎﻟﺘﻌﺮﻳﻒ ﻭﺑﺎﻟﺠﻤﻊ‪ .‬ﺳﻮﺍﺀ‬ ‫ﻭﺍﺣﺪﺍ ﺃﻭ ﺟﻤﺎﻋﺔ؛ ﻷﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻌﻪ ﺍﻟﺤﻔﻈﺔ ﻛﺎﻟﺠﻤﻊ ﻣﻦ ﺍﻵﺩﻣﻴﻴﻦ‪ ،‬ﺛﻢ ﺇﻥ‬ ‫‬‫ﻛﺎﻥ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻴﻪ‬ ‫ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺍﻟﺒﺮﻛﺔ ﻓﺘﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺻﻴﻐﺔ ﺍﻟﺮﺩ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻴﻪ‪) :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ( ﺑﺘﻘﺪﻳﻢ ﺍﻟﺨﺒﺮ ﻭﺑﺎﻟﻮﺍﻭ‪،‬‬ ‫ﻭﻳﺼﺢ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺳﻼﻡ ﻋﻠﻴﻜﻢ‪ .‬ﺑﺘﻨﻜﻴﺮ ﺍﻟﺴﻼﻡ ﻭﺗﻘﺪﻳﻤﻪ‪ ،‬ﻭﺑﺪﻭﻥ ﻭﺍﻭ‪ ،‬ﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺑﺎﻟﻮﺍﻭ‬ ‫ﻣﺴﻠﻤﺎ ﻋﻠﻰ‬ ‫‬‫ﻋﻠﻲ ﺍﻟﺴﻼﻡ ﻭﻋﻠﻴﻜﻢ‪ ،‬ﻓﻴﺼﻴﺮ ﺍﻟﺮﺍﺩ‬ ‫ﻟﺼﻴﺮﻭﺭﺓ ﺍﻟﻜﻼﻡ ﺑﻬﺎ ﺟﻤﻠﺘﻴﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬‬ ‫ﻧﻔﺴﻪ ﻣﺮﺗﻴﻦ‪ ،‬ﺍﻷﻭﻟﻰ‪ :‬ﻣﻦ ﺍﻟﻤﺒﺘﺪﺉ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺮﺍﺩ ﻧﻔﺴﻪ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺗﺮﻙ ﺍﻟﻮﺍﻭ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻜﻼﻡ ﺣﻴﻨﺌﺬ ﻳﺼﻴﺮ ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ ﺗﺨﺺ ﺍﻟﻤﺴﻠﻢ ﻭﺣﺪﻩ‪.‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﺮﺩ ﺃﻥ ﺗﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﺒﺮﻛﺔ ﻓﺘﻘﻮﻝ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﺴﻠﻢ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺗﻜﻮﻥ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﻠﻮ ﺍﻗﺘﺼﺮ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﻟﻔﻆ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻣﺴﺘﺤﺒﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪ ١٥٧/٢٥‬ ‪.١٥٩‬‬ ‫‪371‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻭﺍﻟﻐﺎﺩﻳﺎﺕ ﻭﺍﻟﺮﺍﺋﺤﺎﺕ‪ ،‬ﺃﻱ‪ :‬ﻭﺍﻟﺨﻴﻮﺭ‬ ‫ﻭﺭﻭﺍﺣﺎ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪:‬‬ ‫‬‫ﻏﺪﻭﺍ‬ ‫ﺍﻟﻐﺎﺩﻳﺎﺕ ﻭﺍﻟﺨﻴﻮﺭ ﺍﻟﺮﺍﺋﺤﺎﺕ‪ ،‬ﺃﻱ‪ :‬ﺍﻵﺗﻴﺎﺕ ‪‬‬ ‫ﻭﻋﻠﻴﻚ ﺃﻟﻒ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻛﺮﻩ ﺫﻟﻚ‪» ،‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ؛‬ ‫ﻓﻘﺎﻝ‪ :‬ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﻭﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻭﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻭﺭﺣﻤﺔ ﺍﷲ‬ ‫ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻋﻠﻴﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻧﻘﺼﺘﻨﻲ ﻓﺄﻳﻦ ﻣﺎ ﻗﺎﻝ ﺍﷲ؟ ﻭﺗﻼ ﺍﻵﻳﺔ‪،‬‬ ‫‬ ‫ﻓﻀﻼ ﻓﺮﺩﺩﺕ ﻋﻠﻴﻚ ﻣﺜﻠﻪ«)‪ (١‬ﻭﻫﺬﺍ ﻣﻨﻪ ﺇﺷﻌﺎﺭ ﺑﻌﺪﻡ‬‫ﻓﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻟﻢ ﺗﺘﺮﻙ ﻟﻲ‬ ‫ﺗﻘﺼﻴﺮ ﻣﻦ ﻟﻢ ﻳﺰﺩ ﻓﻲ ﺟﻮﺍﺑﻪ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﺇﺫﺍ ﻭﺻﻠﻪ ﺍﻟﻤﺒﺘﺪﺉ‪ ،‬ﻭﺑﺄﻧﻪ ﻗﺪ‬ ‫ﺃﺗﻰ ﻓﻲ ﺟﻮﺍﺑﻪ ﺑﻌﻈﻴﻢ ﻻ ﺗﺤﺮﻳﻢ ﻟﻠﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪  / K% ٥٢٦‬ا‪ +‬و‪ / K%‬د‬ ‫ﻋﺒﺪﺍ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺈﺫﻥ‪ ،‬ﻭﻻ‬ ‫ﻳﺴﻠﻢ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﻛﻞ ﻣﻮﺣﺪ ﺑﺎﻟﻎ‪ ،‬ﻭﻟﻮ ‬ ‫ﻳﺴﻠﻢ ﻋﻠﻰ ﺑﺎﻍ‪ ،‬ﻭﻣﻦ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻦ ﻳﻠﺤﺪ ﻓﻲ ﺃﺳﻤﺎﺀ ﺍﷲ‬ ‫ﻋﻨﺎ ﺩﺍ ﻻ ﺯﻟﺔ ﻛﻤﻦ ﻳﻌﺎﻧﺪ ﻭﻳﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﺒﺮ ﻭﻳﻤﺪ ﺍﻟﺒﺎﺀ ﺑﺄﻟﻒ‪ ،‬ﻷﻥ ﺃﻛﺒﺎﺭ ﺑﻔﺘﺢ‬ ‫ﺍﻟﻬﻤﺰﺓ ﻭﻣﺪ ﺍﻟﺒﺎﺀ ﺑﺄﻟﻒ ﺟﻤﻊ ﻛﺒﺮ ﺃﻭ ﻛﺒﺮ ﻓﻤﻌﻨﺎﻩ ﻃﺒﻮﻝ ﺑﺎﻟﺒﺎﺀ ﺍﻟﻤﻮﺣﺪﺓ ﺗﻌﺎﻟﻰ ﺍﷲ‬ ‫ﻧﺎﻭﻳﺎ ﻣﻌﻨﻰ ﻗﻮﻟﻚ‪ :‬ﺇﻥ ﺍﷲ‬ ‫ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺭﺩﻩ ﻋﻠﻴﻪ ﺇﻥ ﺳﻠﻢ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺴﻠﻢ ‬ ‫ﻧﺎﻭﻳﺎ ﻣﻌﻨﻰ ﺍﻟﺴﻼﻣﺔ‪،‬‬ ‫ﻋﻠﻴﻚ ﺭﻗﻴﺐ ﻓﺎﺗﺮﻙ ﻣﺎ ﺃﻧﺖ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻻ ‬ ‫ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﻤﻨﻊ ﻣﻄﻠﻘﺎ ﻷﻧﻪ ﺃﻣﺎﻥ‪ ،‬ﻭﻟﻮ ﻓﺴﺮ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ ﻭﻻ ﺃﻣﺎﻥ ﻟﻬﺆﻻﺀ‪.‬‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦١/٥‬ ‪ ،٣٦٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٩٤/٥‬ ‪ ،٢٩٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٧٧/٢‬ ‪.١٧٨‬‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ‬‫)‪ (٣‬ﺭﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻ ﺑﺄﺱ ﺑﻪ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﺟﺎﺋﺰ ‬ ‫ﺇﻻ ﺇﺫﺍ ﺗﺤﻘﻖ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﻟﻔﻆ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺬﻣﻲ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻭﻳﻘﺘﺼﺮ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﻭﻋﻠﻴﻜﻢ‪ ،‬ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﺠﻤﻊ‪ ،‬ﺃﻭ‪ :‬ﻭﻋﻠﻴﻚ‪ ،‬ﺑﺎﻟﻮﺍﻭ ﺩﻭﻥ ﺍﻟﺠﻤﻊ ﻋﻨﺪ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻟﻜﺜﺮﺓ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺮﺩ‪ :‬ﻋﻠﻴﻚ‪،‬‬ ‫ﺑﻐﻴﺮ ﻭﺍﻭ ﺑﺎﻹﻓﺮﺍﺩ ﺃﻭ ﺍﻟﺠﻤﻊ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٧٠/٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪372‬‬ ‫ﻭﻳﺮﺩ ﻋﻠﻰ ﻳﻬﻮﺩﻱ‪) :‬ﻭﻋﻠﻴﻚ ﻣﺎ ﻗﻠﺖ(‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﻨﺼﺮﺍﻧﻲ ﻓﻘﻴﻞ‪ :‬ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ‪) :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ(‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻋﻠﻴﻚ ﻣﺎ ﻗﻠﺖ(‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﻭﺻﺎﻑ‪ :‬ﺇﻥ ﻗﺎﻝ ﺍﻟﻤﺸﺮﻙ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ‪ ،‬ﻓﻘﻞ‪ :‬ﻭﻋﻠﻴﻚ‪ .‬ﻗﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﺳﻠﻢ‬ ‫ﻋﻠﻴﻜﻢ ﺃﺣﺪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﺈﻧﻤﺎ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﺎﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺍﻟﺴﺎﻡ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ‪:‬‬ ‫ﻭﻋﻠﻴﻚ ﻣﺎ ﻗﻠﺖ«)‪ ،(١‬ﻭﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺪﻡ ﺭﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺃﻧﻬﻢ ﻳﻐﺸﻮﻥ ﻓﻲ ﺳﻼﻣﻬﻢ‪ ،‬ﻓﻠﻮﻻ ﺃﻧﻬﻢ ﻳﻐﺸﻮﻥ ﻟﺮﺩﺩﻧﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺘﺼﻒ‬ ‫ﺑﺎﻟﻐﺶ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺭﺩﺩﻧﺎ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٥٢٧‬أ ا‪`+‬ك ﻼم‬ ‫ﻻ ﻳﺒﺪﺃ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺸﺮﻙ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﺇﻥ ﻣﺮ ﺑﺠﻤﺎﻋﺔ ﻓﻴﻬﻢ ﻣﺸﺮﻙ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍ ‪‬ﺗﺒﻊ ﺍﻟﻬﺪﻯ‪ ،‬ﻭﻣﻦ ﺳﻠﻢ ﻋﻠﻰ ﻣﺸﺮﻙ ﺑﻼ ﻋﻠﻢ ﺃﻧﻪ ﻣﺸﺮﻙ ﻓﻼ‬ ‫ﻋﻠﻲ ﺳﻼﻣﻲ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﻘﻒ ﺣﺘﻰ ﻳﺮﺩﻩ ﻭﻻ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺭﺩ ‪‬‬ ‫ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻲ ﺑﺪﺃﺗﻚ ﺑﺎﻟﺴﻼﻡ ﻷﻧﻲ ﻇﻨﻨﺖ ﺃﻧﻚ ﻣﺴﻠﻢ ﻓﻼ ﺗﻈﻦ ﺃﻧﻲ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪:‬‬ ‫‬‫ﻗﺼﺪﺗﻚ ﺑﺬﻟﻚ ﻭﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻚ ﻟﺴﺖ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺡ‪.٦٣٩٥ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦١/٥‬ ‪ ،٣٦٣‬ﺍﻹﻳﻀﺎﺡ ‪ ،٣٥/٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٩٢/٥‬ ‪.٢٩٣‬‬ ‫)‪ (٣‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻜﺮﻭﻩ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻤﻬﻢ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﻠﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻩ ﺣﺎﺟﺔ؛ ﻷﻥ ﺍﻟﺴﻼﻡ ﺣﻴﻨﺌﺬ ﻷﺟﻞ ﺍﻟﺤﺎﺟﺔ ﻻ ﻟﺘﻌﻈﻴﻤﻪ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍ ‪‬ﺗﺒﻊ ﺍﻟﻬﺪﻯ‪.‬‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺃﻥ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﺎﺋﺮ ﻓﺮﻕ ﺍﻟﻀﻼﻝ ﺑﺎﻟﺴﻼﻡ ﻣﻜﺮﻭﻩ؛‬‫ﻭﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ‬ ‫ﻷﻥ ﺍﻟﺴﻼﻡ ﺗﺤﻴﺔ ﻭﺍﻟﻜﺎﻓﺮ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬ ‫ﻭﻳﺤﺮﻡ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺪﺍﺀﺓ ﺍﻟﺬﻣﻲ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺤ ‪‬ﻴﻴﻪ ﺑﻐﻴﺮ ﺍﻟﺴﻼﻡ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺪﺍﻙ ﺍﷲ‪،‬‬ ‫ﺃﻭ‪ :‬ﺃﻧﻌﻢ ﺍﷲ ﺻﺒﺎﺣﻚ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻩ ﺣﺎﺟﺔ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺒﺘﺪﺋﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻹﻛﺮﺍﻡ ‬ ‫ﺃﺻﻼ؛ ﻷﻥ‬ ‫ﺫﻟﻚ ﺑﺴﻂ ﻟﻪ ﻭﺇﻳﻨﺎﺱ ﻭﺇﻇﻬﺎﺭ ﻭﺩ‪.‬‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻧﺤ ‪‬ﻴﻴﻬﻢ ﺑﺘﺤﻴﺔ ﺃﺧﺮﻯ‬ ‫ﻭﺑﺪﺍﺀﺓ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺑﺎﻟﺴﻼﻡ ﻻ ﺗﺠﻮﺯ ‬ ‫ﻏﻴﺮ ﺍﻟﺴﻼﻡ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦٨/٢٥‬ ‪.١٦٩‬‬ ‫‪373‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫»ﻻ ﺗﺒﺪﺅﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﻟﻘﻴﺘﻢ ﺃﺣﺪﻫﻢ ﻓﻲ ﻃﺮﻳﻖ ﻓﺎﺿﻄﺮﻭﻩ‬ ‫ﺇﻟﻰ ﺃﺿﻴﻘﻪ«)‪ ،(١‬ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٥٢٨‬اﻼم ‪ K%‬ا‪ A`+‬ل ‪ %‬اﻼم‬ ‫ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﺸﻐﻮﻝ ﻋﻦ ﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻟﻤﺸﻐﻮﻝ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺍﻟﺘﻄﻬﺮ ﻟﻬﺎ‬ ‫ﻣﻦ ﻏﺴﻞ ﻧﺠﺲ ﺃﻭ ﺍﺳﺘﻨﺠﺎﺀ ﺃﻭ ﻭﺿﻮﺀ ﺃﻭ ﺍﻏﺘﺴﺎﻝ ﺃﻭ ﺗﻴﻤﻢ‪ ،‬ﺃﻭ ﻣﺸﻐﻮﻝ ﺑﺤﺴﺎﺏ‬ ‫ﺃﻭ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻓﻲ ﺧﻼﺀ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺧﻠﻮﺓ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﺸﻐﻮﻝ ﺑﺎﻷﺫﺍﻥ ﺃﻭ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﺃﻭ ﺑﺬﻛﺮ ﺃﻭ ﻗﺮﺍﺀﺓ ﻟﻠﻘﺮﺁﻥ ﺃﻭ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻣﺠﻠﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭ‬ ‫ﺍﻟﻤﺠﻠﺲ ﺃﻭ ﺍﻟﺬﻛﺮ ﺃﺣﻖ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺘﺴﻠﻴﻢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻷﻧﻪ ﮊ‬ ‫)‪ (١‬ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﺗﺒﺪﺅﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﺡ‪.٢١٦٧ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٩/٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪ ٥٦٢/٣‬ ‪.٥٦٣‬‬ ‫)‪ (٣‬ﺍﻷﻭﻟﻰ ﺗﺮﻙ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺸﻐﻞ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﺳﻠﻢ ﻛﻔﺎﻩ ﺍﻟﺮﺩ ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﺭﺩ ﺑﺎﻟﻠﻔﻆ‬ ‫ﺍﺳﺘﺄﻧﻒ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺛﻢ ﻳﻘﺮﺃ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﻨﻮﻭﻱ ﺃﻧﻪ ﻳﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ‬ ‫ﻟﻔﻈﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺸﻐﻞ ﺑﺎﻟﺬﻛﺮ ﻣﻦ ﺩﻋﺎﺀ ﻭﺗﺪﺑﺮ ﻓﻬﻮ ﻛﺎﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺸﻐﻞ ﺑﺎﻟﻘﺮﺍﺀﺓ‪،‬‬ ‫ﻭﺍﻷﻇﻬﺮ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻨﻮﻭﻱ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻐﺮﻗﺎ ﺑﺎﻟﺪﻋﺎﺀ ﻣﺠﻤﻊ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ ﻓﺎﻟﺴﻼﻡ ﻋﻠﻴﻪ‬ ‫ﻣﻜﺮﻭﻩ‪ ،‬ﻟﻠﻤﺸﻘﺔ ﺍﻟﺘﻲ ﺗﻠﺤﻘﻪ ﻣﻦ ﺍﻟﺮﺩ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻘﻄﻌﻪ ﻋﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻟﻤﺸﻘﺔ ﺍﻟﺘﻲ ﺗﻠﺤﻖ ﺍﻵﻛﻞ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﻭﺭﺩ ﻓﻲ ﺣﺎﻝ ﺃﻛﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻠﺒﻲ ﻓﻲ ﺍﻹﺣﺮﺍﻡ ﻓﻴﻜﺮﻩ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺳﻠﻢ ﺭﺩ ﻋﻠﻴﻪ ﺑﺎﻟﻠﻔﻆ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻼﻡ ﻓﻲ ﺣﺎﻝ ﺧﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ﻓﻴﻜﺮﻩ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻪ ﻷﻧﻬﻢ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﻹﻧﺼﺎﺕ ﻟﻠﺨﻄﺒﺔ‪،‬‬ ‫ﻭﺍﺟﺒﺎ ﻟﻢ ﻳﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻨﺔ‬ ‫‬‫ﻓﺈﻥ ﺳﻠﻢ ﻟﻢ ﻳﺮﺩﻭﺍ ﻋﻠﻴﻪ ﻟﺘﻘﺼﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺼﺎﺕ‬ ‫ﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻋﻠﻰ ﻛﻞ ﻭﺟﻪ‪.‬‬ ‫‬ ‫ﻣﻨﺸﻐﻼ ﺑﺎﻷﻛﻞ ﻭﺍﻟﻠﻘﻤﺔ ﻓﻲ ﻓﻤﻪ‪ ،‬ﻓﺈﻥ ﺳﻠﻢ ﻟﻢ ﻳﺴﺘﺤﻖ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﺃﻣﺎ‬‫ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ‬ ‫ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻊ ﺃﻭ ﻗﺒﻞ ﻭﺿﻊ ﺍﻟﻠﻘﻤﺔ ﻓﻲ ﻓﻤﻪ ﻓﻼ ﻳﺘﻮﺟﻪ ﺍﻟﻤﻨﻊ ﻭﻳﺠﺐ ﺍﻟﺠﻮﺍﺏ‪،‬‬ ‫ﻭﻳﺴﻠﻢ ﻓﻲ ﺣﺎﻝ ﺍﻟﺒﻴﻊ ﻭﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻭﻳﺠﺐ ﺍﻟﺠﻮﺍﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻗﺎﺿﻲ ﺍﻟﺤﺎﺟﺔ ﻭﻧﺤﻮﻩ ﻛﺎﻟﻤﺠﺎﻣﻊ ﻭﻋﻠﻰ ﻣﻦ ﻓﻲ ﺍﻟﺤﻤﺎﻡ ﻭﺍﻟﻨﺎﺋﻢ ﻭﺍﻟﻐﺎﺋﺐ ﺧﻠﻒ‬ ‫ﺟﺪﺍﺭ ﻓﺤﻜﻤﻪ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻣﻦ ﺳﻠﻢ ﻋﻠﻴﻬﻢ ﻟﻢ ﻳﺴﺘﺤﻖ ﺍﻟﺠﻮﺍﺏ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ١٦٤/٢٥‬ ‪.١٦٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪374‬‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﺘﺴﻠﻴﻢ ﻓﻲ‬ ‫‪‬‬‫ﻛﺎﻥ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻻ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﺍﻟﻤﺴﺠﺪ‪.‬‬ ‫ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺸﻐﻮﻝ ﺑﺠﻨﺎﺯﺓ ﺃﻭ ﺣﻔﺮ ﻗﺒﺮ ﺃﻭ ﺩﻓﻦ‪ ،‬ﺃﻭ ﺑﺄﻣﺮ ﻣﻦ ﺃﻣﻮﺭ‬ ‫ﺍﻟﻤﻴﺖ ﻭﻟﻮ ﺗﻬﻴﺌﺔ ﻣﺎ ﻳﺨﻠﻞ ﺑﻪ ﻛﻔﻨﻪ ﺃﻭ ﻣﺎ ﻳﺒﺨﺮ ﺑﻪ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻓﻲ ﺟﻨﺎﺯﺓ ﺃﻭ ﻳﺤﻔﺮ ﺍﻟﻘﺒﺮ ﺃﻭ ﺍﺷﺘﻐﻞ ﺑﺄﻣﺮ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻟﺪﺍﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻤﻴﺖ ﻳﻨﺘﻈﺮ ﺍﻟﺠﻨﺎﺯﺓ‬ ‫‬‫ﺍﻟﻤﻴﺖ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﻌﺪ‬ ‫ﻓﺈﻧﻪ ﻳﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻓﺮﻏﻮﺍ ﻣﻦ ﺩﻓﻦ ﺍﻟﻤﻴﺖ ﻭﺭﺟﻌﻮﺍ ﻓﺈﻧﻪ ﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ ﻣﻦ ﻟﻘﻴﻬﻢ‪.‬‬ ‫ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻓﻲ ﺍﻟﺤﻤﺎﻡ ﺃﻭ ﻓﻲ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﺍﻟﺘﻠﺒﻴﺔ ﺃﻭ ﺳﻤﺎﻉ ﺧﻄﺒﺔ ﺃﻭ‬ ‫ﺇﺳﻤﺎﻋﻬﺎ ﺃﻭ ﺳﻜﺮ ﺃﻭ ﻧﻮﻡ ﺃﻭ ﻧﻌﺎﺱ ﺃﻭ ﺟﻤﺎﻉ ﺃﻭ ﺗﺤﺎﻛﻢ ﺃﻭ ﻧﺰﺍﻉ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﻗﻀﺎﺀ‬ ‫ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﻃﻔﻞ ﺃﻭ ﺷﺎﺑﺔ ﻳﺨﺸﻰ ﺍﻓﺘﺘﺎﻥ ﺑﻬﺎ‪،‬‬ ‫ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﺣﺠﺮ)‪.(١‬‬ ‫‪ ٥٢٩‬اﻼم ‪ K%‬ا‪ D +‬ن وا‪6,‬‬ ‫ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﺄﻛﺪ ﻭﺇﻻ ﻓﻬﻮ ﺟﺎﺋﺰ ﻛﻤﺎ ﻳﺴﻠﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻴﺖ ﻓﻲ ﺍﻟﻘﺒﺮ‪ ،‬ﻟﻜﻦ ﻳﺮﺍﺩ ﺍﻟﺮﺣﻤﺔ ﻻ ﺍﷲ ﻋﻠﻴﻚ ﺭﻗﻴﺐ‪ ،‬ﻷﻧﻪ ﻏﻴﺮ ﻣﻜﻠﻒ ﻓﻲ‬ ‫ﺣﺎﻟﻪ ﻭﻛﺬﺍ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﺳﻠﻢ ﻣﻦ ﻫﺆﻻﺀ ﺇﻻ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﺴﻜﺮﺍﻥ‬ ‫ﻭﺍﻟﻨﺎﺋﻢ‪ ،‬ﺇﺫ ﻻ ﻗﺼﺪ ﻟﻬﻢ ﺻﺤﻴﺢ ﻓﻴﺠﺎﺑﻮﺍ ﻋﻠﻴﻪ ﻓﺘﻜﻠﻢ ﻛﻌﺪﻣﻪ ﺑﺨﻼﻑ ﺍﻟﺼﺒﻲ‪،‬‬ ‫ﺻﺤﻴﺤﺎ‪.‬‬ ‫‬‫ﻗﺼﺪﺍ‬ ‫‬‫ﻓﺈﻥ ﻟﻪ‬ ‫ﻣﻨﺪﻭﺑﺎ ﺇﻟﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﺮﺍﻫﻘﺎ‬ ‫‬‫ﻭﻓﻲ ﻛﻮﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﺼﺒﻲ‬ ‫ﻓﻤﻦ ﻗﺎﻝ ﻣﻌﻨﺎﻩ‪ :‬ﺍﷲ ﻋﻠﻴﻚ ﺭﻗﻴﺐ ﻓﺎﺗﻘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻷﻧﻪ ﻻ ﻋﻘﺎﺏ ﻋﻠﻴﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٣/٥‬ ‪ ،٣٦٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨٠/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٣٦/٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪،٤٧٩/٥‬‬ ‫ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٩٩/٥‬ ‪.٣٠٠‬‬ ‫‪375‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻻ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺴﻠﻢ‪ ،‬ﻭﺍﻟﻤﺮﺍﻫﻖ ﻓﻴﻪ ﺷﺒﻬﺔ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﺄﺟﻴﺰ ﻓﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺏ ﺍﻟﺮﺩ ﻟﻌﻤﻮﻡ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ß Þ Ý Ü Û Ú ÙØ × Ö Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫‪] ﴾ à‬ﺍﻟﻨﺴﺎﺀ‪ [٨٦ :‬ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺴﻼﻣﺔ‪ ،‬ﻭﺳﻠﻢ ﻋﻤﺮ ﻋﻠﻰ ﺍﻷﻃﻔﺎﻝ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٣٠‬اﻼم  ا‪N‬ل وا‪D‬ء‬ ‫ﻳﺠﻮﺯ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﺭﺟﺎﻝ ﻭﻧﺴﺎﺀ ﺑﻤﻨﺰﻝ ﺃﻭ ﻓﺤﺺ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﻠﻢ ﺭﺟﻞ‬ ‫ﻋﺠﻮﺯﺍ‪ ،‬ﻭﻛﺮﻩ ﺳﻼﻡ ﺭﺟﻞ‬ ‫‬‫ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻻ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺭﺟﻞ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺷﺎﺑﺔ ﺃﻭ‬ ‫ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻔﺤﺺ‪ ،‬ﻭﺳﻼﻡ ﺍﻣﺮﺃﺓ ﻓﻴﻪ ﻋﻠﻴﻪ ﻭﻣﻨﻌﻬﻤﺎ ﺑﻌﺾ ﻓﻴﻪ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﻜﺮﺍﻫﺔ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻨﺪﺏ ﻟﻬﺎ ﺃﻥ ﺗﺴﻠﻢ ﻋﻠﻴﻪ ﻭﻟﻪ ﺃﻥ‬ ‫ﻋﺠﻮﺯﺍ ﻻ ﺗ ﺸ ﺘﻬﻲ ﻭﻻ ﺗ ﺸ ﺘﻬﻰ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻋﺠﻮﺯ ﺇﻥ ﺃﻣﻨﺖ‬ ‫‬‫ﻳﺴﻠﻢ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻔﺘﻨﺔ ﻣﻨﻬﺎ ﻭﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﺃﻭ ﺍﻟﻔﺤﺺ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺳﻠﻢ ﻋﻠﻰ‬ ‫ﺍﻣﺮﺃﺓ ﻓﻨﻬﺮﺗﻪ ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﺇﻥ ﻛﻼﻡ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﻨﺴﺎﺀ ﻛﺼﻬﻴﻞ ﺍﻟﺨﻴﻞ ﺇﻟﻰ ﺍﻟﺮﻣﺎﻙ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٣٥/٣‬‬ ‫)‪ (٢‬ﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻳﺴﻦ ﻛﺴﻼﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺭﺩ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻣﺜﻠﻬﺎ‬ ‫ﻛﺎﻟﺮﺩ ﻣﻦ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺳﻼﻡ ﺍﻟﺮﺟﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺳﻼﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ؛ ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﺔ ﺃﻭ ﺃﻣﺔ ﺃﻭ ﻣﻦ ﺍﻟﻤﺤﺎﺭﻡ ﻓﺴﻼﻣﻪ‬ ‫ﻋﻠﻴﻬﺎ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺭﺩ ﺍﻟﺴﻼﻡ ﻣﻨﻬﺎ ﻋﻠﻴﻪ ﻭﺍﺟﺐ‪ ،‬ﺑﻞ ﻳﺴﻦ ﺃﻥ ﻳﺴﻠﻢ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺘﻪ ﻭﻣﺤﺎﺭﻣﻪ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﺠﻮﺯ ﺍ ﺃﻭ ﺍﻣﺮﺃﺓ ﻻ ﺗﺸﺘﻬﻰ ﻓﺎﻟﺴﻼﻡ ﻋﻠﻴﻬﺎ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺭﺩ‬ ‫ﻟﻔﻈﺎ ﻭﺍﺟﺐ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﺷﺎﺑﺔ ﻳﺨﺸﻰ ﺍﻻﻓﺘﺘﺎﻥ‬‫ﺍﻟﺴﻼﻡ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻦ ﺳﻠﻢ ﻋﻠﻴﻬﺎ ‬ ‫ﺃﻳﻀﺎ ﺑﻤﻦ ﺳﻠﻢ ﻋﻠﻴﻬﺎ ﻓﺎﻟﺴﻼﻡ ﻋﻠﻴﻬﺎ ﻭﺟﻮﺍﺏ ﺍﻟﺴﻼﻡ ﻣﻨﻬﺎ ﺣﻜﻤﻪ‬‫ﺑﻬﺎ‪ ،‬ﺃﻭ ﻳﺨﺸﻰ ﺍﻓﺘﺘﺎﻧﻬﺎ ﻫﻲ ‬ ‫ﺍﻟﻜﺮﺍﻫﺔ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﺮﺩ ﻋﻠﻰ ﺳﻼﻡ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻧﻔﺴﻬﺎ ﺇﻥ ﺳﻠﻢ ﻫﻮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺻﺮﺡ ﺍﻟﺸﺎﻓﻌﻴﺔ‬‫ﻓﻲ ﻧﻔﺴﻪ ﺇﻥ ﺳﻠﻤﺖ ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺮﺩ ﻫﻲ ‬ ‫ﺑﺤﺮﻣﺔ ﺭﺩﻫﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺳﻼﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺟﻤﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻛﺬﺍ ﺳﻼﻡ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻋﻨﺪ‬ ‫ﺃﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦٦/٢٥‬ ‪.١٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪376‬‬ ‫ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﺳﻠﻢ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻳﻨﻬﺮﻩ ﺍﻵﺧﺮ ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺮﻳﺒﺔ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺑﻼ ﻛﺮﺍﻫﺔ ﺳﻼﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﺤﺮﻣﺘﻪ‪ ،‬ﻭﺳﻼﻣﻬﺎ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺤﺺ)‪.(١‬‬ ‫‪ ٥٣١‬اﻼم ‪ K%‬ا ر و‪D /‬‬ ‫ﺮﻃﻪ ﺇﻫﺎﻧﺔ ﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﺧﻴﻒ ﻣﻨﻬﻢ ﺳﻠﻢ ﻋﻠﻴﻬﻢ‬ ‫ﻭﺷ ‬‫ﻻ ﻳﺴﻠﻢ ﻻ ﻋﻠﻰ ﺟﺒﺎﺭ ‬ ‫ﻣﺪﺍﺭﺍﺓ ﻭﺭﺟﺎﺀ ﺳﻠﻢ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﺮﺩﻭﻥ ﻓﻴﺠﻮﺯ ﺗﺮﻙ ﺍﻟﺴﻼﻡ ﻷﻧﻬﻢ ﻻ ﻳﺮﺩﻭﻥ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺃﺟﻴﺰ ﻋﻠﻰ ﺍﻟﺠﺒﺎﺭ ﻭﺍﻟﺸﺮﻁ‪ ،‬ﻭﺇﺫﺍ ﺳﻠﻤﻮﺍ ﺭﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﺟﻴﺰ‬ ‫ﺃﻥ ﻻ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻭﻫﻮ ﺿﻌﻴﻒ)‪.(٢‬‬ ‫‪ ٥٣٢‬اﻼم ‪ K%‬ا‪+‬ع وا‪6.‬‬ ‫ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﺒﺘﺪﻉ‪ ،‬ﻛﻤﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﻏﻴﺮ ﻓﺮﺽ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻣﺒﺘﺪﻉ ﻓﺎﺳﻖ‪ ،‬ﻭﻣﻦ ﻳﻤﺪ ﺑﺎﺀ ﺍﷲ ﺃﻛﺒﺮ ﻋﻨﺎ ﺩﺍ ﻻ ﺯﻟﺔ ﻓﺈﻧﻪ ﻣﻠﺤﺪ ﻓﻲ ﺃﺳﻤﺎﺀ ﺍﷲ‪.‬‬ ‫ﻭﺍﻟﺴﻜﺮﺍﻥ ﺑﻨﻮﻡ ﺃﻭ ﺑﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﻨﺎﺋﻢ ﻭﺍﻟﻤﻠﻬﻰ؛ ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﺃﻟﻬﺎﻩ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻐﻨﺎﺀ‬ ‫ﺃﻭ ﺷﻄﺢ ﺃﻭ ﺿﺮﺏ ﺩﻑ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻼﻫﻲ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﻓﻲ ﻣﻌﺼﻴﺔ‬ ‫ﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺇﻥ ﺳﻠﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻻ ﻳﺮﺩ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫)‪(٤‬‬ ‫‪ ٥٣٣‬اﻼم ‪ K%‬ا‪]aS‬‬ ‫ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻔﺎﺳﻖ ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻳﻤﺮ ﺑﺎﻟﻘﻮﻡ ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ‬ ‫ﻓﻘﻴﻞ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺧﺸﻰ ﺃﻥ ﻻ ﻳﺮﺩﻭﺍ ﻓﺘﻠﻌﻨﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﻋﻦ ﺟﺎﺑﺮ ﺑﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٥/٥‬ ‪ ،٣٦٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٧/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٦/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٣٥/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٦٦/٥‬‬ ‫)‪ (٤‬ﺫﻛﺮ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺃﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺎﺳﻖ ﺍﻟﻤﺠﺎﻫﺮ ﺑﻔﺴﻘﻪ ﻣﻜﺮﻭﻩ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻔﺎﺳﻖ ﻓﻲ‬ ‫ﻫﺬﺍ ﻻﻋﺐ ﺍﻟﻘﻤﺎﺭ ﻭﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﻭﻣﻄﻴﺮ ﺍﻟﺤﻤﺎﻡ ﻭﺍﻟﻤﻐﻨﻲ ﻭﺍﻟﻤﻐﺘﺎﺏ ﺣﺎﻝ ﺗﻠﺒﺴﻬﻢ ﺑﺬﻟﻚ‪= ،‬‬ ‫‪377‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﺯﻳﺪ‪ ، 5 ،‬ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺮﺩ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺠﺒﺎﺑﺮﺓ ﻓﻘﻴﻞ ﻟﻪ‪،‬‬ ‫ ﺃﻱ‪ :‬ﺳﺌﻞ ﻋﻦ ﺍﻟﺴﺒﺐ ﻓﻲ ﺫﻟﻚﻓﻘﺎﻝ‪ :‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻣﻨﻲ ﺳﺒﺐ ﻟﺘﻀﻴﻴﻊ ﺍﻟﻔﺮﺽ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻔﺎﺳﻖ ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺮﺩ ﻣﻦ ﺷﻐﻞ ﺑﺬﻟﻚ ﺇﻥ ﺳﻠﻢ ﻋﻠﻴﻪ ﺇﻧﺴﺎﻥ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﺮﺩ ﺇﻥ ﺃﻣﻜﻦ ﻭﺟﺎﺯ ﺷﺮ ﻋﺎ ﻛﻤﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ ﺑﻌﺪ‬ ‫ﺍﻟﻔﺮﺍﻍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﺴﻤﻊ ﺍﻟﻤﺴﻠﻢ ﻭﻻ ﻳﺮﺩ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﺤﺎﺟﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻓﻲ‬ ‫ﻟﺰﻭﻣﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﺧﻼﻑ ﺍﻟﻠﺰﻭﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﻠﺰﻭﻡ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻢ ﻳﺴﻤﻊ ﻭﻋﺪﻡ‬ ‫ﺍﻟﻠﺰﻭﻡ‪ ،‬ﻭﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﺸﻐﻮﻝ ﻋﻦ ﺍﻟﺮﺩ ﻣﻄﻠﻘﺎ ﻭﻻ ﻋﻠﻰ ﻣﺮﻳﺾ ﺃﻭ ﺣﺎﻣﻞ ﺛﻘﻴﻞ‬ ‫ﺃﻭ ﻋﺮﻳﺎﻥ ﻭﻻ ﻋﻠﻰ ﻣﻦ ﻓﻲ ﻣﻌﺼﻴﺔ‪ ،‬ﻷﻧﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺍﷲ ﻋﻠﻴﻚ ﺭﻗﻴﺐ‪،‬‬ ‫ﻟﻜﻦ ﺍﻟﺴﻼﻡ ﺟﻌﻞ ﺃﻣﺎ ﻧﺎ ﻭﻻ ﺃﻣﺎﻥ ﻟﻠﻌﺎﺻﻲ)‪.(١‬‬ ‫‪ $SP ٥٣٤‬اﻼم ‪ t K%‬ا‪+‬‬ ‫ﻣﻦ ﻟﻘﻲ ﺫﻣ ‪‬ﻴﺎ ﻭﻟﻮ ﻣﺠﻮﺳ ‪‬ﻴﺎ ﺃﻭ ﺻﺎﺑ ‪‬ﻴﺎ‪ ،‬ﻓﺘﺤﻴﺘﻪ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻭﻛﻴﻒ‬ ‫= ﻧﻘﻞ ﻋﻦ ﻓﺼﻮﻝ ﺍﻟﻌﻼﻣﻲ ﺃﻧﻪ ﻻ ﻳﺴﻠﻢ‪ ،‬ﻭﻳﺴﻠﻢ ﻋﻠﻰ ﻗﻮﻡ ﻓﻲ ﻣﻌﺼﻴﺔ ﻭﻋﻠﻰ ﻣﻦ ﻳﻠﻌﺐ‬ ‫ﺗﺤﻘﻴﺮﺍ ﻟﻬﻤﺎ‪.‬‬ ‫‬‫ﻧﺎﻭﻳﺎ ﺃﻥ ﻳﺸﻐﻠﻬﻢ ﻋﻤﺎ ﻫﻢ ﻓﻴﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻛﺮﻩ ﻋﻨﺪﻫﻤﺎ‬ ‫ﺑﺎﻟﺸﻄﺮﻧﺞ ‬ ‫ﻭﺫﻛﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺃﻥ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻣﻜﺮﻭﻩ‪ ،‬ﻛﺎﺑﺘﺪﺍﺋﻪ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺍﻟﺮﻭﺿﺔ ﻭﺟﻬﻴﻦ ﻓﻲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺴﺎﻕ ﻭﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺮﺩ ﻋﻠﻰ‬ ‫ﻋﻈﻴﻤﺎ ﻭﻟﻢ ﻳﺘﺐ‬ ‫‬‫ﺫﻧﺒﺎ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﺴﻜﺮﺍﻥ ﺇﺫﺍ ﺳﻠﻤﺎ‪ .‬ﻭﺫﻛﺮ ﻓﻲ ﺍﻷﺫﻛﺎﺭ ﺃﻥ ﺍﻟﻤﺒﺘﺪﻉ ﻭﻣﻦ ﺍﻗﺘﺮﻑ ‬ ‫ﻣﻨﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻰ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﺑﺄﻥ ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﻭﺧﺎﻑ ﺗﺮﺗﺐ ﻣﻔﺴﺪﺓ ﻓﻲ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺇﻥ ﻟﻢ ﻳﺴﻠﻢ‪،‬‬ ‫ﺳﻠﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﺃﻧﻪ ﻳﺴﻠﻢ ﻭﻳﻨﻮﻱ ﺃﻥ ﺍﻟﺴﻼﻡ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﺍﷲ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺐ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻔﻠﺢ ﻓﻲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻧﻪ ﻳﻜﺮﻩ ﻟﻜﻞ ﻣﺴﻠﻢ ﻣﻜﻠﻒ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻳﻠﻌﺐ‬ ‫ﺍﻟﻨﺮﺩ ﺃﻭ ﺍﻟﺸﻄﺮﻧﺞ‪ ،‬ﻭﻛﺬﺍ ﻣﺠﺎﻟﺴﺘﻪ ﻹﻇﻬﺎﺭﻩ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻓﻴﻤﻦ ﻳﻠﻌﺐ ﺑﺎﻟﺸﻄﺮﻧﺞ‪:‬‬ ‫ﻣﺎ ﻫﻮ ﺃﻫﻞ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺘﻠﺒﺴﻴﻦ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺇﻥ ﺳﻠﻤﻮﺍ‬ ‫ﺇﻻ ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺍﻧﺰﺟﺎﺭﻫﻢ ﺑﺘﺮﻙ ﺍﻟﺮﺩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٦٧/٢٥‬ ‪.١٦٨‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٤/٥‬ ‪.٣٦٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪378‬‬ ‫ﺃﻣﺴﻴﺖ ﻭﻣﺎ ﺣﺎﻟﻚ؟ ﻭﻣﻦ ﺳﻠﻢ ﻋﻠﻴﻪ ﺭﺟﻞ ﻭﻣﻀﻰ ﺭﺩ ﻋﻠﻴﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﻤﻊ‬ ‫ﻣﻦ ﻣﻜﺎﻧﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ / ٥٣٥‬ا‪c‬ي أ ﻼم‬ ‫ﻳﺴﻠﻢ ﻗﻠﻴﻞ ﻋﻠﻰ ﻛﺜﻴﺮ‪ ،‬ﻭﺻﻐﻴﺮ ﻋﻠﻰ ﻛﺒﻴﺮ‪ ،‬ﻭﻣﺎﺵ ﻋﻠﻰ ﺭﺍﻛﺐ‪ ،‬ﻭﺍﻟﺮﺍﻛﺐ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪ‪ ،‬ﺃﻭ ﺍﻟﻮﺍﻗﻒ‪ ،‬ﻭﺍﻟﻤﺎﺷﻲ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪ ﻭﺍﻟﻮﺍﻗﻒ‪ ،‬ﻭﺍﻟﻤﺎﺷﻴﺎﻥ ﺃﻭ‬ ‫ﺍﻟﺮﺍﻛﺒﺎﻥ ﺍﻟﻤﺴﺘﻮﻳﺎﻥ ﺃﻓﻀﻠﻬﻤﺎ ﺍﻟﺒﺎﺩﺉ‪ ،‬ﻭﺃﺟﺮ ﺍﻟﺒﺎﺩﺉ ﻣﻄﻠﻘﺎ ﺃﻋﻈﻢ ﻣﻦ ﺃﺟﺮ ﺍﻟﺮﺍﺩ‪،‬‬ ‫ﺃﺟﺮﺍ ﻣﻦ‬ ‫ﻓﺮﺿﺎ‪ ،‬ﻭﻫﻮ ﻣﻤﺎ ﻳﻠﻐﺰ ﺑﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻧﻔﻞ ﺃﻋﻈﻢ ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺪﺀ ﺳﻨﺔ ﻭﺍﻟﺮﺩ ‬ ‫ﺳﺒﺒﺎ ﻟﻪ ﻣﻊ‬ ‫‬‫ﺍﻟﺴﻨﺔ ﻭﺃﺟﺮ ﺍﻟﻔﺮﺽ ﺇﺫ ﻛﺎﻥ‬ ‫ﻓﺮﺽ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﻟﻠﺒﺎﺩﺉ ﺃﺟﺮ ‪‬‬ ‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺇﺯﺍﻟﺔ ﺍﻟﻜﺒﺮ ﻭﺍﻟﻮﺣﺸﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﻟﻮﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻮ ﻟﻢ ﺗﻮﺟﺪ‬ ‫ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻗﺎﻝ ﮊ‪» :‬ﻣﻦ ﺳﻠﻢ ﻋﻠﻰ ﻗﻮﻡ ﻓﻘﺪ ﻓﻀﻠﻬﻢ ﺑﻌﺸﺮ ﺣﺴﻨﺎﺕ ﻭﺇﻥ ﺭﺩﻭﺍ‬ ‫ﻋﻠﻴﻪ«)‪ ،(٣‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﺳﻮﺍﺀ)‪.(٤‬‬ ‫ﻭﺇﺫﺍ ﺗﻼﻗﻰ ﺭﺟﻼﻥ ﺑﻄﺮﻳﻖ ﺳﻠﻢ ﺍﻟﺼﻐﻴﺮ ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺍﻟﻤﻔﻀﻮﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻭﻧﺪﺏ‪ ،‬ﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ ﻛﺎﻟﻐﻨﻲ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺘﺪﺉ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﺍﻵﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٣ ،١٧٩/٢‬‬ ‫)‪ (٢‬ﻳﺴﻠﻢ ﺍﻟﺮﺍﻛﺐ ﻋﻠﻰ ﺍﻟﻤﺎﺷﻲ‪ ،‬ﻭﺍﻟﻤﺎﺷﻲ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪ‪ ،‬ﻭﺍﻟﻘﻠﻴﻞ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﺍﻟﺼﻐﻴﺮ ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮ‪،‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻮ ﺧﺎﻟﻔﻮﺍ ﻓﺴﻠﻢ ﺍﻟﻤﺎﺷﻲ ﻋﻠﻰ ﺍﻟﺮﺍﻛﺐ‪ ،‬ﺃﻭ ﺍﻟﺠﺎﻟﺲ ﻋﻠﻴﻬﻤﺎ ﻟﻢ ﻳﻜﺮﻩ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻤﺬﻛﻮﺭ ﻫﻮ ‪‬‬ ‫ﻭﻋﻠﻰ ﻣﻘﺘﻀﻰ ﻫﺬﺍ ﻻ ﻳﻜﺮﻩ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻜﺜﻴﺮﻳﻦ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﺍﻟﻜﺒﻴﺮ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ‬ ‫ﺗﺮﻛﺎ ﻟﻤﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﺳﻼﻡ ﻏﻴﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﺗﻼﻗﻰ ﺍﻻﺛﻨﺎﻥ ﻓﻲ ﻃﺮﻳﻖ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠﻰ ﻗﻌﻮﺩ‬ ‫‬ ‫ﻛﺜﻴﺮﺍ‪.‬‬‫ﻛﺒﻴﺮﺍ‪ ،‬‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬‫ﺻﻐﻴﺮﺍ ﺃﻭ ﻛﺎﻥ ‬ ‫‬‫ﺃﻭ ﻗﺎﻋﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﺭﺩ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﻛﺜﻴﺮﺍ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻜﺜﺮ ﻓﻴﻪ ﺍﻟﻤﺘﻼﻗﻮﻥ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﺇﺫﺍ ﻣﺸﻰ ﻓﻲ ﺍﻟﺴﻮﻕ ﺃﻭ ﺍﻟﺸﻮﺍﺭﻉ ﺍﻟﻤﻄﺮﻭﻗﺔ ‬ ‫ﺫﻛﺮ ﺍﻟﻤﺎﻭﺭﺩﻱ ﺃﻥ ﺍﻟﺴﻼﻡ ﻫﻨﺎ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺑﻌﺾ‪ .‬ﻗﺎﻝ‪ :‬ﻷﻧﻪ ﻟﻮ ﺳﻠﻢ ﻋﻠﻰ ﻛﻞ‬ ‫ﻣﻦ ﻟﻘﻲ ﻟﺘﺸﺎﻏﻞ ﺑﻪ ﻋﻦ ﻛﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﺨﺮﺝ ﺑﻪ ﻋﻦ ﺍﻟﻌﺮﻑ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٧٠/٢٥‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ ﺡ‪.٢٧١٣٢ :‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٧/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٨٠/٢‬ﺍﻹﻳﻀﺎﺡ ‪.٣٧/٣‬‬ ‫‪379‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻰ ﺍﻟﺨﺎﺋﻒ‪ ،‬ﻭﺫﻱ ﻭﺳﻊ ﻋﻠﻰ ﺫﻱ ﺿﻴﻖ‪ ،‬ﻛﻤﻦ ﺍﺗﺴﻊ ﻃﺮﻳﻘﻪ ﻋﻠﻰ ﻣﻦ ﺿﺎﻕ‬ ‫ﻓﻘﻴﺮﺍ ﻋﻠﻰ ﻣﻦ‬ ‫ﻃﺮﻳﻘﻪ‪ ،‬ﻭﻣﻦ ﺍﺗﺴﻊ ﺷﺒﻌﻪ ﺃﻭ ﺭﻳﻪ ﺑﺄﻥ ﻛﺎﻥ ﺷﺒﻌﺎﻥ ﺃﻭ ﺭﻳﺎﻥ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻓﻘﻴﺮﺍ ﻋﻠﻰ ﻣﻦ ﺿﺎﻕ ﻭﻟﻮ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ‬ ‫ﺿﺎﻕ ﻭﻟﻮ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻣﻦ ﺍﺗﺴﻊ ﻟﺒﺎﺳﻪ ﻭﻟﻮ ‬ ‫ﻳﻜﻦ ﻓﻲ ﺣﺒﺲ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺃﻥ ﻳﻤﺸﻲ ﺣﻴﺚ ﺷﺎﺀ ﺃﻭ ﻣﺘﻰ ﺷﺎﺀ ﺃﻭ‬ ‫ﻳﻔﻌﻞ ﻣﺎ ﺷﺎﺀ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻔﻌﻞ ﺇﻻ ﺑﺈﺫﻥ ﺍﻟﻤﺴﻠﻂ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﺗﺴﻊ ﺟﺴﻤﻪ‬ ‫ﺑﺎﻟﺼﺤﺔ ﻋﻠﻰ ﻣﻦ ﺿﺎﻕ ﺑﺎﻟﻤﺮﺽ)‪.(١‬‬ ‫ﻭﻳﺴﻠﻢ ﺭﺍﻛﺐ ﺍﻟﺪﺍﺑﺔ ﺍﻟﻔﻀﻠﻰ ﻋﻠﻰ ﺭﺍﻛﺐ ﺍﻟﺪﺍﺑﺔ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻧﻮﻉ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺎﻟﻌﻜﺲ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﻛﻮﺏ ﻛﻠﻬﺎ‪ ،‬ﻳﺴﻠﻢ ﺭﺍﻛﺐ ﺍﻟﻤﻔﻀﻮﻝ ﻋﻠﻰ ﺭﺍﻛﺐ ﺍﻟﻔﺎﺿﻞ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺘﺒﻴﻦ ﺍﻟﻤﺮﻛﺐ ﺍﻟﻔﺎﺿﻞ ﻭﺍﻟﻤﻔﻀﻮﻝ ﺑﺎﻟﻌﺎﺩﺓ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻋﻨﺪ ﻗﻮﻡ ﺭﺍﻛﺐ‬ ‫ﺍﻟﻔﺮﺱ ﺃﻋﻈﻢ ﻭﻋﻨﺪ ﺁﺧﺮﻳﻦ ﺭﺍﻛﺐ ﺍﻟﺠﻤﻞ ﺃﻭ ﺍﻟﻨﺎﻗﺔ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﺫﺍ ﺣﻮﻟﺖ ﺍﻟﻌﺎﺩﺓ‬ ‫ﻓﺎﻟﺘﻔﻀﻴﻞ ﺑﺎﻟﻘﻴﻤﺔ ﻭﺇﻥ ﺟﻬﻠﺖ ﺃﻭ ﺿﺎﻕ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻤﻼﻗﺎﺓ ﻓﻌﻠﻰ ﻛﻞ ﺃﻥ ﻳﺮﺍﻋﻲ‬ ‫ﻣﺎ ﻫﻮ ﻋﻨﺪﻩ ﺃﻓﻀﻞ ﺃﻣﺮﻛﻮﺑﻪ ﺃﻭ ﻣﺮﻛﻮﺏ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒ ‪‬ﻴﻦ ﺑﺎﺩﺭ ﺑﺎﻟﺴﻼﻡ)‪.(٢‬‬ ‫ﻭﻳﺴﻠﻢ ﻧﺎﺯﻝﻟﻌﻈﻤﻪ ﻓﻲ ﺍﻟﻘﻮﺓﻋﻠﻰ ﻣﻦ ﺗﺤﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻃﺎﻟﻊ ﺟﺒﻞ ﺃﻭ‬ ‫ﻧﺨﻠﺔ ﺃﻭ ﺷﺠﺮﺓ ﺃﻭ ﺩﺭﺝ ﺃﻭ ﺳﻠﻢ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﻓﻴﺴﻠﻢ ﺍﻟﺸﺎﺭﻉ ﻓﻲ‬ ‫ﺍﻟﻄﻠﻮﻉ ﻋﻠﻰ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﺍﻟﻨﺰﻭﻝ ﻟﻜﻮﻥ ﺍﻟﺮﺍﻛﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺎﺷﻲ‪،‬‬ ‫ﻭﻳﺴﻠﻢ ﻻﺑﺲ ﺍﻟﻨﻌﻞ ﻋﻠﻰ ﺍﻟﺤﺎﻑ؛ ﻷﻥ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻪ ﺗﻮﺍﺿﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻌﻜﺲ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻣﺴﺘﺪﺑﺮ ﻟﻠﻘﺒﻠﺔ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻠﻬﺎ ﻟﻠﺤﺞ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺍﺳﺘﻘﺒﻞ ﻟﻐﻴﺮ ﺍﻟﺤﺞ ﺃﻭ‬ ‫ﻣﻦ ﺳﺎﺭ ﻟﻠﻤﺸﺮﻕ ﻣﻊ ﻣﻦ ﺳﺎﺭ ﻟﻠﻤﻐﺮﺏ ﻓﺈﻧﻪ ﻳﺴﻠﻢ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﺮﺍﺣﺔ ﻋﻠﻰ ﻣﻦ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺸﻘﺔ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺭﺟﻊ ﻣﻦ ﺍﻟﺤﺞ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺇﻟﻴﻪ‪،‬‬ ‫ﻗﺎﻟﻮﻩ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٨/٥‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٩٣/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٨/٥‬ ‪ ،٣٩٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٠/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٦٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٣٧/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪380‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﻼﻗﻰ ﺇﻣﺎﻡ ﻭﺭﻋﻴﺘﻪ ﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﺪﺏ ﻋﻜﺴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﻊ ﻋﺎﻣﻠﻪ ﻭﻗﺎﺿﻴﻪ‬ ‫ﻳﺴﻠﻢ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻟﻘﻴﻬﻤﺎ ﻭﻧﺪﺏ ﻋﻜﺴﻪ‪ ،‬ﻭﻳﺴﻠﻤﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻧﺪﺏ ﻋﻜﺴﻪ)‪.(١‬‬ ‫ﻗﺮﺿﺎ‬ ‫ﻭﻳﺴﻠﻢ ﻏﺮﻳﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﻤﺎﻝ ﻣﺪﻳﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻮ ‬ ‫ﺃﺭﺷﺎ ﺃﻭ ﺻﺪﺍﻗﺎ ﺃﻭ ﺃﺟﺮﺓ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﺃﻋﻈﻢ ﻏﻴﺮ‬ ‫ﺳﻠﻤﺎ ﺃﻭ ‬ ‫‬‫ﺃﻭ‬ ‫ﻣﻜﺘﺮﺙ ﺑﻪ‪ ،‬ﻭﻳﺴﻠﻢ ﻗﻮﻱ ﻓﻲ ﺍﻟﺸﺄﻥ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ ﻓﻴﻪ‪ ،‬ﻭﺳﻴﺪ ﻋﻠﻰ ﻋﺒﺪﻩ‪ ،‬ﻭﺣﺮ‬ ‫ﻋﻠﻰ ﻋﺒﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺿﺎﺑﻂ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻳﺴﻠﻢ ﺍﻟﻔﺎﺿﻞ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻔﻀﻮﻝ ﺇﺯﺍﻟﺔ ﻟﺨﻮﻓﻪ ﺃﻭ ﻫﻴﺒﺘﻪ ﺃﻭ ﻭﺣﺸﺘﻪ ﻭﺭﺣﻤﺔ ﻟﻪ ﻭﺭﻓﻘﺎ ﻭﺧﻀﻮ ﻋﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺳﻠﻢ ﺍﻟﻤﻔﻀﻮﻝ ﻓﺤﺴﻦ ﺇﺫ ﺑﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺨﻴﺮ ﻭﻃﻠﺐ ﺍﻷﻣﻦ ﻭﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻻ ﻳﻨﻮﻱ‬ ‫ﻭﺟﻠﺒﺎ ﻟﻤﺎ ﻳﻨﺒﻐﻲ ﻟﻜﻦ ﻳﻨﻮﻱ ﺃﺩﺍﺀ ‪‬‬ ‫‬‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ‬ ‫‬‫ﻫﺬﺍ ﺍﻟﻤﻔﻀﻮﻝ‬ ‫ﺗﻌﻈﻴﻤﻪ ﻟﺪﻧﻴﺎﻩ ﺑﻞ ﻟﻶﺧﺮﺓ ﺃﻭ ﻟﻠﻤﺪﺍﺭﺍﺓ ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻖ ﺗﻨﺰﻳﻞ ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﻟﻬﻢ ﺇﺑﻘﺎﺀ‬ ‫ﻟﻨﻈﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﺍﻟﻔﺎﺿﻞ ﻟﻤﺎ ﻣﺮ ﻓﺤﺴﻦ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻼﻡ‬ ‫ﻣﻘﺼﺮﺍ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻋﺘﺎﺏ ﻓﻮﻕ ﻋﺘﺎﺏ ﺍﻵﺧﺮ‪،‬‬ ‫‬‫ﻭﻇﻴﻔﺔ ﺃﺣﺪﻫﻤﺎ ﻭﻟﻢ ﻳﺴﻠﻢ ﻋﺪ‬ ‫ﻭﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ ﺇﻧﻤﺎ ﻫﻮ ﻓﻴﻤﺎ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﺣﺪﻳﺚ ﻻ ﻓﻴﻤﺎ ﻭﺭﺩ)‪.(٢‬‬ ‫ي ‪ 6#‬رد اﻼم‬‫‪ / ٥٣٦‬‬ ‫ﻳﺠﺰﻱ ﻭﺍﺣﺪ ﻋﻦ ﺟﻤﺎﻋﺔ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺃﻭ ﺭﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ ﻭﺍﺣﺪ ﻓﻲ ﺍﻟﺮﺩ‬ ‫ﺟﻤﻴﻌﺎ ﺍﻟﺮﺩ ﺇﻥ ﻛﺎﻧﻮﺍ ﻭﺍﻗﻔﻴﻦ‪ ،‬ﻭﻳﺠﺰﻱ ﺍﻟﻮﺍﺣﺪ‬ ‫‬‫ﺑﻞ ﻳﺮﺩ ﻛﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻬﻢ‬ ‫ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺸﺎﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺳﻠﻢ ﻗﺎﻋﺪ ﻋﻠﻰ ﻗﺎﺋﻢ ﺟﺎﺯ؛ ﻷﻥ ﺍﻟﺴﻼﻡ ﺳﻨﺔ ﺑﻴﻦ ﺍﻟﻤﺘﻼﻗﻴﻴﻦ‪ ،‬ﻓﻤﻦ‬ ‫ﺃﺩﻯ ﻣﻨﻬﻤﺎ ﻓﻘﺪ ﻛﻔﻰ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻰ ﺍﻵﺧﺮ ﺍﻟﺮﺩ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺗﺴﻠﻴﻢ ﺍﻟﻤﺎﺭ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪ‬ ‫ﺃﻭ ﺍﻟﻮﺍﻗﻒ ﺃﻭ ﺍﻟﻤﺘﻜﺊ ﺃﻭ ﺍﻟﻤﻀﻄﺠﻊ ﺇﻥ ﻟﻢ ﻳﺄﺧﺬﻫﻢ ﻧﻮﻡ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٦٩/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٩/٥‬ ‪ ،٣٧٠‬ﺍﻹﻳﻀﺎﺡ ‪.٣٧/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٧/٥‬ ‪ ،٣٦٨‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٢٩٧/٥‬ ‪.٢٩٨‬‬ ‫‪381‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻻ ﻳﺠﺰﻱ ﻋﻦ ﺟﻤﺎﻋﺔ ﺭﺩ ﻣﺠﻨﻮﻥ؛ ﻷﻧﻪ ﻻ ﻗﺼﺪ ﻟﻪ ﻭﻻ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻭﺍﻟﺮﺩ‬ ‫ﻭﺍﺟﺐ‪ ،‬ﻭﻓﻲ ﺍﻟﻄﻔﻞ ﻗﻮﻻﻥ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻳﺠﺰﻱ ﻷﻧﻪ ﻣﻤﻴﺰ‪ ،‬ﻟﻪ ﻗﺼﺪ ﺗﺼﺢ ﻣﻨﻪ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻟﻪ ﻣﻌﻬﻢ ﻧﺼﻴﺐ ﻓﻲ ﺳﻼﻡ ﻣﻦ ﺍﺑﺘﺪﺃ ﺍﻟﺴﻼﻡ ﻓﻴﺠﺰﻱ ﺭﺩﻩ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺃﻧﻪ‬ ‫ﻻ ﻳﺠﺰﻱ ﻷﻥ ﺍﻟﺮﺩ ﻓﺮﺽ‪ ،‬ﻭﻻ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻓﺮﺩﻩ ﻧﻔﻞ‪ ،‬ﻭﺍﻟﻨﻔﻞ ﻻ ﻳﺠﺰﻱ‬ ‫ﻋﻦ ﺍﻟﻔﺮﺽ‪ ،‬ﺑﺨﻼﻑ ﻣﻦ ﻛﻠﻒ ﻓﺈﻥ ﺭﺩﻩ ﻳﺠﺰﻱ ﻭﻟﻮ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻳﺴﻠﻢ ﻋﻠﻴﻪ‬ ‫ﻛﻤﺸﺮﻙ ﻭﻃﺎﻋﻦ ﻭﺻﺎﺣﺐ ﻓﺘﻨﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﺑﻘﻲ ﻋﻠﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ ﻫﻮ ﺃﻧﻪ ﻳﺠﺰﻱ ﺭﺩ‬ ‫ﺍﻟﻤﺮﺍﻫﻖ ﺩﻭﻥ ﺍﻟﺬﻱ ﻟﻢ ﻳﺮﺍﻫﻖ)‪.(١‬‬ ‫‪ ٥٣٧‬اﻼم  ا د‬ ‫ﻣﻦ ﻟﻢ ﻳﺴﻠﻢ ﺇﻻ ﺑﻌﺪ ﻣﺎ ﻗﻌﺪ ﺭﺩﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ ﺑﻌﺪ ﻣﺎ ﻗﻌﺪ ﺭﺩ‬ ‫ﻋﻠﻴﻬﻢ)‪.(٢‬‬ ‫‪& ٥٣٨‬ﻼ‪ $e‬ا ‪ D% N‬اﻼم‬ ‫ﻟﻜﻞ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﻪ ﺑﺘﺒﺴﻢ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻰ ﻣﻌﻴﺪ ﻟﻠﺴﻼﻡ ﺳﻠﻢ ﻭﺭﺩ‬ ‫ﻋﻠﻴﻪ ﺛﻢ ﺳﻠﻢ ﻓﻠﻴﺮﺩ ﻋﻠﻴﻪ ﻭﻫﻜﺬﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﺎﺗ ﻨﺎ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﺴﻼﻡ ﺑﺄﻥ ﻳﺮﻳﺪ‬ ‫ﺗﻌﻨﺘﻬﻢ ﺑﺘﻜﺮﻳﺮﻩ)‪.(٣‬‬ ‫‪ ٥٣٩‬ا‪ 6# r#D‬اﻻاء ﻼم‬ ‫ﻳﺘﻨﺎﻓﺲ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺍﻓﻘﺎ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﺭﺩ ﻛﻞ‬ ‫ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﺴﻠﻢ ﻣﺮﻳﺪ ﺍﻻﻧﺼﺮﺍﻑ ﻭﻳﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﺟﻤﻌﻬﻢ‬ ‫ﻣﺠﻠﺲ ﺃﻭ ﻣﺸﻲ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺴﻠﻢ ﺇﻻ ﺑﻌﺪ ﻣﺎ ﻗﻌﺪ ﺭﺩﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧١/٥‬ ‪ ،٣٧٢‬ﺍﻹﻳﻀﺎﺡ ‪ ،٣٩/٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٨٢/٢‬ ‪.١٨٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧٠/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٧٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٣٨/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪382‬‬ ‫»ﺳﻠﻢ ﺇﺫﺍ ﺟﺌﺖ ﻭﺳﻠﻢ ﺇﺫﺍ ﺍﻧﺼﺮﻓﺖ«)‪ ،(١‬ﻭﻟﻴﺲ ﺍﻟﻤﺠﻲﺀ ﺃﻭﻟﻰ ﺑﻪ ﻣﻦ‬ ‫ﺍﻻﻧﺼﺮﺍﻑ)‪.(٢‬‬ ‫‪ E+  / ٥٤٠‬اﻼم أو اد‬ ‫ﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺴﻤﻌﻪ ﺭﺩﻩ‪ ،‬ﻭﻛﺬﺍ ﻻ ﺿﻴﺮ ﻋﻠﻰ ﻣﻦ ﺭﺩ ﻭﻟﻢ ﻳﺴﻤﻊ ﺭﺩﻩ‪،‬‬ ‫ﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﻧﺼﻪ‪ :‬ﺍﻹﺳﺮﺍﺭ ﺑﺎﻟﺴﻼﻡ ﻛﻌﺪﻣﻪ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﺒﺘﺪﺉ ﻭﻟﻮ ﺻﺒ ‪‬ﻴﺎ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻓﻲ ﺍﻟﺮﺩ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻣﻦ ﺃﺷﺎﺭ‬ ‫ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﺘﺴﻠﻴﻢ ﺇﺣﻴﺎﺀ ‪‬‬ ‫ﻋﻠﻰ ﺑﻌﻴﺪ ﻣﻨﻪ ﺑﻴﺪﻩ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺃﺟﺰﺍﻩ ﺣﻴﺚ ﻻ ﻳﺴﻤﻌﻪ‪ ،‬ﻭﻛﺬﺍ ﻋﻠﻰ ﺍﻷﺻﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﺘﺮﻙ ﺇﻻ ﻣﻦ ﻋﺬﺭ ﻷﻥ ﺗﺮﻛﻪ ﻳﻮﺭﺙ ﺍﻟﺠﻔﺎﺀ‪ ،‬ﻭﺍﻟﺴﺎﺭ ﺑﺎﻟﺴﻼﻡ ﺑﻼ ﺿﺮﻭﺭﺓ ﻛﻤﻦ‬ ‫ﻻ ﻳﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺀ ﺍﻟﺤﺪﻳﺚ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻻ ﻳﺴﻠﻢ ﺣﺘﻰ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻗﺪ ﻳﻌﺮﻑ ﺍﻟﻌﻤﺪ ﻭﺧﻼﻓﻪ ﺑﻤﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺟﻞ ‬ ‫ﻣﺜﻼ)‪.(٣‬‬‫ﻳﺪﺑﺮ ﻋﻨﻚ ‬ ‫‪ ٥٤١‬اد ‪ G / K%‬ﱡ‬ ‫ا‪ 6# $D‬ا‪$‬‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺮﺩ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﻟﻠﻘﺎﺋﻞ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍ ‪‬ﺗﺒﻊ ﺍﻟﻬﺪﻯ؛ ﻟﻤﺨﺎﻟﻔﺔ‬ ‫ﺍﻟﺴﻨﺔ؛ ﻭﻷﻥ ﻫﺬﻩ ﺗﺤﻴﺔ ﻣﻮﺣﺪ ﻛﺎﻥ ﻣﻌﻪ ﻣﺸﺮﻙ‪ ،‬ﻭﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﻣﺴﻠﻢ ﻛﺎﻥ ﻣﻌﻪ‬ ‫‪‬‬ ‫ﻣﺸﺮﻙ ﺭﺩ ﺑ»ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ«)‪.(٤‬‬ ‫‪ ٥٤٢‬اد ‪ t K%‬ا‪K +‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﻟﻤﺘﻮﻟﻰ ﻻ ﻟﻐﻴﺮﻩ ﻣﻦ ﻣﺘﺒﺮﺉ ﻣﻨﻪ ﻭﻣﻮﻗﻮﻑ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﺰﻱ‬ ‫ﺭﺩ ﻣﺸﺮﻙ ﻏﺎﺵ ﻓﻲ ﺭﺩﻩ ﺃﻭ ﻣﺘﻬﻢ ﺑﺎﻟﻐﺶ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﺃﻭ ﺳﻠﻢ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٠/٥‬ ‪ ،٣٧١‬ﺍﻹﻳﻀﺎﺡ ‪.٣٨/٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧١/٥‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧١/٥‬‬ ‫‪383‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﺳﻼﻡ ﻣﻦ ﺍﷲ ﻋﻠﻴﻚ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻓﻴﻪ ﻧﺴﺒﺔ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻹﺳﻨﺎﺩ‬ ‫ﺗﻌﻈﻴﻤﺎ ﻭﻳﻮﻫﻢ ﺭﺿﻰ ﺍﷲ ﺃﻭ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﺎ‬ ‫‬‫ﺃﻭ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻭ ﺑﺤﺮﻑ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﻔﻴﺪ‬ ‫ﻳﻮﻫﻢ ﺧﻼﻑ ﺍﻟﺤﻖ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﻠﻢ ﻳﺠﺰ ﻏﻴﺮ ﻣﺘﻮﻟﻰ ﻭﻟﻮ ﻟﻢ ﻳﻘﺼﺪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻣﺪﺣﺎ ﻭﺩﻋﺎﺀ ﺑﺮﺿﺎﻩ ﺃﻭ ﺳﻨﺘﻪ ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﺃﺭﻳﺪ ﺳﻼﻣﻪ ﻣﻦ ﺍﷲ ﻣﻦ‬ ‫ﻳﻮﻫﻢ ‬ ‫ﻣﻜﺮﻭﻩ ﺩﻧﻴﻮﻱ ﺃﻭ ﺳﻠﻤﻚ ﺍﷲ ﻣﻨﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺫﻟﻚ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻻ ﺍﷲ ﻋﻠﻴﻚ‬ ‫ﻭﺇﻥ ﻟﻐﻴﺮﻩ)‪.(١‬‬ ‫ي ‪ 6#‬رد اﻼم واد‬‫‪ / ٥٤٣‬‬ ‫ﻻ ﻳﺠﺰﻱ ﻓﻲ ﺍﻟﺮﺩ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺠﺰ ﻓﻲ ﺍﻟﺮﺩ ﻭﻻ ﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ ﻷﻧﻪ‬ ‫ﻳﻮﻫﻢ ﻛﻮﻥ ﺍﻟﺨﺒﺮ ﻋﺎ ‪‬ﻣﺎ ﺃﻱ‪ :‬ﺛﺎﺑﺖ ﻋﻠﻴﻚ ﻓﻴﻠﺰﻡ ﺍﻟﺤﻠﻮﻝ ﻭﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻌﺠﺰ‬ ‫ﻭﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺍﷲ ﺷﻬﻴﺪ ﻋﻠﻴﻚ ﺃﻭ ﺭﻗﻴﺐ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ‬ ‫ﺧﺎﺹ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﺗﻮﻫﻢ ﺧﻼﻑ ﺍﻟﺤﻖ ﻻ ﺗﺠﻮﺯ ﻭﻟﻮ ﻟﻢ ﻳﺮﺩ ﺇﻻ ﺍﻟﺤﻖ ﻷﻥ‬ ‫ﻭﺗﻠﺒﻴﺴﺎ ﻋﻠﻰ ﻣﻦ ﻳﺴﻤﻊ‪ ،‬ﻭﻻ ﻳﺨﻠﻮ ﻣﻦ ﺳﺎﻣﻊ ﺟﻦ ﻭﻣﻠﻚ؛‬ ‫‬‫ﻓﻴﻬﺎ ﺇﻫﺎﻧﺔ ﻟﻠﺤﻖ‬ ‫ﺍﻟﺴﻨﺔ ﻟﻢ ﺗﺮﺩ ﺑﺬﻟﻚ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺮﺍﺩ‪ :‬ﺭﺣﻤﻚ ﺍﷲ‪ ،‬ﺃﻭ ﺭﺯﻗﻚ ﺍﷲ‬ ‫ﻭﻷﻥ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﻟﻢ ﺗﺮﺩ‬ ‫ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﺃﻭ ﺣﻴﺎﻙ ﺍﷲ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﺠﺰﻳﻪ؛ ﻷﻥ ‪‬‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪Ò Ñ ﴿ :‬‬‫ﺑﺬﻟﻚ؛ ﻭﻷﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﺄﺣﺴﻦ ﻭﻻ ‬ ‫‪] ﴾ à ß Þ Ý Ü Û Ú ÙØ × Ö Õ Ô Ó‬ﺍﻟﻨﺴﺎﺀ‪ ،[٨٦ :‬ﻭﻗﺪ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻘﻮﻝ ﻣﺎ ﻗﺎﻝ ﻭﻳﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺜﻞ ﺃﻥ ﻳﻘﻮﻟﻪ ﻭﻳﺰﻳﺪ‬ ‫ﺑﻴﻨﺖ ‪‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺠﺮﺩ ﺩﻋﺎﺀ‪.‬‬ ‫ﻭﺇﻥ ﺍﺑﺘﺪﺃ ﺑﺎﻟﺪﻋﺎﺀ ﺑﺎﻟﻌﺎﻓﻴﺔ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺍﺩ‪ :‬ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ ﺍﻷﻭﻝ‬ ‫ﻭﻫﻮ ﺍﻟﻤﺒﺘﺪﺉ ﺑﺎﻟﺪﻋﺎﺀ ﺑﺎﻟﻌﺎﻓﻴﺔ ﺍﻟﺮﺩ ﺇﻥ ﺑﺎﻥ ﻟﻪ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺍﻵﺧﺮ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ‬ ‫ﻻ ﺇﻥ ﺑﺎﻥ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺮﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﻟﻪ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﻭﻻ ﺍﻟﺮﺩ ﻓﺎﻟﻈﺎﻫﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٧٢/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪384‬‬ ‫ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺮﺩ ﻷﻥ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺴﺎﺑﻖ ﺑﻜﻼﻡ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻷﻥ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ‬ ‫ﻣﻌﺘﺎﺩ ﻭﻣﺸﻬﻮﺭ ﻓﻲ ﺍﻟﺮﺩ‪ ،‬ﻭﻛﻞ ﺗﺤﻴﺔ ﻳﺠﺐ ﺍﻟﺮﺩ ﻓﻴﻬﺎ ﺑﻤﺜﻠﻬﺎ ﺃﻭ ﺃﺣﺴﻦ ﻭﻟﻮ ﻣﻦ‬ ‫ﻏﻴﺮ ﻟﻔﻆ ﺍﻟﺴﻼﻡ)‪.(١‬‬ ‫‪ ٥٤٤‬ا‪ $A‬ا‪ ! 6‬ن ‪ F‬اﻼم واد‬ ‫ﻳﺠﺐ ﺍﻟﺮﺩ ﺑﺄﻱ ﻟﻐﺔ‪ ،‬ﻭﻳﺠﺰﻱ ﺍﻟﺮﺩ ﺇﻥ ﻓﻬﻤﺖ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻔﻬﻢ ﻟﻢ ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻠﻔﻈﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﺮﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻣﻌﻨﻰ ﻛﻞ‬ ‫ﻟﻔﻈﺔ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬ ‫ﻭﻳﺼﺢ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺮﺩ ﺑﺎﻹﺷﺎﺭﺓ؛ ﺃﻱ‪ :‬ﻣﻊ ﺇﺷﺎﺭﺓ ﺑﺈﺻﺒﻊ ﺃﻭ ﻳﺪ ﺃﻭ ﺭﺃﺱ ﺃﻭ‬ ‫ﻏﻴﺮ ﺫﻟﻚ ﺑﻌﺪ ﺗﻠﻔﻆ ﺑﻬﻤﺎ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﺇﻧﻤﺎ ﻫﻲ ﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﺳﻠﻢ ﺃﻭ ﻗﺪ ﺭﺩ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺗﺴﻠﻴﻤﺎ ﻭﻻ ﺭﺩ‪‬ﺍ‪ ،‬ﻗﺎﻝ ﮊ‪» :‬ﺇﻥ ﺷﺮ ﺍﻟﺴﻼﻡ ﻣﺎ ﺑﺎﻟﻴﺪ ﺃﻭ‬ ‫‬‫ﻣﺠﺮﺩ ﺍﻹﺷﺎﺭﺓ ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻟﺮﺃﺱ ﻭﺇﻥ ﺫﻟﻚ ﻓﻌﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ«)‪ ،(٢‬ﻭﺗﺠﻮﺯ ﺍﻹﺷﺎﺭﺓ ﺑﺎﻟﻴﺪ ﻓﻲ ﻣﺒﺎﺡ ﻭﻃﺎﻋﺔ‪،‬‬ ‫ﻛﺒﺮﺍ ﺃﻭ‬ ‫ﻭﻣﺜﻠﻪ ﺍﻟﻐﻤﺰ ﻭﺍﻟﻠﻤﺰ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻤﻨﻊ ﺫﻟﻚ ﻓﻲ ﻣﻌﺼﻴﺔ ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ‬ ‫ﺗﻬﻮﻳ ﻨﺎ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﻣﻨﻊ ﺻﺎﺣﺐ ﺍﻟﺴﺆﺍﻻﺕ ﺫﻟﻚ ﻣﻄﻠﻘﺎ)‪.(٣‬‬ ‫‪ ٥٤٥‬رد اﻼم  ‪#‬ة ‪ V‬ا‪D‬ن أو ا‪$SA‬‬ ‫ﻳﺮﺩ ﺍﻟﺴﻼﻡ ﺍﻟﻨﺎﺳﻲ ﻭﺍﻟﻐﺎﻓﻞﻭﺇﻥ ﺑﻌﺪ ﻏﻴﺒﺔﻋﻠﻰ ﻣﺒﺘﺪﺉ ﺣﻴﻦ ﺗﺬﻛﺮ ﺃﻭ‬ ‫ﺗﻨﺒﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﻤﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﻤﻌﻪ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﺤﻴﺚ‬ ‫ﻳﺴﻤﻊ ﺭﻓﻊ ﺻﻮﺗﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﻤﻌﻪ‪ ،‬ﻭﻋﺼﻰ ﻣﺘﻌﻤﺪ ﺗﺮﻛﻪ ﻋﺼﻴﺎ ﻧﺎ ﻻ ﻳﺪﺭﻯ ﻣﺎ ﻫﻮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻧﻔﺎﻕ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻣﻦ ﻟﻢ ﻳﺮﺩ ﺑﻐﻴﺮ ﻋﺬﺭ ﺳﻘﻄﺖ ﻭﻻﻳﺘﻪ‪ ،‬ﻭﻳﺮﺩﻩ‬ ‫ﻣﺎ ﻟﻢ ﻳﻘﻄﻌﻪ ﺑﻌﻤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩﻩ ﻣﺎ ﻛﺎﻥ ﺑﺤﻴﺚ ﻳﺴﻤﻊ ﻭﻟﻮ ﻗﻄﻊ ﺑﻌﻤﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٢/٥‬ ‪ ،٣٧٣‬ﺍﻹﻳﻀﺎﺡ ‪.٣٩/٣‬‬ ‫)‪ (٢‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧٣/٥‬‬ ‫‪385‬‬‫ﺣﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻟﻮ ﻗﻄﻊ ﻭﻛﺎﻥ ﺑﺤﻴﺚ ﻻ ﻳﺴﻤﻊ ﻭﻳﺤﺘﻤﻞ ﻭﺟﻮﺏ ﺍﻟﺮﺩ ﻭﻟﻮ ﻗﻄﻊ ﺑﻌﻤﻞ ﻭﻛﺎﻥ‬ ‫ﻻ ﻳﺴﻤﻊ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻫﻢ ﺃﻥ ﻳﻌﺎﺟﻞ ﺍﻟﺮﺩ ﻗﺒﻞ ﺍﻟﻘﻄﻊ‬ ‫ﺑﻌﻤﻞ ﺑﺪﻭﻥ ﺃﻥ ﻳﺮﻳﺪﻭﺍ ﺍﻟﻔﻮﺕ ﺑﺎﻟﻘﻄﻊ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٤٦‬اﻼم ‪  / K%‬د اﻼم‬ ‫ﻭﺍﺟﺒﺎ ﻛﺎﻥ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻻ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣﻦ‬ ‫‬‫ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺩ‬ ‫ﺍﻟﺠﺒﺎﺑﺮﺓ ﻭﺍﻟﻤﺸﻐﻮﻟﻴﻦ ﻟﺌﻼ ﻳﺒﻘﻰ ﺳﻼﻣﻪ ﺑﻼ ﺭﺩ ﻓﻴﻬﻠﻚ ﺍﻟﺠﺒﺎﺭ ﺃﻭ ﻳﻌﺼﻲ ﻓﻲ‬ ‫‬ ‫ﻣﺸﻐﻮﻻ ﻭﺃﻣﻜﻨﻪ ﺍﻟﺮﺩ ﻭﻣﻦ ﻟﻢ‬ ‫ﺳﺒﺒﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻛﺎﻥ‬ ‫ﺗﺮﻙ ﺍﻟﺮﺩ ﻓﻴﻜﻮﻥ ‬ ‫ﻳﻤﻜﻨﻪ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻳﺒﻘﻰ ﺳﻼﻣﻪ ﺑﻼ ﺭﺩ ﻓﺘﺮﻛﻪ ﻟﺬﻟﻚ‪ ،‬ﻓﻤﻦ ﻋﻠﻤﺖ ﺃﻧﻪ‬ ‫ﻻ ﻳﺮﺩ ﻓﻼ ﺗﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﺣﺘﻤﻞ ﻓﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ‬ ‫ﻻ ﻳﺮﺩ ﺍﻟﺴﻼﻡ ﻣﻦ ﺟﺒﺎﺭ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﻣﺸﻐﻮﻝ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻻ ﻳﺴﻘﻂ ﻋﺪﻡ ﺭﺩﻩ‬ ‫ﺍﻹﻗﺎﻣﺔ ﺑﺎﻟﺴﻨﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺇﺫﺍ ﺗﻼﻗﻰ ﺭﺟﻼﻥ ﺩﻋﺖ ﻣﻼﺋﻜﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﻣﻦ ﺻﺎﺣﺒﻪ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻀﻞ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٧٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٣٩/٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٣/٢‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺇﺫﺍ ﻣﺮ ﻋﻠﻰ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻭﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﺇﺫﺍ ﺳﻠﻢ ﻻ ﻳﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﺇﻣﺎ ﻟﺘﻜﺒﺮ‬ ‫ﺍﻟﻤﻤﺮﻭﺭ ﻋﻠﻴﻪ ﻭﺇﻣﺎ ﻹﻫﻤﺎﻟﻪ ﺍﻟﻤﺎﺭ ﺃﻭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﻣﺎ ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻠﻢ ﻭﻻ ﻳﺘﺮﻛﻪ ﻟﻬﺬﺍ‬ ‫ﺍﻟﻈﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻼﻡ ﻣﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﺍﻟﻤﺎﺭ ﺃﻥ ﻳﺴﻠﻢ ﻭﻟﻢ ﻳﺆﻣﺮ ﺑﺄﻥ ﻳﺤﺼﻞ ﺍﻟﺮﺩ‪ ،‬ﻣﻊ ﺃﻥ‬ ‫ﺍﻟﻤﻤﺮﻭﺭ ﻋﻠﻴﻪ ﻗﺪ ﻳﺨﻄﺊ ﺍﻟﻈﻦ ﻓﻴﻪ ﻭﻳﺮﺩ‪.‬‬ ‫ﺛﻢ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺳﻠﻢ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻭﺃﺳﻤﻌﻪ ﺳﻼﻣﻪ ﻭﺗﻮﺟﻪ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ﺑﺸﺮﻭﻃﻪ‬ ‫ﻓﻠﻢ ﻳﺮﺩ‪ ،‬ﺃﻥ ﻳﺤﻠﻠﻪ ﻣﻦ ﺫﻟﻚ ﻓﻴﻘﻮﻝ‪ :‬ﺃﺑﺮﺃﺗﻪ ﻣﻦ ﺣﻘﻲ ﻓﻲ ﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻭ‪ :‬ﺟﻌﻠﺘﻪ ﻓﻲ ﺣﻞ ﻣﻨﻪ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻳﻠﻔﻆ ﺑﻬﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻘﻂ ﺑﻪ ﺣﻖ ﻫﺬﺍ ﺍﻵﺩﻣﻲ‪.‬‬ ‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺳﻠﻢ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻓﻠﻢ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﺑﻌﺒﺎﺭﺓ ﻟﻄﻴﻔﺔ‪ :‬ﺭﺩ ﺍﻟﺴﻼﻡ ﻭﺍﺟﺐ‪،‬‬ ‫ﻋﻠﻲ ﻟﻴﺴﻘﻂ ﻋﻨﻚ ﻓﺮﺽ ﺍﻟﺮﺩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٧٢/٢٥‬‬‫ﻓﻴﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﺮﺩ ‪‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٧٥/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٧/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪386‬‬ ‫‪ ٥٤٧‬اﻼم  ا‪+.G+‬‬ ‫ﺍﻟﻔﻀﻞ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻣﺸﺎﺟﺮﺓ ﻣﻦ ﺃﻗﺎﺭﺑﻪ ﺃﻭ‬ ‫ﻣﻦ ﺟﻴﺮﺍﻧﻪ ﻣﻤﻦ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺤﻖ‪ ،‬ﻭﻟﻮ ﺃﻧﻬﻢ ﻻ ﻳﺮﺩ‪‬ﻭﻥ ﺍﻟﺴﻼﻡ‪ ،‬ﻟﻜﻨﻪ ﻓﻴﻤﻦ ﻟﻪ ﻋﻠﻴﻪ‬ ‫ﺣﻖ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧٥/٥‬‬ ‫‪387‬‬ ‫)‪(١‬‬ ‫] اﻻ‪c‰a‬ان‬ ‫)‪(٢‬‬ ‫‪ ! ٥٤٨‬اﻻ‪c‰a‬ان‬ ‫ﻳﺠﺐ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ‪ ،‬ﺣﺮ ﺃﻭ ﻋﺒﺪ‪ ،‬ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺑﻴﺖ‬ ‫ﺳﻜﻦ ﻟﻠﻐﻴﺮ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪| ﴿ :‬‬ ‫} ~ ﮯ ¡ ‪﴾ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫ﺃﻣﺮﺍ ﻟﻸﻃﻔﺎﻝ ﺍﻟﻤﻤﻠﻮﻛﻴﻦ ﻭﻟﻤﻤﺎﻟﻴﻚ ﻏﻴﺮ‬‫]ﺍﻟﻨﻮﺭ‪ ،[٥٨ :‬ﻓﻠﻮ ﻛﺎﻥ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ‬ ‫ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻟﻸﻃﻔﺎﻝ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻤﺮﺍﺩ ﺇﻟﺰﺍﻡ ﺍﻟﻤﻜﻠﻔﻴﻦ ﺃﻥ ﻳﺄﻣﺮﻭﻫﻢ‬ ‫ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ‪.‬‬ ‫)‪ (١‬ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻃﻠﺐ ﺍﻹﺫﻥ‪ ،‬ﻭﺍﻹﺫﻥ‪ :‬ﻣﻦ ﺃﺫﻥ ﺑﺎﻟﺸﻲﺀ ﺇﺫ ﻧﺎ ﺑﻤﻌﻨﻰ ﺃﺑﺎﺣﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻫﻮ ﻃﻠﺐ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪:‬‬ ‫»ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﺪﺧﻮﻝ ﺍﻟﺒﻴﻮﺕ« ﻭﻳﻌﻨﻮﻥ ﺑﻪ‪ :‬ﻃﻠﺐ ﺇﺑﺎﺣﺔ ﺩﺧﻮﻟﻬﺎ ﻟﻠﻤﺴﺘﺄﺫﻥ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٤/٣‬‬ ‫)‪ (٢‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻏﻴﺮ ﺑﻴﺘﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻗﺒﻞ ﺍﻹﺫﻥ‬ ‫ﻣﻔﺘﻮﺣﺎ ﺃﻭ ﻣﻐﻠﻘﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻓﻴﻪ ﺳﺎﻛﻦ ﺃﻡ ﻟﻢ ﻳﻜﻦ؛ ﻷﻥ‬ ‫‬‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺑﺎﺏ ﺍﻟﺒﻴﺖ‬ ‫ﻟﻠﺒﻴﻮﺕ ﺣﺮﻣﺘﻬﺎ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﺗﻨﺘﻬﻚ ﻫﺬﻩ ﺍﻟﺤﺮﻣﺔ؛ ﻭﻷﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻴﺲ ﻟﻠﺴﻜﺎﻥ ﺃﻧﻔﺴﻬﻢ‬ ‫ﺳﺘﺮﺍ‬ ‫ﺳﺘﺮﺍ ﻟﻨﻔﺴﻪ‪ ،‬ﻳﺘﺨﺬﻩ ‬‫ﺧﺎﺻﺔ‪ ،‬ﺑﻞ ﻷﻧﻔﺴﻬﻢ ﻭﻷﻣﻮﺍﻟﻬﻢ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻳﺘﺨﺬ ﺍﻟﺒﻴﺖ ‬ ‫ﻷﻣﻮﺍﻟﻪ‪ ،‬ﻭﻛﻤﺎ ﻳﻜﺮﻩ ﺍﻃﻼﻉ ﺍﻟﻐﻴﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻳﻜﺮﻩ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻪ‪.‬‬ ‫ﻭﻳﻔﺮﻕ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻓﻲ ﺣﺎﻟﺔ ﻛﻮﻥ ﺑﻴﺖ ﺫﻟﻚ ﺍﻟﻐﻴﺮ ﻫﻮ ﺑﻴﺖ ﺃﺣﺪ ﻣﺤﺎﺭﻣﻪ‪ ،‬ﺑﻴﻦ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺎﺏ‬ ‫ﻣﻔﺘﻮﺣﺎ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺏ ﻣﻐﻠﻘﺎ ﻓﺈﻧﻪ ﻻ ﻳﺪﺧﻞ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﺌﺬﺍﻥ ﻭﺇﺫﻥ‪ ،‬ﺃﻣﺎ ﺇﻥ‬ ‫‬‫ﻣﻐﻠﻘﺎ ﺃﻭ‬ ‫ﻣﻔﺘﻮﺣﺎ ﻓﻮﺟﻬﺎﻥ‪ ،‬ﻭﺍﻷﻭﺟﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٧/٣‬‬ ‫‬‫ﻛﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪388‬‬ ‫ﻭﻋﺼﻰ ﺃﻥ ﻳﺪﺧﻞ ﺑﺪﻭﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﺼﻴﺎ ﻧﺎ ﻣﺎ ﻧﺪﺭﻱ ﺃﻫﻮ ﻋﻨﺪ ﺍﷲ ﺻﻐﻴﺮ ﺃﻭ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﻇﻬﻮﺭ ﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺒﻴﺮﺓ ﻭﻫﻮ‬ ‫ﻛﺒﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺻﻐﻴﺮﺓ ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ ﺑﺎﻟﺮﺟﻮﻉ ﻓﻠﻢ ﻳﺮﺟﻊ ﻓﻘﺪ ﺃﺻﺮ‪ ،‬ﻭﺍﻹﺻﺮﺍﺭ ﻛﺒﻴﺮﺓ ﻭﺯﻋﻤﻮﺍ ﻋﻦ‬ ‫ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﺍﻟﺪﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﻟﻴﺲ ﺑﺼﻐﻴﺮ ﻭﻻ ﻛﺒﻴﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻟ ‪‬ﻴﺎ ﻭﻗﻒ ﻋﻨﻪ‬ ‫ﻭﻻﻳﺘﻪ ﺣﺘﻰ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﻭﻟﻮ ﻓﻴﻤﺎ ﺩﺧﻠﻪ ﻭﻗﻒ ﻋﻨﻪ ﺑﺮﺍﺀﺗﻪ ﻟﻌﻠﻪ ﻧﺪﻡ‬ ‫ﺣﻴﻦ ﺩﺧﻞ‪.‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ ﺗﺎﺭﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺇﻥ ﺟﻬﻞ ﻭﺟﻮﺑﻪ ﺃﻭ ﻋﻠﻢ ﻭﻟﻢ‬ ‫ﻳﺘﻬﺎﻭﻥ ﺑﻮﺟﻮﺑﻪ ﺇﻻ ﺇﻥ ﺃﺑﻰ ﻣﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺬﺭ ﻭﻟﻮ ﺟﻬﻞ ﻭﺟﻮﺑﻪ)‪.(١‬‬ ‫‪ / ! ٥٤٩‬د‪ A C3‬ا‪c‰a‬ان‬ ‫ﻣﻦ ﺩﺧﻞ ﻣﻨﺰﻝ ﺭﺟﻞ ﺑﻐﻴﺮ ﺇﺫﻥ ﻓﻘﺪ ﻟﺰﻣﻪ ﺣﻖ ﺍﷲ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ‪ .‬ﻭﻟﻴﺲ‬ ‫ﻟﺼﺎﺣﺐ ﺍﻟﻤﻨﺰﻝ ﺷﻲﺀ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻴﺖ ﻗﻮﻡ ﺟﻬﻼ‬ ‫ﻭﻟﻢ ﻳﺘﻌﻤﺪ ﻟﻨﻬﻲ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺗﺎﺏ ﷲ ﺗﻌﺎﻟﻰ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺮ ﻭﻟﻢ ﻳﺘﺐ‬ ‫ﻟﻢ ﻳﺆﻣﻦ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻬﻼﻙ)‪.(٢‬‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﺮﺏ ﺣﺘﻰ ﻳﻌﻠﻢ‬ ‫ﻭﻳﻬﺪﺭ ﺩﻡ ﻣﻦ ﺩﺧﻞ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ‬ ‫ﺣﺎﻟﻪ ﻭﻟﻌﻠﻪ ﻣﻠﺘﺞ ﺃﻭ ﺳﻜﺮﺍﻥ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺟﺎﺯ ﻗﻴﻞ‪ :‬ﺿﺮﺑﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻣﺘﻌﺪ)‪.(٣‬‬ ‫‪ !D/ ! ٥٥٠‬اﻻ‪c‰a‬ان‬ ‫ﻳﺸﺮﻙ ﻣﻦ ﻳﻨﻜﺮ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺃﻭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﺩﺧﻞ ﻋﻠﻴﻪ ﺑﻐﻴﺮ‬ ‫‬ ‫ﺩﺧﻮﻻ‬‫ﻧﺎﺳﻴﺎ ﺃﻥ ﻳﺮﺩﻩ ﻭﻳﻨﻬﺎﻩ ﻭﻳﺄﻣﺮﻩ ﺃﻥ ﻳﺠﺪﺩ‬ ‫‬‫ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﺍﺧﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٧/٥‬ ‪ ،٣٧٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٢/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ٤١/٣‬ ‪ ،٤٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٨٠/٥‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٤/٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٨٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٥/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٧٨/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٣/٢‬‬ ‫‪389‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻟﻐﻴﺮ ﺍﻟﻤﺪﺧﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻠﻤﻪ ﺑﻐﻴﺮ‬ ‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﺮﺩ‪ ،‬ﻭﻻ ﻳﻨﺎﻭﻟﻪ ﻭﻻ ﻳﻘﺒﺾ ﻣﻨﻪ ﻭﻻ ﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ ﺣﺘﻰ‬ ‫ﻳﺮﺟﻊ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺳﺘﺄﺫﻥ ﻭﺩﺧﻞ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﺮ ﻣﻨﻜﺮ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﻨﺎﺳﻲ ﻳﺨﺮﺝ ﺛﻢ ﻳﺴﺘﺄﺫﻥ ﺇﻥ ﺫﻛﺮ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻥ ﻳﺄﻣﺮﻭﺍ ﺑﺬﻟﻚ ﺇﻥ ﺫﻛﺮﻭﺍ‬ ‫)‪(١‬‬ ‫ﺃﻳﻀﺎ ﺑﻌﺪ ﻧﺴﻴﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻭﺍﺟﺐ‬ ‫‬ ‫)‪(٢‬‬ ‫‪ ! ٥٥١‬ا‪ XD‬إ‪ K‬ا ت ﻼ إذن‬ ‫ﻳﺤﺮﻡ ﺍﻟﻨﻈﺮ ﻟﻠﺒﻴﻮﺕ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻛﻤﺎ ﺣﺮﻡ ﺩﺧﻮﻟﻬﺎ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﻌﻞ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻠﻨﻈﺮ ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺑﻈﺎﻫﺮﻩ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﺍﻷﻋﻤﻰ‬ ‫ﺃﻭ ﻏﺎﺽ ﺍﻟﺒﺼﺮ ﺃﻭ ﺳﺎﺗﺮﻩ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ﻭﻫﻮ ﻏﻴﺮ ﻇﺎﻫﺮ‪ ،‬ﻓﻠﻌﻞ ﻣﺮﺍﺩﻩ ﺃﻥ‬ ‫ﻣﻌﻈﻢ ﻣﺎ ﺷﺮﻉ ﻟﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻫﻮ ﺍﻟﻨﻈﺮ ﻛﻘﻮﻝ ﮊ ‪» :‬ﺍﻟﺤﺞ ﻋﺮﻓﺔ«)‪ ،(٣‬ﺃﻱ‪:‬‬ ‫ﻣﻌﻈﻢ ﺃﺭﻛﺎﻧﻪ ﻭﻗﻮﻑ ﻋﺮﻓﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺍﺩ ﺧﺼﻮﺹ ﺍﻟﻨﻈﺮ‪ ،‬ﻟﻜﻦ ﻋﻠﺔ ﺗﺤﺮﻳﻤﻪ‬ ‫ﺍﻹﻳﺬﺍﺀ ﻭﻫﻮﺃﻋﻨﻲ‪ :‬ﺍﻹﻳﺬﺍﺀﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻠﻤﺲ ﻭﻏﻴﺮﻫﻤﺎ ﻓﺎﻟﺘﺤﻖ‬ ‫ﻏﻴﺮ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻨﻈﺮ ﻟﻌﻠﺔ ﺍﻹﻳﺬﺍﺀ‪ ،‬ﻭﺟﺎﺯ ﺍﻟﻨﻈﺮ ﻓﻲ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﺒﻴﺖ ﺇﺫﺍ ﻋﻠﻢ ﻣﻦ‬ ‫ﺻﺎﺣﺒﻪ ﺇﺑﺎﺣﺔ ﺍﻟﻤﻮﺿﻊ‪.‬‬ ‫ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﺑﻼ ﺇﺫﻥ ﻗﻴﻞ‪ :‬ﻣﻤﺎ ﻳﺤﺠﺐ ﺍﻟﺪﻋﺎﺀ؛ ﻛﺨﻠﻂ ﺍﻟﻨﻮﻯ ﻭﺍﻟﺜﻤﺮ‪،‬‬ ‫ﻏﻴﺮ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺤﺠﺐ ﺍﻟﺪﻋﺎﺀ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻧﻔﺴﻪ ﻣﻌﺼﻴﺔ ﻛﻨﻈﺮ ﺑﻼ ﺇﺫﻥ ﻓﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٨/٥‬ ‪ ،٣٧٩‬ﺍﻹﻳﻀﺎﺡ ‪ ٤١/٣‬ ‪ ،٤٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٨٣/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٣/٢‬‬ ‫)‪ (٢‬ﻭﻻ ﻳﺤﻞ ﻟﻠﻤﺴﺘﺄﺫﻥ ﺍﻟﻨﻈﺮ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻷﻥ ﻟﻠﺒﻴﻮﺕ ﺣﺮﻣﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﻧﻈﺮ ﺍﻟﻤﺴﺘﺄﺫﻥ ﺇﻟﻰ‬ ‫ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻓﺠﻨﻰ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﻋﻴﻨﻪ ﻓﻬﻞ ﻳﻀﻤﻦ؟ ﻓﻲ ﺫﻟﻚ ﺧﻼﻑ ﻭﺗﻔﺼﻴﻞ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٤٩/٣‬ ‪.١٥٠‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺤﺞ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ ﺑﺠﻤﻊ‪ ،‬ﻓﻘﺪ‬ ‫ﺃﺩﺭﻙ ﺍﻟﺤﺞ‪ ،‬ﺡ‪.٨٨٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪390‬‬ ‫ﺑﻴﺖ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﻓﻴﻪ ﺍﻟﺪﻋﺎﺀ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻤﺮﺍﺩ ﺩﻋﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ ﻛﺨﻠﻂ‬ ‫ﺍﻟﻨﻮﻯ ﻭﺍﻟﺜﻤﺮ ﻭﺧﻠﻂ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻓﻲ ﻏﻴﺮ ﺍﻟﻜﻨﻴﻒ)‪.(١‬‬ ‫)‪(٢‬‬ ‫ز د‪ A F 3‬إذن‬‫‪ / ٥٥٢‬‬ ‫ﻭﻳﺠﻮﺯ ﺩﺧﻮﻝ ﻣﻤﻠﻮﻙ ﻋﻠﻰ ﻣﺎﻟﻜﻪ ﻛﺎﻟﻄﻔﻞ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﺃﺏ ﺃﻭ ﺃﻣﺎ ﺑﻐﻴﺮ‬ ‫ﺇﺫﻥ‪ ،‬ﻓﻲ ﻏﻴﺮ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻲ ﺣﺪﺩﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻫﻲ ﻭﻗﺖ ﺍﻟﻘﺎﺋﻠﺔ‬ ‫ﻭﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻭﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻛﺮﻩ ﻓﻲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ﻟﻄﻔﻞ ﻟﻪ‬ ‫ﻣﻤﻠﻮﻛﺎ ﺃﻭ ﻃﻔﻠﺔ ﺧﻤﺎﺳﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﻟﻬﺎ ﺧﻤﺲ‬ ‫‬‫ﺧﻤﺲ ﺳﻨﻴﻦ ﻓﻤﺎ ﻓﻮﻕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺳﻨﻴﻦ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺗﻌﺒﻴﺮﻫﻢ ﺑﺨﻤﺎﺳﻲ ﻭﺧﻤﺎﺳﻴﺔ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﻣﺜﻞ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺨﻤﺲ ﻓﻲ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺠﺴﻢ ﺃﻭ ﻓﻲ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺨﻤﺲ ﻣﺜﻞ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺃﻣﺮ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﻭﺻﻒ ﺗﻠﻚ‬ ‫ﺍﻟﺤﺎﻝ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻣﻤﻦ ﺩﻭﻥ ﺍﻟﺨﻤﺎﺳﻲ ﻛﺮﻩ ﻟﻪ ﺩﺧﻮﻝ ﻓﻴﻬﺎ ﺑﻼ ﺇﺫﻥ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﻏﻴﺮ ﻣﻤﻴﺰ ﻟﻢ ﻳﻜﺮﻩ ﻟﻪ‪ ،‬ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺨﻤﺎﺳﻲ‬ ‫ﻭﻋﺪﻣﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻜﺮﺍﻫﺔ ﻓﻲ ﺣﻖ ﺍﻟﺼﺒﻲ ﺃﻥ ﺍﻷﻭﻟﻰ ﻟﻪ ﺧﻼﻑ‬ ‫‬‫ﺗﻤﻴﻴﺰﺍ‬ ‫‬‫ﻛﺎﻟﺼﺒﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻟﻎ ﻓﻮﺍﺟﺐ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻄﻔﻠﺔ ﺍﻟﻤﻤﻴﺰﻳﻦ ﺃﻥ ﻻ ﻳﺪﺧﻼ ﻓﻲ‬ ‫ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻬﻤﺎ ﻳﺪﺧﻼﻥ ﺑﺪﻭﻧﻪ ﻓﻬﻮ ﺁﺛﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٩/٥‬ ‪.٣٨٠‬‬ ‫)‪ (٢‬ﺍﻟﺼﻐﻴﺮ ﺍﻟﻤﻤﻴﺰ ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ‬ ‫ﺭﺑﺎﺡ‪ ،‬ﻭﻃﺎﻭﺱ ﺑﻦ ﻛﻴﺴﺎﻥ‪ ،‬ﻭﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻏﻴﺮﻫﻢ( ﺇﻟﻰ ﻭﺟﻮﺏ ﺃﻣﺮﻩ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻗﺒﻞ‬ ‫ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻈﻨﺔ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺍﺕ؛ ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﺟﺮﺕ ﺑﺘﺨﻔﻒ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻻ ﺣﺮﺝ ﻋﻠﻴﻪ ﻓﻲ ﺗﺮﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﻏﻴﺮ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ؛ ﻟﻤﺎ‬ ‫ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﺮﺝ ﻓﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻨﺪ ﻛﻞ ﺧﺮﻭﺝ ﻭﺩﺧﻮﻝ‪ .‬ﻭﺍﻟﺼﻐﻴﺮ ﻣﻤﻦ ﻳﻜﺜﺮ ﺩﺧﻮﻟﻪ‬ ‫ﻭﺧﺮﻭﺟﻪ ﻓﻬﻮ ﻣﻦ ﺍﻟﻄﻮﺍﻓﻴﻦ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺑﻮ ﻗﻼﺑﺔ ﺇﻟﻰ ﺃﻥ ﺍﺳﺘﺌﺬﺍﻥ ﻫﺆﻻﺀ ﻓﻲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻣﻨﺪﻭﺏ ﻏﻴﺮ ﻭﺍﺟﺐ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﻧﻈﺮﺍ ﻟﻬﻢ«‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٨/٣‬‬ ‫ﻳﻘﻮﻝ‪» :‬ﺇﻧﻤﺎ ﺃﻣﺮﻭﺍ ﺑﻬﺬﺍ ‬ ‫‪391‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺭﺍﺟﻌﺎ ﻟﻠﺒﺎﻟﻎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﺗﺤﺮﻳﻢ ﻋﻠﻰ ﻣﻦ ﺃﻣﺮ‬ ‫‬‫ﺑﺎﻟﻜﺮﺍﻫﺔ ﺍﻟﺘﺤﺮﻳﻢ‬ ‫ﺑﺈﺭﺷﺎﺩ ﺍﻟﻄﻔﻞ)‪.(١‬‬ ‫‪ ٥٥٣‬ا!‪ / $+‬ا‪ % 6FD‬ا‪ 3‬ل ‪c9 6#‬ه اﻷو‪e‬ت‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻤﺎ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻣﺎ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺇﻟﻰ‬ ‫ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻛﻠﻪ؛ ﻷﻥ ﺫﻟﻚ ﻛﻠﻪ ﻫﻮ ﻭﻗﺖ ﻣﻈﻨﺔ ﺟﻤﺎﻉ ﻭﻛﺸﻒ ﻋﻮﺭﺓ‪ ،‬ﻭﻭﺟﻮﺩ‬ ‫ﻋﻠﻰ ﺣﺎﻝ ﻻ ﻳﺠﺐ ﺃﻥ ﻳﺮﻯ ﻋﻠﻴﻪ ﻛﻨﻮﻡ ﻋﻠﻰ ﺑﻄﻦ ﺯﻭﺟﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺧﺺ‬ ‫ﺍﻷﻃﺮﺍﻑ ﺑﺎﻟﺬﻛﺮ ﻷﻧﻬﻤﺎ ﺃﻋﻈﻢ ﻣﻈﻨﺔ ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﺠﻤﺎﻉ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﻤﺲ ﻭﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻤﻼﻋﺒﺔ ﻭﻷﻧﻪ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﺒﺪﻝ ﺛﻮﺏ ﺍﻟﻨﻮﻡ‬ ‫ﺑﺜﻴﺎﺏ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻴﻘﻈﺔ‪ ،‬ﻓﻤﻌﻨﻰ ﻗﻮﻟﻪ‪ Á À ¿¾ ½ ¼ ﴿ :‬‬ ‫‪Ð Ï Î Í ÌË Ê É È Ç ÆÅ Ä Ã‬‬ ‫‪] ﴾ Õ Ô Ó ÒÑ‬ﺍﻟﻨﻮﺭ‪ ،[٥٨ :‬ﻻ ﺇﺛﻢ ﻓﻲ ﻏﻴﺮﻫﻦ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻏﻴﺮ ﺃﻭﻗﺎﺕ‬ ‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻈﻬﻴﺮﺓ‪ ،‬ﻛﺬﺍ ﺃﻗﻮﻝ ﺗﺄﻣﻠﻪ‪ ،‬ﻭﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﻄﺮﻓﻴﻦ ﻋﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ ﺷﺎﺋﻊ ﻓﻲ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٥٥٤‬ا‪kJ+‬ون ‪ 3‬ل ‪ A‬ا‪c‰a‬ان‬ ‫ﻭﻟﻠﻤﻀﻄﺮ ﺑﻌﺪﻭ ﺃﻭ ﺳﺒﻊ ﺃﻭ ﺣﺮ ﺃﻭ ﺑﺮﺩ ﺃﻭ ﺭﻳﺢ ﺃﻭ ﻣﻄﺮ ﺃﻭ ﺳﻴﻞ ﺃﻭ ﺣﺮﻳﻖ ﺃﻭ‬ ‫ﻫﺪﻡ‪ ،‬ﺃﻭ ﺑﻜﻞ ﻣﺎ ﺧﺎﻑ ﺑﻪ ﺗﻠﻒ ﻧﻔﺴﻪ ﻟﺪﺧﻮﻝ ﻓﻲ ﺑﻴﺖ ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﻭﻳﺪﺧﻞ ﻭﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٠/٥‬ ‪ ،٣٨١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ،٢٨٢/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٦/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨١/٥‬‬ ‫ﻭﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺗﺮﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﺪﺧﻮﻝ ﺑﻴﺖ ﺇﺣﻴﺎﺀ ﻟﻨﻔﺲ ﺃﻭ ﻣﺎﻝ‪ ،‬ﺣﺘﻰ‬‫)‪ (٣‬‬ ‫ﻟﻮ ﺍﺳﺘﺄﺫﻥ ﻭﺍﻧﺘﻈﺮ ﺍﻹﺫﻥ ﺗﻠﻔﺖ ﺍﻟﻨﻔﺲ ﻭﺿﺎﻉ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺤﻨﻔﻴﺔ ﻋﺪ ﺩﺍ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺪﺍﻟﺔ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﻻ ﺗﺄﺑﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﺇﻻ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻓﺈﻧﻬﻢ ﻟﻢ‬ ‫=‬‫ﻳﺠﻴﺰﻭﺍ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ﺇﺫﺍ ﺧﻴﻒ ﺿﻴﺎﻉ ﺍﻟﻤﺎﻝ ﺇﻻ ﺑﺎﺳﺘﺌﺬﺍﻥ ﻓﺈﺫﻥ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ‪:‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪392‬‬ ‫ﻟﻢ ﻳﺆﺫﻥ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﺍﻟﺪﺧﻮﻝ ﺑﺪﻭﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﺘﻨﺠﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻤﺎﻝ؛ ﻳﻨﺠﻰ ﻣﻦ‬ ‫ﻓﻲ ﺍﻟﺒﻴﺖ ﺃﻭ ﻳﻨﺠﻰ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺪﺧﻞ ﺑﻴﺖ ﺇﻥ ﺳﺮﻕ ﺃﻭ ﺍﺣﺘﺮﻕ ﺃﻭ ﻫﺪﻡ ﺃﻭ ﻓﻴﻪ ﻣﺼﻴﺒﺔ ﺃﻭ‬ ‫ﻣﺴﺘﻐﻴﺚ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻳﻀﺮﺑﻬﺎ ﺯﻭﺟﻬﺎ ﺇﻥ ﺍﺳﺘﻐﺎﺛﺖ ﺑﺎﷲ‬ ‫ﻭﺑﺎﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻻ ﺇﻥ ﺻﺮﺧﺖ ﺑﻐﻴﺮ ﺍﺳﺘﻐﺎﺛﺔ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﺎ ﺇﺫﺍ ﺧﺎﻑ ﺗﻠﻒ ﻣﺎﻝ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻞ ﻋﻠﻰ ﺿﺎﺭﺏ ﺃﻫﻠﻪ ﺟﺰﺍﻓﺎ ﺑﻼ ﺇﺫﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ‬ ‫ﻳﺴﺘﺄﺫﻥ ﻭﻳﺪﺧﻞ ﺑﺪﻭﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻹﺫﻥ‪ ،‬ﺑﻞ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٥٥٥‬اﻻ‪c‰a‬ان ‪ K%‬اﻷوﻻد‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻩ ﺇﺫﺍ ﺍﺣﺘﻠﻢ‪ ،‬ﻭﻻ ﻣﻦ ﺑﻨﺎﺗﻪ‬ ‫ﻧﻬﺎﺭﺍ ﺇﻻ ﺑﺈﺫﻥ)‪.(٢‬‬ ‫ﺇﺫﺍ ﺣﻀﻦ ﻟﻴﻼ ﻭﻻ ‬ ‫‪ ٥٥٦‬اﻻ‪c‰a‬ان ‪ 3‬ل ‪ K%‬ا‪ˆ+‬‬ ‫ﻳﺪﺧﻞ ﺑﻼ ﺇﺫﻥ ﻋﻠﻰ ﻣﺮﻳﺾ ﻣﺪﻧﻒ‪ ،‬ﺃﺿﻌﻔﻪ ﺍﻟﻤﺮﺽ ﻋﻦ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺘﻜﻠﻢ‬ ‫= ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻣﺸﺮﻓﺎ ﻋﻠﻰ ﺍﻟﻌﺪﻭ‪ ،‬ﻳﻘﺎﺗﻞ ﻣﻨﻪ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻳﻮﻗﻊ ﺑﻪ ﺍﻟﻨﻜﺎﻳﺔ‪ ،‬ﻳﺠﻮﺯ ﺩﺧﻮﻟﻪ‬ ‫ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ؛ ﻟﻤﺎ ﻓﻲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﻣﻦ ﺇﺣﻴﺎﺀ ﻧﻔﻮﺱ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﻣﻮﺍﻟﻬﻢ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺫﺍ ﺳﻘﻂ ﺛﻮﺑﻪ ﻓﻲ ﺑﻴﺖ ﻏﻴﺮﻩ‪ ،‬ﻭﺧﺎﻑ ﻟﻮ ﺃﻋﻠﻤﻪ ﺃﺧﺬﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻷﺧﺬﻩ ﺑﻐﻴﺮ‬ ‫ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺼﻠﺤﺎﺀ ﺃﻧﻪ ﺇﻧﻤﺎ ﺩﺧﻞ ﻟﺬﻟﻚ‪.‬‬ ‫ﺛﻮﺑﺎ ﻭﺩﺧﻞ ﺍﻟﻨﺎﻫﺐ ﺩﺍﺭﻩ ﻻ ﺑﺄﺱ ﺑﺪﺧﻮﻟﻬﺎ ﻟﻴﺄﺧﺬ ﺣﻘﻪ‪.‬‬‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻮ ﻧﻬﺐ ﻣﻨﻪ ‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻣﺠﺮﻯ ﻓﻲ ﺩﺍﺭ ﺭﺟﻞ‪ ،‬ﺃﺭﺍﺩ ﺇﺻﻼﺣﻪ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻤﺮ ﻓﻲ ﺑﻄﻨﻪ‪ ،‬ﻳﻘﺎﻝ ﻟﺮﺏ‬ ‫ﺍﻟﺪﺍﺭ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﺪﻋﻪ ﻳﺼﻠﺤﻪ ﻭﺇﻣﺎ ﺃﻥ ﺗﺼﻠﺤﻪ‪.‬‬ ‫ﺩﺍﺭﺍ ﻭﺳﻠﻤﻬﺎ ﻟﻪ‪ ،‬ﻟﻪ ﺩﺧﻮﻟﻬﺎ ﻟﻴﻨﻈﺮ ﺣﺎﻟﻬﺎ ﻓﻴﺮﻣﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﺑﺬﻟﻚ ﻋﻨﺪ‬ ‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺁﺟﺮﻩ ‬ ‫ﺍﻟﺼﺎﺣﺒﻴﻦ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺭﺿﻲ ﺍﻟﻤﺴﺘﺄﺟﺮ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٨/٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨١/٥‬ ‪ ،٣٨٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٦/٢‬ﺍﻹﻳﻀﺎﺡ ‪ ٤٢/٣‬ ‪.٤٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٦/٢‬‬ ‫‪393‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻛﺈﺫﻥ ﺍﻟﻤﺴﺘﺄﺫﻥ ﺑﻤﺎ ﻳﻨﻔﻌﻪ ﺑﻪ ﻛﻄﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﺩﻭﺍﺀ ﻭﻓﺮﺍﺵ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ‬ ‫ﻳﺄﺫﻥ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﺻﻢ ﻭﺍﻟﻨﺎﺋﻢ ﻭﺍﻟﻤﺼﻠﻲ ﻟﻤﺮﻳﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻪ ﺃﻱ‬ ‫ﻭﺍﺣﺪ ﻣﻤﻦ ﺫﻛﺮ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺮﻳﺾ ﻳﺴﻤﻊ ﺍﻟﺼﻮﺕ ﻭﻻ ﻳﺠﻴﺐ ﺍﺳﺘﺄﺫﻥ ﻟﻴﺴﺘﺮ ﻣﺎ ﻻ ﻳﻜﺸﻒ‪،‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺃﻣﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﺃﺣﺪ ﻭﻗﺪ ﺟﺎﺯ ﺍﻟﺸﺮﻙ ﺑﺎﻟﻠﺴﺎﻥ ﻟﻼﺿﻄﺮﺍﺭ ﻣﻊ‬ ‫ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻹﻳﻤﺎﻥ ﻭﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻭﺇﻥ ﻗﻴﻞ‬ ‫ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﺗﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﺍﻟﻨﺎﺱ ﺑﻼ ﺇﺫﻥ ﻭﺇﺑﺎﺣﺔ ﺣﻘﻬﻢ ﻭﻇﻠﻤﻬﻢ‬ ‫ﺑﺨﻼﻑ ﻣﺎ ﻫﻮ ﺣﻖ ﷲ‪ ،‬ﻓﺎﻟﺠﻮﺍﺏ ﺃﻧﻪ ﻗﺪ ﻭﺟﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺃﻥ‬ ‫ﻻ ﻳﻤﺘﻨﻊ ﻣﻦ ﺍﻟﺘﻨﺠﻴﺔ ﺑﺒﻴﺘﻪ ﻓﻠﻠﻤﻀﻄﺮ ﺣﻖ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻓﻲ ﺑﻴﺘﻪ ﺃﺣﺐ ﺃﻭ ﻛﺮﻩ‪،‬‬ ‫ﺇﻋﻼﻣﺎ ﻟﻬﻢ ﺃﻥ ﻳﺴﺘﺮﻭﺍ ﺃﻭ ﻳﺘﺴﺘﺮﻭﺍ ﻭﻻ ﻳﻨﺘﻈﺮ ﺍﻹﺫﻥ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ‬ ‫‬‫ﻭﺇﻧﻤﺎ ﻳﺴﺘﺄﺫﻥ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ Q P O N M LK J I ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٩ :‬ﺃﻱ‪ :‬ﻻ ﻳﻘﺘﻞ‬ ‫ﻣﻀﻄﺮﺍ ﻟﺴﻴﻞ ﺃﻭ ﺣﺮﻳﻖ ﺃﻭ ﻋﺪﻭ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻭﻣﻨﻌﻪ‬ ‫‬‫ﺑﻌﻀﺎ‪ ،‬ﻓﻤﻦ ﺗﺮﻙ‬ ‫ﺑﻌﻀﻜﻢ ‬ ‫ﻣﻦ ﺃﻥ ﻳﻨﺠﻮ ﺑﺒﻴﺘﻪ ﻓﻘﺪ ﻗﺘﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺎﻝ ﻟﻮﺟﻮﺏ ﺗﻨﺠﻴﺔ ﺍﻟﻤﺎﻝ ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻖ ﻭﺍﻟﺒﺮ)‪.(١‬‬ ‫‪H ! ٥٥٧‬رك اﻻ‪c‰a‬ان‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻛﻼﻫﻤﺎ ﻓﺮﺽ‪ ،‬ﻭﺗﺮﻛﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺻﻐﻴﺮﺓ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻭﺣﺮﻡ ﺗﺮﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺗﻬﺎﻭ ﻧﺎ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﻭﻻ ﻳﻜﻔﺮ‬ ‫ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪﻩ ﺇﻻ ﺇﻥ ﺃﺑﻰ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﻌﻪ ﺗﺮﻛﻪ ﻭﻟﻮ‬ ‫‬ ‫ﺟﻬﻼ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٢/٥‬ ‪.٣٨٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٨٤/٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪394‬‬ ‫)‪(١‬‬ ‫‪ $SP ٥٥٨‬اﻻ‪c‰a‬ان‬ ‫ﻳﺴﻠﻢ ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﺛﻼﺛﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺮﺓ‪ ،‬ﻭﻳﺴﺘﺄﺫﻥ ﺛﻼﺛﺎ ﺑﻴﻦ ﻛﻞ ﺍﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﺁﺧﺮ ﻗﺪﺭ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺼﻞ ﺑﻴﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺗﻘﺪﻳﻢ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻗﻮﻟﻪ‪Ç Æ Å Ä Ã Â Á ﴿ :‬‬ ‫‪﴾ Ó Ò Ñ Ð Ï ÎÍ Ì Ë Ê É È‬‬ ‫]ﺍﻟﻨﻮﺭ‪ [٢٧ :‬ ﺃﻱ‪ :‬ﺗﺴﺘﺄﺫﻧﻮﺍ﴿ ‪ ﴾ Í Ì Ë‬ﻭﻟﻤﺎ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﮊ »ﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺩﺍﺭﺍ ﻣﻦ ﺩﻳﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺳﻠﻢ ﺛﻼﺛﺎ ﻣﻦ ﺧﺎﺭﺝ ﻓﺈﻥ ﺭﺩﻭﺍ ﺍﺳﺘﺄﺫﻥ‬ ‫ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺧﻞ ‬ ‫ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﺩﺧﻞ ﻭﺇﻻ ﺭﺟﻊ«)‪.(٢‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﺑﻴﺖ ﻗﻮﻡ ﺣﺘﻰ ﻳﻘﻒ ﺑﺒﺎﺑﻪ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ ﻭﻳﺮﺩﻭﺍ‬ ‫ﻟﻪ ﺛﻢ ﻳﻄﻠﺐ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺄﺫﻥ ‬ ‫ﺃﻭﻻ ﺛﻼﺛﺎ ﻓﺈﻥ ﺃﺫﻧﻮﺍ ﻟﻪ ﺳﻠﻢ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺃﺣﺪﺍ ﺳﻠﻢ ‬ ‫ﺃﻭﻻ‪،‬‬‫ﻭﺻﺤﺤﻪ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﺕ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺻﺎﺩﻑ ‬ ‫ﺃﺣﺪﺍ ﺍﺳﺘﺄﺫﻥ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺑﻌﺪ ﺳﻼﻡ‪،‬‬‫ﻭﺇﻥ ﻟﻢ ﻳﺼﺎﺩﻑ ‬ ‫ﻋﺎﻣﺪﺍ ﻭﺟﺐ ﺭﺟﻮﻋﻪ ﻭﻭﺟﺐ ﺭﺩﻩ ﻟﻴﺴﻠﻢ)‪.(٣‬‬ ‫‬‫ﻧﺎﺳﻴﺎ ﺃﻭ‬ ‫ﻭﻣﻦ ﺩﺧﻞ ﺑﻼ ﺳﻼﻡ ‬ ‫)‪ (١‬ﻳﻜﻮﻥ ﺍﻻﺳﺘﺌﺬﺍﻥﻓﻲ ﺍﻷﺻﻞﺑﺎﻟﻠﻔﻆ‪ ،‬ﻭﻗﺪ ﻳﻨﻮﺏ ﻋﻨﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺼﻴﻐﺔ ﺍﻟﻤﺜﻠﻰ ﻟﻼﺳﺘﺌﺬﺍﻥ ﺃﻥ‬ ‫ﻣﻘﺪﻣﺎ ﺍﻟﺴﻼﻡ‪.‬‬ ‫‬‫ﻳﻘﻮﻝ ﺍﻟﻤﺴﺘﺄﺫﻥ‪» :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﺃﺩﺧﻞ؟«‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﻳﺒﺪﺃ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻻ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﻳﺴﻠﻢ‪.‬‬ ‫ﻣﻔﺘﻮﺣﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‬ ‫‬‫ﻭﻳﻘﻮﻡ ﻗﺮﻉ ﺍﻟﺒﺎﺏ ﻣﻘﺎﻡ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﻟﻠﻔﻆ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺒﺎﺏ ﻣﻐﻠﻘﺎ ﺃﻡ‬ ‫ﺍﻟﺘﻨﺤﻨﺢ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻠﻔﻆ ﺍﻟﻤﺄﺛﻮﺭ ﻛﻞ ﻣﺎ ﺗﻌﺎﺭﻓﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻻﺳﺘﺌﺬﺍﻥ‪.‬‬ ‫ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻧﺼﻮﺍ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﻟﺬﻛﺮ؛ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺟﻌﻞ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺁﻟﺔ‪،‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﻧﻲ‪» :‬ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﻨﺤﻮ »ﺳﺒﺤﺎﻥ ﺍﷲ« ﻭ»ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ« ﻓﻬﻮ ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻤﻪ ﻓﻲ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ«‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٤٩/٣‬ ‪.١٥٠‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻻﺳﺘﺌﺬﺍﻥ ﺡ‪ ،٢١٥٣ :‬ﻭﻟﻔﻈﻪ‪ :‬ﺍﻻﺳﺘﺌﺬﺍﻥ ﺛﻼﺙ‪،‬‬ ‫ﻓﺈﻥ ﺃﺫﻥ ﻟﻚ ﻭﺇﻻ ﻓﺎﺭﺟﻊ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٨٥/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٤٤/٣‬ ‪ ،٤٥‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪ ٥٥٨/٥‬ ‪.٥٥٩‬‬ ‫‪395‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﺗﺴﺘﺄﺫﻥ ﺍﻟﻤﺮﺃﺓ ﺑﺪﻕ ﺍﻟﺒﺎﺏ ﺃﻭ ﺑﻠﺴﺎﻧﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﻤﻊ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻻ ﺃﻛﺜﺮ‪،‬‬ ‫ﻭﺗﺴﻠﻢ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﺿﻴﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺴﻠﻢ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻌﺪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺃﻭ‬ ‫ﻗﺒﻠﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺄﺫﻥ ﺍﻟﺮﺟﻞ ﺑﺪﻕ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻟﻌﻠﻪ ﺇﻥ ﺧﺎﻟﻒ ﺩﻗﻪ ﺩﻕ ﺍﻟﻤﺮﺃﺓ ﺟﺎﺯ ﺇﻥ‬ ‫ﻛﺎﻥ ﻓﻲ ﺩﺍﺭ ﻣﺴﺎﻛﻦ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺑﺎﺑﻬﺎ ﻭﺑﺎﺏ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺩﺧﻮﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﺎﻛﻦ ﺳﺘﻮﺭ ﻓﻠﻪ ﺃﻥ ﻳﻤﺮ ﻋﻠﻴﻬﺎ ﺑﻼ ﺇﺫﻥ ﺇﻟﻰ ﻣﺎ ﻗﺼﺪﻩ)‪.(١‬‬ ‫‪ KD/ ٥٥٩‬اﻼم و!‪+‬‬ ‫ﺳﻼﻣﺎ‬ ‫‬‫ﺍﻟﺴﻼﻡ ﺗﺤﻴﺔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﻴﻨﻬﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺳﻠﻤﺖ‬ ‫ﻭﻣﻌﻨﺎﻩ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻤﻠﻚ ﺍﻟﺴﻼﻡ ﻭﻳﺨﻠﺺ ﻣﻦ ﺍﻟﻤﻜﺮﻭﻩ ﻭﻳﻘﻲ ﻣﻦ ﻳﺸﺎﺀ)‪.(٢‬‬ ‫‪ ٥٦٠‬ا‪ K% C‬و‪ N‬ب اﻼم‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ä Ã Â Á ﴿ :‬‬ ‫‪Ñ Ð Ï ÎÍ Ì Ë Ê É È Ç Æ Å‬‬ ‫‪] ﴾ Ó Ò‬ﺍﻟﻨﻮﺭ‪ ،[٢٧ :‬ﻭﻫﺬﺍ ﻧﻬﻲ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ ﻣﺎ ﻟﻢ ﺗﻜﻦ ﻗﺮﻳﻨﺔ ﻋﻠﻰ‬ ‫ﺧﻼﻓﻪ‪ ،‬ﻭﻗﻮﻝ ﮊ‪ :‬ﻭﻗﻮﻟﻪ »ﻣﻦ ﻟﻢ ﻳﺴﻠﻢ ﻓﻼ ﻳﺆﺫﻥ ﻟﻪ«)‪ (٣‬ﻭﻫﻮ ﻧﻬﻲ ﺃﻭ ﻧﻔﻲ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﻦ ﺑﺪﺃ ﺑﺎﻟﻜﻼﻡ‪ ...‬ﺇﻟﺦ‪ ،‬ﻭﻻ ﻗﺮﻳﻨﺔ ﺗﺨﺮﺝ‬ ‫ﺍﻟﻨﻬﻲ ﻓﻲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻞ ﻓﻌﻠﻪ ﮊ ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺭﻭﻱ ﺃﻧﻪ ﻳﺪﺧﻞ ﺑﺴﻼﻡ ﻭﻟﻢ‬ ‫ﻳﺮﻭ ﺃﻧﻪ ﻳﺪﺧﻞ ﺑﺪﻭﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻦ ﺍﻷﺛﺮ ﺩﻻﺋﻞ ﻋﻠﻰ ﻭﺟﻮﺏ‬ ‫ﺍﻟﺴﻼﻡ ﻛﻜﻼﻡ ﺃﺑﻲ ﺳﻌﻴﺪ ﻓﻲ ﻣﻌﺘﺒﺮﻩ ﺣﻴﻦ ﻋﺪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺟﻤﻠﺔ‬ ‫ﺍﻟﻔﺮﻭﺽ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﻜﻼﻡ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻛﻘﻮﻝ ﺍﻟﺘﺎﺝ‪ :‬ﻋﺼﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٥/٥‬ ‪ ،٣٨٦‬ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻏﺎﻧﻢ ‪ ،٣١٤/٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٢/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٧٦/٢‬ ‪ ،١٧٧‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪.٢٨٥/٥‬‬ ‫)‪ (٣‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪396‬‬ ‫ﺩﺍﺧﻞ ﺑﻼ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﮊ ﻟﺪﺍﺧﻞ ﻋﻠﻴﻪ ﺑﻼ ﺇﺫﻥ‪ :‬ﺍﺭﺟﻊ ﻓﻘﻞ »ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻜﻢ ﺃﺃﺩﺧﻞ؟«)‪ ،(١‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﻣﺎ ﻟﻢ ﺗﺼﺮﻓﻪ ﻗﺮﻳﻨﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﻟﻘﺎﺋﻞ‪ :‬ﺃﺃﻟﺞ ﻋﻠﻴﻜﻢ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻟﺞ؟ ﻗﻞ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺃﺃﺩﺧﻞ)‪.(٢‬‬ ‫ )‪(٣‬‬ ‫‪ ٥٦١‬ا!‪ P / $+‬ن اﻻ‪c‰a‬ان {ﻼ{‬ ‫ﻗﺎﻝ ﮊ ‪» :‬ﺍﻻﺳﺘﺌﺬﺍﻥ ﺛﻼ ﺛﺎ‪ ،‬ﺍﻷﻭﻟﻰ‪ :‬ﻳﺴﺘﻨﺼﺘﻮﻥ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺴﺘﺼﻠﺤﻮﻥ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻳﺄﺫﻧﻮﻥ ﺃﻭ ﻳﺮﺩﻭﻥ«)‪.(٤‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻟﻤﻦ ﺍﺳﺘﺄﺫﻥ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﺈﻥ ﺟﺎﺀ ﺍﺛﻨﺎﻥ ﺃﻭ‬ ‫ﻭﺍﺣﺪﺍ ﻳﺴﺘﺄﺫﻥ ﻣﺮﺗﻴﻦ‪،‬‬ ‫‬‫ﺟﻤﻴﻌﺎ ﻗﺪﻣﻮﺍ‬ ‫‬‫ﺟﻤﻴﻌﺎ ﻟﻴﺪﺧﻠﻮﺍ‬ ‫‬‫ﺃﻛﺜﺮ ﻗﺎﺻﺪﻳﻦ ﻟﻼﺳﺘﺌﺬﺍﻥ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ ﻛﺘﺎﺏ‪ :‬ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺃﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺛﻼﺙ‪ ،‬ﺡ‪.٢٦٩٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٦/٥‬ ‪ ،٣٨٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٤/٢‬ﻭﺍﻟﺤﺪﻳﺚ ﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪،‬‬ ‫ﺡ‪.٢٢٦١٥ :‬‬ ‫)‪ (٣‬ﺇﺫﺍ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﺘﺤﻘﻖ ﺃﻧﻪ ﻟﻢ ﻳﺴﻤﻊ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻜﺮﺭ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺣﺘﻰ ﻳﺴﻤﻌﻪ‪،‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﻓﻈﻦ ﺃﻧﻪ ﻟﻢ ﻳﺴﻤﻊ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻨﺔ ﺃﻻ ﻳﻜﺮﺭ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻟﻪ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺜﻼﺙ‪ ،‬ﺣﺘﻰ ﻳﺘﺤﻘﻖ ﺳﻤﺎﻋﻪ‪ ،‬ﻭﺣﻜﻰ‬ ‫ﺍﻟﻨﻮﻭﻱ ‬ ‫ﻗﻮﻻ ﺛﺎﻟ ﺜﺎ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺑﻠﻔﻆ ﺍﻟﺴﻼﻡ ﺍﻟﻤﺸﺮﻭﻉ ﻟﻢ ﻳﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻐﻴﺮﻩ ﺃﻋﺎﺩﻩ‪.‬‬ ‫ﻭﻗﺪ ﻓﺼﻞ ﺍﻟﺤﻨﻔﻴﺔ ﺩﻭﻥ ﻏﻴﺮﻫﻢ ﻓﻲ ﻣﺪﺓ ﺍﻻﻧﺘﻈﺎﺭ ﺑﻴﻦ ﻛﻞ ﺍﺳﺘﺌﺬﺍﻧﻴﻦ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻤﻜﺚ ﺑﻌﺪ ﻛﻞ‬ ‫ﻣﺮﺓ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻔﺮﻍ ﺍﻵﻛﻞ‪ ،‬ﻭﺍﻟﻤﺘﻮﺿﺊ‪ ،‬ﻭﺍﻟﻤﺼﻠﻲ ﺑﺄﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﻋﻠﻰ‬ ‫ﻋﻤﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻓﺮﻍ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻋﻤﻞ ﻣﻨﻬﺎ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻓﺮﺻﺔ ﻳﺄﺧﺬ ﻓﻴﻬﺎ‬ ‫ﺣﺬﺭﻩ‪ ،‬ﻭﻳﺼﻠﺢ ﺷﺄﻧﻪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺪﺍﺧﻞ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﻟﻠﻔﻆ ﻓﻴﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﻮﺕ ﺑﺤﻴﺚ ﻳﺴﻤﻊ ﺍﻟﻤﺴﺘﺄﺫﻥ ﻋﻠﻴﻪ‪ ،‬ﺩﻭﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻼ ﻋﻨﻒ‪.‬‬‫ﺧﻔﻴﻔﺎ ﺑﺤﻴﺚ ﻳﺴﻤﻊ ‬ ‫‬‫ﺻﻴﺎﺡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺪﻕ ﺍﻟﺒﺎﺏ ﻓﻴﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻕ‬ ‫ﻣﻔﺘﻮﺣﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻨﺤﺮﻑ ﺫﺍﺕ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺫﺍﺕ‬‫‬‫ﻭﻻ ﻳﻘﻒ ﺍﻟﻤﺴﺘﺄﺫﻥ ﻗﺒﺎﻟﺔ ﺍﻟﺒﺎﺏ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺏ‬ ‫ﺍﻟﺸﻤﺎﻝ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺏ ﻣﺮﺩﻭ ﺩﺍ ﻓﻠﻪ ﺃﻥ ﻳﻘﻒ ﺣﻴﺚ ﺷﺎﺀ ﻭﻳﺴﺘﺄﺫﻥ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺩﻕ ﺍﻟﺒﺎﺏ‪.‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٤٩/٣‬ ‪.١٥٠‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫‪397‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﺆﺫﻥ ﻟﻪ ﺍﺳﺘﺄﺫﻥ ﺁﺧﺮ ﻛﺬﻟﻚ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﻭﺍﺣﺪ ﺛﻼﺛﺎ ﻓﻼ ﻳﺆﺫﻥ ﻟﻪ‬ ‫ﻟﻢ ﻳﺆﺫﻥ ﻟﻐﻴﺮﻩ ﻓﻼ ﻳﺠﺪ ﺃﻥ ﻳﺪﺧﻞ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﺆﺫﻥ ﻟﻪ‪ ،‬ﻛﺬﺍ ﻛﺎﻧﺖ ﺟﻤﺎﻋﺔ ﻣﻦ‬ ‫ﻃﻠﺒﺔ ﺍﻟﺤﺪﻳﺚ ﺗﻔﻌﻞ ﺑﺒﺎﺏ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻳﺒﺤﺚ ﻓﻴﻪ ﺑﺄﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻥ ﺃﺣﺪ ﺛﻼﺛﺎ ﻟﻢ‬ ‫ﻳﺠﺰ ﺩﺧﻮﻝ ﻣﻦ ﻣﻌﻪ ﺇﻥ ﺍﺳﺘﺄﺫﻧﻮﺍ ﻓﺄﺫﻥ ﻟﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﺘﺄﺫﻥ ﺛﻼﺛﺎ ﻗﺪ ﺍﺳﺘﺄﺫﻥ‬ ‫ﺑﻨﻴﺔ ﺍﻟﺠﻤﻴﻊ ﻻ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﺄﺫﻥ ﻣﺮﺗﻴﻦ ﻓﺎﺳﺘﺄﺫﻥ ﺍﻵﺧﺮ ﻣﺮﺗﻴﻦ‪ ،‬ﻓﺬﻟﻚ‬ ‫ﺃﺭﺑﻊ ﻓﻼ ﻳﺪﺧﻠﻮﺍ ﻻﺳﺘﺌﺬﺍﻧﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ‪ ،‬ﻷﻥ ‪‬‬ ‫ﻛﻼ ﻳﺴﺘﺄﺫﻥ ﺑﻨﻴﺔ ﺍﻵﺧﺮ ﺇﻻ‬ ‫ﺇﻥ ﻛﺎﻥ ﻛﻞ ﻳﺴﺘﺄﺫﻥ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺫﻥ ﻟﻪ ﺃﻭﺻﻞ ﺇﻟﻰ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﺇﺧﻮﺍﻧﻪ ﺑﺎﻟﺒﺎﺏ‪،‬‬ ‫ﻓﺈﺫﺍ ﺍﺳﺘﺄﺫﻥ ﺛﻼﺛﺎ ﻓﺄﺫﻥ ﻟﻪ ﺩﺧﻠﻮﺍ ﻭﺇﻻ ﺍﺳﺘﺄﺫﻥ ﻏﻴﺮﻩ؛ ﻓﺈﻥ ﺃﺫﻥ ﺩﺧﻠﻮﺍ ﺇﻻ ﺍﻟﺬﻱ‬ ‫ﺃﻭﻻ ﺛﻼﺛﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﺍﺳﺘﺄﺫﻥ ﺛﻼﺛﺎ ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺇﻥ ﺃﺫﻥ‬‫ﻗﺪ ﺍﺳﺘﺄﺫﻥ ‬ ‫ﻻﺳﺘﺌﺬﺍﻥ ﻏﻴﺮﻩ)‪.(١‬‬ ‫‪ ٥٦٢‬ا‪ 3‬ل ذن ‪ V.‬اار وإن  ! ا‪F3‬‬ ‫ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺭﺏ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺪﺍﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﺪﺍﺭ‪ ،‬ﺑﺄﻥ ﻛﺎﻥ‬ ‫ﺧﺎﺭﺟﻪ ﺃﻭ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺃﻭ ﻓﻴﻪ ﻭﻟﻢ ﻳﺮﻩ ﺧﺮﺝ ﻣﻨﻬﺎ ﺃﻭ ﻣﻨﻪ ﺃﻭ‬ ‫ﺭﺁﻩ ﺧﺮﺝ ﻻ ﻳﺪﺧﻞ ﺇﻻ ﺇﻥ ﺍﻃﻤﺄﻥ ﺃﻥ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻭ ﻓﻴﻪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻌﻴﺎﻝ ﺃﻭ ﻏﻴﺮﻫﻢ‬ ‫‬ ‫ﻣﻨﻜﺸﻔﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻣﻦ ﺩﺍﺧﻞ‪ :‬ﺗﻌﺎﻝ‪ ،‬ﺩﺧﻞ ﺇﻟﻴﻪ ﻭﺇﻥ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺃﺭﺳﻞ ‬ ‫ﺭﺟﻼ ﻟﺒﻴﺘﻪ ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﺣﺪ ﺃﻭ ﻓﻴﻪ ﻣﻦ ﺗﻬﻴﺄ ﻟﺪﺧﻮﻝ ﺍﻟﻨﺎﺱ ﺃﻭ‬ ‫ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻲ ﺑﻴﺘﻪ‪ ،‬ﺃﻭ ﺃﻋﻄﺎﻩ ﻣﻔﺘﺎﺣﻪ‪ ،‬ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﺍﻟﻤﻔﺘﺎﺡ ﻭﺍﻟﺮﺳﻮﻝ‬ ‫ﺇﺫﻥ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺴﻼﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﺰﻡ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﻟﻼﺳﺘﺌﺬﺍﻥ‪،‬‬ ‫ﻷﻧﻪ ﻗﺮﻥ ﻓﻲ ﺍﻵﻳﺔ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻭﻭﺟﺐ ﻣﻌﻪ ﻭﺟﻌﻞ ﺭﻛ ﻨﺎ ﻟﻼﺳﺘﺌﺬﺍﻥ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ‬ ‫ﻳﻜﻦ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻢ ﻳﻠﺰﻡ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﻭﺟﻮﺏ ﺍﻟﻮﺿﻮﺀ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺇﺫﺍ ﺳﻘﻄﺖ ﻟﻢ‬ ‫ﻳﻠﺰﻡ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﻣﻦ ﺟﻨﺎﺑﺔ ﻟﻠﺼﻮﻡ ‬ ‫ﻣﺜﻼ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺐ ﺍﻟﺼﻮﻡ ﻟﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٨/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪398‬‬ ‫ﻳﺠﺐ ﺍﻟﻐﺴﻞ‪ ،‬ﻛﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻟﻨﺎ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﺼﻮﺭ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺇﺫ ﻻ ﻳﺴﻘﻂ ﻓﺮﺽ ﺑﺴﻘﻮﻁ ﺁﺧﺮ‪،‬‬ ‫ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﻭﺟﻮﺏ ﺍﻟﺴﻼﻡ ﻓﻴﻬﻦ ‬ ‫ﻭﻻ ﻧﺴﻠﻢ ﺃﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﺍﻟﺴﻼﻡ ﻛﺎﻋﺘﻤﺎﺩ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻐﺴﻞ ‬ ‫ﻣﺜﻼ)‪.(١‬‬ ‫‪ ٥٦٣‬ا‪ 3‬ل ذن ‪ 6# /‬دا‪ C3‬اار‬ ‫ﻳﺼﺢ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﻣﻦ ﻭﺟﺪ ﻓﻲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻋﻴﺎﻝ ﺍﻟﺪﺍﺭ‪ ،‬ﺃﻭ‬ ‫‬ ‫ﻃﻔﻼ ﺃﻭ ﻃﻔﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺫﻥ ﻟﻐﻴﺮ ﺭﺏ‬‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﺃﻭ ﺃﻧﺜﻰ ﺣﺮﺓ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻥ ‬ ‫‬ ‫ﺩﺧﻮﻻ ﻏﻴﺮ ﺟﺎﺋﺰ‪،‬‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺩﺧﻮﻝ ﻣﻦ ﺃﺫﻥ ﺑﻐﺼﺐ ﺃﻭ ﺑﻼ ﺇﺫﻥ ﺃﻭ ﻛﺎﻥ‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻼ ﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﺧﻮﻝ ﺑﺪﻭﻧﻪ ﻓﺎﺳﺪ ﻷﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ‪،‬‬ ‫ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﺪﺧﻞ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺇﺫﻧﻪ؛ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﺫﻧﻪ ﻷﻧﻪ ﺩﺧﻞ ﺑﺈﺫﻥ؛ ﻭﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﻟﻢ ﻳﻤﻨﻊ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻧﻪ ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﺇﻻ ﺇﻥ ﺗﺤﻘﻖ‬ ‫ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﺩﺧﻞ‪.‬‬ ‫ﻣﻮﻫﻤﺎ ﺇﺫ ﻧﺎ ﻟﻪ‬ ‫‬‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺇﻥ ﺳﻤﻊ ﺍﻟﻤﺴﺘﺄﺫﻥ ﺻﻮ ﺗﺎ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ‬ ‫ﻓﻠﻪ ﺃﻥ ﻳﺪﺧﻞ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﺃﻭ ﺑﺎﻃﻞ‪.‬‬ ‫ﻭﺇﻥ ﺩﺧﻞ ﻃﻔﻞ ﺩﺍﺭ ﻏﻴﺮﻩ ﺑﻼ ﺇﺫﻥ ﻟﻢ ﻳﺠﺪ ﺭﺩﻩ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮﻩ ﺃﻥ‬ ‫ﻳﺪﺧﻞ ﺑﺈﺫﻧﻪ ﻷﻧﻪ ﺩﺧﻞ ﺑﻼ ﺇﺫﻥ)‪.(٢‬‬ ‫‪ ٥٦٤‬اﻹذن ‪ 3‬ل آ‪ 3‬اار إذن ‪ 3‬ل أو‪F‬‬ ‫ﻣﻦ ﺃﺫﻥ ﻟﻪ ﺑﺪﺧﻮﻝ ﺍﻟﺨﺰﺍﻧﺔ‪ ،‬ﺃﻱ‪ :‬ﺑﻴﺖ ﻓﻲ ﺑﻴﺖ‪ ،‬ﺃﻭ ﺳﺘﺮ ﻓﻲ ﺑﻴﺖ‪،‬‬ ‫ﺩﺧﻞ ﺍﻟﺪﺍﺭ ﺛﻢ ﺍﻟﺒﻴﺖ ﺛﻢ ﺍﻟﺨﺰﺍﻧﺔ‪ ،‬ﻭﺇﻥ ﻗﻴﻞ ﻟﻪ ﻣﻦ ﺧﺰﺍﻧﺔ‪ :‬ﺗﻌﺎﻝ‪ ،‬ﺩﺧﻠﻬﺎ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٩/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٩٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٤٦/٣‬ ‪.٤٧‬‬ ‫‪399‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﻻ ﻳﺼﻠﻪ ﺇﻻ ﺑﺪﺧﻮﻝ ﻏﻴﺮﻩ ﻭﻗﺪ ﺃﺫﻥ ﻟﻪ ﻷﻥ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﺸﻲﺀ‬ ‫ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻣﺜﻠﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺃﺩﺧﻞ ﺇﻟﻴﻚ؟ ﻓﻴﻘﻮﻝ‪ :‬ﺍﺩﺧﻞ ﻭﻫﻮ ﻓﻲ‬ ‫ﺍﻟﺴﻘﻒ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﺍﻟﺪﺍﺭ ﻭﻳﺼﻌﺪ ﺍﻟﺴﻘﻒ ﺍﻷﻭﻝ ﻣﻦ ﺣﻴﺚ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺇﻟﻰ ﺣﻴﺚ ﻛﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻘﻞ‪ :‬ﺇﻟﻴﻚ ﺃﻭ ﻧﺤﻮﻩ‬ ‫‬‫ﻳﺼﻌﺪ‪ ،‬ﺛﻢ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻭﺃﺫﻥ ﻟﻪ ﻓﻠﻴﺪﺧﻞ ﺇﻟﻰ ﺣﻴﺚ ﻻ ﻳﺮﻳﺐ ﺍﻟﻤﻨﻊ ﻭﻳﻘﻒ ﻋﻤﺎ ﺭﺍﺑﻪ ﺑﺎﻟﻤﻨﻊ ﺣﺘﻰ‬ ‫ﻳﺴﺘﺄﺫﻥ ﺇﻟﻴﻪ)‪.(١‬‬ ‫‪  H ٥٦٥‬اﻻ‪c‰a‬ان ‪!H D%‬ار ا‪ 3‬ل‬ ‫ﻣﻦ ﻳﺨﺘﻠﻒ ﻟﺒﻴﺖ ﻏﻴﺮﻩ ﻟﺤﺎﺟﺔ ﺑﺪﺧﻮﻝ ﻭﺧﺮﻭﺝ ﻓﻬﻞ ﻳﻜﻔﻴﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺫﻥ ﻟﻪ ﻋﻠﻰ ﺗﻜﺮﺭ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺨﺮﻭﺝ‪،‬‬ ‫ﻻ ﺇﻥ ﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ‬ ‫ﻣﺜﻼ ﻳﺘﺠﺮﺩﻥ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻓﻼ ﻳﻜﻔﻴﻪ ﺍﻷﻭﻝ؟ ﺃﻭ ﻳﺠﺪﺩ‬ ‫‬ ‫ﺩﺧﻮﻻ ﻓﻴﻪ ﺃﻱ ﻓﻲ ﺍﻟﺒﻴﺖ؟ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﺃﺭﺍﺩ‬ ‫ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪.‬‬ ‫ﻭﻛﺬﺍ ﻋﺎﻣﻞ ﻵﺧﺮ ﻓﻲ ﺑﻴﺖ ﻭﺇﻥ ﺑﻼ ﺃﺟﺮ ﺇﻥ ﻟﻢ ﻳﺸﻐﻞ ﺑﻐﻴﺮ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻫﻞ‬ ‫ﻳﺠﺪﺩﻩ ﺇﻥ ﺧﺮﺝ ﻭﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ؛ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﻐﻴﺮ ﺫﻟﻚ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻼ ﻋﻠﻢ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺃﻭ ﻣﻦ ﻓﻴﻪ ﺑﺒﻘﺎﺋﻪ ﻋﻠﻰ ﺍﺭﺗﻘﺎﺑﻪ ﻓﻔﻴﻪ ﺍﻟﺨﻼﻑ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﻐﻞ ﺑﻐﻴﺮ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻟﻢ ﻳﺠﺰ ﺍﻟﺪﺧﻮﻝ ﺇﻻ ﺑﺈﺫﻥ ﺁﺧﺮ‪ ،‬ﻣﺜﻞ ﺃﻥ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﺤﺼﻞ‬ ‫‬‫ﻳﺨﺮﺝ ﻓﻲ ﺣﺎﺟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺣﻮﺍﺋﺞ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬‬ ‫ﻗﻮﻻ‬ ‫ﺃﻧﻪ ﺇﻥ ﻗ ‪‬ﻞ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻐﻴﺮﻩ ﺑﻘﺪﺭ ﻣﺎ ﻻ ﻳﺘﻮﻫﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻧﻪ ﻻ ﻳﺮﺟﻊ‪ ،‬ﻟﻢ ﻳﺤﺘﺞ‬ ‫ﻟﺘﺠﺪﻳﺪ ﺍﻹﺫﻥ ﻭﺇﻻ ﺟﺪﺩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٩٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٤٧/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٩١/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٤٦/٣‬ ‪.٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪400‬‬ ‫‪ ٥٦٦‬اﻻ‪S5‬ع  ت ام‬ ‫ﻻ ﻳﻨﺘﻔﻊ ﺑﺒﻴﻮﺕ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻳﻠﺰﻡ ﺗﻐﺮﻡ ﺍﻟﻘﻴﻤﺔ ﻟﻠﻤﻨﺘﻔﻊ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻈﻞ‬ ‫ﻗﻬﺮﺍ ﻻ ﻳﺴﺘﻈﻞ ﺃﺣﺪ‬ ‫ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﻭﺇﻥ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺃﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ‬ ‫ﺑﻈﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﺃﺟﻴﺰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻈﻞ ﻣﻦ ﺧﺎﺭﺝ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫‪ ٥٦٧‬ا‪ 3‬ل ذن ا‪ V.A‬وا‪+‬اب‬ ‫ﻏﺼﺒﺎ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺃﺩ‪‬ﻯ ﻟﺼﺎﺣﺐ‬ ‫‬‫ﻻ ﻳﺪﺧﻞ ﺑﺈﺫﻥ ﻣﺴﺘﺮﺍﺏ ﺃﻧﻪ ﺩﺧﻞ ﺑﻼ ﺇﺫﻥ ﺃﻭ‬ ‫ﺍﻟﺒﻴﺖ ﻣﺎ ﺍﺳﺘﻨﻔﻊ ﺑﺒﻴﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺭﺍﺏ ﺍﻟﺪﺍﺧﻞ ﺳﺎﻛﻦ ﺍﻟﺒﻴﺖ ﺃﻭ ﻣﻦ ﻫﻮ ﺑﻴﺪﻩ ﺃﻧﻪ‬ ‫ﺗﻤﻠﻜﻪ ﺃﻭ ﻛﺎﻥ ﺑﻴﺪﻩ ﻋﻠﻰ ﻭﺟﻪ ﻏﺼﺐ ﺃﻭ ﺭﺑﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻳﻌﻄﻲ ﻣﺎ ﺍﺳﺘﻨﻔﻊ‬ ‫ﻟﺼﺎﺣﺒﻪ ﺇﺫﺍ ﻋﻠﻤﻪ‪ ،‬ﻭﻟﻠﻔﻘﺮﺍﺀ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻤﻪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺑﺈﺫﻥ ﻟﻤﻦ ﺍﺳﺘﺄﺫﻥ ﻟﻨﻔﺴﻪ‬ ‫ﻓﻲ ﺑﻌﺾ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﺇﻥ ﺑﻠﻔﻆ ﺑﺼﻴﻐﺔ ﺍﻟﺠﻤﻊ ﻓﺄﺫﻥ ﺩﺧﻠﻮﺍ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﺄﺫﻥ‬ ‫ﺑﺼﻴﻐﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻫﻤﺎ ﺍﺛﻨﺎﻥ ﺩﺧﻼ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﻴﻦ ﻟﻢ ﻳﺪﺧﻠﻮﺍ ﻷﻧﻪ ﻟﻢ‬ ‫ﻳﺆﺫﻥ ﻟﻬﻢ‪ ،‬ﻭﻻ ﺍﺛﻨﺎﻥ ﺇﺫ ﻟﻢ ﻳﻤﻴﺰﺍ ﺇﻻ ﺇﻥ ﻋﻨﺎﻫﻤﺎ ﺍﻟﻤﺴﺘﺄﺫﻥ ﺑﺄﻥ ﻋﻨﻰ ﻧﻔﺴﻪ ﻭﺁﺧﺮ‬ ‫ﻣﻌﻴ ﻨﺎ ﻓﻠﻪ ﻋﻨﺎﻳﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﻟﻪ ﻋﻨﺎﻳﺘﻪ ﺇﺫﺍ ﺧﺼﻬﺎ ﻓﻲ ﺟﻤﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻐﺔ ﺍﻟﻤﺴﺘﺄﺫﻥ‬ ‫ﻓﺼﺎﻋﺪﺍ‪،‬‬ ‫‬‫ﺍﺳﺘﻮﺍﺀ ﺻﻴﻐﺔ ﺍﻻﺛﻨﻴﻦ ﺑﺼﻴﻐﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻛﻠﻐﺘﻨﺎ ﺍﻟﺒﺮﺑﺮﻳﺔ ﺩﺧﻞ ﺑﻬﺎ ﺍﺛﻨﺎﻥ‬ ‫ﺃﻳﻀﺎ ﻛﻤﺎ ﺍﺳﺘﺄﺫﻥ‬ ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺬﻱ ﻳﺴﺘﺄﺫﻥ ﺩﺧﻮﻝ ﻣﻦ ﻟﻢ ﺗﺸﻤﻠﻪ ﻋﺒﺎﺭﺗﻪ ﺍﺳﺘﺄﺫﻥ ﻟﻪ ‬ ‫ﻋﻤﺮ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﻗﻮﻡ ﻓﺄﺫﻧﻮﺍ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻣﻦ ﻣﻌﻲ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻣﻌﻚ)‪.(٢‬‬ ‫‪ ٥٦٨‬ا‪ 3‬ل ذن ‪3 6# /‬رج ا€‬ ‫‬ ‫ﻣﻜﻔﻮﻻ ﻟﺮﺏ‬ ‫ﻻ ﻳﺪﺧﻞ ﺑﺈﺫﻥ ﻃﻔﻞ ﺇﻥ ﻭﺟﺪ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺑ ﻨﺎ ﺃﻭ‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﺑﻌﺒﺪﻩ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﺄﻣﺮﻫﻤﺎ ﺑﺎﻟﺪﺧﻮﻝ ﻭﻳﺴﺘﺄﺫﻧﺎ ﻋﻠﻴﻪ‪،‬‬ ‫ﺃﻱ‪ :‬ﻳﻄﻠﺒﺎ ﻟﻪ ﺍﻹﺫﻥ ﻣﻤﻦ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﺬﺍ ﻗﻴﻞ ﻃﻔﻞ ﻏﻴﺮ ﺭﺏ ﺍﻟﺒﻴﺖ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩١/٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩١/٥‬ ‪.٣٩٢‬‬ ‫‪401‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﺪﺧﻠﻮﻥ ﻓﻴﺄﺫﻧﻮﻥ ﻟﻪ ﺑﺮﺃﻳﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﻟﻪ‬ ‫ﺍﻹﺫﻥ ﻣﻤﻦ ﻓﻲ ﺍﻟﺒﻴﺖ ﻓﻠﻪ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻧﻬﻢ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻨﻊ ﻣﻤﻦ ﻓﻲ‬ ‫ﺍﻟﺒﻴﺖ ﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻗﺪ ﺳﻤﻌﻮﺍ ﺇﺫﻥ ﻫﺆﻻﺀ‪ ،‬ﻭﻳﻔﻌﻞ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺴﺘﺘﺮﻭﺍ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻥ ﻣﻦ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻓﻠﻪ ﺍﻹﺫﻥ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺃﻥ ﺃﻫﻞ‬ ‫ﺍﻟﺒﻴﺖ ﺇﺫﺍ ﺳﻤﻌﻮﺍ ﺇﺫﻧﻬﻢ ﻭﻟﻢ ﻳﻨﻜﺮﻭﺍ ﻓﺬﻟﻚ ﺇﺟﺎﺯﺓ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﺃﻭ ﺩﺧﻠﻮﺍ‪.‬‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﻋﻠﻰ ﺣﺮﻳﻢ ﺃﺣﺪ ﺑﺈﺫﻥ ﻃﻔﻞ ﺃﻭ ﻋﺒﺪ ﺇﺫﺍ ﺧﺎﻑ ﻛﺮﺍﻫﺔ ﻣﻦ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻌﻴﺎﻝ ﺃﻭ ﻓﺘﻨﺔ ﺃﻭ ﺭﻳﺒﺔ ﺃﻭ ﺗﻬﻤﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﺫﻥ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﻤﻠﻮﻙ ﻋﻠﻰ‬ ‫ﺃﺑﻴﻪ ﺃﻭ ﺳﻴﺪﻩ ﺃﻭ ﺣﻴﺚ ﻛﺎﻥ ﺃﺣﺪ ﺇﺫﺍ ﺃﺫﻧﻮﺍ ﻓﻲ ﺍﻟﻈﻬﻴﺮﺓ ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺃﻭ ﻗﺒﻞ‬ ‫ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻷﻧﻬﻤﺎ ﻻ ﻳﺪﺧﻼﻥ ﺣﻴﻨﺌﺬ ﺑﻼ ﺇﺫﻥ ﻓﻼ ﻳﺄﺫﻧﻮﻥ‪ ،‬ﺳﻮﺍﺀ ﺃﻣﺮﺍ‬ ‫‬ ‫ﺩﺍﺧﻼ ﻓﺄﻣﺮﺍ‪ ،‬ﺇﻻ ﺇﻥ ﺳﻜﻦ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺃﻥ ﻣﻦ ﻓﻲ ﺍﻟﺒﻴﺖ‬ ‫ﺑﺎﻟﺪﺧﻮﻝ ﻟﻴﺄﺫﻧﺎ ﺃﻭ ﻛﺎﻧﺎ‬ ‫ﺳﻤﻊ ﺇﺫﻧﻪ ﻭﻟﻢ ﻳﻨﻜﺮ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻋﺒﺪ ﺭﺏ ﺍﻟﺒﻴﺖ ﺃﻭ ﻃﻔﻠﻪ ﻭﻻ ﻋﺒﺪ‬ ‫ﻏﻴﺮ ﺭﺏ ﺍﻟﺒﻴﺖ ﻭﻻ ﻃﻔﻞ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻋﺼﻰ ﻭﻏﺮﻡ‪ ،‬ﺇﻻ ﺇﻥ ﺍﺳﺘﻌﻤﻠﻬﻤﺎ‬ ‫ﺑﺎﻟﺪﻻﻟﺔ ﺃﻭ ﻓﻲ ﻣﻨﻔﻌﺔ ﺭﺑﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺳﻴﺪﻩ ﻭﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺃﺧﺬ ﺍﻟﻤﺎﺀ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺒﺌﺮ ﻭﻣﻌﺮﻭﻓﻬﻤﺎ)‪.(١‬‬ ‫‪ ]H ٥٦٩‬اﻹذن ‪ K%‬ا‪ $‰`+‬أو ‪6y C#‬ء‬ ‫ﺇﻥ ﻗﺎﻝ ﺭﺏ ﺑﻴﺖ ﻟﻤﺴﺘﺄﺫﻥ‪ :‬ﺍﺩﺧﻞ ﺇﻥ ﺷﺌﺖ ﺩﺧﻞ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﻟﻪ‬ ‫ﺍﻣﺮﺃﺓ ﻣﻨﻪ‪ :‬ﺍﺻﺒﺮ ﺣﺘﻰ ﺃﻏﻄﻲ ﺭﺃﺳﻲ ﺃﻭ ﻣﺎ ﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﺛﻢ ﺍﺩﺧﻞ‪ ،‬ﺩﺧﻞ ﺇﻥ ﺻﺒﺮ‬ ‫ﻗﺪﺭ ﻣﺎ ﻳﺼﺢ ﻓﻴﻪ ﺃﻧﻬﺎ ﻗﺪ ﻏﻄﺘﻪ‪ ،‬ﺃﻭ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﻗﺪ ﻏﻄﻴﺘﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﻌﺪ ﻗﻮﻟﻬﺎ‪:‬‬ ‫ﺍﺩﺧﻞ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺍﺻﺒﺮ ﺣﺘﻰ ﺃﻏﻄﻲ ﻭﺟﻬﻲ ﺃﻭ ﻛﻔﻲ ﻓﻠﻪ ﺃﻥ ﻻ ﻳﺼﺒﺮ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﺍﻟﻨﻈﺮ‬ ‫ﻭﻳﺪﺧﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻟﻌﻞ ﻓﻲ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻬﺎ ﺯﻳﻨﺔ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٢/٥‬ ‪ ،٣٩٣‬ﺍﻹﻳﻀﺎﺡ ‪ ٤٧/٣‬ ‪.٤٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪402‬‬ ‫ﻟﻮﺟﻬﻬﺎ ﺃﻭ ﻛﻔﻬﺎ ﺇﻻ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻓﻴﻬﻤﺎ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺠﻮﺯ‬ ‫ﺍﻟﺘﻲ ﻻ ﺗﺸﺘﻬﻰ ﻭﻧﺤﻮﻫﺎ ﺑﺪﻭﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺴﺘﺮ ﻣﺎ ﻳﺤﻞ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻨﻬﺎ‪.‬‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬ﺃﻭ‬‫‬ ‫ﻗﻠﻴﻼ‪ ،‬ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﺍﺻﺒﺮ ‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﺣﺘﻰ ﺗﺄﺫﻥ ﻟﻪ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺍﺻﺒﺮ‬ ‫ﻗﺎﻟﺖ‪ :‬ﺍﺻﺒﺮ ﻟﻠﺠﻬﻞ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺕ ﻟﻪ ﺑﻤﻌﻠﻮﻡ ﻣﻦ ﻭﻗﺖ ﺃﻭ ﻋﻤﻞ ﺃﻭ‬ ‫ﻏﻴﺮﻫﻤﺎ ﻓﻠﻪ ﺍﻟﺪﺧﻮﻝ ﺇﺫﺍ ﺗ ‪‬ﻢ ﻣﻘﺪﺍﺭ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺘﻮﺭﻉ ﺃﻥ ﻳﺼﺎﺩﻑ ﻣﺎ ﻻ ﻳﺠﻮﺯ)‪.(١‬‬ ‫‪ / ٥٧٠‬أ‬ ‫‪ 6k%‬ا] ‪ 3‬ل ا€ ‪y K/‬ء‬ ‫ﻫﻞ ﺃﻥ ﻗﺎﻝ ﻟﻪ ﺭﺑﻪ ﺍﺩﺧﻞ ﺑﻴﺘﻲ ﻣﺘﻰ ﺷﺌﺖ‪ ،‬ﻻ ﻳﺪﺧﻠﻪ ﺣﺘﻰ ﻳﺴﺘﺄﺫﻥ؟ ﻟﻌﻠﻪ‬ ‫ﻭﺍﺣﺪﺍ ﺇﻥ ﻗﺎﻝ‪ :‬ﺍﺩﺧﻞ‬ ‫‬‫ﻣﻔﺘﺎﺣﺎ ﺩﺧﻞ ﺑﻼ ﺇﺫﻥ ‬ ‫ﻗﻮﻻ‬‫‬‫ﺣﺪﺙ ﻓﻴﻪ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ‬ ‫ﻛﻠﻤﺎ ﺷﺌﺖ‪ ،‬ﺃﻭ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺪﺧﻠﻪ ﻣﺘﻰ ﺷﺎﺀ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺃﺣﺪ ﻭﺇﻥ ﺑﺪﻭﻧﻪ؟‬ ‫ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻷﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺣﻖ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﻗﺪ ﺃﺫﻥ‬ ‫ﻋﻤﻮﻣﺎ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻨﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﺒﻴﺖ ﺃﺣﺪ‪.‬‬ ‫‬ ‫‬ ‫ﺩﺧﻮﻻ ﺃﻭ ﻷﻧﺎﺱ ﻣﺨﺼﻮﺻﻴﻦ ﻭﺧﻼ ﺑﻴﺘﻪ‬ ‫ﻭﺇﺫﺍ ﻋﻴﻦ ﻭﻗ ﺘﺎ ﻟﻜﻞ ﻣﻦ ﺃﺭﺍﺩ‬ ‫ﻟﺬﻟﻚ ﻓﺎﻟﺼﻮﺍﺏ ﺟﻮﺍﺯ ﺍﻟﺪﺧﻮﻝ ﺣﻴﻨﺌﺬ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺑﻌﺾ ﻣﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪ ﺍﺳﺘﺄﺫﻥ‬ ‫‬‫ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﻮﻗﺖ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺍﺛﻨﺎﻥ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻛﻞ ﺑﻴﺖ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺛﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻻﻧﻜﺸﺎﻑ‬ ‫ﻛﺎﻟﺮﺟﻞ ﻭﻣﺤﺎﺭﻣﻪ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻭﺃﺯﻭﺍﺟﻪ ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺑﺈﺫﻧﻬﻢ‪.‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻀﻴﻒ ﺇﻥ ﺧﻠﻰ ﺑﻴﺘﻪ ﻷﺿﻴﺎﻓﻪ ﺟﺎﺯ ﻟﻜﻞ ﻣﻦ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺒﻴﺖ ﻭﺍﻷﺿﻴﺎﻑ‪ ،‬ﻭﺍﻷﺻﻞ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﺑﻼ ﺇﺫﻥ ﺇﻻ ﺇﻥ ﺃﻳﻘﻦ ﺃﻥ ﻓﻴﻪ‬ ‫)‪(٢‬‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٣/٥‬ ‪ ،٣٩٤‬ﺍﻹﻳﻀﺎﺡ ‪.٤٨/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٤/٥‬ ‪ ،٣٩٥‬ﺍﻹﻳﻀﺎﺡ ‪.٤٨/٣‬‬ ‫‪403‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫‪ ٥٧١‬د‪ 3‬ل ا€ ﻻ‪ $‬دون ا‪c‰a‬ان‬ ‫ﺇﻥ ﻟﻢ ﻳﺤﻀﺮ ﺭﺏ ﺍﻟﺒﻴﺖ ﺟﺎﺯ ﻟﻤﻦ ﺩﻝ ﻋﻠﻴﻪ ﺩﺧﻮﻟﻪ ﺑﺪﻭﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺇﺫﺍ ﻟﻢ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻳﻜﻦ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻳﻔﺮﺡ ﺑﺎﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺣﻀﺮ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‬ ‫ﺣﺎﺿﺮﺍ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻓﻼ ﻧﺤﺐ ﺃﻥ ﻳﺪﺧﻞ ﺑﺎﻟﺪﻻﻟﺔ‪ ،‬ﻭﻗﺪ‬ ‫‬‫ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺣﻀﺮ ﻣﻦ ﻳﺄﺫﻥ ﻟﻪ‪ ،‬ﻭﻳﺄﺫﻥ ﻟﺪﺍﺧﻠﻪ ﺃﺫﻥ ﻟﻪ ﻣﻦ ﺧﺎﺭﺝ ﺃﻭ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻳﺄﺫﻥ‬ ‫ﻣﻦ ﺩﻝ ﻟﻤﺮﻳﺪ ﺩﺧﻮﻟﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺪﺧﻞ ﻭﻻ ﻳﺄﺫﻥ ﺑﺎﻟﺪﻻﻟﺔ ﺣﻀﺮ ﺃﻭ ﻟﻢ ﻳﺤﻀﺮ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ‬ ‫ﺍﻟﺪﺍﺧﻞ ﺍﺳﺘﻨﺎ ﺩﺍ ﺇﻟﻰ ﺃﺫﻥ ﻣﻦ ﺃﺩﻝ ﻣﻄﻠﻘﺎ ﻛﺎﻥ ﻏﻴﺮ ﺃﻣﻴﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﻭﻟﻮ ﺟﺎﺯ‬ ‫ﻟﻪ ﺍﻹﺫﻥ ﺑﺎﻟﺪﻻﻟﺔ ﺍﺣﺘﻴﺎﻃ ﺎ‪ ،‬ﻷﻥ ﺑﺎﺏ ﺍﻟﺪﻻﻟﺔ ﺿﻌﻴﻒ ﺳﺮﻳﻊ ﺍﻟﺒﻄﻼﻥ ﻳﺘﻐﻴﺮ‬ ‫ﺑﺘﻐﻴﺮ ﺍﻟﻘﻠﺐ ﺑﺸﻲﺀ ﻣﺎ‪ ،‬ﻭﻷﻧﻪ ﻏﻴﺮ ﻣﺘﻴﻘﻦ‪ ،‬ﻭﻷﻥ ﻫﺬﺍ ﺍﺩﻋﺎﺀ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﺃﻥ‬ ‫ﺻﺎﺣﺒﻪ ﻳﺮﺿﻰ ﺑﺈﺑﺎﺣﺘﻪ ﺇﻳﺎﻩ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ‬ ‫ﻻﺩﻋﻰ ﺭﺟﺎﻝ ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﻦ ‪‬ﺍﺩﻋﻰ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫‪‬‬ ‫ﻣﻦ ﺃﻧﻜﺮ«)‪.(١‬‬ ‫ﻭﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﺑﺪﻻﻟﺘﻪ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ؛ ﻻﻃﻤﺌﻨﺎﻥ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﺩﻋﻮﺍﻩ‬ ‫ﺻﺤﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻤﻨﻊ ﻣﻦ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺍﻟﺪﺍﻝ ﻣﻦ ﺩﻝ ﻓﺪﺧﻞ‪ ،‬ﻓﺄﻣﺮ ﻣﻦ ﻳﺪﺧﻞ ﻓﻼ ﻳﺠﻮﺯ ﻟﻤﻦ ﻳﺪﺧﻞ‬ ‫‬ ‫ﺩﺍﺧﻼ ﺑﺈﺫﻧﻪ‬ ‫ﺑﺈﺫﻧﻪ ﺇﻥ ﻋﻠﻢ ﺃﻥ ﺩﺧﻮﻟﻪ ﺩﻻﻟﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺣﺘﻰ ﻛﺎﻥ‬ ‫ﻓﻠﻴﺨﺮﺝ)‪.(٢‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﻓﻲ ﺍﻷﻗﻀﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻷﻗﻀﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﺡ‪.٤٣٩٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٥/٥‬ ‪ ،٣٩٦‬ﺍﻹﻳﻀﺎﺡ ‪.٤٩/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪404‬‬ ‫‪ ٥٧٢‬ا‪ 3‬ل ذن ا‪ +‬ٴ ‪ K% +H‬ا€‬ ‫ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﻣﻦ ﺑﻴﺪﻩ ﺑﻴﺖ ﻏﻴﺮﻩ ﺑﻜﺮﺍﺀ ﺃﻭ ﻋﺎﺭﻳﺔ ﺃﻭ ﺇﻣﺴﺎﻙ‪ ،‬ﺑﺄﻥ‬ ‫ﻳﻜﻮﻥ ﺑﻴﺪﻩ ﻳﺴﻜﻨﻪ ﺃﻭ ﻳﻜﺮﻳﻪ ﻟﻐﻴﺮﻩ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ ﺑﺴﻜﻨﺎﻩ ﺃﻭ ﻛﺮﺍﺋﻪ ﻣﺎﻟﻪ ﻋﻠﻰ‬ ‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻹﻣﺴﺎﻙ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺪﻩ ﻳﺤﻔﻈﻪ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﺃﻥ ﻳﺮﻳﺪ ﺑﻪ‬ ‫ﺃﻥ ﻳﻤﺴﻜﻪ ﻟﻴﺴﺘﻨﻔﻊ ﺑﻪ ﺑﻤﺎ ﺷﺎﺀ ﻣﻦ ﺳﻜﻨﻰ ﻭﻛﺮﺍﺀ ﻭﺃﺧﺬ ﺃﺟﺮﺓ ﺍﻟﻜﺮﺍﺀ ﻭﺧﺰﺍﻧﺔ‬ ‫ﻣﺎﻝ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻨﺎﻓﻊ‪.‬‬ ‫ﻭﺃﻥ ﻳﺮﻳﺪ ﻣﺎ ﻳﻌﻢ ﺫﻟﻚ ﻛﻠﻪ ﻭﻫﻮ ﺃﺣﺴﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﺑﺈﺫﻥ ﺭﺑﻪ ﺇﻥ ﻛﺎﻥ‬ ‫ﺩﺍﺧﻠﻪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻲ ﺑﻴﺖ ﻣﺮﻫﻮﻥ ﺑﺈﺫﻥ ﺭﺍﻫﻨﻪ ﺇﺫ ﻟﻢ ﻳﻤﻠﻚ ﺗﺼﺮﻓﺎ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻳﻀﺎ ﺑﺈﺫﻥ ﺍﻟﻤﺮﺗﻬﻦ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺪﺧﻮﻝ ﻣﻨﻔﻌﺔ ﻟﻠﺮﻫﻦ ﻓﺬﺍﻙ‪،‬‬ ‫ﻳﺪﺧﻞ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻳﺪﺧﻞ ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻔﻌﺔ ﻟﻠﺪﺍﺧﻞ ﺃﻭ ﻟﻠﻤﺮﺗﻬﻦ ﺍﻧﻔﺴﺦ ﺍﻟﺮﻫﻦ ﺃﻭ ﺃﺳﻘﻂ ﺫﻟﻚ ﻣﻦ ﺩﻳﻨﻪ)‪.(١‬‬ ‫‪ ٥٧٣‬ا‪ 3‬ل ذن ‪ V.‬ا€ و‪# / 6F5‬‬ ‫‬ ‫ﺩﺍﺧﻼﺃﻱ‪ :‬ﻣﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺇﻥ ﺃﻣﺮ ﺑﺎﻟﺪﺧﻮﻝ ﺻﺎﺣﺐ ﺑﻴﺖ ﺑﻤﻠﻜﻪ ﺧﺎﺭﺝ ﻣﻨﻪ‬ ‫ﻓﻴﻪﻓﻨﻬﺎﻩ ﻣﻦ ﻓﻴﻪ ﻓﻼ ﺷﻐﻞ ﺑﻨﻬﻴﻪ ﺑﻌﺪ ﺇﺫﻥ ﺭﺑﻪ ﻷﻥ ﺍﻟﻨﺎﻫﻲ ﻟﻴﺲ ﺑﺴﺎﻛﻨﻪ‪ ،‬ﻓﻠﻮ‬ ‫ﻛﺎﻥ ﺳﺎﻛﻨﻪ ﻟﻮﺟﺐ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﻨﻬﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻵﻣﺮ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻏﻴﺮ‬ ‫ﺳﺎﻛﻦ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻲ ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﻬﺎﻩ ﺭﺏ ﺍﻟﺒﻴﺖ ﻭﻳﺄﻣﺮ ﺳﺎﻛﻨﻪ‪،‬‬ ‫ﻭﻳﻨﻈﺮ ﻟﻤﻦ ﻟﻪ ﺍﻟﺒﻴﺖ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪ ٥٧٤‬إذن أ ا و‪ N‬دون اﻵ‪3‬‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫‬‫ﻻ ﺑﺈﺫﻥ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺇﻥ ﻟﻢ ﻳﺮﺽ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﻴﺖ‬ ‫ﻭﻟﻮ ﺗﻔﺎﺿﻼ ﻓﻲ ﺷﺮﻛﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﺫﻥ ﻣﻦ ﺻﺎﺣﺐ ﺍﻷﻛﺜﺮ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺤﺬﺭ ﻣﺎ ﻳﻘﻊ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٦/٥‬ ‪ ،٣٩٧‬ﺍﻹﻳﻀﺎﺡ ‪.٤٩/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩٧/٥‬‬ ‫)‪ (٣‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﺳﺘﺌﺬﺍﻥ ﺯﻭﺟﻬﺎ ﺇﻥ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺪﺧﻞ ﺇﻟﻴﻪ ﻣﻦ ﺗﻌﻠﻢ ﺃﻥ ﺯﻭﺟﻬﺎ ﻳﻜﺮﻩ ﺩﺧﻮﻟﻪ‪= ،‬‬ ‫‪405‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻣﻦ ﺍﻟﺒﻴﻦ ﺑﻴﻦ ﺍﻟﺰﻭﺝ ﻭﺯﻭﺟﺘﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺄﺫﻥ ﻟﻤﻦ ﻳﺪﺧﻞ ﺑﻴﺘﻬﺎ ﺇﻥ ﻛﺮﻫﻪ‬ ‫ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺳﻜﻦ ﻋﻴﺎﻝ ﻓﻲ ﺑﻴﺖ ﺃﻭ ﺩﺍﺭ ﻭﺃﺫﻥ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻤﻦ ﻳﺪﺧﻞ ﻭﻫﻮ‬ ‫ﺧﺎﺭﺝ ﺩﺧﻞ ﻭﻳﻌﻤﻞ ﺷﻴ ﺌﺎ ﻳﻌﻠﻢ ﻣﻦ ﻫﻮ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻟﺪﺍﺭ ﺩﺧﻮﻟﻪ‬ ‫ﻭﻳﺼﺪﻗﻮﻧﻪ ﺇﻥ ﻗﺎﻝ‪ :‬ﺃﺫﻥ ﻟﻲ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﺃﻭ ﻣﻦ ﺩﺍﺧﻞ ﻓﻲ ﻗﺮﺏ ﺍﻟﺒﺎﺏ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺘﺒ ‪‬ﻴﻦ ﻓﻴﻪ ﻛﺬﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺪﺧﻞ ﺑﺈﺫﻥ ﺧﺎﺭﺝ ﻣﻄﻠﻘﺎ ﺇﻥ ﻛﺎﻥ ﺃﺣﺪ‬ ‫ﻓﻲ ﺩﺍﺧﻠﻪ ﻣﻦ ﻋﻴﺎﻝ)‪.(١‬‬ ‫‪ ٥٧٥‬د‪ 3‬ل ا € ‪%‬ه ‪ A‬إذ‪5‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﺴﻴﺪ ﺩﺧﻮﻝ ﺑﻴﺖ ﻋﺒﺪﻩ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﻪ ﻭﻟﻮ ﻧﻬﺎﻩ ﺍﻟﻌﺒﺪ ﻋﻦ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﺃﻱ‪ :‬ﻭﻟﻮ ﻧﻬﻰ ﺍﻟﻌﺒﺪ ﺳﻴﺪﻩ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺍﻷﻣﺮ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺠﻮﺍﺯ ﺇﻃﻼﻕ‬ ‫ﺍﻟﻨﻬﻲ ﻣﻦ ﺍﻷﺩﻧﻰ ﻟﻸﻋﻠﻰ‪ ،‬ﻭﺗﺴﻤﻴﺘﻪ ﺩﻋﺎﺀ ﺗﺄﺩﺏ ﻟﻐﻮﻱ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺒﻴﺖ‬ ‫ﺯﻭﺟﺔ ﺍﻟﻌﺒﺪ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻤﻦ ﻳﺴﺘﺘﺮ ﻣﻦ ﺍﻟﺴﻴﺪ ﻭﻟﻮ ﻣﺤﺮﻣﺔ ﻷﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺴﺘﺮ‬ ‫ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﻣﻨﻌﻮﺍ ﻟﻢ ﻳﻜﺘﺮﺙ ﺑﻤﻨﻌﻬﻢ ﻓﻠﻴﻤﻜﺚ ﻗﺪﺭ‬ ‫ﻣﺎ ﻳﺴﺘﺮ ﻣﻦ ﻓﻴﻪ ﻭﻳﻌﻠﻤﻬﻢ ﺑﺪﺧﻮﻟﻪ ﻓﻴﺪﺧﻞ‪ ،‬ﻻ ﺇﻥ ﺃﻣﺮ ﺍﻟﻌﺒﺪ ﻭﻧﻬﻰ ﺍﻟﺴﻴﺪ‪،‬‬ ‫ﻭﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻟﻠﺴﻴﺪ ﺃﻭ ﺑﻜﺮﺍﺋﻪ ﺃﻭ ﺑﻮﺟﻬﻪ‪ ،‬ﻭﺇﻻ ﺑﺄﻥ ﻛﺎﻥ ﻟﻠﻌﺒﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﺎ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻛﺎﻥ ﻟﻐﻴﺮ ﺍﻟﺴﻴﺪ ﻭﻟﻐﻴﺮ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺎﻟﻨﻈﺮ‬ ‫ﻟﻠﻌﺒﺪ ﻷﻧﻪ ﺍﻟﺴﺎﻛﻦ)‪.(٢‬‬ ‫= ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺣﺎﻻﺕ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻴﻨﻲﺷﺎﺭﺡ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺪﺍﻋﻲ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻛﺎﻹﺫﻥ ﻟﺸﺨﺺ ﻓﻲ ﺩﺧﻮﻝ ﻣﻮﺿﻊ ﻣﻦ‬ ‫ﺣﻘﻮﻕ ﺍﻟﺪﺍﺭ ﺍﻟﺘﻲ ﻫﻲ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺩﺍﺭ ﻣﻨﻔﺮﺩﺓ ﻋﻦ ﻣﺴﻜﻨﻬﺎ‪ ،‬ﺃﻭ ﺍﻹﺫﻥ ﻟﺪﺧﻮﻝ ﻣﻮﺿﻊ ﻣﻌﺪ‬ ‫ﻟﻠﻀﻴﻔﺎﻥ‪ ،‬ﻓﻼ ﺣﺮﺝ ﻓﻲ ﺍﻹﺫﻥ ﺑﺬﻟﻚ ﻷﻥ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻣﺴﺘﺜﻨﺎﺓ ﻓﻲ ﺍﻟﺸﺮﻉ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٥٢/٣‬ ‪.١٥٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٧/٥‬ ‪.٣٩٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٨/٥‬ ‪.٣٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪406‬‬ ‫)‪(١‬‬ ‫‪ ٥٧٦‬اﻻ‪c‰a‬ان ‪ 6#‬ا‪ 3‬ل ‪ K%‬ا‪+‬رم‬ ‫ﻻ ﻳﺪﺧﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﺧﺘﻪ ﻭﺃﻣﻬﺎﺗﻪ ﻭﻋﻤﺎﺗﻪ ﻭﺧﺎﻻﺗﻪ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻻ ﻳﺒﺎﺡ ﺍﻟﺪﺧﻮﻝ ﺑﺪﻭﻥ ﺍﻹﺫﻥ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺭﺏ ﺍﻟﺒﻴﺖ‪،‬‬ ‫ﻭﺍﺧﺘﻴﺮ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﻟﻪ ﻣﺴﺎﻛﻨﺘﻪ ﻣﻌﻪ ﺟﺎﺯﺕ ﺇﺑﺎﺣﺘﻪ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺳﻜﻦ ﻣﻊ‬ ‫ﻣﺤﺎﺭﻣﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻟﻜﻦ ﻧﺪﺏ ﻟﻪ ﺃﻥ ﻳﺘﻨﺤﻨﺢ ﺃﻭ ﻳﺘﻜﻠﻢ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‬ ‫ﺣﺬﺭﺍ ﻣﻦ ﻣﻔﺎﺟﺄﺓ ﻣﻜﺮﻭﻩ ﻧﻈﺮﻩ)‪.(٢‬‬ ‫ﻓﻴﺪﺧﻞ ‬ ‫‪ # V  / ٥٧٧‬اﻻ‪c‰a‬ان‬ ‫ﻳﺠﺐ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺑﻴﻮﺕ ﺍﻟﻐﻴﺮ ﺇﻥ ﺳﻜﻨﺖ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Á ﴿ :‬‬ ‫‪ÎÍ Ì Ë Ê É È Ç Æ Å Ä Ã Â‬‬ ‫‪] ﴾ Ó Ò Ñ Ð Ï‬ﺍﻟﻨﻮﺭ‪ ،[٢٧ :‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺃﻥ ﻗﻮﻟﻪ‪ :‬ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﺗﻨﺎﺯﻋﻪ ﺗﺴﺘﺄﻧﺴﻮﺍ ﻭﺗﺴﻠﻤﻮﺍ‪،‬‬ ‫‬‫ﺇﻻ ﺑﻴﻦ ﺍﺛﻨﻴﻦ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺄﻫﻠﻬﺎ ﻣﻦ ﺳﻜﻨﻬﺎ ﺃﻭ ﻛﺎﻧﺖ ﺑﻴﺪﻩ ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ ﻣﻠﻜ ﺎ ﻟﻪ‪ ،‬ﻭﻣﻌﻨﻰ‪:‬‬ ‫)‪ (١‬ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺑﻴﺘﻪ ﺃﺣﺪ ﻣﺤﺎﺭﻣﻪ‪ ،‬ﻛﺄﻣﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻣﻤﻦ ﻻ ﻳﺼﻠﺢ ﻟﻪ ﺃﻥ ﻳﺮﺍﻩ ﻋﺮﻳﺎ ﻧﺎ‪،‬‬ ‫ﻣﻦ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ‬ ‫ﻭﺍﺟﺒﺎ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻣﻦ ﺟﺤﺪ ﻭﺟﻮﺏ‬ ‫‬‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻨﺪﻫﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻳﻜﻔﺮ‪ ،‬ﻷﻧﻪ ﻣﻤﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻭﻳﺘﻔﻖ ﺍﻟﻤﺤﺮﻣﻮﻥ ﻟﻠﺪﺧﻮﻝﻋﻠﻰ ﺍﻟﻤﺤﺎﺭﻡ ﻭﻧﺤﻮﻫﻢﺇﻻ ﺑﺎﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﺃﻥ ﺣﺮﻣﺔ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺫﻭﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ﺃﻳﺴﺮ ﻣﻦ ﺗﺮﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻋﻠﻰ ﺍﻷﺟﻨﺒﻴﺎﺕ؛ ﻟﺠﻮﺍﺯ ﻧﻈﺮﻩ ﺇﻟﻰ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺼﺪﺭ ﻭﺍﻟﺴﺎﻕ ﻣﻦ ﺫﻭﺍﺕ ﻣﺤﺎﺭﻣﻪ ﺩﻭﻥ‬ ‫ﺍﻷﺟﻨﺒﻴﺎﺕ‪.‬‬ ‫ﻭﺃﺟﺎﺯ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﻣﺤﺎﺭﻣﻪ ﺍﻟﺬﻳﻦ ﻳﺴﻜﻨﻮﻥ ﻣﻌﻪ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﺸﻌﺮﻫﻢ ﺑﺪﺧﻮﻟﻪ ﺑﻨﺤﻮ ﺗﻨﺤﻨﺢ‪ ،‬ﻭﻃﺮﻕ ﻧﻌﻞ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻟﻴﺴﺘﺘﺮ ﺍﻟﻌﺮﻳﺎﻥ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٦/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٩٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٤٩/٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ ‪.٥٢٠/٥‬‬ ‫‪407‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺫﻟﻜﻢ ﺧﻴﺮ ﻟﻜﻢ‪ ،‬ﺃﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻣﻨﻔﻌﺔ ﻭﺍﺟﺒﺔ ﻟﻜﻢ ﻻ ﺗﺘﺮﻛﻮﻫﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻥ ﺍﻟﺒﺪﻥ ﻣﻨﻔﻌﺔ ﻟﻨﺎ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻭﺗﺮﻛﻪ ﺷﺮ‪ ،‬ﻓﺨﻴﺮ ﻟﻴﺲ‬ ‫‬ ‫ﻭﺻﻔﺎ‪ ،‬ﺃﻭ ﺃﺻﻠﻪ)‪.(١‬‬ ‫‪ ٥٧٨‬اﻻ‪c‰a‬ان ‪ y / € 6# ! / K%‬أو و‬ ‫ﻳﺴﺘﺄﺫﻥ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺎﻛﻦ ﻓﻲ ﺑﻴﺖ ﻣﻦ ﻭﺑﺮ ﺃﻭ ﺷﻌﺮ ﺃﻭ ﺟﻠﻮﺩ ﻭﻛﺬﺍ‬ ‫ﺍﻟﺨﺼﻮﺹ‪ ،‬ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻣﻘﻴﻞ ﻣﺴﺎﻓﺮ ﻭﻣﺒﻴﺘﻪ ﻣﺎ ﺩﺍﻡ ﻛﺬﻟﻚ‪ ،‬ﻏﻴﺮ ﺭﺍﺣﻞ ﻋﻦ‬ ‫ﻣﻘﻴﻠﻪ ﺃﻭ ﻣﺒﻴﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﻣﺎﻝ ﻭﺳﺘﺮ ﻭﻟﻮ ﺑﺮﺣﻞ ﺃﻭ ﻣﺘﺎﻉ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺎﺭﺯﻳﻦ‬ ‫ﻭﻻ ﻣﺎﻝ ﻟﻬﻢ ﻳﻨﺒﻐﻲ ﺳﺘﺮﻩ ﻓﻼ ﻳﻠﺰﻡ ﺍﺳﺘﺌﺬﺍﻧﻬﻢ‪ ،‬ﺇﻻ ﻣﺎ ﻳﺘﺄﺩﺏ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺑﻴﻨﻬﻢ‬ ‫ﺑﺪ ﻣﻦ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﻟﻮ ﺑﺮﺯ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺪﻝ‬ ‫ﺃﻭ ﺑﻴﻦ ﺃﻣﺘﻌﺘﻬﻢ‪ ،‬ﺛﻢ ﻇﻬﺮ ﺃﻧﻪ ﻻ ‬ ‫ﻋﻠﻴﻪ ﻛﻼﻣﻬﻢ‪.‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﺴﻔﻦ ﻷﻫﻠﻬﺎ ﻭﺍﻷﺟﻨﺔ ﺍﻟﻤﺰﺭﺑﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺇﻥ ﻟﻢ ﻳﻮﺍﺭﺃﻱ‪ :‬ﻳﺴﺘﺮ ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﺃﻫﻠﻪ ﺇﺫﺍ ﻗﻌﺪﻭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺎﻣﻮﺍ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ‪ ،‬ﻭﻣﻦ ﻓﻴﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ‬ ‫ﺑﺎﻷﻫﻞ ﻣﻦ ﻓﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﺣﻴﻂ ﺑﺠﻨﺔ ﺑﻘﺪﺭ ﺍﻟﻘﺪﻡ ﻭﺍﻟﺮﻛﺒﺔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺟﺎﺯ ﺩﺧﻮﻟﻪ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺣﻴﻂ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﻘﺎﻣﺔ ﺟﺎﺯ ﺩﺧﻮﻟﻪ ﺑﻼ ﺇﺫﻥ ﻣﺎ ﻟﻢ‬ ‫ﻳﻤﻨﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺣﻴﻂ ﺑﻪ ﻭﻟﻮ ﺑﻘﺼﻴﺮ ﻛﺸﺒﺮ ﺃﻭ ﺃﻗﻞ ﻟﻢ ﻳﺪﺧﻞ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﻥ ﺃﺣﻴﻂ ﺑﻤﺎ ﻻ ﻳﺘﺨﻄﺎﻩ ﺃﺣﺪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﻃﻮﻝ ﻣﻦ ﻗﺪﻣﻪ ﺇﻟﻰ ﻣﻘﻌﺪﺗﻪ؛ ﻭﻫﺬﻩ‬ ‫ﺍﻷﻗﻮﺍﻝ ﺗﺨﺘﻠﻒ ﺑﺤﺴﺐ ﻃﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺼﺮﻩ ﻏﻴﺮ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺒﻞ ﺍﻷﺧﻴﺮ‪،‬‬ ‫ﻓﻴﺒﺎﺡ ﺍﻟﺪﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﻓﻲ ﺣﻖ ﺃﺣﺪ ﻟﻄﻮﻟﻪ‪ ،‬ﻭﻳﻤﻨﻊ ﻓﻲ ﺣﻖ ﺍﻵﺧﺮ ﻟﻘﺼﺮﻩ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻷﻭﺳﻂ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺃﺿﺒﻂ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٠/٥‬ ‪.٤٠١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠١/٥‬ ‪.٤٠٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪408‬‬ ‫)‪(١‬‬ ‫‪ ٥٧٩‬اﻻ‪c‰a‬ان ‪  6#‬ت ‪$5 !/ t‬‬ ‫ﻻ ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﺑﻴﺖ ﻟﻢ ﻳﺴﻜﻦ‪ ،‬ﻭﻟﻮ ﻣﻐﻠﻘﺎ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﻣﺎﻝ‬ ‫ﺣﻄﺒﺎ‪ ،‬ﻷﻥ ﻋﻤﺮﺍﻥ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻤﺎﻝ ﻭﻭﺿﻌﻪ ﻓﻴﻪ ﺳﻜﻦ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻜﻦ‬ ‫‬‫ﻭﻟﻮ ﺗﺒ ﻨﺎ ﺃﻭ‬ ‫ﻓﻲ ﺍﻵﻳﺔ ﺷﺎﻣﻞ ﻟﻠﺴﻜﻦ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻷﻥ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﺍﻟﺴﻜﻦ ﺑﺎﻟﺒﺪﻥ ﻭﺍﻟﺴﻜﻦ ﺑﺎﻟﻤﺎﻝ‬ ‫ﻋﻤﺎﺭﺓ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﻨﻜﺮ ﺻﺎﺣﺒﻪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻪ ﻛﺘﺒﻦ ﻭﺣﻄﺐ‬ ‫ﻓﻴﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻼ ﺇﺫﻥ ﻓﻲ ﺑﻴﺖ ﻟﻢ ﻳﺴﻜﻦ ﻻﺳﺘﻨﻔﺎﻉ ﺑﻪ ﻭﺍﺳﺘﺪﻓﺎﺀ ﻭﻭﺿﻊ ﻣﺎﻝ‪،‬‬ ‫ﻭﺍﻻﺳﺘﻨﻔﺎﻉ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺘﺎﻉ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ E D C ﴿ :‬ﺍﻟﻨﻮﺭ‪ ،[٢٩ :‬ﺃﻱ‪:‬‬ ‫)‪ (١‬ﺩﺧﻮﻝ ﺍﻟﺒﻴﻮﺕ ﻏﻴﺮ ﺍﻟﻤﺴﻜﻮﻧﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻣﺘﺎﻉﺃﻱ‪ :‬ﻣﻨﻔﻌﺔﻟﻠﻨﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﺎ ﻣﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺫﻥ ﺍﻟﻌﺎﻡ ﺑﺪﺧﻮﻟﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺤﺪﻳﺪ ﻫﺬﻩ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻓﻘﺎﻝ‬‫ﻏﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬‬ ‫ﻗﺘﺎﺩﺓ ﻭﻣﺠﺎﻫﺪ ﻭﺍﻟﻀﺤﺎﻙ ﻭﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻧﻬﺎ ﺍﻟﺒﻴﻮﺕ ﺍﻟﺘﻲ ﺗﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﻳﺄﻭﻱ‬ ‫ﺇﻟﻴﻬﺎ ﺍﻟﻤﺴﺎﻓﺮﻭﻥ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺍﻟﺨﺎﻧﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﻋﻠﻲ ﺍﻟﺸﻌﺒﻲ‪:‬‬ ‫ﺇﻧﻬﺎ ﺍﻟﺪﻛﺎﻛﻴﻦ ﺍﻟﺘﻲ ﻓﻲ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻈﻞ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻓﻲ ﺧﻴﻤﺔ ﻓﺎﺭﺳﻲ ﺑﺎﻟﺴﻮﻕ‬ ‫ﻣﻦ ﺍﻟﻤﻄﺮ ﺩﻭﻥ ﺇﺫﻥ ﻣﻨﻪ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﺩﺧﻮﻝ ﺣﻮﺍﻧﻴﺖ ﺍﻟﺴﻮﻕ‪ ،‬ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻌﻜﺮﻣﺔ ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻣﻦ ﻳﻄﻴﻖ ﻣﺎ ﻛﺎﻥ ﻳﻄﻴﻘﻪ ﺍﺑﻦ ﻋﻤﺮ؟ ﻗﺎﻝ ﺍﻟﺠﺼﺎﺹ‪ :‬ﻭﻟﻴﺲ ﻓﻲ ﻓﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﻫﺬﺍ ﺩﻻﻟﺔ ﻋﻠﻰ‬ ‫ﻣﺤﻈﻮﺭﺍ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺣﺘﺎﻁ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﺒﺎﺡ ﻟﻜﻞ ﻭﺍﺣﺪ‪.‬‬ ‫‬‫ﺃﻧﻪ ﺭﺃﻯ ﺩﺧﻮﻟﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﻫﻲ ﺍﻟﺒﻴﻮﺕ ﺍﻟﺨﺮﺑﺔ ﺍﻟﺘﻲ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻨﺎﺱ ﻟﻠﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺑﻴﻮﺕ ﻣﻜﺔ‪.‬‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ‬ ‫ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ 5‬ﺍﻷﺻﻞ ﻓﻲ ﻗﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﻨﻔﻴﺔ ﻫﺬﺍ ﻓﻘﺎﻝ‪ :‬ﻭﺗﺠﻮﻳﺰ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﺩﺧﻮﻝ ﺑﻴﻮﺕ ﻣﻜﺔ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺑﻴﻮﺕ ﻣﻜﺔ ﻏﻴﺮ ﻣﺘﻤﻠﻜﺔ‪،‬‬ ‫ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺷﺮﻛﺎﺀ‪ .‬ﻭﺃﺩﺧﻞ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻓﻲ ﺫﻟﻚ ﻛﻞ ﻣﻜﺎﻥ ﻓﻴﻪ ﺍﻧﺘﻔﺎﻉ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﺣﺎﺟﺔ‪،‬‬ ‫ﻭﺑﻨﻰ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﺮﻑ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺒﺎﺡ ﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ﻛﻞ ﻣﺤﻞ ﻣﻄﺮﻭﻕ‪،‬‬ ‫ﻛﺎﻟﻤﺴﺠﺪ‪ ،‬ﻭﺍﻟﺤﻤﺎﻡ‪ ،‬ﻭﺍﻟﻔﻨﺪﻕ‪ ،‬ﻭﺑﻴﺖ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺍﻟﻄﺒﻴﺐﻭﻫﻮ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ‬ ‫ﻳﺴﺘﻘﺒﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺱﻟﻮﺟﻮﺩ ﺍﻹﺫﻥ ﺍﻟﻌﺎﻡ ﺑﺪﺧﻮﻟﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺒﻴﻮﺕ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺳﺎﻛﻦ‪ ،‬ﻭﻟﻠﻤﺮﺀ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻪ ﺃﻥ‬ ‫ﻳﺪﺧﻠﻬﺎ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻛﺎﻟﺨﺎﻧﺎﺕ ﻭﺍﻟﺮﺑﺎﻃﺎﺕ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻟﻠﻤﺎﺭﺓ‪ ،‬ﻭﺍﻟﺨﺮﺍﺑﺎﺕ ﺍﻟﺘﻲ ﺗﻘﻀﻰ‬ ‫ﻓﻴﻬﺎ ﺣﺎﺟﺔ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ١٤٧/٣‬ ‪.١٤٨‬‬ ‫‪409‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﺍﺳﺘﻨﻔﺎﻉ ﻭﺗﻤﺘﻊ‪ ،‬ﻛﻔﻨﺪﻕ ﻟﻤﺴﺎﻓﺮ ﻓﻴﻪ ﻣﺘﺎﻋﻪ‪ ،‬ﻭﻓﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﻛﻞ ﺑﻴﺖ ﻣﻐﻠﻖ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺷﻲﺀ)‪.(١‬‬ ‫‪ ٥٨٠‬اﻻ‪c‰a‬ان ‪ 6#‬ا‪ 5‬ت‬ ‫ﻻ ﺇﺫﻥ ﻓﻲ ﺣﺎﻧﻮﺕ‪ ،‬ﻭﺍﻟﺤﺎﻧﻮﺕ ﻓﻲ ﺍﻷﺻﻞ ﺗﺒﺎﻉ ﻓﻴﻪ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ‬ ‫ﺍﻟﻌﺎﻣﺔ ﻓﻲ ﺑﻴﺖ ﺍﻟﺘﺠﺮ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻭﺿﻊ ﺑﻬﺎ ﻣﺘﺎﻉ ﻭﻓﺘﺢ ﺑﺎﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻟﻠﻨﺎﺱ‪ :‬ﻫﻠﻤﻮﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺮﻑ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺘﺎﺟﺮ‬ ‫ﻓﻘﻂ ﺃﻭ ﻛﺎﻥ ﺑﻤﻮﺿﻊ ﻳﻌﻠﻢ ﺍﻟﺪﺍﺧﻞ ﺃﻧﻪ ﻳﻜﺮﻩ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ ﻓﻴﻪ ﺃﻭ ﻛﺎﻥ ﺍﻟﻌﺮﻑ ﺃﻧﻪ‬ ‫ﻻ ﻳﺪﺧﻞ ﺇﻟﻴﻪ ﺃﺣﺪ ﺇﻻ ﺇﻟﻰ ﻣﺎ ﻳﻠﻲ ﺍﻟﺒﺎﺏ ﻓﻼ ﻳﺠﺎﻭﺯ ﺍﻟﻌﺮﻑ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﺃﺻﻞ‬ ‫ﺫﻟﻚ ﺃﻧﻪ ﻻ ﻳﺒﺎﺡ ﻣﻠﻚ ﺃﺣﺪ ﺑﺈﺫﻧﻪ ﺃﻭ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ﺃﻭ ﺑﻌﺪﻡ ﺣﺮﻣﺔ ﻟﺬﻟﻚ ﺍﻟﻤﻮﺿﻊ‬ ‫ﻣﻦ ﺍﻟﻤﻨﺰﻝ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺪﺧﻞ ﺑﻴﻮﺕ ﺍﻟﺘﺠﺎﺭ ﺑﺈﺫﻥ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺧﺎﻑ ﺃﻥ ﻳﺠﺪﻫﻢ ﺑﺤﺎﻝ‬ ‫ﻻ ﻳﺤﺒﻮﻥ ﺃﻥ ﻳﺮﺍﻫﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻻ ﺗﺠﻮﺯ ﺭﺅﻳﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﺳﺘﺌﺬﺍﻧﻪ ﺧﻮﻓﺎ ﺃﻥ ﻳﻤﻨﻌﻮﻩ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﻌﻠﻤﻮﺍ ﺑﻪ ﻓﻴﺴﺘﺮﻭﺍ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻬﻢ ﺳﺘﺮﻩ)‪.(٢‬‬ ‫ﻷﻧﻬﻢ ﻻ ﻳﻤﻨﻌﻮﻥ ‬ ‫‪ ٥٨١‬اﻻ‪c‰a‬ان ‪ 6#‬اﻷ‪ P/‬ا‪$/‬‬ ‫ﻻ ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻣﺤﻀﺮﺓ ﺃﻭ ﻗﺼﺮ ﻟﻌﺎﻣﺔ ﺃﻭ ﻓﻨﺪﻕ ﺃﻭ ﺣﻤﺎﻡ ﺃﻭ‬ ‫ﻣﻘﺼﻮﺭﺓﻟﻌﻞ ﻣﺮﺍﺩﻩ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻺﻣﺎﻡﻭﻣﺠﻠﺲ ﻗﺎﺽ‬ ‫ﻟﻠﻘﻀﺎﺀ ﺃﻭ ﻣﺠﻠﺲ ﺇﻣﺎﻡ ﺇﺫﺍ ﺟﻌﻞ ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺇﻥ ﺟﻌﻞ ﻟﻮﻗﺖ‬ ‫ﻣﺨﺼﻮﺹ ﺍﺳﺘﺆﺫﻥ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻼ ﺗﻮﻗﻴﺖ ﺃﻭ ﻛﺎﻥ ﻣﻠﻜ ﺎ‬ ‫ﻟﻠﻘﺎﺿﻲ ﺃﻭ ﻟﻺﻣﺎﻡ ﻭﻛﺎﻥ ﻳﻤﻨﻊ ﺗﺎﺭﺓ ﻭﻳﺄﺫﻥ ﺗﺎﺭﺓ ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺑﺈﺫﻥ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٢/٥‬ ‪ ،٤٠٣‬ﺍﻹﻳﻀﺎﺡ ‪.٥١/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٠٤/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ،٥٢/٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪410‬‬ ‫ﻭﻻ ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﺑﻴﺖ ﻟﺬﻛﺮ ﺃﻭ ﻋﻠﻢ ﺃﻭ ﺻﻼﺓ ﺃﻭ ﻟﺼﺎﻧﻊ ﺃﻭ ﻟﻌﻴﺎﻟﻪ‪ ،‬ﺃﻭ ﻟﻢ‬ ‫ﻳﻜﻦ ﻋﻴﺎﻟﻪ ﻣﻌﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻣﻠﻜ ﺎ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ ﺃﻭ ﻓﻴﻪ ﻣﻴﺖ ﻭﺇﻧﻤﺎ ﺃﺑﻴﺢ‬ ‫ﺿﺮﺍ ﻋﻨﻪ ﻣﻦ ﺍﻟﻤﻴﺖ ﻛﺴﺒﻊ ﻭﻫﺪﻡ‬ ‫ﺩﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﻟﻤﺠﻬﺰﻩ ﻭﻣﻦ ﻳﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﻟﺪﺍﻓﻊ ‪‬‬ ‫ﺃﻭ ﻓﻴﻪ ﻃﻌﺎﻡ ﻋﺮﺱ ﺧﻠﻰ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻟﻄﻌﺎﻡ ﺭﺑﻪ ﻟﺬﻟﻚ ﻭﻛﺬﺍ ﺇﺫﺍ ﺃﺑﻴﺢ ﺩﺧﻮﻝ‬ ‫ﻟﻌﺰﺍﺀ)‪.(١‬‬ ‫‪ ٥٨٢‬ا‪c‰a‬ان ا‪ J‬ف ‪/ # € K%‬ع‬ ‫ﻣﻦ ﺃﺧﺮﺝ ﻋﻴﺎﻟﻪ ﻣﻦ ﺑﻴﺘﻪ ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﺘﺎﻋﻪ ﻷﺿﻴﺎﻓﻪ ﺩﺧﻠﻮﻩ ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ‬ ‫ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺷﻐﻞ‬‫‬ ‫ﺩﺧﻮﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ‬‫ﻛﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ‬ ‫ﺍﻟﺒﻴﺖ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻫﻞ ﻫﻮ ﺳﻜﻨﻰ ﻓﻴﻪ ﺃﻡ ﻻ؟ ﻭﺍﻟﺼﺤﻴﺢ ﻫﻨﺎ ﺃﻧﻪ ﻏﻴﺮ ﺳﻜﻨﻰ‪ ،‬ﺑﻞ ﻟﻮ‬ ‫ﻛﺎﻥ ﺳﻜﻨﻰ ﻟﻜﺎﻥ ﺑﻤﻨﺰﻟﺔ ﻋﺪﻡ ﺍﻟﺴﻜﻨﻰ‪ ،‬ﻷﻥ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻳﺠﻮﺯ ﺇﺫﺍ‬ ‫ﺃﺑﺎﺣﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻻ ﻛﺎﻟﻌﻮﺭﺓ ﻻ ﺗﺒﺎﺡ ﺑﺈﺑﺎﺣﺔ)‪.(٢‬‬ ‫)‪(٣‬‬ ‫‪3 ٥٨٣‬وج ا‪ { $N J‬ر‪% N‬‬ ‫ﺇﻥ ﺧﺮﺝ ﻣﻦ ﺩﺍﺭ ﻣﺴﻜﻮﻧﺔ ﻣﺤﺘﺎﺝ ﻣﻨﻬﻢﺃﻱ‪ :‬ﻣﻦ ﺍﻷﺿﻴﺎﻑ ﻣﻄﻠﻘﺎ ‬ ‫ﻟﻴﻼ ‬ ‫ﺇﻟﻰ ﺧﺮﻭﺝ ﺛﻢ ﺭﺟﻊ ﻭﻗﺪ ﺭﻗﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺧﺎﻑ ﺇﻳﻘﺎﻇﻬﻢ ﺇﻥ ﺍﺳﺘﺄﺫﻥ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻜﻼﺏ ﺇﻥ ﺍﺳﺘﺄﺫﻥ‪ ،‬ﺃﻭ ﺧﺮﺝ ﻗﺒﻞ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺭﺟﻊ ‬ ‫ﻟﻴﻼ ﻭﻗﺪ ﻧﺎﻡ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺧﺎﻑ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻬﻞ ﻳﺴﺘﺄﺫﻥ ﺛﻢ ﻳﺪﺧﻞ ﻣﻄﻠﻘﺎ ﺃﺫﻥ ﻟﻪ ﺃﻭ ﻟﻢ ﻳﺆﺫﻥ‪ ،‬ﺃﻭ ﻣﻨﻊ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻗﺪﺭﺍ ﻳﻈﻦ ﺃﻥ ﺍﻟﻤﻨﻊ ﻣﻦ ﺃﺟﻠﻪ ﺛﻢ ﻳﺪﺧﻞ‪ ،‬ﻭﺍﻻﺳﺘﺌﺬﺍﻥ ﺇﻧﻤﺎ ﻫﻮ‬ ‫‬‫ﻣﻨﻊ ﺍﻧﺘﻈﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٤/٥‬ ‪ ،٤٠٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٢/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٠٥/٥‬‬ ‫)‪ (٣‬ﻻ ﻳﺠﻮﺯ ﻟﻠﻀﻴﻒ ﺃﻥ ﻳﻨﺼﺮﻑ ﻣﻦ ﺑﻴﺖ ﻣﻀﻴﻔﻪ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﺌﺬﺍﻧﻪ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪:‬‬ ‫ﺍﻟﺮﺟﻞ ﺗﺪﺧﻞ ﻋﻠﻴﻪ ﻓﻲ ﺑﻴﺘﻪ ﻻ ﺗﺨﺮﺝ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻫﻮ ﻋﻠﻴﻚ ﺃﻣﻴﺮ ﻣﺎ ﺩﻣﺖ ﻓﻲ ﺑﻴﺘﻪ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٥٧/٣‬‬ ‫‪411‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻟﻴﺘﻬﻴﺆﻭﺍ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺃﻣﺎﺭﺓ ﺇﺭﺍﺩﺓ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﻻ ﻳﺴﺘﺄﺫﻥ ﺑﻞ ﻳﺪﺧﻞ ﺑﻼ‬ ‫ﺑﺪ ﻣﻨﻪ ﺃﻱ ﻣﻦ ﺍﻹﺫﻥ ﻓﻲ ﺻﺤﺔ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺆﺫﻥ ﻟﻪ ﺑﻌﺪ‬ ‫ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﺃﻭ ﻻ ‬ ‫ﺍﻻﺳﺘﺌﺬﺍﻥ ﻳﺪﺧﻞ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻬﻢ ﻳﻘﻈﻮﻥ ﺳﻜﺘﻮﺍ ﻋﻦ ﺟﻮﺍﺑﻪ ﺃﻭ ﻣﻨﻌﻮﻩ ﻓﻴﺪﺧﻞ؟‬ ‫ﺧﻼﻑ؛ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٨٤‬ا‪c‰a‬ان ا‪ 6# CN‬‬ ‫ﻣﻦ ﺍﻟﺠﻔﺎﺀ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺮﺟﻞ ﻓﻲ ﺑﻴﺘﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻋﻠﻰ ﺁﺧﺮ ﺇﺫﺍ ﻛﺎﻥ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﻥ ﺧﺎﻑ ﺃﻥ ﻳﻔﺎﺟﺊ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﺤﻞ ﻧﻈﺮﻩ ﺳﻠﻢ ﺃﻭ‬ ‫ﺣﺮﻙ ﺍﻟﺒﺎﺏ ﺃﻭ ﻧﺤﻮﻩ ﻗﺪﺭ ﻣﺎ ﻳﺴﻤﻊ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﺃﻭﻟﻰ ﻷﻥ ﻓﻴﻪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ‬ ‫ﺩﺧﻮﻟﻪ‪ ،‬ﻭﻓﻴﻪ ﺇﻥ ﺧﻴﺮ ﺍﻟﺒﻴﺖ ﻳﻨﻤﻮ ﺑﺴﻼﻡ ﺻﺎﺣﺒﻪ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺑﻴﺖ ﺃﻃﻔﺎﻟﻪ ﻭﻋﺒﻴﺪﻩ ﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻠﻴﺴﺘﺄﺫﻥ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺸﺘﻐﻞ ﺑﻤﻨﻊ ﺍﻟﻤﺎﻧﻊ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺒﻴﺖ ﻟﻪ ﺃﻭ ﻷﻃﻔﺎﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻫﻢ‪ ،‬ﻟﻜﻨﻪ ﻳﻨﺘﻈﺮ ﻗﺪﺭ ﺍﻻﺳﺘﺘﺎﺭ ﻓﻴﺪﺧﻞ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﻪ‬ ‫ﻣﺎﻟﻚ ﺍﻟﺒﻴﺖ ﺃﻭ ﺳﺎﻛﻨﻪ ﻣﻊ ﻋﺒﺪﻩ ﺃﻭ ﺃﻃﻔﺎﻟﻪ ﻓﻼ ﻳﺪﺧﻞ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﻳﺴﺘﺄﺫﻥ‬ ‫ﻋﻠﻰ ﻋﺒﻴﺪﻩ ﻭﺃﻃﻔﺎﻟﻪ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺣﻴﻦ ﻭﺿﻊ ﺍﻟﺜﻮﺏ ﻟﻠﻈﻬﻴﺮﺓ‪ ،‬ﻭﺑﻌﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٠٦/٥‬‬ ‫)‪ (٢‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﺳﺎﻛﻦ ﻓﻴﻪ ﻏﻴﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺧﻠﻪ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ﺃﺣﺪ؛ ﻷﻥ ﺍﻹﺫﻥ ﻟﻪ‪،‬‬ ‫ﻭﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺿﺮﺏ ﻣﻦ ﺍﻟﻌﺒﺚ ﺍﻟﺬﻱ ﺗﺘﻨﺰﻩ ﻋﻨﻪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺑﻴﺘﻪ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻬﺎ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻠﺪﺧﻮﻝ؛ ﻷﻧﻪ‬ ‫ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻰ ﺳﺎﺋﺮ ﺟﺴﺪﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﻨﺪﺏ ﻟﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺪﺧﻮﻟﻪ ﺑﻨﺤﻮ ﺍﻟﺘﻨﺤﻨﺢ‪ ،‬ﻭﻃﺮﻕ‬ ‫ﺍﻟﻨﻌﻞ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ؛ ﻷﻧﻬﺎ ﺭﺑﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﺣﺎﻟﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﻳﺮﺍﻫﺎ ﺯﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻓﻲ ﻭﺟﻮﺏ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﻄﻠﻘﺘﻪ ﺍﻟﺮﺟﻌﻴﺔ ﻗﻮﻻﻥ ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﻧﻪ‪ :‬ﻫﻞ ﻳﻠﺰﻡ ﻣﻦ‬ ‫ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﺗﺤﺮﻳﻤﻬﺎ ﻋﻠﻰ ﻣﻄﻠﻘﻬﺎ ﺃﻡ ﻻ؟ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﻣﺤﺮﻣﺔ‪ ،‬ﻛﺎﻟﺤﻨﻔﻴﺔ ﻭﺑﻌﺾ‬ ‫ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺐ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﻞ ﻳﻨﺪﺏ‪ ،‬ﻭﻳﻜﻮﻥ ﺩﺧﻮﻟﻪ ﻋﻠﻴﻬﺎ ﻛﺪﺧﻮﻟﻪ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻣﺤﺮﻣﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻗﺪ ﻭﻗﻊ ﺑﺈﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ‪ ،‬ﻛﺎﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‬ ‫ﻭﺑﻌﺾ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻗﺎﻝ ﺑﻮﺟﻮﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬ ‫‪.١٤٥/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪412‬‬ ‫ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻷﻥ ﻋﻠﺔ ﺫﻟﻚ ﻣﺨﺎﻓﺔ ﺍﻧﻜﺸﺎﻑ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ‬ ‫ﻋﻠﻰ ﺣﺎﻟﺔ ﻣﻊ ﺍﻟﺰﻭﺟﺔ ﻻ ﻳﻨﻈﺮﻫﺎ ﺃﺣﺪ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺃﻭ ﺍﻷﻃﻔﺎﻝ ﻟﻪ ﺯﻭﺟﺔ‬ ‫ﺃﻳﻀﺎ ﻟﻨﻮﻡ ﺃﻭ ﻟﺘﺒﺪﻳﻞ‬ ‫ﻓﻈﺎﻫﺮ‪ ،‬ﻭﻣﻦ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺯﻭﺟﺔ ﺧﺎﻑ ﺃﻥ ﻳﺮﺍﻫﻢ ﻣﻨﻜﺸﻔﻴﻦ ‬ ‫ﺗﺒﻌﺎ ﻹﺑﺎﺣﺔ ﺍﻟﺪﺧﻮﻝ ﻟﻬﻢ ﻋﻠﻴﻪ ﺑﻼ‬ ‫ﺍﻟﺜﻮﺏ‪ ،‬ﻷﻧﻪ ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻢ ﺑﻼ ﺇﺫﻥ ‬ ‫ﺇﺫﻥ‪ ،‬ﻓﻴﺴﺘﺜﻨﻰ ﻓﻴﻪ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻤﺴﺘﺜﻨﺎﺓ ﻓﻴﻬﻢ‪ ،‬ﻭﻻﺗﻔﺎﻕ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻋﺪﻡ‬ ‫ﺇﺑﺎﺣﺔ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻷﻃﻔﺎﻝ ﻷﻣﻬﻢ ﻭﺟﺪﺗﻬﻢ ﻭﺟﺪﻫﻢ ﻟﻌﺪﻡ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﻢ)‪.(١‬‬ ‫‪ ٥٨٥‬ا‪c‰a‬ان ا وج ‪ K%‬زو‪N‬‬ ‫ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﻭ ﺳﺮﻳﺘﻪ ﻓﻲ ﺑﻴﺘﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻠﻜ ﺎ ﻟﻬﺎ ﺃﻭ‬ ‫ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻫﻤﺎ ﺳﻜﻨﺘﻪ ﺑﻜﺮﺍﺀ ﺃﻭ ﻋﺎﺭﻳﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺑﻼ ﺇﺫﻥ ﻭﻻ ﺳﻼﻡ ﺇﻻ ﺇﻥ ﺷﺎﺀ‬ ‫ﺃﻥ ﻳﺴﻠﻢ ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺪﺧﻞ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻭﺣﺪﻩ‪،‬‬ ‫ﻭﻳﺴﺘﺄﺫﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﺴﻠﻢ ﻓﻲ ﺑﻴﺖ ﻟﻐﻴﺮﻩ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺣﺪﻫﻤﺎ ﺑﻪ‬ ‫ﻭﺣﺪﻩ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻟﻐﻴﺮﻫﻤﺎ ﻭﻻ ﺷﻐﻞ ﺑﻤﻨﻊ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﻋﻦ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺑﻴﺖ ﻭﺍﻵﺧﺮ ﻓﻲ ﺁﺧﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺮﻳﺪ ﻭﻻ ﺷﻐﻞ ﺑﻤﻨﻊ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﻦ ﻛﺎﻥ ﻓﻴﻪ ﻏﻴﺮ ﺳﺎﻛﻦ ﺃﺣﺪ‬ ‫ﺍﻟﺰﻭﺟﻴﻦ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﻟﻮ ﺳﻜﻦ ﻓﻴﻪ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ ﻭﻛﺎﻥ ﺍﻟﻤﺎﻧﻊ ﻫﻮ‬ ‫ﻣﻌﺎ ﻓﻴﻪ ﺑﺈﺫﻥ ﺍﻟﻤﺎﻟﻚ ﺑﻜﺮﺍﺀ ﺃﻭ ﺣﻖ ﻓﻼ ﻭﺟﻪ ﻟﻤﻨﻌﻪ‪،‬‬ ‫ﺍﻟﻤﺎﻟﻚ‪ ،‬ﻷﻧﻬﻤﺎ ﺇﻥ ﺳﻜﻨﺎ ‬ ‫ﻭﺇﻥ ﺳﻜﻦ ﻓﻴﻪ ﺃﺣﺪﻫﻤﺎ ﺑﻜﺮﺍﺀ ﺃﻭ ﺑﺤﻖ ﻓﻼ ﻭﺟﻪ ﻟﻤﻨﻌﻪ ﺍﻵﺧﺮ ﻋﻦ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺤﻜﻢ ﻟﺴﺎﻛﻦ ﺍﻟﺒﻴﺖ ﺑﺤﻖ ﺃﻭ ﻛﺮﺍﺀ‪ ،‬ﻭﻷﻥ ﺳﻜﻨﻰ ﺃﺣﺪﻫﻤﺎ ﺇﺫﻥ ﻟﻶﺧﺮ ﻓﻲ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺗﻨﺒﻪ ﺍﻟﻤﺎﻟﻚ ﻟﺬﻟﻚ ﺃﻭ ﻏﻔﻞ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺳﻜﻦ ﺑﻌﺎﺭﻳﺔ ﺃﻭ ﻛﺮﺍﺀ ﻓﺴﻜﻨﺎﻩ ﺇﺫﻥ‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﺗﺒﻊ ﻟﻶﺧﺮ ﺇﻻ ﺇﻥ ﺷﺮﻁ ﻋﻠﻰ ﺳﺎﻛﻨﻪ ﻣﻦ ﺃﻭﻝ ﺃﻥ ﻻ ﻳﺪﺧﻞ‬ ‫ﻟﻶﺧﺮ‪ ،‬ﻷﻥ ‪‬‬ ‫ﻋﻠﻴﻪ ﺍﻵﺧﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤١٢/٥‬ ‪ ،٤١٣‬ﺍﻹﻳﻀﺎﺡ ‪.٥٦ ،٥٣/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٦/٥‬ ‪.٤٠٧‬‬ ‫‪413‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫‪ ٥٨٦‬د‪ 3‬ل ا وج ‪ k/ K%‬ر‪ N‬ﷰ‬ ‫ﻭﻳﺪﺧﻞ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻣﻄﻠﻘﺘﻪ ﺑﻼ ﺇﺫﻥ؛ ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺭﺟﻌ ‪‬ﻴﺎ‪ ،‬ﺃﻭ ﺁﻟﻰ ﻣﻨﻬﺎ‪،‬‬ ‫ﺃﻱ‪ :‬ﺣﻠﻒ ﺑﻄﻼﻗﻬﺎ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﺃﻭ ﺗﺮﻛﻪ ﺃﻭ ﻋﻠﻰ ﻣﺴﻬﺎ‪ ،‬ﺃﻭ ﻇﺎﻫﺮ ﻣﻨﻬﺎ‬ ‫ﻣﺎ ﺑﻘﻴﺖ ﺑﻴﻨﻬﻤﺎ ﻋﺼﻤﺔ‪ ،‬ﺃﻱ‪ :‬ﺍﺗﺼﺎﻝ ﺑﺄﻥ ﻟﻢ ﺗﺒﻦ ﻣﻨﻪ ﻭﻟﻮ ﺑﻘﻲ ﻣﻦ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ﺃﻭ‬ ‫ﺍﻟﻈﻬﺎﺭ ﻣﺎ ﻻ ﻳﺪﺭﻙ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﺘﻲ ﻟﺰﻣﺘﻪ‪ ،‬ﻭﺗﺪﺧﻞ ﻋﻠﻴﻪ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﻻ ﺳﻼﻡ ﺇﻻ‬ ‫ﺇﻥ ﺷﺎﺀ ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ ﻓﻠﻴﺲ ﻣﻦ‬ ‫ﺍﻟﺠﻔﺎﺀ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﺄﺫﻧﺖ‪ ،‬ﻭﺫﻟﻚ ﻟﻢ ﻳﺤﻞ ﻣﻨﻬﻤﺎ ﻛﻞ ﻣﺎ ﺣﻞ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻷﺧﺮﻯ ﺩﻓﻌﺔ‬‫ﻷﺧﺮﻯ‪ ،‬ﺃﻭ ﻳﻀﺮﺏ ‪‬‬ ‫ﻛﻼ ﺑﺎ ‬‫ﻳﺼﻔﻖ ﻧﻌﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﻀﺮﺏ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺎ ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﺴﻠﻢ ﻭﻳﻨﺤﻨﺢ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﺗﺸﻌﺮ ﺑﻪ ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﺒﺎﺡ ﻟﻪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺴﺮﺓ ﻭﺗﺤﺖ ﺍﻟﺮﻛﺒﺔ ﺇﻻ ﺍﻟﺘﻲ ﺁﻟﻰ ﻣﻨﻬﺎ‬ ‫ﻓﻠﻪ ﻧﻈﺮ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﺗﻔﻌﻞ ﻣﺎ ﻳﻌﻠﻢ ﺑﻪ ﺩﺧﻮﻟﻬﺎ ﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺒﻴﺘﺎﻥ ﻭﻟﻮ ﻓﻲ‬ ‫ﺑﻴﺖ ﻭﺍﺣﺪ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻲ‪.‬‬ ‫ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺗﺼﻔﻴﻖ ﺍﻟﻨﻌﻠﻴﻦ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻨﺤﻨﺢ ﺃﺣﻮﻁ ﻭﺃﺻﺢ ﺇﺫ ﻟﻢ‬ ‫ﻳﺒﺢ ﻣﻨﻬﻤﺎ ﻣﺎ ﺃﺑﻴﺢ ﻗﺒﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻤﻠﻚ ﻓﻴﻪ ﺭﺟﻌﺘﻬﺎ ﻭﻻ ﻳﺮﺍﺟﻌﻬﺎ‬ ‫ﺇﻻ ﺇﻥ ﺷﺎﺀﺕ ﺃﻭ ﺃﻓﺎﺩﻫﺎ ﺃﻭ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﻓﻴﻪ ﺍﻟﻤﺮﺍﺟﻌﺔ ﺃﻭ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﻓﻼ‬ ‫ﻳﺪﺧﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺇﻻ ﺑﺎﺳﺘﺌﺬﺍﻥ ﻭﺗﺴﻠﻴﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‬ ‫ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ)‪.(١‬‬ ‫‪ ٥٨٧‬ا‪c‰a‬ان ا‪J‬ة ‪I K%‬ر‪FH‬‬ ‫ﺗﺴﺘﺄﺫﻥ ﻭﺗﺴﻠﻢ ﺿﺮﺓ ﻋﻠﻰ ﺿﺎﺭﺗﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺃﺧﺮﻯ ﻓﻲ‬ ‫ﺑﻴﺘﻬﺎ؛ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ ﻻ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻪ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺟﺎﺯ‬ ‫ﺩﺧﻮﻟﻬﺎ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ﺇﻥ ﺗﻮﺣﺪ ﺯﻭﺟﻬﺎ ﺑﻪ ﺃﻱ ﻓﻲ ﺑﻴﺖ ﺍﻟﻀﺮﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٧/٥‬ ‪ ،٤٠٨‬ﺍﻹﻳﻀﺎﺡ ‪.٥٤/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪414‬‬ ‫ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻟﺰﻭﺟﻬﺎ ﺩﺧﻠﺖ ﻣﻄﻠﻘﺎ؛ ﺳﻮﺍﺀ ﺗﻮﺣﺪ ﻓﻴﻪ ﺃﻡ ﻛﺎﻧﺖ ﻓﻴﻪ ﺿﺎﺭﺗﻬﺎ ﺃﻭ‬ ‫ﻏﻴﺮﻫﺎ ﺇﻥ ﻛﺎﻥ ﺑﻪ ﺇﻥ ﻟﻢ ﺗﻤﻨﻌﻬﺎ ﺿﺎﺭﺗﻬﺎ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻤﻦ ﺑﻪ ﺇﺫ ﻛﺎﻥ ﺳﻜﻨﺎﻫﺎ ﻓﻴﻪ‪،‬‬ ‫ﺃﻭ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﻤﻨﻊ ﻣﻦ ﺩﺧﻮﻟﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻟﻪ ﺇﻻ‬ ‫ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﺇﻥ ﻟﻢ ﻳﺘﻮﺣﺪ ﻓﻴﻪ؛ ﻷﻧﻪ ﻻ ﻳﺒﺎﺡ ﻟﻬﺎ ﺃﻥ ﺗﻨﻈﺮ ﻣﻦ ﺿﺎﺭﺗﻬﺎ ﻣﺎ ﻳﻨﻈﺮ‬ ‫ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻷﻥ ﻟﻠﻀﺎﺭﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻤﻦ ﺳﻜﻦ ﻣﻊ ﺍﻟﺰﻭﺝ ﺣ ‪‬ﻘﺎ ﻓﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻧﻌﻢ ﺇﻥ ﻣﻨﻌﻬﺎ ﻣﻦ ﺳﻜﻦ ﻣﻌﻪ ﺃﻭ ﺿﺎﺭﺗﻬﺎ ﻓﻌﻠﺖ‬ ‫ﻣﺎ ﺗﻌﻠﻢ ﺑﻪ ﻫﻲ ﺃﻭ ﻏﻴﺮﻫﺎ ﺇﺭﺍﺩﺓ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺃﻭ ﺍﺳﺘﺄﺫﻧﺖ ﻭﻣﻜﺜﺖ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻘﻊ‬ ‫ﺳﺘﺮ ﻣﺎ ﻳﺴﺘﺮ ﻭﺩﺧﻠﺖ؛ ﻷﻧﻪ ﻻ ﻳﺤﻞ ﻷﺣﺪ ﻣﻨﻌﻬﺎ ﻋﻦ ﺯﻭﺟﻬﺎ)‪.(١‬‬ ‫‪ ٥٨٨‬د‪ 3‬ل € ا‪P`+‬‬ ‫ﻳﺪﺧﻞ ﺑﻴﺖ ﻣﺸﺮﻙ ﺑﺈﺫﻥ ﻣﻦ ﺑﻪ‪ ،‬ﻻ ﺑﺴﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻝ ﺩﺍﺧﻠﻪ ﻣ ﻦ ﻫﺎﻫﻨﺎ؟‬ ‫ﻭﻧﺪﺧﻞ ﺑﻼ ﺇﺫﻥ ﻭﻻ ﺳﻼﻡ ﺇﻥ ﻟﻢ ﻳﻤﻨﻊ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭ ﺗ ﺪﺧﻞ ﺑﻴﻮﺕ ﺃﻫﻞ‬ ‫ﺍﻟﺬﻣﺔ ﺑﺈﺫﻧﻬﻢ ﺑﻌﺪ ﺍﺳﺘﺌﻨﺎﺱ‪ ،‬ﺃﻱ‪ :‬ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﺇﺫ ﻻ ﺳﻼﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻟﻬﻢ‬ ‫ﺣ ‪‬ﻘﺎ ﺇﺫ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﺬﻣﺔ ﺃﻭ ﻓﻲ ﺍﻷﻣﻦ‪ ،‬ﻭﻷﻧﻬﻢ ﻣﻜﻠﻔﻮﻥ ﺑﺎﻟﺴﺘﺮ‪ ،‬ﻭﻧﺤﻦ ﻣﻜﻠﻔﻮﻥ‬ ‫ﺑﺘﺤﺮﻳﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻋﻮﺭﺍﺗﻬﻢ‪ ،‬ﻭﻷﻧﻬﻢ ﻣﺎﻟﻜﻮﻥ ﻓﻼ ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﻠﻜﻬﻢ ﺑﺪﺧﻮﻝ‬ ‫)‪(٢‬‬ ‫ﻭﻻ ﺑﻐﻴﺮﻩ ﺇﻻ ﺑﺈﺫﻥ ﻣﻨﻬﻢ‬ ‫‪ 3 / ٥٨٩‬ا‪ A CN‬ا‪c‰a‬ان‬ ‫ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺑﻴﺘﻪ ﻧﺴﺎﺀ ﻣﺘﺠﺮﺩﺍﺕ ﻳﺘﺤﺪﺛﻦ ﻣﻊ ﺃﻫﻠﻪ ﻓﻠﻪ ﺃﻥ ﻳﺪﺧﻞ ﺑﻼ ﺇﺫﻥ؛‬ ‫ﻷﻥ ﺍﻟﺒﻴﺖ ﻭﺍﻟﻤﺮﺃﺓ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺳﻠﻢ ﻓﻬﻮ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﺑﻴﺖ ﻧﻔﺴﻪ‬ ‫ﺑﻼ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﻟﺴﻴﺪ ﺃﻥ ﻳﺪﺧﻞ ﺑﻴﺖ ﻋﺒﺪﻩ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻭﺣﺪﻩ ﺑﻼ ﺇﺫﻥ ﻻ ﺇﻥ ﻛﺎﻧﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٨/٥‬ ‪ ،٤٠٩‬ﺍﻹﻳﻀﺎﺡ ‪.٥٤/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٠٩/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٤/٣‬‬ ‫‪415‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫ﻟﻪ ﺯﻭﺟﺔ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﻷﻧﻪ ﻟﻤﺎ ﺯﻭﺟﻬﺎ ﻋﺒﺪﻩ ﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻈﺮﻫﺎ ﺑﺸﻬﻮﺓ‬ ‫ﻭﺍﻟﺘﻤﺘﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻪ ﻣﺎ ﺑﻴﻦ ﺳﺮﺗﻬﺎ ﻭﺭﻛﺒﺘﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﻳﻌﻠﻤﺎﻥ ﺑﻪ ﻭﻳﻤﻜﺚ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻘﻊ ﺍﻟﺴﺘﺮ ﻭﻳﺪﺧﻞ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻰ‬ ‫ﺃﻣﺘﻪ ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻌﺒﺪ ﺯﻭﺟﺔ ﺃﻭ ﻟﻸﻣﺔ ﺯﻭﺝ ﻓﻼ ﻳﺪﺧﻞ‬ ‫ﻋﻠﻴﻬﻤﺎ ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﺎ ﻳﻌﺮﻓﺎﻥ ﺑﺪﺧﻮﻟﻪ ﻓﻴﺴﺘﺘﺮﺍﻥ ﻣﻨﻪ)‪.(١‬‬ ‫)‪(٢‬‬ ‫‪ ٥٩٠‬ا‪ 3‬ل إ‪  CSH € K‬ا‪!D+‬ات‬ ‫ﻭﻳﺪﺧﻞ ﺑﻴ ﺘﺎ ﻓﻴﻪ ﻇﻠﻢ ﺃﻭ ﻣﻨﻜﺮ ﺃﻭ ﻣﺤﺮﻡ ﺑﻐﻴﺮ ﺇﺫﻥ؛ ﻟﻴﻐﻴﺮﻩ ﺇﻥ ﻋﻠﻢ ﺃﻭ‬ ‫ﺗﺤﻘﻘﺖ ﺗﻬﻤﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﻏﻠﻖ ﺑﺎﺑﻪ ﺩﻭﻥ ﺍﻟﺪﺍﺧﻞ ﻛﺴﺮ ﺍﻟﺒﺎﺏ ﺃﻭ ﺍﻟﻘﻔﻞ‪ ،‬ﻭﺩﺧﻞ‪ ،‬ﻭﺇﻥ‬ ‫ﻋﻠﻰ ﻛﺮﻩ ﺇﻥ ﻣﻨﻊ ﻣﻨﻪ ﺃﻱ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺇﻻ ﺩﺧﻞ ﺑﻼ ﻛﺴﺮ‪ ،‬ﻭﻳﻀﻤﻦ ﺍﻟﻜﺎﺳﺮ ﺇﺫﺍ‬ ‫ﺩﺧﻞ ﻋﻠﻰ ﺗﻬﻤﺔ ﻭﻟﻢ ﻳﺠﺪﻫﺎ ﺻﺎﺩﻗﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٩/٥‬ ‪ ،٤١٠‬ﺍﻹﻳﻀﺎﺡ ‪.٥٠/٣‬‬ ‫)‪ (٢‬ﺃﺟﺎﺯ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻃﻰ ﻓﻴﻪ ﺍﻟﻤﻨﻜﺮ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﺑﻘﺼﺪ ﺗﻐﻴﻴﺮ ﺍﻟﻤﻨﻜﺮ‪،‬‬ ‫ﻛﻤﺎ ﺇﺫﺍ ﺳﻤﻊ ﻓﻲ ﺩﺍﺭ ﺻﻮﺕ ﺍﻟﻤﺰﺍﻣﻴﺮ ﻭﺍﻟﻤﻌﺎﺯﻑ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻢ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻢ؛ ﻭﻋﻠﻠﻮﺍ ﺫﻟﻚ‬ ‫ﺑﻌﻠﺘﻴﻦ‪ ،‬ﺍﻷﻭﻟﻰ‪ :‬ﺃﻥ ﺍﻟﺪﺍﺭ ﻟﻤﺎ ﺍﺗﺨﺬﺕ ﻟﺘﻌﺎﻃﻲ ﺍﻟﻤﻨﻜﺮ ﻓﻘﺪ ﺳﻘﻄﺖ ﺣﺮﻣﺘﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺳﻘﻄﺖ ﺣﺮﻣﺘﻬﺎ‬ ‫ﺟﺎﺯ ﺩﺧﻮﻟﻬﺎ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﻐﻴﻴﺮ ﺍﻟﻤﻨﻜﺮ ﻓﺮﺽ‪ ،‬ﻓﻠﻮ ﺷﺮﻁ ﺍﻹﺫﻥ ﻟﺘﻌﺬﺭ ﺍﻟﺘﻐﻴﻴﺮ‪.‬‬ ‫ﺗﻔﺼﻴﻼ ﻟﻸﻣﺮ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻤﻨﻜﺮ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ‬‫‬‫ﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ‬ ‫ﻳﻔﻮﺕ ﺍﺳﺘﺪﺭﺍﻛﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺩﺧﻮﻟﻪ ﻟﻤﻨﻊ ﺫﻟﻚ ﺍﻟﻤﻨﻜﺮ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺧﺒﺮﻩ ﻣﻦ ﻳﺜﻖ‬ ‫ﺭﺟﻼ ﺧﻼ ﺑﺮﺟﻞ ﻟﻴﻘﺘﻠﻪ‪ ،‬ﺃﻭ ﺧﻼ ﺑﺎﻣﺮﺃﺓ ﻟﻴﺰﻧﻲ ﺑﻬﺎ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻪ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺤﺎﻝ‬‫ﺑﺼﺪﻗﻪ‪ :‬ﺃﻥ ‬ ‫ﺣﺬﺭﺍ ﻣﻦ ﻓﻮﺍﺕ ﻣﺎ ﻻ ﻳﺴﺘﺪﺭﻙ‪ ،‬ﻣﻦ ﺇﺯﻫﺎﻕ ﺭﻭﺡ‬‫ﺃﻥ ﻳﺘﺠﺴﺲ‪ ،‬ﻭﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﺤﺚ ‬ ‫ﻣﻌﺼﻮﻡ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﻋﺮﺽ ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻔﺖ ﺍﺳﺘﺪﺭﺍﻛﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺩﺧﻞ ﻣﻌﻬﺎ ﺍﻟﺒﻴﺖ ﻟﻴﺴﺎﻭﻣﻬﺎ ﻋﻠﻰ ﺃﺟﺮﺓ ﺍﻟﺰﻧﺎ‪ ،‬ﺛﻢ ﻳﺨﺮﺟﺎﻥ‬ ‫ﻟﻴﺰﻧﻴﺎ ﻓﻲ ﺑﻴﺖ ﺁﺧﺮ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭﻩ ﻭﺭﻓﻌﻪ ﺑﻐﻴﺮ ﺩﺧﻮﻝ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻟﻪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺳﻤﻊ ﺍﻟﻤﺤﺘﺴﺐ ﺃﺻﻮﺍﺕ ﺗﻼﻩ ﻣﻨﻜﺮﺓ ﻣﻦ ﺩﺍﺭ ﺗﻈﺎﻫﺮ ﺃﻫﻠﻬﺎ ﺑﺄﺻﻮﺍﺗﻬﻢ‪،‬‬ ‫ﺃﻧﻜﺮﻫﺎ ﺧﺎﺭﺝ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻟﻢ ﻳﻬﺠﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺪﺧﻮﻝ؛ ﻷﻥ ﺍﻟﻤﻨﻜﺮ ﻇﺎﻫﺮ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻜﺸﻒ ﻋﻤﺎ‬ ‫ﺳﻮﺍﻩ‪ .‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.١٤٨/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪416‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻘﺪﻡ ﺇﻟﻰ ﺍﻟﻜﺴﺮ ﺑﺎﻟﺘﻬﻤﺔ ﻭﻫﻮ ﻇﺎﻫﺮ ﻋﻘﺪ‬ ‫ﺍﻟﺠﻮﺍﻫﺮ ﺇﺫ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻭﻛﻞ ﺑﻴﺖ ﻛﺎﻥ ﻓﻴﻪ ﻣﻨﻜﺮ ﻛﺰﻧﻰ ﺃﻭ ﺧﻤﺮ ﺃﻭ ﻧﺒﻴﺬ ﻣﺴﻜﺮ ﺃﻭ‬ ‫ﺧﺎﺋﻦ ﺃﻭ ﻣﺎﻧﻊ ﺍﻟﺤﻖ ﺃﻭ ﺿﺎﺭﺏ ﺃﻫﻠﻪ ﺟﺰﺍﻓﺎ ﺟﺎﺯ ﻟﻤﻦ ﻳﺪﺧﻠﻪ ﺑﻐﻴﺮ ﺇﺫﻥ ﻟﺘﻐﻴﻴﺮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﻏﻠﻘﻮﻩ ﻓﻠﻴﻜﺴﺮﻩ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﺻﺢ ﺫﻟﻚ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺪﺧﻞ ﺑﺘﻬﻤﺔ‬ ‫ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻳﺤﺘﻤﻠﻪ ﻛﻼﻡ ﺍﻟﻌﻘﺪ)‪.(١‬‬ ‫‪ ٥٩١‬ا‪ 3‬ل إ‪/ #  € K‬ل‬ ‫ﻣﻦ ﻟﻪ ﺃﻭ ﻟﻴﺘﻴﻤﻪ ﺃﻭ ﻏﺎﺋﺒﻪ ﺃﻭ ﻣﺠﻨﻮﻧﻪ‪ ،‬ﺃﻭ ﻛﻞ ﻣﻦ ﻗﺎﻡ ﻣﻘﺎﻣﻪ ﺑﺨﻼﻓﺔ ﺃﻭ ﻭﻛﺎﻟﺔ‬ ‫ﺃﻭ ﻭﺻﺎﻳﺔ ﺃﻭ ﺍﺣﺘﺴﺎﺏ ﻟﻴﺘﻴﻢ ﺃﻭ ﻣﺠﻨﻮﻥ ﻭﻣﻈﻠﻮﻡ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﺎﻝ ﻓﻲ ﺑﻴﺖ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﻋﻠﻴﻪ ﺩﺧﻞ ﺇﻟﻴﻪ ﻭﻟﻮ ﺑﻜﺴﺮ ﺍﻟﺒﺎﺏ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺍﻟﻜﺴﺮ‪،‬‬ ‫ﻭﻳﺪﺧﻞ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺭﺏ ﺍﻟﺒﻴﺖ ﺃﻭ ﻣﻦ ﻳﺄﺫﻥ ﻟﻪ ﻓﻼ ﻳﺪﺧﻞ ﺇﻻ ﺑﺈﺫﻥ‬ ‫ﻻﻧﺘﻔﺎﺀ ﺍﻟﻤﻨﻊ ﺇﻻ ﺇﻥ ﻏﺎﺏ؛ ﻟﺌﻼ ﻳﺼﻞ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﻣﺎﻟﻪ ﻓﺬﻟﻚ ﻣﻨﻊ)‪.(٢‬‬ ‫‪ ٥٩٢‬د‪ 3‬ل ‪ V.‬ا€  ا‪V,A+‬‬ ‫ﺇﻥ ﺃﺩﺧﻞ ﻏﺎﺻﺐ ﻣﺎ ﻏﺼﺐ ﺑﻴﺘﻪ ﻫﺠﻢ ﻋﻠﻴﻪ ﺭﺑﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺎﻡ ﻣﻘﺎﻡ ﺭﺑﻪ ﻣﻦ‬ ‫ﺧﻠﻴﻔﺔ ﺃﻭ ﻭﻛﻴﻞ ﺃﻭ ﻣﺤﺘﺴﺐ ﺃﻭ ﻧﺤﻮﻫﻢ ﻓﻴﻪ ﺑﺪﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﻏﻴﺮ‬ ‫ﺍﻟﻐﺎﺻﺐ ﻣﻦ ﻋﻴﺎﻝ ﺍﻟﻐﺎﺻﺐ ﺃﻭ ﻏﻴﺮﻫﻢ ﺇﻥ ﺧﺎﻑ ﺃﻥ ﻳﻬﺮﺏ ﺑﻪ ﺃﻭ ﻳﻔﻮﺗﻪ ﺃﻭ ﻳﺨﻔﻴﻪ‬ ‫ﺇﻥ ﺍﺳﺘﺄﺫﻥ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻏﻴﺮﻩ ﻓﻌﻞ ﺃﻣﺎﺭﺓ ﺍﻟﺪﺧﻮﻝ ﻭﺩﺧﻞ‪ ،‬ﻭﻻ ﻳﻬﺠﻢ ﻋﻠﻴﻪ‬ ‫ﻓﻲ ﺑﻴﺖ ﺳﺎﺭﻕ ﺇﻥ ﻛﺎﻥ ﻳﻘﺮ ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﻭﻳﺮﺩ ﻣﺎ ﺳﺮﻕ ﺃﻭ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺷﻬﺎﺩﺓ‬ ‫ﻣﻘﺪﻭﺭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻛﺎﻟﻐﺎﺻﺐ)‪.(٣‬‬ ‫‬‫ﺻﺤﻴﺤﺔ ﻭﻛﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤١٠/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٤/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤١٠/٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤١١/٥‬ﺍﻹﻳﻀﺎﺡ ‪.٥٤/٣‬‬ ‫‪417‬‬‫ﺣﻖ ﺍﻻﺳﺘﺌﺬﺍﻥ‬ ‫‪ ٥٩٣‬د‪ 3‬ل ا‪ K% A‬ا‪+‬‬ ‫ﻻ ﻳﻬﺠﻢ ﻏﺮﻳﻢ ﻋﻠﻰ ﻣﺪﻳﻦ ﺑﻼ ﺇﺫﻥ ﻓﻲ ﺑﻴﺘﻪ ﺇﻥ ﺗﻮﺍﺭﻯ‪ ،‬ﺃﻱ‪ :‬ﺍﺳﺘﺘﺮ ﻓﻴﻪ ﻣﻨﻪ‪،‬‬ ‫ﺍﻟﺪﻳﻦ ﺑﺮﺿﺎﻩ ﻻ ﺑﻐﺼﺐ ﺃﻭ ﺳﺮﻗﺔ ﺃﻭ ﺗﻌﺪﻳﺔ؛‬ ‫ﻭﻟﻮ ﻭﺟﺪ ﻣﺎ ﻳﺆﺩﻱ ﻟﻪ؛ ﻷﻧﻪ ﺃﻋﻄﺎﻩ ‪‬‬ ‫ﻭﺍﻟﺪﻳﻦ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻭﻣﻦ ﺃﻱ ﻣﺎﻝ ﺷﺎﺀ ﺃﻋﻄﻰ ﺫﻟﻚ‬‫ﻭﻷﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻣﺎﻝ ﺍﻟﻤﺪﻳﻦ‪ ،‬‬ ‫‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻟﻤﻦ ﻫﻮ ﻟﻪ؛ ﻭﻷﻥ ﻟﻪ ﺃﻥ ﻳﺘﻮﺍﺭﻯ ﺇﻟﻰ ﻳﺴﺎﺭﻩ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﻮﺍﺭﻱ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻪ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﺄﻣﺮﻩ‬‫ﺇﺫﺍ ﺃﻋﺴﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﻬﺠﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﺗﻮﺍﺭﻯ ﻟﻢ ﻳﻔﺪﻩ ﺗﻮﺍﺭﻳﻪ‬ ‫ﺑﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻬﺠﻮﻡ ﻋﻠﻴﻪ ﺣ ‪‬ﻘﺎ ﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺘﻮﺍﺭﻱ ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻬﺠﻮﻡ‬ ‫ﻳﺮﻭﻉ ﻛﺎﻟﻐﺎﺻﺐ ﻭﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﻮﺍﺭﻯ ﻣﻦ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺧﻼﻑ ﺍﻷﺻﻞ ﻭﻻ ‬ ‫ﻏﺮﻳﻤﻪ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﺆﺩﻱ ﻟﻪ)‪.(١‬‬ ‫‪ ٥٩٤‬ا‪c‰a‬ان اﻷم وا  وا‪$SG‬‬ ‫ﻭﺍﻷﻡ ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻳﺴﺘﺄﺫﻧﻮﻥ ﻭﻳﺴﻠﻤﻮﻥ ﻓﻲ ﺑﻴﻮﺕ ﺃﻃﻔﺎﻟﻬﻢ ﻭﻛﺬﺍ ﺧﻠﻴﻔﺔ‬ ‫ﻳﺘﻴﻢ ﻭﻣﺠﻨﻮﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﺘﻬﻤﺎ ﺇﻻ ﺑﺈﺫﻥ ﻭﺳﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﺃﺫﻥ ﺍﻟﻄﻔﻞ ﺍﻟﻤﻤﻴﺰ ﺃﻭ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ ﺇﺫﺍ ﻣﻴﺰ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻤﻦ ﺳﻜﻦ ﻣﻌﻬﻤﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺩﺧﻞ ﻛﻤﺎ ﻳﺠﻮﺯ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻌﻠﻢ ﺣﺎﻝ ﺍﻟﻤﺠﻨﻮﻥ ﺣﻴﻦ ﺃﺭﺍﺩ ﺍﺳﺘﺄﺫﻥ ﻭﺳﻠﻢ‪ ،‬ﻓﺈﻥ ﺃﺫﻥ ﺣﻤﻠﻪ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ‬ ‫ﻣﻴﺰ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﻧﺰﻟﻪ ﻣﻨﺰﻟﺔ ﺍﻟﻤﺮﻳﺾ ﻭﺩﺧﻞ ﺑﻼ ﺇﺫﻥ ﻓﻲ ﻧﻔﻊ ﺫﻟﻚ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﺧﻮﻝ ﻟﻨﻔﻊ ﻟﻪ ﻓﻠﻪ ﺍﻟﺪﺧﻮﻝ ﺇﺫ ﻻ ﻳﻤﻨﻊ ﻣﻦ ﻧﻔﻌﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻧﺎﺩﻯ ﺍﻟﻤﺠﻨﻮﻥ ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﺩﺧﻞ)‪.(٢‬‬ ‫‪ ٥٩٥‬ا‪c‰a‬ان ا‪ € 6# P`+‬وا‬ ‫ﻳﺠﻮﺯ ﻟﻜﻞ ﻣﻦ ﻣﺸﺘﺮﻛﻲ ﺑﻴﺖ ﺑﺎﻟﻤﻠﻚ ﺃﻭ ﺑﺎﻟﻜﺮﺍﺀ ﺃﻭ ﺍﻹﻣﺴﺎﻙ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‬ ‫ﺩﺧﻮﻝ ﺑﻼ ﺇﺫﻥ ﺇﻥ ﺳﻜﻨﻮﻩ ﻛﻠﻬﻢ‪ ،‬ﻭﻟﻮ ﺳﻜﻦ ﻣﻊ ﺃﻣﻪ؛ ﻷﻥ ﻗﻮﻟﻪ ﮊ ﻟﻤﻦ ﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤١١/٥‬ﺍﻹﻳﻀﺎﺡ ‪ ٥٥/٣‬ ‪.٥٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤١٣/٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪418‬‬ ‫»ﺃﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺃﻣﻲ؟ ﺃﺗﺤﺐ ﺃﻥ ﺗﺮﺍﻫﺎ ﻋﺮﻳﺎﻧﺔ؟«)‪ ،(١‬ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺃﻡ ﺳﻜﻨﺖ ﻻ ﻣﻊ‬ ‫ﺍﺑﻨﻬﺎ ﻭﺍﻷﺣﻮﻁ ﺃﻥ ﻳﺠﻌﻞ ﻋﻼﻣﺔ ﻟﺪﺧﻮﻝ‪ ،‬ﻭﻳﺠﻮﺯ ﺑﺎﻹﺫﻥ ﻟﻤﻦ ﻟﻢ ﻳﺴﻜﻦ ﻣﻌﻬﻢ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﺎ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻣﻦ ﺭﺑﻨﺎ‬ ‫‬‫ﻓﻴﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺩﺧﻞ ﺑﻴ ﺘﺎ ﻻ ﺳﺎﻛﻦ ﻓﻴﻪ ﻗﺎﻝ‬ ‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﻓﻴﻪ‪،‬‬ ‫‬‫ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺩﺧﻞ‬ ‫ﻭﻗﺪ ﻣﺮ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻻ ﺳﻼﻡ ﻋﻠﻰ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺒﻴﻮﺕ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪¹ ¸ ¶ µ ´ ³ ² ± ° ¯ ® ﴿ :‬‬ ‫‪] ﴾  Á À ¿ ¾ ½ ¼ »º‬ﺍﻟﻨﻮﺭ‪[٦١ :‬‬ ‫ﻫﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺳﻠﻤﻮﺍ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﺟﻌﻞ ﺍﻹﺧﻮﺍﻥ ﻛﺎﻷﻧﻔﺲ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺡ‪.١٧٩٦ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤١٣/٥‬ ‪ ،٤١٤‬ﺍﻹﻳﻀﺎﺡ ‪.٥٦ ،٥٠/٣‬‬ ‫‪419‬‬ ‫ا‪FS‬س‬ ‫ ق ا ا‬ ‫‪ ١‬ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺒﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪٥ .............................................................................................................................‬‬ ‫‪ ٢‬ ﺣﻜﻢ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺩﻟﻴﻠﻪ ‪٢ ......................................................................................................................‬‬ ‫‪ ٣‬ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪٣ ......................................................................................................................‬‬ ‫‪ ٤‬ ﻣﻦ ﺻﻮﺭ ﺍﻟﻤﺼﺎﺣﺒﺔ ﺑﺎﻟﻤﻌﺮﻭﻑ ‪٤ ..........................................................................................................‬‬ ‫‪ ٥‬ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻮﺍﻟﺪﻳﻦ ‪٥ .......................................................................................................................................‬‬ ‫‪ ٦‬ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﻘﻮﺑﺘﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪٦ ...................................................................................‬‬ ‫‪ ٧‬ ﻣﻦ ﺻﻮﺭ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪٨.....................................................................................................................‬‬ ‫‪ ٨‬ ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻮﺭ ﻣﻦ ﺑﺮﻫﻤﺎ ‪١٠....................................................................................................‬‬ ‫‪ ٩‬ ﺧﺮﻭﺝ ﺍﻟﻮﻟﺪ ﻣﻦ ﻣﺎﻟﻪ ﻭﺃﻫﻠﻪ ﻃﺎﻋﺔ ﻟﻮﺍﻟﺪﻳﻪ ‪١١ .....................................................................................‬‬ ‫‪ ١٠‬ ﺧﺮﻭﺝ ﺍﻟﻮﻟﺪ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﺍﻟﺪﻳﻪ ‪١٢............................................................................................................‬‬ ‫‪ ١١‬ ﻣﻨﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻮﻟﺪﻫﻤﺎ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻨﻮﺍﻓﻞ ‪١٣ .........................................................................................‬‬ ‫‪ ١٢‬ ﺃﻣﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻮﻟﺪﻫﻤﺎ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺠﻬﺎﺩ ‪١٤ ................................................................................‬‬ ‫‪ ١٣‬ ﻣﻨﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻮﻟﺪﻫﻤﺎ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ‪١٥ ................................................................................................‬‬ ‫‪ ١٤‬ ﺗﺠﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪١٦ .....................................................................................................‬‬ ‫‪ ١٥‬ ﺣﻜﻢ ﻣﻦ ﺃﺣﺰﻥ ﻭﺍﻟﺪﻳﻪ ‪١٧ ......................................................................................................................‬‬ ‫‪ ١٦‬ ﻓﻀﻞ ﺇﺭﺿﺎﺀ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪١٧ ........................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪420‬‬ ‫‪ ١٧‬ ﺩﻋﻮﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻭﻟﻪ ‪١٨ ........................................................................................................‬‬ ‫‪ ١٨‬ ﺩﻋﻮﺓ ﺍﻷﻡ ﺃﻛﺜﺮ ﺇﺟﺎﺑﺔ ﻭﻃﺎﻋﺘﻬﺎ ﺿﻌﻒ ﻃﺎﻋﺔ ﺍﻷﺏ ‪١٨ ...................................................................‬‬ ‫‪ ١٩‬ ﺃﻣﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻟﺪﻫﻤﺎ ﺑﻔﻌﻞ ﺍﻟﻤﺒﺎﺡ ﺃﻭ ﺍﻟﻤﻌﺮﻭﻑ ‪١٩ ........................................................................‬‬ ‫‪ ٢٠‬ ﻧﻬﻲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻮﻟﺪ ﻋﻦ ﺍﻟﻤﻌﺮﻭﻑ ‪٢٠ .................................................................................................‬‬ ‫‪ ٢١‬ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﺗﺮﻙ ﻛﺴﺐ ﺍﻟﺤﻼﻝ ‪٢١...........................................................................................‬‬ ‫‪ ٢٢‬ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﺗﺮﻙ ﺍﻟﺠﻬﺎﺩ ﻭﻣﻌﺎﻭﻧﺔ ﺍﻟﻈﺎﻟﻢ ‪٢١.........................................................................‬‬ ‫‪ ٢٣‬ ﻭﻻﻳﺔ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻬﻤﺎ ‪٢٣ .........................................................................................................‬‬ ‫‪ ٢٤‬ ﺇﻇﻬﺎﺭ ﻣﻘﺘﻀﻰ ﺍﻟﻮﻻﻳﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ‪٢٤ .....................................................................................................‬‬ ‫‪ ٢٥‬ ﻫﺠﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪٢٥ ................................................................................................‬‬ ‫‪ ٢٦‬ ﺻﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺗﺨﻠﻴﺼﻬﻤﺎ ﻣﻦ ﺍﻟﺮﻕ ‪٢٥ ............................................................................................‬‬ ‫ﻋﺒﺪﺍ ‪٢٦ .................................................................................................‬‬ ‫‪ ٢٧‬ ﺻﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺑﻦ ‬ ‫ﻣﺆﺫﻳﺎ ‪٢٦ .......................................................‬‬ ‫‬‫ﻣﻌﺪﻳﺎ ﺃﻭ‬ ‫‬‫ﻣﺮﺿﺎ‬ ‫‬‫‪ ٢٨‬ ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﻮﻟﺪ ﺑﻮﺍﻟﺪﻳﻪ ﺇﺫﺍ ﻣﺮﺿﺎ‬ ‫‪ ٢٩‬ ﺗﻮﺑﺔ ﺍﻟﻮﻟﺪ ﻣﻦ ﻋﻘﻮﻕ ﻭﺍﻟﺪﻳﻪ ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ ‪٢٨ ...................................................................................‬‬ ‫‪ ٣٠‬ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻓﻀﻞ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪٢٨ .........................................................................................................‬‬ ‫‪ ٣١‬ ﻋﻈﻢ ﺣﻖ ﺍﻷﻡ ﻋﻦ ﺣﻖ ﺍﻷﺏ ‪٢٩ ..........................................................................................................‬‬ ‫‪ ٣٢‬ ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ‪٣١ ............................................................................................................‬‬ ‫‪ ٣٣‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻓﻲ ﻣﺎﻝ ﻭﻟﺪﻫﻤﺎ ‪٣٢ ........................................................................................‬‬ ‫‪ ٣٤‬ ﺳﻜﻨﻰ ﻭﻧﻔﻘﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺇﻻ ﺑﻨﺎﺗﻪ ‪٣٣...............................................................‬‬ ‫‪ ٣٥‬ ﺑﻴﻊ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ‪٣٣........................................................................................................................‬‬ ‫‪ ٣٦‬ ﻣﺎ ﻳﺤﻞ ﻟﻠﻮﺍﻟﺪ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ‪٣٤ .........................................................................................................‬‬ ‫‪ ٣٧‬ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﺻﺪﺍﻕ ﺍﺑﻨﺘﻪ ‪٣٥ ..................................................................................................................‬‬ ‫‪ ٣٨‬ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ‪٣٥ ....................................................................................................................‬‬ ‫‪ ٣٩‬ ﺃﻗﺴﺎﻡ ﺍﻻﻧﺘﺰﺍﻉ ‪٣٦ ....................................................................................................................................‬‬ ‫‪ ٤٠‬ ﻣﻨﻊ ﺍﻟﺤﺎﻛﻢ ﻟﻠﻮﺍﻟﺪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﻭﻟﺪﻩ ‪٣٦ .........................................................................‬‬ ‫‪421‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤١‬ ﺑﻴﻊ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ﻟﻨﻔﺴﻪ ‪٣٧.............................................................................................................‬‬ ‫‪ ٤٢‬ ﺩﻳﻦ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ‪٣٧......................................................................................................................‬‬ ‫‪ ٤٣‬ ﺣﻜﻢ ﺻﻠﺔ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻷﻗﺎﺭﺏ ‪٣٨.......................................................................................................‬‬ ‫‪ ٤٤‬ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ :‬ﻓﻀﻠﻪ ﻭﺃﺩﻟﺘﻪ ‪٤٠ ......................................................‬‬ ‫ ق ا  ‪ K%‬وا‬ ‫‪ ٤٥‬ ﺑﺮ ﺍﻷﺑﻨﺎﺀ ‪٤٢ ...............................................................................................................................................‬‬ ‫‪ ٤٦‬ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺑﺎﻟﻤﻮﺕ ﺑﺴﺒﺐ ﺍﻟﻔﻘﺮ ‪٤٢ ......................................................................................‬‬ ‫‪ ٤٧‬ ﺇﻋﺎﻧﺔ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ﻋﻠﻰ ﺑﺮﻩ ‪٤٣ .............................................................................................................‬‬ ‫‪ ٤٨‬ ﺣﻜﻢ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺒﻨﺎﺕ ‪٤٤ ..............................................................................................................‬‬ ‫‪ ٤٩‬ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﺗﺄﺩﻳﺒﻪ ‪٤٤ ..............................................................................................‬‬ ‫‪ ٥٠‬ ﺗﻌﻠﻴﻤﻪ ﻣﺎ ﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ ‪٤٥ ....................................................................................................................‬‬ ‫‪ ٥١‬ ﺗﻌﻠﻴﻤﻪ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ‪٤٦ ..............................................................................................................................‬‬ ‫‪ ٥٢‬ ﺍﺧﺘﻴﺎﺭ ﺃﺧﻮﺍﻟﻪ ‪٤٧ .....................................................................................................................................‬‬ ‫‪ ٥٣‬ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺄﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﻴﻦ ‪٤٨ ............................................................................................‬‬ ‫‪ ٥٤‬ ﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ‪٥٠ ..............................................................................................................‬‬ ‫‪ ٥٥‬ ﺗﻘﺒﻴﻞ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ‪٥٠ ....................................................................................................................‬‬ ‫‪ ٥٦‬ ﺑﻤﻦ ﻳﺒﺪﺃ ﺍﻟﻮﺍﻟﺪ ﻓﻲ ﺍﻟﻌﻄﺎﺀ ﺑﺎﻟﺬﻛﺮ ﺃﻭ ﺍﻷﻧﺜﻰ؟ ‪٥١ ..........................................................................‬‬ ‫‪ ٥٧‬ ﻓﻀﻞ ﺍﻹﺣﺴﺎﻥ ﻟﻸﻧﺜﻰ ‪٥١ ......................................................................................................................‬‬ ‫‪ ٥٨‬ ﺃﺧﺬ ﺍﻟﻮﻟﺪ ﺍﻟﺒﺎﻟﻎ ﻣﻦ ﻣﺎﻝ ﻭﺍﻟﺪﻩ ﺃﻭ ﺃﻣﻪ ‪٥٢ ........................................................................................‬‬ ‫‪ ٥٩‬ ﺿﻮﺍﺑﻂ ﺍﻟﺘﻔﻀﻴﻞ ﺑﻴﻦ ﺍﻷﺑﻨﺎﺀ ‪٥٢ ...........................................................................................................‬‬ ‫‪ ٦٠‬ ﻓﻮﺍﺋﺪ ﻋﺎﻣﺔ ﻓﻲ ﺣﻘﻮﻕ ﺍﻷﻭﻻﺩ ‪٥٣ ........................................................................................................‬‬ ‫‪ ٦١‬ ﺿﺮﺏ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ‪٥٤ .......................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪422‬‬ ‫‪ $.‬اﻷرم‬ ‫‪ ٦٢‬ ﻣﻌﻨﻰ ﺍﻟﺮﺣﻢ ‪٥٥.........................................................................................................................................‬‬ ‫‪ ٦٣‬ ﺣﻜﻢ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺩﻟﻴﻠﻪ ‪٥٥..............................................................................................................‬‬ ‫‪ ٦٤‬ ﻓﻀﻞ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ‪٥٧ ...........................................................................................................................‬‬ ‫‪ ٦٥‬ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ‪٥٨ .............................................................................................................‬‬ ‫‪ ٦٦‬ ﺣﺪ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺘﻲ ﺗﺠﺐ ﺻﻠﺘﻬﺎ ‪٥٨ ........................................................................................................‬‬ ‫‪ ٦٧‬ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﺎﻟﻤﺎﻝ ﻭﺍﻟﻨﻔﺲ ‪٦٠ .........................................................................................................‬‬ ‫‪ ٦٨‬ ﻣﺎ ﺗﻜﻮﻥ ﺑﻪ ﺍﻟﺼﻠﺔ ‪٦١ .............................................................................................................................‬‬ ‫‪ ٦٩‬ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻮﺍﺻﻞ ‪٦٢ ..........................................................................................‬‬ ‫‪ ٧٠‬ ﻧﺴﻴﺎﻥ ﺍﻟﺘﻮﺍﺻﻞ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻄﻴﻌﺔ ‪٦٣ ...............................................................................................‬‬ ‫‪ ٧١‬ ﺣﻜﻢ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺼﻞ ﺭﺣﻤﻪ ‪٦٣ ...................................................................................................‬‬ ‫‪ ٧٢‬ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺼﻞ ﺭﺣﻤﻪ ﺑﻨﻔﺴﻪ ‪٦٤ ...................................................................................................‬‬ ‫‪ ٧٣‬ ﺑﺮﺍﺀﺓ ﺫﻣﺔ ﺍﻟﻮﺍﺻﻞ ﺇﺫﺍ ﻟﻢ ﻳﻘﺒﻞ ﺍﻟﻤﻮﺻﻮﻝ ﺻﻠﺘﻪ ‪٦٥.......................................................................‬‬ ‫‪ ٧٤‬ ﺻﻠﺔ ﻣﻦ ﻳﻘﻴﻢ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪ ﺍﻟﻮﺍﺻﻞ ‪٦٥..............................................................................................‬‬ ‫‪ ٧٥‬ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺍﻟﻤﺆﺫﻳﺔ ﻟﻠﻮﺍﺻﻞ ‪٦٦..........................................................................................................‬‬ ‫‪ ٧٦‬ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺍﻟﻤﻌﺎﻧﺪﻳﻦ ‪٦٦...................................................................................................................‬‬ ‫ﻣﺮ ﻋﻠﻰ ﺃﺣﺪ ﺃﻗﺮﺑﺎﺋﻪ ﻭﻟﻢ ﻳﺼﻠﻪ ‪٦٧ .................................................................................‬‬ ‫‪ ٧٧‬ ﺣﻜﻢ ﻣﻦ ‬ ‫‪ ٧٨‬ ﺣﻜﻢ ﻣﻦ ﻳﻤﻨﻊ ﻭﺻﺎﻝ ﻗﺮﺍﺑﺘﻪ ‪٦٧ ........................................................................................................‬‬ ‫‪ ٧٩‬ ﻓﻀﻞ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺯﻳﺎﺭﺓ ﺍﻟﻤﺮﺿﻰ ‪٦٨ ...........................................................................................‬‬ ‫‪ ٨٠‬ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺰﻳﺎﺭﺓ ‪٦٩.................................................................................................................................‬‬ ‫‪ ٨١‬ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺰﺍﻭﺭ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺠﺎﻭﺭ ‪٧٠ ..............................................................................................‬‬ ‫‪ ٨٢‬ ﺻﻠﺔ ﺍﻟﻤﺮﺃﺓ ﻷﺭﺣﺎﻣﻬﺎ ﻭﺣﻜﻢ ﻣﻨﻌﻬﺎ ﻣﻦ ﺫﻟﻚ ‪٧١ ............................................................................‬‬ ‫‪‬‬ ‫ﺍﻟﻤﺨﺪﺭﺓ )ﺃﻱ‪ :‬ﺍﻟﻤﺴﺘﻮﺭﺓ ﻋﻦ ﺃﻋﻴﻦ ﺍﻟﻨﺎﺱ( ﺭﺣﻤﻬﺎ ‪٧٢ .......................................‬‬ ‫‪ ٨٣‬ ﻭﺻﻞ ﺍﻟﻤﺮﺃﺓ‬ ‫‪ ٨٤‬ ﻣﻨﻊ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﻣﻦ ﺻﻠﺔ ﺭﺣﻤﻬﺎ ‪٧٣.............................................................................................‬‬ ‫‪423‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫] ا‬ ‫‪ ٨٥‬ ﺗﻌﺮﻳﻒ ﺍﻟﻴﺘﻴﻢ ‪٧٥ .....................................................................................................................................‬‬ ‫‪ ٨٦‬ ﺣﻜﻢ ﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﻴﻢ ﻭﻣﺎﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ‪٧٥ ...............................................................................‬‬ ‫‪ ٨٧‬ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻓﻀﻞ ﻭﻻﻳﺔ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ‪٧٦ ................................................................................................‬‬ ‫‪ ٨٨‬ ﻭﺟﻮﺏ ﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﻴﻢ ﻋﻠﻰ ﻣﻦ ﺣﻀﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪٧٨...............................................................‬‬ ‫‪ ٨٩‬ ﺍﺳﺘﺨﻼﻑ ﺃﻣﻴﻦ ﻟﺮﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻟﻴﺘﻴﻢ ‪٧٨..........................................................................................‬‬ ‫‬ ‫ﻭﻛﻴﻼ ﻟﻠﻴﺘﻴﻢ ‪٨٠ ...............................................................................................................‬‬ ‫ﺟﺒﺎﺭ‬ ‫‬‫‪ ٩٠‬ ﺇﻥ ﺃﻗﺎﻡ‬ ‫‪ ٩١‬ ﻗﺒﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻹﻗﺎﻣﺔ ﺍﻟﻮﻛﻴﻞ ﻋﻦ ﻃﺮﻳﻖ ﺟﺒﺎﺭ ‪٨٠ ........................................................................‬‬ ‫‪ ٩٢‬ ﺣﻜﻢ ﺇﻗﺎﻣﺔ ﺍﻟﻮﻛﻴﻞ ﻟﺮﻋﺎﻳﺔ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ‪٨١ ............................................................................................‬‬ ‫‪ ٩٣‬ ﻧﺰﻉ ﺍﻟﻮﻛﻴﻞ ﻋﻨﺪ ﺍﻟﺘﻬﻤﺔ ‪٨١ ....................................................................................................................‬‬ ‫‪ ٩٤‬ ﺗﻐﻴﻴﺮ ﺍﻟﻮﻛﻴﻞ ﺑﻐﻴﺮ ﺗﻬﻤﺔ ‪٨١ ....................................................................................................................‬‬ ‫‪ ٩٥‬ ﺑﻄﻼﻥ ﻭﻛﺎﻟﺔ ﺍﻟﻮﻛﻴﻞ ﺍﻷﻭﻝ ﺇﺫﺍ ﻋﻠﻢ ﺑﺘﻐﻴﻴﺮﻩ ‪٨٢ ..............................................................................‬‬ ‫‪ ٩٦‬ ﺇﻗﺎﻣﺔ ﻭﻛﻴﻠﻴﻦ ﻟﻠﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪٨٢ .........................................................................................‬‬ ‫‪ ٩٧‬ ﺿﻤﺎﻥ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻤﺘﻄﻮﻉ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ ‪٨٤ ................................................................................‬‬ ‫‪ ٩٨‬ ﺧﻠﻊ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ ﺇﻥ ﺧﺎﻥ ﻭﺿﻴﻊ ‪٨٤ .......................................................................................‬‬ ‫‪ ٩٩‬ ﺍﻻﺣﺘﺴﺎﺏ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻴﺘﻴﻢ ‪٨٥ ...................................................................................................‬‬ ‫‪ ١٠٠‬ ﺍﻟﻤﺤﺘﺴﺐ ﻳﻜﻮﻥ ﻏﻴﺮ ﺛﻘﺔ ‪٨٦ ...............................................................................................................‬‬ ‫‪ ١٠١‬ ﺍﻷﻭﻟﻰ ﺑﺎﻻﺣﺘﺴﺎﺏ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﺎﻣﻰ ‪٨٧...........................................................................................‬‬ ‫‪ ١٠٢‬ ﺃﺧﺬ ﺍﻟﻤﺤﺘﺴﺐ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﺴﻌﺮ ﺍﻟﺒﻠﺪ ‪٨٧...............................................................................‬‬ ‫‪ ١٠٣‬ ﻭﺻﻲ ﺍﻟﺬﻣﻲ ‪٨٨.....................................................................................................................................‬‬ ‫‪ ١٠٤‬ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ﺑﺄﺟﺮ ‪٨٨...........................................................................................................‬‬ ‫‪ ١٠٥‬ ﺍﻷﻣﺮ ﺑﺨﺘﺎﻥ ﺍﻟﻴﺘﻴﻢ ‪٨٩ ...........................................................................................................................‬‬ ‫‪ ١٠٦‬ ﺿﺮﺏ ﺍﻟﻴﺘﻴﻢ ﺑﻘﺼﺪ ﺍﻟﺘﺄﺩﻳﺐ ‪٨٩ .........................................................................................................‬‬ ‫‪ ١٠٧‬ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﺤﺎﺟﺘﻪ ﺇﻟﻴﻪ ‪٩٠ ...........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪424‬‬ ‫‪ ١٠٨‬ ﺇﺑﻄﺎﻝ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﺑﻴﻊ ﺑﺜﻤﻦ ﺑﺨﺲ ‪٩٢ ................................................................................‬‬ ‫‪ ١٠٩‬ ﺍﻟﺮﺩ ﺑﺎﻟﻌﻴﺐ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ‪٩٣ .................................................................................................................‬‬ ‫‪ ١١٠‬ ﺗﺰﻭﻳﺞ ﺍﻟﻮﺻﻲ ﻋﺒﺪ ﺍﻟﻴﺘﻴﻢ ﻭﺃﻣﺘﻪ ‪٩٣ ....................................................................................................‬‬ ‫‪ ١١١‬ ﺿﻤﺎﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪٩٣ ..............................................................................................................................‬‬ ‫‪ ١١٢‬ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ‪٩٤.................................................................................‬‬ ‫‪ ١١٣‬ ﻛﻴﻔﻴﺔ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪٩٥.......................................................................................................................‬‬ ‫‪ ١١٤‬ ﻧﻘﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻟﻰ ﺑﻠﺪ ﻳﻐﻠﻮ ﻓﻴﻪ ﺍﻟﺜﻤﻦ ‪٩٥......................................................................................‬‬ ‫‪ ١١٥‬ ﻣﻨﺎﺯﻋﺔ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺑﻴﻌﻪ ﻣﺎﻟﻪ ‪٩٦..............................................................................................‬‬ ‫‪ ١١٦‬ ﺑﻴﻊ ﺃﺻﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪٩٨ .......................................................................................................................‬‬ ‫‪ ١١٧‬ ﺑﻴﻊ ﺃﺻﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﻐﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ‪١٠٠ .............................‬‬ ‫‪ ١١٨‬ ﺑﻴﻊ ﻏﻴﺮ ﺍﻷﺻﻮﻝ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٠١ .................................................................................................‬‬ ‫‪ ١١٩‬ ﺷﺮﺍﺀ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٠١ ................................................................................................................................‬‬ ‫‪ ١٢٠‬ ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ ﻗﺒﻞ ﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﻴﺔ ‪١٠٢ ....................................................................................................‬‬ ‫‪ ١٢١‬ ﺗﺼﺮﻑ ﺍﻟﻤﺴﺘﺨﻠﻒ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ ‪١٠٢ ...............................................................................................‬‬ ‫‪ ١٢٢‬ ﺍﻟﺸﺮﺍﺀ ﻣﻦ ﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﺎﻣﻰ ﺩﻭﻥ ﺛﺒﻮﺕ ﺃﻣﺮﻩ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ‪١٠٣......................................................‬‬ ‫‪ ١٢٣‬ ﺣﻜﻢ ﺍﻟﻬﺒﺔ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٠٣...........................................................................................................‬‬ ‫‪ ١٢٤‬ ﻣﺨﺎﻟﻄﺔ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ‪١٠٥ ........................................................................................................‬‬ ‫‪ ١٢٥‬ ﺃﻛﻞ ﻣﺎ ﻓﻀﻞ ﻣﻦ ﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ‪١٠٦ ......................................................................................................‬‬ ‫‪ ١٢٦‬ ﺍﻗﺘﺮﺍﺽ ﺍﻟﻮﺻﻲ ﺍﻟﻤﺤﺘﺎﺝ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٠٦ ................................................................................‬‬ ‫‪ ١٢٧‬ ﺍﻗﺘﺮﺍﺽ ﺍﻟﻮﺻﻲ ﻏﻴﺮﺍﻟﻤﺤﺘﺎﺝ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٠٧.........................................................................‬‬ ‫‪ ١٢٨‬ ﺍﻟﻄﺤﻴﻦ ﻓﻲ ﺭﺣﻰ ﺍﻟﻴﺘﻴﻢ ‪١٠٧..............................................................................................................‬‬ ‫‪ ١٢٩‬ ﺍﺳﺘﺤﻼﻝ ﺍﻟﻮﺻﻲ ﻟﻠﻴﺘﻴﻢ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ‪١٠٨..........................................................................................‬‬ ‫‪ ١٣٠‬ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﺤﺎﺟﺘﻪ ‪١٠٨......................................................................................................‬‬ ‫‪ ١٣١‬ ﺇﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻔﺎﻛﻬﺔ ‪١٠٩ ......................................................................................................................‬‬ ‫‪425‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٣٢‬ ﺑﻴﻊ ﻭﺷﺮﺍﺀ ﻣﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺍﻟﻴﺘﻴﻢ ‪١٠٩ ...............................................................................................‬‬ ‫‪ ١٣٣‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١١٠ .......................................................................................................‬‬ ‫‪ ١٣٤‬ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﻣﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻴﺘﻴﻤﺔ ﻟﺰﻭﺍﺟﻬﺎ ‪١١١ ....................................................................................‬‬ ‫‪ ١٣٥‬ ﺇﻃﻌﺎﻡ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١١٢ .........................................................................................................‬‬ ‫‪ ١٣٦‬ ﻣﺎ ﺃﻋﻄﻲ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻠﻈﺎﻟﻢ ﺩﻓﻌﺎ ﻟﻈﻠﻤﻪ ‪١١٣ ..........................................................................‬‬ ‫‪ ١٣٧‬ ﺗﺼﺮﻑ ﺍﻟﻮﺻﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻨﻮﻁ ﺑﻤﺼﻠﺤﺘﻪ ‪١١٣ ...................................................................‬‬ ‫‪ ١٣٨‬ ﺍﻟﻌﻤﻞ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١١٥.....................................................................................................................‬‬ ‫‪ ١٣٩‬ ﺍﻟﻤﻀﺎﺭﺑﺔ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١١٦....................................................................................................................‬‬ ‫‪ ١٤٠‬ ﺳﻜﻦ ﺯﻭﺝ ﺃﻡ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺑﻴﺖ ﺍﻟﻴﺘﻴﻢ ‪١١٧ ..........................................................................................‬‬ ‫‪ ١٤٢‬ ﺍﻟﻤﺼﺎﻟﺤﺔ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻋﻨﺪ ﺍﻟﺠﺎﺋﺮ ‪١١٧ .......................................................................................‬‬ ‫‪ ١٤٥‬ ﺗﺼﺪﻳﻖ ﺍﻟﻮﺻﻲ ﻟﻠﻜﻔﻴﻞ ‪١١٧ ................................................................................................................‬‬ ‫‪ ١٤٦‬ ﺷﺮﺍﺀ ﺍﻟﻮﺻﻲ ‬ ‫ﻣﺎﻻ ﻟﻠﻴﺘﻴﻢ ‪١١٨ ..............................................................................................................‬‬ ‫‪ ١٤٧‬ ﺍﻟﻮﺻﻲ ﻳﺴﻜﻦ ﻣﻊ ﺍﻟﻴﺘﻴﻢ ﺃﺣﺪ ﺃﺭﺣﺎﻣﻪ ‪١١٨ .....................................................................................‬‬ ‫‪ ١٤٨‬ ﺻﻼﺡ ﻧﻔﺲ ﺍﻟﻴﺘﻴﻢ ﻣﻘﺪﻡ ﻋﻠﻰ ﺻﻼﺡ ﻣﺎﻟﻪ ‪١١٩..............................................................................‬‬ ‫‪ ١٤٩‬ ﻓﺪﺍﺀ ﺍﻟﻮﺻﻲ ﻧﻔﺴﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١١٩...............................................................................................‬‬ ‫‪ ١٥٠‬ ﺃﺟﺮ ﻣﺮﺿﻌﺔ ﺍﻟﻴﺘﻴﻢ ‪١١٩...........................................................................................................................‬‬ ‫‪ ١٥٢‬ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻮﺻﻲ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٢٠ ................................................................................................‬‬ ‫‪ ١٥٣‬ ﻣﺎ ﻳﺠﻮﺯ ﻟﺸﺮﻳﻚ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻥ ﻳﻔﻌﻠﻪ ﺑﺄﻣﻮﺍﻟﻬﻢ ‪١٢١ ...........................................................................‬‬ ‫‪ ١٥٤‬ ﺍﻟﻤﺰﺍﺭﻋﺔ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٢٣.....................................................................................................................‬‬ ‫‪ ١٥٥‬ ﺿﻤﺎﻥ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ‪١٢٣...........................................................................................................‬‬ ‫‪ ١٥٦‬ ﻋﻤﻞ ﺍﻟﻴﺘﻴﻢ ‪١٢٤ .......................................................................................................................................‬‬ ‫‪ ١٥٧‬ ﺛﻘﺐ ﺃﺫﻥ ﺍﻟﻴﺘﻴﻢ ‪١٢٦ ...............................................................................................................................‬‬ ‫‪ ١٥٨‬ ﺩﻓﻊ ﺍﻟﺨﺮﺍﺝ ﻟﻠﺤﺎﻛﻢ ﺍﻟﺠﺎﺋﺮ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٢٧............................................................................‬‬ ‫‪ ١٥٩‬ ﻣﺘﻰ ﻳﺒﺮﺃ ﺍﻟﻮﺻﻲ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ؟ ‪١٢٧..............................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪426‬‬ ‫‪ ١٦٠‬ ﺩﻓﻊ ﺍﻟﻮﺻﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻟﻴﻪ ‪١٢٧ .........................................................................................................‬‬ ‫‪ ١٦١‬ ﺇﻳﻨﺎﺱ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻴﺘﻴﻢ ‪١٢٨.................................................................................................................‬‬ ‫‪ ١٦٢‬ ﺿﻤﺎﻥ ﺗﺮﻙ ﺍﻟﻴﺘﻴﻢ ﺑﻼ ﺧﻠﻴﻔﺔ ‪١٢٩ .......................................................................................................‬‬ ‫‪ ١٦٣‬ ﺍﻟﺤﺠﺮ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﺍﻟﺴﻔﻴﻪ ‪١٢٩ ...........................................................................................................‬‬ ‫‪ ١٦٤‬ ﺇﻣﺴﺎﻙ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻋﻨﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ‪١٣٠..............................................................................................‬‬ ‫] ا‪ K% +‬أ‪3‬‬ ‫‪ ١٦٥‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺣﻖ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ‪١٣٢..........................................................................‬‬ ‫‪ ١٦٦‬ ﺣﻔﻆ ﺍﻟﻤﺴﻠﻢ ﻟﻤﺎﻝ ﺍﻟﻤﺴﻠﻢ ‪١٣٢.........................................................................................................‬‬ ‫‪ ١٦٧‬ ﺇﻧﺬﺍﺭ ﺍﻟﻤﺴﻠﻢ ﺑﻤﺎ ﻳﺪﺑﺮ ﻟﻪ ﻣﻦ ﻛﻴﺪ ‪١٣٣ ............................................................................................‬‬ ‫‪ ١٦٨‬ ﺇﺭﺷﺎﺩ ﺍﻟﻤﺴﻠﻢ ﻟﻠﻄﺮﻳﻖ ﻭﺗﻘﺪﻳﻢ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ‪١٣٥ .......................................................................‬‬ ‫‪ ١٦٩‬ ﺣﻘﻴﻘﺔ ﺇﺭﺷﺎﺩ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ‪١٣٥ .......................................................................................................‬‬ ‫‪ ١٧٠‬ ﺣﻔﻆ ﺃﻣﺎﻧﺔ ﺍﻟﻤﺴﻠﻢ ‪١٣٦ ........................................................................................................................‬‬ ‫‪ ١٧١‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺑﺬﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻤﺴﻠﻢ ‪١٣٧ .........................................................................................‬‬ ‫‪ ١٧٢‬ ﻭﺟﻮﺏ ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ‪١٣٨ ...................................................................................‬‬ ‫‪ ١٧٣‬ ﺩﺧﻮﻝ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻟﺤﻔﻈﻪ ‪١٣٨ ...................................................................................‬‬ ‫‪ ١٧٤‬ ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﺬﻣﻲ ‪١٣٩ ...........................................................................................................................‬‬ ‫‪ ١٧٥‬ ﺣﻜﻢ ﻣﻦ ﻳﻤﺘﻨﻊ ﻋﻦ ﺇﻧﻘﺎﺫ ﻏﻴﺮﻩ ‪١٤٠ ..................................................................................................‬‬ ‫‪ ١٧٦‬ ﻟﺰﻭﻡ ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻢ ﻭﻭﺟﻮﺏ ﺍﻟﻀﻤﺎﻥ ‪١٤٠ .............................................................................‬‬ ‫‪ ١٧٧‬ ﺣﻜﻢ ﺗﺮﻙ ﺗﻨﺠﻴﺔ ﺍﻟﻤﺴﻠﻢ ‪١٤١..............................................................................................................‬‬ ‫‪ ١٧٨‬ ﺇﻧﻘﺎﺫ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ﻣﻦ ﺍﻟﺤﺮﻕ ﺃﻭ ﺍﻟﻐﺮﻕ ‪١٤٢ ...............................................................................‬‬ ‫‪ ١٧٩‬ ﺩﻓﻊ ﺍﻟﻤﺴﻠﻢ ﻟﻠﻈﺎﻟﻢ ﺍﻟﻤﻌﺘﺪﻱ ﻋﻠﻰ ﺃﺧﻴﻪ ‪١٤٣.................................................................................‬‬ ‫‪ ١٨٠‬ ﺿﻤﺎﻥ ﻣﻀﻴﻊ ﺍﻷﻣﺎﻧﺔ ‪١٤٤ ......................................................................................................................‬‬ ‫‪ ١٨١‬ ﺣﻖ ﺍﻟﻤﺴﺎﻛﻴﻦ ‪١٤٥ ..................................................................................................................................‬‬ ‫‪427‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٨٢‬ ﺩﺭﺟﺎﺕ ﺣﻘﻮﻕ ﺍﻟﻤﺴﺎﻛﻴﻦ ‪١٤٦ ............................................................................................................‬‬ ‫‪ ١٨٣‬ ﺃﺟﺮ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ ‪١٤٧.......................................................................................................‬‬ ‫‪ ١٨٤‬ ﺭﺩ ﺍﻟﺴﻼﻡ ﻭﺗﺸﻤﻴﺖ ﺍﻟﻌﺎﻃﺲ ‪١٤٧......................................................................................................‬‬ ‫‪ ١٨٥‬ ﻣﺠﻤﻞ ﺣﻘﻮﻕ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ‪١٤٨..............................................................................................‬‬ ‫‪ ١٨٦‬ ﻫﺠﺮ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ﺍﻟﻤﺴﻠﻢ ‪١٥٠ ........................................................................................................‬‬ ‫‪ ١٨٧‬ ﻣﺎ ﻳﺰﻭﻝ ﺑﻪ ﻫﺠﺮ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ‪١٥١.................................................................................................‬‬ ‫‪ ١٨٨‬ ﺇﺷﺮﺍﻙ ﺍﻟﻤﺴﻠﻢ ﻷﺧﻴﻪ ﻓﻴﻤﺎ ﻳﻤﻠﻚ ‪١٥٢ ..............................................................................................‬‬ ‫‪ ١٨٩‬ ﺍﻟﺴﻌﻲ ﻓﻲ ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﺃﺧﻴﻪ ﺍﻟﻤﺴﻠﻢ ‪١٥٣ ......................................................................................‬‬ ‫‪ ١٩٠‬ ﺍﻹﺻﻼﺡ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻧﻔﻌﻬﻢ ‪١٥٣ ......................................................................‬‬ ‫‪ ١٩١‬ ﺍﻟﺘﻘﺒﻴﻞ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪١٥٤ ...................................................................................................................‬‬ ‫‪ ١٩٢‬ ﺃﻱ ﺍﻟﻨﻔﻘﺔ ﺃﻓﻀﻞ؟ ‪١٥٥ ...........................................................................................................................‬‬ ‫] ا ر‬ ‫‪ ١٩٣‬ ﺣﻜﻢ ﺣﻖ ﺍﻟﺠﺎﺭ ﻭﺃﺩﻟﺘﻪ ‪١٥٦ ..............................................................................................................‬‬ ‫‪ ١٩٤‬ ﻣﺎ ﻳﺸﻤﻠﻪ ﺍﺳﻢ ﺍﻟﺠﺎﺭ ‪١٥٧......................................................................................................................‬‬ ‫‪ ١٩٥‬ ﻣﻦ ﻟﻪ ﺣﻖ ﺍﻟﺠﻮﺍﺭ ﻓﻘﻂ ‪١٥٨ ................................................................................................................‬‬ ‫‪ ١٩٦‬ ﺍﻟﺠﺎﺭ ﺍﻟﺬﻱ ﻟﻪ ﺣﻘﺎﻥ ‪١٥٩ .....................................................................................................................‬‬ ‫‪ ١٩٧‬ ﺍﻟﺠﺎﺭ ﺍﻟﺬﻱ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ ‪١٦٠ ........................................................................................................‬‬ ‫‪ ١٩٨‬ ﻛﻒ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﺠﺎﺭ ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻣﺴﻠﻢ ‪١٦٠ ..............................................................................‬‬ ‫‪ ١٩٩‬ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﺠﻮﺍﺭ ‪١٦٠ .........................................................................................................................‬‬ ‫‪ ٢٠٠‬ ‪‬‬ ‫ﺣﺪ ﺍﻟﺠﻮﺍﺭ ‪١٦١.........................................................................................................................................‬‬ ‫‪ ٢٠١‬ ﺃﻱ ﺍﻟﺠﻴﺮﺍﻥ ﺃﻭﻟﻰ ﺑﺎﻻﺑﺘﺪﺍﺀ؟ ‪١٦٣ .......................................................................................................‬‬ ‫‪ ٢٠٢‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﻃﻔﺎﻝ ‪١٦٤ ...........................................................................................‬‬ ‫‪ ٢٠٣‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺰﻭﺝ ‪١٦٥ .............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪428‬‬ ‫‪ ٢٠٤‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺸﺮﻳﻜﺎﻥ ﻭﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﺎﻣﻰ ‪١٦٦ .........................................................................‬‬ ‫‪ ٢٠٥‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺠﺎﺭ ﺍﻟﻌﺎﺻﻲ ‪١٦٦ ..............................................................................................‬‬ ‫‪ ٢٠٦‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻜﺒﻴﺮ ‪١٦٦ ..............................................................................................‬‬ ‫‪ ٢٠٧‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺨﺼﻮﺹ ﻭﺍﻟﻐﻴﺮﺍﻥ ‪١٦٧...................................................................................‬‬ ‫‪ ٢٠٨‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺪﻭﺭ ﺍﻟﺘﻲ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺑﻴﻮﺕ ‪١٦٨ ..............................................................‬‬ ‫‪ ٢٠٩‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺤﺠﺎﺏ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ ‪١٦٩ ...................................................................‬‬ ‫‪ ٢١٠‬ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺠﻮﺍﺭ‪ :‬ﺍﻟﺤﻮﺍﻧﻴﺖ ‪١٦٩ .......................................................................................................‬‬ ‫‪ ٢١١‬ ﻣﺠﻤﻞ ﺣﻘﻮﻕ ﺍﻟﺠﺎﺭ ‪١٦٩ .......................................................................................................................‬‬ ‫‪ ٢١٢‬ ﺇﺫﺍﻗﺔ ﺍﻟﺠﺎﺭ ﻣﻦ ﻃﻌﺎﻡ ﺟﺎﺭﻩ ‪١٧١ ..........................................................................................................‬‬ ‫‪ ٢١٣‬ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﺍﻟﺠﺎﺭ ﻣﻦ ﻃﻌﺎﻡ ﺟﺎﺭﻩ ‪١٧١ ......................................................................................‬‬ ‫‪ ٢١٤‬ ﻋﻠﻢ ﺍﻟﺠﺎﺭ ﺑﻤﺎ ﻋﻨﺪ ﺟﺎﺭﻩ ﺷﺮﻁ ﻹﻋﻄﺎﺋﻪ ‪١٧٢..................................................................................‬‬ ‫‪ ٢١٥‬ ﺣﻖ ﺍﻟﺠﺎﺭ ﻓﻴﻤﺎ ﺍﺷﺘﺮﺍﻩ ﺟﺎﺭﻩ ‪١٧٣ .......................................................................................................‬‬ ‫‪ ٢١٦‬ ﺻﻠﺔ ﺍﻟﺠﺎﺭ ﻟﺠﺎﺭﺗﻪ ‪١٧٣ ........................................................................................................................‬‬ ‫‪ ٢١٧‬ ﺻﻠﺔ ﺍﻟﺠﺎﺭ ﺍﻟﻐﺮﻳﺐ ‪١٧٣ .......................................................................................................................‬‬ ‫‪ ٢١٨‬ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺟﺎﺭﻩ ﺃﻭﺭﺣﻤﻪ ﻓﻠﻢ ﻳﺠﺪﻩ ‪١٧٤...................................................................................‬‬ ‫‪ ٢١٩‬ ﺻﻠﺔ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻤﻤﻴﺰ ‪١٧٤.......................................................................................................................‬‬ ‫‪ ٢٢٠‬ ﺻﻠﺔ ﺍﻟﻤﺸﺘﺮﻛﻴﻦ ﻓﻲ ﺳﻜﻦ ﻭﺍﺣﺪ ‪١٧٤...............................................................................................‬‬ ‫‪ ٢٢١‬ ﺍﻹﺣﺴﺎﻥ ﻟﻠﺠﺎﺭ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ‪١٧٥.......................................................................................................‬‬ ‫‪ ٢٢٢‬ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺠﺎﺭ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ‪١٧٥................................................................................................‬‬ ‫‪ ٢٢٣‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻟﻠﺠﺎﺭ ﻣﻦ ﻃﻌﺎﻡ ﺟﺎﺭﻩ ‪١٧٥............................................................................................‬‬ ‫‪ ٢٢٤‬ ﻣﻦ ﻻ ﻳﻠﺰﻣﻬﻢ ﺇﻋﻄﺎﺀ ﺍﻟﺠﺎﺭ ‪١٧٦.........................................................................................................‬‬ ‫‪ ٢٢٥‬ ﺇﻋﻄﺎﺀ ﺍﻟﻀﻴﻒ ﻣﻦ ﻃﻌﺎﻣﻪ ﻟﺠﺎﺭﻩ ‪١٧٦................................................................................................‬‬ ‫‪ ٢٢٦‬ ﻣﻦ ﻃﺒﺦ ﻓﻲ ﺑﻴﺖ ﻭﺃﻛﻞ ﻓﻲ ﺁﺧﺮ ‪١٧٧ ..............................................................................................‬‬ ‫‪ ٢٢٧‬ ﺍﻟﻤﺤﺎﻟﻠﺔ ﻣﻦ ﺣﻖ ﺍﻟﺠﺎﺭ ‪١٧٧ ..............................................................................................................‬‬ ‫‪429‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٢٨‬ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺠﺎﺭ ﻋﻦ ﺃﺧﺬ ﻋﻄﻴﺔ ﺟﺎﺭﻩ ‪١٧٧ ............................................................................................‬‬ ‫‪ ٢٢٩‬ ﺇﻋﻄﺎﺀ ﺍﻟﺠﺎﺭ ﺍﻟﺬﻱ ﻻ ﻳﺄﻛﻞ ﻃﻌﺎﻡ ﺟﺎﺭﻩ ‪١٧٨ ...................................................................................‬‬ ‫‪ ٢٣٠‬ ﺇﻋﻄﺎﺀ ﺍﻟﺠﺎﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺮﻳﺐ ﻣﻦ ﻃﻌﺎﻡ ﺟﺎﺭﻩ ‪١٧٨ ..........................................................................‬‬ ‫‪ ٢٣١‬ ﻣﺘﻰ ﻳﻌﻄﻲ ﺍﻟﺠﺎﺭ ﺟﺎﺭﻩ ﻣﻦ ﻃﻌﺎﻣﻪ ‪١٧٩ ...........................................................................................‬‬ ‫‪ ٢٣٢‬ ﺗﺤﻤﻞ ﺃﺫﻯ ﺍﻟﺠﺎﺭ ‪١٧٩ .........................................................................................................................‬‬ ‫‪ ٢٣٣‬ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺠﺎﺭ ‪١٨٠..................................................................................................‬‬ ‫‪ ٢٣٤‬ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺠﺎﺭ ﻟﻨﺼﺢ ﺟﺎﺭﻩ ‪١٨١ ....................................................................................................‬‬ ‫‪ ٢٣٥‬ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﻭﺫﻱ ﺍﻟﺮﺣﻢ ‪١٨١ .........................................................................................‬‬ ‫‪ ٢٣٦‬ ﻫﺠﺮ ﺍﻟﺠﺎﺭ ﻹﺿﺮﺍﺭﻩ ﺑﺪﻳﻦ ﺍﻟﺠﺎﺭ ﺃﻭ ﺩﻧﻴﺎﻩ ‪١٨١ ..............................................................................‬‬ ‫‪ ٢٣٧‬ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﺠﺎﺭ ‪١٨٢.........................................................................................................................‬‬ ‫‪ ٢٣٨‬ ﺗﺼﺪﻳﻖ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻭﻻﺩ ﻓﻲ ﺩﻋﻮﺍﻫﻢ ﻋﻠﻰ ﺍﻟﺠﺎﺭ ‪١٨٢...............................................................‬‬ ‫‪ ٢٣٩‬ ﻣﻨﻊ ﺍﻟﺠﺎﺭ ﺟﺎﺭﻩ ﺑﻮﺿﻊ ﺧﺸﺒﺔ ﻋﻠﻰ ﺟﺪﺍﺭﻩ ‪١٨٣ ...........................................................................‬‬ ‫‪ ٢٤٠‬ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻴﻪ ﺍﻟﺠﺎﺭ ﻟﺠﺎﺭﻩ ‪١٨٥ .......................................................................................................‬‬ ‫‪ ٢٤١‬ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﺻﻠﺔ ﺍﻟﺠﺎﺭ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ؟ ‪١٨٥ .......................................................................‬‬ ‫‪ ٢٤٢‬ ﻣﻦ ﻳﺤﻤﻞ ﺍﻟﺼﻠﺔ ﻟﻠﺠﺎﺭ ﻭﻟﻤﻦ ﻳﻌﻄﻴﻪ؟ ‪١٨٦ ...................................................................................‬‬ ‫] ا‪V,‬‬ ‫‪ ٢٤٣‬ ﻣﻌﻨﻰ ﺍﻟﺼﺎﺣﺐ ‪١٨٧ .............................................................................................................................‬‬ ‫‪ ٢٤٤‬ ﺣﻜﻢ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺼﺎﺣﺐ ‪١٨٧ ....................................................................................................‬‬ ‫‪ ٢٤٥‬ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺤﺚ ﻋﻠﻰ ﺣﻖ ﺍﻟﺼﺎﺣﺐ ‪١٨٨ .....................................................................................‬‬ ‫‪ ٢٤٦‬ ﻣﺠﻤﻞ ﺣﻘﻮﻕ ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ‪١٨٩ .....................................................................................‬‬ ‫‪ ٢٤٧‬ ﺗﻮﻗﻲ ﺍﻹﻓﺮﺍﻁ ﻓﻲ ﺍﻟﺼﺤﺒﺔ ‪١٨٩ .........................................................................................................‬‬ ‫‪ ٢٤٨‬ ﺍﻟﺘﻮﺳﻂ ﻓﻲ ﻣﻌﺎﺗﺒﺔ ﺍﻟﺼﺪﻳﻖ ‪١٩٠ ........................................................................................................‬‬ ‫‪ ٢٤٩‬ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺴﻔﺮ ‪١٩٠ ................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪430‬‬ ‫‪ ٢٥٠‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻋﻘﺪ ﻻﺯﻡ ‪١٩١..................................................................................................................‬‬ ‫‪ ٢٥١‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻸﻃﻔﺎﻝ ‪١٩١....................................................................................................................‬‬ ‫‪ ٢٥٢‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻠﺮﻗﻴﻖ ‪١٩٢ ......................................................................................................................‬‬ ‫‪ ٢٥٣‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ ‪١٩٢ ..........................................................................................................‬‬ ‫‪ ٢٥٤‬ ﺣﻖ ﺻﺎﺣﺐ ﺍﻟﺼﺎﺣﺐ ‪١٩٣ .................................................................................................................‬‬ ‫‪ ٢٥٥‬ ﻫﻞ ﻳﻌﻨﻲ ﺍﻟﺴﻜﻮﺕ ﺍﻟﺮﺿﺎ ﺑﻌﻘﺪ ﺍﻟﺼﺤﺒﺔ؟ ‪١٩٣ ............................................................................‬‬ ‫‪ ٢٥٦‬ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ﺑﺨﻠﻂ ﺍﻟﺰﺍﺩ ‪١٩٤ .............................................................................................................‬‬ ‫‪ ٢٥٧‬ ﺍﻧﻘﻄﺎﻉ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ‪١٩٥ ......................................................................................................................‬‬ ‫‪ ٢٥٨‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﺍﻟﻌﺼﺎﺓ ‪١٩٥ .............................................................................................................‬‬ ‫‪ ٢٥٩‬ ﻣﺎ ﻳﻨﻔﺴﺦ ﺑﻪ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ‪١٩٦ ...........................................................................................................‬‬ ‫‪ ٢٦٠‬ ﺣﻖ ﺍﻟﺼﺤﺒﺔ ‪١٩٦ .....................................................................................................................................‬‬ ‫‪ ٢٦١‬ ﻣﻦ ﺍﻷﺣﻖ ﺑﺎﻟﺼﺤﺒﺔ ‪١٩٧ ......................................................................................................................‬‬ ‫‪ ٢٦٢‬ ﻋﻘﺪ ﺍﻟﺼﺤﺒﺔ ﻣﻊ ﻣﺎﻧﻊ ﺍﻟﺤﻖ ‪١٩٧ ......................................................................................................‬‬ ‫‪ ٢٦٣‬ ﺃﻛﻞ ﻛﻼ ﺍﻟﺼﺎﺣﺒﻴﻦ ﻣﻦ ﻃﻌﺎﻡ ﺻﺎﺣﺒﻪ ‪١٩٨ .....................................................................................‬‬ ‫‪ ٢٦٤‬ ﺃﻛﻞ ﺍﻟﺼﺎﺣﺐ ﺃﻛﺜﺮ ﻣﻦ ﺻﺎﺣﺒﻪ ‪١٩٨ .................................................................................................‬‬ ‫‪ ٢٦٥‬ ﺍﻟﺘﻨﺎﺟﻲ ﺩﻭﻥ ﺍﻟﺼﺎﺣﺐ ‪١٩٩ ................................................................................................................‬‬ ‫‪ ٢٦٦‬ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺩﻭﻥ ﺣﻀﻮﺭ ﺍﻟﺼﺎﺣﺐ ‪١٩٩ ....................................................................................‬‬ ‫‪ ٢٦٧‬ ﻣﻮﺍﺳﺎﺓ ﺍﻟﺼﺎﺣﺐ ﺑﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ‪٢٠٠ ................................................................................................‬‬ ‫‪ ٢٦٨‬ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﺼﺎﺣﺐ ﻓﻴﻤﺎ ﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ‪٢٠٠ ....................................................................................‬‬ ‫‪ ٢٦٩‬ ﺍﻟﻘﻴﺎﻡ ﺑﺤﻘﻪ ﺣ ‪‬ﻴﺎ ﻭﻣﻴ ﺘﺎ ‪٢٠١ ...................................................................................................................‬‬ ‫‪ ٢٧٠‬ ﺇﻋﺎﻧﺔ ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺮﻭﻑ ‪٢٠٢ ..................................................................................‬‬ ‫‪ ٢٧١‬ ﻣﻦ ﺣﺴﻦ ﺍﻟﺼﺤﺒﺔ ﺧﻠﻂ ﺍﻟﺰﺍﺩ ‪٢٠٢ ....................................................................................................‬‬ ‫‪ ٢٧٢‬ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ‪٢٠٢ ............................................................................................‬‬ ‫‪ ٢٧٣‬ ﺍﻟﻨﺼﻴﺤﺔ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﻟﻠﻤﺘﻌﻠﻢ ﺇﺫﺍ ﺻﺤﺒﻪ ‪٢٠٣ .................................................................................‬‬ ‫‪431‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٧٤‬ ﺗﻔﻬﻴﻢ ﺍﻟﻌﺎﻟﻢ ﻟﻠﻤﺘﻌﻠﻢ ‪٢٠٤ ...................................................................................................................‬‬ ‫‪ ٢٧٥‬ ﺣﻘﻮﻕ ﺍﻟﻤﺘﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ‪٢٠٤ .........................................................................................................‬‬ ‫‪ ٢٧٦‬ ﺣﻖ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﻤﺘﻌﻠﻢ ‪٢٠٥.............................................................................................................‬‬ ‫‪ ٢٧٧‬ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻌﻠﻤﺎﺀ ‪٢٠٦...........................................................................................................................‬‬ ‫] ا‬ ‫‪ ٢٧٨‬ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻘﻦ ﻭﺍﻟﺮﻗﻴﻖ ‪٢٠٨ .....................................................................................................‬‬ ‫‪ ٢٧٩‬ ﺣﻜﻢ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻌﺒﻴﺪ ﻭﺃﺩﻟﺘﻪ ‪٢٠٨ ............................................................................................‬‬ ‫‪ ٢٨٠‬ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺮﻗﻴﻖ ‪٢٠٩.............................................................................................................................‬‬ ‫‪ ٢٨١‬ ﺣﻘﻮﻕ ﺍﻟﻌﺒﻴﺪ ﻋﻠﻰ ﺳﻴﺪﻫﻢ ‪٢١١ ...........................................................................................................‬‬ ‫‪ ٢٨٢‬ ﻃﻠﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺳﻴﺪﻩ ﺃﻥ ﻳﺒﻴﻌﻪ ‪٢١٢ ...................................................................................................‬‬ ‫‪ ٢٨٣‬ ﺇﻃﻌﺎﻡ ﺍﻟﻌﺒﺪ ﻭﻛﺴﻮﺗﻪ ﻋﻠﻰ ﺳﻴﺪﻩ ‪٢١٣...............................................................................................‬‬ ‫‪ ٢٨٤‬ ﺍﻷﻛﻞ ﻣﻦ ﻛﺴﺐ ﺍﻟﻌﺒﺪ ‪٢١٤ .................................................................................................................‬‬ ‫‪ ٢٨٥‬ ﻭﻗﺖ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ ‪٢١٤ ........................................................................................................‬‬ ‫‪ ٢٨٦‬ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ ‪٢١٥ .......................................................................................................................‬‬ ‫‪ ٢٨٧‬ ﺃﺧﺬ ﺍﻟﻌﺒﺪ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻩ ﺑﻐﻴﺮ ﻋﻠﻤﻪ ‪٢١٦ ........................................................................................‬‬ ‫‪ ٢٨٨‬ ﺿﺮﺏ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ ‪٢١٧.......................................................................................................................‬‬ ‫ﺍﻟﻤﺒﺮﺡ ﺳﺒﺐ ﻟﻠﻌﺘﻖ ‪٢١٨......................................................................................................‬‬ ‫‪‬‬‫‪ ٢٨٩‬ ﺍﻟﻀﺮﺏ‬ ‫‪ ٢٩٠‬ ﺿﺮﺏ ﺃﻣﺘﻪ ﻓﺄﺳﻘﻄﺖ ‪٢١٨.....................................................................................................................‬‬ ‫‪ ٢٩١‬ ﺗﻘﺒﻴﺢ ﻭﺟﻪ ﺍﻟﻌﺒﺪ ‪٢١٩ .............................................................................................................................‬‬ ‫‪ ٢٩٢‬ ﺇﻗﺎﻣﺔ ﺍﻟﺴﻴﺪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ ‪٢١٩ ..................................................................................................‬‬ ‫‪ ٢٩٣‬ ﺣﻖ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﻋﺒﺪﻩ ‪٢٢٠ ...................................................................................................................‬‬ ‫‪ ٢٩٤‬ ﺻﻮﻡ ﺍﻟﻌﺒﺪ ﻭﺻﻼﺗﻪ ﺑﻐﻴﺮ ﺭﺃﻱ ﺳﻴﺪﻩ ‪٢٢١ ........................................................................................‬‬ ‫‪ ٢٩٥‬ ﺗﻨﻔﻞ ﺍﻟﻌﺒﺪ ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ ‪٢٢٢ ...........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪432‬‬ ‫‪ ٢٩٦‬ ﺇﻋﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻟﻠﻔﺮﺍﺋﺾ ﻭﻗﻀﺎﺋﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ ‪٢٢٢ ......................................................................‬‬ ‫‪ ٢٩٧‬ ﺣﻜﻢ ﻣﺎ ﻳﻜﺘﺴﺒﻪ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ ‪٢٢٣ ....................................................................................................‬‬ ‫‪ ٢٩٨‬ ﺃﻧﻮﺍﻉ ﻣﺎ ﻳﻤﻠﻜﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﻣﺎﻝ ‪٢٢٤ ....................................................................................................‬‬ ‫‪ ٢٩٩‬ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﺑﻴﻦ ﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻤﺸﺘﺮﻱ ‪٢٢٥................................................................................................‬‬ ‫‪ ٣٠٠‬ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻟﻐﻴﺮ ﺳﻴﺪﻩ ‪٢٢٦...................................................................................................................‬‬ ‫‪ ٣٠١‬ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ‪٢٢٧ ......................................................................‬‬ ‫‪ ٣٠٢‬ ﺗﺼﺮﻑ ﺍﻟﻌﺒﺪ ﻓﻲ ﻣﺎﻝ ﺳﻴﺪﻩ ‪٢٢٨ .......................................................................................................‬‬ ‫‪ ٣٠٣‬ ﺩﻓﺎﻉ ﺍﻟﻌﺒﺪ ﻋﻦ ﻣﺎﻝ ﺳﻴﺪﻩ ‪٢٢٨ ...........................................................................................................‬‬ ‫‪ ٣٠٤‬ ﻗﺘﺎﻝ ﺍﻟﻌﺒﺪ ﻋﻦ ﻧﻔﺴﻪ ﻭﺳﻼﺣﻪ ‪٢٢٩.....................................................................................................‬‬ ‫‪ ٣٠٥‬ ﺗﺄﺩﻳﺐ ﺍﻟﺮﺟﻞ ﻟﺼﺒﻴﺎﻧﻪ ﻭﻋﺒﻴﺪﻩ ‪٢٢٩....................................................................................................‬‬ ‫‪ ٣٠٦‬ ﺟﻨﺎﻳﺔ ﺍﻟﻌﺒﺪ ‪٢٣٠ .....................................................................................................................................‬‬ ‫‪ ٣٠٧‬ ﻗﺘﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ ﺑﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ ‪٢٣٢ ................................................................................................‬‬ ‫‪ ٣٠٨‬ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ‪٢٣٢ ........................................................................................................................‬‬ ‫‪ ٣٠٩‬ ﺇﻗﺮﺍﺭ ﺍﻟﻌﺒﻴﺪ ‪٢٣٣ ....................................................................................................................................‬‬ ‫‪ ٣١٠‬ ﺇﻋﻄﺎﺀ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪٢٣٣ .................................................................................................................‬‬ ‫‪ ٣١١‬ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ‪٢٣٣ ......................................................................................‬‬ ‫‪ ٣١٢‬ ﺩﻳﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ‪٢٣٤ ............................................................................................‬‬ ‫‪ ٣١٣‬ ﺣﺪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﺍﻟﻤﻮﻟﻰ ‪٢٣٤ ....................................................................................................‬‬ ‫‪ ٣١٤‬ ﺿﻤﺎﻥ ﺍﻟﺴﻴﺪ ﻣﺎ ﺃﺧﺬﻩ ﻋﺒﺪﻩ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﺇﺫﺍ ﺃﻋﺘﻘﻪ ‪٢٣٥ .........................................‬‬ ‫] ا ا‪C‬‬ ‫‪ ٣١٥‬ ﺗﻌﺮﻳﻒ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ‪٢٣٦ ..........................................................................................‬‬ ‫‪ ٣١٦‬ ﺣﻜﻢ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٣٧.................................................................................................................................‬‬ ‫‪ ٣١٧‬ ﻣﻦ ﺗﻠﺰﻣﻪ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٣٨.........................................................................................................................‬‬ ‫‪433‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣١٨‬ ﺍﻟﻤﺨﺎﻃﺒﻮﻥ ﺑﺎﻷﻣﺮ ﺑﺎﻟﻀﻴﺎﻓﺔ ‪٢٤٠ .......................................................................................................‬‬ ‫‪ ٣١٩‬ ﻣﺪﺓ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٤١ .....................................................................................................................................‬‬ ‫‪ ٣٢٠‬ ﺣﻜﻢ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺤﻖ ﺿﻴﻔﻪ ‪٢٤١ .........................................................................................‬‬ ‫‪ ٣٢١‬ ﻣﻦ ﺗﺠﺐ ﻟﻪ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٤٢ .....................................................................................................................‬‬ ‫‪ ٣٢٢‬ ﻣﺎ ﺗﻜﻮﻥ ﺑﻪ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٤٢ ......................................................................................................................‬‬ ‫‪ ٣٢٣‬ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﺍﻟﻌﺎﺻﻲ ‪٢٤٢ ................................................................................................................‬‬ ‫‪ ٣٢٤‬ ﺣﻘﻮﻕ ﺍﻟﻀﻴﻒ ﻋﻠﻰ ﻣﻀﻴﻔﻪ ‪٢٤٣ ......................................................................................................‬‬ ‫‪ ٣٢٥‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺣﻖ ﺍﻟﻀﻴﻒ ‪٢٤٤......................................................................................................‬‬ ‫‪ ٣٢٦‬ ﺍﻷﻛﻞ ﻣﻊ ﺍﻟﻀﻴﻒ ‪٢٤٥.........................................................................................................................‬‬ ‫‪ ٣٢٧‬ ﺿﻴﺎﻓﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻟﻨﺎ ﻭﺿﻴﺎﻓﺘﻨﺎ ﻟﻬﻢ ‪٢٤٥..........................................................................................‬‬ ‫‪ ٣٢٨‬ ﻣﺘﻰ ﻳﺴﻘﻂ ﺣﻖ ﺍﻟﻀﻴﺎﻓﺔ ‪٢٤٦..............................................................................................................‬‬ ‫‪ ٣٢٩‬ ﺇﺑﺮﺍﺀ ﺍﻟﻀﻴﻒ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻖ ﺿﻴﺎﻓﺘﻪ ‪٢٤٦...........................................................................‬‬ ‫‪ ٣٣٠‬ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻀﻴﻒ ﺣﻘﻪ ﻣﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻬﻢ ﺿﻴﺎﻓﺘﻪ ‪٢٤٦..................................................................‬‬ ‫‪ ٣٣١‬ ﺃﻧﻮﺍﻉ ﺍﻟﻀﻴﻮﻑ ‪٢٤٧ ..............................................................................................................................‬‬ ‫‪ ٣٣٢‬ ﺿﻴﺎﻓﺔ ﻣﻦ ﻣﻌﻪ ﺍﻟﻄﻌﺎﻡ ‪٢٤٧ ................................................................................................................‬‬ ‫‪ ٣٣٣‬ ﺿﻴﺎﻓﺔ ﻣﻦ ﺃﺗﻰ ﻟﻠﺘﺠﺎﺭﺓ ﻭﻧﺤﻮﻫﺎ ‪٢٤٨ .............................................................................................‬‬ ‫‪ ٣٣٤‬ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻟﻠﻀﻴﻒ ‪٢٤٨ .........................................................................‬‬ ‫‪ ٣٣٥‬ ﻓﻀﻞ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻀﻴﻒ ﻭﻏﻴﺮﻩ ‪٢٤٩..............................................................................................‬‬ ‫‪ ٣٣٦‬ ﻋﺪﻡ ﺍﻟﺘﻜﻠﻒ ﻟﻠﻀﻴﻒ ‪٢٤٩..................................................................................................................‬‬ ‫‪ ٣٣٧‬ ﻻ ﻳﺠﻮﺯ ﻟﻠﻀﻴﻒ ﺃﻥ ﻳﺤﻘﺮ ﻣﺎ ﻗﺪﻡ ﺇﻟﻴﻪ ‪٢٤٩..................................................................................‬‬ ‫‪ ٣٣٨‬ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻀﻴﻒ ‪٢٥٠.........................................................................................................................‬‬ ‫] ا‪ +‬‬ ‫‪ ٣٣٩‬ ﺣﻜﻢ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥١ ......................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪434‬‬ ‫‪ ٣٤٠‬ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥١ .................................................................................................‬‬ ‫‪ ٣٤١‬ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٢..............................................................................................................................‬‬ ‫‪ ٣٤٢‬ ﺗﺤﺮﻱ ﺍﻟﻤﺎﻝ ﺍﻟﺤﻼﻝ ﻭﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﻨﺎﺳﺐ ﻟﺒﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٣ ...................................................‬‬ ‫‪ ٣٤٣‬ ﺍﻟﺘﺒﺎﻋﺪ ﺑﻴﻦ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٤...................................................................................................................‬‬ ‫‪ ٣٤٤‬ ﺃﻓﻀﻞ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٤..............................................................................................................................‬‬ ‫‪ ٣٤٥‬ ﻓﻀﻞ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٥......................................................................................................................‬‬ ‫‪ ٣٤٦‬ ﻓﻀﻞ ﺍﻟﺠﻠﻮﺱ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٦......................................................................................................‬‬ ‫‪ ٣٤٧‬ ﺍﻟﺘﺸﺎﻭﺭ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻨﺪ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ‪٢٥٦..............................................................................‬‬ ‫‪ ٣٤٨‬ ﻣﺸﺎﺭﻛﺔ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺎﺟﺪ ‪٢٥٧ ..................................................................................‬‬ ‫‪ ٣٤٩‬ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻤﺴﺠﺪ ﺑﻌﺪ ﺑﻨﺎﺋﻪ ‪٢٥٧ ......................................................................................‬‬ ‫‪ ٣٥٠‬ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٢٥٨ .............................................................................................‬‬ ‫‪ ٣٥١‬ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﻭﺿﻊ ﺃﺳﺎﺱ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ‪٢٥٨ .......................................................................................‬‬ ‫‪ ٣٥٢‬ ﻋﺪﻡ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻨﻴﺔ ﻃﻮﻝ ﻓﺘﺮﺓ ﺍﻟﺒﻨﺎﺀ ‪٢٥٩ ......................................................................................‬‬ ‫‪ ٣٥٣‬ ﺗﻐﻴﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺇﻟﻰ ﻣﺼﻠﻰ ﻭﺍﻟﻌﻜﺲ ‪٢٥٩ ......................................................................................‬‬ ‫ﻣﺴﺠﺪﺍ ‪٢٥٩ ............................................................................‬‬ ‫‬‫‪ ٣٥٤‬ ﻣﺎ ﺑﻨﻲ ﺑﻨﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫‪ ٣٥٥‬ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﺳﻘﻒ ﺍﻟﺒﻴﺖ ‪٢٦٠................................................................................................‬‬ ‫‪ ٣٥٦‬ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻋﻠﻰ ﻏﺎﺭ ﺃﻭ ﺣﻔﺮﺓ ‪٢٦١ ...............................................................................................‬‬ ‫‪ ٣٥٧‬ ﻣﺎ ﻳﺠﻮﺯ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﺑﻪ ‪٢٦١ ............................................................................................................‬‬ ‫‪ ٣٥٨‬ ﺍﺗﺨﺎﺫ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻤﺴﺠﺪ ‪٢٦٢................................................................................................................‬‬ ‫‪ ٣٥٩‬ ﻫﺪﻡ ﺍﻟﻤﺴﺠﺪ ﺑﻘﺼﺪ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ ﺃﻭ ﺇﺻﻼﺣﻪ ‪٢٦٢..........................................................................‬‬ ‫‪ ٣٦٠‬ ﺭﻓﻊ ﺳﻘﻒ ﺍﻟﻤﺴﺠﺪ ﻭﺧﻔﻀﻪ ‪٢٦٣ .....................................................................................................‬‬ ‫‪ ٣٦١‬ ﺯﻳﺎﺩﺓ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻣﺎﻟﻪ ‪٢٦٤..................................................................................‬‬ ‫‪ ٣٦٢‬ ﻣﺎ ﻳﺠﻌﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻤﺼﻠﺤﺘﻪ ‪٢٦٤..............................................................................................‬‬ ‫‪ ٣٦٣‬ ﻓﺘﺢ ﺍﻟﻨﻮﺍﻓﺬ ﻭﻏﻠﻘﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٢٦٥..............................................................................................‬‬ ‫‪435‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٦٤‬ ﺟﻌﻞ ﺍﻟﺴﺘﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻠﻨﺴﺎﺀ ‪٢٦٥................................................................................................‬‬ ‫‪ ٣٦٥‬ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﻤﺼﻠﻰ ﻟﻠﻤﺴﺠﺪ ﻭﺍﻟﻌﻜﺲ ‪٢٦٥..................................................................................‬‬ ‫‪ ٣٦٦‬ ﻣﺘﻰ ﺗﻠﺰﻡ ﺣﻘﻮﻕ ﺍﻟﻤﺴﺠﺪ ‪٢٦٦...........................................................................................................‬‬ ‫‪ ٣٦٧‬ ﺗﺰﻳﻴﻦ ﺍﻟﻤﺴﺠﺪ ‪٢٦٧ ..............................................................................................................................‬‬ ‫‪ ٣٦٨‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺣﻖ ﺍﻟﻤﺴﺠﺪ ‪٢٦٨ ....................................................................................................‬‬ ‫‪ ٣٦٩‬ ﺍﻟﺠﻤﺎﻉ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٢٦٨ ....................................................................................................................‬‬ ‫‪ ٣٧٠‬ ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﺃﺭﺽ ﻣﻐﺼﻮﺑﺔ ‪٢٦٩ ..............................................................................................‬‬ ‫ﻣﺴﺠﺪﺍ ﻟﻴﺼﻠﻲ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﺪﺓ ﻣﻌﻴﻨﺔ ‪٢٦٩ .....................................................................‬‬ ‫‬‫‪ ٣٧١‬ ﻣﻦ ﺑﻨﻰ‬ ‫ﻣﺴﺠﺪﺍ ﻟﻪ ﻭﻟﻌﻴﺎﻟﻪ ‪٢٧٠ ........................................................................................................‬‬ ‫‬‫‪ ٣٧٢‬ ﻣﻦ ﺑﻨﻰ‬ ‫‪ ٣٧٣‬ ﺑﻴﻊ ﺍﻷﺭﺽ ﻭﻫﺒﺘﻬﺎ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪٢٧١........................................................................................‬‬ ‫‪ ٣٧٤‬ ﺑﻨﺎﺀ ﺍﻟﻤﺼﻠﻰ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻟﻤﺴﺠﺪ ﻟﺤﻤﺎﻳﺘﻪ ‪٢٧١...........................................................................‬‬ ‫‪ ٣٧٥‬ ﻣﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﻌﻠﻴﻪ ﺇﺻﻼﺣﻪ ‪٢٧٢ ..........................................................................‬‬ ‫‪ ٣٧٧‬ ﻣﻦ ﻭﺟﺪ ﻣﺎ ﺃﻓﺴﺪﻩ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﺼ ﻠ ﺤﺎ ‪٢٧٤ ...............................................................................‬‬ ‫‪ ٣٧٨‬ ﺗﺤﻠﻴﻞ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻟﻤﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻓﻴﻪ ‪٢٧٤ .............................................................................‬‬ ‫‪ ٣٧٩‬ ﻣﻦ ﺃﻓﺴﺪ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﺍﻧﻬﺪﻡ ﺍﻟﻤﺴﺠﺪ ‪٢٧٥ ...................................................................‬‬ ‫‪ ٣٨٠‬ ﺇﺫﺍ ﺃﻓﺴﺪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﺒﺪ ﺍﻟﺮﺟﻞ ﺃﻭ ﻃﻔﻠﻪ ﺃﻭ ﺑﻬﻴﻤﺘﻪ ‪٢٧٦ .........................................................‬‬ ‫‪ ٣٨١‬ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﻓﺴﺪ ﺍﻟﻤﺴﺠﺪ ‪٢٧٦ ...............................................................................................‬‬ ‫‪ ٣٨٢‬ ﺟﻨﺎﻳﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ‪٢٧٧..........................................................................‬‬ ‫‪ ٣٨٣‬ ﺿﻤﺎﻥ ﻣﺎ ﺃﻓﺴﺪﻩ ﺍﻟﺤﻴﻮﺍﻥ ‪٢٧٨..........................................................................................................‬‬ ‫‪ ٣٨٤‬ ﺿﻤﺎﻥ ﻣﺎ ﻳﻔﺴﺪﻩ ﺍﻟﻴﺘﻴﻢ ‪٢٧٨...............................................................................................................‬‬ ‫ﻣﺴﺠﺪﺍ ﻟﻤﺨﺎﻟﻔﻴﻪ ‪٢٧٨.......................................................................................................‬‬ ‫‬‫‪ ٣٨٥‬ ﻣﻦ ﺃﻓﺴﺪ‬ ‫ﻣﺘﻌﻤﺪﺍ ‪٢٧٩ .............................................................................................‬‬ ‫‬‫‪ ٣٨٦‬ ﺣﻜﻢ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﻤﺴﺠﺪ‬ ‫‪ ٣٨٧‬ ﺣﻜﻢ ﻣﻦ ﻳﻨﺠﺲ ﺍﻟﻤﺴﺠﺪ ‪٢٨٠ ........................................................................................................‬‬ ‫‪ ٣٨٨‬ ﺣﻜﻢ ﻣﻦ ﻳﻨﺠﺲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ‪٢٨٠ ..........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪436‬‬ ‫‪ ٣٨٩‬ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﻣﺎ ﻳﺤﺘﺎﺟﻪ ﺍﻟﻤﺴﺠﺪ ‪٢٨٠ ...............................................................................................‬‬ ‫‪ ٣٩٠‬ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ﻣﻤﺎ ﺟﻌﻞ ﻟﻸﻛﻞ ‪٢٨١......................................................................................‬‬ ‫‪ ٣٩١‬ ﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺴﺠﺪ ﻭﻣﺎ ﺟﻌﻞ ﻟﻠﻤﺼﻠﻰ ‪٢٨١......................................................................................‬‬ ‫‪ ٣٩٢‬ ﻣﺎ ﻳﺒﻨﻰ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻣﻠﺤﻘﺎﺗﻪ ‪٢٨٢ ...................................................................................‬‬ ‫‪ ٣٩٣‬ ﻣﺎ ﻳﺠﻮﺯ ﺷﺮﺍﺅﻩ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ‪٢٨٣...........................................................................................‬‬ ‫‪ ٣٩٤‬ ﻣﺎ ﻳﻮﺻﻰ ﺑﻪ ﻟﻠﻤﺴﺠﺪ ‪٢٨٤ .................................................................................................................‬‬ ‫‪ ٣٩٥‬ ﺑﻴﻊ ﻣﺎ ﻳﻮﺻﻰ ﺑﻪ ﻟﻠﻤﺴﺠﺪ ﻭﺇﻧﻔﺎﻗﻪ ﻓﻲ ﻣﺼﺎﻟﺤﻪ ‪٢٨٤ ..................................................................‬‬ ‫‪ ٣٩٦‬ ﻭﻗﻒ ﺍﻟﻤﺎﻝ ﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺴﺠﺪ ‪٢٨٤ ..................................................................................................‬‬ ‫‪ ٣٩٧‬ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻤﺴﺠﺪ ﻗﺒﻞ ﺍﻹﺣﺮﺍﺯ ‪٢٨٥ ...........................................................................‬‬ ‫‪ ٣٩٨‬ ﻣﺎ ﻳﻠﺤﻖ ﻣﻦ ﻣﺎﻝ ﺑﻮﺻﻴﺔ ﻟﻠﻤﺴﺠﺪ ‪٢٨٦ ..........................................................................................‬‬ ‫‪ ٣٩٩‬ ﺍﻟﺘﺒﺮﻉ ﺑﺎﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﻤﻤﺎﻃﻞ ﻟﻠﻤﺴﺠﺪ ‪٢٨٦ ..........................................................................‬‬ ‫‪ ٤٠٠‬ ﺍﻟﺘﻀﺮﺭ ﻣﻤﺎ ﺟﻌﻞ ﻣﻦ ﻣﺎﻝ ﻟﻠﻤﺴﺠﺪ ‪٢٨٦ ..........................................................................................‬‬ ‫‪ ٤٠١‬ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻤﺎ ﺃﻭﺻﻰ ﺑﻪ ﻟﻠﻤﺴﺠﺪ ‪٢٨٧................................................................................................‬‬ ‫‪ ٤٠٢‬ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻤﺴﺠﺪ ﻭﻋﻤﺎﺭﺗﻪ ‪٢٨٧...........................................................................................................‬‬ ‫‪ ٤٠٣‬ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻤﺎ ﺃﻭﻗﻒ ﻟﻠﻤﺴﺠﺪ ‪٢٨٨...................................................................................................‬‬ ‫‪ ٤٠٤‬ ﺟﻌﻞ ﻣﺎ ﺃﻭﺻﻲ ﺑﻪ ﻟﻠﻤﺴﺠﺪ ﻓﻲ ﻣﺴﺠﺪ ﺁﺧﺮ ‪٢٨٨..........................................................................‬‬ ‫‪ ٤٠٥‬ ﺍﻟﻮﺻﻴﺔ ﻟﻤﺴﺠﺪ ﻏﻴﺮ ﻣﺤﺪﺩ ‪٢٨٩ .........................................................................................................‬‬ ‫‪ ٤٠٦‬ ﻣﺎ ﻳﺠﻌﻞ ﻣﻦ ﻣﺎﻝ ﻻﻧﺘﻔﺎﻉ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﺑﻪ ‪٢٩٠.............................................................................‬‬ ‫‪ ٤٠٧‬ ﻓﻀﻞ ﺍﻟﺘﺒﺮﻉ ﻟﻠﻤﺴﺠﺪ ‪٢٩٠....................................................................................................................‬‬ ‫‪ ٤٠٨‬ ﻣﺎ ﺗﻜﺴﻰ ﺑﻪ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ ‪٢٩٠........................................................................................................‬‬ ‫‪ ٤٠٩‬ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺃﺷﻴﺎﺀ ﺗﺨﺺ ﺍﻟﻤﺴﺠﺪ ‪٢٩٠..........................................................................................‬‬ ‫‪ ٤١٠‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﺎ ﻻ ﻧﻔﻊ ﻓﻴﻪ ﻟﻠﻤﺴﺠﺪ ‪٢٩١ .................................................................................................‬‬ ‫‪ ٤١١‬ ﺍﻻﺣﺘﺒﺎﺀ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٢٩١ .....................................................................................................................‬‬ ‫‪ ٤١٢‬ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺣﺼﺮ ﺍﻟﻤﺴﺠﺪ ‪٢٩٢............................................................................................‬‬ ‫‪437‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤١٣‬ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻧﺠﺲ ﺍﻟﻤﺴﺠﺪ ‪٢٩٢.........................................................................................................‬‬ ‫‪ ٤١٤‬ ﺿﻤﺎﻥ ﻣﺎ ﺃﻓﺴﺪ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ‪٢٩٢........................................................................................................‬‬ ‫‪ ٤١٥‬ ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺣﺮﺯ ﻣﺜﻠﻪ ‪٢٩٣ ................................................................................................‬‬ ‫‪ ٤١٦‬ ﺿﻤﺎﻥ ﺍﻟﻮﻛﻴﻞ ﻟﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﺍﻟﻴﺘﻴﻢ ‪٢٩٣ ...................................................................................‬‬ ‫‪ ٤١٧‬ ﺍﻟﻘﻴﺎﺽ ﺑﻤﺎﻝ ﺍﻟﻤﺴﺠﺪ ‪٢٩٤..................................................................................................................‬‬ ‫‪ ٤١٨‬ ﺇﺻﻼﺡ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺯﺭﺍﻋﺘﻪ ‪٢٩٤....................................................................................................‬‬ ‫‪ ٤١٩‬ ﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻧﺴﻴﺌﺔ ‪٢٩٥ ...............................................................................................................‬‬ ‫‪ ٤٢٠‬ ﺍﻟﺤﻄﻴﻄﺔ ﻣﻦ ﺩﻳﻮﻥ ﺍﻟﻤﺴﺠﺪ ‪٢٩٥ .......................................................................................................‬‬ ‫‪ ٤٢١‬ ﻣﻦ ﻭﺿﻊ ﺷﻴ ﺌﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﺭﻓﻌﻪ ‪٢٩٦ .......................................................................................‬‬ ‫‪ ٤٢٢‬ ﻭﺿﻊ ﺍﻟﻄﻌﺎﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻟﻌﻤﺎﺭﻩ ‪٢٩٦ ............................................................................................‬‬ ‫‪ ٤٢٣‬ ﻭﺿﻊ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﻳﺪ ﺃﻣﻴﻦ ‪٢٩٧ ..............................................................................................‬‬ ‫‪ ٤٢٤‬ ﻣﺎ ﻳﺠﻮﺯﺭ ﺷﺮﺍﺅﻩ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ‪٢٩٧ ...........................................................................................‬‬ ‫‪ ٤٢٥‬ ﻣﻦ ﺃﻓﺴﺪ ﺯﻳﺖ ﺍﻟﻤﺴﺠﺪ ‪٢٩٨ ..............................................................................................................‬‬ ‫‪ ٤٢٦‬ ﻛﻴﻔﻴﺔ ﺇﻧﺎﺭﺓ ﻣﺼﺎﺑﻴﺢ ﺍﻟﻤﺴﺠﺪ ‪٢٩٨ .....................................................................................................‬‬ ‫‪ ٤٢٧‬ ﺗﺴﻠﻴﻒ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻻﺳﺘﻼﻑ ﻣﻨﻪ ‪٢٩٩ .............................................................................................‬‬ ‫‪ ٤٢٨‬ ﺇﻳﻘﺎﺩ ﺍﻟﻤﺼﺎﺑﻴﺢ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٠٠ ...............................................................‬‬ ‫‪ ٤٢٩‬ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻓﻲ ﺇﻳﻘﺎﺩ ﻣﺼﺒﺎﺡ ﺍﻟﻤﺴﺠﺪ ‪٣٠٠ ....................................................................‬‬ ‫‪ ٤٣٠‬ ﻗﻄﻊ ﻣﺎ ﻳﻨﺒﺖ ﻓﻲ ﺣﺮﻳﻢ ﺍﻟﻤﺴﺠﺪ ‪٣٠١...............................................................................................‬‬ ‫‪ ٤٣١‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻟﻐﻴﺮ ﻣﺼﻠﺤﺘﻪ ‪٣٠١.......................................................................................‬‬ ‫‪ ٤٣٢‬ ﺷﺠﺮ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻘﺒﻮﺭ ‪٣٠٢ ..............................................................................................‬‬ ‫‪ ٤٣٣‬ ﺇﺿﺮﺍﺭ ﺍﻟﻌﻴﻦ ﺃﻭ ﺍﻟﺒﺌﺮ ﺑﺤﻴﻄﺎﻥ ﺍﻟﻤﺴﺠﺪ ‪٣٠٢ .................................................................................‬‬ ‫‪ ٤٣٤‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻤﺎﺀ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ‪٣٠٣ ......................................................................................‬‬ ‫‪ ٤٣٥‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻤﺎ ﻳﺨﺮﺝ ﻣﻦ ﻣﻴﺰﺍﺏ ﺍﻟﻤﺴﺠﺪ ‪٣٠٣ ................................................................................‬‬ ‫‪ ٤٣٦‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٠٤ ...................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪438‬‬ ‫‪ ٤٣٧‬ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٠٤ ...........................................................................................‬‬ ‫‪ ٤٣٨‬ ﺍﺗﺨﺎﺫ ﺍﻟﻤﺆﺫﻥ ﻟﻠﻤﺴﺠﺪ ‪٣٠٥ ...............................................................................................................‬‬ ‫‪ ٤٣٩‬ ﻓﻀﻞ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺎﺟﺪ ‪٣٠٥ .................................................................................................................‬‬ ‫‪ ٤٤٠‬ ﻣﺎﻝ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ‪٣٠٦ .......................................................................................................................‬‬ ‫‪ ٤٤١‬ ﺍﻟﻘﻴﺎﻡ ﺑﺤﻖ ﺿﻴﻒ ﺍﻟﻤﺴﺠﺪ ‪٣٠٦ ........................................................................................................‬‬ ‫‪ ٤٤٢‬ ﻓﻀﻞ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺎﺟﺪ ‪٣٠٦ ........................................................................................................‬‬ ‫‪ ٤٤٣‬ ﺁﺩﺍﺏ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ‪٣٠٧.........................................................................................................‬‬ ‫‪ ٤٤٤‬ ﺻﻼﺓ ﺟﺎﺭ ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﺑﻴﺘﻪ ‪٣٠٨ ......................................................................................................‬‬ ‫‪ ٤٤٥‬ ﺍﺳﺘﺤﺒﺎﺏ ﺗﻘﺎﺭﺏ ﺍﻟﺨﻄﺎ ﻋﻨﺪ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ‪٣٠٨ ............................................................‬‬ ‫‪ ٤٤٦‬ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٠٩ .........................................................................................................‬‬ ‫‪ ٤٤٧‬ ﺗﻌﻬﺪ ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﻨﻈﺎﻓﺔ ﻭﺍﻟﻜﻨﺲ ‪٣٠٩ ..............................................................................................‬‬ ‫‪ ٤٤٨‬ ﻣﺎ ﻳﻔﻌﻞ ﺑﻜﻨﻴﺲ ﺍﻟﻤﺴﺠﺪ ‪٣١٠............................................................................................................‬‬ ‫‪ ٤٤٩‬ ﺗﻘﺪﻳﻢ ﺍﻷﻛﺒﺮ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻷﺻﻐﺮ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ‪٣١٠..................................................................‬‬ ‫‪ ٤٥٠‬ ﺍﻟﺬﻛﺮ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ ‪٣١١ ................................................................................‬‬ ‫‪ ٤٥١‬ ﺁﺩﺍﺏ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ‪٣١٢......................................................................................‬‬ ‫‪ ٤٥٢‬ ﺗﺤﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ‪٣١٣ .......................................................................................................‬‬ ‫‪ ٤٥٣‬ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻋﻨﺪ ﺍﻹﻗﺎﻣﺔ ﻭﻓﻲ ﺃﻭﻗﺎﺕ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ‪٣١٤.....................................................‬‬ ‫‪ ٤٥٤‬ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﺤﺮﺍﺏ ‪٣١٥ ...................................................................................................................‬‬ ‫‪ ٤٥٥‬ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ‪٣١٥ ........................................................................................................‬‬ ‫‪ ٤٥٦‬ ﺍﺗﺨﺎﺫ ﺍﻟﻄﺮﻳﻖ ﺩﺍﺧﻞ ﺍﻟﻤﺴﺠﺪ ‪٣١٦ ....................................................................................................‬‬ ‫‪ ٤٥٧‬ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣١٦ ...................................................................................................‬‬ ‫‪ ٤٥٨‬ ﺍﻟﺤﻜﻢ ﺑﻴﻦ ﺍﻟﺨﺼﻤﻴﻦ ﻭﺍﻟﻀﺮﺏ ﻭﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣١٧ .......................................................‬‬ ‫‪ ٤٥٩‬ ﺩﻓﻦ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣١٧ ...............................................................................................................‬‬ ‫‪ ٤٦٠‬ ﺇﻧﺸﺎﺩ ﺍﻟﻀﺎﻟﺔ ﺑﺒﺎﺏ ﺍﻟﻤﺴﺠﺪ ‪٣١٨ .......................................................................................................‬‬ ‫‪439‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٤٦١‬ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺑﺄﻣﺮ ﺍﻟﺪﻧﻴﺎ ‪٣١٨ .................................................................................................‬‬ ‫‪ ٤٦٢‬ ﻣﺎ ﻳﺠﻮﺯ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣١٩ .........................................................................................................‬‬ ‫‪ ٤٦٣‬ ﺍﻟﺘﺨﺎﺻﻢ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ‪٣٢٠ .........................................................................................‬‬ ‫‪ ٤٦٤‬ ﺍﻟﻨﺨﺎﻣﺔ ﻭﺍﻟﺒﺰﺍﻕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٢١......................................................................................................‬‬ ‫‪ ٤٦٥‬ ﻣﻦ ﺃﻛﻞ ﺍﻟﺜﻮﻡ ﺃﻭ ﺍﻟﺒﺼﻞ ﺛﻢ ﺩﺧﻞ ﺍﻟﻤﺴﺠﺪ ‪٣٢٢ ...........................................................................‬‬ ‫‪ ٤٦٦‬ ﻣﻦ ﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٢٢ ..................................................................................................................‬‬ ‫‪ ٤٦٧‬ ﺇﻏﻼﻕ ﺍﻟﻤﺴﺎﺟﺪ ‪٣٢٣ ...........................................................................................................................‬‬ ‫‪ ٤٦٨‬ ﺣﻜﻢ ﻣﻦ ﺃﺣﺪﺙ ﺷﻴ ﺌﺎ ﺑﺎﻟﻤﺴﺠﺪ ‪٣٢٣ .............................................................................................‬‬ ‫‪ ٤٦٩‬ ﻣﺴﺎﺣﺔ ﺣﺮﻳﻢ ﺍﻟﻤﺴﺠﺪ ‪٣٢٤ .................................................................................................................‬‬ ‫‪ ٤٧٠‬ ﺍﻷﺫﺍﻥ ﻓﻲ ﻣﺴﺠﺪ ﻭﺍﻟﺼﻼﺓ ﻓﻲ ﺁﺧﺮ ‪٣٢٤ .........................................................................................‬‬ ‫‪ ٤٧١‬ ﺍﻟﺤﺠﺮ ﻋﻠﻰ ﻣﻦ ﻳﻀﺮ ﺑﺎﻟﻤﺴﺠﺪ ‪٣٢٥ ................................................................................................‬‬ ‫‪ ٤٧٢‬ ﻣﻦ ﻳﻤﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﻭﻣﻦ ﻻ ﻳﻤﻨﻊ ‪٣٢٥ ..........................................................................‬‬ ‫‪ ٤٧٣‬ ﺩﺧﻮﻝ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﺠﺪ ‪٣٢٦ ................................................................................................................‬‬ ‫‪ ٤٧٤‬ ﺩﺧﻮﻝ ﺍﻟﻤﺸﺮﻙ ﺍﻟﻤﺴﺠﺪ ‪٣٢٧.............................................................................................................‬‬ ‫‪ ٤٧٥‬ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻤﺼﻠﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٢٧..............................................................................................‬‬ ‫‪ ٤٧٦‬ ﻣﺎ ﻭﺟﺪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٢٨....................................................................................................................‬‬ ‫‪ ٤٧٧‬ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺐ ﻭﺍﻟﺤﺎﺋﺾ ﺍﻟﻤﺴﺠﺪ ‪٣٢٨..........................................................................................‬‬ ‫‪ ٤٧٨‬ ﻣﺤﺎﺻﺮﺓ ﺍﻟﻌﺪﻭ ﻟﻠﻤﺴﺠﺪ ﻭﻣﻘﺎﺗﻠﺘﻪ ﻣﻨﻪ ‪٣٣١ ...................................................................................‬‬ ‫‪ ٤٧٩‬ ﺇﻳﻘﺎﺩ ﺍﻟﻨﺎﺭ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٣١ ................................................................................................................‬‬ ‫‪ ٤٨٠‬ ﻭﺿﻊ ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﻤﻨﺘﻨﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٣٢ ..........................................................................‬‬ ‫‪ ٤٨١‬ ﺍﻟﺮﻗﻮﺩ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﺗﻨﺒﻴﻪ ﺍﻟﻨﺎﺋﻢ ‪٣٣٢ .............................................................................................‬‬ ‫‪ ٤٨٢‬ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻤﺴﺎﻓﺮ ﺃﻥ ﻳﻔﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٣٣...............................................................................‬‬ ‫‪ ٤٨٣‬ ﺇﻧﺸﺎﺩ ﺍﻟﺸﻌﺮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ‪٣٣٣..........................................................................................................‬‬ ‫‪ ٤٨٤‬ ﺍﻷﻛﻞ ﻭﺍﻟﻨﻮﻡ ﺩﺍﺧﻞ ﺍﻟﻤﺴﺠﺪ ‪٣٣٥ ....................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪440‬‬ ‫‪ ٤٨٥‬ ﻣﻦ ﻭﻗﻒ ﻧﺨﻠﺔ ﻟﻠﻤﺴﺠﺪ ﻓﻠﻢ ﺗﺄﻛﻞ ﺛﻤﺮﺗﻬﺎ ‪٣٣٦ ...........................................................................‬‬ ‫‪ ٤٨٦‬ ﺿﻤﺎﻥ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ‪٣٣٦ ....................................................................................................................‬‬ ‫‪ ٤٨٧‬ ﺭﻋﺎﻳﺔ ﺃﻣﺮ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻧﻈﺎﻓﺘﻪ ‪٣٣٧ ................................................................................‬‬ ‫‪ ٤٨٨‬ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻓﻀﻠﻬﺎ ‪٣٣٧ .............................................................................................‬‬ ‫‪ ٤٨٩‬ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺼﺎﻓﺤﺔ ﻭﻛﻴﻔﻴﺘﻬﺎ ‪٣٣٨ ..........................................................................................................‬‬ ‫ﺍﻟﻤ ﻌ ‪‬ﻈﻢ ﻓﻲ ﺍﻟﺪﻳﻦ ‪٣٣٩ .......................................................................................................‬‬ ‫‪ ٤٩٠‬ ﺗﻘﺒﻴﻞ ﻳﺪ ‬ ‫‪ ٤٩١‬ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻘﺒﻴﻞ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺣﻜﻤﻪ ‪٣٤٠ .......................................................................................‬‬ ‫] ا رة‬ ‫‪ ٤٩٢‬ ﻓﻀﻞ ﺍﻟﺰﻳﺎﺭﺓ ﻓﻲ ﺍﷲ ‪٣٤٢ ......................................................................................................................‬‬ ‫‪ ٤٩٣‬ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﺍﻟﺰﺍﺋﺮ ﺃﻡ ﺍﻟﻤﺰﻭﺭ؟ ‪٣٤٣ .................................................................................................‬‬ ‫‪ ٤٩٤‬ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﺗﺴﺎﺭ ﺇﻟﻰ ﺯﻳﺎﺭﺓ ﺍﻟﻤﺮﻳﺾ ‪٣٤٤ ...................................................................................‬‬ ‫‪ ٤٩٥‬ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺬﻛﺮ ‪٣٤٤ ..................................................................................................................‬‬ ‫‪ ٤٩٦‬ ﺧﻴﺮ ﺍﻟﻤﺠﺎﻟﺲ ‪٣٤٥ ................................................................................................................................‬‬ ‫‪ ٤٩٧‬ ﻣﻦ ﺁﺩﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪٣٤٥ .................................................................................................................‬‬ ‫‪ ٤٩٨‬ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺠﻠﺲ ‪٣٤٦ .....................................................................................................................‬‬ ‫‪ ٤٩٩‬ ﺍﻟﺘﺒﺴﻢ ﻓﻲ ﻣﺠﺎﻟﺲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻌﻠﻢ ‪٣٤٦ .............................................................................................‬‬ ‫‪ ٥٠٠‬ ﺍﻟﻀﺤﻚ ﻓﻲ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ‪٣٤٧ ........................................................................................................‬‬ ‫‪ ٥٠١‬ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻹﺻﻐﺎﺀ ﻓﻲ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ‪٣٤٧ ......................................................................................‬‬ ‫‪ ٥٠٢‬ ﺍﻟﺘﻔﺴﺢ ﻓﻲ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ‪٣٤٨ ..........................................................................................................‬‬ ‫‪ ٥٠٣‬ ﺩﻋﺎﺀ ﻛﻔﺎﺭﺓ ﺍﻟﻤﺠﻠﺲ ‪٣٤٨ ...................................................................................................................‬‬ ‫‪ ٥٠٤‬ ﻗﻄﻊ ﻣﺠﻠﺲ ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﻏﻴﺮﻩ ‪٣٤٨ .....................................................................................................‬‬ ‫‪ ٥٠٥‬ ﻣﺎ ﻳﺠﻮﺯ ﻓﻲ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ‪٣٤٩ .........................................................................................................‬‬ ‫‪ ٥٠٦‬ ﺣﻀﻮﺭ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻭﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ ‪٣٥٠ .........................................................................................‬‬ ‫‪441‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٠٧‬ ﻭﺍﺟﺐ ﺍﻟﻌﺎﻟﻢ ﺗﺠﺎﻩ ﻣﺘﻌﻠ‪‬ﻤﻴﻪ ‪٣٥٠ .......................................................................................................‬‬ ‫‪ ٥٠٨‬ ﻓﻀﻞ ‪‬‬ ‫ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻭﺗﻌﻠﻴﻤﻪ ‪٣٥٢ ...........................................................................................................‬‬ ‫] اﻷم‬ ‫‪ ٥٠٩‬ ﻣﻦ ﺣﻖ ﺍﻷﻳﺎﻡ ﻃﺎﻋﺔ ﺍﷲ ﻓﻴﻬﺎ ‪٣٥٤ .......................................................................................................‬‬ ‫‪ ٥١٠‬ ﻣﻌﻨﻰ ﺍﻟﺠﻤﻌﺔ ﻭﺳﺒﺐ ﺍﻟﺘﺴﻤﻴﺔ ‪٣٥٤ ....................................................................................................‬‬ ‫‪ ٥١١‬ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪٣٥٥ ...................................................‬‬ ‫‪ ٥١٢‬ ﺃﻭﻝ ﺟﻤﻌﺔ ﺻﻠﻴﺖ ‪٣٥٦ .........................................................................................................................‬‬ ‫‪ ٥١٣‬ ﺑﻴﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻟﻬﺬﻩ ﺍﻟﻤﺰﻳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ‪٣٥٧ .....................................................‬‬ ‫‪ ٥١٤‬ ﻣﻦ ﻓﻀﺎﺋﻞ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪٣٥٧ ...............................................................................................................‬‬ ‫‪ ٥١٥‬ ﺳﺎﻋﺔ ﺍﻹﺟﺎﺑﺔ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪٣٥٨ .........................................................................................................‬‬ ‫‪ ٥١٦‬ ﺗﺤﻴﺔ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﻳﺨﻄﺐ ‪٣٥٩ ...................................................................................................‬‬ ‫‪ ٥١٧‬ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪٣٦٠ .............................................................................................‬‬ ‫‪ ٥١٨‬ ﺣﻜﻢ ﺍﻟﺘﺴﻮﻙ ﻭﻛﻴﻔﻴﺘﻪ ‪٣٦١ ..................................................................................................................‬‬ ‫‪ ٥١٩‬ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ‪٣٦٢ .............................................................................................................‬‬ ‫‪ ٥٢٠‬ ﺣﻠﻖ ﺍﻟﺸﻌﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪٣٦٢ ..............................................................................................................‬‬ ‫] اﻼم‬ ‫‪ ٥٢١‬ ﺣﻜﻢ ﺇﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ ‪٣٦٣ ........................................................................................................................‬‬ ‫‪ ٥٢٢‬ ﻓﻀﻞ ﺇﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ ‪٣٦٣ ........................................................................................................................‬‬ ‫‪ ٥٢٣‬ ﺣﻜﻢ ﺭﺩ ﺍﻟﺴﻼﻡ ‪٣٦٤ ............................................................................................................................‬‬ ‫‪ ٥٢٤‬ ﻣﻦ ﺁﺩﺍﺏ ﺳﻼﻡ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ‪٣٦٥ ...........................................................................................‬‬ ‫‪ ٥٢٥‬ ﻛﻴﻔﻴﺔ ﺭﺩ ﺍﻟﺴﻼﻡ ‪٣٦٦ ............................................................................................................................‬‬ ‫‪ ٥٢٦‬ ﻋﻠﻰ ﻣﻦ ﻳﺴﻠﻢ ﺍﻟﻤﺴﻠﻢ ﻭﻋﻠﻰ ﻣﻦ ﻳﺮﺩ ‪٣٦٧ ...................................................................................‬‬ ‫‪ ٥٢٧‬ ﺑﺪﺃ ﺍﻟﻤﺸﺮﻙ ﺑﺎﻟﺴﻼﻡ ‪٣٦٨ ...................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪442‬‬ ‫‪ ٥٢٨‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺸﻐﻮﻝ ﻋﻦ ﺍﻟﺴﻼﻡ ‪٣٦٩ ...........................................................................................‬‬ ‫‪ ٥٢٩‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﺼﺒﻲ ‪٣٧٠.................................................................................................‬‬ ‫‪ ٥٣٠‬ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ‪٣٧١ .......................................................................................................‬‬ ‫‪ ٥٣١‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﺠﺒﺎﺭ ﻭﻣﻦ ﻳﻌﻴﻨﻪ ‪٣٧٢..................................................................................................‬‬ ‫‪ ٥٣٢‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺪﻉ ﻭﺍﻟﻌﺎﺻﻲ ‪٣٧٢................................................................................................‬‬ ‫‪ ٥٣٣‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺎﺳﻖ ‪٣٧٢....................................................................................................................‬‬ ‫‪ ٥٣٤‬ ﻛﻴﻔﻴﺔ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ‪٣٧٣ ...............................................................................................‬‬ ‫‪ ٥٣٥‬ ﻣﻦ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ ‪٣٧٤ ...............................................................................................................‬‬ ‫‪ ٥٣٦‬ ﻣﻦ ﻳﺠﺰﻱ ﻓﻲ ﺭﺩ ﺍﻟﺴﻼﻡ ‪٣٧٦ ..........................................................................................................‬‬ ‫‪ ٥٣٧‬ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺍﻟﻘﻌﻮﺩ ‪٣٧٧ ......................................................................................................................‬‬ ‫‪ ٥٣٨‬ ﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﺍﻟﺴﻼﻡ ‪٣٧٧ ..........................................................................................................‬‬ ‫‪ ٥٣٩‬ ﺍﻟﺘﻨﺎﻓﺲ ﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﻼﻡ ‪٣٧٧ ...................................................................................................‬‬ ‫‪ ٥٤٠‬ ﻣﻦ ﻟﻢ ﻳﺴﻤﻊ ﺍﻟﺴﻼﻡ ﺃﻭ ﺍﻟﺮﺩ ‪٣٧٨ .....................................................................................................‬‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﺍﻟﺘﺤﻴﺔ ‪٣٧٨ ..................................................................................‬‬ ‫‪ ٥٤١‬ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺨﺎﻟﻒ ‪‬‬ ‫‪ ٥٤٢‬ ﺍﻟﺮﺩ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﺘﻮﻟﻰ ‪٣٧٨ ...............................................................................................................‬‬ ‫‪ ٥٤٣‬ ﻣﺎ ﻳﺠﺰﻱ ﻓﻲ ﺭﺩ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺮﺩ ‪٣٧٩ .................................................................................................‬‬ ‫‪ ٥٤٤‬ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﻜﻮﻥ ﺑﻬﺎ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺮﺩ ‪٣٨٠ ..........................................................................................‬‬ ‫‪ ٥٤٥‬ ﺭﺩ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻓﺘﺮﺓ ﺑﺴﺒﺐ ﺍﻟﻨﺴﻴﺎﻥ ﺃﻭ ﺍﻟﻐﻔﻠﺔ ‪٣٨٠ ......................................................................‬‬ ‫‪ ٥٤٦‬ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺮﺩ ﺍﻟﺴﻼﻡ ‪٣٨١ .................................................................................................‬‬ ‫‪ ٥٤٧‬ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﺍﻟﻤﺘﺨﺎﺻﻤﻴﻦ ‪٣٨٢...........................................................................................................‬‬ ‫] اﻻ‪c‰a‬ان‬ ‫‪ ٥٤٨‬ ﺣﻜﻢ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪٣٨٣ ...........................................................................................................................‬‬ ‫‪ ٥٤٩‬ ﺣﻜﻢ ﻣﻦ ﺩﺧﻞ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ‪٣٨٤ ...................................................................................................‬‬ ‫‪443‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٥٥٠‬ ﺣﻜﻢ ﻣﻨﻜﺮ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪٣٨٤ .................................................................................................................‬‬ ‫‪ ٥٥١‬ ﺣﻜﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺒﻴﻮﺕ ﺑﻼ ﺇﺫﻥ ‪٣٨٥ ..............................................................................................‬‬ ‫‪ ٥٥٢‬ ﻣﻦ ﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﻢ ﺑﻐﻴﺮ ﺇﺫﻥ ‪٣٨٦ .....................................................................................................‬‬ ‫‪ ٥٥٣‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ‪٣٨٧ .............................................................‬‬ ‫‪ ٥٥٤‬ ﺍﻟﻤﻀﻄﺮﻭﻥ ﻟﻠﺪﺧﻮﻝ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ‪٣٨٧ .........................................................................................‬‬ ‫‪ ٥٥٥‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ‪٣٨٨ ..............................................................................................................‬‬ ‫‪ ٥٥٦‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺾ ‪٣٨٨ ...........................................................................................‬‬ ‫‪ ٥٥٧‬ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪٣٨٩ ................................................................................................................‬‬ ‫‪ ٥٥٨‬ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪٣٩٠ ............................................................................................................................‬‬ ‫‪ ٥٥٩‬ ﻣﻌﻨﻰ ﺍﻟﺴﻼﻡ ﻭﺣﻜﻤﻪ ‪٣٩١ ..................................................................................................................‬‬ ‫‪ ٥٦٠‬ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺴﻼﻡ ‪٣٩١ ........................................................................................................‬‬ ‫‪ ٥٦١‬ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻛﻮﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺛﻼﺛﺎ ‪٣٩٢ .............................................................................................‬‬ ‫‪ ٥٦٢‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﺪﺍﺧﻠﻬﺎ ‪٣٩٣ ............................................................‬‬ ‫‪ ٥٦٣‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﻣﻦ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﺪﺍﺭ ‪٣٩٤ ...........................................................................................‬‬ ‫‪ ٥٦٤‬ ﺍﻹﺫﻥ ﺑﺪﺧﻮﻝ ﺁﺧﺮ ﺍﻟﺪﺍﺭ ﺇﺫﻥ ﺑﺪﺧﻮﻝ ﺃﻭﻟﻬﺎ ‪٣٩٤ ...........................................................................‬‬ ‫‪ ٥٦٥‬ ﺗﺠﺪﻳﺪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻨﺪ ﺗﻜﺮﺍﺭ ﺍﻟﺪﺧﻮﻝ ‪٣٩٥ ....................................................................................‬‬ ‫‪ ٥٦٦‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺒﻴﻮﺕ ﺍﻟﺤﺮﻡ ‪٣٩٦ .................................................................................................................‬‬ ‫‪ ٥٦٧‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺍﻟﻐﺎﺻﺐ ﻭﺍﻟﻤﺴﺘﺮﺍﺏ ‪٣٩٦........................................................................................‬‬ ‫‪ ٥٦٨‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﻣﻦ ﻓﻲ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ‪٣٩٦ .........................................................................................‬‬ ‫‪ ٥٦٩‬ ﺗﻌﻠﻴﻖ ﺍﻹﺫﻥ ﻋﻠﻰ ﺍﻟﻤﺸﻴﺌﺔ ﺃﻭ ﻓﻌﻞ ﺷﻲﺀ ‪٣٩٧ ...............................................................................‬‬ ‫‪ ٥٧٠‬ ﻣﻦ ﺃﻋﻄﻲ ﺍﻟﺤﻖ ﺑﺪﺧﻮﻝ ﺍﻟﺒﻴﺖ ﻣﺘﻰ ﺷﺎﺀ ‪٣٩٨ ..............................................................................‬‬ ‫‪ ٥٧١‬ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ ﺑﺎﻟﺪﻻﻟﺔ ﺩﻭﻥ ﺍﺳﺘﺌﺬﺍﻥ ‪٣٩٩........................................................................................‬‬ ‫‪ ٥٧٢‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺍﻟﻤﺆﺗﻤﻦ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ‪٤٠٠ ..........................................................................................‬‬ ‫‪ ٥٧٣‬ ﺍﻟﺪﺧﻮﻝ ﺑﺈﺫﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﻭﻧﻬﻲ ﻣﻦ ﻓﻴﻪ ‪٤٠٠ ..........................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺤﻘﻮﻕ‬‫‪444‬‬ ‫‪ ٥٧٤‬ ﺇﺫﻥ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺩﻭﻥ ﺍﻵﺧﺮ ‪٤٠٠ ...................................................................................................‬‬ ‫‪ ٥٧٥‬ ﺩﺧﻮﻝ ﺍﻟﺴﻴﺪ ﺑﻴﺖ ﻋﺒﺪﻩ ﺑﻐﻴﺮ ﺇﺫﻧﻪ ‪٤٠١ ............................................................................................‬‬ ‫‪ ٥٧٦‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺤﺎﺭﻡ ‪٤٠٢ ......................................................................................‬‬ ‫‪ ٥٧٧‬ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪٤٠٢ ................................................................................................................‬‬ ‫‪ ٥٧٨‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﻣﻦ ﻳﺴﻜﻦ ﻓﻲ ﺑﻴﺖ ﻣﻦ ﺷﻌﺮ ﺃﻭ ﻭﺑﺮ ‪٤٠٣ ........................................................‬‬ ‫‪ ٥٧٩‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺑﻴﻮﺕ ﻏﻴﺮ ﻣﺴﻜﻮﻧﺔ ‪٤٠٤............................................................................................‬‬ ‫‪ ٥٨٠‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺍﻟﺤﺎﻧﻮﺕ ‪٤٠٥................................................................................................................‬‬ ‫‪ ٥٨١‬ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﺎﻣﺔ ‪٤٠٥.....................................................................................................‬‬ ‫‪ ٥٨٢‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻀﻴﻮﻑ ﻋﻠﻰ ﺑﻴﺖ ﻓﻴﻪ ﻣﺘﺎﻉ ‪٤٠٦.....................................................................................‬‬ ‫‪ ٥٨٣‬ ﺧﺮﻭﺝ ﺍﻟﻀﻴﻒ ﻟﺤﺎﺟﺔ ﺛﻢ ﺭﺟﻮﻋﻪ ‪٤٠٦...........................................................................................‬‬ ‫‪ ٥٨٤‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺮﺟﻞ ﻓﻲ ﺑﻴﺘﻪ ‪٤٠٧ ..............................................................................................................‬‬ ‫‪ ٥٨٥‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ‪٤٠٨ ......................................................................................................‬‬ ‫‪ ٥٨٦‬ ﺩﺧﻮﻝ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻣﻄﻠﻘﺘﻪ ﺭﺟﻌ ‪‬ﻴﺎ ‪٤٠٩.............................................................................................‬‬ ‫‪ ٥٨٧‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻀﺮﺓ ﻋﻠﻰ ﺿﺎﺭﺗﻬﺎ ‪٤٠٩.....................................................................................................‬‬ ‫‪ ٥٨٨‬ ﺩﺧﻮﻝ ﺑﻴﺖ ﺍﻟﻤﺸﺮﻛﻴﻦ ‪٤١٠ .................................................................................................................‬‬ ‫‪ ٥٨٩‬ ﻣﺎ ﻳﺪﺧﻠﻪ ﺍﻟﺮﺟﻞ ﺑﻐﻴﺮ ﺍﺳﺘﺌﺬﺍﻥ ‪٤١٠ ..................................................................................................‬‬ ‫‪ ٥٩٠‬ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺑﻴﺖ ﺗﻔﻌﻞ ﺑﻪ ﺍﻟﻤﻨﻜﺮﺍﺕ ‪٤١١.......................................................................................‬‬ ‫‪ ٥٩١‬ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺑﻴﺖ ﻟﻪ ﻓﻴﻪ ﻣﺎﻝ ‪٤١٢ ......................................................................................................‬‬ ‫‪ ٥٩٢‬ ﺩﺧﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺑﻴﺘﻪ ﺍﻟﻤﻐﺘﺼﺐ ‪٤١٢ ......................................................................................‬‬ ‫‪ ٥٩٣‬ ﺩﺧﻮﻝ ﺍﻟﻐﺮﻳﻢ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻦ ‪٤١٣.........................................................................................................‬‬ ‫‪ ٥٩٤‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻷﻡ ﻭﺍﻟﺠﺪ ﻭﺍﻟﺨﻠﻴﻔﺔ ‪٤١٣....................................................................................................‬‬ ‫‪ ٥٩٥‬ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻤﺸﺘﺮﻛﻴﻦ ﻓﻲ ﺑﻴﺖ ﻭﺍﺣﺪ ‪٤١٣..........................................................................................‬‬ ‫ﺍﻟﻔﻬﺮﺱ ‪٤١٥ .....................................................................................................................................................................‬‬ ‫✾ ✾ ✾‬