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ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ
ﻗﺪﻣﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﺳﺘﻜﻤﺎﻻﹰ ﳌﺘﻄﻠﺒﺎﺕ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﳌﺎﺟﺴﺘﲑ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﻣﻦ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﺰﺓ
ﺍﻟﻌﺎﻡ ﺍﳉﺎﻣﻌﻲ
ﺏﻞﻟﻮﺍﻞﺃﻭﻪّﻠﺍﺍﻟﺃﺍﻟﺒَ ﺎﺘﺃﺃﺬﻛَﱠﺮﻳَﻮﻥﺇﺑﻧﱠﻤَﻤَﺃﻠﻌﺃﻟﻳَﻳَﻦﺍﻟﱠﺬﻮﻥﻭﻪّﻠﺃﻠﻤَﻳَﻦﻌﺃﺘﺑﻮﻱﺍﻟﱠﺬﻳَﺍﻞﺴﻳَﻗﻞﺍﻞﻫْ
ﺎ ﺑ
ﺐﻭﻪّﻠﺍﺍﻟﺃﻐﻴﺑﻢُﺎﻟﺇﺑﺃﻟﻰَﻋ ﻭﻪّﻠﻥﻞﺘﺩُﺳﺮﻨﻮﻥﻭﻪّﻠﻣﺆﺍﺍﻟﻤَﻮﻞﻟﻪﻭﻪّﻠﺳﺭﺃﻠﻞﻜْﻢُﻭﻪّﻠﻤَﻯ ﻟ
ﺍﻋﺮﻴﻞﻠﻮﺍﺍﺃﻓﺴﻤَﻗﻞﺑﻞﺍﻋﻭﻪّﻠ ﻞﻠﻮﻥ ﻤَﻞﻛَﻨﻞﺘﻢُﺎﺃﺗﻌﻞﺌﻞﻜْﻢُﺑﺑﻤَﺒَﻨةﺎﺩُﻬﺃﻓﻴﺍﻟﺸ ﺑ
ﺇﻟﻰَ ﺍﻟﺬﻳَﻦ ﺃﺩُﱠﺑﺎﻧﻲ ﻭﻪّﻠﻋﻠﱠﻤَﺎﻧﻲ ،ﺭﺏ ﺍﺭﺣﻤَﻬﻤَﺎ ﻛَﻤَﺎ ﺭ ﱠﺑﻴﺎﻧﻲ ﺻﻐﻴﺮﺍا ….
ﻱ ﺍﻟﻌﺰَﻳَﺰَﻳَﻦ
.ﻭﻪّﻠﺍﻟﺪ ﱠ
ﺍﻟﻤَﻘﺪﻣﺔ
ﺇﻥ ﺍﳊﻤﺪ ﷲ ،ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣـﻦ ﺳـﻴﺌﺎﺕ
ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،
ﻭﺣﺪﻩ
ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺃﺻﻠﻲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺪﻳﻪ
:ﺃﻣﺎ ﺑﻌﺪ
ﺇﻥ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺜﲑﺓ ،ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺃﺷﺮﻓﻬﺎ ،ﺣﻴﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻳﻬـﺘﻢ ﺑﺘﻘﻌﻴـﺪ ﺍﻟﻘﻮﺍﻋﺪ
.ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﺑﻮﺍﺳﻄﺘﻬﺎ ﳝﻜﻦ ﻟﻠﻌﻠﻤﺎﺀ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻌﻤﻠﻴـﺔ ﻣـﻦ ﺃﺩﻟﺘـﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ
ﻭﺇﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻳﺘﺸﻌﺐ ﺃﻳﻀﺎﹰ ﺇﱃ ﻋﺪﺓ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻨﻬﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ
ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻳﺪﻭﺭ ﺣﻮﻝ ﺗﻘﺎﺑﻞ ﻭﲤﺎﻧﻊ ﺩﻟﻴﻠﲔ ﲟﻌﲎ ﺍﻗﺘﻀﺎﺀ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟـﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿـﲔ ﰲ
ﻭﻗﺖ ﻭﺍﺣﺪ ﺣﻜﻤﺎﹰ ﻣﻌﻴﻨﺎﹰ ﰲ ﻧﻔﺲ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﻳﺒﺤﺚ ﺍ ﺘﻬﺪ ﰲ ﻣﻌﺮﻓﺔ ﺣﻜﻤﻬﺎ ﲝ ﻴﺚ ﻳﻜﻮﻥ
ﻫﺬﺍﻥ ﺍﳊﻜﻤﺎﻥ ﻣﺘﻌﺎﺭﺿﲔ ،ﺑﺄ ﻥ ﻳﻘﺘﻀﻲ ﺃﺣﺪﳘﺎ ﺇﳚﺎﺑﻪ ﻭﺍﻵﺧ ﺮ ﲢﺮﳝﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻫﺬﺍ
ﺍﻟﺘﻌﺎﺭﺽ ﻟـﻴﺲ ﺣﻘﻴﻘﻴﺎﹰ ﰲ ﺃﺻﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻞ ﻫﻮ ﺗﻌﺎﺭﺽ ﻇﺎﻫﺮﻱ ،ﻭﺇﻥ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ
.ﺍﻟﺒﺤﺚ ﺳـﺄﺣﺎﻭﻝ ﻣﺎ ﺃﻣﻜﻦ ﺗﻮﺿﻴﺢ ﺫﻟﻚ
.ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ
:-ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ
ﺇﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﻟﻪ ﺃﳘ ﻴﺔ ﻛﺒﲑﺓ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹ ﺳﻼﻣﻴﺔ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻠﻲ -:ﻳﻈﻬﺮ
ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺛﻮ ﺎ ﺍﳊﻘﻴﻘﻲ ،ﻭﻳﻮﺿﺢ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﶈﺠﺔ ﺍﻟﺒﻴـﻀﺎﺀ ﻟﻴﻠـﻬﺎ
:ﻛﻨﻬﺎﺭﻫﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻌﺎﺭﺽ ﺣﻘﻴﻘﻲ ﺑﻞ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﻫﻮ ﻣﻦ ﻭﺟﺮﻬﺔ ﻧﻈﺮ ﺍ ﺘﻬﺪ ﻓﻘﺎﻝ ﺗﻌـﺎﱃ
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - " -ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﱰﻝ ﻳﻜﺬﺏ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ،ﺑﻞ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ،
) ) )
ﻓﻤﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ ،ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻣﻨﻪ ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ " 2 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
3
)(2
)(1
)(3
ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) 82 ) .
ﺍﺑﻦ ﺣﻨﺒﻞ :ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ) ) ، 2 / 602ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺡ 6714 .
ﺃ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ……………………………………ﺏ
…………………………………………ﺍﳌﻘﺪﻣﺔ
.ﻓﻘﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ،ﻭﻻ ﺗﻌﺎﺭﺽ
ﻣﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻭ ﺍﻟﺘﺟﺮﻴﺢ ﻳﻀﻊ ﻗﻮﺍﻋﺪﺍﹰ ﻭﻃﺮﻗﺎﹰ ﳊﻞ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﻟﱵ ﻗﺪ ﺗﻈﻬﺮ ﻟﻠﻤﺠﺘﻬﺪ ،
.ﻓﻴﺴﲑ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻭﻧﻮﺭ
ﺇﻥ ﻣﻌﺮﻓﺔ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺷﺮﻭﻃ ﻪ ﻭﺃﺳﺒﺎﺑﻪ ﺗﻔﺘﺢ ﺁﻓﺎﻕ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﺍ ﺘﻬﺪ ،ﻓﻼ ﻳﺘﻌـﺼﺐ ﳌﺬﻫﺐ
ﻣﻌﲔ ،ﺑﻞ ﻳﺘﺒﻊ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ،ﻓﺎﻟﺒﻌ ﺾ ﻋﻨﺪﻣﺎ ﻳﻘﺮﺃ ﻛﺘﺎﺑﺎﹰ ،ﺃﻭ ﻳﺴﻤﻊ ﺭﺃﻳﺎﹰ ﻣﻌﻴﻨﺎﹰ ﻳﺘﻌﺼﺐ ﳌﺎ ﻗﺮﺃ
، .ﺃﻭ ﲰﻊ ،ﻓﺪﺭﺍﺳﺔ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﲡﻌﻞ ﺍﳌﺴﻠﻢ ﻫﻴﻨﺎﹰ ﺳﻬﻼﹰ ،ﻻ ﻳﺘﻌﺼﺐ ﻟﺮﺃﻳﻪ
ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺎﺭﺽ ﻇﺎﻫﺮﻱ ﺻﻮﺭﻱ ﻓﻘﻂ ﻣﻦ ﻭﺟﺮﻬـﺔ ﻧﻈـﺮ ﺍ - 2
.ﺘﻬﺪ ،ﻭﺃﻧﻪ ﻻ ﻳﻮﺟﺮﺪ ﺗﻨﺎﻗﺾ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ
ﻗﺪ ﺃﻛﺮﻡ ﺍﷲ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺮﺟﺮﻮﻉ ﺇﱃ ﺍﻟﺪﻳﻦ ﻓﻴﻤﺎ ﺑﺎﺕ ﻳﻌﺮﻑ ﺑﺎﻟﺼﺤﻮﺓ،ﻭﻳﻮﺷﻚ ﳍﺬﻩ - 3
ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺍﳌﺒﺎﺭﻛﺔ ﻟ ﻺﺳﻼﻡ ﺃﻥ ﺗﺘﻤﻜﻦ ﰲ ﺍﻷﺭﺽ،ﻭﺃﻥ ﺗﺴﺘﺨﻠﻒ ﻓﻴﻬﺎ ،ﻭﻻﺑﺪ ﺣﺎﻟﺘﺌﺬ
ﲡﺪﻳﺪ ﺍﻻﺟﺮﺘﻬﺎﺩ ،ﻭﻟﺴﻮﻑ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﻣﺘﻜﺌﺎﹰ ﻣﻬﻤﺎﹰ ﰲ ﻧﻈﺎﻡ ﺍﻹﺳـﻼﻡ
.ﻭﻋـﻮﺩﺓ ﺍﻟـﺴﻴﺎﺩﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺻﲑﻭﺭﺓ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ
ﻗﺪ ﺷﻬﺪﺕ ﺍﻟﻌﻘﻮﺩ ﺍﻷﺧﲑﺓ ﳏﺎﻭﻻﺕ ﻣﺒﺎﺭﻛﺔ ﰲ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻻﺟﺮﺘﻬﺎﺩ ﺍﳉﻤﺎﻋﻲ ﻓﻴﻤـﺎ ﺍﺷـﺘﻬﺮ - 4
ﲟﺠﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﺃﻭ ﺩﻭﺭ ﺍﻟﻔﺘﻮﻯ ،ﻭﻛﺬﺍ ﺍﳌﺆ ﲤﺮﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻌﺪﻳﺪﺓ،ﻭﺇﻥ ﻧـﻀﻮﺝ ﻫـﺬﻩ
.ﻣﺮﺣﻠﺔ ﻣﻬﻤﺔ ﺃﻣﺎﻡ ﺍﳌﺘﺼﺪﻳﻦ ﻟﻺﻓﺘﺎﺀ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﺻﺮﺓ ﺒﺪﻳﻌ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ
ﺍﳌﺴﺎﳘﺔ ﰲ ﺇﺛﺮﺍﺀ ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﲜﻤﻊ ﺷﺘﺎﺕ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﻜﺘـﺐ ﺍﻷﺻـﻮﻟﻴﺔ - 5
.ﻭﺍﻟﻔﻘﻬﻴﺔ ﻟﻴﻜﻮﻥ ﻛﺘﺎﺑﺎﹰ ﻣﺴﺘﻘﻼﹰ
ﻣﻌﻈﻢ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ﺗﻄﺮﻗﺖ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﺎ ﺑﲔ ﻣﻮﺳﻊﹴ ﻭﻣﻀﻴﻖﹴ ،ﻭﻟﻜﻦ ﱂ ﺃﺟﺮﺪ ﻛﺘﺎﺑﺎﹰ ﻣﻨﻬﺎ ﻗﺪ
ﺍﺳﺘﻜﻤﻞ ﲨﻴﻊ ﻣﺒﺎﺣﺚ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﰲ ﻛﺘﺎﺑﻪ .ﻭﱂ ﺃﺟﺮﺪ ﻛﺘﺎﺑﺎﹰ ﻗﺪﳝﺎﹰ ﺍﻧﻔﺮﺩ ﺑﺒﺤﺚ ﺍﻟﺘﻌﺎﺭﺽ
ﻣﺜﻞ ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ ،ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺍﳌﺘﻮﰱ ﺳﻨﺔ ، 204
.ﺣﻴﺚ ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﺎﺭﺿﺔ ،ﻭﺃﻭﺟﺮﻪ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ
ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ﻭﻭﺟﺮﻮﻩ ﺍﻟﺘﺟﺮﻴﺢ ﺑﻴﻨﻬﺎ ،ﻟﻠﺪﻛﺘﻮﺭ ﺑﺪﺭﺍﻥ ﺃﰊ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ ،ﻭﻗﺴﻤﻪ - 1
.ﺇﱃ ﺑﺎﺑﲔ ،ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ :ﻣﻨﺎﻫﺞ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ :ﺍﻷﻗﻴﺴﺔ ﺍﳌﺘﻌﺎﺭﺿﺔ
- ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﲝﺚ ﺃﺻﻮﱄ ﻣﻘﺎﺭﻥ ﺑﺎﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ،
ﺗﺄﻟﻴﻒ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻋﺒﺪ ﺍﷲ ﻋﺰﻳﺰ ﺍﻟﱪﺯﳒﻲ ،ﻭﻗﺪ ﻗﺴﻢ ﲝﺜﻪ ﺇﱃ ﺑﺎﺑﲔ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﰲ ﺣﻘﻴﻘﺔ
.ﺍﻟﺘﻌﺎﺭﺽ ﻭﻣﺴﺘﻠﺰﻣﺎﺗﻪ ،ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺩﻓﻊ ﺍﳋﻼﻑ ﺑﻴﻨﻬﺎ
- ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﻭﺃﺛﺮﻩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍ ﻴﺪ
.ﺇﲰﺎﻋﻴﻞ ﺍﻟﺴﻮﺳﻮﺓ ،ﺍﻗﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ
ﺍﻟﺒﻮﺳﻨﻮﻱ - ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ﻭﺃﺛﺮﻩ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ،ﻟﻠﺪﻛﺘﻮﺭ ﺷـﻜﺮﻱ ﺣـﺴﲔ ﺭﺍﻣﻴـﺘﺶ
،ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ﻭﻫﻲ ) ﺍﻟﺘﺨﺼﻴﺺ ،ﻭﺍﻹﺿﻤﺎﺭ ،ﻭﺍ ﺎﺯ ،ﺍﻟﻨﻘـﻞ ،ﺍﻻﺷﺘﺍﻙ (
ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﺍﻟﱵ ﳝﺮ ﺎ ﺷﻌﺒﻨﺎ ﰲ ﻓﻠﺴﻄﲔ ،ﻭﺧﺎﺻﺔ ﺻﻌﻮﺑﺔ ﺍﳊﻮﺍﺟﺮﺰ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ - 1 2 - .
.ﺍﻧﻘﻄﺎﻉ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ،ﻭﻟﻔﺘﺍﺕ ﻃﻮﻳﻠﺔ
.ﺍﺭﺗﻔﺎﻉ ﺃﺳﻌﺎﺭ ﺍﻟﻜﺘﺐ ،ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺎﺣﺚ ﺷﺮﺍﺀ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺑﺸﻖ ﺍﻷﻧﻔﺲ - 4
ﻭﻟﻜﻦ ﺑﻔﻀﻞﹴ ﻣﻦ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﰎ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﺒﺎﺕ ،ﺣﱴ ﺧﺮﺟﺮﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺬﻩ ﺍﻟﺼﻮﺭﺓ
.ﺍﻟﱵ ﺃﲤﲎ ﻣﻦ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﺮﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺿﻴﺔ ﳌﻦ ﻳﻘﺮﺃﻫﺎ
ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺗﺸﺘﻤﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ،ﻭﺛﻼﺛﺔ ﻓﺼﻮﻝ ،ﻭﺧﺎﲤـﺔ ،ﻭﺫﻟـﻚ ﻋﻠـﻰ ﺍﻟﺘﻔﺼﻴﻞ
:ﺍﻟﺘﺎﱄ
ﺝ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ……………………………………ﺩ
…………………………………………ﺍﳌﻘﺪﻣﺔ
ﺍﳌـﻘـﺪﻣ ـﺔ
:ﻭﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ
ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ،ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ ،ﻭﺍﳉﻬﻮﺩ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﻭﺍﺟﺮﻬﺖ
.ﺍﻟﺒﺎﺣﺚ ،ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ ،ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
.ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺷﺮﻭﻃﻪ ﻭﺃﺳﺒﺎﺑﻪ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﳏﻞ ﺍﻟﺘﻌﺎﺭﺽ
.ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
.ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﺛﻼﺛﺔ ﻣﻄﺎﻟﺐ
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﺣﻜﻤﻪ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ
: .ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﺩﻝ
· ﺍﳌﺒﺤﺚ ﺍﻟﺘﻤﻬﻴﺪﻱ :ﻣﻌﲎ ﺍﻟﺘﺟﺮﻴﺢ ﻭﺷﺮﻭﻃﻪ ﻭﺑﻴﺎﻥ ﻭﺟﺮﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ
.ﺍﻟﺮﺍﺟﺮﺢ
:ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻣﻄﻠﺒﲔ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺗﺮﺟﻴﺤﺎﺕ ﲣﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺗﺮﺟﻴﺤﺎﺕ ﲣﺘﺺ ﺑﻨﻔﺲ
.ﺍﻟﺮﻭﺍﻳﺔ
:ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻣﻄﻠﺒﲔ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻷﺧﺒﺎﺭ ﻟﻮﺟﻮﺩ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﰲ ﻣﱳ ﺃﺣﺪﳘﺎ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :
.ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ﻣﻨﻪ ﻭﺧﻔﺎﺋﻪ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﻌﺎﺭﺽ
.ﻣﻦ ﺣﻴﺚ ﻛﻴﻔﻴﺔ ﺍﻟﺪﻻﻟﺔ
- . -ﺍﻟﻨﱯ
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻺﲨﺎﻉ .ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ
.ﳌﻮﺍﻓﻘﺘﻪ ﻟﻠﻘﻴﺎﺱ
:ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ
.ﺃﺛﺮ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻔﻘﻬﻴﺔ
:ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻣﺒﺤﺜﲔ
.ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻴﺖ
ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
- ﻋﺰﻭﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺇﱃ ﺳﻮﺭﻫﺎ ،ﻣﻊ ﺫﻛﺮ ﺃﺭﻗﺎﻡ ﺍﻵﻳﺎﺕ ،ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺍﻵﻳﺔ ﻛﺎﻣﻠﺔ ﺫﻛﺮﺕ
( ) .ﻣﻦ ﺍﻵﻳﺔ
- ﺧﺮﺟﺮﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻷﺻﻠﻴﺔ ﻣﻊ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﻣﺎﻋﺪﺍ ﺍﻷﺣﺎﺩﻳﺚ
.ﺍﳌﻮﺟﺮﻮﺩﺓ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻓﻘﺪ ﺍﻛﺘﻔﻴﺖ ﺑﺘﺨﺮﳚﻬﺎ ﻓﻘﻂ
- ﻧﺴﺒﺖ ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺇﱃ ﻛﺘﺒﻬﺎ ﻓﺈﻥ ﱂ ﺃﺟﺮﺪ ﰲ ﺍﻟﻜﺘﺐ ﺍﳋﺎﺻﺔ
.ﺑﺬﻟﻚ ﺫﻛﺮﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻭﺟﺮﺪﺕ ﻓﻴﻪ
ﺳﺒﻴﻼﹰ - .ﺿﺮﺏ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ،ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺇﱃ ﺫﻟﻚ
- ﰲ ﻋﺮﺽ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺳﻮﻑ ﺃﺫﻛﺮ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻣﺮﺍﻋﻴﺎﹰ ﺍﻟﺘﺗﻴﺐ ﺍﻟﺰﻣﲏ
.ﻟﻠﻤﺬﺍﻫﺐ ،ﰒ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻣﺮﺍﻋﻴﺎﹰ ﰲ ﺫﻟﻚ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺟﺮﻴﺢ
- ﺗﻮﺛﻴﻖ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺫﻟﻚ ﺑﺬﻛﺮ ﺍﺳﻢ ﺍﳌﺆﻟﻒ ،ﰒ ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ،ﻣﻊ ﺫﻛﺮ ﺍﳉﺰﺀ ﻭﺍﻟـﺼﻔﺤﺔ ﺇﻥ
ﻛﺎﻥ ﻟﻠﻜﺘﺎﺏ ﺃﺟﺮﺰﺍﺀ ،ﻭﺇﻻ ﺍﻛﺘﻔﻴﺖ ﺑﺬﻛﺮ ﺍﻟﺼﻔﺤﺔ ،ﻭﺃﺭﺍﻋﻲ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺮﺍﺟﺮﻊ ﻋﺎﻣـﻞ ﺍﻟﺰﻣﻦ
.ﻓﻤﻦ ﻣﺎﺕ ﺃﻭﻻﹰ ﻗﹸﺪﻡ ﻋﻠﻰ ﻋﲑﻩ
- ﺇﳊﺎﻕ ﺍﻟﺒﺤﺚ ﺑﺎﻟﻔﻬﺎﺭﺱ ،ﺗﺴﻬﻴﻼﹰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻭﻫﻲ :ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ -ﻓﻬـﺮﺱ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ -ﻓﻬﺮﺱ ﺍﻵﺛﺎﺭ -ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ -ﻓﻬﺮﺱ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ،ﻭﺍﻻﺻﻄﻼﺣﻴﺔ -
.ﻓﻬﺮﺱ ﺍﳌﺮﺍﺟﺮﻊ ﻭﺍﳌﺼﺎﺩﺭ -ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
:ﻭﺧﺘﺎﻣﺎﹰ
ﻻ ﻳﺴﻌﲏ ﺇﻻ ﺃﻥ ﺃﻗﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌ ﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ
ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﺃﺻﻮﻝ ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺰ ﺩﻭﻱ " ﺃﺭﺟﺮﻮ ﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺑﺎﹰ ﺳﺒﻖ ﻋﺎﻣﺔ ﻣـﺎ ﹸﺃﻟﻒ
ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺗﺮﺗﻴﺒﺎﹰ ﻭﲨﺎﻻﹰ ،ﻭﻓﺎﻕ ﻧﻈﺎﺋﺮﻩ ﲢﻘﻴﻘﺎﹰ ﻭﻛﻤﺎﻻﹰ ،ﰒ ﺇﱐ ﻭﺇﻥ ﱂ ﺁﻝﹸ ﺟﺮﻬـﺪﺍﹰ ﰲ
ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﺗﺮﺗﻴﺒﻪ ،ﻭﱂ ﺃﺩﺧﺮ ﻭﻗﺘﺎﹰ ﰲ ﺗﺴﺪﻳﺪﻩ ﻭ ﺬﻳﺒﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻘـﻊ ﰲ ﻋﺜـﺮﺓ
ﻭﺯﻟﻞ ،ﻭﺇﻥ ﻳﻮﺟﺮﺪ ﻓﻴﻪ ﺧﻄﺄ ﻭﺧﻄﻞ ،ﻓﻼ ﻳﺘﻌﺠﺐ ﺍﻟﻮﺍﻗﻒ ﻋﻠﻴﻪ ﻣﻨﻪ ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻨﺠـﻮ ﻣﻨـﻪ
.ﺃﺣﺪ
ﺯ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ……………………………………ﺡ
…………………………………………ﺍﳌﻘﺪﻣﺔ
ﻭﻳﻘﻮﻝ ﺍﳌﺰﱐ :ﻗﺮﺃﺕ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ ﲦﺎﻧﲔ ﻣﺮﺓ ،ﻓﻤﺎ ﻣﻦ ﻣﺮﺓ ﺇﻻ ﻭﻛﺎﻥ ﻳﻘﻒ ﻋﻠﻰ
.ﺧﻄﺄ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻴﻪ ﺃﰉ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺏ ﺻﺤﻴﺤﺎﹰ ﻏﲑ ﻛﺘﺎﺑﻪ
ﻓﺎﳌﺄﻣﻮﻝ ﳑﻦ ﻭﻗﻒ ﻋﻠﻴﻪ ،ﺃﻥ ﻳﺴﻌﻰ ﰲ ﺇﺻﻼﺣﻪ ﺑﻘﺪﺭ ﺍﻟﻮﺳﻊ ﻭﺍﻹﻣﻜﺎﻥ ،ﺃﺩﺍﺀ ﳊﻖ ﺍﻷﺧﻮﺓ ﰲ
) 1 )
ﺍﻹﳝﺎﻥ ،ﻭﺍﺩﺧﺎﺭﺍﹰ ﳉﺰﻳﻞ ﺍﳌﺜﻮﺑﺔ ﰲ ﺩﺍﺭ ﺍﻟﺴﻼﻡ " .
) 2 )
ﻭﻳﻘﻮﻝ ﺍﻟﺸﺎﻃﱯ :
(2)
ﺑﺘﺼﺮﻑ ﻳﺴﲑ ) 10 ) . ، 1 / 9
ﺍﻟﺸﺎﻃﱯ :ﻣﱳ ﺍﻟﺸﺎﻃﺒﻴﺔ ،ﺍﳌﺴﻤﻰ ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ،ﺃﺑﻴﺎﺕ ﺭﻗﻢ ) 81 ) . ، 79 ، 78
ﺡ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ……………………………………ﻁ
…………………………………………ﺍﳌﻘﺪﻣﺔ
ﺷﻜْﺮ ﻭﻪّﻠﺗﻘﺪﻳَﺮ
ﺍﻟﺬﻱ ﺑﻨﻌﻤَﺘﻪ ﺗﺘﻢُ ﺍﻟﺼﺎﳊﺎﺕ ،ﲪﺪﺍا ﻳَﻮﺍﰲ ﻧﻌﻤَﻪ ،ﻭﻪّﻠﻳَﻜْﺎﻓﺊ ﻣﺰَﻳَﺪﻩ .ﻭﻪّﻠﺍﻟﺼﻼة ﺍﳊﻤَﺪ
:ﻭﻪّﻠﺍﻟﺴﻼم ﻋﻠﻰَ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ .ﺃﻣﺎ ﺑﻌﺪ
ﻭﻪّﻠﺃﺧﺺ ﺑﺎﻟﺸﻜْﺮ ﺃﺧﻲ ﻭﻪّﻠﺃﺳﺘﺎذﻱ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛَﺘﻮﺭ ﳏﻤَﺪ ﲪﺎﺩُ ﻳَﻮﻧﺲ ﺍﻟﺬﻱ ﺗﻔﻀﻞ
ﺑﺎﻟﻜْﺜَﲑ ﻣﻦ ﻭﻪّﻠﻗﺘﻪ ﺍﻟﺜَﻤَﲔ ،ﻭﻪّﻠﻋﻠﻤَﻪ ﺍﻟﻐﺰَﻳَﺮ ،ﻭﻪّﻠﺟﻬﺪﻩ ﺍﻟﻮﻓﲑ .ﻓﻠﻪ ﻭﻪّﻠﺗﻜْﺮمﻋﻠﻲ
.ﻓﻴﻪ ﻭﻪّﻠﰲ ﻋﻠﻤَﻪ ﻭﻪّﻠﻧﻔﻊ ﺑﻪ ﺍﻟﺟﺮ ﻭﻪّﻠﺍﻟﺜَﻮﺍﺏ ،ﻭﻪّﻠﺑﺎﺭﻙ ﺍ ﻣﻦ ﺍ
ﻭﻪّﻠﻓﻀﻴﻠﺔ ﺍﻟﺪﻛَﺘﻮﺭ :ﺳﺎﻣﻲ ﺃﺑﻮ ﻋﺮﺟﻪ . ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛَﺘﻮﺭ :زﻳَﺎﺩُ ﻣﻘﺪﺍﺩُ ………ﺣﻔﻈﻪ ﺍ
………. ﺣﻔﻈﻪ ﺍ
.ﻓﻴﻬﻤَﺎ ﻭﻪّﻠﰲ ﻋﻠﻤَﻬﻤَﺎ ﻋﲏ ﺧﲑ ﺍﳉﺰَﺍﺀ ،ﻭﻪّﻠﺑﺎﺭﻙ ﺍ ﻓﺠﺰَﺍﳘﺎ ﺍ
ﻁ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 1 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﳝﺜﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺮﺳﺎﻟﺔ ،ﻟﺬﻟﻚ ﺟﺮﻌﻠﺖ ﺍﻟﻔـﺼﻞ ﺍﻷﻭﻝ ﻳـﺪﻭﺭ ﺣﻮﻝ ﻣﺎﻫﻴﺔ
ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺑﻴﺎﻥ ﺃﻧﻪ ﺗﻌﺎﺭﺽ ﻇﺎﻫﺮﻱ ،ﻭﻟﻴﺲ ﺣﻘﻴﻘﻴﺎﹰ ،ﻓﻼ ﺑﺪ ﰲ ﻫﺬﺍ ﺍﻟﻔـﺼﻞ ﻣـﻦ ﺩﺭﺍﺳﺔ ﺍﻟﺘﻌﺎﺭﺽ
ﻭﺍﻟﺘﻌﺎﺩﻝ ﻣﻦ ﲨﻴﻊ ﻧﻮﺍﺣﻴﻬﻤﺎ .ﻟﺬﻟﻚ ﺑﻴﻨﺖ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻐﺔﹰ ﻭﺍﺻـﻄﻼﺣﺎﹰ ،ﰒ ﺫﻛﺮﺕ ﺃﺭﻛﺎﻥ
ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﺃﺳﺒﺎﺑﻪ ،ﻭﻻ ﺑﺪ ﻣﻦ ﲢﺪﻳﺪ ﳏﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﻫﻞ ﻳﻘﻊ ﺑـﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻭ
ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،ﻭﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ﻭﺍﻟﻈﻨﻴﺔ ،ﻭﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻭﺍﻟﻈﻨﻴﺔ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺩﺭﺳﺖ ﺁﺭﺍﺀ
ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﺮﻗﻬﻢ ﰲ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﻣﻦ ﻧﺴﺦ ،ﻭﲨﻊ ،ﻭﺗﺮﺟﺮﻴﺢ ،ﰒ ﺍﻟﺘﻮﻗﻒ ؛ ﺇﻥ ﻋﺠﺰ ﺍ ﺘﻬﺪ ﻋﻦ ﺣﻞ
.ﺍﻟﺘﻌﺎﺭﺽ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺜﻼﺙ ﺍﻟﺴﺎﺑﻘﺔ
ﻭﻓﺼﻠﺖ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺘﻌﺎﺩﻝ ﻣﻦ ﺣﻴﺚ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻔﻪ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ،
.ﻭﺃﻧﻮﺍﻋﻪ ،ﻭﺣﻜﻢ ﻭﺟﺮﻮﺩ ﻗﻮﻟﲔ ﺘﻬﺪ ﻭﺍﺣﺪ ﰲ ﻣﺒﺤﺚ ﻣﺴﺘﻘﻞ
:ﻭﺍﻗﺘﻀﺖ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻋﺮﺿﻬﺎ ﰲ ﺛﻼﺛﺔ ﻣﺒـﺎﺣـﺚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
.ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟـﺘـﻌﺎﺭﺽ ،ﻭﺃﺭﻛﺎﻧﻪ ،ﻭﺷﺮﻭﻃﻪ
ﺇﻥ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻳﻌﺘﱪ ﻣﺪﺧﻼﹰ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻗﺪ ﺩﺭﺳﺖ ﻓﻴﻪ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻐﺔﹰ ﻭﺍﺻﻄﻼﺣﺎﹰ
ﰒ ﻋﺮﺿﺖ ﻓﻴﻪ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﺃﺳﺒﺎﺑﻪ ؛ ﻟﻜﻲ ﻳﺘﻀﺢ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻻﺻـﻄﻼﺣﻲ ﺍﻟﺬﻱ
ﱟﻞ ،ﻓﻠﻴﺲ ﻛﻞ ﺗﻌﺎﺭﺽﹴ ﻳﻜﻮﻥ ﺩﺍﺧﻼﹰ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺑﻌﺪ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽﳛﺘﺎﺝ ﺇﱃ ﺣ
ﻭﲢﺪﻳﺪ ﺃﺭﻛﺎﻧﻪ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﺃﺳﺒﺎﺑﻪ ،ﺫﻛﺮﺕ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻌﺎﺭﺽ ) ﺍﻟﻘﻄﻌﻴـﺎﺕ
.ﻭﺍﻟﻈﻨﻴﺎﺕ (
· .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺷﺮﻭﻃﻪ ﻭﺃﺳﺒﺎﺑﻪ .ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﳏﻞ ﺍﻟﺘﻌﺎﺭﺽ
·
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 3 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﻓﺄﻣﺎ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ،ﻓﻘﺪ ﺫﻛﺮﺕ ﺃﻫﻢ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﺘﻌﺎﺭﺽ ،ﻣﻊ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﺍﻟـﺬﻱ ﻳﺘﻨﺎﺳﺐ
.ﻣﻊ ﺍﳌﻔﻬﻮﻡ ﺍﻻﺻﻄﻼﺣﻲ
ﻭﺃﻣﺎ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ؛ ﻓﻘﺪ ﺫﻛﺮﺕ ﺃﻫﻢ ﺍﳌﻌﺎﱐ ﺍﻻﺻﻄﻼﺣﻴﺔ ﻟﻠﺘﻌﺎﺭﺽ ﺃﻳﻀﺎﹰ ،ﻣـﻊ ﻣﻨﺎﻗﺸﺔ
ﻛﻞ ﺗﻌﺮﻳﻒ ﻋﻠﻰ ﺣﺪﺓ ،ﰒ ﺭﺟﺮﺤﺖ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﺻﻮﺏ ،ﻭﺃﺩﺧﻠﺖ ﺑﻌﺾ ﺍﻹﺿﺎﻓﺎﺕ ﻋﻠـﻰ ﺍﻟﺘﻌﺮﻳﻒ
.ﺍﳌﺨﺘﺎﺭ ،ﻟﻴﻜﻮﻥ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺟﺮﺎﻣﻌﺎﹰ ﻣﺎﻧﻌﺎﹰ
.ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻐﺔﹰ .ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﺍﺻﻄﻼﺣﺎﹰ
·
·
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 4 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺫﻛـﺮﺕ ﺃﺭﺑﻌﺔﹰ ﻣﻨـﻬﺎ ،ﻣﻊ ﺫﻛﺮ ﺷﻮﺍﻫـﺪﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ؛ ،ﺇﻥ ﻟﻠﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻠﻐﺔ ﻋـﺪﺓ ﻣﻌﺎﻥ
:ﻟﻜﻲ ﺗﺘﻀﺢ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ،ﰒ ﺑﻴﻨﺖ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻟﻪ ﻋﻼﻗﺔﹰ ﺑﺎﳌﻌﲎ ﺍﻻﺻـﻄﻼﺣﻲ ،ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ
ﺍﻟﻈﻬﻮﺭ :ﻋﺮﺿﺖ ﺍﻟﺸﻲﺀ ﻋﺮﺿﺎﹰ ،ﺃﻱ ﺃﻇﻬﺮﺗﻪ ﻭﺃﺑﺮﺯﺗﻪ ،ﻭﻋﺮﺿﺖ ﺍﳌﺘﺎﻉ ﻟﻠﺒﻴـﻊ :ﺃﻇﻬﺮﺗـﻪ ﻟﺬﻭﻱ - 1
)
ﻟﻚ ﺍﻟﺸﻲﺀُ ﻣﻦ ﺑﻌﻴﺪ :ﺑﺪﺍ ﻭﻇﻬﺮ 1 ) .ﺍﻟﺮﻏﺒﺔ ﻟﻴﺸﺘﻭﻩ ،ﻭﺃﻋﺮﺽ
ﻓﻔﻲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔﺮﺑﺮﻳَﻦﻋ ﺬﺌ ﱢﻟﺍﻠﺃﻜْﺎﻓﻢُﻣﻮﻨﻳَﻬﺎﺿﻨﺟﺮﻋ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻪّﻠ ) ( 2
ﺿﺎ
ا :
" ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ﻳﻌﺮﺽ ﺟﺮﻬﻨﻢ ﻟﻠﻜﺎﻓﺮﻳﻦ ؛ ﺃﻱ ﻳﱪﺯ ﺟﺮﻬﻨﻢ ﻭﻳﻈﻬﺮﻫﺎ ﳍﻢ ،ﻟﲑﻭﺍ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ
)
) 3
ﻭﺍﻟﻨﻜﺎﻝ ﻗﺒﻞ ﺩﺧﻮﳍﺎ ؛ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺃﺑﻠﻎ ﰲ ﺗﻌﺠﻴﻞ ﺍﳍﻢ ﻭﺍﳊﺰﻥ ".
) )
ﺿﻞﺘﻢُﺑﺑﻪﺮﺎﻋﻴﻤَﻞﻜْﻢُﻓﺎﺡﺃﻠﻴﻋﻨﺟﺃﻟﺍﻟﺘﻮﺭﻳﺔ 4 ) :ﻭﻫﻲ ﺧﻼﻑ ﺍﻟﺘﺼﺮﻳﺢ 5 ) .ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻪّﻠ – 2 ﺇﺫ ﻞﻜْﻢُ) ( 6ﻲﻨﺘﻢُﺃﺃﻧﻞﻔﺴﻓﺎﺀﺃﺃﻭﻪّﻠﺃﺃﺍﻛَﻨﺴﺔﺍﻟﻨ ﺍ
ﻄﺒَﻦﻣﺧ ﺍ
ﺍﻟﺘﻌﺮﻳﺾ ﲞﻄﺒﺔ ﺍﻟﻨﺴﺎﺀ ﰲ ﻋﺪ ﻦ ﻣﻦ ﻭﻓﺎﺓ ﺃﺯﻭﺍﺟﺮﻬﻦ
)
ﻣﻌﻨﺎﻩ ﺍﻟﺘﻮﺭﻳﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺼﺮﻳﺢ ، 7 ).
ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺼﲔ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﺇﻥ ﰲ ﺍﳌﻌـﺎﺭﻳﺾ ﳌﻨﺪﻭﺣﺔ ﻋﻦ
) 8 )
ﺍﻟﻜﺬﺏ " -ﺣﺪﻳﺚ ﺿﻌﻴﻒ . -
ﺾ( ﰲ ﺍﳊﺪﻳﺚ ﲟﻌﲎ ﻋﺪﻡ ﺍﻟﺘﺼﺮﻳﺢ ،ﻭﻛﻠﻤﺔ ) ﻣﻨﺪﻭﺣﺔ ( ﲟﻌﲎ ﺳـﻌﺔ ﻭﻣﺘـﺴﻊ ،ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ) ﻓﺎﻟﺘﻌﺮﻳ
) 9 )
:ﺃﻥ ﰲ ﻋﺪﻡ ﺍﻟﺘﺼﺮﻳﺢ ﻣﻦ ﺍﻻﺗﺴﺎﻉ ﻣﺎ ﻳﻐﲏ ﻋﻦ ﺍﻟﻜﺬﺏ .
)(1
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌﺠﻢ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻠﻐﺔ ) 755 ) -ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 7 / 168 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) _ ) 240
ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) _ ) 235ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) 580 ) -ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻳﻦ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 623 ) .
)2
)
ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ :ﺍﻵﻳﺔ ) - 100 ) .
)3
)
ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 3 / 106 ) -ﺍﳌﺮﺍﻏﻲ :ﺗﻔﺴﲑ ﺍﳌﺮﺍﻏﻲ ) - 6 / 21 ) .
)4
)
ﺍﻟﺘﻮﺭﻳﺔ ﻫﻲ ﺍﻹﺧﻔﺎﺀ ﻭﺍﻻﺳﺘﺘﺎﺭ { ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) - 1208 ) } .
)5
(
ﺍﻧﻈﺮ ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 7 / 183 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 240 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 236 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ –
ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ (581 ) -ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻳﻦ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) : 624 ) .
)(6
- ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 235 ) .
)(7
- ﺍﻧﻈﺮ ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 286 ) -ﺣﻮﻯ :ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﻔﺴﲑ ) ( 8 ) - 1 / 551 ) .ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) 199
10 /ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ،ﺑﺎﺏ ﺍﳌﻌﺎﺭﻳ ﺾ ﻓﻴﻬﺎ ﻣﻨﺪﻭﺣﺔ ﻋﻦ ﺍﻟﻜﺬﺏ ( 9 ) - .ﺍﺑﻦ ﺣﺠﺮ :ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) 10 / 594 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 5 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﺮﺿﺔ ﺑﺎﻟﻀﻢ ،ﺃﻱ ﺍﳌﻨﻊ :ﺟﺮﻌﻠﺖ ﻓﻼﻧﺎﹰ ﻋﺮﺿﺔﹰ ﻟﻜﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﻣﺎﻧﻌﺎﹰ ،ﻭﻋﺮﺽ ﻳﻌﺮﺽ ﻋ – 3
)
ﺣﺎﻝ ﺣﺎﺋﻞ 1 ) .ﻛﻞ ﻣﺎﻧﻊﹴ ﻣﻨﻌﻚ ﻣﻦ ﺷﻐﻞﹴ ﻭ ﻏﲑﻩ ،ﻭﻋﺮﺽ ﻋﺎﺭﺽ :ﺃﻱ
ﻻ ﲡﻌﻠﻮﺍ ﺃﳝﺎﻧﻜﻢ ﻣﺎﻧﻌﺔﹰ ﻟﻜﻢ ﻣﻦ ﺍﻟﱪ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺇﺫﺍ ﺣﻠﻔﺘﻢ ﻋﻠﻰ ﺃﻱ ـﻴﻢُ ( 2 ):ﻠﻋ
)
ﻋﻦ ﳝﻴﻨﻪ 3 ) .ﻳ ﱠﻜـﻔﺮﺗﺮﻛﻬﺎ ،ﻓﻤﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻓﻴﻪ ﻣﻌﺼﻴﺔ ﺍﷲ ،ﻓﹶﻠﹾﻴﺘﻛﹾﻪ ،ﻭ
ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ " ﺃﻥ ﺃﻋﺮﺍﺑﻴﺎﹰ ﻋﺮﺽ ﻟﺮﺳﻮﻝ ﺍﷲ - - ،ﻭﻫﻮ ﰲ ﺳـﻔﺮ
)
) 6
ﻓﺄﺧـﺬ ﲝـﻄﺎﻡ ﻧﺎﻗـﺘﻪ ) … " ( 5ﺃﻱ ﺃﻥ ﺍﻷﻋـﺮﺍﰊ ﻗﺎﺑـﻞ ﻧﺎﻗـﺔ ﺍﻟﻨـﱯ ، - -ﻓﻤﻨﻌﻬﺎ ﻣﻦ ﺍﳌﺴﲑ.
)(1
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌﺠﻢ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻠﻐﺔ ) 755 ) -ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 7 / 178 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 240 ) -
ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 235 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) 581 ) -ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻳﻦ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 623 ) .
)(2
– ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ ) 224 ) .
)(3
- ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 265 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ) 1 / 229 ) .
)(4
- ﺍﻧﻈﺮ ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 7 / 167 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 241 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 236 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ
:ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) 581 ) .
)(5
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 33ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﺑﺎﺏ ) ) 4ﺑﻴﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﺡ ( 6 ) - 12 - 13 .ﺍﻧﻈﺮ ﺍﻟﻨﻮﻭﻱ :
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 1 / 172 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 6 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﻋﺪﺓﹰ ،ﺫﻛﺮﺕ ﺃ ﳘﻬﺎ ،ﻭﻧﺎﻗﺸﺖ ﻛﻞ ﺗﻌﺮﻳﻒ ﻋﻠﻰ ﺣﺪﺓ ،ﻭﺭﺟﺮﺤﺖ ﻣﺎ ﺭﺃﻳﺘﻪ ﺇﻥ ﻟﻠﺘﻌﺎﺭﺽ ﺗﻌﺮﻳﻔﺎﺕ
.ﺭﺍﺟﺮﺤﺎﹰ ،ﻭﺫﻛﺮﺕ ﻭﺟﺮﻪ ﺍﻟﺘﺟﺮﻴﺢ ،ﻭﻗﺪ ﺃﺩﺧﻠﺖ ﺑﻌﺾ ﺍﻹﺿﺎﻓﺎﺕ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺮﺢ ،ﻭﺷﺮﺣﺘﻪ
)
ﺃﻭﻻﹰ :ﺍﻟﺘﻌﺎﺭﺽ ﻫﻮ " :ﺗﻘﺎﺑﻞ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻤﺎﻧﻌﺔ " 1 ) .ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺘﻌﺎﺭﺽ ﻫﻮ " :
) 2 )
ﺍﻟﺘﻨﺎﻗﺾ " .
ﻣﻨﻬﻤﺎ ﺿﺪ ﻣـﺎ ﺛﺎﻟﺜﺎﹰ :ﺍﻟﺘﻌﺎﺭﺽ " :ﻫﻮ ﺗﻘﺎﺑﻞ ﺍﳊﺠﺘﲔ ﺍﳌﺘﺴﺎﻭﻳﺘﲔ ﻋﻠﻰ ﻭﺟﻪ ﺗﻮﺟﺐ ﻛ ﱡﻞ ﻭﺍﺣﺪﺓ
) 3 )
ﺗﻮﺟﺒﻪ ﺍﻷﺧﺮﻯ " .
:ﻣﻨﺎﻗﺸﺔ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ
ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﺭﻛﻦ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﻫﻮ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﱂ ﻳﺘﻄﺮﻗـﻮﺍ ﺇﱃ ﺃﻱ ﺍﻗﺘﺼﺮ
ﻣﻦ ﺷﺮﻭ ﻁ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻬﻮ ﺑﺬﻟﻚ ﱂ ﻳﻜﻦ ﺗﻌﺮﻳﻔﺎﹰ ﻣﺎﻧﻌﺎﹰ ﻣﻦ ﺩﺧﻮﻝ ﺑﻌﺾ ﺍﻟﺘﻌﺎﺭﺿـﺎﺕ ﺍﻟﱵ ﻻ ﺷﺮﻁ
ﺎ ،ﻓﻘﺪ ﻳﺘﻌﺎﺭﺽ ﺍﻟﻘﻴﺎﺱ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ،ﻓﺒﺤﺴﺐ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻜـﻮﻥ ﻣـﻦ ﺃﻗـﺴﺎﻡ ﺍﻟﺘﻌﺎﺭﺽ ،ﻣﻊ ﺃﻧﻪ ﻳﻌﺘﺪ
ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻌﺘﺪ ﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ؛ ﻷﻧﻪ ﻓﻘﺪ ﺷﺮﻁ ﺍﳌﺴﺎﻭﺍﺓ ،ﻓﻴﺠﺐ ﺗﻘﺪﱘ ﺍﻷﻗﻮﻯ
.
ﺇﻥ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺎﻟﺘﻨﺎﻗﺾ ﺗﻌﺮﻳﻒ ﻏﲑ ﺟﺮﺎﻣﻊ ﺃﻳﻀﺎﹰ ،ﻳﺆﺩﻱ ﺇﱃ ﻏﲑ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ،ﺣﻴﺚ ﺃﻥ
ﺍﻟﺘﻨﺎﻗﺾ ﻫﻮ ﺍﻟﺘﻌﺎﺭﺽ ﻣﻦ ﻛﻞ ﻭﺟﺮﻪ ،ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﻓﻼ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﰲ
ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﻛﺬﻟﻚ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ؛ ﻷﻥ ﺍﻟﻨﺴﺦ ،ﻭﺍﳉﻤﻊ
ﻟﻴﺲ ﺗﻨﺎﻗﻀﺎﹰ ،ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺻﺤﻴﺤﺎﹰ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
، .ﻭﻫﺬﺍ ﳏﺎﻝ
ﻭﻟﻜﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻴﺲ ﺑﲔ ﺍﻷﺩﻟﺔ ﻧﻔﺴﻬﺎ ،ﺑﻞ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺍ ﺘﻬﺪ ؛ ﻭﺫﻟﻚ ﳉﻬﻠﻪ ﺑـﺎﳌﺮﺍﺩ ،ﺃﻭ ﳉﻬﻠﻪ
)
4
ﺑﺎﳌﺘﺄﺧﺮ ﻣﻨﻬﻤﺎ ،ﻓﺈﻥ ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﻭﺳﻨﺔ ﻧﺒﻴﻨﺎ ﺳﺎﳌﺎﻥ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﺘﻨـﺎﻗﺾ
).
)(1
- ﺍﻵﻣﺪﻱ :ﻣﻨﺘﻬﻰ ﺍﻟﺴﻮﻝ ) 353 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛـﺐ ﺍﳌـﻨﲑ 4 / 605 ) - ) ،
ﺍﻟﺴﻤﺮﻗﻨﺪﻱ :ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ ) 686 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1114 ) -ﺍﳉﻴﺰﺍﱐ :ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 276 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ
ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 416) .
)(2
- ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 166 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 390 ) .
)(3
- ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) _ ) 2 / 12ﻫﺮﻣﻮﺵ :ﻏﺎﻳﺔ ﺍﳌﺄﻣﻮﻝ ﰲ ﺗﻮﺿﻴﺢ ﺍﻟﻔﺮﻭﻉ ﻟﻸﺻﻮﻝ ) 650 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 7 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻋﺪﻡ ﺗﻨﺎﻗﺾ ﺍﻷﺩﻟﺔ ﰲ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻋﺪﻳﺪﺓ ﺃﻛﺘﻔـﻲ ﻣﻨـﻬﺎ ﺑـﺎﺛﻨﲔ
:ﺍﺧﺘﺼﺎﺭﺍﹰ
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ
ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﱰﻝ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺮﺪﻩ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - " -
ﻳﻜﺬﺏ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ،ﺑﻞ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ،ﻓﻤﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ ،ﻭﻣﺎ ﺟﻬﻠـﺘﻢ ﻣﻨـﻪ
) 3 )
ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ " -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
) 4 )
ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﺗﺘﻨﺎﻗﺾ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﻻ ﺗﺘﻨﺎﻗﺾ ﻣﻊ ﺑﻌﻀﻬﺎ .
ﺍﳌﻨﻄﻖ - .ﺇﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻷﺻﻮﱄ ﳏﻠﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺍﻟﺘﻨﺎﻗﺾ ﳏﻠﻪ ﻋﻠﻢ
ﺫﺍﺗﻴﺎﹰ - ﺍﻟﺘﻨﺎﰲ ﰲ ﺍﻟﺘﻌﺎﺭﺽ ﻳﻜﻮﻥ ﺻﻮﺭﻳﺎﹰ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﺑﻴﻨﻤﺎ ﺍﻟﺘﻨﺎﰲ ﰲ ﺍﻟﺘﻨﺎﻗﺾ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ
.ﺣﻘﻴﻘﻴﺎﹰ
- ﻳﺘﺗﺐ ﻋﻠﻰ ﺍﻟﺘﻌﺎﺭﺽ ﻧﺘﺎﺋﺞ ،ﻣﻨﻬﺎ ﺍﻟﻨﺴﺦ ،ﺃﻭ ﺍﳉﻤﻊ ،ﺃﻭ ﺍﻟﺘﺟﺮﻴﺢ ،ﺃﻭ ﺍﻟﺘﺴﺎﻗﻂ ،ﻭﻳﺘﺗـﺐ ﻋﻠﻰ
) 5 )
ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﺘﺴﺎﻗﻂ ﻓﻘﻂ " .
)(4
)(1
ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ :ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ) 3 / 136 ) -ﺍﳉﻴﺰﺍﱐ :ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 277 ) . ، 276
)(3 ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 529 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 45 ) .
ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) 7 / 40 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 45 ) .
)(5
ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻫﻮ ﺃﻭﺿﺢ ﺗﻌﺮﻳﻒ ﰲ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺃﻗﻮﺍﻫﺎ ،ﻷﻧﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺭﻛـﻦ ﺍﻟﺘﻌﺎﺭﺽ،
ﻭﻫﻮ ﺍﻟﺘﻘﺎﺑﻞ ﺑﲔ ﺍ ﳊﺠﺘﲔ ،ﻭﻛﺬﻟﻚ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺑﻌﺾ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ ،ﻣﺜﻞ ﺍﳌـﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻷﺩﻟﺔ .
)
ﻭﻗﺪ ﺭﺟﺮﺢ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺪﻛﺘﻮﺭ ﺷﻜﺮﻱ ﺣﺴﲔ ) 1ﰲ ﺭﺳﺎﻟﺔ ﺍﳌﺎﺟﺮـﺴﺘﲑ ﺑﻌﻨـﻮﺍﻥ " ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ
) 2 )
ﺑﺎﻟﻔﻬﻢ " .
ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﱂ ﻳﻘﻴﺪ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﳏﻞ ﻭﺍﺣﺪ ،ﻓﻘﺪ ﳛﺪﺙ ﺍﻷﻣﺮ ،ﺃﻭ ﺍﻟﻨﻬﻲ ،ﰲ ﳏﻠﲔ ﳐﺘﻠﻔﲔ
)
ﻞ ﺍﻟﺰﻭﺟﺮﺔ ﻣﻊ ﺣﺮﻣﺔ ﺃﻣﻣﺜﻞ ﺗﻌﺎﺭﺽ ﺣ ،ﻓﻼ ﻳﺴﻤﻰ ﺫﻟﻚ ﺗﻌﺎﺭﺽ
ﱢ
) 3
ﻬﺎ .
ﻭﱂ ﻳﻘﻴﺪ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺰﻣﻦ ﻭﺍﺣﺪ ،ﻣﺜﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻴﻊ ﰲ ﻭﻗﺖ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻓﻼ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺇﺑﺎﺣﺔ
ﺍﻟﺒﻴﻊ ﰲ ﺃﻭﻗﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﻭﻗﺖ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ،ﻭﺍﻟﺼﻮﻡ ﳚﺐ ﰲ ﻭﻗﺖ ،ﻭﺍﻟﻔﻄﺮ ﰲ ﻭﻗـﺖ ﺁﺧﺮ ،
)
ﻓﻼ ﻳﺘﺤﻘﻖ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ 4 ) .ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻫﻮ ﺍﻟﺮﺍﺟﺮﺢ ﻣﻊ ﺑﻌﺾ ﺍﻹﺿﺎﻓﺎﺕ ﻋﻠﻴﻪ ،
ﻭﺍﻹﺿﺎﻓﺎﺕ ﻫﻲ ﺗﻘﻴﻴﺪ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻠﻔﻈﲔ :ﰲ ﳏﻞ ﻭﺍﺣﺪ ،ﰲ ﺯﻣﺎﻥ ﻭﺍﺣﺪ
ﺍﳊﺠﺘﲔ ( ﺍﻟﺘﻘﺎﺑﻞ ﺟﺮﻨﺲ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ،ﻳﺸﻤﻞ ﻛﻞ ﺗﻘﺎﺑﻞ ،ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺘﻘﺎﺑﻞ ﺑﲔ ﺍﳊﺠﺘﲔ ) :ﺗﻘﺎﺑﻞ
ﺃﻭ ﻏﲑﳘﺎ ) ،ﺗﻘﺎﺑﻞ ﺍﳊﺠﺘﲔ ( ﻗﻴﺪ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺃﺧﺮﺝ ﻛﻞ ﺗﻘﺎﺑﻞ ﻣﺎ ﻋﺪﺍ ﺗﻘﺎﺑﻞ ﺍﳊﺠـﺘﲔ ،ﻛﺘﻘﺎﺑﻞ
) 5 )
ﺃﻗﻮﺍﻝ ﺍ ﺘﻬﺪﻳﻦ ،ﻭﺗﻘﺎﺑﻞ ﺃﻗﻮﺍﻝ ﺍﳋﺼﻤﲔ .
ﻭﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺠﺘﲔ ﻳﻜﻮﻥ ﺣﺴﺐ ﺍﻟﻘﺴﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ ؛ ﻷﻥ ﺍﻷﺩﻟﺔ ﺃﺭﺑﻌﺔ :ﻫﻲ
.ﺍﻟﻜﺘﺎﺏ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻹﲨﺎﻉ ،ﻭﺍﻟﻘﻴﺎﺱ
)(1
- ﻫﻮ ﺍﻟﺪﻛﺘﻮﺭ ﺷﻜﺮﻱ ﺣﺴﲔ ﺭﺍﻣﻴﺘﺶ ﺍﻟﺒﻮﺳﻨﻮﻱ ،ﺃﺳﺘﺎﺫ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﰲ ﻛﻠﻴﺔ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻤﲔ ﺍﻹﺳﻼﻣﻴﺔ ،ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ [ ﺷﻜﺮﻱ ﺣﺴﲔ :
ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ] ( 2 ) -ﺣﺴﲔ :ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ﻭﺃﺛﺮﻩ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ) 25 ) .
)(3
- .ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) ( 4 ) - 2 / 12 ) .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ
)(5
- ﺣﺴﲔ :ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ) 26 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ ………………………….. 9 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ
ﺍﻟﺘﻌﺎﺭﺽ
ﻓﻴﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻜﺘﺎﺏ ،ﻭﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻹﲨﺎﻉ ،ﻭﺑﲔ
.ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﻴﺎﺱ ،ﻓﻬﺬﻩ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ
ﻭﻳﻘﻊ ﻛﺬﻟﻚ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻨﺔ ،ﻭﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻭﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻘﻴﺎﺱ ،ﻓﻬﺬﻩ ﺛﻼﺛـﺔ ﺃﻗﺴﺎﻡ
.ﺃﺧﺮﻯ
ﻭﻳﻘﻊ ﺑﲔ ﺍﻹﲨﺎﻉ ﻭﺍﻹﲨﺎﻉ ،ﻭﺑﲔ ﺍ ﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ،ﻭﺑﲔ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﻘﻴﺎﺱ ،ﻓﻬﺬﻩ ﺛﻼﺛـﺔ ﺃﻗﺴﺎﻡ
)
ﺃﺧﺮﻯ ،ﻓﻴﻜﻮﻥ ﳎﻤﻮﻉ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﻋﺸﺮﺓ ﻛﺎﻣﻠﺔ 1 ) .ﻭﺗﻘﺎﺑﻞ ﺍﳊﺠﺘﲔ ﻫﻮ ﺃﺣﺪ ﺭﻛﲏ ﺍﻟﺘﻌﺎﺭﺽ ،
.ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺗﻌﺎﺭﺽ ﺑﺪﻭﻧﻪ ،ﻛﻤﺎ ﺳﺄﺑﲔ ﻛـﺬﻟﻚ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﱄ ﺍﳋﺎﺹ ﺑﺮﻛﻦ ﺍﻟﺘﻌﺎﺭﺽ
)
ﻭﻟﻔﻆ ) ﺍﳌﺘﺴﺎﻭﻳﺘﲔ ( :ﻗﻴﺪ ﺁﺧﺮ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺃﺧﺮﺝ ﺍﳊﺠﺘﲔ ﻏﲑ ﺍﳌﺘﺴﺎﻭﻳﺘﲔ ) ، 2ﻓﺎﻷﻗﺴﺎﻡ ﺍﻟﻌﺸﺮﺓ
ﺍﻟﱵ ﺫﻛﺮ ﺎ ﺁﻧﻔﺎﹰ ﻗﺴﻤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ،ﺃﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻴﺸﺘﻁ ﺍﻟﺘﺴﺎﻭﻱ ﺑﲔ ﺍﳊﺠﺘﲔ
ﺍﳌﺘﻌﺎﺭﺿﺘﲔ ،ﻓﻠﻴﺴﺖ ﻛﻞ ﺍﻷﻗﺴﺎﻡ ﺗﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﳏﻼﹰ ﻟﻠﺘﻌﺎﺭﺽ ،ﻓﻤﻨﻬﺎ ﻣﺎ ﻳـﺼﻠﺢ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ
ﺗﻌﺎﺭﺽ ،ﻣﺜﻞ ﺗﻌﺎﺭﺽ ﺍﻟﻜﺘﺎﺏ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﺴﻨﺔ ﻣﻊ ﺍﻟﺴﻨﺔ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﻘﻴﺎﺱ ﻣﻊ ﺍﻟﻘﻴﺎﺱ ،
ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺗﻌﺎﺭﺽ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻷ ﻤﺎ ﻏﲑ ﻣﺘﺴﺎﻭﻳﺘﲔ ،ﻭﺫﻟﻚ ﻣﺜﻞ
ﺗﻌﺎﺭﺽ ﺍﻟﻘﻴﺎ ﺱ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﻘﻴﺎﺱ ﻣﻊ ﺍﻟﺴﻨﺔ ،ﻓﺎﻟﻘﻴﺎﺱ ﺩﻟﻴـﻞ ﻻ ﻳـﺴﺎﻭﻱ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻟﺴﻨﺔ
) 3 )
،ﻓﻼ ﻳﻌﺘﺪ ﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ،ﻷﻧﻪ ﻻ ﻋﱪﺓ ﻟﻠﻤﺮﺟﺮﻮﺡ ﲟﻘﺎﺑﻠﺔ ﺍﻟﺮﺍﺟﺮﺢ .
ﻳﻘﺼﺪ ﺎ ﺍﻟﺘﻤﺎﻧﻊ ) :ﻣﺎ ﺗﻮﺟﺒﻪ ﺍﻷﺧﺮﻯ ﻣﻨﻬﻤﺎ ﺿﺪ ﻋﻠﻰ ﻭﺟﻪ ﺗﻮﺟﺐ ﻛ ﱡﻞ ﻭﺍﺣﺪﺓ ( ﻭﻋﺒﺎﺭﺓ
ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺃﻭ ﺍﳊﺠﺘﲔ ،ﺃﻱ ﻳﻜﻮﻥ ﺍﻟﺪﻟﻴﻼﻥ ﻣﺘﻌﺎﺭﺿﲔ ﰲ ﺍﳊﻜﻢ ﻛﺄﻥ ﻳﻘﺘﻀﻲ ﺃﺣﺪﳘﺎ ﺍﳊـ ﱠﻞ ،ﺃﻭ
) 4 )
ﺍﻟﻮﺟﺮﻮﺏ ،ﻭﻳﻘﺘﻀﻲ ﺍﻵﺧﺮ ﺍﳊﺮﻣﺔ ،ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ .
ﻭﺍﺣﺪ ( ﻫﺬﺍﻥ ﺍﻟﻘﻴﺪﺍﻥ ﺷﺮﻃﺎﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻴﺠـﺐ ﻋﻨﺪ ) :ﰲ ﳏﻞ ﻭﺍﺣﺪ ،ﰲ ﺯﻣﺎﻥ
ﺍﻟﺘﻌﺎﺭﺽ ﺃﻥ ﻳﺘﺤﺪ ﺍﶈﻞ ،ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﲔ ﺣﻞ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ،ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﻗـﺖ ﻭﺍﺣﺪ ،
ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻭﺍﺟﺮﺒﺎﹰ ﰲ ﻭﻗﺖ ،ﻭﻣﺒﺎﺣﺎﹰ ﰲ ﻭﻗﺖ ﺁﺧﺮ ،ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﲔ ﺣﺮﻣـﺔ ﺍﻟﺒﻴـﻊ ﻭﻗﺖ
.ﺻﻼﺓ ﺍﳉﻤﻌﺔ ،ﻭﺣﻠﻪ ﰲ ﻭﻗﺖ ﺁﺧﺮ
)(2
ﺣﺴﲔ :ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ) 26 ) .
)(3
ﺍﻧﻈﺮ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ :ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ ) 688 ) -ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ :ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ) 3 / 137 ) .
)(4
ﻧﻼﺣﻆ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺍﳌﻌﻨﻴﲔ ﺍﻟﻠﻐﻮﻳﲔ ﻟﻠﺘﻌﺎﺭﺽ ﺍﳌﻨﺎﺳﺒﲔ ﻟﻠﻤﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﳘﺎ :
ﺍﳌﻌﲎ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ) ،ﻭﳘﺎ ﺍﳌﻨﻊ ،ﻭﺍﳌﻘﺎﺑﻠﺔ ( ؛ ﻷﻥ ﺍﻟﺪﻟﻴﻞ ﻳﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ،ﺃﻱ ﻳﻘﺎﺑﻠﻪ ،ﻭﻳﺒﺎﺭﻳﻪ
)
ﻭﳝﺎﻧﻌﻪ ،ﻭ ﻗﺪ ﻗﺎﻝ ﺍﻟﺴﺮﺧﺴﻲ ﻭﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﻌﺎﺭﺽ :ﻫﻮ ﺍﳌﻤﺎﻧﻌﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻘﺎﺑﻠﺔ .
) 1
ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﺃﻻ ﺃﺧﱪﻛﻢ ﲞﲑ ﺍﻟﺸﻬﺪﺍﺀ ! ﺍﻟـﺬﻱ ﻳﺄﰐ ،ﲏﻋﻦ ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﳉﹸﻬ
)
ﻳﺴﺄﳍﺎ " ) 2ﺑﺸﻬﺎﺩﺗﻪ ﻗﺒﻞ ﺃﻥ
ﻗﺎﻝ " :ﰒ ﻳﻜـﻮﻥ ﺑﻌـﺪﻫﻢ ﻗـﻮﻡ ﺼﲔ ﻗﺎﻝ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻓﻌﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ
ﺍﳊﺪﻳﺜﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ﺻﺤﻴﺤﺎﻥ ،ﻭﻛﻼﳘﺎ ﻳﻮﺟﺮﺐ ﻋﻜﺲ ﻣﺎ ﻳﻮﺟﺮﺒﻪ ﺍﻵﺧﺮ ،ﻓﺎﳊـﺪﻳﺚ ﺍﻷﻭﻝ ﻣﺪﺡ ﺍﻟﺬﻱ
ﻳﺴﺘﺸﻬﺪ ،ﻭﺟﺮﻌﻠﻪ ﰲ ﻣﺮﺗﺒﺔ ﺧﲑ ﺍﻟﺸﻬﺪﺍﺀ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺟﺮﻌﻞ ﺍﻟـﺬﻱ ﻳﺸﻬﺪ ﻗﺒﻞ ﻳﺸﻬﺪ ﻗﺒﻞ ﺃﻥ
ﻳﺴﺘﺸﻬﺪ ﰲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻜﺬﺏ ،ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ﺑﻌﺪﺓ ﺗـﺄﻭﻳﻼﺕ ،ﺍﻗﺘﺼﺮﺕ ﺃﻥ
:ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻷﻭﺿﺢ ﻣﻨﻬﺎ
:ﻃﺮﻳﻘﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺴﺎﺑﻘﲔ)ﻭﻫﻮ ﺍﳉﻤﻊ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺎﻟﻚ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟـﺸﺎﻓﻌﻲ(
ﺷﺎﻫﺪ . ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﻋﻨﺪﻩ ﺷﻬﺎﺩﺓ ﻹﻧﺴﺎﻥ ﲝﻖ ،ﻭﻻ ﻳﻌﻠﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ
،ﻓﻴﺄﰐ ﺇﻟﻴﻪ ﻭﳜﱪﻩ ﺑﺄﻧﻪ ﺷﺎﻫﺪ ﻟﻪ ؛ ﻷﻥ ﻛﺘﻤﺎﻥ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺘﺗﺐ ﻋﻠﻴـﻪ ﺿـﻴﺎﻉ
)1
)
ﺍﻧﻈﺮ ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) -ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ :ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ) - 3 / 136 ) ..
)2
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 914ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺑﺎﺏ ) ) 9ﺑﻴﺎﻥ ﺧﲑ ﺍﻟﺸﻬﻮﺩ ،ﺡ - 19 - 1719 .
)3
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 1327ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ،ﺑﺎﺏ ) ) 52ﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ،ﺡ - 214 - 2535 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..11 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻦﺍﻜْﻞﺘﻤَﻣةﻭﻪّﻠﻳَﺎﺩُﻬﻮﺍﺍﺃﻟﺍﻟﺸﺣﻘﻮﻕ ﺍﻟﺒﺸﺮ ،ﻓﻼ ﳚﻮﺯ ﻛﺘﻤﺎﻥ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺟﺮﻌﻞ ﺍﻟﻨﱯ - -ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺧـﲑ ﺍﻟـﺸﻬﺪﺍﺀ ،ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻪّﻠﺗﺍﻜْﻞﺘﻤَ
ﻪ ( 1 ).ﺃﻗﺍﻠﺒَﻢُﺎﺁﺛﻬﻓﺈﺑ ﱠﻧﻪ
ﻭﺃﻣﺎ ﺍ ﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﳏﻤﻮﻝ ﻋﻠﻰ ﺷﺎﻫﺪ ﺍﻟﺰﻭﺭ ،ﻓﻴﺸﻬﺪ ﺻﺎﺣﺐ ﺍﻟﺰﻭﺭ ﲟﺎ ﻻ ﺃﺻﻞ ﻟـﻪ ﻭﱂ ﻳﺴﺘﺸﻬﺪ
) 2 )
.
.ﺃﻥ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ :ﻫﻮ ﺍﻟﺘﻘﺎﺑﻞ ﺍﳌﺘﻤﺎﻧﻊ - 1
ﺃﻥ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﺬﻱ ﺍﺧﺘﺗﻪ ﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻌﺪ ﺍﻟﺘﺪﻗﻴﻖ ﻭﺍﳌﻨﺎﻗﺸﺔ ،ﻭﺃﺿﻔﺖ ﺇﻟﻴـﻪ ﺑﻌﺾ - 2
ﻣﻨﻬﻤﺎ ،ﺿـﺪ ﻣـﺎ ﺗﻮﺟﺮﺐ ﻛﻞ ﻭﺍﺣﺪﺓ ﺍ ﻹﺿﺎﻓﺎﺕ ﻫﻮ :ﺗﻘﺎﺑﻞ ﺍﳊﺠﺘﲔ ﺍﳌﺘﺴﺎﻭﻳﺘﲔ ﻋﻠﻰ ﻭﺟﺮﻪ
.ﺗﻮﺟﺮﺒﻪ ﺍﻷﺧﺮﻯ ،ﰲ ﳏﻞ ﻭﺍﺣﺪ ،ﰲ ﺯﻣﺎﻥ ﻭﺍﺣﺪ
)(1
)(2
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 283 ) .
ﻟﻜﻲ ﻳﺘﻀﺢ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ،ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ، ،ﻓﻘـﺪ ﺑﻴﻨـﺖ ﺃﺭﻛـﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ
.ﻭﺷﺮﻭﻃﻪ
ﻭﻟﻜﻲ ﻧﺒﲔ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻴﺲ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﺩﻟﺔ ،ﺑﻞ ﻫﻮ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﻓﻬﻢ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻦ
.ﺒﻞ ﺍ ﺘﻬﺪ ،ﻓﻘﺪ ﺫﻛﺮﺕ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽﻗ
ﻟﻜﻲ ﳓﺪﺩ ﺍﻟﺘﻌﺎﺭﺽ ﲟﻌﻨﺎﻩ ﺍﻻﺻﻄﻼﺣﻲ ؛ ﳚﺐ ﺃﻥ ﳓﺪﺩ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻠﻠﺘﻌﺎﺭﺽ ﺭﻛﻨﺎﻥ ﻻ
:ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺇﻻ ﻤﺎ ،ﻭﳘﺎ
ﻻ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺇﻻ ﺑﻌﺪ ﺗﻌﺪﺩ ﺍﻷﺩﻟﺔ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ ،ﻓﻼ ﺗﻌﺎﺭﺽ ﰲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻮﺍﺣﺪ .ﻭﳚﺐ
ﺃﻥ ﻳﻜﻮﻥ ﻛﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺣﺠﺔ ﻣﻌﺘﱪﺓ ،ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﲔ ﻏﲑ ﺍﳊﺠﺘﲔ ،ﺃﻭ ﻛﻮﻥ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﺣﺠﺔﹰ ،
) 1 )
ﻭﺍﻵﺧﺮ ﻏﲑ ﺣﺠﺔ .
ﻟﻜﻲ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﺗﺘﻘﺎﺑﻞ ﺍﻷﺩﻟﺔ ﲝﻴﺚ ﻳﻮﺟﺮﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺿﺪ ﻣﺎ ﻳﻮﺟﺮﺒﻪ ﺍﻟﺪﻟﻴﻞ ﺍ
ﻵﺧﺮ ،ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ ﻳﻔﻴﺪ ﺍ ﳊﻞ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ ﻳﻔﻴﺪ ﺍﳊﺮﻣﺔ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ
) 2 )
ﺍﻟﺪﻟﻴﻠﲔ ﻳﻔﻴﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ ﻳﻔﻴﺪ ﺍﻹﺛﺒﺎﺕ .
ﻓﻔﻲ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ) ﺧﲑ ﺍﻟﺸﻬﻮﺩ ( ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﰲ ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ ﺳﺎﺑﻘﺎﹰ ،ﻳﻜـﻮﻥ ﺭﻛﻨـﺎ ﺍﻟﺘﻌﺎﺭﺽ
:ﻛﻤﺎ ﻳﻠﻲ
ﺣﺪﻳﺜﺎﻥ ﻛﻼ ﳘﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻓﺒﺬﻟﻚ ﻳﺘﺤﻘﻖ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﺗﻌﺪﺩ ﺍﻷﺩﻟﺔ ﺽﺎﺭﺗﻌ
، .ﻭﺃﻥ ﻛﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺣﺠﺔ ﻣﻌﺘﱪﺓ ،ﻓﻬﻤﺎ ﺻﺤﻴﺤﺎﻥ
ﻭﻛﺬﻟﻚ ﲢﻘﻖ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﺗﻘﺎﺑﻞ ﺍﳊﺪﻳﺜﲔ ،ﺣﻴﺚ ﺃﻥ ﺍﻷﻭﻝ ﻣﺪﺡ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟ ﺸﻬﺎﺩﺓ ،
ﻭﺟﺮﻌﻠﻬﺎ ﰲ ﻣﺮﺗﺒﺔ ﻋﺎﻟﻴﺔ ،ﻭﻫﻲ ﺧﲑ ﺍﻟﺸﻬﻮﺩ ،ﻭﺍﻟﺜﺎﱐ ﺫﻡ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟﺸﻬﺎﺩﺓ ،ﻭﺟﺮﻌﻠﻬﺎ ﻣـﻦ ﺃﻧـﻮﺍﻉ
.ﺍﻟﻜﺬﺏ
/ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) -ﺍﻟﱪﺯﳒﻲ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ) ﺍ _ ( 1 ) 162 ) .
ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) -ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﺃﺻﻮﻝ ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺰﺩﻭﻱ ) 3 / 119 ) -ﺍﻟﱪﺯﳒﻲ _ ( 2 ) :
ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ) 1 / 163 ) .
)(3
- ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 410 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1115 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..14 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
)
:ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﻳﻘﺪﻡ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﺴﻨﺔ 1 ) :ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻋﺪﺓ ﺃﻣﻮﺭ ؛ ﻣﻨﻬﺎ
ﺃﻭﻻﹰ :ﺇﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻘﻄﻮﻉ ﺑﻪ ،ﻭﺍﻟﺴﻨﺔ ﻣﻈﻨﻮﻧﺔ ،ﻓﺎﻟﻜﺘﺎﺏ ﻣﻘﻄﻮﻉ ﺑﻪ ﰲ ﺍﳉﻤﻠﺔ ﻭﺍﻟﺘﻔﺼﻴﻞ ،ﲞﻼﻑ
ﺍﻟﺴﻨﺔ ﻓﻬﻲ ﻣﻘﻄﻮﻉ ﺎ ﰲ ﺍﳉﻤﻠﺔ ﺩﻭﻥ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﻴﺠﺐ ﻋﻨﺪ ﻣﻌﺎﺭﺿﺔ ﺍﻟﺴﻨﺔ ﻟﻠﻜﺘﺎﺏ ﺗﻘﺪﱘ ﺍﻟﻜﺘﺎﺏ
)
ﻋﻠﻰ ﺍﻟﺴﻨﺔ 2 ) .ﺛﺎﻧﻴﺎﹰ :ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺮﺒﻞ :ﻋﻦ ﺭﺟﺮﺎﻝ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﻌﺎﺫ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -
ﺑﻌﺚ ﻣﻌـﺎﺫﺍﹰ
ﺇﱃ ﺍﻟﻴﻤﻦ ﻗﺎﻝ " :ﻛﻴﻒ ﺗﻘﻀﻲ ﺇﺫﺍ ﻋﺮﺽ ﻟﻚ ﻗﻀﺎﺀ ؟ " ﻗﺎﻝ :ﺃﻗﻀﻲ ﺑﻜﺘﺎﺏ ﺍﷲ .ﻗﺎﻝ " ﻓـﺈﻥ ﱂ
ﲡﺪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ؟ " ﻗﺎﻝ :ﻓﺒﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﺎﻝ " ﻓﺈﻥ ﱂ ﲡﺪ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ ﰲ ﻛﺘﺎﺏ
ﺍﷲ ؟ " ﻗﺎﻝ ﺃﺟﺮﺘﻬﺪ ﺭﺃﻳﻲ ﻭﻻ ﺁﻟﻮ ،ﻓﻀﺮﺏ ﺭﺳﻮﻝ ﺍﷲ - -ﺻﺪﺭﻩ ﻭﻗﺎﻝ " ﺍﳊﻤـﺪ ﷲ ﺍﻟـﺬﻱ ﻭﻓﻖ
) 4 ) )
ﺭﺳﻮﻝﹶ ﺭﺳﻮﻝﹺ ﺍﷲ ﳌﺎ ﻳﺮﺿﻲ ﺭﺳﻮﻝ ﺍﷲ " 3 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ . -
.ﻓﻘﺪ ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﺘﺸﺮﻳﻊ
" ﻛﺘﺎﺏ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺷﺮﻳﺢ :ﻋﻦ ﺷﺮﻳﺢ ،ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﻋﻤﺮ ﻳﺴﺄﻟﻪ ؟ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ؛ - 1
ﺍﻗﹾﺾ ﲟﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﰲ ﻛﺘﺎﺏ ﺍﷲ ؛ ﻓﺒﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ، - -ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺃﻥ
ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﻻ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ - -؛ ﻓﺎﻗﺾ ﲟﺎ ﻗﻀﻰ ﺑﻪ ﺍﻟﺼﺎﳊﻮﻥ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ،ﻭﻻ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ، - -ﻭﱂ ﻳﻘﺾﹺ ﺑﻪ ﺍﻟﺼﺎﳊﻮﻥ ؛ ﻓﺈﻥ ﺷﺌﺖ ﻓﺘﻘﺪﻡ ،ﻭﺇﻥ
) 5 )
ﺷﺌﺖ ﻓﺘﺄﺧﺮ ،ﻭﻻ ﺃﺭﻯ ﺍﻟﺘـﺄﺧﺮ ﺇﻻ ﺧﲑﺍﹰ ﻟﻚ ،ﻭﺍﻟﺴـﻼﻡ ﻋﻠﻴﻜﻢ " -ﺣﺪﻳـﺚ ﺻﺤﻴﺢ -
ﺮﺽ ﻟﻪ ﻗﻀﺎﺀٌ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ؛ ﻓﻠﻴﻘﺾﹺ ﻓﻴﻪ ﲟـﺎ ﰲ ﺛﺎﻧﻴﺎﹰ :ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻳﻀﺎﹰ … " :ﻓﻤﻦ ﻋ
ﻟـﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻓﺈﻥ ﺟﺎﺀﻩ ﺃﻣﺮ ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ؛ ﻓﻠﻴﻘﺾﹺ ﲟﺎ ﻗﻀﻰ ﺑﻪ ﻧﺒﻴﻪ ،ﻓﺈﻥ ﺟﺎﺀ ﺃﻣﺮ
)(1
- ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ 4 / 604 ) - ) ،ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4132 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2
)(2
- ﺍﻧﻈﺮ ﺍﻟﺸﺎﻃﱯ :ﺍﳌﻮﺍﻓﻘﺎﺕ ) 4 / 294 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) .
)(3
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 544ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺑﺎﺏ ) ) 11ﺍﺟﺮﺘﻬﺎﺩ ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﻘﻀﺎﺀ ،ﺡ 3592 -ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 2
، / 394ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،ﺑﺎﺏ ) ) 3ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻟﻘﺎﺿﻲ ﻛﻴﻒ ﻳﻘﻀﻲ ،ﺡ 1327 .
)(4
- ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺃﻧﻪ ﻻ ﻳﺼﺢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﻮ ﺻﺤﻴﺢ ﻭ ﻣﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ
ﺇﱃ ﺻﺤﺘﻪ ﻭﻗﺎﻝ ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ { ﺍﺑﻦ ﺍﻟﻌﺮﰊ :ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﻣﺬﻱ ) 3 / 72 ) } .
)(5
- ﺍﻟﻨﺴﺎﺋﻲ :ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) ) 811ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺀ ،ﺑﺎﺏ ) ) 11ﺍﳊﻜﻢ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﺡ 5399 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..15 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
) )
ﻛﺘﺎﺏ ﺍﷲ ،ﻭﱂ ﻳﻘﺾ ﺑﻪ ﻧﺒﻴﻪ - -؛ ﻓﻠﻴﻘﺾﹺ ﲟﺎ ﻗﻀﻰ ﺑﻪ ﺍﻟـﺼﺎﳊﻮﻥ … " -ﺣـﺪﻳﺚ ﺻﺤﻴﺢ -
) 2 )
1ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺗﻘﺪﻡ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ :
( )
،ﻭﺩﻟﻴـﻞ ﺫﻟـﻚ :ﻗـﻮﻟﻪ ﺳﺒﺤـﺎﻧﻪ ﻭﺗﻌﺎﱃﻭﻪّﻠ 3
ﺃﺃﻧﺰَ :ﻭﺣﺠﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﳌﻔﺴﺮﺓ ﻟﻠﻜﺘﺎﺏ ،ﻓﺘﺒﲔ ﳎﻤﻠﻪ ،ﻭﲣﺼﺺ ﻇﻮﺍﻫﺮﻩ ،ﻭﺗﻔﺼﻞ ﳏﺘﻤﻠﻪ
.ﺍﻟﻜﺘﺎﺏ
)
ﱢﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻣﻦ ﻧـﺴﺦﹴ ،ﻭﲨـﻊﹴ ،ﻤﺎ ﻣﺘﻌﺎﺭﺿﺎﻥ 5 ) :ﺃﻱ ﻧﻠﺠﺄ ﺇﱃ ﻗﻮﺍﻋﺪ ﺣﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺇ
.ﻭﺗﺮﺟﺮﻴﺢﹴ ،ﻭﺗﻌﺎﺩﻝ
:ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ
ﺃﻣﻴﻞ ﺇﱃ ﺗﺒﲏ ﺍﻟﺮﺃ ﻱ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻳﻌﺪﳘﺎ ﻣﺘﻌﺎﺭﺿﲔ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻨﱯ - -ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﺷﻴﺌﺎﹰ ﻣﻦ
،ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ،ﻭﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﻤﺴﺘﻨﺪﻩ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ
:-ﺗﻌﺎﺭﺽ ﻋﻤﻮﻡ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺣﻜﻢ ﺧﺘﻳﺮ ﺍﻟﺒﺤﺮ ،ﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻛﻤﺎ ﻳﻠﻲ
)1
)
ﺍﻟﻨﺴﺎﺋﻲ :ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ -
ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺀ ،ﺑﺎﺏ ) ) 11ﺍﳊﻜﻢ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﺡ ( 811 ) 5398 .
)2
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 604 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4132 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) - 2 /
. ( 1115
)3
)
ﺍﳉﻮﻳﲏ :ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 185 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 604 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) - 6 /
( 109
)4
)
ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ :ﻣﻦ ﺍﻵﻳﺔ -
) . ( 44
)(5
- ﺍﳉﻮﻳﲏ :ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 186 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) ) 2 / 1115
.
)(6
- ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ :ﺍﻵﻳﺔ ) 4 ) . ، 3
)(7
- ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ :ﻣﻦ ﺍﻵﻳﺔ ) 145 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..16 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﳊﺪﻳﺚ
)
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ - -ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﰲ ﺍﻟﺒﺤﺮ " … ﻫﻮ ﺍﻟﻄﻬﻮﺭ ﻣﺎﺅﻩ ﺍﳊﻞ ﻣﻴﺘﺘﻪ " - .
) 2 )
) 1ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ . -
ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ :ﺇﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻌﻤﻮﻣﻬﺎ ﻗﺪ ﺣﺮﻣﺖ ﳊﻢ ﺍﳋﺘﻳﺮ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺧﺘﻳـﺮ ﺍﻟـﱪ ،ﺃﻭ ﺧﺘﻳﺮ
) 3 )
ﺃﺣﻞ ﳊﻢ ﺧﺘﻳﺮ ﺍﻟﺒﺤﺮ .
ﺍﻟﺒﺤﺮ ،ﺑﻴﻨﻤﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﱠ
ﺃﻥ ﳊﻢ ﺧﺘﻳﺮ ﺍﻟﺒﺤﺮ ﺣﻼﻝ ،ﻭﺃﻥ ﺍﳊﺪﻳﺚ ﳐﺼﺺ ﻟﻌﻤﻮﻡ ﺍﻵﻳﺔ ﲝﺼﺮ ﺩﻻﻟﺘﻬﺎ ﰲ ﲢﺮﱘ ﺧﺘﻳﺮ
.ﺮﺍﻟﺒ
ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻘﺪﻡ ﺍﺗﻔﺎﻗﺎﹰ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺘـﻮﺍﺗﺮ ﻗﻄﻌـﻲ ﺍﻟﺜﺒﻮﺕ ،
ﺍﻟﺪﻻﻟﺔ ،ﻭﻫﻨﺎ ﻻ ﻳﻘﻮﻯ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻋﻠـﻰ ﻣﻌﺎﺭﺿـﺘﻪ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﻫﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﻄﻌﻲ
ﺍﻟﺜﺒﻮﺕ ،ﻇﲏ ﺍﻟﺪﻻﻟﺔ ،ﻓﻴﻮﺟﺮﺪ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻇﲏ ﺍﻟﺪﻻﻟﺔ ،ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻗﻄﻌﻲ
) 4 )
ﻭﻟﻜﻦ ﻳﺮﺟﺮﺢ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﺑﻜﺜﺮﺓ ﻃﺮﻗﻪ .ﻛﻤﺎ ﺳﻴﺘﻀﺢ ﺫﻟﻚ ﺟﺮﻠﻴﺎﹰ ﰲ ﻓﺼﻞ ﺍﻟﺘﺟﺮﻴﺢ
ﻭﺭﺩ ﰲ ﺣﻜﻢ ﻣﺲ ﺍﻟﺬﻛﺮ ﺣﺪﻳﺜﺎﻥ ﳐﺘﻠﻔﺎﻥ ،ﺃﺣﺪﳘﺎ ﻳﻔﻴﺪ ﺃﻥ ﻣﺲ ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ ﻭﻫﻮ
ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ،ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻳﻔﻴﺪ ﺃﻥ ﻣﺲ ﺍﻟﺬﻛﺮ ﻟﻴﺲ ﻣﻦ ﻧﻮﺍﻗﻀﻪ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ
:ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
)
ﺎ ﲰﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ - -ﻳﻘـﻮﻝ " ﻣـﻦ ﻣـﺲ ﺫﻛـﺮﻩ ﻓﻠﻴﺘﻮﺿﺄ " 5 ) -ﻋﻦ ﺑﺴﺮﺓ ﺑﻨﺖ ﺻﻔﻮﺍﻥ ﺃ
) 6 )
ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
)1
)
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 18ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 41ﺍﻟﻮﺿﻮﺀ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ،ﺡ - 83 .
)2
)
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) - 1 / 19 ) .
)3
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 611 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) - 2 / 1115
ﺯﻳﺪﺍﻥ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 393 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 416 ) -ﻓﺎﻳﺪ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) ) - 4 ) .
)4
)
ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 109 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1115 ) -ﺯﻳﺪﺍﻥ :ﺍﻟﻮﺟﺮﻴﺰ ) 393 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ -
ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 416 ) -ﻓﺎﻳﺪ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 4 ) .
)5
)
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 32ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 70ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﻣﺲ ﺍﻟﺬﻛﺮ ،ﺡ- 181 .
)6
)
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 1 / 37ﺡ - 166 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..17 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ
ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻃﻠﻖ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ - : " -ﻭﻫﻞ ﻫﻮ ﺇﻻ ﻣﻀﻐﺔ ﻣﻨﻪ " ﺃﻭ ﻗﺎﻝ " ﺑﻀﻌﺔ ﻣﻨﻪ
) )
) 2
" 1 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﺧﺬﻫﻢ ﺑﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ،ﺃﻥ ﺭﻭﺍﺓ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻛﺜﺮ ﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ
ﺍﻵﺧﺮ ،ﻭﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺃﻡ ﺣﺒﻴﺒﺔ ،ﻭﺃﺑﻮ ﺃﻳﻮﺏ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺃﺭﻭﻯ ﺑﻨﺖ ﹸﺃﻧﻴﺲ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺟﺮﺎﺑﺮ ،
)
) 3
ﻭﺯﻳـﺪ ﺑﻦ ﺧـﺎﻟﺪ ،ﻭﻏـﲑﻫﻢ ،ﺑﻴﻨـﻤﺎ ﺍﳊـﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺳﺘﻨـﺪ ﺇﻟﻴـﻪ ﺍﳊﻨـﻔﻴﺔ ﱂ ﻳﺮﻭﻩ ﺇﻻ ﻭﺍﺣﺪ .
ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ؛ ﻷﻥ ﺍﳌﻀﺎﺩﺓ ﻭﺍﻟﺘﻨﺎﰲ ﻻ ﻳﺘﺤﻘﻘﺎﻥ ﺑﲔ ﺍﻟﺸﻴﺌﲔ
)
ﰲ ﻭﻗﺘﲔ ،ﻓﻼ ﺍﻣﺘﻨﺎﻉ ﺑﲔ ﺍﳊﻞ ﻭﺍﳊﺮﻣﺔ ،ﻭﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﰲ ﺯﻣﺎﻧﲔ ﰲ ﳏﻞ ﻭﺍﺣﺪ 4 ) .ﻭﻣﺜﺎﻟﻪ :
ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻴﻊ ﰲ ﻭﻗﺖ ﺍﻟﻨﺪﺍﺀ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ،ﻣﻊ ﺍﻹﺫﻥ ﺑﻪ ﰲ ﻏﲑ ﻭﻗﺖ ﺻﻼﺓ
) 5 )
ﺍﳉﻤﻌﺔ .
.ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﳏﻞ ﻭﺍﺣﺪ ؛ ﻷﻥ ﺍﳌﻌﺎﺭﺿﺔ ﻻ ﺗﺘﺤﻘﻖ ﺑﲔ ﺷﻴﺌﲔ ﰲ ﳏﻠﲔ
ﻭﻣﺜﺎﻟﻪ :ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺣﻞ ﺍﻟﺰﻭﺟﺮﺔ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺣﺮﻣـﺔ ﺃﻣﻬـﺎ ،ﻭﻻ
) 6 )
ﺗﻌﺎﺭﺽ ﺑﲔ ﺣﻞ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ﻻﺧﺘﻼﻑ ﺍﶈﻞ .
ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽ " ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻋﺮﰊ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟـﺪﺍﺭ ؛ ﻓﻘـﺪ ﻳﻘﻮﻝ ﺍﻟﻘﻮﻝ
ﻓﻴﺤﻔﻈﻬﺎ ﺣـﺎﻓﻆ ،ﻭﻳﺴﻦ ﰲ ،ﻋﺎﻣﺎﹰ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﻌﺎﻡ ،ﻭﻋﺎﻣﺎﹰ ﻳﺮﻳﺪ ﺑﻪ ﺍﳋﺎﺹ ،ﻭﻳﺴﻦ ﺳﻨﺔ ﰲ ﻧﺺ
ﻣﻌﲎ ﳜﺎﻟﻔﻪ ﺳﻨﺔﹰ ﻏﲑﻫﺎ ؛ ﻻﺧﺘﻼﻑ ﺍﳊﺎﻟﲔ ،ﻓﻴﺤﻔﻆ ﻏﲑﻩ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ،ﻓﺈﺫﺍ ﺃﺩﻯ ﻛﻞﹲ ﻣﺎ
)(1
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 32ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 71ﺍﻟﺮﺧﺼﺔ ﰲ ﺫﻟﻚ ،ﺡ ) ( 2 ) - 182 ) .ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ
ﺩﺍﻭﺩ ) ) 1 / 37ﺡ 167 .
)(3
- ﺎﻳﺔ ﺍﳌﻘﺼﺪ ) 43 ) .ﺍﻟﺒﺎﺟﺮﻲ :ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ) 737 ) -ﺍﺑﻦ ﺭﺷﺪ :ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ ﻭ
)(4
- ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) -ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 410 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 1115 ) - 2 /
ﺯﻳﺪﺍﻥ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 393 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 416 ) -ﻓﺎﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 4 ) .
)(5
- ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) .
)(6
- ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 110 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1115 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 416
( -ﻓﺎﻳﺪ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 5 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..18 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺣﻔﻆ ﺭﺁﻩ ﺑﻌﺾ ﺍﻟﺴﺎﻣﻌﲔ ﺍﺧﺘﻼﻓﺎﹰ ،ﻭﻳﺴﻦ ﺍﻟﺴﻨﺔ ﰒ ﻳﻨﺴﺨﻬﺎ ﺑﺴﻨﺘﻪ ،ﻓﺎﻟﺒﻌﺾ ﻳﺮﻭﻱ ﺍﻟﻨﺎﺳﺦ
) 7 )
ﻭﺍﻟﺒﻌﺾ ﻳﺮﻭﻱ ﺍﳌﻨﺴﻮﺥ ".
ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺃﺭﺑﻌﺔ ﻛﻤﺎ ﻳﻠﻲ :ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ :ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺍﺕ
ﻗﺪ ﺗﺮﺩ ﺃﻛﺜﺮ ﻣﻦ ﻗﺮﺍﺀﺓ ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻛﻠﻬﺎ ﺻﺤﻴﺤﺔ ﻣﺘﻮﺍﺗﺮﺓ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ - -
) 1 )
،ﻓﻴﻜﻮﻥ ﻭﺭﻭﺩﻫﺎ ﺳﺒﺒﺎﹰ ﻟﻠﺘﻌﺎﺭﺽ ﰲ ﺍﻷﺣﻜﺎﻡ .
) )
ﻗﺮﺃ ﻧﺎﻓﻊ ) ، 3ﻭﺍﺑﻦ ﻛﺜﲑ ) ، 4ﻥ) ( 2ﺮﺘﱠﻰَ ﺍ
ﻄﻬﻳَﺣﻦﻮﻫْﺑﺃﻟﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﺗﺍﻘﺮﻭﻪّﻠ
) ) )
ﺮﻥ " ﺑﺴﻜﻮﻥ ﺍﻟﻄﺎﺀﻳﻄﹾﻬ " ﻭﺃﺑﻮ ﻋﻤﺮﻭ ) ، ( 5ﻭﺍﺑﻦ ﻋﺎﻣﺮ ) ، 6ﻭﻋﺎﺻﻢ ) 7ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ) 8ﻋﻨﻪ
.ﻭﺿﻢ ﺍﳍﺎﺀ ،ﺃﻱ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ
) ) ( 11
" ﻭﻗﺮﺃ ﲪﺰﺓ ) ، 9ﻭﺍﻟﻜﺴﺎﺋﻲ ) ، 10ﻭﻋﺎﺻﻢ ﰲ ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ (
ﺮﻥ " ﺑﺘـﺸﺪﻳﺪ ﻳﻄﱠﻬ
.ﺍﻟﻄـﺎﺀ ﻭﺍﳍﺎﺀ ﻭﻓﺘﺤﻬﻤﺎ
ﺮﻥ " ﻫﻮ ﺍﻟﻐﺴﻞ ،ﻭﻗﺪ ﺭﺟﺮﺢ ﺍﻟﻄﱪﻱ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ؛ ﻻﺗﻔﺎﻕ ﺃﻛﺜـﺮ ﻳﻄﱠﻬ " ﻭﺍﳌﻌﲎ ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ
ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﲢﻞ ﻟﺰﻭﺟﺮﻬﺎ ﺣﱴ ﺗﻐﺘﺴﻞ ﺑﺎﳌﺎﺀ ﺃﻭ ﺗﺘﻴﻤﻢ ،ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻧـﻪ ﺇﺫﺍ
ﺍﻧﻘﻄﻊ ﺩﻡ ﺍ ﳊ ﻴﺾ ﻷﻛﺜﺮ ﻣﺪﺓ ،ﻭﻫﻮ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻋﻨﺪﻩ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﲢﻞ ﲟﺠﺮﺩ ﺍﻻﻧﻘﻄﺎﻉ ،ﻭﻻ ﲢﺘﺎﺝ
ﺇﱃ ﺍﻟﻐﺴﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻧﻘﻄﺎﻋﻬﺎ ﻗﺒﻞ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﺃﻱ ﻗﺒﻞ ﺃﻛﺜﺮ ﻣﺪﺓ ﺍﳊﻴﺾ ،ﱂ ﳛﻞ ﻗﺮ ـﺎ ﺣـﱴ
)(7
- ﺍﻧﻈﺮ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﺮﺳﺎﻟﺔ ) 213 _ 215 ) .
)(1
- ﺍﻟﻜﺎﰊ :ﺗﻘﺮﻳﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ) ( 2 ) - 202 ) .ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 222 ) .
)(3
- ﻧﺎﻓﻊ :ﻫﻮ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﺻﻔﻬﺎﱐ ﺍﻷﺻﻞ ﺃﺳﻮﺩ ﺍﻟﻠﻮﻥ ،ﻛﺎﻥ ﻋﺎﳌﺎﹰ ﺑﻮﺟﺮﻮﻩ ﺍﻟﻘﺮﺍﺀﺍﺕ ،ﻭﻫﻮ ﺇﻣﺎﻡ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ،ﻭﻟﺪ
ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔ .ﺍﻟﻮﺍﰲ ﰲ ﺷﺮﺡ ﺍﻟﺸﺎﻃﺒﻴﺔ ،ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻘﺎﺿﻲ ) 15 ) .
)(4
- ﺍﺑﻦ ﻛﺜﲑ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺍﳌﻄﻠﺐ ﺍﻟﻘﺮﺷﻲ ﻭﻳﻜﲎ ﺃﺑﺎ ﻣﻌﺒﺪ ﺇﻣﺎﻡ ﺃﻫﻞ ﻣﻜﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻟﺪ ﲟﻜﺔ ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﲔ ﻭﻟﻘﻲ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ
ﻣﺜﻞ ﺃﺑﺎ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ،ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻏﲑﳘﺎ ﻭﺗﻮﰲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺛﺎﻥ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ .ﺍﻟﻮﺍﰲ ) 15 ) .
)(5
- ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺒﺼﺮﻱ ﺍﳌﺎﺯﱐ ﻭﻟﺪ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ ﻭﺗﻮﰲ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺛﺎﻟﺚ ﺍﻟﻘﺮﺍﺀ .ﺍﻟﻮﺍﰲ ) 16 ) .
)(6
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﻣ ﺸﻴﺨﺔ ﺍﻹﻗﺮﺍﺀ ﺑﺎﻟﺸﺎﻡ ﻭﻟﺪ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋ ﺸﺮﻳﻦ ﻭﺗﻮﰲ ﺳﻨﺔ ﲦﺎﻥ ﻋﺸ ﺮ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺭﺍﺑﻊ ﺍﻟﻘﺮﺍﺀ .ﺍﻟﻮﺍﰲ ) -7 ) - 16 ).
( ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺑﻜﺮ ﺷﻴﺦ ﺍﻹﻗﺮﺍﺀ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺗﻮﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺧﺎﻣﺲ ﺍﻟﻘﺮﺍﺀ .ﺍﻟﻮﺍﰲ ) 17 ) .
)(8
- ﺣﻔﺺ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺳﺪﻱ ﺍﻟﻜﻮﰲ ﻭﻟﺪ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﺗﻮﰲ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ) .ﺍﻟﻮﺍﰲ ) 17 ) .
)(9
- ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ ﻟﺰﻳﺎﺕ ﻭﻟﺪ ﺳﻨﺔ ﲦﺎﻧﲔ ،ﻭﺗﻮﰲ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺳﺎﺩﺱ ﺍﻟﻘﺮﺍﺀ .ﺍﻟﻮﺍﰲ ) ( 10 ) - 17 ) .ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻷﺳﺪﻱ
ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﻭﺗﻮﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ﻭﻫﻮ ﺳﺎﺑﻊ ﺍﻟﻘﺮﺍﺀ .ﺍﻟﻮﺍﰲ ) ( 11 ) - 18 ) .ﺷﻌﺒﺔ ﺑﻦ ﻋﻴﺎﺵ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺑﻜﺮ ﻭﻟﺪ ﺳﻨﺔ ﲬﺲ ﻭﺗﺴﻌﲔ ،
ﻭﺗﻮﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔ .ﺍﻟﻮﺍﰲ ) 17 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..19 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺗﻐﺘﺴﻞ ،ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺜﺎﻝﹲ ﻋﻠﻰ ﺗﻌﺎﺭﺽ ﻣﺎ ﻳﻘﺘ ﻀﻲ ﺍﳊﻈﺮ ،ﻭﻣﺎ ﻳﻘﺘ ﻀﻲ ﺍﻹﺑﺎﺣﺔ ،ﻓﻴﻐﻠﺐ ﺑﺎﻋـﺚ
)
.ﺍﳊﻈﺮ ﻋﻠﻰ ﺑﺎﻋﺚ ﺍﻹﺑﺎﺣﺔ 12 ) .ﻓﺘﺟﺮﺢ ﺣﺮﻣﺔ ﺍﳌﺴﻴﺲ ﺣﱴ ﺗﻐﺘﺴﻞ ﺍﳌﺮﺃﺓ
ﺇﻥﹾ ﺗﻌﺬﺭ ﻋﻠﻴﻨﺎ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓﻠﻢ ﻧﺴﺘﻄﻊ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ،ﺃﺩﻯ ﺇﱃ ﺣـﺪﻭﺙ ﺍﻟﺘﻌﺎﺭﺽ
) 1 )
ﺑﲔ ﺍﻷﺩﻟﺔ ﰲ ﺣﻘﻨﺎ ،ﺃﻭ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﻘﻴﻘﺔ ﺑـﲔ ﺍﻷﺩﻟـﺔ .
ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﺍﻟﻨﺴﺦ ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻪ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ .ﺍﻟﺴﺒﺐ
:ﺍﻟﺜﺎﻟﺚ :ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﻟﻠﻔﻆ
)
ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺃﻟﻔﺎﻇﺎﹰ ﻣﺸﺘﻛﺔ ) ، 2ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎﹰ ﻣﻦ ﺃﺳﺒﺎﺏ
:ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ،ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ
ﻋﺪﺓ ﺍﳊﺎﺋﺾ ﺍﳌﻄﻠﻘﺔ :ﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ ﺃﻥ ﺍﳌﻄﻠﻘﺔ ﺍﳊﺎﺋﺾ ﻋﺪ ﺎ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭ
ﹺﺑﺄﹶﻧﻔﹸﺴﻬﹺﻦ ﻦﺑﺼﺮﻳﺘ ﻄﹶﻠﱠﻘﹶﺎﺕﺍﻟﹾﻤ ِ ﺀٍ ( 3 ) .ﻭﹶﺛﻼﹶﹶﺛﺔﹶ ﻗﹸﺮ
ﻓﺈﻥ ﺍﻟﻘﺮﺀ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﲟﻌﲎ ﺍﻟﻄﻬﺮ ،ﻭﲟﻌﲎ ﺍﳊﻴﺾ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ،ﻭﻟﻜـﻦ ﺍﻟﻔﻘﻬـﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﰲ
ﺍﳌﺮﺍﺩ ﺬﻩ ﺍﻵﻳﺔ ﺇﱃ ﻗﻮﻟﲔ -:ﺍﻷﻭﻝ :ﺫﻫﺐ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻋﺎﺋﺸﺔ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،
،ﻭﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻣﺎﻟﻚ
)
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﲪﺪ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ 4 ) .ﺍﻟﺜﺎﱐ :ﺫﻫﺐ ﻓﺮﻳﻖ ﺁﺧﺮ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻢ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﻠﻲ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺗﺒﻌﻬﻢ ﻣـﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﱃ ﺃﻥ ﺍﻟﻘﺮﺀ
) 5 )
ﻫﻮ ﺍﳊﻴﺾ .
.ﺃﻥ ﺍﻟﻘﺮﺀ ﲟﻌﲎ ﺍﳊﻴﺾ ؛ ﻷﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻌﻤﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻌﺔ
ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻷﻟﻔﺎﻅ ﺍﳌ ﺸﺘﻛﺔ ﺳﺒﺒﺎﹰ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻜﻞ ﻓﺮﻳﻖﹴ ﻳﺄﺧﺬ ﲟﻌـﲎ ﻣـﻦ ﺍﳌﻌـﺎﱐ ﺍﳌﺸﺘﻛﺔ
،ﻭﺃﺧﺬﻩ ﺑﺄﺣﺪ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﺘﻤﻠﻬﺎ ﺍﻟﻠﻔﻆ ﺻﺤﻴﺤﺎﹰ00 .
) ( 12
- ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 260 ) -ﺍﻟﻘﺮﻃﱯ :ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎ ﻡ ﺍﻟﻘﺮﺁﻥ ) ( 1 ) - 3 / 88 ) .ﺍﻟﻜﻠﱯ :ﺗﻘﺮﻳﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ
ﺍﻷﺻﻮﻝ ) 203 ) -ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 12 ) .
)2
)
ﺍﳌﺸﺘﻙ :ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻮﺿﻮﻉ ﻟﻌﺪﺓ ﻣﻌﺎﻥ ﻭﺿﻌﺎﹰ ﺃﻭﻻﹰ [ .ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) - 1 / 208 ) ] .
)3
)
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) - 228 ) .
)4
)
ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ) 507 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ) 72 ) .ﺍﺑﻦ ﺭﺷﺪ ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ ﻭ -
)5
)
.ﺍﳌﺮﺍﺟﺮﻊ ﺍﻟﺴﺎﺑﻘﺔ ) ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ( -
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..20 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺮ ﻋﻨﻪ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﳐﺘﻠﻔﺔ ﻭﻣﻮﺍﺿﻊ ﳐﺘﻠﻔﺔﺍﻟﺴﺒﺐ ﺍﻟﺮﺍﺑﻊ :ﻭﻗﻮﻉ ﺍﳌﺨﺒ
ﻫﻞ ﲢﻤﻞ ﺻﻴﻐﺔ ﺍﻷﻣﺮ ﰲ ﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻮﺟﺮﻮﺏ ،ﺃﻡ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،ﺃﻡ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ .ﻓﻴﺨﺘﻠﻒ
ﺣﻜﻢ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ،ﻓﻬﻮ ﰲ ﺣﻖ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﺍﺟﺮﺐ ،ﻭﰲ ﺣﻖ ﺑﻌﻀﻬﻢ
ﻣﻨﺪﻭﺏ ،ﻭﰲ ﺣﻖ ﺑﻌ ﻀﻬﻢ ﻣﻜﺮﻭﻩ ،ﻭﰲ ﺣﻖ ﺑﻌﻀﻬﻢ ﺣﺮﺍﻡ ،ﻓﺘﺩﺩ ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤـﺴﺔ ﰲ ﺣﻜﻢ
) 4 )
ﺍﻟﻨﻜﺎﺡ ﺑﻨﺎﺀً ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻷﺷﺨﺎﺹ .
.ﺇﻥ ﻟﻠﺘﻌﺎﺭﺽ ﺭﻛﻨﲔ ﳘﺎ ) :ﺣﺠﻴﺔ ﺍﻷﺩﻟﺔ ﻭﺗﻌﺪﺩﻫﺎ ،ﰒ ﺗﻘﺎﺑﻞ ﺍﻷﺩﻟﺔ ( - 1
ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ ﻫﻲ ) :ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﻘﻮﺓ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ - 2 ،
ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺇﻻ ﺎ ،ﻭﺇﺫﺍ ﺍﺧﺘﻞ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺃﻭ ﺍﻟـﺸﺮﻭﻁ ،ﻓـﻼ ( ،ﰲ ﳏﻞﹴ ﻭﺍﺣﺪ
.ﻳﻌﺘﺪ ﺑﺎﻟﺘﻌﺎﺭﺽ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ
ﻛﺬﻟﻚ ﻟﻠﺘﻌﺎﺭﺽ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ ) :ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺍﺕ ،ﻋﺪﻡ ﻣﻌﺮﻓـﺔ ﺗـﺎﺭﻳﺦ ﻭﺭﻭﺩ ﺍﻷﺩﻟـﺔ 3 - ،
ﻭﺍﻻﺷﺘﺍﻙ ﰲ ﺍﻟﻠﻔﻆ ،ﺍﺧﺘﻼﻑ ﺍﳊﺎﻝ ﻭﺍﳌﻮﺿﻊ ( ،ﻓﻴﺘﻀﺢ ﻣﻦ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺃﻥ ﺍﻟﺘﻌـﺎﺭﺽ ﻟـﻴﺲ
.ﺇﱃ ﺳﺒﺐﹴ ﻣﺘﻌﻠﻖﹴ ﺑﺎ ﺘﻬﺪ ﻧﻔﺴﻪ ﺣﻘﻴﻘﻴﺎﹰ ؛ ﺑﻞ ﺭﺍﺟﺮﻊ
)(2
ﺍﺑﻦ ﻣﺎﺟﺮﺔ :ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) 324ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 8ﺗﺰﻭﻳﺞ ﺍﳊﺮﺍﺋﺮ ﻭﺍﻟﻮﻟﻮﺩ ،ﺡ 1863 .
)(3
ﺇﻥ ﻟﻠﺘﻌﺎﺭﺽ ﻋﺪﺓ ﺻﻮﺭﹴ ،ﺗﺘﺠﻠﻰ ﰲ ﺳﺒﻌﺔ ﻓﺮﻭﻉ ،ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﳏـﻼﹰ
ﻟﻠﺘﻌﺎﺭﺽ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﳏﻼﹰ ﻟﻠﺘﻌﺎﺭﺽ ،ﻭﺳﺄﺑﲔ ﲟﺸﻴﺌﺔ ﺍﷲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ،ﻣﻊ ﺑﻴﺎﻥ
ﻛﻞ ﺻﻮﺭﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ،ﻫﻞ ﺗﺼﻠﺢ ﻷﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺎﺭﺽ ﲟﻌﻨﺎﻩ ﺍﻻﺻﻄﻼﺣﻲ ﺃﻡ ﻻ ﻭﻫـﺬﻩ
:ﺍﻟﻔﺮﻭﻉ ﻛﻤﺎ ﻳﻠﻲ
·
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ .ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﻌﺎﺭﺽ
· ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﻣﻊ ﺍﻟﺪﻟﻴﻞ
.ﺍﻟﻈﲏ .ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺘﲔ
·
·
ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺪﻳﺜﲔ .ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺔ
· .ﻭﺍﳊﺪﻳﺚ
·
.ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ :ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ
·
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..22 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﻷﻭﻝ :ﺫﻫﺐ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ ،ﻣﻨﻬﻢ ﺍﻟﺴﺮﺧﺴﻲ ،ﻭﺍﻟﻠﻜﻨﻮﻱ ،ﻭﺃﻣ ﲑ ﺑﺎﺩ ﺷﺎﻩ ،ﻭﺍﳋﻀﺮﻱ ،ﺇﱃ
)
ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،ﻛﻤﺎ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ 1 ) .ﺍﻟﺜﺎﱐ :ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ،
ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻀﺎﻭﻱ ،ﻭﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟـﺮﺍﺯﻱ ،ﻭﺍﻵﻣـﺪﻱ ،ﺇﱃ ﺃﻥ
) 2 )
ﺍﻟﺘﻌﺎﺭﺽ ﻻ ﻳﻘﻊ ﰲ ﺍﻟﻘﻄﻌﻴﺎﺕ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ﻓﻘﻂ .
ﻓﻼ ﳝﺘﻨﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻈﺎﻫﺮﻱ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻭﻫﺬﺍ ﺛﺎﺑـﺖ ﰲ ﻛﺘﺎﺏ ،ﺇﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺻﻮﺭﻱ
ﻳﻌﻠـﻢ ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓـﺈﻥ ﱂﻳﻜﻮﻥ ﺣﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻦ ﻃﺮﻳﻖ :ﺍﻟﻨﺴﺦ ﺇﻥ ﻋ ﺍﷲ ،ﻭﺣﻴﻨﺌﺬ
ﺍﻟﺘﺎﺭﻳﺦ ﻓﺒﺎﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥ ﱂ ﻧﺴﺘﻄﻊ ﺍ ﳉﻤﻊ ،ﻓﺎﻟﺘﺴﺎﻗﻂ ﺇﺫﻥ ،ﻭﻻ ﻳﺘﻢ ﺍﻟﺘـﺮﺟﺮﻴﺢ ﺑـﲔ ﺍﻷﺩﻟـﺔ
) 3 )
ﺍﻟﻘﻄﻌﻴﺔ ؛ ﻷﻥ ﺍﻟﺘﺟﺮﻴﺢ ﻻ ﻳﻌﻘﻞ ﺑﲔ ﻋﻠﻢ ﻭﻋﻠﻢ .
)
ﺇﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﳏﺎﻝ؛ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻮ ﻭﻗﻊ،ﻟﻜﺎﻥ ﻳﻠﺰﻡ ﻣﻨﻪ ﺛﻼﺛﺔ ﺍﺣﺘﻤﺎﻻﺕ 4 ) :ﺍﻻﺣﺘﻤﺎﻝ
ﲟﻌﲎ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﻭﺗﺮﻛﻪ ﰲ ﺁﻥ ﺍﻷﻭﻝ :ﺍﺟﺮﺘﻤﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ ،ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ،ﺃﻱ
.ﻭﻫﺬﺍ ﳏﺎﻝﹸ ،ﻭﺍﺣﺪ
ﲟﻌﲎ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻫﺬﺍ ﳏﺎﻝﹲ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﱐ :ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ ،ﺃﻱ
ﺃﻳﻀﺎﹰ ؛ ﻷﻥ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻳﻄﻠﺐ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ ﻳﻄﻠﺐ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ،ﻓﻴﻜﻮﻥ
.ﻫﺬﺍ ﻋﺒﺜﺎﹰ ،ﻭ ﺍﻟﻌﺒﺚ ﳏﺎﻝ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ
ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻌﻤﻞ ﺑﺄﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﺩﻭﻥ ﺍﻵﺧﺮ ،ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ ؛ ﻷﻥ ﻛﻼ ﺍﻟﺪﻟﻴﻠﲔ ﻳﻔﻴـﺪ
.ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ،ﻭﺍﻟﻌﻤﻞ ﺑﺄﺣﺪﳘﺎ ﻋﻤﻞ ﺑﺎﻟﺘﺸﻬﻲ ،ﻭﻫﻮﻯ ﺍﻟﻨﻔﺲ ،ﻭﺫﻟﻚ ﻏﲑ ﺟﺮﺎﺋﺰ ﺷﺮﻋﺎﹰ
)(1
- ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 13 ) -ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ :ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ) 3 / 136 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) ) - 2 / 236
ﺍﳋﻀﺮﻱ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 351 ) .
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : - 3 / 213 ) .ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 399 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 323 ) -ﺍﻹﺳﻨﻮﻱ ) - ( 2
) ( 4
) ( 3ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ) 3 / 121 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 236 ) -ﺍﳋﻀﺮﻱ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) - 351 ) .
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 213 ) .ﺍﻹﺳﻨﻮﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..23 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ
ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﺘﺟﺮﻴﺢ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻘﻮﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧـﺮ ،ﻭﺍﻟﻌﻠﻢ
ﺍﻟﻴﻘﻴﲏ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻘﻮﻳﺔ ؛ ﻷﻧﻪ ﺇﻥ ﻗﺎﺭﻧﻪ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻀﻌﻒ ،ﻭﻟﻮ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻮﺟﺮﻮﻩ ؛ ﻛﺎﻥ ﻇﻨﺎﹰ ﻻ ﻋﻠﻤﺎﹰ .
) 1 )
:ﲢﺮﻳﺮ ﳏﻞ ﺍﻟﱰﺍﻉ
ﺑﻌﺪ ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺃﻗﻮﺍﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ،ﱂ ﳒﺪ ﻓﺮﻗﺎﹰ ﺟﺮﻮﻫﺮﻳﺎﹰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ .ﻓﻤﺜﻼﹰ ،ﻳﻘﻮﻝ
( )
،ﻓﻘﻮﻝ ﺍﻟﺮﺍﺯﻱ ﻳﻔﻴﺪ ﺃﻥ ﺗﻌـﺎﺭﺽ 2
ﺍﻟﺮﺍﺯﻱ " :ﺇﻥ ﺍﳌﻌﻠﻮﻡ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺟﺮﻴﺢ "
ﺍﻟﻘﻄﻌﻴﺎﺕ ﳛﺘﻤﻞ ﺍﻟﻨﺴﺦ ﻭ ﻏﲑﻩ ؛ ﻟﻜﻨﻪ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺟﺮﻴﺢ ﻭﺍﻹﺳﻨﻮﻱ ﻳﻘﻮﻝ " :ﻭﺍﻋﻠﻢ ﺃﻥ ﺇﻃﻼﻕ ﻋﺪﻡ
) 3 )
ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻘﻄﻌﻴﺎﺕ ﻓﻴﻪ ﻧﻈﺮ" .
ﻭﻳﻘﻮﻝ ﺍﻹﺳﻨﻮﻱ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ " :ﺃﻣﺎ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﺎﺭﺣﲔ ﺃﻥ ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺍﻟﻘـﻮﺓ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ
ﻣﺎ ﻛﺎﻥ ﻣﻌﻠﻮﻡ ﺍﻟﺴﻨﺪ ﻭﺍﻟﺪﻻﻟﺔ ،ﻻﺳﺘﺤﺎﻟﺔ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻘﻄﻌﻴﺎﺕ ؛ ﻓﺒﺎﻃﻞ ؛ ﻷﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ
) 4 )
ﻫﻨﺎ ﻣﺎ ﻫﻮ ﺃﻋﻢ ﻣﻦ ﺍﻟﻨﺴﺦ " .
ﻭﻳﻔﻴﺪ ﻗﻮﻻ ﺍﻹ ﺳﻨﻮﻱ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻳﺸﻤﻞ ﺍﻟﻨﺴﺦ ،ﻭﺍﻟﻨﺴﺦ ﻳﻘﻊ ﺑﻼ ﺧﻼﻑ ﺑﲔ ﺍﻟﻘﻄﻌﻴـﺎﺕ ؛ ﻓﻠﺬﻟﻚ
.ﺍﻟﺘﻌﺎﺭﺽ ﻳﻘﻊ ﺑﲔ ﺍﻟﻘﻄﻌﻴﺎﺕ
) 5 )
ﻭﻳﻘﻮﻝ ﺍﺑـﻦ ﻗﺪﺍﻣـﺔ " ﻭﻻ ﻳﺘـﺼﻮﺭ ﺍﻟﺘﻌـﺎﺭﺽ ﰲ ﺍﻟﻘﻮﺍﻃـﻊ ،ﺇﻻ ﺃﻥ ﻳﻜـﻮﻥ ﺃﺣـﺪﳘﺎ ﻣﻨﺴﻮﺧﺎﹰ " .
ﻭﻳﺆﻳﺪ ﻗﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺮﺍﺯﻱ ﻭﺍﻹﺳﻨﻮﻱ ،ﺑﺄﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺃﻋﻢ ﻣﻦ ﺍﻟﻨﺴﺦ ،ﻓﻬﻮ ـﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻳﻘﻊ
،ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،ﻭﻳﺘﻔﻖ ﺑﺬﻟﻚ ﺍﳊﻨﻔﻴﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺄﻥ ﺍﻟﺘﻌـﺎﺭﺽ ﻳـﺸﻤﻞ ﺍﻟﻨـﺴﺦ ﻭﺍﳉﻤﻊ
ﻭﺍﺗﻔﻘﻮﺍ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺟﺮﻴﺢ ﻻ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ؛ ﻷﻥ ﺍﻟﺘﺟﺮﻴﺢ ﺗﻘﻮﻳﺔﹲ ،ﻭﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻻ
.ﲢﺘﺎﺝ ﺇﱃ ﺗﻘﻮﻳﺔ
)(1 ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 400 ) .
)(2
ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ ) 5 / 409 ) .
)(3
)(4
:ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺩﻟﻴﻼﻥ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻠﻮﻣﺎﹰ ،ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎﹰ
:ﺃﻭﻻﹰ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻠﻮﻣﺎﹰ ،ﻓﻠﻪ ﺣﺎﻟﺘﺎﻥ :ﺍﻷﻭﱃ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺩﻟﺔ ﻗﺎﺑﻠﺔﹰ ﻟﻠﻨﺴﺦ
ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﳒﻌﻞ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﻟﻠﻤﺘﻘﺪﻡ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺪﻟﻴﻼﻥ ﺍﳌﺘﻌﺎﺭﺿـﺎﻥ ﺁﻳـﺘﲔ ،ﺃﻭ ﺧﱪﻳﻦ
.ﻣﺘﻮﺍﺗﺮﻳﻦ ،ﺃﻭ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﺁﻳﺔ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ ﺧﱪﺍﹰ ﻣﺘﻮﺍﺗﺮﺍﹰ
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺩﻟﺔ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﻨﺴﺦ :ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺘﺴﺎﻗﻂ ﺍﻟﺪﻟﻴﻼﻥ ،ﻭﻳﺮﺟﺮﻊ ﺇﱃ ﺩﻟﻴـﻞ
.ﺁﺧﺮ ﺃﻗﻞ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ
ﳓﺎﻭﻝ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺎ ﺃﻣﻜﻦ ،ﻓﺈﻥ ﱂ ﳝﻜﻦ ﺍﳉﻤﻊ ،ﺗﻌﲔ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﺩﻟﺔ ،
.ﻭﺇﻥ ﱂ ﳝﻜﻦ ﺍﻟﺘﺨﻴﲑ ﻓﺎﻟﺘﺴﺎﻗﻂ
) )
ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺣﻜـﻤـﻬﻤﺎ ﺍﻟﺘـﺴﺎﻗﻂ ،ﻭﳚـﺐ ﺍﻟﺮﺟﺮﻮﻉ ﺇﱃ ﻏﲑﳘﺎ ﻟﻌـﺪﻡ ﻣ ـﻌﺮﻓﺔ ﺍﻟﻨـﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ .
1
ﺇﻥ ﺗﻌﺎﺭﺽ ﺍﻟﻘﻄﻌﻲ ﻣﻊ ﺍﻟﻈﲏ ﳑﺘﻨﻊ ،ﻻ ﻟﻌﺪﻡ ﻭﻗﻮﻋﻪ ؛ ﺑﻞ ﻷﻥ ﺍﻟﻘﻄﻌﻲ ﻣﻘﺪﻡ ﺍﺗﻔﺎﻗـﺎﹰ ﻋﻠـﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ
،ﻓﻼ ﻳﻌﺘﺪ ﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ،ﻻﻣﺘﻨﺎﻉ ﺗﺮﺟﺮﻴﺢ ﺍﻟﻈﲏ ﻋﻠﻰ ﺍﻟﻘﻄﻌﻲ ،ﻭﻷﻥ ﺍﻟﻈﲏ ﺃﻗﻞ ﻗـﻮﺓ ﻣﻦ ﺍﻟﻘﻄﻌﻲ ،ﻓﻼ
)
ﻤﻞ ﺍﻟﻈﲏ 2 ) .ﻳﺮﺗﻘﻲ ﺍﻟﻈﲏ ﳌﻌﺎﺭﺿﺔ ﺍﻟﻘﻄﻌﻲ ،ﻓﻨﻌﻤﻞ ﺑﺎﻟﻘﻄﻌﻲ ،ﻭ
ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻜﻮﻥ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﻟﻠﻤﺘﻘﺪﻡ ؛ ﻷﻥ ﺇﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺘﲔ ﻗﺪ ﺛﺒﺖ ﻭﻗﻮﻋﻪ ،ﻓﺈﺫﺍ ﻋ
ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻨﺤـﺎﻭﻝ ﺍﳉﻤـﻊ ﺑـﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺎ ﺍﻟﺘﻌﺎﺭﺽ ﺍﳊﻘﻴﻘﻲ ﳑﺘﻨﻊ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻓﺈﺫﺍ ﱂ
ﺃﻣﻜﻦ ،ﻭﻻ ﺗﺮﺟﺮﻴﺢ ﺑﲔ ﺍﻵﻳﺎﺕ ﺇﻻ ﰲ ﺣﺎﻻﺕ ﻧﺎﺩﺭﺓ ﻣﺜﻞ ﺗﻌـﺎﺭﺽ ﺩﻻﻻﺕ ﺍﻵﻳـﺎﺕ
)(1
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 219 ) . ، 3 / 218ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 410 ) - ، 5 / 409ﺍﻹﺳﻨﻮﻱ
)(2
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 214 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 390 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) : 4ﺍﻹﺳﻨﻮﻱ
)(3
- ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 608 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..25 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻓﻬﻲ ﲢﺘﺎﺝ ﺇﱃ ﺗﺮﺟﺮﻴﺢ ،ﻓﺈﺫﺍ ﱂ ﻧﺴﺘﻄﻊ ﺍ ﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﺗﺴﺎﻗﻄﺖ ؛ ﻟﺘﻌﺬﺭ ﺍﻟﻌﻤﻞ ﺎ ،ﻓـﺈﻥ ﺳﻘﻂ
ﺣﻜﻢ ﺍﻟﺪﻟﻴﻠﲔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ؛ ﲝﺜﻨﺎ ﻋﻦ ﺩﻟﻴﻞ ﺃﻗﻞ ﺭﺗﺒﺔ ﻧﺴﺘﻄﻴﻊ ﺧﻼﻟﻪ ﺗﺮﺟﺮﻴﺢ ﺇﺣﺪﻯ ﺍﻵﻳﺘﲔ ﻋﻠﻰ
) 1 )
ﺍﻷﺧﺮﻯ ،ﻭﺃﻭﻝ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﺴﻨﺔ ،ﻓﺈﺫﺍ ﻭﺟﺮﺪﻧﺎ ﰲ ﺍﻟﺴﻨﺔ ﻋﻤﻠﻨﺎ ﺑﻪ.
ﻟﻴﺲ ﻫﻨﺎ ﻣﻌﲎ ﺍﻟﺘﺴﺎﻗﻂ ﺗﺮﻙ ﺍﻵﻳﺎﺕ ﺑﺎﻟﻜﻠﻴﺔ ،ﺑﻞ ﻧﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺃﻗﻞ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ ﻳﻘﻮﻱ ﺃﺣﺪ ﺍﻵﻳﺘﲔ
ﻋﻠﻰ ﺍﻷﺧﺮﻯ ،ﻭﻫﺬﺍ ﻣﻦ ﻭﺟﺮﻬﺔ ﻧﻈﺮ ﺍ ﺘﻬﺪ ؛ ﻷﻧﻪ ﻗﺪ ﻻ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﺃﻭ ﺍﻟﻌﺎﻡ
:
)(2
)(3
ﻓﺎﻵﻳﺔ ﺍﻷﻭﱃ ﺃﻭﺟﺮﺒﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠـﻰ
ﺍﳌﺄﻣﻮﻡ ،ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻣﺮﺗﻪ ﺑﺎﻻﺳﺘﻤﺎﻉ ﻭ ﺍﻹﻧﺼﺎﺕ ﻓﻮﺟﺮﺐ ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ .ﻓﺘﻌﺎﺭﺿﺖ ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ،
)
ﻤـﻞ ﺑﻘﻮﻟـﻪ - " -ﻣﻦ ﻛـﺎﻥ ﻟﻪ ﺇﻣـﺎﻡ ﻓـﺈﻥ ﻓﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻟﻪ ﻗﺮﺍﺀﺓ " ) -ﺮﻙ ﺍﻟﻌﻤﻞ ـﻤـﺎ ،ﻭﻋﻓﺘ
) 5 )
4ﺣﺪﻳﺚ ﺣﺴﻦ -
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺣﺪﻳﺜﺎﻥ ﻣﻦ ﺍﻟﺴﻨﺔ ﳓﺎﻭﻝ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ﻋﻦ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓﺈﺫﺍ ﱂ ﻧﺴﺘﻄﻊ
ﻣﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﳓﺎﻭﻝ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﺃﻣﻜﻦ ،ﻓﺈﻥ ﱂ ﻧﺴﺘﻄﻊ ﺍﳉﻤﻊ ،ﻧﻠﺠﺄ ﺇﱃ ﺍﻟﺘـﺮﺟﺮﻴﺢ ﺑﺄﺣﺪ ﻃﺮﻕ
ﻳﺘـﺴﺎﻗﻂ ﺍﻟﺪﻟﻴﻼﻥ ،ﺍﻟﺘﺟﺮﻴﺢ ﺍﻟﱵ ﺳﺘﻤﺮ ﺑﻨﺎ ﰲ ﻣﺒﺤﺚ ﺍﻟﺘﺟﺮﻴﺢ ،ﻓﺈﻥ ﱂ ﻧﺴﺘﻄﻊ ﺍﻟﺘﺟﺮﻴﺢ ،ﻓﻌﻨﺪﺋﺬ
)
ﻌﻤﻞ ﺑﻪ 6 ) .ﻭﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ،ﺃﻭ ﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ ،ﻳﻘﻮﻱ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﻟﻴ
)1
)
ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 13 ) -ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) - 183 ) .
)2
)
ﺳﻮﺭﺓ ﺍﳌﺰﻣﻞ :ﻣﻦ ﺍﻵﻳﺔ ) - 20 ) .
)3
)
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ ) - 204 ) .
)4
)
ﺍﺑﻦ ﻣﺎﺟﺮﺔ :ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) ، 158ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ،ﺑﺎﺏ ) (13ﺇﺫﺍ ﻗﺮﺃ ﺍﻹﻣﺎﻡ ﻓﺄﻧﺼﺘﻮﺍ ،ﺡ - 850 .
)5
)
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) 1 / 141ﺡ - 692 .
)6
)
ﺍﻧﻈﺮ ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) - 2 / 13 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..26 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
ﻋﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﺃﻥ ﺍﻟﻨﱯ - " -ﺟﻬﺮ ﰲ ﺻﻼﺓ ﺍﳋﺴﻮﻑ ﺑﻘﺮﺍﺀﺗـﻪ … ﻓﺼﻠﻰ ﺃﺭﺑﻊ
) 1 )
ﺭﻛﻌﺎﺕ ﰲ ﺭﻛﻌﺘﲔ ،ﻭﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ " .
:ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ
ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﺮﻨﺪﺏ ﻗﺎﻝ " ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ - - " ﰲ ﺍﻟﻜﺴﻮﻑ ،ﻓﻼ ﻧﺴﻤﻊ ﻟﻪ ﺻﻮﺗﺎﹰ
)
ﺇﱃ - ﻗﺎﻝ ﺍﻟﺘﻣﺬﻱ ﺣﺴﻦ ﺻﺤﻴﺢ 2 ) -ﻓﻘﺪ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ،ﻓﺘﻛﻨﺎ ﺍﻟﻌﻤﻞ ﻤﺎ ،ﻭﺍﻧﺘﻘﻠﻨﺎ
،ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟـﺼﻠﻮﺍﺕ
.ﻭﻭﺟﺮﻪ ﺍﻟﻘﻴﺎ ﺱ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﻨﻬﺎﺭ ﺃﺳﺮﺭﻧﺎ ﺑﻪ ،ﻭﻣﺎ ﻛﺎﻥ ﺑﺎﻟﻠﻴﻞ ﺟﺮﻬﺮﻧﺎ ﺑﻪ
:ﻣﻼﺣﻈﺔ
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺩﻟﻴﻼﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﺃﻭ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﻭﺗﺴﺎﻗﻄﺎ ،ﻭﱂ ﳒﺪ ﺩﻟﻴﻼﹰ ﺃﺩﱏ ﻣﻨﻬﻤﺎ ،ﻣﺜﻞ :ﺇﺫﺍ
ﺗﻌﺎﺭﺿﺖ ﺳﻨﺘﺎﻥ ﻭﱂ ﳒﺪ ﻗﻴﺎﺳﺎﹰ ﺃﻭ ﻗﻮﻝ ﺻﺤﺎﰊ ،ﺗﻘﺮﺭ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴـﻪ ﻗﺒـﻞ ﻭﺭﻭﺩ
( ) )
،ﻓﻘﺪ ﻭﺭﺩ 4
ﺍﻟﺪﻟﻴﻠﲔ ،ﺍﺳﺘﺼﺤﺎﺑﺎﹰ ﻟﻠﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ 3 ) .ﻭﻣﺜﺎﻟﻪ :ﻣﺎ ﻭﺭﺩ ﰲ ﺳﺆﺭ ﺍﳊﻤﺎﺭ
ﺣﺪﻳﺜﺎﻥ ﻣﺘﻌﺎﺭﺿﺎﻥ ﻓﻴﻪ ،ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺩﻝ ﻋﻠﻰ
ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻌﻦ ﺟﺮﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ " :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺘﻮﺿﺄ ﲟﺎ ﺃﻓﻀﻠﺖ ﺍﳊﻤﺮ ؟ ﻗﺎﻝ :ﻧﻌﻢ ،
)
ﻭﲟﺎ ﺃﻓﻀﻠﺖ ﺍﻟﺴﺒﺎﻉ ﻛﻠﻬﺎ " ) 5ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲟﻔﺮﺩﻩ ﺿﻌﻴﻒ ،ﻭﻟﻜﻦ ﻟﻪ ﺃﺳﺎﻧﻴﺪ ﺇﺫﺍ ﺿﻢ ﺑﻌـﻀﻬﺎ
) 6 )
ﺇﱃ ﺑﻌﺾ ﻛﺎﻧﺖ ﻗﻮﻳﺔ .
.ﻭﻗﺪ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺳﺆﺭ ﺍﳊﻤﺎﺭ ،ﻭﺳﺎﺋﺮ ﺍﻟﺴﺒﺎﻉ ،ﻣﺎ ﻋﺪﺍ ﺍﻟﻜﻠﺐ ﻭﺍﳋﺘﻳﺮ
ﺃﺑﺎ ﻃﻠﺤـﺔ ﻓﻨـﺎﺩﻯ :ﺇﻥ ﺍﷲ ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ :ﻓﻌﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ " :ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ - -
)
ﺎ ﺭﺟﺲ ﺃﻭ ﳒﺲ " ) 7ﻭﺭﺳﻮﻟﻪ ﻳﻨﻬﻴﺎﻧﻜﻢ ﻋﻦ ﳊﻮﻡ ﺍﳊﻤﺮ ،ﻓﺈ
)(1
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 428ﻛﺘﺎﺏ ﺍﻟﻜﺴﻮﻑ ،ﺑﺎﺏ ) ) 1ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ،ﺡ 5 - 901 .
)(2
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 184ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 262ﻣﻦ ﻗﺎﻝ :ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺡ 1184 -ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) 2
) / 350ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 397ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺻﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻜﺴﻮﻑ ،ﺡ 562 .
)(3
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 207 ) -ﻓﺎﻳﺪ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) : 10 ) .ﺍﻹﺳﻨﻮﻱ
)(4
- ﺳﺆﺭ ﺍﳊﻤﺎﺭ :ﻫﻮ ﺍﳌﺎﺀ ﺍﳌﺘﺒﻘﻲ ﺑﻌﺪ ﺍﻟﺸﺮﺏ [ ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 1 / 48 ) ] .
)(5
- .ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻜﱪﻯ ) ) 1 / 249ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﺳﺆﺭ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺳﻮﻱ ﺍﻟﻜﻠﺐ ﻭﺍﳋﺘﻳﺮ
)(6
- ﺍﻟﻌﻈﻴﻢ ﺃﺑﺎﺩﻱ :ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) 1 / 144 ) -ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺮﺎﻣﻊ ﺍﻟﺘﻣﺬﻱ ) ) 1 / 263ﺃﺑﻮﺍﺏ
.ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺳﺆﺭ ﺍﳍﺮﺓ
)(7
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 1039ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ،ﺑﺎﺏ ) ) 5ﲢﺮﱘ ﺃﻛﻞ ﳊﻢ ﺍﳊﻤﺮ ﺍﻹﻧﺴﻴﺔ ،ﺡ 35 - 1940 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..27 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﳒﺎﺳﺔ ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ،ﻭﻫﺬﻩ ﺗ ﺸﻤﻞ ﳊﻢ ﺍ ﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ،ﻭﺳﺆﺭﻫﺎ ؛ ﻷﻥ
.ﻣﻦ ﺍﻟﺪﻡ ،ﻭﺍﻟﺪﻡ ﳚﺮﻱ ﰲ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻟﻠﺤﻢ ،ﻭﻛﻼﳘﺎ ﳒﺲ ﺍﻟﻠﻌﺎﺏ ﻣﺘﺤﻠﹼﺐ
ﻭﺑﺬﻟﻚ ﻗﺪ ﺗﻌﺎﺭﺽ ﺍﻷﺛ ﺮﺍﻥ ﰲ ﺣﻜﻢ ﺳﺆﺭ ﺍﳊﻤﺎﺭ ،ﻭﱂ ﻧﺴﺘﻄﻊ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﻭﱂ ﳒـﺪ ﻣﺮﺟﺮﺤـﺎﹰ
ﻷﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﺴﻘﻂ ﺫﻟﻜﻤﺎ ﺍﻷﺛﺮﺍﻥ ،ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺃﺩﱏ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ ،ﻓﺈﻥ ﱂ
ﳒﺪ ﻗﻴﺎﺳﺎﹰ ﻧﺮﺟﺮﻊ ﺇﻟﻴﻪ ،ﺭﺟﺮﻌﻨﺎ ﺇﱃ ﺣﻜﻢ ﺍﻷﺻﻞ ،ﻓﻨﺤﻜﻢ ﺑﻄﻬﺎﺭﺓ ﺍﳌﺎﺀ ؛ ﻷﻥ ﺍﳌﺎﺀ ﻃﺎﻫﺮ ﰲ ﺍﻷﺻـﻞ
) 1 )
ﻓﻴﺒﻘﻰ ﺣﻜﻢ ﺍﳌﺎﺀ ﻃﺎﻫﺮﺍﹰ ؛ ﻷﻥ ﺍﻟﻴﻘﲔ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ ،ﻭﺍﻷﺻﻞ ﺑﻘﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ .
ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ) ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺍﻟﺜﺒﻮﺕ ( ﻣﻦ ﺷﺮﻭﻁ ﺳﺒﻖ ﺃﻥ ﻓﺼﻠﺖ
)
ﺍﻟﺘﻌﺎﺭﺽ ) ، 2ﻭﻣﻠﺨﺼﻪ ﺃﻥ ﺍﻵﻳﺎﺕ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ﳚﻮﺯ ﺃﻥ ﺗﺘﻌﺎﺭﺽ ﻣﻌﻬـﺎ ﺍﻷﺣﺎﺩﻳـﺚ
.ﻳﻌﺘﺪ ﺑﺘﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳﺚ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻣﻊ ﺍﻵﻳﺎﺕ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ،ﻭﻻ
ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻵ ﻳﺎﺕ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ،ﻓﻔﻲ ﺗﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳﺚ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻣﻌﻬﺎ ﺧﻼﻑ ﺑـﲔ ﺍﻟﻌﻠﻤﺎﺀ ،
.ﻓﺼﻠﺘﻪ ﻣﻦ ﻗﺒﻞ ﰲ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ
.ﻭﻟﻜﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ﻫﻮ :ﺟﺮﻮﺍﺯ ﺗﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳﺚ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻣﻊ ﺍﻵﻳﺎﺕ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ
ﻟﻘﺪ ﲝﺜﺖ ﰲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﺗﻌﺎﺭﺽ ﺍﻷﻓﻌﺎﻝ ﻣﻊ ﺑﻌﻀﻬﺎ ،ﻭﺗﻌﺎﺭﺽ ﺍﻷﻓﻌﺎﻝ ﻣﻊ ﺍﻷﻗﻮﺍﻝ ﻭﺫﻟﻚ ﰲ ﺍﻟﺒﻨﺪﻳﻦ
:ﺍﻟﺘﺎﻟﻴﲔ
ﻭﺍﻟﻔﻌﻼﻥ ﺍﳌﺘﻀﺎﺩﺍﻥ ﰲ ﻭﻗﺘﲔ ﻟﻴﺴﺎ ﻣﺘﻌﺎﺭﺿﲔ ؛ ﻷﻧﻪ ﻻ ﻳﺘﻨﺎﰱ ﻭﺟﺮﻮﺩﳘﺎ ،ﻓﻨﻜـﻮﻥ ﻣﺘﻌﺒـﺪﻳﻦ ﺑﺎﻟﻔﻌﻞ ﰲ
،ﻭﻗﺖ ،ﻭﺑﻀﺪﻩ ﰲ ﻭﻗﺖ ﺁﺧﺮ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﻗﺪ ﳊﻘﻪ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺨـﺼﻴﺺ
ﻭﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻨﱯ - -ﻭﱂ ﻧﻌﻠﻢ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﻭﱂ ﻧﺴﺘﻄﻊ ﺍﻟﺘﺨﺼﻴﺺ ،
)
ﺇﻻ ﺍﻟﺘﺨﻴ ﲑ ﺑﻴﻨﻬﻤﺎ 1 ) .ﻭﻣﺜﺎﻝ ﺗﻌﺎﺭﺽ ﺍﻟﻔﻌﻠﲔ ﺍﳌﺘﻀﺎﺩﻳﻦ :ﺃﻥ ﻳﺼﻮﻡ ﰲ ﱂ ﻳﺒﻖ ﻓﻌﻨﺪﺋﺬ
ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻭﻳﻔﻄﺮ ﰲ ﺳﺒﺖ ﺁﺧﺮ ،ﻭﺫﻟﻚ ﳉﻮﺍﺯ
ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻭﺍﺟﺮﺒﺎﹰ ،ﺃﻭ ﻣﻨﺪﻭﺑﺎﹰ ،ﺃﻭ ﻣﺒﺎﺣﺎﹰ ﰲ ﻭﻗﺖ ﻛﺼﻴﺎﻡ ﻳﻮﻡﹴ ﻭﺇﻓﻄﺎﺭ ﻳﻮﻡﹴ ،ﻋﻤﻼﹰ ﺑﺴﻨﺔ
)
.ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﰲ ﻭﻗﺖ ﺁﺧﺮ 2 ) .ﻛﺈﻓﺮﺍﺩﻩ ﺑﺎﻟﺼﻮﻡ ﺗﻄﻮﻋﺎﹰ ﺩﻭﻥ ﺳﺒﺐﹴ ﺷﺮﻋﻲﹴ
ﺍﻷﻭﱃ :ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ ﻣﻦ ﻛﻞ ﻭﺟﺮﻪ :ﻓﺈﻣﺎ ﺃﻥ ﻧﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺘﻘﺪﻡ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﺃﻭ ﻻ ﻧﻌﻠـﻢ
.ﺫﻟﻚ
) 4 )
ﺍﻟﺜﺎﻧﻴﺔ :ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ - -ﻭﻓﻌﻠﻪ ﻣﻦ ﻭﺟﻪ ﺩﻭﻥ ﻭﺟﻪ ،ﻓﺤﻜﻤﻪ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ :
ﻴﻪ - -ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ،ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ ﻟﻠﻐﺎﺋﻂ ﻭﺍﻟﺒﻮﻝ ،ﻓﻬـﺬﺍ ﻫـﻮ ﺍﻟﻘـﻮﻝ .ﻭﺃﻣﺎ ﺍﻟﻔﻌﻞ : ﻭﻣﺜﺎﻟﻪ
ﻓﻤﻌﺎﺭﺽ ﻟﺬﻟﻚ ،ﻭﻫﻮ ﺟﺮﻠﻮﺳﻪ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺮﺔ ﰲ ﺍﻟﺒﻴﻮﺕ ،ﻣﺴﺘﻘﺒﻼﹰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺒـﻞ ﲢﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ
.ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ
ﻓﻬﻮ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﺒﻮﻝﹴ ﺃﻭ ﻏﺎﺋﻂ " :ﻗﺎﻝ
ﺇﺫﺍ ﺃﺗﻴـﺘﻢ ﺍﻟﻐﺎﺋـﻂ ﻓﻼ ﺗﺴﺘـﻘﺒﻠﻮﺍ ﺍﻟﻘﺒـﻠﺔ ﻭﻻ ﺗﺴـﺘﺪﺑﺮﻭﻫﺎ ،ﺑـﺒﻮﻝ ﻭﻻ ﻏﺎﺋـﻂ .ﻭﻟﻜﻦ ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ
) 5 )
"
)(1
- ﺍﻟﺒﺼﺮﻱ :ﺍﳌﻌﺘﻤﺪ (1 / 359 - 362 ) -ﺍﳉﻮﻳﲏ :ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 254 ) -ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ :ﺍﳌﻘﺪﻣﺔ ﰲ ﺍﻷﺻﻮﻝ ) . ، 108
) 109
)(2
- ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ :ﺗﻴﺴﺮ ﺍﻟﺘﺤﺮﻳﺮ ) 3 / 147 ) .
)(3
- ﺍﻟﺒﺼﺮﻱ :ﺍﳌﻌﺘﻤﺪ ) 1 / 359 - 362 ) -ﺍﻟﺸﲑﺍﺯﻱ :ﺍﻟﺘﺒﺼﺮﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 143 ) - ، 142ﺍﳉﻮﻳﲏ :ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
) . ( 255
)(4
- ﺍﳉﻮﻳﲏ :ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 255 ) .
)(5
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 151ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 17ﺍﻻﺳﺘﻄﺎﺑﺔ ،ﺡ 59 - 264 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..29 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺟﺮﻮﺍﺯ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﺒﻮﻝ ﺃﻭ ﻏﺎﺋﻂ ﻓﻬﻮ :ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﻤﺮ ﻗـﺎﻝ " :ﺭﻗﻴـﺖ
ﻋﻠﻰ ﺑﻴﺖ ﺃﺧﱵ ﺣﻔﺼﺔ ،ﻓﺮﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﺎﻋﺪﺍﹰ ﳊﺎﺟﺘﻪ ،ﻣﺴﺘﻘﺒﻞﹶ ﺍﻟﺸﺎﻡ ،ﻣﺴﺘﺪﺑﺮ
) 1 )
ﺍﻟﻘﺒﻠﺔ " .
ﻴﻪ - -ﻋـﻦ ﺍﺳـﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠـﺔ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ ﻓﺠﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ) ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ( ﺑﲔ ﺍﳊﺪﻳﺜﲔ ﺑﺄﻥ
ﻋﺎﻣﺎﹰ ﻷﻣﺘﻪ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺼﺤﺎﺭﻱ ،ﻭﺟﺮﺎﺀ ﻓﻌﻠﻪ ﳐﺼﺼﺎﹰ ﻟﺬﻟﻚ ،ﺑﺈﺑﺎﺣﺔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠـﺔ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ
) 2 )
ﰲ ﺍﻟﺒﻴﻮﺕ .
ﺍﺗﻔﺎﻗﺎﹰ - .ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ﻭﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺗﻌﺎﺭﺽ ﻻ ﻳﻌﺘﺪ ﺑﻪ ؛ ﻷﻥ ﺍﻟﻘﻄﻌﻲ ﻣﻘﺪﻡ
- ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ،ﻭﻟﻪ ﺣﻜﻢ ﺍﻷﺩﻟـﺔ ﺍﻟﻘﻄﻌﻴـﺔ ،ﻭﺇﻥ ﺗﻌﺎﺭﺿﺖ
ﺁﻳﺘﺎﻥ ﻭﺗﺴﺎﻗﻄﺘﺎ ﻧﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺃﻗﻞ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ ،ﻣﺜﻞ ﺍﻟﺴﻨﺔ ،ﻓﺈﻥ ﱂ ﳒﺪ ،ﻧﺒﺤـﺚ ﰲ ﺍﻟﻘﻴﺎﺱ ،
.ﻭﻫﻜﺬﺍ
- ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ،ﻭﺣﻜﻤﻪ ﺍﻟﻨﺴﺦ ،ﺃﻭ ﺍﳉﻤﻊ ،ﺃﻭ ﺍﻟﺘـﺮﺟﺮﻴﺢ ،ﺃﻭ
.ﺍﻟﺘﺴﺎﻗﻂ ،ﻛﻤﺎ ﺳﻨﻮﺿﺤﻪ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ
)(1 ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 151ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 17ﺍﻻﺳﺘﻄﺎﺑﺔ ،ﺡ 62 - 266 .
)(2
ﺍﻟﺒﺼﺮﻱ :ﺍﳌﻌﺘﻤﺪ (1 / 359 - 362 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 1 / 95 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..30 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺑﻌﺪ ﺍﺳﺘﻌﺮﺍﺽ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻐﺔﹰ ﻭﺍﺻﻄﻼﺣﺎﹰ ،ﻭﺑﻴﺎﻥ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺃﻧـﻪ ﺗﻌـﺎﺭﺽ ﻇﺎﻫﺮﻱ ،
ﻭﻟﻴﺲ ﰲ ﺃﺻﻞ ﺍﻟﺸ ﺮﻳﻌﺔ ،ﻭﺑﻌﺪ ﺑﻴﺎﻥ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺷﺮﻭﻃﻪ ،ﻭﺑﻴﺎﻥ ﺃﻧﻪ ﻟـﻴﺲ ﻛـﻞ ﺗﻌﺎﺭﺽ ﻳﻌﺘﺪ ﺑﻪ
،ﻭﺑﻴﺎﻥ ﳏﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻗﺪ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﻟﻘﻄﻌﻲ ﻭﻋﻠـﻰ ﺍﻟﻈـﲏ ،ﺁﻥ ﺍﻷﻭﺍﻥ ﻟﺒﻴﺎﻥ ﺍﻟﻄﺮﻕ
ﺍﻟﱵ ﻭﺿﻌﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳊﻞ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﺬﻱ ﻗﺪ ﻳﻄﺮﺃ ﻋﻠﻰ ﻓﻬﻢ ﺍﻵﻳﺎﺕ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،
:ﻭﺭﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ،ﻭﻫﻲ ﺃﺭﺑﻊ
ﻭﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺩﺭﺳﺖ ﺍﻟﻨﺴﺦ ،ﻭﺍ ﳉﻤﻊ ﺩﻭﻥ ﺇﻃﺎﻟﺔ ؛ ﻷﻧﻪ ﺍﺳﺘﻮﻯ ﻋﻠـﻰ ﺳـﻮﻗﻪ ﰲ ﻛﺘـﺐ ﺍﻷﺻﻮﻝ ،
ﻭﻛﺘﺐ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ،ﻭﻟﻘﺪ ﺃﻓﺮﺩﺕ ﻟﻠﺘﻌﺎﺩﻝ ﻣﺒﺤﺜﺎﹰ ﻣﺴﺘﻘﻼﹰ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ،ﻭﺃﻓـﺮﺩﺕ ﻛﺬﻟﻚ
.ﻟﻠﺘﺟﺮﻴﺢ ﻓﺼﻼﹰ ﻣﺴﺘﻘﻼﹰ ﺑﻨﻔﺴﻪ ؛ ﻷﻥ ﺗﻔﺮﻳﻌﺎﺗﻪ ﻛﺜﲑﺓ ؛ ﻻ ﻳﺴﻌﻬﺎ ﻣﺒﺤﺜﺎﹰ ﻭﺍﺣﺪﺍﹰ
:ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﺃﺭﺑﻊ ،ﻫﻲ ) :ﺍﻟﻨﺴﺦ ،ﻭﺍﳉﻤﻊ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ،
ﻭﺍﻟﺘﺴﺎﻗﻂ ( ،ﻭﻟﻜﻦ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺃﻭ ﺗﺄﺧﲑ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ،ﻓﻤﻨﻬﻢ ﻣﻦ
.ﻗﺪﻡ ﺍﻟﻨﺴﺦ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺪﻡ ﺍﳉﻤﻊ
ﺃﺣـﺪ ﻫـﺬﻩ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺃﺷﻬﺮ ﻃﺮﻕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺭﺟﺮﺤﺖ ﻭﺫﻛﺮﺕ
.ﻭﺟﺮﻪ ﺍﻟﺘﺟﺮﻴﺢ ﺍﻟﻄﺮﻕ ،ﻭﺑﻴﻨﺖ
·
ﻞﹼ ﺍﻟﺘﻌﺎﺭﺽ .ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﻃﺮﻳﻘﺔ ﺑﻌﺾ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﰲ ﺣ
·
.ﻞﹼ ﺍﻟﺘﻌﺎﺭﺽﻞﹼ ﺍﻟﺘﻌﺎﺭﺽ .ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻃﺮﻳﻘﺔ ﺍﳉﻤﻬﻮﺭ ﰲ ﺣﺍﳊﻨﻔﻴﺔ ﰲ ﺣ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..32 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻳﺘﻔﻖ ﺍﳊﻨﻔﻴﺔ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻭﺍﺣﺪﺓ ﳊﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﺠﻤﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﳍﻢ ﺭﺃﻱ ﰲ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ
ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﰲ ﻭﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ﳍﻢ ﺭﺃﻱ ﺁﺧﺮ ﰲ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﺑﻴﻨﺖ
.ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺍﻟﻔﺮﻉ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺃﺑﲔ ﻓﻴﻪ ﺭﺃﻱ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ﰲ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﲟﺸﻴﺌﺔ ﺍﷲ
ﺇﻥ ﻣﻨﻬﺞ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﰲ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﻳﺘﻤﺜﻞ ﰲ ﺃﺭﺑﻊ ﻃـﺮﻕ ﻋﻠـﻰ ﺍﻟﺘﺗﻴﺐ
) 1 )
ﺍﻟﺘﺎﱄ :
ﺍﻷﻭﱃ :ﺍﻟﻨﺴﺦ
ﻠﻢ ﺍﻟﺘـﺎﺭﻳﺦ ،ﻓﻴﻜﻮﻥﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻧﺼﺎﻥ ﺷﺮﻋﻴﺎﻥ ،ﻓﺄﻭﻝ ﻣﺎ ﻳﺒﺤﺚ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ ؛ ﻓﺈﻥ ﻋ
ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺪﻟﻴﻞ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﻟﻠﺪﻟﻴﻞ ﺍﳌﺘﻘﺪﻡ ،ﻭﺇﻥ ﱂ
.ﺍﻟﺘﻌﺎﺭﺽ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ،ﻭﻫﻲ ﺍﻟﺘﺟﺮﻴﺢ
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺘﺮﺟﻴﺢ
ﻳﻠﺠﺄ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ ،ﻭﺫﻟﻚ ﺑﺘﺟﺮﻴﺢ ﺃﺣﺪ ﺍﻟـﺪﻟﻴﻠﲔ ﻋﻠـﻰ ﺍﻵﺧﺮ ﺇﻥ
.ﺃﻣﻜﻦ ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﺣﺪ ﻃﺮﻕ ﺍﻟﺘﺟﺮﻴﺢ ﺍﻟﱵ ﺳﺄﻓﺮﺩ ﳍﺎ ﻓﺼﻼﹰ ﺧﺎﺻﺎﹰ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺈﺫﻥ ﺍﷲ
ﺇﺫﺍ ﺗﻌﺬﺭ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺟﺮﻴﺢ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﻓﻴﻠﺠﺄﻭﻭﻥ ﺇﱃ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻓﺈﻥ
ﻤﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ؛ ﻭﺫﻟﻚ ﺍﻟﺘﺴﺎﻗﻂ ﻫﻮ :ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﺩﻭ
.ﻟﺘﺴﺎﻭﻱ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻋﺪﻡ ﻭﺟﺮﻮﺩ ﻣﺰﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﻃﺮﻳﻘﺔ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ
ﻧﻘﻞ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﱪﺯﳒﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺴﻤﺎﺓ ) ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ
)
ﺍﻟﺸﺮﻋﻴﺔ ( ) ، 3ﻭﻟﻜﻨﻪ ﱂ ﻳﺬﻛﺮ ﻋﻦ ﺃﻱ ﺍﻟﻜﺘﺐ ﻧﻘﻞ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ،ﻭﺃﻧﺎ ﱂ ﺃﺟﺮﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﻜﺘﺐ
ﻠـﻢﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ .ﻭﺭﺃﻳﻬﻢ ﻛﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﱪﺯﳒﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﻫﻮ ﺗﻘﺪﱘ ﺍﻟﻨﺴﺦ ﺃﻭﻻﹰ ﺇﻥ ﻋ
)(1
- ﺍﻧﻈﺮ ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 13 ) -ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 411 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) / 236
- ( 2ﺍﳋﻀﺮﻱ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 351 ) . ) ،
)(2
- ﺍﻟﺘﻌﺎﺩﻝ ﻫﻮ :ﻋﺪﻡ ﻭﺟﺮﻮﺩ ﻣﺰﻳﺔ ﻟﺒﻌﺾ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﻷﺧﺮﻯ ،ﻭﳛﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺩﻝ ﺇﻣﺎ ﺑﺎﻟﺘﺴﺎﻗﻂ ،ﺃﻭ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻛﻤﺎ ﺳﻴﺘﻀﺢ ﺫﻟﻚ
.ﰲ ﻣﺒﺤﺚ ﺍﻟﺘﻌﺎﺩﻝ
)(3
. ( 177 / 1 ) -
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..33 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﱂ ﻧـﺴﺘﻄﻊ ﻣﻌﺮﻓـﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻫﻢ ﻳﺘﻔﻘﻮﻥ ﰲ ﺫﻟﻚ ﻣﻊ ﲨﻬﻮﺭ ﺍﳊ ﻨﻔﻴﺔ ،ﰒ ﺇﻥ ﱂ
ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﻓﻨﻠﺠﺄ ﺇﱃ ﳏﺎﻭﻟﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻭﻟﻮ ﻣﻦ ﻭﺟﺮﻪ ﺩﻭﻥ ﻭﺟﺮﻪ ،ﻷﻥ ﺇﻋﻤـﺎﻝ
.ﺍﻟﺪﻟﻴﻠﲔ ﺃﻭﱃ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺄﺣﺪﳘﺎ ﻭﺗﺮﻙ ﺍﻵﺧﺮ
ﻭﻫﻢ ﺑﺬﻟﻚ ﻗﺪ ﺧﺎﻟﻔﻮﺍ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ،ﻓﺠﻤﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﻳﻘﺪﻣﻮﻥ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻠﻰ ﺍﳉﻤﻊ ،ﻓﺈﻥ ﱂ
ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ ،ﻭﻫﻮ ﺇﻋﻤﺎﻝ ﺃﺣﺪ ﺍﻟـﺪﻟﻴﻠﲔ ﻳﺴﺘﻄﻊ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻳﻠﺠﺄﻭﻥ ﻋﻨﺪﺋﺬ
ﻭﺇﺳﻘﺎﻁ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﺗﻌﺬﺭ ﺍﻟﺘﺟﺮﻴﺢ ﻟﻌﺪﻡ ﻭﺟﺮﻮﺩ ﻣﺰﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍ ﻵﺧﺮ ؛ ﻓﻌﻨـﺪ ﺫﻟـﻚ
ﺗﺘﺴﺎﻗﻂ ﺍﻷﺩﻟﺔ ،ﻭﻧﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺃﺩﱏ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ ،ﻓﻬﺆﻻﺀ ﺍﻟﻔﺮﻳﻖ ﻣﺘﻔﻘﻮﻥ ﻣﻊ ﺑﺎﻗﻲ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﺘﺴﺎﻗﻂ ﻫﻮ ﺁﺧﺮ ﻃﺮﻳﻖ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ .ﻓﺘﻜﻮﻥ ﻃﺮﻳﻘﺘﻬﻢ ﻛﻤﺎ ﻳﻠﻲ :ﺍﻟﻨﺴﺦ ،ﺍﳉﻤﻊ ،
.ﺍﻟﺘﺮﺟﻴﺢ ،ﺍﻟﺘﺴﺎﻗﻂ
ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺃﻭﻝ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﳉﻤﻬﻮﺭ ﳊﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﺈﻥ ﺃﻣﻜﻦ ﺍﳉﻤـﻊ ﺑﻮﺟﺮـﻪ ﻣﻘﺒﻮﻝ ﺑﲔ
ﺍﳌﺘﻌﺎﺭﺿﺎﺕ ﻛﺎﻥ ﺍﳉﻤﻊ ﺃﻭﱃ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌـﺎﺭﺽ ؛ﻭﺫﻟـﻚ ﻷﻥ ﺍﻟﻌﻤـﻞ ﺑﺎﻟﺪﻟﻴﻠﲔ ﻣﻌﺎﹰ ﺃﻭﱃ
ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﻭﺍﺣﺪ ،ﻭﺇﻟﻐﺎﺀ ﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ
:ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﻨﺴﺦ
ﻠﻢ ﺗﺎﺭﻳﺦ ﻭﺭﻭﺩ ﺍﻷﺩﻟﺔ ،ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺘـﺄﺧﺮﺍﹰ ﻋـﻦ ﺍﻵﺧﺮﺇﺫﺍ ﺗﻌﺬﺭ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻋ
، .ﻛﺎﻥ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﻟﻠﻤﺘﻘﺪﻡ
:ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﺮﺟﻴﺢ
ﻳﻨﺘﻘـﻞ ﺍﳉﻤﻬـﻮﺭ ﺇﱃ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﻓﺤﻴﻨﺌﺬ ﺇﻥ ﺗﻌﺬﺭ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻭﱂ
.ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﳌﺘﻌﺎﺭﺿﺎﺕ
ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 364 ) -ﺍﻟﺪﲬﻴﺴﻲ :ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺄﻣﻮﻝ ﳌﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ) - ( 1 ) 543 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..34 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻟﺘﺴﺎﻗﻂ
ﻳﻌﻤﻞ ﺑﺄﻱﹴ ﺇﺫﺍ ﺗﻌﺬﺭﺕ ﺍﻟﻄﺮﻕ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﺈﻥ ﺍﻟﺪﻟﻴﻠﲔ ﻳﺘﺴﺎﻗﻄﺎ ،ﺃﻱ ﻻ
)
ﻤﺎ ﰲ ﺍﻟﺮﺗﺒﺔ 1 ) .ﻣﻦ ﺍﻟﺪﻟﻴﻠﲔ ﻭﻧﺄﺧﺬ ﺑﺪﻟﻴﻞ ﺩﻭ
ﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ﻛﺎﻥ ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻋ ﺃﻭﻻﹰ :ﻳﻘﺪﻡ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﻏﲑﻩ :ﻷﻧﻪ ﺇﺫﺍ ﻋ
ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺗﻜﻠﻔﺎﹰ ﰲ ﺇﻋﻤﺎﻝ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻫﺬﺍ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﻛﻞ ﺍﳊﻨﻔﻴﺔ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﺫﻟﻚ
.ﺧﻼﻓـﺎﹰ ﻟﻠﺠﻤﻬﻮﺭ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﻟﻨﺴﺦ
ﺛﺎﻧﻴﺎﹰ :ﻳﻘﺪﻡ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﻟﺘﺟﺮﻴﺢ ،ﺧﻼﻓﺎﹰ ﳉﻤﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻠﻰ ﺍﳉﻤﻊ ؛ ﻭﺫﻟﻚ
ﻷﻥ ﺍﻹﻋﻤﺎﻝ ﺃﻭﱃ ﻣﻦ ﺍﻹﳘﺎﻝ ،ﻓﺎﳉﻤﻊ ﻓﻴﻪ ﺇﻋﻤﺎﻝ ﻟﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ،ﻟﻜﻦ ﺍﻟﺘﺟﺮﻴﺢ ﻓﻴﻪ ﺇﻋﻤﺎﻝ ﻟـﺪﻟﻴﻞ
.ﻭﺍﺣﺪ ،ﻭﺇﺳﻘﺎﻁ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ ،ﻓﻴﻘﺪﻡ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﻟﺘﺟﺮﻴﺢ
ﺃ -ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ) ﺍﻟﻨﺴﺦ ،ﺍﻟﺘﺟﺮﻴﺢ ،ﺍﳉﻤﻊ ،ﺍﻟﺘﺴﺎﻗﻂ ( .ﺏ -ﻃﺮﻳﻘﺔ ﺑﻌﺾ ﺍ ﳊﻨﻔﻴﺔ
) ﺍﻟﻨﺴﺦ ،ﺍ ﳉﻤﻊ ،ﺍﻟﺘﺟﺮﻴﺢ ،ﺍﻟﺘﺴﺎﻗﻂ ( .ﺝ -ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ) ﺍﳉﻤﻊ ،ﺍﻟﻨﺴﺦ ،ﺍﻟﺘﺟﺮﻴﺢ ،
.ﺍﻟﺘﺴﺎﻗﻂ (
:ﺍﳌﻄﻠـﺐ ﺍﻟﺜﺎﱐ
· ·
·
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻣﻌﲎ ﺍﻟﻨﺴﺦ .ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺷﺮﻭﻁ ﺍﻟﻨﺴﺦ .ﺍﻟﻔﺮﻉ
.ﺍﻟﺜﺎﻟﺚ :ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺦ
.ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..36 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺃﺗﻨﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻣﻌﲎ ﺍﻟﻨﺴﺦ ﻟﻐﺔﹰ ﻭﺍﺻﻄﻼﺣﺎﹰ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ -:ﺃﻭﻻﹰ -ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ ﻟﻐﺔﹰ :
ﲑﻩ ،ﻭﺃﺑﻄﻠﻪ ،ﻭﺃﻗﺎﻡ ﺷﻴﺌﺎﹰ ﻣﻘﺎﻣـﻪ ،ﻳﻘـﺎﻝﻧﺴﺨﻪ ﲟﻌﲎ ﺃﺯﺍﻟﻪ ،ﻭﻏ
)
ﻨﻣٍﺮﻴﺑﺑﺨﺃﺃﻧﺍﺄﺎﺕﻬﻞﻧﻨﺴﺔﺃﺃﻭﻪّﻠ ﻦﺁﻳَ ﻣﺦﺃﻧﻨﺴﺎﻧﺴﺨﺖ ﺍﻟﺮﻳﺢ ﺁﺛﺎﺭ ﺍﻟﺪﻳﺎﺭ ،ﻭﻧﺴﺨﺖ ﺍﻟﺸﻤﺲ ﺍﻟﻈﻞ ؛ ﺃﻱ ﺃﺯﺍﻟﺘﻪ ،ﻭﻳﻘﺎﻝ ﻧﺴﺦ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ﺍﻵﻳﺔ ؛ ﺃﻱ ﺃﺯﺍﻝ ﺣﻜﻤﻬﺎ 1 ) .ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻣ
ﺃﻠﻢُﺃﺃﻥﺃﺗﻌﺎﻢُﺃﺃﻟﻬﺎﺍﺜَﻠﺃﺃﻭﻪّﻠﻬﻣ
ﻣﺎ ﻧﻨﺴﺦ ﰲ ﺍﻵﻳﺔ ﻣﻌﻨﺎﻫﺎ ،ﻣﺎ ﳕﺤﻮ ،ﺃﻭ ﻣﺎ ﻧﺒﺪﻝ ﻣﻦ ﺁﻳﺔ ﺑﺂﻳﺔ ﺃﺧﺮﻯ ،ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺰﻝ ﻣﻨﺠﻤﺎﹰ ،
ﺗﺒﻌﺎﹰ ﻟﻠﺤﻮﺍﺩﺙ ﻭﺍﻟﻈﺮﻭﻑ ،ﻓﺎﻵ ﻳﺎﺕ ﺗﺪﻭﺭ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻷﻣﺔ ،ﻓﻤﱴ ﻭﺟﺮﺪﺕ ﺍﳌﺼﻠﺤﺔ ﺑﻘﻲ ﺍﳊﻜﻢ ،
ﻓﺘﺎﺭﺓ ﺗﺒﻘﻰ ﺍﻵﻳﺔ ﻛﻤﺎ ﻫﻲ ؛ ﻷﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ،ﻭﺗﺎﺭﺓ ﻳﺬﻫﺐ ﻟﻔﻈﻬﺎ ﻭﻣﻌﻨﺎﻫـﺎ ،ﺃﻭ ﺃﺣـﺪﳘﺎ ،ﻓﺎﻟﻨﺴﺦ
ﺿﺮﻭﺭﻱ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﺧﺼﻮﺻﺎﹰ ﻋﻨﺪ ﺍﻷﻣﺔ ﺍﻟﻨﺎﺷﺌﺔ ﺑﺴﺒﺐ ﺗﻄﻮﺭﻫـﺎ ﺳـﺮﻳﻌﺎﹰ ،ﻭﺍﻟـﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻳﺘﺪﺭﺝ
) 3 )
ﻭﻳﻌﺎﰿ ﺗﺒﻌﺎﹰ ﻟﻠﻈﺮﻭﻑ ﻭﺍﻷﺣﻮﺍﻝ .
)
ﺛﺎﻧﻴﺎﹰ :ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ ﺍﺻﻄﻼﺣﺎﹰ :ﺭﻓﻊ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﲞﻄﺎﺏﹴ ﺷﺮﻋﻲﹴ ﻣﺘﺮﺍﺥﹴ ﻋﻨﻪ 4 ) .ﺷﺮﺡ
:ﺍﻟﺘﻌﺮﻳﻒ
ﺍﻟﺸﺮﻉ ) :ﺭﻓﻊ ( ﻫﻮ ﺇﺯﺍﻟﺔ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻭﺟﺮﻪ ﻟﻮﻻﻩ ﻟﺒﻘﻲ ﺛﺎﺑﺘﺎﹰ ) ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ( :ﺍﳊﻜﻢ ﻳﺸﻤﻞ ﺣﻜﻢ
،ﻭﺣﻜﻢ ﺍﻟﻌﻘﻞ ،ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ،ﻓﺘﻘﻴﻴـﺪﻩ
ﺷﺮﻋﻲﹴ ( ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﳜﺮﺝ ﺯﻭﺍﻝ ﺍﳊﻜﻢ ﺑﺎﳌﻮﺕ ،ﻭﺍﳉﻨﻮﻥ ،ﻭﺇﺧﺮﺍﺟﺮﻪ ﺑﺎﳌﻮﺕ ﻭﺍﳉﻨﻮﻥ ﻟﻴﺲ ) :ﲞﻄﺎﺏﹴ
.ﺑﻨﺴﺦ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻨﺴﺦ ﺇﻻ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ
ﻋﻨﻪ ( ﺃﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻨﺎﺳﺦ ﻣﺘﺄﺧﺮﺍﹰ ﻋﻦ ﺍﻟﺪﻟﻴﻞ ﺍﳌﻨﺴﻮﺥ ؛ ﻷﻧﻪ ﻟﻮ ﻛـﺎﻥ ﰲ ﻧﻔﺲ ) :ﻣﺘﺮﺍﺥﹴ
) 5 )
ﺍﻟﻮﻗﺖ ﻛﺎﻥ ﺑﻴﺎﻧﺎﹰ ﻭﺇﲤﺎﻣﺎﹰ ﳌﻌﲎ ﺍﻟﻜﻼﻡ .
)(2
- ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ ) 106 ) .
)(3
- ﺍﻧﻈﺮ ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 149 ) -ﺍﻟﻘﺎﲰﻲ :ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ) 1 / 218 ) -ﺣﺠﺎﺯﻱ :ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ ) ) 1 / 61
.
)(4
- ﺮﻓﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 176 ) -ﺍﻟﻘﻄﺎﻥ :ﻣﺒﺎﺣﺚ ﰲ ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 1 / 219 ) -ﺍﻟﺰﺭﻗﺎﱐ :ﻣﻨﺎﻫﻞ ﺍﻟﻌ
ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 232 ) .
)(5
- ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 1 / 219 ) -ﺍﻟﻘﻄﺎﻥ :ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 232 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..37 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺇﻥ ﻟﻠﻨﺴﺦ ﻋﺪﺓ ﺷﺮﻭﻁ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺎ ﻭﻫﻲ ﲬﺴﺔ :ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺍﳌﻨﺴﻮﺥ ﺷﺮﻋﻴﺎﹰ ﻻ ﻋﻘﻠﻴﺎﹰ
) 1 )
.
ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﺭﺗﻔﺎﻉ ﺍﳊﻜﻢ ﺧﻄﺎﺑﺎﹰ ﺷﺮﻋﻴﺎﹰ ﻣﺘﺍﺧﻴﺎﹰ ﻋﻦ ﺍﳋﻄﺎﺏ ﺍﳌﻨﺴﻮﺥ ﺣﻜﻤـﻪ ،ﻓﺈﻥ
) ( 2
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﺍﳌﺮﻓﻮﻉ . ﺍﳌﻘﺘﻥ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻻ ﻳﺴﻤﻰ ﻧﺴﺨﺎﹰ ،ﺑﻞ ﲣﺼﻴﺺ
) 3 )
ﺣﻜﻤﻪ ﻣﻘﻴﺪﺍﹰ ﺑﻮﻗﺖ ﻣﻌﲔ ،ﻭﺇﻻ ﻓﺎﳊﻜﻢ ﻳﻨﺘﻬﻲ ﺑﺎﻧﺘﻬﺎﺀ ﻭﻗﺘﻪ ،ﻭﻻ ﻳﻌﺪ ﻫﺬﺍ ﻧﺴﺨﺎﹰ .
ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺳﺦ ﻣﺜﻞ ﺍﳌﻨﺴﻮﺥ ﰲ ﺍﻟﻘﻮﺓ ،ﺃﻭ ﺃﻗﻮﻯ ﻣﻨﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺩﻭﻧﻪ ﰲ ﺍﻟﻘﻮﺓ ﻓـﻼ ﳚﻮﺯ ﺃﻥ
)
ﻳﻜﻮﻥ ﻧﺎﺳﺨﺎﹰ ؛ ﻷﻥ ﺍﻟﻀﻌﻴﻒ ﻻ ﻳﺰﻳﻞ ﺍﻟﻘﻮﻱ 4 ) .ﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﳚﻮﺯ ﻧﺴﺨﻪ ،ﻓﻼ ﻳﺪﺧﻞ
)
ﺃﺻﻞﹶ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ،ﻭﺇﳕـﺎ ﻳﻘﻊ ﺍﻟﻨﺴﺦ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻓﻘﻂ 5 ) .ﺍﻟﻨﺴﺦ
ﺿﺮﺑﺖ ﻣﺜﺎﻻﹰ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﻣﺜﺎﻻﹰ ﺁﺧﺮ ﻣﻦ ﺍﻟﺴﻨﺔ ﺃ -ﻓﻤﺜﺎﻝ ﺍﻟﻨﺴﺦ ﰲ ﻛﺘﺎﺏ ﺍﷲ :ﺁﻳﺔ
.ﻧـﺴﺨﺖ ﺑﺂﻳـﺔ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ، ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﳊﻮﻝ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﺮﻬـﺎ
: ﺟﺑﻬﻢُزﺍاﺔﻭﻪّﻠ ﱢ ﺃ
ﻟﻴﺻزﺍﺟﺎ ا ﻭﻪّﻠﻭﻪّﻠﺃﺃﺍﻭﻪّﻠﻥﺭﺃﺬ ﻳَﻨﻞﻜْﻢُﻭﻪّﻠ ﻣﻥ ﱠﻓﻮﻳَﻦﺃﺘﻮﺍﻟﱠﺬﻳَ ﻓﺎﻵﻳﺔ ﺍﳌﻨﺴﻮﺧﺔ ﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻪّﻠ ﺍ ﺑ
ﺍٍﺝﺮﺑﺇﺧﺮﺑﻝﺃﻏﻴﻮ ﺑﺇﺍﺃﻟﻰَﺍﺎﺤﺃﺘﺎﻋﻣ
)(6
:
ﻦﺼﺑﺑﺃﺄﻧﻞﻔﺴﺑزﺃﺘﺮﺍﺟاﺎﻭﻪّﻠﺃﺃﻳَﺍﻭﻪّﻠﻥﺭﺃﺬﻳَﻭﻪّﻠ
ﺮاﺍﺸﻭﻪّﻠﻋٍﺮﻬﺷﺃﺔ ﺃﺃﺃﺃﻌﺭﺑﺑﻬﻦ
)(7
ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻋﺪﺓ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﺮﻬﺎ ﺃﻥ ﺗﺒﻘﻰ ﰲ ﺍﻟﺪﺍﺭ ﺳﻨﺔﹰ ﻛﺎﻣﻠﺔﹰ ،ﻭﳍﺎ ﺍﻟﻨﻔﻘـﺔ ،ﻓﻨﺴﺨﺖ
ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺂﻳﺔ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮﹴ ﻭﻋﺸ ﺮﺍﹰ ﻓﺄﺻﺒﺤﺖ ﻋﺪﺓ ﺍﳌﺮﺃﺓ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﺮﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،
.ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺣﺎﻣﻼﹰ ﻓﻌﺪ ﺎ ﺃﻥ ﺗﻀﻊ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ
( ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3 / 164 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 792 ) -ﺍﻟﻘﻄﺎﻥ :ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) - ( 1
. ( 232
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3 / 164 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) ( 3 ) - 2 / 792 ) .ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) - ( 2 ) ) .
2 / 792
)(4
- .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ
)(5
- ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 792 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) ( 6 ) - 2 / 23 ) .ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 240 ) .
)(7
- ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 234 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..38 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ،ﻓﺰﻭﺭﻭﻫﺎ - " : -ﻋﻦ ﺍﺑﻦ ﺑﺮﻳﺪﺓ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻭ . …… " ﻴﺘﻜﻢ ﻋﻦ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ ﻓﻮﻕ ﺛﻼﺙ ،ﻓﺄﻣﺴﻜﻮﺍ ﻣﺎ ﺑﺪﺍ ﻟﻜﻢ
) ( 1
ﻰ ﺍﻟﻨﱯ - -ﺃﻭﻻﹰ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺣﺪﻳﺜﻮ ﻋﻬﺪ ﺑـﺎﻟﻜﻔﺮ ﻭﺍﻟـﺸﺮﻙ ،ﻓﺨﺎﻑ ﺃﻥ ﻗﺪ
ﻥﹶ ﳍـﻢ ،ﻭﻫـﺬﺍ ﻣـﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺳﻴﻠﺔ ﻟﻺﺷﺮﺍﻙ ،ﻭﳌﺎ ﺍﺳﺘﻘﺮ ﺍﻹ ﳝﺎﻥ ﰲ ﺍﻟﻘﻠـﻮﺏ ﹶﺃﺫ
ﻲ ﺍﻟﺮﺟﺮﺎﻝ ﻋﻦ ﺯﻳﺎﺭ ﺎ ،ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺯﻳﺎﺭﺓ ﺍﻟﱵ ﲡﻤﻊ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻭﻫﻮ ﺻﺮﻳﺢ ﰲ ﻧﺴﺦ
ﺎ ﲢﺮﻡ ﻟﻠﻨﺴﺎﺀ ؛ ﻷﻥ ﺍﳌﺮﺃﺓ ﺿﻌﻴﻔﺔ ﺍﻟﺘﺤﻤﻞ ،ﻗﻮﻳﺔ ﺍﻟﻌﺎﻃﻔﺔ ،ﻓﻼ ﺍﻟﻘﺒﻮﺭ ﺳﻨﺔ ﻟﻠﺮﺟﺮﺎﻝ ،ﻭﺍﻟﺮﺍﺟﺮﺢ ﺃ
ﺗﺘﺤﻤﻞ ﺃﻥ ﺗﺰﻭﺭ ﺍﻟﻘﱪ ،ﻭﺇﺫﺍ ﺯﺍﺭﺗﻪ ﺣﺼﻞ ﳍﺎ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻌﻮﻳﻞ ،ﻭﺭ ﲟﺎ ﺷﻖ ﺍﳉﻴﻮﺏ ،ﻭﻛـﺬﻟﻚ ﻓﺈﻥ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﺮﻳﺢ ﰲ ﻧﺴﺦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺩﺧﺎﺭ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻓﻤﻦ ﺷﺎﺀ ﺃﻥ
) 2 )
ﳝﺴﻚ ﺍﻟﻠﺤﻢ ﻓﻮﻕ ﺛﻼﺙ ﻓﻠﻴﻤﺴﻚ .
ﺇﻥ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ،ﻭﻫﻮ ﺍﻟﻨﺴﺦ ،ﻳﻌﺪ ﺃﻭﻝ ﻃﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﱂ ﺃﻃﻞ ﰲ ﺗﻔﺼﻴﻠﻪ ؛ - 1
.ﻷﻧﻪ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺳﻮﻗﻪ ﰲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ ،ﻭﻛﺘﺐ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ
- ﻭﻗﺪ ﺫﻛﺮﺕ ﻓﻴﻪ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺦ ﻟﻐﺔﹰ ﻭﻫﻮ ﺍﻹﺯﺍﻟﺔ ،ﻭﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ " :ﺭﻓﻊ ﺍﳊﻜـﻢ ﺍﻟـﺸﺮﻋﻲ ﲞﻄﺎﺏ
.ﺷﺮﻋﻲ ﻣﺘﺍﺥﹴ ﻋﻨﻪ " ،ﰒ ﺷﺮﺣﺖ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ
- ﻭﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮﺕ ﺷﺮﻭﻁ ﺍﻟﻨﺴﺦ ﺍﳋﻤﺴﺔ ﻭﻫﻲ ) :ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺍﳌﻨﺴﻮﺥ ﺷـﺮﻋﻴﺎﹰ ،ﻭﺃﻥ ﻳﻜﻮﻥ
ﺍﻟﻨﺎﺳﺦ ﺷﺮﻋﻴﺎﹰ ﻣﺘﺍﺧﻴﺎﹰ ﻋﻦ ﺍﳌﻨﺴﻮﺥ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﲑ ﻣﻘﻴﺪ ﺑﻮﻗـﺖ ،ﻭﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﻨﺎﺳـﺦ ﻣﺴﺎﻭﻳﺎﹰ
ﻟﻠﻤﻨﺴﻮﺥ ﰲ ﺍﻟﻘﻮﺓ ،ﺃﻭ ﺃﻗﻮﻯ ﻣﻨﻪ ،ﻭﺃﻥ ﻳﻘﻊ ﺍﻟﻨﺴﺦ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ( ،ﻭﺿﺮﺑﺖ ﻣﺜﺎﻟﲔ ﻋﻠﻴﻪ ،
.ﻣﺜﺎﻻﹰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﻣﺜﺎﻻﹰ ﻣﻦ ﺍﻟﺴﻨﺔ
)(1
- ﺭﺑﻪ ﻋﺰ ﻭﺟﺮﻞ ﰲ ﺯﻳﺎﺭﺓ ﻗﱪ ﺃﻣﻪ ،ﺡ 106 -ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 464ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ،ﺑﺎﺏ ) ) 36ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻨﱯ - -
. 977
)(2
- ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 7 / 46 ) -ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﲔ :ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ) 5 / 380 - 383 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..39 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ
ﱂ ﻳﻔﺮﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺪﺍﻣﻰ ﺍﳉﻤﻊ ﰲ ﻣﺒﺤﺚ ﻣﺴﺘﻘﻞ ،ﻭﻟﻜﻨﻬﻢ ﺫﻛـﺮﻭﻩ ﺿـﻤﻦ ﻣﻮﺿـﻮﻋﺎﺕ ﺍﻷﺻﻮﻝ ،
ﻭﺍﻟﺬﻳﻦ ﺃﻓﺮﺩﻭﺍ ﺍﳉﻤﻊ ﰲ ﻣﺒﺎﺣﺚ ﺧﺎﺻﺔ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﺪﺛﻮﻥ ،ﺃﻣﺜﺎﻝ ﺑﺪﺭﺍﻥ ﺃﰊ ﺍﻟﻌﻴـﻨﲔ ﺑﺪﺭﺍﻥ ﰲ
ﻛﺘﺎﺑﻪ ) ،ﺃﺩﻟﺔ ﺍﻟﺘ ﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ( ،ﻭﻋﺒﺪ ﺍ ﻴﺪ ﺍﻟﺴﻮﺳﻮﺓ ﰲ ﺭﺳﺎﻟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺍﳌﺴﻤﺎﺓ ) ﻣﻨﻬﺞ
.ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ (
ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺗﻄﺮﻗﺖ ﺇﱃ ﺗﻌﺮﻳﻒ ﺍﳉﻤﻊ ،ﻭﺑﻴﺎﻥ ﺷﺮﻭﻃﻪ ،ﻭﺗﻔﺼﻴﻞ ﻣﺮﺍﺗﺒﻪ ،ﻭﺻﻮﺭ ﺍﳉﻤﻊ
) )
ﺍﻷﻭﻝ :ﺍﳉﻤﻊ ﲟﻌﲎ ﺍﻟﻌﺰﻡ ) 1ﻗﺎﻝ ﺍﻟﻨﱯ - : " -ﻣﻦ ﱂ ﳚﻤﻊ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻼ ﺻﻴﺎﻡ ﻟﻪ " -
)
2 ) .ﺣﺪﻳﺚ ﺻﺤﻴﺢ 3 ) -ﺃﻱ ﻣﻦ ﱂ ﻳﻌﻘﺪ ﻭﻳﻨﻮﹺ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻼ ﺻﻴﺎﻡ ﻟﻪ
)
ﺍﻟﺜﺎﱐ :ﺍﳉﻤﻊ ﻫﻮ ﺍﻟﻀﻢ ،ﻭﲨﻊ ﲨﻌﺎﹰ ﺿﻢ ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾ ،ﻭﺍﳉﻤﻊ ﻫﻮ ﺗﺄﻟﻴﻒ ﺍﳌﺘﻔـﺮﻕ ،ﻭﲨـﻊ ﺍﻟﻘﻮﻡ ﻟﻌﺪﻭﻫﻢ ﺃﻱ ﺣﺸﺪﻭﺍ ﻟﻘﺘﺎﳍﻢ ) ، 4ﻗﺎﻝ
) 7 )
ﻭﻳﻘﺎﻝ ﳌﺰﺩﻟﻔﺔ ﲨﻊ ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﲡﺘﻤﻊ ﻓﻴﻪ ﺃﻳﻀﺎﹰ .
)
) 8
ﺛﺎﻧﻴﺎﹰ :ﺍﳉﻤﻊ ﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ :ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ﺃﻭ ﺑﻌﻀﻬﻤﺎ .
ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ " -:ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ " ﺃﻱ ﺃﻥ ﺍﳉﻤﻊ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺈﻋﻤﺎﻝ ﻛﻼ ﺍﻟـﺪﻟﻴﻠﲔ ،ﻭﺃﻥ ﻛﻞ
.ﺩﻟﻴﻞ ﻟﻪ ﺣﺎﻟﺔ ﺃﻭ ﺣﻜﻢ ﳜﺘﻠﻒ ﻋﻦ ﺍﳊﻜﻢ ﺍﻵﺧﺮ
" ﺃﻭ ﺑﻌﻀﻬﻤﺎ " :ﻫﺬﺍ ﻳﻜﻮﻥ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺘﺒﻌﺾ ،ﻓﻴﺜﺒﺖ ﺑﻌﺾ ﺍﳊﻜﻢ ﺩﻭﻥ ﺑﻌﺾ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻤﻞ
) 9 )
ﺑﺎﻟﺪﻟﻴﻠﲔ ﻭﻟﻮ ﻣﻦ ﻭﺟﺮﻪ ﺩﻭﻥ ﻭﺟﺮﻪ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﺟﺮﻴﺢ ،ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺑﺄﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ .
)(1
ﺍﻧﻈﺮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ) 224 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 69 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 72 ) -ﻣﺼﻄﻔﻰ -
ﻭﺁﺧﺮﻳﻦ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 155 ) .
)(2
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 372ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ،ﺑﺎﺏ ) ) 71ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﺼﻴﺎﻡ ،ﺡ - 2454 .
)(3
)(5
- ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﻣﻦ ﺍﻵﻳﺔ ) 173 ) .
)(6
- ﺍﻧﻈﺮ ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 430 ) -ﺍﻟﺴﻌﺪﻱ :ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ) 1 / 274 ) -ﺍﻟﺼﺎﺑﻮﱐ :ﺻﻔﻮﺓ ﺍﻟﺘﻔﺴﲑ 1 / ) ،
. ( 245
)(7
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ) 224 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) 639 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 69 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ
ﺍﻟﺼﺤﺎﺡ ) 72 ) .
)(8
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 215 ) . ، 3 / 214ﺍﻧﻈﺮ ﺍﻹﺳﻨﻮﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..41 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺜﺎﱐ ﻟﻠﺠﻤﻊ ﻭﻫﻮ ﺍﻟﻀﻢ ﻫﻮ ﺍﳌﻌﲎ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﻌﲎ ﺍﻻﺻـﻄﻼﺣﻲ ،ﻷﻥ ﲨـﻊ ﺍﻷﺩﻟﺔ ﻫﻮ ﺿﻢ
.ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻓﻨﻌﻤﻞ ﺑﻜﻠﻴﻬﻤﺎ
)
ﻳ ﺸﺘﻁ ﻟﻠﺠﻤﻊ ﲢﻘﻖ ﺛﻼﺛﺔ ﺷﺮﻭﻁ ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ - :ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ :ﺃﻥ ﻳﺜﺒﺖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ﻭﺷﺮﻭﻃﻪ
1 ) .ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺮﺍﺩ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﻓـﻼ ﻳﺼﺢ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻏﲑ ﺍﳌﺘﺴﺎﻭﻳﲔ ﻣﺜﻼﹰ
ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻥ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻻ ﻳﻌﻠﻢ ﺗﺄﺧﺮ ﺃﺣﺪ ﺍﳌﺘﻌﺎﺭﺿﲔ ﻋﻦ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﻋ
)
ﻟﻠﻤﺘﻘﺪﻡ ) ، 2ﻫﺬﺍ ﺣﺴﺐ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ،ﺃﻣﺎ ﺍﻟـﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠـﺔ ﻓﻬـﻢ ﻳﻘﺪﻣﻮﻥ ﺍﳉﻤﻊ
.ﻋﻠﻰ ﺍﻟﻨﺴﺦ
ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ﺻﺤﻴﺤﺎﹰ ،ﻭﻟﻜﻲ ﻳﻜﻮﻥ ﺍﳉﻤﻊ ﺻﺤﻴﺤﺎﹰ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻮﻓﺮ ﻓﻴﻪ ﺃﻣﺮﺍﻥ
:ﳘﺎ
)
ﺃﻥ ﻻ ﻳﺆﺩﻱ ﺍﳉﻤﻊ ﺇﱃ ﺑﻄﻼﻥ ﻧﺺ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ،ﺃﻭ ﺟﺮﺰﺀ ﻣﻨﻬﺎ - 1 3 ) .
ﻖﺍﻓﻭﻪّﻠﺮﻞﻜْﻢُﺍﺍﻟﻤَﺇ ﺑﺃﻟﻰَﻳَﺪﺃﺃﻳَﻭﻪّﻠ
ﲔ)( 4ﺒَﺍﺍﻟﺃﻜْﻌﺃﺃﺃﻠﻞﻜْﻢُﺭﺇ ﺑﺃﻟﻰَ ﻭﻪّﻠﺟﻞﻜْﻢُﻭﻪّﻠﺳﻮﺍﺍﺅﺑﺑﺮﺤﺴﺍﻣ ﺑ
ﻓﻴﺠﺐ ﻏﺴﻞ ) ،ﻜﻢﻭﺟﺮـﻮﻫ ( ﻓﻘﺮﺃ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ) ﺃﺭﺟﺮﻠﹶﻜﻢ ( ﺑﺎﻟﻨﺼﺐ ،ﺃﻱ ﻋﻄﻒ ) ﺃﺭﺟﺮﻠﹶﻜﻢ ( ﻋﻠﻰ
ﺭﺅﻭﺳ ( ﻋﻠﻰ ) ﻜﻢﺃﺭﺟﺮﻠ ( ﺑﺎﳉﺮ ،ﺃﻱ ﻋﻄﻔﻮﺍ ) ﻜﻢﺃﺭﺟﺮﻠ ( ﺟﺮﻠﲔ ﺇﱃ ﺍﻟﻜﻌﺒﲔ ،ﻭﻗﺮﺃ ﺍﻟﺸﻴﻌﺔﺍﻟﺮ
ﻝﹶ ﺍﻟﺸﻴﻌﺔ ﻗﺮﺍﺀﺓ ) ﺃﺭﺟﺮﻠﹶﻜﻢ ( ﺑﺎﻟﻨـﺼﺐ ﻋﻠﻰ ﺟﺮﻠﲔ ،ﻭﺃﹶﻭﻓﺎﻟﻔﺮﺽ ﻋﻨﺪﻫﻢ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﻟﺮ ) ،ﻜﻢ
ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺑﻌﻴﺪ ﻳﻠﻐﻲ ﺍﻟﻌﻤﻞ ﺑﺎﻵﻳﺔ ،ﻓﻴﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻏﲑ ﻣﻘﺒـﻮﻝ ،ﻭﺍﻟﺘﺄﻭﻳـﻞ ﺍﳌﻘﺒﻮﻝ ﺃﻥ ﻏﺴﻞ
) 5 )
ﺍﻟﺮﺟﺮﻠﲔ ﻓﺮﺽ ،ﻭﻗﺮﺍﺀﺓ ﺃﺭﺟﺮﻠﻜﻢ ﺑﺎﻟﻜﺴﺮ ﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﺮﻮﺍﺯ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﲔ .
)(9
- .ﻧﻔﺲ ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ ،ﻧﻔﺲ ﺍﻟﺼﻔﺤﺘﲔ
)(1
- .ﻟﻘﺪ ﺫﻛﺮﺕ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺷﺮﻭﻃﻪ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ
)2
)
( ﺍﻟﱪﺯﳒﻲ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ -
ﺍﻟﺴﻮﺳﻮﺓ :ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ) - ( 235 / 1 147 ) . ، 146
)3
)
،ﺍﻟﱪﺯﳒﻲ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ -
) . ( 222 / 1
)4
)
ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ :ﻣﻦ ﺍﻵﻳﺔ ) - 6 ) .
)5
)
ﺍﻟﻘﺮﻃﱯ :ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ) 6 / 91 - 95 ) -ﺍﺑﻦ ﺍﻟﻌﺮﰊ :ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ) - 2 / 576 -584 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..42 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻝﹶ ﺇﻟﻴﻪ ﺍﻟﻠﻔـﻆ ،ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻮﺿﻊ ﺍﻟﻠﻐﺔ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﹸﺃﻭ - 2
) 1 )
ﻣـﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﺘﻤﻠﻬﺎ ﺍﻟﻠﻔﻆ ﻧﻔﺴﻪ .
ﺇﻥ ﻟﻠﺠﻤﻊ ﺛﻼﺙﹶ ﻣﺮﺍﺗﺐ ،ﺣﺴﺐ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻓﻘﺪ ﻳﻜﻮﻥ ﺑﺈﻋﻤﺎﻝ ﺍﻟﺪﻟﻴﻠﲔ ﺃﻭ
:ﺑﻌﻀﻬﻤﺎ ،ﻭﺍﳌﺮﺍﺗﺐ ﺍﻟﺜﻼﺙ ﻫﻲ
- -ﺩﻟﻴﻠﻪ :ﺣﺪﻳﺚ ﻗﺘﺎﺩﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " -ﺃﻥ ﺭﺟﻠﲔ ﺍﺩﻋﻴﺎ ﺑﻌﲑﺍﹰ ﻋﻠﻰ ﻋﻬـﺪ ﺍﻟـﻨﱯ
)
ﻓﺒﻌﺚ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﺎﻫﺪﻳﻦ ،ﻓﻘﺴﻤﻪ ﺍﻟﻨﱯ - -ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﲔ " 3 ) - .ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ
)
ﺎ ﻣﻠﻜﻪ ،ﺍﻟﺸﻴﺨﲔ 4 ) -ﻭﻣﺜﺎﻟﻪ :ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﰲ ﻳﺪ ﺍﺛﻨﲔ ﺩﺍﺭ ،ﻓﺎﺩﻋﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃ
ﻭﺗـﺴﺎﻭﺕ ﺍﻟﺒﻴﻨﺘـﺎﻥ
ﺎ ﺗﻘﺴﻢ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﺎﻥ ؛ ﻷﻥ ﻳﺪ ﻛﻞ ﻣﻨﻬﻤﺎ ﺩﻟﻴﻞ ﻇﺎﻫﺮ ﻋﻠﻰ ﺛﺒـﻮﺕ ﺍﳌﻠـﻚ ،ﻭﺟﺮﻮﺩﺍﹰ ﻭﻋﺪﻣﺎﹰ ،ﻓﺈ
ﻭﺛﺒﻮﺕ ﺍﳌﻠﻚ ﻗﺎﺑﻞ ﻟﻠﺘﺠﺰﺋﺔ ﻭﺍﻟﺘﺒﻌﻴﺾ ،ﻭﳓﻜﻢ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﲜﺰﺀٍ ﻣﻦ ﺍﳌﻠﻚ ﲨﻌﺎﹰ ﺑﲔ ﺍﻟـﺪﻟﻴﻠﲔ
.ﻣﻦ ﻭﺟﺮﻪ ﺩﻭﻥ ﻭﺟﺮﻪ
ﺃﻣﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺗﺒﻌﻴﺾ ﺃﺣﻜﺎﻣﻬﺎ ﺃﻭ ﲡﺰ ﺋﺘﻬﺎ ،ﻣﺜﻞ ﺍﻟﻘﺘﻞ ،ﻭﺍﻟﻘﺬﻑ ،ﻓﻠـﻮ ﺍﺷـﺘﻙ ﺍﺛﻨﺎﻥ ﰲ
)
ﻛﺎﻣﻞ .ﺪﻓﻼ ﻳﺘﺠﺰﺃ ﺍﳊﻜﻢ ﺑﻴﻨﻬﻤﺎ ،ﻭﻟﻜﻦ ﻳﻘﺎﻡ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣ ﻗﺘﻞﹴ ﺃﻭ ﻗﺬﻑ
ﳛﺘﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ،ﻓﻴﺜﺒﺖ ﺑﻜﻞ ﻭﺍﺣﺪ ﺑﻌـﺾ 5 )ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﺘﻌﺪﺩ ﻛﻞ ﺣﻜﻢ ﻣﻦ ﺍﻟﺪﻟﻴﻠﲔ ؛ ﺃﻱ
)
ﺗﻠـﻚ ﺍﻷﺣﻜﺎﻡ 6 ) .ﻭﻣﺜﺎﻟﻪ :ﺃﺣﺎﺩﻳﺚﹸ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﻣﻦ ﲰﻊ ﺍﻟﻨﺪﺍﺀ ،
ﻭﺃﺣﺎﺩﻳﺚ ﺃﺧـﺮﻯ ﺗـﺪﻝ
ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻣﻨﻔﺮﺩﺍﹰ ،ﻓﺠﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﺎﺭﺿﺔ ﰲ ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻋﻠـﻰ
:ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
)(1
- ﺍﻟﺴﻮﺳﻮﺓ :ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ) 148 ) .
)(2
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 216 ) -ﺍﻟﻠﻜﻨﻮﻱ : :ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 407 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) 4 / 442 ) -ﺍﻹﺳﻨﻮﻱ
ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 241 ) .
)(3
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 548ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺑﺎﺏ ) ) 22ﺍﻟﺮﺟﺮﻠﲔ ﻳﺪﻋﻴﺎﻥ ﺷﻴﺌﺎﹰ ﻭﻟﻴﺴﺖ ﳍﻤﺎ ﺑﻴﻨﺔ ،ﺡ ( 4 ) - 3613 .ﺍﳊﺎﻛﻢ
: .ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ) ) 4 / 95ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ
)(5
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 216 ) .ﺍﻹﺳﻨﻮﻱ
)(6
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 216 ) .ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 407 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) 4 / 443 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..43 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺭﺟﻞ ﺃﻋﻤﻰ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؛ ﺇﻧﻪ - - ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﺃﺗﻰ ﺍﻟﻨﱯ - 1
ﻟﻴﺲ ﱄ ﻗﺎﺋﺪ ﻳﻘﻮﺩﱐ ﺇﱃ ﺍﳌﺴﺠﺪ ،ﻓﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﻥ ﻳﺮﺧﺺ ﻟﻪ ﻓﻴﺼﻠﻲ ﰲ ﺑﻴﺘﻪ ،ﻓﺮﺧﺺ ﻟﻪ ،
)
) 1
ﻓﻠﻤﺎ ﻭﱃ ﺩﻋﺎﻩ ﻓﻘـﺎﻝ " :ﻫـﻞ ﺗﺴﻤـﻊ ﺍﻟﻨـﺪﺍﺀ ﺑﺎﻟﺼـﻼﺓ ؟ " ﻗـﺎﻝ :ﻧﻌـﻢ ،ﻗﺎﻝ " :ﻓﺄﺟﺐ " .
)
ﻭﺣﺪﻳﺚ " ﻻ ﺻﻼﺓ ﳉﺎﺭ ﺍﳌﺴﺠﺪ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ " -ﺣﺪﻳﺚ ﺻﺤﻴﺢ - 2 2 ) -
ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻣﻨﻔﺮﺩﺍﹰ :ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ
) 3 )
ﺍﷲ - -ﻗﺎﻝ " :ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺃﻓﻀﻞ ﻣﻦ ﺻﻼﺓ ﺃﺣـﺪﻛﻢ ﻭﺣـﺪﻩ ﲞـﻤﺴﺔ ﻭﻋﺸـﺮﻳﻦ ﺟﺰﺀﺍﹰ "
.ﻓﻘﺪ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺻﻼﺓ ﺍﻟﺮﺟﺮﻞ ﻣﻨﻔﺮﺩﺍﹰ ﻣﻊ ﺍﻟﻨﻘﺺ ﰲ ﺍﻷﺟﺮﺮ
ﻭﻃﺮﻳﻘﺔ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺪﻟﻴﻠﲔ :ﺃﻥ ﺍﻷﻣﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻟﻴﺲ ﻟﻠﻮﺟﺮـﻮﺏ ،ﻭﻟﻜﻨـﻪ ﻟﻠﻨﺪﺏ ،
ﻓﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ،ﻓﺎﳋﱪ ﺍﻷﻭﻝ ﳛﺘﻤﻞ ﻧﻔﻲ ﺍﻟﺼﺤﺔ ،ﻭﻧﻔﻲ ﺍﻟﻜﻤﺎﻝ ،ﺃﻭ ﻧﻔـﻲ ﺍﻟﻔﻀﻴﻠﺔ ،
)
ﺤﻤﻞ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻔﻀﻴﻠﺔ 4 ) .ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺜﺒﺘﺎﹰ ﳊﻜﻢ ﰲ ﻓﻴ
) 5 )
ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ ،ﻓﻴﻮﺯﻉ ﺍﻟﺪﻟﻴﻼﻥ ﻋﻠﻴﻬﺎ ،ﻭﳛﻤﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺑﻌﺾ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ .
ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻗﺎﻝ - : " -ﺃﻻ ﺃﺧﱪﻛﻢ ﲞﲑ ﺍﻟﺸﻬﺪﺍﺀ ! ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺸﻬﺎﺩﺗﻪ ﻗﺒﻞ ﺃﻥ
) 6 )
ﻳﺴﺄﳍﺎ "
ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺭﻭﺍﻩ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍ ﳊﺼﲔ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ - " …. -ﰒ ﻳﻜـﻮﻥ ﺑﻌﺪﻫﻢ
) ( 7
… " ﻗﻮﻡ ﻳﺸﻬﺪﻭﻥ ﻭﻻ ﻳﺴﺘﺸﻬﺪﻭﻥ
)(1
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 312ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺮﺪ ،ﺑﺎﺏ ) ) 43ﳚﺐ ﺇﺗﻴﺎﻥ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻣﻦ ﲰﻊ ﺍﻟﻨﺪﺍﺀ ،ﺡ 255 - 653 .
)(2
- ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) ، 3 / 57ﻛﺘﺎﺏ ﺍﻟﺼﻼ ﺓ ،ﺑﺎﺏ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﺗﺮﻙ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻏﲑ ﻋﺬﺭ -ﺍﳊﺎﻛﻢ :ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ
.ﺍﻟﺼﺤﻴﺤﲔ ) ) ، 1 / 246ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﻣﻦ ﲰﻊ ﺍﻟﻨﺪﺍﺀ
)(3
- ) ( 4
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 310ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺮﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 42ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ،ﺡ - 245 - 649 .
ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 3 / 131 - 137 ) .
)(5
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) ( 6 ) - 3 / 217 ) .ﺳﻴﻖ : ﺍﻟﺮﺍﺯ ﻱ :ﺍﶈ ﺼﻮﻝ ) 5 / 407 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) 4 / 443 ) -ﺍﻹﺳﻨﻮﻱ
ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 10 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..44 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﲝﻤﻞ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺣﻖ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﺍﳊـﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺣﻖ
) 1 )
ﺍﻟﺒﺸﺮ .
) )
ﺍﻟﺒﻨﺪ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﻌﺎﻡ ) 2ﻭﺍﳋﺎﺹ 3 ):ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ،ﻭﻛﺎﻥ ﻛـﻞ ﻭﺍﺣـﺪ ﻣﻨﻬﻤﺎ
) 4 )
ﻋﺎﻣﺎﹰ ﻣﻦ ﻭﺟﺮﻪ ،ﻭﺧﺎﺻﺎﹰ ﻣﻦ ﻭﺟﺮﻪ ﻓﻴﺒﲎ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ :
ﻦ ) ( 5ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇﺑﻟﱠﻣ ﺍﺃﺘﻴﻟﺧﻦﻞﻴﺑﻮﺍﺍﻌﻤَﺃﺃﻥﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻪّﻠﺃﺗﺠ
ﺖﻤَﺃﻠﺃﻜْﺃﺃﻳَـﺎ ﻣ ﺑ
) ( 6
ﺎﻧﻞﻜْﻢُ.
:ﻭﺟﺮﻪ ﺍﻟﺪﻻﻟﺔ
ﻭﺍﺣﺪ ،ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﺑﺎﺣﺖ ﻭﻁﺀ ﺍﻷﺧـﺘﲔ ﺇﺫﺍ ﻛﺎﻧﺘﺎ ﻓﺎﻵﻳﺔ ﺍﻷﻭﱃ ﺣﺮﻣﺖ ﻧﻜﺎﺡ ﺍﻷﺧﺘﲔ ﰲ ﺁﻥ
ﺘﲔ ﳑﻠﻮﻛﺘﲔ ،ﻓﺠﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﻵﻳﺘﲔ ،ﻓﻜﺎﻧﺖ ﺁﻳﺔ ﲢﺮﱘ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﳐﺼـﺼﺔ ﻵﻳﺔ ﻭﻣﺎ ﹶﺃﻣ
)
) 7
ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ .
:ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ
ﻐﺑﺮ ﻟ
ﺍ) ( 8ﻞﱠﺃﻴﻟ ﺎﻞﺃﻫْﻣ ﺨﺑﺰَﻳَﺑﺮﻭﻪّﻠﺍﺍﻟﻨﻢُمﺃﻟﺤﺍﺍﻟﺪﻭﻪّﻠﺃﺘﻞﺔﻭﻪّﻠﻴﺍﺍﻟﻤَﻞﻜْﻢُﻋﺃﻠﻴﺖﻣﺮ ﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺣ
ﻣﻊ ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﹸﺃﺣﻠﺖ ﻟﻨـﺎ ﻣﻴﺘﺘﺎﻥ
) 9 )
ﻭﺩﻣﺎﻥ ؛ ﻓﺄﻣﺎ ﺍﳌﻴﺘﺘﺎﻥ ﻓﺎﳊﻮﺕ ﻭﺍﳉﺮﺍﺩ ،ﻭﺃﻣﺎ ﺍﻟﺪﻣﺎﻥ ﻓﺎﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ "
)
-
) 10
ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
)(7
- ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 10.
)(1
- ﺍﻟﺒﺪﺧﺸﻲ :ﻣﻨﺎﻫﺞ ﺍﻟﻌﻘﻮﻝ ) 3 / 215 ) .
)(2
- ﺍﻟﻌﺎﻡ ﻫﻮ ﻛﻼﻡ ﻣﺴﺘﻐﺮﻕ ﳉﻤﻴﻊ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ [ .ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 8 ) ] .
)(3
- ﺿﻊ ﳌﻌﲎ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻧﻘﻄﺎﻉ ﺍﳌﺸﺎﺭﻛﺔ ﻭﻛﻞ ﺍﺳﻢ ﻭﺿﻊ ﳌﺴﻤﻰ ﻣﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ [ ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﳋﺎﺹ ﻫﻮ ﻛﻞ ﻟﻔﻆ ﻭ
ﺍﻷﺳﺮﺍﺭ ) 1 / 49 ) ] .
)(4
- )
ﺍﻧﻈﺮ ﺍﻟﺴﻤﻌﺎﱐ :ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺍﻷﺻﻮﻝ ) 324 )-ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 411 )- ، 5 / 410ﺍﻟﺸﺎﻃﱯ :ﺍﳌﻮﺍﻓﻘﺎﺕ ) - 4 / 8 -11 ) .
( 5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) 23 ) .
)(6
- ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) 24 ) .
)(7
- ﺍﻧﻈﺮ ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) ( 8 ) - 5 / 411 ) .ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 3 ) .
)(9
- ﺍﺑﻦ ﻣﺎﺟﺮﺔ :ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) 557ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ ،ﺑﺎﺏ ) ) 31ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ ،ﺡ 3314 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..45 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺃﺣﻞ ﻣﻦ ﺍﳌﻴﺘﺔ
ﻓﺎﻵﻳﺔ ﻗﺪ ﺣﺮﻣﺖ ﺍﳌﻴﺘﺔ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ ،ﻭﺣﺮﻣﺖ ﺍﻟﺪﻡ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻪ ،ﻭﺍﳊﺪﻳﺚ ﱠ
ﻭﺃﺣﻞ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﻧﻮﻋﲔ ،ﻭﳘﺎ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ .ﻓﺠﻤﻊ ﺍﻟﻌﻠﻤـﺎﺀ
ﻧﻮﻋﻴﲔ ،ﻭﳘﺎ ﺍﻟﺴﻤﻚ ﻭﺍﳉﺮﺍﺩ ،ﱠ
ﺑﲔ ﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺨﺼﻴﺺ ،ﻓﻴﻜﻮﻥ ﺍﳊﺪﻳﺚ ﳐﺼﺼﺎﹰ ﻟﻶﻳﺔ ،ﻓﺎﳌﻴﺘﺔ ﳏﺮﻣﺔ ﺇﻻ ﺍﻟﺴﻤﻚ
)
ﻭﺍﳉﺮﺍﺩ ،ﻭﺍﻟﺪﻡ ﳏﺮﻡ ﺇﻻ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ 1 ) .ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﻣﺎ ﺭﻭﺍﻩ ﺟﺮﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﻗﺎﻝ :ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻓﻴﻤﺎ ﺳﻘﺖ
) )
ﻘﻲ ﺑﺎﻟﺴﺎﻧﻴﺔ ﻧﺼﻒ ﺍﻟﻌﺸﺮ " ) 2ﺍﻟﺴﺎﻧﻴﺔ ﻫﻲ :ﺍﻟﺴﺎﻗﻴﺔ ) 3ﺎﺭ ﻭﺍﻟﻐﻴﻢ ﺍﻟﻌﺸﺮ ،ﻭﻓﻴﻤﺎ ﺳﺍﻷ
ﻣﻊ ﻣﺎ ﺭﻭﺍﻩ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻦ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﲬﺴﺔ ﺃﻭﺳﻖﹴ ﺻـﺪﻗﺔ ،ﻭﻻ
)
ﺻﺪﻗﺔ ،ﻭﻻ ﻓﻴﻤﺎ ﺩﻭﻥ ﲬﺲ ﺃﻭﺍﻕﹴ ﺻﺪﻗﺔ " ) 4ﺃﻭﺳﻖ ﲨـﻊ ﻭﺳـﻖ ﻓﻴﻤﺎ ﺩﻭﻥ ﲬﺲ ﺫﻭﺩ
) 5 )
ﻭﺍﻟﻮﺳﻖ ﺳﺘﻮﻥ ﺻﺎﻋﺎﹰ ،ﺍﻟﺬﻭﺩ :ﺍﻹﺑﻞ
ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺩﻝ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺰﺭﻭﻉ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ،ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻟﺜـﺎﱐ ﻋﻠﻰ ﻋﺪﻡ
ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺃﻗﻞ ﻣﻦ ﲬﺴﺔ ﺃﻭﺳﻖ ،ﻓﺠﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ،ﺑﺄﻥ ﺍ ﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﳐﺼﺺ
) 6 )
ﻟﻠﺤﺪﻳﺚ ﺍﻷﻭﻝ ،ﻓﻼ ﲡﺐ ﺍﻟﺰﻛﺎﺓ ﰲ ﺃﻗﻞ ﻣﻦ ﲬﺴﺔ ﺃﻭﺳﻖ ﻣﻦ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ .
ﺇﻥ ﻟﻠﻤﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﺃﻗﺴﺎﻣﺎﹰ ،ﻭﻟﻜﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ﺣﻜﻢ ﺧﺎﺹ ﺑﻪ ،ﻟﺬﻟﻚ ﺫﻛﺮﺕ ﺃﻗﺴﺎﻡ ﺍﳌﻄﻠـﻖ
ﻭﺍﳌﻘﻴﺪ ،ﻣﻊ ﺫﻛﺮ ﺣﻜﻢ ﻛﻞ ﻗﺴﻢ ﻣﻦ ﺣﻴﺚ :ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺃﻡ ﻻ ؟
ﺠﺪﻟﱠﻢُﻦﻳَﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺃﻥ ﻳﺘﺤﺪ ﺍﻟﺴﺒﺐ ﻭﺍﳊﻜﻢ :ﻛﺎﻟﺼﻴﺎﻡ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ،ﺟﺮﺎﺀ ﻣﻄﻠﻘـﺎﹰ ﰲ ﺍﻟﻘـﺮﺍﺀﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﻓﻤَ
ﺎﻴﺛﻼﺃﻓﺼ ﺑ
)
.ﻭﺟﺮﺎﺀ ﻣﻘﻴﺪﺍﹰ ﺑﺎﻟﺘﺘﺎﺑﻊ ﰲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ) ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ () ﻠﺃﺍﻔﻞﺘﻢُﺍ 9ﻞﻜْﻢُﳝﺣﺑﺇذ ﺃ
ﺃةﺭﺎﻧ ﻚﺃﻛَ ﱠﻔﺎٍﺎمﺃذﻟم ﺃﺛﺔﺃﺃﻳَ
) ( 10
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) 2
ﺡ ( 232 / 2679 .
)(1
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 467ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ) ) 1ﻣﺎ ﻓﻴﻪ ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ،ﺡ - 7 - 981 .
)(3
)(4
)
– ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 129 ) . ، 392
)6
)
ﺍﻧﻈﺮ ﺍﻟﺴﻤﻌﺎﱐ :ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ) - 324
).
)7
)
ﺍﳌﻄﻠﻖ ﻫﻮ :ﺍﳌﺘﻨﺎﻭﻝ ﻟﻮﺍﺣﺪ ﻻ ﺑﻌﻴﻨﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺣﻘﻴﻘﺔ ﺷﺎﻣﻠﺔ ﳉﻨﺴﻪ [ .ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) - 2 / 101 ) ] .
)8
)
ﺍﳌﻘﻴﺪ ﻫﻮ :ﺍﳌﺘﻨﺎﻭﻝ ﳌﻌﲔ ،ﺃﻭ ﻏﲑ ﻣﻌﲔ ﻣﻮﺻﻮﻑ ﺑﺄﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺸﺎﻣﻠﺔ ﳉﻨﺴﻪ [ ﺍﺑﻦ ﻗﺪﺍﻣـﺔ :ﺭﻭﺿـﺔ ﺍﻟﻨﺎﻇـﺮ ﻭﺟﺮﻨـﺔ ﺍﳌﻨﺎﻇـﺮ -
) . [ ( 102 / 2
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..46 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﳛﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ؛ ﻷﻥ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻮﺟﺮﺐ ﺍﳌﺘﻨﺎﻓﻴﲔ ،ﻓﻼ ﳚﺰﺉ ﰲ ﺍﻟﺘﻜﻔﲑ ﻋﻦ ﺍﻟﻴﻤﲔ
)
ﺑﺎﻟﺼﻮﻡ ﺇﻻ ﺍﻟﺘﺘﺎﺑﻊ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ 1 ) .ﻭﻣﺜﺎﻟﻪ :ﺗﻌﺎﺭﺽ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻣﻮﺳﻰ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ
) 3 ) )
ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻻ ﻧﻜـﺎﺡ ﺇﻻ ﺑﻮﱄ " 2 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
)
ﺪ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ " ﺮﺷﻣﻊ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ " :ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ﻣ
) 5 )
4 ) -ﺣﺪﻳﺚ ﺣﺴﻦ -
ﺤﻤـﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺃﻃﻠﻖ ﺍﻟﻮﱄ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻗﻴﺪ ﺍﻟﻮﱄ ﺑﺄﻥ ﻳﻜﻮﻥ ﺭﺍﺷﺪﺍﹰ ،ﻓﻴ
)
ﺍﳌﻘﻴﺪ ﻻﲢﺎﺩ ﺍﻟﺴﺒﺐ ﻭﺍﳊﻜﻢ ،ﻓﻴﺸﺘﻁ ﰲ ﺍﻟﻮﱄ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺷﺪﺍﹰ 6 ) .ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺘﺤﺪ
ﺍﻟﺴﺒﺐ ﻭﳜﺘﻠﻒ ﺍﳊﻜﻢ :ﻛﻄﻬﺎﺭﺓ ﺍﻷﻳﺪﻱ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺘﻴﻤﻢ ،ﺣﻴﺚ ﻗﻴﺪ
ﺮﺇﺑﺃﻟﻰَﺍﺍﻟﻤَﻞﻜْﻢُﻳَﻢُﺪﺃﺃﻳَﻞﻜْﻮﻫْﻭﻪّﻠﺟﻞﻠﻮﺍﺍﻭﻪّﻠﻓﺎﺍﻏﺴ ﻼةﺍﻟﺼﻞﺘﻢُﺇﺑﺃﻟﻰَ ﻮﺍﺍﺇﺑﺃذﺍﻞﻗﻤَﻨ ﻳَﻦﺁﻣﺎﺃﺃﻳَﻬﺎﺍﻟﱠﺬﻏﺴﻞ ﺍﻷﻳﺪﻱ ﰲ ﺍﻟﻮﺿﻮﺀ ﺑﺄﻧﻪ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳَ
ﻖ ) ( 7ﺍﻓ
ﺑ
:
ﻃﻴﻌﺻﻮﺍﺍﻤَﻤَ ﻭﺃﻃﻠﻖ ﺍﳌﺴﺢ ﰲ ﺍﻟﺘﻴﻤﻢ ﰲ ﻧﻔﺲ ﺍﻵﻳﺔﺃﻓﺃﺘﻴ
ﻳَﻞﻜْﻢُﺪ ﺃﺃﻳَﻞﻜْﻢُﻭﻪّﻠﻮﻫْﻮﺍﺍﺟﺑﺑﻮﺤﺎﺴﺒَﺍﺃﻓﺎﻣﻴﺪ ﺃ
ﻓﻬﻞ ﳛﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺃﻡ ﻻ ؟ ﻓﻴﺘﻀﺢ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺑﻴﺎﻥ ﺣﻜﻢ ﲪﻞ ـﻪ) ( 8ﻨﻣ
.ﺍﳌﻄﻠـﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺇﺫﺍ ﺍﲢﺪ ﺍﻟﺴﺒﺐ ﻭﺍﺧﺘﻠﻒ ﺍﳊﻜﻢ
)
ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻘﺴﻢ :ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻘﺴﻢ 1 --:ﺫﻫﺐ ) ﺍﻟﺸﺎﻓﻌﻴﺔ ( ) 9ﺇﱃ ﲪﻞ
ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ؛ ﻭﺫﻟﻚ ﻻﲢﺎﺩ ﺍﻟـﺴﺒﺐ ،ﻭﺇﻥ ﺍﺧﺘﻠـﻒ ﺍﳊﻜﻢ
)(2
)(3
)(9
)(4
)(1
)(5 ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭ ﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 103 ) .
)(6
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 316ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 20ﰲ ﺍﻟﻮﱄ ،ﺡ 2085 .
)(7
)(8
)
.ﺫﻫﺐ ) ﺍﳊﻨﺎﺑﻠﺔ ( ) 10ﺇﱃ ﺃﻥ ﺍﳌﻄﻠﻖ ﻻ ﳛﻤﻞ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ؛ ﻭﺫﻟﻚ ﻻﺧﺘﻼﻑ ﺍﳊﻜﻢ - 2
ﺭﺃﻱ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﻫﻮ ﻋﺪﻡ ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﻓﻼ ﻳﻠﺰﻡ ﻋﻨﺪ ﺍﻟﺘﻴﻤﻢ ﺇﻳﺼﺎﻝ ﺍﻟﺘﺍﺏ ﺇﱃ ﺍﳌﺮﻓﻖ ؛ ﻭﺫﻟﻚ
ﻞﹶ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﺄﺣﻜﺎﻡ ﺍﻟﻮﺿﻮﺀ ﲣﺘﻠـﻒ ﻋﻦ ﺃﺣﻜﺎﻡﻷﻥ ﺍﳊﻜﻢ ﳜﺘﻠﻒ ،ﻓﺎﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻓﹶﺼ
ﺍﻟﺘﻴﻤﻢ ،ﻭﺍﻟﺘﻴﻤﻢ ﺟﺮﺎﺀ ﺭﺧﺼﺔ ﻋﻨﺪ ﻓﻘﺪ ﺍﳌﺎﺀ ،ﻓﻬﻮ ﻟﺮﻓﻊ ﺍﳊﺮﺝ ﻋﻦ ﺍﻷﻣـﺔ ،ﻓﺘﺨﺘﻠـﻒ ﺃﺣﻜﺎﻣﻪ ﻋﻦ ﺃﺣﻜﺎﻡ
.ﺍﻟﻮﺿﻮﺀ
ﺃﻛَﺎﻥﺎﻣ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺘﺤﺪ ﺍﳊﻜﻢ ﻭﳜﺘﻠﻒ ﺍﻟﺴﺒﺐ .ﻭﺫﻟﻚ ﻛﻌﺘﻖ ﺍﻟﺮﻗﺒﺔ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻔﻲ ﻛﻔـﺎﺭﺓ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺟﺮﺎﺀﺕ ﺍﻟﺮﻗﺒﺔ ﻣﻘﻴﺪﺓ ﺑﺎﳌﺆﻣﻨﺔ ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﻪّﻠ
ﻦﻳَﻤَﻣﻟ ﻄاﺌـﺎ ـﺎ ﺇﺑﻟﱠﺧﺆﻨﻣﻣﺃﺃﻥﺍﻘﻞﺘﺃﻞﺆ ٍ ﺃ
ﻦـﺎﻫْﺍﻟﺬ ﻭﺟﺮﺎﺀﺕ ﺍﻟﺮﻗﺒﺔ ﻣﻄﻠﻘﺔ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ .ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﻪّﻠ ﺔ) ( 1ﻨﺆﻣﻣﺔﺃﻗﺒَﺭﺑﺮﻳَﺮﻄﺃﻓﺃﺘﺤاﺌﺎ ﺎﺆﻨﺧﻣﻣﺃﻗﺃﺘﺃﻞﻦﻣﻭﻪّﻠ
ﻭﻪّﻠﻥﻟﻮﺩُﻌﻳَﺑﻬﻢُﺎﺋﻞﺛﻢُﻦ ﱢﻧﺴﻣﻭﻪّﻠﻥﺮﻈﻳَﻳَ ﺃ
ﺎﻤَ
ﺍﺑﺑﺎﻟﻠﱠﻞﺬﻞﻛَﻢُﺆﺃﻟﺍﺧﻳَ : ﻭﻛﺬﻟﻚ ﺟﺮﺎﺀﺕ ﺍﻟﺮﻗﺒﺔ ﻣﻄﻠﻘﺔ ﺃﻳﻀﺎﹰ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ
ﺑﻮﻐﺍ ﻟ
ﻃﻌﺎﻥﺃﻓﺃﻜْ ﱠﻔﺎﻤَﺍﻟ ﱠﻘﺪ ﱡﺗﺃﻢُﻳَﻋﺎﺆﻞﺬﻞﻛَﻢُﺑﺑﻤَﻦﺍﺧﻳَﺃﻟـﻜْﻞﻜْﻢُﻭﻪّﻠﺎﻧﻤَﻲﻓﺃﺃﻳَ ﻓﻘﺪ ﺍﲢﺪ ﺍﳊﻜﻢ ﻭﻫﻮ ﻭﺟﺮﻮﺏ ﲢﺮﻳﺮ ﺭﻗﺒـﺔ ﰲ ـﺔ) ( 3ﺃﻗﺒَﺭﺑﺮﻳَـﺮﺃﺃﻭﻪّﻠﺃﺗﺤﻢُﻞﺗﻬﻮﺃﺃﻭﻪّﻠـﺴـﻴﻞﻜْﻢُﻛَﻠﻮﻥـﺎ ﻞﺗ ﺍ
ﻄﻌﻤَﺃﺃﻫْ ﻣ ـﻂﺳـﻦﺃﺃﻭﻪّﻠ ﻣﲔﺎﻛَـﺴﻣةﺮـﺸمﺎﻋﻞﺗﻪﺭﺇ ﺑ ﺍ
ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﺧﺘﻠﻒ ﺍﻟﺴﺒﺐ ؛ ﻷﻧﻪ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻈﻬﺎﺭ ،ﻭﰲ ﺍﻟﺜﺎﻟﺜﺔ ﺍﳊﻨﺚ ﰲ
.ﺍﻟﻴﻤﲔ
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ﺇﱃ ﺭﺃﻳﲔ 1 --:ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ :ﺃﻧﻪ ﻻ ﳛﻤﻞ
ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺇﻻ ﺑﺪﻟﻴﻞ ،ﻓﻴﺠﻮﺯ
) 4 )
ﺇﻋﺘﺎﻕ ﺍﻟﺮﻗﺒﺔ ﺍﻟﻜﺎﻓﺮﺓ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻴﻤﲔ .
ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) ( 1 ) - 2 / 108 ) .ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) - ( 10 ) 92 ) .
)(2
ﺳﻮﺭﺓ ﺍ ﺎﺩﻟﺔ :ﻣﻦ ﺍﻵﻳﺔ ) -3 ) .
ﻭﺫﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ :ﺃﻧﻪ ﳛﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ،ﻓﻼ ﲡﺰﺉ ﺍﻟﺮﻗﺒﺔ ﺍﻟﻜـﺎﻓﺮﺓ ﰲ - 2
) 1 )
ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻴﻤﲔ .
:ﻭﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ
ﻫﻮ ﺭﺃﻱ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ؛ ﻷﻥ ﺍﻟﺮﻗﺒﺔ ﺍﳌﺆﻣﻨﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﺓ ،ﻭﻫﺬﺍ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻣﻘﺎﺻﺪ
.ﺍﻟﺸﺮﻳﻌﺔ
ﻭﻣﺜﺎﻟﻪ :ﻛﺎﻟﻴﺪ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺴﺮﻗﺔ ،ﻓﻘﻴﺪﺕ ﺍﻟﻴﺪ ﰲ ﺍﻟﻮﺿﻮﺀ ﺑﻐﺴﻠﻬﺎ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ
ﻖ ،( ( 2ﻭﺃﻃﻠﻘﺖ ﰲ ﺍﻟﺴﺮﻗﺔ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﻪّﻠ ﺍﻓ ﺮﻞﻜْﻢُﺍﺍﻟﻤَﺇ ﺑﺃﻟﻰَﻳَﺪﻞﻜْﻢُﺃﺃﻳَﻮﻫْﻭﻪّﻠﺟ ﻭﻪّﻠﻞﻠﻮﺍﺍﻓﺎﺍﻏﺴﻼةﺍﻟﺼﻞﺘﻢُﺇ ﺑﺃﻟﻰَ ﻮﺍﺍﺇ ﺑﺃذﺍﻞﻗﻤَﻨﻳَﻦﺁﻣﺎﺎﺍﻟﱠﺬﻬﺃﺃﻳَﻳَ:
ﺴﺃﻗﻞﺔ ﺑﺎﺭﻭﻪّﻠﻞﻕﺍﻟﺴ ﺑ
ﻄﺃﺃﻳَﻌﺍﻟ ﺑ
ﻟﺒَﺎﺑﺑﻤَﺍﺀﺃﻛَﺴﺰَﺟﺎﻤَﻬﻳَﺪﻮﺍﺍﺎﺭﺃﻓﺎﺍﻗ ﺃ
ﺎﺃﻧﺃﻜْﺎ ا
)
ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻘﺴﻢ :ﻻ ﳛﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺍﺗﻔﺎﻗﺎﹰ ؛ ﻭﺫﻟﻚ ﻻﺧﺘﻼﻑ ﺍﻟﺴﺒﺐ ﻭﺍﳊﻜﻢ 4 ) .ﺇﺫ
ﺍﻟﺴﺒﺐ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻫﻮ ﺇﺭﺍﺩﺓ ﺍﻟﺼﻼﺓ ﺣﺎﻝ ﺍﻧﺘﻘﺎﺽ ﺍﻟﻮﺿﻮﺀ ﻭﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻭﺟﺮﻮﺏ ﻏﺴﻞ ﺍﻷﻳﺪﻱ ﺇﱃ
ﺍﳌﺮﺍﻓﻖ ،ﺑﻴﻨﻤﺎ ﺍﻟﺴﺒﺐ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﺃﺧﺬ ﻣﺎﻝ ﺍﻟﻐﲑ ﺧﻔﻴﺔ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺴﺮﻗﺔ ،ﻭﺍﳊﻜﻢ ﻭﺟﺮﻮﺏ ﻗﻄﻊ
.ﺍﻟﻴﺪ ﺍﻟﻴﻤﲎ
ﻭﻣﻌﻨﺎﻩ ﺻﺮﻑ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﻮﺟﺮﻮﺏ ﺇﱃ ﺍﻟﻨﺪﺏ ؛ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻘﺎ ﺋﻢ ﺑـﲔ ﺍﻷﺩﻟـﺔ .ﻭﺫﻟﻚ
ﺑﺎﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﲜﻌﻞ ﺍﳊﺪﻳﺚ ﺍﳌﺒﻴﺢ ﺃﻭ ﺍﻟﻨﺎﺩﺏ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ ﻟﻸﻣﺮ ﻣﻦ ﺍﻟﻮﺟﺮﻮﺏ ﺇﱃ ﺍﻟﻨﺪﺏ ،ﻭﻫﺬﺍ
) 5 )
ﺍﳉﻤﻊ ﻋﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ .
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3 / 3 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 108 ) -ﺍﻟﻘﻄﺎﻥ :ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) - ( 4
) 245 - 249 ) .
)(5
- ﺍﻟﺴﻮﺳﻮﺓ :ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ) 174 - 176 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..49 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻓﻘﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﻏﺴﻞ ﺍ ﳉﻤﻌﺔ ،ﻭﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﺗﺪﻝ ﻋﻠـﻰ ﻋﺪﻡ
.ﻭﺟﺮﻮﺏ ﻏﺴﻞ ﺍﳉﻤﻌﺔ ،ﻓﺘﺤﻤﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺟﺮﻮﺏ ﺇﱃ ﺍﻟﻨﺪﺏ
ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻏﺴﻞ ﺍﳉﻤﻌﺔ -:ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ -
)
) 1
-ﻗﺎﻝ " :ﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﳏﺘﻠﻢ ،ﻭﺳﻮﺍﻙ "
ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺏ ﻏﺴﻞ ﺍﳉﻤﻌﺔ :ﻣﺎ ﺭﻭﺍﻩ ﲰﺮﺓ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ - -ﻗﺎﻝ " :
) )
) 3
ﻣﻦ ﺗﻮﺿﺄ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺒﻬﺎ ﻭﻧﻌﻤﺖ ،ﻭﻣﻦ ﺍﻏﺘﺴﻞ ﻓﻬـﻮ ﺍﻷﻓﻀـﻞ " 2 ) -ﺣﺪﻳـﺚ ﺣﺴﻦ -
ﺇﺫﺍ ﻭﺭﺩ ﺩﻟﻴﻼﻥ :ﺃﺣﺪﳘﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ،ﻭﺍﻵﺧﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ،ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﻓﻴﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ
) 4 )
ﲝـﻤﻞ ﺩﻟﻴﻞ ﺍﳊﺮﻣـﺔ ﺇﱃ ﺍﻟﻜـﺮﺍﻫﺔ ؛ ﻷﻥ ﺩﻟﻴﻞ ﺍﻹﺑﺎﺣﺔ ﻗﺮﻳﻨـﺔ ﺻـﺎﺭﻓﺔ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺤﺮﱘ .
ﻞ ﺍﻟﺮﺟﺮﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ ،ﻭﺍﳌﺮﺃﺓ ﺑﻔﻀﻞ ﻣﺜﺎﻟﻪ :ﻗﺪ ﺗﻌﺎﺭﺿﺖ ﺃﺣﺎﺩﻳﺚ ،ﺑﻌﻀﻬﺎ ﻳﻨﻬﻰ ﻋﻦ ﻏﹸﺴ
.ﻞﹶ ﺍﳌﺮﺃﺓ ﺑﻔﻀﻞ ﺍﻟﺮﺟﺮﻞ ،ﻭﺍﻟﺮﺟﺮﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓﺍﻟﺮﺟﺮﻞ ،ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﳚﻴﺰ ﻏﹸﺴ
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻴﻨﻬﺎ ،ﺑﺄﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﲡ ﻴﺰ ﻏﹸﺴﻞ ﺍﻟﺮﺟﺮﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ ،ﻭﺍﳌﺮﺃﺓ ﺑﻔـﻀﻞ ﺍﻟﺮﺟﺮﻞ ،
:ﻫﻲ ﺍﻟﺼﺎﺭﻓﺔ ﻟﻠﻨﻬﻲ ﻣﻦ ﺍﳊﺮﻣﺔ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ
ﺖ ﻋﻦ ﻏﺴﻞ ﺍﻟﺮﺟﺮﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ ،ﻭﺍﳌﺮﺃﺓ ﺑﻔﻀﻞ ﺍﻟﺮﺟﺮﻞ ﻣﺎ ﻳﻠﻲ -:ﻣﺎ ﺭ ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ
ﻰ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﻥ ﺗﻐﺘـﺴﻞ : " ﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ
) )
ﺍﳌﺮﺃﺓ ﺑﻔﻀﻞ ﺍﻟﺮﺟﻞ ،ﺃﻭ ﻳﻐﺘﺴﻞ ﺍﻟﺮﺟﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ " 5 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ 6 ) -ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ
ﻭﻱ ﻋـﻦ ﻞﹶ ﺍﻟﺮﺟﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ ،ﻭﺍﳌﺮﺃﺓ ﺑﻔﻀﻞ ﺍﻟﺮﺟﻞ -:ﻣﺎ ﺭ ﺯﺕ ﻏﹸﺴﻮﺍﻟﱵ ﺟ
ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻗﺎﻟﺖ " :ﻛﻨﺖ ﺃﻏﺘﺴﻞ ﺃﻧﺎ ﻭﺭﺳﻮﻝ ﺍﷲ - -ﻣﻦ ﺇﻧﺎﺀ ﻭﺍﺣﺪ ﻭﳓﻦ
)
) 7
ﺟﻨﺒﺎﻥ "
)(1 ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 402ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ،ﺑﺎﺏ ) ) 2ﻭﺟﺮﻮﺏ ﻏﺴﻞ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻛﻞ ﺑﺎﻟﻎ ﻣﻦ ﺍﻟﺮﺟﺮﺎﻝ ،ﺡ 5 - 846 .
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 62ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 130ﺍﻟﺮﺧﺼﺔ ﰲ ﺗﺮﻙ ﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﺡ 354 .
)(2
)(3
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 1 / 72ﺡ 341 .
)(5
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 18ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 40ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ،ﺡ 81 .
) 1 )
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺎﻧﻌﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍ ﻴﺰﺓ ﺑﺼﺮﻑ ﺍﻟﻨـﻬﻲ ﻣـﻦ ﺍﳊﺮﻣـﺔ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ
ﺇﺫﺍ ﻭﺭﺩ ﺩﻟﻴﻼﻥ ،ﻭﻛﻞ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ ﺣﺎﻟﺔ ﻣﻌﻴﻨﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﳊﺎﻟﺔ ﺍﻷﺧﺮﻯ ،ﻓﻴﺠﻤﻊ ﺑﻴﻨـﻬﻤﺎ ﺑﺼﺮﻑ
) 2 )
ﻛﻞ ﺩﻟﻴﻞ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﳌﻌﻴﻨﺔ ﺍﻟﱵ ﲣﺼﻪ ،ﻭ ﺬﺍ ﻳﺮﺗﻔﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﳊﻜﻤﲔ ﺍﳌﺨﺘﻠﻔﲔ .
ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ :ﻭﺭﺩ ﺣﺪﻳﺜﺎﻥ ﻣﺘﻌﺎﺭﺿﺎﻥ ﰲ ﺣﻖ ﺣﻀﺎﻧﺔ ﺍﻷﻡ ﻻﺑﻨﻬﺎ ،ﻭﻫﺬﺍ ﻧﺼﻬﻤﺎ -:ﺍﻷﻭﻝ :ﻋﻦ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺍﻣﺮﺃﺓ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺍﺑﲏ ﻫﺬﺍ ﻛﺎﻥ
ﺑﻄﲏ ﻟﻪ ﻭﻋﺎﺀ ،ﻭﺛﺪﻳﻲ ﻟﻪ ﺳﻘﺎﺀ ،ﻭﺣﺠﺮﻱ ﻟﻪ ﺣﻮﺍﺀ ،ﻭﺇﻥ ﺃﺑﺎﻩ ﻃﻠﻘﲏ ،ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺘﺰﻋﻪ ﻣﲏ ؛ ﻓﻘﺎﻝ ﳍﺎ
) )
ﺤﻲ " ) - 3ﺣﺪﻳﺚ ﺣﺴﻦ4 ) . -ﻜﺗﻨ ﺑﻪ ﻣﺎ ﱂ ﺃﺣﻖ ﺭﺳﻮﻝ ﺍﷲ " - - :ﺃﻧﺖ
ﺍﻟﺜﺎﱐ :ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ " ﺇﱐ ﲰﻌﺖ ﺍﻣﺮﺃﺓ ﺟﺮﺎﺀﺕ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ - -ﻭﺃﻧﺎ ﻗﺎﻋﺪ ﻋﻨﺪﻩ ،ﻓﻘﺎﻟﺖ :ﻳﺎ
)
ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺯﻭﺟﺮﻲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻫﺐ ﺑﺎﺑﲏ ،ﻭﻗﺪ ﺳﻘﺎﱐ ﻣﻦ ﺑﺌﺮ ﺃﰊ ﻋﻨﺒﺔ ) ، 5ﻭﻗﺪ ﻧﻔﻌﲏ ،ﻓﻘﺎﻝ
ﺭﺳﻮﻝ ﺍﷲ - -ﺍﺳﺘﻬﻤﺎ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺯﻭﺟﺮﻬﺎ :ﻣﻦ ﳛﺎﻗﲏ ﰲ ﻭﻟﺪﻱ ؟ ﻓﻘﺎﻝ
)
ﺍﻟﻨﱯ - : -ﻫﺬﺍ ﺃﺑﻮﻙ ،ﻭﻫﺬﻩ ﺃﻣﻚ ،ﻓﺨﺬ ﺑﻴﺪ ﺃﻳﻬـﻤﺎ ﺷﺌـﺖ " ﻓﺄﺧـﺬ ﺑـﻴﺪ ﺃﻣـﻪ ،ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ - .
) 7 )
) 6ﺣﺪﻳﺚ ﺻﺤﻴﺢ . -
ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﻼﻕ ﻣﻦ ﺣﻖ ﺍﻷﻡ ﻣﺎ ﱂ ﺗﺘﺰﻭﺝ ،ﻭﺍﳊـﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻳﺪﻝ
.ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﳐﲑ ﰲ ﺃﻥ ﻳﻠﺤﻖ ﺑﺄﻣﻪ ،ﺃﻭ ﺃﻥ ﻳﻠﺤﻖ ﺑﺄﺑﻴﻪ
)(7
- ) ( 1
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 172ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 10ﺍﻟﻘﺪﺭ ﺍﳌﺴﺘﺤﺐ ﻣﻦ ﺍﳌﺎﺀ ﰲ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ،ﺡ - 40 - 313 .
ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 1 / 257 ) .
)(2
- ( ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 54 ) -ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) 170 ) -ﺍﻟﺴﻮﺳﻮﺓ :ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ
( 240
)(3
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃ ﰊ ﺩﺍﻭﺩ ) ) 346ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ،ﺑﺎﺏ ) ) 35ﻣﻦ ﺃﺣﻖ ﺑﺎﻟﻮﻟﺪ ،ﺡ ( 4 ) - 2276 .ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ
) ) ، 2 / 430ﺡ 1991 .
)(5
- ﳜﺪﻣﻬﺎ ﰲ ﺣﺎﺟﺮﺘﻬﺎ ﻭﳛﻀﺮ ﳍﺎ ﺍﳌﺎﺀ [ ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ :ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) 6 / 372 ) -ﻣﻌﲎ ﻗﺪ ﺳﻘﺎﱐ ﻣﻦ ﺑﺌﺮ ﺃﰊ ﻋﻨﺒﺔ :ﺃﻱ
ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ :ﺑﺬﻝ ﺍ ﻬﻮﺩ ﰲ ﺣﻞ ﺃﰊ ﺩﺍﻭﺩ ) 11 / 17 ) ] .
)(6
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃ ﰊ ﺩﺍﻭﺩ ) ) 246ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ،ﺑﺎﺏ ) ) 35ﻣﻦ ﺃﺣﻖ ﺑﺎﻟﻮﻟﺪ ،ﺡ ( 7 ) - 2277 .ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ
) ) ، 2 / 430ﺡ 1992 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..51 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ،ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺇﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﺣﻖ ﺍﻷﻡ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﺳﺒﻊ ﺃﻭ
ﲦﺎﻥ ﺳﻨﻮﺍﺕ ،ﻭﰲ ﺍ ﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻪ ﺍﳊﻖ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﺇﺫﺍ ﺑﻠﻎ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻱ ﺑﻌـﺪ ﺳـﺒﻊ
) ( 8
. ﺳﻨﻮﺍﺕ ﺃﻭ ﲦﺎﻥ
:ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ
ﻞﺘﻢُﺻ) ( 2ﺮﺣﺃﻟﻮﻭﻪّﻠﺎﺀﺴﺍﻟﻨﻦﻴﻞﻟﻮﺍﺍﺑ ﺪﻮﺍﺍﺃﺗﻌﺃﺃﻥﻴﻌﺃﺘﻄﺃﻟﻦﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﺃﺗﺴﻭﻪّﻠ ﺎﻞﻧﻞﻜْﻢُ) ( 1ﻤَﺖﺎﺃﻠﺃﻜْﺃﺃﻳَﻣﻣ ﺃﺃﻭﻪّﻠةﺪﺍﺣﺃﻓﻮﻞﻟﻮﺍﺍﺪﺃﺃﻟﱠ ﺍﻔﻞﺘﻢُﺃﺗﻌﻗﺎﻝ ﺗﻌﺎﱃ :ﺃﻓﺑﺈﻥﺧ
ﺑﺰﻭﺟﺮﺔ ﻓﺎﻵﻳﺔ ﺍﻷﻭﱃ ﺃﻓﺎﺩﺕ ﺃﻧﻪ ﳝﻜﻦ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ،ﻭﻟﻜﻦ ﻣﻦ ﺧﺎﻑ ﺃﻥ ﻻ ﻳﻌـﺪﻝ ﻓﻠﻴﻜﺘـﻒ
) 4 ) )
ﻭﺍﺣﺪﺓ 3 ) .ﻭﺍﻵﻳـﺔ ﺍﻟﺜﺎﻧﻴـﺔ ﺃﻓﺎﺩﺕ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴـﺔ ﺍﻟـﻌﺪﻝ ﺑﲔ ﺍﻟﻨـﺴﺎﺀ ﻭﻟﻮ ﺣﺮﺹ ﻋﻠﻰ ﺫﻟﻚ .
ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﻫﺎﺗﲔ ﺍﻵ ﻳﺘﲔ ﺑﺄﻥ ﺍﻟﻌﺪﻝ ﰲ ﺍﻵ ﻳﺔ ﺍﻷﻭﱃ ﺑﲔ ﺍﻟﺰﻭﺟﺮـﺎﺕ ﻫـﻮ ﺗﻮﻓﻴـﺔ ﺣﻘﻮﻗﻬﻦ ؛
ﻭﻫﺬﺍ ﳑﻜﻦ ﺍﻟﻮﻗﻮﻉ ،ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺪﻝ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﺍﳌﻴﻞ ﺍﻟﻘﻠـﱯ ،ﻓﺎﻹﻧـﺴﺎﻥ ﻻ ﳝﻠﻚ ﻣﻴﻞ ﻗﻠﺒﻪ
ﺇﱃ ﺑﻌﺾ ﺯﻭﺟﺮﺎﺗﻪ ﺩﻭﻥ ﺑﻌﺾ ،ﻓﻌﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻗﺎﻟﺖ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ
ﻳﻘﺴﻢ ﻓﻴﻌﺪﻝ ﺑﲔ ﻧﺴﺎﺋﻪ ،ﻭﻳﻘﻮﻝ " :ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻗﺴﻤﻲ ﻓﻴﻤﺎ ﺃﻣﻠﻚ ،ﻓﻼ ﺗﻠﻤـﲏ ﻓﻴﻤـﺎ - -
) )
) 6
ﲤﻠﻚ ﻻ ﺃﻣﻠﻚ " 5 ) -ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ -
ﺃﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻫﻮ :ﺍﻟﻀﻢ ﻭﺗﺄﻟﻴﻒ ﺍﳌﺘﻔـﺮﻕ ،ﻭﺃﻥ ﺍﳌﻌـﲎ - 1
ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﺠﻤﻊ ﻫﻮ :ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﺃﻭ ﺑﻌﻀﻬﻤﺎ ،ﻭﺷﺮﺣﺖ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ .
2 -ﻋﺪﺩﺕ ﺷﺮﻭﻁ ﺍﳉﻤﻊ ،ﻭﻫﻲ ﺛﻼﺛﺔ ﺷﺮﻭﻁ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘـﺎﱄ ) ﺍﻟـﺸﺮﻁ ﺍﻷﻭﻝ ﺃﻥ ﻳﺜﺒـﺖ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ﻭﺷﺮﻭﻃﻪ ،ﻭﺍﻟﺸﺮ ﻁ ﺍﻟﺜﺎﱐ ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ ﻫﻮ :
.ﺃﻥ ﻳﺘﻌﺎﺭﺽ ﺍﳉﻤﻊ ﻣﻊ ﻧﺺ ﺻﺮﻳﺢ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﺮﻪ ﻣﻘﺒﻮﻝ ﰲ ﺍﻟﻠﻐﺔ (
)(8 )(3
)(1 )(4
)(2 )(5
ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) _ ) 6 / 723ﺍﻟﺼﻨﻌﺎﱐ :ﺳﺒﻞ ﺍﻟﺴﻼﻡ ) 3 / 467 ) .
)(6
ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) 1 / 451 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 58 ) .
ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) _ ) 1 / 564ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ) 2 / 58 ) .
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 324ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 39ﰲ ﺍﻟﻘﺴﻢ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ،ﺡ 2134 .
(- .ﺷﺮﺣﺖ ﻣﺮﺍﺗﺐ ﺍﳉﻤﻊ ﻭﻫﻲ ﺛﻼﺙ ) ﺍﻟﺘﻨﻮﻳﻊ ،ﺗﻌﺪﺩ ﺣﻜﻢ ﺍﻟﺪﻟﻴﻞ ،ﺗﻌﺪﺩ ﻣﻮﺍﺿﻊ ﺍﻷﺩﻟﺔ
ﺍﻟﻨﺪﺏ - ﺑﻴﻨﺖ ﺻﻮﺭ ﺍﳉﻤﻊ ،ﻭﻫﻲ ﲬﺲ ) ﺍﳉﻤﻊ ﺑﺎﻟﺘﺨﺼﻴﺺ ،ﻭﺑﺎﻟﺘﻘﻴﻴﺪ ،ﻭ ﲝﻤﻞ ﺍﻷﻣﺮ ﻋﻠﻰ
:ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ
ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺩﻝ
ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻭﳘﺎ ﺍﻟﻨﺴﺦ ﻭﺍﳉﻤﻊ ،ﺍﻧﺘﻘـﻞ ﺇﱃ
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻭﻫﻲ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﺃﺅﺧﺮ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻫﻲ ﺍﻟﺘﺟﺮﻴﺢ ؛ ﻟﻜﺜﺮﺓ
.ﺗﻔﺮﻋﺎ ﺎ
ﻭﺷـﺮﻭﻃﻪ ، ،ﻭﺍﻻﺻﻄﻼﺣﻲ ﺃﻣﺎ ﰲ ﻣﺒﺤﺚ ﺍﻟﺘﻌﺎﺩﻝ ﻓﺄﺩﺭﺱ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﺮﻳﻔﹶﻪ ﺍﻟﻠﻐﻮﻱ
ﻭﳏﻠﻪ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺃﺩﺭﺱ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﻌﺎﺩﻝ ،ﰒ ﺃﺗﻨﺎﻭﻝ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﺣﻜﻢ ﻭﺟﺮﻮﺩ ﻗﻮﻟﲔ
.ﺘﻬﺪ ﻭﺍﺣﺪ
:ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻳﻨﻘﺴﻢ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
ﺮ ﺃﻱ ﺍﺗﺰﻥ ﻭﺍﺳـﺘﻘﺎﻡ ،ﻭﻋ ـﺪﻟﺖ ﺍﻟـﺸﻲﺀ ﻌﺃﻭﻻﹰ :ﺍﻟﺘﻌﺎﺩﻝ ﻟﻐﺔﹰ :ﻫﻮ ﺍﻟﺘﺴﺎﻭﻱ ،ﻭﺍﻋﺘﺪﻝ ﺍﻟﺸ
)
ﻪ ﻓﺎﺳﺘﻮﻯ 1 ) .ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺘﻌﺎﺩﻝ ﺍﺻﻄﻼﺣﺎﹰ :ﻫﻮ :ﻋﺒﺎﺭﺓ ـ
ﺘﻳﻮﺳ ﻓﺎﻋﺘـﺪﻝ ﺃﻱ
) 2 )
ﻋﻦ ﺗﺴﺎﻭﻱ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﻟﺒﻌـﻀﻬﺎ ﻣﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ .
ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ :ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺍﻷﺩﻟﺔ ،ﳓﺎﻭﻝ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻦ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨـﺴﻮﺥ ،ﻭﺇﻥ
ﱂ ﻧﻌﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ﳓﺎﻭﻝ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺎ ﺃﻣﻜﻦ ،ﻓﺈﻥ ﱂ ﻧﺴﺘﻄﻊ ﺍﳉﻤﻊ ﻧﺒﺤﺚ ﻋﻦ
ﻣﺰﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﻭﺟﺮﺪﻧﺎ ﻣﺰﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﺭﺟﺮﺤﻨﺎ ﺍﻟﺪﻟﻴﻞ ﺍﳌﺘﻤﻴﺰ ﻋﻠـﻰ ﺍﻵﺧﺮ ،
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺟﺮﻴﺢ ،ﻓﺈ ﻥ ﱂ ﳒﺪ ﻣﺰﻳﺔ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻴﺴﻤﻰ ﺫﻟﻚ ﺑﺎﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ،
.ﻭﻟﻪ ﺃﺣﻜﺎﻡ ﺧﺎﺻﺔ ﺑﻪ ،ﺃﺫﻛﺮﻫﺎ ﻻﺣﻘﺎﹰ ﺑﺈﺫﻥ ﺍﷲ
ﻳﺬﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺷﺮﻭﻃﺎﹰ ﻟﻠﺘﻌﺎﺩﻝ ،ﻭﻟﻜﻦ ﺣﺎﻭﻟﺖ ﺃﻥ ﺃﺳﺘﻨﺒﻂﹶ ﺑﻌﺾ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻻ ﻳﺘﺤﻘـﻖ
ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ :ﺃﻥ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ﻭﺷﺮﻭﻃﻪ ﺍﻟﱵ ﺫﻛﺮ ﺎ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺒﺤـﺚ
.ﺍﻷﻭﻝ
ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻜﻮﻥ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳـﺨﺎﹰ ﻟﻠﻤﺘﻘـﺪﻡ ،ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ؛ ﻓﺈﻥ ﻋ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻻ
.ﺤـﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻦ ﻃﺮﻳﻖ ﻧﺴﺦ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻭﻳ
ﺍﺳﺘﻄﻌﻨﺎ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻻ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ،ﻓﺈﻥ
.ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺗﺮﺟﺮﻴﺢﹴ ﻭﺗﻌﺎﺩﻝ
)1
)
ﺍﻧﻈﺮ ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 11 / 434 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 232 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) - 236 ) .
)2
)
:ﺍﻵﻣﺪﻱ :ﻣﻨﺘﻬﻰ ﺍﻟﺴﻮﻝ ) 353 ) -ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) 2 / 781 ) -ﺍﻟﺒﺪﺧﺸﻲ :ﻣﻨﺎﻫﺞ ﺍﻟﻌﻘﻮﻝ ) 3 / 202 ) -ﺍﳌﺮﺩﺍﻭﻱ -
ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4128 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 465 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..55 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻌﺠﺰ ﺍ ﺘﻬﺪ ﻋﻦ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ؛ ﺃﻱ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﺒﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌـﺾ ﻣﺰﻳﺔ
ﺟﺮﺪ ﻣﺰﻳﺔ ﻛﺎﻥ ﺫﻟﻚ ﺗﺮﺟﺮﻴﺤﺎﹰ ،ﻭﻻ ﳓﺘﺎﺝ ﺇﱃ ﻗﺎﻋـﺪﺓ ﺗﻘﻮﻱ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﻭ
.ﺍﻟﺘﻌﺎﺩﻝ
ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﺃﺩﺭﺱ ﻫﻞ ﻳﻘﻊ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺍﻟﻘﻄﻌﻴﲔ ؟ ﻭﻫﻞ ﻳﻘﻊ ﻛﺬﻟﻚ ﺑﲔ ﺍﻟـﺪﻟﻴﻠﲔ ﺍﻟﻈﻨﻴﲔ ﺃﻡ
ﻻ؟
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺗﺒﻌﺎﹰ ﻻﺧﺘﻼﻓﻬﻢ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﺑـﲔ ﺍﻷﺩﻟﺔ
ﺍﻟﻘﻄﻌﻴﺔ ،ﻓﻤﻦ ﻗﺎﻝ ﺑﻌﺪﻡ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،ﻗﺎﻝ ﺑﺄﻥ ﺍﻟﺘﻌﺎﺩﻝ ﺑـﲔ ﺍﻷﺩﻟـﺔ ﺍﻟﻘﻄﻌﻴﺔ
ﺤـﻞ ﺑﺜﻼﺙ ﳑﺘﻨﻊ ،ﻭﻣﻦ ﻗﺎﻝ ﺑﻮﻗﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻗﺎﻝ ﺑﺄﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻳﻘﻊ ﺑﻴﻨﻬﺎ ،ﻭﻳ
ﻃﺮﻕ ،ﺇﻣﺎ ﺍﻟﻨﺴﺦ ،ﻭﺇﻣﺎ ﺍﳉﻤﻊ ،ﻭﺇﻣﺎ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﻟﻜﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ﻫﻮ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ
.ﺍﳌﺘﻌﺎﺭﺿﺔ ؛ ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ ،ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻓﻴﺘﻮﻗﻒ
ﺇﻥ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﳑﺘﻨﻊ ؛ ﻷﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻭﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ
) 1 )
ﻻ ﻳﻌﺘﺪ ﺑﻪ ؛ ﻷﻧﻪ ﻓﻘﺪ ﺷﺮﻃﺎﹰ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﻫﻮ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻷﺩﻟﺔ .
ﺇﻥ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﻳﻘﻊ ﺑﻼ ﺧﻼﻑ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻧﻔﺲ ﺍ ﺘﻬﺪ ،ﺃﻣﺎ ﺍﻟﺘﻌﺎﺩﻝ ﺑﻴﻨﻬﻤﺎ
)
.ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻔﻴﻪ ﺧﻼﻑ ) ، 2ﻛﻤﺎ ﻳﺘﻀﺢ ﺫﻟﻚ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﻘﺎﺩﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ
ﻭﺍﻟﺘﺟﺮﻴﺢ - .ﺃﻥ ﺍﻟﺘﻌﺎﺩﻝ ﻫﻮ ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ ﰲ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻌﺪ ﺍﻟﻨﺴﺦ ،ﻭﺍﳉﻤﻊ ،
ﻭﻗﺪ ﺗﻌﺮﺿﺖ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺇﱃ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺩﻝ ﻟﻐﺔﹰ :ﻭﻫﻮ ﲟﻌﲎ ﺍﳌﺴﺎﻭﺍﺓ ،ﰒ ﺫﻛﺮﺕ ﻣﻌﻨﺎﻩ ﺍﺻﻄﻼﺣﺎﹰ ،
ﻭﻫﻮ :ﺗﺴﺎﻭﻱ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ؛ ﲝﻴﺚ ﻻ ﻳﻜﻮﻥ ﻟﺒﻌﻀﻬﺎ ﻣﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ
- ﰒ ﺫﻛﺮﺕ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺩﻝ ﻭﻫﻲ :ﲢﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ﻭﺷﺮﻭﻃﻪ ،ﻭﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻨﺴﺦ ،ﺃﻭ
.ﺍﳉﻤﻊ ،ﺃﻭ ﺍﻟﺘﺟﺮﻴﺢ
ﺍﻟﺮﺍﺟﺮﺢ - ﻭﻗﺪ ﺑﻴﻨﺖ ﳏﻞ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﻣﻠﺨﺼﻪ ﺃﻥ ﺍﻟﺘﻌﺎﺩﻝ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺣﺴﺐ ﺍﻟﺮﺃﻱ
.ﻭﻻ ﻳﻘﻊ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻭﺍﻟﻈﻨﻴﺔ ،ﻭﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﺘﻬﺪ
:ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ
:ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺩﺭﺳﺖ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﺫﻟﻚ ﻣﻦ ﺍﲡﺎﻫﲔ
ﺍﻷﻭﻝ ﻫﻮ :ﻭﻗﻮﻉ ﺍ ﻟﺘﻌﺎﺩﻝ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ ،ﲟﻌﲎ ﺃﻥ ﺍ ﺘﻬﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺟﺮﺢ ﺑﲔ ﺍﻷﺩﻟﺔ .ﻭﺍﻟﺜﺎﱐ
ﻫﻮ :ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﲟﻌﲎ ﺃﻥ ﺍﻟﺘﻌﺎﺩﻝ ﻫﻞ ﳛﺪﺙ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﲔ ﺍﻷﺩﻟﺔ ﺃﻡ ﻻ ،ﰒ ﺑﻌﺪ
.ﺫﻟﻚ ﺫﻛﺮﺕ ﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ
ﳜﺘﻠﻒ ﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﻗﻮﻋﻪ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ ،ﻭﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ) ﺍ ﳊﻘﻴﻘﺔ ( ،ﻓﻔـﻲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ
.ﺑﻴﻨﺖ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﻧﻔﺲ ﺍ ﺘﻬﺪ ،ﻭﰲ ﻧﻔﺲ ﺍﻷﻣﺮ
)
ﺃﻭﻻﹰ :ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ 1 ) .ﺛﺎﻧﻴﺎﹰ :ﺍﻧﻘﺴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺟﺮﻮﺍﺯ
:ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺣﻘﻴﻘﺔﹰ ) ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ( ﺇﱃ ﻓﺮﻳﻘﲔ
ﺍﻷﻭﻝ :ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻣﻨﻊ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺣﻘﻴﻘﺔﹰ ،ﻭﻣﻨﻬﻢ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻹﻣـﺎﻡ
)
ﺃﲪﺪ ،ﻭ ﺍﻟﻜﺮﺧﻲ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ،ﻭﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ،ﻭﺍﻟﺴﺒﻜﻲ 2 ) .ﺍﻟﺜﺎﱐ :ﻭﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺇﱃ
،ﺟﺮﻮﺍﺯ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺣﻘﻴﻘﺔ ،ﻭﻣﻨﻬﻢ ﺍﳉﻮﻳﲏ ،ﻭﺍﻟﺒﻴـﻀﺎﻭﻱ
)
ﻭﺍﻵﻣﺪﻱ ،ﻭﺍﺑﻦ ﺍﳊﺎﺟﺮﺐ ،ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ،ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﻫﺎﺷﻢ 3 ) .ﻭﺍﺳﺘﺪﻝ
:ﻛﻞ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ
ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ :ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﺑﺎﳌﻌﻘﻮﻝ ،ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺩﻝ ﺍﻟﺪﻟﻴﻼﻥ ﻓﺈﻧﻪ ﻳﻠـﺰﻡ
)
ﻣﻦ ﺫﻟﻚ ﺃﺣﺪ ﺃﻣﻮﺭ ﺛﻼﺛﺔ 4 ) :ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﺍﻟﻌﻤﻞ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻫﺬﺍ ﳏﺎﻝ ؛ ﻷﻧﻪ
.ﻳﻠﺰﻡ ﺍﺟﺮﺘﻤﺎﻉ ﺍﳌﺘﻨﺎﻓﻴﲔ
ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ :ﻋﺪﻡ ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ،ﻭﻫﺬﺍ ﳏﺎﻝ ؛ ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﻜﻮﻥ ﻭﺟﺮﻮﺩ ﺍﻷﺩﻟﺔ ﻋﺒﺜﺎﹰ ،ﻭﻫـﺬﺍ
.ﳏﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ
ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻌﻤﻞ ﺑﺄﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﺩﻭﻥ ﺍﻵﺧﺮ :ﻭﻫﺬﺍ ﻗﻮﻝﹲ ﰲ ﺍﻟـﺪﻳﻦ ﺑﺎﻟﺘـﺸﻬﻲ ؛ ﻷﻥ ﺍﻷﺩﻟـﺔ
.ﻣﺘﺴﺎﻭﻳﺔ ،ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ﺑﺄﺣﺪﻫﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ،ﻭﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﺩﻟﺔ ﺗﺮﺟﺮﻴﺢ ،ﻭﻟﻴﺲ ﺗﻌﺎﺩﻻﹰ
)(1
- ﺍﻟﺒﺪﺧﺸﻲ :ﻣﻨﺎﻫﺞ ﺍﻟﻌﻘﻮﻝ ) 3 / 204 ) -ﺍﻟﺮﲬﻴﺴﻲ :ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺄﻣﻮﻝ ) 536 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 466
).
)(2
- ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 380 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 253 ) -ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ ) 112 ) -ﺍﻟﺮﲬﻴﺴﻲ :
ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺄﻣﻮﻝ ) 536 ) .
)(3
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 206 ) -ﺍﳉﻮﻳﲏ :ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 520 ) -ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 380 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 962 ) .
)(4
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 206 ) . ، 3ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 253 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..58 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺃﻭﻻﹰ :ﺇﻧﻪ ﻻ ﳝﺘﻨﻊ ﺃﻥ ﳜﱪ ﺃﺣﺪ ﺍﻟﻌﺪﻟﲔ ﻋﻦ ﻭﺟﺮﻮﺩ ﺷﻲﺀ ،ﻭﺍﻟﻌﺪﻝ ﺍﻵﺧﺮ ﳜﱪ ﻋﻦ ﻋﺪﻣﻪ ،ﻓﻴﺤﺪﺙ
) 5 )
ﺍﻟﺘﻌﺎﺭﺽ ﺍﳊﻘﻴﻘﻲ .
)
ﺛﺎﻧﻴﺎﹰ :ﺇﻥ ﺟﺮﺎﺯ ﺍﻟﺘﻌﺎﺩﻝ ﺍﻟﺬﻫﲏ ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺎﺩﻝ ﺍﳊﻘﻴﻘﻲ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ 1 ) .ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ
ﻫﻮ :ﺟﺮﻮﺍﺯ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﻭﺫﻟﻚ ﻟﻮﺟﺮﻮﺩ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﻳـﺄﰐ ﻻﺣﻘﺎﹰ ﺇﻥ ﺷﺎﺀ ﺍﷲ
.
ﺍﻷﻭﻝ :ﺫﻫﺐ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﺍﳉﻮﻳﲏ ،ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ،ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﻫﺎﺷﻢ ،ﺇﱃ ﺃﻥ ﺍ ﺘﻬﺪ
) 2 )
ﻳﺘﺨﲑ ﺑﻴﻨﻬﻤﺎ .
)
ﺍﻟﺜﺎﱐ :ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ) 3ﻳﺘﺴﺎﻗﻄﺎﻥ ﻭﻳﺮﺟﺮﻊ ﺍ ﺘﻬﺪ ﺇﱃ ﺍﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ﺃﻱ ﺣﻜﻢ ﺍﻷﺷﻴﺎﺀ ﰲ
)
ﺍﻷﺻﻞ ﻗﺒﻞ ﻭﺭﻭﺩ ﺣﻜﻢ ﺍﻟﺸﺮﻉ 4 ) .ﺍﻟﺘﺮﺟﻴﺢ :ﺃﺭﺟﺮﺢ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﺩﻟﺔ ﻋﻨﺪ
ﺍﻟﺘﻌـﺎﺩﻝ ؛ ﻷﻥ ﺍﻹﻋﻤـﺎﻝ ﺃﻭﱃ ﻣـﻦ
.ﺍﻹﳘﺎﻝ ،ﻓﻴﻜﻮﻥ ﺍﻟﺘﺨﻴﲑ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﺴﺎﻗﻂ ؛ ﻷﻥﱠ ﻓﻴﻪ ﺇﻋﻤﺎﻻﹰ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ
ﺍﻷﺩﻟﺔ ﺷﺎﺀ .ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺇﻥ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎ ﺘﻬﺪ ﻧﻔﺴﻪ ﻋﻤﻞ ﺍ ﺘﻬﺪ ﺑﺄﻱ
.ﺍﳌﺴﺘﻔﱵ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﲑﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻔﱵ ﺧ
)(5
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 207 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) ( 1 ) - 2 / 964 ) .ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) : .ﺍﻹﺳﻨﻮﻱ
) 2 / 964
)(2
- ﺍﳉﻮﻳﲏ :ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 521 ) -ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 380 ) -ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) 2 / 782 ) -ﺍﻹﺳﻨﻮﻱ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) :3 / 207 ) .
)(3
- .ﺫﻛﺮﺕ ﻛﻞ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻣﺮﺭﺕ ﻋﻠﻴﻬﺎ ،ﻭﺍﻟﱵ ﺗﻄﺮﻗﺖ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﱂ ﺃﺟﺮﺪ ﰲ ﺃﻱ ﻣﻨﻬﺎ ﺃﲰﺎﺀ ﻫﺆﻻﺀ ﺍﻟﻔﻘﻬﺎﺀ
)(4
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 206 ) -ﺍﻷﺭﻣﻮﻱ : :ﺍﻟﺮﺍﺯ ﻱ :ﺍﶈﺼﻮﻝ ) 5 / 380 ) -ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) 2 / 782 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 962 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..59 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺨﻴﲑ ﰲ ﺃﻣﺮ ﺑﲔ ﺧﺼﻤﲔ ،ﻓﻼ ﳜﲑ ﺍﻟﻘﺎﺿﻲ ﺍﳋﺼﻤﲔ ؛ ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊﻜﻢ
ﲑﺍﳋﺼﻮﻣﺎﺕ ،ﻓﻠﻮ ﺧ ﺑﺈﺣﺪﻯ ﺍﻹﻣﺎﺭﺗﲔ ﻋﻠﻰ ﺍﻟﺘﻌﻴﲔ ؛ ﻷﻥ ﻣﻦ ﻣﻬﺎﻡ ﺍﻟﻘﺎﺿﻲ ﻓﹶﺾ
)
ﺍﳋﺼﻮﻣﺔ ﺑﻴﻨﻬﻤﺎ ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳜﺘﺎﺭ ﻣﺎ ﻫﻮ ﺃﻭﻓﻖ ﳍﻮﺍﻩ 5 ) .ﺗﻔﺾ ﺍﳋﺼﻤﲔ ﱂ
- ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﻗﻮﻋﻪ ﺣﻘﻴﻘﺔ ﺃﻭ ﰲ ﻧﻔـﺲ ﺍﻷﻣﺮ
.ﻭﻟﻜﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ﻫﻮ ﻭﻗﻮﻋﻪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ
- ﰒ ﺫﻛﺮﺕ ﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻓﺄﻏﻠﺐ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﻌﺎﺩﻝ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺘﺨﻴﲑ ﺑـﲔ ﺍﻷﺩﻟـﺔ ،ﻭﺫﻫﺐ
.ﻓﺮﻳﻖ ﺇﱃ ﺃﻥ ﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﻫﻮ ﺍﻟﺘﺴﺎﻗﻂ ،ﻭﻟﻜﻦ ﺍﻟﺘﺨﻴﲑ ﺃﺭﺟﺮﺢ ﻣﻦ ﺍﻟﺘﺴﺎﻗﻂ
ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺩﻝ ﺍﻹﻣﺎﺭﺗﲔ ﻋﻠﻰ ﺣﻜﻢ ﻭﺍﺣﺪ ﰲ ﻓﻌﻠﲔ ﻣﺘﻨﺎﻓﻴﲔ .ﺣﻜﻤﻪ :ﺟﺮﺎﺋﺰ ﻭﻭﺍﻗﻊ ،ﻭﺍ ﺘﻬﺪ
)
ﲑ ﺑﲔ ﺍﳊﻜﻤﲔ ) 1ﳐ
ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ :ﺇﺫﺍ ﺩﺧﻞ ﺷﺨﺺ ﺩﺍﺧﻞ ﺍﻟﻜﻌﺒﺔ ،ﻭﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ ،ﻓﻠﻪ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺃﻳﺎﹰ ﻣﻦ ﺍﳉـﺪﺭﺍﻥ ،
)
.ﺩﻭﻥ ﺃﻓﻀﻠﻴﺔ ﻷﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ) 2؛ ﻷﻧﻪ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﺘﻮﺟﺮﻪ ﺇﱃ ﺍﻟﻜﻌﺒﺔ
ﺣﻘﹶﺎﻕ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ :ﰲ ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﻣﻦ ﻣﻠﻚ ﻣﺎﺋﺘﲔ ﻣﻦ ﺍﻹﺑﻞ ﻓﺼﺎﺣﺐ ﺍﻹﺑﻞ ﳐﲑ ﺃﻥ ﳜﺮﺝ ﺃﺭﺑﻊ
)
ﺑﻨﺎﺕ ﻟﺒﻮﻥ ) ، 3ﳌﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﺑﻜﺮ ﻷﻧﺲ " ﻫﺬﻩ ﻓﺮﻳﻀﺔ ﺍﻟﺼﺪﻗﺔ ﺍﻟـﱵ ﻓﺮﺿـﻬﺎ ﺃﻭ ﲬﺲ ،
ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ….ﻭﻣﻨﻬﺎ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺯﻛﺎﺓ ﺍﻹﺑﻞ " ﰲ ﻛﻞ ﺃﺭﺑﻌﲔ ﺑﻨﺖ ﻟﺒﻮﻥ ﺭﺳﻮﻝ ﺍﷲ - - (
)(2
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 207 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) ) : ( 3 ) - 2 / 963ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 388 ) -ﺍﻹﺳﻨﻮﻱ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 207 ) .ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 388 ) -ﺍﻹﺳﻨﻮﻱ
)(4
- ﺍﻟﺒﻨﺖ ﺍﻟﻠﺒﻮﻥ ﻫﻲ :ﺍﻟﱵ ﺃﺗﻰ ﻋﻠﻴﻬﺎ ﺣﻮﻻﻥ ،ﻭﻣﻀﺖ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ،ﻷﻥ ﺃﻣﻬﺎ ﺗﺼﲑ ﻟﺒﻨﺎﹰ ﺑﻮﺿﻊ ﺍﳊﻤﻞ ،ﻭﺍﳊﻘﺔ ﻫﻲ :ﺍﻟﱵ ﺃﺗﺖ ﻋﻠﻴﻬﺎ ﺛﻼﺙ
ﺎ ﺗﺴﺘﺤﻖ ﺍﳊﻤﻞ [ ﺍﺑﻦ ﺍﻟﻘﻴﻢ :ﺯﺍﺩ ﺍﳌﻌﺎﺩ ) ] ) ( 5 ) - 2 / 8ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 240ﻤﻴﺖ ﺣﻘﺔ ﻷﺳﻨﲔ ،ﻭﻣﻀﺖ ﺑﺎﻟﺮﺍﺑﻌﺔ ،ﻭﺳ
ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ﰲ ﺯﻛﺎﺓ ﺍﻟﺴﺎﺋﻤﺔ ،ﺡ 1567 .
)(6
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 1 / 292ﺡ 1385 .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..60 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻮﱄ ﺇﺫﺍ ﱂ ﳚﺪ ﻣﻦ ﺍﻟﻠﱭ ﺇﻻ ﻣﺎ ﻳﺴﺪ ﺭﻣﻖ ﺃﺣﺪ ﺭﺿﻴﻌﻴﻪ ،ﻭﻟﻮ ﻗﺴﻤﻪ ﻋﻠﻴﻬﻤﺎ ﻏﻠـﺐ
ﻋﻠﻰ ﻇﻨﻪ ﻫﻼﻛﻬﻤﺎ ،ﻭﻟﻮ ﻣﻨﻌﻬﻤﺎ ﻫﻠﻜﺎ ﺃﻳﻀﺎﹰ ،ﻭﻟﻮ ﺳﻘﻰ ﺃﺣﺪﳘﺎ ﻣﺎﺕ ﺍﻵﺧﺮ ،ﻓﻬﺎﻫﻨﺎ :ﻫﻮ ﳐـﲑ
)
ﺑﲔ ﺃﻥ ﻳﺴﻘﻲ ﻫﺬﺍ ﻓﻴﻬﻠﻚ ﺍﻵﺧﺮ ،ﺃﻭ ﺍﻟﻌﻜﺲ ،ﻭﻻ ﺳﺒﻴﻞ ﺇﻻ ﺍﻟﺘﺨﻴﲑ 7 ) .ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺇﻥ
.ﻛﺎﻧﺖ ﺍﻹﻣﺎﺭﺗﺎﻥ ﻋﻠﻰ ﺣﻜﻤﲔ ﻣﺘﻨﺎﻓﻴﲔ ﻟﻔﻌﻞ ﻭﺍﺣﺪ ﻛﺈﺑﺎﺣﺔ ﺍﻟﻔﻌﻞ ﻭﺣﺮﻣﺘﻪ
) 8 )
ﺣﻜﻤﻪ :ﻫﻮ ﺟﺮﺎﺋﺰ ﻋﻘﻼﹰ ﻭﳑﺘﻨﻊ ﺷﺮﻋﺎﹰ ﻟﺬﻟﻚ ﻻ ﺗﻮﺟﺮﺪ ﻋﻠﻴﻪ ﺃﻣﺜﻠﺔ ﺷﺮﻋﻴﺔ .
ﺇﻥ ﻟﻠﺘﻌﺎﺩﻝ ﻧﻮﻋﲔ ،ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﺎﺩﻝ ﺍﻟﺪﻟﻴﻠﲔ ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ ﻭﺍﻟﻔﻌﻼﻥ ﳐﺘﻠﻔﺎﻥ ،
ﻭﺣﻜﻤﻪ ﺟﺮﺎﺋﺰ ،ﻭﻭﺍﻗﻊ ﰲ ﺍﻟﺸﺮﻉ ،ﻭﺍ ﺘﻬﺪ ﳐﱠﲑ ﺑﲔ ﺍﻟﻔﻌﻠﲔ .ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺗﻌـﺎﺩﻝ
.ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺣﻜﻤﲔ ﻣﺘﻨﺎﻓﻴﲔ ﻟﻔﻌﻞ ﻭﺍﺣﺪ ،ﻭﺣﻜﻤﻪ ﺟﺮﺎﺋﺰ ﻋﻘﻼﹰ ،ﻭﳑﺘﻨﻊ ﺷﺮﻋﺎﹰ
:ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ
ﻧﻘﻞ ﻋﻦ ﳎﺘﻬﺪ ﻭﺍﺣﺪ ،ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ ،ﻗﻮﻻﻥ ﻣﺘﻨﺎﻓﻴﺎﻥ ﻓﻬﻨﺎﻙ ﺍﺣﺘﻤﺎﻻﻥ :ﺍﻷﻭﻝ :ﺃﻥ ﺇﺫﺍ
.ﻳﻨﻘﻞ ﻋﻦ ﺍ ﺘﻬﺪ ﺍﻟﻘﻮﻻﻥ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ
ﻳﻨﻘﻞ ﻋﻦ ﺍ ﺘﻬﺪ ﺍﻟﻘﻮﻻﻥ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻻﻥ ﰲ ﻣﻮﺿﻌﲔ ،ﻭﻟﻜﻞ ﻣﺴﺄﻟﺔ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﺜﺎﱐ :ﺃﻥ
.ﺍﳋﺎﺻﺔ ،ﺃﲝﺜﻬﺎ ﻋﻠﻰ ﺣﺪﺓ ﺇﻥ ﺷﺎﺀ ﺍﷲ
.ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺃﻗﻮﺍﻝ ﺍ ﺘﻬﺪ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺃﻗﻮﺍﻝ ﺍ ﺘﻬﺪ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻮﺿﻌﲔ ﳐﺘﻠﻔﲔ
)(7
)(8
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 207 ) .ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 380 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 963 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..61 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺃﻗﻮﺍﻝ ﺍ ﺘﻬﺪ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ
ﻤﺎ ﻟﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗـﺖ ،ﻻﺳـﺘﺤﺎﻟﺔ ﺍﺟﺮﺘﻤـﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ ،ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻩ ﺃ
ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺃﺣﺪﳘﺎ ؛ ﺑﺄ ﻥ ﻳﻘﻮﻝ " :ﻛﹾﺮ ﻓﻴﺠﺐ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ :ﻫﻞ ﻓﻴﻪ ﺫ
ﺫﻟﻚ ﻣﺬﻫﺒﻪ ،ﺃﻭ ﺬﺍ ﺃﻗﻮﻝ ،ﺃﻭ ﻫﺬﺍ ﺃﻭﱃ ،ﺃﻭ ﻳﻔﺮﻉ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ،ﻭﻳﺘﻙ ﺍﻟﺘﻔﺮﻳﻊ ﻋﻠﻰ ﺍ ﻵﺧـﺮ ،
ﻓﻴﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﻓﺮﻉ ﻋﻠﻴﻪ ﺃﻗﻮﻯ ﻋﻨﺪﻩ " ﻓﺒﻬﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻭﺃﻣﺜﺎﳍﺎ ﻳﻌﻠﻢ ﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺟﺮﺢ ﻣﻨﻬﻤﺎ ﻋﻨﺪ ﺫﻟﻚ
) 1 )
ﺍ ﺘﻬﺪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ .
ﻭﺇﻥ ﱂ ﻳﺬﻛﺮ ﺷﻴﺌﺎﹰ ﻳﺪﻝ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻓﻴﻜﻮﻥ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﻗﻮﻻﻥ :ﺍﻷﻭﻝ :ﺍﻟﺘﻮﻗﻒ :
)
ﺃﻱ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻘﻮﻟﲔ ﻟﻮﺟﺮﻮﺩ ﺩﻟﻴﻠﲔ ﻣﺘﺴﺎﻭﻳﲔ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺘﺟﺮﻴﺢ ﺑﻴﻨﻬﻤﺎ 2 ) .ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺨﻴﲑ :ﺃﻱ
) 3 )
ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺬﻫﺒﺎﻥ ﺘﻬﺪﻳﻦ ،ﻭﺍ ﺘﻬﺪ ﳐﲑ ﺑﲔ ﺍﻟﻘﻮﻟﲔ .
:ﺍﻟﺘﺮﺟﻴﺢ
)(1
- ﺎﻳﺔ : ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 393 ) -ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) 2 / 783 ) -ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ ) 112 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﺴﻮﻝ ) 3 / 208 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 467 ) .
)(2
- ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 391 ) .
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 208 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ﰲ ﺷﺮﺡ ﺍﶈﺼﻮﻝ ) 4 / 428 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) : ﺍﻹﺳﻨﻮﻱ ) - ( 3
2 / 966 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) ) 467
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..62 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﺇﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺮﺍﺟﺮﺢ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﻋﻤﺎﻝ ﺃﻭﱃ ﻣﻦ ﺍﻹﳘﺎﻝ ،ﻓﺎﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍﳌﺴﺄﻟﺔ
.ﻫﻮ ﺇﻋﻤﺎﻝ ﻷﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﺃﻣﺎ ﺍﻟﺘﻮﻗﻒ ﻓﻬﻮ ﺇﺳﻘﺎﻁ ﻟﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ
ﺮﻑ ﺣﻜﻢ ﻧﻈﲑﻫﺎ ،ﻓﻬﻞ ﻧﻠﺤـﻖ ﻳﻌﺮﻑ ﻗﻮﻝ ﺍ ﺘﻬﺪ ﰲ ﺣﻜﻢ ﻣﺴﺄﻟﺔ ،ﻭﻋ ﻣﺴﺄﻟﺔ :ﺇﺫﺍ ﱂ
:ﺍﳌـﺴﺄﻟﺔ ﺍ ﻬﻮﻝ ﺣﻜﻤﻬﺎ ﻟﻠﻤﺴﺄﻟﺔ ﺍﳌﻌﺮﻭﻑ ﺣﻜﻤﻬﺎ
ﺍﳉﻮﺍﺏ :ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳌﺴﺄﻟﺘﲔ ﱂ ﻧﻠﺤﻖ ﺍﳌﺴﺄﻟﺔ ﺍ ﻬﻮﻝ ﺣﻜﻤﻬﺎ ﻟﻠﻤـﺴﺄﻟﺔ ﺍﳌﻌـﺮﻭﻑ
ﻧﻠﺤﻖ ﺍﳌﺴﺄﻟﺔ ﺍ ﻬﻮﻝ ﺣﻜﻤﻬﺎ ﻟﻠﻤﺴﺄﻟﺔ ﺣﻜﻤﻬﺎ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﺃﻟﺒﺘﺔ ﻓﻴﺠﻮﺯ ﺃﻥ
) 4 )
ﺍﳌﻌـﺮﻭﻑ ﺣﻜﻤﻬﺎ .
ﻧﻘﻞ ﻋﻦ ﳎﺘﻬﺪ ﻗﻮﻻﻥ ﰲ ﻣﻮﺿﻌﲔ ﳐﺘﻠﻔﲔ ؛ ﻛﺄﻥ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺏ ﺑﺘﺤـﺮﱘ ﺷـﻲﺀ ،ﻭﰲ ﻛﺘﺎﺏ ﺇﺫﺍ
ﺁﺧﺮ ﺑﺘﺤﻠﻴﻠﻪ ،ﻓﻤﺎ ﺍﳊﻜﻢ ﰲ ﺫﻟﻚ ؟
:ﻓﻬﻨﺎ ﺇﻣﺎ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻭ ﻻ ﻳﻌﻠﻢ ،ﻓﻴﻜﻮﻥ ﻋﻨﺪﺋﺬ ﺍﳊﻜﻢ ﻣﻜﻮﻧﺎﹰ ﻣﻦ ﺷﻘﲔ
)
ﻠﻢ ﺍﻟﻘﻮﻝ ﺍﳌﺘﺄﺧﺮ ﻣﻨﻬﻤﺎ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻧﺎﺳﺨﺎﹰ ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ ،ﻭﻋﻤﻠﻨﺎ ﺑﻪ ) .ﺍﻷﻭﻝ :ﺇﺫﺍ ﻋ
ﳓﻜـﻢ ﻳﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﱂ ﻧﺴﺘﻄﻊ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﻓﻌﻨﺪﺋﺬ 1 ﺍﻟﺜﺎﱐ :ﺇﺫﺍ ﱂ
)
ﺑـﺎﻟﺘﻮﻗﻒ ،ﻭﻫﻮ ﻋﺪﻡ ﺗﺮﺟﺮﻴﺢ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ 2 ) .ﺃﻭ ﺍﻟﺘﺨﻴﲑ ﻭﺍﻟﺘﺨﻴﲑ ﺃﺭﺟﺮﺢ ﻣﻦ ﺍﻟﺘﻮﻗﻒ ﻷﻧﻪ
.ﺇﻋﻤﺎﻝ ﻷﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﲞﻼﻑ ﺍﻟﺘﻮﻗﻒ
ﻧﻘﻞ ﻋﻦ ﳎﺘﻬﺪ ﻗﻮﻻﻥ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﰲ ﻣﻮﺿﻌﲔ ،ﻓـﺈﻥ ﺇﺫﺍ -1
ﻘﻞ ﻋﻨﻪ ﻣﺎ ﻳﺮﺟﺮﺢ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ؛ ﻛﺄﻥ ﻗﺎﻝ ﻫﺬﺍ ﻣﺬﻫﱯ ؛ ﻛﺎﻥ ﻫﻮ ﻛﺎﻧﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ،ﻭﻧ
.ﻳﻨﻘﻞ ﻋﻨﻪ ﻣﺎ ﻳﺮﺟﺮﺢ ﺃﺣﺪﳘﺎ ﺣﻜﻢ ﺑﺎﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺍﻟﺮﺍﺟﺮﺢ ،ﻭﺇﻥ ﱂ
)(4
- ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ) 2 / 784 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) 4 / 429 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 468
).
)(1
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 209 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) : 4 / 428 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 255 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 373 ) -ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ ) 112 ) .
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 209 ) -ﺍﻟﻘﺮﺍﰲ :ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ) : 4 / 428 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 255 ) -ﺍﻹﺳﻨﻮﻱ ) - ( 2
ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ ) 112 ) .
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ …………………………..63 ………...……………..ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﻃﺮﻕ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ
ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻥ ﺍﳌﺘـﺄﺧﺮ ﻧﺎﺳـﺨﺎﹰ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻻﻥ ﰲ ﻣﻮﺿﻌﲔ ،ﻧﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ ؛ ﻓﺈﻥ ﻋ -2
.ﻟﻠﻤﺘﻘﺪﻡ ،ﻭﺇﻥ ﱂ ﻧﻌﺮﻑ ﺍﻟﺘﺎﺭﻳﺦ ،ﻧﺘﻮﻗﻒ ﺃﻭ ﳔﺘﺎﺭ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ
ﺍﻧﺘﻬﻰ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ،ﻭﺃﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﺑﺈﺫﻥ ﺍﷲ .ﻭﻫﻮ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻷﺧﺒﺎﺭ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 63…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
:ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ
.ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻷﺧﺒﺎﺭ
ﻗﺪ ﺍﺳﺘﻌﺮﺿﺖ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﺃﺭﻛﺎﻧﻪ ،ﻭﺃﺳﺒﺎﺑﻪ ،ﻭﳏﻠـﻪ ،ﰒ
ﺩﺭﺳﺖ ﻃﺮﻕ ﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﻫﻲ ) ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ،ﻭﻃﺮﻳﻘﺔ
ﺑﻌـﺾ ﺍﳊﻨﻔﻴﺔ ( ،ﻭﻗﺪ ﺭﺟﺮﺤﺖ ﻃﺮﻳﻘﺔ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ،ﻭﻫﻲ ﺍﻟﻨﺴﺦ ،ﰒ ﺍﳉﻤﻊ ،ﰒ ﺍﻟﺘﺟﺮﻴﺢ ،ﰒ
.ﺍﻟﺘﻌـﺎﺩﻝ ،ﻭﻗﺪ ﺩﺭﺳﺖ ﺍﻟﻨﺴﺦ ،ﻭﺍﳉﻤﻊ ،ﻭﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻟﻠﺘﺟﺮﻴﺢ ؛ ﻟﻜﺜﺮﺓ ﺗﻔﺮﻳﻌﺎﺗﻪ ،ﻭﺩﺭﺳﺖ ﻓﻴﻪ ﺍﻟﺘﺟﺮﻴﺢ ﻣﻦ ﺣﻴﺚ ﻭﻗﺪ ﺟﺮﻌﻠﺖ
.ﺗﻌﺮﻳﻔـﻪ ،ﻭﺷﺮﻭﻃﻪ ،ﻭﻃﺮﻗﻪ
ﻭﺃﻫﻢ ﻃﺮﻕ ﺍﻟﺘﺟﺮﻴﺢ ﺃﺭﺑﻌﺔ ،ﺗﺮﺟﺮﻴﺢ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺳﻨﺎﺩ ،ﻭﺗﺮﺟﺮﻴﺢ ﺑﻮﺍﺳﻄﺔ ﺍﳌﱳ ،ﻭﺗـﺮﺟﺮﻴﺢ ﻋـﻦ
.ﻃﺮﻳﻖ ﺩﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ ،ﻭﺗﺮﺟﺮﻴﺢ ﺑﺄﻣﻮﺭﹴ ﺧﺎﺭﺟﺮﻴﺔ
ﻭﻗﺪ ﻗﻤـﺖ ﺑﺘﻘﺴـﻴﻢ ﻫﺬﺍ ﺍﻟﻔـﺼﻞ ﺇﱃ ﻣﺒـﺤﺚ ﲤﻬﻴـﺪﻱ ،ﻭﺃﺭﺑﻌـﺔ ﻣﺒـﺎﺣﺚ ﺃﺧﺮﻯ ،ﻭﺫﻟﻚ ﻋﻠﻰ
:ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
:ﺍﳌﺒﺤﺚ ﺍﻟﺘﻤﻬﻴﺪﻱ
ﻨﺖ ﻛﺬﻟﻚ ﻭﺟﺮﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺟﺮﺢ ؛ ﻷﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺟﺮﻴﺢ ﺇﺫﺍ ﺟﺮﺎﺯ ﻭﺑﻴ
.ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﳌﺮﺟﺮﻮﺡ
.ﺑﺎﳌﺮﺟﻮﺡ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 65…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺫﻛﺮﺕ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺟﺮﻴﺢ ﻟﻐﺔﹰ ،ﻭﺍﺻﻄﻼﺣﺎﹰ ،ﻭﻣﻦ ﰒﱠ ﻗﻤﺖ ﺑـﺸﺮﺡ ﺍﻟﺘﻌﺮﻳـﻒ
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺇﱃ ﻓﺮﻋﲔ
:ﺍﻻﺻﻄﻼﺣﻲ ً ،
ﺍﳌﻴﺰﺍﻥ ﺢﺟﺮﺍﻟ ﺸﻲﺀ ﲟﻌﲎ ﺛﻘﻞ ،ﻭﺍﻟﺮﺟﺮﺤﺎﻥ ﲟﻌﲎ ﺍﻟﺮ ﺯﺍﻧﺔ ﻭﺍﻟﺰ ﻳﺎﺩﺓ ،ﻭﺭ ﺢﺟﺮﺭ
)
ﺍﻟﺸﻲﺀَ ﺑﺎﻟﺘﺜﻘﻴﻞ :ﻓﻀﻠﺘﻪ ﻭﻗﻮﻳﺘﻪ 1 ) .ﺤﺖﻛﻔﺘـﻪ ﻭﻣﺎﻟﺖ ﺑﺎﳌﻮﺯﻭﻥ ،ﻭﺭﺟﺮ ﺇﺫﺍ ﺛﹶﻘﹸﻠـﺖ
)
:ﻫﻮ " :ﺗﻘﻮﻳﺔ ﺇﺣﺪﻯ ﺍﻷﻣﺎﺭﺗﲔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻟﺪﻟﻴﻞ " ) 5ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ
ﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﺒﻞ ﺍﻟﺘﻘﻮﻳـﺔ ،ﺃﻣـﺎ ﻟﻔﻆ " ﺗﻘﻮﻳﺔ " ﺗﻔﻴﺪ ﺃﻥ ﺍﻟﺘﺟﺮﻴﺢ ﻳﻜﻮﻥ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ؛ ﻷ
)
ﺎ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻘﻮﻳﺔ 6 ) .ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻓﻼ ﺗﺮﺟﺮﻴﺢ ﻓﻴﻬﺎ ؛ ﻷ
:ﻭﺃﻣﺎ ﻋﺒﺎﺭﺓ " ﺇﺣﺪﻯ ﺍﻷﻣﺎﺭﺗﲔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ " ﻓﻤﻌﻨﺎﻫﺎ ﻛﺎﻵﰐ
ﺇﺫﺍ ﺗﻘﺎﺑﻞﹶ ﺩﻟﻴﻼﻥ ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﻳﻔﻴﺪ ﻋﻜﺲ ﻣﺎ ﻳﻔﻴﺪﻩ ﺍ ﻵﺧﺮ ،ﻧﺒﺤﺚ ﻋﻦ ﺗﺎﺭﻳﺦ ﻭﺭﻭﺩ ﺍﻷﺩﻟﺔ ،ﻓﺈﺫﺍ
ﻠﻤﻨﺎﻩ ﻛﺎﻥ ﺍﳌﺘﺄﺧﺮ ﻧﺎﺳﺨﺎﹰ ﻟﻠﻤﺘﻘﺪﻡ ،ﻭﺇﻥﹾ ﱂ ﻧﻌﻠﻤﻪ ﲨﻌﻨﺎ ﺑﲔ ﺍﻷﺩﻟﺔ ﻣﺎ ﺃﻣﻜﻦ ،ﻓﺈﻥ ﱂ ﻧﺴﺘﻄﻊ ﻋ
ﻧﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﺗﻘﻮﻳﺔ ﺃﻭ ﺗﺮﺟﺮﻴﺢ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﺍﳉﻤﻊ ،ﻧﺒﺤﺚ ﻋﻦ ﻃﺮﻳﻘﺔ
ﻭﺍﻟﺘﺟﺮﻴﺢ ﻗﺪ ﻳﻜﻮﻥ
)(1
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌﺠﻢ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻠﻐﺔ ) – ) 442ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 134 ) -ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 137 ) -
ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) 2 – 445 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) 199 ) -ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻳﻦ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 353 ) .
)(2
- ﺑﺰﺍﹰ ﻣﻦ ﻫﺠﺮ :ﺃﻱ ﺛﻴﺎﺑﺎﹰ ﻣﻦ ﻫﺠﺮ ،ﻭﻫﺠﺮ ﻣﻮﺿﻊ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺪﻳﻨﺔ [ .ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ :ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) ( 3 ) - 9 / 185 ) ] .ﺃﺑﻮ
ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) ، 510ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 7ﰲ ﺍﻟﺮﺟﺮﺤﺎﻥ ﰲ ﺍﻟﻮﺯﻥ ،ﺡ 3336 .
)(4
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 2 / 642ﺡ 2854 .
)(5
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 616 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 967 ) -ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ
) ) - 113ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 251 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟ ﺸﻨﻘﻴﻄﻲ ) 376 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) : 3 / 212 ) .ﺍﻹﺳﻼﻣﻲ ) ( 6 ) - 473 ) .ﺍﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ :ﺍﳌﻨﺨﻮﻝ ) 533 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 66…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﺳﻨﺎﺩ ،ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﱳ ،ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﻻﻟﺔ ،ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺃﻣﻮﺭﹴ ﺧﺎﺭﺟﺮﻴﺔ ،
) 1 )
ﻭﺑﺈﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﳝﻜﻦ ﺗﻘﻮﻳﺔ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ.
ﻭﺗﻔﻴﺪ ﻟﻔﻈ ﺔ " ﻟﺪﻟﻴﻞ " ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﺟﺮﻴﺢ ﲟﺠﺮﺩ ﺍﳍﻮﻯ ،ﻓﻼ ﺑﺪ ﻟﻠﺘﺟﺮﻴﺢ ﻣﻦ ﺩﻟﻴـﻞ ﻳﻘـﻮﻱ
) 2 )
ﺇﺣﺪﻯ ﺍﻷﻣﺎﺭﺗﲔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ .
( )
،ﻓﻠﻮ ﺍﺧﺘﻞ ﺷﺮﻁ ﻣﻨﻬﺎ ؛ﱂ ﳛﺪﺙ ﺍﻟﺘﻌـﺎﺭﺽ 3
ﺍﻷﻭﻝ :ﺃﻥ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ
.ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ ﺍﳊﻘﻴﻘـﻲ ،ﻓﻌﻨﺪﺋﺬ
ﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﻋﻤﻠﻨﺎ ﺑﺎﻟﻨﺎﺳﺦ ،ﻭﺗﺮﻛﻨﺎ ﺍﻟﺜﺎﱐ :ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ ؛ ﻓﺈﺫﺍ ﻋ
)
ﺍﳌﻨﺴﻮﺥ ،ﻓـﻼ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ 4 ) .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻻ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ﺑﻮﺟﺮﻪ
ﻣﻘﺒﻮﻝ ؛ ﻓﺈﻥ ﺃﻣﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﻭﻟﻮ ﻣـﻦ
ﻭﺟﺮـﻪ ﺩﻭﻥ ﻭﺟﺮـﻪ ،ﱂ ﳚـﺰ ﺍﻟﻠﺠـﻮﺀ ﺇﱃ ﺍﻟﺘـﺮﺟﺮﻴـﺢ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻻﺳﺘـﻌﻤـﺎﻝ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﻌﻄﻴﻞ
) 6 ) )
ﻭﺍﻹﳘﺎﻝ 5 ) .ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻘﻮﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺟﺮﻴﺢ ،ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﺟﺮﻴﺢ ﲟﺠﺮﺩ ﺍﳍﻮﻯ .
:ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ
ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺟﺢ ،ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﳌﺮﺟﻮﺡ
ﻻ ﳚﻮ ﺯ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺟﺮﺢ ،ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﳌﺮﺟﺮﻮﺡ ؛ ﻷﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟـﺪﻟﻴﻞ ﺍﻟـﺮﺍﺟﺮﺢ
)
:ﻭﺍﺟﺮﺐ 7 ) .ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ،ﻣﻨﻬﺎ
)(1
- ﺑﺘﺼﺮﻑ ﻳﺴﲑ ﺍﻟﺒﺎﺟﺮﻲ :ﺍﳊﺪﻭﺩ ﰲ ﺍﻷﺻﻮﻝ ) 126 ) .
)(2
- ﺍﻧﻈﺮ ﺍﻟﺒﺎﺟﺮﻲ :ﺍﳊﺪﻭﺩ ﰲ ﺍﻷﺻﻮﻝ ) 126 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) ( 3 ) - 473 ) .ﺍﻟﱵ ﺫﻛﺮ ﺎ ﰲ ﺍﻟﻔﺮﻉ
ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺻﻔﺤﺔ 13 .
)(4
- ﺍﻧﻈﺮ ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 83 ) .
)(5
- ﺍﻧﻈﺮ ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 83 ) -ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 163 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 133 ) -
ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 785 ) .
)(6
- ﺍﻧﻈﺮ ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 163 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 133 ) .
)(7
- ﺍﻹﺳﻨﻮﻱ :ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 212 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 619 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 251 ) -
2 /ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 418 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 67…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺣﲔ ﺑﻌﺜﻪ ﺇﱃ ﺍﻟﻴﻤﻦ ﻗﺎﺿﻴﺎﹰ ؛ ﺇﺫ ﻗﺎﻝ ﻟﻪ " :ﻛﻴﻒ ﺗﻘﻀﻲ ﺇﺫﺍ ﻋﺮﺽ ﺗﻘﺮﻳﺮ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﻌﺎﺫ
ﻟﻚ ﻗﻀﺎﺀ " ؟ ﻗﺎﻝ :ﺃﻗﻀﻲ ﺑﻜﺘﺎﺏ ﺍﷲ ،ﻗﺎﻝ " :ﻓﺈﻥ ﱂ ﲡﺪ ﰲ ﻛﺘﺎﺏ ﺍﷲ " ؟ ﻗﺎﻝ :ﻓﺒﺴﻨﺔ ﺭﺳﻮﻝ
ﺍﷲ
ﻗﺎﻝ " :ﻓﺈﻥ ﱂ ﲡﺪ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ، - -ﻭﻻ ﰲ ﻛﺘﺎﺏ ﺍﷲ " ؟ ﻗـﺎﻝ ﺃﺟﺮﺘﻬـﺪ ﺭﺃﻳﻲ - - ،
ﻭﻻ ﺁﻟﻮ ،ﻓﻀﺮﺏ ﺭﺳﻮﻝ ﺍﷲ - -ﺻﺪﺭﻩ ،ﻭﻗﺎﻝ " :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭﻓﱠﻖ ﺭﺳﻮﻝﹶ ﺭﺳـﻮﻝﹺ
) 1 )
ﺍﷲ ﳌﺎ ﻳﺮﺿﻲ ﺭﺳﻮﻝﹶ ﺍﷲ "
:ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ
ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻷﺩﻟﺔ ،ﻭﺗﻘﺪﱘ ﺍﻷﻗﻮﻯ ﻣﻨﻬﺎ ﻋﻠﻰ ﻏﲑﻫﺎ ،ﻓﺎﻟﻜﺘﺎﺏ ﻣﻘﺪﻡ ﻋﻠﻰ
.ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﺴﻨﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺑﺎﻗﻲ ﺍﻷﺩﻟﺔ
.ﺍﻟﺜﺎﱐ :ﺍﻹﲨﺎﻉ
ﻠﻢ ﻣﻦ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺟﺮﻮﺏ ﺗﻘﺪﱘ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺟﺮﺢ ،ﻋ
ﻦﻭﻣ
ﻋﻠﻤﺎﹰ ﻢﻠﻋﻦ ﺃﺣﻮﺍﳍﻢ ،ﻭﻧﻈﺮ ﰲ ﻭﻗﺎﺋﻊ ﺍﺟﺮﺘﻬﺎﺩﺍ ﻢ ،ﻋ ﺘﺶﻓﹶ ـ
)
ﻢ ﻛﺎﻧﻮﺍ ﻳﻮﺟﺮﺒﻮﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺍﺟﺮﺢ ﻣﻦ ﺍﻟﺪﻟﻴﻠﲔ ﺍﻟﻈﻨﻴﲔ ،ﺩﻭﻥ ﺃﺿﻌﻔﻬﻤﺎ .ﻻ ﻳﺸﻮﺑﻪ ﺭﻳﺐ ،ﺃ
) 2
ﻋﺎ ﺋﺸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻭﻫﻮ " ﺇﺫﺍ ﻣﻮﺍ ﺧﱪﻭﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ :ﺃﻥﱠ ﺍﻟﺼﺤﺎﺑﺔﹶ ﻗﹶﺪ
)
ﺍﻟﺘﻘﻰ ﺍﳋﺘﺎﻧﺎﻥ ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﻐﺴﻞ ،ﻓﻌﻠﺘﻪ ﺃﻧﺎ ﻭﺭﺳﻮﻝ ﺍﷲ - -ﻓﺎﻏﺘﺴﻠﻨﺎ " ) - 3ﺣﺪﻳﺚ
)
4
ﺻﺤﻴﺢ-
)
)
ﻋﻠﻰ ﺧﱪ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " …ﺇﳕﺎ ﺍﳌﺎﺀ ﻣﻦ ﺍﳌﺎﺀ " ) 5؛ ﻷﻥ ﻋﺎﺋـﺸ -
.ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻣﻦ ﺯﻭﺟﺮﺎﺕ ﺍﻟﻨﱯ ، - -ﻭﺯﻭﺟﺮﺎﺗﻪ ﺃﻋﻠﻢ ﺬﺍ ﺍﻷﻣﺮ
ﻓﺘﻘﺪﳝﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻷﻗﻮﻯ ،ﻭﻳﻄﺮﺣﻮﻥ ﻣـﺎ
) 6 )
ﺩﻭﻧﻪ .
ﺇ ﻥ ﺍﻟﻌﻘﻞ ﻳﻮﺟﺮﺐ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺟﺮﺢ ،ﻭﺗﺮﻙ ﺍﳌﺮﺟﺮﻮﺡ ،ﻭﺇﻥ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺮﺟﺮﻮﺡ ﻣـﻊ ﻭﺟﺮـﻮﺩ
) 7 )
ﺍﻟﺮﺍﺟﺮﺢ ﺧﻼﻑ ﺍﻷﺻﻞ .
)(5
)(1) (6
)(2) (7
)(3
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 212 ) -ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 130 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) : 2 / 251 ) .ﺍﻹﺳﻨﻮﻱ
ﺍﺑﻦ ﻣﺎﺟﺮﺔ :ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) 118ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 111ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻭﺟﺮﻮﺏ ﺍﻟﻐﺴﻞ ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳋﺘﺎﻧﺎﻥ ،ﺡ 608 .
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 182ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 21ﺇﳕﺎ ﺍﳌﺎﺀ ﻣﻦ ﺍﳌﺎﺀ ،ﺡ 81 - 343 .
ﺍﻧﻈﺮ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 621 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 251 ) .
- ﺇﻥ ﻣﻌﲎ ﺍﻟﺘﺟﺮﻴﺢ ﻟﻐﺔﹰ ﻫﻮ :ﺍﻟﺜﻘﻞ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﺘﻘﻮﻳﺔ .ﻭﺗﻌﺮﻳﻒ ﺍﻟﺘﺟﺮﻴﺢ ﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ :ﺗﻘﻮﻳـﺔ
.ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ﻟﺪﻟﻴﻞ
- ﺇﻥ ﺷﺮﻭﻁ ﺍﻟﺘﺟﺮﻴﺢ ﻫﻲ :ﺃﻥ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ،ﻭﺷﺮﻭﻃﻪ ،ﺍﻟﱵ ﺫﻛﺮ ـﺎ ﰲ ﻓـﺼﻞ
ﺍﻟﺘﻌﺎﺭﺽ ،ﻭ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﻨﺴﺦ ﻭﻻ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻘﻮﻡ ﺩﻟﻴﻞ
.ﻋﻠـﻰ ﺍﻟﺘﺟﺮﻴﺢ ،ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﺟﺮﻴﺢ ﲟﺠﺮﺩ ﺍﳍﻮﻯ
:ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ
ﻭﻗﺪ ﺧﺼﺼﺖ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﺳﻨﺎﺩ ،ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﻗﺴﻤﲔ :ﻓﺈﻣﺎ ﺃﻥ
.ﻳﻜﻮﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺍﻭﻱ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﻭﺍﻳﺔ
ﺇﻥ ﺍﻟﺘﺟﺮﻴﺢ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺳﻨﺎﺩ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ :ﺗﺮﺟﺮﻴﺤﺎﺕ ﲣﺘﺺ ﺑـﺎﻟﺮﺍﻭﻱ ،ﻭﺗﺮﺟﺮﻴﺤـﺎﺕ
.ﲣﺘﺺ ﺑﻨﻔﺲ ﺍﻟﺮﻭﺍﻳﺔ
ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺩﺭﺳﺖ ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﲣﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ،ﻭﺫﻛﺮﺕ ﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ،ﻭﻣﻦ ﺃﻫـﻢ
:ﻫﺬﻩ ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺴﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ
.ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻵﺧﺮ ﻣﻦ ﺻﻐﺎﺭﻫﻢ
ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﲰﺎﻋﺎﹰ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ ،ﻭﺍﻵﺧﺮ ﻣﻦ ﻭﺭﺍﺀ
.ﺣﺠﺎﺏ
- . -ﻛﺘﺐ ﻟﻪ ﺍﻟﻨﱯ
.ﺍﻟﻔﺮﻉ ﺍﻟﺘﺎﺳﻊ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺰﻛﻮﻥ ﻷﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺰﻛﲔ ﻟﻶﺧﺮ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 71…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ :ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺭﻭﺍﺓ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﺃﻛﺜﺮ ﻣﻦ ﺭﻭﺍﺓ ﺍﻵﺧﺮ .ﻭﻗﺪ ﺍﺧﺘﻠﻒ
) 1 )
ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻓﺮﻳﻘﲔ :
ﺍﻷﻭﻝ :ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ) ﺍﳌﺎﻟﻜﻴﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ ،ﻭﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ؛ ﻣﺜﻞ ﳏﻤﺪ
ﺻـﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ( ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ،ﻓﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﺮﻭﺍﺓ
)
ﻳﻜﻮﻥ ﺃﺭﺟﺮﺢ ﻣـﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻮﺍﺣﺪ 2 ) .ﺍﻟﺜﺎﱐ :ﻣﻨﻊ ﺃﻛﺜﺮ ﺍﳊﻨﻔﻴﺔ ) ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺍﻟﻜﺮﺧﻲ ،ﻭﺍﻟﺴﺮﺧﺴﻲ ( ﺍﻷﺧﺬﹶ
ﺑﺎﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﻛﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ﻟﻴﺴﺖ ﺣﺠﺔ ،ﺑﻞ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﻫﻮ ﺍﳊﺠﺔ ،
) 3 )
ﻓـﺈﺫﺍ ﺃﺻﺒﺢ ﺍﳊﺪﻳﺚ ﻣﺸﻬﻮﺭﺍﹰ ،ﺃﻭ ﻣﺘﻮﺍﺗﺮﺍﹰ ،ﻓﻴﺘﺟﺮﺢ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺧﱪ ﺍﻵﺣﺎﺩ .
ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ) ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻣﻦ ﺍﳊﻨﻔﻴـﺔ ( ﺑﺎﻟـﺴﻨﺔ
:ﻭﺍﻷﺛـﺮ ﻭﺍﳌﻌﻘﻮﻝ
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ - - ﻲﺸﺇﺣﺪﻯ ﺻﻼﰐ ﺍﻟﻌ
ﻗﺎﻝ :ﻓﺼﻠﻰ ﺑﻨﺎ ﺭﻛﻌﺘﲔ ﰒ ﺳﻠﻢ …… ،ﻭﰲ ﺍﻟﻘﻮﻡ ﺭﺟﻞ ﰲ ﻳﺪﻳﻪ ﻃﻮﻝ ،ﻳﻘﺎﻝ ﻟﻪ :ﺫﻭ ﺍﻟﻴـﺪﻳﻦ
ﻧﺴﻴ ،ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﹶ
ﺍﻟﺼﻼﺓ ؟ ﻗﺎﻝ " ﱂ ﺃﹶﻧ ﺕﺮﺃﻡ ﻗﺼ ﺖِ
ﺮ " ﻓﻘﺎﻝ " :ﺃﻛﻤﺎ ﻳﻘﻮﻝ ﺫﻭ ﺍﻟﻴﺪﻳﻦ " ؟ ﻓﻘﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻓﺘﻘﺪﻡ ﻓﺼﻠﻰ ﻣﺎ ﺗﺮﻙ ﻭﱂ ﺗﻘﹾﺼ ﺲ
) ( 4
… ، " ..ﰒ ﺳﻠﻢ
)(1
- ﺍﻧﻈﺮ ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 401 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﻨﺨﻮﻝ ) 537 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 325 ) -
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 225 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) : 4 / 628 ) -ﺍﻟﺴﺒﻜﻲ :ﲨﻊ ﺍﳉﻮﺍﻣﻊ ) 113 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1127 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 418 ) .
)(2
- ﺍﻧﻈﺮ ﺍﻟﺒﺎﺟﺮﻲ :ﺇﺣﻜﺎ ﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ) 737 ) -ﺍﻟﺮﺍﺯﻱ :ﺍﶈ ﺼﻮﻝ ) 5 / 401 ) -ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 227 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 391 ) -ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ - 2 / 163 ) ) : ﺍﻹﺳﻨﻮﻱ
ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 24 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 634 ) .
)(3
- ﺍﻧﻈﺮ ﺍﻟﺴﺮﺧﺴﻲ :ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) 2 / 24 ) -ﺍﻟﻜﺎﻛﻲ :ﺟﺮﺎﻣﻊ ﺍﻷﺳﺮﺍﺭ ﰲ ﺷﺮﺡ ﺍﳌﻨﺎﺭ ) 4 / 1130 ) -ﺍﳍﻨﺪﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ
)2/
. ( 266
)(4
- ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 103ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 88ﺗﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﳌﺴﺠﺪ ،ﺡ 482 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 72…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﻣﻌﺘﱪﺓ ،ﺣﻴﺚ ﺃﻥ ﺍﻟﻨﱯ - -ﱂ ﻳﺄﺧـﺬ ﺑﻘﻮﻝ
) 5 )
ﺫﻱ ﺍﻟﻴﺪﻳﻦ ﺣﱴ ﻭﺍﻓﻘﻪ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ .
ﺍﻷﻭﻝ :ﻋﻦ ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﺅﻳﺐ ﺃﻧﻪ ﻗﺎﻝ " :ﺟﺎﺀﺕ ﺍﳉﺪﺓ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺗﺴﺄﻟﻪ ﻣﲑﺍﺛﻬﺎ ،
:ﻓﻘﺎﻝ
ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ " :ﻛﻨﺖ ﺟﺎﻟﺴﺎﹰ ﺑﺎﳌﺪﻳﻨﺔ ﰲ ﳎﻠﺲ ﺍﻷﻧﺼﺎﺭ ،ﻓﺄﺗﺎﻧﺎ ﺃﺑـﻮ
ﻣﻮﺳـﻰ
ﱂ ﻳﻌﻤﻞ ﺃﺑﻮ ﺑﻜﺮ ﲞﱪ ﺍﳌﻐﲑﺓ ﺃﻥ ﺍﻟﻨﱯ - -ﺃﻃﻌ ﻢ ﺍﳉ ﺪﺓ ﺍﻟﺴﺪﺱ ،ﺣﱴ ﺍﻋﺘﻀﺪ ﲞﱪ ﳏﻤـﺪ ﺍﺑﻦ
ﻣﺴﻠﻤﺔ ،ﻭﱂ ﻳﻌﻤﻞ ﻋﻤﺮ ﲞﱪ ﺃﰊ ﻣﻮﺳﻰ ،ﺣﱴ ﺍﻋﺘﻀﺪ ﲞﱪ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ
) 4 )
ﻋﻨـﻬﻢ ﺃﲨﻌﲔ -ﻓﺪﻝ ﻫﺬﺍ ﺃﻥ ﺍﻟﻜﺜﺮﺓ ﰲ ﺍﻟﺮﻭﺍﺓ ﻣﻌﺘﱪﺓ ﻣﻨﺬ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ .
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﳌﻌﻘﻮﻝ
ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﺗﻪ ﺃﻛﺜﺮ ﻳﻜﻮﻥ ﻣﺮﺟﺮﺤﺎﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻷﻗﻞ ،ﻭﺍﻟﻌﻤـﻞ ﺑـﺎﻷﻗﻮﻯ
ﻭﺍﺟﺮﺐ ؛ ﻷﻥ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﺍﻟﻐﻠﻂ ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﻷﻛﺜﺮ ﺃﺑﻌﺪ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻋﻪ ﰲ
ﺍﻟﻌﺪﺩ ﺍﻷﻗﻞ ؛ ﻭﻷﻥ ﺧﱪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ﻳﻔﻴﺪ ﺍﻟﻈﻦ .ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺍﻟﻈﻨﻮﻥ ﺍ ﺘﻤﻌﺔ ﻛﻠﻤﺎ
ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻛﺎﻧﺖ
()(5
.ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
1)(2
)
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 441ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ،ﺑﺎﺏ ) ) 5ﰲ ﺍﳉﺪﺓ ،ﺡ 2894 .
)(3
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 4 / 178ﺃﺑﻮﺍﺏ ﺍﻟﻔﺮﺍﺋﺾ ،ﺑﺎﺏ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻣﲑﺍﺙ ﺍﳉﺪﺓ ،ﺡ 2101 .
)(4
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 1147ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ ،ﺑﺎﺏ ) ) 7ﺍﻻﺳﺘﺌﺬﺍﻥ ،ﺡ - 33 - 2153 .ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ -
ﺍﻟﻨﻮﻭﻱ ) 14 / 132 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 73…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ،ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻘﻄﻊ .ﻭﳍﺬﺍ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﳊﺪ ﺍﻟﻮﺍﺟﺮﺐ ﺑﺎﻟﺰﻧﺎ ﻣﻦ ﺃﻛـﱪ
) 5 )
ﺍﳊـﺪﻭﺩ ﻭﺁﻛﺪﻫﺎ ،ﺟﺮﻌﻠﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻋﺪﺩﺍﹰ ﻣﻦ ﻏﲑﻩ .
) 1 )
ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ) ﺍﳊﻨﻔﻴﺔ ( ﺑﺎﻟﻜﺘﺎﺏ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻟﻘﻴﺎﺱ :
ﻮﻥ .ﻟﺃﻠﻤَﻌﺎ ﺑ
ﺱﻳَﺃﺃﺍﻛَﺃﺜَﺮﺍﻟﻨ ) ( 3
ﻢ ﻻ ﻳﺪﺭﻭﻥ ﺣﻜـﻤﺘﻪ ﰲ ﺧﻠﻘـﻪ ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺘﲔ :ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ﻗﺪ ﺫﻡ ﺍﻟﻜﺜﺮﺓ ﺑﺄ
) 4 )
ﻓـﻼ ﻋـﱪﺓ ﻟﻠﻜﺜـﺮﺓ ﰲ ﺍﻟﺘﺟﺮﻴﺢ .
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ
ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - " - ﱄ ،ﻭﻟﻌﻞ ﺑﻌﻀﻜﻢ ﺃﻥ ﻳﻜﻮﻥ
ﺇﻧﻜﻢ ﲣﺘﺼﻤﻮﻥ ﺇ ﱠ
ﺃﳊﻦ ﲝﺠﺘﻪ ﻣﻦ ﺑﻌﺾ ،ﻓﺄﻗﻀﻲ ﻟﻪ ﻋﻠﻰ ﳓﻮ ﳑﺎ ﺃﲰﻊ ﻣﻨﻪ ،ﻓﻤﻦ ﻗﻄﻌﺖ ﻟﻪ ﻣﻦ ﺣﻖ ﺃﺧﻴﻪ
) 5 )
ﺷﻴﺌﺎﹰ ،ﻓـﻼ ﻳﺄﺧﺬﻩ ،ﻓﺈﳕﺎ ﺃﻗﻄﻊ ﻟﻪ ﺑﻪ ﻗﻄﻌﺔﹰ ﻣﻦ ﺍﻟﻨﺎﺭ "
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ :ﻓﻴﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ - -ﳛﻜﻢ ﺑﺎﻟﻈـﺎﻫﺮ ﻣـﻦ ﺣﺠـﺔ ﺍﻟﻔﺮﻳﻘﲔ
،ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺃﳊﻦ ﻣﻦ ﺍﻵﺧﺮ ،ﻓﻴﻌﻜﺲ ﺍﳊﻘﻴﻘﺔ .ﻭﻛﺬﻟﻚ ﻛﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ﻗـﺪ ﺗﻜـﻮﻥ
) 6 )
ﺧﻼﻑ ﺍﳊﻘﻴﻘﺔ .
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﻘﻴﺎﺱ
ﻻ ﺃﺛﺮ ﻟﻠﻜﺜﺮﺓ ﰲ ﺍﻟﺮﻭﺍﺓ ،ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺈﻥ ﺷﻬﺎﺩﺓ ﺍﻟﺸﺎﻫﺪﻳﻦ ﰲ ﻏﲑ ﺍﻟ ﺰﻧـﺎ ،ﻭﺷـﻬﺎﺩﺓ
ﺍﻷﻛﺜﺮ ﺳﻮﺍﺀ ،ﻓﻼ ﺃﺛـﺮ ﻷﻛـﺜﺮ ﻣﻦ ﺍﺛﻨـﲔ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻛﺬﻟﻚ ﻻ ﺃﺛﺮ ﻟﻠﺰﻳـﺎﺩﺓ ﰲ ﺍﻟﺘـﺮﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ
) 7 )
ﺍﻟﺮﻭﺍﺓ .
)(5
- ﺍﻟﺮﺍﺯﻱ :ﺍﶈﺼﻮﻝ ) 5 / 401 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) ( 1 ) - 2 / 975 ) .ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) ) .
2 / 252
)(2
- ﺳﻮﺭﺓ ﻳﻮﺳﻒ ) 103 ) .
)(3
- ﺳﻮﺭﺓ ﻳﻮﺳﻒ :ﻣﻦ ﺍﻵﻳﺔ ) 21 ) .
)(4
- ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ) 2 / 473 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ) 58 ) . ، 3 / 14
)(5
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 910ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺑﺎﺏ ) ) 3ﺍﳊﻜﻢ ﺑﺎﻟﻈﺎﻫﺮ ﻭﺍﻟﻠﺤﻦ ﺑﺎﳊﺠﺔ ،ﺡ ( 6 ) - 4 - 1713 .ﺍﻧﻈﺮ
ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 12 / 6 ) .
)(7
- ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 3 / 227 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ : ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 1019 - 1023 ) -ﺍﻹﺳﻨﻮﻱ
ﺍﳌﻨﲑ ) 4 /
. ( 633
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 74…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺭﺃﻱ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ؛ ﻷﻥ ﺍﳋﱪ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻳﻜﻮ ﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﺍﳋـﱪ
ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻭﺍﺣﺪ ﺑﻌﻴﻨﻪ ،ﻭﺇﺫﺍ ﱂ ﻧﻌﺘﱪ ﺍﻟﻜﺜﺮﺓ ﰲ ﺍﻟﺮﻭﺍﺓ ﱂ ﻧﻌﺘﱪ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ ﻭﻻ ﺍﳊﺪﻳﺚ
.ﺍﳌﺘﻮﺍﺗﺮ
ﻓﻘﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﺗﻔﻴﺪ ﺃﻥ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ ﻓﻘﻂ ،ﻭﺃﻥ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﺟﺮﺎﺋﺰ ،ﻭﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ
ﺃﺧـﺮﻯ ﺗﻔﻴﺪ ﺃﻥ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﳏﺮﻡ ﻣﺜﻠﻪ ﻣﺜﻞ ﺭﺑﺎ ﺍﻟﻨﺴﻴﺌﺔ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﻔﻴﺪ ﺃﻥ ﺭﺑﺎ ﺍﻟﻔﻀﻞ
ﺟﺮﺎﺋﺰ ﺭﻭﺍﻫﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻓﻘﻂ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﻔﻴﺪ ﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ﺑﻨﻮﻋﻴﻪ ﻗﺪ ﺭﻭﺍﻫﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ ،ﻣﻨﻬﻢ ﻋﻤـﺮ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ،ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﻭﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﻭﻣﺎﻟﻚ
:ﺑﻦ ﺃﻭﺱ ،ﻓﺘﻘﺪﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﲢﺮﻡ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﻏﲑﻫﺎ
) )
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ :ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " ﻻ ﺭﺑﺎ ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﺪﺍﹰ ﺑﻴﺪ "
) 2 )
1ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺃﻳﻀﺎﹰ ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " ﺇﳕﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ "
ﻭﺍﻟﱪ ﺑﺎﻟﱪ ﺭﺑﺎ ﺇﻻ ﻫﺎﺀ ﻭﻫﺎﺀ ،ﻭﺍﻟﺸـﻌﲑ ﺑﺎﻟﺸـﻌﲑ ﺭﺑﺎ ﺇﻻ ﻫـﺎﺀ ﻭﻫـﺎﺀ ،ﻭﺍﻟﺘـﻤﺮ ﺑﺎﻟﺘـﻤﺮ ﺭﺑﺎ ﺇﻻ ،
)
ﻫﺎﺀ ﻭﻫﺎﺀ " ) 3ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -
ﺍﻟﺬﻫﺐ ﺑﺎﻟـﺬﻫﺐ ﻣـﺜﻼﹰ
)
:ﲟﺜﻞ ﻭﺍﻟﻮﺭﻕ ﺑﺎﻟﻮﺭﻕ ﻣﺜﻼﹰ ﲟﺜﻞ " ) 4ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ
ﻳﺪﻝ ﺍﳊﺪﻳﺜﺎﻥ ﺍﻷﻭﻻﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺑﺎ ﻻ ﻳﻜﻮﻥ ﰲ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ،ﺇﳕﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ ؛ ﺃﻱ ﺍﻟﺰﻳـﺎﺩﺓ
ﻣﻘﺎﺑﻞ ﺍﻷﺟﺮﻞ ،ﻭﺃﻓﺎﺩ ﺍﳊﺪﻳﺜﺎﻥ ﺍﻵﺧﺮﺍ ﻥ ﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ﺑﻨﻮﻋﻴﻪ ،ﺭﺑﺎ ﺍﻟﻔﻀﻞ ،ﻭﺭﺑﺎ ﺍﻟﻨﺴﻴﺌ ،
ﻭﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ﺑﻨﻮﻋﻴﻪ ،ﻓﻤﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﻥ ﺣﺪﻳﺚ ﺃﺳﺎﻣﺔ ﻣﻨـﺴﻮﺥ ،
ﻭﺗﺄﻭﻟـﻪ ﺁﺧـﺮﻭﻥ ﺑﺘﺄﻭﻳﻼﺕ ﻣﻨﻬﺎ ﺃﻧﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﻏﲑ ﺍﻟﺮﺑﻮﻳﺎﺕ ،ﻭﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﺮﻙ
) 5 )
ﺍﻟﻌﻤﻞ ﺑﻈﺎﻫﺮﻩ .
)(1
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 832ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ) ) 18ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻣﺜﻼﹰ ﲟﺜﻞ ،ﺡ ( 2 ) - 103 - 1596 .ﻣﺴﻠﻢ :ﺻﺤﻴﺢ
ﻣﺴﻠﻢ ) ) 832ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ) ) 18ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻣﺜﻼﹰ ﲟﺜﻞ ،ﺡ ( 3 ) - 102 - 1596 .ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 389
ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 76ﺑﻴﻊ ﺍﻟﺸﻌﲑ ﺑﺎﻟﺸﻌﲑ ،ﺡ 2174 .
)(4
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 389ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 78ﺑﻴﻊ ﺍﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ،ﺡ ( 5 ) - 2176 .ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ
ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 25 ) . ، 6 / 24
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 75…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﲣ ﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ﺃﻥ ﻳﻜﻮﻥ ﺭﺍﻭﻱ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﻣ ﺸﻬﻮﺭﺍﹰ ﺑﺎﻟﻀﺒﻂ ،ﺃﻭ ﺍﳊﻔـﻆ
،ﺃﻭ ﺍﻟﻌﺪﺍﻟﺔ ،ﺃﻭ ﺍﻟﺜﻘﺔ ،ﺃﻭ ﻣﺸﻬﻮﺭﺍﹰ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ،ﺃﻭ ﻣﺸﻬﻮﺭﺍﹰ ﺑﺎﻟﻮﺭﻉ ﻭﺍﻟﺘﻘﻮﻯ ،ﺃﻭ ﻋﺎﳌـﺎﹰ
ﺑﺎﻟﻌﺮﺑﻴـﺔ ﲞﻼﻑ ﺍﻵﺧﺮ ،ﻓﺘﻜﻮﻥ ﺭﻭﺍﻳﺔ ﺍﳌﺸﻬﻮﺭ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻣﺮﺟﺮﺤﺔﹰ ﻋﻠﻰ ﻏﲑﻫﺎ ،ﻷﻥ ﺍﻟﻈﻦ
) 1 )
ﺑﺼﺤﺔ ﺃﻗـﻮﺍﳍﻢ ﺃﻗﻮﻯ ،ﻭﺳﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻪ ﺃﺷﺪ .
ﺃﻳﺪﻳﻬﻢ " ﻳﺮﻭﻯ ﺃﻥ ﺍﻷﻭﺯﺍﻋﻲ ﻟﻘﻲ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ،ﻓﻘﺎﻝ ﻟﻪ :ﻣﺎ ﺑﺎﻝ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻻ ﻳﺮﻓﻌﻮﻥ
ﻋﻨﺪ ﺍﻟﺮﻛﻮﻉ ،ﻭﻋﻨﺪ ﺭﻓﻊ ﺍﻟﺮﺃﺱ ﻣﻨﻪ ؟ ﻭﻗﺪ ﺣﺪﺛﲏ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﺳﺎﱂ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟـﻨﱯ
- -ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻋﻨﺪ ﺫﻟﻚ ! ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺣﺪﺛﲏ ﲪﺎﺩ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﻠﻘﻤﺔ ﻋﻦ
ﻋﺒﺪ ﺍﷲ
ﺑﻦ ﻣﺴﻌﻮﺩ - -ﻛﺎﻥ ﻻ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻋﻨﺪ ﺫﻟﻚ .ﻓﻘﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ :ﻋﺠﺒﺎﹰ ﻣﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻳﻌﺎﺭﺿـﲏ
ﲟﺎ ﺣﺪﺛﲏ ﺃﻋﻠﻰ ﻣﻨﻪ ﺇﺳﻨﺎﺩﺍﹰ ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻣﺎ ﲪﺎﺩ ،ﻓﻜﺎﻥ ﺃﻓﻘﻪ ﻣﻦ ﺍﻟﺰﻫﺮﻱ ،ﻭﺇﺑﺮﺍﻫﻴﻢ
ﺃﻓﻘﻪ ﻣـﻦ ﺳﺎﱂ ،ﻭﻟﻮﻻ ﺳﺒﻖ ﺍﺑﻦ ﻋﻤﺮ ﻟﻘﻠﺖ :ﻋﻠﻘﻤﺔ ﺃﻓﻘﻪ ﻣﻨﻪ ،ﻭﺃﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻬﻮ
) 2 )
ﻣﻌﺮﻭﻑ ﺑﺎﻟﻔﻘـﻪ ،ﻓﲑﺟﺮﺢ ﺣﺪﻳﺜﻪ ﺑﺰﻳﺎﺩﺓ ﻓﻘﻪ ﺭﻭﺍﺗﻪ ".
:ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ
ﺌﻞ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻋﻦ ﻣﲑﺍﺙ ﺍﺑﻨﺔ ،ﻭﺍﺑﻨﺔ ﺍﺑﻦ ،ﻭﺃﺧﺖ ،ﻓﻘـﺎﻝ :ﻟﻼﺑﻨـﺔ ﺍﻟﻨـﺼﻒ ،ﺳ
ﺌﻞ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺴﻴﺘﺎﺑﻌﲏ ،ﻓﺴ ﺍﺑﻦ ﻭﻟﻸﺧﺖ ﺍﻟﻨﺼﻒ ﻭﻻ ﺷﻲﺀ ﻟﺒﻨﺖ ﺍﻻﺑﻦ ،ﻭﺃﹾﺕ
ﻣﺴﻌﻮﺩ ﻓﻘﺎﻝ :ﻟﻘﺪ ﺿﻠﻠﺖ ﺇﺫﺍﹰ ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﻬﺘﺪﻳﻦ ،ﺃﻗﻀﻲ ﻓﻴﻬﺎ ﲟﺎ ﻗﻀﻰ ﺍﻟﻨﱯ - : -ﻟﻼﺑﻨﺔ
ﺍﻟﻨﺼﻒ ،ﻭﻻﺑﻨﺔ ﺍﻻﺑـﻦ ﺍﻟﺴﺪﺱ ﺗﻜﻤﻠﺔ ﺍﻟﺜﻠﺜﲔ ،ﻭﻣﺎ ﺑﻘﻲ ﻓﻠ ﻸﺧﺖ ،ﻓﺄﺗﻴﻨﺎ ﺃﺑﺎ ﻣﻮﺳﻰ ﻓﺄﺧﱪﻧﺎﻩ
)
ﺑﻘﻮﻝ ﺍﺑﻦ ﻣـﺴﻌﻮﺩ ،ﻓﻘـﺎﻝ ﻻ ﺗﺴﺄﻟﻮﱐ ﻣﺎ ﺩﺍﻡ ﻫﺬﺍ ﺍﳊﹶﱪ ﻓﻴﻜﻢ " 3 ) .ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺩﻝ ﻫﺬﺍ
ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﺧﺎﺻﺔ ﰲ ﺍﳌﲑﺍﺙ
)(1
- ﺍﻧﻈﺮ ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 424 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 169 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 326 ) -
ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 263 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) 2 / 393 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) - ( 6 / 156ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 635 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1129 ) .
)(2
- ﺍﳍﻨﺪﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 262 ) -ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 478 ) .
)(3
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1224ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ،ﺑﺎﺏ ) ) 8ﻣﲑﺍﺙ ﺍﺑﻨﺔ ﺍﺑﻦ ﻣﻊ ﺍﺑﻨﺔ ،ﺡ 6736 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 76…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ
ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ ﻛﺎﻧﺖ ﺭﻭﺍﻳﺘﻪ ﻫﻲ ﺍﻟﺮﺍﺟﺮﺤﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺯﻳـﺎﺩﺓ
) 1 )
ﺍﻟﺪﻗﺔ ،ﻭﺍﻟﻌﻠﻢ ،ﻭﻣﺸﺎﻫﺪﺓ ﺍﳊﺪﺙ .
ﻭﻣﺜﺎﻟﻪ :ﻣﺎ ﺭﻭﺕ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ " :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺗﺰﻭﺟﻬـﺎ ﻭﻫـﻮ
)
ﺣﻼﻝ " ) ، 2ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻘﺪﻡ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ " ﺃﻥ ﺍﻟﻨﱯ - -
)
ﺮﹺﻡ " ) 3؛ ﻷﻥ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ - -ﻫﻲ ﺻﺎﺣﺒﺔ ﺍﻟﻘﺼﺔ ،ﻓﻬـﻲ ﺗﺰﻭﺝ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ ﳏ
.ﺃﺩﺭﻯ ﻣـﻦ ﻏﲑﻫﺎ ﻭﺃﻋﻠﻢ
.ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﻣﺒﺎﺷﺮﺍﹰ ﳌﺎ ﺭﻭﺍﻩ
ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﻣﺒﺎﺷﺮﺍﹰ ﻟﻠﻘﺼﺔ ،ﻭﺍﻵﺧﺮ ﻏﲑ ﻣﺒﺎﺷﺮ ؛ ﻓﺮﻭﺍﻳﺔ ﺍﳌﺒﺎﺷﺮ ﺗﻜﻮﻥ ﺃﻭﱃ ﻣﻦ
)
) 4
ﺭﻭﺍﻳﺔ ﻏﲑ ﺍﳌﺒﺎﺷﺮ ،ﻟﻜﻮﻧﻪ ﺃﻋﺮﻑ ﲟﺎ ﺭﻭﻯ .
ﻭﻣﺜﺎﻟﻪ :ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺭﺍﻓﻊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ " :ﺗﺰﻭﺝ ﺭﺳﻮﻝ ﺍﷲ - -ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ
ﺣﻼﻝ ﻭﺑﲎ ﺎ ﻭﻫﻮ ﺣﻼﻝ ،ﻭﻛﻨﺖ ﺃﻧﺎ ﺍﻟﺮﺳﻮﻝﹶ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ "ﻗﺎﻝ ﺍﻟﺘﻣﺬﻱ -ﺣﺪﻳﺚ ﺣﺴﻦ-
) 5 )
ﻓﺮﻭﺍﻳﺘﻪ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻫﻲ " ﺃﻥ ﺍﻟﻨﱯ - -ﻧﻜﺤﻬﺎ ﻭﻫـﻮ
)
.ﺣﺮﺍﻡ " ) 6ﻷﻥ ﺃﺑﺎ ﺭﺍﻓﻊ ﻛﺎﻥ ﺍﻟﺴﻔﲑ ﺑﻴﻨﻬﻤﺎ
:ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻧﻜﺎﺡ ﺍﶈﺮﻡ :ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤﺔ ﰲ ﺣﻜﻢ ﻋﻘﺪ ﺍﶈﺮﻡ ﻟﻠﻨﻜﺎﺡ ﺇﱃ ﺭﺃﻳﲔ
ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ :ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺣﺮﻣﺔ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ﻭﺍﺳﺘﺪﻟﻮﺍ ﲝﺪﻳﺚ ﻣﻴﻤﻮﻧـﺔ ﻭﺣـﺪﻳﺚ
)
) 7
ﺃﰊ ﺭﺍﻓﻊ ﺃﻥ ﺍﻟﻨﱯ - -ﻧﻜﺢ ﻣﻴﻤﻮﻧﺔ ﻭﳘﺎ ﺣﻼﻻﻥ .
)(1
- ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 425 ) -ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 165 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 169 ) -ﺍﻷﺭﻣﻮﻱ :
ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 263 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 327 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ) ) -
2 / 393ﺍﻟﺰﺭﻛﺸﻲ
ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 154 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 637 ) -ﺍﻟﺪﻣﺸﻘﻲ :ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ) 397 ) -
ﺍﻟﺸﻮﻛﺎﱐ
)(2
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 704ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 5ﲢﺮﱘ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ﻭﻛﺮﺍﻫﻴﺔ ﺧﻄﺒﺘﻪ ،ﺡ 48 - 1411 .
)3
)
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) ، 334ﻛﺘﺎﺏ ﺟﺮﺰﺍﺀ ﺍﻟﺼﻴﺪ ،ﺑﺎﺏ ) ) 12ﺗﺰﻭﻳﺞ ﺍﶈﺮﻡ ،ﺡ - 1837 .
)(4
- ﺍﻷﺻﻔﻬﺎﱐ :ﺑﻴﺎﻥ ﺍﳌﺨﺘﺼﺮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﺑﻦ ﺍﳊﺎﺟﺮﺐ ) 2 / 843 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 257 ) .
)5
)
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 126ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 23ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺗﺰﻭﻳﺞ ﺍﶈﺮﻡ ،ﺡ - 841 .
)6
)
.ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺃﻋﻠﻰ ﺍﻟﺼﻔﺤﺔ -
)7
)
ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) 3 / 86 ) -ﺍﺑﻦ ﺭﺷﺪ :ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ ﻭ ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ) 471 ) -ﺍﻟﺒﻬﻮﰐ :ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ) - ) .
2 / 441
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 77…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ :ﻭﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ ﺇﱃ ﺟﺮﻮﺍﺯ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺮﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ
ﺍﺑـﻦ ﻋﺒﺎﺱ ﺃﻓﻘﻪ ﻣﻦ ﺃﰊ ﺭﺍﻓﻊ ،ﻭﺃﻳ ﻀﺎﹰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﺣﺪﻳﺚ ﺃﰊ ﺭﺍﻓﻊ ﺭﻭﺍﻩ
)
ﺍﻟﺘﻣـﺬﻱ ،ﻭﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﻣﺬﻱ 1 ) .ﻭﻟﻜﻦ ﺍﻟﺮﺍﺟﺢ :ﺣﺮﻣﺔ ﻧﻜﺎﺡ
- -ﺍﶈﺮﻡ ؛ ﻟﻜﺜﺮﺓ ﺭﻭﺍﺓ ﺣﺪﻳﺚ ﺃﰊ ﺭﺍﻓﻊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟـﻨﱯ
ﻧﻜﺢ ﻣﻴﻤﻮﻧﺔ ﻭﳘﺎ ﺣﻼﻻﻥ ،ﻭﺃﻥ ﻣﻴﻤﻮﻧﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻫﻲ ﺻﺎﺣﺒﺔ ﺍﻟﻮﺍﻗﻌﺔ ،ﻓﻬﻲ ﺃﺩﺭﻯ
.ﻣـﻦ ﻏﲑﻫﺎ ﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺃﺑﺎ ﺭﺍﻓﻊ -ﻭﻫﻮ ﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻬﻤﺎ -ﻫﻮ ﺃﺣﺪ ﺭﻭﺍ ﺎ
- . -ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﱯ
ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﱯ - -ﺣﺎﻝ ﲰﺎﻋﻪ ،ﺭﻭﺍﻳﺘﻪ ﺗﻜﻮﻥ ﺃﻭﱃ ﻣﻦ ﺍﻟﺒﻌﻴﺪ ﻋﻨﻪ ؛ ﻟﺰﻳﺎﺩﺓ ﲰﺎﻋﻪ ﻣﻨﻪ
) 2 )
ﻭﻫﻲ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ.
) 3 )
ﳊﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ - -ﻗـﺎﻝ " :ﻟﻴﻠـﲏ ﻣﻨـﻜﻢ ﺃﻭﻟﻮ ﺍﻷﺣـﻼﻡ ﻭﺍﻟﻨﻬﻰ "
ﺃﻥ ﺍﻟﻨﱯ - -ﺃﻣﺮ ﺃﻭﻟﻮ ﺍﻷﺣﻼﻡ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺮﻳﺒﲔ ﻣﻨﻪ ؛ ﻷ ﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﻴﻨﻘﻠﻮﻥ ﻋﻨﻪ ﻫـﺬﺍ ﺍﻟﺪﻳﻦ
.ﻓﻬﻮ ﺃﻭﻋﻰ ﻣﻦ ﻏﲑﻫﻢ
ﻭﻣﺜﺎﻟﻪ :ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺇﻓﺮﺍﺩ ﺍﻟﻨﱯ ،- -ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺃﻧﺲ ﺃﻧﻪ ﻗﹶﺮﻥ ،ﻷﻥ ﺍﺑﻦ ﻋﻤﺮ
) 4 )
ﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﲢﺖ ﻧﺎﻗﺔ ﺍﻟﻨﱯ - -ﺣﲔ ﻟﱮ ،ﻭﺃﻧﻪ ﲰﻊ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻹﻓﺮﺍﺩ .
ﻠﹶﻠﹾﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ - -ﺑﺎﳊﺞ ﻣﻔﺮﹺﺩﺍﹰ .ﻭﰲ ﻓﻌﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺃﹶﻫ
)
) 5
ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ﻣﻔﺮﹺﺩﺍﹰ "
ﱠﻞ ﺭﺳﻮﻝ - -؟ ﺃﹶﻫ ،ﻓﻘﺎﻝ ﺑﹺﻢ ﻋﻤﺮ - -ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺒﻴﻬﻘﻲ " ﺃﻥ ﺭﺟﻼﹰ ﺃﺗﻰ ﺍﺑﻦ
ﻗﺎﻝ
ﺃﻫ ﱠﻞ ﺭﺳﻮﻝ ﺍﷲ - -؟ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻫﻞ ﺑﺎﳊﺞ،ﻓﺎﻧﺼﺮﻑ،ﰒ ﺃﺗﺎﻩ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ،ﻓﻘﺎﻝ ﰈ
ﻗﺎﻝ ﺃﱂ ﺗﺄﺗﲏ ﻋﺎﻡ ﺃﻭﻝ ؟ ! ﻗﺎﻝ ﺑﻠﻰ ،ﻭﻟﻜﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻳﺰﻋﻢ ﺃﻧﻪ ﻗﺮﻥ ،ﻗﺎﻝ ﺍﺑـﻦ ﻋﻤـﺮ -
-ﺇﻥ
)(1
- ﺍﺑﻦ ﺍﳍﻤﺎﻡ :ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ) 3 / 232 ) .
)(2
- ( ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 327 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) ) - ( 167 / 2 6 / 155
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 639 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) - 419 ) .
)3
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) - 220
ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 28ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﻭﺇﻗﺎﻣﺘﻬﺎ ،ﺡ ) ، 122 - 432 .
)4
)
( ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ -
. ( 167 / 2
)5
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) - 619
ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 27ﰲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﻘﺮﻥ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ،ﺡ ) ، 184 - 1231 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 78…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻛﺎﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻫﻦ ﻣﻜﺸﻔﺎﺕ ﺍﻟﺮﺅﻭﺱ ،ﻭﺃﱐ ﻛﻨﺖ ﲢﺖ ﻧﺎﻗﺔ
ﺭﺳﻮﻝ ﺍﷲ
)
ﳝﺴﲏ ﻟﻌﺎ ﺎ ﺃﲰﻌﻪ ﻳﻠﱯ ﺑﺎﳊﺞ " 1 ) -ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻣﺎ - -
_ .ﻋﺪﺍ ﺯﻳﺎﺩﺓ ﺃﻥ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻛﺎﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ
)
ﻗﺎﻝ ﺃﻧﺲ ﲰﻌﺖ ﺍﻟﻨﱯ - " -ﻳﻠﱯ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌﺎﹰ " ) · 2ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﺍﻟﺘﺮﺟﻴﺢ
ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻵﺧﺮ ﻣﻦ ﺻﻐﺎﺭﻫﻢ
ﺇﻥ ﺭﻭﺍﻳﺔ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺻﻐﺎﺭﻫﻢ ؛ ﻷﻥ ﻓﻬﻤﻪ ﻭﻭﻋﻴﻪ ﻟﻠﻤﺮﺍﺩ ﻣﻦ ﺍﳊﺪﻳﺚ
ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺼﻐﲑ ،ﻭﻛﺬﻟﻚ ﺗﺘﻘﺪﻡ ﺭﻭﺍﻳﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﻏﲑﻫﻢ ،ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﺃﻧﻪ ﻳﻜﻮﻧﻮﺍ
ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﱯ - -ﺣﺎﻟﺔ ﺍﻟﺴﻤﺎﻉ ،ﻭﻛﺬﻟﻚ ﺗﺮﺟﺮﺢ ﺭﻭﺍﻳﺔ ﻛﺜﲑ ﺍﻟﺼﺤﺒﺔ ﻋﻠﻰ ﻏﲑﻩ ؛ ﻷﻥ ﻛﺜﲑ
)
ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﻨﱯ - -ﺃﻋﻠﻢ ﺑﺮﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻭﺃﺣﻔﻆ ﳍﺎ 3 ) .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ :ﻣﺎ ﺭﻭﻯ
) 4 )
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺍﻟﻨﱯ - -ﻛﺎﻥ ﻳﻘﻮﻝ " :ﻟﻴﻠﻴﲏ ﻣﻨﻜﻢ ﺃﻭﻟﻮ ﺍﻷﺣﻼﻡ ﻭﺍﻟﻨﻬﻰ "
:ﻭﻣﺜﺎﻟﻪ
ﻣﺎ ﺫﻛﺮﺕ ﰲ ﻣﺜﺎﻝ ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺗﻌﺎﺭﺽ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺇﻓﺮﺍﺩ ﺍﳊﺞ ﻭﺭﻭﺍﻳﺔ ﺃﻧﺲ ﺍﺑﻦ
ﻣﺎﻟﻚ ﰲ ﺇﻗﺮﺍﻥ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ،ﻓﺈﻥ ﺍﺑﻦ ﻋﻤﺮ - -ﻳﻘﻮﻝ :ﺇﻥ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ - -ﻛﺎﻥ ﻳﺪﺧﻞ
.ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻫﻦ ﻣﻜﺸﻔﺎﺕ ﺭﺅﻭﺳﻬﻦ ،ﺩﻻﻟﺔ ﻋﻠﻰ ﺻﻐﺮ ﺳﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ
ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ ﺑﻜﺮ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻝ ﲰﻌﺖ ﺍﻟﻨﱯ - -ﻳﻠﱯ
ﺑﺎﻟﻌﻤﺮﺓ ﻭﺍﳊﺞ ﲨﻴﻌﺎﹰ ،ﻗﺎﻝ ﻓﺤﺪﺛﺖ ﺑﺬﻟﻚ ﺍﺑﻦ ﻋﻤﺮ ﻓﻘﺎﻝ :ﺇﳕﺎ ﺃﻫﻞ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ،ﻗﺎﻝ
ﻓﻠﻘﻴﺖ ﺃﻧﺴﺎﹰ ﻓﺤﺪﺛﺘﻪ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ،ﻓﻘﺎﻝ :ﻣﺎ ﺗﻌﺪﻭﻧﻨﺎ ﺇﻻ ﺻﺒﻴﺎﻧﺎﹰ ،ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -
) 5 )
ﻳﻘﻮﻝ " :ﻟﺒﻴﻚ ﻋﻤﺮﺓ ﻭﺣﺠﺔ " .
)(1
- ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻜﱪﻯ ) ) 5 / 9ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﻦ ﺍﺧﺘﺎﺭ ﺍﻟﻘﺮﺍﻥ ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﻨﱯ - - .ﻗﺎﺭﻧﺎﹰ ﺣﺞ
)(2
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 619ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 27ﰲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﻘﺮﻥ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ،ﺡ 185 - 1232 .
)(3
- ﺍﻧﻈﺮ ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 167 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 264 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ
) - ( 6 / 153ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 642 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4157 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ
ﺍﻟﻔﺤﻮﻝ ) 1128 ) - 2 /ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 419 ) .
)(4
- .ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺴﺎﺑﻘﺔ
)(5
- .ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) 5 / 9ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﻦ ﺍﺧﺘﺎﺭ ﺍﻟﻘﺮﺍﻥ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 79…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺎﹰ ﻣﻦﻓﺘﺟﺮﺢ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ؛ ﻷﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﺃﻛﱪ ﺳﻨ
.ﺍﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ
ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﲰﺎﻋﺎﹰ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ ،ﻭﺍﻵﺧﺮ
ﻣـﻦ ﻭﺭﺍﺀ
.ﺣﺠﺎﺏ
ﻭﻣﺜﺎﻟﻪ :ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻋﺘﻖ ﺑﺮﻳﺮﺓ ﻣﻦ ﺣﻴﺚ ﻛﻮﻥ ﺯﻭﺟﻬﺎ ﺣﺮﺍﹰ ﺃﻭ
) )
ﻋﺒﺪﺍﹰ .ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ " :ﻛﺎﻥ ﺯﻭﺝ ﺑﺮﻳﺮﺓ ﻋﺒﺪﺍﹰ "
2
ـﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ :ﲰﻌﺖ ﺍﻟﻘﺎﺳﻢ ﳛﺪﺙ ﻋﻦ ﻋﺎﺋـﺸﺔ ﺃ
ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺸﺘﻱ ﺑﺮﻳﺮﺓ ﻟﻠﻌﺘﻖ ،ﻓﺎﺷﺘﻃﻮﺍ ﻭﻻﺀﻫﺎ ،ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﺮﺳـﻮﻝ ﺍﷲ - -ﻓﻘـﺎﻝ " :
ﺍﺷـﺘﺮﻳﻬﺎ ﻭﺃﻋﺘﻘﻴﻬﺎ ،ﻓﺈﻥ ﺍﻟﻮﻻﺀ ﳌﻦ ﺃﻋﺘﻖ " ﻭﺃﻫﺪﻱ ﻟﺮﺳﻮﻝ ﺍﷲ - -ﳊﻢ ،ﻓﻘﺎﻟﻮﺍ ﻟﻠـﻨﱯ - -
ﺑﻪ ﻋﻠﻰ ﺑﺮﻳﺮﺓ ،ﻓﻘﺎﻝ " :ﻫﻮ ﳍﺎ ﺻﺪﻗﺔ ،ﻭﻫﻮ ﻟﻨﺎ ﻫﺪﻳﺔ " ﻭﺧ ﻕﻫـﺬﺍ ﺗﺼﺪ
)
ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻛﺎﻥ ﺯﻭﺟﺮﻬﺎ ﺣﺮﺍﹰ " ) ، 3ﺕﲑ
ﺎ ﺧﺎﻟﺔﹰ ﻟﻪ -ﺃﻥﺎ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ -ﻟﻜﻮﻓﺘﻘﺪﻡ ﺭﻭﺍﻳﺔ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﻋﺎﺋﺸﺔ ؛ ﻷ
ﺓ ﻋﺘﻘﺖ ،ﻭﻛﺎﻥ ﺯﻭﺟﺮﻬﺎ ﻋﺒﺪﺍﹰ ،ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺑﺮﹺﻳـﺮ
) 4 )
ﻋﺎﺋﺸﺔﹶ ﺃﻥ ﺯﻭﺟﺮﻬﺎ ﻛـﺎﻥ ﺣﺮﺍﹰ ،ﻓﺴﻤﺎﻋﻪ ﻋﻨﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺎﺏ .
) 5
· ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ :ﺗﺮﺟﻴـﺢ ﺭﻭﺍﻳـﺔ ﻣﻦ ﺳـﻤﻊ ﻣﻦ ﺍﻟﻨـﱯ - -ﻋﻠﻰ ﺭﻭﺍﻳـﺔ ﻣـﻦ ﻛﺘﺐ ﻟﻪ ﺍﻟﻨﱯ -
(
.-
ﻗﺪ ﺗﻌﺎﺭﺽ ﺧﱪﺍ ﻥ ﺃﺣﺪﳘﺎ ﻳﻔﻴﺪ ﺟﺮﻮﺍﺯ ﺍﻻﻧﺘﻔﺎﻉ ﲜﻠﻮﺩ ﺍﳌﻴﺘﺔ ،ﻭﺍﻵﺧﺮ ﳝﻨﻊ ﺍﻻﻧﺘﻔﺎﻉ ﺎ ،ﻓﻴﻘـﺪﻡ
ﺣﺪﻳﺚ ﺟﺮﻮﺍﺯ ﺍﻻﻧﺘﻔﺎﻉ ﲜﻠﻮﺩ ﺍﳌﻴﺘﺔ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ؛ ﻷﻥ ﺣﺪﻳﺚ ﺟﺮﻮﺍﺯ ﺍﻻﻧﺘﻔﺎﻉ ﲰﻌﻪ ﺍﺑﻦ
) )
ﻋﺒﺎﺱ ﻣﻦ ﺍﻟﻨﱯ ، - -ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻗﺪ ﻛﺘﺐ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ - -ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﻴﻢ .
6
)(1
ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 168 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 334 ) .
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 780ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ،ﺑﺎﺏ ) ) 2ﺇﳕﺎ ﺍﻟﻮﻻﺀ ﳌﻦ ﺃﻋﺘﻖ ،ﺡ 13 - 1504 .
)(2
)(3 ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 779ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ،ﺑﺎﺏ ) ) 2ﺇﳕﺎ ﺍﻟﻮﻻﺀ ﳌﻦ ﺃﻋﺘﻖ ،ﺡ 12 - 1504 .
)(4
ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 168 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 334 ) .
)(5
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 334 ) .
)(6
ﺍﻟﺒﺎﺟﺮﻲ :ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ) 740 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 80…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺎ ﻣﻮﻻﺓ ﻬﻴﺘﻄﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻭﺟﺮﺪ ﺷﺎﺓ ﻣﻴﺘﺔ ،ﹸﺃﻋ
ﺎ ﻣﻴﺘﺔ .ﻓﻘﺎﻝ " :ﺇﳕﺎ ﳌﻴﻤﻮﻧﺔ ﻣـﻦ ﺍﻟﺼﺪﻗﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - :" -ﻫﻼ ﺍﻧﺘﻔﻌﺘﻢ ﺑﺈﻫﺎ ﺎ ؟ " ﻗﺎﻟﻮﺍ :ﺇ
ﻡﺮﺣ
ـ
) 1 )
ﺃﻛﻠﻬﺎ " .
ﻢﹴ ﻗﺎﻝ " :ﺃﺗﺎﻧﺎ ﻛﺘـﺎﺏ ﺭﺳـﻮﻝ ﺍﷲ " -ﻜﹶﻴﻭﺍﳊﺪﻳﺚ ﺍﳌﻌﺎﺭﺽ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋ
) 2 )
-ﺃﻻ ﺗﻨﺘﻔﻌﻮﺍ ﻣﻦ ﺍﳌﻴﺘﺔ ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ " -ﺣﺪﻳﺚ ﺣﺴﻦ . -
.ﺍﻟﻔﺮﻉ ﺍﻟﺘﺎﺳﻊ :ﺍﻟﺘﺮﺟﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺰﻛﻮﻥ ﻷﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺰﻛﲔ ﻟﻶﺧﺮ
ﻓﺮﻭﺍﻳـﺔ ،ﺇﺫﺍ ﻛﺎﻥ ﺍﳌ ﺰﻛﻮﻥ ﻷﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻵﺧﺮ ،ﺃﻭ ﻛﺎﻥ ﺍﳌﺰﱢﻛـﻲ ﻟﻪ ﺃﻋﺪﻝﹶ ﻭﺃﻭﺛـﻖ
)
ﺎ ﺃﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ 3 ) .ﱠﻛﻰ ﻣﺮﺟﺮﺤﺔ ؛ ﻷﺍﳌﺰ
ﻗﺪ ﻭﺭﺩ ﰲ ﺣﻜﻢ ﻣﺲ ﺍﻟﺬﻛﺮ ﺣﺪﻳﺜﺎﻥ ﳐﺘﻠﻔﺎﻥ ،ﺃﺣﺪﳘﺎ ﻳﻔﻴﺪ ﺃﻥ ﻣﺲ ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﻮﺍﻗﺾ
.ﺍﻟﻮﺿﻮﺀ ،ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻳﻔﻴﺪ ﺃﻥ ﻣﺲ ﺍﻟﺬﻛﺮ ﻟﻴﺲ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ
ﺎ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻳﻘﻮﻝ " :ﻣﻦ ﻣﺲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺑﺴﺮﺓ ﺑﻨﺖ ﺻﻔﻮﺍﻥ ﺃ
) 4 )
ﺫﻛـﺮﻩ ﻓﻠﻴﺘﻮﺿﺄ " -ﺣﺪﻳﺚ ﺻﺤﻴﺢ . -
)
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻃﻠﻖ ﻋﻦ ﺃﺑﻴﻪ ) ، 5ﻗﺎﻝ :ﻗﺪﻣﻨﺎ ﻋﻠﻰ ﻧﱯ ﺍﷲ - -ﻓﺠﺎﺀ ﺭﺟﺮـﻞ
ﻛﺄﻧﻪ ﺑﺪﻭﻱ ،ﻓﻘﺎﻝ :ﻳﺎ ﻧﱯ ﺍﷲ ﻣﺎ ﺗﺮﻯ ﰲ ﻣﺲ ﺍﻟﺮﺟﺮﻞ ﺫﻛﺮﻩ ﺑﻌﺪ ﻣﺎ ﻳﺘﻮﺿﺄ ،ﻓﻘﺎﻝ " ﻫـﻞ ﻫـﻮ
)
ﺑﻀﻌﺔﹸ ﻣﻨﻪ " -ﺣﺪﻳﺚ ﺻﺤﻴﺢ " 6 ). -ﺔﹸ ﻣﻨﻪ " ﺃﻭ ﻐﺇﻻ ﻣﻀ
)
ﻭﻥ ﺃﻥ ﻣﺲ ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ 7 ) .ﻳﻌﺪ ﺃﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻢ
)1
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 187ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 27ﻃﻬﺎﺭﺓ ﺟﺮﻠﻮﺩ ﺍﳌﻴﺘﺔ ﺑﺎﻟﺪﺑﺎﻍ ،ﺡ - 101 - 363 .
)2
)
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 4 / 10ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ،ﺑﺎﺏ ) ) 7ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺟﺮﻠﻮﺩ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐﺖ ،ﺡ - 1729 .
)3
)
ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 264 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 329 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤـﻮﻝ -
)2/
. ( 1130
)4
)
ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ - 16 .
)(5
- ﻗﻴﺲ ﺑﻦ ﻃﻠﻖ ﺑﻦ ﻋﻠﻲ ﻳﻦ ﺍﳌﻨﺬﺭ ﺍﺧﺘﻠﻒ ﰲ ﺻﺤﺒﺘﻪ ،ﻭﺃﺑﻮﻩ ﺻﺤﺎﰊ ،ﻭﻗﺪ ﻟﺪﻏﺖ ﻃﻠﻖ ﺑﻦ ﻋﻠﻲ ﻋﻘﺮﺏ ﻋﻨﺪ ﺍﻟﻨﱯ ، - -ﻓﺮﻗﺎﻩ ﺍﻟﻨﱯ -
-ﻓﱪﺃ [ .ﺍﺑﻦ ﺍﻷﺛﲑ :ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ) 4 / 219 ) -ﺍﺑﻦ ﺣﺠﺮ :ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ) 8 / 398 ) ] .
)(6
- ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 17 .
)(7
- ﻣﺎﻟﻚ :ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ) 1 / 8 ) -ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) 1 / 30 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺍﳌﻐﲏ ) 1 / 202 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 81…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﺧﺬﻫﻢ ﺑﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻋﻤـﺮ ،ﻣـﻦ
) 1 )
ﻓﻘﻬﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ،ﲞﻼﻑ ﻗﻴﺲ ﺑﻦ ﻃﻠﻖ ﻭﺃﺑﻴﻪ .
ﺍﻟﺬﻛﺮ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ .ﺲﻭﻥ ﻣﻳﻌﺪ ﻭﺃﺧﺬ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺍﳊﻨﻔﻴﺔ ؛ ﻓﻬﻢ ﻻ
)
) 2ﻭﺍﳌﺮﺟﺮﺢ ﺍﻷﻭﻝ ؛ ﻷﻥﱠ ﺭﻭﺍﺗﻪ ﺃﻓﻘﻪ .
- ﺍﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ :ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ،ﻓﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ) ﺍﳌﺎﻟﻜﻴﺔ ،ﻭﺍﻟـﺸﺎﻓﻌﻴﺔ ،
ﻭﺍﳊﻨﺎﺑﻠﺔ ،ﻭﳏﻤﺪ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ( ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ،ﻭﻫﻮ ﺍﳌﺨﺘﺎﺭ ،ﻭﻣﻨﻌﻪ ﺃﻛﺜـﺮ
.ﺍﳊﻨﻔﻴﺔ
-، ﺭﻭﺍﻳﺔ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺬﻱ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺻﻔﺎﺕ ،ﻣﺜﻞ ) :ﺍﻟﺘﻘﻮﻯ ،ﻭﺍﻟﻮﺭﻉ ،ﻭﺍﻟﻔﻘﻪ ،ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ
.ﻭﻏﲑﻫﺎ ( ﺃﺭﺟﺮﺢ ﻣﻦ ﻏﲑﻫﺎ
)(1
)(2
ﺍﻟﺒﺎﺟﺮﻲ :ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ 737 ) . ) ،
ﺇﱃ ﺍﳌﻄﻠـﺐ ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﳌﻄﻠ ﺐ ﺍ ﳋﺎﺹ ﺑﺎﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﲣ ﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ،ﺍﻧﺘﻘﻠـﺖ
:ﺍﳋـﺎﺹ ﺑﺎﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﺗﻌﻮﺩ ﺇﱃ ﻧﻔﺲ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﻓﺮﻭﻉ
.ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﺮﺟﻴﺢ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﱄ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻷﺩﱏ ﻣﻨﻪ
.ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺗﺮﺟﻴﺢ ﺍﳊﺪﻳﺚ ﺍﻷﺷﺪ ﺗﻘﺼﻴﺎﹰ ﻟﻠﺮﻭﺍﻳﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﺩﱏ ﻣﻨﻪ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 83…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
) )
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺣﺪﻳﺜﺎﻥ ،ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻣﺘﻮﺍﺗﺮﺍﹰ ) ، 1ﻭﺍﻵﺧﺮ ﺁﺣﺎﺩﺍﹰ ) ، 2ﻳﺮﺟﺮﺢ ﺍﳌﺘﻮﺍﺗﺮ -
)
ﻟﻜﹶﻮﻧﻪ ﻣﻈﻨﻮﻧﺎﹰ 3 ) .ﻟﻜﻮﻧﻪ ﻗﻄﻌﻴﺎﹰ ﻭﺭﻭﺍﺗﻪ ﺃﻛﺜﺮ -ﻋﻠﻰ ﺍﻵﺣﺎﺩ
ﻓﻘﺪ ﻭﺭﺩ ﺣﺪﻳﺜﺎﻥ ﻣﺘﻌﺎﺭﺿﺎﻥ ،ﺃﺣﺪﳘﺎ ﻳﻔﻴﺪ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻴﻤﲔ ﻭﺍﻟﺸﺎﻫﺪ ،ﻭﻫﻮ ﻣﺘﻮﺍﺗﺮ ،ﻭﺍﳊـﺪﻳﺚ
.ﺍﻵﺧﺮ ﳝﻨﻊ ﺫﻟﻚ ،ﻭﻫﻮ ﺁﺣﺎﺩ ،ﻓﲑﺟﺮﺢ ﺍﳌﺘﻮﺍﺗﺮ ﻋﻠﻰ ﺍﻵﺣﺎﺩ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬـﻤﺎ " -ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ - -ﻗ ـﻀﻰ
) 4 )
ﺑﻴﻤـﲔ ﻭﺷﺎﻫﺪ "
ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ :ﻋﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ :ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﲔ ﺭﺟﺮﻞ ﺧﺼﻮﻣﺔ ﰲ ﺷﻲﺀ ،
ﻟﻪ :ﺇﻧﻪ ﺇﺫﺍﹰ ﳛﻠﻒ ﻓﺎﺧﺘـﺼﻤﻨﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ - -ﻓﻘﺎﻝ " :ﺷﺎﻫﺪﺍﻙ ﺃﻭ ﳝﻴﻨﻪ " ،ﻓﻘﻠﺖ
ﻭﻻ ﻳﺒـﺎﱄ ،ﻓﻘـﺎﻝ ﺍﻟﻨﱯ - : " -ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﳝﲔ ،ﻳﺴﺘﺤﻖ ﺎ ﻣﺎﻻﹰ ،ﻭﻫﻮ ﻓﻴﻬـﺎ ﻓﺎﺟـﺮ ،
) 5 )
ﻟـﻘﻲ ﺍﷲ ﻭﻫـﻮ ﻋﻠﻴـﻪ ﻏﻀﺒﺎﻥ "
)(1
- ) ( 2
ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻫﻮ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺪﺩ ﻛﺜﲑ ﲢﻴﻞ ﺍﻟﻌﺎﺩﺓ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ [ .ﺍﻟﻄﺤﺎﻥ :ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ) ] ) - 19
ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻫﻮ :ﻣﺎ ﱂ ﳚﻤﻊ ﺷﺮﻭﻁ ﺍﳌﺘﻮﺍﺗﺮ [ .ﺍﻟﻄﺤﺎﻥ :ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ) ] ) ( 3 ) - 22ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ
ﺍﻷﺣﻜﺎﻡ ) 4 / 330 ) .
)4
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 910ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺑﺎﺏ ) ) 2ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻴﻤﲔ ﻭﺍﻟﺸﺎﻫﺪ ،ﺡ - 3 - 1712 .
)5
)
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 486ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ،ﺑﺎﺏ ) ) 20ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ،ﺡ - 2669 .
)6
)
ﺍﻧﻈﺮ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) 3 / 282 ) -ﺍﺑﻦ ﺭﺷﺪ :ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ ﻭ ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ) 832 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺍﳌﻐﲏ ) 12 / 13 ) -ﺍﻟﺸﺮﺑﻴﲏ -
ﺍﳋﻄﻴﺐ
ﻣﻐﲏ ﺍﶈﺘﺎﺝ ) 4 / 443 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) : 613 ) . ، 8 / 612
)7
)
ﺍﻟﺴﺮﺧﺴﻲ :ﺍﳌﺒﺴﻮﻁ ) 17 / 39 ) -ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) - 142 ) . ، 141
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 84…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
) )
ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﻣﺴﻨﺪﺍﹰ ) ، 1ﻭﺍﻵﺧﺮ ﻣﺮﺳﻼﹰ ) 2ﻓﺎﳌﺴﻨﺪ ﺃﻭﱃ ﻟﺘﺤﻘﻖ ﺍﳌﻌﺮﻓﺔ ﺑﺮﻭﺍﻳﺔ
.ﺍﳌﺴﻨﺪ ،ﻭﺍﳉﻬﺎﻟﺔ ﺑﺎﻟﺮﺍﻭﻱ ﺍﻵﺧﺮ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺃﰊ ﺟﺮﺤﻔﺔ ﻗﺎﻝ :ﻗﻠﺖ ﻟﻌﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻫﻞ ﻋﻨﺪﻛﻢ ﺷﻲﺀ ﻣﻦ
ﺍﻟﻮﺣﻲ ﺇﻻ ﻣﺎ
ﰲ ﻛﺘﺎﺏ ﺍﷲ ؟ ﻗﺎﻝ :ﻭﺍﻟﺬﻱ ﻓﻠﻖ ﺍﳊﺒﺔ ،ﻭﺑﺮﺃ ﺍﻟﻨﺴﻤﺔ ،ﻣﺎ ﺃﻋﻠﻤﻪ ،ﺇﻻ ﻓﻬﻤﺎﹰ ﻳﻌﻄﻴـﻪ ﺍﷲ
ﺭﺟـﻼﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ،ﻗﻠﺖ :ﻭﻣﺎ ﰲ ﺍﻟﺼﺤﻴﻔﺔ ؟ ﻗﺎﻝ :ﺍﻟﻌﻘﻞ ،
)
ﻭﻓﻜﺎﻙ ﺍﻷﺳﲑ ،ﻭﺃﻥ ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ 9 ) .ﺍﻟﻌﻘﻞ :ﺍﻟﺪﻳﺔ ) ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ 251 ) :
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - " -ﻗﺘﻞ ﻣﺴﻠﻤﺎﹰ ﲟﻌﺎﻫﺪ ،ﻭﻗﺎﻝ :ﺃﻧﺎ ﺃﻛﺮﻡ
ﻣـﻦ
)
ﻭﻓﱠﻰ ﺑﺬﻣﺘﻪ " ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﺍﺑﻦ ﻋﻤﺮ ﱂ ﻳﺮﻭﹺ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ؛ ﺑﻞ ﻫﻮ ﺣﺪﻳﺚ ﻣﺮﺳﻞ 10 ) .ﻭﺟﻪ
ﺍﻟﺪﻻﻟﺔ :ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﻋﺪﻡ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺑﺎﻟﻜﺎﻓﺮ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻳﺪﻝ ﻋﻠـﻰ ﻗﺘـﻞ
:ﺍﳌﺴﻠﻢ ﺑﺎﻟﻜﺎﻓﺮ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﲔ
)(1
- ﺍﳊﺪﻳﺚ ﺍﳌﺴﻨﺪ ﻫﻮ :ﺍﻟﺬﻱ ﺍﺗﺼﻞ ﺇﺳﻨﺎﺩﻩ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ - . [ - ﺍﺑﻦ ﻋﺜﻴﻤﲔ :ﺷﺮﺡ ﺍﻟﺒﻴﻘﻮﻧﻴﺔ ) ] ) 59
)(2
- ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ﻫﻮ :ﻣﺎ ﺳﻘﻂ ﻣﻨﻪ ﺍﻟﺼﺤﺎﰊ ،ﺃﻱ ﺃﻥ ﺍﻟﺘﺎﺑﻌﻲ ﻳﻨﺴﺒﻪ ﺇﱃ ﺍﻟﻨﱯ ، - -ﻭﻻ ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﻟﺼﺤﺎﰊ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺭﺳﺎﻝ ﻣﻦ
) ( 3
ﺍﻟﺼﺤﺎﰊ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺤﺎﹰ ﻷﻥﱠ ﺍﻟﺼﺤﺎﺑﺔ ﻋﺪﻭﻝ ،ﻓﻼ ﻳﻈﻬﺮ ﺳﻘﻮﻃﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺪ [ .ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﲔ :ﺷﺮﺡ ﺍﻟﺒﻴﻘﻮﻧﻴﺔ ) ] ) - 88
) ( 4
ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﻫﻮ :ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱯ - -ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ [ .ﺍﻟﻄﺤﺎﻥ :ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ) ] ) - 128
ﺍﳊﺪﻳﺚ ﺍﳌﻮﻗﻮﻑ ﻫﻮ :ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﺼﺤﺎﰊ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ [ .ﺍﻟﻄﺤﺎﻥ :ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ) ] ) ( 5 ) - 130ﺍﳊﺪﻳﺚ
ﺍﳌﺘﺼﻞ ﻫﻮ :ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﻣﺮﻓﻮﻋﺎﹰ ﻛﺎﻥ ﺃﻭ ﻣﻮﻗﻮﻓﺎﹰ [ .ﺍﻟﻄﺤﺎﻥ :ﺗﻴﺴﲑ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ) ] ) 136
)(6
- ﺍﳊﺪﻳﺚ ﺍﳌﻨﻘﻄﻊ ﻫﻮ :ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭﹴ ﺃﻭ ﺃﻛﺜﺮ ﻗﺒﻞ ﺍﻟﺼﺤﺎﰊ ﻻ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ [ ﺃﺑﻮ ﺣﻠﺒﻴﺔ ﻭﺭﺿﻮﺍﻥ :ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ) ]
) ( 7 ) - 47ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 980 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 330 ) -ﺍﳌﺮﺩﺍﻭﻱ :
ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) / 4161 ) - 8ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1132 ) .
)(8
- ﺍﻟﺴﻮﺳﻮﺓ :ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ) 411 ) .
)(9
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 559ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 171ﻓﻜﺎﻙ ﺍﻷﺳﲑ ،ﺡ 3047 .
) ( 10
- .ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) 8 / 30ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ ،ﺑﺎﺏ ﺑﻴﺎﻥ ﺿﻌﻒ ﺍﳋﱪ ﺍﻟﺬﻱ ﺭﻭﻱ ﰲ ﻗﺘﻞ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻜﺎﻓﺮ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 85…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
) 1 )
ﺍﻷﻭﻝ ) ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ( :ﻻ ﻳﻘﺘﻞ ﻣﺆﻣﻦ ﺑﻜﺎﻓﺮ .
) 2 )
ﺍﻟﺜﺎﱐ ) ﺭﺃﻱ ﺍﳊﻨﻔﻴﺔ ( :ﻳﻘﺘﻞ ﺑﻪ .
ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﻫﻮ :ﻳﺮﺟﺮﺢ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻮ ﻋﺪﻡ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺑﺎﻟﻜﺎﻓﺮ ؛ ﻷﻥ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
.ﻣﺴﻨﺪ ،ﻭﺍﻟﺜﺎﱐ ﻣﺮﺳﻞ
ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﻣﺴﻨﺪﺍﹰ ﺇﱃ ﻛﺘﺎﺏ ﻣﻮﺛﻮﻕ ﺑﺼﺤﺘﻪ ،ﻛﺼﺤﻴﺤﻲ ﻣﺴﻠﻢﹴ ﻭﺍﻟﺒﺨـﺎﺭﻱ،
ﻭﺍﻵﺧﺮ ﺃﻗﻞ ﺩﺭﺟﺮﺔ ﻣﻦ ﺍﻷﻭﻝ ،ﻓﻴﻘﺪﻡ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺴﺘﺔ ﻋﻠﻰ ﻏﲑﻩ ،ﰒ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ
)
ﻭﻣﺴﻠﻢ ﻋﻠﻰ ﻏﲑﳘﺎ ،ﰒ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﰒ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﰒ ﻣﺎ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ .
) 3
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺭﻭﻯ ﺃﺑﻮ ﺭﺍﻓﻊ " ﺃﻥ ﺍﻟﻨﱯ -ﻧﻜﺢ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ ﺣـﻼﻝ " ﻗـﺎﻝ ﺍﻟﺘﻣـﺬﻱ
)
) 4
ﺣﺪﻳـﺚ ﺣﺴﻦ -
)
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ " ﺃﻥ ﺍﻟﻨﱯ ) 5
ﻧﻜﺤﻬﺎ ﻭﻫﻮ ﺣﺮﺍﻡ "
ﻓﺎﳊﻨﻔﻴﺔ ﻗﺪﻣﻮﺍ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺮﻮﺯﻭﺍ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻓﻘﻪ ﻣﻦ ﺃﰊ ﺭﺍﻓﻊ
،ﻭﺃﻳﻀﺎﹰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﺣﺪﻳﺚ ﺃﰊ ﺭﺍﻓﻊ ﺭﻭﺍﻩ ﺍﻟﺘﻣﺬﻱ ،ﻭﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
) 6 )
ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﻣﺬﻱ .
ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﻫﻮ :ﺣﺮﻣﺔ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ؛ ﻷﻥ ﺣﺪﻳﺚ ﺃﰊ ﺭﺍﻓﻊ ﻟﻪ ﺷﺎﻫﺪ ﺁﺧﺮ ،ﻭﻫﻮ ﺣﺪﻳﺚ
ﻣﻴﻤﻮﻧﺔ
.ﻭﻫﻲ ﺻﺎﺣﺒﺔ ﺍﻟﻘﺼﺔ ،ﻓﻬﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،
.ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﺮﺟﻴﺢ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﱄ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻷﺩﱏ ﻣﻨﻪ
ﺍﻟﺘﺟﺮﻴﺢ ﺑﻌﻠﻮ ﺍﻹﺳﻨﺎﺩ ﻫﻮ :ﻗﻠﺔ ﻋﺪﺩ ﺭﺟﺮﺎﻝ ﺍﻟﺴﻨﺪ ،ﻓﻬﻮ ﺭﺍﺟﺮﺢ ﻋﻠﻰ ﺍﻷﺩﱏ ﻣﻨـﻪ ﺇﺳـﻨﺎﺩﺍﹰ ؛ ﺃﻱ
ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﺪﺩ ﺭﺟﺮﺎﻝ ﺍﻟﺴﻨﺪ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﻝ ؛ ﻷﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﻠﻂ ﻭﺍﳋﻄﺄ ﻳﻜﻮﻥ ﺃﻗﻞ ﰲ
ﺍﳊﺪﻳﺚ
)(1
- ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) 6 / 41 ) -ﺍﺑﻦ ﺭﺷﺪ :ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ ﻭ ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ) 769 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺍﳌﻐﲏ ) 9 / 342 ) -ﺍﻟﺰﺣﻴﻠﻲ :
ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ) 6 / 276 ) .
)(2
- ﺍﻟﻜﺎﺳﺎﱐ :ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ) 7 / 237 ) .
)(3
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 330 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4162 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ
)2/
. ( 1132
)(4
- ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 126ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 23ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺗﺰﻭﻳﺞ ﺍﶈﺮﻡ ،ﺡ ( 5 ) - 841 .ﺳﺒﻖ
ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 83 .
)(6
- ﺍﺑﻦ ﺍﳍﻤﺎﻡ :ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ) 3 / 232 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 86…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
)
ﻭﻱ ﺣﺪﻳﺜﺎﻥ ﻣﺘﻌﺎﺭﺿﺎﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺭﺟﺮﺎﻟﻪ ﺃﻗﻞ 1 ) .ﻭﻣﺜﺎﻟﻪ :ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺭ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ ﻋﻦ ﳘﺎﻡ ﻋﻦ ﻋﺎﻣﺮ ﺍﻷﺣﻮﻝ ﻋﻦ ﻣﻜﺤﻮﻝ ﺃﻥ ﺃﺑﺎ ﳏﲑﻳﺰ
ﻋﺸﺮﺓﹶ ﻛﻠﻤﺔ ،ﻭﺍﻹﻗﺎﻣﺔ ﻋـﻦ ﺃﰊ ﳏﺬﻭﺭﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " ﺃﻥ ﺍﻟﻨﱯ - -ﻋﻠﻤﻪ ﺍﻷﺫﺍﻥ ﺗﺴﻊ
ﺳـﺒﻊ ﻋـﺸﺮﺓ ﻛﻠﻤﺔ " ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺪﺍﺭﻣﻲ ……"ﺫﻛﺮ ﻓﻴﻪ ﺍﻹﻗﺎﻣﺔ ﻣﺜ ـﲎ ،ﻣﺜ ـﲎ " ﻗـﺎﻝ
-ﺍﻟﺘﺮﻣ ـﺬﻱ
)
ﺣﺪﻳـﺚ ﺣـﺴﻦ ﺻﺤﻴﺢ 2 ) -ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺭﻭﻯ ﻋﻤﺮﺍﻥ ﺑﻦ ﻣﻴﺴﺮﺓ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ
،ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ
)
ﺑﻼﻝ ﺃﻥ ﻳﺸﻔﻊ ﺍﻷﺫﺍﻥ ،ﻭﻳﻮﺗﺮ ﺍﻹﻗﺎﻣﺔ " ) 3ﺮﺃﻧﺲ ﻗﺎﻝ " :ﹸﺃﻣ
ﻓﺈﻥ ﺧﺎﻟﺪﺍﹰ ﻭﻋﺎﻣﺮﺍﹰ ﻣﻦ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ،ﻭﺣﺪﻳﺚ ﻋﺎﻣﺮ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﱯ - -ﺛﻼﺛﺔ ،ﻭﺧﺎﻟـﺪ ﺑﻴﻨﻪ
)
ﻭﺑﲔ ﺍﻟﻨﱯ - -ﺍﺛﻨﺎﻥ ،ﻓﻴﻜﻮﻥ ﺣﺪﻳﺚ ﺧﺎﻟﺪ ﺃﺭﺟﺮﺢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﻣﺮ ) ، 4ﻭﻳﻜﻮﻥ ﺇﻓـﺮﺍﺩ
.ﺍﻹﻗﺎﻣﺔ ﺃﺭﺟﺮﺢ ﻣﻦ ﺗﺜﻨﻴﺘﻬﺎ ﻭﺍﷲ ﺃﻋﻠﻢ
.ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺗﺮﺟﻴﺢ ﺍﳊﺪﻳﺚ ﺍﻷﺷﺪ ﺗﻘﺼﻴﺎﹰ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﺩﱏ ﻣﻨﻪ
ﺃﻭﱃ ﺳﻴﺎﻗﺎﹰ ﻟﻠﺤﺪﻳﺚ ،ﻭﺃﺷﺪ ﺗﻘﺼﻴﺎﹰ ،ﻓﺘﻜﻮﻥ ﻋﻨﺪﺋـﺬ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺃﻣـﺲ
)
ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺣﻔﻆ ﺭﺍﻭﻳﻬﺎ ﻭﺿﺒﻄﻪ 5 ) .ﻣـﻦ ﻏﲑﻫﺎ ؛ ﻷ
ﻭﻣﺜﺎﻟﻪ :ﻣﺎ ﺭﻭﻯ ﺟﺮﺎﺑﺮ ﺃﻥ ﺍﻟﻨﱯ - -ﺃﻓﺮﺩ ﺍﳊﺞ ،ﻭﻗﺪ ﻭﺻﻒ ﺧﺮﻭﺝ ﺍﻟﻨﱯ - -ﻣـﻦ
ﺎ ﺗﻘﺪﻡﺍﳌﺪﻳﻨﺔ ﻣﺮﺣﻠﺔﹰ ﻣﺮﺣﻠﺔ ،ﻭﺩﺧﻮﻟﻪ ﻣﻜﺔ ،ﻭﻣﻨﺎﺳﻜﻪ ﻋﻠﻰ ﺍﻟﺘﺗﻴﺐ ،ﻭﺍﻧﺼﺮﺍﻓﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈ
ﻋﻠﻰ
) 6 )
ﺭﻭﺍﻳﺔ ﺃﻧﺲ ،ﺃﻧﻪ ﺃﻫﻞ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻊ ﺍﳊﺞ .
ﻣﻔﺮﺩ ،ﻭﺃﻗﺒﻠﺖ ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ﻓﻬﻲ :ﺃﻧﻪ ﻗﺎﻝ " :ﺃﻗﺒﻠﻨﺎ ﻣﻬﹺﻠﱢﲔ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ - -ﲝﺞ
ﻋﺎﺋﺸﺔ
)(1
- : ﺍﻧﻈﺮ ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 263 ) -ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 333 ) -ﺍﻹﺳﻨﻮﻱ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) 277 ) - 3 /ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 152 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1128 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ
ﺍﻟﺸﻨﻘﻴﻄﻲ ) ) - 377ﻫﻴﺘﻮ :ﺍﻟﻮﺟﺮﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ) 478 ) .
)(2
- ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 1 / 372ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 140ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻟﺘﺟﺮﻴﻊ ﰲ ﺍﻷﺫﺍﻥ ،ﺡ 192 -ﺍﻟﺪﺍﺭﻣﻲ :ﺳﻨﻦ
.ﺍﻟﺪﺍﺭﻣﻲ ) ) 1 / 291ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﺍﻟﺘﺟﺮﻴﻊ ﰲ ﺍﻵﺫﺍﻥ
)(3
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 123ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ،ﺑﺎﺏ ) ) 1ﺑﺪﺀ ﺍﻷﺫﺍﻥ ،ﺡ ( 4 ) - 603 .ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) ) .
6 / 152
)(5
- .ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) ( 6 ) - 2 / 168 ) .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ :ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 87…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
) )
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﻌﻤﺮﺓ ،ﺣﱴ ﺇﺫﺍ ﻛﻨﺎ ﺑﺴﺮﻑ ) 1ﻋﺮﻛﺖ ) ، 2ﺣﱴ ﺇﺫﺍ ﻗـﺪﻣﻨﺎ ﻃﻔﻨـﺎ
ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻱ ،ﻦ ﱠﻞ ﻣﻨﺎ ﻣﺑﺎﻟﻜﻌﺒـﺔ ﻭﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻓﺄﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﳛ
ﻞﹼ ﻣﺎﺫﺍ ؟ ﻗﺎﻝ " :ﺍﳊﻞﹼ ﻛﻠﹼﻪ " ﻓﻮﺍﻗﻌﻨﺎ ﺍﻟﻨﺴﺎﺀ ،ﻭﺗﻄﻴﺒﻨﺎ ﺑﺎﻟﻄﻴﺐ ،ﻗﺎﻝ :ﻓﻘﻠﻨﺎ :ﺣ
ﻭﻟﺒﺴﻨﺎ ﺛﻴﺎﺑﻨﺎ ،ﻭﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑـﲔ ﻋﺮﻓـﺔ ﺇﻻﹼ ﺃﺭﺑﻊ ﻟﻴﺎﻝﹴ ،ﰒ ﺃﻫﻠﻠﻨﺎ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ،ﰒ ﺩﺧﻞ
ﺭﺳﻮﻝ ﺍﷲ - -ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﺭ ﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ ،ﻓﻮﺟﺪﻫﺎ ﺗﺒﻜﻲ ،ﻓﻘﺎﻝ " :ﻣﺎ ﺷﺄﻧﻚ ؟"
ﻗﺎﻟﺖ :ﺷﺄﱐ ﺃﱐ ﻗﺪ ﺣﻀﺖ ،ﻭﻗﺪ ﺣﻞ ﺍﻟﻨﺎﺱ ،ﻭﱂ ﺃﺣﻠﻞ ،ﻭﱂ ﺃﻃﻒ ﺑﺎﻟﺒﻴﺖ ،ﻭﺍﻟﻨﺎﺱ
ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﳊﺞ ﺍﻵﻥ ،ﻓﻘﺎﻝ " :ﺇﻥ ﻫﺬﺍ ﺃﻣﺮ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻰ ﺑﻨـﺎﺕ ﺁﺩﻡ ،ﻓﺎﻏﺘﺴﻠﻲ ،ﰒ
ﺕ ﻃﺎﻓﺖ ﺑﺎﻟﻜﻌﺒـﺔ ،ﻭﺍﻟﺼﻔﺎ ﺃﻫﻠﻲ ﺑﺎﳊﺞ "،ﻓﻔﻌﻠﹶﺖ ﻭﻭﻗﻔﹶﺖ ﺍﳌﻮﺍﻗﻒ ،ﺣﱴ ﺇﺫﺍ ﻃﻬﺮ
ﻚ ﲨﻴﻌﺎﹰ " ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝﻚ ﻭﻋﻤﺮﺗﻣﻦ ﺣﺠ ﻭﺍﳌﺮﻭﺓ ،ﰒ ﻗﺎﻝ " :ﻗﺪ ﺣﻠﻠﺖ
ﺍﷲ ﺇﱐ ﺃﺟﺪ ﰲ ﻧﻔﺴﻲ ﺃﱐ ﱂ ﺃﻃﻒ ﺑﺎﻟﺒﻴﺖ ﺣﱴ ﺣﺠﺠﺖ ،ﻗﺎﻝ " :ﻓﺎﺫﻫﺐ ﺎ ،ﻳﺎ ﻋﺒﺪ
) 3 )
ﺍﻟﺮﲪﻦ ! ﻓﺄﻋﻤﺮﻫﺎ ﻣـﻦ ﺍﻟﺘﻨﻌﻴﻢ " ﻭﺫﻟﻚ ﻟﻴﻠﺔ ﺍﳊﺼﺒﺔ "
ﺃﻧﻪ ﻗﺎﻝ " :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻳﻠﱯ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮ ﺓ ﲨﻴﻌﺎﹰ ،ﻳﻘﻮﻝ :ﻟﺒﻴـﻚ ﻋﻤـﺮﺓ
) 5 ) )
ﻭﺣﺠﺎﹰ ﻣﻌﺎﹰ ،ﻟﺒﻴﻚ ﻋﻤﺮﺓﹰ ﻭﺣﺠﺎﹰ " 4 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
ﻏﲑﻩ - .ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﻱ ﰲ ﻛﺘﺎﺏ ﻣﻮﺛﻮﻕ ﺑﺼﺤﺘﻪ ﻳﻘﺪﻡ ﻋﻠﻰ
)(1
- ﺮﹺﻑ ﺑﻔﺘﺢ ﺍﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ :ﻣﻜﺎﻥ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﻣﻜﺔ ،ﻋﻠﻰ ﺃﻣﻴﺎﻝ ﻣﻨﻬﺎ [ .ﺍﻟﻨﻮﻭﻱ :ﺷﺮﺡ ﺳ
ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) 8 / 146 ) ] .
)(2
- ﻛﺖ ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﻭﺍﻟﺮﺍﺀ ،ﻭﻣﻌﻨﺎﻩ :ﺣﺎﺿﺖ [ .ﺍﻟﻨﻮﻭﻱ :ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) 8 / 158 ) ] .ﺮﻋ
)(3
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 604ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 17ﺑﻴﺎﻥ ﻭﺟﺮﻮﻩ ﺍﻹﺣﺮﺍﻡ ،ﻭﺃﻧﻪ ﳚﻮﺯ ﺇﻓﺮﺍﺩ ﺍﳊﺞ … ،ﺡ - 1213 .
( 4 ) - 136ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 276ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 24ﰲ ﺍﻹﻗﺮﺍﻥ ،ﺡ 1795 .
)(5
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺃﰊ ﺩﺍﻭﺩ ) (1 / 337ﺡ 1579 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 88…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
:ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﱳ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﺈﻧﻪ ﻳﺮﺟﺮﺢ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﺗﻔﺼﻴﻞ ﻫـﺬﻩ
:ﺍﻟﺰﻳﺎﺩﺍﺕ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ
.ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻳﻘﺪﻡ ﺍﳋﱪ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻏﲑﻩ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﻳﻘﺪﻡ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻩ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﺍﻟﻌﻠﺔ
.ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺪﻳﺪ ﻭﲣﻮﻳﻒ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ
.ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ ﻋﻠﻰ ﺍﳋﱪ ﺍﳌﻮﺟﹺﺐﹺ ﻟﻪ
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻳﻘﺪﻡ ﺍﳋﱪ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻏﲑﻩ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ
)
ﺯﻳﺎﺩﺓ ﺍﻟﻌﻠﻢ 1 ) .ﻭﻣﺜﺎﻟﻪ :ﺗﻌﺎﺭﺽ ﺧﱪ ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻣﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺳﺒﻌﺎﹰ ،ﻣﻊ
ﺧﱪ ﺍﻟﺘﻜﺒﲑ ﻓﻴﻬﺎ ﺃﺭﺑﻌﺎﹰ
؛ ﻓﲑﺟﺮﺢ ﺧﱪ ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻣﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺳﺒﻌﺎﹰ ﻋﻠﻰ ﺧﱪ ﺍﻟﺘﻜﺒﲑ ﻓﻴﻬﺎ ﺃﺭﺑﻌﺎﹰ ،ﳌﺎ
)
) 2
ﻓﻴﻪ ﻣـﻦ ﺯﻳﺎﺩﺓ ﻓﻬﻮ ﺃﺣﻮﻁ ﻣﻦ ﺍﻷﻗﻞ .
-ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻫﻮ :ﻣﺎ ﺭﻭﺕ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ
)
ﻛﺎﻥ ﻳﻜﱪ ﰲ ﺍﻟﻔﻄﺮ ﻭﺍﻷﺿﺤﻰ ﺗﻜﺒﲑﺍﺕ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ " 3 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ " -
)
4
-
)
ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ :ﺃﻥ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺳﺄﻝ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤـﺎﻥ -ﺭﺿـﻲ
ﺍﷲ ﻋﻨﻬﻤﺎ :-ﻛﻴﻒ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻳﻜﱪ ﰲ ﺍﻷﺿﺤﻰ ﻭﺍﻟﻔﻄﺮ ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ :
ﻛﺎﻥ ﻳﻜﱪ
ﻩ ﻋﻠﻰ ﺍﳉﻨﺎﺋﺰ ،ﻓﻘﺎﻝ ﺣﺬﻳﻔﺔ :ﺻﺪﻕ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ :ﻛـﺬﻟﻚ ﻛﻨـﺖ ﺃﺭﺑﻌﺎﹰ ،ﺗﻜﺒﲑ
) )
ﺃﻛـﱪ ﰲ ﺍﻟﺒﺼﺮﺓ ،ﺣﻴﺚ ﻛﻨﺖ ﻋﻠﻴﻬﻢ " 5 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ · 6 ) -ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :
) 7 )
ﻳﻘﺪﻡ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻩ .
)
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ - -ﺃﻥ ﺍﻟﻨـﱯ - -ﻗﺎﻝ " :ﺇﺫﺍ ﺩﺑـﻎ ﺍﻹﻫﺎﺏ ﻓﻘـﺪ ﻃﻬﺮ "
) 8
ﻰ ﻋـﻦ - " -ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺍﳌﻠﻴﺢ ﺑﻦ ﺃﺳﺎﻣﺔ ،ﻋﻦ ﺃﺑﻴﻪ - -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ
) 10 ) )
ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ " 9 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ . -
)(1
- ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) 381 ) .
)(2
- ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 179 ) -ﺍﻟﺼﻨﻌﺎﱐ :ﺳﺒﻞ ﺍﻟﺴﻼﻡ ) 140 ) .،2 / 141
)(3
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) 179
ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 251ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ،ﺡ ) 1149 .
)(4
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 1 / 213ﺡ 1018 .
)(5
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) 179
ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 251ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ،ﺡ ) 1153 .
)6
)
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 1 / 213ﺡ - 1022 .
)7
)
ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 426 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 173 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) - 2 / 984 ) .
)8
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 187ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 27ﻃﻬﺎﺭﺓ ﺟﺮﻠﻮﺩ ﺍﳌﻴﺘﺔ ﺑﺎﻟﺪﺑﺎﻍ ،ﺡ - 105 - 366 .
)9
)
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) - 616
ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ،ﺑﺎﺏ ) ) 43ﰲ ﺟﺮﻠﻮﺩ ﺍﻟﻨﻤﻮﺭ ﻭﺍﻟﺴﺒﺎﻉ ،ﺡ ) 4132 .
) ( 10
- ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺃﰊ ﺩﺍﻭﺩ ) ) 2 / 779ﺡ 3480
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 91…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ :ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻥ ﺟﺮﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ ،
ﻰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺟﺮﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ،ﺣﱴ ﺑﻌﺪ ﺍﻟﺪﺑﺎ ﻍ ،ﻓﲑﺟﺮﺢ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ؛ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ
ﺍﻟﻔﻌﻞ ﻭﺫﻛـﺮ ﺣﻜﻤﻪ ،ﻓﺠﻠﻮﺩ ﺍﻟﺴﺒﺎ ﻉ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ ،ﻣﺎﻋﺪﺍ ﺟﺮﻠﺪ ﺍﻟﻜﻠﺐ ﻷﻧﻪ ﺫﹶﻛﹶﺮ
)
.ﻭﺍﳋﻨـﺰﻳﺮ ) 1؛ ﻷﻥ ﻛﻼﹰ ﻣﻨﻬﻤﺎ ﳒـﺲ ﺍﻟﻌﲔ ،ﻓﻼ ﻳﻄﻬﺮ ﺃﺑﺪﺍﹰ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ
.ﺍﻟﻌﻠﺔ
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺧﱪﺍﻥ ،ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺟﺮﺎﻣﻌﺎﹰ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ،ﻭﺍﻵﺧﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﺃﻭ ﻛـﺎﻥ
ﺃﺣﺪﳘﺎ ﻗﺪ ﻭﺭﺩ ﺑﺴﺒﺐ ،ﻭﺍﻵﺧﺮ ﻭﺭﺩ ﻣﻦ ﻏﲑ ﺳﺒﺐ ،ﻓ ﲑﺟﺮﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﲨﻊ ﺑﲔ ﺍﳊﻜﻢ
ﻭﻋﻠﺘﻪ ﻋﻠـﻰ ﻏﲑﻩ ؛ ﻷﻥ ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻣﻬﺘﻢ ﺑﺎﳊﻜﻢ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ
) 2 )
ﺍﳊﻜﻢ ﺩﻭﻥ ﺍﻟﻌﻠﺔ ،ﻭﻳﺮﺟﺮﺢ ﻣﺎ ﻭﺭﺩ ﻟﺴﺒﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻭﺭﺩ ﻣﻦ ﻏﲑ ﺳﺒﺐ .
:ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
ﻕ ﻗﻮﻣﺎﹰ ،ﻓﺒﻠﻎ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻓﻘﺎﻝ :ﻟﻮ ﻛﻨﺖﺮﻋﻦ ﻋﻜﺮﻣﺔ :ﺃﻥ ﻋﻠﻴﺎﹰ - -ﺣ
ﻷﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻻ ﺗﻌﺬﺑﻮﺍ ﺑﻌﺬﺍﺏ ﺍﷲ " ﻭﻟﻘﺘﻠﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ،ﻢﻗﹾﻬﺮﺃﻧﺎ ﱂ ﹸﺃﺣ
-ﺍﻟﻨﱯ
)
"- ) 3
ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ "
:ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ
ﺍﻣﺮﺃﺓ ﻣﻘﺘـﻮﻟﺔ ﰲ ﺑﻌ ـﺾ ﺟﺮـﺪﺕﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ -ﻗﺎﻝ :ﻭ
)
ﻰ ﺭﺳﻮﻝ ﺍﷲ - -ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ " - " - 4 ).ﻣﻐـﺎﺯﻱ ﺭﺳﻮﻝ ﺍﷲ
ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺫﻛﺮ ﺍﳊﻜﻢ ﻣﻊ ﺫﻛﺮ ﻋﻠﺘﻪ ،ﻭﻫﻲ ﺗﺒﺪﻳﻞ ﺍﻟﺪﻳﻦ ،ﻓﻴﺸﻤﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﺃﻣﺎ
)
ﻴﻪ - -ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ،ﻓﻔﻴﻪ ﺍﳊﻜﻢ ﺩﻭﻥ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ،ﻓﻴﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ 5 ) .
)(1
- ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 4 / 54 ) .
)(2
- ﺍﻧﻈﺮ ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 170 ) -ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 85 ) -ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) / 984 ) -
2ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) 382 ) .
)(3
- ﻳﻌﺬﺏ ﺑﻌﺬﺍﺏ ﺍﷲ ،ﺡ ( 4 ) - 3017 .ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 553ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 149ﻻ
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 553ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 148ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳊﺮﺏ ،ﺡ ( 5 ) - 3015 .ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 170 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) 382 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 92…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺧ ﱪﺍﻥ ﻛﺎﻥ ﰲ ﺃﺣﺪﳘﺎ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺍﳊﻜﻢ ،ﻭﺍﻵﺧﺮ ﻟﻴﺲ ﻓﻴﻪ ﺗﺄﻛﻴﺪ ﻓﲑﺟﺮﺢ ﺍﳋﱪ
) 6 )
ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻏﲑﻩ .
ﻡ -:ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺮﻭﺓ ﻋﻦ ﺮﺤﻣﺜﺎﻟﻪ :ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻧﻜﺎﺡ ﺍﳌﺮﺃﺓ ﺩﻭﻥ ﻣ
:ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﺎﻝ
ﺓ" ﻧﻜﺤﺖ ﺑﻐﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﻨﻜ ﺎﺣﻬﺎ ﺃﳝ ﺎ ﺍﻣﺮﺃ
ﺮﻭﺍ ﺠﺘﺍﺷ ﺑﺎﻃﻞ ،ﻓﺈﻥ ﺩﺧﻞ ﺎ ﻓﻠﻬﺎ ﺍﳌﻬﺮ ﲟﺎ ﺍﺳﺘﺤـ ﱠﻞ ﻣﻦ ﻓﺮﺟـﻬﺎ ،ﻓﺈﻥ
)
ﱄﻣ
ﻦﻓﺎﻟﺴﻠـﻄﺎﻥ ﻭ ﱡ
) 1
ﱄ ﻟﻪ " -ﺣﺪﻳـﺚ ﺣﺴﻦ -
ﻻﻭﱠ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ - -ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﺍﻷﱘ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ ﻣـﻦ ﻭﻟﻴﻬﺎ ،
)
ﻤﺎ ﺎ ؟ " ) 2ﺎ ﺻﺄﹾﺫﻥ ﰲ ﻧﻔﺴﻬﺎ .ﻭﺇﺫﺗﺴﺘ ﻭﺍﻟﺒﻜﺮ
ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﺃﻥ ﻣﻦ ﺗﺰﻭﺟﺮﺖ ﺑﻐ ﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﺑﺎﻃﻞ ،ﺑﺎﻃﻞ
،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺗﺰﻭﺟﺮﺖ ﺑﻐﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺻﺤﻴﺢ ﻓﲑﺟﺮﺢ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
.ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ
) 3 )
ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺪﻳﺪ ﻭﲣﻮﻳﻒ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ .
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﺍﻩ ﻋﻤﺎﺭ - -ﻣﺮﻓﻮﻋﺎﹰ " ﻣﻦ ﺻﺎﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺸﻚ ﻓﻴﻪ ﺍﻟﻨـﺎﺱ ﻓﻘـﺪ
) 4 )
ﻋﺼﻰ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ - " - -ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ -
ﺍﳊ ﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ - -ﻗﺎﻝ ﲰﻌﺖ ﺍﻟﻨﱯ - -ﻳﻘﻮﻝ " :ﻣﻦ ﺻﺎﻡ ﻳﻮﻣﺎﹰ
)
ﺍﷲ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﻨﺎﺭ ﺳﺒﻌﲔ ﺧﺮﻳﻔﺎﹰ " ) 5ﺪﺑﻌ ، ﰲ ﺳﺒﻴﻞ ﺍﷲ
)6
)
ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 984 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) - 383 ) .
)1
)
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 264ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 14ﻣﺎ ﺟﺮﺎﺀ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ،ﺡ - 1102 .
)2
)
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 707ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 9ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺜﻴﺐ ﰲ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻨﻄﻖ ﻭﺍﻟﺒﻜﺮ ﺑﺎﻟﺴﻜﻮﺕ ،ﺡ - 66 - 1421 .
)3
)
ﺍﻷﺭﻣﻮﻱ :ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 -/ 268 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1131 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) ) -
383
)4
)
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 45ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ،ﺑﺎﺏ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ،ﺡ - 686 .
)5
)
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 524ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 36ﻓﻀﻞ ﺍﻟﺼﻮﻡ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﺡ - 2840 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 93…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻓﻴﻪ ﺪﻳﺪ ،ﻭﲣﻮﻳﻒ ﻣﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟ ﺸﻚ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻓﻴﻪ ﺗﺮﻏﻴـﺐ ﰲ
ﺻﻴﺎﻡ ﺍﻟﻨﺎﻓﻠﺔ ،ﻓﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻴﻪ ﲣﻮﻳﻒ ﻣﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ﻣﻘﺪﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ
.ﺍﳌﺮﻏﺒﺔ ﰲ ﺻﻴﺎﻡ ﺍﻟﻨﺎﻓﻠﺔ
.ﻣﻊ ﺍﳋﱪ ﺍﳌﻮﺟﺐ ﻟﻪ ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﺗﻌﺎﺭﺽ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ ﻣﻊ ﺍﳋﱪ ﺍﳌﻮﺟﺮﺐ ﻟﻪ ،ﻓﲑﺟﺮﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ ﻋﻠﻰ ﺍﻟﺬﻱ
) 1 )
ﻳﻮﺟﺮﺒﻪ .
ﻭﻱ ﻋﻦ ﻋﺎﺋﺸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﻭﺩﻟﻴﻠﻪ :ﻣﺎ ﺭ
ﺍﺩﺭﺃﻭﺍ
ﺍﳊﺪﻭﺩ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﳐﺮﺝ ﻓﺨﻠﻮﺍ ﺳﺒﻴﻠﻪ ؛ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺇﻥ
)
ﻳﺨﻄﺊ ﰲ ﺍﻟﻌﻘﻮﺑﺔ " -ﺣﺪﻳﺚ ﺿﻌﻴﻒ 2 ) -ﻳﺨﻄﺊ ﰲ ﺍﻟﻌﻔﻮ ﺧﲑ ﻣﻦ ﺃﻥ
ﻭﻣﺜﺎﻟﻪ :ﺍﺟﺮﺘﻤﺎﻉ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﺮﻢ ﰲ ﺍﻟﺰﻧﺎ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺣﺪﻳﺚ ﺍﻟﺮﺟﻢ :ﻣﺎ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ " :ﳌﺎ ﺃﺗﻰ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟﻚ
؟ " ﻗﺎﻝ :ﻻ ﻳﺎ ﺃﻭ ﻧﻈﺮﺕ ،ﺃﻭ ﻏﻤﺰﺕ ،ﻠﹾﺖﺍﻟﻨﱯ - -ﻗﺎﻝ ﻟﻪ " :ﻟﻌﻠﻚ ﻗﹶﺒ
)
ﺎ ؟ " ﻻ ﻳﻜﲏ ،ﻗﺎﻝ :ﻓﻌﻨﺪ ﺫﻟﻚ ﺃﻣﺮ ﺑﺮﲨﻪ " ) 3ﻬﺭﺳﻮﻝ ﺍﷲ ،ﻗـﺎﻝ " ﺃﹶﹺﻧﻜﹾﺘ
ﺍﳊ ﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺣﺪﻳﺚ ﺍﻟﺮﺟﻢ ﻭﺍﳉﻠﺪ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ - - ﻗﺎﻝ :ﻗﺎﻝ
ﺭﺳﻮﻝ ﺍﷲ
ﺧﺬﻭﺍ ﻋﲏ ،ﺧﺬﻭﺍ ﻋﲏ ،ﻗﺪ ﺟﻌﻞ ﺍﷲ ﳍﻦ ﺳﺒﻴﻼﹰ ،ﺍﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﻧﻔﻲ " : -
ﺳﻨﺔ
) 4 )
ﻭﺍﻟﺜﻴﺐ ﺑﺎﻟﺜﻴﺐ ،ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺍﻟﺮﺟﻢ "
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ :ﻳﻔﻴﺪ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺃﻥ ﺣﺪ ﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ ﻫﻮ ﺍﻟﺮﺟﺮﻢ ﻓﻘـﻂ ،
ﺮﺟﺮﺢ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻷﻧﻪ ﻭﺍﳊـﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻳﻔﻴﺪ ﺃﻥ ﺣﺪ ﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ ﺍﳉﻠﺪ ﰒ ﺍﻟﺮﺟﺮﻢ ،ﻓﻴ
.ﻣﺴﻘﻂ ﻟﻠﺠﻠـﺪ ﻭﻳﺒﻘـﻲ ﺍﻟﺮﺟﺮﻢ
)(1
- ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 987 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 424 ) .
)(2
- ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 453ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ،ﺑﺎﺏ ) ) 2ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺩﺭﺀ ﺍﳊﺪﻭﺩ ،ﺡ 1424 .
)(3
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1237ﻛﺘﺎﺏ ﺍﶈﺎﺭﺑﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ ،ﺑﺎﺏ ﻫﻞ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﻟﻠﻤﻘﺮ :ﻟﻌﻠﻚ ﳌﺴﺖ ﺃﻭ
ﻏﻤﺰﺕ ،ﺡ 6824 .
)(4
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 897ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ،ﺑﺎﺏ ) ) 3ﺣﺪ ﺍﻟﺰﱏ ،ﺡ ( 5 ) - 12 - 1690 .ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ
ﺍﻟﻔﻘﻪ ) 2 / 171 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﻨﺨﻮﻝ ) 541 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 94…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﳌﺎ ﺩﺧﻞ ﺍﻟﺒﻴﺖ ﺩﻋـﺎ ﰲ ﺃﻥ ﺍﻟﻨﱯ - " -ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﻯ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ - -
ﻞﹺ ﺍﻟﺒﻴﺖ ﺭﻛﻌﺘﲔ ،ﻭﻗﺎﻝ :ﻧﻮﺍﺣﻴﻪ ﻛﻠﻬﺎ ﻭﱂ ﻳﺼ ﱢﻞ ﻓﻴﻪ ﺣﱴ ﺧﺮﺝ ،ﻓﻠﻤﺎ ﺧﺮﺝ ،ﺭﻛﻊ ﰲ ﻗﹸﺒ
ﻣﻦ ﺒﻠﺔﻟﻪ :ﻣﺎ ﻧﻮﺍﺣﻴﻬﺎ ؟ ﺃﰲ ﺯﻭﺍﻳﺎﻫﺎ ؟ ﻗﺎﻝ :ﺑﻞ ﰲ ﻛﻞ ﻗ ﻠﺔ ،ﻗﹸﻠﺖ ﺒﻫﺬﻩ ﻗ
) 1 )
ﺍﻟﺒﻴﺖ "
:ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ :ﺃﺧﱪﱐ ﺑﻼﻝ ﺃﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ ،ﺃﻥ
)
ﻠﱠﻰ ﰲ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﺍﻟﻴﻤﺎﻧﻴﲔ " ) 2ﺭﺳﻮﻝ ﺍﷲ - -ﺻ
:ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﻭﺟﺮﻮﺩ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﰲ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳔﻠﺺ ﺇﱃ ﻣﺎ ﻳﻠﻲ
.ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻋﻠﻰ ﺍﻵﺧﺮ .2
ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﳚﻤﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ .3 4. .
.ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﳌﺆﻛﺪ ﻋﻠﻰ ﻏﲑﻩ
ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺪﻳﺪ ﻭﲣﻮﻳﻒ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ 6. .ﻳﺮﺟﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ .5
.ﻋﻠﻰ ﺍﳋﱪ ﺍﳌﻮﺟﺐ ﻟﻪ
)(1
)(2
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 664ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 68ﺍﺳﺘﺤﺒﺎﺏ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻟﻠﺤﺎﺝ ﻭﻏﲑﻩ ،ﺡ 395 - 1330 .
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 663ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ) ) 68ﺍﺳﺘﺤﺒﺎﺏ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻟﻠﺤﺎﺝ ﻭﻏﲑﻩ ،ﺡ 394 - 1329 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 95…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ ) ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﻌﺎﺭﺿﺔ ﻟﻮﺟﺮﻮﺩ ﺻـﻔﺎﺕ ﺯﺍ ﺋﺪﺓ ﰲ ﻣـﱳ
ﺃﺣﺪﳘﺎ ( ﻣﻦ ﺗﺮﺟﺮﻴﺤﺎﺕ ﺍﳌﱳ ،ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻣﻦ ﺗﺮﺟﺮﻴﺤﺎﺕ ﺍﳌﱳ ﻭﻫﻮ ﺍﻟﺘـﺮﺟﺮﻴﺢ ﺑـﲔ
ﻓﺖ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ،ﻭﺫﻛﺮﺕ ﺃﻗﺴﺎﻡ ﺍﻷﺣﻜﺎﻡﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ،ﻓﻘﺪ ﻋﺮ
.ﺍﻟﺘﻜﻠﻴﻔﻴـﺔ ﺍﳋﻤﺴﺔ ،ﻣﻊ ﺗﻌﺮﻳﻒ ﻛﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ،ﰒ ﺫﻛﺮﺕ ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺑﲔ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ
:-ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺇﱃ ﲤﻬﻴﺪ ،ﻭﺃﺭﺑﻌﺔ ﻓﺮﻭﻉ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
.ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺎﺭﺽ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻊ ﺍﻟﻨﺪﺏ ،ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﻨﺪﺏ ﻣﻊ ﺍﻹﺑﺎﺣﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 96…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
:ﺍﻟﺘﻤﻬﻴﺪ
ﰲ ﻫﺬﺍ ﺍﻟﺘﻤﻬﻴﺪ ﺫﻛﺮﺕ ﺗﻌﺮﻳـﻒ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ،ﻭﺫﻛﺮﺕ ﺃﻗﺴﺎﻣﻪ ﻣﻊ ﺗﻌﺮﻳـﻒ ﻛﻞ ﻭﺍﺣﺪ
.ﻣﻨﻬﺎ
) 2 )
ﺍﻷﻭﻝ :ﺍﻹﳚﺎﺏ ﻫﻮ :ﺧﻄﺎﺏ ﺍﻟﺸﺎﺭﻉ ﺑﻔﻌﻞ ﻣﺎ ﺗﺮﻛﻪ ﺳﺒﺐ ﻟﻠﺬﻡ ﺷﺮﻋﺎﹰ ﰲ ﺣﺎﻟﺔ ﻣﺎ .
)
ﺍﻟﺜﺎﱐ :ﺍﻟﻨﺪﺏ ﻫﻮ :ﺧﻄﺎﺏ ﺍﷲ ﺍﳌﺘﻌﻠﻖ ﺑﻄﻠﺐ ﺍﻟﻔﻌﻞ ﻃﻠﺒﺎﹰ ﻏﲑ ﺟﺮﺎﺯﻡﹴ 3 ) .ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺤﺮﱘ
) 4 )
ﻫﻮ :ﺧﻄﺎﺏ ﺍﷲ ﺍﳌﺘﻌﻠﻖ ﺑﻄﻠﺐ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺟﺮﻬﺔ ﺍﳉﺰﻡ .
) 5 )
ﺍﻟﺮﺍﺑﻊ :ﺍﻟﻜﺮﺍﻫﺔ ﻫﻲ :ﺧﻄﺎﺏ ﺍﷲ ﺍﳌﺘﻌﻠﻖ ﺑﻄﻠﺐ ﺍﳌﻘﺘﻀﻲ ﻟﻠﺘﻙ ﻭﱂ ﳝﻨﻊ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻪ .
) 6 )
ﺍﳋﺎﻣﺲ :ﺍﻹﺑﺎﺣﺔ ﻫﻲ :ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﺧﲑ ﺍﻟﺸﺎﺭﻉ ﻓﻴﻪ ﺍﳌﻜﻠﻒ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﻙ .
ﺗﺮﺟﺮﺢ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻮﺟﺮﻮﺏ ،ﺃﻭ ﺍﻟﻨـﺪﺏ ،ﺃﻭ ﺍﻟﻜﺮﺍﻫـﺔ ؛ ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺍﻟﻨـﻬﻲ ﻃﻠﺐ ﺩﻓﻊ
ﺍﳌﻔﺴﺪﺓ ،ﻭﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺍﻷﻣﺮ ﻃﻠ ﺐ ﲢﺼﻴﻞ ﺍﳌﺼﻠﺤﺔ ،ﻭﺩﻓﻊ ﺍﳌﻔﺎﺳـﺪ ﻣﻘـﺪﻡ ﻋﻠﻰ ﺟﺮﻠ ﺐ ﺍﳌﺼﺎﱀ
ﺮﺟﺮﺢ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ؛ ﻷﻥ ﻣﻦ ﻓﻌـﻞ ﺍﳊـﺮﺍﻡ ﻭﻗﻊ ﰲ ﺍﻹﰒ ﲞـﻼﻑ ﺍﻟﻜﺮﺍﻫﺔ ﻓﻼ ،ﻓﺘ
) 7 )
ﻳﻌﺎﻗـﺐ ﻓﺎﻋﻠﻬﺎ .
)(1
- ﺍﻷﺻﻔﻬﺎﱐ :ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ) ( 2 ) - 1 / 47 ) .ﺍﻵﻣﺪﻱ :ﻣﻨﺘﻬﻰ ﺍﻟﺴﻮﻝ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ) 28 ) .
)(3
- .ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) ( 4 ) - 1 / 137 ) .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ :ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ
)(5
- .ﺎﻳﺔ ﺍﻟﺴﻮﻝ ) ( 6 ) - 1 / 54 ) .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ :ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ : ﺍﻹﺳﻨﻮﻱ
)(7
- ﺍﻧﻈﺮ ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 4 / 336 ) -ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 681 ) -ﺍﳌﺮﺩﺍﻭﻱ :
ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 4185 ) - ، 8 / 4166ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1136 ) -ﺍﻟﺪﻣ ﺸﻘﻲ :ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ
ﺃﲪﺪ ) 399 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 425 ) -ﺍﻟﺰﺣﻴﻠﻲ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ) 2 / 1192 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 97…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳊ ﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ "-ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺫﻛﺮ ﺭﻣﻀﺎﻥ ،
ﻓﻘﺎﻝ " :ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ ﺗﺮﻭﺍ ﺍﳍﻼﻝ ،ﻭﻻ ﺗﻔﻄﺮﻭﺍ ﺣﱴ ﺗﺮﻭﻩ ،ﻓﺈﻥ ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﺪﺭﻭﺍ ﻟﻪ
) 1 )
"
ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ - -ﻗﺎﻝ " :ﻣﻦ ﺻﺎﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺸﻚ ﻓﻴﻪ ﺍﻟﻨﺎﺱ
) 2 )
ﻓﻘﺪ ﻋﺼﻰ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ - " - -ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ -
ﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺭﺃﻯ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻓﻌﻠﻴﻪ ﺍﻟﺼﻴﺎﻡ ،ﻭﻣﻦ ﱂ ﻳﺮﻩ ﻓﻌﻠﻴـﻪ ﺑﺎﻟـﺼﻴﺎﻡ
ﺮﺃﻳﻀﺎﹰ ؛ ﻷﻥ ﻣﻌﲎ ﻓﺎﻗﺪﺭﻭﺍ ﺃﻱ ﺿﻴﻘﻮﺍ ،ﻓﺄﻭﺟﺮﺐ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺣ
)
ﺻـﻴﺎﻡ ﻳـﻮﻡ ﺍﻟﺸﻚ ،ﻓﺘﻘﺪﻡ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻮﺟﺮﻮﺏ ،ﻓﻴﺤﺮﻡ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺸﻚ 3 ) .ﻡ
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﺎﺭﺽ ﺍﳊﺮﻣﺔ ﻣﻊ ﺍﻹﺑﺎﺣﺔ ﺇﱃ ﺛ ﻼﺛﺔ ﺃﻗﻮﺍﻝ :ﺍﻷﻭﻝ ) ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ( :
) 5 ) )
ﺗﺮﺟﺮﺢ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ 4 ) .ﺍﻟﺜﺎﱐ ) ﺭﺃﻱ ﺍﻵﻣﺪﻱ ( :ﺗﺮﺟﺮﺢ ﺍﻹﺑﺎﺣﺔ ﻋﻠﻰ ﺍﳊﺮﻣﺔ .
) 6 )
ﺍﻟﺜﺎﻟﺚ ) ﺭﺃﻱ ﺍﻟﻐﺰﺍﱄ ( :ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ ،ﻭﳓﺘﺎﺝ ﺇﱃ ﻣﺮﺟﺮﺢ .
:ﻭﺍﺳﺘﺪﻝ ﻛﻞ ﻓﺮﻳﻖ ﺑﺄﺩﻟﺔ ،ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
- " : -ﺍﻷﻭﻝ :ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ ﺣﻔﻈﺖ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ
)
ﻳﺮﹺﻳﺒﻚ " -ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ 7 ) -ﻳﺮﹺﻳﺒﻚ ﺇﱃ ﻣﺎ ﻻ ﺩﻉ ﻣﺎ
ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﳊﺮﻣﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻷﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺒﻪ ﺟﺮﻮﺍﺯ ﺍﻟﻔﻌﻞ ﺃﻣـﺎ
.ﺗﺮﻙ ﺍﻟﻔﻌﻞ ﻓﻼ ﻳﺮﻳﺒﻪ
)(1
- )
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 345ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ،ﺑﺎﺏ ) ) 11ﻗﻮﻝ ﺍﻟﻨﱯ - " -ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ﻓﺼﻮﻣﻮﺍ ،ﺡ - 1906 .
( 2ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 92ﺣﺎﺷﻴﺔ ) 4 ) .
)(3
- ﺍﻧﻈﺮ ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) 106 ) .
)(4
- ﺍﻷﺭﻣﻮﻱ :ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ) 2 / 987 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4182 ) -ﺍﺑﻦ ﳒﻴﻢ :ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ
) ) - 109ﺍﳉﺰﺍﺋﺮﻱ :ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺴﺘﺨﺮﺟﺮﺔ ﻣﻦ ﻛﺘﺎﺏ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ) 400 ) .
)(5
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) ( 6 ) - 4 / 338 ) .ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 177 ) .
)(7
- ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 4 / 382ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ،ﺑﺎﺏ ) [ ) 60ﻡ 60 -ﺕ ] ، 125ﺡ 2518 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 98…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
:ﻳﻘﻮﻝ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﺍﻟﺜﺎﱐ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ - -
ﺑﻴ " ﻦ ،ﻭﺑﻴﻨﻬﻤﺎ ﻣﺸﺘﺒﻬﺎﺕ ﻻ ﻳﻌﻠﻤﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻦ ،ﻭﺇﻥ ﺍﳊﺮﺍﻡ ﺑﻴ ﺇﻥ ﺍﳊﻼﻝ
) ( 1
… " .ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ .
.ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍﳊﺚ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺸﺒﻬﺎﺕ ؛ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳊﺮﺍﻡ
:ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﳌﻌﻘﻮﻝ
ﻳﺮﺟﺮﺢ ﺍﳊﻈﺮ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ؛ ﻷﻥ ﺍﳊﻈﺮ ﻳﺘﺗﺐ ﻋﻠﻴﻪ ﺗﺮﻙ ﻣﻔﺴﺪﺓ ،ﺑﻴﻨﻤﺎ ﺍﻹﺑﺎﺣﺔ ﻻ ﻳﺘﺗﺐ ﻋﻠﻴﻬﺎ
) 2 )
ﺗﺮﻙ ﻣﻔﺴﺪﺓ ،ﺃﻭ ﲢﺼﻴﻞ ﻣﻨﻔﻌﺔ ؛ ﻭﻷﻥ ﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﺍﳊﺮﺍﻡ ﺃﺣﻮﻁ .
.ﺍﻷﻭﻝ :ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﻭﻟﻴﺲ ﺍﳊﺮﻣﺔ ﻓﻌﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ﻧﺮﺟﺮﻊ ﺇﱃ ﺍﻷﺻﻞ
ﺍﻟﺜﺎﱐ :ﺇﻥ ﺩﻻﻟﺔ ﺍﳌﺒﻴﺢ ﻣﺘﺤﺪﺓ ؛ ﺃﻱ ﺍﻹﺑﺎﺣﺔ ﻻ ﲢﺘﻤﻞ ﺣﻜﻤﺎﹰ ﺁﺧﺮﺍﹰ ،ﻭﺩﻻﻟﺔ ﺍﳊﺮﻣﺔ ﻣﺘﻌﺪﺩﺓ ؛
) 3 )
ﺃﻱ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺸﻤﻞ ﺍﳊﺮﺍﻡ ﻭﺍﳌﻜﺮﻭﻩ .
ﻣﺜﺎﻟﻪ :ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺣﻴﻮﺍﻥ ﻣﺘﻮﻟﺪ ﻣﻦ ﺣﻴﻮﺍﻥ ﻣﺄﻛﻮﻝ ﺍﻟﻠﺤﻢ ،ﻭﺣﻴﻮﺍﻥ ﻏﲑ ﻣﺄﻛﻮﻝ ﺍﻟﻠﺤﻢ ،
ﻓﺤﻜـﻢ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺘﻮﻟﺪ ﻳﺘﺩﺩ ﺑﲔ ﺍﳊﺮﻣﺔ ﺗﺒﻌﺎﹰ ﻟﻠﺤﻴﻮﺍ ﻥ ﻏﲑ ﻣﺄﻛﻮﻝ ﺍﻟﻠﺤﻢ ،ﻭﺑﲔ ﺍﻹﺑﺎﺣﺔ
)
.ﺗﺒﻌـﺎﹰ ﻟﻠﺤﻴـﻮﺍﻥ ﻣﺄﻛﻮﻝ ﺍﻟﻠﺤﻢ ) ، 5ﻓﺘﻘﺪﻡ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ
ﻣﺜﺎﻝ ﺁﺧﺮ :ﻟﻮ ﺭﻣﻰ ﺻﻴﺪﺍﹰ ﻓﻮﻗﻊ ﰲ ﺍﳌﺎﺀ ،ﺃﻭ ﻛﺎﻥ ﻋﻠﻰ ﺳﻄﺢ ﺟﺮﺒﻞ ،ﰒ ﺗﺮﺩﻯ ﻣﻨﻪ ﺇﱃ ﺍﻷﺭﺽ
؛ ﻓـﺈﻥ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﺼﻴﺪ ﻳﺘﺩﺩ ﺑﲔ ﺍﳊﺮﻣﺔ ﻭﺍﻹﺑﺎﺣﺔ ،ﻓﺎﳊﺮﻣﺔ ﻷﻧﻪ ﻏﺮﻕ ﰲ ﺍﳌﺎﺀ ،ﺃﻭ ﺳﻘﻂ ﻣﻦ
) 6 )
ﻓﻮﻕ ﺍﳉﺒـﻞ ،ﻭﺍﻹﺑﺎﺣﺔ ﻷﻧﻪ ﺻﻴﺪ ،ﻭﺍﻟﺼﻴﺪ ﺣﻼﻝ ؛ ﻓﺘﺟﺮﺢ ﺍﳊﺮﻣﺔ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ .
)(1
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 833ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ) ) 20ﺃﺧﺬ ﺍﳊﻼﻝ ﻭﺗﺮﻙ ﺍﻟﺸﺒﻬﺎﺕ ،ﺡ 107 - 1599 .
)(2
- ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 679 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1136 ) -ﺍﻟﺪﻣﺸﻘﻲ :ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ
ﺍﻹﻣﺎﻡ ﺃﲪﺪ ) 399 ) -ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 425 ) .
)(3
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) ( 4 ) - 4 / 337 ) .ﻓﺎﻳﺪ :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 22 ) .
)(5
- ﺍﺑﻦ ﳒﻴﻢ :ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ) 109 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ .. ….. 99…………….…..…………………….
…………………………………ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻳﺮﺟﺮﺢ ﺍﻟﻮﺟﺮﻮﺏ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ ؛ ﻷﻥ ﺗﺎﺭﻙ ﺍﻟﻮﺍﺟﺮﺐ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘـﺎﺏ
)
) 1
ﲞﻼﻑ ﺗﺎﺭﻙ ﺍﳌﻨﺪﻭﺏ ﻭﺍﳌﺒﺎﺡ ﻭﺍﳌﻜﺮﻭﻩ ﻓﻼ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ،ﻭﺫﻟﻚ ﺃﺣﻮﻁ ﻟﻠﺪﻳﻦ .
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - -ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ - - ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ
ﻪ ،ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ :ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄﹼ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒ ،
ﻳـﺴﻤﻊ ﺑـﻪ ،ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ،ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ﺎ ،ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ﺎ ،ﻭﺇﻥ ﺳﺄﻟﲏ
ﻷﻋﻄﻴﻨﻪ ،ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧﻪ ،ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻧﻔﺲ
" ﻪ) ( 2ﺎﺀﺗﺴﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﻣ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺩﻝ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻮﺍﺟﺮﺐ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺪﺏ ،ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﻟﻘﻮﻝ ﺍﷲ ﻋﺰ
ﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ
" .ﺇﱄﹼ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ ﻭﺟﺮﻞ ﰲ ﺍﳊﺪﻳﺚ " ﻭﻣﺎ ﺗﻘﺮﺏ ﺇ ﱠ
ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺎﺭﺽ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻊ ﺍﻟﻨﺪﺏ ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﻨﺪﺏ ﻣﻊ ﺍﻹﺑﺎﺣﺔ
:
ﺗﺮﺟﺮﺢ ﺍﻟﻜﺮﺍﻫﺔ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،ﺃﻭ ﺍﻹﺑﺎﺣﺔ ؛ ﻟﻼﺣﺘﻴﺎﻁ ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ ،ﻭﻳﺮﺟﺮﺢ ﺍﻟﻨﺪﺏ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ
)
3 ) . .ﻭﻣﺜﺎﻟﻪ :ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺑﻦ ﺭﺑﻌﻲ ﺍﻷﻧﺼﺎﺭﻱ - -ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟـﻨﱯ - : " -ﺇﺫﺍ
)
ﺭﻛﻌﺘﲔ " ) 4ﺣﱴ ﻳﺼﻠﻲ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍﳌﺴﺠﺪ ،ﻓﻼ ﳚﻠﺲ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻳﻘﻮﻝ " :ﻻ ﺻـﻼﺓ ﺑﻌـﺪ
) 5 )
ﺍﻟﺼﺒﺢ ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﺻﻼﺓ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺣﱴ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ "
ﺩﻝﱠ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜـﺎﱐ ﺩ ﱠﻝ ﻋﻠـﻰ
ﻛﺮﺍﻫﻴﺔ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ،ﻭﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺣﱴ ﺗﻐﻴـﺐ
،ﺍﻟـﺸﻤﺲ
)(6
- .ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ :ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ
)(1
- ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 682 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4166 ) -ﺍﻟﻘﺮﺍﰲ :ﺍﻟﻔﺮﻭﻕ ) ) -
2 / 566ﺍﻟﻨﻤﻠﺔ :ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 424 ) .
)(2
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1185ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ،ﺑﺎﺏ ) ) 38ﺍﻟﺘﻮﺍﺿﻊ ،ﺡ 6502 .
)(3
- ) ( 4
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 682 ) - ، 4 / 681ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) - 4186 ) . ، 8 / 4185
ﺜﲎ ﻣﺜﲎ ،ﺡ 1163 .ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 216ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ ،ﺑﺎﺏ ) ) 25ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻟﺘﻄﻮﻉ ﻣ
)(5
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 119ﻛﺘﺎﺏ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 32ﻻ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﺡ 586 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..100…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﺘﻌﺎﺭﺽ ﺍﻟﻨﺪﺏ ،ﻭﻫﻮ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ،ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻭﻗﺎﺕ
.ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ
ﺍﻷﻭﻝ -:ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﱃ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻓﻘﺪﻡ ﺍﻟﻜﺮﺍﻫـﺔ
.ﻋﻠـﻰ ﺍﻟﻨﺪﺏ
ﺍﻟﺼﻼﺓ ﺫﺍﺕ ﺍﻟﺴﺒﺐ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﺯﺍﻟﺜﺎﱐ -:ﻭﲨﻊ ﺍﻟﺸﺎﻓﻌﻲ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ،ﻭﺟﺮﻮ
) 1 )
ﻋﻨﻬﺎ ،ﻭﻣﻨـﻊ ﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ ﺍﳌﻄﻠﻖ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ.
ﻳﺮﺟﺮﺢ ﺍﻟﺘﺤﺮﱘ ﻋﻠﻰ ﺍﻟﻮﺟﺮﻮﺏ ،ﻭﺍﻟﻨﺪﺏ ،ﻭﺍﻟﻜﺮﺍﻫﺔ ،ﻭﺍﻹﺑﺎﺣﺔ 2. .ﻳﺮﺟﺮﺢ ﺍﻟﻮﺟﺮﻮﺏ ﻋﻠﻰ .1
.ﺍﻟﻨﺪﺏ ،ﻭﺍﻹﺑﺎﺣﺔ ،ﻭﺍﻟﻜﺮﺍﻫﺔ
.ﺗﺮﺟﺮﺢ ﺍﻟﻜﺮﺍﻫﺔ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،ﻭﺍﻹﺑﺎﺣﺔ 4. .ﻳﺮﺟﺮﺢ ﺍﻟﻨﺪﺏ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ .3
)(1
- ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 3 / 93 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..101…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﳋﺎﺻﺔ ﺑﺎﻹﺳﻨﺎﺩ ،ﻭﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﳋﺎﺻﺔ ﺑـﺎﳌﱳ ،ﻧﻨﺘﻘـﻞ ﺇﱃ ﺩﺭﺍﺳـﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﺪﻻﻻﺕ ،ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ،ﻭﻗﺪ ﻭﺿﺤﻪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﰲ ﻛﺘﺎﺑﻪ ﺷﺮﺡ
:ﺍﻟﺘﻠـﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻓﻘﺎﻝ
ﺍﻟﻠﻔﻆ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻌﲎ ﺃﺭﺑﻌـﺔ ﻢﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻧﻈﻤﺎﹰ ﺩﺍﻻﹰ ﻋﻠﻰ ﺍﳌﻌﲎ ﻗﹸﺴ
ﺗﻘـ ﺴﻴﻤﺎﺕ :ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ :ﺑﺎﻋﺘﺒﺎﺭ ﻭﺿﻌﻪ ﻟﻪ ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ،ﻭﺍﳌﺸﺘﻙ ﻭﺍﳌﺆﻭﻝ ،
.ﻭﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴـﺪ .ﻭﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﱐ :ﺑﺎﻋﺘﺒﺎﺭ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻴﻪ ،ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍ ﺎﺯ
ﻓﺎﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻗﺪ ﰎ ﻛﺘﺎﺑﺔ ﺭﺳﺎﻟﺔ ﻣﺎﺟﺮﺴﺘﲑ ﻓﻴﻬﻤﺎ ﺑﻌﻨﻮﺍﻥ ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑـﺎﻟﻔﻬﻢ
ﻟﻠـﺪﻛﺘﻮﺭ ﺷﻜﺮﻱ ﺣﺴﲔ ﺍﻟﺒﻮﺳﻨﻮﻱ ﻓﻼ ﺣﺎﺟﺮﺔ ﻟﻠﻜﺘﺎﺑﺔ ﻓﻴﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻭﻗﺪ ﻓﺼﻠﺖ ﺍﻟﺘﻌﺎﺭﺽ
ﺍﳊﺎﺩﺙ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻭﺃﻓﺮﺍﺩ ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ،ﻭﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﻗﺪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻵﻳﺎﺕ ،
ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ؛ ﻷﻥ ﺩﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ ﺃﻣﺮ ﺧﻔﻲ ،ﻓﻘﺪ ﻳﻔﻬﻢ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻵﻳﺔ ﺃﻭ
.ﺍﳊﺪﻳﺚ ﺑﺪﻻﻟﺔ ﻣﻌﻴﻨﺔ ،ﻭﻳﻔﻬﻤﻬﺎ ﺑﻌﻀﻬﻤﺎ ﺍﻵﺧﺮ ﺑﺪﻻﻟﺔ ﺃﺧﺮﻯ ،ﻓﻴﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ
:ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﻣﻄﻠﺒﲔ
:ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
:ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﲤﻬﻴﺪ ،ﻭﺛﻼﺛﺔ ﻓﺮﻭﻉ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ
.ﲤﻬﻴﺪ :ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ،ﻭﺗﻌﺮﻳﻒ ﻛﻞ ﻗﺴﻢ ،ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻪ
.ﲤﻬﻴﺪ :ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ،ﻭﺗﻌﺮﻳﻒ ﻛﻞ ﻗﺴﻢ ،ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻪ
.ﺗﻨﻘﺴﻢ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ :ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻨﺺ ﻭﺍﳌﻔﺴﺮ ﻭﺍﶈﻜﻢ
" ﺍﻟﻠﻔﻆ ﺇﺫﺍ ﻇﻬﺮ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻳﺴﻤﻰ ﻇﺎﻫﺮﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ،ﰒ ﺇﻥ ﺯﺍﺩ ﺍﻟﻮﺿﻮﺡ ﺑﺄﻥ ﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻟـﻪ
ﻳﺴﻤﻲ ﻧﺼﺎﹰ ،ﰒ ﺇﻥ ﺯﺍﺩ ﺣﱴ ﺳﺪ ﺑﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﺨﺼﻴﺺ ﻳﺴﻤﻰ ﻣﻔﺴﺮﺍﹰ ،ﰒ ﺇﻥ ﺯﺍﺩ ﺣﱴ
.ﺳﺪ ﺑـﺎﺏ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﺴﺦ ﻳﺴﻤﻰ ﳏﻜﻤﺎﹰ
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻇﺎﻫﺮ ﰲ ﺍﳊﻞ ،ﻧﺺ ﰲ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺒﺎﺡ ،ﻷﻥ ﺍﻟﻨﺺ ﺟﺮﺎﺀ ﻟﺘﺤﺪﻳﺪ ﺍﳊﺪ ﺍﻷﻗﺼﻰ
.ﱢﻞ ﺍﻟﻨﻜﺎﺡﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﺴﻮﺓ ،ﻭﻫﻮ ﺍﻷﺭﺑﻊ ،ﻻ ﻟﺒﻴﺎﻥ ﺣ
:ﻭﻣﺜﺎﻝ ﺍﳌﻔﺴﺮ ﻭﺍﶈﻜﻢ
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻣﻔﺴﺮﺓ ؛ ﻷﻥ ﻗﻮﻟﻪ ) ﻛﺎﻓﺔ ( ﺳﺪ ﺑﺎﺏ ﺍﻟﺘﺨﺼﻴﺺ ،ﻟﻜﻨﻪ ﳛﺘﻤﻞ ﺍﻟﻨـﺴﺦ ؛ ﻟﻜﻮﻧـﻪ
.ﺣﻜﻤﺎﹰ ﺷﺮﻋﻴﺎﹰ
- : -ﻭﻣﺜﺎﻝ ﺍﶈﻜﻢ :ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
)
"
) 4
ﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ "
) 5 )
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﻜﻢ ؛ ﻷﻥ ﻗﻮﻟﻪ " ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " ﺳﺪ ﺑﺎﺏ ﺍﻟﻨﺴﺦ " .
)(4
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 525ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 43ﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺡ .
2849
)(5 ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1 / 232 ) -ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 152 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..104…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻜﹸﻢ ) ( 2ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﻮﻮﺍﹾ ﺑﹺﺄﹶﻣﻐﺘﺗﺒ ﺃﹶﻥ ﻜﹸﻢﺍﺀ ﺫﹶﻟﺭﺎ ﻭ ﱠﻞ ﻟﹶﻜﹸﻢ ﻣﹸﺃﺣﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ
ﺑﺎﻉ) ( 3ﺭﹸﺛﻼﹶﺙﹶ ﻭﻰ ﻭﺜﹾﻨﺎﺀ ﻣﺴﺍﻟﻨ ﻦﻟﹶﻜﹸﻢ ﻣ ﺎ ﻃﹶﺎﺏﻮﺍﹾ ﻣﺤﻓﹶﺎﻧﻜ
ﻓﺎ ﻵﻳﺔ ﺍﻷﻭﱃ ﻇﺎﻫﺮ ﰲ ﺣﻞ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﻋﺪﺍ ﺍﶈﺮﻣﺎﺕ ،ﻣﻦ ﻏﲑ ﻗﺼﺮ ﻋﻠﻰ ﻋﺪﺩ ﻣﻌﲔ ،ﻭﺍﻵﻳﺔ
ﺎ ﺳﻴﻘﺖ ﻷﺟﺮﻞ ﺑﻴﺎﻥ ﺍﻟﻌﺪﺩ ،ﺍﻟﺜﺎﻧﻴﺔ ﻧﺺ ﰲ ﺃﻧﻪ ﻻ ﲡﻮﺯ ﺍﻟ ﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺃﺭﺑﻊ ﺯﻭﺟﺮﺎﺕ ؛ ﻷ
ﻓﲑﺟﺮﺢ ﺍﻟﻨﺺ ﻋﻠـﻰ ﺍﻟﻈﺎﻫﺮ ،ﻓﺘﺟﺮﺢ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﺰﻭﺝ ﻓﻮﻕ ﺃﺭﺑﻊ
) 4 )
ﻧﺴﺎﺀ .
:ﰲ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺛﺎﺑﺖ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺮﺪﻩ ،ﻋﻦ ﺍﻟﻨﱯ - -
"
)
ﺗﺪﻉ ﺍﻟﺼﻼﺓ ﺃﻳﺎﻡ ﺃﻗﺮﺍﺋﻬﺎ ،ﰒ ﺗﻐﺘﺴﻞ ﻭﺗﺼـﻠﻲ ،ﻭﺍﻟﻮﺿـﻮﺀ ﻋﻨﺪ ﻛﻞ ﺻﻼﺓ " 6 ) -ﺣﺪﻳﺚ
) 7 )
ﺻﺤﻴﺢ -
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻭﻗﺎﻝ - - ﺎ ﺗﺘﻮﺿﺄ ﰲ ﺣﺎﻝ ﺍﺳﺘﺤﺎﺿﺘﻬﺎ ﻟﻮﻗﺖ ﻛﻞ ﰲ ﺍﳌﺴﺘﺤﺎﺿﺔ " :ﺃ
ﺻﻼﺓ
)
ﻗـﻀﺎﺀً " - ﺣﺪﻳﺚ ﺻﺤﻴﺢ 8 ) -ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻧﺺ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺿﻮﺀ ﻟﻜﻞ ﺻﻼﺓ ﺃﺩﺍﺀً ﻛﺎﻧﺖ ﺃﻭ
ﺃﻭ ﻧﻔﻼﹰ ،ﺇﻻ ﺇﻧﻪ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻓﲑﺍﺩ ﺑﺎﻟﻼﻡ ﻣﻌﲎ ﺍﻟﻮﻗﺖ ،ﻓﻴﻜﻔﻲ ﺍﻟﻮﺿﻮﺀ ﺍﻟﻮﺍﺣﺪ ﰲ ﻛﻞ ﻭﻗﺖ ،
ﻭﺍﳊﺪﻳﺚ
)(1
- ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1
ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 252 ) -ﺍﻟﺪﻣﺸﻘﻲ :ﺍﳌﺪﺧﻞ ﺇﱃ - ( 236 /
،ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ) 398 ) -ﺧﻼﻑ :ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
) . ( 265
)(2
- ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) 24 ) .
)(3
- ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ) 3 ).
)(4
- ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1
236 /
ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) ) - 109 ) .
)5
)
ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) - 1
236 /
ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) ) - 110 ) .
)6
)
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 52ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 113ﻣﻦ ﻗﺎﻝ :ﺗﻐﺴﻞ ﻣﻦ ﻃﻬﺮ ﺇﱃ ﻃﻬﺮ ،ﺡ -297 .
)7
)
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 1 / 60ﺡ - 286 .
)8
)
.ﺍﻟﻄﺤﺎﻭﻱ :ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ) ) 1 / 103ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﺍﳌﺴﺘﺤﺎﺿﺔ ﻛﻴﻒ ﺗﺘﻄﻬﺮ -
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..105…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻷﺧ ﲑ ﻣﻔﺴﺮ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻷﻧﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻟﻔﻆ ﺻﺮﻳﺢ ﰲ ﺍﳌﺮﺍﺩ ﺑﺘﺠﺪﻳﺪ ﺍﳌﺴﺘﺤﺎﺿﺔ
) 9 )
ﻭﺿـﻮﺀﻫﺎ ،ﻓﺒﻨﺎﺀً ﻋﻠﻴﻪ ﺗﺘﻮﺿﺄ ﺍﳌﺴﺘﺤﺎﺿﺔ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﻛﻞ ﻭﻗﺖ .
:ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﺍﶈﻜﻢ ﻣﻊ ﺍﳌﻔﺴﺮ ،ﺃﻭ ﺍﻟﻨﺺ ،ﺃﻭ ﺍﻟﻈﺎﻫﺮ
) 1 )
ﻳﺮﺟﺮﺢ ﺍﶈﻜﻢ ﻋﻠﻰ ﺍﳌﻔﺴﺮ ﻭﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﻟﻘﻮﺗﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ :
ﻢ ﻋـﺪﻭﻻﹰﻓﺈﻥ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﻔﺴﺮ ﻳﻘﺘﻀﻲ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﶈﺪﻭﺩﻳﻦ ﰲ ﺍﻟﻘﺬﻑ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ،ﻟﻜـﻮ
ﺑﻌﺪﻫﺎ ﺇﺫ ﺍﻟﺘﺎ ﺋﺐ ﻣﻦ ﺍﻟﺬﻧ ﺐ ﻛﻤﻦ ﻻ ﺫﻧ ﺐ ﻟﻪ ،ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﳏﻜﻢ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ
ﺍﶈﺪﻭﺩﺑﻦ ﰲ ﺍﻟﻘﺬﻑ ،ﻭﺇﻥ ﺗﺎﺑﻮﺍ ؛ ﻟﻮﺟﺮﻮﺩ ﺍﻟﺘﺄﺑﻴﺪ ﻓﻴﻬﺎ ﺻﺮﳛﺎﹰ ،ﻓﺘﺟﺮﺢ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻻ ﺗﻘﺒﻞ
)
ﺃﺑﺪﺍﹰ 4 ) .ﺷﻬﺎﺩﺓ ﻣﻦ ﻗـﺬﻑ ﺍﶈﺼﻨﺎﺕ
ﻓﺈﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺗﻠﻚ ﺍﻟﺪﻻﻻﺕ ؛ ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﺍﻷﻗﻮﻯ ﻣﻨﻬﺎ ،ﻓﻴﻘﺪﻡ ﺍﶈﻜﻢ ﻋﻠﻰ ﺍﳌﻔـﺴﺮ ﻭﺍﻟـﻨﺺ .2
.ﻭﺍﻟﻈﺎﻫﺮ
.ﻭﻳﻘﺪﻡ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ 4. .ﻭﻳﻘﺪﻡ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ .3
)(9
ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1 / 236 ) -ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) 110 ) .
)(1
ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1 / 236 ) .
)(2
)(3
:ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ
ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ،ﻭﻫﻮ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ
ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ﻣﻨﻪ ﻭﺧﻔﺎﺋﻪ ،ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﳌﻄﻠﺐ ﺍﻟﺜـﺎﱐ ﻭﻫـﻮ ﺍﻟﺘﺟﺮﻴـﺢ ﺑﲔ ﺩﻻﻻﺕ ﺍﻷﻟﻔـﺎﻅ
.ﻋﻠﻰ ﺍﳌﻌﲎ
ﻭﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﳍﺎ ﺗﻘﺴﻴﻢ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ،ﻭﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﻼ
.ﺍﻟﺘﻘﺴﻴﻤﲔ ﻣﻊ ﺫﻛﺮ ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺑﻴﻨﻬﺎ
:ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻗﺴﻤﺖ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺇﱃ ﲤﻬﻴﺪ ،ﻭﲦﺎﻧﻴﺔ ﻓﺮﻭﻉ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﻣﻨﻄﻮﻗﺎﹰ ﺑﻪ ،ﻭﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻵﺧﺮ ﻣﻔﻬﻮﻣﺎﹰ
.ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺎﺭﺽ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻣﻊ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ (
ﻫﻨﺎﻙ ﺗﻘﺴﻴﻤﺎﻥ ﻟﺪﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ ،ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻭﺍﻟﺘﻘﺴﻴﻢ ﺍﻵﺧﺮ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ.
:ﻤﻮﻥ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻫﻲ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ :ﺗﻘﺴﻴﻢ ﺍﳊﻨﻔﻴﺔ :ﻳﻘﺴ
ﺃﻭﻻﹰ :ﺩﻻﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ :ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻣﺴﻮﻗﺎﹰ ﻷﺟﺮﻠﻪ ﺃﺻﺎﻟﺔﹰ ﺃﻭ ﺗﺒﻌﺎﹰ ،
)
ﻭﻋﻠﻢ ﻗﺒـﻞ ﺍﻟﺘﺄﻣﻞ ﺃﻥ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﻳﺘﻨﺎﻭﻟﻪ 1 ) .ﺛﺎﻧﻴﺎﹰ :ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ :ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ
ﺣﻜﻢ ﻏﲑ ﻣﻘﺼﻮﺩ ﻭﻻ ﺳﻴﻖ ﻟﻪ ﺍﻟـﻨﺺ ،ﻭﻟﻜﻨـﻪ ﻻﺯﻡ
)
ﻟﻠﺤﻜﻢ ﺍﻟﺬﻱ ﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻹﻓﺎﺩﺗﻪ ،ﻭﻟﻴﺲ ﺑﻈﺎﻫﺮ ﻣﻦ ﻛﻞ ﻭﺟﺮﻪ 2 ) .ﺛﺎﻟﺜﺎﹰ :ﺩﻻﻟﺔ ﺍﻟﻨﺺ :
ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺛﺒﻮﺕ ﺣﻜﻢ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻟﻠﻤﺴﻜﻮﺕ ﻋﻨﻪ ،ﻟﻮﺟﺮﻮﺩ ﻣﻌﲎ ﻓﻴﻪ
ﻳﺪﺭﻙ ﻛﻞ ﻋﺎﺭﻑ ﺑﺎﻟﻠﻐﺔ ﺃﻥ ﺍﳊﻜﻢ ﰲ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻛﺎﻥ ﻷﺟﺮﻞ ﺫﻟﻚ ﺍﳌﻌﲎ ،ﻣﻦ ﻏﲑ ﺣﺎﺟﺮﺔ ﺇﱃ ،
)
ﻧﻈـﺮ ﻭﺍﺟﺮﺘﻬﺎﺩ 3 ) .ﺭﺍﺑﻌﺎﹰ :ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ :ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﻌﲎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻩ
) 4 )
ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﺃﻭ ﺻﺤﺘﻪ ﻋﻘﻼﹰ ﺃﻭ ﺷﺮﻋﺎﹰ .
ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﱐ :ﺗﻘﺴﻴﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ :ﻭﻫﻢ ﻳﻘﺴﻤﻮﻥ ﺍﻟﺪﻻﻻﺕ ﺇﱃ ﻗﺴﻤﲔ :ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ
ﺃﻭﻻﹰ :ﺍﳌﻨﻄﻮﻕ :ﻫﻮ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﰲ ﳏﻞ ﺍﻟﻨﻄﻖ .ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﺍﳌﻨﻄـﻮﻕ
) 5 )
ﺍﻟـﺼﺮﻳﺢ ﻭﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ .
ﺛﺎﻧﻴﺎﹰ :ﺍﳌﻔﻬﻮﻡ :ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻻ ﰲ ﳏﻞ ﺍﻟﻨﻄﻖ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﺣﻜﻤﺎﹰ ﻟﻐـﲑ ﺍﳌﺬﻛـﻮﺭ ﻭﺣـﺎﻻﹰ
) 6 )
ﻣﻦ ﺃﺣﻮﺍﻟﻪ .
) 7 )
ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ :ﻫﻮ ﻣﺎ ﻭﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ ،ﺃﻱ ﻣﺎ ﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻷﺟﺮﻠﻪ .
)(1
- ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ) 1 / 106 ) -ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ) 1 / 243 ) -ﺍﳍﻨﺪﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) )
1 / 452ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) 128 ) .
)(2
- ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ) 1 / 108 ) -ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ) 1 / 243 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ
ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) 129 ) .
)(3
- ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ) 1 / 115 ) -ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 160 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) )
133
.
)(4
- ﺍﻟﺒﺨﺎﺭﻱ :ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ) 1 / 118 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) ( 5 ) - 136 ) .ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ
ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3 / 93 ) -ﺣﻠﻮﻟﻮ :ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ) 64 ) . ، 2 / 63
)(6
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3 / 93 ) -ﺣﻠﻮﻟﻮ :ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ) 2 / 88 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ
) 138
)
)(7
- ﺣﻠﻮﻟﻮ :ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ) 2 / 64 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) 139 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..108…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
)
) 8
ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ :ﻫﻮ ﻣﺎ ﱂ ﻳﻮﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ ،ﺑﻞ ﻫﻮ ﻻﺯﻡ ﳌﺎ ﻭﺿﻊ ﻟﻪ .
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ :ﻭﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﺍﹰ ﻟﻠﻤﺘﻜﻠﻢ ،
) 1 )
ﻭﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ،ﺃﻭ ﺻﺤﺘﻪ ﻋﻘﻼﹰ ﺃﻭ ﺷﺮﻋﺎﹰ .
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ :ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻻﺯﻡ ﻣﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﻢ ،ﻭﻻ ﻳﺘﻮﻗـﻒ ﻋﻠﻴـﻪ
) 2 )
ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﺃﻭ ﺻﺤﺘﻪ ﻋﻘﻼﹰ ﺃﻭ ﺷﺮﻋﺎﹰ .
)
) 3
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ :ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻻﺯﻡ ﻏﲑ ﻣﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﻢ .
:ﺛﺎﻧﻴﺎﹰ :ﺃﻗﺴﺎﻡ ﺍﳌﻔﻬﻮﻡ :ﻳﻨﻘﺴﻢ ﺍﳌﻔﻬﻮﻡ ﺇﱃ ﻗﺴﻤﲔ
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ :ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺛﺒﻮﺕ ﺣﻜﻢ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻟﻠﻤﺴﻜﻮﺕ
) 4 )
ﻋﻨﻪ ،ﻭﻣﻮﺍﻓﻘﺘﻪ ﻟﻪ ﻧﻔﻴﺎﹰ ﺃﻭ ﺇﺛﺒﺎﺗﺎﹰ ،ﻭﻳﺴﻤﻰ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ ،ﻭﳊﻦ ﺍﳋﻄﺎﺏ .
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ :ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺛﺒﻮﺕ ﺣﻜﻢ ﻟﻠﻤﺴﻜﻮﺕ ﻋﻨﻪ ﳐﺎﻟﻒ ﳌـﺎ
) 5 )
ﺩﻝ ﻋﻠﻴﻪ ﺍﳌﻨﻄﻮﻕ .
)
) 6
ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﳌﻨﻬﺠﲔ ) ﻣﻨﻬﺞ ﺍﳊﻨﻔﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺸﺎﻓﻌﻴﺔ ( :
ﺍﳌﻮﺍﻓﻘﺔ - .ﺇﻥ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺑﺪﻻﻟﺔ ﺍﻟﻨﺺ ﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﲟﻔﻬﻮﻡ
- ﺇﻥ ﻣﺎ ﻳﺴﻤﻴﻪ ﺍﳊﻨﻔﻴﺔ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ﻳﻘﺎﺑﻠﻪ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﻭﺩﻻﻟﺔ
.ﺍﻹﳝﺎﺀ
ﻳﻌﺪ - " ﻭﻧﻪ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻻﺕ ﺍﻟﻔﺎﺳﺪﺓﻟﻴﺲ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻣﺎ ﻳﺴﻤﻰ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ،ﺑﻞ
ﻓﻌﻨﺪ ﺗﻌﺎﺭﺽ ﺍﻟﺪﻻﻻﺕ :ﺗﺮﺟﺮﺢ ﺍﻟﺪﻻﻻﺕ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺣﺴﺐ ﺍﻟﺘﺗﻴﺐ ﺍﻟﺘﺎﱄ :ﺩﻻﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ ،
.ﺩﻻﻟـﺔ ﺍﻹﺷﺎﺭﺓ ،ﺩﻻﻟﺔ ﺍﻟﻨﺺ ،ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ
) -( 8
.ﺍﳌﺮﺟﺮﻌﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ :ﻧﻔﺲ ﺍﻟﺼﻔﺤﺎﺕ
)(1
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3
90 /
ﺣﻠﻮﻟﻮ :ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ) 2 / 82 ) -ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ) -
ﺍﻷﺻﻮﻟﻴﺔ ) 140 ) .
)(2
- ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) 3
90 /
ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) ) - 141 ) .
)3
)
ﺣﻠﻮﻟﻮ :ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ) - 2 / 82 ) .
)4
)
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) - 3
94 /
ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) ) - 143 ) .
)5
)
ﺍﻵﻣﺪﻱ :ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ) - 3
99 /
ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ) ) - 143 ) .
)6
)
-
ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ
) . ( 143
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..109…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻣﺎ ﻋﻨﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﺗﻘﺪﻡ ﺍﻟﺪﻻﻻﺕ ﻋﻠﻰ ﺣﺴ ﺐ ﺍﻟﺘﺗﻴﺐ ﺍﻟﺘﺎﱄ :ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ،ﺩﻻﻟﺔ
.ﺍﻻﻗﺘﻀﺎﺀ ،ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ،ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ،ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ،ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ
ﺍﻟﺪﻻﻻﺕ - .ﺍﳊﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ ) ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ( ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ
ﺍﻻﻗﺘﻀﺎﺀ - .ﺍﳊﻨﻔﻴﺔ ﻳﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻭﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ( ﻋﻠﻰ ﺩﻻﻟﺔ
ﺍﻟﺼﺮﻳﺢ - .ﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﻏﲑﻫﺎ ﺑﻌﺪ ﺍﳌﻨﻄﻮﻕ
ﻓﺈ - ﻢ ﺍﳊﻨﻔﻴﺔ ﻳﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘ ( ﲞﻼﻑ ﺍﻟﺸﺎﻓﻌﻴﺔ
.ﻳﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ
:ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ) ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ( ﻣﻊ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ
) 1 )
ﺗﺮﺟﺮﺢ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ﻋﻠﻰ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ .
ﺑﹺﺎﻟﹾﺤ ﺮﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﹾﻘﹶﺘﻓ ﺎﺹﺼﺍﻟﹾﻘ ﻜﹸﻢﻠﹶﻴﻋ ﺐﻮﺍﹾ ﻛﹸﺘﻨﺁﻣ ﻳﻦﺎ ﺍﻟﱠﺬﻬﻳﺎ ﺃﹶﻳ : ﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﺍ ﻓﹶﺠﺪﻤﻌﺎ ﻣﺘﻨﻣﺆﻞﹾ ﻣﻳﻘﹾﺘ ﻦﻣﺍﻷُﻧﺜﹶﻰ ﺑﹺﺎﻷُﻧﺜﹶﻰ) ( 2ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﻭ ﺪﺒﺑﹺﺎﻟﹾﻌ ﺪﺒﺍﻟﹾﻌﻭ ﺮ
ﻟﹶﻪ ﺪﺃﹶﻋﻭ ﻪﻨﻟﹶﻌﻭ ﻪﻠﹶﻴﻋ ﺍﻟﻠﹼﻪ ﺐﻏﹶﻀﺎ ﻭﻴﻬﺍ ﻓﺪﺎﻟﺧ ﻨﻢﻬﺟ ﻩﺁﺅﺰ
ﺎ ) ( 3ﻴﻤﻈﺎ ﻋﺬﹶﺍﺑﻋ
:ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺘﲔ
ﻗﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻋﻦ ﻃﺮﻳﻖ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﺍﳌﻌﺘﺪﻱ ،ﻭﺩﻟﺖ
ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻗﺼﺎﺹ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﳌﻌﺘﺪﻱ ،ﺇﺫ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ
ﺟﺮﻌـﻞ ﺟﺮﺰﺍﺀ ﺍﻟﻘﺎﺗﻞ ﺍﳋﻠﻮﺩ ﰲ ﺟﺮﻬﻨﻢ ،ﻭﻏﻀﺒﻪ ﻋﻠﻴﻪ ،ﻭﺇﻋﺪﺍﺩ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻟﻪ ،ﻓﺘﻘﺪﻡ ﻋﺒﺎﺭﺓ
) 4 )
ﺍﻟـﻨﺺ ﻋﻠـﻰ ﺇﺷﺎﺭﺗﻪ ،ﻭﻳﻜﻮﻥ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﺪﻧﻴﺎ ﺛﺎﺑﺘﺎﹰ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﳌﻌﺘﺪﻱ .
:ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﻌﺎﺭﺽ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻣﻊ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ (
ﻳﺮﺟﺮﺢ ﺍﳊﻨﻔﻴﺔ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ( ،ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﻘـﺪﻣﻮﻥ ﺩﻻﻟـﺔ
ﺍﻟﻨﺺ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ .ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﳊﻨﻔﻴﺔ ﰲ ﺗﻘﺪ ﱘ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﺑﺄﻥ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ
ﻣﺄﺧﻮﺫﺓ ﻣـﻦ ﺍﻟﻨﻈﻢ ،ﺃﻣﺎ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻻ ﺗﻔﻬﻢ ﻣﻦ ﻣﻨﻄﻮﻕ ﺍﻟﻠﻔﻆ ،ﺑﻞ ﺗﺆﺧﺬ ﻣﻦ ﻣﻔﻬﻮﻣﻪ ،
ﻭﺣﺠﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﺗﻘﺪﱘ
ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 1 / 449 ) -ﺍﳍﻨﺪﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) ( 2 ) - 1 / 460 ) .ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﻣﻦ ﺍﻵﻳﺔ ) - ( 1 ) ) .
178
)(3
- ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﺍﻵﻳﺔ ) 93 ) .
)(4
- ﺍﳋﻦ :ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ) 147 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..110…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺩﻻﻟﺔ ﺍﻟﻨ ﺺ ﻋﻠﻰ ﺇﺷﺎﺭﺗﻪ ،ﺃﻥ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﺗﻔﻬﻢ ﻟﻐﺔ ﻣﻦ ﺍﻟﻨﺺ ،ﻓﻬﻲ ﻗﺮﻳﺒﺔ ﻣﻦ ﺩﻻﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ ،
ﻭﺩﻻﻟـﺔ ﺍﻹﺷﺎﺭﺓ ﻻ ﺗﻔﻬﻢ ﻣﻦ ﺍﻟﻨ ﺺ ﻟﻐﺔ ،ﺑﻞ ﺗﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﻌﻴﺪﺓ ﻟﻠﻨﺼﻮﺹ .ﻭﻟﻜﻦ
) 5 )
ﺍﻟﺮﺍﺟﺮﺢ ﺭﺃﻱ ﺍﳊﻨﻔﻴـﺔ ﻷﻥ ﺍﳌﻨﻄﻮﻕ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ .
ﺔ) ( 1ﻨﻣﻣﺆ ﺔﻗﹶﺒﺭ ﺮﹺﻳﺮﺤﻄﹶﺌﹰﺎ ﻓﹶﺘﺎ ﺧﻨﻣﺆﻞﹶ ﻣﻦ ﻗﹶﺘﻣﺗﻌﺎﺭﺽ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ :ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﺇﻥ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻗﺪ ﺩﻟﺖ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ،ﻓﻴﻜﻮﻥ ﻭﺟﺮﻮ ﺎ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤـﺪ
ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ،ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺪﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﺮﻮﺏ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ،
) 3 )
ﻓﺘﻘـﺪﻡ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻷ ﺎ ﺃﻗﻮﻯ ،ﻓﻼ ﲡﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ .
· ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﻣﻨﻄﻮﻗﺎﹰ ﺑﻪ ،ﻭﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻵﺧـﺮ ﻣﻔﻬﻮﻣـﺎﹰ :ﻓﻴﻘـﺪﻡ
) 4 )
ﺍﳌﻨﻄﻮﻕ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ ،ﻷﻥ ﺍﻟﻐﺮﺽ ﻓﻴﻪ ﺃﺑﲔ ،ﻭﺍﳌﻘﺼﻮﺩ ﻓﻴﻪ ﺃﺟﺮﻠﻰ .
ﻣﻌﺎﺫﺍﹰ - -ﺇﱃ ﺍﻟﻴﻤﻦ ﻓﻘﺎﻝ … " :ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻬﻢ ﺻﺪﻗﺔ ﰲ ﺃﻣﻮﺍﳍﻢ ،
) 5 )
ﺗﺆﺧﺬ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ ﻭﺗﺮﺩ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻬﻢ "
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻣﺎ ﺭﻭﻯ ﻋﻠﻲ - -ﻋﻦ ﺍﻟﻨﱯ - -ﻗﺎﻝ " ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ :ﻋﻦ ﺍﻟﻨﺎﺋﻢ
)
ﺣﱴ ﻳﺴﺘﻴﻘﻆ ،ﻭﻋﻦ ﺍﻟﺼﱯ ﺣﱴ ﳛﺘـﻠﻢ ،ﻭﻋﻦ ﺍ ﻨـﻮﻥ ﺣﱴ ﻳﻌـﻘﻞ " 6 ) -ﺣﺪﻳﺚ
)(5
- ﺍﳌﺮﺟﺮﻊ ﺍﻟﺴﺎﺑﻖ :ﺻﻔﺤﺔ ( 1 ) - 146 .ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ ( 2 ) - 92 .ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ :ﺍﻵﻳﺔ 93 .
)(3
- ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ) 1 / 257 ) -ﺍﻟﺪﺭﻛﺎﱐ :ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ) 166 ) -ﺍﳋﻦ :ﺃﺛﺮ
ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ) 148 ) .
)(4
- ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 426 ) .
)(5
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 259ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ) ) 1ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ،ﺡ 1395 .
)(6
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 657ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ،ﺑﺎﺏ ) ) 16ﰲ ﺍ ﻨﻮﻥ ﻳﺴﺮﻕ ﺃﻭ ﻳﺼﻴﺐ ﺣﺪﺍﹰ ،ﺡ 4403 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..111…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
)
ﺻﺤﻴﺢ 7 ) -ﻓﺄﺧﺬ ﺍﳉﻤﻬﻮﺭ ﺑﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﻣﺎﻝ ﺍﻟﺼﱯ ،ﻭﺃﺧﺬ
ﺍﳊﻨﻔﻴـﺔ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻋﺪﻡ ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﻣﺎﻝ ﺍﻟﺼﱯ ،ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻣﻨﻄﻮﻕ ﰲ ﺃ ﻥ
ﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺮﺒﺔ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺍﻝ ﺇﺫﺍ ﺍﺳﺘﻮﻓﺖ ﺷﺮﻭﻃﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﺻﻐﲑﺍﹰ ﺃﻡ ﻛﺒﲑﺍﹰ ،
) 8 )
ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜـﺎﱐ ﻟـﻴﺲ ﺻﺮﳛﺎﹰ ﰲ ﻋﺪﻡ ﻭﺟﺮﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ .
ﻣﺜﺎﻝ ﺁﺧﺮ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺍﳌﻨﻄﻮﻕ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ :ﻣﺴﺄﻟﺔ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺸﺎﻫﺪ ﻭﺍﻟﻴﻤﲔ :ﺍﳊﺪﻳﺚ
) 1 )
ﺍﻷﻭﻝ :ﻣﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ - " -ﺃﻧﻪ ﻗﻀﻰ ﺑﻴﻤﲔ ﻭﺷﺎﻫﺪ "
)
ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ :ﻗﺎﻝ ﺍﻟﻨﱯ - : " - ) 2
ﺷﺎﻫﺪﺍﻙ ﺃﻭ ﳝﻴﻨﻪ "
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﻓﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺩﻝ ﲟﻨﻄﻮﻗﻪ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺍﳊﻜﻢ ﺑﺎﻟﺸﺎﻫﺪ ﻭﺍﻟﻴﻤﲔ ،ﻭﺍﳊﺪﻳﺚ
ﺍﻟﺜﺎﱐ ﺩﻝ ﲟﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﳊﻜﻢ ﺑﺎﻟﺸﺎﻫﺪ ﻭﺍﻟﻴﻤﲔ ،ﻭﺩﻻﻟﺔ ﺍﳌﻨﻄﻮﻕ ﻣﻘﺪﻣﺔ ﻋﻠﻰ
) 3 )
ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ ﻓﻴﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ .
:ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺎﺭﺽ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻣﻊ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ) ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ (
ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ ؛ ﻷﻥ ﺩﻻﻟﺔ ﺍﻻﻗﺘ ﻀﺎﺀ ﻣﻘﻄﻮﻋﺔ ﺍﻟﺜﺒﻮﺕ ،ﻭﺩﻻﻟﺔ
)
ﺍﳌﻔﻬﻮﻡ ﻣﻈﻨﻮﻧﺔ ﺍﻟﺜﺒﻮﺕ 4 ) .ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺸـﺎﻓﻌﻴﺔ ،ﺃﻣﺎ ﻋﻨﺪ ﺍﳊـﻨﻔﻴﺔ ﻓﻴﻘﺪﻣـﻮﻥ ﺩﻻﻟﺔ ﺍﻟـﻨﺺ
) .ﻣﻔﻬـﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ( ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ
ﻭ ﻣﺜﺎﻟﻪ :ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ " ﺃﻥ ﺍﻣﺮﺃﺓ ﺳﺄﻟﺖ ﺍﻟﻨﱯ - -ﻋﻦ ﺍﻟﺜﻮﺏ ﻳـﺼﻴﺒﻪ ﺍﻟـﺪﻡ ﻣـﻦ
" ﺍﳊﻴﻀﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : -ﺣﺘﻴﻪ ،ﰒ ﺍﻗﺮﺻﻴﻪ ﺑﺎﳌﺎﺀ ،ﰒ ﺭﺷﻴﻪ ،ﻭﺻﻠﻲ ﻓﻴﻪ
)
- ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ 5 ) -ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﻗﺪ ﺩﻝ ﺍﳊﺪﻳﺚ ﺑﺪﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺇﻧﻪ ﻻ
- -ﳚﻮﺯ ﻏﺴﻞ ﺍﻟﻨﺠﺲ ﺑﻐﲑ ﺍﳌﺎﺀ ﻷﻧﻪ
ﺃﻭﺟﺮﺐ ﺍﻟﻐﺴﻞ ﺑﺎﳌﺎﺀ ،ﻭﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﺃﻳﻀﺎﹰ ﺩﻝ ﺑﺪﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﻏﺴﻞ ﺍﻟـﻨﺠﺲ
) )
ﺑﺎﳌﺎﺋﻌـﺎﺕ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻌﲎ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﺍﳊﺪﻳﺚ ﻫﻮ ﺍﻟﺘﻄﻬﲑ ﻭﺫﻟﻚ ﳛﺼﻞ ﺑﻜﻞ ﺍﳌﺎﺋﻌﺎﺕ .
6
)(7
ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 3 / 833ﺡ 3703 .
)(8
ﺍﻵﻣﺪﻱ :ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ) 746 ) .
)(1
)(3
ﺍﻟﺸﻮﻛﺎﱐ :ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) 8 / 614 ) .
)(4
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 672 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4174 ) .
)(5
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 1 / 283ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 104ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻏﺴﻞ ﺩﻡ ﺍﳊﻴﺾ ﻣﻦ ﺍﻟﺜﻮﺏ ،ﺡ 138 .
)(6
ﺑﺪﺭﺍﻥ :ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ) 117 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..112…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
.ﺍﻟﺮﺍﺟﺮﺢ :ﻫﻮ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻭﻫﻮ ﻭﺟﺮﻮﺏ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﺑﺎﳌﺎﺀ ﻓﻘﻂ
ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ؛ ﻭﺫﻟﻚ ﻷ ﻥ ﺍﻻﻗﺘ ﻀﺎﺀ ﻣﻘﺼﻮﺩ ﺑﺈﻳﺮﺍﺩ ﺍﻟﻠﻔﻆ ﺻﺪﻗﺎﹰ ﺃﻭ
ﺎ ﱂ ﺗﻘﺼﺪ ﺑﺈﻳﺮﺍﺩ ﺍﻟﻠﻔﻆ ﻭﺇﻥ ﺗﻮﻗﻒ ﺍﻷﺻﻞ ﺣﺼﻮﻻﹰ ﻭﻳﺘﻮﻗﻒ ﺍﻷﺻﻞ ﻋﻠﻴﻪ ،ﲞﻼﻑ ﺍﻹﺷﺎﺭﺓ ﻓﺈ
) 7 )
ﻋﻠﻴﻬﺎ " .
.ﻭﻫﺬﺍ ﺃﻳﻀﺎﹰ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﺃﻣﺎ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻓﻴﻘﺪﻣﻮﻥ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ
ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻻﻗﺘﻀﺎﺀ ﻳﺘﻮﻗﻒ ﺍﻷﺻﻞ ﻋﻠﻴـﻪ ،ﲞـﻼﻑ
) 1 )
ﺍﻹﳝﺎﺀ ﻓﺈﻧﻪ ﻻ ﻳﺘﻮﻗﻒ ﺍﻷﺻﻞ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺼﻮﺩﺍﹰ ﺑﺈﻳﺮﺍﺩ ﺍﻟﻠﻔﻆ ﻣﺜﻞ ﺍﻻﻗﺘﻀﺎﺀ .
) 2 )
ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ .
ﺍﻻﻗﺘﻀﺎﺀ - .ﺗﻘﺪﻡ ﺩﻻﻟﺔ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ،ﻭﺩﻻﻟﺔ ﺍﻟﻨﺺ ،ﻭﺩﻻﻟﺔ
ﻳﻘﺪﻡ ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ،ﻭﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ،ﻭﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ،ﻭﺩﻻﻟﺔ - 1
ﺍﻹﺷﺎﺭﺓ
)7
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 672 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) - 8 / 4174 ) .
)1
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ:ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 672 ) -ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4174 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) - 2 /
. ( 1136
)2
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) 4 / 672 )-ﺍﳌﺮﺩﺍﻭﻱ :ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ) 8 / 4175 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) - 2 /
. ( 1136
)3
)
ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ :ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ) - 4 / 671 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..113…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳌﺨﺎﻟﻔﺔ - .ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ،ﻭﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ،ﻭﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ،ﻭﻣﻔﻬﻮﻡ
ﺍﳌﺨﺎﻟﻔﺔ - .ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ،ﻭﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ،ﻭﻣﻔﻬﻮﻡ
:ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ
- . -ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﳊﺪﻳﺚ ﺁﺧﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺣﺪﻳﺜﺎﻥ ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻣﻮﺍﻓﻘﺎﹰ ﻵﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ،ﻓﺈﻧﻪ ﻳﺮﺟﺮﺢ ﻋﻠﻰ ﳐﺎﻟﻔﻪ .
1 )
)
)
ﻣﺜﺎﻟﻪ :ﺗﻌﺎﺭﺽ ﺃﺣﺎﺩﻳﺚ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﺈﻥ ﺑﻌﻀﻬﺎ ﺃﻣﺮ ﺑﺎﻟﺘﻐﻠﻴﺲ ﺎ ) ، 2ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺃﻣﺮ
)
.ﺑﺎﻹﺳﻔﺎﺭ ﺎ ) ، 3ﻓﺤﺪﻳﺚ ﺍﻟﺘﻐﻠﻴﺲ ﻭﺍﻓﻖ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻓﻴﺘﺟﺮﺢ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻹﺳﻔﺎﺭ
ﻓﺤﺪﻳﺚ ﺍﻟﺘﻐﻠﻴﺲ ﻫﻮ :ﺃﻥ ﻋﺎﺋﺸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻗﺎﻟﺖ " :ﻛﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﺎﺕ ،
ﻳﺸﻬﺪﻥ ﻣـﻊ
- :-ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﳊﺪﻳﺚ ﺁﺧﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ
)
) 10
ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺣﺪﻳﺜﺎﻥ ،ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ ﻣﻮﺍﻓﻘﺎﹰ ﳊﺪﻳﺚ ﺁﺧﺮ ﻓﻬﻮ ﺍﻟﺮﺍﺟﺮﺢ .
)(1
- ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 175 ) -ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 426 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 170 ) -ﺍﻟﺰﺭﻛﺸﻲ :
( ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ
ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1139 ) -ﻣﻐﻨﻴﺔ :ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) - ( 175 / 6 443 ) .
)(2
- ﺍﻟﺘﻐﻠﻴﺲ ﻫﻮ ﺍﺧﺘﻼﻁ ﺿﻴﺎﺀ ﺍﻟﺼﺒﺢ ﺑﻈﻠﻤﺔ ﺍﻟﻠﻴﻞ ﻭﺍﳌﺮﺍﺩ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﰲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ [ ﺁﻝ ﺑﺴﺎﻡ :ﺗﻴﺴﲑ ﺍﻟﻌﻼﻡ ) ] ) 1 / 104
)(3
- ﺍﻹﺳﻔﺎﺭ ﻫﻮ:ﻧﻮﺭ ﺍﻟﻔﺠﺮ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﺒﺎﺷﺮﺓ [ ﺍﺑﻦ ﺍﻟﻌﺮﰊ :ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﻣﺬﻱ ) ﺍ
262 ) /
[
)(4
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 118ﻛﺘﺎﺏ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 28ﻭﻗﺖ ﺍﻟﻔﺠﺮ ،ﺡ 578 .
)(5
- ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 1 / 311ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 117ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻹﺳﻔﺎﺭ ﺑﺎﻟﻔﺠﺮ ،ﺡ 154 .
)(6
- ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﻣﻦ ﺍﻵﻳﺔ ) 133 ) .
)7
)
ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 175 ) -ﺍﻟﺸﻨﻘﻴﻄﻲ :ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ ) - 379 ) .
)8
)
ﻣﺎﻟﻚ :ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ) 1 / 72 ) -ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) 1 / 75 ) -ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺍﳌﻐﲏ ) - 1 / 432 ) .
)9
)
ﺍﺑﻦ ﺍﳍﻤﺎﻡ :ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ) - 1 / 225 ) .
) ( 10
- ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 175 ) -ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 177 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..116…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻣﻮﺳﻰ ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑـﻮﱄ " -ﺣـﺪﻳﺚ
)
ﺻﺤﻴﺢ 11 ) -ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ، -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -
ﻗﺎﻝ " :ﻟﻴﺲ ﻟﻠـﻮﱄ
) )
ﻬﺎ ﺇﻗﺮﺍﺭﻫﺎ " 1 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ ) -ﺗﺴﺘﺄﻣﺮ ،ﻭﺻﻤﺘ ﻣﻊ ﺍﻟﺜﻴﺐ ﺃﻣﺮ ،ﻭﺍﻟﻴﺘﻴﻤﺔ
2
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺩﻝ ﻋﻠﻰ ﺍﺷﺘﺍﻁ ﺍﻟﻮﱄ ﰲ ﺍﻟﻨﻜﺎﺡ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﻜﺮﺍﹰ ﺃﻭ ﺛﻴﺒﺎﹰ ،
.ﻭﺍﳊـﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺃﻓﺎﺩ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﺜﻴﺐ ﻻ ﻳﺸﺘﻁ ﻓﻴﻪ ﺍﻟﻮﱄ
ﻭﻟﻜﻦ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺍﻋﺘﻀﺪ ﲝﺪﻳﺚ ﻋﺎﺋﺸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﺎﻝ " :
ﺃﳝﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﺈﻥ
ﺩﺧﻞ ﺎ ﻓﻠﻬﺎ ﺍﳌﻬﺮ ﲟﺎ ﺍﺳﺘـﺤﻞ ﻣﻦ ﻓﺮﺟـﻬﺎ ،ﻓﺈﻥ ﺍﺷﺘـﺠﺮﻭﺍ ﻓﺎﻟﺴﻠـﻄﺎﻥ ﻭﱄ ﻣﻦ ﻻ ﻭﱄ ﻟﻪ " -
)
ﺣﺪﻳﺚ ﺣﺴﻦ 3 ) -ﺍﻟﺮﺍﺟﺢ ﻫﻮ :ﻳﺮﺟﺮﺢ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﺍﺷﺘﺍﻁ ﺍﻟﻮﱄ ،ﻋﻠﻰ ﺍﳊﺪﻳﺚ
.ﺍﻟﺜﺎﱐ
) 4 )
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻺﲨﺎﻉ .
ﻭﻫﺎﺀ ،ﻭﺍﻟﱪ ﺑﺎﻟﱪ ﺭﺑﺎ ﺇﻻ ﻫﺎﺀ ﻭﻫﺎﺀ ،ﻭﺍﻟﺸﻌﲑ ﺑﺎﻟﺸﻌﲑ ﺭﺑﺎ ﺇﻻ ﻫﺎﺀ ﻭﻫﺎﺀ ،ﻭﺍﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮ ﺭﺑﺎ
)
ﺇﻻ ﻫﺎﺀ ﻭﻫﺎﺀ " ) 6ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ :ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻳﻘﻮﻝ " :
ﺍﻟﺬﻫﺐ ﺑﺎﻟﺬﻫﺐ ﻣﺜﻼﹰ
)
) 7
ﲟﺜﻞ ﻭﺍﻟﻮﺭﻕ ﺑﺎﻟﻮﺭﻕ ﻣﺜﻼﹰ ﲟﺜﻞ "
) ( 11
- ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ ) 46 ) .
)(1
- ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 318ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ) ) 26ﰲ ﺍﻟﺜﻴﺐ ،ﺡ ( 2 ) - 2100 .ﺍﻷﻟﺒﺎﱐ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) )
2 / 395ﺡ 1848 .
)(3
- ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 92 .
)(4
- ﺍﻟﺰﺭﻛﺸﻲ :ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 178 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) ( 5 ) - 2 / 1138 ) .ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 74 .
)(6
- ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ ( 7 ) - 74 .ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 74 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..117…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
) 8 )
ﻓﺪﻝ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻭﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺜﲔ ﺍﻵﺧﺮﻳﻦ .
)
ﻳﺘﺟﺮﺢ ﺍﳋﱪ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ﻋﻠﻰ ﺍﳋﱪ ﺍﳌﺨﺎﻟﻒ ﻟﻪ ،ﻷﻥ ﺍﳌـﻮﺍﻓﻖ ﻳﺘﺟﺮـﺢ ﺑﺎﻧﻀﻤـﺎﻡ ﺍﻟﻘﻴﺎﺱ ﺇﻟﻴﻪ .
) 1
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ - -ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﻟﻴﺲ ﻋﻠـﻰ ﺍﳌـﺴﻠﻢ ﰲ ﻋﺒﺪﻩ
) 2 )
ﻭﻻ ﻓﺮﺳﻪ ﺻﺪﻗﺔ "
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ - - ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " …. -ﺍﳋﻴﻞ ﺛﻼﺛﺔ :
ﻫﻲ
ﻟﺮﺟﻞ ﻭﺯﺭ .ﻭﻫﻲ ﻟﺮﺟﻞ ﺳﺘﺮ .ﻭﻫﻲ ﻟﺮﺟﻞ ﺃﺟﺮ .ﻓﺄﻣﺎ ﺍﻟﱵ ﻫﻲ ﻟﻪ ﻭﺯﺭ ،ﻓﺮﺟﻞ ﺭﺑﻄﻬﺎ ﺭﻳﺎﺀ
ﻭﻓﺨﺮﺍﹰ ﻭﻧﻮﺍﺀً ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ .ﻓﻬﻲ ﻟﻪ ﻭﺯﺭ .ﻭﺃﻣﺎ ﺍﻟﱵ ﻫﻲ ﻟﻪ ﺳﺘﺮ .ﻓﺮﺟﻞ ﺭﺑﻄﻬﺎ ﰲ
ﺳـ ﺒﻴﻞ ﺍﷲ ﰒ ﱂ ﻳﻨﺲ ﺣﻖ ﺍﷲ ﰲ ﻇﻬﻮﺭﻫﺎ ﻭ ﻻ ﰲ ﺭﻗﺎ ﺎ .ﻓﻬﻲ ﻟﻪ ﺳﺘﺮ .ﻭﺃﻣﺎ ﺍﻟﱵ ﻫﻲ ﻟﻪ ﺃﺟﺮ .
ﻓﺮﺟـﻞ ﺭﺑﻄﻬـ ﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻷﻫﻞ ﺍﻹﺳﻼﻡ .ﰲ ﻣﺮﺝ ﻭﺭﻭﺿﺔ .ﻓﻤﺎ ﺃﻛﻠﺖ ﻣﻦ ﺫﻟﻚ ﺍﳌﺮﺝ ﺃﻭ
ﺍﻟﺮﻭﺿﺔ ﻣﻦ ﺷﻲﺀ .ﺇﻻ ﻛﺘﺐ ﻟﻪ _ ،ﻋﺪﺩ ﻣﺎ ﺃﻛﻠﺖ _ ﺣﺴﻨﺎﺕ ….. ،ﻭﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ
؟ ﻗﺎﻝ ﻣﺎ ﹸﻧﺰﺃﻝ ﻋﻠﻲ ﰲ ﺮﻓﺎﳊﹸﻤ
ﺍﳊﻤﺮ ﺷﻲﺀ ) … " ( 3ﻧﻮﺍﺀ :ﲟﻌﲎ ﻣﻌﺎﺩﺍﺓ ) ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ 375 ) . :
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ :ﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳋﻴﻞ ﺻﺪﻗﺔ ،ﻭﺩﻝ ﺍﳊﺪﻳﺚ
ﺍﻟﺜـﺎﱐ ﰲ ﻗﻮﻟﻪ - " -ﰒ ﱂ ﻳﻨﺲ ﺣﻖ ﺍﷲ ﰲ ﻇﻬﻮﺭﻫﺎ ﻭ ﻻ ﰲ ﺭﻗﺎ ﺎ " ﻋﻠﻰ ﺃﻥ ﺣﻖ ﺍﷲ ﻫﻮ ﺍﻟﺰﻛﺎﺓ
ﺃﻳﺪﻩ ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﰲ ﺍﳋﻴﻞ ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﻛﻞ ﻓﺮﺱ ﺩﻳﻨـﺎﺭ " -
)
ﺣـﺪﻳﺚ ﺿﻌﻴﻒ 4 ) … -ﻓﻴﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻭﻫﻮ ﻻ ﺯﻛﺎﺓ ﰲ ﺍﳋﻴﻞ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺍﳊﻤﲑ
) 5 )
ﻭﺍﻟﺒﻐـﺎﻝ ﻭﺳـﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ .
)(8
- ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 6 / 25 ) .
)(1
- ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 176 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﻨﺨﻮﻝ ) 540 ) -ﺍﻵﻣﺪﻱ :ﻣﻨﺘﻬﻰ ﺍﻟﺴﻮﻝ ) 356 ) -ﺍﻟﺰﺭﻛﺸﻲ :
ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 179 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 254 ) .
)(2
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 272ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ) ) 46ﻟﻴﺲ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﰲ ﻓﺮﺳﻪ ﺻﺪﻗﺔ ،ﺡ ( 3 ) - 1463 .ﻣﺴﻠﻢ :
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 471ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ) ) 6ﺇﰒ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ،ﺡ 24 - 987 .
)(4
- ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) 4 / 119ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ ﻣﻦ ﺭﺃﻯ ﰲ ﺍﳋﻴﻞ ﺻﺪﻗﺔ ( 5 ) - .ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) ) .
2 / 177
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..118…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﻣﺜﺎﻟﻪ ﺁﺧﺮ :ﻃﻬﺎﺭﺓ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ :ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ
:ﻣـﺮ
ﻌﺬﺑﺎﻥ ،ﻭﻣﺎ ﻳﻌﺬﺑﺎﻥ ﰲ ﻛﺒﲑ ،ﺃﻣﺎ ﺃﺣﺪﳘﺎ ﻤﺎ ﻟﹶﻴﺭﺳﻮﻝ ﺍﷲ - -ﺑﻘ ﱪﻳﻦ ﻓﻘﺎﻝ " :ﺃﻣﺎ ﺇ
)
ﻓﻜـﺎﻥ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ،ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻻ ﻳﺴﺘﱰﻩ ﻋﻦ ﺍﻟﺒﻮﻝ ) ﺃﻭ ﻣﻦ ﺍﻟﺒﻮﻝ ( " ) 6ﺍﳊﺪﻳﺚ
،ﻣﻦ ﻋﻜﻞ ﺃﻭ ﻋﺮﻳﻨﺔ ﻓﺎﺟﺘﻮﻭﺍ ﺍﳌﺪﻳﻨـﺔ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ " :ﻗﺪﻡ ﹸﻧﺃﺎﺱ
ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨﱯ - - ﺎ ،ﻓﺎﻧﻄﻠﻘﻮﺍ ،ﻓﻠﻤﺎ ﺻـﺤﻮﺍ ﺑﻠﻘﺎﺡ ،ﻭﺃﻥ ﻳﺸﺮﺑﻮﺍ ﻣﻦ ﺃﺑﻮﺍﳍﺎ ﻭﺃﻟﺒﺎ
ﻗﺘﻠـﻮﺍ
ﻌﻢ ،ﻓﺠﺎﺀ ﺍﳋﱪ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻓﺒﻌﺚ ﰲ ﺁﺛﺎﺭﻫ ﻢ ،ﻓﻠﻤﺎ ﺭﺍﻋﻲ ﺍﻟﻨﱯ - -ﻭﺍﺳﺘﺎﻗﻮﺍ ﺍﻟﻨ
ﻤﺮﺕ ﺃﻋﻴﻨﻬﻢ ،ﻭﺃﹸﻟﻘﻮﺍ ﰲ ﺍﺭﺗﻔﻊ ﺍﻟﻨﻬﺎﺭ ﺟﻲﺀ ﻢ ،ﻓ ﺄﻣﺮ ﻓﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ،ﻭﺳ
)
:ﻳﺴﻘﻮﻥ 1 ) " ،ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ ﺍﳊﺮﺓ ،ﻳﺴﺘـﺴﻘﻮﻥ ﻓﻼ
ﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﺟﺮﺘﻨﺎﺏ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻮﻝ ،ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺑﻮﻝ ﺍﻹﺑﻞ
ﻓﺄﺧﺬ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺑﺎﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻭﺣﺮﻡ ﺑﻮﻝ ﺍﻹﺑﻞ ﻷﻥ ﺫﻟﻚ ﻣﻮﺍﻓﻖ ﻟﻠﻘﻴﺎﺱ ،ﻭﻟﻜﻦ ﺍﻟـﺮﺍﺟﺮﺢ ﰲ
) 2 )
ﻫـﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﻳﻮﺳﻒ ﺃﻥ ﺍﻟﺒﻮﻝ ﳏﺮﻡ ﻭﻟﻜﻨﻪ ﳚﻮﺯ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘﺪﺍﻭﻱ .
.ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻋﻤﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ
ﻳﺘﺟﺮﺢ ﺃﺣﺪ ﺍﳋﱪ ﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻋﻤﻞ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ ،ﺃﻭ ﳌﻮﺍﻓﻘﺘﻪ ﻋﻤﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺃﻭ ﻣﻮﺍﻓﻘﺘـﻪ
ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ؛ ﻷﻥ ﺍﳌﺪﻳﻨﺔ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻭﻣﻬﺒﻂ ﺍﻟﻮﺣﻲ ﻓﻴﻜﻮﻧﻮﻥ ﺃﻋﻠﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ
) 3 )
ﻭﺍﻟﻨﺎﺳـﺦ ﻭﺍﳌﻨﺴﻮﺥ ،ﺃﻭ ﳌﻮﺍﻓﻘﺘﻪ .
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ - - ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - - ﻗﺎﻝ " :ﺗﻮﺿﺆﻭﺍ ﳑﺎ
ﻣﺴﺖ
)
ﺍﻟﻨﺎﺭ " ) 4ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ " -
-ﺃﻛﻞ ﻛﺘﻒ
) 5 )
ﺷﺎﺓ ،ﰒ ﺻﻠﻰ ﻭﱂ ﻳﺘﻮﺿﺄ "
)(6
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 163ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ) ) 34ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﳒﺎﺳﺔ ﺍﻟﺒﻮﻝ ﻭﻭﺟﺮﻮﺏ ﺍﻻﺳﺘﱪﺍﺀ ﻣﻨﻪ ،ﺡ - 292 .
( 1 ) - 111ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 59ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ ،ﺑﺎﺏ ) ) 70ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻐﻨﻢ ،ﺡ 233 .
)(2
- ﺍﻟﻨﻮﻭﻱ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) 1 / 336 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 242 ) .
)(3
- ﺍﻟﻔﺮﺍﺀ :ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ) 2 / 178 ) -ﺍﻟﺒﺎﺟﺮﻲ :ﺍﻹﺷﺎﺭﺓ ) 425 ) -ﺍﻟﻐﺰﺍﱄ :ﺍﳌﺴﺘﺼﻔﻰ ) 4 / 169 ) -ﺍﻟﺰﺭﻛﺸﻲ :
ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ) 6 / 179 ) -ﺍﻟﺸﻮﻛﺎﱐ :ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ) 2 / 1139 ) -ﺍﻟﻠﻜﻨﻮﻱ :ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ) 2 / 254 ) .
)(4
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 184ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 23ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ ،ﺡ 90 - 352 .
)(5
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 184ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﺑﺎﺏ ) ) 24ﻧﺴﺦ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ ،ﺡ 91 - 354 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..119…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ :ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺩﻝ ﻋﻠﻰ ﻭﺟﺮﻮﺏ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ ،
ﻭﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺩﻝ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﺮﻮﺏ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ ،ﻓﻴﺘﺟﺮﺢ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﳌﻮﺍﻓﻘﺘﻪ
ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ ،ﻭﻳﻘﻮﻝ ﺍﻟﺘﻣﺬﻱ :ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ-
) 6 )
-ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ
ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﳊﺪﻳﺚ ﺁﺧﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ 3. - . -ﺗﺮﺟﻴﺢ ﺃﺣﺪ .2
.ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻺﲨﺎﻉ
ﻭﻫﻮ ﺑﻌﻨﻮﺍﻥ
:ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ
.ﺃﺛﺮ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻔﻘﻬﻴﺔ
ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺩﺭﺍﺳﺔ ﻃﺮﻕ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﻣﻦ ﻧﺴﺦﹴ ،ﻭﲨﻊﹴ ،ﻭﺗـﺮﺟﺮﻴﺢﹴ ،ﻭﺗﻌـﺎﺩﻝﹴ ﰲ
ﺍﻟﻔﺼﻠﲔ ﺍﻟﺴﺎﺑﻘﲔ ،ﻧﻨﺘﻘﻞ ﺍ ﻵﻥ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻵﺛﺎﺭ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻔﻘﻬﻴﺔ ،ﻭﻗﺪ ﺁﺛﺮﺕ ﺍﻧﺘﻘﺎﺀ
.ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻣﻌﺎﺻﺮﺓ ،ﻧﻈﺮﺍﹰ ﻷﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻘﺪﳝﺔ ﻗﺪ ﺗﻮﺳﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺩﺭﺍﺳﺘﻬﺎ
ﻭﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﻓﺈﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﻋﻤﻮﻡ ﺍﻷﺩﻟﺔ ﻟﻴﺲ ﻓﻴﻬـﺎ ﻧـﺼﻮﺹ ﳏـﺪﺩﺓ .
:ﻭﻗﺴﻤﺖ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﱃ ﻣﺒﺤﺜﲔ
:ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ
:ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
ﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﳌﻬﻤﺔ ،ﻓﻬﻮ ﻳﻴﺴﺮ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨـﺎﺱ ﺍﳌـﺼﺎﺋﺐ ﺃﻭ
ﲢﻞ ﻢ ،ﻭﻫﻮ ﺃﻣﺮ ﻣﺸﺮﻭﻉ ﺿﻤﻦ ﺿﻮﺍﺑﻂ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻔﺌﺔ ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﱵ
ﳜﺘﻠﻒ ﺣﻜﻤﻪ ﺑﺎﺧﺘﻼﻑ ﺻﻮﺭﺗﻪ ،ﻓﻤﻦ ﺻﻮﺭﻩ ﺍﳌﻨﺘﻬﺰﺓ ﺍﳌﺘﺑﺼﺔ ﺑﺎﻟﺸﻌﻮﺏ ﺍﻟﺪﻭﺍﺋﺮ ،ﻓﻬﻮ ﺣﻴﻨﺌﺬ
ﻣﺎ ﻫـﻮ ﺟﺮـﺎﺋﺰ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻣﻦ ﺻﻮﺭﻩ ﻣﻦ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺟﺮﻮﺍﺯﻩ ،ﻓﻘﺪ ﺫﻛﺮﺕ ﺍﻟﺼﻮﺭ
ﺍﳉـﺎﺋﺰﺓ ،ﻭﺍﻟـﺼﻮﺭ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻣﻊ ﺫﻛﺮ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ،ﻭﺃﺩﻟﺔ ﻛﻞ ﻓﺮﻳﻖ ،ﻭﺫﻛﺮﺕ ﻭﺟﺮﻪ
.ﺍﻟﺘﻌﺎﺭﺽ ﻭ ﺍﻟﺘﺟﺮﻴﺢ
:ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻋﺮﻓﺖ ﺍﻟﺘﺄﻣﲔ ﻟﻐﺔﹰ ،ﻭﺍﺻﻄﻼﺣﺎﹰ ﺃﻭﻻﹰ :ﺗﻌﺮﻳﻒ ﺍﻟﺘﺄﻣﲔ ﻟﻐﺔﹰ
) 1 )
ﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻧﺔ ﻭﻫﻲ ﺿﺪ ﺍﳋﻴﺎﻧﺔ ﻭ ﻣﻌﻨﺎﻫﺎ ﺳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻨﻔﺲ .
ﻌﻨ ) ( 2
ﻮﻥ
ﻦ ﺩﺧﻠﻬﺎ ﻛﺎﻥ ﺁﻣﻨﺎﹰ ،ﻓﻠﻤﺎﺎ ﻛﺎﻧﺖ ﺁﻣﻨﺔ ﻣﻄﻤﺌﻨﺔ ﻣﺴﺘﻘﺮﺓ ﻭﻣﻫﺬﺍ ﻣﺜﻞ ﺃﺭﻳﺪ ﺑﻪ ﺃﻫﻞ ﻣﻜﺔ ﻓﺈ
) 3 )
ﺟﺮﺤﺪﺕ ﺁﻻﺀ ﺍﷲ ﺃﺫﺍﻗﻬﻢ ﺍﷲ ﻟﺒﺎﺱ ﺍﳉﻮﻉ ﻭﺍﳋﻮﻑ.
ﺒﻞ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ،ﻭﻫﻮ ﺍﳌـﺴﺘﺄﻣﻦ ،ﺃﺩﺍﺀ ﻭﺍﻟﺘﺄﻣﲔ ﻋﻘﺪ ﻳﻠﺘﺰﻡ ﺃﺣﺪ ﻃﺮﻓﻴﻪ ،ﻭﻫﻮ ﺍﳌﹸﺆﻣﻦ ،ﻗ
) 4 )
ﻣـﺎ ﻳﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﲢﻘﻴﻖ ﺷﺮﻁ ﺃﻭ ﺣﻠﻮﻝ ﺃﺟﺮﻞ ﰲ ﻧﻈﲑ ﻣﻘﺎﺑﻞ ﻧﻘﺪﻱ ﻣﻌﻠﻮﻡ .
ﻋﺮﻓﻪ ﺍﻷﺳﺘﺎﺫ ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎ ﺑﺄﻧﻪ ﻫﻮ " :ﻧﻈﺎﻡ ﺗﻌﺎﻗﺪﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﳌﻌﺎﻭﺿـﺔ ،ﻏﺎﻳﺘـﻪ
ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﺮﻣﻴﻢ ﺃﺿﺮﺍﺭ ﺍﳌﺨﺎﻃﺮ ﺍﻟﻄﺎﺭﺋﺔ ﺑﻮﺍﺳﻄﺔ ﻫﻴﺌﺎﺕ ﻣﻨﻈﻤﺔ ﺗﺰﺍﻭﻝ ﻋﻘﻮﺩﻩ ﺑﺼﻮﺭﺓ ﻓﻨﻴﺔ
) 5 )
ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺲ ﻭﻗﻮﺍﻋﺪ ﺇﺣﺼﺎﺋﻴﺔ "
ﺎﻭﻳﻌﻠﻖ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﻣﻮﻟﻮﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻗﺎﺋﻼﹰ :ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻟﺰﺭﻗﺎ ﺣﺪﺩ ﻏﺎﻳﺔ ﺍﻟﺘﺄﻣﲔ ﺑﺄ
ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﺮﻣﻴﻢ ﺃﺿﺮﺍﺭ ﺍﳌﺨﺎﻃﺮ ﺍﻟﻄﺎﺭﺋﺔ ،ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻗﺪ ﺗﻜﻮﻥ ﻟﻠﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ ،ﻭﺍﻟﺘﺄﻣﲔ
ﺍﻟﺘﻌﺎﻭﱐ ،ﺃﻣﺎ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺍﻟﺴﺎ ﺋﺪ ﺍﻟﻴﻮﻡ ﻓﺈﻥ ﻏﺎﻳﺘﻪ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺪﻯ ﺍﻟﺸ ﺮﻛﺎﺕ ﺍﻟﱵ ﺗﺘﻌﺎﻃﺎﻩ
) 6 )
ﺇﳕﺎ ﻫﻲ ﺍﻟﺮﺑﺢ ،ﺃﻣﺎ ﻓﻜﺮﺓ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻼ ﺗﻄﺮﺡ ﺇﻻ ﻣﻦ ﻗﺒﻴﻞ ﳏﺎﻭﻟﺔ ﺇﻗﻨﺎﻉ ﺍﳉﻤﺎﻫﲑ .
:ﻗﺴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺣﻴﺚ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﻪ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻲ
)(1
- ﺍﺑﻦ ﺯﻛﺮﻳﺎ :ﻣﻌ ﺠﻢ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻠﻐﺔ ) 83 ) -ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) ( 2 ) - 1060 ) .ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ :ﺍﻵﻳﺔ ) ) .
112
)(3
- ﺍﺑﻦ ﻛﺜﲑ :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ) ( 4 ) - 2 / 589 ) .ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 48 ) .
)(5
- ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 100 ) -ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) ( 6 ) - 12 ) .ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ
ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) 12 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..124…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ :ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺪﻭﻟﺔ ﳌﺼﻠﺤﺔ ﺍﳌﻮﻇﻔﲔ ﻭﺍﻟﻌﻤﺎﻝ ،
ﻓﺘﺆﻣﻨﻬﻢ ﻣـﻦ ﺇﺻﺎﺑﺔ ﺍﳌﺮﺽ ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﺸ ﻴﺨﻮﺧﺔ ﻭﻳﺴﻬﻢ ﰲ ﺣﺼﻴﻠﺘﻪ ﺍﳌﻮﻇﻔﻮ ﻥ ﻭﺍﻟﻌﻤﺎﻝ
ﻭﺃﺻﺤﺎﺏ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺪﻭﻟﺔ ،ﻭﻻ ﺗﻘﺼﺪ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﲢﻘﻴﻖ ﺍﻷﺭﺑﺎﺡ ،ﻭﻫﻮ ﻳﺸﺘﻤﻞ
) 1 )
ﻋﻠﻰ ﺍﻟﺼﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ :
ﻭﻫﻮ ﺃﻥ ﲡﻌﻞ ﺍﻟﺪﻭﻟﺔ ﻟﻠﻤﻮﻇﻒ ﻣﺮﺗﺒﺎﹰ ﺷﻬﺮﻳﺎﹰ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﺳﻦ ﻣﻌﻴﻨﺔ ﺗﺼﻞ ﺇﱃ ﲬﺴﺔ ﻭﲬﺴﲔ ﺳـﻨﺔ
ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ،ﺃﻭ ﺑﻌﺪ ﻣﻜﻮﺛﻪ ﰲ ﺍﻟﻮﻇﻴﻔﺔ ﻣﺪﺓ ﻣﻌﻴﻨﺔ ﺗﺼﻞ ﺇﱃ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻣﻘﺎﺑﻞ ﺍﻗﺘﻄﺎﻉ
.ﺟﺮﺰﺀ ﻣﻦ ﺭﺍﺗﺒﻪ ﺍﻟﺸﻬﺮﻱ
ﻭﻫﻮ ﺃﻥ ﲡﻌﻞ ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻬﺎ ﻛﻤﺆﺳﺴﺔ ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺮﺘﻤـﺎﻋﻲ ،ﺃﻭ ﺍﳍﻴﺌـﺔ ﺍﻟﻌﺎﻣـﺔ
ﻟﻠﺘﺄﻣﻴﻨﺎﺕ ﺍﻻﺟﺮﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﻮﻇﻒ ﻭﺍﻟﻌﺎﻣﻞ ﺍﳌﺸﺘﻙ ﰲ ﺍﳌﺆ ﺳﺴﺔ ﺗﻌﻮﻳﻀﺎﺕ ﰲ ﺣﺎﻟﺔ ﺍﻹﺻﺎﺑﺔ
ﺑـﺎﳌﺮﺽ ،ﺃﻭ ﺍﻟﻌﺠﺰ ،ﺃﻭ ﺍﻟﺸﻴﺨﻮﺧﺔ ،ﻣﻘﺎﺑﻞ ﺍﻗﺘﻄﺎﻉ ﺟﺮﺰﺀ ﻣﻦ ﺭﺍﺗﺒﻪ ﺍﻟﺸﻬﺮﻱ ﻳﺼﻞ ﺇﱃ ) ) %
5ﻭﺗﺪﻓﻊ ﺍﳌﺆﺳﺴﺔ ﺍﻟﱵ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ) 10 % ) .
ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﺄﻣﲔ ﺍﻟﺼﺤﻲ :ﻭﻫﻮ ﺃﻥ ﺗﺘﻜﻔﻞ ﺍﻟﺪﻭﻟﺔ ﺑﺘﻘﺪﱘ ﺍﻟﻌﻼﺝ ﺍﻟﻼﺯﻡ ﳌﻦ ﻳﺼﺎﺏ
)
ﲟﺮﺽ ﻣـﺎ ﻣﻘﺎﺑﻞ ﻗﺴﻂ ﺷﻬﺮﻱ ﻳﺪﻓﻌﻪ ﺍﻟﻔﺮﺩ 2 ) .ﺣﻜﻢ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ
ﲜﻤﻴﻊ ﺻﻮﺭﻩ ﺍﻟﺴﺎﺑﻘﺔ ﺟﺮﺎﺋﺰ ﺷﺮﻋﺎﹰ ﺑﻼ ﺧﻼﻑ ؛ ﻷﻧﻪ ﻳﻨﺴﺠﻢ ﻣﻊ
)
ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺮﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﱪﻉ 3 ) .ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ :ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﺑﻪ ﺍﳉﻤﻌﻴﺎﺕ ﺍﳋﲑﻳﺔ ﻭﺍﻟﺘﻌﺎﻭﻧﻴـﺔ ﻟﺘـﺄﻣﲔ ﺣﺎﺟﺮـﺎﺕ
ﺍﳌﻨﺘﺴﺒﲔ ﺇﻟﻴﻬﺎ ،ﻓﻴﺘﻔﻖ ﺃﻋ ﻀﺎﺀ ﻛﻞ ﲨﻌﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺗﻌﻮﻳﺾ ﻣﻦ ﻳﺘﻝ ﺑﻪ ﺧﻄﺮ ﻣﺎ ،ﻭﻳﺪﻓﻊ
ﻛـ ﻞ ﻋﻀﻮ ﻣﺒﻠﻐﺎﹰ ﻣﻌﻴﻨﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﱪﻉ ﻭﺍﳌﺆﺍﺯﺭﺓ ﻭﺭﺃﺏ ﺍﻟﺼﺪﻉ ﺍﻟﺬﻱ ﻳﺘﻝ ﺑﺒﻌﺾ
) 4 )
ﺍﻷﻓﺮﺍﺩ ،ﻭﺻﻮﺭ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ :
ﻳﺘﺪﺍﻋﻰ ﺃﻫﻞ ﺍﳋﲑ ﻣﻦ ﺑﻠﺪﺓ ﻣﺎ ﺇﱃ ﺗﻜﻮﻳﻦ ﲨﻌﻴﺔ ﺧﲑﻳﺔ ﺑﺎﺳﻢ ﺑﻠﺪ ﻢ ﻭﻳ ﻀﻌﻮﻥ ﻧﻈﺎﻣﺎﹰ ﳍﺎ ﻭﻳﺮﺗﺒـﻮﻥ
ﻋﻠﻰ ﻛﻞ ﻣﺸﺘﻙ ﻣﺒﻠﻐﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ،ﻳﻮﺿﻊ ﰲ ﺻﻨﺪﻭﻕ ﺍﻟﻄﻮﺍﺭﺉ ،ﻳﺼﺮﻑ ﻣﻨﻪ ﳌﻦ ﺃﺻـﻴﺐ ﲞﻄـﺮ
.ﻣـﺎ ﻛﺤﺎﺩﺙ ﺳﻴﺎﺭﺓ ،ﺃﻭ ﻭﻓﺎﺓ ﻣﻌﻴﻞ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ
)(4
)(1
)(2
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 102 ) -ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ ) - 555 ) .
)(3
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) - 102 ) .
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 103 ) -ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ ) 555 ) .
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 104 ) -ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ ) 555 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..125…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻳﻘﻮﻡ ﺍﻷﻋﻀﺎﺀ ﰲ ﻣﺆﺳﺴﺔ ﻣﺎ ﺑﺈﻧﺸﺎﺀ ﺻﻨﺪﻭﻕ ﻟﻠﻄﻮﺍﺭ ﺉ ﻳﺴﻬﻢ ﻓﻴﻪ ﻛﻞ ﻣﻮﻇﻒ ﲟﺒﻠـﻎ ﻣﻌـﲔ ،
.ﻭﻳﻌﻄﻰ ﻣﻨﻪ ﺍﶈﺘﺎﺝ ﺍﻟﺬﻱ ﺗﺘﻝ ﺑﻪ ﻣﺼﻴﺒﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻘﺮﺽ ﻭﺍﻟﺘﻜﺎﻓﻞ
ﺣﻜﻢ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻣﲔ ﺟﺮﺎﺋﺰ ﺷﺮﻋﺎﹰ ﺑﻼ ﺧﻼﻑ ؛ ﻷﻧﻪ ﺗﻌﺎﻭﻥ ﳏـﺾ
)
) 1
ﻋﻠـﻰ ﲣﻔﻴﻒ ﺍﻟﻜﻮﺍﺭﺙ .
ﻦ ﻟﻪ ﺃﻭ ﺍﳌﺴﺘﻔﻴﺪ ﺍﻟﺬﻱ ﺍﺷﺘﻁ ﺍﻟﺘـﺄﻣﲔ ﻦ ) ﺍﻟﺸ ﺮﻛﺔ ( ﺃﻥ ﻳﺆﺩﻱ ﺇﱃ ﺍﳌﺆﻣﻫﻮ ﻋﻘﺪ ﻳﻠﺘﺰﻡ ﺑﻪ ﺍﳌﺆﻣ
ﻟﺼﺎﳊﻪ ﻣﺒﻠﻐﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ﺃﻭ ﺇﻳﺮﺍﺩﺍﹰ ﻣﺮﺗﺒﺎﹰ ﺃﻭ ﺃﻱ ﻋﻮﺽ ﻣﺎﱄ ﺁﺧﺮ ﰲ ﺣﺎﻟﺔ ﻭﻗﻮﻉ ﺍﳊﺎﺩﺙ ﺍﳌﺆﻣﻦ ﺿﺪﻩ ،ﺃﻭ
ﻦ ﻟﻪ ﻟﻠﻤﺆﻣﲢﻘﻖ ﺍﳋﻄﺮ ﺍﳌﺒﲔ ﰲ ﺍﻟﻌﻘﺪ ،ﻭﺫﻟﻚ ﻣﻘﺎﺑﻞ ﻣﺒﻠﻎ ﳏﺪﺩ ﺃﻭ ﺃﻗﺴﺎﻁ ﺩﻭﺭﻳﺔ ﻳﺆﺩﻳﻬﺎ ﺍﳌﺆﻣ
)
) 2
ﻦ.
ﺍﳌﻌﺎﺻﺮﺓ ﺍﳌﺆﻣ - .ﻦ :ﻭﻫﻮ ﺍﻟﺬﻱ ﳝﺜﻞ ﻫﻴﺌﺔ ﺍﻟﺘﺄﻣﲔ ﻛﺸﺮﻛﺎﺕ ﺍﻟﺘﺄﻣﲔ
ﺍﳌﺆﻣ ﺍﳌﺆﻣ - .ﻦﻦ ﻟﻪ ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﳌﺴﺘﺄﻣﻦ :ﻭﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻟﺘﻌﺎﻗﺪ ﻣﻊ
ﺍﳌﺆﻣ - ﻦ ﻟﻪ ،ﻭﻳﺘﻤﺜﻞ ﺫﻟﻚ ﰲ ﻦ ) ﺷﺮﻛﺔ ﺍﻟﺘﺄﻣﲔ ( ﻭﺍﳌﺆﻣ ﺍﻟﺘﺮﺍﺿﻲ ﺑﲔ ﺍﻟﻄﺮﻓﲔ :
ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﹶﺒﻮﻝ ﺍﻟﺼﺎﺩﺭ ﻣﻨﻬﻤﺎ ﻹﻧﺸﺎﺀ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﳑﺎ ﻳﻀﻔﻲ ﺻﻮﺭﺓ ﻗﺎﻧﻮﻧﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ
.ﺗﻠﺰﻡ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﺑﺘﻨﻔﻴـﺬ ﺍﻻﺗﻔﺎﻕ ﰲ ﺣﺎﻝ ﺗﻮﺍﻓﺮ ﺷﺮﻭﻃﻪ
ﺍﳌﺆﻣ - ﻦ ﻟﻪ ﺍﳌﺴﺘﻔﻴﺪ ﻟﻴﺴﺘﻔﻴﺪ ﻣﻦ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﻛﺎﻻﺑﻦ ﺃﻭ ﺍﻟﺰﻭﺟﺮﺔﺍﳌﺴﺘﻔﻴﺪ :ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻴﻨﻪ
.
- ﺍﳋﻄﺮ :ﻭﻫﻮ ﺍﳊﺎﺩﺙ ﺍﻻﺣﺘﻤﺎﱄ ﺍﳌﺆﻣﻦ ﻣﻨﻪ ﻭﺍﳌﺒﲔ ﰲ ﺍﻟﻌﻘﺪ :ﻛﺎﳊﺮﻕ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺣﻮﺍﺩﺙ
ﺍﻟﻄﺮﻕ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻻ ﻳﻘﺘﺼﺮ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﻣﺎ ﻳﻜﺮﻩ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﻳﺸﻤﻞ ﻣﺎ ﳛﺐ ﻣﺜﻞ ﺣﻮﺍﺩﺙ
.ﺍﺣﺘﻤﺎﻟﻴﺔ ﺍﻟﺰﻭﺍﺝ ﻭﺇﳒﺎﺏ ﺍﻷﻭﻻﺩ
)(1
ﻣﻦ ﺍﻷﺿﺮﺍﺭ ﻭﺍﳋﺴﺎﺋﺮ ﺍﻟﱵ ﺗﻠﺤﻘﻬﺎ :ﻛﺎﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﶈﻞ ﺍﻟﺘﺠﺎﺭﻱ ﻣﻦ ﺍﳊﺮﻳﻖ ،ﻭﺍﻟﺒﻀﺎﺋﻊ ﻣﻦ
ﺍﻟﻐﺮﻕ ،ﻭﺍﻟﻨﻘﻮﺩ ﺍﻟﱵ ﻳﻘﺒﻀﻬﺎ ﺍﻟﺼﺮﺍﻑ ﻣﻦ ﺍﻟﺴﺮﻗﺔ ،ﻭﺍﳌﺎﺷﻴﺔ ﻣﻦ ﺍﳌﻮﺕ ،ﻭﺍﳌﺰﺭﻭﻋﺎﺕ ﻣﻦ
.ﺍﻟﺘﻠﻒ ﻭﻏﲑ ﺫﻟﻚ
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ :ﻭﻫﻮ ﻋﻘﺪ ﻳﺘﻌﻬﺪ ﺍﳌﺆﻣﻦ ﲟﻘﺘﻀﺎﻩ ﺩﻓﻊ ﻣﺒﻠﻐﺎﹰ ﻣﻦ ﺍﳌﺎﻝ
.ﻟﻠﻤﺆﻣﻦ ﻟـﻪ ﻋﻨﺪ ﺑﻘﺎﺀﻩ ﺣﻴﺎﹰ ﺑﻌﺪ ﻣﺪﺓ ﻣﻌﻴﻨﺔ ،ﺃﻭ ﻋﻨﺪ ﻣﻮﺗﻪ ﻓﻴﺪﻓﻊ ﺍﳌﺎﻝ ﻟﻮﺭﺛﺘﻪ
ﺍﻟﻘﺴ ﻢ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺍﻹﺻﺎﺑﺎﺕ ) ﺍﳊﻮﺍﺩﺙ ( :ﻭﻫﻮ ﻋﻘﺪ ﺗﻠﺘﺰﻡ ﺍﻟﺸﺮﻛﺔ ﲟﻘﺘﻀﺎﻩ ﺑﺪﻓﻊ
ﻣﺒﻠﻎ ﻣﻦ ﺍﳌﺎﻝ ﻋﻨﺪ ﻭﻗﻮﻉ ﺍﻹﺻﺎﺑﺔ ﺍﳌﺆﻣﻦ ﻣﻨﻬﺎ :ﻛﺪﻓﻊ ﻣﺒﻠﻎ ﻣﻦ ﺍﳌﺎﻝ ﻟﻠﻌﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺼﺎﺏ ﺑﻌﺠﺰ
ﻦ ﻟﻪ ﻗﺴﻄﺎﹰ ﺩﺍﺋﻢ ،ﺃﻭ ﺩﻓـﻊ ﻣﺼﺎﺭﻳﻒ ﺍﻟﻌﻼﺝ ﻋﻨﺪ ﺣﺪﻭﺙ ﺍﻹﺻﺎﺑﺔ ،ﻣﻘﺎﺑﻞ ﺃﻥ ﻳﺪﻓﻊ ﺍﳌﺆﻣ
.ﺷﻬﺮﻳﺎﹰ
ﻭﻫﻮ ﺗﺄﻣﲔ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ ﻣﻦ ﺍﻷﺿﺮﺍﺭ ﺍﻟﱵ ﺗﺼﻴﺒﻪ ﰲ ﻣﺎﻟﻪ ﻧﺘﻴﺠﺔ ﳊﻮﻕ ﺿﺮﺭ ﺑﺎﻟﻐﲑ :ﻣﺜﻞ
.ﺗﺄﻣﲔ ﺻﺎﺣﺐ ﺍﻟﺴﻴﺎﺭﺓ ﻋﻦ ﻣﺴﺌﻮﻟﻴﺘﻪ ﲡﺎﻩ ﺍﻟﻐﲑ ﻋﻤﺎ ﲢﺪﺛﻪ ﺳﻴﺎﺭﺗﻪ ﻣﻦ ﺃﺿﺮﺍﺭ ﺑﺎﻵﺧﺮﻳﻦ
:ﺣﻜﻢ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ
.ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻜﻢ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻓﻤﻨﻬﻢ ﻣﻦ ﳚﻴﺰ ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﺮﻡ ﻫﺬﺍ ﺍﻟﻌﻘﺪ
ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ :ﺫﻫﺐ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ ﻣﻔـﱵ
ﺍﻟـﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺳﺎﺑﻘﺎﹰ ،ﺍﻟﻌﻼﻣﺔ ﺃﲪﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺴﻴﲏ ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﻭﳎﻤﻊ ﺍﻟﻔﻘﻪ
) 1 )
ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﻣﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ،ﺇﱃ ﻋﺪﻡ ﺟﺮﻮﺍﺯ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ .
ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ :ﺫﻫﺐ ﻓﺮﻳﻖ ﺁﺧﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺇﱃ ﺻﺤﺔ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻭﻣـﻦ
ﻫـﺆﻻﺀ
ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺧﻼﻑ ،ﻭﺍﻟ ﺸ ﻴﺦ ﻋﻠﻲ ﺍﳋﻔﻴﻒ ،ﻭﺍﻷﺳﺘﺎﺫ ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎﺀ ،ﻭﺍﻟﺸﻴﺦ
)
:ﻧﺼﺮ ﻓﺮﻳﺪ ﻭﺍﺻﻞ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺳﺎﺑﻘﺎﹰ 2 ) .ﻭﻛﻞ ﻓﺮﻳﻖ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺭﺃﻳﻪ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ
)
ﺃﻭﻻﹰ :ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ) ﺍﳌﺎﻧﻌﲔ ( :ﺃﻭﻻﹰ :ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﻘﻤﺎﺭ ﻭﺍﳌﻴﺴﺮ ) 3ﻭﻗـﺪ ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻘﻤﺎﺭ ﻭﺍﳌﻴﺴﺮ ﰲ ﻗﻮﻟﻪ
ﺴﺮﻴﺍﻟﹾﻤﻭ ﺮﻤﺎ ﺍﻟﹾﺨﻧﻤﻮﺍﹾ ﺇﹺﻨﺁﻣ ﻳﻦﺎ ﺍﻟﱠﺬﻬﻳﺎ ﺃﹶﻳ : ﺗﻌﺎﱃ
ﺍﻷﻧﺼﻭ ِ
ﺎﺏَ
ﺍﻷﺯ ﻭ ﻠﱠﻜﹸﻢﻟﹶﻌ ﻮﻩﻨﹺﺒﺘﻓﹶﺎﺟ ﻄﹶﺎﻥﻴﻞﹺ ﺍﻟﺸﻤﻋ ﻦﻣ ﺲﺭﹺﺟ ﻻﹶﻡَ
ﻮﻥﹶ ) ( 4ﺤﺗﻔﹾﻠ
(1
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 116 ) -ﺍﺑﻦ ﺍﳋﻮﺍﺟﺮﺔ :ﻗﺮﺍﺭﺍﺕ ﻭﺗﻮﺻﻴﺎﺕ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ) 20 ) .
)
(2 ( ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 123 ) - ، 122ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) 22 ) -ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ
)
( 554
)(3
- ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 120 ) -ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) 68 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..127…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﻌﻘﺪ ﺍﻟﺘﺄﻣﲔ ﻳ ﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﻴﺴﺮ ﻷﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺴﺘﺄﻣﻦ ﻭﻻ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻌﺮﻑ ﺇﻥ ﻛﺎ ﻥ
ﺳﻴﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻌﻮﺽ ﺃﻭ ﻻ ؛ ﻓﺈﻥ ﲢﺼﻴﻞ ﺍﻟﻌﻮﺽ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﳋﻄﺮ ،ﻭﺍﻟﻘﻤﺎﺭ
)
ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻠﻌﺐ 1 ) .ﺛﺎﻧﻴﺎﹰ :ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﻳﺘﻀﻤﻦ ﺍﻟﺮﺑﺎ ﺑﻨﻮﻋﻴﻪ ) :ﺭﺑﺎ ﺍﻟﻔﻀﻞ ،ﻭﺭﺑﺎ
ﺍﻟﻨﺴﻴﺌ ( ﻭﺍﻟﺮﺑﺎ ﳏﺮﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﺣﻞ ﺍﷲ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ) ( 2؛ ﻭﺣﻘﻴﻘﺔ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ
ﺍﻟﺘﺠﺎﺭﻱ ﻫﻲ ﺑﻴﻊ ﻧﻘﺪ ﺑﻨﻘﺪ ،ﺣﻴـﺚ ﻳﺘﻔﻖ ﺍﳌﺴﺘﺄﻣﻦ ﻣﻊ ﺷﺮﻛﺔ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺃﻥ ﻳﺪﻓﻊ ﻗﺴﻂ ﺍﻟﺘﺄﻣﲔ
ﻣﻘﺎﺑﻞ ﺃﻥ ﻳﺄﺧﺬ ﻣﺒﻠﻎ ﺍﻟﺘﺄﻣﲔ ﻋﻨﺪ ﺣـﺪﻭﺙ ﺍﳋﻄﺮ ،ﻭﺍﳌﺒﻠﻎ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ ﺍﳌﺴﺘﺄﻣﻦ ﺑﻌﺪ ﺃﺟﺮﻞ
ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻭﻳﺎﹰ ﳌﺎ ﺩﻓﻌﻪ ،ﺃﻭ ﻣﺘﻔﺎﺿﻼﹰ ،ﻓـﺈﻥ ﻛﺎﻥ ﻣﺴﺎﻭﻳﺎﹰ ﻭﺃﺧﺬﻩ ﺑﻌﺪ ﺃﺟﺮﻞ ﻛﺎﻥ ﺭﺑﺎ
ﻧﺴﻴ ﺌﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻔﺎﺿﻼﹰ ﻭﺃﺧﺬﻩ ﺑﻌﺪ ﺃﺟﺮﻞ ﻛﺎﻥ ﺭﺑـﺎ ﻓـﻀﻞ ﻭﺭﺑﺎ ﻧﺴﻴﺌﺔ .ﻭﻫﺬﺍ ﺍﻟﺮﺑﺎ ﻳﻔﺴﺪ
) 3 )
ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ .
ﻰ : " ﻓﻌﻘﺪ ﺍﻟﺘﺄﻣﲔ ﻋﻘﺪ ﻣﻌﺎﻭﺿﺔ ﻭﺍﻟﻐﺮﺭ ﻳﻔﺴﺪ ﻋﻘﻮﺩ ﺍﳌﻌﺎﻭﺿﺎﺕ ،ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ
)
ﺭﺳﻮﻝ ﺍﷲ - -ﻋﻦ ﺑﻴﻊ ﺍﳊﺼﺎﺓ ،ﻭﻋﻦ ﺑﻴﻊ ﺍﻟﻐﺮﺭ " ) 4ﻭﺍﻟﻐﺮﺭ ﺍﳌﻮﺟﺮﻮﺩ ﰲ ﻋﻘـﺪ ﺍﻟﺘـﺄﻣﲔ
ﺍﻟﺘﺠﺎﺭﻱ ﻏﺮﺭ ﻛﺒﲑ ﻓﺎﺣﺶ ؛ ﻷﻧﻪ ﻳﺘﻌﻠﻖ ﲝﺼﻮﻝ ﺍﻟﻌﻮﺿﲔ ﻭﻣﻘﺪﺍﺭ ﳘﺎ ،ﻭﲨﻴﻊ ﻋﻘﻮﺩ ﺍﻟﺘﺄﻣﲔ
ﺍﻟﺘﺠـﺎﺭﻱ ﺗﺘﻀﻤﻦ ﺍﻟﻐﺮﺭ ؛ ﻷﻥ ﻣﺒﻠﻎ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺬﻱ ﻭﻗﻊ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ ﻗﺪ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﳌﺴﺘﺄﻣﻦ ،
ﻭﻗﺪ ﻻ ﳛﺼﻞ ﻋﻠﻴﻪ ؛ ﻷﻥ ﺣﺼﻮﻟﻪ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍ ﳋﻄﺮ ﺍﳌﺆﻣﻦ ﻣﻨﻪ ،ﻭﻫﻮ ﻗﺪ ﻳﻘﻊ ﻭﻗﺪ ﻻ
ﻳﻘﻊ ؛ ﻭﻷﻥ ﳎﻤﻮﻉ ﺃﻗـﺴﺎﻁ ﺍﻟﺘﺄﻣﲔ ﺍﻟﱵ ﻳﻘﺪﺭ ﺍﳌﺆﻣﻦ ﺍﺳﺘﻴﻔﺎﺀﻫﺎ ﻣﻦ ﺍﳌﺴﺘﺄﻣﻦ ﻗﺪ ﳛﺼﻞ ﻭﻗﺪ ﻻ
ﳛﺼﻞ ،ﻭﺍﻟﻐﺮﺭ ﺃﻳـﻀﺎﹰ ﻳﻘـﻊ ﰲ ﺃﻥ ﺍﳌﺴﺘﺄﻣﻦ ﳚﻬﻞ ﻣﻘﺪﺍﺭ ﻣﺎ ﺳﻴﺄﺧﺬ ،ﻭﺍﳌﺆﻣﻦ ﳚﻬﻞ ﻣﻘﺪﺍﺭ ﻣﺎ
)
ﺳﻴﺄﺧﺬﻩ 5 ) .ﺍﳌﺼﻠﺤﺔ :ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺣﺮﺍﻡ ﻗﻄﻌﺎﹰ ؛ ﻷﻧﻪ ﻭﻟﻮ ﻛﺎﻧﺖ ﺁﺛﺎﺭﻩ ﺍﻟﻘﺮﻳﺒﺔ ﲣﻔﻒ
ﺍﻟـﻀﺮﺭ ﻋﻠـﻰ ﺍﻟﻔـﺮﺩ
ﺍﳌﺴﺘﺄﻣﻦ ،ﻓﺈﻥ ﺁﺛﺎﺭﻩ ﺍﻟﺒﻌﻴﺪﺓ ﺃﺷﺪ ﺧﻄﻮﺭﺓ ؛ ﻷﻥ ﺷﺮﻛﺎﺕ ﺍﻟﺘﺄﻣﲔ ﺗﺘﺤﻜﻢ ﲟﺪﺧﺮﺍﺕ ﺍﻟـﺸﻌﻮﺏ
ﺃﻓـﺮﺍﺩﺍﹰ ﻭﲨﺎﻋﺎﺕ ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺔ ﻭﻣﻔﺴﺪﺓ ﻭﻛﺎﻧﺖ ﺍﳌﻔﺴﺪﺓ ﺃﻛﱪ ﺗﺮﻛﺖ ﺍﳌـﺼﻠﺤﺔ ﻷﻥ
) 6 )
ﺩﺭﺃ ﺍﳌﻔﺎﺳـﺪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺟﺮﻠﺐ ﺍﳌﺼﺎﱀ .
)(4
ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ :ﺍﻵﻳﺔ ) 90 ) .
)(1
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 120 ) .
)(3
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 118 ) .
)(4
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 785ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 2ﺑﻄﻼﻥ ﺑﻴﻊ ﺍﳊﺼﺎﺓ ﻭﺍﻟﺒﻴﻊ ﺍﻟﺬﻱ ﻓﻴﻪ ﻏﺮﺭ ﺡ 4 - 1513 .
)(5
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 118 ) ، 117ﺃﺑﻮ ﻏﺪﺓ :ﻗﺮﺍﺭﺍﺕ ﻭﺗﻮﺻﻴﺎﺕ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ) 20 ) .
)(6 ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) 68 ) . ، 67
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..128…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ :ﺇﻥ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺣﺜﺖ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻜﺎﻓﻞ ﰲ ﺍ ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻓﻘﺎﻝ
:ﺗﻌﺎﱃ
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﺗﺮﻯ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﺮﺍﲪﻬﻢ ﻭﺗﻮﺍﺩﻫ ﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ،ﻛﻤﺜـﻞ ﺍﳉـﺴﺪ ﺇﺫﺍ
) 2 )
ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮﺍﹰ ،ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺟﺴﺪﻩ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ "
ﺃﻓﺎﺩﺕ ﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻧﻪ ﳚﺐ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻀﺎﻣﻦ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ ﺘﻤﻊ ﺍﳌﺴﻠﻢ ،
) 3 )
ﻭﻋﻘـ ﺪ ﺍﻟﺘﺄﻣﲔ ﲜﻤﻴﻊ ﺻﻮﺭﻩ ﳛﻘﻖ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺜﻠﻰ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ .
ﻭﺇﻥ ﻟﻔـﻆ ﻞﻘﻮﺩُ) ( 4ﻞﻓـﻮﺍﺍﺑﺑـﺎﺍﻟﻌ ﺃﺃﻭﻪّﻠـﻮﺍﺍﻨﻳَﻦﺁﻣﺎﻬﺍﻟﱠـﺬ ﺎﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ :ﻭﺍﺳﺘﺪﻝ ﺍ ﻴﺰﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﺃﻳَﻳَ
ﺍﻟﻌﻘﻮﺩ ﻋﺎﻡ ﻳﺸـﻤﻞ ﻛﻞ ﺍﻟﻌﻘـﻮﺩ ﻭﻣﻨﻬﺎ ﺍﻟﺘﺄﻣـﲔ ﻭﻏـﲑﻩ ،ﻭﻟﻮ ﻛـﺎﻥ ﻫﺬﺍ ﺍﻟﻌـﻘﺪ ﳏـﻈﻮﺭﺍﹰ ﻟﺒﻴﻨﻪ
ﺍﻟﺮﺳﻮﻝ ، - -ﻭﺣﻴﺚ ﱂ ﻳﺒﻴﻨﻪ ﺍﻟﺮﺳﻮﻝ - -ﻓﺈﻥ ﺍﻟﻌﻤﻮﻡ ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍﹰ ،ﻭﻳﺪﺧﻞ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ
)
) 5
ﲢﺖ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ .
ﻭﺍﺳﺘﺪﻟﻮﺍ ﺃﻳﻀﺎﹰ ﲟﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻳﺜﺮﰊ ﻗﺎﻝ ﺷﻬﺪﺕ ﺧﻄﺒﺔ ﺍﻟﻨﱯ - -ﲟﲎ ﻭﻛﺎﻥ ﻓﻴﻤـﺎ
) )
)
ﺧﻄﺐ " ﻻ ﳛﻞ ﻻﻣﺮﺉ ﻣﻦ ﻣﺎﻝ ﺃﺧﻴﻪ ﺇﻻ ﻣﺎ ﻃﺎﺑﺖ ﺑﻪ ﻧﻔﺴﻪ " 6 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
7ﻓﻘـﺪ
ﺟﺮﻌﻞ ﺭﺳﻮﻝ ﺍﷲ - -ﻃﺮﻳﻖ ﺣﻞ ﺍﳌﺎﻝ ﺃﻥ ﺗﺴﻤﺢ ﺑﻪ ﻧﻔﺲ ﺑﺎﺫﻟﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺍﺿﻲ ،ﻭﺍﻟﺘـﺄﻣﲔ
) 8 )
ﻳﺘﺍﺿﻰ ﻓﻴﻪ ﺍﻟﻄﺮﻓﺎﻥ ﻋﻠﻰ ﺃﺧﺬ ﻣﺎﻝ ﺑﻄﺮﻳﻖ ﳐﺼﻮﺹ ﻓﻴﻜﻮﻥ ﺣﻼﻻﹰ .
ﺃﻭﻻﹰ :ﻗﺎﺱ ﺍ ﻴﺰﻭﻥ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﻧﻈﺎﻡ ﺍﻟﻌﺎﻗﻠﺔ .ﻭﻧﻈﺎﻡ ﺍﻟﻌﺎﻗﻠﺔ ﻫﻮ ﺇﺫﺍ ﻗﹸﺘﻞ ﺷﺨﺺ ﺧﻄﺄﹰ
.ﻓﻌﻠـﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻘﺎﺗﻞ ﺍﻟﺪﻳﺔ ﻭﻫﻢ ﺃﻗﺮﺑﺎﺀﻩ
ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ " :ﺿﺮﺑﺖ ﺍﻣﺮﺃﺓ ﺿﺮ ﺎ ﺑﻌﻤﻮﺩ ﻓﺴﻄﺎﻁ ﻭﻫﻲ ﺣﺒﻠﻰ ،ﻓﻘﺘﻠﺘﻬﺎ .
ﻗـﺎﻝ
ﻓﺠﻌﻞ ﺭﺳﻮﻝ ﺍﷲ - - ﺩﻳﺔ ﺍﳌﻘﺘﻮﻟﺔ ﻋﻠﻰ ﻋﺼﺒﺔ ﺍﻟﻘﺎﺗﻠﺔ ،ﻭﻏﺮﺓ ﳌﺎ ﰲ ﺑﻄﻨﻬﺎ ،ﻓﻘﺎﻝ
ﺭﺟﻞ ﻣـﻦ
)(3
)(1) (4
)(2) (5
ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ :ﻣﻦ ﺍﻵﻳﺔ ) 2 ) .
)(6
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1107ﻛﺘﺎﺏ ﺍﻷﺩﺏ ،ﺑﺎﺏ ) ) 27ﺭﲪﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ ،ﺡ - 6011 .ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ ) ) -
)(7
556ﻣﻮﻟﻮﻱ :ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ) 52 ) .
)(8
.ﺍﻟﺒﻴﻬﻘﻲ :ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ) ) ، 6 / 100ﻛﺘﺎﺏ ﺍﻟﻐﺼﺐ ،ﺑﺎﺏ ﻣﻦ ﻏﺼﺐ ﻟﻮﺣﺎﹰ ﻓﺎﺩﺧﻠﻪ ﰲ ﺳﻔﻴﻨﺔ ﺃﻭ ﺑﲎ ﻋﻠﻴﻪ ﺟﺮﺪﺍﺭﺍﹰ
ﻳﻄﹶ ﱡﻞ ،ﻓﻘﺎﻝ ﺜﻞﹸ ﺫﻟﻚﻋﺼﺒﺔ ﺍﻟﻘﺎﺗﻠﺔ :ﺃﻧﻐﺮﻡ ﺩﻳﺔ ﻣﻦ ﻻ ﺃﻛﻞ ﻭﻻ ﺷﺮﺏ ﻭﻻ ﺍﺳﺘﻬﻞ ؟ ﻓﹶﻤ
-ﺭﺳﻮﻝ ﺍﷲ
)
ﺃﺳﺠﻊ ﻛﺴﺠﻊ ﺍﻷﻋﺮﺍﺏ " ) 1ﺍﻟﻐﺮﺓ :ﺩﻳﺔ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ) ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ " : - 264 ) . :
)
ﺛﺎﻧﻴﺎﹰ :ﻭﻗﺎﺳﻮﺍ ﺍﻟﺘﺎﻣﲔ ﻋﻠﻰ ﺍﳌﻀﺎﺭﺑﺔ ) 2ﺍﻟﱵ ﻫﻲ ﺑﺎﺏ ﻣﺒﺎﺡ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ
ﺍﻹﺳﻼﻣﻴﺔ
ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﳌﺆﻣﻦ ﻟﻪ ﻳﻘﺪﻡ ﺭﺃﺱ ﺍﳌﺎﻝ ﰲ ﺻﻮﺭﺓ ﺃﻗﺴﺎﻁ ﺍﻟﺘﺄﻣﲔ ،ﻭﻳﻌﻤﻞ ﺍﳌﺆﻣﻦ ﻓﻴﻪ
ﻻﺳﺘﻐﻼﻟﻪ ﻭﺍﻟﺮﺑﺢ ﻓﻴﻪ ﻟﻠﻤﺆﻣﻦ ﻟﻪ ﻫﻮ ﻣﺒﻠﻎ ﺍﻟﺘﺄﻣﲔ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ ﺍﻷﻗﺴﺎﻁ ﻭﻣﺎ ﻳﻌﻮﺩ ﻋﻠﻴـﻪ
) 3 )
ﺍﺳـﺘﻐﻼﳍﺎ ﻣـﻦ ﻣﻜﺎﺳﺐ .
ﻗﺪ ﺟﺮﺮ ﻱ ﺍﻟﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻣﻞ ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﻌﺮﻑ ﻣﺼﺪﺭ ﻣﻦ ﻣـﺼﺎﺩﺭ ﺍﻟﺘـﺸﺮﻳﻊ ،
) 4 )
ﻭﺍﻟﺘﺄﻣﲔ ﺑﻜﻞ ﺃﻧﻮﺍﻋﻪ ﺃﺻﺒﺢ ﺿﺮﻭﺭﺓ ﺍﺟﺮﺘﻤﺎﻋﻴﺔ ﲢﺘﻤﻬﺎ ﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ .
ﺍﻟﺘﺄﻣﲔ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﻟﻮﺟﺮﻮﺩ ﺍﻟﻜﻢ ﺍﳍﺎﺋﻞ ﻣﻦ ﻋﻤﺎﻝ ﺍﳌﺼﺎﻧﻊ ﻭﺍﻟـﺸﺮﻛﺎﺕ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ
ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ،ﻭﺃﺻﺒﺤﺖ ﺍﻟﺸ ﺮﻛﺎﺕ ﲢﺎﻓﻆ ﻋﻠﻰ ﺭﺃﺱ ﺍﳌﺎﻝ ﺣﱴ ﻳﺆﺩﻱ ﻭﻇﻴﻔﺘﻪ ﺍﳌﻨﻮﻃﺔ ﺑﻪ ﰲ
ﺍﶈﺎﻓﻈ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ﻋﺼﺐ ﺍﳊﻴﺎﺓ ،ﻭﲢﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻌﻤﺎﻝ ﺑﻐﺮﺽ ﺗﺄﻣﲔ ﺣﻴﺎ ﻢ ﺣﺎﻻﹰ
) 5 )
ﻭﻣـﺴﺘﻘﺒﻼﹰ ،ﻭﺍﻟﺘﺄﻣﲔ ﻳﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺮﻗﻲ ﺑﺎﻷﻣﻢ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﳊﻀﺎﺭﺓ .
ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺄﻣﲔ ﻣﺴﺄﻟﺔ ﺣﺪﻳﺜﺔ ﻻ ﺗﻮﺟﺮﺪ ﻓﻴﻬﺎ ﺃﺩﻟﺔ ﻗﺎﻃﻌﺔ ﺳﻮﺍﺀ ﺑﺎﻟﺘﺤﺮﱘ ﺃﻭ ﺑﺎﻹﺑﺎﺣﺔ ،ﻓﺎﻟﻌﻠﻤـﺎﺀ
.ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ ﻭﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ
ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻓﻤﻨﻬﻢ ﻣﻦ ﺣﺮﻣﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺟﺮﺎﺯﻩ ،ﻭﻛﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﺍﺳﺘﺪﻝ
ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻓﺤﺪﺙ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺃﺩﻟﺔ ﺍﳌﺎﻧﻌﲔ
.ﻭﺑﲔ ﺃﺩﻟـﺔ ﺍﳌﺒﻴﺤﲔ ﻟﻠﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ،ﻓﻨﺤﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺟﺮﻴﺢ
)(5
)(1
)(2
)(3
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 893ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ ،ﺑﺎﺏ ) ) 11ﺩﻳﺔ ﺍﳉﻨﲔ ﻭﻭﺟﺮﻮﺏ ﺍﻟﺪﻳﺔ ﰲ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺡ 37 - 1682 .
ﺍﳌﻀﺎﺭﺑﺔ ﻫﻲ :ﺃﻥ ﻳﻌﻄﻲ ﺭﺟﺮﻞ ﺭﺟﺮﻼﹰ ﻣﺎﻝ ﻳﺘﺠﺮ ﻓﻴﻪ ﺃﻭ ﺳﻠﻌﺔ ﻳﺒﻴﻌﻬﺎ ﻭﺍﻟﺮﺑﺢ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﺎﻥ [ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻡ ) ] ) 7 / 118
ﺃﺭﻯ ﺃﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ ﻫﻮ ﻋﺪﻡ ﺟﺮﻮﺍﺯ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻭﺫﻟﻚ ؛ ﻷ ﻥ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺧﺮﺝ
ﻋﻦ ﻫﺪﻑ ﺍﻟﺘﺄﻣﲔ ،ﻭﻫﻮ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ ﺘﻤﻊ ،ﻓﻬﺪﻑ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺍﻟﻴﻮﻡ ﻫﻮ ﺍﻟﺮﺑﺢ
ﻭﺍﻟﺮﺑﺢ ﻓﻘﻂ ﻭﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺮﺔ ﺍﻻﺳﺘﻐﻼﻝ ،ﻓﻔﺌﺔ ﻗﻠﻴﻠﺔ ﺗﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺑﺢ ،ﻭﰲ ﺑﻼﺩﻧﺎ ﻻ ﻧﺪﺭﻱ
ﻣﻦ ﻫﻢ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺸﺮﻛﺎﺕ ،ﻓﺄﺻﺒﺤﺖ ﺍﻷﻣﻮﺍﻝ ﰲ ﺃﻳﺪﻱ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ،ﻭﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﰲ ﻓﻘﺮ
ﻭﺟﺮـ ﻮﻉ ﻭ ﻗﺪ ﻰ ﺳﺒﺤﺎﻧﻪ ﻋﺰ ﻭﺟﺮﻞ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻣﻮﺍﻝ ﰲ ﺃﻳﺪﻱ ﺃﻧﺎﺱ ﻣﻌﻴﻨﲔ ﻓﻘﺎﻝ :ﺃﻛَﻲ
ﻭﻪّﻠﻟﺃاﺔﺗﻞﻜْﻮﻥﻟﺩُ
ﺎﺀﻣﻴﻦﻴﺍﺍﻟﺃﺍﻏﻨﺑ ) ( 1
ﻨﻞﻜْﻢُ
ﻭﻗﺪ ﻃﺮﺣﺖ ﻫﻴ ﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺮﻳﺎﺽ ﺑﺪﻳﻼﹰ ﺷﺮﻋﻴﺎﹰ ﻋﻦ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻭﻭﺍﻓﻖ ﻋﻠﻴﻪ ﺍ ﻤﻊ
ﺍﻟﻔﻘﻬﻲ ﺑﺎﻹﲨﺎﻉ ﺫﻛﺮﻩ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﺷﺒﲑ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻧﺼﻪ ﻛﻤﺎ
:ﻳﻠﻲ
- ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻣﲔ ﺗﻌﺎﻭﻧﻴﺎﹰ ﺑﲔ ﺍﳌﺸﺘﻛﲔ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻪ ﻧﻔﻊ ﺍﳌﺸﺘﻛﲔ ،ﻭﻻ ﻳﺒﺘﻐﻲ ﺍﳌﺆﺳﺴﻮﻥ ﺍﻟﺮﺑﺢ
ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﻣﲔ ،ﻭﺃﻥ ﻻ ﻳﺘﻘﺎﺿﻰ ﺍﳌﺴﺎﳘﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻛﺔ ﺃﻱ ﺃﺭﺑﺎﺡ ﻋﻦ ﺃﺳﻬﻤﻬﻢ ﻣﻦ ﺃﻱ
ﻓﺎﺋﺾ ﻗـﺪ ﲢﻘﻘﻪ ﺍﻟﺸﺮﻛﺔ ﻣﻦ ﺃﻗﺴﺎﻁ ﺍﻟﺘﺄﻣﲔ ﺍﻟﱵ ﻳﺪﻓﻌﻬﺎ ﺍﳌﺸﺘﻛﻮﻥ ﺃﻭ ﻋﺎﺋﺪ ﺍﺳﺘﺜﻤﺎﺭﻱ .ﻭﻫـﺬﺍ
.ﻫـﻮ ﺍﻟﻔـﺎﺭﻕ ﺍﻷﺳﺎﺳﻲ ﺑﲔ ﺷﺮﻛﺔ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ ﻭﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ
ﻓﻔﻲ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﻳﺴﻌﻰ ﻣﺆﺳﺴﻮ ﺍﻟﺸﺮﻛﺔ ﺇﱃ ﲢﻘﻴﻖ ﺭﺑﺢ ﻣﻦ ﺍﻟﻔﺎﺋﺾ ﺍﻟﺬﻱ ﲢﻘﻘﻪ ﺍﻟـﺸﺮﻛﺔ ﻣﻦ
ﺃﻗﺴﺎﻁ ﺍﻟﺘﺄﻣﲔ ،ﺃﻣﺎ ﰲ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻔﺎﺋﺾ ﻟﻴﺲ ﺣﻘﺎﹰ ﻟﻠﻤﺆﺳﺴﲔ ،ﻭﺇﳕﺎ ﻫـﻮ ﺣـﻖ
.ﻟﻠﻤﺸﺘﻛﲔ ﲨﻴﻌﺎﹰ
- ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺪﻓﻌﻪ ﺍﳌﺸﺘﻙ ﻗﺴﻄﺎﹰ ﻣﻘﺪﻣﺎﹰ ﻭﳏﺪﺩﺍﹰ ،ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺍﳌﻌﻤـﻮﻝ ﺑـﻪ
.ﰲ ﺷﺮﻛﺎﺕ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻳﺔ
- ﺍﻟﻔﺎﺋﺾ ﻣﻦ ﺍﻷﻗﺴﺎﻁ ﺣﻖ ﻟﻠﻤﺸﺘﻛﲔ ﰲ ﺍﻟﺘﺄﻣﲔ ﺍﻹﺳﻼﻣﻲ ،ﻭﻟﻮ ﱂ ﻳﻘﻊ ﺣـﺎﺩﺙ ،ﺑﻴﻨﻤـﺎ ﰲ
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺍﻟﻔﺎﺋﺾ ﺣﻖ ﻟﻠﻤﺆﺳﺴﲔ ،ﺣﱴ ﺇﺫﺍ ﱂ ﻳﻘﻊ ﺍﳋﻄﺮ ﺃﻭ ﺍﳊﺎﺩﺙ ﻻ ﻳﻮﺟﺮﺪ
ﻟﻠﻤﺸﺘﻛﲔ ﻓﻴﻪ ﺃﻱ ﺣﻖ
- ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺸﺘﻛﲔ ﻧﺼﻴﺐ ﰲ ﺇﺩﺍﺭﺓ ﺍﻟﺸﺮﻛﺔ ﻳﺸﻌﺮﻫﻢ ﺑﺎﻟﺘﻌﺎﻭﻥ ﺍﳌﺘﺒﺎﺩﻝ ،ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻻ
.ﻭﺟﺮﻮﺩ ﻟﻪ ﰲ ﺷﺮﻛﺎﺕ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺘﻌﺎﻭﻥ ﺣﻘﻴﻘﺔ ﻣﻠﻤﻮﺳﺔ
- ﺃﻥ ﺗﺴﺘﺜﻤﺮ ﺍﻟﺸﺮﻛﺔ ﻣﺎ ﳝﻜﻦ ﺍﺳﺘﺜﻤﺎﺭﻩ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﳌﺸﺘﻛﲔ ﻟﺼﺎﳊﻬﻢ ،ﻭﻳﺄﺧـﺬ ﺍﻟﻌـﺎﻣﻠﻮﻥ ﰲ
.ﺍﻟﺸﺮﻛﺔ ﻧﺴﺒﺔ ﻣﻌﻴﻨﺔ ﻣﻦ ﺭﺑﺢ ﺍﻻﺳﺘﺜﻤﺎﺭ ﻧﻈﲑ ﺍﻹﺩﺍﺭﺓ
ﺃ ﻥ ﺗﻜﻮﻥ ﻟﻠﺸﺮﻛﺔ ﻫﻴﺌﺔ ﺭﻗﺎﺑﺔ ﺷﺮﻋﻴﺔ ﺗﺸﺘﻙ ﻣﻊ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﻟﺸﺮﻛﺔ ﰲ ﻭﺿﻊ ﳕـﺎﺫﺝ ﻭﺛـﺎﺋﻖ - 6
.ﺍﻟﺘﺄﻣﲔ ،ﻭﺗﺘﺄﻛﺪ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺛﺎﺋﻖ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ
ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺩﺭﺳﺖ ﻓﻴﻪ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﰲ ﺍﻟﺒﻨﻮﻙ ،ﻭﻓﺮﻗﺖ ﺑﲔ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻗـﺪﳝﺎﹰ
ﻭﺣﺪﻳﺜﺎﹰ ،ﰒ ﺫﻛﺮﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﲝﻞ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﲝﺮﻣﺔ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ،ﰒ
.ﺗﻄﺮﻗﺖ ﻷﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ ،ﻭﺫﻛﺮﺕ ﻭﺟﺮﻪ ﺍﻟﺘﻌﺎﺭﺽ ﰒ ﺑﻴﻨﺖ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ
:ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺣﻜﻢ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ
ﺃﻭﻻﹰ :ﺗﻌﺮﻳﻒ ﺍﳌﺮﺍﲝﺔ ﻟﻐﺔﹰ :ﲡﺎﺭﺓ ﺭﺍﲝ :ﺃﻱ ﻳﺮﺑﺢ ﻓﻴﻬﺎ ،ﻭﺭﺍﲝﺘﻪ ﻋﻠﻰ ﺳﻠﻌﺘﻪ :ﺃﻋﻄﻴﺘﻪ
ﺭﲝﺎﹰ ،ﻭﺭﺑـﺢ ﰲ ﲡﺎﺭﺗﻪ ﺇﺫﺍ ﺃﻓﻀﻞ ﻓﻴﻬﺎ ،ﻭ) ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ( :ﻫﻮ ﺍﻟﺒﻴﻊ ﺑﺮﺃﺱ ﺍﳌﺎﻝ ﻣﻊ ﺯﻳﺎﺩﺓ
) 1 )
ﻣﻌﻠﻮﻣﺔ .
ﺛﺎﻧﻴﺎﹰ :ﺗﻌﺮﻳﻒ ﺍﳌﺮﺍﲝﺔ ﺍﺻﻄﻼﺣﺎﹰ :ﻋﺮﻓﺖ ﺍﳌﺮﺍﲝﺔ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ 1. .ﺗﻌﺮﻳﻒ ﺍﳌﺮﺍﲝﺔ
:ﻗﺪﳝﺎﹰ
ﺍﻟﺒﻴﻊ ﺻﻨﻔﺎﻥ :ﻣﺴﺎﻭﻣﺔ ﻭﻣﺮﺍﲝﺔ ،ﻭﺍﳌﺮﺍﲝﺔ ﻫﻲ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﺒﺎﺋﻊ ﻟﻠﻤﺸﺘﻱ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﺍﺷﺘﻯ ﺑﻪ
.ﺍﻟﺴﻠﻌﺔ ،ﻭﻳﺸﺘﻁ ﻋﻠﻴﻪ ﺭﲝﺎﹰ ﻣﺎ ﻟﻠﺪﻳﻨﺎﺭ ﺃﻭ ﺍﻟﺪﺭﻫﻢ
ﺗﻌﺮﻳﻒ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﺣﺪﻳﺜﺎﹰ :ﻇﻬﺮ ﻣﻨﺬ ﻓﺘﺓ ﻭﺟﺮﻴﺰﺓ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﺍﳌﺼﺮﻓﻴﺔ .2
ﺍﳊﺪﻳﺜـﺔ ﻭﻫﻲ ﲣﺘﻠﻒ ﻋﻦ ﺍﳌﺮﺍﲝﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻘﺪﱘ
ﺗﻌﺮﻳﻔﻪ :ﻗﻴﺎﻡ ﺍﻟﺒﻨﻚ ﺑﺘﻨﻔﻴﺬ ﻃﻠﺐ ﺍﳌﺘﻌﺎﻗﺪ ﻣﻌﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﺷﺮﺍﺀ ﺍﻷﻭﻝ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﻟﺜﺎﱐ ﺑﺎﻟﻨﻘﺪ
ﺍﻟﺬﻱ ﻳﺪﻓﻌﻪ ﺍﻟﺒﻨﻚ -ﻛﻠﻴﺎﹰ ﺃﻭ ﺟﺮﺰﺋﻴﺎﹰ -ﻭﺫﻟﻚ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻄﺎﻟﺐ ﺑﺸﺮﺍﺀ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،
) 2 )
ﻭﺣﺴﺐ ﺍﻟﺮﺑﺢ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻻﺑﺘﺪﺍﺀ .
.ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺃﺭﻛﺎﻥ ﻋﻘﺪ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ :ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ :ﺍﻵﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ
ﻭﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﺪﺍﻣﻰ ،ﻓﺈﻥ ﺍﳌﺮﺍﲝﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ
.ﺍﻟﻘﺪﺍﻣﻰ ﺛﻨﺎﺋﻴﺔ ﺍﻷﻃﺮﺍﻑ ،ﺃﻣﺎ ﺍﻵﻥ ﻓﻬﻲ ﺛﻼﺛﻴﺔ ﺍﻷﻃﺮﺍﻑ
ﻃﻠﺐ ﻣﻦ ﺍﻟﻌﻤﻴﻞ ﻳﻘﺪﻣﻪ ﻟﻠﻤﺼﺮﻑ ﺍﻹﺳﻼﻣﻲ ﻟﺸﺮﺍﺀ ﺳﻠﻌﺔ ﻣﻮﺻﻮﻓﺔ ﺑﺄﻭﺻﺎﻑ ﻣﻌﻴﻨﺔ .1 2. .
.ﺍﻟﺒﺎﺋﻊ ﻳﺮﺳﻞ ﺇﱃ ﺍﳌﺼﺮﻑ ﻓﺎﺗﻮﺭﺓ ﻋﺮﺽ ﺃﺳﻌﺎﺭ ﳏﺪﺩﺓ ﺑﻮﻗﺖ ﻣﻌﲔ
.ﻭﻋﺪ ﻣﻦ ﺍﻟﻌﻤﻴﻞ ﻟﺸﺮﺍﺀ ﺍﻟﺴﻠﻌﺔ ﺍﳌﻮﺻﻮﻓﺔ ﻣﻦ ﺍﳌﺼﺮﻑ ﺑﻌﺪ ﲤﻠﻚ ﺍﳌﺼﺮﻑ ﳍﺎ .4
ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ) _ ) 198ﺍﻟﺮﺍﺯﻱ :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ) 134 ) -ﺍﻟﻔﻴﻮﻣﻲ :ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ) 131 ) -ﻣﺼﻄﻔﻰ ) - ( 1
ﻭﺁﺧﺮﻭﻥ :ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) 346 ) .
)(2
- ﻋﻔﺎﻧﺔ :ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ) 29 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..133…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
.ﻭﻋﺪ ﻣﻦ ﺍﳌﺼﺮﻑ ﺑﺒﻴﻊ ﺍﻟﺴﻠﻌﺔ ﺍﳌﻮﺻﻮﻓﺔ ﻟﻠﻌﻤﻴﻞ 6. .ﺷﺮﺍﺀ ﺍﳌﺼﺮﻑ ﻟﻠﺴﻠﻌﺔ ﺍﳌﻮﺻﻮﻓﺔ .5
ﺑﻴﻊ ﺍﳌﺼﺮﻑ ﻟﻠﺴﻠﻌﺔ ﺍﳌﻮﺻﻮﻓﺔ ﻟﻠﻌﻤﻴﻞ ﺑﺄﺟﺮﻞ ﻣﻊ ﺯﻳﺎﺩﺓ ﺭﺑﺢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﳌﺼﺮﻑ ﻭﺍﻟﻌﻤﻴـﻞ .7
.ﻓﻴﻜﻮﻥ ﻭﻋﺪ ﺑﺎﻟ ﺸ ﺮﺍﺀ ﻣﻦ ﺍﻟﻌﻤﻴﻞ ﻟﻠﻤﺼﺮﻑ ،ﻭﻭﻋﺪ ﺑﺎﻟﺒﻴﻊ ﻣﻦ ﺍﳌﺼﺮﻑ ﻟﻠﻌﻤﻴﻞ ،ﻭﺗـﺴﻤﻰ
.ﻫـﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻮﺍﻋﺪﺓ ،ﻭﺗﻮﻗﻊ ﺍﳌﺼﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﻋﻤﻼﺋﻬﺎ ﻭﻋﺪ ﺑﺎﻟﺸﺮﺍﺀ
ﻳﻮﻗﻊ ﻋﻘﺪ ﺑـﲔ ﰒ ﻳﺸﺘﻱ ﺍﳌﺼﺮﻑ ﺍﻟﺴﻠﻌﺔ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ،ﻭﻳﻮﻗﻊ ﻋﻘﺪ ﺑﻴﻊ ﺑﲔ ﺍﳌﺼﺮﻑ ﻭﺍﻟﺒﺎﺋﻊ ،ﰒ
)
ﺍﻵﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﻭﺍﳌﺼﺮﻑ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺪ ﲤﻠﻚ ﺍﳌﺼﺮﻑ ﻟﻠﺴﻠﻌﺔ ﺍﳌﻮﺻﻮﻓﺔ ﺑﻨﺎﺀً ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻤﻴﻞ .
) 1
:ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺣﻜﻢ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻭ ﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺧﺘﻼﻓﺎﹰ ﻛﺒﲑﺍﹰ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺟﺮﻮﺍ ﺯ ﻫـﺬﺍ ﺍﻟﻌﻘـﺪ ،
ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻞ ،ﻭﳛﺮﻡ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻪ ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺟﺮﻬﺘﻪ ،ﻭﺳﻨﻌﺮﺽ
.ﺃﺩﻟـﺔ ﺍﻟﻔﺮﻳﻘﲔ ﺑﺎﺧﺘﺼﺎﺭ ،ﰒ ﻧﺮﺟﺮﺢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻮﻱ ﺑﺈﺫﻥ ﺍﷲ
)
) 2
ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﲜﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻫﻢ :
.ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﻀﺮﻳﺮ ﰲ ﲝﺜﻪ ﺑﻌﻨﻮﺍﻥ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ .4
ﺍﻟﺪﻛﺘﻮﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﺿﻞ ﺍﻟﺪﺑﻮ ﰲ ﲝﺜﻪ ﺑﻌﻨﻮﺍﻥ ﺍﳌﺮﺍﲝ ﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ .5 6. .
ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺘﺴﺨﲑ ﻱ ﰲ ﲝﺜﻪ ﺑﻌﻨﻮﺍﻥ ﻧﻈﺮﺓ ﺇﱃ ﻋﻘﺪ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ 7. .ﺍﻟﺸﻴﺦ
.ﳏﻤﺪ ﻋﺒﺪﻩ ﻋﻤﺮ ﰲ ﲝﺜﻪ ﺑﻌﻨﻮﺍﻥ ﺍﳌﺮﺍﲝﺔ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺸﺮﻋﻲ
)
) 3
ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺍﻟﻘﺎﺋﻠﻮﻥ ﲝﺮﻣﺔ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻫﻢ :
ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ ﰲ ﻛﺘﺎﺑﻪ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻛﻤﺎ ﲡﺮﻳﻪ ﺍﳌﺼﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ .1 2. .
ﺍﻟﺪﻛﺘﻮﺭ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ ﰲ ﲝ ﺜﻪ ﺑﻌﻨﻮﺍﻥ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﺑﻴﻊ ﺍﳌﻮﺍﻋﺪﺓ 3. .ﺭﻓﻴﻖ
.ﺍﳌﺼﺮﻱ ﰲ ﲝﺜﻪ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﰲ ﺍﳌﺼﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ
.ﻭﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻣﲔ ﰲ ﲝﺚ ﺑﻌﻨﻮﺍﻥ ﺍﻻﺳﺘﺜﻤﺎﺭ ﺍﻟﻼﺭﺑﻮﻱ ﰲ ﻧﻄﺎﻕ ﻋﻘﺪ ﺍﳌﺮﺍﲝﺔ .4
)(1
ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) _ ) 309ﻋﻔﺎﻧﺔ :ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ) 31 ) .
)(2
ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﺑﻌﻨﻮﺍﻥ ﺷﺮﻋﻴﺔ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﱵ ﺗﻘـﻮﻡ ـﺎ ﺍﻟﺒﻨـﻮﻙ .5
.ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ
ﻢ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﺍﻟﺒﻴﻊ ﻣﺜﻞ ﺍﻟﺮﺑﺎ ﻭﺃﺣﻞ ﺍﷲ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ﺑﺎ ) ( 1ﻗﺎﻝ ﺗﻌﺎﱃ :ﺫﻟﻚ ﺑﺄ - 1
ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻔﻴﺪ ﺣﻞ ﻛﻞ ﺃﻧﻮﺍ ﻉ ﺍﻟﺒﻴﻊ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻴﻨﺎﹰ ﺑﻌﲔ ﺃﻡ ﲦﻨﺎﹰ ﺑﺜﻤﻦ ،ﺃﻭ ﲦﻨﺎﹰ ﺑﻌﲔ ،ﺃﻭ ﻋﻴﻨـﺎﹰ
ﺑﺜﻤﻦ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺣﺎﻻﹰ ﺃﻡ ﻣﺆﺟﺮﻼﹰ ،ﻭﺍﳌﺮﺍﲝ ﻫﻮ ﺍﻟﺒﻴﻊ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺜﻤﻦ ﺍﻷﻭﻝ ﻓﻬﺬﻩ ﺍﻟﺒﻴـﻮﻉ ﻛﻠـﻬﺎ
)(2
ﺃﻟﻞﻜْﻢُﺪﺎﺀﺑﺇﻥﻞﺗﺒَﻴﺃﺃﺷﻦﻞﻟﻮﺍﺍﺃﺄﻋﻮﺍﺍﺃﺗﺴﺃﻟﻨﺁﻣﻳَﻦﺎﺎﺍﻟﱠﺬﻬﻗﺎﻝ ﺗﻌﺎﱃ :ﺃﺃﻳَﻳَ - 3
ﻞﺰَﻝـ ﻨﲔﻳَ ﺣﺎﻬ ﻨﺄ ﺃﻞﻟﻮﺍﺍﻋﺑﺇﻥﺗﺴﺆ ﻛَﻢُﻭﻪّﻠﺃﺗﺴ
ﻴﻢُ) ( 3ﻠﺣﺎ ﻟ
ﺍﺃﻏﻞﻔﻮﺭﻭﻪّﻠﻬﻨﺃﻔﺎ ﻟ
ﺍﻋﻋﺃﻟﻞﻜْﻢُﺪﺁﻥﻞﺗﺒَ ﺍﺍﻟﻞﻘﺮ
ﺩﻟﺖ ﺍﻵﻳﺘﺎ ﻥ ﺍﻟﺴﺎﺑﻘﺘﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﻭﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ﻗﺪ ﻓﺼﻞ ﻟﻨﺎ
.ﺍﶈﺮﻣﺎﺕ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻓﻬﻮ ﺣﻼﻝ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺩﻟﺖ ﺍ ﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺭﻓﻊ ﺍﳊﺮﺝ ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﺘﻴﺴﲑ
.ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ :ﻓﺒﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻓﻴﻪ ﺗﻴﺴﲑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﳛﻘﻖ ﻫﺬﺍ ﺍﳌﻘﺼﺪ
)(5
)(1
)(6
)(2
)(4
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ -1 - - ﻗﺎﻝ " :ﺩﻋﻮﱐ ﻣﺎ ﺗﺮﻛﺘﻜﻢ ،ﺇﳕﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗـﺒﻠﻜﻢ
ﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀٍ ﻓﺎﺟﺘﻨﺒﻮﻩ ،ﻭﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﺑﺴﺆﺍﳍﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ،ﻓﺈﺫﺍ
) 1 )
ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ "
ﺮﻣﺎﹰ ،ﻣﻦ ﺳﺄﻝ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﺇﻥ ﺃﻋﻈﻢ ﺍﳌﺴﻠﻤﲔ ﺟ -2
)
ﻡ ﻣﻦ ﺃﺟﻞ ﻣﺴﺄﻟﺘﻪ " ) 2ﻋﻦ ﺷﻲﺀٍ ﱂ ﳛﺮﻡ ،ﻓﺤﺮ
.ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﳔﺎﻟﻒ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻟﻘﺮﺁﱐ ﻭﺍﻟﻨﺒﻮﻱ ﺑﺘﻜﺜﲑ ﺍﶈﺮﻣﺎﺕ ﻭﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ ﺍﳌﻤﻨﻮﻋﺎﺕ
ﺮﺍ ﻳﺴ " ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - -ﳌﻌﺎﺫ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺣﲔ ﺑﻌﺜﻬﻤﺎ ﺇﱃ ﺍﻟﻴﻤﻦ - 3
)
ﺗﻨ ﱢﻔﺮﺍ " 3 ).ﺮﺍ ﻭﻻﺸﺮﺍ ﻭﺑ ـ
ﺴﺗﻌ ﻭﻻ
)
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ - 4 - " … - ) 4
ﺇﳕﺎ ﺑﻌﺜﺘﻢ ﻣﻴﺴﺮﻳﻦ ﻭﱂ ﺗﺒﻌﺜﻮﺍ ﻣﻌﺴﺮﻳﻦ "
ﻭﺇﻥ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﺇﱃ ﺍﻟﺘﻴﺴ ﲑ ﻭﺍﻟﺮﻓﻖ ﺭﻋﺎﻳﺔ ﻟﻈﺮﻭﻓﻬﻢ ،ﳍﺬﺍ ﻛﺎﻥ
ﻋﻠﻰ ﺃﻫـﻞ ﺍﻟﻔﻘﻪ ﺃﻥ ﻳﻴﺴﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ،ﻣﺎ ﱂ ﻳﻜﻦ ﺍﻟﺘﻴﺴﲑ ﻳﺘﻌﺎﺭﺽ ﻣﻊ
.ﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ
ﻰ ﺍﻟﻨﱯ - -ﺑﻴﻊ ﺃﻭﻻﹰ :ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﻫﻮ ﺑﻴﻊ ﺍﻟﺒﻨﻚ ﻣﺎ ﻻ ﳝﻠﻚ :ﻓﻘﺪ
:ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻭﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﺃﻥ ﺍﻟﻨﱯ - -ﻗﺎﻝ " ﻣﻦ ﺍﺑﺘﺎﻉ ﻃﻌﺎﻣﺎﹰ
) 5 )
ﻓـﻼ ﻳﺒﻴﻌﻪ ﺣﱴ ﻳﺴﺘﻮﻓﻴﻪ ،ﻭﻣﻦ ﺍﺑﺘﺎﻉ ﻃﻌﺎﻣﺎﹰ ﻓﻼ ﻳﺒﻴﻌﻪ ﺣﱴ ﻳﻘﺒﻀﻪ "
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ :ﺃﻥ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻣﻦ ﺑﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻭﺑﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎ
.ﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻨﻬﻲ ﻋﻨﻪ ،ﻓﻴﻜﻮﻥ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻣﻨﻬﻴﺎﹰ ﻋﻨﻪ ﻭﺣﺮﺍﻡ
)(1
)(2
)(3
)(4
)(5
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1319ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺑﺎﺏ ) ) 2ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﻦ ﺭﺳﻮﻝ ﺍﷲ ، - -ﺡ 7288 .
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 1319ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺑﺎﺏ ) ) 3ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﺡ 7289 .
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 556ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ ) ) 164ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻻﺧﺘﻼﻑ ،ﺡ 3038 .
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) ، 57ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ ،ﺑﺎﺏ ) ) 61ﺻﺐ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺴﺠﺪ ،ﺡ 220 .
ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 384ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 55ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﺾ ،ﻭﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ ،ﺡ 2135
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..136…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ، - -ﻗﺎﻝ ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ - -ﻓﻘﻠـﺖ :ﻳـﺄﺗﻴﲏ ﺍﻟﺮﺟﺮﻞ
ﻳﺴﺄﻟﲏ ﻣﻦ ﺍﻟﺒﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻱ ﺃﺑﺘﺎﻉ ﻟﻪ ﻣﻦ ﺍﻟﺴﻮﻕ ﰒ ﺃﺑﻴﻌﻪ ،ﻗﺎﻝ " ﻻ ﺗﺒﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ " -
)
ﻰ ﺍﻟﻨﱯ - -ﻋﻦ ﺑﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻟﻴﺲ : ﺣﺪﻳﺚ ﺣﺴﻦ 1 ) -ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ
ﻋﻨﺪﻩ ﻭﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻣـﻦ ﺑﻴـﻊ
ﺛﺎﻧﻴﺎﹰ :ﺇﻥ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﻣﻦ ﺑﺎﺏ ﺍﳊﻴﻠﺔ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺽ ﺑﺎﻟﺮﺑﺎ :ﻭﺍﻟﺮﺑﺎ ﻣﻨﻬﻲ
ﻋﻨﻪ ،ﻓـﺈﻥ
.ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱵ ﻳﺄﺧﺬﻫﺎ ﺍﻟﺒﻨﻚ ﻋﻠﻰ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻫﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﺑﺎ ﻭﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺒﻴﻊ ﺍﳊﻼﻝ
ﻰ ﺍﻟﻨﱯ -ﺛﺎﻟﺜﺎﹰ :ﺇﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺗﺪﺧﻞ ﺿﻤﻦ ﻋﻘﺪﻳﻦ ﰲ ﻋﻘﺪ ) ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ ( ﻭﻗﺪ
-ﻋـﻦ
" ﻰ ﺭﺳﻮﻝ ﺍﷲ - -ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ : " ﻗﺎﻝ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ .ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ - -
) 2 )
- ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ -
ﻟﻠﻄﺮﻓﲔ ﳌﺎ ﺭﻭﻯ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ - -ﻋﻦ ﺍﻟﻨﱯ - -ﻗﺎﻝ " :ﺇﺫﺍ ﻭﻋﺪ ﺍﻟﺮﺟﻞ ﺃﺧﺎﻩ ﻭﻣﻦ ﻧﻴﺘﻪ ﺃﻥ
ﻲ ،ﻭﱂ ﳚﻲﺀ ﻟﻠﻤـﻴﻌﺎﺩ :ﻓﻼ ﺇﰒ ﻋﻠﻴﻪ " -ﻗﺎﻝ ﺍﻟﺘـﺮﻣﺬﻱ ﻳﻔ ﻟﻪ ،ﻓﻠـﻢ ﻲﻳﻔ
) 3 )
ﻟﻴـﺲ ﺇﺳﻨ ـﺎﺩﻩ ﺑﺎﻟﻘﻮﻱ -
ﺃﻭﻻﹰ :ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ :ﺗﻌﺎﺭﺿﺖ ﻋﻤﻮﻡ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺣﻮﻝ ﺟﺮﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻓـﺒﻌﺾ
ﺍﻵﻳـﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺩﻟﺖ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ،ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺩﻝ
.ﻋﻠﻰ ﻋﺪﻡ ﺟﺮﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻓﻬﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﳛﺘﺎﺝ ﺇﱃ ﺗﺮﺟﺮﻴﺢ
ﺃﻥ ﻳﺘﻔﻖ ﺍﻟﺒﻨﻚ ﻣﻊ ﺍﳌﺸﺘﻱ ﻋﻠﻰ ﻧﺴﺒﺔ ﺍﻟﺮﺑﺢ ﻭﻋﻠﻰ ﻣﺪﺓ ﺳﺪﺍﺩ ﺍﻟﺪﻳﻦ ﻓﻠﻮ ﺗﺄﺧﺮ ﺍﳌﺸﺘﻱ ﰲ .1
.ﺍﻟﺴﺪﺍﺩ ﻻ ﳚﻮﺯ ﻟﻠﺒﻨﻚ ﺯﻳﺎﺩﺓ ﻗﻴﻤﺔ ﺍﻟﺮﺑﺢ ﻣﻘﺎﺑﻞ ﺍﻷﺟﺮﻞ
.ﺒﻞ ﺍﳌﺸﺘﻱ ﻣﻠﺰﻣﺎﹰ ﻟﻪ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﳜﻞ ﺬﺍ ﺍﻟﻮﻋﺪﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻋﺪ ﺑﺎﻟﺸﺮﺍﺀ ﻣﻦ ﻗ .2
)(1
- ) ( 2
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 346ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 19ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ ،ﺡ - 1232 .
ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ) 3 / 346ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 18ﻣﺎ ﺟﺮﺎﺀ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ ،ﺡ 1231 .
)(3
- ﺓ ،ﺡ 4995 -ﺍﻟﺘﻣﺬﻱ :ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) )ﺪﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 748ﻛﺘﺎﺏ ﺍﻷﺩﺏ ،ﺑﺎﺏ ) ) 90ﰲ ﺍﻟﻌ
4 / 446ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﺑﺎﺏ ) ) 14ﻣﺎ ﺟﺮﺎﺀ ﰲ ﻋﻼﻣﺔ ﺍﳌﻨﺎﻓﻖ ،ﺡ 2633 .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..137…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻋﺪ ﺑﺘﺴﻠﻴﻢ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﻨﻚ ﻣﻠﺰﻣﺎﹰ ﻟﻪ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳜﻞ ﺑﺎﻟﻮﻋﺪ ﰲ .3
.ﺣﺎﻟﺔ ﻏﻼﺀ ﺍﻟﺴﻠﻌﺔ
ﺃﻥ ﻳﺘﻔﻖ ﺍﻟﺒﻨﻚ ﻭﺍﳌﺸﺘﻱ ﻋﻠﻰ ﻗﻴﻤﺔ ﺍﻟﺴﻠﻌﺔ ﻭﻗﻴﻤﺔ ﺭﺑﺢ ﺍﻟﺒﻨﻚ ﻗﺒﻞ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺷﺮﺍﺀ ﺍﻟﺴﻠﻌﺔ .4
.ﻭﺫﻟﻚ ﺩﻓﻌﺎﹰ ﻟﻠﺸﺤﻨﺎﺀ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻭﺩﻓﻌﺎﹰ ﻟﻠﻐﺮﺭ ﺃﻳﻀﺎﹰ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..138…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﰲ ﻫﺬﺍ ﺍﳌﻄﻠ ﺐ ﺫﻛﺮﺕ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﲦﻨﻴﺔ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ،ﻓﺬﻛﺮﺕ ﻓﻴﻬﺎ ﺃﻭﻻﹰ ﺻﻮﺭﺓ
ﺍﳌﺴﺄﻟﺔ ﻭﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺮﺩ ﺍﻟﻘﻴﻤﺔ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺮﺩ ﺍﳌﺜﻞ ﻭﻛﻞ ﻓﺮﻳﻖ
.ﺍﺳﺘﺪﻝ ﻋﻠـﻰ ﻣـﺎ ﺫﻫﺐ ﺑﺄﺩﻟﺔ ﺫﻛﺮ ﺎ ﻭﺫﻛﺮﺕ ﻭﺟﺮﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺭﺟﺮﺤﺖ ﺑﻴﻨﻬﺎ
·
:ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ
·
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ :ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺮﺟﻴﺢ
· .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..139…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻟﻮ ﺍﺳﺘﺪﺍﻥ ﺷﺨﺺ ﻣﻦ ﺁﺧﺮ ﻣﺒﻠﻐﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ) ﻧﻘﻮﺩ ﻭﺭﻗﻴﺔ ( ﻗﻴﻤﺘﻪ ﻣﺜﻼﹰ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﻋﺮﺍﻗـﻲ
ﻳﺴﺎﻭﻱ ﻣﺜﻼﹰ ﻣﺎﺋﺘﲔ ﻭ ﲬﺴﲔ ﺟﺮﺮﺍﻣﺎﹰ ﻣﻦ ﺍﻟﺬﻫﺐ ﻓﺒﻌﺪ ﻓﺘﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﻐﲑﺕ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻠﺔ ﺍﻟﻮﺭﻗﻴﺔ
ﻛﻤـﺎ ﺣﺪﺙ ﻣﺜﻼﹰ ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﻐﲑﺍﹰ ﻓﺎﺣﺸﺎﹰ ،ﻓﺄﺻﺒﺤﺖ ﺍﻟﺜﻼ ﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺍﻟﻌﺮﺍﻗـﻲ ﻻ ﺗـﺴﺎﻭﻱ
ﺇﻻ ﻋـﺸﺮﺓ ﺟﺮﺮﺍﻣﺎﺕ ﻣﻦ ﺍﻟﺬﻫﺐ ،ﻓﻬﻞ ﻳﺮﺩ ﺍﳌﺴﺘﺪﻳﻦ ﺍﳌﺎﻝ ﻛﻤﺎ ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ،ﺛﻼﺛ
ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﻋﺮﺍﻗﻲ ﻓﻴﺘﻀﺮﺭ ﺍﻟﺪﺍﺋﻦ ﺿﺮﺭﺍﹰ ﺑﺎﻟﻐﺎﹰ ،ﺃﻡ ﻳﺮﺩ ﻗﻴﻤﺔ ﺍﳌﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﻫﻮ ﻣﺎﺋﺘﲔ
)
1
ﻭﲬﺴﲔ ﺟﺮﺮﺍﻣﺎﹰ ﻣﻦ ﺍﻟﺬﻫﺐ .
)
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻨﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ ﻭﺍﻟﺸﻴﺦ
ﻧﺼﺮ ﻓﺮﻳﺪ ﻭﺍﺻﻞ ﺇﱃ ﺃﻧﻪ ﳚﺐ ﺭﺩ ﺍﻟﻘﻴﻤﺔ ﻋﻨﺪ ﺗﻐﲑ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ .ﻭﻳﻘﻮﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺇﻥ
)
ﺍﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ ﻫﻲ ﺳﻨﺪ ﺩﻳﻦ ﺑﺎﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ 2 ) .ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺫﻫﺐ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻳﻀﺎﹰ ﻣﻨﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﺍﻟﺴﺎﻟﻮﺱ ﺇﱃ ﺃﻧﻪ ﻳﻨﺒﻐـﻲ ﺃﻥ
ﻳﺆﺩﻯ ﺍﻟﺪﻳﻦ ﲟﺜﻠﻪ ﻻ ﺑﻘﻴﻤﺘﻪ ،ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻼﺀ ﻭﺍﻟﺮﺧﺺ ؛ ﻓﺈﻥ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ﺗﺄﺧﺬ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻘﻮﺩ
) 3 )
ﺍﻟﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻀﻴﺔ .
ﻭﻳﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﻤﺮ :ﺍﺳﺘﻘﺮ ﻣﻮﻗﻒ ﺃﻏﻠﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﻤﻨﻴﺔ ﻣﺘﺤﻘﻘﺔ
) 4 )
ﺑﻮﺿﻮﺡ ﰲ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ .
ﻭﺑﻌﺪ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻗﺮﺍﺭ ﺍ ﻤﻊ ﺭﻗﻢ ) (9ﰲ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺄﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﻧﻘﻮﺩ ﺍﻋﺘﺒﺎﺭﻳﺔ
ﻓﻴﻬﺎ ﺻﻔﺔ ﺍﻟﺜﻤﻨﻴﺔ ﻛﺎﻣﻠﺔ ،ﻭﳍﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻘﺮﺭﺓ ﻟﻠﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻦ ﺣﻴﺚ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﺎ
) 5 )
ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺴﻠﻢ ﻭﺳﺎﺋﺮ ﺃﺣﻜﺎﻣﻬﻤﺎ ﻗﺮﺭ ﻣﺎ ﻳﻠﻲ :
ﺍﻟﻌﱪﺓ ﰲ ﻭﻓﺎﺀ ﺍﻟﺪﻳﻮﻥ ﺍﻟﺜﺎﺑﺘﺔ ﺑﻌﻤﻠﺔ ﻣﺎ :ﻫﻲ ﺑﺎﳌﺜﻞ ﻭﻟﻴ ﺲ ﺑﺎﻟﻘﻴﻤﺔ ؛ ﻷﻥ ﺍﻟﺪﻳﻮﻥ ﺗﻘﻀﻰ ﺑﺄﻣﺜﺎﳍﺎ
.ﻓﻼ ﳚﻮﺯ ﺭﺑﻂ ﺍﻟﺪﻳﻮﻥ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﺬﻣﺔ ﺃﻳﺎﹰ ﻛﺎﻥ ﻣﺼﺪﺭﻫﺎ ﲟﺴﺘﻮﻯ ﺍﻷﺳﻌﺎﺭ
)(1
- ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 196 ) .
)(2
- ﺍﻟﺸﻨﻘﻴﻄﻲ :ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ) 319 ) - ، 1 / 318ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻹﺳﻼﻣﻴﺔ ) 548 ) -ﺷﺒﲑ :
ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) 196 ) .
)(3
- ﺷﺒﲑ :ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ) ( 4 ) - 197 ) .ﺍﻟﻌﻤﺮ :ﺍﻟﻨﻘﻮﺩ ﺍﻻﺋﺘﻤﺎﻧﻴﺔ ) 120 ) .
(5)
HYPERLINK "http://www.islampedia.com/MIE2/fatawa/zakat2 .htm#organs" - X
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..140…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
:ﺍﻷﺩﻟﺔ :ﻛﻞ ﻓﺮﻳﻖ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ :ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﻋﻦ ﺟﺮﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﺎﻝ :ﺃﺗﻴﺖ ﺍﻟـﻨﱯ - -ﻭﻫـﻮ ﰲ
)
ﱢﻞ ﺭﻛﻌﺘﲔ " ﻭﻛﺎﻥ ﱄ ﻋﻠﻴﻪ ﺩﻳﻦ ،ﻓﻘﻀﺎﱐ ﻭﺯﺍﺩﱐ " 1 ) .ﺍﳌﺴﺠﺪ ،ﻓﻘﺎﻝ " :ﺻ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺃﰊ ﺭﺍﻓﻊ - - ،ﺍﺳﺘﺴﻠﻒ ﻣـﻦ ﺭﺟـﻞﹴ ﺑﻜـﺮﺍﹰ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -
ﻓﻘﺪﻣﺖ ﻋﻠﻴﻪ ﺇﺑﻞ ﺍﻟﺼﺪﻗﺔ ،ﻓﺄﻣﺮ ﺃﺑﺎ ﺭﺍﻓﻊ ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﺮﺟﻞ ﺑﻜﺮﻩ ﻓﺮﺟﻊ ﺇﻟﻴﻪ ﺃﺑﻮ ﺭﺍﻓﻊ ﻓﻘﺎﻝ :ﱂ
ﻴﺎﺭ ﺍﻟﻨﺎﺱ ﺃﺣﺴﻨﻬﻢ ﻗﻀﺎﺀً " ﻪ ﺇﻳﺎﻩ ،ﺇﻥﱠ ﺧ ﻄﺃﺟﺪ ﻓﻴﻬﺎ ﺧﻴﺎﺭﺍﹰ ﺭﺑﺎﻋﻴﺎﹰ ،ﻓﻘﺎﻝ " :ﺃﹶﻋ
) 2 )
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺴﺎﺑﻘﲔ :ﺩﻝ ﺍﳊﺪﻳﺜﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ﻋﻠﻰ ﺣﺴﻦ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻰ
ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺰﻳﺎﺩﺓ ﻏﲑ ﺍﳌﺸﺮﻭﻃﺔ ،ﻭﻳﺪﻻﻥ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﺪﺍﺋﻦ ،ﻓﻌﻨﺪﻣﺎ
)
ﻛﺒﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺪﺍﺋﻦ 3 ) .ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ :ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻳﺮﺩ ﺍﳌﺜﻞ ﻓﻴﻪ ﺿﺮﺭ
:ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﲟﺎ ﻳﻠﻲ
ﺃﻭﻻﹰ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ - - ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗـﺎﻝ " :ﻻ ﺗﺒﻴﻌـﻮﺍ
ﺍﻟـﺬﻫﺐ
ﺑﺎﻟﺬﻫﺐ ﺇﻻ ﻣﺜﻼﹰ ﲟﺜﻞ ،ﻭﻻ ﺗﺸﻔﻮﺍ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﻮﺭﻕ ﺑﺎﻟﻮﺭﻕ ﺇﻻ ﻣﺜﻼﹰ
) 4 )
ﲟﺜﻞ ،ﻭﻻ ﺗﺸﻔﻮﺍ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﻻ ﺗﺒﻴﻌﻮﺍ ﻣﻨﻬﺎ ﻏﺎﺋﺒﺎﹰ ﺑﻨﺎﺟﺰ "
ﺛﺎﻧﻴﺎﹰ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ - -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗـﺎﻝ " :ﻻ ﺗﺒﻴﻌـﻮﺍ ﺍﻟـﺪﻳﻨﺎﺭ
) 5 )
ﺑﺎﻟﺪﻳﻨﺎﺭﻳﻦ ،ﻭﻻ ﺍﻟﺪﺭﻫﻢ ﺑﺎﻟﺪﺭﳘﲔ "
ﺩﻝ ﺍﳊﺪﻳﺜﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ﻋﻠﻰ ﺃﻥ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﺃﻭ ﺑﻴﻊ ﺍﻟﻨﻘﻮﺩ ﻳﻜﻮﻥ ﺑﺎﳌﺜﻞ ﻭﻻ ﲡﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺗﻔﻀﻴﻞ
) 6 )
ﺃﺣﺪﻫﺎ ﻋﻠﻰ ﺍﻵﺧﺮ .
)(1
- ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 97ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ) ) 59ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ،ﺡ 443 .
)(2
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 836ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ) ) 22ﻣﻦ ﺍﺳﺘﻠﻒ ﺷﻴﺌﺎﹰ ﻓﻘﻀﻰ ﺧﲑﺍﹰ ﻣﻨﻪ ،ﻭﺧﲑﻛﻢ ﺃﺣﺴﻨﻜﻢ ﻗﻀﺎﺀً ،ﺡ
118 -
1600
)(3
- ﺍﻧﻈﺮ ﺍﺑﻦ ﺣﺠﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) 1 / 537 ) -ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) - 11 / 38 ) .
) ( 4ﺍﻟﺒﺨﺎﺭﻱ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ) 389ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ) ) 78ﺑﻴﻊ ﺍﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ،ﺡ 2177 .
)(5
- ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) 825ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ) ) 14ﺍﻟﺮﺑﺎ ،ﺡ 78 - 1585 .
)(6
- ﺍﺑﻦ ﺣﺠﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) 4 / 380 ) -ﺍﻟﻨﻮﻭﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ) 11 / 10 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..141…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺗﻌﺎﺭﺿﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣﺴﻦ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ،ﻭﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﺪﺍﺋﻦ ،ﻣﻊ ﺍﻷﺣﺎﺩﻳـﺚ
ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃ ﻥ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻥ ﺑﺎﳌﺜﻞ ﻭﻻ ﳚﻮﺯ ﺃﺧﺬ ﺯﻳﺎﺩﺓ ﻣﺸ ﺮﻭﻃﺔ ،ﻭﺇﻻ ﻛﺎﻥ ﺭﺑﺎ ،
ﻭﺍﻻﺧـﺘﻼﻑ ﻳﻌﻮﺩ ﺇﱃ ﺃﻥ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ﳍﺎ ﺻﻔﺔ ﺍﻟﺜﻤﻨﻴﺔ ﻛﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺃﻡ ﻻ ،ﻓﻤﻦ ﺍﻋﺘﱪ ﺃﻥ
ﳍﺎ ﺻﻔﺔ ﺍﻟﺜﻤﻨﻴﺔ ﻗﺎﻝ ﺑﺮﺩ ﺍﳌﺜﻞ ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻔﺎﺿﻞ ،ﻭﻣﻦ ﻗﺎﻝ ﺑﻌﺪﻡ ﲦﻨﻴﺔ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ﻗﺎﻝ ﺑﺮﺩ
.ﺍﻟﻘﻴﻤﺔ
ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺘﺮﺟﻴﺢ :ﺃﺭﻯ ﺃﻥ ﺗﺮﺩ ﺍﻟﻘﻴﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺿﺮﺍﺭ ﺍﻟﱵ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺪﺍﺋﻦ ﻛﺒﲑﺓ ﳊﺪﻳﺚ
)
ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﻀﻰ ﺃﻥﹾ " :ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ " 1 ) -ﺣﺪﻳﺚ
) 2 )
ﺻﺤﻴﺢ . -
ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻨﺎﺱ ﺗﻘﺘ ﻀﻲ ﺭﺩ ﺍﻟﻘﻴﻤﺔ ﻻ ﺍﳌﺜﻞ ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺳﺘﻤﺘﻨﻊ ﻋﻦ ﺍﻟﺪﻳﻦ ﺇﺫﺍ ﺗﻮﻗﻊ
.ﺍﻟﺪﺍﺋﻦ ﺃﻥ ﺃﺿﺮﺍﺭﺍﹰ ﻛﺒﲑﺓ ﺳﺘﻌﻮﺩ ﻋﻠﻴﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺪﻳﻦ
:ﺧﻼﺻﺔ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﺍﻟﺘﺄﻣﲔ :ﺍﻟﺘﺄﻣﲔ ﻟﻪ ﻋﺪﺓ ﺃﻗﺴﺎﻡ ﻭﻫﻲ
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ ﻭﻟﻪ ﻋﺪﺓ ﺻﻮﺭ ﺃ ﳘﻬﺎ ﻧﻈﺎﻡ ﺍﻟﺘﻘﺎﻋﺪ ،ﻭﻧﻈﺎﻡ ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺮﺘﻤـﺎﻋﻲ ،ﻭﺍﻟﺘـﺄﻣﲔ .1
.ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺼﺤﻲ ،ﻭﻫﺬﺍ ﺍﻟﺘﺄﻣﲔ ﺟﺮﺎﺋﺰ
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ ﻭﻣﻦ ﺻﻮﺭﻩ ،ﺍﳉﻤﻌﻴﺎﺕ ﺍﳋﲑ ﻳﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﺑﲔ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻭﺍﳌﺪﻥ .2 ،
.ﺃﻳﻀﺎﹰ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﱵ ﺗﻨﺸﺄ ﺑﲔ ﺍﳌﻮﻇﻔﲔ ،ﻭﺣﻜﻤﻪ ﺟﺮﺎﺋﺰ
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ :ﻭﻣﻦ ﺻﻮﺭﻩ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﻷﺷﺨﺎﺹ ،ﻭﻫﻮ .3
ﻳﻨﻘﺴﻢ ﺇﱃ ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ،ﻭﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺍﻹﺻﺎﺑﺎﺕ ،ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﺄﻣﲔ ﻣﻦ
.ﺍﳌﺴﺆﻭﻟﻴﺔ ﻋﻦ ﺍﻟﻐﲑ
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻭﺭﺟﺮﺤﺖ ﺣﺮﻣﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻣﲔ ﻟﻼﺳﺘﻐﻼﻝ ﺍﻟﻮﺍﻗﻊ
.ﻓﻴﻪ
ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻗﺪ ﳝﺎﹰ ﳜﺘﻠﻒ ﻋﻦ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﺣﺪﻳﺜﺎﹰ ﺣﻴﺚ ﺃ ﻥ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻗﺪ ﳝﺎﹰ ﺛﻨـﺎﺋﻲ .1
ﺍﻷﻃـ ﺮﺍﻑ ) ﺍﻟﺒﺎﺋﻊ ﻭﺍﳌﺸﺘﻱ ( ﺃﻣﺎ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﺣﺪﻳﺜﺎﹰ ﺛﻼﺛﻲ ﺍﻷﻃﺮﺍﻑ ) ﺍﻟﺒﺎﺋﻊ ،ﺍﳌﺸﺘﻱ ،
.ﺍﻟﺒﻨﻚ (
ﺫﻛﺮﺕ ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﻭﻫﻲ ﻟﻮ ﺍﺳﺘﺪﺍﻥ ﺷﺨﺺ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﺍﻟﻌﻤﻠﺔ ﺍﻟﻮﺭﻗﻴﺔ ﰒ ﺗﻐـﲑﺕ ﻗﻴﻤـﺔ .1
.ﺍﻟﺪﻳﻨﺎﺭ ﺗﻐﲑﺍﹰ ﻓﺎﺣﺸﺎﹰ ﻟﺴﺒﺐ ﻣﺎ ،ﻓﻬﻞ ﻳﺮﺩ ﺍﳌﺪﻳﻦ ﻗﻴﻤﺔ ﺍﻷﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻗﺖ ﺍﻟﺪﻳﻦ ،ﺃﻡ ﻳﺮﺩ ﺍﳌﺜﻞ
)(2
)(1
ﺍﺑﻦ ﻣﺎﺟﺮﺔ :ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ) ) 400ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،ﺑﺎﺏ ) ) 17ﻣﻦ ﺑﲎ ﰲ ﺣﻘﻪ ﻣﺎ ﻳﻀﺮ ﲜﺎﺭﻩ ،ﺡ 2340 .
.ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺭﺟﺮﺤﺖ ﺭﺩ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺭﺩ ﺍﳌﺜﻞ .ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ .2
:ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ
ﺃ ﻥ ﺣﻔﻆ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋ ﻤﺴﺔ ﺍﻟﱵ ﻫﻲ ﻣﻘﺎﺻﺪ ﺍﻟﺸ ﺮﻳﻌﺔ ﻭﺃﻣﺮ ﲝﻔﻈﻬﺎ ﻭﻫﻲ ﺣﻔﻆ
.ﺍﻟﺪﻳﻦ ،ﻭﺣﻔﻆ ﺍﻟﻨﻔﺲ ،ﻭﺣﻔﻆ ﺍﻟﻌﻘﻞ ،ﻭﺣﻔﻆ ﺍﻟﻌﺮﺽ ﻭﺍﻟﻨﺴﻞ ،ﻭﺣﻔﻆ ﺍﳌﺎﻝ
ﺑﻌﻴﺪ ﰲ ﺣﻔ ﻆ ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻣﻘﺎﺻﺪ ﻭﻋﻤﻠﻴﺔ ﻧﻘﻞ ﺍﻷﻋ ﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺴﺎﻋﺪ ﺇﱃ ﺣﺪ
ﻛﻲ ﺗﺒﻘﻰ ﰲ ﻣﺴﺎﺭﻫﺎ ﺍﻟﺸﺮﻳﻌﺔ ) ﺣﻔﻆ ﺍﻟﻨﻔﺲ ( ،ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﺿﻮﺍﺑﻂ
.ﺍﻟﺼﺤﻴﺢ
ﻋﻤﻠﻴﺔ ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻻ ﲣﻠﻮ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﺛﻼﺙ ﺻﻮﺭ :ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ :ﻧﻘﻞ
ﻋﻀﻮ ﻣﻦ ﺟﺮﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﺟﺮﺴﺪﻩ .ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ .:ﻧﻘﻞ ﻋﻀﻮ ﻣﻦ ﺟﺮﺴﺪ
.ﺇﻧﺴﺎﻥ ﻣﻴﺖ ﳌﻌﺎﳉﺔ ﺍﳊﻲ
ﺣﻜﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ :ﻻ ﺧﻼﻑ ﰲ ﺟﺮﻮﺍﺯ ﻧﻘﻞ ﻋﻀﻮ ﻣﻦ ﺟﺮﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﰲ
ﺟﺮﺴﺪﻩ ،ﻭﻟﻜﻦ ﺑ ﺸﺮ ﻁ ﺃﻥ ﻳﺘﻴﻘﻦ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﻻ ﻳﻀﺮ ﺫﻟﻚ ﺻﺎﺣﺒﻪ ﺿﺮﺭﺍﹰ ﺑﻠﻴﻐﺎﹰ .ﻭﻟﻘﺪ ﺃﺟﺮﺎﺯ ﺍ
)
ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺫﻟـﻚ ﻭﺍﻋﺘﱪﻩ ﳑﺎ ﳛﻘﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ 1 ) .ﺣﻜﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻲ ﻧﻘﻞ
.ﻋﻀﻮ ﻣﻦ ﺟﺮﺴﺪ ﺇﻧﺴﺎﻥ ﻣﻴﺖ ﳌﻌﺎﳉﺔ ﺍﳊﻲ
ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻋﻀﺎﺀ ﺍﳌﻴﺖ ﰲ ﻣﻌﺎﳉﺔ ﺍﳊﻲ ،ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺃﻛﻞ ﺍﳌﻴﺖ ﻟﻠﻤـﻀﻄﺮ ﰲ
) 2 )
ﺍﳌﺨﻤـﺼﺔ .ﻭﻳﺸﺘﻁ ﻟﺬﻟﻚ ﺷﺮﻭﻁ ﻭﻫﻲ :
ﺍﻷﻃﺒﺎﺀ - .ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺣﺼﻮﻝ ﺍﻟﺸﻔﺎﺀ ،ﺣﺴﺐ ﻣﺎ ﻳﻘﺮﺭﻩ ﺃﻫﻞ ﺍﳋﱪﺓ ﺍﻟﻌﺪﻭﻝ ﻣﻦ
ﺍﻷﺣﻮﺍﻝ - .ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻮ ﺍﳌﻨﻘﻮﻝ ﻣﺆﺩﻳﺎﹰ ﺇﱃ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺴﺎﺏ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ
.ﺣﻜﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ :ﻭﻫﻲ ﻧﻘﻞ ﺍﻟﻌﻀﻮ ﻣﻦ ﺇﻧﺴﺎﻥ ﺣﻲ ﻵﺧﺮ ﺑﻘﺼﺪ ﺍﻟﻌﻼﺝ
:ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣﻮﺿﻊ ﺧﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ،ﺑﲔ ﳎﻴﺰ ﻭﻣﺎﻧﻊ ،ﻭﻟﻜﻞ ﻓﺮﻳﻖ ﺃﺩﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻝ
:ﺃﺩﻟﺔ ﺍﳌﺎﻧﻌﲔ
ﺎﺀ ﺗـﺸ ﻦﻤﻣ ﻠﹾﻚﺍﻟﹾﻤ ﺗﱰﹺﻉﺎﺀ ﻭﺗﺸ ﻦﻣ ﻠﹾﻚﺗﻲ ﺍﻟﹾﻤﺗﺆ ﻠﹾﻚﺍﻟﹾﻤ ﻚﺎﻟﻣ ﻢﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹸﻞﹺ ﺍﻟﻠﱠﻬ
ﻳﺮ) ( 1ﺀٍ ﻗﹶﺪ ﻲﻛﹸ ﱢﻞ ﺷ ﻠﹶﻰﻋ ﻧﻚﺇﹺ ﺮﻴﺍﻟﹾﺨ ﻙﺪﺎﺀ ﺑﹺﻴﺗﺸ ﻦﻝﱡ ﻣﺗﺬﺎﺀ ﻭﺗﺸ ﻦﺰ ﻣﺗﻌﻭ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺗﺪﻝ ﺍﻵﻳﺘﺎﻥ ﺍﻟﺴﺎﺑﻘﺘﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻠﻚ ﷲ ﻋ ﺰ ﻭﺟﺮﻞ ﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ - .ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ
ﺮﹺ)ﺤﺍﻟﹾﺒﻭ ﺮﻲ ﺍﻟﹾﺒﻓ ﻢﺎﻫﻠﹾﻨﻤﺣﻭ ﻡﺑﻨﹺﻲ ﺁﺩ ﺎﻨﻣﻛﹶﺮ ﻟﹶﻘﹶﺪ
( 3
.ﺃﻥ ﻣﻦ ﺗﻜﺮﱘ ﺑﲏ ﺁﺩﻡ ﻋﺪﻡ ﺍﻟﺘﻤﺜﻴﻞ ﺑﻪ ﻭﻧﻘﻞ ﺃﺟﺮﺰﺍﺀ ﻣﻨﻪ ﺇﱃ ﺇﻧﺴﺎﻥ ﺁﺧﺮ
ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺇﺫﺍ ﺃﻣﺮ ﺃﻣﲑﺍﹰ ﻋﻠـﻰ ﺟﺮـﻴﺶ ﺃﻭ ﺳﺮﻳﺔ ،
ﺃﻭﺻﺎﻩ ﰲ ﺧﺎﺻﺘﻪ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺧﲑﺍﹰ ،ﰒ ﻗﺎﻝ …. " :ﺍﻏﺰﻭﺍ ﻭﻻ ﺗﻐﻠـﻮﺍ
) ( 4
… " ﻭﻻ ﺗﻐﺪﺭﻭﺍ ﻭﻻ ﲤﺜﻠﻮﺍ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﻭﻟﻴﺪﺍﹰ
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺩﻝ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﻋﺪﻡ ﺍﳌﺜﻠﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ،ﺇﻥ ﻋﻤﻠﻴﺔ ﻧﺰﻉ
ﺍﻟﻌﻀﻮ ﻣﺜﻠﺔ ﰲ ﺟﺮﺴﻢ ﺍﻹﻧﺴـﺎﻥ ،ﻭﺍﻹﺳـﻼﻡ ﻳـﻨﻬﻰ ﻋﻦ ﺍﻟﺘـﻤﺜﻴﻞ ﺑﺎﳉـﺴﻢ ﺍﻵﺩﻣﻲ ﻷﻧﻪ ﻣـﻜﺮﻡ ﻓﻠﺬﻟﻚ
)
ﻋـﻤﻠﻴﺔ ﻧﺰﻉ ﺍﻷﻋﻀﺎﺀ ﳏﺮﻣﺔ 5 ) .ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸ ﺮﻳﻌﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ
ﻠﹸـﻮﺍﹾ ﺗﻘﹾﺘ ﻻﹶﺍﻟﺒﺸﺮﻳﺔ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ
ﻭﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ " -ﺇﹺﻻﱠ ﺑﹺﺎﳊﹶﻖ) ( 6ﺍﻟﻠﹼﻪ ﻡﺮﻲ ﺣﺍﻟﱠﺘ ﻔﹾﺲﺍﻟﻨ
)
) 7
-ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ " -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺇﻥ ﻗﻄﻊ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻔﻲ ﻗﻄﻊ ﺍﻷﻋﻀﺎﺀ
)
ﺍﻟﺒﺸﺮﻳﺔ ﺇﻫﺎﻧﺔ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ 8 ) .ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ :
ﺍﻟﻘﺎﻋﺪﺓ ﺗﻨﺺ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺘﺎﻥ ﻗﹸﺪﻡ ﺃﻋﻼﳘﺎ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺍﳌﻔﺎﺳﺪ ﻣﻊ ﺍﳌﺼﺎﱀ
ﻛﺎﻥ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺟﺮﻠﺐ ﺍﳌﺼﺎﱀ ،ﻓﺒﺬﻟﻚ ﺗﻜﻮﻥ ﻣﺼﻠﺤﺔ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﻧﻘﻞ
ﺍﻟﻌﻀﻮ ﻣﻨﻪ
)(1
ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ) 26 ) .
)(2
ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ :ﻣﻦ ﺍﻵﻳﺔ ) 12 ) .
)(3
)(5
ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ) 194 ) .
)(6
ﺃﺭﺟﺮﺢ ،ﻷﻧﻪ ﻣﺘﻴﻘﻦ ﺻﻼﺡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﺑﻴﻨﻤﺎ ﻫﻮ ﻣﺸﻜﻮﻙ ﺃﻭ ﻣﻈﻨﻮﻥ ﺻﻼﺣﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺇﺫﺍ
.ﻧﻘﻞ ﻣﻦ ﺇﻧﺴﺎﻥ ﻵﺧﺮ
:ﺃﺩﻟﺔ ﺍ ﻴﺰﻳﻦ
ﺍﺳﺘﺪﻝ ﺍ ﻴ ﺰﻭﻥ ﻟﻌﻤﻠﻴﺔ ﻧﺰﻉ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﳊﻲ ﻭﺯﺭﻋﻬﺎ ﰲ ﺁﺧﺮ ﺑﻘﺼﺪ ﺍﻟﻌﻼﺝ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ :
ﻳﺆﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺇﻳﺜﺎﺭ ،ﻭﻫﻮ ﳏﻤﻮﺩ ﺷﺮﻋﺎﹰ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ
ﺔﹲ ) 1ﺎﺻﺼﺧ ﻛﹶﺎﻥﹶ ﺑﹺﻬﹺﻢ ﻟﹶﻮﻭ ﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻭﻥﹶ ﻋﺛﺮ
(
ﻭﺍﻹﻳﺜﺎﺭ ﻫﻮ ﺗﻘﺪﱘ ﺍﻟﻐﲑ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ،ﻭﺍﳋﺼﺎﺻﺔ ﻫﻲ ﺷﺪﺓ ﺍﳊﺎﺟﺮﺔ ،ﻓﺤﺜﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﺼﻠﺤﺔ ﺍﻟﻐﲑ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺍﻟﻨﻔﺲ ﻭﻟﻮ ﻛﺎﻥ ﳏﺘﺎﺟﺮﺎﹰ ،
ﻭﺗﻘﺪﱘ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﻗﻤﺔ ﺍﻹﻳﺜﺎﺭ 2 ) ) .ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ :ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﳚﻮﺯ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻤﺎ ﺃﺣﻠﻪ ﺍﷲ ﻋﺰ ﻭﺟﺮﻞ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺑﺇﻥ ﻟ
ﺍ
ﻲﻓﻞﻠﻮﻥﳉﺃﻘﺎﺗﺃﺔﺍﻨﻳَﺃﻢُ ﻢُﺃﻟﻬﺍﺃﻟﻬﺑﺑﺃﺄﻥﻮ ﻢُﻬﺃﺃﻣﻭﻪّﻠﲔﻨﺃﺃﻧﻞﻔﺴﻣ ﻦﺆﺍﺍﻟﻤَﻯﻣﺃﺘﺮﺍﺷ
ـﺑﺒَﻴﺑﻞﺳﺍﻟﻟﻠـﻪ
ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳝﻠﻚ ﺍﻟﺘﺼﺮﻑ ﰲ ﻧﻔﺴﻪ ﲟﺎ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ،ﻭﺍﻟﺘﱪﻉ ﺑﺎﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ
) 4 )
ﻣـﻦ ﺍﻟﺘﺼﺮﻑ ﺍﳌﺸﺮﻭﻉ .
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " -ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍ ﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ،
) 5 )
ﻣﺜـﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻲ ﻣﻨﻪ ﻋﻀﻮ ،ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ "
)
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ - : " - ) 6
ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ،ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ "
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﻳﻔﻴﺪ ﺍﳊﺪﻳﺜﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺃﺧﻮﺓ ﻳﻀﺤﻲ ﺃﺣﺪﻫﻢ ﻣﻦ ﺃﺟﺮﻞ ﺍﻵﺧـﺮ ،
( )
ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ 7
ﻭﺍﻟﺘـﱪﻉ ﺑﺎﻷﻋﻀﺎﺀ ﻣﻦ ﺃﲰﻰ ﻣﻈﺎﻫﺮ ﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ .
ﺍﶈﺎﻓﻈـﺔ ﻋﻠـﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﻓﻴﺠﻮ ﺯ ﺍﻟﺘﻀﺤﻴﺔ ﲜﺰﺀ ﻣﻦ ﺍﻵﺩﻣﻲ ﻣﻘﺎﺑﻞ ﺣﻴﺎﺓ ﻭﳒﺎﺓ ﺷﺨﺺ
ﺁﺧﺮ ،ﻓﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺑﺎﺣﺖ ﺑﻌﺾ ﺍﶈﺮﻣﺎﺕ ﰲ ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺃﺟﺮﻞ ﺑﻘﺎﺀ ﺍﻟﻨﻔﺲ
،ﺍﻹﻧﺴﺎﻧﻴﺔ
)(7
)(1
ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺮﻋﻴﺔ ) 598 ) -ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ) 195 ) .
)(3
)(4
ﻣﺴﻠﻢ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 1352ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ،ﺑﺎﺏ ) ) 17ﺗﺮﺍﺣﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻌﺎﻃﻔﻬﻢ ،ﺡ 66 - 2586 .
)(6
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ) ، 1352ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ،ﺑﺎﺏ ) ) 17ﺗﺮﺍﺣﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻌﺎﻃﻔﻬﻢ ،ﺡ 65 - 2585 .ﻣﺴﻠ
ﻢ:
ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ) 195 ) .
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..147…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﱠﻞ ﺎ ﹸﺃﻫﻣﱰﹺﻳﺮﹺ ﻭﺍﻟﹾﺨ ﻢﻟﹶﺤﻭ ﻡﺍﻟﺪﺔﹶ ﻭﺘﻴﺍﻟﹾﻤ ﻜﹸﻢﻠﹶﻴﻋ ﻡﺮﺎ ﺣﻧﻤﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺇﹺ
ﻏﹶﻔﹸﻮﺭ ﺇﹺﻥﱠ ﺍﻟﻠﹼﻪ ﻪﻠﹶﻴﻋ ﻓﹶﻼ ﺇﹺﺛﹾﻢ ﺎﺩﻻﹶ ﻋﺑﺎﻍﹴ ﻭ ﺮﻏﹶﻴ ﻄﹸﺮﻦﹺ ﺍﺿﻓﹶﻤ ﺮﹺ ﺍﻟﻠﹼﻪﻴﻟﻐ ﺑﹺﻪ
ﻴﻢ) ( 1ﺣﺭ
ﻓﻌﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺇﻧﻘﺎﺫ ﺇﻧﺴﺎ ﻥ ﻣﻦ ﻫﻼﻙ ﳏﻘﻖ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺄﺧﺬ ﺟﺮﺰﺀ ﻣﻦ ﻏﲑﻩ ﺣﻴﺎﹰ ﺃﻭ ﻣﻴﺘﺎﹰ ﻭﱂ
ﻳﻮﺟﺮـﺪ ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ ﳌﻨﻊ ﻫﺬﺍ ﺍﳍﻼﻙ ﺇﻻ ﺑﺬﻟﻚ ﺍﻟﻘﻄﻊ ﻓﻬﻮ ﺿﺮﻭﺭﺓ ﻣﺴﺘﺜﻨﺎﺓ ﻣﻦ ﻗﺎﻋﺪﺓ ﻋﺪﻡ
) 2 )
ﺍﳌـﺴﺎﺱ ﺑـﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ .
ﺗﻌﺎﺭﺿﺖ ﻋﻤﻮﻡ ﺍﻵ ﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻓﺒﻌﻀﻬﺎ ﳛﺚ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﻋﻠـﻰ ﺍﻟـﻨﻔﺲ
ﺍﻟﺒﺸﺮﻳﺔ ﻭﻋﺪﻡ ﺍﳌﺴﺎﺱ ﺎ ،ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺣﺚ ﻋﻠﻰ ﺍﻹﻳﺜﺎﺭ ﻭﻣﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﲟﺎ ﻳﺴﺘﻄﻴﻊ
.ﻓﺬﻟﻚ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻷﺧﻮﺓ
ﺑﻌﺪ ﺍﺳﺘﻌﺮﺍﺽ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ ﻧﺮﺟﺮﺢ ﺟﺮﻮﺍ ﺯ ﻧﻘﻞ ﺍﻷﻋ ﻀﺎﺀ ﻣﻦ ﺍﻟﺸﺨﺺ ﺍﳊﻲ ﺇﱃ ﺍﻵﺧﺮ ﻭﺫﻟـﻚ
) 3 )
ﺇﺫﺍ ﺗﻴﻘﻦ ﻋﺪﻡ ﺗﻌﺮﺽ ﺍﻟﺸﺨﺺ ﺍﳌﻨﻘﻮﻝ ﻣﻨﻪ ﻟﻠﻬﻼﻙ ،ﻭﻫﺬﺍ ﻣﺎ ﺭﺟﺮﺤﻪ ﺍ ﻤﻊ ﺍﻟﻔﻘﻬﻲ .
ﻗﺮﺍﺭ ﺍ ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﰲ ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ
ﺑﻌﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺯﺭﻉ ﺍﻷﻋﻀﺎﺀ ﻭﺃﺩﻟﺔ ﺍﳌﺎﻧﻌﲔ ﻭﺍﳌﺒﻴﺤﲔ ،ﻭﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴـﻪ ﺍﻟﻄـﺐ
:ﺍﳊﺪﻳﺚ ﻗﺮﺭ ﻣﺎ ﻳﻠﻲ
ﺃﻭﻻﹰ :ﺇﻥ ﺃﺧﺬ ﻋﻀﻮ ﻣﻦ ﺟﺮﺴﻢ ﺇﻧﺴﺎ ﻥ ﻭﺯﺭﻋﻪ ﰲ ﺟﺮﺴﻢ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﻣﻀﻄﺮ ﺇﻟﻴﻪ ﻹﻧﻘـﺎﺫ
ﺣﻴﺎﺗـﻪ ،ﺃﻭ ﻻﺳﺘﻌﺎﺩﺓ ﻭﻇﻴﻔﺔ ﻣﻦ ﻭﻇﺎﺋﻒ ﺃﻋ ﻀﺎﺋ ﻪ ﺍﻷﺳﺎﺳﻴﺔ ،ﻫﻮ ﻋﻤﻞ ﺟﺮﺎﺋﺰ ،ﻻ ﻳﺘﻨﺎﰱ ﻣﻊ
ﺍﻟﻜﺮﺍﻣـﺔ ﺍﻹﻧـﺴﺎﻧﻴﺔ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺄﺧﻮﺫ ﻣﻨﻪ ،ﻛﻤﺎ ﺃﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻛﺒﲑﺓ ،ﻭﺇﻋﺎﻧﺔ ﺧﲑﺓ ﻟﻠﻤﺰﺭﻭﻉ
:ﻓﻴﻪ ،ﻭﻫﻮ ﻋﻤﻞ ﻣـﺸﺮﻭﻉ ﻭﲪﻴﺪ ،ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺘﺎﻟﻴﺔ
- ﺃﻥ ﻻ ﻳﻀﺮ ﺃﺧﺬ ﺍﻟﻌﻀﻮ ﻣﻦ ﺍﳌﺘﱪﻉ ﺑﻪ ﺿﺮﺭﺍﹰ ﳜﻞ ﲝﻴﺎﺗﻪ ﺍﻟﻌﺎﺩﻳﺔ ،ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻦ ﻗﺒﻴﻞ
.ﺍﻹﻟﻘـﺎﺀ ﺑﺎﻟﻨﻔﺲ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻏﲑ ﺟﺮﺎﺋﺰ ﺷﺮﻋﺎﹰ
ﺍﳌﻀﻄﺮ - .ﺃﻥ ﻳﻜﻮﻥ ﺯﺭﻉ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻄﺒﻴﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﳌﻤﻜﻨﺔ ﳌﻌﺎﳉﺔ
)(1
- ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ ) 173 ) .
)(2
- ﻭﺍﺻﻞ :ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟ ﺸﺮﻋﻴﺔ ) 598 ) -ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ) ( 3 ) - 192 ) .ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ
ﺍﻹﺳﻼﻡ ) 207 ) . ، 206
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..148…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
- ﺃﻥ ﻳﻜﻮﻥ ﳒﺎﺡ ﻛﻞ ﻣﻦ ﻋﻤﻠﻴﱵ ﺍﻟﺘﻉ ﻭﺍﻟﺰﺭﻉ ﳏﻘﻘﺎﹰ ﰲ ﺍﻟﻌﺎﺩﺓ ﺃﻭ ﻏﺎﻟﺒﺎﹰ .ﺛﺎﻧﻴﺎﹰ :ﺗﻌﺘﱪ
:ﺍﳊﺎﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺟﺮﺎﺋﺰﺓ ﺷﺮﻋﺎﹰ ﺑﻄﺮﻳﻘﺔ ﺍﻷﻭﻟﻮﻳﺔ
- ﺃﺧﺬ ﺍﻟﻌﻀﻮ ﻣﻦ ﺇﻧﺴﺎﻥ ﻣﻴﺖ ،ﻹﻧﻘﺎﺫ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﻣﻀﻄﺮ ﺇﻟﻴﻪ ﺑﺸﺮﻭﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻪ
ﻣﻜﻠﻔﺎﹰ
ﰲ- ﺃﻥ ﻳﺆﺧﺬ ﺍﻟﻌﻀﻮ ﻣﻦ ﺣﻴﻮﺍﻥ ﻣﺄﻛﻮﻝ ﺍﻟﻠﺤﻢ ،ﻭﻣﺬﻛﻰ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﻏﲑﻩ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻟﺰﺭﻋـﻪ
.ﺇﻧﺴﺎﻥ ﻣﻀﻄﺮ ﺇﻟﻴﻪ
- ﺃﺧﺬ ﺟﺮﺰﺀ ﻣﻦ ﺟﺮﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻟﺰﺭﻋﻪ ﺃﻭ ﻟﻠﺘﻗﻴﻊ ﰲ ﺟﺮﺴﻢ ﻧﻔﺴﻪ ،ﻛﺄﺧﺬ ﻗﻄﻌﺔ ﻣﻦ ﺟﺮﻠﺪﻩ ﺃﻭ
.ﻋﻈﻤﻪ ﻟﺘﻗﻴﻊ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻣﻦ ﺟﺮﺴﻤﻪ ﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺮﺔ ﺇﱃ ﺫﻟﻚ
- ﻭﺿﻊ ﻗﻄﻌﺔ ﺻﻨﺎﻋﻴﺔ ﻣﻦ ﻣﻌﺎﺩﻥ ﺃﻭ ﻣﻮﺍﺩ ﺃﺧﺮﻯ ﰲ ﺟﺮﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻟﻌـﻼﺝ ﺣﺎﻟـﺔ ﻣﺮﺿـﻴﺔ ﻓﻴـﻪ
.ﻛﺎﳌﻔﺎﺻﻞ ﻭﺻﻤﺎﻡ ﺍﻟﻘﻠﺐ ﻭﻏﲑﻫﺎ
) 1 )
ﻓﻜﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺍﻷﺭﺑﻊ ﻳﺮﻯ ﺍ ﻠﺲ ﺟﺮﻮﺍﺯﻫﺎ ﺷﺮﻋﺎﹰ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﺑﻘﺔ .
)(1
- ﻣﻮﺳﻰ :ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ) 209 ) . ، 206
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..149…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻋﻨﻪ ،ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻫﻞ ﻳﺴﻤﺢ ﺑﺘﺸﺮﻳﺢ ﺟﺮﺜﺔ ﺍﻹﻧﺴﺎ ﻥ ﺍﳌﻴﺖ ﻣﻨﻬﻲ ﺇﻥ ﺍﻟﺘﺸﺮﻳﺢ ﺃﻣﺮ
.ﺃﻡ ﻻ ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺩﺭﺳﺖ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺸﺮﻳﺢ ،ﻭﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ﻣﻊ ﺑﻴﺎﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺮﺢ
ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻻﺷﺘﺒﺎﻩ ﲜﺮﳝﺔ ؛ ﳌﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻮﻓﺎﺓ ،ﻣﺜﻞ ﺍﳋﻨﻖ ،ﺃﻭ ﺍﻟﻀﺮﺏ ،ﺃﻭ ﺍﻟﺘﺴﻤﻢ ،
.ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﺢ ﺣﻔﻆ ﺍﻟﺪﻣﺎﺀ ،ﻭﺻﻴﺎﻧﺔ ﺍﻷﺟﺮﺴﺎﺩ ﺍﻟﺒﺸﺮﻳﺔ
ﺘﺨﺬ ﺍﻟﺘﺪﺍﺑﲑ ﻳﻌﺮﻑ ﻧﻮﻉ ﺍﳌﺮﺽ ،ﻓﺘ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻻﺷﺘﺒﺎﻩ ﲟﺮﺽ ﻣﺎ ،ﻓﻌﻨﺪ ﺍﻟﺘﺸﺮﻳﺢ
.ﺍﻟﻼﺯﻣﺔ ،ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻄﺐ ﺍﻟﻮﻗﺎﺋﻲ
ﻭﺫﻟﻚ ﳌﻌﺮﻓﺔ ﺗﺮﻛﻴﺐ ﺍﳉﺴﻢ ﻭﺃﻋﻀﺎﺋﻪ ؛ ﻟﺘﻌﻠﻢ ﺍﻟﻄﺐ ﻋﻤﻮﻣﺎﹰ ،ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﲢﺖ ﺇﺷﺮﺍﻑ
.ﺍﻷﻃﺒﺎﺀ ﺍﳌﺨﺘﺼﲔ
ﻓﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ :ﺇﱃ ﺟﺮﻮﺍﺯ ﺷﻖ ﺑﻄﻦ ﺍﳌﺮﺃﺓ ﻹﺧﺮﺍﺝ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ،ﻭﻳﻘﻮﻝ ﺍﻟﻨﻮﻭﻱ " ﺇﻥ ﻣﺎﺗﺖ
ﻖ ﺟﺮﻮﻓﻬﺎ ؛ ﻷﻥ ﺍﺳﺘﺒﻘﺎﺀ ﺍﳊﻲ ﺑﺈﺗﻼﻑ ﺟﺮﺰﺀ ﻣﻦ ﺍﳌﻴﺖ ﺃﻣﺮ ﺍﻣـﺮﺃﺓ ﻭﰲ ﺟﺮﻮﻓﻬﺎ ﺟﺮﻨﲔ ﺣﻲ ﺷ
)
ﺿﺮﻭﺭﻱ 2 ) .ﺫﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ :ﺇﱃ ﻋﺪﻡ ﺟﺮﻮﺍﺯ ﺷﻖ ﺑﻄﻦ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻣﺎﺗﺖ ﻭﻫﻲ ﺣﺎﻣﻞ ﻹﺧﺮﺍﺝ
) 3 )
ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ،ﻭﻳـﺪﺧﻞ ﺍﻟﻘﻮﺍﺑﻞ ﺃﻳﺪﻳﻬﻦ ﻹﺧﺮﺍﺝ ﺍﳉﻨﲔ .
:ﺃﺩﻟﺔ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ
ﺃﻭﻻﹰ :ﻋﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ، -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﺎﻝ " :ﻛﺴﺮ ﻋﻈﻢ ﺍﳌﻴﺖ
ﻛﻜﺴﺮﻩ
) )
) 5
ﺣﻴﺎﹰ " 4 ) -ﺣﺪﻳﺚ ﺻﺤﻴﺢ -
)(4
)(1
)(5
)(2
ﺃﺑﻮ ﺩﺍﻭﺩ :ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ) 491ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ،ﺑﺎﺏ ) ) 64ﰲ ﺍﳊﻔﺎﺭ ﳚﺪ ﺍﻟﻌﻈﻢ ،ﻫﻞ ﻳﺘﻨﻜﺐ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ،ﺡ 3207 .
ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ :ﺃﻥ ﻛﺴﺮ ﻋﻈﻢ ﺍﳌﻴﺖ ﻣﻨﻬﻲ ﻋﻨﻪ ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ ﺑﺎﻗﻲ ﺗﺸﺮﻳﺢ ﺟﺮﺴﻢ
.ﺍﻹﻧﺴﺎﻥ ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ
ﺛﺎﻧﻴﺎﹰ :ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺇﺫﺍ ﺃﻣﺮ ﺃﻣﲑﺍﹰ ﻋﻠﻰ ﺟﺮﻴﺶ ﺃﻭ
ﺳﺮﻳﺔ ،ﺃﻭﺻﺎﻩ ﰲ ﺧﺎﺻﺘﻪ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺧﲑﺍﹰ ،ﰒ ﻗﺎﻝ " :ﺍﻏﺰﻭﺍ ﻭﻻ
) ( 1
… " .ﺗﻐﻠﻮﺍ ﻭﻻ ﺗﻐـﺪﺭﻭﺍ ﻭﻻ ﲤﺜﻠﻮﺍ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﻭﻟﻴﺪﺍﹰ
ﻰ ﻋﻦ ﺍﳌﺜﻠﺔ ،ﻭﺗﺸﺮﻳﺢ ﺍﳉﺜﺚ ﻣﻦ ﺍﳌﺜﻠﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ - -ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ :ﺃﻥ ﺍﻟﻨﱯ
.
ﺃ ﻥ ﺇﺣﻴﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﺟﺮﺐ ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺸﺮﻳﺢ -ﺳﻮﺍﺀ ﻹﺧﺮﺍﺝ ﺍﳉﻨﲔ ،ﺃﻭ
.ﻟﻸﺳﺒﺎﺏ ﺳﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ -ﺇﺣﻴﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻬﻲ ﻣﺸﺮﻭﻋﺔ
) 3 )
ﺭﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ) ﻗﺮﺍﺭ ﳎﻠﺲ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ( :
ﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻋﻠﻰ ﺟﺮﻮﺍﺯ ﺍﻟﺘﺸﺮﻳﺢ ﻟﻠﻀﺮﻭﺭﺓ ﺍﻟﻄﺒﻴﺔ ﺃﻭ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻫﺬﺍ ﻧﺺ ﻗﺮﺍﺭ ﻫﻴﺌﺔ
.ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﻟﺘﺸ ﺮﻳﺢ ﻟﻐﺮﺽ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺩﻋﻮﻯ ﺟﺮﻨﺎﺋﻴﺔ ،ﺃﻭ ﻟﻐﺮﺽ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺃﻣﺮﺍﺽ ﻭﺑﺎﺋ ﻴﺔ ،ﺃﻭ ﻟﻐﺮﺽ
ﻋﻠﻤﻲ ﻓﻬﻮ ﺟﺮﺎﺋﺰ ﻷﻥ ﻓﻴﻪ ﲢﺼﻴﻞ ﺍﳌﺼﺎﱀ ﻭﺗﻜﺜﲑﻫﺎ ،ﻭﻳﺪﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻭﻳﻘﻠﻠﻬﺎ ﺑﺎﺭﺗﻜﺎﺏ ﺃﺩﱏ
.ﺍﻟﻀﺮﺭﻳﻦ
· ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺮﺟﻴﺢ ﺃﻭﻻﹰ :ﻭﺟﻪ ﺍﻟﺘﻌﺎﺭﺽ :ﻟﻘﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ
،ﺟﺮﻮﺍﺯ ﺗﺸﺮﻳﺢ ﺍﳌﻴﺖ ﻷﺳﺒﺎﺏ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ
ﺛﺎﻧﻴﺎﹰ :ﻭﺟﻪ ﺍﻟﺘﺮﺟﻴﺢ :ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺭﺟﺮﺤﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ،ﻭﻫﻲ ﻧﻮﻉ ﺁﺧـﺮ ﳑﻜـﻦ ﺃﻥ
.ﻧﻀﻴﻔﻪ ﺇﱃ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺭﺟﺮﻴﺔ ﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﳝﻜﻦ ﺃﻥ ﻧﺮﺟﺮﺢ ﺃﺣﺪ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻵﺧﺮ
)(2
)(3
)(1
ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺻﻔﺤﺔ 144ﺣﺎﺷﻴﺔ 4 .
ﳚﻮﺯ ﻧﻘﻞ ﺍﻷﻋ ﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﻛﺬﻟﻚ ﳚﻮ ﺯ ﺗﺸﺮﻳﺢ ﺍﳉﺜﺔ ﻷﻏﺮﺍﺽ ﺟﺮﻨﺎﺋﻴﺔ ،ﺃﻭ ﻃﺒﻴﺔ ،ﺃﻭ
ﻋﻠﻤﻴﺔ ،ﻭﳜﺘﻠﻒ ﺣﻜﻢ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﻗﺪ ﳝﺎﹰ ،ﻭﺣﺪﻳﺜﺎﹰ ،ﻭﺫﻟﻚ ﻟﻠﺘﻄﻮﺭ ﺍﻟﻌﻠﻮﻡ ،ﻓﻴﻤﻜﻦ
.ﺍﻟﻘﻴﺎﻡ ﺎ ﺑﻨﺴﺒﺔ ﳒـﺎﺡ ﻋﺎﻟﻴﺔ ،ﻓﻘﺪﳝﺎﹰ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺇﺟﺮﺮﺍﺀ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ
.ﺍﻧﺘﻬﻰ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﲝﻤﺪ ﺍﷲ ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﻗﺪ ﺍﻧﺘﻬﺖ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻠﻠﹼﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..153…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳋﺎﲤﺔ
ﺇﻥ ﺍﳊﻤﺪ ﷲ ،ﳓﻤﺪﻩ ،ﻭﻧﺴﺘﻌﻴﻨﻪ ،ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ
-ﺃﻋﻤـﺎﻟﻨﺎ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﺻـﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺔ ﳏﻤﺪ
.-
ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ،ﺃﺳﺠﻞ ﺃﻫﻢ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﻭﻫﻮ
:ﻛﺎﻵﰐ
ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻌﺎﺭﺽ ﺣﻘﻴﻘﻲ ﺑﻞ ﺇﻥ ﻫﺬﺍ - 1
.ﺍﻟﺘﻌﺎﺭﺽ ﻫﻮ ﻣﻦ ﻭﺟﺮﻬﺔ ﻧﻈﺮ ﺍ ﺘﻬﺪ
ﻟﺘﻌﺮﻳﻒ - ﺃﻥ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻠﻐﻮﻱ :ﻫﻮ ﺍﻟﺘﻘﺎﺑﻞ ﺍﳌﺘﻤﺎﻧﻊ ،ﻭﺇﻥ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﺬﻱ ﺍﺧﺘﺗﻪ
ﻣﻨﻬﻤﺎ ،ﺿﺪ ﻣﺎ ﺗﻮﺟﺮﺐ ﻛﻞ ﻭﺍﺣﺪﺓ ﺍﻟﺘﻌﺎﺭﺽ ﻫﻮ :ﺗﻘﺎﺑﻞ ﺍﳊﺠﺘﲔ ﺍﳌﺘﺴﺎﻭﻳﺘﲔ ﻋﻠﻰ ﻭﺟﺮﻪ
.ﺗﻮﺟﺮﺒـﻪ ﺍﻷﺧﺮﻯ ،ﰲ ﳏﻞ ﻭﺍﺣﺪ ،ﰲ ﺯﻣﺎﻥ ﻭﺍﺣﺪ
- ﺇﻥ ﻟﻠﺘﻌﺎﺭﺽ ﺭﻛﻨﲔ ﳘﺎ ) :ﺣﺠﻴﺔ ﺍﻷﺩﻟﺔ ﻭﺗﻌﺪﺩﻫﺎ ،ﰒ ﺗﻘﺎﺑﻞ ﺍﻷﺩﻟﺔ ( ،ﻭﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ
ﰲ ﳏﻞﹴ ،ﻭﺍﺣﺪ ﻫﻲ ) :ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﻘﻮﺓ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﻭﻗﺖ
ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺇﻻ ﺎ ،ﻭﺇﺫﺍ ﺍﺧﺘﻞ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺃﻭ ﺍﻟﺸﺮﻭﻁ ،ﻓﻼ ﻳﻌﺘﺪ ( ،ﻭﺍﺣﺪ
ﺑﺎﻟﺘﻌﺎﺭﺽ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻛﺬﻟﻚ ﻟﻠﺘﻌﺎﺭﺽ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ ) :ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺍﺕ ،ﻋﺪﻡ
ﻣﻌﺮﻓﺔ ﺗﺎﺭﻳﺦ ﻭﺭﻭﺩ ﺍﻷﺩﻟﺔ ،ﻭﺍﻻﺷﺘﺍﻙ ﰲ ﺍﻟﻠﻔﻆ ،ﻭﺍﺧﺘﻼﻑ ﺍﳊﺎﻝ ﻭﺍﳌﻮﺿﻊ ( ،ﻓﻴﺘﻀﺢ ﻣﻦ
.ﺇﱃ ﺳﺒﺐﹴ ﻣﺘﻌﻠﻖﹴ ﺑﺎ ﺘﻬﺪ ﻧﻔﺴﻪ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻟـﻴﺲ ﺣﻘﻴﻘﻴﺎﹰ ؛ ﺑﻞ ﺭﺍﺟﺮﻊ
ﻭﻳ - ﺪﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﺴﺦ ،ﺃﻭ ﺍﳉﻤﻊ ،ﺃﻭ ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،
ﺍﻟﺘﺴﺎﻗﻂ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ،ﻷﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ ﻭﺍﻷﺩﻟﺔ
.ﺍﻟﻘﻄﻌﻴﺔ ﻻ ﻳﻌﺘﺪ ﺑﻪ ؛ ﻷﻥ ﺍﻟﻘﻄﻌﻲ ﻣﻘﺪﻡ ﺍﺗﻔﺎﻗﺎﹰ
- ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ،ﻭﻟﻪ ﺣﻜـﻢ ﺍﻷﺩﻟـﺔ ﺍﻟﻘﻄﻌﻴـﺔ ،ﻭﺇﻥ
ﺗﻌﺎﺭﺿﺖ ﺁﻳﺘﺎﻥ ﻧﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺃﻗﻞ ﻣﻨﻬﻤﺎ ﺭﺗﺒﺔ ،ﻣﺜﻞ ﺍﻟﺴﻨﺔ ،ﻓﺈﻥ ﱂ ﳒﺪ ،ﻧﺒﺤﺚ ﰲ ﺍﻟﻘﻴﺎﺱ
.ﺣﱴ ﻧﻘﻮﻱ ﺃﺣﺪ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻣﻦ ﺟﺮﻬﺔ ﺍﻟﺪﻻﻟﺔ
- ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ،ﻭﺣﻜﻤﻪ ﺍﻟﻨـﺴﺦ ،ﺃﻭ ﺍﳉﻤـﻊ ،ﺃﻭ ﺍﻟﺘـﺮﺟﺮﻴﺢ ،ﺃﻭ
.ﺍﻟﺘﺴﺎﻗﻂ
- ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﻓﻌﺎﻝ ﻣﺴﺘﺤﻴﻞ ﺃﻥ ﳛﺪﺙ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻘﻮﻝ
:ﻭﺍﻟﻔﻌـﻞ ﻟﻪ ﺣﺎﻟﺘﺎﻥ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..154…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ،ﻛـﺎﻥ ﺍﳌﺘـﺄﺧﺮ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ :ﺇﻣﺎ ﺃﻥ ﻳﺘﻌﺎﺭﺿﺎ ﻣﻦ ﻛﻞ ﻭﺟﺮﻪ ،ﻓﻌﻨﺪ ﺫﻟﻚ ﺇﺫﺍ ﻋ
ﻳﻌﺮﻑ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓﺎﻟﻘﻮﻝ ﻣﻘﺪﻡ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﺇﻥ ﺗﻌﺎﺭﺿﺎ ﻣﻦ ﻧﺎﺳـﺨﺎﹰ ﻟﻠﻤﺘﻘﺪﻡ ،ﻭﺇﻥ ﱂ
.ﻭﺟﺮﻪ ﺩﻭﻥ ﻭﺟﺮﻪ ،ﳒﻤﻊ ﺑﻴﻨﻬﻤﺎ
ﺃ -ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﳊﻨﻔﻴﺔ ) ﺍﻟﻨﺴﺦ ،ﺍﻟﺘﺟﺮﻴﺢ ،ﺍﳉﻤﻊ ،ﺍﻟﺘﺴﺎﻗﻂ ( .ﺏ -ﻃﺮﻳﻘﺔ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ
) ﺍﻟﻨﺴﺦ ،ﺍﳉﻤﻊ ،ﺍﻟﺘﺟﺮﻴﺢ ،ﺍﻟﺘﺴﺎﻗﻂ ( .ﺝ -ﻃﺮﻳﻘﺔ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ) ﺍﳉﻤﻊ ،ﺍﻟﻨﺴﺦ ،
.ﺍﻟﺘﺟﺮﻴﺢ ،ﺍﻟﺘﺴﺎﻗﻂ (
- ﺍﻟﻨﺴﺦ ﻟﻐﺔﹰ ﻭﻫﻮ ﺍﻹﺯﺍﻟﺔ ،ﻭﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ " :ﺭﻓﻊ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﲞﻄﺎﺏ ﺷﺮﻋﻲ ﻣﺘﺍﺥﹴ
ﻋﻨـﻪ ،ﻭﺷﺮﻭﻁ ﺍﻟﻨﺴﺦ ﲬﺴﺔ ﻭﻫﻲ ) :ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺍﳌﻨﺴﻮﺥ ﺷﺮﻋﻴﺎﹰ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺳـﺦ
ﺷـﺮﻋﻴﺎﹰ ﻣﺘﺍﺧﻴﺎﹰ ﻋﻦ ﺍﳌﻨﺴﻮﺥ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﲑ ﻣﻘﻴﺪ ﺑﻮﻗﺖ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺳﺦ ﻣﺴﺎﻭﻳﺎﹰ
ﻟﻠﻤﻨﺴﻮﺥ ﰲ ﺍﻟﻘﻮﺓ ،ﺃﻭ ﺃﻗﻮﻯ ﻣﻨﻪ ،ﻭﺃﻥ ﻳﻘﻊ ﺍﻟﻨﺴﺦ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ(
ﺗﻌﺮﻳﻒ ﺍﳉﻤﻊ ﻟﻐﺔﹰ :ﻫﻮ ﺍﻟﻀﻢ ﻭﺗﺄﻟﻴﻒ ﺍﳌﺘﻔﺮﻕ ،ﻭﺃ ﻥ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﺠﻤﻊ ﻫﻮ - 10 :
ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﺃﻭ ﺑﻌﻀﻬﻤﺎ ،ﻭﺷﺮﻭﻁ ﺍﳉﻤﻊ ﺃﺭﺑﻌﺔ ﻫﻲ ) ﺃ ﻥ ﻳﺜﺒﺖ ﺍﻟﺘﻌﺎﺭﺽ
ﺑﺄﺭﻛﺎﻧـﻪ ﻭﺷﺮﻭﻃﻪ ،ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ،ﺃﻥ ﻻ ﻳﺘﻌﺎﺭﺽ ﺍﳉﻤﻊ ﻣﻊ ﻧﺺ ﺻﺮﻳﺢ ،
.ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﺮﻪ ﻣﻘﺒﻮﻝ ﰲ ﺍﻟﻠﻐﺔ (
ﻣﺮﺍﺗﺐ ﺍﳉﻤﻊ ﻭﻫﻲ ﺛﻼﺙ ) ﺍﻟﺘﻨﻮﻳﻊ ،ﺗﻌﺪﺩ ﺣﻜﻢ ﺍﻟﺪﻟﻴﻞ ،ﺗﻌﺪﺩ ﻣﻮﺍﺿﻊ ﺍﻷﺩﻟـﺔ ( -11 ،
ﻭﺻـﻮﺭ ﺍﳉﻤﻊ ﲬﺲ ،ﻭﻫﻲ ) ﺍﳉﻤﻊ ﺑﺎﻟﺘﺨﺼﻴﺺ ،ﻭﺑﺎﻟﺘﻘﻴﻴﺪ ،ﻭ ﲝﻤﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،
.ﻭﲝﻤﻞ ﺍﻟﻨـﻬﻲ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ،ﻭ ﺑﺎﺧﺘﻼﻑ ﺍﳊﺎﻝ ﺃﻭ ﺍﳌﻮﺿﻊ (
ﲝﻴﺚ - ﻣﻌﲎ ﺍﻟﺘﻌﺎﺩﻝ ﻟﻐﺔﹰ :ﻫﻮ ﺍﳌﺴﺎﻭﺍﺓ ،ﻭﻣﻌﻨﺎﻩ ﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ :ﺗﺴﺎﻭﻱ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ؛
ﻳﻜﻮﻥ ﻟﺒﻌﻀﻬﺎ ﻣﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ،ﻭﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺩﻝ ﻭﻫﻲ ) ﲢﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ
.ﻭﺷﺮﻭﻃﻪ ،ﻭﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻨﺴﺦ ،ﺃﻭ ﺍﳉﻤﻊ ،ﺃﻭ ﺍﻟﺘﺟﺮﻴﺢ (
ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻭﻗﻮ ﻉ ﺍﻟﺘﻌﺎﺩﻝ ﰲ ﺫﻫﻦ ﺍ ﺘﻬﺪ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﻗﻮﻋﻪ ﺣﻘﻴﻘﺔ ﺃﻭ ﰲ - 13
.ﻧﻔﺲ ﺍﻷﻣﺮ ﺍﻟﺮﺍﺟﺮﺢ ﻫﻮ ﻭﻗﻮﻋﻪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﻫﻮ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻷﺩﻟﺔ
ﻣﻌﲎ ﺍﻟﺘﺟﺮﻴﺢ ﻟﻐﺔﹰ ﻫﻮ :ﺍﻟ ﺰﻳﺎﺩﺓ ،ﻭﺍﺻﻄﻼﺣﺎﹰ ﻫﻮ :ﺗﻘﻮﻳﺔ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ -14
ﻟﺪﻟﻴﻞ ،ﺷﺮﻭ ﻁ ﺍﻟﺘﺟﺮﻴﺢ ﺃﺭﺑﻌﺔ ﻫﻲ :ﺃﻥ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻌﺎﺭﺽ ﺑﺄﺭﻛﺎﻧﻪ ﻭﺷﺮﻭﻃﻪ ﺍﻟﱵ ﺫﻛﺮ ﺎ ﰲ ﻓﺼﻞ
ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺃﻥ ﻻ ﳝﻜﻦ ﺍﻟﻨﺴﺦ ،ﻭﻻ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﻭﻭﺟﺮﻮﺩ ﺩﻟﻴﻞ ﻋﻠﻰ
.ﺍﻟﺘﺟﺮﻴﺢ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..155…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺇﻥ ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻪ ﺃﺭﺑﻌﺔ ﻃﺮﻕ ﻫﻲ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻨﺪ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ -15
.ﻃﺮﻳـﻖ ﺍﳌﱳ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﻻﻟﺔ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺃﻣﻮﺭﹴ ﺧﺎﺭﺟﺮﻴﺔ
ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻨﺪ ﺗﻨﻘﺴﻢ ﻗﺴﻤﲔ ﺗﺮﺟﺮﻴﺢ ﳜﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ﻭﺗﺮﺟﺮﻴﺢ ﳜﺘﺺ ﺑﻨﻔﺲ -16
ﺍﻟﺮﻭﺍﻳﺔ
. ﻓﺎﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﲣﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ﻛﺜﲑﺓ ﻣﻦ ﺃﳘﻬﺎ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ -ﻭﺍﻟﺘـﺮﺟﺮﻴﺢ ﺑـﺄﻥ
ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ ،ﺃﻭ ﻣﺒﺎﺷﺮﺍﹰ ﳍﺎ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻗﺮﻳﺒﺎﹰ ﺇﱃ ﺍﻟـﻨﱯ - -ﰲ
ﺣﺎﻝ ﺗﻠﻘﻴﻪ ﺍﻟﺮﻭﺍﻳﺔ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻭﻱ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﲣـﺘﺺ ﺑـﻨﻔﺲ
ﺍﻟﺮﻭﺍﻳﺔ ﻫﻲ :ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻳﻘﺪﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ،ﻭﺍﳊﺪﻳﺚ ﺍﳌﺴﻨﺪ ﻳﻘﺪﻡ ﻋﻠﻰ
.ﺍﳊـﺪﻳﺚ ﺍﳌﺮﺳﻞ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﱄ ﺇﺳﻨﺎﺩﺍﹰ ﻳﺮﺟﺮﺢ ﻋﻠﻰ ﻏﲑﻩ
ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﱳ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﻭﺟﺮﻮﺩ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﰲ ﻣﱳ ﺃﺣﺪ ﺍﳊﺪﻳﺜﲔ -17
ﺍﳌﺘﻌﺎﺭﺿﲔ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ،ﻭﺍﻟﺘﺟﺮﻴﺢ ﻟﻮﺟﺮﻮﺩ ﺻﻔﺎﺕ ﺯﺍﺋﺪﺓ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻳﺮﺟﺮﺢ
ﺍﳋﱪ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻏﲑﻩ ،ﻳﺮﺟﺮﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺘﻨﺎﺯﻉ
ﻓﻴﻪ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻳﺮﺟﺮﺢ ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﳚﻤﻊ ﺑﲔ ﺍﳊﻜﻢ
ﻭﻋﻠﺘﻪ
ﻳﺮﺟﺮﺢ ﺍﳋﱪ ﺍﳌﺆﻛﺪ ﻋﻠﻰ ﻏﲑﻩ .ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ﻛﺎﻵﰐ :ﻳﺮﺟﺮﺢ ﺍﻟﺘﺤﺮﱘ ﻋﻠـﻰ
ﺍﻟﻮﺟﺮﻮﺏ ،ﻭﺍﻟﻨﺪﺏ ،ﻭﺍﻟﻜﺮﺍﻫﺔ ،ﻭﺍﻹﺑﺎﺣﺔ ،ﻭﻳﺮﺟﺮﺢ ﺍﻟﻮﺟﺮﻮﺏ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ،ﻭﺍﻹﺑﺎﺣﺔ ،
ﻭﺍﻟﻜﺮﺍﻫﺔ
ﺃ -ﻓﻴﻘﺪﻡ ﺍﶈﻜﻢ ﻋﻠﻰ ﺍﳌﻔﺴﺮ ﻭﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ،ﻭﻳﻘﺪﻡ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ،ﻭﻳﻘﺪﻡ
.ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ
ﺏ -ﺗﻘﺪﻡ ﺩﻻﻟﺔ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻭﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻭﺩﻻﻟﺔ ﺍﻻﻗﺘ ﻀﺎﺀ ،ﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ
.ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻭﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ،ﻭﺗﺮﺟﺮﺢ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ
91 ﺃﻭ - ﺃﻣﺎ ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺃﻣﻮﺭ ﺧﺎﺭﺟﺮﻴﺔ ﻓﻴﻜﻮﻥ ﺑﺘﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻠﻜﺘـﺎﺏ ،
ﺑﺘﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪ ﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﳊﺪﻳﺚ ﺁﺧﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ ، - -ﺃﻭ ﺗﺮﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ
ﳌﻮﺍﻓﻘﺘﻪ ﻟﻺﲨﺎﻉ ،ﺃﻭ ﺑﺘﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻠﻘﻴﺎﺱ ،ﺃﻭ ﺑﺘﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ
.ﻟﻌﻤﻞ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ ﻭﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ ﺟﺮﺎﺋﺰﺍﻥ ﲜﻤﻴﻊ ﺻﻮﺭﳘﺎ ،ﺃﻣﺎ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺍﻟﺮﺍﺟﺮﺢ -20
.ﻓﻴﻪ ﻋـﺪﻡ ﺍﳉﻮﺍﺯ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..156…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﺟﺮﺎﺋﺰ ﺑﺸﺮﻭ ﻁ ،ﺃﻣﺎ ﻟﻮ ﺍﺳﺘﺪﺍﻥ ﺷﺨﺺ ﻣﺒﻠﻐﺎﹰ ﻣﺎ ﻣﻦ ﺍﻟﻌﻤﻠﺔ ﺍﻟﻮﺭﻗﻴﺔ ﻭﺗﻐﲑﺕ - 21
.ﻗﻴﻤﺔ ﺍﻟﻌﻤﻠﺔ ﺗﻐﲑﺍﹰ ﻓﺎﺣﺸﺎﹰ ﻓﺎﻟﺮﺩ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻴﻤﺔ ،ﻻ ﺑﺎﳌﺜﻞ
ﳚﻮﺯ ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﻛﺬﻟﻚ ﳚﻮﺯ ﺗﺸﺮﻳﺢ ﺍﳉﺜﺔ ﻷﻏﺮﺍﺽ ﺟﺮﻨﺎﺋﻴﺔ ،ﺃﻭ ﻃﺒﻴـﺔ ،ﺃﻭ - 22
ﻋﻠﻤﻴﺔ ،ﻭﳜ ﺘﻠﻒ ﺣﻜﻢ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﻗﺪﳝﺎﹰ ،ﻭﺣﺪﻳﺜﺎﹰ ،ﻭﺫﻟﻚ ﻟﺘﻄﻮﺭ ﺍﻟﻌﻠﻮﻡ ،ﻓﻴﻤﻜﻦ
.ﺍﻟﻘﻴﺎﻡ ـﺎ ﺑﻨﺴﺒﺔ ﳒﺎﺡ ﻋﺎﻟﻴﺔ ،ﻓﻘﺪﳝﺎﹰ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺇﺟﺮﺮﺍﺀ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ
اﻟﻔﻬﺎرس اﻟﻌﺎﻣﺔ
ﻓﻬﺮس اﻵﺛﺎر
ﻓﻬﺮس اﻷﻋﻼم
ﻓﻬﺮس اﳌﺮاﺟﻊ
ﻓﻬﺮس اﳌﻮﺿﻮﻋﺎت
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..158…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ
.ﻟﻘﺪ ﺭﺗﺒﺖ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﺍﳌﺼﺤﻒ
ﺍﻟﺒﻘﺮﺓ
ﺍﻟﺴﻮﺭ
ﺍﻵﻳﺔ ﺓ ﺍﻟﺒﻘﺮﺓ
ﻟﺮﻭﻪّﻠﺴ ﺍﺍﻟﻴﺑﺑﻞﻜْﻢُﺑﺮﻳَﺪ ﻟ
ﺍﰲ ﺍﻟﻘﺘﻠﻰَ ﻳَ ﺎﺹﺼﻞﻜْﻢُﺍﺍﻟﻘﺃﻠﻴﺐﻮﺍﺍﻞﻛَﺘﻋ ﻨﺁﻣﻳَﻦﺎﺎﺍﻟﱠﺬﻬﺃﺃﻳَﻳَ ﺮﺴ ﺍﺍﻟﻌﺑﺮﻳَﺪﺑﺑﻞﻜْﻢُﻳَ ﺃ
ﺍﻟﺒﻘﺮﺓ
ﻟﻭﻪّﻠﺃﺗﺍﻘﺮ
ﻄﻬﻳَﻮﺣﻫْﻦﺑ ﺃ ﻟﻳَﻞﻠﻮ ﻟ ﺍ
ﺍﻋﻌ ﺃ
ﻟﺃﺗﺠﻭﻪّﻠ ﻥﺮﺘﱠﻰَ ﺍ ﺿاﺔ ﺮ ﱢ ﺃ
ﻮﺍﺍﺤﻠﻞﺗﺼﻮﺍﺍﺃﺗﺘﱠﻘﻭﻪّﻠﺍﺍﻭﻪّﻠﻭﻪّﻠﺮﺃﺃﻥﻞﻜْﻢُﺃﺗﺒَﺎﻧﻤَ ﺃ ﺍﻟﺒﻘﺮﺓ
ﺱﻭﻪّﻠﻦﺍﻟﻨﻴﺑ ﻴﻢُﻠﻋﻴﻊﺳﻤَ ﻟ
ﺍﺎ ﺑ
ﺍﻟﺒﻘﺮﺓ
ٍﺀﻭﹶﻼﺛﹶﺔﺛ ﻗﹸﺮ ﺑﹺﺄﹶﻧﻔﹸﺴِﻬﹺﻦ ﻦﺑﺼﺮﻳﺘ ﻄﹶﻠﱠﻘﹶﺎﺕﺍﻟﹾﻤﻭ ﺍﻟﺒﻘﺮﺓ
ﻋ ٍﺮﻭﻪّﻠﻬﺃﺔﻌﺃﺃﺷﺑﺃﺃﺭ ﺑﻬﻦﻦﺑﺑﺃﺄﻧﻞﻔـﺴـﺼـﺎﺑﺍﺟﺃﺘﺮﻳَ ﻭﻪّﻠﻥﺃﺃﺍزﻭﻪّﻠـﺃﺬﺭﻳَـﻨﻞﻜْﻢُﻭﻪّﻠﻣﻥ ﱠﻓﻮﻳَﻦﺃﺘﻮﺍﻟﱠﺬﻳَﻭﻪّﻠ
ﺍﺸﺮ
ﺍﻟﺒﻘﺮﺓ
ﺿﻞﺘﻢُﺑﺑـﻪﻣﺮﺎﻋﻴﻤَﻞﻜْﻢُﻓﺃﻠﻴﺎﺡﻨﺟﺃﻟﻋﻭﻪّﻠ
ﻞﻜْﻢُ
ﻲﻨﺘﻢُﺃﺃﻧﻞﻔﺴﻓﺃﺃﺍﻛَﻨ ﺎﺀﺃﺃﻭﻪّﻠﺴـﺍﻟﻨـﺔﺧ ﺍ
ﻄﺒَـﻦ ﺍ
ﺍﻟﺒﻘﺮﺓ
ﺃﺘﺎع ﺑﻬﻢُﺍﺟﻣ ﺑاﺔﻴﱢﻟﺃﺍزﻭﻪّﻠﺻﺎﺍﺟ ﻭﻪّﻠﻭﻪّﻠﻥﺃﺃﺍزﻭﻪّﻠﺃﺬﺭﻳَﻨﻞﻜْﻢُﻭﻪّﻠﻣﻥ ﱠﻓﻮﻳَﻦﺃﺘﻮﺍﻟﱠﺬﻳَ ﻭﻪّﻠ
ﺍﻟﺒﻘﺮﺓ
ﺍﻟﺒﻘﺮﺓ 822 19
581
133
37
ﺭﻗﻢ ﻣﻜﺎﻥ ﺍﻵﻳﺔ ﻭﺭﻭﺩﻫﺎ
432
222
18
601 36
422
532 4
871 109
042 37
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..159…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺎﺑمﺍﻟﺮﺮﻊﺣﻴﻭﻪّﻠ ﻞ ﱠ ﻟ
ﺍﺍﺍﻟﺒَﺃﺃﺣﻭﻪّﻠ
1،126
33
ﺃﻓﺎﺧ ـﻮﺍﺍﺃﻟﻞﻜْـﻢُﺟﻌﻤَﺃﻗـﺪـﺎﺱ ﺍﻟﻨﺑﺇﻥـﺎﺱﺍﻟﻨـﻢُ ﺃﻗـﺎﺃﻟﺃﻬﻝ ﻳَﻦﺍﻟﱠـﺬ
ﻫْﻢُﺸﻮ
ﺍﻟﺒﻘﺮﺓ
ﻃﺎﺏﺤﺃﻓﺎﻧﻜْ
ﺎﺀﺴﺍﻟﻨﻦ ﺃﻟﻞﻜْﻢُﻣﻮﺃﺍﻣﺎ ﺃ
283
11
ﺁﻝ ﻋﻤﺮﺍﻥ
ﺎﻧﻞﻜْﻢُ ﻤَﺎﺃﺃﻳَﺖﻣﺃﻠﻜْﻦ ﺇ ﺑﻟﱠﻣ ﻟ ﻞﺃﺘﻴﺧﺍ ﻦﻴﺑﻮﺍﺍﻌﻤَﺃﺃﻥﻭﻪّﻠﺃﺗﺠ ﺎﻞﻧﻞﻜْﻢُﻤَﺎﺃﺃﻳَﻣﺃﻠﺃﻜْﺖﺃﺃﻭﻪّﻠةﻣﺪﺍﺣﻞﻟﻮﺍﺍﺃﻓﻮﺪﺈﺍﻔﻞﺘﻢُﻥﺧﺃﺗﻌﺃﺃﻟﱠﻓ
ﺨ ﱢﻔﻋﻒﺃﺃﻥﻳَﺑﺮﻳَﺪ ﻟ
ﺍﻞﻜْﻢُ ﻳَ ﺍﻟ ﻮ ﺃ ﻞﺘﻮﺍﺍﻣﻐﺃﺃﻥﺃﺗﺒَﺑﺑﺄﻞﻜْﻢُ ﺍﺀﺭﺃذﻟ ﻭﻪّﻠﺎ ﻞﱠﺃﻟﻞﻜْﻢُﻣﻞﺃﺣﻭﻪّﻠ
ﺍﲑﻓﺎﺃﻛَﺜَﻼﺘﺍﺧ ﻴﻪ ﻭﻪّﻠﺍﺍﻓ
ﺪﺟﺑﺮ ﻟ
ﺍﺃﻟﻮﻨﺪﺃﻏﻴﻦﻋ ﻣﺃﻟﻮﺃﻛَﺎﻥﻭﻪّﻠ ﻨﻞﻜْﻢُ ﺃ 27
144
ﻄاﺌﺎﺧﻭﻪّﻠﺇ ﺑﻟﱠﺎﻨﻣ ﺆﺃﺃﻥﺍﻘﻞﺘﺃﻞﻣٍ
ﻦﻳَﻣﺆﺎﻤَﺃﻛَﺎﻥﻟﻣﻭﻪّﻠ ﻄاﺌﺎﺧ ﺃﻓﺃﺘﺤ ﻨﻣﺆﻦﻣﻣﺃﻗﺃﺘﻞ ﺃ ﺃ
ﺔ ﺆﺃﻗﺒَﻣﺑﺮﻳَﺮﺭﺎ ﺃ
ﺔﻨﻣ
ﺎﺍ ﻴﻬﺪﻓﺎﻟﺧﻢُﺟﻨﻩﺅﻬﺁﺰَﺍﺪﺃﻓﺠﻤَﺎﺃﺘﻌﻨﻣﻣﺆﻦﻣﻣﺍﻘﻞﺘﺍﻞﻳَﻭﻪّﻠ
ﺁﻝ ﻋﻤﺮﺍﻥ
133
ﺍﻟﺒﻘﺮﺓ 114
275
ﺁﻝ ﻋﻤﺮﺍﻥ
103 ،
173 ﺍﻟﻨﺴﺎﺀ
40 24
44
ﺍﻟﻨﺴﺎﺀ
3 ﺍﻟﻨﺴﺎﺀ
20 ، 24
104
ﺍﻟﻨﺴﺎﺀ
103،
28
133
104 ﺍﻟﻨﺴﺎﺀ
82
ﺍﻟﻨﺴﺎﺀ ﺃ 7،
3
51 ﺍﻟﻨﺴﺎﺀ
92
ﺍﻟﻨﺴﺎﺀ
47 ،
23
44
110
110
ﺍﻟﻨﺴﺎﺀ
93
109،
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..160…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﳌﺎﺋﺪﺓ
ﺍ ﻟﺠﺪ ﱠﻟﻢُﻦﻳَﺃﻓﻤَ ﻴﻢُﻜْﻳَﺰَﺣﺑﻋ ﻟ
3
ﻟﺒَﺎﺰَﺑﺑﻤَﺍﺀﺃﻛَﺴﺎ ﺟﻤَﻬﻳَﺪﻮﺍﺍﺎﺑﺭﺃﻗﻞﺔﺍﺃﻓﺎﺍﻗ ﺃ
ﻄﻌﺃﻳَﺎﺑﺭﻟﺴﻞﻕﻭﻪّﻠﺍﻟﺴﻭﻪّﻠ ﺍﻭﻪّﻠ ﻦ ﺎﻣﺃﻧﺃﻜْﺎ ا ﻴﺃﻓﺼ ﺑ
ﻟﻳَ ﺃﻠﺍﻔﻞﺘﻢُﺍﻞﻜْﻢُﳝﺣﺑﺇذ ﺃﺃةﺎﻧﺃﻛَﻔﱠﺎﺭﻚ ﺎٍمﺃذﻟ ﺃﺛﺔﺃﺃﻳَ ﺛﻼﺎم
ﺍﺆ ﺃ ﱠﻘﺪﺗﱡﻢُﻋﺎﻞﺬﻞﻛَﻢُﺍﺧﺑﺑﻤَﻦﺆﻳَﺃﻟـﻜْﻞﻜْﻢُﻭﻪّﻠﻲﺎﻧﻓﻤَﺃﺃﺍﻳَﺑﻮﻐﺑﺑﺎﻟﻠﱠﻞﺬﻞﻛَﻢُﺍﺧ ﻟ
ﺍﳌﺎﺋﺪﺓ
ﻟ ﻨﺁﻣﻳَﻦﺎﺎﺍﻟﱠﺬﻬﺃﺃﻳَﻳَ
ﺽﻞﻗﻞﻟﺭﺍﻟ ﺃﻭﻪّﻠﺍﺕﺎﻭﻪّﻠﻤَﻲﺍﻟﺴﺎﻓﻦﻣﺗﺴﺆ ﻛَﻢُ ﻞﻗﻞﻟﱢﻤَ ﺃﻟﺪﻞﻜْﻢُﺎﺀﺑﺇﻥﻞﺗﺒَﻴﺃﺃﺷﻦﺄ ﺃﻞﻟﻮﺍﺍﻋﺃﺗﺴﻮﺍﺍ ﺃ
ﻟﻠﻪ ﺑ
41 ،
ﻮﻥﹶﻤﺣﺗﺮ ﻠﱠﻜﹸﻢﻮﺍﹾ ﻟﹶﻌﺘﺃﹶﻧﺼﻭ ﻮﺍﹾ ﻟﹶﻪﻌﻤﺘﺁﻥﹸ ﻓﹶﺎﺳﺇﹺﺫﹶﺍ ﻗﹸﺮﹺﻯﺀَ ﺍﻟﹾﻘﹸﺮ ﻭ
6
ﺍﻟﻨﺴﺎﺀ 46
129
51
ﺍﳌﺎﺋﺪﺓ ،48
1
127 ﺍﳌﺎﺋﺪﺓ
6
46
ﺍﳌﺎﺋﺪﺓ
ﺍﳌﺎﺋﺪﺓ 101
22 133
150
ﺍﻷﻧﻌﺎﻡ
ﺍﳌﺎﺋﺪﺓ 12
38 144
48
ﺍﻷﻧﻌﺎﻡ
ﺍﳌﺎﺋﺪﺓ 119
89 133
45
ﺍﻷﻧﻌﺎﻡ
ﺍﳌﺎﺋﺪﺓ 145
89 15
47
ﺍﻷﻋﺮﺍﻑ
ﺍﳌﺎﺋﺪﺓ 204
90 25
125
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..161…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
145
ﻛﹶﺂﻓﱠﺔﹰ ﲔﺮﹺﻛﺸﻠﹸﻮﺍﹾ ﺍﻟﹾﻤﻗﹶﺎﺗﻭ ﻳﻮﺳﻒ
ﺱﻭﻪّﻠﺎﺍﻟﻨﻣﳉﺃﺔ ﻭﻪّﻠﺃﺃﺍﻛَﺃﺜَﺮﻨﺍ ﺃﻢُ ﻢُﺃﻟﻬﺍﺃﻟﻬﺑﺑﺃﺄﻥﻮﺃﺃﻣﻢُﻭﻪّﻠﻬﲔﺃﺃﻧﻞﻔﺴﻨﻣ ﻦﺆﻣﻯﺃﺘﺮﺍﺍﻟﻤَﺍﺷﺑﺇﻥ ﻟ
ﺍ ﲔﻨﻣﺖﺆﺻﺑﺑﻤَﺮﺣﺃﻟﻮﺎ ﺑ
21
73
ﻳﻮﺳﻒ
ﺱﻳَﺍﻟﻨﻦﺃﻟـﻜْﺃﺃﺍﻛَﺃﺜَﺮﻭﻪّﻠ
ﺱﻣﻦﻠﻨﻟﻴ ﺍﻞﺘﺒَﻟﻚﻟﺬﱢﺍﻛَﺮﺎﻟﻨﺰَﺇﺑﺃﻟﻴﺃﺃﻧﻭﻪّﻠ ﻮﻥﻟﺃﻠﻤَﻌﺎ ﺑ
ﺑﻬﻢُﺃﺰَﻝﺇﺑﺃﻟﻴﺎﻞﻧﺎ ﺑ
103
ﺿﺮﻭﻪّﻠ ﻄﻤَﻨﺃﻛَﺎﺃﻧﺖاﺔﺁﻣﻳَﺜَﺃﻗﺮﻼﻣﺏ ﻟ
ﺍ ﺃ ﺍﺎﺃﻏﺪﺎﺭﺑﺭﺍزﻞﻗﻬﻴﻬﺍﺄﺗاﺔﻨﻳَﺌاﺔ ﺍ
73
ﺍﻟﻨﺤﻞ
ﺑﻨﹺﻲ ﺁﺩ ﺎﻨﻣﻛﹶﺮ ﻟﹶﻘﹶﺪﻭ ﺇﹺﻻﱠ ﺑﹺﺎﳊﹶﻖ ﺍﻟﻠﹼﻪ ﻡﺮﻲ ﺣﺍﻟﱠﺘ ﻔﹾﺲﻠﹸﻮﺍﹾ ﺍﻟﻨﺗﻘﹾﺘ ﻻﹶﻭ
ﺮﹺﺤﺍﻟﹾﺒﻭ ﺮﻲ ﺍﻟﹾﺒﻓ ﻢﺎﻫﻠﹾﻨﻤﺣﻭ ﻡ
44
ﻦﻣﻲﺍﻟﺪ ﻓﻞﻜْﻢُﺟﺃﻠﻴﺃﻞﺎﻋﻌﻣ ا
ﺿﺎ ﻭﻪّﻠﺮﺑﺮﻳَﻦﻋﺬﺌﻟﱢﺍﻠﺃﻜْﺎﻓﻣﻮﻢُﺟﻨﻳَﻬﺎﺿﻨﺮﻋﻭﻪّﻠ
ﻰَﻮﺣﻳَﻲﺣ ﻭﻪّﻠﻫْﻮﺇﺑﱠﻟﻯﺑﺇﻥﻮﺍﺍﻟﻬ ﺑ
ﻦﻋﻖﺎﻨﻄﻳَﻣﻭﻪّﻠ
ﺍ ﺪ ةﺎﺩُﺃﺃﺑﻬ ﺷﻢُﻞﻠﻮﺍﺃﻟﻬ ﺃﻟٍ
ﺝ ﻭﻪّﻠﺃﺗﺍﻘﺒَﺮﻦﺣ ﻳَ ﺑ
15
ﺍﻟﻨﺤﻞ
ﺎﺳﺎ ﺃﻛَﻲ ﺃﺘﻤَﺑﻞﺃﺃﻥﻳَﻦﺔ ﻣﺃﻗﺒَ ﺃﻗﺒَﺑﺮﻳَﺮﺭﺃﻗﺎﻞﻟﻮﺍﺃﻓﺃﺘﺤﺎﻤَﻭﻪّﻠﻥﻟﻮﺩُﻌﺑﻬﻢُﺎﺋﻳَﻞﺛﻢُﻧﱢﺴﻦ ﻣ ﻭﻪّﻠﻥﺎﺮﻫْﺃﻈﻳَﻳَﻦﺍﻟﱠﺬﻭﻪّﻠ
ﺎﺀﻨﻞﻜْﻢُﻣﻴﻦﺍﺍﻟﺃﺍﻏﻨﻴﻭﻪّﻠﺃﻟاﺔﺑﺗﻞﻜْﻮﻥﻟﺩُ
112
ﻝﻨﻞﻜْﻢٍُﺪﻣﻋﻱﺃذﻭﻪّﻠﻭﻪّﻠﺍﺑﻬﺪﺃﺃﺷﺔ ﻭﻪّﻠٌﺎﺻﺼﺧ ﺑﺑﺑﻬﻢُﺃﻟﻮﺃﻛَﺎﻥﺑﻬﻢُﻭﻪّﻠﺃﻠﻰَﺃﺃﻧﻞﻔﺴﻭﻪّﻠﻥﻋﺆﺮﻳَﺛﻭﻪّﻠ 122
ﺁﺑﻥﻦﺮﻣﺍﺍﻟﻞﻘﺮﺎﺴﺅﺃﺗﻴﻭﻪّﻠﺍﻣﺃﻓﺎﺍﻗﺮ
ﺍﻹﺳﺮﺍﺀ
33
ﺍﻟﺘﻮﺑﺔ 144
ﺍﻹﺳﺮﺍﺀ
36
103 70
ﺍﻟﺘﻮﺑﺔ 144
ﺍﻟﻜﻬﻒ
111
100 ﺍﳊﺸﺮ
4 7
ﺍﳊﺞ 129
78 ﺍﳊﺸﺮ
133 9
ﺍﻟﻨﻮﺭ 145
4 ﺍﻟﻄﻼﻕ
105 2
ﺍﻟﻨﺠﻢ 105
4،3 ﺍﳌﺰﻣﻞ
15 20
ﺍ ﺎﺩﻟﺔ 25
3
47
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..162…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻗﺒﻠﻨﺎ
ﹸﺃﺣﻠﺖ ﻟﻨﺎ ﻣﻴﺘﺘﺎﻥ ﻭﺩﻣﺎﻥ ﺍﺩﺭﺃﻭﺍ ﺍﳊﺪﻭﺩ ﻋﻦ ﺍﺷﺘﺮﻳﻬﺎ
ﻣﻬﻠﲔ ﻣﻊ
ﻭﺃﻋﺘﻘﻴﻬﺎ ،
ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺭﺳﻮﻝ
ﻓﺈﻥ ﺍﻟﻮﻻﺀ
ﺍﷲ - -
ﳌﻦ ﺃﻋﺘﻖ
ﺇﺫﺍ ﺃﺗﻴـﺘﻢ ﺍﻟﻐﺎﺋـﻂ ﻓﻼ ﺗﺴﺘـﻘﺒﻠﻮﺍ ﺍﻟﻘﺒـﻠﺔ ﻭﻻ ﺗﺴـﺘﺪﺑﺮﻭﻫﺎ ﲝﺞ ﻣﻔﺮﺩ
ﺃﻋﻠﻤﻬﻢ ﺃﻥ
ﺃﻛﻞ
ﺍﷲ ﺍﻓﺘﺮﺽ
ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳋﺘﺎﻧﺎﻥ ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﻐﺴﻞ ﺇﺫﺍ ﺩﺑﻎ ﺍﻹﻫﺎﺏ ﻛﺘﻒ
ﻋﻠﻴﻬﻢ
ﻓﻘﺪ ﻃﻬﺮ ﺷﺎﺓ ،ﰒ
ﺻﺪﻗﺔ ﰲ
ﺃﻣﻮﺍﳍﻢ
ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍﳌﺴﺠﺪ ،ﻓﻼ ﳚﻠـﺲ ﺣـﱴ ﻳﺼﻠﻲ
ﺭﻛﻌﺘﲔ
ﺍﻏﺰﻭﺍ ﻭﻻ
ﺗﻐﻠﻮﺍ ﻭﻻ
ﺻﻠﻰ ﻭﱂ ﻳﺘﻮﺿﺄ ﺃﻻ ﺃﺧﱪﻛﻢ ﲞﲑ ﺍﻟﺸﻬﺪﺍﺀ ! ﺍﻟﺬﻱ ﻳﺄﰐ ﺃﺑﻮ ﺩﺍﻭﺩ 44
ﺑﺸﻬﺎﺩﺗﻪ ﺍﻟﺘﻣﺬﻱ
ﻣﺴﻠﻢ 93
ﻳﺴﺄﳍﺎ ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻗﺴﻤﻲ ﻓﻴﻤﺎ ﺃﻣﻠﻚ ﻗﺒﻞ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ
28
ﻌﺬﺑﺎﻥ ،ﻭﻣﺎ ﻳﻌﺬﺑﺎﻥ ﰲ ﻛﺒﲑ ﻤﺎ ﻟﹶﻴﺃﻣﺎ ﺇ ﻣﺴﻠﻢ
67
ﻣﺴﻠﻢ
90
ﻣﺴﻠﻢ
ﺃﺧﺮﺟﻪ
99
ﻣﺴﻠﻢ
135
ﺃﺑﻮ ﺩﺍﻭﺩ
ﺍﺑﻦ ﻣﺎﺟﺮﺔ ﺍﻟﺘﻣﺬﻱ ﻣﺴﻠﻢ 114
ﻣﺴﻠﻢ 79
ﻣﻜﺎﻥ
ﺍﺑﻦ ﻣﺎﺟﺮﺔ ﻣﺴﻠﻢ ﻭﺭﻭﺩﻩ 110
ﺑﻼﻝ ﺃﻥ ﻳﺸﻔﻊ ﺍﻷﺫﺍﻥ ﻭﻳﻮﺗﺮ ﺍﻹﻗﺎﻣﺔ ﺃﻣﺮ ﺮﹸﺃﻣ ﺃﻥ ﺭﻣﻀﺎﻥ ﺇﻥ
ﺭﺳﻮﻝ ﺍﷲ - -ﺃﺑﺎ ﻃﻠﺤﺔ ﻓﻨﺎﺩﻯ ﺭﺳﻮﻝ ﰲ ﺍﳌﻌﺎﺭﻳﺾ
ﺍﷲ - - ﳌﻨﺪﻭﺣﺔ ﻋﻦ
ﺃﻥ ﺃﻋﺮﺍﺑﻴﺎﹰ ﻋﺮﺽ ﻟﺮﺳﻮﻝ ﺍﷲ- -ﻭﻫـﻮ ﰲ ﺳﻔﺮ ﺍﺳﺘﺴﻠ ﺍﻟﻜﺬﺏ
ﻒ ﻣ ـﻦ ﺍﻧﻜﺤﻮﺍ ﻓﺈﱐ
ﺭﺟـﻞ ﻣﻜﺎﺛﺮ ﺑﻜﻢ
ﺑﻜﺮﺍﹰ ﺍﻷﻣﻢ ﺇﻧﻜﻢ
ﺮﻣﺎﹰ ،ﻣﻦ ﺳﺄﻝ ﻋﻦ ﺷﻲﺀ ﱂ ﺇﻥ ﺃﻋﻈﻢ ﺍﳌﺴﻠﻤﲔ ﺟ
ﲣﺘﺼﻤﻮﻥ
ﱄ ،ﻭﻟﻌﻞ
ﺇﱠ
ﳛﺮﻡ
ﺑﻌﻀﻜﻢ ﺃﻥ
ﺃﻥ
ﻦ ﻭﺑﻴﻨﻬﻤﺎ ﻣﺸﺘﺒﻬﺎﺕﻦ ﻭﺇﻥ ﺍﳊﺮﺍﻡ ﺑﻴﺇﻥ ﺍﳊﻼﻝ ﺑﻴ ﺭﺳﻮﻝ
ﺃﻻ ﺗﻨﺘﻔﻌﻮﺍ
ﺍﷲ - -
ﺑﻪ ﻣﺎ ﺃﺣﻖ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﱰﻝ ﻳﻜﺬﺏ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ﺃﻧﺖ ﻣﻦ ﺍﳌﻴﺘﺔ
ﺗﺰﻭﺟﻬﺎ
ﺤﻲﻜﺗﻨ ﱂ ﺑﺈﻫﺎﺏ ﻭﻻ
ﻭﻫﻮ
ﻋﺼﺐ ﺇﳕﺎ
ﺣﻼﻝ
-ﺃﻥ ﺭﺟﻼﹰ ﺃﺗﻰ ﺍﺑﻦ ﻋﻤﺮ - -ﻓﻘﺎﻝ ﰈ ﺃﻫـﻞ ﺭﺳﻮﻝ ﺑﻌﺜﺘﻢ
ﺃﻥ
-
ﺭﺳﻮﻝ
ﺍﷲ - -
- -ﺃﻥ ﺭﺟﻠﲔ ﺍﺩﻋﻴﺎ ﺑﻌﲑﺍﹰ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ
ﺫﻛﺮ
ﻣﻴﺴﺮﻳﻦ ﻭﱂ ﺗﺒﻌﺜﻮﺍ ﻣﻌﺴﺮﻳﻦ ﺇﳕﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ ﺇﳕﺎ 86
ﺍﳌﺎﺀ ﻣﻦ ﺍﳌﺎﺀ ﻣﺴﻠﻢ
26
ﺗﺰﻭﺝ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ ﳏﺮﻡ ﺃﻥ ﺍﻟﻨﱯ - - ﻣﺴﻠﻢ
ﺍﻟﺒﺨﺎﺭﻱ ﻣﺴﻠﻢ
ﺍﻟﺒﺨﺎﺭﻱ 5
ﺍﻟﺒﻴﻬﻘﻲ
ﺍﺑﻦ ﻣﺎﺟﺮﺔ
ﻣﺴﻠﻢ ﻣﺴﻠﻢ
ﺍﻟﺘﻣﺬﻱ
134
ﺍﻟﺒﺨﺎﺭﻱ
ﻣﺴﻠﻢ 98
ﺍﻟﺒﺨﺎﺭﻱ ﻣﺴﻠﻢ
ﺍﻟﺒﺨﺎﺭﻱ ﺃ 50 7 ،
ﻣﺴﻠﻢ ﺃﲪﺪ
78
ﺃﺑﻮ ﺩﺍﻭﺩ
ﺍﻟﺒﻴﻬﻘﻲ
42
139
ﺃﺑﻮ ﺩﺍﻭﺩ
20
76 74
73
97 67
80
4 76 ، 85
134
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..164…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻣﺴﻠﻢ 77
ﻣﺴﻠﻢ
ﻣﺴﻠﻢ 92
ﺍﻟﺒﺨﺎﺭﻱ 127
ﺍﻟﺒﺨﺎﺭﻱ
ﺍﻟﺘﻣﺬﻱ 76
86 117
ﻣﺴﻠﻢ
85
10، 43
26
111
93
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..165…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺷﺎﻫﺪﺍﻙ ﺃﻭ ﳝﻴﻨﻪ
ﺍﻟﺒﺨﺎﺭﻱ 97
134
ﺣﺮﻑ ﺍﻟﺼﺎﺩ
ﻲﺸﺍﻟﻌ 74،
115
110
111
29
43
65
71
83،
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..166…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺍﻷﺿ
ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ - -ﰲ ﺍﻟﻜﺴﻮﻑ ﺻﻠﻰ ﰲ ﺟﻮﻑ ﺣﺮﻑ ﺍﻟﻘﺎﻑ ﺤﻰ ﰲ
ﺍﻟﻜﻌﺒﺔ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﺍﻟﻴﻤﺎﻧﻴﲔ ﺍﻷﻭﱃ
ﻗﺘﻞ ﻣﺴﻠﻤﺎﹰ ﺳﺒﻊ
ﱢﻞ ﺭﻛﻌﺘﲔ " ﻭﻛﺎﻥ ﱄ ﻋﻠﻴﻪ ﺩﻳـﻦ ،ﻓﻘـﻀﺎﱐ ﺻ ﲟﻌﺎﻫﺪ
ﻭﺯﺍﺩﱐ ،ﻭﻗﺎﻝ :ﺃﻧﺎ ﻛﺴﺮ
ﺃﻛﺮﻡ ﻗﺪﻡ ﻋﻈﻢ
ﺣﺮﻑ ﺍﻟﻀﺎﺩ ﻣﻦ ﹸﻧﺃﺎﺱ ﺍﳌﻴﺖ
ﻋﻜﻞ ﺃﻭ ﻋﺮﻳﻨﺔ ﻛﻜﺴﺮﻩ
ﺿﺮﺑﺖ ﺍﻣﺮﺃﺓ ﺿﺮ ﺎ ﺑﻌﻤﻮﺩ ﻓﺴﻄﺎﻁ ﻭﻫﻲ ﺣﺒﻠﻰ ، ﻓﺎﺟﺘﻮﻭﺍ ﺣﻴﺎﹰ
ﻓﻘﺘﻠﺘﻬﺎ ﺍﳌﺪﻳﻨﺔ ﻗﻀﻰ ﻛﻨﺖ
ﺑﻴﻤﲔ ﻭﺷﺎﻫﺪ ﺃﻏﺘﺴﻞ
ﺣﺮﻑ ﺍﻟﻐﲔ ﺃﻧﺎ
ﻭﺭﺳﻮ
ﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﳏﺘﻠﻢ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻝ ﺍﷲ
ﺣﺮﻑ ﺍﻟﻜﺎﻑ
--
ﻛﻞ ﺃﺭﺑﻌﲔ ﺑﻨﺖ ﻟﺒﻮﻥ ﻣﻦ ﺇﻧﺎﺀ
ﻛﺎﻥ ﺯﻭﺝ
ﺑﺮﻳﺮﺓ ﻋﺒﺪﺍﹰ
ﺎﺭ ﺍﳋﻴﻞ ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﻛﻞ ﻓﺮﺱ ﺩﻳﻨﺎﺭ ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻷ
ﻛﺎﻥ ﻳﻜﱪ ﰲ
ﻭﺍﻟﻐﻴﻢ ﺍﻟﻌﺸﺮ
ﺍﻟﻔﻄﺮ
ﻛﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﺎﺕ ،ﻳﺸﻬﺪﻥ ﻣﻊ ﺭﺳﻮﻝ - -ﺻﻼﺓ ﺃﺑﻮ ﺩﺍﻭﺩ -
ﺍﻟﻔﺠﺮ ﺍﻟﺘﻣﺬﻱ ﻣﺴﻠﻢ ﻣﺴﻠﻢ
ﺍﻟﺒﺨﺎﺭﻱ
ﻣﺴﻠﻢ
ﻣﺴﻠﻢ ﻣﺴﻠﻢ
ﺃﺑﻮ
ﺩﺍﻭﺩ
ﺃﺑﻮ
ﻣﺴﻠﻢ ﺩﺍﻭﺩ
ﻣﺴﻠﻢ
ﺍﻟﺒﺨﺎﺭ
ﻱ
ﺃﺑﻮ ﺩﺍﻭﺩ
ﺍﻟﺒﻴﻬﻘﻲ ﻣﺴﻠﻢ
26
94
ﺍﻟﺒﻴﻬﻘﻲ
139
59 111
116
79
45
128
90
84 149
117 49
49
83 ، 114
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..167…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
90
ﺃﺑﻮ ﺩﺍﻭﺩ -ﺍﻟﺘﻣﺬﻱ
ﺍﻟﺒﻴﻬﻘﻲ
115
ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻬﻘﻲ ﺍﺑﻦ ﻣﺎﺟﺮﺔ
99
43
140، 46 94
46، 87 ، 78 45
93 115
114
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..168…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻟﻴﻠﲏ ﻣﻨﻜﻢ ﺫﻭﻭ ﺍﻷﺣﻼﻡ ﻭﺍﻟﻨﻬﻰ ﺣﺮﻑ ﺍﳌﻴﻢ ﺣﺮﻑ ﺍﷲ - -ﺃﻥ
ﺍﻟﻨﻮﻥ ﺗﻐﺘﺴﻞ ﺍﳌﺮﺃﺓ
ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ،ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ﻣﺜﻞ ﺑﻔﻀﻞ
،ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌـﺎﻃﻔﻬﻢ ﻰ
ﺭﺳﻮﻝ ﻰ ﺍﻟﺮﺟﻞ
ﻣﺜﻞ ﺍﳉﺴﺪ ﻣﻦ ﺍﺑﺘﺎﻉ ﻃﻌﺎﻣﺎﹰ ﻓﻼ ﻳﺒﻴﻌﻪ ﺣﱴ ﻳﺴﺘﻮﻓﻴﻪ ﺍﷲ - - ﺭﺳﻮﻝ ﺍﷲ
ﻋﻦ ﺑﻴـﻊ - -ﻋـﻦ
ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ ﻣﻦ ﺗﻮﺿﺄ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺒﻬﺎ ﺍﳊـﺼﺎﺓ ﻗﺘـﻞ ﺍﻟﻨـﺴﺎﺀ
ﻭﻧﻌﻤﺖ ،ﻭﻋﻦ
ﺑﻴﻊ
ﻣﻦ ﺻﺎﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺸﻚ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻘﺪ ﻋﺼﻰ ﺃﺑﺎ ﺍﻟﻐﺮﺭ ﻭﺍﻟﺼﺒﻴﺎﻥ
ﺍﻟﻘﺎﺳﻢ ﻰ ﻋﻦ
ﻰ ﺟﻠﻮﺩ
134
ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﻣﺬﻱ
91
ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﺨﺎﺭﻱ ﺍﺑﻦ ﻣﺎﺟﺮﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﺑﻮ ﺩﺍﻭﺩ
49
92 ، 97
ﻣﺴﻠﻢ
92
99
ﺍﻟﺘﻣﺬﻱ
25
ﺃﺑﻮ ﺩﺍﻭﺩ
40 126
91
16، 80 135
90
49
38
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..169…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﺒﺨﺎﺭﻱ
ﺣﺮﻑ ﺍﳍﺎﺀ
ﻛﺘﺎﺏ ﺍﷲ ؛ ﻓﺒﺴﻨﺔ
ﻛﻨﺖ
ﺟﺮﺎﻟﺴﺎﹰ
ﻓﻤﻦ ﺑﺎﳌﺪﻳﻨﺔ ﰲ
ﻋ ﳎﻠﺲ
ﺟﺮﺎﺀﺕ ﺍﳉﺪﺓ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺗﺴﺄﻟﻪ ﺮﺽ ﻟﻪ ﺍﻷﻧﺼﺎﺭ
ﻗﻀﺎﺀٌ
،ﺃﺑﻮ ﺩﺍﻭﺩ
ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﻣﺴﻠﻢ
؛
،ﻣﲑﺍﺛﻬﺎ
ﻓﻠﻴﻘﺾﹺ
ﺍﻟﺘﺮﻣﺬﻱ ﻓﻴﻪ
ﻓﻘﺎﻝ ،
72
ﺻﺤﻴﺢ
ﺍﻟﺮﲪﻮﺕ
84
-
75
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..171…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ
97،57،22
ﺍﻟﻌﻠﻢ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺑﻦ
138
ﺭﺑﻌﻲ
ﺣﺮﻑ ﺍﻷﻟﻒ ﺍﻷﻧﺼﺎﺭﻱ 132
ﺃﺑﻮ ﳏﺬﻭﺭﺓ
ﺍﻵﻣﺪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺻﺎﱀ ﺃﺑﻮ ﺍﳌﻠﻴﺢ 5 ، 17
ﺍﻟﻌﻤﺮ ﺑﻦ ﺃﺳﺎﻣﺔ
59،19
ﲰﺮﺓ ﺑﻦ
23،22،
ﺣﺮﻑ ﺍﳊﺎﺀ ﺣﺬﻳﻔﺔ ﺟﻨﺪﺏ
45
114 ﺣﺮﻑ ﺍﻟﺸﲔ
ﺍﳋﻀﺮﻱ
90 ﺣﺮﻑ ﺍﻟﺴﲔ ﺳﺎﻣﻲ
ﲪﻮﺩ ﺷﻌﺒﺔ ﺷﻜﺮﻱ
ﺣﺮﻑ ﺍﻟﺮﺍﺀ
132 ﺣﺴﲔ
ﺍﻟﺸﻨﻘﻴﻄﻲ
18
ﺍﻟﺴﺒﻜﻲ ﺍﻟﺴﺮﺧﺴﻲ
135
14
132 90 65
18
86
57
101،
10،22، ﺡ 1،144 8
،ﺡ17،
71 50 138
19،57
134 49،26
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..173…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
79
ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ
ﻋﻤﺮ ﺑﻦ
19 ﻳﺜﺮﰊ
ﺣﺮﻑ ﺍﻟﻄﺎﺀ ﻋﺒﺪ ﺍﻟﺮﲪﻦ
ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﳉﻬﲏ ﻋﺒﺪ ﺍﳋﺎﻟﻖ
17، 10 133
ﺍﻟﻄﱪﻱ ﻋﻤﺮﺍﻥ ﺑﻦ
ﺣﺮﻑ ﺍﻟﻌﲔ ﺍﳊﺼﲔ
ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻋﻠﻲ ﺍﻟﺴﺎﻟﻮﺱ
ﻋﺒﺎﺱ
ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ
14،93 76،4
ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ 6
ﻋﻤﺮﺍﻥ ﺑﻦ
0 ﻣﻴﺴﺮﺓ
ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻋﺎﺻﻢ ﻋﻜﻴﻢ
18 80
ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ
ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ
ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ 94
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻗﺒﻴﺼﺔ ﺑﻦ
29،19، ﺫﺅﻳﺐ
ﻋﺜﻤﺎﻥ ﺑﻦ
ﺣﺮﻑ ﺍﻟﻐﲔ
ﻋﻔﺎﻥ
44 19،
ﻗﺘﺎﺩﺓ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ
ﺃ 139
ﺍﻟﻐﺰﺍﱄ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﺮﻭﺓ ﺑﻦ
ﺍﻟﺰﺑﲑ
75،14
ﺣﺮﻑ ﺍﻟﻔﺎﺀ 79،9
ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﱪﺯﳒﻲ 0
32 ﻗﻴﺲ ﺑﻦ
ﻓﻴﺼﻞ ﻣﻮﻟﻮﻱ ﻃﻠﻖ
ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺧﻼﻑ
125
ﺣﺮﻑ ﺍﻟﻘﺎﻑ 18
ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ
138 97
97،92
122
74،14
127 ،10،4 43 86 7
72
42
80،1
7
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..174…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
90 132
ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ
ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ
19،84، 125
90 ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ
ﻋﻠﻲ ﺍﳋﻔﻴﻒ
72
125
ﳏﻤﺪ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ
1،132
ﺣﺮﻑ ﺍﳌﻴﻢ ﳏﻤﺪ ﻋﺒﺪﻩ ﻋﻤﺮ
19 38
ﻣﺎﻟﻚ
1،122 17
ﺃﺭﻭﻯ ﺑﻨﺖ ﺃﻧﻴﺲ
25
ﻋﺎﺋﺸﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..175…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
12،72
ﺣﺮﻑ ﺍﻟﻨﻮﻥ
7
ﻧﺎﻓﻊ ﻧﺼﺮ ﻓﺮﻳﺪ ﻭﺍﺻﻞ
18
ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺣﺮﻑ ﺍﻟﻴﺎﺀ
1،125
ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ
38
98
132
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..176…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭﺍﻻﺻﻄﻼﺣﻴﺔ
71
ﺍﳌﻔﻬﻮﻡ
107
ﺍ ﳊ ﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ
83
ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ
107
ﺩﻻﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ
107
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺼﺤﻲ
123
ﺩﻻﻟﺔ ﺍﻟﻨﺺ
107
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ
123
ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ
107
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ
124
ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ
108
ﻦﺍﳌﺆﻣ
124
ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ
108
ﺍﳌﺴﺘﺄﻣﻦ
124
ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ
108
ﺍﳌﺴﺘﻔﻴﺪ
124
ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ
108
ﺍﳋﻄﺮ
124
ﺣﺪﻳﺚ ﺍﻟﺘﻐﻠﻴﺲ
114
ﺍﻟﺘﺄﻣﲔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ
125
ﺣﺪﻳﺚ ﺍﻹﺳﻔﺎﺭ
114
ﺍﻟﺘﺄﻣﲔ ﻣﻦ ﺍﻹﺻﺎﺑﺎﺕ
125
ﺍﻟﺘﺄﻣﲔ ﻟﻐﺔﹰ
122
ﺗﺄﻣﲔ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻋﻦ ﺍﻟﻐﲑ
125
ﺍﻟﺘﺄﻣﲔ ﺍﺻﻄﻼﺣﺎﹰ
122
ﺍﳌﺮﺍﲝﺔ ﻟﻐﺔﹰ
131
ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﻌﺎﻭﱐ
123
ﺗﻌﺮﻳﻒ ﺍﳌﺮﺍﲝﺔ ﻗﺪﳝﺎﹰ
131
ﻧﻈﺎﻡ ﺍﻟﺘﻘﺎﻋﺪ
123
ﺗﻌﺮﻳﻒ ﺍﳌﺮﺍﲝﺔ ﺣﺪﻳﺜﺎﹰ
131
ﻧﻈﺎﻡ ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ
123
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..178…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﺑﻦ ﻛﺜﲑ ،ﺍﳊﺎﻓﻆ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ 2 - :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،
.ﻣﻜﺘﺒﺔ ﺍﻟﺘﺍﺙ ﺍﻹﺳﻼﻣﻲ
- ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﲢﻘﻴﻖ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ & .ﺣﺠﺎﺯﻱ ،ﳏﻤﺪ
:ﳏﻤﻮﺩ ﺣﺠﺎﺯﻱ ﲜﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺣﻮﻯ - ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ ،ﺩﺍﺭ ﺍﻟﺘﻐﻴﲑ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ ،ﺍﻟﺰﻗﺎﺯﻳﻖ ،ﻣﺼﺮ & .ﺣﻮﻯ ،ﺳﻌﻴﺪ
:
- ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﻔﺴﲑ ،ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ & .ﺍﻟﺰﺭﻗﺎﱐ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ
:ﺍﻟﺰﺭﻗﺎﱐ
ﺍﻟﻌ - .ﺮﻓﺎﺕ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮﻣﻨﺎﻫﻞ
ﺑﲑﻭﺕ - .ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،
- ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ ،ﺣﻘﻘﻪ :ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠـﺎﺭ ،ﻣﺆﺳـﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،
.ﺑﲑﻭﺕ
ﻣﱳ ﺍﻟﺸﺎﻃﺒﻴﺔ ،ﺍﳌﺴﻤﻰ ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ،ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ ،ﺍﻟﻘﺎﻫﺮﺓ - 9 & .
:ﺍﻟﺸﻨﻘﻴﻄﻲ ،ﳏﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺸﻨﻘﻴﻄﻲ
ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ،ﻃﺒﻊ ﻭﺗﻮﺯﻳﻊ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤـﻮﺙ -10
.ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ،ﺍﻟﺮﻳﺎﺽ
ﺍﻟﻌﺮﰊ & ﺍﻟﺸﻮﻛﺎﱐ ،ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻮﻛﺎﱐ 11- :ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺍﺙ
.
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..179…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ ،ﺩﺍﺭ ﺍﻟﺼﺎﺑﻮﱐ ،ﻣﺼﺮ & .ﺍﻟﻄﱪﻱ ،ﺃﺑﻮ ﺟﺮﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﺮﻳﺮ -12
:ﺍﻟﻄﱪﻱ
ﺟﺮﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ & .ﺍﻟﻘﺎﲰﻲ ،ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ -13
:ﺍﻟﻘﺎﲰﻲ
:ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ & .ﺍﻟﻘﺎﺿﻲ ،ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻘﺎﺿﻲ -14
ﺍﻟﻮﺍﰲ ﰲ ﺷﺮﺡ ﺍﻟﺸﺎﻃﺒﻴﺔ ،ﺩﺍﺭ ﺍﻟﺴﻼﻡ ،ﺍﻟﻘﺎﻫﺮﺓ & .ﺍﻟﻘﺮﻃﱯ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ -15
:ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﱯ
ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﲢﻘﻴﻖ :ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻌﻠﻴﻢ ﺍﻟﱪﺩﻭﱐ ،ﺩﺍﺭ ﺍﻟﺸﻌﺐ & .ﺍﻟﻘﻄﺎﻥ -16
، :ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ
:ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ & .ﺍﳌﺮﺍﻏﻲ ،ﺃﲪﺪ ﻣﺼﻄﻔﻰ ﺍﳌﺮﺍﻏﻲ -17
.ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺭﺍﺟﺮﻌﻪ ﳏﻤﺪ ﳏﻴـﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴـﺪ ،ﺩﺍﺭ ﺇ ﺣﻴﺎﺀ ﺍﻟﺘﺍﺙ ﺍﻟﻌﺮﰊ -20
ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺗﻌﻠﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ ،ﻣﻜﺘﺐ ﺍﻟﺘﺑﻴﺔ ،ﺍﻟﺮﻳﺎﺽ 22- .ﺻﺤﻴﺢ -21
ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ،ﺗﻌﻠﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ ،ﻣﻜﺘﺐ ﺍﻟﺘﺑﻴﺔ ،ﺍﻟﺮﻳﺎﺽ & .ﺍﻟﺒﺨﺎﺭﻱ ،ﺃﺑﻮ ﻋﺒﺪ
ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻌﻔﻲ 23- :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺩﺍﺭ
.ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..180…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﺣﻘﻘﻪ :ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒـﺎﻗﻲ ،ﳏـﺐ ﺍﻟـﺪﻳﻦ -24
.ﺍﳋﻄﻴﺐ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ
ﺍﳌﺴﻨﺪ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ،ﻣﺼﻄﻔﻰ ﺃﲪﺪ ﺍﻟﺒﺎﺯ ،ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ & .ﺍﺑﻦ ﻋﺜﻴﻤﲔ -25 ،
:ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ
ﺷﺮﺡ ﺍﻟﺒﻴﻘﻮﻧﻴﺔ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ،ﺣﻘﻘﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺳﻴﺪ ﺍﳉﻠﻴﻤﻲ ،ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ -26
& :ﺍﺑﻦ ﺍﻟﻌﺮﰊ ،ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ
ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﻣﺬﻱ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ & .ﺍﺑﻦ ﻣﺎﺟﺔ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ -27
ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ
ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺮﺔ ،ﺣﻜﻢ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺜﻪ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ،ﺍﻋـﺘﲎ ﺑـﻪ ﻣـﺸﻬﻮﺭ -28
.ﺳﻠﻤﺎﻥ ،ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ،ﺍﻟﺮﻳﺎﺽ
& ﺍﻟﺒﻴﻬﻘﻲ ،ﺍﻷﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻴﻬﻘﻲ 29- :ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ،ﺩﺍﺭ
.ﺍﻟﻔﻜﺮ
ﺍﻟﺘﻣﺬﻱ & :ﺍﻟﺘﺮﻣﺬﻱ ،ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ
.ﺳﻨﻦ ﺍﻟﺘﻣﺬﻱ ) ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ( ،ﺣﻘﻘﻪ ﻋﺒﺪ ﺍﻟﺮﲪـﻦ ﳏﻤﺪ ﻋﺜـﻤﺎﻥ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ -30
ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺑﺬﻳﻠﻪ ﺍﻟﺘﻠﺨﻴﺺ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ -31 .
& :ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ ،ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺃﲪﺪ ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ
ﺑﺬﻝ ﺍ ﻬﻮﺩ ﰲ ﺣﻞ ﺃﰊ ﺩﺍﻭﺩ ،ﺗﻌﻠﻴﻖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﻟﻜﺎﻧـﺪﻫﻠﻮﻱ ،ﺩﺍﺭ -32
.ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺍﺙ ،ﺍﻟﻘﺎﻫﺮﺓ
& ﺍﻟﻄﺤﺎﻭﻱ ،ﺃﺑﻮ ﺟﺮﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺑـﻦ ﻋﺒـﺪ ﺍﳌﻠـﻚ ﺑـﻦ ﺳـﻠﻤﺔ ﺍﻷﺯﺩﻱ
:ﺍﻟﻄﺤﺎﻭﻱ
.ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ -34
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..181…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
& ﺍﻟﻌﻈﻴﻢ ﺃﺑﺎﺩﻱ ،ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﳏﻤﺪ ﴰﺲ ﺍﳊﻖ ﺍﻟﻌﻈﻴﻢ ﺃﺑﺎﺩﻱ 35- :ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ
.ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ
& ﻣﺴﻠﻢ ،ﺃﺑﻮ ﺍﳊﺴﲔ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﺮﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ 36- :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺩﺍﺭ
.ﺍﻟﻔﻜﺮ
ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ & :ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ،ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ
ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،ﺣﻜﻢ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺜﻪ ﺍﻷﻟﺒﺎﱐ ،ﺍﻋﺘﲎ ﺑﻪ ﻣﺸﻬﻮﺭ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺳـﻠﻴﻤﺎﻥ -38 ،
.ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ ،ﺍﻟﺮﻳﺎﺽ
& ﺍﻟﻨﻮﻭﻱ ،ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺷﺮﻑ 39- :ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ،
:ﺩﺍﺭ ﺍﻟﻔﻜﺮ & .ﺍﳍﻴﺜﻤﻲ ،ﻋﻠﻲ ﺑﻦ ﺑﻜﺮ ﺍﳍﻴﺜﻤﻲ
.ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺍﺙ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﺍﺳﻄﻮﺍﻧﺔ ﻣﻮﺳﻮﻋﺔ ﺍﻟﺘﻼﻭﺓ -40
ﺍﳌﺮﺍﺟﻊ ﺍﻷﺻﻮﻟﻴﺔ
& ﺍﻵﻣﺪﻱ ،ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻵﻣﺪﻱ 41- :ﺍﻹﺣﻜﺎﻡ ﰲ
.ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ
ﻣﻨﺘﻬﻰ ﺍﻟﺴﻮﻝ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ،ﻭﻳﻠﻴﻪ ﲢ ﺼﻴﻞ ﺍﳌﺄﻣﻮﻝ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ،ﳐﺘﺼﺮ ﺇﺭﺷﺎﺩ -42
ﺍﻟﻔﺤﻮﻝ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻄﻴﺐ ﺑﻦ ﺣﺴﻦ ﺍﻟﻘﻨﻮﺟﺮﻲ ﺍﻟﺒﺨﺎﺭﻱ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ
ﻗﺪﺍﻣﺔ & :ﺍﺑﻦ ﻗﺪﺍﻣﺔ ،ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ
ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﺮﻨﺔ ﺍﳌﻨﺎﻇﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﺑﻦ ﺣﻨﺒﻞ ،ﺗﻘﺪﱘ -43
.ﺍﻟﺪﻛﺘﻮﺭ /ﺷﻌﺒﺎﻥ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ ﺑﲑﻭﺕ ،ﺍﳌﻜﺘﺒﺔ ﺍﳌﻜﻴﺔ ﻣﻜﺔ
.ﺍﳌﻘﺪﻣﺔ ﰲ ﺍﻷﺻﻮﻝ ،ﺗﻌﻠﻴﻖ :ﳏﻤﺪ ﺑﻦ ﺍﳊﺴـﲔ ﺍﻟﺴﻠﻴـﻤﺎﱐ ،ﺩﺍﺭ ﺍﻟﻐـﺮﺏ ﺍﻹﺳﻼﻣﻲ -44
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..182…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﻨﺠﺎﺭ & :ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ،ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ
ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ﺍﳌﺴﻤﻰ ﲟﺨﺘﺼﺮ ﺍﻟﺘﺤﺮﻳﺮ ،ﲢﻘﻴﻖ :ﺩ /ﳏﻤﺪ ﺍﻟﺰﺣﻴﻠ ـﻲ ،ﺩ /ﻧ ﺰﻳﻪ -45
.ﲪﺎﺩ ،ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ ،ﺍﻟﺮﻳﺎﺽ
ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ،ﲢﻘﻴﻖ :ﺩ /ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤﻮﺩ ﺃﺑﻮ ﻧﺎﺟﺮﻲ ،ﻣﻨﺸﻮﺭﺍﺕ ﺟﺮﺎﻣﻌﺔ ﻗﺎﺭ -46
.ﻳﻮﻧﺲ
ﺍﻟﺘﺤﺼﻴﻞ ﻣﻦ ﺍﶈﺼﻮﻝ ،ﲢﻘﻴﻖ ﺩ /ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻋﻠﻲ ﺃﺑﻮ ﺯﻧﻴﺪ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲑﻭﺕ -47 .
& :ﺍﻷﲰﻨﺪﻱ ،ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻷﲰﻨﺪﻱ
ﺑﺬﻝ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﺩ /ﳏﻤﺪ ﺯﻛﻲ ﻋﺒﺪ ﺍﻟﱪ ،ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘﺍﺙ ،ﺍﻟﻘﺎﻫﺮﺓ -48
& :ﺍﻹﺳﻨﻮﻱ ،ﺍﻹﻣﺎﻡ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻹﺳﻨﻮﻱ
ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -49 & .
:ﺍﻷﺻﻔﻬﺎﱐ ،ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﺻﻔﻬﺎﱐ
ﺑﻴﺎ ﻥ ﺍﳌﺨ ﺘﺼﺮ ﻭﻫﻮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﺑﻦ ﺍﳊﺎﺟﺮﺐ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ ﺃ.ﺩ /ﻋﻠﻲ ﲨﻌـﺔ -50
.ﳏﻤﺪ ،ﺩﺍﺭ ﺍﻟﺴﻼﻡ ،ﺍﻟﻘﺎﻫﺮﺓ
ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻟﻠﺒﻴﻀﺎﻭﻱ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ،ﺣﻘﻘﻪ ﺩ /ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻤﻠﺔ ،ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ -51 ،
.ﺍﻟﺮﻳﺎﺽ
ﺷﺎﻩ & :ﺃﻣﲑ ﺑﺎﺩ ﺷﺎﻩ ،ﳏﻤﺪ ﺃﻣﲔ ﺍﳌﻌﺮﻭﻑ ﺑﺄﻣﲑ ﺑﺎﺩ
ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﺤﺮﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﺃﺻﻮﻝ ﺍﳊﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻣﻄﺒﻌـﺔ - 52
.ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ
:ﺍﻟﺒﺎﺟﻲ ،ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻷﻧﺪﻟـﺴﻲ ﺍﻟﻘـﺮﻃﱯ ﺍﻟﺒـﺎﺟﺮﻲ ﺍﳌﺎﻟﻜﻲ
ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍ ﻴﺪ ﺗﺮﻛﻲ ،ﺩﺍﺭ ﺍﳌﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ -53 -
54ﺍﻹﺷﺎﺭﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺣﺴﻦ ﺇﲰﺎﻋﻴﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ 55- .
.ﺍﳊﺪﻭﺩ ﰲ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺣﺴﻦ ﺇﲰﺎﻋﻴﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ
ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ،ﻋﻦ ﺃﺻﻮﻝ ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺰﺩﻭﻱ ،ﻭﺿﻊ ﺣﻮﺍﺷﻴﻪ ﻋﺒﺪ ﺍﷲ ﳏﻤﻮﺩ -56
.ﳏﻤﺪ ﻋﻤﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ
ﻣﻨﺎﻫﺞ ﺍﻟﻌﻘﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻟﻠﺒﻴﻀﺎﻭﻱ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -57 .
& :ﺑﺪﺭﺍﻥ ،ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ
ﺃﺩﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺘﻌﺎﺭﺿﺔ ﻭﻭﺟﺮﻮﻩ ﺍﻟﺘﺟﺮﻴﺢ ﺑﻴﻨﻬﺎ ،ﻣﺆﺳﺴﺔ ﺷﺒﺎﺏ ﺍﳉﺎﻣﻌﺔ ،ﺍﻹﺳﻜﻨﺪﺭﻳﺔ -58
& :ﺍﻟﱪﺯﳒﻲ ،ﻋﺒﺪ ﺍﻟﻄﻴﻒ ﻋﺒﺪ ﺍﷲ ﻋﺰﻳﺰ ﺍﻟﱪﺯﳒﻲ
ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ & .ﺍﻟﺒﺼﺮﻱ -59 ،
:ﺃﺑﻮ ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺼﺮﻱ ﺍﳌﻌﺘﺰﱄ
.ﺍﳌﻌﺘﻤﺪ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺍﳌﻴﺲ ،ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ ،ﺑﲑﻭﺕ -60
ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﳌﱳ ﺍﻟﺘﻨﻘﻴﺢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺿﺒﻄﻪ ﻭﺧﺮﺝ ﺁﻳﺎﺗﻪ ﻭﺃﺣﺎﺩﻳﺜﻪ -61
ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ :ﲰﲑ ﻣﺼﻄﻔﻰ ﺩﺑﺎﺏ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘـﺮﺍﺙ ﺍﻟﻌـﺮﰊ -62 ،
.ﺑﲑﻭﺕ
ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺣﺴﻦ ﺇﲰﺎﻋﻴﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -63 & .
:ﺍﳉﻴﺰﺍﱐ ،ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺣﺴﻦ ﺍﳉﻴﺰﺍﱐ
ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ،ﺍﻟﺮﻳﺎﺽ & .ﺣﺴﲔ -64
، :ﺍﻟﺪﻛﺘﻮﺭ ﺷﻜﺮﻱ ﺣﺴﲔ ﺭﺍﻣﻴﺘﺶ ﺍﻟﺒﻮﺳﻨﻮﻱ
.ﺗﻌﺎﺭﺽ ﻣﺎ ﳜﻞ ﺑﺎﻟﻔﻬﻢ ،ﺩﺍﺭ ﺍﻷﻧﺪﻟﺲ ﺍﳋﻀـﺮﺍﺀ -ﺟﺮـﺪﺓ ،ﺩﺍﺭ ﺍﺑﻦ ﺣـﺰﻡ ،ﺑﲑﻭﺕ -65
ﺍﻟﻀﻴﺎﺀ ﺍﻟﻼﻣﻊ ﺷﺮﺡ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ،ﲢﻘﻴﻖ ﺩ /ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻤﻠﺔ ،ﻣﻜﺘﺒـﺔ ﺍﻟﺮﺷـﺪ ،ﺍﻟﺮﻳﺎﺽ -66
.
& ﺍﳋﻀﺮﻱ ،ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳋﻀﺮﻱ 67- :ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ & .
:ﺧﻼﻑ ،ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺧﻼﻑ
:ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ & .ﺍﳋﻦ ،ﺩ /ﻣﺼﻄﻔﻰ ﺍﳋﻦ -68
ﺃﺛﺮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ -69 .
& :ﺍﻟﺪﺭﻛﺎﱐ ،ﳒﻢ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺪﺭﻛﺎﱐ
ﺍﻟﺘﻠﻘﻴﺢ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ﻟﺼﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ & .ﺍﻟﺪﻣﺸﻘﻲ ،ﻋﺒﺪ -70
:ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺑﺪﺭﺍﻥ ﺍﻟﺪﻣﺸﻘﻲ
ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺗﻌﻠﻴﻖ ﺩ /ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﻛـﻲ -71 ،
.ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ
ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ ﺩ /ﻃﻪ ﺟﺮﺎﺑﺮ ﻓﻴﺎﺽ ﺍﻟﻌﻠﻮﺍﱐ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ & -72
:ﺍﻟﺪﲬﻴﺴﻲ ،ﺩ /ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﲪﺪ ﻗﻄﺐ ﺍﻟﺪﲬﻴﺴﻲ
.ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺄﻣﻮﻝ ﳌﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﺍﳌﻨﻬﺎﺝ ﻟﻠﻘﺎﺿﻲ ﺍﻟﺒﻴﻀـﺎﻭﻱ ،ﻣﺆﺳﺴـﺔ ﻗﺮﻃﺒﺔ -73
ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺣﺮﺭﻩ ﺍﻟﺪﻛﺘﻮﺭ /ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺃﺑﻮ ﻏﺪﺓ ،ﺭﺍﺟﺮﻌﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ -75
.ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺎﱐ ،ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺌﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ ،ﺍﻟﻜﻮﻳﺖ
ﺍﻟﺴﺒﻜﻲ & :ﺍﻟﺴﺒﻜﻲ ،ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..185…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻋﻠﻖ ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -77 .
& :ﺍﻟﺴﺮﺧﺴﻲ ،ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺳﻬﻞ ﺍﻟﺴﺮﺧﺴﻲ
ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ،ﲢﻘﻴﻖ ﺃﰊ ﺍﻟﻮﻓﺎ ﺍﻷﻓﻐﺎﱐ ،ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﺍﻟﺮﻳﺎﺽ & ﺍﻟﺴﻤﺮﻗﻨﺪﻱ -78 .
:ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ
ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ ﰲ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻘﻮﻝ ،ﺣﻘﻘﻪ ﺩ /ﳏﻤﺪ ﺯﻛﻲ ﻋﺒﺪ ﺍﻟـﱪ ،ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗـﺎﻑ - 79
.ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ،ﻗﻄﺮ
ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ & .ﺍﻟﺴﻮﺳﻮﺓ -80
، :ﻋﺒﺪ ﺍ ﻴﺪ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺴﻮﺳﻮﺓ
ﻣﻨﻬﺞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﻭﺃﺛﺮﻩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﺩﺍﺭ ﺍﻟﻨﻔـﺎﺋﺲ -81 ،
.ﺍﻷﺭﺩﻥ
ﺍﳌﻮﺍﻓﻘﺎﺕ ،ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ ،ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﺍﻟﺮﻳﺎﺽ ،ﺩﺍﺭ ﺍﺑﻦ ﻋﻔﺎﻥ - 82 ،
.ﺍﻟﻘﺎﻫﺮﺓ
.ﺍﻟﺸﺎﻓﻌﻲ ،ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ 83- :ﺍﻟﺮﺳﺎﻟﺔ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ
ﺍﻟﺸﻨﻘﻴﻄﻲ ،ﳏﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺸﻨﻘﻴﻄﻲ 84- :ﻣﺬﻛﺮﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻣﻜﺘﺒﺔ ﺍﺑﻦ
.ﺗﻴﻤﻴﺔ ،ﺍﻟﻘﺎﻫﺮﺓ
ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﺳﺎﻣﻲ ﺑﻦ ﺍﻟﻌﺮﰊ ﺍﻷﺛﺮﻱ ،ﺩﺍﺭ -85
.ﺍﻟﻔﻀﻴﻠﺔ
.ﺍﻟﺘﺒﺼﺮﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺣﺴﻦ ﺇﲰﺎﻋﻴﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -86
ﺍﳌﺴﺘﺼﻔﻰ ،ﲢﻘﻴﻖ ﲪﺰﺓ ﺑﻦ ﺯﻫﲑ ﺣﺎﻓﻆ ،ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ،ﺍﳌﺪﻳﻨـﺔ -87
.ﺍﳌﻨﻮﺭﺓ
ﺍﳌﻨﺨﻮﻝ ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ & .ﻓﺎﻳﺪ -88 ،
:ﳏﻤﺪ ﺣﺴﻦ ﻓﺎﻳﺪ
ﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺃﲪﺪ ﻋﻄﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ ،ﺍﻟﻌ -90
.ﺑﲑﻭﺕ
ﺍﻟﻘﺮﺍﰲ ،ﺍﻹﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺼﺮﻱ ﺍﻟﻘﺮﺍﰲ - :
91ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ﰲ ﺷﺮﺡ ﺍﶈﺼﻮﻝ ،ﺣﻘﻘﻪ :ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ
.
ﺟﺮﺎﻣﻊ ﺍﻷﺳﺮﺍﺭ ﰲ ﺷﺮﺡ ﺍﳌﻨﺎﺭ ﻟﻠﻨﺴﻔﻲ ،ﲢﻘﻴﻖ ﻓﻀﻞ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻷﻓﻐﺎﱐ ،ﻣﻜﺘﺒﺔ -92
.ﻧﺰﺍﺭ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﺯ
& ﺍﻟﻠﻜﻨﻮﻱ ،ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺴﻬﺎﻟﻮﻱ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻠﻜﻨﻮﻱ :
93-ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ ،ﺿﺒﻄﻪ ﻋﺒﺪ ﺍﷲ ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻤﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘـﺐ
.ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ
ﺍﳊﻨﺒﻠﻲ & :ﺍﳌﺮﺩﺍﻭﻱ ،ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺩﺍﻭﻱ
ﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﲢﻘﻴﻖ :ﺩ /ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟـﺴﺮﺍﺡ ،ﻣﻜﺘﺒـﺔ -94
.ﺍﻟﺮﺷﺪ ،ﺍﻟﺮﻳﺎﺽ
ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ ﺛﻮﺑﻪ ﺍﳉﺪﻳﺪ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ،ﺑﲑﻭﺕ & .ﺍﻟﻨﻤﻠﺔ ،ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻜﺮﱘ -95
:ﺑﻦ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﻤﻠﺔ
ﺍﳉﺎﻣﻊ ﳌﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺟﺮﺢ ،ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ ،ﺍﻟﺮﻳﺎﺽ & -96
:ﻫﺮﻣﻮﺵ ،ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﻣﺼﻄﻔﻰ ﻋﺒﻮﺩ ﻫﺮﻣﻮﺵ
ﻟﺒﻨﺎﻥ - .ﻏﺎﻳﺔ ﺍﳌﺄﻣﻮﻝ ﰲ ﺗﻮﺿﻴﺢ ﺍﻟﻔﺮﻭﻉ ﻟﻸﺻﻮﻝ ،ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺜﻘﺎﻓﻴﺔ ،
ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ،ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ ﻟﻺﻣﺎﻡ ﳏﺐ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺸﻜﻮﺭ ﺍﻟﺒـﻬﺎﺭﻱ - 98
.ﺍﳍﻨﺪﻱ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺍﺙ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ
ﺍﻟﻌﻠﻤﻴﺔ - .ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ
-، ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺴﺘﺨﺮﺟﺮﺔ ﻣﻦ ﻛﺘﺎﺏ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻟﻠﻌﻼﻣﺔ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ،ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ
.ﺍﻟﺪﻣﺎﻡ
:ﺍﻟﻘﺮﺍﰲ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻨﻬﺎﺟﺮﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻘﺮﺍﰲ
ﺍﻟﻘﺎﻫﺮﺓ - ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ ،ﲢﻘﻴﻖ /ﺃ.ﺩ ﳏﻤﺪ ﺃﲪﺪ ﺳﺮﺍﺝ ،ﺃ.ﺩ ﻋﻠﻲ ﲨﻌﺔ ﳏﻤﺪ ،ﺩﺍﺭ ﺍﻟﺴﻼﻡ ،
.
ﺍﳌﺮﺍﺟﻊ ﺍﻟﻔﻘﻬﻴﺔ
:ﺍﺑﻦ ﺍﻟﻌﺜﻴﻤﲔ ،ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ
ﺍﻟﺸﺮﺡ ﺍﳌﻤﺘﻊ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ ،ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ & .ﺃﺑﻮ ﻏﺪﺓ ،ﺩ /ﻋﺒﺪ - 103
:ﺍﻟﺴﺘﺎﺭ ﺃﺑﻮ ﻏﺪﺓ
- ﻗﺮﺍﺭﺍﺕ ﻭﺗﻮﺻﻴﺎﺕ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﻣﻦ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺣـﱴ ﺍﻟﻌﺎﺷـﺮﺓ ،ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،
.ﺩﻣﺸﻖ
- ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﲨﻊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺠﺪﻱ ﺍﳊﻨﺒﻠﻲ ﻃﺒﻊ ﺑﺄﻣﺮ
.ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ
:ﺍﺑﻦ ﺭﺷﺪ ،ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ ﺍﻷﻧﺪﻟﺴﻲ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..188…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻭ- ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻠـﻴﻢ ،ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﳊﺪﻳﺜﺔ ،ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ
.ﺍﻟﻘﺎﻫﺮﺓ
ﺩﺍﺭ - ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ ﰲ ﻓﻘﻪ ﺍﻹﻣـﺎﻡ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺍﻟﻨﻌﻤﺎﻥ ،
.ﺍﻟﻔﻜﺮ
:ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ،ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺑﻜﺮ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ
- ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ،ﲢﻘﻖ :ﳏﻤﺪ ﺑﻴﻮﻣﻲ ،ﻋﻤﺮ ﺍﻟﻔﺮﻣﺎﻭﻱ ،ﻋﺒـﺪ ﺍﷲ ﺍﳌﻨ ﺸﺎﻭﻱ ،
.ﻣﻜﺘﺒﺔ ﺍﻹﳝﺎﻥ ،ﺑﺎﳌﻨﺼﻮﺭﺓ
:ﻮﺍﺳﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳍﻤﺎﻡ ﺍﳊﻨﻔﻲ ﺍﺑﻦ ﺍﳍﻤﺎﻡ ،ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺴﻴ
ﺍﻟﺮﻳﺎﺽ - .ﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ،ﲢﻘﻴﻖ ﺩ /ﳏﻤﺪ ﺃﺩﻳﺐ ﺍﻟﺼﺎﱀ ،ﻣﻜﺘﺒـﺔ ﺍﻟﻌﺒﻴﻜـﺎﻥ ،
ﺑﲑﻭﺕ - .ﺍﻷﻡ ،ﺃﺷﺮﻑ ﻋﻠﻰ ﻃﺒﻌﻪ ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،
ﺍﻷﺭﺩﻥ - .ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ ،
:ﺍﻟﺸﺮﺑﻴﲏ ﺍﳋﻄﻴﺐ ،ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺸﺮﺑﻴﲏ ﺍﳋﻄﻴﺐ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..189…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻣﺼﺮ - .ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ ،ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ،
ﻋﻤﺎﻥ - .ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ،ﻣﻜﺘﺒﺔ ﺩﻧﺪﻳﺲ ،ﺍﳋﻠﻴﻞ ،
ﺍﻟﺮﻳﺎﺽ - .ﺍﻟﻨﻘﻮﺩ ﺍﻻﺋﺘﻤﺎﻧﻴﺔ ﻭﺩﻭﺭﻫﺎ ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻗﺘﺼﺎﺩ ﺇﺳﻼﻣﻲ ،ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ ،
- ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ،ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺳﺤﻨﻮﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺘﻨﻮﺧﻲ ﻣﻦ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ،
.ﻭﻣﻌﻬﺎ ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ﻟﺒﻴﺎﻥ ﻣﺎ ﺍﻗﺘﻀﺘﻪ ﺍﳌﺪﻭﻧﺔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ
ﺑﲑﻭﺕ - .ﻧﻈﺎﻡ ﺍﻟﺘﺄﻣﲔ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻪ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ ،
ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﺷﺮﺡ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ،ﻋﻠﻖ ﻋﻠﻴﻪ :ﻓﻮﺍﺯ ﺃﲪﺪ ﺯﻣﺰﱄ ،ﺇﺑﺮﺍﻫﻴﻢ ﳏﻤﺪ - 128
ﺍﳉﻤﻞ ،ﺁﻓﺎﻕ
ﺍﳌﺮﺍﺟﻊ ﺍﻟﻠﻐﻮﻳﺔ
ﺍﻹﻓﺮﻳﻘـﻲ & ﺍﺑﻦ ﻣﻨﻈﻮﺭ ،ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜـﺮﻡ ﺍﺑـﻦ ﻣﻨﻈـﻮﺭ
:ﺍﳌﺼﺮﻱ
ﺍﻟﺮﺍﺯﻱ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ 131 - :ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ
.ﺍﻟﻘﺎﻫﺮﺓ
ﻋﻠـﻰ & ﻣﺼﻄﻔﻰ ،ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ،ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﺰﻳﺎﺕ ،ﺣﺎﻣﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ،ﳏﻤـﺪ
:ﺍﻟﻨﺠﺎﺭ
ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ
ﺑـﺎﺑﻦ & ﺍﺑﻦ ﺍﻷﺛﲑ ،ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻜﺮﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺸﻴﺒﺎﱐ ﺍﳌﻌﺮﻭﻑ
ﺍﻷﺛﲑ
ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺍﺙ ﺍﻟﻌﺮﰊ ،ﻟﺒﻨﺎﻥ & .ﺍﺑﻦ ﺣﺠﺮ - 135 ،
ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ 136 - :ﺍﻷﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ
.ﺍﻟﺼﺤﺎﺑﺔ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺍﺙ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ
.ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ،ﻣﻄﺒﻌﺔ ﳎﻠﺲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺍﳍﻨﺪ - 137
ﻣﺮﺍﺟﻊ ﺃﺧﺮﻯ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..191…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ،ﲢﻘﻴﻖ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﳏﻤـﺪ ﻧﺎﺻـﺮ - 138
.ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ،ﺍﻟﺘﻮﺿﻴﺢ ﺑﻘﻠﻢ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..192…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﺍﳌﻮﺿﻮﻉ
ﺍﻟﺼﻔﺤﺔ
ﺍﳌﻘﺪﻣﺔ
ﺃ
ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ
ﺃ
ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ
ﺏ
ﺍﳉﻬﻮﺩ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﳌﻮﺿﻮﻉ
ﺏ
ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﻭﺍﺟﺮﻬﺖ ﺍﻟﺒﺎﺣﺚ
ﺝ
ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺝ
ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺯ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻌﺎﺩﻝ
1
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﺍﻟﺘﻌﺎﺭﺽ
2
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺭﺽ
3
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﻣﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻐﺔ
4
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﺘﻌﺎﺭﺽ
6
ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ
9
ﻣﺜﺎﻝ ﺗﻮﺿﻴﺤﻲ ﻟﻠﺘﻌﺎﺭﺽ )ﺍﻟﺸﻬﺎﺩﺓ ﻗﺒﻞ ﺃﻥ ﺗﺴﺄﻝ(
10
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺃﺳﺒﺎﺑﻪ ﻭﺷﺮﻭﻃﻪ
12
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺃﺭﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ
13
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺭﺽ
13
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺎﺭﺽ
17
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﳏﻞ ﺍﻟﺘﻌﺎﺭﺽ
21
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ
22
ﺣﻜﻢ ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻠﲔ ﺍﻟﻘﻄﻌﻴﲔ
24
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ
24
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ
24
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..193…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
53
54
54
55
55
55
55
56
57
58
58
59
60
61
61
63
52
50
49
48
48
47
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..194…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺘﺤﺪ ﺍﳊﻜﻢ ﻭﳜﺘﻠﻒ ﺍﻟﺴﺒﺐ ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﳜﺘﻠﻒ ﺍﻟﺴﺒﺐ ﻭﳜﺘﻠﻒ
ﺍﳊﻜﻢ ﺍﻟﺒﻨﺪ ﺍﻟﺜﺎﻟﺚ :ﺍﳉﻤﻊ ﲝﻤﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻨﺪﺏ ﺍﻟﺒﻨﺪ ﺍﻟﺮﺍﺑﻊ :ﺍﳉﻤﻊ ﲝﻤﻞ ﺍﻟﻨﻬﻲ ﻋﻠﻰ
ﺍﻟﻜﺮﺍﻫﺔ
ﺍﻟﺒﻨﺪ ﺍﳋﺎﻣﺲ :ﺍﳉﻤﻊ ﺑﺒﻴﺎﻥ ﺍﺧﺘﻼﻑ ﺍﳊﺎﻝ ﻭﺍﳌﻮﺿﻊ ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ
.ﰲ ﺩﻓﻊ ﺍﻟﺘﻌﺎﺩﻝ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺩﻝ ﻭﺷﺮﻭﻃﻪ ﻭﳏﻠﻪ
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟﺘﻌﺎﺩﻝ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﺩﻝ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﳏﻞ ﺍﻟﺘﻌﺎﺩﻝ ﺃﻭﻻﹰ :
ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ
ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﺛﺎﻟﺜﺎﹰ :ﺍﻟﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﻌﺎﺩﻝ ،ﻭﰲ ﺣﻜﻤﻪ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺁﺭﺍﺀ
ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﺘﻌﺎﺩﻝ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ:ﺣﻜﻢ ﺍﻟﺘﻌﺎﺩﻝ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﻣﺴﺎﺋﻞ :ﺗﺘﻌﻠﻖ ﺑﺎﻟﻘﺎﺋﻠﲔ
ﺑﺎﻟﺘﺨﻴﲑ ) ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ( ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﺩﻝ
ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ :ﺣﻜﻢ ﻭﺟﺮﻮﺩ ﻗﻮﻟﲔ ﺘﻬﺪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ
ﺃﻗﻮﺍﻝ ﺍ ﺘﻬﺪ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺮﺩ ﺍﻟﻘﻮﻻﻥ ﰲ ﻣﻮﺿﻌﲔ ﳐﺘﻠﻔﲔ
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺒﺤﺚ ﺍﻟﺘﻤﻬﻴﺪﻱ :ﻣﻌﲎ ﺍﻟﺘﺟﺮﻴﺢ ﻭﺷﺮﻭﻃﻪ ﻭﺑﻴﺎﻥ ﻭﺟﺮﻮﺏ ﺍﻟﻌﻤﻞ
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺷـﺮﻭﻁ ﺍﻟﺘـﺮﺟﺮـﻴـﺢ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﺑﻴﺎﻥ ﻭﺟﺮﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟ
ﺍﻟﺮﺍﺟﺮﺢ ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﳌﺮﺟﺮﻮﺡ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺳﻨﺎﺩ ﺍﳌﻄﻠﺐ ﺚ
ﺍﻷﻭﻝ :ﺗﺮﺟﺮﻴﺤﺎﺕ ﲣﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ :
ﺗﺮﺟﺮﻴ
ﺢ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺢ ﻋﻦ ﻃﺮﻳﻖ ﺻﻔﺎﺕ ﲣﺘﺺ ﺑﺎﻟﺮﺍﻭﻱ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺟﺮﻴﺢ ﺍﳊﺪ
ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻳﺚ
ﺍﻟﺮﺍﻭﻳﲔ ﻣﺒﺎﺷﺮﺍﹰ ﳌﺎ ﺭﻭﺍﻩ ﺍﳌﻮﺛ
ﻮﻕ
ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﱯ - -ﺍﻟﻔﺮ ﻉ ﺑﺼ
ﺍﻟﺴﺎﺩﺱ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻵﺧﺮ ﻣﻦ ﺻﻐﺎﺭﻫﻢ ﺤﺘﻪ
ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﲰﺎﻉ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ ﻭ ﺍﻵﺧﺮ ﻣﻦ ﻋﻠﻰ
.ﻭﺭﺍﺀ ﺣﺠﺎﺏ ﻏﲑﻩ
ﺍﻟﻔﺮ
ﻉ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ :ﺗﺮﺟﺮﻴـﺢ ﺭﻭﺍﻳـﺔ ﻣﻦ ﺳـﻤﻊ ﻣﻦ ﺍﻟﻨ ـﱯ - -ﻋﻠـﻰ ﺭﻭﺍﻳـﺔ ﻣـﻦ ﻛﺘﺐ ﻟﻪ ﺍﻟﻨﱯ
ﺍﻟﺮﺍﺑ
- -ﺍﻟﻔﺮﻉ ﺍﻟﺘﺎﺳﻊ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺰﻛﻮﻥ ﻷﺣﺪ ﺍﻟﺮﺍﻭﻳﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻵﺧﺮ
ﻊ:
ﺗﺮﺟﺮﻴ
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﱵ ﺗﻌﻮﺩ ﺇﱃ ﻧﻔﺲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﺮﺟﺮﻴﺢ ﺍﳋﱪ
ﺢ
ﺍﳌﺘﻮﺍﺗﺮ ﻋﻠﻰ ﺧﱪ ﺍﻵﺣﺎﺩ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﺮﺟﺮﻴﺢ ﺍﳋﱪ ﺍﳌﺴﻨﺪ ﻋﻠﻰ ﺍﳋﱪ ﺍﳌﺮﺳﻞ ﺍﻟﻔﺮﻉ
ﺍﻟﻌﺎﱄ ﺇﺳﻨﺎﺩﺍﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻷﺩﱏ ﻣﻨﻪ ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﺗﺮﺟﺮﻴﺢ ﺍﳊﺪﻳﺚ ﺍﻷﺷﺪ 78
ﺗﻘﺼﻴﺎﹰ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﺩﱏ ﻣﻨﻪ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺤﺎﺕ ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺍﳌﱳ
66
79
66
69
80
70
82
71
83
74
84
76
85
76
85
77
86
88
90
89
101
102
103
103
104
104
105
106
107
107
99
91
92
93
93
95
96
96
96
96
97
99
91
90
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..196…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﻳﻘﺪﻡ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻩ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻳﺮﺟﺮﺢ
.ﺍﳋﱪ ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﳚﻤﻊ ﺑﲔ ﺍﳊﻜﻢ ﻭﻋﻠﺘﻪ
ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﻳﺮﺟﺮﺢ ﺍﳋﱪ ﺍﳌﺆﻛﺪ ﻋﻠﻰ ﻏﲑﻩ ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﻳﺮﺟﺮﺢ ﺍﳋﱪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺪﻳﺪ ﻭﲣﻮﻳﻒ
ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ
ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ :ﺗﻌﺎﺭﺽ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﺍﳊﺪ ﻣﻊ ﺍﳋﱪ ﺍﳌﻮﺟﺮﺐ ﻟﻠﺤﺪ ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ :ﺗﻌﺎﺭﺽ
ﺍﻹﺛﺒﺎﺕ ﻣﻊ ﺍﻟﻨﻔﻲ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺢ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ﺍﻟﺘﻤﻬﻴﺪ :ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ
ﻭﺃﻗﺴﺎﻣﻪ ﺃﻭﻻﹰ :ﺗﻌﺮﻳﻒ ﺍﳊﻜﻢ ﺍﻟﺘﻜﻠﻴﻔﻲ ﺛﺎﻧﻴﺎﹰ :ﺃﻗﺴﺎﻡ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﺘﺤﺮﱘ ﻣﻊ ﺍﻟﻮﺟﺮﻮﺏ ﺃﻭ ﺍﻟﻨﺪﺏ ،ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﻌﺎﺭﺽ
ﺍﳊﺮﻣﺔ ﻣﻊ ﺍﻹﺑﺎﺣﺔ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﺍﻟﻮﺟﺮﻮﺏ ﻣﻊ ﺍﻟﻨﺪﺏ ﺃﻭ ﺍﻹﺑﺎﺣﺔ ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ
ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺎﺭﺽ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻊ ﺍﻟﻨﺪﺏ ﺃﻭ ﺍﻹﺑﺎﺣﺔ ،ﻭﺗﻌﺎﺭﺽ ﺍﻟﻨـﺪﺏ ﻣـﻊ ﺍﻹﺑﺎﺣﺔ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺟﺮﻴﺢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ
ﻣﻨﻪ ﻭﺧﻔﺎﺋﻪ
ﲤﻬﻴﺪ :ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺍﳌﻌﲎ ﻭﺗﻌﺮﻳﻒ ﻛﻞ ﻗﺴﻢ ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻪ ﺗﻌﺮﻳﻒ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ
ﻭﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺎﺭﺽ ﺍﻟﻨﺺ ﻣﻊ ﺍﻟﻈﺎﻫﺮ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺗﻌﺎﺭﺽ ﺍﳌﻔﺴﺮ ﻣﻊ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﺎﺭﺽ ﺍﶈﻜﻢ ﻣﻊ ﺍﳌﻔﺴﺮ
ﻭﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺟﺮﻴﺢ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻌﲎ ﲤﻬﻴﺪ :ﺃﻗﺴﺎﻡ ﺩﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ
ﻭﺗﻌﺮﻳﻒ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ :ﺗﻘﺴﻴﻢ ﺍﳊﻨﻔﻴﺔ
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..197…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺃﻗﺴﺎﻡ ﺍﳌﻨﻄﻮﻕ
107
ﺃﻗﺴﺎﻡ ﺍﳌﻔﻬﻮﻡ
108
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﻣﻨﻄﻮﻗﺎﹰ ﺑﻪ ،ﻭﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻵﺧﺮ ﻣﻔﻬﻮﻣﺎﹰ
110
-ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺗﺮﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﳊﺪﻳﺚ ﺁﺧﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ
114
-
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﺗﺮﺟﺮﻴﺢ ﺃﺣﺪ ﺍﳋﱪﻳﻦ ﳌﻮﺍﻓﻘﺘﻪ ﻟﻺﲨﺎﻉ
115
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ ﺣﻜﻢ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺒﺎﺩﱄ ﺍﻟﻘﺴﻢ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺣﻜﻢ ﺍﻟﺸﺮﻉ
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﺜﻼﺙ ﺍﻟﺴﺎﺑﻘﺔ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﺮﻪ
ﻋﻨﺎﺻﺮ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺣﻜﻢ ﻋﻘﺪ ﺍﻟﺘﺄﻣﲔ ﺍﻟﺘﺠﺎﺭﻱ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﻗﺮﺍﺭ ﺍ
ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﰲ ﻧﻘﻞ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﺮﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :ﺑﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ :
ﺍﳌﺮﺍﲝﺔ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﺗﺸﺮﻳﺢ ﺟﺮﺜﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻴﺖ
ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺃﺳﺒﺎﺏ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺃﺭﻛﺎﻥ ﻋﻘﺪ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ ﺗﺸﺮﻳﺢ ﺟﺮﺜﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﻉ
:ﻛﻴﻔﻴﺔ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ ﺑﺎﻟﺸﺮﺍﺀ ﺍﻟﺜﺎﱐ :ﺃﺣﻜﺎﻡ ﺗﺸﺮﻳﺢ ﺍﳉﺜﺔ
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﺮﻪ
ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ :ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺣﻜﻢ ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ
ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ :ﻭﺟﺮﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ :ﲦﻨﻴﺔ
ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ :ﺁﺭﺍﺀ
ﺍﳋﺎﲤﺔ
ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
123
ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﺟﺮﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺟﺮﻴﺢ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﺃﺛﺮ
124
ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻄﺒﻴﺔ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ :ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ
ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ :ﺻﻮﺭ ﻧﻘﻞ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ
124
124 139
125 141
128 142
130 143
131 143
131 146
131 146
132ﺑﺎﻟﺸﺮﺍﺀ 148
135 149
137 149
138 150
138 152
ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺩﻟﺔ ………………………………….. …..199…………….…..…………………….
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻌﺎﻣﺔ
156
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ
157
ﻓﻬﺮﺱ ﺍﻵﺛﺎﺭ
169
ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ
170
ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﺮﻊ
177
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
191
ﺗﺮﲨﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ
A
.. …..200…………….…..…………………….ﺔﻳﻮﺒﻨﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ﺱﺮﻬﻓ
………………………………… ﺔﻟﺩﻷﺍ ﲔﺑ ﺽﺭﺎﻌﺘﻟﺍ
TRADITIONAL SIGNS
DIRECTION
This message is introduced for completion of requirements to get the master's degree in
the origins of juris prudential department from college of Juresprudence (law) in the
The Year
2004
………………………………….. …..201…………….…..…………………….ﺔﻳﻮﺒﻨﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ﺱﺮﻬﻓ
ﺔﻟﺩﻷﺍ ﲔﺑ ﺽﺭﺎﻌﺘﻟﺍ
THE CONCLUION
Paris be to Allah, lord of the worlds, Eternal Guardian of the heavens and the earth's،
Disposer of all created beings, Dispatcher of Messengers (May the blessings and peace of
Allah be upon them all). [Who were sent ] . To those they have been entrusted to guide and
to reveal the religious laws to, With positive signs and clear - cut proofs. I praise Him for
His favour and ask him to increase His grace and generosity.
that there is no god but Allah alone, He having no associate, the one the I bear witness
subduer, the Generous, the pardoner and I bear witness that our master Mohammed is this
servant and His Messenger. His dear one and His beloved , the best of created beings who
honoured with the precious Qur,an the enduring miracle through the passing of the was
year , and with the Sunnis that enlighten spiritual guides , our Master Mohammed singled
out for pithiness of speech and tolerance in religion
)May the blessings and peas of Allah be upon him, upon the rest of prophets and
Messengers, and upon all their familities and upon the rest of godly person). To proceed -:
After studding the subject of contradiction and probability , I write down the most
important thing that I have reached to , through the research , that it is :-
-1The I Islamic Juresprudence like the white, its night like its day, has no real
contradiction but this contradiction is from the diligent point of view.
meaning that I have chosen: - is , opposition of the two equalities arguments upon the face
in which each one of them are making obligate against what the other do , In the same place
, and in the same time .
-3 The contradiction has two pillars that are: (The argument of evedences and their
numerously, then the opposition of evidence)
The conditions of the contradiction are: (equivalents in the firmness and power, and the
contradiction should be at the same time ،and in the same place.
The contradiction cannot be achieved without them , If one of these pillars or conditions
become disturbed , the contradiction cannot be considered from the side of legality .
The contradiction has reasons, such as: (Readings difference, non being of Knowledge about
the coming of evidence date, and sharing or taking part in the pronunciation, difference
state and position, but it refers to reason which connects with the diligent him self.
-4The contradiction occurs between the pasitive signs and clear - cut proofs, and the
contradiction pushes by the way of invalidating, or collection or falling (break down) -the
contradiction between the assumption signs and the positive signs and clear - cut proofs,
can't be considered in it, because the clear - cut proofs is donated treaty .
-5The contradiction occurs between the indications of Qur,an and the recurrent prophetic
tradition ( Hadith) . And it has the clear - cut proofs Judgment.
.. …..202…………….…..…………………….ﺔﻳﻮﺒﻨﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ﺱﺮﻬﻓ
………………………………… ﺔﻟﺩﻷﺍ ﲔﺑ ﺽﺭﺎﻌﺘﻟﺍ
If two indications were being contradicted, we should look for about another
evidence lower than it in degree like the su,nna , if me don't find , we should look for
in measurement to make the two indications stronger than the other , from the side
of evidence .
The contradiction occurs between the (Hadith, which be assumption in its evidence,
and -6 its evidence, and its Judgment is, invalidating, or collection, or probability
or falling .
The contradiction between utterance or saying and deed has two states:
The first state: They may be conflicted from every side, this state take part if the
date is being Known , the later was abrogating to the presented.
If the date is not being Known, in this state the utterance is accorded.
The second state if they are conflicted from one side without side , we should collect
. between them
.The way of some El Hanafia has been preponderated upon the other two ways
Invalidation linguistically is removal, and Idiomatically is raising the legal
Judgment in -9
Invalidation has five condition, that are: (The invalidated Judgment should be legal,
and the invalidating should be legal and slack upon the invalidated, and it shouldn't
be obligated in time.
the invalidating should be in way to The invalidated in the strength or stronger than
it , and
forming the soparated things. As to The collection in literal meaning is: joining and
-10
.the Idiomatical meaning is: working with two conflicting evidence or some of them
،The contradiction should be fixed in its pillars and its conditions Non - being
Knowledge of the invalidated from the invalidation .
The forms of collection are five, (collection with specialization way, with binding
way, and with earning the command upon the cicatrix, with earning of prohibiting
or forbiding upon the hate, and with difference of state or position) .
.. …..203…………….…..…………………….ﺔﻳﻮﺒﻨﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ﺱﺮﻬﻓ
………………………………… ﺔﻟﺩﻷﺍ ﲔﺑ ﺽﺭﺎﻌﺘﻟﺍ
The linguistic meaning of equivalence is: equality as to its idiomatic meaning is -12
equality of the two conflicting evedence, In condition that has no advantage of one of
them
The conditions of equivalence are (The contradiction should be achieved with its
pillars and its conditions, and impossibilities of invalidation or the collection or the
probability) .
The scientists have been agreed that the occurance of the equivalence in the diligent
-13
brain, and they have been in difference about its actual occurance or in the same
probable command is occurred in the same command, and the equivalence
Judgment is giving achoice between evedences.
The linguistic meaning of probability is: The increase. As to the Idiomatical meaning
-14 is making one of the two evedence strong upon the other evedence.
The contradiction should achieve with its pillars and its conditions that I have
mentioned it in the contradiction act .
Neither the invalidating nor the collection can be between the two-conflicted
evedence and existence of evedence upon the probability.
-15The probability between the recurrent prophetic tradition ( Hadith ) has four
ways :
The probability by the way of predication and by the way of back and probability
by the way of signs, and probability by the way of external thing.
-16Probabilities by the way of predication devide in to two parts. The first one
connects
with the narrator and the second connects with the same story.
The probabilities wich connect with the narrator are many : such us :--The
The probability that the story should be the narrator's story or be directed to it. and
the narrator should be soon to the prophet ( May the blessing and peace of Allah be
upon him ) . in the state of receiving the story . And the narrator should be from the
greatest companions of the prophet, and the probabilities which connect with the
same story is.
-17The probability by the way of back divides in to two parts existence of increased
advantages in the back of one of the two conflicted recurrent prophetic tradition )Hadith )
and the probability between the charging Judgments , and probability for
existence of marry increased advantages , from them , the news which includes
increasing in the deed upon another
The news which includes the Judgment showing that was conflicted in it upon the
other one, the collected news between the Judgment and its cause upon the Hadith
in which is not collect between the Judgment and its cause is being brobable.
The forbiding is given preponderance upon the obligatory and cicatrix, hating,
permission. -: The probability by the way of sign devides in to two parts -18
a- To give preference to the kighted over the expounded and the text and the
apparent , To give preference to the expounded over the text and apparent . To give
preference over the apparent.
………………………………… ﺔﻟﺩﻷﺍ.. …..204…………….…..…………………….ﺔﻳﻮﺒﻨﻟﺍ ﺚﻳﺩﺎﺣﻷﺍ ﺱﺮﻬﻓ
ﲔﺑ ﺽﺭﺎﻌﺘﻟﺍb- The sign phrase of text is produced over the evedence mark .and the text evidence
The evedence mark is given preponderance upon the text evidence and necessity -
.evedence
c- And the text evedence is given preponderance upon the necessity evedence .
Lout the probability by the way of external thing be with probability of the two news -19
to its acceptable to the book or with probability of one of the two news to its acceptable to the
other Hadith from the prophet Hadith .
One of the two news is given preponderance to its acceptable to the consensus. or with -
making probability to one of the two news to its acceptable to the measurement . or with
. probability to one of the news to its acceptable to what the good previous doing it making
The Co - operative security and the exchange security are allowed in all its ways. as -20
of winning is allowed in conditions. But if any person, lend some of paper Salling -21 money and
the price of money changed in the way of exorbitant, the reaction should be in
The transport of human organs are permitted allowed, and the slicing of human corpse -22
is allowed if it was to criminal aim, or purposes. Or medical, or seience and these two issues, in
the old age and in the modern age, and so it is to the sciences improvement so, they can do it
with high successful rate, average so, Like this operation in the old age can't be done or