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الخلاف - الشيخ الطوسي
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ﺍﻟﻜﺘﺎﺏ :ﺍﻟﺨﻼﻑ
ﺍﻟﻤﺆﻟﻒ :ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ
ﺍﻟﺠﺰﺀ٥ :
ﺍﻟﻮﻓﺎﺓ٤٦٠ :
ﺍﻟﻤﺠﻤﻮﻋﺔ :ﻓﻘﻪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ
ﺗﺤﻘﻴﻖ :ﺍﻟﻤﺤﻘﻘﻮﻥ :ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ،ﺍﻟﺴﻴﺪ ﺟﻮﺍﺩ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ ،ﺍﻟﺸﻴﺦ
ﻣﻬﺪﻱ ﻧﺠﻒ /ﺍﻟﻤﺸﺮﻑ :ﺍﻟﺸﻴﺦ ﻣﺠﺘﺒﻰ ﺍﻟﻌﺮﺍﻗﻲ
ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ
ﺳﻨﺔ ﺍﻟﻄﺒﻊ١٤٢٠ :
ﺍﻟﻤﻄﺒﻌﺔ:
ﺍﻟﻨﺎﺷﺮ :ﻣﺆﺳﺴﺔ ﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻰ ﺍﻟﺘﺎﺑﻌﺔ ﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺪﺭﺳﻴﻦ ﺑﻘﻢ ﺍﻟﻤﺸﺮﻓﺔ
ﺭﺩﻣﻚ٨-١٦٥-٤٧٠-٩٦٤ :
ﻣﻼﺣﻈﺎﺕ:
ﻛﺘﺎﺏ ﺍﻟﺨﻼﻑ
ﺗﺄﻟﻴﻒ
ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ
ﻗﺪﺱ ﺳﺮﻩ
٤٦٠ - ٣٨٥ﻩ
ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ
ﻣﺆﺳﺴﺔ ﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻲ
ﺍﻟﺘﺎﺑﻌﺔ
ﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺪﺭﺳﻴﻦ ﺑﻘﻢ ﺍﻟﻤﺸﺮﻓﺔ
)(١
ﺷﺎﺑﻚ ٩٦٤ - ٤٧٠ - ١٦٥ - ٨
ISBN - ٩٦٤ - ٤٧٠ - ١٦٥ - ٨
ﺍﻟﺨﻼﻑ
)ﺝ (٥
ﺗﺄﻟﻴﻒ :ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ
ﺗﺤﻘﻴﻖ :ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﻭﺍﻟﺴﻴﺪ ﺟﻮﺍﺩ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ ﻭﺍﻟﺸﻴﺦ ﻣﻬﺪﻱ ﻧﺠﻒ
ﺇﺷﺮﺍﻑ :ﺍﻟﺤﺎﺝ ﺍﻟﺸﻴﺦ ﻣﺠﺘﺒﻰ ﺍﻟﻌﺮﺍﻗﻲ
ﺍﻟﻤﻮﺿﻮﻉ :ﻓﻘﻪ
ﻋﺪﺩ ﺍﻷﺟﺰﺍﺀ ٦ :ﺃﺟﺰﺍﺀ
ﻋﺪﺩ ﺍﻟﺼﻔﺤﺎﺕ ٦٠٤ :ﺻﻔﺤﺔ
ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ
ﺍﻟﻤﻄﺒﻮﻉ ١٠٠٠ :ﻧﺴﺨﺔ
ﺍﻟﻘﻴﻤﺔ ١٥٥٠ :ﺗﻮﻣﺎﻥ
ﺍﻟﺘﺎﺭﻳﺦ ١٤٢٠ :ﻩ.
ﻣﺆﺳﺴﺔ ﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻲ
ﺍﻟﺘﺎﺑﻌﺔ ﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺪﺭﺳﻴﻦ ﺑﻘﻢ ﺍﻟﻤﺸﺮﻓﺔ
)(٢
ﻛﺘﺎﺏ ﺍﻟﻠﻌﺎﻥ
)(٣
ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ
ﻣﺴﺄﻟﺔ :١ﻣﻮﺟﺐ ﺍﻟﻘﺬﻑ ﻋﻨﺪﻧﺎ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺝ ﺍﻟﺤﺪ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ،
ﻭﻣﻮﺟﺐ ﺍﻟﻠﻌﺎﻥ ﻓﻲ ﺣﻖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺪ ،ﻭﻟﻬﺎ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻣﻮﺟﺐ ﺍﻟﻘﺬﻑ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺝ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ
ﻟﺰﻣﻪ ﺍﻟﻠﻌﺎﻥ .ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﺣﺒﺲ ﺣﺘﻰ ﻳﻼﻋﻦ ،ﻓﺈﺫﺍ ﻻﻋﻦ ﻭﺟﺐ ﻋﻠﻰ
ﺍﻟﻤﺮﺃﺓ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﺫﺍ ﺍﻣﺘﻨﻌﺖ ﺣﺒﺴﺖ ﺣﺘﻰ ﺗﻼﻋﻦ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﺍﻟﺤﺪ ﻳﺠﺐ ﺑﺎﻟﻘﺬﻑ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ،ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﻓﺈﺫﺍ ﺍﻣﺘﻨﻌﺖ
ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺤﺪ ،ﻷﻧﻪ ﻳﻜﻮﻥ ﺣﻜﻤﺎ ﺑﺎﻟﻨﻜﻮﻝ ،ﻭﺍﻟﺤﺪ ﻻ ﻳﺠﺐ ﺑﺎﻟﻨﻜﻮﻝ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٨٩ :١٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٧ :٢ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٨ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٥ :٣
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩١ :١٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥١ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٦٠ :٤ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .٦٨ :٧
) (٢ﺍﻟﻤﺒﺴﻮﻁ ٣٩ :٧ﻭ ،٤٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٦ :٢ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٨ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
،٢٩٦ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٨٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٦ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٦ :١
ﻭﺍﻟﻤﺤﻠﻰ ،١٤٥ :١٠ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٢٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩١ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٣٤ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
،٦٨ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٦٠ :٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .١١٩ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ١٦٢ :٦ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٤ :٨ﺣﺪﻳﺚ ،٦٤٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦٩ :٣ﺣﺪﻳﺚ .١٣٢١
)(٥
ﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (١ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻷﺟﻨﺒﻲ ﻭﺍﻟﺰﻭﺝ.
ﻓﺈﻥ ﻗﻴﻞ :ﺍﻵﻳﺔ ﻻ ﺗﺘﻨﺎﻭﻝ ﺍﻟﺰﻭﺝ ،ﻷﻧﻪ ﺃﻭﺟﺐ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻘﺎﺫﻑ ،ﺇﺫﺍ ﻟﻢ
ﻳﻘﻢ ﺍﻟﺒﻴﻨﺔ .ﻭﻫﺬﻩ ﺻﻔﺔ ﺍﻷﺟﻨﺒﻲ ،ﻷﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﺍﻟﺒﻴﻨﺔ ﻻﻋﻦ.
ﻗﻠﻨﺎ :ﺍﻵﻳﺔ ﺗﻘﺘﻀﻲ ﻋﻤﻮﻣﻬﺎ ﺃﻥ ﻣﻦ ﻟﻢ ﻳﻘﻢ ﺑﻴﻨﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻓﺪﻝ
ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻻ ﻋﻦ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺤﺪ ﺧﺼﺼﻨﺎﻩ ،ﻭﺑﻘﻲ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ
ﻋﻤﻮﻣﻪ.
ﻭﺭﻭﻱ :ﺃﻥ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ) (٢ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺑﺸﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ) ،(٣ﻓﻘﺎﻝ
ﻟﻪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺒﻴﻨﺔ ﻭﺇﻻ ﻓﺤﺪ ﻓﻲ ﻇﻬﺮﻙ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺃﻳﺠﺪ
ﺃﺣﺪﻧﺎ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼ ﻳﻠﺘﻤﺲ ﺍﻟﺒﻴﻨﺔ؟ ﻓﺠﻌﻞ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ :ﺍﻟﺒﻴﻨﺔ
ﻭﺇﻻ ﻓﺤﺪ ﻓﻲ ﻇﻬﺮﻙ ) (٤ﻓﺄﺧﺒﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺍﻟﺤﺪ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻘﻴﻢ
ﺍﻟﺒﻴﻨﺔ ﺛﺒﺖ ﺃﻥ ﻗﺬﻑ ﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ ﻣﻮﺟﺐ ﻟﻠﺤﺪ .ﻭﺃﻳﻀﺎ ﻻ ﺧﻼﻑ ﺃﻧﻪ ﺇﺫﺍ
ﺃﻛﺬﺏ ﻧﻔﺴﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻓﻠﻮ ﻟﻢ ﻳﺠﺐ ﺑﺎﻟﻘﺬﻑ ﺍﻟﺤﺪ ﻟﻤﺎ ﻭﺟﺐ ﺑﺎﻹﻛﺬﺍﺏ.
ﻣﺴﺄﻟﺔ :٢ﺍﻟﻠﻌﺎﻥ ﻳﺼﺢ ﺑﻴﻦ ﻛﻞ ﺯﻭﺟﻴﻦ ﻣﻜﻠﻔﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﻼﻕ ،ﺳﻮﺍﺀ
ﻛﺎﻧﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻭ ﻟﻢ ﻳﻜﻮﻧﺎ ﻣﻦ ﺃﻫﻠﻬﺎ .ﻓﻴﺼﺢ ﺍﻟﻘﺬﻑ ﻭﺍﻟﻠﻌﺎﻥ ﻓﻲ ﺣﻖ
--------------------
) (١ﺍﻟﻨﻮﺭ.٤ :
) (٢ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻢ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻭﺍﻗﻒ ﺍﻷﻧﺼﺎﺭﻱ ﺷﻬﺪ ﺑﺪﺭﺍ
ﻭﻣﺎ ﺑﻌﺪﻫﺎ .ﺍﻹﺻﺎﺑﺔ .٦٠٦ :٣
) (٣ﺷﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ﻭﻫﻲ ﺃﻣﻪ ،ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﻋﺒﺪﺓ ﺑﻦ ﻣﻐﻴﺚ ﺑﻦ ﺍﻟﺠﺪ ﺑﻦ ﺍﻟﻌﺠﻼﻥ ﺍﻟﺒﻠﻮﻱ ﺣﻠﻴﻒ
ﺍﻷﻧﺼﺎﺭ .ﺍﻹﺻﺎﺑﺔ .١٥٠ :٢
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ ،٢٢٥٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٦٨ :١ﺣﺪﻳﺚ ،٢٠٦٧ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
٢٧٧ :٣ﺣﺪﻳﺚ ،١٢٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٩٤ - ٣٩٣ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٧٠ :٣
ﻭﺍﻟﻤﺤﻠﻰ ،١٤٥ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٣ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٢١ :٣
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٦٧ :٧
)(٦
ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻣﺴﻠﻢ ﻭﺍﻵﺧﺮ ﻛﺎﻓﺮ .ﻭﻛﺬﻟﻚ ﺑﻴﻦ
ﺍﻟﺤﺮﻳﻦ ﻭﺍﻟﻤﻤﻠﻮﻛﻴﻦ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺣﺮ ﻭﺍﻵﺧﺮ ﻣﻤﻠﻮﻙ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺤﺪﻭﺩﻳﻦ
ﻓﻲ ﻗﺬﻑ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻛﺬﻟﻚ .ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ
ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﺑﻦ
ﺷﺒﺮﻣﺔ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﺇﻧﻤﺎ ﻳﺼﺢ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﺃﻫﻞ
ﺍﻟﺸﻬﺎﺩﺓ .ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﻛﺬﻟﻚ ،ﺃﻭ ﻟﻢ ﻳﻜﻦ ﺃﺣﺪﻫﻤﺎ ﻓﻼ ﻳﺼﺢ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻠﻌﺎﻥ .ﻓﻌﻠﻰ
ﻫﺬﺍ ﻻ ﻟﻌﺎﻥ ﺑﻴﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻻ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻛﺎﻓﺮﺍ .ﻭﻻ ﺑﻴﻦ ﺍﻟﻤﻤﻠﻮﻛﻴﻦ ﻭﻻ
ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻣﻤﻠﻮﻛﺎ .ﻭﻻ ﺑﻴﻦ ﺍﻟﻤﺤﺪﻭﺩﻳﻦ ﻓﻲ ﺍﻟﻘﺬﻑ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ .ﻭﺫﻫﺐ ﺇﻟﻴﻪ
ﺍﻟﺰﻫﺮﻱ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٢
ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﻓﺼﻠﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻳﺼﺢ ﺑﻴﻦ ﻫﺆﻻﺀ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻫﻞ ﻫﻮ ﻳﻤﻴﻦ ﺃﻭ ﺷﻬﺎﺩﺓ؟
ﻓﻌﻨﺪﻧﺎ ﻳﻤﻴﻦ ﻳﺼﺢ ﻣﻨﻬﻢ.
ﻭﻋﻨﺪﻫﻢ ﺷﻬﺎﺩﺓ ﻻ ﺗﺼﺢ ﻣﻨﻬﻢ.
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) (١ﺍﻷﻡ ،٢٨٦ :٥ﻭﺍﻟﻮﺟﻴﺰ ،٨٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ١١٧ :٢ﻭ ،١١٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :١٢
،١٨٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٩ - ١٧٨ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٠٦ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ :٢
،٤٩٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٦ :٢
ﻭﺷﺮﺡ ﺍﻷﺯﻫﺎﺭ ،٥١١ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٢ :٤
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٩ :ﻭﺍﻟﻮﺟﻴﺰ ،٨٨ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٣ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .١١٨ :٢
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٦ :١٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٠ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦ :٩ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٢ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٥ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ
،٥١٥ :١ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٧ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٣
،١٣٣١ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٦ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٢ :٤
)(٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (١ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻀﻤﻨﺔ ﻟﻮﺟﻮﺏ ﺍﻟﻠﻌﺎﻥ ) (٢ﺃﻳﻀﺎ ﻋﺎﻣﺔ.
ﻭﺃﻣﺎ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻤﻴﻦ ﻣﺎ ﺭﻭﺍﻩ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻟﻤﺎ ﻻﻋﻦ ﺑﻴﻦ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﻭﺯﻭﺟﺘﻪ ،ﻗﺎﻝ :ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻋﻠﻰ ﻧﻌﺖ ﻛﺬﺍ
ﻭﻛﺬﺍ ﻓﻤﺎ ﺃﺭﺍﻩ ﺇﻻ ﻭﻗﺪ ﻛﺬﺏ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﺃﺗﺖ ﺑﻪ ﻋﻠﻰ ﻧﻌﺖ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻤﺎ ﺃﺭﺍﻩ ﺇﻻ
ﻣﻦ ﺷﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ،ﻗﺎﻝ ﻓﺄﺗﺖ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﺍﻟﻤﻜﺮﻭﻩ .ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ :ﻟﻮﻻ ﺍﻹﻳﻤﺎﻥ ﻟﻜﺎﻥ ﻟﻲ ﻭﻟﻬﺎ ﺷﺄﻥ ) (٣ﻓﺴﻤﻲ ﺍﻟﻠﻌﺎﻥ ﻳﻤﻴﻨﺎ .ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ
ﺷﻬﺎﺩﺓ ﻟﻤﺎ ﺟﺎﺯ ﻣﻦ ﺍﻷﻋﻤﻰ ،ﻷﻥ ﺷﻬﺎﺩﺓ ﺍﻷﻋﻤﻰ ﻻ ﺗﻘﺒﻞ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ.
ﻭﺃﻳﻀﺎ :ﻓﻠﻮ ﻛﺎﻥ ﺷﻬﺎﺩﺓ ،ﻟﻤﺎ ﺗﻜﺮﺭﺕ ،ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻜﺮﺍﺭ ﻓﻴﻬﺎ.
ﻭﺃﻳﻀﺎ :ﻓﻠﻮ ﻛﺎﻥ ﺷﻬﺎﺩﺓ ﻟﻤﺎ ﻛﺎﻥ ﻓﻲ ﺣﻴﺰ ﺍﻟﻤﺮﺃﺓ ،ﻷﻥ ﺷﻬﺎﺩﺗﻬﺎ ﻻ ﺗﻘﺒﻞ ﻓﻲ
ﺍﻟﻘﺬﻑ ،ﻭﻟﻤﺎ ﺻﺢ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻔﺎﺳﻖ ﻷﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻔﺎﺳﻖ ﻻ ﺗﻘﺒﻞ.
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﺰﻭﺝ ﺑﻴﻨﺔ ،ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﺃﻳﻀﺎ ﻭﻳﻌﺪﻝ ﻋﻦ
ﺍﻟﺒﻴﻨﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻛﺎﻓﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ).(٤
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻼﻋﻦ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺒﻴﻨﺔ ،ﻟﺸﺮﻁ
ﺍﻵﻳﺔ ).(٥
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) (١ﺍﻟﻨﻮﺭ.٦ :
) (٢ﺍﻟﻜﺎﻓﻲ ١٦٣ :٦ﻭ ١٦٥ﺣﺪﻳﺚ ٦ﻭ ٧ﻭ ،١٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٨ - ١٨٧ :٨ﺣﺪﻳﺚ ،٦٥٥ - ٦٥٠
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٣ :٣ﺣﺪﻳﺚ .١٣٣٢ - ١٣٢٩
) (٣ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٧٧ :٣ﺣﺪﻳﺚ ،١٢٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ ،٢٢٥٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
٦٦٨ :١ﺣﺪﻳﺚ ،٢٠٦٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٩٤ - ٣٩٣ :٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٧ :١٢
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٦٧ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٠ :٤ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺗﻘﺪﻡ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٨ :١٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
،١٩١ :١٢ﻭﺍﻟﻮﺟﻴﺰ .٤٤٧ :١
) (٥ﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ .ﺍﻧﻈﺮ ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩١ :١٢
)(٨
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻﻋﻦ ﺑﻴﻦ ﺍﻟﻌﺠﻼﻧﻲ ) (١ﻭﺯﻭﺟﺘﻪ ،ﻭﻟﻢ ﻳﺴﺄﻝ
ﻫﻞ ﻟﻪ ﺑﻴﻨﺔ ﺃﻡ ﻻ؟ ).(٢
ﻣﺴﺄﻟﺔ :٤ﺣﺪ ﺍﻟﻘﺎﺫﻑ ﻣﻦ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﻴﻦ ،ﻻ ﻳﺴﺘﻮﻓﻰ ﺇﻻ ﺑﻤﻄﺎﻟﺒﺔ ﺁﺩﻣﻲ،
ﻭﻳﻮﺭﺙ ﻛﻤﺎ ﻳﻮﺭﺙ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﻴﻦ .ﻭﻳﺪﺧﻠﻪ ﺍﻟﻌﻔﻮ ﻭﺍﻻﺑﺮﺍﺀ ﻛﻤﺎ ﻳﺪﺧﻞ ﻓﻲ ﺣﻘﻮﻕ
ﺍﻵﺩﻣﻴﻴﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻮ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﺘﻌﻠﻖ ﺑﺤﻖ ﺍﻷﺩﻣﻲ ،ﻭﻻ ﻳﻮﺭﺙ
ﻭﻻ ﻳﺪﺧﻠﻪ ﺍﻟﻌﻔﻮ ﻭﺍﻻﺑﺮﺍﺀ ،ﻭﻭﺍﻓﻖ ﻓﻲ ﺃﻧﻪ ﻻ ﻳﺴﺘﻮﻓﻰ ﺇﻻ ﺑﻤﻄﺎﻟﺒﺔ ﺁﺩﻣﻲ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ :ﺃﻻ ﺇﻥ ﺃﻋﺮﺍﺿﻜﻢ ﻭﺩﻣﺎﺋﻜﻢ
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) (١ﻋﻮﻳﻤﺮ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﺍﻟﺠﺪ ﺑﻦ ﺍﻟﻌﺠﻼﻥ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﺑﻲ ﺃﺑﻴﺾ ﺍﻟﻌﺠﻼﻧﻲ .ﻭﻗﻴﻞ ﺃﻧﻪ
ﻋﻮﻳﻤﺮ ﺑﻦ ﺃﺷﻘﺮ ﺍﻟﻌﺠﻼﻧﻲ .ﺍﻧﻈﺮ ﺍﻹﺻﺎﺑﺔ .٤٥ :٣
) (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،٦٩ :٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٧١ :٦ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٣ :٢ﺣﺪﻳﺚ ،٢٢٤٥ﻭﺳﻨﻦ
ﺍﺑﻦ ﻣﺎﺟﺔ ٦٦٧ :١ﺣﺪﻳﺚ ،٢٠٦٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٧٧ :٣ﺣﺪﻳﺚ ،١١٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٨٤ :١٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٣٩٨ :٧ﻭ ،٣٩٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٦١ :٧
) (٣ﺍﻷﻡ ،٢٨٧ :٥ﻭﺍﻟﻮﺟﻴﺰ ،٨٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٢ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ :١٧
،٣٩٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥ :٩ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٧٧ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٢٤ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٠ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٠ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١١ :١٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٩٨ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،١٩٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٦٠ :٤ﻭ .١٦٦ :٦
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٧٠ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٩٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٩٨ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،١٤٠ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١١ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٠ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٧٧ :١٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٣ :١٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٢٣ :٣ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ٢٦٠ :٤ﻭ .١٦٦ :٦
) (٥ﺍﻟﻜﺎﻓﻲ ٢٠٥ :٧ﺣﺪﻳﺚ ،٦ﻭ ٢٥٢ :٧ﺣﺪﻳﺚ ٢٥٣ :٧ ،٦ﺣﺪﻳﺚ ١ﻭ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ
٣٩ :٤ﺣﺪﻳﺚ ،١٢٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٩ :١٠ﺣﺪﻳﺚ ٣٠٨ﻭ ،٣٠٩ﻭﺹ ٨٢ﺣﺪﻳﺚ .٣٢٣
)(٩
ﻭﺃﻣﻮﺍﻟﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ﻛﺤﺮﻣﺔ ﺑﻠﺪﻛﻢ ﻫﺬﺍ ﻓﻲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ ) (١ﻓﺄﺿﺎﻑ
ﺍﻹﻋﺮﺍﺽ ﺇﻟﻴﻨﺎ ﻛﺈﺿﺎﻓﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ،ﻓﻜﺎﻥ ﻣﺎ ﻳﺠﺐ ﺑﺎﺳﺘﺒﺎﺣﺔ ﺫﻟﻚ ﺣﻘﺎ
ﻟﻨﺎ .ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻳﺠﺐ ﺑﺎﺳﺘﺒﺎﺣﺔ ﺍﻟﺪﻡ ﻭﺍﻟﻤﺎﻝ ﺣﻖ ﻟﻨﺎ.
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺑﺰﻧﺎ ﺃﺿﺎﻓﻪ ﺇﻟﻰ ﻣﺸﺎﻫﺪﺓ ،ﺃﻭ ﺍﻧﺘﻔﻰ ﻣﻦ ﺣﻤﻞ،
ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ .ﻭﺇﻥ ﻟﻢ ﻳﻀﻔﻪ ﺇﻟﻰ ﺍﻟﻤﺸﺎﻫﺪﺓ ،ﺑﺄﻥ ﻗﺬﻓﻬﺎ ﻣﻄﻠﻘﺎ ،ﻭﻟﻴﺲ
ﻫﻨﺎﻙ ﺣﻤﻞ ،ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻠﻌﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﺑﺎﻟﺰﻧﺎ ﺍﻟﻤﻄﻠﻖ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﻷﻥ ﺍﻟﻘﺬﻑ ﻗﺪ ﺛﺒﺖ ﺑﻼ ﺧﻼﻑ .ﻓﻤﺎ
ﻳﺜﺒﺖ ﺑﻪ ﻣﻮﺟﺒﻪ ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻓﺎﻷﺻﻞ ﻓﻲ ﺍﻟﻠﻌﺎﻥ ﻧﺰﻝ ﻓﻲ ﺷﺄﻥ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﻛﺎﻥ ﻗﺬﻑ ﺯﻭﺟﺘﻪ
ﺑﺰﻧﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺸﺎﻫﺪﺓ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻥ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﺭﺟﻊ ﻣﻦ ﺃﺭﺽ ﻋﺸﺎﺀ ﻓﻮﺟﺪ ﻋﻨﺪ
ﺃﻫﻠﻪ ﺭﺟﻼ ،ﻓﺴﻤﻊ ﺑﺄﺫﻧﻴﻪ ،ﻭﺭﺃﻱ ﺑﻌﻴﻨﻴﻪ ،ﻓﻠﻢ ﻳﻬﺠﺪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ -ﻳﻌﻨﻲ :ﻟﻢ ﻳﻨﻢ -
ﺛﻢ ﻏﺪﺍ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﺄﺧﺒﺮﻩ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٩٢ :١٧ﻭﺍﻟﻤﻐﺎﺯﻱ ﻟﻠﻮﺍﻗﺪﻱ ١١١١ :٣ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ.
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٠٦ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١١٥ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٢٨٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩١ :١٧
ﻭﺍﻟﻮﺟﻴﺰ ،٩٠ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٣٠ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٢٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٣ﺍﻷﻡ ،٢٨٦ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩١ :١٧ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
:٩
،٢١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٨٨ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٢٨ - ١٢٧ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٥١٥ :١
) (٤ﺍﻟﻜﺎﻓﻲ ،١٦٣ :٦ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٥ :٨ﺣﺪﻳﺚ ،٦٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٢ :٣ﺣﺪﻳﺚ
.١٣٢٧
)(١٠
ﺇﻧﻲ ﺃﺗﻴﺖ ﺃﻫﻠﻲ ﻋﺸﺎﺀ ،ﻓﺴﻤﻌﺖ ﺑﺄﺫﻧﻲ ،ﻭﺭﺃﻳﺖ ﺑﻌﻴﻨﻲ ،ﻓﻜﺮﻩ ﻣﺎ ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ،ﻭﺍﺷﺘﺪ ﻋﻠﻴﻪ ،ﻓﻨﺰﻟﺖ ﺁﻳﺔ ﺍﻟﻠﻌﺎﻥ ).(١
ﻭﺍﻵﻳﺔ ﺇﺫﺍ ﻧﺰﻟﺖ ﻓﻲ ﺳﺒﺐ ﻭﺟﺐ ﻗﺼﺮﻩ ﻋﻠﻴﻪ ﻋﻨﺪ ﻣﺎﻟﻚ ) ،(٢ﻭﺍﻟﻤﻌﺘﻤﺪ
ﺍﻷﻭﻝ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﺃﺧﺒﺮ ﺛﻘﺔ ﺑﺄﻧﻬﺎ ﺯﻧﺖ ،ﺃﻭ ﺍﺳﺘﻔﺎﺿﺖ ﻓﻲ ﺍﻟﺒﻠﺪ ﺃﻥ ﻓﻼﻧﺎ ﺯﻧﺎ
ﺑﻔﻼﻧﺔ ،ﻭﻭﺟﺪ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻫﺎ ﻭﻟﻢ ﻳﺮ ﺷﻴﺌﺎ ،ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻣﻼﻋﻨﺘﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺠﻮﺯ ﻟﻪ ﻟﻌﺎﻧﻬﺎ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻌﺎﻧﻬﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺪﻋﻲ ﺍﻟﻤﺸﺎﻫﺪﺓ ،ﻭﻫﺬﺍ
ﻟﻴﺲ ﺑﻤﺸﺎﻫﺪﺓ ،ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻠﻌﺎﻥ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﻛﺎﻧﺎ ﺃﺑﻴﻀﻴﻦ ،ﻓﺠﺎﺀ ﺍﻟﻮﻟﺪ ﺃﺳﻮﺩﺍ ،ﺃﻭ ﻛﺎﻧﺎ ﺃﺳﻮﺩﻳﻦ ﻓﺠﺎﺀﺕ
ﺑﺄﺑﻴﺾ ،ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻔﻴﻪ ،ﻭﻻ ﻟﻌﺎﻥ ﺍﻟﻤﺮﺃﺓ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻠﻌﺎﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﻤﺸﺎﻫﺪﺓ ،ﻭﻣﻊ ﺍﻟﻌﻠﻢ
ﺑﻨﻔﻲ ﺍﻟﻮﻟﺪ ،ﻭﻫﺬﺍ ﻣﻔﻘﻮﺩ ﻫﺎﻫﻨﺎ.
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺇﻥ ﺍﻣﺮﺃﺗﻲ ﺃﺗﺖ ﺑﻮﻟﺪ ﺃﺳﻮﺩ .ﻓﻘﺎﻝ :ﻫﻞ ﻟﻚ ﻣﻦ ﺇﺑﻞ؟ ،ﻓﻘﺎﻝ :ﻧﻌﻢ .ﻓﻘﺎﻝ :ﻣﺎ
--------------------
) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ .٢٢٥٦
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٩١ :١٧
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٨٥ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٣٧٣ :٣
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٣ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٧ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١٦ :١٠ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٢٩٤ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٤٤٣ :٩
)(١١
ﺃﻟﻮﺍﻧﻬﺎ؟ ﻗﺎﻝ :ﺣﻤﺮ .ﻓﻘﺎﻝ :ﻫﻞ ﻓﻴﻬﺎ ﻣﻦ ﺃﻭﺭﻕ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ .ﻓﻘﺎﻝ :ﺃﻧﻰ
ﺫﻟﻚ؟ ﻓﻘﺎﻝ :ﻟﻌﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﻗﺎ ﻧﺰﻉ ،ﻗﺎﻝ :ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﻟﻌﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﻗﺎ
ﻧﺰﻉ ).(١
ﻣﺴﺄﻟﺔ :٨ﺍﻷﺧﺮﺱ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺇﺷﺎﺭﺓ ﻣﻌﻘﻮﻟﺔ ،ﺃﻭ ﻛﻨﺎﻳﺔ ﻣﻔﻬﻮﻣﺔ ،ﻳﺼﺢ
ﻗﺬﻓﻪ ﻭﻟﻌﺎﻧﻪ ،ﻭﻧﻜﺎﺣﻪ ﻭﻃﻼﻗﻪ ،ﻭﻳﻤﻴﻨﻪ ﻭﺳﺎﺋﺮ ﻋﻘﻮﺩﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺼﺢ ﻗﺬﻓﻪ ﻭﻻ ﻟﻌﺎﻧﻪ ).(٣
ﻭﻫﻜﺬﺍ ﻳﻘﻮﻝ :ﺃﻧﻪ ﺇﺫﺍ ﻗﺬﻑ ﻓﻲ ﺣﺎﻝ ﺍﻧﻄﻼﻕ ﻟﺴﺎﻧﻪ ﺛﻢ ﺧﺮﺱ ﻓﻼ ﻳﺼﺢ ﻣﻨﻪ
ﺍﻟﻠﻌﺎﻥ ).(٤
ﻭﻭﺍﻓﻘﻨﺎ ﻓﻲ ﺃﻧﻪ ﻳﺼﺢ ﻃﻼﻗﻪ ﻭﻧﻜﺎﺣﻪ ،ﻭﻳﻤﻴﻨﻪ ﻭﻋﻘﻮﺩﻩ ).(٥
--------------------
) (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٦٨ :٧ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١١٣٧ :٢ﺣﺪﻳﺚ ،١٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٨ :٢ﺣﺪﻳﺚ
،٢٢٦٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٧٨ :٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤١١ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٤ :٢٠ﻭﻓﺘﺢ
ﺍﻟﺒﺎﺭﻱ ،٤٤٢ :٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢١ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٧٤ :٧ﻭﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ
ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻻ ﻳﻀﺮ ﺑﺎﻟﻤﻌﻨﻰ ﻓﻼﺣﻆ.
) (٢ﺍﻷﻡ ،٢٩١ :٥ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٣٤ :١٧ﻭ ،٤٣٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٥ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٦ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١١٨ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٩ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٩ :٣ﻭﺷﺮﺡ
ﺍﻟﻌﻨﺎﻳﺔ ،٢٥٩ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٤٠ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩١ :٢٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠ :٣
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢ - ١١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،١٠ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٣ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٨٧ :١٢
) (٣ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩١ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٤٠ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٩ :٢ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٨ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٩ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٩ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠ :٣ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ
،٢٥٩ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٨ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٩٠ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٠ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١١٨ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
،١٨٧ :١٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣٥ :١٧
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٤٣٥ :١٧ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٠ :٩
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤١٢ :٨
)(١٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (١ﺍﻵﻳﺔ ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﺃﻳﻀﺎ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٢ﻋﻠﻰ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺧﺮﺳﺎﺀ ﺃﻭ ﺻﻤﺎﺀ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ .ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ
ﺃﺑﺪﺍ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﻟﻠﺨﺮﺳﺎﺀ ﺇﺷﺎﺭﺓ ﻣﻌﻘﻮﻟﺔ ،ﺃﻭ ﻛﻨﺎﻳﺔ ﻣﻔﻬﻮﻣﺔ ﻓﻬﻲ
ﻛﺎﻟﻨﺎﻃﻘﺔ ﺳﻮﺍﺀ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺫﻟﻚ ﻓﻬﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺠﻨﻮﻧﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٤ﻓﺈﻧﻬﻢ ﻻ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻗﺬﻑ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ،ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻓﺄﺭﺍﺩ ﺍﻟﻠﻌﺎﻥ،
ﻓﻤﺎﺕ ﺍﻟﻤﻘﺬﻭﻑ ﺃﻭ ﺍﻟﻤﻘﺬﻭﻓﺔ ،ﺍﻧﺘﻘﻞ ﻣﺎ ﻛﺎﻥ ﻟﻬﺎ ﻣﻦ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺤﺪ ﺇﻟﻰ ﻭﺭﺛﺘﻬﺎ،
ﻭﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻣﻬﺎ ﻓﻲ ﺍﻟﻤﻄﺎﻟﺒﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻴﺲ ﻟﻬﻢ ﺫﻟﻚ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻠﻪ
ﺩﻭﻥ ﺍﻵﺩﻣﻴﻴﻦ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺗﻘﺪﻡ :ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴﻴﻦ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﻓﻜﻞ ﻣﻦ
ﻗﺎﻝ ﺑﺬﻟﻚ ﻗﺎﻝ ﺑﻬﺬﺍ ،ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﻖ ﻣﻮﺭﻭﺙ .ﻓﻌﻨﺪﻧﺎ ﻳﺮﺛﻪ ﺍﻟﻤﻨﺎﺳﺒﻮﻥ ﺟﻤﻴﻌﻬﻢ،
--------------------
) (١ﺍﻟﻨﻮﺭ.٦ :
) (٢ﺍﻟﻜﺎﻓﻲ ١٢٨ :٦ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٤ :٨ﺣﺪﻳﺚ ،٢٥٠ - ٢٤٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ،٣٠١ :٣
ﺣﺪﻳﺚ .١٠٦٨ - ١٠٦٥
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٤٣٤ :١٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٢ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٤٠ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٢٧ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ١٦٤ :٦ﻭ ١٦٦ﺣﺪﻳﺚ ٩ﻭ ،٢٠ - ١٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٣ :٨ﺣﺪﻳﺚ .٦٧٧ - ٦٧٣
) (٥ﺍﻷﻡ ،٢٨٧ :٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٢ :٣ﻭﺍﻟﻮﺟﻴﺰ ،٨٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٧
،٣٩٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٢٥ :٩
) (٦ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٧٠ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٧٧ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ
ﺍﻟﻌﺮﺑﻲ ،١٣٢٣ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٣ :١٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٠ :٤
)(١٣
ﺫﻛﺮﻫﻢ ﻭﺃﻧﺜﺎﻫﻢ ،ﺩﻭﻥ ﺫﻭﻱ ﺍﻷﺳﺒﺎﺏ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺸﺘﺮﻙ ﻣﻌﻬﻢ ﺫﻭﻭ ﺍﻷﺳﺒﺎﺏ .ﻭﺍﻟﺜﺎﻟﺚ :ﻳﺨﺘﺺ ﺑﻬﺎ
ﺍﻟﻌﺼﺒﺎﺕ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﻻﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ ،ﻭﺍﻣﺘﻨﻌﺖ ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﻭﺟﺐ
ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﻥ ﺍﻣﺘﻨﻌﺖ ﺣﺒﺴﺖ ﺣﺘﻰ ﺗﻼﻋﻦ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻳﺪﺭﺅ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﺗﺸﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﻟﻠﻪ ﺇﻧﻪ
ﻟﻤﻦ ﺍﻟﻜﺎﺫﺑﻴﻦ " ) (٦ﻓﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺝ ،ﺛﻢ ﺃﺧﺒﺮ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺪﺭﺃ ﻋﻦ
ﻧﻔﺴﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺑﻠﻌﺎﻧﻬﺎ ،ﻓﺜﺒﺖ ﺃﻧﻪ ﻟﺰﻣﻬﺎ ﻋﺬﺍﺏ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ،ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺤﺪ،
ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻴﺸﻬﺪ ﻋﺬﺍﺑﻬﻤﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ " ) (٧ﻳﻌﻨﻲ :ﺍﻟﺤﺪ .ﻭﻗﺎﻝ
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) (١ﺍﻟﻮﺟﻴﺰ ،٨٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٢ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٣ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٦١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤١ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٦٦ :٦
) (٢ﺍﻟﻜﺎﻓﻲ ٢٥٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٨٣ - ٨٢ :١٠ﺣﺪﻳﺚ ٣٢٣ﻭ .٣٢٧
) (٣ﺍﻷﻡ ،٢٩٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٥٥ :١٧ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ
،١١٩ :٢ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٨ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ .١٦ :٣
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٤٠ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٨ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٦ :١ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٦ :٢
ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٨٥ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥١ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥١ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
.١١٩
) (٥ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ ،١١١ :ﺍﻟﻜﺎﻓﻲ ١٦٥ :٦ﺣﺪﻳﺚ ،١٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩١ :٨ﺣﺪﻳﺚ .٦٦٥
) (٦ﺍﻟﻨﻮﺭ.٨ :
) (٧ﺍﻟﻨﻮﺭ.٢ :
)(١٤
ﻋﺰ ﻭﺟﻞ " :ﻓﻌﻠﻴﻬﻦ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ " ) (١ﻳﻌﻨﻲ :ﻣﻦ ﺍﻟﺤﺪ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻻﻋﻨﻬﺎ ،ﻭﺑﺎﻧﺖ ﻣﻨﻪ ،ﻓﻘﺬﻓﻬﺎ ﺃﺟﻨﺒﻲ ﺑﺬﻟﻚ
ﺍﻟﺰﻧﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻧﻔﻰ ﻧﺴﺐ ﻭﻟﺪﻫﺎ ﺃﻭ ﻟﻢ ﻳﻨﻒ ،ﻭﻛﺎﻥ ﺍﻟﻮﻟﺪ
ﺑﺎﻗﻴﺎ ،ﺃﻭ ﻗﺪ ﻣﺎﺕ ،ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻭﻟﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻧﻔﻲ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ،ﻟﻜﻦ ﻣﺎﺕ ﺍﻟﻮﻟﺪ ،ﻓﻼ ﺣﺪ ﻋﻠﻰ
ﺍﻟﻘﺎﺫﻑ .ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻧﻔﻰ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ،ﺃﻭ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺑﺎﻗﻴﺎ ،ﻓﻌﻠﻰ ﺍﻟﻘﺎﺫﻑ
ﺍﻟﺤﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺭﻭﻯ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻓﺮﻕ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
ﺑﻴﻦ ﺍﻟﻤﺘﻼﻋﻨﻴﻦ ،ﻭﻗﻀﻰ ﺃﻥ ﻻ ﻳﺪﻋﻰ ﺍﻟﻮﻟﺪ ﻷﺏ ،ﻭﺃﻥ ﻻ ﺗﺮﻣﻰ ﻭﻻ ﻭﻟﺪﻫﺎ ،ﻓﻤﻦ
ﺭﻣﺎﻫﺎ ﺃﻭ ﺭﻣﻰ ﻭﻟﺪﻫﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺑﺎﻗﻴﺎ ،ﺃﻭ ﻗﺪ
ﻣﺎﺕ ).(٥
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻗﺬﻑ ﺃﺟﻨﺒﻲ ﺃﺟﻨﺒﻴﺔ ﻭﻟﻢ ﻳﻘﻢ ﺍﻟﺒﻴﻨﺔ ﻓﺤﺪ ،ﺛﻢ ﺃﻋﺎﺩ ﺫﻟﻚ
ﻟﻠﻘﺬﻑ ﺑﺬﻟﻚ ﺍﻟﺰﻧﺎ ،ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺣﺪ ﺁﺧﺮ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ).(٦
ﻭﺣﻜﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻠﺰﻣﻪ ﺣﺪ ﺁﺧﺮ ).(٧
--------------------
) (١ﺍﻟﻨﺴﺎﺀ.٢٥ :
) (٢ﺍﻷﻡ ،٢٩٦ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٨ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٩٨ :١٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٤ﺍﻟﻜﺎﻓﻲ ٤٠٣ :٧ﺣﺪﻳﺚ ،٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٤٨ :٣ﺣﺪﻳﺚ ،١٦٧٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٢ :٨
ﺣﺪﻳﺚ .٦٧٠
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ ،٢٢٥٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٣٩٤ :٧ﻭ ،٤٠٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
.٢٥٩
) (٦ﺍﻷﻡ ،٢٩٥ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٧ :١٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٩ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠ :٩
) (٧ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠ :٩
)(١٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻭﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻥ ﺃﺑﺎ ﺑﻜﺮﺓ ،ﻭﻧﺎﻓﻌﺎ ،ﻭﻧﻘﻴﻌﺎ ﺷﻬﺪﻭﺍ ﻋﻠﻰ
ﺍﻟﻤﻐﻴﺮﺓ ﺑﺎﻟﺰﻧﺎ ،ﻭﺻﺮﺣﻮﺍ ﺑﺎﻟﺸﻬﺎﺩﺓ .ﻭﺷﻬﺪ ﻋﻠﻴﻪ ﺯﻳﺎﺩ ﻭﻟﻢ ﻳﺼﺮﺡ ﺑﻞ ﻛﻨﻰ ﻓﻲ
ﺷﻬﺎﺩﺗﻪ ،ﻓﺠﻠﺪ ﻋﻤﺮ ﺍﻟﺜﻼﺛﺔ ﻭﺟﻌﻠﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻘﺬﻓﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮﺓ -ﺑﻌﺪ ﻣﺎ ﺟﻠﺪﻩ
ﻋﻤﺮ -ﺍﺷﻬﺪ ﺃﻧﻪ ﺯﻧﺎ .ﻓﻬﻢ ﻋﻤﺮ ﺑﺠﻠﺪﻩ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻥ ﺟﻠﺪﺗﻪ
ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ -ﻳﻌﻨﻲ ﺍﻟﻤﻐﻴﺮﺓ -ﻭﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺷﻬﺎﺩﺓ ﻣﺠﺪﺩﺓ ﻓﻘﺪ
ﻛﻤﻠﺖ ﺍﻟﺸﻬﺎﺩﺓ ﺃﺭﺑﻌﺎ ،ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ .ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺇﻋﺎﺩﺓ ﻟﺘﻠﻚ ﺍﻟﺸﻬﺎﺩﺓ
ﻓﻘﺪ ﺟﻠﺪﺗﻪ ﻓﻴﻬﺎ ﺩﻓﻌﺔ ،ﻓﻼ ﻣﻌﻨﻰ ﻟﺠﻠﺪﻩ ﺛﺎﻧﻴﺎ .ﻓﺘﺮﻛﻪ ﻋﻤﺮ ).(٢
ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﻤﺤﻀﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻠﻢ ﻳﻨﻜﺮﻭﻩ .ﻓﻌﻠﻢ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ
ﺟﻠﺪ ﻓﻲ ﻗﺬﻑ ﺃﻭ ﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ ،ﺛﻢ ﺃﻋﺎﺩ ﺛﺎﻧﻴﺎ ﻟﻢ ﻳﺠﻠﺪ ﺩﻓﻌﺔ ﺃﺧﺮﻯ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﺗﺰﻭﺝ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﻭﻗﺬﻓﻬﺎ ﺑﺰﻧﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺟﻴﺔ
ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻹﺳﻘﺎﻃﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ).(٤
ﻓﺎﻻﻋﺘﺒﺎﺭ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﻳﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺍﻟﺰﻧﺎ ،ﻭﻋﻨﺪﻩ ﺑﺤﺎﻟﺔ ﻭﺟﻮﺩ ﺍﻟﻘﺬﻑ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ).(٥
--------------------
) (١ﺍﻟﺘﻬﺬﻳﺐ ٦٦ :١٠ﺣﺪﻳﺚ .٢٤٤
) (٢ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ،٧٠ :٩ﻭﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ ٣٩٧ :١٧ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
) (٣ﺍﻷﻡ ٢٨٨ :٥ﻭ ،٢٩٥ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٣ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ
،٤٢١ :١٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤١ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٥٠ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠ - ١٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،١٨ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢١ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٥ﺍﻟﻨﻮﺭ.٤ :
)(١٦
ﻓﺈﻥ ﻋﺎﺭﺿﻮﻧﺎ ﺑﻘﻮﻟﻪ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (١ﻭﺧﺼﻮﺍ ﺑﻪ ﺁﻳﺘﻨﺎ.
ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﻢ ﻟﻪ .ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻭﻫﺎ ﺗﻨﺎﻭﻟﺖ ﻫﺬﺍ ﺍﻟﻘﺎﺫﻑ ،ﻓﺈﻧﻬﺎ ﻭﺍﺭﺩﺓ
ﻓﻴﻤﻦ ﻗﺬﻑ ﺯﻭﺟﺘﻪ .ﻫﺬﺍ ﻻ ﻳﻘﺎﻝ ﺇﻧﻪ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ،ﻓﺈﻧﻪ ﺃﺿﺎﻑ ﺍﻟﻘﺬﻑ ﺇﻟﻰ
ﺣﺎﻟﺔ ﻛﻮﻧﻬﺎ ﺃﺟﻨﺒﻴﺔ ،ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺤﺎﻟﺔ ﺇﺿﺎﻓﺔ ﺍﻟﻘﺬﻑ .ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻣﻦ ﻗﺬﻑ ﺣﺮﺍ
ﺑﺰﻧﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺣﺎﻝ ﻛﻮﻧﻪ ﻋﺒﺪﺍ ،ﻻ ﻳﻘﺎﻝ ﺃﻧﻪ ﻗﺬﻑ ﺣﺮﺍ .ﻭﻣﻦ ﻗﺬﻑ ﻣﺴﻠﻤﺔ
ﺑﺰﻧﺎ ،ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺣﺎﻝ ﻛﻮﻧﻬﺎ ﻛﺎﻓﺮﺓ ﻻ ﻳﻘﺎﻝ ﺃﻧﻪ ﻗﺬﻑ ﻣﺴﻠﻤﺔ .ﻓﻜﺬﻟﻚ ﻫﺎﻫﻨﺎ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺃﺑﺎﻥ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﺑﻄﻼﻕ ﺛﻼﺙ ،ﺃﻭ ﻓﺴﺦ ،ﺃﻭ ﺧﻠﻊ ،ﺛﻢ
ﻗﺬﻑ ﺑﺰﻧﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺣﺎﻟﺔ ﺍﻟﺰﻭﺟﻴﺔ ،ﻓﺎﻟﺤﺪ ﻳﻠﺰﻣﻪ ﺑﻼ ﺧﻼﻑ .ﻭﻫﻞ ﻟﻪ ﺇﺳﻘﺎﻃﻪ
ﺑﺎﻟﻠﻌﺎﻥ؟ ﻓﻴﻪ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ:
ﻓﻤﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻫﻨﺎﻙ ﻧﺴﺐ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ
ﻳﻼﻋﻦ ،ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻧﺴﺐ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻟﻨﻔﻴﻪ ).(٢
ﻭﺫﻫﺐ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ :ﺇﻟﻰ ﺃﻥ ﻟﻪ ﺍﻟﻠﻌﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﻨﺎﻙ ﻧﺴﺐ ﺃﻭ ﻟﻢ
ﻳﻜﻦ ).(٣
ﻭﺫﻫﺐ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺣﻤﺪ ﺇﻟﻰ ﺃﻥ ﻻ ﻳﻼﻋﻦ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﻨﺎﻙ
ﻧﺴﺐ ﺃﻭ ﻟﻢ ﻳﻜﻦ ،ﻭﻳﻠﺰﻣﻪ ﺍﻟﺤﺪ .ﻓﺈﻥ ﺃﺗﺖ ﺑﻮﻟﺪ ﻟﺤﻘﻪ ﻧﺴﺒﻪ ،ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻧﻔﻴﻪ
ﺑﺎﻟﻠﻌﺎﻥ ).(٤
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) (١ﺍﻟﻨﻮﺭ.٦ :
) (٢ﺍﻷﻡ ،٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٢ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٤٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٥ :١٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٩ :٩
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٢٥ :١٧
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩١ :٣ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٥ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٨ :١٢
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .١٣٣٢ :٣
)(١٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (١ﻓﺄﻭﺟﺐ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻦ ﻗﺬﻑ ﻣﺤﺼﻨﺔ ﻭﻟﻢ ﻳﺄﺕ
ﺑﺎﻟﺒﻴﻨﺔ .ﻭﻫﺬﺍ ﻗﺪ ﻗﺬﻑ ﻣﺤﺼﻨﺔ ﻭﻟﻢ ﻳﺄﺕ ﺑﺎﻟﺒﻴﻨﺔ ،ﻓﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻈﺎﻫﺮ ﺍﻵﻳﺔ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺣﺎﻣﻞ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ،
ﻭﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ .ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺃﻥ ﻳﺆﺧﺮ ﺣﺘﻰ ﻳﻨﻔﺼﻞ ﺍﻟﻮﻟﺪ ﻓﻴﻼﻋﻦ ﻟﻨﻔﻴﻪ ﻛﺎﻥ ﻟﻪ،
ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﺃﻥ ﻳﻼﻋﻦ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻳﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻛﺎﻥ ﻟﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻨﻔﻲ ﻧﺴﺐ ﺍﻟﺤﻤﻞ ﻗﺒﻞ ﺍﻧﻔﺼﺎﻟﻪ ،ﻭﺇﻥ ﻻﻋﻦ
ﻓﻘﺪ ﺃﺗﻰ ﺑﺎﻟﻠﻌﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ) .(٣ﻓﺈﻥ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻟﻔﺮﻗﺔ ﺑﺎﻧﺖ ﺍﻟﺰﻭﺟﺔ ﻣﻨﻪ،
ﻭﻟﻴﺲ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﻼﻋﻦ ﻟﻨﻔﻲ ﺍﻟﻨﺴﺐ .ﺑﻞ ﻳﻠﺰﻣﻪ ﺍﻟﻨﺴﺐ ،ﻷﻥ ﻋﻨﺪﻩ ﺍﻟﻠﻌﺎﻥ
ﻛﺎﻟﻄﻼﻕ ﻻ ﻳﺼﺢ ﺇﻻ ﻓﻲ ﺯﻭﺟﻴﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺭﻭﻯ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻻ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
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) (١ﺍﻟﻨﻮﺭ.٤ :
) (٢ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨١ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٧ :١٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٤ :٧ﻭﺑﺪﺍﻳﻊ
ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٠ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٧ :٢٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
،٢٩٤ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٤ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٣
.١٣٣٣
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩٤ :٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٠٣ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٤ :٧ﻭﺑﺪﺍﻳﻊ
ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٠ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٩١ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٧ :٢٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ :٣
،٢٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٠ :٣ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٧ :١٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٧١ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ،١٦٥ :٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٠ :٨ﺣﺪﻳﺚ ،٦٦٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٥ :٣ﺣﺪﻳﺚ .١٣٣٩
) (٥ﺍﻟﻨﻮﺭ.٦ :
)(١٨
ﺑﻴﻦ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﻭﺑﻴﻦ ﺯﻭﺟﺘﻪ ،ﻭﺫﻛﺮ ﺍﻟﺨﺒﺮ ،ﻭﺍﻟﻤﺮﺃﺓ ﻛﺎﻧﺖ ﺣﺎﻣﻼ .ﻭﻻ ﻋﻦ
ﺑﻴﻨﻬﻤﺎ ﻗﺒﻞ ﺍﻧﻔﺼﺎﻝ ﺍﻟﻮﻟﺪ ،ﺑﺪﻻﻟﺔ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺍﻟﺨﺒﺮ :ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻋﻠﻰ
ﻧﻌﺖ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻤﺎ ﺃﺭﺍﻩ ﺇﻻ ﻭﻗﺪ ﻛﺬﺏ ﻋﻠﻴﻬﺎ .ﻭﺇﻥ ﺃﺗﺖ ﺑﻪ ﻋﻠﻰ ﻧﻌﺖ ﻛﺬﺍ ﻭﻛﺬﺍ
ﻓﻤﺎ ﺃﺭﺍﻩ ﺇﻻ ﻣﻦ ﺷﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ).(١
ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻗﺪ ﺍﻧﻔﺼﻞ ﻟﻤﺎ ﻗﺎﻝ :ﺇﻥ ﺃﺗﺖ ﺑﻪ .ﻓﺜﺒﺖ ﺃﻧﻪ ﻛﺎﻥ ﺣﻤﻼ ﻟﻢ ﻳﻨﻔﺼﻞ.
ﻭﺫﻛﺮ ﻓﻲ ﺁﺧﺮ ﺍﻟﺨﺒﺮ :ﻭﻓﺮﻕ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﻴﻦ ﺍﻟﻤﺘﻼﻋﻨﻴﻦ،
ﻭﻗﻀﻰ ﺃﻥ ﻻ ﻳﺪﻋﻰ ﺍﻟﻮﻟﺪ ﻷﺏ ).(٢
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺑﺄﻥ ﺭﺟﻼ ﺃﺻﺎﺑﻬﺎ ﻓﻲ ﺩﺑﺮﻫﺎ ﺣﺮﺍﻣﺎ ،ﻟﺰﻣﻪ ﺍﻟﺤﺪ
ﺑﺬﻟﻚ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ .ﻭﺇﺫﺍ ﻗﺬﻑ ﺃﺟﻨﺒﻴﺔ ﺃﻭ ﺃﺟﻨﺒﻴﺎ ﺑﺎﻟﻔﺎﺣﺸﺔ ﻓﻲ ﻫﺬﺍ
ﺍﻟﻤﻮﺿﻊ ،ﻟﺰﻣﻪ ﺍﻟﺤﺪ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﺒﻴﻨﺔ .ﻓﻼ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺮﻣﻲ ﺑﺎﻟﻔﺎﺣﺸﺔ ﻓﻲ ﻫﺬﺍ
ﺍﻟﻤﻮﺿﻊ ،ﻭﺑﻴﻦ ﺍﻟﺮﻣﻲ ﻓﻲ ﺍﻟﻔﺮﺝ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﺐ ﺍﻟﺤﺪ ﺑﺎﻟﺮﻣﻲ ﺑﺎﻹﺻﺎﺑﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ .ﺑﻨﺎﺀ ﻋﻠﻰ
ﺃﺻﻠﺔ ﻓﻲ ﺃﻥ ﺍﻟﺤﺪ ﻻ ﻳﺠﺐ ﺑﻬﺬﺍ ﺍﻟﻔﻌﻞ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ
ﺃﺯﻭﺍﺟﻬﻢ " ) (٦ﻭﻗﻮﻟﻪ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٧ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻭﻷﻧﺎ ﻧﺪﻝ ﻓﻴﻤﺎ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ ،٢٢٥٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٧٧ :٣ﺣﺪﻳﺚ ،١٢٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
٦٦٨ :١ﺣﺪﻳﺚ ،٢٠٦٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٣٩٤ - ٣٩٣ :٧
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٦ :٢ﺣﺪﻳﺚ .٢٢٥٦
) (٣ﺍﻷﻡ :٢٨٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٦٨ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٢ :ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٧٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٢ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٤ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٥ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٠ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٨ :١٢
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٣٣ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٢ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٤ :٤ﻭ .١٦٨ :٦
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ١٦٦ :٦ﺣﺪﻳﺚ .١٥
) (٦ﺍﻟﻨﻮﺭ.٦ :
) (٧ﺍﻟﻨﻮﺭ.٤ :
)(١٩
ﺑﻌﺪ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ،ﻭﻛﻞ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﺤﺪ ﺑﻪ ﺃﻭﺟﺐ ﺍﻟﺤﺪ
ﺑﺎﻟﻘﺬﻑ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﺃﻣﻬﺎ ،ﺑﺄﻥ ﻗﺎﻝ :ﻳﺎ ﺯﺍﻧﻴﺔ ﺑﻨﺖ ﺍﻟﺰﺍﻧﻴﺔ ،ﻟﺰﻣﻪ
ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺤﺪ ،ﻭﻟﻪ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺣﺪ ﺍﻷﻡ ﺑﺎﻟﺒﻴﻨﺔ ،ﻭﻋﻦ ﺣﺪ ﺍﻟﺒﻨﺖ
ﺑﺎﻟﺒﻴﻨﺔ ﻭﺍﻟﻠﻌﺎﻥ ،ﻭﻻ ﻳﺪﺧﻞ ﺣﻖ ﺃﺣﺪﺍﻫﻤﺎ ﻓﻲ ﺣﻖ ﺍﻷﺧﺮﻯ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻟﻸﻡ ،ﻭﺍﻟﻠﻌﺎﻥ ﻟﻠﺒﻨﺖ ،ﻓﺈﻥ ﻻﻋﻦ ﺍﻟﺒﻨﺖ
ﻟﻢ ﻳﺴﻘﻂ ﺣﻖ ﺍﻷﻡ ،ﺑﻞ ﻟﻬﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻓﺈﻥ ﺣﻘﻖ ﺍﻟﻘﺬﻑ ﺑﺎﻟﺒﻴﻨﺔ ﻭﺇﻻ ﺣﺪ ).(٢
ﻭﺇﻥ ﺣﺪ ﻟﻸﻡ ،ﺣﻜﻰ ﺍﻟﻄﺤﺎﻭﻱ ،ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻼﻋﻦ
ﺍﻟﺒﻨﺖ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ :ﻫﺬﺍ ﻻ ﻳﺠﺊ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻷﻥ ﻋﻨﺪﻩ ﺃﻥ ﺍﻟﻤﺤﺪﻭﺩ ﻓﻲ
ﺍﻟﻘﺬﻑ ﻻ ﻳﻼﻋﻦ ،ﻭﻫﻮ ﺻﺤﻴﺢ ).(٤
ﻓﻌﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺮﺍﺯﻱ ﻣﺬﻫﺒﻬﻢ ﺃﻧﻪ ﻻ ﻳﻼﻋﻦ ﺍﻟﺒﻨﺖ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ ﺃﻥ
ﺍﻟﻤﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻘﺬﻑ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ،ﻭﻣﻦ ﻻ ﻳﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻻ ﻟﻌﺎﻥ ﻟﻪ -ﻭﻗﺪ ﻣﻀﻰ
ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻓﻲ ﻫﺬﺍ ﺍﻷﺻﻞ -ﻭﺑﻴﻨﺎ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻟﻴﺲ ﺑﺸﻬﺎﺩﺓ ،ﺑﻞ ﻫﻮ ﻳﻤﻴﻦ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﻧﻜﺢ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﻧﻜﺎﺣﺎ ﻓﺎﺳﺪﺍ ،ﻭﻗﺬﻓﻬﺎ ،ﻓﺈﻧﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ
ﻫﻨﺎﻙ ﻧﺴﺐ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ،ﻭﻟﻴﺲ ﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ
--------------------
) (١ﺍﻷﻡ ،٢٨٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٦ :٢٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٣ :٩
ﻭ
.٤٤
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٥١ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٩ :٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٣ :٩ﻭ ،٤٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ
ﺍﻟﻌﺮﺑﻲ ،١٣٣٤ - ١٣٣٣ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٣ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٤ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٨٩ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .١٣٣٤ - ١٣٣٣ :٣
)(٢٠
ﻧﺴﺐ ﺻﺤﻴﺢ ،ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻨﻔﻴﻪ ﺑﺎﻟﻠﻌﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻭﻳﺴﻘﻂ ﺍﻟﺤﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٣ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ:
" ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٤ﻓﺄﻭﺟﺐ ﺍﻟﻠﻌﺎﻥ ﻟﻤﻦ ﺭﻣﻰ ﺯﻭﺟﺘﻪ ،ﻭﻫﺬﻩ ﻟﻴﺴﺖ
ﺯﻭﺟﺘﻪ.
ﻣﺴﺄﻟﺔ :٢١ﻳﻐﻠﻆ ﺍﻟﻠﻌﺎﻥ ﺑﺎﻟﻠﻔﻆ ﻭﺍﻟﻮﻗﺖ ،ﻭﺍﻟﻤﻮﺿﻊ ،ﻭﺍﻟﺠﻤﻊ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻐﻠﻆ ﺑﺎﻟﻤﻜﺎﻥ ،ﻭﻻ ﺑﺎﻟﻮﻗﺖ ،ﻭﻻ ﺑﺎﻟﺠﻤﻊ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺫﻟﻚ ﺃﺭﺩﻉ ﻭﺃﺧﻮﻑ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻴﺸﻬﺪ ﻋﺬﺍﺑﻬﻤﺎ
ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ " ).(٧
ﻣﺴﺄﻟﺔ :٢٢ﺃﻟﻔﺎﻅ ﺍﻟﻠﻌﺎﻥ ﻣﻌﺘﺒﺮﺓ ،ﻓﺈﻥ ﻧﻘﺺ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻟﻢ ﻳﻌﺘﺪ ﺑﺎﻟﻠﻌﺎﻥ ،ﻭﺇﻥ
ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻔﺮﻗﺔ ﻟﻢ ﻳﻨﻔﺬ ﺍﻟﺤﻜﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٨
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٤٦ :٧ :ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤١ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،١٦ :٩ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٦٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٩ :١٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٥ :٤
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﺍﻟﻮﺟﻴﺰ ،٨٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٩ :١٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ
ﻗﺪﺍﻣﺔ .١٦ :٩
) (٣ﺍﻟﻨﻮﺭ.٤ :
) (٤ﺍﻟﻨﻮﺭ.٦ :
) (٥ﺍﻷﻡ ،٢٩٠ :٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٦ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٤٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ .٢٩٧ :٢٠
) (٦ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٥٣ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥١ :٤
) (٧ﺍﻟﻨﻮﺭ.٢ :
) (٨ﺍﻷﻡ ،٢٩٢ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٧ :١٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٦ :٢ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٤٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ٣٧٥ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٧ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٢٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .١٢١ :٢
)(٢١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﺃﺗﻰ ﺑﺎﻷﻛﺜﺮ ﻭﺗﺮﻙ ﺍﻷﻗﻞ ،ﻭﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻔﺮﻗﺔ
ﻧﻔﺬ ﺍﻟﺤﻜﻢ .ﻭﺇﻥ ﻟﻢ ﻳﺤﻜﻢ ﺑﻪ ﺣﺎﻛﻢ ﻟﻢ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ،ﻭﻻ ﻳﺠﻮﺯ ﻋﻨﺪﻩ
ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﺬﻟﻚ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺸﻬﺎﺩﺓ ﺃﺣﺪﻫﻢ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ
ﺑﺎﻟﻠﻪ " ) (٢ﻭﻣﻦ ﻧﻘﺺ ﻣﻨﻪ ﺧﺎﻟﻒ ﺍﻟﻨﺺ.
ﻭﺍﻟﺨﺒﺮ ﺃﻳﻀﺎ ﺩﺍﻝ ﻋﻠﻴﻪ ،ﻷﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺬﻟﻚ ﻓﻌﻞ ،ﻓﻤﻦ ﺧﺎﻟﻒ
ﻭﺟﺐ ﺃﻥ ﻻ ﻳﺠﺰﻳﻪ.
ﻣﺴﺄﻟﺔ :٢٣ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﻠﻌﺎﻥ ﺑﻼ ﺧﻼﻑ ،ﻳﺒﺪﺃ ﺑﻠﻌﺎﻥ ﺍﻟﺮﺟﻞ ،ﺛﻢ
ﺑﻠﻌﺎﻥ ﺍﻟﻤﺮﺃﺓ .ﻓﺈﻥ ﺧﺎﻟﻒ ﺍﻟﺤﺎﻛﻢ ،ﻭﻻ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﺃﻭﻻ ،ﻭﺣﻜﻢ ﺑﺎﻟﺘﻔﺮﻳﻖ ،ﻟﻢ ﻳﻌﺘﺪ
ﺑﻪ ،ﻭﻟﻢ ﺗﺤﺼﻞ ﺍﻟﻔﺮﻗﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ :ﻳﻨﻔﺬ ﺣﻜﻤﻪ ﻭﻳﻌﺘﺪ ﺑﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ ﺩﻟﻴﻞ .ﺃﻳﻀﺎ ﻓﻬﻮ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٤٧ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٨ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٨٩ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٧ :٣ﻭﺑﺪﺍﻳﻊ
ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٤ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٦ :١ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥ :٩ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢١ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥١ :٤ﻭﺷﺮﺡ ﺍﻷﺯﻫﺎﺭ .٥١٦ :٢
) (٢ﺍﻟﻨﻮﺭ.٦ :
) (٣ﺍﻷﻡ ،٢٨٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٤٥ :١٧ﻭ ،٤٤٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٦ :٣
ﻭﺷﺮﺡ ﺍﻷﺯﻫﺎﺭ ،٥١٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٩ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٢٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٤٥ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٥ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥١ :٤
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٤٨ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٥ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٤٥ :٩ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ٢٣٧ :٣ﻭ
،٢٣٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :٩ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩١ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٣٥ :٣ﻭﺍﻟﻔﺘﺎﻭﻱ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٦ :١
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥١ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١١٤ :٣
)(٢٢
ﺧﻼﻑ ﺍﻵﻳﺔ ،ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﺠﺰﻳﻪ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻳﺪﺭﺅ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﺗﺸﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ " )(١
ﻓﺄﺧﺒﺮ ﺃﻧﻬﺎ ﺗﺪﺭﺅ ﻋﻦ ﻧﻔﺴﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺑﻠﻌﺎﻧﻬﺎ.
ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﻋﻨﺪﻧﺎ ﺍﻟﺤﺪ .ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺍﻟﺤﺒﺲ ) ،(٢ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ
ﺇﻧﻤﺎ ﻳﺜﺒﺖ ﺑﻌﺪ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺝ.
ﻣﺴﺄﻟﺔ :٢٤ﻻ ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻤﺴﺎﺟﺪ ،ﻻ ﺑﺈﺫﻥ ﻭﻻ ﺑﻐﻴﺮ ﺇﺫﻥ ،ﺃﻱ
ﻣﺴﺠﺪ ﻛﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺍﻟﻜﻔﺎﺭ ﺳﺎﺋﺮ ﺍﻟﻤﺴﺎﺟﺪ ﺑﺎﻹﺫﻥ ،ﺇﻻ ﺍﻟﻤﺴﺠﺪ
ﺍﻟﺤﺮﺍﻡ ،ﻭﺍﻟﺤﺮﻡ ،ﻭﻣﺴﺎﺟﺪ ﺍﻟﺤﺮﻡ ،ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﻢ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﺑﺤﺎﻝ ) (٤ﻭﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ :ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﺳﺎﺋﺮ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺤﺮﻡ ﻭﻏﻴﺮﻩ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻧﻤﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻧﺠﺲ " ) (٦ﻓﺤﻜﻢ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻨﺠﺎﺳﺔ،
ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﻧﺠﺎﺳﺘﻬﻢ ،ﻓﻼ ﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ،ﻷﻥ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻻ ﻳﺠﻮﺯ
ﺇﺩﺧﺎﻟﻬﺎ ﺍﻟﻤﺴﺎﺟﺪ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﻻﻋﻦ ﺍﻟﺰﻭﺝ ،ﺗﻌﻠﻖ ﺑﻠﻌﺎﻧﻪ ﺳﻘﻮﻁ ﺍﻟﺤﺪ ﻋﻨﻪ ،ﻭﺍﻧﺘﻔﻰ ﺍﻟﻨﺴﺐ،
ﻭﺯﺍﻝ ﺍﻟﻔﺮﺍﺵ ،ﻭﺣﺮﻣﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ،ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺪ.
ﻭﻟﻌﺎﻥ ﺍﻟﻤﺮﺃﺓ ﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﺃﻛﺜﺮ ﻣﻦ ﺳﻘﻮﻁ ﺣﺪ ﺍﻟﺰﻧﺎ ﻋﻨﻬﺎ ،ﻭﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻻ
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) (١ﺍﻟﻨﻮﺭ.٨ :
) (٢ﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٩ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٣٤ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٠ :٤
) (٣ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٠٤ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٨٨ :٣
) (٤ﺍﻷﻡ ،٢٨٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٩ :ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٤ :١٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٠٥ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٩٠٢ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٨٨ :٣
) (٥ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٨٨ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٩٠٢ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
.١٠٥ :٨
) (٦ﺍﻟﺘﻮﺑﺔ.٢٨ :
)(٢٣
ﺗﺄﺛﻴﺮ ﻟﻪ ﻓﻲ ﺇﻳﺠﺎﺏ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ،ﻓﺈﺫﺍ ﺣﻜﻢ ﺑﺎﻟﻔﺮﻗﺔ ،ﻓﺈﻧﻤﺎ ﺗﻨﻔﺬ ﺍﻟﻔﺮﻗﺔ
ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻭﻗﻌﺖ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ،ﻻ ﺃﻧﻪ ﻳﺒﺘﺪﻱ ﺇﻳﻘﺎﻉ ﻓﺮﻗﺔ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺗﺘﻌﻠﻖ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻌﺎ .ﻓﻤﺎ ﻟﻢ ﻳﻮﺟﺪ
ﺍﻟﻠﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻟﻢ ﻳﺜﺒﺖ ﺷﺊ ﻣﻨﻬﺎ .ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺩﺍﻭﺩ ) .(٢ﻭﻫﻮ
ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ.
ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﻟﻰ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻠﻌﺎﻥ ﺗﺘﻌﻠﻖ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺟﻴﻦ ﻭﺣﻜﻢ
ﺍﻟﺤﺎﻛﻢ ،ﻓﻤﺎ ﻟﻢ ﻳﻮﺟﺪ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻻ ﻳﻨﺘﻔﻲ ﺍﻟﻨﺴﺐ ﻭﻻ ﻳﺰﻭﻝ ﺍﻟﻔﺮﺍﺵ ،ﺣﺘﻰ ﺃﻥ
ﺍﻟﺰﻭﺝ ﺇﻥ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ﻧﻔﺬ ﻃﻼﻗﻪ ،ﻭﻟﻜﻦ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻳﻮﺟﺐ ﺯﻭﺍﻝ
ﺍﻟﻔﺮﺍﺵ ،ﻭﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ ﺇﻳﻘﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺰﻭﺟﺎﻥ ﺃﻥ ﻳﺘﻘﺎﺭﺍ ﻋﻠﻰ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﺗﺮﺍﺿﻴﺎ ﺑﺬﻟﻚ ،ﻟﻢ ﻳﺠﺰ ،ﻭﻭﺟﺐ
ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺇﻳﻘﺎﻉ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ.
ﻓﺎﻟﺬﻱ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻠﻌﺎﻥ -ﻋﻠﻰ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ -ﺣﻜﻤﺎﻥ :ﺍﻧﺘﻔﺎﺀ ﺍﻟﻨﺴﺐ،
ﻭﺯﻭﺍﻝ ﺍﻟﻔﺮﺍﺵ.
ﻭﻳﺘﻌﻠﻖ ﻫﺬﺍﻥ ﺍﻟﺤﻜﻤﺎﻥ ﺑﻠﻌﺎﻧﻬﻤﺎ ﻭﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ .ﻭﺃﻣﺎ ﺍﻟﺤﺪ ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ
ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻘﺬﻑ ﺣﺘﻰ ﻳﺴﻘﻄﻪ ﺑﺎﻟﻠﻌﺎﻥ ،ﻭﺍﻟﺘﺤﺮﻳﻢ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ﻻ ﻳﺜﺒﺖ،
ﻓﺈﻥ ﺍﻟﺰﻭﺝ ﻣﺘﻰ ﺃﻛﺬﺏ ﻧﻔﺴﻪ ﺣﻠﺖ ﻟﻪ ﺍﻟﺰﻭﺟﺔ ).(٣
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) (١ﺍﻷﻡ ،٢٩٢ - ٢٩١ :٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٦ :٢ﻭﺍﻟﻮﺟﻴﺰ ،٩٢ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٧ :٢
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢١ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٣ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٢ :٢٠ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٤ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥ :٩ﻭﺷﺮﺡ ﺍﻷﺯﻫﺎﺭ .٥١٧ - ٥١٦ :٢
) (٢ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٧ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢١ - ١٢٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٤٥ :٩
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٤٤ - ٤٣ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٥ - ٢٤٤ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٩ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٣٠٢ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٥٩ :٩ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٩ - ٤٩٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،١٢١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٣٠ :٩ﻭ ،٣٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥ :٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :١٢
.١٩٣
)(٢٤
ﻭﺫﻫﺐ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ :ﺇﻟﻰ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﺇﻧﻤﺎ ﻳﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻓﺤﺴﺐ ،ﻭﺃﻣﺎ ﺍﻟﺰﻭﺟﻴﺔ
ﻓﺈﻧﻬﺎ ﻻ ﺗﺰﻭﻝ ،ﻭﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﺗﺤﺮﻳﻢ ،ﺑﻞ ﻳﻜﻮﻧﺎﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺟﻴﺔ ﻛﻤﺎ ﻛﺎﻧﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻓﺈﻧﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﻤﺘﻼﻋﻨﺎﻥ ﻻ ﻳﺠﺘﻤﻌﺎﻥ
ﺃﺑﺪﺍ ).(٣
ﻣﺴﺄﻟﺔ :٢٦ﻓﺮﻗﺔ ﺍﻟﻠﻌﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻨﺎ ﻓﺴﺦ ،ﻭﻟﻴﺲ ﺑﻄﻼﻕ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻲ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ).(٥
ﻓﻌﻠﻰ ﻗﻮﻟﻨﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺗﺤﺮﻳﻢ ﻣﺆﺑﺪ ،ﻭﻻ ﻳﺮﺗﻔﻊ ﺑﺤﺎﻝ ،ﻭﻋﻠﻰ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻳﺤﺮﻡ
--------------------
) (١ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١ - ٣٠ :٩ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٩٩ :٢ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٤ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٦ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ١٦٣ :٦ﺣﺪﻳﺚ ،٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٤٩ :٣ﺣﺪﻳﺚ ،١٦٧١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٤ :٨
ﺣﺪﻳﺚ ،٦٤٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٠ :٣ﺣﺪﻳﺚ .١٣٢٢
) (٣ﺣﻜﺎﻩ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٦٦ :٧ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﻤﺮ
ﻭﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ﻓﺠﺎﺀﺕ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻔﻈﺔ " :ﺍﻟﻤﺘﻼﻋﻨﺎﻥ ﺇﺫﺍ ﺗﻔﺮﻗﺎ ﻻ ﻳﺠﺘﻤﻌﺎﻥ ﺃﺑﺪﺍ ".
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٤٥٣ :١٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٦ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٤ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٤ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٤ :٣ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨ :٩
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢١ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١١٥ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٩ :٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٤٣ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٨ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٤ :٣ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ
ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٢٦٤ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨ :٩ﻭﺍﻟﻤﺤﻠﻰ ،١٤٦ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٥٣ :١٧
ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١١٥ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٩ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٦٧ :٧
)(٢٥
ﺍﻟﻌﻘﺪ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﻓﺈﺫﺍ ﺃﻛﺬﺏ ﻧﻔﺴﻪ ،ﺃﻭ ﺟﻠﺪ ﻓﻲ ﺣﺪ ،ﺯﺍﻝ ﺍﻟﺘﺤﺮﻳﻢ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﻤﺘﻼﻋﻨﺎﻥ ﻻ ﻳﺠﺘﻤﻌﺎﻥ
ﺃﺑﺪﺍ ).(٢
ﻣﺴﺄﻟﺔ :٢٧ﺇﺫﺍ ﺃﺧﻞ ﺑﺘﺮﺗﻴﺐ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺄﺗﻰ ﺑﻠﻔﻆ ﺍﻟﻠﻌﻦ ﻓﻲ ﺧﻼﻝ
ﺍﻟﺸﻬﺎﺩﺍﺕ ﺃﻭ ﻗﺒﻠﻬﺎ ،ﻟﻢ ﻳﺼﺢ ﺫﻟﻚ ،ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ .ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ
ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﻳﺠﺰﻱ ).(٣
ﻭﺍﻷﻭﻝ ﺃﺻﺢ ﻋﻨﺪﻫﻢ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺇﺟﺰﺍﺋﻪ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﺇﺟﺰﺍﺀ ﻣﺎ ﻗﺎﻟﻮﻩ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ " :ﻭﺍﻟﺨﺎﻣﺴﺔ ﺃﻥ ﻟﻌﻨﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺫﺑﻴﻦ " ) (٤ﻓﺸﺮﻁ ﺃﻥ
ﻳﺄﺗﻲ ﺑﺎﻟﻠﻌﻦ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ ،ﻓﺈﺫﺍ ﺃﺗﻰ ﺑﻪ ﻗﺒﻞ ﺫﻟﻚ ﻻ ﻳﻌﺘﺪ ﺑﻪ.
ﻣﺴﺄﻟﺔ :٢٨ﺇﺫﺍ ﺃﺗﻰ ﺑﺪﻝ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻠﻔﻆ ﺍﻟﻴﻤﻴﻦ ،ﻓﻘﺎﻝ :ﺃﺣﻠﻒ ﺑﺎﻟﻠﻪ ،ﺃﻭ
ﺃﻗﺴﻢ ﺑﺎﻟﻠﻪ ﺃﻭ ﺃﺅﻟﻲ ﺑﺎﻟﻠﻪ ،ﻟﻢ ﻳﺠﺰﻩ .ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﺍﻵﺧﺮ :ﺃﻧﻪ ﻳﺠﺰﻱ ﻷﻧﻪ ﻳﻤﻴﻦ ،ﻓﻤﺎ ﻛﺎﻥ ﻳﻤﻴﻨﺎ ﻳﻘﻮﻡ
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) (١ﺍﻟﻜﺎﻓﻲ ١٦٣ :٦ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٤ :٨ﺣﺪﻳﺚ ،،٦٤٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٠ :٣ﺣﺪﻳﺚ
.١٣٢٢
) (٢ﺣﻜﺎﻩ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٦٦ :٧ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ
ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻣﺎ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻔﻈﺔ " :ﺍﻟﻤﺘﻼﻋﻨﺎﻥ ﺇﺫﺍ ﺗﻔﺮﻗﺎ ﻻ ﻳﺠﺘﻤﻌﺎﻥ ﺃﺑﺪﺍ ".
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٤٣٨ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٥ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٤ :٩
) (٤ﺍﻟﻨﻮﺭ.٧ :
)(٢٦
ﻣﻘﺎﻣﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻭﻷﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻠﻨﺺ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ
ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺑﺮﺟﻞ ﺑﻌﻴﻨﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥ ،ﺣﻖ ﺍﻟﺰﻭﺟﺔ
ﻭﺣﻖ ﺍﻷﺟﻨﺒﻲ ،ﻓﺈﺫﺍ ﻻﻋﻦ ﺳﻘﻂ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻭﻟﻢ ﻳﺴﻘﻂ ﺣﻖ ﺍﻷﺟﻨﺒﻲ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺴﻘﻂ ﺑﺎﻟﻠﻌﺎﻥ ﺍﻟﺤﺪﺍﻥ ﻣﻌﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺣﻖ ﺍﻷﺟﻨﺒﻲ ﺛﺎﺑﺖ ﺑﺎﻟﻘﺬﻑ ﺇﺟﻤﺎﻋﺎ ،ﻭﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ
ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٣٠ﺇﺫﺍ ﺣﺪ ﻟﻸﺟﻨﺒﻲ ،ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ،ﻭﻟﻢ
ﻳﺴﻘﻂ ﻋﻨﺪﻧﺎ ،ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻼﻋﻦ ،ﻷﻥ ﺍﻟﻤﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻘﺬﻑ ﻋﻨﺪﻩ ﻻ ﻳﻼﻋﻦ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ﻭﻋﻤﻮﻣﻬﺎ ،ﻷﻧﻪ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﻦ ﺣﺪ ﻭﻣﻦ ﻟﻢ ﻳﺤﺪ ،ﻷﻧﻪ ﻗﺎﻝ:
" ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪﺍﺀ ﺇﻻ ﺃﻧﻔﺴﻬﻢ ﻓﺸﻬﺎﺩﺓ ﺃﺣﺪﻫﻢ ﺃﺭﺑﻊ
ﺷﻬﺎﺩﺍﺕ ﺑﺎﻟﻠﻪ ﺃﻧﻪ ﻟﻤﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ " ).(٦
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) (١ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٥ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٧ :١٧
ﻭﺍﻟﻮﺟﻴﺰ ،٩١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٤ :٩
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٧ :٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٣ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٣
،١٣٣٥ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٤٩ :١٧
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٨ - ٦٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٩ :١٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻻﺑﻦ
ﺍﻟﻌﺮﺑﻲ ،١٣٣٥ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٣ :١٢
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٦٦ :٢٠
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٤١ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٣٩ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ .٤٩٤ :٢
) (٦ﺍﻟﻨﻮﺭ.٦ :
)(٢٧
ﻣﺴﺄﻟﺔ :٣١ﺇﺫﺍ ﺃﻛﺬﺏ ﺍﻟﺰﻭﺝ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ،ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻭﺃﻟﺤﻖ ﺑﻪ
ﺍﻟﻨﺴﺐ ،ﻳﺮﺛﻪ ﺍﻻﺑﻦ ﻭﻻ ﻳﺮﺛﻪ ﺍﻷﺏ ،ﻭﻻ ﻳﺰﻭﻝ ﺍﻟﺘﺤﺮﻳﻢ ،ﻭﻻ ﻳﻌﻮﺩ ﺍﻟﻔﺮﺍﺵ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻌﻮﺩ ﺍﻟﻨﺴﺐ ﻣﻄﻠﻘﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ،
ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺤﻤﺪ :ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻳﺰﻭﻝ ،ﻓﻴﺤﻞ ﻟﻪ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﻟﻤﺮﺃﺓ،
ﻭﻫﻜﺬﺍ ﻋﻨﺪﻩ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺣﻠﻒ ﻓﻲ ﻗﺬﻑ ،ﻓﺈﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻳﺰﻭﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ
ﺍﻟﻤﺴﻴﺐ ).(٢
ﻭﺫﻫﺐ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ :ﺇﻟﻰ ﺃﻧﻬﺎ ﺗﻌﻮﺩ ﺯﻭﺟﺔ ﻟﻪ ﻛﻤﺎ ﻛﺎﻧﺖ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺭﻭﻯ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ :ﺃﻥ
ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﻤﺘﻼﻋﻨﺎﻥ ﻻ ﻳﺠﺘﻤﻌﺎﻥ ﺃﺑﺪﺍ ).(٥
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﺍﻋﺘﺮﻓﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻠﻌﺎﻥ ،ﺳﻘﻂ ﻋﻦ
ﺍﻟﺰﻭﺝ ﺣﺪ ﺍﻟﻘﺬﻑ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ.
ﻭﺇﻥ ﺃﻗﺮﺕ ﺃﺭﺑﻊ ﺩﻓﻌﺎﺕ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺣﺪ ﺍﻟﺰﻧﺎ ،ﻭﻟﻢ ﻳﻌﺘﺒﺮ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻌﺪﺩ.
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) (١ﺍﻷﻡ ،٢٩٥ :٥ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٠ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ
،٤٤ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٢ :٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٤ :١٢
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٤٣ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ٢٤٨ :٣ﻭ ،٢٤٩ﻭﺍﻟﻠﺒﺎﺏ ،٢٥٩ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٣
،٢٥٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٥ :٣ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٢٥٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٩ :٣ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،٦٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٠ :٢
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٤ :١٢
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .١٢٠ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ١٦٣ :٦ﺣﺪﻳﺚ ،٦ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٢٨٢ :٢ﺣﺪﻳﺚ ،١٠٦٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٥ :٨ﺣﺪﻳﺚ
،٦٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٦ :٣ﺣﺪﻳﺚ .١٣٤٤
) (٥ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٧٥ :٣ﺣﺪﻳﺚ ،،١١٤ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٧٤ :٢ﺣﺪﻳﺚ ،٢٢٥٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٤٠٠ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٦٦ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢٧ :٣ﺣﺪﻳﺚ .١٦٢٥
)(٢٨
ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻧﺴﺐ ،ﻟﻢ ﻳﻜﻦ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﻼﻋﻦ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻩ ﻋﻠﻰ
ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﻤﺬﻫﺐ ،ﻷﻥ ﺍﻟﻠﻌﺎﻥ ﻳﻜﻮﻥ ﻹﺳﻘﺎﻁ ﺍﻟﺤﺪ ،ﺃﻭ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ،ﻭﻟﻴﺲ
ﻫﺎﻫﻨﺎ ﻧﺴﺐ،
ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻧﺴﺐ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ،ﻟﻨﻔﻴﻪ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻩ ﻋﻠﻰ
ﺍﻟﺼﺤﻴﺢ ،ﻷﻥ ﺍﻟﻨﺴﺐ ﻟﻢ ﻳﻨﺘﻒ ﺑﺎﻋﺘﺮﺍﻓﻬﺎ ﺑﺎﻟﺰﻧﺎ ،ﺑﻞ ﻫﻮ ﻻﺣﻖ ﺑﻪ ﺑﺎﻟﻔﺮﺍﺵ،
ﻓﺎﺣﺘﺎﺝ ﻓﻲ ﻧﻔﻴﻪ ﺇﻟﻰ ﺍﻟﻠﻌﺎﻥ ).(١
ﻭﺧﺎﻟﻒ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻲ ﺛﻼﺛﺔ ﺃﺣﻜﺎﻡ ﻓﻘﺎﻝ :ﺇﺫﺍ ﺍﻋﺘﺮﻓﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ ﻟﻢ ﻳﺘﻌﻠﻖ
ﺑﺎﻋﺘﺮﺍﻓﻬﺎ ﺳﻘﻮﻁ ﺍﻟﺤﺪ ،ﻷﻥ ﻋﻨﺪﻩ ﺃﻥ ﺍﻟﺤﺪ ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﻘﺬﻓﻪ ﺣﺘﻰ ﻳﺴﻘﻂ.
ﻭﺇﻧﻤﺎ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻠﻌﺎﻥ ،ﻭﻳﺴﻘﻂ ﺫﻟﻚ ﺑﺎﻋﺘﺮﺍﻓﻬﺎ .ﻭﺃﻣﺎ ﺣﺪ ﺍﻟﺰﻧﺎ ﻓﻼ ﻳﺠﺐ ﻋﻠﻴﻬﺎ
ﺑﺎﻋﺘﺮﺍﻓﻬﺎ ،ﻷﻥ ﻋﻨﺪﻩ ﺃﻥ ﺣﺪ ﺍﻟﺰﻧﺎ ﻻ ﻳﺠﺐ ﺑﺈﻗﺮﺍﺭﻫﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ -ﻛﻤﺎ ﻗﻠﻨﺎﻩ -
ﻭﺍﻟﻠﻌﺎﻥ ﻟﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻻ ﻳﺠﺐ ﺃﻳﻀﺎ ،ﻷﻥ ﻋﻨﺪﻩ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻨﺴﺐ
ﺍﻟﻤﺠﺮﺩ ،ﻭﻟﻬﺬﺍ ﻻ ﻳﺠﻴﺰﻩ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺰﻭﺝ ).(٢
ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻔﺮﺍﺵ ،ﺛﻢ ﻳﺘﺒﻌﻪ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻨﺴﺐ ،ﻭﺍﻟﻠﻌﺎﻥ ﻫﺎﻫﻨﺎ ﻣﻨﻔﺮﺩ
ﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ ،ﻓﻠﻢ ﻳﻜﻦ ﺫﻟﻚ ﻟﻠﺰﻭﺝ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻠﻌﺎﻥ ﻟﻨﻔﻲ
ﺍﻟﻨﺴﺐ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٤ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﺃﻥ
ﺗﻌﺘﺮﻑ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ ﺃﻭ ﺗﻨﻜﺮﻩ.
ﻣﺴﺄﻟﺔ :٣٣ﺇﺫﺍ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺣﺼﻮﻝ ﺍﻟﻠﻌﺎﻥ ،ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻭﻟﻴﻬﺎ،
ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻟﻢ ﻳﺮﺛﻬﺎ .ﻭﺇﻥ ﻟﻢ ﻳﻼﻋﻦ ﻭﺭﺛﻬﺎ ،ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ.
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) (١ﺍﻷﻡ ،٢٩٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٠ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٥ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٥ :٤
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٥ :٩
) (٣ﺍﻟﻜﺎﻓﻲ ١٦٥ :٦ﺣﺪﻳﺚ ،١٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩١ :٨ﺣﺪﻳﺚ .٦٦٦ - ٦٦٥
) (٤ﺍﻟﻨﻮﺭ.٦ :
)(٢٩
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻣﺎﺗﺖ ﻗﺒﻞ ﺍﻟﻠﻌﺎﻥ ﻣﺎﺗﺖ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻭﺭﺛﻬﺎ،
ﻭﺍﻟﺤﺪ ﻭﺍﺟﺐ ﻟﻮﺭﺛﺘﻬﺎ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٣٤ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺣﺎﻣﻞ ﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ ،ﻓﺈﻥ ﻻﻋﻦ ﻭﻧﻔﻰ
ﺍﻟﻨﺴﺐ ﺍﻧﺘﻔﻰ ﻋﻨﻪ .ﻭﺇﻥ ﺃﺧﺮ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺗﻀﻊ ﺍﻟﻮﻟﺪ ﻟﻢ ﻳﺒﻄﻞ ﺣﻘﻪ ﻣﻦ ﺍﻟﻨﻔﻲ.
ﻓﺈﺫﺍ ﻭﺿﻌﺘﻪ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﻓﺈﻥ ﻻﻋﻦ ﻭﺇﻻ ﺑﻄﻞ ﺣﻘﻪ ﻣﻦ ﺍﻟﻠﻌﺎﻥ،
ﻭﻟﺤﻖ ﺑﻪ ﺍﻟﻨﺴﺐ .ﻭﺑﻬﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻣﺎ ﺩﺍﻣﺖ ﺣﺎﻣﻼ ،ﻓﺈﻥ ﻭﺿﻌﺖ ،ﻓﺤﻘﻪ
ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ،ﻓﺈﻥ ﺃﺧﺮﻩ ﺑﻄﻞ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ،ﻗﺎﻻ:
ﺇﻧﺎ ﺍﺳﺘﺤﺴﻨﺎ ﺟﻮﺍﺯ ﺗﺄﺧﻴﺮ ﺫﻟﻚ ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﻴﻦ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻣﺪﺓ ﺍﻟﻨﻔﺎﺱ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ ﻻ ﺃﻛﺜﺮ ﻣﻨﻪ ).(٥
ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﻭﻣﺠﺎﻫﺪ :ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﺃﺑﺪﺍ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ).(٦
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٠٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٥٥ :١٧ﻭ ،٧٣ :٢٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٩٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
.١٩٥
) (٢ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٤٨ :٣ﺣﺪﻳﺚ ،١٦٦٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٠ :٨ﺣﺪﻳﺚ ،٦٦٤ﻭﺹ ١٩٤ﺣﺪﻳﺚ
.٦٧٩
) (٣ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨١ - ٣٨٠ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٦ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٧ :١٧
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٢ :٢٠ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٦ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
.٤٩ :٩
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٥١ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٢ :٢٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٠ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣
ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٠ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٩١ :٣ﻭﺑﺪﺍﻳﻊ
ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٧ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١٨ :١٧
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٥١ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٦ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٠ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ
ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١٨ :١٧
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١٨ :١٧
)(٣٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ،ﻭﺇﺑﻄﺎﻝ ﺫﻟﻚ
ﻭﺗﺨﺼﻴﺼﻬﺎ ﺑﻮﻗﺖ ﺩﻭﻥ ﻭﻗﺖ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ
ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٢ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﺨﺼﺺ.
ﻣﺴﺄﻟﺔ :٣٥ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪ ﺯﻭﺟﺔ ﻟﻪ ﻭﻟﻢ ﻳﻘﺬﻓﻬﺎ ،ﺑﻞ ﻗﺎﻝ :ﻭﻃﺌﻚ ﺭﺟﻞ
ﻣﻜﺮﻫﺎ ﻓﻠﺴﺖ ﺑﺰﺍﻧﻴﺔ ،ﻭﺍﻟﻮﻟﺪ ﻣﻨﻪ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻠﻌﺎﻥ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ -ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻫﻢ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ) .(٣ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻮﻟﺪ
ﻟﻠﻔﺮﺍﺵ ) .(٤ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٥ﻭﻫﺬﺍ ﻣﺎ ﺭﻣﻰ.
ﺩﻟﻴﻠﻨﺎ :ﻇﻮﺍﻫﺮ ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻻﻧﺘﻔﺎﺀ ﻣﻦ ﺍﻟﻮﻟﺪ ،ﻭﺇﻧﻪ ﻳﻮﺟﺐ
ﺍﻟﻠﻌﺎﻥ ).(٦
ﻣﺴﺄﻟﺔ :٣٦ﺇﺫﺍ ﺃﻗﺮ ﺍﻟﺮﺟﻞ ﺑﻮﻟﺪﻩ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺟﻨﺒﻲ :ﻟﺴﺖ ﺑﺎﺑﻦ
ﻓﻼﻥ .ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ،ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ ﺍﻷﺏ ﺫﻟﻚ ،ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ
ﺍﻟﺤﺪ.
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ١٦٥ :٦ﺣﺪﻳﺚ ،١٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٣٧ :٤ﺣﺪﻳﺚ ،٧٥٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٠ :٨
ﺣﺪﻳﺚ ،٦٦١ - ٦٦٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٥ :٣ﺣﺪﻳﺚ .١٣٤٠ - ١٣٣٩
) (٢ﺍﻟﻨﻮﺭ.٦ :
) (٣ﺍﻷﻡ ،٢٩٤ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٦ :١٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٢ :٩ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٤
) (٤ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٨٠ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٤٧ :١ﺣﺪﻳﺚ ،٢٠٠٧ - ٢٠٠٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ :٣
٤٦٣ﺣﺪﻳﺚ ،١١٥٧ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٨٣ - ٢٨٢ :٢ﺣﺪﻳﺚ ،٢٢٧٤ - ٢٢٧٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
١٥٧ :٧ﻭ ٤٠٢ﻭ .٤١٢
) (٥ﺍﻟﻨﻮﺭ.٦ :
) (٦ﺍﻟﻜﺎﻓﻲ ١٦٦ :٦ﺣﺪﻳﺚ ،١٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٤٦ :٣ﺣﺪﻳﺚ ،١٦٦٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٥ :٨
ﺣﺪﻳﺚ ،٦٤٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧١ :٣ﺣﺪﻳﺚ .١٣٢٤ - ١٣٢٣
)(٣١
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ.
ﻭﻷﺻﺤﺎﺑﻪ ﺛﻼﺙ ﻃﺮﻕ:
ﺃﺣﺪﻫﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﺃﻥ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﺃﺣﺪﻫﻤﺎ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ﻓﻴﻬﻤﺎ.
ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﺤﺎﻟﻴﻦ ،ﻓﺈﻥ ﻗﺎﻝ ﺍﻷﺟﻨﺒﻲ ﺃﻭ ﺍﻷﺏ ﺫﻟﻚ ،ﺑﻌﺪ
ﺍﺳﺘﻘﺮﺍﺭ ﻧﺴﺒﻪ ﺑﺈﻗﺮﺍﺭﻩ ،ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ،ﻭﺍﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﺳﺘﻘﺮﺍﺭ ﻧﺴﺒﻪ،
ﺑﺄﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﻋﻘﻴﺐ ﺍﻟﻮﻻﺩﺓ ،ﻗﺒﻞ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﻨﻔﻲ ،ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﻷﻥ ﺑﻌﺪ ﺇﻗﺮﺍﺭﻩ ﺛﺒﺖ ﻧﺴﺒﻪ ﺷﺮﻋﺎ ،ﻓﻤﻦ
ﺃﺧﺮﺟﻪ ﻣﻨﻪ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ.
ﻣﺴﺄﻟﺔ :٣٧ﺇﺫﺍ ﺃﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻮﻟﺪﻳﻦ ﺗﻮﺃﻣﻴﻦ ،ﻭﻧﻔﺎﻫﻤﺎ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻠﻌﺎﻥ ،ﻓﺈﻥ
ﺇﺭﺙ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﺍﻵﺧﺮ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ﻭﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ ﺑﺎﻷﺏ.
ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺘﻮﺍﺭﺛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ -ﻛﻤﺎ ﻗﻠﻨﺎﻩ -ﻭﻫﻞ ﻳﺘﻮﺍﺭﺛﺎﻥ
ﺑﺎﻷﺏ؟ ﻋﻠﻰ ﻭﺟﻬﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺘﻮﺍﺭﺛﺎﻥ ،ﻷﻥ ﺍﻟﻠﻌﺎﻥ ﺇﻧﻤﺎ ﻳﺆﺛﺮ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﻻ
ﻳﺘﻌﺪﺍﻫﻤﺎ.
ﻭﺍﻵﺧﺮ - :ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻫﻢ -ﺃﻧﻬﻤﺎ ﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ ﺑﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﺃﻳﻀﺎ ﻧﺴﺒﻬﻤﺎ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻣﻨﺘﻒ ﺑﻼ
--------------------
) (١ﺍﻷﻡ ،٢٩٦ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﻮﺟﻴﺰ .٨٥ :٢
) (٢ﺍﻟﻜﺎﻓﻲ ١٦٣ :٦ﺣﺪﻳﺚ ٦ - ٥ﻭ ١٦١ :٧ﺣﺪﻳﺚ ،١٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٧ :٨ﺣﺪﻳﺚ ،٦٥٠
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٦ :٣ﺣﺪﻳﺚ .١٣٤٤
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :١٦ﻭﺍﻟﻮﺟﻴﺰ ٢٦٧ :١ﻭ ،٩٢ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٦٥ :٦
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،١٦٠ :٧٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٣٦ :٤ﺣﺪﻳﺚ ،٧٥٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٣٨٩ﺣﺪﻳﺚ
.١٢١٧
)(٣٢
ﺧﻼﻑ :ﻓﻜﻴﻒ ﻳﺼﺢ ﺃﻥ ﻳﺮﺛﺎ ﺑﻪ؟
ﻣﺴﺄﻟﺔ :٣٨ﺇﺫﺍ ﺃﺑﺎﻧﻬﺎ ﺑﺎﻟﻠﻌﺎﻥ ﻭﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻟﻢ ﻳﺠﺐ ﻟﻬﺎ ﺍﻟﺴﻜﻨﻰ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻟﻬﺎ ﺍﻟﺴﻜﻨﻰ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٢ﻓﻲ ﺃﻥ ﻣﻦ ﺑﺎﻧﺖ ﻭﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤﺔ ﺑﻴﻨﻬﻤﺎ
ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﻨﻰ .ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٣٩ﺇﺫﺍ ﺃﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻮﻟﺪﻳﻦ ﺗﻮﺃﻣﻴﻦ ،ﻓﻤﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻭﺑﻘﻲ ﺍﻵﺧﺮ،
ﻓﻠﻸﺏ ﺃﻥ ﻳﻨﻔﻲ ﻧﺴﺐ ﺍﻟﺤﻲ ﻭﺍﻟﻤﻴﺖ ﻣﻌﺎ .ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻭﺍﺣﺪﺍ ،ﻓﻤﺎﺕ،
ﻛﺎﻥ ﻟﻪ ﻧﻔﻴﻪ ﺑﺎﻟﻠﻌﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﻮﺯ ﻧﻔﻲ ﻧﺴﺐ ﺍﻟﻤﻴﺖ ،ﻓﺈﺫﺍ ﻟﻢ ﻳﺼﺢ ﻧﻔﻲ ﻧﺴﺐ ﺍﻟﻤﻴﺖ ،ﻟﻢ
ﻳﺼﺢ ﻧﻔﻲ ﻧﺴﺐ ﺍﻟﺤﻲ ،ﻷﻧﻬﻤﺎ ﺣﻤﻞ ﻭﺍﺣﺪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٥ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻨﻔﻲ ﺍﻟﻮﻟﺪ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ﺑﻴﻦ
ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﺘﻴﻦ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻴﺎ ﺃﻭ ﻣﻴﺘﺎ.
ﻣﺴﺄﻟﺔ :٤٠ﺇﺫﺍ ﺃﺗﺖ ﺍﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ﺑﻮﻟﺪ ،ﻓﻨﻔﺎﻩ ﺑﺎﻟﻠﻌﺎﻥ ،ﺛﻢ ﻣﺎﺕ ﺍﻟﻮﻟﺪ،
ﻓﺮﺟﻊ ﺍﻟﺰﻭﺝ ﻓﺄﻗﺮ ﺑﻨﺴﺒﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﻠﺤﻘﻪ ﻭﻻ ﻳﺮﺛﻪ ﺍﻷﺏ ،ﺳﻮﺍﺀ ﺧﻠﻒ ﺍﻟﻮﻟﺪ ﻭﻟﺪﺍ ﺃﻭ
ﻟﻢ ﻳﺨﻠﻒ ،ﻭﻟﻮ ﺃﻗﺮ ﺑﻪ ﺛﻢ ﻣﺎﺕ ﺍﻷﺏ ﻗﺒﻞ ﺍﻻﺑﻦ ﻭﺭﺛﻪ ﺍﻻﺑﻦ.
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) (١ﺍﻷﻡ ،٢٩٥ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٠٤ :١٧
) (٢ﺍﻟﻜﺎﻓﻲ ١٠٤ :٦ﺣﺪﻳﺚ ،٥ - ١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٢٤ :٣ﺣﺪﻳﺚ ،١٥٧١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٣ :٨
ﺣﺪﻳﺚ ٤٦٠ﻭ ،٤٦٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٣٤ :٣ﺣﺪﻳﺚ ١١٨٩ - ١١٨٨ﻭ .١١٩١
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٣ :١٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣١ :٩
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٤٦ :٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٤٧ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢١ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٩٢ :٣
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥١٩ :١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦١ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٤٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٢٣ :١٧
) (٥ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ.٧١ :
)(٣٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺮﺛﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﻳﻠﺤﻖ ﺑﻪ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺧﻠﻒ ﻭﻟﺪﺍ ﻟﺤﻘﻪ ﻧﺴﺒﻪ ﻭﻧﺴﺐ ﻭﻟﺪ ﺍﻟﻮﻟﺪ،
ﻭﺛﺒﺖ ﺍﻹﺭﺙ ﺑﻴﻨﻬﻤﺎ .ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺧﻠﻒ ﻭﻟﺪﺍ ﻟﻢ ﻳﻠﺤﻘﻪ ﺍﻟﻨﺴﺐ ،ﺳﻮﺍﺀ ﻣﺎﺕ ﻣﻮﺳﺮﺍ
ﺃﻭ ﻣﻌﺴﺮﺍ ) ،(٢ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﺃﻧﻪ ﻟﻮ ﺃﻗﺮ ﺑﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﻟﺤﻘﻪ ،ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ،
ﻭﺗﻮﺍﺭﺛﺎ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻧﺴﺒﻪ ﻣﻨﻘﻄﻊ ﺑﺎﻟﻠﻌﺎﻥ ﺑﻼ
ﺧﻼﻑ ،ﻭﺇﻋﺎﺩﺗﻪ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤١ﺇﺫﺍ ﻗﺎﻝ ﺭﺟﻞ ﻟﺰﻭﺟﺘﻪ :ﻳﺎ ﺯﺍﻥ -ﺑﻼ ﻫﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ -ﻛﺎﻥ ﻗﺎﺫﻓﺎ ﻟﻬﺎ
ﻋﻨﺪ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ،ﺇﻻ ﺩﺍﻭﺩ ).(٤
ﻭﺇﻥ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺮﺟﻞ :ﻳﺎ ﺯﺍﻧﻴﺔ .ﻛﺎﻧﺖ ﻗﺎﺫﻓﺔ ﻋﻨﺪ ﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ :ﻟﻴﺲ ﺫﻟﻚ ﺑﻘﺬﻑ ،ﻭﻻ ﺣﺪ ﻓﻴﻪ ).(٦
ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ﺃﻥ ﻧﻘﻮﻝ :ﺇﻥ ﻋﻠﻢ ﻣﻦ ﻗﺼﺪﻫﻤﺎ ﺍﻟﻘﺬﻑ ﻛﺎﻧﺎ
ﻗﺎﺫﻓﻴﻦ ،ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺭﺟﻊ ﺇﻟﻴﻬﻤﺎ ﻓﻲ ﺫﻟﻚ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺣﻜﻢ ﺍﻟﻘﺬﻑ ﻋﻠﻴﻬﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٥٤ :١٧
) (٢ﺍﻟﻤﺠﻤﻮﻉ - ٤٥٤ :١٧ﺍﻟﻤﺒﺴﻮﻁ .٥٢ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ١٦٠ :٧ﺣﺪﻳﺚ ٥ﻭ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٣٩ :٨ﺣﺪﻳﺚ .١٢٢١
) (٤ﺍﻷﻡ ،٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﻮﺟﻴﺰ ،٨٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٠ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٢١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٢٢ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٧ :٢٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩١ :١٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٦٤ :٦
) (٥ﺍﻷﻡ ،٢٩٥ :٥ﻭﺍﻟﻮﺟﻴﺰ ،٢٩٥ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٠ :١٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٥٦ :٤ﻭ
،١٦٤ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٦ :٨
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٥٠ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٢ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩١ - ١٩٠ :١٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٦٤ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٦ :٨
)(٣٤
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﻗﺎﻝ ﺭﺟﻞ ﻟﺮﺟﻞ :ﺯﻧﺄﺕ ﻓﻲ ﺍﻟﺠﺒﻞ .ﻓﻈﺎﻫﺮ ﻫﺬﺍ ﺃﻧﻪ ﺃﺭﺍﺩ
ﺻﻌﺪﺕ ﻓﻲ ﺍﻟﺠﺒﻞ ،ﻭﻻ ﻳﻜﻮﻥ ﺻﺮﻳﺤﺎ ﻓﻲ ﺍﻟﻘﺬﻑ ،ﺑﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺼﻌﻮﺩ .ﻓﺈﻥ
ﺍﺩﻋﻰ ﻋﻠﻴﻪ ﺍﻟﻘﺬﻑ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ ،ﻓﺈﻥ ﻧﻜﻞ ﺭﺩﺕ ﻋﻠﻰ ﺍﻟﻤﻘﺬﻭﻑ،
ﻓﺈﻥ ﺣﻠﻒ ﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﺬﺍ ﻗﺬﻑ ﺑﻈﺎﻫﺮﻩ ،ﻳﺠﺐ ﺑﻪ ﺍﻟﺤﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ :ﺯﻧﺄﺕ ﻓﻲ ﺍﻟﺠﺒﻞ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺼﻌﻮﺩ ،ﻓﺄﻣﺎ ﺍﻟﺮﻣﻲ ﺑﺎﻟﺰﻧﺎ ﻓﺈﻧﻤﺎ
ﻳﻘﺎﻝ ﻓﻴﻪ :ﺯﻧﻴﺖ ،ﻭﻻ ﻳﻘﺎﻝ :ﺯﻧﺄﺕ .ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﻳﻘﻮﻝ :ﺯﻧﺄﺕ ﺃﺯﻧﻮ ﺯﻧﺎ،
ﻳﻌﻨﻲ :ﺻﻌﺪﺕ ﻭﺯﻧﻴﺖ ﺃﺯﻧﻲ ﺯﻧﺎﺀ.
ﻭﺯﻧﺎ -ﺑﺎﻟﻤﺪ ﻭﺍﻟﻘﺼﺮ :-ﻟﻐﺘﺎﻥ ،ﻳﻌﻨﻲ :ﻓﻌﻠﺖ ﺍﻟﺰﻧﺎ .ﻓﺈﺣﺪﻯ ﺍﻟﺼﻴﻐﺘﻴﻦ ﺗﺨﺎﻟﻒ
ﺍﻷﺧﺮﻯ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓ ):(٣
ﺃﺷﺒﻪ ﺃﺑﺎ ﺃﻣﻚ ﺃﻭ ﺃﺷﺒﻪ ﻋﻤﻞ * ﻭﻻ ﺗﻜﻮﻧﻦ ﻛﻬﻠﻮﻑ ﻭﻛﻞ
ﻳﺼﺒﺢ ﻓﻲ ﻣﻀﺠﻌﻪ ﻗﺪ ﺍﻧﺠﺪﻝ * ﻭﺍﺭﻕ ﺇﻟﻰ ﺍﻟﺨﻴﺮﺍﺕ ﺯﻧﺄ ﻓﻲ ﺍﻟﺠﺒﻞ
ﻭﺃﻳﻀﺎ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺗﺤﺘﻤﻞ ،ﻟﻮﺟﺐ ﺃﻥ ﻻ ﺗﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻘﺬﻑ
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) (١ﺍﻷﻡ ،٢٩٦ - ٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٦٨ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٧ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٢٣ :١٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،٢٠٠ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٠٠ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٦٤ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ .٢٠٤ :٣
) (٢ﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٤٢ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٠٠ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٠٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠٤ :٣
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٥٤ :٤ﻭ .١٦٤ :٦
) (٣ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ٩١ :١ﻭ ٤٧٧ :١١ﻣﺎ ﻟﻔﻈﻪ " :ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻤﻨﻘﺮﻱ ﻭﺃﺧﺬ
ﺻﺒﻴﺎ ﻣﻦ ﺃﻣﻪ ﻳﺮﻗﺼﻪ ،ﻭﺃﻣﻪ ﻣﻨﻔﻮﺳﺔ ﺑﻨﺖ ﺯﻳﺪ ﺍﻟﻔﻮﺍﺭﺱ ﻭﺍﻟﺼﺒﻲ ﻫﻮ ﺣﻜﻴﻢ ﺍﺑﻨﻪ .ﺍﻟﻬﻠﻮﻑ :ﺍﻟﺜﻘﻴﻞ
ﺍﻟﺠﺎﻓﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻠﺤﻴﺔ .ﻭﺍﻟﻮﻛﻞ :ﺍﻟﺬﻱ ﻳﻜﻞ ﺃﻣﺮﻩ ﺇﻟﻰ ﻏﻴﺮﻩ .ﻭﺯﻋﻢ ﺍﻟﺠﻮﻫﺮﻱ ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﺰ ﻟﻠﻤﺮﺃﺓ ﻗﺎﻟﺘﻪ
ﺗﺮﻗﺺ ﺍﺑﻨﻬﺎ ".
)(٣٥
ﺑﺎﻟﻤﺤﺘﻤﻞ ،ﻷﻥ ﺍﻟﺤﺪﻭﺩ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ.
ﻣﺴﺄﻟﺔ :٤٣ﺇﺫﺍ ﻗﺬﻓﻬﺎ ﺑﺎﻟﺰﻧﺎ ،ﻓﺄﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﺛﻢ ﻗﺬﻓﻬﺎ ﺑﺬﻟﻚ ﺍﻟﺰﻧﺎ ،ﻟﻢ ﻳﻜﻦ
ﻗﺬﻓﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻘﺬﻑ .ﻓﺈﻥ ﻗﺬﻓﻬﺎ ﺑﺰﻧﺎ ﺁﺧﺮ ﻭﺟﺐ ﻋﻠﻴﻪ
ﺣﺪ ﺍﻟﻘﺬﻑ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﻗﻮﻟﻪ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " )(٣
ﺍﻵﻳﺔ.
ﻣﺴﺄﻟﺔ :٤٤ﺇﺫﺍ ﻗﺬﻓﻬﺎ ﻗﺒﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ،ﺛﻢ ﺃﻋﺎﺩ ﻗﺬﻓﻬﺎ ﺑﻤﺎ ﻗﺬﻓﻬﺎ ﺑﻪ ﺃﻭﻻ ،ﻓﺈﻥ
ﻋﻠﻴﻪ ﺣﺪﺍ ﻭﺍﺣﺪﺍ .ﻭﺇﻥ ﻗﺬﻓﻬﺎ ﻗﺬﻓﺎ ﻣﺠﺪﺩﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ﺃﻳﻀﺎ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺠﺪﻳﺪ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻭﻟﻮ ﻗﻴﻞ ﺃﻥ ﻋﻠﻴﻪ ﺣﺪﻳﻦ
ﻛﺎﻥ ﻣﺬﻫﺒﻨﺎ.
ﻓﺎﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ :ﺃﺻﺤﻬﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ
ﺍﻟﻤﺤﺼﻨﺎﺕ -ﺇﻟﻰ ﻗﻮﻟﻪ -ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٥ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺩﻓﻌﺔ،
ﺃﻭ ﺩﻓﻌﺘﻴﻦ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٤٥٧ :١٧ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠ :٩
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٢٠٨ :٧ﺣﺪﻳﺚ ،١٥ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٨ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٢٤ﻭﺍﻟﺘﻬﺬﻳﺐ
٦٦ :١٠ﺣﺪﻳﺚ .٢٤٤
) (٣ﺍﻟﻨﻮﺭ.٤ :
) (٤ﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠ :٩
) (٥ﺍﻟﻨﻮﺭ.٤ :
)(٣٦
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ،ﺛﻢ ﺗﺰﻭﺟﻬﺎ ،ﻭﻗﺬﻓﻬﺎ ﺑﻌﺪ ﺍﻟﺘﺰﻭﻳﺞ ،ﻭﻟﻢ
ﻳﻘﻢ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﺬﻑ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ،ﻭﻻ ﻻﻋﻦ ﻋﻦ ﺍﻟﺜﺎﻧﻲ ،ﻭﻃﺎﻟﺒﺖ ﺍﻟﻤﺮﺃﺓ
ﺑﺎﻟﻘﺬﻓﻴﻦ ،ﺑﺪﺃﺕ ﻓﻄﺎﻟﺒﺖ ﺑﺎﻟﺜﺎﻧﻲ ،ﺛﻢ ﺑﺎﻷﻭﻝ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪﺍﻥ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺇﻧﻬﻤﺎ ﻳﺘﺪﺍﺧﻼﻥ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺤﺪﺍﻥ ،ﻭﺗﺪﺍﺧﻠﻬﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤٦ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ،ﻓﻘﺒﻞ ﺃﻥ ﻳﻼﻋﻨﻬﺎ ،ﻗﺬﻓﻬﺎ ﻗﺬﻓﺎ ﺁﺧﺮ ،ﻭﺟﺐ
ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥ .ﻭﻻ ﺧﻼﻑ ﺃﻥ ﻟﻪ ﺇﺳﻘﺎﻃﻬﻤﺎ ﺑﺎﻟﻠﻌﺎﻥ
ﺍﻟﻮﺍﺣﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٤ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ
ﺩﻓﻌﺔ ﻭﺩﻓﻌﺘﻴﻦ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﻌﻠﻖ ﻭﺟﻮﺏ ﺍﻟﺤﺪ ﺑﻮﺟﻮﺩ ﺍﻟﺮﻣﻲ ،ﺩﻓﻌﺔ ﻛﺎﻧﺖ ﺃﻭ
ﺩﻓﻌﺘﻴﻦ.
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻻﻋﻨﻬﺎ ،ﻭﺑﺎﻧﺖ ﺑﺎﻟﻠﻌﺎﻥ ،ﺛﻢ ﻗﺬﻓﻬﺎ ﺑﺰﻧﺎ ﺃﺿﺎﻓﻪ
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) (١ﺍﻷﻡ ،٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٣ :ﻭﺍﻟﻮﺟﻴﺰ ،٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧١ - ٧٠ :٩
) (٢ﺍﻷﻡ ،٢٩٥ :٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠ :٩
) (٣ﺍﻟﻜﺎﻓﻲ ،٢٠٨ :٧ﺣﺪﻳﺚ ،١٥ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٨ :٤ﺣﺪﻳﺚ ،١٢٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٦٦ :١٠
ﺣﺪﻳﺚ .٢٤٤
) (٤ﺍﻟﻨﻮﺭ.٤ :
)(٣٧
ﺇﻟﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﻠﻌﺎﻥ ،ﻓﻌﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻬﺬﺍ ﺍﻟﻘﺬﻑ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ ،ﻷﻥ ﺣﺼﺎﻧﺘﻬﺎ ﺗﺴﻘﻂ ﺑﺎﻟﻠﻌﺎﻥ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٢ﺍﻵﻳﺔ ﻓﻤﻦ ﺃﺳﻘﻂ ﺫﻟﻚ
ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﻗﺬﻑ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﺑﺎﻟﺰﻧﺎ ،ﻓﻘﺎﻝ ﻟﻬﺎ :ﻳﺎ ﺯﺍﻧﻴﺔ .ﻓﻘﺎﻟﺖ:
ﺑﻞ ﺃﻧﺖ ﻳﺎ ﺯﺍﻧﻲ ،ﺳﻘﻂ ﻋﻨﻬﻤﺎ ﺍﻟﺤﺪ ،ﻭﻭﺟﺐ ﺍﻟﺘﻌﺰﻳﺮ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺤﺪ ،ﻭﻟﻠﺰﻭﺝ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ﺃﻭ
ﺍﻟﺒﻴﻨﺔ ،ﻭﻟﻠﻤﺮﺃﺓ ﺇﺳﻘﺎﻁ ﺣﺪ ﺍﻟﻘﺬﻑ ﺑﺎﻟﺒﻴﻨﺔ ،ﻭﺇﺳﻘﺎﻁ ﺣﺪ ﺍﻟﺰﻧﺎ ﺇﻥ ﻻﻋﻦ ﺍﻟﺰﻭﺝ
ﺑﺎﻟﻠﻌﺎﻥ ﻭﺇﻥ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻓﻠﻴﺲ ﻟﻬﺎ ﺇﺳﻘﺎﻃﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٤ﻓﻲ ﺃﻥ ﻧﻔﺴﻴﻦ ﺇﺫﺍ ﺗﻘﺎﺫﻓﺎ ﺳﻘﻂ ﻋﻨﻬﻤﺎ ﺍﻟﺤﺪ
ﻭﻋﺰﺭﺍ ،ﻭﻫﻲ ﻋﺎﻣﺔ .ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٤٩ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﺃﺟﻨﺒﻴﺔ ،ﻓﻘﺎﻝ :ﺯﻧﻴﺘﻤﺎ ،ﻭﺃﻧﺘﻤﺎ ﺯﺍﻧﻴﺘﺎﻥ ،ﻓﻬﻮ
ﻗﺎﺫﻑ ﻟﻬﻤﺎ ،ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥ .ﻭﻟﻪ ﺇﺳﻘﺎﻁ ﺣﺪ ﺯﻭﺟﺘﻪ ﺑﺎﻟﺒﻴﻨﺔ ﺃﻭ ﺑﺎﻟﻠﻌﺎﻥ،
ﻭﺇﺳﻘﺎﻁ ﺣﺪ ﺍﻷﺟﻨﺒﻴﺔ ﺑﺎﻟﺒﻴﻨﺔ ﻻ ﻏﻴﺮ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﺇﺫﺍ ﻟﻢ
ﻳﻘﻢ ﺍﻟﺒﻴﻨﺔ ،ﺃﻭ ﻳﻼﻋﻦ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻫﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ،ﺃﻭ ﺣﺪﺍﻥ؟ ﻓﻴﻪ
ﻗﻮﻻﻥ:
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) (١ﺍﻟﻤﺠﻤﻮﻉ ٤٥٧ :١٧ﻭ ،٦٦ :٢٠ﻭﺍﻟﻮﺟﻴﺰ .٨٩ :٢
) (٢ﺍﻟﻨﻮﺭ.٤ :
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢١٣ :
) (٤ﺍﻟﻜﺎﻓﻲ ٢٤٠ :٦ﺣﺪﻳﺚ ٢ﻭ ٢٤٢ :٦ﺣﺪﻳﺚ ،١٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٩ :٤ﺣﺪﻳﺚ ،١٢٨
ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٩ :١٠ﺣﺪﻳﺚ ٣٠٧ﻭ ٨١ :١٠ﺣﺪﻳﺚ .٣١٦
)(٣٨
ﺃﺣﺪﻫﻤﺎ -ﻭﻫﻮ ﺍﻷﻇﻬﺮ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﺣﺪ ﻭﺍﺣﺪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮ ﻣﻮﺕ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٢ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺣﻖ
ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :٥٠ﺇﺫﺍ ﻗﺬﻑ ﺍﻟﺮﺟﻞ ﺃﺭﺑﻊ ﻧﺴﻮﺓ ﺃﺟﻨﺒﻴﺎﺕ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﺃﻭ ﻗﺬﻑ
ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﺃﺟﺎﻧﺐ ،ﺃﻭ ﻗﺬﻑ ﺃﺭﺑﻌﺔ ﻧﺴﻮﺓ ،ﻓﺎﻟﺤﻜﻢ ﻓﻲ ﺍﻟﺠﻤﻴﻊ ﻭﺍﺣﺪ .ﻭﻫﻞ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ﻟﻠﺠﻤﻴﻊ ،ﺃﻭ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ﻛﺎﻣﻞ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ
ﺍﻟﻤﻘﺬﻭﻓﺎﺕ؟
ﻋﻨﺪﻧﺎ ﺃﻧﻬﻢ ﺇﻥ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺘﻔﺮﻗﻴﻦ ،ﻛﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﺪ ﻛﺎﻣﻞ .ﻭﺇﻥ
ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺠﺘﻤﻌﻴﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﻟﺠﻤﻴﻌﻬﻢ ﺣﺪ ﻭﺍﺣﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻋﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﺣﺪ ﻛﺎﻣﻞ ،ﻭﻫﻮ ﺍﻷﺻﺢ.
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻳﺠﺐ ﻟﺠﻤﻴﻌﻬﻢ ﺣﺪ ﻭﺍﺣﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٣ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻦ ﺍﻟﺮﺍﻣﻴﻦ ﻭﺍﻟﻤﺤﺼﻨﺎﺕ ،ﻓﺄﻭﺟﺐ ﺍﻟﺤﺪ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ .ﻓﻤﻦ ﺍﺩﻋﻰ
ﺗﺪﺍﺧﻠﻪ ،ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
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) (١ﺍﻷﻡ ،٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣٠ :١٧
) (٢ﺍﻟﻨﻮﺭ.٤ :
) (٣ﺍﻷﻡ ،٢٩٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣١ :١٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٤ :١٠ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٦٠ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ٢٠٩ :٧ﺣﺪﻳﺚ ،٣ - ١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٨ :٤ﺣﺪﻳﺚ ،١٢٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٦٨ :١٠
ﺣﺪﻳﺚ ٢٥٤ﻭ ،٢٥٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٢٧ :٤ﺣﺪﻳﺚ .٨٤٨
) (٥ﺍﻟﻨﻮﺭ.٤ :
)(٣٩
ﻓﺄﻣﺎ ﺇﺫﺍ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺠﺘﻤﻌﻴﻦ ،ﻓﺈﻧﺎ ﺃﻭﺟﺒﻨﺎ ﻋﻠﻴﻪ ﺣﺪﺍ ﻭﺍﺣﺪﺍ ﻹﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :٥١ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺣﺎﻣﻞ ،،ﻓﻠﻪ ﺃﻥ ﻳﻼﻋﻨﻬﺎ ﻭﻳﻨﻔﻲ ﻧﺴﺐ
ﺍﻟﻮﻟﺪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺟﺎﻣﻌﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻱ ﻗﺬﻓﻬﺎ ﻓﻴﻪ ﺑﺎﻟﺰﻧﺎ ﺃﻭ ﻟﻢ ﻳﺠﺎﻣﻌﻬﺎ ،ﻭﺳﻮﺍﺀ
ﺟﺎﻣﻌﻬﺎ ﻗﺒﻞ ﺍﻟﻘﺬﻑ ﺃﻭ ﺑﻌﺪﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ) (١ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ
ﻭﻋﻄﺎﺀ ).(٢
ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﺇﻟﻰ ﺃﻧﻪ ﺇﻥ ﺃﺿﺎﻑ ﺍﻟﺰﻧﺎ ﺇﻟﻰ ﻃﻬﺮ ﻟﻢ ﻳﺠﺎﻣﻌﻬﺎ ﻓﻴﻪ ،ﻛﺎﻥ ﻟﻪ ﺃﻥ
ﻳﻼﻋﻦ ﻭﻳﻨﻔﻲ ﺍﻟﻨﺴﺐ .ﻭﺇﻥ ﺃﺿﺎﻓﻪ ﺇﻟﻰ ﻃﻬﺮ ﺟﺎﻣﻌﻬﺎ ﻓﻴﻪ ،ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ
ﻟﻨﻔﻲ ﺍﻟﻨﺴﺐ ،ﻟﻜﻦ ﻳﻼﻋﻦ ﻹﺳﻘﺎﻁ ﺍﻟﺤﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ " ) (٤ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٥٢ﺇﺫﺍ ﻗﺬﻑ ﺃﺟﻨﺒﻴﺎ ،ﺃﻭ ﺃﺟﻨﺒﻴﺔ ،ﺃﻭ ﺯﻭﺟﺔ ﻭﻛﺎﻥ ﺍﻟﻤﻘﺬﻭﻑ ﻣﺤﺼﻨﺎ،
ﻓﻠﺰﻣﻪ ﺍﻟﺤﺪ ،ﻓﻘﺒﻞ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﺒﺖ ﺃﻥ ﺯﻧﺎ ﺍﻟﻤﻘﺬﻭﻑ ،ﺇﻣﺎ ﺑﺒﻴﻨﺔ ﺃﻭ ﺑﺈﻗﺮﺍﺭﻩ،
ﻓﺈﻥ ﺍﻟﺤﺪ ﻻ ﻳﺴﻘﻂ ﻋﻦ ﺍﻟﻘﺎﺫﻑ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ ،ﻭﺃﺑﻮ ﺛﻮﺭ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﺴﻘﻂ ﺍﻟﺤﺪ ﻋﻦ
ﺍﻟﻘﺎﺫﻑ ،ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻘﺬﻭﻑ ﺣﺪ ﺍﻟﺰﻧﺎ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺛﺒﺖ ﻭﺟﻮﺏ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﺑﺎﻹﺟﻤﺎﻉ ،ﻭﺇﺳﻘﺎﻃﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﻷﺑﻲ ﺣﻨﻴﻔﺔ ﻗﻮﻝ ﺁﺧﺮ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ١٧ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻼﺣﻆ.
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢١٤ :
) (٣ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٧ :٢٠ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩٤ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٥٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٧ :١٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٧ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .٦٦ :٢
) (٤ﺍﻟﻨﻮﺭ.٦ :
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٥٦ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٥ - ٢١٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١٤ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ
.١٦٥ :٦
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٥ - ٢١٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١٤ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٥٦ :٢٠
)(٤٠
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (١ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﻮﺟﻮﺩ
ﺍﻹﺣﺼﺎﻥ ﺣﺎﻝ ﺍﻟﻘﺬﻑ ،ﻭﻗﺪ ﻭﺟﺪ ﺫﻟﻚ ،ﻭﻣﺎ ﺗﺠﺪﺩ ﻣﻦ ﺍﻟﺰﻧﺎ ﻳﺮﻓﻊ ﺍﻹﺣﺼﺎﻥ
ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺣﺎﻝ ﺍﻟﻘﺬﻑ ،ﻓﻠﻢ ﻳﺴﻘﻂ ﺑﻪ ﺍﻟﺤﺪ.
ﻣﺴﺄﻟﺔ :٥٣ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺑﺎﻟﺰﻧﺎ ﻭﻟﻢ ﻳﻼﻋﻦ ﻓﺤﺪ ﺛﻢ ﻗﺬﻓﻬﺎ ﺛﺎﻧﻴﺎ ﺑﺬﻟﻚ
ﺍﻟﺰﻧﺎ ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﺎﻧﻴﺎ .ﻭﺇﻥ ﻗﺬﻓﻬﺎ ﻭﻻﻋﻨﻬﺎ ﺛﻢ ﻋﺎﺩ ﻭﻗﺬﻓﻬﺎ ﺛﺎﻧﻴﺎ ﺑﺬﻟﻚ
ﺍﻟﺰﻧﺎ ﻓﻼ ﺣﺪ ﻋﻠﻴﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ) ،(٢ﻷﻧﻪ ﻓﻲ ﺍﻷﻭﻝ ﻣﺤﻜﻮﻡ ﺑﻜﺬﺑﻪ،
ﻭﻓﻲ ﺍﻟﺜﺎﻧﻲ ﻣﺤﻜﻮﻡ ﺑﺼﺪﻗﻪ .ﻭﺍﻟﻘﺬﻑ ﻳﻜﻮﻥ ﺑﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٣ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺃﻥ
ﻳﻜﻮﻥ ﻗﺪ ﺣﺪ ﺃﻭ ﻟﻢ ﻳﺤﺪ .ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ﺗﺪﻝ ﻋﻠﻴﻪ ).(٤
ﻣﺴﺄﻟﺔ :٥٤ﺇﺫﺍ ﻗﺬﻓﻬﺎ ﻭﻻﻋﻨﻬﺎ ،ﻓﺎﻣﺘﻨﻌﺖ ﻣﻦ ﺍﻟﻠﻌﺎﻥ ﻓﺤﺪﺕ ،ﺛﻢ ﻗﺬﻓﻬﺎ
ﺃﺟﻨﺒﻲ ﺑﺬﻟﻚ ﺍﻟﺰﻧﺎ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﺮﻳﺞ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٧ﻭﻫﺬﺍ ﻣﺎ ﺭﻣﻰ ﻣﺤﺼﻨﺔ،
ﻷﻥ ﺍﻟﻠﻌﺎﻥ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻬﺎ ﻳﺴﻘﻂ ﺣﺼﺎﻧﺘﻬﺎ.
ﻣﺴﺄﻟﺔ :٥٥ﻻ ﺧﻼﻑ ﺃﻥ ﺍﻟﻜﻔﺎﻟﺔ ﻓﻲ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ﻻ ﺗﺼﺢ -ﻣﺜﻞ :ﺣﺪ ﺍﻟﺰﻧﺎ،
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) (١ﺍﻟﻨﻮﺭ.٤ :
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٣٩٧ :١٧ﻭﺍﻟﻮﺟﻴﺰ .٨٩ :٢
) (٣ﺍﻟﻨﻮﺭ.٤ :
) (٤ﺍﻧﻈﺮ ﺍﻟﺘﻬﺬﻳﺐ ١٩٦ :٨ﺣﺪﻳﺚ ٦٨٨ﻭ ،٦٩٠ﻭﻟﻜﺎﻓﻲ ٢١٢ :٧ﺣﺪﻳﺚ ١٠ﻭ ١١ﻭﻓﻴﻬﻤﺎ ﺗﻮﺿﻴﺢ
ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻓﻼﺣﻆ.
) (٥ﺍﻟﻤﺠﻤﻮﻉ ٣٩٨ - ٣٩٧ :١٧ﻭ .٤٥٨
) (٦ﺍﻟﻤﺠﻤﻮﻉ .٤٥٨ :١٧
) (٧ﺍﻟﻨﻮﺭ.٤ :
)(٤١
ﻭﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﻗﻄﻊ ﺍﻟﺴﺮﻕ -ﻭﻛﻔﺎﻟﺔ ﻣﻦ ﻋﻠﻴﻪ ﻣﺎﻝ ﺗﺼﺢ ﻋﻨﺪﻧﺎ .ﻭﻛﻔﺎﻟﺔ ﻣﻦ
ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻘﺬﻑ ﻻ ﺗﺼﺢ .ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﻮﻻﻥ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﻛﻔﺎﻟﺔ ﻣﻦ ﻋﻠﻴﻪ ﺣﺪ ﻻ ﺗﺼﺢ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ،ﻭﻻ
ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﺃﻥ ﻛﻔﺎﻟﺔ ﻣﻦ ﻋﻠﻴﻪ ﻣﺎﻝ ﺗﺼﺢ ،ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ.
ﻣﺴﺄﻟﺔ :٥٦ﺇﺫﺍ ﻗﺎﻝ :ﺯﻧﺖ ﻳﺪﻙ ﺃﻭ ﺭﺟﻠﻚ ،ﻻ ﻳﻜﻮﻥ ﻗﺬﻓﺎ ﺻﺮﻳﺤﺎ ﻭﺑﻪ
ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ .ﻭﺃﺻﺢ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻧﻘﻠﻪ ﺍﻟﻤﺰﻧﻲ ﺃﻧﻪ ﺻﺮﻳﺢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺬﻑ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ،ﻭﻻ ﺩﻟﻴﻞ ﻓﻴﻪ .ﻋﻠﻰ ﺃﻥ
ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺻﺮﻳﺤﺔ ﻓﻲ ﺍﻟﻘﺬﻑ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٥٧ﺇﺫﺍ ﻗﺎﻝ :ﺯﻧﻰ ﺑﺪﻧﻚ .ﻛﺎﻥ ﺻﺮﻳﺤﺎ ﻓﻲ ﺍﻟﻘﺬﻑ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻟﻤﺰﻧﻲ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ) .(٤ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻻ
ﻳﻜﻮﻥ ﻗﺬﻓﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺻﺮﺡ ﺑﺎﻟﺰﻧﺎ ﻭﺃﺿﺎﻓﻪ ﺇﻟﻰ ﺑﺪﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﺟﻤﻠﺘﻪ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ
ﻗﺬﻓﺎ.
ﻣﺴﺄﻟﺔ :٥٨ﻛﻨﺎﻳﺎﺕ ﺍﻟﻘﺬﻑ -ﻣﺜﻞ ﻗﻮﻟﻪ :ﻳﺎ ﺣﻼﻝ ﺑﻦ ﺍﻟﺤﻼﻝ ،ﺃﻭ ﻣﺎ ﺃﻣﻲ
ﺯﺍﻧﻴﺔ ،ﺃﻭ ﻟﺴﺖ ﺑﺰﺍﻥ -ﻻ ﺗﻜﻮﻥ ﻗﺬﻓﺎ ﻟﻈﺎﻫﺮﻫﺎ ،ﺇﻻ ﺃﻥ ﻳﻨﻮﻱ ﺑﺬﻟﻚ ﺍﻟﻘﺬﻑ ،ﺳﻮﺍﺀ
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٧٣ :١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠٣ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢ - ٤١ :١٤ﻭﺍﻟﻮﺟﻴﺰ ،١٨٤ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٧ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮﺓ- ٩٩ :
.١٠٠
) (٢ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٠ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٨ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٦ :٤
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧ :٨
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٥٨ :٢٠
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٥٨ :٢٠
) (٥ﺍﻟﻤﺠﻤﻮﻉ .٥٨ :٢٠
)(٤٢
ﻛﺎﻥ ﺫﻟﻚ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ﺃﻭ ﺣﺎﻝ ﺍﻟﺮﺿﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺜﻮﺭﻱ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺣﺎﻝ ﺍﻟﺮﺿﺎ ﻟﻢ ﻳﻜﻦ ﻗﺬﻓﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﺎﻝ
ﺍﻟﻐﻀﺐ ﻛﺎﻥ ﻗﺬﻓﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﺛﺒﺎﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺬﻑ ﻭﻛﻨﺎﻳﺎﺗﻪ ﻭﻣﺎ ﻳﻜﻮﻥ
ﺑﻪ ﻗﺎﺫﻓﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻥ ﺍﻣﺮﺃﺗﻲ ﻻ
ﺗﻜﻒ ﻳﺪ ﻻﻣﺲ ،ﻓﻘﺎﻝ :ﻃﻠﻘﻬﺎ ،ﻓﻘﺎﻝ :ﺇﻧﻲ ﺃﺣﺒﻬﺎ ،ﻓﻘﺎﻝ :ﺃﻣﺴﻜﻬﺎ ) (٣ﻓﻮﺟﻪ
ﺍﻟﺪﻻﻟﺔ ﺃﻧﻪ ﻋﺮﺽ ﺑﺰﻭﺟﺘﻪ ،ﻭﻧﺴﺒﻬﺎ ﺇﻟﻰ ﺍﻟﻔﺠﻮﺭ ،ﻭﺃﻧﻬﺎ ﻻ ﺗﺮﺩ ﻣﻦ ﻳﻄﻠﺐ ﺍﻟﻔﺠﻮﺭ،
ﻓﻠﻢ ﻳﺠﻌﻠﻪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﺫﻓﺎ.
ﻣﺴﺄﻟﺔ :٥٩ﺇﺫﺍ ﺷﻬﺪ ﺍﻟﺰﻭﺝ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺘﻘﺪﻡ ﻣﻨﻪ ﺍﻟﻘﺬﻑ ﻣﻊ ﺛﻼﺛﺔ
ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ ،ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ ،ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺪ ،ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻦ
ﺃﺣﺎﺩﻳﺚ ﺃﺻﺤﺎﺑﻨﺎ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
ﻭﻗﺪ ﺭﻭﻱ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻳﺤﺪﻭﻥ ﻭﻳﻼﻋﻦ ﺍﻟﺰﻭﺝ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺝ ،ﻭﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﺮ ﻫﻞ ﻳﺤﺪﻭﻥ ﺃﻡ ﻻ؟
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) (١ﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٤٢ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٦٩ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٦ :٢٠
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٢٥ :١٠
) (٢ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٣ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٦٦ :٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٥٥ :٧ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﻟﻔﻈﻴﻬﻤﺎ.
) (٤ﺍﻟﻜﺎﻓﻲ ١٨٣ :٧ﺣﺪﻳﺚ ،٢ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢ :١٠ﺣﺪﻳﺚ .٤ - ١
) (٥ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٦١ :١١ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٤ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،١٦ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٨٩ :١٢
) (٦ﺍﻟﺘﻬﺬﻳﺐ ٧٩ :١٠ﺣﺪﻳﺚ ،٣٠٦ﻭﺍﻧﻈﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٦١ :١١
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٨٩ :١٢
)(٤٣
ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(١
ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﻓﻘﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ،ﻭﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻭﺫﻛﺮ
ﺃﻧﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ) ،(٢ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ :ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺸﻬﻮﺩ ،ﺇﻥ ﻗﻠﻨﺎ ﻳﺠﺐ
ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ﻭﺟﺐ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻗﻠﻨﺎ ﻻ ﺣﺪ ﻋﻠﻴﻬﻢ ﻓﻼ ﺣﺪ ﻋﻠﻴﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﺃﺻﺤﺎﺑﻨﺎ ) (٤ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " ﻭﺍﻟﻼﺗﻲ ﻳﺄﺗﻴﻦ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻦ ﻧﺴﺎﺋﻜﻢ ﻓﺎﺳﺘﺸﻬﺪﻭﺍ ﻋﻠﻴﻬﻦ
ﺃﺭﺑﻌﺔ ﻣﻨﻜﻢ " ) (٥ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ،ﺃﻭ ﻻ ﻳﻜﻮﻥ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪﺍﺀ ﺇﻻ
ﺃﻧﻔﺴﻬﻢ " ) (٦ﻭﻫﺬﺍ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﺸﻬﺪﺍﺀ.
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﺎﺟﻠﺪﻭﻫﻢ
ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٧ﻭﻫﺬﺍ ﻗﺪ ﺃﺗﻰ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ.
ﻣﺴﺄﻟﺔ :٦٠ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻣﻦ ﻧﺴﺐ ﺣﻤﻞ ﺑﺰﻭﺟﺘﻪ ،ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻼﻋﻦ ﻓﻲ ﺍﻟﺤﺎﻝ
ﻗﺒﻞ ﺍﻟﻮﺿﻊ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ) .(٨ﻭﺍﻟﺜﺎﻧﻲ - :ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٤ :ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٩٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٦١ :١١ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٤ :٧
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٥٤ - ٢٥٣ :٢٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٢٥٣ :٢٠
) (٣ﺍﻟﻤﺠﻤﻮﻉ .٢٥٤ :٢٠
) (٤ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٥ﺍﻟﻨﺴﺎﺀ.١٥ :
) (٦ﺍﻟﻨﻮﺭ.٦ :
) (٧ﺍﻟﻨﻮﺭ.٤ :
) (٨ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨١ - ٣٨٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٥٤ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ .٢٠ :٣
)(٤٤
ﺇﺳﺤﺎﻕ -ﺃﻧﻪ ﻻ ﻳﻼﻋﻦ ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﺿﻊ .ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺍﻵﻳﺔ ) (٣ﺃﻳﻀﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻟﻢ
ﻳﺴﺘﺜﻦ ﻓﻴﻬﺎ ﺍﻟﺤﺎﻣﻞ ،ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٦١ﺇﺫﺍ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ،ﺛﻢ ﺍﺩﻋﻰ ﺃﻧﻬﺎ ﺃﻗﺮﺕ ﺑﺎﻟﺰﻧﺎ ،ﻭﺃﻗﺎﻡ ﺷﺎﻫﺪﻳﻦ
ﻋﻠﻰ ﺇﻗﺮﺍﺭﻫﺎ ،ﻟﻢ ﻳﺜﺒﺖ ﺇﻗﺮﺍﺭﻫﺎ ﺇﻻ ﺑﺄﺭﺑﻌﺔ ﺷﻬﻮﺩ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ - :ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ -ﺃﻧﻪ ﻳﺜﺒﺖ ﺑﺸﺎﻫﺪﻳﻦ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ،ﻭﻣﺎ ﺫﻛﺮﻭﻩ ﻟﻴﺲ ﻋﻠﻴﻪ
ﺩﻟﻴﻞ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻼ ﻳﺠﻮﺯ ﺇﻳﺠﺎﺏ ﺍﻟﺰﻧﺎ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٦٢ﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﺓ ،ﻭﺍﺩﻋﻰ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺃﻣﺔ ﺃﻭ ﻣﺸﺮﻛﺔ ﺣﺎﻝ
ﺍﻟﻘﺬﻑ .ﻭﻗﺎﻟﺖ :ﻣﺎ ﻛﻨﺖ ﻗﻂ ﺇﻻ ﻣﺴﻠﻤﺔ ﺣﺮﺓ ،ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ).(٥
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،٤٥ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٢ :٢٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٠ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٣
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٠ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٤٩١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٥٤ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١١٦ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١١٧ :٣
) (٢ﺍﻟﻜﺎﻓﻲ ١٦٥ :٦ﺣﺪﻳﺚ ،١٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٣٧ :٤ﺣﺪﻳﺚ ،٧٥٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٠ :٨
ﺣﺪﻳﺚ ٦٦٠ﻭ ،٦٦١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٥ :٣ﺣﺪﻳﺚ .١٣٤٠ - ١٣٣٩
) (٣ﺍﻟﻨﻮﺭ.٤ :
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢١٥ :
) (٥ﺍﻷﻡ ،٢٩٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٦٩ :٢٠
)(٤٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺍﻟﺪﺍﺭ ﺗﺠﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ،ﻭﺍﻟﻌﺒﻴﺪ
ﻭﺍﻷﺣﺮﺍﺭ ،ﻓﻼ ﻇﺎﻫﺮ ﻳﺤﻜﻢ ﺑﻪ ،ﻭﻻ ﻳﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻣﺔ ﺇﻻ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ .ﻭﻟﻮ
ﻗﻠﻨﺎ :ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻭﺍﻷﺻﻞ ﺍﻹﺳﻼﻡ ،ﻭﺣﻜﻤﻨﺎ ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻣﻊ
ﻳﻤﻴﻨﻬﺎ ﻟﻜﺎﻥ ﻗﻮﻳﺎ.
ﻣﺴﺄﻟﺔ :٦٣ﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﺓ ﻓﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﺤﺪ ،ﻓﻘﺎﻝ :ﻟﻲ ﺑﻴﻨﺔ ﻏﺎﺋﺒﺔ ،ﺇﻣﻬﻠﻮﻧﻲ
ﺣﺘﻰ ﺗﺤﻀﺮ .ﻻ ﻳﻤﻬﻞ ﻓﻴﻪ ،ﻭﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺆﺟﻞ ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﻴﻦ ).(١
ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ :ﻳﺆﺟﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﺤﺪ ﻗﺪ ﻭﺟﺐ ﻟﻬﺎ ،ﻭﻭﺟﻮﺏ ﺍﻟﺘﺄﺟﻴﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﺣﻀﺮ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ،ﻭﻗﺎﻟﻮﺍ :ﺍﻵﻥ ﻳﺠﺊ
ﺍﻟﺒﺎﻗﻮﻥ ﻟﻢ ﻳﻤﻬﻠﻮﺍ ،ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ) ،(٣ﻗﺎﻟﻮﺍ :ﻷﻧﻪ ﻟﻴﺲ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﺗﺄﺧﻴﺮ.
ﻣﺴﺄﻟﺔ :٦٤ﻻ ﻳﺜﺒﺖ ﺣﺪ ﺍﻟﻘﺬﻑ ﺑﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ،ﻭﻻ ﺑﻜﺘﺎﺏ ﻗﺎﺽ
ﺇﻟﻰ ﻗﺎﺽ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺜﺒﺖ ﺑﻬﻤﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻘﺒﻞ ﻓﻲ ﺷﺊ ﻣﻦ
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) (١ﺍﻷﻡ ،٢٩٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢١٥ :
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٥ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٥٥ :٢٠
) (٣ﺍﻟﻜﺎﻓﻲ ٢١٠ :٧ﺣﺪﻳﺚ ،٤ - ١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٤ :٤ﺣﺪﻳﺚ ،٥٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٩ :١٠
ﺣﺪﻳﺚ ١٨٥ﻭ ٥١ :١٠ﺣﺪﻳﺚ .١٩٠
) (٤ﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٨١ :٦ﻭﺍﻟﻠﺒﺎﺏ ،١٩٥ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٢١١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،٢٠٢ :٢
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٧٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٧٤ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٨ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٢
.١٠٣
) (٥ﺍﻷﻡ ،٥١ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٣١١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٦١١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٣ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ
:٢٠
،٢٦٧ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٨١ :٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٢١١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .٢٠٢ :٢
)(٤٦
ﺍﻟﺤﺪﻭﺩ .ﻭﺃﻣﺎ ﻛﺘﺎﺏ ﻗﺎﺽ ﺇﻟﻰ ﻗﺎﺽ ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻷﺣﻜﺎﻡ
ﻋﻨﺪﻧﺎ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻹﺛﺒﺎﺕ ﺑﻬﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﻉ ،ﻭﻻ ﺷﺮﻉ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٦٥ﺍﻟﺘﻮﻛﻴﻞ ﻓﻲ ﺍﺳﺘﻴﻔﺎﺀ ﺣﺪﻭﺩ ﺍﻵﺩﻣﻴﻴﻦ ﻣﻊ ﺣﻀﻮﺭ ﻣﻦ ﻟﻪ ﺍﻟﺤﺪ ﻳﺠﻮﺯ
ﺑﻼ ﺧﻼﻑ .ﻓﺄﻣﺎ ﻣﻊ ﻏﻴﺒﺘﻪ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺃﻳﻀﺎ ﻋﻨﺪﻧﺎ.
ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺙ ﻃﺮﻕ:
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﺇﺣﺪﺍﻫﻤﺎ :ﻳﺠﻮﺯ ،ﻭﺍﻵﺧﺮ :ﻻ ﻳﺠﻮﺯ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻮﻛﻴﻞ ﻗﻮﻻ ﻭﺍﺣﺪﺍ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺫﻟﻚ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٦٦ﺇﺫﺍ ﻭﻟﺪ ﻟﻪ ﻭﻟﺪ ﻭﻫﻨﺊ ﺑﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻤﻬﻨﺊ :ﺑﺎﺭﻙ ﺍﻟﻠﻪ ﻟﻚ ﻓﻲ
ﻣﻮﻟﻮﺩﻙ ،ﺟﻌﻠﻪ ﺍﻟﻠﻪ ﺧﻠﻔﺎ ﻟﻚ .ﻓﻘﺎﻝ :ﺁﻣﻴﻦ ،ﺃﻭ ﺃﺟﺎﺏ ﺍﻟﻠﻪ ﺩﻋﺎﺀﻙ ﻓﺈﻧﻪ ﻳﻜﻮﻥ
ﺫﻟﻚ ﺇﻗﺮﺍﺭﺍ ﻳﺒﻄﻞ ﺑﻪ ﺍﻟﻨﻔﻲ .ﻭﺇﻥ ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﻮﺍﺏ ﺑﺎﺭﻙ ﺍﻟﻠﻪ ﻋﻠﻴﻚ ،ﺃﻭ ﺃﺣﺴﻦ ﺍﻟﻠﻪ
ﺟﺰﺍﻙ ﻟﻢ ﻳﺒﻄﻞ ﺍﻟﻨﻔﻲ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ) ،(٢ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻯ ﻋﻨﺪﻱ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺒﻄﻞ ﻓﻴﻬﻤﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺫﻟﻚ ﻣﺤﺘﻤﻞ ﻟﻠﺮﺿﺎ ﺑﺎﻟﻮﻟﺪ ،ﻭﻳﺤﺘﻤﻞ ﺍﻟﻤﻘﺎﺑﻠﺔ ﻭﺍﻟﻤﻜﺎﻓﺎﺓ ﻟﻠﺪﻋﺎﺀ
ﺑﺎﻟﺪﻋﺎﺀ ﻣﻦ ﻏﻴﺮ ﺭﺿﺎ ﺑﺎﻟﻮﻟﺪ ،ﻭﻳﺨﺎﻟﻒ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ،ﻷﻥ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻬﺎ ﻛﺎﻥ
ﻟﻠﻮﻟﺪ ،ﻓﺄﺟﺎﺑﺘﻪ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﺑﻪ ﺭﺿﺎ ﺑﺎﻟﻮﻟﺪ .ﻭﻫﺎﻫﻨﺎ ﻳﻜﻮﻥ ﺍﻗﺘﺪﺍﺀ ﺑﻘﻮﻟﻪ " :ﻭﺇﺫﺍ
ﺣﻴﻴﺘﻢ ﺑﺘﺤﻴﺔ ﻓﺤﻴﻮﺍ ﺑﺄﺣﺴﻦ ﻣﻨﻬﺎ " ) (٤ﺍﻵﻳﺔ.
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) (١ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :١٤ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٥
٢٠٧
،٢٠٨ -ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٨ :٥
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٤٢٠ - ٤١٩ :١٧
) (٣ﺍﻟﻤﺠﻤﻮﻉ .٤٢٠ :١٧
) (٤ﺍﻟﻨﺴﺎﺀ.٨٦ :
)(٤٧
ﻣﺴﺄﻟﺔ :٦٧ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﺍﻷﻣﺔ ﻻ ﺗﺼﻴﺮ ﻓﺮﺍﺷﺎ
ﺑﺎﻟﻮﻁﺀ ،ﻭﻻ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ ﺇﻟﺰﺍﻣﺎ ،ﺑﻞ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﺇﻥ ﺷﺎﺀ ﺃﻗﺮ ﺑﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﺸﺄ ﻟﻢ
ﻳﻘﺮ ﺑﻪ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻭﻃﺄﻫﺎ ﺛﻢ ﺟﺎﺀﺕ ﺑﻌﺪ ﺫﻟﻚ ﺑﻮﻟﺪ ﻟﻮﻗﺖ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ
ﻣﻨﻪ ،ﺑﺄﻥ ﻳﻤﻀﻲ ﻋﻠﻴﻪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻓﺼﺎﻋﺪﺍ ﺃﻟﺰﻣﻪ ﺍﻟﻮﻟﺪ ،ﻓﺈﻧﻬﺎ ﺗﺼﻴﺮ ﻓﺎﺭﺷﺎ ﺑﺎﻟﻮﻁﺀ.
ﻟﻜﻦ ﻣﺘﻰ ﻣﺎ ﻣﻠﻚ ﺍﻟﺮﺟﻞ ﺃﻣﺔ ﻭﻭﻃﺄﻫﺎ ﺳﻨﻴﻦ ﺛﻢ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻤﻠﻮﻛﺎ ﻟﻪ
ﻻ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ﻣﻨﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻘﺮ ﺑﺎﻟﻮﻟﺪ ،ﻓﻴﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﻣﻨﻲ ،ﻓﺤﻴﻨﺌﺬ ﻳﺼﻴﺮ
ﻭﻟﺪﻩ ﺑﺎﻋﺘﺮﺍﻓﻪ .ﻓﺈﺫﺍ ﺍﻋﺘﺮﻑ ﺑﺎﻟﻮﻟﺪ ﻭﻟﺤﻘﻪ ﻧﺴﺒﺔ ﺻﺎﺭﺕ ﺍﻷﻣﺔ ﻓﺮﺍﺷﺎ ﻟﻪ ،ﻓﺈﺫﺍ ﺃﺗﺖ
ﺑﻌﺪ ﺫﻟﻚ ﺑﻮﻟﺪ ﻟﺤﻘﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻨﺴﺐ ،ﻭﻓﻘﺪ
ﺍﻟﻔﺮﺍﺵ ﻭﺇﺛﺒﺎﺕ ﺫﻟﻚ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٦٨ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻤﺤﺼﻠﻴﻦ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ ﺍﻟﻠﻌﺎﻥ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺃﻣﺘﻪ،
ﻭﻻ ﻳﻨﻔﻰ ﻭﻟﺪﻫﺎ ﺑﺎﻟﻠﻌﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ،
ﻭﻏﻴﺮﻫﻢ ).(٤
ﻭﺣﻜﻰ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ -ﻳﻌﻨﻲ ﺍﻟﺸﺎﻓﻌﻲ -ﺃﻧﻪ ﺭﺃﻯ ﻧﻔﻲ ﻭﻟﺪ
ﺍﻷﻣﺔ ﺑﺎﻟﻠﻌﺎﻥ ) .(٥ﻭﺟﻌﻞ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻫﺬﺍ ﻗﻮﻻ ﺁﺧﺮ ﻟﻪ ،ﻭﺩﻓﻊ ﺃﺻﺤﺎﺑﻪ ﻫﺬﻩ
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) (١ﺍﻧﻈﺮﻫﺎ ﻓﻲ ﺍﻟﻜﺎﻓﻲ ٢٦٢ :٧ﺣﺪﻳﺚ ،١١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٨ :٤ﺣﺪﻳﺚ ،١٢٢ﻭﺍﻟﺘﻬﺬﻳﺐ
٨٣ :١٠ﺣﺪﻳﺚ .٣٢٩
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٣ :٩
) (٣ﺍﻟﻜﺎﻓﻲ ٢٦٢ :٧ﺣﺪﻳﺚ ،١١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٣٨ :٤ﺣﺪﻳﺚ ،١٢٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٨٣ :١٠
ﺣﺪﻳﺚ .٣٢٩
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٧ :٩ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٨٠ :٢
) (٥ﺍﻟﻤﺠﻤﻮﻉ .٤٣٠ - ٤٢٩ :١٧
)(٤٨
ﺍﻟﺤﻜﺎﻳﺔ ،ﻭﻗﺎﻟﻮﺍ :ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ،ﺑﻞ ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻳﻨﺘﻔﻲ ﻣﻦ ﻭﻟﺪﻫﺎ ﺑﺎﺩﻋﺎﺀ
ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪﺍﺀ " )(٣
ﺍﻵﻳﺔ ،ﻓﺄﺛﺒﺖ ﺍﻟﻠﻌﺎﻥ ﺑﻴﻦ ﺍﻷﺯﻭﺍﺝ ﺩﻭﻥ ﺍﻟﻤﻤﺎﻟﻴﻚ ،ﻓﻤﻦ ﺃﺛﺒﺖ ﺑﻴﻨﻬﻢ ﻟﻌﺎﻧﺎ ﻓﻘﺪ
ﺧﺎﻟﻒ ﺍﻟﻨﺺ.
ﻣﺴﺄﻟﺔ :٦٩ﻻ ﻳﺜﺒﺖ ﺍﻟﻠﻌﺎﻥ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ،ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﺇﻻ ﺃﻧﻪ ﺇﻥ ﺣﺼﻞ ﻫﻨﺎﻙ ﺇﻣﻜﺎﻥ ﻭﻁﺀ
ﻭﺗﻤﻜﻴﻦ ﻣﻨﻪ ﻳﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻠﻌﺎﻥ.
ﻣﺴﺄﻟﺔ :٧٠ﻳﻌﺘﺒﺮ ﻓﻲ ﺑﺎﺏ ﻟﺤﻮﻕ ﺍﻷﻭﻻﺩ ﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ ،ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﺘﻤﻜﻴﻦ
ﻓﻘﻂ ﻭﻗﺪﺭﺗﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻤﻌﺘﺒﺮ ﻗﺪﺭﺗﻪ ﻭﺗﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﻮﻁﺀ ﺩﻭﻥ ﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ.
ﻭﻋﻠﻰ ﻫﺬﺍ ﺣﻜﻰ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻨﻪ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﻓﻲ ﺍﻟﻘﺪﻳﻢ:
ﺇﺣﺪﺍﻫﻤﺎ :ﺇﺫﺍ ﻧﻜﺢ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﺑﺤﻀﺮﺓ ﺍﻟﻘﺎﺿﻲ ﻓﻄﻠﻘﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﺛﻼﺛﺎ ،ﺛﻢ
ﺃﺗﺖ ﺑﻮﻟﺪ ﻣﻦ ﺣﻴﻦ ﺍﻟﻌﻘﺪ ﻟﺴﺘﺔ ﺃﺷﻬﺮ ﻓﺈﻥ ﺍﻟﻮﻟﺪ ﻳﻠﺤﻘﻪ ،ﻭﻻ ﻳﻤﻜﻨﻪ ﻧﻔﻴﻪ ﺑﺎﻟﻠﻌﺎﻥ.
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻗﺎﻝ ﻟﻮ ﺗﺰﻭﺝ ﺍﻟﻤﺸﺮﻗﻲ ﺑﻤﻐﺮﺑﻴﺔ ،ﺛﻢ ﺃﺗﺖ ﺑﻮﻟﺪ ﻣﻦ ﺣﻴﻦ ﺍﻟﻌﻘﺪ ﻟﺴﺘﺔ
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) (١ﺍﻟﻤﺠﻤﻮﻉ .٤٣٠ :١٧
) (٢ﺍﻟﺘﻬﺬﻳﺐ ٤٧٦ :٧ﺣﺪﻳﺚ ١٩١٢ﻭ ١٨٩ :٨ﺣﺪﻳﺚ ،٦٥٨ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧٤ :٣ﺣﺪﻳﺚ .١٣٣٧
) (٣ﺍﻟﻨﻮﺭ.٦ :
) (٤ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٤٦ :٣ :ﺣﺪﻳﺚ ،١٦٦٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٥ :٨ﺣﺪﻳﺚ ٦٤٦ﻭ ١٩٢ :٨
ﺣﺪﻳﺚ ،٦٧١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٧١ :٣ﺣﺪﻳﺚ .١٣٢٤
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٤٠٣ :١٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٢٨ :٢
)(٤٩
ﺃﺷﻬﺮ ،ﻓﺈﻧﻪ ﻳﻠﺤﻘﻪ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺣﺎﺻﻼ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﻭﻃﺆﻫﺎ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺑﺤﺎﻝ.
ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺇﺫﺍ ﺗﺰﻭﺝ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ،ﺛﻢ ﻏﺎﺏ ﻋﻨﻬﺎ ﻭﺍﻧﻘﻄﻊ ﺧﺒﺮﻩ ،ﻓﻘﻴﻞ ﻻﻣﺮﺃﺗﻪ:
ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ،ﻓﺎﻋﺘﺪﺕ ﻭﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ ،ﻭﺗﺰﻭﺟﺖ ﺑﺮﺟﻞ ﻓﺄﻭﻟﺪﻫﺎ ﺃﻭﻻﺩﺍ ،ﺛﻢ ﻋﺎﺩ
ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ .ﻗﺎﻝ ﻫﺆﻻﺀ :ﺍﻷﻭﻻﺩ ﻛﻠﻬﻢ ﻟﻸﻭﻝ ،ﻭﻻ ﺷﺊ ﻟﻠﺜﺎﻧﻲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻌﻠﻢ ﺣﺎﺻﻞ ﺑﺄﻥ ﺍﻟﻮﻟﺪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ،ﻓﻼ ﻳﺠﻮﺯ ﺇﻟﺤﺎﻗﻪ
ﺑﻪ .ﻭﻧﺤﻦ ﻧﻨﻔﻲ ﻋﻨﻪ ﺍﻟﻮﻟﺪ ﺑﻮﺟﻮﺩ ﺍﻟﻠﻌﺎﻥ ﻣﻦ ﺟﻬﺘﻪ ،ﻭﺇﻥ ﺟﻮﺯﻧﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﻟﻐﻠﺒﺔ
ﺍﻟﻈﻦ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ،ﻓﻤﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﻨﻪ ﺃﻭﻟﻰ.
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) (١ﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٦٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٢٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١١٧ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥ :١٠
ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٠٤ :١٧
)(٥٠
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺓ
)(٥١
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺓ
ﻣﺴﺄﻟﺔ :١ﺍﻷﻇﻬﺮ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺃﺻﺤﺎﺑﻨﺎ ،ﺃﻥ ﺍﻟﺘﻲ ﻟﻢ ﺗﺤﺾ ﻭﻣﺜﻠﻬﺎ ﻻ
ﺗﺤﻴﺾ ،ﻭﺍﻵﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻭﻣﺜﻠﻬﺎ ﻻ ﺗﺤﻴﺾ ،ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻃﻼﻕ ،ﻭﺇﻥ
ﻛﺎﻧﺖ ﻣﺪﺧﻮﻻ ﺑﻬﺎ ).(١
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻳﺠﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻌﺪﺓ ﺑﺎﻟﺸﻬﻮﺭ ) .(٢ﻭﺑﻪ
ﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺭﻭﺍﻳﺎﺕ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻼﺋﻲ ﻳﺌﺴﻦ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻣﻦ ﻧﺴﺎﺋﻜﻢ ﺇﻥ ﺍﺭﺗﺒﺘﻢ
ﻓﻌﺪﺗﻬﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ " ) (٥ﻓﺸﺮﻁ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﻌﺪﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻥ ﺍﺭﺗﺎﺑﺖ ،ﻭﺍﻟﺮﻳﺒﺔ
ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻓﻴﻤﻦ ﺗﺤﻴﺾ ﻣﺜﻠﻬﺎ ،ﻭﺃﻣﺎ ﻣﻦ ﻻ ﺗﺤﻴﺾ ﻣﺜﻠﻬﺎ ﻓﻼ ﺭﻳﺒﺔ ﻋﻠﻴﻬﺎ.
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) (١ﺍﻟﻜﺎﻓﻲ ،٨٤ :٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٣٣١ :٣ﻭﺍﻟﺘﻬﺬﻳﺐ .٦٧ :٨
) (٢ﺍﻷﻡ ٢١١ :٥ﻭ ،٢١٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤١ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،٩٤ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ٧٨ :٢ﻭ ،٧٩
ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،٨٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٥ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٣ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٧٠ :٩
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٧ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٢٦١ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٣٦ :١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٤٥٧ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٧٨ :٩ﻭ ،١٥٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
٢١٢ﻭ .٢٢٠
) (٣ﻣﻤﻦ ﻗﺎﻝ ﺑﻪ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ.١٤٦ :
) (٤ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺭﻗﻢ ) (١ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٥ﺍﻟﻄﻼﻕ.٤ :
)(٥٣
ﻣﺴﺄﻟﺔ :٢ﺍﻷﻗﺮﺍﺀ :ﻫﻲ ﺍﻷﻃﻬﺎﺭ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﺯﻳﺪ ﺑﻦ
ﺛﺎﺑﺖ ،ﻭﻋﺎﺋﺸﺔ ) ،(١ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ ) ،(٢ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ :ﺍﻟﺰﻫﺮﻱ،
ﻭﺭﺑﻴﻌﺔ ) .(٣ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺑﻮ ﺛﻮﺭ ،ﻭﻏﻴﺮﻫﻢ ).(٤
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺍﻷﻗﺮﺍﺀ ،ﻫﻲ ﺍﻟﺤﻴﺾ .ﺫﻫﺐ ﺇﻟﻴﻪ -ﻋﻠﻰ ﻣﺎ ﺭﻭﻭﻩ -ﻋﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﺑﻮ ﻣﻮﺳﻰ .ﻭﺑﻪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ:
ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﺒﻴﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻌﻨﺒﺮﻱ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﻫﻞ
ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﺑﻦ ﺷﺒﺮﻣﺔ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٥
ﻭﺣﻜﻲ ﻋﻦ ﺃﺣﻤﺪ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻷﻇﻬﺮ ﻋﻨﺪﻱ ﻗﻮﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻧﻬﺎ ﺍﻷﻃﻬﺎﺭ.
ﻭﺭﻭﻭﺍ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺃﺣﺴﻦ ﺃﻥ ﺃﻓﺘﻲ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺑﺸﺊ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ
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) (١ﺍﻷﻡ ،٢٠٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٢ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٩ :ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﺍﻟﻤﺒﺴﻮﻁ
:٦
،١٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٨ :٩ﺍﻟﻤﻮﻃﺄ ٥٧٧ :٢ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،٥٤
ﻭﺍﻻﻧﺼﺎﻑ ﻻﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ .٣٨
) (٢ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٣٠٦ :٢٠
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٨ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٣٠٦ :٢٠
) (٤ﺍﻷﻡ ،٢١٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢١٧ﻭ ،٢٢٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٤٨ :
ﻭﺍﻟﻮﺟﻴﺰ ،٩٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٢ :١٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٥ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٩٩ :١
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٩ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٠٨ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٦٤ :١ﻭﺍﻟﻤﺒﺴﻮﻁ :٦
،١٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩٣ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٠ :٣ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢٦ :٣ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٣٩ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ١٣٥ :٢
،١٣٦ -ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٨ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٤
،١٨١٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٩١ :٧ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ .٣٢ :٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٣ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٦١ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٠ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٠ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩٣ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢٦ :٣
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٦٤ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٨ :٩
ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٩٩ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٢ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٤ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ - ١٣٥ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٨١٢ :٤ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ ٣٢ :٤
)(٥٤
ﻓﻴﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻣﺎ ﺍﻟﻘﺮﺀ :ﻓﻬﻮ ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺤﻴﺾ ﻓﻲ ﺍﻟﻠﻐﺔ ).(٣
ﻭﻓﻲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﻤﻊ ﺍﻟﺪﻡ ﺑﻴﻦ ﺍﻟﺤﻴﻀﺘﻴﻦ ،ﻣﺄﺧﻮﺫ ﻣﻦ
ﻗﺮﺃﺕ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﺤﻮﺽ ﺇﺫﺍ ﺟﻤﻌﺘﻪ ).(٤
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﺍﺳﻢ ﻹﻗﺒﺎﻝ ﻣﺎ ﻛﺎﻥ ﺇﻗﺒﺎﻟﻪ ﻣﻌﺘﺎﺩﺍ ،ﻭﺇﺩﺑﺎﺭ ﻣﺎ ﻛﺎﻥ
ﺇﺩﺑﺎﺭﻩ ﻣﻌﺘﺎﺩﺍ .ﻳﻘﺎﻝ :ﺍﻗﺮﺃ ﺍﻟﻨﺠﻢ :ﺇﺫﺍ ﻃﻠﻊ ،ﻷﻥ ﻃﻠﻮﻋﻪ ﻣﻌﺘﺎﺩ .ﻭﺍﻗﺮﺃ ﺍﻟﻨﺠﻢ ﺇﺫﺍ
ﻏﺎﺏ ،ﻷﻥ ﻏﻴﺒﻮﺑﺘﻪ ﻣﻌﺘﺎﺩﺓ .ﻓﺴﻤﻲ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺤﻴﺾ ﻗﺮﺀ ،ﻷﻥ ﻏﻴﺒﺘﻬﻤﺎ ﻣﻌﺘﺎﺩﺓ.
ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺘﺮﻛﺎ ،ﺭﺟﻌﻨﺎ ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﺇﻟﻰ ﺍﻟﺸﺮﻉ.
ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ ﺃﺑﻲ ﺣﺒﻴﺶ :ﺻﻠﻲ ﺃﻳﺎﻡ
ﺃﻗﺮﺍﺋﻚ .ﻳﻌﻨﻲ :ﺃﻳﺎﻥ ﻃﻬﺮﻙ ).(٥
ﻭﺭﻭﻱ ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﺣﻴﺚ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺣﺎﺋﺾ :ﻣﺎ ﻫﻜﺬﺍ
ﺃﻣﺮﻙ ﺭﺑﻚ ،ﺇﻧﻤﺎ ﺍﻟﺴﻨﺔ ﺃﻥ ﺗﺴﺘﻘﺒﻞ ﺑﻬﺎ ﺛﻢ ﺗﻄﻠﻘﻬﺎ ﻓﻲ ﻛﻞ ﻗﺮﺀ ﺗﻄﻠﻴﻘﺔ .ﻳﻌﻨﻲ :ﻓﻲ
ﻛﻞ ﻃﻬﺮ ) .(٦ﻭﺍﻟﻤﻌﻮﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ.
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٧ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،١٣٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٩ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٣٧ :٣ﻭﺍﻟﻤﺤﻠﻰ .٢٥٨ :١٠
) (٢ﺍﻟﻜﺎﻓﻲ ٨٩ :٦ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٣ :٨ﺣﺪﻳﺚ ،٤٢٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٣٠ :٣ﺣﺪﻳﺚ .١١٧٥
) (٣ﺍﻟﺼﺤﺎﺡ ﻓﻲ ﺍﻟﻠﻐﺔ ،٦٤ :١ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،١٣٠ :١ﻭﺍﻷﺿﺪﺍﺩ ﻓﻲ ﺍﻟﻠﻐﺔ ،٢٢ :ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ
.٣٢ :٤
) (٤ﺍﻧﻈﺮ ﺍﻷﻡ ٢٠٩ :٥ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻤﺮﺗﻀﻰ ﻋﻠﻢ ﺍﻟﻬﺪﻯ ،١٥٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ .١٣٢ :١٨
) (٥ﻟﻢ ﺃﻗﻒ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺃﺛﺮ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٦ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ٣١ :٤ﺍﻟﺤﺪﻳﺚ ٨٤ﻭﻓﻴﻪ :ﻓﻘﺎﻝ :ﻳﺎ ﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﻫﻜﺬﺍ ﺃﻣﺮﻙ ﺍﻟﻠﻪ ،ﺇﻧﻚ
ﻗﺪ ﺃﺧﻄﺄﺕ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻄﻬﺮ ﻓﻴﻄﻠﻖ ﻟﻜﻞ ﻗﺮﺀ.
ﻭﻧﺤﻮﻩ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٣٠ :٧ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺨﺒﺮ ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺤﺪﻳﺜﻴﺔ
ﻓﻼﺣﻆ.
)(٥٥
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺤﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ) .(١ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺗﻨﻘﻀﻲ ﺣﺘﻰ
ﻳﻤﻀﻲ ﺍﻟﺪﻡ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ).(٢
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﺤﺎﻟﻴﻦ ،ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻋﺎﺩﺓ ﻓﺮﺃﺕ
ﻓﻲ ﻭﻗﺖ ﺍﻟﻌﺎﺩﺓ ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺪﻡ .ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻌﺎﺩﺓ ،ﺣﺘﻰ
ﻳﻤﻀﻲ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻟﻴﺘﺤﻘﻖ ﺃﻧﻪ ﺩﻡ ﺣﻴﺾ ﺩﻭﻥ ﺩﻡ ﻓﺴﺎﺩ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻤﻄﻠﻘﺎﺕ ﻳﺘﺮﺑﺼﻦ ﺑﺄﻧﻔﺴﻬﻦ ﺛﻼﺛﺔ ﻗﺮﻭﺀ " ) (٥ﻭﻫﺬﻩ
ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺜﺎﻟﺚ ﻗﺪ ﺍﻋﺘﺪﺕ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﺍﻟﺘﻲ ﻫﻲ ﺍﻷﻃﻬﺎﺭ.
ﻣﺴﺄﻟﺔ :٤ﺃﻗﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﻘﻀﻲ ﺑﻪ ﻋﺪﺩ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ ﺳﺘﺔ ﻭﻋﺸﺮﻭﻥ
ﻳﻮﻣﺎ ﻭﻟﺤﻈﺘﺎﻥ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻗﻞ ﻣﺎ ﻳﻤﻜﻦ ﺫﻟﻚ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﻳﻮﻣﺎ ﻭﻟﺤﻈﺘﺎﻥ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﺃﻗﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﺗﻨﻘﻀﻲ ﺑﻪ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻮﻥ
ﻳﻮﻣﺎ ) ،(٧ﻷﻥ ﺃﻗﻞ ﺍﻟﺤﻴﺾ ﻋﻨﺪﻫﻤﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﺃﻗﻞ ﺍﻟﻄﻬﺮ ﻋﻨﺪﻫﻤﺎ ﺧﻤﺴﺔ ﻋﺸﺮ
--------------------
) (١ﺍﻷﻡ ،٢١١ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٧ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٥ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٣٤ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٨ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٢٥٧ :١٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
.٤٧٦ :٩
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٥ :٣
ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ .٧٨ :٢
) (٣ﺍﻟﻤﺠﻤﻮﻉ .١٣٥ :١٨
) (٤ﺍﻟﻜﺎﻓﻲ ) ٨٦ :٦ﺑﺎﺏ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺒﻴﻦ ﻣﻨﻪ ﺍﻟﻤﻄﻠﻘﺔ( ،ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٣ :٨ﺣﺪﻳﺚ ٤٢٧ﻭ ،٤٢٨
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ) ٣٢٧ :٣ﺑﺎﺏ .(١٨٩
) (٥ﺍﻟﺒﻘﺮﺓ.٢٢٨ :
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،١٣٧ :١٨ﻭﺍﻻﻧﺘﺼﺎﺭ.١٥٠ :
) (٧ﺍﻟﻤﺒﺴﻮﻁ ،٢٦ :٦ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩٨ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٧٣ :١٠ﺍﻹﻧﺘﺼﺎﺭ.١٥٠ :
)(٥٦
ﻳﻮﻣﺎ ،ﻭﺍﻷﻗﺮﺍﺀ :ﺍﻟﺤﻴﺾ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻗﻠﻪ ﺳﺘﻮﻥ ﻳﻮﻣﺎ ﻭﻟﺤﻈﺔ ،ﻷﻧﻪ ﻳﻌﺘﺒﺮ ﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ ﻭﺃﻗﻞ
ﺍﻟﻄﻬﺮ ،ﻭﺃﻛﺜﺮ ﺍﻟﺤﻴﺾ ﻋﻨﺪﻩ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﻭﺃﻗﻞ ﺍﻟﻄﻬﺮ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺩﻟﻠﻨﺎ ﻋﻠﻴﻪ ﻣﻦ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﻫﻲ ﺍﻷﻃﻬﺎﺭ ،ﻭﺃﻗﻞ ﺍﻟﺤﻴﺾ ﺛﻼﺛﺔ
ﺃﻳﺎﻡ ،ﻭﺃﻗﻞ ﺍﻟﻄﻬﺮ ﻋﺸﺮﺓ ﺃﻳﺎﻡ .ﻓﺈﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺣﻴﻀﻬﺎ ﺑﻠﺤﻈﺔ،
ﺛﻢ ﺣﺎﺿﺖ ﺑﻌﺪﻩ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﺛﻢ ﻃﻬﺮﺕ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﺛﻢ ﺣﺎﺿﺖ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﺛﻢ
ﻃﻬﺮﺕ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﺛﻢ ﺭﺃﺕ ﺍﻟﺪﻡ ﻟﺤﻈﺔ ﻓﻘﺪ ﻣﻀﻰ ﻟﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ.
ﻣﺴﺄﻟﺔ :٥ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺭﻭﺍﻳﺎﺗﻬﻢ ﺑﻪ ،ﺃﻥ ﺍﻟﻤﻄﻠﻘﺔ ﺇﺫﺍ ﻣﺮﺕ ﺑﻬﺎ ﺛﻼﺛﺔ
ﺃﺷﻬﺮ ﺑﻴﺾ ﻻ ﺗﺮﻯ ﻓﻴﻬﺎ ﺍﻟﺪﻡ ،ﻓﻘﺪ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ ﺑﺎﻟﻤﺸﻬﻮﺭ .ﻓﺈﻥ ﺭﺃﺕ ﺍﻟﺪﻡ ﻗﺒﻞ
ﺫﻟﻚ ،ﺛﻢ ﺍﻧﻘﻄﻊ ﺩﻣﻬﺎ ،ﺻﺒﺮﺕ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ،ﺛﻢ ﺗﺴﺘﺄﻧﻒ ﺍﻟﻌﺪﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ .ﻭﺇﻥ
ﺭﺃﺕ ﺍﻟﺪﻡ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻞ ﺫﻟﻚ ،ﺻﺒﺮﺕ ﺗﻤﺎﻡ ﺍﻟﺴﻨﺔ ،ﺛﻢ ﺗﻌﺘﺪ ﺑﻌﺪﻩ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﺑﻌﺎﺭﺽ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺭﺿﺎﻉ ،ﻻ ﺗﻌﺘﺪ
ﺑﺎﻟﺸﻬﻮﺭ ،ﺑﻞ ﺗﻌﺘﺪ ﺑﺎﻷﻗﺮﺍﺀ ﻭﺇﻥ ﻃﺎﻟﺖ ،ﻭﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺇﺟﻤﺎﻉ .ﻭﺇﻥ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ
ﺑﻐﻴﺮ ﻋﺎﺭﺽ ،ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺗﺘﺮﺑﺺ ﺇﻟﻰ ﺃﻥ ﺗﻌﻠﻢ ﺑﺮﺍﺀﺓ ﺭﺣﻤﻬﺎ ،ﺛﻢ ﺗﻌﺘﺪ ﻋﺪﺓ
ﺍﻵﻳﺴﺎﺕ ).(٢
ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ).(٣
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺗﺼﺒﺮ ﺃﺑﺪﺍ ﺣﺘﻰ ﺗﻴﺄﺱ ﻣﻦ ﺍﻟﺤﻴﺾ ﺛﻢ ﺗﻌﺘﺪ ﺑﺎﻟﺸﻬﻮﺭ ) - (٤ﻭﻫﻮ
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،٢٦ :٦ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩٨ :٣ﺍﻹﻧﺘﺼﺎﺭ ،١٥٠ :ﺍﻟﻤﺤﻠﻰ ،٢٧٣ :١٠ﺍﻟﻠﺒﺎﺏ .٥٠ :١
) (٢ﺍﻟﻤﺠﻤﻮﻉ ١٣٥ :١٨ﻭ ،١٣٩ - ١٣٨ﻭﺍﻟﻮﺟﻴﺰ ،٩٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٣٨٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١١٣ :٩
) (٣ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٩٥ - ٣٩٤ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٠ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١١٣ :٩
) (٤ﺍﻷﻡ ،٢١٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٨ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٧ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ
١٣٥ :١٨ﻭ ،١٣٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٥٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٨ :٩ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٩١ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٤ :١٨
)(٥٧
ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ -ﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ :ﺭﺟﻊ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﺇﻟﻰ ﺍﻟﺠﺪﻳﺪ.
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﺧﺘﺎﺭﻩ
ﺍﻟﻤﺰﻧﻲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻼﺋﻲ ﻳﺌﺴﻦ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻣﻦ ﻧﺴﺎﺋﻜﻢ ﺇﻥ
ﺍﺭﺗﺒﺘﻢ " ).(٣
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ " :ﺇﻥ ﺍﺭﺗﺒﺘﻢ " ﺇﻥ ﺷﻜﻜﺘﻢ ﻓﻲ ﺍﺭﺗﻔﺎﻉ
ﺍﻟﺪﻡ ).(٤
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﺯﻭﺝ ﺻﺒﻲ ﺻﻐﻴﺮ ﻏﻴﺮ ﺑﺎﻟﻎ ﺍﻣﺮﺃﺓ ،ﻓﻤﺎﺕ ﻋﻨﻬﺎ ،ﻟﺰﻣﻬﺎ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ
ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﺃﻭ ﺣﺎﺋﻼ ،ﻭﺳﻮﺍﺀ ﻇﻬﺮ ﺑﻬﺎ ﺍﻟﺤﻤﻞ ﺑﻌﺪ
ﻭﻓﺎﺓ ﺍﻟﺰﻭﺝ ﺃﻭ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺣﺎﻝ ﻭﻓﺎﺗﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺇﻥ ﻇﻬﺮ ﺍﻟﺤﻤﻞ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ ﺍﻋﺘﺪﺕ ﺑﺎﻟﺸﻬﻮﺭ
ﻛﻘﻮﻟﻨﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺣﺎﻝ ﺍﻟﻮﻓﺎﺓ ﺍﻋﺘﺪﺕ ﻋﻨﻪ ﺑﻮﺿﻌﻪ ).(٦
--------------------
) (١ﺍﻷﻡ ،٢١٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٨ :ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٥٧ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
.١٦٤ :١٨
) (٢ﺍﻟﻜﺎﻓﻲ ٩٨ :٦ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٦ :٨ﺣﺪﻳﺚ ٤٠٢ﻭ .٤٠٣
) (٣ﺍﻟﻄﻼﻕ.٤ :
) (٤ﺍﻧﻈﺮ ﺍﻹﻧﺘﺼﺎﺭ.١٤٧ - ١٤٦ :
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥١ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٢٠ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٦ :٩ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٣٣١ :١ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٢ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٢ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٢ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٣٠ :٣
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٥٢ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٤ :٢ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٣٣١ :١ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨١ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨١ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،١٢٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨٦ :٩
)(٥٨
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻋﻨﺪﻧﺎ ﺃﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼ
ﻣﻦ ﺍﻟﺸﻬﻮﺭ ﺃﻭ ﻭﺿﻊ ﺍﻟﺤﻤﻞ ،ﻓﺈﻥ ﻭﺿﻌﺖ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻟﻢ ﺗﻨﻘﺾ ﻋﺪﺗﻬﺎ
ﻭﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻳﺴﻘﻂ ﻋﻨﺎ ،ﻷﻧﻪ ﺧﻼﻑ ﻣﻦ ﺍﻋﺘﺒﺮ ﻓﻲ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ ﺍﻟﻮﺿﻊ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻓﻮﻥ ﻣﻨﻜﻢ ﻭﻳﺬﺭﻭﻥ ﺃﺯﻭﺍﺟﺎ ﻳﺘﺮﺑﺼﻦ
ﺑﺄﻧﻔﺴﻬﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ " ) .(١ﻓﻠﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٧ﺍﻟﻤﻌﺘﺪﺓ ﺑﺎﻷﺷﻬﺮ ﺇﺫﺍ ﻃﻠﻘﺖ ﻓﻲ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ،ﺍﻋﺘﺪﺕ ﺑﺎﻷﻫﻠﺔ ﺑﻼ
ﺧﻼﻑ ﻭﺇﻥ ﻃﻠﻘﺖ ﻓﻲ ﻭﺳﻂ ﺍﻟﺸﻬﺮ ﺳﻘﻂ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻬﻼﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ،
ﻭﺍﺣﺘﺴﺒﺖ ﺑﺎﻟﻌﺪﺩ ،ﻓﺘﻨﻈﺮ ﻗﺪﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﻭﺗﻌﺘﺒﺮ ﺑﻌﺪﻩ ﻫﻼﻟﻴﻦ ،ﺛﻢ ﺗﺘﻢ ﻣﻦ
ﺍﻟﺸﻬﺮ ﺍﻟﺮﺍﺑﻊ ﺛﻼﺛﻴﻦ ،ﻭﺗﻠﻔﻖ ﺍﻟﺴﺎﻋﺎﺕ ﻭﺍﻻﻧﺼﺎﻑ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺗﻠﻔﻖ ﺍﻷﻳﺎﻡ ﺍﻟﺘﺎﻣﺔ ،ﻭﻻ ﺗﻠﻔﻖ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺴﺎﻋﺎﺕ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺗﻘﻀﻲ ﻣﺎ ﻓﺎﺗﻬﺎ ﻣﻦ ﺍﻟﺸﻬﺮ .ﻓﻴﺤﺼﻞ ﺍﻟﺨﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻬﺮ ﻧﺎﻗﺼﺎ ،ﻭﻣﻀﻰ ﻋﺸﺮﻭﻥ ﻳﻮﻣﺎ.
ﻋﻨﺪﻧﺎ :ﺃﻧﻬﺎ ﺗﺤﺘﺴﺐ ،ﻣﺎ ﺑﻘﻲ ،ﻭﻫﻮ ﺗﺴﻌﺔ ،ﻭﺗﻀﻢ ﺇﻟﻴﻪ ﺃﺣﺪ ﻭﻋﺸﺮﻭﻥ.
ﻭﻋﻨﺪﻩ :ﺗﻘﻀﻲ ﻣﺎ ﻣﻀﻰ ﻭﻫﻮ ﻋﺸﺮﻭﻥ ﻳﻮﻣﺎ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﺑﻦ ﺑﻨﺖ ﺍﻟﺸﺎﻓﻌﻲ ) :(٥ﺇﺫﺍ ﻣﻀﻰ ﺑﻌﺾ ﺍﻟﺸﻬﺮ ﺳﻘﻂ ﺍﻋﺘﺒﺎﺭ
--------------------
) (١ﺍﻟﺒﻘﺮﺓ.٢٣٤ :
) (٢ﺍﻟﻤﺠﻤﻮﻉ ١٤١ :١٨ﻭ ،١٤٣ﻭﺍﻟﻮﺟﻴﺰ ،٩٤ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٦ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٤٩ :
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩١ :٩
) (٣ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٩١ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٩٥ :٣ﻭ ،١٩٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٣ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٩١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩١ :٩
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،١٤٣ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩١ :٩ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩١ :٩ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ١٩٤ :٣ﻭ
.١٩٥
) (٥ﺃﺑﻮ ﻣﺤﻤﺪ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﻓﻊ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺑﻨﺖ
ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺳﺒﻄﻪ ﻭﺍﺑﻦ ﻋﻤﻪ ،ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ.
)(٥٩
ﺍﻷﻫﻠﺔ ﻓﻲ ﺍﻟﺸﻬﻮﺭ ﻛﻠﻬﺎ ،ﻭﺗﺤﺘﺴﺐ ،ﺟﻤﻴﻊ ﺍﻟﻌﺪﺓ ﺑﺎﻟﻌﺪﺩ ﺗﺴﻌﻮﻥ ﻳﻮﻣﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ ﺍﻷﻫﻠﺔ ﻗﻞ ﻫﻲ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻨﺎﺱ
ﻭﺍﻟﺤﺞ " ) (٢ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻝ ﻣﻦ ﺍﻋﺘﺒﺮ ﺍﻟﻌﺪﺩ ﻓﻲ ﺍﻟﺠﻤﻴﻊ .ﻭﺃﻣﺎ ﻣﻦ ﺍﻋﺘﺒﺮ
ﺍﻟﻬﻼﻝ ﻓﻲ ﺍﻷﻭﻝ ،ﻓﻘﻮﻟﻪ ﻗﻮﻱ ،ﻟﻈﺎﻫﺮ ﺍﻵﻳﺔ .ﻟﻜﻦ ﺍﻋﺘﺒﺮﻧﺎ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﺍﻟﻌﺪﺩ
ﻟﻄﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ،ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺪﺓ ﺑﺎﻟﻴﻘﻴﻦ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻭﻫﻲ ﺣﺎﻣﻞ ،ﻓﻮﻟﺪﺕ ﺗﻮﺃﻣﻴﻦ ﺑﻴﻨﻬﻤﺎ ﺃﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ،
ﻓﺈﻥ ﻋﺪﺗﻬﺎ ﻻ ﺗﻨﻘﻀﻲ ﺣﺘﻰ ﺗﻀﻊ ﺍﻟﺜﺎﻧﻲ ﻣﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ،
ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ).(٣
ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ :ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ ﺑﻮﺿﻊ ﺍﻷﻭﻝ ).(٤
ﻭﻗﺪ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻧﻬﺎ ﺗﺒﻴﻦ ﺑﻮﺿﻊ ﺍﻷﻭﻝ ،ﻏﻴﺮ ﺃﻧﻬﺎ ﻻ ﺗﺤﻞ ﻟﻸﺯﻭﺍﺝ ﺣﺘﻰ
ﺗﻀﻊ ﺍﻟﺜﺎﻧﻲ ) ،(٥ﻭﺍﻟﻤﻌﺘﻤﺪ ﺍﻷﻭﻝ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻻﺕ ﺍﻷﺣﻤﺎﻝ ﺃﺟﻠﻬﻦ ﺃﻥ ﻳﻀﻌﻦ ﺣﻤﻠﻬﻦ " ) (٦ﻭﻫﺬﻩ
ﻣﺎ ﻭﺿﻌﺖ ﺣﻤﻠﻬﺎ.
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻓﺎﻋﺘﺪﺕ ،ﺛﻢ ﺃﺗﺖ ﺑﻮﻟﺪ ﻷﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ
ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ،ﻟﻢ ﻳﻠﺤﻘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ١٤١ :١٨ﻭ ،١٤٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ - ٩١ :٩ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩١ :٩
) (٢ﺍﻟﺒﻘﺮﺓ.١٨٩ :
) (٣ﺍﻷﻡ ،٢٢١ :٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٩ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٢٧ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٥٠
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٨ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٨ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤١ :٦ﻭﺍﻟﻔﺘﺎﻭﻱ ﺍﻟﻬﻨﺪﻳﺔ ،٥٢٩ :١
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٣ :٩ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .٤٨ :٤
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٣ :٩ﺍﻟﻤﺠﻤﻮﻉ .١٢٧ :١٨
) (٥ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﺒﺮﺍﺝ ﻓﻲ ﺍﻟﻤﻬﺬﺏ ،٣١٦ :٢ﻭﺍﺑﻦ ﺣﻤﺰﺓ ﻓﻲ ﺍﻟﻮﺳﻴﻠﺔ.٣٢٥ :
) (٦ﺍﻟﻄﻼﻕ.٤ :
)(٦٠
ﺳﺮﻳﺞ ).(١
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺃﺗﺖ ﺑﻮﻟﺪ ﻷﻗﻞ ﻣﻦ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ،ﻭﺃﻛﺜﺮ
ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺍﻟﻄﻼﻕ ﻟﺤﻖ ﺑﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ :ﻓﺈﻧﺎ ﻗﺪ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺃﻥ ﺯﻣﺎﻥ ﺍﻟﺤﻤﻞ ﻻ ﻳﻜﻮﻥ
ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ،ﻭﻛﻞ ﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻗﺎﻝ ﺑﻤﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺧﻼﻑ
ﺍﻹﺟﻤﺎﻉ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﺧﻼ ﺑﻬﺎ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ،ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ،ﻭﻻ ﻳﺠﺐ ﻟﻬﺎ
ﺍﻟﻤﻬﺮ .ﻋﻠﻰ ﺃﻛﺜﺮ ﺭﻭﺍﻳﺎﺕ ﺃﺻﺤﺎﺑﻨﺎ ) ،(٣ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺎ ﻳﻌﺘﺒﺮ ﺑﻪ ﻋﺪﻡ ﺍﻟﻮﻁﺀ،
ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ﺑﻜﺮﺍ ﻓﺘﻮﺟﺪ ﻛﻬﻲ ﻓﻼ ﻳﺤﻜﻢ ﺑﻪ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﻴﺒﺎ ﺣﻜﻢ ﻓﻲ
ﺍﻟﻈﺎﻫﺮ ﺑﺎﻹﺻﺎﺑﺔ ،ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺟﻤﻴﻊ ﺍﻟﺼﺪﺍﻕ ﺇﻻ ﺑﺎﻟﻮﻁﺀ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺨﻠﻮﺓ ﻛﺎﻹﺻﺎﺑﺔ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﺨﻠﻮﺓ ﺍﻟﺘﺎﻣﺔ ﻳﺮﺟﺢ ﺑﻬﺎ ﻗﻮﻝ ﻣﺪﻋﻲ ﺍﻹﺻﺎﺑﺔ ﻣﻦ ﺍﻟﺰﻭﺟﻴﻦ،
ﻭﻫﻲ ﻣﺎ ﺗﻜﻮﻥ ﻓﻲ ﺑﻴﺖ ﺍﻟﺮﺟﻞ .ﻭﻣﺎ ﻟﻢ ﺗﻜﻦ ﺗﺎﻣﺔ ﻻ ﻳﺤﻜﻢ ﺑﻪ ،ﻭﻫﻲ ﻣﺎ ﻛﺎﻧﺖ ﻓﻲ
ﺑﻴﺖ ﺍﻟﻤﺮﺃﺓ ).(٥
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،٥٠ :٦ :ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٠ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢١٤ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٣ - ٤٢ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
.١١٩
) (٢ﺍﻷﻡ ،٢٢٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٩ :ﻭﺍﻟﻮﺟﻴﺰ ،٩٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٠ :ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٠ :٦
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٩ :٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٤٣ :٣
) (٣ﺍﻟﻜﺎﻓﻲ ١٠٩ :٦ﺣﺪﻳﺚ ٥ﻭ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٦٤ :٧ﺣﺪﻳﺚ .١٨٦١ - ١٨٦٠
) (٤ﺍﻟﻠﺒﺎﺏ ،١٩٧ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٩١ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٤٧ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٤٧ :٢
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٤٢ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣٠٣ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٦
،٣٤٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٠ :٤
) (٥ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤١٧ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٢٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤٧ :١٦
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٠ :٤
)(٦١
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻲ ﺫﻟﻚ ﻗﻮﻻﻥ ،ﻓﻘﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻟﻠﺨﻠﻮﺓ ﺗﺄﺛﻴﺮ ).(١
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﻓﻲ ﻣﻌﻨﺎﻩ ،ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻬﺎ ﺑﻤﻨﺰﻟﺔ ﺍﻹﺻﺎﺑﺔ،
ﻣﺜﻞ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻣﺎ ﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻲ ﺃﻧﻪ ﻳﺮﺟﺢ ﺑﻬﺎ
ﻗﻮﻝ ﺍﻟﻤﺪﻋﻲ ﻟﻺﺻﺎﺑﺔ ).(٢
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻻ ﺗﺄﺛﻴﺮ ﻟﻠﺨﻠﻮﺓ ﻭﻻ ﻳﺮﺟﺢ ﺑﻬﺎ ﻗﻮﻝ ﺍﻟﻤﺪﻋﻲ ﻟﻺﺻﺎﺑﺔ ،ﻭﻻ
ﻳﺴﺘﻘﺮ ﺍﻟﻤﻬﺮ ﺑﻬﺎ ،ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﻋﻨﺪﻫﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﻤﻬﺮ ﻭﺍﻟﻌﺪﺓ ،ﻭﺷﻐﻠﻬﺎ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻭﻣﺎ ﺍﺩﻋﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﺎ ،ﻭﺑﻠﻐﻬﺎ ﺍﻟﺨﺒﺮ ،ﻓﻌﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻣﻦ
ﻳﻮﻡ ﻳﺒﻠﻐﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(٤
ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻥ ﻋﺪﺗﻬﺎ ﻣﻦ ﻳﻮﻡ ﻣﺎﺕ ،ﺳﻮﺍﺀ ﺑﻠﻐﻬﺎ ﺑﺨﺒﺮ ﻭﺍﺣﺪ ﺃﻭ ﻣﺘﻮﺍﺗﺮ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﻋﻄﺎﺀ ،ﻭﺍﻟﺰﻫﺮﻱ،
ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﻴﺮﻩ ).(٥
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ٣٤٧ :١٦ﻭ ،٢٧٤ :١٧ﻭ ،١٢٦ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٨١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٠ :٤
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٢٧٤ :١٧
) (٣ﺍﻷﻡ ،٢١٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢١٩ :ﻭﺍﻟﻮﺟﻴﺰ ،٢٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤٧ :١٦ﻭ ،١٢٦ :١٨
ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٧٩ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٩١ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٤٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٨١ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٣٨ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٠ :٤
) (٤ﺍﻟﻤﺤﻠﻰ ،٣١١ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٤٤ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣١ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :١
،٢١٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٢٣٨ :٤
) (٥ﺍﻷﻡ ٢١٦ :٥ﻭ ،٢٢٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٥٤ :
ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٧ :٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٢٩ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٠٩ :ﻭﺍﻟﻤﺒﺴﻮﻁ ٣١ :٦ﻭ ،٣٩
ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٥ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٨٦ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣١١ :١٠ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٣٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٨٩ :٩ﻭ ،١٩٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ١٢٩ :٩ﻭ ١٣٠ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٩٣ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ .٧٨ :٢
)(٦٢
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ :ﺇﻥ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﺒﻴﻨﺔ ،ﻓﺎﻟﻌﺪﺓ ﻣﻦ ﺣﻴﻦ ﺍﻟﻤﻮﺕ،
ﻭﺇﻥ ﻟﻢ ﻳﺜﺒﺖ ﺑﺎﻟﺒﻴﻨﺔ ﺑﻞ ﺑﺎﻟﺨﺒﺮ ﻭﺍﻟﺴﻤﺎﻉ ﻓﻤﻦ ﺣﻴﻦ ﺍﻟﺨﺒﺮ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ .ﻭﺃﻣﺎ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻭﻫﻮ ﻏﺎﺋﺐ ﻓﺈﻥ
ﻋﺪﺗﻬﺎ ﻣﻦ ﻳﻮﻡ ﻃﻠﻘﻬﺎ ﻻ ﻣﻦ ﻳﻮﻡ ﻳﺒﻠﻐﻬﺎ ،ﻭﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﻣﺜﻞ ﺍﻟﺨﻼﻑ
ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٢ﺍﻷﻣﺔ ﺇﺫﺍ ﻃﻠﻘﺖ ،ﻭﻟﻢ ﺗﻜﻦ ﺣﺎﻣﻼ ،ﻋﺪﺗﻬﺎ ﻗﺮﺀﺍﻥ .ﻭﺑﻪ ﻗﺎﻝ
ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) ،(٢ﻭﻫﻮ ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ).(٣
ﻭﻗﺎﻝ ﺩﺍﻭﺩ :ﻋﺪﺗﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﻤﻬﺮ ﻭﺍﻟﻌﺪﺓ ،ﻭﺷﻐﻠﻬﺎ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ :ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﺫﻛﺮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ .ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ
ﺍﻟﺬﻣﺔ.
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٩٠ :٩ﻭ ،١٩١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٣٠ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :١
.٢١٠
) (٢ﺍﻷﻡ ،٢١٦ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٨ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٦ :٣ﻭﺍﻟﻮﺟﻴﺰ :٢
،٩٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٩ :٢ﻭﺍﻟﻤﺤﻠﻰ ٣٠٧ :١٠ﻭ ،٣٠٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٩ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٩٦ :٩ﻭ ،٩٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٩ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٦١ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩٣ :٣ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٧٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٢ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٥ :٢ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،٨٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٢ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٢٨ :٧
) (٣ﺍﻟﻤﺤﻠﻰ ،٣٠٧ - ٣٠٦ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٧ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،٨٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٣٥ :٢
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٢٨ :٧
)(٦٣
ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻋﺪﺓ ﺍﻷﻣﺔ ﺣﻴﻀﺘﺎﻥ ).(١
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺸﻬﻮﺭ ،ﻓﻌﺪﺗﻬﺎ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ
ﻳﻮﻣﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ:
ﺃﺣﺪﻫﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﻋﺪﺗﻬﺎ ﺷﻬﺮﺍﻥ ،ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺣﻴﻀﺘﻴﻦ.
ﻭﺍﻟﺜﺎﻟﺚ - :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ -ﺃﻥ ﻋﺪﺗﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻷﻥ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ
ﻻ ﺗﻌﻠﻢ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻓﻤﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ﻋﻠﻴﻬﺎ
ﻭﺍﻟﺰﻳﺎﺩﺓ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :١٤ﺍﻷﻣﺔ ﺇﺫﺍ ﻃﻠﻘﺖ ،ﺛﻢ ﺃﻋﺘﻘﺖ ﻭﻫﻲ ﻓﻲ ﻋﺪﺗﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻤﻀﻲ ﻟﻬﺎ
ﻗﺮﺀﺍﻥ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺭﺟﻌﻴﺎ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﺋﻨﺎ ﺃﻛﻤﻠﺖ
ﻋﺪﺓ ﺍﻷﻣﺔ ﻗﺮﺀﻳﻦ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺇﻥ ﻛﺎﻥ ﺭﺟﻌﻴﺎ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺣﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﺋﻨﺎ ﻓﻌﻠﻰ
ﻗﻮﻟﻴﻦ.
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺇﻥ ﻛﺎﻥ ﺑﺎﺋﻨﺎ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺃﻣﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻌﻴﺎ ﻓﻌﻠﻰ
ﻗﻮﻟﻴﻦ ).(٤
--------------------
) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﺍﻟﻤﺤﻠﻰ ،٣٠٨ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١١ :٤
) (٢ﺍﻷﻡ ،٢١٧ :٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢ﻭﺍﻟﻮﺟﻴﺰ ،٩٤ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٧ - ٣٨٦ :٣ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٤٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٦ :١٨ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٤٧ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٩٣ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ١٧٠ - ١٦٩ :٦ﺣﺪﻳﺚ ١ﻭ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :٨ﺣﺪﻳﺚ .٤٦٧
) (٤ﺍﻷﻡ ،٢١٨ - ٢١٧ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٧ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،٩٤ - ٩٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢
ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٨٦ :٣ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٤٨ :٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،١١١ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٢٨ :٧
)(٦٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :١٥ﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺖ ﻋﺒﺪ ﻭﻃﻠﻘﻬﺎ ﻃﻠﻘﺔ ،ﺛﻢ ﺃﻋﺘﻘﺖ ،ﺛﺒﺖ ﻟﻪ
ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻟﻬﺎ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﺴﺦ .ﻓﺈﻥ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻔﺴﺦ ﺑﻄﻞ ﺣﻖ
ﺍﻟﺮﺟﻌﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻋﻨﺪﻧﺎ ﺃﻧﻬﺎ ﺗﺘﻢ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ.
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٢
ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺗﺴﺘﺄﻧﻒ ﻋﺪﺓ ﺍﻟﺤﺮﺓ.
ﻭﺍﻵﺧﺮ :ﺃﻧﻬﺎ ﺗﺒﻨﻰ.
ﻭﻋﻠﻰ ﻛﻢ ﺗﺒﻨﻲ؟ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﻋﻠﻰ ﻋﺪﺓ ﺍﻷﻣﺔ .ﻭﺍﻵﺧﺮ :ﻋﻠﻰ ﻋﺪﺓ
ﺍﻟﺤﺮﺓ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٤ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ،ﺛﻢ ﺧﺎﻟﻌﻬﺎ ،ﺛﻢ ﺗﺰﻭﺟﻬﺎ ﻭﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ
ﺑﻬﺎ ،ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺩﺍﻭﺩ ) .(٥ﻓﻠﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻓﻲ ﺍﻟﺤﺎﻝ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ).(٦
--------------------
) (١ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٥١ :٣ﺣﺪﻳﺚ ١٦٧٩ﻭ ،١٦٨٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :٨ﺣﺪﻳﺚ ٤٦٩ﻭ ،٤٧٠
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٣٦ :٣ﺣﺪﻳﺚ .١١٩٧ - ١١٩٥
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،١٩٥ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٥٤ :٧
) (٣ﺍﻷﻡ ،٢١٧ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٩٥ :١٨ﻭ ،١٩٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٥٤ :٧
) (٤ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٥٢ :٣ﺣﺪﻳﺚ ،١٦٨٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :٨ﺣﺪﻳﺚ ،٤٦٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ :٣
٣٣٦ﺣﺪﻳﺚ .١١٩٧
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٩٣ :٢
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،١٩٥ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٣ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٣
،٢٨٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٣٣ :٣
)(٦٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺛﻢ ﻃﻠﻘﺘﻤﻮﻫﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻤﺴﻮﻫﻦ ﻓﻤﺎﻟﻜﻢ ﻋﻠﻴﻬﻦ
ﻣﻦ ﻋﺪﺓ " ) (١ﻭﻫﺬﻩ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺴﺎﺱ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ،ﺛﻢ ﺭﺍﺟﻌﻬﺎ ،ﺛﻢ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ،
ﻓﻌﻠﻴﻬﺎ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻌﺪﺓ ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺛﺎﻧﻴﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻌﻠﻴﻬﺎ
ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻌﺪﺓ ،ﻷﻥ ﺍﻟﻌﺪﺓ ﺍﻷﻭﻟﻰ ﻗﺪ ﺍﻧﻘﻀﺖ ﺑﺎﻟﺮﺟﻌﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺗﺒﻨﻲ .ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺗﺴﺘﺄﻧﻒ .ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ،ﻭﺃﺻﺢ
ﺍﻟﻘﻮﻟﻴﻦ ﻋﻨﺪﻫﻢ ).(٣
ﻓﺄﻣﺎ ﺇﺫﺍ ﺧﺎﻟﻌﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ،ﻓﺈﻧﻬﺎ ﺗﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻌﺪﺓ ﺍﻷﻭﻟﺔ ﻗﻮﻻ ﻭﺍﺣﺪﺍ .ﻭﻫﻮ
ﻗﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ).(٤
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ :ﺃﻧﻬﺎ ﺗﺴﺘﺄﻧﻒ ﺍﻟﻌﺪﺓ ).(٥
ﻭﻗﺎﻝ ﺩﺍﻭﺩ :ﻻ ﺗﺠﺐ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺃﺻﻼ ،ﻻ ﺗﺴﺘﺄﻧﻒ ﺍﻟﻌﺪﺓ ﻭﻻ ﺗﺒﻨﻲ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻤﻄﻠﻘﺎﺕ
ﻳﺘﺮﺑﺼﻦ ﺑﺄﻧﻔﺴﻬﻦ ﺛﻼﺛﺔ ﻗﺮﻭﺀ " ) (٧ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :١٨ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺋﻼ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ
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) (١ﺍﻷﺣﺰﺍﺏ.٤٩ :
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩٦ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٩٣ :٢
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩٦ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٧ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٣
،٢٨٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٣٣ :٣
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .١٩٦ :١٨
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .١٩٦ :١٨
) (٦ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٢٠٤ :١٤
) (٧ﺍﻟﺒﻘﺮﺓ.٢٢٨ :
)(٦٦
ﺃﻳﺎﻡ ﺑﻼ ﺧﻼﻑ ،ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻷﻳﺎﻡ ﺩﻭﻥ ﺍﻟﻠﻴﺎﻟﻲ ﻋﻨﺪﻧﺎ ،ﻓﺈﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻣﻦ
ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ ﺍﻧﻘﻀﺖ ﺍﻟﻌﺪﺓ ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) (١ﺇﻻ ﺍﻷﻭﺯﺍﻋﻲ ،ﻓﺈﻧﻪ ﻗﺎﻝ:
ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ ﺑﻄﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ ﺑﻪ ،ﻭﻣﺎ ﺫﻛﺮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ
ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ :ﻓﺎﻟﻠﻴﺎﻟﻲ ﺇﺫﺍ ﺃﻃﻠﻘﺖ ﻓﺈﻧﻤﺎ ﻳﺮﺍﺩ ﺑﻬﺎ ﻟﻴﺎﻟﻲ ﺃﻳﺎﻣﻬﺎ ،ﻓﺤﻤﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ
ﺫﻟﻚ ﻫﻮ ﺍﻟﻮﺍﺟﺐ.
ﻣﺴﺄﻟﺔ :١٩ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﺃﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ ﻣﻦ
ﻭﺿﻊ ﺍﻟﺤﻤﻞ ،ﺃﻭ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ
ﻋﺒﺎﺱ ).(٣
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻷﻭﺯﺍﻋﻲ،
ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ :ﻋﺪﺗﻬﺎ ﻭﺿﻊ ﺍﻟﺤﻤﻞ ) .(٤ﻭﻫﻮ ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ،
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) (١ﺍﻷﻡ ،٢٢٥ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢١ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٥ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٥٤ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩١ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٠ :٦ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ .٢٨ :٣
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٩١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٤ :١٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٨ :٣
) (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١١٢٢ :٢ﺣﺪﻳﺚ ،١٤٨٥ﻭﺍﻟﻤﻮﻃﺄ ٥٨٩ :٢ﺣﺪﻳﺚ ،٨٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
،٤٥٨ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٦٦ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٢٠٨ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،١١١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٠ :٩ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٧٤ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٦ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
،١١٢٥ - ١١٢٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٨٩ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢١ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ .١٤٩ :١٨
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٥٨ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣١ :٦ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٣ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،٤٧٤ :٩ﻭﺍﻟﻨﺘﻒ ،٣٣٠ :١ﻭﺍﻟﻤﻮﻃﺄ ٥٨٩ :٢ﺣﺪﻳﺚ ،٨٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،١١١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٨٠ :٩ﻭﺍﻷﻡ ٢٢١ :٥ﻭ ،٢٢٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٩ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،٨٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٥ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨ :٣ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١١٨ :ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٢٠٨ :١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٨٨ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢٥ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٤
)(٦٧
ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﺃﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﺑﻪ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻭﻩ
ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻓﻮﻥ ﻣﻨﻜﻢ -ﺇﻟﻰ ﻗﻮﻟﻪ -ﻭﻋﺸﺮﺍ " ) (٢ﻭﻟﻢ
ﻳﻔﺼﻞ .ﻓﺈﺫﺍ ﻭﺿﻌﺖ ﻗﺒﻞ ﺫﻟﻚ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺗﻤﺎﻡ ﺫﻟﻚ ﺑﺤﻜﻢ ﺍﻵﻳﺔ ،ﻓﺈﺫﺍ ﺛﺒﺖ
ﺫﻟﻚ ﻭﺑﻘﻴﺖ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﺧﺮﻯ ﺑﺄﻧﻬﺎ ﻣﺠﻤﻊ ﻋﻠﻴﻬﺎ ،ﻭﻫﻲ :ﺇﺫﺍ ﻣﻀﻰ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ
ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨﺘﻈﺮ ﻭﺿﻊ ﺍﻟﺤﻤﻞ.
ﻭﺃﻳﻀﺎ :ﻓﺈﻥ ﺃﺣﺪﺍ ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ.
ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ " :ﻭﺃﻭﻻﺕ ﺍﻷﺣﻤﺎﻝ ﺃﺟﻠﻬﻦ ﺃﻥ ﻳﻀﻌﻦ ﺣﻤﻠﻬﻦ " ) (٣ﻣﺨﺼﻮﺻﺔ
ﺑﺎﻟﻤﻄﻠﻘﺎﺕ ،ﻷﻧﻬﺎ ﻭﺭﺩﺕ ﻋﻘﻴﺐ ﺫﻛﺮ ﺍﻟﻤﻄﻠﻘﺎﺕ ،ﻭﻟﻢ ﻳﺠﺮ ﻟﻠﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ
ﺫﻛﺮ.
ﻣﺴﺄﻟﺔ :٢٠ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﺣﺎﻣﻼ ﻛﺎﻧﺖ ﺃﻭ
ﺣﺎﺋﻼ ﺑﻼ ﺧﻼﻑ .ﺇﻻ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺭﻭﻭﺍ ﺃﻧﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻦ
ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ ﺍﻟﺬﻱ ﻓﻲ ﺟﻮﻓﻬﺎ ) ،(٤ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻟﻚ.
ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ :ﺃﻧﻪ ﻗﺎﻝ ﺃﻥ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ ) ،(٥ﻭﻟﻢ ﻳﻔﺼﻞ.
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) (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١١٢٢ :٢ﺣﺪﻳﺚ ،١٤٨٥ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٥٨ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٣٠٣ :٢٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣١ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٤
) (٢ﺍﻟﺒﻘﺮﺓ.٢٣٤ :
) (٣ﺍﻟﻄﻼﻕ.٤ :
) (٤ﺍﻟﻜﺎﻓﻲ ١١٥ :٦ﺣﺪﻳﺚ ،١٠ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٣٠ :٣ﺣﺪﻳﺚ ،١٥٩٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٢ :٨
ﺣﺪﻳﺚ ،٥٢٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٤٥ :٣ﺣﺪﻳﺚ .١٢٣٣
) (٥ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻷﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ﻭﺍﻟﻬﺎﺩﻱ
ﻭﺍﻟﻘﺎﺳﻢ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ .ﺍﻧﻈﺮ ﺫﻟﻚ ﻓﻲ ﺍﻟﺘﻬﺬﻳﺐ ١٥٢ :٨ﺣﺪﻳﺚ ،٥٢٨ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٤٦ :٣
ﺣﺪﻳﺚ ،١٢٣٥ﻭﺍﻟﻔﻘﻴﻪ ٣٣٠ :٣ﺣﺪﻳﺚ ،١٥٩٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣١ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
،١٠٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٢٣ :٤
)(٦٨
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٢١ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺗﻌﺘﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ ،ﺣﺎﺿﺖ ﻓﻴﻬﺎ ﺛﻼﺛﺔ
ﺃﻗﺮﺍﺀ ﺃﻭ ﻟﻢ ﺗﺤﺾ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻬﺎ ﺃﻥ ﺗﺤﻴﺾ ﻛﻞ ﺧﻤﺴﺔ ﺃﺷﻬﺮ ﺩﻓﻌﺔ ،ﻓﺈﻧﻬﺎ ﺗﻌﺘﺪ
ﺑﺎﻟﺸﻬﻮﺭ ﻭﻻ ﺗﺮﺍﻋﻲ ﺍﻟﺤﻴﺾ .ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻬﺎ ﺃﻥ ﺗﺤﻴﺾ ﻓﻲ ﻛﻞ ﺷﻬﺮ ﻣﺮﺓ ،ﺃﻭ
ﻓﻲ ﻛﻞ ﺷﻬﺮﻳﻦ ﻣﺮﺓ ،ﻭﺍﺣﺘﺒﺲ ﺣﻴﻀﻬﺎ ،ﻟﻢ ﺗﻨﻘﺾ ﻋﺪﺗﻬﺎ ﺑﺎﻟﺸﻬﻮﺭ ﺣﺘﻰ ﻳﺴﺘﺒﻴﻦ
ﺃﻣﺮﻫﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻓﻮﻥ ﻣﻨﻜﻢ ﻭﻳﺬﺭﻭﻥ ﺃﺯﻭﺍﺟﺎ ﻳﺘﺮﺑﺼﻦ
ﺑﺄﻧﻔﺴﻬﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ " ) (٣ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٢٢ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺒﺎﺋﻨﺔ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ،ﻭﻻ ﺍﻟﺴﻜﻨﻰ ﻋﻨﺪﻧﺎ ،ﺇﻻ ﺃﻥ
ﺗﻜﻮﻥ ﺣﺎﻣﻼ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﺟﺎﺑﺮ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ،ﻭﺗﺴﺘﺤﻖ ﺍﻟﺴﻜﻨﻰ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺑﻦ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﺎﺋﺸﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ ،ﻭﻓﻘﻬﺎﺀ
--------------------
) (١ﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٣٣٠ :١ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٢ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٢ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٢ :٣ﻭﺍﻟﻮﺟﻴﺰ ،٩٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٧٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٥٣ :
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٢١١ :١
) (٢ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٥ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٣ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٢١١ :١
) (٣ﺍﻟﺒﻘﺮﺓ.٢٣٤ :
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٠ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦٤ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٤ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
،١٦٧ :١٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٢٦ :٣
)(٦٩
ﺍﻷﻣﺼﺎﺭ ﺑﺄﺳﺮﻫﻢ :ﻣﺎﻟﻚ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺗﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﻨﻰ ﻣﻌﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٣ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﺘﻲ ﺗﺤﻞ ﺇﺧﺮﺍﺝ ﺍﻟﻤﻄﻠﻘﺔ ﻣﻦ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﺃﻥ ﺗﺸﺘﻢ
ﺃﻫﻞ ﺍﻟﺮﺟﻞ ﻭﺗﺆﺫﻳﻬﻢ ﻭﺗﺒﺪﻭ ﻋﻠﻴﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﺇﻟﻴﻪ ﺫﻫﺐ
ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺍﻟﻔﺎﺣﺸﺔ ﺃﻥ ﺗﺰﻧﻲ ،ﻓﺘﺨﺮﺝ ﻭﺗﺤﺪ ،ﺛﻢ ﺗﺮﺩ ﺇﻟﻰ ﻣﻮﺿﻌﻬﺎ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻵﻳﺔ ) (٦ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﻓﺈﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
--------------------
) (١ﺍﻷﻡ ٢٢٧ :٥ﻭ ،٢٣٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٢ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦٤ :١٨
ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٥ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٠ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٤ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٠١ﻭﺍﻟﻮﺟﻴﺰ ،١٠٠ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٥٩ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﻭﺣﺎﺷﻴﺔ
ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٤٧ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٧ - ١٦٦ :١٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ
.١٨١٧ :٤
) (٢ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣١١ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٨١ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٤٥٩ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٧ :١٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢٧ - ١١٢٦ :٣
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٩٤ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ١٠٤ :٦ﺣﺪﻳﺚ ،٥ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٣ :٨ﺣﺪﻳﺚ ٤٦٠ﻭ ،٤٦٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٣٤ :٣
ﺣﺪﻳﺚ .١١٩١ - ١١٨٨
) (٤ﺍﻷﻡ ،٢٣٥ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٧٦ :١٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٦ :١٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٧
،٤٣١ﻭﺗﻔﺴﻴﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ،٣٢ :٣٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٢ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٤ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،١٥٧ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .١٨١٩ :٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٣٢ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٧٥ :١٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٥٧ :٩
) (٦ﺍﻟﻨﺴﺎﺀ.١٩ :
)(٧٠
ﻭﺁﻟﻪ ﺃﺧﺮﺝ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻟﻤﺎ ﺑﺪﺕ ﻋﻠﻰ ﺑﻴﺖ ﺃﺣﻤﺎﺋﻬﺎ ﻭﺷﺘﻤﺘﻬﻢ ) ،(١ﻓﺜﺒﺖ ﺃﻥ
ﺍﻵﻳﺔ ﻭﺭﺩﺕ ﻓﻲ ﻫﺬﺍ.
ﻣﺴﺄﻟﺔ :٢٤ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ﺑﻼ ﺧﻼﻑ .ﻭﻋﻨﺪﻧﺎ ﻻ
ﺗﺴﺘﺤﻖ ﺍﻟﺴﻜﻨﻰ ﺃﻳﻀﺎ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﻋﺒﺪ
ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺎﺋﺸﺔ ) .(٢ﻭﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﺣﺪ ﻗﻮﻟﻲ
ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ).(٣
ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﺃﻧﻬﺎ ﺗﺴﺘﺤﻖ ﺍﻟﺴﻜﻨﻰ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ،
ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﻡ ﺳﻠﻤﺔ .ﻭﻫﻮ
ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻫﻮ ﺃﺻﻠﺢ ﺍﻟﻘﻮﻟﻴﻦ ﻋﻨﺪﻫﻢ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﺃﺣﺮﻣﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺤﺞ ،ﺛﻢ ﻃﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ ،ﻭﺟﺐ ﻋﻠﻴﻬﺎ
ﺍﻟﻌﺪﺓ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎ ﺑﺤﻴﺚ ﺗﺨﺎﻑ ﻓﻮﺍﺕ ﺍﻟﺤﺞ ﺇﻥ ﺃﻗﺎﻣﺖ ،ﻓﺈﻧﻬﺎ ﺗﺨﺮﺝ
ﻭﺗﻘﻀﻲ ﺣﺠﻬﺎ ،ﻭﺗﻌﻮﺩ ﻓﺘﻘﻀﻲ ﺑﺎﻗﻲ ﺍﻟﻌﺪﺓ ﺇﻥ ﺑﻘﻲ ﻋﻠﻴﻬﺎ ﺷﺊ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣٣ :٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٧٧ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٣١٠ :٢٠
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣٥ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٠٢ :٧
) (٣ﺍﻷﻡ ٢٢٦ :٥ﻭ ،٢٢٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٨٣ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٥ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٤٠٢ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٨ :٢١ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٧ :٣
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٥٦ :٩
) (٤ﺍﻷﻡ ٢٢٦ :٥ﻭ ٢٢٧ﻭ ،٢٣٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٨٣ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٠ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٥٦ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٨ :٢١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٩٥ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٩ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٠٣ :٣
) (٥ﺍﻟﻜﺎﻓﻲ ١١٤ :٦ﺣﺪﻳﺚ ٣ﻭ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥١ :٨ﺣﺪﻳﺚ ،٥٢٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٤٤ :٣ﺣﺪﻳﺚ
.١٢٢٨
)(٧١
ﻭﺍﺳﻌﺎ ،ﺃﻭ ﻛﺎﻧﺖ ﻣﺤﺮﻣﺔ ﺑﻌﻤﺮﺓ ،ﻓﺈﻧﻬﺎ ﺗﻘﻴﻢ ﻭﺗﻘﻀﻲ ﻋﺪﺗﻬﺎ ،ﺛﻢ ﺗﺤﺞ ﻭﺗﻌﺘﻤﺮ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻘﻴﻢ ﻭﺗﻌﺘﺪ ،ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻟﺨﺮﻭﺝ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎ ﺃﻭ ﻭﺍﺳﻌﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﺗﻤﻮﺍ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻟﻠﻪ " ) (٣ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢٦ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ ﻃﻮﻝ ﺍﻟﻌﺪﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ) (٤ﺇﻻ ﺍﻟﺸﻌﺒﻲ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻓﺈﻧﻬﻤﺎ ﻗﺎﻻ :ﻻ ﻳﻠﺰﻣﻬﺎ
ﺍﻟﺤﺪﺍﺩ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻌﺪﺓ ،ﻭﺇﻧﻤﺎ ﻳﻠﺰﻣﻬﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﻌﺪﺓ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻳﺤﻞ ﻻﻣﺮﺃﺓ ﺗﺆﻣﻦ ﺑﺎﻟﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﺗﺤﺪ
ﻋﻠﻰ ﻣﻴﺖ ﻓﻮﻕ ﺛﻼﺙ ﻟﻴﺎﻝ ﺇﻻ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ ).(٦
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) (١ﺍﻷﻡ ،٢٢٨ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٧٣ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،١٨٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٦٩ :٩
) (٢ﺍﻟﻤﺒﺴﻮﻁ ٣٢ :٦ﻭ ،٣٦ﻭﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ،٢٠٦ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٧٣ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٤٢ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٦٩ :٩
) (٣ﺍﻟﺒﻘﺮﺓ.١٩٦ :
) (٤ﺍﻷﻡ ،٢٣٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،٩٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
،٨٢ﻭ ،٨٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٣٠ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٢ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٧ :٢
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤١٩ :١ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٦ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ :٦
،٥٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩١ :٣ﻭﺍﻟﻨﺘﻒ ،٣٣٣ :١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :٩
،٤٨٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٩١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٤٦ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،٨٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢٨ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٢ :٤
) (٥ﺍﻟﻤﺤﻠﻰ ،٢٧٩ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٢ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ :٩
،٤٨٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٤٦ :٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٢٩ :٣
) (٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٧٦ :٧ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١١٢٤ - ١١٢٣ :٢ﺣﺪﻳﺚ ،١٤٨٧ - ١٤٨٦ﻭﺳﻨﻦ
ﺍﻟﻨﺴﺎﺋﻲ ،٢٠١ - ١٩٨ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٧٤ :١ﺣﺪﻳﺚ ،٢٠٨٦ - ٢٠٨٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ :٢
٢٩٠ﺣﺪﻳﺚ ،٢٢٩٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣٧ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٣٩ :٣ﺣﺪﻳﺚ ،١١٤٦
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٢٠ :١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٩ :٢١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٨٤ :٩ﻭﻓﻲ ﺍﻟﺒﻌﺾ
ﻣﻨﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
)(٧٢
ﻣﺴﺄﻟﺔ :٢٧ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺒﺎﺋﻦ -ﺇﻣﺎ ﺑﻄﻼﻕ ﺛﻼﺙ ﺃﻭ ﺧﻠﻊ ﺃﻭ ﻓﺴﺦ -ﻻ ﻳﺠﺐ
ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ ﻋﻨﺪﻧﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ .ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ ) .(١ﻭﺑﻪ ﻗﺎﻝ
ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٢
ﻭﺃﻃﻠﻖ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ .ﺇﻻ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﺃﻧﻪ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﺤﺪﺍﺩ ،ﻭﺇﻧﻤﺎ
ﺍﺳﺘﺤﺒﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ،ﻭﻣﺎﻟﻚ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺃﻳﻀﺎ :ﻓﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﻄﻴﺐ ﺍﻷﺻﻞ ﻓﻴﻪ ﺍﻹﺑﺎﺣﺔ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ
ﺩﻟﻴﻞ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻗﻞ ﻣﻦ ﺣﺮﻡ ﺯﻳﻨﺔ ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﺃﺧﺮﺝ ﻟﻌﺒﺎﺩﻩ " ) (٤ﻳﺪﻝ ﻋﻠﻴﻪ
ﺃﻳﻀﺎ.
ﻣﺴﺄﻟﺔ :٢٨ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ ﺑﻼ ﺧﻼﻑ،
ﻭﻳﻨﺒﻐﻲ ﻟﻮﻟﻴﻬﺎ ﺃﻥ ﻳﺠﻨﺒﻬﺎ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮﺓ ﺍﺟﺘﻨﺎﺑﻪ ﻣﻦ ﺍﻟﺤﺪﺍﺩ .ﻭﺑﻪ ﻗﺎﻝ
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) (١ﺍﻟﻤﺠﻤﻮﻉ ١٨١ :١٨ﻭ ،١٨٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
.٣٩٨
) (٢ﺍﻟﻠﺒﺎﺏ ،٢٦٦ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩١ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩١ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٨٠ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٤٧ :٩
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٩٦ - ٩٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٨٥ :١٨
) (٣ﺍﻟﻤﺤﻠﻰ ،٢٨٠ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٤٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ١٨١ :١٨ﻭ
،١٨٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٣٩٨ :٣
) (٤ﺍﻷﻋﺮﺍﻑ.٣٢ :
)(٧٣
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺣﺪﺍﺩ ﻋﻠﻴﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) ،(٣ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻭﺭﻭﻱ :ﺃﻥ ﺍﻣﺮﺃﺓ ﺃﺗﺖ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻥ ﺍﺑﻨﺘﻲ
ﺗﻮﻓﻲ ﺯﻭﺟﻬﺎ ،ﻭﻗﺪ ﺍﺷﺘﻜﺖ ﻋﻴﻨﻬﺎ .ﺃﻓﺄﻛﺤﻠﻬﺎ؟ ﻓﻘﺎﻝ :ﻻ ) .(٤ﻭﻟﻢ ،ﻳﺴﺄﻝ ﻫﻞ
ﻫﻲ ﺻﻐﻴﺮﺓ ﺃﻭ ﻛﺒﻴﺮﺓ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺤﻜﻢ ﻻ ﻳﺨﺘﻠﻒ.
ﻣﺴﺄﻟﺔ :٢٩ﺍﻟﺬﻣﻴﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺖ ﻣﺴﻠﻢ ،ﻓﻤﺎﺕ ﻋﻨﻬﺎ ،ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻋﺪﺓ
ﺍﻟﻮﻓﺎﺓ ﺑﻼ ﺧﻼﻑ ،ﻭﻳﻠﺰﻣﻬﺎ ﺍﻟﺤﺪﺍﺩ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺣﺪﺍﺩ ﻋﻠﻴﻬﺎ ).(٦
--------------------
) (١ﺍﻷﻡ ،٢٣٢ :٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٠ :٦ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٢٧٥ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٢ :٤
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٦٠ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٦٦ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٩٥ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،١٤٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٢ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٢٧٥ :١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٧ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٩٥ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
.٢٢٢
) (٣ﺍﻟﻜﺎﻓﻲ ١١٦ :٦ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٥٩ :٨ﺣﺪﻳﺚ ،٥٥٢ - ٥٥١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٥٣ :٣ﺣﺪﻳﺚ
.١٢٦١
) (٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١١٢٤ :٢ﺣﺪﻳﺚ ،١٤٨٨ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٧٧ :٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٩٠ :٢
ﺣﺪﻳﺚ ،٢٢٩٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣٧ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٢٠ :١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :٩
،٤٨٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٣٩ :٣ﺣﺪﻳﺚ ،١٦٤٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٩٢ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٣٢ :٣
) (٥ﺍﻷﻡ ٢١٥ :٥ﻭ ،٢٣٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٨ - ٨٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٢ :٤
) (٦ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٦ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩٥ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩٥ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،١٢٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،١٤٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٨ - ٨٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ،٩٥ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٢ :٤
)(٧٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) .(١ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻻ
ﺗﺨﺘﻀﺐ ،ﻭﻻ ﺗﻜﺘﺤﻞ ) .(٢ﻭﻫﻮ ﻋﺎﻡ.
ﻣﺴﺄﻟﺔ :٣٠ﺍﻟﻜﺎﻓﺮﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺖ ﻛﺎﻓﺮ ،ﻓﻤﺎﺕ ﻋﻨﻬﺎ ،ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ
ﻭﺍﻻﺣﺪﺍﺩ ﻣﻌﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﺎ ﻭﻻ ﺇﺣﺪﺍﺩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) ،(٥ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻣﺴﺄﻟﺔ :٣١ﻛﻞ ﻣﻮﺿﻊ ﺗﺠﺘﻤﻊ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻋﺪﺗﺎﻥ ،ﻓﺈﻧﻬﻤﺎ ﻻ ﺗﺘﺪﺍﺧﻼﻥ ،ﺑﻞ
ﺗﺄﺗﻲ ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ،
ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﺫﻫﺐ ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺇﻟﻰ ﺃﻧﻬﻤﺎ ﺗﺘﺪﺍﺧﻼﻥ ،ﻭﺗﻌﺘﺪ ﻋﺪﺓ
ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﻌﺎ ).(٧
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ١١٦ :٦ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٩ :٨ﺣﺪﻳﺚ ،٥٥٢ - ٥٥١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٥٣ :٣ﺣﺪﻳﺚ
.١٢٦١
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٤٠ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٠ :٨ﺣﺪﻳﺚ ،٥٥٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٩٧ :٧ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ
ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٩٥ :٣
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٠٩ :٣ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٨٩ :٣
ﻭ ،٢٩٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٥ - ٣٤ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٣٧ :٢
) (٥ﺍﻟﻜﺎﻓﻲ ١٧٥ - ١٧٤ :٦ﺣﺪﻳﺚ ١ﻭ .٣
) (٦ﺍﻷﻡ ،٢٣٣ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٥٢ :١٨ﻭ ،١٩٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٢ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٣٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣١ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٤ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٤ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٥ :٤
) (٧ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٢٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٤ - ٩٣ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤١ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ - ٢٨٣ :٣
،٢٨٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٤ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٧٤ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٠٦ :٢٠ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٣٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣١ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٥ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥٢ :١٨
)(٧٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ
ﻭﺃﻳﻀﺎ :ﻓﻘﺪ ﺛﺒﺖ ﻭﺟﻮﺏ ﺍﻟﻌﺪﺗﻴﻦ ﻋﻠﻴﻬﺎ ،ﻭﺗﺪﺍﺧﻠﻬﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ :ﺃﻥ ﻃﻠﻴﺤﺔ ) (١ﻛﺎﻧﺖ ﺗﺤﺖ
ﺭﺷﻴﺪ ﺍﻟﺜﻘﻔﻲ ) ،(٢ﻓﻄﻠﻘﻬﺎ ﺍﻟﺒﺘﺔ ﻓﻨﻜﺤﺖ ﻓﻲ ﺁﺧﺮ ﻋﺪﺗﻬﺎ ،ﻓﻔﺮﻕ ﻋﻤﺮ ﺑﻴﻨﻬﻤﺎ ﻭﺿﺮﺑﻬﺎ
ﺑﺎﻟﻤﺨﻔﻘﺔ ﺿﺮﺑﺎﺕ ،ﻭﺯﻭﺟﻬﺎ ،ﺛﻢ ﻗﺎﻝ :ﺃﻳﻤﺎ ﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ ،ﻓﺈﻥ ﻟﻢ
ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ ﺯﻭﺟﻬﺎ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺗﺄﺗﻲ ﺑﺒﻘﻴﺔ ﻋﺪﺓ ﺍﻷﻭﻝ ،ﺛﻢ
ﺗﺴﺘﺄﻧﻒ ﻋﺪﺓ ﺍﻟﺜﺎﻧﻲ ،ﺛﻢ ﻻ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ ) .(٣ﻭﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻣﺜﻞ
ﺫﻟﻚ ) ،(٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﻧﻜﺤﺖ ﺍﻟﻤﻌﺘﺪﺓ ،ﻭﻃﺄﻫﺎ ﺍﻟﻨﺎﻛﺢ ﻭﻫﻤﺎ ﺟﺎﻫﻼﻥ ﺑﺘﺤﺮﻳﻢ
ﺍﻟﻮﻁﺀ ،ﺃﻭ ﻛﺎﻥ ﺍﻟﻮﺍﻃﺊ ﺟﺎﻫﻼ ﻭﺍﻟﻤﺮﺃﺓ ﻋﺎﻟﻤﺔ ،ﻓﻼ ﺣﺪ ﻋﻠﻰ ﺍﻟﻮﺍﻃﺊ ،ﻭﻳﻠﺤﻘﻪ
ﺍﻟﻨﺴﺐ ،ﻭﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ .ﻭﺑﻪ ﻗﺎﻝ :ﻣﺎﻟﻚ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ).(٥
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺗﺤﻞ ﻟﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ،ﻭﺭﻭﻭﻩ
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) (١ﻃﻠﻴﺤﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻠﻪ )ﻋﺒﻴﺪ ﺍﻟﻠﻪ( ﺍﻷﺳﺪﻳﺔ .ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺍﻷﺛﻴﺮ ﻓﻲ ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ،٤٩٦ :٥ﻭﺍﺑﻦ ﺣﺠﺮ ﻓﻲ
ﺗﻌﺠﻴﻞ ﺍﻟﻤﻨﻔﻌﺔ ١٣٣ :ﻭﺫﻛﺮ ﻛﻞ ﻣﻨﻬﻤﺎ ﻗﺼﺔ ﻧﻜﺎﺣﻬﺎ ﻓﻲ ﻋﺪﺗﻬﺎ.
) (٢ﺭﺷﻴﺪ ،ﻭﻗﻴﻞ :ﺭﻭﻳﺸﺪ ﺍﻟﺜﻘﻔﻲ ﺃﺑﻮ ﻋﻼﺝ ﺍﻟﻄﺎﺋﻔﻲ ﺍﻟﻤﺪﻧﻲ ،ﻛﺎﻥ ﻳﺒﻴﻊ ﺍﻟﺸﺮﺍﺏ ﻭﻗﺪ ﺃﻣﺮ ﻋﻤﺮ ﺑﺤﺮﻕ ﺩﺍﺭﻩ.
ﺗﻌﺠﻴﻞ ﺍﻟﻤﻨﻔﻌﺔ ١٣٠ﻭ ،١٣٢ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ .٤٩٦ :٥
) (٣ﺍﻷﻡ ،٢٣٣ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩٠ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٣٨ :٩
) (٤ﺍﻷﻡ ،٢٣٣ :٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٣٨ :٩
) (٥ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٤٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩١ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.١٤١
)(٧٦
ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(١
ﻭﻫﻜﺬﺍ ﺣﻜﻢ ﻛﻞ ﻭﻁﺀ ﺑﺸﺒﻬﺔ ﺗﺘﻌﻠﻖ ﺑﻪ ﻓﺴﺎﺩ ﺍﻟﻨﺴﺐ ،ﻛﺎﻟﺮﺟﻞ ﻳﻄﺄ ﺯﻭﺟﺔ
ﻏﻴﺮﻩ ﺑﺸﺒﻬﺔ ﺃﻭ ﺃﻣﺘﻪ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ) ،(٣ﻭﻻ ﻣﺨﺎﻟﻒ
ﻟﻪ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٣٣ﺍﻣﺮﺃﺓ ﺍﻟﻤﻔﻘﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺧﺒﺮﻩ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﺣﻲ ﻫﻮ ﺃﻡ ﻣﻴﺖ،
ﺗﺼﺒﺮ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ،ﺛﻢ ﺗﺮﻓﻊ ﺧﺒﺮﻫﺎ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻴﻨﻔﺬ ﻣﻦ ﻳﺘﻌﺮﻑ ﺧﺒﺮ ﺯﻭﺟﻬﺎ ﻓﻲ
ﺍﻵﻓﺎﻕ ،ﻓﺈﻥ ﻋﺮﻑ ﻟﻪ ﺧﺒﺮﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻃﺮﻳﻖ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ ،ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﻟﻪ
ﺧﺒﺮﺍ ﺃﻣﺮ ﻭﻟﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ،ﻓﺈﻥ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﻓﻼ ﻃﺮﻳﻖ ﻟﻬﺎ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ ،ﻭﺇﻥ ﻟﻢ
ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﻓﺈﺫﺍ ﺍﻋﺘﺪﺕ ﺫﻟﻚ ﺣﻠﺖ
ﻟﻸﺯﻭﺍﺝ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺗﺼﺒﺮ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ،ﺛﻢ ﺗﺮﻓﻊ ﺃﻣﺮﻫﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﺣﺘﻰ ﻳﻔﺮﻕ
ﺑﻴﻨﻬﻤﺎ ،ﺛﻢ ﺗﻌﺘﺪ ﻟﻠﻮﻓﺎﺓ ﻭﺗﺤﻞ ﻟﻸﺯﻭﺍﺝ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ
ﻋﺒﺎﺱ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ) .(٤ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺪﺓ
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) (١ﺍﻷﻡ ،٢٣٣ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩١ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٤١ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٤٢٨ :٥ﺣﺪﻳﺚ ،١٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٠٧ :٧ﺣﺪﻳﺚ ،١٢٧٧ - ١٢٧٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ١٨٧ :٣
ﺣﺪﻳﺚ .٦٧٩
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ .٤٤٢ :٢
) (٤ﺍﻷﻡ ،٢٤٠ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ١٥٥ :١٨ﻭ ،١٥٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٧ :٣
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
١٢٧ﻭ ١٢٨ﻭ ،١٣٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٩ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٣١ :٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
.١١٤٢
)(٧٧
ﺍﻟﺘﺮﺑﺺ ﺗﻜﻮﻥ ﻣﻦ ﺣﻴﻦ ﺍﻟﻔﻘﺪ ﻭﺍﻟﻐﻴﺒﺔ .ﻭﺃﺻﺤﺎﺑﻪ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻦ
ﻭﻗﺖ ﻣﺎ ﺗﺮﻓﻊ ﺃﻣﺮﻫﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ،ﻭﻳﻀﺮﺏ ﻟﻬﺎ ﺍﻟﻤﺪﺓ ).(١
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺃﻧﻬﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺟﻴﺔ ﺃﺑﺪﺍ ،ﻻ ﺗﺤﻞ ﻟﻸﺯﻭﺍﺝ ﺇﻟﻰ ﺃﻥ
ﺗﺘﻴﻘﻦ ﻭﻓﺎﺗﻪ .ﻭﻫﻮ ﺃﺻﺢ ﺍﻟﻘﻮﻟﻴﻦ ﻋﻨﺪﻫﻢ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺑﺄﺳﺮﻫﻢ :ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﺑﻦ
ﺷﺒﺮﻣﺔ ،ﻭﺍﻟﺜﻮﺭﻱ ﻭﻏﻴﺮﻫﻢ ).(٢
ﺩﻟﻴﻠﻨﺎ:
ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٣٤ﺍﻣﺮﺃﺓ ﺍﻟﻤﻔﻘﻮﺩ ﺇﺫﺍ ﺍﻋﺘﺪﺕ ،ﻭﺗﺰﻭﺟﺖ ،ﺛﻢ ﺟﺎﺀ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ،
ﻓﺈﻧﻪ ﻻ ﺳﺒﻴﻞ ﻟﻪ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺗﺰﻭﺟﺖ ﺑﻌﺪ ﺃﻥ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺪﺓ ،ﻓﻬﻮ ﺃﻭﻟﻰ
ﺑﻬﺎ ،ﻭﻫﻲ ﺯﻭﺟﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺇﺫ ﻧﺼﺮﻭﺍ ﻗﻮﻟﻪ ﻓﻲ
ﺍﻟﻘﺪﻳﻢ ).(٤
ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺑﻪ ،ﻭﻫﻮ ﻣﺬﻫﺒﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﻘﺪﻳﻢ ،ﺇﺫ ﻗﺎﻝ :ﺣﻜﻢ
ﺍﻟﺤﺎﻛﻢ ﻳﻨﻔﺬ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ،ﺇﻧﻬﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ ،ﻓﻼ ﺳﺒﻴﻞ
ﻟﻠﺰﻭﺝ ﻋﻠﻴﻬﺎ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺰﻭﺟﺖ ﻓﺎﻟﺜﺎﻧﻲ ﺃﻭﻟﻰ ﺑﻬﺎ ﻭﻫﻲ ﺯﻭﺟﺘﻪ ).(٥
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،١٥٥ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٣٦ :٩
) (٢ﺍﻷﻡ ،٢٣٩ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٥٥ :١٨ﻭ ،١٥٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٥٤ :
ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٢٨ - ١٢٧ :٩ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :٩
،٤٣١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٩ :٢٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٥ :١١ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٥ - ٨٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
.١٣٦ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ١٤٧ :٦ﺣﺪﻳﺚ ،٢ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٧٩ :٧ﺣﺪﻳﺚ .١٩٢٣ - ١٩٢٢
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،١٦٠ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٢٣ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٦ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٣٦ :٢
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،١٦٠ :١٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٢٢ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٨ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٦ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٣٦ :٢
)(٧٨
ﻭﺇﺫﺍ ﻗﺎﻝ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺠﺪﻳﺪ ﺃﻭ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻘﺪﻳﻢ ﺃﻥ ﺍﻟﺤﻜﻢ ﻳﻨﻔﺬ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ،ﻓﺈﻧﻬﺎ
ﺗﺮﺩ ﺇﻟﻰ ﺍﻷﻭﻝ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(١ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻦ ﺍﻟﺰﻭﺝ
ﺍﻟﺜﺎﻧﻲ ،ﻷﻧﺎ ﻗﺪ ﺣﻜﻤﻨﺎ ﺑﺰﻭﺍﻝ ﺯﻭﺟﺔ ﺍﻷﻭﻝ ،ﻭﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺪﺓ ﻭﺍﻟﺒﻴﻨﻮﻧﺔ ﺗﺤﺘﺎﺝ
ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٣٥ﺍﻟﻤﺪﺑﺮﺓ ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ،ﺍﻋﺘﺪﺕ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ،
ﻭﺇﻥ ﺃﻋﺘﻘﻬﺎ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﺛﻢ ﻣﺎﺕ ﻋﻨﻬﺎ ﺍﻋﺘﺪﺕ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ
ﺍﻟﻌﺎﺹ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺃﻥ ﺍﻟﻤﺪﺑﺮﺓ ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﺎ ﺑﻤﻮﺕ ﺳﻴﺪﻫﺎ ﻭﻻ
ﺍﺳﺘﺒﺮﺍﺀ.
ﻭﺃﻣﺎ ﺃﻡ ﺍﻟﻮﻟﺪ ﻓﺈﻧﻬﺎ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﺳﻮﺍﺀ ﻣﺎﺕ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ﺃﻭ ﺃﻋﺘﻘﻬﺎ ﻓﻲ
ﺣﺎﻝ ﺣﻴﺎﺗﻪ ،ﻭﻻ ﺗﺠﺐ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻤﺪﺑﺮﺓ ﻭﺃﻡ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻤﻌﺘﻘﺔ ﻓﻲ ﺣﺎﻝ ﺍﻟﺤﻴﺎﺓ ،ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ
ﺳﻴﺪﻫﺎ ﺍﺳﺘﺒﺮﺃﺕ ﺑﻘﺮﺀ ﻭﺍﺣﺪ ).(٤
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ .١٤٩ :٦ﺣﺪﻳﺚ .٥ - ١
) (٢ﺍﻧﻈﺮ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٩٤ :٢ﺣﺪﻳﺚ ،٢٣٠٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٧٣ :١ﺣﺪﻳﺚ ،٢٠٨٣ﻭﺍﻟﻤﺤﻠﻰ
،٣٠٤ :١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٩ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٣٦ :٣ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﻌﺎﺹ ﻓﻲ ﺃﻡ ﺍﻟﻮﻟﺪ.
) (٣ﺍﻟﻠﺒﺎﺏ ،٢٦٣ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٨٠ :٣ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٣٣١ :١ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٣٠ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٠ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
.١١٣٦
) (٤ﺍﻷﻡ ٢١٨ ٥ﻭ ،٢١٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٣ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢
ﻭﺍﻟﻮﺟﻴﺰ
،١٠٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ - ٤٥٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١١ - ٤١٠ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٠٥ :١٠
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٤٨ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٤٧ :٧ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٣٣١ :١ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٣٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٠ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢
ﻭﻓﻲ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺃﻡ ﺍﻟﻮﻟﺪ ﻓﻼﺣﻆ.
)(٧٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻳﻀﺎ ﺗﻘﺘﻀﻴﻪ.
ﻣﺴﺄﻟﺔ :٣٦ﺍﻷﻣﺔ ﺍﻟﻤﺸﺘﺮﺍﺓ ﻭﺍﻟﻤﺴﺒﻴﺔ ﺗﻌﺘﺪﺍﻥ ﺑﻘﺮﺀﻳﻦ ،ﻭﻫﻤﺎ ﻃﻬﺮﺍﻥ.
ﻭﺭﻭﻱ ﺣﻴﻀﺔ ﺑﻴﻦ ﺍﻟﻄﻬﺮﻳﻦ ) ،(١ﻭﺍﻟﻤﻌﻨﻰ ﻣﺘﻘﺎﺭﺏ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﺴﺘﺒﺮﺋﺎﻥ ﺑﻘﺮﺀ ﻭﺍﺣﺪ .ﻭﻫﻞ ﻫﻮ ﻃﻬﺮ ﺃﻭ ﺣﻴﺾ؟ ﻋﻠﻰ
ﻗﻮﻟﻴﻦ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻣﺴﺄﻟﺔ - ٣٧ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﺍﻟﻤﺴﺒﻴﺔ ﺃﻭ ﺍﻟﻤﺸﺘﺮﺍﺓ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺸﻬﻮﺭ،
ﺇﺳﺘﺒﺮﺃﺕ ﺑﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺗﺴﺘﺒﺮﺉ ﺑﺸﻬﺮ ﻭﺍﺣﺪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻭﻫﻮ ﺍﻷﻇﻬﺮ ﻋﻨﺪﻫﻢ ﺗﺴﺘﺒﺮﺉ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٣٨ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺯﻭﺟﻬﺎ ﺳﻴﺪﻫﺎ ﻣﻦ ﻏﻴﺮﻩ ،ﺛﻢ ﻣﺎﺕ ﺯﻭﺟﻬﺎ ،ﻭﺟﺐ
ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﺳﻮﺍﺀ ﻣﺎﺕ ﺳﻴﺪﻫﺎ ﻓﻲ ﺃﺛﻨﺎﺀ ﺗﻠﻚ ﺍﻟﻌﺪﺓ ﺃﻭ
ﻟﻢ ﻳﻤﺖ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﺪﺗﻬﺎ ﺷﻬﺮﺍﻥ ﻭﺧﻤﺲ ﻟﻴﺎﻝ.
ﻓﺈﻥ ﻣﺎﺕ ﺳﻴﺪﻫﺎ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺪﺓ ،ﻓﻬﻞ ﺗﻜﻤﻞ ﻋﺪﺓ ﺍﻟﺤﺮﺓ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٤
--------------------
) (١ﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :٨ﺣﺪﻳﺚ ،٤٦٨ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٣٥ :٣ﺣﺪﻳﺚ .١١٩٤
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٠١ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٠٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٥٩ - ٤٥٧ :
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١١ - ٤٠٨ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺋﻤﺔ .٨٨ :٢
) (٣ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢ﺍﻟﻮﺟﻴﺰ ،٨٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١١ :٣ﺍﻟﻤﺠﻤﻮﻉ
.١٢٠ :١٨
) (٤ﺍﻷﻡ ،٢١٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٤ :١٨ﻭﺍﻟﻮﺟﻴﺰ .١٠٤ :٢
)(٨٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻓﻮﻥ ﻣﻨﻜﻢ ﻭﻳﺬﺭﻭﻥ ﺃﺯﻭﺍﺟﺎ ﻳﺘﺮﺑﺼﻦ
ﺑﺄﻧﻔﺴﻬﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ " ) .(١ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٣٩ﺇﺫﺍ ﻣﻠﻚ ﺃﻣﺔ ﺑﺎﺑﺘﻴﺎﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻭﻃﺄﻫﺎ ﺍﻟﺒﺎﺋﻊ ،ﻓﻼ ﻳﺤﻞ
ﻟﻠﻤﺸﺘﺮﻱ ﻭﻃﺌﻬﺎ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺇﺟﻤﺎﻋﺎ .ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺸﺘﺮﻱ ﺗﺰﻭﻳﺠﻬﺎ،
ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻘﻬﺎ ﺛﻢ ﻳﺘﺰﻭﺟﻬﺎ ﻗﺒﻞ
ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ .ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺍﺳﺘﺒﺮﺃﻫﺎ ﻭﻭﻃﺄﻫﺎ ﺛﻢ ﺃﺭﺍﺩ ﺗﺰﻭﻳﺠﻬﺎ ﻗﺒﻞ
ﺍﻻﺳﺘﺒﺮﺍﺀ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻌﺘﻘﻬﺎ
ﻭﻳﺘﺰﻭﺟﻬﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﺗﻮﻃﺄ ﺣﺎﻣﻞ ﺣﺘﻰ
ﺗﻀﻊ ،ﻭﻻ ﺣﺎﺋﻞ ﺣﺘﻰ ﺗﺤﻴﺾ ) .(٤ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٤٠ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﻣﻤﻦ ﻻ ﻳﻄﺄﻫﺎ ،ﺇﻣﺎ ﻣﻦ ﺍﻣﺮﺃﺓ ،ﺃﻭ ﻣﻤﻦ ﻻ ﻳﺠﺎﻣﻊ
ﻣﺜﻠﻪ ،ﺃﻭ ﻋﻨﻴﻦ ،،ﺃﻭ ﺭﺟﻞ ﻭﻃﺄﻫﺎ ﺛﻢ ﺍﺳﺘﺒﺮﺃﻫﺎ ،ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺟﻮﺍﺯ ﻭﻃﺌﻬﺎ ﻗﺒﻞ
ﺍﻻﺳﺘﺒﺮﺍﺀ ).(٥
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) (١ﺍﻟﺒﻘﺮﺓ.٢٣٤ :
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٠٣ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ .١٥٧ :٩
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٧ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .٨٩ :٢
) (٤ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٦٢ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٧١ :١ﺣﺪﻳﺚ ،٢٣٩ﻭ ﺝ ،٣ :٤ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ
٢٤٨ :٢ﺣﺪﻳﺚ ،٢١٥٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٤ :٩ﻭﺍﻟﻤﺤﻠﻰ ،٣١٩ :١٠ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
،١١٤٥ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﻟﻔﻈﻪ.
) (٥ﺍﻟﺘﻬﺬﻳﺐ ١٧٤ :٨ﺣﺪﻳﺚ ،٦٠٩ - ٦٠٧ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦٠ :٣ﺣﺪﻳﺚ .١٢٩٣ - ١٢٩٢
)(٨١
ﻭﺭﻭﻭﺍ :ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﻭﻫﻮ ﺍﻷﺣﻮﻁ ) .(١ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻓﺄﻣﺎ ﺟﻮﺍﺯ ﺗﺰﻭﻳﺠﻬﺎ ،ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺇﺟﻤﺎﻋﺎ.
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺍﻷﻭﻝ :ﺃﺧﺒﺎﺭ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺭﻭﺍﻳﺎﺗﻬﻢ ) .(٣ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ،
ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤١ﺇﺫﺍ ﻣﻠﻚ ﺃﻣﺔ ﺑﺎﺑﺘﻴﺎﻉ ،ﺃﻭ ﻫﺒﺔ ،ﺃﻭ ﺇﺭﺙ ﺃﻭ ﺍﺳﺘﻐﻨﺎﻡ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ
ﻭﻃﺌﻬﺎ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﺻﻐﻴﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﻛﺒﻴﺮﺓ ،ﺑﻜﺮﺍ ﻛﺎﻧﺖ ﺃﻭ ﺛﻴﺒﺎ ،ﺗﺤﺒﻞ ﺃﻭ
ﻻ ﺗﺤﺒﻞ .ﻓﻼ ﻳﺨﺘﻠﻒ ﺍﻟﺤﺎﻝ ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺳﻦ ﻣﻦ ﻻ ﺗﺤﻴﺾ ﻣﺜﻠﻬﺎ
ﻣﻦ ﺻﻐﺮ ﺃﻭ ﻛﺒﺮ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﺴﺘﺜﻦ ﻣﻦ ﺍﺳﺘﺜﻨﻴﻨﺎﻩ.
ﻭﺑﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻗﺎﻝ ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺣﻜﻲ ﻗﺮﻳﺐ ﻣﻨﻪ
ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ).(٤
ﻭﺫﻫﺐ ﻣﺎﻟﻚ :ﺇﻟﻰ ﺃﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﻮﻃﺄ ﻣﺜﻠﻬﺎ ﻳﺠﺐ ﺍﻻﺳﺘﺒﺮﺍﺀ .ﻭﺇﻥ
ﻛﺎﻧﺖ ﻣﻤﻦ ﻻ ﺗﻮﻃﺄ ﻣﺜﻠﻬﺎ ﻓﻼ ﺍﺳﺘﺒﺮﺍﺀ ).(٥
ﻭﺫﻫﺐ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺇﻟﻰ ﺃﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﺒﻞ ﻣﺜﻠﻬﺎ ﻓﻼ ﺍﺳﺘﺒﺮﺍﺀ ،ﻭﺇﻥ
ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﺒﻞ ﻣﺜﻠﻬﺎ ﻭﺟﺐ ﺍﻻﺳﺘﺒﺮﺍﺀ ) .(٦ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺫﻫﺐ ﺩﺍﻭﺩ ،ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ :ﺇﻟﻰ ﺃﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺛﻴﺒﺎ ﻭﺟﺐ ﺍﻻﺳﺘﺒﺮﺍﺀ ،ﻭﺇﻥ
--------------------
) (١ﺍﻟﺘﻬﺬﻳﺐ ١٧٤ :٨ﺣﺪﻳﺚ ،١٢٩٣ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦١ :٣ﺣﺪﻳﺚ .١٢٩٤
) (٢ﺍﻷﻡ ،٢١٩ :٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ.٥٥ :
) (٣ﺍﻟﺘﻬﺬﻳﺐ ١٧٥ :٨ﺣﺪﻳﺚ ،٦١٣ - ٦١٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦١ :٣ﺣﺪﻳﺚ .١٢٩٧ - ١٢٩٥
) (٤ﺍﻷﻡ ،٩٧ :٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٠٨ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠١ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٧ :ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٠٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٥٩ :٩
) (٥ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٦٠٣ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٠ :٩ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ .١٣٧ :٢
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٥٩ :٩
)(٨٢
ﻛﺎﻧﺖ ﺑﻜﺮﺍ ﻓﻼ ﺍﺳﺘﺒﺮﺍﺀ .ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﻋﻤﻮﻡ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ﻳﺪﻝ ﻋﻠﻴﻪ،
ﻭﺇﻧﻤﺎ ﺧﺼﺼﻨﺎ ﻣﻦ ﻻ ﺗﺤﻴﺾ ﻣﺜﻠﻬﺎ ﺑﺪﻟﻴﻞ ﺃﺧﺒﺎﺭﻧﺎ.
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﺑﺎﻉ ﺟﺎﺭﻳﺔ ﻣﻦ ﻏﻴﺮﻩ ،ﺛﻢ ﺍﺳﺘﻘﺎﻝ ﺍﻟﻤﺸﺘﺮﻱ ﻓﺄﻗﺎﻟﻪ ،ﻓﺈﻥ ﻛﺎﻥ
ﻗﺪ ﻗﺒﻀﻬﺎ ﺇﻳﺎﻩ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻻﺳﺘﺒﺮﺍﺀ .ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺒﺾ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ
ﺍﻻﺳﺘﺒﺮﺍﺀ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﺫﻟﻚ ﺍﺳﺘﺤﺴﺎﻧﺎ ،ﻭﺍﻟﻘﻴﺎﺱ
ﻳﻘﺘﻀﻲ ﺃﻥ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻗﺒﺾ ﺃﻭ ﻟﻢ
ﻳﻘﺒﺾ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ .ﻭﺃﻳﻀﺎ ﻓﺎﻻﺳﺘﺒﺮﺍﺀ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻟﺒﺮﺍﺀﺓ ﺭﺣﻤﻬﺎ،
ﻭﻫﺬﻩ ﻣﺎ ﺧﺮﺟﺖ ﻣﻦ ﻳﺪﻩ ،ﻓﻼ ﻳﺠﺐ ﺍﺳﺘﺒﺮﺍﺋﻬﺎ.
ﻣﺴﺄﻟﺔ :٤٣ﺍﻻﺳﺘﺒﺮﺍﺀ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻰ ﻇﺎﻫﺮ ﺭﻭﺍﻳﺎﺕ
ﺃﺻﺤﺎﺑﻨﺎ ) .(٥ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ ،ﻭﻳﺴﺘﺤﺐ ﻟﻠﺒﺎﺋﻊ ﻭﺑﻪ ﻗﺎﻝ
ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٧
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٩ :٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٣٩ :٤
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٤٧٢ :٥ﻭﺍﻟﺘﻬﺬﻳﺐ .١٧٦ :٨
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٤٨ :١٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٦٢ :٩
) (٤ﺍﻷﻡ ،٩٦ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٢ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١١ :٣ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٠٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٨١ :٩
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٤٧٢ :٥ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٣ :٨ﺣﺪﻳﺚ ٦٠٣ﻭ ،٦٠٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ :٣
٣٥٩ﺣﺪﻳﺚ .١٢٨٧
) (٦ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٣٨ :٤
) (٧ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٢٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١٢ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻓﻲ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
،١١٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٣ :١٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٣٨ :٤
)(٨٣
ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺸﺘﺮﻱ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻇﻮﺍﻫﺮ ﺍﻷﺧﺒﺎﺭ ) (٢ﻭﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ،ﻭﻫﻮ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ،
ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻴﻪ.
ﻣﺴﺄﻟﺔ :٤٤ﺇﺫﺍ ﺛﺒﺖ ﻭﺟﻮﺏ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ ،ﻓﻤﺘﻰ ﻗﺒﻀﻬﺎ ﺍﺳﺘﺒﺮﺃﻫﺎ
ﻓﻲ ﻳﺪﻩ ،ﺣﺴﻨﺎﺀ ﻛﺎﻧﺖ ﺃﻭ ﺳﻮﺍﺀ ) ،(٣ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﻭﺧﺸﺔ ) (٥ﺍﺳﺘﺒﺮﺃﻫﺎ ﻓﻲ ﻳﺪﻩ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﺎﺋﻘﺔ
ﺍﺳﺘﺒﺮﺃﻫﺎ ﻓﻲ ﻳﺪ ﻋﺪﻝ ،ﺛﻢ ﺗﺴﻠﻢ ﺇﻟﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﻪ ﻣﻠﻜﻬﺎ ،ﻓﺠﺎﺯ ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ ﻓﻲ ﻳﺪﻩ ،ﻭﻭﺟﻮﺏ ﺗﺮﻛﻬﺎ ﻓﻲ ﻳﺪ ﻋﺪﻝ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻋﻤﻮﻡ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ).(٧
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﻣﻠﻜﻬﺎ ،ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻠﺬﺫ ﺑﻬﺎ ﻭﻣﺒﺎﺷﺮﺗﻬﺎ ﻭﻭﻃﺌﻬﺎ ﻓﻴﻤﺎ ﺩﻭﻥ
ﺍﻟﻔﺮﺝ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﺸﺘﺮﺍﺓ ﺃﻭ ﻣﺴﺒﻴﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻧﺖ ﻣﺸﺘﺮﺍﺓ ﻓﻼ ﻳﺠﻮﺯ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ ،ﻷﻧﻪ
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٥٩ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٤٧٢ :٥ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٣ :٨ﺣﺪﻳﺚ ٦٠٣ﻭ ،٦٠٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٥٩ :٣
ﺣﺪﻳﺚ .١٢٨٧
) (٣ﺳﻮﺍﺀ ﺍﻟﺸﺊ :ﻭﺳﻄﻪ .ﺍﻟﻨﻬﺎﻳﺔ ) ٤٢٧ :٢ﻣﺎﺩﺓ ﺳﻮﺃ(.
) (٤ﺍﻷﻡ ٨٧ :٣ﻭ ،٩٧ :٥ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١١ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
.١١١
) (٥ﺍﻟﻮﺧﺶ ﻣﻦ ﺍﻟﻨﺎﺱ :ﺍﻟﺮﺫﻝ ،ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻤﺬﻛﺮ ﻭﺍﻟﻤﺆﻧﺚ ﻭﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺠﻤﻊ .ﺍﻟﻨﻬﺎﻳﺔ ) ١٦٤ :٥ﻣﺎﺩﺓ
ﻭﺧﺶ(.
) (٦ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٢٤ :٢ﻭﺍﻟﻤﺤﻠﻰ .٤٢٧ ::٨
) (٧ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ) (٣٩ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻼﺣﻈﻪ.
)(٨٤
ﻻ ﻳﺄﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻣﻼ ﻓﺘﻜﻮﻥ ﺃﻡ ﻭﻟﺪ ﻏﻴﺮﻩ ) .(١ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺴﺒﻴﺔ ﻓﻔﻴﻪ
ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻻ ﻳﺠﻮﺯ.
ﻭﺍﻟﺜﺎﻧﻲ - :ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ -ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻠﺬﺫ ،ﻭﺍﻟﻨﻈﺮ ﺑﺎﻟﺸﻬﻮﺓ ﺩﻭﻥ ﺍﻟﻮﻁﺀ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺍﻷﺻﻞ ﺟﻮﺍﺯﻩ ،ﻭﺍﻟﻤﻨﻊ ﻣﻨﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﺃﻳﻀﺎ ﻋﻠﻰ
ﺫﻟﻚ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٣ﻏﻴﺮ ﻣﺨﺘﻠﻔﺔ ﻓﻴﻪ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻟﻔﺮﻭﺟﻬﻢ ﺣﺎﻓﻈﻮﻥ
ﺇﻻ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬﻢ ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻬﻢ " ) (٤ﻭﻫﺬﻩ ﻣﻠﻚ ﻳﻤﻴﻦ.
ﻣﺴﺄﻟﺔ :٤٦ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﺣﺎﻣﻼ ،ﻛﺮﻩ ﻟﻪ ﻭﻃﺌﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺮ ﻟﻬﺎ ﺃﺭﺑﻌﺔ
ﺃﺷﻬﺮ ،ﻓﺈﺫﺍ ﻣﻀﺖ ﺑﻬﺎ ﺫﻟﻚ ﻟﻢ ﻳﻜﺮﻩ ﻭﻃﺌﻬﺎ ﻓﻲ ﺍﻟﻔﺮﺝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﻴﺮﻩ :ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻭﻃﺌﻬﺎ ﺣﺘﻰ ﺗﻀﻊ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻭﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ﺑﻈﺎﻫﺮ ﺍﻵﻳﺔ ) (٧ﻭﻋﺪﻡ
ﺍﻟﻤﺎﻧﻊ.
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﻋﺠﺰﺕ ﺍﻟﻤﻜﺎﺗﺒﺔ ﻋﻦ ﺃﺩﺍﺀ ﺛﻤﻨﻬﺎ ،ﻭﻓﺴﺦ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻘﺪ،
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) (١ﺍﻷﻡ ،٩٧ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٢ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٠٢ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
.٤١٢
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٠٣ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٢ :٣ﻭﺍﻟﻮﺟﻴﺰ .١٠٢ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ٤٧٤ :٥ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٨ :٨ﺣﺪﻳﺚ ،٦٢٣ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦٣ :٣ﺣﺪﻳﺚ
.١٣٠٤
) (٤ﺍﻟﻤﺆﻣﻨﻮﻥ.٦ - ٥ :
) (٥ﺍﻷﻡ ،٩٧ :٥ﻭﺍﻟﻮﺟﻴﺰ ،١٠٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٨٨ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ
،٢٠١ :١٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١٦ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ .١١٦ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٤٧٥ :٥ﺣﺪﻳﺚ ،٥ - ٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٦ :٨ﺣﺪﻳﺚ ٦١٩ - ٦١٧ﻭﺹ ١٧٧ﺣﺪﻳﺚ ،٦٢٠
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٦٢ :٣ﺣﺪﻳﺚ .١٣٠٢ - ١٢٩٩
) (٧ﺍﻟﻤﺆﻣﻨﻮﻥ.٦ - ٥ :
)(٨٥
ﻋﺎﺩﺕ ﺇﻟﻰ ﻣﻠﻜﻪ ،ﻭﺟﺎﺯ ﻟﻪ ﻭﻃﺌﻬﺎ ﺑﻐﻴﺮ ﺍﺳﺘﺒﺮﺍﺀ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺭﺗﺪ ﺍﻟﺴﻴﺪ ﺃﻭ ﺍﻷﻣﺔ
ﻓﺈﻧﻬﺎ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻋﺎﺩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺣﻠﺖ ﻟﻪ ﺑﻼ ﺍﺳﺘﺒﺮﺍﺀ .ﻭﺃﻣﺎ ﺇﺫﺍ ﺯﻭﺟﻬﺎ ﻣﻦ
ﻏﻴﺮﻩ ،ﻓﻄﻠﻘﻬﺎ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ﺣﻠﺖ ﻟﻪ ﺑﻼ ﺍﺳﺘﺒﺮﺍﺀ .ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺑﻌﺪ
ﺍﻟﺪﺧﻮﻝ ﻟﻢ ﺗﺤﻞ ﻟﻪ ،ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﻌﺪﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ
ﺍﻟﻤﺘﺰﻭﺟﺔ :ﺗﺤﻞ ﻟﻪ ﺑﻼ ﺍﺳﺘﺒﺮﺍﺀ ،ﻭﻟﻢ ﻳﻔﺼﻞ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺗﺤﻞ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻛﻠﻬﺎ ،ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ
ﺃﻳﻤﺎﻧﻜﻢ " ) (٣ﻭﻫﺬﻩ ﻣﻨﻬﻦ ،ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﻃﻠﻘﺖ ﺍﻷﻣﺔ ﺍﻟﻤﺰﻭﺟﺔ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ،ﻟﺰﻣﻬﺎ ﻋﺪﺓ ﺍﻟﺰﻭﺟﻴﺔ،
ﻭﺃﻏﻨﻰ ﺫﻟﻚ ﻋﻦ ﺍﺳﺘﺒﺮﺍﺀ ﺛﺎﻥ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﺒﺮﺍﺀ ﻣﻔﺮﺩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤٩ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﻣﺠﻮﺳﻴﺔ ،ﻓﺎﺳﺘﺒﺮﺃﻫﺎ ،ﺛﻢ ﺃﺳﻠﻤﺖ ،ﺍﻋﺘﺪﺕ ﺑﺬﻟﻚ
ﺍﻻﺳﺘﺒﺮﺍﺀ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٤٩ - ١٤٨ :١٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
.١٦٣ - ١٦٢
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٠٢ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٣ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٠٨ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٣ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ .١٤٩ :١٣
) (٣ﺍﻟﻨﺴﺎﺀ.٣ :
) (٤ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٠٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٢ :١٨ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٨٢ :٩
)(٨٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺛﺎﻧﻴﺎ ،ﻭﻻ ﺗﻌﺘﺪ ﺑﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ " ) .(٢ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ
ﺗﻮﻃﺄ ﺍﻟﺤﺎﻣﻞ ﺣﺘﻰ ﺗﻀﻊ ،ﻭﺍﻟﺤﺎﺋﻞ ﺣﺘﻰ ﺗﺴﺘﺒﺮﺃ ) .(٣ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٥٠ﺍﻟﻌﺒﺪ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﺻﺢ ﻟﻪ ﺷﺮﺍﺋﻬﺎ ﺑﻼ
ﺧﻼﻑ ،ﻓﺈﻥ ﺍﺳﺘﺒﺮﺃﺕ ﺍﻟﺠﺎﺭﻳﺔ ﻓﻲ ﻳﺪ ﺍﻟﻌﺒﺪ ﺟﺎﺯ ﻟﻠﻤﻮﻟﻰ ﻭﻃﺌﻬﺎ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠﻰ
ﺍﻟﻌﺒﺪ ﺩﻳﻦ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﺇﺫﺍ ﻗﻀﻰ ﺩﻳﻦ ﺍﻟﻐﺮﻣﺎﺀ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺩﻳﻦ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺌﻬﺎ ﻭﺇﻥ ﻗﻀﻰ ﺣﻖ
ﺍﻟﻐﺮﻣﺎﺀ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﺒﺮﺍﺀ ﺛﺎﻥ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ " ) (٥ﻭﻫﺬﻩ ﻣﻨﻬﻦ ،ﻭﻷﻥ ﺍﻷﺻﻞ
ﺍﻹﺑﺎﺣﺔ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥١ﺇﺫﺍ ﺑﺎﻉ ﺟﺎﺭﻳﺔ ،ﻓﻈﻬﺮ ﺑﻬﺎ ﺣﻤﻞ ،ﻓﺎﺩﻋﻰ ﺍﻟﺒﺎﺋﻊ ﺃﻧﻪ ﻣﻨﻪ ،ﻭﻟﻢ ﻳﻜﻦ
ﺃﻗﺮ ﺑﻮﻃﺌﻬﺎ ﻋﻨﺪ ﺍﻟﺒﻴﻊ ،ﻭﻟﻢ ﻳﺼﺪﻗﻪ ﺍﻟﻤﺸﺘﺮﻱ ،ﻻ ﺧﻼﻑ ﺃﻥ ﺇﻗﺮﺍﺭﻩ ﻻ ﻳﻘﺒﻞ ﻓﻴﻤﺎ
ﻳﺆﺩﻱ ﺇﻟﻰ ﻓﺴﺎﺩ ﺍﻟﺒﻴﻊ .ﻭﻫﻞ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﻓﻲ ﺇﻟﺤﺎﻕ ﻫﺬﺍ ﺍﻟﻨﺴﺐ؟ ﻋﻨﺪﻧﺎ :ﺃﻧﻪ ﻳﻘﺒﻞ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻻﻣﻼﺀ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٦
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) (١ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٢ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٩ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٦٢ :٩
) (٢ﺍﻟﻨﺴﺎﺀ.٣ :
) (٣ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٦٢ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٤ :٩ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٤٨ :٢ﺣﺪﻳﺚ ،٢١٥٧
ﻭﺍﻟﻤﺤﻠﻰ ،٣١٩ :١٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٧١ :١ﺣﺪﻳﺚ ٢٣٩ﻭ ﺝ ،٣ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٤٥ :٣
ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻭﻛﺬﻟﻚ ﺗﻘﺪﻡ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ) (٣٩ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﻓﻼﺣﻆ.
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻫﺬﺍ ﻣﻦ ﻣﻈﺎﻧﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٥ﺍﻟﻨﺴﺎﺀ.٣ :
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،٢٠٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٠ - ٤٥٩ :ﻭﺍﻟﻮﺟﻴﺰ .١٠٤ :٢
)(٨٧
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺒﻮﻳﻄﻲ :ﻻ ﻳﻠﺤﻘﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺟﻮﺍﺯ ﺇﻗﺮﺍﺭ ﺍﻟﻌﺎﻗﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻣﺎ ﻟﻢ ﻳﺆﺩ ﺇﻟﻰ ﺿﺮﺭ ﻋﻠﻰ
ﻏﻴﺮﻩ ،ﻭﻟﻴﺲ ﻓﻲ ﻫﺬﺍ ﺿﺮﺭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻓﻮﺟﺐ ﺟﻮﺍﺯﻩ.
ﻣﺴﺄﻟﺔ :٥٢ﺃﻗﻞ ﺍﻟﺤﻤﻞ ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﻼ ﺧﻼﻑ ،ﻭﺃﻛﺜﺮﻩ ﻋﻨﺪﻧﺎ ﺗﺴﻌﺔ ﺃﺷﻬﺮ.
ﻭﻗﺪ ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ ﺳﻨﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻛﺜﺮﻩ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ).(٣
ﻭﺫﻫﺐ ﺍﻟﺰﻫﺮﻱ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ :ﺇﻟﻰ ﺃﻥ ﺃﻛﺜﺮﻩ ﺳﺒﻊ ﺳﻨﻴﻦ ).(٤
ﻭﻋﻦ ﻣﺎﻟﻚ ﺭﻭﺍﻳﺎﺕ ،ﺍﻟﻤﺸﻬﻮﺭ ﻣﻨﻬﺎ ﺛﻼﺙ.
ﺇﺣﺪﺍﻫﺎ :ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺃﺭﺑﻊ ﺳﻨﻴﻦ.
ﻭﺍﻷﺧﺮﻯ :ﺧﻤﺲ ﺳﻨﻴﻦ.
ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺳﺒﻊ ﺳﻨﻴﻦ ).(٥
ﻭﺫﻫﺐ ﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺇﻟﻰ ﺃﻥ ﺃﻛﺜﺮ ﻣﺪﺓ ﺍﻟﺤﻤﻞ ﺳﻨﺘﺎﻥ،
ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ).(٦
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٠٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﺍﻟﻮﺟﻴﺰ .١٠٤ :٢
) (٢ﺍﻧﻈﺮ ﺍﻟﺘﻬﺬﻳﺐ ١٢٩ :٨ﺣﺪﻳﺚ .٤٤٦
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٤ :ﻭﺍﻟﻮﺟﻴﺰ ،١٠٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٥٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٩٠ :٣ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،٨٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٨٧ :٩ﻭ
،٨٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١١ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٤٥ :٣ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ،١٥٤ :ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٠٩٧ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٢٨٧ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٤٣ :٤
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٧ :٩ﻭﺍﻻﻧﺘﺼﺎﺭ ،١٥٤ :ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٨ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٣
،٣١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .١٠٩٧ :٣
) (٥ﺍﻹﻧﺘﺼﺎﺭ ،١٥٤ :ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٢٨٧ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٠٩٧ :٣ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ٨٦ :٢ﻭ ،٨٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٤٤ :٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨٨ :٩
) (٦ﺍﻟﻠﺒﺎﺏ ،٢٧١ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٥ :٣
ﻭﺍﻻﻧﺘﺼﺎﺭ ،١٥٤ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٤٤ :٤
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨٨ :٩
)(٨٨
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﻌﺎﺩﺓ ،ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﻭﻻ ﺳﻤﻌﻨﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻭﻻ ﻗﺒﻠﻪ
ﺑﺴﻨﻴﻦ ﻣﻦ ﻭﻟﺪ ﻷﺭﺑﻊ ﺳﻨﻴﻦ ﺃﻭ ﺳﺒﻊ ﺳﻨﻴﻦ ،ﻭﻣﺎ ﻳﺪﻋﻮﻧﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺸﺎﺫﺓ ﻻ
ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ،ﻷﻧﻬﺎ ﻏﻴﺮ ﻣﻘﻄﻮﻉ ﺑﻬﺎ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻘﻄﻮﻉ ﺑﻪ ﺑﻼ ﺧﻼﻑ.
)(٨٩
ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ
)(٩١
ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ
ﻣﺴﺄﻟﺔ :١ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻤﺤﺮﻡ ،ﻟﻢ ﻳﺤﻞ ﻟﻠﻔﺤﻞ ﻧﻜﺎﺡ ﺃﺧﺖ ﻫﺬﺍ ﺍﻟﻤﻮﻟﻮﺩ
ﺍﻟﻤﺮﺗﻀﻊ ﺑﻠﺒﻨﻪ ،ﻭﻻ ﻷﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻩ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﺮﺿﻌﺔ ﻭﻣﻨﻬﺎ ،ﻷﻥ ﺃﺧﻮﺍﺗﻪ ﻭﺇﺧﻮﺗﻪ
ﺻﺎﺭﻭﺍ ﺑﻤﻨﺰﻟﺔ ﺃﻭﻻﺩﻩ .ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ،ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ :ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ ) ،(٣ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺸﺮﻉ ﺟﻮﺍﺯ ﺃﻥ
ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﺄﺧﺖ ﺍﺑﻨﻪ ﻋﻠﻰ ﺣﺎﻝ ،ﻓﺤﻜﻢ ﺍﻟﺮﺿﺎﻉ ﻣﺜﻠﻪ.
ﻣﺴﺄﻟﺔ :٢ﺗﻨﺸﺮ ﺣﺮﻣﺔ ﺍﻟﺮﺿﺎﻉ ﺇﻟﻰ ﺍﻷﻡ :ﺍﻟﻤﺮﺿﻌﺔ ،ﻭﺍﻟﻔﺤﻞ ﺻﺎﺣﺐ ﺍﻟﻠﺒﻦ.
ﻓﻴﺼﻴﺮ ﺍﻟﻔﺤﻞ ﺃﺑﺎ ﻟﻠﻤﺮﺗﻀﻊ ،ﻭﺃﺑﻮﻩ ﺟﺪﻩ ،ﻭﺃﺧﺘﻪ ﻋﻤﺘﻪ ،ﻭﺃﺧﻮﻩ ﻋﻤﻪ ﻭﻛﻞ ﻭﻟﺪ ﻟﻪ
ﻓﻬﻢ ﺇﺧﻮﺓ ﻟﻬﺬﺍ ﺍﻟﻤﺮﺗﻀﻊ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﻄﺎﺀ،
ﻭﻃﺎﻭﻭﺱ ،ﻭﻣﺠﺎﻫﺪ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ،
ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٤
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٤ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٣٢ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٣٢ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٧ :١٨ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٧٦ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٣ - ٢ :٤
) (٢ﺍﻟﻜﺎﻓﻲ ٤٣٧ :٥ﺣﺪﻳﺚ ،٣ - ٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٣٠٥ :٣ﺣﺪﻳﺚ ،١٤٦٧ﻭﺍﻟﺘﻬﺬﻳﺐ :٧
) ٣١٢ﺑﺎﺏ (٢٧ﺣﺪﻳﺚ .١٣٠٣ - ١٢٩٣
) (٣ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٩٩ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٢٣ :١ﺣﺪﻳﺚ ،١٩٣٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٣٩ :١
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٥٣ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٠٥ :٣ﺣﺪﻳﺚ .١٤٦٧
) (٤ﺍﻷﻡ ،٢٤ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٢٦ :ﻭ ،٤٤٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٠ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٦ :٢ﻭﺍﻟﻤﺤﻠﻰ :٤
،١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨ :٢ﻭﺍﻟﻠﺒﺎﺏ :٣
،٣٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٠ - ٨٩ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ
ﺭﺷﺪ ٣٧٥ :٢ﻭ ،٣٧٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٤١٨ :٣
)(٩٣
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﺃﻥ ﻟﺒﻦ ﺍﻟﻔﺤﻞ ﻻ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺮﺿﺎﻉ
ﺃﺏ ،ﻭﻻ ﻋﻢ ،ﻭﻻ ﻋﻤﺔ ،ﻭﻻ ﺟﺪ ﺃﺑﻮ ﺃﺏ ،ﻭﻻ ﺃﺥ ﻷﺏ .ﻭﻟﻬﺬﺍ ﺍﻟﻔﺤﻞ ﺃﻥ
ﻳﺘﺰﻭﺟﻬﺎ ،ﺃﻋﻨﻲ :ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻬﺎ ﺯﻭﺟﺘﻪ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻓﻲ
ﺍﻟﺘﺎﺑﻌﻴﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ ﻋﺒﺪ
ﺍﻟﺮﺣﻤﺎﻥ ﺃﺳﺘﺎﺫ ﻣﺎﻟﻚ ،ﻭﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ -ﺃﺳﺘﺎﺫ ﺃﺑﻲ ﺣﻨﻴﻔﺔ -ﻭﺍﻷﺻﻢ ،ﻭﺍﺑﻦ
ﻋﻠﻴﺔ -ﻭﻫﻮ ﺃﺳﺘﺎﺫ ﺍﻷﺻﻢ -ﻭﺑﻪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺩﺍﻭﺩ ﻭﺷﻴﻌﺘﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺭﻭﻱ ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻫﻞ ﻟﻚ ﻓﻲ ﺍﺑﻨﺔ ﻋﻤﻚ
ﺍﺑﻨﺔ ﺣﻤﺰﺓ ﻓﺈﻧﻬﺎ ﺃﺟﻤﻞ ﻓﺘﺎﺓ ﻓﻲ ﻗﺮﻳﺶ ،ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﺣﻤﺰﺓ
ﺃﺧﻲ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﺇﻥ ﺍﻟﻠﻪ ﺣﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﺣﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ ).(٣
ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺧﺖ ﻭﺍﻟﻌﻤﺔ ﻳﺤﺮﻣﺎﻥ ﻣﻦ ﺍﻟﻨﺴﺐ ﺛﺒﺖ ﺃﻧﻬﻤﺎ ﻳﺤﺮﻣﺎﻥ ﻣﻦ
ﺍﻟﺮﺿﺎﻋﺔ ﻟﻌﻤﻮﻡ ﺍﻟﺨﺒﺮ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﺣﻤﻮﻳﻪ ،ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﻐﻮﻱ ) ،(٤ﻋﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ،ﻋﻦ
--------------------
) (١ﺍﻟﻤﺤﻠﻰ ٣ :١٠ﻭ ،٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٠ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٣٨ :٢
) (٢ﺍﻟﻜﺎﻓﻲ ) ٤٤٠ :٥ﺑﺎﺏ ﺻﻔﺔ ﻟﺒﻦ ﺍﻟﻔﺤﻞ( ،ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٠٥ :٣ﺣﺪﻳﺚ ،١٤٧٣ - ١٤٧٠
ﻭﺍﻟﺘﻬﺬﻳﺐ ٣١٢ :٧ﺣﺪﻳﺚ .١٣٢٠ - ١٣١٦
) (٣ﺭﻭﻱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻣﺼﺎﺩﺭﻩ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ،ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٩٩ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ :١
،٦٢٣ﻭﺍﻟﻜﺎﻓﻲ ،٤٣٧ :٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٢ :٧ﺣﺪﻳﺚ .١٢٢٩
) (٤ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻟﻤﺮﺯﺑﺎﻥ ﺍﻟﺒﻐﻮﻱ ﺍﻟﺠﻮﻫﺮﻱ ،ﺍﻟﻤﺤﺪﺙ ﺑﻤﻜﺔ ،ﻣﺎﺕ ﺳﻨﺔ ٢٨٦ﻭﻗﻴﻞ
٢٨٧ﻫﺠﺮﻳﺔ ﻭﻗﺪ ﺟﺎﻭﺯ ﺍﻟﺘﺴﻌﻴﻦ ﺳﻤﻊ ﺃﺑﺎ ﻧﻌﻴﻢ ﻭﻃﺒﻘﺘﻪ ،ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻣﺠﺎﻭﺭﺍ ﻓﻲ ﺍﻟﺤﺮﻡ .ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ
،١٩٣ :٢ﻭﺍﻟﻮﺍﻓﻲ ﺑﺎﻟﻮﻓﻴﺎﺕ .٢٤٥ :٢١
)(٩٤
ﻣﺤﻤﺪ ﺑﻦ ﻛﺜﻴﺮ ﺍﻟﻌﺒﺪﻱ ) ،(١ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ
ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﺩﺧﻞ ﻋﻠﻲ ﺃﻓﻠﺢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ) (٢ﻓﺎﺳﺘﺘﺮﺕ ﻣﻨﻪ ،ﻓﻘﺎﻝ:
ﺗﺴﺘﺘﺮﻳﻦ ﻣﻨﻲ ﻭﺃﻧﺎ ﻋﻤﻚ؟ ﻗﺎﻟﺖ ،ﻗﻠﺖ :ﻣﻦ ﺃﻳﻦ؟ ﻗﺎﻝ :ﺃﺭﺿﻌﺘﻚ ﺍﻣﺮﺃﺓ
ﺃﺧﻲ .ﻗﻠﺖ :ﺇﻧﻤﺎ ﺃﺭﺿﻌﺘﻨﻲ ﺍﻣﺮﺃﺓ ،ﻭﻟﻢ ﻳﺮﺿﻌﻨﻲ ﺍﻟﺮﺟﻞ ،ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﺤﺪﺛﺘﻪ ،ﻓﻘﺎﻝ :ﺇﻧﻪ ﻋﻤﻚ ﻓﻠﻴﻠﺞ ﻋﻠﻴﻚ ).(٣
ﻭﻫﺬﺍ ﻧﺺ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ،ﻓﺈﻧﻪ ﺃﺛﺒﺖ ﺍﻻﺳﻢ ﻭﺍﻟﺤﻜﻢ ﻣﻌﺎ.
ﻭﻗﺪ ﻧﻘﻞ ﻫﺬﺍ ﺑﺄﻟﻔﺎﻅ ﺃﺧﺮ ) ،(٤ﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻓﺈﻧﻪ ﻧﻘﻞ :ﺍﺳﺘﺄﺫﻥ
ﻋﻠﻲ ﺃﻓﻠﺢ ﺃﺧﻮ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ) ،(٥ﻭﻏﻴﺮ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٣ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ :ﺃﻥ ﺍﻟﺬﻱ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻋﺸﺮ ﺭﺿﻌﺎﺕ
ﻣﺘﻮﺍﻟﻴﺎﺕ ﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻦ ﺑﺮﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ).(٦
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺧﻤﺲ ﻋﺸﺮﺓ ﺭﺿﻌﺔ -ﻭﻫﻮ ﺍﻷﻗﻮﻯ -ﺃﻭ ﺭﺿﺎﻉ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ،ﺃﻭ ﻣﺎ
--------------------
) (١ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻛﺜﻴﺮ ﺍﻟﻌﺒﺪﻱ ﺍﻟﺒﺼﺮﻱ ،ﺭﻭﻯ ﻋﻦ ﺃﺧﻴﻪ ﺳﻠﻴﻤﺎﻥ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺷﻌﺒﺔ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺎﻓﻊ
ﺍﻟﻤﻜﻲ ﻭﻏﻴﺮﻫﻢ ،ﻭﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ .ﻣﺎﺕ ﺳﻨﺔ ٢٢٣ﻫﺠﺮﻳﺔ ،ﻭﻛﺎﻥ ﻟﻪ ﻳﻮﻡ ﻣﺎﺕ ﺗﺴﻌﻮﻥ ﺳﻨﺔ.
ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٤١٨ :٩
) (٢ﺍﺧﺘﻠﻔﺖ ﺃﻟﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺩﺭ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺟﻌﻠﻪ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻭﺻﻔﻪ ﺑﺄﺧﻲ
ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ،ﻭﻭﺻﻔﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻘﻮﻟﻪ ﺃﻓﻠﺢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ،ﻟﻪ ﺻﺤﺒﺔ ،ﻭﻛﺎﻥ
ﻳﺴﺘﺄﺫﻥ ﻋﻠﻰ ﻋﺎﺋﺸﺔ .ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ.٣٦ :
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٢ :٢ﺣﺪﻳﺚ .٢٠٥٧
) (٤ﺍﻧﻈﺮ ﺫﻟﻚ ﻓﻲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٠٣ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ،٦٢٧ :١ﺣﺪﻳﺚ ١٩٤٨ﻭ ،١٩٤٩ﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ .٤٥٢ :٧
) (٥ﺇﻥ ﻣﺎ ﻧﻘﻠﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻛﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻄﺒﻮﻋﺔ " ﺩﺧﻞ ﻋﻠﻲ ﺃﻓﻠﺢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ﻛﻤﺎ ﺃﺷﺮﺕ ﺇﻟﻴﻪ
ﺳﺎﺑﻘﺎ ﻓﻼﺣﻆ.
) (٦ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ ﺍﻟﻤﺨﺘﻠﻒ " ٧٠ :٢ﺫﻫﺐ ﺍﻟﻤﻔﻴﺪ ﻭﺳﻼﺭ ﻭﺍﺑﻦ ﺍﻟﺒﺮﺍﺝ ﻭﺃﺑﻮ ﺍﻟﺼﻼﺡ ﻭﺍﺑﻦ ﺣﻤﺰﺓ ﺇﻟﻰ
ﺇﻥ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﺪﺩ ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﻣﺘﻮﺍﻟﻴﺎﺕ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺃﺑﻲ ﻋﻘﻴﻞ ﻣﻦ
ﻗﺪﻣﺎﺋﻨﺎ ".
)(٩٥
ﺃﻧﺒﺘﺖ ﺍﻟﻠﺤﻢ ﻭﺷﺪ ﺍﻟﻌﻈﻢ ،ﺇﺫﺍ ﻟﻢ ﻳﺘﺨﻠﻞ ﺑﻴﻨﻬﻦ ﺭﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ).(١
ﻭﺣﺪ ﺍﻟﺮﺿﻌﺔ ﻣﺎ ﻳﺮﻭﻯ ﺑﻪ ﺍﻟﺼﺒﻲ ﺩﻭﻥ ﺍﻟﻤﺼﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺤﺮﻡ ﺇﻻ ﻓﻲ ﺧﻤﺲ ﺭﺿﻌﺎﺕ ﻣﺘﻔﺮﻗﺎﺕ ،ﻓﺈﻥ ﻛﺎﻥ ﺩﻭﻧﻬﺎ ﻟﻢ
ﻳﺤﺮﻡ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﻋﺎﺋﺸﺔ .ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ،ﻭﻃﺎﻭﻭﺱ.
ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺃﻥ ﻗﺪﺭﻫﺎ ﺛﻼﺙ ﺭﺿﻌﺎﺕ ﻓﻤﺎ ﻓﻮﻗﻬﺎ ،ﻓﺄﻣﺎ ﺃﻗﻞ ﻣﻨﻬﺎ ﻓﻼ ﻳﻨﺸﺮ
ﺍﻟﺤﺮﻣﺔ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ ﺛﻮﺭ ،ﻭﺃﻫﻞ
ﺍﻟﻈﺎﻫﺮ ).(٣
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺃﻥ ﺍﻟﺮﺿﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻭ ﺍﻟﻤﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻗﻄﺮﺓ ﺗﻨﺸﺮ
ﺍﻟﺤﺮﻣﺔ .ﺫﻫﺐ ﺇﻟﻴﻪ -ﻋﻠﻰ ﻣﺎ ﺭﻭﻭﻩ -ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ.
ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ).(٤
--------------------
) (١ﻧﺴﺐ ﻓﻲ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻓﻘﻂ.
) (٢ﺍﻷﻡ ،٢٧ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٢٦ :ﻭ ٢٢٧ﻭ ،٤٤٥ﻭﺍﻟﻮﺟﻴﺰ ،١٠٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٦٠ :
ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٠ :١٨ﻭ ٢١٣ﻭ ٢١٦ﻭ ،٢١٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٩٣ :٩ﻭ ،١٩٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٢٠٠ :٩ﻭﺍﻟﻤﺤﻠﻰ ،١٠ :١٠ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ،٥١٥ :١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٥ :٢ﻭﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ
،٣٠ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٨٩ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧ :٤ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٤١٥ :٣
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠١ :٩ﻭﺍﻟﻤﺤﻠﻰ ،١٠ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٥ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٣ :١٨ﻭ ،٢١٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٠ - ٨٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
.٨٥ :٢
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٠٥ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٧٨ :٢ﻭﺍﻟﻤﺤﻠﻰ ،١٢ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،١٩٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠١ - ٢٠٠ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٢١٢ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٥ :٢ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ
،٥١٥ :١ﻭﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ ،٣٠ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٠٥ :٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٠١ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ
،٨ - ٧ :٤ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٤١٦ :٣
)(٩٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺘﺤﺮﻳﻢ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺃﻧﻪ ﻳﺤﺮﻡ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ
ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ :ﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﺇﻻ ﻣﻦ ﺷﺬ ﻣﻨﻬﻢ ﻣﻤﻦ ﻻ ﻳﻌﺘﺪ ﺑﻘﻮﻟﻪ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺠﺎﻋﺔ ) (١ﻳﻌﻨﻲ :ﻣﺎ
ﺳﺪ ﺍﻟﺠﻮﻉ.
ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﺃﻧﺒﺖ ﺍﻟﻠﺤﻢ ﻭﺷﺪ ﺍﻟﻌﻈﻢ ).(٢
ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ
ﺍﻟﺰﺑﻴﺮ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﺗﺤﺮﻡ ﺍﻟﻤﺼﺔ ﻭﻻ ﺍﻟﻤﺼﺘﺎﻥ ﻭﻻ ﺍﻟﺮﺿﻌﺔ ﻭﻻ
ﺍﻟﺮﺿﻌﺘﺎﻥ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ :ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻋﺸﺮ
ﺭﺿﻌﺎﺕ ﻣﻌﻠﻮﻣﺎﺕ ﻳﺤﺮﻣﻦ ،ﺛﻢ ﻧﺴﺨﻦ ﺑﺨﻤﺲ ﻣﻌﻠﻮﻣﺎﺕ ،ﻓﺘﻮﻓﻲ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﻫﻲ ﻣﻤﺎ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ).(٤
ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺃﻧﻬﺎ ﺃﺧﺒﺮﺕ ﺃﻥ ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻟﻪ ،ﻭﻗﻮﻟﻬﺎ) :ﺛﻢ
ﻧﺴﺨﻦ ﺑﺨﻤﺲ ﺭﺿﻌﺎﺕ( ﻗﻮﻟﻬﺎ ،ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ ﺃﻧﻪ ﻧﺴﺦ
--------------------
) (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٢ :٧ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٢ :٢ﺣﺪﻳﺚ ،٢٠٥٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٩٤ :٦
ﻭ ١٣٨ﻭ ١٧٤ﻭ ،٢١٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٥٦ :٧ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٢٦ :١ﺣﺪﻳﺚ ،١٩٤٥
ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ .١٠٢ :٦
) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ ٢٢٢ :٢ﺣﺪﻳﺚ ،٢٠٥٩ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ﺍﻟﻜﺒﺮﻯ ﺃﻳﻀﺎ ٤٦١ :٧ﻟﻔﻈﻪ:
" ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﺷﺪ ﺍﻟﻌﻈﻢ ﻭﺃﻧﺒﺖ ﺍﻟﻠﺤﻢ " .ﻭﻗﺪ ﻭﺭﺩ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ﺃﻳﻀﺎ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ
ﻓﻼﺣﻆ.
) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ ١٠٧٤ :٢ﺣﺪﻳﺚ ٢٠ﺑﺴﻨﺪ ﺁﺧﺮ ﻣﻊ ﺗﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ .ﻭﻗﺪ ﺭﻭﻱ ﺍﻟﻤﻘﻄﻊ ﺍﻷﻭﻝ
ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﻧﺤﻮ :ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٤ :٢ﺣﺪﻳﺚ ،٢٠٦٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٤٥٥ - ٤٥٤ :٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٠١ - ١٠٠ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٢٤ :١ﻭﻏﻴﺮﻫﺎ.
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٣ :٢ﺣﺪﻳﺚ ،٢٠٦٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ .١٠٠ :٦
)(٩٧
ﻛﺬﺍ ﻟﻜﺬﺍ ﺇﻻ ﺃﻥ ﻳﺒﻴﻦ ﻣﺎ ﻧﺴﺨﻪ ،ﻟﻴﻨﻈﺮ ﻓﻴﻪ ﻫﻞ ﻫﻮ ﻧﺴﺦ ﺃﻡ ﻻ؟
ﻣﺴﺄﻟﺔ :٤ﺍﻟﺮﺿﺎﻉ ﺇﻧﻤﺎ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻮﻟﻮﺩ ﺻﻐﻴﺮﺍ ،ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ
ﻛﺒﻴﺮﺍ ﻓﻠﻮ ﺍﺭﺗﻀﻊ ﺍﻟﻤﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﺍﺑﻦ
ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻫﻮ ﻗﻮﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ ﻭﻏﻴﺮﻫﻢ ).(١
ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺭﺿﺎﻉ ﺍﻟﻜﺒﻴﺮ ﻳﺤﺮﻡ ﻛﻤﺎ ﻳﺤﺮﻡ ﺭﺿﺎﻉ ﺍﻟﺼﻐﻴﺮ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﻫﻞ
ﺍﻟﻈﺎﻫﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻮﺍﻟﺪﺍﺕ ﻳﺮﺿﻌﻦ ﺃﻭﻻﺩﻫﻦ ﺣﻮﻟﻴﻦ ﻛﺎﻣﻠﻴﻦ ﻟﻤﻦ ﺃﺭﺍﺩ
ﺃﻥ ﻳﺘﻢ ﺍﻟﺮﺿﺎﻋﺔ " ).(٤
ﻭﻓﻴﻪ ﺩﻟﻴﻼﻥ:
ﺍﻷﻭﻝ :ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﺤﻮﻟﻴﻦ ﺗﻤﺎﻡ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻢ ﻳﺮﺩ ﺍﻻﺳﻢ ﻭﺍﻟﻠﻐﺔ ﻭﻻ
ﺍﻟﺠﻮﺍﺯ ،ﻓﺈﻧﻪ ﻳﻨﻄﻠﻖ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ ،ﺛﺒﺖ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺮﺿﺎﻉ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻖ
ﺑﻪ ﺍﻟﺤﺮﻣﺔ ﻭﺍﻟﺘﺤﺮﻳﻢ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺣﺪﻩ ﺑﺎﻟﺤﻮﻟﻴﻦ ،ﻓﻼ ﻳﺨﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﺟﻮﺍﺯ ﺍﻟﺮﺿﺎﻋﺔ ،ﺃﻭ ﺍﻟﻜﻔﺎﻳﺔ،
--------------------
) (١ﺍﻷﻡ ،٢٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ - ٢١٠ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٥ :٢ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٠٦ :٢ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٧٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٦ :٢
ﻭﺍﻟﻤﺤﻠﻰ ،١٩ - ١٧ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤١٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .٨٥ :٢
) (٢ﺍﻟﻤﺤﻠﻰ ،١٩ - ١٧ :١٠ﻭﺍﻷﻡ ،٢٨ :٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :٩
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ :١٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٥ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ٤٤٣ :٥ﺣﺪﻳﺚ ،٥ﻭﺃﻣﺎﻟﻲ ﺍﻟﺼﺪﻭﻕ ٣٠٩ :ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣١٧ :٧ﺣﺪﻳﺚ ،١٣١١
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ١٩٧ :٣ﺣﺪﻳﺚ .٧١٤
) (٤ﺍﻟﺒﻘﺮﺓ.٢٣٣ :
)(٩٨
ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ ،ﻓﺒﻄﻞ ﺃﻥ ﻳﺮﻳﺪ ﺍﻟﺠﻮﺍﺯ ،ﻷﻧﻪ ﺟﺎﺋﺰ ﺑﻼ ﺧﻼﻑ ،ﻭﺑﻄﻞ ﺃﻥ ﻳﺮﻳﺪ
ﺍﻟﻜﻔﺎﻳﺔ ﻷﻧﻪ ﻗﺪ ﻳﻜﺘﻔﻲ ﺑﺪﻭﻥ ﺍﻟﺤﻮﻟﻴﻦ .ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺃﻧﻪ ﺣﺪﻩ ﺑﻬﺬﻩ ﺍﻟﻤﺪﺓ ﻷﻥ
ﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻳﺘﻌﻠﻖ ﻻ ﻏﻴﺮﻩ.
ﻭﺃﻳﻀﺎ :ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﺭﺿﺎﻉ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ )(١
ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻢ ﻳﺮﺩ ﺳﻠﺐ ﺍﻻﺳﻢ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ ،ﻷﻥ ﺍﻻﺳﻢ ﻳﻨﻄﻠﻖ ﻋﻠﻴﻪ ﺑﻌﺪﻫﺎ ،ﺛﺒﺖ
ﺃﻧﻪ ﺃﺭﺍﺩ ﺳﻠﺐ ﺣﻜﻤﻪ.
ﻣﺴﺄﻟﺔ :٥ﺍﻟﻘﺪﺭ ﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻤﺤﺮﻡ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻪ ﻭﺍﻗﻌﺎ ﻓﻲ ﻣﺪﺓ
ﺍﻟﺤﻮﻟﻴﻦ ،ﻓﺈﻥ ﻭﻗﻊ ﺑﻌﻀﻪ ﻓﻲ ﻣﺪﺓ ﺍﻟﺤﻮﻟﻴﻦ ﻭﺑﻌﻀﻪ ﺧﺎﺭﺟﺎ ﻟﻢ ﻳﺤﺮﻡ.
ﻣﺜﺎﻟﻪ :ﺇﻥ ﻣﻦ ﺭﺍﻋﻰ ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ،ﺃﻭ ﺧﻤﺲ ﻋﺸﺮﺓ ﺭﺿﻌﺔ ﻋﻠﻰ
ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ،ﻓﺈﻥ ﻭﻗﻊ ﺧﻤﺲ ﺭﺿﻌﺎﺕ ﻓﻲ ﻣﺪﺓ ﺍﻟﺤﻮﻟﻴﻦ ،ﻭﺑﺎﻗﻴﻬﺎ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻟﻴﻦ
ﻓﺈﻧﻪ ﻻ ﻳﺤﺮﻡ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻭﻗﻊ ﺃﺭﺑﻊ ﺭﺿﻌﺎﺕ ﻓﻲ ﺍﻟﺤﻮﻟﻴﻦ ﻭﺧﺎﻣﺴﺔ ﺑﻌﺪﻫﻤﺎ ﻟﻢ ﻳﻨﺸﺮ
ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ).(٢
ﻭﻋﻦ ﻣﺎﻟﻚ ﺭﻭﺍﻳﺎﺕ ،ﺍﻟﻤﺸﻬﻮﺭ ﻣﻨﻬﺎ ﺣﻮﻻﻥ ﻭﺷﻬﺮ ،ﻓﻬﻮ ﻳﻘﻮﻝ ﺍﻟﻤﺪﺓ ﺧﻤﺴﺔ
ﻭﻋﺸﺮﻭﻥ ﺷﻬﺮﺍ .ﻓﺨﺎﻟﻔﻨﺎ ﻓﻲ ﺷﻬﺮ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻤﺪﺓ ﺣﻮﻻﻥ ﻭﻧﺼﻒ ،ﺛﻼﺛﻮﻥ ﺷﻬﺮﺍ ).(٤
--------------------
) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٣ :٤ﺣﺪﻳﺚ ٩ﻭ ،١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٤٥٨ :٧ﻭ .٤٦٢
) (٢ﺍﻷﻡ ،٢٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ ،٢١١ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﺍﻟﻠﺒﺎﺏ ،٢١٢ :٢ﻭﺍﻟﻤﺤﻠﻰ
،١٩ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦ :٤ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٤١٥ :٣
) (٣ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٧٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،١٩٨ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٢ :١٨
) (٤ﺍﻟﻠﺒﺎﺏ ،٢١٢ :٢ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﺍﻟﻤﺤﻠﻰ ،١٩ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧ :٢ﻭﺍﻟﻤﻐﻨﻲ :٩
،٢٠٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ :١٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٦ :٤
)(٩٩
ﻭﻗﺎﻝ ﺯﻓﺮ :ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﺷﻬﺮﺍ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺣﻮﻟﻴﻦ ﻛﺎﻣﻠﻴﻦ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻢ ﺍﻟﺮﺿﺎﻋﺔ " ) (٢ﻭﻣﻨﻪ
ﺍﻟﺪﻟﻴﻼﻥ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻫﻤﺎ ،ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ
ﺭﺿﺎﻉ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ ) .(٣ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ،ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٦ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺗﻀﻊ ﻣﻔﺘﻘﺮﺍ ﺇﻟﻰ ﺍﻟﻠﺒﻦ ﺃﻥ ﻣﺴﺘﻐﻨﻴﺎ ﻋﻨﻪ،
ﻓﺈﻧﻪ ﻣﺘﻰ ﺣﺼﻞ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺤﺮﻡ ،ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻥ ﻣﻔﺘﻘﺮﺍ ﻧﺸﺮﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻐﻨﻴﺎ ﻟﻢ ﻳﻨﺸﺮﻫﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) ،(٦ﻭﻣﻦ ﺧﺼﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺍﻋﺘﺒﺮﻧﺎ ﻋﺪﺩ ﺍﻟﺮﺿﻌﺎﺕ ،ﻓﺎﻟﺮﺿﻌﺔ ﻣﺎ ﻳﺸﺮﺑﻪ ﺍﻟﺼﺒﻲ ﺣﺘﻰ
ﻳﺮﻭﻯ ،ﻭﻻ ﺗﻌﺘﺒﺮ ﺍﻟﻤﺼﺔ .ﻭﻳﺮﺍﻋﻰ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﻦ ﺍﻟﺮﺿﻌﺔ ﻭﺍﻟﺮﺿﻌﺔ ﺭﺿﺎﻉ ﺍﻣﺮﺃﺓ
ﺃﺧﺮﻯ ،ﻓﺈﻥ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺮﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ﺑﻄﻞ ﺣﻜﻢ ﺍﻷﻭﻟﻰ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻤﺮﺟﻊ ﻓﻲ ﺍﻟﺮﺿﻌﺔ ﺇﻟﻰ ﺍﻟﻌﺎﺩﺓ ،ﻓﻤﺎ ﻳﺴﻤﻰ ﻓﻲ ﺍﻟﻌﺮﻑ ﺭﺿﻌﺔ
ﺍﻋﺘﺒﺮ ،ﻭﻣﺎ ﻟﻢ ﻳﺴﻢ ﻟﻢ ﻳﻌﺘﺒﺮ .ﻭﻟﻢ ﻳﻌﺘﺒﺮ ﺍﻟﻤﺼﺎﺕ -ﻛﻤﺎ ﻗﻠﻨﺎﻩ -ﻭﻟﻢ ﻳﻌﺘﺒﺮ ﺃﻥ ﻻ ﻳﺪﺧﻞ
ﺑﻴﻨﻬﻤﺎ ﺭﺿﺎﻉ ﺃﺟﻨﺒﻴﺔ ،ﺑﻞ ﻻ ﻓﺮﻕ ﺃﻥ ﻳﺪﺧﻞ ﺑﻴﻨﻬﻤﺎ ﺫﻟﻚ ﺃﻭ ﻻ ﻳﺪﺧﻞ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٨ﻭﻷﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﻗﻮﻉ
--------------------
) (١ﺍﻟﻤﺤﻠﻰ ،١٨ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ :١٨
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٦ :٤
) (٢ﺍﻟﺒﻘﺮﺓ.٢٣٣ :
) (٣ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٣ :٤ﺣﺪﻳﺚ ٩ﻭ ،١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٤٥٨ :٧ﻭ .٤٦٢
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٢١٤ :١٨
) (٥ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٣٧٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٣٦ :٢
) (٦ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺘﻘﺪﻣﺔ ﻓﻼﺣﻆ.
) (٧ﺍﻟﻤﺠﻤﻮﻉ ،٢١٤ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٣ :٩
) (٨ﺍﻟﺘﻬﺬﻳﺐ ٣١٦ :٧ﺣﺪﻳﺚ .١٣٠٧ - ١٣٠٦
)(١٠٠
ﺍﻟﺘﺤﺮﻳﻢ ﺑﻪ ،ﻭﻣﺎ ﺫﻛﺮﻭﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻭﺟﺮ ﺍﻟﻠﺒﻦ ﻓﻲ ﺣﻠﻘﻪ ،ﻭﻫﻮ ﺃﻥ ﻳﺼﺐ ﻓﻲ ﺣﻠﻘﻪ ﺻﺒﺎ ،ﻭﻭﺻﻞ
ﺇﻟﻰ ﺟﻮﻓﻪ ،ﻟﻢ ﻳﺤﺮﻡ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ،ﻭﺩﺍﻭﺩ ).(١
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﻧﻪ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻣﻬﺎﺗﻜﻢ ﺍﻟﻼﺗﻲ
ﺃﺭﺿﻌﻨﻜﻢ " ) (٣ﻭﻫﺬﻩ ﻣﺎ ﺃﺭﺿﻌﺖ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﻧﻔﻲ ﺍﻟﺤﺮﻣﺔ ،ﻭﺇﻳﺠﺎﺑﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ
ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﺳﻌﻂ ﺑﺎﻟﻠﺒﻦ ﺣﺘﻰ ﻳﺼﻞ ﺇﻟﻰ ﺩﻣﺎﻏﻪ ﻓﺈﻧﻪ ﻻ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ
ﻗﺎﻝ ﻋﻄﺎﺀ ،ﻭﺩﺍﻭﺩ ).(٤
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﺣﻘﻦ ﺍﻟﻤﻮﻟﻮﺩ ﺑﺎﻟﻠﺒﻦ ﻻ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٦
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
.٢١٩
) (٢ﺍﻷﻡ ٢٧ :٥ﻭ ،٢٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٩ - ٢١٨ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٨ :٢
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٥ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤١٠ :٢
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٣ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٨٠ :٤
) (٣ﺍﻟﻨﺴﺎﺀ.٢٣ :
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٩ :١٨
) (٥ﺍﻷﻡ ٢٧ :٥ﻭ ،٢٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٩ - ٢١٨ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٠٥ :٢
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٦ - ٤١٥ :٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٠٥ :٢ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ :١
،٥١٥ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٣ :٩
) (٦ﺍﻷﻡ ،٢٩ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٦ :٣ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٨ :١٨ﻭ ،٢٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٠٥ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩ :٤ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٧ :٩
)(١٠١
ﻭﺍﻵﺧﺮ :ﺃﻧﻪ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺤﻤﺪ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻤﺰﻧﻲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﻭﺃﻣﻬﺎﺗﻜﻢ ﺍﻟﻼﺗﻲ
ﺃﺭﺿﻌﻨﻜﻢ " ) (٢ﻭﻫﺬﻩ ﻣﺎ ﺃﺭﺿﻌﺖ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﺷﻴﺐ ﺍﻟﻠﺒﻦ ﺑﻐﻴﺮﻩ ،ﺛﻢ ﺳﻘﻲ ﺍﻟﻤﻮﻟﻮﺩ ،ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻏﺎﻟﺒﺎ
ﻛﺎﻥ ﺍﻟﻠﺒﻦ ﺃﻭ ﻣﻐﻠﻮﺑﺎ ،ﻭﺳﻮﺍﺀ ﺷﻴﺐ ﺑﺠﺎﻣﺪ ﻛﺎﻟﺴﻮﻳﻖ ﻭﺍﻟﺪﻗﻴﻖ ﻭﺍﻷﺭﺯ ﻭﻧﺤﻮﻩ ،ﺃﻭ
ﺑﻤﺎﻳﻊ ﻛﺎﻟﻤﺎﺀ ﻭﺍﻟﺨﻞ ﻭﺍﻟﻠﺒﻦ ،ﻛﺎﻥ ﻣﺴﺘﻬﻠﻜﺎ ﺃﻭ ﻏﻴﺮ ﻣﺴﺘﻬﻠﻚ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻬﻠﻜﺎ ﻓﻲ ﺍﻟﻤﺎﺀ ،ﻓﺈﻧﻤﺎ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ
ﺇﺫﺍ ﺗﺤﻘﻖ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺟﻮﻓﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﺤﻠﺐ ﻓﻲ ﻗﺪﺡ ،ﻭﺻﺐ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ ،ﻭﺍﺳﺘﻬﻠﻚ
ﻓﻴﻪ ،ﻓﺸﺮﺏ ﻛﻞ ﺍﻟﻤﺎﺀ ،ﻧﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻷﻧﺎ ﻗﺪ ﺗﺤﻘﻘﻨﺎ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺟﻮﻓﻪ.
ﻭﺇﻥ ﻟﻢ ﻳﺘﺤﻘﻖ ﺫﻟﻚ ،ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻣﺜﻞ ﺃﻥ ﺗﻘﻊ ﻗﻄﺮﺓ ﻓﻲ ﺣﺐ ﻣﻦ ﺍﻟﻤﺎﺀ،
ﻓﺈﻧﻪ ﺇﺫﺍ ﺷﺮﺏ ﺑﻌﺾ ﺍﻟﻤﺎﺀ ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻷﻧﺎ ﻻ ﻧﺘﺤﻘﻖ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺟﻮﻓﻪ ﺇﻻ
ﺑﺸﺮﺏ ﺍﻟﻤﺎﺀ ﻛﻠﻪ ،ﻫﻜﺬﺍ ﺣﻘﻘﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﻣﺸﻮﺑﺎ ﺑﺠﺎﻣﺪ ﻛﺎﻟﺴﻮﻳﻖ ﻭﺍﻟﺪﻗﻴﻖ ﻭﺍﻷﺭﺯ ﻭﺍﻟﺪﻭﺍﺀ
ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻏﺎﻟﺒﺎ ﻛﺎﻥ ﺍﻟﻠﺒﻦ ﺃﻭ ﻣﻐﻠﻮﺑﺎ .ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﻮﺑﺎ ﺑﻤﺎﻳﻊ ﻛﺎﻟﺨﻞ
ﻭﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺪﻭﺍﺀ ﺍﻟﻤﺎﻳﻊ ﻧﺸﺮ ﺍﻟﺤﺮﻣﺔ ﺇﻥ ﻛﺎﻥ ﻏﺎﻟﺒﺎ ،ﻭﻟﻢ ﻳﻨﺸﺮﻫﺎ ﻣﻐﻠﻮﺑﺎ ).(٤
--------------------
) (١ﺍﻷﻡ ،٢٩ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٦ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٠٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٨ :١٨ﻭ ،٢٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٠٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٩ :٤
) (٢ﺍﻟﻨﺴﺎﺀ.٢٣ :
) (٣ﺍﻷﻡ ،٢٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٢ - ٢٢١ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٥ :٣
ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧٤ :٧
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٢ :١٨
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧٥ :٧
)(١٠٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﺇﻥ ﻛﺎﻥ ﻏﺎﻟﺒﺎ ﻧﺸﺮﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻐﻠﻮﺑﺎ ﻣﺴﺘﻬﻠﻜﺎ
ﻟﻢ ﻳﻨﺸﺮﻫﺎ ،ﻭﺍﻟﺠﺎﻣﺪ ﻭﺍﻟﻤﺎﻳﻊ ﺳﻮﺍﺀ ).(١
ﻗﺎﻟﻮﺍ :ﻓﺈﻥ ﺷﻴﺐ ﻟﺒﻦ ﺍﻣﺮﺃﺓ ﺑﻠﺒﻦ ﺃﺧﺮﻯ ﻭﺷﺮﺑﻪ ﻣﻮﻟﻮﺩ ،ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺑﻮ
ﻳﻮﺳﻒ :ﻫﻮ ﺍﺑﻦ ﺍﻟﺘﻲ ﻏﻠﺐ ﻟﺒﻨﻬﺎ ﺩﻭﻥ ﺍﻷﺧﺮﻯ.
ﻭﻗﺎﻝ ﻣﺤﻤﺪ :ﻫﻮ ﺍﺑﻨﻬﻤﺎ ﻣﻌﺎ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻣﻬﺎﺗﻜﻢ ﺍﻟﻼﺗﻲ ﺃﺭﺿﻌﻨﻜﻢ " ) (٢ﻭﻫﺬﻩ ﻣﺎ ﺃﺭﺿﻌﺖ،
ﻭﻷﻥ ﺍﻷﺻﻞ ﻧﻔﻲ ﺍﻟﺘﺤﺮﻳﻢ ،ﻭﺇﺛﺒﺎﺗﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﺟﻤﺪ ﺍﻟﻠﺒﻦ ﺃﻭ ﺃﻏﻠﻲ ،ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻨﺸﺮﻫﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﺍﺭﺗﻀﻊ ﻣﻮﻟﻮﺩ ﻣﻦ ﻟﺒﻦ ﺑﻬﻴﻤﺔ ﺷﺎﺓ ﺃﻭ ﺑﻘﺮﺓ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ،ﻟﻢ
ﻳﺘﻌﻠﻖ ﺑﻪ ﺗﺤﺮﻳﻢ ﺑﺤﺎﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٥
ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺇﻟﻰ ﺃﻧﻪ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺘﺤﺮﻳﻢ ،ﻓﻴﺼﻴﺮﺍﻥ ﺃﺧﻮﻳﻦ ﻣﻦ
ﺍﻟﺮﺿﺎﻋﺔ .ﻭﺭﺑﻤﺎ ﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻏﻴﺮﻩ ﺑﻌﺾ
--------------------
) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .١٠ :٤
) (٢ﺍﻟﻨﺴﺎﺀ.٢٣ :
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٢ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٦ :٩
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧٤ :٧
) (٤ﺍﻷﻡ ،٢٩ :٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٥ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢١ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
.٣٧٤ :٧
) (٥ﺍﻷﻡ ،٢٦ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٥ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ
٢٢١ :١٨ﻭ ،٢٢٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨ :٤ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ،٥١٥ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٢٠٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٧ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧٦ :٧
)(١٠٣
ﺍﻟﺴﻠﻒ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺘﻘﺪﻣﺔ.
ﻣﺴﺄﻟﺔ :١٤ﻟﺒﻦ ﺍﻟﻤﻴﺘﺔ ﻻ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ ،ﻭﻟﻮ ﺍﺭﺗﻀﻊ ﺃﻛﺜﺮ ﺍﻟﺮﺿﻌﺎﺕ ﺣﺎﻝ
ﺍﻟﺤﻴﺎﺓ ﻭﺗﻤﺎﻣﻬﺎ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ ،ﻟﻢ ﻳﻨﺸﺮ ﺍﻟﺤﺮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ :ﻟﺒﻨﻬﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ ﻛﻬﻮ ﻓﻲ
ﺣﺎﻝ ﺣﻴﺎﺗﻬﺎ ،ﻻ ﻳﺴﻘﻂ ﺣﺮﻣﺘﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻣﻬﺎﺗﻜﻢ ﺍﻟﻼﺗﻲ ﺃﺭﺿﻌﻨﻜﻢ " ) (٤ﻭﻫﺬﻩ ﻣﺎ ﺃﺭﺿﻌﺖ.
ﻭﻷﻥ ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ،ﻭﺍﻟﺘﺤﺮﻳﻢ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﻗﺎﻝ " :ﻭﺃﺣﻞ ﻟﻜﻢ ﻣﺎ ﻭﺭﺍﺀ
ﺫﻟﻜﻢ " ) (٥ﻭﻫﺬﻩ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺔ ﻣﺮﺗﻀﻌﺔ ،ﻓﺎﺭﺗﻀﻌﺘﻬﺎ ﻣﻦ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺑﻨﺘﻬﺎ،
ﺍﻧﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻼ ﺧﻼﻑ ،ﻭﻻ ﻳﻠﺰﻣﻪ ﺷﺊ ﻣﻦ ﺍﻟﻤﻬﺮ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﺄﻣﺮﻩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻪ ﻧﺼﻒ ﺍﻟﻤﻬﺮ ،ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻤﻄﻠﻘﺔ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
.٣٧٦
) (٢ﺍﻷﻡ ،٣١ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٢١ :١٨ﻭ ،٢٢٣ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤١٥ :٣
ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٥ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨ :٤
ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ،٥١٤ :١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٧٥ :٧
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤١٠ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٢٠٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٣ :١٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٤١٥ :٣
) (٤ﺍﻟﻨﺴﺎﺀ.٢٣ :
) (٥ﺍﻟﻨﺴﺎﺀ.٢٤ :
) (٦ﺍﻷﻡ ،٣٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٠ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٥ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٢٢٤ :٩
)(١٠٤
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺃﺭﺿﻌﺘﻬﺎ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺑﻨﺘﻬﺎ -ﻣﺜﻞ ﺃﻣﻪ ﺃﻭ ﺟﺪﺗﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ
ﺑﻨﺘﻪ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ -ﺑﻠﺒﻦ ﺃﺧﻴﻪ ،ﻓﺎﻧﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ ،ﻟﻢ ﻳﻜﻦ ﻟﻠﺰﻭﺝ ﻋﻠﻰ ﺍﻟﻤﺮﺿﻌﺔ
ﺷﺊ ،ﻗﺼﺪﺕ ﺍﻟﻤﺮﺿﻌﺔ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻟﻢ ﺗﻘﺼﺪ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻬﺎ ﺍﻟﻀﻤﺎﻥ ،ﻗﺼﺪﺕ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻟﻢ ﺗﻘﺼﺪ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻗﺼﺪﺕ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺗﻌﻠﻖ ﺑﻬﺎ ﺍﻟﻀﻤﺎﻥ ،ﻭﺇﻥ ﻟﻢ ﺗﻘﺼﺪ
ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻬﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٧ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻬﺎ ﺿﻤﺎﻥ.
ﻭﻣﻦ ﻗﺎﻝ ﻳﻠﺰﻣﻬﺎ ﺍﺧﺘﻠﻔﻮﺍ.
ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻬﺎ ﻧﺼﻒ ﻣﻬﺮ ﻣﺜﻠﻬﺎ ﻻ ﻧﺼﻒ ﺍﻟﻤﺴﻤﻰ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻠﺰﻣﻬﺎ ﻧﺼﻒ ﺍﻟﻤﺴﻤﻰ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ ،ﻭﻫﺬﺍ ﺳﺎﻗﻂ ﻋﻨﺎ.
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺔ ﻛﺒﻴﺮﺓ ﻟﻬﺎ ﻟﺒﻦ ﻣﻦ ﻏﻴﺮﻩ ،ﻭﻟﻪ ﺛﻼﺙ
ﺯﻭﺟﺎﺕ ﺻﻐﺎﺭ ﺩﻭﻥ ﺍﻟﺤﻮﻟﻴﻦ ،ﻓﺄﺭﺿﻌﺖ ﻣﻨﻬﻦ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ ،ﻓﺈﺫﺍ ﺭﺿﻌﺖ
ﺍﻷﻭﻟﻰ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻤﺤﺮﻡ ،ﺍﻧﻔﺴﺦ ﻧﻜﺎﺣﻬﺎ ﻭﻧﻜﺎﺡ ﺍﻟﻜﺒﻴﺮﺓ ،ﻓﺈﺫﺍ ﺃﺭﺿﻌﺖ ﺍﻟﺜﺎﻧﻴﺔ،
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٣ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣٠ :١٨
) (٢ﺍﻷﻡ ،٣٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ :٢٢٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٠ ::١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٢ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٢١١ :٩
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٢ - ١١ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٣ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
.٢٣٠
) (٤ﺍﻷﻡ ،٣٣ - ٣٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣١ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١٢ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .١١ :٤
) (٥ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢١٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢١٢ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
.٢٣١
)(١٠٥
ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﺎﻟﻜﺒﻴﺮﺓ ﺍﻧﻔﺴﺦ ﻧﻜﺎﺡ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ
ﻓﻨﻜﺎﺣﻬﺎ ﺑﺤﺎﻟﻪ ،ﻷﻧﻬﺎ ﺑﻨﺖ ﻣﻦ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ،ﻓﺈﺫﺍ ﺃﺭﺿﻌﺖ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺜﺎﻟﺜﺔ،
ﺻﺎﺭﺕ ﺍﻟﺜﺎﻟﺜﺔ ﺃﺧﺖ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺭﺿﺎﻉ ،ﻓﺎﻧﻔﺴﺦ ﻧﻜﺎﺣﻬﺎ ﻭﻧﻜﺎﺡ ﺍﻟﺜﺎﻧﻴﺔ .ﻭﺑﻪ
ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﻤﺰﻧﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ،
ﻭﺃﺑﻮ ﺣﺎﻣﺪ ).(١
ﻭﻗﺎﻝ ﻓﻲ ﺍﻷﻡ :ﻳﻨﻔﺴﺦ ﻧﻜﺎﺡ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺣﺪﻫﺎ ،ﻷﻥ ﻧﻜﺎﺡ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻥ
ﺻﺤﻴﺤﺎ ﺑﺤﺎﻟﻪ ،ﻭﺇﻧﻤﺎ ﺗﻢ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﺜﺎﻟﺜﺔ ﺑﻔﻌﻞ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻮﺟﺐ ﺃﻥ
ﻳﻨﻔﺴﺦ ﻧﻜﺎﺣﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ ) .(٣ﻭﻫﺬﻩ
ﺃﺧﺖ ﺯﻭﺟﺘﻪ ﻣﻦ ﺃﻣﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ ،ﻓﻮﺟﺐ ﺃﻥ ﺗﺤﺮﻡ.
ﻣﺴﺄﻟﺔ :١٩ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻨﺪﻧﺎ ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﺑﺤﺎﻝ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ :ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻦ ﻣﻨﻔﺮﺩﺍﺕ ﺇﻻ ﻓﻲ ﺍﻟﻮﻻﺩﺓ.
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺷﻬﺎﺩﺗﻬﻦ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﺗﻘﺒﻞ ﻓﻲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ :ﺍﻟﻮﻻﺩﺓ،
ﻭﺍﻻﺳﺘﻬﻼﻝ ،ﻭﺍﻟﺮﺿﺎﻉ ،ﻭﺍﻟﻌﻴﻮﺏ ﺗﺤﺖ ﺍﻟﺜﻴﺎﺏ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ،
ﻭﺍﻟﺰﻫﺮﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ).(٥
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) (١ﺍﻷﻡ ،٣٣ - ٣٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٢ :١٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٢٢ :٣
ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ .١١ :٤
) (٢ﺍﻷﻡ .٣٣ :٥
) (٣ﺍﻟﻜﺎﻓﻲ ٤٣٧ :٥ﺍﻟﺤﺪﻳﺚ ٢ﻭ ،٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٠٥ :٣ﺣﺪﻳﺚ ،١٤٦٧ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
١١ :٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٩٩ :٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٦٢٣ :١ﺣﺪﻳﺚ ١٩٣٧ﻭ .١٩٣٨
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٤٣ :١٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .١٤ :٤
) (٥ﺍﻷﻡ ،٣٤ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٢٤ :٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٤١١ :٢ﻭ :٥
،١٥٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤ :٤ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٤٣ :١٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٤ - ٢٢٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٢٣ - ٢٢٢ :٩
)(١٠٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(١ﻭﻷﻥ ﺍﻷﺻﻞ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺮﺿﺎﻉ ،ﻭﺛﺒﻮﺗﻪ
ﺑﺸﻬﺎﺩﺗﻬﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٠ﻗﺪ ﻗﻠﻨﺎ ﺃﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻻ ﺗﻘﺒﻞ ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﻋﻠﻰ ﻭﺟﻪ ،ﻻ
ﻣﻨﻔﺮﺩﺍﺕ ،ﻭﻻ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ،ﻭﺇﻧﻤﺎ ﺗﻘﺒﻞ ﻣﻨﻔﺮﺩﺍﺕ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﻮﻻﺩﺓ ﻭﺍﻻﺳﺘﻬﻼﻝ
ﻭﺍﻟﻌﻴﻮﺏ ،ﻭﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﻬﺎﺩﺓ ﺃﺭﺑﻊ ﻣﻨﻬﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ
ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻦ ﻣﻨﻔﺮﺩﺍﺕ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﺛﻨﺘﻴﻦ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﺣﻤﺪ :ﻳﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻛﻠﻤﺎ ﻳﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻣﻨﻔﺮﺩﺍﺕ ﻳﺜﺒﺖ ﺑﻮﺍﺣﺪﺓ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻷﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻌﺪﺩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺤﻜﻢ ﺑﻪ
ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﻘﺒﻮﻝ ﺷﻬﺎﺩﺗﻬﻦ ،ﻭﻣﺎ ﻧﻘﺺ ﻋﻦ ﺫﻟﻚ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻟﻤﻦ ﻫﻮ ﺃﻛﺒﺮ ﺳﻨﺎ ﻣﻨﻪ ،ﺃﻭ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﺴﻦ :ﻫﺬﺍ
ﺍﺑﻨﻲ ﻣﻦ ﺍﻟﺮﺿﺎﻉ .ﺃﻭ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ ﺫﻟﻚ ،ﺳﻘﻂ ﻗﻮﻟﻬﻤﺎ ،ﻭﻟﻢ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻫﻤﺎ ﺑﺬﻟﻚ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺴﻘﻂ ،ﻷﻧﻪ ﻳﻘﻮﻝ ،ﻟﻮ ﻗﺎﻝ ﻟﻤﻦ ﻫﻮ ﺃﻛﺒﺮ ﺳﻨﺎ ﻣﻨﻪ :ﻫﺬﺍ
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) (١ﺍﻟﻜﺎﻓﻲ ٤٤٦ :٥ﺣﺪﻳﺚ ،١٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٢٣ :٧ﻭ ٣٢٤ﺣﺪﻳﺚ ١٣٣٠ - ١٣٢٩ﻭ .١٣٣٦
) (٢ﺍﻷﻡ ،٣٤ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٢٤ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٤٣ :١٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٢٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٢٣ :٩
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ .١٥٨ :٥
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٢٢ :٩
) (٥ﺍﻟﻤﺒﺴﻮﻁ .١٤٣ :١٦
) (٦ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(١٠٧
ﺍﺑﻨﻲ .ﻭﻛﺎﻥ ﻋﺒﺪﺍ ﻟﻪ ،ﻋﺘﻖ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺴﺐ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻛﺬﺑﻪ ،ﻓﺈﺫﺍ ﻋﻠﻤﻨﺎ ﻛﺬﺑﻪ ﺃﺳﻘﻄﻨﺎ ﻗﻮﻟﻪ ،ﻭﻣﻦ ﻟﻢ ﻳﺴﻘﻂ
ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٢ﺇﺫﺍ ﺩﺭ ﻟﺒﻦ ﺍﻣﺮﺃﺓ ﻣﻦ ﻏﻴﺮ ﻭﻻﺩﺓ ،ﻓﺄﺭﺿﻌﺖ ﺻﺒﻴﺎ ﺻﻐﻴﺮﺍ ،ﻟﻢ ﻳﻨﺸﺮ
ﺍﻟﺤﺮﻣﺔ.
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
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) (١ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻳﻀﺎ ﻛﺴﺎﺑﻘﻪ.
) (٢ﺍﻷﻡ ،٣٠ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٣ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٧ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،١٩٧ :٩ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ .٤١٠ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ٤٤٦ :٥ﺣﺪﻳﺚ ،١٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٠٨ :٣ﺣﺪﻳﺚ ،١٤٨٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٢٥ :٧
ﺣﺪﻳﺚ .١٣٣٩
)(١٠٨
ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ
)(١٠٩
ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ
ﻣﺴﺄﻟﺔ :١ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺭﺑﻌﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﺍﻻﺳﺘﺤﺒﺎﺏ ﺃﻥ ﻻ
ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﻦ ﻳﻌﻠﻢ ﺃﻥ ﻻ ﻳﻘﻮﻡ ﺑﻬﺎ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺍﻟﻤﺴﺘﺤﺐ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ).(١
ﻭﻗﺎﻝ ﺩﺍﻭﺩ :ﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ) ،(٢ﻷﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺁﻟﻪ ﻗﺒﺾ ﻋﻦ ﺗﺴﻌﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻋﻨﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢ﻣﻦ ﻭﺟﺐ ﺇﺧﺪﺍﻣﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺟﺎﺕ ،ﻓﻼ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺧﺎﺩﻡ
ﻭﺍﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺸﻢ ﻭﺍﻟﺨﺪﻡ ،ﻭﻣﺜﻠﻬﺎ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ
ﺧﺎﺩﻡ ﻭﺍﺣﺪ ،ﻓﻌﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺨﺪﻣﻬﺎ ﻣﻦ ﺍﻟﻌﺪﺩ ﺑﻘﺪﺭ ﺣﺎﻟﻬﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻭﺟﻮﺏ ﺧﺎﺩﻡ ﻭﺍﺣﺪ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﺯﺍﺩ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٧ :١٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٢٠ :٥
) (٢ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٣ﺍﻷﻡ ٨٧ :٥ﻭ ،٨٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٩ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٣٢ :٣
ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٩ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩٩ :٧
) (٤ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٢٦٠
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٢ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩٩ :٧
)(١١١
ﻋﻠﻴﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٣ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺎﺕ ﻣﻘﺪﺭﺓ ،ﻭﻫﻲ ﻣﺪ ،ﻗﺪﺭﻩ ﺭﻃﻼﻥ ﻭﺭﺑﻊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻧﻔﻘﺎﺗﻬﻦ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻟﺰﻭﺝ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ
ﻓﻤﺪﺍﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻮﺳﻄﺎ ﻓﻤﺪ ﻭﻧﺼﻒ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻓﻤﺪ ﻭﺍﺣﺪ .ﻭﺍﻟﻤﺪ ﻋﻨﺪﻩ:
ﺭﻃﻞ ﻭﺛﻠﺚ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻏﻴﺮ ﻣﻘﺪﺭﺓ ،ﺑﻞ ﻋﻠﻴﻪ ﻟﻬﺎ ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﻘﺪﺭ
ﻛﻔﺎﻳﺘﻬﺎ ﻛﻨﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ،ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﻬﺎ ﻻ ﺑﻪ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ﻓﻤﻦ ﺳﺒﻌﺔ ﺇﻟﻰ ﺛﻤﺎﻧﻴﺔ ﻓﻲ ﺍﻟﺸﻬﺮ ،ﻭﺇﻥ ﻛﺎﻥ
ﻣﻌﺴﺮﺍ ﻓﻤﻦ ﺃﺭﺑﻌﺔ ﺇﻟﻰ ﺧﻤﺴﺔ ).(٣
ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ :ﻛﺎﻥ ﻳﻘﻮﻝ ﻫﺬﺍ ﻭﺍﻟﻨﻘﺪ ﺟﻴﺪ ﻭﺍﻟﺴﻌﺮ ﺭﺧﻴﺺ ،ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ
ﻓﺈﻧﻬﺎ ﺑﻘﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
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) (١ﺍﻷﻡ ،٨٨ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥١ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٥ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٤٢٦ :٣ﻭﺍﻟﻮﺟﻴﺰ ١٠٩ :٢ﻭ ،١١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٢ :٩
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٨٢ :٥ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٥٠٩ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٣ :٣ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٨ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٦ :٣ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،٢٧٢ :٤ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،٦٤ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩٧ :٧
) (٢ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٢ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٢٥٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩٨ :٧
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٤ :٤ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻤﻌﺴﺮ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﻭﺍﻟﻤﻮﺳﺮ ﻋﺸﺮﺓ .ﻭﺍﻧﻈﺮ ﺍﻟﻤﺠﻤﻮﻉ :١٨
،٢٥٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٢ :٤
) (٤ﺍﻟﻠﺒﺎﺏ ،٢٧٣ :٢ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٥٠٩ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٢ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ
،١٨٢ - ١٨١ :٥ﻭﻓﻴﻬﺎ ﻳﻌﺘﺒﺮ ﺣﺎﻟﻬﻤﺎ .ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٢٣٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٠ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ .٥٧٤ :٣
) (٥ﺍﻟﻜﺎﻓﻲ ٥١١ :٥ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٥٧ :٧ﺣﺪﻳﺚ .١٨٣٠
)(١١٢
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻛﺒﻴﺮﺍ ،ﻭﺍﻟﺰﻭﺟﺔ ﺻﻐﻴﺮﺓ ﻻ ﻳﺠﺎﻣﻊ ﻣﺜﻠﻬﺎ ،ﻻ ﻧﻔﻘﺔ
ﻟﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺼﺤﻴﺢ
ﻋﻨﺪﻫﻢ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻤﺰﻧﻲ ).(١
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﻦ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ ،ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﺔ ﻛﺒﻴﺮﺓ ﻭﺍﻟﺰﻭﺝ ﺻﻐﻴﺮﺍ ،ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ ﻭﺇﻥ ﺑﺬﻟﺖ
ﺍﻟﺘﻤﻜﻦ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺻﺤﻬﻤﺎ ﺃﻥ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﺍﻵﺧﺮ :ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ ) .(٤ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٣١ :ﻭ ،٢٣٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٩ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٣٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٠ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ - ١١٢ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٤ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٤
،١٩ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٤٥ :١ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٧٦ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٤ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٥٢ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٥٤ :٩
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩١ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٤ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩١ :٧
) (٢ﺍﻷﻡ ،٩٠ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٩ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٣٨ :٣ﻭﺍﻟﻮﺟﻴﺰ :٢
١١٢ﻭ ،١١٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٩ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٥٢ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٥ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٢ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٥٤ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩١ :٧
) (٣ﺍﻷﻡ ،٩٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٦ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٩ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٤٣٨ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩١ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٤ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٤
،١٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٢ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٦ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٥ :٩ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٢ - ٩١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ - ١٣٨ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٦ :٣
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩١ :٧
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣١ ::ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٥ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ - ٢٣٩ :١٨
،٢٤٠
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٩١ :٧
)(١١٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ ،ﻣﻦ ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ،
ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻛﺎﻧﺎ ﺻﻐﻴﺮﻳﻦ ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﻧﺺ ﻋﻠﻴﻬﻤﺎ ﻓﻲ ﺍﻹﻣﻼﺀ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺍﻷﻭﻟﺘﻴﻦ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺃﺣﺮﻣﺖ ﺑﻐﻴﺮ ﺇﺫﻧﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﻟﻢ ﺗﺴﻘﻂ
ﻧﻔﻘﺘﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻄﻮﻋﺎ ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ) ،(٢ﻷﻥ ﻃﺎﻋﺔ ﺍﻟﺰﻭﺝ ﻣﻘﺪﻣﺔ،
ﻷﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ،ﻭﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٣ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻃﺎﻋﺔ ﻟﻠﺰﻭﺝ ﻓﻲ ﺣﺠﺔ ﺍﻹﺳﻼﻡ
ﻋﻠﻴﻬﺎ ،ﻓﻠﺬﻟﻚ ﻟﻢ ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ .ﻭﻷﻥ ﻧﻔﻘﺘﻬﺎ ﻭﺍﺟﺒﺔ ،ﻭﺇﺳﻘﺎﻃﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ،
ﻭﺃﻣﺎ ﺍﻟﺤﺞ ﻓﻌﻨﺪﻧﺎ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺩﻭﻥ ﺍﻟﺘﺮﺍﺧﻲ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﺃﺣﺮﻣﺖ ﺑﺈﺫﻧﻪ ﻭﺣﺪﻫﺎ ،ﻟﻢ ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺗﺴﻘﻂ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ ﺛﺒﻮﺕ ﻭﺟﻮﺏ ﻧﻔﻘﺘﻬﺎ ،ﻭﺇﺳﻘﺎﻃﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٤٠ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٩ :ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٧٤ :٤
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٤١ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩١ :٢ﻭﺍﻟﻮﺟﻴﺰ .١١٣ :٢
) (٣ﺍﻟﺘﻬﺬﻳﺐ ٤٠٠ :٥ﺣﺪﻳﺚ ،١٣٩١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣١٨ :٢ﺣﺪﻳﺚ .١١٢٦
) (٤ﺍﻷﻡ ،٩٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٢ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩١ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
.٢٤١
)(١١٤
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﺍﻋﺘﻜﻔﺖ ﻭﺣﺪﻫﺎ ﺑﺈﺫﻧﻪ ،ﻟﻢ ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ﻣﺜﻞ ﺍﻹﺣﺮﺍﻡ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﺻﺎﻣﺖ ﺗﻄﻮﻋﺎ ،ﻓﺈﻥ ﻃﺎﻟﺒﻬﺎ ﺑﺎﻹﻓﻄﺎﺭ ﻓﺎﻣﺘﻨﻌﺖ ﻛﺎﻧﺖ
ﻧﺎﺷﺰﺓ ،ﻭﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺗﺴﻘﻂ ،ﻷﻧﻬﺎ ﻣﺎ ﺧﺮﺟﺖ ﻋﻦ ﻗﺒﻀﺘﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻃﺎﻋﺔ ﺍﻟﺰﻭﺝ ﻓﺮﻳﻀﺔ ،ﻭﺍﻟﺼﻮﻡ ﻧﻔﻞ ،ﻓﻤﺘﻰ ﺗﺮﻛﺖ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻬﺎ
ﻣﻦ ﻃﺎﻋﺘﻪ ﻛﺎﻧﺖ ﻧﺎﺷﺰﺍ ،ﻛﻤﺎ ﻟﻮ ﺗﺮﻛﺘﻬﺎ ﺑﻐﻴﺮ ﺻﻮﻡ .ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ
ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻮﻡ ﺗﻄﻮﻋﺎ ﺇﻻ ﺑﺈﺫﻥ ﺯﻭﺟﻬﺎ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻧﺸﺰﺕ ﺍﻟﻤﺮﺃﺓ ،ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﺎﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺤﻜﻢ :ﻻ ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ ﺑﺎﻟﻨﺸﻮﺯ ،ﻷﻧﻬﺎ ﻭﺟﺒﺖ ﺑﺎﻟﻤﻠﻚ ،ﻭﺑﺎﻟﻨﺸﻮﺯ ﻻ
ﻳﺰﻭﻝ ﺍﻟﻤﻠﻚ ،ﻓﻼ ﺗﺴﻘﻂ ﺍﻟﻨﻔﻘﺔ ).(٤
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) (١ﺍﻷﻡ ،٩٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٢ :١٨ﻭﺍﻟﻮﺟﻴﺰ .١١٣ :٢
) (٢ﺍﻟﻤﺠﻤﻮﻉ ٢٤٣ :١٨ﻭ ،٢٤٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٩ ::ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٣٩ﻭﺍﻟﻮﺟﻴﺰ .١١٣ :٢
) (٣ﺍﻟﻤﺤﻠﻰ ،٨٩ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦١ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٨٦ :٥
ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٣ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٢ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٢ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٣
،٥٧٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٤٥ :١ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٢٤٧ﻭﺍﻟﻮﺟﻴﺰ ٤٠ :٢ﻭ ،١١٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٤٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
،٤٣٦ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٤ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٩٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،٤٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١١٨ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٨٨ :٤
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٦١ :٩
)(١١٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﺑﻞ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ .ﻭﻗﻮﻝ ﺍﻟﺤﻜﻢ ﻻ ﻳﻌﺘﺪ ﺑﻪ ،ﻭﻗﺪ ﺍﻧﻘﺮﺽ
ﺃﻳﻀﺎ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺰﻭﺟﺎﻥ ﺑﻌﺪ ﺃﻥ ﺳﻠﻤﺖ ﻧﻔﺴﻬﺎ ﺇﻟﻴﻪ ﻓﻲ ﻗﺒﺾ ﺍﻟﻤﻬﺮ
ﺃﻭ ﺍﻟﻨﻔﻘﺔ ،ﻓﺎﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ ،ﻭﻋﻠﻴﻬﺎ ﺍﻟﺒﻴﻨﺔ ) .(١ﻭﺑﻪ
ﻗﺎﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺟﺔ ﻣﻊ ﻳﻤﻴﻨﻬﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻌﺎﺩﺓ ﺟﺎﺭﻳﺔ ﺑﺄﻧﻬﺎ ﻻ ﺗﻤﻜﻦ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺴﺘﻮﻓﻲ
ﺍﻟﻤﻬﺮ ،ﻭﻻ ﺗﻘﻴﻢ ﻣﻌﻪ ﺇﻻ ﻭﺗﻘﺒﺾ ﺍﻟﻨﻔﻘﺔ ،ﻓﺈﺫﺍ ﺍﺩﻋﺖ ﺧﻼﻑ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ ﻓﻌﻠﻴﻬﺎ
ﺍﻟﺒﻴﻨﺔ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﺍﺭﺗﺪﺕ ﺍﻟﺰﻭﺟﺔ ،ﺳﻘﻄﺖ ﺍﻟﻨﻔﻘﺔ ،ﻭﻭﻗﻒ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ
ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ،ﻓﺈﻥ ﻋﺎﺩﺕ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟﻌﺪﺓ ،ﻭﺟﺒﺖ ﻧﻔﻘﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺘﺄﻧﻒ ،ﻭﻻ
ﻳﺠﺐ ﻟﻬﺎ ﺷﺊ ﻟﻤﺎ ﻓﺎﺕ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻣﺮﺗﺪﺓ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﻟﻬﺎ ﻧﻔﻘﺔ ﻣﺎ ﻛﺎﻧﺖ ﻣﺮﺗﺪﺓ ﻓﻴﻪ ).(٥
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) (١ﺍﻟﻜﺎﻓﻲ ٣٨٦ :٥ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٦٠ :٧ﺣﺪﻳﺚ ١٤٦٢ﻭ ٣٧٦ :٧ﺣﺪﻳﺚ ،١٥٢١
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٢٣ :٣
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٣٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٠ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٢٥٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٠ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٧٥ :١٨
) (٣ﺍﻷﻡ ،٨٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٥ :١٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٠ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٢٥٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٧٠ :٩
) (٤ﺍﻟﺘﻲ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺭﻗﻢ " " ١ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٢٤٥ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١١٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٣٨١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٢٠١ :٣
)(١١٦
ﺩﻟﻴﻠﻨﺎ :ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﻟﻨﻔﻘﺔ ﺯﻣﺎﻥ ﺭﺩﺗﻬﺎ ،ﻭﻋﻮﺩﻫﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻛﺎﻧﺎ ﻭﺛﻨﻴﻴﻦ ﺃﻭ ﻣﺠﻮﺳﻴﻴﻦ ،ﻓﺴﻠﻢ ﺇﻟﻴﻬﺎ ﻧﻔﻘﺔ ﺷﻬﺮ ﻣﺜﻼ ،ﺛﻢ
ﺃﺳﻠﻢ ﺍﻟﺰﻭﺝ ،ﻭﻗﻒ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ .ﻓﺈﻥ ﺃﺳﻠﻤﺖ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ،
ﻭﺇﻥ ﻟﻢ ﺗﺴﻠﻢ ﺣﺘﻰ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ ﺑﺎﻧﺖ ﻣﻨﻪ ،ﻭﻛﺎﻥ ﻟﻪ ﻣﻄﺎﻟﺒﺘﻬﺎ ﺑﺎﻟﻨﻔﻘﺔ ﺍﻟﺘﻲ
ﺩﻓﻌﻬﺎ ﺇﻟﻴﻬﺎ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﻓﻲ ﺁﺧﺮ ﺍﻟﻌﺪﺓ ،ﻛﺎﻥ ﻟﻪ ﺍﺳﺘﺮﺟﺎﻉ ﺍﻟﻨﻔﻘﺔ ﻣﺎ ﺑﻴﻦ
ﺯﻣﺎﻥ ﺇﺳﻼﻣﻪ ﻭﺇﺳﻼﻣﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ -ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ .-
ﻭﺍﻵﺧﺮ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﺘﺮﺟﻊ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻬﺎ ،ﻭﻫﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺛﻨﻴﺔ ﻭﻫﻮ
ﻣﺴﻠﻢ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻬﺎ ،ﻓﺠﺮﺕ ﻣﺠﺮﻯ ﺍﻟﻨﺎﺷﺰ ،ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ .ﻓﺈﺫﺍ ﻟﻢ ﺗﻜﻦ
ﻟﻬﺎ ﻧﻔﻘﺔ ،ﻛﺎﻥ ﻟﻪ ﻣﻄﺎﻟﺒﺘﻬﺎ ﺑﻤﺎ ﺃﻋﻄﺎﻫﺎ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﺃﻋﺴﺮ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ،ﻟﻢ ﺗﻤﻠﻚ ﺯﻭﺟﺘﻪ
ﺍﻟﻔﺴﺦ ،ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺼﺒﺮ ﺇﻟﻰ ﺃﻥ ﻳﻮﺳﺮ .ﻭﺑﻪ ﻗﺎﻝ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﻟﺰﻫﺮﻱ ،ﻭﻋﻄﺎﺀ ﺑﻦ
ﻳﺴﺎﺭ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﺑﻦ ﺷﺒﺮﻣﺔ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺑﻮ
ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻲ ﻣﺨﻴﺮﺓ ﺑﻴﻦ ﺃﻥ ﺗﺼﺒﺮ ﺣﺘﻰ ﺇﺫﺍ ﺃﻳﺴﺮ ﺍﺳﺘﻮﻓﺖ ﻣﺎ ﺍﺟﺘﻤﻊ
ﻟﻬﺎ ،ﻭﺑﻴﻦ ﺃﻥ ﺗﺨﺘﺎﺭ ﺍﻟﻔﺴﺦ ،ﻓﻴﻔﺴﺦ ﺍﻟﺤﺎﻛﻢ ﺑﻴﻨﻬﻤﺎ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻋﺴﺮ ﺑﺎﻟﺼﺪﺍﻕ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٤٥ :١٨
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٩١ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٧ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٩٠ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٩ :٣ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٢٩ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٤ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٩٧ :١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٣٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٦٩ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٤ :٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٧٠ :٣ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ،١٣٤ - ١٣٣ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٠٥ :٧
)(١١٧
ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ،ﻓﺎﻻﻋﺴﺎﺭ ﻋﻴﺐ ﺑﺬﻣﺘﻪ ،ﻓﻠﻬﺎ ﺍﻟﻔﺴﺦ ) .(١ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ
ﻣﺎ ﺭﻭﻭﻩ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ
ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ،
ﻭﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺇﻥ ﻛﺎﻥ ﺫﻭ ﻋﺴﺮﺓ ﻓﻨﻈﺮﺓ ﺇﻟﻰ ﻣﻴﺴﺮﺓ " ) (٣ﻭﻟﻢ ﻳﻔﺼﻞ،
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻭﺃﻧﻜﺤﻮﺍ ﺍﻷﻳﺎﻣﻰ ﻣﻨﻜﻢ ﻭﺍﻟﺼﺎﻟﺤﻴﻦ ﻣﻦ ﻋﺒﺎﺩﻛﻢ ﻭﺇﻣﺎﺋﻜﻢ ﺇﻥ
ﻳﻜﻮﻧﻮﺍ ﻓﻘﺮﺍﺀ ﻳﻐﻨﻬﻢ ﺍﻟﻠﻪ ﻣﻦ ﻓﻀﻠﻪ " ) (٤ﻓﻨﺪﺏ ﺍﻟﻔﻘﺮﺍﺀ ﺇﻟﻰ ﺍﻟﻨﻜﺎﺡ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻔﻘﺮ
ﺳﺒﺒﺎ ﺗﻤﻠﻚ ﺑﻪ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ،ﻣﺎ ﻧﺪﺏ ﺇﻟﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﻳﻤﻠﻚ ﺍﻟﻔﺴﺦ ﻋﻘﻴﺐ
ﺍﻟﻨﻜﺎﺡ .ﻭﺃﺧﺒﺎﺭ ﺃﺻﺤﺎﺑﻨﺎ ) (٥ﻭﺍﺭﺩﺓ ﺑﺬﻟﻚ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ.
ﻣﺴﺄﻟﺔ :١٦ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺒﺎﺋﻦ ﻭﺍﻟﻤﺨﺘﻠﻌﺔ ﻻ ﺳﻜﻨﻰ ﻟﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ،
ﻭﺇﺳﺤﺎﻕ ).(٦
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) (١ﺍﻟﻮﺟﻴﺰ ،١١٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٤٢ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٦٩ :١٨ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٩٢ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩١ :٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٩ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٩ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٩٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٤ :٩ﻭﺭﺣﻤﺔ ﻷﻣﺔ :٢
،٩٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٧٠ :٣ﻭ ،١١٧٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٣٣ :٧
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦ :٤ﺣﺪﻳﺚ ،١٦٦٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٠٤ :٧
) (٢ﺍﻟﻤﺤﻠﻰ ،٩٤ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٧٠ - ٤٦٩ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٤٤ :٩ﻭ ،٢٥٢
ﻭﺍﻟﻤﺠﻤﻮﻉ
،٢٦٩ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٢ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦٤ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٩ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٠ :٥ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٦٩ :٣ﻭ
،١١٧٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٣٣ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٨ :٤ﺣﺪﻳﺚ ،١٦٦٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٠٤ :٧
) (٣ﺍﻟﺒﻘﺮﺓ.٢٨٠ :
) (٤ﺍﻟﻨﻮﺭ.٣٢ :
) (٥ﺍﻧﻈﺮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ ﻗﺪﺱ ﺳﺮﻩ ﻓﻲ ﺍﻟﻜﺎﻓﻲ ٣٣٠ :٥ﺣﺪﻳﺚ .٧ - ١
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٠ - ٢٣٩ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ
:١٨
،٢٧٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٢٦ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٠٥ :٧
)(١١٨
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻥ ﻟﻬﺎ ﺍﻟﺴﻜﻨﻰ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٧ﻻ ﻧﻔﻘﺔ ﻟﻠﺒﺎﺋﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ،
ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺃﻥ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ .ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﺍﺑﻦ
ﻣﺴﻌﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﺳﻜﻨﻮﻫﻦ ﻣﻦ ﺣﻴﺚ ﺳﻜﻨﺘﻢ ﻣﻦ ﻭﺟﺪﻛﻢ ﻭﻻ
ﺗﻀﺎﺭﻭﻫﻦ ﻟﺘﻀﻴﻘﻮﺍ ﻋﻠﻴﻬﻦ ﻭﺇﻥ ﻛﻦ ﺃﻭﻻﺕ ﺣﻤﻞ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺣﺘﻰ ﻳﻀﻌﻦ
ﺣﻤﻠﻬﻦ " ) .(٤ﻟﻤﺎ ﺫﻛﺮ ﺍﻟﻨﻔﻘﺔ ﺷﺮﻁ ﺍﻟﺤﻤﻞ.
ﻭﺃﻳﻀﺎ :ﺩﻟﻴﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻟﻴﺲ ﺑﺤﺎﻣﻞ ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ.
ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ،ﻋﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﺰﻳﺪ ) ،(٥ﻋﻦ ﺃﺑﻲ ﺳﻠﻤﺔ ﺑﻦ
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) (١ﺍﻷﻡ ٢٢٦ :٥ﻭ ،٢٢٧ﻭﺍﻟﻮﺟﻴﺰ ،١١٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٧ :١٨ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٠ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢٠١ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٤ :٢ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢١٦ - ٢١٥ :٤ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣١١ :٢٠ﻭﺍﻟﻬﺪﺍﻳﺔ :٣
،٣٣٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٩٤ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٠٥ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٦٠ :٣
) (٢ﺍﻷﻡ ،١٠٩ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٣ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٧ :١٨ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٤٧٥ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢٠١ :٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٩ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٩ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٩ :٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٠٥ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٥ :٤
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٧٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٧٠ :٩ﻭ ،٢٨٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٠ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ
،٢٠١ :٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٩ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٩ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٤ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
،١٠٥ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٦ :٤
) (٤ﺍﻟﻄﻼﻕ.٦ :
) (٥ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﺰﻳﺪ ،ﻣﻮﻟﻰ ﺍﻷﺳﻮﺩ ﺑﻦ ﺳﻔﻴﺎﻥ ،ﻭﻳﻘﺎﻝ :ﻣﻮﻟﻰ ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ﺍﻟﻤﺨﺰﻭﻣﻲ ﺍﻟﻤﺪﻧﻲ
ﺍﻷﻋﻮﺭ .ﻣﺎﺕ ﺳﻨﺔ ١٤٨ﻫﺠﺮﻳﺔ .ﺭﺟﺎﻝ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .٤٣٤ :١
)(١١٩
ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ،ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺃﻥ ﺯﻭﺟﻬﺎ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﻭﻫﻮ ﻏﺎﺋﺐ ﺑﺎﻟﺸﺎﻡ،
ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﻭﻛﻴﻠﻪ ﺑﺸﻌﻴﺮ ﻓﺴﺨﻄﺘﻪ .ﻓﻘﺎﻝ :ﻭﺍﻟﻠﻪ ﻣﺎﻟﻚ ﻋﻠﻴﻨﺎ ﻣﻦ ﺷﺊ ﻓﺎﺗﺖ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﺬﻛﺮﺕ ﻟﻪ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﻟﻴﺴﺖ ﻟﻚ ﻋﻠﻴﻪ
ﻧﻔﻘﺔ .ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﻓﻲ ﺑﻴﺖ ﺃﻡ ﺷﺮﻳﻚ ،ﺛﻢ ﻗﺎﻝ :ﺗﻠﻚ ﺍﻣﺮﺃﺓ ﻳﻐﺸﺎﻫﺎ ﺃﺻﺤﺎﺑﻲ
ﺍﻋﺘﺪﻱ ﻋﻨﺪ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻓﺈﻧﻪ ﺿﺮﻳﺮ ﺗﻀﻌﻴﻦ ﺛﻴﺎﺑﻚ ﺣﻴﺚ ﺷﺌﺖ ).(١
ﻣﺴﺄﻟﺔ :١٨ﺍﻟﺒﺎﺋﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﻓﻠﻬﺎ ﺍﻟﻨﻔﻘﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ
ﺗﻌﻄﻰ ﻧﻔﻘﺘﻬﺎ ﻳﻮﻣﺎ ﺑﻴﻮﻡ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ،ﻭﺃﺻﺢ ﺍﻟﻘﻮﻟﻴﻦ.
ﻭﺍﻵﺧﺮ :ﺃﻧﻬﺎ ﻻ ﺗﻌﻄﻰ ﺣﺘﻰ ﺗﻀﻊ ،ﻓﺈﺫﺍ ﻭﺿﻌﺖ ﺃﻋﻄﻴﺖ ﻟﻤﺎ ﻣﻀﻰ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺇﻥ ﻛﻦ ﺃﻭﻻﺕ ﺣﻤﻞ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺣﺘﻰ ﻳﻀﻌﻦ
ﺣﻤﻠﻬﻦ " ) (٣ﻭﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻮﺭ ،ﻭﺗﺄﺧﻴﺮﻩ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ
ﺃﻳﻀﺎ ﺗﻘﺘﻀﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٩ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﻧﻔﻘﺔ ﺍﻟﻮﻟﺪ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﻭ
ﻛﺎﻥ ﻭﻫﻮ ﻣﻌﺴﺮ ﻓﻌﻠﻰ ﺟﺪﻩ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﻭ ﻛﺎﻥ ﻭﻫﻮ ﻣﻌﺴﺮ ﻓﻌﻠﻰ ﺃﺏ ﺍﻟﺠﺪ ،ﻭﻋﻠﻰ
ﻫﺬﺍ ﺃﺑﺪﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
--------------------
) (١ﺍﻟﻤﻮﻃﺄ ٥٨٠ :٢ﺣﺪﻳﺚ ،٦٧ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٨٥ :٢ﺣﺪﻳﺚ ،٢٢٨٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٧١ :٧
ﻭﺗﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٥٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٧٧ :١٨ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٧٧ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٢٩٣
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٤٥ :٩
) (٣ﺍﻟﻄﻼﻕ.٦ :
) (٤ﺍﻷﻡ ،١٠٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧١ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٤٤٦ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٧ :١ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٢ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٤٧ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٧ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٦٣ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٨ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٧٧ :٩
)(١٢٠
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺃﺑﻴﻪ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﻭ ﻛﺎﻥ ﻭﻫﻮ ﻣﻌﺴﺮ ﻟﻢ ﺗﺠﺐ ﻋﻠﻰ
ﺟﺪﻩ ،ﻷﻥ ﺍﻟﻨﺴﺐ ﻗﺪ ﺑﻌﺪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻛﻞ ﻇﺎﻫﺮ ﻭﺭﺩ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ،ﻷﻥ
ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻳﺴﻤﻰ ﻭﻟﺪﺍ ،ﻭﺍﻟﺠﺪ ﻳﺴﻤﻰ ﺃﺑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻳﺎ ﺑﻨﻲ
ﺁﺩﻡ " ) (٢ﻓﺄﺿﺎﻓﻨﺎ ﺑﺎﻟﺒﻨﻮﺓ ﺇﻟﻰ ﺍﻟﺠﺪ ﺍﻷﻋﻠﻰ .ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻣﻠﺔ ﺃﺑﻴﻜﻢ
ﺇﺑﺮﺍﻫﻴﻢ " ) (٣ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻭﺍﺗﺒﻌﺖ ﻣﻠﺔ ﺁﺑﺎﺋﻲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ " )(٤
ﻓﺴﻤﺎﻫﻢ ﺁﺑﺎﺀ.
ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺤﺴﻦ ﻭﻟﺪﻱ ﻫﺬﺍ ﺳﻴﺪ ﻳﺼﻠﺢ ﺍﻟﻠﻪ ﺑﻪ ﺑﻴﻦ
ﺍﻟﻔﺌﺘﻴﻦ ) .(٥ﻓﺈﺫﺍ ﺛﺒﺖ ﺍﻻﺳﻢ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻔﻘﻪ ﻋﻠﻰ ﻭﻟﺪﻙ ).(٦
ﻭﺫﻟﻚ ﻋﺎﻡ ،ﻭﺃﺧﺒﺎﺭﻧﺎ ﻓﻲ ﺫﻟﻚ ﻛﺜﻴﺮﺓ ﺟﺪﺍ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺃﺏ ﻭﻻ ﺟﺪ ،ﺃﻭ ﻛﺎﻧﺎ ﻭﻫﻤﺎ ﻣﻌﺴﺮﺍﻥ ،ﻓﻨﻔﻘﺘﻪ ﻋﻠﻰ
ﺃﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٧
--------------------
) (١ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٦٢ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٩٤ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٨ - ٤٠٧ :١
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٢ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٢٥٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٤ :١٨
) (٢ﺍﻷﻋﺮﺍﻑ.٢٦ :
) (٣ﺍﻟﺤﺞ.٧٨ :
) (٤ﻳﻮﺳﻒ.٣٨ :
) (٥ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٦٥٨ :٥ﺣﺪﻳﺚ ،٣٧٧٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢١٦ :٤ﺣﺪﻳﺚ ،٤٦٦٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ
ﺑﻦ ﺣﻨﺒﻞ ،٣٨ :٥ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،١٧٥ :٣ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٤٧ :٧ﻭﻓﺮﺍﺋﺪ
ﺍﻟﺴﻤﻄﻴﻦ ١١٥ :٢ﺣﺪﻳﺚ ،٤١٨ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ١٢٤ :١٢ﺣﺪﻳﺚ ٣٤٣٠٤ﻭ ٦٥٣ :١٣ﺣﺪﻳﺚ
.٣٧٦٥٤
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٧٧ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٨ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٧٣ :٣ﺣﺪﻳﺚ .١٠٧٧
) (٧ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٦ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٣ - ٣٢ﻭﺍﻟﻤﺒﺴﻮﻁ :٥
،٢٢٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٤ :١٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٩ :٤
)(١٢١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻷﻡ ﺍﻻﻧﻔﺎﻕ ) ،(١ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺈﻥ ﺃﺭﺿﻌﻦ
ﻟﻜﻢ ﻓﺄﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ " ) (٢ﻭﻛﺎﻥ ﺍﻟﺨﻄﺎﺏ ﻣﺘﻮﺟﻬﺎ ﺇﻟﻰ ﺍﻵﺑﺎﺀ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨﻔﻖ ،ﻟﻜﻦ ﺗﺘﺤﻤﻠﻬﺎ ﻋﻦ ﺍﻷﺏ ،ﻓﺈﺫﺍ
ﺃﻳﺴﺮ ﺑﻬﺎ ﺭﺟﻌﺖ ﻋﻠﻴﻪ ﺑﻤﺎ ﺃﻧﻔﻘﺖ ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٤ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺑﻮﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ،ﻭﻳﺪﺧﻞ ﻓﻲ
ﺫﻟﻚ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ،ﻭﺇﻧﻤﺎ ﻗﺪﻣﻨﺎ ﺍﻵﺑﺎﺀ ﺑﺪﻟﻴﻞ ﺍﻹﺟﻤﺎﻉ .ﻭﺃﻣﺎ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺍﻵﻳﺔ
ﻓﺈﻧﻤﺎ ﺗﻮﺟﻪ ﺇﻟﻰ ﺍﻷﺏ ﺍﻟﻤﻄﻴﻖ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ ،ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﺃﻣﺮﻩ ﺑﺈﻳﺘﺎﺀ ﺍﻷﺟﺮﺓ ﻭﻻ ﻳﺄﻣﺮﻩ
ﺑﺬﻟﻚ ﺇﻻ ﻭﻫﻮ ﻣﻄﻴﻖ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺟﺪ -ﺃﺑﻮ ﺃﺏ ﻭﺇﻥ ﻋﻼ -ﻭﺃﻡ ،ﻛﺎﻧﺖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ
ﺍﻟﺠﺪ ﺩﻭﻥ ﺍﻷﻡ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻨﻔﻘﺔ ﺑﻴﻨﻬﻤﺎ ،ﻋﻠﻰ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ،ﻭﻋﻠﻰ ﺍﻟﺠﺪ ﺍﻟﺜﻠﺜﺎﻥ ﺑﺤﺴﺐ
ﺍﻟﻤﻴﺮﺍﺙ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺠﺪ ﻳﺘﻨﺎﻭﻟﻪ ﺍﺳﻢ ﺍﻷﺏ ،ﻭﺍﻷﺏ ﺃﻭﻟﻰ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻰ
--------------------
) (١ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٧ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٧٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٥ :١٨
) (٢ﺍﻟﻄﻼﻕ.٦ :
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٥ :١٨
) (٤ﺍﻟﻜﺎﻓﻲ ٤٥ :٦ﺣﺪﻳﺚ ،٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٧٤ :٣ﺣﺪﻳﺚ ،١٣٠٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٢٠ :٣
ﺣﺪﻳﺚ .١١٣٨
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٣٠٢ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٢ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
،٢٧٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .٩٥ :٢
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٢٢٧ - ٢٢٦ :٥ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٣ :٤ﺍﻟﻬﺪﺍﻳﺔ ،٣٥١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٢٦٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٢ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٠٢ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
.٢٧٨
)(١٢٢
ﻭﻟﺪﻩ ﻣﻦ ﺍﻷﻡ ﺑﺎﻻﺗﻔﺎﻕ.
ﻣﺴﺄﻟﺔ :٢٢ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺃﻡ ﺍﻷﻡ ﻭﺃﻡ ﺃﺏ ،ﺃﻭ ﺃﺑﻮ ﺃﻡ ﻭﺃﻡ ﺃﺏ ،ﻓﻬﻤﺎ ﺳﻮﺍﺀ،
ﻷﻧﻬﻤﺎ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﺪﺭﺟﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻡ ﺍﻷﺏ ﺃﻭﻟﻰ ،ﻷﻧﻬﺎ ﺗﺪﻟﻰ ﺑﺎﻟﻌﺼﺒﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺑﻄﻼﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﺼﺒﺔ ،ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ،
ﻭﺇﻧﻤﺎ ﺍﻟﻨﻔﻘﺔ ﺑﺎﻟﺮﺣﻢ ،ﻭﻫﻤﺎ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٢٣ﺗﺠﺐ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ﻣﻌﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﺗﺠﺐ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺠﺪ ،ﻛﻤﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﺠﺪ ﺍﻟﻨﻔﻘﺔ
ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ :ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺠﺪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ،ﻓﺒﻄﻞ
ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :٢٤ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺃﻣﻪ ﻭﺃﻣﻬﺎﺗﻬﺎ ﻭﺇﻥ ﻋﻠﻮﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ .٣٠٢ :١٨
) (٢ﺍﻷﻡ ،١٠٠ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٤ :١٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢٢٢ :٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ
،٢٥٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٣٢ :٤
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٤ :١٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٤
.٣١
) (٤ﺍﻟﻠﺒﺎﺏ ،٢٨٥ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٤٧ :٣ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٦٣ :٣ﻭﺍﻟﻤﺤﻠﻰ ،١٠١ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٦ :١٨
)(١٢٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺃﻣﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺻﺎﺣﺒﻬﻤﺎ ﻓﻲ
ﺍﻟﺪﻧﻴﺎ ﻣﻌﺮﻭﻓﺎ " ) (٣ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﻦ ﺃﺑﺮ؟
ﻗﺎﻝ :ﺃﻣﻚ .ﻗﺎﻝ :ﺛﻢ ﻣﻦ؟ ﻗﺎﻝ :ﺃﻣﻚ .ﻗﺎﻝ :ﺛﻢ ﻣﻦ؟ ﻗﺎﻝ :ﺃﻣﻚ .ﻗﺎﻝ :ﺛﻢ
ﻣﻦ؟ ﻗﺎﻝ :ﺃﺑﺎﻙ ) .(٤ﻓﺠﻌﻞ ﺍﻷﺏ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ،ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ ﻭﺍﺟﺒﺔ.
ﻣﺴﺄﻟﺔ :٢٥ﺍﻟﻮﺍﻟﺪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻣﻞ ﺍﻷﺣﻜﺎﻡ ،ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﻗﻼ ،ﻭﻛﺎﻥ
ﻛﺎﻣﻞ ﺍﻟﺨﻠﻘﺔ ،ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﺯﻣﻨﺎ ) ،(٥ﺇﻻ ﺃﻧﻪ ﻓﻘﻴﺮ ﻣﺤﺘﺎﺝ ،ﻭﺟﺐ ﻋﻠﻰ ﻭﻟﺪﻩ ﺃﻥ
ﻳﻨﻔﻖ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ).(٧
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٧ :١٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٤
،٢٧٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٢٩ :٧
) (٢ﺍﻧﻈﺮ ﺗﺤﻒ ﺍﻟﻌﻘﻮﻝ.٢٥٠ :
) (٣ﻟﻘﻤﺎﻥ.١٥ :
) (٤ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٣٠٩ :٤ﺣﺪﻳﺚ ،١٨٩٧ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،١٥٠ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
١١٧٤ﺣﺪﻳﺚ ،١٠٧٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٣٦ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٠ :٤ﺣﺪﻳﺚ ١٦٦٧ﻣﻊ
ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٥ﺍﻟﺰﻣﺎﻧﺔ :ﺍﻟﻌﺎﻫﺔ ،ﻭﺁﻓﺔ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ .ﻣﺠﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ٢٦٠ :٦ﻣﺎﺩﺓ )ﺯﻣﻦ(.
) (٦ﺍﻷﻡ ،١٠٠ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٨ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١١٦ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٢٦٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٧٩ :٩
) (٧ﺍﻟﻜﺎﻓﻲ ٥١٢ :٥ﺣﺪﻳﺚ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٣ :٦ﺣﺪﻳﺚ ،٨١٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٤٣ :٣ﺣﺪﻳﺚ .٢ - ١
)(١٢٤
ﻣﺴﺄﻟﺔ :٢٦ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻣﻞ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺨﻠﻘﺔ ،ﻭﻛﺎﻥ ﻣﻌﺴﺮﺍ ،ﻭﺟﺐ
ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻃﺮﻳﻘﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻛﺎﻷﺏ ).(١
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻷﻥ ﺣﺮﻣﺔ ﺍﻷﺏ
ﺃﻗﻮﻯ ،ﻷﻧﻪ ﻳﻘﺎﺩ ﺑﻮﺍﻟﺪ ﻭﻻ ﻳﻘﺎﺩ ﺑﻮﻟﺪ.
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٢٧ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﺍﻩ ﻣﻌﺴﺮﻳﻦ ،ﻭﻟﻴﺲ ﻳﻔﻀﻞ ﻋﻦ ﻛﻔﺎﻳﺔ ﻧﻔﻘﺘﻪ ﺇﻻ
ﻧﻔﻘﺔ ﺃﺣﺪﻫﻤﺎ ،ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ:
ﺃﺣﺪﻫﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻷﺏ ﺃﻭﻟﻰ ،ﻷﻥ ﻟﻪ ﺗﻌﺼﻴﺒﺎ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻷﻡ ﺃﻭﻟﻰ ،ﻷﻥ ﻟﻬﺎ ﺍﻟﺤﻀﺎﻧﺔ ﻭﺍﻟﺤﻤﻞ ﻭﺍﻟﻮﺿﻊ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻬﻤﺎ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﺪﺭﺟﺔ ،ﻭﻟﻴﺲ ﺃﺣﺪﻫﻤﺎ ﺃﻭﻟﻰ ﻣﻦ ﺻﺎﺣﺒﻪ ﺃﺷﺮﻛﻨﺎ
ﺑﻴﻨﻬﻤﺎ ،ﻭﻣﻦ ﻗﺪﻡ ﺃﺣﺪﻫﻤﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٢٨ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺍﺑﻦ ﻣﺮﺍﻫﻖ ،ﻛﺎﻣﻞ ﺍﻟﺨﻠﻘﺔ ،ﻧﺎﻗﺺ ﺍﻷﺣﻜﺎﻡ ،ﻭﺃﺏ
ﻛﺎﻣﻞ ﺍﻷﺣﻜﺎﻡ ،ﻧﺎﻗﺺ ﺍﻟﺨﻠﻘﺔ ،ﻭﻣﻌﻪ ﻣﺎ ﻳﻔﻀﻞ ﻟﻨﻔﻘﺔ ﺃﺣﺪﻫﻤﺎ ،ﻗﺴﻢ ﺑﻴﻨﻬﻤﺎ
ﺑﺎﻟﺴﻮﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻻﺑﻦ ﺃﻭﻟﻰ ،ﻷﻥ ﻧﻔﻘﺘﻪ ﺛﺒﺘﺖ ﺑﺎﻟﻨﺺ ،ﻭﻧﻔﻘﺔ ﺍﻷﺏ ﺑﺎﻻﺟﺘﻬﺎﺩ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٩٨ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٢٧٨
) (٢ﺍﻟﻤﺠﻤﻮﻉ ٣٠٦ :١٨ﻭ .٣٠٨
)(١٢٥
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻷﺏ ﺃﻭﻟﻰ ،ﻷﻥ ﺣﺮﻣﺘﻪ ﺃﻭﻟﻰ ،ﺑﺪﻻﻟﺔ ﺃﻧﻪ ﻻ ﻳﻘﺎﺩ ﺑﻮﻟﺪﻩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻬﻤﺎ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﻨﺴﺐ ﺍﻟﻤﻮﺟﺐ ﻟﻠﻨﻔﻘﺔ ،ﻭﺗﻘﺪﻳﻢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺃﺏ ﻭﺃﺑﻮ ﺃﺏ ﻣﻌﺴﺮﻳﻦ ،ﺃﻭ ﺍﺑﻦ ﻭﺍﺑﻦ ﺍﺑﻦ ﻣﻌﺴﺮﻳﻦ،
ﻭﻣﻌﻪ ﻣﺎ ﻳﻜﻔﻲ ﻟﻨﻔﻘﺔ ﺃﺣﺪﻫﻤﺎ ،ﺃﻧﻔﻖ ﻋﻠﻰ ﺍﻷﺏ ﺩﻭﻥ ﺍﻟﺠﺪ ،ﻭﻋﻠﻰ ﺍﻻﺑﻦ ﺩﻭﻥ ﺍﺑﻦ
ﺍﻻﺑﻦ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻟﻔﺎﺿﻞ ﺑﻴﻨﻬﻤﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺏ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﺠﺪ ،ﻭﻛﺬﻟﻚ ﺍﻻﺑﻦ ﺃﻗﺮﺏ ﻣﻦ ﺍﺑﻦ ﺍﻻﺑﻦ.
ﻭﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ :ﻭﺃﻭﻟﻮﺍ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ) (٣ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﻛﻞ ﺷﺊ.
ﻣﺴﺄﻟﺔ :٣٠ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ،ﻭﻟﻪ ﺃﺏ ﻭﺍﺑﻦ ﻣﻮﺳﺮﺍﻥ ،ﻛﺎﻧﺖ ﻧﻔﻘﺘﻪ ﻋﻠﻴﻬﻤﺎ
ﺑﺎﻟﺴﻮﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻧﻔﻘﺘﻪ ﻋﻠﻰ ﺃﺑﻴﻪ ،ﻷﻧﻪ ﺇﻧﻔﺎﻕ ﻋﻠﻰ ﻭﻟﺪ ،ﻭﺫﻟﻚ ﺛﺎﺑﺖ ﺑﺎﻟﻨﺺ ،ﻭﻧﻔﻘﺔ
ﺍﻟﻮﺍﻟﺪ ﺛﺎﺑﺘﺔ ﺑﺎﻻﺟﺘﻬﺎﺩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺟﻬﺔ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻤﺎ ﻭﺍﺣﺪﺓ ،ﻭﻫﻲ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻻ ﺗﺮﺟﻴﺢ
ﻷﺣﺪﻫﻤﺎ ،ﻓﻮﺟﺐ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻤﺎ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ .٣٠٧ :١٨
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٣٠٩ - ٣٠٨ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٨٨ :٩
) (٣ﺍﻷﺣﺰﺍﺏ.٦ :
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٣٠٠ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٨٥ :٩
)(١٢٦
ﻣﺴﺄﻟﺔ :٣١ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻟﻤﻌﺴﺮ ﻋﻠﻰ ﺍﻟﻐﻴﺮ ﺑﺤﻖ ﺍﻟﻨﺴﺐ،
ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺬﺍﻫﺐ.
ﻓﺄﺿﻌﻔﻬﻢ ﻗﻮﻻ ﻣﺎﻟﻚ ،ﻷﻧﻪ ﻗﺎﻝ :ﻳﻘﻒ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﻟﺪ ،ﻳﻨﻔﻖ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺑﻬﻤﺎ ).(١
ﻭﻳﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﻳﻘﻒ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﻮﻟﻮﺩﻳﻦ ﻭﻻ ﻳﺘﺠﺎﻭﺯ ،ﻓﻌﻠﻰ
ﻛﻞ ﺃﺏ -ﻭﺇﻥ ﻋﻼ -ﻭﻋﻠﻰ ﻛﻞ ﺃﻡ -ﻭﺇﻥ ﻋﻠﺖ -ﻭﻛﺬﻟﻚ ﻛﻞ ﺟﺪ ﻣﻦ ﻗﺒﻠﻬﺎ ﻭﺟﺪﺓ،
ﺃﻭ ﻗﺒﻞ ﺍﻷﺏ ،ﻭﻋﻠﻰ ﺍﻟﻤﻮﻟﻮﺩﻳﻦ ﻣﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﻭﻟﺪ ﺍﻟﺒﻨﻴﻦ ﺃﻭ ﺍﻟﺒﻨﺎﺕ -ﻭﺇﻥ ﺳﻔﻠﻮﺍ -
ﻓﺎﻟﻨﻔﻘﺔ ﺗﻘﻒ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻌﻤﻮﺩﻳﻦ ،ﻭ .ﺗﺘﺠﺎﻭﺯ ).(٢
ﻭﻳﻠﻴﻪ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻓﺈﻧﻪ ﻗﺎﻝ :ﻳﺘﺠﺎﻭﺯ ﻋﻤﻮﺩ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﻮﻟﻮﺩﻳﻦ،
ﻓﺘﺪﻭﺭ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﺭﺣﻢ ﻣﺤﺮﻡ ﺑﺎﻟﻨﺴﺐ ،ﻓﺘﺠﺐ ﻋﻠﻰ ﺍﻷﺥ ﻷﺧﻴﻪ ﻭﺃﻭﻻﺩﻫﻢ،
ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ ،ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﻟﺨﺎﻻﺕ ﺩﻭﻥ ﺃﻭﻻﺩﻫﻢ ،ﻷﻧﻪ ﻟﻴﺲ ﺑﺬﻱ ﺭﺣﻢ
ﻣﺤﺮﻡ ﺑﺎﻟﻨﺴﺐ ).(٣
ﻭﺍﻟﺮﺍﺑﻊ :ﻫﻮ ﻣﺬﻫﺐ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ -ﻭﻫﻮ ﺃﻋﻢ ﺍﻟﻨﺎﺱ ﻗﻮﻻ -ﻭﻫﻮ :ﺃﻧﻬﺎ
ﺗﺠﺐ ﻋﻠﻰ ﻣﻦ ﻋﺮﻑ ﺑﻘﺮﺍﺑﺔ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ).(٤
--------------------
) (١ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠١ :٢ﻭﺍﻟﻤﺤﻠﻰ ،١٠١ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٧ :١ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٣١ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٠ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٢٩ :٧
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٩١ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٤٦ :٣
ﻭﺍﻟﻤﺤﻠﻰ ،١٠١ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٧ :١ﻭﺍﻟﻤﺒﺴﻮﻁ ٢٢٣ :٥ﻭ ،٢٢٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٥٠ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .١٢٩ :٧
) (٣ﺍﻟﻤﺒﺴﻮﻁ ٢٢٢ :٥ﻭ ،٢٢٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٥٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٥٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
،٦٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٠ :٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٧ :١ﻭﺍﻟﻤﺤﻠﻰ ،١٠١ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ
،٢٩٧ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٣٩ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٢٩ :٧
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٢٠٥ :١ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٧ :١٨
)(١٢٧
ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) ،(١ﻷﻥ ﺃﺧﺒﺎﺭﻧﺎ ﻭﺍﺭﺩﺓ ﻣﺘﻨﺎﻭﻟﺔ ﺑﺄﻥ
ﺍﻟﻨﻔﻘﺔ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ ،ﻭﺫﻟﻚ ﻳﺘﻨﺎﻭﻝ ﻫﺬﻳﻦ ﺍﻟﻌﻤﻮﺩﻳﻦ ) .(٢ﻭﺇﻥ ﻛﺎﻥ
ﻗﺪ ﺭﻭﻱ ﻓﻲ ﺑﻌﻀﻬﺎ ﺃﻥ ﻛﻞ ﻣﻦ ﺛﺒﺖ ﺑﻴﻨﻬﻤﺎ ﻣﻮﺍﺭﺛﺔ ﺗﺠﺐ ﻧﻔﻘﺘﻪ ،ﻭﺫﻟﻚ ﻋﻠﻰ
ﺍﻻﺳﺘﺤﺒﺎﺏ.
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ :ﻋﻤﻮﻡ ﺃﺧﺒﺎﺭﻧﺎ ﺍﻟﺘﻲ ﺭﻭﻳﻨﺎﻫﺎ ﻭﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ
ﺍﻟﻜﺒﻴﺮ ).(٣
ﻭﻳﻤﻜﻦ ﻧﺼﺮﺓ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻋﻠﻰ ﺍﻟﻮﺍﺭﺙ ﻣﺜﻞ ﺫﻟﻚ " )(٤
ﻓﺄﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻮﺍﺭﺙ ﻣﺜﻞ ﻣﺎ ﺃﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ .ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﺻﺪﻗﺔ
ﻭﺫﻭ ﺭﺣﻢ ﻣﺤﺘﺎﺝ ).(٥
ﻭﻳﻘﻮﻱ ﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻋﻨﺪﻱ ﺩﻳﻨﺎﺭ .ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﺃﻧﻔﻘﻪ ﻋﻠﻰ
ﻧﻔﺴﻚ ،ﻗﺎﻝ :ﻋﻨﺪﻱ ﺁﺧﺮ .ﻓﻘﺎﻝ :ﺃﻧﻔﻘﻪ ﻋﻠﻰ ﻭﻟﺪﻙ ،ﻓﻘﺎﻝ :ﻋﻨﺪﻱ ﺁﺧﺮ.
ﻗﺎﻝ :ﺃﻧﻔﻘﻪ ﻋﻠﻰ ﺃﻫﻠﻚ ،ﻓﻘﺎﻝ :ﻋﻨﺪﻱ ﺁﺧﺮ .ﻗﺎﻝ :ﺃﻧﻔﻘﻪ ﻋﻠﻰ ﺧﺎﺩﻣﻚ ﻓﻘﺎﻝ
ﻋﻨﺪﻱ ﺁﺧﺮ .ﻗﺎﻝ :ﺃﻧﺖ ﺃﻋﻠﻢ ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﺃﻧﻔﻘﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﺫﻟﻚ
ﺍﻟﻴﺴﺮ ).(٦
ﻓﺬﻛﺮ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﺗﺴﺘﺤﻖ ﺑﻬﺎ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﺍﻟﻨﺴﺐ
ﻭﺍﻟﺰﻭﺟﻴﺔ ﻭﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻷﺧﻮﺓ ﺗﺴﺘﺤﻖ ﺑﻬﺎ ﻧﻔﻘﺔ ﻟﺒﻴﻨﻪ.
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) (١ﺍﻟﻘﻮﻝ ﺍﻟﻤﺘﻘﺪﻡ ﻓﻼﺣﻆ.
) (٢ﺍﻟﻜﺎﻓﻲ ١٦٥ :٤ﺣﺪﻳﺚ ١ﻭ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٥٩ :٣ﺣﺪﻳﺚ ،٢٠٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٣ :٦
ﺣﺪﻳﺚ ٨١٢ﻭ ،٨١٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٤٣ :٣ﺣﺪﻳﺚ ١٤٤ﻭ .١٤٥
) (٣ﺍﻟﺘﻬﺬﻳﺐ ٢٩٣ :٦ﺣﺪﻳﺚ ،٨١٣ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٤٤ :٣ﺣﺪﻳﺚ .١٤٨
) (٤ﺍﻟﺒﻘﺮﺓ.٢٣٣ :
) (٥ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٨ :٢ﺣﺪﻳﺚ ،١٦٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٠ :٤
) (٦ﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٧٣ :٣ﺣﺪﻳﺚ .١٠٧٧
)(١٢٨
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ -ﺇﻣﺎ ﻧﻔﻘﺔ ﻳﻮﻡ ﺑﻴﻮﻡ ﺃﻭ ﻣﺎ ﺯﺍﺩ
ﻋﻠﻴﻪ ،ﻟﻠﺰﻭﺟﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻨﺴﺐ -ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﺇﻋﻄﺎﺋﻪ ،ﺃﻟﺰﻣﻪ ﺍﻟﺤﺎﻛﻢ
ﺇﻋﻄﺎﺅﻩ ،ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺣﺒﺴﻪ ،ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﻭﻭﺟﺪ ﻟﻪ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻋﻠﻴﻪ ﺃﻋﻄﺎﻩ،
ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻪ ﺑﺎﻉ ﻋﻠﻴﻪ ﻭﺃﻧﻔﻖ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﻟﻪ ﻧﻔﻘﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻭﺟﺪ ﻟﻪ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻋﻠﻴﻪ ﺃﻋﻄﺎﻩ ،ﻭﺇﻻ ﺣﺒﺴﻪ ﺣﺘﻰ
ﻳﺘﻮﻟﻰ ﻫﻮ ﺍﻟﺒﻴﻊ ،ﻭﻻ ﻳﺒﻴﻊ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻮﺭﻕ ،ﻓﺈﻧﻪ ﻳﺒﻴﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ
ﺑﺎﻵﺧﺮ ،ﻭﻳﻮﻓﻲ ﻣﺎ ﻋﻠﻴﻪ .ﻭﺃﺟﺎﺯ ﻓﻲ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻏﺎﺋﺒﺎ ﻭﺣﻀﺮﺕ
ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ،ﻭﻃﺎﻟﺒﺖ ﻧﻔﻘﺘﻬﺎ ،ﻭﺣﻀﺮ ﺃﺟﻨﺒﻲ ﻓﺎﻋﺘﺮﻑ ﺑﺄﻥ ﻟﻠﻐﺎﺋﺐ ﻣﻠﻜﺎ ،ﻭﻫﺬﻩ
ﺯﻭﺟﺘﻪ ،ﻓﺈﻧﻪ ﻳﺄﻣﺮﻩ ﺍﻟﺤﺎﻛﻢ ﺑﺒﻴﻌﻪ ،ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ ،ﻭﻟﻢ ﻳﺠﺰ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﻠﻴﻪ ﺣﻖ ﻭﺍﻣﺘﻨﻊ ﻣﻨﻪ ،ﻓﺈﻧﻪ ﻳﺒﺎﻉ ﻋﻠﻴﻪ
ﻣﻠﻜﻪ ،ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺍﻟﺪﻳﻮﻥ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺤﻘﻮﻕ ﺍﻟﻼﺯﻣﺔ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٣٣ﻟﻴﺲ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺠﺒﺮ ﺯﻭﺟﺘﻪ ﻋﻠﻰ ﺍﻟﺮﺿﺎﻉ ﻟﻮﻟﺪﻫﺎ ﻣﻨﻪ ،ﺷﺮﻳﻔﺔ
ﻛﺎﻧﺖ ﺃﻭ ﻣﺸﺮﻭﻓﺔ ،ﻣﻮﺳﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﺴﺮﺓ ،ﺩﻧﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻧﺒﻴﻠﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻟﻪ ﺇﺟﺒﺎﺭﻫﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﺴﺮﺓ ﺩﻧﻴﺔ ،ﻭﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ
ﺷﺮﻳﻔﺔ ﻣﻮﺳﺮﺓ ).(٤
--------------------
) (١ﺍﻷﻡ ،٨٩ :٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٤٨ :٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٤٧٢ :
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٧ :٤ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٨٩ :٥ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٥٥٢ :١
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٢٠٩ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٢٨٠ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٠ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٤٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٤٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٦٢ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣١٣ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٢ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٤٤٩ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٩٧ :٩
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٩٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٦ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٤
،٤٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٦٢ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣١٣ :١٨ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٨٩ :٢ﻭ ،٢٠٣ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٨ :٤
)(١٢٩
ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ :ﻟﻪ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻴﻪ ﺑﻜﻞ ) (١ﺣﺎﻝ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻮﺍﻟﺪﺍﺕ
ﻳﺮﺿﻌﻦ ﺃﻭﻻﺩﻫﻦ ﺣﻮﻟﻴﻦ ﻛﺎﻣﻠﻴﻦ " ) (٢ﻭﻫﺬﺍ ﺧﺒﺮ ﻣﻌﻨﺎﻩ ﺍﻷﻣﺮ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﻭﺟﻮﺑﻪ
ﻋﻠﻴﻬﺎ ،ﺛﺒﺖ ﺃﻧﻪ ﻳﻤﻠﻚ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﺇﺟﺒﺎﺭ ﻋﻠﻰ ﻭﺍﺟﺐ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺍﻹﺟﺒﺎﺭ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﺍﻵﻳﺔ ﻣﺤﻤﻮﻟﺔ
ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ﺗﺸﻬﺪ ) (٣ﺑﺬﻟﻚ.
ﻣﺴﺄﻟﺔ :٣٤ﺍﻟﺒﺎﺋﻦ ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﺪ ﻳﺮﺿﻊ ،ﻭﻭﺟﺪ ﺍﻟﺰﻭﺝ ﻣﻦ ﻳﺮﺿﻌﻪ
ﺗﻄﻮﻋﺎ ،ﻭﻗﺎﻟﺖ ﺍﻷﻡ :ﺃﺭﻳﺪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ ،ﻛﺎﻥ ﻟﻪ ﻧﻘﻞ ﺍﻟﻮﻟﺪ ﻋﻨﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ،ﻭﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻴﺲ ﻟﻪ ﻧﻘﻠﻪ ﻋﻨﻬﺎ ،ﻭﻳﻠﺰﻣﻪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ .ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ ﺣﺎﻣﺪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺇﻥ ﺗﻌﺎﺳﺮﺗﻢ ﻓﺴﺘﺮﺿﻊ ﻟﻪ ﺃﺧﺮﻯ " ) (٦ﻭﻫﺬﻩ ﺇﺫﺍ
ﻃﻠﺒﺖ ﺍﻷﺟﺮﺓ ﻭﻏﻴﺮﻫﺎ ﺗﺘﻄﻮﻉ ﻓﻘﺪ ﺗﻌﺎﺳﺮﺍ.
ﻭﺍﺳﺘﺪﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺈﻥ ﺃﺭﺿﻌﻦ ﻟﻜﻢ ﻓﺄﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ " )(٧
ﻓﺄﻭﺟﺐ ﻟﻬﺎ ﺍﻷﺟﺮﺓ ﺇﺫﺍ ﺃﺭﺿﻌﺘﻪ ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ،ﻷﻥ ﺍﻵﻳﺔ ﺗﻔﻴﺪ
ﻟﺰﻭﻡ ﺍﻷﺟﺮﺓ ﺇﻥ ﺃﺭﺿﻌﺖ ،ﻭﺫﻟﻚ ﻻ ﺧﻼﻑ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ ﺍﻟﻜﻼﻡ ﻓﻲ ﺃﻧﻪ ﻳﺠﺐ ﺩﻓﻊ
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٩٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٣١٣ :١٨
) (٢ﺍﻟﺒﻘﺮﺓ.٢٣٣ :
) (٣ﺍﻟﻜﺎﻓﻲ ٤٠ :٦ﺣﺪﻳﺚ ،٤ﺍﻟﻔﻘﻴﻪ ٣٠٨ :٣ﺣﺪﻳﺚ ،١٤٨٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٧ :٨ﺣﺪﻳﺚ .٣٦٢
) (٤ﺍﻟﻤﺠﻤﻮﻉ ٣١٤ :١٨ﻭ ،٣١٥ﻭﺍﻧﻈﺮ ﺍﻟﻬﺪﺍﻳﺔ ،٣٤٦ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٦٣ :٣
) (٥ﺍﻟﻮﺟﻴﺰ ،١١٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٣١٤ :١٨
) (٦ﺍﻟﻄﻼﻕ.٦ :
) (٧ﺍﻟﻄﻼﻕ.٦ :
)(١٣٠
ﺍﻟﻤﻮﻟﻮﺩ ﺇﻟﻴﻬﺎ ﻟﺘﺮﺿﻊ ﺃﻡ ﻻ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﻲ ﺍﻵﻳﺔ.
ﻣﺴﺄﻟﺔ :٣٥ﺍﻟﺒﻨﺖ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ ،ﺭﺷﻴﺪﺓ ،ﻳﻜﺮﻩ ﻟﻬﺎ ﺃﻥ ﺗﻔﺎﺭﻕ ﺃﻣﻬﺎ ،ﻭﻻ
ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺣﺘﻰ ﺗﺘﺰﻭﺝ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﻻ ﺗﻔﺎﺭﻕ ﺃﻣﻬﺎ ﺣﺘﻰ ﺗﺘﺰﻭﺝ ﻭﻳﺪﺧﻞ ﺑﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻧﻬﺎ ﺑﺎﻟﻐﺔ ﺭﺷﻴﺪﺓ ،ﻧﺎﻓﺬ ﺃﻣﺮﻫﺎ ﻓﻲ ﻧﻔﺴﺎ ﻭﻣﺎﻟﻬﺎ ،ﻭﻣﻦ
ﻣﻨﻌﻬﺎ ﻣﻦ ﻣﻔﺎﺭﻗﺔ ﺍﻷﻡ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٣٦ﺇﺫﺍ ﺑﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻟﺮﺟﻞ ،ﻭﻟﻬﺎ ﻭﻟﺪ ﻣﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻃﻔﻼ ﻻ
ﻳﻤﻴﺰ ،ﻓﻬﻲ ﺃﺣﻖ ﺑﻪ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﻃﻔﻼ ﻳﻤﻴﺰ -ﻭﻫﻮ ﺇﺫﺍ ﺑﻠﻎ ﺳﺒﻊ ﺳﻨﻴﻦ ﺃﻭ
ﺛﻤﺎﻥ ﺳﻨﻴﻦ ﻓﻤﺎ ﻓﻮﻗﻬﺎ ﺇﻟﻰ ﺣﺪ ﺍﻟﺒﻠﻮﻍ -ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ﻓﺎﻷﺏ ﺃﺣﻖ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ
ﺃﻧﺜﻰ ﻓﺎﻷﻡ ﺃﺣﻖ ﺑﻬﺎ ﻣﺎ ﻟﻢ ﺗﺘﺰﻭﺝ ،ﻓﺈﻥ ﺗﺰﻭﺟﺖ ﻓﺎﻷﺏ ﺃﺣﻖ ﺑﻬﺎ .ﻭﻭﺍﻓﻘﻨﺎ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻓﻲ ﺍﻟﺠﺎﺭﻳﺔ.
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻐﻼﻡ :ﺍﻷﻡ ﺃﺣﻖ ﺑﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ﺣﺪﺍ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻭﻳﻠﺒﺲ ﺑﻨﻔﺴﻪ
ﻓﻴﻜﻮﻥ ﺃﺑﻮﻩ ﺃﺣﻖ ﺑﻪ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺨﻴﺮ ﺑﻴﻦ ﺃﺑﻮﻳﻪ ،ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭ ﺃﺣﺪﻫﻤﺎ ﻳﺴﻠﻢ ﺇﻟﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﻋﻠﻲ ،ﻭﻋﻤﺮ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ).(٤
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٢٣ :١٨
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٥٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٣ :١٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٤١ :٧
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٢٠٧ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٢٨٣ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٢ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٦ :٣ﻭ ،٣١٧
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٤٢ :١ﻭﺍﻟﻤﺤﻠﻰ ،٣٢٩ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤٠ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤٠ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٧٦ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٨٦ :٤ﻭ ،٢٨٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
.١٤١
) (٤ﺍﻷﻡ ،٩٢ ::٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٤ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٦ :٣ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٩٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٣٧ :١٨ﻭ ،٣٤٠ﻭﺍﻟﻮﺟﻴﺰ ،١١٨ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٠ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ :٥
،٢٠٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٤ :٤ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٦٧ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٩ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ :٣
،٣١٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٨ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٦ :١ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ
،١٠٢ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٥٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٧ :٤ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٢٠٦ :١
)(١٣١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﺟﺎﺭﻳﺔ ﻓﺎﻷﻡ ﺃﺣﻖ ﺑﻬﺎ ﺣﺘﻰ ﺗﺒﻠﻎ ﻭﺗﺘﺰﻭﺝ ﻭﻳﺪﺧﻞ
ﺑﻬﺎ ﺍﻟﺰﻭﺝ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﻼﻣﺎ ﻓﺄﻣﻪ ﺃﺣﻖ ﺑﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٣٧ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﺃﻥ ﺍﻷﺏ ﺃﺣﻖ ﺑﺎﻟﻮﻟﺪ ،ﻭﺍﻷﻡ ﺃﺣﻖ ﺑﻪ ،ﻻ
ﻳﺨﺘﻠﻒ ﺍﻟﺤﺎﻝ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﻴﻤﺎ ﺃﻭ ﻣﺴﺎﻓﺮﺍ ،ﻓﺈﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺴﺎﻓﺔ ﻳﻘﺼﺮ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ،ﻓﺎﻷﺏ ﺃﺣﻖ ﺑﻜﻞ
ﺣﺎﻝ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻳﻘﺼﺮ ﻓﻴﻬﺎ ﻓﻬﻮ ﻛﺎﻹﻗﺎﻣﺔ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻨﺘﻘﻞ ﺍﻷﺏ ﻓﺎﻷﻡ ﺃﺣﻖ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻡ
ﺍﻟﻤﻨﺘﻘﻠﺔ ،ﻓﺈﻥ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﻗﺮﻳﺔ ﺇﻟﻰ ﺑﻠﺪ ﻓﻬﻲ ﺃﺣﻖ ﺑﻪ ،ﻭﺇﻥ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ
ﻗﺮﻳﺔ ﻓﺎﻷﺏ ﺃﺣﻖ ﺑﻪ ،ﻷﻥ ﻓﻲ ﺍﻟﺴﻮﺍﺩ ﻳﺴﻘﻂ ﺗﻌﻠﻴﻤﻪ ﻭﺗﺨﺮﺟﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) ،(٥ﻭﺗﺨﺼﻴﺼﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٣٨ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺍﻷﻡ ﺳﻘﻂ ﺣﻘﻬﺎ ﻣﻦ ﺣﻀﺎﻧﺔ ﺍﻟﻮﻟﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٤٠ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٠ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٧ :٤
ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٧٦ :٣
) (٢ﺍﻟﻜﺎﻓﻲ ٤٥ :٦ﺣﺪﻳﺚ ،٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٧٥ :٣ﺣﺪﻳﺚ ،١٣٠٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٥ :٨
ﺣﺪﻳﺚ ،٣٥٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٢٠ :٣ﺣﺪﻳﺚ .١١٣٩
) (٣ﺍﻟﻤﺠﻤﻮﻉ ٣٤١ :١٨ﻭ ،٣٤٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٦ - ٤٧٥ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٤٥٩ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٠٥ :٩
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٥ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤٢ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٧ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٠ :٢
) (٥ﺍﻟﻜﺎﻓﻲ ٤٤ :٦ﺣﺪﻳﺚ ،١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٧٤ :٣ﺣﺪﻳﺚ ،١٣٠٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٤ :٨
ﺣﺪﻳﺚ ،٣٥٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٢٠ :٣ﺣﺪﻳﺚ .١١٣٨
)(١٣٢
ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﻻ ﻳﺴﻘﻂ ﺣﻘﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻣﺮﺃﺓ
ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻥ ﺍﺑﻨﻲ ﻫﺬﺍ ﻛﺎﻥ ﺑﻄﻨﻲ ﻟﻪ ﻭﻋﺎﺀ ،ﻭﺛﺪﻳﻲ ﻟﻪ ﺳﻘﺎﺀ ،ﻭﺣﺠﺮﻱ
ﻟﻪ ﺣﻮﺍﻩ ،ﻭﺇﻥ ﺃﺑﺎﻩ ﻃﻠﻘﻨﻲ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻨﺰﻋﻪ ﻣﻨﻲ ،ﻓﻘﺎﻝ ﻟﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﻟﻢ ﺗﻨﻜﺤﻲ ).(٤
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻷﻡ ﺃﺣﻖ ﺑﺤﻀﺎﻧﺔ ﺍﺑﻨﻬﺎ ﻣﺎ ﻟﻢ
ﺗﺘﺰﻭﺝ ).(٥
ﻣﺴﺄﻟﺔ :٣٩ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﻋﺎﺩ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﺤﻀﺎﻧﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ.
--------------------
) (١ﺍﻷﻡ ،٩٢ :٥ﻭﺍﻟﻮﺟﻴﺰ ،١١٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٥ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٥٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٤ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢١٠ :٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٤٦ :٣ﻭ ،٤٧ﻭﺣﺎﺷﻴﺔ ﺭﺩ
ﺍﻟﻤﺤﺘﺎﺭ ،٥٦٥ :٣ﻭﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ ،٤٤١ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠٨ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،١٠٧ :٢
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٦ :٣ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٠١ :٤ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٠ :١٠ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٧ :٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٣٩ :٧
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٥ :١٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٥ :٣ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ
،١١٧٥ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٣٩ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٥ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ٤٥ :٦ﺣﺪﻳﺚ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٧٥ :٣ﺣﺪﻳﺚ ،١٣٠٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٥ :٨
ﺣﺪﻳﺚ ،٣٥٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٢٠ :٣ﺣﺪﻳﺚ .١١٣٩
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٨٣ :٢ﺣﺪﻳﺚ ،٢٢٧٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٣٠٥ :٣ﺣﺪﻳﺚ ،٢٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
٤ :٨ﻭ ،٥ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٢٠٧ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٦ :١ﻭﺗﻠﺨﻴﺺ
ﺍﻟﺤﺒﻴﺮ ١٠ :٤ﺣﺪﻳﺚ ،١٦٦٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١١٧٥ :٣ﺣﺪﻳﺚ ،١٠٧٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ١٣٨ :٧
ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٥ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ٣٠٤ :٣ﺣﺪﻳﺚ ٢١٩ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ
-ﻭﺫﻛﺮ ﺣﺪﻳﺜﺎ ﻟﻔﻈﻪ :ﺍﻟﻤﺮﺃﺓ ﺃﺣﻖ ﺑﻮﻟﺪﻫﺎ ﻣﺎ ﻟﻢ ﺗﺰﻭﺝ.
)(١٣٣
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﻌﻮﺩ ،ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﺃﺑﻄﻞ ﺣﻘﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻖ ﺑﻄﻼﻥ ﺣﻘﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ،ﻓﺈﺫﺍ ﺯﺍﻝ
ﺍﻟﺘﺰﻭﻳﺞ ﻓﺎﻟﺤﻖ ﺑﺎﻕ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ.
ﻣﺴﺄﻟﺔ :٤٠ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﺍﻟﺰﻭﺝ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ،ﻟﻢ ﻳﻌﺪ ﺣﻘﻬﺎ ،ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺑﺎﺋﻨﺎ
ﻋﺎﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﻤﺰﻧﻲ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻌﻮﺩ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺃﻥ ﺍﻟﺮﺟﻌﻴﺔ ﺯﻭﺟﺔ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺰﻭﺟﺎﺕ ،ﻷﻥ ﻋﻨﺪﻧﺎ ﻻ
ﻳﺤﺮﻡ ﻭﻃﺆﻫﺎ.
ﻣﺴﺄﻟﺔ :٤١ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﺃﻭﻟﻰ ﺑﺎﻟﺤﻀﺎﻧﺔ ﻣﻦ ﺍﻷﺧﺖ ﻟﻸﻡ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﺃﻭﻟﻰ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ ،ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ
ﺳﺮﻳﺞ ).(٦
--------------------
) (١ﺍﻷﻡ ،٩٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٦ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١١٨ :٢ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٣٣٠
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٦ :٣ﻭﺗﺒﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٧ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٤١ :١ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٣
،٥٦٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٠ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٦ :٣
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٥٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٠٦ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٦ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ
،٣٢٥ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٠ :٢
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٢٦ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٠ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٨ :٣
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١١ :٩ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٥٤١ :١
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٤ :ﻭﺍﻟﻮﺟﻴﺰ ،١١٨ ::٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٦ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣١١ :٩
) (٥ﺍﻷﻡ ،٩٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٥٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٧ :١٨ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ،٤٨٣ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٩ :٩ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٣٣٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٨ :٤
) (٦ﺍﻟﻠﺒﺎﺏ ،٢٨٣ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٥ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ :١
،٥٤١ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٢٧ :١٨ﻭ ،٣٢٩ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٩ :٩ﻭﺍﻟﻨﻬﺎﻳﺔ :٣
.٣١٥
)(١٣٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎ ﻣﻦ ﺃﻧﻬﺎ ﺃﻭﻟﻰ ﺑﺎﻟﻤﻴﺮﺍﺙ ،ﻷﻥ ﻟﻬﺎ ﺍﻟﻨﺼﻒ ،ﻭﻟﻬﺬﻩ ﺍﻟﺴﺪﺱ،
ﻓﻜﺎﻧﺖ ﺃﻭﻟﻰ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮﺍ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ).(١
ﻣﺴﺄﻟﺔ :٤٢ﺍﻟﺠﺪﺍﺕ ﺃﻭﻟﻰ ﺑﺎﻟﻮﻟﺪ ﻣﻦ ﺍﻷﺧﻮﺍﺕ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﺍﻷﺧﻮﺍﺕ ﺃﻭﻟﻰ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺃﻥ ﺍﻷﻡ ﺃﻭﻟﻰ ،ﻭﺍﺳﻢ ﺍﻷﻡ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺠﺪﺓ.
ﻣﺴﺄﻟﺔ :٤٣ﺃﻡ ﺍﻷﺏ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺨﺎﻟﺔ ﺑﺎﻟﻮﻟﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﺨﺎﻟﺔ ﺃﻭﻟﻰ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٤٤ﻷﺑﻲ ﺍﻷﻡ ﻭﺃﻡ ﺃﺑﻲ ﺍﻷﻡ ﺣﻀﺎﻧﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﻀﺎﻧﺔ ﻟﻬﻤﺎ ،ﻭﻫﻤﺎ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺟﻨﺒﻲ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﺳﻢ ﺍﻷﺏ ﻳﺘﻨﺎﻭﻟﻬﻤﺎ ،ﻓﻘﺪ ﺩﺧﻼ ﻓﻲ ﻇﺎﻫﺮ ﺍﻷﺧﺒﺎﺭ ).(٥
--------------------
) (١ﺍﻷﻧﻔﺎﻝ.٧٥ :
) (٢ﺍﻷﻡ ،٩٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ ::ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٣
،٤٥٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٦ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .٩٤ :٢
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٢٧ - ٣٢٦ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٣٠٨ :٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٥ :٣
) (٤ﺍﻷﻡ ،٩٢ :٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٧ :٤
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ) ٤٤ :٦ﺑﺎﺏ ﻣﻦ ﺃﺣﻖ ﺑﺎﻟﻮﻟﺪ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﻴﺮﺍ( ،ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ) ٢٧٤ :٣ﺑﺎﺏ
" " ١٢٧ﺍﻟﻮﻟﺪ ﻳﻜﻮﻥ ﺑﻴﻦ ﻭﺍﻟﺪﻳﻪ ﺃﻳﻬﻤﺎ ﺃﺣﻖ ﺑﻪ( ،ﻭﺍﻟﺘﻬﺬﻳﺐ ) ١٠٤ :٨ﺑﺎﺏ ﺣﻜﻢ ﺍﻷﻭﻻﺩ(،
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ) ٣٢٠ :٣ﺑﺎﺏ ﺇﻥ ﺍﻷﺏ ﺃﺣﻖ ﺑﺎﻟﻮﻟﺪ ﻣﻦ ﺍﻷﻡ(.
)(١٣٥
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ) (١ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ
ﻛﻞ ﺷﺊ ﺇﻻ ﻣﺎ ﺧﺼﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺃﻡ ،ﻭﻫﻨﺎﻙ ﺃﻡ ﺃﻡ ،ﺃﻭ ﺟﺪﺓ ﺃﻡ ﺃﻡ ﻭﻫﻨﺎﻙ ﺃﺏ،
ﻓﺎﻷﺏ ﺃﻭﻟﻰ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻡ ﺍﻷﻡ ﻭﺟﺪﺍﺗﻬﺎ ﺃﻭﻟﻰ ﻣﻦ ﺍﻷﺏ ،ﻭﺇﻥ ﻋﻠﻮﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﻌﺾ " ) (٣ﻭﺍﻷﺏ
ﺃﻗﺮﺏ ﺑﻼ ﺷﻚ ،ﻷﻧﻪ ﻳﺪﻟﻲ ﺑﻨﻔﺴﻪ.
ﻣﺴﺄﻟﺔ :٤٦ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻷﺏ ﺃﺧﺖ ﻣﻦ ﺃﻡ ﺃﻭ ﺧﺎﻟﺔ ﺃﺳﻘﻄﻬﻤﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻬﻤﺎ ﺗﺴﻘﻄﺎﻧﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٤٧ﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺘﺎ ﺗﺴﺎﻭﻳﺘﺎ ﻭﺃﻓﺮﻉ ﺑﻴﻨﻬﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﺨﺎﻟﺔ ﺃﻭﻟﻰ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٥
--------------------
) (١ﺍﻷﻧﻔﺎﻝ.٧٥ :
) (٢ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ٩٣ :٢ﻭ ،٩٤ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٤ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٨ :١٨ﻭﺍﻟﻤﺤﻠﻰ .٣٣٠ :١٠
) (٣ﺍﻷﻧﻔﺎﻝ.٧٥ :
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٣٩ - ٤٣٨ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٢٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٤ :٣
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٣٢ :١٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٣٨ :٧
) (٥ﺍﻷﻡ ،٩٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٣٢٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٣٧ :٧
)(١٣٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻬﻤﺎ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﺪﺭﺝ ،ﻓﻼ ﺗﺮﺟﻴﺢ ﻹﺣﺪﺍﻫﻤﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ.
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺟﺪ ﻭﺧﺎﻟﺔ ﻭﺃﺧﺖ ﻷﻡ ،ﻓﺎﻟﺠﺪ ﺃﻭﻟﻰ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺴﻘﻂ ﺍﻟﺠﺪ ﺑﻬﻤﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻵﻳﺔ.
ﻣﺴﺄﻟﺔ :٤٩ﺃﻡ ﺃﺏ ،ﻭﺟﺪ ﻣﺘﺴﺎﻭﻳﺎﻥ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺴﻘﻂ ﺍﻟﺠﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺎﻥ ﻓﻲ ﺍﻟﺪﺭﺝ ﻭﻻ ﺗﺮﺟﻴﺢ.
ﻣﺴﺄﻟﺔ :٥٠ﺃﺧﺖ ﻷﺏ ،ﻭﺟﺪ ﻣﺘﺴﺎﻭﻳﺎﻥ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﺠﺪ ﺃﻭﻟﻰ ).(٣
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻷﺧﺖ ﺃﻭﻟﻰ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺗﺴﺎﻭﻳﻬﻤﺎ ﻓﻲ ﺍﻟﺪﺭﺝ.
ﻣﺴﺄﻟﺔ :٥١ﺍﻟﻌﻢ ﻭﺍﺑﻦ ﺍﻟﻌﻢ ﻭﺍﺑﻦ ﻋﻢ ﺍﻷﺏ ﻭﺍﻟﻌﺼﺒﺔ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺍﻷﺏ ﻓﻲ
ﺑﺎﺏ ﺍﻟﺤﻀﺎﻧﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺣﻀﺎﻧﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﺬﻛﻮﺭﺓ ﻏﻴﺮ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ).(٥
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٣٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٤٠ :٧
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٣٣٥ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٤٠ :٧
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٣٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٤٠ :٧
) (٤ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
) (٥ﺍﻷﻡ ،٩٣ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١١٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٣١ - ٣٣٠ :١٨ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ٤٧٤ :ﻭ ،٤٧٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٥٥ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣١٠ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٠ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٣٧ :٧
)(١٣٧
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) ،(١ﻭﻫﻲ ﻋﺎﻣﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ.
ﻭﺭﻭﻯ ﻋﻤﺎﺭﺓ ﺍﻟﺠﺮﻣﻲ ) (٢ﻗﺎﻝ :ﺧﻴﺮﻧﻲ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﻦ
ﺃﻣﻲ ﻭﻋﻤﻲ ،ﻭﻗﺎﻝ ﻷﺥ ﻫﻮ ﺃﺻﻐﺮ ﻣﻨﻲ :ﻭﻫﺬﺍ ﻟﻮ ﺑﻠﻎ ﻣﺒﻠﻎ ﻫﺬﺍ ﻟﺨﻴﺮﺗﻪ ).(٣
ﻣﺴﺄﻟﺔ :٥٢ﻻ ﺣﻀﺎﻧﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﻌﺼﺒﺔ ﻣﻊ ﺍﻷﻡ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻬﻢ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺍﻷﺏ ،ﻭﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻣﻊ ﺃﻣﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ﺛﻢ ﻳﺨﻴﺮ.
ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ﺧﻴﺮﻧﺎﻩ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻌﻢ ﻭﺍﺑﻦ ﺍﻟﻌﻢ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ،
ﻭﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﺧﻴﺮﻧﺎﻩ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻛﻞ ﻋﺼﺒﺔ ﻣﺤﺮﻡ ﻟﻬﺎ ﻛﺎﻷﺥ ﻭﺍﺑﻦ ﺍﻷﺥ ﻭﺍﻟﻌﻢ،
ﻓﺄﻣﺎ ﺍﺑﻦ ﺍﻟﻌﻢ ﻓﻼ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ) (٥ﻭﺍﻷﻡ ﺃﻗﺮﺏ
ﻣﻦ ﺍﻟﻌﺼﺒﺔ.
ﻣﺴﺄﻟﺔ :٥٣ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻊ ﺍﻟﻌﺼﺒﺔ ﺫﻛﺮ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﻛﺎﻷﺥ ﻟﻸﻡ،
ﻭﺍﻟﺨﺎﻝ ،ﻭﺍﻟﺠﺪ ﺃﺑﻲ ﺍﻷﻡ ،ﻛﺎﻥ ﺍﻷﻗﺮﺏ ﺃﻭﻟﻰ.
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) (١ﺍﻷﺣﺰﺍﺏ.٦ :
) (٢ﻋﻤﺎﺭﺓ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﺠﺮﻣﻲ ،ﻭﻗﻴﻞ ﻋﻤﺎﺭﺓ ﺑﻦ ﺭﻭﻳﺒﺔ ﺍﻟﺠﺮﻣﻲ ،ﺭﻭﻯ ﻋﻨﻪ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺠﺮﻣﻲ
ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺬﻛﻮﺭ .ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ،٣٦٥ :٣ﻭﺗﻌﺠﻴﻞ ﺍﻟﻤﻨﻔﻌﺔ ٢٩٥ :ﻭ .٤٦١
) (٣ﺫﻛﺮ ﺃﺑﻮ ﺣﺎﺗﻢ ﺍﻟﺮﺍﺯﻱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺿﻤﻦ ﺗﺮﺟﻤﺔ ﻋﻤﺎﺭﺓ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﺠﺮﻣﻲ ﻓﻲ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ٣٦٥ :٣
ﺑﺎﺧﺘﺼﺎﺭ ﻓﻼﺣﻈﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ ﻛﺘﺎﺏ ﺗﻌﺠﻴﻞ ﺍﻟﻤﻨﻔﻌﺔ ٤٦١ :ﻓﻲ ﺗﺮﺟﻤﺔ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺍﻟﺠﺮﻣﻲ.
) (٤ﺍﻷﻡ ،٩٣ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٣٣ - ٣٣١ :١٨
) (٥ﺍﻷﻧﻔﺎﻝ.٧٥ :
)(١٣٨
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﻀﺎﻧﺔ ﻟﻬﻢ ﺑﻮﺟﻪ ،ﻷﻧﻪ ﻻ ﺣﻀﺎﻧﺔ ﻓﻴﻪ ﻭﻻ ﻗﺮﺍﺑﺔ ﻳﺮﺙ
ﺑﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ) (٢ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ
ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ،ﻭﺫﻟﻚ ﻋﺎﻡ.
ﻣﺴﺄﻟﺔ :٥٤ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﺼﺒﺔ ،ﻭﻫﻨﺎﻙ ﺧﺎﻝ ﻭﺃﺥ ﻷﻡ ﻭﺃﺑﻮ ﺃﻡ ،ﻛﺎﻥ ﻟﻬﻢ
ﺍﻟﺤﻀﺎﻧﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻻﺣﻆ ﻟﻬﻢ ﻓﻴﻬﺎ ،ﻭﻳﻌﻮﺩ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﻛﺎﻷﺟﺎﻧﺐ ﺳﻮﺍﺀ،
ﻷﻧﻪ ﻻ ﺣﻀﺎﻧﺔ ﻭﻻ ﺇﺭﺙ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻟﻬﻢ ﺍﻟﺤﻀﺎﻧﺔ ،ﻷﻥ ﺍﻟﺤﻀﺎﻧﺔ ﺗﺴﻘﻂ ﺑﻮﺟﻮﺩ ﺍﻟﻌﺼﺒﺔ )،(٤
ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﺼﺒﺔ ﻓﻠﻬﻢ ﺍﻟﺮﺣﻢ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﻢ ﺍﻟﺤﻀﺎﻧﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٥ﻋﻠﻰ ﻣﺎ ﺭﺗﺒﻨﺎﻩ.
ﻣﺴﺄﻟﺔ :٥٥ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻤﻤﻠﻮﻙ ﻣﺮﺿﺎ ﻳﺮﺟﻰ ﺯﻭﺍﻟﻪ ،ﻓﻌﻠﻰ ﻣﺎﻟﻜﻪ ﻧﻔﻘﺘﻪ ﺑﻼ
ﺧﻼﻑ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﺯﻣﻦ ﺃﻭ ﺍﻗﻌﺪ ﺃﻭ ﻋﻤﻲ ﻓﻌﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻳﺼﻴﺮ ﺣﺮﺍ ،ﻭﻻ ﻳﻠﺰﻡ
ﻣﻮﻻﻩ ﻧﻔﻘﺘﻪ ،ﻷﻧﻪ ﻟﻴﺲ ﺑﻌﺒﺪﻩ ).(٦
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ،ﻭﻻ ﻳﺰﺍﻝ ﻣﻠﻜﻪ ،ﻭﻫﻮ ﻛﺎﻟﺼﻐﻴﺮ ﺳﻮﺍﺀ ).(٧
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٢١ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٤٠ :٧
) (٢ﺍﻷﻧﻔﺎﻝ.٧٥ :
) (٣ﺍﻟﻤﺠﻤﻮﻉ .٣٣٧ :١٨
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٣٣٧ :١٨
) (٥ﺍﻷﻧﻔﺎﻝ.٧٥ :
) (٦ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ١٨٩ :٦ﺣﺪﻳﺚ ،٤ - ٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٢ :٨ﺣﺪﻳﺚ .٨٠٠ - ٧٩٨
) (٧ﺍﻷﻡ ،١٠٢ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٦ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٦٠ :٣ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٨٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٣ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٢٩١ - ٢٩٠ :٢
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٥٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٥٥ :٣
)(١٣٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻨﻌﺘﻖ ﺑﻬﺬﻩ ﺍﻵﻓﺎﺕ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﺛﺒﺖ ﻣﺎ
ﻗﻠﻨﺎﻩ ،ﻷﻥ ﺃﺣﺪﺍ ﻟﻢ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٥٦ﻻ ﻳﺠﺐ ﺑﺎﻟﻌﻘﺪ ﺇﻻ ﺍﻟﻤﻬﺮ ،ﻭﺃﻣﺎ ﺍﻟﻨﻔﻘﺔ ﻓﺈﻧﻬﺎ ﺗﺠﺐ ﻳﻮﻣﺎ ﺑﻴﻮﻡ ﻓﻲ
ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻤﻜﻴﻦ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ .ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ) ،(١ﻭﻫﻮ ﻗﻮﻝ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺠﺪﻳﺪ ).(٢
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﻳﺠﺐ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻨﻔﻘﺔ ﻣﻊ ﺍﻟﻤﻬﺮ ،ﻭﻳﺠﺐ ﺗﺴﻠﻴﻤﻬﺎ ﻳﻮﻣﺎ ﺑﻴﻮﻡ ﻓﻲ
ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻤﻜﻴﻦ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻣﻜﻨﺖ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﻧﻔﺴﻬﺎ ،ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻻ ﺗﺴﻠﻴﻢ ﻧﻔﻘﺔ ﺫﻟﻚ
ﺍﻟﻴﻮﻡ ،ﻭﻻ ﻳﺠﺒﺮ ﺑﻼ ﺧﻼﻑ .ﻓﻠﻮ ﻛﺎﻥ ﻳﺠﺐ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻘﺔ ﻳﻮﻡ ﻟﻮﺟﺐ ﻋﻠﻴﻪ
ﺗﺴﻠﻴﻤﻬﺎ ،ﻷﻧﻪ ﻣﻊ ﺍﻟﺘﻤﻜﻴﻦ ﺍﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﺐ.
ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﻭﺟﺐ ﻧﻔﻘﺔ ﻳﻮﻡ ﺑﻴﻮﻡ ،ﻭﻻ ﺩﻟﻴﻞ
ﻋﻠﻰ ﻭﺟﻮﺑﻬﺎ ﺑﺎﻟﻌﻘﺪ.
ﻣﺴﺄﻟﺔ :٥٧ﺇﺫﺍ ﺛﺒﺖ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ ﺃﻧﻬﺎ ﺗﺠﺐ ﻧﻔﻘﺔ ﻳﻮﻡ ﺑﻴﻮﻡ ،ﻓﺈﻥ ﺍﺳﺘﻮﻓﺖ
ﻧﻔﻘﺔ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻼ ﻛﻼﻡ ،ﻭﺇﻥ ﻟﻢ ﺗﺴﺘﻮﻑ ﺍﺳﺘﻘﺮﺕ ﻓﻲ ﺫﻣﺘﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﺑﺪﺍ.
ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻤﻜﻨﺔ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻛﻠﻤﺎ ﻣﻀﻰ ﻳﻮﻡ ﻗﺒﻞ ﺃﻥ ﺗﺴﺘﻮﻓﻲ ﻧﻔﻘﺘﻬﺎ ﺳﻘﻄﺖ ﺑﻤﻀﻲ
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) (١ﺍﻧﻈﺮ ﺍﻟﻠﺒﺎﺏ ،٢٧٤ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٦٤ :١٨
) (٢ﺍﻷﻡ ،٨٩ :٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٦٤ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٦٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
.٤٣٥ :٣
) (٣ﺍﻟﻤﺠﻤﻮﻉ .٢٦٤ :١٨
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٢٦٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٤١ :٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٨٥ :٢
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٨٤ :٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٣٢ :٣
)(١٤٠
ﺍﻟﺰﻣﺎﻥ ،ﻛﻨﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ،ﺇﻻ ﺃﻥ ﻳﻔﺮﺽ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻴﻪ ﻓﺮﺿﺎ ﻓﺘﺴﺘﻘﺮ ﻋﻠﻴﻪ ﺑﻤﻀﻲ
ﺍﻟﺰﻣﺎﻥ ﻧﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﺎ ﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺇﺳﻘﺎﻃﻬﺎ
ﻓﻌﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٨ﺇﺫﺍ ﺗﺰﻭﺝ ﺭﺟﻞ ﺃﻣﺔ ،ﻓﺄﺣﺒﻠﻬﺎ ،ﺛﻢ ﻣﻠﻜﻬﺎ ،ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺣﺮﺍ ﻋﻠﻰ
ﻛﻞ ﺣﺎﻝ ،ﻭﻛﺎﻧﺖ ﻫﻲ ﺃﻡ ﻭﻟﺪﻩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻣﻠﻜﻬﺎ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﻣﻠﻜﻬﺎ ﻭﻋﺘﻖ ﺣﻤﻠﻬﺎ ﺑﺎﻟﻤﻠﻚ،
ﻭﻟﻢ ﺗﺼﺮ ﺃﻡ ﻭﻟﺪ ،ﻭﺇﻥ ﻣﻠﻜﻬﺎ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﻟﻢ ﺗﺼﺮ ﺃﻡ ﻭﻟﺪ ،ﺳﻮﺍﺀ ﻣﻠﻜﻬﺎ ﻭﺣﺪﻫﺎ ﺃﻡ
ﻣﻊ ﻭﻟﺪﻫﺎ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﻋﻠﻘﺖ ﻣﻨﻪ ،ﺛﺒﺖ ﻟﻬﺎ ﺣﺮﻣﺔ ﺍﻟﺤﺮﻳﺔ ﺑﺬﻟﻚ ﺍﻟﻌﻠﻮﻕ ،ﻓﻤﺘﻰ
ﻣﻠﻜﻬﺎ ﺻﺎﺭﺕ ﺃﻡ ﻭﻟﺪﻩ ﺗﻌﺘﻖ ﻟﻤﻮﺗﻪ ،ﺳﻮﺍﺀ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊ ﺃﻭ ﺑﻌﺪﻩ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻣﻠﻜﻬﺎ ﺣﺎﻣﻼ ﺻﺎﺭﺕ ﺃﻡ ﻭﻟﺪﻩ ﻭﺗﻌﺘﻖ ﺑﻤﻮﺗﻪ ،ﺳﻮﺍﺀ ﻣﻠﻜﻬﺎ
ﻗﺒﻞ ﺍﻟﻮﺿﻊ ﺃﻭ ﺑﻌﺪﻩ .ﻭﻗﺎﻝ :ﻷﻥ ﺣﻤﻠﻬﺎ ﻳﻌﺘﻖ ﻭﻫﻮ ﻛﺒﻌﺾ ﻣﻨﻬﺎ ،ﻭﺇﻥ ﻣﻠﻜﻬﺎ ﺑﻌﺪ
ﺍﻟﻮﺿﻊ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﻻﺣﻖ ﺑﺎﻟﺤﺮﻳﺔ ﻓﻲ ﺃﻱ ﺍﻟﻄﺮﻓﻴﻦ ﻛﺎﻥ ،ﻻ
ﻳﺨﺘﻠﻔﻮﻥ ﻓﻴﻪ ،ﻭﺃﻣﺎ ﻛﻮﻧﻬﺎ ﺃﻡ ﻭﻟﺪﻩ ﻓﺎﻻﺷﺘﻘﺎﻕ ﻳﻘﺘﻀﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٥٩ﺇﺫﺍ ﺃﺳﻠﻒ ﺯﻭﺟﺘﻪ ﻧﻔﻘﺔ ﺷﻬﺮ ﺛﻢ ﻣﺎﺕ ،ﺃﻭ ﻃﻠﻘﻬﺎ ﺑﺎﺋﻨﺎ ،ﻓﻠﻬﺎ ﻧﻔﻘﺔ
ﻳﻮﻣﻬﺎ ،ﻭﻋﻠﻴﻬﺎ ﺭﺩ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻴﻮﻡ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٨٤ :٥ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٨ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ .٣٣٢ :٣
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٦ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٩٤ :١٢
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٧ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٩٤ :١٢
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٧ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٩٤ :١٢
) (٥ﺍﻷﻡ ،٨٩ :٥ﻭﺍﻟﻮﺟﻴﺰ ،١١١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٦٤ - ٢٦٣ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤١ :٩
ﻭﺍﻟﻬﺪﺍﻳﺔ
،٣٣٣ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٥٦ :٣
)(١٤١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻣﺎﺕ ﺑﻌﺪ ﺍﻹﻗﺒﺎﺽ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺭﺩ ﺷﺊ ،ﻭﺇﻥ ﻛﺎﻥ
ﺑﻌﺪ ﺃﻥ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻭﻗﺒﻞ ﺍﻹﻗﺒﺎﺽ ﺳﻘﻄﺖ ﺑﻮﻓﺎﺗﻪ ،ﻭﻳﺘﺼﻮﺭ ﺍﻟﺨﻼﻑ ﻣﻌﻪ ﺇﺫﺍ
ﺑﺎﻧﺖ ﺑﺎﻟﻤﻮﺕ ،ﻓﺄﻣﺎ ﺍﻟﻄﻼﻕ ﻓﻼ ،ﻷﻥ ﺍﻟﻤﺒﻴﻮﻧﺔ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ ﻋﻨﺪﻩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻧﻔﻘﺔ ﻟﻠﺒﺎﺋﻦ ﺑﺎﻟﻄﻼﻕ ،ﻭﺃﻣﺎ ﺑﺎﻟﻤﻮﺕ ﻓﻼ ﺧﻼﻑ ﺃﻧﻪ
ﺗﺴﻘﻂ ﻧﻔﻘﺘﻬﺎ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻭﻛﺎﻥ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﻟﻢ ﻳﺴﺘﻘﺮ ﻟﻬﺎ ،ﻟﻢ ﻳﺜﺒﺖ ﻓﻴﻤﺎ
ﺑﻌﺪ ،ﻓﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺭﺩﻩ.
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) (١ﺍﻟﻠﺒﺎﺏ ،٢٧٩ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٣ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٥٦ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٢٤١ :٩
)(١٤٢
ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ
)(١٤٣
ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ
ﻣﺴﺄﻟﺔ :١ﻳﻘﺘﻞ ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮﺓ ﺇﺫﺍ ﺭﺩ ﺃﻭﻟﻴﺎﺅﻫﺎ ﻓﺎﺿﻞ ﺍﻟﺪﻳﺔ ،ﻭﻫﻮ ﺧﻤﺴﺔ ﺁﻻﻑ
ﺩﺭﻫﻢ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﺳﺘﺔ ﺁﻻﻑ ﺩﺭﻫﻢ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ
ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺭﻭﺍﻩ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(١
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﻬﺎ ،ﻭﻻ ﻳﺮﺩ ﺃﻭﻟﻴﺎﺅﻫﺎ ﺷﻴﺌﺎ .ﻭﺭﻭﻭﺍ ﺫﻟﻚ ﻋﻦ
ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻷﻧﺜﻰ
ﺑﺎﻻﺛﻨﻲ " ) (٤ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻛﺮ ﻻ ﻳﻘﺘﻞ ﺑﺎﻷﻧﺜﻰ.
ﻣﺴﺄﻟﺔ :٢ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﺎﻫﺪﺍ ،ﺃﻭ ﻣﺴﺘﺄﻣﻨﺎ ،ﺃﻭ
--------------------
) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٣٩ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٩ :٩ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٤٧ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٩٨ :١٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٤٩ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٧ :٦
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٢٧ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٢ :٢ﻭﺍﻷﻡ ،٢١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﺍﻟﻮﺟﻴﺰ
،١٢٦ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٠ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٣٩ :١ﻭﺍﻟﻠﺒﺎﺏ ،٣٦ :٣
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٧ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٩٨ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٥٩ :٩ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣ :٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،٢١٧ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٨ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٠٥ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٩ :٧ﻓﻲ ﺍﻟﺒﺎﺏ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ،ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨١ :١٠ﺣﺪﻳﺚ ٧٠٧ﻭ ٧٠٨ﻭ ،٧١٣
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٦٥ :٤ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻓﻲ ﺍﻟﺒﺎﺏ.
) (٤ﺍﻟﺒﻘﺮﺓ.١٧٨ :
)(١٤٥
ﺣﺮﺑﻴﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ :ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺯﻳﺪ ﺑﻦ
ﺛﺎﺑﺖ .ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ :ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻄﺎﺀ ،ﻭﻋﻜﺮﻣﺔ ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﻣﺎﻟﻚ،
ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ .ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ
ﻋﺒﻴﺪ ،ﻭﺃﺑﻮ ﺛﻮﺭ ).(١
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﺎﻟﺬﻣﻲ ،ﻭﻻ ﻳﻘﺘﻞ ﺑﺎﻟﻤﺴﺘﺄﻣﻦ ﻭﻻ ﺑﺎﻟﺤﺮﺑﻲ.
ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻌﺒﻲ ،ﻭﺍﻟﻨﺨﻌﻲ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ .ﻭﺍﻟﻤﺴﺘﺄﻣﻦ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﻛﺎﻟﺤﺮﺑﻲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﻟﻦ ﻳﺠﻌﻞ ﺍﻟﻠﻪ
ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺳﺒﻴﻼ( ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ .ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻵﻳﺔ :ﺍﻟﻨﻬﻲ ﻻ ﺍﻟﺨﺒﺮ،
ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺨﺒﺮ ﻟﻜﺎﻥ ﻛﺬﺑﺎ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ
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) (١ﺍﻷﻡ ،٣٢١ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٢٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٦ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
،٩٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٢ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٤٩ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٤
،١٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٠ :١ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٧ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٣١ :٢٦ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﻳﻖ ،١٠٢ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٥ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٦١ :٩ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٤ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ
،٨١ :٣ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٨٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٦ :٦ﻭﺍﻟﻤﺤﻠﻰ ٣٤٨ :١٠ﻭ .٣٥٢
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٠ :١ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٣١ :٢٦ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٠ :٢٤ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٧ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ٢٥٥ :٨ﻭ ،٢٥٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٠٣ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣ :٦
ﻭﺍﻟﻤﺤﻠﻰ ٣٤٨ :١٠ﻭ ،٣٥٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٦١ :٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٢٢ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٦ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٤٩ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٦ :٦ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٨٩ :٣
) (٣ﺍﻟﻜﺎﻓﻲ ٣٠٩ :٧ﺣﺪﻳﺚ ،٤ﻭﺍﻟﻔﻘﻴﻪ ٩٢ :٤ﺣﺪﻳﺚ ،٣٠١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٩ :١٠ﺣﺪﻳﺚ ،٧٤٤
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٧١ :٤ﺣﺪﻳﺚ .١٠٢٦
) (٤ﺍﻟﻨﺴﺎﺀ.١٤١ :
)(١٤٦
ﺟﺪﻩ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﻳﻘﺘﻞ ﻣﺆﻣﻦ ﺑﻜﺎﻓﺮ ،ﻭﻻ ﺫﻭ ﻋﻬﺪ ﻓﻲ
ﻋﻬﺪﻩ ).(١
ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ .ﻭﻣﺴﺪﺩ ) ،(٢ﻭﻋﻦ ﻳﺤﻴﻰ ﺑﻦ
ﺳﻌﻴﺪ ) ،(٣ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻋﺮﻭﺑﺔ ) ،(٤ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻋﻦ
ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩ ) (٥ﻗﺎﻝ :ﺍﻧﻄﻠﻘﺖ ﺃﻧﺎ ﻭﺍﻷﺷﺘﺮ ﺇﻟﻰ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﻠﻨﺎ ﻟﻪ :ﻫﻞ
ﻋﻬﺪ ﺇﻟﻴﻚ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺷﻴﺌﺎ ﻟﻢ ﻳﻌﻬﺪﻩ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ؟ ﻓﻘﺎﻝ :ﻻ ،ﺇﻻ ﻣﺎ ﻓﻲ
ﻛﺘﺎﺑﻲ ﻫﺬﺍ ،ﻓﺄﺧﺮﺝ ﻛﺘﺎﺑﺎ ﻣﻦ ﻗﺮﺍﺏ ﺳﻴﻔﻪ ،ﻓﺈﺫﺍ ﻓﻴﻪ ﻣﻜﺘﻮﺏ :ﺍﻟﻤﺆﻣﻨﻮﻥ ﺗﺘﻜﺎﻓﺄ
ﺩﻣﺎﺅﻫﻢ ،ﻭﻫﻢ ﻳﺪ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻫﻢ ،ﻭﻳﺴﻌﻰ ﺑﺬﻣﺘﻬﻢ ﺃﺩﻧﺎﻫﻢ ،ﺃﻻ ﻻ ﻳﻘﺘﻞ ﻣﺆﻣﻦ
ﺑﻜﺎﻓﺮ ﻭﻻ ﺫﻭ ﻋﻬﺪ ﻓﻲ ﻋﻬﺪﻩ ).(٦
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﻗﺘﻞ ﻛﺎﻓﺮ ﻛﺎﻓﺮﺍ ،ﺛﻢ ﺃﺳﻠﻢ ﺍﻟﻘﺎﺗﻞ ،ﻟﻢ ﻳﻘﺘﻞ ﺑﺎﻟﻜﺎﻓﺮ .ﻭﺑﻪ ﻗﺎﻝ
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) (١ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١٩٤ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٥٠ :٧ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
٧٨٧ :٢ﺣﺪﻳﺚ ،٢٦٦٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٤ :٨ﻭﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ .٩٠ :٢
) (٢ﻣﺴﺪﺩ ﺑﻦ ﻣﺴﺮﻫﺪ ﺑﻦ ﻣﺴﺮﺑﻞ ﺍﻟﺒﺼﺮﻱ ﺍﻷﺳﺪﻱ ،ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺤﺎﻓﻆ ،ﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﺤﻴﻰ ﺑﻦ
ﺃﺑﻲ ﻛﺜﻴﺮ ﻭﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻭﻣﻬﺪﻱ ﺑﻦ ﻣﻴﻤﻮﻥ ،ﻭﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ
ﻭﻏﻴﺮﻫﻢ .ﻣﺎﺕ ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﻴﻦ ) .(٢٢٨ﺍﻧﻈﺮ ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .١٠٧ :١٠
) (٣ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻓﺮﻭﺥ ﺍﻟﻘﻄﺎﻥ ﺍﻟﺘﻤﻴﻤﻲ ،ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺒﺼﺮﻱ ﺍﻷﺣﻮﻝ ﺍﻟﺤﺎﻓﻆ ،ﺭﻭﻯ ﻋﻦ ﺳﻠﻴﻤﺎﻥ
ﺍﻟﺘﻤﻴﻤﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺃﺑﻲ ﻋﺮﻭﺑﺔ ،ﻭﻋﻨﻪ ﻣﺴﺪﺩ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻭﺃﺑﻮ ﺧﻴﺜﻤﺔ ﻭﺟﻤﺎﻋﺔ .ﻭﻟﺪ
ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ) (١٢٠ﻭﻣﺎﺕ ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﺗﺴﻌﻴﻦ ﻭﻣﺎﺋﺔ ) (١٩٨ﻫﺠﺮﻳﺔ .ﺍﻧﻈﺮ ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ
.٢١٦ :١١
) (٤ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻋﺮﻭﺑﺔ ﻭﺍﺳﻤﻪ ﻣﻬﺮﺍﻥ ﺍﻟﻌﺪﻭﻱ ،ﻣﻮﻟﻰ ﺑﻨﻲ ﻋﺪﻱ ﺑﻦ ﻳﺸﻜﺮ .ﺭﻭﻯ ﻋﻦ ﻗﺘﺎﺩﺓ ﻭﺍﻟﻨﻀﺮ ﺑﻦ
ﺃﻧﺲ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻏﻴﺮﻫﻢ ،ﻭﻋﻨﻪ ﺍﻷﻋﻤﺶ ﻭﻫﻮ ﻣﻦ ﺷﻴﻮﺧﻪ ﻭﺷﻌﺒﺔ ﻭﺧﺎﻟﺪ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ،ﻭﻳﺤﻴﻰ
ﺍﻟﻘﻄﺎﻥ ﻭﻏﻴﺮﻫﻢ ﻣﺎﺕ ﺳﻨﺔ ) (١٥٦ﻭﻗﻴﻞ ) (١٥٧ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٦٣ :٤
) (٥ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩ ﺍﻟﻘﻴﺴﻲ ﺍﻟﻀﺒﻌﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺒﺼﺮﻱ ،ﻗﺪﻡ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﻭﻋﻦ
ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻤﺎﺭ ﻭﺃﺑﻲ ﺫﺭ ﻭﻏﻴﺮﻫﻢ ﻭﺭﻭﻯ ﻋﻨﻪ ﺟﻤﺎﻋﺔ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٤٠٠ :٨
) (٦ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٠ :٤ﺣﺪﻳﺚ ،٤٥٣٠ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﺑﺴﻨﺪ ﺁﺧﺮ ﻧﺤﻮﻩ ﻓﻲ ﺳﻨﻨﻪ ٢٤ :٨ﻓﻼﺣﻆ.
)(١٤٧
ﺍﻷﻭﺯﺍﻋﻲ ).(١
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﻘﺘﻞ ﺑﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﻗﻮﻟﻪ :ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ ) .(٣ﻓﻤﻦ ﺧﺼﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﺤﺮ ﻋﺒﺪﺍ ﻟﻢ ﻳﻘﺘﻞ ﺑﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺒﺪ ﻧﻔﺴﻪ ﺃﻭ ﻋﺒﺪ
ﻏﻴﺮﻩ .ﻓﺈﻥ ﻛﺎﻥ ﺑﻌﺪ ﻧﻔﺴﻪ ﻋﺰﺭ ﻭﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺪ ﻏﻴﺮﻩ ﻋﺰﺭ ﻭﻋﻠﻴﻪ
ﻗﻴﻤﺘﻪ .ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ :ﺃﻗﺘﻠﻪ ﺑﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺒﺪﻩ ﺃﻭ ﻋﺒﺪ ﻏﻴﺮﻩ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻘﺘﻞ ﺑﻌﺒﺪ ﻏﻴﺮﻩ ،ﻭﻻ ﻳﻘﺘﻞ ﺑﻌﺒﺪ ﻧﻔﺴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٧ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٧ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٥٠ :٧
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٧ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٣٦٣ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٢٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٧ :١٨
ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١١٥ :٢
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٦ :٩ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٧ :٢ﺣﺪﻳﺚ ،٢٦٥٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٤ :٨ﻭﺳﻨﻦ
ﺍﻟﺪﺍﺭﻣﻲ ،١٩٠ :٢ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٦٠ :١٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٧٣ :٢٤
) (٤ﺍﻷﻡ ٢٥ :٦ﻭ ،٣٠٩ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٢٥ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٧ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٣٥ :١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٠ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٠٤ :١٢ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٠٢ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٦٢ :٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٨٦ :٣
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٧ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٥٨ :٧
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٣٤٩ :٩ﻭ ،٣٥٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٦٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :٢ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٤٥١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٧ :١٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٥٨ :٧
) (٦ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٣٥ :١ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٠٢ :٦ﻭﺍﻷﻡ :٧
،٣٠٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٣٥٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢٧ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٥٨ :٧
) (٧ﺍﻟﻜﺎﻓﻲ ٣٠٤ :٧ﺣﺪﻳﺚ ،٤ - ١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٣ :٤ﺣﺪﻳﺚ ،٣٠٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩١ :١٠
)(١٤٨
ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ " ) (١ﻓﻠﻤﺎ ﻗﺎﻝ) :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ( ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺘﻞ ﺑﺎﻟﻌﺒﺪ ،ﻭﻟﻤﺎ
ﻗﺎﻝ) :ﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ( ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺘﻞ ﻋﺒﺪ ﺑﺤﺮ ﻭﺇﻻ ﻛﺎﻥ ﺗﻜﺮﺍﺭﺍ.
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ:
ﻗﺎﻝ :ﻻ ﻳﻘﺘﻞ ﺣﺮ ﺑﻌﺒﺪ ) (٢ﻭﻫﺬﺍ ﻧﺺ.
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﻳﻘﺘﻞ ﺣﺮ ﺑﻌﺒﺪ )(٣
ﻭﻗﻮﻟﻪ :ﻣﻦ ﺍﻟﺴﻨﺔ ﻳﻌﻨﻲ ﺑﻪ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻭﻫﺬﺍ ﺣﺪﻳﺚ
ﻣﺸﻬﻮﺭ ،ﻭﻓﻴﻪ ﺇﺟﻤﺎﻉ .ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﺑﻲ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﺒﺪ
ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ) ،(٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ.
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﺟﻨﻰ ﺍﻟﻌﺒﺪ ،ﺗﻌﻠﻖ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺑﺮﻗﺒﺘﻪ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺴﻴﺪ ﺃﻥ
ﻳﻔﺪﻳﻪ ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺴﻠﻤﻪ ﺑﺮﻗﺒﺘﻪ ﺃﻭ ﻳﻔﺪﻳﻪ ﺑﻤﻘﺪﺍﺭ ﺃﺭﺵ ﺟﻨﺎﻳﺘﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﻔﺪﻳﻪ ﺑﺄﻗﻞ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﻗﻴﻤﺘﻪ ،ﺃﻭ ﺃﺭﺵ ﺟﻨﺎﻳﺘﻪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻔﺪﻳﻪ ﺑﺄﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ،ﺃﻭ ﻳﺴﻠﻤﻪ ﻟﻠﺒﻴﻊ،
ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٥
ﺣﺪﻳﺚ ،٧٥٣ - ٧٥١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٧٢ :٤ﺣﺪﻳﺚ .١٠٣٢ - ١٠٢٩
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) (١ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٥ :٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،١٣٣ :٣ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٦ :١٥ﺣﺪﻳﺚ ،٣٩٨١٩
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .١٦ :٤
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٤ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٦ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١١٨٦ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٢٢٧
) (٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٤ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٦ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١١٨٦ :٣
) (٥ﺍﻷﻡ ١١ :٦ﻭ ١٦ﻭ ،٣٠٩ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٠٠ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،١٦٤ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢٦ :٢٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٥٤ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٥٥ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،٢٥٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٠١ :٧
)(١٤٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪﺍ ﻋﺸﺮﺓ ﺃﻋﺒﺪ ،ﻓﺄﺭﺍﺩ ﺳﻴﺪﻩ ﺃﻥ ﻳﻘﺘﻠﻬﻢ ﻛﺎﻥ ﻟﻪ ،ﺇﺫﺍ ﺭﺩ
ﻋﻠﻰ ﻣﻮﺍﻟﻴﻬﻢ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﻗﻴﻤﺔ ﻋﺒﺪﻩ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻪ ﺃﻥ ﻳﻘﺘﻠﻬﻢ ،ﻭﻻ ﻳﺠﺐ
ﻋﻠﻴﻪ ﺭﺩ ﺷﺊ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﻗﺘﻞ ﺧﻤﺴﺔ ،ﻭﻋﻔﻰ ﻋﻦ ﺍﻟﺨﻤﺴﺔ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ
ﻣﻮﺍﻟﻲ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻬﻢ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﻧﺼﻒ ﻗﻴﻤﺔ ﻋﺒﺪﻩ ،ﻭﻟﻴﺲ ﻟﻪ ﻋﻠﻰ
ﺍﻟﺬﻳﻦ ﻋﻔﻰ ﻋﻨﻬﻢ ﺷﺊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻪ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟﺨﻤﺴﺔ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻟﻤﻮﺍﻟﻴﻬﻢ ﺷﺊ ،ﻭﻟﻪ ﻋﻠﻰ
ﺍﻟﻤﻮﺍﻟﻲ ﺍﻟﺬﻳﻦ ﻋﻔﻰ ﻋﻨﻬﻢ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﺸﺮ ﺍﻟﻘﻴﻤﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٨ﺩﻳﺔ ﺍﻟﻌﺒﺪ ﻗﻴﻤﺘﻪ ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﺩﻳﺔ ﺍﻟﺤﺮ ،ﻓﺈﻥ ﺗﺠﺎﻭﺯﺕ ﻟﻢ ﻳﻠﺰﻡ ﺃﻛﺜﺮ
ﻣﻦ ﺩﻳﺔ ﺍﻟﺤﺮ .ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺩﻳﺔ ﺍﻷﻣﺔ ﻗﻴﻤﺘﻬﺎ ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﺩﻳﺔ ﺍﻟﺤﺮﺓ ،ﻓﺈﻥ
ﺗﺠﺎﻭﺯﺕ ﻟﻢ ﻳﻠﺰﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﺩﻳﺔ ﺍﻟﺤﺮﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺤﻤﺪ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ:
ﺇﻻ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻣﻦ ﺩﻳﺔ ﺍﻟﺤﺮ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ) .(٦ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺩﻳﺘﻪ ﻗﻴﻤﺘﻪ ﺑﺎﻟﻐﺎ
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) (١ﺍﻟﻜﺎﻓﻲ ٣٠٥ :٧ﺣﺪﻳﺚ ،١٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٤ :٤ﺣﺪﻳﺚ ،٣٠٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٦ :١٠
ﺣﺪﻳﺚ .٧٧٦
) (٢ﺍﻷﻡ ٢٥ :٦ﻭ ،٢٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٦٤ :١٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٣ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ٨٦ :٤ﺣﺪﻳﺚ ،٢٧٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٨ :١٠ﺣﺪﻳﺚ ،٨٥٧
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨١ :٤ﺣﺪﻳﺚ .١٠٦٤
) (٤ﺍﻷﻡ ١٢ :٦ﻭ ٢٥ﻭ ،٢٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٦٤ :١٩
) (٥ﺍﻟﻜﺎﻓﻲ ٢٨٣ :٧ﺣﺪﻳﺚ ،٢ - ١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٦ :٤ﺣﺪﻳﺚ ،٢٧٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٨ :١٠
ﺣﺪﻳﺚ ،٨٥٧ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨١ :٤ﺣﺪﻳﺚ .١٠٦٧
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٢٨ :٢٧ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ٦٨٣ :٢ﻭ ،٦٨٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٧٥ :٦ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٨ - ٢٥٧ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦١ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٣٦٨ :٨
ﻭ ،٣٦٩ﻭﺍﻷﻡ ٢٥ :٦ﻭ ،٣٢٧ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٦ :٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٦١ :٦
)(١٥٠
ﻣﺎ ﺑﻠﻎ ،ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻷﻣﺔ ﺩﻳﺘﻬﺎ ﻗﻴﻤﺘﻬﺎ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺜﻮﺭﻱ،
ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ،
ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٩ﻻ ﻳﻘﺘﻞ ﺍﻟﻮﺍﻟﺪ ﺑﻮﻟﺪﻩ ،ﺳﻮﺍﺀ ﻗﺘﻠﻪ ﺑﺎﻟﺴﻴﻒ ﺣﺬﻓﺎ ﺃﻭ ﺫﺑﺤﺎ ،ﻭﻋﻠﻰ ﺃﻱ
ﻭﺟﻪ ﻛﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ :ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ .ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺭﺑﻴﻌﺔ،
ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻗﺘﻠﻪ ﺣﺬﻓﺎ ﺑﺎﻟﺴﻴﻒ ﻓﻼ ﻗﻮﺩ ،ﻭﺇﻥ ﻗﺘﻠﻪ ﺫﺑﺤﺎ ﺃﻭ ﺷﻖ ﺑﻄﻨﻪ
ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ ).(٣
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) (١ﺍﻷﻡ ٢٦ :٦ﻭ ،٣٢٨ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
،٤٠٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٥ :١٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٦٩ :٨ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٨٤ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ :٢٧
،٢٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٨ - ٢٥٧ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٦١ :٦
) (٢ﺍﻷﻡ ،٣٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٢ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٨ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٢٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٤ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،٩٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٣ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٥ :٧
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،٢٥٩ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،٢٥٩ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٠٥ﻭﺍﻟﻠﺒﺎﺏ ،٣٦ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩١ :٢٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٣٧٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٣ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .١٧ :٤
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٨ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٢٥٠ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ
،٩٠ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٦٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٥ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٠ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٩ :٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
.١١٨٧
)(١٥١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻥ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﻻ ﻳﻘﺘﻞ ﻭﺍﻟﺪ ﺑﻮﻟﺪﻩ ).(٢
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﻻ ﺗﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻻ ﻳﻘﺘﻞ ﻭﺍﻟﺪ ﺑﻮﻟﺪﻩ ).(٣
ﻣﺴﺄﻟﺔ :١٠ﺍﻷﻡ ﺇﺫﺍ ﻗﺘﻠﺖ ﻭﻟﺪﻫﺎ ،ﻗﺘﻠﺖ ﺑﻪ .ﻭﻛﺬﻟﻚ ﺃﻣﻬﺎﺗﻬﺎ ،ﻭﻛﺬﻟﻚ
ﺃﻣﻬﺎﺕ ﺍﻷﺏ -ﻭﺇﻥ ﻋﻠﻮﻥ -ﻓﺄﻣﺎ ﺍﻷﺟﺪﺍﺩ ﻓﻴﺠﺮﻭﻥ ﻣﺠﺮﻯ ﺍﻷﺏ ﻻ ﻳﻘﺎﺩﻭﻥ ﺑﻪ،
ﻟﺘﻨﺎﻭﻝ ﺍﺳﻢ ﺍﻷﺏ ﻟﻬﻢ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﻘﺎﺩ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ ،ﻭﺍﻷﻡ ﻭﺃﻣﻬﺎﺗﻬﺎ ﻓﻲ
ﺍﻟﻄﺮﻓﻴﻦ ﺑﺎﻟﻮﻟﺪ .ﻭﻫﻮ ﻗﻮﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ ،ﻷﻧﻪ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻪ ﺧﻼﻑ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻛﺘﺐ ﻋﻠﻴﻜﻢ
ﺍﻟﻘﺼﺎﺹ( ) (٦ﺍﻵﻳﺔ .ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ) :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ( ) (٧ﺍﻵﻳﺔ .ﻭﻟﻢ ﻳﻔﺼﻞ،
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) (١ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٢٩٧ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣٧ - ٢٣٦ :١٠ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ.
) (٢ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٤٩ :١ﻭﻓﻲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤١ :٣ﺣﺪﻳﺚ ،١٨١ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ :٢
٨٨٨ﺣﺪﻳﺚ " :٢٦٦٢ﻻ ﻳﻘﺘﻞ ﺍﻟﻮﺍﻟﺪ ﺑﺎﻟﻮﻟﺪ ".
) (٣ﺗﺎﺭﻳﺦ ﺟﺮﺟﺎﻥ ﻟﻠﺴﻬﻤﻲ ٤٣٠ - ٤٢٩ :ﺣﺪﻳﺚ ،٧٧٨ﻭﺭﻭﻯ ﺑﺴﻨﺪ ﺁﺧﺮ ﻓﻲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٩ :٤
ﺣﺪﻳﺚ ،١٤٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤١ :٣ﺣﺪﻳﺚ ،١٨٠ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ،٨٨٨ :٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ
،١٩٠ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٩ :٨ﻭﺍﻟﺪﺭﺍﻳﺔ ﻓﻲ ﺗﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻬﺪﺍﻳﺔ .٢٦٥ :٢
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٢٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٤ - ٣٦٣ :١٨
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٧٢ :٩ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٨ :٦ﻭﺍﻟﻨﺘﻒ ﻓﻲ
ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٣ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٤ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٠ :٨ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٠ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٠٥ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٥ :٦
) (٥ﺍﻟﻜﺎﻓﻲ ٢٩٨ - ٢٩٧ :٧ﺣﺪﻳﺚ ١ﻭ ٤ﻭ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣٧ - ٢٣٦ :١٠ﺣﺪﻳﺚ ١٣ﻭ ١٥ﻭ
.١٨
) (٦ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٧ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
)(١٥٢
ﻓﻮﺟﺐ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ،ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١١ﻻ ﺗﺮﺙ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ﺷﻴﺌﺎ ،ﻭﺇﻧﻤﺎ ﺍﻟﻘﺼﺎﺹ ﻳﺮﺛﻪ
ﺍﻷﻭﻟﻴﺎﺀ .ﻓﺈﻥ ﻗﺒﻠﻮﺍ ﺍﻟﺪﻳﺔ ﻛﺎﻥ ﻟﻬﺎ ﻧﺼﻴﺒﻬﺎ ﻣﻨﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻬﺎ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ
ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ( ) (٣ﻭﻫﺬﺍ ﻭﻟﻲ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺟﻤﺎﻋﺔ ،ﻓﻌﻔﺎ ﺃﺣﺪﻫﻢ ،ﻟﻢ ﻳﺴﻘﻂ ﺣﻖ
ﺍﻟﺒﺎﻗﻴﻦ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ،ﻭﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ ﺇﺫﺍ ﺭﺩﻭﺍ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺎﺩ ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﻣﺎ
ﻋﻔﻰ ﻋﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻋﻔﺎ ﺑﻌﺾ ﺍﻷﻭﻟﻴﺎﺀ ﻋﻦ ﺍﻟﻘﻮﺩ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ،ﻭﻭﺟﺐ
ﻟﻠﺒﺎﻗﻴﻦ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻗﺪﺭ ﺣﻘﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ
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) (١ﺍﻷﻡ ١٢ :٦ﻭ ،٨٨ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٣٧ :١٨ﻭ ،٤٤٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٩٠ :
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٩ :٤ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ - ١٣٤ :٢ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ :٤
،١٢٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٧٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٨٩ :٩ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٣٥ :٦
) (٢ﺍﻟﻜﺎﻓﻲ ٣٥٧ :٧ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٧ :١٠ﺣﺪﻳﺚ ،٦٩٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٦٢ :٤ﺣﺪﻳﺚ
.٩٨٨
) (٣ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٤ﺍﻷﻡ ،١٣ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧٨ - ٤٧٧ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٩ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٤٢ - ٤١ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٥ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٥ :٨
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٥ :٩ﻭﺍﻟﻨﺘﻒ ،٦٦٠ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ :٦
،٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٥ :٢ﻭﺍﻟﺨﺮﺷﻲ ،٢٣ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٢١ :٦ﻭ .٢٣٩
) (٥ﺍﻟﻜﺎﻓﻲ ٣٥٦ :٧ﺣﺪﻳﺚ ١ﻭ ،٢ﻭﺍﻟﻔﻘﻴﻪ ١٠٥ :٤ﺣﺪﻳﺚ ٣٥٢ﻭ ،٣٥٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٥ :١٠
ﺣﺪﻳﺚ ٦٨٦ﻭ .٦٨٨
)(١٥٣
ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ( ) (١ﻭﻫﺬﺍ ﻭﻟﻲ.
ﻭﺃﻳﻀﺎ :ﻓﻘﺪ ﺛﺒﺖ ﻟﺠﻤﻌﻬﻢ ﺣﻖ ﺍﻟﻘﺼﺎﺹ ﻗﺒﻞ ﺃﻥ ﻳﻌﻔﻮ ﺑﻌﻀﻬﻢ ،ﻓﻤﻦ ﺍﺩﻋﻰ
ﺳﻘﻮﻁ ﻫﺬﺍ ﺍﻟﺤﻖ ﻋﻨﺪ ﻋﻔﻮ ﺑﻌﻀﻬﻢ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٣ﺍﻷﻃﺮﺍﻑ ﻛﺎﻷﻧﻔﺲ ،ﻓﻜﻞ ﻧﻔﺴﻴﻦ ﺟﺮﻯ ﺍﻟﻘﺼﺎﺹ ﺑﻴﻨﻬﻤﺎ ﻓﻲ
ﺍﻷﻧﻔﺲ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ،ﺳﻮﺍﺀ ﺍﺗﻔﻘﺎ ﻓﻲ ﺍﻟﺪﻳﺔ ﺃﻭ ﺍﺧﺘﻠﻔﺎ ،ﻓﻴﻬﺎ ﻛﺎﻟﺤﺮﻳﻦ
ﻭﺍﻟﺤﺮﺗﻴﻦ ،ﻭﺍﻟﺤﺮ ﻭﺍﻟﺤﺮﺓ ،ﻭﺍﻟﻌﺒﺪﻳﻦ ﻭﺍﻷﻣﺘﻴﻦ ،ﻭﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ،ﻭﺍﻟﻜﺎﻓﺮﻳﻦ
ﻭﺍﻟﻜﺎﻓﺮﺗﻴﻦ ،ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻜﺎﻓﺮﺓ .ﻭﻳﻘﻄﻊ ﺃﻳﻀﺎ ﺍﻟﻨﺎﻗﺺ ﺑﺎﻟﻜﺎﻣﻞ ﺩﻭﻥ ﺍﻟﻜﺎﻣﻞ
ﺑﺎﻟﻨﺎﻗﺺ .ﻭﻛﻞ ﺷﺨﺼﻴﻦ ﻻ ﻳﺠﺮﻱ ﺍﻟﻘﺼﺎﺹ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻧﻔﺲ ،ﻛﺬﻟﻚ ﻓﻲ
ﺍﻷﻃﺮﺍﻑ ﻛﺎﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ ،ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻤﺴﻠﻢ ﻃﺮﺩﺍ ﻭﻋﻜﺴﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ )(٢
ﺇﻻ ﺃﻥ ﻋﻨﺪﻧﺎ ﺇﺫﺍ ﺍﻗﺘﺺ ﻟﻠﺤﺮﺓ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺤﺮ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ﺭﺩﺕ ﻓﺎﺿﻞ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ﺑﺎﻟﺘﺴﺎﻭﻱ ﻓﻲ ﺍﻟﺪﻳﺎﺕ ،ﻓﺈﻥ ﺍﺗﻔﻘﺎ ﻓﻲ
ﺍﻟﺪﻳﺔ ﺟﺮﻯ ﺍﻟﻘﺼﺎﺹ ﺑﻴﻨﻬﺎ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ﻛﺎﻟﺤﺮﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻜﺎﻓﺮ
ﻭﺍﻟﻤﺴﻠﻢ ،ﻓﺈﻥ ﺍﻟﺪﻳﺔ ﻋﻨﺪﻩ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﺤﺮﺗﻴﻦ ﺍﻟﻤﺴﻠﻤﺘﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﺗﻴﻦ ،ﻭﺍﻟﻜﺎﻓﺮﺓ
ﻭﺍﻟﻤﺴﻠﻤﺔ ،ﺑﻠﻰ ﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﺪﻳﺔ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ،ﻛﺎﻟﺮﺟﻞ
ﺑﺎﻟﻤﺮﺃﺓ ،ﻭﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺮﺟﻞ .ﻭﻛﺬﻟﻚ ﻻ ﻳﻘﻄﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺤﺮ ﻋﻨﺪﻩ ،ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻻ
ﻳﺪﺭﻱ ﻛﻢ ﻫﻲ ،ﻭﻻ ﻳﺘﻔﻘﺎﻥ ﺃﺑﺪﺍ ﻓﻲ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻘﻴﻤﺔ ﻋﻨﺪﻩ .ﻭﻻ ﻳﻘﻄﻊ ﻋﺒﺪ ﺑﻌﺒﺪ،
ﻷﻥ ﺍﻟﻘﻴﻤﺔ ﻻ ﺗﺘﻔﻘﺎﻥ ﻓﻴﻬﻤﺎ ﺣﻘﻴﻘﺔ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺗﻘﺮﻳﺐ .ﻓﻌﻨﺪﻩ :ﺃﻥ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺒﺪ
ﻻ ﺗﺆﺧﺬ ﻗﻮﺩﺍ ﺑﺤﺎﻝ ،ﻓﻘﺪ ﺃﻣﻦ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺆﺧﺬ ﺃﻃﺮﺍﻓﻪ ﻗﻮﺩﺍ.
ﺍﻟﻜﻼﻡ ﻣﻌﻪ ﻓﻲ ﻓﺼﻠﻴﻦ :ﻫﻞ ﻳﺠﺮﻱ ﺍﻟﻘﺼﺎﺹ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻓﻴﻤﺎ ﺩﻭﻥ
--------------------
) (١ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٩ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٧٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٧ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٧ :٢٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١١٢ :٦
)(١٥٤
ﺍﻟﻨﻔﺲ؟ ﻭﻫﻞ ﻳﺠﺐ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ ﺃﻡ ﻻ؟ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ
ﻭﺍﻷﻧﻒ ﺑﺎﻷﻧﻒ ﻭﺍﻷﺫﻥ ﺑﺎﻷﺫﻥ ﻭﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ) (٣ﻭﻟﻢ
ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻗﺘﻞ ﺟﻤﺎﻋﺔ ﻭﺍﺣﺪﺍ ﻗﺘﻠﻮﺍ ﺑﻪ ﺃﺟﻤﻌﻴﻦ ،ﺑﺸﺮﻃﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻜﺎﻓﺌﺎ ﻟﻪ ،ﺃﻋﻨﻲ :ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻢ ﺑﻘﺘﻠﻪ ﻗﺘﻞ ،ﻭﻫﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﺴﻠﻢ ﻣﺸﺎﺭﻙ ﻟﻠﻜﻔﺎﺭ ﻓﻲ ﻗﺘﻞ ﻛﺎﻓﺮ ،ﻭﻻ
ﻭﺍﻟﺪ ﺷﺎﺭﻙ ﻏﻴﺮﻩ ﻓﻲ ﻗﺘﻞ ﻭﻟﺪﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﻳﻜﻮﻥ ﺟﻨﺎﻳﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻮ ﺍﻧﻔﺮﺩ ﺑﻬﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺍﻟﺘﻠﻒ،
ﻓﺈﺫﺍ ﺣﺼﻞ ﻫﺬﺍ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺠﻨﺎﻳﺔ ﻗﺘﻠﻮﺍ ﻛﻠﻬﻢ ﺑﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ :ﻋﻠﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻓﻲ
ﺍﻟﺘﺎﺑﻌﻴﻦ :ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻄﺎﺀ .ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﻣﺎﻟﻚ،
ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ﺇﻻ
ﺃﻥ ﻋﻨﺪﻧﺎ ﺃﻧﻬﻢ ﻻ ﻳﻘﺘﻠﻮﻥ ﺑﻮﺍﺣﺪ ﺇﻻ ﺇﺫﺍ ﺭﺩ ﺃﻭﻟﻴﺎﺅﻩ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺩﻳﺔ ﺻﺎﺣﺒﻬﻢ .ﻭﻣﺘﻰ
ﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ ،ﻭﺭﺩ ﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ
ﻫﺬﺍ ﺍﻟﻤﻘﺎﺩ ﻣﻨﻪ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺣﺼﺔ ﺻﺎﺣﺒﻬﻢ .ﻭﻟﻢ ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
--------------------
) (١ﺍﻟﻠﺒﺎﺏ ٣٩ :٣ﻭ ،٤٠ﻭﺍﻟﻬﺪﺍﻳﺔ ٢٧١ :٨ﻭ ،٢٧٢ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ٦٦٠ :٢ﻭ ،٦٦١ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٤٧ :٢٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٢ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٩ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٧٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٩٩ :١٨
) (٢ﺍﻟﻜﺎﻓﻲ ٣١٠ :٧ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٩ :١٠ﺣﺪﻳﺚ .١٠٩٤
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٤ﺍﻷﻡ ،٢٣ - ٢٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٩ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٢٧ :٢ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ
،٩٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٤١ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :٢٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٨ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٨ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ
،٢٧٨ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٤ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٤٢ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٦ :١
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٥ :٢٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٦ :٧ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٧ :ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥ :٦
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٣٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،،٣٩٨ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٢٥١ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٣ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٢ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١١٩ :٣
)(١٥٥
ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ :ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﻳﻘﺘﻞ ﺟﻤﺎﻋﺔ ﺑﻮﺍﺣﺪ ،ﻭﻻ ﺗﻘﻄﻊ ﺃﻳﺪ
ﺑﻴﺪ ،ﺇﻻ ﺃﻧﺎ ﺗﺮﻛﻨﺎ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻘﺘﻞ ﻟﻸﺛﺮ ،ﻭﺗﺮﻛﻨﺎ ﺍﻷﺛﺮ ﻓﻲ ﺍﻟﻘﻄﻊ ﻋﻠﻰ
ﺍﻟﻘﻴﺎﺱ ).(١
ﻭﺫﻫﺐ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻻ ﺗﻘﺘﻞ ﺑﺎﻟﻮﺍﺣﺪ ،ﻟﻜﻦ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ ﻳﻘﺘﻞ ﻣﻨﻬﻢ
ﻭﺍﺣﺪﺍ ،ﻭﻳﺴﻘﻂ ﻣﻦ ﺍﻟﺪﻳﺔ ﺑﺤﺼﺘﻪ ،ﻭﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺒﺎﻗﻴﻦ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺪﺩ
ﺍﻟﺠﻨﺎﺓ .ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﻣﻌﺎﺫ .ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﺑﻦ
ﺳﻴﺮﻳﻦ ،ﻭﺍﻟﺰﻫﺮﻱ ).(٢
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ :ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻻ ﺗﻘﺘﻞ ﺑﺎﻟﻮﺍﺣﺪ ،ﻭﻻ ﻭﺍﺣﺪ ﻣﻨﻬﻢ .ﺫﻫﺐ
ﺇﻟﻴﻪ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ،ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺩﺍﻭﺩ ﻭﺃﺻﺤﺎﺑﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ﻳﺎ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ " )(٥
ﻭﻣﻌﻨﺎﻩ :ﺇﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻗﺘﻞ ﻗﺘﻞ ﻻ ﻳﻘﺘﻞ ﻓﺘﺒﻘﻰ ﺍﻟﺤﻴﺎﺓ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻛﺔ
ﺗﺴﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻟﺒﻄﻞ ﺣﻔﻆ ﺍﻟﺪﻡ ﺑﺎﻟﻘﺼﺎﺹ ،ﻷﻥ ﻛﻞ ﻣﻦ ﺃﺭﺍﺩ ﻗﺘﻞ ﻏﻴﺮﻩ
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) (١ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ .٣٦٩ :١٨
) (٢ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٥ :٢٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٣٣٥
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٣٥ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٥ :٢٤ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٣٦٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٧ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢١٨ :٦ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٠٣ :٣
) (٤ﺍﻟﻜﺎﻓﻲ ،٢٨٣ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٥ :٤ﺣﺪﻳﺚ ،٢٧٦ - ٢٧٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٧ :١٠ﺣﺪﻳﺚ
،٨٥٦ - ٨٥٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٨١ :٤
) (٥ﺍﻟﺒﻘﺮﺓ.١٧٩ :
)(١٥٦
ﺷﺎﺭﻛﻪ ﺁﺧﺮ ﻓﻲ ﻗﺘﻠﻪ ،ﻓﺒﻄﻞ ﺍﻟﻘﺼﺎﺹ .ﻭﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ
ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ ﻓﻼ ﻳﺴﺮﻑ ﻓﻲ ﺍﻟﻘﺘﻞ " ) (١ﻭﻣﻦ ﻗﺘﻠﻪ ﺃﻟﻒ ﺃﻭ ﻭﺍﺣﺪ ﻓﻘﺘﻞ
ﻣﻈﻠﻮﻣﺎ ،ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻥ ﻓﻲ ﺍﻟﻘﻮﺩ ﺑﻪ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﺷﺮﻳﺢ ﺍﻟﻜﻌﺒﻲ ) :(٢ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﺛﻢ ﺃﻧﺘﻢ
ﻳﺎ ﺧﺰﺍﻋﺔ ﻗﺪ ﻗﺘﻠﺘﻢ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻣﻦ ﻫﺬﻳﻞ ﻭﺃﻧﺎ ﻭﺍﻟﻠﻪ ﻋﺎﻗﻠﻪ ،ﻓﻤﻦ ﻗﺘﻞ ﺑﻌﺪﻩ ﻗﺘﻴﻼ ﻓﺄﻫﻠﻪ
ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ﺇﻥ ﺃﺣﺒﻮﺍ ﻗﺘﻠﻮﺍ ﻭﺇﻥ ﺃﺣﺒﻮﺍ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ) (٣ﻭﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻮﺍﺣﺪ
ﻭﺍﻟﺠﻤﺎﻋﺔ .ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ .ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﺍﺑﻦ
ﻋﺒﺎﺱ ،ﻭﺍﻟﻤﻐﻴﺮﺓ ).(٤
ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺘﻞ ﻧﻔﺮﺍ ﺧﻤﺴﺎ ﺃﻭ ﺳﺒﻌﺎ
ﺑﺮﺟﻞ ﻗﺘﻠﻮﻩ ﻗﺘﻞ ﻏﻴﻠﺔ .ﻭﻗﺎﻝ ﻋﻤﺮ :ﻟﻮ ﺗﻤﺎﻻ ﻋﻠﻴﻪ ﺃﻫﻞ ﺻﻨﻌﺎﺀ ﻟﻘﺘﻠﺘﻬﻢ ﺟﻤﻴﻌﺎ ).(٥
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺘﻞ ﺛﻼﺛﺔ ﻗﺘﻠﻮﺍ ﻭﺍﺣﺪﺍ ).(٦
ﻭﻋﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ﺃﻧﻪ ﻗﺘﻞ ﺳﺒﻌﺔ ﺑﻮﺍﺣﺪ ).(٧
--------------------
) (١ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٢ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺮﺍﺟﻢ ﻓﻲ ﺍﺳﻤﻪ ﻓﻘﺎﻝ ﺍﺑﻦ ﺣﺠﺮ :ﺃﺑﻮ ﺷﺮﻳﺢ ﺍﻟﺨﺰﺍﻋﻲ ﺍﻟﻜﻌﺒﻲ ﻗﻴﻞ ﺍﺳﻤﻪ ﺧﻮﻳﻠﺪ ﺑﻦ
ﻋﻤﺮﻭ ،ﻭﻗﻴﻞ ﻋﻤﺮﻭ ﺑﻦ ﺧﻮﻳﻠﺪ ،ﻭﻗﻴﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﻗﻴﻞ ﻫﺎﻧﻲ ،ﻭﻗﻴﻞ ﻛﻌﺐ ﻭﺍﻟﻤﺸﻬﻮﺭ
ﺍﻷﻭﻝ .ﺃﺳﻠﻢ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ،ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ .ﻣﺎﺕ ﺑﺎﻟﻤﺪﻳﻨﺔ
ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﺳﺘﻴﻦ ،ﻭﻗﻴﻞ ﺛﻤﺎﻥ ﻭﺧﻤﺴﻴﻦ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .١٢٥ :١٢
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٢ :٤ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٩٥ :٣ﺣﺪﻳﺚ ،٥٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ :٤
٢١ﺣﺪﻳﺚ ،١٤٠٦ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٨٥ :٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ .١٦٩٤
) (٤ﺍﻧﻈﺮ ﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٠٣ - ١٢٠٢ :٣
) (٥ﺍﻟﻤﻮﻃﺄ ٨٧١ :٢ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤١ :٨ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٥ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٢
،٢٢٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٢٠ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٠٢ :٣
) (٦ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .٩٩ :٢
) (٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤١ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٢٨ :١٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
" ١٢٠٢ﺃﺭﺑﻌﺔ " ﻓﻼﺣﻆ.
)(١٥٧
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺇﺫﺍ ﻗﺘﻞ ﺟﻤﺎﻋﺔ ﻭﺍﺣﺪﺍ ﻗﺘﻠﻮﺍ ﺑﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺎﺋﺔ ).(١
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻳﻘﺘﻞ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺎﻟﻮﺍﺣﺪ ،ﻓﺄﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻣﺨﻴﺮﻭﻥ ﺑﻴﻦ
ﺍﻟﻌﻔﻮ ﻋﻨﻬﻢ ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺍﻟﺠﻤﻴﻊ ﻭﻳﺮﺩﻭﺍ ﻓﺎﺿﻞ ﺍﻟﺪﻳﺔ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻭﺍﺣﺪﺍ
ﻭﻳﺮﺩ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺤﺼﺘﻬﻢ ﻣﻦ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺎﺩ ﻣﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻭﻟﻴﺎﺅﻩ ﻣﺨﻴﺮﻭﻥ ﺑﻴﻦ ﺍﻟﻌﻔﻮ ﻋﻨﻬﻢ ﻭﻳﺄﺧﺬﻭﻥ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻢ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﻭﻳﻌﻔﻮﺍ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ
ﻭﻳﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻳﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﻗﻄﻊ ﻭﺍﺣﺪ ﻳﺪ ﺇﻧﺴﺎﻥ ،ﻭﺁﺧﺮ ﺭﺟﻠﻪ ،ﻭﺃﻭﺿﺤﻪ ﺍﻟﺜﺎﻟﺚ،
ﻓﺴﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻬﻢ ﻗﺘﻠﺔ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﻭﻟﻲ ﻟﺪﻡ ﻗﺘﻠﻬﻢ ﻗﺘﻠﻬﻢ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺘﺺ
ﻣﻨﻬﻢ ﺛﻢ ﻳﻘﺘﻠﻬﻢ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻪ ﺃﻥ ﻳﻘﻄﻊ ﻗﺎﻃﻊ ﺍﻟﻴﺪ ﻭﻳﻘﺘﻠﻪ ،ﻭﻛﺬﻟﻚ ﻳﻘﻄﻊ ﺭﺟﻞ ﻗﺎﻃﻊ
ﺍﻟﺮﺟﻞ ﺛﻢ ﻳﻘﺘﻠﻪ ،ﻭﻛﺬﻟﻚ ﻳﻮﺿﺢ ﺍﻟﺬﻱ ﺃﻭﺿﺤﻪ ﺛﻢ ﻳﻘﺘﻠﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺟﻤﺎﻋﺔ ﻓﻲ ﺟﺮﺡ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻛﻘﻠﻊ
ﺍﻟﻌﻴﻦ ﻭﻗﻄﻊ ﺍﻟﻴﺪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻓﻌﻠﻴﻬﻢ ﺍﻟﻘﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ،
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) (١ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٨ :٦
) (٢ﺍﻷﻡ ،٢٣ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٢٧ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٣ :ﻭﺍﻟﻤﺒﺴﻮﻁ :٢٦
.١٢٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٣ :٧ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﻔﻘﻴﻪ ٨٢ :٤ﺣﺪﻳﺚ ،٢٦١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٧ :١٠ﺣﺪﻳﺚ ٨٥٤ﻭ
٨٥٦ﻭ ،٨٥٧ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨١ :٤ﺣﺪﻳﺚ .١٠٦٧ - ١٠٦٤
) (٤ﺍﻷﻡ ١٢ :٦ﻭ ٢٣ﻭ ٢٤ﻭ ،٢٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٠١ :٩
) (٥ﺍﻧﻈﺮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻗﺪﺱ ﺳﺮﻩ ﻓﻲ ﺍﻟﺘﻬﺬﻳﺐ ) ٢١٧ :١٠ﺑﺎﺏ (١٧ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ
ﺫﻟﻚ.
)(١٥٨
ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻘﻄﻊ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺎﻟﻮﺍﺣﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ
-ﺇﻟﻰ ﻗﻮﻟﻪ -ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺭﻭﻱ :ﺃﻥ ﺭﺟﻠﻴﻦ ﺷﻬﺪﺍ ﻋﻨﺪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺴﺮﻗﺔ ﻓﻘﻄﻌﻪ،
ﺛﻢ ﺃﺗﻴﺎﻩ ﺑﺂﺧﺮ ﻭﻗﺎﻻ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺮﻕ ﻭﺃﺧﻄﺄﻧﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ،ﻓﺮﺩ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ
ﺍﻟﺜﺎﻧﻲ ﻭﺃﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺩﻳﺔ ﻳﺪ .ﻭﻗﺎﻝ :ﻟﻮ ﻋﻠﻤﺖ ﺃﻧﻜﻤﺎ ﺗﻌﻤﺪﺗﻬﺎ ﻟﻘﻄﻌﺘﻜﻤﺎ ).(٥
ﻭﻣﻮﺿﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻧﻪ ﺃﻭﺟﺐ ﺍﻟﻘﺼﺎﺹ ﺑﺎﻟﺠﻨﺎﻳﺔ ﺍﻟﺤﻜﻤﻴﺔ ،ﻓﺒﺄﻥ ﻳﻮﺟﺒﻪ ﺑﺎﻟﺠﻨﺎﻳﺔ
ﺍﻟﻤﺒﺎﺷﺮﺓ ﺃﻭﻟﻰ.
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺿﺮﺑﻪ ﺑﻤﺜﻘﻞ ﻳﻘﺼﺪ ﺑﻤﺜﻠﻪ ﺍﻟﻘﺘﻞ ﻏﺎﻟﺒﺎ ﻛﺎﻟﻠﺖ ﻭﺍﻟﺪﺑﻮﺱ
ﻭﺍﻟﺨﺸﺒﺔ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﻟﺤﺠﺮ ﺍﻟﺜﻘﻴﻞ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺘﻠﻪ ﺑﻜﻞ ﻣﺎ ﻳﻘﺼﺪ ﺑﻪ
ﺍﻟﻘﺘﻞ ﻏﺎﻟﺒﺎ ،ﻣﺜﻞ ﺃﻥ ﺣﺮﻗﻪ ﺃﻭ ﻏﺮﻗﻪ ﺃﻭ ﻏﻤﻪ ﺣﺘﻰ ﺗﻠﻒ ،ﺃﻭ ﻫﺪﻡ ﻋﻠﻴﻪ ﺑﻴﺘﺎ ،ﺃﻭ
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٤٠٠ - ٣٩٩ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٧ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٣٠ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٨ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧١ :٩ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٣ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١١٥ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣٧ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٤٣ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٥ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٢ :٦
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٨٠ :٨ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٥٧ :٦ﻭﺍﻟﻨﺘﻒ ،٦٦٣ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٨ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٠ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٣٠ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﻤﻐﻨﻲ
.٣٧١ :٩
) (٣ﺍﻧﻈﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻤﺮﻭﻳﺔ ﻓﻲ ﺍﻟﻜﺎﻓﻲ ٢٨٣ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ .٢١٧ :١٠
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٥ﺭﻭﻯ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٥١٥ :٢ﺣﺪﻳﺚ ،١٨٤٨ﻭﺍﻟﻜﺎﻓﻲ ٣٨٤ :٧ﺣﺪﻳﺚ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ
١٥٣ :١٠ﺣﺪﻳﺚ ،٦١٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٩ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١٢٠٣ :٣ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ :٩
،١٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٢ :٣ﺣﺪﻳﺚ ،٢٩٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٤١ :٨ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ ﻭﺗﺆﺩﻱ
ﺍﻟﻤﻌﻨﻰ ﻓﻼﺣﻆ.
)(١٥٩
ﻃﻴﻨﻪ ﻋﻠﻴﻪ ﺑﻐﻴﺮ ﻃﻌﺎﻡ ﺣﺘﻰ ﻣﺎﺕ ،ﺃﻭ ﻭﺍﻟﻰ ﻋﻠﻴﻪ ﺑﺎﻟﺨﻨﻖ ﻓﻘﺘﻠﻪ ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ ﺍﻟﻘﻮﺩ.
ﻓﺈﻥ ﺿﺮﺑﻪ ﺿﺮﺑﺔ ﺑﻌﻀﺎ ﺧﻔﻴﻔﺔ ﻓﻘﺘﻠﻪ ﻧﻈﺮﺕ ،ﻓﺈﻥ ﻛﺎﻥ ﻧﻀﻮ ﺍﻟﺨﻠﻘﺔ ،ﺿﻌﻴﻒ
ﺍﻟﻘﻮﺓ ﻭﺍﻟﺒﻄﺶ ﻳﻤﻮﺕ ﻣﺜﻠﻪ ﻣﻨﻬﺎ ﻓﻬﻮ ﻋﻤﺪ ﻣﺤﺾ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﻮﻱ ﺍﻟﺨﻠﻘﺔ ﻭﺍﻟﺒﻄﺶ ﻟﻢ
ﻳﻜﻦ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ :ﺇﻟﻰ ﺃﻧﻪ ﻣﺘﻰ ﻗﺘﻠﻪ ﺑﺎﻟﻤﺜﻘﻞ -ﺃﻱ ﻣﺜﻘﻞ ﻛﺎﻥ -ﻓﻼ ﻗﻮﺩ ،ﻭﻛﺬﻟﻚ
ﺑﺠﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻌﺒﻲ ،ﻭﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺃﺑﻮ
ﺣﻨﻴﻔﺔ .ﻭﻓﺼﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻘﺎﻝ :ﻻ ﻗﻮﺩ ﺇﻻ ﺇﺫﺍ ﻗﺘﻠﻪ ﺑﻤﺤﺪﺩ ﺃﻭ ﺑﺎﻟﻨﺎﺭ ،ﺃﻭ ﺑﻤﺜﻘﻞ
ﺣﺪﻳﺪ ﻛﺎﻟﻌﻤﻮﺩ ﻭﻧﺤﻮﻩ ﻓﻔﻴﻪ ﺍﻟﻘﻮﺩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ
ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (٤ﻭﻫﺬﺍ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ.
ﻭﺃﻳﻀﺎ :ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺷﺮﻳﺢ ﺍﻟﻜﻌﺒﻲ -ﻭﻗﺪ
ﻗﺪﻣﻨﺎﻩ -ﻓﻴﻤﻦ ﻗﺘﻞ ﺑﻌﺪﻩ ﻗﺘﻴﻼ ﻓﺄﻫﻠﻪ ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ،ﺇﻥ ﺃﺣﺒﻮﺍ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ
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) (١ﺍﻷﻡ ٥ :٦ﻭ ،٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧٧ :١٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،٩٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣ :٤ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٢١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٢ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٤ - ٣٢٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٢٣ :٩ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨١ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢١٥ :٦ﻭ ،٢١٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ
.٢٣٤ :٧
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٢٣ :٢٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٤ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٦ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٣٣ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٥ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٩٨ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٣٧٨ :١٠ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٢٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧٧ :١٨
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٢ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٩ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٠ :٧ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٧ ١٠ﺣﺪﻳﺚ .٦٢٨
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
)(١٦٠
ﺃﺣﺒﻮﺍ ﻗﺘﻠﻮﺍ ،ﻭﻟﻢ ﻳﻔﺼﻞ ).(١
ﻭﺭﻭﻯ ﺷﻌﺒﺔ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺯﻳﺪ ) ،(٢ﻋﻦ ﺟﺪﻩ ﺃﻧﺲ :ﺃﻥ ﺟﺎﺭﻳﺔ ﻛﺎﻥ ﻟﻬﺎ
ﺃﻭﺿﺎﺡ ،ﻓﻮﺿﺢ ﺭﺃﺳﻬﺎ ﻳﻬﻮﺩﻱ ﺑﺤﺠﺮ ،ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
ﻭﺑﻬﺎ ﺭﻣﻖ ،ﻓﻘﺎﻝ ﻟﻬﺎ :ﻣﻦ ﻗﺘﻠﻚ؟ ﻓﻼﻥ ﻗﺘﻠﻚ؟ ﺇﻟﻰ ﺃﻥ ﻗﺎﻟﺖ :ﻧﻌﻢ ﺑﺮﺃﺳﻬﺎ،
ﻓﺄﻣﺮ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻘﺘﻞ ﺑﻴﻦ ﺣﺠﺮﻳﻦ ) ،(٣ﻓﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ
ﺍﻟﻘﻮﺩ ﺑﺎﻟﻤﺜﻘﻞ.
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﺃﺧﺬ ﺻﻐﻴﺮﺍ ﻓﺤﺒﺴﻪ ﻇﻠﻤﺎ ،ﻓﻮﻗﻊ ﻋﻠﻴﻪ ﺣﺎﺋﻂ ،ﺃﻭ ﻗﺘﻠﻪ ﺳﺒﻊ،
ﺃﻭ ﻟﺴﻌﺘﻪ ﺣﻴﺔ ﺃﻭ ﻋﻘﺮﺏ ﻓﻤﺎﺕ ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٦ﻭﺃﻳﻀﺎ ﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻴﻪ .ﻭﺃﻣﺎ
ﺇﺫﺍ ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﻪ ،ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﻃﺮﺣﻪ ﻓﻲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻬﺎ ﻓﻤﺎﺕ ﻛﺎﻥ
ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺑﻼ ﺧﻼﻑ .ﻓﺈﻥ ﻃﺮﺣﻪ ﺑﺤﻴﺚ ﻳﻤﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ ﻓﻠﻢ ﻳﺨﺮﺝ ﺣﺘﻰ ﻣﺎﺕ،
ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻮﺿﻊ ﻟﻴﺲ ﻓﻴﻪ ﻧﺎﺭ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻃﺮﻑ ﻟﻮ ﺗﺤﺮﻙ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ،١٧٢ :٤ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٩٥ :٣ﺣﺪﻳﺚ ،٥٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ :٤
٢١ﺣﺪﻳﺚ ،١٤٠٦ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٨٥ :٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ .١٦٩٤
) (٢ﻫﺸﺎﻡ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ،ﺭﻭﻯ ﻋﻦ ﺟﺪﻩ .ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺍﻟﺜﻘﺎﺕ ،ﻭﻗﺎﻝ ﺃﺑﻮ
ﺣﺎﺗﻢ :ﺻﺎﻟﺢ ﺍﻟﺤﺪﻳﺚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٣٩ :١١
) (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٢٩٩ :٣ﺣﺪﻳﺚ ،١٦٧٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٠٣ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
،٤٢ﻭﻓﻲ ﺍﻟﺠﻤﻴﻊ ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٤ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٢ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٦ :٦ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ،٣٨٢ :٨
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٨٣ :١٨
) (٥ﺍﻷﻡ ،٤٤ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ .٣٨٢ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٣٧٤ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﻔﻘﻴﻪ ١١٥ :٤ﺣﺪﻳﺚ ،٣٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٢ :١٠ﺣﺪﻳﺚ .٨٤٠
)(١٦١
ﻟﺨﺮﺝ ﻣﻨﻬﺎ ،ﺃﻭ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺨﺮﻭﺝ ﻟﻜﻨﻲ ﻻ ﺃﺧﺮﺝ ،ﻓﺄﻗﺎﻡ ﺣﺘﻰ ﻣﺎﺕ ،ﻟﻢ
ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻮﺩ ﺑﻼ ﺧﻼﻑ .ﻭﻫﻞ ﻓﻴﻪ ﺍﻟﺪﻳﺔ؟ ﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻓﻴﻪ ﺍﻟﺪﻳﺔ ،ﻷﻥ ﺍﻟﺠﺎﻧﻲ ﺑﺈﻟﻘﺎﺋﻪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺩﻳﺔ ﻷﻧﻪ ﺃﻋﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ :ﻭﺇﻧﻤﺎ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺟﻨﺘﻪ ﺍﻟﻨﺎﺭ
ﺑﺈﻟﻘﺎﺋﻪ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ).(١
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻼ ﻳﻌﻠﻖ ﻋﻠﻴﻬﺎ ﺇﻻ ﻣﺎ ﻳﻘﻮﻡ
ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺪﻳﺔ ﻓﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺃﻟﻘﺎﻩ ﻓﻲ ﻟﺠﺔ ﺍﻟﺒﺤﺮ ﻓﻬﻠﻚ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﻳﺤﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻳﺤﺴﻨﻬﺎ ﺑﻼ ﺧﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻟﺸﺎﻓﻌﻲ ) .(٢ﻭﺇﻥ ﺃﻟﻘﺎﻩ
ﺑﻘﺮﺏ ﺍﻟﺴﺎﺣﻞ ﻭﻛﺎﻥ ﻣﻜﺘﻮﻓﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻳﺤﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ ﺃﻭ ﻟﻢ ﻳﺤﺴﻨﻬﺎ ،ﻓﻤﺜﻞ
ﺫﻟﻚ .ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ ﻭﻛﺎﻥ ﻓﺤﻼ ﻭﻋﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻳﻤﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ
ﻓﻠﻢ ﻳﻔﻌﻞ ﺫﻟﻚ ﺣﺘﻰ ﻫﻠﻚ ﻓﻼ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﻭﻓﻲ ﺍﻟﺪﻳﺔ ﻃﺮﻳﻘﺎﻥ.
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻣﺜﻞ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺭ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻻ ﺿﻤﺎﻥ ﻫﺎﻫﻨﺎ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٢٢ﺇﺫﺍ ﺃﻟﻘﺎﻩ ﻓﻲ ﻟﺠﺔ ﺍﻟﺒﺤﺮ ،ﻓﻘﺒﻞ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺍﻟﻤﺎﺀ ﺍﺑﺘﻠﻌﺘﻪ ﺳﻤﻜﺔ،
ﻟﻠﺸﺎﻓﻌﻲ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻮﺩ ﻋﻠﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻷﻧﻪ ﺃﻫﻠﻜﻪ ﺑﻨﻔﺲ ﺍﻹﻟﻘﺎﺀ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻧﺬﻫﺐ
ﺇﻟﻴﻪ.
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) (١ﺍﻷﻡ ،٦ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧٩ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٢١ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
،٨ :٤ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .١١٤ :٤
) (٢ﺍﻷﻡ ،٧ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧٩ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٨ :٤
) (٣ﺍﻷﻡ ،٧ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٨ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٧٩ :١٨
)(١٦٢
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﻷﻥ ﺍﻟﻬﻼﻙ ﺣﺼﻞ ﺑﻐﻴﺮﻩ ،ﻛﻤﺎ ﻟﻮ ﺭﻣﺎﻩ ﻣﻦ ﺷﺎﻫﻖ
ﻓﺎﺳﺘﻘﺒﻠﻪ ﺁﺧﺮ ﺑﺴﻴﻒ ﻓﻘﺪﻩ ﺑﻨﺼﻔﻴﻦ ،ﻓﺈﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺑﺎﻟﺴﻴﻒ ﺩﻭﻥ
ﺍﻟﺮﺍﻣﻲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻧﻔﺲ ﺍﻹﻟﻘﺎﺀ ﻗﺪ ﺣﺼﻞ ﺑﻪ ﺍﻟﻬﻼﻙ ،ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻟﻢ ﺗﺒﻠﻌﻪ
ﺍﻟﺤﻮﺕ ﻛﺎﻥ ﻫﺎﻟﻜﺎ ﻓﻜﺎﻥ ﺍﻟﺤﻮﺕ ﺃﺗﻠﻔﻪ ﺑﻌﺪ ﺃﻥ ﺣﺼﻞ ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﻫﻼﻛﻪ ،ﻛﻤﺎ ﻟﻮ
ﻗﺘﻠﻪ ﺛﻢ ﺃﻟﻘﺎﻩ.
ﻣﺴﺄﻟﺔ :٢٣ﻳﺪﺧﻞ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ ﻓﻲ ﻗﺼﺎﺹ ﺍﻟﻨﻔﺲ ،ﻭﺩﻳﺔ ﺍﻟﻄﺮﻑ
ﺗﺪﺧﻞ ﻓﻲ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻄﻊ ﻳﺪﻩ ﺛﻢ ﻳﻘﺘﻠﻪ ،ﺃﻭ ﻳﻘﻠﻊ ﻋﻴﻨﻪ ﺛﻢ ﻳﻘﺘﻠﻪ ،ﻓﻠﻴﺲ
ﻋﻠﻴﻪ ﺇﻻ ﻗﺘﻠﻪ ﺃﻭ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ،ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺪﺧﻞ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ ﻓﻲ ﻗﺼﺎﺹ ﺍﻟﻨﻔﺲ ،ﻭﻳﺪﺧﻞ
ﺩﻳﺔ ﺍﻟﻄﺮﻑ ﻓﻲ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻹﺻﻄﺨﺮﻱ :ﻻ ﺗﺪﺧﻞ ﺩﻳﺔ ﺍﻟﻄﺮﻑ ﻓﻲ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﺃﻳﻀﺎ
ﻣﺜﻞ ﺍﻟﻘﺼﺎﺹ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ :ﻳﺪﺧﻞ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ ﻓﻲ ﻗﺼﺎﺹ ﺍﻟﻨﻔﺲ ،ﻭﺩﻳﺘﻪ ﻓﻲ
ﺩﻳﺘﻬﺎ .ﺇﻻ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻘﻄﻊ ﻳﺪﻩ ﺛﻢ ﻳﻘﺘﻠﻪ ،ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺎﺹ ﻟﻜﻦ ﻟﻪ ﻗﺘﻠﻪ ﻋﻠﻰ
ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﺘﻠﻪ ،ﻛﻤﺎ ﻟﻮ ﺃﺟﺎﻓﻪ ﺛﻢ ﻗﺘﻠﻪ ﻓﺈﻥ ﻟﻪ ﺫﻟﻚ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ .ﻭﺇﻥ
ﻛﺎﻧﺖ ﺍﻟﺠﺎﺋﻔﺔ ﻻ ﻗﺼﺎﺹ ﻓﻴﻬﺎ ،ﻗﺎﻝ :ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺎﺹ ﻟﺠﺎﺯ ﺃﻥ
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) (١ﺍﻷﻡ ،٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٥ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٩ :٤ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٢٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٠ :١٨ﻭﻓﺘﺢ ﺍﻟﻌﻴﻦ ،١٢٦ :ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .١١٤ :٤
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٠٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،١٣٥ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٤٣٣ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٠٤ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،٢٤٥ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٤ﺍﻟﻤﺠﻤﻮﻉ .١٣٥ :١٩
)(١٦٣
ﻳﻘﺘﺺ ﻣﻦ ﺍﻟﻄﺮﻑ ﺛﻢ ﻳﻌﻔﻮ ﻋﻦ ﻗﻮﺩ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻣﺎﻝ ) .(١ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ
ﻟﻴﺲ ﻟﻪ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺎﺹ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﺎ
ﺃﻭﺟﺒﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٤ﺇﺫﺍ ﻗﻄﻊ ﻣﺴﻠﻢ ﻳﺪ ﻣﺴﻠﻢ ﻓﺎﺭﺗﺪ ﺍﻟﻤﻘﻄﻮﻉ ،ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻗﺒﻞ
ﺃﻥ ﻳﺴﺮﻱ ﺇﻟﻰ ﻧﻔﺴﻪ ،ﺛﻢ ﻣﺎﺕ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٤ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ "
" ﻭﺍﻷﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﻗﻄﻊ ﻣﺴﻠﻢ ﻳﺪ ﻣﺴﻠﻢ ،ﻓﺎﺭﺗﺪ ﺍﻟﻤﻘﻄﻮﻉ ﻭﺛﺒﺖ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﻣﺪﺓ
ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺳﺮﺍﻳﺔ ،ﻓﻼ ﻗﻮﺩ ﺑﻼ ﺧﻼﻑ .ﺛﻢ ﺃﺳﻠﻢ ،ﻓﻬﻞ ﻳﺠﺐ ﻛﻤﺎﻝ ﺍﻟﺪﻳﺔ ﺃﻡ ﻻ؟
ﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﺐ ﻛﻤﺎﻝ ﺍﻟﺪﻳﺔ ) - (٦ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ.
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) (١ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٣٢٦ :٧ﻭﺍﻟﻔﻘﻴﻪ ٩٧ :٤ﺣﺪﻳﺚ ،٣٢٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٢ :١٠ﺣﺪﻳﺚ ١٠٠٠ﻭ
.١٠٠٢
) (٣ﺍﻟﻮﺟﻴﺰ ،١٢٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٥٥ :١٨ﻭ ،٣٥٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٤٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٥٥ :٩
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٥ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٦ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣ :١٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٢٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
٥١٨ :٧ﻭ .٥١٩
)(١٦٤
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺠﺐ ﻧﺼﻒ ﺍﻟﺪﻳﺔ .ﻭﻗﺎﻝ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺇﻥ ﻟﻢ
ﻳﻤﻜﺚ ،ﻭﺇﻥ ﻣﻜﺚ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ ).(١
ﻭﺍﻟﺬﻱ ﻳﻘﻮﻯ ﻋﻨﺪﻱ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻓﺈﻥ ﻗﺒﻠﺖ ﺍﻟﺪﻳﺔ ﻛﺎﻧﺖ ﻛﺎﻣﻠﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺟﺪ ﻓﻲ ﺍﻟﻄﺮﻓﻴﻦ ﺣﺎﻝ ﺍﻹﺻﺎﺑﺔ ﻭﺣﺎﻝ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺪﻳﺔ،
ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ.
ﻣﺴﺄﻟﺔ :٢٦ﺇﺫﺍ ﻗﻄﻊ ﻣﺴﻠﻢ ﻳﺪ ﻣﺴﻠﻢ ،ﻓﺎﺭﺗﺪ ﻭﻟﺤﻖ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ ،ﺃﻭ ﻗﺘﻞ ﻓﻲ
ﺣﺎﻝ ﺍﻟﺮﺩﺓ ،ﺃﻭ ﻣﺎﺕ ،ﻓﻼ ﻗﺼﺎﺹ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻴﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ -ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ .(٢) -
ﻭﺍﻟﺜﺎﻧﻲ :ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ -ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ -ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺣﺎﻣﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ ﺩﺍﺧﻞ ﻓﻲ ﻗﺼﺎﺹ ﺍﻟﻨﻔﺲ ،ﻭﺇﺫﺍ
ﻛﺎﻥ ﻟﻮ ﻣﺎﺕ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﻗﺼﺎﺹ ﺍﻟﻨﻔﺲ ،ﻓﻜﺬﻟﻚ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ ﻷﻧﻪ
ﺩﺍﺧﻞ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :٢٧ﺇﺫﺍ ﺟﻨﻰ ﺟﺎﻥ ﻋﻠﻰ ﻳﺪ ﻋﺒﺪ ﻏﻴﺮﻩ ﻓﻲ ﺣﺎﻝ ﺍﻟﺮﻕ ،ﻓﻘﻄﻊ ﻳﺪﻩ ،ﺛﻢ
ﺃﻋﺘﻖ ،ﻓﺠﻨﻰ ﻋﻠﻴﻪ ﺁﺧﺮﺍﻥ ﺣﺎﻝ ﺍﻟﺤﺮﻳﺔ ،ﻓﻘﻄﻊ ﺃﺣﺪﻫﻤﺎ ﻳﺪﻩ ﻭﺍﻵﺧﺮ ﺭﺟﻠﻪ ،ﺛﻢ
ﻣﺎﺕ ،ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻓﻲ ﺣﺎﻝ ﺍﻟﺮﻕ ﺛﻠﺚ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻭﻗﺖ ﺟﻨﺎﻳﺘﻪ ﻣﺎ ﻟﻢ
ﻳﺘﺠﺎﻭﺯ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻓﺈﻥ ﺗﺠﺎﻭﺯ ﻭﺟﺐ ﻋﻠﻴﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻟﻠﺴﻴﺪ ﺃﻗﻞ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ،ﺃﻭ ﺛﻠﺚ ﺍﻟﺪﻳﺔ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥١٩ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٢٩ :٢ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ.٤٨٥ :
) (٢ﺍﻷﻡ ،٤٦ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣٧ :١٨
) (٣ﺍﻟﻮﺟﻴﺰ ،١٢٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣٧ :١٨
)(١٦٥
ﻭﺍﻵﺧﺮ :ﻟﻠﺴﻴﺪ ﺃﻗﻞ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺛﻠﺚ ﺍﻟﻘﻴﻤﺔ ،ﺃﻭ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ) - (١ﻣﺜﻞ ﻣﺎ
ﻗﻠﻨﺎﻩ .-
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻟﻤﺎ ﺟﻨﻰ ﻋﻠﻴﻪ ﻛﺎﻥ ﻫﻮ ﻣﻠﻚ ﻟﻠﺴﻴﺪ ،ﻓﻠﻤﺎ ﺃﻋﺘﻖ ﺟﻨﻰ ﻋﻠﻴﻪ ﺁﺧﺮﺍﻥ
ﻓﻲ ﻏﻴﺮ ﻣﻠﻜﻪ ،ﻭﻟﻮ ﺟﻨﻰ ﻋﻠﻴﻪ ﺟﺎﻥ ﻓﻲ ﻣﻠﻜﻪ ﻭﺁﺧﺮﺍﻥ ﻓﻲ ﻏﻴﺮ ﻣﻠﻜﻪ ﺛﻢ ﻣﺎﺕ ﻋﺒﺪﺍ
ﻣﺜﻞ ﺃﻥ ﺑﺎﻋﻪ ﺍﻟﺴﻴﺪ ﺑﻌﺪ ﺟﻨﺎﻳﺔ ﺍﻷﻭﻝ ﻓﺠﻨﻰ ﺍﻵﺧﺮﺍﻥ ﻋﻠﻴﻪ ﻓﻲ ﻣﻠﻚ ﺍﻟﻤﺸﺘﺮﻱ ،ﺛﻢ
ﻣﺎﺕ ،ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﻗﻴﻤﺘﻪ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺛﻠﺜﻬﺎ .ﻭﻫﻜﺬﺍ ﻟﻮ ﺟﻨﻰ ﻋﻠﻴﻪ ﺍﻷﻭﻝ ﺛﻢ
ﺍﺭﺗﺪ ،ﺛﻢ ﺟﻨﻰ ﻋﻠﻴﻪ ﺁﺧﺮﺍﻥ ﻭﻫﻮ ﻣﺮﺗﺪ ،ﺛﻢ ﻣﺎﺕ ،ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻗﺒﻞ ﺍﻟﺮﺩﺓ ﺛﻠﺚ
ﻗﻴﻤﺘﻪ ،ﺛﺒﺖ ﺃﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺣﺎﻝ ﺍﻟﺮﻕ ﺛﻠﺚ ﻗﻴﻤﺘﻪ ﺇﺫﺍ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﻌﺘﻖ.
ﻣﺴﺄﻟﺔ :٢٨ﺍﻹﻣﺎﻡ ﻋﻨﺪﻧﺎ ﻻ ﻳﺄﻣﺮ ﺑﻘﺘﻞ ﻣﻦ ﻻ ﻳﺠﺐ ﻗﺘﻠﻪ ،ﻷﻧﻪ ﻣﻌﺼﻮﻡ .ﻟﻜﻦ
ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ ﺍﻷﻣﻴﺮ ،ﻓﻤﺘﻰ ﺃﻣﺮ ﻏﻴﺮﻩ ﺑﻘﺘﻞ ﻣﻦ ﻻ ﻳﺠﺐ ﻗﺘﻠﻪ ،ﻓﻌﻠﻢ ﺍﻟﻤﺄﻣﻮﺭ ﺫﻟﻚ
ﻓﻘﺘﻠﻪ ،ﻓﺈﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﻗﺘﻠﻪ ﻭﺍﺟﺐ ﺇﻻ ﺃﻧﻪ
ﺇﻋﺘﻘﺪ ﺃﻥ ﺍﻷﻣﻴﺮ ﻻ ﻳﺄﻣﺮ ﺑﻘﺘﻞ ﻣﻦ ﻻ ﻳﺠﺐ ﻗﺘﻠﻪ ﻓﻘﺘﻠﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻗﻮﺩ ﻋﻠﻰ
ﺍﻟﻘﺎﺗﻞ ،ﻭﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ).(٢
ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺄﻣﻮﺭ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻃﺮﻳﻖ ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻗﺘﻠﻪ
ﻣﺤﺮﻡ ،ﻓﺄﻗﺪﻡ ﻋﻠﻴﻪ ﻣﻦ ﻏﻴﺮ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ
ﺫﻟﻚ ﻓﻼ ﺷﺊ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻘﻮﺩ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ ،ﻓﻠﻢ ﻳﻔﻌﻞ ،ﻓﻘﺪ ﺃﺗﻰ ﻣﻦ ﻗﺒﻞ
ﻧﻔﺴﻪ ،ﻭﺑﺎﺷﺮ ﻗﺘﻼ ﻟﻢ ﻳﺠﺰ ﻟﻪ ،ﻓﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ ﻓﻼ ﻗﻮﺩ
ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻷﻣﺮ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﺃﻛﺮﻩ ﺍﻷﻣﻴﺮ ﻏﻴﺮﻩ ﻋﻠﻰ ﻗﺘﻞ ﻣﻦ ﻻ ﻳﺠﺐ ﻗﺘﻠﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﺇﻥ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٢٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٨٨ :٧ﻭ ،٥٨٩ﻭﺍﻟﻤﺠﻤﻮﻉ .١٣٧ :١٩
) (٢ﺍﻷﻡ ،٤١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٩١ :١٨ﻭ .٣٩٣
)(١٦٦
ﻗﺘﻠﺘﻪ ﻭﺇﻻ ﻗﺘﻠﺘﻚ ،ﻟﻢ ﻳﺤﻞ ﻟﻪ ﻗﺘﻠﻪ ﺑﻼ ﺧﻼﻑ .ﻓﺈﻥ ﺧﺎﻟﻒ ﻭﻗﺘﻞ ،ﻓﺈﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ
ﺍﻟﻤﺒﺎﺷﺮ ﺩﻭﻥ ﺍﻟﻤﻠﺠﺊ.
ﻭﻓﺮﺽ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻟﻚ ﻓﻲ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻤﺘﻐﻠﺐ ﻣﺜﻞ ﺍﻟﺨﻮﺍﺭﺝ ﻭﻏﻴﺮﻫﻢ ،ﻭﺍﻟﺨﻼﻑ
ﻓﻲ ﺍﻹﻣﺎﻡ ﻭﺍﻷﻣﻴﺮ ﻭﺍﺣﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﻮﺩ ﻛﺄﻧﻬﻤﺎ ﺑﺎﺷﺮﺍ ﻗﺘﻠﻪ ﻣﻌﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺯﻓﺮ .ﻗﺎﻝ :ﻭﺇﻥ
ﻋﻔﻰ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ.
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻋﻠﻰ ﺍﻟﻤﻠﺠﺊ ﻭﺣﺪﻩ ﺍﻟﻘﻮﺩ ،ﻭﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ،ﻓﺈﻥ
ﻋﻔﻰ ﻋﻦ ﺍﻹﻣﺎﻡ ﻓﻌﻠﻴﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ،ﻭﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﻜﻔﺎﺭﺓ .ﻭﻻ ﻳﺨﺘﻠﻒ
ﻣﺬﻫﺒﻪ ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻬﻤﺎ ﻧﺼﻔﺎﻥ ﻭﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺇﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ
ﺍﻟﻘﻮﺩ .ﻭﻫﻞ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ ﺍﻟﻘﻮﺩ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺤﻤﺪ :ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ ﻭﺣﺪﻩ ،ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ
ﻣﻦ ﻗﻮﺩ ،ﻭﻻ ﺩﻳﺔ ﻭﻻ ﻛﻔﺎﺭﺓ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻻ ﻗﻮﺩ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﻻ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ ،ﺃﻣﺎ ﺍﻟﻤﻜﺮﻩ ﻓﻸﻧﻪ ﻣﻠﺠﺄ،
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻓﻸﻧﻪ ﻣﺎ ﺑﺎﺷﺮ ﺍﻟﻘﺘﻞ ).(٣
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) (١ﺍﻷﻡ ،٤١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٤ - ٣٩٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٨ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ٩ ::٤ﻭ ،١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٢٤ - ١٢٣ :٢
ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٦ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٤١ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،١٧٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٢١ :٦ﻭ ،٢٢٢ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١١٣ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٣٨٩ :٢
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٧٩ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٤ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٠ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٤١ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٧٩ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٣٤١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
)(١٦٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (١ﻭﻫﺬﺍ
ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ ﺃﻥ ﺭﺟﻠﻴﻦ ﺷﻬﺪﺍ ﻋﻨﺪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺴﺮﻗﺔ ،ﻓﻘﻄﻌﻪ
ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺛﻢ ﺃﺗﻴﺎﻩ ﺑﺂﺧﺮ ﻭﻗﺎﻻ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺮﻕ ﻭﺃﺧﻄﺄﻧﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ﻓﺮﺩ
ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ،ﻭﻗﺎﻝ :ﻟﻮ ﻋﻠﻤﺖ ﺃﻧﻜﻤﺎ ﺗﻌﻤﺪﺗﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ﻟﻘﻄﻌﺘﻜﻤﺎ ).(٢
ﻓﻤﻮﺿﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻀﻰ ﺑﺎﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻣﻦ ﺃﻟﺠﺄ ﺍﻟﺤﺎﻛﻢ ﺇﻟﻰ
ﺍﻟﻘﻄﻊ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻣﻊ ﻗﺪﺭﺓ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻗﺘﻠﻪ ،ﺑﺄﻥ ﻳﻌﺰﻝ ﻧﻔﺴﻪ ﻋﻦ
ﺍﻟﻨﻈﺮ ،ﻭﺍﻟﻤﻜﺮﻩ ﺃﻏﻠﻆ ﺣﺎﻻ ﻣﻦ ﺍﻟﺤﺎﻛﻢ ،ﻓﺈﻧﻪ ﻣﻠﺠﺄ ﺇﻟﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻤﻜﻨﻪ ﺇﻻ
ﻗﺘﻠﻪ ﺧﻮﻓﺎ ﻋﻠﻰ ﻧﻔﺴﻪ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﻮﺩ ﻓﺒﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻩ ﺃﻭﻟﻰ
ﻭﺃﺣﺮﻯ.
ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻟﻴﺲ ﻓﻴﻪ ﺩﻻﻟﺔ ،ﻷﻧﻪ ﻗﻴﺎﺱ ،ﻭﻧﺤﻦ ﻻ ﻧﻘﻮﻝ ﺑﻪ.
ﻭﻣﻌﻮﻟﻨﺎ ﻋﻠﻰ ﺍﻵﻳﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ ﻭﺍﻷﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ " ) (٣ﻭﻋﻠﻰ
ﺇﺟﻤﺎﻉ
ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﺭﻭﻯ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﻻ
ﻳﺤﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ :ﻛﻔﺮ ﺑﻌﺪ ﺇﻳﻤﺎﻥ ،ﺃﻭ ﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ،ﺃﻭ
ﻗﺘﻞ ﻧﻔﺲ ﺑﻐﻴﺮ ﻧﻔﺲ ) (٤ﻭﻫﺬﺍ ﻗﺘﻞ ﻧﻔﺴﺎ ﺑﻐﻴﺮ ﻧﻔﺲ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﺤﻞ ﺩﻣﻪ.
ﻣﺴﺄﻟﺔ :٣٠ﺍﺧﺘﻠﻔﺖ ﺭﻭﺍﻳﺎﺕ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺃﻥ ﺍﻟﺴﻴﺪ ﺇﺫﺍ ﺃﻣﺮ ﻏﻼﻣﻪ ﺑﻘﺘﻞ
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) (١ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٠ :٩ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٢ :٣ﺣﺪﻳﺚ ،٢٩٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤١ :٨
ﻭﺍﻟﻜﺎﻓﻲ ٣٨٤ :٧ﺣﺪﻳﺚ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٣ :١٠ﺣﺪﻳﺚ ،٦١٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٩ :٤ﻭﺩﻋﺎﺋﻢ
ﺍﻹﺳﻼﻡ ٥١٥ :٢ﺣﺪﻳﺚ ،١٨٤٨ﻭﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺩﺭ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺃﻟﻔﺎﻇﻬﺎ.
) (٣ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٧١ :٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٧ :٢ﺣﺪﻳﺚ ،٢٥٣٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ - ٦١ :١
،٦٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٩ :٨ﻭ ،٢٥ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ٥٠ :٤ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﺑﻴﻦ
ﺃﻟﻔﺎﻇﻬﺎ.
)(١٦٨
ﻏﻴﺮﻩ ﻓﻘﺘﻠﻪ ،ﻋﻠﻰ ﻣﻦ ﻳﺠﺐ ﺍﻟﻘﻮﺩ؟
ﻓﺮﻭﻭﺍ ﻓﻲ ﺑﻌﻀﻬﺎ :ﺃﻥ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺍﻟﻘﻮﺩ.
ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﻘﻮﺩ ) ،(١ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻭﺍﻟﻮﺟﻪ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﻤﻴﺰﺍ ﻋﺎﻗﻼ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﻣﺮﻩ ﺑﻪ ﻣﻌﺼﻴﺔ،
ﻓﺈﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﻴﺮﺍ ﺃﻭ ﻛﺒﻴﺮﺍ ﻻ ﻳﻤﻴﺰ ،ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﺟﻤﻴﻊ ﻣﺎ
ﻳﺄﻣﺮﻩ ﺳﻴﺪﻩ ﺑﻪ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ ،ﻛﺎﻥ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﺴﻴﺪ.
ﻭﺍﻷﻗﻮﻯ ﻓﻲ ﻧﻔﺴﻲ ﺃﻥ ﻧﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻋﺎﻟﻤﺎ ﺑﺄﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ ،ﺃﻭ
ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ .ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﻴﺮﺍ ﺃﻭ ﻣﺠﻨﻮﻧﺎ ﻓﺈﻧﻪ ﻳﺴﻘﻂ ﺍﻟﻘﻮﺩ
ﻭﻳﺠﺐ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺻﻐﻴﺮﺍ ﻻ ﻳﻌﻘﻞ ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮﻩ ﺑﻪ
ﺳﻴﺪﻩ ﻓﻌﻠﻴﻪ ﻓﻌﻠﻪ ،ﺃﻭ ﻛﺎﻥ ﻛﺒﻴﺮﺍ ﺃﻋﺠﻤﻴﺎ ﺟﺎﻫﻼ ﻳﻌﺘﻘﺪ ﻃﺎﻋﺔ ﻣﻮﻻﻩ ﻭﺍﺟﺒﺔ ﻭﺣﺘﻤﺎ
ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮﻩ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻃﺎﻋﺔ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻌﻠﻰ ﺍﻟﺴﻴﺪ ﺍﻟﻘﻮﺩ،
ﻷﻥ ﺍﻟﻌﺒﺪ ﻳﻨﺼﺮﻑ ﻋﻦ ﺭﺃﻳﻪ ،ﻓﻜﺎﻥ ﻛﺎﻵﻟﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺴﻜﻴﻦ ﻭﺍﻟﺴﻴﻒ ،ﻓﻌﻠﻰ ﺍﻟﺴﻴﺪ
ﺍﻟﻘﻮﺩ ﻭﺣﺪﻩ.
ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻤﻠﻮﻛﺎ ﻟﻐﻴﺮﻩ ،ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﺃﻣﺮ ﻫﺬﺍ ﺍﻷﻣﻴﺮ
ﻃﺎﻋﺔ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮﻩ ﺑﻪ ،ﻓﺎﻟﺤﻜﻢ ﻓﻴﻪ ﻛﺎﻟﺤﻜﻢ ﻓﻲ ﻋﺒﺪ ﻧﻔﺴﻪ.
ﻭﺇﻥ ﺃﻣﺮﻩ ﺑﻘﺘﻠﻪ ﻓﻘﺎﻝ :ﺍﻗﺘﻠﻨﻲ ،ﻓﻘﺘﻠﻪ ،ﻫﺪﺭ ﺩﻣﻪ ،ﻷﻧﻪ ﻛﺎﻷﻣﺔ ﻟﻪ ﻓﻲ ﻗﺘﻞ
ﻧﻔﺴﻪ.
ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ :ﺍﻗﺘﻞ ﻧﻔﺴﻚ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺪ ،ﻓﻘﺘﻞ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻭﻛﺎﻥ ﻛﺒﻴﺮﺍ ،ﻻ
ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻷﻣﺮ.
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) (١ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٢٨٥ :٧ﺣﺪﻳﺚ ٢ﻭ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٨ :٤ﺣﺪﻳﺚ ،٢٨٢ﻭﺍﻟﺘﻬﺬﻳﺐ :١٠
٢٢٠ - ٢١٩ﺣﺪﻳﺚ ،٨٦٦ - ٨٦٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨٣ :٤ﺣﺪﻳﺚ .١٠٧٣ - ١٠٧١
)(١٦٩
ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﻴﺮﺍ ﻻ ﻳﻌﻘﻞ ﺃﻭ ﻛﺎﻥ ﻣﺠﻨﻮﻧﺎ :ﻓﻘﺎﻝ ﻟﻪ :ﺍﻗﺘﻞ ﻧﻔﺴﻚ ﻓﻘﺘﻠﻬﺎ
ﻛﺎﻥ ﻋﻠﻰ ﺍﻵﻣﺮ ﺍﻟﻀﻤﺎﻥ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺣﺮﺍ ﺻﻐﻴﺮﺍ ﻻ ﻳﻌﻘﻞ ،ﺃﻭ ﻛﺒﻴﺮﺍ ﺟﺎﻫﻼ ﻭﺃﻣﺮﻩ ﺑﻘﺘﻠﻪ ،ﻓﺎﻟﻘﻮﺩ
ﻋﻠﻰ ﺍﻵﻣﺮ ،ﻷﻧﻪ ﻛﺎﻵﻟﺔ.
ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ :ﺍﻗﺘﻞ ﻧﻔﺴﻚ ،ﻓﺈﻥ ﻛﺎﻥ ﻛﺒﻴﺮﺍ ﻓﻼ ﺷﺊ ﻋﻠﻰ ﺍﻵﻣﺮ ،ﻭﺇﻥ ﻛﺎﻥ
ﺻﻐﻴﺮﺍ ﻻ ﻳﻤﻴﺰ ﻓﻌﻠﻰ ﺍﻵﻣﺮ ﺍﻟﻘﻮﺩ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺄﻣﻮﺭ ﻋﺎﻗﻼ ﻣﻤﻴﺰﺍ ﺇﻣﺎ ﺑﺎﻟﻐﺎ ﺃﻭ ﺻﺒﻴﺎ
ﻣﺮﺍﻫﻘﺎ ﻓﺄﻣﺮﻩ ﺑﻘﺘﻞ ﺭﺟﻞ ﻓﻘﺘﻠﻪ ،ﻓﺎﻟﺤﻜﻢ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻤﺄﻣﻮﺭ ،ﻭﻳﺴﻘﻂ ﺍﻵﻣﺮ ﻭﺣﻜﻤﻪ
ﻣﻌﺎ.
ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺒﺎﺭ ،ﻭﺳﻨﺒﻴﻦ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ
ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ.
ﻭﺟﻤﻠﺔ ﺍﻟﻘﻮﻝ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ :ﺇﻥ ﺍﻟﻤﺄﻣﻮﺭ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻗﻼ ﻣﻤﻴﺰﺍ ﻓﺎﻟﻀﻤﺎﻥ
ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻗﻼ ﻭﻻ ﻣﻤﻴﺰﺍ ﺇﻣﺎ ﺑﺎﻟﺼﻐﺮ ﺃﻭ ﺑﺎﻟﺠﻨﻮﻥ ﻓﺎﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺍﻵﻣﺮ ).(١
ﻣﺴﺄﻟﺔ :٣١ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﺴﻢ ﻓﻲ ﻃﻌﺎﻡ ﻧﻔﺴﻪ ،ﻭﻗﺮﺑﻪ ﺇﻟﻰ ﺍﻟﻐﻴﺮ ،ﻭﻟﻢ ﻳﻌﻠﻤﻪ ﺃﻧﻪ
ﻣﺴﻤﻮﻡ ،ﻓﺄﻛﻠﻪ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﺑﻞ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻛﺎﻟﻘﺎﺗﻞ ﻟﻪ ،ﻷﻧﻪ ﻋﺮﺿﻪ ﻷﻛﻞ ﺍﻟﻄﻌﺎﻡ ،ﻭﺍﻟﺠﺄﻩ ﺇﻟﻴﻪ ﺑﺎﻹﺑﺎﺣﺔ
ﻷﻛﻠﻪ .ﻭﻟﻢ ﻳﻌﻠﻤﻪ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺃﻋﻠﻤﻪ ﺃﻥ ﻓﻴﻪ ﺍﻟﺴﻢ ﻟﻢ ﻳﺨﺘﺮ ﺷﺮﺑﻪ ﻭﻻ ﺃﻛﻠﻪ.
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) (١ﺍﻷﻡ ،٤٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٢٤ - ١٢٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٦ :١٨ﻭﺍﻟﻤﺤﻠﻰ
:١٠
،٥٠٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٢١ :٦ﻭﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻤﺴﺄﻟﺔ.
) (٢ﺍﻷﻡ ،٤٣ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٩ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٢٢ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٧٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٧ :٤ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٦ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٤٦٦ :٧ﻭ .٤٦٧
)(١٧٠
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﺟﻌﻞ ﺍﻟﺴﻢ ﻓﻲ ﻃﻌﺎﻡ ﻏﻴﺮﻩ ،ﻭﺟﻌﻠﻪ ﻓﻲ ﺑﻴﺖ ﻣﺎﻟﻜﻪ ،ﻓﺪﺧﻞ
ﺍﻟﻤﺎﻟﻚ ﺑﻴﺘﻪ ﻓﻮﺟﺪ ﻃﻌﺎﻣﻪ ﻓﺄﻛﻠﻪ ،ﻓﻌﻠﻰ ﺍﻟﺠﺎﻋﻞ ﺍﻟﻘﻮﺩ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(١
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﻛﻤﺎ ﻟﻮ ﺟﻌﻠﻪ ﻓﻲ ﻃﻌﺎﻡ ﻧﻔﺴﻪ ﻭﻗﺪﻡ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻋﻠﻰ
ﺍﻟﻘﻮﻟﻴﻦ :ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٣٣ﺇﺫﺍ ﻗﺘﻞ ﻣﺮﺗﺪ ﻧﺼﺮﺍﻧﻴﺎ ﻟﻪ ﺫﻣﺔ ﺑﺒﺬﻝ ﺟﺰﻳﺔ ﺃﻭ ﻋﻬﺪ ،ﻓﺈﻥ ﺭﺟﻊ ﺇﻟﻰ
ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳﻘﺎﺩ ﺑﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﺮﺟﻊ ﻓﺈﻧﻪ ﻳﻘﺎﺩ ﺑﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻤﺰﻧﻲ ).(٣
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ ﺣﺎﻣﺪ .ﻭﺳﻮﺍﺀ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺃﻭ
ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺘﻞ ﺇﺫﺍ ﺭﺟﻊ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ
ﺑﻜﺎﻓﺮ ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٣٩٠ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٤٧٨ :ﻭ ،٤٧٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٤
،٧
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٢٩ :٩
) (٢ﺍﻧﻈﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ.
) (٣ﺍﻷﻡ ،٣٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٤٥٢ :٧ﻭ ،٤٥٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٩ :١٨
ﻭﺍﻟﻮﺟﻴﺰ
.١٢٥ :٢
) (٤ﺍﻷﻡ ،٣٩ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥٩ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٣ :٧ﻭﺍﻟﻮﺟﻴﺰ .١٢٥ :٢
) (٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٦ :٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٣١ :٣ﺣﺪﻳﺚ ،١٥٥ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٧ :٢
ﺣﺪﻳﺚ ،٢٦٥٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٧٩ :١ﻭ ،١٧٨ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٩ :٨ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٧٣ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢٦٠ :١٢
)(١٧١
ﻭﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻳﻘﺘﻞ ﺇﺫﺍ ﻟﻢ ﻳﺮﺟﻊ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " )(١
ﻭﻗﻮﻟﻪ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ " ) .(٢ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (٣ﻭﻫﺬﺍ ﻗﺘﻞ
ﻣﻈﻠﻮﻣﺎ.
ﻣﺴﺄﻟﺔ :٣٤ﺇﺫﺍ ﻗﺘﻞ ﻧﺼﺮﺍﻧﻲ ﻣﺮﺗﺪﺍ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ .ﻭﻟﻴﺲ ﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ
ﻧﺺ ،ﻭﻷﺻﺤﺎﺑﻪ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ:
ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻻ ﻗﻮﺩ ﻟﻪ ﻭﻻ ﺩﻳﺔ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻓﺈﻥ ﻋﻔﻰ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﺑﻦ ﺳﻠﻤﺔ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻓﺈﻥ ﻋﻔﻰ ﻓﻼ ﺩﻳﺔ ﻟﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٥ﻭ " ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ " ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٣٥ﺇﺫﺍ ﺯﻧﻰ ﻭﻫﻮ ﻣﺤﺼﻦ ،ﻓﻘﺪ ﻭﺟﺐ ﻗﺘﻠﻪ ،ﻭﺻﺎﺭ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ،ﻭﻋﻠﻰ
ﺍﻹﻣﺎﻡ ﻗﺘﻠﻪ .ﻓﺈﻥ ﻗﺘﻠﻪ ﺭﺟﻞ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﻗﻮﺩ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻭﻟﻴﺲ ﺑﻤﺬﻫﺐ ).(٧
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٢ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٣ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٥٩ :١٧ﻭ ،٣٦٠ﻭﺍﻟﻮﺟﻴﺰ .١٢٥ :٢
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٦ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٧ﺍﻷﻡ ،٣٠ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٢٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
،٣٦٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٤ :٧ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٧ :ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ
ﺍﻟﻄﺎﻟﺒﻴﻦ ،١١٧ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٨ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٢ :٦
)(١٧٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ .ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ،ﻭﻋﻤﺮ ،ﻭﻟﻢ ﻳﺨﺎﻟﻔﻬﻤﺎ ﺃﺣﺪ ).(١
ﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻳﻘﺎﻝ ﻟﻪ ﺭﺯﻳﻦ ﺑﻦ
ﺧﻴﺒﺮﻱ ) (٢ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼ ﻓﻘﺘﻠﻪ ﺃﻭ ﻗﺘﻠﻬﺎ ،ﻓﺄﺷﻜﻞ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ
ﺳﻔﻴﺎﻥ ﺍﻟﻘﻀﺎﺀ ﻓﻴﻪ ،ﻓﻜﺘﺐ ﻣﻌﺎﻭﻳﺔ ﺇﻟﻰ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻳﺴﺄﻝ ﻟﻪ ﻋﻦ ﺫﻟﻚ
ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ،ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺸﺊ ﻣﺎ
ﻫﻮ ﺑﺄﺭﺿﻨﺎ ،ﻋﺰﻣﺖ ﻋﻠﻴﻚ ﻟﺘﺨﺒﺮﻧﻲ ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ :ﻛﺘﺐ ﺇﻟﻲ ﻓﻲ
ﺫﻟﻚ ﻣﻌﺎﻭﻳﺔ ،ﻓﻘﺎﻝ ﻋﻠﻲ :ﺃﻧﺎ ﺃﺑﻮ ﺍﻟﺤﺴﻦ -ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﺃﻧﺎ ﺍﻟﻘﺮﻡ ) - (٣ﺇﻥ ﻟﻢ ﻳﺄﺕ
ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﻠﻴﻌﻂ ﺑﺮﻣﺘﻪ ).(٤
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ :ﺃﻥ ﺭﺟﻼ ﻗﺘﻞ ﺇﻧﺴﺎﻧﺎ ﻭﺟﺪﻩ ﻣﻊ ﺍﻣﺮﺃﺓ ﺃﺧﻴﻪ ،ﻓﺄﻫﺪﺭ ﻋﻤﺮ
ﺩﻣﻪ ).(٥
ﻣﺴﺄﻟﺔ :٣٦ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻣﻦ ﺃﻣﺴﻚ ﺇﻧﺴﺎﻧﺎ ﺣﺘﻰ ﺟﺎﺀ ﺁﺧﺮ ﻓﻘﺘﻠﻪ ،ﺃﻥ
ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﻟﻘﻮﺩ ،ﻭﻋﻠﻰ ﺍﻟﻤﻤﺴﻚ ﺃﻥ ﻳﺤﺒﺲ ﺃﺑﺪﺍ ﺣﺘﻰ ﻳﻤﻮﺕ .ﻭﺑﻪ ﻗﺎﻝ
ﺭﺑﻴﻌﺔ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﺃﻣﺴﻜﻪ ﻣﺘﻼﻋﺒﺎ ﻣﺎﺯﺣﺎ ﻓﻼ ﺷﺊ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ
ﺃﻣﺴﻜﻪ ﻋﻠﻴﻪ ﻟﻠﻘﺘﻞ ﺃﻭ ﻟﻴﻀﺮﺑﻪ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﻘﺘﻠﻪ ﻓﻘﺪ ﻋﺼﻰ ﻭﺃﺛﻢ ،ﻭﻋﻠﻴﻪ
ﺍﻟﺘﻌﺰﻳﺮ ).(٧
--------------------
) (١ﺍﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺤﺪﻳﺜﻴﻦ ﺍﻟﺘﺎﻟﻴﻴﻦ.
) (٢ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﺟﻤﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٣ﺍﻟﻘﺮﻡ :ﺃﻱ ﺍﻟﻘﺪﻡ.
) (٤ﺍﻟﻤﻮﻃﺄ ٧٣٧ :٢ﺣﺪﻳﺚ ،١٨ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ٤٣٣ :٩ﺣﺪﻳﺚ ،١٧٩١٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
،٢٣١ﻭﺍﻟﻐﺎﺭﺍﺕ ﻟﻠﺜﻘﻔﻲ ،١١٢ :ﻭﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ .٤٩ :٤
) (٥ﺍﻟﻤﺠﻤﻮﻉ .٣٦١ :١٨
) (٦ﺍﻟﻤﺠﻤﻮﻉ .٣٨٤ :١٨
) (٧ﺍﻷﻡ ،٣٣١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٣ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٩ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٨ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﻓﺘﺢ ﺍﻟﻌﻴﻦ ،١٢٦ :ﻭﺍﻟﺤﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٥ :٧ﻭﺍﻟﻤﺤﻠﻰ :١٠
.٥١٢
)(١٧٣
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ :ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻥ ﻣﺘﻼﻋﺒﺎ ﻻ ﺷﺊ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻘﺘﻞ ﻓﻌﻠﻴﻬﻤﺎ ﺍﻟﻘﻮﺩ
ﻣﻌﺎ ،ﻛﻤﺎ ﻟﻮ ﺍﺷﺘﺮﻛﺎ ﻓﻲ ﻗﺘﻠﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻷﻧﻬﻢ ﻣﺎ ﺭﻭﻭﺍ ﺧﻼﻓﺎ ﻟﻤﺎ ﺑﻴﻨﺎﻩ .ﻭﺭﻭﻱ
ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻘﺘﻞ ﺍﻟﻘﺎﺗﻞ ﻭﻳﺼﺒﺮ ﺍﻟﺼﺎﺑﺮ ).(٤
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻣﻌﻨﺎﻩ :ﻳﺤﺒﺲ ﺍﻟﺤﺎﺑﺲ ،ﻓﺈﻥ ﺍﻟﻤﺼﺒﻮﺭ ﺍﻟﻤﺤﺒﻮﺱ ).(٥
ﻣﺴﺄﻟﺔ :٣٧ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﻢ ﺭﺩﺀ ) (٦ﻳﻨﻈﺮ ﻟﻬﻢ ،ﻓﺈﻧﻪ ﻳﺴﻤﻞ ﻋﻴﻨﻪ ،ﻭﻻ ﻳﺠﺐ
ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﺩﺀ ﺍﻟﻘﺘﻞ ﺩﻭﻥ ﺍﻟﻤﻤﺴﻚ ).(٧
--------------------
) (١ﺍﻟﻤﺤﻠﻰ ،٥١٢ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٥١ :٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤٠ :٣ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٧٧ﻭﺍﻷﻡ
،٣٣٠ :٧ﻭ ،٣٣٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٣ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ ٢٨٧ :٧ﺣﺪﻳﺚ ٢ - ١ﻭ .٤
) (٢ﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ،٣٨٥ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٧ :٣ﻭﺍﻷﻡ ،٣٣٠ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٦٦ :٧ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،١٠٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٨٣ :١٨ﻭ ،٣٨٤ﻭﺍﻟﻤﺤﻠﻰ ،٥١٢ :١٠
ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .١١٥ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٧ :٧ﺣﺪﻳﺚ ٢ - ١ﻭ ،٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٦ :٤ﺣﺪﻳﺚ ٢٧٧ - ٢٧٥ﻭﺹ ٨٨
ﺣﺪﻳﺚ ،٢٨٢ - ٢٨١ﻭﺍﻟﺘﻬﺬﻳﺐ ٨٦٠ :١٠ﻭ .٨٦٣ - ٨٦٢
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤٠ :٣ﺣﺪﻳﺚ ١٧٥ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ٤٢٧ :٩ﺣﺪﻳﺚ ،١٧٨٩٢ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ٥٠ :٨ﻭ ٥١ﻭﻓﻴﻪ " ﻳﺤﺒﺲ ﺍﻟﻤﻤﺴﻚ ".
) (٥ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ .٤٣٨ :٤
) (٦ﺍﻟﺮﺩﺀ :ﺍﻟﻌﻮﻥ ﻭﺍﻟﻨﺎﺻﺮ ،ﺍﻟﻨﻬﺎﻳﺔ ٢١٣ :٢ﻣﺎﺩﺓ )ﺭﺩﺃ(.
) (٧ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(١٧٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻤﺴﻚ ﺩﻭﻥ ﺍﻟﺮﺩﺀ ) .(١ﻋﻠﻰ ﻣﺎ ﺣﻜﻴﻨﺎﻩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺠﺐ ﺍﻟﻘﻮﺩ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﺒﺎﺷﺮ ،ﺩﻭﻥ ﺍﻟﻤﻤﺴﻚ ﻭﺍﻟﺮﺩﺀ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٣٨ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻋﻴﻦ ﻏﻴﺮﻩ ﻓﻨﺨﺴﻬﺎ ) (٣ﻭﻗﻠﻊ ﺣﺪﻗﺘﻪ ،ﻛﺎﻥ ﻟﻠﻤﺠﻨﻲ
ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ ،ﻟﻜﻨﻪ ﻻ ﻳﺘﻮﻟﻰ ﺑﻨﻔﺴﻪ ،ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﻛﻴﻒ ﻳﺴﺘﻮﻓﻲ ،ﻓﺮﺑﻤﺎ
ﻓﻌﻞ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺠﺐ ﺑﻼ ﺧﻼﻑ .ﻭﻟﻪ ﺃﻥ ﻳﻮﻛﻞ.
ﻓﺈﺫﺍ ﻭﻛﻞ ،ﻛﺎﻥ ﻟﻠﻮﻛﻴﻞ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ ﺑﺄﻱ ﺷﺊ ﻳﻤﻜﻦ ﺫﻟﻚ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺫﻟﻚ ﺑﺈﺻﺒﻌﻪ ﺃﻭ ﺣﺪﻳﺪﺓ .ﻭﺇﻥ ﺃﺫﻫﺐ ﺿﻮﺀﻫﺎ ﻭﻟﻢ ﻳﺠﻦ ﻋﻠﻰ ﺍﻟﻌﻴﻦ ﺷﻴﺌﺎ ،ﻓﺈﻧﻪ ﻳﺒﻞ
ﻗﻄﻦ ﻭﻳﺘﺮﻙ ﻋﻠﻰ ﺍﻷﺷﻔﺎﺭ ،ﻭﻳﻘﺮﺏ ﻣﺮﺁﺓ ﻣﺤﻤﻴﺔ ﺑﺎﻟﻨﺎﺭ ﺇﻟﻰ ﻋﻴﻨﻪ ،ﻓﺈﻥ ﺍﻟﻨﺎﻇﺮ
ﻳﺬﻭﺏ ﻭﺗﺒﻘﻰ ﺍﻟﻌﻴﻦ ﺻﺤﻴﺤﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ :ﻓﻲ ﺍﻟﻮﻛﻴﻞ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻘﺘﺺ ﺑﺈﺻﺒﻌﻪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺘﺺ ﺇﻻ ﺑﺤﺪﻳﺪﺓ.
ﻭﺃﻣﺎ ﺇﺫﺍ ﺫﻫﺐ ﺿﻮﺅﻫﺎ ،ﻓﻠﻪ ﺃﻥ ﻳﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺑﻪ ،ﻓﺈﻥ ﺃﺫﻫﺐ ﻭﺇﻻ
ﻓﺈﻥ ﺃﻣﻜﻦ ﺇﺫﻫﺎﺏ ﺍﻟﻀﻮﺀ ﺑﺪﻭﺍﺀ ﺍﺳﺘﻌﻤﻞ ،ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻦ ﻗﺮﺏ ﺇﻟﻴﻬﺎ ﺣﺪﻳﺪﺓ ﻣﺤﻤﻴﺔ
ﺣﺘﻰ ﺗﺬﻫﺐ ﺑﻀﻮﺋﻪ ،ﻓﺈﻥ ﻟﻢ ﻳﺬﻫﺐ ﻭﺧﻴﻒ ﺃﻥ ﺗﺬﻫﺐ ﺍﻟﺤﺪﻗﺔ ،ﺗﺮﻙ ﻭﺃﺧﺬﺕ
ﺍﻟﺪﻳﺔ ﺩﻳﺔ ﺍﻟﻌﻴﻦ ،ﻟﺌﻼ ﻳﺄﺧﺬ ﺃﻛﺜﺮ ﻣﻦ ﺣﻘﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
--------------------
) (١ﺑﻠﻐﺔ ﺍﻟﻤﺴﺎﻟﻚ ،٣٨٥ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻤﻄﺒﻮﻉ ﺑﻬﺎﻣﺶ ﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ،٣٨٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
.٤٦٦
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٣٨٣ :١٨
) (٣ﺍﻟﻨﺨﺲ :ﺍﻟﺪﻓﻊ ﻭﺍﻟﺤﺮﻛﺔ ،ﺃﻱ ﻳﺼﺐ ﺑﻌﻀﻬﺎ ﻓﻲ ﺑﻌﺾ .ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ .٣٣ - ٣٢ :٥
) (٤ﺍﻷﻡ ،٥٢ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٦٣ :١٨ﻭ .٤٦٥
) (٥ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﺻﺮﻳﺢ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ،ﺑﻞ ﻳﺸﻤﻠﻬﺎ ﻋﻤﻮﻡ ﺃﺧﺒﺎﺭ ﺍﻟﺠﻨﺎﻳﺎﺕ.
)(١٧٥
ﻣﺴﺄﻟﺔ :٣٩ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻋﻤﺪ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺧﻄﺄﻫﻤﺎ ﺳﻮﺍﺀ ،ﻓﻌﻠﻰ
ﻫﺬﺍ ﻳﺴﻘﻂ ﺍﻟﻘﻮﺩ ﻋﻨﻬﻤﺎ ) .(١ﻭﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻣﺨﻔﻔﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻵﺧﺮ :ﺃﻥ ﺍﻟﺪﻳﺔ ﻓﻲ ﻗﺘﻠﻬﻤﺎ ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﻣﻌﺠﻠﺔ ﺣﺎﻟﺔ ﻓﻲ ﻣﺎﻟﻬﻤﺎ ).(٢
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻤﺠﻨﻮﻥ ،ﺇﺫﺍ ﺳﺮﻕ ﺷﻴﺌﺎ ﻓﻬﻮ ﻛﺎﻟﺴﻜﺮﺍﻥ ،ﻭﺍﻟﺴﻜﺮﺍﻥ
ﻛﺎﻟﺼﺎﺣﻲ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ
ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺑﻪ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻧﻪ ﻗﺎﻝ :ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ ).(٥
ﺃﺣﺪﻫﻤﺎ ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺒﻠﻎ.
ﻣﺴﺄﻟﺔ :٤٠ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ﻓﻘﻂ ،ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺍﻟﻮﻟﻲ ﺍﻟﻘﺼﺎﺹ
ﻓﻌﻞ ،ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﺍﻟﻌﻔﻮ ﻓﻌﻞ ﻭﺳﻘﻂ ﺣﻘﻪ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ،ﻭﻻ ﻳﺜﺒﺖ ﻟﻪ ﺍﻟﺪﻳﺔ ﻋﻠﻰ
ﺍﻟﻘﺎﺗﻞ ﺇﻻ ﺑﺮﺿﺎﻩ ،ﻭﺇﻧﻤﺎ ﻳﺜﺒﺖ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﻣﺎﻝ ،ﻗﻠﻴﻼ
ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ -ﻓﺄﻣﺎ ﺛﺒﻮﺕ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻪ ﺑﻐﻴﺮ ﺭﺿﺎﻩ ﻓﻼ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
--------------------
) (١ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ ،٧٢ :ﺍﻟﺘﻬﺬﻳﺐ ٢٣٣ :١٠ﺣﺪﻳﺚ .٩٢٠
) (٢ﺍﻷﻡ ،٥ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥ :٤ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٣٤٥ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٥٣ :١٨ﻭ ٣٦٧ﻭ ،٣٧٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٦٧ :٩
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٤ :٧
) (٣ﺍﻷﻡ ،٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢٣٩ :
) (٤ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ ،٧٢ :ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦١ :٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣٣ :١٠ﺣﺪﻳﺚ .٩٢٠
) (٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٤ :٨ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،٣٢ :٤ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٠ :٤ﺣﺪﻳﺚ ،٤٤٠٢
ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٠٠ :٦ﻭ ،١٠١ﻭﺍﻟﺨﺼﺎﻝ ٩٣ :ﺣﺪﻳﺚ ،٤٠ﺍﻟﻤﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ،٥٩ :٢
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .١٨٣ :١
)(١٧٦
ﻭﻣﺎﻟﻚ ).(١
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﻣﻮﺟﺐ ﺍﻟﻘﺘﻞ ﺃﺻﻼﻥ :ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﺪﻳﺔ -ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ
ﺣﺎﻣﺪ .(٢) -
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻣﻮﺟﺒﻪ ﺍﻟﻘﻮﺩ ﻓﻘﻂ ،ﻭﺍﻟﻮﻟﻲ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻪ ﺃﻭ ﻳﻌﻔﻮ ،ﻓﺈﻥ
ﻗﺘﻞ ﻓﻼ ﻛﻼﻡ .ﻭﺇﻥ ﻋﻔﻰ ﻋﻠﻰ ﻣﺎﻝ ﺳﻘﻂ ﺍﻟﻘﻮﺩ ،ﻭﻳﺜﺒﺖ ﺍﻟﺪﻳﺔ ﺑﺪﻻ ﻋﻦ ﺍﻟﻘﻮﺩ،
ﻓﺘﻜﻮﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺑﺪﻻ ﻋﻦ ﺑﺪﻝ.
ﻭﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻣﻌﺎ ﻳﺜﺒﺖ ﺍﻟﺪﻳﺔ ﺑﺎﻟﻌﻔﻮ ،ﺳﻮﺍﺀ ﺭﺿﻲ ﺍﻟﺠﺎﻧﻲ ﺑﺬﻟﻚ ﺃﻭ
ﺳﺨﻂ ) .(٣ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ :ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻄﺎﺀ.
ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٤
--------------------
) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٩ :١ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤١ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٠ :٢٦ﻭﺍﻟﻨﺘﻒ :٢
٦٥٩ﻭ ،٦٦٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٩٨ :٦ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٤٢٦ :٦ﻭ ،٤٢٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٣٩٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٢٥٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١١٣ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨١ :٣ﻭﺍﻟﻤﺤﻠﻰ
،٣٦٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٧٢ :١٨ﻭ .٤٧٥
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧٤ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٣ :ﻭﺍﻟﻮﺟﻴﺰ ١٣٧ :٢ﻭ ،١٣٨
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٩٨ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤١ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٣ :٢٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،٩٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٧ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٠ :٢٦ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢٠٩ :١٢
) (٣ﺍﻟﻮﺟﻴﺰ ١٣٧ :٢ﻭ ،١٣٨ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٧ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٩٨ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٧٣ :١٨ﻭ .٤٧٤
) (٤ﺍﻟﻤﺤﻠﻰ ،٣٦١ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٠ :٢٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٤ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٤٣ :٢٤ﻭﻓﺘﺢ
ﺍﻟﺒﺎﺭﻱ ،٢٠٩ :١٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٧ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :٢
،٢٥٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٧٣ :١٨ﻭ ،٤٧٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٩٨ :٤ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ:
،١٢٧ﻭﺍﻟﻮﺟﻴﺰ ١٣٧ :٢ﻭ ،١٣٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٩ :١ﻭﺍﻟﻨﺘﻒ ،٦٥٩ :٢ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤١٥ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤١ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
.١٤٢
)(١٧٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(١ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ
ﺑﺎﻟﻨﻔﺲ " ).(٢
ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ " :ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻘﺘﻠﻰ ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ " ) (٣ﻓﻤﻦ
ﺟﻌﻞ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﺗﺮﻙ ﺍﻵﻳﺔ.
ﻣﺴﺄﻟﺔ :٤١ﺍﻟﺪﻳﺔ ﻳﺮﺛﻬﺎ ﺍﻷﻭﻻﺩ ،ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﺎ ،ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ
ﺍﻷﻧﺜﻴﻴﻦ ،ﻭﻛﺬﻟﻚ ﺍﻟﻮﺍﻟﺪﺍﻥ .ﻭﻻ ﻳﺮﺙ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻣﻨﻬﺎ
ﺷﻴﺌﺎ ،ﻭﻻ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ .ﻭﺇﻧﻤﺎ ﻳﺮﺛﻬﺎ ﺑﻌﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﺍﻹﺧﻮﺓ
ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ ،ﺃﻭ ﺍﻷﺏ ﺃﻭ ﺍﻟﻌﻤﻮﻣﺔ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻮﻟﻰ
ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻟﻪ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻮﻟﻰ ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻺﻣﺎﻡ .ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ
ﻳﺮﺛﺎﻥ ﻣﻦ ﺍﻟﺪﻳﺔ ،ﻭﻛﻞ ﻣﻦ ﻳﺮﺙ ﺍﻟﺪﻳﺔ ﻳﺮﺙ ﺍﻟﻘﺼﺎﺹ ﺇﻻ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ،ﻓﺈﻧﻪ
ﻟﻴﺲ ﻟﻬﻤﺎ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﺪﻳﺔ ﻳﺮﺛﻬﺎ ﺟﻤﻴﻊ ﻭﺭﺛﺘﻪ ،ﻭﻛﻞ ﻣﻦ ﻭﺭﺙ ﺗﺮﻛﺘﻪ ﻣﻦ ﺍﻟﻤﺎﻝ
ﻳﺮﺙ ﺍﻟﺪﻳﺔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻨﺴﺐ ﺃﻭ ﺳﺒﺐ ﻫﻮ ﺍﻟﺰﻭﺟﻴﺔ،
ﺃﻭ ﻭﻻﺀ ﻭﺍﻟﻌﻘﻞ ﻣﻮﺭﻭﺙ ﻛﺎﻟﻤﺎﻝ ،ﻓﻜﻞ ﻣﻦ ﻳﺮﺙ ﺍﻟﺪﻳﺔ ﻳﺮﺙ ﺍﻟﻘﺼﺎﺹ ،ﻭﻛﻞ ﻣﻦ
ﻳﺮﺙ ﺍﻟﻘﺼﺎﺹ ﻳﺮﺙ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﺮﺛﻪ ﺍﻟﻌﺼﺒﺎﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ،ﻓﺈﻥ ﻋﻔﻮﺍ ﻋﻠﻰ ﻣﺎﻝ
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) (١ﺍﻟﻜﺎﻓﻲ ٢٨٢ :٧ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٠ :١٠ﺣﺪﻳﺚ ،٦٤١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٦٠ :٤ﺣﺪﻳﺚ
.٩٧٩
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٣ﺍﻟﺒﻘﺮﺓ .١٧٨
) (٤ﺍﻷﻡ ١٢ :٦ﻭ ٨٨ﻭ ،٨٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٤٨٥ ::٧ﻭ ،٤٨٦ﻭﺍﻟﻤﺠﻤﻮﻉ :١٨
٤٣٧ﻭ ،٤٤٠ﻭﺍﻟﻤﺒﺴﻮﻁ ١٦٤ :٢٦ﻭ ،١٥٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٦ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٦ :٨
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٤ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٧ :٦
)(١٧٨
ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻤﻦ ﻳﺮﺙ ﺍﻟﺪﻳﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ).(١
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ :ﻳﺮﺛﻪ ﺫﻭﻭ ﺍﻷﻧﺴﺎﺏ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﻻ ﻳﺮﺛﻪ ﺫﻭ
ﺳﺒﺐ ﻭﻫﻮ ﺍﻟﺰﻭﺟﻴﺔ .ﻗﺎﻝ :ﻷﻥ ﺍﻟﺰﻭﺟﻴﺔ ﺗﺰﻭﻝ ﺑﺎﻟﻮﻓﺎﺓ ،ﻭﻫﺬﺍ ﻳﻮﺭﺙ ﻟﻠﺘﺸﻔﻲ ،ﻭﻻ
ﺗﺸﻔﻲ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺰﻭﺟﻴﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺟﻤﺎﻋﺔ ﻻ ﻳﻮﻟﻰ ﻋﻠﻰ ﻣﺜﻠﻬﻢ ﺟﺎﺯ ﻟﻮﺍﺣﺪ
ﻣﻨﻬﻢ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻘﺼﺎﺹ ،ﻭﺇﻥ ﻟﻢ ﻳﺤﻀﺮ ﺷﺮﻛﺎﺅﻩ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﺒﻠﺪ ﺃﻭ ﻛﺎﻧﻮﺍ
ﻏﺎﺋﺒﻴﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻀﻤﻦ ﻟﻤﻦ ﻟﻢ ﻳﺤﻀﺮ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﺣﺘﻰ ﻳﺴﺘﺄﺫﻧﻪ ﺇﻥ ﻛﺎﻥ ﺣﺎﺿﺮﺍ ،ﺃﻭ ﻳﻘﺪﻡ
ﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ
ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (٤ﻭﻫﺬﺍ ﻭﻟﻲ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ.
ﻣﺴﺄﻟﺔ :٤٣ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺾ ﺍﻷﻭﻟﻴﺎﺀ ﺭﺷﻴﺪﺍ ﻻ ﻳﻮﻟﻰ ﻋﻠﻴﻪ ،ﻭﺑﻌﻀﻬﻢ ﻳﻮﻟﻰ
ﻋﻠﻴﻪ ﻟﺼﻐﺮ ﺃﻭ ﺟﻨﻮﻥ ،ﻛﺎﻥ ﻟﻠﻜﺒﻴﺮ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺣﻖ ﻧﻔﺴﻪ ﺩﻭﻥ ﺣﻖ
ﺍﻟﻤﻮﻟﻰ ﻋﻠﻴﻪ ،ﺑﺸﺮﻁ ﺃﻥ ﻳﻀﻤﻦ ﻟﻪ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺪﻳﺔ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﻭﺍﺣﺪﺍ ﻣﻮﻟﻰ
ﻋﻠﻴﻪ ﻟﺠﻨﻮﻥ ﻭﻟﻪ ﺃﺏ ﺃﻭ ﺟﺪ ،ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﻟﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ،ﺳﻮﺍﺀ ﻛﺎﻥ
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) (١ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٥ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢٥ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٠ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٦ :٧
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٥ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١١٤ :٦
) (٣ﺍﻷﻡ ،١٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٨ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ،١٢٨ :
ﻭﺍﻟﻤﺤﻠﻰ ،٤٨٣ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٩٣ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
،٢٦٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٥ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٠٩ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٢ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ
،٧ :٦ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ .٦٦٥ :٢
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
)(١٧٩
ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻄﺮﻑ ﺃﻭ ﻓﻲ ﺍﻟﻨﻔﺲ ،ﺃﻭ ﻳﻤﻮﺕ ﻓﻴﻘﻮﻡ ﻭﺍﺭﺛﻪ ﻣﻘﺎﻣﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﺑﻌﻀﻬﻢ ﻣﻮﻟﻰ ﻋﻠﻴﻪ ،ﻟﻢ ﻳﻜﻦ ﻟﻠﻜﺒﻴﺮ ﺍﻟﻌﺎﻗﻞ
ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺣﻘﻪ ﻭﻻ ﺣﻖ ﺍﻟﺼﻐﻴﺮ ،ﺑﻞ ﻳﺼﺒﺮ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﻄﻔﻞ ،ﻭﻳﻔﻴﻖ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ
ﻳﻤﻮﺕ ،ﻓﻴﻘﻮﻡ ﻭﺍﺭﺛﻪ ﻣﻘﺎﻣﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺭﺙ ﻭﺍﺣﺪﺍ ﻣﻮﻟﻰ ﻋﻠﻴﻪ ،ﻟﻢ ﻳﻜﻦ ﻷﺑﻴﻪ ﻭﻻ ﻟﺠﺪﻩ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﻟﻪ،
ﺑﻞ ﻳﺼﺒﺮ ﺣﺘﻰ ﻳﺒﻠﻎ ﻣﺜﻞ -ﻣﺎ ﻗﻠﻨﺎﻩ -ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻄﺮﻑ ﺃﻭ ﻓﻲ
ﺍﻟﻨﻔﺲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻛﺒﺎﺭﺍ ﻭﺑﻌﻀﻬﻢ ﺻﻐﺎﺭﺍ ،ﻓﻠﻠﻜﺒﻴﺮ ﺃﻥ
ﻳﺴﺘﻮﻓﻲ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺣﻘﻪ ﻭﻓﻲ ﺣﻖ ﺍﻟﺼﻐﻴﺮ .ﺣﺘﻰ ﻗﺎﻝ :ﺇﻥ ﻗﺘﻞ ﺍﻟﺰﻭﺝ ﻭﻟﻪ
ﺃﻃﻔﺎﻝ ،ﻛﺎﻥ ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﺗﺴﺘﻮﻓﻲ ﺣﻘﻬﺎ ﻭﺣﻖ ﺍﻷﻃﻔﺎﻝ ،ﻭﺇﻥ ﻗﺘﻠﺖ ﻭﻟﻬﺎ ﺃﻃﻔﺎﻝ
ﻛﺎﻥ ﻟﺰﻭﺟﻬﺎ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺣﻘﻪ ﻭﺣﻖ ﺍﻷﻃﻔﺎﻝ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻗﻠﺖ ﻷﺑﻲ ﺣﻨﻴﻔﺔ :ﻛﻴﻒ ﻳﺴﺘﻮﻓﻴﻪ ﺑﻌﻀﻬﻢ ﻭﻫﻮ ﺑﻴﻨﻬﻢ؟
ﻓﻘﺎﻝ :ﻷﻥ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺘﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ﺑﻦ ﻣﻠﺠﻢ ﻭﻫﻮ ﺑﻌﻀﻬﻢ،
ﻭﺍﻟﺤﻖ ﻟﺠﻤﺎﻋﺘﻬﻢ.
ﻓﻘﻠﺖ ﻟﻪ :ﺫﻟﻚ ﻷﻥ ﻟﻪ ﺍﻟﻮﻻﻳﺔ ﺑﺎﻹﻣﺎﻣﺔ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺭﺙ ﻭﺍﺣﺪﺍ ﻃﻔﻼ،
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) (١ﺍﻷﻡ ١٠ :٦ﻭ ،١٣ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٩٠ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٣ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٤٠ :٤ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٨ :٧ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺍﻟﻤﺤﻠﻰ ،٤٨٣ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٠ - ٤٥٩ :٩
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٥ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٣٩٣ :٩ﻭ ،٣٩٤ﻭﺍﻟﻨﺘﻒ :٢
،٦٦٥ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٤ :٧ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .١٢٨ :٤
) (٢ﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٥ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٥ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٤ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٠٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٨ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٣٩ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٣٩٤ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٨ﻭﺍﻟﻮﺟﻴﺰ
،١٣٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٩ :٧ﻭﺍﻟﻤﺤﻠﻰ .٤٨٢ :١٠
)(١٨٠
ﻛﺎﻥ ﻟﻮﺍﻟﺪﻩ ﺃﻥ ﻳﺴﺘﻮﻓﻴﻪ ﻟﻪ ،ﻃﺮﻓﺎ ﻛﺎﻥ ﺃﻭ ﻧﻔﺴﺎ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺍﻟﻮﺻﻲ ﻛﺎﻥ ﻟﻪ
ﺫﻟﻚ ﻓﻲ ﺍﻟﻄﺮﻑ ،ﻭﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻟﻪ ﺫﻟﻚ ﻓﻲ ﺍﻟﻨﻔﺲ ،ﻟﻜﻨﺎ ﻣﻨﻌﻨﺎﻩ ﺍﺳﺘﺤﺴﺎﻧﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻧﺎ " ) (٣ﻭﺍﻟﻜﺒﻴﺮ ﻭﻟﻲ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ،ﻭﺇﻧﻤﺎ ﻗﻠﻨﺎ :ﺃﻧﻪ ﻳﻀﻤﻦ،
ﻷﻥ ﺣﻖ ﺍﻟﻐﻴﺮ ﻳﺘﻌﻠﻖ ﺑﻪ ،ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻄﻞ ﺣﻖ ﺍﻟﻐﻴﺮ.
ﻣﺴﺄﻟﺔ :٤٤ﺇﺫﺍ ﻭﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻻﺑﻨﻴﻦ ،ﻓﻌﻔﺎ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻟﻘﺼﺎﺹ،
ﺳﻘﻂ ﺣﻘﻪ ﻭﻟﻢ ﻳﺴﻘﻂ ﺣﻖ ﺃﺧﻴﻪ ﺇﺫﺍ ﺭﺩ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻌﻔﻮ ﻋﻨﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺴﻘﻂ ﺣﻘﻬﻤﺎ ،ﻷﻥ ﺍﻟﻘﺼﺎﺹ ﻻ ﻳﺘﺒﻌﺾ ،ﻭﻛﺎﻥ ﻷﺧﻴﻪ
ﻧﺼﻒ ﺍﻟﺪﻳﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻧﺎ " ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٤٥ﻳﺠﻮﺯ ﺍﻟﺘﻮﻛﻴﻞ ﻓﻲ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ ﺑﻼ ﺧﻼﻑ ،ﻭﻳﺠﻮﺯ ﻟﻠﻮﻛﻴﻞ
ﺍﺳﺘﻴﻔﺎﺅﻩ ﺑﻤﺸﻬﺪ ﻣﻨﻪ ﺑﻼ ﺧﻼﻑ .ﻓﺄﻣﺎ ﻓﻲ ﺣﺎﻝ ﻏﻴﺒﺘﻪ ،ﻓﺎﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ﺃﻧﻪ
ﻳﺠﻮﺯ ﺃﻳﻀﺎ.
ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺙ ﻃﺮﻕ:
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) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٤٢ :٧ﻭ ،٢٤٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٠٨ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٨٣ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٤٨٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٠ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٣ :١٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٩٤ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٥٧ :٧ﺣﺪﻳﺚ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٠٥ :٤ﺣﺪﻳﺚ ،٣٥٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٦ :١٠
ﺣﺪﻳﺚ ،٦٨٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٦٤ :٤ﺣﺪﻳﺚ .٩٩٥
) (٣ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٤ﺍﻷﻡ ،١٣ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٧٦ :١٨
) (٥ﺍﻟﻜﺎﻓﻲ ٣٥٦ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ١٠٥ :٤ﺣﺪﻳﺚ ،٣٥٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٧ :١٠ﺣﺪﻳﺚ ،٦٩٤
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٦٣ :٤ﺣﺪﻳﺚ .٩٩٠
) (٦ﺍﻹﺳﺮﺍﺀ.٣٣ :
)(١٨١
ﺃﺣﺪﻫﺎ :ﻳﺠﻮﺯ ﻗﻮﻻ ﻭﺍﺣﺪﺍ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ -ﻋﻠﻰ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺎﺕ ).(١
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻻ ﻳﺠﻮﺯ ﻗﻮﻻ ﻭﺍﺣﺪﺍ -ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﻮﻛﺎﻟﺔ .(٢) -
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﻮﺯ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ .-
ﻭﺍﻵﺧﺮ :ﻻ ﻳﺠﻮﺯ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤٦ﻳﺠﻮﺯ ﺍﻟﺘﻮﻛﻴﻞ ﺑﺎﺳﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ ﺑﻐﻴﺒﺔ ﻣﻨﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻋﻘﺪ ﺍﻟﻮﻛﺎﻟﺔ ﺑﺎﻃﻞ ،ﺇﺫﺍ ﻗﺎﻝ ﻻ ﻳﺴﺘﻮﻓﻴﻪ ﺇﻻ ﺑﻤﺸﻬﺪ ﻣﻨﻪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺻﺤﻴﺢ ،ﺇﺫﺍ ﻗﺎﻝ ﻳﺴﺘﻮﻓﻴﻪ ﻣﻨﻪ ﺑﻐﻴﺒﺔ ﻣﻨﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﻗﺘﻞ ﻭﺍﺣﺪ ﻣﺜﻼ ﻋﺸﺮﺓ ﺃﻧﻔﺲ ،ﺛﺒﺖ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ
ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﺍﻟﻘﻮﺩ ﻋﻠﻴﻪ ﻻ ﻳﺘﻌﻠﻖ ﺣﻘﻪ ﺑﺤﻖ ﻏﻴﺮﻩ .ﻓﺈﻥ ﻗﺘﻞ ﺑﺎﻷﻭﻝ ﺳﻘﻂ ﺣﻖ
ﺍﻟﺒﺎﻗﻴﻦ ،ﻭﺇﻥ ﺑﺎﺩﺭ ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ﺳﻘﻂ ﺣﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺒﺎﻗﻴﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ
ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﻳﺴﻘﻂ ﺣﻖ ﺍﻟﺒﺎﻗﻴﻦ ﺇﻟﻰ ﺑﺪﻝ ،ﻭﻫﻮ ﻛﻤﺎﻝ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ ).(٥
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) (١ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢١ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٩٠ :١ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٨ :١٤ﻭﺍﻟﻤﺒﺴﻮﻁ
،١٧٣ :٢٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٥٥ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٨ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٨ :٥
) (٢ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٩٨ :١٤
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٧٣ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٨٦ :٢ﻭ ،٨٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٥٥ :٤ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٦ :٦
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٩ :١٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢١ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٢٩٧ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٨ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٨ :٥
) (٤ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٢٤٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢١ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٨٨ :١ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٠ :١٤ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٨ :٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٨ :٥
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٤٣٥ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٣ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢ :٤
ﻭﺍﻟﻮﺟﻴﺰ ،١٢٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٠٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤١٠ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :٢٦
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٩ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٥ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٩ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٩ :٦
)(١٨٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺘﺪﺍﺧﻞ ﺣﻘﻮﻗﻬﻢ ﻣﻦ ﺍﻟﻘﺼﺎﺹ ،ﻓﻠﻴﺲ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ
ﻳﻨﻔﺮﺩ ﺑﻘﺘﻠﻪ ﺑﻞ ﻳﻘﺘﻞ ﺑﺠﻤﺎﻋﺘﻬﻢ .ﻓﺈﻥ ﻗﺘﻠﻮﻩ ﻓﻘﺪ ﺍﺳﺘﻮﻓﻮﺍ ﺣﻘﻮﻗﻬﻢ ،ﻭﺇﻥ ﺑﺎﺩﺭ ﻭﺍﺣﺪ
ﻓﻘﺘﻠﻪ ﻓﻘﺪ ﺍﺳﺘﻮﻓﻰ ﺣﻘﻪ ،ﻭﺳﻘﻂ ﺣﻖ ﺍﻟﺒﺎﻗﻴﻦ ﻻ ﺇﻟﻰ ﺑﺪﻝ ).(١
ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ :ﻳﻘﺘﻞ ﺑﺠﻤﺎﻋﺘﻬﻢ ،ﻓﺈﺫﺍ ﻗﺘﻞ ﺳﻘﻂ ﻣﻦ ﺍﻟﺪﻳﺎﺕ ﻭﺍﺣﺪﺓ،
ﻭﻛﺎﻥ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺪﻳﺎﺕ ﻓﻲ ﺗﺮﻛﺘﻪ ﻳﺄﺧﺬﻫﺎ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺘﻞ ﺑﺎﻟﺤﺼﺺ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻧﺎ " ) (٤ﻓﻤﻦ ﻗﺎﻝ ﻳﺘﺪﺍﺧﻞ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ .ﻭﺃﻣﺎ ﺇﺛﺒﺎﺕ ﺍﻟﺒﺪﻝ ،ﻓﺎﻷﺻﻞ ﺑﺮﺍﺀﺓ
ﺍﻟﺬﻣﺔ ،ﻭﺇﺛﺒﺎﺕ ﺍﻟﺪﻳﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻋﻠﻰ ﺃﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺪﻳﺔ ﻻ ﺗﺜﺒﺖ ﺇﻻ
ﺑﺎﻟﺘﺮﺍﺿﻲ ،ﻭﺫﻟﻚ ﻣﻔﻘﻮﺩ ﻫﺎﻫﻨﺎ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " )(٥
ﻭﻟﻢ ﻳﻘﻞ ﻧﻔﺲ ﺑﺄﻧﻔﺲ .ﻭﻗﺎﻝ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ " ) (٦ﻭﻟﻢ ﻳﻘﻞ ﺑﺎﻷﺣﺮﺍﺭ.
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ ﺭﺟﻞ ﻭﻗﺘﻞ ﺁﺧﺮ ﻗﻄﻌﻨﺎﻩ ﺑﺎﻟﻴﺪ ،ﻭﻗﺘﻠﻨﺎﻩ ﺑﺎﻵﺧﺮ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٧
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٤٢ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٥ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٧٨ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ٤ :٦ﻭ ،٥ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٥ :١٨
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٠٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤١٠ :٩
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٤٣٥ :١٨
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٠ :١٠ﺣﺪﻳﺚ .٨٦٧
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٦ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٧ﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٣٤ :١٨ﻭ ،٤٣٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
٤٠٨
ﻭ ،٤٠٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤١٢ :٩
)(١٨٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﻘﺘﻞ ﻭﻻ ﻳﻘﻄﻊ ،ﻷﻥ ﺍﻟﻘﺼﺪ ﺇﺗﻼﻑ ﻧﻔﺴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ " ) (٢ﺍﻵﻳﺔ .ﻭﻋﻠﻴﻪ
ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٤٩ﺇﺫﺍ ﻗﻄﻊ ﺭﺟﻞ ﻳﺪ ﺭﺟﻞ ،ﻓﻘﻄﻊ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﻳﺪ ﺍﻟﺠﺎﻧﻲ ،ﺛﻢ ﺍﻧﺪﻣﻞ
ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ،ﻭﺳﺮﻯ ﺍﻟﻘﺘﻞ ﺇﻟﻰ ﻧﻔﺲ ﺍﻟﺠﺎﻧﻲ ،ﻛﺎﻥ ﻫﺪﺭﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ،
ﻭﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻰ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ،ﻓﻴﻜﻮﻥ ﻋﻠﻴﻪ ﻛﻤﺎ ﺩﻳﺔ ﻳﺪ
ﺍﻟﺠﺎﻧﻲ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٦ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻭﻋﻤﺮ ﺃﻧﻬﻤﺎ ﻗﺎﻻ :ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺣﺪ ﺃﻭ ﻗﺼﺎﺹ ﻓﻼ ﺩﻳﺔ ﻟﻪ ﺍﻟﺤﻖ ﻗﺘﻠﻪ ) (٧ﻭﻻ
ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٥٠ﺇﺫﺍ ﻗﺘﻞ ﺭﺟﻞ ﺭﺟﻼ ﻭﻭﺟﺐ ﺍﻟﻘﻮﺩ ﻋﻠﻴﻪ ،ﻓﻬﻠﻚ ﺍﻟﻘﺎﺗﻞ ﻗﺒﻞ ﺃﻥ
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) (١ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٣٣ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٦ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٨٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٤٠٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤١٢ :٩
) (٢ﺍﻟﻤﺎﺋﺪﺓ .٤٥
) (٣ﻳﺴﺘﻔﺎﺩ ﺫﻟﻚ ﻣﻦ ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻘﺼﺎﺹ.
) (٤ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٩١ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٢٠ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٦
،٥٦٥ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧١ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٢ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٤٤٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٧٤ :٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٢٣ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢٨ :٦
) (٥ﺍﻟﻬﺪﺍﻳﺔ ،٢٩١ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٢٠ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٦٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٤٤٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٧٤ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧١ :١٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
،٢٢٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٢٣ :٧
) (٦ﺍﻟﻜﺎﻓﻲ ٢٩٢ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٠٧ :١٠ﺣﺪﻳﺚ ٨١٩ﻭﺹ ٢٧٩ﺣﺪﻳﺚ .١٠٩١ - ١٠٩٠
) (٧ﺣﻜﻲ ﻓﻲ ﻣﻮﺳﻮﻋﺔ ﺃﻃﺮﺍﻑ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ٥٦١ :٨ﻋﻦ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﻧﻲ ،ﻭﺭﻭﻱ ﻧﺤﻮﻩ ﻓﻲ ﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٦٨ :٨ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ١٣٤٣٣ :٥ﻭ .٤٠١٥٢ :١٥
)(١٨٤
ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ،ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺴﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻻ ﺇﻟﻰ ﺑﺪﻝ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻳﻄﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ) (٣ﻓﻠﻮ ﺃﺳﻘﻄﻨﺎﻩ ﻻ ﺇﻟﻰ
ﺑﺪﻝ ﻷﻃﻠﻠﻨﺎ ﺩﻣﻪ ،ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﻘﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻟﻜﺎﻥ ﻗﻮﻳﺎ ،ﻷﻥ ﺍﻟﺪﻳﺔ ﻻ ﺗﺜﺒﺖ
ﻋﻨﺪﻧﺎ ﺇﻻ ﺑﺎﻟﺘﺮﺍﺿﻲ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﻓﺎﺕ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٥١ﺇﺫﺍ ﻗﺘﻞ ﺍﺛﻨﺎﻥ ﺭﺟﻼ ،ﻭﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻟﻮ ﺍﻧﻔﺮﺩ ﺑﻘﺘﻠﻪ ﻗﺘﻞ ﺑﻪ ﺩﻭﻥ
ﺍﻵﺧﺮ ،ﻟﻢ ﻳﺨﻞ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ.
ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﺩ ﻟﻢ ﻳﺠﺐ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﻟﻤﻌﻨﻰ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﻓﻌﻠﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻤﻌﻨﻰ
ﻓﻴﻪ ،ﻣﺜﻞ ﺃﻥ ﺷﺎﺭﻙ ﺃﺟﻨﺒﻴﺎ ﻓﻲ ﻗﺘﻞ ﻭﻟﺪﻩ ،ﺃﻭ ﻧﺼﺮﺍﻧﻴﺎ ﻓﻲ ﻗﺘﻞ ﻧﺼﺮﺍﻧﻲ ،ﺃﻭ ﻋﺒﺪﺍ
ﻓﻲ ﻗﺘﻞ ﻋﺒﺪ ،ﻓﻌﻠﻰ ﺷﺮﻳﻜﻪ ﺍﻟﻘﻮﺩ ﺩﻭﻧﻪ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻮﺩ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﻟﻤﻌﻨﻰ ﻓﻲ ﻓﻌﻠﻪ ،ﻣﺜﻞ ﺇﻥ ﻛﺎﻥ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ﺷﺎﺭﻙ
ﻣﻦ ﻗﺘﻠﻪ ﺧﻄﺄ ﺃﻭ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ،ﻓﻼ ﻗﻮﺩ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﻟﻘﻮﺩ ،ﺳﻮﺍﺀ ﺳﻘﻂ ﻋﻦ ﺷﺮﻳﻜﻪ ﻟﻤﻌﻨﻰ ﻓﻴﻪ ،ﺃﻭ ﻓﻲ
ﻓﻌﻠﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺍﻟﻨﺨﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﺳﻮﺍﺀ ﺳﻘﻂ ﺍﻟﻘﻮﺩ ﻋﻦ ﺷﺮﻳﻜﻪ ﻟﻤﻌﻨﻰ ﻓﻴﻪ ،ﺃﻭ
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) (١ﺍﻷﻡ ١٠ :٦ﻭ ،١١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٤ :١٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤١ :٧
ﻭﺍﻟﻬﺪﺍﻳﺔ
.٢٨٠ :٨
) (٢ﺍﻟﻠﺒﺎﺏ ،٤٢ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤١ :٧ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٥٦ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ .٢٨٠ :٨
) (٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٧٣ :٤ﺣﺪﻳﺚ .٢٢٣
) (٤ﺍﻷﻡ ٢٣ :٦ﻭ ،٣٩ﻭﺍﻟﻮﺟﻴﺰ ،١٢٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ٢٠ :٤ﻭ ،٢١
ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧٠ :١٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩٤ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٦٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
.٣٨٩ :٢
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٩ :٢ﻭﺍﻟﻨﺘﻒ ،٦٦٤ :٢ﺍﻟﻤﺠﻤﻮﻉ .٣٧٠ :١٨
)(١٨٥
ﻓﻲ ﻓﻌﻠﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﻣﺎﻟﻚ :ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ " :ﺇﻻ ﺃﻥ ﻓﻲ
ﻗﺘﻴﻞ ﺍﻟﻌﻤﺪ ﺍﻟﺨﻄﺄ ﻗﺘﻴﻞ ﺍﻟﺴﻮﻁ ﻭﺍﻟﻌﺼﺎ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ﻓﻲ
ﺑﻄﻮﻧﻬﺎ ﺃﻭﻻﺩﻫﺎ " ).(٢
ﻓﺄﻭﺟﺐ ﻓﻲ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ﺍﻟﺪﻳﺔ ،ﻭﻫﺬﺍ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ،ﻷﻧﻬﺎ ﺭﻭﺡ ﻭﺧﺮﺝ ﻋﻦ ﻋﻤﺪ
ﻭﺧﻄﺄ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻧﺎ ﻓﻼ ﻳﺴﺮﻑ ﻓﻲ ﺍﻟﻘﺘﻞ " ) (٤ﻭﻫﺬﺍ ﻗﺪ ﻗﺘﻞ ﻇﻠﻤﺎ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻥ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺛﻢ ﺃﻧﺘﻢ ﻳﺎ ﺧﺰﺍﻋﺔ ﻗﺪ ﻗﺘﻠﺘﻢ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻣﻦ
ﻫﺬﻳﻞ ﻭﺃﻧﺎ ﻭﺍﻟﻠﻪ ﻋﺎﻗﻠﻪ ،ﻓﻤﻦ ﻗﺘﻞ ﺑﻌﺪﻩ ﻗﺘﻴﻼ ﻓﺄﻫﻠﻪ ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ﺇﻥ ﺃﺣﺒﻮﺍ ﻗﺘﻠﻮﺍ ﻭﺇﻥ
ﺃﺣﺒﻮﺍ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٥٢ﺇﺫﺍ ﻗﺘﻠﻪ ﺭﺟﻞ ﻋﻤﺪﺍ ،ﻭﻭﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻗﺎﺗﻠﻪ ،ﻭﻛﺎﻥ ﻟﻪ
ﺍﺑﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ،ﻛﺎﻥ ﻟﻬﻢ ﻗﺘﻠﻪ ﻗﻮﺩﺍ ﻣﺠﺘﻤﻌﻴﻦ ﺑﻼ ﺧﻼﻑ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٩٣ :٢٦ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٣٨٩ :٢
) (٢ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٧٨ :٢ﺣﺪﻳﺚ ،٢٦٢٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١ :٢ﻭ ١٦٦ﻭ ﺝ ،٤١٢ :٥
ﻭﻣﺴﻨﺪ ﺍﻟﺤﻤﻴﺮﻱ ٣٠٧ :٢ﺣﺪﻳﺚ ،٧٠٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٤ :٨ﻭﺗﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ :٢
١٠٨ﺣﺪﻳﺚ ،٣٦١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢ :٤ﺣﺪﻳﺚ ١٦٩٦ﻭﻓﻲ ﺍﻟﺠﻤﻴﻊ ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺑﺎﺧﺘﻼﻑ
ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨١ :٧ﺣﺪﻳﺚ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٧٧ :٤ﺣﺪﻳﺚ ،٢٤٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٨ :١٠
ﺣﺪﻳﺚ ٦٣٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٩ :٤ﺣﺪﻳﺚ .٩٧٦
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٢ :٤ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٩٥ :٣ﺣﺪﻳﺚ ،٥٤ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ
،٣٨٥ :٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢١ :٤ﺣﺪﻳﺚ ،١٤٠٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٥٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٤
٢١ﺣﺪﻳﺚ ١٦٩٤ﻭﻓﻲ ﺍﻟﺒﻌﺾ ﺑﺘﻔﺎﻭﺕ ﺑﺎﻟﻠﻔﻆ.
)(١٨٦
ﻭﻋﻨﺪﻧﺎ :ﺃﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻗﺘﻠﻪ ﻣﻨﻔﺮﺩﺍ ﻭﻣﺠﺘﻤﻌﺎ ،ﻭﻻ ﻳﻘﻒ ﺫﻟﻚ
ﻋﻠﻰ ﺇﺫﻥ ﺍﻟﺒﺎﻗﻴﻦ.
ﻓﺈﻥ ﺑﺎﺩﺭ ﺃﺣﺪﻫﻤﺎ ﻓﻘﺘﻠﻪ ،ﻻ ﻳﺨﻠﻮ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻔﻮﺍ
ﻋﻦ ﻧﺼﻴﺒﻬﻢ ﺃﻭ ﻟﻢ ﻳﻌﻔﻮﺍ .ﻓﺈﻥ ﻟﻢ ﻳﻌﻔﻮﺍ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ
ﻛﺎﻥ ﻗﺪ ﻋﻔﻮﺍ ﺿﻤﻦ ﻣﻘﺪﺍﺭ ﻣﺎ ﻋﻔﻰ ﺍﻷﻭﻟﻴﺎﺀ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺎﺩ ﻣﻨﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ،ﻭﻻ ﻳﺠﺐ
ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺑﺤﺎﻝ ،ﺳﻮﺍﺀ ﻋﻠﻢ ﺑﻌﻔﻮﻫﻢ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ،ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺴﻘﻮﻁ ﺍﻟﻘﻮﺩ ﺃﻭ ﻟﻢ
ﻳﺤﻜﻢ ،ﻷﻥ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺴﻘﻮﻁ ﺍﻟﻘﻮﺩ ﺇﺫﺍ ﻋﻔﻰ ﺑﻌﻀﻬﻢ ﺑﺎﻃﻞ ﻻ ﻳﺠﺐ ﺍﻟﻤﺼﻴﺮ
ﺇﻟﻴﻪ .ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﻣﺎﻟﻚ ).(١
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﻧﻪ ﺇﺫﺍ ﻋﻔﻰ ﺃﺣﺪﻫﻢ ﺳﻘﻂ ﺍﻟﻘﻮﺩ ،ﻓﺈﻥ ﺑﺎﺩﺭ
ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻌﺪ ﻋﻔﻮ ﺍﻟﺒﺎﻗﻴﻦ ،ﻓﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٢
ﻭﺇﻥ ﻗﺘﻠﻪ ﺑﻌﺪ ﻋﻔﻮﻩ ﻗﺒﻞ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺒﻞ ﻋﻠﻤﻪ ﺑﺎﻟﻌﻔﻮ ،ﻓﻬﻞ
ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ.
ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ).(٣
ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﺘﻲ ﻗﺒﻠﻬﺎ :ﺃﻧﻪ ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ.
ﻭﺇﻥ ﻗﺘﻞ ﺑﻌﺪ ﺍﻟﻌﻔﻮ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﻓﻤﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ .ﻓﺈﻥ ﻗﻠﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﻗﺒﻞ
ﺍﻟﻌﻠﻢ ،ﻓﻬﺎﻫﻨﺎ ﺃﻭﻟﻰ ،ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻻ ﻗﻮﺩ ،ﻓﻬﺎﻫﻨﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٤
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) (١ﺍﻧﻈﺮ ﺍﻟﻤﺠﻤﻮﻉ ،٤٤ :١٨ﻭﻧﺴﺒﻪ ﻓﻲ ﺍﻟﻮﺟﻴﺰ ﺇﻟﻰ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺪﻳﻨﺔ.
) (٢ﺍﻷﻡ ١٣ :٦ﻭ ،١٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٤٥ :١٨ﻭ ،٤٤٦ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢
ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٢ - ٤٩١ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٤٦٢ :٩ﻭ ٤٦٥ﻭ ،٤٦٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٣٨٩ :٩ﻭ
.٣٩١
) (٣ﺍﻟﻤﺠﻤﻮﻉ ٤٤٦ :١٨ﻭ ،٤٤٧ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٢ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٤٩١ :
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٤٦ :١٨ﻭ ،٤٤٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
.٣٩١ :٩
)(١٨٧
ﻫﺬﻩ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﻭﺇﻥ ﻗﺘﻞ ﺑﻌﺪ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ ﻗﻮﻻ
ﻭﺍﺣﺪﺍ ،ﻋﻠﻢ ﺑﺤﻜﻤﻪ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ).(١
ﻭﺇﻥ ﻋﻔﻮﺍ ﻣﻌﺎ ﻋﻨﻪ ،ﺛﻢ ﻋﺎﺩﻭﺍ ﺃﻭ ﻋﺎﺩ ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ،ﻓﻌﻠﻰ ﻣﻦ ﻗﺘﻠﻪ ﺍﻟﻘﻮﺩ ).(٢
ﻓﻬﺬﻩ ﻭﻓﺎﻕ ﻭﻻ ﺧﻼﻑ ﻓﻴﻬﺎ .ﻭﻫﺬﻩ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﻋﻠﻰ ﻗﻮﻝ ﻭﺍﺣﺪ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
" ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (٤ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻻﺟﺘﻤﺎﻉ
ﻭﺍﻻﻧﻔﺮﺍﺩ.
ﻣﺴﺄﻟﺔ :٥٣ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ ﺭﺟﻞ ﻣﻦ ﺍﻟﻜﻮﻉ ،ﺛﻢ ﻗﻄﻊ ﺁﺧﺮ ﺗﻠﻚ ﺍﻟﻴﺪ ﻣﻦ ﺍﻟﻤﺮﻓﻖ
ﻗﺒﻞ ﺍﻧﺪﻣﺎﻝ ﺍﻷﻭﻝ ،ﺛﻢ ﺳﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻤﺎﺕ ،ﻓﻬﻤﺎ ﻗﺎﺗﻼﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻷﻭﻝ ﻗﺎﻃﻊ ،ﻭﺍﻟﺜﺎﻧﻲ ﻫﻮ ﺍﻟﻘﺎﺗﻞ .ﻳﻘﻄﻊ ﺍﻷﻭﻝ ﻭﻻ ﻳﻘﺘﻞ،
ﻭﻳﻘﺘﻞ ﺍﻟﺜﺎﻧﻲ ﻷﻧﻪ ﻗﻄﻊ ﺳﺮﺍﻳﺔ ﺍﻷﻭﻝ ،ﺑﺪﻻﻟﺔ ﺃﻧﻪ ﻻ ﻳﺘﺠﺪﺩ ﻓﻴﻪ ﺍﻷﻟﻢ ﺇﻻ ﺑﻌﺪ ﻗﻄﻊ
ﺍﻟﺜﺎﻧﻲ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻘﺘﻞ ﺣﺪﺙ ﻋﻦ ﺍﻟﻘﻄﻌﻴﻦ .ﻭﺃﻟﻤﻬﻤﺎ ﺑﺎﻕ ﻓﻲ ﺟﺴﻤﻪ ،ﻓﻠﻴﺲ ﺃﻥ
ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻲ ﺑﺄﻭﻟﻰ ﻣﻦ ﺃﻥ ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﻷﻭﻝ :ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻀﺎﻑ ﺇﻟﻴﻬﻤﺎ
ﺇﺫ ﻻ ﺗﺮﺟﻴﺢ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ٤٤٦ :١٨ﻭ .٤٤٧
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٤٤٨ :١٨
) (٣ﺍﻟﺘﻬﺬﻳﺐ ١٧٦ :١٠ﺣﺪﻳﺚ ٦٨٨ﻭ .٦٩٤
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٥ﺍﻷﻡ ،٢٤ - ٢٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٢٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥١٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٣٧٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٣٨ :٩
) (٦ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٠٢ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٣٨ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥١٦ :٧
)(١٨٨
ﻣﺴﺄﻟﺔ :٥٤ﺇﺫﺍ ﻗﻄﻊ ﺭﺟﻞ ﻳﺪ ﺭﺟﻞ ﻣﻦ ﺍﻟﻜﻮﻉ ،ﻭﺟﺎﺀ ﺁﺧﺮ ﻓﻘﻄﻊ ﺫﺭﺍﻋﻪ ﻣﻦ
ﺍﻟﻤﺮﻓﻖ ،ﺛﻢ ﺃﺭﺍﺩ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﻗﺎﻃﻊ ﺍﻟﺬﺭﺍﻉ ﻧﻈﺮ ﻓﻴﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺫﺭﺍﻉ ﺑﻼ ﻛﻒ
ﻗﻄﻊ ﺑﻪ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺩﻳﺘﻪ ﻛﺎﻥ ﻟﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﺇﻻ ﻗﺪﺭ ﺣﻜﻮﻣﺔ ﺫﺭﺍﻉ ﻻ
ﻛﻒ ﻟﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻘﺎﻃﻊ ﺫﺭﺍﻉ ﻛﺎﻣﻞ ﻭﻟﻴﺲ ﻟﻪ ﺫﺭﺍﻉ ﺑﻼ ﻛﻒ ﻋﻠﻴﻬﺎ ،ﻭﺃﺭﺍﺩ
ﻗﻄﻌﻪ ﻣﻦ ﺍﻟﻤﺮﻓﻖ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻪ ﺩﻳﺔ ﺍﻟﻴﺪ ﻣﻦ ﺍﻟﻜﻮﻉ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻟﻪ ﻗﻄﻊ ﺫﻟﻚ -ﻭﻟﻢ ﻳﺬﻛﺮ ﺭﺩ ﺷﺊ .-
ﻭﺍﻵﺧﺮ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻄﻊ ﻣﻦ ﺍﻟﻤﺮﻓﻖ ﺑﺤﺎﻝ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺠﺮﻭﺡ
ﻗﺼﺎﺹ " ) (٣ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﻛﻞ ﺷﺊ ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٥ﺇﺫﺍ ﻗﺘﻞ ﻏﻴﺮﻩ ﺑﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻮﺩ ﻣﻦ ﺍﻟﺴﻴﻒ ،ﻭﺍﻟﺤﺮﻕ ،ﻭﺍﻟﻐﺮﻕ،
ﻭﺍﻟﺨﻨﻖ ،ﻭﻣﻨﻊ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ ،ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﺇﻻ
ﺑﺎﻟﺤﺪﻳﺪ ،ﻭﻻ ﻳﻘﺘﻞ ﻛﻤﺎ ﻗﺘﻞ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ :ﻳﻘﺘﻞ ﺑﻤﺜﻞ ﻣﺎ ﻗﺘﻞ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﺇﻻ ﻓﻴﻤﺎ ﻗﺘﻞ ﺑﻤﺜﻘﻞ ﺍﻟﺤﺪﻳﺪ ﺃﻭ ﺍﻟﻨﺎﺭ ،ﻭﻣﺎ
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) (١ﺍﻧﻈﺮ ﺍﻷﻡ ٥٣ :٦ﻭ .٥٤
) (٢ﺍﻟﻜﺎﻓﻲ ٣١٧ - ٣١٦ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٧ - ٢٧٦ :١٠ﺣﺪﻳﺚ .١٠٨٣ - ١٠٨٢
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٤ﺍﻷﻡ ،٦٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٣٦ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٥ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٩١ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٥٨ :١٨ﻭ ،٤٥٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٥ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٦٢ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،١٦٠ :١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٩ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٠٠ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،٢٤٥ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٣٥٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٩١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٠١ :٩ﻭ
.٤٠٢
)(١٨٩
ﻋﺪﺍﻫﻤﺎ ﻻ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ،ﻭﻻ ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﺇﻻ ﺑﺎﻟﺤﺪﻳﺪ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " :ﻻ ﻗﻮﺩ ﺇﻻ
ﺑﺤﺪﻳﺪﺓ " ) (٣ﻭﻫﺬﺍ ﺧﺒﺮ ﻣﻌﻨﺎﻩ :ﺍﻟﻨﻬﻲ.
ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻤﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ
ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ " ) (٤ﻭﺑﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ " :ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎﺹ " )(٥
ﻭﺍﻟﻘﺼﺎﺹ :ﺃﻥ ﻳﻘﺘﻞ ﺑﻤﺜﻞ ﻣﺎ ﻗﺘﻞ ).(٦
ﻭﺭﻭﻯ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺣﺮﻕ ﺣﺮﻗﻨﺎﻩ
ﻭﻣﻦ ﻏﺮﻕ ﻏﺮﻗﻨﺎﻩ ).(٧
ﻭﻋﻦ ﺃﻧﺲ ﺃﻥ ﻳﻬﻮﺩﻳﺎ ﺭﺽ ﺭﺃﺱ ﻧﺼﺮﺍﻧﻴﺔ ﺑﻴﻦ ﺣﺠﺮﻳﻦ ،ﻓﺄﺩﺭﻛﺖ ﻭﺑﻬﺎ ﺭﻣﻖ،
ﻓﻘﻴﻞ ﻟﻬﺎ :ﺃﻗﺘﻠﻚ ﻓﻼﻥ ﺃﻗﺘﻠﻚ ﻓﻼﻥ؟ ﺣﺘﻰ ﺫﻛﺮ ﻟﻬﺎ ﺍﻟﻴﻬﻮﺩﻱ .ﻓﺄﻭﻣﺄﺕ ﺑﺮﺃﺳﻬﺎ
ﺃﻥ ﻧﻌﻢ ،ﻓﺴﺌﻞ ﺍﻟﻴﻬﻮﺩﻱ ﻓﺎﻋﺘﺮﻑ ،ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻥ ﻳﺮﺽ
ﺭﺃﺳﻪ ﺑﻴﻦ ﺣﺠﺮﻳﻦ ).(٨
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) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٦٠ :١ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٥ :٢٦ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٢ :٢ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٣٩ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٠٠ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٥ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٦ :٧
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٩١ :٩ﻭﺍﻟﻮﺟﻴﺰ ١٣٦ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٣٥٨ :٢
) (٢ﺍﻟﻜﺎﻓﻲ ٢٧٩ :٧ﺣﺪﻳﺚ ٤ﻭ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٧ :١٠ﺣﺪﻳﺚ .٦٢٩
) (٣ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٩ :٢ﺣﺪﻳﺚ ،٢٦٦٨ - ٢٦٦٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦٢ :٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ :٣
٨٧ﺣﺪﻳﺚ ،٢١ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٦٥ :٢ﻭﻓﻲ ﺑﻌﻀﻬﺎ " :ﻻ ﻗﻮﺩ ﺇﻻ ﺑﺎﻟﺴﻴﻒ ".
) (٤ﺍﻟﺒﻘﺮﺓ.١٩٤ :
) (٥ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٦ﺍﻟﻤﺠﻤﻮﻉ .٤٥٨ :١٨
) (٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٣ :٨ﻭﺍﻟﺪﺭﺍﻳﺔ .٢٦٦ :٢
) (٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٥ :٩ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٠ :٤ﺣﺪﻳﺚ ،٤٥٢٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٨ :٣
ﺣﺪﻳﺚ ،٢٤٩ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٩ :٢ﺣﺪﻳﺚ ٢٦٦٥ﻭ ،٢٦٦٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٤٢ :٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،٢٠٠ :١٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٣٩ :٢٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٥ :٣ﺣﺪﻳﺚ ١٦٨٢ﻭﻓﻲ ﺑﻌﻀﻬﺎ
ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
)(١٩٠
ﻣﺴﺄﻟﺔ :٥٦ﺇﺫﺍ ﺟﺮﺣﻪ ،ﻓﺴﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ﻭﻣﺎﺕ ،ﻭﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻓﻲ
ﺍﻟﻨﻔﺲ ،ﻭﻻ ﻗﺼﺎﺹ ﻓﻲ ﺍﻟﺠﺮﺡ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻤﺎ ﻟﻮ ﺍﻧﻔﺮﺩ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ،ﺃﻭ ﻟﻢ
ﻳﻜﻦ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﻟﻮ ﺍﻧﻔﺮﺩ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻛﺎﻥ ﻭﻟﻴﻪ
ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﺺ ﻓﻲ ﺍﻟﺠﺮﺡ ﺛﻢ ﻳﻘﺘﻞ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻞ ﻓﺤﺴﺐ.
ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻟﻮ ﺍﻧﻔﺮﺩ ﻭﺍﻧﺪﻣﻞ ﻻ ﻗﺼﺎﺹ ﻓﻴﻪ ﻣﺜﻞ ﺍﻟﻬﺎﺷﻤﺔ ،ﻭﺍﻟﻤﻨﻘﻠﺔ،
ﻭﺍﻟﻤﺄﻣﻮﻣﺔ ،ﻭﺍﻟﺠﺎﺋﻔﺔ ،ﻭﻗﻄﻊ ﺍﻟﻴﺪ ﻣﻦ ﺑﻌﺾ ﺍﻟﺬﺭﺍﻉ ،ﻭﺍﻟﺮﺟﻞ ﻣﻦ ﺑﻌﺾ ﺍﻟﺴﺎﻕ.
ﻓﺈﺫﺍ ﺻﺎﺭﺕ ﻧﻔﺴﺎ ﻓﻬﻞ ﻟﻮﻟﻴﻪ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻬﺎ ،ﺛﻢ ﻳﻘﺘﻞ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻪ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺭﻭﻯ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺃﻥ
ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﻗﺼﺎﺹ ﻓﻲ ﺍﻟﻤﻨﻘﻠﺔ ).(٤
ﻣﺴﺄﻟﺔ :٥٧ﺍﻟﺠﺮﺍﺡ ﻋﺸﺮﺓ :ﺍﻟﺤﺎﺭﺻﺔ -ﻭﻫﻲ ﺍﻟﺪﺍﻣﻴﺔ -ﻓﻴﻬﺎ ﺑﻌﻴﺮ ،ﻭﻓﻲ ﺍﻟﺒﺎﺿﻌﺔ
ﺑﻌﻴﺮﺍﻥ ،ﻭﻓﻲ ﺍﻟﻤﺘﻼﺣﻤﺔ ﺛﻼﺛﺔ ﺃﺑﻌﺮﺓ ،ﻭﻓﻲ ﺍﻟﺴﻤﺤﺎﻕ ﺃﺭﺑﻌﺔ ﺃﺑﻌﺮﺓ ،ﻭﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ
ﺧﻤﺴﺔ ﺃﺑﻌﺮﺓ ،ﻭﻓﻲ ﺟﻤﻴﻌﻬﺎ ﻳﺜﺒﺖ ﺍﻟﻘﺼﺎﺹ.
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) (١ﺍﻟﻬﺪﺍﻳﺔ ،٢٨٣ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٤٠٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٢ﺍﻷﻡ ،١٢ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٢ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٠٣ :٩
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٤٥ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣١٦ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٧ :١٠ﺣﺪﻳﺚ .١٠٨٣
) (٤ﻓﻲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨١ :٢ﺣﺪﻳﺚ ،٢٦٣٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦٥ :٨ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٦٢ :١٥ﺣﺪﻳﺚ
" ٤٠٠٩٥ﻻ ﻗﻮﺩ." ...
)(١٩١
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﻣﻘﺪﺭ ،ﺑﻞ ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ .ﻭﻻ ﻗﺼﺎﺹ
ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﻤﻮﺿﺤﺔ ).(١
ﻭﺭﻭﻯ ﺍﻟﻤﺰﻧﻲ ﻓﻲ ﺍﻟﺪﺍﻣﻴﺔ ﺍﻟﻘﺼﺎﺹ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ :ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﻗﺼﺎﺹ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺠﺮﻭﺡ
ﻗﺼﺎﺹ " ) (٥ﻭﺫﻟﻚ ﻋﺎﻡ.
ﻣﺴﺄﻟﺔ :٥٨ﺍﻟﻤﻮﺿﺤﺔ ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ،ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺑﻼ ﺧﻼﻑ ،ﻭﻓﻴﻬﺎ
ﺍﻟﻘﺼﺎﺹ ﺃﻳﻀﺎ ﺑﻼ ﺧﻼﻑ .ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻟﻬﺎﺷﻤﺔ ﻓﻴﻬﺎ ﻋﺸﺮﺓ ،ﻭﺍﻟﻤﻨﻘﻠﺔ ﻓﻴﻬﺎ
ﺧﻤﺴﺔ ﻋﺸﺮ ﺑﻌﻴﺮﺍ ،ﻭﺍﻟﻤﺄﻣﻮﻣﺔ ﻓﻴﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﺑﻼ ﺧﻼﻑ ﺃﻳﻀﺎ ،ﻭﻻ ﻗﺼﺎﺹ
ﻓﻴﻬﺎ ﻭﻻ ﻓﻴﻤﺎ ﻓﻮﻕ ﺍﻟﻤﻮﺿﺤﺔ ﺑﻼ ﺧﻼﻑ .ﻭﻻ ﻳﺠﻮﺯ ﻋﻨﺪﻧﺎ ﺃﻥ ﻳﻮﺿﺢ ﻭﻳﺄﺧﺬ ﻓﻀﻞ ﻣﺎ
ﺑﻴﻨﻬﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ :ﻟﻪ ﺃﻥ ﻳﻮﺿﺢ ﻭﻳﺄﺧﺬ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﺠﻨﺎﻳﺘﻴﻦ ،ﻓﺈﻥ ﻛﺎﻧﺖ
ﻫﺎﺷﻤﺔ ﻟﻪ ﺃﻥ ﻳﻮﺿﺢ ﻭﻳﺄﺧﺬ ﺧﻤﺴﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﻘﻠﺔ ﻟﻪ ﺃﻥ ﻳﻮﺿﺢ ﻭﻳﺄﺧﺬ ﻋﺸﺮﺍ،
ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻤﺄﻣﻮﻣﺔ ).(٦
--------------------
) (١ﺍﻷﻡ ،٧٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠١ :١٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ١٠٠ :٢ﻭ ،١٠١
ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٦ :ﻭﺍﻟﻮﺟﻴﺰ ١٣٠ :٢ﻭ ١٤١ﻭ ،١٤٢ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٧٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٣١٢ :٨ﻭ ،٣١٨ﻭﺍﻟﻠﺒﺎﺏ ٤٩ :٣ﻭ ،٥٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٠ :٩
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١١ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٤٠ :٣ﻭ ،١٤١ﻭﺍﻟﻤﺤﻠﻰ ،٤٦١ :١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
١٠٨ﻭ ،١٠٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٤ :٢
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٤٠٣ :١٨
) (٣ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٤٨٦ :ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺔ.
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٣٢٦ :٧ﻭﺍﻟﻔﻘﻴﻪ ،١٢٤ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٢٨٩ :١٠
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٦ﺍﻷﻡ ٥١ :٦ﻭ ،٥٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٤٩٦ :ﻭ ،٤٩٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٦٣ :١٩ﻭ ٤٠٢ﻭ ،٤٦٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٤ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٧ :٦ﻭﺍﻟﻠﺒﺎﺏ .٥١ :٣
)(١٩٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٥٩ﺇﺫﺍ ﻗﻄﻊ ﻳﻤﻴﻦ ﻏﻴﺮﻩ ﻗﻄﻌﺖ ﻳﻤﻴﻨﻪ ﺑﻼ ﺧﻼﻑ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻳﻤﻴﻦ
ﻗﻄﻌﺖ ﻳﺴﺎﺭﻩ ﻋﻨﺪﻧﺎ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻳﺴﺎﺭ ﻗﻄﻌﺖ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ،ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ
ﻗﻄﻌﺖ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻳﻤﻴﻦ ﻳﺴﻘﻂ ﺍﻟﻘﺼﺎﺹ ).(٢
ﻭﻗﺎﻝ ﺷﺮﻳﻚ :ﻳﻘﻄﻊ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻴﻤﻴﻦ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻳﻤﻴﻦ ﻗﻄﻌﺖ ﺍﻟﻴﺴﺮﻯ،
ﻭﻛﺬﻟﻚ ﺗﻘﻄﻊ ﺍﻟﻴﺴﺮﻯ ﺑﺎﻟﻴﺴﺮﻯ ،ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻗﻄﻌﺖ ﺍﻟﻴﻤﻨﻰ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٦٠ﺇﺫﺍ ﻗﻄﻊ ﻳﺪﺍ ﻛﺎﻣﻠﺔ ﺍﻷﺻﺎﺑﻊ ،ﻭﻳﺪﻩ ﻧﺎﻗﺼﺔ ﺍﻹﺻﺒﻊ ،ﻓﺎﻟﻤﺠﻨﻲ
ﻋﻠﻴﻪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺍﻟﻌﻔﻮ ﻋﻠﻰ ﻣﺎﻝ ﻭﻟﻪ ﺩﻳﺔ ﺍﻟﻴﺪ ﺧﻤﺴﻮﻥ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﺺ
ﻓﻴﺄﺧﺬ ﻳﺪﺍ ﻧﺎﻗﺼﺔ ﺇﺻﺒﻌﺎ ﻗﺼﺎﺻﺎ ،ﻭﻳﺄﺧﺬ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ﺍﻟﻤﻔﻘﻮﺩﺓ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺄﺧﺬ ﺩﻳﺔ ﻳﺪ ﻛﺎﻣﻠﺔ ﻭﻳﻌﻔﻮ،
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) (١ﺍﻟﻜﺎﻓﻲ ٣٢٩ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٠ :١٠ﺣﺪﻳﺚ .١١٢٥
) (٢ﺍﻷﻡ ،٥٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٣ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ
،١٤١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٨ :٧ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٤٣ :٩ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٠ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
٢٢٦ﻭ ،٢٩٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٣١ :٦
) (٣ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٤٣ :٩
) (٤ﺍﻟﻜﺎﻓﻲ ٣١٩ :٧ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٩ :١٠ﺣﺪﻳﺚ .١٠٢٢
) (٥ﺍﻷﻡ ٥٣ :٦ﻭ ،٥٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢١ :١٨ﻭﺍﻟﻮﺟﻴﺰ
،١٣٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٥ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٩٨ :٧
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٣٢ :٦
)(١٩٣
ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﺘﺺ ﻓﻴﺄﺧﺬ ﻳﺪﺍ ﻧﺎﻗﺼﺔ ﺇﺻﺒﻌﺎ ،ﻭﻻ ﻳﺄﺧﺬ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ﺍﻟﻤﻔﻘﻮﺩﺓ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻤﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ
ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ " ) (٢ﻭﺍﻟﻤﺜﻞ ﻣﺜﻼﻥ :ﻣﺜﻞ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺭﺓ ﻭﻣﺜﻞ
ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻴﻤﺔ .ﻓﻠﻤﺎ ﻟﻢ ﻳﻜﻦ ﻫﺎﻫﻨﺎ ﻣﺜﻞ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺨﻠﻘﺔ ﻭﺟﺐ ﺃﻥ
ﻳﻜﻮﻥ ﻟﻪ ﻣﺜﻞ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻴﻤﺔ ،ﻓﻴﺄﺧﺬ ﻗﻴﻤﺔ ﺍﻹﺻﺒﻊ ﺍﻟﻤﻔﻘﻮﺩﺓ.
ﻣﺴﺄﻟﺔ :٦١ﺇﺫﺍ ﻗﻄﻊ ﻳﺪﺍ ﺷﻼﺀ ﻭﻳﺪﻩ ﺻﺤﻴﺤﺔ ﻻ ﺷﻠﻞ ﺑﻬﺎ ،ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ .ﻭﺑﻪ
ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) .(٣ﻭﻗﺎﻝ ﺩﺍﻭﺩ :ﻟﻪ ﺃﺧﺬ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺎﻟﺸﻼﺀ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻤﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ
ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ " ) (٥ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺇﻥ ﻋﺎﻗﺒﺘﻢ ﻓﻌﺎﻗﺒﻮﺍ ﺑﻤﺜﻞ
ﻣﺎ ﻋﻮﻗﺒﺘﻢ ﺑﻪ " ).(٦
ﻣﺴﺄﻟﺔ :٦٢ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻻ ﻗﺼﺎﺹ ﻓﻴﻬﺎ ،ﻓﻔﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ).(٧
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) (١ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٣ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٣ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٤٠ :٣
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٢ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٩٨ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٣٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٤٥٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٥٥ :٩
) (٢ﺍﻟﺒﻘﺮﺓ.١٩٤ :
) (٣ﺍﻷﻡ ،٥٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻮﺟﻴﺰ ،١٣٢ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٤٧٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢١ - ٤٢٠ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٨ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٠ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،٣٢٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٣٢ :٦ﻭﺍﻟﻤﺒﺴﻮﻁ .٨٠ :٢٦
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٠ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٠ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٤٧٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٣٢ :٦
) (٥ﺍﻟﺒﻘﺮﺓ.١٩٤ :
) (٦ﺍﻟﻨﺤﻞ.١٢٦ :
) (٧ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٢٠ :١٨ﻭ ،١٠٦ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٤٥ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٢ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ
،٣٢٣ :٧ﻭﺍﻟﺨﺮﺷﻲ .٤٠ :٨
)(١٩٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻲ ﺫﻟﻚ ،ﻷﻥ
ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﻜﻮﻣﺔ ﻓﺘﺒﺮﺃ ﺍﻟﺬﻣﺔ ﺑﻴﻘﻴﻦ.
ﻣﺴﺄﻟﺔ :٦٣ﺇﺫﺍ ﻗﻄﻊ ﺇﺻﺒﻊ ﺭﺟﻞ ،ﻓﺴﺮﺕ ﺇﻟﻰ ﻛﻔﻪ ،ﻓﺬﻫﺐ ﻛﻔﻪ ،ﺛﻢ
ﺍﻧﺪﻣﻠﺖ ،ﻓﻌﻠﻴﻪ ﻓﻲ ﺍﻹﺻﺒﻊ ﻭﺍﻟﻜﻒ ﺍﻟﻘﺼﺎﺹ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻹﺻﺒﻊ ﺩﻭﻥ ﺍﻟﻜﻒ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻻ ﻗﺼﺎﺹ ﻋﻠﻴﻪ ﺃﺻﻼ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻤﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ ﺍﻋﺘﺪﻯ
ﻋﻠﻴﻜﻢ " ) (٤ﻭﻫﺬﺍ ﻗﺪ ﺍﻋﺘﺪﻯ ﺑﺎﻷﺻﺒﻊ ﻭﺍﻟﻜﻒ.
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻓﺈﻥ ﻋﺎﻗﺒﺘﻢ ﻓﻌﺎﻗﺒﻮﺍ ﺑﻤﺜﻞ ﻣﺎ ﻋﻮﻗﺒﺘﻢ ﺑﻪ " ).(٥
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ).(٦
ﻣﺴﺄﻟﺔ :٦٤ﺇﺫﺍ ﺃﻭﺿﺢ ﺭﺃﺳﻪ ،ﻓﺬﻫﺐ ﺿﻮﺀ ﻋﻴﻨﻪ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻲ
ﺍﻟﻤﻮﺿﺤﺔ ﻭﺿﻮﺀ ﺍﻟﻌﻴﻦ ﻣﻌﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ،ﻭﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ:
ﻻ ﻗﺼﺎﺹ ﻓﻲ ﺍﻟﻀﻮﺀ ﻣﺜﻞ ﺍﻟﻜﻒ ) .(٧ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻓﻲ ﺍﻟﻀﻮﺀ
ﺍﻟﻘﺼﺎﺹ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ) - (٨ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .-
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٨ :٨ﻭﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢١٤ :٣ﺣﺪﻳﺚ ،٣٩٦
ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٠ :١٠ﺣﺪﻳﺚ .١٠٦٤
) (٢ﺍﻷﻡ ،٥٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٤ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٨٤ :٧
) (٣ﺍﻟﻬﺪﺍﻳﺔ ،٣١٨ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٨ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٥ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٨٤ :٧
) (٤ﺍﻟﺒﻘﺮﺓ.١٩٤ :
) (٥ﺍﻟﻨﺤﻞ.١٢٦ :
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٧ﺍﻷﻡ ،٥٢ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٠٧ - ٤٠٥ :١٨
) (٨ﺍﻟﻤﺠﻤﻮﻉ .٤٠٦ :١٨
)(١٩٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﺼﺎﺹ ﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ،ﻭﺇﻧﻤﺎ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻀﻮﺀ ﻛﻘﻮﻟﻪ
ﻓﻲ ﺍﻹﺻﺒﻊ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﻻ ﻳﺴﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺑﺎﻟﺴﺮﺍﻳﺔ ﺇﻟﻰ
ﺿﻮﺀ ﺍﻟﻌﻴﻦ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٦٥ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ ﺭﺟﻞ ،ﻛﺎﻥ ﻟﻠﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺘﺺ ﻣﻦ ﺍﻟﺠﺎﻧﻲ ﻓﻲ
ﺍﻟﺤﺎﻝ ﻭﺍﻟﺪﻡ ﺟﺎﺭ ،ﻭﻟﻜﻨﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺼﺒﺮ ﻟﻴﻨﻈﺮ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﻣﻦ ﺍﻧﺪﻣﺎﻝ ﺃﻭ
ﺳﺮﺍﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ) .(٣ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻭﻣﺎﻟﻚ :ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻘﺼﺎﺹ
ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ
ﻣﻦ ﺍﻧﺪﻣﺎﻝ ﺃﻭ ﺳﺮﺍﻳﺔ ﺇﻟﻰ ﺍﻟﻨﻔﺲ ،ﻓﺈﻥ ﺍﻧﺪﻣﻞ ﺍﻟﻘﻄﻊ ﻭﺟﺐ ﺍﻟﻘﺼﺎﺹ ،ﻭﺇﻥ ﺳﺮﻯ
ﺇﻟﻰ ﺍﻟﻨﻔﺲ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻪ ،ﻭﺃﺧﺬ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻨﻔﺲ .ﻭﺇﻥ ﺳﺮﻯ ﺇﻟﻰ
ﺍﻟﻤﺮﻓﻖ ﻭﺍﻧﺪﻣﻞ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻋﻨﻪ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺔ ﻭﺍﻟﺴﺮﺍﻳﺔ ﻣﻌﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٦٦ﺇﺫﺍ ﻗﻄﻊ ﻳﺪﻱ ﻏﻴﺮﻩ ﻭﺭﺟﻠﻴﻪ ﻭﺃﺫﻧﻴﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺩﻳﺘﻬﺎ
ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﺑﻞ ﻳﺄﺧﺬ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻳﻨﺘﻈﺮ ﺣﺘﻰ ﺗﻨﺪﻣﻞ ،ﻓﺈﻥ
ﺍﻧﺪﻣﻠﺖ ﻛﺎﻥ ﻟﻪ ﺩﻳﺎﺗﻬﺎ ﻛﻠﻬﺎ ﻛﺎﻣﻠﺔ ،ﻭﺇﻥ ﺳﺮﺕ ﺇﻟﻰ ﺍﻟﻨﻔﺲ ﻛﺎﻥ ﻟﻪ ﺩﻳﺔ ﻭﺍﺣﺪﺓ.
ﻭﺃﻣﺎ ﺍﻟﻘﺼﺎﺹ ﻓﻠﻪ ﺃﻥ ﻳﻘﺘﺺ ﻓﻲ ﺍﻟﺤﺎﻝ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ .ﻭﻭﺍﻓﻘﻨﺎ ﺃﺻﺤﺎﺏ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ).(٥
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) (١ﺍﻟﻠﺒﺎﺏ ٤٨ :٣ﻭ ٥١ﻭ ،٥٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٣٠٧ :٧ﻭ .٣١٧
) (٢ﺍﻟﻬﺪﺍﻳﺔ ،٣١٨ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٣٠٧ :٧
) (٣ﺍﻷﻡ ،٥٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٥٥ :١٨
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١١ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٩٤ :٧
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٤٥٥ :١٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٥ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٣١٠ :٧ﻭ .٣١١
)(١٩٦
ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺩﻳﺎﺗﻬﺎ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﺇﻥ ﺑﻠﻐﺖ ﺩﻳﺎﺕ
ﺍﻟﻨﻔﺲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺃﻛﺜﺮ ﻣﻦ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﻓﻲ ﺍﻟﺤﺎﻝ ).(٢
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺩﻳﺎﺗﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻗﺒﻞ ﺍﻻﻧﺪﻣﺎﻝ،
ﻷﻥ ﺍﻟﺪﻳﺔ ﺇﻧﻤﺎ ﺗﺴﺘﻘﺮ ﺣﺎﻝ ﺍﻻﻧﺪﻣﺎﻝ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﻪ ،ﻷﻧﻪ ﻻ ﻳﺨﻠﻮ ﺃﻥ ﻳﻨﺪﻣﻞ ﺃﻭ ﻳﺴﺮﻱ
ﺇﻟﻰ ﺍﻟﻨﻔﺲ .ﻓﺈﻥ ﺍﻧﺪﻣﻠﺖ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﺃﺧﺬ ﻭﺯﻳﺎﺩﺓ ﻳﻄﻠﺐ ﺑﻬﺎ ،ﻭﺇﻥ ﺳﺮﺕ ﺇﻟﻰ
ﺍﻟﻨﻔﺲ ﻓﻠﻪ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﺃﺧﺬﻫﺎ.
ﻣﺴﺄﻟﺔ :٦٧ﺷﻌﺮ ﺍﻟﺮﺃﺱ ،ﻭﺍﻟﻠﺤﻴﺔ ،ﻭﺍﻟﺤﺎﺟﺒﻴﻦ ،ﻭﺃﻫﺪﺍﺏ ﺍﻟﻌﻴﻨﻴﻦ ﻣﺘﻰ ﺃﻋﺪﻡ
ﺇﻧﺒﺎﺕ ﺷﺊ ﻣﻨﻬﺎ ﻓﻔﻴﻬﺎ ﺍﻟﺪﻳﺔ.
ﻓﻔﻲ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻠﺤﻴﺔ ﺩﻳﺔ ﻛﺎﻣﻠﺔ ،ﻭﻓﻲ ﺷﻌﺮ ﺍﻟﺤﺎﺟﺒﻴﻦ ﺧﻤﺴﻤﺎﺋﺔ ،ﻭﻓﻲ
ﺃﻫﺪﺍﺏ ﺍﻟﻌﻴﻨﻴﻦ ﺍﻟﺪﻳﺔ ،ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺠﺴﺪ .ﻭﺑﻪ
ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(٤
ﻭﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﻀﻰ ﻓﻲ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﺑﻌﺸﺮ ﻣﻦ ﺍﻹﺑﻞ ).(٥
ﻭﻗﻀﻰ ﺯﻳﺪ ﻓﻴﻪ ﺑﺜﻠﺚ ﺍﻟﺪﻳﺔ ).(٦
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٤٥٥ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٩٥ :٧
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٥٥ :١٨
) (٣ﺍﻟﻤﺠﻤﻮﻉ ٤٥٥ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٤٩٤ :٧
) (٤ﺍﻧﻈﺮ ﺍﻟﺘﻬﺬﻳﺐ ٢٥٠ :١٠ﺣﺪﻳﺚ ،٩٩٠ﻭﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ،٧١ :٢٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٦١٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨١ :٦
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٩٨ :٨
) (٦ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
)(١٩٧
ﻭﺭﻭﻱ ﻋﻦ ﺯﻳﺪ ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻲ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺪﻳﺔ ،ﻭﻟﻢ ﻳﻔﺼﻞ .ﻭﻓﻲ ﺍﻟﺒﺎﻗﻲ ﺣﻜﻮﻣﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻴﺲ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺸﻌﺮ ﺩﻳﺔ ،ﻭﻓﻲ ﺟﻤﻴﻌﻪ ﺣﻜﻮﻣﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﺃﻓﺮﻍ ﻗﺪﺭﺍ ﻋﻠﻰ ﺭﺃﺱ ﺭﺟﻞ ﻓﺘﻤﻌﻂ ) (٥ﺷﻌﺮﻩ ،ﻓﺄﺗﻰ
ﻋﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﻟﻪ :ﺍﺻﺒﺮ ﺳﻨﺔ ﻓﺼﺒﺮ ﺳﻨﺔ ﻓﻠﻢ ﻳﻨﺒﺖ ﻓﻘﻀﻰ ﻋﻠﻴﻪ
ﺑﺎﻟﺪﻳﺔ ) ،(٦ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٦٨ﺇﺫﺍ ﺟﺮﺡ ﻏﻴﺮﻩ ،ﺛﻢ ﺃﻥ ﺍﻟﻤﺠﺮﻭﺡ ﻗﻄﻊ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﺠﺮﺡ ﻟﺤﻤﺎ ،ﻓﺈﻥ
ﻛﺎﻥ ﻣﻴﺘﺎ ﻓﻼ ﺑﺄﺱ ﻭﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﺤﻤﺎ ﺣﻴﺎ ﺛﻢ ﺳﺮﻯ
ﺇﻟﻰ ﻧﻔﺴﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺍﻟﻘﻮﺩ ﻭﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺃﻥ ﻳﺮﺩﻭﺍ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﻋﻠﻰ
ﺃﻭﻟﻴﺎﺀ ﺍﻟﺠﺎﻧﻲ .ﻭﻛﺬﻟﻚ ﻟﻮ ﺷﺎﺭﻙ ﺍﻟﺴﺒﻊ ﻓﻲ ﻗﺘﻞ ﻏﻴﺮﻩ ،ﺃﻭ ﺟﺮﺣﻪ ﻏﻴﺮﻩ ﻓﺠﺮﺡ ﻫﻮ
ﻧﻔﺴﻪ ﻓﻤﺎﺕ.
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﻃﺮﻳﻘﻴﻦ ﻓﻴﻤﻦ ﻗﻄﻊ ﻟﺤﻤﺎ ﺣﻴﺎ.
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) (١ﺍﻟﻤﻮﻃﺄ ،٨٥٧ :٢ﻭﺍﻷﻡ ،٣١٦ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٨ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٧ :٩ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ٤١٥ :٢ﻭﻓﻲ ﺍﻟﺠﻤﻴﻊ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ.
) (٢ﺍﻟﻨﺘﻒ ،٦٧٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٩ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٩ :٨
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٢ - ٣١١ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧١ :٢٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٤ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ
ﺍﻟﻤﺤﺘﺎﺭ ،٥٧٧ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٣٣ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،١٢٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٨١ :٦ﻭ .٢٨٢
) (٣ﺍﻷﻡ ٥١ :٦ﻭ ،١٢٣ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٢٤ :١٩ﻭ ،١٢٨ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢
ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،١٠٤ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٩ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧١ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٧٤ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٦
،٥٧٧
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٩ :٨ﻭﺍﻟﻤﺤﻠﻲ ،٤٣٣ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٣ :٩ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ٢٨١ :٦ﻭ .٢٨٢
) (٤ﺍﻟﻜﺎﻓﻲ ٣١٦ :٧ﺣﺪﻳﺚ ٢٣ﻭ ،٢٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٠ :١٠ﺣﺪﻳﺚ .٩٩٢ - ٩٩٠
) (٥ﺍﻣﻌﻂ ﺷﻌﺮﻩ ﻭﺗﻤﻌﻂ ،ﺇﺫﺍ ﺗﻨﺎﺛﺮ .ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ ٣٤٣ :٤ﻣﺎﺩﺓ )ﻣﻌﻂ(.
) (٦ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٢ :٤ﺣﺪﻳﺚ ،٣٨٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٢ :١٠ﺣﺪﻳﺚ .١٠٣٥
)(١٩٨
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﻘﻮﺩ ،ﻭﻋﻠﻰ ﺷﺮﻳﻚ ﺍﻟﺴﺒﻊ ﻭﺍﻟﺠﺎﺭﺡ ﻧﻔﺴﻪ ﺑﻌﺪ ﺟﺮﺍﺣﺔ ﻏﻴﺮﻩ ﻋﻠﻰ
ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ.
ﻭﺍﻵﺧﺮ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ،ﻭﻳﻠﺰﻣﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ).(١
ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻻ ﻗﻮﺩ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻭﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ،
ﻭﻟﻢ ﻳﺨﺘﻠﻔﻮﺍ ﻓﻲ ﺷﺮﻳﻚ ﺍﻟﺴﺒﻊ ﻭﺍﻟﺠﺎﺭﺡ ﻧﻔﺴﻪ ﺑﻌﺪ ﺟﺮﺍﺣﺔ ﻏﻴﺮﻩ ﺃﻧﻬﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺟﻤﺎﻋﺔ ﻓﻲ ﻗﺘﻞ ﻭﺍﺣﺪ
ﻛﺎﻥ ﻋﻠﻰ ﺟﻤﻌﻴﻬﻢ ﺍﻟﻘﻮﺩ ،ﻭﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ) (٣ﺑﺎﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ،ﻭﻟﻢ
ﻳﻔﺼﻠﻮﺍ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻏﻴﺮ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ،ﺃﻭ ﻫﻮ ﻣﻦ ﺟﻤﻠﺘﻬﻢ ،ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺴﺒﻊ
ﻣﻦ ﺟﻤﻠﺘﻬﻢ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻮﺩ.
ﻣﺴﺄﻟﺔ :٦٩ﺇﺫﺍ ﻗﻄﻊ ﺍﻷﻧﻤﻠﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺇﺻﺒﻊ ﺭﺟﻞ ،ﺛﻢ ﻗﻄﻊ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ
ﺍﻷﻧﻤﻠﺔ ﺍﻟﺘﻲ ﺗﺤﺘﻬﺎ ،ﺛﻢ ﺳﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﺈﻥ ﻛﺎﻥ ﻟﺤﻤﺎ ﻣﻴﺘﺎ ﻓﻌﻠﻰ ﺍﻟﻘﺎﻃﻊ ﺍﻟﻔﺪﺍﺀ ﺑﻼ
ﺧﻼﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻄﻊ ﻓﻲ ﻟﺤﻢ ﺣﻲ ﻓﻌﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺨﻼﻑ ،ﻭﻛﺬﻟﻚ ﺇﻥ
ﻗﻄﻊ ﺇﺻﺒﻊ ﺭﺟﻞ ،ﻓﺄﺻﺎﺑﻪ ﻓﻴﻬﺎ ﺍﻷﻛﻠﺔ ،ﻓﻘﻄﻊ ﺍﻟﻜﻒ ﻛﻠﻪ ﺧﻮﻓﺎ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ،
ﻭﺳﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻤﺎﺕ ،ﻓﻬﺬﺍ ﺍﻟﻘﻄﻊ ﺧﻮﻑ ﺍﻷﻛﻠﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻲ ﻟﺤﻢ ﺣﻲ،
ﻭﺍﻟﺨﻼﻑ ﻓﻴﻪ ﻣﺜﻞ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ.
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﺎﺗﻞ ﻫﻮ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ) ،(٤ﻭﻗﺪ ﻣﻀﻰ ﺃﺻﻞ
ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ،ﻭﻫﻮ ﺇﺫﺍ ﻗﻄﻊ ﺭﺟﻞ ﻳﺪﻩ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻜﻮﻉ ،ﻭﺁﺧﺮ ﺫﺭﺍﻋﻪ ﻣﻦ ﺍﻟﻤﺮﻓﻖ
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) (١ﺍﻷﻡ .٥٩ :٦
) (٢ﺍﻷﻡ .٥٩ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ،٢٨٣ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٥ :٤ﺣﺪﻳﺚ ،٢٧٦ - ٢٧٤ﻭﺍﻟﺘﻬﺬﻳﺐ ،٢١٧ :١٠
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢١٨ :٤
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٣٠٢ :٧ﻭ ،٣٠٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٣٣٨ :٩
)(١٩٩
ﻓﺴﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ ،ﻓﻌﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻫﻤﺎ ﻭﺍﺣﺪ ).(١
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﺎﺗﻞ ﺍﻟﺜﺎﻧﻲ ) ،(٢ﻷﻧﻪ ﺃﺯﺍﻝ ﻣﻮﺿﻊ ﺍﻟﺠﻨﺎﻳﺔ ﻣﻦ ﺍﻷﻭﻝ،
ﻭﻗﻄﻊ ﺳﺮﺍﻳﺘﻪ ،ﻭﻗﺪ ﻣﻀﻰ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :٧٠ﻓﻲ ﺍﻹﺻﺒﻊ ﺍﻟﺰﺍﺋﺪﺓ ﺇﺫﺍ ﻗﻄﻌﺖ ﺛﻠﺚ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ﺍﻟﺼﺤﻴﺤﺔ
ﺍﻷﺻﻠﻴﺔ ،ﺳﻮﺍﺀ ﻗﻄﻌﺖ ﻣﻊ ﺍﻹﺻﺒﻊ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﺻﻠﻴﺔ ﺃﻭ ﻗﻄﻌﺖ ﻣﻨﻔﺮﺩﺓ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﻣﻘﺪﺭ ،ﺑﻞ ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ) ،(٣ﻓﺈﻥ ﺃﺣﺪﺛﺖ
ﺷﻴﺌﺎ ﻋﻨﺪ ﺍﻻﻧﺪﻣﺎﻝ ﻟﺰﻣﻪ ﻣﺎ ﺑﻴﻦ ﻛﻮﻧﻪ ﻋﺒﺪﺍ ﻻ ﺷﻴﻦ ﻓﻴﻪ ،ﻭﺑﻴﻦ ﻛﻮﻧﻪ ﻋﺒﺪﺍ ﺑﻪ
ﺷﻴﻦ .ﻓﻴﻨﻈﺮ ﻛﻢ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻓﻴﻠﺰﻣﻪ ﺑﻤﻘﺪﺍﺭ ﺫﻟﻚ ﻣﻦ ﺩﻳﺔ ﺍﻟﺤﺮ ،ﻭﺇﻥ ﻟﻢ ﻳﺤﺪﺙ
ﺷﻴﺌﺎ ﺑﻞ ﺃﺣﺪﺙ ﺣﻤﺎﻻ ﺣﺎﻝ ﺍﻻﻧﺪﻣﺎﻝ ﻓﻴﻬﺎ ﻭﺟﻬﺎﻥ:
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻻ ﺷﺊ ﻓﻴﻬﺎ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ).(٥
ﻭﻛﻴﻒ ﻳﻘﻮﻡ؟ ﻋﻠﻰ ﻭﺟﻬﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻳﻘﻮﻡ ﻭﺍﻟﺪﻡ ﺟﺎﺭ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﻘﻮﻡ ﺇﺫﺍ ﻗﺮﺏ ﻣﻦ ﺍﻻﻧﺪﻣﺎﻝ .ﺣﻜﺎﻩ ﺍﻟﺴﺎﺟﻲ ﻋﻨﻪ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
--------------------
) (١ﺍﻷﻡ ٢٣ :٦ﻭ ،٢٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٢٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٣٣٨ :٩
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٣٠٢ :٧ﻭ ،٣٠٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٣٣٨ :٩
) (٣ﺍﻷﻡ ٥٣ :٦ﻭ ،٥٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٩ :١٩ﻭ ،١١٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
،١٠٦
ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨٩ :٩ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ .١٢٧ :٤
) (٤ﺍﻟﻤﺠﻤﻮﻉ .١٣٤ :١٩
) (٥ﺍﻟﻤﺠﻤﻮﻉ .١٣٤ :١٩
) (٦ﺍﻟﻜﺎﻓﻲ ٣٣٨ :٧ﺣﺪﻳﺚ ،١١ﻭﺍﻟﻔﻘﻴﻪ ١٠٣ :٤ﺣﺪﻳﺚ ،٣٤٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٦ :١٠ﺣﺪﻳﺚ .١٠١١
)(٢٠٠
ﻣﺴﺄﻟﺔ :٧١ﺍﻟﻴﺪ ﺍﻟﺸﻼﺀ ﻭﺍﻹﺻﺒﻊ ﺍﻟﺸﻼﺀ ﻓﻴﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ،
ﻭﺛﻠﺚ ﺍﻹﺻﺒﻊ ﺍﻟﺼﺤﻴﺤﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ،ﻭﻻ ﺗﻘﺪﻳﺮ ﻓﻴﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٧٢ﺇﺫﺍ ﻗﻄﻊ ﺃﺫﻥ ﻏﻴﺮﻩ ﻗﻄﻌﺖ ﺃﺫﻧﻪ ،ﻓﺈﻥ ﺃﺧﺬ ﺍﻟﺠﺎﻧﻲ ﺃﺫﻧﻪ ﻓﺄﻟﺼﻘﻬﺎ
ﻓﺎﻟﺘﺼﻘﺖ ،ﻛﺎﻥ ﻟﻠﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﻘﻄﻌﻬﺎ ﻭﺇﺑﺎﻧﺘﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻭﻟﻜﻦ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺠﺒﺮﻩ ﻋﻠﻰ
ﻗﻄﻌﻬﺎ ﻷﻧﻪ ﺣﺎﻣﻞ ﻧﺠﺎﺳﺔ ،ﻷﻧﻬﺎ ﺑﺎﻟﺒﻴﻨﻮﻧﺔ ﺻﺎﺭﺕ ﻣﻴﺘﺔ ﻓﻼ ﺗﺼﺢ ﺻﻼﺗﻪ ﻣﺎ ﺩﺍﻣﺖ
ﻫﻲ ﻣﻌﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٧٣ﻳﻘﻄﻊ ﺫﻛﺮ ﺍﻟﻔﺤﻞ ﺑﺬﻛﺮ ﺍﻟﻔﺤﻞ ﺍﻟﺨﺼﻲ ﺍﻟﺬﻱ ﺳﻠﺖ ﺑﻴﻀﺘﺎﻩ
ﻭﺑﻘﻲ ﺫﻛﺮﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ﻓﻴﻪ ،ﻷﻧﻪ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻪ ).(٦
--------------------
) (١ﺍﻷﻡ ،٦٧ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٤ :٢ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٤٢ :ﻭ ،٢٦٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٠ :١٩
ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٣٧ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٠٦ :٧ﺣﺪﻳﺚ ،١٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٦ :١٠ﺣﺪﻳﺚ ،٧٧٧ﻭﺍﻟﻤﺤﻠﻰ .٤٤١ :١٠
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١١ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٣٢ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٩ :٦
) (٤ﺍﻟﻤﻘﻨﻊ ،١٨٤ :ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٩ :١٠ﺣﺪﻳﺚ .١٠٩٣
) (٥ﺍﻷﻡ ،٥٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٤٢ :ﻭ ،٢٤٣ﻭﺍﻟﻮﺟﻴﺰ ،١٣٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٨ :١٨ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٤٢٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٢ :٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٨ :ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٠ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٣٣ :٦
) (٦ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٧ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺍﻷﻡ ،٣١٥ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٨ :١٨
ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٢٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٢ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٣٣ :٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﺤﻠﻰ .٤٥٠ :١٠
)(٢٠١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ) .(١ﻭﻗﻮﻟﻪ " :ﻓﻤﻦ ﺍﻋﺘﺪﻯ
ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ " ) (٢ﻭﻗﺎﻝ " :ﻭﺇﻥ ﻋﺎﻗﺒﺘﻢ ﻓﻌﺎﻗﺒﻮﺍ
ﺑﻤﺜﻞ ﻣﺎ ﻋﻮﻗﺒﺘﻢ ﺑﻪ " ) (٣ﻭﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٤ﻳﻘﺘﻀﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٧٤ﻓﻲ ﺫﻛﺮ ﺍﻟﻌﻨﻴﻦ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺬﻛﺮ ﺍﻟﺼﺤﻴﺢ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻓﻴﻪ ﺣﻜﻮﻣﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٧٥ﻓﻲ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺍﻟﺪﻳﺔ ﺑﻼ ﺧﻼﻑ.
ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ).(٧
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﻓﻲ ﺍﻟﻴﺴﺮﻯ ﻣﻨﻬﻤﺎ ﺛﻠﺜﻲ ﺍﻟﺪﻳﺔ ،ﻷﻥ ﺍﻟﻮﻟﺪ ﻗﺎﻟﻮﺍ ﻳﻜﻮﻥ
ﻣﻨﻬﺎ ).(٨
ﺩﻟﻴﻠﻨﺎ :ﺃﺧﺒﺎﺭ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﻴﺮ ).(٩
ﻣﺴﺄﻟﺔ :٧٦ﺇﺫﺍ ﻗﻄﻊ ﻃﺮﻑ ﻏﻴﺮﻩ ،ﺛﻢ ﺍﺧﺘﻠﻔﺎ ،ﻓﻘﺎﻝ ﺍﻟﺠﺎﻧﻲ :ﻛﺎﻥ ﺍﻟﻄﺮﻑ
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٢ﺍﻟﺒﻘﺮﺓ.١٩٤ :
) (٣ﺍﻟﻨﺤﻞ .١٢٦
) (٤ﺍﻟﻜﺎﻓﻲ ٣٢٠ :٧ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٥ :١٠ﺣﺪﻳﺚ .١٠٧٥
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٩٠ :٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٥ :٧
) (٦ﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٠ :١٠ﺣﺪﻳﺚ .١٦٣
) (٧ﺍﻷﻡ ،٧٤ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢
ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٧ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٢٩ :١٨ﻭ ﺝ ،١١٤ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٠ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨١ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺍﻟﻨﺘﻒ ،٦٧٥ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ
ﺍﻟﻤﺤﺘﺎﺭ ،٥٧٨ :٦ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٠٩ :٣
) (٨ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٣ :٤ﺣﺪﻳﺚ ،٣٨٦ﻭﺭﻭﻱ ﺫﻟﻚ ﺃﻳﻀﺎ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺍﻟﻤﺤﻠﻰ
،٤٥٠ :١٠ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٩ :٣ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٣ :٦
) (٩ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ .٣٠٧ :١٠
)(٢٠٢
ﻓﺎﺳﺪﺍ ،ﻓﻼ ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ ﻛﺎﻣﻠﺔ ﻓﻴﻪ .ﻭﻗﺎﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ :ﻛﺎﻥ ﺻﺤﻴﺤﺎ ،ﻓﻔﻴﻪ ﺍﻟﻘﻮﺩ
ﺃﻭ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻄﺮﻑ ﻇﺎﻫﺮﺍ -ﻣﺜﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﻴﻦ ﻭﺍﻟﻌﻴﻨﻴﻦ
ﻭﺍﻷﻧﻒ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ -ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ﻣﻊ ﻳﻤﻴﻨﻪ ،ﺃﻭ ﻳﻘﻴﻢ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﻭﺇﻥ
ﻛﺎﻥ ﺍﻟﻄﺮﻑ ﺑﺎﻃﻨﺎ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻧﺼﺎ ).(١
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻪ ﻓﻴﻬﻤﺎ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ﻓﻴﻬﻤﺎ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﻓﻴﻬﻤﺎ ،ﺇﻻ ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻘﻮﻝ
ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ،ﻭﻓﻲ ﺍﻟﺒﺎﻃﻦ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ).(٢
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ،ﻭﻫﻮ ﻗﻮﻱ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ،ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ).(٥
ﻭﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﻳﺘﻌﺬﺭ ﻋﻠﻰ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻬﺎ ،ﻓﻸﺟﻞ ﺫﻟﻚ
ﻟﺰﻣﺘﻪ ﺍﻟﺒﻴﻨﺔ .ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﺒﺎﻃﻨﺔ ،ﻷﻧﻪ ﻳﺘﻌﺬﺭ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻬﺎ ،ﻓﻸﺟﻞ
ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ.
ﻭﻧﺼﺮﺓ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ
ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ .ﻭﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﻤﺪﻋﻲ ،ﻓﻸﺟﻞ ﺫﻟﻚ ﻟﺰﻣﺘﻪ ﺍﻟﺒﻴﻨﺔ ﺃﻭ ﻳﻤﻴﻦ ﺍﻟﺠﺎﻧﻲ
ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻓﻲ ﺍﻟﺠﺎﻧﻲ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ .١٧٣ :١٩
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،١٧٣ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٤ :٦
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،١٧٣ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٤ :٦
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،١٧٣ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٤ :٦
) (٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٨٧ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٧ :٤ﺣﺪﻳﺚ ٨ﻭﺹ ٢١٨ﺣﺪﻳﺚ ،٥٣ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٥٢ :١٠ﻭﺍﻟﻜﺎﻓﻲ ٤١٥ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٠ :٣ﺣﺪﻳﺚ ،٥٢
ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٩ :٦ﺣﺪﻳﺚ .٥٥٣
)(٢٠٣
ﻭﺍﺣﺘﺞ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ
ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺇﻻ ﻓﻲ ﺍﻟﻘﺴﺎﻣﺔ .ﻓﺠﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻘﺴﺎﻣﺔ ﻋﻠﻰ
ﺍﻟﻤﺪﻋﻲ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻭﻟﻲ ﺍﻟﺪﻡ ﻻ ﻳﻤﻜﻨﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻓﻲ
ﺍﻟﻌﺎﺩﺓ ،ﻷﻥ ﺍﻟﻘﺎﺗﻞ ﻳﻄﻠﻖ ﺧﻠﻮﺍﺕ ﺍﻟﻤﻘﺘﻮﻝ.
ﻣﺴﺄﻟﺔ :٧٧ﺇﺫﺍ ﻗﻠﻊ ﺳﻦ ﻣﺜﻐﺮ ) ،(١ﻛﺎﻥ ﻟﻪ ﻗﻠﻊ ﺳﻨﻪ ،ﻓﺈﺫﺍ ﻗﻠﻌﻪ ﺛﻢ ﻋﺎﺩ ﺳﻦ
ﺍﻟﺠﺎﻧﻲ .ﻛﺎﻥ ﻟﻠﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻠﻌﻪ ﺛﺎﻧﻴﺎ ﺃﺑﺪﺍ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ.
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٢
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺷﺊ ﻟﻪ ).(٣
ﻭﺍﻟﺜﺎﻟﺚ :ﻟﻴﺲ ﻟﻪ ﻗﻠﻌﻬﺎ ،ﻭﻟﻪ ﺍﻟﺪﻳﺪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٧٨ﺇﺫﺍ ﻗﻠﻊ ﺳﻦ ﻣﺜﻐﺮ ،ﻭﺃﺧﺬ ﺩﻳﺘﻬﺎ ،ﺛﻢ ﻧﺒﺘﺖ ﺍﻟﺴﻦ ،ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩ
ﺍﻟﺪﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
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) (١ﺍﻹﺛﻐﺎﺭ :ﺳﻘﻮﻁ ﺳﻦ ﺍﻟﺼﺒﻲ ﻭﻧﺒﺎﺗﻬﺎ ﺑﻌﺪ ﺍﻟﺴﻘﻮﻁ .ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ ) ٢١٣ :١ﻣﺎﺩﺓ ﺛﻐﺮ(.
) (٢ﺍﻷﻡ ،٥٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٦ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٧ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٤٩٨ :
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٦ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٤٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٣٥ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٣٦ :٩
) (٤ﺍﻟﻮﺟﻴﺰ ،١٤٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٦ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٤٣٥ :٩ﻭ ،٤٣٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٤٣٦
) (٥ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺇﺩﺭﻳﺲ ﻓﻲ ﺳﺮﺍﺋﺮﻩ ٣٨٧ :٣ﻭﺑﻌﺪ ﻧﻘﻞ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ،ﺛﻢ ﺍﺳﺘﺪﻝ ﺷﻴﺨﻨﺎ ...ﻓﻘﺎﻝ:
" ﺩﻟﻴﻠﻨﺎ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ " ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ ﻣﻦ ﺃﺟﻤﻊ ﻣﻌﻪ ﻋﻠﻰ ﺫﻟﻚ؟! ﻭﺃﻱ ﺃﺧﺒﺎﺭ ﻟﻬﻢ ﻓﻴﻪ؟!.
ﺃﻗﻮﻝ :ﻟﻌﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺼﻨﻒ ﻗﺪﺱ ﺳﺮﻩ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺃﺧﺒﺎﺭ ﻟﻢ ﺗﺼﻞ ﺇﻟﻴﻨﺎ ﻭﺍﻟﻠﻪ ﺍﻟﻌﺎﻟﻢ.
)(٢٠٤
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩﻫﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺇﻳﺠﺎﺏ ﺍﻟﺮﺩ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻻ ﺩﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٧٩ﺍﻟﺴﻦ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻴﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺴﻦ ﺍﻷﺻﻠﻲ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﻣﻘﺪﺭ ،ﻭﻻ ﺗﺒﻠﻎ ﺍﻟﺤﻜﻮﻣﺔ
ﺳﻦ ﺍﻷﺻﻠﻲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٨٠ﺇﺫﺍ ﻭﺟﺐ ﻹﻧﺴﺎﻥ ﻗﺼﺎﺹ ﻓﻲ ﻧﻔﺲ ﺃﻭ ﻃﺮﻑ ،ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ
ﻳﻘﺘﺺ ﺑﻨﻔﺴﻪ .ﻓﺈﻥ ﺫﻟﻚ ﻟﻺﻣﺎﻡ ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ ﺑﻪ ﺍﻹﻣﺎﻡ ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﺑﺎﺩﺭ
ﻭﺍﺳﺘﻮﻓﺎﻩ ﺑﻨﻔﺴﻪ ﻭﻗﻊ ﻣﻮﻗﻌﻪ ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ،ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺷﺊ ﻋﻠﻴﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﻦ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٨١ﺃﺟﺮﺓ ﻣﻦ ﻳﻘﻴﻢ ﺍﻟﺤﺪﻭﺩ ﻭﻳﻘﺘﺺ ﻟﻠﻨﺎﺱ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺫﻟﻚ ﻣﻦ ﺧﻤﺲ ﺍﻟﺨﻤﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻠﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺎ ﻫﻮ ﺃﻫﻢ ﻣﻨﻪ ﻣﺜﻞ ﺗﻘﻮﻳﺔ ﺍﻟﻤﻘﺎﺗﻠﺔ ﻭﺳﺪ ﺍﻟﺜﻐﻮﺭ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻘﺘﺺ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :١٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٩ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٦١٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٥٦٩ :٩ﻭ .٥٧٠
) (٢ﺍﻷﻡ ٥٥ :٦ﻭ ،٥٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٣ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٩٨ :
ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٢٧ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٩ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ
،٦٢٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ..٥٨٩ :٩
) (٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٠٣ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ .٨
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩٢ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٣٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٤٨ :١٨ﻭ ،٤٥١
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٩٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٩٨ :٩
)(٢٠٥
ﻣﻨﻪ ﺍﻷﺟﺮﺓ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻰ ﺍﻟﻤﻘﺘﺺ ﺍﻟﻤﺴﺘﻮﻓﻲ ﺩﻭﻥ ﺍﻟﻤﺴﺘﻮﻓﻰ ﻣﻨﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻋﻠﻰ ﻣﻦ
ﺷﻐﻠﻬﺎ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٨٢ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ ﻋﺒﺪ ،ﻓﻔﻴﻪ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ﻳﺴﺘﻮﻓﻴﻬﺎ ﻣﻨﻪ ﺳﻴﺪﻩ ،ﻭﻳﻤﺴﻚ
ﺍﻟﻌﺒﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ،ﻭﻳﻜﻮﻥ ﺍﻟﺴﻴﺪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ
ﻳﻤﺴﻜﻪ ﻭﻳﺴﺘﻮﻓﻲ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﻲ ﻭﻳﻄﺎﻟﺒﻪ ﺑﻜﻤﺎﻝ
ﻗﻴﻤﺘﻪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻭﺃﻳﻀﺎ :ﻭﺟﻮﺏ ﻧﺼﻒ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﺍﻟﺘﺨﻴﻴﺮ ﺇﻟﻴﻪ ﻓﻲ ﺗﺴﻠﻴﻢ
ﺍﻟﻌﺒﺪ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻜﻤﺎﻝ ﺍﻟﻘﻴﻤﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨٣ﺇﻥ ﻗﻄﻊ ﻳﺪﻱ ﻋﺒﺪ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻤﺎﻝ ﻗﻴﻤﺘﻪ ،ﻭﻳﺘﺴﻠﻢ ﺍﻟﻌﺒﺪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﻛﻤﺎﻝ ﺍﻟﻘﻴﻤﺔ ،ﻭﻟﺴﻴﺪﻩ ﺇﻣﺴﺎﻙ ﻋﺒﺪﻩ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ
ﺑﺎﻟﻘﻴﻤﺔ ).(٧
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺴﻴﺪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻤﺴﻚ ﻋﺒﺪﻩ ﻭﻻ ﺷﺊ ﻟﻪ ،ﻭﺑﻴﻦ ﺃﻥ
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) (١ﺍﻷﻡ ،٦٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٥٢ :١٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٥ :٦
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٥٢ :١٨
) (٣ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﺤﺪﻳﺜﻴﺔ ﺍﻟﻤﺘﻮﻓﺮﺓ .ﻧﻌﻢ ﺇﻧﻬﺎ ﻣﻦ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻤﻌﺪ ﻟﻬﺎ ﺑﻴﺖ
ﺍﻟﻤﺎﻝ.
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٦٨ :٩
) (٥ﺍﻟﻬﺪﺍﻳﺔ ،٣٧٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٦٨ :٩
) (٦ﺍﻟﻜﺎﻓﻲ ٣٠٦ :٧ﺣﺪﻳﺚ ،١٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٦ :١٠ﺣﺪﻳﺚ .٧٧٨
) (٧ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٧٤ :٨
)(٢٠٦
ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﻭﻳﺄﺧﺬ ﻛﻤﺎﻝ ﻗﻴﻤﺘﻪ .ﻭﻟﻴﺲ ﻟﻪ ﺇﻣﺴﺎﻙ ﻋﺒﺪﻩ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ ﻣﻦ
ﺟﻨﺎﻳﺘﻪ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﺍﻟﺴﻴﺪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﻭﻳﻄﺎﻟﺐ ﺑﻜﻞ
ﻗﻴﻤﺘﻪ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻤﺴﻜﻪ ﻭﻳﻄﺎﻟﺐ ﺑﻤﺎ ﻧﻘﺺ ﻻ ﺑﻜﻞ ﻗﻴﻤﺘﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻓﺈﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻪ ﻛﻤﺎﻝ ﻗﻴﻤﺘﻪ
ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻤﺴﻚ ﻋﻨﺪﻩ ﺍﻟﻌﺒﺪ ،ﻷﻧﻪ ﻟﻢ ﻳﺒﻖ ﻟﺴﻴﺪﻩ ﺣﻖ ﻟﻢ ﻳﺴﺘﻮﻓﻪ ،ﻭﻳﻜﻮﻥ ﻗﺪ
ﺣﺼﻞ ﻟﻠﺴﻴﺪ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺒﺪﻝ ﻭﺍﻟﻤﺒﺪﻝ ،ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ.
ﻣﺴﺄﻟﺔ :٨٤ﺇﺫﺍ ﻗﻄﻊ ﺇﺻﺒﻊ ﻏﻴﺮﻩ ،ﻓﻘﺎﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ :ﻗﺪ ﻋﻔﻮﺕ ﻋﻦ ﻋﻘﻠﻬﺎ
ﻭﻗﻮﺩﻫﺎ ،ﺛﻢ ﺍﻧﺪﻣﻠﺖ ﺻﺢ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻮﺩ ﻣﻌﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ :ﻻ ﻳﺼﺢ ﺍﻟﻌﻔﻮ ﻋﻦ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ،ﻷﻧﻪ ﻋﻔﻮ ﻋﻤﺎ ﻟﻢ ﻳﺠﺐ ،ﺑﺪﻟﻴﻞ
ﺃﻥ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺪﻳﺔ ﺍﻹﺻﺒﻊ ﻟﻢ ﻳﻜﻦ ﻟﻪ ،ﻭﻷﻧﻪ ﻋﻔﺎ ﻋﻦ ﻣﺠﻬﻮﻝ ﻷﻧﻪ
ﻻ ﻳﺪﺭﻱ ﻫﻞ ﻳﻨﺪﻣﻞ ﻓﻴﺴﺘﻘﺮ ﺩﻳﺔ ﺇﺻﺒﻊ ،ﺃﻭ ﻳﺴﺮﻱ ﺇﻟﻰ ﺍﻟﻨﻔﺲ ﻓﻴﺨﺘﻠﻒ ﺫﻟﻚ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ :ﻓﺈﻧﻪ ﺣﻖ ﻟﻪ ،ﻳﺠﻮﺯ ﻟﻪ ﺇﺳﻘﺎﻃﻪ ﻛﺎﻟﻘﺼﺎﺹ
ﻓﻴﻬﺎ.
ﻭﻗﻮﻟﻪ :ﺃﻧﻪ ﻟﻢ ﻳﺠﺐ ﺑﺎﻃﻞ ﻓﺈﻥ ﺍﻟﺤﻖ ﻭﺍﺟﺐ ﺑﺎﻟﺠﻨﺎﻳﺔ ،ﻭﺇﻧﻤﺎ ﻳﺘﺄﺧﺮ ﺍﻻﺳﺘﻘﺮﺍﺭ
ﺇﻟﻰ ﺣﻴﻦ ﺍﻻﻧﺪﻣﺎﻝ.
ﻭﻗﻮﻟﻪ :ﻻ ﻳﻤﻠﻚ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻏﻴﺮ ﺛﺎﺑﺖ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺆﺟﻞ
ﺛﺎﺑﺖ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻭﺇﻥ ﻟﻢ ﻳﻤﻠﻚ ﺑﺎﻟﻤﻄﺎﻟﺒﺔ ﻓﻲ ﺍﻟﺤﺎﻝ.
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) (١ﺍﻟﻬﺪﺍﻳﺔ ،٣٧٤ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٧٥ :٦
) (٢ﺍﻟﻬﺪﺍﻳﺔ ،٣٧٤ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٧٥ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٣٠٥ :٧ﺣﺪﻳﺚ ١٢ﻭﺹ ٣٠٧ﺣﺪﻳﺚ ،٢١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٤ :١٠ﺣﺪﻳﺚ .٧٦٥
) (٤ﺍﻷﻡ ،١٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٨٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠٩ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ .١٥٤ :٢٦
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،٤٨٣ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٠٩ :٧
)(٢٠٧
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺟﺐ ﺑﺎﻟﻘﻄﻊ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ،ﻓﻘﻄﻌﺖ ﻳﺪﻩ ﻓﺒﺎﻋﻪ
ﻭﺍﻟﺪﻡ ﺟﺎﺭ ،ﻓﺎﻧﺪﻣﻞ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ ،ﻛﺎﻥ ﺑﺪﻝ ﺗﻠﻚ ﺍﻟﺠﻨﺎﻳﺔ ﻟﻠﺒﺎﻳﻊ ،ﻓﻠﻮﻻ ﺃﻧﻬﺎ
ﻭﺟﺒﺖ ﺣﻴﻦ ﺍﻟﻘﻄﻊ ﻭﻗﺒﻞ ﺍﻟﺒﻴﻊ ﻟﻢ ﻳﻜﻦ ﻟﻠﺒﺎﻳﻊ ﻓﻴﻪ ﺣﻖ.
ﻣﺴﺄﻟﺔ :٨٥ﺇﺫﺍ ﻗﻄﻊ ﺇﺻﺒﻊ ﻏﻴﺮﻩ ،ﻓﻌﻔﺎ ﻋﻨﻬﺎ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ،ﺛﻢ ﺳﺮﻯ ﺇﻟﻰ ﻧﻔﺴﻪ،
ﻛﺎﻥ ﻟﻮﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﻘﻮﺩ ،ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ﺍﻟﺘﻲ ﻋﻔﻰ
ﻋﻨﻬﺎ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ .ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ﺃﺧﺬ ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﺇﻻ ﺩﻳﺔ ﺍﻹﺻﺒﻊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻋﻔﺎ ﻋﻦ ﺍﻹﺻﺒﻊ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻨﻔﺲ ،ﻷﻥ
ﺍﻟﻘﺼﺎﺹ ﻻ ﻳﺘﺒﻌﺾ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ
ﺳﻠﻄﺎﻧﺎ " ) (٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٤ﻓﻤﻦ ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻌﻔﻮ ﻋﻦ
ﺍﻹﺻﺒﻊ ﻗﺪ ﺃﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٨٦ﺇﺫﺍ ﻗﻄﻊ ﺇﺻﺒﻊ ﻏﻴﺮﻩ ،ﺻﺢ ﻣﻦ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﻬﺎ ﻭﻋﻤﺎ
ﻳﺤﺪﺙ ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﺪﻳﺔ .ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺛﻢ ﺳﺮﻯ ﺇﻟﻰ ﺍﻟﻨﻔﺲ ﻛﺎﻥ ﻋﻔﻮﻩ ﻣﺎﺿﻴﺎ ﻣﻦ
ﺍﻟﺜﻠﺚ ،ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺻﻴﺔ .ﻓﺈﻥ ﻟﻢ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺜﻠﺚ ﻛﺎﻥ ﻟﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺨﻠﻮ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﺑﻠﻔﻆ ﺍﻟﻮﺻﻴﺔ ﺃﻭ ﺑﻠﻔﻆ ﺍﻟﻌﻔﻮ ﺃﻭ
ﺍﻹﺑﺮﺍﺀ ،ﻓﺈﻥ ﻗﺎﻝ ﺑﻠﻔﻆ ﺍﻟﻮﺻﻴﺔ ،ﻓﻬﻞ ﺗﺼﺢ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻘﺎﺗﻞ؟ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺗﺼﺢ.
ﻭﺍﻵﺧﺮ :ﻻ ﺗﺼﺢ.
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٧٧ :١٨ﻭ .٤٨٠
) (٢ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺻﺮﻳﺢ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٣ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٤ﺍﻹﺳﺮﺍﺀ.٤٥ :
)(٢٠٨
ﻓﺈﺫﺍ ﻗﺎﻝ ﻻ ﺗﺼﺢ ،ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻛﻠﻬﺎ ﻟﻠﻮﺭﺛﺔ .ﻭﺇﺫﺍ ﻗﺎﻝ ﺗﺼﺢ ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ
ﻟﻪ ﺇﻥ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺜﻠﺚ ،ﻭﺇﻻ ﻟﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻪ .ﻭﺇﻥ ﻗﺎﻝ ﺑﻠﻔﻆ ﺍﻟﻌﻔﻮ
ﻭﺍﻻﺑﺮﺍﺀ ﻓﻬﻞ ﺍﻟﻌﻔﻮ ﻭﺍﻻﺑﺮﺍﺀ ﻣﻦ ﺍﻟﻤﺮﻳﺾ ﻭﺻﻴﺔ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ :ﻓﺈﺫﺍ ﻗﺎﻝ
ﻭﺻﻴﺔ ﻓﻬﻮ ﻛﺎﻟﻮﺻﻴﺔ ،ﻭﻗﺪ ﻣﻀﻰ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺇﺳﻘﺎﻁ ﻭﻟﻴﺲ ﺑﻮﺻﻴﺔ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺻﺢ ﺍﻹﺑﺮﺍﺀ ﻋﻤﺎ ﻭﺟﺐ ﻟﻪ ﻭﻫﻮ
ﺩﻳﺔ ﺍﻹﺻﺒﻊ ،ﻭﻟﻢ ﻳﺼﺢ ﻓﻴﻤﺎ ﻋﺪﺍﻩ ،ﻷﻧﻪ ﺇﺑﺮﺍﺀ ﻋﻤﺎ ﻟﻢ ﻳﺠﺐ ،ﻭﺫﻟﻚ ﻻ ﻳﺼﺢ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ ﻓﻤﻦ ﺗﺼﺪﻕ ﺑﻪ ﻓﻬﻮ ﻛﻔﺎﺭﺓ ﻟﻪ " )(٢
ﻭﺫﻟﻚ ﻋﺎﻡ .ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺟﻮﺍﺯﻩ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨٧ﻣﻴﺮﺍﺙ ﻣﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ ،ﻳﺨﺘﺺ ﺑﻪ ﺍﻹﻣﺎﻡ ،ﻭﻫﻮ
ﻳﻌﻘﻞ ﻋﻨﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﺃﻭ ﺫﻣﻴﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻓﺎﻟﻤﺴﻠﻤﻮﻥ ﻳﻌﻘﻠﻮﻥ ﻋﻨﻪ ،ﻭﻫﻢ ﻳﺮﺛﻮﻧﻪ ،ﻓﻤﻴﺮﺍﺛﻪ
ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ .ﻭﺇﻥ ﻛﺎﻥ ﺫﻣﻴﺎ ﻻ ﻳﻌﻘﻠﻮﻥ ﻋﻨﻪ ،ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﺔ ﻓﻲ ﺭﻗﺒﺘﻪ ﺇﺫﺍ ﻭﺟﺒﺖ
ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ :ﻳﻨﻘﻞ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻔﺊ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻗﺪ ﻣﻀﺖ ﻫﺬﻩ ﻓﻲ ﻛﺘﺎﺏ ﻗﺴﻤﺔ
ﺍﻟﻐﻨﺎﺋﻢ.
ﻣﺴﺄﻟﺔ :٨٨ﻛﻞ ﺟﺮﺡ ﻟﻮ ﺍﻧﺪﻣﻞ ﻭﺟﺐ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ،ﻓﺈﺫﺍ ﺳﺮﻯ ﺇﻟﻰ
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) (١ﺍﻷﻡ ١٠ :٦ﻭ ،١٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٨٣ :١٨ﻭ ،٤٨٤ﻭﺍﻟﻮﺟﻴﺰ ،١٣٩ :٢
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ٤٩٣ :ﻭ ،٤٩٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٠٩ :٧
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٣ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٨ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٢٥ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٠ :٩
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،١٦٨ :٧ﻭﺍﻟﻔﻘﻴﻪ ،٢٣ :٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٤ :٤ﻭ ٣٨٦ :٩ﻭ ،١٧٢ :١٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ
.١٩٥ :٤
)(٢٠٩
ﺍﻟﻨﻔﺲ ﻛﻔﻰ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻨﻔﺲ ﻭﺩﺧﻞ ﺫﻟﻚ ﻓﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻬﺎ ﺛﻢ ﻓﻲ ﺍﻟﻨﻔﺲ ،ﻧﺤﻮ ﺃﻥ ﻳﻘﻄﻊ ﻳﺪﻩ ﺃﻭ
ﺭﺟﻠﻪ ،ﺃﻭ ﻳﻘﻠﻊ ﻋﻴﻨﻪ ﺃﻭ ﺃﻭﺿﺤﻪ ﻓﺴﺮﻯ ﺇﻟﻰ ﺍﻟﻨﻔﺲ ﻭﺟﺐ ﺃﻥ ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﻓﻲ ﺍﻟﺠﺮﺡ
ﺛﻢ ﻓﻲ ﺍﻟﻨﻔﺲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﺃﻥ ﻗﺼﺎﺹ ﺍﻟﻄﺮﻑ
ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻨﻔﺲ.
ﻣﺴﺄﻟﺔ :٨٩ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ ﺭﺟﻞ ﺛﻢ ﻗﺘﻠﻪ ،ﻛﺎﻥ ﻟﻮﻟﻲ ﺍﻟﺪﻡ ﺃﻥ ﻗﻄﻊ ﻳﺪﻩ ﺛﻢ
ﻳﻘﺘﻠﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ :ﻟﻴﺲ ﻟﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻄﺮﻑ ،ﻛﻤﺎ ﻟﻮ ﺳﺮﻯ ﺇﻟﻰ
ﺍﻟﻨﻔﺲ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٩٠ﺇﺫﺍ ﻗﻄﻊ ﻳﺪﻩ ﺛﻢ ﻗﺘﻠﻪ ،ﻓﻮﻟﻲ ﺍﻟﺪﻡ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻞ ﻭﻻ ﻳﻘﻄﻊ،
ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﻄﻊ ﻭﻳﻘﺘﻞ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻘﻄﻊ ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺘﻞ .ﻓﺈﺫﺍ ﻓﻌﻞ ﻫﺬﺍ ﻟﻢ ﻳﺠﺐ
ﻋﻠﻴﻪ ﺩﻳﺔ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻗﻄﻌﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ).(٦
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) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٤٥ :٧ﻭ ،٣٠٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٢١ :٦ﻭﺍﻷﻡ ،١٢ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٨٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٠٣ :٩
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٣٩ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٤٥ :٧ﻭ ،٣٠٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٣٨٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٠٤ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٢١ :٦
) (٣ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻓﻲ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﺤﺪﻳﺜﻴﺔ.
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٠٣ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٨٣ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
.٢٨٣
) (٥ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٠٣ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ٢٨٢ :٨ﻭ .٢٨٣
) (٦ﺍﻷﻡ .٧٠ :٦
)(٢١٠
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﻋﻔﺎ ﺑﻌﺪ ﻗﻄﻊ ﺍﻟﻴﺪ ،ﻓﻌﻠﻴﻪ ﺩﻳﺔ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻗﻄﻌﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺍﺳﺘﻮﻓﻰ ﺣﻘﻪ ،ﻭﻣﻦ ﺍﺳﺘﻮﻓﻰ ﺣﻘﻪ ﻻ ﻳﺮﺟﻊ ﻋﻠﻴﻪ ﺑﺈﺳﻘﺎﻁ ﺣﻖ ﺁﺧﺮ
ﻟﻪ .ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﺪﻳﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٩١ﺇﺫﺍ ﺣﻠﻖ ﻟﺤﻴﺔ ﻏﻴﺮﻩ ﻓﻨﺒﺘﺖ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ.
ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﺷﺊ ﻋﻠﻴﻪ ).(٢
ﻭﺇﻥ ﻟﻢ ﺗﻨﺒﺖ ،ﻓﻘﺪ ﺫﻛﺮﻧﺎ ﺍﻟﺨﻼﻑ ﻓﻴﻪ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٩٢ﻓﻲ ﺍﻟﺸﻔﺘﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻼ ﺧﻼﻑ .ﻭﻓﻲ ﺍﻟﺸﻔﺔ ﺍﻟﺴﻔﻠﻰ ﻣﻨﻬﻤﺎ
ﺳﺘﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻷﻧﻬﺎ ﺗﻤﺴﻚ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﻓﻲ ﺍﻟﻌﻠﻴﺎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻬﻤﺎ ﺳﻮﺍﺀ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٩٣ﻓﻲ ﺇﺑﻬﺎﻡ ﺍﻟﻴﺪ ﺃﻭ ﺍﻟﺮﺟﻞ ﺛﻠﺚ ﺩﻳﺔ ﺍﻷﺻﺎﺑﻊ ﻣﻦ ﺍﻟﻴﺪ ﺃﻭ ﺍﻟﺮﺟﻞ ﻓﻲ
ﺃﻇﻬﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ).(٤
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺍﻷﺻﺎﺑﻊ ﻛﻠﻬﺎ ﺳﻮﺍﺀ ،ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻋﺸﺮ ﻣﻦ
ﺍﻹﺑﻞ ).(٥
--------------------
) (١ﺍﻟﻬﺪﺍﻳﺔ ،٣٨٤ :٨ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ .٣٨٤ :٨
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٥٩٨ :٩ﻭ ،٥٩٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٣٤ :٣ﻭﺍﻟﻮﺟﻴﺰ .١٤٣ :٢
) (٣ﺍﻷﻡ ،١٢٤ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٨ :١٩ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٤٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٤ :٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٩ :٦
ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٨ :٦
) (٤ﺍﻟﻜﺎﻓﻲ ،٣٤٠ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٦٠ :٤ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٣٠٢ :١٠
) (٥ﺍﻷﻡ ،٧٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٦ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٥ :٢ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٤٣٥
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٢ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٥ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٥ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ :٨
،٣١٠ﻭﺍﻟﻠﺒﺎﺏ ،٤٨ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٤ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٢٥ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
.٣١٤
)(٢١١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٩٤ﻓﻲ ﺍﻟﺒﻴﻀﺘﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻓﻲ ﺍﻟﻴﺴﺮﻯ ﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ
-ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ) - (٢ﻷﻥ ﻣﻨﻬﺎ ﻳﺨﻠﻖ ﺍﻟﻮﻟﺪ.
ﻭﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺃﻥ ﺍﻟﺪﻳﺔ ﻓﻴﻬﻤﺎ ﺳﻮﺍﺀ ) .(٣ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺭﻭﻳﻨﺎﻫﺎ ).(٥
ﻣﺴﺄﻟﺔ :٩٥ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻌﻮﺭﺍﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﻠﻘﺔ ،ﺃﻭ ﺫﻫﺒﺖ ﺑﺂﻓﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻠﻪ
ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ.
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٩٦ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ﺇﺫﺍ ﺧﺴﻔﺖ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺯﻳﺪ
ﺑﻦ ﺛﺎﺑﺖ ).(٧
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) (١ﺍﻟﻜﺎﻓﻲ ،٣٤٠ :٧ﻭﺍﻟﻔﻘﻴﻪ ٦٠ :٤ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٣٠٢ :١٠
) (٢ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٣ :٤ﺣﺪﻳﺚ ،٣٨٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٠ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٨٣ :٦
) (٣ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٧ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٠ :١٠ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٦٥ :٤ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ
.١٩٤
) (٤ﺍﻷﻡ ،٧٤ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٤ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٦ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٥٨١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺍﻟﻨﺘﻒ ،٦٧٥ :٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ .٥٧٨ :٦
) (٥ﺍﻟﺘﻲ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻼﺣﻆ.
) (٦ﺍﻟﻤﺤﻠﻰ ،٤١٩ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٧ :١٩
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
) (٧ﺍﻟﻤﻮﻃﺄ ،٨٥٧ :٢ﻭﺍﻷﻡ ،٣١٦ :١٨ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٢١ :٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٧ :٨ﻭﺍﻟﻤﺤﻠﻰ
،٤٢١ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤١٥ﻭﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ.
)(٢١٢
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
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) (١ﺍﻷﻡ ،٣١٥ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٩ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﻮﻃﺄ :٢
،٨٥٨ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٢١ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٥ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٤ :٦
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨٧ :٩ﻭﺍﻟﻤﺤﻠﻰ .٤٢٢ :١٠
)(٢١٣
ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
)(٢١٥
ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﻣﺴﺄﻟﺔ :١ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﺑﻴﻨﻜﻢ
ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ " ) (١ﻓﻴﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻤﺆﻣﻦ ﺍﻟﻤﺘﻘﺪﻡ ﺫﻛﺮﻩ ﻓﻲ ﺍﻟﻜﻨﺎﻳﺘﻴﻦ ﺑﻘﺘﻞ ﺍﻟﺨﻄﺄ
ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻋﺪﻭ ﻟﻜﻢ " ) (٢ﻭﻟﻴﺲ ﺑﻜﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻤﻌﺎﻫﺪ،
ﻷﻧﻪ ﻟﻢ ﻳﺠﺮ ﻟﻪ ﺫﻛﺮ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﻗﺘﻞ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﺷﺒﻪ ﺑﺴﻴﺎﻕ ﺍﻵﻳﺔ ،ﻷﻥ ﺍﻟﻤﺆﻣﻦ ﺟﺮﻯ ﻟﻪ ﺫﻛﺮ ﻓﻲ ﻣﻮﺿﻌﻴﻦ
ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﻭﺩﻳﺔ ﻣﺴﻠﻤﺔ ﺇﻟﻰ ﺃﻫﻠﻪ
ﺇﻻ ﺃﻥ ﻳﺼﺪﻗﻮﺍ " ) (٥ﺛﻢ ﻗﺎﻝ " :ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻋﺪﻭ ﻟﻜﻢ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺘﺤﺮﻳﺮ
ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ " ) (٦ﻭﺫﻟﻚ ﺃﻳﻀﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻤﺆﻣﻦ ﺑﻼ ﺧﻼﻑ .ﻓﻠﻤﺎ ﻗﺎﻝ " :ﻭﺇﻥ
ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ " ) (٧ﻳﺠﺐ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻨﺎﻳﺔ ﻋﻨﻪ ﺃﻳﻀﺎ،
ﻭﺍﻟﺬﻣﻲ ﻟﻢ ﻳﺠﺮ ﻟﻪ ﺫﻛﺮ ،ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻨﻰ ﻋﻨﻪ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٢ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ :ﻋﻤﺪ ﻣﺤﺾ ،ﻭﺧﻄﺄ ﻣﺤﺾ ،ﻭﺷﺒﻴﻪ
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) (١ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٢ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٣ﺍﻧﻈﺮ ﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻤﻲ .١٤٧ :١
) (٤ﺍﻷﻡ ،٣٢٤ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣ :١٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٣٢٤ :٥
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٤٧٧ :١
) (٥ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٦ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٧ﺍﻟﻨﺴﺎﺀ.٩٢ :
)(٢١٧
ﺑﺎﻟﻌﻤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﻘﺘﻞ ﺿﺮﺑﺎﻥ :ﻋﻤﺪ ﻣﺤﺾ ،ﻭﺧﻄﺄ ﻣﺤﺾ ،ﻭﻣﺎ ﺳﻤﻴﻨﺎﻩ ﺑﺸﺒﻴﻪ
ﺍﻟﻌﻤﺪ ﺟﻌﻠﻪ ﻋﻤﺪﺍ ،ﻭﺃﻭﺟﺐ ﻓﻴﻪ ﺍﻟﻘﻮﺩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺇﻻ ﻓﻲ ﻗﺘﻞ
ﺍﻟﻌﻤﺪ ﺍﻟﺨﻄﺄ ﺑﺎﻟﺴﻮﻁ ﻭﺍﻟﻌﺼﺎ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ﻣﻐﻠﻈﺔ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ﻓﻲ ﺑﻄﻮﻧﻬﺎ
ﺃﻭﻻﺩﻫﺎ ).(٤
ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻂ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﺑﻤﻜﺔ
-ﻭﺫﻛﺮ ﺍﻟﺤﺪﻳﺚ -ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ :ﺃﻻ ﺇﻥ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﺴﻮﻁ
ﻭﺍﻟﻌﺼﺎ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ﻓﻲ ﺑﻄﻮﻧﻬﺎ ﺃﻭﻻﺩﻫﺎ ) (٥ﻭﻫﺬﺍ ﻧﺺ ،ﻷﻥ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻤﺎﻩ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ،ﻭﺧﻄﺄ ﺍﻟﻌﻤﺪ ،ﻭﺃﻭﺟﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ.
ﻭﻣﺎﻟﻚ ﻳﺴﻤﻴﻪ ﻋﻤﺪﺍ ) ،(٦ﻭﻳﻮﺟﺐ ﻓﻴﻪ ﺍﻟﻘﻮﺩ .ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻟﻨﺺ ،ﻭﻋﻠﻴﻪ
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) (١ﺍﻷﻡ ،١١٢ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٧٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٥ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٩ :٢٦ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٥٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢١ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٣٢١ - ٣٢٠ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٣٩٠ :٢
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٦ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٠ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٣٢١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٢١ :٩ﻭﺍﻟﻨﺘﻒ ،٦٦٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٣٨ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٧٨ :٧ﻭ ٢٨٠ﺣﺪﻳﺚ ،٩ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٥ :١٠ﻭ ١٥٧ﺣﺪﻳﺚ .٦٢٨ - ٦٢٢
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٠٤ - ١٠٣ :٣ﺣﺪﻳﺚ ٧٦ﻭ ،٧٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٧٧ :٢ﺣﺪﻳﺚ ،٢٦٢٧
ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٤٢ :٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١١ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ
،١٦٩٦ﻭﺍﻟﻤﺤﻠﻰ ،٣٨١ :١٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٥٦ :٤
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ،١٨٥ :٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٠٤ :٣ﺣﺪﻳﺚ ،٧٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٤٠ :٨ﻭ ،٤١
ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٧٨ :٢ﺣﺪﻳﺚ ،٢٦٢٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١١ :٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٥٦ :٤
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦٨ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٦٩٦ﻭﺍﻟﻤﺤﻠﻰ .٣٨١ :١٠
) (٦ﺍﻧﻈﺮ ﺍﻟﻤﺤﻠﻰ .٣٨٠ :١٠
)(٢١٨
ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻷﻧﻪ ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺍﺑﻦ
ﻣﺴﻌﻮﺩ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ .ﻛﻞ ﻫﺆﻻﺀ ﺳﻤﻮﻩ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ،ﻭﺇﻥ
ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻗﺪﺭ ﺍﻟﺪﻳﺔ ،ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻲ ﺫﻛﺮﻩ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ).(١
ﻭﺷﺒﻬﺔ ﻣﺎﻟﻚ ﺃﻥ ﻗﺎﻝ :ﻗﻮﻟﻨﺎ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ﻣﺘﻀﺎﺩ ﻻ ﻳﻮﺻﻒ ﺑﻪ ﻓﻌﻞ ﻭﺍﺣﺪ،
ﻛﻤﺎ ﻻ ﻳﻮﺻﻒ ﺑﻘﺎﺋﻢ ﻗﺎﻋﺪ ،ﻭﺃﺳﻮﺩ ﺃﺑﻴﺾ ،ﻭﻣﺘﺤﺮﻙ ﺳﺎﻛﻦ.
ﻭﺍﻟﺠﻮﺍﺏ :ﺃﻥ ﻫﺬﺍ ﻣﺴﻠﻢ ﻓﻲ ﻓﻌﻞ ﻭﺍﺣﺪ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻫﺎﻫﻨﺎ ،ﻷﻥ ﺍﻟﺬﻱ
ﻫﻮ ﻋﻤﺪ ﻓﻌﻠﻪ ،ﻭﺍﻟﺬﻱ ﺃﺧﻄﺄ ﻓﻴﻪ ﻫﻮ ﻗﺼﺪﻩ ،ﻭﻣﺎ ﻋﻤﺪ ﻓﻴﻪ ،ﻓﺒﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺎﻫﻨﺎ
ﻓﻌﻞ ﻭﺍﺣﺪ ﻭﺻﻒ ﺑﺼﻔﺘﻴﻦ ﺿﺪﻳﻦ ،ﻭﺇﻧﻤﺎ ﺍﺗﺼﻒ ﺑﺬﻟﻚ ﻷﻧﻪ ﻣﻦ ﺟﺎﺭﺣﺘﻴﻦ ﻋﻤﺪ
ﺑﻮﺍﺣﺪﺓ ﻭﺃﺧﻄﺄ ﻓﻲ ﺃﺧﺮﻯ ،ﻭﺫﻟﻚ ﻏﻴﺮ ﻣﺴﺘﺤﻴﻞ ،ﻷﻧﻪ ﻗﺪ ﻳﻌﻤﺪ ﺑﻴﻤﻴﻨﻪ ﻭﻳﺨﻄﺄ
ﺑﻴﺴﺎﺭﻩ ،ﻭﺫﻟﻚ ﻏﻴﺮ ﺑﻌﻴﺪ.
ﻣﺴﺄﻟﺔ :٣ﺍﻟﺪﻳﺔ ﺍﻟﻤﻐﻠﻈﺔ ﻫﻲ ﻣﺎ ﺗﺠﺐ ﻋﻦ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ،ﻭﻫﻲ ﻣﺎﺋﺔ ﻣﻦ
ﻣﺴﺎﻥ ﺍﻹﺑﻞ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻓﻲ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﻭﻋﻦ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﺃﺛﻼﺛﺎ ،ﺛﻼﺛﻮﻥ
ﺣﻘﺔ ،ﻭﺛﻼﺛﻮﻥ ﺟﺬﻋﺔ ،ﻭﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ﻓﻲ ﺑﻄﻮﻧﻬﺎ ﺃﻭﻻﺩﻫﺎ ) .(٢ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ،
ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ) .(٣ﻭﺭﻭﻭﻩ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) .(٤ﻭﺑﻪ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٦ :٤ﺣﺪﻳﺚ ،٤٥٥٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٤١ :٨ﻭ ،٤٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦٩ :٨
ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٣ :١٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٥٧ :٤
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٠ :١٩ﻭ
،٤٤
ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٦ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٢ :٢ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٢٨ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٢ :٨ﻭﺍﻟﻨﺘﻒ ،٦٦٦ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢١٢ :٣
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٦ :٤ﺣﺪﻳﺚ ٤٥٥٠ﻭ ،٤٥٥٤ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٤ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٢ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٤ :١٩
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٦ :٤ﺣﺪﻳﺚ ،٤٥٥١ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٥٧ :٤
)(٢١٩
ﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻲ ﻗﺘﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ).(١
ﻓﺄﻣﺎ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﻓﻲ ﺣﻖ ﺍﻷﺟﻨﺒﻲ ﻓﺈﻧﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﻓﻘﻂ ،ﻭﺍﻟﻤﺎﻝ ﻳﺠﺐ
ﺑﺎﻟﺼﻠﺢ ﺑﻤﻨﺰﻟﺔ ﺛﻤﻦ ﺍﻟﺒﻴﻊ .ﻭﺑﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ :ﺍﻟﻤﻐﻠﻈﺔ :ﺃﺭﺑﺎﻉ ،ﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ
ﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺑﻨﺖ ﻟﺒﻮﻥ ،ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺣﻘﺔ ،ﻭﺧﻤﺲ
ﻭﻋﺸﺮﻭﻥ ﺟﺬﻋﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﺃﻳﻀﺎ ﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻲ ﻣﺎ
ﻗﻠﻨﺎﻩ ،ﻷﻥ ﺍﻟﻤﺴﺎﻥ ﺃﻋﻠﻰ ﺍﻷﺳﻨﺎﻥ.
ﻣﺴﺄﻟﺔ :٤ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﺣﺎﻟﺔ ﻓﻲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻲ ﻣﺆﺟﻠﺔ ﻋﻠﻴﻪ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ).(٦
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) (١ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٦ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٢ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢٩ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ :٢
،٨٤ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٦ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٥ :٢
) (٢ﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٦ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٢ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٢ :١٠
ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٤ :١٩
) (٣ﺍﻟﻨﺘﻒ ،٦٦٦ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٢ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٤٤ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٧ :٧ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ
،٥٧٣ :٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤ :١٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٠٢ﻭﺍﻟﻤﺤﻠﻰ .٣٨٢ :١٠
) (٤ﺍﻟﻜﺎﻓﻲ ٢٨١ - ٢٨٠ :٧ﺣﺪﻳﺚ ١ﻭ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٩ :١٠ﺣﺪﻳﺚ ،٦٣٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٨ :٤
ﺣﺪﻳﺚ ٩٧٣ﻭ .٩٧٦
) (٥ﺍﻷﻡ ،١١٢ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٥٣٨ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٤٨٩ :٩ﻭ ،٤٩٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٨٢ :٩ﻭ ،٤٨٣ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٤ :٦
) (٦ﺍﻟﻠﺒﺎﺏ ،٥٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٢ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٨ :٧ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨٣ - ٤٨٢ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
.١٤٤
)(٢٢٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﺛﺒﺖ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻴﻪ ،ﻭﺍﻟﻮﺟﻮﺏ ﻋﻨﺪﻧﺎ ﻋﻠﻰ
ﺍﻟﻔﻮﺭ ،ﻭﺍﻟﺘﺄﺟﻴﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﺃﻭ ﺻﻠﺢ.
ﻣﺴﺄﻟﺔ :٥ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﺷﺒﻴﺔ ﺍﻟﺨﻄﺄ ﻣﻐﻠﻈﺔ ﺃﺛﻼﺛﺎ ،ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺑﻨﺖ
ﻟﺒﻮﻥ ،ﻭﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺣﻘﺔ ،ﻭﺃﺭﺑﻊ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺧﻠﻔﺔ ﻛﻠﻬﺎ ﻃﺮﻭﻗﺔ
ﺍﻟﻔﺤﻞ.
ﻭﺭﻭﻱ :ﺛﻼﺛﻮﻥ ﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﺛﻼﺛﻮﻥ ﺑﻨﺖ ﻟﺒﻮﻥ ،ﻭﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ،ﻭﻫﻲ
ﻓﻲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ﺗﺴﺘﺄﺩﻯ ﻣﻨﻪ ﻓﻲ ﺳﻨﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻲ ﺃﺛﻼﺙ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﺳﻮﺍﺀ ،ﻋﻠﻰ ﻣﺎ ﺣﻜﻴﻨﺎﻩ ﻋﻨﻪ ﻓﻲ
ﺩﻳﺔ ﺍﻟﻌﻤﺪ ،ﻭﺍﻟﺘﺄﺟﻴﻞ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ﻭﻫﻲ ﺗﻠﺰﻡ ﺍﻟﻌﺎﻗﻠﺔ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻲ ﺃﺭﺑﺎﻉ ،ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻋﻨﻪ ﻓﻲ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ﺩﻭﻥ ﺍﻟﺪﻳﺔ ).(٤
ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﺒﺮﻣﺔ :ﺩﻳﺔ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﺣﺎﻟﺔ ﻓﻲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٦ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﻴﻦ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻤﺎ.
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) (١ﺍﻟﻜﺎﻓﻲ ٢٨١ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٨ :١٠ﺣﺪﻳﺚ ،٦٣٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٩ :٤ﺣﺪﻳﺚ
.٩٧٦
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٨ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٨ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤ :١٩ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٤٩٥ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٦ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٢ :٢ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٢٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨٣ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ
ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٢ :٨ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ١٢٧ :ﻭ ،١٢٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢١٢ :٣
) (٣ﺍﻟﻠﺒﺎﺏ ،٤٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ .٣٠٢ :٨
) (٤ﺍﻟﻤﻮﻃﺄ ،٨٧٢ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٦ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٨ :٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٨٤ :٩
) (٥ﺍﻟﻤﺤﻠﻰ ،٣٨٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٨٣ :٩
) (٦ﺍﻟﻜﺎﻓﻲ ٢٨١ :٧ﺣﺪﻳﺚ ٢ﻭ ،٨ﻭﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٢٦٦ :١ﺣﺪﻳﺚ ،٢٢٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٨ :١٠
ﺣﺪﻳﺚ ،٦٣٥ - ٦٣٣ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٨ :٤ﺣﺪﻳﺚ .٩٧٤ - ٩٧٣
)(٢٢١
ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ،ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ :ﺃﻥ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺃﻻ ﺃﻥ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﺴﻮﻁ ﻭﺍﻟﻌﺼﺎ ﻣﺎﺋﺔ
ﻣﻦ ﺍﻹﺑﻞ ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ ).(١
ﻣﺴﺄﻟﺔ :٦ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﺗﻐﻠﻆ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ ،ﻭﻓﻲ ﺍﻟﺤﺮﻡ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﻐﻠﻆ ﻓﻲ ﺛﻼﺙ ﻣﻮﺍﺿﻊ :ﻓﻲ ﺍﻟﺤﺮﻡ ،ﻭﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ ،ﻭﺇﺫﺍ
ﻗﺘﻞ ﺫﺍ ﺭﺣﻢ ﻣﺤﺮﻡ ،ﻣﺜﻞ :ﺍﻷﺑﻮﻳﻦ ،ﻭﺍﻷﺧﻮﺓ ،ﻭﺍﻷﺧﻮﺍﺕ ،ﻭﺃﻭﻻﺩﻫﻢ ) .(٢ﻭﺑﻪ
ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ،
ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ،ﻭﻋﻄﺎﺀ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﺍﻟﺰﻫﺮﻱ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ :ﻻ ﺗﻐﻠﻆ ﻓﻲ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ
ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺸﻌﺒﻲ .ﻭﺭﻭﻭﻩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ).(٥
--------------------
) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ،١٨٥ :٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٠٤ :٣ﺣﺪﻳﺚ ،٧٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٤٠ :٨ﻭ ،٤١
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦٨ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٨١ :١٠ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١١ :٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٤
،٣٥٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ١٦٩٦ﻭ ٢٣ :٤ﺣﺪﻳﺚ ،١٦٩٩ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٦١ :٢
ﺣﺪﻳﺚ .١٠٠٧
) (٢ﺍﻷﻡ ،١١٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٥ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٤٩٥ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ:
،١٢٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٥٣ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٠ :٢ﻭﺳﺒﻞ
ﺍﻟﺴﻼﻡ ،١٢١٣ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٤ - ٢٧٣ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤١ :٧
) (٣ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٩٨ :٩ﻭ ،٢٩٩ﻭﺍﻟﻤﻮﻃﺄ ،٨٦٧ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧١ :٨ﻭﺍﻟﻤﺤﻠﻰ :١٠
،٣٦٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٠ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٣ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٠ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٥٥٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٥ :١٩ﻭ ،٤٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٤ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤١ :٧
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٣٠٦ :٦ﻭ ،٣٠٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،١٠٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٤ :٦
) (٥ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠١ :٩ﺣﺪﻳﺚ ،١٧٢٩٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٥٥٥
)(٢٢٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(١ﻭﺃﻳﻀﺎ ﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻬﺎ ﺗﻐﻠﻆ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ،ﻓﺎﻟﺘﻐﻠﻴﻆ ﻫﻮ ﺃﻥ ﻳﻠﺰﻡ ﺩﻳﺔ
ﻭﺛﻠﺚ ﻣﻦ ﺃﻱ ﺃﺟﻨﺎﺱ ﺍﻟﺪﻳﺎﺕ ﻛﺎﻥ .ﻭﻗﺎﻝ ﻣﻦ ﻭﺍﻓﻘﻨﺎ ﻓﻲ ﺍﻟﺘﻐﻠﻴﻆ :ﺃﻧﻬﺎ ﻻ ﺗﻐﻠﻆ
ﺇﻻ ﻓﻲ ﺃﺳﻨﺎﻥ ﺍﻹﺑﻞ ،ﻭﻏﻴﺮﻫﺎ ﻳﺆﺧﺬ ﻗﻴﻤﺘﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﻗﺘﻞ ﻓﻲ ﺍﻟﺤﺮﻡ ،ﺃﻭ ﻗﺘﻞ ﺫﺍ
ﻣﺤﺮﻡ ،ﺃﻭ ﻗﺘﻞ ﻓﻲ ﺍﻷﺷﻬﺮ ﺍﻟﺤﺮﻡ ﻓﻌﻠﻴﻪ ﺩﻳﺔ ﻭﺛﻠﺚ ).(٤
ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺍﺑﻦ ﺃﺑﻲ ﻧﺠﻴﺢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻗﻀﻰ ﻓﻲ
ﺍﻣﺮﺃﺓ ﻗﺘﻠﺖ ﺑﻤﻜﺔ ﺑﺴﺘﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﻭﺃﻟﻔﻲ ﺩﺭﻫﻢ ﺗﻐﻠﻴﻈﺎ ﻷﺟﻞ ﺍﻟﺤﺮﻡ ).(٥
ﻭﺭﻭﻯ ﻧﺎﻓﻊ ﺑﻦ ﺟﺒﻴﺮ :ﺃﻥ ﺭﺟﻼ ﻗﺘﻞ ﺭﺟﻼ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ ﻓﻲ ﺍﻟﺤﺮﻡ )،(٦
ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺍﻟﺪﻳﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﺎ ،ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺗﻐﻠﻴﻈﺎ ﻷﺟﻞ ﺍﻟﺤﺮﻡ،
ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻟﻠﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ .ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ).(٧
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻗﺘﻞ ﺃﻭ ﻗﻄﻊ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ ،ﺛﻢ ﻟﺠﺄ ﺇﻟﻰ ﺍﻟﺤﺮﻡ ،ﻟﻢ ﻳﻘﺘﻞ ﻭﻟﻢ
ﻳﻘﻄﻊ ،ﺑﻞ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻄﻌﻢ ﻭﺍﻟﻤﺸﺮﺏ ﺣﺘﻰ ﻳﺨﺮﺝ ،ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ
ﺍﻟﺤﺪ.
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٢٨١ :٧ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ .٢١٥ :١٠
) (٢ﺍﻷﻡ ،١١٣ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٧ :٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٩٩ :٩
ﺣﺪﻳﺚ ،١٧٢٨٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٧ :٢٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٢٦ :٦
) (٣ﺍﻟﺘﻬﺬﻳﺐ ٣٧٠ :٥ﺣﺪﻳﺚ .١٢٨٨
) (٤ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠١ :٩ﺣﺪﻳﺚ ،١٧٢٩٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧١ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٣ :٤
ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ .١٧١٦
) (٥ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٣ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٧١٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١ :١٩
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٧١ :٨ﺑﺎﺧﺘﺼﺎﺭ.
) (٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧١ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٤ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤١ :٧
)(٢٢٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﻓﻲ ﺍﻟﻄﺮﻑ ﻭﺍﻟﻨﻔﺲ ﻣﻌﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﻓﻲ ﺍﻟﻄﺮﻑ ،ﻓﺄﻣﺎ ﻓﻲ ﺍﻟﻨﻔﺲ ﻓﻼ
ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ،ﻭﻳﻀﻴﻖ ﻋﻠﻴﻪ ،ﻭﻳﻬﺠﺮ ،ﻭﻻ ﻳﺒﺎﻳﻊ ﻭﻻ ﻳﺸﺎﺭﻯ ﺣﺘﻰ
ﻳﺨﺮﺝ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻘﻴﺎﺱ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻘﺘﻞ ﺑﻪ ،ﻟﻜﻨﺎ ﻻ ﻧﻘﺘﻠﻪ ﺍﺳﺘﺤﺴﺎﻧﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ
ﺁﻣﻨﺎ " ) (٤ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ،ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ " :ﺃﻭ ﻟﻢ ﻳﺮﻭﺍ ﺃﻧﺎ ﺟﻌﻠﻨﺎ
ﺣﺮﻣﺎ ﺁﻣﻨﺎ ﻭﻳﺘﺨﻄﻒ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻬﻢ " ).(٥
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺃﻋﺘﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﻘﺎﺗﻞ ﻏﻴﺮ
ﻗﺎﺗﻠﻪ ،ﻭﺍﻟﻘﺎﺗﻞ ﻓﻲ ﺍﻟﺤﺮﻡ ،ﻭﺍﻟﻘﺎﺗﻞ ﺑﺬﺣﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ " ).(٦
ﻭﻗﻮﻟﻪ " :ﻭﺍﻟﻘﺎﺗﻞ ﻓﻲ ﺍﻟﺤﺮﻡ " ﻳﻌﻨﻲ ﻗﻮﺩﺍ ﻭﻗﺼﺎﺻﺎ ،ﻷﻥ ﺍﻟﻘﺎﺗﻞ ﺍﺑﺘﺪﺍﺀ ﻗﺪ
ﺩﺧﻞ ﺗﺤﺖ ﻗﻮﻟﻪ " :ﺍﻟﻘﺎﺗﻞ ﻏﻴﺮ ﻗﺎﺗﻠﻪ ".
ﻣﺴﺄﻟﺔ :٩ﺩﻳﺔ ﺍﻟﻘﺘﻞ ﺍﻟﺨﻄﺄ ﺃﺭﺑﺎﻉ ،ﻋﺸﺮﻭﻥ ﻣﻨﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﻋﺸﺮﻭﻥ ﺍﺑﻦ
ﻟﺒﻮﻥ ﺫﻛﺮ ،ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺑﻨﺖ ﻟﺒﻮﻥ ،ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺣﻘﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻋﺜﻤﺎﻥ ،ﻭﺯﻳﺪ
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧٢ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٣٦ :٢ﻭﺍﻟﻤﺤﻠﻰ .٤٩٤ :١٠
) (٢ﺍﻟﻤﺤﻠﻰ ،٤٩٣ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٣٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧٢ :١٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٠٢ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٢٦ :٤ﺣﺪﻳﺚ ،٢ - ١ﻭﺍﻟﻔﻘﻴﻪ ١٣٣ :٢ﺣﺪﻳﺚ ،٥٦١ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٦٣ :٥ﺣﺪﻳﺚ
.١٦١٤
) (٤ﺁﻝ ﻋﻤﺮﺍﻥ.٩٧ :
) (٥ﺍﻟﻌﻨﻜﺒﻮﺕ.٦٧ :
) (٦ﺭﻭﺍﻩ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٢١١ :١٢ﻟﻔﻈﻪ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ :ﻭﻣﺎ
ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﺃﻋﺘﻰ ﻋﻠﻰ ﺍﻟﻠﻪ ﻣﻦ ﺛﻼﺛﺔ ،ﺭﺟﻞ ﻗﺘﻞ ﻓﻲ ﺍﻟﺤﺮﻡ ،ﺃﻭ ﻗﺘﻞ ﻏﻴﺮ ﻗﺎﺗﻠﻪ ،ﺃﻭ ﻗﺘﻞ ﺑﺬﺣﻞ ﻓﻲ
ﺍﻟﺠﺎﻫﻠﻴﺔ.
ﻭﺭﻭﻱ ﺑﺄﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻗﺮﻳﺒﺔ ﻣﻤﺎ ﺫﻛﺮ ﻓﻲ ﻣﺴﻨﺪ ﺃﺣﻤﻞ ﺑﻦ ﺣﻨﺒﻞ ،٣٢ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧١ :٨
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٢ :٤ﺣﺪﻳﺚ .١٦٩٦
)(٢٢٤
ﺑﻦ ﺛﺎﺑﺖ ).(١
ﻭﻗﺪ ﺭﻭﻱ :ﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺣﻘﺔ ،ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺟﺬﻋﺔ ،ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ
ﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺑﻨﺖ ﻟﺒﻮﻥ ) ،(٢ﻭﺑﻪ ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺍﻟﺸﻌﺒﻲ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻲ ﺃﺧﻤﺎﺱ ﻋﺸﺮﻭﻥ ﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﻋﺸﺮﻭﻥ ﺍﺑﻦ ﻟﺒﻮﻥ
ﺫﻛﺮ ،ﻭﻋﺸﺮﻭﻥ ﺑﻨﺖ ﻟﺒﻮﻥ ،ﻭﻋﺸﺮﻭﻥ ﺣﻘﺔ ،ﻭﻋﺸﺮﻭﻥ ﺟﺬﻋﺔ ﺟﻤﻴﻊ ﺃﺳﻨﺎﻥ
ﺍﻟﺰﻛﺎﺓ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ :ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ،ﻭﺍﻟﺰﻫﺮﻱ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﻟﺜﻮﺭﻱ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻲ ﺃﺧﻤﺎﺱ ﺃﻳﻀﺎ .ﻭﺧﺎﻟﻒ ﻓﻲ ﻓﺼﻞ ،ﻓﻘﺎﻝ :ﻣﻜﺎﻥ ﺑﻨﻲ
--------------------
) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،١٧٦ :٣ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ٢٧٠ﻭﺹ ١٧٧ﺣﺪﻳﺚ ،٢٧١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٤ :٨
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٢ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣٩ :٧
) (٢ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٢٦٥ :١ﺣﺪﻳﺚ ،٢٢٧ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٧ :٣ﺣﺪﻳﺚ ،٢٧٤ﻭﺍﻟﻜﺎﻓﻲ ٢٨١ :٧
ﺣﺪﻳﺚ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٧٧ :٤ﺣﺪﻳﺚ ،٢٤٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٨ :١٠ﺣﺪﻳﺚ ،٦٣٤
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٨ :٤ﺣﺪﻳﺚ .٩٧٤
) (٣ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٢٦٥ :١ﺣﺪﻳﺚ ،٢٢٦ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٦ :٤ﺣﺪﻳﺚ ،٤٥٥٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
١٧٧ :٣ﺣﺪﻳﺚ ،٢٧٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٤ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٣ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
،٢٧٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣٨ :٧
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٩ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٤ :١٩ﻭ ،٤٥ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٣ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣٨ :٧
ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢١٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٩٦ :٩
) (٥ﺍﻟﻤﻮﻃﺄ ،٨٥٢ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٢ :٢ﻭﺍﻷﻡ ،١١٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
٨٧٩ :٢ﺣﺪﻳﺚ ،٢٦٣١ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٢ :٣ﺣﺪﻳﺚ ٢٦٣ﻭ ٢٦٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،١٠ :٤
ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٤٣ :٨ﻭ ،٤٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٩ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٤١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٤ - ٧٣ :٨ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٢٦ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٠٣ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ ،١٦٩٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣٨ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
.٢٧٢ :٦
)(٢٢٥
ﻟﺒﻮﻥ ﺑﻨﻲ ﻣﺨﺎﺽ ) .(١ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﻳﺮﻭﻭﻧﻪ ﻋﻦ ﺍﺑﻦ
ﻣﺴﻌﻮﺩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٠ﺍﻟﺪﻳﺔ ﺳﺘﺔ ﺃﺻﻮﻝ :ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺑﻞ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﻋﻠﻰ ﺃﻫﻞ
ﺍﻟﺬﻫﺐ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻮﺭﻕ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻘﺮ ﻣﺎﺋﺘﺎ
ﺑﻘﺮﺓ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺤﻠﻞ ﻣﺎﺋﺘﺎ ﺣﻠﺔ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻐﻨﻢ ﺃﻟﻒ ﺷﺎﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ .ﺇﻻ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺸﺎﺓ :ﺃﻧﻬﺎ ﺃﻟﻔﺎﻥ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻬﺎ ﺛﻼﺛﺔ ﺃﺻﻮﻝ ﺍﻹﺑﻞ ﻣﺎﺋﺔ ،ﺃﻭ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﺃﻭ ﻋﺸﺮﺓ
ﺁﻻﻑ ﺩﺭﻫﻢ ) ،(٥ﻭﻻ ﻳﺠﻌﻞ ﺍﻹﻋﻮﺍﺯ ﺷﺮﻃﺎ ،ﺑﻞ ﻳﻜﻮﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺗﺴﻠﻴﻢ ﺃﻱ ﺍﻟﺜﻼﺛﺔ
ﺷﺎﺀ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺍﻷﺻﻞ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻓﺈﻥ ﺍﻋﻮﺯﺕ ﺍﻧﺘﻘﻠﺖ ﺇﻟﻰ ﺃﺻﻠﻴﻦ:
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) (١ﺍﻟﻠﺒﺎﺏ ،٤٥ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٣ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٤ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٩ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٢٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣٨ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢١٢ :٣
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣٩ :٧ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٢ :٣ﺣﺪﻳﺚ ،٢٦٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٦ :٩
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٤ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢١١ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٢٦ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨٢ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٨ :١٠ﺣﺪﻳﺚ ،٦٣٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٩ :٤ﺣﺪﻳﺚ
.٩٧٦
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٧ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٢ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٤٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،١٢٧ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٨ﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥١ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٢ :٦ﻭﻓﻲ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٨٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٥٠٨ :٩ﻗﺎﻻ :ﻓﺈﺫﺍ ﻗﻠﻨﺎ ﻫﻲ ﺧﻤﺴﺔ ﺃﺻﻮﻝ.
) (٥ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٧ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٣ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٤٥ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ :٨
،٣٠٥ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٢٧ :٦ﻭﺍﻷﻡ ،٣٠٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٠ :١٩
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٠٣ :٢
)(٢٢٦
ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﺃﻭ ﺍﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺻﻞ .ﻓﺘﻜﻮﻥ ﺍﻟﺪﻳﺔ ﺛﻼﺛﺔ
ﺃﺻﻮﻝ :ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﺃﻭ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﺃﻭ ﺍﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ .ﺇﻻ ﺃﻥ ﻟﻺﺑﻞ
ﻣﺰﻳﺔ ﻭﻫﻮ ﺃﻧﻬﺎ ﻣﺘﻰ ﻭﺟﺪﺕ ﻟﻢ ﻳﻌﺪﻝ ﻋﻨﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﺃﻧﺲ ﺑﻦ
ﻣﺎﻟﻚ ).(١
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﺇﻥ ﺃﻋﻮﺯ ﺍﻹﺑﻞ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﻗﻴﻤﺔ ﺍﻹﺑﻞ ﺣﻴﻦ ﺍﻟﻘﺒﺾ ﺃﻟﻒ
ﺩﻳﻨﺎﺭ ،ﺃﻭ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ .ﻓﺎﻟﺪﻳﺔ ﺍﻹﺑﻞ ﻭﺍﻟﻘﻴﻤﺔ ﺑﺪﻝ ﻋﻨﻬﺎ ﻻ ﻋﻦ
ﺍﻟﻨﻔﺲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﻀﻰ ﻓﻲ ﺍﻟﺪﻳﺔ
ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ،ﺃﻭ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ).(٤
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ :ﻭﺩﺩﺕ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺎﻥ
ﻛﻞ ﻋﺸﺮﺓ ﻣﻨﻜﻢ ﻭﺍﺣﺪ ﻣﻦ ﺑﻨﻲ ﻓﺮﺍﺱ ﺑﻦ ﻏﻨﻢ ﺻﺮﻑ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ ) (٥ﻭﻻ
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) (١ﺍﻷﻡ ،١١٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٧ :١٩ﻭ ،٥٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٤١ :٧ﻭ ،٥٤٢
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٦ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٣ :٢ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٤ :٨ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٢٦ :٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
١٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٣٨٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٢ :٦
) (٢ﺍﻷﻡ ١٠٥ :٦ﻭ ١١٤ﻭ ،١١٥ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٨ :١٩ﻭ ،٥٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٢ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،١٠٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ١٢٨ :ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ
،١٢٦ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٣ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٣٨٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
.٢٧٢ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ) ٢٨٠ :٧ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ( ،ﻭﺍﻟﻔﻘﻴﻪ ٧٨ :٤ﺣﺪﻳﺚ ،٢٤٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٠ :١٠ﺣﺪﻳﺚ
.٦٤٠
) (٤ﺍﻟﻤﻮﻃﺄ ٨٥٠ :٢ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٠ :٨ﻭﺍﻷﻡ ،٣٠٦ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٦١ :٤
ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٧٢ :٢ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ .١٠٢٢
) (٥ﺟﺎﺀ ﻓﻲ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻓﻲ ﺍﻟﺨﻄﺒﺔ ﺍﻟﻤﺮﻗﻤﺔ ) (٢٥ﻣﺎ ﻟﻔﻈﻪ " :ﺃﻣﺎ ﻭﺍﻟﻠﻪ ﻟﻮﺩﺩﺕ ﺃﻥ ﻟﻲ ﺑﻜﻢ ﺃﻟﻒ ﻓﺎﺭﺱ ﻣﻦ
ﺑﻨﻲ ﻓﺮﺍﺱ ﺑﻦ ﻏﻨﻢ " .ﻭﻓﻲ ﺧﻄﺒﺔ ﺃﺧﺮﻯ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻤﺮﻗﻮﻣﺔ ) (٩٦ﻟﻔﻈﻬﺎ " :ﻟﻮﺩﺩﺕ ﻭﺍﻟﻠﻪ ﺃﻥ ﻣﻌﺎﻭﻳﺔ
ﺻﺎﺭﻓﻨﻲ ﺑﻜﻢ ﺻﺮﻑ ﺍﻟﺪﻳﻨﺎﺭ ﺑﺎﻟﺪﺭﻫﻢ ".
)(٢٢٧
ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ.
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﻋﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ ،ﻭﺃﺑﻲ ﺍﻟﺪﺭﺩﺍﺀ :ﺃﻥ ﺍﻟﻮﺭﻕ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ
ﺩﺭﻫﻢ ).(١
ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ :ﻭﻳﻤﻜﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺨﺒﺮﻳﻦ ،ﻓﻨﻘﻮﻝ :ﻣﻦ ﻳﻘﻞ ﺍﺛﻨﻲ
ﻋﺸﺮ ﺃﻟﻔﺎ ﺃﺭﺍﺩ ﻣﻦ ﻭﺯﻥ ﺳﺘﺔ ،ﻭﻣﻦ ﻳﻘﻞ ﻋﺸﺮﺓ ﺁﻻﻑ ﺃﺭﺍﺩ ﻣﻦ ﻭﺯﻥ ﺳﺒﻌﺔ ،ﻓﻼ
ﻳﺘﻌﺎﺭﺿﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ).(٢
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ :ﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺍﻟﺪﻳﺔ ﻋﻠﻰ
ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻓﻠﻢ ﺗﺰﻝ ﻛﺬﻟﻚ ﺣﺘﻰ
ﺍﺳﺘﺨﻠﻒ ﻋﻤﺮ ،ﻓﺼﻌﺪ ﻓﺨﻄﺐ ،ﻓﻘﺎﻝ :ﺃﻻ ﺇﻻ ﺍﻹﺑﻞ ﻗﺪ ﻏﻠﺖ ،ﻭﻓﺮﺿﻬﺎ ﻋﻠﻰ
ﺃﻫﻞ ﺍﻟﺬﻫﺐ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻮﺭﻕ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻭﻋﻠﻰ ﺃﻫﻞ
ﺍﻟﺒﻘﺮ ﻣﺎﺋﺘﺎ ﺑﻘﺮﺓ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻐﻨﻢ ﺃﻟﻔﺎ ﺷﺎﺓ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺤﻠﻞ ﻣﺎﺋﺘﺎ ﺣﻠﺔ ).(٣
ﻭﺭﻭﺍﻩ ﻋﻄﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﻣﺜﻞ ﺫﻟﻚ ).(٤
ﻣﺴﺄﻟﺔ :١١ﺍﻟﻤﻮﺿﺤﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻮﺿﺢ ﻋﻈﻢ ﺍﻟﺮﺃﺱ ﺣﺘﻰ ﻳﻈﻬﺮ ﺍﻟﻌﻈﻢ ،ﺃﻭ
ﻳﻘﺮﻉ ﺑﺎﻟﻤﺮﻭﺩ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺩﻡ ﻻ ﻳﻌﻠﻢ ﺍﻹﻳﻀﺎﺡ ﺣﺘﻰ ﻳﻘﺮﻉ ﺍﻟﻌﻈﻢ ﺍﻟﻤﺮﻭﺩ ،ﻭﻓﻴﻬﺎ
ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺮﺃﺱ ،ﺃﻭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ،ﺃﻭ ﻋﻠﻰ ﺍﻷﻧﻒ .ﻭﺑﻪ ﻗﺎﻝ
--------------------
) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٥ - ١٨٤ :٤ﺣﺪﻳﺚ ٤٥٤٢ﻭ ،٤٥٤٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٧٨ :٨ﻭ ،٧٩ﻭﺗﻠﺨﻴﺺ
ﺍﻟﺤﺒﻴﺮ ٢٣ :٤ﺣﺪﻳﺚ ١٧٠٠ﻭ ،١٧٠١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٤١ :٧ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٦١ :٤
) (٢ﺍﻷﻡ ،٣٠٦ :٨ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٧٢ :٢ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٠٢٢ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٦١ :٤
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٤ :٤ﺣﺪﻳﺚ ،٤٥٤٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٦٢ :٤ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٧٣ :٢ﺣﺪﻳﺚ ،١٠٢٤
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٠ :٧
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٤ :٤ﺣﺪﻳﺚ ،٤٥٤٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٨ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣٩ :٧ﻭﻧﺼﺐ
ﺍﻟﺮﺍﻳﺔ .٣٦٣ :٤
)(٢٢٨
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺮﺃﺱ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ -ﻭﺇﻥ ﻛﺎﻧﺖ
ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻓﻴﻬﺎ ﻋﺸﺮ ﻣﻦ ﺍﻹﺑﻞ ،ﻷﻥ ﺍﻟﺸﻴﻦ ﺑﻬﺎ ﺃﻛﺜﺮ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻷﻧﻒ ﻓﻔﻴﻬﺎ ﺣﻜﻮﻣﺔ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻘﺪﺭ ،ﻭﺇﻥ
ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺮﺃﺱ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .(٣) -
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ :ﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ،ﺃﻧﻪ ﻛﺎﻥ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻛﺘﺐ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻴﻤﻦ :ﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ).(٥
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ:
ﻓﻲ ﺍﻟﻤﻮﺍﺿﺢ ﺧﻤﺲ ﺧﻤﺲ ).(٦
--------------------
) (١ﺍﻷﻡ ٧٦ :٦ﻭ ،١١٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٣ :١٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٤ :٧ﻭﺍﻟﻮﺟﻴﺰ
،١٤١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٦٤١ :٩ﻭ ،٦٤٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٤٢ :٩
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١١ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٣ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ .١٣٩٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٦٣ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٤ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٤٢ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٧ :٦
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٦٤٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٥ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٧ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
.٢١٧
) (٤ﺍﻟﻜﺎﻓﻲ ٣٢٦ :٧ﺣﺪﻳﺚ ،٣ - ١ﺍﻟﺘﻬﺬﻳﺐ ٢٩٠ :١٠ﺣﺪﻳﺚ ،١١٢٦ - ١١٢٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ
١٢٤ :٤ﺣﺪﻳﺚ ٤٣٢ﻭﺹ ١٢٥ﺣﺪﻳﺚ .٤٣٥
) (٥ﺍﻟﻤﻮﻃﺄ ٨٤٩ :٢ﺣﺪﻳﺚ ،١ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٥ :٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠٦ :٩ﺣﺪﻳﺚ
،١٧٣١٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨١ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٢٦٩ :٤
) (٦ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٣ :٤ﺣﺪﻳﺚ ،١٣٩٠ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٦ :٢ﺣﺪﻳﺚ ،٢٦٥٥ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
٢٠٧ :٣ﺣﺪﻳﺚ ،٣٦٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٤ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨١ :٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ :٤
١٩٠ﺣﺪﻳﺚ ،٤٥٦٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٨ :٧
)(٢٢٩
ﻭﺭﻭﻯ ﻋﻤﺮ ﻭﻣﻌﺎﺫ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺧﻤﺲ ﻣﻦ
ﺍﻹﺑﻞ ).(١
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ).(٢
ﻣﺴﺄﻟﺔ :١٢ﺍﻟﻤﻮﺿﺤﺔ ﻓﻲ ﺍﻟﺒﺪﻥ ﻣﺜﻞ :ﺍﻟﺴﺎﻋﺪ ،ﻭﺍﻟﺴﺎﻕ ،ﻭﺍﻟﻔﺨﺬ ﺃﻭ ﻏﻴﺮ
ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺇﺫﺍ ﺟﺮﺣﺖ ﺃﻭﺿﺤﺖ ﻋﻦ ﺍﻟﻌﻈﻢ ،ﻓﻴﻬﺎ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ
ﺫﻟﻚ ﺍﻟﻌﻀﻮ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻣﻘﺪﺭ ﻓﻴﻪ ،ﺑﻞ ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻣﺎ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻬﺎ ﻓﻼ ﺧﻼﻑ ﻓﻲ
ﻭﺟﻮﺑﻪ.
ﻣﺴﺄﻟﺔ :١٣ﻓﻲ ﺍﻟﻬﺎﺷﻤﺔ ﻋﺸﺮ ﻣﻦ ﺍﻹﺑﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ) .(٥ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺯﻳﺪ ﻭﻏﻴﺮﻩ ).(٦
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﺃﻋﺮﻑ ﺍﻟﻬﺎﺷﻤﺔ ،ﻭﺃﻋﺮﻑ ﺍﻟﻤﻮﺿﺤﺔ ،ﻓﻔﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺧﻤﺲ ﻣﻦ
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) (١ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠٦ :٩ﺣﺪﻳﺚ ١٧٣١٧ﺑﺘﻔﺎﻭﺕ.
) (٢ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠٦ :٩ﺣﺪﻳﺚ ،١٧٣١٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٨١ :٨ﻭ .٨٢
) (٣ﺍﻷﻡ ،٧٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٤٥ :ﻭ ،٢٤٦ﻭﺍﻟﻮﺟﻴﺰ ،١٤١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٦٣ :١٩ﻭ ،٦٩ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤١١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٣ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٩٠ :٦
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٢١٧ :٧ﻭ .٢١٨
) (٤ﺍﻟﻜﺎﻓﻲ ٣٠٦ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﻔﻘﻴﻪ ٩٤ :٤ﺣﺪﻳﺚ ،٣١٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٣ :١٠ﺣﺪﻳﺚ .٧٦٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٧٤ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٥٠ :٣ﻭﺍﻟﻨﺘﻒ ،٦٧٨ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٣٢ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ
ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٢ :٨ﻭﺍﻷﻡ ،٧٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٦ :٧
ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٦ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٧ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٦٤٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٦ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٨ :٦
) (٦ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٠٧ :٩ﺣﺪﻳﺚ ،١٧٣٢١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٢ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٦٤٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٦ :٩ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧٥ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ .٦٧ :١٩
)(٢٣٠
ﺍﻹﺑﻞ ،ﻭﻓﻴﻤﺎ ﺯﺍﺩ ﻣﻦ ﻫﺸﻢ ﺍﻟﻌﻈﻢ ﺣﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ :ﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺯﻳﺪ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ).(٣
ﻣﺴﺄﻟﺔ :١٤ﻗﺪ ﺫﻛﺮﻧﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ ) :(٤ﺃﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻤﻮﺿﺤﺔ ﻣﻦ
ﺍﻟﺸﺠﺎﺝ ﻓﻔﻴﻪ ﺍﻟﻘﺼﺎﺹ ،ﺧﻼﻓﺎ ﻟﺠﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) ،(٥ﻭﻓﻴﻬﺎ ﺃﻳﻀﺎ ﻣﻘﺪﺭ ،ﻷﻥ ﻓﻲ
ﺍﻟﺤﺎﺭﺻﺔ -ﻭﻫﻲ ﺍﻟﺪﺍﻣﻴﺔ -ﺑﻌﻴﺮﺍ ،ﻭﻓﻲ ﺍﻟﺒﺎﺿﻌﺔ ﺑﻌﻴﺮﻳﻦ ،ﻭﻓﻲ ﺍﻟﻤﺘﻼﺣﻤﺔ ﺛﻼﺛﺔ ﺃﺑﻌﺮﺓ،
ﻭﻓﻲ ﺍﻟﺴﻤﺤﺎﻕ ﺃﺭﺑﻌﺔ ﺃﺑﻌﺮﺓ ،ﻭﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺧﻤﺴﺎ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻦ ﻣﻌﺮﻓﺘﻬﺎ ﻭﻛﻤﻴﺘﻬﺎ ﻣﻦ ﺍﻟﻤﻮﺿﺤﺔ،
ﻓﺈﺫﺍ ﺃﻣﻜﻦ ﻣﻌﺮﻓﺔ ﻣﻘﺪﺍﺭﻫﺎ ﻣﻦ ﺍﻟﻤﻮﺿﺤﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﺑﺠﻨﺒﻬﺎ ﻣﻮﺿﺤﺔ ﺍﻋﺘﺒﺮ ﺑﻬﺎ ،ﻓﺈﻥ
ﻛﺎﻥ ﻧﺼﻔﻬﺎ ﺃﻭ ﺛﻠﺜﻬﺎ ﺃﻭ ﺭﺑﻌﻬﺎ ﺃﻭ ﺧﻤﺴﻬﺎ ﻓﻔﻴﻬﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ ﻣﻦ ﺩﻳﺔ ﺍﻟﻤﻮﺿﺤﺔ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٨
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٧ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٥٦ :٧
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٨ :٦
) (٢ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٢٥ :٤ﺣﺪﻳﺚ ،٤٣٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٣ :١٠ﺣﺪﻳﺚ .١١٣٩
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٢ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٢ :٢
) (٤ﺍﻧﻈﺮ ﺍﻟﻤﺴﺄﻟﺔ ) (٥٨ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ.
) (٥ﺍﻷﻡ ،٧٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٦ :ﻭﺍﻟﻤﻮﻃﺄ :٢
،٨٥٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١١ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤٥ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ٦٢٣ :٩ﻭ ،٦٢٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٢ :٨ﻭﺍﻟﺪﺭﺍﻳﺔ ٢٧٨ :٢ﺣﺪﻳﺚ ،١٠٣٣ﻭﺍﻟﻠﺒﺎﺏ .٥٠ - ٤٩ :٣
) (٦ﺍﻷﻡ ،٧٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٣ :١٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
،٤١١ :٢ﻭﺍﻟﻨﺘﻒ ،٦٧٧ :٢ﻭﺍﻟﻠﺒﺎﺏ .٥٠ :٣
) (٧ﺍﻟﻤﺠﻤﻮﻉ .٦٩ :١٩
) (٨ﺍﻟﻜﺎﻓﻲ ٣٢٧ :٧ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٤ :٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٠ :١٠ﺣﺪﻳﺚ ١١٢٦ﻭ ١١٢٧
ﻭ .١١٣٨
)(٢٣١
ﻣﺴﺄﻟﺔ :١٥ﻓﻲ ﺍﻟﺠﺎﺋﻔﺔ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﺑﻼ ﺧﻼﻑ ،ﻓﺈﻥ ﺟﺮﺣﻪ ﻓﺄﺟﺎﻓﻪ ،ﻭﺧﺮﺝ
ﻣﻦ ﻇﻬﺮﻩ ،ﻓﻬﻤﺎ ﺟﺎﺋﻔﺘﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻧﺼﺎ ).(١
ﻭﻓﻴﻪ ﻗﻮﻻ ﺁﺧﺮ :ﺃﻧﻬﺎ ﺟﺎﺋﻔﺔ ﻭﺍﺣﺪﺓ ) .(٢ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ :ﻭﻟﻴﺲ ﺑﺸﺊ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻇﻬﺮ ﻣﻦ ﻇﻬﺮﻩ ﻳﺴﻤﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺑﺄﻧﻬﺎ ﺟﺎﺋﻔﺔ ﻣﺎ ﻓﻲ
ﺑﻄﻨﻪ ،ﻭﻣﺎ ﻓﻲ ﻇﻬﺮﻩ ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻧﺎ ﺟﺎﺋﻔﺘﻴﻦ.
ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻓﻲ ﺭﺟﻞ ﺭﻣﻰ ﺭﺟﻼ ﺑﺴﻬﻢ ﻓﺄﻧﻔﺬﻩ ،ﻓﻘﻀﻰ ﻓﻴﻪ ﺃﺑﻮ ﺑﻜﺮ
ﺑﺜﻠﺜﻲ ﺍﻟﺪﻳﺔ ) ،(٥ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ.
ﻣﺴﺄﻟﺔ :١٦ﺇﻥ ﺟﺮﺣﻪ ﻓﻲ ﻭﺟﻬﻪ ،ﻓﺸﻖ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻠﺤﻢ ،ﻭﻛﺴﺮ ﺍﻟﻌﻈﻢ ﻭﻭﺻﻞ
ﺇﻟﻰ ﺟﻮﻑ ﺍﻟﻔﻢ .ﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺟﺎﺋﻔﺔ ﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻷﻧﻬﺎ ﺩﺧﻠﺖ ﺇﻟﻰ ﺟﻮﻑ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻴﺴﺖ ﺟﺎﺋﻔﺔ ،ﻭﺗﻜﻮﻥ ﻓﻲ ﻫﺎﺷﻤﺔ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻢ ﺣﻜﻮﻣﺔ،
ﻭﻻ ﺃﻋﺮﻑ ﻓﻴﻪ ﻧﺼﺎ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻬﺎﺷﻤﺔ ).(٦
ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ﺃﻥ ﺍﻟﺤﻜﻢ ﺑﺪﻳﺔ ﺍﻟﻬﺎﺷﻤﺔ ﻭﺍﻟﺤﻜﻮﻣﺔ ﺇﻟﻴﻪ ،ﻷﻧﻪ ﻻ
ﺧﻼﻑ ﻓﻴﻪ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺃﻣﺎ ﺍﻟﺠﺎﺋﻔﺔ :ﻓﻼ ﺗﺴﻤﻰ ﺑﻬﺬﺍ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺠﻮﻑ ،ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻣﺎ
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) (١ﺍﻷﻡ ،٧٨ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ٧٣ :١٩ﻭ ،٧٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٨ :٧ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٣٠ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٩ :٦
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٧٣ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٨ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٧ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥١ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٣٠ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٩ :٦
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٣٠ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٤ :١٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٣ :١٩
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٥ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧٦ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٣٥ :٤
) (٦ﺍﻷﻡ ،٧٨ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٥٨ :٧ﻭ ،٥٥٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٠ :١٩
)(٢٣٢
ﻳﺼﻞ ﺇﻟﻰ ﺍﻟﺪﻣﺎﻍ ﻳﺴﻤﻰ ﻣﺄﻣﻮﻣﺔ ﻭﻻ ﻳﺴﻤﻰ ﺟﺎﺋﻔﺔ ،ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ.
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻬﺎﺷﻤﺔ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﻗﻄﻊ ﺃﺫﻧﻴﻪ ،ﻓﻔﻴﻬﻤﺎ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻓﻴﻬﻤﺎ ﺣﻜﻮﻣﺔ ،ﻷﻥ ﻓﻴﻬﻤﺎ ﺟﻤﺎﻻ ﺑﻼ ﻣﻨﻔﻌﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻭﻓﻲ ﺍﻷﺫﻧﻴﻦ ﺍﻟﺪﻳﺔ ).(٤
ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻤﺮ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ).(٥
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﺃﺫﻧﻴﻪ ﺟﻨﺎﻳﺔ ،ﻓﺸﻠﺘﺎ ،ﻓﻔﻴﻬﻤﺎ ﺛﻠﺜﺎ ﺩﻳﺘﻬﻤﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺇﻥ ﻓﻲ ﺷﻠﻠﻬﻤﺎ ﺍﻟﺪﻳﺔ ) ،(٦ﻣﺜﻞ ﺍﻟﻴﺪﻳﻦ ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻴﻬﻤﺎ ﻓﺸﻠﺘﺎ.
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) (١ﺍﻟﻨﺘﻒ ،٦٧٤ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٤ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٥ :٦ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٢٩ :٦ﻭﺍﻷﻡ ،١٢٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٨٠ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٢ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢
ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٢٦ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٥٧٩ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٧ :٦ﻭﺍﻟﻤﺤﻠﻰ .٤٤٨ :١٠
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٣ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٦ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٥٩٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧٩ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٢ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٣١١ :٧ﺣﺪﻳﺚ ،٣ - ٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٦ :١٠ﺣﺪﻳﺚ ٩٧٢ﻭ ٩٧٣ﻭ .٩٧٥
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٠٩ :٣ﺣﺪﻳﺚ ،٣٧٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٥٨ :٨ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻴﻬﻤﺎ.
) (٥ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٢٣ :٩ﺣﺪﻳﺚ ١٧٣٨٩ﻭ ٣٢٤ :٩ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ١٧٣٩٩ﻣﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ،
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٨٥ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٥ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٢٧٧
) (٦ﺍﻷﻡ ،١٢٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٦٢ :٧ﻭ ،٥٦٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨١ :١٩
ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٥ :٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١٠٤ :٢
)(٢٣٣
ﻭﺍﻟﺜﺎﻧﻲ :ﻓﻴﻬﻤﺎ ﺣﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻓﻲ ﺍﻟﻴﺪﻳﻦ ،ﻓﺎﻟﻘﻮﻝ ﻓﻴﻬﻤﺎ ﻋﻨﺪﻧﺎ
ﻣﺜﻞ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻷﺫﻧﻴﻦ.
ﻣﺴﺄﻟﺔ :١٩ﻓﻲ ﺷﺤﻤﺔ ﺍﻷﺫﻥ ﺛﻠﺚ ﺩﻳﺔ ﺍﻷﺫﻥ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﺧﺮﻣﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﺑﺤﺴﺎﺏ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺍﻷﺫﻥ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٢٠ﻓﻲ ﺍﻟﻌﻘﻞ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻼ ﺧﻼﻑ ،ﻓﺈﻥ ﺟﻨﻰ ﻋﻠﻴﻪ ﺟﻨﺎﻳﺔ
ﺫﻫﺐ .ﻓﻴﻬﺎ ﻋﻘﻠﻪ ،ﻟﻢ ﻳﺪﺧﻞ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﻓﻲ ﺩﻳﺔ ﺍﻟﻌﻘﻞ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻘﺪﺭ ﺃﻭ
ﺣﻜﻮﻣﺔ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺃﻗﻞ ﻣﻦ ﺩﻳﺔ ﺍﻟﻌﻘﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ،ﺃﻭ ﻣﺜﻠﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٥
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ :ﺇﻥ ﻛﺎﻥ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺩﻭﻥ ﺩﻳﺔ ﺍﻟﻌﻘﻞ ﺩﺧﻞ ﻓﻲ ﺩﻳﺔ ﺍﻟﻌﻘﻞ،
ﻭﺇﻥ ﻛﺎﻥ ﺃﺭﺵ ﺍﻟﺠﻨﺎﻳﺔ ﺃﻛﺜﺮ ﻣﻦ ﺩﻳﺔ ﺍﻟﻌﻘﻞ ﺩﺧﻠﺖ ﺩﻳﺔ ﺍﻟﻌﻘﻞ ﻓﻴﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻄﻊ
ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﻓﻴﺬﻫﺐ ﻋﻘﻠﻪ ،ﻓﻴﺪﺧﻞ ﺍﻷﻗﻞ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻛﺜﺮ ) .(٦ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
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) (١ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ.
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٣٠ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٤ :١٠ﺣﺪﻳﺚ .١٠٠٤
) (٣ﺍﻷﻡ ،١٢٤ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ٨٠ :١٩ﻭ .٨١
) (٤ﺍﻟﻜﺎﻓﻲ ٣٣٤ :٧ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٦ :١٠ﺣﺪﻳﺚ ١٠١٣ﻭ ٢٧٥ :١٠ﺣﺪﻳﺚ ،١٠٧٤
ﻭﺍﻟﻤﺤﻠﻰ .٤٤٨ :١٠
) (٥ﺍﻷﻡ ،٨٢ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٦٤ :٧ﻭ ،٥٦٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٩ - ٨٨ :١٩
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٩٦ :٩
) (٦ﺍﻷﻡ ،٨٢ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٥ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٩٦ :٩
)(٢٣٤
ﺣﻨﻴﻔﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻓﻲ ﺍﻟﻴﺪﻳﻦ ﺍﻟﺪﻳﺔ ،ﻭﻓﻲ ﺍﻟﺮﺟﻠﻴﻦ ﺍﻟﺪﻳﺔ ،ﻭﻓﻲ ﺍﻟﻌﻘﻞ
ﺍﻟﺪﻳﺔ ) .(٣ﻭﻫﺬﺍ ﻣﻮﺟﻮﺩ ﻛﻠﻪ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﻤﻬﻠﺐ :ﺃﻥ ﺭﺟﻼ ﺭﻣﻰ ﺭﺟﻼ ﺑﺤﺠﺮ ،ﻓﺄﺻﺎﺑﻪ ﻓﻲ ﺭﺃﺳﻪ ،ﻓﺬﻫﺐ
ﺳﻤﻌﻪ ،ﻭﻋﻘﻠﻪ ،ﻭﻟﺴﺎﻧﻪ ،ﻭﺫﻛﺮﻩ ﻓﻘﻀﻰ ﻋﻤﺮ ﺑﺄﺭﺑﻊ ﺩﻳﺎﺕ ) .(٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ.
ﻭﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻴﻪ ﺟﻨﺎﻳﺔ ،ﻓﺎﺩﻋﻰ ﺃﻧﻪ ﺫﻫﺐ ﺑﺼﺮﻩ ،ﻭﻻ ﻳﺒﺼﺮ ﺑﻌﻴﻨﻴﻪ
ﺷﻴﺌﺎ ،ﻓﻬﺬﺍ ﻻ ﻳﻤﻜﻦ ،ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ.
ﻓﺮﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺑﻪ ﻋﻴﻦ ﺍﻟﺸﻤﺲ ،ﻓﺈﻥ ﻏﻤﻀﻬﻤﺎ ﻭﺩﻣﻌﺘﺎ ﻋﻠﻢ ﺃﻧﻪ
ﻛﺎﺫﺏ ،ﻭﺇﻥ ﺑﻘﻴﺘﺎ ﻣﻔﺘﻮﺣﺘﻴﻦ ﺯﻣﺎﻧﺎ ﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺩﻕ ،ﻭﻳﺴﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻷﻳﻤﺎﻥ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻧﺮﻳﻪ ﺭﺟﻠﻴﻦ ﻋﺪﻟﻴﻦ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻤﺪﺍ ،ﻭﺇﻥ ﻛﺎﻧﺖ
ﺧﻄﺄ ﺭﺟﻼ ﻭﺍﻣﺮﺃﺗﻴﻦ .ﻓﺈﻥ ﻗﺎﻻ :ﺻﺪﻕ ﺃﻭﺟﺒﻨﺎ ﺍﻟﺪﻳﺔ ﺃﻭ ﺍﻟﻘﺼﺎﺹ ﺇﺫﺍ -ﻗﺎﻻ ﻻ
ﻳﺮﺟﻰ ﻋﻮﺩ ﺍﻟﺒﺼﺮ -ﻭﺇﻥ ﻗﺎﻻ :ﻛﺬﺏ .ﺳﻘﻂ ﻗﻮﻟﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﺸﻬﺪﺍ ﺑﺬﻟﻚ ﻟﻢ ﻳﻠﺰﻣﻪ
ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٧
ﻣﺴﺄﻟﺔ :٢٢ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻌﻮﺭﺍﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﻠﻘﺔ ،ﺃﻭ ﺫﻫﺒﺖ ﺑﺂﻓﺔ ﻣﻦ ﺟﻬﺔ
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٩٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٨٩ :١٩
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٢٥ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٢ :١٠ﺣﺪﻳﺚ .٩٩٩
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٢٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٣ - ٢٥٢ :١٠ﺣﺪﻳﺚ ١٠٠١ﻭ .١٠٠٣
) (٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٨٦ :٨
) (٥ﺍﻟﻜﺎﻓﻲ ٣٢٣ :٧ﺣﺪﻳﺚ ،٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١ :٣ﺣﺪﻳﺚ ،٣٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٨ :١٠ﺣﺪﻳﺚ
.١٠٥٣
) (٦ﺍﻷﻡ ،٦٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٣ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٥٠٠ :
) (٧ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺼﺎﺩﺭ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ ﻓﻼﺣﻆ.
)(٢٣٥
ﺍﻟﻠﻪ ،ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ.
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٢٣ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻋﻴﻨﻪ ﺟﻨﺎﻳﺔ ،ﻓﺎﺩﻋﻰ ﻧﻘﺼﺎﻥ ﺍﻟﻀﻮﺀ ﻓﻲ ﺇﺣﺪﻯ
ﺍﻟﻌﻴﻨﻴﻦ ،ﻗﻴﺲ ﺇﻟﻰ ﺍﻟﻌﻴﻦ ﺍﻷﺧﺮﻯ ،ﺑﺎﻋﺘﺒﺎﺭ ﻣﺪﻯ ﻣﺎ ﻳﺒﺼﺮ ﺑﻬﺎ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺐ
ﺑﻼ ﺧﻼﻑ .ﻓﺈﻥ ﺍﺩﻋﻰ ﺍﻟﻨﻘﺼﺎﻥ ﻓﻴﻬﻤﺎ ،ﻗﻴﺲ ﻋﻨﺪﻧﺎ ﻋﻴﻨﺎﻩ ﺇﻟﻰ ﻋﻴﻦ ﻣﻦ ﻫﻮ ﻣﻦ
ﺃﺑﻨﺎﺀ ﺳﻨﻪ ،ﻓﻤﺎ ﻧﻘﺺ ﻋﻦ ﺫﻟﻚ ﺣﻜﻢ ﻟﻪ ﺑﻪ ﻣﻊ ﻳﻤﻴﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﻣﻊ ﻳﻤﻴﻨﻪ ،ﺑﻼ ﺍﻋﺘﺒﺎﺭ ﺫﻟﻚ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٢٤ﻓﻲ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺟﻔﺎﻥ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ،ﻭﻓﻲ ﻛﻞ ﺟﻔﻨﻴﻦ ﻣﻦ ﻋﻴﻦ
ﻭﺍﺣﺪﺓ ﺧﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻓﻲ ﺍﻷﺳﻔﻞ ﻣﻨﻬﺎ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ،ﻭﻓﻲ ﺍﻟﻌﻠﻴﺎ ﺛﻠﺜﺎ ﺩﻳﺘﻬﺎ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺩﻳﺘﻬﺎ ) .(٥ﻭﻗﺎﻝ ﻣﺎﻟﻚ:
ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ).(٦
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٦ :٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٧ :١٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٧ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٤٥ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٢٥ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٥ :٦ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢١٠ :٣
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٥ :٧
) (٢ﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٩ :١٠ﺣﺪﻳﺚ .١٠٥٩
) (٣ﺍﻷﻡ ،٦٥ :٦ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٠٦ :٩
) (٤ﺍﻟﻜﺎﻓﻲ ٣٢٣ :٧ﺣﺪﻳﺚ ٦ﻭ .٨
) (٥ﺍﻷﻡ ،١٢٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٩٨ - ٤٩٧ :
ﻭﺍﻟﻤﺠﻤﻮﻉ
،٧٩ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦١ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺍﻟﻤﺤﻠﻰ
،٤٢٣ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨٤ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
) (٦ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٦ - ٣١٥ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٣ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٥٨٤ :٩ﻭﺍﻟﻤﺤﻠﻰ ،٤٢٣ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٠ :١٩ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٤٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
)(٢٣٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﺃﻫﺪﺍﺏ ﺍﻟﻌﻴﻨﻴﻦ ،ﻓﺄﻋﺪﻡ ﺇﻧﺒﺎﺗﻬﺎ ،ﻓﻔﻴﻬﺎ ﺍﻟﺪﻳﺔ
ﻛﺎﻣﻠﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٢٦ﻓﻲ ﺍﻟﻨﺎﻓﺬﺓ ﻓﻲ ﺍﻷﻧﻒ ﺇﺫﺍ ﻟﻢ ﻳﻨﺴﺪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻓﺈﻥ ﺍﻧﺴﺪ ﻛﺎﻥ
ﻓﻴﻬﺎ ﻋﺸﺮ ﺩﻳﺔ ﺍﻷﻧﻒ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﻤﺎ ﻣﻌﺎ ﺍﻟﺤﻜﻮﻣﺔ ) ،(٥ﺇﻻ ﺃﻧﻬﺎ ﺇﺫﺍ ﺗﻨﺴﺪ ﻛﺎﻥ ﺃﻛﺜﺮ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٢٧ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﺃﻧﻔﻪ ،ﻓﺼﺎﺭ ﺃﺷﻞ ،ﻛﺎﻥ ﻓﻴﻪ ﺛﻠﺜﺎ ﺩﻳﺔ ﺍﻷﻧﻒ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ.
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) (١ﺍﻧﻈﺮ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٣١ :٢ﺣﺪﻳﺚ .١٤٩٣
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٤ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٤ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٧٨ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ
ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٠ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٨٠ :٧ﻭ
،٥٨١ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
) (٣ﺍﻷﻡ ،١٢٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٠ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٦٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٢٣ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٢٧٧
) (٤ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٣١ :٢ﺣﺪﻳﺚ .١٤٩٣
) (٥ﺍﻧﻈﺮ ﺍﻷﻡ ١١٨ :٦ﻭ ،١١٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٨٥ :١٩
) (٦ﺍﻟﻜﺎﻓﻲ ٣٣١ :٧ﺣﺪﻳﺚ ٢ﻭ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ .٥٧ :٤
)(٢٣٧
ﻭﺍﻟﺜﺎﻧﻲ :ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٢٨ﻓﻲ ﺫﻫﺎﺏ ﺍﻟﺸﻢ ﺑﺎﻷﻧﻒ ﺍﻟﺪﻳﺔ ﺑﻼ ﺧﻼﻑ .ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ
ﺫﻫﺎﺑﻪ.
ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻧﻪ ﻳﻘﺮﺏ ﻣﻨﻪ ﺍﻟﺤﺮﺍﻕ ،ﻓﺈﻥ ﻧﺤﻰ ﺃﻧﻔﻪ ﻋﻠﻢ ﺃﻧﻪ ﻛﺎﺫﺏ،
ﻭﺇﻥ ﻟﻢ ﻳﻨﺢ ﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺩﻕ ،ﻭﺍﺳﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻟﻴﻤﻴﻦ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻌﺘﻘﻞ ﺑﺎﻟﺮﻭﺍﺋﺢ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﻜﺮﻳﻬﺔ ،ﻓﺈﻥ ﻫﺶ ﻟﻠﻄﻴﺒﺔ ﻭﺗﻜﺮﻩ
ﻟﻠﻤﻨﺘﻨﺔ ﻋﻠﻢ ﺃﻧﻪ ﻛﺎﺫﺏ ،ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﺣﻠﻒ ﻭﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ
ﻳﻤﻴﻨﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻣﻊ ﺃﻥ ﻫﺬﺍ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻟﻨﺎ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﺃﺧﺬ ﻣﻨﻪ ﺩﻳﺔ ﺍﻟﺸﻢ ،ﺛﻢ ﻋﺎﺩ ﺷﻤﻪ ،ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺪﻳﺔ،
ﻷﻧﻪ ﻫﺒﺔ ﻣﻦ ﺍﻟﻠﻪ ﻣﺠﺪﺩﺓ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩﻫﺎ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻭﺟﻮﺏ ﺍﻟﺮﺩ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻻﺳﺘﺤﻘﺎﻕ
ﺃﺧﺬﻩ.
ﻣﺴﺄﻟﺔ :٣٠ﻓﻲ ﺍﻟﺸﻔﺘﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻓﻲ ﺍﻟﺴﻔﻠﻰ ﻋﻨﺪﻧﺎ ﺳﺘﻤﺎﺋﺔ
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) (١ﺍﻷﻡ ،١١٨ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٦٣ :٧ﻭ ،٥٦٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٧ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٥٩٤ :٩ﻭ
،١٠٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٩١ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٣٠ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٥ :١٠ﺣﺪﻳﺚ .١٠٧٥
) (٣ﺍﻟﻜﺎﻓﻲ ٣٢٣ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﻔﻘﻴﻪ ١١ :٣ﺣﺪﻳﺚ ،٣٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٨ :١٠ﺣﺪﻳﺚ .١٠٥٣
) (٤ﺍﻷﻡ ،١١٩ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٤٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .١٧٩ :١٩
) (٥ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ.
) (٦ﺍﻷﻡ ،١١٩ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٨٥ :١٩
)(٢٣٨
ﺩﻳﻨﺎﺭ ،ﻭﻓﻲ ﺍﻟﻌﻠﻴﺎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ .ﻭﺑﻪ ﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﻓﻲ
ﺍﻟﻌﻠﻴﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻭﻓﻲ ﺍﻟﺴﻔﻠﻰ ﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ :ﻫﻤﺎ ﺳﻮﺍﺀ ) .(٢ﻭﺭﻭﻭﺍ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،،ﻭﺃﺑﻲ ﺑﻜﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٣١ﻓﻲ ﺍﻟﺸﻔﺘﻴﻦ ﺍﻟﻘﺼﺎﺹ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﺺ
ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﻻ ﻗﺼﺎﺹ ﻓﻴﻬﻤﺎ ﻋﻨﺪﻱ ،ﻷﻧﻪ ﻗﻄﻊ ﻟﺤﻢ ﻣﻦ ﻟﺤﻢ ﻣﻦ ﻏﻴﺮ
ﻣﻔﺼﻞ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ) (٧ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ
ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :٢٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٤٦ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٥ :٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٢٠٠ :٦
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٤ :٧
) (٢ﺍﻷﻡ ،١٢٤ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٤٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٦٥ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ١٩٩ :٦ﻭ ،٢٠٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤١٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٧٤ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،١١٠ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣١٤ :٧
ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٨ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٢٧ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢١٤ :٧
ﻭﺍﻟﻤﺤﻠﻰ ،٤٤٦ :١٠ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٩ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٨ :٦
) (٣ﺍﻟﻤﺤﻠﻰ .٤٤٦ :١٠
) (٤ﺍﻟﻜﺎﻓﻲ ٣١٢ :٧ﺣﺪﻳﺚ ،٥ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٩ :٤ﺣﺪﻳﺚ ،٣٣٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٦ :١٠
ﺣﺪﻳﺚ .٩٧٤
) (٥ﺍﻷﻡ ،١٢٤ :٦ﻭﺍﻟﻮﺟﻴﺰ ١٣٠ :٢ﻭ ،١٣١ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٢ :١٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٦ :ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٣٩ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٣٧ :٩ﻭﺍﻟﻤﺤﻠﻰ .٤٤٦ :١٠
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٧٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١٢ :١٨
) (٧ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
)(٢٣٩
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻓﺬﻫﺐ ﺑﻌﺾ ﻛﻼﻣﻪ ،ﺍﻋﺘﺒﺮ ﺑﺤﺮﻭﻑ ﺍﻟﻤﻌﺠﻢ
ﻛﻠﻬﺎ ،ﻭﻫﻲ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎ ،ﻭﻻ ﺗﻌﺪ " ﻻ " ﻓﻴﻬﺎ ،ﻷﻧﻬﺎ ﻗﺪ ﺩﺧﻠﺖ ﻓﻲ
ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺼﻒ ﻓﻔﻴﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ،ﻭﻣﺎ ﺯﺍﺩ ﺃﻭ ﻧﻘﺺ ﻓﺒﺤﺴﺎﺑﻪ
ﻟﻜﻞ ﺣﺮﻑ ﺟﺰﺀ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻳﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ،ﺃﺑﻮ
ﺇﺳﺤﺎﻕ ﻭﻏﻴﺮﻩ ) ،(١ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻬﻢ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻹﺻﻄﺨﺮﻱ :ﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻟﺤﺮﻭﻑ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺩﻭﻥ ﺍﻟﺤﻠﻘﻴﺔ
ﻭﺍﻟﺸﻔﻮﻳﺔ ،ﻓﺈﻥ ﺍﻟﺤﺎﺀ ،ﻭﺍﻟﺨﺎﺀ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺤﻠﻖ ،ﻭﺍﻟﺒﺎﺀ ،ﻭﺍﻟﻮﺍﻭ ،ﻭﺍﻟﻔﺎﺀ ﻣﻦ
ﺣﺮﻭﻑ ﺍﻟﺸﻔﺔ ،ﻭﻻﺣﻆ ﻟﻠﺴﺎﻥ ﻓﻴﻬﺎ ،ﻓﻼ ﻳﻌﺘﺪ ﻋﻠﻴﻪ ﺑﻤﺎ ﻟﻢ ﻳﺬﻫﺐ ).(٢
ﻓﻌﻠﻰ ﻗﻮﻝ ﺃﺑﻲ ﺳﻌﻴﺪ :ﺇﻥ ﻛﺎﻥ ﺣﺮﻭﻑ ﺍﻟﻠﺴﺎﻥ ﻧﺼﻔﻬﺎ ،ﻓﻔﻴﻬﺎ ﻛﻤﺎﻝ ﺍﻟﺪﻳﺔ.
ﻭﻋﻠﻰ ﻗﻮﻟﻨﺎ ،ﻭﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻣﺎ ﺍﻋﺘﺒﺮﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﻦ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ
ﺑﺎﻟﺤﺮﻭﻑ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺩﻭﻥ ﺍﻟﺤﻠﻘﻴﺔ ﻭﺍﻟﺸﻔﻮﻳﺔ ﻓﻼ ﻳﻌﺘﺪ ﻋﻠﻴﻪ ﺑﻤﺎ ﻟﻢ ﻳﺬﻫﺐ ﻣﻨﻪ.
ﺃﺟﺎﺏ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻓﻘﺎﻝ :ﻫﺬﻩ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻠﺴﺎﻥ ﻓﺈﻧﻪ ﻻ
ﻳﻨﺘﻔﻊ ﺑﻬﺎ ﺇﻻ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻠﺴﺎﻥ ،ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺑﻜﻤﺎﻟﻬﺎ ).(٤
ﻣﺴﺄﻟﺔ :٣٣ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ،ﻓﺎﺩﻋﻰ ﺃﻧﻪ ﻗﺪ ﺫﻫﺐ ﻧﻄﻖ ﻟﺴﺎﻧﻪ ،ﻭﻗﺎﻝ
ﺍﻟﺠﺎﻧﻲ :ﻟﻢ ﻳﺬﻫﺐ .ﻓﺎﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻐﺮﺯ
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) (١ﺍﻷﻡ ،١١٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٠ :ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٠ :١٩ﻭ ،٩١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٠٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٦٠١ :٩
ﻭ .٦٠٢
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٩١ :١٩
) (٣ﺍﻟﻜﺎﻓﻲ ٣٢٢ :٧ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٢ :١٠ﺣﺪﻳﺚ ١٠٣٨ﻭ ١٠٣٩ﻭ ،١٠٤٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ
٢٩٢ :٤ﺣﺪﻳﺚ ١١٠٥ﻭ .١١٠٦
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٩١ :١٩
)(٢٤٠
ﻟﺴﺎﻧﻪ ﺑﺄﺑﺮﺓ ،ﻓﺈﻥ ﺧﺮﺝ ﻣﻨﻪ ﺩﻡ ﺃﺳﻮﺩ ﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺩﻕ ،ﻭﺇﻥ ﺧﺮﺝ ﺩﻡ ﺃﺣﻤﺮ ﻋﻠﻢ ﺃﻧﻪ
ﻛﺎﺫﺏ ،ﻭﺃﻥ ﻟﺴﺎﻧﻪ ﺻﺤﻴﺢ ) ،(١ﻭﻟﻢ ﺃﻋﺮﻑ ﻟﻠﻔﻘﻬﺎﺀ ﻧﺼﺎ.
ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻬﻢ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﻌﻴﻦ،
ﻭﺍﻟﺸﻢ ﻭﻏﻴﺮﻩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٣٤ﻓﻲ ﻟﺴﺎﻥ ﺍﻷﺧﺮﺱ ﺇﺫﺍ ﻗﻄﻊ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺼﺤﻴﺢ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻭﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ﻭﻻ ﻣﻘﺪﺭ ﻓﻴﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٣٥ﺇﺫﺍ ﻗﻄﻊ ﻟﺴﺎﻧﻪ ،ﺛﻢ ﺍﺧﺘﻠﻔﺎ ،ﻓﻘﺎﻝ ﺍﻟﺠﺎﻧﻲ ،ﻟﻢ ﻳﺰﻝ ﺃﺑﻜﻢ ﻻ ﻳﻘﺪﺭ
ﻋﻠﻰ ﺍﻟﻜﻼﻡ ،ﻭﺍﺩﻋﻰ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﻧﺎﻃﻘﺎ ،ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﻼ
ﺧﻼﻑ ،ﻷﻧﻪ ﻻ ﻳﺘﻌﺬﺭ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺳﻼﻣﺔ ﻟﺴﺎﻧﻪ ،ﻓﺈﻥ ﺳﻠﻢ ﻟﻪ ﺍﻟﺴﻼﻣﺔ ﻓﻲ
ﺍﻷﺻﻞ ،ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻛﺎﻥ ﺃﺧﺮﺱ ﺣﻴﻦ ﺍﻟﻘﻄﻊ ،ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺍﻟﺒﻴﻨﺔ ،ﻭﺇﻻ
ﻓﻌﻠﻰ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ.
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) (١ﺍﻟﻜﺎﻓﻲ ٣٢٣ :٧ﺣﺪﻳﺚ ،٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١ :٣ﺣﺪﻳﺚ ،٣٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٨ :١٠ﺣﺪﻳﺚ
،١٠٥٣ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٣٤ :٢ﺣﺪﻳﺚ .١٥٠٦
) (٢ﺍﻷﻡ ،١١٩ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٤٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٧٧ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨٨ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٦٠٦ :٩
) (٣ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٢٠ :٦ﻭﺍﻷﻡ ،١٢٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٧ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ
٩٥ :١٩ﻭ ،٩٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٥ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٤٤ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٨ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٠٦ :٩ﻭﺍﻟﻤﺤﻠﻰ ،٤٤٣ :١٠
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٢٧ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٢٠٠ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨١ :٦
ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٤ :٧
) (٥ﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٦ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٣٢ :٢ﺣﺪﻳﺚ ،١٥٠٧ﻭﺍﻟﻔﻘﻴﻪ ٩٨ :٤ﺣﺪﻳﺚ
،٣٢٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٠ :١٠ﺣﺪﻳﺚ ١٠٦٢ﻭ .١٠٦٣
)(٢٤١
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ
ﺍﻟﺠﺎﻧﻲ ،ﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺴﻼﻣﺔ ﻋﻀﻮﻩ ،ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻛﺎﻥ ﺃﺧﺮﺱ ﺑﻌﺪ ﺫﻟﻚ
ﺣﻴﻦ ﺍﻟﻘﻄﻊ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ،ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ
ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ).(٢
ﻣﺴﺄﻟﺔ :٣٦ﺇﺫﺍ ﻗﻄﻊ ﻟﺴﺎﻥ ﻧﺎﻃﻖ ،ﻓﺄﺧﺬ ﻣﻨﻪ ﺍﻟﺪﻳﺔ ،ﺛﻢ ﺛﺒﺖ ﻭﺗﻜﻠﻢ ،ﻟﻢ ﻳﺠﺐ
ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺪﻳﺔ.
ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻃﺮﻳﻘﺎﻥ:
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٣
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﻛﺎﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺳﻦ ﺍﻟﻤﺜﻐﺮ ﺇﺫﺍ ﻋﺎﺩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺇﻳﺠﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻷﻥ ﺍﻷﺻﻞ ﺃﺧﺬﻩ ﻟﻪ
ﺑﺎﻻﺳﺘﺤﻘﺎﻕ.
ﻣﺴﺄﻟﺔ :٣٧ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ،ﻓﺬﻫﺐ ﻛﻼﻣﻪ ،ﻭﺍﻟﻠﺴﺎﻥ ﺻﺤﻴﺢ ﺑﺤﺎﻟﻪ،
ﻭﺣﻜﻢ ﻟﻪ ﺑﺎﻟﺪﻳﺔ ،ﺛﻢ ﻋﺎﺩ ﻓﺘﻜﻠﻢ ،ﻛﺎﻥ ﻣﺜﻞ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ ،ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺪﻳﺔ ﻫﺎﻫﻨﺎ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻷﻧﻪ ﻟﻤﺎ ﻧﻄﻖ ﺑﻌﺪ
ﺃﻥ ﻟﻢ ﻳﻜﻦ ،ﻋﻠﻤﻨﺎ ﺃﻥ ﻛﻼﻣﻪ ﻣﺎ ﻛﺎﻥ ﺫﻫﺐ ،ﻭﺇﻧﻤﺎ ﺍﺭﺗﻔﻊ ﻟﻤﺎﻧﻊ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
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) (١ﺍﻷﻡ ،١٢٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٧٩ :١٩
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٨٧ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٧ :٤ﺣﺪﻳﺚ ،٨ﻭ ٢١٨ :٤ﺣﺪﻳﺚ ،٥٣ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ٦٢٦ :٣ﺣﺪﻳﺚ ،١٣٤١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٥٢ :١٠
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٥ :١٩ﻭ ،٩٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٦١١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٠٦ :٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٥ :١٩ﻭ .٩٦
) (٥ﺍﻷﻡ ،١٢٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٩٧ :١٩
)(٢٤٢
ﻣﺴﺄﻟﺔ :٣٨ﺍﻷﺳﻨﺎﻥ ﻛﻠﻬﺎ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ ﺑﻼ ﺧﻼﻑ .ﻭﻋﻨﺪﻧﺎ ﺃﻧﻬﺎ ﺛﻤﺎﻧﻴﺔ
ﻭﻋﺸﺮﻭﻥ ﺳﻨﺎ ،ﺍﻷﺻﻠﻴﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ﻓﻲ ﻣﻘﺎﺩﻳﻢ ﺍﻟﻔﻢ ،ﻭﺳﺘﺔ ﻋﺸﺮ ﻓﻲ ﻣﻮﺍﺧﻴﺮﻩ ،ﻓﻔﻲ
ﺍﻟﺘﻲ ﻓﻲ ﻣﻘﺎﺩﻳﻢ ﺍﻟﻔﻢ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ،ﺃﻭ ﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﺍ .ﻭﻓﻲ ﺍﻟﺘﻲ
ﻓﻲ ﻣﻮﺍﺧﻴﺮﻩ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭﺍ ،ﺍﻟﺠﻤﻴﻊ ﺃﻟﻒ ﺩﻳﻨﺎﺭ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﺳﻨﺎﻥ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ .ﺍﻷﺻﻠﻴﺔ ﻓﻲ ﻛﻞ ﺳﻦ ﺧﻤﺲ ﻣﻦ
ﺍﻹﺑﻞ ،ﻭﺍﻟﻤﻘﺎﺩﻳﻢ ﻭﺍﻟﻤﻮﺍﺧﻴﺮ ﺳﻮﺍﺀ ،ﻓﺈﻥ ﻗﻠﻌﺖ ﻭﺍﺣﺪﺓ ﻛﺎﻥ ﻓﻴﻬﺎ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ).(١
ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻣﻌﺎﻭﻳﺔ ).(٢
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ :ﻓﻲ ﺍﻟﺴﻦ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻴﻦ ﻋﻨﺪ
ﺍﻟﻜﻼﻡ ﻭﺍﻷﻛﻞ .ﻓﺄﻣﺎ ﺍﻷﺿﺮﺍﺱ ﻓﻔﻲ ﻛﻞ ﺿﺮﺱ ﺑﻌﻴﺮ ).(٣
ﻭﺇﻥ ﻗﻠﻌﺖ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ،ﻓﻠﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺍﻟﻤﺸﻬﻮﺭ ﻣﻨﻬﻤﺎ ﺃﻥ ﻓﻴﻬﺎ ﻣﺎﺋﺔ ﻭﺳﺘﻴﻦ ﺇﺑﻼ.
ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﻓﻴﻬﺎ ﺩﻳﺔ ﻛﺎﻣﻠﺔ ﻻ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٥ﻭﺃﻳﻀﺎ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ،ﻭﻣﺎ
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) (١ﺍﻷﻡ ،١٢٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٧ :١٩ﻭ ٩٨ﻭ ،١٠١
ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٤ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٠ :٨
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦١٣ - ٦١٢ :٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٧ :٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٢٨ :٤
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٠ :٦
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٦٢ - ٨٦١ :٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٨ :٤ﺣﺪﻳﺚ ،٤٥٥٩ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٥ :٢ﺣﺪﻳﺚ
،٢٦٥٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٠ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٦٩ :٧
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٦١ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٠ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
.٥٦٩
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١٠٦ :٢
) (٥ﺍﻟﻜﺎﻓﻲ ٣٢٩ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ١٠٤ :٤ﺣﺪﻳﺚ ،٣٥١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٤ :١٠ﺣﺪﻳﺚ ،١٠٠٥
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨٨ :٤ﺣﺪﻳﺚ .١٠٨٩
)(٢٤٣
ﺯﺍﺩ ﻋﻠﻴﻪ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٣٩ﺇﺫﺍ ﻛﺴﺮ ﺳﻦ ﺻﺒﻲ ﻗﺒﻞ ﺃﻥ ﺗﺴﻘﻂ ،ﻓﻌﺎﺩﺕ ﺳﻨﻪ ﻣﻊ ﺃﺧﻮﺍﺗﻬﺎ ﻋﻠﻰ
ﻫﻴﺌﺘﻬﺎ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ،ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺣﻜﻮﻣﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺣﻜﻮﻣﺔ ﻓﻴﻬﺎ ،ﻷﻧﻪ ﻣﺎ ﺟﺮﺣﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ ﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻴﻪ.
ﻣﺴﺄﻟﺔ :٤٠ﺇﺫﺍ ﻗﻠﻊ ﺳﻦ ﻛﺒﻴﺮ ﻣﺜﻐﺮ ،ﻭﺟﺒﺖ ﻟﻪ ﺍﻟﺪﻳﺔ ﻓﻲ ﺍﻟﺤﺎﻝ ﺑﻼ ﺧﻼﻑ.
ﻓﺈﻥ ﺃﺧﺬﻫﺎ ﺛﻢ ﻋﺎﺩﺕ ﺳﻨﻪ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺪﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺗﺮﺩ ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺇﻳﺠﺎﺏ ﺍﻟﺮﺩ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺃﺧﺬﻩ ﻟﻬﺎ ﺑﺎﻻﺳﺘﺤﻘﺎﻕ.
ﻣﺴﺄﻟﺔ :٤١ﺇﺫﺍ ﺍﺿﻄﺮﺑﺖ ﺃﺳﻨﺎﻧﻪ ﻟﻤﺮﺽ ،ﻓﻘﻠﻌﻬﺎ ﻗﺎﻟﻊ ،ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻓﻴﻬﺎ ﺍﻟﺤﻜﻮﻣﺔ ،ﻷﻧﻬﺎ ﻧﻘﺼﺖ ﻋﻦ ﺃﺧﻮﺍﺗﻬﺎ ﻓﻲ ﺍﻟﻤﻨﺎﻓﻊ ).(٤
--------------------
) (١ﺍﻷﻡ ،١٢٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :١٩ﻭﺍﻟﻮﺟﻴﺰ :٢
.١٤٤
) (٢ﺍﻟﻜﺎﻓﻲ ٣٢٠ :٧ﺣﺪﻳﺚ ،٨ﻭﺍﻟﻔﻘﻴﻪ ١٠٢ :٤ﺣﺪﻳﺚ ،٣٤٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٠ :١٠ﺣﺪﻳﺚ .١٠٢٥
) (٣ﺍﻷﻡ ،١٢٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٢ :٧ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٤٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٩ :٦
) (٤ﺍﻷﻡ ،١٢٦ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٢ :١٩
)(٢٤٤
ﺩﻟﻴﻠﻨﺎ :ﻇﻮﺍﻫﺮ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﺪﻳﺔ ﻓﻲ ﺍﻟﺴﻦ ،ﻭﻟﻢ ﺗﻔﺼﻞ ).(١
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﺳﻨﻪ ،ﻓﻨﺪﺭﺕ ﻳﻌﻨﻲ ﺳﻘﻄﺖ -ﺛﻢ ﺃﻋﺎﺩﻫﺎ ﻓﻲ ﻣﻐﺮﺯﻫﺎ
ﺑﺤﺮﺍﺭﺓ ﺩﻣﻬﺎ ،ﻓﺜﺒﺘﺖ ،ﺛﻢ ﻗﻠﻌﻬﺎ ﺑﻌﺪ ﻫﺬﺍ ﻗﺎﻟﻊ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺷﺊ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻗﺪ ﺃﺣﺴﻦ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻠﻌﻬﺎ،
ﻭﺇﻻ ﺃﺟﺒﺮﻩ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﻗﻠﻌﻬﺎ ﻷﻧﻬﺎ ﻣﻴﺘﺔ ﺃﻟﺼﻘﻬﺎ ﺑﺒﺪﻧﻪ ،ﻓﻼ ﺗﺼﺢ ﺻﻼﺗﻪ ﻓﻴﻬﺎ
ﻣﺜﻞ ﺍﻷﺫﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻦ ﻻ ﻳﻠﺤﻘﻬﺎ ﺣﻜﻢ ﺍﻟﻤﻴﺘﺔ ،ﻓﺄﻣﺎ ﺍﻟﺪﻳﺔ ﻓﻌﻤﻮﻡ
ﺍﻷﺧﺒﺎﺭ ﻳﺪﻝ ﻋﻠﻴﻬﺎ ).(٣
ﻣﺴﺄﻟﺔ :٤٣ﺇﺫﺍ ﻧﺪﺭﺕ ﺳﻨﻪ ،ﻓﻐﺮﺯ ﻓﻲ ﻣﻐﺮﺯﻫﺎ ﻋﻈﻤﺎ ﻃﺎﻫﺮﺍ ﻗﺎﻡ ﻣﻘﺎﻣﻬﺎ ﻛﺴﻦ
ﺣﻴﻮﺍﻥ ﺫﻛﻲ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ،ﺃﻭ ﻛﺎﻧﺖ ﻣﻦ ﻓﻀﺔ ﺃﻭ ﺫﻫﺐ ،ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﻫﺬﻩ ﺛﻢ ﻗﻠﻌﻬﺎ
ﻗﺎﻟﻊ ﻻ ﺷﺊ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻋﻠﻴﻪ ﺣﻜﻮﻣﺔ ) ،(٤ﻷﻧﻪ ﺃﻋﺪﻡ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻤﻨﻔﻌﺔ ﺑﻘﻠﻊ ﻣﺎ ﻇﺎﻫﺮ ،ﻓﻬﻮ ﻫﻮ
ﻛﺎﻷﺳﻨﺎﻥ ﺍﻷﺻﻠﻴﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﺃﻳﻀﺎ ﻓﻤﺎ ﺃﺯﺍﻝ ﻋﻦ
ﺟﺴﻤﻪ ﺷﻴﺌﺎ.
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٣٢٩ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ١٠٤ :٤ﺣﺪﻳﺚ ،٣٥١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٤ :١٠ﺣﺪﻳﺚ ،١٠٠٥
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٨٨ :٤
) (٢ﺍﻷﻡ ،١٢٦ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٩ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٩٩ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ،٣٢٩ :٧ﻭﺍﻟﻔﻘﻴﻪ ١٠٤ :٤ﺣﺪﻳﺚ ،٣٥١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٤ :١٠ﺣﺪﻳﺚ ،١٠٠٥
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٨٨ :٤
) (٤ﺍﻷﻡ ١٢٦ :٦ﻭ ،١٢٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٣ :١٩
)(٢٤٥
ﻣﺴﺄﻟﺔ :٤٤ﻗﺪ ﻣﻀﻰ ﺃﻥ ﺳﻦ ﺍﻟﺼﺒﻲ ﺇﺫﺍ ﻗﻠﻊ ﻻ ﺩﻳﺔ ﻟﻪ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﻭﻳﺼﺒﺮ ﺇﻟﻰ
ﻭﻗﺖ ﻋﻮﺩ ﻣﺜﻠﻬﺎ ،ﻓﺈﻥ ﻣﺎﺕ ﻓﻲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ،ﺃﻭ ﻧﺒﺖ ﻣﻨﻪ ﺷﺊ ﻗﺒﻞ ﺗﻤﺎﻣﻪ ،ﺛﻢ
ﻣﺎﺕ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﻜﻮﻣﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﺘﻲ ﻟﻢ ﺗﻨﺒﺖ ﻗﺒﻞ ﻣﻮﺗﻪ ،ﻭﻓﻲ ﺍﻟﺘﻲ ﻧﺒﺖ ﺑﻌﻀﻬﺎ ﺃﻥ
ﻋﻠﻴﻪ ﺑﻘﺪﺭ ﻣﺎ ﻟﻢ ﺗﻨﺒﺖ ﻣﻦ ﺍﻟﺪﻳﺔ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺷﺊ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺃﻥ ﻓﻲ ﺳﻦ ﺍﻟﺼﺒﻲ ﺍﻟﺤﻜﻮﻣﺔ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ،
ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻲ ﺫﻟﻚ ).(٢
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﺿﺮﺏ ﺳﻨﻪ ﻓﺎﺳﻮﺩﺕ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺛﻠﺜﺎ ﺩﻳﺔ ﺳﻘﻮﻃﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ ﺩﻟﻴﻞ ﺍﻻﺣﺘﻴﺎﻁ ﻳﻘﺘﻀﻴﻪ ،ﻷﻥ ﻣﺎ
ﺫﻛﺮﻧﺎﻩ ﺃﻛﺜﺮ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺤﻜﻮﻣﺔ ﻋﻠﻰ ﻣﺎ ﻳﺮﻭﻧﻪ.
ﻣﺴﺄﻟﺔ :٤٦ﺇﺫﺍ ﻗﻠﻌﻬﺎ ﻗﺎﻟﻊ ﺑﻌﺪ ﺍﺳﻮﺩﺍﺩﻫﺎ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺩﻳﺘﻬﺎ ﻛﺎﻣﻠﺔ ).(٥
--------------------
) (١ﺍﻷﻡ ١٢٧ :٦ﻭ ،١٢٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧١ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٦١٥ :٩
ﻭ
،٦١٦ﻭﺍﻟﻤﺤﻠﻰ .٤١٨ :١٠
) (٢ﺍﻟﻜﺎﻓﻲ ٣٢٠ :٧ﺣﺪﻳﺚ ،٨ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٠٢ :٤ﺣﺪﻳﺚ .٣٤٣
) (٣ﺍﻷﻡ ،١٢٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٤ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧١ :٧ﻭﺍﻟﻤﺤﻠﻰ
:١٠
،٤١٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦٢٥ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ٣٣٣ :٧ﺣﺪﻳﺚ ،٧ﻭ ٣٣٤ :٧ﺣﺪﻳﺚ ،٩ﻭﺍﻟﻔﻘﻴﻪ ٢٩٠ :٤ﺣﺪﻳﺚ ١٠٩٥ﻭ ،١٠٩٦
ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٥ :١٠ﺣﺪﻳﺚ ١٠٠٨ﻭ ،١٠٠٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ١٠٢ :٤ﺣﺪﻳﺚ .٣٤٦
) (٥ﺍﻧﻈﺮ ﺍﻷﻡ ،١٢٧ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٤ :١٩
)(٢٤٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻨﺎﻳﺎ ﻭﺍﻟﺮﺑﺎﻋﻴﺎﺕ ﻭﻛﺎﻧﺖ
ﺇﺣﺪﻯ ﺍﻟﺜﻨﻴﺘﻴﻦ ﺃﻗﺼﺮ ﻣﻦ ﺍﻷﺧﺮﻯ ،ﺃﻭ ﺇﺣﺪﻯ ﺍﻟﺮﺑﺎﻋﻴﺘﻴﻦ ﺃﻗﺼﺮ ﻣﻦ ﺍﻷﺧﺮﻯ ﻟﻢ
ﻳﻨﻘﺺ ﻣﻦ ﺩﻳﺘﻬﺎ ﺷﺊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻨﻘﺺ ﻋﻦ ﺍﻟﺠﺎﻧﻲ ﺑﻘﺪﺭ ﻣﺎ ﻗﺼﺮﺕ ﻋﻦ ﻗﺮﻳﻨﺘﻬﺎ ﻭﺍﻋﺘﺒﺮﺕ
ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ،ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﻳﺘﻔﻖ ،ﺑﻞ ﺗﻜﻮﻥ ﺍﻟﺜﻨﺎﻳﺎ ﻓﻲ ﺍﻟﻌﺎﺩﺓ
ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﺮﺑﺎﻋﻴﺎﺕ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻓﻲ ﺃﻥ ﻓﻲ ﻛﻞ ﺳﻦ ﺧﻤﺴﺎ ﻣﻦ ﺍﻹﺑﻞ ) (٣ﻣﻄﻠﻘﺔ
ﻋﺎﻣﺔ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ﺑﻴﻦ ﺍﻟﻤﺘﻔﻖ ﻣﻨﻬﺎ ﻭﺍﻟﻤﺨﺘﻠﻒ.
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﻗﻄﻊ ﺇﺣﺪﻯ ﺍﻟﻴﺪﻳﻦ ﻣﻦ ﺍﻟﻜﻮﻉ ،ﻭﺟﺐ ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ.
ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺑﻦ ﺣﺮﺑﻮﻳﻪ ) :(٥ﻻ ﻳﺠﺐ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﺇﻻ ﺇﺫﺍ ﻗﻄﻌﺖ ﻣﻦ
ﺍﻟﻤﻨﻜﺐ ،ﻷﻥ ﺍﺳﻢ ﺍﻟﻴﺪ ﻳﻘﻊ ﻋﻠﻰ ﺫﻟﻚ ﺃﺟﻤﻊ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٧ﻓﺄﻃﻠﻖ ﺍﺳﻢ
ﺍﻟﻴﺪ .ﻭﻗﻄﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻳﺪ ﺳﺎﺭﻕ ﺭﺩﺍﺀ ﺻﻔﻮﺍﻥ ﻣﻦ ﺍﻟﻜﻮﻉ )،(٨
--------------------
) (١ﺍﻟﺘﻬﺬﻳﺐ ٢٧٥ :١٠ﺣﺪﻳﺚ .١٠٧٤
) (٢ﺍﻷﻡ ،١٢٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٤ :١٩
) (٣ﺍﻟﺘﻬﺬﻳﺐ ٢٦١ :١٠ﺣﺪﻳﺚ ،١٠٣٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٨٩ :٤ﺣﺪﻳﺚ .١٠٩٣
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧١ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٧ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٧٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٤٩٨ﻭ ،٤٩٩ﻭﺍﻟﻤﺤﻠﻰ ،٤٣٩ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٤ :٦
) (٥ﻫﻮ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺣﺮﺏ ﺗﻘﺪﻣﺖ ﺗﺮﺟﻤﺘﻪ ﻓﻲ ﺝ .٤٤ :٢
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٧ :١٩
) (٧ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٨ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٦٥ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢٩ :٤ﺣﺪﻳﺚ .١٧١٠
)(٢٤٧
ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﻢ ﻳﻘﻊ ﻋﻠﻴﻪ ﺑﺬﻟﻚ.
ﻣﺴﺄﻟﺔ :٤٩ﺇﺫﺍ ﺿﺮﺏ ﻳﺪﻩ ﻓﺸﻠﺖ ،ﻛﺎﻥ ﻓﻴﻬﺎ ﺛﻠﺜﺎ ﺩﻳﺘﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﺟﻤﻴﻊ ﺩﻳﺘﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ .ﻭﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ
ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٠ﻓﻲ ﺍﻟﺨﻤﺲ ﺍﻷﺻﺎﺑﻊ ﻣﻦ ﻳﺪ ﻭﺍﺣﺪﺓ ﺧﻤﺴﻮﻥ ﻣﻦ ﺍﻹﺑﻞ ﺑﻼ
ﺧﻼﻑ.
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﻓﻲ ﺍﻹﺑﻬﺎﻡ ﻣﻨﻬﺎ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ،ﻭﻓﻲ ﺍﻷﺭﺑﻊ ﺍﻷﺻﺎﺑﻊ ﻣﻨﻬﺎ
ﺛﻠﺜﺎ ﺩﻳﺘﻬﺎ ﺑﺎﻟﺴﻮﻳﺔ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﺨﻤﺴﺔ ﻣﺘﺴﺎﻭﻳﺔ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻋﺸﺮ ﻣﻦ ﺍﻹﺑﻞ ).(٣
ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﻳﻀﺎ ﻓﻲ ﺃﺧﺒﺎﺭﻧﺎ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ) ،(٥ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻋﻦ ﻋﻤﺮ ).(٦
--------------------
) (١ﺍﻷﻡ ،٧٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٦ :١٩
) (٢ﺍﻟﻜﺎﻓﻲ ،٣٣٦ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٦٠ :٤ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٠٢ :١٠ﻗﻄﻌﺔ
ﻣﻦ ﺣﺪﻳﺚ .١١٤٨
) (٣ﺍﻷﻡ ،٧٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٧ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٣ :٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،١٤ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
.٢١٧ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ٣٢٨ :٧ﺣﺪﻳﺚ ١٠ﻭ ،١١ﻭﺍﻟﻔﻘﻴﻪ ١٠٢ :٤ﺣﺪﻳﺚ ،٣٤٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٧ :١٠ﺣﺪﻳﺚ
١٠١٥ﻭ ،١٠١٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٩١ :٤ﺣﺪﻳﺚ .١١٠١ - ١٠٩٩
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٨٨ :٤ﺣﺪﻳﺚ ٤٥٥٨ﻭ ،٤٥٥٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢١٢ :٣ﺣﺪﻳﺚ ،٣٨٧ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ١٣ :٤ﺣﺪﻳﺚ ١٣١٩ﻭ ،١٣٩٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٥ :٢ﺣﺪﻳﺚ ،٢٦٥٢ﻭﺳﻨﻦ
ﺍﻟﺪﺍﺭﻣﻲ ،١٩٤ :٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٣ :٩ﺣﺪﻳﺚ ،١٧٦٩٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٩١ :٨ﻭ
،٩٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٣٧ :١٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧٣ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٨ :٧
) (٦ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٨٤ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٣ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٣ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
.٢١٧ :٧
)(٢٤٨
ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺼﻞ ،ﻭﻗﺎﻝ :ﻓﻲ ﺍﻟﺨﻨﺼﺮ ﺳﺖ ،ﻭﻓﻲ ﺍﻟﺒﻨﺼﺮ
ﺗﺴﻊ ،ﻭﻓﻲ ﺍﻟﻮﺳﻄﻰ ﻋﺸﺮ ،ﻭﻓﻲ ﺍﻟﺴﺒﺎﺑﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ،ﻭﻓﻲ ﺍﻹﺑﻬﺎﻡ ﺛﻼﺛﺔ ﻋﺸﺮ )،(١
ﻓﺄﻭﺟﺐ ﻓﻴﻬﺎ ﺧﻤﺴﻴﻦ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﺧﺎﻟﻒ ﻓﻲ ﺍﻟﺘﻔﺼﻴﻞ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٥١ﻓﻲ ﻛﻞ ﺃﻧﻤﻠﺔ ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ،ﻭﻓﻲ ﺍﻹﺑﻬﺎﻡ ﻧﺼﻒ
ﺩﻳﺘﻬﺎ ،ﻷﻥ ﻟﻬﺎ ﻣﻔﺼﻠﻴﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻲ ﺃﻧﻤﻠﺔ ﺍﻹﺑﻬﺎﻡ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﻣﺜﻞ ﻏﻴﺮﻫﺎ .ﻗﺎﻝ :ﻷﻥ ﻟﻬﺎ
ﺛﻼﺙ ﺃﻧﺎﻣﻞ ﻇﺎﻫﺮﺗﺎﻥ ﻭﺑﺎﻃﻨﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﻳﻀﺎ ﻟﻮ ﺍﻋﺘﺒﺮﻧﺎ ﺍﻷﻧﻤﻠﺔ ﺍﻟﺒﺎﻃﻨﺔ ﻟﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻛﻞ
ﺇﺻﺒﻊ ﺃﺭﺑﻊ ﺃﻧﺎﻣﻞ ،ﻭﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺧﻼﻓﻪ.
ﻣﺴﺄﻟﺔ :٥٢ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﺇﺻﺒﻊ ﺃﻭ ﻣﻔﺼﻞ ﻣﻨﻪ ،ﻓﺸﻠﺖ ،ﻛﺎﻥ ﻓﻴﻬﺎ ﺛﻠﺚ
ﺩﻳﺘﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﺎ ﺩﻳﺘﻬﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٥٣ﻓﻲ ﺷﻠﻞ ﺍﻟﺮﺟﻞ ﺛﻠﺜﺎ ﺩﻳﺔ ﺍﻟﺮﺟﻞ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﻛﺎﻣﻠﺔ ).(٦
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) (١ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٤ :٩ﺣﺪﻳﺚ ،١٧٦٩٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٣ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٣٧ :١٠
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧١ :٢٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٦ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٧٣ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٦ :٧
) (٢ﺍﻧﻈﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﺮﻗﻢ ) (١ﻭ ) (٣ﻣﻦ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٣ﺍﻟﻠﺒﺎﺏ ،٤٨ :٣ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ .٦٧٦ :٢
) (٤ﺍﻷﻡ .٧٥ :٦
) (٥ﺍﻷﻡ ،٨٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٦ :١٩
) (٦ﺍﻷﻡ ،٧٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ .١١١ :١٩
)(٢٤٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٥٤ﺍﻟﺨﻼﻑ ﻓﻲ ﺃﺻﺎﺑﻊ ﺍﻟﺮﺟﻠﻴﻦ ﻣﺜﻞ ﺍﻟﺨﻼﻑ ﻓﻲ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪﻳﻦ ﻓﻲ
ﺗﻔﻀﻴﻞ ﺍﻹﺑﻬﺎﻡ ،ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻫﻲ ﻣﺘﺴﺎﻭﻳﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺧﻼﻑ ﻋﻦ ﺃﺣﺪ.
ﻣﺴﺄﻟﺔ :٥٥ﺇﺫﺍ ﻛﺴﺮ ﻳﺪﻩ ،ﻓﺠﺒﺮﺕ ،ﻓﺈﻥ ﺍﻧﺠﺒﺮﺕ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻛﺎﻥ ﻋﻠﻴﻪ
ﺧﻤﺲ ﺩﻳﺔ ﺍﻟﻴﺪ ،ﻭﺇﻥ ﺍﻧﺠﺒﺮﺕ ﻋﻠﻰ ﻋﺜﻢ ﻛﺎﻥ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺩﻳﺔ ﻛﺴﺮﻩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻬﻤﺎ ﻣﻌﺎ ﺍﻟﺤﻜﻮﻣﺔ ) ،(٢ﻭﻓﻲ ﺍﻟﺠﺒﺮ ﻋﻠﻰ ﻋﺜﻢ ﺃﻛﺜﺮ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٥٦ﻣﻦ ﻗﻄﻌﺖ ﺇﺣﺪﻯ ﻳﺪﻳﻪ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻭﺑﻘﻴﺖ ﺍﻷﺧﺮﻯ ،ﻓﻘﻄﻌﻬﺎ
ﺇﻧﺴﺎﻥ ،ﻛﺎﻥ ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ :ﻛﻤﺎﻝ ﺍﻟﺪﻳﺔ ﺩﻳﺔ ﺍﻟﻴﺪﻳﻦ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ
--------------------
) (١ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٠ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٦٦ :٩ﻭﺍﻷﻡ ،٧٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،١١١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٩ :ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٤ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢١٠ :٣ﻭﺗﻠﺨﻴﺺ
ﺍﻟﺤﺒﻴﺮ ،٢٩ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢١٦ :٧
) (٢ﺍﻷﻡ ،٨٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٩ :١٩
) (٣ﺍﻟﻜﺎﻓﻲ ،٣٣٥ :٧ﻭﺍﻟﻔﻘﻴﻪ ٥٩ :٤ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٠١ :١٠ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ
.١١٤٨
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢١ :٩٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧١ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
،٣١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٠٥ :١٩ﻭ ،١٠٦ﻭﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺃﻧﻬﺎ ﻗﻄﻌﺖ ﻓﻲ ﺟﻬﺎﺩ ﺃﻭ
ﻏﻴﺮﻩ.
) (٥ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٦ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣١٢ :٧ﺣﺪﻳﺚ ،٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٩ :٤ﺣﺪﻳﺚ ،٣٢٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٥ :١٠
ﺣﺪﻳﺚ .٩٧١
)(٢٥٠
ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻗﺎﻟﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻓﻲ ﺍﻟﻴﺪ ﺧﻤﺴﻮﻥ ﻣﻦ ﺍﻹﺑﻞ ).(١
ﻣﺴﺄﻟﺔ :٥٧ﺇﺫﺍ ﻗﻠﻊ ﻋﻴﻦ ﺃﻋﻮﺭ ،ﺃﻭ ﻣﻦ ﺫﻫﺒﺖ ﻓﺮﺩ ﻋﻴﻨﻪ ﺑﺂﻓﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻪ
ﺗﻌﺎﻟﻰ ،ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ،ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﺺ ﻣﻦ ﺇﺣﺪﻯ ﻋﻴﻨﻴﻪ ،ﺃﻭ ﻳﺄﺧﺬ ﺗﻤﺎﻡ ﺩﻳﺔ ﻛﺎﻣﻠﺔ
ﺃﻟﻒ ﺩﻳﻨﺎﺭ .ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻌﺖ ﻋﻴﻨﻪ ﻓﺄﺧﺬ ﺩﻳﺘﻬﺎ ﺃﻭ ﺍﺳﺘﺤﻘﻬﺎ ،ﻭﺇﻥ ﻟﻢ ﻳﺄﺧﺬﻫﺎ ﻓﻔﻲ
ﺍﻟﻌﻴﻦ ﺍﻷﺧﺮﻯ ﻧﺼﻒ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ،
ﻭﺭﺑﻴﻌﺔ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ .ﻭﺍﻟﻤﺴﺄﻟﺔ ﻣﺸﻬﻮﺭﺓ ﺑﺬﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻬﻤﺎ ،ﻭﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺜﻮﺭﻱ :ﻫﻮ ﺑﺎﻟﺨﻴﺎﺭ
ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﺺ ﻭﺑﻴﻦ ﺃﻥ ﻳﻌﻔﻮ ،ﻭﻟﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺃﻧﻬﻤﺎ ﻗﺎﻻ ﻓﻲ ﻋﻴﻦ ﺍﻷﻋﻮﺭ ﺍﻟﺪﻳﺔ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ).(٥
ﻭﺭﻭﻯ ﺃﺑﻮ ﻣﺠﻠﺰ ﻗﺎﻝ :ﻛﻨﺖ ﻋﻨﺪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﻓﺄﺗﺎﻩ ﺭﺟﻞ ﻓﺴﺄﻟﻪ ﻋﻦ
--------------------
) (١ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٩ :٨ﻭﺍﻟﻤﻮﻃﺄ ٨٤٩ :٢ﺣﺪﻳﺚ ،١ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٠ :٩ﺣﺪﻳﺚ
،١٧٦٧٩ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧١ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٢١ :٩
) (٢ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٣٠ :٩ﺣﺪﻳﺚ ،١٧٤٢٣ﻭﺍﻟﻤﺤﻠﻰ ،٤١٩ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٠ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٦ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٢٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ
،٧٧ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٧ :٦
) (٣ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٧ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥٩ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٤٩٧ :
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٦ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٤ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٢٥ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٤ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٣ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٣١ :٢ﺣﺪﻳﺚ ،١٤٩٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦٩ :١٠ﺣﺪﻳﺚ
.١٠٥٩
) (٥ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٣٠ :٩ﺣﺪﻳﺚ ١٧٤٢٧ﻭ ٣٣١ :٩ﺣﺪﻳﺚ ،١٧٤٢٨ﻭﺍﻟﻤﺤﻠﻰ ،٤١٩ :١٠
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٧ :١٩
)(٢٥١
ﻋﻴﻦ ﺍﻷﻋﻮﺭ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ :ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻭﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ ،ﻓﻘﺎﻝ
ﺍﻟﺮﺟﻞ ﺇﻧﻤﺎ ﺃﺳﺄﻟﻪ -ﻳﻌﻨﻲ ﺃﺳﺄﻝ ﺍﺑﻦ ﻋﻤﺮ -ﻓﻘﺎﻝ ﻧﺨﺒﺮﻙ ﻋﻦ ﻋﻤﺮ ﻭﺗﺴﺄﻟﻨﻲ ،ﻓﺄﻗﺮ
ﻋﻤﺮ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻭﺃﻧﻜﺮ ﺃﻥ ﻳﺴﺄﻝ ﻫﻮ ﻋﻨﻬﺎ ،ﺛﺒﺖ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ،ﻭﺇﻟﻰ
ﻫﺬﺍ ﺫﻫﺐ ﺃﺣﻤﺪ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﻧﺄﺧﺬ ﺑﻘﻮﻝ ﻋﻤﺮ ﻭﺍﺑﻨﻪ ).(١
ﻣﺴﺄﻟﺔ :٥٨ﺇﺫﺍ ﻗﻠﻊ ﺍﻷﻋﻮﺭ ﺇﺣﺪﻯ ﻋﻴﻨﻲ ﻣﻦ ﻟﻪ ﻋﻴﻨﺎﻥ ،ﻛﺎﻥ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ
ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻘﻠﻊ ﻋﻴﻨﻪ ،ﺃﻭ ﻳﻌﻔﻮ ،ﺃﻭ ﻳﺄﺧﺬ ﺩﻳﺔ ﻋﻴﻨﻪ ﺧﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻋﻔﻰ ﻓﻠﻪ ﺩﻳﺔ ﻋﻴﻦ ﺍﻷﻋﻮﺭ -ﻭﻫﻲ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻋﻨﺪﻩ -ﻭﺇﻥ ﺷﺎﺀ
ﻗﻠﻊ ﻋﻴﻨﻪ ﻗﺎﻝ :ﻷﻧﻪ ﺇﺫﺍ ﻋﻔﺎ ﻋﻨﻪ ﻓﻘﺪ ﻋﻔﺎ ﻋﻦ ﺟﻤﻴﻊ ﺑﺼﺮﻩ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻭﻓﻲ ﺍﻟﻌﻴﻦ ﺧﻤﺴﻮﻥ ﻣﻦ
ﺍﻹﺑﻞ ) (٤ﻭﻻ ﻳﻠﺰﻣﻨﺎ ﺫﻟﻚ ﻓﻲ ﻋﻴﻦ ﺍﻷﻋﻮﺭ ،ﻷﻧﺎ ﻗﺪ ﻗﻠﻨﺎ ﺫﻟﻚ ﺑﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٩ﺇﺫﺍ ﻛﺴﺮ ﺻﻠﺒﻪ ﻓﺸﻠﺖ ﺭﺟﻼﻩ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺔ ﻓﻲ ﻛﺴﺮ ﺍﻟﺼﻠﺐ،
ﻭﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ ﻓﻲ ﺷﻠﻞ ﺍﻟﺮﺟﻠﻴﻦ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺩﻳﺔ ﻭﺣﻜﻮﻣﺔ .ﻓﺎﻟﺪﻳﺔ ﻋﻨﺪﻩ ﻓﻲ ﺷﻠﻞ ﺍﻟﺮﺟﻠﻴﻦ ،ﻭﺍﻟﺤﻜﻮﻣﺔ
ﻓﻲ ﻛﺴﺮ ﺍﻟﺼﻠﺐ ).(٥
--------------------
) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٤ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤١٨ :١٠ﻭﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٣١ :٩ :ﺣﺪﻳﺚ ١٧٤٣١
ﻣﺨﺘﺼﺮﺍ.
) (٢ﺍﻷﻡ ،١٢٢ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٥٩ :٧ﻭ ،٥٦٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٦١٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦٢٥ :٢
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٠٩ :٦ﻭﺍﻟﻤﺤﻠﻰ ٤١٩ :١٠ﻭ ،٤٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٦١٧ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦٠ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦٢٥ :٢
) (٤ﺍﻟﻤﻮﻃﺄ ٨٤٩ :٢ﺣﺪﻳﺚ ،١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٩ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧١ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٤
.٢٧
) (٥ﺍﻷﻡ ،٨١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ١١٢ :١٩ﻭ .١١٣
)(٢٥٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٦٠ﺇﺫﺍ ﻛﺴﺮ ﺻﻠﺒﻪ ﻓﺬﻫﺐ ﻣﺸﻴﻪ ﻭﺟﻤﺎﻋﻪ ﻣﻌﺎ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺘﺎﻥ.
ﻭﻓﻲ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻗﺎﻝ :ﺩﻳﺔ ﻭﺍﺣﺪﺓ ).(٢
ﻭﻇﺎﻫﺮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻥ ﻋﻠﻴﻪ ﺩﻳﺘﻴﻦ ،ﺩﻳﺔ ﻓﻲ ﺫﻫﺎﺏ ﺍﻟﺠﻤﺎﻉ ،ﻭﺩﻳﺔ ﻓﻲ
ﺫﻫﺎﺏ ﺍﻟﻤﺸﻲ -ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ -ﻫﻜﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ،ﻗﺎﻝ :ﻷﻧﻪ ﻗﺎﻝ ﻓﻲ ﺍﻷﻡ ﻟﻮ
ﻛﺴﺮ ﺻﻠﺒﻪ ﻓﺬﻫﺐ ﺟﻤﺎﻋﺔ ﻭﻟﻢ ﻳﺬﻫﺐ ﻣﺸﻴﻪ ﻓﻔﻴﻪ ﺍﻟﺪﻳﺔ ).(٣
ﻭﻫﺬﺍ ﺃﻭﺟﺒﻪ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﺬﻫﺐ ﻣﺸﻴﻪ .ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﺫﻫﺐ ﻣﺸﻴﻪ ﻛﺎﻥ
ﻓﻴﻪ ﺩﻳﺘﺎﻥ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٦١ﺇﺫﺍ ﻛﺴﺮ ﻇﻬﺮﻩ ﻓﺎﺣﺪﻭﺩﺏ ﺃﻭ ﺻﺎﺭ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ ،ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻓﺈﻧﻬﻢ ﻻ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٦٢ﺇﺫﺍ ﻛﺴﺮ ﺭﻗﺒﺘﻪ ﻓﺼﺎﺭ ﻛﺎﻟﻤﻠﺘﻔﺖ ،ﻭﻟﻢ ﻳﻌﺪ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ،ﻛﺎﻥ
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٣١٢ :٧ﺣﺪﻳﺚ ٨ﻭ ٣٣٠ :٧ﺫﻳﻞ ﺣﺪﻳﺚ ،٢ﻭﺍﻟﻔﻘﻴﻪ ١٠١ :٤ﺣﺪﻳﺚ ،٣٣٦ﻭﺍﻟﺘﻬﺬﻳﺐ
٢٤٨ :١٠ﺣﺪﻳﺚ ٩٧٨ﻭ ٢٥٤ :١٠ﺣﺪﻳﺚ .١٠٠٤
) (٢ﺍﻷﻡ ،٨١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٥ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٤ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٢ :ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٤٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٢٧ :٩
) (٣ﺍﻷﻡ ،٨١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٥ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٤ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٢ :ﻭﺍﻟﻮﺟﻴﺰ :٢
.١٤٨
) (٤ﺍﻟﻜﺎﻓﻲ ٣٢٥ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٢ :١٠ﺣﺪﻳﺚ .٩٩٩
) (٥ﺍﻟﻤﺠﻤﻮﻉ .١١٥ :١٩
) (٦ﺍﻟﻜﺎﻓﻲ ٣١٢ :٧ﺣﺪﻳﺚ ،٨ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٥٥ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٨ :١٠ﺣﺪﻳﺚ ٩٧٨ﻭﺹ
٢٩٧ﻭ .٣٠٨
)(٢٥٣
ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٦٣ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ﻧﺼﻒ ﺩﻳﺔ ﺍﻟﺮﺟﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٣
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻠﻴﺔ ،ﻭﺍﻷﺻﻢ :ﻫﻤﺎ ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﺪﻳﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ
ﺍﻟﻨﺼﻒ ﻣﻦ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ).(٥
ﻭﺭﻭﻯ ﻣﻌﺎﺫ ﻧﺤﻮ ﻫﺬﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ) ،(٦ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ.
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺯﻳﺪ ﺑﻦ
ﺛﺎﺑﺖ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ).(٧
--------------------
) (١ﺍﻷﻡ ،٨١ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.١٠٦ :
) (٢ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻤﺼﻨﻒ ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻤﺒﺴﻮﻁ ١٤٧ :٧ﻓﻼﺣﻈﻪ ،ﻭﻟﻢ ﺃﻗﻒ ﻟﻪ ﻓﻲ ﻛﺘﺒﻨﺎ ﺍﻟﺤﺪﻳﺜﻴﺔ ﻋﻠﻰ ﺃﺛﺮ
ﺻﺮﻳﺢ ﻭﺍﻟﻠﻪ ﺍﻟﻌﺎﻟﻢ.
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٩ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٦ :٨ﻭﺍﻟﻨﺘﻒ ،٦٧١ :٢
ﻭﺍﻷﻡ ،١٠٦ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٢ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٣ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
،١٠٣ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٠٥ :٢ﻭ ،٤١٧
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥١٩ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٢ :٩ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ،١٢٨ :
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٧٥ :٦ﻭ ،٢٧٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٢٥ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٢٨ :٦
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٤ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٥٣٢ :٩ﻭ ،٥٣٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٠١٩ :٩ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٧٥ :٦
) (٥ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٦ :٦
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٥ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٦٣ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٢٥ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
.١٢١٨
) (٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٥ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٦٢ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٤ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٢ :١٩ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .٢٢٥ :٧
)(٢٥٤
ﻣﺴﺄﻟﺔ :٦٤ﺍﻟﻤﺮﺃﺓ ﺗﻌﺎﻗﻞ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﻓﻲ ﺍﻷﺭﻭﺵ ﺍﻟﻤﻘﺪﺭﺓ ،ﻓﺈﺫﺍ
ﺑﻠﻐﺘﻬﺎ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﺍﻟﺰﻫﺮﻱ،
ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﻭﻗﺎﻝ ﺭﺑﻴﻌﺔ :ﺗﻌﺎﻗﻠﻪ ﻣﺎ ﻟﻢ ﻳﺰﺩ ﻋﻠﻰ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﺃﺭﺵ ﺍﻟﺠﺎﺋﻔﺔ ﻭﺍﻟﻤﺄﻣﻮﻣﺔ ،ﻓﺈﺫﺍ
ﺯﺍﺩ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ.
ﻭﺭﺑﻴﻌﺔ ﺟﻌﻠﻬﺎ ﻛﺎﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺠﺎﺋﻔﺔ ،ﻭﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﺗﻌﺎﻗﻠﻪ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ﺃﺭﺵ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ،
ﻓﺈﺫﺍ ﺑﻠﻐﺘﻬﺎ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻻ ﺗﻌﺎﻗﻠﻪ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺑﺤﺎﻝ ،ﺑﻞ ﻣﻌﻪ ﻋﻠﻰ
ﺍﻟﻨﺼﻒ ﻓﻴﻤﺎ ﻗﻞ ﺃﻭ ﻛﺜﺮ ،ﻓﻲ ﺃﻧﻤﻠﺔ ﺍﻟﺮﺟﻞ ﺛﻼﺛﺔ ﺃﺑﻌﺮﺓ ﻭﺛﻠﺚ ،ﻭﻓﻲ ﺃﻧﻤﻠﺘﻬﺎ ﻧﺼﻒ ﻫﺬﺍ
ﺑﻌﻴﺮ ﻭﺛﻠﺜﺎﻥ ،ﻭﻛﺬﻟﻚ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﻫﺬﺍ.
ﻭﺭﻭﻭﺍ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) .(٤ﻭﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻣﻦ ﺃﻫﻞ
ﻣﺼﺮ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ :ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﺑﻦ ﺷﺒﺮﻣﺔ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
--------------------
) (١ﺍﻟﻤﻮﻃﺄ ،٨٥٤ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٨ :٦ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٧ :٢
ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٠ :٩ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٩٣ :٩ﺣﺪﻳﺚ ،١٧٧٤٦
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ١١٢ :٢ﻭ .١١٣
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٨ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٥٢٠
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٠ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٦ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٢٨٧
) (٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٦ :٨ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٨ :١٩
ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،١١٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٠ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٩ :٢٦
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٧ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٤ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢١٨ :٣
)(٢٥٥
ﻭﺃﺻﺤﺎﺑﻪ .ﻭﻫﻮ ﻗﻮﻝ ﻋﺒﻴﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻌﻨﺒﺮﻱ ).(١
ﻭﻗﺎﻝ ﻗﻮﻡ ﺗﻌﺎﻗﻠﻪ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ ﻧﺼﻒ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﺃﺭﺵ ﺍﻟﺴﻦ ﻭﺍﻟﻤﻮﺿﺤﺔ ،ﻓﺈﺫﺍ
ﺑﻠﻐﺘﻬﺎ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺷﺮﻳﺢ ).(٢
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺗﻌﺎﻗﻠﻪ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ ﻋﺸﺮ ﺃﻭ ﻧﺼﻒ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﺃﺭﺵ ﺍﻟﻤﻨﻘﻠﺔ ،ﻓﺈﺫﺍ
ﺑﻠﻐﺘﻬﺎ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ:
" ﺍﻟﻤﺮﺃﺓ ﺗﻌﺎﻗﻞ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺛﻠﺚ ﺩﻳﺘﻬﺎ " ).(٥
ﻭﻗﺎﻝ ﺭﺑﻴﻌﺔ :ﻗﻠﺖ ﻟﺴﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻛﻢ ﻓﻲ ﺇﺻﺒﻊ ﺍﻟﻤﺮﺃﺓ؟ ﻓﻘﺎﻝ :ﻋﺸﺮ
ﻗﻠﺖ :ﻓﻔﻲ ﺇﺻﺒﻌﻴﻦ؟ ﻗﺎﻝ :ﻋﺸﺮﻭﻥ .ﻗﻠﺖ :ﻓﻔﻲ ﺛﻼﺙ؟ ﻗﺎﻝ :ﺛﻼﺛﻮﻥ ﻗﻠﺖ:
ﻓﻔﻲ ﺃﺭﺑﻊ؟ ﻗﺎﻝ :ﻋﺸﺮﻭﻥ .ﻗﻠﺖ ﻟﻪ :ﻟﻤﺎ ﻋﻈﻤﺖ ﻣﺼﻴﺒﺘﻬﺎ ﻗﻞ ﻋﻘﻠﻬﺎ .ﻗﺎﻝ:
ﻫﻜﺬﺍ ﺍﻟﺴﻨﺔ ).(٦
ﻗﻮﻟﻪ ﻫﻜﺬﺍ ﺍﻟﺴﻨﺔ ﺩﺍﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﺳﻨﺔ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺇﺟﻤﺎﻉ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ.
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٠ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٦ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٧٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٧ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١١٢ :٢
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٦ :٨ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٩٧ :٩ﺣﺪﻳﺚ ،١٧٧٦٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٥٣٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٠ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٩ :٢٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٧٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٣٤ :٤
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٦ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٦ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٣٤ :٤
) (٤ﺍﻟﻜﺎﻓﻲ ،٢٩٨ :٧ﻭﺍﻟﻔﻘﻴﻪ ٨٨ :٤ﺣﺪﻳﺚ ،٢٨٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٤ :١٠ﺣﺪﻳﺚ .٧٢٢ - ٧١٩
) (٥ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٩٦ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٦ :٦ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ١٢١٨ :٣ﻭﻓﻲ ﺑﻌﻀﻬﺎ
ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٦ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٩ :٢٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٧ :٢
)(٢٥٦
ﻣﺴﺄﻟﺔ :٦٥ﻓﻲ ﺣﻠﻤﺘﻲ ﺍﻟﺮﺟﻞ ﺩﻳﺘﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻓﻴﻬﻤﺎ ﺣﻜﻮﻣﺔ ،ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺮﻭﻳﺔ ﻓﻲ ﺃﻥ ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﺒﺪﻥ ﻣﻨﻪ ﺍﺛﻨﺎﻥ
ﻓﻔﻴﻬﻤﺎ ﺍﻟﺪﻳﺔ ،ﻭﻫﻲ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ) (٢ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻨﺎﻩ ﺑﺎﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٦٦ﺇﺫﺍ ﻭﻃﺊ ﺯﻭﺟﺘﻪ ﻓﺄﻓﻀﺎﻫﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﺩﻭﻥ ﺗﺴﻊ ﺳﻨﻴﻦ ،ﻛﺎﻥ
ﻋﻠﻴﻪ ﺿﻤﺎﻧﻬﺎ ﺑﺪﻳﺘﻬﺎ ﻣﻊ ﺍﻟﻤﻬﺮ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﺪﺧﻮﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻓﻀﺎﺅﻫﺎ ﻏﻴﺮ ﻣﻀﻤﻮﻥ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٦٧ﺇﺫﺍ ﻭﻃﺊ ﺍﻣﺮﺃﺓ ﻣﻜﺮﻫﺔ ﻓﺄﻓﻀﺎﻫﺎ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻷﻧﻪ ﺯﺍﻥ،
ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻬﺮﻫﺎ ﻟﻮﻃﻴﻬﺎ ،ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻷﻧﻪ ﺃﻓﻀﺎﻫﺎ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﻮﻝ
ﻣﺴﺘﻤﺴﻜﺎ ﻓﻼ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺮﺳﻼ ﻓﻔﻴﻪ ﺣﻜﻮﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٦
--------------------
) (١ﺍﻷﻡ ،١٢٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
١٢٢ - ١٢١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٧ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٨٣ :٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٧٧ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣١٥ :٧ﺣﺪﻳﺚ ،٢٢ﻭﺍﻟﻔﻘﻴﻪ ١٠٠ :٤ﺣﺪﻳﺚ .٣٣٢
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٧ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٠١ :
ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٢٥ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥٢ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٣٣ :٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٢٦ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٥ :٢
) (٥ﺍﻟﻜﺎﻓﻲ ٣١٤ :٧ﺣﺪﻳﺚ ،١٨ﻭﺍﻟﻔﻘﻴﻪ ١٠١ :٤ﺣﺪﻳﺚ ،٣٣٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٩ :١٠ﺣﺪﻳﺚ ،٩٨٤
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٩٤ :٤ﺣﺪﻳﺚ .١١٠٩
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٢٦ :١٩ﻭﺍﻟﻮﺟﻴﺰ .١٤٧ :٢
)(٢٥٧
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ -ﻛﻤﺎ ﻗﻠﻨﺎﻩ -ﻭﺍﻟﻤﻬﺮ ﻻ ﻳﺠﺐ ﻟﻮﺟﻮﺏ ﺍﻟﺤﺪ
ﻭﺍﻻﻓﻀﺎﺀ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﻮﻝ ﻣﺴﺘﻤﺴﻜﺎ ﻓﻌﻠﻴﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺮﺳﻼ
ﻓﻔﻴﻪ ﺍﻟﺪﻳﺔ ﻭﻻ ﺣﻜﻮﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٦٨ﺇﺫﺍ ﻭﻃﺊ ﺍﻣﺮﺃﺓ ﺑﺸﺒﻬﺔ ﻓﺄﻓﻀﺎﻫﺎ -ﻣﺜﻞ ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﻓﺎﺳﺪﺍ،
ﺃﻭ ﻭﺟﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﺍﻣﺮﺃﺓ ﻓﻈﻦ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ ﻓﻮﻃﺄﻫﺎ ،ﻓﺄﻓﻀﺎﻫﺎ -ﻓﺎﻟﺤﺪ ﻻ ﻳﺠﺐ
ﻟﻠﺸﺒﻬﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ).(٣
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺧﻔﻴﺎ ،ﻭﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﻇﺎﻫﺮﺍ ﻓﻲ ﺍﻟﺘﻲ ﻭﺟﺪﻫﺎ
ﻋﻠﻰ ﻓﺮﺍﺷﻪ ،ﻭﻳﺠﺐ ﺍﻟﺪﻳﺔ .ﻓﺈﻥ ﺃﻓﻀﺎﻫﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﻮﻝ ﻣﺴﺘﺮﺳﻼ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ
ﻣﻊ ﺍﻟﺤﻜﻮﻣﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻤﺴﻜﺎ ﻓﺎﻟﺪﻳﺔ ﺑﻼ ﺣﻜﻮﻣﺔ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺣﺪ ،ﻭﺃﻣﺎ ﺍﻟﻤﻬﺮ ﻓﻨﻨﻈﺮ ﻓﻲ ﺍﻹﻓﻀﺎﺀ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﻮﻝ
ﻣﺴﺘﻤﺴﻜﺎ ﻓﻌﻠﻴﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻭﻳﺠﺐ ﺍﻟﻤﻬﺮ ﻣﻌﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺮﺳﻼ ﻭﺟﺒﺖ ﺍﻟﺪﻳﺔ
ﻭﻟﻢ ﻳﺠﺐ ﺍﻟﻤﻬﺮ ،ﺑﻞ ﻳﺪﺧﻞ ﺍﻟﻤﻬﺮ ﻓﻲ ﺍﻟﺪﻳﺔ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٧ﻭﺃﻳﻀﺎ :ﻭﺟﻮﺏ ﺍﻟﻤﻬﺮ ﺛﺎﺑﺖ ،ﻭﺩﺧﻮﻟﻪ ﻓﻲ
ﺍﻟﺪﻳﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
--------------------
) (١ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٨ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٧٩ :٧ﻭ ،٥٨٠ﻭﺍﻟﻤﺠﻤﻮﻉ .١٢٦ :١٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
.١٨٦
) (٢ﺍﻟﻜﺎﻓﻲ ٣١٣ :٧ﺣﺪﻳﺚ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٨ :١٠ﺣﺪﻳﺚ .٩٨٠
) (٣ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٢٧ :١٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٣٩ :٦
) (٤ﺍﻟﻤﻘﻨﻌﺔ.١٢٤ :
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٢٧ :١٩
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٨٠ :٧
) (٧ﺍﻟﺘﻬﺬﻳﺐ ٤٧ :١٠ﺣﺪﻳﺚ .١٦٩
)(٢٥٨
ﻭﺭﻭﺕ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﻴﺮ ﺇﺫﻥ
ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ،ﻓﺈﻥ ﻣﺴﻬﺎ ﻓﻠﻬﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ ) .(١ﻭﻟﻢ
ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٦٩ﻓﻲ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺍﻟﺪﻳﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻓﻲ ﺍﻟﻴﺴﺮﻯ ﻣﻨﻬﻤﺎ ﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ
ﻭﻓﻲ ﺍﻟﻴﻤﻨﻰ ﺛﻠﺜﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻗﺎﻝ :ﻷﻥ ﺍﻟﻨﺴﻞ ﻣﻨﻬﺎ ) .(٢ﻛﻤﺎ
ﺭﻭﺍﻩ ﺃﺻﺤﺎﺑﻨﺎ ).(٣
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﻧﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٧٠ﻓﻲ ﺍﻟﺬﻛﺮ ﺍﻟﺪﻳﺔ ،ﻭﻓﻲ ﺍﻟﺨﺼﻴﺘﻴﻦ ﻣﻌﺎ ﺍﻟﺪﻳﺔ ،ﻓﺈﻥ ﻗﻄﻌﻬﻤﺎ ﻗﺎﻃﻊ
ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺘﺎﻥ ،ﻓﺈﻥ ﻗﻄﻊ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺛﻢ ﻗﻄﻊ ﺍﻟﺬﻛﺮ ،ﺃﻭ ﻗﻄﻊ ﺍﻟﺬﻛﺮ ﺛﻢ
ﺍﻟﺨﺼﻴﺘﻴﻦ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺍﻟﺪﻳﺘﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺛﻢ ﻗﻄﻊ ﺍﻟﺬﻛﺮ ﻛﺎﻥ ﻓﻲ ﺍﻟﺨﺼﻴﺘﻴﻦ
--------------------
) (١ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٠٨ :٣ﺣﺪﻳﺚ ،١٠٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٢١ :٣ﺣﺪﻳﺚ ،١ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ
،٦٦ :٦ﻭﺗﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١١ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٥ :٧ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٨٥ :٤
ﻭﻣﺴﻨﺪ ﺍﻟﺤﻤﻴﺮﻱ ١١٢ :١ﺣﺪﻳﺚ ،٢٢٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٣٧ :٢ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ
ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٢ﺍﻟﻤﺤﻠﻰ ،٤٥٠ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٥٨١
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٧ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٧٥ :٧
) (٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٣ :٤ﺣﺪﻳﺚ ،٣٨٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٣ :٦
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٧ :٣ﻭﺍﻷﻡ ،٧٤ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٥ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٤ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٠ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٤٧ :٣ﻭﺍﻟﻨﺘﻒ :٢
،٦٧٥ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٧٨ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٦٣٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨١ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٣ :٢
) (٥ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٣ :٤ﺣﺪﻳﺚ .٣٨٦
) (٦ﺍﻷﻡ ،٣١٦ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٥ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١١٦ :١٩ﻭ .١١٨
)(٢٥٩
ﺍﻟﺪﻳﺔ ﻭﻓﻲ ﺍﻟﺬﻛﺮ ﺍﻟﺤﻜﻮﻣﺔ ،ﻷﻥ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺇﺫﺍ ﻗﻄﻌﺘﺎ ﺫﻫﺒﺖ ﻣﻨﻔﻌﺔ ﺍﻟﺬﻛﺮ ،ﻓﺈﻥ
ﺍﻟﻮﻟﺪ ﻻ ﻳﺨﻠﻖ ﻣﻦ ﻣﺎﺋﻪ ،ﻓﻬﻮ ﻛﺎﻟﺴﻠﻴﻞ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ
ﻗﺎﻝ " :ﻭﻓﻲ ﺍﻟﺬﻛﺮ ﺍﻟﺪﻳﺔ " ).(٣
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ،(٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ ،ﻭﻗﻮﻟﻪ ﻣﻨﻔﻌﺔ ﺍﻟﺬﻛﺮ
ﺑﻄﻞ ﻻ ﻧﺴﻠﻢ ،ﺑﻞ ﻣﻨﻔﻌﺘﻪ ﺍﻹﻳﻼﺝ ﻭﺍﻻﻧﻌﺎﻅ ﻭﺍﻻﻟﺘﺬﺍﺫ ﻭﻛﻞ ﻫﺬﺍ ﻣﻮﺟﻮﺩ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ
ﻻ ﻳﺨﻠﻖ ﺍﻟﻮﻟﺪ ﻣﻦ ﻣﺎﺋﻪ ﻟﻌﻴﺐ ﻓﻲ ﺍﻟﻤﺎﺀ ﻓﺈﻧﻪ ﻳﺮﻕ ﻭﻳﻀﻌﻒ ﻋﻦ ﺃﻥ ﻳﻨﻌﻘﺪ ﻣﻨﻪ ﺍﻟﻮﻟﺪ،
ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻌﻴﺐ ﻓﻲ ﺍﻟﺬﻛﺮ.
ﻣﺴﺄﻟﺔ :٧١ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ،ﻭﺍﻟﻴﺪ ﺍﻟﺸﻼﺀ ،ﻭﺍﻟﺮﺟﻞ ﺍﻟﺸﻼﺀ ،ﻭﻟﺴﺎﻥ
ﺍﻷﺧﺮﺱ ،ﻭﺍﻟﺬﻛﺮ ﺍﻷﺷﻞ ﻛﻞ ﻫﺬﺍ ﻭﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻩ ﻳﺠﺐ ﻓﻴﻪ ﺛﻠﺚ ﺩﻳﺔ ﺻﺤﻴﺤﺔ.
ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ) .(٥ﻭﻋﻦ ﺯﻳﺪ ﺑﻦ
ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺠﺐ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ﻣﻘﺪﺭ ،ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺣﻜﻮﻣﺔ ).(٧
--------------------
) (١ﺍﻷﻡ ،٣١٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٧٦ :٧
) (٢ﺍﻟﻜﺎﻓﻲ ٣١١ :٧ﺣﺪﻳﺚ ،١ﻭﺹ ٣١٢ﺣﺪﻳﺚ ،٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٤٥ :١٠ﺣﺪﻳﺚ ٩٧٠ﻭﺹ ٢٤٦
ﺣﺪﻳﺚ ٩٧٥ﻭﺹ ٢٤٧ﺣﺪﻳﺚ .٩٧٧
) (٣ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٧١ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٧ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٦٩ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
،٢١٥ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٢٩ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٠٦ :٣
) (٤ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٧١ :٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٧ :٨ﻭﺍﻟﻤﺤﻠﻰ .٤٥٠ :١٠
) (٥ﺍﻧﻈﺮ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٣٧ :٩
) (٦ﺍﻟﻤﻮﻃﺄ ،٨٥٧ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٢١ :٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٨ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٢١ :١٠ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٣٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٥ :٢
) (٧ﺍﻷﻡ ٦٧ :٦ﻭ ،٣١٥ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٩ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٠ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٧٦ :٧ﻭﺍﻟﻤﻮﻃﺄ ،٨٥٨ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٢١ :٦ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤١٤ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٤ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٩٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٦٣٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨٧ :٩ﻭﺍﻟﻤﺤﻠﻰ ،٤٢٢ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٩٨ :٨
)(٢٦٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٧٢ﻛﻞ ﻋﻀﻮ ﻓﻴﻪ ﻣﻘﺪﺭ ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻴﻪ ﻓﺼﺎﺭ ﺃﺷﻞ ﻭﺟﺐ ﻓﻴﻪ ﺛﻠﺜﺎ
ﺩﻳﺘﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻧﻈﺮ ﻓﻴﻬﺎ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻏﻴﺮ ﺍﻟﺠﻤﺎﻝ ﻓﻔﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ﻗﻮﻻ
ﻭﺍﺣﺪﺍ ،ﻛﺎﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﻴﻦ ﻭﺍﻟﺬﻛﺮ ) .(٢ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﻨﻔﻌﺔ ﻗﺎﺋﻤﺔ ﻛﺎﻷﻧﻒ
ﻭﺍﻷﺫﻧﻴﻦ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺣﻜﻮﻣﺔ ،ﻷﻧﻪ ﺻﻴﺮﻩ ﺃﺷﻞ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺩﻳﺘﻪ ،ﻷﻧﻪ ﻣﺎ ﺃﺫﻫﺐ ﻣﻨﻔﻌﺘﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٧٣ﻓﻲ ﺍﻟﺘﺮﻗﻮﺗﻴﻦ ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ،ﻭﻓﻲ ﺍﻷﺿﻼﻉ ﻭﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﺎ ﺷﺊ ﻣﻘﺪﺭ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ).(٥
ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻃﺮﻳﻘﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻧﻪ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ،ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٦
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﻧﻘﻠﻪ ﺍﻟﻤﺰﻧﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺣﺎﻣﺪ ،ﻗﺎﻝ :ﺍﻟﻤﺴﺄﻟﺔ
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٣١٨ :٧ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٥ :١٠ﺣﺪﻳﺚ .١٠٧٤
) (٢ﺍﻟﻤﺠﻤﻮﻉ .١٠٦ - ١٠٥ :١٩
) (٣ﺍﻟﻤﺠﻤﻮﻉ .٨١ - ٨٠ :١٩
) (٤ﺍﻟﻜﺎﻓﻲ ٣٣٠ :٧ﺫﻳﻞ ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥٤ :١٠ﺫﻳﻞ ﺣﺪﻳﺚ .١٠٠٤
) (٥ﺍﻟﻜﺎﻓﻲ ،٣٣٤ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٥٩ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٠٠ :١٠ﺣﺪﻳﺚ .١١٤٨
) (٦ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٠ - ١٢٩ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ١١٠ :٢ﻭ
،١١١
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٣ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٦٣٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٣ :٦
)(٢٦١
ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ ﻓﻴﻪ ﺍﻟﺤﻜﻮﻣﺔ ﻭﻫﻮ ﺍﻷﻇﻬﺮ.
ﻭﺍﻵﺧﺮ :ﺃﻥ ﻓﻲ ﻛﻞ ﺿﻠﻊ ﻭﻓﻲ ﻛﻞ ﺗﺮﻗﻮﺓ ﺟﻤﻼ ) .(١ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٧٤ﺇﺫﺍ ﻟﻄﻢ ﻏﻴﺮﻩ ﻓﻲ ﻭﺟﻬﻪ ،ﻓﺎﺳﻮﺩ ﺍﻟﻤﻮﺿﻊ ﻛﺎﻥ ﻓﻴﻬﺎ ﺳﺘﺔ ﺩﻧﺎﻧﻴﺮ،
ﻓﺈﻥ ﺍﺧﻀﺮ ﻛﺎﻥ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ،ﻓﺈﻥ ﺍﺣﻤﺮ ﻛﺎﻥ ﻓﻴﻬﺎ ﺩﻳﻨﺎﺭ ﻭﻧﺼﻒ ،ﻭﻛﺬﻟﻚ
ﺣﻜﻢ ﺍﻟﺮﺃﺱ .ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺟﺴﺪﻩ ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺣﻜﻮﻣﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :٧٥ﻣﺘﻰ ﻛﺴﺮ ﻋﻈﻤﺎ ﻓﺎﻧﺠﺒﺮ ﻣﺴﺘﻘﻴﻤﺎ ﺑﻐﻴﺮ ﺷﻴﻦ ﻓﻴﻪ ﻣﻘﺪﺭ ،ﻭﻣﺘﻰ ﺿﺮﺑﻪ
ﺑﻤﺜﻘﻞ ﻓﻠﻢ ﻳﺸﻦ ﻟﺰﻣﻪ ﻣﻘﺪﺭ ،ﻭﻣﺘﻰ ﺟﺮﺣﻪ ﻓﺎﻧﺪﻣﻞ ﺑﻐﻴﺮ ﺷﻴﻦ ﻟﺰﻣﻪ ﺃﺭﺷﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﻭﻟﻰ ﻓﻴﻬﺎ ﺣﻜﻮﻣﺔ ) ،(٦ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﺷﺊ ﻋﻠﻴﻪ ) ،(٧ﻭﻓﻲ
ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﻭﺟﻬﻴﻦ ،ﺍﻟﻤﺬﻫﺐ ﺃﻥ ﻓﻴﻪ ﺣﻜﻮﻣﺔ ).(٨
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٠ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٦٥٥ :٩ﻭ
،٦٥٦
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٣٦ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٨٣ :٢
) (٢ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٦٧ :٩ﺣﺪﻳﺚ ،١٧٦٠٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٩ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٥٢ :١٠
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٢٨ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ،٣٣٤ :٧ﻭﺍﻟﻔﻘﻴﻪ ،٥٩ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٠٠ :١٠ﺣﺪﻳﺚ .١١٤٨
) (٤ﺍﻷﻡ ،٨٤ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺮ ،١٠٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٣١ :١٩ﻭ ،١٣٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٦٦ :٩
) (٥ﺍﻟﻜﺎﻓﻲ ٣٣٣ :٧ﺣﺪﻳﺚ ،٤ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١١٨ :٤ﺣﺪﻳﺚ ،٤٠٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٩٤ :١٠
ﺣﺪﻳﺚ .١١٤٥
) (٦ﺍﻷﻡ ،٨٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٣٨ :١٩ﻭ ،١٣٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١٠٦ :٢
) (٧ﺍﻟﻤﺠﻤﻮﻉ .١٣٩ :١٩
) (٨ﺍﻷﻡ ،٨٠ :٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .١٣٩ :١٩
)(٢٦٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٧٦ﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻟﺠﺮﺍﺡ ﻋﺸﺮﺓ ،ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻪ ﻣﻘﺪﺭ ﺇﺫﺍ ﻛﺎﻧﺖ
ﻓﻲ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻮﺟﻪ ،ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺠﺴﺪ ﻓﻔﻴﻬﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﺃﺱ،
ﻣﻨﺴﻮﺑﺎ ﺇﻟﻰ ﺍﻟﻌﻀﻮ ﺍﻟﺘﻲ ﻫﻲ ﻓﻴﻪ ،ﺇﻻ ﺍﻟﺠﺎﺋﻔﺔ ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﻘﺪﺭﺍ ﻓﻲ ﺍﻟﺠﻮﻑ ﻭﻫﻮ ﺛﻠﺚ
ﺍﻟﺪﻳﺔ ،ﻣﺜﺎﻝ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻮﺿﺤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺮﺃﺱ ﺃﻭ ﻓﻲ ﺍﻟﻮﺟﻪ ،ﻓﻴﻬﺎ ﻧﺼﻒ
ﻋﺸﺮ ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﻮﺿﺤﺔ ﻓﻲ ﺍﻟﻴﺪ ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﻴﺪ ،ﻭﺇﻥ ﻛﺎﻧﺖ
ﻓﻲ ﺍﻹﺻﺒﻊ ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ،ﻭﻫﻜﺬﺍ ﺑﺎﻗﻲ ﺍﻟﺠﺮﺍﺡ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺟﻤﻴﻊ ﺫﻟﻚ ﻓﻴﻪ ﺣﻜﻮﻣﺔ ﺇﻻ ﺍﻟﺠﺎﺋﻔﺔ ،ﻓﺈﻥ ﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ
ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﺑﻼ ﺧﻼﻑ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٧٧ﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ ،ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ.
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺬﺍﻫﺐ.
ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻹﺑﻞ ﻣﻌﻪ ﻣﻮﺟﻮﺩﺓ ﺛﻼﺛﺔ
ﻭﺛﻼﺛﻮﻥ ﻭﺛﻠﺚ ،ﻭﺇﻥ ﺍﻋﻮﺯﺕ ﺍﻧﺘﻘﻞ ﻓﻲ ﺍﻟﺠﺪﻳﺪ ﺇﻟﻰ ﻗﻴﻤﺘﻬﺎ ،ﻭﻓﻲ ﺍﻟﻘﺪﻳﻢ ﺇﻟﻰ ﺃﺻﻞ
ﻣﻘﺪﺭ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺃﻭ ﺍﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺳﻌﻴﺪ ﺑﻦ
ﺍﻟﻤﺴﻴﺐ ،ﻭﻋﻄﺎﺀ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺑﻮ ﺛﻮﺭ ﻭﺇﺳﺤﺎﻕ ).(٤
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) (١ﺍﻟﻜﺎﻓﻲ ،٣٤٠ - ٣٣٨ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٦٠ - ٥٩ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٣٠٦ - ٣٠٤ :١٠
) (٢ﺍﻷﻡ ،٧٨ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ٦٩ :١٩ﻭ ،٧٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٧ :ﻭﺍﻟﻮﺟﻴﺰ
،١٤١ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٠٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٤ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ،٣٢٩ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،١٢٤ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٢٨٩ :١٠
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٢٨ﻭﺍﻷﻡ ١٠٥ :٦ﻭ ،٣٢١ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
،١٠٣ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٤٢ :٧ﻭ ،٥٤٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥١ :١٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ
ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٧ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٠ :٣ﺣﺪﻳﺚ ٢٥٦ﻭ
،٢٥٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٠ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٧٥ :٦
)(٢٦٣
ﻭﻗﺎﻝ ﻗﻮﻡ ﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ .ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ،
ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﻴﺮ .ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ).(١
ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻧﻬﺎ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ﻻ ﻳﻔﺘﺮﻗﺎﻥ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻫﻮ
ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻋﻦ ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﻟﺰﻫﺮﻱ .ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ
ﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٢
ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﻋﻤﺪﺍ ﻓﺪﻳﺔ ﺍﻟﻤﺴﻠﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ
ﻓﻨﺼﻒ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ﻛﻘﻮﻝ ﻣﺎﻟﻚ .ﻭﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﻌﺎﻫﺪ ﻭﺍﻟﻤﺴﺘﺄﻣﻦ ﻓﻲ ﻛﻞ ﻫﺬﺍ
ﺳﻮﺍﺀ ).(٣
ﻭﺃﻣﺎ ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﻓﺴﻨﺬﻛﺮ ﺍﻟﺨﻼﻑ ﻓﻴﻪ ﺑﻴﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻟﻔﻘﻬﺎﺀ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻭﺷﻐﻠﻬﺎ
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) (١ﺍﻟﻤﻮﻃﺄ ،٨٦٤ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٥ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣
ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٦ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٤
،٣٦٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٧ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٢ :٨ﻭﺍﻷﻡ ،٣٢٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٣ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٦ :٦
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٠٢ :٨ﻭ ،١٠٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٢٨ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،،٣٠٧ :٨ﻭﺍﻷﻡ ،٣٢٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،١١٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٥ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ،٢٢٢ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٥ :٦
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣١ - ٥٢٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٥٢٢ :٩ﻭ ،٥٢٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٣ :٧
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٥ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ٣٠٩ :٧ﺣﺪﻳﺚ ١ﻭﺹ ٣١٠ﺣﺪﻳﺚ ،١١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٠ :٤ﺣﺪﻳﺚ ٢٩٢ﻭ
،٢٩٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨٦ :١٠ﺣﺪﻳﺚ ٧٢٨ﻭ ٧٣٠ﻭ .٧٣٢
)(٢٦٤
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٧٨ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ
ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ).(١
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ :ﺩﻳﺘﻪ ﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ ،ﻧﺼﻒ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ) ،(٢ﻓﻠﻢ
ﻳﻔﺮﻕ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺩﻳﺘﻪ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ ﻗﺎﻝ :ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ
ﺩﺭﻫﻢ ).(٤
ﻭﺭﻭﻯ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ
ﺩﺭﻫﻢ ) .(٥ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ.
ﻣﺴﺄﻟﺔ :٧٩ﻣﻦ ﻟﻢ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ،ﻻ ﻳﺠﻮﺯ ﻗﺘﻠﻪ ﻗﺒﻞ ﺩﻋﺎﺋﻪ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺑﻼ
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) (١ﺍﻷﻡ ١٠٥ :٦ﻭ ٣٢٠ :٧ﻭ ،٣٢١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٦ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٣ :٢ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٤١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٥١ :١٩ﻭ ،٥٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٦ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٧ :٨ﻭﺍﻟﻤﻮﻃﺄ :٢
،٨٦٤ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٥ :٦ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٥ :٤ﺣﺪﻳﺚ ،١٤١٣
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٢٤ :٩
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٦٤ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٥ :٤ﺣﺪﻳﺚ ،١٤١٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٢ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٥٣١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٤ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٤٣ :٧
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٣٨ :٢ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٧ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٢٨ﻭﺍﻷﻡ ،٣٢٠ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٣ :١٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٣ :٢ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٢٤ :٩
) (٤ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٥ :٤ﺣﺪﻳﺚ ،١٤١٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٤٠ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
١٠٠ﻭ .١٠١
) (٥ﺍﻟﻤﺒﺴﻮﻁ .٨٤ :٢٦
)(٢٦٥
ﺧﻼﻑ .ﻭﺇﻥ ﺑﺎﺩﺭ ﺇﻧﺴﺎﻥ ﻓﻘﺘﻠﻪ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺑﻼ ﺧﻼﻑ ﺃﻳﻀﺎ ،ﻭﻋﻨﺪﻧﺎ ﻻ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻪ ﺍﻟﺪﻳﺔ .ﻭﻛﻢ ﻳﻠﺰﻣﻪ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﻠﺰﻣﻪ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ،ﻷﻧﻪ ﻭﻟﺪﻩ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ .ﻭﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻳﻠﺰﻣﻪ
ﺃﻗﻞ ﺍﻟﺪﻳﺎﺕ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨٠ﻛﻞ ﺟﻨﺎﻳﺔ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺤﺮ ﺃﺭﺵ ﻣﻘﺪﺭ ﻣﻦ ﺩﻳﺘﻪ ،ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ
ﻣﻘﺪﺭ ﻣﻦ ﻗﻴﻤﺘﻪ.
ﻓﻔﻲ ﺃﻧﻒ ﺍﻟﺤﺮ ﻭﻟﺴﺎﻧﻪ ﻭﺫﻛﺮﻩ ﺩﻳﺘﻪ ،ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﻌﺒﺪ ﻗﻴﻤﺘﻪ.
ﻭﻓﻲ ﻳﺪ ﺍﻟﺤﺮ ﻧﺼﻒ ﺩﻳﺘﻪ ،ﻭﻣﻦ ﺍﻟﻌﺒﺪ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ،ﻭﻓﻲ ﺇﺻﺒﻊ ﺍﻟﺤﺮ ﻋﺸﺮ
ﺩﻳﺘﻪ ،ﻭﻓﻲ ﺍﻟﻌﺒﺪ ﻋﺸﺮ ﻗﻴﻤﺘﻪ .ﻭﻓﻲ ﻣﻮﺿﺤﺔ ﺍﻟﺤﺮ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺘﻪ ،ﻭﻓﻲ ﺍﻟﻌﺒﺪ
ﻧﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﻋﻤﺮ ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻌﺒﺪ ﻣﺎ ﻧﻘﺺ ﺇﻻ ﻓﻴﻤﺎ ﻟﻴﺲ ﻟﻪ ﺑﻌﺪ ﺍﻻﻧﺪﻣﺎﻝ ﻧﻘﺺ ،ﻭﻫﻲ:
ﺍﻟﻤﻮﺿﺤﺔ ،ﻭﺍﻟﻤﻨﻘﻠﺔ ،ﻭﺍﻟﻤﺄﻣﻮﻣﺔ ،ﻭﺍﻟﺠﺎﺋﻔﺔ ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ ﻣﻘﺪﺭ ﻣﻦ ﻗﻴﻤﺘﻪ .ﻭﻣﺎ ﻋﺪﺍ
ﻫﺬﻩ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﻭﻏﻴﺮﻫﺎ ﺧﺎﻟﻔﻨﺎ ﻓﻴﻪ ).(٤
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٥ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٥٣ :١٩
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٥٣ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٥٢٥
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٤٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٣٥ :١٩ﻭ ،١٤٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٦ :٧
ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،١١٥ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٦٦٧ :٩ﻭ ،٦٦٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٥٢٨ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٨ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦١ :٦
) (٤ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٨ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٤١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٥٢٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٦ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٠ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦١ :٦
)(٢٦٦
ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﻭﺍﻳﺘﺎﻥ:
ﻓﺮﻭﻯ ﺍﻟﺤﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ ﻋﻨﻪ ﻛﻘﻮﻟﻨﺎ ).(١
ﻭﺭﻭﻯ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﺃﻫﻞ ﺍﻹﻣﻼﺀ ﻋﻨﻪ ،ﻓﻘﺎﻝ :ﻛﻞ ﺷﺊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﺮ ﺩﻳﺘﻪ
ﻓﻔﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺪ ﻗﻴﻤﺘﻪ ﺇﻻ ﺍﻟﺤﺎﺟﺒﻴﻦ ،ﻭﺍﻟﺸﺎﺭﺏ ،ﻭﺍﻟﻌﻨﻔﻘﺔ ،ﻭﺍﻟﻠﺤﻴﺔ ﻭﻛﺬﺍ ﻳﺠﺊ
ﻋﻠﻰ ﻗﻮﻟﻬﻢ ﻓﻲ ﺃﺫﻧﻴﻪ ،ﻷﻥ ﻋﻨﺪﻫﻢ ﺍﻷﺫﻥ ﺟﻤﺎﻝ ﺑﻼ ﻣﻨﻔﻌﺔ ).(٢
ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ :ﻓﻲ ﺍﻟﻌﺒﺪ ﻣﺎ ﻧﻘﺺ ﺑﻜﻞ ﺣﺎﻝ ﻛﺎﻟﺒﻬﻴﻤﺔ ﺳﻮﺍﺀ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ :ﻓﻬﻮ ﻗﻮﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﻋﻤﺮ ) .(٥ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺟﻤﺎﻉ.
ﻣﺴﺄﻟﺔ :٨١ﺇﺫﺍ ﺟﻨﻰ ﻋﻠﻰ ﻋﺒﺪ ﺟﻨﺎﻳﺔ ﺗﺤﻴﻂ ﺑﻘﻴﻤﺘﻪ ،ﻛﺎﻷﻧﻒ ،ﻭﺍﻟﻠﺴﺎﻥ،
ﻭﺍﻟﺬﻛﺮ ،ﻭﺍﻟﻴﺪﻳﻦ ،ﻭﺍﻟﺮﺟﻠﻴﻦ ﻟﺰﻣﺘﻪ ﻗﻴﻤﺘﻪ ،ﻭﻳﺘﺴﻠﻢ ﺍﻟﻌﺒﺪ ﻣﻦ ﺳﻴﺪﻩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﺰﻣﺘﻪ ﻗﻴﻤﺘﻪ ،ﻭﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ ) .(٦ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺴﻴﺪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ
ﻳﻤﺴﻜﻪ ﻭﻻ ﺷﺊ ﻟﻪ ،ﻭﺑﻴﻦ ﺃﻥ
ﻳﺴﻠﻤﻪ ﻭﻳﺄﺧﺬ ﻛﻤﺎﻝ ﻗﻴﻤﺘﻪ ،ﻓﺄﻣﺎ ﺃﻥ ﻳﻤﺴﻜﻪ ﻭﻳﻄﺎﻟﺐ ﺑﻘﻴﻤﺘﻪ ﻓﻠﻴﺲ ﻟﻪ ﺫﻟﻚ،
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) (١ﺍﻟﻨﺘﻒ ٦٨٣ :٢ﻭ ،٦٨٤ﻭﺍﻟﻠﺒﺎﺏ ،٦٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧٠ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٢٥ :٧ﻭﺣﺎﺷﻴﺔ
ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦١٩ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٧٥ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٢ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٨ :٢
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٤٠ :١٩
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٠ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦١ :٦
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٨٧ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ٣٠٦ :٧ﺣﺪﻳﺚ ،١٥ - ١٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٩٥ :٤ﺣﺪﻳﺚ ،٣١٣ﻭﺍﻟﺘﻬﺬﻳﺐ :١٠
١٩٣ﺣﺪﻳﺚ ٧٦٤ﻭﺹ ٢٩٥ﺣﺪﻳﺚ .١١٤٧
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٨٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٠ :١٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤١٨ :٢
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،١٣٥ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٦٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٨ :٩ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٦
،٦٢٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٣٥ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٦٢ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٦٤ :٦
)(٢٦٧
ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ﻟﺠﻤﻊ ﻟﻪ ﺑﻴﻦ ﺍﻟﺒﺪﻝ ﻭﺍﻟﻤﺒﺪﻝ ،ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٨٢ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﺑﻬﺎ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ،ﻣﺜﻞ ﻗﻄﻊ ﻳﺪﻩ
ﺃﻭ ﻗﻠﻊ ﻋﻴﻨﻪ ،ﺃﻣﺴﻜﻪ ﺳﻴﺪﻩ ﻭﻃﺎﻟﺐ ﺑﺬﻟﻚ ﻻ ﻏﻴﺮ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺳﻴﺪﻩ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﻤﺴﻜﻪ ﻭﻳﻄﺎﻟﺐ ﺑﻨﺼﻒ ﻗﻴﻤﺘﻪ،
ﻭﺑﻴﻦ ﺃﻥ ﻳﺴﻠﻤﻪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﻲ ﻭﻳﻄﺎﻟﺒﻪ ﺑﻜﻤﺎﻝ ﻗﻴﻤﺘﻪ ).(٤
ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻨﺎ ) (٥ﻭﻫﻮ ﺍﻷﻗﻮﻯ.
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٨٣ﻓﻲ ﺫﻛﺮ ﺍﻟﻌﺒﺪ ﻗﻴﻤﺘﻪ ،ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺑﻪ ﺩﻳﺔ ﺍﻟﺤﺮ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﻗﻴﻤﺘﻪ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻓﻴﻪ ﻗﻴﻤﺘﻪ ﺇﻻ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺇﺫﺍ ﺑﻠﻎ ﺩﻳﺔ ﺍﻟﺤﺮ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺠﺐ
ﺑﻪ ﻗﻴﻤﺘﻪ ﺇﺫﺍ ﺑﻠﻎ ﻗﻴﻤﺘﻪ ﺩﻳﺔ ﺍﻟﺤﺮ ﺃﻭ ﻣﺎ ﺯﺍﺩ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
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) (١ﺍﻟﻨﺘﻒ ،٦٨٤ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٧٥ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧٠ :٨ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٢٠ :٦
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٦٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٩ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
.٢٦٢ :٦
) (٢ﺍﻟﻜﺎﻓﻲ ٣٠٧ :٧ﺣﺪﻳﺚ ،٢١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٤ :١٠ﺣﺪﻳﺚ .٧٦٥
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٦٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢٨ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
،٣٧٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٤ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٢ :٦
) (٤ﺍﻟﻠﺒﺎﺏ ،٥٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧٤ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٦٨ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٥٢٨ :٩ﻭ ،٥٢٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٢ :٦
) (٥ﺍﻧﻈﺮ ﺍﻟﻤﺨﺘﻠﻒ .٢٤٣ :٢
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،١٣٥ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٤٨ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٨٩ :٨
) (٧ﺍﻟﻬﺪﺍﻳﺔ ،٣٨٩ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٦٩ :٨ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
.٣٦٩ :٨
)(٢٦٨
ﻣﺴﺄﻟﺔ :٨٤ﺩﻳﺔ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻓﻲ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ،ﻭﻓﻲ ﺃﻃﺮﺍﻓﻪ ﻛﺬﻟﻚ ﺑﻼ
ﺧﻼﻑ .ﻭﻓﻲ ﺍﻟﻌﻤﺪ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻓﻲ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻋﻨﺪﻧﺎ ﻓﻲ ﻣﺎﻟﻪ.
ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﻷﻥ ﺫﻣﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺮﻳﺌﺔ ﻓﻲ ﺍﻷﺻﻞ،
ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨٥ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪﺍ ﻋﻤﺪﺍ ،ﺃﻭ ﻗﻄﻊ ﺃﻃﺮﺍﻓﻪ ،ﻓﺎﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ،
ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ .ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ ﻣﺤﻀﺎ ﻓﻌﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﺳﻮﺍﺀ ﻗﺘﻠﻪ ،ﺃﻭ
ﻗﻄﻊ ﺃﻃﺮﺍﻓﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ ،ﺃﻭ ﻗﻄﻊ ﺃﻃﺮﺍﻓﻪ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺇﻥ ﻗﺘﻠﻪ
ﺧﻄﺄ ،ﺃﻭ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ،ﺃﻭ ﻗﻄﻊ ﺃﻃﺮﺍﻑ ﻛﺬﻟﻚ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﻓﻲ ﺫﻣﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٣
ﻭﺍﻟﺜﺎﻧﻲ :ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ .ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻣﺎ ﺑﺪﻝ ﻧﻔﺴﻪ ﻓﻌﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻭﺑﺪﻝ ﺃﻃﺮﺍﻓﻪ ﻓﻌﻠﻰ ﺍﻟﺠﺎﻧﻲ ﻓﻲ
ﻣﺎﻟﻪ ﻓﻲ ﺍﻟﺨﻄﺄ ﻭﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ،ﻭﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ).(٥
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٠ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٥٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٣ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٧ :ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،٩٨ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٢ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٢ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥٨ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٤ :٦
) (٢ﺍﻟﻜﺎﻓﻲ ٢٨٠ :٧ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٧ :١٠ﺣﺪﻳﺚ .٦٢٨
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٦٦ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥٥ :٩
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٩٢ :٧
) (٤ﺍﻷﻡ ،١١٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ١٤٢ :١٩ﻭ ،١٤٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٠٨ :
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥٥ :٩ﻭﺍﻟﻤﻮﻃﺄ ،٨٦٦ :٢
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٩ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٤ :٦
) (٥ﺍﻟﻬﺪﺍﻳﺔ ٤١٣ :٨ﻭ ،٤١٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٢٣ :٧ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ
،٦٤٥ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٩ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٣ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٢ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٣ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥٥ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١١٥ :٢
)(٢٦٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٨٦ﻣﺎ ﻛﺎﻥ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻤﺪﺍ ﻻ
ﻗﺼﺎﺹ ﻓﻴﻪ ،ﻛﻘﻄﻊ ﺍﻟﻴﺪ ﻣﻦ ﻧﺼﻒ ﺍﻟﺴﺎﻋﺪ ،ﺃﻭ ﺍﻟﻤﺄﻣﻮﻣﺔ ،ﺃﻭ ﺍﻟﺠﺎﺋﻔﺔ ،ﻭﻛﺬﻟﻚ
ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ﻋﻤﺪﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﻻ ﻗﺼﺎﺹ ﻓﻴﻬﺎ ﺑﺤﺎﻝ ،ﻛﺎﻟﻤﻨﻘﻠﺔ ،ﻭﺍﻟﻤﺄﻣﻮﻣﺔ،
ﻭﺍﻟﺠﺎﺋﻔﺔ ﻓﺄﺭﺷﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻟﻠﻌﺎﻗﻠﺔ ،ﻭﻻ ﻳﺠﻮﺯ ﺷﻐﻠﻬﺎ ﺇﻻ ﺑﺪﻟﻴﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺗﻌﻘﻞ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻤﺪﺍ ﻭﻻ ﺻﻠﺤﺎ
ﻭﻻ ﺍﻋﺘﺮﺍﻓﺎ ) .(٤ﻭﻫﺬﺍ ﻧﺺ.
ﻣﺴﺄﻟﺔ :٨٧ﺍﻟﺼﺒﻲ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻗﻼ ﻣﻤﻴﺰﺍ ،ﻓﺎﻟﺤﻜﻢ ﻓﻴﻪ ﻭﻓﻲ ﺍﻟﻤﺠﻨﻮﻥ ﺇﺫﺍ ﻗﺘﻼ
ﺳﻮﺍﺀ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺧﻄﺄ ﻣﺤﻀﺎ ﻓﺎﻟﺪﻳﺔ ﻣﺆﺟﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﺪﺍ
ﻣﺤﻀﺎ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺨﻄﺄ ،ﻭﺍﻟﺪﻳﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ.
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) (١ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤١٦ :٢ﺣﺪﻳﺚ .١٤٤٩
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣٢ :٢٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٩٩ :٦ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ
،١٢٤ :٤ﻭﺍﻟﻤﺤﻠﻰ ،٤٩ :١١ﻭﺍﻷﻡ ١١٨ :٦ﻭ ،٣٢٦ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،١٤٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٤ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٤ :٩
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٦٥ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٠٧ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :٩
،٥٠٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٥٤ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩١ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٥ :٦
) (٤ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٣٣ :٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٧٨ :٣ﺣﺪﻳﺚ ،٢٧٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٤ :٨ﻭﺩﻋﺎﺋﻢ
ﺍﻹﺳﻼﻡ ،٤١٦ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٤٩ :١١ﻭﺍﻟﺪﺭﺍﻳﺔ ،٢٨٨ :٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧٩ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
،٢٥٥ :٦ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻗﺎﻝ) :ﻻ ﺗﻌﻘﻞ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻤﺪﺍ ﻭﻻ ﻋﺒﺪﺍ ﻭﻻ ﺻﻠﺤﺎ ﻭﻻ
ﺍﻋﺘﺮﺍﻓﺎ(.
)(٢٧٠
ﻭﻭﺍﻓﻘﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺨﻄﺄ ﺍﻟﻤﺤﺾ ،ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻋﻤﺪﻩ ﻓﻲ ﺣﻜﻢ ﺍﻟﺨﻄﺄ ) .(١ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﻭﺍﻟﺜﺎﻧﻲ ﻋﻤﺪﻩ ﻓﻲ ﺣﻜﻢ ﺍﻟﻌﻤﺪ.
ﻓﺈﺫﺍ ﻗﺎﻝ ﻓﻲ ﺣﻜﻢ ﺍﻟﺨﻄﺄ ،ﻓﺎﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻣﺆﺟﻠﺔ ،ﻭﺍﻟﻜﻔﺎﺭﺓ ﻓﻲ ﻣﺎﻟﻪ ).(٣
ﻭﻭﺍﻓﻘﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻓﻲ ﺃﻧﻬﺎ ﻣﺨﻔﻔﺔ ﻣﺆﺟﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ .ﻭﻛﺎﻥ ﻳﺤﻜﻲ ﻋﻨﻪ ﺃﻧﻬﺎ
ﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻭﻫﺬﺍ ﺃﺻﺢ .ﻭﺇﺫﺍ ﻗﺎﻝ :ﻋﻤﺪﻩ ﻓﻲ ﺣﻜﻢ ﺍﻟﻌﻤﺪ ،ﻓﺎﻟﻘﻮﺩ
ﻳﺴﻘﻂ ،ﻭﺍﻟﺪﻳﺔ ﻣﻐﻠﻈﺔ ﺣﺎﻟﺔ ﻓﻲ ﻣﺎﻟﻪ ،ﻛﻤﺎ ﻟﻮ ﻗﺘﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﺪﻩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻋﻠﻰ ﺃﻥ ﻋﻤﺪ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﺧﻄﺄ،
ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺣﻜﻢ ﺍﻟﻘﺘﻞ ،ﻭﺍﻟﺪﻳﺔ ،ﻭﻛﻞ ﺣﻜﻢ ﺇﻻ ﻣﺎ ﺧﺮﺝ ﺑﺪﻟﻴﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺙ ،ﻋﻦ ﺍﻟﺼﺒﻲ
ﺣﺘﻰ ﻳﺤﺘﻠﻢ ،ﻭﻋﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺣﺘﻰ ﻳﻔﻴﻖ ،ﻭﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﺘﻰ ﻳﻨﺘﺒﻪ ).(٦
ﻣﺴﺄﻟﺔ :٨٨ﺇﺫﺍ ﺟﻨﺖ ﺃﻡ ﺍﻟﻮﻟﺪ ،ﻛﺎﻥ ﺃﺭﺵ ﺟﻨﺎﻳﺘﻬﺎ ﻋﻠﻰ ﺳﻴﺪﻫﺎ ﻋﻨﺪ ﺟﻤﻴﻊ
--------------------
) (١ﺍﻷﻡ ،١١٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٠٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٦٧ :٩ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ،٢٤٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٦٧ :١٨
) (٢ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٣ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٣٩ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٥ :١٠ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٤ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٤ :٧
.
) (٣ﺍﻷﻡ ،١١٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٧ :١٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٥ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ
،٥٠٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٦٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٥ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٣ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،١٣٩ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٤ :٧
) (٤ﺍﻟﻤﺤﻠﻰ ،٣٤٥ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٧ :١٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٤ :٧
) (٥ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ ،٧٢ :ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦١ :٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣٣ :١٠ﺣﺪﻳﺚ .٩٢٠
) (٦ﺍﺧﺘﻠﻔﺖ ﺃﻟﻔﺎﻅ ﺣﺪﻳﺚ ﺍﻟﺮﻓﻊ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺤﺪﻳﺜﻴﺔ ،ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٤ :٨
ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٠ :٤ﺣﺪﻳﺚ ،٤٤٠٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،٣٢ :٤ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١٠٠ :٦
ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ٥ ٩ :٢ﻭ ،٣٨٩ :٤ﻭﺍﻟﺨﺼﺎﻝ ﻟﻠﺼﺪﻭﻕ ٩٣ :ﺣﺪﻳﺚ ٤٠ﻭﺗﻠﺨﻴﺺ
ﺍﻟﺤﺒﻴﺮ .١٨٣ :١
)(٢٧١
ﺍﻟﻔﻘﻬﺎﺀ ) .(١ﺇﻻ ﺃﺑﺎ ﺛﻮﺭ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺃﺭﺵ ﺟﻨﺎﻳﺘﻬﺎ ﻓﻲ ﺫﻣﺘﻬﺎ ،ﺗﺘﺒﻊ ﺑﻪ ﺑﻌﺪ
ﺍﻟﻌﺘﻖ ).(٢
ﻭﻋﻨﺪﻧﺎ ﺃﻥ ﺟﻨﺎﻳﺘﻬﺎ ﻣﺜﻞ ﺟﻨﺎﻳﺔ ﺍﻟﻤﻤﻠﻮﻙ ﺳﻮﺍﺀ ،ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻣﻦ
ﺃﻥ ﺍﻟﺴﻴﺪ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺆﺩﻱ ﺃﺭﺵ ﺟﻨﺎﻳﺘﻬﺎ ﺃﻭ ﻳﺴﻠﻤﻬﺎ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻤﻠﻮﻛﺔ ﻳﺠﻮﺯ ﺑﻴﻌﻬﺎ ).(٣
ﻣﺴﺄﻟﺔ :٨٩ﺇﺫﺍ ﺟﻨﺖ ﺃﻡ ﺍﻟﻮﻟﺪ ،ﻭﻏﺮﻡ ﺍﻟﺴﻴﺪ ﺍﻟﺠﻨﺎﻳﺔ ،ﺛﻢ ﺟﻨﺖ ﺟﻨﺎﻳﺔ
ﺃﺧﺮﻯ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ،ﻭﻫﻜﺬﺍ ﺃﺑﺪﺍ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ).(٤
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ ،ﻓﺈﺫﺍ ﻏﺮﻣﻬﺎ ،ﺛﻢ ﺟﻨﺖ ،ﺷﺎﺭﻙ
ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ﺃﻭﻻ ،ﻓﺘﻜﻮﻥ ﻗﻴﻤﺘﻬﺎ ﺑﻴﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺟﻨﺎﻳﺔ ﺍﻟﻤﻤﻠﻮﻙ ﻋﻠﻰ ﺳﻴﺪﻩ ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ،ﻓﻮﺟﺐ
ﺣﻤﻠﻪ ﻋﻠﻰ ﻋﻤﻮﻣﻪ.
ﻣﺴﺄﻟﺔ :٩٠ﺇﺫﺍ ﺍﺻﻄﺪﻡ ﻓﺎﺭﺳﺎﻥ ﻓﻤﺎﺗﺎ ،ﻓﻌﻠﻰ ﻋﺎﻗﻠﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ
ﺩﻳﺔ ﺻﺎﺣﺒﻪ ،ﻭﺍﻟﺒﺎﻗﻲ ﻫﺪﺭ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺧﻄﺄ ﻣﺤﻀﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ،
ﻭﻣﺎﻟﻚ ،ﻭﺯﻓﺮ ).(٦
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) (١ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٥٦ :٦ﻭﺍﻷﻡ ،١٠٢ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٥٦ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧٦ :٨ﻭﺍﻟﻠﺒﺎﺏ :٣
،٥٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٤ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ .٦٢٠ :٦
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١١ :١٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٠٧ :١٢
) (٣ﺍﻟﻜﺎﻓﻲ ٣٠٦ :٧ﺣﺪﻳﺚ ،١٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٦ :١٠ﺣﺪﻳﺚ .٧٧٩
) (٤ﺍﻷﻡ ،١٠٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٦٠٢ :٧ﻭ ،٦٠٣ﻭﺍﻟﻮﺟﻴﺰ .١٥٦ :٢
) (٥ﺍﻟﻠﺒﺎﺏ ٥٨ :٣ﻭ ،٥٩ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٢٢١ :٦ﻭﺍﻷﻡ ،١٠٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ،٢٤٧ :
ﻭﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٦ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٥ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٦٠٢ :٧ﻭ .٦٠٣
) (٦ﺍﻷﻡ ،٨٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٦ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٦ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،١١٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٦ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٥١ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٣٥٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٩٣ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٥٠ :٦ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٠ :٢٦ﻭﺍﻟﻬﺪﺍﻳﺔ
،٣٤٨ :٨ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻗﻮﻝ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﺪﻭﻧﺔ ٤٤٦ :٦ﻓﻼﺣﻆ.
)(٢٧٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻛﻤﺎﻝ ﺩﻳﺔ ﺻﺎﺣﺒﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻟﺰﻭﻣﻪ ﻟﻬﻢ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ،
ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺇﺫﺍ ﺍﺻﻄﺪﻡ ﺍﻟﻔﺎﺭﺳﺎﻥ ﻓﻤﺎﺗﺎ ،ﻓﻌﻠﻰ
ﻋﺎﻗﻠﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺩﻳﺔ ﺻﺎﺣﺒﻪ ) .(٢ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﻣﺨﺎﻟﻒ.
ﻭﻷﻧﻬﻤﺎ ﺇﺫﺍ ﺍﺻﻄﺪﻣﺎ ﻓﻤﺎﺗﺎ ،ﻓﻘﺪ ﻣﺎﺕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺪﻣﺘﻪ ﻭﺻﺪﻣﺔ
ﺻﺎﺣﺒﻪ ،ﻓﺼﺎﺭ ﻣﻮﺕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻔﻌﻞ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ ،ﻓﻤﺎ ﻗﺎﺑﻞ ﺟﻨﺎﻳﺘﻪ ﻋﻠﻰ
ﻧﻔﺴﻪ ﻫﺪﺭ ،ﻭﻣﺎ ﻗﺎﺑﻞ ﺟﻨﺎﻳﺔ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ ﻣﻀﻤﻮﻥ ،ﻓﻮﺟﺐ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺩﻳﺔ ﺻﺎﺣﺒﻪ ،ﻛﻤﺎ ﻟﻮ ﺟﺮﺡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻭﺟﺮﺡ ﻧﻔﺴﻪ ﻓﻤﺎﺗﺎ،
ﻓﻤﺎ ﻓﻌﻠﻪ ﻓﻲ ﻧﻔﺴﻪ ﻫﺪﺭ ،ﻭﻣﺎ ﻗﺎﺑﻞ ﻓﻌﻞ ﺻﺎﺣﺒﻪ ﻓﻴﻪ ﻣﻀﻤﻮﻥ ،ﻛﺬﻟﻚ ﻫﺎﻫﻨﺎ.
ﻣﺴﺄﻟﺔ :٩١ﺇﺫﺍ ﺍﺻﻄﺪﻣﺎ ﻣﺘﻌﻤﺪﻳﻦ ﻟﻠﻘﺘﻞ ،ﻓﻘﺼﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺘﻞ
ﺻﺎﺣﺒﻪ ،ﻛﺎﻥ ﺫﻟﻚ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ،ﻭﺍﻟﺪﻳﺔ ﻓﻲ ﺗﺮﻛﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻮﺭﺛﺔ ﺻﺎﺣﺒﻪ ﻣﻐﻠﻈﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ :ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٣
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٩٠ :٢٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٤٨ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٦٠ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٥٠ :٦ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٤٨ :٨ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٠٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٤ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٠٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٩٣ :٩ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ١١٥ :٢ﻭ ،١١٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٦ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٦ :١٩
) (٢ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤١٦ :٢ﺣﺪﻳﺚ ،١٤٥٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٨٦ :٤ﻭﺍﻟﺪﺍﺭﻳﺔ ٢٨٢ :٢ﺑﻤﻌﻨﺎﻩ.
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٢٦ :١٩ﻭﺍﻟﻮﺟﻴﺰ .١٥١ :٢
)(٢٧٣
ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻮﻥ :ﺃﻧﻪ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ،ﻭﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻮ ﺧﻄﺄ ،ﻭﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻗﺼﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﻘﺘﻞ ﻛﺎﻥ ﺫﻟﻚ ﻋﻤﺪﺍ ،ﻓﻤﻦ ﺟﻌﻠﻪ
ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٩٢ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻘﻌﺎ ﻣﺴﺘﻠﻘﻴﻴﻦ ﺃﻭ ﻣﻜﺒﻮﺑﻴﻦ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻣﻜﺒﻮﺑﺎ
ﻭﺍﻵﺧﺮ ﻣﺴﺘﻠﻘﻴﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻛﻠﻬﻢ ).(٣
ﻭﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ :ﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻣﻜﺒﻮﺑﺎ ﻭﺍﻵﺧﺮ ﻣﺴﺘﻠﻘﻴﺎ ،ﻓﺎﻟﻤﻜﺒﻮﺏ ﻫﻮ
ﺍﻟﻘﺎﺗﻞ ﻭﺣﺪﻩ ،ﻭﺍﻟﻤﺴﺘﻠﻘﻲ ﻣﻘﺘﻮﻝ ،ﻓﻌﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻤﻜﺒﻮﺏ ﻛﻤﺎﻝ ﺩﻳﺔ ﺍﻟﻤﺴﺘﻠﻘﻲ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻟﺨﺒﺮ ) (٥ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ،ﻷﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٩٣ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺘﻞ ﺑﺤﺠﺮ ﺍﻟﻤﻨﺠﻨﻴﻖ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ﻳﺠﺐ ﺑﻪ
ﺍﻟﻘﻮﺩ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﻤﻜﻦ ﺫﻟﻚ ،ﺑﻞ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﻋﻤﺪ ﺍﻟﺨﻄﺄ ،ﻭﺍﻟﺪﻳﺔ
ﻣﻐﻠﻈﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻨﺪﻩ ).(٦
ﻭﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺧﻄﺄ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻻ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻘﺼﺪ ﺃﻥ ﻳﺼﻴﺐ ﺇﻧﺴﺎﻧﺎ ﺑﻌﻴﻨﻪ ﻓﻴﺼﻴﺒﻪ ﻓﻴﻘﺘﻠﻪ ،ﻓﻴﺠﺐ
ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺪﺍ ﻣﺤﻀﺎ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺳﺘﺒﻌﺎﺩﻩ ﻟﺬﻟﻚ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻪ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ .٢٦ :١٩
) (٢ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٨ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٥٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٦ :١٩
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٢٧ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٩٣ :٩
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٧ :١٩
) (٥ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ).(٩٠
) (٦ﺍﻧﻈﺮ ﺍﻷﻡ ،٨٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٧ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
.٥٠٧
) (٧ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٩٨ :٦
)(٢٧٤
ﻣﺴﺄﻟﺔ :٩٤ﺇﺫﺍ ﺍﺻﻄﺪﻣﺖ ﺍﻟﺴﻔﻴﻨﺘﺎﻥ ،ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ ﻣﻦ ﺍﻟﻘﺎﺋﻢ ﺑﻬﻤﺎ ﻓﻲ
ﺷﺊ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻔﺮﻳﻂ ﺑﺮﻳﺢ ،ﻓﻬﻠﻜﺘﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺎﻝ ﻭﺍﻷﻧﻔﺲ ،ﺃﻭ ﺑﻌﻀﻪ
ﻛﺎﻥ ﺫﻟﻚ ﻫﺪﺭﺍ ،ﻭﻻ ﻳﻠﺰﻡ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ ﺷﺊ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻋﻠﻴﻬﻤﺎ ﺍﻟﻀﻤﺎﻥ ).(١
ﻭﺍﻵﺧﺮ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﻐﻠﻬﺎ ،ﻓﻌﻠﻰ ﻣﻦ ﺍﺩﻋﻰ
ﺷﻐﻠﻬﺎ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٩٥ﺇﺫﺍ ﻗﺎﻝ ﻟﻐﻴﺮﻩ ﻭﻗﺪ ﺧﺎﻓﺎ ﺍﻟﻐﺮﻕ :ﺇﻟﻖ ﻣﺘﺎﻋﻚ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﻋﻠﻲ
ﺿﻤﺎﻧﻪ .ﻓﺄﻟﻘﺎﻩ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻪ ،ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ) (٣ﺇﻻ ﺃﺑﺎ ﺛﻮﺭ،
ﻓﺈﻧﻪ ﻗﺎﻝ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﺑﻞ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ،ﻭﺃﺑﻮ ﺛﻮﺭ ﻻ ﻳﻌﺘﺪ ﺑﻪ ،ﻷﻧﻪ ﺷﺎﺫ.
ﻣﺴﺄﻟﺔ :٩٦ﺩﻳﺔ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ) .(٥ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٦
--------------------
) (١ﺍﻷﻡ ،٨٦ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٢ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٦ :ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
.٣١
) (٢ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ.
) (٣ﺍﻷﻡ ،٨٦ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
.٣٥٧ :١٠
) (٤ﺍﻟﻤﺠﻤﻮﻉ .٣٤ :١٩
) (٥ﻋﺎﻗﻠﺔ ﺍﻟﺮﺟﻞ :ﻗﺮﺍﺑﺘﻪ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ.
) (٦ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٢٣ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٥ :٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،١١ :٤ﻭﻣﺨﺘﺼﺮ
ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻤﺤﻠﻰ ٣٨٨ :١٠ﻭ ،٤٠١ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٤ :٢٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٦ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨٣ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺍﻟﻠﺒﺎﺏ ٤٥ :٣ﻭ ،٦٩ﻭﺍﻟﻬﺪﺍﻳﺔ ٢٥٢ :٨ﻭ
،٣٠٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٠ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٤٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٩٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
،٩٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٦ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥١ :١٩ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ :٣
،٨٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٧٣ :٦
)(٢٧٥
ﻭﻗﺎﻝ ﺍﻷﺻﻢ :ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺗﻞ ﺩﻭﻥ ﺍﻟﻌﺎﻗﻠﺔ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ :ﻭﺑﻪ ﻗﺎﻟﺖ
ﺍﻟﺨﻮﺍﺭﺝ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ،ﻭﺍﻷﺻﻢ ﻻ ﻳﻌﺘﺪ
ﺑﻪ ،ﻣﻊ ﺃﻥ ﺧﻼﻓﻪ ﻗﺪ ﺍﻧﻘﺮﺽ.
ﻭﺭﻭﻯ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ :ﺃﻥ ﺍﻣﺮﺃﺗﻴﻦ ﻗﺘﻠﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻷﺧﺮﻯ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪﺓ
ﻣﻨﻬﻤﺎ ﺯﻭﺝ ﻭﻭﻟﺪ ،ﻓﺠﻌﻞ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻟﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻘﺎﺗﻠﺔ ) ،(٣ﻭﻫﻮ
ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ ﺃﻥ ﺍﻣﺮﺃﺓ ﺫﻛﺮﺕ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﺴﻮﺀ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ
ﻓﺄﺟﻬﻀﺖ ﺫﺍ ﺑﻄﻨﻬﺎ ،ﻓﺎﺳﺘﺸﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﺇﻧﻤﺎ ﺃﻧﺖ ﻣﺆﺩﺏ ﻻ ﺷﺊ
ﻋﻠﻴﻚ ،ﻓﻘﺎﻝ ﻟﻌﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﺗﻘﻮﻝ؟ ﻓﻘﺎﻝ :ﺇﻥ ﺍﺟﺘﻬﺪﻭﺍ ﻓﻘﺪ ﺃﺧﻄﺄﻭﺍ ،ﻭﺇﻥ
ﺗﻌﻤﺪﻭﺍ ﻓﻘﺪ ﻏﺸﻮﻙ ،ﻋﻠﻴﻚ ﺍﻟﺪﻳﺔ .ﻓﻘﺎﻝ ﻟﻪ :ﻋﺰﻣﺖ ﻋﻠﻴﻚ ﻟﻮ ﻗﺴﻤﺘﻬﺎ ﻋﻠﻰ
ﻗﻮﻣﻚ ،ﻓﺄﺿﺎﻑ ﻗﻮﻣﻪ ﺇﻟﻰ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺤﺎﺷﻴﺎ ﻟﻤﺎ ﺑﻴﻨﻬﻤﺎ -ﺃﻱ ﻗﻮﻣﻲ
ﻗﻮﻣﻚ .(٤) -
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﻀﻰ ﻋﻠﻰ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺪﻳﺔ ﻣﻮﺍﻟﻲ ﺻﻔﻴﺔ ﺑﻨﺖ ﻋﺒﺪ
ﺍﻟﻤﻄﻠﺐ ،ﻷﻧﻪ ﻫﻮ ﺍﻟﻌﺎﻗﻠﺔ ،ﻓﻘﻀﻰ ﺑﺪﻳﺔ ﻣﻮﺍﻟﻴﻬﺎ ﻋﻠﻴﻪ ) ،(٥ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ﻓﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٩٧ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﻣﺆﺟﻠﺔ ﺛﻼﺙ ﺳﻨﻴﻦ ،ﻛﻞ ﺳﻨﺔ ﺛﻠﺜﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٠ :٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٤٣ :١٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٦٤ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﻔﻘﻴﻪ ١٠٥ :٢ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧١ :١٠ﺣﺪﻳﺚ .٦٧٥
) (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣١٠ :٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٩٢ :٤ﺣﺪﻳﺚ ،٤٥٧٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١١٤ :٨
ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٤ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٦ :٤ﻣﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ.
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٧ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٧ :٤ﻣﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ.
)(٢٧٦
ﺍﻟﻔﻘﻬﺎﺀ ) (١ﺇﻻ ﺭﺑﻴﻌﺔ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺃﺟﻠﻬﺎ ﺧﻤﺲ ﺳﻨﻴﻦ ).(٢
ﻭﻓﻲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ ﺃﻧﻬﺎ ﺣﺎﻟﺔ ﻏﻴﺮ ﻣﺆﺟﻠﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﺑﻞ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ،ﻭﺧﻼﻑ ﺭﺑﻴﻌﺔ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﻭﻗﺪ
ﺍﻧﻘﺮﺽ.
ﻭﺃﻳﻀﺎ :ﻓﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻷﻧﻪ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻦ ﻋﻤﺮ ﺃﻧﻬﻤﺎ
ﺟﻌﻼ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ) ،(٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٩٨ﺍﻟﻌﺎﻗﻠﺔ ﻛﻞ ﻋﺼﺒﺔ ﺧﺮﺟﺖ ﻋﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﻮﻟﻮﺩﻳﻦ ،ﻭﻫﻢ
ﺍﻹﺧﻮﺓ ﻭﺃﺑﻨﺎﺋﻬﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺟﻬﺔ ﺃﺏ ﻭﺃﻡ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺃﺏ ،ﻭﺍﻷﻋﻤﺎﻡ
ﻭﺃﺑﻨﺎﺅﻫﻢ ،ﻭﺃﻋﻤﺎﻡ ﺍﻷﺏ ﻭﺃﺑﻨﺎﺅﻫﻢ ﻭﺍﻟﻤﻮﺍﻟﻲ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﻤﺎﻋﺔ ﺃﻫﻞ
ﺍﻟﻌﻠﻢ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺪﺧﻞ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﻟﺪ ﻓﻴﻬﺎ ،ﻭﻳﻌﻘﻞ ﺍﻟﻘﺎﺗﻞ ).(٦
--------------------
) (١ﺍﻷﻡ ،١١٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٨ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٩٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٦ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٥ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٠٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨٤ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٧٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،٤٠٣ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٢ :٨ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ
ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٢٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٧ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٦ :١١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٧٤ :٦
ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥١ :١٩
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥٠ :١٩
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥٠ :١٩
) (٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١١٠ :٨ﻭﺍﻟﺪﺭﺍﻳﺔ ،٢٨٨ :٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٩٩ :٤
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٣ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٣ :١٩ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٥ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٤٤ :٩
ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٤٦ :١٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٦٥ :٢٤ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ .٦٦٩ :٢
) (٦ﺍﻟﻬﺪﺍﻳﺔ ،٤٠٥ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٤٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٦ :١٩
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٩٥ :٧
)(٢٧٧
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺬﻳﻦ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻳﺔ،
ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ ﻣﻨﻬﻢ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺫﻣﺘﻬﻢ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ
ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ ،ﻻ ﻳﺆﺧﺬ ﺍﻟﺮﺟﻞ ﺑﺠﺮﻳﺮﺓ ﺍﺑﻨﻪ ،ﻭﻻ ﺍﻻﺑﻦ ﺑﺠﺮﻳﺮﺓ
ﺃﺑﻴﻪ ) .(١ﻭﻫﺬﺍ ﻧﺺ.
ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ :ﺃﻥ ﺍﻣﺮﺃﺗﻴﻦ ﻣﻦ ﻫﺬﻳﻞ ﺍﻗﺘﺘﻠﺘﺎ،
ﻓﻘﺘﻠﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻷﺧﺮﻯ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺯﻭﺝ ﻭﻭﻟﺪ ،ﻓﻘﻀﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﺪﻳﺔ ﺍﻟﻤﻘﺘﻮﻟﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻘﺎﺗﻠﺔ ،ﻭﺑﺮﺉ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻮﻟﺪ ،ﺛﻢ
ﻣﺎﺗﺖ ﺍﻟﻘﺎﺗﻠﺔ ،ﻓﺠﻌﻞ ﺍﻟﻨﺒﻲ ﻣﻴﺮﺍﺛﻬﺎ ﻟﺒﻨﻴﻬﺎ ،ﻭﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻌﺼﺒﺔ.
ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺟﻌﻞ ﻣﻴﺮﺍﺛﻬﺎ ﻟﺰﻭﺟﻬﺎ ﻭﻭﻟﺪﻫﺎ ).(٢
ﻣﺴﺄﻟﺔ :٩٩ﺍﻟﻘﺎﺗﻞ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻌﻘﻞ ﺑﺤﺎﻝ ﻣﻊ ﻭﺟﻮﺩ ﻣﻦ ﻳﻌﻘﻞ ﻋﻨﻪ ﻣﻦ
ﺍﻟﻌﺼﺒﺎﺕ ﻭﺑﻴﺖ ﺍﻟﻤﺎﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﺎﺗﻞ ﻛﺄﺣﺪ ﺍﻟﻌﺼﺒﺎﺕ ﻳﻌﻘﻞ ﻛﻤﺎ ﻳﻌﻘﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ).(٤
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) (١ﺭﻭﻯ ﺻﺪﺭ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺣﻤﻠﺔ ﺍﻵﺛﺎﺭ ﻓﻲ ﻣﺼﺎﺩﺭﻫﻢ ،ﻭﺍﺧﺘﻠﻒ ﺍﻟﺒﻌﺾ ﻓﻲ ﻟﻔﻆ ﺁﺧﺮ ﺍﻟﺤﺪﻳﺚ.
ﻭﺣﻜﺎﻩ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ ١٥٥ :١٩ﻋﻦ ﺍﻟﺒﺰﺍﺭ .ﻭﺍﻧﻈﺮ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٨٣ :٦ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ١٣٤ :١١
ﺣﺪﻳﺚ ،٣٠٩٢٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ .١٢٧ :٧
) (٢ﺭﻭﺍﻫﻤﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺳﻨﻨﻪ ١٩٣ - ١٩٢ :٤ﺣﺪﻳﺚ ،٤٥٧٨ - ٤٥٧٥ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺳﻨﻨﻪ ،٤٨ :٨
ﻭﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ ،١٥٥ - ١٥٤ :١٩ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻓﻼﺣﻆ.
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٦ :١٩ﻭﺍﻟﻤﺤﻠﻰ ،٥٥ :١١ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٦ :٢٧ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٧ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٩ :٦
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٨٦ :٩
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٢٦ :٢٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٥٥ :٧ﻭ ،٢٥٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٤٢ :٦ﻭﺍﻟﻠﺒﺎﺏ :٣
،٧١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٧ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٧ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٨ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٥٥ :١١
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٨٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
.١٥٦
)(٢٧٨
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺩﺧﻮﻟﻪ ﻓﻲ ﺍﻟﻌﻘﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻋﻤﻮﻡ
ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎﻫﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻛﻠﻬﺎ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ
ﻭﺟﺎﺑﺮ ).(١
ﻣﺴﺄﻟﺔ :١٠٠ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺎﻗﻠﺔ ﺃﻛﺜﺮ ﻣﻦ
ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ،ﻭﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ،ﻭﻳﺆﺧﺬ ﺍﻷﻗﺮﺏ
ﻓﺎﻷﻗﺮﺏ ،ﻭﻛﻠﻤﺎ ﺃﺧﺬﺕ ﻣﻦ ﺍﻷﻗﺮﺏ ﻭﻓﻀﻞ ﻣﻦ ﺍﻟﺪﻳﺔ ﺷﺊ ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺬﻱ
ﻳﻠﻴﻪ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻤﻴﺮﺍﺙ ،ﻓﺈﺫﺍ ﻟﻢ ﻳﺒﻖ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺎﻗﻠﺔ ﻭﺑﻘﻲ ﻣﻦ ﺍﻟﺪﻳﺔ ﺷﺊ
ﻛﺎﻧﺖ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ).(٢
ﻭﻋﻨﺪﻧﺎ ﺃﻧﻬﺎ ﻳﺆﺧﺬ ﺟﻤﻴﻌﻬﺎ ﻣﻨﻬﻢ ،ﻭﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺃﺣﻮﺍﻟﻬﻢ ،ﻭﻣﺎ ﻻ
ﻳﺠﺤﻒ ﺑﺒﻌﻀﻬﻢ ﻭﻳﺴﺘﻮﻱ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻓﻲ ﺫﻟﻚ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺧﺒﺎﺭ ) (٣ﻋﺎﻣﺔ ﻓﻲ ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻓﻤﻦ ﻧﻘﻠﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ
ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺃﻭ ﻗﺪﻡ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ،ﺃﻭ ﻗﺪﺭ ﻣﻌﻴﻨﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٠١ﺍﻟﺪﻳﺔ ﻻ ﺗﻨﺘﻘﻞ ﻋﻦ ﺍﻟﻌﺼﺒﺎﺕ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ،ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺃﻫﻠﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ :ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ﺩﻭﻥ ﺍﻟﻌﺼﺒﺎﺕ ).(٥
--------------------
) (١ﺍﻟﻤﺘﻘﺪﻣﺔ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ " " ٩٨ﻓﻼﺣﻆ.
) (٢ﺍﻷﻡ ،١١٦ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ١٦٦ :١٩ﻭ ،١٦٧
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ٢٥٥ :٢ﻭ ،٢٥٦ﻭﺍﻟﻤﺒﺴﻮﻁ .١٢٩ :٢٧
) (٣ﺍﻟﻜﺎﻓﻲ ٣٦٤ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٠ :٤ﺣﺪﻳﺚ ،٢٥٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٤ :١٠
ﺣﺪﻳﺚ .٦٨١
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٧ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٢٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٥١٨ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٢٥٦ :٧
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٢٥ :٢٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٢٥ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٢٥٥ :٧ﻭ ،٢٥٦
ﻭﺍﻟﻨﺘﻒ ٦٦٩ :٢ﻭ ،٦٧٠ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٤٠ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٢ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٧٠ :٣
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٤٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٥ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
.١١٦
)(٢٧٩
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (١ﺃﻥ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ ،ﻭﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻬﺎ
ﺗﺘﺤﻮﻝ ﻋﻨﻬﻢ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ،ﻓﻌﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺫﻟﻚ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٠٢ﺍﺑﺘﺪﺍﺀ ﻫﺬﻩ ﺍﻟﺪﻳﺔ ﺍﻟﻤﺆﺟﻠﺔ ﻣﻦ ﺣﻴﻦ ﻭﺟﻮﺏ ﺍﻟﺪﻳﺔ ،ﺣﻜﻢ
ﺍﻟﺤﺎﻛﻢ ﺑﺈﺛﺒﺎﺗﻬﺎ ﺃﻭ ﻟﻢ ﻳﺤﻜﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﺑﺘﺪﺍﺀ ﺍﻟﻤﺪﺓ ﻣﻦ ﺣﻴﻦ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﻬﺎ ).(٣
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﻣﺘﻰ ﺗﺘﺤﻮﻝ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ؟ ﻋﻠﻰ ﻣﺬﻫﺒﻴﻦ:
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ،ﺛﻢ ﺗﺘﺤﻮﻝ ﻋﻨﻪ ﺇﻟﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻘﻴﺐ ﻭﺟﻮﺑﻬﺎ
ﻋﻠﻴﻪ ﺑﻼ ﻓﺼﻞ ،ﻛﺎﻟﻮﻛﻴﻞ ﺑﺎﻟﺸﺮﺍﺀ ﻳﻤﻠﻚ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﺛﻢ ﻳﺘﺤﻮﻝ ﻋﻨﻪ ﺇﻟﻰ ﻣﻮﻛﻠﻪ
ﻋﻘﻴﺐ ﺍﻟﻤﻠﻚ ﺑﻼ ﻓﺼﻞ ).(٤
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻻ ﺗﺘﺤﻮﻝ ﺇﻻ ﺑﺘﺤﻮﻳﻞ ﺍﻟﺤﺎﻛﻢ ﺇﻟﻴﻬﻢ ،ﻛﺎﻟﺤﻮﺍﻟﺔ ﻋﻠﻴﻬﻢ
ﺑﺬﻟﻚ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻤﻮﺟﺐ ﻟﻠﺪﻳﺔ ﺍﻟﺠﻨﺎﻳﺔ ،ﻓﻴﺠﺐ ﺇﺫﺍ ﺣﺼﻠﺖ ﺃﻥ ﺗﺠﺐ ﺍﻟﺪﻳﺔ ﻭﻻ
ﻳﻘﻒ ﺫﻟﻚ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ.
ﻣﺴﺄﻟﺔ :١٠٣ﺇﺫﺍ ﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻰ ﻣﻮﺳﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﻞ ﺗﻮﺟﻬﺖ ﺍﻟﻤﻄﺎﻟﺒﺔ
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٣٦٤ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﻔﻘﻴﻪ ٨٠ :٤ﺣﺪﻳﺚ ،٢٥٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٤ :١٠ﺣﺪﻳﺚ .٦٨١
) (٢ﺍﻷﻡ ،١١٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ١٥١ :١٩ﻭ ،١٥٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٠٨ :
ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٢ :٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦٤ :٩
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٢٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٨ :٢٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٥ :٨ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٧٩ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٦ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٢ :٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٦٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ
.١٥٢ :١٩
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٢٥٥ :٧
) (٥ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
)(٢٨٠
ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻣﺎﺕ ﺑﻌﺪﻫﺎ ﻟﻢ ﺗﺴﻘﻂ ﺑﻮﻓﺎﺗﻪ ،ﺑﻞ ﺗﺘﻌﻠﻖ ﺑﺘﺮﻛﺘﻪ ﻛﺎﻟﺪﻳﻦ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺗﺴﻘﻂ ﺑﻮﻓﺎﺗﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻭﺟﻮﺑﻪ ﻋﻠﻴﻪ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﺳﻘﻮﻃﻪ ﺑﻤﻮﺗﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻻ
ﺩﻻﻟﺔ ﻓﻲ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻴﺒﻘﻰ ﻭﺟﻮﻩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ.
ﻣﺴﺄﻟﺔ :١٠٤ﺍﻟﺪﻳﺔ ﺍﻟﻨﺎﻗﺼﺔ ﻣﺜﻞ :ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ،ﻭﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ ،ﻭﺍﻟﻨﺼﺮﺍﻧﻲ،
ﻭﺍﻟﻤﺠﻮﺳﻲ ،ﻭﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﺗﻠﺰﻡ ﺃﻳﻀﺎ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ،ﻛﻞ ﺳﻨﺔ ﺛﻠﺜﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٣
ﻭﺍﻟﺜﺎﻧﻲ :ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ،ﻭﺍﻟﺒﺎﻗﻲ ﻓﻲ ﺍﻟﺴﻨﺔ
ﺍﻟﺜﺎﻧﻴﺔ ).(٤
ﻓﻌﻠﻰ ﻫﺬﺍ ﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﺗﺤﻞ ﻓﻲ ﺃﻭﻝ ﺳﻨﺔ ،ﻷﻧﻬﺎ ﺛﻠﺚ ﺍﻟﻜﺎﻣﻠﺔ
ﻋﻨﺪﻩ ،ﻭﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ﺗﺤﻞ ﺃﻳﻀﺎ ﻷﻧﻬﺎ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻠﺚ ،ﻭﻛﺬﻟﻚ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻋﻨﺪﻩ
ﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﺍ ﻭﻫﻲ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻠﺚ ،ﻭﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻓﻲ ﺃﻭﻝ
ﺳﻨﺔ ﻭﺍﻟﺒﺎﻗﻲ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ.
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٥ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺃﻥ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ،ﻭﻟﻢ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦٦ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٨ :ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٥٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦٦ :٩
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،١٦٦ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٢٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦٦ :٩
) (٣ﺍﻟﻤﺠﻤﻮﻉ ١٤٦ :١٩ﻭ ،١٥٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٤ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٨ :ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
.٦٦٥
) (٤ﺍﻟﻮﺟﻴﺰ ،١٥٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٤٦ :٩ﻭ ،١٥٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٥٠٨ :
) (٥ﺍﻟﻜﺎﻓﻲ ٢٨٣ :٧ﺣﺪﻳﺚ ،١٠ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٨٠ :٤ﺣﺪﻳﺚ ،٢٥٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٢ :١٠
ﺣﺪﻳﺚ .٦٤٦
)(٢٨١
ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :١٠٥ﺍﻟﻤﻮﺳﺮ ﻋﻠﻴﻪ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ،ﻭﺍﻟﻤﺘﻮﺳﻂ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻳﻮﺯﻉ ﻋﻠﻰ
ﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﺣﺘﻰ ﻳﻨﻔﺬ ﺍﻟﻌﺎﻗﻠﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﺛﻼﺛﺔ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ،ﻭﺍﻟﻐﻨﻲ
ﻭﺍﻟﻤﺘﻮﺳﻂ ﺳﻮﺍﺀ ،ﻭﻳﻘﺴﻢ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ،ﻓﻼ ﻳﺒﺪﺃ ﺑﺎﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ).(٢
ﻭﺧﺎﻟﻒ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺛﻼﺛﺔ ﻓﺼﻮﻝ :ﻓﻲ ﻗﺪﺭ ﺍﻟﻮﺍﺟﺐ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﻮﺳﺮ
ﻭﺍﻟﻤﺘﻮﺳﻂ ،ﻭﻫﻞ ﻳﻘﺴﻂ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﺃﻡ ﻻ )(٣؟
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺃﻧﻪ ﻳﺒﺪﺃ ﺑﺎﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﻭﻟﻮﺍ ﺍﻷﺭﺣﺎﻡ
ﺑﻌﻀﻬﻢ ﺃﻭﻟﻰ ﺑﺒﻌﺾ " ) (٤ﻭﺫﻟﻚ ﻋﺎﻡ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ.
ﻭﺃﻳﻀﺎ :ﻓﻼ ﻳﺨﻠﻮ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻷﻗﺮﺏ ﻭﺣﺪﻩ ،ﺃﻭ ﻋﻠﻰ ﻣﻦ ﻗﺮﺏ ﻭﺑﻌﺪ ﻛﻤﺎ
ﻗﺎﻟﻮﺍ ،ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﻛﻤﺎ ﻗﻠﻨﺎﻩ .ﻓﺒﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﻷﻗﺮﺏ
ﻷﻧﻪ ﻻ ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ.
ﻭﺑﻄﻞ ﺃﻥ ﻳﻘﺎﻝ :ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻜﻞ ،ﻟﻤﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻵﻳﺔ ﺣﺘﻰ ﻳﺘﻌﻠﻖ
ﺑﺎﻟﻌﺼﺒﺎﺕ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﻛﺎﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﻮﻻﻳﺔ ﻓﻲ ﺍﻟﻨﻜﺎﺡ.
ﻭﺃﻣﺎ ﺍﻟﻤﻘﺪﺍﺭ ،ﻓﻤﻘﺪﺍﺭ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻤﺘﻮﺳﻂ ﻻ ﺧﻼﻑ ﻓﻲ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ،ﻭﻣﺎ ﺯﺍﺩ
ﻋﻠﻴﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻭﺍﻟﻤﻮﺳﺮ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ ﺣﺘﻰ ﻳﻜﻮﻥ ﻓﺮﻗﺎ ﺑﻴﻨﻪ
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) (١ﺍﻷﻡ ،١١٦ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٥٠٨ :ﻭ ،٥٠٩ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ١٦٣ :١٩ﻭ ١٦٥ﻭ ،١٦٦ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٨ :ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٠٥ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ٢٥٥ :٢ﻭ ،٢٥٦ﻭﺍﻟﻤﺤﻠﻰ ،٤٧ :١١ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٦ :٢
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٢٩ :٢٧ﻭﺍﻟﻨﺘﻒ ،٦٧٠ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :٢
٢٢٥ﻭ ،٢٢٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٥ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦٦ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٥٤ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٤٦ :٢
) (٣ﺭﺍﺟﻊ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ.
) (٤ﺍﻷﻧﻔﺎﻝ.٧٥ :
)(٢٨٢
ﻭﺑﻴﻦ ﺍﻟﻤﺘﻮﺳﻂ ،ﻭﻷﻧﻪ ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻣﺪﺍﻥ ﻭﺍﻟﻤﺘﻮﺳﻂ ﻣﺪ.
ﻣﺴﺄﻟﺔ :١٠٦ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺗﺤﻤﻠﻪ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻦ ﺍﻟﺠﺎﻧﻲ ،ﻫﻮ ﻗﺪﺭ ﺟﻨﺎﻳﺘﻪ ،ﻗﻠﻴﻼ
ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻧﻘﻠﻪ ﺍﻟﻤﺰﻧﻲ ،ﺣﺘﻰ ﻗﺎﻝ :ﻟﻮ ﻛﺎﻥ ﺃﺭﺵ
ﺍﻟﺠﻨﺎﻳﺔ ﺩﺭﻫﻤﺎ ﻟﺤﻤﻠﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺒﺘﻲ ).(١
ﻭﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺃﺧﺒﺎﺭﻧﺎ :ﺃﻧﻬﺎ ﻻ ﺗﺤﻤﻞ ﺇﻻ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﺃﺭﺵ ﺍﻟﻤﻮﺿﺤﺔ ﻓﻤﺎ
ﻓﻮﻗﻬﺎ ،ﻭﻣﺎ ﻧﻘﺺ ﻋﻨﻪ ﻓﻔﻲ ﻣﺎﻝ ﺍﻟﺠﺎﻧﻲ ) .(٢ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٣
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺃﻧﻬﺎ ﺗﺤﻤﻞ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﻓﻤﺎ ﺯﺍﺩ ﻭﻣﺎ ﻧﻘﺺ ﻣﻦ ﺫﻟﻚ ﻓﻲ ﻣﺎﻝ
ﺍﻟﺠﺎﻧﻲ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ،ﻭﻋﻄﺎﺀ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٤
ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﻟﻰ :ﺃﻧﻬﺎ ﺗﺤﻤﻞ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻠﺚ ،ﻓﻤﺎ ﻓﻮﻕ ﺫﻟﻚ ﻭﻣﺎ ﺩﻭﻥ
ﺫﻟﻚ ﻓﻔﻲ ﻣﺎﻝ ﺍﻟﺠﺎﻧﻲ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺰﻫﺮﻱ ).(٥
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺗﺤﻤﻞ ﺍﻟﺪﻳﺔ ،ﻓﺄﻣﺎ ﻣﺎ ﺩﻭﻧﻬﺎ ﻓﻔﻲ ﻣﺎﻝ ﺍﻟﺠﺎﻧﻲ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺗﺤﻤﻞ ﻣﺎ ﻗﻞ ﻭﻛﺜﺮ ،ﻭﻫﻮ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺠﺪﻳﺪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ،ﻓﺎﻟﺮﺟﻮﻉ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﻗﺪ
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٩ :٨ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٨ :ﻭﺍﻟﻤﺤﻠﻰ ،٥٢ :١١ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٦٦٩ :٢
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٤ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٠ :٧ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٧ :٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٦٥ :٧ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٠ :١٠ﺣﺪﻳﺚ .٦٦٩
) (٣ﺍﻟﻠﺒﺎﺏ ،٧٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٢ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٦ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٨ﻭﺍﻟﻤﺤﻠﻰ :١١
،٥٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٤ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٦ :٩
) (٤ﺍﻟﻤﺤﻠﻰ ،٥٢ :١١ﻭﺍﻟﻨﺘﻒ ،٦٦٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٤ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
.٦٥٦ :٩
) (٥ﺍﻟﻤﺤﻠﻰ ،٥١ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٤ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٦ :٩
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٤ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥٧ :٩
)(٢٨٣
ﺃﻭﺭﺩﻧﺎﻫﺎ.
ﻭﺭﻭﻯ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ :ﺃﻥ ﺍﻣﺮﺃﺗﻴﻦ ﺿﺮﺗﻴﻦ ﺍﻗﺘﺘﻠﺘﺎ ،ﻓﻀﺮﺑﺖ ﺇﺣﺪﺍﻫﻤﺎ
ﺍﻷﺧﺮﻯ ﺑﺤﺠﺮ ﺃﻭ ﻣﺴﻄﺢ ،ﻓﺄﻟﻘﺖ ﺟﻨﻴﻨﺎ ﻣﻴﺘﺎ ،ﻓﻘﻀﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺁﻟﻪ ﺑﺪﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻋﻠﻰ ﻋﺼﺒﺔ ﺍﻟﻤﺮﺃﺓ ،ﻳﻌﻨﻲ ﺍﻟﻘﺎﺗﻠﺔ ) .(١ﻭﻫﺬﺍ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻠﺚ .ﻭﻗﺼﺔ
ﺍﻟﻤﺠﻬﻀﺔ ) (٢ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٠٧ﺇﺫﺍ ﺟﻨﻰ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺟﻨﺎﻳﺔ ﺧﻄﺄ ﻣﺤﺾ ،ﻛﺎﻥ ﻫﺪﺭﺍ ﻻ
ﻳﻠﺰﻡ ﺍﻟﻌﺎﻗﻠﺔ ﺩﻳﺘﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ،
ﻭﺍﻟﺜﻮﺭﻱ ).(٣
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ،ﻟﻪ ﺇﻥ ﻛﺎﻥ ﺣﻴﺎ ﻭﻗﺪ ﻗﻄﻊ ﻳﺪ ﻧﻔﺴﻪ ،ﻭﻟﻮﺭﺛﺘﻪ
ﺇﻥ ﻛﺎﻥ ﻣﻴﺘﺎ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﻳﻠﺰﻣﻬﻢ ﺑﻬﺬﻩ ﺍﻟﺠﻨﺎﻳﺔ
ﺷﺊ.
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﺃﻥ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻲ ) (٥ﺿﺮﺏ ﻣﺸﺮﻛﺎ ﺑﺎﻟﺴﻴﻒ،
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١١٤ :٨
) (٢ﺗﻘﺪﻣﺖ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ).(٩٦
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٦٥ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٣٢ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٤ :٢ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ،٢٤٨ :
ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٩ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٢ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٤٩٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥١ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢١٨ :١٢
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٠ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٩٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٤ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٥١ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢١٨ :١٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤٩ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٩٢ :٧
) (٥ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﺑﻲ ﻋﻮﻑ ﺍﻷﺷﺠﻌﻲ ﺍﻟﻐﻄﻔﺎﻧﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ﻭﻳﻘﺎﻝ ﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﻛﻨﻴﺘﻪ ﻟﻪ
ﺻﺤﺒﺔ ﺛﻢ ﺳﻜﻦ ﺩﻣﺸﻖ ،ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺭﻭﻯ ﻋﻨﻪ ﺟﻤﺎﻋﺔ ،ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ
ﻭﺳﺒﻌﻴﻦ ﻫﺠﺮﻳﺔ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ،١٦٨ :٨ﻭﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ .١٩٨
ﺃﻗﻮﻝ :ﻣﻤﺎ ﺗﻘﺪﻡ ﻓﻲ ﺍﻟﺘﺮﺟﻤﺔ ﺃﻥ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﻫﺬﺍ ﻫﻮ ﺭﺍﻭﻱ ﻟﻠﺤﺪﻳﺚ ﻭﻟﻴﺲ ﺍﻟﻤﻘﺘﻮﻝ .ﻭﻗﺪ ﻧﺴﺐ
ﺍﻟﺒﻌﺾ ﻓﻲ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻟﺴﻠﻤﺔ ﻭﺑﺄﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻭﺃﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻫﻮ ﻋﺎﻣﺮ ﺑﻦ ﺍﻷﻛﻮﻉ ﺍﻧﻈﺮ
ﺫﻟﻚ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٩ :٩ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ،٣٠٣ :٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢١٨ :١٢ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٥١ :٢٤ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ،٨٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥١١ :٩
)(٢٨٤
ﻓﺮﺟﻊ ﺍﻟﺴﻴﻒ ﺇﻟﻴﻪ ﻓﻘﺘﻠﻪ ،ﻓﺎﻣﺘﻨﻊ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻣﻦ
ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ،ﻭﻗﺎﻟﻮﺍ :ﺑﻄﻞ ﺟﻬﺎﺩﻩ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ،ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻠﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ :ﻣﺎﺕ ﻣﺠﺎﻫﺪﺍ ﻣﺎﺕ ﺷﻬﻴﺪﺍ.
ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﺟﻤﻴﻊ ﺣﻜﻤﻪ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﻟﺒﻴﻦ ﺫﻟﻚ
ﻭﺃﻭﺿﺤﻪ ،ﻷﻧﻪ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ.
ﻣﺴﺄﻟﺔ :١٠٨ﺍﻟﺪﻳﺔ ﻓﻲ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﺗﺠﺐ ﺍﺑﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ.
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ :ﺗﺮﺟﻊ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺑﻬﺎ ،ﻭﻻ ﺃﻋﺮﻑ ﺑﻪ
ﻧﺼﺎ ).(١
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺍﺑﺘﺪﺍﺀ ،ﺛﻢ ﻳﺘﺤﻤﻠﻬﺎ ﻋﻨﻪ ﺍﻟﻌﺎﻗﻠﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٢
ﻭﺍﻟﺜﺎﻧﻲ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻛﻞ ﺧﺒﺮ ﻭﺭﺩ ﻓﻲ ﺃﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ) (٤ﺗﻀﻤﻦ ﺍﺑﺘﺪﺍﺀ ،ﻭﻟﻴﺲ
ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺃﻧﻬﺎ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻭﺗﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﻌﺎﻗﻠﺔ.
ﻣﺴﺄﻟﺔ :١٠٩ﺍﻟﻤﻮﻟﻰ ﻣﻦ ﺃﺳﻔﻞ ﻻ ﻳﻌﻘﻞ ﻋﻦ ﺍﻟﻤﻮﻟﻰ ﻣﻦ ﻓﻮﻕ ﺷﻴﺌﺎ .ﻭﺑﻪ ﻗﺎﻝ
--------------------
) (١ﺍﻟﻤﻘﻨﻌﺔ.١١٥ :
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٥ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥٧ :١٩
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،١٥٧ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٩٦ :٧
) (٤ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٢ :٧ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٨٤ :٢ﺣﺪﻳﺚ ،٢٦٤٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٠٥ :٨ﻭ
،١٠٦ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٢ :١٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٣٧ :٤
)(٢٨٥
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ ).(١
ﻭﻗﺎﻝ ﻓﻲ ﺍﻷﻡ ،ﻭﻫﻮ ﺍﻟﻀﻌﻴﻒ :ﺃﻧﻪ ﻳﺤﻤﻞ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻌﻠﻰ ﻣﻦ ﺷﻐﻠﻬﺎ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١٠ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﺍﻟﺬﻳﻦ ﺗﻘﺴﻢ ﻓﻴﻬﻢ ،ﻋﻠﻰ
ﺍﻟﻐﻨﻲ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ،ﻭﻋﻠﻰ ﺍﻟﻤﺘﻮﺳﻂ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻗﺴﻢ ﻋﻠﻰ ﺟﻤﻴﻌﻬﻢ ﺑﺎﻟﺤﺼﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺨﺺ ﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻢ ،ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ،ﻭﻋﻠﻰ
ﺍﻟﻤﺘﻮﺳﻂ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﺪﻳﺔ ﻭﺟﺒﺖ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻛﻠﻬﻢ ،ﻓﻤﻦ ﺧﺺ ﺑﻬﺎ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ
ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١١ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﻠﺔ ﻛﺜﻴﺮﻳﻦ ،ﻣﺘﺴﺎﻭﻳﻦ ﻓﻲ ﺍﻟﺪﺭﺟﺔ ،ﺑﻌﻀﻬﻢ
ﻏﺎﺋﺐ ﻭﺑﻌﻀﻬﻢ ﺣﺎﺿﺮ ،ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻬﻢ ﻛﻠﻬﻢ ،ﻭﻻ ﻳﺨﺺ ﺑﻬﺎ ﺍﻟﺤﺎﺿﺮﻭﻥ
ﺩﻭﻥ ﺍﻟﻐﺎﺋﺐ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺨﺺ ﺑﻬﺎ ﺍﻟﺤﺎﺿﺮﻭﻥ ﺩﻭﻥ ﺍﻟﻐﺎﺋﺐ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١١٢ﺍﻟﺤﻠﻴﻒ ﻻ ﻳﻌﻘﻞ ﻭﻻ ﻳﻌﻘﻞ ﻋﻨﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥١٨ :٩
) (٢ﺍﻷﻡ ،١١٦ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٩٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥١٨ :٩
) (٣ﺍﻷﻡ ،١١٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ١٦٣ :١٩ﻭ .١٦٤
) (٤ﺍﻷﻡ ،١١٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٦٣ :١٩
)(٢٨٦
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ :ﻳﻌﻘﻞ ).(٢
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻣﺎﻟﻚ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻤﻦ ﻗﺎﻝ ﻫﻮ ﻳﻌﻘﻞ ﺃﻭ ﻳﻌﻘﻞ ﻋﻨﻪ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١٣ﻋﻘﺪ ﺍﻟﻤﻮﺍﻻﺓ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﺃﻥ ﻳﺘﻌﺎﻗﺪ ﺍﻟﺮﺟﻼﻥ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻬﻤﺎ
ﻋﻠﻰ ﺃﻥ ﻳﺮﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ،ﻭﻳﻌﻘﻞ ﻋﻨﻪ ،ﻭﻳﺮﺙ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ
ﻧﺴﺐ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻲ ﺻﺤﺔ ﺍﻟﻌﻘﺪ ،ﻏﻴﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻳﺮﺙ ﺃﺣﺪﻫﻤﺎ
ﺻﺎﺣﺒﻪ ﻣﺎ ﻟﻢ ﻳﻌﻘﻞ ﻋﻨﻪ ،ﻓﺈﺫﺍ ﻋﻘﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺻﺎﺣﺒﻪ ﻟﺰﻡ ،ﻭﺃﻳﻬﻤﺎ ﻣﺎﺕ ﻭﺭﺛﻪ
ﺍﻵﺧﺮ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﺬﺍ ﻋﻘﺪ ﺑﺎﻃﻞ ﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻜﻢ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻭﻗﺪ ﺍﺳﺘﻮﻓﻴﻨﺎﻫﺎ ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ.
ﻣﺴﺄﻟﺔ :١١٤ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﻗﺘﻞ ﺧﻄﺄ ،ﺃﻟﺰﻡ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ
ﺧﺎﺻﺔ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻛﺎﻥ ﻋﺎﻗﻠﺘﻪ ﺍﻹﻣﺎﻡ ،ﻷﻧﻬﻢ ﺇﻟﻴﻪ ﻳﺆﺩﻭﻥ ﺟﺰﻳﺘﻬﻢ ،ﻛﻤﺎ
ﻳﺆﺩﻱ ﺍﻟﻌﺒﺪ ﺍﻟﻀﺮﻳﺒﺔ ﺇﻟﻰ ﻣﻮﻻﻩ ).(٧
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) (١ﺍﻷﻡ ،١١٦ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٦ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٨ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٦٤٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٠٢ :٧
) (٢ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ ﻧﺴﺒﻮﺍ ﺍﻟﻘﻮﻝ ﻷﺑﻲ ﺣﻨﻴﻔﺔ ﺑﺎﻟﻌﻘﻞ ﻓﻼﺣﻆ.
) (٣ﺍﻟﻤﺤﻠﻰ .٥٩ :١١
) (٤ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٧٨ :٥ﻭ .١٧٩
) (٥ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٧٩ :٥
) (٦ﺍﻟﻜﺎﻓﻲ ١٧ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٩٦ :٩ﺣﺪﻳﺚ .١٤١٣
) (٧ﺍﻟﻜﺎﻓﻲ ٣٦٤ :٧ﺣﺪﻳﺚ ،١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٠٦ :٤ﺣﺪﻳﺚ ،٣٥٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٠ :١٠
ﺣﺪﻳﺚ .٦٧٤
)(٢٨٧
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺃﻥ ﻋﺎﻗﻠﺔ ﺍﻟﺬﻣﻲ ﺫﻣﻲ ﻣﺜﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺼﺒﺘﻪ ،ﻓﺈﻥ ﻛﺎﻥ
ﺣﺮﺑﻴﺎ ﻟﻢ ﻳﻜﻦ ﻋﺎﻗﻠﺔ ﺍﻟﺬﻣﻲ ﻭﺇﻥ ﻛﺎﻥ ﻋﺼﺒﺘﻪ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﻴﻦ ﻓﻜﺬﻟﻚ ﻻ
ﻳﻜﻮﻧﻮﻥ ﻋﺎﻗﻠﺔ ﺍﻟﺬﻣﻲ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺼﺒﺘﻪ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﺎﻗﻠﺔ ﻓﻔﻲ ﻣﺎﻟﻪ ،ﻭﻻ
ﻳﻌﻘﻞ ﻋﻨﻪ ﻣﻦ ﺑﻴﺖ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ) (٢ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ،ﻷﻧﻬﻢ ﻟﻢ ﻳﺮﻭﻭﺍ
ﺧﻼﻓﻬﺎ ،ﻭﻷﻥ ﻣﻴﺮﺍﺛﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ
ﺟﻨﺎﻳﺘﻪ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :١١٥ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﻋﻤﺪﺍ ﻻ ﻳﺠﺐ ﺑﻪ ﻗﻮﺩ ﺑﺤﺎﻝ ،ﻣﺜﻞ ﻗﺘﻞ ﺍﻟﻮﺍﻟﺪ
ﻭﻟﺪﻩ ،ﻭﻛﺬﻟﻚ ﺍﻷﻃﺮﺍﻑ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺟﻨﻰ ﺟﻨﺎﻳﺔ ﻻ ﻳﺠﺐ ﻓﻴﻬﺎ ﻗﻮﺩ ﺑﺤﺎﻝ
ﻛﺎﻟﺠﺎﺋﻔﺔ ﻭﺍﻟﻤﺄﻣﻮﻣﺔ ،ﻓﺎﻟﻜﻞ ﺣﺎﻝ ﻓﻲ ﺣﺎﻝ ﺍﻟﺠﺎﻧﻲ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻻ ﺃﻧﻪ ﺯﺍﺩ
ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﻤﻮﺿﺤﺔ ،ﻓﺈﻥ ﻋﻨﺪﻩ ﻟﻴﺲ ﻓﻴﻪ ﻗﺼﺎﺹ ،ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺑﻪ ﺍﻷﺭﺵ ).(٣
ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻋﻨﺪﻧﺎ ﺃﻥ ﻓﻴﻪ ﻗﺼﺎﺻﺎ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻛﻞ ﻫﺬﺍ ﻣﺆﺟﻞ ﻋﻠﻰ ﺍﻟﺠﺎﻧﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﻭﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺍﻟﺘﺄﺟﻴﻞ ﻓﻲ ﺫﻟﻚ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١٦ﺇﺫﺍ ﺑﻨﻰ ﺣﺎﺋﻄﺎ ﻣﺴﺘﻮﻳﺎ ﻓﻲ ﻣﻠﻜﻪ ،ﻓﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ،ﺃﻭ ﺇﻟﻰ ﺩﺍﺭ
ﺟﺎﺭﻩ ،ﺛﻢ ﻭﻗﻊ ﻭﺃﺗﻠﻒ ﺃﻧﻔﺴﺎ ﻭﺃﻣﻮﺍﻻ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ.
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) (١ﺍﻧﻈﺮ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٦٤٩ :٩ﻭ .٦٥٠
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ﻓﻲ ﺍﻟﻔﻘﻪ ﻷﺑﻲ ﺍﻟﺼﻼﺡ ،٣٩٥ :ﻭﻣﺎ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ ﻟﻬﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٣ﺍﻷﻡ ١١٢ :٦ﻭ ،١١٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٥٠ :١٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٤ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٧٧ :٦
) (٤ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥٦ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٧ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٤ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ:٨ :
،٤٠٤ﻭﺍﻟﻤﺠﻤﻮﻉ .١٥٠ :١٩
)(٢٨٨
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻭﺟﻬﺎﻥ:
ﻇﺎﻫﺮ ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ،ﺳﻮﺍﺀ ﺃﺷﻬﺪ ﺃﻭ ﻟﻢ ﻳﺸﻬﺪ ،ﻃﻮﻟﺐ ﺑﻨﻘﻀﻪ ﺃﻭ
ﻟﻢ ﻳﻄﺎﻟﺐ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻨﻈﺮ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻨﻘﻀﻪ ﻭﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻴﻪ
ﻓﻼ ﺿﻤﺎﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻃﻮﻟﺐ ﺑﻨﻘﻀﻪ ﻭﺃﺷﻬﺪ ﻋﻠﻴﻪ ﺑﻪ ،ﻓﻮﻗﻊ ﺑﻌﺪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ
ﻧﻘﻀﻪ ،ﻓﻌﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ .ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻧﻘﻀﺔ ﻓﻼ ﺿﻤﺎﻥ ).(٢
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺤﺎﺋﻂ ﻗﺪ ﺍﻧﺸﻖ ﺑﺎﻟﻄﻮﻝ ﻓﻼ ﺿﻤﺎﻥ ،ﻭﺇﻥ
ﺍﻧﺸﻖ ﺑﺎﻟﻌﺮﺽ ﻓﻌﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﻝ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺃﻭ ﺇﻟﻰ ﺩﺍﺭ ﺟﺎﺭﻩ ،ﻓﻘﺪ ﺣﺼﻞ ﻓﻲ
ﻣﻠﻚ ﺍﻟﻐﻴﺮ ،ﻓﻴﻠﺰﻣﻪ ﺿﻤﺎﻧﻪ ،ﻛﻤﺎ ﻟﻮ ﺗﺮﻙ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺣﺠﺮﺍ ،ﻭﻷﻧﻪ ﻗﺪ ﺍﺳﺘﺤﻖ
ﺇﺯﺍﻟﺘﻪ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﻟﻢ ﻳﻔﻌﻞ ﺿﻤﻦ ،ﻛﻤﺎ ﻟﻮ ﻭﺿﻊ ﺣﺠﺮﺍ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ.
ﻭﻳﻘﻮﻯ ﻓﻲ ﻧﻔﺴﻲ ﺃﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ،ﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻟﻴﺲ
ﻫﺎﻫﻨﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻀﻤﺎﻥ.
ﻣﺴﺄﻟﺔ :١١٧ﺇﺫﺍ ﺳﻘﻂ ﺣﺎﺋﻂ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻓﻌﺜﺮ ﺇﻧﺴﺎﻥ ﺑﺘﺮﺍﺑﻪ
ﻓﻤﺎﺕ ،ﻟﻢ ﻳﻠﺰﻡ ﺿﻤﺎﻧﻪ ﺻﺎﺣﺐ ﺍﻟﺤﺎﺋﻂ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺤﻤﺪ ).(٤
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٢ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٥ :ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١١٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٧ :٢
ﻭﺍﻟﻤﺤﻠﻰ ،٥٢٨ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩ :٢٧ﻭﺷﺮﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻬﺪﺍﻳﺔ ،٣٤١ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٤٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥٧٣ :٩
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٩ :٢٧ﻭﺍﻟﻬﺪﺍﻳﺔ ٣٤١ :٨ﻭ ،٣٤٢ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٠٠ - ٥٩٨ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ
،٣٦ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٤٧ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٥٢٨ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٧٣ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ
،٢٣ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٤٧ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١١٨ :٢
) (٣ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻻﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﺇﻻ ﺃﻥ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺫﻛﺮ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ ﻣﻐﻨﻴﻪ
٥٧٥ :٩ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺔ ﻓﻼﺣﻆ.
) (٤ﺍﻟﻤﺠﻤﻮﻉ .١٧ :١٩
)(٢٨٩
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻳﻀﻤﻦ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻤﻦ ﺷﻐﻠﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١٨ﺇﺫﺍ ﺃﺷﺮﻉ ﺟﻨﺎﺣﺎ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺃﻭ ﺇﻟﻰ ﺩﺭﺏ ﻧﺎﻓﺬ ﺃﻭ
ﻏﻴﺮ ﻧﺎﻓﺬ ﻭﺑﺎﺑﻪ ﻓﻴﻪ ،ﺃﻭ ﺃﺭﺍﺩ ﺇﺻﻼﺡ ﺳﺎﺑﺎﻁ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻀﺮ ﺑﺄﺣﺪ ﻣﻦ ﺍﻟﻤﺎﺭﺓ،
ﻓﻠﻴﺲ ﻷﺣﺪ ﻣﻌﺎﺭﺿﺘﻪ ﻭﻻ ﻣﻨﻌﻪ ﻣﻨﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻪ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻪ ﻣﺎﻧﻊ ،ﻓﺄﻣﺎ ﺇﻥ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﻣﻌﺘﺮﺽ ﺃﻭ
ﻣﻨﻌﻪ ﻣﺎﻧﻊ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻠﻌﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺟﻮﺍﺯﻩ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺭﻭﻱ ﺃﻳﻀﺎ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻣﺮ ﺑﺒﺎﺏ ﺍﻟﻌﺒﺎﺱ ،ﻓﻘﻄﺮ ﻣﺎﺀ ﻣﻦ ﻣﻴﺰﺍﺏ،
ﻓﺄﻣﺮ ﻋﻤﺮ ﺑﻘﻠﻌﻪ ،ﻓﺨﺮﺝ ﺍﻟﻌﺒﺎﺱ ﻓﻘﺎﻝ ﺃﻭ ﺗﻘﻠﻊ ﻣﻴﺰﺍﺑﺎ ﻧﺼﺒﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﻴﺪﻩ؟ ﻓﻘﺎﻝ :ﻭﺍﻟﻠﻪ ﻻ ﻳﺤﻤﻞ ﻣﻦ ﻳﻨﺼﺐ ﻫﺬﺍ ﺍﻟﻤﻴﺰﺍﺏ ﺇﻟﻰ ﺍﻟﺴﻄﺢ ﺇﻻ
ﻇﻬﺮﻱ ،ﻓﺮﻛﺐ ﺍﻟﻌﺒﺎﺱ ﻇﻬﺮ ﻋﻤﺮ ،ﻓﺼﻌﺪ ﻓﺄﺻﻠﺤﻪ ).(٤
ﻭﻫﺬﺍ ﺇﺟﻤﺎﻉ ،ﻓﺈﻥ ﺃﺣﺪﺍ ﻟﻢ ﻳﻨﻜﺮﻩ ،ﻭﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻳﻀﺎ ﻓﻌﻠﻪ ،ﻭﻷﻥ ﻫﺬﻩ
ﺍﻷﺟﻨﺤﺔ ،ﻭﺍﻟﺴﺎﺑﺎﻃﺎﺕ ،ﻭﺍﻟﺴﻘﺎﺋﻒ ﺳﻘﻴﻔﺔ ﺑﻨﻲ ﺍﻟﻨﺠﺎﺭ ،ﻭﺳﻘﻴﻔﺔ ﺑﻨﻲ ﺳﺎﻋﺪﺓ ﻭﻏﻴﺮ
ﺫﻟﻚ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻟﻢ ﻳﻨﻘﻞ ﺃﻥ ﺃﺣﺪﺍ ﺍﻋﺘﺮﺽ ﻓﻴﻬﺎ ،ﻭﻻ ﺃﺯﻳﻠﺖ ﺑﺎﻋﺘﺮﺍﺽ
ﻣﻌﺘﺮﺽ ﻋﻠﻴﻬﺎ ،ﺛﺒﺖ ﺃﻥ ﺇﻗﺮﺍﺭﻫﺎ ﺟﺎﺋﺰ ﺑﺈﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ.
ﻣﺴﺄﻟﺔ :١١٩ﻣﻦ ﺃﺧﺮﺝ ﻣﻴﺰﺍﺑﺎ ﺇﻟﻰ ﺷﺎﺭﻉ ،ﻓﻮﻗﻊ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻓﻘﺘﻠﻪ ،ﺃﻭ ﻣﺘﺎﻉ
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) (١ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٢ﺍﻷﻡ ٢٢١ :٣ﻭ ،٢٢٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٤ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٦٨ :١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٢٣٥ :
ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣ :١٩
) (٣ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٠ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٤٣ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣ :١٩
) (٤ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﻣﺴﻨﺪﻩ ٢١٠ :١ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻷﻟﻔﺎﻅ.
)(٢٩٠
ﻓﺄﺗﻠﻔﻪ ،ﻛﺎﻥ ﺿﺎﻣﻨﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) .(١ﺇﻻ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ
ﻓﺈﻧﻪ ﻗﺎﻝ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻣﺤﺘﺎﺝ ﺇﻟﻴﻪ .ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ ﻟﻴﺲ ﻫﺬﺍ ﺑﺸﺊ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺷﺎﺫ ﻻ ﻳﻌﺘﺪ ﺑﻪ.
ﻣﺴﺄﻟﺔ :١٢٠ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﺍﻟﺘﺎﻡ ﺇﺫﺍ ﻟﻢ ﺗﻠﺠﻪ ﺍﻟﺮﻭﺡ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺩﻳﺘﻪ ﻏﺮﺓ ) (٣ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻗﻴﻤﺘﻬﺎ ﻧﺼﻒ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﺍ ،ﺃﻭ ﺧﻤﺲ ﻣﻦ
ﺍﻹﺑﻞ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ،ﺗﻘﺘﻀﻲ ﺃﻳﻀﺎ
ﺫﻟﻚ ،ﻷﻥ ﺍﻟﺬﻣﺔ ﺗﺒﺮﺃ ﻣﻌﻪ ﺑﻴﻘﻴﻦ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ٦ :٢٧ﻭ ،٥١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٣ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٤٢ :٦ﻭ ،١٤٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٥٧٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٤ :١٩
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٢٤ :١٩
) (٣ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ٣٥٣ :٣ﻣﺎ ﻟﻔﻈﻪ )ﺍﻟﻐﺮﺓ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﺃﻭ ﺍﻷﻣﺔ ،ﻭﺃﺻﻞ ﺍﻟﻐﺮﺓ ﺍﻟﺒﻴﺎﺽ ﺍﻟﺬﻱ
ﻳﻜﻮﻥ ﻓﻲ ﻭﺟﻪ ﺍﻟﻔﺮﺱ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻳﻘﻮﻝ :ﺍﻟﻐﺮﺓ ﻋﺒﺪ ﺃﺑﻴﺾ ﺃﻭ ﺃﻣﺔ ﺑﻴﻀﺎﺀ ،ﻭﺳﻤﻲ ﻏﺮﺓ
ﻟﺒﻴﺎﺿﻪ ﻓﻼ ﻳﻘﺒﻞ ﻓﻲ ﺍﻟﺪﻳﺔ ﻋﺒﺪ ﺃﺳﻮﺩ ﻭﻻ ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﺷﺮﻃﺎ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺇﻧﻤﺎ ﺍﻟﻐﺮﺓ
ﻋﻨﺪﻫﻢ ﻣﺎ ﺑﻠﻎ ﺛﻤﻨﻪ ﻧﺼﻒ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ(.
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٧ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ :٣
،١٤٢ﻭﺍﻷﻡ ١٠٧ :٦ﻭ ،١٠٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٩ :ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٤٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٥٤٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٦ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٧ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٥٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٨ﻭﺍﻟﻠﺒﺎﺏ ،٦٢ :٣ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٦٦ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٤٨ :١٢
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣٤ :٦ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٧ :٢٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٥٣١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٧ - ٢٥٦ :٦
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٥٤٤ :٧ﻭ ،٥٤٥ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٤٢ :٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٥٣٤ :٩
) (٦ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺣﺪﻳﺚ ،١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٥٤ :٤ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٥ :١٠
ﺣﺪﻳﺚ ،١١٠٧ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٩٩ :٤ﺣﺪﻳﺚ ١١٢٢ﻭ .١١٢٤
)(٢٩١
ﻣﺴﺄﻟﺔ :١٢١ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺣﺮﻛﺔ ،ﻓﻀﺮﺑﻬﺎ ﻓﺴﻜﻨﺖ ﺑﻀﺮﺑﺔ ،ﻓﻼ
ﺿﻤﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(١
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ :ﺇﺫﺍ ﺳﻜﻨﺖ ﺍﻟﺤﺮﻛﺔ ﻓﻔﻴﻪ ﺍﻟﻐﺮﺓ ،ﻷﻧﻬﺎ ﺇﺫﺍ ﺳﻜﻨﺖ ﻓﺎﻟﻈﺎﻫﺮ
ﺃﻧﻪ ﻗﺘﻠﻪ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺑﻬﺬﺍ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﺊ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﺤﺮﻛﺔ ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺠﻨﻴﻦ ،ﻭﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻟﺮﻳﺢ ،ﻓﻼ ﻳﻠﺰﻡ
ﺍﻟﻀﻤﺎﻥ ﺑﺎﻟﺸﻚ.
ﻣﺴﺄﻟﺔ :١٢٢ﺇﺫﺍ ﺃﻟﻔﺖ ﻧﻄﻔﺔ ،ﻭﺟﺐ ﻋﻠﻰ ﺿﺎﺭﺑﻬﺎ ﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭﺍ ،ﻭﺇﺫﺍ
ﺃﻟﻘﺖ ﻋﻠﻘﺔ ،ﻭﺟﺐ ﺃﺭﺑﻌﻮﻥ ﺩﻳﻨﺎﺭﺍ ،ﻭﺇﺫﺍ ﺃﻟﻘﺖ ﻣﻀﻐﺔ ،ﻭﺟﺐ ﺳﺘﻮﻥ ﺩﻳﻨﺎﺭﺍ ،ﻭﺇﺫﺍ
ﺃﻟﻘﺖ ﻋﻈﺎﻣﺎ ﻭﻓﻴﻪ ﻋﻘﺪ ﻗﺒﻞ ﺃﻥ ﻳﺸﻖ ﻓﻴﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ،ﻭﺟﺐ ﻓﻴﻪ ﺛﻤﺎﻧﻮﻥ
ﺩﻳﻨﺎﺭﺍ ،ﻓﺈﺫﺍ ﺗﻢ ﺧﻠﻘﻪ -ﺑﺄﻥ ﺷﻖ ﺳﻤﻌﻪ ،ﻭﺑﺼﺮﻩ ،ﻭﺗﻜﺎﻣﻠﺖ ﺻﻮﺭﺗﻪ ﻗﺒﻞ ﺃﻥ ﺗﻠﺠﻪ
ﺍﻟﺮﻭﺡ ﻓﻬﻮ ﺍﻟﺠﻨﻴﻦ -ﻳﺠﺐ ﻓﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ.
ﻭﻋﻨﺪﻫﻢ ﻓﻴﻪ ﻏﺮﺓ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ).(٣
ﻭﺑﻜﻞ ﺫﻟﻚ ﻋﻨﺪﻧﺎ ﺗﺼﻴﺮ ﺃﻡ ﻭﻟﺪﻩ ،ﻭﺗﻨﻘﻀﻲ ﺑﻪ ﻋﺪﺗﻬﺎ.
ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭﺓ ﻓﻼ ﺗﺠﺐ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺠﻨﻴﻦ ﻋﻠﻰ ﺿﺎﺭﺑﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺗﻢ ﺍﻟﺨﻠﻖ ﺗﻌﻠﻖ ﺑﻪ ﺃﺭﺑﻌﺔ ﺃﺣﻜﺎﻡ ﺍﻟﻐﺮﺓ ،ﻭﺍﻟﻜﻔﺎﺭﺓ،
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٣٢ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٤ :٧ﻭﺍﻷﻡ ،١١٠ :٦
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٧ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣١ :٧
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٧ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٨ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٣٢ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣١ :٧
) (٣ﺍﻷﻡ ١٠٧ :٦ﻭ ،١٠٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٠٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٤ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٦ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٧ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٣٩٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٧ :٢
ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٤٢ :٣ﻭﺍﻟﻠﺒﺎﺏ ،٦٢٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٥٣١ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٦ :٦
)(٢٩٢
ﻭﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ،ﻭﺗﻜﻮﻥ ﺃﻡ ﻭﻟﺪ .ﻭﺇﻥ ﺷﻬﺪﻥ ﺃﺭﺑﻊ ﻗﻮﺍﺑﻞ ﺃﻧﻪ ﻗﺪ ﺗﺼﻮﺭ ﺍﻟﺨﻠﻖ ﻭﺇﻥ
ﺧﻔﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﺇﻥ ﺷﻬﺪﻥ ﺃﻧﻪ ﻣﺒﺘﺪﺃ ﺧﻠﻘﺔ ﺑﺸﺮ ﻏﻴﺮ ﺃﻧﻪ ﻣﺎ
ﺧﻠﻖ ﻓﻴﻪ ﺗﺼﻮﻳﺮ ﻭﻻ ﺗﺨﻄﻴﻂ ،ﻓﺎﻟﻌﺪﺓ ﺗﻨﻘﻀﻲ ﺑﻪ .ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ،
ﻭﺇﻥ ﺃﻟﻘﺖ ﻣﻀﻐﺔ ﻭﺷﻜﻠﺖ ﻋﻠﻰ ﺍﻟﻘﻮﺍﺑﻞ ،ﻟﻢ ﻳﺘﻌﻠﻖ ﺑﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻏﻴﺮ ﺍﻟﻌﺪﺓ
ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻭﺍﻟﻌﺪﺓ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :١٢٣ﻣﻦ ﺃﻓﺰﻉ ﻏﻴﺮﻩ ﻭﻫﻮ ﻳﺠﺎﻣﻊ ﺣﺘﻰ ﻋﺰﻝ ﻋﻦ ﺯﻭﺟﺘﻪ ﺍﻟﺤﺮﺓ ،ﻛﺎﻥ
ﻋﻠﻴﻪ ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺰﻝ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﺍﻟﺤﺮﺓ
ﺑﻐﻴﺮ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻓﺈﻥ ﻋﻠﻴﻪ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ.
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٢٤ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻌﺘﺒﺮ ﺑﻐﻴﺮﻩ ،ﻓﻔﻴﻪ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺃﺑﻴﻪ ،ﺃﻭ ﻋﺸﺮ ﺩﻳﺔ ﺃﻣﻪ
ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻌﺘﺒﺮ ﺑﻨﻔﺴﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ﻓﻨﺼﻒ ﻋﺸﺮ ﺩﻳﺘﻪ ﻟﻮ ﻛﺎﻥ
ﺣﻴﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻓﻨﺼﻒ ﻋﺸﺮ ﺩﻳﺘﻬﺎ ﻟﻮ ﻛﺎﻧﺖ ﺣﻴﺔ ،ﻭﺇﻧﻤﺎ ﻳﺘﺤﻘﻖ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ
ﻟﻴﺒﻴﻦ ﺍﻟﺨﻼﻑ ﻣﻌﻬﻢ ﻓﻲ ﺟﻨﻴﻦ ﺍﻷﻣﺔ ).(٥
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ .٥٧ :١٩
) (٢ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺣﺪﻳﺚ ١ﻭ ٣٤٥ :٧ﺣﺪﻳﺚ ٩ﻭ ،١٠ﻭﺍﻟﻔﻘﻴﻪ ٥٤ :٤ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ
٢٨١ :١٠ﺣﺪﻳﺚ ١١٠٠ﻭ ١١٠١ﻭ ٢٨٥ :١٠ﺣﺪﻳﺚ .١١٠٧
) (٣ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ٥٤ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٥ :١٠ﺫﻳﻞ
ﺍﻟﺤﺪﻳﺚ ١١٠٧ﻭ ٢٩٦ :١٠ﺣﺪﻳﺚ .١١٤٨
) (٤ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٦٠ :١٩
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٨٨ :٢٦ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣٥ :٦ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٤ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٤٩ :٧
)(٢٩٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ) (١ﻋﻠﻰ
ﻋﻤﻮﻣﻬﺎ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ،ﻭﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺧﺼﻮﺻﻬﺎ.
ﻣﺴﺄﻟﺔ :١٢٥ﺇﺫﺍ ﺿﺮﺏ ﺑﻄﻨﻬﺎ ﻓﺄﻟﻘﺖ ﺟﻨﻴﻨﺎ ،ﻓﺈﻥ ﺃﻟﻘﺘﻪ ﻗﺒﻞ ﻭﻓﺎﺗﻬﺎ ﺛﻢ ﻣﺎﺗﺖ
ﻓﻔﻴﻬﺎ ﺩﻳﺘﻬﺎ ،ﻭﻓﻲ ﺍﻟﺠﻨﻴﻦ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﺗﻠﺠﻪ ﺍﻟﺮﻭﺡ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ،
ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﻭﻟﺠﻪ ﺍﻟﺮﻭﺡ ﻓﺎﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ،ﺳﻮﺍﺀ ﺃﻟﻘﺘﻪ ﺣﻴﺎ ﺛﻢ ﻣﺎﺕ ﺃﻭ ﺃﻟﻘﺘﻪ
ﻣﻴﺘﺎ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﺣﻴﺎ ،ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻮﻟﺪ ﻓﻲ ﺑﻄﻨﻬﺎ ﻭﻛﺎﻥ ﺗﺎﻣﺎ ﺣﻴﺎ ﻓﻔﻴﻪ ﻧﺼﻒ
ﺩﻳﺔ ﺍﻟﺬﻛﺮ ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻷﻧﺜﻰ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻌﻠﻴﻪ ﺩﻳﺘﻬﺎ ،ﻭﻓﻲ ﺍﻟﺠﻨﻴﻦ ﺍﻟﻐﺮﺓ ،ﺳﻮﺍﺀ ﺃﻟﻘﺘﻪ ﻣﻴﺘﺎ ﺃﻭ ﺣﻴﺎ ﺛﻢ
ﻣﺎﺕ ) .(٢ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﺇﻻ ﻓﻲ ﻓﺼﻞ -ﻭﻫﻮ ﺇﺫﺍ ﺃﻟﻘﺘﻪ ﻣﻴﺘﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ -ﻓﺈﻧﻪ
ﻗﺎﻝ :ﻻ ﺷﺊ ﻓﻴﻪ ﺑﺤﺎﻝ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻫﺬﻩ ﻗﻀﻴﺔ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻓﻴﻤﻦ ﺿﺮﺏ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺑﻄﻨﻬﺎ ﻓﻤﺎﺗﺖ ﻭﻣﺎﺕ ﺍﻟﻮﻟﺪ ﻓﻲ ﺑﻄﻨﻬﺎ ،ﻓﻘﻀﻰ ﺑﺎﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻔﺎ
ﻭﺧﻤﺴﻤﺎﺋﺔ ،ﻭﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﺩﻳﺘﻬﺎ ،ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻟﺬﻛﺮ ،ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻷﻧﺜﻰ ﻟﻤﺎ
ﺃﺷﻜﻞ ﺍﻷﻣﺮ ﻓﻴﻪ ،ﻭﻻ ﻳﺨﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :١٢٦ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻣﻮﺭﻭﺛﺔ ﻋﻨﻪ ،ﻭﻻ ﺗﻜﻮﻥ ﻷﻣﻪ ﺧﺎﺻﺔ .ﻭﺑﻪ ﻗﺎﻝ
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) (١ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ٥٤ :٤ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨١ :١٠ﺣﺪﻳﺚ ١٠٩٩
ﻭ ٢٨٥ :١٠ﺣﺪﻳﺚ .١١٠٧
) (٢ﺍﻷﻡ ،١٠٨ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٧ :١٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣١ :٧ﻭ .٢٥٦ :٦
) (٣ﺍﻟﻠﺒﺎﺏ ،٦٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٧ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ
،٥٧ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣١ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ٣٤٢ :٧ﺣﺪﻳﺚ ،٢ - ١ﻭﺍﻟﻔﻘﻴﻪ ٥٤ :٤ﺣﺪﻳﺚ ،١٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٥ :١٠ﺣﺪﻳﺚ
.١١٠٧
)(٢٩٤
ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ :ﺗﻜﻮﻥ ﻷﻣﻪ ،ﻭﻻ ﺗﻮﺭﺙ ﻋﻨﻪ ،ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﻋﻀﻮ ﻣﻦ
ﺃﻋﻀﺎﺋﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ :ﺗﺨﺼﻴﺺ ﺍﻷﻡ ﺑﺬﻟﻚ ﻳﺤﺘﺎﺝ
ﺇﻟﻰ ﺩﻟﻴﻞ ﺷﺮﻋﻲ.
ﻣﺴﺄﻟﺔ :١٢٧ﻛﻞ ﻣﻮﺿﻊ ﺃﻭﺟﺒﻨﺎ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ،ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ ﻓﻴﻪ ﻛﻔﺎﺭﺓ
ﺍﻟﻘﺘﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻛﻞ ﻣﻮﺿﻊ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻐﺮﺓ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ
ﺭﻭﻳﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﺃﻭﺟﺐ ﺍﻟﻐﺮﺓ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭﺓ ) ،(٦ﻓﻠﻮ
ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﺬﻛﺮﻫﺎ ،ﻷﻥ ﺍﻟﻮﻗﺖ ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ.
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) (١ﺍﻷﻡ ،١٠٧ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦١ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٦ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٦٢ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٦
،١٤٠ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٣٤ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٤٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٣٥ :٩ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٥٧ :٦
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦١ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٤٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٣٥ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٧ :٦
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٤٤ :٧ﺣﺪﻳﺚ .٦
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٨٨ :٢٦ﻭﺍﻟﻠﺒﺎﺏ ،٦٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٢٩ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،١٤١ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٢ :٧ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،٢٦٠ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٨٨ :١٩
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٨ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٨ ،٢٦ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٤١ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٢٩ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٠ :٦
) (٦ﺍﻟﻜﺎﻓﻲ ٣٤٤ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﻔﻘﻴﻪ ١٠٩ :٤ﺣﺪﻳﺚ ،٣٦٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٦ :١٠ﺣﺪﻳﺚ ،١١٠٩
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٣٠٠ :٤ﺣﺪﻳﺚ .١١٢٦
)(٢٩٥
ﻣﺴﺄﻟﺔ :١٢٨ﺇﺫﺍ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ،ﻻ ﻳﺘﻌﻠﻖ ﺑﻘﺘﻠﻪ ﺩﻳﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﻻ
ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺃﻳﻀﺎ ﻋﻨﺪﻧﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ،ﺗﺨﺮﺝ ﻣﻦ ﺗﺮﻛﺘﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﻟﻮ ﻗﻠﻨﺎ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻜﺎﻥ ﻗﻮﻳﺎ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ
ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ " ) (٢ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :١٢٩ﺩﻳﺔ ﺟﻨﻴﻦ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﻭﺍﻟﻤﺠﻮﺳﻲ ﻋﺸﺮ ﺩﻳﺘﻪ ﺛﻤﺎﻧﻮﻥ
ﺩﺭﻫﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﺍﻟﻐﺮﺓ ،ﻗﻴﻤﺘﻬﺎ ﻋﺸﺮ ﺩﻳﺔ ﺃﻣﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﺇﻥ ﻛﺎﻧﺖ
ﻳﻬﻮﺩﻳﺔ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ ،ﻷﻥ ﺩﻳﺘﻬﺎ ﻋﻨﺪﻩ ﺃﻟﻔﺎﻥ ،ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻤﺠﻮﺳﻲ :ﻋﺸﺮ ﺩﻳﺔ ﺃﻣﻪ
ﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻷﻧﺎ ﻗﺪ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺃﻥ ﺩﻳﺔ ﺍﻟﻴﻬﻮﺩﻱ
ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ ﻣﺜﻞ ﺩﻳﺔ ﺍﻟﻤﺠﻮﺳﻲ ).(٥
ﻣﺴﺄﻟﺔ :١٣٠ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺠﻨﻴﻦ ﻣﺘﻮﻟﺪﺍ ﺑﻴﻦ ﻣﺠﻮﺳﻲ ﻭﻧﺼﺮﺍﻧﻴﺔ ،ﺃﻭ ﻧﺼﺮﺍﻧﻲ
ﻭﻣﺠﻮﺳﻴﺔ ،ﻓﺎﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻓﻴﻪ ﻣﺜﻞ ﺫﻟﻚ ﺳﻮﺍﺀ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻧﻘﺪﺭﻩ ﺑﺄﻋﻼﻫﻤﺎ ﺩﻳﺔ ،ﺇﻥ ﻛﺎﻧﺖ ﺃﻣﻪ ﻧﺼﺮﺍﻧﻴﺔ ﻓﻔﻴﻪ ﻋﺸﺮ
ﺩﻳﺘﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺠﻮﺳﻴﺔ ﻓﻨﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺃﺑﻴﻪ ﺍﻟﻨﺼﺮﺍﻧﻲ ،ﻷﻧﻪ ﻟﻮ ﺗﻮﻟﺪ ﺑﻴﻦ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٥ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٧ :١٠
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٠ :٦
) (٢ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٣ﺍﻷﻡ ،١١١ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٠ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥٣٧ :٩
) (٤ﺍﻟﻜﺎﻓﻲ ٣١٠ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٩٠ :١٠ﺣﺪﻳﺚ ٧٤٨ﻭ ٢٨٨ :١٠ﺣﺪﻳﺚ .١١٢٢
) (٥ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ٧٧ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ.
)(٢٩٦
ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮﺓ ﺍﻋﺘﺒﺮﻧﺎ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ ،ﻓﻜﺬﻟﻚ ﻫﺎﻫﻨﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٣١ﺇﺫﺍ ﺿﺮﺏ ﺑﻄﻦ ﺍﻣﺮﺃﺓ ،ﻓﺄﻟﻘﺖ ﺟﻨﻴﻨﺎ ﺣﺮﺍ ﻣﺴﻠﻤﺎ ،ﻭﺍﺳﺘﻬﻞ
-ﺃﻱ ﺻﺎﺡ ﻭﺻﺮﺥ -ﺛﻢ ﻣﺎﺕ ،ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﻬﻞ ﺑﻞ
ﻛﺎﻥ ﻓﻴﻪ ﺣﻴﺎﺓ ﻣﺜﻞ ﺃﻥ ﺗﻨﻔﺲ ﺃﻭ ﺷﺮﺏ ﺍﻟﻠﺒﻦ ،ﻓﺎﻟﺤﻜﻢ ﻓﻴﻪ ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﻬﻞ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ،ﻭﻣﺎﻟﻚ :ﻓﻴﻪ ﺍﻟﻐﺮﺓ ،ﻭﻻ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻭﻓﻲ ﺍﻟﻨﻔﺲ
ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ) ،(٥ﻭﻫﺬﻩ ﻧﻔﺲ.
ﻣﺴﺄﻟﺔ :١٣٢ﺇﺫﺍ ﺃﺧﺮﺝ ﺍﻟﺠﻨﻴﻦ ﺭﺃﺳﻪ ﺛﻢ ﻣﺎﺕ ،ﻛﺎﻥ ﺍﻟﺠﻨﻴﻦ ﻣﻀﻤﻮﻧﺎ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻏﻴﺮ ﻣﻀﻤﻮﻥ ،ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺜﺒﺖ ﻟﻪ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﺇﺫﺍ ﺍﻧﻔﺼﻞ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٨ﺍﻟﺘﻲ ﺭﻭﻳﻨﺎﻫﺎ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
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) (١ﺍﻷﻡ ،١١١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٠ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٧ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٦٠ :١٩
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٠ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٨ :١٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٠٨ :٢
) (٣ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٨ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٤٣ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٨ :١٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٥٦ :٦
) (٤ﺍﻟﻜﺎﻓﻲ ٣٤٦ - ٣٤٢ :٧ﺣﺪﻳﺚ ١ﻭ ٢ﻭ ٦ﻭ ٩ﻭ ١٠ﻭ .١١
) (٥ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٣ :٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٩ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٣ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢١٣ :٧
ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٥ :٣ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٦٩ :٤
) (٦ﺍﻷﻡ ،١١٠ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٥٧ :١٩ﻭ ،٥٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣١ :٧ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢٥٦ :٦
) (٧ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٥٨ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٣١ :٧
) (٨ﺍﻟﻜﺎﻓﻲ ،٣٤٢ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٥٤ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ .٢٨٥ :١٠
)(٢٩٧
ﻣﺴﺄﻟﺔ :١٣٣ﻓﻲ ﺟﻨﻴﻦ ﺍﻷﻣﺔ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ ،ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻓﻴﻪ ﻋﺸﺮ ﻗﻴﻤﺘﻪ ﺇﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ،ﻭﻧﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻪ ﺇﻥ
ﻛﺎﻥ ﺃﻧﺜﻰ ،ﻓﺎﻋﺘﺒﺮﻩ ﺑﻨﻔﺴﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٣٤ﻓﻲ ﺟﻨﻴﻦ ﺍﻟﺬﻣﻴﺔ ﻋﺸﺮ ﺩﻳﺘﻬﺎ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻪ ﺃﺭﺵ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺃﻣﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻣﺴﺄﻟﺔ :١٣٥ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻓﻲ ﺟﻨﻴﻦ ﺍﻷﻣﺔ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ ،ﻓﻤﺘﻰ ﻳﻌﺘﺒﺮ ﻗﻴﻤﺘﻬﺎ
ﻓﻌﻨﺪﻧﺎ ﺃﻧﻪ ﻳﻌﺘﺒﺮ ﺣﺎﻝ ﺍﻟﺠﻨﺎﻳﺔ ﺩﻭﻥ ﺣﺎﻝ ﺍﻹﺳﻘﺎﻁ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ).(٦
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻳﻌﺘﺒﺮ ﺣﺎﻝ ﺍﻹﺳﻘﺎﻁ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻤﺰﻧﻲ ،ﻭﺍﻻﺻﻄﺨﺮﻱ ).(٧
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) (١ﺍﻷﻡ ،١١١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٠ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٨ :٧ﻭﺍﻟﻤﺤﻠﻰ ،٣٤ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ٥٤٥ :٩ﻭ ،٥٤٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٣٨ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٧ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ :٣
،١٤٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٣٢ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٢ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ٨٨ :٢٦ﻭ ،٨٩ﻭﺍﻟﻤﺤﻠﻰ ،٣٥ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٩ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٦٢ :٦
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٤٤ :٧ﺣﺪﻳﺚ ،٥ﻭﺍﻟﻔﻘﻴﻪ ١١٠ :٤ﺣﺪﻳﺚ ،٣٧٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٨ :١٠ﺣﺪﻳﺚ
.١١١٦
) (٤ﺍﻧﻈﺮ ﺍﻷﻡ ،١١١ :٦ﻭﺍﻟﻤﺤﻠﻰ .٣٧ :١١
) (٥ﺍﻟﻜﺎﻓﻲ ٢١٠ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﺘﻬﺬﻳﺐ ،١٩٠ :١٠ﺣﺪﻳﺚ ٧٤٨ﻭ ٢٨٨ :١٠ﺣﺪﻳﺚ .١١٢٢
) (٦ﺍﻷﻡ ،١١١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٠ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤٩ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٤٥ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٣٩ :٩
) (٧ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٠ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٤٥ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٣٩ :٩
)(٢٩٨
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻟﺠﻨﺎﻳﺔ ﺳﺒﺐ ﺍﻹﺳﻘﺎﻁ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺤﺎﻝ
ﺣﺼﻮﻟﻬﺎ.
ﻣﺴﺄﻟﺔ :١٣٦ﺇﺫﺍ ﺩﺍﺱ ﺑﻄﻦ ﻏﻴﺮﻩ ﺣﺘﻰ ﺃﺣﺪﺙ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺍﺱ ﺑﻄﻨﻪ
ﺣﺘﻰ ﻳﺤﺪﺙ ،ﺃﻭ ﻳﻔﺘﺪﻳﻪ ﺑﺜﻠﺚ ﺍﻟﺪﻳﺔ .ﻭﺣﻜﻲ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻣﺜﻞ ﺫﻟﻚ ).(١
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻭﻟﻢ ﻳﻮﺟﺒﻮﺍ ﻓﻴﻪ ﺷﻴﺌﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٣٧ﺇﺫﺍ ﻗﻄﻊ ﺭﺃﺱ ﻣﻴﺖ ﺃﻭ ﺷﻴﺌﺎ ﻣﻦ ﺟﻮﺍﺭﺣﻪ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ
ﻛﺎﻣﻠﺔ ﻟﻮ ﻛﺎﻥ ﺣﻴﺎ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ،ﻭﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻤﺎ
ﻳﺠﺐ ﻓﻴﻪ ﻣﻘﺪﺭ ،ﻭﺃﺭﺵ ﻓﻲ ﺍﻟﺤﻲ ﻣﻦ ﺣﺴﺎﺏ ﺍﻟﻤﺎﺋﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﺎ ﻳﺤﻖ ﻟﻠﺤﻲ ﻣﻦ
ﺍﻷﻟﻒ.
ﻭﻟﻢ ﻳﻮﺍﻓﻘﻨﺎ ﻓﻲ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻟﻢ ﻳﻮﺟﺒﻮﺍ ﻓﻴﻪ ﺷﻴﺌﺎ ) ،(٤ﻭﻋﻨﺪﻧﺎ ﺃﻧﻪ
ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻠﻤﻴﺖ ،ﻳﺘﺼﺪﻕ ﺑﻪ ﻋﻨﻪ ،ﻭﻻ ﻳﻮﺭﺙ ﻭﻻ ﻳﻨﻘﻞ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ،ﻭﻗﺪ ﺃﻭﺭﺩﻧﺎﻫﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﻴﺮ ).(٥
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) (١ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺤﻜﺎﻳﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٢ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﻣﻈﺎﻧﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٣ﺍﻟﻜﺎﻓﻲ ٣٧٧ :٧ﺣﺪﻳﺚ ،٢١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٥١ :١٠ﺣﺪﻳﺚ ٩٩٣ﻭ ٢٧٩ :١٠ﺣﺪﻳﺚ .١٠٨٩
) (٤ﺍﻟﻤﺤﻠﻰ .٤٠ :١١
) (٥ﺍﻟﻜﺎﻓﻲ ٣٤٧ :٧ﺣﺪﻳﺚ ١ﻭ ٣٤٩ :٧ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧٠ :١٠ﺣﺪﻳﺚ ١٠٦٥ﻭ ٢٧٣ :١٠
ﺣﺪﻳﺚ ١٠٧٠ﻭ ،١٠٧١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٩٧ :٤ﺣﺪﻳﺚ ١١١٩ﻭ .١١٢٠
)(٢٩٩
ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ
)(٣٠١
ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ
ﻣﺴﺄﻟﺔ :١ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﻤﺪﻋﻲ ﻟﻠﺪﻡ ﻟﻮﺙ -ﻭﻫﻮ ﺗﻬﻤﺔ ﻟﻠﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺑﺄﻣﺎﺭﺍﺕ
ﻇﺎﻫﺮﺓ -ﺑﺪﺉ ﺑﻪ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﻳﺤﻠﻒ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ،ﻭﻳﺴﺘﺤﻖ ﻣﺎ ﺳﻨﺬﻛﺮﻩ .ﻭﺑﻪ ﻗﺎﻝ
ﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺃﻋﺘﺒﺮ ﺍﻟﻠﻮﺙ ،ﻭﻻ ﺃﺭﺍﻋﻴﻪ ،ﻭﻻ ﺃﺟﻌﻞ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﺟﻨﺒﺔ
ﺍﻟﻤﺪﻋﻲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﻭﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ ) (٤ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﺒﻲ
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) (١ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٤٢٤ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٢ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٤٥ :٣ﻭ ،١٤٨ﻭﻣﺴﻨﺪ
ﺍﻟﺸﺎﻓﻌﻲ ١١٢ :٢ﺣﺪﻳﺚ ،٣٧٩ﻭﺍﻟﻮﺟﻴﺰ ١٥٩ :٢ﻭ ،١٦١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٥١٢ :ﻭ ،٥١٣
ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١١ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢٠ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٠٨ :٢٦
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٨٦ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٤ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٩ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٦
،٦٢٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٩٥ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٨٨ :٧
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٨٦ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٣ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٩ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٩٨ :٦
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢١ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٨٨ :٧
) (٣ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ،٤٢٨ :٢ﻭﺍﻟﻜﺎﻓﻲ ٣٦٠ :٧ﺣﺪﻳﺚ ١ﻭ ٤ﻭ ،٦ﻭﺍﻟﻔﻘﻴﻪ ٧٤ :٤ﺣﺪﻳﺚ ،٢٢٥
ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٦ :١٠ﺣﺪﻳﺚ .٦٦١
) (٤ﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻓﺮﻭﺓ ﺍﻟﻤﺨﺰﻭﻣﻲ ،ﻣﻮﻻﻫﻢ ،ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺰﻧﺠﻲ ﺍﻟﻤﻜﻲ ﺍﻟﻔﻘﻴﻪ .ﺭﻭﻯ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ
ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﺑﻦ ﺟﺮﻳﺞ ﻭﻏﻴﺮﻫﻢ .ﻭﻋﻨﻪ ﺍﺑﻦ ﻭﻫﺐ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻭﻏﻴﺮﻫﻢ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ
.١٢٨ :١٠
)(٣٠٣
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺇﻻ ﻓﻲ
ﺍﻟﻘﺴﺎﻣﺔ ).(١
ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻫﻮ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ،ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﻘﺴﺎﻣﺔ ،ﺛﺒﺖ ﺃﻧﻬﺎ
ﻻ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ .ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻢ ﺃﻧﻬﺎ ﻋﻠﻰ
ﻣﻦ ﺃﺛﺒﺖ.
ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ،ﻋﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺳﻬﻞ ،ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺣﺜﻤﺔ ) :(٢ﺃﻧﻪ ﺃﺧﺒﺮﻩ ﺭﺟﺎﻝ ﻣﻦ ﻛﺒﺮﺍﺀ ﻗﻮﻣﻪ ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺑﻦ ﺳﻬﻞ ) (٣ﻭﻣﺤﻴﺼﺔ ) (٤ﺧﺮﺟﺎ ﺇﻟﻰ ﺧﻴﺒﺮ ) (٥ﻣﻦ ﺟﻬﺪ ﺃﺻﺎﺑﻬﻤﺎ ،ﻓﺘﻔﺮﻗﺎ ﻓﻲ
ﺣﻮﺍﺋﺠﻬﻤﺎ ،ﻓﺄﺗﻰ ﻣﺤﻴﺼﺔ ،ﻓﺄﺧﺒﺮ ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻬﻞ ﻗﺪ ﻗﺘﻞ ﻭﻃﺮﺡ ﻓﻲ ﺑﺌﺮ ﺃﻭ ﻋﻴﻦ،
ﻓﺄﺗﻰ ﻳﻬﻮﺩ ﻓﻘﺎﻝ :ﺃﻧﺘﻢ ﻭﺍﻟﻠﻪ ﻗﺘﻠﺘﻤﻮﻩ ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻠﻪ ﻣﺎ ﻗﺘﻠﻨﺎﻩ ،ﻓﺄﻗﺒﻞ ﺣﺘﻰ ﻗﺪﻡ ﻋﻠﻰ
ﻗﻮﻣﻪ ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻬﻢ ﻓﺄﻗﺒﻞ ﻫﻮ ﻭﺃﺧﻮﻩ ﺣﻮﻳﺼﺔ -ﻭﻫﻮ ﺃﻛﺒﺮ ﻣﻨﻪ -ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺳﻬﻞ ﺃﺧﻮ ﺍﻟﻤﻘﺘﻮﻝ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﺄﻗﺒﻞ ﻣﺤﻴﺼﺔ ﻳﺘﻜﻠﻢ ﻭﻫﻮ
ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﺑﺨﻴﺒﺮ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻟﻤﺤﻴﺼﺔ ﻛﺒﺮ ﻛﺒﺮ
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) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢١٧ :٤ﺣﺪﻳﺚ ٥١ﻭ ،٥٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٣ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٩٠ :٧
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٩ :٤ﺣﺪﻳﺚ ١٧٢١ﻣﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
) (٢ﺃﺑﻮ ﻟﻴﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻬﻞ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺤﺎﺭﺛﻲ ﺍﻟﻤﺪﻧﻲ ،ﺭﻭﻯ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺣﺜﻤﺔ ،ﻭﻋﻨﻪ ﻣﺎﻟﻚ
ﺑﻦ ﺃﻧﺲ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﺃﺑﻮ ﻟﻴﻠﻰ ﻭﺍﺳﻤﻪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻛﻌﺐ ﻣﻦ
ﺑﻨﻲ ﻋﺎﻣﺮ ﺑﻦ ﻋﺪﻱ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﻣﻠﻚ ﺣﺪﻳﺚ ﺍﻟﻘﺴﺎﻣﺔ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٢١٥ :١٢
) (٣ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺤﺎﺭﺛﻲ ،ﻭﻫﻮ ﺃﺧﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻭﺍﺑﻦ ﺃﺧﻲ ﺣﻮﻳﺼﺔ ﻭﻣﺤﻴﺼﺔ
ﻭﺑﺴﺒﺒﻪ ﻛﺎﻧﺖ ﺍﻟﻘﺴﺎﻣﺔ .ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻷﺛﻴﺮ ﻓﻲ ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ .١٧٩ :٣
) (٤ﻣﺤﻴﺼﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺤﺎﺭﺛﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻤﺪﻧﻲ ،ﻟﻪ ﺻﺤﺒﺔ .ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ .٢٤٥
) (٥ﺧﻴﺒﺮ :ﻧﺎﺣﻴﺔ ﻋﻠﻰ ﺛﻤﺎﻧﻴﺔ ﺑﺮﺩ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﻟﻤﻦ ﻳﺮﻳﺪ ﺍﻟﺸﺎﻡ ،ﻓﺘﺤﻬﺎ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻨﺔ ٧ﺃﻭ ٨
ﻟﻠﻬﺠﺮﺓ .ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ .٤٠٩ :٢
)(٣٠٤
-ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺍﻟﺴﻦ -ﻓﺘﻜﻠﻢ ﺣﻮﻳﺼﺔ ﺛﻢ ﺗﻜﻠﻢ ﻣﺤﻴﺼﺔ ﺑﻌﺪﻩ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﺇﻣﺎ ﺃﻥ ﻳﺪﻭﺍ ﺻﺎﺣﺒﻜﻢ ﻭﺇﻣﺎ ﺃﻥ ﻳﺆﺫﻧﻮﺍ ﺑﺤﺮﺏ ﻣﻦ ﺍﻟﻠﻪ؟ ﻓﻜﺘﺐ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺇﻟﻴﻬﻢ ﻓﻲ ﺫﻟﻚ ،ﻓﻜﺘﺒﻮﺍ ﺇﻟﻴﻪ :ﺇﻧﺎ ﻭﺍﻟﻠﻪ ﻣﺎ ﻗﺘﻠﻨﺎﻩ.
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻟﺤﻮﻳﺼﺔ ) (١ﻭﻣﺤﻴﺼﺔ ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺳﻬﻞ :ﺃﺗﺤﻠﻔﻮﻥ ﻭﺗﺴﺘﺤﻘﻮﻥ ﺩﻡ ﺻﺎﺣﺒﻜﻢ؟ ﻗﺎﻟﻮﺍ :ﻻ .ﻗﺎﻝ ﻓﺘﺤﻠﻒ ﻳﻬﻮﺩ؟
ﻓﻘﺎﻟﻮﺍ :ﻟﻴﺴﻮﺍ ﺑﻤﺴﻠﻤﻴﻦ .ﻓﻮﺩﺍﻩ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻋﻨﺪﻩ ،ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﺑﻤﺎﺋﺔ ﻧﺎﻗﺔ
ﺣﻤﺮﺍﺀ ﺣﺘﻰ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺍﺭ ،ﻗﺎﻝ ﺳﻬﻞ :ﻟﻘﺪ ﺭﻛﻀﺘﻨﻲ ﻣﻨﻬﺎ ﻧﺎﻗﺔ
ﺣﻤﺮﺍﺀ ).(٢
ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ،
ﻋﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺣﺜﻤﺔ ﻓﺬﻛﺮ ﻧﺤﻮ ﺣﺪﻳﺚ ﺃﺑﻲ ﻟﻴﻠﻰ ﺑﻦ ﻋﺒﺪ
ﺍﻟﺮﺣﻤﻦ ﻭﻓﻴﻪ :ﺗﺤﻠﻔﻮﻥ ﻭﺗﺴﺘﺤﻘﻮﻥ ﺩﻡ ﺻﺎﺣﺒﻜﻢ ﺃﻭ ﻗﺎﺗﻠﻜﻢ ،ﻗﺎﻟﻮﺍ :ﺃﻣﺮ ﻟﻢ
ﻧﺸﺎﻫﺪﻩ ،ﻓﻜﻴﻒ ﻧﺤﻠﻒ ،ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻓﺘﺒﺮﺋﻜﻢ ﻳﻬﻮﺩ ﺑﺨﻤﺴﻴﻦ
ﻳﻤﻴﻨﺎ؟ ﻗﺎﻟﻮﺍ :ﻛﻴﻒ ﻧﺮﺿﻰ ﺃﻳﻤﺎﻥ ﻗﻮﻡ ﻛﻔﺎﺭ؟ ﻓﻮﺩﺍﻩ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ
ﻋﻨﺪﻩ ).(٣
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) (١ﺣﻮﻳﺼﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻣﺠﺪﻋﺔ ،ﺃﺧﻮ ﻣﺤﻴﺼﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻟﻬﻤﺎ ﺻﺤﺒﺔ .ﻗﺎﻟﻪ
ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ.٧٨ :
) (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٢٩٤ :٣ﺣﺪﻳﺚ ،٦ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٦ :٨ﻭ ،٧ﻭﺍﻟﻤﻮﻃﺄ ٨٧٧ :٢ﺣﺪﻳﺚ ،١ﻭﺳﻨﻦ
ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٧ :٤ﺣﺪﻳﺚ ،٤٥٢١ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٩٢ :٢ﺣﺪﻳﺚ ،٢٦٧٧ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ
،١٩٨ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١١٧ :٨ﻭﺍﻷﻡ ،٩٠ :٦ﻭﺍﻟﻤﺤﻠﻰ ٧٥ :١١ﻭ ،٧٦ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٤
،٣٨٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٢١ :٣
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٤١ :٨ﻭﺍﻟﻤﻮﻃﺄ ٨٧٨ :٢ﺣﺪﻳﺚ ،٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٣٠ :٤ﺣﺪﻳﺚ ،١٤٢٢
ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٧ :٤ﺣﺪﻳﺚ ،٤٥٢٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٨ - ٧ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٩٧ :٣
ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٠ :١٠ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١١٣ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١١٨ :٨ﻭﺍﻟﻤﺤﻠﻰ
٧٤ :١١ﻭ .٧٥
)(٣٠٥
ﻭﻟﻨﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺸﺎﻓﻌﻲ ﺛﻼﺛﺔ ﺃﺩﻟﺔ ،ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﺘﺪﺃ
ﻓﺨﺎﻃﺐ ﺍﻟﻤﺪﻋﻲ ﺑﺎﻟﻴﻤﻴﻦ ،ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻴﻬﻢ ﺍﺑﺘﺪﺍﺀ.
ﻭﺍﻟﺜﺎﻧﻲ ﻗﺎﻝ :ﺗﺤﻠﻔﻮﻥ ﻭﺗﺴﺘﺤﻘﻮﻥ ﻓﺄﺛﺒﺖ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻟﻬﻢ ﺑﺎﻹﻳﻤﺎﻥ ﻣﻨﻬﻢ،
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻻ ﻳﺤﻠﻔﻮﻥ ﻭﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺑﺄﻳﻤﺎﻧﻬﻢ ﺷﻴﺌﺎ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻧﻘﻠﻬﺎ ﺇﻟﻰ ﻳﻬﻮﺩ ﻟﻤﺎ ﻟﻢ ﻳﺤﻠﻒ ﺍﻟﻤﺪﻋﻮﻥ ،ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻟﻴﺲ ﻓﻲ
ﺍﻹﻳﻤﺎﻥ ﻧﻘﻞ ﺑﺤﺎﻝ ،ﻭﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ.
ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﺭﺍﺑﻌﺔ :ﻭﻫﻮ ﻗﻮﻟﻪ ﺃﻓﺘﺒﺮﺋﻜﻢ ﻳﻬﻮﺩ ﺑﺨﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ،ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﺇﺫﺍ ﺣﻠﻔﺖ ﻳﻬﻮﺩ ﻟﺰﻣﻬﺎ ﺍﻟﻀﻤﺎﻥ ،ﻭﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﺮﺃﻫﻢ ﺑﺎﻟﻴﻤﻴﻦ.
ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺴﺎﻣﺔ ﺷﻴﺌﺎﻥ :ﺍﻟﻴﻤﻴﻦ ،ﻭﺍﻟﺪﻳﺔ
ﺟﻤﻴﻌﺎ ).(١
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﺣﻠﻒ ﺍﻟﻤﺪﻋﻮﻥ ﻋﻠﻰ ﻗﺘﻞ ﻋﻤﺪ ،ﻭﺟﺐ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻪ
ﺍﻟﻘﺪﻳﻢ ).(٢
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻻ ﻳﺸﺎﻁ ) (٣ﺑﻪ ﺍﻟﺪﻡ ،ﻭﺇﻧﻤﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺪﻳﺔ ﻣﻐﻠﻈﺔ ﺣﺎﻟﺔ ﻓﻲ
ﻣﺎﻟﻪ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺇﻥ ﺧﺎﻟﻒ ﻓﻲ ﻫﺬﺍ ﺍﻷﺻﻞ ).(٤
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) (١ﺍﻧﻈﺮ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ .٢٠١ :٣
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٧٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٠ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٠٨ :٢٦ﻭﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٤ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٩ :٦ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٢٧ :٦
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٨٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٧ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
،٢٠٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٣ :ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٩٦ :٦ﻭ ،٢٩٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١٧ :٤ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٢٢٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٣٩ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٨٧ :٧
) (٣ﻻ ﻳﺸﺎﻁ ﺍﻟﺪﻡ :ﻳﻌﻨﻲ ﻻ ﻳﻬﺪﺭ ﺍﻟﺪﻡ .ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ ٥١٩ :٢ﻣﺎﺩﺓ )ﺷﻴﻂ(.
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٠٨ :٢٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٨٦ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٦٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٦ :٨ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٦٩ :٦ﻭﺍﻷﻡ ٩٦ :٦ﻭ ،٩٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٣ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦١ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
،١٠٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٨ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١٧ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٢٢٢ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٠ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٩٦ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ٣٧ :١٠ﻭ ،٣٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٨٧ :٧
)(٣٠٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺃﻳﻀﺎ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻳﺪﻝ ﻋﻠﻰ
ﺫﻟﻚ ،ﻷﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻟﻸﻧﺼﺎﺭ :ﺗﺤﻠﻔﻮﻥ ﻭﺗﺴﺘﺤﻘﻮﻥ ﺩﻡ ﺻﺎﺣﺒﻜﻢ )(٢
ﻓﺄﺛﺒﺖ ﻟﻬﻢ ﺩﻡ ﺻﺎﺣﺒﻬﻢ .ﻭﻓﻲ ﺍﻟﺨﺒﺮ ﺍﻵﺧﺮ :ﺗﺴﺘﺤﻘﻮﻥ ﺻﺎﺣﺒﻜﻢ ،ﺃﻭ ﻗﺎﺗﻞ
ﺻﺎﺣﺒﻜﻢ ).(٣
ﻭﺣﺪﻳﺚ ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ) ،(٤ﻋﻦ ﺑﺸﻴﺮ ﺑﻦ ﻳﺴﺎﺭ ) ،(٥ﻋﻦ
ﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺣﺜﻤﺔ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻟﻸﻧﺼﺎﺭ :ﻳﺤﻠﻒ ﺧﻤﺴﻮﻥ ﻣﻨﻜﻢ
ﻋﻠﻰ ﺭﺟﻞ ﻣﻨﻬﻢ ﻓﻴﺪﻓﻊ ﺑﺮﻣﺘﻪ ) .(٦ﻭﻣﻌﻨﺎﻩ ﺍﻟﻘﺘﻞ.
ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺭﺟﻞ ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼ ،ﻓﻘﺘﻠﻪ ،ﻓﻘﺎﻝ
ﺇﻥ ﺃﺗﻰ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻭﺇﻻ ﻓﻠﻴﻌﻂ ﺑﺮﻣﺘﻪ ﻳﻌﻨﻲ ﺍﻟﻘﻮﺩ ).(٧
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺘﻞ ﺑﺎﻟﻘﺴﺎﻣﺔ ﺭﺟﻼ ﻣﻦ ﺑﻨﻲ ﻧﻀﺮ ﺑﻦ
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) (١ﺍﻟﻜﺎﻓﻲ ٣٦١ :٧ﺣﺪﻳﺚ ،٤ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٢٨ :٢ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ،١٤٨٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ
ﺍﻟﻔﻘﻴﻪ ٧٣ :٤ﺣﺪﻳﺚ ،٢٢٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٦ :١٠ﺣﺪﻳﺚ .٦٦١
) (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٢٩٥ :٣ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٢٦ :٨
) (٣ﺍﻟﻤﻮﻃﺄ ٨٧٨ :٢ﺣﺪﻳﺚ ،٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٢٩١ :٣ﻭ ،١٢٩٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٨ :٨ﻭ ،٩ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ .١١٨ :٨
) (٤ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻏﻨﻢ ﺑﻦ ﻣﺎﻟﻚ
ﺑﻦ ﺍﻟﻨﺠﺎﺭ ،ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻤﺪﻧﻲ ،ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﻭﺑﺸﺮ ﺑﻦ ﻳﺴﺎﺭ
ﻭﺁﺧﺮﻳﻦ .ﻣﺎﺕ ﺳﻨﺔ ١٤٣ﻭﻗﻴﻞ ١٤٤ :ﻭﻗﻴﻞ ١٤٦ :ﻫﺠﺮﻳﺔ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٢٢١ :١١
) (٥ﺑﺸﻴﺮ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺤﺎﺭﺛﻲ ﺍﻷﻧﺼﺎﺭﻱ ،ﻣﻮﻻﻫﻢ ﺍﻟﻤﺪﻧﻲ ،ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻭﺟﺎﺑﺮ ﻭﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺣﺜﻤﺔ ﻭﻋﻨﻪ
ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﻭﺭﺑﻴﻌﺔ ﺍﻟﺮﺃﻱ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻏﻴﺮﻫﻢ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٤٧٢ :١
) (٦ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٧ :٤ﺣﺪﻳﺚ ،٤٥٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١١٩ :٨ﻭﺍﻟﻤﺤﻠﻰ .٧٥ :١١
) (٧ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٤٣٣ :٩ﺣﺪﻳﺚ ،١٧٩١٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٤٧ :١٠
)(٣٠٧
ﻣﺎﻟﻚ ﺑﺮﺟﻞ ﻣﻨﻬﻢ ) (١ﻭﻫﺬﺍ ﻧﺺ.
ﻣﺴﺄﻟﺔ :٣ﺍﻟﻘﺴﺎﻣﺔ ﻳﺮﺍﻋﻰ ﻓﻴﻬﺎ ﺧﻤﺴﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺪﻋﻲ ﻳﺤﻠﻔﻮﻥ ،ﻓﺈﻥ ﻟﻢ
ﻳﻜﻮﻧﻮﺍ ﺣﻠﻒ ﺍﻟﻮﻟﻲ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ .ﻭﻗﺎﻝ ﻣﻦ ﻭﺍﻓﻘﻨﺎ ﻓﻲ ﺍﻟﻘﺴﺎﻣﺔ :ﺃﻧﻪ ﻻ ﻳﺤﻠﻒ ﺇﻻ
ﻭﻟﻲ ﺍﻟﺪﻡ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺭﻭﺍﻳﺔ
ﺣﻤﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻣﻦ ﻗﻮﻟﻪ ﻟﻸﻧﺼﺎﺭ :ﻳﺤﻠﻒ ﺧﻤﺴﻮﻥ ﻣﻨﻜﻢ ﻋﻠﻰ ﺭﺟﻞ ﻣﻨﻬﻢ ﻓﻴﺪﻓﻊ
ﺑﺮﻣﺘﻪ ) .(٤ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﻣﻨﺴﻮﺥ.
ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﻢ ﻣﺎ ﺗﺪﻋﻮﻧﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺍﻟﻨﺴﺦ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٤ﺍﻟﻘﺴﺎﻣﺔ ﻓﻲ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺘﻞ ،ﻓﻔﻲ ﺟﻤﻴﻌﻬﺎ ﺍﻟﻘﺴﺎﻣﺔ ﺧﻤﺴﻮﻥ
ﺭﺟﻼ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﺣﻠﻒ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ﻋﻠﻰ ﻗﺘﻞ ﺍﻟﻌﻤﺪ ،ﻭﻛﺎﻥ
ﺍﻟﻘﺎﺗﻞ ﻭﺍﺣﺪﺍ ،ﻗﺘﻞ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻘﻮﺩ .ﻭﺇﻥ ﺣﻠﻒ ﻋﻠﻰ ﺟﻤﺎﻋﺔ
ﻓﻤﺜﻞ ﺫﻟﻚ ،ﻋﻠﻰ ﻣﺎ ﺷﺮﻃﻨﺎﻩ ﻓﻲ ﻗﺘﻞ ﺍﻟﺠﻤﺎﻋﺔ ﺑﻮﺍﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ،
--------------------
) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٢٧ :٨
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٨١ :٢ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥١ :ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٣ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٥ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٣٦٢ - ٣٦١ :٧ﺣﺪﻳﺚ ٥ﻭ ،٨ﻭﺍﻟﻔﻘﻴﻪ ٧٣ :٤ﺣﺪﻳﺚ ،٢٢٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٨ - ١٦٧ :١٠
ﺣﺪﻳﺚ .٦٦٦ - ٦٦٣
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٧ :٤ﺣﺪﻳﺚ ،٤٥٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١١٩ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٧ :٦
) (٥ﺍﻧﻈﺮ ﺍﻷﻡ ٩٢ :٦ﻭ .٩٦
) (٦ﺍﻟﻜﺎﻓﻲ ٣٦٢ :٧ﺣﺪﻳﺚ ٩ﻭ ،١٠ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٢٩ :٢ﺣﺪﻳﺚ ،١٤٨٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٨ :١٠
ﺣﺪﻳﺚ .٦٦٧
)(٣٠٨
ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻓﻲ ﻗﺘﻞ ﺍﻟﺠﻤﺎﻋﺔ ﺑﻮﺍﺣﺪ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺇﺫﺍ ﺣﻠﻒ ﻋﻠﻰ ﺟﻤﺎﻋﺔ ﻟﻢ ﻳﻘﺘﻠﻮﺍ ﺑﻪ ،ﻭﻟﻜﻦ ﻳﺨﺘﺎﺭ ﻭﺍﺣﺪﺍ
ﻣﻨﻬﻢ ﻓﻴﻘﺘﻠﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﻗﺘﻞ
ﺍﻟﺠﻤﺎﻋﺔ ﺑﻮﺍﺣﺪ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﺑﻴﻦ ﺍﻟﺼﻔﻴﻦ ﻓﻲ ﻓﺘﻨﺔ ،ﺃﻭ ﻓﻲ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ
ﻭﺍﻟﻌﺪﻝ ﻗﺒﻞ ﺃﻥ ﻳﻨﺸﺐ ﺍﻟﺤﺮﺏ ﺑﻴﻨﻬﻢ ،ﻛﺎﻥ ﺩﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﻟﺘﺤﻢ ﺍﻟﻘﺘﺎﻝ ،ﻓﺎﻟﻠﻮﺙ ﻋﻠﻰ ﻏﻴﺮ ﻃﺎﺋﻔﺘﻪ ﺍﻟﺘﻲ ﻫﻮ
ﻣﻨﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﻠﺘﺤﻢ ﻓﺎﻟﻠﻮﺙ ﻋﻠﻰ ﻃﺎﺋﻔﺘﻪ ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﻣﺘﻘﺎﺭﺑﻴﻦ ﺃﻭ
ﻣﺘﺒﺎﻋﺪﻳﻦ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﺈﻳﺠﺎﺏ ﺍﻟﻠﻮﺙ ﻋﻠﻴﻬﻢ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
--------------------
) (١ﺍﻷﻡ ،٢٣ - ٢٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٣٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦٩ :١٨ﻭﺍﻟﻮﺟﻴﺰ ،١٢٧ :٢ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ
،٩٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،٩٨ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٤١ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :٢٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٣٨ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٨ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ
،٢٧٨ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١١٤ :٦ﻭﺍﻟﻠﺒﺎﺏ ،٤٢ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٤٦ :١
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٥ :٢٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٦ :٧ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٧ :ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥ :٦
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦٧ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٣٥ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩٨ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٢٥١ :٢ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٣ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٢ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١١٩ :٣
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٠٩ :٢٠ﻭﻧﺴﺐ ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺃﻳﻀﺎ.
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٢٨٣ :٧ﻭﺍﻟﻔﻘﻴﻪ ٨٥ :٤ﺣﺪﻳﺚ ٢٧٤ﻭ ،٢٧٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٧ :١٠ﺣﺪﻳﺚ ٨٥٤ﻭ
،٨٥٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٨١ :٤
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٢١٢ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١١ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٢٣١ :٨ﻭ ،٢٣٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٥ :١٠
)(٣٠٩
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﻣﻦ ﺍﺯﺩﺣﺎﻡ ﺍﻟﻨﺎﺱ ﺇﻣﺎ ﻓﻲ ﺍﻟﻄﻮﺍﻑ ،ﺃﻭ ﺍﻟﺼﻼﺓ ،ﺃﻭ
ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ ،ﺃﻭ ﺍﻟﻤﺴﺠﺪ ،ﺃﻭ ﺑﺌﺮ ،ﺃﻭ ﻣﺼﻨﻊ ﻷﺧﺬ ﺍﻟﻤﺎﺀ ،ﺃﻭ ﻗﻨﻄﺮﺓ ﻛﺎﻧﺖ ﺩﻳﺘﻪ
ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺫﻟﻚ ﻟﻮﺙ ﺑﻴﻨﻬﻢ ،ﻷﻧﻪ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺃﻧﻬﻢ ﻗﺘﻠﻮﻩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٨ﻛﻞ ﻣﻮﺿﻊ ﻗﻠﻨﺎ ﻗﺪ ﺣﺼﻞ ﺍﻟﻠﻮﺙ ﻋﻠﻰ ﻣﺎ ﻓﺴﺮﻧﺎﻩ ،ﻓﻠﻠﻮﻟﻲ ﺃﻥ ﻳﻘﺴﻢ
ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﻘﺘﻴﻞ ﺃﺛﺮ ﺍﻟﻘﺘﻞ ،ﺃﻭ ﻟﻢ ﻳﻜﻦ ﺃﺛﺮ ﺍﻟﻘﺘﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺑﻪ ﺃﺛﺮ ﺍﻟﻘﺘﻞ ﻛﻘﻮﻟﻨﺎ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺃﺛﺮ ﺍﻟﻘﺘﻞ
ﻓﻼ ﻗﺴﺎﻣﺔ .ﺑﻠﻰ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺧﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﻏﻴﺮ ﺃﻧﻔﻪ ﻓﻼ ﻗﺴﺎﻣﺔ ،ﻷﻧﻪ ﻳﺨﺮﺝ ﻣﻦ
ﻗﺒﻞ ﺧﻨﻖ ،ﻭﻳﻈﻬﺮ ﻣﻦ ﻏﻴﺮ ﻗﺘﻞ .ﻭﺇﻥ ﺧﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﺃﺫﻧﻪ ﻓﻬﺬﺍ ﻣﻘﺘﻮﻝ ،ﻷﻧﻪ ﻻ
ﻳﺨﺮﺝ ﺇﻻ ﺑﺨﻨﻖ ﺷﺪﻳﺪ ،ﻭﺗﻌﺐ ﻋﻈﻴﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻤﻌﺘﺎﺩ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻷﻣﺮﺍﺽ ،ﻭﻣﻮﺕ ﺍﻟﻔﺠﺄﺓ ﻧﺎﺩﺭ ،ﻓﺎﻟﻈﺎﻫﺮ
ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ﻣﻘﺘﻮﻝ ،ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺑﻪ ﺃﺛﺮ ﺍﻟﻘﺘﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﺡ ﻧﻔﺴﻪ ،ﻭﻻ
ﻳﺘﺮﻙ ﻟﺬﻟﻚ ﺍﻟﻘﺴﺎﻣﺔ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺩﺭ ﺇﻻ ﺑﺪﻟﻴﻞ ،ﻭﻗﺪ ﻳﻘﺘﻞ
ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺑﺄﺧﺬ ﻧﻔﺴﻪ ،ﺃﻭ ﻋﺼﺮ ﺧﺼﻴﺘﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﺛﺮ.
ﻣﺴﺄﻟﺔ :٩ﻳﺜﺒﺖ ﺍﻟﻤﻮﺕ ﺑﺄﺷﻴﺎﺀ :ﺑﺎﻟﺸﺎﻫﺪ ﺍﻟﻮﺍﺣﺪ ،ﻭﺑﻮﺟﻮﺩ ﺍﻟﻘﺘﻴﻞ ﻓﻲ ﺩﺍﺭ
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) (١ﺍﻷﻡ ،٩٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥١ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٨ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٦٠ - ١٥٩ :٢ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١١ :٢٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٥٠ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢١٨ :١٢
) (٢ﺍﻷﻡ ،٩٨ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٣ :٨ﻭﺍﻟﻮﺟﻴﺰ ١٦٠ :٢ﻭ ،١٦١ﻭﺍﻟﻤﺤﻠﻰ ،٧٤ :١١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
،٤٢٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٩ :٦
) (٣ﺍﻟﻠﺒﺎﺏ ،٦٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٤ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٩٠ :٨
ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٦٢٨ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧١ :٦ﻭﺍﻟﻤﺤﻠﻰ ،٧٣ :١١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٢ :٢
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٣ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
،١٩٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٩٩ :٦
)(٣١٠
ﻗﻮﻡ ،ﻭﻓﻲ ﻗﺮﻳﺘﻬﻢ ﺍﻟﺘﻲ ﻻ ﻳﺪﺧﻠﻬﺎ ﻏﻴﺮﻫﻢ ﻭﻻ ﻳﺨﺘﻠﻂ ﺑﻪ ﺳﻮﺍﻫﻢ ،ﻭﻛﺬﻟﻚ ﻣﺤﻠﺘﻬﻢ
ﻭﻏﻴﺮ ﺫﻟﻚ ،ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻠﻮﺙ ﺑﻘﻮﻝ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻨﺪ ﻣﻮﺗﻪ :ﺩﻣﻲ ﻋﻨﺪ ﻓﻼﻥ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺜﺒﺖ ﺍﻟﻠﻮﺙ ﺇﻻ ﺑﺄﻣﺮﻳﻦ ﺷﺎﻫﺪ ﻋﺎﺩﻝ ﻣﻊ ﺍﻟﻤﺪﻋﻲ ،ﻭﻗﻮﻟﻪ
ﻋﻨﺪ ﻣﻮﺗﻪ :ﺩﻣﻲ ﻋﻨﺪ ﻓﻼﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻘﺴﺎﻣﺔ ﻗﺼﺔ ﺍﻷﻧﺼﺎﺭ ،ﻭﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺷﺎﻫﺪ ،ﻭﻻ
ﻗﻮﻝ ﻣﻦ ﺍﻟﻤﻘﺘﻮﻝ ،ﻓﺄﻭﺟﺐ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﺴﺎﻣﺔ ،ﻓﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺑﻄﻼﻥ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻔﺼﻠﻴﻦ ،ﻓﺄﻣﺎ ﻗﻮﻟﻪ ﻗﻮﻝ ﺍﻟﻤﻘﺘﻮﻝ ﻓﻼ ﻳﺼﺢ ﺍﻋﺘﺒﺎﺭﻩ،
ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ) .(٣ﻭﻫﺬﺍ ﻣﺪﻉ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻛﺎﻥ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ ﻣﺸﺮﻛﺎ ،ﻭﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻣﺴﻠﻤﺎ ،ﻟﻢ ﻳﺜﺒﺖ
ﺍﻟﻘﺴﺎﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻧﻪ ﻳﺜﺒﺖ ﺍﻟﻘﺴﺎﻣﺔ ،ﻓﺈﺫﺍ ﺣﻠﻔﻮﺍ ﺛﺒﺖ ﺍﻟﻘﺘﻞ ﻋﻠﻰ
ﺍﻟﻤﺴﻠﻢ ).(٥
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) (١ﺍﻷﻡ ،٩٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٢ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٢٣٤ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١٢ :٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٣٦ :١٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٢٢ :٢ﻭ ،٤٢٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٢ :١٠
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٤١٣ :٦ﻭ ،٤١٤ﻭﺍﻟﻤﻮﻃﺄ ،٨٧٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٢ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٨٥ :٣
ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٤٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٧٣ :١١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٣٦ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٢٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٤ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،١٨٨ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٢٩٦
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٨٧ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٧ :٤ﺣﺪﻳﺚ ٨ﻭ ٢١٨ :٤ﺣﺪﻳﺚ ،٥٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ .٢٥٢ :١٠
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨ :١٠
) (٥ﺍﻷﻡ ٩١ :٦ﻭ ،٩٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥١ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٤ :٨
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨ :١٠
)(٣١١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﺛﺒﺎﺕ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺑﻴﻤﻴﻦ ﺍﻟﻤﺸﺮﻙ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺃﻳﻀﺎ ﻓﻠﻮ ﺃﻭﺟﺒﻨﺎ ﺍﻟﻘﺘﻞ ﻋﻠﻴﻪ ﺑﻴﻤﻴﻨﻬﻢ ﻟﻮﺟﺐ ﺃﻥ ﻳﻘﺎﺩ ﺑﻪ ،ﻭﻗﺪ
ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﻘﺎﺩ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ ،ﻭﻟﻮ ﺃﻭﺟﺒﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ،ﻷﻭﺟﺒﻨﺎ ﺑﻴﻤﻴﻦ ﻛﺎﻓﺮ ﺍﺑﺘﺪﺍﺀ
ﻋﻠﻰ ﻣﺴﻠﻢ ﻣﺎﻻ ﻣﻊ ﻋﻠﻤﻨﺎ ﺑﺄﻧﻬﻢ ﻳﺴﺘﺤﻠﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺩﻣﺎﺋﻬﻢ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪ ،ﻭﻫﻨﺎﻙ ﻟﻮﺙ ،ﻓﻠﺴﻴﺪﻩ ﺍﻟﻘﺴﺎﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻘﻴﻦ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻓﻴﻪ ﺍﻟﻘﺴﺎﻣﺔ ﻗﻮﻻ ﻭﺍﺣﺪﺍ،
ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺗﺤﻤﻞ ﺍﻟﻌﺎﻗﻠﺔ ).(٢
ﻭﻗﺎﻝ ﻏﻴﺮﻩ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻳﺒﻨﻰ ﻋﻠﻰ ﻗﻴﻤﺘﻪ .ﻭﻫﻞ ﺗﺤﻤﻠﻬﺎ ﺍﻟﻌﺎﻗﻠﺔ ﺃﻡ ﻻ؟ ﻓﺈﻧﻪ ﻋﻠﻰ
ﻗﻮﻟﻴﻦ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﺗﺤﻤﻠﻬﺎ ﺍﻟﻌﺎﻗﻠﺔ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻘﺴﺎﻣﺔ ،ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻻ ﺗﺤﻤﻠﻬﺎ ﺍﻟﻌﺎﻗﻠﺔ
ﻓﻼ ﻗﺴﺎﻣﺔ ،ﻷﻧﻪ ﻛﺎﻟﺒﻬﻴﻤﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٤ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﺴﺎﻣﺔ ﻓﻲ ﺍﻟﻘﺘﻞ ،ﻭﻻ ﺩﻟﻴﻞ ﻳﺨﺼﻬﺎ.
ﻣﺴﺄﻟﺔ :١٢ﻳﺜﺒﺖ ﻋﻨﺪﻧﺎ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ﻗﺴﺎﻣﺔ ﻣﺜﻞ ﺍﻟﻌﻴﻨﻴﻦ ،ﻭﺍﻟﻠﺴﺎﻥ،
ﻭﺍﻟﻴﺪﻳﻦ ،ﻭﺍﻟﺮﺟﻠﻴﻦ ،ﻭﺍﻟﺸﻢ ﻭﻏﻴﺮ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﻗﺴﺎﻣﺔ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ،ﻭﺇﻧﻤﺎ ﻫﻲ ﻓﻲ ﺍﻟﻨﻔﺲ
ﻭﺣﺪﻫﺎ ) ،(٥ﺇﻻ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ :ﺇﺫﺍ ﺍﺩﻋﻰ ﻗﻄﻊ ﻃﺮﻑ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ،
--------------------
) (١ﺍﻷﻡ ،٩١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١٤ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٥ :٢٠ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥١٤ :ﻭﺍﻟﻤﺤﻠﻰ ،٨٧ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٨ :١٠
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٨ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٥ :٢٠
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٣٧ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٥٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٥ :٢٠
) (٤ﺍﻟﻜﺎﻓﻲ ،٣٦٠ :٧ﻭﺍﻟﻔﻘﻴﻪ ،٧٢ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ .١٦٦ :١٠
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٥٢ :ﻭ ،٢٥٣ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١١٤ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥١٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٥ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٥٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١١ :١٠
)(٣١٢
ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ).(١
ﻭﻫﻞ ﻳﻐﻠﻆ ﺍﻟﻴﻤﻴﻦ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﺃﺣﺪﻫﻤﺎ :ﻻ ﻳﻐﻠﻆ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ.
ﻭﺍﻟﺜﺎﻧﻲ ﻳﻐﻠﻆ.
ﻭﻛﻴﻒ ﻳﻐﻠﻆ؟ ﻣﺜﻞ ﻣﺎ ﻳﻐﻠﻆ ﻓﻲ ﺍﻟﻨﻔﺲ؟ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻭﺍﺣﺪﺍ
ﺣﻠﻒ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ ،ﺃﺣﺪﻫﻤﺎ :ﻳﺤﻠﻒ ﻛﻞ ﻭﺍﺣﺪ ﺑﻤﺎ
ﻳﺤﻠﻒ ﺍﻟﻮﺍﺣﺪ .ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺤﻠﻒ ﺍﻟﻜﻞ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﺮﺅﻭﺱ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﻣﺎ ﻳﺠﺐ ﻓﻴﻬﺎ ﺩﻭﻥ ﺍﻟﺪﻳﺔ ﻛﻘﻄﻊ ﻳﺪ ،ﺃﻭ ﺭﺟﻞ ﻓﻬﺬﺍ ﻳﺠﺐ
ﻓﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ،ﻭﻗﺪﺭ ﻣﺎ ﻳﻐﻠﻆ ﻓﻴﻬﺎ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ﻭﻟﻮ ﻛﺎﻧﺖ
ﺃﻧﻤﻠﺔ ،ﻷﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺤﺮﻣﺘﻪ .ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻟﺘﻐﻠﻴﻆ ﻣﻘﺴﻮﻡ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺪﻳﺔ .ﻭﺍﻟﻮﺍﺟﺐ
ﻓﻲ ﺍﻟﻴﺪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ،ﻳﺤﻠﻒ ﻧﺼﻒ ﺍﻟﺨﻤﺴﻴﻦ ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﻳﻤﻴﻨﺎ ،ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ
ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻭﺍﺣﺪﺍ ).(٢
ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﻓﻔﻴﻬﺎ ﺧﻤﺴﺔ ﺃﻗﻮﺍﻝ.
ﺃﺣﺪﻫﺎ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ﻳﻤﻴﻨﺎ.
ﻭﺍﻟﺜﺎﻟﺚ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻋﺸﺮﺓ ﺃﻳﻤﺎﻥ.
ﻭﺍﻟﺮﺍﺑﻊ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﺔ ﺃﻳﻤﺎﻥ.
ﻭﺍﻟﺨﺎﻣﺲ :ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻳﻤﻴﻦ ﻭﺍﺣﺪﺓ ،ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻧﻪ ﻻ ﺗﻐﻠﻆ
ﺍﻷﻳﻤﺎﻥ ).(٣
ﻭﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻓﻲ ﺍﻷﻃﺮﺍﻑ ،ﻓﺎﻟﻘﺴﺎﻣﺔ ﻓﻴﻪ ﺳﺘﺔ
ﺃﻧﻔﺲ ،ﺑﺴﺘﺔ ﺃﻳﻤﺎﻥ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻛﺮﺭﺕ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﺳﺘﺔ ﺃﻳﻤﺎﻥ ،ﻭﻓﻴﻤﺎ ﻧﻘﺺ
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ .٢١٥ :٢٠
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢٧ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٥ :٢٠
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٢٢٧ :٨ﻭ .٢٢٨
)(٣١٣
ﺑﺤﺴﺎﺑﻪ ،ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺍﻟﻤﺪﻋﻲ ﺣﻠﻒ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺳﺘﺔ ﺃﻳﻤﺎﻥ ﺃﻭ ﻣﺎ ﻳﻠﺰﻡ ﺑﺤﺴﺎﺏ
ﺫﻟﻚ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﻻ ﻧﺺ ﻟﻬﻢ ﻓﻴﻪ .ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻻ
ﻳﻐﻠﻆ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺪﻋﻲ ﻭﺍﺣﺪﺍ ﻓﻌﻠﻴﻪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﻛﺬﻟﻚ
ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻓﻌﻠﻴﻪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺪﻋﻮﻥ ﺟﻤﺎﻋﺔ ﻓﻌﻠﻴﻬﻢ
ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ﻋﻨﺪﻧﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺇﻥ
ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻟﺰﻣﺘﻪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﻟﻢ ﻳﻠﺰﻣﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ،ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ :ﺃﺻﺤﻬﻤﺎ ﺃﻥ ﻓﻲ
ﺟﻨﺒﺔ ﺍﻟﻤﺪﻋﻲ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ ﺑﺎﻟﺤﺼﺺ ﻣﻦ ﺍﻟﺪﻳﺔ ،ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ ،ﻓﺈﻥ
ﻳﻨﻘﺺ ﻓﻲ ﻭﺍﺣﺪ ﻛﻤﻞ ﻳﻤﻴﻨﺎ ﺗﺎﻣﺔ ،ﻭﺃﺻﺤﻬﻤﺎ ﻓﻲ ﺟﻨﺒﺔ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ ﻛﻞ
ﻭﺍﺣﺪ ﺧﻤﺴﻮﻥ ﻳﻤﻴﻨﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻭﻣﺎ ﻗﻠﻨﺎﻩ
ﻣﺠﻤﻊ ﻋﻠﻰ ﻟﺰﻭﻣﻪ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻮﺙ ﻭﻻ ﺷﺎﻫﺪ ،ﻭﻳﻜﻮﻥ ﺩﻋﻮﻯ ﻣﺤﻀﺔ ،ﻓﺎﻟﻴﻤﻴﻦ ﻓﻲ
ﺟﻨﺒﺔ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ .ﻭﻫﻞ ﺗﻐﻠﻆ ﺃﻡ ﻻ؟ ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺃﻛﺜﺮ ﻣﻦ
ﻳﻤﻴﻦ ﻭﺍﺣﺪﺓ.
--------------------
) (١ﺍﻟﻤﻘﻨﻌﺔ.١١٣ :
) (٢ﺍﻟﻜﺎﻓﻲ ٣٦٢ :٧ﺣﺪﻳﺚ :٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٩ :١٠ﺣﺪﻳﺚ .٦٦٨
) (٣ﺍﻷﻡ ٩٣ :٦ﻭ ،٩٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٠٩ :٢٠
) (٤ﺍﻟﻜﺎﻓﻲ ٣٦١ :٧ﺣﺪﻳﺚ ٤ﻭ ،٨ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٢٨ :٢ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ،١٤٨٦ﻭﺍﻟﺘﻬﺬﻳﺐ
١٦٦ :١٠ﺣﺪﻳﺚ .٦٦٣ - ٦٦١
)(٣١٤
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻬﺎ ﺗﻐﻠﻆ ﺧﻤﺴﻴﻦ
ﻳﻤﻴﻨﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٢ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﻗﺘﻞ ﺭﺟﻞ ،ﻭﻫﻨﺎﻙ ﻟﻮﺙ ،ﻭﻟﻪ ﻭﻟﻴﺎﻥ ﺃﺧﻮﺍﻥ ﺃﻭ ﺍﺑﻨﺎﻥ،
ﻓﺎﺩﻋﻰ ﺃﺣﺪ ﺍﻟﻮﻟﻴﻴﻦ ﺃﻥ ﻫﺬﺍ ﻗﺘﻞ ﺃﺑﻲ ،ﻭﻛﺬﺑﻪ ﺍﻵﺧﺮ ﻭﻗﺎﻝ ﻣﺎ ﻗﺘﻠﻪ ﻫﺬﺍ ،ﻓﻼ ﻳﻘﺪﺡ
ﻫﺬﺍ ﺍﻟﺘﻜﺬﻳﺐ ﻓﻲ ﺍﻟﻠﻮﺙ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ .ﻭﺍﻵﺧﺮ:
ﻳﻘﺪﺡ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺍﻟﻠﻮﺙ ﻗﺒﻞ ﺍﻟﺘﻜﺬﻳﺐ ،ﻓﻤﻦ ﻗﺎﻝ ﺃﻥ ﺍﻟﺘﻜﺬﻳﺐ ﺃﺛﺮ ﻓﻴﻪ
ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻳﻀﺎ ﻓﺒﺜﺒﻮﺕ ﺍﻟﻠﻮﺙ ﺛﺒﺖ ﺣﻖ ﻟﻠﻮﻟﻴﻴﻦ ،ﻓﺈﺫﺍ ﻛﺬﺏ ﺃﺣﺪﻫﻤﺎ ﻟﻢ ﻳﺴﻘﻂ ﺣﻖ
ﺍﻵﺧﺮ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻴﻤﻴﻦ ﻣﻊ ﺍﻟﻠﻮﺙ ﻓﻲ ﺍﻟﺪﻣﺎﺀ ﻛﺎﻟﻴﻤﻴﻦ ﻣﻊ ﺍﻟﺸﺎﻫﺪ ﻓﻲ ﺍﻷﻣﻮﺍﻝ ،ﻭﻟﻮ
ﺃﻥ ﺃﺣﺪ ﺍﻻﺑﻨﻴﻦ ﺍﺩﻋﻰ ﻣﺎﻻ ﻷﺑﻴﻪ ،ﻓﺄﻗﺎﻡ ﺷﺎﻫﺪﺍ ﻭﺍﺣﺪﺍ ﻭﻛﺬﺑﻪ ﺃﺧﻮﻩ ،ﻭﻗﺎﻝ ﻻ
ﺣﻖ ﻷﺑﻴﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ،ﻟﻢ ﻳﻘﺪﺡ ﻫﺬﺍ ﺍﻟﺘﻜﺬﻳﺐ ﻓﻲ ﺷﺎﻫﺪ ﺃﺧﻴﻪ ،ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺤﻠﻔﻪ.
ﻓﻜﺬﻟﻚ ﻻ ﻳﻘﺪﺡ ﺍﻟﺘﻜﺬﻳﺐ ﻓﻲ ﺍﻟﻠﻮﺙ ،ﻭﻟﻪ ﺃﻥ ﻳﺤﻠﻒ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺍﺩﻋﻰ ﺭﺟﻞ ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ ﻗﺘﻞ ﻭﻟﻴﺎ ﻟﻪ ،ﻭﻫﻨﺎﻙ ﻟﻮﺙ،
ﻭﺣﻠﻒ ﺍﻟﻤﺪﻋﻲ ﺍﻟﻘﺴﺎﻣﺔ ،ﻭﺍﺳﺘﻮﻓﻰ ﺍﻟﺪﻳﺔ ،ﻓﺠﺎﺀ ﺁﺧﺮ ﻭﻗﺎﻝ :ﺃﻧﺎ ﻗﺘﻠﺘﻪ ﻭﻣﺎ ﻗﺘﻠﻪ
ﺫﻟﻚ ،ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺼﺪﻗﻪ ﻭﻳﻜﺬﺏ ﻧﻔﺴﻪ ،ﻭﻳﺮﺩ ﺍﻟﺪﻳﺔ ﻭﻳﺴﺘﻮﻓﻲ
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) (١ﺍﻷﻡ ،٢٢٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٣١٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٠٩ :٢٠ﻭ .٢١٠
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ .٤١٦ :٧
) (٣ﺍﻷﻡ ،٩٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٣ :٢٠ﻭ ،٢١٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٢ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ١١٢ :٤ﻭ .١١٣
)(٣١٥
ﻣﻨﻪ ﺣﻘﻪ ،ﻭﺑﻴﻦ ﺃﻥ ﻳﻜﺬﺏ ﺍﻟﻤﻘﺮ ﻭﻳﺜﺒﺖ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺪﻋﻲ ﻋﻠﻰ ﺍﻟﻤﻘﺮ ،ﻷﻥ ﻗﻮﻟﻪ ﻓﻲ
ﺍﻷﻭﻝ ﻣﺎ ﻗﺘﻠﻪ ﺇﻻ ﻓﻼﻥ ﺇﻗﺮﺍﺭ ﻣﻨﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻘﺮ ﻣﺎ ﻗﺘﻠﻪ ،ﻓﻼ ﻳﻘﺒﻞ ﻣﻨﻪ ﺩﻋﻮﺍﻩ ﻋﻠﻴﻪ.
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻟﻪ ﺃﻥ ﻳﺪﻋﻲ ﻋﻠﻴﻪ ،ﻷﻥ ﻗﻮﻝ ﺍﻟﻮﻟﻲ ﻗﺘﻠﻪ ﻓﻼﻥ ﺇﻧﻤﺎ ﻫﻮ ﺇﺧﺒﺎﺭ
ﻋﻦ ﻏﺎﻟﺐ ﻇﻨﻪ ،ﻭﺍﻟﻤﺨﺒﺮ ﻳﺨﺒﺮ ﻋﻦ ﻗﻄﻊ ﻭﻳﻘﻴﻦ ،ﻭﻛﺎﻥ ﺃﻋﺮﻑ ﺑﻤﺎ ﻗﺎﻝ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻥ ﺇﻗﺮﺍﺭ ﺍﻟﻌﺎﻗﻞ ﺟﺎﺋﺰ ﻋﻠﻰ ﻧﻔﺴﻪ ) .(٢ﻭﻫﻮ
ﺇﺫﺍ ﻗﺒﻞ ﻣﻦ ﺍﻟﺜﺎﻧﻲ ﻓﻘﺪ ﻛﺬﺏ ﻧﻔﺴﻪ ﻓﻲ ﺍﻷﻭﻝ ،ﻓﻘﺒﻞ ﻣﻨﻪ ﺫﻟﻚ ،ﻭﺇﻗﺮﺍﺭ ﺍﻟﺜﺎﻧﻲ
ﻣﻘﺒﻮﻝ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻌﻤﻮﻡ ﺍﻟﺨﺒﺮ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٣٦ :٨
) (٢ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻭﻗﺪ ﺍﺷﺘﻬﺮ ﺍﻟﺤﺪﻳﺚ ﺍﻵﺗﻲ ﻟﻔﻈﻪ )ﺇﻗﺮﺍﺭ ﺍﻟﻌﻘﻼﺀ ﻋﻠﻰ
ﺃﻧﻔﺴﻬﻢ ﺟﺎﺋﺰ( ﻋﻠﻰ ﺃﻟﺴﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﻭﺍﻩ ﺟﻤﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﺭﺿﻮﺍﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﻓﻲ ﻛﺘﺒﻬﻢ،
ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻋﻠﻰ ﺁﺭﺍﺋﻬﻢ .ﻭﻟﻢ ﺃﻗﻒ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﺃﺛﺮ ﻓﻲ ﻛﺘﺐ ﺍﻟﻘﻮﻡ ﺃﻳﻀﺎ ﺳﻮﻯ ﻣﺎ ﺣﻜﺎﻩ
ﺍﻟﻌﺎﻣﻠﻲ ﻓﻲ ﺍﻟﻮﺳﺎﺋﻞ ١١١ :١٦ﺣﺪﻳﺚ ٢ﻟﻔﻈﻪ .ﻭﺭﻭﻯ ﺟﻤﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﻓﻲ ﻛﺘﺐ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻦ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻗﺮﺍﺭ ﺍﻟﻌﻘﻼﺀ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺋﺰ ﻭﺍﻟﻠﻪ ﺍﻟﻌﺎﻟﻢ ﺑﺨﻔﻴﺎﺕ ﺍﻷﻣﻮﺭ.
)(٣١٦
ﻛﺘﺎﺏ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ
)(٣١٧
ﻛﺘﺎﺏ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ
ﻣﺴﺄﻟﺔ :١ﻻ ﻳﺠﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺑﻘﺘﻞ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﻌﺎﻫﺪ.
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻓﺄﻭﺟﺒﻮﺍ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
" ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻋﺪﻭ ﻟﻜﻢ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ
ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ ﻓﺪﻳﺔ ﻣﺴﻠﻤﺔ ﺇﻟﻰ ﺃﻫﻠﻪ ﻭﺗﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ " ) (٢ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ
ﺍﻟﻀﻤﻴﺮ ﻓﻲ )ﻛﺎﻥ( ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻭﺇﻥ ﻛﺎﻥ
ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﻗﻮﻡ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ ﻓﺪﻳﺔ ﻣﺴﻠﻤﺔ ﺇﻟﻰ ﺃﻫﻠﻪ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﻧﺎﺯﻻ
ﺑﻴﻨﻬﻢ ،ﺃﻭ ﺃﺳﻠﻢ ﻋﻨﺪﻫﻢ ﻭﻟﻢ ﻳﺨﺮﺝ ﺇﻟﻴﻨﺎ ،ﺃﻭ ﻛﺎﻥ ﺃﺳﻴﺮﺍ ﻓﻲ ﺃﻳﺪﻳﻬﻢ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﻗﺘﻞ ﻣﺴﻠﻤﺎ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ،ﻣﺘﻌﻤﺪﺍ ﻟﻘﺘﻠﻪ ،ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻧﻪ
ﻣﺆﻣﻨﺎ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﺳﻮﺍﺀ ﺃﺳﻠﻢ ﻋﻨﺪﻫﻢ ﻭﻟﻢ ﻳﺨﺮﺝ ﺇﻟﻴﻨﺎ ،ﺃﻭ ﺧﺮﺝ ﻭﻋﺎﺩ ،ﺃﻭ
ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﻓﺪﺧﻞ ﺇﻟﻴﻬﻢ ﻟﺤﺎﺟﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٤ :ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٠٧ :٤ﻭﺍﻟﺠﻤﻮﻉ ١٨٤ :١٩ﻭ ،١٨٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٠ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
،٢٤٤ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٤٧٧ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٦٦٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٥٩ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٣٢٥ :٥
) (٢ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٣ﺍﻷﻡ ،٣٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٨٣ :٩
)(٣١٩
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﻥ ﻛﺎﻥ ﺃﺳﻠﻢ ﻋﻨﺪﻫﻢ ﻭﻟﻢ ﻳﺨﺮﺝ ﺇﻟﻴﻨﺎ ،ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ
ﺑﻘﺘﻠﻪ ﻓﻘﻂ ،ﻓﻼ ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ ﺑﺤﺎﻝ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٣ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ
ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ،ﻋﺎﻣﺪﺍ ﺇﻟﻰ ﻗﺘﻠﻪ ،ﻭﻟﻢ ﻳﻌﻠﻤﻪ ﺑﻌﻴﻨﻪ
ﻭﺇﻧﻤﺎ ﻇﻨﻪ ﻛﺎﻓﺮﺍ ،ﻓﻼ ﺩﻳﺔ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻓﻲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ ،ﻭﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻻ ﺩﻳﺔ ﻛﻤﺎ
ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻴﻪ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٥
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺩﻳﺔ ﻋﻠﻴﻪ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻋﺪﻭ ﻟﻜﻢ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ
ﻣﺆﻣﻨﺔ " ) (٨ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺪﻳﺔ .ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﺗﺤﺮﻡ ﺑﺪﺍﺭ ﺍﻹﺳﻼﻡ -ﻣﺜﻞ ﺃﻥ ﻳﺴﻠﻢ ﻋﻨﺪﻫﻢ ﻭﺧﺮﺝ
ﺇﻟﻴﻨﺎ -ﺛﻢ ﻋﺎﺩ ﺇﻟﻴﻬﻢ .ﺃﻭ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ ،ﻭﻛﺎﻥ ﻣﻄﻠﻘﺎ -
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) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٤٧٧ :١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٣٢٤ :٥
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٦ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٨٣ :٩
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٥ﺍﻷﻡ ،٣٥ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٨١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٣ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٣٢ :٨ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٣٤ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .١٨٦ :١٩
) (٦ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٤٧٧ :١
) (٧ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٤٧٦ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤١ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٣٤ :٩
) (٨ﺍﻟﻨﺴﺎﺀ.٩٢ :
)(٣٢٠
ﻳﻌﻨﻲ ﻻ ﻳﻜﻮﻥ ﻣﻤﻨﻮﻋﺎ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﻋﻦ ﺩﺍﺭ ﺍﻟﺤﺮﺏ -ﻣﺘﺼﺮﻓﺎ ﻟﻨﻔﺴﻪ ،ﻓﻤﺘﻰ ﻗﺘﻞ ﻣﻊ
ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺈﻳﻤﺎﻧﻪ ،ﺳﻮﺍﺀ ﻗﺼﺪ ﻗﺘﻠﻪ ﺑﻌﻴﻨﻪ ﺃﻭ ﻟﻢ ﻳﻘﺼﺪ ،ﻓﻼ ﺩﻳﺔ ﻭﻻ ﻗﻮﺩ ،ﻭﻓﻴﻪ
ﺍﻟﻜﻔﺎﺭﺓ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ :ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ،ﺳﻮﺍﺀ ﻗﺼﺪﻩ ﺑﻌﻴﻨﻪ ﺃﻭ ﻟﻢ ﻳﻘﺼﺪﻩ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻗﺼﺪﻩ ﺑﻌﻴﻨﻪ ﻓﻔﻴﻪ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ ،ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ
ﻻ ﺩﻳﺔ ،ﻭﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺇﻥ ﻟﻢ ﻳﻘﺼﺪﻩ ﺑﻌﻴﻨﻪ ﻓﻼ ﺩﻳﺔ ،ﻭﻓﻴﻪ
ﺍﻟﻜﻔﺎﺭﺓ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) ،(٤ﻭﺇﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺪﻳﺔ ،ﻭﺃﻳﻀﺎ
ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﻗﺘﻞ ﺃﺳﻴﺮﺍ ﻓﻲ ﺃﻳﺪﻱ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻮ ﻣﺆﻣﻦ ،ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺪﻳﺔ
ﻭﺍﻟﻜﻔﺎﺭﺓ ،ﺳﻮﺍﺀ ﻗﺼﺪﻩ ﺑﻌﻴﻨﻪ ﺃﻭ ﻟﻢ ﻳﻘﺼﺪﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻥ ﻗﺼﺪﻩ ﺑﻌﻴﻨﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ،
ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻛﻔﺎﺭﺓ ﺑﻼ ﺩﻳﺔ ،ﻭﺇﻥ ﻟﻢ ﻳﻘﺼﺪﻩ ﺑﻌﻴﻨﻪ ﻓﺎﻟﻜﻔﺎﺭﺓ ﺑﻼ ﺩﻳﺔ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﻭﺩﻳﺔ ﻣﺴﻠﻤﺔ
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) (١ﻟﻢ ﺃﻇﻔﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٢ﺍﻧﻈﺮ ﺍﻟﻤﺤﻠﻰ .٣٤٨ :١٠
) (٣ﺍﻧﻈﺮ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
) (٤ﺍﻧﻈﺮ ﺍﻵﻳﺔ ٩٢ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ.
) (٥ﻟﻢ ﺃﻇﻔﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٦ﻟﻢ ﺃﻇﻔﺮ ﺑﻪ ﻓﻲ ﻣﻈﺎﻧﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٧ﺍﻷﻡ ،٣٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .١٨٦ :١٩
)(٣٢١
ﺇﻟﻰ ﺃﻫﻠﻪ " ) (١ﻭﻫﺬﺍ ﻣﺆﻣﻦ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " :ﻓﻲ ﺍﻟﻨﻔﺲ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ " ) (٢ﻭﻫﺬﻩ ﻧﻔﺲ ،ﻭﻟﻢ
ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٦ﻗﺘﻞ ﺍﻟﻌﻤﺪ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ،
ﻭﺍﻟﺰﻫﺮﻱ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻻ ﻛﻔﺎﺭﺓ ﻓﻴﻪ ،ﺳﻮﺍﺀ ﺃﻭﺟﺐ ﺍﻟﻘﻮﺩ -ﻛﻤﺎ ﻟﻮ
ﻗﺘﻞ ﺃﺟﻨﺒﻴﺎ -ﺃﻭ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ،ﻧﺤﻮ ﺃﻥ ﻳﻘﺘﻞ ﻭﻟﺪﻩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻳﻀﺎ ﺗﻘﺘﻀﻴﻪ.
ﻭﺭﻭﻯ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ :ﻗﺎﻝ :ﺃﺗﻴﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻲ
ﺻﺎﺣﺐ ﻟﻨﺎ ﻗﺪ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻘﺘﻞ ،ﻓﻘﺎﻝ :ﺃﻋﺘﻘﻮﺍ ﻋﻨﻪ ﺭﻗﺒﺔ ﻳﻌﺘﻖ ﺍﻟﻠﻪ ﺑﻜﻞ
ﻋﻀﻮ ﻣﻨﻬﺎ ﻋﻀﻮﺍ ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ) .(٦ﻭﻫﺬﺍ ﻗﺘﻞ ﻋﻤﺪﺍ ،ﻓﺈﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﺍﺳﺘﻮﺟﺐ ﺍﻟﻨﺎﺭ
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) (١ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٣ :٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٩ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٧٣ :٨ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ :٣
.١٢٠٥
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١١ - ٦١٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٧ :١٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ:
،١٢٨
ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٣١ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٧١ :٩ﻭﺍﻟﻤﺒﺴﻮﻁ
،٨٤ :٢٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٩ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٩٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
.٤٠٨ :٢
) (٤ﺍﻟﻠﺒﺎﺏ ،٣٣ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٥١ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٤ :٢٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٩ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٩٩ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٧١ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٨٧ :١٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٨ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٤٧٤ :١
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٣٠٢ :٧ﺣﺪﻳﺚ ،٤ - ٢ﻭﺍﻟﻔﻘﻴﻪ ٩٣ :٤ﺣﺪﻳﺚ ،٣٠٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٢٢ :٨ﺣﺪﻳﺚ
١١٩٩ - ١١٩٦ﻭ ٢٣٤ :١٠ﺣﺪﻳﺚ .٩٢٩
) (٦ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٩ :٤ﺣﺪﻳﺚ ،٢٩٦٤ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٤٩١ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٣٣ :٨
ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٧ :١٩ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٣٨ :٤ﺣﺪﻳﺚ .١٧١٨
)(٣٢٢
ﺑﺎﻟﻘﺘﻞ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻨﺎﺭ ﺇﻻ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ.
ﻭﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ :ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻧﻲ ﻭﺃﺩﺕ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ،
ﻓﻘﺎﻝ :ﺃﻋﺘﻖ ﻋﻦ ﻛﻞ ﻣﻮﺅﺩﺓ ﺭﻗﺒﺔ ).(١
ﻣﺴﺄﻟﺔ :٧ﻳﺠﺐ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺛﻼﺙ ﻛﻔﺎﺭﺍﺕ ﻋﻠﻰ ﺍﻟﺠﻤﻊ :ﺍﻟﻌﺘﻖ ،ﻭﺍﻟﺼﻴﺎﻡ،
ﻭﺍﻻﻃﻌﺎﻡ .ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :٨ﺍﻟﻜﻔﺎﺭﺓ ﺗﺠﺐ ﺑﻘﺘﻞ ﺍﻟﻌﺒﺪ ﻋﻤﺪﺍ ﻛﺎﻥ ﺃﻭ ﺧﻄﺄ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻌﻤﺪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ).(٤
ﻭﺣﻜﻲ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻛﻔﺎﺭﺓ ﺑﻘﺘﻞ ﺍﻟﻌﺒﺪ ،ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ﻭﻓﺎﻗﻪ
ﻟﻠﻔﻘﻬﺎﺀ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ
ﻣﺆﻣﻨﺔ " ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ .ﻭﻗﺎﻝ " :ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻋﺪﻭ ﻟﻜﻢ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺘﺤﺮﻳﺮ
ﺭﻗﺒﺔ " ) (٧ﻭﻟﻢ ﻳﻔﺼﻞ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ١٨٧ :١٩ﻭ .١٨٩
) (٢ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٨٧ :١٩ﻭ ،١٨٩ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ،١٢٨ :
ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻴﻦ .١٣١ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ،٣٠٣ - ٣٠٢ :٧ﺣﺪﻳﺚ ،٤ - ٢ﻭﺍﻟﻔﻘﻴﻪ ٩٣ :٤ﺣﺪﻳﺚ ،٣٠٥ﻭﺍﻟﺘﻬﺬﻳﺐ - ٢٣٤ :١٠
٢٣٥ﺣﺪﻳﺚ ٩٢٩ﻭ .٩٣٢
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٦٩ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٧ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥١١ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٠٧ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٦١٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦١ :٦ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻴﻦ ،١٣١ :٤ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ.١٢٨ :
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤١٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٧ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٣٦
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦٩ :٩
) (٦ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٧ﺍﻟﻨﺴﺎﺀ.٩٢ :
)(٣٢٣
ﻣﺴﺄﻟﺔ :٩ﺗﺠﺐ ﺍﻟﻜﻔﺎﺭﺓ ﻓﻲ ﺣﻖ ﺍﻟﺼﺒﻲ ،ﻭﺍﻟﻤﺠﻨﻮﻥ ،ﻭﺍﻟﻜﺎﻓﺮ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ " ) (٣ﻭﻟﻢ
ﻳﻔﺼﻞ .ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻲ ﺫﻟﻚ ،ﻭﺇﻥ ﻗﻠﻨﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ،ﻛﺎﻥ
ﻗﻮﻳﺎ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ :ﻋﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺣﺘﻰ ﻳﻔﻴﻖ ،ﻭﻋﻦ
ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺒﻠﻎ ).(٤
ﻓﺄﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﻴﻠﺰﻣﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﻷﻧﻪ ﻻ ﺧﻼﻑ ﺃﻥ ﺍﻟﺼﻮﻡ ﻻ ﻳﺠﺐ ﻋﻠﻰ
ﻫﺆﻻﺀ ،ﻭﻫﻮ ﺑﺪﻝ ﻋﻦ ﺍﻟﻌﺘﻖ ،ﻓﻴﺠﺐ ﺃﻥ ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻤﺒﺪﻝ ،ﻭﻷﻥ ﻧﻴﺔ ﺍﻟﻘﺮﺑﺔ
ﻻ ﺗﺼﺢ ﻣﻦ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ،ﻭﻣﺤﺎﻝ ﺃﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﺊ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺮﺑﺔ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺟﻤﺎﻋﺔ ﻓﻲ ﻗﺘﻞ ﺭﺟﻞ ،ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ
ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) (٥ﺇﻻ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﻋﻠﻴﻬﻢ ﻛﻠﻬﻢ
ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ ).(٦
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،١٨٩ - ١٨٨ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٣ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥١١ :
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٠٧ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١٠٩ :٢
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٩٥ - ٣٩٤ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٨٨ :١٩
) (٣ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٤ﺍﺧﺘﻠﻔﺖ ﺃﻟﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﻧﺬﻛﺮﻫﺎ ﺍﺧﺘﻼﻓﺎ ﻻ ﻳﻀﺮ ﺑﺎﻟﻤﻌﻨﻰ ﻓﻼﺣﻆ :ﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ ،٥٩ :٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٣٢ :٤ﺣﺪﻳﺚ ،١٤٢٣ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،١٥٦ :٦ﻭﺳﻨﻦ ﺍﺑﻦ
ﻣﺎﺟﺔ ٦٥٨ :١ﺣﺪﻳﺚ ،٢٠٤٢ - ٢٠٤١ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٠١ - ١٠٠ :٦ﻭ ،١٤٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٦٥ - ٢٦٤ :٨ﻭﺍﻟﺨﺼﺎﻝ ﻟﻠﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ ٩٣ :ﺣﺪﻳﺚ .٤٠
) (٥ﺍﻟﻤﺠﻤﻮﻉ ،١٨٩ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٢ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٠٨ :٤
ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :٩
،٦٦٨ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٣١ :٣
) (٦ﺍﻟﻤﺠﻤﻮﻉ .١٨٩ :١٩
)(٣٢٤
ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ ﻟﻴﺲ ﺑﺸﺊ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ
ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ " ) (٢ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻗﺎﺗﻞ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺍﻟﺮﻗﺒﺔ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺍﻟﺼﻮﻡ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ
ﺍﻟﺼﻮﻡ ﺃﻃﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ ﻣﺜﻞ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻬﺎ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﺍﻟﺜﺎﻧﻲ ﺃﻥ ﺍﻟﺼﻮﻡ ﻓﻲ ﺫﻣﺘﻪ
ﺃﺑﺪﺍ ﺣﺘﻰ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :١٢ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﺗﺠﺐ ﺑﺎﻷﺳﺒﺎﺏ ،ﻭﻣﻌﻨﺎﻩ ﺇﺫﺍ ﻧﺼﺐ ﺳﻜﻴﻨﺎ ﻓﻲ ﻏﻴﺮ
ﻣﻠﻜﻪ ،ﻓﻮﻗﻊ ﻋﻠﻴﻬﺎ ﺇﻧﺴﺎﻥ ﻓﻤﺎﺕ ،ﺃﻭ ﻭﺿﻊ ﺣﺠﺮﺍ ﻓﻲ ﻏﻴﺮ ﻣﻠﻜﻪ ،ﻓﺘﻌﻘﻞ ﺑﻪ ﺇﻧﺴﺎﻥ
ﻓﻤﺎﺕ ،ﺃﻭ ﺣﻔﺮ ﺑﺌﺮﺍ ﻓﻲ ﻏﻴﺮ ﻣﻠﻜﻪ ،ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﺇﻧﺴﺎﻥ ﻓﻤﺎﺕ ،ﺃﻭ ﺭﺵ ﻣﺎﺀ ﻓﻲ ﺍﻟﻄﺮﻳﻖ،
ﺃﻭ ﺑﺎﻟﺖ ﺩﺍﺑﺘﻪ ﻓﻴﻬﺎ ﻭﻳﺪﻩ ﻋﻠﻴﻬﺎ ،ﻓﺰﻟﻖ ﻓﻴﻪ ﺇﻧﺴﺎﻥ ﻓﻤﺎﺕ ،ﺃﻭ ﺷﻬﺪ ﺭﺟﻼﻥ ﻋﻠﻰ ﺭﺟﻞ
ﺑﺎﻟﻘﺘﻞ ﻓﻘﺘﻞ ،ﺛﻢ ﺭﺟﻌﺎ ﻓﻘﺎﻻ :ﺗﻌﻤﺪﻧﺎ ﻟﻴﻘﺘﻞ ،ﻓﻌﻠﻴﻬﻢ ﺍﻟﻘﻮﺩ ﺑﻼ ﻛﻔﺎﺭﺓ ،ﻭﺇﻥ
ﻗﺎﻻ :ﺃﺧﻄﺄﻧﺎ ﻛﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺪﻳﺔ ﺑﻼ ﻛﻔﺎﺭﺓ ،ﻭﻻ ﻳﺴﻤﻰ ﻓﺎﻋﻞ ﺷﺊ ﻣﻦ ﻫﺬﻩ
ﺍﻷﻓﻌﺎﻝ ﻗﺎﺗﻼ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٩ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٠٨ :٤
ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦٨ :٩
) (٢ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،١٨٩ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٠٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٤ :٧ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٠٨ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١١ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٧٢ :٩
) (٤ﺍﻟﺘﻬﺬﻳﺐ ٣٢٢ :٨ﺣﺪﻳﺚ .١١٩٦
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٥ :٢٧ﻭﺍﻟﻠﺒﺎﺏ ،٣٥ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٢٧٤ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٥٣ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٠١ :٦ﻭ ،١٠٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٣ :٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٣١ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦١١ :٧
)(٣٢٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻛﻞ ﺫﻟﻚ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ ،ﻭﻳﺴﻤﻰ ﻗﺎﺗﻼ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ " ) (٢ﻭﻫﺬﺍ ﻣﺎ ﻗﺘﻞ،
ﻭﻻ ﻳﺴﻤﻰ ﻗﺎﺗﻼ ،ﻷﻥ ﺍﻟﻘﺎﺗﻞ ﻓﻲ ﺍﻟﻠﻐﺔ ﻣﻦ ﺑﺎﺷﺮ ﺍﻟﻘﺘﻞ .ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ
ﺍﻟﺬﻣﺔ ﻋﻦ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻤﻦ ﺃﻭﺟﺒﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻣﺎ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺑﺠﻤﻴﻊ ﺫﻟﻚ ﻻ ﻳﺴﻤﻰ ﻗﺎﺗﻼ ،ﺃﻧﻪ ﻟﻮ ﺳﻤﻲ ﺫﻟﻚ
ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻰ ﻓﻌﻞ ﺫﻟﻚ ﻓﻲ ﻣﻠﻜﻪ ﻓﻮﻗﻊ ﻓﻴﻪ ﺇﻧﺴﺎﻥ ﻓﻤﺎﺕ ﺃﻥ ﻳﺴﻤﻰ ﻗﺎﺗﻼ،
ﻭﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻭﻷﻧﻪ ﻟﻮ ﺳﻤﻲ ﻗﺎﺗﻼ ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻰ ﺗﻌﻤﺪ ﺫﻟﻚ ﺃﻥ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻭﻗﺪ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺧﻼﻓﻪ.
ﻭﺃﻳﻀﺎ ﻓﻠﻮ ﻛﺎﻥ ﻗﺎﺗﻼ ،ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻋﻤﺪ ﻳﺠﺐ ﺑﻪ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ،
ﻭﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻭﻷﻧﻪ ﺇﺫﺍ ﺣﻔﺮ ﺑﺌﺮﺍ ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﺇﻧﺴﺎﻥ ﻓﻤﺎ ﻣﺎﺕ ﻣﻦ ﻓﻌﻠﻪ ﻷﻥ
ﻓﻌﻠﻪ ﻫﻮ ﺍﻟﺤﻔﺮ ،ﻭﻣﺎ ﻣﺎﺕ ﺑﻪ ،ﻭﺇﻧﻤﺎ ﺗﺠﺪﺩ ﺑﻌﺪ ﺗﻘﻀﻲ ﻓﻌﻠﻪ ﻭﺍﻧﻘﻄﺎﻋﻪ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ
ﺍﻟﺘﻠﻒ ،ﻓﻠﻢ ﻳﻜﻦ ﺑﻪ ﻗﺎﺗﻼ ،ﻛﻤﺎ ﻟﻮ ﺃﻋﻄﻰ ﻏﻴﺮﻩ ﺳﻴﻔﺎ ﻓﻘﺘﻞ ﺑﻪ ﻻ ﻳﻜﻮﻥ ﻗﺎﺗﻼ،
ﻭﻷﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺍﻟﺤﻔﺮ ،ﻭﺍﻟﻤﺤﻔﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺌﺮ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻪ ،ﻭﺇﺫﺍ ﻭﻗﻊ ﻓﻴﻬﺎ ﻭﺍﻗﻊ
ﻓﺎﻟﺤﺎﻓﺮ ﻣﺎ ﺑﺎﺷﺮ ﻗﺘﻠﻪ ،ﻭﻣﺎ ﻭﻗﻊ ﻓﻲ ﺍﻟﺤﻔﺮ ،ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﻓﻲ ﺍﻟﻤﺤﻔﻮﺭ ،ﻭﺫﻟﻚ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻪ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻠﻔﻮﻓﺎ ﻓﻲ ﻛﺴﺎﺀ ﺃﻭ ﻓﻲ ﺛﻮﺏ ،ﻓﺸﻬﺪ ﺷﺎﻫﺪﺍﻥ
ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ ﺿﺮﺑﻪ ﻓﻘﺪﻩ ﺑﺄﺛﻨﻴﻦ ،ﻭﻟﻢ ﻳﺸﻬﺪﺍ ﺑﺠﻨﺎﻳﺔ ﻏﻴﺮ ﺍﻟﻀﺮﺏ ،ﻭﺍﺧﺘﻠﻒ ﺍﻟﻮﻟﻲ
ﻭﺍﻟﺠﺎﻧﻲ ،ﻓﻘﺎﻝ ﺍﻟﻮﻟﻲ :ﻛﺎﻥ ﺣﻴﺎ ﺣﻴﻦ ﺍﻟﻀﺮﺏ ،ﻭﻗﺪ ﻗﺘﻠﻪ ﺍﻟﺠﺎﻧﻲ ،ﻭﻗﺎﻝ ﺍﻟﺠﺎﻧﻲ:
ﻣﺎ ﻛﺎﻥ ﺣﻴﺎ ﺣﻴﻦ ﺍﻟﻀﺮﺏ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﻧﻲ ﻣﻊ ﻳﻤﻴﻨﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ) (٣ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ).(٤
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٨٤ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٥٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٣ :٩
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٣١ :٩
) (٢ﺍﻟﻨﺴﺎﺀ.٩٢ :
) (٣ﻟﻢ ﺃﻇﻔﺮ ﺑﻪ ﻓﻲ ﻣﻈﺎﻧﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٤ﺍﻷﻡ ،١٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .١٧٠ :١٩
)(٣٢٦
ﻭﻟﻪ ﻗﻮﻝ ﺁﺧﺮ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻮﻟﻲ ﻣﻊ ﻳﻤﻴﻨﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺫﻣﺔ ﺍﻟﺠﺎﻧﻲ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﺍﻷﺻﻞ ﻛﻮﻧﻪ ﺣﻴﺎ ،ﻭﺯﻭﺍﻟﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻗﻠﻨﺎ :ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻭﺗﻘﺎﺑﻼ ﻭﺳﻘﻄﺎ.
ﻣﺴﺄﻟﺔ :١٤ﺍﻟﺴﺤﺮ ﻟﻪ ﺣﻘﻴﻘﺔ ،ﻭﻳﺼﺢ ﻣﻨﻪ ﺃﻥ ﻳﻌﻘﺪ ،ﻭﻳﺮﻗﻰ ،ﻭﻳﺴﺤﺮ
ﻓﻴﻘﺘﻞ ،ﻭﻳﻤﺮﺽ ،ﻭﻳﻜﻮﻉ ) (٢ﺍﻷﻳﺪﻱ ﻭﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺯﻭﺟﺘﻪ ،ﻭﻳﺘﻔﻖ ﻟﻪ ﺃﻥ
ﻳﺴﺤﺮ ﺑﺎﻟﻌﺮﺍﻕ ﺭﺟﻼ ﺑﺨﺮﺍﺳﺎﻥ ﻓﻴﻘﺘﻠﻪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ،
ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻻﺳﺘﺮﺁﺑﺎﺩﻱ ) (٤ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ ،ﻭﺇﻧﻤﺎ
ﻫﻮ ﺗﺨﻴﻴﻞ ﻭﺷﻌﺒﺬﺓ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻤﻐﺮﺑﻲ ) (٥ﻣﻦ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ).(٦
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،١٧٠ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٠٦ :٧
) (٢ﺍﻟﻜﻮﻉ ﺑﺎﻟﺘﺤﺮﻳﻚ :ﺃﻥ ﺗﻌﻮﺝ ﺍﻟﻴﺪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﻮﻉ ،ﻭﻫﻮ ﺭﺃﺱ ﺍﻟﻴﺪ ﻣﻤﺎ ﻳﻠﻲ ﺍﻹﺑﻬﺎﻡ .ﺍﻟﻨﻬﺎﻳﺔ ٢٠٩ :٤
)ﻣﺎﺩﺓ ﻛﻮﻉ(.
) (٣ﺃﺣﻜﺎﻣﻪ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٧٨ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٨ :٤ﻭﺍﻟﻤﻮﻃﺄ :٢
٨٧١ﺣﺪﻳﺚ ،١٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ٤٤ :٢ﻭ ،٤٦ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٢٢ :١٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٢٧٧ :٢١ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٥٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠٤ :١٠ﻭﺍﻟﺸﺮﺡ ﻭﺍﻟﻜﺒﻴﺮ ،١١٠ :١٠
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٠ :١٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٦٤ :٧
) (٤ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ ،ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﺳﺮﻳﺞ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ) (٣٠٦ﻩ .ﻭﻣﻦ ﻛﺒﺎﺭ
ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﺕ ﻓﻲ ﺍﻟﺨﻤﺴﻴﻦ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﻤﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ .ﺍﻧﻈﺮ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻﺑﻦ ﻫﺪﺍﻳﺔ ﺍﻟﻠﻪ.٢٦ :
ﻭﻗﺪ ﺗﻮﻫﻢ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻘﻖ ﻛﺘﺎﺏ ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻭﺻﻔﻪ ﺑﺎﻹﻣﺎﻣﻲ ﻋﻠﻤﺎ ﺃﻥ ﺍﻹﻣﺎﻣﻲ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺃﻋﻼﻡ
ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻓﻼﺣﻆ.
) (٥ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﺟﻤﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻭﻧﺴﺒﻪ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻓﻲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺇﻟﻰ ﺍﻟﺸﺎﻓﻌﻴﺔ.
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٠٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١١٠ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٤٦ :٢ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٤٠ :١٩ﻭ ،٢٤٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٣٦٣ :٧ﻭ ،٣٦٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٠
،٢٢٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٢٧٧ :٢١
)(٣٢٧
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻱ ﻓﻲ ﻧﻔﺴﻲ.
ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻣﺨﺒﺮﺍ ﻓﻲ ﻗﺼﺔ ﻓﺮﻋﻮﻥ ﻭﺍﻟﺴﺤﺮﺓ " :ﻓﺈﺫﺍ ﺣﺒﺎﻟﻬﻢ.
ﻭﻋﺼﻴﻬﻢ ﻳﺨﻴﻞ ﺇﻟﻴﻪ ﻣﻦ ﺳﺤﺮﻫﻢ ﺃﻧﻬﺎ ﺗﺴﻌﻰ ﻓﺄﻭﺟﺲ ﻓﻲ ﻧﻔﺴﻪ ﺧﻴﻔﺔ ﻣﻮﺳﻰ " )(١
ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻮﻡ ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﻟﺤﺒﺎﻝ ﻛﻬﻴﺌﺔ ﺍﻟﺤﻴﺎﺕ ،ﻭﻃﻠﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻳﺒﻖ ،ﻭﺃﺧﺬﻭﺍ
ﺍﻟﻤﻮﻋﺪ ﻋﻠﻰ ﻭﻗﺖ ﺗﻄﻠﻊ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ،ﺣﺘﻰ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻠﻰ ﺍﻟﺰﻳﺒﻖ ﺗﺤﺮﻙ ﻓﺨﻴﻞ
ﻟﻤﻮﺳﻰ ﺃﻧﻬﺎ ﺣﻴﺎﺕ ﺗﺴﻌﻰ ،ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺣﻘﻴﻘﺔ ﻭﻛﺎﻥ ﻫﺬﺍ ﻓﻲ ﺃﺷﺪ ﻭﻗﺖ ﺍﻟﺴﺤﺮ،
ﻓﺄﻟﻘﻰ ﻣﻮﺳﻰ ﻋﺼﺎﻩ ﻓﺄﺑﻄﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﺤﺮ ﻓﺂﻣﻨﻮﺍ ﺑﻪ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻔﻌﻞ ﻓﻲ ﻏﻴﺮﻩ ،ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ
ﺍﺗﺼﺎﻝ ،ﻭﻻ ﺍﺗﺼﺎﻝ ﺑﻤﺎ ﺍﺗﺼﻞ ﺑﻤﺎ ﻓﻌﻞ ﻓﻴﻪ ،ﻓﻜﻴﻒ ﻳﻔﻌﻞ ﻣﻦ ﻫﻮ ﺑﺒﻐﺪﺍﺩ ﻓﻴﻤﻦ ﻫﻮ
ﺑﺨﺮﺍﺳﺎﻥ ﻭﺃﺑﻌﺪ ﻣﻨﻬﺎ؟ ﻭﻻ ﻳﻨﻔﻲ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﻴﻦ ﻛﻔﺮﻭﺍ
ﻳﻌﻠﻤﻮﻥ ﺍﻟﻨﺎﺱ ﺍﻟﺴﺤﺮ " ) (٢ﻷﻥ ﺫﻟﻚ ﻻ ﻳﻤﻨﻊ ﻣﻨﻪ ،ﻭﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻣﻨﻌﻨﺎ ﻣﻨﻪ ﺃﻥ ﻳﺆﺛﺮ
ﺍﻟﺘﺄﺛﻴﺮ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻧﻪ ،ﻓﺄﻣﺎ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﺘﺨﻴﻞ ﻋﻨﺪﻩ ﺃﺷﻴﺎﺀ ،ﻓﻼ ﻳﻤﻨﻊ ﻣﻨﻪ.
ﻭﺭﻭﻭﺍ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ :ﻣﻜﺚ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﺘﺔ
ﺃﺷﻬﺮ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻳﺎﻣﺎ ﻳﺨﻴﻞ ﺇﻟﻴﻪ ﺃﻧﻪ ﻳﺄﺗﻲ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﻳﺄﺗﻴﻬﻦ ،ﻭﺫﻛﺮ ﺗﻤﺎﻡ
ﺍﻟﺤﺪﻳﺚ ).(٣
ﻭﺭﻭﻯ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ :ﺳﺤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺭﺟﻞ ﻣﻦ
ﺍﻟﻴﻬﻮﺩ ،ﻭﺍﺷﺘﻜﻰ ﻣﻦ ﺫﻟﻚ ﺃﻳﺎﻣﺎ ،ﻓﺄﺗﺎﻩ ﺟﺒﺮﺋﻴﻞ ﻓﻘﺎﻝ ﻟﻪ :ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﻴﻬﻮﺩ
ﺳﺤﺮﻙ ﻭﻋﻘﺪ ﻟﻚ ﻋﻘﺪﺍ ﻓﻲ ﺑﺌﺮ ﻛﺬﺍ ،ﻓﺒﻌﺚ ﻋﻠﻴﺎ ﻓﺄﺧﺮﺟﻪ ،ﻭﻛﻠﻤﺎ ﺣﻞ ﻣﻨﻪ ﻋﻘﺪﺍ
ﻭﺟﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺭﺍﺣﺔ ،ﻓﻠﻤﺎ ﺣﻞ ﺍﻟﻜﻞ ﻓﻜﺄﻧﻤﺎ ﻧﺸﻂ ﻣﻦ
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) (١ﻃﻪ ٦٦ :ﻭ .٦٧
) (٢ﺍﻟﺒﻘﺮﺓ.١٠٢ :
) (٣ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٧٧ :٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٣٢ :١٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٨٠ :٢١
ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ﻓﻼﺣﻆ.
)(٣٢٨
ﻋﻘﺎﻝ ) ،(١ﻭﻫﺬﺍ ﻧﺺ.
ﻭﻫﺬﻩ ﺃﺧﺒﺎﺭ ﺁﺣﺎﺩ ﻻ ﻳﻌﻤﻞ ﻋﻠﻴﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ.
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ :ﺳﺤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻤﺎ
ﻋﻤﻞ ﻓﻴﻪ ﺍﻟﺴﺤﺮ ) ،(٢ﻭﻫﺬﺍ ﻳﻌﺎﺭﺽ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٥ﻣﻦ ﺍﺳﺘﺤﻞ ﻋﻤﻞ ﺍﻟﺴﺤﺮ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﻭﺟﺐ ﻗﺘﻠﻪ ﺑﻼ ﺧﻼﻑ.
ﻭﻣﻦ ﻟﻢ ﻳﺴﺘﺤﻠﻪ ﻭﻗﺎﻝ :ﻫﻮ ﺣﺮﺍﻡ ،ﺇﻻ ﺃﻧﻲ ﺃﺳﺘﻌﻤﻠﻪ ،ﻛﺎﻥ ﻓﺎﺳﻘﺎ ﻻ ﻳﺠﺐ ﻗﺘﻠﻪ.
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﺴﺎﺣﺮ ﺯﻧﺪﻳﻖ ﺇﺫﺍ ﻋﻤﻞ ﺍﻟﺴﺤﺮ ،ﻭﻗﻮﻟﻪ ﻻ ﺃﺳﺘﺤﻠﻪ ﻏﻴﺮ ﻣﻘﺒﻮﻝ،
ﻭﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺰﻧﺪﻳﻖ ﻋﻨﺪﻩ ).(٤
ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ :ﻳﻘﺘﻞ ﺍﻟﺴﺎﺣﺮ ،ﻭﻟﻢ ﻳﺘﻌﺮﺿﺎ ﻟﻜﻔﺮﻩ ).(٥
ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﻳﻀﺎ ﺃﺻﺤﺎﺑﻨﺎ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺣﻘﻦ ﺍﻟﺪﻣﺎﺀ ،ﻭﻣﻦ ﺃﺑﺎﺣﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﻉ ﻭﺩﻟﻴﻞ ،ﻭﻣﻦ
ﺃﻭﺟﺐ ﻗﺘﻠﻪ ﺍﺳﺘﺪﻝ ﺑﺄﻥ ﻋﻤﺮ ﻗﺎﻝ :ﺍﻗﺘﻠﻮﺍ ﻛﻞ ﺳﺎﺣﺮ ﻭﺳﺎﺣﺮﺓ ،ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ:
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) (١ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٢٨١ :٦ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ،ﻭﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ١٨٠ :٥ﺣﺪﻳﺚ ٥٠١٦ﺑﺎﺧﺘﻼﻑ
ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٢ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ.
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٦ :١٩ﻭﺍﻟﻬﺪﺍﻳﺔ .٤٠٨ :٤
) (٤ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٩ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٥٨ :٣ﻭﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﻟﻤﺎﻟﻚ ،٣٤٩ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٤٧ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٩٤ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٦٢٦ :٧ﻭ ،٦٣٥ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٨ :٤ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ،٣٦٣ :٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٥٠ :١
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١١٢ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،٤٠٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٦٣ :٤
) (٦ﺍﻟﻜﺎﻓﻲ ٢٦٠ :٧ﺣﺪﻳﺚ ١ﻭ ،٢ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٨٢ :٢ﺣﺪﻳﺚ ،١٧٢٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٤٧ :١٠
ﺣﺪﻳﺚ ٥٨٣ﻭ .٥٨٤
)(٣٢٩
ﻓﻘﺘﻠﻨﺎ ﺛﻼﺙ ﺳﻮﺍﺣﺮ ).(١
ﻭﺣﻔﺼﺔ ﺯﻭﺟﺔ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﺎﺭﻳﺔ ﻟﻬﺎ ﺳﺤﺮﺗﻬﺎ ،ﻓﺒﻌﺜﺖ ﺑﻬﺎ ﺇﻟﻰ ﻋﺒﺪ
ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺯﻳﺪ ﻓﻘﺘﻠﻬﺎ ).(٢
ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺃﻣﺮﺕ ﺃﻥ
ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻻ ﺇﻻ ﺍﻟﻠﻪ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﺑﻬﺎ ﻣﻨﻲ ﺩﻣﺎﺋﻬﻢ
ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ ).(٣
ﻭﺭﻭﻱ ﺃﻥ ﻋﺎﺋﺸﺔ ﺑﺎﻋﺖ ﻣﺪﺑﺮﺓ ﻟﻬﺎ ﺳﺤﺮﺗﻬﺎ ﺑﺎﻋﺘﻬﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ).(٤
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺃﻗﺮ ﺃﻧﻪ ﺳﺤﺮ ،ﻓﻘﺘﻞ ﺑﺴﺤﺮﻩ ﻣﺘﻌﻤﺪﺍ ،ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ.
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺃﻥ ﻫﺬﺍ ﻣﻤﺎ ﻳﻘﺘﻞ ﺑﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ :ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺘﻞ ﻏﻴﺮﻩ ﺑﻤﺎ ﻻ ﻳﺒﺎﺷﺮﻩ ،ﺇﻻ ﺃﻥ
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٣٦ :٨ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٥٠ :١
) (٢ﺭﻭﺍﻩ ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﻫﻤﺎﻡ ﻓﻲ ﻣﺼﻨﻔﻪ ١٨٠ :١٠ﺣﺪﻳﺚ ،١٨٧٤٧ﻭﺍﻟﻤﺤﻠﻰ :١١
.٣٩٤
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣١ :٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ٥١ :١ﺣﺪﻳﺚ ،٣٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٩٣ :٢ﺣﺪﻳﺚ
،١٥٥٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٣ :٥ﺣﺪﻳﺚ ،٢٦٠٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١٢٩٥ :٢ﺣﺪﻳﺚ ٣٩٢٧ﻭ
،٣٩٢٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٧ :٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١ :١ﻭ ،١٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٧٦ :٨ﻭ
،١٧٧ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠١ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٢٧٥ :١٢ﻭﻓﻲ ﺍﻟﺒﻌﺾ ﻣﻨﻬﺎ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ
ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٤ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ١٨٣ :١٠ﺣﺪﻳﺚ ،١٨٧٥٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ٤٨ :٢ﺑﺎﺧﺘﻼﻑ ﻓﻲ
ﺍﻟﻠﻔﻆ.
) (٥ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٦ﺍﻷﻡ ٢٥٩ :١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،٩٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٥ :١٩ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٤٨ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٣١ :١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٥١ :١
)(٣٣٠
ﻳﺴﻘﻴﻪ ﻣﺎ ﻳﻘﺘﻞ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ -ﻣﺜﻞ ﺍﻟﺴﻢ -ﻭﻟﻴﺲ ﺍﻟﺴﺤﺮ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ.
ﻭﻗﺪ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﺍﻟﺴﺎﺣﺮ ﻳﻘﺘﻞ ) .(١ﻭﺍﻟﻮﺟﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﻫﺬﺍ
ﻣﻦ ﺍﻟﺴﺎﺣﺮ ﺇﻓﺴﺎﺩ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻌﻲ ﻓﻴﻬﺎ ﺑﻪ ،ﻭﻷﺟﻞ ﺫﻟﻚ ﻭﺟﺐ ﻓﻴﻪ ﺍﻟﻘﺘﻞ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺎ ﺃﻋﺮﻑ ﺍﻟﺴﺤﺮ ﻭﺃﺣﺴﻨﻪ ﻟﻜﻨﻲ ﻻ ﺃﻋﻤﻞ ﺑﻪ ،ﻻ
ﺷﺊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻫﺬﺍ ﺯﻧﺪﻳﻖ ،ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺬﻟﻚ ،ﻓﻮﺟﺐ ﻗﺘﻠﻪ ﻭﻻ ﺗﻘﺒﻞ
ﺗﻮﺑﺘﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻭﺣﻘﻦ ﺩﻣﻪ ،ﻭﻣﻦ ﺃﺑﺎﺣﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
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) (١ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٨٢ :٢ﺣﺪﻳﺚ ،١٧٢٥ﻭﺍﻟﻜﺎﻓﻲ ،٢٦٠ :٧ﺣﺪﻳﺚ ١ﻭ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٤٧ :١٠
ﺣﺪﻳﺚ ٥٨٣ﻭ .٥٨٤
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٥٠ :١
) (٣ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٩ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٥٨ :٣ﻭﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﻟﻤﺎﻟﻚ ،٣٤٩ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٥٤ :١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٤٧ :٢
)(٣٣١
ﻛﺘﺎﺏ ﺍﻟﺒﺎﻏﻲ
)(٣٣٣
ﻛﺘﺎﺏ ﺍﻟﺒﺎﻏﻲ
ﻣﺴﺄﻟﺔ :١ﺍﻟﺒﺎﻏﻲ :ﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ،ﻭﻗﺎﺗﻠﻪ ،ﻭﻣﻨﻊ ﺗﺴﻠﻴﻢ ﺍﻟﺤﻖ
ﺇﻟﻴﻪ ،ﻭﻫﻮ ﺍﺳﻢ ﺫﻡ .ﻭﻓﻲ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺎﻓﺮ ) .(١ﻭﻭﺍﻓﻘﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ
ﺫﻡ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺑﺄﺳﺮﻫﻢ ،ﻭﻳﺴﻤﻮﻧﻬﻢ ﻓﺴﺎﻗﺎ ،ﻭﻛﺬﻟﻚ ﺟﻤﺎﻋﺔ ﻣﻦ
ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻢ ﻓﺴﺎﻕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺪﻳﻦ ).(٣
ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻴﺲ ﺑﺎﺳﻢ ﺫﻡ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﺑﻞ ﻫﻮ ﺍﺳﻢ ﻣﻦ
ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ،ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﺧﺎﻟﻒ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٥ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺣﺮﺑﻚ ﻳﺎ ﻋﻠﻲ
ﺣﺮﺑﻲ ﻭﺳﻠﻤﻚ ﺳﻠﻤﻲ ) (٦ﻭﺣﺮﺏ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻔﺮ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ
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) (١ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻭﻗﺪ ﺣﻜﺎﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻗﺪﺱ ﺳﺮﻩ ﻋﻦ ﺍﻟﺨﻼﻑ ﻣﻦ ﺩﻭﻥ
ﺗﻌﻠﻴﻖ .ﺍﻧﻈﺮ ﺍﻟﻤﺨﺘﻠﻒ )ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ( ﺹ ١٥٦ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺒﻐﺎﺓ.
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣٠ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٣ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٦ :٤ﻭﺍﻷﻡ :٤
،٢١٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٤ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٦٢ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٧٢ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٥٦ :٧
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٢ :١٠
) (٤ﺍﻧﻈﺮ ﺍﻟﻤﺠﻤﻮﻉ .٢١٤ :١٩
) (٥ﺍﻟﺘﻬﺬﻳﺐ ١٤٤ :٦ﺍﻧﻈﺮ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ.
) (٦ﺃﻣﺎﻟﻲ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ ،٥٩ :ﻭﺍﻟﻤﻨﺎﻗﺐ ﻟﻠﺨﻮﺍﺭﺯﻣﻲ ،١٣٠ :ﻭﺍﻟﻤﻨﺎﻗﺐ ﻻﺑﻦ ﺍﻟﻤﻐﺎﺯﻟﻲ ٥٠ :ﺣﺪﻳﺚ .٧٣
)(٣٣٥
ﺣﺮﺏ ﻋﻠﻲ ﻣﺜﻞ ﺫﻟﻚ .ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺍﻟﻠﻬﻢ ﻭﺍﻝ ﻣﻦ ﻭﺍﻻﻩ ،ﻭﻋﺎﺩ ﻣﻦ
ﻋﺎﺩﺍﻩ ،ﻭﺍﻧﺼﺮ ﻣﻦ ﻧﺼﺮﻩ ،ﻭﺍﺧﺬﻝ ﻣﻦ ﺧﺬﻟﻪ( ) (١ﺻﺮﻳﺢ ﺑﺬﻟﻚ ﻷﻥ ﺍﻟﻤﻌﺎﺩﺍﺓ ﻣﻦ
ﺍﻟﻠﻪ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﻠﻜﻔﺎﺭ ﺩﻭﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﺃﺗﻠﻒ ﺍﻟﺒﺎﻏﻲ ﻋﻠﻰ ﺍﻟﻌﺎﺩﻝ ﻧﻔﺴﺎ ﺃﻭ ﻣﺎﻻ ﻭﺍﻟﺤﺮﺏ ﻗﺎﺋﻤﺔ ،ﻛﺎﻥ
ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺍﻟﻤﺎﻝ ،ﻭﺍﻟﻘﻮﺩ ﻓﻲ ﺍﻟﻨﻔﺲ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻥ ﺃﺗﻠﻒ ﻣﺎﻻ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ ،ﺃﺣﺪﻫﻤﺎ :ﻳﻀﻤﻦ .ﻭﺍﻵﺧﺮ :ﻻ
ﻳﻀﻤﻦ.
ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻼ ﻳﻮﺟﺐ ﺍﻟﻘﻮﺩ ﻓﻌﻠﻰ ﻃﺮﻳﻘﻴﻦ ،ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻻ ﻗﻮﺩ ،ﻗﻮﻻ
ﻭﺍﺣﺪﺍ ،ﻭﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﻷﻥ ﺍﻟﻘﺼﺎﺹ ﻗﺪ ﺳﻘﻂ ﺑﺎﻟﺸﺒﻬﺔ ،ﻭﺍﻟﻤﺎﻝ ﻻ ﻳﺴﻘﻂ،
ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻣﺜﻞ ﺍﻟﻤﺎﻝ ،ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻻ ﻗﻮﺩ
ﻋﻠﻴﻪ ) (٣ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺘﻠﻒ ﻋﺎﺩﻻ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻜﻢ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ﻳﺎ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ " ).(٥
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) (١ﻣﻌﺎﻧﻲ ﺍﻷﺧﺒﺎﺭ ٦٨ - ٦٧ :ﺣﺪﻳﺚ ،٨ﻭﻋﻴﻮﻥ ﺃﺧﺒﺎﺭ ﺍﻟﺮﺿﺎ ٤٨ :٢ﺣﺪﻳﺚ ،١٨٣ﻭﺃﻣﺎﻟﻲ ﺍﻟﺸﻴﺦ
ﺍﻟﻄﻮﺳﻲ ،٣٥٣ :١ﻭﺑﺸﺎﺭﺓ ﺍﻟﻤﺼﻄﻔﻰ ،١٢٥ :ﻭﺍﻟﻤﻨﺎﻗﺐ ﻟﻠﺨﻮﺍﺭﺯﻣﻲ ٩٤ :ﻭ ،١١٥ﻭﺍﻟﻤﻨﺎﻗﺐ ﻻﺑﻦ
ﺍﻟﻤﻐﺎﺯﻟﻲ.١٨ :
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢١٠ :١٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٤١٤ :٤
) (٣ﺍﻷﻡ ،٢١٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٠ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٦ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،١٢٥ :٤ﻭﺍﻟﻮﺟﻴﺰ ١٦٤ :٢ﻭ ،١٦٥ﻭﺍﻟﻤﺤﻠﻰ ،١٠٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٦٠ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٧١٠ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٣٢٠ :١٦
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٣٤ :٣
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩٦ :٣ﻭﺍﻟﻤﺤﻠﻰ ،١٠٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٥٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٠ :١٩
) (٥ﺍﻟﺒﻘﺮﺓ.١٧٩ :
)(٣٣٦
ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ " :ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ " ).(١
ﻭﻗﺎﻝ " :ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ).(٢
ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺛﻢ ﺃﻧﺘﻢ ﻳﺎ ﺧﺰﺍﻋﺔ ﻗﺪ ﻗﺘﻠﺘﻢ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻣﻦ ﻫﺬﻳﻞ،
ﻭﺃﻧﺎ ﻭﺍﻟﻠﻪ ﻋﺎﻗﻠﻪ ،ﻓﻤﻦ ﻗﺘﻞ ﺑﻌﺪﻩ ﻗﺘﻴﻼ ﻓﺄﻫﻠﻪ ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ،ﺇﻥ ﺃﺣﺒﻮﺍ ﻗﺘﻠﻮﺍ ،ﻭﺇﻥ
ﺃﺣﺒﻮﺍ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻓﻲ ﺍﻟﺪﻳﻦ ﻗﺎﺗﻠﻬﻢ :ﺗﺪﻭﻥ ﻗﺘﻼﻧﺎ ﻭﻻ ﻧﺪﻱ ﻗﺘﻼﻛﻢ ).(٤
ﻭﻟﻢ ﻳﻨﻜﺮ ﺫﻟﻚ ﺃﺣﺪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺟﻤﺎﻉ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺇﻥ ﻋﻤﺮ ﻗﺎﻝ ﻟﻪ ﺃﺻﺤﺎﺑﻪ :ﻋﻤﻠﻮﺍ ﻟﻠﻪ ،ﻭﺃﺟﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻠﻪ ،ﻭﺇﻧﻤﺎ
ﺍﻟﺪﻧﻴﺎ ﺑﻼﻍ.
ﻗﻴﻞ :ﻗﻮﻝ ﻋﻤﺮ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﻟﻤﺴﺘﺤﻖ ،ﻭﺇﻧﻤﺎ ﺃﻓﺎﺩ ﺃﻥ ﻋﻤﻠﻬﻢ ﻟﻠﻪ،
ﻭﺃﺟﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻠﻪ ،ﻭﻻ ﻳﻤﻨﻊ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﺏ ﺣﻘﻮﻕ ﺍﻟﻀﻤﺎﻥ ﻟﻬﻢ ﺃﻳﻀﺎ.
ﻣﺴﺄﻟﺔ :٣ﻣﺎﻧﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﻳﺎﻡ ﺃﺑﻲ ﺑﻜﺮ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﺮﺗﺪﻳﻦ ،ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﻤﻮﺍ
ﺑﺬﻟﻚ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ ،ﺇﻻ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﻗﺪ ﺳﻤﺎﻫﻢ ﺍﻟﺸﺎﻓﻌﻲ
ﻣﺮﺗﺪﻳﻦ ﻣﻦ ﺣﻴﺚ ﻣﻨﻌﻮﺍ ﺣﻘﺎ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻬﻢ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻢ ﻣﺮﺗﺪﻭﻥ ،ﻷﻧﻬﻢ ﺍﺳﺘﺤﻠﻮﺍ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺇﺳﻼﻣﻬﻢ ﺛﺎﺑﺖ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﺍﺭﺗﺪﺍﺩ ﻓﻌﻠﻴﻪ
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) (١ﺍﻟﺒﻘﺮﺓ.١٧٨ :
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٣ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢١ :٤ﺣﺪﻳﺚ ،١٤٠٦ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٢ :٤ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
٩٥ :٣ﺣﺪﻳﺚ ٥٤ﻭ ،٥٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٨٥ :١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٥٢ :٨ﻭﺗﻠﺨﻴﺺ
ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ .١٦٩٤
) (٤ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٨٣ :٨ﻭ ،١٨٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٤٧ :٤ﻭ .٥٠
) (٥ﺍﻟﻤﺠﻤﻮﻉ ١٤ :٣ﻭ .٣٣٤ :٥
) (٦ﺍﻧﻈﺮ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٧٠ :١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٣٣ :٨ﻭ .٢٤٤
)(٣٣٧
ﺍﻟﺪﻻﻟﺔ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻷﻥ ﺃﺑﺎ ﺑﻜﺮ ﻟﻤﺎ ﻫﻢ ﺑﻘﺘﺎﻟﻬﻢ ﺍﺣﺘﺞ ﻋﻠﻴﻪ ﻋﻤﺮ
ﻣﻨﻜﺮﺍ ﻋﻠﻴﻪ ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ
ﺇﻻ ﺍﻟﻠﻪ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﺑﻬﺎ ﻣﻨﻲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ
ﻫﺬﺍ ﻣﻦ ﺣﻘﻬﺎ ،ﻭﺍﻟﻠﻪ ﻟﻮ ﻣﻨﻌﻮﻧﻲ ﻋﻨﺎﻗﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻄﻮﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻬﺎ ،ﻭﺍﻟﻠﻪ ﻻ ﻓﺮﻗﺖ ﺑﻴﻦ ﻣﺎ ﺟﻤﻊ ﺍﻟﻠﻪ ،ﻳﻌﻨﻲ ﻗﻮﻟﻪ :ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ
ﺍﻟﺰﻛﺎﺓ ).(١
ﻭﺃﺑﻮ ﺑﻜﺮ ﺃﻗﺮ ﻋﻤﺮ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻹﻳﻤﺎﻥ ﻓﻴﻬﻢ ،ﻭﺍﺣﺘﺞ ﻓﻲ ﻗﺘﺎﻟﻬﻢ ﺑﻤﻌﻨﻰ ﺁﺧﺮ،
ﻭﻫﻮ ﺃﻧﻬﻢ ﻣﻨﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺮﺗﺪﻳﻦ ﻋﻨﺪ ﺃﺑﻲ ﺑﻜﺮ ﻟﻘﺎﻝ ﻟﻪ :ﻓﺎﻟﻘﻮﻡ ﻻ
ﻳﻘﻮﻟﻮﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ،ﻓﻠﻤﺎ ﻟﻢ ﻳﺤﺘﺞ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺛﺒﺖ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻩ ﻛﺎﻋﺘﻘﺎﺩ ﻋﻤﺮ
ﻓﻴﻬﻢ ﻣﻦ ﺍﻹﻳﻤﺎﻥ.
ﻭﻷﻥ ﺍﻟﻘﻮﻡ ﻣﻨﻌﻮﺍ ﺑﺘﺄﻭﻳﻞ ،ﻭﺍﺣﺘﺠﻮﺍ ﺣﺠﺔ ﻣﻘﻴﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻓﻘﺎﻟﻮﺍ :ﻗﺎﻝ
ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺻﺪﻗﺔ ﺗﻄﻬﺮﻫﻢ ﻭﺗﺰﻛﻴﻬﻢ ﺑﻬﺎ ﻭﺻﻞ ﻋﻠﻴﻬﻢ ﺇﻥ
ﺻﻼﺗﻚ ﺳﻜﻦ ﻟﻬﻢ " ) (٢ﻛﺎﻧﺖ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻜﻨﺎ ﻟﻨﺎ،
ﻭﻟﻴﺴﺖ ﺻﻼﺓ ﺍﺑﻦ ﺃﺑﻲ ﻗﺤﺎﻓﺔ ﺳﻜﻨﺎ ﻟﻨﺎ ) .(٣ﻓﺄﺧﺒﺮﻭﺍ ﺃﻧﻬﻢ ﻣﺘﻤﺴﻜﻮﻥ ﺑﺪﻳﻦ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻓﺮﻗﻮﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﺑﻲ ﺑﻜﺮ ،ﻓﺈﻥ ﺻﻼﺗﻪ ﻛﺎﻧﺖ ﺭﺣﻤﺔ ﻋﻠﻴﻨﺎ ،ﻭﺻﻼﺓ
ﺃﺑﻲ ﺑﻜﺮ ﻟﻴﺴﺖ ﻛﺬﻟﻚ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻘﻮﻡ ﻟﻤﺎ ﺟﺎﺅﻭﺍ ﺗﺎﺋﺒﻴﻦ ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻠﻪ ﻣﺎ ﻛﻔﺮﻧﺎ ﺑﻌﺪ ﺇﺳﻼﻣﻨﺎ ،ﻭﺇﻧﻤﺎ
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) (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣١ :٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ٥١ :١ﺣﺪﻳﺚ ،٣٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٩٣ :٢ﺣﺪﻳﺚ
،١٥٥٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٣ :٥ﺣﺪﻳﺚ ،٢٦٠٦ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٧ :٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :١
١١ﻭ ،١٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٧٦ :٨ﻭ ،١٧٧ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١٢٩٥ :٢ﺣﺪﻳﺚ ٣٩٢٧ﻭ
،٣٩٢٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠١ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٧٥ :١٢ﻣﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﺑﻌﻀﻬﺎ.
) (٢ﺍﻟﺘﻮﺑﺔ .١٠٣
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٣٦ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٢ :٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٤٤ :٤
)(٣٣٨
ﺷﺤﺤﻨﺎ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻨﺎ ) ،(١ﻓﺎﻟﻘﻮﻡ ﻗﺪ ﺣﻠﻔﻮﺍ ﺃﻧﻬﻢ ﻣﺎ ﻛﻔﺮﻭﺍ .ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ
ﻛﻼﻣﻬﻢ ،ﺑﻴﻦ ﻓﻲ ﺃﺷﻌﺎﺭﻫﻢ ،ﻭﻗﺎﻝ ﺷﺎﻋﺮﻫﻢ:
ﺃﻻ ﺃﺻﺒﺤﻴﻨﺎ ﻗﺒﻞ ﻧﺎﺋﺮﺓ ﺍﻟﻔﺠﺮ * ﻟﻌﻞ ﻣﻨﺎﻳﺎﻧﺎ ﻗﺮﻳﺐ ﻭﻻ ﻧﺪﺭﻱ
ﺃﻃﻌﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻨﺎ * ﻓﻴﺎ ﻋﺠﺒﺎ ﻣﺎ ﺑﺎﻝ ﻣﻠﻚ ﺃﺑﻲ ﺑﻜﺮ
ﻓﺄﺧﺒﺮﻭﺍ ﺃﻧﻬﻢ ﺃﻃﺎﻋﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻓﻲ ﻭﻗﺘﻪ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ،ﻭﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻓﻲ ﺩﻋﺔ،
ﻓﻘﺎﻟﻮﺍ ﻓﻮﺍ ﻋﺠﺒﺎ ﻣﺎ ﺑﺎﻝ ﻣﻠﻚ ﺃﺑﻲ ﺑﻜﺮ.
ﻓﺈﻥ ﺍﻟﺬﻱ ﺳﺄﻟﻮﻛﻢ ﻓﻤﻨﻌﺘﻢ * ﻟﻜﺎﻟﺘﻤﺮ ﺃﻭ ﺃﺣﻠﻰ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﺘﻤﺮ
ﺳﻨﻤﻨﻌﻬﻢ ﻣﺎ ﺩﺍﻡ ﻓﻴﻨﺎ ﺑﻘﻴﺔ * ﻛﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻌﺰﺍﺀ ﻓﻲ ﺳﺎﻋﺔ ﺍﻟﻌﺴﺮ )(٢
ﺛﺒﺖ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﻴﻦ ﻣﺴﺘﻤﺴﻜﻴﻦ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ.
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻭﻟﻰ ) (٣ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺇﻟﻰ ﻏﻴﺮ ﻓﺌﺔ ،ﺃﻭ ﺃﻟﻘﻮﺍ ﺍﻟﺴﻼﺡ ،ﺃﻭ ﻗﻌﺪﻭﺍ،
ﺃﻭ ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﻄﺎﻋﺔ ﺣﺮﻡ ﻗﺘﺎﻟﻬﻢ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻭﻟﻮﺍ ﻣﻨﻬﺰﻣﻴﻦ ﺇﻟﻰ ﻓﺌﺔ ﻟﻬﻢ ،ﺟﺎﺯ
ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﻭﻳﻘﺘﻠﻮﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻤﺮﻭﺯﻱ ).(٤
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻟﻬﻢ ﻭﻻ ﺍﺗﺒﺎﻋﻬﻢ ).(٥
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٧٨ :٨
) (٢ﺍﻧﻈﺮ ﺍﻷﻡ ،٢١٥ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٦ :ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٧٨ :٨ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ
ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﻟﺸﻌﺮ ﻓﻼﺣﻆ.
) (٣ﻭﻟﻰ ﺍﻟﺸﺊ ﻭﺗﻮﻟﻰ ،ﺇﺫﺍ ﺫﻫﺐ ﻫﺎﺭﺑﺎ ﻭﻣﺪﺑﺮﺍ.
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٢٦ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٨٢ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٣ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،١٤٠ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١١ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٢٩٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٣ :١٩ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٦١٦ :٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٥٤ :٧
) (٥ﺍﻷﻡ ،٢١٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٦ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٢٧ :٤ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،١٢٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٠٠ :١٩ﻭ ،٢٠٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٦٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٢ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٤
،٢٩٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٥٤ :٧
)(٣٣٩
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺎﺗﻠﻮﺍ ﺍﻟﺘﻲ ﺗﺒﻐﻲ ﺣﺘﻰ ﺗﻔﺊ ﺇﻟﻰ ﺃﻣﺮ ﺍﻟﻠﻪ " ) (١ﻭﻫﺆﻻﺀ
ﻣﺎ ﻓﺎﺅﺍ ﺇﻟﻰ ﺃﻣﺮ ﺍﻟﻠﻪ.
ﻭﻻ ﻳﻨﺎﻓﻲ ﺫﻟﻚ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻮﻡ ﺍﻟﺠﻤﻞ ﻧﺎﺩﻯ :ﺃﻥ ﻻ ﻳﺘﺒﻊ
ﻣﺪﺑﺮﻫﻢ ) (٢ﻷﻥ ﺃﻫﻞ ﺍﻟﺠﻤﻞ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻓﺌﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﺎ.
ﻭﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٣ﻭﺍﺭﺩﺓ ﺑﻪ.
ﻣﺴﺄﻟﺔ :٥ﻣﻦ ﺳﺐ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻭﺟﺐ ﻗﺘﻠﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺠﺐ ﺗﻌﺰﻳﺮﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻭﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﻦ
ﺳﺐ ﻋﻠﻴﺎ ﻓﻘﺪ ﺳﺒﻨﻲ ﻭﻣﻦ ﺳﺒﻨﻲ ﻓﻘﺪ ﺳﺐ ﺍﻟﻠﻪ ) (٦ﻭﻣﻦ ﺳﺐ ﺍﻟﻠﻪ ﻭﺳﺐ ﻧﺒﻴﻪ ﻓﻘﺪ
ﻛﻔﺮ ،ﻭﻳﺠﺐ ﻗﺘﻠﻪ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻭﻗﻊ ﺃﺳﻴﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻣﻦ ﺍﻟﻤﻘﺎﺗﻠﺔ ،ﻛﺎﻥ ﻟﻺﻣﺎﻡ ﺣﺒﺴﻪ ،ﻭﻟﻢ
ﻳﻜﻦ ﻟﻪ ﻗﺘﻠﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٧
--------------------
) (١ﺍﻟﺤﺠﺮﺍﺕ.٩ :
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٨١ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٢ :٣ﻭﺍﻟﻤﺤﻠﻰ ،١٠١ :١١ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ
،٤٦٣ :٣ﻭﺍﻟﺪﺭﺍﻳﺔ ١٣٨ :٢ﻭ ،١٣٩ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٤٨ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ٣٢ :٥ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٤٤ :٦ﺣﺪﻳﺚ .٢٤٦
) (٤ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٨ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٦ :١٩ﻭ ،٢٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢١ :٧ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ :٣
.١٥٩
) (٥ﺍﻟﻜﺎﻓﻲ ٢٦٩ :٧ﺣﺪﻳﺚ ٤٣ﻭ ،٤٤ﻭﻋﻠﻞ ﺍﻟﺸﺮﺍﻳﻊ ٦٠١ :٢ﺣﺪﻳﺚ ،٥٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٨٦ :١٠
ﺣﺪﻳﺚ ١٠٠ﻭ .١٠١
) (٦ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٢٣ :٦ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ،١٢١ :٣ﻭﺃﻣﺎﻟﻲ ﺍﻟﺼﺪﻭﻕ ،٦٠ :ﻭﺍﻟﻤﻨﺎﻗﺐ
ﻟﻠﺨﻮﺍﺭﺯﻣﻲ ،٨٢ :ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٦٠٢ :١١ﺣﺪﻳﺚ .٣٢٩٠٣
) (٧ﺍﻷﻡ ،٢١٩ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
،١٢٧ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٠٥ :١٩ﻭ ،٢٠٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٧ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٣ :٢ﻭﺍﻟﻤﺤﻠﻰ
.١٠٠ :١١
)(٣٤٠
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻪ ﻗﺘﻠﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ،ﻗﺎﻝ ﻟﻲ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﻳﺎ ﺑﻦ ﺃﻡ ﻋﺒﺪ ،ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺑﻐﻰ ﻣﻦ ﺃﻣﺘﻲ؟ ﻗﺎﻝ،
ﻗﻠﺖ :ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻳﺘﺒﻊ ﻣﺪﺑﺮﻫﻢ ،ﻭﻻ ﻳﺠﻬﺰ ﻋﻠﻰ
ﺟﺮﻳﺤﻬﻢ ،ﻭﻻ ﻳﻘﺘﻞ ﺃﺳﻴﺮﻫﻢ ،ﻻ ﻳﻘﺴﻢ ﻓﻴﺌﻬﻢ ) (٢ﻭﻫﺬﺍ ﻧﺺ.
ﻭﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﺃﺳﻴﺮﺍ ﺟﺊ ﺑﻪ ﺇﻟﻰ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻮﻡ ﺻﻔﻴﻦ ،ﻓﻘﺎﻝ :ﻻ
ﺃﻗﺘﻠﻚ ﺻﺒﺮﺍ ،ﺇﻧﻲ ﺃﺧﺎﻑ ﺍﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ).(٣
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺃﺳﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ -ﻣﺜﻞ:
ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻟﺼﺒﻴﺎﻥ ،ﻭﺍﻟﺰﻣﻨﻰ ،ﻭﺍﻟﺸﻴﻮﺥ ﺍﻟﻬﺮﻣﻰ -ﻻ ﻳﺤﺒﺴﻮﻥ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ﻧﺺ ﻓﻲ ﺍﻷﻡ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻳﺤﺒﺴﻮﻥ ﻛﺎﻟﺮﺟﺎﻝ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻤﻘﺎﺗﻠﻴﻦ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﺤﺒﺲ ﻋﻠﻴﻬﻢ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻗﺎﺗﻞ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ،ﺧﺮﺟﻮﺍ
ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻥ ﻗﺎﺗﻠﻮﺍ ﺑﺸﺒﻬﺔ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻟﻮﺍ :ﺇﻧﺎ ﻟﻢ ﻧﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ
ﻣﻌﺎﻭﻧﺔ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺃﻭ ﻇﻨﻨﺎ ﺃﻥ ﺫﻟﻚ ﺟﺎﺋﺰ ،ﻟﻢ ﻳﺨﺮﺟﻮﺍ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺬﻣﺔ،
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) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٣ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ١٢٦ :١٠ﻭ ،١٢٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٢ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩٥ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٣ :٢
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٤ :١٩ﻭﺍﻟﻤﺤﻠﻰ .١٠٠ :١١
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٢ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٨٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٤٣ :٤ﺣﺪﻳﺚ
،١٧٣٦ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،١٥٥ :٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٤٦٣ :٣ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٣١ :٣
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٨٢ :٨
) (٤ﺍﻷﻡ ،٢١٩ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٦ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٧ :٧ﻭﺍﻟﻮﺟﻴﺰ :٢
.١٦٥
)(٣٤١
ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺎﻟﻤﻴﻦ ﺑﺬﻟﻚ ﻓﻬﻞ ﻳﺨﺮﺟﻮﻥ ﻋﻦ ﺍﻟﺬﻣﺔ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﺃﺣﺪﻫﻤﺎ:
ﻳﺨﺮﺟﻮﻥ ،ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺨﺮﺟﻮﻥ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ :ﺍﻟﻘﻮﻻﻥ ﺇﺫﺍ ﻟﻢ ﻳﺸﺮﻁ ﻋﻠﻴﻬﻢ ﻧﻄﻘﺎ ﻓﻲ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﺃﻧﻪ ﻻ
ﻳﺠﻮﺯ ﻣﻨﻬﻢ ﺍﻟﻘﺘﺎﻝ ﻟﻠﻤﺴﻠﻤﻴﻦ ،ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﻧﻄﻘﺎ ،ﻓﺈﻧﻬﻢ ﻳﺨﺮﺟﻮﻥ ﻋﻦ
ﺍﻟﺬﻣﺔ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﻦ ﺷﺮﻁ ﺻﺤﺔ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﺃﻥ ﻻ ﻳﻘﺎﺗﻠﻮﺍ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻓﻤﺘﻰ ﻗﺎﺗﻠﻮﻫﻢ
ﻧﻘﻀﻮﺍ ﺷﺮﻁ ﺻﺤﺔ ﺍﻟﻌﻘﺪ ،ﻓﺨﺮﺟﻮﺍ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٩ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺴﺘﻌﻴﻦ ﺑﺄﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻭﺑﻪ ﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﺑﻴﻨﺎ ﺃﻧﻬﻢ ﻛﻔﺎﺭ ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ ﻓﻼ ﺧﻼﻑ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻴﻦ
ﺑﺄﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻠﻴﻬﻢ ﻭﻷﻥ ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺫﻟﻚ ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻧﺼﺐ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻗﺎﺿﻴﺎ ﻳﻘﻀﻲ ﺑﻴﻨﻬﻢ ﺃﻭ ﺑﻴﻦ ﻏﻴﺮﻫﻢ ،ﻟﻢ
ﻳﻨﻔﺬ ﺣﻜﻤﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ
ﺣﻜﻤﻪ ﻭﺍﻓﻖ ﺍﻟﺤﻖ ﺃﻭ ﺧﺎﻟﻔﻪ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﺻﺢ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻟﻢ ﻳﻨﻔﺬ ﻟﻪ ﻗﻀﺎﺀ ،ﻭﻻ ﻳﻨﻌﻘﺪ ﻟﻪ ﺍﻟﻮﻻﻳﺔ ).(٤
--------------------
) (١ﺍﻷﻡ ،٢٢١ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٧ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٨ - ٥١٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٢٨ :٤ﻭ
١٢٩ﻭﺍﻟﻮﺟﻴﺰ ،١٦٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١١ :١٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٦ :١٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٢١١ :١٩
) (٣ﺍﻷﻡ ،٢١٩ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٧ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٢٨ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ
،٢٠٦ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٦٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٦ :١٠ﻭﺍﻟﻤﺤﻠﻰ
.١١٢ :١١
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٣٠ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤٢ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٦ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٦٢٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٤ :١٩ﻭﺍﻟﻤﺤﻠﻰ ،١١٠ :١١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٧١٠ :٤ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٣٢١ :١٦
)(٣٤٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻤﻦ ﻳﻌﺘﻘﺪ ﺇﺑﺎﺣﺔ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﺪﻝ
ﻭﺩﻣﺎﺋﻬﻢ ﻟﻢ ﻳﻨﻌﻘﺪ ﻟﻪ ﻗﻀﺎﺀ ،ﻭﻟﻢ ﻳﻨﻔﺬ ﻣﺎ ﺣﻜﻢ ﺑﻪ ،ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺣﻜﻤﻪ ﺍﻟﺤﻖ ﺃﻭ ﻟﻢ
ﻳﻮﺍﻓﻖ .ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻧﻪ ﻻ ﻳﺴﺘﺒﻴﺢ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ،ﻭﻻ ﺩﻣﺎﺋﻬﻢ ،ﻧﻔﺬﺕ
ﻗﻀﺎﻳﺎﻩ ﻛﻤﺎ ﺗﻨﻔﺬ ﻗﻀﺎﻳﺎ ﻏﻴﺮﻩ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﺃﻭ ﻣﻦ ﺃﻫﻞ
ﺍﻟﺒﻐﻲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻮﻟﻴﻪ ﻏﻴﺮ ﺍﻹﻣﺎﻡ ،ﻭﻫﺬﺍ ﻟﻢ
ﻳﻮﻟﻪ ﺍﻹﻣﺎﻡ ،ﻓﻴﺠﺐ ﺃﻥ ﻻ ﻳﻨﻌﻘﺪ ﻭﻻﻳﺘﻪ ،ﻭﻻ ﻳﻨﻔﺬ ﺣﻜﻤﻪ ﻓﻴﻤﺎ ﺣﻜﻢ ﺑﻪ ،ﻷﻥ ﺛﺒﻮﺕ
ﻣﺎ ﻳﺤﻜﻢ ﺑﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺛﺒﻮﺕ ﻗﻀﺎﺋﻪ ﺍﻟﺬﻱ ﺑﻴﻨﺎ ﻓﺴﺎﺩﻩ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻛﺘﺐ ﻗﺎﺿﻲ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺇﻟﻰ ﻗﺎﺿﻲ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻛﺘﺎﺑﺎ
ﺑﺤﻜﻢ ﺣﻜﻢ ﺑﻪ ،ﺃﻭ ﺑﻤﺎ ﺛﺒﺖ ﻋﻨﺪﻩ ،ﻟﻢ ﻳﻌﻤﻞ ﻋﻠﻴﻪ ،ﻭﻻ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﻳﻮﺳﻒ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻤﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﻌﻤﻞ ﺑﻪ ،ﻭﺇﻥ ﻋﻤﻞ ﺑﻪ ﺟﺎﺯ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻗﻀﺎﺀﻩ ﻏﻴﺮ ﺛﺎﺑﺖ ،ﻓﺈﺫﺍ ﻟﻢ ﻳﺜﺒﺖ ﻟﻪ ﺍﻟﻘﻀﺎﺀ ﻓﻼ ﺣﻜﻢ
ﻟﻜﺘﺎﺑﻪ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﺷﻬﺪ ﻋﺪﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ،ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﻭﻟﻢ ﺗﻘﺒﻞ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻏﻴﺮ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٤ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٠ :٧ﻭﺍﻟﻤﺤﻠﻰ ،١١٠ :١١ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٤٠٣ :٣
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠٣ :٣ﻭﺍﻟﻤﺤﻠﻰ .١١٠ :١١
) (٣ﺍﻷﻡ ،٢٢٠ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٣ :١٩
) (٤ﺍﻷﻡ ،٢٢١ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢١٥ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٦٢ :١٠
)(٣٤٣
ﻳﻘﻮﻝ :ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻓﺴﺎﻕ ،ﻟﻜﻨﻪ ﻓﺴﻖ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﺪﻳﻦ ،ﻭﺍﻟﻔﺴﻖ ﻋﻠﻰ ﻃﺮﻳﻖ
ﺍﻟﺘﺪﻳﻦ ﻻ ﺗﺮﺩ ﺑﻪ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪﻫﻢ ،ﻷﻧﻪ ﻳﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺃﻧﻬﻢ ﻛﻔﺎﺭ ،ﻭﺇﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﻓﻼ ﻳﺠﺘﻤﻊ ﺍﻟﻜﻔﺮ ﻣﻊ
ﺍﻟﻌﺪﺍﻟﺔ ،ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﺪﻻ ﻓﻼ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﺇﺟﻤﺎﻋﺎ.
ﻣﺴﺄﻟﺔ :١٣ﺍﻟﺒﺎﻏﻲ ﺇﺫﺍ ﻗﺘﻞ ﻏﺴﻞ ﻭﺻﻠﻲ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻐﺴﻞ ﻭﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﻛﻞ ﺧﺒﺮ ﺭﻭﻱ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ) ،(٤ﻭﻃﺮﻳﻘﺔ
ﺍﻻﺣﺘﻴﺎﻁ ﺃﻳﻀﺎ ﺗﻘﺘﻀﻴﻪ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻓﻲ ﺍﻟﻤﻌﺮﻛﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻻ ﻳﻐﺴﻞ ﻭﻳﺼﻠﻰ
ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ :ﻻ ﻳﺼﻠﻰ ﻋﻠﻴﻪ .ﻭﺍﻟﺜﺎﻧﻲ :ﻳﻐﺴﻞ ﻭﻳﺼﻠﻰ
ﻋﻠﻴﻪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻬﻴﺪ ﻻ ﻳﻐﺴﻞ ،ﻭﻳﺼﻠﻰ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺷﻬﻴﺪ
ﻋﻨﺪﻫﻢ.
ﻣﺴﺄﻟﺔ :١٥ﻗﺪ ﺫﻛﺮﻧﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ :ﺃﻥ ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪﺍ ﻻ ﻳﺮﺙ ﺇﻻ
ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻴﻌﺎ ﺑﻘﺘﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ ﻳﺮﺙ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﺩﻭﻥ ﺍﻟﺪﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ
ﻣﺎﻟﻚ ).(٦
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٢ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٥ :١٩
) (٢ﺍﻷﻡ ،٢٢٢ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٨ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦١ :١٠
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤٢ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦١ :١٠
) (٤ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ٥٦ :٢ﺍﻟﺤﺪﻳﺚ ،٤ - ٣ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ " :ﺻﻠﻮﺍ ﻋﻠﻰ
ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ".
) (٥ﺍﻷﻡ ،٢٢٢ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢٥٨ :
) (٦ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٥٤ :٢ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٢٨٩ :٣ﻭﺍﻟﻮﺟﻴﺰ .٢٦٧ :١
)(٣٤٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺮﺙ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻋﻤﺪﺍ ﻛﺎﻥ ﺃﻭ ﺧﻄﺄ ،ﻣﻄﻴﻌﺎ ﻛﺎﻥ ﺃﻭ
ﻋﺎﺻﻴﺎ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺮﺙ ﺍﻟﻘﺎﺗﻞ ﺇﻻ ﻓﻲ ﺛﻼﺙ ﻣﻮﺍﺿﻊ :ﻭﻫﻮ ﺇﺫﺍ ﻗﺘﻞ ﻭﻫﻮ
ﺻﺒﻲ ﺃﻭ ﻣﺠﻨﻮﻥ ،ﺃﻭ ﻋﺎﻗﻞ ﻗﺘﻞ ﻣﻮﺭﺛﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻟﻠﺮﺟﺎﻝ ﻧﺼﻴﺐ ﻣﻤﺎ
ﺗﺮﻙ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻗﺮﺑﻮﻥ ﻭﻟﻠﻨﺴﺎﺀ ﻧﺼﻴﺐ ﻣﻤﺎ ﺗﺮﻙ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻗﺮﺑﻮﻥ " ) (٤ﻭﻗﻮﻟﻪ
ﺗﻌﺎﻟﻰ " :ﻳﻮﺻﻴﻜﻢ ﺍﻟﻠﻪ ﻓﻲ ﺃﻭﻻﺩﻛﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ " ) (٥ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
" ﻭﻟﻜﻢ ﻧﺼﻒ ﻣﺎ ﺗﺮﻙ ﺃﺯﻭﺍﺟﻜﻢ " ) (٦ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ،ﺇﻻ ﺃﻥ ﻳﻘﻮﻡ
ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﻗﺼﺪ ﺭﺟﻞ ﺭﺟﻼ ﻳﺮﻳﺪ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ،ﺟﺎﺯ ﻟﻪ ﺍﻟﺪﻓﻊ ﻋﻦ
ﻧﻔﺴﻪ ﺃﻭ ﻋﻦ ﻣﺎﻟﻪ ،ﻭﺇﻥ ﺃﺗﻰ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻧﻔﺲ ﻃﺎﻟﺒﻪ ،ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﻓﻊ ﻋﻦ
ﻧﻔﺴﻪ ﺇﺫﺍ ﻃﻠﺐ ﻗﺘﻠﻪ ،ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﺴﻠﻢ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﻓﻊ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ
--------------------
) (١ﺍﻷﻡ ،٢٢٢ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٥٤ :ﻭ ،٢٥٩ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢ :٢ﻭﺍﻟﻮﺟﻴﺰ ،٢٦٧ :١ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٣٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٦٤ :٧ﻭ ،٦٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
٢٢٠ :٧ﻭ ،٦٣ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٩٦ :٣
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣١ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤٢ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩٦ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٦٤ :٧ﻭ ،٦٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٢٠ :٧ﻭ
.٦٣ :١٠
) (٣ﺍﻟﻔﻘﻴﻪ ٢٣٢ :٤ﺣﺪﻳﺚ ،٧٤٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٧٩ :٩ﺣﺪﻳﺚ ١٣٥٧ﻭ ،١٣٥٨ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ١٩٣ :٤
ﺣﺪﻳﺚ ٧٢٥ﻭ .٧٢٦
) (٤ﺍﻟﻨﺴﺎﺀ.٧ :
) (٥ﺍﻟﻨﺴﺎﺀ.١١ :
) (٦ﺍﻟﻨﺴﺎﺀ.١٢ :
)(٣٤٥
ﻳﺴﺘﺴﻠﻢ ،ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻓﻊ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﻟﻰ ﺍﻟﺘﻬﻠﻜﺔ " ) (٢ﻭﺃﻳﻀﺎ ﻣﻌﻠﻮﻡ
ﺑﺄﻭﺍﺋﻞ ﺍﻟﻌﻘﻮﻝ ﻭﺟﻮﺏ ﺩﻓﻊ ﺍﻟﻤﻀﺎﺭ ﻋﻦ ﺍﻟﻨﻔﺲ ،ﻓﻤﻦ ﻟﻢ ﻳﺪﻓﻌﻬﺎ ﻋﻨﻬﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ
ﺍﺳﺘﺤﻖ ﺍﻟﺬﻡ.
ﻣﺴﺄﻟﺔ :١٧ﻣﺎ ﻳﺤﻮﻳﻪ ﻋﺴﻜﺮ ﺍﻟﺒﻐﺎﺓ ﻳﺠﻮﺯ ﺃﺧﺬﻩ ،ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻭﻳﻜﻮﻥ ﻏﻨﻴﻤﺔ
ﻳﻘﺴﻢ ﻓﻲ ﺍﻟﻤﻘﺎﺗﻠﺔ ،ﻭﻣﺎ ﻟﻢ ﻳﺤﻮﻩ ﺍﻟﻌﺴﻜﺮ ﻻ ﻳﺘﻌﺮﺽ ﻟﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺠﻮﺯ ﻷﻫﻞ ﺍﻟﻌﺪﻝ ﺃﻥ ﻳﺴﺘﻤﺘﻌﻮﺍ ﺑﺪﻭﺍﺏ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ،ﻭﻻ
ﺑﺴﻼﺣﻬﻢ ،ﻭﻻ ﻳﺮﻛﺒﻮﻧﻬﺎ ﻟﻠﻘﺘﺎﻝ ،ﻭﻻ ﻳﺮﻣﻮﻥ ﺑﻨﺸﺎﺑﻬﻢ ﺣﺎﻝ ﺍﻟﻘﺘﺎﻝ ﻭﻻ ﻓﻲ ﻏﻴﺮ ﺣﺎﻝ
ﺍﻟﻘﺘﺎﻝ ،ﻭﻣﺘﻰ ﺣﺼﻞ ﻣﻦ ﺫﻟﻚ ﺷﺊ ﻋﻨﺪﻫﻢ ﻛﺎﻥ ﻣﺤﻔﻮﻇﺎ ﻷﺭﺑﺎﺑﻪ ،ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ
ﺍﻟﺤﺮﺏ ﺭﺩ ﻋﻠﻴﻬﻢ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﻮﺯ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺪﻭﺍﺑﻬﻢ ﻭﺑﺴﻼﺣﻬﻢ ﻭﺍﻟﺤﺮﺏ ﻗﺎﺋﻤﻪ ،ﻓﺈﺫﺍ
ﺍﻧﻘﻀﺖ ﻛﺎﻥ ﺫﻟﻚ ﺭﺩﺍ ﻋﻠﻴﻬﻢ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ،ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻘﺎﺗﻠﻮﺍ ﺍﻟﺘﻲ ﺗﺒﻐﻲ
ﺣﺘﻰ ﺗﻔﺊ ﺇﻟﻰ ﺃﻣﺮ ﺍﻟﻠﻪ " ) (٥ﻓﺄﻣﺮ ﺑﻘﺘﺎﻟﻬﻢ ،ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﺑﺴﻼﺣﻬﻢ ﻭﻋﻠﻰ
ﺩﻭﺍﺑﻬﻢ ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ.
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) (١ﺍﻷﻡ ،٢١٥ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٨ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٧ :١٩ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ
.١٢٣٤ :٣
) (٢ﺍﻟﺒﻘﺮﺓ.١٩٥ :
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٨ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٢٧ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٦٥ :٢
ﻭﺍﻟﻤﺤﻠﻰ
،١٠٢ :١١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٢ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٣ :١٠
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٢٦ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٨٢ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٤١٢ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺍﻟﻤﺤﻠﻰ ،١٠٢ :١١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٥٥ :ﻭ ،٢٥٨
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٦٣ :١٠
) (٥ﺍﻟﺤﺠﺮﺍﺕ.٩ :
)(٣٤٦
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺍﻣﺘﻨﻊ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺑﺪﺍﺭﻫﻢ ،ﻭﺃﺗﻮﺍ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ،ﻓﻤﺘﻰ ﻇﻬﺮﻧﺎ
ﻋﻠﻴﻬﻢ ،ﺃﻗﻴﻢ ﺫﻟﻚ ﻋﻠﻴﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﺣﻜﻰ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪﻭﺩ ،ﻭﻻ ﻳﺴﺘﻮﻓﻰ ﻣﻨﻬﻢ
ﺍﻟﺤﻘﻮﻕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ
ﺟﻠﺪﺓ " ) (٣ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٤ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ " :ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻓﺎﺟﻠﺪﻭﻩ ﻓﺈﻥ ﻋﺎﺩ ﻓﺎﺟﻠﺪﻭﻩ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ .ﻭﻣﻦ
ﻓﺮﻕ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺩﻻﻟﺔ.
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٦٥
) (٢ﺍﻟﻠﺒﺎﺏ ،٨٤ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٠٠ :٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦١٩ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٦٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٥ :١٠
) (٣ﺍﻟﻨﻮﺭ.٢ :
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٥ :٤ﺣﺪﻳﺚ ،٤٤٨٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١٩١ :٢ﻭ ،٩٣ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٣١٤ :٨ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٧١ :٤ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٧٧ :٦ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ :٢
،٨٩ﻭﺍﻟﻜﺎﻓﻲ ٢١٨ :٧ﺣﺪﻳﺚ ٢ﻭ ٣ﻭ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٥ :١٠ﺣﺪﻳﺚ ٣٦٣ﻭ ٣٦٤ﻭ .٣٦٧
)(٣٤٧
ﻛﺘﺎﺏ ﺍﻟﻤﺮﺗﺪ
)(٣٤٩
ﻛﺘﺎﺏ ﺍﻟﻤﺮﺗﺪ
ﻣﺴﺄﻟﺔ :١ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺍﺭﺗﺪﺕ ﻻ ﺗﻘﺘﻞ ،ﺑﻞ ﺗﺤﺒﺲ ﻭﺗﺠﺒﺮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺣﺘﻰ
ﺗﺮﺟﻊ ،ﺃﻭ ﺗﻤﻮﺕ ﻓﻲ ﺍﻟﺤﺒﺲ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﻟﺤﻘﺖ
ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ ﺳﺒﻴﺖ ﻭﺍﺳﺘﺮﻗﺖ ).(١
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻬﺎ ﺗﺴﺘﺮﻕ .ﻭﺑﻪ ﻗﺎﻝ ﻗﺘﺎﺩﺓ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺍﺭﺗﺪﺕ ﺍﻟﻤﺮﺃﺓ ﻗﺘﻠﺖ ،ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﺇﻥ ﻟﻢ ﻳﺮﺟﻊ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﺑﻮ ﺑﻜﺮ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﻗﺎﻝ :ﻛﻞ ﻣﺮﺗﺪ ﻣﻘﺘﻮﻝ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٠٨ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٣٥ :٧ﻭ ،١٣٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٦ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٢
،٢٦٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٨٤ :٣ﻭ ،٢٨٥ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ٦٢٤ :٧ﻭ ،٦٣٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٨ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٧٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٤٨ :٢
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٧٦ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٢٨ :١٩
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٠٤ :٨ﺍﻷﻡ ،٢٥٨ :١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٩٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٤ :٧ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٢٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٨ :١٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٣٩ :٤ﻭ ،١٤٠ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٩ :ﻭﺣﺎﺷﻴﺔ
ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٣٩ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٧٦ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ :١٠
،١٠٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٦٨ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،٣٨٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٥ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٤٦ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٧٤٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
.٥ :٨
)(٣٥١
ﺃﻧﺜﻰ ) .(١ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺍﻟﺰﻫﺮﻱ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ،
ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﻧﻬﻰ
ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ) .(٤ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﻧﻬﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪﺓ ).(٥
ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻤﺮﺗﺪﺓ ﺗﺤﺒﺲ ﻭﻻ ﺗﻘﺘﻞ ).(٦
ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺣﻘﻦ ﺍﻟﺪﻣﺎﺀ ،ﻭﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺘﻠﻬﺎ ،ﻓﻌﻠﻰ ﻣﻦ ﺍﺩﻋﻰ
ﻗﺘﻠﻬﺎ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٢ﺍﻟﺰﻧﺪﻳﻖ :ﻫﻮ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺍﻹﺳﻼﻡ ،ﻭﻳﺒﻄﻦ ﺍﻟﻜﻔﺮ ،ﻓﺈﺫﺍ ﺗﺎﺏ
ﻭﻗﺎﻝ :ﺗﺮﻛﺖ ﺍﻟﺰﻧﺪﻗﺔ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﺗﻮﺑﺘﻪ ) ،(٧ﻷﻧﻪ ﺩﻳﻦ ﻣﻜﺘﻮﻡ.
ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٨
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) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٢٠ :٣ﺣﺪﻳﺚ .١٢٨
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١١٩ :٣ :ﺣﺪﻳﺚ ،١٢٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺮﻯ ،٢٠٤ :٨ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٧٧ :٢٤ﻭﻓﺘﺢ
ﺍﻟﺒﺎﺭﻱ ،٢٦٧ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٧٦ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٨ :١٩
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٨ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٦٠ :٣
) (٣ﺍﻟﻜﺎﻓﻲ ٢٥٦ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٧ :١٠ﺣﺪﻳﺚ ،٥٤٣ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٣ :٤ﺣﺪﻳﺚ
،٩٥٩ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ .٣٩٨ :١
) (٤ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢٢١ :٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٣٦ :٤ﺣﺪﻳﺚ ،١٥٦٩ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :٢
٢٣ﻭ ٧٦ﻭ ،١٠٠ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٣١٨ :٥ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺃﻟﻔﺎﻇﻬﺎ.
) (٥ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ،٣٦٩ :١ﻭﺍﻟﻜﺎﻓﻲ ٢٧ :٥ﺣﺪﻳﺚ .١
) (٦ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١١٨ :٣ﺣﺪﻳﺚ ،١٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٠٣ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٤٥٧ :٣
) (٧ﺍﻟﻜﺎﻓﻲ ٢٥٧ :٧ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٤٠ :١٠ﺣﺪﻳﺚ .٥٥٥
) (٨ﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٠ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٠١ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٨٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٦ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٧٩ :٢٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٣ :١٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٦ :٨
)(٣٥٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ ).(١
ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﻭﺍﻳﺘﺎﻥ ) (٢ﻣﺜﻞ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ .ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻗﺘﻠﻪ ﺑﺎﻟﺰﻧﺪﻗﺔ
ﻭﺍﺟﺐ ﺑﻼ ﺧﻼﻑ ،ﻭﻣﺎ ﺃﻇﻬﺮﻩ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﻫﺬﺍ ﺍﻟﻘﺘﻞ
ﻋﻨﻪ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻣﺬﻫﺒﻪ ﺇﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ ،ﻓﺈﺫﺍ ﻃﺎﻟﺒﺘﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻓﻘﺪ ﻃﺎﻟﺒﺘﻪ ﺑﺈﻇﻬﺎﺭ ﻣﺎ
ﻫﻮ ﻣﻈﻬﺮ ﻟﻪ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ﺗﻮﺑﺔ.
ﻣﺴﺄﻟﺔ :٣ﺍﻟﻤﺮﺗﺪ ﻋﻠﻰ ﺿﺮﺑﻴﻦ.
ﺃﺣﺪﻫﻤﺎ :ﻭﻟﺪ ﻋﻠﻰ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ ﻣﻦ ﺑﻴﻦ ﻣﺴﻠﻤﻴﻦ ،ﻓﻤﺘﻰ ﺍﺭﺗﺪ ﻭﺟﺐ ﻗﺘﻠﻪ،
ﻭﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ.
ﻭﺍﻵﺧﺮ :ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻓﺄﺳﻠﻢ ،ﺛﻢ ﺍﺭﺗﺪ ،ﻓﻬﺬﺍ ﻳﺴﺘﺘﺎﺏ ،ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻭﺟﺐ
ﻗﺘﻠﻪ ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﺍﻟﻤﺮﺗﺪ ﻳﻘﺘﻞ ﺑﻐﻴﺮ ﺍﺳﺘﺘﺎﺑﺔ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﺴﺘﺘﺎﺏ ﺳﻮﺍﺀ ﻛﺎﻥ
ﻣﺴﻠﻤﺎ ﻓﻲ ﺍﻷﺻﻞ ﻓﺎﺭﺗﺪ ،ﺃﻭ ﻛﺎﻓﺮﺍ ﻓﺄﺳﻠﻢ ﺛﻢ ﺍﺭﺗﺪ ،ﻓﺈﻥ ﻟﻢ ﻳﺘﺐ ﻭﺟﺐ ﻗﺘﻠﻪ ).(٥
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) (١ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٢ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٦ :٧ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٧ :١٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٧٢ :١٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ :٢٤
،٧٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٦ :٨
) (٢ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٧٩ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٢٧٢ :١٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩٣ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٧ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٣ :١٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
.٦ :٤
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٢٥ :٧
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٢٢٩ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٢٥ :٧
) (٥ﺍﻷﻡ ٢٥٨ :١ﻭ ،١٥٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٩ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٩ :١٩
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٨ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٥ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٥ :٣ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٥ :٤ﻭﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ،١٢٩ :ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ :٤
.١٣٩
)(٣٥٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ ) ،(٢ﻭﻟﻢ ﻳﺸﺮﻁ ﺍﻻﺳﺘﺘﺎﺑﺔ.
ﻭﺭﻭﻱ ﻋﻦ ﻋﺜﻤﺎﻥ ﺃﻧﻪ ﻗﺎﻝ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﻻ ﻳﺤﻞ ﺩﻡ
ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ،ﻛﻔﺮ ﺑﻌﺪ ﺇﻳﻤﺎﻥ ،ﺃﻭ ﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ،ﺃﻭ ﻗﺘﻞ
ﻧﻔﺲ ﺑﻐﻴﺮ ﻧﻔﺲ ) .(٣ﺛﺒﺖ ﺃﻧﻪ ﺃﺑﺎﺡ ﺩﻣﻪ ﻣﻄﻠﻘﺎ ،ﻭﻻ ﻳﻠﺰﻣﻨﺎ ﻓﻴﻤﻦ ﺃﺟﻤﻌﻨﺎ ﻋﻠﻰ
ﺍﺳﺘﺘﺎﺑﺘﻪ ،ﻷﻥ ﺫﻟﻚ ﺧﺼﺼﻨﺎﻩ ﺑﺪﻟﻴﻞ ﺍﻹﺟﻤﺎﻉ.
ﻣﺴﺄﻟﺔ :٤ﻣﻦ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺍﺳﺘﺘﺎﺑﺘﻪ ﻣﺘﻰ ﺗﺎﺏ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﻘﺘﻞ .ﻭﺑﻪ ﻗﺎﻝ
ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﺣﻜﻰ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺠﺪﻳﺪ ﻋﻦ ﻗﻮﻡ ﺃﻧﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻳﺠﺐ
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) (١ﺍﻟﻜﺎﻓﻲ ،٢٥٦ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٦ :١٠ﺣﺪﻳﺚ ٥٤٢ - ٥٤٠ﻭﺹ ١٣٨ﺣﺪﻳﺚ ،٥٤٧ - ٥٤٦
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ
٢٥٢ :٤ﺣﺪﻳﺚ .٩٥٦
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ٧٥ :٤ﻭ ،١٣٨ :٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،٥٩ :٤ﺣﺪﻳﺚ ،١٤٥٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
١٠٨ :٣ﻭ ،١١٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٢٦ :٤ﺣﺪﻳﺚ ،٤٣٥١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ١٠٤ :٧ﻭ ،١٠٥
ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٨ :٢ﺣﺪﻳﺚ ،٢٥٣٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٢١٧ :١ﻭ ٢٨٣ﻭ ،٢٣١ :٥
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٩٥ :٨ﻭ ٢٠٢ﻭ ٢٠٥ﻭ ،٧١ :٩ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٥٣٨ :٣ﻭﻧﺼﺐ
ﺍﻟﺮﺍﻳﺔ ،٤٠٧ :٣ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٦١ :٦ﻭﺍﻟﺪﺭﺍﻳﺔ ١٣٦ :٢ﺣﺪﻳﺚ .٧٤٣
) (٣ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٩٢ :٧ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٧ :٢ﺣﺪﻳﺚ ،٢٥٣٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٠ :٤ﺣﺪﻳﺚ
،٤٥٠٢ﻭﻣﺴﻨﺪ ﺃﺣﺪ ﺑﻦ ﺣﻨﺒﻞ ،٦١ :١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٩٤ :٨ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ :٤
،٣٥٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣١٧ :٣
) (٤ﺍﻷﻡ ،١٥٨ :٦ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٠ :٤ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٠ :٣
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٥ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٨ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٤٩ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ :٣
،١٦٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٨٠ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ :١٠
،٩٨ﻭﺍﻟﻠﺒﺎﺏ ٢٧٥ :٣ﻭ .٢٧٦
)(٣٥٤
ﻗﺘﻠﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ،
ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ).(٢
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺛﻢ ﻛﻔﺮﻭﺍ ﺛﻢ ﺁﻣﻨﻮﺍ " ) (٣ﻓﺄﺛﺒﺘﻪ ﻣﺆﻣﻨﺎ ﺑﻌﺪ
ﻛﻔﺮﻩ.
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻳﺤﻠﻔﻮﻥ ﺑﺎﻟﻠﻪ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﻟﻘﺪ ﻗﺎﻟﻮﺍ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻭﻛﻔﺮﻭﺍ ﺑﻌﺪ
ﺇﺳﻼﻣﻬﻢ ﻭﻫﻤﻮﺍ ﺑﻤﺎ ﻟﻢ ﻳﻨﺎﻟﻮﺍ -ﺇﻟﻰ ﻗﻮﻟﻪ -ﻓﺈﻥ ﻳﺘﻮﺑﻮﺍ ﻳﻚ ﺧﻴﺮﺍ ﻟﻬﻢ " ) (٤ﻓﺄﺧﺒﺮ ﺃﻥ
ﺍﻟﺘﻮﺑﺔ ﺧﻴﺮ ﻟﻬﻢ.
ﻭﺭﻭﻱ ﻣﺎ ﻗﻠﻨﺎﻩ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ،ﻷﻥ ﺃﺑﺎ ﺑﻜﺮ
ﻗﺎﺗﻞ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ،ﻓﻤﻦ ﺃﺳﻠﻢ ﻛﻒ ﻋﻨﻪ ).(٥
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺷﻴﺨﺎ ﺗﻨﺼﺮ ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ ،ﻓﻠﻤﺎ ﻟﻢ
ﻳﻘﺒﻞ ﻗﺘﻠﻪ ) (٦ﻭﻗﺪ ﻗﺪﻣﻨﺎﻩ.
ﻣﺴﺄﻟﺔ :٥ﺍﻻﺳﺘﺘﺎﺑﺔ ﻭﺍﺟﺒﺔ ﻓﻴﻤﻦ ﺷﺮﻃﻪ ﺍﻻﺳﺘﺘﺎﺑﺔ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٢٩ :١٩
) (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،٥١ :١ﺣﺪﻳﺚ ٣٢ﻭ ،٣٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٩٣ :٢ﺣﺪﻳﺚ ،١٥٥٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
٣ :٥ﺣﺪﻳﺚ ،٢٦٠٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١٢٩٥ :٢ﺣﺪﻳﺚ ٣٩٢٧ﻭ ،٣٩٢٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ :٢
٨٩ﺣﺪﻳﺚ ٢ﻭ ،٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١ :١ﻭ ،١٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٣ :٣ﻭ ،١٧٩ :٨
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٤٠١ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢٧٥ :١٢
) (٣ﺍﻟﻨﺴﺎﺀ.١٣٨ :
) (٤ﺍﻟﺘﻮﺑﺔ.٧٤ :
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٠١ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٢٥٦ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٧ :١٠ﺣﺪﻳﺚ ،٥٤٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٣ :٤ﺣﺪﻳﺚ
.٩٥٨
)(٣٥٥
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(١
ﻭﺍﻟﺜﺎﻧﻲ :ﻣﺴﺘﺤﺒﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻇﺎﻫﺮﻫﺎ ﺍﻹﻳﺠﺎﺏ.
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻋﺮﺽ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﺬﻱ ﻛﺎﻥ
ﺗﻨﺼﺮ ،ﻓﻠﻤﺎ ﻟﻢ ﻳﻘﺒﻞ ﻗﺘﻠﻪ ).(٤
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺣﻴﻦ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ ،ﻓﻘﺎﻝ:
ﻫﻼ ﺣﺒﺴﺘﻤﻮﻩ ﺛﻼﺛﺎ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ
ﺍﻟﻘﺎﺭﺉ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻗﺪﻡ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺭﺟﻞ ﻣﻦ ﻗﺒﻞ ﺃﺑﻲ ﻣﻮﺳﻰ
ﺍﻷﺷﻌﺮﻱ ،ﻓﺴﺄﻟﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻓﺄﺧﺒﺮﻩ ،ﺛﻢ ﻗﺎﻝ :ﻫﻞ ﻛﺎﻥ ﻓﻴﻜﻢ ﻣﻦ ﻣﻘﺪﻣﻪ ﺧﺒﺮ؟
ﻗﺎﻝ :ﻧﻌﻢ ،ﺭﺟﻞ ﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻣﻪ .ﻗﺎﻝ :ﻓﻤﺎﺫﺍ ﻓﻌﻠﺘﻢ ﺑﻪ؟ ﻗﺎﻝ :ﻗﺪﻣﻨﺎﻩ ﻓﻀﺮﺑﻨﺎ
ﻋﻨﻘﻪ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﻫﻼ ﺣﺒﺴﺘﻤﻮﻩ ﺛﻼﺛﺎ ،ﻭﺃﻃﻌﻤﺘﻤﻮﻩ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﺭﻏﻴﻔﺎ،
ﻭﺍﺳﺘﺘﺒﺘﻤﻮﻩ ﻟﻌﻠﻪ ﻳﺘﻮﺏ ﻭﻳﺮﺍﺟﻊ ﺃﻣﺮ ﺍﻟﻠﻪ ،ﺍﻟﻠﻬﻢ ﻟﻢ ﺃﺣﻀﺮﻩ ﻭﻟﻢ ﺁﻣﺮ ،ﻭﻟﻢ ﺃﺭﺽ ﺇﺫﺍ
ﺑﻠﻐﻨﻲ ) .(٥ﻓﺄﻧﻜﺮ ﺗﺮﻙ ﺍﻻﺳﺘﺘﺎﺑﺔ ،ﻭﻟﻢ ﻳﻨﻜﺮﻭﺍ ﻋﻠﻴﻪ ،ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﻭﺍﺟﺒﺎ ﻟﻤﺎ ﺃﻧﻜﺮﻩ.
ﻣﺴﺄﻟﺔ :٦ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻳﺴﺘﺘﺎﺏ ،ﻟﻢ ﻳﺤﺪﻩ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻘﺪﺭ ،ﻭﺍﻷﻭﻟﻰ ﺃﻥ
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٢٩ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٣٩ :٤ﻭ ،١٤٠
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٤ :٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٤ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻕ ،٢٨٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٥ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٨٥ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٧٨ :١٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٢٩ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٤ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٣٩ :٤ﻭ
،١٤٠ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٠ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ .٩٩ :١٠
) (٣ﺍﻟﻜﺎﻓﻲ ٢٥٦ :٧ﺣﺪﻳﺚ ٢ﻭ ٣ﻭ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٧ :١٠ﺣﺪﻳﺚ ،٥٤٤ - ٥٤٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ :٤
٢٥٣ﺣﺪﻳﺚ .٩٦٠ - ٩٥٨
) (٤ﺍﻟﻜﺎﻓﻲ ٢٥٦ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٧ :١٠ﺣﺪﻳﺚ ،٥٤٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٣ :٤ﺣﺪﻳﺚ
.٩٥٨
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٠٦ :٨ﻭ ،٢٠٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٥٠ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢ :٨
)(٣٥٦
ﻻ ﻳﻜﻮﻥ ﻣﻘﺪﺭﺍ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺳﻮﺍﺀ ﻗﺎﻝ ﺃﻧﻪ ﻭﺍﺟﺐ ﺃﻭ ﻣﺴﺘﺤﺐ ،ﺃﺣﺪﻫﻤﺎ :ﻳﺴﺘﺘﺎﺏ
ﺛﻼﺛﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﻭﻫﻮ ﻇﺎﻫﺮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ).(١
ﻭﺍﻵﺧﺮ :ﻳﺴﺘﺘﺎﺏ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﺇﻻ ﻗﺘﻞ ،ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ
ﺍﻟﻤﺰﻧﻲ ).(٢
ﻭﺭﻭﻭﺍ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻳﺴﺘﺘﺎﺏ ﺷﻬﺮﺍ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ :ﻳﺴﺘﺘﺎﺏ ﻣﺎ ﺩﺍﻡ ﻳﺮﺟﻰ ﺭﺟﻮﻋﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﺘﺤﺪﻳﺪ ﺑﺬﻟﻚ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ :ﺗﻨﺼﺮ ﺭﺟﻞ ،ﻓﺪﻋﺎﻩ ﻭﻋﺮﺽ ﻋﻠﻴﻪ
ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ،ﻓﻠﻢ ﻳﺮﺟﻊ ،ﻓﻘﺘﻠﻪ ) ،(٥ﻭﻟﻢ ﻳﺆﺧﺮﻩ ،ﻭﻇﺎﻫﺮ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﺗﻘﺪﻳﺮ
ﻓﻴﻪ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ ).(٦
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٧٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٧٦ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩٩ :١٠ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٩
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٤ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٨٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
،٣٨٦ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ١٩٠ :١١ﻭ ،١٩١ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
،١٢٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٠ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٥ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٠ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٦٢٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٠ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
.٥٢٠
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٩ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٥ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٢٠ :
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٠ :٤ﻭﺍﻟﻮﺟﻴﺰ .١٦٦ :٢
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٠ :١٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٨ :٨
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣٠ :١٩
) (٥ﺍﻟﻜﺎﻓﻲ ٢٥٦ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٧ :١٠ﺣﺪﻳﺚ ،٥٤٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٣ :٤ﺣﺪﻳﺚ
.٩٥٨
) (٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٧٥ :٤ﻭ ،١٣٨ :٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٠٨ :٣ﻭ ،١١٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٥٩ :٤
ﺣﺪﻳﺚ ،١٤٥٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٢٦ :٤ﺣﺪﻳﺚ ،٤٣٥١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ١٠٤ :٧ﻭ ،١٠٥ﻭﺳﻨﻦ
ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٨ :٢ﺣﺪﻳﺚ ،٢٥٣٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٢١٧ :١ﻭ ،٢٨٣ﻭ ،٢٣١ :٥ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ١٩٥ :٨ﻭ ٢٠٢ﻭ ٢٠٥ﻭ ،٧١ :٩ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٥٣٨ :٣ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ
،٤٠٣ :٣ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٦١ :٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٤٨ :٤ﺣﺪﻳﺚ ،١٧٣٧ﻭﺍﻟﺪﺭﺍﻳﺔ ١٣٦ :٢
ﺣﺪﻳﺚ .٧٤٣
)(٣٥٧
ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﻘﺘﻞ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﺘﺎﺑﺔ ،ﺇﻻ ﻣﺎ ﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻻﺳﺘﺘﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٧ﺍﻟﻤﺮﺗﺪ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ ،ﺯﺍﻝ ﻣﻠﻜﻪ ﻋﻦ ﻣﺎﻟﻪ ،ﻭﺗﺼﺮﻓﻪ
ﺑﺎﻃﻞ .ﻭﺇﻥ ﻛﺎﻥ ﻋﻦ ﺇﺳﻼﻡ ﻗﺒﻠﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ،ﻻ ﻳﺰﻭﻝ ﻣﻠﻜﻪ ،ﻭﺗﺼﺮﻓﻪ ﺻﺤﻴﺢ.
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﻃﺮﻳﻘﻴﻦ.
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻓﻲ ﻣﻠﻜﻪ ﻭﺗﺼﺮﻓﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ،ﺃﺣﺪﻫﺎ :ﻻ ﻳﺰﻭﻝ ﻣﻠﻜﻪ ﻭﺗﺼﺮﻓﻪ
ﺻﺤﻴﺢ .ﺍﻟﺜﺎﻧﻲ :ﻳﺰﻭﻝ ﻣﻠﻜﻪ ﻭﺗﺼﺮﻓﻪ ﺑﺎﻃﻞ ﺍﻟﺜﺎﻟﺚ :ﻳﻜﻮﻥ ﻣﺮﺍﻋﻰ ﻭﻛﺬﻟﻚ
ﺗﺼﺮﻓﻪ ،ﻓﺈﻥ ﻋﺎﺩ ﺗﺒﻴﻨﺎ ﺃﻥ ﻣﻠﻜﻪ ﻣﺎ ﺯﺍﻝ ﻋﻨﻪ ،ﻭﺃﻥ ﺗﺼﺮﻓﻪ ﻭﻗﻊ ﺻﺤﻴﺤﺎ ﻭﺇﻥ ﻣﺎﺕ
ﺃﻭ ﻗﺘﻞ ﺗﺒﻴﻨﺎ ﺃﻥ ﻣﻠﻜﻪ ﺯﺍﻝ ﻋﻨﻪ ﺑﺎﻟﺮﺩﺓ ،ﻭﺃﻥ ﺗﺼﺮﻓﻪ ﺑﺎﻃﻞ ).(١
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ ﻓﻲ ﺗﺼﺮﻓﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻭﻓﻲ ﻣﻠﻜﻪ ﻗﻮﻻﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻷﻭﻝ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺘﻠﻪ ،ﻭﻗﺴﻤﺔ ﻣﺎﻟﻪ ﺑﻴﻦ
ﺍﻟﻮﺭﺛﺔ ،ﻭﻭﺟﻮﺏ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ.
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺯﻭﺍﻝ ﻣﻠﻜﻪ ،ﻭﺍﻷﺻﻞ ﺑﻘﺎﺋﻪ،
ﻭﻣﻦ ﺍﺩﻋﻰ ﺯﻭﺍﻝ ﻣﻠﻜﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﺮﺗﺪ ،ﻭﺧﻠﻒ ﻣﺎﻻ ،ﻭﻟﻪ ﻭﺭﺛﺔ ﻣﺴﻠﻤﻮﻥ ﻭﺭﺛﻮﻩ ،ﺳﻮﺍﺀ
ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺍﻛﺘﺴﺒﻪ ﺣﺎﻝ ﺇﺳﻼﻣﻪ ﺃﻭ ﺣﺎﻝ ﻛﻔﺮﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ).(٣
--------------------
) (١ﺍﻷﻡ ،١٦٢ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٢ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٢٣٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٨ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩٩ :١٠
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣٥ :١٩
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٠١ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٨ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٩١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٩١ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٥ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٤٥٥ :٦
)(٣٥٨
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﺮﺙ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﺍﻛﺘﺴﺒﻪ ﺣﺎﻝ ﺣﻘﻦ ﺩﻣﻪ ،ﻭﻫﻮ
ﺣﺎﻝ ﺇﺳﻼﻣﻪ ﺇﻟﻰ ﺁﺧﺮ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺇﺳﻼﻣﻪ ،ﻭﻣﺎ ﺍﻛﺘﺴﺒﻪ ﺣﺎﻝ ﺇﺑﺎﺣﺔ ﺩﻣﻪ
ﻓﺊ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻜﻞ ﻓﺊ ،ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﺣﺎﻝ ﺍﻹﺳﻼﻡ ﻭﺣﺎﻝ ﺍﻻﺭﺗﺪﺍﺩ ،ﻭﻻ
ﻳﺮﺛﻪ ﻣﺴﻠﻢ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻳﻮﺻﻴﻜﻢ ﺍﻟﻠﻪ ﻓﻲ ﺃﻭﻻﺩﻛﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ
ﺍﻷﻧﺜﻴﻴﻦ " ) (٣ﻭﻗﻮﻟﻪ " :ﻟﻠﺮﺟﺎﻝ ﻧﺼﻴﺐ ﻣﻤﺎ ﺗﺮﻙ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻗﺮﺑﻮﻥ " )(٤
ﻭﻗﻮﻟﻪ " :ﻭﻟﻜﻢ ﻧﺼﻒ ﻣﺎ ﺗﺮﻙ ﺃﺯﻭﺍﺟﻜﻢ " ) (٥ﻭﻏﻴﺮ ﺫﻟﻚ ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻓﻮﺟﺐ
ﺣﻤﻠﻪ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٩ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻣﻌﺘﻘﺪﺍ ﺃﻧﻬﺎ ﻏﻴﺮ ﻭﺍﺟﺒﺔ ،ﻛﺎﻥ ﻛﺎﻓﺮﺍ ،ﻳﺠﺐ ﻗﺘﻠﻪ
ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻛﺴﻼ ﻭﺗﻮﺍﻧﻴﺎ ﻭﻣﻊ ﺫﻟﻚ ﻳﻌﺘﻘﺪ ﺗﺤﺮﻳﻢ ﺗﺮﻛﻬﺎ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ
ﻓﺎﺳﻘﺎ ﻳﺆﺩﺏ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ :ﻳﺤﺒﺲ ﺣﺘﻰ ﻳﺼﻠﻲ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﺘﺎﺏ ﻛﻤﺎ ﻳﺴﺘﺘﺎﺏ ﺍﻟﻤﺮﺗﺪ ،ﻓﺈﻥ
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٠١ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٩١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٩١ :٤ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،١٣٨ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٤٥٥ :٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٨٥ :٣
) (٢ﺍﻷﻡ ،٢٥٧ :١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٧ :١٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٠٠ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ
،١٣٨ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٩١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٩١ :٤
) (٣ﺍﻟﻨﺴﺎﺀ.١١ :
) (٤ﺍﻟﻨﺴﺎﺀ.٧ :
) (٥ﺍﻟﻨﺴﺎﺀ.١٢ :
) (٦ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٧ :١ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٥١ :٢
)(٣٥٩
ﻟﻢ ﻳﻔﻌﻞ ﻭﺟﺐ ﻗﺘﻠﻪ ).(١
ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻳﻜﻔﺮ ﺑﺬﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺇﻳﺠﺎﺏ ﺍﻟﻘﺘﻞ ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻗﺪ ﻣﻀﺖ ﻫﺬﻩ ﻓﻲ ﻛﺘﺎﺏ
ﺍﻟﺼﻼﺓ.
ﻣﺴﺄﻟﺔ :١٠ﺍﻟﻤﺮﺗﺪ ﺍﻟﺬﻱ ﻳﺴﺘﺘﺎﺏ ﺇﺫﺍ ﻟﺤﻖ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ ﻟﻢ ﻳﺠﺮ ﺫﻟﻚ ﻣﺠﺮﻯ
ﻣﻮﺗﻪ ،ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ ،ﻭﻻ ﻳﻨﻌﺘﻖ ﻣﺪﺑﺮﻩ ،ﻭﻻ ﺗﺤﻞ ﺍﻟﺪﻳﻮﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺮﻱ ﺫﻟﻚ ﻣﺠﺮﻯ ﻣﻮﺗﻪ ،ﺗﺤﻞ ﺩﻳﻮﻧﻪ ،ﻭﻳﻨﻌﺘﻖ ﻣﺪﺑﺮﻩ،
ﻭﻳﻘﺴﻢ ﻣﺎﻟﻪ ﺑﻴﻦ ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻫﺬﺍ ﺣﻲ ،ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﻮﺭﺙ ﻛﺴﺎﺋﺮ ﺍﻷﺣﻴﺎﺀ ،ﻭﻟﺤﻮﻗﻪ ﺑﺪﺍﺭ
ﺍﻟﺤﺮﺏ ﻣﻦ ﺃﺟﺮﺍﻩ ﻣﺠﺮﻯ ﺍﻟﻤﻮﺕ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﺭﺯﻕ ﺍﻟﻤﺮﺗﺪ ﺃﻭﻻﺩﺍ ﺑﻌﺪ ﺍﻻﺭﺗﺪﺍﺩ ،ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﺣﻜﻢ
ﺍﻟﻜﻔﺎﺭ ،ﻳﺠﻮﺯ ﺍﺳﺘﺮﻗﺎﻗﻬﻢ ،ﺳﻮﺍﺀ ﻭﻟﺪﻭﺍ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻻ ﻳﺠﻮﺯ ،ﻷﻥ ﺍﻟﻮﻟﺪ ﻳﻠﺤﻖ ﺑﺄﺑﻴﻪ ،ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻥ ﺃﺑﺎﻩ ﻻ ﻳﺴﺘﺮﻕ ﻷﻧﻪ
ﻗﺪ ﺛﺒﺖ ﻟﻪ ﺣﺮﻣﺔ ﺍﻹﺳﻼﻡ ،ﻓﻜﺬﻟﻚ ﻭﻟﺪ ﻣﻦ ﻗﺪ ﺛﺒﺖ ﻟﻪ ﺣﺮﻣﺔ ﺍﻹﺳﻼﻡ ).(٥
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٠ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٣ :٣ﻭ ،١٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٥١ :٢
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤١٦ :١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٨٧ :١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٢
١٥٠ﻭ .١٥ ١
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٩ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٩٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٣٩٣ :٤
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٠٤ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٧ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٩٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٩٣ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٧ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٩ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٧ :١٩ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .١٠١ :١٠
) (٥ﺍﻷﻡ ،٢٥٨ :١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٠ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٨٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٠٣ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٥٢ :٢
)(٣٦٠
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺴﺘﺮﻕ ،ﻷﻧﻪ ﻛﺎﻓﺮ ﺑﻴﻦ ﻛﺎﻓﺮﻳﻦ ،ﻛﺎﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ﻭﻻ ﻓﺮﻕ ﻋﻨﺪﻩ
ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻻ ﻳﺴﺘﺮﻗﻮﻥ ،ﻭﺇﻥ ﻟﺤﻘﻮﺍ ﺑﺪﺍﺭ
ﺍﻟﻜﻔﺮ ﺟﺎﺯ ﺍﺳﺘﺮﻗﺎﻗﻬﻢ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻛﻞ ﻇﺎﻫﺮ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﺳﺘﺮﻗﺎﻕ ﺫﺭﺍﺭﻱ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻇﺎﻫﺮ ﻛﺘﺎﺏ
ﺃﻭ ﺧﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻷﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ،ﻭﻣﻦ ﺧﺼﻬﺎ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﻧﻘﺾ ﺍﻟﺬﻣﻲ ﺃﻭ ﺍﻟﻤﻌﺎﻫﺪ ﺍﻟﺬﻣﺔ ﺃﻭ ﺍﻟﻌﻬﺪ ،ﻭﻟﺤﻖ ﺑﺪﺍﺭ
ﺍﻟﺤﺮﺏ ،ﻭﺧﻠﻒ ﺃﻣﻮﺍﻻ ﻭﺫﺭﻳﺔ ﻋﻨﺪﻧﺎ ،ﻓﺄﻣﺎﻧﻪ ﻓﻲ ﺫﺭﻳﺘﻪ ﻭﻣﺎﻟﻪ ﺑﺎﻕ ﺑﻼ ﺧﻼﻑ،
ﻓﺈﻥ ﻣﺎﺕ ﻭﺭﺛﻪ ﻭﺭﺛﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ،ﻭﻭﺭﺛﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻣﻴﺮﺍﺛﻪ ﻟﻮﺭﺛﺘﻪ ﻣﻦ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﺩﻭﻥ ﻭﺭﺛﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻲ
ﺑﻠﺪ ﺍﻹﺳﻼﻡ ،ﻷﻧﻪ ﻻ ﺗﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺤﺮﺑﻲ ﻭﺍﻟﺬﻣﻲ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻛﻞ ﻇﺎﻫﺮ ﻳﺪﻝ ﻋﻠﻰ ﻣﻴﺮﺍﺙ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻓﻌﻤﻮﻣﻬﺎ
ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ.
ﻣﺴﺄﻟﺔ :١٣ﻣﺎ ﻳﺨﺺ ﺍﻟﺤﺮﺑﻲ ﻣﻦ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻨﺎ ،ﺃﻭ ﺟﻤﻴﻌﻪ ﻋﻠﻰ ﻣﺬﻫﺐ
ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﺈﻧﻪ ﻳﺰﻭﻝ ﻋﻨﻪ ﺃﻣﺎﻧﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺃﻣﺎﻧﻪ ﺑﺎﻕ ).(٤
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٣٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٣٠ :٧
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٣٩ :٧ﻭ ،١٤٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٩١ :٣ﻭ ،٢٩٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٠ :٧ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٠٣ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤٠٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٤٠٣ :٤
) (٣ﺍﻟﻮﺟﻴﺰ ٢٦٦ :١ﻭ ،١٩٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٣٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٢٥ :٣
) (٤ﺍﻟﻮﺟﻴﺰ .١٩٦ :٢
)(٣٦١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﻓﻲ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺯﻭﺍﻝ ﺍﻷﻣﺎﻥ ﻋﻨﻪ ،ﻭﺇﻧﻤﺎ ﺃﺧﺮﺟﻨﺎ
ﺯﻣﺎﻥ ﺣﻴﺎﺓ ﻫﺬﺍ ﺍﻟﻤﻴﺖ ﺑﺪﻟﻴﻞ ،ﻭﻫﻮ ﺃﻧﻪ ﻛﺎﻥ ﻋﻘﺪ ﺍﻷﻣﺎﻥ ﻟﻨﻔﺴﻪ ﻭﻟﻤﺎﻟﻪ ،ﻓﻠﻤﺎ ﻧﻘﺾ
ﻫﻮ ﺍﻷﻣﺎﻥ ﻓﻲ ﻧﻔﺴﻪ ﻟﻢ ﻳﻨﺘﻘﺾ ﻓﻲ ﻣﺎﻟﻪ ،ﻭﻟﻴﺲ ﻫﺎﻫﻨﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻟﺤﺮﺑﻲ ﺃﻣﺎﻥ ﻻ
ﻓﻲ ﻧﻔﺴﻪ ﻭﻻ ﻓﻲ ﻣﺎﻟﻪ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﺰﻭﻝ ﺃﻣﺎﻧﻪ ﻭﻳﻜﻮﻥ ﻓﻴﺌﺎ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ.
)(٣٦٢
ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ
)(٣٦٣
ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ
ﻣﺴﺄﻟﺔ :١ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺜﻴﺐ ﺍﻟﺮﺟﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(١
ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﺨﻮﺍﺭﺝ ) (٢ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﻻ ﺭﺟﻢ ﻓﻲ ﺷﺮﻋﻨﺎ ،ﻷﻧﻪ ﻟﻴﺲ ﻓﻲ ﻇﺎﻫﺮ
ﺍﻟﻘﺮﺁﻥ ،ﻭﻻ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ :ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﺧﺬﻭﺍ
ﻋﻨﻲ ،ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﻪ ﻟﻬﻦ ﺳﺒﻴﻼ ،ﺍﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺗﻐﺮﻳﺐ ﻋﺎﻡ ،ﻭﺍﻟﺜﻴﺐ
ﺑﺎﻟﺜﻴﺐ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺍﻟﺮﺟﻢ ).(٤
--------------------
) (١ﺍﻷﻡ ،١٣٤ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٤ :٢٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
:٤
،١٤٦ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٠ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﻤﻮﻃﺄ ٨٢٠ :٢ﺣﺪﻳﺚ ،٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ
،٢٣٦ :٦ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٦ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٢١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
،١٢١ﻭﺍﻟﻤﺤﻠﻰ ٢٣٣ :١١ﻭ ،٢٣٤ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٤ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٨٧ :٥
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١١٨ :١٠ﻭ ،١٢٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٥١ :١٠
) (٢ﺍﻟﺨﻮﺍﺭﺝ :ﻫﻢ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺑﻌﺪ ﺍﻟﺘﺤﻜﻴﻢ ﻳﻮﻡ ﺻﻔﻴﻦ ،ﻭﻗﺎﻟﻮﺍ :ﻻ
ﺣﻜﻢ ﺇﻻ ﻟﻠﻪ ،ﻭﻛﻔﺮﻭﺍ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻠﺠﻢ ﺍﻟﺨﺎﺭﺟﻲ ﺍﻟﺬﻱ ﻗﺘﻞ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
) (٣ﺍﻟﻤﺤﻠﻰ ،٢٣٣ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٥١ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٦ :٩
ﻭﺍﻟﻤﺠﻤﻮﻉ .١٤ :٢٠
) (٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣١٦ :٣ﺣﺪﻳﺚ ١٢ﻭ ،١٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٨١ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤١ :٤
ﺣﺪﻳﺚ ،١٤٣٤ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٤ :٤ﺣﺪﻳﺚ ،٤٤١٥ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٢ :٢ﺣﺪﻳﺚ
،٢٥٥٠ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٤ :٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٣١٨ :٥ﻭ ٣٢٠ﻭ ،٣٢٧ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢١٠ :٨ﻭ .٢٢٢
)(٣٦٥
ﻭﺯﻧﺎ ﻣﺎ ﻋﺰ ) ،(١ﻓﺮﺟﻤﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ) ،(٢ﻭﺭﺟﻢ ﺍﻟﻐﺎﻣﺪﻳﺔ )،(٣
ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺟﻢ ﻳﻬﻮﺩﻳﻴﻦ
ﺯﻧﻴﺎ ).(٤
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻮﻻ ﺇﻧﻨﻲ ﺃﺧﺸﻰ ﺃﻥ ﻳﻘﺎﻝ ﺯﺍﺩ ﻋﻤﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ
ﻟﻜﺘﺒﺖ ﺁﻳﺔ ﺍﻟﺮﺟﻢ ﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﺟﻤﻮﻫﻤﺎ ﺍﻟﺒﺘﺔ،
ﻧﻜﺎﻻ ﻣﻦ ﺍﻟﻠﻪ ).(٥
ﻭﺭﻭﻱ :ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﻠﺪ ﺷﺮﺍﺣﺔ ) (٦ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ،ﻭﺭﺟﻤﻬﺎ ﻳﻮﻡ
ﺍﻟﺠﻤﻌﺔ ،ﻭﻗﺎﻝ :ﺟﻠﺪﺗﻬﺎ ﺑﻜﺘﺎﺏ ﺍﻟﻠﻪ ،ﻭﺭﺟﻤﺘﻬﺎ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺁﻟﻪ ) .(٧ﻓﻘﺪ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﺴﻨﺔ ﻭﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻣﺴﺄﻟﺔ :٢ﺍﻟﻤﺤﺼﻦ ﺇﺫﺍ ﻛﺎﻥ ﺷﻴﺨﺎ ﺃﻭ ﺷﻴﺨﺔ ﻓﻌﻠﻴﻬﻤﺎ ﺍﻟﺠﻠﺪ ﻭﺍﻟﺮﺟﻢ ،ﻭﺇﻥ ﻛﺎﻥ
ﺷﺎﺑﻴﻦ ﻓﻌﻠﻴﻬﻤﺎ ﺍﻟﺮﺟﻢ ﺑﻼ ﺟﻠﺪ.
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) (١ﻣﺎ ﻋﺰ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻤﺮﺟﻮﻡ ،ﻟﻪ ﺻﺤﺒﺔ ،ﻭﻟﻴﺴﺖ ﻟﻪ ﺭﻭﺍﻳﺔ .ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ.٢٤٤ :
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٦ :٤ﺣﺪﻳﺚ ٤٤٢١ﻭ ،٤٤٢٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣٢٢ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ :٣
١٢١ﺣﺪﻳﺚ ،١٣١ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٢ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٤٣٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢١٢ :٨
) (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣٢٢ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢١٢ :٨
) (٤ﺍﻟﻤﻮﻃﺄ ٨١٩ :٢ﺣﺪﻳﺚ ،١ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٥ :٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٥٣ :٤ﺣﺪﻳﺚ ،٤٤٤٦
ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٣ :٤ﺣﺪﻳﺚ ،٤٣٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٢٦ :٣ﺣﺪﻳﺚ ٢٦ﻭ ،٢٧ﻭﺍﻷﻡ :٦
،١٥٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٥٤ :٤ﺣﺪﻳﺚ .١٧٥٠
) (٥ﺍﻟﻤﻮﻃﺄ ٨٢٤ :٢ﺣﺪﻳﺚ ،١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢١٣ :٨
) (٦ﺷﺮﺍﺡ ﺍﻟﻬﻤﺪﺍﻧﻴﺔ.
) (٧ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٢٣ :٣ﺣﺪﻳﺚ ،١٣٧ﻭﺍﻟﻤﺤﻠﻰ ،٢٣٤ :١١ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٤٢٠ :٥ﺣﺪﻳﺚ
،١٣٤٨٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٨٧ :٥
)(٣٦٦
ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ :ﻋﻠﻴﻬﻤﺎ ﺍﻟﺠﻠﺪ ﻭﺍﻟﺮﺟﻢ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ) .(١ﻭﺑﻪ ﻗﺎﻝ
ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ).(٢
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﺇﻻ ﺍﻟﺮﺟﻢ ﺩﻭﻥ ﺍﻟﺠﻠﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ
ﺟﻠﺪﺓ " ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺭﻭﻯ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ :ﺧﺬﻭﺍ ﻋﻨﻲ ،ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﻪ
ﻟﻬﻦ ﺳﺒﻴﻼ ،ﺍﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺗﻐﺮﻳﺐ ﻋﺎﻡ ،ﻭﺍﻟﺜﻴﺐ ﺑﺎﻟﺜﻴﺐ ﺟﻠﺪ ﻣﺎﺋﺔ ﺛﻢ
ﺍﻟﺮﺟﻢ ) (٥ﻭﻓﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ ﺃﻳﻀﺎ :ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﻠﺪ ﺷﺮﺍﺣﺔ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ،ﻭﺭﺟﻤﻬﺎ ﻳﻮﻡ
ﺍﻟﺠﻤﻌﺔ ،ﻓﻘﻴﻞ ﻟﻪ :ﺗﺤﺪﻫﺎ ﺣﺪﻳﻦ؟ ﻓﻘﺎﻝ :ﺟﻠﺪﺗﻬﺎ ﺑﻜﺘﺎﺏ ﺍﻟﻠﻪ ،ﻭﺭﺟﻤﺘﻬﺎ ﺑﺴﻨﺔ
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) (١ﺍﻟﻤﺤﻠﻰ ،٢٣٤ :١١ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٦ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٣ :٣ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٣٣ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨ :٨ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٤ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٢
.١١٩
) (٢ﺣﻜﻰ ﺍﻟﺼﻴﻤﺮﻱ ﻓﻲ ﻣﺨﺘﺼﺮ ﺍﻟﺨﻼﻑ ٢٢٠ :٣ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ ﻭﺍﻟﻤﺮﺗﻀﻰ .ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ
ﻓﻲ ﺍﻟﻤﺨﺘﻠﻒ :٢٠٤ / ٢ﻭﺃﻃﻠﻖ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ ﻭﺍﺑﻦ ﺍﻟﺠﻨﻴﺪ ﻭﺳﺎﻻﺭ .ﻛﻤﺎ ﺣﻜﺎﻩ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻋﻘﻴﻞ
ﻭﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﺃﻳﻀﺎ ،ﻭﺍﻧﻈﺮ ﺍﻟﻤﻬﺬﺏ ﻻﺑﻦ ﺍﻟﺒﺮﺍﺝ ،٥١٩ :٢ﻭﺍﻟﻮﺳﻴﻠﺔ ﻻﺑﻦ ﺣﻤﺰﺓ.٤١١ :
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٢٤ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ٢٥٧ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٩ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٢٩١ :٢٣ﻭﺍﻟﻠﺒﺎﺏ ٧٥ :٣ﻭ ،٧٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٣٣ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١١٨ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٥٢ :١٠ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٣ :٢ﺣﺪﻳﺚ ،٢٥٥٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٢٦ :٢
) (٤ﺍﻟﻨﻮﺭ.٢ :
) (٥ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٨١ :٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٤ :٤ﺣﺪﻳﺚ ،٤٤١٥ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٤ :٣
ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،٣٢٩ :٧ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٥١ :٤ﺣﺪﻳﺚ ،١٧٤٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣١٦ :٣
ﺣﺪﻳﺚ ١٢ﻭ ،١٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٣١٨ :٥ﻭ ٣٢٠ﻭ ،٣٢٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢١٠ :٨
ﻭﺍﻟﻤﺤﻠﻰ ،٢٣٧ :١١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٥١ :٤ﺣﺪﻳﺚ ،١٧٤٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣
ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
)(٣٦٧
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ).(١
ﻣﺴﺄﻟﺔ :٣ﺍﻟﺒﻜﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻏﻴﺮ ﺍﻟﻤﺤﺼﻦ ،ﻓﺈﺫﺍ ﺯﻧﺎ ﺍﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﻏﺮﺏ
ﻋﺎﻣﺎ ،ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﺪ ﺇﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺗﻐﺮﻳﺐ.
ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﻗﻮﻡ :ﻫﻤﺎ ﺳﻮﺍﺀ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ،
ﻭﺃﺣﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺤﺪ ﻫﻮ ﺍﻟﺠﻠﺪ ﻓﻘﻂ ،ﻭﺍﻟﺘﻐﺮﻳﺐ ﻟﻴﺲ ﺑﺤﺪ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺗﻌﺰﻳﺮ
ﺇﻟﻰ ﺍﺟﺘﻬﺎﺩ ﺍﻹﻣﺎﻡ ،ﻭﻟﻴﺲ ﺑﻤﻘﺪﺭ ،ﻓﺈﻥ ﺭﺃﻯ ﺍﻟﺤﺒﺲ ﻓﻌﻞ ،ﻭﺇﻥ ﺭﺃﻯ ﺍﻟﺘﻐﺮﻳﺐ ﺇﻟﻰ
ﺑﻠﺪ ﺁﺧﺮ ﻓﻌﻞ ﻣﻦ ﻏﻴﺮ ﺗﻘﺪﻳﺮ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ،ﻓﻤﻦ
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) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٢٣ :٣ﺣﺪﻳﺚ ،١٣٧ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٤٠ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٣٤ :١١ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٢٩١ :٢٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٥٢ :٤ﺣﺪﻳﺚ ،١٧٤٧ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٤٩ :٧
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٣٦ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٢ :٣ﻭﺍﻟﺨﺮﺷﻲ ،٨٣ :٨ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٠ :٣
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٧ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٠ :١٠
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٣ :٢٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٣٥٨ :١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٢٥٢ :٧ﻭ .٢٥٣
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٧ :٤ﻭﻓﺘﺢ
ﺍﻟﻤﻌﻴﻦ ،١٣٠ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٦ :٢٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٠ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
،٤٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٣٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٣ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٧ :٢ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٠ - ١٢٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦١ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٨٧ :٥
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ٣٥٨ :١ﻭ ،٣٥٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٤٤ :٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٥٢ :٧
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ٤٣ :٩ﻭ ،٤٤ﻭﺍﻟﻬﺪﺍﻳﺔ ١٣٤ :٤ﻭ ،١٣٦ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،١٣٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٧٣ :٣ﻭ ،١٧٤ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٣ :٢٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٢٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٢ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٦ :٢٠ﻭﺍﻟﻠﺒﺎﺏ ،٧٩ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٨٧ :٥ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :١
٣٥٨ﻭ ،٣٥٩ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٥٢ :٧
) (٥ﺍﻟﻜﺎﻓﻲ ١٧٧ :٧ﺣﺪﻳﺚ ،٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ١٧ :٤ﺣﺪﻳﺚ ،٣٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٣ :١٠ﺣﺪﻳﺚ ٨
ﻭ ،٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٠٠ :٤ﺣﺪﻳﺚ ،٧٥١ﻭﺹ ٢٠٢ﺣﺪﻳﺚ .٧٥٩
)(٣٦٨
ﺃﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻐﺮﻳﺐ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ،ﻭﺍﻟﺤﺪ ﻻ ﺧﻼﻑ ﺃﻧﻪ ﻋﻠﻴﻬﺎ.
ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻌﻠﻴﻬﻦ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ " )(١
ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻐﺮﻳﺐ ،ﻟﻜﺎﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﻧﺼﻔﻬﺎ ،ﻭﻗﺪ ﺃﺟﻤﻌﻨﺎ
ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﻐﺮﻳﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﺫﺍ ﺯﻧﺖ ﺃﻣﺔ ﺃﺣﺪﻛﻢ
ﻓﻠﻴﺠﻠﺪﻫﺎ ) (٢ﻓﻜﺎﻥ ﻫﺬﺍ ﻛﻞ ﺍﻟﻮﺍﺟﺐ.
ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﺣﺪﺍﻥ ﻇﺎﻫﺮ ﺍﻷﺧﺒﺎﺭ ) ،(٣ﻭﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻌﻞ
ﺫﻟﻚ ﻭﺃﻣﺮ ﺑﻪ ) ،(٤ﻓﻤﻦ ﺣﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﻌﺰﻳﺮ ﺃﻭ ﺟﻌﻠﻪ ﺇﻟﻰ ﺍﺟﺘﻬﺎﺩ ﺍﻹﻣﺎﻡ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻟﻴﻞ ،ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ﺟﻠﺪ ﻭﻏﺮﺏ ،ﻭﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺟﻠﺪ ﻭﻏﺮﺏ ،ﻭﺃﻥ
ﻋﻤﺮ ﺟﻠﺪ ﻭﻏﺮﺏ ).(٥
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺜﻤﺎﻥ ﺃﻧﻬﻤﺎ ﻓﻌﻼ ﺫﻟﻚ.
ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺜﻞ ﺫﻟﻚ ) ،(٦ﻓﻐﺮﺏ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺇﻟﻰ
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) (١ﺍﻟﻨﺴﺎﺀ.٢٥ :
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ١٠٩ :٣ﻭ ،٢١٣ :٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٢٨ :٣ﺣﺪﻳﺚ ،٣٠ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ :٤
١٦٠ﺣﺪﻳﺚ ،٤٤٦٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٦ :٤ﺣﺪﻳﺚ ،١٤٤٠ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٤٩ :٢
ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٢ :٣ﺣﺪﻳﺚ ،٢٣٧ﻭﺍﻟﻤﻮﻃﺄ ٨٢٦ :٢ﺣﺪﻳﺚ ،١٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
،٢٥٦ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٤٤ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٥٩ :٤ﺣﺪﻳﺚ ،١٧٦٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
.٢٥٢
) (٣ﺍﻧﻈﺮ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺭﻗﻢ ) (٤ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢١٢ :٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٢ :٢ﺣﺪﻳﺚ ،٢٥٤٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
.٢٥٦ :٣
) (٥ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٤ :٤ﺣﺪﻳﺚ ،١٤٣٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٠ :٣ﺣﺪﻳﺚ ،٢٣١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٨٧ :٥ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .١٣ :٢٤
) (٦ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣١٢ :٧ﺣﺪﻳﺚ ،١٣٣١٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٨٧ :٥
)(٣٦٩
ﺍﻟﺸﺎﻡ ،ﻭﻋﺜﻤﺎﻥ ﺇﻟﻰ ﻣﺼﺮ ،ﻭﻋﻠﻲ ﺇﻟﻰ ﺍﻟﺮﻭﻡ ) (١ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ.
ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻭﺍﻟﻠﻪ ﻻ ﻏﺮﺑﺖ ﺑﻌﺪﻫﺎ ﺃﺑﺪﺍ ).(٢
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺘﻐﺮﻳﺐ ﻓﺘﻨﺔ ).(٣
ﺍﻟﻮﺟﻪ ﻓﻴﻪ ﺃﻥ ﻋﻤﺮ ﻧﻔﻰ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ،ﻓﻠﺤﻖ ﺑﺎﻟﺮﻭﻡ ،ﻓﻠﻬﺬﺍ ﺣﻠﻒ .ﻭﻗﻮﻝ
ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺭﺍﺩ :ﺃﻥ ﻧﻔﻲ ﻋﻤﺮ ﻓﺘﻨﺔ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺣﻜﻴﻨﺎﻩ.
ﻣﺴﺄﻟﺔ :٤ﻻ ﻧﻔﻲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ،ﻭﻻ ﻋﻠﻰ ﺍﻷﻣﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ).(٤
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻨﻔﻲ .ﻭﻛﻢ ﺍﻟﻨﻔﻲ ﻟﻪ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﻫﻤﺎ :ﺳﻨﺔ ﻣﺜﻞ ﺍﻟﺤﺮ.
ﻭﺍﻵﺧﺮ ﻧﺼﻒ ﺍﻟﺴﻨﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺇﺫﺍ ﺯﻧﺖ ﺃﻣﺔ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﻠﺪﻫﺎ،
ﻓﺈﻥ ﺯﻧﺖ ﻓﻠﻴﺠﻠﺪﻫﺎ ) .(٦ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺘﻐﺮﻳﺐ.
--------------------
) (١ﺍﻟﻤﻮﻃﺄ ،٨٢٦ :٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣١١ :٧ﺣﺪﻳﺚ .١٣٣١١
) ٢ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣١٤ :٧ﺣﺪﻳﺚ ١٣٣٢٠ﺑﺘﻔﺎﻭﺕ.
) (٣ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺑﺘﻔﺎﻭﺕ.
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٤٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٨ :١٠ﻭﺍﻟﻤﻮﻃﺄ ،٨٢٦ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ :٦
،٢٣٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٧ :٢ﻭﺍﻟﺨﺮﺷﻲ ،٨٣ :٨ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٤ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،٨٩ :٥ﻭﺍﻟﻤﺤﻠﻰ ،١٦٢ - ١٦١ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٣ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :٣
،٢٥٥ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٣ :٢٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٥٣ :٧
) (٥ﺍﻷﻡ ،١٥٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٢ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥٢٣ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٩ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١١ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٣ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٦٥ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٤٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،١٦٨ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٨٩ :٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٥٣ :٧
) (٦ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ١٠٩ :٣ﻭ ،٢١٣ :٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٢٨ :٣ﺣﺪﻳﺚ ،٣٠ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ
١٦٠ :٤ﺣﺪﻳﺚ ،٤٤٦٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٦ :٤ﺣﺪﻳﺚ ،١٤٤٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٢ :٣
ﺣﺪﻳﺚ ،٢٣٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٤٩ :٢ﻭﺍﻟﻤﻮﻃﺄ ٨٢٦ :٢ﺣﺪﻳﺚ ،١٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٢٥٦ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٤٤ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٥٩ :٤ﺣﺪﻳﺚ ،١٧٦٤ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ٢٥٢ :٧ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺃﻟﻔﺎﻇﻬﺎ.
)(٣٧٠
ﻣﺴﺄﻟﺔ :٥ﺍﻹﺣﺼﺎﻥ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻠﺮﺟﻞ ﺍﻟﺤﺮ ﻓﺮﺝ ﻳﻐﺪﻭ ﺇﻟﻴﻪ
ﻭﻳﺮﻭﺡ ،ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﻭﻃﻴﻪ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﺃﻭ ﻣﻠﻚ ﻳﻤﻴﻦ ،ﻭﻣﺘﻰ
ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ ﻣﻨﻪ ﻟﻢ ﻳﻜﻦ ﻣﺤﺼﻨﺎ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻓﺮ ﻋﻨﻬﺎ ،ﺃﻭ ﻣﺤﺒﻮﺳﺎ ،ﺃﻭ
ﻻ ﻳﻜﻮﻥ ﻣﺨﻠﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﺳﻮﺍﺀ ،ﻭﻣﺘﻰ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ،
ﻭﺩﺧﻞ ﺑﻬﺎ ،ﺛﻢ ﻃﻠﻘﻬﺎ ﻭﺑﺎﻧﺖ ﻣﻨﻪ ،ﺑﻄﻞ ﺍﻹﺣﺼﺎﻥ ﺑﻴﻨﻬﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻠﻬﻢ ﺧﻼﻑ ﺫﻟﻚ ﻓﻲ ﺍﻟﺤﺮﺓ :ﺃﻧﻪ ﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ،ﻭﺩﺧﻞ ﺑﻬﺎ،
ﺛﻢ ﻃﻠﻘﻬﺎ ،ﺃﻧﻪ ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻥ ﻓﺎﺭﻗﻬﺎ ﺑﻤﻮﺕ ﺃﻭ ﻃﻼﻕ ،ﻭﻟﻢ ﻳﺮﺍﻋﻮﺍ
ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﻭﻃﻴﻬﺎ ).(١
ﻭﺃﻣﺎ ﺍﻷﻣﺔ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺃﺻﺎﺏ ﺃﻣﺔ ﺑﻨﻜﺎﺡ ﺻﺤﻴﺢ ،ﺃﻭ ﺍﻟﻌﺒﺪ ﺣﺮﺓ،
ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻟﻠﺤﺮ ﺩﻭﻥ ﺍﻟﻤﻤﻠﻮﻙ .ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻷﺣﺪﻫﻤﺎ ).(٣
ﻭﻫﻜﺬﺍ ﺍﻟﺼﻐﻴﺮ ﺇﺫﺍ ﺃﺻﺎﺏ ﻛﺒﻴﺮﺓ ﺑﺎﻟﻨﻜﺎﺡ ﺍﻟﺼﺤﻴﺢ ،ﺃﻭ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺼﻐﻴﺮﺓ،
ﺛﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻟﻠﻜﺒﻴﺮ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻷﺣﺪﻫﻤﺎ ،ﻭﻳﺤﻜﻰ ﻋﻦ
ﺍﻟﺸﺎﻓﻌﻲ ﻫﺬﺍ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ).(٥
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) (١ﺍﻧﻈﺮ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٢٥ - ١٢٢ :١٠
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٣٦ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٣ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٥ :١٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،١١٨ :١٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩ :٢٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٠ :٢٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٩ :٨
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٤١ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٨ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .١٠ :٨
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٤٧ :٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٠ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٨ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٩ :٨
ﻭ .١٠
)(٣٧١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺍﻻﺣﺼﺎﻥ ﺍﻟﺬﻱ
ﺭﺍﻋﻴﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺤﺮﺓ ،ﻭﻣﺎ ﺍﺩﻋﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻓﻮﺟﺐ ﻧﻔﻴﻪ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻣﻜﻨﺖ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﻤﺠﻨﻮﻥ ﻣﻦ ﻧﻔﺴﻬﺎ ﻓﻮﻃﺄﻫﺎ ،ﻟﺰﻣﻬﻤﺎ ﺍﻟﺤﺪ .ﻭﺇﻥ
ﻭﻃﺊ ﺍﻟﻤﺠﻨﻮﻧﺔ ﻋﺎﻗﻞ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ،ﻭﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻡ ﺍﻟﺤﺪ ﺍﻟﻌﺎﻗﻞ ﺩﻭﻥ ﻣﻦ ﻟﻴﺲ ﺑﻌﺎﻗﻞ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺤﺪ ﺇﺫﺍ ﻭﻃﺄﻫﺎ ﺍﻟﻤﺠﻨﻮﻥ ،ﻭﺇﻥ ﻭﻃﺊ
ﻋﺎﻗﻞ ﻣﺠﻨﻮﻧﺔ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ
ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ " ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻓﻬﻮ ﻋﻠﻰ ﻋﻤﻮﻣﻪ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﻭﻃﺊ ﺑﻬﻴﻤﺔ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺄﻛﻮﻟﺔ ﺍﻟﻠﺤﻢ ﺫﺑﺢ ﻭﺃﺣﺮﻕ ﻟﺤﻤﻬﺎ،
ﻭﻻ ﻳﺆﻛﻞ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻐﻴﺮ ﺍﻟﻮﺍﻃﺊ ﻏﺮﻡ ﻗﻴﻤﺘﻬﺎ .ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﻴﺮ ﻣﺄﻛﻮﻟﺔ ﺍﻟﻠﺤﻢ
ﺣﻤﻠﺖ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ،ﻭﺑﻴﻌﺖ ،ﻭﻻ ﺗﺬﺑﺢ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻧﺖ ﻣﺄﻛﻮﻟﺔ ﺫﺑﺤﺖ ،ﻭﻫﻞ ﻳﺆﻛﻞ ﻟﺤﻤﻬﺎ؟ ﻓﻴﻪ
ﻭﺟﻬﺎﻥ :ﺃﺣﺪﻫﻤﺎ ﻻ ﻳﺆﻛﻞ.
ﻭﺍﻵﺧﺮ ﻳﺆﻛﻞ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﻴﺮ ﻣﺄﻛﻮﻟﺔ ،ﻓﻬﻞ ﺗﺬﺑﺢ ﺃﻡ ﻻ؟ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻻ ﺗﺬﺑﺢ،
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) (١ﺍﻟﻜﺎﻓﻲ ،١٧٨ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣ :١٠ﺣﺪﻳﺚ ،٣٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٠٥ :٤ﺣﺪﻳﺚ .٧٦٩
) (٢ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٦ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
.١٨٣
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٥٤ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٦ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٣ :٣ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ .١١ :٨
) (٤ﺍﻟﻨﻮﺭ.٢ :
)(٣٧٢
ﻭﺍﻟﺜﺎﻧﻲ ﺗﺬﺑﺢ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻣﺴﺄﻟﺔ :٨ﻻ ﺗﺜﺒﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻠﻮﺍﻁ ﺇﻻ ﺑﺄﺭﺑﻌﺔ ﺭﺟﺎﻝ ،ﻭﻳﺜﺒﺖ ﺇﺗﻴﺎﻥ
ﺍﻟﺒﻬﻴﻤﺔ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻗﻠﻨﺎ :ﺇﻧﻪ ﻛﺎﻟﺰﻧﺎ ﻟﻢ ﻳﺜﺒﺖ ﺇﻻ ﺑﺸﻬﺎﺩﺓ ﺃﺭﺑﻌﺔ ﺫﻛﻮﺭ
ﻋﺪﻭﻝ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ :ﺇﻧﻪ ﺃﻏﻠﻆ ،ﻭﺃﻣﺎ ﺇﺗﻴﺎﻥ ﺍﻟﺒﻬﺎﺋﻢ ﻓﺈﻥ ﻗﻠﻨﺎ :ﺇﻧﻪ ﻛﺎﻟﻠﻮﺍﻁ ﺃﻭ
ﻛﺎﻟﺰﻧﺎ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺄﺭﺑﻌﺔ ﺫﻛﻮﺭ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﻓﻴﻪ ﺗﻌﺰﻳﺮ ﻓﺎﻟﻤﻨﺼﻮﺹ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ
ﺇﻻ ﺑﺄﺭﺑﻌﺔ ).(٣
ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﻴﺮﺍﻥ :ﻳﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺜﺒﺖ ﺟﻤﻴﻊ ﺫﻟﻚ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٩ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ،ﻓﻲ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ﻳﻘﺒﻠﻬﺎ
ﻭﻳﻌﺎﻧﻘﻬﺎ ﻓﻲ ﻓﺮﺍﺵ ﻭﺍﺣﺪ :ﺃﻥ ﻋﻠﻴﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ .ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ).(٧
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) (١ﺍﻟﻮﺟﻴﺰ ،١٦٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٨ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٩ :١٠ﻭﺍﻟﺸﺮﺥ ﺍﻟﻜﺒﻴﺮ ١٧٢ :١٠
ﻭ .١٧٣
) (٢ﺍﻟﻜﺎﻓﻲ ٢٠٤ :٧ﺣﺪﻳﺚ ١ﻭ ،٣ﻭﺍﻟﻔﻘﻴﻪ ٣٣ :٤ﺣﺪﻳﺚ ،٩٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٦١ - ٦٦ :١٠ﺣﺪﻳﺚ ٢١٨
ﻭ ،٢٢٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٢٢ :٤ﺣﺪﻳﺚ .٨٣٣ - ٨٣١
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٧١ - ٢٧٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٥٢ :٢٠
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٢٥٣ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٧٢ :٨
) (٥ﺍﻟﻠﺒﺎﺏ ،١٨٢ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٧١ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٠٥
) (٦ﺍﻧﻈﺮ ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ ) ٤٤٣ :١٧ﺑﺎﺏ (٤٠ﺣﺪﻳﺚ .١ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ .٩١ :١
) (٧ﺍﻟﺘﻬﺬﻳﺐ ٤٣ :١٠ﺣﺪﻳﺚ ،١٥٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢١٥ :٤ﺣﺪﻳﺚ ٨٠٦ﻭ .٨٠٨
)(٣٧٣
ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻋﻠﻴﻬﻤﺎ ﺃﻗﻞ ﻣﻦ ﺍﻟﺤﺪ ).(١
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﺧﺒﺎﺭ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ) ،(٣ﻭﻗﺪ ﺭﻭﺕ ﺍﻟﻌﺎﻣﺔ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(٤
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻣﺮﺃﺓ ﺣﺒﻠﻰ ،ﻭﻻ ﺯﻭﺝ ﻟﻬﺎ ،ﻭﺃﻧﻜﺮﺕ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ
ﺯﻧﺎ ،ﻻ ﺣﺪ ﻋﻠﻴﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﺤﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻓﺈﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺯﻧﺎ ،ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻭﻃﺊ ﺷﺒﻬﺔ،
ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﻜﺮﻫﺔ ،ﻭﻻ ﺣﺪ ﻣﻊ ﺍﻟﺸﺒﻬﺔ.
ﻣﺴﺄﻟﺔ :١١ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺤﻀﺮ ﻋﻨﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺰﺍﻧﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ
ﺑﻼ ﺧﻼﻑ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻟﻴﺸﻬﺪ ﻋﺬﺍﺑﻬﻤﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ " ) (٧ﻭﺃﻗﻞ ﺫﻟﻚ
ﻋﺸﺮﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ).(٨
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) (١ﺍﻟﻜﺎﻓﻲ ١٨١ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٠ :١٠ﺣﺪﻳﺚ ١٤٤ﻭ ،١٤٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢١٣ :٤
ﺣﺪﻳﺚ ٧٩٢ﻭ ٧٩٥ﻭ .٧٩٦
) (٢ﺍﻟﻤﺠﻤﻮﻉ ٢٨ :٢٠ﻭ ،١٢١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٨ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٧٥ :١٠
) (٣ﺍﻧﻈﺮ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺃﻭﻝ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
) (٤ﺍﻧﻈﺮ ﺍﻟﻤﺠﻤﻮﻉ .١٢١ :٢٠
) (٥ﺍﻷﻡ ،٤٥ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٨ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٦ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٦ :١٠
) (٦ﺍﻟﻤﻮﻃﺄ ٨٢٣ :٢ﺣﺪﻳﺚ ،٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣١ :٢ﻭﺍﻟﺨﺮﺷﻲ ،٨١ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،١٨٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠٦ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٨ :٨
) (٧ﺍﻟﻨﻮﺭ.٢ :
) (٨ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٤ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٥ :١٠
ﻭﺍﻟﻤﺤﻠﻰ ،٢٦٤ :١١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٦ :١٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٠ :٨
)(٣٧٤
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻗﻠﻪ ﻭﺍﺣﺪ ) .(١ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻨﺎ ) (٢ﺃﻳﻀﺎ.
ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ :ﺍﺛﻨﺎﻥ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ :ﺛﻼﺛﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﺭﺑﻌﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ،ﻷﻧﻪ ﺇﺫﺍ ﺣﻀﺮ ﻋﺸﺮﺓ ﺩﺧﻞ ﺍﻷﻗﻞ ﻓﻴﻪ ،ﻭﻟﻮ ﻗﻠﻨﺎﻩ
ﺑﺄﺣﺪ ﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻜﺎﻥ ﻗﻮﻳﺎ ،ﻷﻥ ﻟﻔﻆ ﺍﻟﻄﺎﺋﻔﺔ ﻳﻘﻊ ﻋﻠﻰ ﺟﻤﻴﻊ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٢ﻳﻔﺮﻕ ﺣﺪ ﺍﻟﺰﺍﻧﻲ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺒﺪﻥ ﺇﻻ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻔﺮﺝ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻻ ﺍﻟﻮﺟﻪ ،ﻭﺍﻟﻔﺮﺝ ،ﻭﺍﻟﺮﺃﺱ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٨
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺫﺍﺕ ﻣﺤﺮﻡ :ﻛﺎﻷﻡ ،ﻭﺍﻟﺒﻨﺖ ،ﻭﺍﻷﺧﺖ ،ﻭﺍﻟﻌﻤﺔ،
--------------------
) (١ﺍﻟﻤﺤﻠﻰ ،٢٦٤ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٥ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٦٦ :١٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٩ :٨
) (٢ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٥١ :٢ﺣﺪﻳﺚ .١٥٧٩
) (٣ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٦ :١٢
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٤ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٥ :١٠
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٦ :١٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٩ :٨
) (٥ﺍﻷﻡ ،١٥٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٣ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،١٦٥ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٦ :١٢
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،٤٣ :٢٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٢٩ :٢
) (٧ﺍﻟﻤﺒﺴﻮﻁ ٧٢ :٩ﻭ ،٧٣ﻭﺍﻟﻠﺒﺎﺏ ،٧٦ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٩ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٠ :٣
ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٢٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٦ :٤ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،١٣ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٢٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣ :٢٠
) (٨ﺍﻟﻜﺎﻓﻲ ١٨٣ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﻔﻘﻴﻪ ٢٠ :٤ﺣﺪﻳﺚ ،٤٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٣١ :١٠ﺣﺪﻳﺚ ،١٠٤
ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٧٠ :٧ﺣﺪﻳﺚ .١٣٥١٧
)(٣٧٥
ﻭﺍﻟﺨﺎﻟﺔ ﻣﻦ ﺍﻟﻨﺴﺐ ﺃﻭ ﺍﻟﺮﺿﺎﻉ ،ﻓﻮﻃﺄﻫﺎ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺤﺮﻳﻢ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﺧﺖ ،ﻭﺍﻟﻌﻤﺔ ،ﻭﺍﻟﺨﺎﻟﺔ ،ﻭﺍﻷﻡ ﻣﻦ ﺍﻟﻨﺴﺐ ﺃﻭ ﺍﻟﺮﺿﺎﻉ
ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(١
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٣ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﻳﻨﻌﺘﻘﻮﻥ ،ﻓﺈﺫﺍ ﻭﻃﺄﻫﺎ ﻭﻁﺀ
ﺣﺮﺓ ﺫﺍﺕ ﻣﺤﺮﻡ ،ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻨﺎ.
ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﻭﻁﺀ ﺻﺎﺩﻕ ﻣﻠﻜﺎ ﻭﻛﺎﻥ ﺷﺒﻬﺔ.
ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﻢ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻣﺘﻰ ﻣﻠﻜﻬﺎ ﺍﻧﻌﺘﻘﺖ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﻭﻻ ﺗﺴﺘﻘﺮ ﺣﺘﻰ
ﻳﻄﺄﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻠﻚ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﺰﻧﺎ ﺑﺎﻟﺒﻴﻨﺔ ،ﻟﻢ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺩ ﺣﻀﻮﺭ ﻣﻮﺿﻊ
ﺍﻟﺮﺟﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻠﺰﻣﻬﻢ ﺫﻟﻚ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﺤﻀﻮﺭ ﻋﻠﻴﻬﻢ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﻗﺪ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﻭﺟﺐ ﺍﻟﺮﺟﻢ ﺑﺎﻟﺒﻴﻨﺔ ،ﻓﺄﻭﻝ ﻣﻦ ﻳﺮﺟﻤﻪ ﺍﻟﺸﻬﻮﺩ ،ﺛﻢ
ﺍﻹﻣﺎﻡ .ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺮﺍ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﺟﻤﻪ ﺍﻹﻣﺎﻡ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺤﻀﻮﺭ
)(٦
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٠ :٨
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٠ :٨
) (٣ﺍﻟﻜﺎﻓﻲ ،١٩٠ :٧ﻭﺍﻟﻔﻘﻴﻪ ٣٠ :٤ﺣﺪﻳﺚ ،٨٣ - ٨١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣ :١٠ﺣﺪﻳﺚ ،٧١ - ٦٨
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٠٨ :٤
) (٤ﺍﻷﻡ ،١٥٤ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٢ :٤ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ .٥٨ :٧
) (٥ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٨ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٤ :٤
ﻭﺍﻟﻮﺟﻴﺰ .١٦٩ :٢
) (٦ﺍﻟﻜﺎﻓﻲ ١٨٤ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻔﻘﻴﻪ ،٦٢ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٤ :١٠ﺣﺪﻳﺚ .١١٤
)(٣٧٦
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﺣﻀﺮ ﺍﻹﻣﺎﻡ ﻭﺍﻟﺸﻬﻮﺩ ﻣﻮﺿﻊ ﺍﻟﺮﺟﻢ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺤﺪ ﺛﺒﺖ
ﺑﺎﻹﻗﺮﺍﺭ ،ﻭﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺪﺃﺓ ﺑﻪ ،ﺛﻢ ﻳﺘﺒﻌﻪ ﺍﻟﻨﺎﺱ .ﻭﺇﻥ ﻛﺎﻥ ﺛﺒﺖ ﺑﺎﻟﺒﻴﻨﺔ
ﺑﺪﺃ ﺃﻭﻻ ﺍﻟﺸﻬﻮﺩ ،ﺛﻢ ﺍﻹﻣﺎﻡ ،ﺛﻢ ﺍﻟﻨﺎﺱ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﺜﻞ ﺫﻟﻚ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺠﺐ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﺒﺪﺃﺓ ﺑﺎﻟﺮﺟﻢ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ.
ﻭﺃﻳﻀﺎ ﻓﺈﻧﻬﻢ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻗﻠﻨﺎﻩ ﻟﻢ ﻳﺴﺘﺤﻘﻮﺍ ﺍﻟﺬﻡ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﺫﺍ ﻟﻢ ﻳﻔﻌﻠﻮﺍ
ﻓﻔﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺗﺮﻙ ﺫﻟﻚ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :١٦ﻻ ﻳﺠﺐ ﺍﻟﺤﺪ ﺑﺎﻟﺰﻧﺎ ﺇﻻ ﺑﺈﻗﺮﺍﺭ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻓﻲ ﺃﺭﺑﻌﺔ ﻣﺠﺎﻟﺲ،
ﻓﺄﻣﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻓﻼ ﻳﺜﺒﺖ ﺑﻪ ﻋﻠﻰ ﺣﺎﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺃﻗﺮ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ﺑﻜﺮﺍ ﻛﺎﻥ ﺃﻭ ﺛﻴﺒﺎ ) .(٥ﻭﺑﻪ
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) (١ﺍﻟﻠﺒﺎﺏ ،٧٦ - ٧٥ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٨ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٨ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٤
،١٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٢٢ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٢ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٢٠ :٨ﻭ ،٢١ﻭﺍﻟﻮﺟﻴﺰ :٢
.١٦٩
) (٢ﺍﻷﻡ ١٣٤ :٦ﻭ ١٥٤ﻭ ،١٥٥ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٠ :٨
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٩ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٨ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٥٨ :٤
) (٣ﺍﻟﻜﺎﻓﻲ ١٨٤ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻔﻘﻴﻪ ٢٦ :٤ﺣﺪﻳﺚ ٦٢ﻭﺹ ١٩ﺣﺪﻳﺚ ،٤٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٤ :١٠
ﺣﺪﻳﺚ .١١٤
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٩١ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٧٤ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٠ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٦ :٣ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٢٩١ :٢٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٤٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١٧ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١١٧ :٤ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٨ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٠ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،١٨٥ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﺨﺮﺷﻲ ،٨٠ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٣٠ :٢
) (٥ﺍﻷﻡ ،١٣٣ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٠٥ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٤
،١٥٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٨٥ :١٠
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩١ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٥٠ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،١١٧ :٤ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٢ :٢٣ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٦٦ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٢٩ :٢ﻭ ،٤٣٠ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،٣٧ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٢٦٢ :٧
)(٣٧٧
ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ) ،(١ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ،
ﻭﻣﺎﻟﻚ ).(٢
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ :ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺄﻥ ﻳﻌﺘﺮﻑ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻲ
ﺃﺭﺑﻊ ﻣﺠﺎﻟﺲ ﺃﻭ ﻣﺠﻠﺲ ﻭﺍﺣﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﺫﺍ ﺃﻗﺮ
ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻟﺰﻣﻪ ﺍﻟﺤﺪ ﺑﻼ ﺧﻼﻑ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺑﺈﻗﺮﺍﺭﻩ
ﻣﺮﺓ ﻭﺍﺣﺪﺓ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﻣﺎﻋﺰﺍ ﺃﻗﺮ ﻋﻨﺪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻣﺮﺗﻴﻦ
ﻓﺄﻋﺮﺽ ﺛﻢ ﺃﻗﺮ ﻣﺮﺗﻴﻦ ﻓﺄﻣﺮ ﺑﺮﺟﻤﻪ ).(٥
ﻭﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﺎﻝ ﻟﻤﺎﻋﺰ :ﺇﻥ ﺃﻗﺮﺭﺕ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺭﺟﻤﻚ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ).(٦
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﺃﻗﺮ ﺑﺤﺪ ،ﺛﻢ ﺭﺟﻊ ﻋﻨﻪ ،ﺳﻘﻂ ﺍﻟﺤﺪ .ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻋﻦ ﻣﺎﻟﻚ ).(٧
--------------------
) (١ﺍﻟﻤﻮﻃﺄ ٨٢٦ :٢ﺣﺪﻳﺚ ،١٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٦٢ :٧
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٠٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٢٩ :٢ﻭ ،٤٣٠ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٠ :٣ﻭﺍﻟﺨﺮﺷﻲ
،٨٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٨٥ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٦٢ :٧
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٩١ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩٢ :٢٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،١٨٥ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٣٠ :٢
) (٤ﺍﻟﻤﺤﺎﺳﻦ ﻟﻠﺒﺮﻗﻲ ٣٠٩ :ﺣﺪﻳﺚ ،٢٣ﻭﺍﻟﻜﺎﻓﻲ ١٨٥ :٧ﺣﺪﻳﺚ ،١ﻭﺹ ١٨٨ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻔﻘﻴﻪ :٤
٢٢ﺣﺪﻳﺚ ،٥٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٩ :١٠ﺣﺪﻳﺚ .٢٣
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٧ :٤ﺣﺪﻳﺚ ،٤٤٢٦ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٤٣ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٦٢ :٧
) (٦ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٦٠ :٧
) (٧ﺍﻟﻤﻮﻃﺄ ٨٢٦ :٢ﺣﺪﻳﺚ ،١٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٠ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٠ :٣ﻭﺍﻷﻡ ،١٥٥ :٦
ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٠ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩٤ :٩ﻭﺍﻟﻠﺒﺎﺏ :٣
،٧٧ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،١٢٠ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :١٠
ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ ٢٧٠ :٧
)(٣٧٨
ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻧﻪ ﻻ ﻳﺴﻘﻂ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺳﻌﻴﺪ ﺑﻦ
ﺟﺒﻴﺮ ،ﻭﺩﺍﻭﺩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻣﺎ ﻋﺰﺍ ﺃﻗﺮ ﻋﻨﺪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﺰﻧﺎ ﻓﺄﻋﺮﺽ ﻋﻨﻪ ﻣﺮﺗﻴﻦ ﺃﻭ
ﺛﻼﺛﺎ ،ﺛﻢ ﻗﺎﻝ :ﻟﻌﻠﻚ ﻟﻤﺴﺖ ،ﻟﻌﻠﻚ ﻗﺒﻠﺖ ) .(٢ﻓﻌﺮﺽ ﻟﻪ ﺑﺎﻟﺮﺟﻮﻉ ﺣﻴﻦ ﺃﻋﺮﺽ
ﻋﻨﺪ ﺇﻗﺮﺍﺭﻩ ،ﻭﺻﺮﺡ ﻟﻪ ﺑﺬﻟﻚ ﻓﻲ ﻗﻮﻟﻪ :ﻟﻌﻠﻚ ﻟﻤﺴﺖ ،ﻟﻌﻠﻚ ﻗﺒﻠﺖ .ﻭﻟﻮﻻ ﺃﻥ
ﺫﻟﻚ ﻳﻘﺒﻞ ﻣﻨﻪ ،ﻭﺇﻻ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﺎﺋﺪﺓ.
ﻣﺴﺄﻟﺔ :١٨ﺍﻟﻤﺮﻳﺾ ﺍﻟﻤﺄﻳﻮﺱ ﻣﻨﻪ ﺇﺫﺍ ﺯﻧﺎ ﻭﻫﻮ ﺑﻜﺮ ،ﺃﺧﺬ ﻋﺬﻕ ﻓﻴﻪ ﻣﺎﺋﺔ
ﺷﻤﺮﺍﺥ ،ﺃﻭ ﻣﺎﺋﺔ ﻋﻮﺩ ﻳﺸﺪ ﺑﻌﻀﻪ ﺇﻟﻰ ﺑﻌﺾ ﻭﻳﻀﺮﺏ ﺑﻪ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ،ﻋﻠﻰ ﻭﺟﻪ
ﻻ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﺘﻠﻒ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻀﺮﺏ ﻣﺠﺘﻤﻌﺎ ﺃﻭ ﻣﺘﻔﺮﻗﺎ ﺿﺮﺑﺎ ﻣﺆﻟﻤﺎ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﻀﺮﺏ ﺑﺎﻟﺴﻴﺎﻁ ﻣﺠﺘﻤﻌﺎ ﺿﺮﺑﺎ ﻣﺆﻟﻤﺎ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻀﺮﺏ ﻣﺎﺋﺔ ﺑﺄﻃﺮﺍﻑ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻨﻌﺎﻝ ﺿﺮﺑﺎ ﻻ ﻳﺆﻟﻢ ﺃﻟﻤﺎ
ﺷﺪﻳﺪﺍ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
--------------------
) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٧ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٠ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،١٢٠ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٧٠ :٧
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٢١ :٣ﺣﺪﻳﺚ ١٣١ﻭ .١٣٢
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٨٣ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٣٧ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٧ :٨
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺼﺮﻳﺤﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٦ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٢٤٣ :٧ﺣﺪﻳﺚ ١ﻭ ،٤ﻭﺍﻟﻔﻘﻴﻪ ١٩ :٤ﺣﺪﻳﺚ ،٤١ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٢ :١٠ﺣﺪﻳﺚ ١٠٨ﻭ
.١٠٩
)(٣٧٩
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺧﺬ ﺑﻴﺪﻙ ﺿﻐﺜﺎ ﻓﺎﺿﺮﺏ ﺑﻪ ﻭﻻ ﺗﺤﻨﺚ " ) (١ﻭﻫﺬﻩ
ﻗﺼﺔ ﻷﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺮﻭﻓﺔ.
ﻭﺭﻭﻱ :ﺃﻥ ﻣﻘﻌﺪﺍ ﺃﻗﺮ ﻋﻨﺪ ﺍﻟﻨﺒﻲ ﺑﺎﻟﺰﻧﺎ ،ﻓﺄﻣﺮ ﺃﻥ ﻳﻀﺮﺏ ﻣﺎﺋﺔ ﺑﺄﺛﻜﺎﻝ )(٢
ﺍﻟﻨﺨﻞ ).(٣
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﺷﻬﺪ ﻋﻠﻴﻪ ﺃﺭﺑﻊ ﺷﻬﻮﺩ ﺑﺎﻟﺰﻧﺎ ،ﻓﻜﺬﺑﻬﻢ ،ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻼ
ﺧﻼﻑ .ﻭﺇﻥ ﺻﺪﻗﻬﻢ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻷﻧﻪ ﻳﺴﻘﻂ ﺣﻜﻢ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻊ
ﺍﻻﻋﺘﺮﺍﻑ ،ﻭﺑﺎﻻﻋﺘﺮﺍﻑ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٦ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﻭﺟﻮﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﺇﺫﺍ ﻗﺎﻣﺖ ﻋﻠﻴﻪ
ﺍﻟﺒﻴﻨﺔ ﺃﺭﺑﻌﺔ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﺍﻣﺮﺃﺓ ﻓﻈﻨﻬﺎ ﺯﻭﺟﺘﻪ ،ﻓﻮﻃﺄﻫﺎ ،ﻟﻢ
ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٧
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(٨
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) (١ﺹ.٤٤ :
) (٢ﺍﻟﻌﺜﻜﺎﻝ :ﺍﻟﻌﺬﻕ ﻣﻦ ﺃﻋﺬﺍﻕ ﺍﻟﻨﺨﻞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺮﻃﺐ ﻳﻘﺎﻝ :ﻋﺜﻜﺎﻝ ﻭﻋﺜﻜﻮﻝ ﻭﺇﺛﻜﺎﻝ
ﻭﺍﺛﻜﻮﻝ .ﺍﻟﻨﻬﺎﻳﺔ ) ١٨٣ :٣ﻣﺎﺩﺓ ﻋﺜﻜﻞ(.
) (٣ﺍﻧﻈﺮ ﺍﻟﺘﻬﺬﻳﺐ ٣٢ :١٠ﺣﺪﻳﺚ ١٠٨ﻭ .١٠٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٨ :٨
) (٥ﺣﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٨ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٣ :١٠
) (٦ﺍﻟﻤﺤﺎﺳﻦ ٣٠٩ :ﺣﺪﻳﺚ ،٢٣ﻭﺍﻟﻜﺎﻓﻲ ١٨٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢ :١٠ﺣﺪﻳﺚ ،٥ - ٤
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢١٧ :٤ﺣﺪﻳﺚ .٨١٢
) (٧ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٤ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٩ :٢٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٧٦ :١٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .١٤٧ :٤
) (٨ﺍﻟﻠﺒﺎﺏ ،٨٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٤٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٨ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٤٧ :٤
ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٢٥ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٤ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٧٦ :١
)(٣٨٠
ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻨﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺃﻗﺮ ﺍﻷﺧﺮﺱ ﺑﺎﻟﺰﻧﺎ ﺑﺈﺷﺎﺭﺓ ﻣﻘﺒﻮﻟﺔ ،ﻟﺰﻣﻪ ﺍﻟﺤﺪ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ
ﺃﻗﺮ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ ،ﻟﺰﻣﻪ ﺍﻟﻘﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺪ ﻭﻻ ﺍﻟﻘﺘﻞ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﻴﺎﺭ ) (٤ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺃﻥ ﺍﻟﻤﻘﺮ ﺑﺎﻟﺰﻧﺎ ﻭﺑﺎﻟﻘﺘﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ
ﻭﺍﻟﻘﻮﺩ ،ﻭﺍﻷﺧﺮﺱ ﺇﺫﺍ ﺃﻗﺮ ﺑﺎﻹﺷﺎﺭﺓ ﺳﻤﻲ ﺫﻟﻚ ﺇﻗﺮﺍﺭﺍ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺃﻗﺮ ﺑﻤﺎﻝ
ﻟﻐﻴﺮﻩ ﻟﺰﻣﻪ ﺫﻟﻚ ﺑﻼ ﺧﻼﻑ ،ﻭﻻ ﺧﻼﻑ ﺃﻳﻀﺎ ﺃﻧﻪ ﻳﺼﺢ ﻃﻼﻗﻪ.
ﻣﺴﺄﻟﺔ :٢٢ﺇﺫﺍ ﻻﻁ ﺍﻟﺮﺟﻞ ﻓﺄﻭﻗﺐ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ،ﻭﺍﻹﻣﺎﻡ ﻣﺨﻴﺮ ﺑﻴﻦ
ﺃﻥ ﻳﻘﺘﻠﻪ ﺑﺎﻟﺴﻴﻒ ﺃﻭ ﻳﺮﻣﻲ ﻋﻠﻴﻪ ﺣﺎﺋﻄﺎ ﺃﻭ ﻳﺮﻣﻰ ﺑﻪ ﻣﻦ ﻣﻮﺿﻊ ﻋﺎﻝ ،ﻭﺇﻥ ﻛﺎﻥ
ﺩﻭﻥ ﺍﻹﻳﻘﺎﺏ ﻓﺈﻥ ﻛﺎﻥ ﻣﺤﺼﻨﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻜﺮﺍ ﻭﺟﺐ ﻋﻠﻴﻪ
ﻣﺎﺋﺔ ﺟﻠﺪﺓ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﺇﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺰﺍﻧﻲ ،ﻳﺠﻠﺪ ﺇﻥ ﻛﺎﻥ ﺑﻜﺮﺍ،
ﻭﻳﺮﺟﻢ ﺇﻥ ﻛﺎﻥ ﺛﻴﺒﺎ ) .(٥ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ،
ﻭﻣﺤﻤﺪ ).(٦
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) (١ﺍﻟﻜﺎﻓﻲ ٢٦٢ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٧ :١٠ﺣﺪﻳﺚ .١٦٩
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٨ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩٨ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٨٩ :١٠
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٩٨ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٨ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٦٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٨٩ :١٠
) (٤ﺍﻟﻜﺎﻓﻲ ١٨٥ :٧ﺣﺪﻳﺚ ١ﻭﺹ ١٨٨ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻤﺤﺎﺳﻦ ٣٠٩ :ﺣﺪﻳﺚ ،٢٣ﻭﺍﻟﻔﻘﻴﻪ ٢٢ :٤
ﺣﺪﻳﺚ ،٥٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٩ :١٠ﺣﺪﻳﺚ .٢٣
) (٥ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٦ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٧ :٩ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٣٤ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٨٠ :٣ﻭ
،١٨١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٧٠ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٨٨ :٧
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٧٧ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٨٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٠ :٤ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٢ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٦ :٨
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٧٠ :١٠
)(٣٨١
ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﻜﻞ ﺣﺎﻝ ﻛﻤﺎ ﻗﻠﻨﺎﻩ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺣﻤﺪ
ﻭﺇﺳﺤﺎﻕ ﺇﻻ ﺃﻧﻬﻢ ﻟﻢ ﻳﻔﺼﻠﻮﺍ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﺐ ﺑﻪ ﺍﻟﺤﺪ ،ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺑﻪ ﺍﻟﺘﻌﺰﻳﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ:
ﻣﻦ ﻋﻤﻞ ﻋﻤﻞ ﻗﻮﻡ ﻟﻮﻁ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ).(٤
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ).(٥
ﻭﺭﻭﻱ ﻣﺜﻞ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ،(٦ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :٢٣ﺇﺫﺍ ﺃﺗﻰ ﺑﻬﻴﻤﺔ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﺩﻭﻥ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ،
ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٧
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) (١ﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٠ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٥ :٣ﻭﺍﻟﺨﺮﺷﻲ ،٨٢ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٦ :٨ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،١١٢ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٧٠ :١٠
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٤ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٠ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨١ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٨٨ :٧
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٧٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٤ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٨٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،١٥٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٠ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٢ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٦ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،١٧٠ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٦ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٨٨ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٠١ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٥٣ :١٠ﺣﺪﻳﺚ .١٩٨
) (٤ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٤٠ :٣ﻭﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ٣٥٥ :٤ﺑﻠﻔﻆ ﻣﻦ ﻭﺟﺪﺗﻤﻮﻩ ﻳﻌﻤﻞ ﻋﻤﻞ ﻗﻮﻡ
ﻟﻮﻁ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻷﻭﻟﻴﺔ ﻓﻼﺣﻆ.
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٥٨ :٤ﺣﺪﻳﺚ ،٤٤٦٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٥٧ :٤ﺣﺪﻳﺚ ،١٤٥٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
١٢٤ :٣ﺣﺪﻳﺚ ،١٤٠ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٦ :٢ﺣﺪﻳﺚ ،٢٥٦١ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٦٤ :٧
ﺣﺪﻳﺚ ،١٣٤٩٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٨٣ :١١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٨٦ :٧
) (٦ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﻴﺮﻩ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻓﻲ ﺭﺟﻢ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻋﻤﻞ ﻋﻤﻞ
ﻗﻮﻡ ﻟﻮﻁ ﻓﻼﺣﻆ .ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٣٣ - ٢٣٢ :٨
) (٧ﺍﻟﻤﺒﺴﻮﻁ ،١٠٢ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٨٤ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٤ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨١ :٣ﻭﺣﺎﺷﻴﺔ
ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٢٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٢ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٢ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥٨ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٧١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٧ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣١ :٢٠ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٦ :٣
ﻭﺍﻟﺨﺮﺷﻲ .٧٨ :٨
)(٣٨٢
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ :ﺃﺣﺪﻫﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ ﻣﺜﻞ ﺍﻟﺰﻧﺎ،
ﻭﺍﻟﺜﺎﻟﺚ ﻣﺜﻞ ﺍﻟﻠﻮﺍﻁ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ
ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٤ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺰﻧﺎ ﺑﺎﻣﺮﺃﺓ ،ﻓﺸﻬﺪ ﺍﺛﻨﺎﻥ ﺃﻧﻪ
ﺃﻛﺮﻫﻬﺎ ،ﻭﺁﺧﺮﺍﻥ ﺃﻧﻬﺎ ﻃﺎﻭﻋﺘﻪ.
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ) ،(٢ﻭﻫﻮ ﺍﻷﻗﻮﻯ ﻋﻨﺪﻱ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﺤﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﺃﻳﻀﺎ
ﺍﻟﺸﻬﺎﺩﺓ ﻟﻢ ﺗﻜﻤﻞ ﺑﻔﻌﻞ ﻭﺍﺣﺪ ،ﻭﺇﻧﻤﺎ ﻫﻲ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﻓﻌﻠﻴﻦ ،ﻷﻥ ﺍﻟﺰﻧﺎ ﻃﻮﻋﺎ ﻏﻴﺮ
ﺍﻟﺰﻧﺎ ﻛﺮﻫﺎ.
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﻣﻠﻚ ﺍﻟﺮﺟﻞ ﺫﺍﺕ ﻣﺤﺮﻡ ﻟﻪ ﺑﻨﺴﺐ ﺃﻭ ﺭﺿﺎﻉ ،ﻓﻮﻃﺄﻫﺎ ﻣﻊ
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٣١٢ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ١١٢ :٢ﻭ ،١١٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٧ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٠ :٢٠
ﻭ
،٣١ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٤٥ :٤
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٢ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٠ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٠١ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٥٤ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻷﺋﻤﺔ .١٣٧ :٢
) (٣ﺃﺟﻤﻌﺖ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺤﻨﻔﻴﺔ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻋﻠﻰ ﺩﺭﺉ ﺍﻟﺤﺪ ﻋﻨﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻧﺴﺒﻮﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺤﺪ ﻷﺑﻲ ﻳﻮﺳﻒ
ﻭﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ،ﻭﺭﺑﻤﺎ ﻭﻗﻌﺖ ﺑﻴﺪ ﺍﻟﻤﺆﻟﻒ ﻗﺪﺱ ﺳﺮﻩ ﻣﺼﺎﺩﺭ ﻗﺪﻳﻤﺔ ﺃﺧﺮﻯ ﺃﺷﺎﺭﺕ ﺇﻟﻰ ﺫﻟﻚ ،ﺍﻧﻈﺮ
ﺍﻟﻤﺒﺴﻮﻁ ،٦٧ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠٦ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٦٦ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٦٦ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٢ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٠١
)(٣٨٣
ﺍﻟﻌﻠﻢ ﺑﺘﺤﺮﻳﻢ ﺍﻟﻮﻁﺀ ﻋﻠﻴﻪ ،ﻟﺰﻣﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﺰﻣﻪ ﺍﻟﺤﺪ ﻓﻲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ ﻭﺃﺻﺤﻬﻤﺎ ،ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻻ ﺣﺪ
ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﻭﻁﺀ ﺻﺎﺩﻑ ﻣﻠﻜﺎ،
ﻓﻜﺎﻥ ﺷﺒﻬﺔ .ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﻢ ﺫﻟﻚ ،ﻷﻧﻪ ﻣﺘﻰ ﻣﻠﻜﻬﺎ ﺍﻧﻌﺘﻘﺖ ﻓﻲ ﺍﻟﺤﺎﻝ ،ﻭﻟﻢ ﻳﺴﺘﻘﺮ
ﺣﺘﻰ ﻳﻄﺄﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﻠﻚ.
ﻣﺴﺄﻟﺔ :٢٦ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﺍﻣﺮﺃﺓ ﻟﻠﻮﻁﺀ ،ﻓﻮﻃﺄﻫﺎ ،ﻟﺰﻣﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﺣﺪ ﻋﻠﻴﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻻ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬﻢ ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻬﻢ " ) (٦ﻭﻫﺬﻩ
ﻟﻴﺴﺖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ.
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٥١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،١٨٠ﻭﺍﻟﻮﺟﻴﺰ .١٦٨ :٢
) (٢ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،١٩٠ :٧ﻭﺍﻟﻔﻘﻴﻪ ٣٠ :٤ﺣﺪﻳﺚ ،٨٣ - ٨١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣ :١٠ﺣﺪﻳﺚ ،٧١ - ٦٨
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٠٨ :٤
) (٣ﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٠ :٢٠ﻭ ،٢٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٦ :٤
ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،١٥ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٨٤ :٣
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٥٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٤ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٢٩ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥ :٢٠ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،١٥ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٨٣ :١٠ﻭﺍﻟﻤﺤﻠﻰ ،٢٥٠ :١١
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٢٥ :٢
) (٥ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻭﺑﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ،ﻧﻌﻢ ﺇﻧﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺤﺮﻣﺘﻪ ﻳﻜﻮﻥ ﺯﻧﺎ،
ﻭﺃﺧﺒﺎﺭ ﺣﺪ ﺍﻟﺰﻧﻰ ﺷﺎﻣﻠﺔ ﻟﻪ.
) (٦ﺍﻟﻤﺆﻣﻨﻮﻥ.٦ :
)(٣٨٤
ﻣﺴﺄﻟﺔ :٢٧ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﺍﻧﻴﺎﻥ ﻛﺎﻣﻠﻴﻦ ،ﺑﺄﻥ ﻳﻜﻮﻧﺎ ﺣﺮﻳﻦ ،ﺑﺎﻟﻐﻴﻦ ،ﻋﺎﻗﻠﻴﻦ
ﻓﻘﺪ ﺃﺣﺼﻨﺎ ،ﻭﺇﻥ ﻛﺎﻧﺎ ﻧﺎﻗﺼﻴﻦ ﺑﺄﻥ ﻳﻔﻘﺪ ﺍﻟﺸﺮﺍﺋﻂ ﻓﻴﻬﻤﺎ ﻟﻢ ﻳﺤﺼﻨﺎ ﺑﻼ ﺧﻼﻑ،
ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻛﺎﻣﻼ ﻭﺍﻵﺧﺮ ﻧﺎﻗﺼﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﻘﺺ ﺑﺎﻟﺮﻕ ﻓﺎﻟﻜﺎﻣﻞ ﻗﺪ
ﺃﺣﺼﻦ ﺩﻭﻥ ﺍﻟﻨﺎﻗﺺ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺼﻐﺮ ﻻ ﻳﺜﺒﺖ ﻓﻴﻬﻤﺎ ﺍﻹﺣﺼﺎﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻘﺺ ﺭﻗﺎ ﻟﻢ ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻷﺣﺪﻫﻤﺎ ،ﻭﺇﻥ ﻛﺎﻥ
ﺻﻐﺮﺍ ﺃﺣﺼﻦ ﺍﻟﻜﺎﻣﻞ ).(٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻘﺺ ﺑﺎﻟﺮﻕ ﻓﺎﻟﻜﺎﻣﻞ ﻗﺪ ﺃﺣﺼﻦ ﺩﻭﻥ ﺍﻟﻨﺎﻗﺺ
ﺑﻼ ﺧﻼﻑ ﻋﻠﻰ ﻣﺬﺍﻫﺒﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻘﺺ ﺑﺎﻟﺼﻐﺮ ﻓﻔﻴﻪ ﻗﻮﻻﻥ:
ﻗﺎﻝ ﻓﻲ ﺍﻷﻡ :ﺍﻟﻜﺎﻣﻞ ﻣﺤﺼﻦ.
ﻭﻗﺎﻝ ﻓﻲ ﺍﻹﻣﻼﺀ :ﻻ ﻳﺜﺒﺖ ﺍﻹﺣﺼﺎﻥ ﻷﺣﺪﻫﻤﺎ ،ﻭﺍﻟﻤﺬﻫﺐ ﺍﻷﻭﻝ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺛﺒﻮﺕ
ﺍﻹﺣﺼﺎﻥ ﻭﺇﻳﺠﺎﺏ ﺍﻟﺮﺟﻢ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٨ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﻳﺆﻣﺮ ﺑﺎﻻﻏﺘﺴﺎﻝ ﺃﻭﻻ ﻭﺍﻟﺘﻜﻔﻴﻦ ،ﺛﻢ
ﻳﺮﺟﻢ ﻭﻳﺪﻓﻦ ﺑﻌﺪ ﺫﻟﻚ ،ﺑﻌﺪ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻐﺴﻞ ﺑﻌﺪ ﻗﺘﻠﻪ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﻐﺴﻞ ﺑﻌﺪ ﻗﺘﻠﻪ ﻭﻳﺼﻠﻰ ﻋﻠﻴﻪ ).(٥
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٤١ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .١٠ :٨
) (٢ﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٦٣ :٣
) (٣ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١١ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٢٥ :١٠
) (٤ﺍﻟﻜﺎﻓﻲ ١٧٨ :٧ﺣﺪﻳﺚ ١ﻭﺹ ١٨٠ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١١ :١٠ﺣﺪﻳﺚ ،٢٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ :٤
٢٠٤ﺣﺪﻳﺚ .٧٦٣
) (٥ﺍﻷﻡ ،١٥٤ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٢٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٥٩ :١٠
ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٢٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٥ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٧٦ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﺤﺘﺎﺭ ،١٢ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٦٨ :٤ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٦٣ :٣
)(٣٨٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (١ﻻ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺫﺍﺕ ﻣﺤﺮﻡ ﻟﻪ ﻛﺄﻣﻪ ،ﻭﺑﻨﺘﻪ ،ﻭﺃﺧﺘﻪ،
ﻭﺧﺎﻟﺘﻪ ،ﻭﻋﻤﺘﻪ ﻣﻦ ﻧﺴﺐ ﺃﻭ ﺭﺿﺎﻉ ،ﺃﻭ ﺍﻣﺮﺃﺓ ﺍﺑﻨﻪ ،ﺃﻭ ﺃﺑﻴﻪ ،ﺃﻭ ﺗﺰﻭﺝ ﺑﺨﺎﻣﺴﺔ ،ﺃﻭ
ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺯﻭﺝ ﻭﻭﻃﺄﻫﺎ ،ﺃﻭ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﺃﻥ ﺑﺎﻧﺖ ﺑﺎﻟﻠﻌﺎﻥ ،ﺃﻭ ﺑﺎﻟﻄﻼﻕ
ﺍﻟﺜﻼﺙ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺤﺮﻳﻢ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻓﻲ ﻭﻁﺀ ﺫﺍﺕ ﻣﺤﺮﻡ ،ﻭﺍﻟﺤﺪ ﻓﻲ ﻭﻁﺀ
ﺍﻷﺟﻨﺒﻴﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻔﺼﻞ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺣﺪ ﻓﻲ ﺷﺊ ﻣﻦ ﻫﺬﺍ ،ﺣﺘﻰ ﻗﺎﻝ :ﻟﻮ ﺍﺳﺘﺄﺟﺮ ﺍﻣﺮﺃﺓ
ﻟﻴﺰﻧﻲ ﺑﻬﺎ ﻓﺰﻧﻰ ﺑﻬﺎ ﻻ ﺣﺪ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺍﺳﺘﺄﺟﺮﻫﺎ ﻟﻠﺨﺪﻣﺔ ﻓﻮﻃﺄﻫﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻻ ﺗﻨﻜﺤﻮﺍ ﻣﺎ ﻧﻜﺢ ﺁﺑﺎﺅﻛﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻣﺎ ﻗﺪ
ﺳﻠﻒ ﺃﻧﻪ ﻛﺎﻥ ﻓﺎﺣﺸﺔ " ) (٥ﻓﺴﻤﺎﻩ ﻓﺎﺣﺸﺔ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻓﺎﺣﺸﺔ ،ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻠﻪ
ﺗﻌﺎﻟﻰ ﺑﺤﺒﺲ ﻣﻦ ﺃﺗﺎﻫﺎ ،ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﻼﺗﻲ ﻳﺄﺗﻴﻦ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻦ ﻧﺴﺎﺋﻜﻢ -ﺇﻟﻰ
ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ -ﺃﻭ ﻳﺠﻌﻞ ﺍﻟﻠﻪ ﻟﻬﻦ ﺳﺒﻴﻼ " ) (٦ﺛﻢ ﺑﻴﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ :ﺧﺬﻭﺍ
ﻋﻨﻲ ،ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﻪ ﻟﻬﻦ ﺳﺒﻴﻼ ،ﺍﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺗﻐﺮﻳﺐ ﻋﺎﻡ ،ﻭﺍﻟﺜﻴﺐ
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) (١ﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻤﻲ ،٩٧ :٢ﻭﺍﻟﻜﺎﻓﻲ ١٨٨ :٧ﺣﺪﻳﺚ .٣
) (٢ﺍﻟﻮﺟﻴﺰ ،١٦٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠ :٢٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٤٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٤٧ :٤ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٣٥ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٤٨ :١٠
) (٣ﺍﻟﻤﺒﺴﻮﻁ ٥٨ :٩ﻭ ٦١ﻭ ،٨٥ﻭﺍﻟﻠﺒﺎﺏ ،٨٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٤٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٧٩ :٣
ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٤٩ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٣٥ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٤٧ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،١٤٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٨٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٥ :٢٠
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،١٩٠ :٧ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٠ :٤ﺣﺪﻳﺚ ،٨٣ - ٨١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣ :١٠ﺣﺪﻳﺚ
٦٨ﻭ ،٧٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٠٨ :٤
) (٥ﺍﻟﻨﺴﺎﺀ.٢٢ :
) (٦ﺍﻟﻨﺴﺎﺀ.١٥ :
)(٣٨٦
ﺑﺎﻟﺜﻴﺐ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺍﻟﺮﺟﻢ ) .(١ﺛﺒﺖ ﺃﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﻔﺎﺣﺸﺔ.
ﻭﺭﻭﻯ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻗﺎﻝ :ﻣﻦ ﻭﻗﻊ
ﻋﻠﻰ ﺫﺍﺕ ﻣﺤﺮﻡ ﻓﺎﻗﺘﻠﻮﻩ ) .(٢ﻭﻫﺬﺍ ﻭﻗﻊ ﻋﻠﻴﻬﺎ.
ﻭﺭﻭﻯ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ :ﺑﻴﻨﺎ ﺃﻧﺎ ﺃﻃﻮﻑ ﻋﻠﻰ ﺇﺑﻞ ﻟﻲ ﺿﻠﺖ ﺇﺫ ﺃﻗﺒﻞ
ﺭﻛﺐ ﺃﻭ ﻓﻮﺍﺭﺱ ﻣﻌﻬﻢ ﻟﻮﺍﺀ ،ﻓﺠﻌﻞ ﺍﻷﻋﺮﺍﺏ ﻳﻄﻴﻔﻮﻥ ﺑﻲ ﻟﻤﻨﺰﻟﺘﻲ ﻣﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﺇﺫ ﺃﺗﻮﺍ ﻗﺒﺔ ،ﻓﺎﺳﺘﺨﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺭﺟﻼ ،ﻓﻀﺮﺑﺎ ﻋﻨﻘﻪ ،ﻓﺴﺄﻟﺖ ﻋﻨﻪ،
ﻓﺬﻛﺮﻭﺍ ﺃﻧﻪ ﺃﻋﺮﺱ ﺑﺎﻣﺮﺃﺓ ﺃﺑﻴﻪ ) .(٣ﻭﻣﺎ ﻓﻌﻞ ﺍﻟﻘﻮﻡ ﻫﻜﺬﺍ ﺇﻻ ﻭﻛﺎﻥ ﺑﺄﻣﺮ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﺃﻭ ﺑﻌﻠﻤﻪ ﻓﺄﻗﺮﻫﻢ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :٣٠ﺇﺫﺍ ﺗﻜﺎﻣﻠﺖ ﺷﻬﻮﺩ ﺍﻟﺰﻧﺎ ،ﺃﺭﺑﻌﺔ ﺷﻬﺪﻭﺍ ﺑﻪ ﺛﻢ ﻣﺎﺗﻮﺍ ﺃﻭ ﻏﺎﺑﻮﺍ،
ﺟﺎﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻢ ،ﻭﻳﻘﻴﻢ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻣﺘﻰ ﻏﺎﺑﻮﺍ ﺃﻭ ﻣﺎﺗﻮﺍ ﻟﻢ ﻳﺠﺰ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻢ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺟﺎﺯ ﺗﻨﻔﻴﺬﻩ ﻣﻊ ﻏﻴﺒﺔ ﺍﻟﺸﻬﻮﺩ ﻛﺴﺎﺋﺮ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٤ :٤ﺣﺪﻳﺚ ،٤٤١٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣١٦ :٣ﺣﺪﻳﺚ ١٢ﻭ ،١٣ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ٤١ :٤ﺣﺪﻳﺚ ،١٤٣٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٢ :٢ﺣﺪﻳﺚ ،٢٥٥٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ :٢
،١٨١ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٣١٨ :٥ﻭ ٣٢٠ﻭ ،٣٢٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢١٠ :٨ﻭ ،٢٢٢ﻭﺍﻟﻤﺤﻠﻰ
،٢٣٧ :١١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٢٥٥ :٣
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٢٦ :٣ﺣﺪﻳﺚ ،١٤٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٦٢ :٤ﺣﺪﻳﺚ ،١٤٦٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
٨٥٦ :٢ﺣﺪﻳﺚ ،٢٥٦٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٣٤ :٨ﻭ ،٢٣٧ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٥٦ :٤
ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٤٣ :٣
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٥٧ :٤ﺣﺪﻳﺚ ،٤٤٥٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٣٧ :٨
) (٤ﺍﻷﻡ ،١٥٥ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣١ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٣ :١٠
) (٥ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،١١ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٧٥ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٠٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣١ :٨
)(٣٨٧
ﺍﻟﺸﻬﺎﺩﺍﺕ ،ﻭﻣﻦ ﻗﺎﻝ ﻳﺴﻘﻂ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ
ﺟﻠﺪﺓ " ).(١
ﻣﺴﺄﻟﺔ :٣١ﺇﺫﺍ ﺗﻜﺎﻣﻞ ﺷﻬﻮﺩ ﺍﻟﺰﻧﺎ ،ﻓﻘﺪ ﺛﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻢ ،ﺳﻮﺍﺀ
ﺷﻬﺪﻭﺍ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ ﺃﻭ ﻓﻲ ﻣﺠﺎﻟﺲ ،ﻭﺷﻬﺎﺩﺗﻬﻢ ﻣﻔﺘﺮﻗﻴﻦ ﺃﺣﻮﻁ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻧﻮﺍ ﺷﻬﺪﻭﺍ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ ﺛﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻢ،
ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺷﻬﺪﻭﺍ ﻓﻲ ﻣﺠﺎﻟﺲ ﻓﻬﻢ ﻗﺬﻓﻪ ﻳﺤﺪﻭﻥ ،ﻭﺍﻟﻤﺠﻠﺲ ﻋﻨﺪﻩ ﻣﺠﻠﺲ ﺍﻟﺤﻜﻢ ،ﻓﺈﻥ
ﺟﻠﺲ ﺑﻜﺮﺓ ﻭﻟﻢ ﻳﻘﻢ ﺇﻟﻰ ﺍﻟﻌﺸﻲ ﻓﻬﻮ ﻣﺠﻠﺲ ﻭﺍﺣﺪ ،ﻓﺈﻥ ﺷﻬﺪ ﺍﺛﻨﺎﻥ ﻓﻴﻪ ﺑﻜﺮﺓ
ﻭﺁﺧﺮﺍﻥ ﻋﺸﻴﺔ ﺛﺒﺖ ﺍﻟﺤﺪ ،ﻭﻟﻮ ﺟﻠﺲ ﻟﺤﻈﺔ ﻭﺍﻧﺼﺮﻑ ﻭﻋﺎﺩ ﻓﻬﻤﺎ ﻣﺠﻠﺴﺎﻥ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻛﻞ ﻇﺎﻫﺮ ﻭﺭﺩ ﺑﺄﻧﻪ ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ ﻭﺟﺐ ﺍﻟﺤﺪ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ
ﺍﻟﻤﻮﺿﻊ ) ،(٤ﻓﺈﻧﻪ ﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ :ﻓﺈﺫﺍ ﺷﻬﺪ ﻭﺍﺣﺪ ﺃﻭﻻ ﻟﻢ ﻳﺨﻞ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻫﺪﺍ
ﺃﻭ ﻗﺎﺫﻓﺎ ،ﻓﺒﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺫﻓﺎ ،ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻗﺎﺫﻓﺎ ﻟﻢ ﻳﺼﺮ ﺷﺎﻫﺪﺍ ﺑﺈﺿﺎﻓﺔ
--------------------
) (١ﺍﻟﻨﻮﺭ.٢ :
) (٢ﺍﻷﻡ ،٢٩٧ :٥ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٣ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٩٤ :١٠
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٨ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.١٩٤
) (٤ﺍﻟﻜﺎﻓﻲ ١٨٤ - ١٨٣ :٧ﺣﺪﻳﺚ ،٥ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢ :١٠ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢١٧ :٤
ﺣﺪﻳﺚ .٨١٥ - ٨١٢
) (٥ﺍﻟﻨﻮﺭ.٤ :
)(٣٨٨
ﺷﻬﺎﺩﺓ ﻏﻴﺮﻩ ﺇﻟﻴﻪ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻟﻴﺲ ﺑﻘﺎﺫﻑ ﺛﺒﺖ ﺃﻧﻪ ﻳﻜﻮﻥ ﺷﺎﻫﺪﺍ ،ﻭﺇﺫﺍ ﻛﺎﻥ
ﺷﺎﻫﺪﺍ ﻟﻢ ﻳﻜﻦ ﻗﺎﺫﻓﺎ ﺑﺘﺄﺧﺮ ﺷﻬﺎﺩﺓ ﻏﻴﺮﻩ ﻣﻦ ﻣﺠﻠﺲ ﺇﻟﻰ ﻣﺠﻠﺲ ﺁﺧﺮ.
ﻣﺴﺄﻟﺔ :٣٢ﺇﺫﺍ ﺣﻀﺮ ﺃﺭﺑﻌﺔ ﻟﻴﺸﻬﺪﻭﺍ ﺑﺎﻟﺰﻧﺎ ،ﻓﺸﻬﺪ ﻭﺍﺣﺪ ﺃﻭ ﺛﻼﺛﺔ ﻭﻟﻢ ﻳﺸﻬﺪ
ﺍﻟﺮﺍﺑﻊ ،ﻟﻢ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺎ ،ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺎ ﺗﻜﺎﻣﻠﺖ ﺑﻼ ﺧﻼﻑ،
ﻭﻣﻦ ﻟﻢ ﻳﺸﻬﺪ ﻻ ﺷﺊ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﻣﻦ ﺷﻬﺪ ﻓﻌﻠﻴﻪ ﺍﻟﺤﺪ ﺣﺪ ﺍﻟﻘﺬﻑ.
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺠﺪﻳﺪ ).(١
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻻ ﻳﺠﺐ ﺍﻟﺤﺪ ،ﻭﻫﻲ ﺍﻟﻤﺸﻬﻮﺭﺓ ﺑﺎﻟﻘﻮﻟﻴﻦ ،ﻭﺍﻷﻭﻝ ﺃﻇﻬﺮ ﻓﻲ
ﺍﻵﻳﺔ ،ﻭﺍﻟﺜﺎﻧﻲ ﺃﻗﻴﺲ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ ﻓﻔﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻤﺮ ،ﻭﻻ
ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ.
ﺃﻣﺎ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺮﻭﻱ :ﺃﻥ ﺃﺭﺑﻌﺔ ﺃﺗﻮﻩ ﻟﻴﺸﻬﺪﻭﺍ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺰﻧﺎ،
ﻓﺼﺮﺡ ﺛﻼﺛﺔ ،ﻭﻗﺎﻝ ﺍﻟﺮﺍﺑﻊ ﺭﺍﻳﺘﻬﻤﺎ ﺗﺤﺖ ﺛﻮﺏ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺯﻧﺎ ﻓﻬﻮ ﺫﻟﻚ ).(٤
ﻭﺃﻣﺎ ﻋﻤﺮ ،ﻓﺎﻟﻘﺼﺔ ﻣﺸﻬﻮﺭﺓ ﻭﻫﻮ :ﺃﻧﻪ ﺍﺳﺘﺨﻠﻒ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ﻋﻠﻰ
ﺍﻟﺒﺼﺮﺓ ،ﻭﻛﻦ ﻧﺎﺯﻻ ﻓﻲ ﺃﺳﻔﻞ ﺍﻟﺪﺍﺭ ،ﻭﻧﺎﻓﻊ ،ﻭﺃﺑﻮ ﺑﻜﺮﺓ ،ﻭﺷﺒﻞ ﺑﻦ ﻣﻌﺒﺪ )،(٥
ﻭﺯﻳﺎﺩ ﻓﻲ ﻋﻠﻮﻫﺎ ،ﻓﻬﺒﺖ ﺭﻳﺢ ،ﻓﻔﺘﺤﺖ ﺑﺎﺏ ﺍﻟﺒﻴﺖ ،ﻭﺭﻓﻌﺖ ﺍﻟﺴﺘﺮ ،ﻓﺮﺃﻭﺍ ﺍﻟﻤﻐﻴﺮﺓ
--------------------
) (١ﺍﻷﻡ ،١٣٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٣ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٧٣ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ
:٩
،٦٥ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٧ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٧٨ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٩٣ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٤
،٣٣ﻭﺍﻟﻤﺤﻠﻰ ،٢٦٠ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٩٦ :١٠
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٧٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٣ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.١٩٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢١٠ :٧ﺣﺪﻳﺚ ١ﻭ ٢ﻭ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٥١ :١٠ﺣﺪﻳﺚ ١٨٩ﻭ .١٩٠
) (٤ﺍﻟﻤﺤﻠﻰ ٢٥٩ :١١ﻭ .٢٦٠
) (٥ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺷﺮﺡ ﺣﺎﻝ ﻓﻲ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ.
)(٣٨٩
ﺑﻴﻦ ﺭﺟﻠﻲ ﺍﻣﺮﺃﺓ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ﺗﻘﺪﻡ ﺍﻟﻤﻐﻴﺮﺓ ﻟﻴﺼﻠﻲ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮﺓ ﺗﻨﺢ ﻋﻦ
ﻣﺼﻼﻧﺎ ،ﻓﺒﻠﻎ ﺫﻟﻚ ﻋﻤﺮ ،ﻓﻜﺘﺐ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﺇﻟﻴﻪ ،ﻭﻛﺘﺐ ﺇﻟﻰ ﺍﻟﻤﻐﻴﺮﺓ :ﻗﺪ ﻳﺤﺪﺙ
ﻋﻨﻚ ﺑﻤﺎ ﺇﻥ ﻛﺎﻥ ﺻﺪﻗﺎ ﻓﻠﻮ ﻛﻨﺖ ﻣﺖ ﻣﻦ ﻗﺒﻠﻪ ﻟﻜﺎﻥ ﺧﻴﺮﺍ ﻟﻚ ،ﻓﺎﺷﺨﺼﻮﺍ ﺇﻟﻰ
ﺍﻟﻤﺪﻳﺔ ،ﻓﺸﻬﺪ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﺑﻜﺮﺓ ﻭﺷﺒﻞ ﺑﻦ ﻣﻌﺒﺪ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺃﻭﺩﻯ ) (١ﺍﻟﻤﻐﻴﺮﺓ
ﺍﻷﺭﺑﻌﺔ ،ﻓﺠﺎﺀ ﺯﻳﺎﺩ ﻟﻴﺸﻬﺪ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﻫﺬﺍ ﺭﺟﻞ ﻻ ﻳﺸﻬﺪ ﺇﻻ ﺑﺎﻟﺤﻖ ﺇﻥ ﺷﺎﺀ
ﺍﻟﻠﻪ ،ﻓﻘﺎﻝ :ﺃﻣﺎ ﺑﺎﻟﺰﻧﺎ ﻓﻼ ﺃﺷﻬﺪ ،ﻭﻟﻜﻨﻲ ﺭﺃﻳﺖ ﺃﻣﺮﺍ ﻗﺒﻴﺤﺎ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺍﻟﻠﻪ
ﺃﻛﺒﺮ .ﻭﺟﻠﺪ ﺍﻟﺜﻼﺛﺔ ،ﻓﻠﻤﺎ ﺟﻠﺪ ﺃﺑﻮ ﺑﻜﺮﺓ ،ﻓﻘﺎﻝ ﺃﺷﻬﺪ ﺃﻥ ﺍﻟﻤﻐﻴﺮﺓ ﺯﻧﺎ ﻓﻬﻢ ﻋﻤﺮ
ﺑﺠﻠﺪﻩ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻥ ﺟﻠﺪﺗﻪ ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ -ﻳﻌﻨﻲ ﺍﻟﻤﻐﻴﺮﺓ .(٢) -
ﻓﻤﻮﺿﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻥ ﻫﺬﻩ ﻗﺼﺔ ﻇﻬﺮﺕ ﻭﺍﺷﺘﻬﺮﺕ ،ﻭﻟﻢ ﻳﻨﻜﺮ ﺫﻟﻚ ﺃﺣﺪ.
ﻭﻗﻴﻞ ﻓﻲ ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻌﻤﺮ) :ﺇﻥ ﺟﻠﺪﺕ ﺃﺑﺎ ﺑﻜﺮﺓ ﺛﺎﻧﻴﺎ
ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ( ﺗﺄﻭﻳﻼﻥ:
ﺃﺻﺤﻬﻤﺎ ﺃﻥ ﻣﻌﻨﺎﻩ ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺷﻬﺎﺩﺓ ﻏﻴﺮ ﺍﻷﻭﻟﻰ ،ﻓﻘﺪ ﻛﻤﻠﺖ ﺍﻟﺸﻬﺎﺩﺓ
ﺃﺭﺑﻌﺎ )ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ( ﻳﻌﻨﻲ ﺇﻧﻤﺎ ﺃﻋﺎﺩ ﻣﺎ ﺷﻬﺪ ﺑﻪ ﻓﻼ ﺗﺠﻠﺪﻩ ﺑﺈﻋﺎﺩﺗﻪ.
ﻭﺍﻟﺜﺎﻧﻲ ﻣﻌﻨﺎﻩ ﺃﻥ ﺟﻠﺪﻩ ﻻ ﻳﺠﻮﺯ ،ﻛﻤﺎ ﺃﻥ ﺭﺟﻢ ﺍﻟﻤﻐﻴﺮﺓ ﻻ ﻳﺠﻮﺯ ،ﻓﺈﻥ ﺟﻠﺪﺗﻪ
-ﻭﺟﻠﺪﻩ ﻻ ﻳﺠﻮﺯ -ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ ) ،(٣ﻭﺍﻷﻭﻝ ﺃﺻﺢ.
ﻓﺈﻥ ﺍﻟﺴﺎﺟﻲ ﻧﻘﻞ ﺍﻟﻘﺼﺔ ﻭﻗﺎﻝ :ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻥ ﺟﻌﻠﺖ ﺷﻬﺎﺩﺗﻪ
ﺑﻤﻨﺰﻟﺔ ﺷﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ ﻓﺎﺭﺟﻢ ﺻﺎﺣﺒﻚ ).(٤
ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﺣﺪ ﻋﻠﻴﻬﻢ ،ﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ
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) (١ﺃﻭﺩﻯ :ﺃﻱ ﻫﻠﻚ .ﺍﻟﻨﻬﺎﻳﺔ ١٧٠ :٥ﻣﺎﺩﺓ )ﻭﺩﺍ(.
) (٢ﻧﻘﻠﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﻔﺎﻭﺕ ﻓﻲ ﺃﻟﻔﺎﻇﻬﺎ ،ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٣٥ :٨
ﻭﺍﻟﻤﺤﻠﻰ ،٢٥٩ :١١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٦٣ :٤ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ .٢٨٠ :٦
) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ٢٢٨ - ٢٢٧ :١٠ﺑﺄﻟﻔﺎﻅ ﻗﺮﻳﺒﺔ ﺗﺆﺩﻱ ﻧﻔﺲ ﺍﻟﻤﻌﻨﻰ ﻓﻼﺣﻆ.
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺴﺎﺟﻲ ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(٣٩٠
ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (١ﻓﺄﺧﺒﺮ ﺃﻥ ﺍﻟﻘﺎﺫﻑ ﻣﻦ ﺇﺫﺍ
ﻟﻢ ﻳﺄﺕ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﺣﺪ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻨﻬﻢ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﺪ ﺇﺫﺍ ﺃﺗﻰ ﺑﺄﻗﻞ ﻣﻨﻬﻢ ،ﻭﻫﻮ
ﺇﺫﺍ ﺷﻬﺪ ﻣﻌﻪ ﺛﻼﺛﺔ ،ﻓﻜﻞ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﻗﺬﻓﻪ ﺑﺄﻗﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ ﻟﻢ ﻳﻜﻦ
ﻗﺎﺫﻓﺎ.
ﻣﺴﺄﻟﺔ :٣٣ﺇﺫﺍ ﺷﻬﺪ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺰﻧﺎ ،ﻓﺮﺩﺕ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪ ﻣﻨﻬﻢ،
ﻓﺈﻥ ﺭﺩﺕ ﺑﺄﻣﺮ ﻇﺎﻫﺮ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ،ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﺣﺪ ﺍﻟﻘﺬﻑ ،ﻭﺇﻥ
ﺭﺩﺕ ﺑﺄﻣﺮ ﺧﻔﻲ ﻻ ﻳﻘﻒ ﻋﻠﻴﻪ ﺇﻻ ﺁﺣﺎﺩﻫﻢ ،ﻓﺈﻧﻪ ﻳﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺩﻭﺩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺤﺪ،
ﻭﺍﻟﺜﻼﺛﺔ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﺑﺄﻣﺮ ﻇﺎﻫﺮ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ ﻓﻲ ﺍﻷﺭﺑﻌﺔ:
ﺃﺣﺪﻫﻤﺎ :ﻳﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ.
ﻭﺇﻥ ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ ﺑﺄﻣﺮ ﺧﻔﻲ ،ﻓﺎﻟﻤﺮﺩﻭﺩ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺣﺪ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ،
ﻭﺍﻟﺜﻼﺛﺔ ﻓﺎﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻻ ﺣﺪ ﻋﻠﻴﻬﻢ ،ﻭﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺤﺪ،
ﻭﺃﻳﻀﺎ :ﻓﺈﻧﻬﻢ ﻏﻴﺮ ﻣﻔﺮﻃﻴﻦ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺈﻥ ﺃﺣﺪﺍ ﻻ ﻳﻘﻒ ﻋﻠﻰ ﺑﻮﺍﻃﻦ
ﺍﻟﻨﺎﺱ ،ﻓﻜﺎﻥ ﻋﺬﺭﺍ ﻓﻲ ﺇﻗﺎﻣﺘﻬﺎ ،ﻓﻠﻬﺬﺍ ﻻ ﺣﺪ ،ﻭﻳﻔﺎﺭﻕ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺩ ﺑﺄﻣﺮ ﻇﺎﻫﺮ،
ﻷﻥ ﺍﻟﺘﻔﺮﻳﻂ ﻛﺎﻥ ﻣﻨﻬﻢ ،ﻓﻠﻬﺬﺍ ﺣﺪﻭﺍ.
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻊ ﺍﻟﺮﺩ ﺑﺄﻣﺮ ﻇﺎﻫﺮ ﻳﺠﺐ ﺍﻟﺤﺪ ،ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ
ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٣ﻭﻫﺬﺍ ﻣﺎ ﺃﺗﻰ
ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ،ﻷﻥ ﻣﻦ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺮﺩ ﻻ ﻳﻜﻮﻥ ﺷﺎﻫﺪﺍ.
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) (١ﺍﻟﻨﻮﺭ.٤ :
) (٢ﺍﻟﻤﺠﻤﻮﻉ ،٢٥٤ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٢٧٤ :٨
) (٣ﺍﻟﻨﻮﺭ.٤ :
)(٣٩١
ﻣﺴﺄﻟﺔ :٣٤ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ،ﺛﻢ ﺭﺟﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﻓﻼ ﺣﺪ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ
ﺑﻼ ﺧﻼﻑ ،ﻭﻋﻠﻰ ﺍﻟﺮﺍﺟﻊ ﺍﻟﺤﺪ ﺃﻳﻀﺎ ﺑﻼ ﺧﻼﻑ .ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﻓﻼ ﺣﺪ ﻋﻠﻴﻬﻢ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ) ،(١ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﻫﺬﺍ ﺃﻳﻀﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ
ﺷﻬﺪﺍﺀ " ) (٤ﻭﻫﺬﺍ ﺃﺗﻰ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ،ﻭﺭﺟﻮﻉ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻻ ﻳﺆﺛﺮ ﻓﻴﻤﺎ ﺛﺒﺖ.
ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻤﻦ ﺃﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٣٥ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ،ﻓﺮﺟﻢ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ،ﺛﻢ ﺭﺟﻊ ﻭﺍﺣﺪ ﺃﻭ ﺍﻷﺭﺑﻌﺔ،
ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﻊ ﻋﻤﺪﺕ ﻗﺘﻠﻪ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻭﺍﻟﻘﻮﺩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٧
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﺷﻬﺪ ﻋﻨﺪﻩ ﺷﺎﻫﺪﺍﻥ ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ
ﺳﺮﻕ ،ﻓﻘﻄﻌﻪ ،ﻓﺄﺗﻴﺎﻩ ﺑﺂﺧﺮ ،ﻭﻗﺎﻻ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺮﻕ ،ﻭﺃﺧﻄﺄﻧﺎ ﻋﻠﻰ ﺍﻷﻭﻝ .ﻓﻘﺎﻝ
ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻟﻮ ﻋﻠﻤﺖ ﺃﻧﻜﻤﺎ ﺗﻌﻤﺪﺗﻬﺎ ﻟﻘﻄﻌﺘﻜﻤﺎ ) .(٨ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺃﺣﺪ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٧٥ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٤ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،١٧٨
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٢ :١٠
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٧٥ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٥٤ :٢٠
) (٣ﺍﻟﻠﺒﺎﺏ ،٧٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٠٢ :١٠
) (٤ﺍﻟﻨﻮﺭ.٤ :
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٦١ :ﻭ ،٣١٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣١٤ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٧٨ :٢٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
.٦١٢
) (٦ﺍﻟﻤﺒﺴﻮﻁ ٦٣ :٩ﻭ ،٦٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٧٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٧٠ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣١٤ :٨
) (٧ﺍﻟﻜﺎﻓﻲ ٣٨٤ :٧ﺣﺪﻳﺚ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٣١١ :١٠ﺣﺪﻳﺚ .١١٦٢
) (٨ﺭﻭﻱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٠ :٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،١٨٢ :٣ﺣﺪﻳﺚ ،٢٩٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٤١ :٨ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٥١٥ :٢ﺣﺪﻳﺚ ،١٨٤٨ﻭﺍﻟﻜﺎﻓﻲ ٣٨٤ :٧ﺣﺪﻳﺚ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ
١٥٣ :١٠ﺣﺪﻳﺚ ،٦١٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٩ :٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ ،١٢٠٣ :٣ﺑﺎﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻔﻆ
ﻓﻼﺣﻆ.
)(٣٩٢
ﺫﻟﻚ ،ﺛﺒﺖ ﺃﻧﻪ ﺇﺟﻤﺎﻉ.
ﻣﺴﺄﻟﺔ :٣٦ﺇﺫﺍ ﺍﺳﺘﻜﺮﻩ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﻓﻼ ﺣﺪ ﻋﻠﻴﻬﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﻋﻠﻴﻪ
ﺍﻟﺤﺪ ،ﻭﻻ ﻣﻬﺮ ﻟﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻬﺎ ﻣﻬﺮ ﻣﺜﻠﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٣ﻭﺃﻳﻀﺎ ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻓﻤﻦ
ﺷﻐﻠﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺭﻭﻯ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ) ،(٤ﻋﻦ ﺃﺑﻴﻪ:
ﺃﻥ ﺍﻣﺮﺃﺓ ﺍﺳﺘﻜﺮﻫﺖ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﺪﺭﺃ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻋﻨﻬﺎ ﺍﻟﺤﺪ ،ﻭﺣﺪ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻬﺎ ) .(٥ﻭﻟﻢ ﻳﻨﻘﻞ ﺃﻧﻪ ﺟﻌﻞ ﻟﻬﺎ ﻣﻬﺮﺍ ،ﻓﻠﻮ ﻛﺎﻥ
ﻭﺍﺟﺒﺎ ﺃﻭﺟﺒﻪ ﻟﻬﺎ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﻧﻬﻰ ﻋﻦ ﻣﻬﺮ ﺍﻟﺒﻐﻲ ).(٦
ﻭﺭﻭﻱ :ﺍﻟﺒﻐﺎﺀ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٥٣ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٨ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩٩ :٨
) (٢ﺍﻷﻡ ،١٥٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٣٩٢ :ﻭ ،٣٩٣ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٣٣ :٣
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٣ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٨ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٩٩ :٨
) (٣ﺍﻟﻜﺎﻓﻲ ١٩٦ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٨ :١٠ﺣﺪﻳﺚ .٥٤ - ٥١
) (٤ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﺍﻟﺤﻀﺮﻣﻲ ﺍﻟﻜﻮﻓﻲ ،ﺃﺑﻮ ﻣﺤﻤﺪ .ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﻭﺃﺧﻴﻪ ﻋﻠﻘﻤﺔ ﺃﻭ ﻋﻦ ﻣﻮﻟﻰ
ﻟﻬﻢ ﻭﻋﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﻭﻋﻨﻪ ﺍﺑﻨﻪ ﺳﻌﻴﺪ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﻨﺨﻌﻲ ﻭﺣﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﻭﻏﻴﺮﻫﻢ .ﻣﺎﺕ
ﺳﻨﺔ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ ) .(١١٢ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .١٠٥ :٦
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٣٥ :٨
) (٦ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٢٣٥ :١ﻭ ،٣٥٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٦ :٦ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ .٨٧ :٤ﻭﻗﺪ ﻭﺭﺩ
ﺃﻳﻀﺎ ﺑﺄﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻣﻨﻬﺎ :ﻧﻬﻰ ﻋﻦ ﺛﻤﻦ ﺍﻟﻜﻠﺐ ﻭﻣﻬﺮ ﺍﻟﺒﻐﻲ ...ﻓﻼﺣﻆ.
)(٣٩٣
ﻭﺍﻟﺒﻐﺎﺀ :ﺍﻟﺰﻧﺎ ،ﻭﺍﻟﺒﻐﻲ :ﺍﻟﺰﺍﻧﻴﺔ ).(١
ﻣﺴﺄﻟﺔ :٣٧ﺇﺫﺍ ﺯﻧﺎ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ ،ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﺤﺮ
ﺧﻤﺴﻮﻥ ﺟﻠﺪﺓ ،ﺗﺰﻭﺟﺎ ﺃﻭ ﻟﻢ ﻳﺘﺰﻭﺟﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﻥ ﻛﺎﻧﺎ ﻗﺪ ﺗﺰﻭﺟﺎ ،ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻟﺤﺪ،
ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﺗﺰﻭﺟﺎ ،ﻓﻼ ﺷﺊ ﻋﻠﻴﻬﻤﺎ ).(٣
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻌﺒﺪ ﻛﺎﻟﺤﺮ ،ﻳﺮﺟﻢ ﺇﻥ ﻛﺎﻥ ﺛﻴﺒﺎ ،ﻭﻳﺠﻠﺪ ﻣﺎﺋﺔ ﺇﻥ
ﻛﺎﻥ ﺑﻜﺮﺍ ).(٤
ﻭﻗﺎﻝ ﺩﺍﻭﺩ :ﺃﻣﺎ ﺍﻟﻌﺒﺪ ﻓﻴﺠﻠﺪ ﻣﺎﺋﺔ ،ﻭﺃﻣﺎ ﺍﻷﻣﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﺰﻭﺟﺖ ﻓﻌﻠﻴﻬﺎ
ﻧﺼﻒ ﺍﻟﺤﺪ ﺧﻤﺴﻮﻥ ،ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺗﺰﻭﺟﺖ ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ:
ﺇﺣﺪﺍﻫﻤﺎ :ﺗﺠﻠﺪ ﻣﺎﺋﺔ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﺗﺠﻠﺪ ﺃﺻﻼ ) .(٥ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﻫﺎﻫﻨﺎ ،ﻷﻥ ﻗﻮﻟﻪ:
" ﻓﺈﺫﺍ ﺃﺣﺼﻦ ﻓﺈﻥ ﺃﺗﻴﻦ ﺑﻔﺎﺣﺸﺔ ﻓﻌﻠﻴﻬﻦ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ
ﺍﻟﻌﺬﺍﺏ " ) (٦ﻳﻌﻨﻲ ﺇﺫﺍ ﺗﺰﻭﺟﻦ.
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) (١ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ٧٧ :١٤ﻣﺎﺩﺓ )ﺑﻐﺎ(.
) (٢ﺍﻷﻡ ،١٥٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١١ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ
١٥ :٢٠ﻭ ،١٦ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٤٩ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٧ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
،٤٢٨ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٠ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٦٤ :٣ﻭ ،١٦٥ﻭﺍﻟﻤﺤﻠﻰ ،١٦٠ :١١ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٦٦ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٢٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٩٦ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٢٨ :٤ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ .١٣ :٤
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٦٦ :١٠
) (٤ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ﺇﻟﻰ ﺃﺑﻲ ﺛﻮﺭ .ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ :٢
.١١١
) (٥ﺍﻟﻤﺤﻠﻰ ١٦٠ :١١ﻭ ،١٦١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٢٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٣٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
.١٦٦ :١٠
) (٦ﺍﻟﻨﺴﺎﺀ.٢٥ :
)(٣٩٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻓﻤﻦ ﺃﻭﺟﺐ
ﺃﻛﺜﺮ ﻣﻤﺎ ﻗﻠﻨﺎﻩ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺈﺫﺍ ﺃﺣﺼﻦ " ﺑﻔﺘﺢ ﺍﻷﻟﻒ " :ﻓﻌﻠﻴﻬﻦ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ
ﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ " ) (٢ﻣﻌﻨﺎﻩ ﺃﺳﻠﻤﻦ.
ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ :ﻗﺪ ﻗﺮﺃﺕ ﺍﻵﻳﺔ ﺑﻀﻢ ﺍﻷﻟﻒ )ﺃﺣﺼﻦ( ﻳﻌﻨﻲ :ﺗﺰﻭﺟﻦ ،ﺩﻝ ﻋﻠﻰ
ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺘﺰﻭﺟﻦ ﻻ ﺷﺊ ﻋﻠﻴﻬﻦ.
ﻗﻠﻨﺎ :ﻫﺬﺍ ﺩﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ ،ﻭﻻ ﻧﻘﻮﻝ ﺑﻪ ،ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻟﺠﻤﻌﻨﺎ ﺑﻴﻨﻬﻤﺎ ،ﻓﻘﻠﻨﺎ :ﺇﺫﺍ
ﺃﺣﺼﻦ ﻳﻌﻨﻲ ﺃﺳﻠﻤﻦ ﻓﻌﻠﻴﻬﻦ ﺫﻟﻚ ،ﻭﺇﺫﺍ ﺃﺣﺼﻦ ﺃﻳﻀﺎ ﻓﻌﻠﻴﻬﻦ ﻣﺜﻞ ﺫﻟﻚ ،ﻓﻼ
ﺗﻨﺎﻓﻲ ﺑﻴﻨﻬﻤﺎ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺠﻬﻨﻲ ) :(٣ﺃﻥ ﺍﻟﻨﺒﻲ ﺳﺌﻞ ﻋﻦ ﺃﻣﺔ ﺯﻧﺖ
ﻭﻟﻢ ﺗﺤﺼﻦ ،ﻓﻘﺎﻝ :ﺇﻥ ﺯﻧﺖ ﻓﺎﺟﻠﺪﻭﻫﺎ ،ﺛﻢ ﺇﻥ ﺯﻧﺖ ﻓﺎﺟﻠﺪﻭﻫﺎ ،ﺛﻢ ﺇﻥ ﺯﻧﺖ
ﻓﺎﺟﻠﺪﻭﻫﺎ ،ﺛﻢ ﺇﻥ ﺯﻧﺖ ﻓﺒﻴﻌﻮﻫﺎ ﻭﻟﻮ ﺑﻀﻔﻴﺮ.
ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ :ﻭﻻ ﺃﺩﺭﻱ ﻗﺎﻝ :ﺑﻴﻌﻮﻫﺎ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ.
ﻭﺍﻟﻀﻔﻴﺮ :ﺍﻟﺤﺒﻞ ).(٤
ﻣﺴﺄﻟﺔ :٣٨ﺍﻟﺴﻴﺪ ﻳﻘﻴﻢ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﺎ ﻣﻠﻜﺖ ﻳﻤﻴﻨﻪ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ،ﺳﻮﺍﺀ
ﻛﺎﻥ ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ ،ﻣﺰﻭﺟﺔ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﺃﻭ ﻏﻴﺮ ﻣﺰﻭﺟﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ،
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) (١ﺍﻟﻜﺎﻓﻲ ٢٣٤ :٧ﺣﺪﻳﺚ ،٤ﻭﺻﻔﺤﺔ ٢٣٥ﺣﺪﻳﺚ ،١٠ﻭﺻﻔﺤﺔ ٢٣٨ﺣﺪﻳﺚ ،٢٣ﻭﺍﻟﻔﻘﻴﻪ ٣٢ :٤
ﺣﺪﻳﺚ ،٩١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧ :١٠ﺣﺪﻳﺚ ٨٢ﻭ ٨٣ﻭ ٩٣ :١٠ﺣﺪﻳﺚ .٣٥٨
) (٢ﺍﻟﻨﺴﺎﺀ.٢٥ :
) (٣ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺠﻬﻨﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻭﻳﻘﺎﻝ :ﺃﺑﻮ ﻃﻠﺤﺔ ،ﻣﺎﺕ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺳﻨﺔ ،٧٨ﻭﻗﻴﻞ ﺛﻤﺎﻥ ﻭﺳﺘﻴﻦ،
ﺑﺎﻟﻜﻮﻓﺔ ،ﻭﻛﺎﻥ ﻟﻪ ﻳﻮﻡ ﻣﺎﺕ ﺧﻤﺲ ﻭﺛﻤﺎﻧﻴﻦ ﺳﻨﺔ .ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ.١٠٧ :
) (٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ٩٣ :٨ﺣﺪﻳﺚ ،١٠٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣٢٨ :٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٠ :٤
ﺣﺪﻳﺚ ،٤٤٦٩ﻭﺍﻟﻤﻮﻃﺄ ٨٢٦ :٢ﺣﺪﻳﺚ ١٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٠ :٣ﺡ ٢٣١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
،٢٤٣ﻭﻓﻲ ﺍﻟﺠﻤﻴﻊ ﺗﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
)(٣٩٥
ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺃﺑﻮ ﺑﺮﺩﺓ ،ﻭﻓﺎﻃﻤﺔ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺣﻔﺼﺔ .ﻭﻓﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺍﻟﺤﺴﻦ
ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻠﻘﻤﺔ ،ﻭﺍﻷﺳﻮﺩ ) .(١ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﻟﺸﺎﻓﻌﻲ،
ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻭﺍﻹﻗﺎﻣﺔ ﺇﻟﻰ ﺍﻷﺋﻤﺔ ﻓﻘﻂ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻥ ﻋﺒﺪﺍ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺪ ﺍﻟﺤﺪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻣﺔ ﻟﻴﺲ ﻟﻬﺎ
ﺯﻭﺝ ﻓﻤﺜﻞ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ،ﻷﻧﻪ ﻻ ﻳﺪ ﻟﻪ ﻋﻠﻴﻬﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺁﻟﻪ ﻗﺎﻝ :ﺃﻗﻴﻤﻮﺍ ﺍﻟﺤﺪﻭﺩ ﻋﻠﻰ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ ).(٦
ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﻤﻘﺮﻱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺇﺫﺍ ﺯﻧﺖ ﺃﻣﺔ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﻠﺪﻫﺎ ،ﻓﺈﻥ ﺯﻧﺖ ﻓﻠﻴﺠﻠﺪﻫﺎ ،ﻓﺈﻥ ﺯﻧﺖ
--------------------
) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٤٥ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٤٢ :١٠ﻭﺍﻟﻤﺤﻠﻰ ،١٦٤ :١١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
،٢٩٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٦٢ :٤
) (٢ﺍﻷﻡ ،١٥٥ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦١ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٢١ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٢ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٤ :٢٠ﻭ ،٣٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٠١٤٢ :١٠ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .٢٩٥ :٧
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٤٣ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢١ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
.٢٩٥
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٥٧ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧١ :٣ﻭﺍﻟﺨﺮﺷﻲ ،٨٤ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢١ :٨
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨ :٢٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٩٥ :٧
) (٥ﺍﻟﻜﺎﻓﻲ ٣٧٠ :٧ﺣﺪﻳﺚ ،٣ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٣٢ :٤ﺣﺪﻳﺚ ،٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦ :١٠ﺣﺪﻳﺚ
.٨١
) (٦ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٨ :٣ﺣﺪﻳﺚ ،٢٢٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦١ :٤ﺣﺪﻳﺚ ،٤٤٧٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ،٩٥ :١ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٦ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٢٩ :٨ﻭ ،٢٤٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ
٥٩ :٤ﺣﺪﻳﺚ .١٧٦٣
)(٣٩٦
ﻓﻠﻴﺒﻌﻬﺎ ﻭﻟﻮ ﺑﻀﻔﻴﺮ ).(١
ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺃﻥ ﺭﺟﻼ ﺳﺄﻟﻪ ﻋﻦ ﻋﺒﺪ ﻟﻪ ﺯﻧﺎ ،ﻓﻘﺎﻝ :ﺍﺟﻠﺪﻩ ).(٢
ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥ ﺃﻣﺔ ﻟﻪ ﺯﻧﺖ ﻓﺠﻠﺪﻫﺎ ،ﻭﻧﻔﺎﻫﺎ ﺇﻟﻰ ﻓﺪﻙ ).(٣
ﻭﺭﻭﻱ :ﺃﻥ ﻋﺒﺪﺍ ﻻﺑﻦ ﻋﻤﺮ ﺳﺮﻕ ،ﻓﺄﺑﻖ ،ﻓﺴﺄﻝ ﺍﻟﻮﺍﻟﻲ ﺃﻥ ﻳﻘﻄﻌﻪ ،ﻓﻠﻢ
ﻳﻔﻌﻞ ،ﻓﻘﻄﻌﻪ ﻫﻮ ).(٤
ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺟﻠﺪ ﻭﻟﻴﺪﺓ ﻟﻪ ﺯﻧﺖ.
ﻭﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺟﻠﺪﺕ ﺃﻣﺔ ﻟﻬﺎ.
ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺃﻣﺔ ﻟﻬﺎ ﺳﺮﻗﺖ ﻓﻘﻄﻌﺘﻬﺎ.
ﻭﻋﻦ ﺣﻔﺼﺔ :ﺃﻧﻬﺎ ﻗﺘﻠﺖ ﻣﻬﻴﺮﺓ ﻟﻬﺎ ﺳﺤﺮﺗﻬﺎ.
ﻭﻫﻮ ﻗﻮﻝ ﻫﺆﻻﺀ ﺍﻟﺴﺘﺔ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ).(٥
ﻣﺴﺄﻟﺔ :٣٩ﻟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ ﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﻟﻪ ﺃﻥ ﻳﻘﻄﻌﻪ ﻓﻲ
ﺍﻟﺴﺮﻗﺔ ،ﻭﻳﻘﺘﻠﻪ ﺑﺎﻟﺮﺩﺓ .ﻭﻭﺍﻓﻘﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٦
ﻭﻓﻲ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻗﻮﻻﻥ ،ﺃﺻﺤﻬﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٧
ﻭﻓﻲ ﺍﻟﻘﺘﻞ ﺑﺎﻟﺮﺩﺓ ﻋﻠﻰ ﻭﺟﻬﻴﻦ ).(٨
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٩٣ :٣ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣٢٨ :٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ،١٦٠ :٤
ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،١٦٠ :٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٦ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٤٢ :٨ﻭﺍﻟﻤﺤﻠﻰ :١١
،١٦٦ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺃﻟﻔﺎﻇﻬﺎ.
) (٢ﺍﻟﻤﺤﻠﻰ .١٦٤ :١١
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٤٣ :٨ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣١٢ :٧ﺣﺪﻳﺚ ،١٣٣١٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٤
.٦٠
) (٤ﺍﻟﻤﻮﻃﺄ ٨٣٣ :٢ﺣﺪﻳﺚ ،٢٦ﻭﺍﻟﻤﺤﻠﻰ ،١٦٤ :١١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦١ :٤ﻭ .٦٢
) (٥ﺍﻟﻤﺤﻠﻰ ،١٦٤ :١١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٦٢ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٩٦ :٧
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٤ :٢٠
) (٧ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٤٤ :١٠
) (٨ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٢٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٤٤ :١٠
)(٣٩٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﻋﻤﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻗﻴﻤﻮﺍ ﺍﻟﺤﺪﻭﺩ
ﻋﻠﻰ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ ) .(٢ﻭﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٤٠ﻳﻘﻴﻢ ﺍﻟﺴﻴﺪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ ﺑﺎﻋﺘﺮﺍﻓﻪ ،ﻭﺑﺎﻟﺒﻴﻨﺔ ،ﻭﺑﻌﻠﻤﻪ.
ﻭﻭﺍﻓﻘﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻻﻋﺘﺮﺍﻑ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٣
ﻭﻓﻲ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻌﻠﻢ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ .ﻭﺃﻳﻀﺎ ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺑﺈﻗﺎﻣﺔ
ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻭﺟﻪ ﻳﺜﺒﺖ ﺑﻪ ﺫﻟﻚ ).(٥
ﻣﺴﺄﻟﺔ :٤١ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﻓﺎﺳﻘﺎ ﺃﻭ ﻣﻜﺎﺗﺒﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ،ﻛﺎﻥ ﻟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ
ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻷﻥ ﺍﻟﻔﺴﻖ ﻳﻤﻨﻊ ﻣﻨﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٧ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺑﺄﻥ ﻟﻠﺴﻴﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ ،ﻭﻟﻢ
ﻳﻔﺼﻞ.
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٣٧٠ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻔﻘﻴﻪ ٣٢ :٤ﺣﺪﻳﺚ ،٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦ :١٠ﺣﺪﻳﺚ .٨١
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦١ :٤ﺣﺪﻳﺚ ،٤٤٧٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٨ :٣ﺣﺪﻳﺚ ،٢٢٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ،٩٥ :١ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٦ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٢٩ :٨ﻭ ،٢٤٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ
٥٩ :٤ﺣﺪﻳﺚ .١٧٦٣
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٣٤ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٤٥ :١٠
) (٤ﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٢١ :٨ﻭ .٢٢
) (٥ﺍﻟﻜﺎﻓﻲ ٣٧٠ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﻔﻘﻴﻪ ٣٢ :٤ﺣﺪﻳﺚ ،٩٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦ :١٠ﺣﺪﻳﺚ .٨١
) (٦ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٣ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٣ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٦ - ٣٥ :٢٠
ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٢٣ :٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٥٣ :٤
) (٧ﺍﻟﻜﺎﻓﻲ ٣٧٠ :٧ﺣﺪﻳﺚ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٦ :١٠ﺣﺪﻳﺚ ،٨١ﻭﺍﻟﻔﻘﻴﻪ ٣٢ :٤ﺣﺪﻳﺚ .٩٤
)(٣٩٨
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﻭﺟﺪ ﺭﺟﻞ ﻗﺘﻴﻼ ﻓﻲ ﺩﺍﺭ ﻟﺮﺟﻞ ،ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ:
ﻭﺟﺪﺗﻪ ﻳﺰﻧﻲ ﺑﺎﻣﺮﺃﺗﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﺑﻴﻨﺔ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ
ﺑﻴﻨﺔ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﻭﻟﻲ ﺍﻟﺪﻡ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻌﺮﻭﻓﺎ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﺑﻪ
ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﻗﺘﻠﺘﻪ ﺩﻓﻌﺎ ﻋﻦ ﻧﻔﺴﻲ ﻭﻣﺎﻟﻲ ،ﻷﻧﻪ ﺩﺧﻞ
ﻟﺼﺎ ﻟﻴﺴﺮﻕ ﺍﻟﻤﺘﺎﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﺑﻴﻨﺔ ﻭﺇﻻ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﻭﻟﻲ ﺍﻟﺪﻡ ،ﺳﻮﺍﺀ ﻛﺎﻥ
ﺍﻟﺮﺟﻞ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﻠﺼﻮﺻﻴﺔ ﺃﻭ ﻟﻢ ﻳﻜﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﻠﺼﻮﺻﻴﺔ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺗﻞ ،ﻷﻥ
ﺍﻟﻈﺎﻫﺮ ﻣﻌﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ
ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ) .(٣ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ).(٤
ﻣﺴﺄﻟﺔ :٤٣ﺇﺫﺍ ﺷﻬﺪ ﺍﺛﻨﺎﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﺍﺛﻨﺎﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﺎﻟﻜﻮﻓﺔ ،ﻓﻼ ﺣﺪ
ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ ،ﻭﻋﻠﻰ ﺍﻟﺸﻬﻮﺩ ﺍﻟﺤﺪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٥
--------------------
) (١ﺍﻷﻡ .١٣٨ - ١٣٧ :٦
) (٢ﺃﺷﺎﺭ ﻓﻲ ﺍﻷﻡ ١٣٧ :٦ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻧﺴﺒﻪ ﺇﻟﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ.
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٨٧ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥٧ :٤ﺣﺪﻳﺚ ٨ﻭﺹ ٢١٨ﺣﺪﻳﺚ ٥٣ﻭ ،٥٤
ﻭﺍﻟﻜﺎﻓﻲ ٤١٥ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٠ :٣ﺣﺪﻳﺚ ،٥٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :١٠
،٢٥٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٩ :٦ﺣﺪﻳﺚ ،٥٥٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٦٢٦ :٣ﺣﺪﻳﺚ ،١٣٤١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ
٣٩ :٤ﺣﺪﻳﺚ .١٧٢١
) (٤ﺍﻟﺪﺭﺍﻳﺔ ﻷﺣﺎﺩﻳﺚ ﺍﻟﻬﺪﺍﻳﺔ ١٧٥ :٢ﺣﺪﻳﺚ ،٨٤٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٢ :١٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٤
٩٥ﻭ ،٩٦ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢١٧ :٤ﺣﺪﻳﺚ ٥١ﻭ .٥٢
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٩٨ :١٠
)(٣٩٩
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺤﺪﻭﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٢ﻭﻫﺆﻻﺀ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ،ﻷﻥ ﻛﻞ ﺍﺛﻨﻴﻦ
ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﻓﻌﻞ ﻏﻴﺮ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺷﻬﺪ ﺍﻵﺧﺮﺍﻥ ﻋﻠﻴﻪ.
ﻣﺴﺄﻟﺔ :٤٤ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ ﺯﻧﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ،ﻭﺃﺿﺎﻑ ﻛﻞ
ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﻬﺎﺩﺗﻪ ﺇﻟﻰ ﺯﺍﻭﻳﺔ ﻣﻨﻪ ﻣﺨﺎﻟﻔﺔ ﻟﻸﺧﺮﻯ ،ﻓﺈﻧﻪ ﻻ ﺣﺪ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ،
ﻭﻳﺤﺪﻭﻥ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺷﻬﺪ ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺯﺍﻭﻳﺔ ﻭﺷﻬﺪ ﺁﺧﺮﺍﻥ ﻋﻠﻰ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ ،ﻻ
ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ .ﻭﻭﺍﻓﻘﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺳﻘﻮﻁ ﺍﻟﺤﺪ ﻋﻦ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ ﻓﻲ
ﺍﻟﺤﺪ ﻋﻠﻴﻬﻢ ﻗﻮﻻﻥ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﻴﺎﺱ ﺃﻧﻪ ﻻ ﺣﺪ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ،ﻟﻜﻦ ﺃﺟﻠﺪﻩ ﻣﺎﺋﺔ ﺇﻥ
ﻛﺎﻥ ﺑﻜﺮﺍ ،ﻭﺍﺭﺟﻤﻪ ﺇﻥ ﻛﺎﻥ ﺛﻴﺒﺎ ﺍﺳﺘﺤﺴﺎﻧﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ ،ﻣﻦ ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻰ ﻓﻌﻞ
ﻭﺍﺣﺪ ،ﻷﻥ ﺍﻟﻔﻌﻞ ﻓﻲ ﺯﺍﻭﻳﺔ ﻣﻀﺎﺩ ﻟﻠﻔﻌﻞ ﻓﻲ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ ،ﻓﺈﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺸﻬﺎﺩﺓ
ﻻ ﻳﺠﺐ ﺍﻟﺤﻜﻢ ﺑﻬﺎ.
ﻭﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻳﻤﻜﻦ ﺃﻥ ﺗﻠﻔﻖ ﺷﻬﺎﺩﺗﻬﻢ ،ﻷﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻧﺎ ﺗﻘﻠﺒﺎ ﻋﻠﻰ ﺫﻟﻚ
ﺍﻟﻔﻌﻞ ،ﻣﺮﺓ ﻣﻦ ﺯﺍﻭﻳﺔ ﺇﻟﻰ ﺃﺧﺮﻯ ﺣﺘﻰ ﺩﺍﺭﺍ ﻓﻲ ﺯﻭﺍﻳﺎ ﺍﻟﺒﻴﺖ ﻓﻲ ﻛﻞ ﺍﻟﺒﻴﺖ ،ﻓﻜﻞ
ﺷﺎﻫﺪ ﺷﺎﻫﺪﻫﻤﺎ ﻓﻲ ﺯﺍﻭﻳﺔ ﺑﺎﻃﻞ ﺑﻤﺴﺄﻟﺘﻴﻦ.
ﺇﺣﺪﺍﻫﻤﺎ :ﺇﺫﺍ ﺷﻬﺪ ﺍﺛﻨﺎﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻓﻲ ﺍﻟﺼﻔﺔ ،ﻭﺁﺧﺮﺍﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻓﻲ ﺻﺤﻦ
--------------------
) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٤٨ :٧ﻭ ،٤٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ١٨٩ :٣ﻭ ،١٩٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٩٨ :١٠ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٧٨ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٦٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .١٦٧ :٤
) (٢ﺍﻟﻨﻮﺭ.٤ :
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٧٢ :٢٠
) (٤ﺍﻟﻬﺪﺍﻳﺔ ،١٦٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٩٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،١٦٧ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٠٦ :٨
)(٤٠٠
ﺍﻟﺪﺍﺭ ،ﻓﺈﻧﻪ ﻳﻤﻜﻦ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﺧﻼﻑ ﻓﻲ ﺃﻧﻬﺎ ﻻ ﺗﻠﻔﻖ.
ﻭﺍﻷﺧﺮﻯ ﺇﺫﺍ ﺷﻬﺪ ﺍﺛﻨﺎﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻓﻲ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ،ﻭﺁﺧﺮﺍﻥ ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻓﻲ
ﻭﻗﺖ ﺍﻟﻌﺼﺮ ،ﻓﺈﻧﻪ ﻳﻤﻜﻦ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻻﻟﻔﺎﻕ ،ﻭﻗﺪ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﺐ ﺫﻟﻚ.
ﻭﺍﻟﻘﻮﻝ ﻓﻲ ﺃﻧﻬﻤﺎ ﺇﺫﺍ ﺷﻬﺪﺍ ﻋﻠﻰ ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻭﻋﻠﻴﻪ ﺟﺒﺔ ﺻﻮﻑ ،ﻭﺁﺧﺮﺍﻥ ﺷﻬﺪﺍ
ﺃﻧﻪ ﺯﻧﺎ ﺑﻬﺎ ﻭﻋﻠﻴﻪ ﻗﻤﻴﺺ ،ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﺑﺎﻟﺰﻧﺎ ،ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ ،ﺳﻮﺍﺀ ﺗﻘﺎﺩﻡ ﺍﻟﺰﻧﺎ ﺃﻭ ﻟﻢ
ﻳﺘﻘﺎﺩﻡ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺇﺫﺍ ﺷﻬﺪﻭﺍ ﺑﺰﻧﺎ ﻗﺪﻳﻢ ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﺟﻬﺪﻧﺎ ﺑﺄﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻥ ﻳﻮﻗﺖ ﻓﻲ ﺍﻟﺘﻘﺎﺩﻡ ﺷﻴﺌﺎ ﻓﺄﺑﻰ ).(٣
ﻭﺣﻜﻰ ﺍﻟﺤﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ،ﻭﻣﺤﻤﺪ ،ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ :ﺃﻧﻬﻢ ﺇﺫﺍ ﺷﻬﺪﻭﺍ ﺑﻌﺪ ﺳﻨﺔ
ﻟﻢ ﺗﺠﺰ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ :ﺇﺫﺍ ﺷﻬﺪﻭﺍ ﺑﻌﺪ ﺷﻬﺮﻳﻦ ﻣﻦ ﺣﻴﻦ ﺍﻟﻤﻌﺎﻳﻨﺔ ﻟﻢ ﻳﺠﺰ ).(٥
ﻭﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺇﺫﺍ ﻟﻢ ﻳﻘﻴﻤﻮﻫﺎ ﻋﻘﻴﺐ ﺗﺤﻤﻠﻬﺎ ﻟﻢ ﺗﻘﺒﻞ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٠ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٩ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٦٣ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .١٨٨ :٣
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٦٩ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٧ :٧ﻭﺍﻟﻠﺒﺎﺏ ،٨١ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ١٦٢ :٤ﻭ ،١٦٣ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،١٨٧ :٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﺤﺘﺎﺭ ،٣١ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٨٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٠٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣٠ :٨
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٧ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٦٤ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣١ :٨
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٣١ :٨
) (٥ﻗﺎﻝ ﺍﻟﺴﺮﺧﺴﻲ ﻓﻲ ﺍﻟﻤﺒﺴﻮﻁ ) ٧٠ :٩ﻭﺍﻷﺻﺢ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ﺃﻧﻬﻤﺎ ﻗﺪﺭﺍ ﺫﻟﻚ ﺑﺸﻬﺮ
ﻓﻘﺎﻝ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﻬﺮ ﻗﺮﻳﺐ ﻋﺎﺟﻞ ﻭﺍﻟﺸﻬﺮ ﻭﻣﺎ ﻓﻮﻗﻪ ﺁﺟﻞ ،ﻓﺈﺫﺍ ﺷﻬﺪﻭﺍ ﺑﻌﺪ ﺷﻬﺮ ﻻ ﺗﻘﺒﻞ( .ﻭﻧﺤﻮﻩ ﻓﻲ
ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٧ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٦٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ١٦٤ :٤ﻭ ،١٦٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
.١٨٧ :٣
)(٤٠١
ﺟﻠﺪﺓ " ) (١ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ
ﺷﻬﺪﺍﺀ ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٢ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻔﻮﺭ ﻭﺍﻟﺘﺮﺍﺧﻲ ،ﺩﻝ ﻋﻠﻰ
ﺃﻧﻬﻢ ﺇﺫﺍ ﺃﺗﻮﺍ ﺑﺎﻟﺸﻬﻮﺩ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ،ﻭﺇﺫﺍ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ﻭﺟﺐ ﺍﻟﺤﺪ
ﺑﺸﻬﺎﺩﺗﻬﻢ ،ﻷﻥ ﺃﺣﺪﺍ ﻻ ﻳﻔﺮﻕ.
ﻣﺴﺄﻟﺔ :٤٦ﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺇﺣﺼﺎﻥ ﺍﻟﺮﺟﻢ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﺷﺮﻃﻪ ﺍﻟﺤﺮﻳﺔ،
ﻭﺍﻟﺒﻠﻮﻍ ،ﻭﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ ،ﻭﺍﻟﻮﻁﺀ ﻓﻲ ﻧﻜﺎﺡ ﺻﺤﻴﺢ .ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ
ﻓﻘﺪ ﺃﺣﺼﻦ ﺇﺣﺼﺎﻥ ﺭﺟﻢ .ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻭﻃﺊ ﺍﻟﻤﺴﻠﻢ ﺍﻣﺮﺃﺗﻪ ﺍﻟﻜﺎﻓﺮﺓ ،ﻓﻘﺪ
ﺃﺣﺼﻨﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ ﻟﻢ ﻳﺤﺼﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ،ﻷﻥ ﺃﻧﻜﺤﺔ
ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﺎﺳﺪﺓ ﻋﻨﺪﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻭﻃﺊ ﻛﺎﻓﺮﺓ ﻓﻘﺪ ﺃﺣﺼﻨﺎ ﻣﻌﺎ ،ﻷﻥ ﻫﺬﺍ
ﺍﻟﻨﻜﺎﺡ ﺻﺤﻴﺢ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻹﺳﻼﻡ ﺷﺮﻁ ﻓﻲ ﺇﺣﺼﺎﻥ ﺍﻟﺮﺟﻢ ،ﻓﺈﻥ ﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ ﻟﻢ
ﻳﺤﺼﻨﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻭﻃﺊ ﺯﻭﺟﺘﻪ ﺍﻟﻜﺎﻓﺮﺓ ﻟﻢ ﻳﺤﺼﻨﺎ ﻣﻌﺎ ،ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﻤﺎ
ﺍﻟﺮﺟﻢ ﺑﺎﻟﺰﻧﺎ ).(٥
ﻓﺎﻟﻜﻼﻡ ﻣﻌﻪ ﻓﻲ ﻓﺼﻠﻴﻦ :ﻫﻞ ﻳﺠﺐ ﺍﻟﺮﺟﻢ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻡ ﻻ؟ ﻭﻓﻲ
ﺍﻹﺳﻼﻡ ﻫﻞ ﻫﻮ ﺷﺮﻁ ﻓﻲ ﺍﻹﺣﺼﺎﻥ ﺃﻡ ﻻ؟
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻝ ﻣﺎﻟﻚ ،ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺗﺒﺖ ﻳﺪﺍ ﺃﺑﻲ ﻟﻬﺐ ﻭﺗﺐ -ﺇﻟﻰ
--------------------
) (١ﺍﻟﻨﻮﺭ.٢ :
) (٢ﺍﻟﻨﻮﺭ.٤ :
) (٣ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٤ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٩ :٢٠ﻭ ،١٦ﻭﺍﻟﻮﺟﻴﺰ ،١٦٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠ :٨
ﻭﺍﻟﻤﺒﺴﻮﻁ .٣٩ :٩
) (٤ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٣٦ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٦٣ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .١٠ :٨
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،٣٩ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٧٩ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .١٠ :٨
)(٤٠٢
ﻗﻮﻟﻪ :-ﻭﺍﻣﺮﺃﺗﻪ ﺣﻤﺎﺩ ﺍﻟﺤﻄﺐ " ) (١ﻓﺄﺿﺎﻓﻬﺎ ﺍﻟﻠﻪ ﺇﻟﻴﻪ ﺑﺎﻟﺰﻭﺟﻴﺔ .ﻭﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ
ﺍﻟﻔﺮﻗﺔ ﻭﻗﺪ ﻣﻀﺖ.
ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺮﺟﻢ ،ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺧﺬﻭﺍ ﻋﻨﻲ،
ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﻪ ﻟﻬﻦ ﺳﺒﻴﻼ ،ﺍﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺗﻐﺮﻳﺐ ﻋﺎﻡ ،ﻭﺍﻟﺜﻴﺐ ﺑﺎﻟﺜﻴﺐ
ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺍﻟﺮﺟﻢ ) .(٣ﻭﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﻣﺴﻠﻢ ﻭﻣﺸﺮﻙ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺟﻢ ﻳﻬﻮﺩﻳﻴﻦ ﺯﻧﻴﺎ ).(٤
ﻭﻓﻴﻪ ﺩﻟﻴﻼﻥ :ﺃﺣﺪﻫﻤﺎ :ﺭﺟﻢ ﺍﻟﻴﻬﻮﺩﻱ ،ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻻ ﻳﺮﺟﻢ ﺍﻟﻴﻬﻮﺩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻟﻤﺎ ﺭﺟﻤﻬﻤﺎ ﺩﻝ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﻗﺪ ﺃﺣﺼﻨﺎ ﻓﺈﻧﻪ ﻻ ﻳﺮﺟﻢ ﺇﻻ ﻣﺤﺼﻨﺎ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ :ﺃﻥ ﻳﻬﻮﺩﻳﻦ ﺃﻗﺮﺍ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﺎﻟﺰﻧﺎ ،ﻭﻛﺎﻧﺎ ﻗﺪ ﺃﺣﺼﻨﺎ ﻓﺮﺟﻤﻬﻤﺎ ) .(٥ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﻓﻲ ﺍﻟﺮﺟﻢ
ﻭﺍﻻﺣﺼﺎﻥ.
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﻗﺬﻑ ﺍﻟﻌﺒﺪ ﻣﺤﺼﻨﺎ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻮﻥ ﺟﻠﺪﺓ ﻣﺜﻞ ﺣﺪ
ﺍﻟﺤﺮ ﺳﻮﺍﺀ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﺍﻟﺰﻫﺮﻱ ).(٧
--------------------
) (١ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ.٤ - ١ :
) (٢ﺍﻟﻜﺎﻓﻲ ٢٣٩ - ٢٣٨ :٧ﺣﺪﻳﺚ ٢ﻭ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٨ :١٠ﺣﺪﻳﺚ .١٣٥ - ١٣٤
) (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣١٦ :٣ﺣﺪﻳﺚ ١٢ﻭ ،١٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٨١ :٢ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤١ :٤
ﺣﺪﻳﺚ ،١٤٣٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٢ :٢ﺣﺪﻳﺚ ،٢٥٥٠ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٤ :٤ﺣﺪﻳﺚ
،٤٤١٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٣١٨ :٥ﻭ ،٣٢٠ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٣٤ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻟﻠﺠﺼﺎﺹ ،٢٥٥ :٣ﻭﺍﻟﻤﺤﻠﻰ .٢٣٧ :١١
) (٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٥ :٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٢٦ :٣ﺣﺪﻳﺚ ٢٦ﻭ ،٢٧ﻭﺍﻟﻤﻮﻃﺄ ٨١٩ :٢ﺣﺪﻳﺚ
،١ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٥ ٣ :٤ﺣﺪﻳﺚ ،٤٤٤٦ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٤٣ :٤ﺣﺪﻳﺚ ،٤٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ
٥٤ :٤ﺣﺪﻳﺚ .١٧٥٠
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٥٥ :٤ﺣﺪﻳﺚ ،٤٤٥٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٤٦ :٨ﻭ .٢٤٧
) (٦ﺍﻟﻤﻮﻃﺄ ٨٢٨ :٢ﺣﺪﻳﺚ ،١٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥١ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٨ :٣
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٩ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٨٥ :١٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٧٤ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .١٣٢٤ :٣
)(٤٠٣
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺣﺪﻩ ﺃﺭﺑﻌﻮﻥ ﺟﻠﺪﺓ ).(١
ﻭﺭﻭﻭﺍ ﺫﻟﻚ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻢ ﻟﻢ ﻳﺄﺗﻮﺍ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ
ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٣ﻭﻟﻢ ﻳﻔﺮﻕ .ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٤٨ﺇﺫﺍ ﻗﺬﻑ ﺟﻤﺎﻋﺔ ،ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ،ﻛﻞ ﻭﺍﺣﺪ ﺑﻜﻠﻤﺔ ﻣﻔﺮﺩﺓ،
ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ).(٥
ﻭﺇﻥ ﻗﺬﻓﻬﻢ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﻓﻘﺎﻝ :ﺯﻧﻴﺘﻢ ،ﺃﻭ ﺃﻧﺘﻢ ﺯﻧﺎﺓ .ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻬﻢ
ﺇﻥ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺠﺘﻤﻌﻴﻦ ﻓﻌﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ﻟﺠﻤﻴﻌﻬﻢ ،ﻭﺇﻥ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺘﻔﺮﻗﻴﻦ ﻛﺎﻥ ﻟﻜﻞ
ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﺪ ﻛﺎﻣﻞ ).(٦
--------------------
) (١ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٨ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٣٢٤ :٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٧٤ :١٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﻨﺎﺭﻱ ،٢٩ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٨٥ :١٢ﻭﺍﻟﻠﺒﺎﺏ ،٨٧ :٣ﻭﻓﺘﺢ
ﺍﻟﺮﺣﻴﻢ ،٥١ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٢ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،١٩٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٠٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٤ :٨ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٧٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .١٩١ :٤
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٢٨ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥١ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١١٤ :٢
) (٣ﺍﻟﻨﻮﺭ.٤ :
) (٤ﺍﻟﻜﺎﻓﻲ ٢٣٤ :٧ﺣﺪﻳﺚ ٣ - ١ﺹ ٢٣٥ﺣﺪﻳﺚ ،٩ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٦١ :٢ﺣﺪﻳﺚ ،١٦٢٧
ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٢ :١٠ﺣﺪﻳﺚ ،٢٧٣ - ٢٧٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٢٨ :٤
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٥ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٣ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :٣
،٢٦٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٤ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٠٨ :٤ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ .٢٣١ :١٠
) (٦ﺍﻟﻜﺎﻓﻲ ٢٠٩ :٧ﺣﺪﻳﺚ ١ﻭ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٦٨ :١٠ﺣﺪﻳﺚ ،٢٥٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٢٧ :٤ﺣﺪﻳﺚ
٨٤٨ﻭ .٨٥١
)(٤٠٤
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ﻟﺠﻤﺎﻋﺘﻬﻢ ،ﻭﻓﻲ ﺍﻟﺠﺪﻳﺪ
ﻋﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﺣﺪ ﻛﺎﻣﻞ .ﻭﻟﻢ ﻳﻔﺼﻞ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﻟﺠﻤﺎﻋﺘﻬﻢ ﺣﺪ ﻭﺍﺣﺪ ،ﺳﻮﺍﺀ ﻗﺬﻓﻬﻢ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﺃﻭ
ﺃﻓﺮﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﻜﻠﻤﺔ ﺍﻟﻘﺬﻑ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٤ﺛﻢ ﻗﺎﻝ:
" ﻓﺎﺟﻠﺪﻭﻫﻢ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ " ) (٥ﻓﺄﻭﺟﺐ ﺑﻘﺬﻑ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺤﺼﻨﺎﺕ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ.
ﻗﻠﻨﺎ :ﻻ ﺩﻻﻟﺔ ﻓﻴﻬﺎ ،ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺬﻟﻚ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﺤﺼﻨﺎﺕ ،ﺃﻻ ﺗﺮﻯ
ﺃﻧﻪ ﻗﺎﻝ " :ﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ " ) (٦ﻓﺠﻤﻊ ﻟﻔﻆ ﺍﻟﻘﺎﺫﻑ ،ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻛﻞ
ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﻓﻜﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﻘﺬﻭﻑ.
ﻣﺴﺄﻟﺔ :٤٩ﺇﺫﺍ ﻗﺎﻝ :ﺯﻧﻴﺖ ﺑﻔﻼﻧﺔ ،ﺃﻭ ﻗﺎﻝ :ﺯﻧﺎ ﺑﻚ ﻓﻼﻥ ،ﻭﺟﺐ ﻋﻠﻴﻪ
ﺣﺪﺍﻥ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ).(٧
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٥ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٣ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١١١ :٩ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٠٨ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٠ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
.٤٣٣
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١١١ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٠٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٠٧ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٣ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٢٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٥ :٢٠
) (٣ﺍﻟﻜﺎﻓﻲ ٢٠٩ :٧ﺣﺪﻳﺚ ،٢ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٦٠ :٢ﺣﺪﻳﺚ ،١٦٢١ﻭﺍﻟﺘﻬﺬﻳﺐ ٦٩ :١٠ﺣﺪﻳﺚ
،٢٥٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٢٨ :٤ﺣﺪﻳﺚ .٨٥٢
) (٤ﺍﻟﻨﻮﺭ.٤ :
) (٥ﺍﻟﻨﻮﺭ.٤ :
) (٦ﺍﻟﻨﻮﺭ.٤ :
) (٧ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٥ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٣ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :٣
،٢٦٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٠٨ :٤ﻭﺍﻟﻤﺒﺴﻮﻁ ،١١١ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٢٤ :١٠ﻭ ،٢٢٧
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٣١ - ٢٣٠ :١٠
)(٤٠٥
ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﺪﻳﺪ :ﻓﻴﻬﺎ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺣﺪﺍﻥ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ،ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﺯﻧﻴﺘﻤﺎ.
ﻭﺍﻵﺧﺮ :ﺣﺪ ﻭﺍﺣﺪ ).(١
ﻣﺴﺄﻟﺔ :٥٠ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ :ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﻴﻦ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥ ﻷﺑﻮﻳﻪ،
ﻓﺈﻥ ﻛﺎﻥ ﺣﻴﻴﻦ ﺍﺳﺘﻮﻓﻴﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻴﺘﻴﻦ ﺍﺳﺘﻮﻓﺎﻩ ﻭﺭﺛﺘﻬﻤﺎ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ) ،(٢ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻫﻮ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺠﺪﻳﺪ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺣﺪ ﻭﺍﺣﺪ ،ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﻘﺪﻳﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻧﻪ ﻧﺴﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﺇﻟﻰ ﺍﻟﺰﻧﺎ ،ﻓﻮﺟﺐ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ
ﺍﻟﺤﺪ ﻛﺎﻣﻼ ،ﻛﻤﺎ ﻟﻮ ﺃﻓﺮﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٥١ﺣﺪ ﺍﻟﻘﺬﻑ ﻣﻮﺭﻭﺙ ،ﻳﺮﺛﻪ ﻛﻞ ﻣﻦ ﻳﺮﺙ ﺍﻟﻤﺎﻝ ﻣﻦ ﺫﻭﻱ
ﺍﻷﻧﺴﺎﺏ ،ﺩﻭﻥ ﺫﻭﻱ ﺍﻷﺳﺒﺎﺏ ،ﻋﻨﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻧﻔﺮﺍﺩ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺣﺪ ﺍﻟﻘﺬﻑ ﻻ ﻳﻮﺭﺙ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻣﻮﺭﻭﺙ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٦
ﻭﻣﻦ ﻳﺮﺛﻪ؟ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ:
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ.
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٢٥ :٩ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ .٥١ :٤
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٢ :ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٢٦٩ :٣
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٢٠٦ - ٢٠٥ :٧ﺣﺪﻳﺚ ٦ﻭ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ ٦٦ :١٠ﺣﺪﻳﺚ .٢٤
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٢٤ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٩٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٩٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٠٢ :٣ﻭ
،٢٠٣ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ،٥٢ :٤ﻭﺍﻟﻮﺟﻴﺰ .١٧٠ :٢
) (٦ﺍﻷﻡ ،٢٩٢ :٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٣٧٣ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٧٠ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
،٦٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤١ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٩٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٩٧ :٤ﻭﺣﺎﺷﻴﺔ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ :٤
.٥٢
)(٤٠٦
ﺃﺣﺪﻫﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﺮﺛﻪ ﺍﻟﻌﺼﺒﺎﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻓﻘﻂ.
ﻭﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻳﺮﺛﻪ ﻛﻞ ﻣﻦ ﻳﺮﺙ ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ،
ﻣﻦ ﺫﻭﻱ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻷﺳﺒﺎﺏ ،ﻳﻌﻨﻲ ﺍﻟﺰﻭﺟﺔ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﻗﺪ ﻣﻀﺖ ﻓﻲ ﺍﻟﻠﻌﺎﻥ.
ﻣﺴﺄﻟﺔ :٥٢ﺇﺫﺍ ﻗﺬﻑ ﺭﺟﻼ ،ﺛﻢ ﺍﺧﺘﻠﻔﺎ ،ﻓﻘﺎﻝ ﺍﻟﻤﻘﺬﻭﻑ ﺃﻧﺎ ﺣﺮ ﻓﻌﻠﻴﻚ
ﺍﻟﺤﺪ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺫﻑ ﺃﻧﺖ ﻋﺒﺪ ﻓﻌﻠﻲ ﺍﻟﺘﻌﺰﻳﺮ ،ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺫﻑ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻲ ﻛﺘﺒﻪ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻘﺎﺫﻑ ) ،(٣ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺎﺕ
ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ).(٤
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻘﻴﻦ ،ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺍﻟﻤﺴﺄﻟﺘﺎﻥ ﻋﻠﻰ ﻗﻮﻟﻴﻦ:
ﺃﺣﺪﻫﻤﺎ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺫﻑ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﻟﻤﻘﺬﻭﻑ ،ﻭﻣﻨﻬﻢ ﻣﻦ
ﻗﺎﻝ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺫﻑ ﻓﻲ ﺍﻟﻘﺬﻑ ،ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺠﻨﻲ
ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻟﻠﻘﺎﺫﻑ ،ﻭﻻ ﺗﺸﻐﻞ ،ﻭﻻ ﻳﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺷﺊ
ﺇﻻ ﺑﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٣ﻣﻦ ﻟﻢ ﺗﻜﻤﻞ ﻓﻴﻪ ﺍﻟﺤﺮﻳﺔ ﺇﺫﺍ ﻗﺬﻓﻪ ﻗﺎﺫﻑ ﺟﻠﺪ ﺑﺤﺴﺎﺏ ﺍﻟﺤﺮﻳﺔ،
ﻭﻳﻌﺰﺭ ﺑﺤﺴﺎﺏ ﺍﻟﺮﻕ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺰ ﻻ ﻏﻴﺮ ).(٦
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤١ :٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٤٤٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٦٣ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .٣٧٣ :٣
) (٢ﺍﻟﻜﺎﻓﻲ ٢٥٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٨٣ :١٠ﺣﺪﻳﺚ ،٣٢٧ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٥ :٤ﺣﺪﻳﺚ .٨٨٣
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٤ :٧ﻭﺍﻟﺠﻤﻮﻉ .١٦٩ :١٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٤ :٧ﻭﺍﻟﺠﻤﻮﻉ .١٦٩ :١٩
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٤ :٧ﻭﺍﻟﺠﻤﻮﻉ .١٦٩ :١٩
) (٦ﺍﻟﻤﺠﻤﻮﻉ .٥٢ :٢٠
)(٤٠٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻣﺴﺄﻟﺔ :٥٤ﺍﻟﺘﻌﺮﻳﺾ ﺑﺎﻟﻘﺬﻑ ﻟﻴﺲ ﺑﻘﺬﻑ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﺮﺿﺎ ﺃﻭ
ﺣﺎﻝ ﺍﻟﻐﻀﺐ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻫﻮ ﻗﺬﻑ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ،ﻭﻟﻴﺲ ﺑﻘﺬﻑ ﺣﺎﻝ ﺍﻟﺮﺿﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻟﻠﻘﺎﺫﻑ ،ﻓﻤﻦ ﺷﻐﻠﻬﺎ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٥٥ﺇﺫﺍ ﺟﻠﺪ ﺍﻟﺰﺍﻧﻲ ﺍﻟﺤﺮ ﺍﻟﺒﻜﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ،ﻗﺘﻞ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ،
ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻘﺬﻑ ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ ،ﻭﺍﻟﻌﺒﺪ ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﺜﺎﻣﻨﺔ.
ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻟﺤﺮ ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ).(٤
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٢٠٨ :٧ﺣﺪﻳﺚ ،١٨ﻭﺍﻟﺘﻬﺬﻳﺐ ٧١ :١٠ﺣﺪﻳﺚ .٢٦٧
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٨ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٢٠ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٤٣ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ
،٢٢ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٧٥ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٠٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٢٥ :١٠
ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٢ :٢٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٢ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٣
١٣٢١ﻭ ١٣٢٢ﻣﻦ ﻏﻴﺮ ﺗﻔﺼﻴﻞ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ.
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٢٤ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٢ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٢٦٨ :٣ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ١٣٢١ :٣ﻭ ،١٣٢٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٢ :٢٤ﺃﻭﺟﺐ ﺍﻟﺤﺪ ﻣﻦ ﻏﻴﺮ ﺗﻔﺼﻴﻞ
ﺃﻳﻀﺎ.
) (٤ﺍﻟﻜﺎﻓﻲ ١٩١ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ٣٧ :١٠ﺣﺪﻳﺚ ،١٢٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢١٢ :٤ﺣﺪﻳﺚ .٧٩٠
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٩٠ :١٠ﻭ ٢٢٨ﻭ ،٢٦٤ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٨٠ :٣
) (٦ﺍﻟﻔﻘﻴﻪ ٣١ :٤ﺣﺪﻳﺚ ،٩٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٧ :١٠ﺣﺪﻳﺚ .٨٦
)(٤٠٨
ﻛﺘﺎﺏ ﺍﻟﺴﺮﻗﺔ
)(٤٠٩
ﻛﺘﺎﺏ ﺍﻟﺴﺮﻗﺔ
ﻣﺴﺄﻟﺔ :١ﺍﻟﻨﺼﺎﺏ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺑﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ ،ﺃﻭ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ
ﺩﻳﻨﺎﺭ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺩﺭﻫﻤﺎ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺘﺎﻉ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﺎﺋﺸﺔ ) (١ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ
ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ :ﻳﻘﻄﻊ ﺑﻘﻠﻴﻞ ﺍﻟﺸﺊ ﻭﻛﺜﻴﺮﻩ ،ﻭﻟﻴﺲ ﻷﻗﻠﻪ ﺣﺪ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺨﻮﺍﺭﺝ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻘﻄﻊ ﻓﻲ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ
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) (١ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٢ :٢ﺣﺪﻳﺚ ،٢٥٨٥ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٧٢ :٢
ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٩ :٣ﺣﺪﻳﺚ ٣١٥ﻭ ،٣١٦ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٧٧ :٨ﻭ ٧٨ﻭ ،٧٩ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ٥٠ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٤٤٦ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ١٦٣ :٣ﻭ ،١٦٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
٢٥٤ﻭ ،٢٦١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦٤ :٤ﺣﺪﻳﺚ .١٧٧٠
) (٢ﺍﻷﻡ ،١٤٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٧٩ :٢٠ﻭ ،٨٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٥٨ :٤
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٢٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٦ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٧١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ٢٣٥ :١٠ﻭ ،٢٣٩ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٧ :١٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٣٧ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
،٢١٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٠ :٤ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٧٨ :٢٣ﻭ ،٢٧٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٨ :٢
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ١٦٠ :٦ﻭ ،١٦١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٩٨ :٧
) (٣ﺍﻟﻤﺤﻠﻰ ،٣٥٠ :١١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٢٩٩ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٣٦ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٧ :١٠
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٧ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٠ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٢ :٢٠
ﻭ ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٦ :٦
)(٤١١
ﺍﻟﺰﺑﻴﺮ ).(١
ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺩﺭﻫﻢ ﻭﺍﺣﺪ ﻓﺼﺎﻋﺪﺍ ).(٢
ﻭﻗﺎﻝ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻲ ﺯﻳﺎﺩ ) :(٣ﺍﻟﻘﻄﻊ ﻓﻲ ﺩﺭﻫﻤﻴﻦ ﻓﺼﺎﻋﺪﺍ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺍﻟﻨﺼﺎﺏ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺑﻪ ﺃﺻﻼﻥ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻓﻨﺼﺎﺏ
ﺍﻟﺬﻫﺐ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻭﻧﺼﺎﺏ ﺍﻟﻔﻀﺔ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ،ﺃﻳﻬﻤﺎ ﺳﺮﻕ ﻗﻄﻊ ﻣﻦ ﻏﻴﺮ ﺗﻘﻮﻳﻢ،
ﻭﺇﻥ ﺳﺮﻕ ﻏﻴﺮﻫﻤﺎ ﻗﻮﻡ ﺑﺎﻟﺪﺭﺍﻫﻢ ،ﻓﺈﻥ ﺑﻠﻎ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ﻗﻄﻊ ).(٥
ﻓﺨﺎﻟﻔﻨﺎ ﻓﻲ ﻓﺼﻠﻴﻦ ،ﺟﻌﻞ ﺃﺻﻠﻴﻦ ،ﻭﻗﻮﻡ ﺑﺎﻟﺪﺭﺍﻫﻢ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻓﺼﺎﻋﺪﺍ ).(٦
ﻭﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﻓﺼﺎﻋﺪﺍ .ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻋﻦ
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) (١ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٢ :٢٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ
.١٠٤ :٢
) (٢ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
.١٧٦ :٦
) (٣ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻲ ﺯﻳﺎﺩ ﺍﻟﺠﺼﺎﺹ ،ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﻮﺍﺳﻄﻲ ،ﺑﺼﺮﻱ ﺍﻷﺻﻞ ،ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻭﺍﻟﺤﺴﻦ ﻭﺍﺑﻦ
ﺳﻴﺮﻳﻦ ﻭﻏﻴﺮﻫﻢ ،ﻭﻋﻨﻪ ﻫﺸﻴﻢ ﻭﺩﺍﻭﺩ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﺃﺑﻲ ﺍﻟﻔﺮﺍﺕ ،ﻭﻣﺤﻤﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻮﻫﺒﻲ ﻭﻏﻴﺮﻫﻢ .ﺗﻬﺬﻳﺐ
ﺍﻟﺘﻬﺬﻳﺐ .٣٦٨ :٣
) (٤ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
،١٧٦ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٢ :٢٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٢٩٩ :٧
) (٥ﺍﻟﻤﻮﻃﺄ ،٨٣٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٧ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥١ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٢
،٦٠٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٠ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٣٧ :٢ﻭ ،٤٣٨ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ :٦
٢٦٥ﻭ ،٢٦٦ﻭﺍﻟﺨﺮﺷﻲ ،٩٥ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٤٩ :٨ﻭ ،٥٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٥٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ
،١٣٧ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٢ :٣
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٦ :٦
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٦٢ :٨ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ
،٨٢ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٦ :٦
)(٤١٢
ﻋﻤﺮ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺍﻟﻘﻄﻊ ﻓﻲ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻓﺼﺎﻋﺪﺍ ،ﻓﺈﻥ ﺳﺮﻕ ﻣﻦ
ﻏﻴﺮﻫﺎ ﻗﻮﻡ ﺑﻬﺎ.
ﻓﺨﺎﻟﻔﻨﺎ ﻓﻲ ﻓﺼﻠﻴﻦ ،ﻓﻲ ﺃﺻﻞ ﺍﻟﻨﺼﺎﺏ ،ﻭﻓﻴﻤﺎ ﻳﻘﻮﻡ ﺑﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻋﻤﺮﺓ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ) ،(٤ﻋﻦ
ﻋﺎﺋﺸﺔ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ ).(٥
ﻭﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ
ﺃﻳﺪﻳﻬﻤﺎ " ) (٦ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﻦ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺴﺮﻗﺔ ﻳﺠﺐ ﻋﻠﻴﻪ
ﺍﻟﻘﻄﻊ ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٨٢ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺮ .١٧٦ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣٨ :٩ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٨ :٢٣ﻭﺍﻟﻠﺒﺎﺏ ،٩٢ :٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٧ :٣
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٧ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١١ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٠ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨١ :٢٠
ﻭﺍﻷﻡ ،١٥١ :٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦١ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٤ :٢ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .٢٩٨ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٢١ :٧ﺣﺪﻳﺚ ٣ - ١ﻭ :٦ﻭﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ١٢ﻭ ،١٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٩ :١٠ﺣﺪﻳﺚ
،٣٨٨ - ٣٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٨ :٤ﺣﺪﻳﺚ ٥١ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ.
) (٤ﻋﻤﺮﺓ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ ﺳﻤﻌﺖ ﻋﺎﺋﺸﺔ ،ﻭﺭﻭﻯ ﻋﻨﻬﺎ ﺍﻟﺰﻫﺮﻱ ﻭﻳﺤﻴﻰ ﻭﻋﺒﺪ ﺭﺑﻪ ﺍﺑﻨﺎ ﺳﻌﻴﺪ ﻭﺍﺑﻨﻬﺎ ﻣﺤﻤﺪ
ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﺎﻥ .ﺭﺟﺎﻝ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .٨٥٦ :٢
) (٥ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٤ :٨ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٩٩ :٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣١٢ :٣ﺣﺪﻳﺚ ،١
ﻭﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٥٠ :٤ﺣﺪﻳﺚ ،١٤٤٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨
ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٦ :٤ﺣﺪﻳﺚ ،٤٣٨٣ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٢ :٢ﺣﺪﻳﺚ ،٢٥٨٥ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ
ﺍﻵﺛﺎﺭ ،١٦٥ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٥٣ :١١ﻭﻓﻲ ﺍﻟﺒﻌﺾ ﻣﻨﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
)(٤١٣
ﻓﺈﻥ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻄﻊ ﻣﻦ ﺳﺮﻕ ﻣﺠﻨﺎ ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ
ﺩﺭﺍﻫﻢ ).(١
ﻋﻮﺭﺿﻮﺍ ﺑﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﻛﺎﻥ ﻗﻴﻤﺘﻪ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ) ،(٢ﻓﺈﺫﺍ ﺗﻌﺎﺭﺿﺎ ﺳﻘﻄﺎ .ﻋﻠﻰ
ﺃﻧﺎ ﻟﻮ ﺳﻠﻤﻨﺎ ﺍﻟﺨﺒﺮ ﻟﻤﺎ ﻧﺎﻓﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻷﻥ ﻣﻦ ﻳﻘﻮﻝ ﻳﻘﻄﻊ ﺑﺮﺑﻊ ﺩﻳﻨﺎﺭ ﺃﻭ ﺛﻼﺛﺔ
ﺩﺭﺍﻫﻢ ،ﻳﻘﻮﻝ ﻳﻘﻄﻊ ﺑﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ ،ﻭﺍﻟﺨﺒﺮ ﺗﻀﻤﻦ ﺃﻥ ﺍﻟﻤﺠﻦ ﻛﺎﻥ ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ
ﺩﺭﺍﻫﻢ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﻧﻪ ﻻ ﻳﻘﻄﻊ ﺑﺄﻗﻞ ﻣﻨﻬﺎ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺍﻟﻤﻨﻘﻮﺷﺔ ،ﻭﺟﺐ
ﺍﻟﻘﻄﻊ ﺑﻼ ﺧﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻟﺸﺎﻓﻌﻲ .ﻭﺇﻥ ﻛﺎﻥ ﺗﺒﺮﺃ ﻣﻦ ﺫﻫﺐ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﺬﻱ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺳﺒﻚ ﻭﻋﻼﺝ ﻓﻼ ﻗﻄﻊ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻫﺒﺎ ﺧﺎﻟﺼﺎ ﻏﻴﺮ ﻣﻀﺮﻭﺏ ﻳﻘﻄﻊ
ﻋﻨﺪﻧﺎ ،ﻭﻋﻨﺪﻩ ﻋﻠﻰ ﻭﺟﻬﻴﻦ ،ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻳﻘﻄﻊ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻹﺻﻄﺨﺮﻱ :ﻻ ﻳﻘﻄﻊ ،ﻷﻥ ﺇﻃﻼﻕ ﺍﻟﺪﻳﻨﺎﺭ ﻻ ﻳﺼﺮﻑ ﺇﻟﻴﻪ
ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﻀﺮﻭﺑﺎ ،ﻭﻷﻥ ﺍﻟﺘﻘﻮﻳﻢ ﻻ ﻳﻘﻊ ﺑﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺃﻥ ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ،
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) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٩٠ :٣ﺣﺪﻳﺚ ،٣٢٥ - ٣٢٠ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٣ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
٢٥٧ﻭ ،٢٦١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٧٩ :٢٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ١٠٣ :١٢ﻭ ،١٠٥ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٣
.٣٥٩
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٠ :٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣١٣ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٩٠ :٣ﺣﺪﻳﺚ ،٣١٨
ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٢ :٢ﺣﺪﻳﺚ ،٢٥٨٤ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٦ :٤ﺣﺪﻳﺚ ،٤٣٨٥ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
٥٠ :٤ﺣﺪﻳﺚ ،١٤٤٦ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٢ :٣ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٣٦ :١٠ﺣﺪﻳﺚ
،٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٦ :٨ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٨١ :٢٣ﻭ ،٢٨٢ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٩٧ :١٢ﻭ ،١٠٤
ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٥٥ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦٥ :٢ﺣﺪﻳﺚ .١٧٧٣
) (٣ﺍﻟﻮﺟﻴﺰ ،١٧١ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٩ :٢٠ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٥٨ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩ :٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .١٠٨ :١٢
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٩ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٧٩ :٢٠ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .١٠٨ :١٢
) (٥ﺍﻟﻜﺎﻓﻲ ٢٢١ :٧ﺣﺪﻳﺚ ٣ - ١ﻭ ،٦ﻭﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ١٦ - ١٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٩ :١٠ﺣﺪﻳﺚ
،٣٨٦ - ٣٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٣٨ :٤
)(٤١٤
ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻗﻮﻱ ،ﻭﻳﻘﻮﻳﻪ ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ،
ﻭﺍﻷﻭﻝ ﻳﻘﻮﻳﻪ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ ﺃﻥ ﺇﻃﻼﻕ ﺫﻟﻚ ﻻ ﻳﺼﺮﻑ ﺇﻻ ﺇﻟﻰ ﺍﻟﻤﻀﺮﻭﺏ
ﻏﻴﺮ ﻣﺴﻠﻢ.
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﺳﺮﻕ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻭﺟﺐ ﺍﻟﻘﻄﻊ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻤﺎ ﻫﻮ
ﻣﺤﺮﺯ ﺑﻨﻔﺴﻪ ﻛﺎﻟﺜﻴﺎﺏ ﻭﺍﻷﺛﻤﺎﺭ ﻭﺍﻟﺤﺒﻮﺏ ﺍﻟﻴﺎﺑﺴﺔ ﻭﻧﺤﻮﻫﺎ ،ﺃﻭ ﻏﻴﺮ ﻣﺤﺮﺯ ﺑﻨﻔﺴﻪ ،ﻭﻫﻮ
ﻣﺎ ﺇﺫﺍ ﺗﺮﻙ ﻓﺴﺪ ،ﻛﺎﻟﻔﻮﺍﻛﻪ ﺍﻟﺮﻃﺒﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺨﻀﺮﺍﻭﺍﺕ ﻭﺍﻟﻘﺜﺎﺀ ﻭﺍﻟﺨﻴﺎﺭ
ﻭﺍﻟﺒﻄﻴﺦ ﻭﺍﻟﺒﻘﻞ ﻭﺍﻟﺒﺎﺫﻧﺠﺎﻥ ﻭﻧﺤﻮ ﺫﻟﻚ ،ﺃﻭ ﻛﺎﻥ ﻃﺒﻴﺨﺎ ﺃﻭ ﻟﺤﻤﺎ ﻃﺮﻳﺎ ﺃﻭ ﻣﺸﻮﻳﺎ
ﺍﻟﺒﺎﺏ ﻭﺍﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﻘﻄﻊ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﺤﺮﺯﺍ ﺑﻨﻔﺴﻪ ،ﻓﺄﻣﺎ ﺍﻷﺷﻴﺎﺀ
ﺍﻟﺮﻃﺒﺔ ﻭﺍﻟﺒﻄﻴﺦ ﻓﻼ ﻗﻄﻊ ﻓﻴﻪ ﺑﺤﺎﻝ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺃﻥ ﺍﻟﻘﻄﻊ ﻓﻴﻤﺎ ﻛﺎﻥ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ).(٣
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ :ﺃﻥ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺌﻞ ﻋﻦ ﺍﻟﺘﻤﺮ ﺍﻟﻤﻌﻠﻖ؟ ﻓﻘﺎﻝ :ﻣﻦ ﺳﺮﻕ ﻣﻨﻪ ﺷﻴﺌﺎ ﺑﻌﺪ ﺃﻥ ﻳﺆﻭﻳﻪ
ﺍﻟﺠﺮﻳﻦ ) ،(٤ﻓﺒﻠﻎ ﺛﻤﻦ ﺍﻟﻤﺠﻦ ،ﻓﻔﻴﻪ ﺍﻟﻘﻄﻊ ) .(٥ﻓﺄﻭﺟﺐ ﻋﻠﻰ ﻣﻦ ﺳﺮﻕ ﻣﻦ ﺍﻟﺘﻤﺮ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :٢٠ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٢٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٦ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .١٠٨ :١٢
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٣٩ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٩٥ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦٩ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٢٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٢٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٥ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٠٨ :١٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٣١ :١١ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٨ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٤١ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ٢٢١ :٧ﺣﺪﻳﺚ ١ﻭ ٢ﻭ ٣ﻭ ،٦ﻭﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ١٢ﻭ ،١٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٩ :١٠
ﺣﺪﻳﺚ ٣٨٤ﻭﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ،ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٨ :٤ﺃﻳﻀﺎ.
) (٤ﺍﻟﺠﺮﻳﻦ :ﻫﻮ ﻣﻮﺿﻊ ﺗﺠﻔﻴﻒ ﺍﻟﺘﻤﺮ ،ﻭﻫﻮ ﻛﺎﻟﺒﻴﺪﺭ ﻟﻠﺤﻨﻄﺔ .ﺍﻟﻨﻬﺎﻳﺔ ) ٢٦٣ :١ﻣﺎﺩﺓ ﺟﺮﻥ(.
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٧ :٤ﺣﺪﻳﺚ ،٤٣٩٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٨٥ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٢٣ :١١ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ
،٣٦٣ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦٤ :٤ﺣﺪﻳﺚ .١٧٧٢
)(٤١٥
ﻧﺼﺎﺑﺎ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﻓﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﺭﻭﻱ :ﺃﻥ ﺳﺎﺭﻗﺎ ﺳﺮﻕ ﺃﺗﺮﺟﺔ ﻓﻲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ،ﻓﺄﻣﺮ ﺑﻬﺎ ﻋﺜﻤﺎﻥ ﻓﻘﻮﻣﺖ
ﺑﺜﻼﺛﺔ ﺩﺭﺍﻫﻢ ﻣﻦ ﺻﺮﻑ ﺍﺛﻨﻲ ﻋﺸﺮ ﺩﺭﻫﻤﺎ ،ﺑﺪﻳﻨﺎﺭ ﻓﻘﻄﻊ ﻋﺜﻤﺎﻥ ﻳﺪﻩ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ
ﻭﻫﻲ ﺍﻷﺗﺮﺟﺔ ﺍﻟﺘﻲ ﻳﺄﻛﻠﻬﺎ ﺍﻟﻨﺎﺱ ).(١
ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻗﻄﻊ ﻓﻲ ﺛﻤﺮ ﺣﺘﻰ ﻳﺄﻭﻳﻪ ﺍﻟﺠﺮﻳﻦ ) ،(٢ﻭﻻ ﻣﺨﺎﻟﻒ
ﻟﻬﻤﺎ.
ﻓﺈﻥ ﻋﺎﺭﺿﻮﻧﺎ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻗﻄﻊ ﻓﻲ ﺛﻤﺮ ﻭﻻ ﻛﺜﺮ ).(٣
ﻭﺍﻟﻜﺜﺮ :ﺍﻟﺠﻤﺎﺭ ).(٤
ﻗﻠﻨﺎ :ﻳﺤﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺣﺮﺯ ﺑﺪﻟﻴﻞ ﻣﺎ ﺗﻘﺪﻡ.
ﻣﺴﺄﻟﺔ :٤ﻛﻞ ﺟﻨﺲ ﻳﺘﻤﻮﻝ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺻﻠﻪ ﺍﻹﺑﺎﺣﺔ
ﺃﻭ ﻏﻴﺮ ﺍﻹﺑﺎﺣﺔ ،ﻓﻤﺎ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻛﺎﻟﺜﻴﺎﺏ ﻭﺍﻷﺛﺎﺙ ﻭﺍﻟﺤﺒﻮﺏ ،ﻭﻣﺎ ﺃﺻﻠﻪ
ﺍﻹﺑﺎﺣﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺼﻴﻮﺩ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺒﺎﺣﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﺠﻮﺍﺭﺡ
ﺍﻟﻤﻌﻠﻤﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﺨﺸﺐ ﻛﻠﻪ ،ﺍﻟﺤﻄﺐ ﻭﻏﻴﺮﻩ ،ﺍﻟﺴﺎﺝ ﻭﻏﻴﺮﻩ ﺍﻟﺒﺎﺏ ﻭﺍﺣﺪ،
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) (١ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٢٧٧ :٦ﻭ ،٢٧٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٦٠ :٨ﻭ ،٢٦٢
ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٥٥ :٣ﻭﺍﻷﻡ ١٣٠ :٦ﻭ ،١٤٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٧٠ :٤
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٣٨ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٧٧ :٣ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺨﺒﺮ ﺑﺎﺧﺘﺼﺎﺭ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ
ﻓﻼﺣﻆ.
) (٢ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٢٧٤ :٦ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ ﺑﺎﻟﻠﻔﻆ.
) (٣ﺍﻟﻤﻮﻃﺄ ٨٣٩ :٢ﺣﺪﻳﺚ ،٣٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٦ :٤ﺣﺪﻳﺚ ،٤٣٨٨ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٥٢ :٤
ﺣﺪﻳﺚ ،١٤٤٩ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٤٠ :٤ﻭ ،١٤٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺰﺍﻕ ٢٢٣ :١٠ﺣﺪﻳﺚ
١٨٩١٦ﻭ ،١٨٩١٧ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٧٢ :٣ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ٣٦١ :٣ﻭ ،٣٦٢ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ٢٦٢ :٨ﻭ ٢٦٣ﻭ ،٢٦٦ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٨ :٨ﻭﺍﻟﻜﺎﻓﻲ ٢٣١ :٧ﺣﺪﻳﺚ ،٧ﻭﺍﻟﻔﻘﻴﻪ
٤٤ :٤ﺣﺪﻳﺚ ،١٤٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٠ :١٠ﺣﺪﻳﺚ .٤٣٠
) (٤ﺍﻟﻜﺜﺮ :ﺑﻔﺘﺤﺘﻴﻦ ،ﺟﻤﺎﺭ ﺍﻟﻨﺨﻞ ،ﻭﻫﻮ ﺷﺤﻤﻪ ﺍﻟﺬﻱ ﻭﺳﻂ ﺍﻟﻨﺨﻠﺔ .ﺍﻟﻨﻬﺎﻳﺔ ) ١٥٢ :٤ﻣﺎﺩﺓ ﻛﺜﺮ(.
)(٤١٦
ﻭﻛﺬﻟﻚ ﺍﻟﻄﻴﻦ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻪ ﻣﻦ ﺍﻟﺨﺰﻑ ﻭﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﻭﺍﻧﻲ ﻭﺍﻟﺰﺟﺎﺝ،
ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻪ ﻭﺍﻟﺤﺠﺮ ،ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻪ ﻣﻦ ﺍﻟﻘﺪﻭﺭ ،ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ
ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﻛﺎﻟﻘﻴﺮ ﻭﺍﻟﻨﻔﻂ ﻭﺍﻟﻤﻮﻣﻴﺎﺋﻲ ﻭﺍﻟﻤﻠﺢ ،ﻭﺟﻤﻴﻊ ﺍﻟﺠﻮﺍﻫﺮ ﻣﻦ
ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﻏﻴﺮﻫﺎ ،ﻭﻛﺬﻟﻚ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻛﻞ ﻫﺬﺍ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺃﺻﻠﻪ ﺍﻹﺑﺎﺣﺔ ﻣﺜﻞ ﻗﻮﻟﻨﺎ ،ﻭﻣﺎ ﻛﺎﻥ ﺃﺻﻠﻪ
ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻓﻼ ﻗﻄﻊ ﻓﻴﻪ ،ﻭﻗﺎﻝ ﻻ ﻗﻄﻊ ﻓﻲ ﺍﻟﺼﻴﻮﺩ ﻛﻠﻬﺎ ،ﻭﺍﻟﺠﻮﺍﺭﺡ
ﺑﺄﺳﺮﻫﺎ ،ﺍﻟﻤﻌﻠﻤﺔ ﻭﻏﻴﺮ ﺍﻟﻤﻌﻠﻤﺔ ،ﻭﺍﻟﺨﺸﺐ ﺟﻤﻴﻌﻪ ﻻ ﻗﻄﻊ ﻓﻴﻪ ﺇﻻ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻪ ﺁﻧﻴﺔ
ﻛﺎﻟﺠﻔﺎﻥ ﻭﺍﻟﻘﺼﺎﻉ ﻭﺍﻷﺑﻮﺍﺏ ،ﻓﻴﻜﻮﻥ ﻓﻲ ﻣﻌﻤﻮﻟﻪ ﺍﻟﻘﻄﻊ ﺇﻻ ﺍﻟﺴﺎﺝ ﻓﺈﻥ ﻓﻴﻪ ﺍﻟﻘﻄﻊ
ﻣﻌﻤﻮﻟﻪ ﻭﻏﻴﺮ ﻣﻌﻤﻮﻟﻪ ،ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ).(٢
ﻭﻋﻨﻪ ﻓﻲ ﺍﻟﺰﺟﺎﺝ ﺭﻭﺍﻳﺘﺎﻥ ﺇﺣﺪﺍﻫﻤﺎ ﻻ ﻗﻄﻊ ﻓﻴﻪ ﻛﺎﻟﺨﺸﺐ ﻭﺍﻟﻘﺼﺐ ،ﻭﺍﻟﺜﺎﻧﻴﺔ
ﻓﻴﻪ ﺍﻟﻘﻄﻊ ﻛﺎﻟﺴﺎﺝ.
ﻭﻛﻠﻤﺎ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﻄﻴﻦ ﻣﻦ ﺍﻟﺨﺰﻑ ﻭﺍﻟﻔﺨﺎﺭ ﻭﺍﻟﻘﺪﻭﺭ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻭﺍﻧﻲ ﻻ
ﻗﻄﻊ ﻓﻴﻪ ،ﻭﻫﻜﺬﺍ ﻛﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﻛﺎﻟﻤﻠﺢ ﻭﺍﻟﻜﺤﻞ ﻭﺍﻟﺰﺭﻧﻴﺦ ﻭﺍﻟﻘﻴﺮ ﻭﺍﻟﻨﻔﻂ
ﻭﺍﻟﻤﻮﻣﻴﺎﺋﻲ ﻛﻠﻪ ﻻ ﻳﻘﻄﻊ ﻓﻴﻪ ،ﺇﻻ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﻴﺎﻗﻮﺕ ﻭﺍﻟﻔﻴﺮﻭﺯﺝ ﻓﺈﻥ ﻓﻴﻬﺎ
ﺍﻟﻘﻄﻊ ،ﻗﺎﻝ ﻷﻥ ﺟﻤﻴﻊ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻓﻼ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ
ﻛﺎﻟﻤﺎﺀ ).(٣
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) (١ﺍﻷﻡ ،١٤٧ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٢ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٥٣ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٣ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٣٨ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٣ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٥٣ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٩٥ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦٨ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢١٤ :٣ﻭ ،٢١٥
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٦ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
٢٤٣ :١٠ﻭ ،٢٤٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٨ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤١ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٢ :٨
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٣ :٦
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٥٣ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٦٨ :٧
)(٤١٧
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (١ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﺭﻭﺕ ﻋﺎﻳﺸﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ )(٢
ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﻗﻴﻤﺘﻪ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :٥ﻻ ﻗﻄﻊ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺳﺮﻕ ﻣﻦ ﺣﺮﺯ ،ﻓﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺸﺮﻃﻴﻦ:
ﺍﻟﺴﺮﻗﺔ ،ﻭﺍﻟﺤﺮﺯ .ﻓﺈﻥ ﺳﺮﻕ ﻣﻦ ﻏﻴﺮ ﺣﺮﺯ ﻓﻼ ﻗﻄﻊ ،ﻭﻟﻮ ﺍﻧﺘﻬﺐ ﻣﻦ ﺣﺮﺯ ﻓﻼ ﻗﻄﻊ
ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺎﻟﺤﺮﺯ ،ﻓﻤﺘﻰ ﺳﺮﻕ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ )(٤
ﻓﺎﺳﻘﻂ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺼﺎﺏ ﻭﺍﻟﺤﺮﺯ.
ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺇﺫﺍ ﺳﺮﻕ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﻛﺬﻟﻚ ﺍﻟﻤﻨﺘﻬﺐ ،ﻭﺍﻟﻤﺨﺘﻠﺲ ،ﻭﺍﻟﺨﺎﺋﻦ ﻓﻲ
ﻭﺩﻳﻌﺔ ﺃﻭ ﻋﺎﺭﻳﺔ ،ﻭﻫﻮ ﺃﻥ ﻳﺠﺤﺪ ﺫﻟﻚ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٦ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٢ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣١٢ :٣ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ١٩٩ :٨ﻭﺳﻨﻦ ﺍﺑﻦ
ﻣﺎﺟﺔ ٨٦٢ :٢ﺣﺪﻳﺚ ،١٥٨٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٦ :٤ﺣﺪﻳﺚ ٤٣٨٣ﻭ ،٤٣٨٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ
،٧٩ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ١٦٤ :٣ﻭ ،١٦٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٤ :٨ﻭﺍﻟﻤﺤﻠﻰ ٣٥٣ :١١ﻭﻓﻲ
ﺑﻌﻀﻬﺎ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ.
) (٣ﺍﻷﻡ ،١٤٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٧ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٦٤ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٢٢ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٦ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٥٣ :١٠ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٧٣ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٣٩ :٢ﻭ ،٤٤٠ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٧٨ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٩ :٢٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٣ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٣٢ :٤ﻭ
،٢٣٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٢٢ :٣
) (٤ﺍﻟﻤﺤﻠﻰ ،٣٢٢ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٥٣ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٩ :٢٠
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٣ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٩ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٦٢ :٦
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٣٦ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٩ :٦
) (٦ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٣١٩ :١ﺣﺪﻳﺚ ،١٠٨ﻭﺍﻟﻜﺎﻓﻲ ٢٢٨ :٧ﺣﺪﻳﺚ ٦ﻭﺻﻔﺤﺔ ٢٣١ﺣﺪﻳﺚ ،٥
ﻭﺍﻟﻔﻘﻴﻪ ٤٤ :٤ﺣﺪﻳﺚ ،١٤٦ﻭﺍﻟﺘﻬﺬﻳﺐ ،١٠٨ :١٠ﺣﺪﻳﺚ ٤٢٢ﻭ ٤٢٣ﻭﺻﻔﺤﺔ ١١٠ﺣﺪﻳﺚ
،٤٢٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٤٣ :٤ﺣﺪﻳﺚ .٩١٨
)(٤١٨
ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﺑﻪ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻭﺭﻭﻯ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﻨﺘﻬﺐ ﻭﻻ ﻋﻠﻰ ﺍﻟﻤﺨﺘﻠﺲ
ﻭﻻ ﻋﻠﻰ ﺍﻟﺨﺎﺋﻦ ﻗﻄﻊ ) .(١ﻭﻫﺬﺍ ﻧﺺ ﻋﻠﻰ ﺃﺣﻤﺪ.
ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ :ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻋﻦ ﺣﺮﻳﺴﺔ ﺍﻟﺠﺒﻞ؟ ﻗﺎﻝ :ﻟﻴﺲ ﻓﻲ ﺍﻟﻤﺎﺷﻴﺔ ﻗﻄﻊ ﺇﻻ ﺃﻥ ﻳﺆﻭﻳﻬﺎ ﺍﻟﻤﺮﺍﺡ،
ﻭﻻ ﻓﻲ ﺍﻟﺘﻤﺮ ﻗﻄﻊ ﺇﻻ ﺃﻥ ﻳﺆﻭﻳﻪ ﺍﻟﺠﺮﻳﻦ ) (٢ﻓﺎﺳﻘﻂ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﻄﻊ ﻓﻲ
ﺍﻟﻤﺎﺷﻴﺔ ﻗﺒﻞ ﺍﻟﻤﺮﺍﺡ ﻭﺃﺛﺒﺖ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻤﺮﺍﺡ ﻭﻋﻨﺪ ﺩﺍﻭﺩ ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﺎﻝ ﻓﻴﻪ.
ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺄﻭﻳﻞ ﺍﻟﺤﺮﻳﺴﺔ ،ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺣﺮﻳﺴﺔ ﺍﻟﺠﺒﻞ ﻣﻌﻨﺎﻩ ﺳﺮﻗﺔ
ﺍﻟﺠﺒﻞ ،ﻳﻘﺎﻝ :ﺣﺮﺱ ﺇﺫﺍ ﺳﺮﻕ ،ﻭﺳﻤﻲ ﺍﻟﺴﺎﺭﻕ ﺣﺎﺭﺳﺎ .ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ
ﻣﺤﺮﻭﺳﺔ ﺍﻟﺠﺒﻞ ،ﻳﻘﺎﻝ :ﻣﺤﺮﻭﺳﺔ ﻭﺣﺮﻳﺴﺔ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﻣﻘﺘﻮﻟﺔ ﻭﻗﺘﻴﻠﺔ ).(٣
ﻣﺴﺄﻟﺔ :٦ﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﺣﺮﺯﺍ ﻟﺸﺊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ،ﻓﻬﻮ ﺣﺮﺯ ﻟﺠﻤﻴﻊ
ﺍﻷﺷﻴﺎﺀ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺨﺘﻠﻒ ﺫﻟﻚ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺷﻴﺎﺀ ،ﻓﺤﺮﺯ ﺍﻟﺒﻘﻞ ﻭﻣﺎ ﺃﺷﺒﻬﻪ
ﻣﻦ ﺩﻛﺎﻛﻴﻦ ﺍﻟﺒﻘﺎﻟﻴﻦ ﺗﺤﺖ ﺍﻟﺸﺮﻳﺤﺔ ﺍﻟﻤﻘﻔﻠﺔ ،ﻭﺣﺮﺯ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺜﻴﺎﺏ
ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺤﺮﻳﺰﺓ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺪﻭﺭ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺃﻗﻔﺎﻝ ﻭﺛﻴﻘﺔ،
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٨ :٤ﺣﺪﻳﺚ ،٤٣٩٣ - ٤٣٩١ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٤ :٢ﺣﺪﻳﺚ ،٢٥٩١ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ٥٢ :٤ﺣﺪﻳﺚ ،١٤٤٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٨٩ - ٨٨ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٦٤ :٣
) (٢ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ٢٣٦ :٤ﺣﺪﻳﺚ ،١١٤ﻭﺍﻟﻨﺴﺎﺋﻲ ٨٦ :٨ﻭﺍﻟﻄﺤﺎﻭﻱ ﻓﻲ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ
،١٤٦ :٣ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ١٥٣ :٤ﻭ ٢٧٨ :٨ﺑﺘﻔﺎﻭﺕ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٣ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ .٣٦٧ :١
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٦٢ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٩٨ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٤ - ٧٣ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤ :٨ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٧٩ :٦
)(٤١٩
ﻓﻤﻦ ﺗﺮﻙ ﺍﻟﺠﻮﺍﻫﺮ ﺃﻭ ﺍﻟﺬﻫﺐ ﺃﻭ ﺍﻟﻔﻀﺔ ﻓﻲ ﺩﻛﺎﻥ ﺍﻟﺒﻘﻞ ﻓﻘﺪ ﺿﻴﻊ ﻣﺎﻟﻪ ،ﻷﻧﻪ ﻟﻴﺲ
ﻓﻲ ﺣﺮﺯ ﻣﺜﻠﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٢ﻭﻇﺎﻫﺮﻩ
ﻳﻘﺘﻀﻲ ﻗﻄﻊ ﻛﻞ ﺳﺎﺭﻕ ﺇﻻ ﻣﻦ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻄﻊ ﻣﻦ ﺳﺮﻕ ﺭﺩﺍﺀ ﺻﻔﻮﺍﻥ ﻣﻦ ﺗﺤﺖ ﺭﺃﺳﻪ ﻓﻲ
ﺍﻟﻤﺴﺠﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﺠﺪ ﻟﻴﺲ ﺑﺤﺮﺯ ،ﻭﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺃﺣﺮﺯ ﻣﻨﻪ ).(٣
ﻣﺴﺄﻟﺔ :٧ﺍﻹﺑﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﻄﺮﺓ ،ﻭﻛﺎﻥ ﺳﺎﺋﻘﺎ ﻟﻬﺎ ،ﻓﻬﻲ ﻓﻲ ﺣﺮﺯ ﺑﻼ
ﺧﻼﻑ .ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺋﺪﺍ ﻟﻬﺎ ﻓﻼ ﺗﻜﻮﻥ ﻓﻲ ﺣﺮﺯ ﺇﻻ ﺍﻟﺬﻱ ﺯﻣﺎﻣﻪ ﺑﻴﺪﻩ .ﻭﺑﻪ ﻗﺎﻝ
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﻜﻮﻥ ﻓﻲ ﺣﺮﺯ ﺑﺸﺮﻃﻴﻦ ،ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﺗﻜﻮﻥ ﺑﺤﻴﺚ ﺇﺫﺍ
ﺍﻟﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺷﺎﻫﺪﻫﺎ ﻛﻠﻬﺎ .ﻭﺍﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ﻣﺮﺍﻋﻴﺎ ﻟﻬﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻛﻮﻥ ﺫﻟﻚ ﺣﺮﺯﺍ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﻧﻘﺐ ﺛﻼﺛﺔ ،ﻭﺩﺧﻠﻮﺍ ،ﻭﺃﺧﺮﺟﻮﺍ ﺑﺄﺟﻤﻌﻬﻢ ﻣﺘﺎﻋﺎ ،ﻓﺒﻠﻎ ﻧﺼﻴﺐ
ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻧﺼﺎﺑﺎ ،ﻗﻄﻌﻨﺎﻫﻢ ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﻧﺼﺎﺏ ﻓﻼ
ﻗﻄﻊ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺴﺮﻗﺔ ﺛﻘﻴﻠﺔ ﺃﻭ ﺧﻔﻴﻔﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٤ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٧٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٧ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ١٦٤ :٤ﻭ ،١٦٥ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٢ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٩ :٦
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻤﻮﻃﺄ ٨٣٤ :٢ﺣﺪﻳﺚ ،٢٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٥ :٢ﺣﺪﻳﺚ ،٢٥٩٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٨ :٤
ﺣﺪﻳﺚ ،٤٣٩٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٦٩ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٦٥ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ٣٦٨ :٣ﻭ .٣٦٩
) (٤ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٦ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
،٢٢٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٦٠ :١٠
) (٥ﺍﻷﻡ ،١٤٨ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٦ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٨ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٨ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٥٦ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٦ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٦٠ :١٠
)(٤٢٠
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺴﺮﻗﺔ ﺛﻘﻴﻠﺔ ﻓﺒﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ ﻧﺼﺎﺑﺎ ﻗﻄﻌﻨﺎﻫﻢ ﻛﻠﻬﻢ )(٢
ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﻔﻴﻔﺔ ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ،ﺇﺣﺪﺍﻫﻤﺎ ﻛﻘﻮﻟﻨﺎ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻛﻘﻮﻟﻪ ﻓﻲ
ﺍﻟﺜﻘﻴﻠﺔ ).(٣
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﺴﺮﻗﺔ ﻧﺼﺎﺑﺎ ﻭﺍﺧﺮﺟﻮﺍ ﺑﺄﺟﻤﻌﻬﻢ ،ﻭﺟﺐ
ﻋﻠﻴﻬﻢ ﺍﻟﻘﻄﻊ .ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ،ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٥ﻭﺃﻳﻀﺎ ﻓﻤﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺏ
ﺍﻟﻘﻄﻊ ﺑﻪ ،ﻭﻣﺎ ﺫﻛﺮﻭﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﻧﻘﺐ ﺛﻼﺛﺔ ،ﻭﺃﺧﺮﺝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ،ﻗﻮﻡ ،ﻓﺈﻥ ﺑﻠﻎ
ﻗﻴﻤﺘﻪ ﻧﺼﺎﺑﺎ ﻭﺟﺐ ﻗﻄﻌﻪ ،ﻭﺇﻥ ﻧﻘﺺ ﻟﻢ ﻳﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ).(٦
--------------------
) (١ﺍﻷﻡ ،١٤٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠٠ - ٥٩ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٧٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٦٢ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٩٤ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٢٥ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٣ :٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٥٠ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦٠٧ :٢
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٦٩ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٩ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٣ :٦ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ ،١٨٣ :٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٢٥٠ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١٤٢ :٢
) (٣ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٣ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠ :٨
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ١٦٢ :٢ﻭ ،١٦٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١٤٢ :٢
) (٤ﺣﻜﺎﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ ﺍﻟﻤﺨﺘﻠﻒ ﻛﺘﺎﺏ ﺣﺪﻭﺩ ﺍﻟﺴﺮﻗﺔ ٢٢٠ :ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻭﺍﺑﻦ ﺍﻟﺒﺮﺍﺝ ﻭﺃﺑﻲ
ﺍﻟﺼﻼﺡ ﻭﺍﺑﻦ ﺣﻤﺰﺓ .ﻭﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ﻓﻲ ﺍﻟﻔﻘﻪ ﻷﺑﻲ ﺍﻟﺼﻼﺡ.٤١١ :
) (٥ﺍﻧﻈﺮﻫﺎ ﻓﻲ ﺍﻟﻜﺎﻓﻲ ٢٢١ :٧ﺣﺪﻳﺚ ٣ - ١ﻭ ،٦ﻭﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ،١٦ - ١٢ﻭﺍﻟﺘﻬﺬﻳﺐ :١٠
٩٩ﺣﺪﻳﺚ ،٣٨٦ - ٣٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٣٨ :٤
) (٦ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٣ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٧٢ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠ :٨ﻭﺍﻟﻤﺪﻭﻧﺔ
ﺍﻟﻜﺒﺮﻯ
،٢٦٩ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ١٨٢ :٣ﻭ ،١٨٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٠ :٦
)(٤٢١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﺟﻤﻊ ﻣﺎ ﺃﺧﺮﺟﻮﻩ ﻭﺃﻗﻮﻣﻪ ،ﺛﻢ ﺃﻓﺾ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ،ﻓﺈﻥ
ﺃﺻﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻧﺼﺎﺑﺎ ﻗﻄﻌﺘﻪ ،ﻭﺇﻥ ﻧﻘﺺ ﻟﻢ ﺃﻗﻄﻌﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ
ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻧﻘﺐ ﺛﻼﺛﺔ ،ﻭﻛﻮﺭﻭﺍ ﺍﻟﻤﺘﺎﻉ ،ﻭﺃﺧﺮﺝ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺩﻭﻥ
ﺍﻟﺒﺎﻗﻴﻦ ﻓﺎﻟﻘﻄﻊ ﻋﻠﻰ ﻣﻦ ﺃﺧﺮﺝ ﺍﻟﻤﺘﺎﻉ ﺩﻭﻥ ﻣﻦ ﻟﻢ ﻳﺨﺮﺝ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻓﺾ ﺍﻟﺴﺮﻗﺔ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ ،ﻓﺈﻥ ﺑﻠﻐﺖ ﺣﺼﺔ ﻛﻞ ﻭﺍﺣﺪ
ﻧﺼﺎﺑﺎ ﻗﻄﻌﺖ ﺍﻟﻜﻞ ،ﻭﺇﻥ ﻧﻘﺼﺖ ﻋﻦ ﻧﺼﺎﺏ ﺍﻟﻘﻄﻊ ﻟﻢ ﺃﻗﻄﻊ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻗﻄﻌﻪ ،ﻷﻧﻪ ﺃﺧﺮﺝ ﻧﺼﺎﺑﺎ ﻛﺎﻣﻼ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ
ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻧﻘﺒﺎ ﻣﻌﺎ ،ﻓﺪﺧﻞ ﺃﺣﺪﻫﻤﺎ ﻓﺄﺧﺬ ﻧﺼﺎﺑﺎ ،ﻓﺄﺧﺮﺟﻪ ﺑﻴﺪﻩ ﺇﻟﻰ
ﺭﻓﻴﻘﻪ ،ﻓﺄﺧﺬﻩ ﺭﻓﻴﻘﻪ ﻭﻟﻢ ﻳﺨﺮﺝ ﻫﻮ ﻣﻦ ﺍﻟﺤﺮﺯ ،ﺃﻭ ﺭﻣﻰ ﺑﻪ ﻣﻦ ﺩﺍﺧﻞ ﻭﺃﺧﺬﻩ ﺭﻓﻴﻘﻪ
ﻣﻦ ﺧﺎﺭﺝ ،ﺃﻭ ﺃﺧﺮﺝ ﻳﺪﻩ ﺇﻟﻰ ﺧﺎﺭﺝ ﺍﻟﺤﺮﺯ ﻭﺍﻟﺴﺮﻗﺔ ﻓﻴﻬﺎ ،ﺛﻢ ﺭﺩﻩ ﺇﻟﻰ ﺍﻟﺤﺮﺯ
ﻓﺎﻟﻘﻄﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﻟﺪﺍﺧﻞ ﺩﻭﻥ ﺍﻟﺨﺎﺭﺝ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٤
--------------------
) (١ﺍﻟﻬﺪﺍﻳﺔ ،٢٢٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٥ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٩٤ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٨٣ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٦٠ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ١٨٠ :٦ﻭ .١٨١
) (٢ﺍﻧﻈﺮ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٩١ :١٠ﻭ ،٢٩٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٥١ :١٠ﻭ ،٢٥٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.١٧٧
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٩١ :١٠ﻭ ،٢٩٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٥١ :١٠ﻭ .٢٥٢
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٢ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ
٨٩ :٢٠ﻭ ،١٠٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٣ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٥٣ :١٠
)(٤٢٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻘﻄﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٢ﻭﻫﻮ ﻋﻠﻰ
ﻋﻤﻮﻣﻪ ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﻧﻘﺒﺎ ﻣﻌﺎ ،ﻭﺩﺧﻞ ﺃﺣﺪﻫﻤﺎ ﻓﻘﺮﺏ ﺍﻟﻤﺘﺎﻉ ﺇﻟﻰ ﺑﺎﺏ ﺍﻟﻨﻘﺐ ﻣﻦ
ﺩﺍﺧﻞ ،ﻓﺄﺩﺧﻞ ﺍﻟﺨﺎﺭﺝ ﻳﺪﻩ ﻭﺃﺧﺬﻩ ﻣﻦ ﺟﻮﻑ ﺍﻟﺤﺮﺯ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ﺩﻭﻥ ﺍﻟﺪﺍﺧﻞ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) ،(٥ﻭﻫﻲ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ ،ﻭﺃﻳﻀﺎ ﻓﺈﻧﻪ ﺃﺧﺬ
ﻣﺘﺎﻋﺎ ﻣﻦ ﺣﺮﺯ ،ﻭﺷﺎﺭﻙ ﻏﻴﺮﻩ ﻓﻲ ﻫﺘﻜﻪ ،ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﻛﻤﺎ ﻟﻮ ﺩﺧﻞ
ﻓﺄﺧﺮﺟﻪ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﻧﻘﺐ ﻭﺣﺪﻩ ،ﻭﺩﺧﻞ ﻓﺄﺧﺮﺝ ﺛﻤﻦ ﺩﻳﻨﺎﺭ ،ﺛﻢ ﻋﺎﺩ ﻣﻦ ﻟﻴﻠﺘﻪ ﺃﻭ
ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺄﺧﺮﺝ ﺛﻤﻦ ﺩﻳﻨﺎﺭ ﺁﺧﺮ ،ﻓﻜﻤﻞ ﺍﻟﻨﺼﺎﺏ ،ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ
ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻤﺮﻭﺯﻱ ).(٦
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٤٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦٥ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٣ :٤
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٠ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٥٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٧ :٦
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻮﺟﻴﺰ ،١٧٥ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٢ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٥٢ :١٠
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٤٧ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٣ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٣ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٥٢ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ .١٤٣ :٢
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٩ :٢٠
)(٤٢٣
ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﺞ :ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(١
ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﻴﺮﺍﻥ :ﺇﻥ ﻋﺎﺩ ﺑﻌﺪ ﺃﻥ ﺍﺷﺘﻬﺮ ﻓﻲ ﺍﻟﻨﺎﺱ ﻫﺘﻚ ﺍﻟﺤﺮﺯ ﻓﻼ ﻗﻄﻊ،
ﻓﺈﻥ ﻋﺎﺩ ﻗﺒﻞ ﺃﻥ ﻳﺸﺘﻬﺮ ﻫﺘﻜﻪ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻫﺬﺍ ﻟﻤﺎ ﻫﺘﻚ ﺍﻟﺤﺮﺯ ﺃﺧﺮﺝ ﺃﻗﻞ
ﺍﻟﻨﺼﺎﺏ ،ﻓﻠﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﻣﻦ ﺭﺍﻋﻰ ﺍﻟﻨﺼﺎﺏ ،ﻓﻠﻤﺎ ﻋﺎﺩ
ﺛﺎﻧﻴﺎ ﻟﻢ ﻳﺨﺮﺝ ﻣﻦ ﺣﺮﺯ ﻷﻧﻪ ﻛﺎﻥ ﻣﻬﺘﻮﻛﺎ ﺑﺎﻟﻔﻌﻞ ﺍﻷﻭﻝ ،ﻓﻠﻢ ﻳﻜﻦ ﺳﺎﺭﻗﺎ ﻣﻦ
ﺍﻟﺤﺮﺯ ﻧﺼﺎﺑﺎ ،ﻓﻠﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ.
ﻭﻟﻮ ﻟﻢ ﻧﻘﻞ ﻫﺬﺍ ﻟﻠﺰﻡ ﻟﻮ ﺃﺧﺮﺝ ﺣﺒﺔ ﺣﺒﺔ ﻓﻲ ﻛﻞ ﻟﻴﻠﺔ ﺣﺘﻰ ﻛﻤﻞ ﺍﻟﻨﺼﺎﺏ ﺃﻥ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﻫﺬﺍ ﺑﻌﻴﺪ.
ﻭﻟﻮ ﻗﻠﻨﺎ :ﺇﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻷﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ
ﺩﻳﻨﺎﺭ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ) ،(٣ﻭﻟﻢ ﻳﻔﺼﻞ ﻛﺎﻥ ﻗﻮﻳﺎ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻧﻘﺐ ﻭﺩﺧﻞ ﺍﻟﺤﺮﺯ ،ﻓﺬﺑﺢ ﺷﺎﺓ ،ﻓﻌﻠﻴﻪ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺘﻬﺎ ﺣﻴﺔ
ﻭﻣﺬﺑﻮﺣﺔ ،ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻓﺈﻥ ﻛﺎﻥ ﻗﻴﻤﺘﻬﺎ ﻧﺼﺎﺑﺎ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﺇﻥ
ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﻧﺼﺎﺏ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻬﻤﺎ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺮﻃﺒﺔ ﺃﻧﻪ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٧٩ :٢٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ ٧٩ :٢٠ﻭ ،٨٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥١ :٨
) (٣ﻟﻢ ﺃﻇﻔﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺫﻟﻚ ﺃﻭ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ " :ﻻ ﺗﻘﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﺇﻻ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ " ﺃﻭ ﻗﻮﻟﻪ " :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ " ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﺎ
ﺍﺷﺘﻬﺮ ﻧﻘﻠﻪ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻓﻼ ﺣﻆ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٢ :٢ﺣﺪﻳﺚ ،٢٥٨٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ :٨
٧٨ﻭ ،٧٩ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٩ :٣ﺣﺪﻳﺚ ٣١٥ﻭ ،٣١٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ،١٣١٢ :٣ﻭﺳﻨﻦ ﺃﺑﻲ
ﺩﺍﻭﺩ ١٣٦ :٤ﺣﺪﻳﺚ ،٤٣٨٤ﻭﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٥٤ :٨
) (٤ﺍﻷﻡ ،١٤٩ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٧٠ :٨ﻭ ،٧١ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٥ :٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨١ :٦
)(٤٢٤
ﻻ ﻳﻘﻄﻊ ﻓﻴﻬﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٢ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ) ،(٣ﻭﺇﻧﻤﺎ
ﺃﺭﺍﺩ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﻧﻘﺐ ﺑﻴﺘﺎ ،ﻭﺩﺧﻞ ﺍﻟﺤﺮﺯ ﻓﺄﺧﺬ ﺛﻮﺑﺎ ﻓﺸﻘﻪ ،ﻓﻌﻠﻴﻪ ﻣﺎ ﻧﻘﺺ
ﺑﺎﻟﺨﺮﻕ .ﻓﺈﻥ ﺃﺧﺮﺟﻪ ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺑﺎ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﺇﻻ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ.
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﺷﻘﻘﻪ ﺑﺤﻴﺚ ﻣﺎ ﺻﺎﺭ ﻛﺎﻟﻤﺴﺘﻬﻠﻚ ،ﻓﺎﻟﻤﺎﻟﻚ ﺑﺎﻟﺨﻴﺎﺭ
ﺑﻴﻦ ﺃﺧﺬﻩ ﻭﺃﺭﺵ ﺍﻟﻨﻘﺺ ﻭﺑﻴﻦ ﺗﺮﻛﻪ ﻋﻠﻴﻪ ﻭﺃﺧﺬ ﻛﻤﺎﻝ ﻗﻴﻤﺘﻪ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ
ﺍﻟﻐﺎﺻﺐ ﺇﺫﺍ ﻓﻌﻞ ﺑﺎﻟﻐﺼﺐ ﻫﻜﺬﺍ ،ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺃﺧﺬ ﻗﻴﻤﺔ ﺍﻟﻜﻞ ﻓﻼ ﻗﻄﻊ ،ﻷﻧﻪ
ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻘﻴﻤﺔ ﻓﻘﺪ ﻣﻠﻜﻪ ﻗﺒﻞ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﺤﺮﺯ ،ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﺃﺧﺬ ﺍﻟﺜﻮﺏ
ﻭﺍﻷﺭﺵ ﻭﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺍﻟﺜﻮﺏ ﻧﺼﺎﺑﺎ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺳﺮﻕ ﻣﺎ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺏ ،ﻓﻠﻢ ﻳﻘﻄﻊ ﺣﺘﻰ ﻧﻘﺼﺖ ﻗﻴﻤﺘﻪ
ﻟﻨﻘﺼﺎﻥ ﺍﻟﺴﻮﻕ ﻓﺼﺎﺭﺕ ﺍﻟﻘﻴﻤﺔ ﺃﻗﻞ ﻣﻦ ﻧﺼﺎﺏ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٦٥ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٦ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٤ :٣
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧١ - ٧٠ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨١ :٦
) (٢ﺍﻟﻤﺎﺋﺪﺓ .٣٨
) (٣ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ﺭﻗﻢ ) (٤ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﺘﻘﺪﻣﺔ.
) (٤ﺍﻷﻡ ،١٤٩ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١ - ٧٠ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٤ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٠ :٧ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٣ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٣٣ :٣
) (٥ﺍﻟﻤﺒﺴﻮﻁ ،١٦٤ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٠ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٤ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٣ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨١ :٦
) (٦ﺍﻷﻡ ،١٤٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٣ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٥ :٢٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٤٨ :١٠
)(٤٢٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﺳﺮﻕ ﻋﻴﻨﺎ ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﻘﻄﻊ ،ﻓﻠﻢ ﻳﻘﻄﻊ ﺣﺘﻰ ﻣﻠﻚ ﺍﻟﺴﺮﻗﺔ
ﺑﻬﺒﺔ ﺃﻭ ﺷﺮﺍﺀ ،ﻟﻢ ﻳﺴﻘﻂ ﺍﻟﻘﻄﻊ ﻋﻨﻪ ،ﺳﻮﺍﺀ ﻣﻠﻜﻬﺎ ﺑﻌﺪ ﺃﻥ ﺗﺮﺍﻓﻌﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻭ
ﻗﺒﻠﻪ ،ﺑﻠﻰ ﺇﻥ ﻛﺎﻥ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺍﻟﺘﺮﺍﻓﻊ ﻟﻢ ﻳﻘﻄﻊ ﻻ ﻷﻥ ﺍﻟﻘﻄﻊ ﻣﺸﺮﻭﻁ ،ﻟﻜﻦ ﻷﻧﻪ
ﻻ ﻣﻄﺎﻟﺐ ﻟﻪ ﺑﻬﺎ ،ﻭﻻﻗﻄﻊ ﺑﻐﻴﺮ ﻣﻄﺎﻟﺐ ﺑﺎﻟﺴﺮﻗﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ،
ﻭﺃﺑﻮ ﺛﻮﺭ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ :ﻣﺘﻰ ﻣﻠﻜﻬﺎ ﺳﻘﻂ ﺍﻟﻘﻄﻊ ،ﺳﻮﺍﺀ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺍﻟﺘﺮﺍﻓﻊ
ﺃﻭ ﺑﻌﺪﻩ ).(٣
ﻭﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﺭﻭﺍﻳﺘﺎﻥ ﻛﻘﻮﻟﻨﺎ ﻭﻛﻘﻮﻟﻬﻢ ).(٤
ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ :ﺇﻥ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺍﻟﺘﺮﺍﻓﻊ ﺳﻘﻂ ﺍﻟﻘﻄﻊ ،ﻭﺇﻥ
ﻣﻠﻜﻬﺎ ﺑﻌﺪﻩ ﻗﻄﻌﻨﺎﻩ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ.
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) (١ﺍﻟﻠﺒﺎﺏ ،١٠١ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٩ :٣
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٤٨ :١٠
) (٢ﺍﻷﻡ ،١٤٨ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٥ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٦٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٥٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٦ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٢ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٤٩ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦١٠ :٢
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٨٠ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٩ :٧ﻭﺍﻟﻠﺒﺎﺏ ،١٠١ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٩ :٣ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٦ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٦ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١ :٨
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦١٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٩ :١٠
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٦٧ :٢
) (٤ﺍﻟﻬﺪﺍﻳﺔ ،٢٥٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٥٦ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٨٩ :٧
) (٥ﻟﻢ ﺃﻇﻔﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
)(٤٢٦
ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ) .(١ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ ﻣﺎ ﺭﻭﺍﻩ ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺻﻔﻮﺍﻥ :ﺃﻥ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ﻗﻴﻞ ﻟﻪ
ﻣﻦ ﻟﻢ ﻳﻬﺎﺟﺮ ﻫﻠﻚ ،ﻓﻘﺪﻡ ﺻﻔﻮﺍﻥ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻧﺎﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ،ﻭﺗﻮﺳﺪ ﺭﺩﺍﺀﻩ ،ﻓﺠﺎﺀ
ﺳﺎﺭﻕ ﻭﺃﺧﺬ ﺭﺩﺍﺀﻩ ﻣﻦ ﺗﺤﺖ ﺭﺃﺳﻪ ،ﻓﺠﺎﺀ ﺑﻪ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻓﺄﻣﺮ ﺑﻪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺗﻘﻄﻊ ﻳﺪﻩ ،ﻓﻘﺎﻝ ﺻﻔﻮﺍﻥ ﺇﻧﻲ ﻟﻢ ﺃﺭﺩ ﻫﺬﺍ ﻫﻮ
ﻋﻠﻴﻪ ﺻﺪﻗﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﻓﻬﻼ ﻗﺒﻞ ﺃﻥ ﺗﺄﺗﻴﻨﻲ ﺑﻪ ).(٢
ﻓﻤﻮﺿﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻥ ﺻﻔﻮﺍﻥ ﺗﺼﺪﻕ ﺑﺎﻟﺮﺩﺍﺀ ﻋﻠﻴﻪ ﻭﻣﻠﻜﻪ ﺇﻳﺎﻩ ،ﻓﺄﺧﺒﺮ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﻨﻔﻊ ﺑﻌﺪ ﺃﻥ ﺣﻀﺮﺗﻤﺎ ﻋﻨﺪﻱ ،ﺛﺒﺖ ﺃﻥ ﻣﻠﻚ ﺍﻟﺴﺮﻗﺔ ﻻ ﻳﻨﻔﻊ.
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺳﺮﻕ ﻋﺒﺪﺍ ﺻﻐﻴﺮﺍ ﻻ ﻳﻌﻘﻞ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺒﻞ ﺇﻻ ﻣﻦ
ﺳﻴﺪﻩ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ﻛﺎﻟﻜﺒﻴﺮ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٥ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) ،(٦ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻷﻧﻪ ﺃﺭﺍﺩ ﻣﺎ
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) (١ﺍﻧﻈﺮ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺑﻴﺎﻥ ﺍﺧﺘﻼﻑ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻤﺴﺄﻟﺔ ).(١٣
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٠٤ :٣ﺣﺪﻳﺚ ،٣٦٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٨ :٤ﺣﺪﻳﺚ ،٤٣٩٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ :٨
،٧٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٦٥ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٦٩ :٣
) (٣ﺍﻷﻡ ،١٤٩ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٧٦ :٢ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٧٠ﻭﺍﻟﻤﺒﺴﻮﻁ ١٦١ :٩ﻭ ،١٦٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣١ :٤ﻭﺍﻟﻠﺒﺎﺏ :٣
،٩٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٦ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
.٢٣٩ :١٠
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٦٢ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣١ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ :٣
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٣١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٣٩ :١٠
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٤ :٨ﻭﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ
،١٦٥ :٣ﻭﺍﻟﻤﺤﻠﻰ .٣٥٣ :١١
)(٤٢٧
ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺑﻼ ﺧﻼﻑ ،ﻭﻫﺬﺍ ﻳﺴﺎﻭﻱ ﺃﻛﺜﺮ ﻣﻦ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﺳﺮﻕ ﺣﺮﺍ ﺻﻐﻴﺮﺍ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ) .(٢ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻨﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻄﻊ ﻻ ﻳﺠﺐ ﺇﻻ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ
ﻓﺼﺎﻋﺪﺍ ) ،(٤ﻭﺍﻟﺤﺮ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﺑﺤﺎﻝ.
ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) (٥ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ ،ﻷﻧﻪ
ﺃﺭﺍﺩ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻭﻫﺬﺍ ﻻ ﻗﻴﻤﺔ ﻟﻪ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﺪﻓﺎﺗﺮ ،ﺃﻭ ﺍﻟﻤﺼﺎﺣﻒ ،ﺃﻭ ﻛﺘﺐ ﺍﻷﺩﺏ ،ﺃﻭ ﻛﺘﺐ
ﺍﻟﻔﻘﻪ ،ﺃﻭ ﺍﻷﺷﻌﺎﺭ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻭﻛﺎﻥ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺑﺎ ،ﻭﺟﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٦
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٦١ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٩٦ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٠ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٠ :١٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ :٢
،١٤٤ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٧ :١١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤١ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٥ :٢ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٨ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ .٩٢ :٢٠
) (٢ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٨١ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤١ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٨ :٦ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٥ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٧ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
.٢٤٠ :١٠
) (٣ﺍﻟﻜﺎﻓﻲ ٢٢٩ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻧﻈﺮ ﺍﻟﺤﺪﻳﺚ ٢ﻭ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٣ :١٠ﺣﺪﻳﺚ .٤٤٧ - ٤٤٥
) (٤ﺍﻟﻜﺎﻓﻲ ٢٢١ :٧ﺣﺪﻳﺚ ٣ - ١ﻭ ،٦ﻭﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ١٥١ﻭ ،١٥٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٩ :١٠
ﺣﺪﻳﺚ ،٣٨٨ - ٣٨٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٨ :٤ﺣﺪﻳﺚ .٨٩٨ - ٨٩٦
) (٥ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٥ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٢٥٤ :٨ﻭﺍﻟﻤﺤﻠﻰ .٣٥٣ :١١
) (٦ﺍﻷﻡ ،١٤٧ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ :٩
،١٥٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٧ :١١ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢١٦ :٣ﻭ ،٢١٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٤١ :٢
)(٤٢٨
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٢ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) ،(٣ﺃﻱ ﻓﻴﻤﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ
ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺳﺮﻕ ﻣﺎ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ﻣﻊ ﻣﺎ ﻻ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﺟﺐ ﻗﻄﻌﻪ
ﺇﺫﺍ ﻛﺎﻥ ﻗﺪﺭ ﻧﺼﺎﺏ ،ﻣﺜﻞ ﺃﻥ ﺳﺮﻕ ﺇﺑﺮﻳﻖ ﺫﻫﺐ ﻓﻴﻪ ﻣﺎﺀ ،ﺃﻭ ﻗﺪﺭﺍ ﻓﻴﻬﺎ ﻃﺒﻴﺦ ،ﺃﻭ
ﻣﺼﺤﻔﺎ ﻭﻋﻠﻴﻪ ﺣﻠﻲ ،ﺃﻭ ﻓﻀﺔ ﻭﺟﻠﺪﻩ ﻭﻭﺭﻗﻪ ﻳﺴﺎﻭﻱ ﻧﺼﺎﺑﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٦ﻭﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ) (٧ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢٢ﻣﻦ ﺳﺮﻕ ﻣﻦ ﺳﺘﺎﺭﺓ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻭﺟﺐ ﻗﻄﻌﻪ
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٨
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٥٢ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣١ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٩٦ - ٩٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣١ :٤ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ،٦٨ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ - ٢١٦ :٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠١ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٢٤٥ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤١ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٤٢ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٩ :٨
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٥ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٢٥٤ :٨ﻭﺍﻟﻤﺤﻠﻰ .٣٥٣ :١١
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٢٩ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٦١ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٧ :١١ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ .٢٢٩ :٤
) (٥ﺍﻟﻠﺒﺎﺏ ،٩٦ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٩ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٢٩ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٩ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢١٦ :٣ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٧ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٤٥ :١٠
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٤٢ :١٠ﻭ .٢٤٣
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٧ﺍﻧﻈﺮ ﻣﺎ ﺗﻘﺪﻡ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ) (١٩ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻷﺧﺒﺎﺭ.
) (٨ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻷﺋﻤﺔ ،١٤٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٣ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٤ :٦
)(٤٢٩
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٢ﻭﺍﻟﺨﺒﺮ ) ،(٣ﻭﻫﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ ،ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﻘﺎﺋﻢ
ﺇﺫﺍ ﻗﺎﻡ ﻗﻄﻊ ﺃﻳﺪﻱ ﺑﻨﻲ ﺷﻴﺒﺔ ،ﻭﻋﻠﻖ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ،ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩﻳﻪ ﻫﺆﻻﺀ
ﺳﺮﺍﻕ ﺍﻟﻠﻪ ) ،(٤ﻭﻻ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺫﻟﻚ.
ﻭﺭﻭﻱ ﺃﻥ ﺳﺎﺭﻗﺎ ﺳﺮﻕ ﻗﺒﻄﻴﺔ ﻣﻦ ﻣﻨﺒﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻘﻄﻌﻪ
ﻋﺜﻤﺎﻥ ) (٥ﻭﻟﻢ ﻳﻨﻜﺮ ﺫﻟﻚ ﺃﺣﺪ.
ﻣﺴﺄﻟﺔ :٢٣ﺇﺫﺍ ﺍﺳﺘﻌﺎﺭ ﺑﻴﺘﺎ ،ﻓﺠﻌﻞ ﻣﺘﺎﻋﻪ ﻓﻴﻪ ،ﺛﻢ ﺃﻥ ﺍﻟﻤﻌﻴﺮ ﻧﻘﺐ ﺍﻟﺒﻴﺖ
ﻭﺳﺮﻕ ﺍﻟﻤﺘﺎﻉ ،ﻭﺟﺐ ﻗﻄﻌﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ ).(٦
ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٨ﻭﻋﻤﻮﻡ ﺍﻟﺨﺒﺮ ) (٩ﻭﻟﻢ ﻳﻔﺼﻼ.
ﻣﺴﺄﻟﺔ :٢٤ﺇﺫﺍ ﺍﻛﺘﺮﻯ ﺩﺍﺭﺍ ،ﻭﺟﻌﻞ ﻣﺘﺎﻋﻪ ﻓﻴﻬﺎ ،ﻓﻨﻘﺐ ﺍﻟﻤﻜﺮﻱ ﻭﺳﺮﻕ
ﺍﻟﻤﺘﺎﻉ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١٠
--------------------
) (١ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٠ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٦٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٤ :٦
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
) (٤ﺍﻟﻜﺎﻓﻲ ٢٤٢ :٤ﺣﺪﻳﺚ ،٤ﻭﻋﻠﻞ ﺍﻟﺸﺮﺍﺋﻊ ٤١٠ :ﺣﺪﻳﺚ ،٥ﻭﺍﻟﺘﻬﺬﻳﺐ ٢١٣ :٩ﺣﺪﻳﺚ .٨٤٢
) (٥ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٦٩ :٤
) (٦ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٣ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٠ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٠ :٦
) (٧ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٨٠
) (٨ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٩ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
) (١٠ﺍﻟﻤﺒﺴﻮﻁ ،١٧٩ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٥ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ،٦٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٢٥٢ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٦٩ :١٠ﻭ ،٢٧٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٠ :٦
)(٤٣٠
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﻷﻥ ﺍﻟﻘﻄﻊ ﺑﻬﺘﻚ ﺣﺮﺯ ،ﻭﺃﺧﺬ
ﻧﺼﺎﺏ .ﺛﻢ ﺛﺒﺖ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻓﻲ ﺍﻟﻨﺼﺎﺏ ﺷﺒﻬﺔ ﻻ ﻗﻄﻊ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ
ﺍﻟﺤﺮﺯ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٢ﻭﺍﻟﺨﺒﺮ ) (٣ﻭﻟﻢ ﻳﻔﺼﻼ.
ﻣﺴﺄﻟﺔ :٢٥ﺇﻥ ﻧﻘﺐ ﺍﻟﻤﺮﺍﺡ ،ﻭﺩﺧﻞ ﻭﺣﻠﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ،
ﻭﺃﺧﺮﺟﻪ ﻭﺟﺐ ﻗﻄﻌﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ .ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺮﻃﺒﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٦ﻭﺍﻟﺨﺒﺮ ) (٧ﻭﻟﻢ ﻳﻔﺼﻼ.
ﻣﺴﺄﻟﺔ :٢٦ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﻌﺒﺪ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﻣﺜﻞ ﺍﻟﺤﺮ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺁﺑﻘﺎ ﺃﻭ
ﻏﻴﺮ ﺁﺑﻖ ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ .ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﺎﺋﺸﺔ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٨
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﺁﺑﻘﺎ .ﻓﺄﺑﻮ ﺣﻨﻴﻔﺔ ﺑﻨﺎﻩ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻲ
ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ،ﻓﻘﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺁﺑﻘﺎ ﻛﺎﻥ ﻗﻄﻌﻪ ﻗﻀﺎﺀ ﻋﻠﻰ ﺳﻴﺪﻩ ﻓﻲ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ١٧٩ :٩ﻭ ،١٨٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٥ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
٢٦٩ :١٠ﻭ ،٢٧٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٦ :٨
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﻣﺴﺄﻟﺔ ١٩ﻭﻏﻴﺮﻫﺎ )ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ(.
) (٤ﺍﻟﻤﺠﻤﻮﻉ ،٩١ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٥٦
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٥٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٥٦ :١٠ﻭ .٢٥٧
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٧ﺧﺒﺮ ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺍﻟﻤﺘﻘﺪﻡ.
) (٨ﺍﻷﻡ ،١٥٠ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٨ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٧٧ :٢ﻭﺍﻟﻤﻮﻃﺄ ٨٣٣ :٢ﺣﺪﻳﺚ ،٢٦ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٦٨ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٩٦ :١٠
)(٤٣١
ﻭﻣﻠﻜﻪ ،ﻭﺍﻟﺴﻴﺪ ﻏﺎﺋﺐ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٢ﻭﺍﻟﺨﺒﺮ ) ،(٣ﻭﻟﻢ ﻳﻔﺼﻼ.
ﻭﺭﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ﺃﻥ ﻋﺒﺪﺍ ﻻﺑﻦ ﻋﻤﺮ ﺃﺑﻖ ،ﻓﺴﺮﻕ ،ﻓﺒﻌﺚ ﺑﻪ ﺇﻟﻰ
ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﻛﺎﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻟﻴﻘﻄﻌﻪ ﻓﺄﺑﻰ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ :ﻓﻲ ﺃﻱ
ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺟﺪﺕ ﺃﻥ ﺍﻵﺑﻖ ﻻ ﻳﻘﻄﻊ ،ﺛﻢ ﺃﻣﺮ ﺑﻪ ﺍﺑﻦ ﻋﻤﺮ ﻓﻘﻄﻊ ).(٤
ﻣﺴﺄﻟﺔ :٢٧ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﺴﺎﺭﻕ ﺇﺫﺍ ﺳﺮﻕ ﻋﺎﻡ ﺍﻟﻤﺠﺎﻋﺔ ،ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ
ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ﻣﻮﺟﻮﺩﺍ ﻣﻘﺪﻭﺭﺍ ﻋﻠﻴﻪ ﻭﻟﻜﻦ ﺑﺎﻟﺜﻤﻦ ﺍﻟﻐﺎﻟﻲ
ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻮﺕ ﻣﺘﻌﺬﺭﺍ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻓﺴﺮﻕ ﺳﺎﺭﻕ ﻃﻌﺎﻣﺎ ،ﻓﻼ
ﻗﻄﻊ ﻋﻠﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻗﻄﻊ ﻓﻲ
ﻋﺎﻡ ﻣﺠﺎﻋﺔ ).(٧
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻗﻄﻊ ﻓﻲ ﻋﺎﻡ ﻣﺠﺎﻋﺔ ،ﻭﻻ ﻗﻄﻊ ﻓﻲ ﻋﺎﻡ
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) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٩٦ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
.٦٨ :٨
) (٢ﺍﻟﻤﺎﺋﺪﺓ .٣٨
) (٣ﺍﻟﻜﺎﻓﻲ ٢٣٧ :٧ﺣﺪﻳﺚ ،٢٠ﻭﺍﻟﺘﻬﺬﻳﺐ ١١١ :١٠ﺣﺪﻳﺚ .٤٣٧
) (٤ﺍﻟﻤﻮﻃﺄ ٨٣٣ :٢ﺣﺪﻳﺚ ٢٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٦٨ :٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٦٧ :٧
) (٥ﺍﻟﻜﺎﻓﻲ ٢٣١ :٧ﺣﺪﻳﺚ ،٣ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٢ :١٠ﺣﺪﻳﺚ ٤٤٢ﻭ .٤٤٣
) (٦ﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٧ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٥ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٨١
) (٧ﺍﻟﻜﺎﻓﻲ ٢٣ :٧ﺣﺪﻳﺚ ،٣ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٧٣ :٢ﺣﺪﻳﺚ ،١٦٩٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٢ :١٠ﺣﺪﻳﺚ
.٤٤٤
)(٤٣٢
ﺍﻟﺴﻨﺔ ) .(١ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻣﺴﺄﻟﺔ :٢٨ﺍﻟﻨﺒﺎﺵ ﻳﻘﻄﻊ ﺇﺫﺍ ﺃﺧﺮﺝ ﺍﻟﻜﻔﻦ ﻣﻦ ﺍﻟﻘﺒﺮ ﺇﻟﻰ ﻭﺟﻪ ﺍﻷﺭﺽ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﻴﺮ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺇﺑﺮﺍﻫﻴﻢ
ﺍﻟﻨﺨﻌﻲ .ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ،
ﻭﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٢
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺤﻤﺪ :ﻻ ﻳﻘﻄﻊ ﺍﻟﻨﺒﺎﺵ ،ﻷﻥ
ﺍﻟﻘﺒﺮ ﻟﻴﺲ ﺑﺤﺮﺯ ،ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﺮﺯﺍ ﻟﺸﺊ ﻟﻜﺎﻥ ﺣﺮﺯﺍ ﻟﻤﺜﻠﻪ ﻛﺎﻟﺨﺰﺍﺋﻦ
ﺍﻟﻮﺛﻴﻘﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﻘﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٤ﻭﻫﺬﺍ ﺳﺎﺭﻕ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﺳﺎﺭﻕ.
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٤٢ :١٠ﺣﺪﻳﺚ ،١٨٩٩٠ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٣ :١١ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٤
.٧٠
) (٢ﺍﻟﻤﻮﻃﺄ ،٨٣٨ :ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٢ :٤ﺣﺪﻳﺚ ،٤٤٠٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٦٩ :٨ﻭ ،٢٧٠ﻭﺍﻷﻡ
،١٤٩ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٥٩ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٠ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٣٠ :١١
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦٣ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٤ :٦
ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٥٥ :٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٨ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٦٩ :٤ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٠ :٢٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٤ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٦ :٣ﻭﺍﻟﻮﺟﻴﺰ ،١٧٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٣ :٦
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،١٥٩ :٩ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٦٩ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٧ :٣ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٤ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٤ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :٦
،١٦٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٦٣ :١٠ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٥٥ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٠ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٣ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٢
،٦٠٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٣ :٦
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
)(٤٣٣
ﻗﻠﻨﺎ :ﺍﻟﺴﺎﺭﻕ ﻫﻮ ﻣﻦ ﺃﺧﺬ ﺷﻴﺌﺎ ﻣﺴﺘﺨﻔﻴﺎ ﻣﺘﻔﺰﻋﺎ ،ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﺇﻻ ﻣﻦ
ﺍﺳﺘﺮﻕ ﺍﻟﺴﻤﻊ " ) (١ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺳﺎﺭﻕ ﻣﻮﺗﺎﻧﺎ ﻛﺴﺎﺭﻕ ﺃﺣﻴﺎﺋﻨﺎ ).(٢
ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) .(٣ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ
ﺍﻟﻔﺮﻗﺔ.
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ :ﻳﻘﻄﻊ ﺳﺎﺭﻕ ﻣﻮﺗﺎﻧﺎ ﻛﻤﺎ ﻳﻘﻄﻊ ﺳﺎﺭﻕ ﺃﺣﻴﺎﺋﻨﺎ ).(٤
ﻓﺴﻤﻮﺍ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺍﻟﻨﺒﺎﺵ ﺳﺎﺭﻗﺎ ،ﻭﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ.
ﻭﺗﺴﻤﻴﺔ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻨﺒﺎﺵ ﺑﺎﻟﻤﺨﺘﻔﻲ ) (٥ﻻ ﺗﻤﻨﻊ ﻣﻦ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﺴﺎﺭﻕ ،ﻷﻧﻪ ﻻ
ﺗﻨﺎﻓﻲ ﺑﻴﻨﻬﻤﺎ ،ﻭﺇﻧﻤﺎ ﻗﻠﻨﺎ ﺫﻟﻚ ﻷﻥ ﺍﺳﻢ ﺍﻟﺴﺮﻗﺔ ﺍﺳﻢ ﻋﺎﻡ ﻟﻜﻞ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﻟﺸﺊ
ﻣﺴﺘﺨﻔﻴﺎ ﻣﺘﻔﺰﻋﺎ ،ﻭﻫﻮ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻛﺜﻴﺮﺓ.
ﻓﺎﻟﺬﻱ ﻳﻬﺘﻚ ﺍﻟﺤﺮﺯ ﻭﻳﻨﻘﺐ ﻳﺴﻤﻰ ﻧﻘﺎﺑﺎ ) ،(٦ﻭﺍﻟﺬﻱ ﻳﻔﺘﺢ ﺍﻷﻗﻔﺎﻝ ﻳﺴﻤﻰ
ﻓﺘﺎﺷﺎ ) ،(٧ﻭﺍﻟﺬﻱ ﻳﺒﻂ ﺍﻟﺠﻴﺐ ﻳﺴﻤﻰ ﻃﺮﺍﺭﺍ ) ،(٨ﻭﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺍﻷﻛﻔﺎﻥ ﻳﺴﻤﻰ
ﻧﺒﺎﺷﺎ ﻭﻣﺨﺘﻔﻴﺎ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻋﺎﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺩﺧﻞ ﺗﺤﺘﻪ ﺍﻟﺴﺎﺭﻕ ،ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻨﺎ
ﺭﻃﺐ ﺍﺳﻢ ﻋﺎﻡ ﻳﺪﺧﻞ ﺗﺤﺘﻪ ﺃﻧﻮﺍﻉ ﻛﺜﻴﺮﺓ ،ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ
ﺍﻟﺰﺑﻴﺮ ﺃﻧﻬﻤﺎ ﻗﺎﻻ :ﺳﺎﺭﻕ ﻣﻮﺗﺎﻧﺎ ﻛﺴﺎﺭﻕ ﺃﺣﻴﺎﺋﻨﺎ ) (٩ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻤﺎ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ
ﺇﺟﻤﺎﻉ.
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) (١ﺍﻟﺤﺠﺮ.١٨ :
) (٢ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٧٠ :٤
) (٣ﺍﻟﻤﻮﻃﺄ ،٨٣٣ :٢ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٥ :٣ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٤ :٨
ﻭﺍﻟﻤﺤﻠﻰ ٣٥٣ :١١ﻋﻦ ﻋﺎﺋﺸﺔ.
) (٤ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ٢٦٩ :٨ﺑﻠﻔﻆ ﺁﺧﺮ ﻓﻼ ﺣﻆ.
) (٥ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ) :ﻣﺎﺩﺓ :ﺧﻔﻲ(.
) (٦ﺍﻧﻈﺮ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ) :ﻣﺎﺩﺓ :ﻟﻘﺐ(.
) (٧ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ) :ﻣﺎﺩﺓ :ﻓﺘﺶ ﻭﻣﺎﺩﺓ :ﻃﺮﺭ(.
) (٨ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ) :ﻣﺎﺩﺓ :ﻓﺘﺶ ﻭﻣﺎﺩﺓ :ﻃﺮﺭ(.
) (٩ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٧٠ :٤
)(٤٣٤
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺍﻟﻘﺒﺮ ﻟﻴﺲ ﺑﺤﺮﺯ.
ﻗﻠﻨﺎ :ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﺣﺮﺯ ﻣﺜﻠﻪ ،ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﺍﻟﻘﺒﺮ ﻓﻲ ﺑﻴﺖ ﻣﻘﻔﻞ ﻋﻠﻴﻪ ﻭﺳﺮﻕ
ﺍﻟﻜﻔﻦ ﻣﻨﻪ ﻟﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﻋﻨﺪﻫﻢ ،ﻭﺇﻥ ﺳﺮﻕ ﻣﻦ ﺍﻟﺤﺮﺯ ،ﻓﺒﻄﻞ ﺍﻋﺘﺒﺎﺭﻫﻢ
ﺍﻟﺤﺮﺯ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺍﻟﻜﻔﻦ ﻟﻴﺲ ﺑﻤﻠﻚ ﻷﺣﺪ ،ﻓﻜﻴﻒ ﻳﻘﻄﻊ ﻓﻴﻤﺎ ﻟﻴﺲ ﺑﻤﻠﻚ؟
ﻗﻴﻞ :ﻓﻲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻭﺟﻪ:
ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻋﻠﻰ ﺣﻜﻢ ﻣﻠﻚ ﺍﻟﻤﻴﺖ ،ﻭﻻ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ﻟﻪ ﻓﻲ ﺣﻴﺎﺗﻪ،
ﻭﻓﻲ ﺣﻜﻢ ﻣﻠﻜﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ .ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺪﻳﻦ ﻓﻲ ﺫﻣﺘﻪ ﻓﻲ ﺣﻴﺎﺗﻪ ،ﻭﻓﻲ ﺣﻜﻢ
ﺍﻟﺜﺎﺑﺖ ﻓﻲ ﺫﻣﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ،ﻓﻜﺬﻟﻚ ﺍﻟﻜﻔﻦ.
ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ :ﻣﻠﻚ ﺍﻟﻮﺍﺭﺙ ،ﻭﺍﻟﻤﻴﺖ ﺃﺣﻖ ﺑﻪ ،ﻭﻻ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻠﻚ
ﻟﻬﻢ ﻭﺍﻟﻤﻴﺖ ﺃﺣﻖ ﺑﻪ ،ﻛﻤﺎ ﻟﻮ ﺧﻠﻒ ﺗﺮﻛﺔ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ،ﻓﺈﻥ ﺍﻟﺘﺮﻛﺔ ﻣﻠﻚ ﻟﻠﻮﺍﺭﺙ
ﻭﺍﻟﻤﻴﺖ ﺃﺣﻖ ﺑﻬﺎ ﻟﻘﻀﺎﺀ ﺩﻳﻨﻪ ،ﻭﻟﻬﺬﺍ ﻗﻠﻨﺎ :ﻟﻮ ﺃﻥ ﺳﺒﻌﺎ ﺃﻛﻞ ﺍﻟﻤﻴﺖ ،ﻛﺎﻥ ﻛﻔﻨﻪ
ﻟﻮﺍﺭﺛﻪ.
ﻭﺍﻟﺜﺎﻟﺚ :ﻟﻴﺲ ﺑﻤﻠﻚ ﻷﺣﺪ ،ﻭﻻ ﻳﻤﺘﻨﻊ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ﻷﺣﺪ ،ﻭﻳﺘﻌﻠﻖ ﺑﻪ
ﺍﻟﻘﻄﻊ ﻛﺴﺘﺎﺭﺓ ﺍﻟﻜﻌﺒﺔ ،ﻭﺑﻮﺍﺭﻱ ﺍﻟﻤﺴﺎﺟﺪ.
ﻓﺈﺫﺍ ﻗﻴﻞ :ﻣﻠﻚ ﻟﻠﻮﺍﺭﺙ ﺃﻭ ﻓﻲ ﺣﻜﻢ ﻣﻠﻚ ﺍﻟﻤﻴﺖ ،ﻛﺎﻥ ﺍﻟﻤﻄﺎﻟﺐ ﺑﻪ ﻫﻮ
ﺍﻟﻮﺍﺭﺙ ،ﻭﻳﻘﻄﻊ ﺍﻟﻨﺒﺎﺵ.
ﻭﺇﺫﺍ ﻗﻠﻨﺎ :ﻻ ﻣﺎﻟﻚ ﻟﻪ ،ﻛﺎﻥ ﺍﻟﻤﻄﺎﻟﺐ ﻫﻮ ﺍﻟﺤﺎﻛﻢ ﻳﻄﺎﻟﺐ ﺑﻪ ﻭﻳﻘﻄﻊ.
ﻣﺴﺄﻟﺔ :٢٩ﺇﺫﺍ ﺳﺮﻕ ﻧﺼﺎﺑﺎ ﻣﻦ ﺣﺮﺯ ،ﻭﺟﺐ ﻗﻄﻊ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ،ﻓﺈﻥ ﻋﺎﺩ ﺛﺎﻧﻴﺎ
ﻗﻄﻌﺖ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ،ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ) ،(١ﺇﻻ ﻋﻄﺎﺀ ﻓﺈﻧﻪ ﻗﺎﻝ :ﺗﻘﻄﻊ ﻳﺪﻩ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٦٦ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٦ :٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٩٩ :١٢ﻭﺍﻷﻡ ،١٥٠ :٦ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٧٣ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٧٧ :٤ﻭ
،١٧٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٧ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :٦
،١٧٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٤ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦١٣ :٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٠ :٣
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٧ :٦
)(٤٣٥
ﺍﻟﻴﺴﺮﻯ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﻲ ﺑﺴﺎﺭﻕ ،ﻓﻘﻄﻊ ﻳﺪﻩ،
ﺛﻢ ﺃﺗﻲ ﺑﻪ ﻭﻗﺪ ﺳﺮﻕ ﻓﻘﻄﻊ ﺭﺟﻠﻪ ).(٢
ﻭﻛﺘﺐ ﻧﺠﺪﺓ ﺍﻟﺤﺮﻭﺭﻱ ﺇﻟﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ :ﻗﻄﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﺑﻌﺪ
ﺍﻟﻴﺪ ،ﺃﻭ ﺭﺟﻠﻪ ﺑﻌﺪ ﺍﻟﻴﺪ؟ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ :ﻗﻄﻊ ﺭﺟﻠﻪ ﺑﻌﺪ ﺍﻟﻴﺪ ) .(٣ﻭﻫﻮ ﺇﺟﻤﺎﻉ
ﺍﻟﺼﺤﺎﺑﺔ.
ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ) (٤ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٣٠ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺑﻌﺪ ﻗﻄﻊ ﺍﻟﻴﺪ ﺍﻟﻴﻤﻨﻰ ﻭﺍﻟﺮﺟﻞ ﺍﻟﻴﺴﺮﻯ ﻓﻲ
ﺍﻟﺜﺎﻟﺜﺔ ﺧﻠﺪ ﺍﻟﺤﺒﺲ ،ﻭﻻ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻓﺈﻥ ﺳﺮﻕ ﻓﻲ ﺍﻟﺤﺒﺲ ﻣﻦ ﺣﺮﺯ ﻭﺟﺐ ﻗﺘﻠﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﻘﻄﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ .ﻭﺑﻪ
ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺇﺳﺤﺎﻕ ).(٥
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) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٨٠ :٣ﺣﺪﻳﺚ ،٢٨٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٧ :١٠
ﻭﺍﻟﻤﺤﻠﻰ ،٣٥٤ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٣ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٧ :٦
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٠ :٣ﺣﺪﻳﺚ ٢٨٩ﻭ ٢٩٠ﻭ ،٢٩٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٧٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ
٦٨ :٤ﺣﺪﻳﺚ .١٧٨٢
) (٣ﻟﻢ ﺃﻇﻔﺮ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٨٥ :٣ﺣﺪﻳﺚ ،٣٠٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦١٤ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ .١٧٢ :٦
) (٥ﺍﻷﻡ ،١٥٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٣ :٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٨ :٤ﻭﺍﻟﻮﺟﻴﺰ :٢
،١٧٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٣ :٢٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ
،٢٨٢ :٦ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥١ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٣ :٢ﻭﺍﻟﺨﺮﺷﻲ ،٩٣ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ،١٧٢ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٠ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٦ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٦ :٧
ﻭﺍﻟﻨﺘﻒ ،٦٥٠ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٥ :٣
ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٩٩ :١٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٦١٣ :٢
)(٤٣٦
ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺃﺣﻤﺪ :ﻻ ﻳﻘﻄﻊ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ،
ﻏﻴﺮ ﺃﻧﻬﻢ ﻟﻢ ﻳﻘﻮﻟﻮﺍ ﺑﺘﺨﻠﻴﺪ ﺍﻟﺤﺒﺲ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﻤﺎﻧﻬﻤﺎ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﺃﺗﻲ ﺑﺴﺎﺭﻕ ﻣﻘﻄﻮﻉ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ،ﻓﻘﺎﻝ:
ﺇﻧﻲ ﻷﺳﺘﺤﻲ ﻣﻦ ﺍﻟﻠﻪ ﺃﻥ ﻻ ﺃﺗﺮﻙ ﻟﻪ ﻣﺎ ﻳﺄﻛﻞ ﺑﻪ ﻭﻳﺴﺘﻨﺠﻲ ﺑﻪ ) .(٤ﻭﺃﻳﻀﺎ
ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٣١ﻣﻮﺿﻊ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﻴﺪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻷﺻﺎﺑﻊ ﺩﻭﻥ ﺍﻟﻜﻒ ،ﻭﻳﺘﺮﻙ
ﻟﻪ ﺍﻹﺑﻬﺎﻡ ،ﻭﻣﻦ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﻣﻌﻘﺪ ﺍﻟﺸﺮﺍﻙ ﻣﻦ ﻋﻨﺪ ﺍﻟﻨﺎﺗﺊ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻘﺪﻡ،
ﻳﺘﺮﻙ ﻟﻪ ﻣﺎ ﻳﻤﺸﻲ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻤﺎﻋﺔ ﻣﻦ
ﺍﻟﺴﻠﻒ ).(٥
--------------------
) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٦٦ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٦ :٧ﻭﺍﻟﻠﺒﺎﺏ ،١٠٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٨ :٤
ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٨ :٤ﻭﺍﻟﻨﺘﻒ ،٦٥٠ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٢٥ :٣
) (٢ﺍﻟﻜﺎﻓﻲ ٢٢٣ :٧ﺣﺪﻳﺚ ٥ﻭ ،٨ﻭﺍﻟﻔﻘﻴﻪ ٤٦ - ٤٥ :٤ﺣﺪﻳﺚ ١٥٣ﻭ ١٥٤ﻭ ،١٥٧ﻭﺍﻟﺘﻬﺬﻳﺐ :١٠
١٠٤ﺣﺪﻳﺚ .٤٠٥
) (٣ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٧٠ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٧ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٨٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٩٩ :١٢ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٧١ :٤
) (٤ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ،٣١٩ :١ﺣﺪﻳﺚ ،١٠٦ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٧٠ :٢ﺣﺪﻳﺚ ،١٦٧٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
١٨٠ :٣ﺣﺪﻳﺚ ،٢٨٨ﻭﺍﻟﻜﺎﻓﻲ ٢٢٢ :٧ﺣﺪﻳﺚ ٣ﻭ ،٤ﻭﺍﻟﻔﻘﻴﻪ ٤٦ :٤ﺣﺪﻳﺚ ،١٥٧ﻭﻋﻠﻞ
ﺍﻟﺸﺮﺍﺋﻊ ٥٣٦ :ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٣ :١٠ﺣﺪﻳﺚ ٤٠٢ﻭ ،٤٠٣ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ
ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٥ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٣١٨ :١ﺣﺪﻳﺚ ،١٠٤ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٦٩ :٢ﺣﺪﻳﺚ ،١٦٧١ﻭﺍﻟﻤﺤﻠﻰ :١١
،٣٥٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٨٧ :٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٤٦ :٤ﺣﺪﻳﺚ .١٥٧
)(٤٣٧
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﺍﻟﻘﻄﻊ ﻓﻲ
ﺍﻟﻴﺪ ﻣﻦ ﺍﻟﻜﻮﻉ -ﻭﻫﻮ ﺍﻟﻤﻔﺼﻞ ﺍﻟﺬﻱ ﺑﻴﻦ ﺍﻟﻜﻒ ﻭﺍﻟﺬﺭﺍﻉ -ﻭﻛﺬﻟﻚ ﺗﻘﻄﻊ ﺍﻟﺮﺟﻞ
ﻣﻦ ﺍﻟﻤﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻘﺪﻡ ).(١
ﻭﻗﺎﻟﺖ ﺍﻟﺨﻮﺍﺭﺝ :ﻳﻘﻄﻊ ﻣﻦ ﺍﻟﻤﻨﻜﺐ ،ﻷﻥ ﺍﺳﻢ ﺍﻟﻴﺪ ﻳﻘﻊ ﻋﻠﻰ ﻫﺬﺍ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻳﻜﺘﺒﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺑﺄﻳﺪﻳﻬﻢ " ) (٤ﻭﻣﻌﻠﻮﻡ
ﺃﻧﻬﻢ ﻳﻜﺘﺒﻮﻥ ﺑﺄﺻﺎﺑﻌﻬﻢ ﺩﻭﻥ ﺍﻟﺴﺎﻋﺪ ﻭﺍﻟﻜﻒ.
ﻭﺃﻳﻀﺎ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﻄﻌﻪ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٣٢ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺴﺎﺭﻕ ﺇﺫﺍ ﺳﺮﻕ ﺭﺍﺑﻌﺎ ،ﻗﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﻻ ﻳﺘﻘﺪﺭ
ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﺣﻜﻢ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻌﺪ ﺍﻟﺮﺍﺑﻌﺔ :ﻻ ﻗﻄﻊ ،ﻭﺇﻧﻤﺎ ﻳﻌﺰﺭ ).(٥
--------------------
) (١ﺍﻷﻡ ،١٥٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٧٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ
،١٧٨ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٤ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٧ :٢٠ﻭﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ
ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٦٢ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٧ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،١٠٠ :٣
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٤٧ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٤٧ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٨ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٣ :٢
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٤ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٧٩ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥١ :٣ﻭﺍﻟﺨﺮﺷﻲ ،٩٢ :٨
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٧ :٦
) (٢ﺍﻟﻤﺤﻠﻰ ،٣٥٧ :١١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٩٨ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٨٨ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٢٤ :٣
) (٣ﺍﻟﻜﺎﻓﻲ ٢٢٢ :٧ﺣﺪﻳﺚ ٣ - ١ﻭﺻﻔﺤﺔ ٢٢٤ﺣﺪﻳﺚ ،١٣ﻭﺹ ٢٢٥ﺣﺪﻳﺚ ،١٧ﻭﺍﻟﻔﻘﻴﻪ ٤٦ :٤
ﺣﺪﻳﺚ ،١٥٧ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٢ :١٠ﺣﺪﻳﺚ ٣٩٧ﻭ ٣٩٩ﻭ .٤٠١
) (٤ﺍﻟﺒﻘﺮﺓ.٧٩ :
) (٥ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٨٢ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٠ :٣ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥١ :٣ﻭﺍﻟﺨﺮﺷﻲ ،٩٣ :٨
ﻭﺍﻷﻡ ،١٥٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٨ :٤ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٨٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٧ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٩٠ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٧٢ :٦
)(٤٣٨
ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ :ﺇﻧﻪ ﻳﻘﺘﻞ ﻓﻲ
ﺍﻟﺨﺎﻣﺴﺔ .ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺭﻭﻯ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﻲ ﺑﺮﺟﻞ ﺳﺮﻕ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ ،ﻓﻘﺘﻠﻪ ﻭﻓﻲ
ﺑﻌﻀﻬﺎ ﻓﺄﻣﺮ ﺑﻘﺘﻠﻪ .ﻗﺎﻝ ﺟﺎﺑﺮ :ﻓﺎﻧﻄﻠﻘﻨﺎ ﺑﻪ ،ﻓﻘﺘﻠﻨﺎﻩ ،ﺛﻢ ﺟﺮﺭﻧﺎﻩ ﻭﺃﻟﻘﻴﻨﺎﻩ ﻓﻲ ﺑﺌﺮ،
ﻭﺭﻣﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺎﺭﺓ ).(٢
ﻣﺴﺄﻟﺔ :٣٣ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻣﺘﻈﺎﻫﺮﺍ ﺑﻪ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻭﺇﻥ
ﺍﺳﺘﺘﺮ ﺑﻪ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ ،ﻭﻟﻢ ﻳﻔﺼﻞ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٤ﻭﻋﻤﻮﻡ ﻛﻞ ﺧﺒﺮ ﻭﺭﺩ ﺑﺄﻥ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻭﺟﺐ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ).(٥
ﻣﺴﺄﻟﺔ :٣٤ﺍﻟﻤﺴﺘﺄﻣﻦ ﺇﺫﺍ ﺩﺧﻞ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻓﺘﻈﺎﻫﺮ ﺑﺸﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﺟﺐ
ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺇﻥ ﺯﻧﺎ ﺑﻤﺸﺮﻛﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺇﻥ ﻛﺎﻥ ﺑﻜﺮﺍ ،ﻭﺍﻟﺮﺟﻢ ﺇﻥ ﻛﺎﻥ
ﻣﺤﺼﻨﺎ .ﻭﺇﻥ ﺯﻧﺎ ﺑﻤﺴﻠﻤﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ،ﻣﺤﺼﻨﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮ ﻣﺤﺼﻦ ،ﻭﺇﻥ ﺳﺮﻕ
--------------------
) (١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٠٠ :١٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٧ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٦ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٩٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٩ :٦
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٤٢ :٤ﺣﺪﻳﺚ ،٤٤١٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٩٠ :٨ﻭ ،٩١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٧٢ :٨
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٦٨ :٤ﺣﺪﻳﺚ .١٧٨٢
) (٣ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٨٧ :٤
) (٤ﺍﻟﻜﺎﻓﻲ ٢١٥ :٧ﺣﺪﻳﺚ ٨ﻭ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٩١ :١٠ﺣﺪﻳﺚ ٣٥٣ﻭ ،٣٥٤ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٧ :٤
ﺣﺪﻳﺚ .٨٩١
) (٥ﺍﻟﻜﺎﻓﻲ ،٢١٤ :٧ﻭﺍﻟﻔﻘﻴﻪ ٤٠ :٤ﺣﺪﻳﺚ ،١٣٠ﻭﻋﻠﻞ ﺍﻟﺸﺮﺍﺋﻊ ٥٣٩ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٠ :١٠
ﺣﺪﻳﺚ ،٣٤٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٣٥ :٤
)(٤٣٩
ﻧﺼﺎﺑﺎ ﻣﻦ ﺣﺮﺯ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺣﺪ ﻋﻠﻴﻪ ﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﻻ ﻓﻲ ﺍﻟﺰﻧﺎ ﺑﺎﻟﻤﺸﺮﻛﺔ ) .(١ﻭﻟﻪ
ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ) (٢ﻓﺄﻣﺎ ﺍﻟﻐﺮﻡ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺑﻼ
ﺧﻼﻑ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻋﻤﻮﻡ ﺍﻵﻳﺎﺕ ) (٤ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ
ﺗﺘﻀﻤﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﺰﻧﺎ ،ﻭﺍﻟﺴﺮﻗﺔ ،ﻭﺷﺮﺏ ﺍﻟﺨﻤﺮ ) ،(٥ﻓﻴﺠﺐ ﺃﻥ ﺗﺤﻤﻞ
ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ.
ﻣﺴﺄﻟﺔ :٣٥ﺇﺫﺍ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻮﻗﻮﻓﺎ ﻣﺜﻞ :ﺩﻓﺘﺮ ﺃﻭ ﺛﻮﺏ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ ،ﻭﻛﺎﻥ
ﻧﺼﺎﺑﺎ ﻣﻦ ﺣﺮﺯ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺍﻧﺘﻘﺎﻝ ﺍﻟﻮﻗﻒ ،ﻭﻟﻪ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻧﻪ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻓﻲ ﺍﻟﻘﻄﻊ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﻫﻤﺎ ﻳﻘﻄﻊ
ﻛﻤﺎ ﻳﻘﻄﻊ ﻓﻲ ﺳﺘﺎﺭﺓ ﺍﻟﻜﻌﺒﺔ ﻭﺑﻮﺍﺭﻱ ﺍﻟﻤﺴﺠﺪ ) .(٦ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﻳﻘﻄﻊ ﻛﺎﻟﺼﻴﻮﺩ
ﻭﺍﻷﺣﻄﺎﺏ.
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) (١ﺍﻟﻮﺟﻴﺰ ١٧٦ :٢ﻭ ،١٧٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٩ :١٩ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٥ :٤
ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ .١٣٥ :٢
) (٢ﺍﻷﻡ ،١٥١ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻮﺟﻴﺰ ١٧٦ :٢ﻭ ،١٧٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٩ :١٩ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،١٧٥ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٠ :ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٧ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٩ :٢ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٧٢٢ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٧٥ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
.٢٧٦
) (٣ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ،٢١٦ - ٢١٥ :٧ﻭﺍﻟﺘﻬﺬﻳﺐ ،٩١ :١٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ .٢٣٦ :٤
) (٤ﺍﻟﻤﺎﺋﺪﺓ ،٣٨ :ﻭﺍﻟﻨﻮﺭ.٢ :
) (٥ﺍﻧﻈﺮﻫﺎ ﻓﻲ ﺍﻟﻜﺎﻓﻲ ١٧٧ :٧ﻭ ،٢١٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٤ :١٠ﻭ ،٩٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٠٠ :٤ﻭ .٢٣٥
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٦٣ :٨ﻭ ،٧٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٣ :٤ﻭﺍﻟﻮﺟﻴﺰ .١٧٣ :٢
)(٤٤٠
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﺇﻥ ﺍﻟﻮﻗﻒ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﻣﻠﻚ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻓﻲ
ﺍﻟﺴﺮﻗﺔ ﻭﺟﻬﺎﻥ ﺃﻳﻀﺎ ،ﺃﺣﺪﻫﻤﺎ ﻳﻘﻄﻊ ﻷﻧﻪ ﺳﺮﻕ ﻣﺎ ﻫﻮ ﻣﻠﻚ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ
ﻋﻨﺪﻫﻢ .ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﻳﻘﻄﻊ ﻷﻧﻪ ﻣﻠﻚ ﻧﺎﻗﺺ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٢ﻭﺍﻟﺨﺒﺮ ) (٣ﻭﻫﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٣٦ﺇﺫﺍ ﺳﺮﻕ ﺩﻓﻌﺔ ﺑﻌﺪ ﺃﺧﺮﻯ ،ﻭﻃﻮﻟﺐ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﺑﺎﻟﻘﻄﻊ ،ﻟﻢ
ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻻ ﻗﻄﻊ ﻳﺪﻩ ﻓﺤﺴﺐ ﺑﻼ ﺧﻼﻑ ،ﻓﺈﻥ ﺳﺒﻖ ﺑﻌﻀﻬﻢ ﻭﻃﺎﻟﺐ ﺑﺎﻟﻘﻄﻊ،
ﻓﻘﻄﻊ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﺛﻢ ﻃﺎﻟﺐ ﺍﻟﺒﺎﻗﻮﻥ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻳﻘﻄﻊ ﻟﻠﺒﺎﻗﻴﻦ ﺃﻳﻀﺎ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﻳﻘﻄﻊ ﻟﻠﺒﺎﻗﻴﻦ ) ،(٥ﻷﻧﻪ ﺇﺫﺍ ﻗﻄﻊ ﺑﺎﻟﺴﺮﻗﺔ
ﻓﻼ ﻳﻘﻄﻊ ﺩﻓﻌﺔ ﺃﺧﺮﻯ ﻗﺒﻞ ﺃﻥ ﻳﺴﺮﻕ ،ﻭﻫﺬﺍ ﺃﻗﻮﻯ ،ﻏﻴﺮ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺫﻟﻚ ﺍﻵﻳﺔ ) ،(٦ﻭﺍﻟﺨﺒﺮ ) (٧ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٣٧ﺇﺫﺍ ﻛﺎﻧﺖ ﻳﻤﻴﻨﻪ ﻧﺎﻗﺼﺔ ﺍﻷﺻﺎﺑﻊ ،ﻭﻟﻢ ﻳﺒﻖ ﺇﻻ ﻭﺍﺣﺪﺓ ،ﻗﻄﻌﺖ
ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺇﺻﺒﻊ ﻗﻄﻊ ﺍﻟﻜﻒ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﻼﺀ ﺭﻭﻯ
ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻬﺎ ﺗﻘﻄﻊ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ).(٨
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻬﺎ ﻗﻮﻻﻥ ) :(٩ﺍﻷﻇﻬﺮ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ ﻻ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٧٣ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٦٣ :٤
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻤﺘﻘﺪﻡ) :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ(.
) (٤ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٢٤٤ :٧ﺣﺪﻳﺚ ،١٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٧ :١٠ﺣﺪﻳﺚ .٤١٨
) (٥ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٩ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٨٥ :٧
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٧ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻜﺮﺭﺓ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺘﻘﺪﻣﺔ.
) (٨ﺍﻟﻜﺎﻓﻲ ٢٢٥ :٧ﺣﺪﻳﺚ ،١٦ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٦٩ :٢ﺣﺪﻳﺚ ،١٦٧٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٨ :١٠
ﺣﺪﻳﺚ ،٤١٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٤٢ :٤ﺣﺪﻳﺚ .٩١٥
) (٩ﺍﻟﻮﺟﻴﺰ ،١٧٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٨ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٤ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٩ :٦
)(٤٤١
ﻳﻘﻄﻊ ) (١ﻷﻧﻪ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻬﺎ ﻭﻻ ﺟﻤﺎﻝ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﻼﺀ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ
ﺑﺎﻟﻄﺐ ،ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﺇﺫﺍ ﻗﻄﻌﺖ ﺍﻧﺪﻣﻠﺖ ﻗﻄﻌﺖ ،ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﺗﺒﻘﻰ ﺃﻓﻮﺍﻩ ﺍﻟﻌﺮﻭﻕ
ﻣﻔﺘﺤﺔ ﻟﻢ ﺗﻘﻄﻊ.
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٢ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ
ﺃﻳﻤﺎﻧﻬﻤﺎ ﺑﻼ ﺧﻼﻑ ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻭﺍﻟﺨﺒﺮ ﻣﺜﻞ ﺫﻟﻚ ،ﻭﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﺩﻟﻴﻞ
ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ.
ﻣﺴﺄﻟﺔ :٣٨ﺇﺫﺍ ﺳﺮﻕ ﻭﻳﺴﺎﺭﻩ ﻣﻔﻘﻮﺩﺓ ﺃﻭ ﻧﺎﻗﺼﺔ ﻗﻄﻌﺖ ﻳﻤﻴﻨﻪ ،ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻧﺖ ﻳﺴﺎﺭﻩ ﻣﻔﻘﻮﺩﺓ ﺃﻭ ﻧﺎﻗﺼﺔ ﻧﻘﺼﺎﻧﺎ ﺫﻫﺐ ﺑﻪ ﻣﻌﻈﻢ
ﺍﻟﻤﻨﻔﻌﺔ ،ﻛﻨﻘﺼﺎﻥ ﺇﺑﻬﺎﻡ ﺃﻭ ﺇﺻﺒﻌﻴﻦ ﻟﻢ ﺗﻘﻄﻊ ﻳﻤﻴﻨﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺎﻗﺼﺔ ﺇﺻﺒﻊ
ﻭﺍﺣﺪﺓ ﻗﻄﻌﻨﺎ ﻳﻤﻴﻨﻪ .ﻭﻫﻜﺬﺍ ﻗﻮﻟﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻻ ﻳﻄﻴﻖ ﺍﻟﻤﺸﻲ ﻋﻠﻴﻬﺎ ﻟﻢ
ﺗﻘﻄﻊ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺍﻟﻈﻮﺍﻫﺮ ﻛﻠﻬﺎ ) (٥ﻭﻟﻢ ﻳﻔﺮﻕ ﻓﻴﻬﺎ.
ﻣﺴﺄﻟﺔ :٣٩ﻛﻞ ﻋﻴﻦ ﻗﻄﻊ ﺍﻟﺴﺎﺭﻕ ﺑﻬﺎ ﻣﺮﺓ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺳﺮﻗﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻗﻄﻌﻨﺎﻩ،
ﺣﺘﻰ ﻟﻮ ﺗﻜﺮﺭ ﺫﻟﻚ ﻣﻨﻪ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻗﺘﻠﻨﺎﻩ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻏﻴﺮ ﺃﻧﻪ
ﻟﻢ ﻳﻌﺘﺒﺮ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺃﺻﻠﻪ ،ﻭﺳﻮﺍﺀ ﺳﺮﻗﻬﺎ ﻣﻦ ﺍﻟﺬﻱ ﺳﺮﻗﻬﺎ ﻣﻨﻪ ﺃﻭﻻ ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ ).(٦
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،٩٨ :٢٠ﻭﺍﻟﻮﺟﻴﺰ ،١٧٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٤ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٩ :٦
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٩ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٩ :٦
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٧٥ :٩ﻭﺍﻟﻠﺒﺎﺏ ،١٠١ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٠ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٩٣ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٩ :٦
) (٥ﻋﻠﻞ ﺍﻟﺸﺮﺍﺋﻊ ٥٣٧ :ﺣﺪﻳﺚ ٦ﻭ .٧
) (٦ﺍﻟﻮﺟﻴﺰ ،١٧٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٩ :١٠
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٥ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٦ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٦ :٤
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٢ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٨ :٦
)(٤٤٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﺴﺎﺭﻕ ﺑﺎﻟﻌﻴﻦ ﻣﺮﺓ ﻟﻢ ﻳﻘﻄﻊ ﺑﺴﺮﻗﺘﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ،
ﻓﻠﻮ ﺳﺮﻗﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﻼ ﻗﻄﻊ ،ﺳﻮﺍﺀ ﺳﺮﻗﻬﺎ ﻣﻦ ﺍﻷﻭﻝ ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ ) (١ﺇﻻ ﻓﻲ
ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻴﻦ ﻏﺰﻻ ،ﻓﻘﻄﻊ ﺑﻬﺎ ،ﺛﻢ ﻧﺴﺞ ﺛﻮﺑﺎ ،ﺛﻢ
ﺳﺮﻕ ﺍﻟﺜﻮﺏ ﻗﻄﻌﻨﺎﻩ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٣ﻭﻋﻤﻮﻡ ﺍﻟﻈﻮﺍﻫﺮ ) ،(٤ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ ﻓﻴﻬﺎ.
ﻣﺴﺄﻟﺔ :٤٠ﻻ ﻳﺜﺒﺖ ﻻ ﺣﻜﻢ ﺑﺎﻟﺴﺮﻗﺔ ،ﻭﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﺑﺎﻹﻗﺮﺍﺭ ﻣﺮﺓ ﻭﺍﺣﺪﺓ،
ﻭﻳﺤﺘﺎﺝ ﺃﻥ ﻳﻘﺮ ﻣﺮﺗﻴﻦ ﺣﺘﻰ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺴﺮﻗﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ،ﻭﺍﺑﻦ
ﺷﺒﺮﻣﺔ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺯﻓﺮ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻪ ﻳﺜﺒﺖ ﺑﺈﻗﺮﺍﺭ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﻳﻐﺮﻡ،
ﻭﻳﻘﻄﻊ ).(٦
--------------------
) (١ﺍﻟﻨﺘﻒ ،٦٥٠ :٢ﻭﺍﻟﻠﺒﺎﺏ ،١٠١ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٢ :٧ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٦٥ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،٢٣٦ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٦ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٩ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٤ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٩ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٦ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٦ :٨
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٣ :٧ﻭﺍﻟﻠﺒﺎﺏ ١٠١ :٣ﻭ ،١٠٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٧ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٩ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٩ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
.٧٦ :٨
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٤ﻇﻮﺍﻫﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻘﺪﻣﺔ ﻓﻲ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ.
) (٥ﺍﻷﻡ ،١٥٠ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٧ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ
،١٨٢ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٢٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٣ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٢٨٥ :١٠ﻭ ،٢٨٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨١ :١٠ﻭ ،٢٨٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٠٩ :٧ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٨٦ :٦
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،١٨٢ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٣ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٣ :٣ﻭﺍﻟﻮﺟﻴﺰ ،١٧٧ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٥ :٤
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٧ :٨ﻭﺍﻷﻡ ١٥٣ :٦ﻭ ،١٥٠ :٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٦٥ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٦ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٢ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،١٨٦ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٠٩ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٤٤ :٢
)(٤٤٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﻷﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻘﻄﻊ
ﺑﻪ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ ﺩﻟﻴﻞ.
ﻭﺭﻭﻱ ﺃﻥ ﺳﺎﺭﻗﺎ ﺃﻗﺮ ﻋﻨﺪ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﺴﺮﻗﺔ ،ﻓﺎﻧﺘﻬﺮﻩ ،ﻓﺄﻗﺮ ﺛﺎﻧﻴﺎ
ﻓﻘﺎﻝ :ﺍﻵﻥ ﺃﻗﺮﺭﺕ ﻣﺮﺗﻴﻦ ) ،(٢ﻭﻗﻄﻌﻪ ،ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻪ.
ﻣﺴﺄﻟﺔ :٤١ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﻘﻄﻊ ﺑﺎﻋﺘﺮﺍﻓﻪ ،ﺛﻢ ﺭﺟﻊ ﻋﻨﻪ ،ﺳﻘﻂ ﺑﺮﺟﻮﻋﻪ .ﻭﺑﻪ
ﻗﺎﻝ ﺟﻤﺎﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ) ،(٣ﺇﻻ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ .ﻓﺈﻧﻪ ﻗﺎﻝ :ﻻ ﻳﺴﻘﻂ ﺑﺮﺟﻮﻋﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺭﻭﻯ ﺃﺑﻮ ﺃﻣﻴﺔ ﺍﻟﻤﺨﺰﻭﻣﻲ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﻲ ﺑﻠﺺ ﻗﺪ ﺍﻋﺘﺮﻑ
ﺍﻋﺘﺮﺍﻓﺎ ،ﻭﻟﻢ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﻣﺘﺎﻉ ،ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﺎ ﺃﺧﺎﻟﻚ ﺳﺮﻗﺖ.
ﻗﺎﻝ :ﺑﻠﻰ ،ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﻣﺮﺗﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ،ﻓﺄﻣﺮ ﺑﻪ ﻓﻘﻄﻊ .ﻭﺟﺊ ﺑﻪ ﻓﻘﺎﻝ ﻟﻪ:
ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﺗﺐ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ :ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ :ﺍﻟﻠﻬﻢ ﺗﺐ ﻋﻠﻴﻪ ) ،(٦ﺛﻼﺛﺎ.
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) (١ﺍﻟﻜﺎﻓﻲ ٢١٩ :٧ﺣﺪﻳﺚ ،٢ﻭﺍﻟﻔﻘﻴﻪ ٤٣ :٤ﺣﺪﻳﺚ ،١٤٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٩ :١٠ﺣﺪﻳﺚ ،٥١٥
ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٠ :٤ﺣﺪﻳﺚ .٩٤٨
) (٢ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ١٩١ :١٠ﺣﺪﻳﺚ .١٨٧٨٤
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٩٧ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٣ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٧٧ :٨ﻭﺍﻷﻡ ،١٥١ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٧٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٨٥ :٦ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
.٢٢٤
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٨٣ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٥ :٦
) (٥ﺍﻟﻜﺎﻓﻲ ٢١٩ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،٤٣ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٩ :١٠
ﺣﺪﻳﺚ ،٥١٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٠ :٤ﺣﺪﻳﺚ .٩٤٨
) (٦ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣٤ :٤ﺣﺪﻳﺚ ،٤٣٨٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٦٧ :٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٦ :٢ﺣﺪﻳﺚ
،٢٥٩٧ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٧٣ :٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٩٣ :٥ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٧٦ :٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٧٦ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٦٦ :٤
)(٤٤٤
ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺮﺽ ﻟﻪ ﺑﺎﻟﺮﺟﻮﻉ ،ﻓﻠﻮﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻘﻂ
ﺑﻪ ﻟﻤﺎ ﻋﺮﺽ ﻟﻪ ﻓﻴﻪ.
ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻧﺘﻬﺮﻩ .ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﺍﺑﻦ
ﻣﺴﻌﻮﺩ ) (١ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٤٢ﺇﺫﺍ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺳﺮﻕ ﻧﺼﺎﺑﺎ ﻣﻦ ﺣﺮﺯ ﻟﻐﺎﺋﺐ ،ﻭﻟﻴﺲ
ﻟﻠﻐﺎﺋﺐ ﻭﻛﻴﻞ ﺑﺬﻟﻚ ،ﻟﻢ ﻳﻘﻄﻊ ﺣﺘﻰ ﻳﺤﻀﺮ ﺍﻟﻐﺎﺋﺐ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ
ﺯﻧﺎ ﺑﺄﻣﺔ ﻏﺎﺋﺐ ،ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺣﺘﻰ ﻳﺤﻀﺮ ،ﻭﺇﻥ ﺃﻗﺮ ﺑﺎﻟﺴﺮﻗﺔ ﺃﻭ ﺑﺎﻟﺰﻧﺎ ﺃﻗﻴﻢ ﻋﻠﻴﻪ
ﺍﻟﺤﺪ ﻓﻴﻬﻤﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻪ ﻻ ﻳﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ،ﻭﻳﺤﺪ ﻓﻲ ﺍﻟﺰﻧﺎ ).(٢
ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺛﻼﺙ ﻃﺮﻕ.
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻻ ﻳﺤﺪ ﻭﻻ ﻳﻘﻄﻊ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻓﻴﻬﻤﺎ :ﺃﺣﺪﻫﻤﺎ :ﻳﻘﻄﻊ ﻭﻳﺤﺪ ،ﻭﺍﻟﺜﺎﻧﻲ:
ﻻ ﻳﻘﻄﻊ ﻭﻻ ﻳﺤﺪ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺑﻦ ﺳﻠﻤﺔ ،ﻭﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺍﻟﻮﻛﻴﻞ ﻻ ﻳﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻭﻳﺤﺪ
ﻓﻲ ﺍﻟﺰﻧﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﻄﻊ ﻭﻻ ﻳﺤﺪ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺰﻧﺎ :ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﺍﻟﻐﺎﺋﺐ ﺃﺑﺎﺡ ﻟﻪ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺴﺮﻭﻗﺔ ،ﺃﻭ ﻣﻠﻜﻪ ﺇﻳﺎﻫﺎ ،ﺃﻭ ﻭﻗﻔﻬﺎ ﻋﻠﻴﻪ ،ﺃﻭ ﻛﺎﻧﺖ ﻣﻠﻜﺎ
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) (١ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ١٩١ :١٠ﺣﺪﻳﺚ ،١٨٧٨٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٧٦ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
.٣٠٩
) (٢ﺍﻷﻡ ،١٥١ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٧٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٦ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٧١ :٨
) (٣ﺍﻟﻤﺠﻤﻮﻉ ،٩٦ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٢ :٨
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٩٦ :٢٠
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .٩٦ :٢٠
)(٤٤٥
ﻟﻠﺴﺎﺭﻕ ﻋﻨﺪﻩ ﻏﺼﺐ ﻣﻦ ﺃﺑﻴﻪ ،ﺃﻭ ﻭﺩﻳﻌﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ،ﺃﻭ ﺃﺑﺎﺡ ﻟﻪ ﻭﻃﺊ ﺍﻷﻣﺔ،
ﺃﻭ ﻣﺘﻌﻪ ﺑﻬﺎ .ﻭﺇﺫﺍ ﺍﺣﺘﻤﻞ ﺫﻟﻚ ﻟﻢ ﻳﻘﻄﻊ ﻭﻟﻢ ﻳﺤﺪ ﻟﻠﺸﺒﻬﺔ ،ﻭﺇﻣﺎ ﻣﻊ ﺍﻹﻗﺮﺍﺭ ﻓﺈﻧﻪ ﻳﻘﺎﻡ
ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻭﺍﻟﻘﻄﻊ ،ﻷﻧﻪ ﻳﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﺑﺈﻗﺮﺍﺭﻩ ،ﻭﺍﻟﺤﺪ ﺑﺎﻟﺰﻧﺎ ﺑﺈﻗﺮﺍﺭﻩ ،ﻭﻫﻤﺎ ﻣﻦ
ﺣﻘﻮﻕ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ،ﻓﻼ ﻳﻘﻒ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﻟﻐﺎﺋﺐ.
ﻭﺍﻟﻈﺎﻫﺮ ﻳﻮﺟﺐ ﺍﻟﻘﻄﻊ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺎﻗﻄﻌﻮﺍ
ﺃﻳﺪﻳﻬﻤﺎ " ) (١ﻭﻗﻮﻟﻪ " :ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ " ).(٢
ﻣﺴﺄﻟﺔ :٤٣ﺇﺫﺍ ﺳﺮﻕ ﻋﻴﻨﺎ ﻳﻘﻄﻊ ﻓﻲ ﻣﺜﻠﻬﺎ ﻗﻄﻌﻨﺎﻩ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻴﻦ ﺑﺎﻗﻴﺔ
ﺭﺩﻫﺎ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺎﻟﻔﺔ ﻏﺮﻡ ﻗﻴﻤﺘﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ،
ﻭﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺰﻫﺮﻱ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﺑﻦ ﺷﺒﺮﻣﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻲ،
ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺴﺎﺭﻕ ﻏﻨﻴﺎ ﺃﻭ ﻓﻘﻴﺮﺍ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺃﺟﻤﻊ ﺑﻴﻦ ﺍﻟﻐﺮﻡ ﻭﺍﻟﻘﻄﻊ ،ﻓﺈﺫﺍ ﻃﺎﻟﺐ ﺍﻟﻤﺴﺮﻭﻕ ﻣﻨﻪ
ﺑﺎﻟﺴﺮﻗﺔ ﻭﺭﻓﻌﻪ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ ،ﻓﺈﻥ ﻏﺮﻡ ﻟﻪ ﻣﺎ ﺳﺮﻕ ﺳﻘﻂ ﺍﻟﻘﻄﻊ ،ﻭﺇﻥ ﺳﻜﺖ ﺣﺘﻰ
ﻗﻄﻌﻪ ﺍﻹﻣﺎﻡ ﺳﻘﻂ ﺍﻟﻐﺮﻡ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﺻﺒﺮﻩ ﻭﺳﻜﻮﺗﻪ ﺣﺘﻰ ﻗﻄﻌﻪ ﺭﺿﻰ ﻣﻨﻪ ﺑﺎﻟﻘﻄﻊ
ﻋﻦ ﺍﻟﻐﺮﻡ ) .(٤ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﻐﺮﻡ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻘﻴﺮﺍ ﻻ ﻳﻐﺮﻡ ).(٥
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٢ﺍﻟﻨﻮﺭ.٢ :
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٤٦٤ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٧٧ :٤
ﻭﺍﻟﻮﺟﻴﺰ ،١٧٨ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٧ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :٢٠ﻭﺍﻟﻤﺒﺴﻮﻁ
،١٥٦ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦١ :٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٩ :٢
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٥ :٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٨٤ :٦
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٥٦ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٦١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦١ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣١ :٣
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٨ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٦٠٩ :٢ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٥ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٤ :٦
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٥ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ٦٠٨ :٢ﻭ
،٦٠٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٥٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٨ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ١٠٢ :٢٠ﻭ ،١٠٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
٢٣١ :٣ﻭ ،٢٣٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦١ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٥ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٨٤ :٦
)(٤٤٦
ﻭﻷﺑﻲ ﺣﻨﻴﻔﺔ ﺗﻔﺼﻴﻞ ،ﻗﺎﻝ :ﺇﺫﺍ ﺳﺮﻕ ﺣﺪﻳﺪﺍ ،ﻓﺠﻌﻠﻪ ﻛﻮﺯﺍ ،ﻓﻘﻄﻊ ،ﻟﻢ ﻳﺮﺩ
ﺍﻟﻜﻮﺯ .ﻷﻥ ﺍﻟﻜﻮﺯ ﺍﻟﻌﻴﻦ ﺍﻷﺧﺮﻯ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺴﺮﻗﺔ ﺛﻮﺑﺎ ،ﻓﺼﺒﻐﻪ ﺃﺳﻮﺩ،
ﻓﻘﻄﻊ ،ﻟﻢ ﻳﺮﺩ ﺍﻟﺜﻮﺏ ،ﻷﻥ ﺍﻟﺴﻮﺍﺩ ﺟﻌﻠﻪ ﻛﺎﻟﻤﺴﺘﻬﻠﻚ ،ﻭﺇﻥ ﺻﺒﻐﻪ ﺃﺣﻤﺮ ﻛﺎﻥ ﻋﻠﻴﻪ
ﺭﺩﻩ ،ﻷﻥ ﺍﻟﺤﻤﺮﺓ ﻻ ﺗﺠﻌﻠﻪ ﻛﺎﻟﻤﺴﺘﻬﻠﻚ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٣ﻓﺄﻭﺟﺐ
ﺍﻟﻘﻄﻊ ،ﺳﻮﺍﺀ ﻏﺮﻡ ﺃﻭ ﻟﻢ ﻳﻐﺮﻡ ،ﻓﻤﻦ ﻗﺎﻝ :ﺇﺫﺍ ﻏﺮﻡ ﺳﻘﻂ ﻗﻄﻌﻪ ،ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻳﻀﺎ ﻓﺎﻵﻳﺔ ﺗﻮﺟﺐ ﺍﻟﻘﻄﻊ ﻣﻦ ﻏﻴﺮ ﺗﺨﻴﻴﺮ ،ﻭﻋﻨﺪﻫﻢ ﺇﻥ ﺍﻟﻤﺴﺮﻭﻕ ﻣﻨﻪ ﺑﺎﻟﺨﻴﺎﺭ
ﺑﻴﻦ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﻐﺮﻡ ﻓﻴﺴﻘﻂ ﺍﻟﻘﻄﻊ ،ﻭﺇﻥ ﺳﻜﺖ ﺣﺘﻰ ﻳﻘﻄﻊ ﺳﻘﻂ ﻏﺮﻣﻪ.
ﻣﺴﺄﻟﺔ :٤٤ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﻌﺒﺪ ﻣﻦ ﻣﺎﻝ ﻣﻮﻻﻩ ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٥
--------------------
) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٩٠ :٧
) (٢ﺍﻟﻜﺎﻓﻲ ٢٢٥ :٧ﺣﺪﻳﺚ ،١٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٦ :١٠ﺣﺪﻳﺚ ٤١٢ﻭ .٤١٣
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٤ﺍﻟﻤﻮﻃﺄ ،٨٣٨ :٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٩٥ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٦٧ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :٢
،٤٤١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٤ :٢٠ﻭ
،١٠٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٢ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٩٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،٢٣٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٩ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٢ :٦
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٢ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
،١٠١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٤ :٨
)(٤٤٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :٤٥ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ،ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ ﺑﻼ ﺧﻼﻑ ﺇﻻ
ﺩﺍﻭﺩ ).(٢
ﻭﺇﻥ ﺳﺮﻕ ﺍﻟﻮﻟﺪ ﻣﻦ ﻣﺎﻝ ﻭﺍﻟﺪﻳﻪ ،ﺃﻭ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﺃﻭ ﺟﺪﻩ ،ﺃﻭ ﺟﺪﺗﻪ ،ﻭﺟﺪﻫﻤﺎ
ﺃﻭ ﺃﺟﺪﺍﺩﻩ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ ﻭﺇﻥ ﻋﻠﻮﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ ﺍﻵﻳﺔ ) (٥ﻭﺍﻟﺨﺒﺮ ) ،(٦ﻭﻟﻢ ﻳﻔﺮﻗﺎ.
ﻣﺴﺄﻟﺔ :٤٦ﺇﺫﺍ ﺳﺮﻕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻦ ﺍﻵﺧﺮ ﻣﻦ ﻏﻴﺮ ﺣﺮﺯ ،ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ
ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﺳﺮﻗﻪ ﻣﻦ ﺣﺮﺯ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﻣﻠﻚ ).(٧
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺰﻧﻲ ،ﻭﺃﺑﻲ ﺣﺎﻣﺪ ).(٨
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٢٣٤ :٧ﺣﺪﻳﺚ ،٥ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٧١ :٢ﺣﺪﻳﺚ ،١٦٨٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١١١ :١٠ﺣﺪﻳﺚ
٤٣٦ﻭ .٤٣٨
) (٢ﺍﻟﻤﺤﻠﻰ .٣٤٤ :١١
) (٣ﺍﻷﻡ ،١٥١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ
٩٣ :٢٠ﻭ ،١٠٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٥ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٧٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٠ :١٠
ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٣ :١١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٧٠ :٦ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧١ :١٠ﻭﺍﻟﻠﺒﺎﺏ :٣
،٩٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٣٨ :٤
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٦ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﺍﻟﻘﻄﻊ ﺑﺮﺑﻊ ﺩﻳﻨﺎﺭ.
) (٧ﺍﻟﻤﻮﻃﺄ ،٨٣٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٤١ :٢ﻭ ،٤٤٢ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٧٦ :٦ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ :٣
١٨١ﻭ ،١٨٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٧ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٣ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٢٧٥ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .١٠٢ :٢٠
) (٨ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٣ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٢٦ :
ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٤ :٢٠ﻭ ،١٠٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٢ :٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٧ :١١
ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٥ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.١٧٣
)(٤٤٨
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻫﻜﺬﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﻋﺒﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﻣﻮﻟﻰ ﺍﻵﺧﺮ،
ﻓﻜﻞ ﻋﺒﺪ ﺑﻤﻨﺰﻟﺔ ﺳﻴﺪﻩ ﺳﻮﺍﺀ ،ﻭﺍﻟﺨﻼﻑ ﻭﺍﺣﺪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٣ﻭﺍﻟﺨﺒﺮ )(٤
ﻳﺪﻻﻥ ﻋﻠﻴﻬﻤﺎ ،ﻷﻧﻬﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ ﺇﻻ ﻣﻦ ﺃﺧﺮﺟﻪ ﺍﻟﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٤٧ﺇﺫﺍ ﺳﺮﻗﺖ ﺍﻷﻡ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻫﺎ ،ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ
ﺩﺍﻭﺩ ).(٥
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻬﺎ ).(٦
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) (١ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٩ :٤ﻭﺍﻟﻠﺒﺎﺏ ،٩٧ :٣ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ :٩
،١٨٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٥ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٩ :٤ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٢٨٢ :١٠ﻭ ،٢٨٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٥ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
،١١٨ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٤ :٢٠ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٢ :٤ﻭﺍﻷﻡ ،١٥١ :٦
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٧ :١١ﻭﺍﻟﻮﺟﻴﺰ ،١٧٣ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٣ :٦
) (٢ﺍﻷﻡ ،١٥١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٩٤ :٢٠ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٢٧٦ :٦ﻭ ،٢٧٧
ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،١٨٢ :٣ﻭﺍﻟﻤﻮﻃﺄ ،٨٣٨ :٢ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٧٥ :٧ﻭ ،٧٦
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢٢٠ :٣
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٤ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
) (٥ﺍﻟﻤﺤﻠﻰ .٣٤٤ :١١
) (٦ﺍﻷﻡ ،١٥١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٧٦ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٠ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧١ :١٠ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٣ :١١ﻭﺍﻟﻠﺒﺎﺏ ،٩٧ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ
،٢٣٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٨ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٦١ :٢
)(٤٤٩
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (١ﻭﺍﻟﺨﺒﺮ ) (٢ﻭﻫﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٤٨ﻣﻦ ﺧﺮﺝ ﻋﻦ ﻋﻤﻮﺩ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ ﻣﻦ ﺫﻭﻱ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻷﺭﺣﺎﻡ
ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﺍﻵﺧﺮ ﻓﻬﻮ ﻛﺎﻷﺟﻨﺒﻲ ،ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻛﻞ ﺷﺨﺼﻴﻦ ﺑﻴﻨﻬﻤﺎ ﺭﺣﻢ ﻣﺤﺮﻡ ﺑﺎﻟﻨﺴﺐ ﻓﺎﻟﻘﻄﻊ ﺳﺎﻗﻂ،
ﻛﻤﺎ ﻳﺴﻘﻂ ﺑﻴﻦ ﺍﻟﻮﺍﻟﺪ ﻭﻭﻟﺪﻩ ،ﻣﺜﻞ :ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ
ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﻟﺨﺎﻻﺕ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٥ﻭﺍﻟﺨﺒﺮ ) ،(٦ﻭﻫﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ ،ﻭﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٤٩ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﺮﺟﻞ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ
ﻟﻪ ﺳﻬﻢ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﺼﻴﺒﻪ ﺑﻤﻘﺪﺍﺭ ﺍﻟﻨﺼﺎﺏ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺳﺮﻕ
ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ).(٧
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ) (٨ﺑﻼ ﺗﻔﺼﻴﻞ.
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٢ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﺍﻟﻘﻄﻊ.
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :٢٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٦ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٥ :٧
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٥١ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٣ :١١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٧٢ :٦
ﻭﺍﻟﻨﺘﻒ .٦٤٨ :٢
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٥١ :٩ﻭﺍﻟﻨﺘﻒ ،٦٤٨ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ٦٧ :٧ﻭ ،٧٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٨ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢٢٠ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٨ :٤ﻭﺍﻟﻤﺤﻠﻰ ،٣٤٤ :١١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤ :٨
ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٢ :٢٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٦ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٢ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٧٢ :٦
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٦ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
) (٧ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ،١٥١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٥ :١٠ﺣﺪﻳﺚ ٤٠٨ﻭ ،٤١٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ
،٢٤١ :٤ﺣﺪﻳﺚ ٩١٣ﻭ .٩١٤
) (٨ﺍﻟﻤﺒﺴﻮﻁ ،١٨٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١٨ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٥ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٥ :٤
ﻭﺍﻟﻨﺘﻒ ،٦٤٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٩٣ :٢٠ﻭ ،١٠٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٢٦ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٣ :٤
ﻭﺍﻟﻤﺤﻠﻰ ٣٢٧ :١١ﻭ ،٣٢٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٨٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٢٧٣ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٧٤ :٦
)(٤٥٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺍﻵﻳﺔ ) (٢ﻭﺍﻟﺨﺒﺮ ) (٣ﻳﺪﻻﻥ ﻋﻠﻴﻪ ،ﻷﻧﻬﻤﺎ
ﻋﻠﻰ ﻋﻤﻮﻣﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :٥٠ﻣﻦ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﻼﻫﻲ ﻣﻦ ﺍﻟﻌﻴﺪﺍﻥ ﻭﺍﻟﻄﻨﺎﺑﻴﺮ ﻭﻏﻴﺮﻫﻤﺎ،
ﻭﻋﻠﻴﻪ ﺣﻠﻲ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺏ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﺃﻧﻪ ﺇﺫﺍ ﺳﺮﻕ ﻣﺎ ﻓﻴﻪ ﺍﻟﻘﻄﻊ
ﻣﻊ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺔ ) (٦ﻭﺍﻟﺨﺒﺮ ) ،(٧ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﺴﺎﺩ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻲ ﺫﻟﻚ ﻓﻴﻤﺎ ﻣﻀﻰ.
ﻣﺴﺄﻟﺔ :٥١ﻣﻦ ﺳﺮﻕ ﻣﻦ ﺟﻴﺐ ﻏﻴﺮﻩ ،ﻭﻛﺎﻥ ﺑﺎﻃﻨﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻮﻗﻪ ﻗﻤﻴﺺ
ﺁﺧﺮ ،ﺃﻭ ﻣﻦ ﻛﻤﻪ ﻭﻛﺎﻥ ﺫﻟﻚ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺇﻥ ﺳﺮﻕ ﻣﻦ ﺍﻟﻜﻢ ﺍﻷﻋﻠﻰ
ﺃﻭ ﺍﻟﺠﻴﺐ ﺍﻷﻋﻠﻰ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﺳﻮﺍﺀ ﺷﺪﻩ ﻓﻲ ﺍﻟﻜﻢ ﻣﻦ ﺩﺍﺧﻞ ﺃﻭ ﻣﻦ ﺧﺎﺭﺝ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ،ﻭﻟﻢ ﻳﻌﺘﺒﺮﻭﺍ ﻗﻤﻴﺼﺎ ﻓﻮﻕ ﻗﻤﻴﺺ ) ،(٨ﺇﻻ ﺃﻥ
ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻗﺎﻝ :ﺇﺫﺍ ﺷﺪﻩ ﻓﻲ ﻛﻤﻪ ،ﻓﺈﻥ ﺷﺪﻩ ﻣﻦ ﺩﺍﺧﻞ ﻭﺗﺮﻛﻪ ﻣﻦ ﺧﺎﺭﺝ ﻓﻼ
ﻗﻄﻊ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺷﺪﻩ ﻣﻦ ﺧﺎﺭﺝ ﻭﺗﺮﻛﻪ ﻣﻦ ﺩﺍﺧﻞ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ) .(٩ﻭﺍﻟﺸﺎﻓﻌﻲ ﻟﻢ
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) (١ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺍﻷﺳﺒﻖ.
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٣ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻣﻦ ﺳﺮﻕ ﺭﺑﻊ ﺩﻳﻨﺎﺭ.
) (٤ﺍﻟﻮﺟﻴﺰ ،١٧٢ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٢٤٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٢٩ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٢٩ :٤
) (٥ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٩ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٢٩ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢١٥ :٣
ﻭ ،٢١٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٧٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٢٤٣ :١٠
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٧ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻜﺮﺭ ﺫﻛﺮﻩ ﻓﻲ ﻗﻄﻊ ﻳﺪ ﻣﻦ ﺳﺮﻕ.
) (٨ﺍﻟﻨﺘﻒ .٦٥٣ :٢
) (٩ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٧٦ :٧
)(٤٥١
ﻳﻔﺼﻞ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ .ﻭﺃﻳﻀﺎ ﻣﺎ
ﺫﻛﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﻓﻴﻪ ،ﻭﻣﺎ ﺫﻛﺮﻭﻩ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٢ﺇﺫﺍ ﺗﺮﻙ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻷﺣﻤﺎﻝ ﻓﻲ ﻣﻜﺎﻥ ،ﻭﺍﻧﺼﺮﻑ ﻓﻲ ﺣﺎﺟﺔ،
ﻭﻛﺎﻧﺖ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﻏﻴﺮ ﺣﺮﺯ ﻫﻲ ﻭﻛﻞ ﻣﺎ ﻣﻌﻬﺎ ﻣﻦ ﻣﺘﺎﻉ ﻭﻏﻴﺮﻩ ،ﻓﻼ ﻗﻄﻊ ﻓﻴﻬﺎ،
ﻭﻻ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﺃﺧﺬ ﺍﻟﻠﺺ ﺍﻟﺰﺍﻣﻠﺔ ﺑﻤﺎ ﻓﻴﻬﺎ ﻓﻼ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﺃﺧﺬ
ﺍﻟﺤﺮﺯ ،ﻭﺇﻥ ﺷﻖ ﺍﻟﺰﺍﻣﻠﺔ ﻭﺃﺧﺬ ﺍﻟﻤﺘﺎﻉ ﻣﻦ ﺟﻮﻓﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻄﻊ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻟﺤﺮﺯ ﺍﻟﻤﺮﺟﻊ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻌﺎﺩﺓ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻻ ﻳﻌﺪ ﺃﺣﺪ ﺣﺮﺯﺍ ،ﺑﻞ
ﻣﻦ ﺗﺮﻙ ﺃﺟﻤﺎﻟﻪ ﻛﺬﻟﻚ ﻗﻴﻞ :ﺃﻧﻪ ﺿﻴﻌﻪ ،ﻓﻤﻦ ﺟﻌﻠﻪ ﺣﺮﺯﺍ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٣ﻣﻦ ﺳﺮﻕ ﺑﺎﺏ ﺩﺍﺭ ﺭﺟﻞ ،ﻗﻠﻌﻪ ﻭﺃﺧﺬﻩ ،ﺃﻭ ﻫﺪﻡ ﻣﻦ ﺟﺪﺍﺭﻩ
ﺁﺟﺮﺍ ،ﻭﺑﻠﻎ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺑﺎ ،ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻣﺎ ﺳﺮﻕ ،ﻭﺇﻧﻤﺎ ﻫﺪﻡ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٧ﻭﺍﻟﺨﺒﺮ ).(٨
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﺒﺎﺏ ﻭﺍﻵﺟﺮ ﻓﻲ ﺍﻟﺤﺎﺋﻂ ﻓﻲ ﺍﻟﺤﺮﺯ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺣﺮﺯﺍ ﻟﻪ ،ﻓﺈﺫﺍ ﺃﺧﺬﻩ
--------------------
) (١ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٧٠ :٤
) (٢ﺍﻟﻜﺎﻓﻲ ٢٢٦ :٧ﺣﺪﻳﺚ ٥ﻭ ،٨ﻭﺍﻟﻔﻘﻴﻪ ٤٦ :٤ﺣﺪﻳﺚ ،١٥٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٥ :١٠ﺣﺪﻳﺚ ٤٥٥
ﻭ ،٤٥٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٤٤ :٤ﺣﺪﻳﺚ ٩٢٢ﻭ .٩٢٣
) (٣ﺍﻟﻨﻈﺮ ﺍﻟﻤﺠﻤﻮﻉ .٨٦ :٢٠
) (٤ﺍﻟﻨﺘﻒ ،٦٤٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٧ :٨
) (٥ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٦٣ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٥٢٦ :
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،١٥٠ :٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٣٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٣٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٢١٦ :٣
) (٧ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٨ﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻘﺪﻡ ﻓﻲ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ.
)(٤٥٢
ﻣﻦ ﺍﻟﺤﺮﺯ ﻗﻄﻌﻨﺎﻩ.
ﻣﺴﺄﻟﺔ :٥٤ﺇﺫﺍ ﺃﻗﺮ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺴﺮﻗﺔ ،ﻻ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ،ﻭﻳﻘﻄﻊ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺇﻗﺮﺍﺭﻩ ﺇﻗﺮﺍﺭ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ،ﻷﻧﻪ ﻻ ﻳﻤﻠﻚ
ﻧﻔﺴﻪ ،ﻭﻫﻮ ﻣﺎﻟﻚ ﻟﻐﻴﺮﻩ ،ﻓﻼ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻏﻴﺮﻩ.
ﻣﺴﺄﻟﺔ :٥٥ﺇﺫﺍ ﻗﺼﺪﻩ ﺭﺟﻞ ﻓﻘﺘﻠﻪ ﺩﻓﻌﺎ ﻋﻦ ﻧﻔﺴﻪ ،ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ،ﺳﻮﺍﺀ
ﻗﺘﻠﻪ ﺑﺎﻟﺴﻴﻒ ﺃﻭ ﺑﺎﻟﻤﺜﻘﻞ ،ﻟﻴﻼ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺃﻭ ﻧﻬﺎﺭﺍ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺴﻴﻒ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻤﺜﻘﻞ ﻭﻛﺎﻥ ﻟﻴﻼ
ﻓﻜﺬﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﻬﺎﺭﺍ ﻓﻌﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥٦ﺇﺫﺍ ﺳﺮﻕ ﺍﻟﻐﺎﻧﻢ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺍﻟﻐﻨﻴﻤﺔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﻘﺪﺍﺭ
ﻧﺼﻴﺒﻪ ﻧﺼﺎﺑﺎ ،ﻭﺟﺐ ﻗﻄﻌﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻵﺧﺮ ﻻ ﻗﻄﻊ ﻋﻠﻴﻪ ،ﻷﻥ ﻟﻪ
ﻓﻲ ﻛﻞ ﺟﺰﺀ ﻧﺼﻴﺒﺎ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
--------------------
) (١ﺍﻷﻡ ١٤٩ :٦ﻭ ١٥٠ﻭ ،٢١٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٤ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٣٢٦ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
١٠٤ﻭ
،٢٩٠ﻭﺍﻟﻮﺟﻴﺰ ،١٧٧ :٢ﻭﺍﻟﻤﻮﻃﺄ ٨٤٠ :٢ﻭ ،٨٤١ﺽ ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٨٣ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٧٢ :٧
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٤٤ :٢
) (٢ﺍﻷﻡ ،٣١ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٤٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٣٦ :٧
) (٣ﺍﻧﻈﺮ ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٣٤ :٧
) (٤ﺍﻧﻈﺮ ﺭﺣﻤﺔ ﺍﻷﻣﺔ .١٤٧ :٢
) (٥ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٤٥ :٤ﺣﺪﻳﺚ ،١٥١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠٦ :١٠ﺣﺪﻳﺚ ،٤١٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ :٤
٢٤٢ﺣﺪﻳﺚ .٩١٤
)(٤٥٣
ﻛﺘﺎﺏ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ
)(٤٥٥
ﻛﺘﺎﺏ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ
ﻣﺴﺄﻟﺔ :١ﺍﻟﻤﺤﺎﺭﺏ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺁﻳﺔ ﺍﻟﻤﺤﺎﺭﺑﺔ ) (١ﻫﻢ ﻗﻄﺎﻉ
ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻳﻦ ﻳﺸﻬﺮﻭﻥ ﺍﻟﺴﻼﺡ ،ﻭﻳﺨﻴﻔﻮﻥ ﺍﻟﺴﺒﻴﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻭﺟﻤﺎﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ).(٢
ﻭﻗﺎﻝ ﻗﻮﻡ :ﻫﻢ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺇﺫﺍ ﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ،ﻭﻟﺤﻘﻮﺍ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ ،ﻭﺣﺎﺭﺑﻮﺍ
ﺍﻟﻤﺴﻠﻤﻴﻦ ).(٣
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ :ﺍﻟﻤﺮﺍﺩ ﺑﺎﻵﻳﺔ ﺍﻟﻤﺮﺗﺪﻭﻥ ) ،(٤ﻷﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻲ ﺍﻟﻌﺮﻳﻨﻴﻴﻦ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
--------------------
) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
) (٢ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٨ :٢٠ﻭﺃﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٢٩٧ :١٠ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٥ :٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٨٤ :٢٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٨ :٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٢
،١١٠ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٥ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٧٢ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٩٧ :٦ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٤٩ :٦ﻭﺍﻟﺨﺮﺷﻲ ،١٠٤ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٣٥ :٧
) (٣ﺍﻟﻤﺤﻠﻰ ٣٠٠ :١١ﻭ ،٣٠١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٨٤ :٢٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩١ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٧ :٦
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٣١ :٤ﺣﺪﻳﺚ ،٤٣٦٩ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٨٢ :٨ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢٩٤ :٦
ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٧٢ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٧ :٦
) (٥ﺍﻟﻌﺮﻧﻴﻴﻦ :ﻧﺴﺒﺔ ﺇﻟﻰ ﻋﺮﻳﻨﺔ ﻣﻮﺿﻊ ﻗﺮﺏ ﻣﻜﺔ.
) (٦ﺍﻟﻜﺎﻓﻲ ٢٤٥ :٧ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٤ :١٠ﺣﺪﻳﺚ .٥٣٣
)(٤٥٧
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻴﺎﻕ ﺍﻵﻳﺔ " :ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻘﺪﺭﻭﺍ
ﻋﻠﻴﻬﻢ ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻠﻪ ﻏﻔﻮﺭ ﺭﺣﻴﻢ " ) (١ﻓﺄﺧﺒﺮ ﺃﻥ ﺍﻟﻌﻘﻮﺑﺔ ﺗﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﻗﺒﻞ
ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻭﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻛﺎﻧﺖ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﻢ ﻗﺒﻞ
ﺍﻟﻘﺪﺭﺓ ﻭﺑﻌﺪ ﺍﻟﻘﺪﺭﺓ ﺳﻮﺍﺀ ،ﻓﻠﻤﺎ ﺧﺺ ﺑﺎﻟﺬﻛﺮ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻭﺃﻓﺮﺩﻫﺎ
ﺑﺎﻟﺤﻜﻢ ،ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﺷﻬﺮ ﺍﻟﺴﻼﺡ ،ﻭﺃﺧﺎﻑ ﺍﻟﺴﺒﻴﻞ ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ،ﻛﺎﻥ ﺣﻜﻤﻪ
ﻣﺘﻰ ﻇﻔﺮ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺘﻌﺰﻳﺮ ،ﻭﺗﻌﺰﻳﺮﻩ ﺃﻥ ﻳﻨﻔﻴﻪ ﻣﻦ ﺍﻟﺒﻠﺪ .ﻭﺇﻥ ﻗﺘﻞ ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ
ﻗﺘﻞ ،ﻭﺍﻟﻘﺘﻞ ﻣﺘﺤﺘﻢ ﻋﻠﻴﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ،ﻭﺇﻥ ﻗﺘﻞ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻗﺘﻞ ﻭﺻﻠﺐ،
ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻭﻟﻢ ﻳﻘﺘﻞ ﻗﻄﻌﺖ ﻳﺪﻩ ﻭﺭﺟﻠﻪ ﻣﻦ ﺧﻼﻑ ،ﻭﻳﻨﻔﻰ ﻣﻦ ﺍﻷﺭﺽ ﻣﺘﻰ
ﺍﺭﺗﻜﺐ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﺍ ،ﻭﻳﺘﺒﻌﻬﻢ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺃﻭ ﺣﻠﻮﺍ ﻓﻲ ﻃﻠﺒﻬﻢ ،ﻓﺈﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻬﻢ
ﺃﻗﺎﻡ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺤﺪﻭﺩ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ) ،(٢ﻭﻓﻲ
ﺍﻟﻔﻘﻬﺎﺀ ﺣﻤﺎﺩ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻧﺤﻮ ﻫﺬﺍ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﺇﻧﻤﺎ ﺧﺎﻟﻒ ﻓﻲ ﻓﺼﻠﻴﻦ:
ﻗﺎﻝ :ﺇﺫﺍ ﻗﺘﻞ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻗﻄﻊ ﻭﻗﺘﻞ ،ﻭﻋﻨﺪﻧﺎ ﻳﺼﻠﺐ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺇﻥ ﺍﻟﻨﻔﻲ ﻋﻨﺪﻧﺎ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻋﻨﺪﻩ ﺍﻟﻨﻔﻲ ﻫﻮ ﺍﻟﺤﺒﺲ ).(٥
--------------------
) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٤ :
) (٢ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٨٦ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٨٠ :٨ﻭ ،٨١
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٨٣ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٥١ :٦
) (٣ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٨٠ :٨ﻭ ،٨١ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٠٤ :٢٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٥ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٧٠ :٤
) (٤ﺍﻟﻤﺒﺴﻮﻁ ١٩٥ :٩ﻭ ،١٩٩ﻭﺍﻟﻨﺘﻒ ،٦٥٥ :٢ﻭﺍﻟﻠﺒﺎﺏ ،١٠٣ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٠ :٤
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٨٤ :٢٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١١٠ :١٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٣ :٧ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
،٢٣٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٤ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٣٠٠ :١٠ﻭ ،٣٠٧ﻭﺍﻟﻤﺠﻤﻮﻉ ١٠٩ :٢٠ﻭ ،١١٠
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٩٩ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٢ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٨ :٢
ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻤﺨﺘﺎﺭ .١١٤ :٤
)(٤٥٨
ﻭﺣﻜﻰ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻣﺜﻞ ﻣﺬﻫﺒﻨﺎ ) ،(١ﻭﻟﻴﺲ ﻛﻤﺎ ﺣﻜﺎﻩ .ﻭﺇﻧﻤﺎ
ﺫﻟﻚ ﻣﺬﻫﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ،ﻓﺄﻣﺎ ﻣﺬﻫﺒﻪ ﻓﻤﺎ ﺣﻜﺎﻩ ﺍﻟﻜﺮﺧﻲ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ
ﺃﻥ ﺍﻹﻣﺎﻡ ﻣﺨﻴﺮ ﺑﻴﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ :ﺑﻴﻦ ﺃﻥ ﻳﻘﻄﻊ ﻣﻦ ﺧﻼﻑ ﻭﻳﻘﺘﻞ ،ﺃﻭ ﻳﻘﻄﻊ ﻣﻦ
ﺧﻼﻑ ﻭﻳﺼﻠﺐ ،ﻭﺇﻥ ﺷﺎﺀ ﻗﺘﻞ ﻭﻟﻢ ﻳﻘﻄﻊ ،ﻭﺇﻥ ﺷﺎﺀ ﺻﻠﺐ ﻭﻟﻢ ﻳﻘﻄﻊ ).(٢
ﻭﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻳﺄﺗﻲ.
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻵﻳﺔ ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺻﻔﺔ ﻗﺎﻃﻊ ﺍﻟﻄﺮﻳﻖ ،ﻭﻫﻮ ﺇﺫﺍ ﺷﻬﺮ ﺍﻟﺴﻼﺡ
ﻭﺃﺧﺎﻑ ﺍﻟﺴﺒﻴﻞ ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺘﻪ ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺻﻔﺘﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ
ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺘﺪﺑﻴﺮ ﻗﺘﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ ﺩﻭﻥ ﺍﻟﺘﺪﺑﻴﺮ ﻗﻄﻌﻪ ﻣﻦ
ﺧﻼﻑ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ ﻻ ﺗﺪﺑﻴﺮ ﻭﻻ ﺑﻄﺶ ﻧﻔﺎﻩ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﻧﻔﻴﻪ ﺃﻥ
ﻳﺨﺮﺟﻪ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ﻓﻴﺤﺒﺴﻪ ﻓﻴﻪ ).(٣
ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﻟﻰ ﺃﻥ ﺃﺣﻜﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ،ﻓﻤﺘﻰ ﺷﻬﺮ ﺍﻟﺴﻼﺡ ﻭﺃﺧﺎﻑ ﺍﻟﺴﺒﻴﻞ
ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ،ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ :ﺍﻟﻘﺘﻞ ،ﻭﺍﻟﻘﻄﻊ ،ﻭﺍﻟﺼﻠﺐ،
ﻭﺍﻟﻨﻔﻲ ﻣﻦ ﺍﻷﺭﺽ .ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻋﻄﺎﺀ
ﻭﻣﺠﺎﻫﺪ ).(٤
--------------------
) (١ﺍﻧﻈﺮ ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻤﺨﺘﺎﺭ .١١٥ :٤
) (٢ﺍﻧﻈﺮ ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻤﺨﺘﺎﺭ .١١٥ :٤
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٩٨ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٢ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٤٤٥ :٢ﻭ ،٤٤٦
ﻭﺍﻟﺨﺮﺷﻲ ،١٠٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٦٨ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٠ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٠ :٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ :٢
،٥٩٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٩ :٦
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٩٥ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٩ :٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٢٩٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٣٦ :٧
)(٤٥٩
ﻓﺨﺮﺝ ﻣﻦ ﻫﺬﺍ ﻣﺬﻫﺒﺎﻥ :ﺍﻟﺘﺨﻴﻴﺮ ﻋﻨﺪ ﺍﻟﺘﺎﺑﻌﻴﻦ ).(١
ﻭﺍﻟﺘﺮﺗﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ :ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺇﻥ ﻗﺘﻠﻮﺍ ،ﺃﻭ ﻳﺼﻠﺒﻮﺍ ﺇﻥ ﻗﺘﻠﻮﺍ
ﻭﺃﺧﺬﻭﺍ ﺍﻟﻤﺎﻝ ،ﺃﻭ ﺗﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺧﻼﻑ ﺇﻥ ﺃﺧﺬﻭﺍ ﺍﻟﻤﺎﻝ ﻭﻟﻢ ﻳﻘﺘﻠﻮﺍ،
ﺃﻭ ﻳﻨﻔﻮﺍ ﻣﻦ ﺍﻷﺭﺽ ) ،(٤ﻋﻠﻰ ﻣﺎ ﻓﺴﺮﻧﺎﻩ.
ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﺗﻮﻗﻴﻔﺎ ﺃﻭ ﻟﻐﺔ ،ﻓﺄﻳﻬﻤﺎ ﻛﺎﻥ ﺻﺢ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺃﻳﻀﺎ ﺇﺫﺍ ﺣﻤﻠﻨﺎﻫﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻋﻄﻴﻨﺎ ﻛﻞ ﻟﻔﻈﺔ ﻓﺎﺋﺪﺓ ﺟﺪﻳﺪﺓ ،ﻭﻋﻠﻰ
ﻣﺎ ﻗﺎﻟﻮﻩ ﻻ ﻳﻔﻴﺪ ﺫﻟﻚ ،ﻓﻜﺎﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﻭﻟﻰ.
ﻭﺍﻟﺜﺎﻟﺚ ﻋﻠﻖ ﺍﻟﻠﻪ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻣﻦ ﺣﺎﺭﺏ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ
ﻣﺤﺎﺭﺑﺔ ﺍﻟﻠﻪ ﻻ ﺗﻤﻜﻦ ،ﺛﺒﺖ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺣﺎﺭﺏ ﺃﻫﻞ ﺩﻳﻦ ﺍﻟﻠﻪ ﻭﺩﻳﻦ ﺭﺳﻮﻟﻪ،
ﻓﺎﻗﺘﻀﻰ ﻭﺟﻮﺩ ﺍﻟﻤﺤﺎﺭﺑﺔ ﻣﻨﻬﻢ ،ﻓﻤﻦ ﻋﻠﻖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﺍﻟﻤﺤﺎﺭﺑﺔ ﻓﻘﺪ
ﺗﺮﻙ ﺍﻟﻈﺎﻫﺮ.
ﻭﺍﻟﺮﺍﺑﻊ ﺃﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ،ﻓﺎﺑﺘﺪﺃ ﺑﺎﻷﻏﻠﻆ ﻓﺎﻷﻏﻠﻆ ،ﻭﻛﻞ
ﻣﻮﺿﻊ ﺫﻛﺮ ﺍﻟﻠﻪ ﺃﺣﻜﺎﻣﺎ ،ﻓﺒﺪﺃ ﺑﺎﻷﻏﻠﻆ ،ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻛﻜﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ
ﻭﺍﻟﻘﺘﻞ ،ﻭﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﺑﺪﺃ ﺑﺎﻷﺧﻒ ﻛﻜﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٩٥ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
،١٠٩
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٢ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ٥٩٦ :٢ﻭ ،٥٩٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٦٩ :٤
) (٢ﺍﻷﻡ ،١٥٢ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ١٠٩ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٨ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٦ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٤٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٠ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٥ :٢
ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٥ :٩ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٦٩ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .٩٤ :٧
) (٣ﺍﻟﻜﺎﻓﻲ ٢٤٦ :٧ﻭ ٢٤٧ﺣﺪﻳﺚ ٨ﻭ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٢ :١٠ﻭ ١٣٥ﺣﺪﻳﺚ ٥٢٥ﻭ .٥٣٥
) (٤ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٨٦ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٨٣ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٥٩٦ :٢
)(٤٦٠
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﻳﺤﻞ ﺩﻡ ﺍﻣﺮﺉ
ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ :ﻛﻔﺮ ﺑﻌﺪ ﺇﻳﻤﺎﻥ ،ﺃﻭ ﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ،ﺃﻭ ﻗﺘﻞ ﻧﻔﺲ ﺑﻐﻴﺮ
ﻧﻔﺲ ) .(١ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ،ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﻘﺘﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ ).(٢
ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﻻ ﻗﻄﻊ ﺇﻻ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ) .(٣ﻭﻣﻦ ﻗﻄﻊ ﻗﺒﻞ ﺃﺧﺬﻩ ﺍﻟﻤﺎﻝ ﻓﻘﺪ ﺗﺮﻙ
ﺍﻟﺨﺒﺮ.
ﻣﺴﺄﻟﺔ :٣ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻧﻔﻴﻪ ﻋﻦ ﺍﻷﺭﺽ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺑﻠﺪﻩ ،ﻭﻻ ﻳﺘﺮﻙ ﺃﻥ
ﻳﺴﺘﻘﺮ ﻓﻲ ﺑﻠﺪ ﺣﺘﻰ ﻳﺘﻮﺏ .ﻓﺈﻥ ﻗﺼﺪ ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﻣﻨﻊ ﻣﻦ ﺩﺧﻮﻟﻪ ،ﻭﻗﻮﺗﻠﻮﺍ ﻋﻠﻰ
ﺗﻤﻜﻴﻨﻬﻢ ﻣﻦ ﺩﺧﻮﻟﻪ ﺇﻟﻴﻬﻢ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻧﻔﻴﻪ ﺃﻥ ﻳﺤﺒﺲ ﻓﻲ ﺑﻠﺪﻩ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺳﺮﻳﺞ ﻳﺤﺒﺲ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻩ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻤﺤﺎﺭﺏ ،ﺍﻧﺤﺘﻢ ﺍﻟﻘﺘﻞ ﻋﻠﻴﻪ ،ﻭﻟﻢ ﻳﺠﺰ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻷﺣﺪ .ﻭﺑﻪ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٠ :٤ﺣﺪﻳﺚ ،٤٥٠٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٧١ :٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ،١٦٣ :١ﻭﺳﻨﻦ
ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٧ :٢ﺣﺪﻳﺚ ٢٥٣٣ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ٣٥٠ :٤ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ
ﺍﻟﻤﺼﺎﺩﺭ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٢ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٩ :٨ﻭﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٨٣ :٢ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ
ﺍﻵﺛﺎﺭ ١٦٥ :٣ﻭ ،١٦٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٢٥٤ :٨
) (٣ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﻴﺮ ،٢١٠ :٧ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٦ :٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١٠٣ :١٢ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ
٣٨٤ :٥ﺣﺪﻳﺚ .١٣٣٤٥
) (٤ﺍﻟﻠﺒﺎﺏ ،١٠٣ :٣ﻭﺍﻟﻨﺘﻒ ،٦٥٥ :٢ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،١١٠ :١٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٦ :٣ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ ،٨٢ :٨ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٧ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٣٠٩ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٦ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٦ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٩ :٦
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٨٢ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٢٤٥ :٧ﺣﺪﻳﺚ ٣ﻭ ٨ﻭ ،٩ﻭﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٣١٧ :١ﺣﺪﻳﺚ .٩٩ - ٩٨
)(٤٦١
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ).(٢
ﻭﺣﻜﻲ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﻗﺘﻞ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ ﺍﻧﺤﺘﻢ ﻗﺘﻠﻪ ،ﻭﺇﻥ ﻗﺘﻞ
ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻌﻔﻮ ) .(٣ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﻮﻟﻪ :ﺛﻢ ﺃﻧﺘﻢ ﻳﺎ ﺧﺰﺍﻋﺔ ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ .ﺗﻤﺎﻡ ﺍﻟﺨﺒﺮ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻭﻷﻥ ﻭﺟﻮﺏ ﺍﻟﻘﺘﻞ ﻣﺠﻤﻊ ﻋﻠﻴﻪ،
ﻭﺍﻟﺘﺨﻴﻴﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﺍﻵﻳﺔ ) (٦ﺗﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻷﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻭﺟﺐ
ﺍﻟﻘﺘﻞ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺘﺨﻴﻴﺮ.
ﻣﺴﺄﻟﺔ :٥ﺍﻟﺼﻠﺐ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻘﺘﻞ ﺛﻢ ﻳﺼﻠﺐ ،ﻭﻳﻨﺰﻝ ﺑﻌﺪ ﺛﻼﺛﺔ
ﺃﻳﺎﻡ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺜﻞ ﺫﻟﻚ ).(٧
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٠ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٥ :٢٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢
ﻭﺍﻟﻮﺟﻴﺰ
،١٧٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٢ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٢٩٩ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٩ :٦
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٢ :٨ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٥ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٩ :٢٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٠ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٠ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٦ :٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٩٩ :٤
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٦ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .١٨٧ :٢
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٢ :٤ﺣﺪﻳﺚ ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٩٥ :٣ﺣﺪﻳﺚ ،٥٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
:٤
٢١ﺣﺪﻳﺚ ،١٤٠٦ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٨٥ :٦ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ .١٦٩٤
) (٥ﺍﻟﻜﺎﻓﻲ ٢٤٦ :٧ﺣﺪﻳﺚ ،٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣١ :١٠ﺣﺪﻳﺚ ٥٢٣ﻭ ،٥٢٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٦ :٤
ﺣﺪﻳﺚ ٩٦٩ﻭ .٩٧١
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
) (٧ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٢ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٣٢ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٥ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
،١٦٨ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣١٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٣ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٧ :٧ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،٢٠٠ :٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٥٩٩ :٢
)(٤٦٢
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ :ﻻ ﻳﻨﺰﻝ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﺑﻞ ﻳﺘﺮﻙ ﺣﺘﻰ ﻳﺴﻴﻞ
ﺻﺪﻳﺪﺍ ).(١
ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺑﻪ :ﻳﺼﻠﺐ ﺣﻴﺎ ﻭﻳﺘﺮﻙ ﺣﺘﻰ ﻳﻤﻮﺕ ).(٢
ﻭﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﺭﻭﺍﻳﺘﺎﻥ :ﺇﺣﺪﺍﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﻳﺼﻠﺐ ﺣﻴﺎ
ﻭﻳﻨﻔﺞ ﺑﻄﻨﻪ ﺑﺎﻟﺮﻣﺢ ﺣﺘﻰ ﻳﻤﻮﺕ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻤﺤﺎﺭﺏ ﻭﻟﺪﺍ ﺃﻭ ﻋﺒﺪﺍ ﻣﻤﻠﻮﻛﺎ ،ﺃﻭ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻗﺘﻞ ﺫﻣﻴﺎ،
ﻓﺈﻧﻪ ﻳﻘﺘﻞ ﺑﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ .ﻭﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ ﻋﻨﺪﻫﻢ :ﻻ ﻳﻘﺘﻞ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺃﻥ ﻳﻘﺘﻠﻮﺍ " ) (٦ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺇﻥ ﻗﺘﻠﻮﺍ،
ﻭﻟﻢ ﻳﻔﺼﻞ .ﻭﺗﺨﺼﻴﺼﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻗﻮﻱ ﺃﻳﻀﺎ ،ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻳﻘﺘﻞ ﻭﺍﻟﺪ ﺑﻮﻟﺪﻩ ) .(٧ﻭﻻ
--------------------
) (١ﺍﻟﻤﺠﻤﻮﻉ ،١٠٥ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٤ :٨ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٢ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٣٢ :
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢٠١ :٦
) (٢ﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٥ :٢٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٠٠ :٦ﻭﻧﻴﻞ
ﺍﻷﻭﻃﺎﺭ .٣٣٧ :٧
) (٣ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٥ :٧ﻭﺍﻟﻤﺤﻠﻰ ،٣١٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٣٠٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣٣٧ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ٢٤٦ :٧ﺣﺪﻳﺚ ٧ﻭ ٢٦٨ :٧ﺣﺪﻳﺚ ،٣٩ﻭﺍﻟﻔﻘﻴﻪ ٤٨ :٤ﺣﺪﻳﺚ ١٦٦ﻭ ،١٦٧
ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :١٠ﻭ ١٥٠ﺣﺪﻳﺚ ٥٣٤ﻭ .٦٠٠
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٠ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
.١٥٤ :٦
) (٦ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
) (٧ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٤٩ :١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٩ :٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤١ :٣ﺣﺪﻳﺚ ١٨٠ﻭ
١٨١ﻭﻓﻴﻪ " :ﻻ ﻳﻘﺘﻞ ﺍﻟﻮﺍﻟﺪ ﺑﺎﻟﻮﻟﺪ ".
)(٤٦٣
ﻳﻘﺘﻞ ﻣﺆﻣﻦ ﺑﻜﺎﻓﺮ ) .(١ﺇﻻ ﺃﻥ ﺍﻟﻤﺤﺎﺭﺏ ﺑﻨﺤﺘﻢ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻟﻜﻮﻧﻪ ﻣﺤﺎﺭﺑﺎ ،ﺃﻻ ﺗﺮﻯ
ﺃﻧﻪ ﻟﻮ ﻋﻔﻰ ﺍﻟﻮﻟﻲ ﻋﻨﻪ ﻟﻮﺟﺐ ﻗﺘﻠﻪ ،ﻓﻼ ﻳﻤﺘﻨﻊ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﺠﺐ ﻗﺘﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ
ﻗﺘﻞ ﻭﻟﺪﻩ ﺃﻭ ﺫﻣﻴﺎ ﻟﻜﻮﻧﻪ ﻣﺤﺎﺭﺑﺎ.
ﻣﺴﺄﻟﺔ :٧ﻗﺪ ﻗﻠﻨﺎ ﺃﻥ ﺍﻟﻤﺤﺎﺭﺏ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻗﻄﻊ ،ﻭﻻ ﻳﺠﺐ ﻗﻄﻌﻪ ﺣﺘﻰ
ﻳﺄﺧﺬ ﻧﺼﺎﺑﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،،ﻭﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺑﻪ.
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻳﻘﻄﻊ ﻓﻲ ﻗﻠﻴﻞ ﺍﻟﻤﺎﻝ ﻭﻛﺜﻴﺮﻩ ) ،(٢ﻭﻫﻮ ﻗﻮﻱ ﺃﻳﻀﺎ ،ﻷﻥ ﺍﻷﺧﺒﺎﺭ
ﻭﺭﺩﺕ ﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻭﺟﺐ ﻗﻄﻌﻪ ) ،(٣ﻭﻟﻢ ﻳﻘﻴﺪﻭﺍ ،ﻓﻮﺟﺐ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻣﺠﻤﻊ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﺑﻪ ،ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻟﻴﺲ ﻋﻠﻴﻪ
ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻘﻄﻊ ﻓﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ).(٤
ﻣﺴﺄﻟﺔ :٨ﺣﻜﻢ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ﻓﻲ ﺍﻟﺒﻠﺪ ﻭﺍﻟﺒﺎﺩﻳﺔ ﺳﻮﺍﺀ ،ﻣﺜﻞ ﺃﻥ ﻳﺤﺎﺻﺮﻭﺍ
--------------------
) (١ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٩٩ :١٠ﺣﺪﻳﺚ ،١٨٥٠٧ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١٠٤ :٢ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﻳﺪ :٦
،٢٩٢ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٩٢ :٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٨٠ :٢ﻭ ١٩٤ﻭ ،٢١٥ﻭﺍﻟﻤﺴﺘﺪﺭﻙ
ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ١٤١ :٢ﻭ ،٢٧٥ :٤ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ٣٣٤ :٤ﻭ ،٣٣٥ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٢٠٤ :١٢
) (٢ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٢ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨١ :٤ﻭﺍﻟﻮﺟﻴﺰ
،١٧٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٤ :٢٠ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٧ :١٠ﻭﺍﻟﺸﺮﺡ
ﺍﻟﻜﺒﻴﺮ ،٣٠٧ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٨٢ :٨ﻭ ،٨٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٨ :٢ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٤ - ١٥٣ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٩ :٦
) (٣ﺍﻟﻜﺎﻓﻲ ٢٤٦ :٧ﺣﺪﻳﺚ ٨ﻭ ،١١ﻭﺍﻟﻔﻘﻴﻪ ٤٧ :٤ﺣﺪﻳﺚ ،١٦٥ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣١ :١٠ﺣﺪﻳﺚ ٥٢٣
ﻭ ٥٢٥ﻭ ،٥٢٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٥٦ :٤ﺣﺪﻳﺚ .٩٦٩
) (٤ﺍﻟﻤﻮﻃﺄ ٨٣٢ :٢ﺣﺪﻳﺚ ،٢٤ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،١٦٥ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٥٤ :٨ﻭﻣﺴﻨﺪ
ﺍﻟﺸﺎﻓﻌﻲ .٨٣ :٢
)(٤٦٤
ﻗﺮﻳﺔ ﻭﻳﻔﺘﺤﻮﻫﺎ ﻭﻳﻐﻠﺒﻮﺍ ﺃﻫﻠﻬﺎ ،ﻭﻳﻔﻌﻠﻮﺍ ﻣﺜﻞ ﻫﺬﺍ ﻓﻲ ﺑﻠﺪ ﺻﻐﻴﺮ ،ﺃﻭ ﻃﺮﻑ ﻣﻦ
ﺃﻃﺮﺍﻑ ﺍﻟﺒﻠﺪ ،ﺃﻭ ﻛﺎﻥ ﺑﻬﻢ ﻛﺜﺮﺓ ﻓﺄﺣﺎﻃﻮﺍ ﺑﺒﻠﺪ ﻛﺒﻴﺮ ﻭﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻴﻬﻢ ،ﺍﻟﺤﻜﻢ ﻓﻴﻬﻢ
ﻭﺍﺣﺪ .ﻭﻫﻜﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺩﻋﺎﺭ ﺍﻟﺒﻠﺪ ﺇﺫﺍ ﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺃﺧﺬﻭﺍ ﺃﻣﻮﺍﻟﻬﻢ ﻋﻠﻰ
ﺻﻔﺔ ﻻ ﻏﻮﺙ ﻟﻬﻢ ،ﺍﻟﺒﺎﺏ ﻭﺍﺣﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ).(١
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﺒﻠﺪ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ،ﻓﺈﻥ
ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﻓﻠﻴﺴﻮﺍ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ :ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﺒﻠﺪ ﺃﻭ ﻓﻲ ﺍﻟﻘﺮﺏ ﻣﻨﻪ ﻣﺜﻞ ﻣﺎ ﺑﻴﻦ
ﺍﻟﺤﻴﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ،ﺃﻭ ﺑﻴﻦ ﻗﺮﻳﺘﻴﻦ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) .(٤ﻭﺃﻳﻀﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻧﻤﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ
ﻳﺤﺎﺭﺑﻮﻥ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ " ) (٥ﺇﻟﻰ ﺁﺧﺮ ﺍﻵﻳﺔ ،ﻭﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺍﻟﺒﻠﺪ ﻭﻏﻴﺮ
ﺍﻟﺒﻠﺪ.
ﻣﺴﺄﻟﺔ :٩ﻻ ﻳﺠﺐ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﻋﻠﻰ ﺍﻟﻄﻠﻴﻊ ﻭﺍﻟﺮﺩﺀ ،ﻭﺇﻧﻤﺎ ﺗﺠﺐ ﻋﻠﻰ ﻣﻦ
ﻳﺒﺎﺷﺮ ﺍﻟﻘﺘﻞ ،ﺃﻭ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ ،ﺃﻭ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
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) (١ﺍﻷﻡ ،١٥٢ :٦ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٥ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
،١٠٤ﻭﺍﻟﻤﺒﺴﻮﻁ ،٢٠١ :٩ﻭﺍﻟﻨﺘﻒ ،٦٥٨ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٢ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٧٤ :٤ﻭ ،٢٧٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٩ :٣ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،١٥١ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٥٩٤ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٦ :٧ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ
،١٥١ :٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٨ :٦
) (٢ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٥ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٦ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٨ :٦
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٢٠١ :٩ﻭﺍﻟﻨﺘﻒ ،٦٥٧ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٢ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٧٤ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٦ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٣٥ :٣ﻭ ،٢٣٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٨٥ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٩ :٢٠ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٢ :٢ﻭﺍﻟﻤﺤﻠﻰ ،٣٠٣ :١١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ
،٥٩٤ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٦ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٤٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٨ :٦
) (٤ﺍﻟﻜﺎﻓﻲ ٢٤٥ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ،١٦٩ :٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٤ :١٠ﺣﺪﻳﺚ .٥٣٢
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
) (٦ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،١٠٦ :٢٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٨٦ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥١ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،١٩٨ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٧ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٣١٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٣ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٤ :٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
.١٦٩
)(٤٦٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺤﻜﻢ ﻳﺘﻌﻠﻖ ﺑﻬﻢ ﻛﻠﻬﻢ ،ﻓﻠﻮ ﺃﺧﺬ ﻭﺍﺣﺪ ﺍﻟﻤﺎﻝ ﻗﻄﻌﻮﺍ
ﻛﻠﻬﻢ ،ﻭﻟﻮ ﻗﺘﻞ ﻭﺍﺣﺪ ﻗﺘﻠﻮﺍ ﻛﻠﻬﻢ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﺛﺒﺎﺕ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺒﺎﺷﺮ
ﺷﻴﺌﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻳﺤﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ
ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ :ﻛﻔﺮ ﺑﻌﺪ ﺇﻳﻤﺎﻥ ،ﺃﻭ ﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ،ﺃﻭ ﻗﺘﻞ ﻧﻔﺲ ﺑﻐﻴﺮ
ﻧﻔﺲ ) ،(٢ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ،ﻷﻧﻪ ﻟﻴﺲ ﺑﻮﺍﺣﺪ ﻣﻨﻬﻢ.
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﺟﺮﺡ ﺍﻟﻤﺤﺎﺭﺏ ﺟﺮﺣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﻏﻴﺮ ﺣﺪ ﺍﻟﻤﺤﺎﺭﺑﺔ
ﻣﺜﻞ ﻗﻄﻊ ﺍﻟﻴﺪ ،ﺃﻭ ﺍﻟﺮﺟﻞ ،ﺃﻭ ﻗﻠﻊ ﺍﻟﻌﻴﻦ ﻭﻏﻴﺮ ﺫﻟﻚ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﺑﻼ
ﺧﻼﻑ ،ﻭﻻ ﻳﻨﺤﺘﻢ ﺑﻞ ﻟﻠﻤﺠﺮﻭﺡ ﺍﻟﻌﻔﻮ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻵﺧﺮ ﺃﻧﻪ ﻳﻨﺤﺘﻢ ﻣﺜﻞ
ﺍﻟﻨﻔﺲ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺍﻟﻌﻔﻮ ،ﻭﺍﻧﺤﺘﺎﻣﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،١٩٨ :٩ﻭﺍﻟﻠﺒﺎﺏ ،١٠٥ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٣٧ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٢٧١ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧١ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٣١٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٣ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٦ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥١ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٩ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٨ :٦
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٧١ :٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٩٢ :٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٩ :٨ﻭ ،١٩٤ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ
ﺍﻟﺼﺤﻴﺤﻴﻦ ٣٥٠ :٤ﻭ ،٣٦٧ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣١٧ :٣ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٠ :٤ﺣﺪﻳﺚ ،٤٥٠٢
ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩٦ :٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٦١ :١ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ .٥٩٧ :٢
) (٣ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٠٥ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ .١٨٣ :٤
)(٤٦٦
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﻤﺤﺎﺭﺏ ﻳﺪ ﺭﺟﻞ ،ﻭﻗﺘﻠﻪ ﻓﻲ ﺍﻟﻤﺤﺎﺭﺑﺔ ،ﻗﻄﻊ ﺛﻢ ﻗﺘﻞ،
ﻭﻫﻜﺬﺍ ﻟﻮ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ ،ﺛﻢ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ،ﺍﻗﺘﺺ ﻣﻨﻪ ﺛﻢ
ﻗﻄﻊ ﻣﻦ ﺧﻼﻑ ﺑﺄﺧﺬ ﺍﻟﻤﺎﻝ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﻗﻄﻊ ﺛﻢ ﻗﺘﻞ ،ﻗﺘﻞ ﻭﻟﻢ ﻳﻘﻄﻊ .ﻭﺇﻥ ﻗﻄﻊ ﻳﺴﺎﺭ ﺭﺟﻞ ﺛﻢ
ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﻤﺤﺎﺭﺑﺔ ،ﺳﻘﻂ ﺍﻟﻘﻄﻊ ﻗﺼﺎﺻﺎ ،ﻭﻗﻄﻊ ﺑﺄﺧﺬ ﺍﻟﻤﺎﻝ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻟﻘﺼﺎﺹ ﺣﻖ ﻵﺩﻣﻲ ،ﻭﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﻤﺤﺎﺭﺑﺔ ﺣﻖ ﻟﻠﻪ ،ﻭﺩﺧﻮﻝ ﺃﺣﺪ
ﺍﻟﺤﻘﻴﻦ ﻓﻲ ﺍﻵﺧﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃﻥ
ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٣ﺍﻵﻳﺔ ﻭﻓﻴﻬﺎ ﺩﻟﻴﻼﻥ :ﺃﺣﺪﻫﻤﺎ ﻗﻮﻟﻪ " ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ " ) (٤ﻭﻟﻢ
ﻳﻔﺼﻞ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﺃﻭ ﻟﻢ ﻳﺄﺧﺬﻩ.
ﻭﺍﻟﺜﺎﻧﻲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ " ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ " ) (٥ﻭﻫﺬﺍ ﺟﺮﺡ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻭﻓﻲ ﺍﻟﻴﺪ ﺧﻤﺴﻮﻥ ﻣﻦ ﺍﻹﺑﻞ ) (٦ﻭﻟﻢ
ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :١٢ﺍﻟﻤﺤﺎﺭﺏ ﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ﻷﺟﻞ ﺍﻟﻤﺤﺎﺭﺑﺔ ،ﻣﺜﻞ
ﺍﻧﺤﺘﺎﻡ ﺍﻟﻘﺘﻞ ،ﺃﻭ ﻗﻄﻊ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﻣﻦ ﺧﻼﻑ ،ﺃﻭ ﺍﻟﺼﻠﺐ ،ﺛﻢ ﺗﺎﺏ ﻗﺒﻞ ﺃﻥ
ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﺳﻘﻂ ﺑﻼ ﺧﻼﻑ .ﻭﺇﻥ ﺗﺎﺏ ﺑﻌﺪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻻ ﻳﺴﻘﻂ ﺑﻼ
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) (١ﺍﻷﻡ ،١٥٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨٠ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٤ :٤ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﺟﺎ ،٥٣٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٩ :٢ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣٣٦ :٧ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .١٩٩ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٩٦ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٧ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٢ :٤ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٢ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٠٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٣ :١٠ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :٧
،٣٣٦ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٩٩ :٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٦٩ :٢
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٦ﺍﻟﻤﻮﻃﺄ ،٨٤٩ :٢ﺣﺪﻳﺚ ،١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٥٩ :٨ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٠ :٩ﺣﺪﻳﺚ
،١٧٦٧٩ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٧٣ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٢٨ :٤
)(٤٦٧
ﺧﻼﻑ ،ﻭﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻵﺩﻣﻴﻴﻦ ﻓﻼ ﻳﺴﻘﻂ ،ﻛﺎﻟﻘﺼﺎﺹ ،ﻭﺍﻟﻘﺬﻑ،
ﻭﺿﻤﺎﻥ ﺍﻷﻣﻮﺍﻝ ،ﻭﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﻻ ﺗﺨﺘﺺ ﺑﺎﻟﻤﺤﺎﺭﺑﺔ ﻛﺤﺪ
ﺍﻟﺰﻧﺎ ،ﻭﺍﻟﺸﺮﺏ ،ﻭﺍﻟﻠﻮﺍﻁ ﻓﺈﻧﻬﺎ ﺗﺴﻘﻂ ﻋﻨﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﺗﺴﻘﻂ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺎﺋﺐ ﻗﺒﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﻳﺴﻘﻂ ﺣﺪﻩ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻴﻬﻢ " ).(٢
ﻣﺴﺄﻟﺔ :١٣ﻛﻞ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﺃﻭ
ﺍﻟﺰﻧﺎ ،ﺃﻭ ﺍﻟﺴﺮﻗﺔ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ،ﺛﻢ ﺗﺎﺏ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ،ﻓﺈﻧﻬﺎ
ﺑﺎﻟﺘﻮﺑﺔ ﺗﺴﻘﻂ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﺗﺴﻘﻂ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ -ﺇﻟﻰ ﻗﻮﻟﻪ -ﻓﻤﻦ ﺗﺎﺏ ﻣﻦ ﺑﻌﺪ ﻇﻠﻤﻪ
ﻭﺃﺻﻠﺢ ﻓﺈﻥ ﺍﻟﻠﻪ ﻳﺘﻮﺏ ﻋﻠﻴﻪ ﺇﻥ ﺍﻟﻠﻪ ﻏﻔﻮﺭ ﺭﺣﻴﻢ " ) (٥ﻓﺄﻣﺮ ﺑﻘﻄﻊ ﺍﻟﺴﺎﺭﻕ ﻗﺒﻞ
ﺍﻟﺘﻮﺑﺔ ،ﺛﻢ ﺑﻴﻦ ﺃﻥ ﻣﻦ ﺗﺎﺏ ﻣﻨﻬﻢ ﻭﺃﺻﻠﺢ ﻋﻤﻠﻪ ،ﻓﺈﻥ ﺍﻟﻠﻪ ﻳﻐﻔﺮ ﻟﻪ ،ﺛﺒﺖ ﺃﻧﻪ ﻳﺴﻘﻂ
ﻋﻨﻪ.
ﻓﺈﻥ ﻗﻴﻞ :ﺍﻟﻤﺮﺍﺩ ﻏﻔﺮﺍﻥ ﺍﻟﻤﺄﺛﻢ.
ﻗﻠﻨﺎ :ﺇﻥ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻫﻮ ﺍﻟﻘﻄﻊ ،ﻓﻌﺎﺩﺕ ﺍﻟﻜﻨﺎﻳﺔ ﺇﻟﻴﻪ ،ﻭﺍﻟﺜﺎﻧﻲ ﻳﺤﻤﻞ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨٠ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٥٨ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١١
،٣٠٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣١٠ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ٢٠١ :٦ﻭ .٢٠٢
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٣٤ :
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٨ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٦٩ :٢
) (٤ﺍﻟﻜﺎﻓﻲ ٢٤٨ :٧ﺣﺪﻳﺚ ،١٣ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :١٠ﺣﺪﻳﺚ .٥٣٥
) (٥ﺍﻟﻤﺎﺋﺪﺓ ٣٨ :ﻭ .٣٩
)(٤٦٨
ﻋﻠﻴﻬﻤﺎ .ﻭﺃﻳﻀﺎ ﺃﻧﻪ ﺷﺮﻁ ﻓﻴﻪ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻤﺄﺛﻢ ﺗﺴﻘﻂ ﺑﻤﺠﺮﺩ ﺍﻟﺘﻮﺑﺔ ﺛﺒﺖ ﺃﻥ
ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ.
ﻭﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻹﺳﻼﻡ ﻳﺠﺐ ﻣﺎ ﻗﺒﻠﻪ ).(١
ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﺍﻟﺘﻮﺑﺔ ﺗﺠﺐ ﻣﺎ ﻗﺒﻠﻬﺎ ).(٢
ﻭﺭﻭﻱ :ﺃﻥ ﺭﺟﻼ ﺃﺗﻰ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﺇﻧﻲ ﺃﺻﺒﺖ ﺣﺪﺍ ﻓﺄﻗﻤﻪ
ﻋﻠﻲ ،ﻓﻘﺎﻝ :ﺃﻟﻴﺲ ﻗﺪ ﺗﻮﺿﺄﺕ؟ ﻗﺎﻝ ﺑﻠﻰ ،ﻗﺎﻝ :ﺃﻟﻴﺲ ﻗﺪ ﺻﻠﻴﺖ؟ ﻗﺎﻝ:
ﺑﻠﻰ ،ﻓﻘﺎﻝ :ﻗﺪ ﺳﻘﻂ ﻋﻨﻚ ).(٣
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺣﺪ ﺍﻟﻘﺬﻑ ،ﻭﺣﺪ ﺍﻟﺰﻧﺎ ،ﻭﺣﺪ ﺍﻟﺴﺮﻗﺔ .ﻭﻭﺟﻮﺏ
ﺍﻟﻘﻄﻊ ﻗﻄﻊ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﺑﺎﻟﻤﺤﺎﺭﺑﺔ ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻓﻴﻬﺎ ،ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺑﻘﺘﻞ ﻓﻲ
ﻏﻴﺮ ﺍﻟﻤﺤﺎﺭﺑﺔ ،ﻓﺎﺟﺘﻤﻊ ﺣﺪﺍﻥ ﻋﻠﻴﻪ ﻭﻗﻄﻌﺎﻥ ﻭﻗﺘﻞ ،ﻓﺈﻧﻪ ﺗﺴﺘﻮﻓﻲ ﻣﻨﻪ ﺍﻟﺤﺪﻭﺩ ﻛﻠﻬﺎ،
ﺛﻢ ﻳﻘﺘﻞ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺴﻘﻂ ﻛﻠﻬﺎ ﻭﻳﻘﺘﻞ ،ﻓﺈﻥ ﺍﻟﻘﺘﻞ ﻳﺄﺗﻲ ﻋﻠﻰ ﺍﻟﻜﻞ ).(٥
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻨﺨﻌﻲ ).(٦
ﻭﻷﺑﻲ ﺣﻨﻴﻔﺔ ﺗﻔﺼﻴﻞ ،ﻗﺎﻝ ﻳﻘﺘﻞ ﺑﻐﻴﺮ ﺣﺪ ﺇﻻ ﺣﺪ ﺍﻟﻘﺬﻑ ،ﻓﺈﻧﻪ ﻳﻘﺎﻡ ﻋﻠﻴﻪ
ﺍﻟﺤﺪ ﺛﻢ ﻳﻘﺘﻞ ).(٧
--------------------
) (١ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻲ ﻣﺴﻨﺪﻩ ١٩٩ :٤ﻭ ٢٠٤ﻭ ،٢٠٥ﻭﺍﺑﻦ ﺳﻌﺪ ﻓﻲ ﻃﺒﻘﺎﺗﻪ ،٤٩٧ :٧ﻭﺍﻟﻤﺘﻘﻲ
ﺍﻟﻬﻨﺪﻱ ﻓﻲ ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٣٧٤ :١٣ﺣﺪﻳﺚ ٣٧٠٢٤ﻭﻓﻴﻬﺎ " :ﺍﻹﺳﻼﻡ ﻳﺠﺐ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ".
) (٢ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٠ :٢
) (٣ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٦٣ :٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٣٣٣ :٨ﺑﺘﻔﺎﻭﺕ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٩ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٢ :٢
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٣٣ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٨٤ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،١٩٩ :٦ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٨٣ :٨
) (٥ﺍﻟﻔﺘﺎﻭﻱ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٧ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٦٩ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٢ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
،١٩٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٣ :٨ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻤﺨﺘﺎﺭ .١١٥ :٤
) (٦ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٧ﻟﻢ ﺃﻇﻔﺮ ﺑﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(٤٦٩
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ " ) (١ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ:
" ﻭﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻤﺤﺼﻨﺎﺕ -ﺇﻟﻰ ﻗﻮﻟﻪ -ﻓﺎﺟﻠﺪﻭﻫﻢ " ) (٢ﻭﻗﻮﻟﻪ " :ﻭﺍﻟﺴﺎﺭﻕ
ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ " ) (٣ﻭﻗﻮﻟﻪ " :ﺇﻧﻤﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺤﺎﺭﺑﻮﻥ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ -ﺇﻟﻰ
ﻗﻮﻟﻪ -ﺇﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭ ﻳﺼﻠﺒﻮﺍ ﺃﻭ ﺗﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺧﻼﻑ " ) (٤ﻭﻗﻮﻟﻪ:
ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ ،ﻓﻮﺟﺐ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺤﺪﻭﺩ ﻛﻠﻬﺎ ﻟﻬﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ،
ﻭﻣﻦ ﺍﺩﻋﻰ ﺗﺪﺍﺧﻠﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٥ﺃﺣﻜﺎﻡ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﺳﻮﺍﺀ ،ﻋﻠﻰ ﻣﺎ
ﻓﺼﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻌﻘﻮﺑﺎﺕ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٦
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺘﻌﻠﻖ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﺑﺎﻟﻨﺴﺎﺀ ).(٧
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﻢ ﻧﺴﺎﺀ ﻓﺈﻥ ﻛﻦ ﺭﺩﺀ ﻭﺍﻟﻤﺒﺎﺷﺮ ﻟﻠﻘﺘﻞ ﺍﻟﺮﺟﺎﻝ ﻟﻢ
ﺗﻘﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻫﻨﺎ ،ﻷﻧﻪ ﻳﻘﺘﻞ ﺍﻟﺮﺩﺀ ﺇﺫﺍ ﻛﺎﻥ ﺭﺟﻼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺒﺎﺷﺮ ﻟﻠﻘﺘﻞ
ﺍﻟﻨﺴﺎﺀ ﺩﻭﻥ ﺍﻟﺮﺟﺎﻝ ﻓﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺇﻧﻪ ﻻ ﻗﺘﻞ ،ﻻ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ).(٨
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻧﻤﺎ ﺟﺰﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺤﺎﺭﺑﻮﻥ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ " ) (٩ﺍﻵﻳﺔ ﻭﻟﻢ
ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ،ﻓﻮﺟﺐ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ.
--------------------
) (١ﺍﻟﻨﻮﺭ.٢ :
) (٢ﺍﻟﻨﻮﺭ.٤ :
) (٤ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
) (٣ﺍﻟﻤﺎﺋﺪﺓ٣٨ :
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٨٧ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،١٧٩ :٢ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٢ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٦٩ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٠٥ :١٠
) (٧ﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻓﻲ ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ٣٠٢ :٦ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻓﻲ ﺫﻟﻚ
ﺳﻮﺍﺀ .ﻭﻟﻌﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺼﻨﻒ ﻗﺪﺱ ﺳﺮﻩ ﺍﻃﻠﻊ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻷﺧﺮﻯ .ﻭﺍﻟﻠﻪ ﺍﻟﻌﺎﻟﻢ.
) (٨ﺍﻟﻤﺒﺴﻮﻁ ،١٩٧ :٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩١ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٧ :٢ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ :٣
،٢٢٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣١٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٠٥ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٨٧ :٨
) (٩ﺍﻟﻤﺎﺋﺪﺓ.٣٣ :
)(٤٧٠
ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ
)(٤٧١
ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ
ﻣﺴﺄﻟﺔ :١ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻜﻠﻔﺎ ﺑﻼ ﺧﻼﻑ.
ﻓﺈﻥ ﺗﻜﺮﺭ ﺫﻟﻚ ﻣﻨﻪ ﻭﻛﺜﺮ ﻗﺒﻞ ﺃﻥ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ﺑﻼ
ﺧﻼﻑ .ﻓﺈﻥ ﺷﺮﺏ ﻓﺤﺪ ،ﺛﻢ ﺷﺮﺏ ﻓﺤﺪ ،ﺛﻢ ﺷﺮﺏ ﻓﺤﺪ ،ﺛﻢ ﺷﺮﺏ ﺭﺍﺑﻌﺎ ﻗﺘﻞ
ﻋﻨﺪﻧﺎ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻻ ﻗﺘﻞ ﻋﻠﻴﻪ ،ﻭﺇﻧﻤﺎ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻏﻴﺮﻩ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ
ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﻗﺘﻠﻮﻩ ).(٣
ﻭﻓﻲ ﺑﻌﻀﻬﺎ) :ﻓﻘﺘﻠﻨﺎﻩ ﻭﺃﺣﺮﻗﻨﺎﻩ( ) .(٤ﻭﻣﻦ ﺍﺩﻋﻰ ﻧﺴﺦ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
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) (١ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،٤٩ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٧ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٦٦ :١١
ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٠ :٧ﺣﺪﻳﺚ ،١٣٥٥١ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٣٢٦ :٧
) (٢ﺍﻟﻜﺎﻓﻲ ٢١٨ :٧ﺣﺪﻳﺚ ،٤ﻭﻋﻠﻞ ﺍﻟﺸﺮﺍﻳﻊ ٥٤٧ :ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٤٠ :٤ﺣﺪﻳﺚ
،١٣١ﻭﺍﻟﺘﻬﺬﻳﺐ .٩٥ :١٠
) (٣ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٨٠ :٢ﻭﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺃﻳﻀﺎ ﺑﺄﻟﻔﺎﻅ ﻭﺃﺳﺎﻧﻴﺪ ﻣﺨﺘﻠﻔﺔ ﺍﻧﻈﺮﻫﺎ ﻓﻲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ
،٣١٣ :٨ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ
ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٧١ :٤ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٢٧٧ :٦ﻭ ،٢٧٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٦٦ :١١ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٤
.٢٩٩
) (٤ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(٤٧٣
ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﻭﻳﺐ ) (١ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ،
ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﻗﺘﻠﻮﻩ ).(٢
ﻭﺭﻭﻱ ﻣﺜﻞ ﺫﻟﻚ ﻋﻦ ﺟﺎﺑﺮ.
ﺭﻭﺍﻩ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﻳﻤﺔ ،ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻨﻜﺪﺭ ) ،(٣ﻋﻦ ﺟﺎﺑﺮ ،ﺃﻥ
ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ
ﺷﺮﺏ ﻓﺎﺟﻠﺪﻭﻩ ،ﺛﻢ ﺇﻥ ﺷﺮﺏ ﻓﺎﻗﺘﻠﻮﻩ ).(٤
ﻣﺴﺄﻟﺔ :٢ﺍﻟﺨﻤﺮ ﺍﻟﺠﻤﻊ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ،ﻫﻲ ﻋﺼﻴﺮ ﺍﻟﻌﻨﺐ ﺍﻟﺬﻱ ﺍﺷﺘﺪ ﻭﺃﺳﻜﺮ.
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﻣﺤﻤﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﺷﺘﺪ ﻭﺃﺳﻜﺮ ﻭﺃﺯﺑﺪ ) .(٦ﻓﺎﻋﺘﺒﺮ ﺃﻥ ﻳﺰﻳﺪ.
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) (١ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﻭﻳﺐ ﺑﻦ ﺣﻠﺤﻠﺔ ﺍﻟﺨﺰﺍﻋﻲ ،ﺃﺑﻮ ﺳﻌﻴﺪ ،ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻤﺪﻧﻲ ﻭﻟﺪ ﻋﺎﻡ ﺍﻟﻔﺘﺢ .ﺭﻭﻯ ﻋﻦ
ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻋﻦ ﺑﻼﻝ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭﺟﻤﺎﻋﺔ ،ﻭﻋﻨﻪ ﺍﻟﺰﻫﺮﻱ ،ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ
ﺧﺮﺷﺔ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﻭﻏﻴﺮﻫﻢ .ﻛﺎﻥ ﻋﻠﻰ ﺧﺎﺗﻢ ﻋﺒﺪ ﺍﻟﻤﻠﻚ .ﺫﻫﺒﺖ ﻋﻴﻨﻪ ﻳﻮﻡ ﺍﻟﺤﺮﺓ .ﻣﺎﺕ ﺳﻨﺔ
) ٨٦ﻫﺠﺮﻳﺔ( ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٣٤٧ - ٣٤٦ :٨
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٤ :٨ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٥ :٤ﺣﺪﻳﺚ ،٤٤٨٥ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٨٩ :٢
ﻭﺍﻟﻤﺤﻠﻰ ،٣٦٨ :١١ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٤٧ :٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٣٢٥ :٧ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎ ﺍﺧﺘﻼﻑ
ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٣ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻨﻜﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﻬﺪﻳﺮ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ،ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺘﻤﻴﻤﻲ ،ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ.
ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﻭﻋﻤﻪ ﻭﺃﻛﺜﺮ ﺍﻹﺳﻨﺎﺩ ﻋﻦ ﺟﺎﺑﺮ ﻭﻋﻨﻪ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺍﻟﺰﻫﺮﻱ ﻭﻏﻴﺮﻫﻢ،
ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ ،ﻭﻗﻴﻞ ﻏﻴﺮﻩ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٤٧٥ :٩
) (٤ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٤ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٣٦٨ :١١ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٢٧٧ :٦ﻭ .٢٧٨
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٣ :٨ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٥ :٢ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٢ :٤ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ
ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٥ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٥ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٤٨ :٥
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،١٨ :٢٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٦٤ :١٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٥ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٨ :٨ﻭﺷﺮﺡ
ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٢ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٤ :٨ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٠ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٤٨ :٥
)(٤٧٤
ﻓﻬﺬﻩ ﺣﺮﺍﻡ ،ﻧﺠﺴﺔ ،ﻳﺤﺪ ﺷﺎﺭﺑﻬﺎ ،ﺃﺳﻜﺮ ﺃﻭ ﻟﻢ ﻳﺴﻜﺮ ﺑﻼ ﺧﻼﻑ.
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻌﺘﺒﺮ ﺍﻹﺯﺑﺎﺩ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺍﻟﻈﻮﺍﻫﺮ ) (١ﻛﻠﻬﺎ ﺗﺘﻨﺎﻭﻟﻪ،
ﻷﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﺴﻤﻮﻥ ﺍﻟﺨﻤﺮ ﺇﺫﺍ ﺃﺳﻜﺮ ﻭﺍﺷﺘﺪ ﻭﺇﻥ ﻟﻢ ﻳﺰﺑﺪ ،ﻓﻤﻦ ﺍﻋﺘﺒﺮ ﺫﻟﻚ ﻓﻌﻠﻴﻪ
ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :٣ﻛﻞ ﺷﺮﺍﺏ ﺃﺳﻜﺮ ﻛﺜﻴﺮﻩ ،ﻓﻘﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﺣﺮﺍﻡ ،ﻭﻛﻠﻪ ﺧﻤﺮ ،ﺣﺮﺍﻡ
ﻧﺠﺲ .ﻳﺤﺪ ﺷﺎﺭﺑﻪ ،ﺳﻜﺮ ﺃﻭ ﻟﻢ ﻳﺴﻜﺮ ﻛﺎﻟﺨﻤﺮ ،ﺳﻮﺍﺀ ﻋﻤﻞ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺯﺑﻴﺐ ﺃﻭ
ﻋﺴﻞ ﺃﻭ ﺣﻨﻄﺔ ﺃﻭ ﺷﻌﻴﺮ ﺃﻭ ﺫﺭﺓ ،ﺍﻟﻜﻞ ﻭﺍﺣﺪ ،ﻧﻘﻴﻌﻪ ﻭﻣﻄﺒﻮﺧﻪ ﺳﻮﺍﺀ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ
ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ،
ﻭﻋﺎﺋﺸﺔ ) .(٢ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻫﻞ ﺍﻟﺤﺠﺎﺯ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺣﻤﺪ،
ﻭﺇﺳﺤﺎﻕ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻣﺎ ﻋﺼﻴﺮ ﺍﻟﻌﻨﺐ ﺇﺫﺍ ﻣﺴﻪ ﻃﺒﺦ ﻧﻈﺮﺕ ،ﻓﺈﻥ ﺫﻫﺐ ﺛﻠﺜﺎﻩ
ﻓﻬﻮ ﺣﻼﻝ ﻭﻻ ﺣﺪ ﺣﺘﻰ ﻳﺴﻜﺮ ،ﻓﺈﻥ ﺫﻫﺐ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻠﺜﻴﻦ ﻓﻬﻮ ﺣﺮﺍﻡ ،ﻭﻻ ﺣﺪ
ﺣﺘﻰ ﻳﺴﻜﺮ ،ﻭﻣﺎ ﻋﻤﻞ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻧﻈﺮﺕ ،ﻓﺈﻥ ﻣﺴﻪ ﻃﺒﺦ ﻭﻫﻮ ﺍﻟﻨﺒﻴﺬ ﻓﻬﻮ
ﻣﺒﺎﺡ ،ﻭﻻ ﺣﺪ ﺣﺘﻰ ﻳﺴﻜﺮ ،ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻪ ﻃﺒﺦ ﻓﻬﻮ ﺣﺮﺍﻡ ،ﻭﻻ ﺣﺪ ﺣﺘﻰ ﻳﺴﻜﺮ.
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٤١٩ :٦ﺣﺪﻳﺚ ١ﻭ ٣ﻭ ،٤ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٩ :٩ﺣﺪﻳﺚ .٥١٥ - ٥١٣
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٧ :٣ﺣﺪﻳﺚ ،٣٦٨١ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١١٢٤ :٢ﺣﺪﻳﺚ ٣٣٩٢ﻭ ،٣٣٩٣
ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٤ :٤ﺣﺪﻳﺚ ،١٨٦٥ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥٠ :٤ﺣﺪﻳﺚ ٢١ﻭ ٢٦٢ :٤ﺣﺪﻳﺚ
،٨٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٧ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٦ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٣ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٢٣ :١٠ﻭﺍﻟﻤﺤﻠﻰ ،٥٠٠ :٧ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٤٩ :٥
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢٦١ :٦ﻭﺍﻷﻡ ،١٤٤ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨١ :٢ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٣٤ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٧ :٤ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١١٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٢ :٨ﻭﺭﺣﻤﺔ
ﺍﻷﻣﺔ ،١٥٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ١٧٠ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٣٢٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٥٩ :١ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩٦ :٢ﻭﺍﻟﻤﺤﻠﻰ ٤٧٨ :٧ﻭ ،٣٧٣ :١١ﻭﺍﻟﻨﺘﻒ
،٦٤٥ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٦ :٦ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٣ :٣ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ .١٧٥ :٣
)(٤٧٥
ﻭﺃﻣﺎ ﻣﺎ ﻋﻤﻞ ﻣﻦ ﻏﻴﺮ ﻫﺎﺗﻴﻦ ﺍﻟﺸﺠﺮﺗﻴﻦ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻜﺮﻡ ﻣﺜﻞ ﺍﻟﻌﺴﻞ ﻭﺍﻟﺸﻌﻴﺮ
ﻭﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺬﺭﺓ ﻓﻜﻠﻪ ﻣﺒﺎﺡ ،ﻭﻻ ﺣﺪ ﻓﻴﻪ ،ﺃﺳﻜﺮ ﺃﻡ ﻟﻢ ﻳﺴﻜﺮ ).(١
ﻗﺎﻝ ﻣﺤﻤﺪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ :ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﺸﺮﺍﺏ ﺍﻟﻤﺤﺮﻡ ﺃﺭﺑﻌﺔ :ﻧﻘﻴﻊ
ﺍﻟﻌﻨﺐ ﺍﻟﺬﻱ ﺍﺷﺘﺪ ﻭﺃﺳﻜﺮ ،ﻭﻣﻄﺒﻮﺥ ﺍﻟﻌﻨﺐ ﺇﺫﺍ ﺫﻫﺐ ﻣﻨﻪ ﺛﻠﺜﻪ ،ﻭﻧﻘﻴﻊ ﺍﻟﺘﻤﺮ
ﻭﺍﻟﺰﺑﻴﺐ .ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﺣﻼﻝ ﻛﻠﻪ ).(٢
ﻭﻣﻤﻦ ﻗﺎﻝ ﺍﻟﻨﺒﻴﺬ ﺣﻼﻝ :ﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ) .(٣ﻭﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ
ﻳﺮﻭﻭﻧﻪ ﻋﻦ ﻋﻤﺮ ،ﻭﻋﻠﻲ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ).(٤
ﻓﺎﻟﻜﻼﻡ ﻣﻌﻪ ﻓﻲ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ:
ﻓﻜﻞ ﺷﺮﺍﺏ ﻣﺴﻜﺮ ﻓﻬﻮ ﺧﻤﺮ ،ﻭﻋﻨﺪﻩ ﻟﻴﺲ ﺑﺨﻤﺮ.
ﻭﻫﻮ ﺣﺮﺍﻡ ،ﻭﻋﻨﺪﻩ ﻟﻴﺲ ﺑﺤﺮﺍﻡ ،ﺇﻻ ﻣﺎ ﻳﻌﻘﺒﻪ ﺍﻟﺴﻜﺮ ،ﻓﺈﻧﻪ ﻣﺘﻰ ﺷﺮﺏ ﻋﺸﺮﺓ
ﻓﺴﻜﺮ ﻋﻘﻴﺒﻬﺎ ﻓﺎﻟﻌﺎﺷﺮ ﺣﺮﺍﻡ ،ﻭﻣﺎ ﻗﺒﻠﻪ ﺣﻼﻝ.
ﻭﻫﻮ ﻧﺠﺲ ،ﻭﻋﻨﺪﻩ ﻃﺎﻫﺮ.
ﻭﺷﺎﺭﺑﻪ ﻳﺤﺪ ﻋﻨﺪﻧﺎ ،ﻭﻋﻨﺪﻩ ﻻ ﻳﺤﺪ ﻣﺎ ﻟﻢ ﻳﺴﻜﺮ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
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) (١ﺍﻵﺛﺎﺭ )ﻣﺨﻄﻮﻁ( ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ ،ﺑﺎﺏ ﻧﺒﻴﺬ ﺍﻟﻄﺒﻴﺦ ،ﻭﺍﻟﻬﺪﺍﻳﺔ ١٦٠ :٨ﻭ ،١٦٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٨
،٩٤ﻭﺍﻟﻤﺤﻠﻰ ٤٩٢ :٧ﻭ ٣٧٣ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٢٤ :١٠
ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٥٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٠ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٤٩ :٥
) (٢ﺍﻟﻬﺪﺍﻳﺔ ،١٥٢ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٤٤ :٦ﻭ ،٤٥ﻭﺍﻟﻤﺤﻠﻰ .٤٩٢ :٧
) (٣ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢٢٢ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٥ :٦ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٦١ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٨
،١٦١ﻭﺍﻟﻠﺒﺎﺏ ،١٠٧ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٥ :٨ﻭﺍﻟﻤﺤﻠﻰ ٤٩٢ :٧ﻭ ،٣٧٣ :١١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ
،٤٥٧ :١ﻭﺍﻟﻮﺟﻴﺰ .١٨١ :٢
) (٤ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ٢٢٠ :٤ﻭ ،٢٢١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٩ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ .٤٥٨ :١
) (٥ﺍﻟﻜﺎﻓﻲ ٤٠٨ :٦ﺣﺪﻳﺚ ٢ﻭ ٤ﻭ ،٨ - ٦ﻭ ٤٢٧ :٧ﺣﺪﻳﺚ ،١٤ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ٤٦٣ :٢ﺣﺪﻳﺚ
،١٦٤٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٠١ :٩ﻭ ١١١ﻭ ١١٣ﺣﺪﻳﺚ ٤٤٢ﻭ ٤٨١ﻭ .٤٨٩
)(٤٧٦
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﻳﻀﺎ ﻓﻲ ﻓﺼﻞ ﺳﻨﺬﻛﺮﻩ.
ﺃﻣﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﺮﺑﺔ ﺗﺴﻤﻰ ﺧﻤﺮﺍ :ﺍﻟﺴﻨﺔ ،ﻭﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻓﺎﻟﺴﻨﺔ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻌﺒﻲ ،ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﻴﺮ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ:
ﺇﻥ ﻣﻦ ﺍﻟﻌﻨﺐ ﺧﻤﺮﺍ ،ﻭﺇﻥ ﻣﻦ ﺍﻟﺘﻤﺮ ﺧﻤﺮﺍ ،ﻭﺇﻥ ﻣﻦ ﺍﻟﻌﺴﻞ ﺧﻤﺮﺍ ،ﻭﺇﻥ ﻣﻦ ﺍﻟﺒﺮ ﺧﻤﺮﺍ،
ﻭﺇﻥ ﻣﻦ ﺍﻟﺸﻌﻴﺮ ﺧﻤﺮﺍ ).(١
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﺨﻤﺮ ﻣﻦ ﻫﺎﺗﻴﻦ ﺍﻟﺸﺠﺮﺗﻴﻦ
ﺍﻟﻨﺨﻠﺔ ﻭﺍﻟﻌﻨﺐ ).(٢
ﻫﺬﺍﻥ ﻓﻲ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ.
ﻭﺭﻭﻯ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﻗﺎﻝ :ﻛﻞ ﻣﺨﻤﺮ ﺧﻤﺮ ،ﻭﻛﻞ
ﻣﺴﻜﺮ ﺣﺮﺍﻡ ).(٣
ﻭﺭﻭﻯ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻛﻞ ﻣﺴﻜﺮ ﺧﻤﺮ،
ﻭﻛﻞ ﺧﻤﺮ ﺣﺮﺍﻡ ).(٤
ﻓﺪﻝ ﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺧﻤﺮﺍ.
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٦ :٣ﺣﺪﻳﺚ ،٣٦٧٦ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١١٢١ :٢ﺣﺪﻳﺚ ،٣٣٧٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ
٢٩٧ :٤ﺣﺪﻳﺚ ،١٨٧٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥٣ :٤ﺣﺪﻳﺚ ٣٦ﻭ ٣٧ﻭ ،٣٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٠
،٤٦ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٣٥١ :٥ﺣﺪﻳﺚ .١٣١٩٥
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٧ :٣ﺣﺪﻳﺚ ،٣٦٧٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٧٣ :٣ﺣﺪﻳﺚ ١٣ﻭ ،١٤ﻭﺳﻨﻦ ﺍﺑﻦ
ﻣﺎﺟﺔ ١١٢١ :٢ﺣﺪﻳﺚ ،٣٣٧٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١١ :٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٧ :٤ﺣﺪﻳﺚ
،١٨٧٥ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٣٤ :٩ﺣﺪﻳﺚ ،١٧٠٥٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٢٥ :١
ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٩٤ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٨٩ :٨ﻭ ،٢٩٠ﻭﺍﻟﻤﺤﻠﻰ .٤٩٣ :٧
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٧ :٣ﺣﺪﻳﺚ ،٣٦٨٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٢٧ :١ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ :٥
٣٤٢ﺣﺪﻳﺚ .١٣١٤٣
) (٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٨٨ :٣ﺣﺪﻳﺚ ،٧٥ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٤٩ :٤ﺣﺪﻳﺚ ،١٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ :٢
١١٢٤ﺣﺪﻳﺚ ،٣٣٩٠ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٣٢٤ :٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٩ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٢٩٣ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٣ :٤ﺣﺪﻳﺚ .١٧٨٥
)(٤٧٧
ﻭﺃﻣﺎ ﺍﻹﺟﻤﺎﻉ ،ﻓﺮﻭﻯ ﺍﻟﺸﻌﺒﻲ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﺻﻌﺪ ﻋﻤﺮ ﺍﻟﻤﻨﺒﺮ ،ﻓﺨﻄﺐ
-ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺳﻤﻌﺖ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻳﺨﻄﺐ ﻋﻠﻰ ﻣﻨﺒﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺁﻟﻪ -ﻳﻘﻮﻝ :ﻧﺰﻝ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻳﻮﻡ ﻧﺰﻝ ﻭﻫﻲ ﻳﻮﻣﺌﺬ ﻣﻦ ﺧﻤﺴﺔ :ﺍﻟﻌﻨﺐ ،ﻭﺍﻟﺘﻤﺮ،
ﻭﺍﻟﻌﺴﻞ ،ﻭﺍﻟﺤﻨﻄﺔ ،ﻭﺍﻟﺸﻌﻴﺮ .ﻭﺍﻟﺨﻤﺮ ﻣﺎ ﺧﺎﻣﺮ ﺍﻟﻌﻘﻞ ).(١
ﻭﺭﻭﻱ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻏﻴﺮ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ )ﻭﺍﻟﺨﻤﺮ ﻣﺎ
ﺧﺎﻣﺮ ﺍﻟﻌﻘﻞ( ).(٢
ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﺷﺮﺑﺔ ﻣﻦ ﺍﻷﻡ ،ﻋﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺍﺑﻦ ﺃﺑﻲ ﻃﻠﺤﺔ ) ،(٣ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ :ﻛﻨﺖ ﺃﺳﻘﻲ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﻟﺠﺮﺍﺡ
ﻭﺃﺑﺎ ﻃﻠﺤﺔ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﺷﺮﺍﺑﺎ ﻣﻦ ﻓﻀﻴﺦ ﺗﻤﺮ ،ﻓﺠﺎﺀﻫﻢ ﺁﺕ،
ﻓﻘﺎﻝ :ﺇﻥ ﺍﻟﺨﻤﺮ ﺣﺮﻣﺖ .ﻓﻘﺎﻝ ﺃﺑﻮ ﻃﻠﺤﺔ :ﻳﺎ ﺃﻧﺲ ﻗﻢ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺠﺮﺍﺭ ﻓﻜﺴﺮﻫﺎ.
ﻗﺎﻝ ﺃﻧﺲ :ﻓﻘﻤﺖ ﺇﻟﻰ ﻣﻬﺮﺍﺱ ﻟﻨﺎ ﻓﻀﺮﺑﺘﻬﺎ ﺑﺄﺳﻔﻠﻬﺎ ﺣﺘﻰ ﺗﻜﺴﺮﺕ ).(٤
ﺍﻟﻔﻀﻴﺦ :ﻣﺎ ﻋﻤﻞ ﻣﻦ ﺗﻤﺮ ﻭﺑﺴﺮ ،ﻭﻳﻘﺎﻝ :ﻫﺬﺍ ﺃﺳﺮﻉ ﺇﺩﺭﺍﻛﺎ ،ﻭﻛﺬﻟﻚ
ﻛﻠﻤﺎ ﻋﻤﻞ ﻣﻦ ﻟﻮﻧﻴﻦ.
ﻭﺍﻟﻤﻬﺮﺍﺱ :ﺍﻟﻔﺎﺱ.
ﻓﺎﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻤﺎﻫﺎ ﺧﻤﺮﺍ ،ﻭﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺑﻌﺪﻩ ﻋﻤﺮ ،ﻭﺃﺑﻮ
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) (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣٧ :٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ .٢٩٥ :٨
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ١٣٦ :٧ﻭ ،١٣٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٩٥ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٣ :٤ﻭﺳﻨﻦ
ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٤٨ :٤ﺣﺪﻳﺚ ٥ﻭ ٣٤ﻭ ،٣٥ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٣٣ :٩ﺣﺪﻳﺚ ،١٧٠٤٩
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٨٩ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٥٠٣ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٦٧ :٢١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٣٥ :٤ﻭ
،٤٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٣ :٤ﺣﺪﻳﺚ .١٧٨٩
) (٣ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺃﺑﻲ ﻃﻠﺤﺔ ﺯﻳﺪ ﺑﻦ ﺳﻬﻞ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻨﺠﺎﺭﻱ ﺍﻟﻤﺪﻧﻲ .ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻭﻋﺒﺪ
ﺍﻟﺮﺣﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﻋﻤﺮﺓ ﻭﺍﻟﻄﻔﻴﻞ ﺑﻦ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻭﻏﻴﺮﻫﻢ ،ﻭﻋﻨﻪ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺟﺮﻳﺞ ﻭﻣﺎﻟﻚ
ﻭﺟﻤﺎﻋﺔ .ﻣﺎﺕ ﺳﻨﺔ ١٣٢ﻫﺠﺮﻳﺔ ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٢٤٠ :١
) (٤ﺍﻷﻡ .١٧٩ :٦
)(٤٧٨
ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻭﻫﺆﻻﺀ ﺍﻷﻧﺼﺎﺭ ﻭﻏﻴﺮﻫﻢ ،ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﻟﺠﺮﺍﺡ ،ﻭﺃﺑﻮ ﻃﻠﺤﺔ،
ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻛﻞ ﻫﺆﻻﺀ ﻗﺪ ﺳﻤﻮﻩ ﺧﻤﺮﺍ.
ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﺧﻤﺮ ،ﻓﻘﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻧﻤﺎ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﻴﺴﺮ
ﻭﺍﻷﻧﺼﺎﺏ ﻭﺍﻷﺯﻻﻡ ﺭﺟﺲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺎﺟﺘﻨﺒﻮﻩ " ) (١ﻓﺄﻣﺮ ﺑﺎﺟﺘﻨﺎﺏ
ﺍﻟﻤﺴﻜﺮﺍﺕ ﻛﻠﻬﺎ.
ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺍﻵﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﺮﺑﺔ ﺣﺮﺍﻡ ،ﻓﺎﻟﺪﻟﻴﻞ
ﻋﻠﻴﻪ :ﺍﻟﺴﻨﺔ ،ﻭﺍﻻﺟﻤﺎﻉ.
ﻓﺎﻟﺴﻨﺔ ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﺃﺑﻲ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﺎﺋﺸﺔ :ﺃﻥ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺌﻞ ﻋﻦ ﺍﻟﺒﺘﻊ؟ ﻓﻘﺎﻝ :ﻛﻞ ﺷﺮﺍﺏ ﺃﺳﻜﺮ ﻓﻬﻮ ﺣﺮﺍﻡ ).(٢
ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﺮﺩﺓ ،ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻋﻦ ﺷﺮﺍﺏ ﺍﻟﻌﺴﻞ ،ﻓﻘﺎﻝ :ﺫﺍﻙ ﺍﻟﺒﺘﻊ .ﻓﻘﻠﺖ ﺇﻧﻬﻢ ﻳﻨﺒﺬﻭﻥ ﻣﻦ ﺍﻟﺬﺭﺓ ،ﻓﻘﺎﻝ:
ﺫﻟﻚ ﺍﻟﻤﺰﺭ ،ﺃﺧﺒﺮ ﻗﻮﻣﻚ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ ).(٣
ﻭﻣﻤﻦ ﺭﻭﻯ )ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ( ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ،
ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﺃﺑﻮ
ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ،ﻭﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ،ﻭﺃﻡ ﺳﻠﻤﺔ ،ﻭﺻﻔﻴﺔ ﺑﻨﺖ ﺣﻲ ) (٤ﻫﺆﻻﺀ ﺗﺴﻌﺔ،
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٩٠ :
) (٢ﺍﻟﻤﻮﻃﺄ ٨٤٥ :٢ﺣﺪﻳﺚ ،٩ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣٧ :٧ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٨٥ :٣ﻭ ١٥٨٦
ﺣﺪﻳﺚ ٦٧ﻭ ،٦٨ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩٢ :٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٢ﻭﺳﻨﻦ
ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥١ :٤ﺣﺪﻳﺚ ٢٨ﻭ ،٢٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩١ :٤ﺣﺪﻳﺚ ،١٨٦٣ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ :٨
،٢٩٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٦ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩١ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٩٩ :٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،٤١ :٤ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ١٧٠ :٢١ﺣﺪﻳﺚ .١٢
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٤ :٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩١ :٨
ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٤٢ :١٠
) (٤ﺻﻔﻴﺔ ﺑﻨﺖ ﺣﻲ ﺑﻦ ﺃﺧﻄﺐ ﺑﻦ ﺳﻌﻨﺔ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺍﻟﺨﺰﺭﺝ ،ﺇﺣﺪﻯ ﺯﻭﺟﺎﺕ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ .ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ .٤٩٠ :٥
)(٤٧٩
ﺳﺒﻌﺔ ﺭﺟﺎﻝ ﻭﺍﻣﺮﺃﺗﺎﻥ ،ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﺑﻲ ﻣﻮﺳﻰ ﻓﺼﺎﺭﻭﺍ ﺃﺣﺪ ﻋﺸﺮ
ﺭﺍﻭﻳﺎ ،ﺛﻤﺎﻧﻴﺔ ﺭﺟﺎﻝ ،ﻭﺛﻼﺙ ﻧﺴﻮﺓ ،ﻛﻞ ﻭﺍﺣﺪ ﺭﻭﻯ ﻣﻨﻔﺮﺩﺍ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ :ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ ) ،(١ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﻧﺤﻦ ﻧﻘﻮﻝ ﺑﻪ ﻷﻥ ﺍﻟﻤﺴﻜﺮ ﺍﻟﻘﺪﺡ ﺍﻟﻌﺎﺷﺮ ،ﻭﺫﻟﻚ ﺣﺮﺍﻡ ﻷﻧﻪ ﻫﻮ ﺍﻟﻤﺴﻜﺮ.
ﻗﻴﻞ ﻋﻦ ﻫﺬﺍ ﺟﻮﺍﺑﺎﻥ :ﺃﺣﺪﻫﻤﺎ ﻗﻮﻟﻪ) :ﻛﻞ ﻣﺴﻜﺮ( ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺠﻨﺲ،
ﻛﻘﻮﻟﻚ ﻛﻞ ﺧﺒﺰ ﻣﺸﺒﻊ ،ﻓﺈﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺠﻨﺲ ﻻ ﻋﻦ ﺍﻟﻠﻘﻤﺔ ﺍﻟﺘﻲ ﻳﻘﻊ ﺍﻟﺸﺒﻊ
ﻋﻘﻴﺒﻬﺎ ،ﻓﺎﻟﺠﻨﺲ ﻛﻠﻪ ﺣﺮﺍﻡ ﻭﻫﻮ ﺇﺫﺍ ﺷﺮﺏ ﺍﻟﻌﺎﺷﺮ ﻓﺴﻜﺮ ،ﻓﺎﻟﻜﻞ ﺃﺳﻜﺮﻩ ﻭﺍﻟﻌﺎﺷﺮ
ﻣﻌﺎ ،ﻻ ﺃﻧﻪ ﺳﻜﺮ ﻣﻦ ﺍﻟﻌﺎﺷﺮ ﻭﺣﺪﻩ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺷﺮﺑﻪ ﻭﺣﺪﻩ ﻟﻢ ﻳﺴﻜﺮ.
ﻭﺍﻟﺠﻮﺍﺏ ﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺻﻒ ﺍﻟﺸﺮﺍﺏ ﻓﻘﺎﻝ :ﻛﻞ ﻣﺴﻜﺮ
ﺣﺮﺍﻡ ) .(٢ﻭﻣﺎ ﻣﻦ ﺟﺰﺀ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺇﻻ ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻜﺮ ﺑﻪ ،ﻭﻫﻮ
ﺃﻥ ﻳﺘﺄﺧﺮ ،ﻓﻴﻜﻮﻥ ﻫﻮ ﺍﻟﻌﺎﺷﺮ ،ﻓﻼ ﻗﺪﺡ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺠﻤﻠﺔ ﺇﻻ ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ
ﺫﻟﻚ ﺍﻟﻌﺎﺷﺮ ﺇﺫﺍ ﺳﺒﻘﻪ ﺗﺴﻌﺔ ،ﻛﺬﻟﻚ ﻧﻘﻮﻝ.
ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﺎ ﺃﺳﻜﺮ ﻛﺜﻴﺮﺓ ﻓﻘﻠﻴﻠﻪ ﺣﺮﺍﻡ ).(٣
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩١ :٤ﺣﺪﻳﺚ ،١٨٦٤ﻭﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٥ :٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٨٦ :٣ﺣﺪﻳﺚ ،٧٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥١ :٤ﺣﺪﻳﺚ
،٢٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١١٢٣ :٢ﺣﺪﻳﺚ ٣٣٨٧ﻭ ٣٣٨٨ﻭ ،٣٣٩١ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٧ :٤
ﻭﺍﻟﻤﺤﻠﻰ ٤٨٢ :٧ﻭ ٤٩٩ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤١ :١٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٧٤ :٤
) (٢ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩١ :٤ﺣﺪﻳﺚ ،١٨٦٤ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ
١١٢٧ :٢ﺣﺪﻳﺚ ،٣٤٠١ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٤٨ :٤ﺣﺪﻳﺚ ،٧ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٩٧ :٨ﻭﺷﺮﺡ
ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٧ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٣ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٠٧ :٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٠
،٤٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٤ :٤ﺣﺪﻳﺚ ،١٧٩١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٤٩ :٥
) (٣ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٢ :٤ﺣﺪﻳﺚ ،١٨٦٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٣٠١ - ٣٠٠ :٨ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥٠ :٤
ﺣﺪﻳﺚ ٢١ﻭﺻﻔﺤﺔ ٢٦٢ﺣﺪﻳﺚ ،٨٣ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١١٢٤ :٢ﺣﺪﻳﺚ ٣٣٩٢ﻭ ،٣٣٩٣ﻭﺳﻨﻦ
ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٧ :٣ﺣﺪﻳﺚ ،٣٦٨١ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٧ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٦ :٨
ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٠١ :٤ﻭﺍﻟﻤﺤﻠﻰ ،٥٠٠ :٧ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٤٣ :١٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٣ :٤
ﺣﺪﻳﺚ .١٧٨٧
)(٤٨٠
ﻭﺭﻭﻯ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ،ﻭﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺕ ) (١ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻗﺎﻝ :ﺃﻧﻬﺎﻛﻢ ﻋﻦ ﻗﻠﻴﻞ ﻣﺎ ﺃﺳﻜﺮ ﻛﺜﻴﺮﻩ ) .(٢ﻓﻘﺪ ﻧﻘﻞ ﻫﺬﺍ ﺳﺘﺔ ﻧﻔﺮ :ﺃﻥ ﻣﺎ ﺃﺳﻜﺮ
ﻛﺜﻴﺮﻩ ﻓﻘﻠﻴﻠﻪ ﺣﺮﺍﻡ.
ﻓﻘﺎﻟﻮﺍ :ﻧﻘﻮﻝ ﺑﻪ ،ﻭﻫﻮ ﺍﻟﻘﺪﺡ ﺍﻟﻌﺎﺷﺮ ،ﻓﻘﻠﻴﻞ ﺫﺍﻙ ﺍﻟﻌﺎﺷﺮ ﺣﺮﺍﻡ ،ﻷﻥ ﻛﺜﻴﺮﻩ
ﻳﺴﻜﺮ ،ﻓﻔﻴﻪ ﺟﻮﺍﺑﺎﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﺭﺍﺩ ﺍﻟﺠﻨﺲ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ﻻ ﻳﻤﻜﻦ ،ﻷﻥ ﻗﻠﻴﻞ ﺍﻟﻌﺎﺷﺮ ﻋﻨﺪﻫﻢ ﻟﻴﺲ ﺑﺤﺮﺍﻡ،
ﻓﺈﻥ ﺍﻟﺴﻜﺮ ﻣﺎ ﻭﻗﻊ ﺑﻪ ،ﻓﻘﻠﻴﻞ ﺍﻟﻌﺎﺷﺮ ﻛﺎﻟﺘﺎﺳﻊ ﻋﻨﺪﻛﻢ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻴﻪ ﻛﻠﻪ.
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﺎ
ﻳﺴﻜﺮ ﺍﻟﻔﺮﻕ ﻓﻤﻞﺀ ﺍﻟﻜﻒ ﻣﻨﻪ ﺣﺮﺍﻡ ) .(٣ﻭﻓﻲ ﺑﻌﻀﻬﺎ :ﻓﺎﻟﺤﺴﻮﺓ ﻣﻨﻪ ﺣﺮﺍﻡ ).(٤
ﻗﺎﻝ ﺍﻟﻘﺘﻴﺒﻲ ) :(٥ﺍﻟﻔﺮﻕ -ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ -ﻓﺮﻕ ﺍﻟﺪﺑﺲ ،ﻭﺫﻟﻚ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ
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) (١ﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺕ ﺑﻦ ﺟﻨﺪﻟﺔ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺧﺰﻳﻤﺔ ﺑﻦ ﻛﻌﺐ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ،ﻭﻗﻴﻞ ﺃﺑﻮ ﻣﺤﻤﺪ ،ﺻﺤﺎﺑﻲ
ﺟﻠﻴﻞ ،ﺫﺑﺤﻪ ﻭﺯﻭﺟﺘﻪ ﺍﻟﺨﻮﺍﺭﺝ ﻟﻌﻨﻬﻢ ﺍﻟﻠﻪ ،ﻗﻴﻞ ﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻓﻲ
ﺣﻘﻪ :ﺭﺣﻢ ﺍﻟﻠﻪ ﺧﺒﺎﺑﺎ ،ﺃﺳﻠﻢ ﺭﺍﻏﺒﺎ ،ﻭﻫﺎﺟﺮ ﻃﺎﺋﻌﺎ ،ﻭﻋﺎﺵ ﻣﺠﺎﻫﺪﺍ .ﺍﻧﻈﺮ ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ .٩٨ :٢
) (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥١ :٤ﺣﺪﻳﺚ ٣٠ﻭ ،٣١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٣٠١ :٨ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻌﺪ ،ﻭﺍﻟﻤﺤﻠﻰ :٧
٥٠٠
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٩ :٣ﺣﺪﻳﺚ ،٣٦٨٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٣ :٤ﺣﺪﻳﺚ ،١٨٦٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
٢٥٥ :٤ﺣﺪﻳﺚ ،٤٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٦ :٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٦ :٤ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،٤٣ :١٠ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٠٤ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٣ :٤ﺣﺪﻳﺚ .١٧٨٨
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٥٥ :٤ﺣﺪﻳﺚ ٤٩ﻭ ،٥٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٣ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،١٨٦٦ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٩٦ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٠٤ :٤ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ .٤٣٧ :٣
) (٥ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺷﺮﺡ ﺣﺎﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻭﻟﻌﻠﻪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ.
)(٤٨١
ﺭﻃﻼ .ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ -ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ -ﻓﻬﻮ ﺃﺣﺪ ﻣﻜﺎﺋﻴﻞ ﺍﻟﻌﺮﺏ ،ﻭﻫﻮ ﺳﺘﺔ ﻋﺸﺮ
ﺭﻃﻼ ) ،(١ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻥ ﻟﻬﺎ ﺃﺭﺑﻌﺔ ﻣﻜﺎﺋﻴﻞ :ﺍﻟﻤﺪ ،ﻭﺍﻟﻘﺴﻂ ،ﻭﺍﻟﺼﺎﻉ ،ﻭﺍﻟﻔﺮﻕ.
ﻓﺎﻟﻤﺪ ﻣﻌﺮﻭﻑ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻓﻲ ﻭﺯﻧﻪ.
ﻭﺍﻟﻘﺴﻂ ﺿﻌﻒ ﺍﻟﻤﺪ.
ﻭﺍﻟﺼﺎﻉ ﺿﻌﻒ ﺍﻟﻘﺴﻂ.
ﻭﺍﻟﻔﺮﻕ :ﺛﻼﺛﺔ ﺃﺿﻌﺎﻑ ﺍﻟﺼﺎﻉ ،ﺛﻼﺛﺔ ﺍﺻﺌﻊ.
ﻭﺭﻭﻯ ﺩﻳﻠﻢ ) (٢ﺍﻟﺤﻤﻴﺮﻱ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻧﺎ ﻓﻲ ﺃﺭﺽ ﺑﺎﺭﺩﺓ،
ﻧﻌﺎﻟﺞ ﻋﻤﻼ ﺷﺪﻳﺪﺍ ،ﻭﺇﻧﺎ ﻧﺘﺨﺬ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻤﺢ ﺷﺮﺍﺑﺎ ﻧﺘﻘﻮﻯ ﺑﻪ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻨﺎ،
ﻭﺑﺮﺩ ﺑﻼﺩﻧﺎ .ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻳﺴﻜﺮ؟ ﻗﻠﺖ :ﻧﻌﻢ .ﻗﺎﻝ :ﺍﺟﺘﻨﺒﻮﻩ.
ﻓﻘﻠﺖ :ﺇﻥ ﺍﻟﻨﺎﺱ ﻏﻴﺮ ﺗﺎﺭﻛﻴﻪ ،ﻓﻘﺎﻝ :ﺍﻗﺘﻠﻮﻫﻢ ) .(٣ﻣﻌﻨﺎﻩ ﻗﺎﺗﻠﻮﻫﻢ.
ﻭﻫﺬﺍ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻻ ﻳﺠﺘﻨﺐ.
ﻭﺃﻣﺎ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ :ﻓﺮﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻤﺮ ،ﻭﺍﺑﻦ
ﻋﺒﺎﺱ ،ﻭﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻭﻻ ﻣﺨﺎﻟﻒ ﻟﻬﻢ )(٤
).(٥
--------------------
) (١ﺍﻟﻨﻬﺎﻳﺔ ٤٣٧ :٣ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) ٣٠٦ :١٠ﻣﺎﺩﺓ ﻓﺮﻕ( ،ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻘﺘﻴﺒﻲ.
) (٢ﻟﻘﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻨﺴﺦ ﻭﻣﺼﺎﺩﺭ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ،ﻓﻔﻲ ﺑﻌﻀﻬﺎ ﺃﺳﻠﻢ ﻭﻓﻲ ﺃﺧﺮﻯ ﺩﻳﻠﻢ .ﻭﻗﺪ
ﺗﺮﺟﻢ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﺮﺟﺎﻝ ﺑﻌﻨﻮﺍﻥ ﺩﻳﻠﻢ ﺍﻟﺤﻤﻴﺮﻱ ﻣﻊ ﺫﻛﺮ ﺭﻭﺍﻳﺘﻪ ﻫﺬﻩ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ :ﺩﻳﻠﻢ
ﺑﻦ ﻓﻴﺮﻭﺯ ﺍﻟﺤﻤﻴﺮﻱ ﺍﻟﺤﺒﻠﺸﺎﻧﻲ ،ﻭﻗﻴﻞ ﺍﺳﻤﻪ ﻓﻴﺮﻭﺯ ﻭﺩﻳﻠﻢ ﻟﻘﺒﻪ ،ﻭﻫﻮ ﻓﻴﺮﻭﺯ ﺑﻦ ﻳﺴﻊ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺫﻱ
ﺣﺒﺎﺏ ...ﺍﻟﺦ .ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ .١٣٤ :٢
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٣ﻭﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ٢٢٧ :٤ﻭ ،٢٢٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ٢٣١ :٤ﻭ ،٢٣٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٢ :٨ﻭﺍﻟﻤﺤﻠﻰ .٥٠٠ :٧
) (٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٥ :٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٨٦ :٣ﺣﺪﻳﺚ ،٧٠ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ - ٢٤٨ :٤
٢٥٠ﺣﺪﻳﺚ ١١ﻭ ١٢ﻭ ١٤ﻭ ،٢١ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٠ :٤ﺣﺪﻳﺚ ١٨٦١ﻭ ،١٨٦٤ﻭﺳﻨﻦ ﺍﺑﻦ
ﻣﺎﺟﺔ ١١٢٣ :٢ﺣﺪﻳﺚ ٣٣٨٧ﻭ ،٣٣٩١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٩١ :٨ﻭ ،٢٩٩ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ
،٢١٧ :٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٧٤ :٤
) (٥ﻟﻘﺪ ﺗﻨﺒﻪ ﺳﻤﺎﺣﺔ ﻣﺮﺟﻊ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺍﻟﺒﺮﻭﺟﺮﺩﻱ )ﻗﺪﺱ ﺳﺮﻩ( ﺑﻮﺟﻮﺩ ﺳﻘﻂ
ﻓﻲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﺬﻛﻮﺭ ،ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﻟﻨﺴﺦ ﺍﻟﺨﻄﻴﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻟﺪﻳﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻘﻂ .ﻗﺎﻝ ﺍﻟﺴﻴﺪ
ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ :ﺳﻘﻂ ﻫﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ،ﻭﺃﻭﺍﺋﻞ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ،ﺍﻟﺨﺒﺮ ﺍﻵﺗﻲ ﻣﻦ ﺗﺘﻤﺔ
ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ.
)(٤٨٢
ﻭﺭﻭﻯ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﻋﻠﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻻ ﺃﻭﺗﻲ ﺑﺸﺎﺭﺏ
ﺧﻤﺮ ﺃﻭ ﻧﺒﻴﺬ ﺇﺫﺍ ﺣﺪﺩﺗﻪ ).(١
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺧﺮﺝ ﻓﺼﻠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ،ﻓﺸﻢ ﻣﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ﺍﺑﻨﻪ
ﺭﻳﺢ ﺍﻟﺸﺮﺍﺏ ،ﻓﺴﺄﻟﻪ ،ﻓﻘﺎﻝ :ﺇﻧﻲ ﺷﺮﺑﺖ ﺍﻟﻄﻼﺀ ،ﻓﻘﺎﻝ ﺇﻥ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﺑﻨﻲ ﺷﺮﺏ
ﺷﺮﺍﺑﺎ ،ﻭﺇﻧﻲ ﺳﺎﺋﻞ ﻋﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﻜﺮﺍ ﺣﺪﺩﺗﻪ .ﻓﺴﺄﻟﻪ ﻋﻨﻪ ،ﻓﻜﺎﻥ ﻣﺴﻜﺮﺍ،
ﻓﺤﺪﻩ ﺑﺸﺮﺍﺏ ﻟﻴﺲ ﺑﺨﻤﺮ ).(٢
ﻓﺄﻣﺎ ﺍﺳﺘﺪﻻﻟﻬﻢ ﺑﺄﻥ ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﻫﺬﻩ ﺍﻷﺷﺮﺑﺔ ،ﻭﺇﻧﻤﺎ ﺗﺮﻛﻨﺎ ﺍﻟﺨﻤﺮ
ﻟﺪﻟﻴﻞ ﻭﺑﻘﻲ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ،ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢ .ﻷﻧﺎ ﻗﺪ ﺩﻟﻠﻨﺎ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥ ﺑﺎﻗﻲ
ﺍﻟﻤﺴﻜﺮﺍﺕ ﻣﺤﺮﻡ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﺮﻙ ﺍﻷﺻﻞ ﻭﻳﻨﺘﻘﻞ ﺇﻟﻴﻪ.
ﻭﻗﻮﻟﻬﻢ ﻫﺬﺍ ﻣﻤﺎ ﺗﻌﻢ ﺍﻟﺒﻠﻮﻯ ﺑﻪ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ،ﻓﻘﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻣﻌﻠﻮﻡ
ﺑﺈﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ).(٣
ﻭﺍﺳﺘﺪﻻﻟﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺗﺘﺨﺬﻭﻥ ﻣﻨﻪ ﺳﻜﺮﺍ ﻭﺭﺯﻗﺎ ﺣﺴﻨﺎ " ).(٤
ﻭﻗﻮﻟﻬﻢ :ﺇﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﺍﻟﺴﻜﺮ ﺍﻟﻨﺒﻴﺬ ).(٥
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) (١ﺍﻷﻡ ،١٨١ - ١٨٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٥ :ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩١ - ٩٠ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ :٨
،٣١٣ﻓﻲ ﺍﻟﺠﻤﻴﻊ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٢ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٣٢٦ :٨ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩١ :٢ﻭﺍﻷﻡ ،١٨٠ :٦ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢٢٢ :٤
ﻭﺍﻟﻤﺤﻠﻰ ،٥٠٢ :٧ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،١٨٢ :٢١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٥ :٨ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ
ﺃﺑﺪﻝ " ﻋﺒﺪ ﺍﻟﻠﻪ " ﺏ " ﻋﺒﻴﺪ ﺍﻟﻠﻪ " ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺔ ﺇﻟﻰ ﺃﻧﻪ ﺍﺑﻦ ﻋﻤﺮ ﻓﻼﺣﻆ.
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٩٠ :
) (٤ﺍﻟﻨﺤﻞ.٦٧ :
) (٥ﺍﻧﻈﺮ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ،٢٧٤ :٣ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ .٣٧٤ :٤
)(٤٨٣
ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﻭﺍﻳﺘﺎﻥ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻟﺴﻜﺮ ﺍﻟﺨﻤﺮ ) .(١ﻭﻛﺎﻥ ﻫﺬﺍ
ﻗﺒﻞ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ،ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻄﺎﺀ ،ﻭﻣﺠﺎﻫﺪ ،ﻭﻗﺘﺎﺩﺓ،
ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ،ﻭﺃﺑﻮ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ).(٢
ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﺍﻟﺴﻜﺮ ﺍﻟﺤﺮﺍﻡ ) .(٣ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺗﺘﺨﺬﻭﻥ ﻣﻨﻪ ﺣﻼﻻ
ﻭﺣﺮﺍﻣﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﻌﺒﻲ :ﺍﻟﺴﻜﺮ ﻣﺎ ﻃﺎﺏ ﻣﻨﻬﺎ ،ﻭﻫﻮ ﺍﻟﻄﻼﺀ ﻭﺍﻟﺮﺏ.
ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻣﺠﺎﻫﺪ ﺃﻳﻀﺎ.
ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﻣﺜﻨﻰ ،ﺃﺳﺘﺎﺫ ﺃﺑﻲ ﻋﺒﻴﺪ :ﺍﻟﺴﻜﺮ
ﺍﻟﺨﻤﺮ .ﻗﺎﻝ :ﻭﻗﻴﻞ ﺍﻟﺴﻜﺮ ﺍﻟﻄﻌﻢ ) ،(٤ﻭﻣﻨﻪ ﻳﻘﺎﻝ :ﺳﻜﺮ ﺑﻨﻲ ﻓﻼﻥ ،ﺃﻱ
ﻃﻌﻤﻬﻢ .ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
* ﺟﻌﻠﺖ ﻋﻴﺐ ﺍﻷﻛﺮﻣﻴﻦ ﺳﻜﺮﺍ * )(٥
ﻳﻌﻨﻲ ﺟﻌﻠﺖ ﺗﻌﻴﺐ ﺍﻷﻛﺮﻣﻴﻦ ﺣﺘﻰ ﺟﻌﻠﺖ ﻋﻴﺒﻬﻢ ﻃﻌﻤﺎ ﻟﻚ.
ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﺍﻟﺴﻜﺮ ﺍﻟﺨﻤﺮ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ ) .(٦ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻜﺮ ﻋﻨﺪ ﺃﺑﻲ
ﺣﻨﻴﻔﺔ :ﻧﻘﻴﻊ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ) .(٧ﻫﻜﺬﺍ ﻧﻘﻞ ﻋﻨﻪ ﺍﻟﺤﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ )،(٨
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) (١ﺍﻧﻈﺮ ﺍﻟﻤﺼﺪﺭﻳﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ ،ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٢٨ :١٠ﻭﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ .،٩١ :١٤
) (٢ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٢٨ :١٠ﻭﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ .٩١ :١٤
) (٣ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٧ :٨ﻭﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ .٢٧٤ :٣
) (٤ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ،٢٧٤ :٣ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،٣٧٤ :٤ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ ،٣٨٣ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ .١٢٩ :١٠
) (٥ﺭﻭﺍﻩ ﺍﻟﻘﺮﻃﺒﻲ ﻓﻲ ﺟﺎﻣﻊ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ١٢٩ :١٠ﻭﺣﻜﻲ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺔ ،ﻭﻓﻴﻬﺎ ﻣﺎ
ﻟﻔﻈﻪ :ﺟﻌﻠﺖ ﺃﻋﺮﺍﺽ ﺍﻟﻜﺮﺍﻡ ﺳﻜﺮﺍ ﺍﻧﻈﺮ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ،٢٧٤ :٣ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ .٣٧٤ :٤
) (٦ﺍﻧﻈﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ .٣٧٤ :٤
) (٧ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٩٥ :٨
) (٨ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٩٦ :٨
)(٤٨٤
ﻭﻫﻮ ﺣﺮﺍﻡ ﺑﻼ ﺧﻼﻑ ﻋﻠﻰ ﻗﻮﻟﻬﻢ.
ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺴﻜﺮ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﺸﺘﺮﻛﺔ ﻟﻮﻗﻒ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ.
ﻭﺭﻭﻭﺍ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﺣﺮﻣﺖ ﺍﻟﺨﻤﺮ ﺑﻌﻴﻨﻬﺎ ،ﻭﺍﻟﺴﻜﺮ ﻣﻦ
ﻛﻞ ﺷﺮﺍﺏ ).(١
ﻭﺍﻟﺠﻮﺍﺏ :ﺃﻧﻪ ﺭﻭﻱ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻓﻼ ﺣﺠﺔ ﻓﻲ ﺫﻟﻚ.
ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﻨﺪﺍ ﻟﻜﺎﻥ ﻗﻮﻟﻪ) :ﺣﺮﻣﺖ ﺍﻟﺨﻤﺮ ﺑﻌﻴﻨﻬﺎ( ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ،ﻷﻧﻬﻢ ﻻ
ﻳﻘﻮﻟﻮﻥ ﺑﺪﻟﻴﻞ ﺍﻟﺨﻄﺎﺏ .ﻭﻣﻦ ﻗﺎﻝ ﺑﻪ ،ﻻ ﻳﻘﻮﻝ ﺇﺫﺍ ﻋﻠﻖ ﺍﻟﺤﻜﻢ ﺑﺎﻻﺳﻢ ﻛﺎﻥ ﻣﺎ
ﻋﺪﺍﻩ ﺑﺨﻼﻓﻪ .ﻭﻫﺎﻫﻨﺎ ﺗﻌﻠﻖ ﺍﻟﺤﻜﻢ ﺑﺎﻻﺳﻢ.
ﻭﺃﻣﺎ ﻗﻮﻟﻪ) :ﻭﺍﻟﺴﻜﺮ ﻣﻦ ﻛﻞ ﺷﺮﺍﺏ( ﻓﻤﻌﻨﺎﻩ ﺍﻟﻤﺴﻜﺮ ﻣﻦ ﻛﻞ ﺷﺮﺍﺏ .ﻭﻗﺪ
ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺫﻟﻚ ،ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﺮﻭﻳﺎ ﻟﻜﺎﻥ ﻣﻌﻠﻮﻣﺎ ،ﻷﻥ ﺍﻟﺴﻜﺮ ﻻ
ﻳﺼﺢ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ،ﻷﻧﻪ ﻣﻦ ﻓﻌﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻴﻨﺎ ﻛﺎﻟﺠﻨﻮﻥ ﻭﺍﻟﻤﺮﺽ ،ﻭﻭﺻﻔﻪ
ﺑﺎﻟﺘﺤﺮﻳﻢ ﻻ ﻳﺠﻮﺯ ،ﺛﺒﺖ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺴﻜﺮ.
ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﺍﻟﺨﺒﺮ ،ﻭﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺴﻜﺮ ﻭﺍﻟﺨﻤﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻞ
ﻭﺍﺣﺪﺍ.
ﻗﻠﻨﺎ ﻟﻪ :ﻓﺎﺋﺪﺗﺎﻥ:
ﺇﺣﺪﺍﻫﻤﺎ :ﺃﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺣﺮﻡ ﺍﻟﺨﻤﺮ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ،ﻭﺣﺮﻡ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ ،ﻓﻜﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺣﺮﻣﺖ ﺍﻟﺨﻤﺮ ﻧﻔﺴﻬﺎ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺍﻟﻤﺴﻜﺮ
ﺑﺎﻟﺴﻨﺔ.
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﺭﺍﺩ ﺑﻪ ﺗﻐﻠﻴﻆ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﻤﺴﻜﺮﺍﺕ ،ﻓﺬﻛﺮﻫﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ،ﺛﻢ ﺃﻓﺮﺩﻫﺎ
ﺑﺎﻟﺬﻛﺮ .ﻓﻘﻮﻟﻪ " :ﺍﻟﺨﻤﺮ " ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ ﻛﻠﻬﺎ ،ﺛﻢ ﺃﻓﺮﺩﻫﺎ ﺑﺎﻟﺬﻛﺮ
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) (١ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ،٢٧٤ :٣ﻭﺭﻭﻱ ﻓﻲ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢٢١ :٤ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :١
،٣٢٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٧ :٨ﻭﺍﻟﻤﺤﻠﻰ ،٤٨٢ :٧ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٠٦ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ
ﺍﻟﻘﺮﺁﻥ .١٢٩ :١٠
)(٤٨٥
ﺗﺄﻛﻴﺪﺍ ﻟﻠﻨﻬﻲ ﻛﻘﻮﻟﻪ " :ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ " ).(١
ﻭﻣﺎ ﺭﻭﻭﻩ ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ،ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﺷﺮﺑﻮﺍ ﻭﻻ
ﺗﺴﻜﺮﻭﺍ ) .(٢ﻓﺎﻟﺠﻮﺍﺏ ﻋﻨﻪ :ﺇﻧﺎ ﻧﻘﻠﻨﺎ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻋﻦ ﺷﺮﺍﺏ ﺍﻟﻌﺴﻞ ،ﻓﻘﺎﻝ :ﺫﻟﻚ ﺍﻟﺒﺘﻊ .ﻓﻘﻠﺖ :ﺇﻧﻬﻢ ﻳﻨﺒﺬﻭﻥ ﻣﻦ ﺍﻟﺬﺭﺓ ،ﻓﻘﺎﻝ
ﺫﻟﻚ ﺍﻟﻤﺰﺭ ،ﺃﺧﺒﺮ ﻗﻮﻣﻚ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ ) .(٣ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ:
ﺍﺷﺮﺑﻮﺍ ﻭﻻ ﺗﺴﻜﺮﻭﺍ ،ﻣﻌﻨﺎﻩ ﻭﻻ ﺗﺸﺮﺑﻮﺍ ﺍﻟﻤﺴﻜﺮ ،ﺑﺪﻟﻴﻞ ﻣﺎ ﺭﻭﺍﻩ ﻓﻲ ﺍﻟﺨﺒﺮ ﺍﻵﺧﺮ،
ﻭﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﺴﻜﺮ ﻻ ﻳﻨﻬﻰ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ.
ﻭﻣﺎ ﺭﻭﻭﻩ ﻋﻦ ﺃﺑﻲ ﻣﺴﻌﻮﺩ :ﺇﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﻲ ﺑﻨﺒﻴﺬ ﺍﻟﺴﻘﺎﻳﺔ ،ﻓﺸﻤﻪ،
ﻭﻗﻄﺐ ،ﻭﺍﺳﺘﺪﻋﺎ ﺫﻧﻮﺑﺎ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ﻓﺼﺒﻪ ﻓﻴﻪ ،ﻭﻗﺎﻝ ﺇﺫﺍ ﺍﻏﺘﻠﻤﺖ ) (٤ﻋﻠﻴﻜﻢ
ﻫﺬﻩ ﺍﻷﻧﺒﺬﺓ ﻓﺎﻛﺴﺮﻭﻫﺎ ﺑﺎﻟﻤﺎﺀ ).(٥
ﻓﺎﻟﺠﻮﺍﺏ ﻋﻨﻪ :ﺇﻥ ﻧﺒﻴﺬ ﺍﻟﺴﻘﺎﻳﺔ ﻣﺎ ﻛﺎﻥ ﻣﺴﻜﺮﺍ ،ﻷﻥ ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﻳﻨﺒﺬﻭﻥ
ﻟﻠﺤﺎﺝ ﻟﻴﺸﺮﺑﻮﺍ ﺇﺫﺍ ﺻﺪﺭﻭﺍ ﻣﻦ ﻣﻨﻰ ،ﻳﻨﺒﺬ ﻟﻬﻢ ﻟﻴﻠﺔ ﺍﻟﻌﺎﺷﺮ ﻓﻴﺒﻘﻰ ﻳﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ،
ﺛﻢ ﻳﺮﺩﻭﻥ ﻣﻜﺔ ﻓﻴﺸﺮﺑﻮﻥ ،ﻣﻨﻪ ،ﻭﻫﻮ ﻏﻴﺮ ﻣﺴﻜﺮ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻤﺎ ﻟﻴﺲ ﺑﻤﺴﻜﺮ
ﻟﻴﺲ ﺑﺤﺮﺍﻡ ،ﻭﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻳﺸﺮﺑﻪ.
ﻭﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ :ﻛﻨﺎ ﻧﻨﺒﺬ ﻟﺮﺳﻮﻝ ﺍﻟﻠﻪ ﻋﻠﻰ ﻏﺪﺍﺋﻪ ﻓﻴﺸﺮﺑﻪ ﻋﻠﻰ
ﻋﺸﺎﺋﻪ ،ﻭﻧﻨﺒﺬ ﻟﻪ ﻋﻠﻰ ﻋﺸﺎﺋﻪ ﻓﻴﺸﺮﺑﻪ ﻋﻠﻰ ﻏﺪﺍﺋﻪ )(٦
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) (١ﺍﻟﺒﻘﺮﺓ.٢٣٨ :
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٢٩٨ :٨ﻭﻓﻲ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢٢٠ :٤ﻭﺍﻟﻤﺤﻠﻰ ) ٤٨٢ :٧ﺍﺷﺮﺑﺎ ﻭﻻ ﺗﺴﻜﺮﺍ(.
) (٣ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٢٨ :٣ﺣﺪﻳﺚ ،٣٦٨٤ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٢٠٤ :٥ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٤٢ :١٠
) (٤ﺍﻻﻏﺘﻼﻡ :ﻣﺠﺎﻭﺯﺓ ﺍﻟﺤﺪ ،ﺃﻱ ﺇﺫﺍ ﺟﺎﻭﺯﺕ ﺣﺪﻫﺎ ﺍﻟﺬﻱ ﻻ ﻳﺴﻜﺮ ﺇﻟﻰ ﺣﺪﻫﺎ ﺍﻟﺬﻱ ﻳﺴﻜﺮ .ﻗﺎﻟﻪ ﺍﺑﻦ
ﺍﻷﺛﻴﺮ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ .٣٨٢ :٣
) (٥ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٢٦٤ :٤ﺣﺪﻳﺚ ،٨٦ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٣٢٥ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٠٥ :٨ﻭﺍﻟﺠﺎﻣﻊ
ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .١٢٩ :١٠
) (٦ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٣٤ :٣ﺣﺪﻳﺚ ،٣٧١١ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١١٢٦ :٢ﺣﺪﻳﺚ ،٣٣٩٨ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٢٩٩ :٨ﻭ ٣٠٠ﺑﺎﺧﺘﻼﻑ ﻓﻴﻬﺎ ﺑﺎﻟﻠﻔﻆ.
)(٤٨٦
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻛﺎﻥ ﺍﻟﺘﻤﺮ ﻳﻤﺮﺱ ) (١ﻟﺮﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
ﻓﻴﺸﺮﺏ ﻣﻨﻪ ﻳﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺜﺎﻟﺚ ﺃﻣﺮ ﺑﻪ ﺃﻥ ﻳﺴﻘﻰ ﺍﻟﺨﺪﻡ ﺃﻭ
ﻳﺮﺍﻕ ،ﻭﺇﻧﻤﺎ ﺻﺐ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ ﻟﺜﺨﺎﻧﺘﻪ ﻻ ﻟﺸﺪﺗﻪ ).(٢
ﻗﺎﻝ ﻣﺎﻟﻚ :ﻛﺎﻥ ﺧﺎﺛﺮﺍ ﻓﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﻟﺜﺨﺎﻧﺘﻪ ﻻ ﻟﺸﺪﺗﻪ.
ﻗﺎﻝ ﻣﺎﻟﻚ :ﻛﺎﻥ ﺧﺎﺛﺮﺍ ﻓﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﺣﺘﻰ ﻳﺮﻕ ).(٣
ﻭﻗﻮﻟﻬﻢ) :ﻗﻄﺐ( ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ :ﺇﻧﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﺣﻤﺾ ،ﻻ ﺃﻧﻪ
ﻛﺎﻥ ﺍﺷﺘﺪ .ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻠﺸﺪﺓ ﻛﺎﻥ ﺣﺮﺍﻣﺎ ﻋﻨﺪﻛﻢ ،ﻷﻧﻪ ﻧﻘﻴﻊ ﻏﻴﺮ ﻣﻄﺒﻮﺥ،
ﻓﻜﻴﻒ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻜﺴﺮﻩ ﺑﺎﻟﻤﺎﺀ ).(٤
ﻭﺍﻟﺤﺪﻳﺚ ﺍﻵﺧﺮ ﻷﺑﻲ ﻣﺴﻌﻮﺩ :ﺇﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺌﻞ ﻋﻦ ﺍﻟﻨﺒﻴﺬ ﺃﺣﻼﻝ
ﻫﻮ ﺃﻡ ﺣﺮﺍﻡ؟ ،ﻓﻘﺎﻝ :ﺣﻼﻝ .ﻓﺈﻧﻪ ﺿﻌﻴﻒ.
ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺑﺎﻥ ) ،(٥ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﺭﻓﻌﻪ.
ﻗﺎﻟﻮﺍ :ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺑﺎﻥ ﺿﻌﻴﻒ ) ،(٦ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻤﻞ ﺫﻟﻚ ﻋﻠﻰ
ﺍﻟﻨﺒﻴﺬ ﺍﻟﺬﻱ ﻻ ﻳﺴﻜﺮ ،ﻷﻧﻪ ﻳﺤﺘﻤﻞ ﺫﻟﻚ.
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺍﻟﺨﺒﺮ ﺍﻟﺬﻱ ﺭﻭﻳﺘﻢ ﻣﻦ ﻗﻮﻟﻪ) :ﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ( ﻓﺎﻟﺮﺍﻭﻱ ﻻ
ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﻟﻨﻘﻞ ،ﺑﻞ ﻫﻮ ﻣﻀﻄﺮﺏ ﻟﻜﺜﺮﺓ ﻣﻦ ﺭﻭﺍﻩ.
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) (١ﻳﻤﺮﺱ :ﺃﻱ ﻳﺪﻟﻚ ﺑﺎﻟﻤﺎﺀ .ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ .٣١٩ :٤
) (٢ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺑﻤﻌﻨﺎﻩ ﻻ ﺑﻠﻔﻈﻪ ﻓﻲ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٣٣٥ :٣ﺣﺪﻳﺚ ،٣٧١٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٠٠ :٨
ﻭﺍﻟﻤﺤﻠﻰ ٥٠٧ :٧ﻓﻼﺣﻆ
) (٣ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻴﻪ ﻛﺴﺎﺑﻘﻪ.
) (٥ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺑﺎﻥ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﻜﻮﻓﻲ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ،ﺭﻭﻯ
ﻋﻦ ﻓﻄﺮ ﺑﻦ ﺧﻠﻴﻔﺔ ﻭﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻔﺮﺍﺀ ﻭﺟﺮﻳﺮ ﺑﻦ ﺣﺎﺯﻡ ﻭﻏﻴﺮﻫﻢ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٣٢٩ :٦
) (٦ﺍﻧﻈﺮ ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٣٣٠ :٦
)(٤٨٧
ﻗﻠﻨﺎ :ﻫﺬﺍ ﺑﺎﻃﻞ ،ﻓﺈﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻘﻞ ﺃﺭﺑﻌﺔ ) ،(١ﻭﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ
ﺑﻌﻀﻬﺎ ) ،(٢ﺛﺒﺖ ﺃﻧﻬﺎ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ،ﻭﻟﻴﺲ ﺷﺊ ﻣﻦ ﺃﺧﺒﺎﺭﻫﻢ ﻣﺜﺒﺘﺎ ﻓﻲ
ﺍﻟﺼﺤﻴﺢ.
ﻣﺴﺄﻟﺔ :٤ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻏﻴﺮ ﻣﻌﻠﻞ ،ﻭﺇﻧﻤﺎ ﻳﺤﺮﻡ ﺳﺎﺋﺮ ﺍﻟﻤﺴﻜﺮﺍﺕ ﻻﺷﺘﺮﺍﻛﻬﺎ ﻓﻲ
ﺍﻻﺳﻢ ،ﺃﻭ ﻟﺪﻟﻴﻞ ﺁﺧﺮ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻣﻌﻠﻞ ،ﻭﻋﻠﺘﻬﺎ ﺍﻟﺸﺪﺓ ﺍﻟﻤﻄﺮﺑﺔ ،ﻭﺳﺎﺋﺮ ﺍﻟﻤﺴﻜﺮﺍﺕ ﻣﻘﻴﺲ
ﻋﻠﻴﻬﺎ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻫﻲ ﻣﺤﺮﻣﺔ ﺑﻌﻴﻨﻬﺎ ،ﻏﻴﺮ ﻣﻌﻠﻠﺔ ،ﻭﺇﻧﻤﺎ ﺣﺮﻡ ﻧﻘﻴﻊ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ
ﺑﺪﻟﻴﻞ ﺁﺧﺮ ،ﻭﻻ ﻧﻘﻴﺲ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﺳﺎﻗﻂ ﻋﻨﺎ ،ﻷﻧﺎ ﻻ ﻧﻘﻮﻝ ﺑﺎﻟﻘﻴﺎﺱ ﺃﺻﻼ ﻓﻲ ﺍﻟﺸﺮﻉ،
ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﻛﻮﻧﻬﺎ ﻣﻌﻠﻠﺔ ﺃﻭ ﻏﻴﺮ ﻣﻌﻠﻠﺔ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﻴﺎﺱ ،ﻓﻤﻦ ﻳﻤﻨﻊ ﻣﻦ
ﺍﻟﻌﻤﻞ ﺑﻪ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻜﻼﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ،ﻭﻟﻴﺲ ﻫﺎﻫﻨﺎ ﻣﻮﺿﻊ ﺍﻟﻜﻼﻡ ﻓﻲ ﺗﺤﺮﻳﻢ
ﺍﻟﻘﻴﺎﺱ.
ﻣﺴﺄﻟﺔ :٥ﻧﺒﻴﺬ ﺍﻟﺨﻠﻴﻄﻴﻦ :ﻭﻫﻮ ﻣﺎ ﻋﻤﻞ ﻣﻦ ﻧﻮﻋﻴﻦ ﺗﻤﺮ ﻭﺯﺑﻴﺐ ،ﺃﻭ ﺗﻤﺮ
ﻭﺑﺴﺮ ﺇﺫﺍ ﻛﺎﻥ ﺣﻠﻮﺍ ،ﻏﻴﺮ ﻣﺴﻜﺮ ،ﻏﻴﺮ ﻣﻜﺮﻭﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻣﻜﺮﻭﻩ ،ﻏﻴﺮ ﻣﺤﻈﻮﺭ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ،ﻭﻷﻥ ﺃﺻﺤﺎﺑﻨﺎ ﻧﺼﻮﺍ ﻋﻠﻴﻪ ﻭﻗﺎﻟﻮﺍ :ﻻ ﺑﺄﺱ
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) (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ٢٠٤ :٥ﻭ ٢٠٥ﻭ ،١٣٧ :٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٣٠٤ :٨
) (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٨٥ :٣ﻭ ١٥٨٦ﻭ .١٥٨٨
) (٣ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .١٥٧ :٨
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٢ :٢٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٦ :٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٦ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ .٤٦ :٦
) (٥ﺍﻟﻬﺪﺍﻳﺔ ،١٦١ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٤٥ :٦ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ١٨٣ :٢١ﻭ ،١٨٤ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ
.٢٢٢ :٤
) (٦ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٦٩ :١٠
)(٤٨٨
ﺑﺸﺮﺑﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﺴﻜﺮﺍ.
ﻭﻧﻬﻲ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺍﻟﺨﻠﻴﻄﻴﻦ ) (١ﻧﺤﻤﻠﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻜﺮﺍ،
ﻭﻳﻜﻮﻥ ﻧﻬﻲ ﺗﺤﺮﻳﻢ.
ﻣﺴﺄﻟﺔ :٦ﺍﻟﻔﻘﺎﻉ ﺣﺮﺍﻡ ،ﻻ ﻳﺠﻮﺯ ﺷﺮﺑﻪ ﺑﺤﺎﻝ.
ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻛﺎﻥ ﻣﺎﻟﻚ ﻳﻜﺮﻫﻪ ،ﻭﻛﺮﻩ ﺃﻥ ﻳﺒﺎﻉ ﻓﻲ ﺍﻷﺳﻮﺍﻕ ).(٢
ﻭﻗﺎﻝ ﺃﺣﻤﺪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺨﻄﺎﺑﻲ ،ﻋﻦ ﺿﻤﺮﺓ ﻗﺎﻝ :ﺍﻟﻐﺒﻴﺮﺍﺀ
ﺍﻟﺘﻲ ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻋﻨﻬﺎ ﻫﻲ ﺍﻟﺴﻜﺮﻛﺔ ﺧﻤﺮ ﺍﻟﺤﺒﺸﺔ ،ﻭﻋﺒﺪ
ﺍﻟﻠﻪ ﺍﻷﺷﺠﻌﻲ ﻳﻜﺮﻫﻪ ).(٣
ﻭﺭﻭﻱ ﺃﺑﻮ ﻋﺒﻴﺪ ،ﻋﻦ ﺍﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ) ،(٤ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ) ،(٥ﻋﻦ ﺯﻳﺪ ﺑﻦ
ﺃﺳﻠﻢ ،ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ) :(٦ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺌﻞ ﻋﻦ ﺍﻟﻐﺒﻴﺮﺍﺀ ﻓﻨﻬﻰ
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) (١ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٥٧٤ :٣ﺣﺪﻳﺚ ،١٧ - ١٦ﻭﺍﻟﻤﻮﻃﺄ ٨٤٤ :٢ﺣﺪﻳﺚ ،٨ - ٧ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ
٣٣٣ :٣ﺣﺪﻳﺚ ،٣٧٠٥ - ٣٧٠٣ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢٩٨ :٤ﺣﺪﻳﺚ ،١٨٧٧ - ١٨٧٦ﻭﺳﻨﻦ ﺍﺑﻦ
ﻣﺎﺟﺔ ١١٢٥ :٢ﺣﺪﻳﺚ ،٣٣٩٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٨٨ :٨ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩٤ :٢ﻭﺍﻟﻤﺤﻠﻰ :٧
.٥٠٩
) (٢ﺣﻜﺎﻩ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻗﺪﺱ ﺳﺮﻩ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ ١٩٩ :ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺍﻟﻤﺪﺍﻳﻨﻲ ﻗﺎﻝ :ﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻜﺮﻩ ﺍﻟﻔﻘﺎﻉ ،ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺒﺎﻉ ﻓﻲ ﺍﻷﺳﻮﺍﻕ.
) (٣ﺍﻧﻈﺮ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
) (٤ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﺤﻜﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﺍﻟﺠﻤﺤﻲ ،ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﻤﺼﺮﻱ ،ﻣﻮﻟﻰ ﺃﺑﻲ
ﺍﻟﻀﺒﻴﻊ ،ﻣﻮﻟﻰ ﺑﻨﻲ ﺟﻤﺢ .ﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻤﺮ ﻭﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﺑﻲ ﻛﺜﻴﺮ ﻭﻣﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ
ﻭﻏﻴﺮﻫﻢ .ﻭﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﻯ ﻟﻪ ﻫﻮ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻮﺍﺳﻄﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺬﻫﻠﻲ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺨﻼﻝ
ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ﻭﺟﻤﺎﻋﺔ .ﻭﻟﺪ ﺳﻨﺔ ١٤٤ﻭﻣﺎﺕ ﺳﻨﺔ ٢٢٤ﻫﺠﺮﻳﺔ ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .١٧ :٤
) (٥ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﺑﻲ ﻛﺜﻴﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺰﺭﻗﻲ ،ﻣﻮﻻﻫﻢ ﺍﻟﻤﺪﻧﻲ .ﺭﻭﻯ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﺣﻤﻴﺪ ﺍﻟﻄﻮﻳﻞ
ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﻭﻏﻴﺮﻫﻢ .ﻭﻋﻨﻪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﻭﺯﻳﺎﺩ ﺑﻦ ﻳﻮﻧﺲ ﻭﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ
ﻭﺁﺧﺮﻳﻦ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٩٤ :٩
) (٦ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﻬﻼﻟﻲ ،ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﻤﺪﻧﻲ ﺍﻟﻘﺎﺹ ،ﻣﻮﻟﻰ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ .ﺭﻭﻯ
ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭﻋﻦ ﺃﺑﻲ ﺫﺭ ﻭﺃﺑﻲ ﺍﻟﺮﺩﺍﺀ ﻭﻏﻴﺮﻫﻢ .ﻭﻋﻨﻪ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﻫﻼﻝ ﺑﻦ ﻋﻠﻲ ﻭﺷﺮﻳﻚ ﺑﻦ
ﺃﺑﻲ ﻧﻤﺮ ﻭﺟﻤﺎﻋﺔ .ﻣﺎﺕ ﺳﻨﺔ ١٠٣ﻭﻫﻮ ﺍﺑﻦ ،٨٤ﻭﻗﻴﻞ ﻓﻲ ﻭﻓﺎﺗﻪ ﻏﻴﺮ ﺫﻟﻚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٢١٧ :٧
)(٤٨٩
ﻋﻨﻬﺎ ،ﻭﻗﺎﻝ :ﻻ ﺧﻴﺮ ﻓﻴﻬﺎ ).(١
ﻗﺎﻝ :ﻭﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ :ﺍﻟﺴﻜﺮﻛﺔ ﻫﻲ ﺍﺳﻢ ﻳﺨﺘﺺ ﺍﻟﻔﻘﺎﻉ ).(٢
ﻭﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻋﻠﻰ ﺷﺎﺭﺑﻪ ﺍﻟﺤﺪ ،ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺳﻮﺍﺀ،
ﻭﺃﻧﻪ ﻳﺠﻠﺪ ﺑﻌﺪ ﺍﻟﺘﻌﺰﻳﺮ ).(٣
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻫﻮ ﻣﺒﺎﺡ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٥ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﻴﺎﻁ ﺗﻘﺘﻀﻲ ﺗﺠﻨﺒﻪ،
ﻷﻧﻪ ﺇﺫﺍ ﺗﺠﻨﺐ ﺑﺮﺋﺖ ﺫﻣﺘﻪ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﺫﺍ ﺷﺮﺑﻪ ﺃﻭ ﻋﻤﻠﻪ ﺃﻭ ﺑﺎﻋﻪ ﻓﻔﻴﻪ
ﺧﻼﻑ ،ﻭﺍﻷﺣﻮﻁ ﺍﺟﺘﻨﺎﺑﻪ.
ﻣﺴﺄﻟﺔ :٧ﺣﺪ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺛﻤﺎﻧﻮﻥ ﺟﻠﺪﺓ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ،
ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﻣﺎﻟﻚ ) .(٦ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺣﺪﻩ ﺃﺭﺑﻌﻮﻥ ،ﻓﺈﻥ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﻴﻦ
--------------------
) (١ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ٨٤٥ :٢ﺣﺪﻳﺚ ،١٠ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻣﺴﻨﺪﻩ ،٩٣ :٢ﻭﺍﻷﻡ .١٧٩ :٦ﻭﺣﻜﺎﻩ
ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ.١٩٩ :
) (٢ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٩٣ :٢ﻭﺍﻻﻧﺘﺼﺎﺭ.١٩٩ :
) (٣ﺍﻟﻜﺎﻓﻲ ٤٢٣ :٦ﺣﺪﻳﺚ ٨ﻭ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٨ :١٠ﺣﺪﻳﺚ ٣٧٨ﻭ ،٣٧٩ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٩٥ :٤
ﺣﺪﻳﺚ .٣٧٠
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٣٩ :١٠
) (٥ﺍﻟﻜﺎﻓﻲ ،٤٢٢ :٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٥ - ١٢٤ :٩ﻭ ٩٧ :١٠ﻭ ٩٨ﺃﺣﺎﺩﻳﺚ ﻓﻲ ﺍﻟﺒﺎﺏ ﻛﺜﻴﺮﺓ
ﻓﻼﺣﻈﻬﺎ.
) (٦ﺍﻟﻨﺘﻒ ،٦٤٣ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٠ :٢٤ﻭﺍﻟﻠﺒﺎﺏ ،٨٦ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،١٨٥ :٤ﻭﻋﻤﺪﺓ
ﺍﻟﻘﺎﺭﻱ ،٢٦٦ :٢٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٦٠ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٩٨ :٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ :٦
،٢٦١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٥ :٢ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ،٥٣ :٣ﻭﺍﻟﻤﻮﻃﺄ ٨٤٢ :٢ﺣﺪﻳﺚ ،٢ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ
،١٧٥ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٥ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ .١٨٥ :٤
)(٤٩٠
ﺗﻌﺰﻳﺮﺍ ﻟﻴﻜﻮﻥ ﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﺤﺪ ﺛﻤﺎﻧﻴﻦ ﻓﻌﻞ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ ﺭﻭﻯ ﺷﻌﺒﺔ ،ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺟﻠﺪ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺑﺠﺮﻳﺪﺗﻴﻦ ﻧﺤﻮ ﺃﺭﺑﻌﻴﻦ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺑﻌﻮﻥ ﺑﺠﺮﻳﺪﺗﻴﻦ ﻛﺎﻥ
ﺛﻤﺎﻧﻮﻥ ﺑﻮﺍﺣﺪﺓ ).(٣
ﻭﺭﻭﻯ ﻣﻨﺒﻪ ﺑﻦ ﻭﻫﺐ ،ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻋﻦ ﺃﺑﻴﻪ :ﺃﻥ ﺍﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﻠﺪ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺛﻤﺎﻧﻴﻦ ) .(٤ﻭﻫﺬﺍ ﻧﺺ ،ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻱ :ﺃﻥ ﻋﻤﺮ ﺍﺳﺘﺸﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻘﺎﻝ :ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺗﺒﺎﻳﻌﻮﺍ ﻓﻲ ﺷﺮﺏ
ﺍﻟﺨﻤﺮ ،ﻭﺍﺳﺘﺤﻘﺮﻭﺍ ﺣﺪﻫﺎ ،ﻓﻤﺎ ﺗﺮﻭﻥ؟ ﻓﻘﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﻧﻪ ﺇﺫﺍ ﺷﺮﺏ
ﺳﻜﺮ ،ﻓﺈﺫﺍ ﺳﻜﺮ ﻫﺬﻯ ،ﻭﺇﺫﺍ ﻫﺬﻯ ﺍﻓﺘﺮﻯ ،ﻓﻴﺤﺪ ﺑﻪ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ ) .(٥ﻭﻗﺎﻝ ﻋﺒﺪ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٦ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ١١٤ :٢ﻭ ،١١٥ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٥ :٨ﻭﺍﻟﻮﺟﻴﺰ ١٨١ :٢ﻭ
،١٨٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٩ :٢٠ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٩ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
،٣٢٥ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٥ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٣٢٧ :١٠ﻭ ،٣٢٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٧٣ :١٢
ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٦٦ :٢٣ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٧٣ :١٢ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٨٥ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،١٩٨ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٥ :٦
) (٢ﺍﻟﻜﺎﻓﻲ ٢١٥ - ٢١٤ :٧ﺣﺪﻳﺚ ١ﻭ ٢ﻭ ٤ﻭ ،١٠ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٤٠ :٤ﺣﺪﻳﺚ ،١٣٠
ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٠ :١٠ﺣﺪﻳﺚ ٣٤٨ﻭ ،٣٥٢ - ٣٥٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٣٥ :٤ﺣﺪﻳﺚ .٨٨٦
) (٣ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٦٦ :٣ﺣﺪﻳﺚ ،٢٤٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٣ :٤ﺫﻳﻞ ﺣﺪﻳﺚ ،٤٤٧٩ﻭﺳﻨﻦ
ﺍﻟﺘﺮﻣﺬﻱ ٤٨ :٤ﺣﺪﻳﺚ ،١٤٤٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٩ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٦ :٤ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ
.١٧٩٧
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﺍﻟﺤﺪﻳﺚ ﻭﻻ ﺭﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻭﻟﻌﻞ ﺍﻟﺘﺼﺤﻴﻒ ﻭﻗﻊ ﻓﻲ ﺍﺳﻢ ﺍﻟﺮﻭﺍﺓ ﻓﻬﻮ ﻭﻫﺐ ﺑﻦ
ﻣﻨﺒﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺜﻨﻰ ﺍﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻓﻲ ﺭﻭﺍﻳﺎﺗﻪ ﻣﺎ ﺭﻭﺍﻩ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ
ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻲ ﺭﺟﺎﻟﻪ ﻋﻨﺪ ﺗﺮﺟﻤﺔ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺍﻷﺷﻌﺮﻱ ﺍﻟﻘﻤﻲ ﻓﻼﺣﻆ.
) (٥ﺍﻟﻜﺎﻓﻲ ٢١٥ :٦ﺣﺪﻳﺚ ،٧ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٠ :١٠ﺣﺪﻳﺚ ٣٤٦ﻭﺍﻟﻤﻮﻃﺄ ٨٤٢ :٢ﺣﺪﻳﺚ ،٢ﻭﻣﺴﻨﺪ
ﺍﻟﺸﺎﻓﻌﻲ ،٩٠ :٢ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٨٧ :٧ﺣﺪﻳﺚ ،١٣٥٤٢ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،٢٦٦ :٢٣ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ١٩٣ :٦ﻭ ،١٩٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٥ :٤ﺣﺪﻳﺚ .١٧٩٥
)(٤٩١
ﺍﻟﺮﺣﻤﺎﻥ ﺑﻦ ﻋﻮﻑ :ﺃﺭﻯ ﺃﻥ ﺗﺤﺪﻩ ﻛﺎﻣﻞ ﺍﻟﺤﺪﻭﺩ ﺛﻤﺎﻧﻴﻦ ) ،(١ﻓﺜﺒﺖ ﺑﺬﻟﻚ ﺃﻧﻬﻢ
ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﻴﻦ.
ﻣﺴﺄﻟﺔ :٨ﺇﺫﺍ ﺗﻘﻴﺄ ﺧﻤﺮﺍ ،ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﺜﻤﺎﻥ.
ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(٢
ﻓﺄﻣﺎ ﺑﺎﻟﺮﺍﺋﺤﺔ ﻓﻼ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻬﺎ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﺎﻟﻘﺊ ﻭﺍﻟﺮﺍﺋﺤﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺭﻭﻱ ﺃﻥ ﺣﻤﺮﺍﻥ ) (٦ﻭﺭﺟﻞ ﺁﺧﺮ ﺷﻬﺪﺍ ﻋﻨﺪ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﺭﺟﻞ ،ﺷﻬﺪ ﺃﺣﺪﻫﻤﺎ
ﺃﻧﻪ ﺷﺮﺑﻬﺎ ،ﻭﺷﻬﺪ ﺍﻵﺧﺮ ﺃﻧﻪ ﺗﻘﻴﺄﻫﺎ .ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ :ﻣﺎ ﺗﻘﻴﺄﻫﺎ ﺣﺘﻰ ﺷﺮﺑﻬﺎ .ﻭﻗﺎﻝ
ﻟﻌﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻗﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(٧
--------------------
) (١ﺍﻧﻈﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٩ :٨ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٣١٤ :٧
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٦ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٩٦ :٨
) (٣ﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٣١ :٩ﺣﺪﻳﺚ ،١٧٠٤١ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٧٩ :٤
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٨ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٧ :٨ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٣٣٠ :١٠
) (٤ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٩٠ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٥ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٦ :٨ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٣٦ :٢
ﻭﺍﻟﻠﺒﺎﺏ ،٨٥ :٣ﻭﺍﻟﻨﺘﻒ ،٦٤٤ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٨٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،١٨٤ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٢٨ :١٠ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٦٠ :٢ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
٣٣٠ﻭ ،٣٣١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٤ :٦
) (٥ﺍﻟﻜﺎﻓﻲ ٤٠١ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٦ :٣ﺣﺪﻳﺚ ،٧٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٠ :٦ﺣﺪﻳﺚ
.٧٧٢
) (٦ﺣﻤﺮﺍﻥ ﺑﻦ ﺃﺑﺎﻥ ﻣﻮﻟﻰ ﻋﺜﻤﺎﻥ ،ﺃﺩﺭﻙ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﺭﻭﻯ ﻋﻦ ﻋﺜﻤﺎﻥ ﻭﻣﻌﺎﻭﻳﺔ ،ﻣﺎﺕ ﺳﻨﺔ ٧٥ﻫﺠﺮﻳﺔ
ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٢٤ :٣
) (٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣١٦ :٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٩٦ :٨
)(٤٩٢
ﻭﺭﻭﻯ ﻣﺜﻞ ﻫﺬﺍ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ).(١
ﻣﺴﺄﻟﺔ :٩ﺇﺫﺍ ﺿﺮﺏ ﺍﻹﻣﺎﻡ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺛﻤﺎﻧﻴﻦ ،ﻓﻤﺎﺕ ،ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ
ﺷﺊ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻠﺰﻣﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻮﻥ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﺑﻨﻰ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﺤﺪ
ﺃﺭﺑﻌﻮﻥ ،ﻓﻸﺟﻞ ﻫﺬﺍ ﺿﻤﻨﻪ ﺩﻳﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ).(٣
ﻣﺴﺄﻟﺔ :١٠ﺇﺫﺍ ﻋﺰﺭ ﺍﻹﻣﺎﻡ ﻣﻦ ﻳﺠﺐ ﺗﻌﺰﻳﺮﻩ ،ﺃﻭ ﻣﻦ ﻳﺠﻮﺯ ﺗﻌﺰﻳﺮﻩ -ﻭﺇﻥ ﻟﻢ
ﻳﺠﺐ -ﻓﻤﺎﺕ ﻣﻨﻪ ،ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٤
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻪ ﺩﻳﺘﻪ ).(٥
ﻭﺃﻳﻦ ﺗﺠﺐ؟
ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ -ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ،ﻭﺍﻟﺜﺎﻧﻲ :ﻓﻲ ﺑﻴﺖ
ﺍﻟﻤﺎﻝ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
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) (١ﺍﻟﻜﺎﻓﻲ ٤٠١ :٧ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٦ :٣ﺣﺪﻳﺚ ،٧٢ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٨٠ :٦ﺣﺪﻳﺚ
.٧٧٢
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٦ :ﻭﺍﻟﺠﻤﻮﻉ ١١٣ :٢٠ﻭ ،١٢٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٥ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
:١٠
،٣٢٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٩٦ :٦
) (٣ﺗﻘﺪﻡ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ) (٧ﻓﻼﺣﻆ.
) (٤ﺍﻟﻠﺒﺎﺏ ،٩٢ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢١٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢١٧ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢١١ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٤ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٢ :٦
) (٥ﺍﻷﻡ ،١٨٠ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٦ :ﻭﺍﻟﻮﺟﻴﺰ ١٨٢ :٢ﻭ ،١٨٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٥ :٨
ﻭﺍﻟﻤﺠﻤﻮﻉ
،١٢٢ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٢ :٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢١٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢١٧ :٤ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢١١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٤ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٢١٢ :٦
) (٦ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٦ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .١٠٥ :٨
)(٤٩٣
ﻭﺃﻳﻀﺎ :ﺍﻟﺘﻌﺰﻳﺮ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ.
ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ :ﺃﻥ ﻣﻦ ﺣﺪﺩﻧﺎﻩ ﺣﺪﺍ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ،ﻓﻤﺎﺕ،
ﻓﻠﻴﺲ ﻟﻪ ﺷﺊ ،ﻭﻣﻦ ﺿﺮﺑﻨﺎﻩ ﺣﺪﺍ ﻣﻦ ﺣﺪﻭﺩ ﺍﻵﺩﻣﻴﻴﻦ ﻓﻤﺎﺕ ،ﻛﺎﻥ ﻋﻠﻴﻨﺎ
ﺿﻤﺎﻧﻪ ،ﻭﺍﻟﺘﻌﺰﻳﺮ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻠﻪ ).(١
ﻣﺴﺄﻟﺔ :١١ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻥ ﺍﻟﺨﺘﺎﻥ ﺳﻨﺔ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ،ﻭﻣﻜﺮﻣﺔ ﻓﻲ
ﺍﻟﻨﺴﺎﺀ ،ﺇﻻ ﺃﻧﻬﻢ ﻻ ﻳﺠﻴﺰﻭﻥ ﺗﺮﻛﻪ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ،ﻓﺈﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻟﻮ ﺃﺳﻠﻢ ﻭﻫﻮ ﺷﻴﺦ
ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺨﺘﺘﻦ ).(٢
ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎ :ﻻ ﻳﺘﻢ ﺍﻟﺤﺞ ﺇﻻ ﺑﻪ ،ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺇﻻ ﻣﺨﺘﺘﻨﺎ،
ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﺍﻟﻔﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺳﻨﺔ ،ﻳﺄﺛﻢ ﺑﺘﺮﻛﻬﺎ .ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺒﻐﺪﺍﺩﻳﻴﻦ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ).(٤
ﻭﻗﺎﻝ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﻣﻨﻬﻢ :ﻫﻮ ﻭﺍﺟﺐ ﻣﺜﻞ ﺍﻟﻮﺗﺮ ،ﻭﺍﻷﺿﺤﻴﺔ ﻭﻟﻴﺲ
ﺑﻔﺮﺽ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٧ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ:
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) (١ﺍﻟﻜﺎﻓﻲ ٢٩٢ :٧ﺣﺪﻳﺚ ،١٠ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٠٨ :١٠ﺣﺪﻳﺚ ،٨٢٢ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٢٧٩ :٤ﺣﺪﻳﺚ
.١٠٥٧
) (٢ﺍﻟﻜﺎﻓﻲ ٣٧ :٦ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٤٥ :٧ﺣﺪﻳﺚ .١٧٨٣
) (٣ﺍﻟﻜﺎﻓﻲ ٢٨١ :٤ﺣﺪﻳﺚ ،٢ - ١ﻭﺍﻟﻔﻘﻴﻪ ٢٥٠ :٢ﺣﺪﻳﺚ ١٢٠٥ﻭ ،١٢٠٦ﻭﺍﻟﺘﻬﺬﻳﺐ ١٢٥ :٥
ﺣﺪﻳﺚ ٤١٢ﻭ .٤١٤
) (٤ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٣٤٠ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٠٠ :١
) (٥ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٣٤٠ :١٠
) (٦ﺍﻟﻮﺟﻴﺰ ،١٨٤ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٨ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ٢٠٢ :٤ﻭ ،٢٠٣ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٠٠ :١ﻭ
،٣٠١ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٣٤٠ :١٠ﻭ .٣٤١
) (٧ﺍﻟﻜﺎﻓﻲ ٣٧ :٦ﺣﺪﻳﺚ ،٤ - ١ﻭﺍﻟﺨﺼﺎﻝ ٢٧١ :ﺣﺪﻳﺚ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ ٤٤٥ :٧ﺣﺪﻳﺚ ١٧٨٣ﻭ
.١٧٨٤
)(٤٩٤
ﺍﻟﺨﺘﺎﻥ ﺳﻨﺔ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ،ﻭﻣﻜﺮﻣﺔ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ).(١
ﻭﺭﻭﻱ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ،ﺧﻤﺲ ﻓﻲ ﺍﻟﺮﺃﺱ،
ﻭﺧﻤﺲ ﻓﻲ ﺍﻟﺠﺴﺪ .ﻓﺬﻛﺮ ﺍﻟﺨﺘﺎﻥ ﻣﻨﻬﺎ ).(٢
ﻭﻓﻴﻪ ﺩﻟﻴﻼﻥ:
ﺃﺣﺪﻫﻤﺎ :ﺃﻧﻪ ﺃﺧﺒﺮ ﺃﻧﻪ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ،ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻨﺔ.
ﻭﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻗﺮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﻫﻮ ﺳﻨﺔ ،ﻏﻴﺮ ﻭﺍﺟﺐ ﻭﻻ ﻣﻔﺮﻭﺽ ،ﺛﺒﺖ ﺃﻧﻪ
ﻏﻴﺮ ﻣﻔﺮﻭﺽ.
ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺛﻢ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺃﻥ ﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ
ﺣﻨﻴﻔﺎ " ) (٣ﻓﺄﻣﺮ ﺑﺎﺗﺒﺎﻉ ﻣﻠﺘﻪ ،ﻭﺍﻟﺘﻤﺴﻚ ﺑﺸﺮﻳﻌﺘﻪ ،ﻭﻛﺎﻥ ﻣﻦ ﺷﺮﻋﻪ ﺍﻟﺨﺘﺎﻥ.
ﻗﺎﻟﻮﺍ :ﺧﺘﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻘﺪﻭﻡ ).(٤
ﻭﻗﻴﻞ :ﺍﻟﻘﺪﻭﻡ ﺍﺳﻢ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺧﺘﻦ ﻧﻔﺴﻪ ﻓﻴﻪ ).(٥
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺍﻟﻔﺎﺱ ﺍﻟﺬﻱ ﻟﻪ ﺭﺃﺱ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﻓﺎﺱ ﺍﻟﻨﺠﺎﺭ ).(٦
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻟﺮﺟﻞ ﺃﺳﻠﻢ :ﺇﻟﻖ ﻋﻨﻚ ﺷﻌﺮ ﺍﻟﻜﻔﺮ
--------------------
) (١ﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ٣٣٠ :٧ﻭ ،١٨٢ :١٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٧٥ :٥ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ :١٠
،٣٤١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٢٥ :٨ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٩٩ :٢ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٤٣٥ :١٦ﺣﺪﻳﺚ
،٤٥٣٠٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٨٢ :٤
) (٢ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٥٣ :١ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ،ﻭﺫﻛﺮ ﺑﻠﻔﻆ " ﺧﻤﺲ ﻣﻦ ﺍﻟﻔﻄﺮﺓ " ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ
ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺤﺪﻳﺜﻴﺔ ﻓﻼﺣﻆ ،ﺻﺤﻴﺢ ﻣﺴﻠﻢ ٢٢٢ :١ﺣﺪﻳﺚ ،٥٠ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،١٧٤ :١١
ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ١٢٨ :٨ﻭ ،١٢٩ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٨٨ :١١ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ .٤٤ :٢٢
) (٣ﺍﻟﻨﺤﻞ.١٢٣ :
) (٤ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ١٧٥ :١١ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،٢٠٢٤٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٢٥ :٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
،٨٨ :١١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٩٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٩٧ :١
) (٥ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ١٧٥ :١١ﺫﻳﻞ ﺍﻟﺤﺪﻳﺚ ،٢٠٢٤٥ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٩٩ :٢ﻭﻓﺘﺢ
ﺍﻟﺒﺎﺭﻱ .٩٠ :١١
) (٦ﺍﻟﻤﺠﻤﻮﻉ .٢٩٨ :١
)(٤٩٥
ﻭﺍﺧﺘﺘﻦ ) .(١ﻭﻫﺬﺍ ﺃﻣﺮ ﻓﻴﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ.
ﻣﺴﺄﻟﺔ :١٢ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻧﻘﻴﻤﻪ ﺑﺎﻟﺴﻮﻁ ﺣﺪ ﺍﻟﺰﻧﺎ ،ﻭﺣﺪ ﺍﻟﻘﺬﻑ ﺑﻼ ﺧﻼﻑ.
ﻭﺣﺪ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻋﻨﺪﻧﺎ ﻣﺜﻞ ﺫﻟﻚ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ):(٢
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٣
ﻭﺍﻟﻤﻨﺼﻮﺹ ﻟﻪ ﺃﻥ ﻳﻘﺎﻡ ﺑﺎﻷﻳﺪﻱ ،ﻭﺍﻟﻨﻌﺎﻝ ،ﻭﺃﻃﺮﺍﻑ ﺍﻟﺜﻴﺎﺏ ﻻ ﺑﺎﻟﺴﻮﻁ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ
ﻓﺎﺟﻠﺪﻭﻩ ) .(٥ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺠﻠﺪ ﺑﺎﻟﺴﻮﻁ ،ﻭﻫﻮ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﺳﺎﺳﺎﻥ ﺣﻀﻴﻦ ﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺍﻟﺮﻗﺎﺷﻲ ) (٦ﺃﻥ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ﻟﻌﻠﻲ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ :ﺃﻗﻢ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﻪ ،ﻓﻘﺎﻝ ﻋﻠﻲ ﻟﻠﺤﺴﻦ ﺃﻗﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﻓﻘﺎﻝ
ﺍﻟﺤﺴﻦ .ﻭﻝ ﺣﺎﺭﻫﺎ ﻣﻦ ﺗﻮﻟﻰ ﻗﺎﺭﻫﺎ ) ،(٧ﻓﻘﺎﻝ ﻋﻠﻲ ﻟﻌﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺟﻌﻔﺮ :ﺃﻗﻢ ﻋﻠﻴﻪ
--------------------
) (١ﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ .٨٢ :٤
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٦٦ :ﻭ ،٢٦٧ﻭﺍﻟﻮﺟﻴﺰ ١٨١ :٢ﻭ ،١٨٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٨ :٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥٣٤ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٨٩ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،١١٤ :٢٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٠ :٢
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٩٩ :٨ﻭﺍﻟﻤﺠﻤﻮﻉ .١١٤ :٢٠
) (٤ﺍﻟﻜﺎﻓﻲ ١٧٦ :٧ﺣﺪﻳﺚ ١٣ﻭ ٢١٥ :٧ﺣﺪﻳﺚ ،٦ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٥٣ :٤ﺣﺪﻳﺚ ،١٩٢
ﻭﺍﻟﺘﻬﺬﻳﺐ ٩٠ :١٠ﺣﺪﻳﺚ ٣٤٧ﻭﺹ ١٤٦ﺣﺪﻳﺚ .٥٧٩
) (٥ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،٨٩ :٢ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٥٩ :٢ﺣﺪﻳﺚ ،٢٥٧٣ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ٢٤٦ :٩
ﺣﺪﻳﺚ ،١٧٠٨٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٨٠ :٢ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٧١ :٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٣١٣ :٨ﻭﻣﺠﻤﻊ ﻭﺍﻟﺰﻭﺍﺋﺪ ٢٧٧ :٦ﻭ ،٢٧٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٤٧ :٣ﻭﺍﻟﻤﺤﻠﻰ .٣٦٦ :١١
) (٦ﺃﺑﻮ ﺳﺎﺳﺎﻥ ﺣﻀﻴﻦ ﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻭﻋﻠﺔ ﺍﻟﺮﻗﺎﺷﻲ ﺍﻟﺒﺼﺮﻱ ،ﺭﻭﻯ ﻋﻦ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ
ﻭﺍﻟﻤﻬﺎﺟﺮ ﺑﻦ ﻗﻨﻔﺬ ﻭﻏﻴﺮﻫﻢ ﻭﻋﻨﻪ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺩﺍﻭﺩ ﺑﻦ ﺃﺑﻲ ﻫﻨﺪ ﻭﺍﺑﻨﻪ ﻳﺤﻴﻰ ﻭﻏﻴﺮﻫﻢ .ﻣﺎﺕ ﺳﻨﺔ
٩٧ﻫﺠﺮﻳﺔ .ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ .٣٩٥ :٢
) (٧ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ٣٦٤ :١ﻣﺎﺩﺓ )ﺣﺮﺭ( :ﺃﻱ ﻭﻝ ﺍﻟﺠﻠﺪ ﻣﻦ ﻳﻠﺰﻡ ﺍﻟﻮﻟﻴﺪ ﺃﻣﺮﻩ ،ﻳﻌﻨﻴﻪ ﺷﺄﻧﻪ،
ﻭﺍﻟﻘﺎﺭ ﺿﺪ ﺍﻟﺤﺎﺭ.
)(٤٩٦
ﺍﻟﺤﺪ ،ﻓﻀﺮﺑﻪ ﺑﺎﻟﺴﻮﻁ ﻭﻋﻠﻲ ﻳﻌﺪﻩ ).(١
ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺿﺮﺏ ﺍﺑﻨﻪ ﺑﺎﻟﺴﻮﻁ ﻟﻤﺎ ﺷﺮﺏ ﺍﻟﻤﺴﻜﺮ ) ،(٢ﻓﺜﺒﺖ ﺃﻧﻪ ﺇﺟﻤﺎﻉ.
ﻣﺴﺄﻟﺔ :١٣ﺍﻟﺘﻌﺰﻳﺮ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺑﻼ ﺧﻼﻑ ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺮﺩﻋﻪ ﺇﻻ
ﺍﻟﺘﻌﺰﻳﺮ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺗﺮﻛﻪ ،ﻭﺇﻥ ﻋﻠﻢ ﺃﻥ ﻏﻴﺮﻩ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻌﻨﻴﻒ ﻛﺎﻥ
ﻟﻪ ﺃﻥ ﻳﻌﺪﻝ ﺇﻟﻴﻪ ،ﻭﻳﺠﻮﺯ ﻟﻪ ﺗﻌﺰﻳﺮﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻇﻮﺍﻫﺮ ﺍﻷﺧﺒﺎﺭ ) (٥ﻭﺗﻨﺎﻭﻟﻬﺎ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻌﺰﻳﺮ ،ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﻹﻳﺠﺎﺏ.
ﻣﺴﺄﻟﺔ :١٤ﻻ ﻳﺒﻠﻎ ﺑﺎﻟﺘﻌﺰﻳﺮ ﺣﺪﺍ ﻛﺎﻣﻼ ،ﺑﻞ ﻳﻜﻮﻥ ﺩﻭﻧﻪ ،ﻭﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ﻓﻲ
ﺟﻨﺒﺔ ﺍﻷﺣﺮﺍﺭ ﺛﻤﺎﻧﻮﻥ ،ﻓﺎﻟﺘﻌﺰﻳﺮ ﻓﻴﻬﻢ ﺗﺴﻌﺔ ﻭﺳﺒﻌﻮﻥ ﺟﻠﺪﺓ ،ﻭﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ﻓﻲ
ﺍﻟﻤﻤﺎﻟﻴﻚ ﺃﺭﺑﻌﻮﻥ ،ﻭﺍﻟﺘﻌﺰﻳﺮ ﻓﻴﻬﻢ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻮﻥ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻷﺣﺮﺍﺭ ﺃﺭﺑﻌﻮﻥ ﺣﺪ ﺍﻟﺨﻤﺮ ،ﻭﻻ ﻳﺒﻠﻎ
ﺑﺘﻌﺰﻳﺮ ﺣﺮ ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻴﻦ ﺟﻠﺪﺓ .ﻭﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻌﺒﻴﺪ ﻋﺸﺮﻭﻥ ﻓﻲ
ﺍﻟﺨﻤﺮ ،ﻭﻻ ﻳﺒﻠﻎ ﺗﻌﺰﻳﺮﻫﻢ ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﻌﺔ ﻋﺸﺮ ).(٦
--------------------
) (١ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٣١٦ :٨ﻭ ،٣١٨ﻭﺍﻟﻤﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ٣٧٩ :٧ﺣﺪﻳﺚ ،١٣٥٤٥ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ
٣١٤ :٧ﻭ ،٣١٥ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٧٧ :٤ﺣﺪﻳﺚ ،١٧٩٨ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻲ ﺑﻌﻀﻬﺎ.
) (٢ﺍﻟﻤﺤﻠﻰ ٥٠٣ :٧ﺭﻭﻱ ﻓﻴﻪ ﺑﺎﻟﻤﻀﻤﻮﻥ ﺩﻭﻥ ﺍﻟﻠﻔﻆ ﻓﻼ ﺣﻆ.
) (٣ﺍﻟﻨﺘﻒ ،٦٤٦ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٦٧ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٧ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٣٤٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٦ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٢ :٢
) (٤ﺍﻧﻈﺮ ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٥ :٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٩٢ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٨٢ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٦ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢١١ :٦
) (٥ﺍﻟﻜﺎﻓﻲ ٤٢٠ :٧ﺣﺪﻳﺚ .٤ - ٢
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٢ :٨ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٥ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨٢ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٩٣ :٤
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٤٨ :١٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢١٢ :٦
)(٤٩٧
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺒﻠﻎ ﺑﺎﻟﺘﻌﺰﻳﺮ ﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ،ﻭﺃﺩﻧﺎﻫﺎ ﻋﻨﺪﻩ ﺃﺭﺑﻌﻮﻥ ﻓﻲ
ﺣﺪ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﻘﺬﻑ ،ﻭﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻓﻼ ﻳﺒﻠﻎ ﺑﺎﻟﺘﻌﺰﻳﺮ ﺃﺑﺪﺍ ﺃﺭﺑﻌﻴﻦ ).(١
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺃﺑﻮ ﻳﻮﺳﻒ :ﺃﺩﻧﻰ ﺍﻟﺤﺪﻭﺩ ﺛﻤﺎﻧﻮﻥ ،ﻓﻼ ﻳﺒﻠﻎ ﺑﻪ ﺍﻟﺘﻌﺰﻳﺮ،
ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺒﻠﻎ ﺗﺴﻌﺔ ﻭﺳﺒﻌﻮﻥ ) .(٢ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻫﻮ ﺇﻟﻰ ﺍﺟﺘﻬﺎﺩ ﺍﻹﻣﺎﻡ ،ﻓﺈﻥ ﺭﺃﻯ ﺃﻥ ﻳﻀﺮﺑﻪ ﺛﻼﺛﻤﺎﺋﺔ
ﻭﺃﻛﺜﺮ ﻓﻌﻞ ،ﻛﻤﺎ ﻓﻌﻞ ﻋﻤﺮ ﺑﻤﻦ ﺯﻭﺭ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻀﺮﺑﻪ ﺛﻼﺛﻤﺎﺋﺔ ).(٣
ﻣﺴﺄﻟﺔ :١٥ﻻ ﺗﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﺗﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ).(٧
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) (١ﺍﻟﻤﺒﺴﻮﻁ ٣٥ :٢٤ﻭ ،٣٦ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ،٢١٠ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ
،٣٤٨ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٣ :٢ﻭﺍﻟﺒﺤﺮ .٢١٢ :٦
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٣٦ :٢٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﻳﻖ ٢٠٩ :٣ﻭ .٢١٠
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،١٠٣ :٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ١٧٢ :٢ﻭ ،١٧٣ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ٣٢٩ :٧ﻭ ،٣٣٠ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ .٢١٢ :٦
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،١٠١ :٩ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٢١٢ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٥ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ :٢٠
.١١٤
) (٥ﺍﻟﻤﺤﻠﻰ ،١٢٤ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٣٥ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .١٥٨ :٦
) (٦ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺼﻨﻒ ﻗﺪﺱ ﺳﺮﻩ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺒﺴﻮﻁ ٧٠ :٨ﺇﻟﻰ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ
ﻓﻼﺣﻆ.
) (٧ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٦٧ :٢ﺣﺪﻳﺚ ،٢٥٩٩ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٩ :٤ﺣﺪﻳﺚ ،١٤٠١ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ،٤٣٤ :٣ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،١٩٠ :٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٨٣ :٣ﺣﺪﻳﺚ ،١٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
،٣٢٨ :٨ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ ٢٢٨ :٣ﻭ ،٦ :١١ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٣٥ :٢ﻭ ﺝ ،٢٨٢ :٦
ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٦٩ :٤ﻭﺍﻟﻤﺤﻠﻰ ١٢٣ :١١ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ
ﺍﻟﻠﻔﻆ.
)(٤٩٨
ﻛﺘﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ
)(٤٩٩
ﻛﺘﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ
ﻣﺴﺄﻟﺔ :١ﺇﺫﺍ ﺍﺭﺗﺪ ﺍﻟﺰﻭﺟﺎﻥ ،ﻓﺮﺯﻗﺎ ﺑﻌﺪ ﺍﺭﺗﺪﺍﺩﻫﻤﺎ ﻭﻟﺪﺍ ،ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺩﺍﺭ
ﺍﻹﺳﻼﻡ ،ﻻ ﻳﺴﺘﺮﻕ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻳﺴﺘﺮﻕ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻟﻠﺸﺎﻓﻌﻲ :ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺴﺘﺮﻕ ،ﻭﻫﻮ ﻗﻮﻱ.
ﻭﺍﻵﺧﺮ ﻻ ﻳﺴﺘﺮﻕ ،ﺳﻮﺍﺀ ﺭﺯﻕ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ،ﻋﻠﻰ
ﺍﻟﻘﻮﻟﻴﻦ ﻣﻌﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺃﻳﻀﺎ ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﺯﻕ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﺑﺤﻜﻢ ﺍﻹﺳﻼﻡ ،ﺑﺪﻻﻟﺔ ﺃﻥ ﺃﺑﻮﻳﻪ
ﻳﻠﺰﻣﺎﻥ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﻟﻢ ﻳﺮﺟﻌﺎ ﻗﺘﻼ ،ﻭﺇﺫﺍ ﺍﺧﺘﺮﻧﺎ ﺍﺳﺘﺮﻗﺎﻗﻪ ﻓﻬﻮ ﺃﻧﻪ
ﻭﻟﺪ ﻛﺎﻓﺮ ﻟﻴﺲ ﻋﻠﻴﻪ ﺫﻣﺔ ،ﻭﻣﻦ ﻫﺬﻩ ﺻﻮﺭﺗﻪ ﻳﺠﻮﺯ ﺍﺳﺘﺮﻗﺎﻗﻪ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﺃﺗﻠﻒ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﺃﻧﻔﺴﺎ ﻭﺃﻣﻮﺍﻻ ،ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻮﺩ ﻓﻲ ﺍﻷﻧﻔﺲ
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) (١ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤٠٣ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
،١٣٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩١ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ١٠٣ :١٠ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ .٦٣٠ :٧
) (٢ﺍﻷﻡ ،٢٥٨ :١ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٨ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٠ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ
،١٢٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٥٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٨٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .١٠٣ :١٠
) (٣ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﺤﺪﻳﺜﻴﺔ ،ﻭﻟﻌﻞ ﺍﻟﻤﺼﻨﻒ ﻗﺪﺱ ﺳﺮﻩ ﺍﺳﺘﻔﺎﺩ ﺫﻟﻚ ﻣﻦ ﻋﻤﻮﻣﺎﺕ
ﺍﻷﺧﺒﺎﺭ ﺃﻭ ﺃﻧﻪ ﺳﻤﻊ ﺃﺣﺎﺩﻳﺚ ﺧﺎﺻﺔ ﺑﺬﻟﻚ.
)(٥٠١
ﻭﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺍﻷﻣﻮﺍﻝ ،ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻓﻲ ﻣﻨﻌﺔ ﺃﻭ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﻣﻨﻌﺔ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﻣﻨﻌﺔ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(١
ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﻣﻨﻌﺔ ﻓﻌﻠﻰ ﻗﻮﻟﻴﻦ :ﺃﺣﺪﻫﻤﺎ - :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ -ﻣﺜﻞ ﻣﺎ
ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻀﻤﺎﻥ ،ﻗﺎﻟﻪ ﻓﻲ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٣ﺍﻵﻳﺔ،
ﻭﻗﻮﻟﻪ " :ﻭﻣﻦ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﻄﺎﻧﺎ " ) ،(٤ﻭﻗﻮﻟﻪ " :ﻭﻟﻜﻢ ﻓﻲ
ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ﻳﺎ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ " ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺃﻫﻞ ﺍﻟﺮﺩﺓ :ﻳﺪﻭﻥ ﻗﺘﻼﻧﺎ ﻭﻻ ﻧﺪﻱ
ﻗﺘﻼﻫﻢ ) .(٦ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺃﺣﺪ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻟﺨﺰﺍﻋﺔ :ﻓﻤﻦ ﻗﺘﻞ ﺑﻌﺪﻩ ﻗﺘﻴﻼ ﻓﺄﻫﻠﻪ
ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ،ﺇﻥ ﺃﺣﺒﻮﺍ ﻗﺘﻠﻮﺍ ،ﻭﺇﻥ ﺃﺣﺒﻮﺍ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ).(٧
--------------------
) (١ﺍﻷﻡ ،٢١٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٥٥ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢١٠ :١٩ﻭ ،٢٣٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥١٦ :
ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،١٢٥ :٤ﻭﺍﻟﻮﺟﻴﺰ ١٦٤ :٢ﻭ ،١٦٥ﻭﺍﻟﻤﺤﻠﻰ ،١٠٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٠ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،١٧١٠ :٤ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :١٦
،٣٢٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ ::٤ﻭﺳﺒﻞ ﺍﻟﺴﻼﻡ .١٢٣٤ :٣
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،١٢٧ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٤١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٤١٤ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٤١٤ :٤
ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٩٦ :٣ﻭﺍﻟﻤﺤﻠﻰ ،١٠٥ :١١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
،٦٠ﻭﺍﻟﻤﺠﻤﻮﻉ .٢١٠ :١٩
) (٣ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٤ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٥ﺍﻟﺒﻘﺮﺓ.١٧٩ :
) (٦ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٨٣ :٨ﻭ ،١٨٤ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٤٧ :٤ﻭ .٥٠
) (٧ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٧٢ :٤ﺣﺪﻳﺚ ،٤٥٠٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢١ :٤ﺣﺪﻳﺚ ،١٤٠٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ
٩٥ :٣ﺣﺪﻳﺚ ٥٤ﻭ ،٥٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٣٨٥ :١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٥٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ :٤
٢١ﺣﺪﻳﺚ .١٦٩٤
)(٥٠٢
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﺍﺭﺗﺪ ﺍﻟﺮﺟﻞ ،ﺛﻢ ﺭﺁﻩ ﺁﺧﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺨﻠﻰ ،ﻓﻘﺘﻠﻪ ﻣﻌﺘﻘﺪﺍ ﺃﻧﻪ
ﻋﻠﻰ ﺍﻟﺮﺩﺓ ،ﻓﺒﺎﻥ ﺃﻧﻪ ﻛﺎﻥ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﻋﻠﻤﻪ ﺭﺍﺟﻌﺎ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻛﺎﻥ
ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺑﻼ ﺧﻼﻑ ،ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺭﺟﻮﻋﻪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﻘﻮﺩ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ
ﺭﺃﻯ ﺫﻣﻴﺎ ،ﻓﻘﺘﻠﻪ ﻣﻌﺘﻘﺪﺍ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﻓﺒﺎﻥ ﻣﺴﻠﻤﺎ .ﺃﻭ ﻗﺘﻞ ﻣﻦ ﻛﺎﻥ ﻋﺒﺪﺍ،
ﻓﺒﺎﻥ ﺃﻧﻪ ﻛﺎﻥ ﺃﻋﺘﻖ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﻮﺩ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻛﻠﻬﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ :ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ .ﻭﺍﻟﺜﺎﻧﻲ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ " ) (٢ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ " :ﻭﻣﻦ ﻗﺘﻞ
ﻣﻈﻠﻮﻣﺎ " ) ،(٣ﻭﻗﻮﻟﻪ " :ﻭﻟﻜﻢ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ " ).(٤
ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻓﺄﻫﻠﻪ ﺑﻴﻦ ﺧﻴﺮﺗﻴﻦ ) .(٥ﻭﻟﻢ ﻳﺨﺼﻮﺍ ،ﻭﻟﻢ ﻳﻔﺼﻠﻮﺍ.
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﺃﻛﺮﻩ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ،ﻓﻘﺎﻟﻬﺎ ،ﻟﻢ ﻳﺤﻜﻢ ﺑﻜﻔﺮﻩ ،ﻭﻟﻢ
ﺗﺒﻦ ﺍﻣﺮﺃﺗﻪ ،ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٦
ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻗﺎﻝ :ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﺍﻣﺮﺃﺗﻪ ﻻ ﺗﺒﻴﻦ ،ﻟﻜﻨﻬﺎ ﺗﺒﻴﻦ
ﺍﺳﺘﺤﺴﺎﻧﺎ ).(٧
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٤٥٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٥٦ :١٨ﻭ .٣٦٠
) (٢ﺍﻟﻤﺎﺋﺪﺓ.٤٥ :
) (٣ﺍﻹﺳﺮﺍﺀ.٣٣ :
) (٤ﺍﻟﺒﻘﺮﺓ.١٧٩ :
) (٥ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ٢١ :٤ﺣﺪﻳﺚ ،١٤٠٦ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٩٥ :٣ﺣﺪﻳﺚ ،٥٤ﻭ ،٥٥ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ،٣٨٥ :١ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٥٢ :٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٢١ :٤ﺣﺪﻳﺚ .١٦٩٤
) (٦ﺍﻷﻡ ،١٦٢ :٦ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٢٥ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٠٨ :١٠
ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٢٠٣ :٦ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٣٤ :٧ﻭ ،١٧٨ﻭﺍﻟﻨﺘﻒ ﻓﻲ
ﺍﻟﻔﺘﺎﻭﻯ ،٧٠١ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٣١ :٧
) (٧ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٣٤ :٧ﻭ ،١٧٨ﻭﺍﻟﻤﺒﺴﻮﻁ ١٣٠ - ١٢٩ :٢٤ﻭﻓﻴﻬﻤﺎ ﻟﻢ ﺗﺒﻦ ﺍﺳﺘﺤﺴﺎﻧﺎ ﻟﻜﻨﻪ ﺗﺒﻴﻦ
ﻗﻴﺎﺳﺎ.
)(٥٠٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻳﺤﻜﻢ ﺑﻜﻔﺮﻩ ،ﻭﺗﺒﻴﻦ ﺍﻣﺮﺃﺗﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ .ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ
ﺑﺎﻹﻳﻤﺎﻥ " ) (٢ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺍﻟﻌﻘﺪ ،ﻭﺇﺑﺎﻧﺘﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٥ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﻤﻴﺰ ﺇﺫﺍ ﺃﺳﻠﻢ ﻭﻛﺎﻥ ﻛﺎﻓﺮﺍ ،ﺃﻭ ﺍﺭﺗﺪ ﻭﻛﺎﻥ
ﻣﺴﻠﻤﺎ ،ﻟﻢ ﻳﺤﻜﻢ ﺑﺈﺳﻼﻣﻪ ﻭﻻ ﺑﺎﺭﺗﺪﺍﺩﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺤﻜﻢ ﺑﺈﺳﻼﻣﻪ ﻭﺍﺭﺗﺪﺍﺩﻩ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺇﺳﻼﻣﻪ ﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ،ﻭﺑﻘﺎﺀ ﻛﻔﺮﻩ ﺇﻥ ﻛﺎﻥ
ﻛﺎﻓﺮﺍ ،ﻓﻌﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺗﻐﻴﺮﻩ ﺍﻟﺪﻟﻴﻞ ،ﻭﻗﻴﺎﺱ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﺳﺎﺋﺮ ﻋﻘﻮﺩﻩ ﻭﺃﻧﻬﺎ
ﺻﺤﻴﺤﺔ ﻻ ﻳﺴﻠﻢ ،ﻷﻥ ﺳﻨﺪﻧﺎ ﺃﻥ ﻋﻘﻮﺩﻩ ﻛﻠﻬﺎ ﻓﺎﺳﺪﺓ ،ﻭﻻ ﻳﺼﺢ ﺷﺊ ﻣﻨﻬﺎ ﺑﺘﺔ،
ﻓﺎﻷﺻﻞ ﻳﺘﻨﺎﺯﻉ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻷﻧﻪ ﻳﺴﻠﻢ ﻟﻪ ﺍﻟﻌﻘﻮﺩ ،ﻭﻳﻔﺮﻕ
ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻌﻘﻮﺩ ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺻﺤﺘﻬﺎ ،ﻓﻠﻬﺬﺍ ﺻﺤﺖ ﻣﻨﻪ .ﻭﺍﻹﻳﻤﺎﻥ
ﻳﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻋﺘﻘﺎﺩ ،ﻭﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻪ ،ﻭﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻟﻌﻘﻮﺩ ﻛﻠﻬﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻴﺔ
ﻭﺍﻋﺘﻘﺎﺩ ،ﻭﻣﺘﻰ ﺧﻼ ﻣﻨﻬﺎ ﻻ ﺗﻘﻊ ﺻﺤﻴﺤﺔ.
ﻣﺴﺄﻟﺔ :٦ﺍﻟﻤﺮﺗﺪ ﺍﻟﺬﻱ ﻳﺴﺘﺘﺎﺏ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ،ﺛﻢ ﻛﻔﺮ ،ﺛﻢ ﺭﺟﻊ ،ﺛﻢ
ﻛﻔﺮ ﻗﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻻ ﻳﺴﺘﺘﺎﺏ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺴﺘﺘﺎﺏ ﺃﺑﺪﺍ ،ﻏﻴﺮ ﺃﻧﻪ ﻳﻌﺰﺭ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻛﺬﻟﻚ
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) (١ﺍﻟﻤﺠﻤﻮﻉ ،٢٢٥ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٩٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،١٠٨ :١٠ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ
ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺃﻳﻀﺎ.
) (٢ﺍﻟﻨﺤﻞ.١٠٦ :
) (٣ﺍﻟﻬﺪﺍﻳﺔ ،١٨٩ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٨٩ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٥٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٩٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣٠ :١٩
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٣ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٣٧ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥١٩ :ﻭﺍﻟﻮﺟﻴﺰ ،١٦٦ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٣٠ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٩٩ :١٠
)(٥٠٤
ﻛﻠﻤﺎ ﺗﻜﺮﺭ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺤﺒﺲ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ،ﻷﻥ ﺍﻟﺤﺒﺲ ﻋﻨﺪﻩ ﺗﻌﺰﻳﺮ ).(٢
ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﻘﺘﻞ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ) .(٣ﻭﻫﻮ ﻗﻮﻱ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻥ
ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺛﻢ ﻛﻔﺮﻭﺍ ،ﺛﻢ ﺁﻣﻨﻮﺍ ،ﺛﻢ ﻛﻔﺮﻭﺍ ﺛﻢ ﺍﺯﺩﺍﺩﻭﺍ ﻛﻔﺮﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻠﻪ ﻟﻴﻐﻔﺮ
ﻟﻬﻢ " ) (٤ﻓﺒﻴﻦ ﺃﻧﻪ ﻻ ﻳﻐﻔﺮ ﻟﻬﻢ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺮﺗﻜﺐ ﻟﻠﻜﺒﻴﺮﺓ ﻓﺈﺫﺍ ﻓﻌﻞ ﺑﻪ ﻣﺎ ﻳﺴﺘﺤﻘﻪ
ﻗﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﺫﻟﻚ ﻋﻠﻰ ﻋﻤﻮﻣﻪ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٣١ :١٩
) (٢ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣٥ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ٢٥٣ :٢ﻭ .٢٥٤
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٢٧ :٧ﻭﻓﻴﻪ )ﺃﺑﻮ ﺇﺳﺤﺎﻕ( ﻋﻦ ﻧﺴﺨﺔ ﻣﻦ ﺩﻭﻥ ﺫﻛﺮ )ﺍﺑﻦ ﺭﺍﻫﻮﻳﻪ( ،ﻭﻧﺤﻮ ﺫﻟﻚ ﻓﻲ
ﺍﻟﻤﺠﻤﻮﻉ ،٢٣١ :١٩ﻭﻟﻌﻠﻪ ﺗﺼﺤﻴﻒ ،ﺣﻴﺚ ﺇﻥ ﻛﻨﻴﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ )ﺃﺑﻮ ﻳﻌﻘﻮﺏ( ﻓﻼﺣﻆ ﺗﺮﺟﻤﺘﻪ
ﻓﻲ ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ )ﺹ .(٧٠
) (٤ﺍﻟﻨﺴﺎﺀ.١٣٧ :
)(٥٠٥
ﻛﺘﺎﺏ ﺻﻮﻟﺔ ﺍﻟﺒﻬﻴﻤﺔ
)(٥٠٧
ﻛﺘﺎﺏ ﺻﻮﻟﺔ ﺍﻟﺒﻬﻴﻤﺔ
ﻣﺴﺄﻟﺔ :١ﺇﺫﺍ ﺻﺎﻟﺖ ﺍﻟﺒﻬﻴﻤﺔ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ،ﻓﻠﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺩﻓﻌﻬﺎ ﺇﻻ ﺑﻘﺘﻠﻬﺎ،
ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺭﺑﻴﻌﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻋﻠﻴﻪ ﺿﻤﺎﻧﻬﺎ ﺑﺎﻟﻘﻴﻤﺔ ﺑﻌﺪ ﺃﻥ ﻭﺍﻓﻘﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺘﻠﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺤﺴﻨﻴﻦ ﻣﻦ ﺳﺒﻴﻞ " ) (٣ﻭﻫﺬﺍ ﻣﺤﺴﻦ ،ﻷﻧﻪ ﻓﻌﻞ
ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ ،ﻷﻥ ﺩﻓﻊ ﺍﻟﻤﻀﺮﺓ ﻋﻦ ﺍﻟﻨﻔﺲ ﻭﺍﺟﺐ ،ﻭﻋﻠﻰ ﻗﻮﻝ ﺁﺧﺮﻳﻦ ﺃﻧﻪ
ﻣﺴﺘﺤﺐ ﻟﻪ ﻓﻌﻠﻪ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ :ﻻ ﻳﺤﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ﻣﻨﻪ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺟﺮﺡ ﺍﻟﻌﺠﻤﺎﺀ ﺟﺒﺎﺭ ) .(٥ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٤٨ :١٩ﻭ ،٢٥٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٧ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ:
،٥٣٦ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ١٩٤ :٤ﻭ ،١٩٥ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٣ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٥ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٥٥ :٥
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٥ :٥ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٧ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
.١٧٣ :٢
) (٣ﺍﻟﺘﻮﺑﺔ.٩١ :
) (٤ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،٢٦ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،٤٥ :٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٧٢ :٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ
١٠٠ :٦ﻭ ١٨٢ :٨ﻭﻓﻲ ﺍﻟﺒﻌﺾ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
) (٥ﺍﻟﻤﻮﻃﺄ ٨٦٨ :٢ﺣﺪﻳﺚ ،١٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٤٩ :٣ﺣﺪﻳﺚ ،٢٠٤ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٤٥ :٥ﻭﺳﻨﻦ
ﺍﻟﺪﺍﺭﻣﻲ ،١٩٦ :٢ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٤٧٥ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .٣٤٣ :٨
)(٥٠٩
ﺟﻨﺎﻳﺘﻬﺎ ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﺇﺫﺍ ﺃﺿﻴﻒ ﺍﻟﺠﺮﺡ ﺇﻟﻰ ﻓﺎﻋﻠﻬﺎ ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﻣﻔﻌﻮﻟﺔ
ﻓﻴﻬﺎ ،ﻭﻧﺤﻦ ﻧﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻷﻣﺮﻳﻦ.
ﻭﺃﻳﻀﺎ ﻓﻼ ﺧﻼﻑ ﺃﻧﻪ ﺇﻥ ﺻﺎﻝ ﻋﻠﻴﻪ ﺁﺩﻣﻲ ،ﻓﺪﻓﻌﻪ ،ﻓﻘﺘﻠﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺿﻤﺎﻧﻪ،
ﻓﺎﻟﺒﻬﻴﻤﺔ ﺃﻭﻟﻰ ﺑﺬﻟﻚ.
ﻣﺴﺄﻟﺔ :٢ﺇﺫﺍ ﻋﺾ ﺭﺟﻞ ﻋﻠﻰ ﻳﺪ ﺭﺟﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﺨﺼﻮﻣﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ،ﻓﺎﻧﺘﺰﻉ
ﻳﺪﻩ ﻣﻦ ﺍﻟﻌﺎﺽ ،ﻓﺴﻘﻄﺖ ﺳﻦ ﺍﻟﻌﺎﺽ ،ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ).(١
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ :ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ.
ﻭﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﺧﺎﺻﻢ ﺭﺟﻼ ،ﻓﻌﺾ ﺃﺣﺪﻫﻤﺎ ﻳﺪ ﺻﺎﺣﺒﻪ ،ﻓﺎﻧﺘﺰﻉ
ﺍﻟﻤﻌﻀﻮﺽ ﻳﺪﻩ ﻣﻦ ﺍﻟﻌﺎﺽ ،ﻓﺬﻫﺒﺖ ﺛﻨﻴﺘﻪ ،ﻓﺄﺗﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺄﺧﺒﺮﻩ
ﺑﺬﻟﻚ ،ﻓﺎﻫﺪﺭ ﺳﻨﻪ ،ﻭﻗﺎﻝ :ﺃﻳﺪﻉ ﻳﺪﻩ ﻓﻲ ﻓﻴﻚ ﺗﻌﻀﻬﺎ ﻛﺄﻧﻬﺎ ﻓﻲ ﻓﺤﻞ؟ ).(٣
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﺍﻃﻠﻊ ﻓﻲ ﺑﻴﺖ ﺭﺟﻞ ،ﻓﻨﻈﺮ ﺇﻟﻰ ﺣﺮﻣﺘﻪ ،ﻓﻠﻪ ﺃﻥ ﻳﺮﻣﻰ ﻋﻴﻨﻪ،
ﻓﺈﺫﺍ ﻓﻌﻞ ،ﻓﺬﻫﺒﺖ ،ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻓﺈﻥ ﻓﻌﻠﻪ ﻟﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ ).(٥
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) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٤٧ :١٩ﻭ ،٢٤٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤١ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
:١٠
،٣٤٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٣ :٢
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٤٩ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٤١ :٧
) (٣ﺭﻭﻱ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٩ :٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٠٠ :٣ﺣﺪﻳﺚ ،١٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :٤
،٤٣٠ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١٠٠ :٢ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ٢٨ :٨ﻭ ،٢٩ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ :١٨
١٨٧ﺣﺪﻳﺚ ٤٤٤ﺑﺘﻔﺎﻭﺕ ﻳﺴﻴﺮ ﻓﻲ ﺑﻌﻀﻬﺎ ،ﻭﺑﺄﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻓﻼﺣﻆ.
) (٤ﺍﻷﻡ ،٣٢ :٦ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،١٩٧ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٧٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٥ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٥٠ :١٠
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٣٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٠ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٤ :٢
)(٥١٠
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(١ﻭﺃﻳﻀﺎ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﺩﻟﻴﻞ ﻫﺎﻫﻨﺎ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﻣﻦ ﺍﻃﻠﻊ ﻋﻠﻴﻚ ﻓﺨﺬﻓﺘﻪ
ﺑﺤﺼﺎﺓ ،ﻓﻔﻘﺄﺕ ﻋﻴﻨﻪ ،ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻚ ) .(٢ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻪ ﻓﻼ
ﺿﻤﺎﻥ ،ﻷﻥ ﺃﺣﺪﺍ ﻻ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻷﻣﺮﻳﻦ.
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻛﺎﻥ ﻟﺮﺟﻞ ﺑﻬﺎﺋﻢ ،ﻓﺄﺭﺳﻠﻬﺎ ﻟﻴﻼ ﻓﺄﺗﻠﻔﺖ ﺯﺭﻋﺎ ،ﻓﻌﻠﻴﻪ ﺿﻤﺎﻧﻪ.
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺭﻭﻱ ﺃﻥ ﻧﺎﻗﺔ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺩﺧﻠﺖ ﺣﺎﺋﻄﺎ ،ﻓﺄﻓﺴﺪﺗﻪ ،ﻓﺮﻓﻊ ﺫﻟﻚ ﺇﻟﻰ
ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﻀﻰ ﺃﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﻣﻮﺍﻝ ﺣﻔﻈﻬﺎ ﻧﻬﺎﺭﺍ ،ﻭﻋﻠﻰ ﺃﻫﻞ
ﺍﻟﻤﻮﺍﺷﻲ ﺣﻔﻈﻬﺎ ﻟﻴﻼ ،ﻭﺇﻥ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺑﺎﻟﻠﻴﻞ ﺍﻟﻀﻤﺎﻥ ).(٦
ﻣﺴﺄﻟﺔ :٥ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻛﺐ ﺩﺍﺑﺔ ،ﺃﻭ ﻗﺎﺋﺪﻫﺎ ،ﻓﻌﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺗﺘﻠﻔﻪ ﺑﻴﺪﻫﺎ،
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) (١ﻗﺮﺏ ﺍﻹﺳﻨﺎﺩ ،١١ - ١٠ :ﻭﺍﻟﻜﺎﻓﻲ ٢٩٢ :٧ﺣﺪﻳﺚ ٨ﻭ ،١١ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٧٤ :٤ﺣﺪﻳﺚ
١ﻭ ٢ﻭﺹ ٧٦ﺣﺪﻳﺚ ،١١ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٠٨ :١٠ﺣﺪﻳﺚ .٢٥
) (٢ﺭﻭﻱ ﺑﺄﻟﻔﺎﻅ ﻗﺮﻳﺒﺔ ﻣﻨﻪ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣ :٩ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٢٤٣ :٢ﻭﺳﻨﻦ
ﺍﻟﻨﺴﺎﺋﻲ ،٦١ :٨ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٣٨ :٨ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٢١٦ :١٢ﻭ .٢٤٣
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﻮﺟﻴﺰ ،١٨٦ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤٠ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠٦ :٤
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٣٩ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٥٨ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٤ :٥
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٤ :٢
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥١ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤٥٤ :٥ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤٠ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ
.١٧٤ :٢
) (٥ﺍﻟﺘﻬﺬﻳﺐ ٣١٠ :١٠ﺣﺪﻳﺚ .١١٥٩
) (٦ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،٤٣٦ :٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٤١ :٨ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ ٤٧ :٦ﺣﺪﻳﺚ
٥٤٦٩ﻭ ،٥٤٧٠ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٨٦ :٤ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ
ﺍﻟﻠﻔﻆ.
)(٥١١
ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺗﺘﻠﻔﻪ ﺑﺮﺟﻠﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺰﻣﻪ ﺿﻤﺎﻥ ﺍﻟﺠﻤﻴﻊ ،ﻣﺎ ﺗﺘﻠﻔﻪ ﺑﺎﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ
ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻟﺮﺟﻞ ﺟﺒﺎﺭ ،ﻭﺍﻟﻤﻌﺪﻥ ﺟﺒﺎﺭ،
ﻭﻓﻲ ﺍﻟﺮﻛﺎﺯ ﺍﻟﺨﻤﺲ ) .(٤ﻭﻗﻮﻟﻪ) :ﺍﻟﺮﺟﻞ ﺟﺒﺎﺭ( ﻳﻌﻨﻲ ﺟﻨﺎﻳﺘﻬﺎ ﻫﺪﺭ ﻻ ﺗﻀﻤﻦ ،ﻓﺄﻣﺎ
ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺋﻘﻬﺎ ﻓﺈﻧﻪ ﻳﻀﻤﻦ ﺍﻟﺠﻤﻴﻊ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :٦ﺇﺫﺍ ﺩﺧﻞ ﺭﺟﻞ ﺩﺍﺭ ﻗﻮﻡ ﺑﺈﺫﻧﻬﻢ ،ﻓﻌﻘﺮﻩ ﻛﻠﺒﻬﻢ ،ﻛﺎﻥ ﻋﻠﻴﻬﻢ
ﺿﻤﺎﻧﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٥
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٧
--------------------
) (١ﺍﻟﻨﺘﻒ ،٦٨٥ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٥٥ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٥ :٨ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٤٥ :٨ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٤٩ :٦ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٥٠ :٦ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٠٩ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٣ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٤ :٢
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٦٨ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٣٩ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠٤ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤٧ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٦٠ :١٩ﻭ ،٢٦١ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٣ :١٠ﻭﺑﺪﺍﻳﺔ
ﺍﻟﻤﺠﺘﻬﺪ .٤٠٩ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ٣٥ :٧ﺣﺪﻳﺚ ٢ﻭ ،٣ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٥ :١٠ﺣﺪﻳﺚ ٨٨٦ﻭ ٨٨٨ﻭ .٨٨٩
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٩٦ :٤ﺣﺪﻳﺚ ٤٥٩٢ﻭ ٤٥٩٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٤٤ :٨ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ١٥ :١٥
ﺣﺪﻳﺚ ،٣٩٨٦٧ﻭﺍﻟﻤﻮﻃﺄ ٨٦٨ :٢ﺣﺪﻳﺚ ،١٢ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٥١ :٣ﻭ ١٥٢ﺣﺪﻳﺚ ٢٠٧ﻭ
،٢٠٨ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٥ :٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ١٣٤ :٣ﺣﺪﻳﺚ ،٤٥ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ٤٨٧ :٣
ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ،ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﺑﺠﺰﺀﻳﻦ ﻓﻼﺣﻆ.
) (٥ﺑﺪﺍﻳﻊ ﺍﻟﺼﻨﺎﻳﻊ ٢٧٣ :٧ﻭﻓﻴﻪ ﺃﻧﻪ ﻻ ﻳﻀﻤﻦ ﺳﻮﺍﺀ ﺩﺧﻞ ﺑﺈﺫﻧﻪ ﺃﻭ ﺑﻐﻴﺮ ﺇﺫﻧﻪ.
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٢٦ :٧
) (٧ﺍﻟﻜﺎﻓﻲ ٣٥٣ - ٣٥١ :٧ﺣﺪﻳﺚ ٥ﻭ ،١٤ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٢٨ :١٠ﺣﺪﻳﺚ ٨٩٧ﻭ .٨٩٩
)(٥١٢
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﺩﺧﻞ ﺭﺟﻞ ﺩﺍﺭ ﻗﻮﻡ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻢ ،ﻓﻮﻗﻊ ﻓﻲ ﺑﺌﺮ ،ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ
ﺿﻤﺎﻧﻪ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٢ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
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) (١ﺍﻟﻤﻐﻨﻲ ،٥٧٢ :٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٥٢٦ :٧
) (٢ﺍﻟﻜﺎﻓﻲ ٣٥٠ :٧ﺣﺪﻳﺚ ،٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٢٣٠ :١٠ﺣﺪﻳﺚ .٩٠٦
)(٥١٣
ﻛﺘﺎﺏ ﺍﻟﺴﻴﺮ
)(٥١٥
ﻛﺘﺎﺏ ﺍﻟﺴﻴﺮ
ﻣﺴﺄﻟﺔ :١ﺍﻟﺠﻬﺎﺩ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(١
ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﻫﻮ ﻓﺮﺽ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻻ ﻳﺴﺘﻮﻱ ﺍﻟﻘﺎﻋﺪﻭﻥ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻏﻴﺮ ﺃﻭﻟﻲ ﺍﻟﻀﺮﺭ
ﻭﺍﻟﻤﺠﺎﻫﺪﻭﻥ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﺑﺄﻣﻮﺍﻟﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ -ﺇﻟﻰ ﻗﻮﻟﻪ - :ﻭﻛﻼ ﻭﻋﺪ ﺍﻟﻠﻪ
ﺍﻟﺤﺴﻨﻰ " ) (٣ﻓﻔﺎﺿﻞ ﺑﻴﻦ ﺍﻟﻤﺠﺎﻫﺪﻳﻦ ﻭﺍﻟﻘﺎﻋﺪﻳﻦ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻤﻴﻊ ﺟﺎﺋﺰ ﻭﺇﻥ
ﻛﺎﻥ ﺍﻟﺠﻬﺎﺩ ﺃﻓﻀﻞ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻗﺎﻝ :ﻣﻦ ﺟﻬﺰ ﻏﺎﺯﻳﺎ ﻓﻘﺪ ﻏﺰﻯ ،ﻭﻣﻦ
ﺧﻠﻒ ﻏﺎﺯﻳﺎ ﻓﻲ ﺃﻫﻠﻪ ﻓﻘﺪ ﻏﺰﻱ ) ،(٤ﻓﻠﻮ ﻛﺎﻥ ﻓﺮﺿﺎ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ ،ﻟﻜﺎﻥ ﺍﻟﻘﺎﻋﺪ
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) (١ﺍﻷﻡ ،١٦٧ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤٤ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ٢٦٧ - ٢٦٦ :١٩ﻭ
،٢٦٩ﻭﺍﻟﻮﺟﻴﺰ ،١٨٦ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٤٠ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٠٨ :٤ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٦١ :٢
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٣٥٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٣٥٩ :١٠ﻭﺍﻟﻠﺒﺎﺏ :٣
،٢٤١ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،٩٨ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٧٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٢٧٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٢٤١ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٨٨ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٦٨ :١ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٤ :٢ﻭﻓﺘﺢ
ﺍﻟﻤﻌﻴﻦ ،١٣٤ :ﻭﺷﺮﺡ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ،١٨٠ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ،٣١ :٨ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٩٣ :٦
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٤٤ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٦١ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٩٣ :٦
) (٣ﺍﻟﻨﺴﺎﺀ.٩٥ :
) (٤ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٢ :٣ﺣﺪﻳﺚ ،٢٥٠٩ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٣٢ :٤ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٦٩ :٤ﺣﺪﻳﺚ
١٦٢٨ﻭ ،١٦٣١ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٤٦ :٦ﻭﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ٢٤٤ :٥ﺣﺪﻳﺚ - ٥٢٢٥
،٥٢٣١ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،١١٦ - ١١٥ :٤ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٢٨ :٩ﻭ ٤٧ﻭ ،١٧٢ﻭﻣﺠﻤﻊ
ﺍﻟﺰﻭﺍﺋﺪ ،٢٨٣ :٥ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
)(٥١٧
ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﺩﻭﻥ ﺍﻟﺜﻮﺍﺏ.
ﻣﺴﺄﻟﺔ :٢ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻐﺰﻭ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﻴﺮﻩ ،ﻭﻳﺄﺧﺬ
ﻋﻠﻴﻪ ﺃﺟﺮﺓ ).(١
ﻭﺧﺎﻟﻒ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٣ﺇﺫﺍ ﻏﺰﺕ ﻃﺎﺋﻔﺔ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ،ﻓﻐﻨﻤﻮﺍ ﻣﺎﻻ ،ﻓﺎﻹﻣﺎﻡ ﻣﺨﻴﺮ ﺇﻥ
ﺷﺎﺀ ﺃﺧﺬﻩ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻪ ﻋﻠﻴﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺤﺴﻦ
ﺍﻟﺒﺼﺮﻱ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺨﻤﺲ ﻋﻠﻴﻬﻢ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﻳﺨﻤﺲ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٤ﺇﺫﺍ ﻏﻨﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺧﻴﻼ ﻟﻠﻤﺸﺮﻛﻴﻦ ﻭﻣﻮﺍﺷﻴﻬﻢ ،ﺛﻢ ﺃﺩﺭﻛﻬﻢ
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) (١ﺍﻟﻜﺎﻓﻲ ﻷﺑﻲ ﺍﻟﺼﻼﺡ ،٢٤٦ :ﻭﺍﻟﺘﻬﺬﻳﺐ ١٧٣ :٦ﺣﺪﻳﺚ ،٣٣٨ﻭﺍﻧﻈﺮ ﺍﻟﻤﺨﺘﻠﻒ )ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ(:
.١٥٤
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥١٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥١٢ :١٠ﻭﺍﻟﻮﺟﻴﺰ ،١٨٩ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٤
،٢٢٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٥٤٢ :ﻭ ،٥٤٣ﻭﺍﻟﻤﺠﻤﻮﻉ .٢٦٧ :١٩
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٥٨ :٧
) (٤ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٣٧ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥٢٢ :١٠
) (٥ﺍﻟﻨﺘﻒ ،٧٢٣ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٧ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٢٢ :١٠ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ
ﻟﻠﻤﺎﻭﺭﺩﻱ .١٣٧ :١
) (٦ﺍﻟﺘﻬﺬﻳﺐ ١٣٥ :٤ﺣﺪﻳﺚ .٣٧٨
)(٥١٨
ﺍﻟﻤﺸﺮﻛﻮﻥ ﻭﺧﺎﻓﻮﺍ ﺃﺧﺬﻫﺎ ﻣﻨﻬﻢ ،ﻟﻢ ﻳﺠﺰ ﻋﻘﺮﻫﺎ ﻭﻗﺘﻠﻬﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﻮﺯ ﻗﺘﻠﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ :ﻧﻬﻰ ﻋﻦ ﺫﺑﺢ ﺍﻟﺤﻴﻮﺍﻥ ﻟﻐﻴﺮ ﻣﺄﻛﻠﻪ )،(٤
ﻭﻧﻬﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﺤﻴﻮﺍﻥ ﺻﺒﺮﺍ ).(٥
ﻣﺴﺄﻟﺔ :٥ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﻻ ﺭﺃﻱ ﻟﻬﻢ ﻭﻻ ﻗﺘﺎﻝ ﻓﻴﻬﻢ ﻛﺎﻟﺮﻫﺒﺎﻥ ﻭﺃﺻﺤﺎﺏ
ﺍﻟﺼﻮﺍﻣﻊ ،ﺇﺫﺍ ﻭﻗﻌﻮﺍ ﻓﻲ ﺍﻷﺳﺮ ﺣﻞ ﻗﺘﻠﻬﻢ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻳﺠﻮﺯ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ) (٦ﻭﻫﻮ ﺍﻷﺻﺢ.
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) (١ﺍﻷﻡ ١٤١ :٤ﻭ ٢٤٤ﻭ ٢٨٧ﻭ ،٢٥٩ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٧١ :ﻭ ،٢٧٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٩ :٧
ﻭﺍﻟﻮﺟﻴﺰ ،١٩١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٣٣ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٨ :٤ﻭﺍﻟﻨﺘﻒ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ،٧١٢ :٢
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٩٨ :١٠
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٥١ :٣ﻭﺍﻟﻨﺘﻒ ،٧١٢ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٠٢ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،٣٠٨ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٨ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٠٨ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٥٠ :٣ﻭﺍﻟﻤﻐﻨﻲ
ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٩٨ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٩ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٥ :٢
) (٣ﺍﻟﻜﺎﻓﻲ ٢٩ :٥ﺣﺪﻳﺚ ،٨ﻭﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ،٣٨٣ :١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٨ :٦ﺣﺪﻳﺚ .٢٣٢
) (٤ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻧﺺ ﺣﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﻟﻜﻦ ﻳﺴﺘﻔﺎﺩ ﺫﻟﻚ ﻣﻦ ﺣﺪﻳﺚ " ﻣﻦ ﻗﺘﻞ ﻋﺼﻔﻮﺭﺍ
ﻓﻤﺎ ﻓﻮﻗﻬﺎ ﺑﻐﻴﺮ ﺣﻘﻬﺎ ﺳﺄﻟﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﻗﺘﻠﻬﺎ " ...ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ٨٤ :٢ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٣٧ :١٥
ﺣﺪﻳﺚ .٣٩٩٦٩
) (٥ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٣٩ :١٥ﺣﺪﻳﺚ ٣٩٩٨٣ﻭﻓﻴﻪ " :ﻧﻬﻰ ﺃﻥ ﻳﻘﺘﻞ ﺷﺊ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﺻﺒﺮﺍ " ،ﻭﻓﻲ ﻣﻌﺠﻢ
ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ٤٦ :١٢ﺣﺪﻳﺚ ١٢٤٣٠ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ٢٨٩ :١٤ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :٣
٣١٨ﻭ ٣٢١ﻭ ٣٢٩ﻧﺤﻮﻩ.
) (٦ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٢ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٦ :١٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٤٣ :
ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٢٢٣ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٨٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٦ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :١٠
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧١ :١ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٩١ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٩٧ :٦
)(٥١٩
ﻭﺍﻟﺜﺎﻧﻲ :ﻻ ﻳﺠﻮﺯ ﻗﺘﻠﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ) (١ﻭﺫﻫﺐ ﺇﻟﻴﻪ ﻗﻮﻡ ﻣﻦ
ﺃﺻﺤﺎﺑﻨﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺍﻗﺘﻠﻮﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ " ) (٣ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻗﺎﺗﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻠﻪ -ﺍﻵﻳﺔ ﺇﻟﻰ ﻗﻮﻟﻪ - :ﺣﺘﻰ
ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ " ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺭﻭﻯ ﺳﻤﺮﺓ) :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :ﺍﻗﺘﻠﻮﺍ ﺷﻴﻮﺥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﺳﺘﺒﻘﻮﺍ
ﺷﺮﺧﻬﻢ( ) (٥ﻳﻌﻨﻲ ﺍﻟﻐﻠﻤﺎﻥ ﺍﻟﻤﺮﺍﻫﻘﻴﻦ.
ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻓﻘﺪ ﺭﻭﻱ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺃﺧﺒﺎﺭﻧﺎ ).(٦
ﻣﺴﺄﻟﺔ :٦ﻣﻦ ﻟﻢ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﺠﻮﺯ ﻗﺘﻠﻪ ﻗﺒﻞ ﻋﺮﺽ ﺍﻟﺪﻋﻮﺓ
ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻗﺘﻠﻪ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٢ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٦ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢٣ :٤ﻭﺍﻟﻮﺟﻴﺰ ،١٨٩ :٢
ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٤٣ :ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٦ :٢ﻭﺍﻟﻨﺘﻒ ٧١٠ :٢ﻭ ،٧١١ﻭﺍﻟﻠﺒﺎﺏ ،٢٤٦ :٣ﻭﺑﺪﺍﺋﻊ
ﺍﻟﺼﻨﺎﺋﻊ ١٠١ :٧ﻭ ،١٠٢ﻭﺍﻟﻬﺪﺍﻳﺔ ،٢٩٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٢٩١ :٤ﻭ ،٢٩٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
٢٤٤ :٣ﻭ ،٢٤٥ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،١٩٤ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٣٣ :١٠ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :١
،٣٧١ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٩٦ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣٩٧ :٦
) (٢ﺣﻜﺎﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ ﺍﻟﻤﺨﺘﻠﻒ )ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ( ١٥٥ :ﻋﻦ ﺍﺑﻦ ﺍﻟﺠﻨﻴﺪ.
) (٣ﺍﻟﺘﻮﺑﺔ.٥ :
) (٤ﺍﻟﺘﻮﺑﺔ.٢٩ :
) (٥ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٥٤ :٣ﺣﺪﻳﺚ ،٢٦٧٠ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ١٤٥ :٤ﺣﺪﻳﺚ ،١٥٨٣ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ
ﺣﻨﺒﻞ ١٢ :٥ﻭ ،٢٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٩٢ :٩ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﺮﻯ ﻟﻠﻄﺒﺮﺍﻧﻲ ٢٦٢ :٧ﺣﺪﻳﺚ - ٦٩٠٠
،٦٩٠٢ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٨٦ :٣ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ،١٠٣ :٤ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .٧٣ :٨
) (٦ﺍﻟﻜﺎﻓﻲ ٣٠ :٥ﺣﺪﻳﺚ ،٩ﻭﺍﻟﺘﻬﺬﻳﺐ ١٣٩ - ١٣٨ :٦ﺣﺪﻳﺚ .٢٣٣ - ٢٣١
) (٧ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٠ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٠ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٤٣ :٣ﻭﺍﻟﻨﺘﻒ ،٧٠٩ :٢ﻭﺍﻟﻔﺘﺎﻭﻯ
ﺍﻟﻬﻨﺪﻳﺔ ،١٩٣ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٣ :٣ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٦ :٢ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ :٧
.١٠٠
)(٥٢٠
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﺩﻳﺘﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٢ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﻀﻤﺎﻥ،
ﻭﺇﻳﺠﺎﺑﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٧ﺇﺫﺍ ﻗﺘﻞ ﻣﺴﻠﻢ ﺃﺳﻴﺮﺍ ﻣﺸﺮﻛﺎ ،ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ).(٣
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ :ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ﻭﺍﻟﺪﻳﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺷﻐﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٨ﻳﺼﺢ ﺃﻣﺎﻥ ﺍﻟﻌﺒﺪ ﻵﺣﺎﺩ ﺍﻟﻤﺸﺮﻛﻴﻦ ،ﺳﻮﺍﺀ ﺃﺫﻥ ﻟﻪ ﺳﻴﺪﻩ ﻓﻲ ﺍﻟﻘﺘﺎﻝ
ﺃﻭ ﻟﻢ ﻳﺄﺫﻥ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﺻﺢ ﺃﻣﺎﻧﻪ ،ﻭﺇﻥ ﻟﻢ ﻳﺄﺫﻥ ﻟﻢ ﻳﺼﺢ ).(٦
--------------------
) (١ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٧٢ :ﻭ ،٢٧٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٨٥ :١٩ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٠ :١٠ﻭﺍﻟﻨﺘﻒ ،٧٠٩ :٢ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٣ :٣ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٧٦ :٢
) (٢ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ،٣٦٩ :١ﻭﺍﻟﻜﺎﻓﻲ ٢٨ :٥ﺣﺪﻳﺚ ٤ﻭﺻﻔﺤﺔ ٣٦ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٤١ :٦
ﺣﺪﻳﺚ .٢٤٠
) (٣ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،٩ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٦٩ :١ﻭﺍﻷﻡ ،٢٨٦ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٥ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٧٥ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٦٤ :١٠ﻭﺍﻟﻨﺘﻒ ،٧١١ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٥ :٦
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٥ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٥ :٦
) (٥ﺍﻷﻡ ٢٢٦ :٤ﻭ ،٢٨٤ﻭﺍﻟﻮﺟﻴﺰ ،١٩٤ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٥٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٠٣ :١٩ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٤٧ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٣٦ :٤ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٧٦ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ
،٣٠٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٧ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٠ :٤ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٤٦ :١٠
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٣ :٦
) (٦ﺍﻟﻤﺒﺴﻮﻁ ،٧٠ :١٠ﻭﺍﻟﻨﺘﻒ ،٧١٦ :٢ﻭﺍﻟﻠﺒﺎﺏ ٢٥٣ :٣ﻭ ،٢٥٤ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٠ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،٣٠٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٤٧ :٣ﻭ ،٢٤٨ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٠٦ :٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ :٧
،٦٥٢ﻭﺍﻟﻮﺟﻴﺰ ،١٩٤ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٧٠ :١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٤٦ :١٠ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ :٢
،١٩٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٣ :٦
)(٥٢١
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﻤﺆﻣﻨﻮﻥ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ ،ﻭﻳﺴﻌﻰ ﺑﺬﻣﺘﻬﻢ
ﺃﺩﻧﺎﻫﻢ ) ،(١ﻭﺃﺩﻧﺎﻫﻢ ﻋﺒﻴﺪﻫﻢ.
ﻣﺴﺄﻟﺔ :٩ﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺑﻪ ﺍﻟﺤﺪ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ،
ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ،ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ،ﺑﻞ ﻳﺆﺧﺮ ﺇﻟﻰ ﺃﻥ
ﻳﺮﺟﻊ ﺇﻟﻰ ﺩﺍﺭ ﺍﻹﺳﻼﻡ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﺍﻟﺤﺪ ﻭﺇﻗﺎﻣﺘﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﻨﺎﻙ ﺇﻣﺎﻡ ﺃﻭ ﻟﻢ ﻳﻜﻦ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺇﻣﺎﻡ ﻭﺟﺐ ،ﻭﺃﻗﻴﻢ ،ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ
ﺇﻣﺎﻡ ﻟﻢ ﻳﻘﻢ ).(٣
ﻭﺃﺻﺤﺎﺑﻪ ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻬﺎ ﺗﺠﺐ ،ﻟﻜﻨﻬﺎ ﻻ ﺗﻘﺎﻡ ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ).(٤
ﻭﺣﻜﻲ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﻗﺘﻞ ﻋﻤﺪﺍ ﻣﺴﻠﻤﺎ ﻻ ﻗﻮﺩ ﻋﻠﻴﻪ.
ﻭﺍﻟﻤﺸﻬﻮﺭ ﻫﻮ ﺍﻷﻭﻝ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺤﺪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ( ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ.
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) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١٣١ :٣ﺣﺪﻳﺚ ،١٥٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٢٤ :٨ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١٩ :١ﻭ
،٢١١ :٢ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،٣٠ :٨ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٩٥ :٣
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٢ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧١ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٣٨ :١٩ﻭ ،٣٣٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٨١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ١٩٥ :١٠ﻭ ،٥٢٨ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٣ :٤
ﻭﺍﻟﻤﺒﺴﻮﻁ ،٩٩ :٩ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٢ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٩ :٦
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٩٩ :٩ﻭﺍﻟﻠﺒﺎﺏ ،٨٤ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،١٥٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ
ﺍﻟﻘﺪﻳﺮ ،١٥٣ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،١٨٢ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧١ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٢ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٩ :٦
) (٤ﺍﻟﻬﺪﺍﻳﺔ ،١٥٣ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،١٥٤ - ١٥٣ :٤ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ٥٢٨ :١٠ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ " :ﻻ ﺣﺪ ﻭﻻ ﻗﺼﺎﺹ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻭﻻ ﺇﺫﺍ ﺭﺟﻊ ".
) (٥ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣١ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٢٨ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٩ :٦
) (٦ﺍﻟﻨﻮﺭ.٢ :
)(٥٢٢
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ( ) (١ﻭﺇﻧﻤﺎ ﺃﺧﺮﻧﺎﻫﺎ ﻹﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ
ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٠ﻻ ﻳﻤﻠﻚ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻭﺇﻥ ﺣﺎﺯﻭﻫﺎ
ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ،ﺑﻞ ﻫﻲ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻠﻚ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻓﺈﻥ ﻏﻨﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺫﻟﻚ
ﻭﻭﺟﺪﻩ ﺻﺎﺣﺒﻪ ﺃﺧﺬﻩ ﺑﻐﻴﺮ ﺛﻤﻦ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ
ﺃﺧﺬﻩ ﻭﺩﻓﻊ ﺍﻹﻣﺎﻡ ﻗﻴﻤﺘﻪ ﺇﻟﻰ ﻣﻦ ﻭﻗﻊ ﻓﻲ ﺳﻬﻤﻪ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ،ﻟﺌﻼ ﻳﻨﺘﻘﺺ
ﺍﻟﻘﺴﻤﺔ ،ﻭﺇﻥ ﺃﺳﻠﻢ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻴﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﻪ -ﻳﻌﻨﻲ ﺻﺎﺣﺒﻪ -ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ) (٢ﻭﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ،ﻭﻓﻲ ﺍﻟﻔﻘﻬﺎﺀ
ﺭﺑﻴﻌﺔ ).(٣
ﻭﻗﺪ ﺭﻭﻯ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻳﺄﺧﺬﻩ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ ﺑﺎﻟﻘﻴﻤﺔ ) .(٤ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ
ﻭﺍﻷﻭﺯﺍﻋﻲ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻛﻠﻤﺎ ﻳﺼﺢ ﺗﻤﻠﻜﻪ ﺑﺎﻟﻌﻘﻮﺩ ،ﻓﺈﻥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻳﻤﻠﻜﻮﻧﻪ
ﺑﺎﻟﻘﻬﺮ ﻭﺍﻹﺣﺎﺯﺓ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﺇﻻ ﺃﻥ ﺻﺎﺣﺒﻪ ﺇﻥ ﻭﺟﺪﻩ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ ﺃﺧﺬﻩ ﺑﻐﻴﺮ
ﺷﺊ ،ﻭﺇﻥ ﻭﺟﺪﻩ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ ﺃﺧﺬﻩ ﺑﺎﻟﻘﻴﻤﺔ ،ﻭﺇﻥ ﺃﺳﻠﻢ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻴﻪ ﻓﻬﻮ ﺃﺣﻖ
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) (١ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٢ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٤٣ :١٩ﻭ ،٣٤٥ﻭﺍﻟﻤﺒﺴﻮﻁ ،٥٢ :١٠
ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٢٧ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٣٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٣٨ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
،٢٦٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٤٧١ :١٠ﻭ ،٤٧٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٧٣ :١٠ﻭ ،٤٧٥ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ :١
،٣٨٥ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٣٦ :١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٠٧ :٦
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٧٢ :٧
) (٤ﺍﻟﻜﺎﻓﻲ ٤٢ :٥ﺣﺪﻳﺚ ،١ﻭﺍﻟﺘﻬﺬﻳﺐ ١٥٩ :٦ﺣﺪﻳﺚ .٢٨٧
) (٥ﺍﻟﻤﻮﻃﺄ ٤٥٢ :٢ﻭ ،٤٥٣ﻭﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ١٣ :٢ﻭ ،١٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٥ :١ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ
،١٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٧١ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٤٥ :١٩ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ :١
.١٣٦
)(٥٢٣
ﺑﻪ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٢
ﻭﺃﻳﻀﺎ :ﺭﻭﻯ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ) :ﺇﻥ ﻗﻮﻣﺎ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﺳﺮﻭﺍ ﺍﻣﺮﺃﺓ
ﺃﻧﺼﺎﺭﻳﺔ ﻭﻧﺎﻗﺔ -ﻭﺫﻛﺮ ﺍﻟﺨﺒﺮ ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ - :ﻓﻠﻤﺎ ﺃﻥ ﻛﺎﻥ ﺫﺍﺕ ﻟﻴﻠﺔ ﺍﻧﻔﻠﺘﺖ ﺍﻟﻤﺮﺃﺓ
ﻋﻦ ﻭﺛﺎﻗﻬﺎ ،ﻓﺠﺎﺀﺕ ﺇﻟﻰ .ﺍﻹﺑﻞ ،ﻓﻜﻠﻤﺎ ﻣﺴﺖ ﺑﻌﻴﺮﺍ ﺭﻏﺎ ﺇﻟﻰ ﺃﻥ ﻣﺴﺖ ﺗﻠﻚ ﺍﻟﻨﺎﻗﺔ
ﻓﻠﻢ ﺗﺮﻍ ،ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﻋﺠﺰﻫﺎ ﻭﺻﺎﺣﺖ ﺑﻬﺎ ،ﻭﺍﻧﻄﻠﻘﺖ ،ﻓﻄﻠﺒﻮﻫﺎ ﻣﻦ ﻟﻴﻠﺘﻬﺎ ﻓﻠﻢ
ﻳﺪﺭﻛﻮﻫﺎ ،ﻓﻨﺬﺭﺕ ﺇﻥ ﻧﺠﺎﻫﺎ ﺍﻟﻠﻪ ،ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨﺤﺮﻫﺎ ،ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﺍﻟﻤﺪﻳﻨﺔ ﻋﺮﻓﻮﺍ
ﺍﻟﻨﺎﻗﺔ ،ﻭﺇﻧﻬﺎ ﻧﺎﻗﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ،ﻓﻘﺎﻟﺖ :ﻗﺪ ﻧﺬﺭﺕ ﺇﻥ ﻧﺠﺎﻧﻲ
ﺍﻟﻠﻪ ﻋﻠﻴﻬﺎ ﺃﻥ ﺃﻧﺤﺮﻫﺎ ،ﻓﺄﺧﺒﺮﻭﺍ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ :ﺑﺌﺲ ﻣﺎ
ﺟﺰﻳﺘﻴﻬﺎ ،ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﻟﻠﻪ ،ﻭﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻜﻪ ﺍﺑﻦ ﺁﺩﻡ،
ﻓﺄﺧﺬﻭﺍ ﺍﻟﻨﺎﻗﺔ ﻣﻨﻬﺎ( ).(٣
ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺑﻨﺎ :ﺃﻧﻪ ﻳﺄﺧﺬ ﻣﺎﻟﻪ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ ﺑﺎﻟﻘﻴﻤﺔ ،ﻓﻘﺪ ﺭﻭﻱ ﺫﻟﻚ
ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ) :ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻋﻦ ﺭﺟﻞ ﺷﺮﺩ ﻟﻪ
ﺑﻌﻴﺮ ﻭﺃﺑﻖ ﻟﻪ ﻋﺒﺪ ،ﻓﺄﺧﺬﻫﻤﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ،ﺛﻢ ﻇﻬﺮ ﻋﻠﻴﻬﻤﺎ .ﻓﻘﺎﻝ :ﺇﻥ ﻭﺟﺪﻫﻤﺎ ﻗﺒﻞ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٥٢ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١٢٧ :٧ﻭ ،١٢٨ﻭﺍﻟﻠﺒﺎﺏ ٢٥٤ :٣ﻭ ،٢٥٥ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ
ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٣٣٨ :٤ﻭ ،٣٤٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ٣٣٨ :٤ﻭ ،٣٤٠ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ :٢
،٢٢٥ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ٢٦٠ :٣ﻭ ،٢٦١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧٢ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٤٥ :١٩ﻭ ،٣٤٦
ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ١٣٦ :١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٧٣ :١٠ﻭ ،٤٧٤ﻭﺍﻟﺒﺮﺡ ﺍﻟﺰﺧﺎﺭ :٦
.٤٠٧
) (٢ﺍﻟﻜﺎﻓﻲ ٤٢ :٥ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١٦٠ :٦ﺣﺪﻳﺚ ٢٨٩ﻭ ،٢٩٠ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٥ :٣ﺣﺪﻳﺚ - ٩
.١٠
) (٣ﺭﻭﻱ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٩ :٣ﺣﺪﻳﺚ ،٣٣١٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٠٩ :٩ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ
٧٣٨ :١٦ﺣﺪﻳﺚ ،٤٦٥٨٨ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ٤٣٤ :٨ﺣﺪﻳﺚ ١٥٨١٤ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ ،ﻓﻤﻨﻬﻢ
ﻣﻦ ﺍﺧﺘﺼﺮﻩ ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻛﺮﻩ ﺑﻜﺎﻣﻠﻪ ﻓﻼﺣﻆ.
)(٥٢٤
ﺍﻟﻘﺴﻤﺔ ﻓﻬﻤﺎ ﻟﻪ ﺑﻐﻴﺮ ﺷﺊ ،ﻭﺇﻥ ﻭﺟﺪﻫﻤﺎ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ ﻓﻬﻤﺎ ﻟﻪ ﺑﺎﻟﻘﻴﻤﺔ( ).(١
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﺩﺧﻞ ﺣﺮﺑﻲ ﺇﻟﻰ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺑﺄﻣﺎﻥ ﻭﻣﻌﻪ ﻣﺎﻝ ،ﺍﻧﻌﻘﺪ ﺃﻣﺎﻧﻪ
ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﺑﻼ ﺧﻼﻑ ،ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻭﺧﻠﻒ ﻣﺎﻟﻪ ﻓﻲ ﺩﺍﺭ
ﺍﻹﺳﻼﻡ ،ﺛﻢ ﻣﺎﺕ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ،ﺻﺎﺭ ﻣﺎﻟﻪ ﻓﻴﺌﺎ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺍﻟﺜﺎﻧﻲ :ﻳﻜﻮﻥ ﻟﻮﺭﺛﺘﻪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻣﺎﻝ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻧﻪ ﻓﺊ ،ﻓﺈﺫﺍ ﻋﺮﺽ ﻋﺎﺭﺽ ﻓﻲ
ﺣﺎﻝ ﺍﻷﻣﺎﻥ ﻣﻨﻌﻨﺎ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﻟﻌﺎﺭﺽ ﻋﺎﺩ ﺇﻟﻰ ﺍﻷﺻﻞ ﻣﻦ ﻛﻮﻧﻪ ﻓﻴﺌﺎ ،ﻭﻣﻦ
ﻣﻨﻊ ﻣﻨﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﺃﺳﻠﻢ ﺍﻟﺤﺮﺑﻲ ،ﺃﺣﺮﺯ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ﻭﺻﻐﺎﺭ ﺃﻭﻻﺩﻩ ،ﻭﺳﻮﺍﺀ ﻓﻲ
ﺫﻟﻚ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﺃﻭ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ.
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﺤﺮﺯ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺃﺳﻠﻢ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻣﻤﺎ
ﻫﻮ ﻓﻲ ﻳﺪﻩ ،ﻭﻣﺎ ﻟﻴﺲ ﻓﻲ ﻳﺪﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ) (٣ﺇﻻ ﺃﻥ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻟﻮﺍ :ﻳﺤﺮﺯ
ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻳﻤﻜﻦ ﻧﻘﻠﻪ ﺇﻟﻰ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻭﺃﻣﺎ ﻣﺎﻟﻪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻓﻬﻮ ﻏﻨﻴﻤﺔ )(٤
ﻭﺑﻨﻰ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﻻ ﻣﻠﻚ ﻟﻬﻢ ،ﻓﺈﺫﺍ ﺃﺳﻠﻤﻮﺍ ﺗﺠﺪﺩ ﻟﻬﻢ ﺍﻟﻤﻠﻚ ﺑﺎﻟﻘﻬﺮ
--------------------
) (١ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ٤٣٦ :٣ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ.
) (٢ﺍﻷﻡ ،٢٧٨ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢٤ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ٤٥٢ :١٩ﻭ .٤٥٣
) (٣ﺍﻷﻡ ،٢٧٨ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ٦٦١ :٧ﻭ ،٧٢٥ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ٢٢٨ :٤ﻭ
،٢٢٩ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٥٤٤ :ﻭ ،٥٤٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤١٣ :١٠
ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣١٧ :٤ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ :٦
.٤١٠
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٢٥ :٧
)(٥٢٥
ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﻣﺎﻟﻪ ﻓﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺬﻱ ﻓﻲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻻ ﻳﻤﻠﻜﻪ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﺃﺳﻠﻢ ﺃﺣﺮﺯ ﻣﺎ ﻓﻲ ﻳﺪﻩ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻭﻣﺎ ﻓﻲ ﻳﺪ ﺫﻣﻲ ،ﻓﺄﻣﺎ
ﻣﺎ ﻻ ﻳﺪ ﻟﻪ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻻ ﻳﺤﺮﺯﻩ ،ﻓﺈﻥ ﻇﻬﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﻏﻨﻤﻮﻩ ،ﻭﻫﻜﺬﺍ ﻣﺎ ﻻ ﻳﻨﻘﻞ
ﻭﻻ ﻳﺤﻮﻝ ﻣﺜﻞ ﺍﻟﻌﻘﺎﺭ ﻭﺍﻷﺭﺍﺿﻲ ﻻ ﻳﺤﺮﺯﻫﺎ ﺑﺈﺳﻼﻣﻪ.
ﻷﻥ ﺍﻟﻴﺪ ﻻ ﺗﺜﺒﺖ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ).(١
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺇﻥ ﺃﻣﻼﻙ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺿﻌﻴﻔﺔ ،ﻓﻼ ﻳﻤﻠﻜﻮﻥ ﺑﺈﺳﻼﻣﻬﻢ ﺇﻻ
ﻣﺎ ﺗﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻴﺪ ،ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ :ﺍﻟﺤﺮﺑﻲ ﺇﺫﺍ ﺗﺰﻭﺝ ﺣﺮﺑﻴﺔ ﻓﺄﺣﺒﻠﻬﺎ ،ﺛﻢ ﺃﺳﻠﻢ
ﻗﺒﻞ ﺃﻥ ﺗﻀﻊ ،ﻓﺎﻟﻮﻟﺪ ﻣﺴﻠﻢ ،ﻭﻳﺠﻮﺯ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻷﻡ ﻭﺍﻟﻮﻟﺪ ،ﻭﺇﻥ ﺍﻧﻔﺼﻞ ﺍﻟﻮﻟﺪ ﻟﻢ ﻳﺠﺰ
ﺍﺳﺘﺮﻗﺎﻗﻪ ).(٢
ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﺮﻗﺎﻗﻪ ﺑﺤﺎﻝ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻨﺎ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ
ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ( ) (٥ﻓﺄﺿﺎﻑ ﺍﻷﻣﻮﺍﻝ ﺇﻟﻴﻬﻢ،
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٦٦ :١٠ﻭﺍﻟﻨﺘﻒ ،٧١٧ :٢ﻭﺍﻟﻠﺒﺎﺏ ،٢٤٩ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣١٦ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
٣١٦ :٤ﻭ ،٣١٧ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦١ :٧ﻭﺭﺣﻤﺔ ﺍﻷﻣﺔ ،١٦٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٨ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤١٣ :١٠
) (٢ﺍﻟﻤﺒﺴﻮﻁ ،٦٦ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٤٩ :٣ﻭﺍﻟﻨﺘﻒ ،٧١٧ :٢ﻭﺍﻟﻬﺪﻳﺔ ،٣١٧ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ
،٣١٧ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٤١٣ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤١٢ :٦
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٢ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩١ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٢٩ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٤ :١٩
ﻭﺍﻟﻤﺒﺴﻮﻁ
،٦٦ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤١٢ :٦
) (٤ﺍﻟﺘﻬﺬﻳﺐ ١٥١ :٦ﺣﺪﻳﺚ .٢٦٢
) (٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ١٣١ :٢ﻭ ،١٣٨ :٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ٥٣ :١ﺣﺪﻳﺚ ،٣٥ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ :٢
١٢٩٥ﺣﺪﻳﺚ ٣٩٢٧ﻭ ،٣٩٢٨ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٧ :٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١ :١ﻭ ،٣٥
ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٢١٣ :٣ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ ١٨٣ :٢ﺣﺪﻳﺚ ،١٧٤٦ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ :٣
٣٧٩ﻭﻓﻲ ﺑﻌﺾ ﻣﺎ ﺗﻘﺪﻡ ﺑﺎﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ.
)(٥٢٦
ﻭﺣﻘﻴﻘﺔ ﺫﻟﻚ ﺗﻘﺘﻀﻲ ﻣﻠﻜﺎ ،ﺛﻢ ﻗﺎﻝ) :ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ( ﻭﻟﻢ ﻳﻔﺼﻞ
ﺑﻴﻦ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻭﻏﻴﺮﻩ.
ﻭﺭﻭﻱ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻤﺎ ﺣﺎﺻﺮ ﺑﻨﻲ ﻗﺮﻳﻈﺔ ،ﻓﺄﺳﻠﻢ ﺍﺑﻨﺎ ﺭﺟﻞ،
ﻗﺎﻝ :ﺃﺣﺮﺯ ﺇﺳﻼﻣﻬﻤﺎ ﺩﻣﺎﺀﻫﻤﺎ ﻭﺃﻣﻮﺍﻟﻬﻤﺎ ﻭﺻﻐﺎﺭ ﺃﻭﻻﺩﻫﻤﺎ ) .(١ﻭﻫﺬﺍ ﻧﺺ.
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎﻟﻚ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺃﻭﺭﺛﻜﻢ ﺃﺭﺿﻬﻢ ﻭﺩﻳﺎﺭﻫﻢ( ) (٢ﻭﺣﻘﻴﻘﺔ
ﺍﻹﺿﺎﻓﺔ ﺗﻘﺘﻀﻲ ﺍﻟﻤﻠﻚ.
ﻣﺴﺄﻟﺔ :١٣ﻣﻜﺔ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ﺑﺎﻟﺴﻴﻒ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺎﻟﻚ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻬﺎ ﻓﺘﺤﺖ ﺻﻠﺤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺠﺎﻫﺪ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺭﻭﻱ :ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻤﺎ ﺩﺧﻞ ﻣﻜﺔ ﺍﺳﺘﺪ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﺛﻢ ﻗﺎﻝ :ﻣﻦ
ﺃﻟﻘﻰ ﺳﻼﺣﻪ ﻓﻬﻮ ﺁﻣﻦ ،ﻭﻣﻦ ﺃﻏﻠﻖ ﺑﺎﺑﻪ ﻓﻬﻮ ﺁﻣﻦ( ) (٦ﻓﺂﻣﻨﻬﻢ ﺑﻌﺪ ﺃﻥ ﻇﻔﺮ ﺑﻬﻢ ،ﻭﻟﻮ
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) (١ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ ،ﺇﻻ ﺃﻥ ﺍﻟﻨﺒﻲ ﻗﺎﻝ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺭﻭﺍﺓ ﺍﻟﺒﻴﻬﻘﻲ
ﻓﻲ
ﺳﻨﻨﻪ ١١٤ :٩ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﻣﺎ ﻟﻔﻈﻪ :ﺇﻥ ﺍﻟﻘﻮﻡ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﺃﺣﺮﺯﻭﺍ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺩﻣﺎﺀﻫﻢ.
) (٢ﺍﻷﺣﺰﺍﺏ.٢٧ :
) (٣ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٣٩٣ :٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٣١١ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺗﺒﻴﻴﻦ
ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٩ :٣ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢٥ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٨ :١
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨١ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٦٤ :١ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٤٣٠ :٦
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٢٦١ :١٦
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٣ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢٥ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٣٦ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٤٧ :
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﺒﺮﻱ ،١٨١ :٢ﻭﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٦٤ :١ﻭﺍﻟﺒﺤﺮ
ﺍﻟﺰﺧﺎﺭ ،٤٣٣ :٦ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ .١٧٣ :٨
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ١٠ :٥ﺣﺪﻳﺚ ،٢ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٦ - ١١٤ :٤ﺣﺪﻳﺚ .٣٣٦
) (٦ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ٦٠ :٣ﺣﺪﻳﺚ ،٢٣٣ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ ،٣١٥ :٣ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ٣٤ :٦ﻭ :٩
،١١٨ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ١٧٠ :٦ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺪﻣﺔ ﻭﻣﺆﺧﺮﺓ.
)(٥٢٧
ﻛﺎﻥ ﺩﺧﻠﻬﺎ ﺻﻠﺤﺎ ﻟﻢ ﻳﺤﺘﺞ ﺇﻟﻰ ﺫﻟﻚ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ( ) (١ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﻓﺘﺢ ﻣﻜﺔ،
ﻭﺍﻟﻔﺘﺢ ﻻ ﻳﺴﻤﻰ ﺇﻻ ﻣﺎ ﺃﺧﺬ ﺑﺎﻟﺴﻴﻒ.
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ) :ﺇﺫﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻟﻠﻪ ﻭﺍﻟﻔﺘﺢ( ) (٢ﻳﻌﻨﻲ ﻓﺘﺢ ﻣﻜﺔ ).(٣
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ) :ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﻒ ﺃﻳﺪﻳﻬﻢ ﻋﻨﻜﻢ ﻭﺃﻳﺪﻳﻜﻢ ﻋﻨﻬﻢ ﺑﺒﻄﻦ ﻣﻜﺔ ﻣﻦ
ﺑﻌﺪ ﺃﻥ ﺃﻇﻔﺮﻛﻢ ﻋﻠﻴﻬﻢ( ) (٤ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﻓﻲ ﺍﻟﻔﺘﺢ ).(٥
ﻭﻣﻦ ﻗﺮﺃ ﺍﻟﺴﻴﺮ ﻭﺍﻷﺧﺒﺎﺭ ﻭﻛﻴﻔﻴﺔ ﺩﺧﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻜﺔ ﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺮ
ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ.
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ) :ﻛﻞ ﺑﻠﺪﺓ ﻓﺘﺤﺖ ﺑﺎﻟﺴﻴﻒ ﺇﻻ
ﺍﻟﻤﺪﻳﻨﺔ ﻓﺈﻧﻬﺎ ﻓﺘﺤﺖ ﺑﺎﻟﻘﺮﺁﻥ( ).(٦
ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺃﻧﻪ ﺩﺧﻞ ﻣﻜﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﻤﻐﻔﺮ( ).(٧
ﻭﻗﺘﻞ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺃﻗﻮﺍﻣﺎ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻭﻫﺬﺍ ﻋﻼﻣﺔ ﺍﻟﻘﺘﺎﻝ.
ﻣﺴﺄﻟﺔ :١٤ﺇﺫﺍ ﻭﻃﺊ ﺑﻌﺾ ﺍﻟﻐﺎﻧﻤﻴﻦ ﺟﺎﺭﻳﺔ ﻣﻦ ﺍﻟﻤﻐﻨﻢ ،ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺪ .ﻭﺑﻪ
ﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٨
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) (١ﺍﻟﻔﺘﺢ.١ :
) (٢ﺍﻟﻨﺼﺮ.١ :
) (٣ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٢٣٠ :٢٠
) (٤ﺍﻟﻔﺘﺢ.٢٤ :
) (٥ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٢٨٢ :١٦
) (٦ﻟﻢ ﺃﻇﻔﺮ ﺑﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
) (٧ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٩٣٨ :٢ﺣﺪﻳﺚ ،٢٨٠٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ .١٧٧ :٥
) (٨ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٧٣ :ﻭ ،٢٧٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٣٨ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ :٢
،١٨٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢١ :١٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٣ :٩
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٣٤ :٦
)(٥٢٨
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﺛﻮﺭ :ﻋﻠﻴﻪ ﺍﻟﺤﺪ ).(١
ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻣﺎﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺃﻳﻀﺎ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻭﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺍﺩﺭﺅﺍ ﺍﻟﺤﺪﻭﺩ ﺑﺎﻟﺸﺒﻬﺎﺕ( ) (٣ﻭﻫﺎﻫﻨﺎ ﺷﺒﻬﺔ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﻭﻃﺊ ﺍﻟﻐﺎﻧﻢ ﺍﻟﻤﺴﻠﻢ ﺟﺎﺭﻳﺔ ﻣﻦ ﺍﻟﻤﻐﻨﻢ ،ﻓﺤﺒﻠﺖ ،ﻟﺤﻖ ﺑﻪ
ﺍﻟﻨﺴﺐ ،ﻭﻗﻮﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺠﺎﺭﻳﺔ ﻭﺍﻟﻮﻟﺪ ،ﻭﻳﻠﺰﻡ ﺑﻤﺎ ﻳﻔﻀﻞ ﻋﻦ ﻧﺼﻴﺒﻪ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻠﺤﻖ ﺑﻪ ﻧﺴﺒﻪ ﻭﻻ ﻳﻤﻠﻜﻪ ).(٤
ﻭﻫﻞ ﺗﻘﻮﻡ ﺍﻟﺠﺎﺭﻳﺔ ﻋﻠﻴﻪ؟ ﻓﻴﻪ ﻃﺮﻳﻘﺎﻥ.
ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﻗﻮﻟﻴﻦ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻗﻮﻻ ﻭﺍﺣﺪﺍ ،ﻓﺄﻣﺎ ﺍﻟﻮﻟﺪ ﻓﺈﻥ ﻭﺿﻌﺖ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺃﻥ
ﻗﻮﻣﺖ ﺍﻟﺠﺎﺭﻳﺔ ﻋﻠﻴﻪ ﻻ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻮﻟﺪ ،ﻷﻧﻬﺎ ﻭﺿﻌﺖ ﻓﻲ ﻣﻠﻜﻪ ،ﻭﺇﻥ ﻭﺿﻌﺖ ﻗﺒﻞ
ﺃﻥ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻗﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻮﻟﺪ ).(٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻠﺤﻖ ﺑﻪ ﻭﻳﺴﺘﺮﻕ ).(٦
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧٠ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٣٣٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٣٤ :٦
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥٢ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٧٠ :٧
) (٣ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٥٣ :٤ﺣﺪﻳﺚ ،١٩٠ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ٥٢ :١ﺣﺪﻳﺚ ،٣١٤ﻭﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ :١
،٢٢٧ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ،٣٣٣ :٣ﻭﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ،٣٠٣ :٩ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ٥٦ :٤ﺣﺪﻳﺚ ،١٧٥٥
ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٣٠٥ :٥ﺣﺪﻳﺚ ١٢٩٥٧ﻭ .١٢٩٧٢
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٧٠ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٣ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٢ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٥٥٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٢١ :١٠
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٦٧٠ :٧
) (٦ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٠٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥٣ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٢١ :١٠ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٨٢ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٣٤ :٦
)(٥٢٩
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (١ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ،
ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﺰﺍﻥ ،ﻭﻭﻟﺪ ﺍﻟﺸﺒﻬﺔ ﻳﻠﺤﻖ ﺑﻪ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﺩﺧﻞ ﻣﺴﻠﻢ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﺑﺄﻣﺎﻥ ،ﻓﺴﺮﻕ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ،ﺃﻭ
ﺍﺳﺘﻘﺮﺽ ﻣﻦ ﺣﺮﺑﻲ ﻣﺎﻻ ،ﻭﻋﺎﺩ ﺇﻟﻴﻨﺎ ،ﻓﺪﺧﻞ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺑﺄﻣﺎﻥ ،ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ
ﺭﺩﻩ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻠﺰﻣﻪ ﺭﺩﻩ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﺇﻥ ﺍﻟﻠﻪ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ " )(٤
ﻭﻫﺬﺍ ﺩﺧﻞ ﺑﺄﻣﺎﻥ ،ﻭﻷﻥ ﺍﺳﺘﺤﻼﻝ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ ،ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺸﺮﻉ
ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :١٧ﺇﺫﺍ ﺳﺒﻲ ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﺤﺮﺑﻴﺎﻥ ،ﻓﺎﺳﺘﺮﻗﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ،ﺍﻧﻔﺴﺦ
ﺍﻟﻨﻜﺎﺡ ﺑﻴﻨﻬﻤﺎ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺃﺑﻮ
ﺛﻮﺭ ).(٥
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻻ ﻳﻨﻔﺴﺦ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ( )(٧
--------------------
) (١ﻟﻢ ﺃﻇﻔﺮ ﺑﻬﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺑﻨﺤﻮ ﺍﻟﺘﻔﺼﻴﻞ ،ﻭﻟﻌﻞ ﺍﻟﻤﺼﻨﻒ ﻗﺪﺱ ﺳﺮﻩ ﺇﻟﻰ ﻋﻤﻮﻡ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ
ﻟﻠﻔﺮﺍﺵ ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ.
) (٢ﺍﻷﻡ ،٢٨٥ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٥٣ :١٩
) (٣ﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٩ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٤٩ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
.٢٦٦
) (٤ﺍﻟﻨﺴﺎﺀ.٥٨ :
) (٥ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٣٦ :١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٨ :١٩ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٤٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٢٩ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦٧ :١٠
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٦ :٧ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ،١٣٦ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ٤٦٨ :١٠
) (٧ﺍﻟﻨﺴﺎﺀ.٢٤ :
)(٥٣٠
ﻓﺤﺮﻡ ﺍﻟﺰﻭﺟﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﺳﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ.
ﻭﺭﻭﻱ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﺳﺒﺐ.
ﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻗﺎﻝ) :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﺮﻳﺔ
ﻗﺒﻞ ﺃﻭﻃﺎﺱ ) ،(١ﻓﻐﻨﻤﻮﺍ ﺍﻟﻨﺴﺎﺀ ،ﻓﺘﺄﺛﻢ ﻧﺎﺱ ﻣﻦ ﻭﻃﻴﻬﻦ ﻷﺟﻞ ﺃﺯﻭﺍﺟﻬﻦ،
ﻓﻨﺰﻟﺖ) :ﻭﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻜﻢ( ) .(٢ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻓﻲ
ﺷﺄﻥ ﺍﻟﻤﺰﻭﺟﺎﺕ ﺇﺫﺍ ﺳﺒﻴﻦ ﻭﻣﻠﻜﻦ ) ،(٣ﻓﺄﻣﺎ ﺇﺫﺍ ﺳﺒﻴﺖ ﻭﺣﺪﻫﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻓﻼ
ﺧﻼﻑ ﺃﻥ ﺍﻟﻌﻘﺪ ﻳﻨﻔﺴﺦ.
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺳﺒﻴﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻊ ﻭﻟﺪﻫﺎ ﺍﻟﺼﻐﻴﺮ ،ﻟﻢ ﻳﺠﺰ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺒﻴﻊ
ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺼﺒﻲ ﺳﺒﻊ ﺳﻨﻴﻦ ،ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ ﻛﺎﻥ ﺟﺎﺋﺰﺍ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﻮﻟﺪ .ﻓﻲ ﺃﺻﻠﺢ ﺍﻟﻘﻮﻟﻴﻦ ﻭﻫﻜﺬﺍ
ﻛﻞ ﺃﻣﺔ ﻟﻬﺎ ﻭﻟﺪ ﻣﻤﻠﻮﻙ ).(٤
ﻭﻓﻴﻪ ﻗﻮﻝ ﺁﺧﺮ :ﺃﻧﻪ ﺇﺫﺍ ﺑﻠﻎ ﺣﺪ ﺍﻟﺘﺨﻴﻴﺮ ﻭﻫﻮ ﺍﻟﺴﺒﻊ ﺃﻭ ﺍﻟﺜﻤﺎﻥ ﺟﺎﺯ ﺍﻟﺘﻔﺮﻳﻖ ﻛﻤﺎ
ﻗﻠﻨﺎﻩ ).(٥
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﺃﺛﻐﺮ ﺍﻟﺼﺒﻲ -ﻭﻫﻮ ﺃﻥ ﺗﺴﻘﻂ ﺃﺳﻨﺎﻧﻪ ﻭﺗﻨﺒﺖ -ﺟﺎﺯ
ﺍﻟﺘﻔﺮﻳﻖ ).(٦
--------------------
) (١ﺃﻭﻃﺎﺱ :ﻭﺍﺩ ﻓﻲ ﺩﻳﺎﺭ ﻫﻮﺍﺯﻥ ﻓﻴﻪ ﻛﺎﻧﺖ ﻭﻗﻌﺔ ﺣﻨﻴﻦ ﻟﻠﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﺒﻨﻲ ﻫﻮﺍﺯﻥ .ﻣﻌﺠﻢ
ﺍﻟﺒﻠﺪﺍﻥ .٢٨١ :١
) (٢ﺍﻟﻨﺴﺎﺀ.٢٤ :
) (٣ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ،٣ :٥ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ ،٣٨٠ :١ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١٢١ :٥
ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٤ :٩ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٤٨ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦٦ - ٤٦٥ :١٠
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٥ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦٠ :١٠
) (٥ﺍﻷﻡ ،٢٧٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٤ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٢٩ :١٩ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٤١٣ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ .٤٦٠ :١٠
) (٦ﺍﻟﻤﺠﻤﻮﻉ ،٣٢٩ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦٠ :١٠
)(٥٣١
ﻭﻗﺎﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ :ﺇﺫﺍ ﺑﻠﻎ ﺣﺪﺍ ﻳﺄﻛﻞ ﺑﻨﻔﺴﻪ ﻭﻳﻠﺒﺲ ﺑﻨﻔﺴﻪ ﺟﺎﺯ
ﺍﻟﺘﻔﺮﻳﻖ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ).(٢
ﻭﻗﺎﻝ ﺃﺣﻤﺪ :ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺮﻳﻖ ﺃﺑﺪﺍ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻐﻴﺮ ﻭﺑﻴﻦ ﺃﻣﻪ ،ﻟﻢ ﻳﺒﻄﻞ ﺍﻟﺒﻴﻊ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٥
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺒﻄﻞ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺃﺣﻞ ﺍﻟﻠﻪ ﺍﻟﺒﻴﻊ( ).(٧
ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺟﻮﺍﺯﻩ ،ﻭﺻﺤﺘﻪ ،ﻭﺇﺑﻄﺎﻟﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﻟﻮ ﻗﻠﻨﺎ ﺃﻧﻪ ﻳﺒﻄﻞ ﺍﻟﺒﻴﻊ ﻛﺎﻥ ﻗﻮﻳﺎ ،ﻓﺈﻥ ﺃﺧﺒﺎﺭﻧﺎ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ).(٨
ﻭﻷﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ،ﻭﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ،ﻛﺎﻥ
ﻗﻮﻳﺎ.
ﻭﺃﻳﻀﺎ :ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻧﻪ ﻓﺮﻕ ﺑﻴﻦ ﺟﺎﺭﻳﺔ ﻭﻭﻟﺪﻫﺎ ،ﻓﻨﻬﺎﻩ
--------------------
) (١ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٤١٣ :٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦٠ :١٠
) (٢ﺍﻟﻤﺠﻤﻮﻉ .٣٢٩ :١٩
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٣٠ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٥٩ :١٠
) (٤ﺍﻟﻜﺎﻓﻲ ٢١٨ :٥ﺣﺪﻳﺚ ،٥ - ١ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٣ :٧ﺣﺪﻳﺚ ،٣١٤ - ٣١٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ :٣
١٣٧ﺣﺪﻳﺚ .٦٠٠ - ٥٩٩
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٦٦ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦١ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٣١٨ :٤
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦١ :١٠
) (٧ﺍﻟﺒﻘﺮﺓ.٢٧٥ :
) (٨ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٢١٠ :٥ﺣﺪﻳﺚ ،٩ - ٦ﻭﺍﻟﺘﻬﺬﻳﺐ ٧٦ :٧ﺣﺪﻳﺚ ،٣٣١ - ٣٢٦ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٨٣ :٣
ﺣﺪﻳﺚ .٢٨٢ - ٢٨٠
)(٥٣٢
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻋﻦ ﺫﻟﻚ ،ﻓﺮﺩ ﺍﻟﺒﻴﻊ( ).(٧
ﻣﺴﺄﻟﺔ :٢٠ﻳﺠﻮﺯ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻷﺑﻮﻳﻦ ﻭﻛﻞ ﻗﺮﻳﺐ ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﺍﻟﺪﻳﻦ
ﻭﺍﻟﻤﻮﻟﻮﺩﻳﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻛﻞ ﺫﻱ ﺭﺣﻢ ﻣﺤﺮﻡ ﺑﺎﻟﻨﺴﺐ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﻴﻦ
ﺍﻟﻮﻟﺪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺫﻟﻚ ،ﻭﺍﻟﻤﻨﻊ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺳﺒﻲ ﺻﺒﻲ ﻣﻊ ﺃﺑﻮﻳﻪ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ،ﺗﺒﻌﻪ ﻓﻲ ﺍﻟﻜﻔﺮ .ﻭﺑﻪ ﻗﺎﻝ
ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻳﺘﺒﻊ ﺍﻟﺴﺎﺑﻲ ﻓﻲ ﺍﻹﺳﻼﻡ ).(٥
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﺳﺒﻲ ﻣﻊ ﺃﻣﻪ ﻻ ﻳﺘﺒﻌﻬﺎ ﻭﻳﺘﺒﻊ ﺍﻟﺴﺎﺑﻲ ،ﻭﺇﻥ ﺳﺒﻲ ﻣﻌﻬﻤﺎ ﺃﻭ
ﻣﻊ ﺍﻷﺏ ﻳﺘﺒﻌﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻓﺄﺑﻮﺍﻩ ﻳﻬﻮﺩﺍﻧﻪ
ﻭﻳﻨﺼﺮﺍﻧﻪ ﻭﻳﻤﺠﺴﺎﻧﻪ( ) (٧ﻭﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻤﺴﺒﻲ ﻭﻏﻴﺮﻩ.
ﻭﻷﻥ ﺍﻷﺻﻞ ﻛﻮﻧﻪ ﺗﺎﺑﻌﺎ ﻷﺑﻮﻳﻪ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﻭﻧﻘﻠﻪ ﻋﻦ ﺫﻟﻚ ﺇﻟﻰ
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) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٦٣ :٣ﺣﺪﻳﺚ ،٢٦٩٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٢٦ :٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦١ :١٠
) (٢ﺍﻷﻡ ،٢٧٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٤ :ﻭﺍﻟﻮﺟﻴﺰ ،١٩١ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٤٦١ :١٠
) (٣ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٤١٣ :٦ﻭﺍﻟﻠﺒﺎﺏ .٢٤٩ - ٢٤٨ :١
) (٤ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٤٠٥ :١٠
) (٥ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٠٤ :١٠ﻭ .٤٠٥
) (٦ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ٤٠٤ :١٠ﻭ .٤٠٥
) (٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٢٥ :٢ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ٢٠٤٧ :٤ﺣﺪﻳﺚ ،٢٦٥٨ﻭﺍﻟﻤﻮﻃﺄ ٢٤١ :١ﺣﺪﻳﺚ
،٥٢ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ٢٢٩ :٤ﺣﺪﻳﺚ ،٤٧١٤ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٢٣٣ :٢ﻭ ٢٧٥ﻭ ،٣٩٣
ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،٣٩٥ :٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٤٦٤ :١٠ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،٢١٨ :٧ﻭﻓﻲ
ﺑﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺍﺧﺘﻼﻑ ﻳﺴﻴﺮ ﻓﻲ ﺍﻟﻠﻔﻆ ﻓﻼﺣﻆ.
)(٥٣٣
ﺍﻟﺴﺎﺑﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٢٢ﻳﺠﻮﺯ ﺑﻴﻊ ﺃﻭﻻﺩ ﺍﻟﻜﻔﺎﺭ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺤﻜﻢ ﺑﻜﻔﺮﻫﻢ ،ﻣﻦ
ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﻭﺃﺣﻤﺪ :ﻻ ﻳﺠﻮﺯ ﺍﻟﺒﻴﻊ ﻣﻦ ﻛﺎﻓﺮ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻛﺮﻩ ﺫﻟﻚ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺃﺣﻞ ﺍﻟﻠﻪ ﺍﻟﺒﻴﻊ( ) (٤ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻭﺃﻳﻀﺎ :ﺍﻟﻤﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻤﺎ ﺳﺒﻲ ﺑﻨﻲ ﻗﺮﻳﻈﺔ ﺟﺰﺃ ﺍﻟﺴﺒﻲ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ،
ﻓﺒﻌﺚ ﺑﺜﻠﺜﻴﻪ ﺇﻟﻰ ﺍﻟﺤﺠﺎﺯ ،ﻭﺛﻠﺜﻪ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ) .(٥ﻭﺍﻟﺸﺎﻡ ﻛﺎﻧﺖ ﺩﺍﺭ ﻛﻔﺮ ﻓﻲ ﺫﻟﻚ
ﺍﻟﻮﻗﺖ ،ﻭﺇﻧﻤﺎ ﺑﻌﺚ ﺑﻬﻢ ﻟﻠﺒﻴﻊ.
ﻣﺴﺄﻟﺔ :٢٣ﻛﻞ ﺃﺭﺽ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ﺑﺎﻟﺴﻴﻒ ﻓﻬﻲ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻛﺎﻓﺔ ،ﻻ ﻳﺠﻮﺯ
ﻗﺴﻤﺘﻬﺎ ﺑﻴﻦ ﺍﻟﻐﺎﻧﻤﻴﻦ ،ﻭﺇﻧﻤﺎ ﻳﻘﺴﻢ ﺑﻴﻨﻬﻢ ﻣﺎ ﺳﻮﻯ ﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﺍﻷﺭﺿﻴﻦ ﻣﻦ
ﺍﻷﻣﻮﺍﻝ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ﺇﻻ ﺃﻧﻬﻤﺎ ﻗﺎﻻ :ﺗﺼﻴﺮ ﻭﻗﻔﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ
ﺑﺎﻟﻔﺘﺢ ).(٦
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺠﺐ ﻗﺴﻤﺘﻬﺎ ﺑﻴﻦ ﺍﻟﻐﺎﻧﻤﻴﻦ ﻛﻤﺎ ﻳﻘﺴﻢ ﻏﻴﺮ ﺍﻷﺭﺿﻴﻦ ).(٧
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) (١ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٩٩ :١٠
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٩٩ :١٠
) (٣ﺍﻟﻤﺒﺴﻮﻁ ،٦٣ :١٠ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٩٩ :١٠
) (٤ﺍﻟﺒﻘﺮﺓ.٢٧٥ :
) (٥ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻮﺍﻗﺪﻱ ﻓﻲ ﺍﻟﻤﻐﺎﺯﻱ ٥٢٣ - ٥٢٢ :٢ﺣﻴﺚ ﻗﺎﻝ :ﻭﺑﻌﺚ ﻃﺎﺋﻔﺔ ﺇﻟﻰ ﻧﺠﺪ ،ﻭﺑﻌﺚ ﻃﺎﺋﻔﺔ ﺇﻟﻰ
ﺍﻟﺸﺎﻡ ﻣﻊ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻳﺒﻴﻌﻬﻢ ﻭﻳﺸﺘﺮﻱ ﺑﻬﻢ ﺳﻼﺣﺎ ﻭﺧﻴﻼ.
) (٦ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ،١٣ :٢ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٧ :١ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ .١٣٧ :١
) (٧ﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٠٥ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٨ :٣ﻭﺍﻷﻡ ١٤٠ :٤ﻭ ،١٨١
ﻭﺍﻟﻮﺟﻴﺰ ،١٩٣ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٣٧ :١ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٧ :١ﻭﺍﻟﻮﺟﻴﺰ :٢
.١٩٣
)(٥٣٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻹﻣﺎﻡ ﻣﺨﻴﺮ ﺇﻥ ﺷﺎﺀ ﻗﺴﻢ ﻭﺇﻥ ﺷﺎﺀ ﺃﻗﺮ ﺃﻫﻠﻬﺎ ﻓﻴﻬﺎ ﻭﺿﺮﺏ
ﻋﻠﻴﻬﻢ ﺍﻟﺠﺰﻳﺔ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﺟﻼﻫﻢ ﻭﺟﺎﺀ ﺑﻘﻮﻡ ﺁﺧﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﺄﺳﻜﻨﻬﻢ
ﺇﻳﺎﻫﺎ ﻭﺿﺮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﺠﺰﻳﺔ ).(١
ﻭﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺨﻼﻑ ﺳﻮﺍﺩ ﺍﻟﻌﺮﺍﻕ ﺍﻟﺘﻲ ﻓﺘﺤﺖ ﻓﻲ ﺃﻳﺎﻡ ﻋﻤﺮ ،ﻓﻌﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ
ﺃﻧﻪ ﻗﺴﻤﻬﺎ ﺑﻴﻦ ﺍﻟﻤﻘﺎﺗﻠﺔ ،ﺛﻢ ﺍﺳﺘﻄﺎﺏ ﺃﻧﻔﺴﻬﻢ ﻭﺍﺷﺘﺮﺍﻫﺎ.
ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﺃﻧﻪ ﻭﻗﻔﻬﺎ.
ﻭﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﺃﻗﺮ ﺃﻫﻠﻬﺎ ﻓﻴﻬﺎ ،ﻭﺿﺮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﺠﺰﻳﺔ ،ﻭﻫﻲ ﺍﻟﺨﺮﺍﺝ.
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) (٢ﻭﻗﺪ ﻣﺮﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ).(٣
ﻣﺴﺄﻟﺔ :٢٤ﺇﺫﺍ ﺻﺎﻟﺢ ﺍﻹﻣﺎﻡ ﻗﻮﻣﺎ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ ﺃﻥ ﻳﻔﺘﺤﻮﺍ ﺍﻷﺭﺽ
ﻭﻳﻘﺮﻫﻢ ﻓﻴﻬﺎ ،ﻭﻳﻀﺮﺏ ﻋﻠﻰ ﺃﺭﺿﻬﻢ ﺧﺮﺍﺟﺎ ﺑﺪﻻ ﻋﻦ ﺍﻟﺠﺰﻳﺔ ،ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ
ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﻌﻤﻠﻪ ﻣﻦ ﺍﻟﻤﺼﻠﺤﺔ ،ﻭﻳﻜﻮﻥ ﺟﺰﻳﺔ ،ﻓﺈﺫﺍ ﺃﺳﻠﻤﻮﺍ ﺃﻭ ﺑﺎﻋﻮﺍ ﺍﻷﺭﺽ
ﻣﻦ ﻣﺴﻠﻢ ﺳﻘﻂ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻻ ﺃﻧﻪ ﻗﻴﺪ ﺫﻟﻚ ﺑﺄﻥ ﻗﺎﻝ :ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ
ﺫﻟﻚ ﻳﻔﺊ ﺑﻤﺎ ﻳﺨﺘﺺ ﻛﻞ ﺑﺎﻟﻎ ﺩﻳﻨﺎﺭﺍ ﻓﻲ ﻛﻞ ﺳﻨﺔ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺴﻘﻂ ﺫﻟﻚ ﺑﺎﻹﺳﻼﻡ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٦
ﻣﺴﺄﻟﺔ :٢٥ﺇﺫﺍ ﺧﻠﻰ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺃﺳﻴﺮﺍ ﻋﻠﻰ ﻣﺎﻝ ﻳﻮﺟﻬﻪ ﺇﻟﻴﻬﻢ ،ﻭﺃﻧﻪ ﺇﻥ ﻟﻢ
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) (١ﺍﻟﻤﺒﺴﻮﻁ ،٣٧ :١٠ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٠٤ - ٣٠٣ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٤٨ :٣ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
٣٠٣ﻭ ،٣٠٤ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٨٧ :١ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ .١٣٧ :١
) (٢ﺍﻟﺘﻬﺬﻳﺐ ) ١١٨ :٤ﺑﺎﺏ ﺍﻟﺨﺮﺍﺝ ﻭﻋﻤﺎﺭﺓ ﺍﻷﺭﺿﻴﻦ(.
) (٣ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﺨﻼﻑ )ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ( ) ٧١ - ٦٧ :٢ﺍﻟﻤﺴﺄﻟﺔ .(٨٠
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٣٠ :٧
) (٥ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٣٠ :٧
) (٦ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ٥١٢ :٣ﺣﺪﻳﺚ ،٢ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٦ :٢ﺣﺪﻳﺚ ،٩٥ﻭﺍﻟﺘﻬﺬﻳﺐ - ١١٨ :٤
١١٩ﺣﺪﻳﺚ ،٣٤٣ - ٣٤١ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ٥٣ :٢ﺣﺪﻳﺚ .١٧٨ - ١٧٦
)(٥٣٥
ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ،ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻧﻔﺎﺫﻩ ،ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ
ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺟﻮﻉ ﺑﻞ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﺍﻟﺰﻫﺮﻱ،
ﻭﺍﻷﻭﺯﺍﻋﻲ .ﻋﻠﻴﻪ ﺇﻧﻔﺎﺫ ﺍﻟﻤﺎﻝ ﺇﻥ ﻗﺪﺭ ،ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺟﻮﻉ ).(٢
ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ :ﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺟﻮﻉ ).(٣
ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ.
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺇﻳﺠﺎﺏ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺮﺟﻮﻉ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ،
ﻭﺃﻣﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﻢ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻤﺎﻝ ﺇﻳﺎﻫﻢ ﻓﻈﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ ،ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻳﻠﺰﻣﻪ
ﺍﻟﺨﺮﻭﺝ ﻓﻴﻜﻒ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ ،ﻭﻓﻲ ﺇﻋﻄﺎﺀ ﺍﻟﻤﺎﻝ ﺇﻳﺎﻫﻢ ﺗﻘﻮﻳﺔ ﻟﻠﻜﻔﺎﺭ ،ﻭﺫﻟﻚ
ﺑﺎﻃﻞ.
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٢٣ :٧
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٢٣ :٧
) (٣ﻟﻢ ﺃﻇﻔﺮ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺘﻮﻓﺮﺓ.
)(٥٣٦
ﻛﺘﺎﺏ ﺍﻟﺠﺰﻳﺔ
)(٥٣٧
ﻛﺘﺎﺏ ﺍﻟﺠﺰﻳﺔ
ﻣﺴﺄﻟﺔ :١ﻻ ﻳﺠﻮﺯ ﺃﺧﺬ ﺍﻟﺠﺰﻳﺔ ﻣﻦ ﻋﺒﺎﺩ ﺍﻷﻭﺛﺎﻥ ،ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻌﺠﻢ ﺃﻭ
ﻣﻦ ﺍﻟﻌﺮﺏ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺗﺆﺧﺬ ﻣﻦ ﺍﻟﻌﺠﻢ ،ﻭﻻ ﺗﺆﺧﺬ ﻣﻦ ﺍﻟﻌﺮﺏ ).(٢
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺗﺆﺧﺬ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻜﻔﺎﺭ ﺇﻻ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺍﻗﺘﻠﻮﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺣﻴﺚ ﻭﺟﺪﺗﻤﻮﻫﻢ( ) (٥ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ:
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) (١ﺍﻷﻡ ،١٧٢ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٥ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٩ :٢ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ
،١٢٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٧ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٤ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ:
،١٤٣ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ .٩٢ :٣
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ٩١ :٣ﻭ ،٩٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٧١ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧١ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧١ :٤ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ١١٠ :٧ﻭ ،١١١ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧٧ :٣
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ٢٤٤ :٢ﻭ ،٢٤٥ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٦٤ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧٩ :١٠
ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٥ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٩ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٤ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ
ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٤٣ :ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٦ :٦
) (٣ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٢٧٦ :١ﻭ ،٣٩٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١١٠ :٨ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٦٤ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧٩ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩١ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ
،٣٩١ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٤ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٦ :٦
) (٤ﺍﻟﻜﺎﻓﻲ ٥٦٧ :٣ﺣﺪﻳﺚ .٤
) (٥ﺍﻟﺘﻮﺑﺔ.٥ :
)(٥٣٩
)ﻓﺈﺫﺍ ﻟﻘﻴﺘﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ( ) (١ﻭﻟﻢ ﻳﺴﺘﺜﻦ.
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ) :ﻗﺎﺗﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻠﻪ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻻ ﻳﺤﺮﻣﻮﻥ ﻣﺎ
ﺣﺮﻡ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﻳﺪﻳﻨﻮﻥ ﺩﻳﻦ ﺍﻟﺤﻖ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﺘﻰ ﻳﻌﻄﻮﺍ
ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ) (٢ﻓﺨﺺ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺠﺰﻳﺔ ﺩﻭﻥ ﻏﻴﺮﻫﻢ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ).(٣
ﻣﺴﺄﻟﺔ :٢ﻳﺠﻮﺯ ﺃﺧﺬ ﺍﻟﺠﺰﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻌﺮﺏ .ﻭﺑﻪ ﻗﺎﻝ ﺟﻤﻴﻊ
ﺍﻟﻔﻘﻬﺎﺀ ).(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻻ ﻳﺠﻮﺯ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ
ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ) (٦ﻭﻟﻢ ﻳﻔﺮﻕ.
ﻭﺃﻳﻀﺎ :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﻟﻰ ﺩﻭﻣﺔ
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) (١ﻣﺤﻤﺪ.٤ :
) (٢ﺍﻟﺘﻮﺑﺔ.٢٩ :
) (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣١ :٢ﻭ ،١٣٨ :٩ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ٥٣ :١ﺣﺪﻳﺚ ،٣٥ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ :٣
٤٤ﺣﺪﻳﺚ ،٢٦٤٠ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ١٢٩٥ :٢ﺣﺪﻳﺚ ٣٩٢٧ﻭ ،٣٩٢٨ﻭﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ :٣
،٢١٣ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٧٧ :٧ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١١ :١ﻭ ،٣٥ﻭﻣﻌﺠﻢ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ :٢
١٨٣ﺣﺪﻳﺚ ،١٧٤٦ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٨٢ :٩ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٣٧٩ :٣
) (٤ﺍﻷﻡ ١٧٢ :٤ﻭ ،١٧٣ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩١ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٩٨ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ،١٤٣ :١
ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٥٨ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٧٦ :١٠ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١١٠ :٨
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ٢٧٦ :١ﻭ ،٣٩٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١٠ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٠ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ
ﺍﻟﻬﻨﺪﻳﺔ .٢٤٤ :٢
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩١ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٥٦١
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٧٨ :١٠
) (٦ﺍﻟﺘﻮﺑﺔ.٢٩ :
)(٥٤٠
ﺍﻟﺠﻨﺪﻝ ) ،(١ﻓﺄﻏﺎﺭ ﻋﻠﻴﻬﺎ ،ﻭﺃﺧﺬ ﺃﻛﻴﺪﺭ ) (٢ﺩﻭﻣﺔ ،ﻓﺄﺗﻰ ﺑﻪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﻓﺼﺎﻟﺤﻪ ﻋﻠﻰ ﺍﻟﺠﺰﻳﺔ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻛﻴﺪﺭ ﺑﻦ ﺣﺴﺎﻥ ) (٤ﺭﺟﻞ ﻣﻦ ﻛﻨﺪﺓ ) (٥ﺃﻭ ﻏﺴﺎﻥ )،(٦
ﻭﻛﻼﻫﻤﺎ ﻋﺮﺏ.
ﻭﺃﺧﺬ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺠﺰﻳﺔ ﻣﻦ ﺃﻫﻞ ﻧﺠﺮﺍﻥ ) (٧ﻭﻓﻴﻬﻢ
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) (١ﺩﻭﻣﺔ ﺍﻟﺠﻨﺪﻝ :ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﺳﻤﻴﺖ ﺃﻳﻀﺎ ﺑﺪﻭﻡ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺩﻭﻣﺎﻥ ﺑﻦ
ﺇﺳﻤﺎﻋﻴﻞ ،ﻭﻗﻴﻞ :ﻛﺎﻥ ﻹﺳﻤﺎﻋﻴﻞ ﻭﻟﺪ ﺍﺳﻤﻪ ﺩﻭﻣﺎﺀ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ،ﻗﺎﻝ :ﻭﻟﻤﺎ ﻛﺜﺮ ﻭﻟﺪ ﺇﺳﻤﺎﻋﻴﻞ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺘﻬﺎﻣﺔ ﺧﺮﺝ ﺩﻭﻣﺎﺀ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺣﺘﻰ ﻧﺰﻝ ﻣﻮﺿﻊ ﺩﻭﻣﺔ ﻭﺑﻨﻰ ﺑﻪ ﺣﺼﻨﺎ ﻓﻘﻴﻞ ﺩﻭﻣﺎﺀ،
ﻭﻧﺴﺐ ﺍﻟﺤﺼﻦ ﺇﻟﻴﻪ ،ﻭﻫﻲ ﺑﻴﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺩﻣﺸﻖ .ﻭﻗﻴﻞ ﺃﻳﻀﺎ :ﺇﻧﻤﺎ ﺳﻤﻴﺖ
ﺑﺪﻭﻣﺔ ﺍﻟﺠﻨﺪﻝ ﻷﻥ ﺣﺼﻨﻬﺎ ﻣﺒﻨﻲ ﺑﺎﻟﺠﻨﺪﻝ .ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ .٤٨٧ - ٤٨٦ :٢
) (٢ﺃﻛﻴﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻲ ﺑﻦ ﺃﻋﻴﺎ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺧﻼﻭﺓ ﺍﻟﺴﻜﻮﻥ ﺍﻟﻜﻨﺪﻱ ،ﻭﺟﻪ
ﺇﻟﻴﻪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻓﺄﺳﺮﻩ ﻭﻗﺘﻞ ﺃﺧﺎﻩ ﺣﺴﺎﻥ ﻭﺫﻟﻚ ﺳﻨﺔ ﺗﺴﻊ ﻟﻠﻬﺠﺮﺓ ،ﺛﻢ ﺇﻥ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺻﺎﻟﺢ ﺃﻛﻴﺪﺭ ﻋﻠﻰ ﺩﻭﻣﺔ ﻭﺁﻣﻨﻪ ﻭﻗﺮﺭ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻫﻠﻪ ﺍﻟﺠﺰﻳﺔ .ﻗﺎﻟﻪ ﻳﺎﻗﻮﺕ
ﻓﻲ ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ .٤٨٧ :٢
) (٣ﺍﻧﻈﺮ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٦ :٣ﺣﺪﻳﺚ ،٣٣٧ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٨٦ :٩ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٢٣ :٤
ﺣﺪﻳﺚ .١٩١٢
) (٤ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﻡ ١٧٣ :٤ﻓﺄﺧﺬ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺠﺰﻳﺔ ﻣﻦ ﺃﻛﻴﺪﺭ ﺩﻭﻣﺔ ﻭﻫﻮ ﺭﺟﻞ
ﻳﻘﺎﻝ ﻣﻦ ﻏﺴﺎﻥ ﺃﻭ ﻣﻦ ﻛﻨﺪﺓ ،ﻭﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻧﺴﺒﺘﻪ ﺇﻟﻰ ﺣﺴﺎﻥ ﻓﻼﺣﻆ.
) (٥ﻛﻨﺪﺓ :ﻗﻴﻞ ﺍﺳﻤﻪ ﺛﻮﺭ ﺑﻦ ﻋﻔﻴﺮ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ،ﻭﻗﻴﻞ :ﻛﻨﺪﺓ ﺑﻦ ﺛﻮﺭ ﺑﻦ ﻣﺮﺗﻊ ﺑﻦ ﻋﻔﻴﺮ ،ﻭﻗﻴﻞ ﻓﻲ ﻧﺴﺒﻪ ﻏﻴﺮ
ﺫﻟﻚ ،ﻭﻛﻞ ﻣﻦ ﻧﺴﺐ ﺇﻟﻴﻪ ﻗﻴﻞ ﺇﻧﻪ ﻛﻨﺪﻱ .ﺍﻧﻈﺮ ﺍﻻﻧﺒﺎﻩ ﻋﻠﻰ ﻗﺒﺎﺋﻞ ﺍﻟﺮﻭﺍﺓ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ- ١١١ :
.١١٢
) (٦ﻏﺴﺎﻥ :ﻣﺎﺀ ﺑﺎﻟﻤﺸﻠﻞ ،ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺠﺤﻔﺔ ،ﻭﺍﻟﺬﻳﻦ ﺷﺮﺑﻮﺍ ﻣﻨﻪ ﻓﺴﻤﻮﺍ ﺑﻪ ﻗﺒﺎﺋﻞ ﻣﻦ ﻭﻟﺪ ﻣﺎﺯﻥ ﺑﻦ ﺍﻷﺯﺩ
ﻭﻋﻦ ﺍﺑﻦ ﻫﺸﺎﻡ :ﻏﺴﺎﻥ ﻣﺎﺀ ﺑﺴﺪ ﻣﺄﺭﺏ ﻓﻲ ﺍﻟﻴﻤﻦ ،ﻛﺎﻥ ﺑﻨﻮ ﻣﺎﺯﻥ ﺑﻦ ﺍﻷﺯﺩ ﺑﻦ ﺍﻟﻐﻮﺙ ﻧﺰﻟﻮﺍ ﻋﻠﻴﻪ ﻓﺴﻤﻮﺍ
ﺑﻪ .ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻓﻲ ﺍﻻﻧﺒﺎﻩ ﻋﻠﻰ ﻗﺒﺎﺋﻞ ﺍﻟﺮﻭﺍﺓ.١٨ :
) (٧ﻧﺠﺮﺍﻥ :ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ :ﻧﺠﺮﺍﻥ ﻓﻲ ﻣﺨﺎﻟﻴﻒ ﺍﻟﻴﻤﻦ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﻜﺔ ﻗﺎﻟﻮﺍ :ﺳﻤﻲ ﺑﻨﺠﺮﺍﻥ ﺑﻦ ﺯﻳﺪﺍﻥ
ﺑﻦ ﺳﺒﺄ ﺑﻦ ﻳﺸﺠﺐ ﺑﻦ ﻳﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ ،ﻷﻧﻪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻋﻤﺮﻫﺎ ﻭﻧﺰﻟﻬﺎ .ﺍﻧﻈﺮ ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ :٥
.٢٧١ - ٢٦٦
)(٥٤١
ﻋﺮﺏ ).(١
ﻣﺴﺄﻟﺔ :٣ﺍﻟﻤﺠﻮﺱ ﻛﺎﻥ ﻟﻬﻢ ﻛﺘﺎﺏ ﺛﻢ ﺭﻓﻊ ﻋﻨﻬﻢ .ﻭﻫﻮ ﺃﺻﺢ ﻗﻮﻟﻲ
ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻟﻪ ﻗﻮﻝ ﺁﺧﺮ :ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻛﺘﺎﺏ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٤
ﻭﺭﻭﻭﺍ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ) :ﻛﺎﻥ ﻟﻬﻢ ﻛﺘﺎﺏ ﺃﺣﺮﻗﻮﻩ ﻭﻧﺒﻲ
ﻗﺘﻠﻮﻩ( ) (٥ﻓﺜﺒﺖ ﺃﻧﻬﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ.
ﻣﺴﺄﻟﺔ :٤ﺍﻟﺼﺎﺑﺌﺔ ﻻ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ ،ﻭﻻ ﻳﻘﺮﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺳﻌﻴﺪ ﺍﻹﺻﻄﺨﺮﻱ ).(٦
ﻭﻗﺎﻝ ﺑﺎﻗﻲ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﻧﻪ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ ).(٧
--------------------
) (١ﺍﻷﻡ ،١٧٣ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٦ :ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ،١٨٦ :٩ﻭﺍﻟﻤﺠﻤﻮﻉ .٣٩٧ :١٩
) (٢ﺍﻷﻡ ،١٧٤ - ١٧٣ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٦ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٩ :٢
ﻭﺍﻟﻤﺠﻤﻮﻉ
،٣٨٧ :١٩ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١١١ :٨ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٦ :٦
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٦ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٨٧ :١٩ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩١ :٣ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ
،٢٧٧ :٣ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٦ :٦
) (٤ﺍﻟﻜﺎﻓﻲ ٥٦٧ :٣ﺣﺪﻳﺚ ،٤ﻭﺍﻟﻔﻘﻴﻪ ٢٩ :٢ﺣﺪﻳﺚ ،١٠٥ﻭﺍﻟﻤﻘﻨﻌﺔ ،٤٤ :ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٣ :٤
ﺣﺪﻳﺚ .٣٣٢
) (٥ﺭﻭﻱ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ ،٣٨٠ :١ﻭﺍﻟﻤﻘﻨﻌﺔ ،٤٤ :ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ١٣١ :٢ﺣﺪﻳﺚ ،٤٣٢
ﻭﺍﻟﺨﺮﺍﺝ ﻷﺑﻲ ﻳﻮﺳﻒ.١٢٩ :
) (٦ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٤٣٥ :١
) (٧ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٧ :٧ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٤٣ :ﻭﺍﻷﺣﻜﺎﻡ
ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻔﺮﺍﺀ ،١٥٤ :ﻭﺍﻟﺨﺮﺍﺝ ﻷﺑﻲ ﻳﻮﺳﻒ ١٢٢ﻭ ،١٢٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٢٧٦ :١ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ
ﻗﺪﺍﻣﺔ ،٥٥٨ :١٠ﻭﺍﻟﺸﺮﺍﺡ ﺍﻟﻜﺒﻴﺮ ،٥٨٠ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١١ :٧ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
،٣٧٠ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٤٥ :٢ﻭﺍﻟﺒﺤﺮ ﻭﺍﻟﺰﺧﺎﺭ ،٤٥٧ :٦ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :١
.٤٣٤
)(٥٤٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(١
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺍﻗﺘﻠﻮﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺣﻴﺚ ﻭﺟﺪﺗﻤﻮﻫﻢ( ) (٢ﻭﻗﺎﻝ) :ﻓﺈﺫﺍ
ﻟﻘﻴﺘﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ( ) (٣ﻭﻟﻢ ﻳﺄﻣﺮ ﺑﺄﺧﺬ ﺍﻟﺠﺰﻳﺔ ﻣﻨﻬﻢ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻗﺎﺗﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻠﻪ -ﺇﻟﻰ ﻗﻮﻟﻪ :-ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ
ﺍﻟﻜﺘﺎﺏ ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ) (٤ﻓﺸﺮﻁ ﻓﻲ ﺃﺧﺬ ﺍﻟﺠﺰﻳﺔ ﺃﻥ
ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ.
ﻣﺴﺄﻟﺔ :٥ﺍﻟﺼﻐﺎﺭ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺁﻳﺔ ﺍﻟﺠﺰﻳﺔ ،ﻫﻮ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﻣﺎ ﻳﺤﻜﻢ ﺑﻪ
ﺍﻹﻣﺎﻡ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺪﺭﺓ ،ﻭﺍﻟﺘﺰﺍﻡ ﺃﺣﻜﺎﻣﻨﺎ ﻋﻠﻴﻬﻢ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﺍﻟﺘﺰﺍﻡ ﺃﺣﻜﺎﻣﻨﺎ ﻋﻠﻴﻬﻢ ).(٥
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﻭﺟﻮﺏ ﺟﺮﻱ ﺃﺣﻜﺎﻣﻨﺎ ﻋﻠﻴﻬﻢ ).(٦
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺍﻟﺼﻐﺎﺭ ﺃﻥ ﻳﺆﺧﺬ ﺍﻟﺠﺰﻳﺔ ﻣﻨﻪ ﻗﺎﺋﻤﺎ ،ﻭﺍﻟﻤﺴﻠﻢ ﺟﺎﻟﺴﺎ ).(٧
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻐﺎﺭ ﻫﻮ ﺃﻥ ﻻ ﻳﻘﺪﺭ ﺍﻟﺠﺰﻳﺔ ،ﻓﻴﻮﻃﻦ ﻧﻔﺴﻪ
ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺗﻜﻮﻥ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﻣﻤﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﺻﺎﻏﺮﺍ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ) :ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ) (٨ﻓﺠﻌﻞ ﺍﻟﺼﻐﺎﺭ
--------------------
) (١ﺍﻟﻜﺎﻓﻲ ٥٦٧ :٣ﺣﺪﻳﺚ .٤
) (٢ﺍﻟﺘﻮﺑﺔ.٥ :
) (٣ﻣﺤﻤﺪ.٤ :
) (٤ﺍﻟﺘﻮﺑﺔ.٢٩ :
) (٥ﺍﻷﻡ ١٧٦ :٤ﻭ ،٢٠٧ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٣٥ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٠٨ :١٩
) (٦ﺍﻷﻡ ،١٧٦ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٠٢ :١٠ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ
ﻟﻠﻤﺎﻭﺭﺩﻱ .١٤٣ :١
) (٧ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩٩ :٣ﻭﺗﻔﺴﻴﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ،٣٠ :١٦ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٢٠ :١٠
ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٣٥ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٩ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ.٥٥١ :
) (٨ﺍﻟﺘﻮﺑﺔ.٢٩ :
)(٥٤٣
ﺷﺮﻃﺎ ﻟﺮﻓﻊ ﺍﻟﺴﻴﻒ ،ﻓﻤﻦ ﻗﺎﻝ ﺃﻧﻪ ﻻ ﻳﺮﺗﻔﻊ ﺣﺘﻰ ﺗﺠﺮﻱ ﺃﺣﻜﺎﻣﻨﺎ ،ﻭﺣﺘﻰ ﻳﻌﻄﻮﺍ
ﺍﻟﺠﺰﻳﺔ ﺧﺎﻟﻒ ﺍﻟﻈﺎﻫﺮ.
ﻣﺴﺄﻟﺔ :٦ﺍﻟﻤﺠﻨﻮﻥ ﺍﻟﻤﻄﺒﻖ ﻻ ﺧﻼﻑ ﺃﻧﻪ ﻻ ﺟﺰﻳﺔ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺠﻦ
ﺃﺣﻴﺎﻧﺎ ﻭﻳﻔﻴﻖ ﺃﺣﻴﺎﻧﺎ ﺣﻜﻢ ﺑﺤﻜﻢ ﺍﻷﻏﻠﺐ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺴﻘﻂ ﺣﻜﻢ ﺍﻟﻤﺠﻨﻮﻥ ﻭﻻ ﺗﻠﻔﻖ ﺃﻳﺎﻣﻪ.
ﻭﻗﺎﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﺗﻠﻔﻖ ﺃﻳﺎﻣﻪ ،ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺍﻷﻳﺎﻡ ﺣﻮﻻ ﻭﺟﺒﺖ
ﺍﻟﺠﺰﻳﺔ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ( ) (٣ﻭﻟﻢ ﻳﺴﺘﺜﻦ ،ﻭﻟﻢ ﻳﺸﺮﻁ
ﺍﻟﺘﻠﻔﻴﻖ ،ﻭﺇﻧﻤﺎ ﺃﺧﺮﺟﻨﺎ ﺍﻟﻤﻄﺒﻖ ﻭﻣﻦ ﻏﻠﺐ ﻋﻠﻰ ﺃﻛﺜﺮ ﺃﻳﺎﻣﻪ ﺍﻟﺠﻨﻮﻥ ﺑﺪﻟﻴﻞ.
ﻣﺴﺄﻟﺔ :٧ﺍﻟﺸﻴﻮﺥ ﺍﻟﻬﺮﻣﻰ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﺼﻮﺍﻣﻊ ،ﻭﺍﻟﺮﻫﺒﺎﻥ ﻳﺆﺧﺬ ﻣﻨﻬﻢ
ﺍﻟﺠﺰﻳﺔ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﺇﺫﺍ ﻭﻗﻌﻮﺍ ﻓﻲ ﺍﻷﺳﺮ ﻫﻞ ﻳﺠﻮﺯ ﻗﺘﻠﻬﻢ ﺃﻡ
ﻻ؟ ).(٤
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ :ﻻ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﻋﻠﻰ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ
ﺻﺎﻏﺮﻭﻥ( ) (٦ﻭﻟﻢ ﻳﻔﺼﻞ.
--------------------
) (١ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١١ :٧ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٧٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٩١ :١٠
) (٢ﺍﻷﻡ ،١٧٥ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٣ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،١٩٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ :٤
،٢٤٥ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ٥٤٩ :ﻭ .٥٥٠
) (٣ﺍﻟﺘﻮﺑﺔ.٢٩ :
) (٤ﺍﻷﻡ ،١٧٦ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺍﻟﻮﺟﻴﺰ ،١٩٨ :٢ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٦ :٤ﻭﺍﻟﺴﺮﺍﺝ
ﺍﻟﻮﻫﺎﺝ ،٥٥٠ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٤ :١٩ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٧٨ - ٥٧٧ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ :١٠
٥٨٧ﻭ .٥٨٩
) (٥ﺍﻧﻈﺮ ﻣﺨﺘﻠﻒ ﺍﻟﺸﻴﻌﺔ ،ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ.١٦٥ :
) (٦ﺍﻟﺘﻮﺑﺔ.٢٩ :
)(٥٤٤
ﻣﺴﺄﻟﺔ :٨ﻳﺠﻮﺯ ﻷﻫﻞ ﺍﻟﺬﻣﺔ ﺃﻥ ﻳﻠﺒﺴﻮﺍ ﺍﻟﻌﻤﺎﺋﻢ ﻭﺍﻟﺮﺩﺍﺀ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺣﻤﺪ :ﻟﻴﺲ ﻟﻬﻢ ﺫﻟﻚ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺍﻟﻤﻨﻊ ﻣﻦ ﺫﻟﻚ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ.
ﻭﺃﻳﻀﺎ :ﺇﺫﺍ ﻟﺒﺴﻮﺍ ﺍﻟﻌﻤﺎﺋﻢ ﻭﺗﻤﻴﺰﻭﺍ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﻭﺟﻪ ﻟﻠﻤﻨﻊ ﻣﻦ ﺫﻟﻚ.
ﻣﺴﺄﻟﺔ :٩ﻟﻴﺲ ﻟﻠﺠﺰﻳﺔ ﺣﺪ ﻣﺤﺪﻭﺩ ،ﺑﻞ ﺫﻟﻚ ﻣﻮﻛﻮﻝ ﺇﻟﻰ ﺍﺟﺘﻬﺎﺩ ﺍﻹﻣﺎﻡ،
ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺃﺻﻠﺢ ،ﻭﻣﺎ ﻳﺤﺘﻤﻞ ﺃﺣﻮﺍﻟﻬﻢ ﻣﻤﺎ ﻳﻜﻮﻧﻮﺍ ﺑﻪ ﺻﺎﻏﺮﻳﻦ
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ).(٣
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺇﺫﺍ ﺑﺬﻝ ﺍﻟﻜﺎﻓﺮ ﺩﻳﻨﺎﺭﺍ ﻓﻲ ﺍﻟﺠﺰﻳﺔ ﻗﺒﻞ ﻣﻨﻪ ،ﻣﻮﺳﺮﺍ ﻛﺎﻥ ﺃﻭ
ﻣﻌﺴﺮﺍ ﺃﻭ ﻣﺘﻮﺳﻄﺎ ).(٤
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺃﻗﻞ ﺍﻟﺠﺰﻳﺔ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻫﺐ ،ﻭﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ
ﺩﺭﻫﻤﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻮﺭﻕ ﻓﻲ ﺟﻤﻴﻊ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ).(٥
--------------------
) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠٥ :٧ﻭﻛﻔﺎﻳﺔ ﺍﻷﺧﻴﺎﺭ ،١٣٦ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ .٤١٠ :١٩
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٠٩ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦٠٦ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١٣ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ :٤
،٣٨٠ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،٣٨٠ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٨٠ :٣ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٤٩ :٢ﻭﺣﻠﻴﺔ
ﺍﻟﻌﻠﻤﺎﺀ .٧٠٥ :٧
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٨ :٧ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :١ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٤ :١٩ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٦٨ :٤ﻭﺷﺮﺡ
ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٦٨ :٤ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٦٦ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٧ :٦
) (٤ﺍﻷﻡ ،١٧٩ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١٢٩ :٢ﻭﺍﻟﻮﺟﻴﺰ ،٢٠٠ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ
،٦٩٧ :٧ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٨ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٥١ :ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٩٣ :١٩ﻭ ،٣٩٤ﻭﻛﻔﺎﻳﺔ
ﺍﻷﺧﻴﺎﺭ ،١٣٤ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٤٤ :ﻭﺍﻟﻤﺒﺴﻮﻁ
،٧٨ :١٠ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩٦ :٣ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :١ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧٦ :٣
ﻭﺗﻔﺴﻴﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ .٣١ :١٦
) (٥ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :١ﻭﺃﺳﻬﻞ ﺍﻟﻤﺪﺍﺭﻙ ،٦ :٢ﻭﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،١ ١٢ :٨ﻭﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ :٢
،٢٦ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩٦ :٣ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٨ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٣ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ
ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ،٥٤٧ :٦ﻋﻠﻤﺎ ﺃﻥ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ " ﺃﺭﺑﻌﻮﻥ " ﺑﺪﻻ ﻣﻦ
" ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ " ﻓﻼﺣﻆ.
)(٥٤٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺟﺰﻳﺔ ﺍﻟﻤﻌﺘﻤﻞ ) (١ﺍﺛﻨﺎ ﻋﺸﺮ ﺩﺭﻫﻤﺎ ،ﻭﺍﻟﻤﺘﻮﺳﻂ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ
ﺩﺭﻫﻤﺎ ،ﻭﺍﻟﻐﻨﻲ ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ) ،(٣ﻭﻷﻥ ﺗﻘﺪﻳﺮ ﺫﻟﻚ ﺑﺤﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺩﻟﻴﻞ
ﺷﺮﻋﻲ ،ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ .ﻭﺍﻵﻳﺔ ﺇﻧﻤﺎ ﺃﻭﺟﺒﺖ ﺍﻟﺠﺰﻳﺔ ﺍﻟﺘﻲ ﻳﻜﻮﻥ
ﺑﺈﻋﻄﺎﺋﻬﺎ ﺻﺎﻏﺮﺍ ﻭﺫﻟﻚ ﻳﺨﺘﻠﻒ ﺍﻟﺤﺎﻝ ﻓﻴﻪ.
ﻣﺴﺄﻟﺔ :١٠ﻣﻦ ﻻ ﻛﺴﺐ ﻟﻪ ﻭﻻ ﻣﺎﻝ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٤
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻵﺧﺮ -ﻭﻫﻮ ﺃﺻﺤﻬﻤﺎ -ﺃﻧﻬﺎ
ﺗﺠﺐ ﻋﻠﻴﻪ ).(٥
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ،ﻭﺃﻳﻀﺎ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
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) (١ﺍﻟﻤﻌﺘﻤﻞ :ﺍﻟﺬﻱ ﻳﻜﺘﺴﺐ ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﺟﺘﻪ ﻭﻻ ﻣﺎﻝ ﻟﻪ.
) (٢ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،٩٦ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٧٨ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٠ :٣ﻭ ،٢٧١ﻭﺍﻟﺨﺮﺍﺝ ﻷﺑﻲ
ﻳﻮﺳﻒ ،١٢٢ :ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٦٨ :٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﺭ ،٣٦٨ :٤
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ،٢٤٤ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧٦ :٣ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ،١٤٤ :
ﻭﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ،٣٩١ :١ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٧ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٣٩٤ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٤ :٢
ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٥٧ :٦
) (٣ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٨٥ :٢ﺣﺪﻳﺚ ،٤١ﻭﺍﻟﻜﺎﻓﻲ ٥٦٦ :٣ﺣﺪﻳﺚ ،١ﻭﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻤﻲ :١
،٢٨٨ﻭﺍﻟﻔﻘﻴﻪ ٢٧ :٢ﺣﺪﻳﺚ ،٩٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٧ :٤ﺣﺪﻳﺚ .٣٣٧
) (٤ﺍﻟﻤﺒﺴﻮﻁ ،٧٩ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١١ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٣ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٣ :٤ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ .٢٤٥ :٢
) (٥ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٦٩٨ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٨ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٥٠ :ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٦ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٢٠٤ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٧٦ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٨٩ :١٠
)(٥٤٦
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻻ ﻳﻜﻠﻒ ﺍﻟﻠﻪ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ( ) (١ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
)ﻻ ﻳﻜﻠﻒ ﺍﻟﻠﻪ ﻧﻔﺴﺎ ﺇﻻ ﻣﺎ ﺃﺗﺎﻫﺎ( ) (٢ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻭﻻ
ﺍﻟﻜﺴﺐ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ.
ﻣﺴﺄﻟﺔ :١١ﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﺑﺤﻮﻝ ﺍﻟﺤﻮﻝ ،ﺛﻢ ﻣﺎﺕ ﺃﻭ ﺃﺳﻠﻢ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻢ ﺗﺴﻘﻂ ).(٣
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺗﺴﻘﻂ ).(٤
ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﺇﻥ ﺃﺳﻠﻢ ﺳﻘﻄﺖ ،ﻭﻟﻢ ﻳﺬﻛﺮﻭﺍ ﺍﻟﻤﻮﺕ .ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ
ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﺕ ﻻ ﺗﺴﻘﻂ ﻋﻨﻪ ،ﻷﻥ ﺍﻟﺤﻖ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻓﻴﺆﺧﺬ ﻣﻦ ﺗﺮﻛﺘﻪ ).(٥
ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ).(٦
ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺗﺴﻘﻂ ﺑﺎﻹﺳﻼﻡ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺣﺘﻰ ﻳﻌﻄﻮﺍ ﺍﻟﺠﺰﻳﺔ ﻋﻦ
ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ) ،(٧ﻓﺸﺮﻁ ﻓﻲ ﺇﻋﻄﺎﺋﻬﺎ ﺍﻟﺼﻐﺎﺭ ،ﻭﻫﺬﺍ ﻻ ﻳﻤﻜﻦ ﻣﻊ ﺍﻹﺳﻼﻡ،
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) (١ﺍﻟﺒﻘﺮﺓ.٢٨٦ :
) (٢ﺍﻟﻄﻼﻕ.٧ :
) (٣ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٥١ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٩ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠٢ :٧
ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٢ :١٩ﻭﺍﻟﻮﺟﻴﺰ ،٢٠٠ :٢ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ :٣
،١٠٠ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٠ :١٠ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١٢ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
،٣٧٤ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧٨ :٣ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٧٨ :١٠
ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٥٩٦ :١٠
) (٤ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ،١٠٠ :٣ﻭﺍﻟﻤﺒﺴﻮﻁ ،٨٠ :١٠ﻭﺍﻟﻠﺒﺎﺏ ،٢٧٣ :٣ﻭﺍﻟﻬﺪﺍﻳﺔ ،٣٧٤ :٤
ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٧٤ :٤ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ،٢٧٨ :٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١٢ :٧ﻭﺍﻟﻔﺘﺎﻭﻯ
ﺍﻟﻬﻨﺪﻳﺔ ،٢٤٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٨٠ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٥٩٧ :١٠ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٠٢ :١٩
ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٠٣ :٧
) (٥ﺍﻧﻈﺮ ﺍﻟﻜﺎﻓﻲ ﻷﺑﻲ ﺍﻟﺼﻼﺡ ،٢٤٩ :ﻭﻣﺨﺘﻠﻒ ﺍﻟﺸﻴﻌﺔ ،ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ.١٦٥ :
) (٦ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠٣ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٨٥ :٢
) (٧ﺍﻟﺘﻮﺑﺔ.٢٩ :
)(٥٤٧
ﻓﻴﺠﺐ ﺃﻥ ﺗﺴﻘﻂ.
ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻹﺳﻼﻡ ﻳﺠﺐ ﻣﺎ ﻗﺒﻠﻪ ) ،(١ﻳﻔﻴﺪ ﺳﻘﻮﻃﻬﺎ ،ﻷﻥ
ﻋﻤﻮﻣﻪ ﻳﻘﺘﻀﻲ ﺫﻟﻚ.
ﻭﺭﻭﻱ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺟﺰﻳﺔ ﻋﻠﻰ ﻣﺴﻠﻢ ) ،(٢ﻭﺫﻟﻚ ﻋﻠﻰ
ﻋﻤﻮﻣﻪ ﻓﻲ ﺍﻻﻋﻄﺎﺀ ﻭﺍﻟﻮﺟﻮﺏ.
ﻣﺴﺄﻟﺔ :١٢ﺇﺫﺍ ﺻﺎﻟﺤﻨﺎ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻟﻬﻢ ﺑﺠﺰﻳﺔ ﺍﻟﺘﺰﻣﻮﻫﺎ
ﻭﺿﺮﺑﻮﻫﺎ ﻋﻠﻰ ﺃﺭﺍﺿﻴﻬﻢ ،ﻓﻴﺠﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺸﺘﺮﻳﻬﺎ ،ﻭﻳﺼﺢ ﺍﻟﺸﺮﺍﺀ ،ﻭﺗﺼﻴﺮ ﺃﺭﺿﺎ
ﻋﺸﺮﻳﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٣
ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﺸﺮﺍﺀ ﺑﺎﻃﻞ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٥
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺭﺿﻴﻦ ﺃﻣﻼﻙ ﻟﻬﻢ ،ﻭﺇﻧﻤﺎ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ ،ﻓﻴﺠﺐ ﺃﻥ
ﻳﺼﺢ ﺷﺮﺍﺋﻬﺎ ﻛﺴﺎﺋﺮ ﺍﻷﻣﻼﻙ.
ﻣﺴﺄﻟﺔ :١٣ﺇﺫﺍ ﺩﺧﻞ ﺣﺮﺑﻲ ﺇﻟﻴﻨﺎ ﺑﺄﻣﺎﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻹﻣﺎﻡ :ﺃﺧﺮﺝ ﺇﻟﻰ ﺩﺍﺭ
ﺍﻟﺤﺮﺏ ،ﻓﺈﻥ ﺃﻗﻤﺖ ﻋﻨﺪﻧﺎ ﺻﻴﺮﺕ ﻧﻔﺴﻚ ﻋﻨﺪﻧﺎ ﺫﻣﻴﺎ ،ﻓﺄﻗﺎﻡ ﺳﻨﺔ ،ﺛﻢ ﻗﺎﻝ :ﺃﻗﻤﺖ
ﻟﺤﺎﺟﺔ ،ﻗﺒﻞ ﻣﻨﻪ ﻭﻟﻢ ﺗﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺠﺰﻳﺔ ،ﺑﻞ ﻳﺮﺩﻩ ﺇﻟﻰ ﻣﺄﻣﻨﻪ .ﻭﺑﻪ ﻗﺎﻝ
ﺍﻟﺸﺎﻓﻌﻲ ).(٦
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) (١ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٩٩ :٤ﻭ ،٢٠٥ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ٤٧٤ :١ﺣﺪﻳﺚ ،٣٠٦٤ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ
،٤٩٧ :٧ﻭﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ٦٦ :١ﺣﺪﻳﺚ ١٣ﻭ ٣٧٤ :١٣ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺤﺪﻳﺚ .٣٧٠٢٤
) (٢ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ١٥٦ :٤ﻭ ١٥٧ﺣﺪﻳﺚ ٦ﻭ ٧ﺑﻠﻔﻆ :ﻟﻴﺲ ﻋﻠﻰ ﻣﺴﻠﻢ ﺟﺰﻳﺔ ،ﻭﺭﻭﺍﻩ
ﺍﻟﺘﺮﻣﺬﻱ ٢٧ :٣ﺣﺪﻳﺚ ٦٣٣ﺑﻠﻔﻆ :ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺟﺰﻳﺔ ،ﻓﻼﺣﻆ.
) (٣ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٣٠ :٧
) (٤ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٣٠ :٧
) (٥ﺍﻟﺘﻬﺬﻳﺐ ١٤٨ :٧ﺣﺪﻳﺚ ،٦٥٧ - ٦٥٥ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ١١٠ :٣ﺣﺪﻳﺚ .٣٩١ - ٣٨٨
) (٦ﺍﻷﻡ ،٢٠٥ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٣٨ :١٩
)(٥٤٨
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﺃﻗﺎﻡ ﺳﻨﺔ ﺻﺎﺭ ﺫﻣﻴﺎ ).(١
ﺩﻟﻴﻠﻨﺎ :ﺇﻥ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ،ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻹﻳﺠﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ،ﻭﻫﺬﺍ ﻣﺎ ﻭﺟﺪ
ﻭﺍﻟﺤﻜﻢ ﺑﺎﻟﺬﻣﺔ ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﻉ ،ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ.
ﻣﺴﺄﻟﺔ :١٤ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻤﻜﻦ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺤﺮﻡ ﺑﺤﺎﻝ ﻻ
ﻣﺠﺘﺎﺯﺍ ﻭﻻ ﻟﺤﺎﺟﺔ .ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ).(٢
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺧﻠﻪ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ،ﺃﻭ ﻣﺤﺘﺎﺟﺎ ﺇﻟﻰ ﺃﻥ ﻳﻨﻘﻞ ﺍﻟﻤﻴﺮﺓ
ﺇﻟﻴﻪ ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺇﻧﻤﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻧﺠﺲ ﻓﻼ ﻳﻘﺮﺑﻮﺍ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺑﻌﺪ
ﻋﺎﻣﻬﻢ ﻫﺬﺍ( ) (٤ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺤﺮﻡ ﻛﻠﻪ ﺑﻼ ﺧﻼﻑ.
ﻣﺴﺄﻟﺔ :١٥ﺇﺫﺍ ﺩﺧﻞ ﺣﺮﺑﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ،ﺃﻭ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺩﺧﻠﻮﺍ ﺍﻟﺤﺠﺎﺯ ﻣﻦ
ﻏﻴﺮ ﺷﺮﻁ ﻟﻤﺎ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ،ﻓﺈﻧﻪ ﻻ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺷﺊ .ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﺬﻫﺐ
ﺍﻟﺸﺎﻓﻌﻲ ).(٥
ﻭﻓﻲ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﺩﺧﻞ ﺑﻠﺪ ﺍﻟﺤﺠﺎﺯ ﺳﻮﻯ ﺍﻟﺤﺮﻡ
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) (١ﺍﻟﻠﺒﺎﺏ ٢٦٢ :٣ﻭ ،٢٦٣ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١١٠ :٧ﻭﺍﻟﻬﺪﺍﻳﺔ ﺍﻟﻤﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ :٤
،٣٥١ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ،٣٥١ :٤ﻭﺍﻟﻔﺘﺎﻭﻱ ﺍﻟﻬﻨﺪﻳﺔ ،٢٣٤ :٢ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ :٣
.٢٦٨
) (٢ﺍﻷﻡ ١٧٧ :٤ﻭ ،١٧٨ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١٣ :٧ﻭﺍﻟﻮﺟﻴﺰ ،١٩٩ :٢ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ،٥٥٠ :
ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٤٦ :٤ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٢٦ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٧ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٦٠٥ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١١ :١٠ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٦١ :٦
) (٣ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٦٠٥ :١٠ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ،٦١١ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١٣ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٤٢٦ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٧ :٢ﻭﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ .٤٦١ :٦
) (٤ﺍﻟﺘﻮﺑﺔ.٢٨ :
) (٥ﺍﻷﻡ ،٢٠٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٨ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١٥ :٧ﻭﺍﻟﻮﺟﻴﺰ ،٢٠١ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ :١٩
،٤٣٨ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٥٩٣ :١٠
)(٥٤٩
ﻧﺼﻒ ﺍﻟﻌﺸﺮ ،ﻭﻓﻲ ﺍﻟﺤﺮﺑﻲ ﺇﺫﺍ ﺩﺧﻞ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺸﺮ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻣﺎ ﻳﺄﺧﺬﻭﻥ ﻫﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺩﺍﺭ
ﺍﻟﺤﺮﺏ ،ﻓﺈﻥ ﻋﺸﺮﻭﻫﻢ ﻋﺸﺮﻧﺎﻫﻢ ،ﻭﺇﻥ ﺃﺧﺬﻭﺍ ﻣﻨﻬﻢ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﻤﺜﻞ ﺫﻟﻚ،
ﻭﺇﻥ ﻋﻔﻮﺍ ﻋﻨﻬﻢ ﻋﻔﻮﻧﺎ ﻋﻨﻬﻢ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺃﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﺗﻘﺪﻳﺮ ﻣﺎ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﻉ ﺃﻭ
ﺷﺮﻁ ،ﻭﻟﻴﺲ ﻫﺎﻫﻨﺎ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ.
ﻣﺴﺄﻟﺔ :١٦ﺇﺫﺍ ﻫﺎﺩﻥ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﺪﺓ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺟﺎﺀ ﻣﻨﻬﻢ ﺭﺩﻩ
ﺇﻟﻴﻬﻢ ،ﻭﻳﻨﻜﻒ ﺍﻟﺤﺮﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﺛﻢ ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ ﻣﻬﺎﺟﺮﺓ ﻣﻨﻬﻢ ﺇﻟﻰ ﺑﻠﺪ
ﺍﻹﺳﻼﻡ ،ﻟﻢ ﻳﺠﺰ ﺭﺩﻫﺎ ﺑﻼ ﺧﻼﻑ ،ﺇﻻ ﺃﻧﻪ ﺇﻥ ﺟﺎﺀ ﺯﻭﺟﻬﺎ ﻭﻃﺎﻟﺐ ﻣﻬﺮﻫﺎ
ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺃﻗﺒﻀﻬﺎ ﺇﻳﺎﻩ ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺮﺩﻩ ﺇﻟﻴﻪ ﻣﻦ ﺳﻬﻢ ﺍﻟﻤﺼﺎﻟﺢ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ:
ﺃﺣﺪﻫﻤﺎ :ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ) ،(٣ﻭﻫﻮ ﺃﺿﻌﻔﻬﻤﺎ ﻋﻨﺪﻫﻢ .ﻭﺍﻟﺜﺎﻧﻲ :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ
ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﺷﻴﺌﺎ .ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻟﻤﺰﻧﻲ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " :ﻭﺃﺗﻮﻫﻢ ﻣﺎ ﺍﻧﻔﻘﻮﺍ " ) (٥ﻭﻫﺬﺍ ﻗﺪ ﺃﻧﻔﻖ.
ﻣﺴﺄﻟﺔ :١٧ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺼﺎﻟﺢ ﻗﻮﻣﺎ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﺃﺭﺿﻬﻢ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١٥ :٧ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٣٨ :١٩ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ ،١٨٥ :٢ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ :١٠
،٥٩٣ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﺮﻯ .٦١٦ :١٠
) (٢ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ،٥٩٢ :١٠ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧١٦ :٧ﻭﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ .١٨٥ :٢
) (٣ﺍﻷﻡ ،١٩٤ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤٤٥ :١٩ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢١ :٧ﻭﻣﻐﻨﻲ
ﺍﻟﻤﺤﺘﺎﺝ
،٢٦٣ :٤ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٥٥ :ﻭﺍﻟﻮﺟﻴﺰ .٢٠٤ :٢
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ،٢٧٧ :ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٢١ :٧ﻭﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ،٥٥٥ :ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ،٢٦٣ :٤
ﻭﺍﻟﻤﺠﻤﻮﻉ .٤٤٥ :١٩
) (٥ﺍﻟﻤﻤﺘﺤﻨﺔ.١٠ :
)(٥٥٠
ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ،ﻭﻣﺘﻰ ﺃﺳﻠﻤﻮﺍ ﺳﻘﻂ ﺫﻟﻚ ﻋﻨﻬﻢ ﻭﺻﺎﺭﺕ ﺍﻷﺭﺽ ﻋﺸﺮﻳﺔ .ﻭﺑﻪ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﺇﻻ ﺃﻧﻪ ﻗﻴﺪ ﺫﻟﻚ ﺃﻧﻪ ﻳﻀﻊ ﻋﻠﻴﻬﺎ ﺑﺄﻗﻞ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺠﺰﻳﺔ
ﻓﺼﺎﻋﺪﺍ ).(١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺣﺘﻰ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﺿﺮﺏ ﺍﻟﺠﺰﻳﺔ
ﻋﻠﻰ ﺍﻟﺮﺅﺱ ،ﻭﻣﺘﻰ ﺃﺳﻠﻤﻮﺍ ﻻ ﺗﺴﻘﻂ ﻋﻨﻬﻢ ﺑﻞ ﺗﻜﻮﻥ ﺍﻷﺭﺽ ﺧﺮﺍﺟﻴﺔ ﻋﻠﻰ ﻣﺎ
ﻭﺿﻊ ﻋﻠﻴﻬﺎ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ).(٣
ﻣﺴﺄﻟﺔ :١٨ﺇﺫﺍ ﺻﺎﻟﺤﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ،ﺃﻭ ﺍﻟﺴﺪﺱ ،ﺃﻭ ﺍﻟﺮﺍﺑﻊ
ﻣﻄﻠﻘﺎ ،ﻭﺇﻥ ﻟﻢ ﻳﺸﺮﻁ ﻋﻠﻴﻬﻢ ﺃﻧﻪ ﻣﺘﻰ ﻧﻘﺺ ﻋﻦ ﻣﻘﺪﺍﺭ ﺍﻟﺠﺰﻳﺔ ﺣﻤﻠﻪ ،ﻛﺎﻥ ﺫﻟﻚ
ﺟﺎﺋﺰﺍ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ،ﻷﻧﻪ ﻣﺠﻬﻮﻝ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ )،(٥
ﻭﻟﻢ ﻳﻘﻴﺪﻭﺍ.
ﻣﺴﺄﻟﺔ :١٩ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﺍﻟﺬﻣﻲ ﻣﻦ ﺩﻳﻨﻪ ﺇﻟﻰ ﺩﻳﻦ ﻳﻘﺮ ﺃﻫﻠﻪ ﻋﻠﻴﻪ ،ﻣﺜﻞ ﻳﻬﻮﺩﻱ
ﺻﺎﺭ ﻧﺼﺮﺍﻧﻴﺎ ،ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﺻﺎﺭ ﻳﻬﻮﺩﻳﺎ ﺃﻭ ﻣﺠﻮﺳﻴﺎ ،ﺃﻗﺮ ﻋﻠﻴﻪ .ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ
ﺣﻨﻴﻔﺔ ).(٦
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﻫﻤﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﺍﻟﺜﺎﻧﻲ -ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻫﻢ -ﺃﻧﻪ
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) (١ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٣٠ :٧ﻭﺍﻟﻮﺟﻴﺰ .٢٠١ :٢
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٣٠ :٧
) (٣ﺍﻟﺘﻬﺬﻳﺐ ١٥٥ :٧ﺣﺪﻳﺚ .٦٨٣
) (٤ﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ.٢٧٧ :
) (٥ﺍﻟﻜﺎﻓﻲ ٥٦٦ :٣ﺣﺪﻳﺚ ،١ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ ٨٥ :٢ﺣﻴﺚ ،٤١ﻭﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻤﻲ :١
،٢٨٨ﻭﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ٢٧ :٢ﺣﺪﻳﺚ ،٩٨ﻭﺍﻟﺘﻬﺬﻳﺐ ١١٧ :٤ﺣﺪﻳﺚ .٣٣٧
) (٦ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٢١ :١٠
)(٥٥١
ﻻ ﻳﻘﺮ ) ،(١ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ( ) (٢ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﻣﻦ
ﻳﺒﺘﻎ ﻏﻴﺮ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ( ).(٣
ﺩﻟﻴﻠﻨﺎ :ﻫﻮ ﺃﻥ ﺍﻟﻜﻔﺮ ﻛﺎﻟﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﺑﺪﻻﻟﺔ ﺃﻧﻪ ﻳﺮﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﻭﺇﻥ
ﺍﺧﺘﻠﻔﻮﺍ ،ﻭﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
ﻣﺴﺄﻟﺔ :٢٠ﺇﺫﺍ ﻫﺎﺩﻥ ﺍﻹﻣﺎﻡ ﻗﻮﻣﺎ ،ﻓﺪﺧﻞ ﺇﻟﻴﻨﺎ ﻣﻨﻬﻢ ﻗﻮﻡ ،ﻓﺴﺮﻗﻮﺍ ،ﻭﺟﺐ
ﻋﻠﻴﻬﻢ ﺍﻟﻘﻄﻊ.
ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ ).(٤
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ( ) (٥ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢١ﺇﺫﺍ ﺯﻧﻰ ﺍﻟﻤﻬﺎﺩﻥ ،ﺃﻭ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻇﺎﻫﺮﺍ ،ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﺷﺊ ﻋﻠﻴﻪ ).(٦
ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ -ﺇﻟﻰ ﻗﻮﻟﻪ - :ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ( ) (٧ﻭﻟﻢ
ﻳﻔﺼﻞ.
--------------------
) (١ﺍﻷﻡ ،١٨٣ :٤ﻭﻣﺨﺘﺼﺮ ﺍﻟﻤﺰﻧﻲ ٢٧٩ :ﻭ ،٢٨٠ﻭﺍﻟﻤﺠﻤﻮﻉ ٣٨٧ :١٩ﻭ ،٣٨٨ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ
ﻟﻠﻤﺎﻭﺭﺩﻱ ،١٤٤ :١ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ .٦٢١ :١٠
) (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ٧٥ :٤ﻭ ،١٩ :٩ﻭﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٢٦ :٤ﺣﺪﻳﺚ ،٤٣٥١ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ :٤
٥٩ﺣﺪﻳﺚ ،١٤٥٨ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ٨٤٨ :٢ﺣﺪﻳﺚ ،٢٥٣٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ١٠٤ :٧ﻭ ،١٠٥
ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ٢١٧ :١ﻭ ٢٨٢ﻭ ٢٨٣ﻭ ٣٢٢ﻭ ﺝ ،٢٣١ :٥ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ١٩٥ :٨ﻭ
٢٠٢ﻭ ٢٠٥ﻭ ﺝ ،٧١ :٩ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٥٣٨ :٣ﻭ ،٥٣٩ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ
٣٣٠ :١٠ﺣﺪﻳﺚ ١٠٦٣٨ﻭ ﺝ ٣١١ :١١ﺣﺪﻳﺚ ،١١٨٣٥ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ١١٣ :٣ﺣﺪﻳﺚ
،١٠٨ﻭﺗﻠﺨﻴﺺ ﺍﻟﺤﺒﻴﺮ ١٧٣ :٣ﻭ ،٤٨ :٤ﻭﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ .٤٠٧ :٤
) (٣ﺁﻝ ﻋﻤﺮﺍﻥ.٨٥ :
) (٤ﺍﻷﻡ ،٢٠٨ :٤ﻭﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ .٧٢٢ :٧
) (٥ﺍﻟﻤﺎﺋﺪﺓ.٣٨ :
) (٦ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ .١٣١ :٧
) (٧ﺍﻟﻨﻮﺭ.٢ :
)(٥٥٢
ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻓﺎﺟﻠﺪﻭﻩ( ) (١ﻭﻟﻢ ﻳﻔﺼﻞ.
ﻣﺴﺄﻟﺔ :٢٢ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﺠﺐ ﺑﻪ ﺍﻟﺤﺪ ﻣﻤﺎ ﻳﺤﺮﻡ ﻓﻲ ﺷﺮﻋﻬﻢ ،ﻣﺜﻞ:
ﺍﻟﺰﻧﺎ ،ﻭﺍﻟﻠﻮﺍﻃﺔ ،ﻭﺍﻟﺴﺮﻗﺔ ،ﻭﺍﻟﻘﺘﻞ ،ﻭﺍﻟﻘﻄﻊ ﺃﻗﻴﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ ﺑﻼ ﺧﻼﻑ ،ﻷﻧﻬﻢ
ﻋﻘﺪﻭﺍ ﺍﻟﺬﻣﺔ ﺑﺸﺮﻁ ﺃﻥ ﺗﺠﺮﻱ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻣﻨﺎ ،ﻭﺇﻥ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﺴﺘﺤﻠﻮﻧﻪ ﻣﺜﻞ:
ﺷﺮﺏ ﺍﻟﺨﻤﺮ ،ﻭﺃﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ،ﻭﻧﻜﺎﺡ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﻬﻢ ﻣﺎ
ﻟﻢ ﻳﻈﻬﺮﻭﻩ ﺑﻼ ﺧﻼﻑ .ﻓﺈﻥ ﺃﻇﻬﺮﻭﻩ ﻭﺃﻋﻠﻨﻮﻩ ﻛﺎﻥ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪﻭﺩ.
ﻭﻗﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ :ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺤﺪﻭﺩ ﺍﻟﺘﺎﻣﺔ ،ﺑﻞ ﻳﻌﺰﺭﻫﻢ ﻋﻠﻰ ﺫﻟﻚ،
ﻷﻧﻬﻢ ﻳﺴﺘﺤﻠﻮﻥ ﺫﻟﻚ ﻭﻳﻌﺘﻘﺪﻭﻥ ﺇﺑﺎﺣﺘﻪ ).(٢
ﺩﻟﻴﻠﻨﺎ :ﺍﻵﻳﺎﺕ ﺍﻟﻤﻮﺟﺒﺎﺕ ﻹﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ) ،(٣ﻭﻫﻲ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ،ﻭﺇﻧﻤﺎ
ﺧﺼﺼﻨﺎ ﺣﺎﻝ ﺍﻻﺳﺘﺘﺎﺭ ﺑﺪﻟﻴﻞ ﺍﻹﺟﻤﺎﻉ ،ﻭﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻟﻔﺮﻗﺔ.
--------------------
) (١ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ١٦٥ :٤ﺣﺪﻳﺚ ،٤٤٨٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ،٣١٣ :٨ﻭﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،١٦٤ :ﻭﻣﻌﺠﻢ
ﺍﻟﻄﺒﺮﺍﻧﻲ ﺍﻟﻜﺒﻴﺮ ٢٢٧ :١ﺣﺪﻳﺚ ،٦٢٠ﻭﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ١٣٦ :٢ﻭ ١٩١ﻭ ،٢١٤ﻭﺍﻟﺴﻨﻦ
ﺍﻟﻜﺒﺮﻯ ،٣١٣ :٨ﻭﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ ،٣٧١ :٤ﻭﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ٢٧٧ :٦ﻭ .٢٧٨
) (٢ﺣﻠﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ،٧٠٩ :٧ﻭﺍﻟﻮﺟﻴﺰ ،٢٠٣ :٢ﻭﺍﻟﻤﺠﻤﻮﻉ ،٤١٩ :١٩ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ،١٣١ :٧ﻭﺃﺳﻬﻞ
ﺍﻟﻤﺪﺍﺭﻙ .٨ :٢
) (٣ﺍﻟﻤﺎﺋﺪﺓ ٣٨ :ﻭﺍﻟﻨﻮﺭ.٢ :
)(٥٥٣
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