‫‪Tambahan no 3‬‬

‫‪Majlis akad via internet adalah waktu dimana kedua orang masih bertransaksi. Bukan tempat‬‬
‫‪akad.‬‬
‫‪ -463‬اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪-‬اﻟﺠﺰء اﻟﺮاﺑﻊ‪-‬ﻛﻴﻔﻴﺔ ﺇﺑﺮاﻡ اﻟﺘﻌﺎﻗﺪ ﺑﺎﻟﻬﺎﺗﻒ ﻭاﻟﻻﺳﻠﻜﻲ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻦ ﻭﺳﺎﺋﻞ اﻻﺗﺼﺎﻝ اﻟﺤﺪﻳﺜﺔ‪ -‬ﺻﻔﺤﺔ‬

‫‪ :‬ﻛﻴﻔﻴﺔ ﺇﺑﺮاﻡ اﻟﺘﻌﺎﻗﺪ ﺑﺎﻝﻫﺎﺗﻒ ﻭاﻟﻻﺳﻠﻜﻲ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻦ ﻭﺳﺎﺋﻞ اﻻﺗﺼﺎﻝ اﻟﺤﺪﻳﺜﺔ‬

‫ﻟﻴﺲ اﻟﻤﺮاﺩ ﻣﻦ اﺗﺤﺎﺩ اﻟﻤﺠﻠﺲ اﻟﻤﻄﻠﻮﺏ ﻓﻲ ﻛﻞ ﻋﻘﺪ ﻛﻤﺎ ﺑﻴﻨﺎ ﻛﻮﻥ اﻟﻤﺘﻌﺎﻗﺪﻳﻦ ﻓﻲ ﻣﻜﺎﻥ ﻭاﺣﺪ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻜﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻏﻴﺮ ﻣﻜﺎﻥ اﻵﺧﺮ‪،‬‬
‫ﺇﺫا ﻭﺟﺪ ﺑﻴﻨﻬﻤﺎ ﻭاﺳﻄﺔ اﺗﺼﺎﻝ‪ ،‬ﻛﺎﻟﺘﻌﺎﻗﺪ ﺑﺎﻝﻫﺎﺗﻒ ﺃﻭ اﻟﻻﺳﻠﻜﻲ ﺃﻭ ﺑﺎﻟﻤﺮاﺳﻠﺔ (اﻟﻜﺘﺎﺑﺔ) ﻭﺇﻧﻤﺎ اﻟﻤﺮاﺩ ﺑﺎﺗﺤﺎﺩ اﻟﻤﺠﻠﺲ‪ :‬اﺗﺤﺎﺩ اﻟﺰﻣﻦ ﺃﻭ اﻟﻮﻗﺖ‬
‫اﻟﺬﻱ ﻳﻜﻮﻥ اﻟﻤﺘﻌﺎﻗﺪاﻥ ﻣﺸﺘﻐﻠﻴﻦ ﻓﻴﻪ ﺑﺎﻟﺘﻌﺎﻗﺪ ‪ ،‬ﻓﻤﺠﻠﺲ اﻟﻌﻘﺪ‪ :‬ﻫﻮ اﻟﺤﺎﻝ اﻟﺘﻲ ﻳﻜﻮﻥ ﻓﻴﻬﺎ اﻟﻤﺘﻌﺎﻗﺪاﻥ ﻣﻘﺒﻠﻴﻦ ﻋﻠﻰ اﻟﺘﻔﺎﻭﺽ ﻓﻲ اﻟﻌﻘﺪ (‪، )2‬‬
‫ﻭﻋﻦ ﻫﺬا ﻗﺎﻝ اﻟﻔﻘﻬﺎء «ﺇﻥ اﻟﻤﺠﻠﺲ ﻳﺠﻤﻊ اﻟﻤﺘﻔﺮﻗﺎﺕ» (‪ )3‬ﻭﻋﻠﻰ ﻫﺬا ﻳﻜﻮﻥ ﻣﺠﻠﺲ اﻟﻌﻘﺪ ﻓﻲ اﻟﻤﻜﺎﻟﻤﺔ اﻝﻫﺎﺗﻒﻳﺔ ﺃﻭ اﻟﻻﺳﻠﻜﻴﺔ‪ :‬ﻫﻮ ﺯﻣﻦ‬
‫اﻻﺗﺼﺎﻝ ﻣﺎ ﺩاﻡ اﻟﻜﻼﻡ ﻓﻲ ﺷﺄﻥ اﻟﻌﻘﺪ‪ ،‬ﻓﺈﻥ اﻧﺘﻘﻞ اﻟﻤﺘﺤﺪﺛﺎﻥ ﺇﻟﻰ ﺣﺪﻳﺚ ﺁﺧﺮ اﻧﺘﻬﻰ اﻟﻤﺠﻠﺲ‬

‫‪Dengan adanya notifikasi pembayaran maka sudah sama dengan qobul.‬‬

‫‪ -464‬اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪-‬اﻟﺠﺰء اﻟﺮاﺑﻊ‪-‬ﺯﻣﻦ ﺇﺗﻤﺎﻡ اﻟﻌﻘﺪ ﻓﻲ اﻟﺘﻌﺎﻗﺪ ﺑﻴﻦ ﻏﺎﺋﺒﻴﻦ‪ -‬ﺻﻔﺤﺔ‬

‫‪ :‬ﺯﻣﻦ ﺇﺗﻤﺎﻡ اﻟﻌﻘﺪ ﻓﻲ اﻟﺘﻌﺎﻗﺪ ﺑﻴﻦ ﻏﺎﺋﺒﻴﻦ‬

‫ﺃﺟﻤﻊ اﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ اﻟﻌﻘﺪ ﻳﻨﻌﻘﺪ ﺑﻴﻦ اﻟﻐﺎﺋﺒﻴﻦ ﻛﻤﺎ ﻓﻲ ﺁﻻﺕ اﻻﺗﺼﺎﻝ اﻟﺤﺪﻳﺜﺔ ﺑﻤﺠﺮﺩ ﺇﻋﻼﻥ اﻟﻘﺒﻮﻝ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ اﻟﻌﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﺑﺎﻟﻨﺴﺒﺔ‬
‫‪ (1) .‬ﻟﻠﻄﺮﻑ اﻟﻤﻮﺟﺐ اﻟﺬﻱ ﻭﺟﻪ اﻹﻳﺠﺎﺏ‬
‫ﻓﻠﻮ ﻛﺎﻥ اﻟﻤﺘﻌﺎﻗﺪاﻥ ﻳﺘﺤﺪﺛﺎﻥ ﺑﺎﻝﻫﺎﺗﻒ ﺃﻭ ﺑﺎﻻﺳﻠﻜﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ ﻟﻵﺧﺮ‪ :‬ﺑﻌﺘﻚ اﻟﺪاﺭ ﺃﻭ اﻟﺴﻴﺎﺭﺓ اﻟﻔﻼﻧﻴﺔ‪ ،‬ﻭﻗﺎﻝ اﻵﺧﺮ‪ :‬ﻗﺒﻠﺖ‪ ،‬اﻧﻌﻘﺪ اﻟﻌﻘﺪ‪،‬‬
‫ﺑﻤﺠﺮﺩ ﺇﻋﻼﻥ اﻟﻘﺒﻮﻝ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ اﻟﻤﻮﺟﺐ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﺑﺄﻥ اﻧﻘﻄﻊ اﻻﺗﺼﺎﻝ ﺑﻴﻨﻬﻤﺎ‬
‫‪Dalam akad salam, uang harus diberikan di muka sebelum berpisah dari majlisul aqdi.‬‬
‫‪Sedangkan menurut maliki tidak harus mengerahkan pembayaran di awal, selama tidak‬‬
‫‪melebihi jarak dua hari.‬‬
‫‪ : 21-22‬اﻟﺣﺎﻭى اﻟﻛﺑﻳﺭ اﻟﺟﺯء اﻟﺳﺎﺑﻊ ص‬
‫ﻣﺳﺄﻟﺔ ‪ :‬ﻗﺎﻝ اﻟﻣﺯﻧﻰ ‪ :‬ﻗﺎﻝ اﻟﺷﺎﻓﻌﻰ ﺭﺣﻣﻪ هللا ‪ ( :‬ﻻ ﻳﺟﻭﺯ ﻓﻰ اﻟﺳﻠﻑ ﺣﺗﻰ ﻳﺩﻓﻊ اﻟﺛﻣﻥ ﻗﺑﻝ ﺃﻥ ﻳﻔﺎﺭﻗﻪ ) ﻗﺎﻝ اﻟﻣﺎﻭﺭﺩى‪ :‬ﻭﻫﺫا ﻛﻣﺎ ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻳﺻح اﻟﺳﻠﻡ ﺇﻻ ﺑﻌﺩ ﺗﺳﻠﻳﻡ ﺟﻣﻳﻊ اﻟﺛﻣﻥ ﻗﺑﻝ اﻻﻓﺗﺭاق‪ .‬ﻓﺈﻥ اﻓﺗﺭﻗﺎ ﻗﺑﻝ ﻗﺑضﻪ ﺑﻁﻝ اﻟﺳﻠﻡ‪ .‬ﻭﻗﺎﻝ ﻣﺎﻟك‪ :‬ﺇﻥ ﺗﻘﺎﺑضﺎ ﺑﻌﺩ اﻻﻓﺗﺭاق ﺑﺯﻣﻥ ﻗﺭﻳﺏ‪ ,‬ﺇﻟﻰ‬
‫ﻣﺩﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ,‬ﺻح اﻟﺳﻠﻡ ﻭﺇﻥ ﻟﻡ ﻳﺗﻘﺎﺑضﺎه ﺣﺗﻰ ﻣضﺕ اﻟﺛﻼث ﺑﻁﻝ‪ .‬ﻭﻫﺫا ﺧﻁﺄ ﻟﻘﻭﻟﻪ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ( :‬ﻣﻥ ﺃﺳﻠﻑ ﻓﻠﻳﺳﻠﻑ ﻓﻰ ﻛﻳﻝ‬
‫‪.‬ﻣﻌﻠﻭﻡ ) ﻓﺄﻣﺭ ﺑﺳﻠﻑ اﻟﻣﺎﻝ ﻣﻧﻪ ﻭﺫﻟك ﻳﻘﺗضﻰ اﻟﺗﻌﺟﻳﻝ‬

‫اﻟﻣﺑﺳﻭﻁ اﻟﺟﺯء اﻟﺟﺯء اﻟﺛﺎﻧﻰ ﻋﺷﺭ ﻣﻥ ﻣﺟﻠﺩ اﻟﺳﺎﺩس ص‪ 133 :‬ﺩاﺭ اﻟﻔﻛﺭ‬
‫ﻗﺎﻝ ( ﻭﺇﺫا ﺃﺳﻠﻡ ﺇﻟﻳﻪ ﻋﺷﺭﺓ ﺩﺭاﻫﻡ ﺃﻭ ﺛﻭﺑﺎ ﺃﻭ ﻋﺑﺩا ﻓﻰ ﻁﻌﺎﻡ ﺛﻡ اﻓﺗﺭﻗﺎ ﻗﺑﻝ ﻗﺑﺽ ﺭﺃس اﻟﻣﺎﻝ ﻟﻡ ﻳﺟﺯ اﻟﺳﻠﻡ ) ﻭﻗﺎﻝ ﻣﺎﻟك ﻳﺟﻭﺯ ﻭﺇﻥ ﻟﻡ ﻳﻘﺑﺽ‬
‫ﺭﺃس اﻟﻣﺎﻝ ﻳﻭﻣﺎ ﺃﻭ ﻳﻭﻣﻳﻥ ﺑﻌﺩ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﻣؤﺟﻼ ﺑﻣﻧﺯﻟﺔ اﻟﺛﻣﻥ ﻓﻰ اﻟﺑﻳﻊ ﻓﺈﻧﻪ ﻻ ﻳﺷﺗﺭﻁ ﻗﺑضﻪ ﻓﻰ اﻟﻣﺟﻠس اﻻ ﺃﻥ ﻫﻧﺎ اﻟﺷﺭﻁ ﺃﻥ ﻳﻛﻭﻥ‬
‫ﺣﺎﻻ ﻷﻥ ﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻣؤﺟﻝ ﻭاﻟﻧﺳﻳﺋﺔ ﺑﺎﻟﻧﺳﻳﺋﺔ ﺣﺭاﻡ‬

‫‪Dalam bahasa Indonesia yang di lihat adalah karakteristik akad.‬‬

‫‪Dalam artian walaupun akadnya pesan tapu jika cenderung bernuansa jual beli maka di‬‬
‫‪arahkan ke jual beli.‬‬
‫اﻟﻔﻭاﺋﺩ اﻟﺟﻧﻳﺔ ص‪ 282-281 :‬ﺩاﺭ اﻟﻔﻛﺭ‬
‫ﺗﻧﺑﻳﻪ ) ﻗﺎﻝ اﻟﺳﻳﻭﻁﻰ ﺇﻧﻣﺎ ﺗﺟﺎﺫﺏ اﻟﻭضﻊ اﻟﻌﺭﻑ ﻓﻰ اﻟﻌﺭﺑﻰ‪ .‬ﻭﺃﻣﺎ اﻟﻌﺟﻣﻰ ﻓﺑﻌﺗﺑﺭ ﻋﺭﻓﻪ ﻗﻁﻌﺎ ﺇﺫ ﻻ ﻭضﻊ ﻳﺣﻣﻝ ﻋﻠﻳﻪ ﻓﻠﻭ ﺣﻠﻑ ﻋﻠﻰ (‬
‫اﻟﺑﻳﺕ ﻟﻡ ﻳﺣﻧث ﺑﺑﻳﺕ اﻟﺷﻌﺭ ﻭﻟﻭ ﺃﻭﺻﻰ ﻷﻗﺎﺭﺑﻪ ﻟﻡ ﻳﺩﺧﻝ ﻗﺭاﺑﺔ اﻷﻡ ﻓﻰ ﻭﺻﻳﺔ اﻟﻌﺭﺏ ﻭﻳﺩﺧﻝ ﻓﻰ ﻭﺻﻳﺔ اﻟﻌﺟﻡ ﻭﻟﻭ ﻗﺎﻝ ﺇﻥ ﺭﺃﻳﺕ اﻟﻬﻼﻝ‬
‫ﻓﺄﻧﺕ ﻁﺎﻟق ﻓﺭﺃه ﻏﻳﺭﻫﺎ ﻗﺎﻝ اﻟﻘﻔﺎﻝ ﺇﻥ ﻋﻠق ﺑﺎﻟﻌﺟﻣﻳﺔ ﺣﻣﻝ ﻋﻠﻰ اﻟﻣﻌﺎﻳﻧﺔ ﺳﻭاء اﻟﺑﺻﻳﺭ ﻭاﻷﻋﻣﻰ‪ .‬ﻗﺎﻝ‪ :‬ﻭاﻟﻌﺭﻑ اﻟﺷﺭﻋﻰ ﻓﻰ ﺣﻣﻝ اﻟﺭؤﻳﺔ‬
‫ﻋﻠﻰ اﻟﻌﻠﻡ ﻟﻡ ﻳﺛﺑﺕ ﺇﻻ ﻓﻰ ﻟﻐﺔ اﻟﻌﺭﺑﻳﺔ ﻭﻣﻧﻊ اﻹﻣﺎﻡ اﻟﻔﺭق ﺑﻳﻥ اﻟﻠﻐﺗﻳﻥ‪ .‬ﻭﻟﻭ ﺣﻠﻑ ﻻ ﻳﺩﺧﻝ ﺩاﺭ ﺯﻳﺩ ﻓﺩﺧﻝ ﻣﺎ ﺳﻛﻧﻪ ﺑﺈﺟﺎﺭﺓ ﻟﻡ ﻳﺣﻧث‪ .‬ﻗﺎﻝ‬
‫‪.‬اﻟﻘﺎضﻰ ﺣﺳﻳﻥ ﻭﺇﻥ ﺣﻠﻑ ﻋﻠﻰ ﺫﻟك ﺑﺎﻟﻔﺎﺭﺳﻳﺔ ﺣﻣﻝ ﻋﻠﻰ اﻟﺳﻛﻥ ﻓﻳﺣﻧث‪ .‬ﻗﺎﻝ اﻟﺭاﻓﻌﻰ ﻭﻻ ﻳﻛﺎﺩ ﻳظﻬﺭ ﻓﺭق ﺑﻳﻥ اﻟﻠﻐﺗﻳﻥ‬

‫‪Dropship adalah menjual sesuatu yang masih dalam tanggungan.‬‬

‫‪Syaratnya harus ada penta'yinan tsaman supaya tidak terjerumus dalam riba (bai'u dain bi‬‬
‫)‪dainin‬‬
‫‪: 16-17‬اﻟﺷﺭﻗﺎﻭى ﻋﻠﻰ اﻟﺗﺣﺭﻳﺭ اﻟﺟﺯء اﻟﺛﺎﻧﻰ ص‬
‫ﻭ ) اﻟﻌﻳﻥ اﻟﺗﻰ ﻓﻰ اﻟﺫﻣﺔ ﻳﺻح ﺑﻳﻌﻬﺎ ﺑﺫﻛﺭﻫﺎ ﻣﻊ ﺟﻧﺳﻬﺎ ﻭﺻﻔﺗﻬﺎ ﻛﻌﺑﺩ ﺣﺑﺷﻰ ﺧﻣﺎﺳﻰ ) ﻣﻊ ﺑﻘﻳﺔ اﻟﺻﻔﺎﺕ اﻟﺗﻰ ﺗﺫﻛﺭ ﻓﻰ اﻟﺳﻠﻡ ( ﻭﻋﺩ ) (‬
‫ﻫﺫا ( ﺑﻳﻌﺎ ﻻ ﺳﻠﻣﺎ ﻣﻊ ﺃﻧﻬﺎ ) ﺃى اﻟﻌﻳﻥ ( ﻓﻰ اﻟﺫﻣﺔ اﻋﺗﺑﺎﺭا ﺑﻠﻔظﻪ ﻓﻼ ﻳﺷﺗﺭﻁ ﻓﻳﻪ ﺗﺳﻠﻳﻡ اﻟﺛﻣﻥ ﻗﺑﻝ اﻟﺗﻔﺭق ) ﺇﻻ ﺃﻥ ﻳﻛﻭﻥ ﺫﻟك ﻓﻰ ﺭﺑﻭﻳﻳﻥ‬
‫ﻓﻳﺷﺗﺭﻁ ﻓﻳﻪ اﻟﺗﻘﺎﺑﺽ ﻗﺑﻠﻪ ﻛﻣﺎ ﻓﻰ اﻟﻌﻳﻥ اﻟﺣﺎضﺭﺓ ﻭﻫﺫا ﺇﺫا ﻟﻡ ﻳﺫﻛﺭ ﻣﻊ ﺫﻟك ﻟﻔظ اﻟﺳﻠﻡ ﻓﺈﻥ ﺫﻛﺭ ﻛﺄﻥ ﻗﺎﻝ ﺑﻌﺗك ﻛﺫا ﺳﻠﻣﺎ ﺃﻭ اﺷﺗﺭﻳﺗﻪ ﻣﻧك‬
‫ﺳﻠﻣﺎ ﻛﺎﻥ ﺳﻠﻣﺎ ﻭﻋﻠﻰ ﻛﻭﻥ ﺫﻟك ﺑﻳﻌﺎ ﻳﺷﺗﺭﻁ ﺗﻌﻳﻳﻥ ﺃﺣﺩ اﻟﻌﻭضﻳﻥ ﻓﻰ اﻟﻣﺟﻠس ﻭﺇﻻ ﻳﺻﻳﺭ ﺑﻳﻊ ﺩﻳﻥ ﺑﺩﻳﻥ ﻭﻫﻭ ﺑﺎﻁﻝ‪ ( .‬ﻗﻭﻟﻪ ﻓﻼ ﻳﺷﺗﺭﻁ )‬
‫ﺗﻔﺭﻳﻊ ﻋﻠﻰ ﻛﻭﻧﻪ ﺑﻳﻌﺎ ﺃى ﺑﻝ ﻳﺷﺗﺭﻁ اﻟﺗﻌﻳﻳﻥ ﻓﻘﻁ ﻋﻠﻰ ﻣﺎ ﺳﻳﺄﺗﻰ ﻭﻳﺗﻔﺭع ﻋﻠﻳﻪ ﺃﻳضﺎ ﺻﺣﺔ اﻟﺣﻭاﻟﺔ ﺑﻪ ﻭﻋﻠﻳﻪ ﻭاﻻﺳﺗﺑﺩاﻝ ﻋﻧﻪ ﺑﺧﻼﻓﻪ ﻋﻠﻰ‬
‫ﻛﻭﻧﻪ ﺳﻠﻣﺎ ﻓﺈﻧﻪ ﻳﺷﺗﺭﻁ ﺗﺳﻠﻳﻡ اﻟﺛﻣﻥ ﻗﺑﻝ اﻟﺗﻔﺭق ﻭﻻ ﻳﺻح ﻓﻳﻪ ﺷﻰء ﻣﻣﺎ ﺫﻛﺭ‪ – .‬ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ – ( ﻗﻭﻟﻪ ﻳﺷﺗﺭﻁ ﺗﻌﻳﻳﻥ ﺃﺣﺩ اﻟﻌﻭضﻳﻥ ) ﺃى‬
‫اﻟﻐﻳﺭ اﻟﺭﺑﻭﻳﻳﻥ ﺃى ﻭﻻ ﻳﺷﺗﺭﻁ ﻗﺑضﻪ ﻓﻰ اﻟﻣﺟﻠس ﻷﻥ اﻟﺗﻌﻳﻳﻥ ﺑﻣﻧﺯﻟﺔ اﻟﻘﺑﺽ ﻟﺻﻳﺭﻭﺭﺓ اﻟﻣﻌﻳﻥ ﺣﺎﻻ ﻻ ﻳﺩﺧﻠﻪ ﺃﺟﻝ ﺃﺑﺩا – ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ – (‬
‫ﻗﻭﻟﻪ ﺑﻳﻊ ﺩﻳﻥ ﺑﺩﻳﻥ ) ﺃى ﻓﻰ ﻣﻌﻧﻰ ﺑﻳﻊ اﻟﺩﻳﻥ ﺑﺎﻟﺩﻳﻥ اﻟﺛﺎﺑﺕ ﻣﻥ ﻗﺑﻝ ﻭﻫﻭ ﺃى ﺑﻳﻊ اﻟﺩﻳﻥ ﺑﺎﻟﺩﻳﻥ اﻟﺛﺎﺑﺕ ﻗﺑﻝ اﻟﻌﻘﺩ ﺑﺎﻁﻝ ﻓﻛﺫﻟك ﻫﺫا ﻭﺃﻧﻣﺎ ﻟﻡ ﻳﻛﻥ‬
‫ﻣﻧﻪ ﻷﻥ اﻟﺩﻳﻥ ﻫﻧﺎ ﻣﻧﺷﺄ ﺣﺎﻝ اﻟﻌﻘﺩ ﻻ ﺛﺎﺑﺕ ﻣﻥ ﻗﺑﻝ ﻟﻛﻧﻪ ﻟﻣﺎ ﻟﻡ ﻳﻌﻳﻥ ﺃﺣﺩ اﻟﻌﻭضﻳﻥ ﻓﻰ اﻟﻣﺟﻠس ﺃﺷﺑﻪ ﺑﻳﻊ اﻟﺩﻳﻥ ﺑﺎﻟﺩﻳﻥ اﻟﺛﺎﺑﺕ ﻣﻥ ﻗﺑﻝ ﻓﺈﻥ‬
‫‪.‬ﻋﻳﻥ ﺃﺣﺩﻫﻣﺎ ﻓﻰ اﻟﻣﺟﻠس ﻛﺎﻥ ﺻﺣﻳﺣﺎ ﻭﻫﺫا ﻓﻰ ﻏﻳﺭ اﻟﺭﺑﻭﻳﻳﻥ ﺃﻣﺎ ﻫﻣﺎ ﻓﺗﻘﺩﻡ ﺃﻧﻪ ﻻ ﺑﺩ ﻣﻥ ﻗﺑضﻬﻣﺎ ﻓﻰ اﻟﻣﺟﻠس ﻭﻻ ﻳﻛﻔﻰ اﻟﺗﻌﻳﻳﻥ‬

‫‪ -17‬ﺇﻋﺎﻧﺔ اﻟﻄﺎﻟﺒﻴﻦ‪-‬ﻓﺮع ﺳﺌﻞ ﺷﻴﺨﻨﺎ اﻟﺸﻬﺎﺏ اﻟﺮﻣﻠﻲ ﻋﻦ ﺑﻴﻊ اﻟﺴﻜﺮ ﻓﻲ ﻗﺪﻭﺭه‪ -‬ﺻﻔﺤﺔ‬

‫ﻭﻗﻮﻟﻪ ﻣﻌﻴﻦ ) ﻛﺄﺳﻠﻤﺖ ﺇﻟﻴﻚ ﻫﺬا اﻟﺪﻳﻨﺎﺭ ( ﻭﻗﻮﻟﻪ ﺃﻭ ﻓﻲ اﻟﺬﻣﺔ ) ﻛﺄﺳﻠﻤﺖ ﺇﻟﻴﻚ ﺩﻳﻨﺎﺭا ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﻓﻲ ﺫﻣﺘﻲ ﻛﻤﺎ ﻳﻘﻊ اﻵﻥ (‬
‫ﻭاﻟﺤﺎﺻﻞ ) ﺭﺃس اﻟﻤﺎﻝ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻣﻌﻴﻨﺎ ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻓﻲ اﻟﺬﻣﺔ ﺑﺨﻼﻑ اﻟﻤﺴﻠﻢ ﻓﻴﻪ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺩﻳﻨﺎ ﺃﻱ ﻓﻲ اﻟﺬﻣﺔ ﻛﻤﺎ ﺳﻴﺬﻛﺮه (‬