‫‪ 722-726‬اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ﺟ ‪ 6‬ﺻ‬

‫ﺛﺎﻧﻴﺎ‪ -‬ﻣﺸﻤﻮﻝ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ‪ -16:‬ﻳﻈﻬﺮ ﻣﻦ ﺗﻌﺎﺭﻳﻒ اﻟﻔﻘﻬﺎء ﻟﺪاﺭ اﻹﺳﻼﻡ ﺃﻥ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻳﺸﻤﻞ ﻛﻞ ﻣﻮﺿﻊ ﺃﻭ ﺟﺰء ﻣﻦ اﻟﺒﻼﺩ‬
‫ﺧﺎﺿﻊ ﻟﺴﻠﻄﺎﻥ اﻟﻤﺴﻠﻤﻴﻦ(‪ .)4‬ﻭﺑﻨﺎء ﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻣﺸﻤﻮﻝ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ ﻣﺎ ﻳﺄﺗﻲ‪ -1:‬ﻣﺎ ﻫﻮ ﺟﺰء ﺃﺳﺎﺳﻲ ﻣﻦ اﻹﻗﻠﻴﻢ‪:‬ﻳﺸﻤﻞ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ ﻛﻞ ﻣﺎ‬
‫ﻳﺪﺧﻞ ﻓﻲ ﺗﻜﻮﻳﻨﻬﺎ اﻟﺠﻐﺮاﻓﻲ ﺃﻭ اﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺄﺗﻲ‪:‬ﻭﻛﺬﻟﻚ ﻳﻌﺘﺒﺮ ﻣﺎ ﻓﻲ ﺑﺎﻃﻦ اﻷﺭﺽ ﻣﻦ ﻣﺤﺘﻮﻳﺎﺕ ﺗﺎﺑﻌﺎ ﻟﻠﺪﻭﻟﺔ ﺑﺪﻟﻴﻞ ﺇﻳﺠﺎﺏ اﻟﺨﻤﺲ‬
‫ﻟﻠﻤﺼﺎﻟﺢ اﻟﻌﺎﻣﺔ ﻓﻴﻤﺎ ﻳﺨﺮﺝ ﻣﻦ اﻷﺭﺽ ﻣﻦ اﻟﻤﻌﺎﺩﻥ ﻭاﻟﺮﻛﺎﺯ(‪ )2‬ﻭاﻟﺒﺎﻗﻲ ﻟﻠﻤﺎﻟﻚ‪ .‬ﻭﻫﺬا ﻳﻌﻨﻲ ﺃﻥ ﻣﻠﻚ اﻷﺭﺽ ﻳﺴﺘﺘﺒﻊ ﻣﻠﻚ ﻣﺎ ﺗﺤﺘﻬﺎ ﻭﻣﺎ‬
‫ﻓﻮﻗﻬﺎ ﻋﻤﻼ ﺑﺎﻟﻘﺎﻋﺪﺓ اﻟﺸﺮﻋﻴﺔ‪( :‬ﻣﻦ ﻣﻠﻚ ﺷﻴﺌﺎ ﻣﻠﻚ ﻣﺎ ﻫﻮ ﻣﻦ ﺿﺮﻭﺭاﺗﻪ)‪.‬ﺑ‪ -‬اﻷﻧﻬﺎﺭ اﻟﻮﻃﻨﻴﺔ‪ :‬ﻭﻫﻲ اﻟﺘﻲ ﺗﻤﺮ ﻣﻦ ﻣﻨﺒﻌﻬﺎ ﺇﻟﻰ ﻣﺼﺒﻬﺎ ﻓﻲ‬
‫ﺃﺭاﺿﻲ ﺩاﺭ اﻹﺳﻼﻡ ﻛﺄﻧﻬﺎﺭ ﻣﺼﺮ ﻭاﻟﺸﺎﻡ ﻭاﻟﻌﺮاﻕ ﻭﻧﺤﻮﻫﺎ‪.‬ﺟـ‪ -‬اﻟﻤﻴﺎﻩ اﻟﺴﺎﺣﻠﻴﺔ ﺃﻭ اﻟﺒﺤﺮ اﻹﻗﻠﻴﻤﻲ‪ :‬ﻭﻫﻲ ﻗﺴﻢ ﻣﺤﺪﺩ ﻣﻦ اﻟﺒﺤﺮ ﻣﻼﺻﻖ‬
‫ﻷﺭﺽ اﻟﺪﻭﻟﺔ اﻟﺘﻲ ﺗﻨﺘﻬﻲ ﺣﺪﻭﺩﻫﺎ ﺇﻟﻰ اﻟﺒﺤﺮ‪ .‬ﻭﺗﺎﺑﻌﻴﺘﻬﺎ ﻟﺪاﺭ اﻹﺳﻼﻡ ﺑﻨﺎء ﻋﻠﻰ ﻣﺒﺪﺃ ﺇﺣﺮاﺯ اﻟﻤﺒﺎﺡ‪ ،‬ﻷﻥ ﻣﻦ ﺳﺒﻖ ﺇﻟﻰ ﻣﺎ ﻟﻢ ﻳﺴﺒﻖ ﺇﻟﻴﻪ ﺃﺣﺪ‬
‫ﻣﻦ اﻟﻤﺒﺎﺣﺎﺕ ﻓﻬﻮ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ اﻟﻨﺒﻲ (ﺻ)(‪.)3‬ﻭﻓﻲ ﺣﻜﻢ ﺫﻟﻚ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻤﻨﻄﻘﺔ اﻟﻤﺠﺎﻭﺭﺓ (ﺃﻭ اﻟﻤﻼﺻﻘﺔ ﺃﻭ اﻟﺘﻜﻤﻴﻠﻴﺔ ﺗﻌﺘﺒﺮ ﺟﺰءا ﻣﻦ ﺩاﺭ‬
‫اﻹﺳﻼﻡ‪ .‬ﻭﻣﺜﻠﻬﺎ ﺃﻳﻀﺎ اﻻﻣﺘﺪاﺩ اﻟﻘﺎﺭﻱ ﻭﺃﻣﺎ اﻟﻤﻴﺎﻩ اﻟﺪاﺧﻠﻴﺔ اﻟﻘﺎﺋﻤﺔ ﻓﻲ ﺩاﺧﻞ ﺃﺭاﺿﻲ ﺩاﺭ اﻹﺳﻼﻡ ﻓﻬﻲ ﺟﺰء ﻣﻦ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ اﻟﻤﺴﻠﻤﺔ ﺑﻼ‬
‫ﻧﺰاﻉ‪ ،‬ﻷﻧﻬﺎ ﺧﺎﺿﻌﺔ ﻟﻨﻔﻮﺫ اﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﺤﺖ ﺃﻳﺪﻳﻬﻢ‪......‬اﻟﻰ ﺃﻥ ﻗﺎﻝ ‪ .....‬ﻭاﻟﺪﻟﻴﻞ اﻟﺸﺮﻋﻲ اﻟﻌﻤﻞ ﺑﺎﻟﻘﺎﻋﺪﺓ اﻟﻔﻘﻬﻴﺔ اﻟﺴﺎﺑﻘﺔ‪( :‬ﻣﻦ ﻣﻠﻚ ﺷﻴﺌﺎ ﻣﻠﻚ‬
‫ﻣﺎ ﻫﻮ ﻣﻦ ﺿﺮﻭﺭاﺗﻪ) ﻭاﻟﻤﻠﻜﻴﺔ ﻋﺎﻣﺔ ﻛﺎﻧﺖ ﺃﻭ ﺧﺎﺻﺔ ﺗﺴﺘﺘﺒﻊ ﻣﻠﻚ ﻣﺎ ﻓﻮﻕ اﻷﺭﺽ ﻣﻦ ﻃﺒﻘﺎﺕ اﻟﺠﻮ‪ ،‬ﻭﻣﺎ ﺗﺤﺘﻬﺎ ﻣﻦ اﻷﻋﻤﺎﻕ‪ ،‬ﻓﻴﺒﻨﻲ اﻟﻤﺎﻟﻚ‬
‫ﻣﺜﻼ ﻣﺎ ﺷﺎء ﻓﻴﻬﺎ ﻣﻦ ﻃﺒﺎﻕ(‪ )2‬ﻭﻳﻤﺎﺭﺱ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺣﻘﻮﻕ ﺑﺸﺮﻁ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺗﺄﻣﻴﻦ ﻣﺼﺎﻟﺤﻬﻢ‬
‫اﻟﻀﺮﻭﺭﻳﺔ‪ -4.‬اﻷﻗﺎﻟﻴﻢ اﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻦ ﻋﺪﺓ ﺩﻭﻝ‪ -:‬ﺗﻤﺎﺭﺱ اﻟﺪﻭﻟﺔ اﻟﻤﺴﻠﻤﺔ ﺳﻴﺎﺩﺗﻬﺎ ﻋﻠﻰ اﻷﺟﺰاء اﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺩﻭﻝ ﺃﺧﺮﻯ ﺑﺤﺴﺐ‬
‫اﻟﻤﻌﺎﻫﺪﺓ ﺃﻭ اﻻﺗﻔﺎﻕ‬
‫اﻟﻤﻌﻘﻮﺩ‪ ،‬ﻛﻤﺎ ﻫﻮ اﻟﺤﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻧﻈﺎﻡ اﻟﻤﻀﺎﻳﻖ اﻟﺘﺮﻛﻴﺔ اﻟﺘﻲ ﺗﺸﺮﻑ ﺗﺮﻛﻴﺎ ﺑﻤﻮﺟﺒﻪ ﻋﻠﻰ ﻣﻀﺎﻳﻖ اﻟﺒﻮﺳﻔﻮﺭ ﻭاﻟﺪﺭﺩﻧﻴﻞ ﺑﻤﻘﺘﻀﻰ ﻣﻌﺎﻫﺪﺓ‬
‫ﻣﻮﻧﺘﺮﻳﻪ ﻓﻲ (‪ )26‬ﺗﻤﻮﺯ (ﻳﻮﻟﻴﻮ) ﺳﻨﺔ (‪1936‬ﻣ)‪ ،‬ﻣﻊ اﻟﺤﻔﺎﻅ ﻋﻠﻰ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﻤﻼﺣﺔ ﻟﻠﺴﻔﻦ اﻟﺘﺠﺎﺭﻳﺔ‪ .‬ﻭﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﻣﻀﻴﻖ ﺟﺒﻞ ﻃﺎﺭﻕ‬
‫ﻭﻃﻨﺠﺔ اﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ ﺣﺎﻟﺔ ﺣﻴﺎﺩ ﺩاﺋﻢ ﺑﻤﻮﺟﺐ اﺗﻔﺎﻗﻴﺔ ﺗﺪﻭﻳﻠﻬﺎ ﺳﻨﺔ (‪1923‬ﻣ) ﻭﻛﺬﻟﻚ اﻟﻤﻨﻄﻘﺔ اﻟﻤﺤﺎﻳﺪﺓ ﺑﻴﻦ اﻟﻜﻮﻳﺖ ﻭاﻟﺴﻌﻮﺩﻳﺔ ﻓﻲ اﻟﺸﻤﺎﻝ‬
‫ﻭاﻟﺠﻨﻮﺏ اﻟﺸﺮﻗﻲ ﺗﺤﻜﻤﻬﺎ اﻻﺗﻔﺎﻗﻴﺎﺕ اﻟﻤﻌﻘﻮﺩﺓ‪ .‬ﻭﻫﺬا ﻛﻠﻪ ﻳﻌﻨﻲ ﺃﻥ ﺳﻴﺎﺩﺓ اﻟﺪﻭﻟﺔ ﻋﻠﻰ اﻹﻗﻠﻴﻢ اﻟﻤﺸﺘﺮﻙ ﺇﻣﺎ ﻧﺎﻗﺼﺔ ﺃﻭ ﻣﻌﺪﻭﻣﺔ ﻓﻼ ﺗﺘﺒﻊ ﺩﻭﻟﺔ ﻣﺎ‬
‫ﺑﺤﻜﻢ اﻟﺤﻴﺎﺩ‪ -5.‬ﻣﺎ ﻻ ﻳﻌﺘﺒﺮ ﺟﺰءا ﻣﻦ اﻹﻗﻠﻴﻢ ﻭﻳﻤﻜﻦ اﻋﺘﺒﺎﺭﻩ اﻣﺘﺪاﺩا ﻣﺸﺘﺮﻛﺎ ﻣﺸﺎﻋﺎ ﻹﻗﻠﻴﻢ ﻛﻞ ﺩﻭﻟﺔ‪ -25:‬ﺇﻥ اﻟﻤﻨﺎﻃﻖ اﻟﺤﺮﺓ ﻏﻴﺮ اﻟﺘﺎﺑﻌﺔ‬
‫ﻟﺪﻭﻟﺔ ﻣﺎ ﻳﻤﻜﻦ اﻋﺘﺒﺎﺭﻫﺎ ﻓﻲ اﻹﺳﻼﻡ ﻣﺸﺎﻋﺔ ﻟﻜﻞ اﻟﺪﻭﻝ ﻋﻠﻰ اﻟﺴﻮاء‪ ،‬ﻷﻥ اﻷﺻﻞ ﻓﻲ اﻷﺷﻴﺎء اﻹﺑﺎﺣﺔ‪ ،‬ﻭﻷﻧﻬﺎ ﻻ ﺗﺨﻀﻊ ﻟﺤﻴﺎﺯﺓ ﺃﺣﺪ‪ ،‬ﻓﺘﻨﺘﻔﻊ‬
‫ﺑﻬﺎ ﻛﻞ اﻟﺪﻭﻝ ﺑﺸﺮﻁ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ ﻛﺘﻠﻮﻳﺚ ﻣﻴﺎﻩ اﻟﺒﺤﺎﺭ ﻭاﻟﺠﻮ ﺑﺎﻟﻐﺒﺎﺭ اﻟﺬﺭﻱ‪ ،‬ﻷﻥ اﻟﻀﺮﺭ ﻣﻤﻨﻮﻉ ﺷﺮﻋﺎ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ‬
‫ﻭاﻟﺴﻼﻡ‪" :‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮاﺭ"(‪ .)1‬ﻭﺗﺸﺘﻤﻞ ﻫﺬﻩ اﻟﻤﻨﺎﻃﻖ ﻣﺎ ﻳﺄﺗﻲ‪:‬ﺃ‪ -‬ﺃﻋﺎﻟﻲ اﻟﺒﺤﺎﺭ(‪ :)1‬اﻷﺻﻞ ﻓﻲ اﻟﺸﺮﻳﻌﺔ ﺃﻥ اﻟﺒﺤﺎﺭ اﻟﻌﺎﻣﺔ ﻟﻴﺴﺖ ﻣﻠﻜﺎ‬
‫ﻷﺣﺪ(‪ )2‬ﻟﻌﺪﻡ اﻟﺤﻴﺎﺯﺓ ﻟﻬﺎ‪ ،‬ﺳﺌﻞ ﺑﻌﺾ ﻓﻘﻬﺎء اﻟﺤﻨﻔﻴﺔ ﻋﻦ اﻟﺒﺤﺮ اﻟﻤﻠﺢ ﺃﻣﻦ ﺩاﺭ اﻹﺳﻼﻡ ﺃﻭ ﺩاﺭ اﻟﺤﺮﺏ؛ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺣﺪ اﻟﻘﺒﻴﻠﻴﻦ‪،‬‬
‫ﻷﻧﻪ ﻻ ﻗﻬﺮ ﻷﺣﺪ ﻋﻠﻴﻪ(‪ .)3‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ اﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺑﻌﺾ ﻗﻮاﻋﺪ اﻹﺳﻼﻡ ﻟﺘﻘﺮﻳﺮ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﺒﺤﺎﺭ ﻣﺜﻞ ﻣﺒﺪﺃ اﻟﻌﺪاﻟﺔ ﻭﻣﺒﺪﺃ اﻟﻤﺴﺎﻭاﺓ ﻭﻗﺎﻋﺪﺓ‬
‫اﻟﺤﻴﺎﺯﺓ اﻟﻔﻌﻠﻴﺔ ﺃﻭ اﻟﺤﻴﺎﺯﺓ اﻟﺤﻜﻤﻴﺔ ﻭﺃﻥ اﻷﺻﻞ ﻓﻲ اﻷﺷﻴﺎء ﻭاﻷﻋﻴﺎﻥ اﻹﺑﺎﺣﺔ‪ ،‬ﻓﺎﻟﻌﺪاﻟﺔ ﻭاﻟﻤﺴﺎﻭاﺓ ﺗﻘﺘﻀﻴﺎﻥ ﺑﺠﻌﻞ اﻟﺒﺤﺎﺭ ﻣﺸﺎﻋﺔ ﻟﺠﻤﻴﻊ‬
‫اﻟﺪﻭﻝ‪ ،‬ﺇﺫ ﻻ ﺣﻴﺎﺯﺓ ﻹﺣﺪﻯ اﻟﺪﻭﻝ ﻋﻠﻴﻬﺎ ﻓﻌﻼ ﺃﻭ ﺣﻜﻤﺎ ﻣﻤﺎ ﻳﻮﺟﺐ ﺭﻓﺾ اﻟﻘﻮﻝ ﺑﻤﺒﺪﺃ ﻣﻠﻜﻴﺔ اﻟﺒﺤﺎﺭ ﻭاﻟﺴﻌﻲ ﻟﺘﻘﺮﻳﺮ ﻣﺒﺪﺃ ﺣﺮﻳﺘﻬﺎ(‪.)4‬ﺑ‪-‬‬
‫اﻟﻔﻀﺎء اﻟﻜﻮﻧﻲ(‪ :)5‬ﻳﻌﺘﺒﺮ اﻟﻔﻀﺎء اﻟﻜﻮﻧﻲ ﺃﻳﻀﺎ ﺣﺮا ﻳﺠﻮﺯ ﻟﻜﻞ ﺩﻭﻟﺔ اﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﺒﺤﺎﺭ اﻟﻌﺎﻣﺔ اﻟﺴﺎﺑﻖ ﺫﻛﺮﻩ‬
‫‪.‬ﻟﻌﺪﻡ اﻻﺳﺘﻴﻼء ﺃﻭ ﺣﻴﺎﺯﺓ ﺩﻭﻟﺔ ﻣﺎ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﻣﺮاﻋﺎﺓ اﻟﺸﺮﻁ اﻟﺴﺎﺑﻖ ﻭﻫﻮ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ‬
‫‪ 170‬ﻏﺎﻳﺔ ﺗﻠﺨﻴﺺ اﻟﻤﺮاﺩ ﺻ‬
‫} ﻣﺴﺌﻠﺔ {‬
‫ﻭﻗﻊ ﺗﻨﺎﺯﻉ ﻭﻓﺘﻨﺔ ﺑﻴﻦ ﺃﺭﺑﺎﺏ اﻷﺭاﺿﻰ ﻣﻦ ﺃﺟﻞ اﻟﺴﻘﻲ ﻣﻦ اﻟﻮاﺩﻯ ﻓﺄﺟﻤﻊ ﺭﺃﻱ ﺃﻫﻞ اﻟﺤﻞ ﻭاﻟﻌﻘﺪ ﻭاﻟﻌﻠﻤﺎء ﻭاﻟﺼﻠﺤﺎء ﻭاﻟﻘﻀﺎﺓ ﻭﻭﻻﺓ اﻷﻣﻮﺭ‬
‫ﻋﻠﻰ ﺃﻭﺿﺎﻉ ﺭﺗﺒﻮﻫﺎ ﻋﻠﻰ اﻷﺷﻬﺮ اﻟﺮﻭﻣﻴﺔ ﺑﻴﻦ ﺃﻫﻞ اﻷﺭاﺿﻰ اﻟﻤﺬﻛﻮﺭﺓ ﺗﻨﺪﻓﻊ ﺑﻬﺎ اﻟﻔﺘﻨﺔ ﻓﻬﺬﻩ ﻣﻬﺎﻳﺄﺓ ﻏﻴﺮ ﻻﺯﻣﺔ ﺷﺮﻋﺎ ﻟﻜﻞ ﻣﻦ ﺗﻤﻜﻦ ﻣﻦ‬
‫اﻟﺮﺟﻮﻉ ﺃﻥ ﻳﺮﺟﻊ ‪ ,‬ﻭﻫﺆﻻء اﻟﻔﺎﻋﻠﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺳﺪ اﻟﻔﺘﻦ ﻭﺩﻓﻊ اﻟﺤﺮﻭﺏ ﻭﺇﺻﻼﺡ ﺫاﺕ اﻟﺒﻴﻦ ﺇﺫا ﻟﻢ ﻳﻤﻜﻦ ﺇﻻ ﺑﺬﻟﻚ ﻣﻌﺬﻭﺭﻭﻥ ﻣﺄﺟﻮﺭﻭﻥ‬
‫ﻋﻠﻰ ﻗﺼﺪﻫﻢ‬
‫‪ 335‬اﻟﺘﺸﺮﻳﻊ اﻟﺠﻨﺎﺋﻲ ﻓﻲ اﻹﺳﻼﻡ ﺟ ‪ 1‬ﺻ‬
‫ﻭﺇﺫا ﻛﺎﻥ اﻷﺻﻞ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻣﻨﻊ ﺭﻋﺎﻳﺎ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻣﻦ اﻟﺪﺧﻮﻝ ﻓﻲ ﺃﺭﺽ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﻞ ﻳﺠﻮﺯ ﺇﺫا ﺩﻋﺖ‬
‫ﻟﺬﻟﻚ ﺿﺮﻭﺭﺓ اﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ اﻷﻣﻦ اﻟﻌﺎﻡ‪ ،‬ﺃﻭ اﻟﻨﻈﺎﻡ‪ ،‬ﺃﻥ ﺗﻀﻊ اﻟﺪﻭﻟﺔ ﻗﻴﻮﺩا ﻋﻠﻰ ﺩﺧﻮﻝ اﻟﺒﻼﺩ اﻟﺘﻲ ﺗﺤﻜﻤﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﺗﺴﺘﺪﻋﻴﻪ ﺗﻠﻚ اﻟﻀﺮﻭﺭﺓ؟‬
‫ﻭﻫﻞ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﺇﺫا ﺩﻋﺖ اﻟﻀﺮﻭﺭﺓ ﺇﺑﻌﺎﺩ ﻣﻦ ﻟﻴﺴﻮا ﺭﻋﺎﻳﺎﻫﺎ ﺃﺻﻼ ﺇﻟﻰ ﺑﻼﺩﻫﻢ اﻷﺻﻠﻴﺔ ﺃﻭ ﺇﻟﻰ ﺃﻱ ﺑﻠﺪ ﺁﺧﺮ؟ﻭﻣﻦ اﻟﻘﻮاﻋﺪ‬
‫اﻷﻭﻟﻴﺔ ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ ﺃﻥ اﻟﻀﺮﻭﺭاﺕ ﺗﺒﻴﺤﺎﻟﻤﺤﻈﻮﺭاﺕ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺿﺮﻭﺭﺓ ﺗﻘﺪﺭ ﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﻣﺎ ﻻ ﻳﺒﺎﺡ ﻋﻤﻠﻪ ﻓﻲ‬
‫اﻟﻈﺮﻭﻑ اﻟﻌﺎﺩﻳﺔ ﻳﺒﺎﺡ ﻋﻤﻠﻪ ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎ ﻟﻬﺎﺗﻴﻦ اﻟﻘﺎﻋﺪﺗﻴﻦ اﻷﻭﻟﻴﻴﻦ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﻀﻊ ﻗﻴﻮﺩا ﻋﻠﻰ‬
‫ﺩﺧﻮﻝ اﻟﺒﻼﺩ اﻟﺘﻲ ﺗﺤﻜﻤﻬﺎ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺗﺴﺘﺪﻋﻴﻪ ﺣﺎﻟﺔ اﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻤﻜﻦ ﺩﻓﻊ اﻟﻀﺮﻭﺭﺓ ﺑﻮﺳﻴﻠﺔ ﺃﺧﺮﻯ ﻭ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻻﺳﻼﻣﻴﺔ‬
‫‪.‬ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﺒﻌﺪ ﺃﻱ ﻣﺴﻠﻢ ﺃﻭﺫﻣﻲ ﻋﻦ ﺃﺭﺿﻬﺎ اﺫا ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﺳﻴﻠﺔ ﻟﺪﻓﻊ اﻟﻀﺮﻭﺭﺓ اﻻاﻻﺑﻌﺎﺩ‬
 ‫اﻟﺘﺸﺮﻳﻊ اﻟﺠﻨﺎﺋﻲ اﻹﺳﻼﻣﻲ ﻣﻘﺎﺭﻧﺎ ﺑﺎﻟﻘﺎﻧﻮﻥ اﻟﻮﺿﻌﻲ‪-‬اﻟﻘﺴﻢ اﻟﺠﻨﺎﺋﻲ اﻟﻌﺎﻡ‪-‬اﻟﻤﻄﻠﺐ اﻟﺜﺎﻧﻲ اﻟﺪﻓﺎﻉ اﻟﺸﺮﻋﻲ اﻟﻌﺎﻡ ﺃﻭ "اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭاﻟﻨﻬﻲ‬
‫‪ -497‬ﻋﻦ اﻟﻤﻨﻜﺮ"‪ -‬ﺻﻔﺤﺔ‬

‫اﻟﺸﺮﻁ اﻟﺜﺎﻟﺚ‪ :‬اﻝﻗﺪﺭﺓ‪ :‬ﻭﻳﺸﺘﺮﻁ ﻓﻲ اﻷﻣﺮ ﺑﺎﻝﻣﻌﺮﻭﻑ ﻭاﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭا ﻋﻠﻰ اﻷﻣﺮ ﻭاﻟﻨﻬﻲ ﻭﺗﻐﻴﻴﺮ اﻟﻤﻨﻜﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫‪.‬ﻋﺎﺟﺰا ﻓﻼ ﻭﺟﻮﺏ ﻋﻠﻴﻪ ﺇﻻ ﺑﻘﻠﺒﻪ؛ ﺃﻱ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﺮﻩ اﻟﻤﻌﺎﺻﻲ ﻭﻳﻨﻜﺮﻫﺎ ﻭﻳﻘﺎﻃﻊ ﻓﺎﻋﻠﻴﻬﺎ‬
‫ﻭﺳﻘﻮﻁ اﻟﻮاﺟﺐ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻰ اﻟﻌﺠﺰ اﻟﺤﺴﻲ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻳﻠﺤﻖ ﺑﺎﻟﻌﺠﺰ اﻟﺤﺴﻲ ﺧﻮﻑ اﻵﻣﺮ ﻭاﻟﻨﺎﻫﻲ ﻣﻦ ﺃﻥ ﻳﺼﻴﺒﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺆﺩﻱ‬
‫ﻧﻬﻲ اﻟﻨﺎﻫﻲ ﺇﻟﻰ ﻣﻨﻜﺮ ﺷﺮ ﻣﻦ اﻟﻤﻨﻜﺮ اﻟﺬﻱ ﻧﻬﻰ ﻋﻨﻪ‪ ،‬ﻓﻔﻲ ﻫﺬﻳﻦ اﻟﺤﺎﻟﻴﻦ ﻳﺴﻘﻂ اﻟﻮاﺟﺐ ﺃﻳﻀﺎ‪ ،‬ﻓﻤﻦ ﻋﻠﻢ ﺃﻥ ﺃﻣﺮﻩ ﺃﻭ ﻧﻬﻴﻪ ﻟﻦ ﻳﻨﻔﻊ ﻭﺃﻧﻪ‬
‫ﺳﻴﻀﺮﺏ ﺇﺫا ﺗﻜﻠﻢ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻣﺮ ﺃﻭ ﻧﻬﻲ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻘﻂ ﺃﻥ ﻳﻜﺮﻩ اﻟﻤﻌﺼﻴﺔ ﻭﻳﻨﻜﺮﻫﺎ ﺑﻘﻠﺒﻪ ﻭﻳﻘﺎﻃﻊ ﻓﺎﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻻ ﻳﺤﻀﺮ ﻣﻮاﺿﻊ اﻟﻤﻌﺎﺻﻲ‬
‫ﻭاﻟﻤﻨﺎﻛﺮ‪ ،‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻥ ﻧﻬﻴﻪ ﺇﺫا ﻧﻬﻰ ﻣﻨﻜﺮ ﺳﻴﺆﺩﻱ ﺇﻟﻰ ﺇﺯاﻟﺘﻪ ﺃﻭ ﺇﻟﻰ ﺃﻥ ﻳﺰﻭﻝ ﻭﻳﺨﻠﻔﻪ ﻣﺎ ﻫﻮ ﺃﻗﻞ ﻣﻨﻪ ﺭﺗﺒﺔ ﻓﻘﺪ ﻭﺟﺐ ﻋﻠﻴﻪ اﻟﻨﻬﻲ ﻋﻦ‬
‫ﻟﻤﻨﻜﺮ‪ ،‬ﻭﺇﺫا ﻋﻠﻢ ﺃﻥ اﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﺳﻴﺆﺩﻱ ﺇﻟﻰ ﻣﻨﻜﺮ ﺁﺧﺮ‬

‫‪ :‬ﻓﻔﻰ ﻓﺘﺎﻭﻱ ﻣﻌﺎﺻﺮﺓ ﻟﻠﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ اﻟﻘﻮﺿﺎﻭﻱ ﺻ‪ 625-623‬ﻣﺎ ﻧﺼﻪ‬

‫ﺳ‪ :‬ﻛﺜﺮﺕ ﻓﻰ اﻟﺴﻨﻮاﺕ اﻵﺧﻴﺮﺓ ﺑﻌﺾ اﻟﻌﺒﺎﺭاﺕ اﻟﺘﻰ ﺷﺎﻋﺖ ﻋﻠﻰ اﻟﺴﻨﺔ ﻭﺃﻗﻼﻡ ﺑﻌﺾ اﻟﻌﻠﻤﺎﻧﻴﻴﻦ ﻭاﻟﻤﺘﻐﺮﺑﻴﻦ ﻣﻦ اﻟﻴﺴﺎﺭﻳﻴﻦ ﻭاﻟﻴﻤﻴﻨﻴﻴﻦ‪ ,‬ﺃﻋﻨﻰ‬
‫‪.‬ﻣﻦ اﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ اﻟﻔﻜﺮ اﻟﻤﺎﺭﻛﺴﻲ اﻟﺸﺮﻗﻲ ﺃﻭ اﻟﻔﻜﺮ اﻟﻠﻴﺒﺮاﻟﻰ اﻟﻐﺮﺑﻲ‬
‫ﺟ‪ :‬اﻟﺤﻤﺪ ﻟﻠﻪ ﻭاﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ ﻭﻋﻠﻰ ﺃﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭاﻻﻩ ﻭﺑﻌﺪ‪ :‬ﻓﺠﻮاﺑﺎ ﻋﻠﻰ ﺳﺆاﻝ اﻷﺥ "اﻟﻤﺴﻠﻢ اﻟﻐﻴﻮﺭ" ﺣﻮﻝ ﻣﺎ‬
‫‪:‬ﺃﺗﺤﻔﻨﺎ ﺑﻪ "ﻋﺒﻴﺪ اﻟﻔﻜﺮ اﻟﻐﺮﺑﻲ" ﻓﻰ اﻵﻭﻧﺔ اﻷﺧﻴﺮﺓ‪ ,‬ﻣﻤﺎ ﺃﻃﻠﻘﻮا ﻋﻠﻴﻪ اﺳﻢ "اﻹﺳﻼﻡ اﻟﺴﻴﺎﺳﻲ" ﻧﻘﻮﻝ‬
‫‪:‬اﻭﻻ‪ :‬ﻫﺬﻩ اﻟﺘﺴﻤﻴﺔ ﻣﺮﻓﻮﺿﺔ‬
‫ﻭﺫﻟﻚ ﻷﻧﻬﺎ ﺗﻄﺒﻴﻖ ﻟﺨﻄﺔ ﻭﺿﻌﻬﺎ ﺧﺼﻮﻡ اﻹﺳﻼﻡ‪ ,‬ﺗﻘﻮﻡ ﻋﻠﻰ ﺗﺠﺰﺋﺔ اﻹﺳﻼﻡ ﻭﺗﻔﺘﻴﺘﻪ ﺑﺤﺴﺐ ﺗﻘﺴﻴﻤﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻓﻠﻴﺲ ﻫﻮ ﺇﺳﻼﻣﺎ ﻭاﺣﺪا ﻛﻤﺎ‬
‫‪.‬ﺃﻧﺰﻟﻪ اﻟﻠﻪ‪ ,‬ﻭﻛﻤﺎ ﻧﺪﻳﻦ ﺑﻪ ﺗﺤﺖ اﻟﻤﺴﻠﻤﻴﻦ‬
‫‪.‬ﺑﻞ ﻫﻮ اﺳﻼﻣﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻣﺨﺘﻠﻔﺔ ﻛﻤﺎ ﻳﺤﺐ ﻫﺆﻻء‬
‫‪.‬ﻓﻬﻮ ﻳﻨﻘﺴﻢ ﺑﺤﺴﺐ اﻷﻗﺎﻟﻴﻢ‪ :‬ﻓﻬﻨﺎﻙ اﻹﺳﻼﻡ اﻵﺳﻴﻮﻯ‪ ,‬ﻭاﻹﺳﻼﻡ اﻹﻓﺮﻳﻘﻲ‬
‫ﻭﺃﺣﻴﺎﻧﺎ ﺑﺤﺴﺐ اﻟﻌﺼﻮﺭ‪ :‬ﻓﻬﻨﺎﻙ اﻹﺳﻼﻡ اﻟﻨﺒﻮﻯ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺮاﺷﺪﻱ‪ ,‬ﻭاﻹﺳﻼﻡ اﻷﻣﻮﻯ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻌﺒﺎﺳﻲ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻌﺜﻤﺎﻧﻰ‪ ,‬ﻭاﻹﺳﻼﻡ‬
‫‪.‬اﻟﺤﺪﻳﺚ‬
‫‪.‬ﻭﺃﺣﻴﺎﻧﺎ ﺑﺤﺴﺐ اﻷﺟﻨﺎﺱ‪ :‬ﻓﻬﻨﺎﻙ اﻹﺳﻼﻡ اﻟﻌﺮﺑﻰ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻬﻨﺪﻱ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺘﺮﻛﻰ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻤﺎﻟﻴﺰﻱ ‪ ...‬اﻟﺦ‬
‫‪.‬ﻭﺃﺣﻴﺎﻧﺎ ﺑﺤﺴﺐ اﻟﻤﺬﻫﺐ‪ :‬ﻫﻨﺎﻙ اﻹﺳﻼﻡ اﻟﺴﻨﻰ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺸﻴﻌﻲ‪ ,‬ﻭﻗﺪ ﻳﻘﺴﻤﻮﻥ اﻟﺴﻨﻰ ﺇﻟﻰ ﺃﻗﺴﺎﻡ‪ ,‬ﻭاﻟﺸﻴﻌﻲ اﻟﻰ ﺃﻗﺴﺎﻡ ﺃﻳﻀﺎ‬
‫ﻭﺯاﺩﻭا ﻋﻠﻰ ﺫﻟﻚ ﺗﻘﺴﻴﻤﺎﺕ ﺟﺪﻳﺪﺓ‪ :‬ﻓﻬﻨﺎﻙ اﻹﺳﻼﻡ اﻟﺜﻮﺭﻯ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺮﺟﻌﻲ‪ ,‬ﺃﻭ اﻟﺮاﺩﻳﻜﺎﻟﻰ‪ ,‬ﻭاﻟﻜﻼﺳﻴﻜﻲ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻴﻤﻴﻨﻰ‪ ,‬ﻭاﻹﺳﻼﻡ‬
‫‪.‬اﻟﻴﺴﺎﺭﻱ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻤﺘﺰﻣﺖ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻤﻨﻔﺘﺢ‬

‫!ﻭﺃﺧﻴﺮا‪ :‬اﻹﺳﻼﻡ اﻟﺴﻴﺎﺳﻲ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺮﻭﺣﻲ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﺰﻣﻨﻲ‪ ,‬ﻭاﻹﺳﻼﻡ اﻟﻻﻫﻮﺗﻰ‬

‫!؟ﻭﻻ ﻧﺪﺭﻯ ﻣﺎﺫا ﻳﺨﺘﺮﻋﻮﻥ ﻟﻨﺎ ﻣﻦ ﺗﻘﺴﻴﻤﺎﺕ ﻳﺨﺒﺌﻬﺎ ﺿﻤﻴﺮ اﻟﻐﺪ‬
‫ﻭاﻟﺤﻖ ﺃﻥ ﻫﺬﻩ اﻟﺘﻘﺴﻴﻤﺎﺕ ﻛﻠﻬﺎ ﻣﺮﻓﻮﺿﺔ ﻓﻰ ﻧﻈﺮ اﻟﻤﺴﻠﻢ‪ ,‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺇﻻ ﺇﺳﻼﻡ ﻭاﺣﺪ ﻻﺷﺮﻳﻚ ﻟﻪ‪ ,‬ﻭﻻاﻋﺘﺮاﻑ ﺑﻐﻴﺮﻩ‪ ,‬ﻫﻮ "اﻹﺳﻼﻡ اﻷﻭﻝ"‬
‫‪.‬ﺇﺳﻼﻡ اﻟﻘﺮﺁﻥ ﻭاﻟﺴﻨﺔ‪ .‬اﻹﺳﻼﻡ ﻛﻤﺎ ﻓﻬﻤﻪ ﺃﻓﻀﻞ ﺃﺟﻴﺎﻝ اﻷﻣﺔ‪ ,‬ﻭﺧﻴﺮ ﻗﺮﻭﻧﻬﺎ‪ ,‬ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﻣﻤﻦ ﺃﺛﻨﻰ اﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺭﺳﻮﻟﻪ‬
‫ﻓﻬﺬا ﻫﻮ اﻹﺳﻼﻡ اﻟﺼﺤﻴﺢ‪ ,‬ﻗﺒﻞ اﻥ ﺗﺸﻮﺑﻪ اﻟﺸﻮاﺋﺐ‪ ,‬ﻭﺗﻠﻮﺙ ﺻﻔﺎءﻩ ﺗﺮﻫﺎﺕ اﻟﻤﻠﻞ ﻭﺗﻄﺮﻓﺎﺕ اﻟﻨﺤﻞ‪ ,‬ﻭﺷﻄﺤﺎﺕ اﻟﻔﻠﺴﻔﺎﺕ‪ ,‬ﻭاﺑﺘﺪاﻋﺎﺕ اﻟﻔﺮﻕ‪,‬‬
‫ﻭﺃﻫﻮاء اﻟﻤﺠﺎﺩﻟﻴﻦ‪ ,‬ﻭاﻧﺘﺤﺎﻻﺕ اﻟﻤﺒﻄﻠﻴﻦ‪ ,‬ﻭﺗﻌﻘﻴﺪاﺕ اﻟﻤﺘﻨﻄﻌﻴﻦ‪ ,‬ﻭﺗﻌﺴﻔﺎﺕ اﻟﻤﺘﺄﻭﻟﻴﻦ اﻟﺠﺎﻫﻠﻴﻦ‪ .‬اﻩـ‬
‫‪ :‬ﻭﻓﻲ ﺃﺻﻮﻝ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﺟﺰء ‪ 2‬ﺻ ‪ 1170‬ﻣﺎ ﻧﺼﻪ‬
‫اﻟﺘﻠﻔﻴﻖ ﻫﻮ اﻹﺗﻴﺎﻥ ﺑﻜﻴﻔﻴﺔ ﻻﻳﻘﻮﻝ ﺑﻬﺎ اﻟﻤﺠﺘﻬﺪ ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ اﻟﻌﻤﻞ ﺑﺘﻘﻠﻴﺪ اﻟﻤﺬاﻫﺐ ﻭاﻷﺧﺬ ﺑﻘﻀﻴﺔ ﻭاﺣﺪﺓ ﺫاﺕ ﺃﺭﻛﺎﻥ ﺃﻭ ﺟﺰﺋﻴﺔ‬
‫ﺑﻘﻮﻟﻴﻦ ﺃﻭ ﺃﻛﺜﺮ اﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺣﻘﻴﻘﺔ ﻣﺮﻛﺒﺔ ﻻﻳﻘﺮﻫﺎ ﺃﺣﺪ ﺳﻮاء اﻹﻣﺎﻡ اﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻭاﻹﻣﺎﻡ اﻟﺬﻱ اﻧﺘﻘﻞ ﺇﻟﻴﻪ ﻓﻜﻞ ﻭاﺣﺪ ﻣﻨﻬﻢ ﻳﻘﺮﺭ‬
‫ﺑﻄﻼﻥ ﺗﻠﻚ اﻟﺤﻘﻴﻘﺔ اﻟﻤﻠﻔﻘﺔ ﻓﻲ اﻟﻌﺒﺎﺩﺓ‪ .‬اﻩـ‬
‫‪ :‬ﻭﻓﻲ ﺑﺮﻳﻘﺔ اﻟﻤﺤﻤﻮﺩﻳﺔ ﺟﺰء ‪ 1‬ﺻ ‪ 72‬ﻣﺎ ﻧﺼﻪ‬
‫اﺧﺘﻼﻑ ﺃﻣﺘﻲ ﺭﺣﻤﺔ) ﻗﻠﺖ‪ :‬اﻟﻤﺮاﺩ ﻣﻦ اﻷﻣﺔ اﻟﻤﺠﺘﻬﺪ ﻭﻻاﺟﺘﻬﺎﺩ ﻓﻲ اﻹﻋﺘﻘﺎﺩﻳﺎﺕ ﻭﻟﻮ ﺳﻠﻢ اﻻﺧﺘﻼﻑ ﻓﺎﻟﻤﺮاﺩ ﻓﻲ اﻟﻔﺮﻭﻉ ﻭاﻷﺣﻜﺎﻡ ﻛﻤﺎ ﻓﻲ (‬
‫اﻟﻤﻨﺎﻭﻱ ﻋﻦ ﺗﻔﺴﻴﺮ اﻟﻘﺎﺿﻲ ﻭﻳﺆﻳﺪ ﺣﺪﻳﺚ اﻟﺒﻴﻬﻘﻲ (اﺧﺘﻼﻑ ﺃﺻﺤﺎﺑﻲ ﻟﻜﻢ ﺭﺣﻤﺔ) ﻭﻻﺷﻚ ﺃﻥ اﺧﺘﻼﻓﻬﻢ ﻟﻴﺲ ﺇﻻ ﻓﻲ اﻷﺣﻜﺎﻡ ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ‬
‫اﻟﺴﻤﻬﻮﺩﻱ ﻭﻗﻴﻞ‪ :‬اﻟﻤﺮاﺩ اﻻﺧﺘﻼﻑ ﻓﻲ اﻟﺤﺮﻑ ﻭاﻟﺼﻨﺎﺋﻊ‪ .‬ﻭﺭﺩ ﺑﺄﻧﻪ ﻻﺧﺼﻮﺹ ﻟﻷﻣﺔ ﺑﻞ ﻋﺎﻡ ﻟﺠﻤﻴﻊ اﻟﻨﺎﺱ ﻭﻋﻦ ﺇﻣﺎﻡ اﻟﺤﺮﻣﻴﻦ ﻓﻲ‬
 ‫اﻟﻤﻨﺎﺻﺐ ﻭاﻟﺪﺭﺟﺎﺕ‪ .‬ﻭﺭﺩ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻻﻳﺘﺒﺎﺩﺭ ﻣﻦ ﻟﻔﻆ اﻻﺧﺘﻼﻑ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ (ﻭاﻋﺘﺼﻤﻮا ﺑﺤﺒﻞ اﻟﻠﻪ ﺟﻤﻴﻌﺎ) (ﻭﻻﺗﻜﻮﻥ‬
‫ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮا ﻭاﺧﺘﻠﻔﻮا) ﺷﺎﻣﻞ ﻟﻠﻜﻞ‪ ,‬ﺃﻗﻮﻝ‪ :‬ﻳﺠﺐ ﺗﻮﻓﻴﻖ اﻟﻨﺼﻮﺹ اﻟﻤﺘﻌﺎﺭﺿﺔ ﻣﺎ ﺃﻣﻜﻦ ﻋﻠﻰ ﺃﻥ اﻟﻤﻔﺴﺮﻳﻦ ﻗﺎﻟﻮا اﻟﻤﺮاﺩ ﻫﻮ اﻻﺧﺘﻼﻑ ﻋﻠﻰ‬
‫اﻟﺮﺳﻞ ﻭﺃﻳﺪﻭا ﺑﺤﺪﻳﺚ (ﺇﻧﻤﺎ ﺃﻫﻠﻚ اﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻣﻦ ﻛﺜﺮﺓ اﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ) ﻭﺑﺎﻟﺠﻤﻠﺔ ﺃﻥ اﺧﺘﻼﻑ ﻫﺬﻩ اﻷﻣﺔ ﻓﻲ اﻟﻔﺮﻭﻉ ﻣﻐﻔﻮﺭ ﻟﻤﻦ‬
‫ﺃﺧﻄﺄ ﺑﻞ ﻟﻪ ﺃﺟﺮ ﻭﻟﻠﻤﺼﻴﺐ ﺃﺟﺮاﻥ ﺇﻻ ﺃﻥ ﻳﻘﺼﺮ ﻓﻲ اﻻﺟﺘﻬﺎﺩ ﺑﺄﻥ ﻳﺨﻄﺄ ﻣﻊ ﺑﻴﻨﺔ‪ ...‬اﻟﺦ‪ .‬اﻩـ‬
‫‪ :‬ﻭﻓﻲ ﺃﺻﻮﻝ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﺟﺰء ‪ 2‬ﺻ ‪ 1177-1172‬ﻣﺎ ﻧﺼﻪ ‪4.‬‬
‫اﻟﺘﻠﻔﻴﻖ اﻟﻤﻤﻨﻮﻉ ﻟﻴﺲ اﻟﻘﻮﻝ ﺑﺠﻮﺯ اﻟﺘﻠﻔﻴﻖ ﻣﻄﻠﻘﺎ ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻘﻴﺪ ﻓﻲ ﺩاﺋﺮﺓ ﻣﻌﻴﻨﺔ ﻓﻤﻨﻪ ﻣﺎ ﻫﻮ ﺑﺎﻃﻞ ﻟﺬاﺗﻪ ﻛﻤﺎ ﺇﺫا ﺃﺩﻱ ﺇﻟﻰ ﺇﺣﻼﻝ اﻟﻤﺤﺮﻣﺎﺕ‬
‫ﻛﺎﻟﺨﻤﺮ ﻭاﻟﺰﻧﺎ ﻭﻧﺤﻮﻫﻤﺎ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺤﻈﻮﺭ ﻻﻟﺬاﺗﻪ ﺑﻞ ﻟﻤﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ اﻟﻌﻮاﺭﺽ ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻧﻮاﻉ‪ ,‬ﺃﻭﻟﻬﺎ ﺗﺘﺒﻊ اﻟﺮﺧﺺ ﻋﻤﺪا ﺑﺄﻥ ﻳﺄﺧﺬ‬
‫اﻹﻧﺴﺎﻥ ﻣﻦ ﻛﻞ ﻣﺬﻫﺐ ﻣﺎ ﻫﻮ اﻷﺧﻒ ﻋﻠﻴﻪ ﺑﺪﻭﻥ ﺿﺮﻭﺭﺓ ﻭﻻﻋﺬﺭ ﻭﺫا ﻣﺤﻈﻮﺭ ﺳﺪا ﻟﺬﺭاﺋﻊ اﻟﻔﺴﺎﺩ ﺑﺎﻻﻧﺤﻼﻝ ﻣﻦ اﻟﺘﻜﺎﻟﻴﻒ اﻟﺸﺮﻋﻴﺔ‪ .‬اﻩـ‬

‫‪ 641‬ﺑﻐﻴﺔ اﻟﻤﺴﺘﺮﺷﺪﻳﻦ ‪ -‬ﺟ ‪ / 1‬ﺻ‬

‫ﻣﺴﺄﻟﺔ ‪ :‬ﻳ) ‪ :‬ﻣﻦ اﻟﻘﻮاﻋﺪ اﻟﻤﺠﻤﻊ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺃﻫﻞ اﻟﺴﻨﺔ ﺃﻥ ﻣﻦ ﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ ﺣﻜﻢ ﺑﺈﺳﻼﻣﻪ ﻭﻋﺼﻢ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ‪ ،‬ﻭﻟﻢ ﻳﻜﺸﻒ ﺣﺎﻟﻪ ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺄﻝ ﻋﻦ ﻣﻌﻨﻰ ﻣﺎ ﺗﻠﻔﻆ ﺑﻪ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ اﻹﻳﻤﺎﻥ اﻟﻤﻨﺠﻲ ﻣﻦ اﻟﺨﻠﻮﺩ ﻓﻲ اﻟﻨﺎﺭ اﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻮﺣﺪاﻧﻴﺔ ﻭاﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻓﻤﻦ ﻣﺎﺕ ﻣﻌﺘﻘﺪا ﺫﻟﻚ ﻭﻟﻢ ﻳﺪﺭ‬
‫ﻏﻴﺮﻩ ﻣﻦ ﺗﻔﺎﺻﻴﻞ اﻟﺪﻳﻦ ﻓﻨﺎﺝ ﻣﻦ اﻟﺨﻠﻮﺩ ﻓﻲ اﻟﻨﺎﺭ ‪ ،‬ﻭﺇﻥ ﺷﻌﺮ ﺑﺸﻲء ﻣﻦ اﻟﻤﺠﻤﻊ ﻋﻠﻴﻪ ﻭﺑﻠﻐﻪ ﺑﺎﻟﺘﻮاﺗﺮ ﻟﺰﻣﻪ ﺑﺎﻋﺘﻘﺎﺩﻩ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺗﻌﻘﻠﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻣﻦ ﺣﻜﻢ ﺑﺈﻳﻤﺎﻧﻪ ﻻ ﻳﻜﻔﺮ ﺇﻻ ﺇﺫا ﺗﻜﻠﻢ ﺃﻭ اﻋﺘﻘﺪ ﺃﻭ ﻓﻌﻞ ﻣﺎ ﻓﻴﻪ ﺗﻜﺬﻳﺐ ﻟﻠﻨﺒﻲ ﻓﻲ ﺷﻲء ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﺿﺮﻭﺭﺓ ‪ ،‬ﻭﻗﺪﺭ ﻋﻠﻰ ﺗﻌﻘﻠﻪ ‪ ،‬ﺃﻭ ﻧﻔﻲ‬
‫اﻻﺳﺘﺴﻼﻡ ﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻛﺎﻻﺳﺘﺨﻔﺎﻑ ﺑﻪ ﺃﻭ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ اﻟﺠﺎﻫﻞ ﻭاﻟﻤﺨﻄﻰء ﻣﻦ ﻫﺬﻩ اﻷﻣﺔ ﻻ ﻳﻜﻔﺮ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻓﻲ اﻹﺳﻼﻡ ﺑﻤﺎ ﺻﺪﺭ‬
‫ﻣﻨﻪ ﻣﻦ اﻟﻤﻜﻔﺮاﺕ ﺣﺘﻰ ﺗﺘﺒﻴﻦ ﻟﻪ اﻟﺤﺠﺔ اﻟﺘﻲ ﻳﻜﻔﺮ ﺟﺎﺣﺪﻫﺎ ﻭﻫﻲ اﻟﺘﻲ ﻻ ﺗﺒﻘﻰ ﻟﻪ ﺷﺒﻬﺔ ﻳﻌﺬﺭ ﺑﻬﺎ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ اﻟﻤﺴﻠﻢ ﺇﺫا ﺻﺪﺭ ﻣﻨﻪ ﻣﻜﻔﺮ ﻻ‬
‫ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﺃﻭ ﻳﻌﺮﻓﻪ ‪ ،‬ﻭﺩﻟﺖ اﻟﻘﺮاﺋﻦ ﻋﻠﻰ ﻋﺪﻡ ﺇﺭاﺩﺗﻪ ﺃﻭﺷﻚ ﻻ ﻳﻜﻔﺮ‪ .‬ﻭﻣﻨﻬﺎ ﻻ ﻳﻨﻜﺮ ﺇﻻ ﻣﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﻭ اﻋﺘﻘﺪﻩ اﻟﻔﺎﻋﻞ ﻭﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ‬
‫ﻣﻌﺘﻘﺪ ﺣﺮﻣﺘﻪ ﺣﺎﻝ ﻓﻌﻠﻪ ‪ ،‬ﻓﻤﻦ ﻋﺮﻑ ﻫﺬا اﻟﻘﻮاﻋﺪ ﻛﻒ ﻟﺴﺎﻧﻪ ﻋﻦ ﺗﻜﻔﻴﺮ اﻟﻤﺴﻠﻤﻴﻦ ‪ ،‬ﻭﺃﺣﺴﻦ اﻟﻈﻦ ﺑﻬﻢ ‪ ،‬ﻭﺣﻤﻞ ﺃﻗﻮاﻟﻬﻢ ﻭﺃﻓﻌﺎﻟﻬﻢ اﻟﻤﺤﺘﻤﻠﺔ‬
‫ﻋﻠﻰ اﻟﻔﻌﻞ اﻟﺤﺴﻦ‪ .‬ﺧﺼﻮﺻﺎ اﻟﻔﻌﻞ اﻟﺬﻱ ﺛﺒﺖ ﺃﻥ ﺃﻫﻞ اﻟﻌﻠﻢ ﻭاﻟﺼﻼﺡ ﻭاﻟﻮﻻﻳﺔ ﻛﺎﻟﻘﻄﺐ اﻟﺤﺪاﺩ ﻓﻌﻠﻮﻩ ﻭﻗﺎﻟﻮﻩ ‪ ،‬ﻭﻓﻲ ﻛﺘﺒﻬﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ ﺩﻭﻧﻮﻩ‬
‫‪ ،‬ﻓﻠﻴﻌﺘﻘﺪ ﺃﻧﻪ ﺻﻮاﺏ ﻻ ﺷﻚ ﻓﻴﻪ ﻭﻻ اﺭﺗﻴﺎﺏ ‪ ،‬ﻭﺇﻥ ﺟﻬﻠﻪ ﺑﺪﻟﻴﻠﻪ ﻟﻘﺼﻮﺭﻩ ﻭﺟﻬﻠﻪ ‪ ،‬ﻻ ﻟﻐﻠﺒﺔ اﻟﺤﺎﻝ ﻋﻠﻰ اﻟﻮﻟﻲ ﻭﻏﻴﺒﻪ ﻋﻘﻠﻪ ‪ ،‬ﻭﻟﻴﺴﻊ اﻟﻌﻮاﻡ ﻣﺎ‬
‫ﻭﺳﻊ ﺫﻟﻚ اﻟﻌﺎﻟﻢ ‪ ،‬ﻓﻤﻦ ﻋﻠﻢ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﻓﻬﻢ ﻣﺎ ﺃﺷﺮﻧﺎ ﻭﺃﺭاﺩ اﻟﻠﻪ ﺣﻔﻈﻪ ﻋﻦ ﺳﺒﻴﻞ اﻻﺑﺘﺪاﻉ ‪ ،‬ﻛﻒ ﻟﺴﺎﻧﻪ ﻭﻗﻠﻤﻪ ﻋﻦ ﻛﻞ ﻣﻦ ﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ ‪،‬‬
‫‪.‬ﻭﻟﻢ ﻳﻜﻔﺮ ﺃﺣﺪا ﻣﻦ ﺃﻫﻞ اﻟﻘﺒﻠﺔ ‪ ،‬ﻭﻣﻦ ﺃﺭاﺩ اﻟﻠﻪ ﻏﻮاﻳﺘﻪ ﺃﻃﻠﻘﻬﺎ ﺑﺬﻟﻚ ﻭﻃﺎﻟﻊ ﻛﺘﺐ ﻣﻦ ﺃﻫﻮاﻩ ﻫﻮاﻩ ﻧﻌﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺫﻟﻚ‬

‫)‪ 344‬ﻋﻤﺪﺓ اﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ اﻟﺒﺨﺎﺭﻱ ‪( -‬ﺟ ‪ / 25‬ﺻ‬

‫ﻭﻗﺎﻝ اﻹﻣﺎﻡ ﺃﺑﻮ ﻣﺤﻤﺪ اﻟﺤﺴﻦ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ اﻟﺘﺴﺘﺮﻱ ﻓﻲ ﻛﺘﺎﺑﻪ اﻓﺘﺮاﻕ اﻷﻣﺔ ﺃﻫﻞ اﻟﺴﻨﺔ ﻭاﻟﺠﻤﺎﻋﺔ ﻓﺮﻗﺔ ﻭاﻟﺨﻮاﺭﺝ ﺧﻤﺲ ﻋﺸﺮﺓ ﻓﺮﻗﺔ‬
‫ﻭاﻟﺸﻴﻌﺔ ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﻭاﻟﻤﻌﺘﺰﻟﺔ ﺳﺘﺔ ﻭاﻟﻤﺮﺟﺌﺔ اﺛﻨﺎ ﻋﺸﺮ ﻭاﻟﻤﺸﺒﻬﺔ ﺛﻼﺛﺔ ﻭاﻟﺠﻬﻤﻴﺔ ﻓﺮﻗﺔ ﻭاﺣﺪﺓ ﻭاﻟﻀﺮاﺭﻳﺔ ﻭاﺣﺪﺓ ﻭاﻟﻜﻼﺑﻴﺔ ﻭاﺣﺪﺓ‬
‫ﻭﺃﺻﻮﻝ اﻟﻔﺮﻕ ﻋﺸﺮﺓ ﺃﻫﻞ اﻟﺴﻨﺔ ﻭاﻟﺨﻮاﺭﺝ ﻭاﻟﺸﻴﻌﺔ ﻭاﻟﺠﻬﻤﻴﺔ ﻭاﻟﻀﺮاﺭﻳﺔ ﻭاﻟﻤﺮﺟﺌﺔ ﻭاﻟﻨﺠﺎﺭﻳﺔ ﻭاﻟﻜﻼﺑﻴﺔ ﻭاﻟﻤﻌﺘﺰﻟﺔ ﻭاﻟﻤﺸﺒﻬﺔ ﻭﺫﻛﺮ ﺃﺑﻮ‬
‫اﻟﻘﺎﺳﻢ اﻟﻔﻮﺭاﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﺮﻕ اﻟﻔﺮﻕ ﺇﻥ ﻏﻴﺮ اﻹﺳﻼﻣﻴﻴﻦ اﻟﺪﻫﺮﻳﺔ ﻭاﻟﻬﻴﻮﻟﻲ ﺃﺻﺤﺎﺏ اﻟﻌﻨﺎﺻﺮ اﻟﺜﻨﻮﻳﺔ ﻭاﻟﺪﻳﺼﺎﻧﻴﺔ ﻭاﻟﻤﺎﻧﻮﻳﺔ ﻭاﻟﻄﺒﺎﺋﻌﻴﺔ‬
‫ﻭاﻟﻔﻠﻜﻴﺔ ﻭاﻟﻘﺮاﻣﻄﺔ‬
‫)‪ 442‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ ‪( -‬ﺟ ‪ / 5‬ﺻ‬
‫ﻓﻲ ﺃﻣﺘﻲ ﻣﻦ ﻳﺼﻨﻊ ﺫﻟﻚ) ﻭﻻ ﺑﺪ (ﻭﺇﻥ ﺑﻨﻲ ﺇﺳﺮاﺋﻴﻞ ﺗﻔﺮﻗﺖ ﻋﻠﻰ ﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻣﻠﺔ ﻭﺗﻔﺘﺮﻕ ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ) ﻗﺎﻝ اﺑﻦ ﺗﻴﻤﻴﺔ ‪( :‬‬
‫ﻭﻫﺬا اﻻﻓﺘﺮاﻕ ﻣﺸﻬﻮﺭ ﻋﻦ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺟﻤﻊ ﺟﻢ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ اﻟﻄﻴﺒﻲ ‪ :‬اﻟﻤﻠﺔ ﻓﻲ اﻷﺻﻞ ﻣﺎ ﺷﺮﻋﻪ اﻟﻠﻪ‬
‫ﻟﻌﺒﺎﺩﻩ ﻟﻴﺘﻮﺻﻠﻮا ﺑﻪ ﺇﻟﻰ ﺟﻮاﺭ اﻟﻠﻪ ﻭﻳﺴﺘﻌﻤﻞ ﻓﻲ ﺟﻤﻠﺔ اﻟﺸﺮاﺋﻊ ﺩﻭﻥ ﺁﺣﺎﺩﻫﺎ ﺛﻢ اﺗﺴﻌﺖ ﻓﺎﺳﺘﻌﻤﻠﺖ ﻓﻲ اﻟﻤﻠﻞ اﻟﺒﺎﻃﻠﺔ ﻓﻘﻴﻞ اﻟﻜﻔﺮ ﻛﻠﻪ ﻣﻠﺔ ﻭاﺣﺪﺓ‬
‫ﻭاﻟﻤﻌﻨﻰ ﺃﻧﻬﻢ ﻳﻔﺘﺮﻗﻮﻥ ﻓﺮﻗﺎ ﺗﺘﺪﻳﻦ ﻛﻞ ﻭاﺣﺪﺓ ﻣﻨﻬﺎ ﺑﺨﻼﻑ ﻣﺎ ﺗﺘﺪﻳﻦ ﺑﻬﺎ اﻷﺧﺮﻯ ﻓﺘﺴﻤﻰ ﻃﺮﻳﻘﺘﻬﻢ ﻣﻠﺔ ﻣﺠﺎﺯا ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻫﺬا اﻻﺧﺘﻼﻑ‬
‫ﻓﻲ اﻷﺻﻮﻝ ﻭﺃﻣﺎ اﺧﺘﻼﻑ اﻟﺮﺣﻤﺔ ﻓﻬﻮ ﻓﻲ اﻟﻔﺮﻭﻉ ﻭاﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻟﻢ ﺗﺘﻜﺎﻣﻞ ﻫﺬﻩ اﻟﻔﺮﻕ ﺇﻟﻰ اﻵﻥ ﻭﺇﻧﻤﺎ ﻭﺟﺪ ﺑﻌﻀﻬﺎ ﻭﻗﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ‪ :‬ﻭﻫﻮ ﻣﻦ ﻳﺘﺒﻊ اﻟﺘﻮاﺭﻳﺦ ﻭﺟﺪﺕ ﺑﺘﻤﺎﻣﻬﺎ ﻓﻌﺸﺮﻭﻥ ﻣﻨﻬﻢ اﻟﺮﻭاﻓﺾ ﻭﻋﺸﺮﻭﻥ اﻟﺨﻮاﺭﺝ ﻭﻋﺸﺮﻭﻥ اﻟﻘﺪﺭﻳﺔ ﺃﻱ اﻟﻤﻌﺘﺰﻟﺔ ﻭﺳﺒﻊ‬
‫اﻟﻤﺮﺟﺌﺔ ﻭﻓﺮﻗﺔ اﻟﺒﺨﺎﺭﻳﺔ ﻭﻓﺮﻗﺔ اﻟﺼﺮاﺭﻳﺔ ﻭﻓﺮﻗﺔ اﻟﺠﻬﻤﻴﺔ ﻭﻓﺮﻗﺔ ﻛﺮاﻣﻴﺔ ﺧﺮاﺳﺎﻥ ﻭﻓﺮﻗﺔ اﻟﻔﻜﺮﻳﺔ ﻭﻓﺮﻗﺔ اﻟﻤﺸﺒﻬﺔ ﻓﻬﺆﻻء اﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ‬
‫ﻭاﻟﺜﺎﻟﺜﺔ ﻭاﻟﺴﺒﻌﻮﻥ اﻟﻨﺎﺟﻴﺔ (ﻛﻠﻬﻢ ﻓﻲ اﻟﻨﺎﺭ) ﺃﻱ ﻣﺘﻌﺮﺿﻮﻥ ﻟﻤﺎ ﻳﺪﺧﻠﻬﻢ اﻟﻨﺎﺭ ﻣﻦ اﻷﻓﻌﺎﻝ اﻟﻘﺒﻴﺤﺔ (ﺇﻻ ﻣﻠﺔ ﻭاﺣﺪﺓ) ﺃﻱ ﺃﻫﻞ ﻣﻠﺔ ﻭاﺣﺪﺓ ﻓﻘﻴﻞ ﻟﻪ‬
‫ﻣﻦ ﻫﻲ ﻗﺎﻝ (ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ) ﻣﻦ اﻟﻌﻘﺎﺋﺪ اﻟﺤﻘﺔ ﻭاﻟﻄﺮاﺋﻖ اﻟﻘﻮﻳﻤﺔ (ﻭﺃﺻﺤﺎﺑﻲ) ﻓﺎﻟﻨﺎﺟﻲ ﻣﻦ ﺗﻤﺴﻚ ﺑﻬﺪﻳﻬﻢ ﻭاﻗﺘﻔﻰ ﺃﺛﺮﻫﻢ ﻭاﻗﺘﺪﻯ ﺑﺴﻴﺮﻫﻢ ﻓﻲ‬
‫اﻷﺻﻮﻝ ﻭاﻟﻔﺮﻭﻉ ﻗﺎﻝ اﺑﻦ ﺗﻴﻤﻴﺔ ‪ :‬ﺃﺧﺒﺮ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ ﺑﺎﻓﺘﺮاﻕ ﺃﻣﺘﻪ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻭاﺛﻨﺘﺎﻥ ﻭﺳﺒﻌﻮﻥ ﻻ ﺭﻳﺐ ﺃﻧﻬﻢ اﻟﺬﻳﻦ‬
‫ﻣﻨﻬﻢ ﻓﻲ ﺁﻳﺔ * (ﻭﺧﻀﺘﻢ ﻛﺎﻟﺬﻱ ﺧﺎﺿﻮا) * ﺛﻢ ﻫﺬا اﻻﺧﺘﻼﻑ اﻟﻤﺨﺒﺮ ﻋﻨﻪ ﺇﻣﺎ ﻓﻲ اﻟﺪﻳﻦ ﻓﻘﻂ ﺃﻭ ﻓﻲ اﻟﺪﻳﻦ ﻭاﻟﺪﻧﻴﺎ ﺛﻢ ﻗﺪ ﻳﺆﻭﻝ ﺇﻟﻰ اﻟﺪﻧﻴﺎ ﻭﻗﺪ‬
‫‪.‬ﻳﻜﻮﻥ ﻓﻲ اﻟﺪﻧﻴﺎ ﻓﻘﻂ‬
‫)‪ 19‬ﻋﻤﺪﺓ اﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ اﻟﺒﺨﺎﺭﻱ ‪( -‬ﺟ ‪ / 9‬ﺻ‬
 ‫ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ ﺑﻦ ﻣﻴﻤﻮﻥ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻭاﺻﻞ اﻷﺣﺪﺏ ﻋﻦ اﻟﻤﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ﻋﻦ ﺃﺑﻲ ﺫﺭ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ‬
‫ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺃﺗﺎﻧﻲ ﺁﺕ ﻣﻦ ﺭﺑﻲ ﻓﺄﺧﺒﺮﻧﻲ ﺃﻭ ﻗﺎﻝ ﺑﺸﺮﻧﻲ ﺃﻧﻪ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻣﺘﻲ ﻻ ﻳﺸﺮﻙ ﺑﺎﻟﻠﻪ ﺷﻴﺌﺎ ﺩﺧﻞ اﻟﺠﻨﺔ ﻗﻠﺖ ﻭﺇﻥ ﺯﻧﻰ ﻭﺇﻥ‬
‫ﺳﺮﻕ ﻗﺎﻝ ﻭﺇﻥ ﺯﻧﻰ ﻭﺇﻥ ﺳﺮﻕ‬
‫ﻗﻮﻟﻪ ﻣﻦ ﺃﻣﺘﻲ ﻳﺸﻤﻞ ﺃﻣﺔ اﻹﺟﺎﺑﺔ ﻭﺃﻣﺔ اﻟﺪﻋﻮﺓ ﻗﻮﻟﻪ ﻻ ﻳﺸﺮﻙ ﺑﺎﻟﻠﻪ ﺷﻴﺌﺎ ﻭﻓﻲ ﺭﻭاﻳﺔ اﻟﺒﺨﺎﺭﻱ ﻓﻲ اﻟﻠﺒﺎﺱ ﺑﻠﻔﻆ ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﺛﻢ‬
‫ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ اﻟﺤﺪﻳﺚ ﻭﻧﻔﻲ اﻟﺸﺮﻙ ﻳﺴﺘﻠﺰﻡ ﺇﺛﺒﺎﺕ اﻟﺘﻮﺣﻴﺪ ﻭاﻟﺸﺎﻫﺪ ﻟﻪ ﺣﺪﻳﺚ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻦ ﻣﺎﺕ ﻳﺸﺮﻙ ﺑﺎﻟﻠﻪ ﺷﻴﺌﺎ ﺩﺧﻞ اﻟﻨﺎﺭ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﺠﻲء ﻋﻦ ﻗﺮﻳﺐ‬

‫ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ اﺗﺒﻌﻮا اﻝﺳﻮاﺩ اﻷﻋﻈﻢ‬
‫‪ adalah kelompok 4 madzhab.‬اﻝﺳﻮاﺩ اﻷﻋﻈﻢ‪Yang ditafsiri bahwa lafadz‬‬

‫) ﺳﻠﻢ اﻷﺻﻮﻝ ﺷﺮﺡ ﻧﻬﺎﻳﺔ اﻟﻮﺻﻮﻝ (ﺟ ‪ 4‬ﺻ‬

‫ﻗﺎﻝ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻜﻢ ﺑﺎﻝﺳﻮاﺩ اﻷﻋﻈﻢ ‪ .‬ﻭﻟﻤﺎ اﻧﺘﺸﺮﺕ اﻟﻤﺬاﻫﺐ اﻟﺤﻘﺔ ﺑﺎﻧﻘﺮاﺽ ﺃﺋﻤﺘﻬﺎ ﺇﻻ اﻟﻤﺬاﻫﺐ اﻷﺭﺑﻌﺔ اﻟﺘﻰ اﻧﺘﺸﺮﺕ ﺃﺗﺒﺎﻋﻬﺎ‬
‫ﻛﺎﻥ ﺃﺗﺒﺎﻋﻬﺎ اﺗﺒﺎﻋﺎ ﻟﻞﺳﻮاﺩ اﻷﻋﻈﻢ ﻭاﻟﺨﺮﻭﺝ ﻋﻨﻬﺎ ﺧﺮﻭﺟﺎ ﻋﻦ اﻝﺳﻮاﺩ اﻷﻋﻈﻢ‬
‫)‪ 161‬ﻛﺸﻒ اﻷﺳﺮاﺭ (ﺟ ‪ 6‬ﺻ‬
‫اﻟﻤﺮاﺩ ﻣﻦ اﻝﺳﻮاﺩ اﻷﻋﻈﻢ ﻋﺎﻣﺔ اﻟﻤﺆﻣﻨﻴﻦ ﺃﻯ ﺟﻤﻴﻌﻬﻢ ‪ ,‬ﻭﻟﻬﺬا ﻗﺎﻝ ﻭﻛﻠﻬﻢ ﺗﻔﺴﻴﺮا ﻭﺗﺄﻛﻴﺪا ﻟﻠﻌﺎﻣﺔ ‪ ,‬ﻷﻥ ﻫﺬا اﻟﻠﻔﻆ ﻳﻄﻠﻖ ﻋﻠﻰ اﻷﻛﺜﺮ ﻣﻤﻦ ﻫﻮ‬
‫ﺃﻣﺔ ﻣﻄﻠﻘﺔ ﺃﻯ ﻣﻤﻦ ﻫﻮ ﻣﻦ اﻷﻣﺔ ﻋﻠﻰ اﻹﻃﻼﻕ ﻭﻫﻢ اﻟﻤﺆﻣﻨﻮﻥ اﻟﺬﻳﻦ ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﻫﻮاء ﺑﺪﻉ ‪ ,‬ﻓﺈﻥ اﻟﻜﻔﺎﺭ ﻭﺃﻫﻞ اﻷﻫﻮاء ﻟﻴﺴﻮا ﻣﻦ اﻷﻣﺔ ﻋﻠﻰ‬
‫اﻹﻃﻼﻕ ﺑﻞ ﻫﻢ ﺃﻣﺔ ﺩﻋﻮﺓ ﻻ ﺃﻣﺔ ﻣﺘﺎﺑﻌﺔ‪ .‬ﻭﺫﻛﺮ ﻓﻰ اﻟﻤﻴﺰاﻥ ﺃﻥ اﻟﻤﺮاﺩ ﻣﻦ اﻝﺳﻮاﺩ اﻷﻋﻈﻢ ﻫﻮ اﻟﻜﻞ اﻟﺬﻯ ﻫﻮ ﺃﻋﻈﻢ ﻣﻤﺎ ﺩﻭﻥ اﻟﻜﻞ ﻭﻳﺠﺐ‬
‫اﻟﺤﻤﻞ ﻋﻠﻴﻪ ﺗﻮﻓﻴﻘﺎ ﺑﻴﻦ اﻟﺪﻻﺋﻞ اﻟﺴﻤﻌﻴﺔ ﻛﻠﻬﺎ ﺃﻭ اﻟﻤﺮاﺩ ﻣﻦ ﻣﺘﺎﺑﻌﺔ اﻝﺳﻮاﺩ اﻷﻋﻈﻢ ﻣﺘﺎﺑﻌﺔ اﻷﻛﺜﺮ ‪ ,‬ﻭﻟﻜﻦ ﻓﻴﻤﺎ ﺇﺫا ﻭﺟﺪ اﻹﺟﻤﺎﻉ ﻣﻦ ﺟﻤﻴﻊ‬
‫ﺃﻫﻠﻪ ‪ ,‬ﺛﻢ ﺧﺎﻟﻒ اﻟﺒﻌﺾ ﺑﺸﺒﻬﺔ اﻋﺘﺮﺿﺖ ﻟﻬﻢ ﻷﻥ ﺭﺟﻮﻋﻬﻢ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ﺑﻌﺪ ﺻﺤﺔ اﻹﺟﻤﺎﻉ‬
‫‪: 188‬ﺳﻨﻦ اﻟﺒﻴﻬﻘﻲ اﻟﻜﺒﺮﻯ ﺟ‪ 8 :‬ﺻ‬
‫ﺛﻢ ﻗﺎﻝ ﺇﻥ ﺑﻨﻲ ﺇﺳﺮاﺋﻴﻞ ﺗﻔﺮﻗﻮا ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻭﺇﻥ ﻫﺬﻩ اﻷﻣﺔ ﺗﺰﻳﺪ ﻋﻠﻴﻬﻢ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﻓﻲ اﻟﻨﺎﺭ ﺇﻻ اﻝﺳﻮاﺩ اﻷﻋﻈﻢ ﻗﻠﺖ ﻳﺎ ﺃﺑﺎ ﺃﻣﺎﻣﺔ‬
‫ﺃﻻ ﺗﺮﻯ ﻣﺎ ﻳﻔﻌﻠﻮﻥ ﻗﺎﻝ ﻋﻠﻴﻬﻢ ﻣﺎ ﺣﻤﻠﻮا ﻭﻋﻠﻴﻜﻢ ﻣﺎ ﺣﻤﻠﺘﻢ‬
‫‪: 20 - 21‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ ﺟ‪ 2 :‬ﺻ‬
‫اﻓﺘﺮﻗﺖ ﺑﻜﺴﺮ اﻟﻬﻤﺰﺓ ﻣﻦ اﻻﻓﺘﺮاﻕ ﺿﺪ اﻻﺟﺘﻤﺎﻉ اﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻣﺆﻧﺚ ﻭاﺣﺪ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﺑﻜﺴﺮ اﻟﻔﺎء ﻭﻫﻲ اﻟﻄﺎﺋﻔﺔ ﻣﻦ اﻟﻨﺎﺱ ﻭﺗﻔﺮﻗﺖ‬
‫ﻫﻮ ﺑﻤﻌﻨﻰ اﻓﺘﺮﻗﺖ ﻓﻤﻐﺎﻳﺮﺓ اﻟﺘﻌﺒﻴﺮ ﻟﻠﺘﻔﻨﻦ اﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ اﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪﻫﻢ ﻭﺗﻔﺮﻗﺖ ﺃﻣﺘﻲ ﻓﻲ اﻷﺻﻮﻝ اﻟﺪﻳﻨﻴﺔ ﻻ اﻟﻔﺮﻭﻉ‬
‫اﻟﻔﻘﻬﻴﺔ ﺇﺫ اﻷﻭﻟﻰ ﻫﻲ اﻟﻤﺨﺼﻮﺻﺔ ﺑﺎﻟﺬﻡ ﻭﺃﺭاﺩ ﺑﺎﻷﻣﺔ ﻣﻦ ﺗﺠﻤﻌﻬﻢ ﺩاﺋﺮﺓ اﻟﺪﻋﻮﺓ ﻣﻦ ﺃﻫﻞ اﻟﻘﺒﻠﺔ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﺯاﺩ ﻓﻲ ﺭﻭاﻳﺔ ﻛﻠﻬﺎ‬
‫ﻓﻲ اﻟﻨﺎﺭ ﺇﻻ ﻭاﺣﺪﺓ ﺯاﺩ ﻓﻲ ﺭﻭاﻳﺔ ﻷﺣﻤﺪ ﻭﻏﻴﺮﻩ ﻭاﻟﺠﻤﺎﻋﺔ ﺃﻱ ﺃﻫﻞ اﻟﺴﻨﺔ ﻭاﻟﺠﻤﺎﻋﺔ ﻭﻓﻲ ﺭﻭاﻳﺔ ﻫﻲ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ اﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﺑﻲ ﻭﺃﺻﻮﻝ‬
‫اﻟﻔﺮﻕ ﺳﺘﺔ ﺣﺮﻭﺭﻳﺔ ﻭﻗﺪﺭﻳﺔ ﻭﺟﻬﻤﻴﺔ ﻭﻣﺮﺟﺌﺔ ﻭﺭاﻓﻀﺔ ﻭﺟﺒﺮﻳﺔ ﻭاﻧﻘﺴﻤﺖ ﻛﻞ ﻣﻨﻬﺎ ﺇﻟﻰ اﺛﻨﺘﻲ ﻋﺸﺮﺓ ﻓﺮﻗﺔ ﻓﺼﺎﺭﺕ اﺛﻨﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻭﻗﻴﻞ ﺑﻞ‬
‫ﻋﺸﺮﻭﻥ ﺭﻭاﻓﺾ ﻭﻋﺸﺮﻭﻥ ﺧﻮاﺭﺝ ﻭﻋﺸﺮﻭﻥ ﻗﺪﺭﻳﺔ ﻭﺳﺒﻌﺔ ﻣﺮﺟﺌﺔ ﻭﻭاﺣﺪﺓ ﻧﺠﺎﺩﻳﺔ ﻭﻭاﺣﺪﺓ ﻓﺮاﺭﻳﺔ ﻭﻭاﺣﺪﺓ ﺟﻬﻤﻴﺔ ﻭﺛﻼﺙ ﻛﺮاﻣﻴﺔ ﻭﻗﻴﻞ‬
‫ﻭﻗﻴﻞ ﻭﻗﻴﻞ ﻭﻗﺎﻝ اﻟﻤﺤﻘﻖ اﻟﺪﻭاﻧﻲ ﻭﻣﺎ ﻳﺘﻮﻫﻢ ﻣﻦ ﺃﻧﻪ ﺇﻥ ﺣﻤﻞ ﻋﻠﻰ ﺃﺻﻮﻝ اﻟﻤﺬاﻫﺐ ﻓﻬﻲ ﺃﻗﻞ ﻣﻦ ﻫﺬﻩ اﻟﻌﺪﺓ ﺃﻭ ﻋﻠﻰ ﻣﺎ ﻳﺸﻤﻞ اﻟﻔﺮﻭﻉ ﻓﻬﻲ‬
‫ﺃﻛﺜﺮ ﺗﻮﻫﻢ ﻻ ﻣﺴﺘﻨﺪ ﻟﻪ ﻟﺠﻮاﺯ ﻛﻮﻥ اﻷﺻﻮﻝ اﻟﺘﻲ ﺑﻴﻨﻬﺎ ﻣﺨﺎﻟﻔﺔ ﻣﻘﻴﺪ ﺑﻬﺎ ﻫﺬا اﻟﻌﺪﺩ ﺃﻭ ﻳﻘﺎﻝ ﻟﻌﻠﻬﻢ ﻓﻲ ﻭﻗﺖ ﻣﻦ اﻷﻭﻗﺎﺕ ﺑﻠﻐﻮا ﻫﺬا اﻟﻌﺪﺩ ﻭﺇﻥ‬
‫ﺯاﺩﻭا ﺃﻭ ﻧﻘﺼﻮا ﻓﻲ ﺃﻛﺜﺮ اﻷﻭﻗﺎﺕ ﻭاﻋﻠﻢ ﺃﻥ ﺟﻤﻴﻊ اﻟﻤﺬاﻫﺐ اﻟﺘﻲ ﻓﺎﺭﻗﺖ اﻟﺠﻤﺎﻋﺔ ﺇﺫا اﻋﺘﺒﺮﺗﻬﺎ ﻭﺗﺄﻣﻠﺘﻬﺎ ﻟﻢ ﺗﺠﺪ ﻟﻬﺎ ﺃﺻﻼ ﻓﻠﺬﻟﻚ ﺳﻤﻮا ﻓﺮﻗﺎ‬
‫ﻷﻧﻬﻢ ﻓﺎﺭﻗﻮا اﻹﺟﻤﺎﻉ ﻭﻫﺬا ﻣﻦ ﻣﻌﺠﺰاﺗﻪ ﻷﻧﻪ ﺇﺧﺒﺎﺭ ﻋﻦ ﻏﻴﺐ ﻭﻗﻊ ﻭﻫﺬﻩ اﻟﻔﺮﻕ ﻭﺇﻥ ﺗﺒﺎﻳﻨﺖ ﻣﺬاﻫﺒﻬﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺇﺛﺒﺎﺕ اﻟﺼﺎﻧﻊ ﻭﺃﻧﻪ اﻟﻜﺎﻣﻞ‬
‫ﻣﻄﻠﻘﺎ اﻟﻐﻨﻲ ﻋﻦ ﻛﻞ ﺷﻲء ﻭﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻨﻪ ﺷﻲء ﻓﺈﻥ ﻗﻴﻞ ﻣﺎ ﻭﺛﻮﻗﻚ ﺑﺄﻥ ﺗﻠﻚ اﻟﻔﺮﻗﺔ اﻟﻨﺎﺟﻴﺔ ﻫﻲ ﺃﻫﻞ اﻟﺴﻨﺔ ﻭاﻟﺠﻤﺎﻋﺔ ﻣﻊ ﺃﻥ ﻛﻞ ﻭاﺣﺪ ﻣﻦ‬
‫اﻟﻔﺮﻕ ﻳﺰﻋﻢ ﺃﻧﻪ ﻫﻲ ﺩﻭﻥ ﻏﻴﺮﻩ ﻗﻠﻨﺎ ﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻻﺩﻋﺎء ﻭاﻟﺘﺜﺒﺖ ﺑﺎﺳﺘﻌﻤﺎﻝ اﻟﻮﻫﻢ اﻟﻘﺎﺻﺮ ﻭاﻟﻘﻮﻝ اﻟﺰاﻋﻢ ﺑﻞ ﺑﺎﻟﻨﻘﻞ ﻋﻦ ﺟﻬﺎﺑﺬﺓ ﻫﺬﻩ اﻟﺼﻨﻌﺔ‬
‫ﻭﺃﺋﻤﺔ ﺃﻫﻞ اﻟﺤﺪﻳﺚ اﻟﺬﻳﻦ ﺟﻤﻌﻮا ﺻﺤﺎﺡ اﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺃﻣﺮ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺣﻮاﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ ﻭﺃﺣﻮاﻝ‬
‫اﻟﺼﺤﺐ ﻭاﻟﺘﺎﺑﻌﻴﻦ ﻛﺎﻟﺸﻴﺨﻴﻦ‬
‫ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ اﻟﺜﻘﺎﺕ اﻟﻤﺸﺎﻫﻴﺮ اﻟﺬﻳﻦ اﺗﻔﻖ ﺃﻫﻞ اﻟﻤﺸﺮﻕ ﻭاﻟﻤﻐﺮﺏ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻓﻲ ﻛﺘﺒﻬﻢ ﻭﺗﻜﻔﻞ ﺑﺎﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻛﺸﻒ ﻣﺸﻜﻼﺗﻬﺎ‬
‫ﻛﺎﻟﺨﻄﺎﺑﻲ ﻭاﻟﺒﻐﻮﻱ ﻭاﻟﻨﻮﻭﻱ ﺟﺰاﻫﻢ اﻟﻠﻪ ﺧﻴﺮا ﺛﻢ ﺑﻌﺪ اﻟﻨﻘﻞ ﻳﻨﻈﺮ ﺇﻟﻰ ﻣﻦ ﺗﻤﺴﻚ ﺑﻬﺪﻳﻬﻢ ﻭاﻗﺘﻔﻰ ﺃﺛﺮﻫﻢ ﻭاﻫﺘﺪﻯ ﺑﺴﻴﺮﺗﻬﻢ ﻓﻲ اﻷﺻﻮﻝ‬
‫ﻭاﻟﻔﺮﻭﻉ ﻓﻴﺤﻜﻢ ﺑﺄﻧﻬﻢ ﻫﻢ ﻭﻓﻴﻪ ﻛﺜﺮﺓ ﺃﻫﻞ اﻟﻀﻼﻝ ﻭﻗﻠﺔ ﺃﻫﻞ اﻟﻜﻤﺎﻝ ﻭاﻟﺤﺚ ﻋﻠﻰ اﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭاﻟﺴﻨﺔ ﻭﻟﺰﻭﻡ ﻣﺎ ﻋﻠﻴﻪ اﻟﺠﻤﺎﻋﺔ ﻭﻛﺬا‬
‫اﻟﺤﺎﻛﻢ ﻭاﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ اﻟﺰﻳﻦ اﻟﻌﺮاﻗﻲ ﻓﻲ ﺃﺳﺎﻧﻴﺪﻩ ﺟﻴﺎﺩ ﻭﺭﻭاﻩ اﻟﺤﺎﻛﻢ ﻣﻦ ﻋﺪﺓ ﻃﺮﻕ ﺛﻢ ﻗﺎﻝ ﻫﺬﻩ ﺃﺳﺎﻧﻴﺪ ﺗﻘﻮﻡ ﺑﻬﺎ اﻟﺤﺠﺔ ﻭﻋﺪﻩ‬
‫اﻟﻤﺆﻟﻒ ﻣﻦ اﻟﻤﺘﻮاﺗﺮ‬
‫‪: 532 – 533‬اﻋﺘﻘﺎﺩ ﺃﻫﻞ اﻟﺴﻨﺔ ﺟ‪ 3 :‬ﺻ‬
 ‫ﻗﺎﻝ ﻭﺳﻤﻌﺖ اﺳﺤﺎﻕ ﻳﻘﻮﻝ ﻋﻼﻣﺔ ﺟﻬﻢ ﻭاﺻﺤﺎﺑﻪ ﺩﻋﻮاﻫﻢ ﻋﻠﻰ اﻫﻞ اﻟﺠﻤﺎﻋﺔ ﻭﻣﺎ اﻭﻟﻌﻮا ﺑﻪ ﻣﻦ اﻟﻜﺬﺏ ﺃﻧﻬﻢ ﻣﺸﺒﻬﺔ ﺑﻞ ﻫﻢ اﻟﻤﻌﻄﻠﺔ ‪938‬‬
‫ﻭﻟﻮ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ ﺑﻜﻤﺎﻟﻪ ﻓﻲ اﺳﻔﻞ اﻷﺭﺿﻴﻦ ﻭاﻋﻠﻰ اﻟﺴﻤﻮاﺕ ﻋﻠﻰ ﻣﻌﻨﻰ ﻭاﺣﺪ ﻭﻛﺬﺑﻮا ﻓﻲ ﺫﻟﻚ ﻭﻟﺰﻣﻬﻢ اﻟﻜﻔﺮ‬
‫ﺫﺩﻛﺮﻩ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻗﺎﻝ ﺳﻤﻌﺖ اﺑﻲ ﻳﻘﻮﻝ ﻋﻼﻣﺔ اﻟﺠﻬﻤﻴﺔ ﺗﺴﻤﻴﺘﻬﻢ ﺃﻫﻞ اﻟﺴﻨﺔ ﻣﺸﺒﻬﺔ ﻭﻋﻼﻣﺔ اﻟﻘﺪﺭﻳﺔ ﺗﺴﻤﻴﺘﻬﻢ اﻫﻞ اﻟﺴﻨﺔ ﻣﺠﺒﺮﺓ ‪939‬‬
‫ﻭﻋﻼﻣﺔ اﻟﻤﺮﺟﺌﺔ ﺗﺴﻤﻴﺘﻬﻢ اﻫﻞ اﻟﺴﻨﺔ ﻧﻘﺼﺎﻧﻴﺔ ﻭﻋﻼﻣﺔ اﻟﻤﻌﺘﺰﻟﺔ ﺗﺴﻤﻴﺘﻬﻢ ﺃﻫﻞ اﻟﺴﻨﺔ ﺣﺸﻮﻳﺔ ﻭﻋﻼﻣﺔ اﻟﺮاﻓﻀﺔ ﺗﺴﻤﻴﺘﻬﻢ ﺃﻫﻞ اﻟﺴﻨﺔ ﻧﺎﺑﺘﺔ‬
‫‪: 148‬ﺷﺮﺡ اﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺟ‪ 15 :‬ﺻ‬
‫ﻗﺎﻝ اﻻﻣﺎﻡ اﺑﻮ ﻋﺒﺪ اﻟﻠﻪ اﻟﻤﺎﺯﺭﻱ اﺧﺘﻠﻒ اﻟﻨﺎﺱ ﻓﻲ ﺗﻔﻀﻴﻞ ﺑﻌﺾ اﻟﺼﺤﺎﺑﺔ ﻋﻠﻲ ﺑﻌﺾ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻻ ﻧﻔﺎﺿﻞ ﺑﻞ ﻧﻤﺴﻚ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‬
‫اﻟﺠﻤﻬﻮﺭ ﺑﺎﻟﺘﻔﻀﻴﻞ ﺛﻢ اﺧﺘﻠﻔﻮا ﻓﻘﺎﻝ اﻫﻞ اﻟﺴﻨﺔ اﻓﻀﻠﻬﻢ اﺑﻮ ﺑﻜﺮ اﻟﺼﺪﻳﻖ ﻭﻗﺎﻝ اﻟﺨﻄﺎﺑﻴﺔ اﻓﻀﻠﻬﻢ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﻭﻗﺎﻟﺖ اﻟﺮاﻭﻧﺪﻳﺔ اﻓﻀﻠﻬﻢ‬
‫اﻟﻌﺒﺎﺱ ﻭﻗﺎﻟﺖ اﻟﺸﻴﻌﺔ ﻋﻠﻲ ﻭاﺗﻔﻖ اﻫﻞ اﻟﺴﻨﺔ ﻋﻠﻰ اﻥ اﻓﻀﻠﻬﻢ اﺑﻮ ﺑﻜﺮ ﺛﻢ ﻋﻤﺮ ﻗﺎﻝ ﺟﻤﻬﻮﺭﻫﻢ ﺛﻢ ﻋﺜﻤﺎﻥ ﺛﻢ ﻋﻠﻲ ﻭﻗﺎﻝ ﺑﻌﺾ اﻫﻞ اﻟﺴﻨﺔ ﻣﻦ‬
‫اﻫﻞ اﻟﻜﻮﻓﺔ ﺑﺘﻘﺪﻳﻢ ﻋﻠﻲ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻭاﻟﺼﺤﻴﺢ اﻟﻤﺸﻬﻮﺭ ﺗﻘﺪﻳﻢ ﻋﺜﻤﺎﻥ ﻗﺎﻝ اﺑﻮ ﻣﻨﺼﻮﺭ اﻟﺒﻐﺪاﺩﻱ اﺻﺤﺎﺑﻨﺎ ﻣﺠﻤﻌﻮﻥ ﻋﻠﻰ اﻥ اﻓﻀﻠﻬﻢ اﻟﺨﻠﻔﺎء‬
‫اﻻﺭﺑﻌﺔ ﻋﻠﻰ اﻟﺘﺮﺗﻴﺐ اﻟﻤﺬﻛﻮﺭ ﺛﻢ ﺗﻤﺎﻡ اﻟﻌﺸﺮﺓ ﺛﻢ اﻫﻞ ﺑﺪﺭ ﺛﻢ اﺣﺪ ﺛﻢ ﺑﻴﻌﺔ اﻟﺮﺿﻮاﻥ ﻭﻣﻤﻦ ﻟﻪ ﻣﺰﻳﺔ اﻫﻞ اﻟﻌﻘﺒﺘﻴﻦ ﻣﻦ اﻻﻧﺼﺎﺭ ﻭﻛﺬﻟﻚ‬
‫اﻟﺴﺎﺑﻘﻮﻥ اﻻﻭﻟﻮﻥ ﻭﻫﻢ ﻣﻦ ﺻﻠﻰ اﻟﻰ اﻟﻘﺒﻠﺘﻴﻦ ﻓﻲ ﻗﻮﻝ اﺑﻦ اﻟﻤﺴﻴﺐ ﻭﻃﺎﺋﻔﺔ‬
‫‪: 260‬ﻣﺠﻤﻊ اﻟﺰﻭاﺋﺪ ﺟ‪ 7 :‬ﺻ‬
‫ﺃﻻ ﺇﻥ ﺑﻨﻲ ﺇﺳﺮاﺋﻴﻞ اﻓﺘﺮﻗﺖ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﺿﺎﻟﺔ ﺇﻻ ﻓﺮﻗﺔ ﻭاﺣﺪﺓ اﻹﺳﻼﻡ ﻭﺟﻤﺎﻋﺘﻬﻢ ﺛﻢ ﺇﻧﻬﺎ اﻓﺘﺮﻗﺖ ﻋﻠﻰ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﺿﺎﻟﺔ ﺇﻻ ﻭاﺣﺪﺓ اﻹﺳﻼﻡ ﻭﺟﻤﺎﻋﺘﻬﻢ ﺛﻢ ﺇﻧﻜﻢ ﺗﻜﻮﻧﻮﻥ ﻋﻠﻰ اﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﻓﻲ اﻟﻨﺎﺭ ﺇﻻ‬
‫ﻭاﺣﺪﺓ اﻹﺳﻼﻡ ﻭﺟﻤﺎﻋﺘﻬﻢ ﺭﻭاﻩ اﻟﻄﺒﺮاﻧﻲ‬

‫‪ -17‬ﻓﺘﺢ اﻟﻤﻌﻴﻦ‪-‬ﺑﺎﺏ اﻟﺒﻴﻊ‪ -‬ﺻﻔﺤﺔ‬

‫ﻭ ) ﺷﺮﻁ ( ﻓﻲ ﺑﻴﻊ ﻣﻮﺻﻮﻑ ﻓﻲ ﺫﻣﺔ ) ﻭﻳﻘﺎﻝ ﻟﻪ اﻟﺴﻠﻢ ﻣﻊ اﻟﺸﺮﻭﻁ اﻟﻤﺬﻛﻮﺭﺓ ﻟﻞﺑﻴﻊ ﻏﻴﺮ اﻟﺮﻭءﻳﺔ (‬
‫ﻗﺒﺾ ﺭﺃﺱ ﻣﺎﻝ ) ﻣﻌﻴﻦ ﺃﻭ ﻓﻲ اﻝﺫﻣﺔ (‬
‫ﻓﻲ ﻣﺠﻠﺲ ﺧﻴﺎﺭ ﻭﻫﻮ ( ﻗﺒﻞ ﺗﻔﺮﻕ ) ﻣﻦ ﻣﺠﻠﺲ اﻟﻌﻘﺪ ﻭﻟﻮ ﻛﺎﻥ ﺭﺃﺱ اﻟﻤﺎﻝ ﻣﻨﻔﻌﺔ‬
‫ﻭﺇﻧﻤﺎ ﻳﺘﺼﻮﺭ ﺗﺴﻠﻴﻢ اﻟﻤﻨﻔﻌﺔ ﺑﺘﺴﻠﻴﻢ اﻟﻌﻴﻦ ﻛﺪاﺭ ﻭﺣﻴﻮاﻥ ﻭﻟﻤﺴﻠﻢ ﺇﻟﻴﻪ ﻗﺒﻀﻪ ﻭﺭﺩﻩ ﻟﻤﺴﻠﻢ ﻭﻟﻮ ﻋﻦ ﺩﻳﻨﻪ‬
‫ﻭﻛﻮﻥ ﻣﺴﻠﻢ ﻓﻴﻪ ﺩﻳﻨﺎ ) ﻓﻲ اﻝﺫﻣﺔ ﺣﺎﻻ ﻛﺎﻥ ﺃﻭ ﻣﺆﺟﻼ ﻷﻧﻪ اﻟﺬﻱ ﻭﺿﻊ ﻟﻪ ﻟﻔﻆ اﻟﺴﻠﻢ ﻓﺄﺳﻠﻤﺖ ﺇﻟﻴﻚ ﺃﻟﻔﺎ ﻓﻲ ﻫﺬا اﻟﻌﻴﻦ ﺃﻭ ﻫﺬا ﻓﻲ ﻫﺬا ﻟﻴﺲ (‬
‫ﺳﻠﻤﺎ ﻻﻧﺘﻔﺎء اﻟﺸﺮﻁ ﻭﻻ ﺑﻴﻊا ﻻﺧﺘﻼﻝ ﻟﻔﻈﻪ ﻭﻟﻮ ﻗﺎﻝ ﺇﺷﺘﺮﻳﺖ ﻣﻨﻚ ﺛﻮﺑﺎ ﺻﻔﺘﻪ ﻛﺬا ﺑﻬﺬﻩ اﻟﺪﺭاﻫﻢ ﻓﻘﺎﻝ ﺑﻌﺘﻚ‬
‫ﻛﺎﻥ ﺑﻴﻊا ﻋﻨﺪ اﻟﺸﻴﺨﻴﻦ ﻧﻈﺮا ﻟﻠﻔﻆ‬
‫ﻭﻗﻴﻞ ﺳﻠﻢ ﻧﻈﺮا ﻟﻠﻤﻌﻨﻰ‬

‫‪ -23‬ﺣﺎﺷﻴﺔ ﺇﻋﺎﻧﺔ اﻟﻄﺎﻟﺒﻴﻦ‪-‬اﻟﺠﺰء ‪ -3‬ﺻﻔﺤﺔ‬

‫‪.‬ﻗﻮﻟﻪ‪ :‬ﻭﻟﻮ ﻗﺎﻝ اﺷﺘﺮﻳﺖ ﺇﻟﺦ) ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻔﺮﻋﺔ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ(‬
‫‪.‬ﻗﻮﻟﻪ‪ :‬ﻛﺎﻥ ﺑﻴﻊا) ﺃﻱ ﻛﺎﻥ ﻫﺬا اﻟﻌﻘﺪ ﺑﻴﻊا ‪ -‬ﻻ ﺳﻠﻤﺎ ‪ -‬ﻋﻨﺪ اﻟﺸﻴﺨﻴﻦ(‬
‫‪.‬ﻗﺎﻝ ﻓﻲ اﻟﻨﻬﺎﻳﺔ‪ :‬ﻭﻫﻮ اﻻﺻﺢ ﻫﻨﺎ ‪ -‬ﻛﻤﺎ ﺻﺤﺤﻪ ﻓﻲ اﻟﺮﻭﺿﺔ ‪( -‬ﻗﻮﻟﻪ‪ :‬ﻧﻈﺮا ﻟﻠﻔﻆ) ﺃﻱ اﻋﺘﺒﺎﺭا ﺑﺎﻟﻠﻔﻆ‪ ،‬ﺃﻱ ﻭﻫﻮ ﻟﻔﻆ اﻝﺑﻴﻊ ﻭاﻟﺸﺮاء‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﻴﻞ ﺳﻠﻢ ﻧﻈﺮا ﻟﻠﻤﻌﻨﻰ) ﺃﻱ ﻭﻫﻮ ﺑﻴﻊ ﺷﺊ ﻣﻮﺻﻮﻑ ﻓﻲ اﻝﺫﻣﺔ‪ ،‬ﻭاﻟﻠﻔﻆ ﻻ ﻳﻌﺎﺭﺿﻪ‪ ،‬ﻻﻥ ﻛﻞ ﺳﻠﻢ ﺑﻴﻊ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻛﻞ ﺻﺮﻑ ﺑﻴﻊ‪( ،‬‬
‫‪.‬ﻭﺇﻃﻼﻕ اﻝﺑﻴﻊ ﻋﻠﻰ اﻟﺴﻠﻢ ﺇﻃﻼﻕ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ‬
‫ﻗﺎﻝ ﻓﻲ اﻟﺘﺤﻔﺔ‪ :‬ﻓﻌﻠﻰ اﻻﻭﻝ ‪ -‬ﺃﻱ ﺃﻧﻪ ﺑﻴﻊ ‪ -‬ﻳﺠﺐ ﺗﻌﻴﻴﻦ ﺭﺃﺱ اﻟﻤﺎﻝ ﻓﻲ اﻟﻤﺠﻠﺲ ﺇﺫا ﻛﺎﻥ ﻓﻲ اﻝﺫﻣﺔ‪ ،‬ﻟﻴﺨﺮﺝ ﻋﻦ ﺑﻴﻊ اﻟﺪﻳﻦ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻻ ﻗﺒﻀﻪ‪،‬‬
‫‪.‬ﻭﻳﺜﺒﺖ ﻓﻴﻪ ﺧﻴﺎﺭ اﻟﺸﺮﻁ‪ ،‬ﻭﻳﺠﻮﺯ اﻻﻋﺘﻴﺎﺽ ﻋﻨﻪ‬
‫‪.‬ﻭﻋﻠﻰ اﻟﺜﺎﻧﻲ ‪ -‬ﺃﻱ ﺃﻧﻪ ﺳﻠﻢ ‪ -‬ﻳﻨﻌﻜﺲ ﺫﻟﻚ‪ ،‬ﻭﻣﺤﻞ اﻟﺨﻼﻑ ﺇﺫا ﻟﻢ ﻳﺬﻛﺮ ﺑﻌﺪﻩ ﻟﻔﻆ اﻟﺴﻠﻢ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺳﻠﻤﺎ اﺗﻔﺎﻗﺎ اﻩ‬

‫‪ -445‬ﺣﺎﺷﻴﺔ اﻟﺒﺠﻴﺮﻣﻲ ﻋﻠﻰ اﻟﻤﻨﻬﺎﺝ‪-‬ﻛﺘﺎﺏ اﻟﺴﻠﻢ‪ -‬ﺻﻔﺤﺔ‬

‫ﻭاﻟﺮاﺟﺢ ﺃﻧﻪ ﺑﻴﻊ ﻓﻼ ﻳﺸﺘﺮﻁ ﻗﺒﺾ ﻓﻲ اﻟﻤﺠﻠﺲ ﻟﻜﻦ ﻳﺸﺘﺮﻁ اﻟﺘﻌﻴﻴﻦ ﻓﻲ اﻟﻤﺠﻠﺲ ﻟﺌﻼ ﻳﻜﻮﻥ ﺑﻴﻊ ﺩﻳﻦ ﺑﺪﻳﻦ ﻭﻳﺠﻮﺯ اﻻﻋﺘﻴﺎﺽ ﻋﻦ اﻟﺜﻤﻦ ﻭﻳﺜﺒﺖ‬
‫ﻓﻴﻪ ﺧﻴﺎﺭ اﻟﺸﺮﻁ ‪ ،‬ﻭﺃﻣﺎ اﻻﻋﺘﻴﺎﺽ ﻋﻦ اﻟﻢﺑﻴﻊ ﻓﻼ ﻳﺼﺢ ﻋﻠﻰ اﻟﻘﻮﻟﻴﻦ ﺷﻮﺑﺮﻱ ﻣﻊ ﺯﻳﺎﺩﺓ ( ﻗﻮﻟﻪ ‪ :‬ﻭاﻟﺘﺤﻘﻴﻖ ﺃﻧﻪ ﺑﻴﻊ ) ﻫﻮ اﻟﻤﻌﺘﻤﺪ اﻋﺘﺒﺎﺭا‬
‫ﺑﺎﻟﻠﻔﻆ ﻭاﻷﺣﻜﺎﻡ ﻓﻴﻪ ﺃﻳﻀﺎ ﺗﺎﺑﻌﺔ ﻟﻠﻔﻆ ﻓﻼ ﻳﺸﺘﺮﻁ ﻗﺒﺾ ﺛﻤﻨﻪ ﻓﻲ اﻟﻤﺠﻠﺲ ﻭﻳﺼﺢ اﻻﻋﺘﻴﺎﺽ ﻋﻨﻪ ﻭاﻟﺤﻮاﻟﺔ ﺑﻪ ﻭﻋﻠﻴﻪ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ اﻷﺣﻜﺎﻡ ‪،‬‬
‫‪ .‬ﻭﻫﺬا ﻗﻮﻝ ﺛﺎﻟﺚ ﻗﺼﺪ ﺑﻪ اﻟﺠﻤﻊ ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ‬
 ‫ﻭﻛﻮﻧﻪ ﺳﻠﻤﺎ ﻧﻈﺮا ﻟﻠﻤﻌﻨﻰ ﺿﻌﻴﻒ‬

‫‪ -401‬ﺣﻮاﺷﻲ اﻟﺸﺮﻭاﻧﻲ ﻭاﻟﻌﺒﺎﺩﻱ‪-‬اﻟﺠﺰء ‪ -4‬ﺻﻔﺤﺔ‬

‫‪.‬ﻭﻻ ﻳﺼﺢ ﺑﻴﻊ اﻟﻤﺒﻴﻊ اﻟﺦ) ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ اﻟﺮﻭﺽ ﺃﻱ ﻭاﻟﻤﻐﻨﻲ ﻭﺇﻥ ﺃﺫﻥ اﻟﺒﺎﺋﻊ ﻭﻗﺒﺾ اﻟﺜﻤﻦ اﻧﺘﻬﻰ اﻩ(‬
‫‪.‬ﺳﻢ ﻗﻮﻝ اﻟﻤﺘﻦ (ﻗﺒﻞ ﻗﺒﻀﻪ) ﺃﻱ ﺗﻘﺪﻳﺮا اﻩ‬
‫ﻧﻬﺎﻳﺔ ﻗﺎﻝ ﻋ ﺷ ﺃﻱ ﻭﻟﻮ ﻛﺎﻥ اﻟﻘﺒﺾ اﻟﻤﻨﻔﻲ ﺗﻘﺪﻳﺮا ﻛﺄﻥ ﻳﺸﺘﺮﻱ ﻃﻌﺎﻣﺎ ﻣﻘﺪﺭا ﺑﺎﻟﻜﻴﻞ ﻓﻘﺒﻀﻪ ﺟﺰاﻓﺎ ﻻ ﻳﺼﺢ اﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺣﺘﻰ ﻳﻜﻴﻠﻪ ﻭﻳﺪﺧﻞ‬
‫ﻓﻲ ﺿﻤﺎﻧﻪ اﻩ ﻭﻗﺎﻝ اﻟﺮﺷﻴﺪﻱ ﻗﻮﻟﻪ ﻭﻟﻮ ﺗﻘﺪﻳﺮا ﻏﺎﻳﺔ ﻓﻲ اﻟﻘﺒﺾ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﻻ ﻳﺼﺢ ﺑﻴﻌﻪ ﻗﺒﻞ ﻗﺒﻀﻪ اﻟﺤﻘﻴﻘﻲ ﻭاﻟﺘﻘﺪﻳﺮﻱ ﺃﻱ ﻓﺎﻟﺸﺮﻁ ﻭﺟﻮﺩ‬
‫اﻟﻘﺒﺾ ﻭﻟﻮ اﻟﺘﻘﺪﻳﺮﻱ ﺣﺘﻰ ﻳﺼﺢ اﻟﺘﺼﺮﻑ ﺇﺫا ﻭﺿﻌﻪ اﻟﺒﺎﺋﻊ ﻛﻤﺎ ﻣﺮ ﻭﺇﻥ ﻟﻢ ﻳﺤﺼﻞ اﻟﺤﻘﻴﻘﻲ ﻭﻣﺎ ﻓﻲ ﺣﺎﺷﻴﺔ اﻟﺸﻴﺦ ﻣﻤﺎ ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻏﺎﻳﺔ ﻓﻲ‬
‫اﻟﻤﺒﻴﻊ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﻻ ﻳﺼﺢ ﺑﻴﻊ ﻭﻟﻮ ﻣﻘﺪﺭا ﺑﻨﺤﻮ اﻟﻜﻴﻞ ﺃﻭ اﻟﻮﺯﻥ ﻗﺒﻞ ﻗﺒﻀﻪ ﻳﺒﻌﺪﻩ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﺬا ﻏﺮﺿﻪ ﻟﻜﺎﻥ اﻟﻤﻨﺎﺳﺐ ﻓﻲ اﻟﻐﺎﻳﺔ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻭﻟﻮ ﻏﻴﺮ ﻣﻘﺪﺭ ﺇﺫ اﻟﻤﻘﺪﺭ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﻏﻴﺮﻩ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ اﻩ‬

‫‪Jual barang yang tidak dimiliki.. Boleh menurut hambali‬‬

‫‪ -528‬اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪-‬اﻟﺠﺰء اﻟﺮاﺑﻊ‪-‬ﺷﺮﻭﻁ ﻓﻲ ﻣﺤﻞ اﻟﻌﻘﺪ‪ -‬ﺻﻔﺤﺔ‬

‫ﻭﺃﻣﺎ اﻟﺤﻨﺎﺑﻠﺔ (‪ : )1‬ﻓﻠﻢ ﻳﺸﺘﺮﻃﻮا ﻫﺬا اﻟﺸﺮﻁ‪ ،‬ﻭاﻛﺘﻔﻮا ﺑﻤﻨﻊ اﻟﺒﻴﻊ اﻟﻤﺸﺘﻤﻞ ﻋﻠﻰ اﻟﻐﺮﺭ (‪ )2‬اﻟﺬﻱ ﻧﻬﻰ ﻋﻨﻪ اﻟﺸﺮﻉ‪ ،‬ﻣﺜﻞ ﺑﻴﻊ اﻟﺤﻤﻞ ﻓﻲ‬
‫اﻟﺒﻄﻦ ﺩﻭﻥ اﻷﻡ‪ ،‬ﻭﺑﻴﻊ اﻟﻠﺒﻦ ﻓﻲ اﻟﻀﺮﻉ‪ ،‬ﻭاﻟﺼﻮﻑ ﻋﻠﻰ ﻇﻬﺮ اﻟﻐﻨﻢ‪ .‬ﻭﺃﺟﺎﺯﻭا ﻓﻴﻤﺎ ﻋﺪا ﺫﻟﻚ ـ ﻛﻤﺎ ﻗﺮﺭ اﺑﻦ ﺗﻴﻤﻴﺔ ﻭاﺑﻦ اﻟﻘﻴﻢ ـ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ‬
‫ﻋﻨﺪ اﻟﻌﻘﺪ ﺇﺫا ﻛﺎﻥ ﻣﺤﻘﻖ اﻟﻮﺟﻮﺩ ﻓﻲ اﻟﻤﺴﺘﻘﺒﻞ ﺑﺤﺴﺐ اﻟﻌﺎﺩﺓ‪ ،‬ﻛﺒﻴﻊ اﻟﺪاﺭ ﻋﻠﻰ اﻟﻬﻴﻜﻞ ﺃﻭ اﻟﺨﺮﻳﻄﺔ؛ ﻷﻧﻪ ﻟﻢ ﻳﺜﺒﺖ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ ﻻ‬
‫ﻓﻲ اﻟﻜﺘﺎﺏ ﻭﻻ ﻓﻲ اﻟﺴﻨﺔ ﻭﻻ ﻓﻲ ﻛﻼﻡ اﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺭﺩ ﻓﻲ اﻟﺴﻨﺔ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ اﻟﻐﺮﺭ‪ :‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ‪ ،‬ﺳﻮاء ﺃﻛﺎﻥ‬
‫ﻣﻮﺟﻮﺩا ﺃﻡ ﻣﻌﺪﻭﻣﺎ ﻛﺒﻴﻊ اﻟﻔﺮﺱ ﻭاﻟﺠﻤﻞ اﻟﺸﺎﺭﺩ‪ ،‬ﻓﻠﻴﺴﺖ اﻟﻌﻠﺔ ﻓﻲ اﻟﻤﻨﻊ ﻻ اﻟﻌﺪﻡ ﻭﻻ اﻟﻮﺟﻮﺩ‪ ،‬ﻓﺒﻴﻊ اﻟﻤﻌﺪﻭﻡ ﺇﺫا ﻛﺎﻥ ﻣﺠﻬﻮﻝ اﻟﻮﺟﻮﺩ ﻓﻲ‬
‫‪.‬اﻟﻤﺴﺘﻘﺒﻞ ﺑﺎﻃﻞ ﻟﻠﻐﺮﺭ‪ ،‬ﻻ ﻟﻠﻌﺪﻡ‬
‫ﺑﻞ ﺇﻥ اﻟﺸﺮﻉ ﺻﺤﺢ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ ﻓﻲ ﺑﻌﺾ اﻟﻤﻮاﺿﻊ‪ ،‬ﻓﺈﻧﻪ ﺃﺟﺎﺯ ﺑﻴﻊ اﻟﺜﻤﺮ ﺑﻌﺪ ﺑﺪء ﺻﻼﺣﻪ‪ ،‬ﻭاﻟﺤﺐ ﺑﻌﺪ اﺷﺘﺪاﺩﻩ‪ ،‬ﻭاﻟﻌﻘﺪ ﻓﻲ ﻫﺬﻩ اﻟﺤﺎﻟﺔ‬
‫‪.‬ﻭﺭﺩ ﻋﻠﻰ اﻟﻤﻮﺟﻮﺩ ﻭاﻟﻤﻌﺪﻭﻡ اﻟﺬﻱ ﻟﻢ ﻳﺨﻠﻖ ﺑﻌﺪ‬
‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ اﻹﻧﺴﺎﻥ ﻓﺎﻟﺴﺒﺐ ﻓﻴﻪ‪ :‬ﻫﻮ اﻟﻐﺮﺭ ﻟﻌﺪﻡ اﻟﻘﺪﺭﺓ ﻋﻠﻰ اﻟﺘﺴﻠﻴﻢ‪ ،‬ﻻ ﺃﻧﻪ ﻣﻌﺪﻭﻡ‬

‫( ﻟﻤﺸﺘﺮ ) ﺑﻘﻴﺪ ﺯﺩﺗﻪ ﺑﻘﻮﻟﻲ ( ﺟﺎﻫﻞ ) ﺑﻤﺎ ﻳﺄﺗﻲ ( ﺧﻴﺎﺭ ﺑﺘﻐﺮﻳﺮ ﻓﻌﻠﻲ ﻭﻫﻮ ﺣﺮاﻡ ) ﻟﻠﺘﺪﻟﻴﺲ ﻭاﻟﻀﺮﺭ ( ﻛﺘﺼﺮﻳﺔ ) ﻟﺤﻴﻮاﻥ ﻭﻟﻮ ﻏﻴﺮ ﻣﺄﻛﻮﻝ‬
‫ﻭﻫﻲ ﺃﻥ ﻳﺘﺮﻙ ﺣﻠﺒﻪ ﻗﺼﺪا ﻣﺪﺓ ﻗﺒﻞ ﺑﻴﻌﻪ ﻟﻴﻮﻫﻢ اﻟﻤﺸﺘﺮﻱ ﻛﺜﺮﺓ اﻟﻠﺒﻦ ﻭاﻷﺻﻞ ﻓﻲ ﺗﺤﺮﻳﻤﻬﺎ ﺧﺒﺮ اﻟﺼﺤﻴﺤﻴﻦ ﻻ ﺗﺼﺮﻭا اﻹﺑﻞ ﻭاﻟﻐﻨﻢ ﻓﻤﻦ‬
‫اﺑﺘﺎﻋﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻱ ﺑﻌﺪ اﻟﻨﻬﻲ ﻓﻬﻮ ﺑﺨﻴﺮ اﻟﻨﻈﺮﻳﻦ ﺑﻌﺪ ﺃﻥ ﻳﺤﻠﺒﻬﺎ ﺇﻥ ﺭﺿﻴﻬﺎ ﺃﻣﺴﻜﻬﺎ ﻭﺇﻥ ﺳﺨﻄﻬﺎ ﺭﺩﻫﺎ ﻭﺻﺎﻋﺎ ﻣﻦ ﺗﻤﺮ‬
‫ﻭﻗﻴﺲ ﺑﺎﻹﺑﻞ ﻭاﻟﻐﻨﻢ ﻏﻴﺮﻫﻤﺎ ﺑﺠﺎﻣﻊ اﻟﺘﺪﻟﻴﺲ ﻭﺗﺼﺮﻭا ﺑﻮﺯﻥ ﺗﺰﻛﻮا ﻣﻦ ﺻﺮﻯ اﻟﻤﺎء ﻓﻲ اﻟﺤﻮﺽ ﺟﻤﻌﻪ ﻓﻠﻮ ﻟﻢ ﻳﻘﺼﺪ اﻟﺘﺼﺮﻳﺔ ﻟﻨﺴﻴﺎﻥ ﺃﻭ‬
‫ﻧﺤﻮﻩ ﻓﻔﻲ ﺛﺒﻮﺕ اﻟﺨﻴﺎﺭ ﻭﺟﻬﺎﻥ ﻓﻲ اﻟﺸﺮﺣﻴﻦ ﻭاﻟﺮﻭﺿﺔ ﺃﺣﺪﻫﻤﺎ اﻟﻤﻨﻊ ﻭﺑﻪ ﺟﺰﻡ اﻟﻐﺰاﻟﻲ ﻭاﻟﺤﺎﻭﻱ اﻟﺼﻐﻴﺮ ﻟﻌﺪﻡ اﻟﺘﺪﻟﻴﺲ ﻭﺃﺻﺤﻬﻤﺎ ﻋﻨﺪ‬
‫اﻟﻘﺎﺿﻲ ﻭاﻟﺒﻐﻮﻱ ﺛﺒﻮﺗﻪ ﻟﺤﺼﻮﻝ اﻟﻀﺮﺭ ﻭﺭﺟﺤﻪ اﻷﺫﺭﻋﻲ ﻭﻗﺎﻝ ﺃﻧﻪ ﻗﻀﻴﺔ ﻧﺺ اﻷﻡ ( ﻭﺗﺤﻤﻴﺮ ﻭﺟﻪ ﻭﺗﺴﻮﻳﺪ ﺷﻌﺮ ﻭﺗﺠﻌﻴﺪﻩ ) اﻟﺪاﻝ ﻋﻠﻰ‬
‫ﻗﻮﺓ اﻟﺒﺪﻥ ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ اﻟﺘﻮاء ﻭاﻧﻘﺒﺎﺽ ﻻ ﻣﻔﻠﻔﻞ اﻟﺴﻮﺩاﻥ ( ﻭﺣﺒﺲ ﻣﺎء ﻗﻨﺎﺓ ﺃﻭ ) ﻣﺎء ( ﺭﺣﻰ ﺃﺭﺳﻞ ) ﻛﻞ ﻣﻨﻬﻤﺎ ( ﻋﻨﺪ اﻟﺒﻴﻊ )‬
‫ﻭﺗﻌﺒﻴﺮﻱ ﺑﺎﻟﺘﻐﺮﻳﺮ اﻟﻔﻌﻠﻲ ﻣﻊ ﺗﻤﺜﻴﻠﻲ ﻟﻪ ﺑﻤﺎ ﺫﻛﺮ ﺃﻋﻢ ﻣﻤﺎ ﻋﺒﺮ ﺑﻪ ( ﻻ ﻟﻄﺦ ﺛﻮﺑﻪ ) ﺃﻱ اﻟﺮﻗﻴﻖ ( ﺑﻤﺪاﺩ ) ﺗﺨﻴﻴﻼ ﻟﻜﺘﺎﺑﺘﻪ ﻓﺄﺧﻠﻒ ﻓﻼ ﺧﻴﺎﺭ ﻓﻴﻪ‬
‫ﺇﺫ ﻟﻴﺲ ﻓﻴﻪ ﻛﺒﻴﺮ ﻏﺮﺭ ﻟﺘﻘﺼﻴﺮ اﻟﻤﺸﺘﺮﻱ ﺑﻌﺪﻡ اﻣﺘﺤﺎﻧﻪ ﻭاﻟﺴﺆاﻝ ﻋﻨﻪ ( ﻭﺑﻈﻬﻮﺭ ﻋﻴﺐ ) ﺑﻘﻴﺪ ﺯﺩﺗﻪ ﺑﻘﻮﻟﻲ ( ﺑﺎﻕ ) ﺑﺄﻥ ﻟﻢ ﻳﺰﻝ ﻗﺒﻞ اﻟﻔﺴﺦ (‬
‫ﻳﻨﻘﺺ ) ﺑﻔﺘﺢ اﻟﻴﺎء ﻭﺿﻢ اﻟﻘﺎﻑ ﺃﻓﻀﺢ ﻣﻦ ﺿﻢ اﻟﻴﺎء ﻭﻛﺴﺮ اﻟﻘﺎﻑ اﻟﻤﺸﺪﺩﺓ ( اﻟﻌﻴﻦ ﻧﻘﺼﺎ ﻳﻔﻮﺕ ﺑﻪ ﻏﺮﺽ ﺻﺤﻴﺢ ﺃﻭ ) ﺗﻨﻘﺺ ( ﻗﻴﻤﺘﻬﺎ‬
‫ﻭﻏﻠﺐ ﻓﻲ ﺟﻨﺴﻬﺎ ) ﺃﻱ اﻟﻌﻴﻦ ( ﻋﺪﻣﻪ ) ﺇﺫ اﻟﻐﺎﻟﺐ ﻓﻲ اﻷﻋﻴﺎﻥ اﻟﺴﻼﻣﺔ ﻭﺧﺮﺝ ﺑﺎﻟﻘﻴﺪ اﻷﻭﻝ ﻣﺎ ﻟﻮ ﺯاﻝ اﻟﻌﻴﺐ ﻗﺒﻞ اﻟﻔﺴﺦ ﻭﺑﺎﻟﺜﺎﻧﻲ ﻗﻄﻊ ﺃﺻﺒﻊ‬
‫ﺯاﺋﺪﺓ ﻭﻓﻠﻘﺔ ﻳﺴﻴﺮﺓ ﻣﻦ ﻓﺨﺬ ﺃﻭ ﺳﺎﻕ ﻻ ﻳﻮﺭﺙ ﺷﻴﺌﺎ ﻭﻻ ﻳﻔﻮﺕ ﻏﺮﺿﺎ ﻓﻼ ﺧﻴﺎﺭ ﺑﻬﻤﺎ ﻭﺑﺎﻟﺜﺎﻟﺚ ﻣﺎ ﻻ ﻳﻐﻠﺐ ﻓﻴﻪ ﻣﺎ ﺫﻛﺮ ﻛﻘﻠﻊ ﺳﻦ ﻓﻲ اﻟﻜﺒﺮ‬
‫ﻭﺛﻴﻮﺑﺔ ﻓﻲ ﺃﻭاﻧﻬﺎ ﻓﻲ اﻷﻣﺔ ﻓﻼ ﺧﻴﺎﺭ ﺑﻪ ﻭﺇﻥ ﻧﻘﺼﺖ اﻟﻘﻴﻤﺔ ﺑﻪ ﻭﺫﻟﻚ ( ﻛﺨﺼﺎء ) ﺑﺎﻟﻤﺪ ﻟﺤﻴﻮاﻥ ﻟﻨﻘﺼﻪ اﻟﻤﻔﻮﺕ ﻟﻠﻐﺮﺽ ﻣﻦ اﻟﻔﺤﻞ ﻓﺈﻧﻪ ﻳﺼﻠﺢ‬
‫ﻟﻤﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ اﻟﺨﺼﻲ ﻭﺇﻥ ﺯاﺩﺕ ﻗﻴﻤﺘﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﺭﻗﻴﻘﺎ ﻛﺎﻥ اﻟﺤﻴﻮاﻥ ﺃﻭ ﺑﻬﻴﻤﺔ ﻓﻘﻮﻟﻲ ﻛﺨﺼﺎء ﺃﻋﻢ ﻣﻦ ﻗﻮﻟﻪ ﻛﺨﺼﺎء ﺭﻗﻴﻖ ( ﻭﺟﻤﺎﺡ )‬
‫ﻣﻨﻪ ﺑﺎﻟﻜﺴﺮ ﺃﻱ اﻣﺘﻨﺎﻋﻪ ﻋﻠﻰ ﺭاﻛﺒﻪ ( ﻭﻋﺾ ) ﻭﺭﻣﺢ ﻟﻨﻘﺺ اﻟﻘﻴﻤﺔ ﺑﺬﻟﻚ ( ﻭﺯﻧﺎ ﻭﺳﺮﻗﺔ ﻭﺇﺑﺎﻕ ) ﻣﻦ ﺭﻗﻴﻖ ﺃﻱ ﺑﻜﻞ ﻣﻨﻬﺎ ﻭﺇﻥ ﻟﻢ ﺗﺘﻜﺮﺭ ﺗﺎﺏ‬
‫ﻋﻨﻪ ﺃﻭ ﻟﻢ ﻳﺘﺐ ﻟﺬﻟﻚ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺻﻐﻴﺮا ﺃﻭ ﻛﺒﻴﺮا ﺧﻼﻓﺎ ﻟﻠﻬﺮﻭﻱ ﻓﻲ اﻟﺼﻐﻴﺮ ( ﻭﺑﺨﺮ ) ﻣﻨﻪ ﻭﻫﻮ اﻟﻨﺎﺷﻲء ﻣﻦ ﺗﻐﻴﺮ اﻟﻤﻌﺪﺓ ﻟﻤﺎ ﻣﺮ‬
‫ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‬
 ‫ﺃﻣﺎ ﺗﻐﻴﺮ اﻟﻔﻢ ﻟﻘﻠﺢ اﻷﺳﻨﺎﻥ ﻓﻼ ﻟﺰﻭاﻟﻪ ﺑﺎﻟﺘﻨﻈﻴﻒ ( ﻭﺻﻨﺎﻥ ) ﻣﻨﻪ ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺴﺘﺤﻜﻤﺎ ﻟﻤﺎ ﻣﺮ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺃﻣﺎ اﻟﺼﻨﺎﻥ‬
‫ﻟﻌﺎﺭﺽ ﻋﺮﻕ ﺃﻭ ﺣﺮﻛﺔ ﻋﻨﻴﻔﺔ ﺃﻭ اﺟﺘﻤﺎﻉ ﻭﺳﺦ ﻓﻼ ( ﻭﺑﻮﻝ ) ﻣﻨﻪ ( ﺑﻔﺮاﺵ ) ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ﺑﺄﻥ اﻋﺘﺎﺩﻩ ﻓﻲ ﻏﻴﺮ ﺃﻭاﻧﻪ ﻟﻤﺎ ﻣﺮ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ‬
‫ﺃﻧﺜﻰ ﻓﻘﻮﻟﻲ ﻣﻦ ﺯﻳﺎﺩﺗﻲ ( ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ) ﺭاﺟﻊ ﻟﻠﻤﺴﺄﻟﺘﻴﻦ ﺳﻮاء ( ﺃﺣﺪﺙ ) اﻟﻌﻴﺐ ( ﻗﺒﻞ اﻟﻘﺒﺾ ) ﻟﻠﻤﺒﻴﻊ ﺑﺄﻥ ﻗﺎﺭﻥ اﻟﻌﻘﺪ ﺃﻡ ﺣﺪﺙ ﺑﻌﺪﻩ ﻗﺒﻞ‬
‫اﻟﻘﺒﺾ ﻷﻥ اﻟﻤﺒﻴﻊ ﺣﻴﻨﺌﺬ ﻣﻦ ﺿﻤﺎﻥ اﻟﺒﺎﺋﻊ ( ﺃﻭ ) ﺣﺪﺙ ( ﺑﻌﺪﻩ ) ﺃﻱ اﻟﻘﺒﺾ ( ﻭاﺳﺘﻨﺪ ﻟﺴﺒﺐ ﻣﺘﻘﺪﻡ ) ﻋﻠﻰ اﻟﻘﺒﺾ ( ﻛﻘﻄﻌﺔ ) ﺃﻱ اﻟﻤﺒﻴﻊ اﻟﻌﺒﺪ‬
‫ﺃﻭ اﻷﻣﺔ ( ﺑﺠﻨﺎﻳﺔ ﺳﺎﺑﻘﺔ ) ﻋﻠﻰ اﻟﻘﺒﺾ ﺟﻬﻠﻬﺎ اﻟﻤﺸﺘﺮﻯ ﻷﻧﻪ ﻟﺘﻘﺪﻡ ﺳﺒﺒﻪ ﻛﺎﻟﻤﺘﻘﺪﻡ ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﻪ ﻓﻼ ﺧﻴﺎﺭ ﻟﻪ ﻭﻻ ﺃﺭﺵ ( ﻭﻳﻀﻤﻨﻪ ) ﺃﻱ‬
‫اﻟﻤﺒﻴﻊ ( اﻟﺒﺎﺋﻊ ) ﺑﺠﻤﻴﻊ اﻟﺜﻤﻦ ( ﺑﻘﺘﻠﻪ ﺑﺮﺩﺓ ) ﻣﺜﻼ ( ﺳﺎﺑﻘﺔ ) ﻋﻠﻰ ﻗﺒﻀﻪ ﺟﻬﻠﻬﺎ اﻟﻤﺸﺘﺮﻱ‬
‫ﻷﻥ ﻗﺘﻠﻪ ﻟﺘﻘﺪﻡ ﺳﺒﺒﻪ ﻛﺎﻟﻤﺘﻘﺪﻡ ﻓﻴﻨﻔﺴﺦ اﻟﺒﻴﻊ ﻓﻴﻪ ﻗﺒﻴﻞ اﻟﻘﺘﻞ ﻓﺈﻥ ﻛﺎﻥ اﻟﻤﺸﺘﺮﻱ ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﻓﻼ ﺷﻲء ﻟﻪ ( ﻻ ﺑﻤﻮﺗﻪ ﺑﻤﺮﺽ ﺳﺎﺑﻖ ) ﻋﻠﻰ ﻗﺒﺾ‬
‫ﺟﻬﻠﻪ اﻟﻤﺸﺘﺮﻱ ﻓﻼ ﻳﻀﻤﻨﻪ اﻟﺒﺎﺋﻊ ﻷﻥ اﻟﻤﺮﺽ ﻳﺰﺩاﺩ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺇﻟﻰ اﻟﻤﻮﺕ ﻓﻠﻢ ﻳﺤﺼﻞ ﺑﺎﻟﺴﺎﺑﻖ ﻭﻟﻠﻤﺸﺘﺮﻱ ﺃﺭﺵ اﻟﻤﺮﺽ ﻭﻫﻮ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺔ‬
‫اﻟﻤﺒﻴﻊ ﺻﺤﻴﺤﺎ ﻭﻣﺮﻳﻀﺎ ﻣﻦ اﻟﺜﻤﻦ ﻓﺈﻥ ﻛﺎﻥ اﻟﻤﺸﺘﺮﻱ ﻋﺎﻟﻤﺎ ﺑﻪ ﻓﻼ ﺷﻲء ﻟﻪ‬
‫ﻭﻳﺘﻔﺮﻉ ﻋﻠﻰ ﻣﺴﺄﻟﺘﻲ اﻟﺮﺩﺓ ﻭاﻟﻤﺮﺽ ﻣﺆﻧﺔ اﻟﺘﺠﻬﻴﺰ ﻓﻬﻲ ﻋﻠﻰ اﻟﺒﺎﺋﻊ ﻓﻲ ﺗﻠﻚ ﻭﻋﻠﻰ اﻟﻤﺸﺘﺮﻱ ﻓﻲ ﻫﺬﻩ ( ﻭﻟﻮ ﺑﺎﻉ ) ﺣﻴﻮاﻧﺎ ﺃﻭ ﻏﻴﺮﻩ ) (‬
‫ﺑﺸﺮﻁ ﺑﺮاءﺗﻪ ﻣﻦ اﻟﻌﻴﻮﺏ ) ﻓﻲ اﻟﻤﺒﻴﻊ ( ﺑﺮﻱء ﻋﻦ ﻋﻴﺐ ﺑﺎﻃﻦ ﺑﺤﻴﻮاﻥ ﻣﻮﺟﻮﺩ ) ﻓﻴﻪ ( ﺣﺎﻝ اﻟﻌﻘﺪ ﺟﻬﻠﻪ ) ﺑﺨﻼﻑ ﻏﻴﺮ اﻟﻌﻴﺐ اﻟﻤﺬﻛﻮﺭ ﻓﻼ‬
‫ﻳﺒﺮﺃ ﻋﻦ ﻋﻴﺐ ﻓﻲ ﻏﻴﺮ اﻟﺤﻴﻮاﻥ ﻭﻻ ﻓﻴﻪ ﻟﻜﻦ ﺣﺪﺙ ﺑﻌﺪ اﻟﺒﻴﻊ ﻭﻗﺒﻞ اﻟﻘﺒﺾ ﻣﻄﻠﻘﺎ ﻻﻧﺼﺮاﻑ اﻟﺸﺮﻁ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ﻣﻮﺟﻮﺩا ﻋﻨﺪ اﻟﻌﻘﺪ ﻭﻻ ﻋﻦ‬
‫ﻋﻴﺐ ﻇﺎﻫﺮ ﻓﻲ اﻟﺤﻴﻮاﻥ ﻋﻠﻤﻪ اﻟﺒﺎﺋﻊ ﺃﻭﻻ ﻭﻻ ﻋﻦ ﻋﻴﺐ ﺑﺎﻃﻦ ﻓﻲ اﻟﺤﻴﻮاﻥ ﻋﻠﻤﻪ ﻭاﻷﺻﻞ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﺭﻭاﻩ اﻟﺒﻴﻬﻘﻲ ﻭﺻﺤﺤﻪ ﺃﻥ اﺑﻦ ﻋﻤﺮ‬
‫ﺑﺎﻉ ﻋﺒﺪا ﻟﻪ ﺑﺜﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺑﺎﻟﺒﺮاءﺓ ﻓﻘﺎﻝ ﻟﻪ اﻟﻤﺸﺘﺮﻱ ﺑﻪ ﺩاء ﻟﻢ ﺗﺴﻤﻪ ﻟﻲ ﻓﺎﺧﺘﺼﻤﺎ ﺇﻟﻰ ﻋﺜﻤﺎﻥ ﻓﻘﻀﻰ ﻋﻠﻰ اﺑﻦ ﻋﻤﺮ ﺃﻥ ﻳﺤﻠﻒ ﻟﻘﺪ ﺑﺎﻋﻪ‬
‫اﻟﻌﺒﺪ ﻭﻣﺎ ﺑﻪ ﺩاء ﻳﻌﻠﻤﻪ ﻓﺄﺑﻰ ﺃﻥ ﻳﺤﻠﻒ ﻭاﺭﺗﺠﻊ اﻟﻌﺒﺪ ﻓﺒﺎﻋﻪ ﺑﺄﻟﻒ ﻭﺧﻤﺴﻤﺎﺋﺔ ﺩﻝ ﻗﻀﺎء ﻋﺜﻤﺎﻥ ﻋﻠﻰ اﻟﺒﺮاءﺓ ﻓﻲ ﺻﻮﺭﺓ اﻟﺤﻴﻮاﻥ اﻟﻤﺬﻛﻮﺭﺓ ﻭﻗﺪ‬
‫ﻭاﻓﻖ اﺟﺘﻬﺎﺩﻩ ﻓﻴﻬﺎ اﺟﺘﻬﺎﺩ اﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻗﺎﻝ اﻟﺤﻴﻮاﻥ ﻳﺘﻐﺬﻯ ﻓﻲ اﻟﺼﺤﺔ ﻭاﻟﺴﻘﻢ ﻭﺗﺤﻮﻝ ﻃﺒﺎﻋﻪ ﻓﻘﻠﻤﺎ ﻳﻨﻔﻚ ﻋﻦ ﻋﻴﺐ ﺧﻔﻲ ﺃﻭ‬
‫ﻇﺎﻫﺮ ﺃﻱ ﻓﻴﺤﺘﺎﺝ اﻟﺒﺎﺋﻊ ﻓﻴﻪ ﺇﻟﻰ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻟﻴﺜﻖ ﺑﻠﺰﻭﻡ اﻟﺒﻴﻊ ﻓﻴﻤﺎ ﻻﻱ ﻋﻠﻤﻪ ﻣﻦ اﻟﺨﻔﻲ ﺩﻭﻥ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻄﻠﻘﺎ ﻓﻲ ﺣﻴﻮاﻥ ﺃﻭ ﻏﻴﺮﻩ ﻟﺘﻠﺒﻴﺴﻪ‬
‫ﻓﻴﻪ ﻭﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻣﻦ اﻟﻈﺎﻫﺮ ﻓﻴﻬﻤﺎ ﻟﻨﺪﺭﺓ ﺧﻔﺎﺋﻪ ﻋﻠﻴﻪ ﺃﻭ ﻣﻦ اﻟﺨﻔﻲ ﻓﻲ ﻏﻴﺮ اﻟﺤﻴﻮاﻥ ﻛﺎﻟﺠﻮﺯ ﻭاﻟﻠﻮﺯ ﺇﺫ اﻟﻐﺎﻟﺐ ﻋﺪﻡ ﺗﻐﻴﺮﻩ ﺑﺨﻼﻑ اﻟﺤﻴﻮاﻥ‬
‫ﻭاﻟﺒﻴﻊ ﻣﻊ اﻟﺸﺮﻁ اﻟﻤﺬﻛﻮﺭ ﺻﺤﻴﺢ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﻋﻠﻢ ﻣﻦ ﺑﺎﺏ اﻟﻤﻨﺎﻫﻲ ﻷﻧﻪ ﺷﺮﻁ ﻳﺆﻛﺪ اﻟﻌﻘﺪ ﻭﻳﻮاﻓﻖ ﻇﺎﻫﺮ اﻟﺤﺎﻝ ﻭﻫﻮ اﻟﺴﻼﻣﺔ ﻣﻦ اﻟﻌﻴﻮﺏ (‬
‫ﻭﻟﻮ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻋﻤﺎ ﻳﺤﺪﺙ ) ﻣﻨﻬﺎ ﻗﺒﻞ اﻟﻘﺒﺾ ﻭﻟﻮ ﻣﻊ اﻟﻤﻮﺟﻮﺩ ﻣﻨﻬﺎ ( ﻟﻢ ﻳﺼﺢ ) اﻟﺸﺮﻁ ﻷﻧﻪ ﺇﺳﻘﺎﻁ ﻟﻠﺸﻲء ﻗﺒﻞ ﺛﺒﻮﺗﻪ ﻓﻼ ﻳﺒﺮﺃ ﻣﻦ ﺫﻟﻚ‬
‫ﻭﻟﻮ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻋﻦ ﻋﻴﺐ ﻋﻴﻨﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﻌﺎﻳﻦ ﻛﺰﻧﺎ ﺃﻭ ﺳﺮﻗﺔ ﺃﻭ ﺇﺑﺎﻕ ﺑﺮﻱء ﻣﻨﻪ ﻷﻥ ﺫﻛﺮﻫﺎﺇﻋﻼﻡ ﺑﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﻌﺎﻳﻦ ﻛﺒﺮﺹ‬
‫ﻓﺈﻥ ﺃﺭاﻩ ﺇﻳﺎﻩ ﻓﻜﺬﻟﻚ ﻭﺇﻻ ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻪ ﻟﺘﻔﺎﻭﺕ اﻷﻏﺮاﺽ ﺑﺎﺧﺘﻼﻑ ﻗﺪﺭ ﻣﺤﻠﻪ‬

‫‪.‬‬