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Faraid Ahdal PDF
Faraid Ahdal PDF
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ﺑِﺴﻢِ ﺍﷲِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ
ﻳﻘﹸﻮﻝﹸ ﺭﺍﺟِﻲ ﻋﻔﹾـﻮِ ﺭﺑـﻪِ ﺍﻟﹾﻌﻠِـﻲ ﻭﻫﻮ ﺃﹶﺑﻮ ﺑﻜﹾـﺮٍ ﺳـﻠِﻴﻞﹸ ﺍﻷَﻫـﺪﻝِ
ـﺎ
ﺍﻟﹾﺤﻤــﺪ ﷲِ ﺍﻟﱠــﺬِﻱ ﻓﹶﻘﱠﻬﻨــﺎ ﻭﻟِــﺴﻠﹸﻮﻙِ ﺷــﺮﻋِﻪِ ﻧﺒﻬﻨــ
ـﺎ ﺳــﺒﺤﺎﻧﻪ ﺑِــﺎﻟﹾﻘﹶﻠﹶﻢِ -ﻓﹶﻀﻼﹰ ﻭﻣﻨﺎ ﻣِﻨﻪ -ﻣﺎ ﻟﹶـﻢ ﻧﻌﻠﹶـﻢِ
ﻋﻠﱠﻤﻨــ
ﻭﺧــﺼﻨﺎ ﺑِﹶﺄﻓﹾــﻀﻞِ ﺍﻷَﺩﻳــﺎﻥِ ﻭﺍﻟــﺴﻨﺔِ ﺍﻟﹾﻐــﺮﺍﺀِ ﻭﺍﻟﹾﻘﹸــﺮﺁﻥِ
ـﺎ ﻭﻣِﻨـــﺔٍ ﺃﹶﻭﺻـــﻠﹶﻬﺎ ﺇِﻟﹶﻴﻨـــﺎ
ﻓﹶﻜﹶ ـﻢ ﻟﹶ ـﻪ ﻣِ ـﻦ ﻧِﻌﻤ ـﺔٍ ﻋﻠﹶﻴﻨـ
ﻓﹶﺎﻟﺸﻜﹾﺮ ﺩﺍﺋِﻤـﺎ ﻟﹶـﻪ ﻋﻠﹶـﻰ ﻣـﺎ ﺃﹶﻭﻻﹶﻩ ﻻﹶ ﻧﺤــﺼِﻲ ﻟﹶــﻪ ﺇِﻧﻌﺎﻣــﺎ
ﺷﻜﹾﺮﺍ ﻳﻜﹸـﻮﻥﹸ ﺳـﺒﺐ ﺍﻟﹾﻤﺰِﻳـﺪِ ﻟِﻌﺒــﺪِﻩِ ﻣِــﻦ ﻓﹶــﻀﻠِﻪِ ﺍﻟﹾﻤﺪِﻳــﺪِ
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ﺍﻟـﺮﺣِﻴﻢِ ﺛﹸــﻢ ﺻــﻼﹶﺗﻪ ﻣــﻊ ﺍﻟﺘــﺴﻠِﻴﻢِ ﻋﻠﹶﻰ ﺍﻟﻨﺒِﻲ ﺍﻟـﺮﺅﻑِ
ـﺎﺭِ ﻭﺻــﺤﺒِﻪِ ﺍﻷَﻓﹶﺎﺿِــﻞِ ﺍﻷَﺑــﺮﺍﺭِ
ﻣﺤﻤـ ـﺪٍ ﻭﺁﻟِـ ـﻪِ ﺍﻷَﻃﹾﻬــ
ـﻪ
ـﻰ ﺍﻟﹾﻘِﻴﺎﻣـ
ـﺒِﻴﻠِﻬِﻢ ﺇِﻟﹶـ
ـﻰ ﺳـ
ﻭﺗــــﺎﺑِﻌِﻴﻬِﻢ ﺑِﺎ ِﻻﺳــــﺘِﻘﹶﺎﻣﻪ ﻋﻠﹶـ
ﻭﺑﻌﺪ ﻓﹶـﺎﻟﹾﻌِﻠﹾﻢ ﻋﻈِـﻴﻢ ﺍﻟﹾﺠـﺪﻭﻯ ﻻﹶ ﺳِﻴﻤﺎ ﺍﻟﹾﻔِﻘﹾﻪ ﺃﹶﺳـﺎﺱ ﺍﻟﺘﻘﹾـﻮﻯ
ﻓﹶﻬــﻮ ﺃﹶﻫــﻢ ﺳــﺎﺋِﺮِ ﺍﻟﹾﻌﻠﹸــﻮﻡِ ﺇِﺫﹾ ﻫــﻮ ﻟِﻠﹾﺨــﺼﻮﺹِ ﻭﺍﻟﹾﻌﻤــﻮﻡِ
ﻭﻫــﻮ ﻓﹶــﻦ ﻭﺍﺳِــﻊ ﻣﻨﺘــﺸِﺮ ﻓﹸﺮﻭﻋــﻪ ﺑِﺎﻟﹾﻌــﺪ ﻻﹶ ﺗﻨﺤــﺼِﺮ
ﻭﺇِﻧﻤــﺎ ﺗــﻀﺒﻂﹸ ﺑِﺎﻟﹾﻘﹶﻮﺍﻋِــﺪِ ﻓﹶﺤِﻔﹾﻈﹸﻬﺎ ﻣِـﻦ ﺃﹶﻋﻈﹶـﻢِ ﺍﻟﹾﻔﹶﻮﺍﺋِـﺪِ
ﻭﻫــﺬِﻩِ ﺃﹸﺭﺟــﻮﺯﺓﹲ ﻣﺤﺒــﺮﻩ ﻭﺟِﻴـ ـﺰﺓﹲ ﻣﺘﻘﹶﻨـ ـﺔﹲ ﻣﺤـ ـﺮﺭﻩ
ﻧﻈﹶﻤﺖ ﻓِﻴﻬﺎ ﻣﺎ ﻟﹶـﻪ ﻣِـﻦ ﻗﹶﺎﻋِـﺪﻩ ﻛﹸﻠﱢﻴـــﺔٍ ﻣﻘﹶﺮﺑـــﺎ ﻟِﻠﹾﻔﹶﺎﺋِـــﺪﻩ
ﺳــﻤﻴﺘﻬﺎ ﺍﻟﹾﻔﹶﺮﺍﺋِــﺪ ﺍﻟﹾﺒﻬِﻴــﻪ ﻟِﺠﻤﻌِﻬــﺎ ﺍﻟﹾﻔﹶﻮﺍﺋِــﺪ ﺍﻟﹾﻔِﻘﹾﻬِﻴــﻪ
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ـﺎﺋِﺮِ
ﻟﹶﺨﺼﺘﻬﺎ ﺑِﻌـﻮﻥِ ﺭﺑـﻲ ﺍﻟﹾﻘﹶـﺎﺩِﺭِ ﻣِ ـﻦ ﻟﹸﺠ ـﺔِ ﺍﻷَﺷ ـﺒﺎﻩِ ﻭﺍﻟﻨﻈﹶـ
ﻣﺼﻨﻒِ ﺍﻟﹾﺤﺒﺮِ ﺍﻟﺴﻴﻮﻃِﻲ ﺍﻷَﺟـﻞﹼ ﺟﺰﺍﻩ ﺧﻴـﺮﺍ ﺭﺑﻨـﺎ ﻋـﺰ ﻭﺟـﻞﹼ
ﺇِﺷﺎﺭﺓﹰ ﻣِـﻦ ﺷـﻴﺨِﻨﺎ ﺍﻟـﺸﻬﺎﺏِ ﻋﺎﻟِﻲ ﺍﻟﹾﺠﻨﺎﺏِ) (٢ﻣﺮﺷِﺪِ ﺍﻟﻄﱡـﻼﱠﺏِ
ﺃﹶﻋﻨِﻲ ﺍﻟﺼﻔِﻲ ﺃﹶﺣﻤﺪ ﺑﻦ ﺍﻟﻨﺎﺷِـﺮِﻱ ﺣﺎﻭِﻱ ﺍﻟﹾﻤﻌﺎﻟِﻲ ﻭﺍﻟﹾﺠﻤﺎﻝِ ﺍﻟﹾﺒـﺎﻫِﺮِ
ـﻲ ﺃﹶﻓﹾ ـﻀﻞﹶ ﺍﻟﹾﺠ ـﺰﺍﺀِ ﻋﻨــﻲ ﻭﺯﺍﺩﻩ ﻣِــﻦ ﺍﻟﹾﻌﻄﹶــﺎﺀِ
ﺟ ـﺰﺍﻩ ﺭﺑـ
ﻓﹶِﺈﻧــﻪ ﺃﹶﻣﺮﻧِــﻲ ﻓِﻴﻤــﺎ ﻏﹶﺒــﺮ ﺑِ ـﻨﻈﹾﻢِ ﻫ ـﺬِﻩِ ﺍﻟﹾﻘﹶﻮﺍﻋِ ـﺪِ ﺍﻟﹾﻐ ـﺮﺭ
ﻭﻗﹶــﺪ ﺭﺃﹶﻯ ﻛﹸﺮﺍﺳــﺔﹰ ﻛﹶﺘﺒﺘﻬــﺎ ﻣِﻦ ﻣِﻨﺤﺔِ ﺍﻟﹾﻮﻫﺎﺏِ ﻭﺍﺳﺘـﺼﺤﺒﺘﻬﺎ
ـﻰ ﺇِﺗﻤﺎﻣِﻬ ـﺎ
ـﻲ ﺟِ ـﺪﺍ ﻋﻠﹶـ
ﻭﻟﹶﻢ ﺃﹶﻛﹸﻦ ﻓﹶﺮﻏﹾـﺖ ﻣِـﻦ ﻧِﻈﹶﺎﻣِﻬـﺎ ﻓﹶﺤﺜﱠﻨِـ
ﻭﻗﹶﺎﻝﹶ ﻟِﻲ ﻗﹶﻮﺍﻋِـﺪ ﺍﻟﹾﻔِﻘﹾـﻪِ ﺍﻧﻈِـﻢِ ﻳﻨﻔﹶﻊ ﺑِﻬﺎ ﺍﻟﻄﱡﻼﱠﺏ ﻣـﻮﻟِﻲ ﺍﻟـﻨﻌﻢِ
ﻓﹶﻠﹶﻢ ﻳﺴﺎﻋِﺪﻧِﻲ ﺍﻟﹾﻘﹶـﻀﺎﺀُ ﻭﺍﻟﹾﻘﹶـﺪﺭ ﺑِﺎﻟﺴﻌﻲِ ﰲ ﻣﺄﹾﻣﻮﺭِﻩِ ﻋﻠﹶـﻰ ﺍﻷَﺛﹶـﺮ
ﻟِﻜﹶﺜﹾــﺮﺓِ ﺍﻷَﺷــﻐﺎﻝِ ﻭﺍﻟﹾﻌﻮﺍﺋِــﻖِ ﺑِــﺎﻟﻨﻔﹾﺲِ ﻭﺍﻟﹾﻌِﻴــﺎﻝِ ﻭﺍﻟﹾﻌﻼﹶﺋِــﻖِ
ﺛﹸــﻢ ﺃﹶﻓﹶﻘﹾــﺖ ﻓﹶﺎﻣﺘﺜﹶﻠﹾــﺖ ﺃﹶﻣــﺮﻩ ﻭﺧﻀﺖ ﻟِﻠـﺪﺭ ﺍﻟﻨـﺜِﲑِ ﺑﺤـﺮﻩ
ـﻲ ﻣِﻨـﻪ ﺍﻟـﺪﻋﺎﺀُ ﻓﹶـﻀﻼﹶ
ﻭﺇِﻥﹾ ﺃﹶﻛﹸﻦ ﻟﹶـﺴﺖ ﻟِـﺬﹶﺍﻙ ﺃﹶﻫـﻼﹶ ﻓﹶﻤﻄﹾﻠﹶﺒِـ
ﻭﺃﹶﺳــﺄﹶﻝﹸ ﺍﷲَ ﺗﻌــﺎﻟﹶﻰ ﻓِﻴﻬــﺎ ﺇِﻋﺎﻧـــﺔﹰ ﺑِﺤﻘﱢـــﻪِ ﻳﻮﻓِﻴﻬـــﺎ
ﻭﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻧﻈﹾﻤﻬﺎ ﻣِـﻦ ﺍﻟﹾﻌﻤـﻞﹾ ﻟِﻮﺟﻬِـﻪِ ﻭﺧﺎﻟِـﺼﺎ ﻣِـﻦ ﺍﻟﹾﻌِﻠﹶـﻞﹾ
ﻭﺃﹶﻥﹾ ﻳـﺪﻭﻡ ﻧﻔﹾﻌﻬـﺎ ﻟِـﻲ ﻭﻟِﻤـﻦ ﺣ ـﺼﻠﹶﻬﺎ ﻋﻨ ـﻲ ﰲ ﻛﹸ ـﻞﱢ ﺯﻣ ـﻦ
ﻓﹶِﺈﻧــﻪ ﻳﺠِﻴــﺐ ﻣــﻦ ﺩﻋــﺎﻩ ﻭﻻﹶ ﻳﺨِﻴــﺐ ﺃﹶﺣــﺪ ﺭﺟــﺎﻩ
ـﻮﺍﺏِ ﻭﺭِﺑــﻲ ﺍﻟﹾﻤﻠﹾﻬِــﻢ ﻟِﻠــﺼﻮﺍﺏِ
ـﻰ ﺃﹶﺑـ
ـﺎ ﻋﻠﹶـ
ﻭﻗﹶ ـﺪ ﺟﻌﻠﹾﺘﻬـ
)-(٢ﺍﻟﹾﺠﻨﺎﺏ :ﺑﻔﺘﺢ ﺍﳉﻴﻢ ﻧﺎﺣﻴﺔ ﺍﻟﺮﺟﻞ ﺃﻭ ﺷﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳌﺮﺍﺩ ﺃﻧﻪ ﺻﺎﺣﺐ ﻗﹶﺪﺭٍ ﻋﺎﱄ.
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ﺍﻟﹾﺒﺎﺏ ﺍﻷَﻭﻝ :ﰲ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪِ ﺍﻟﹾﺨﻤﺲِ ﺍﻟﹾﺒﻬِﻴﺔِ
ﺍﻟﱠﺘِﻲ ﺗﺮﺟِﻊ ﺇِﻟﹶﻴﻬﺎ ﺟﻤِﻴﻊ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟﹾﻔِﻘﹾﻬِﻴﺔ
ﺍﻟﹾﻔِﻘﹾــﻪ ﻣﺒﻨِــﻲ ﻋﻠﹶــﻰ ﻗﹶﻮﺍﻋِــﺪِ ﺧﻤﺲٍ ﻫِﻲ ﺍﻷُﻣـﻮﺭ ﺑِﺎﻟﹾﻤﻘﹶﺎﺻِـﺪِ
ـﺎﻝﹸ
ـﺎ ﻳﻘﹶـ
ﻭﺑﻌــﺪﻫﺎ ﺍﻟﹾــﻴﻘِﲔ ﻻﹶ ﻳــﺰﺍﻝﹸ ﺑِﺎﻟ ـﺸﻚ ﻓﹶﺎﺳ ـﺘﻤِﻊ ﻟِﻤـ
ﻭﺗﺠﻠِــﺐ ﺍﻟﹾﻤــﺸﻘﱠﺔﹸ ﺍﻟﺘﻴــﺴِﲑﺍ ﺛﹶﺎﻟِﹸﺜﻬــﺎ ﻓﹶﻜﹸــﻦ ﺑِﻬــﺎ ﺧــﺒِﲑﺍ
ـﻀﺮﺭ ﻳﺰﺍﻝﹸ ﻗﹶـﻮﻻﹰ ﻟﹶـﻴﺲ ﻓِﻴـﻪِ ﻏﹶـﺮﺭ
ـﺎﻝﹸ ﺍﻟـ
ـﺎ ﻳﻘﹶـ
ـﺎ ﻓِﻴﻤـ
ﺭﺍﺑِﻌﻬـ
ﺧﺎﻣِﺴﻬﺎ ﺍﻟﹾﻌـﺎﺩﺓﹸ ﻗﹸـﻞﹾ ﻣﺤﻜﱠﻤـﻪ ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﺨﻤﺲ ﺟﻤِﻴﻌـﺎ ﻣﺤﻜﹶﻤـﻪ
ﺑﻞﹾ ﺑﻌﻀﻬﻢ ﻗﹶﺪ ﺭﺟﻊ ﺍﻟﹾﻔِﻘﹾـﻪ ﺇِﻟﹶـﻰ ﻗﹶﺎﻋِــﺪﺓٍ ﻭﺍﺣِــﺪﺓٍ ﻣﻜﹶﻤــﻼﹶ
ﻭﻫﻲ ﺍﻋﺘِﺒﺎﺭ ﺍﻟﹾﺠﻠﹾـﺐِ ﻟِﻠﹾﻤـﺼﺎﻟِﺢِ ﻭﺍﻟــﺪﺭﺀِ ﻟِﻠﹾﻤﻔﹶﺎﺳِــﺪِ ﺍﻟﹾﻘﹶﺒــﺎﺋِﺢِ
ﺑﻞﹾ ﻗﹶﺎﻝﹶ ﻗﹶﺪ ﻳﺮﺟِـﻊ ﻛﹸﻠﱡـﻪ ﺇِﻟﹶـﻰ ﺃﹶﻭﻝِ ﺟﺰﺋﹶــﻲ ﻫــﺬِﻩِ ﻭﻗﹸــﺒِﻼﹶ
ﻭﺇِﺫﹾ ﻋﺮﻓﹾﺖ ﺍﻟﹾﺨﻤـﺲ ﺑِﺎﻟﺘﺠﻤِﻴـﻞِ ﻓﹶﻬﺎﻙ ﺫِﻛﹾﺮﻫـﺎ ﻋﻠﹶـﻰ ﺍﻟﺘﻔﹾـﺼِﻴﻞِ
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ﻣﻘﹾــﺼﻮﺩﻫﺎ ﺍﻟﺘﻤﻴِﻴــﺰ ﻟِﻠﹾﻌِﺒــﺎﺩﻩ ﻣِﻤﺎ ﻳﻜﹸـﻮﻥﹸ ﺷِـﺒﻬﻬﺎ ﰲ ﺍﻟﹾﻌـﺎﺩﻩ
ـﻲ
ﻛﹶﻤﺎ ﺗﻤِﻴﺰ ﺑﻌـﻀﻬﺎ ﻣِـﻦ ﺑﻌـﺾِ ﰲ ﺭﺗ ـﺐٍ ﻛﹶﺎﻟﹾﻐ ـﺴﻞِ ﻭﺍﻟﺘﻮﺿـ
ـﺎﺩﻩ ﻟﹶــﻢ ﺗــﺸﺘﺒِﻪ ﻫﻴﺌﹶﺘﻬــﺎ ﺑِﻌــﺎﺩﻩ
ﻓﹶﻠﹶـﻢ ﺗﻜﹸـﻦ ﺗـﺸﺮﻁﹸ ﰲ ﻋِﺒـ
ﻛﹶﺬﹶﻟِﻚ ﺍﻟﺘـﺮﻭﻙ ﻣـﻊ ﺧِـﻼﹶﻑِ ﰲ ﺑﻌﻀِﻬﺎ ﻭﺍﻟﻨﺪﺏ ﻏﹶﻴـﺮ ﺧـﺎﻑِ
ﻭﻳﺸﺮﻁﹸ ﺍﻟﺘﻌـﻴِﲔ ﻓِﻴﻤـﺎ ﻳﻠﹾﺘـﺒِﺲ ﺩﻭﻥﹶ ﺳِﻮﺍﻩ ﻓﹶﺎﺣﻔﹶﻆِ ﺍﻷَﺻﻞﹶ ﻭﻗِـﺲ
ﻭﻛﹸﻞﱡ ﻣﺎ ﻟِﻨِﻴـﺔِ ﺍﻟﹾﻔﹶـﺮﺽِ ﺍﻓﹾﺘﻘﹶـﺮ ﻓﹶﻨِﻴــﺔﹸ ﺍﻟﺘﻌــﻴِﲔِ ﻓِﻴــﻪِ ﺗﻌﺘﺒــﺮ
ﻭﺍﺳﺘﺜﹾﻨِﻴﻦ ﻣِـﻦ ﺫﹶﻟِـﻚ ﺍﻟﺘﻴﻤﻤـﺎ ﻟِﻠﹾﻔﹶﺮﺽِ ﰲ ﺍﻷَﺻﺢ ﻋِﻨـﺪ ﺍﻟﹾﻌﻠﹶﻤـﺎ
ﻭﺣﻴﺜﹸﻤــﺎ ﻋــﻴﻦ- ﻭﺍﻟﺘﻌــﻴِﲔ ﻻﹶ ﻳﺸﺮﻁﹸ ﺗﻔﹾﺼِﻴﻼﹰ -ﻭﺃﹶﺧﻄﹶـﺎ ﺑﻄﹶـﻼﹶ
ﻭﺧﺮﺟﺖ ﺃﹶﺷـﻴﺎ ﻛﹶﺮﻓﹾـﻊِ ﺃﹶﻛﹾﺒـﺮﺍ ﻣِﻦ ﺣﺪﺙٍ ﻟِﻐـﺎﻟِﻂٍ ﻋـﻦ ﺃﹶﺻـﻐﺮﺍ
ﻸﺩﺍﺀِ ﻭﺍﻟﹾﻘﹶ ـﻀﺎ
ـﺎ ﻟﹶ ـﻪ ﻻﹶ ﻟِ ـ َ
ﻓِﻴﻬـ )(٣
ﻭﻭﺍﺟِﺐ ﰲ ﺍﻟﹾﻔﹶﺮﺽِ ﺃﹶﻥﹾ ﺗﻌﺮﺿـﺎ
ﻟﹶﻜِﻨــﻪ ﻻﹶ ﻳﺠِــﺐ ﺍﻟﺘﻌــﺮﺽ ﻟِﻠﹾﻔﹶﺮﺽِ ﰲ ﻧﺤﻮِ ﺍﻟﺼﻴﺎﻡِ ﻭﺍﻟﹾﻮﺿـﻮ
ﻭﻣﺎ ﻛﹶﻔﹶﻰ ﺍﻟﺘﻮﻛِﻴﻞﹸ ﻓِﻴﻬـﺎ ﺃﹶﺻـﻼﹶ ﻭﺍﺳﺘﺜﹾﻨِﻴﻦ ﻣﻬﻤـﺎ ﺗﻘﹶـﺎﺭِﻥﹾ ﻓِﻌـﻼﹶ
ﻭﺍﻋﺘﺒِﺮ ﺍﻹِﺧﻼﹶﺹ ﰲ ﺍﻟﹾﻤﻨﻮِﻱ ﻓﹶـﻼﹶ ﺗﺼِﺢ ﺑِﺎﻟﺘـﺸﺮِﻳﻚِ ﻓِﻴﻤـﺎ ﻧﻘِـﻼﹶ
ﻭﺍﺳــﺘﺜﹾﻨِﻴﺖ ﺃﹶﺷــﻴﺎﺀُ ﻛﹶﺎﻟﺘﺤِﻴــﻪ ﻣﻊ ﻏﹶﻴﺮِﻫـﺎ ﺗـﺼِﺢ ﻓِﻴﻬـﺎ ﺍﻟﻨﻴـﻪ
ـﺎﺩﻩ ﻣﻘﹶــــﺎﺭِﻥﹲ ﻷَﻭﻝِ ﺍﻟﹾﻌِﺒــــﺎﺩﻩ
ـﺎ ﰲ ﻗﹶ ـﻮﻝِ ﻛﹸ ـﻞﱢ ﻗﹶـ
ﻭﻭﻗﹾﺘﻬـ
ﻭﻧﺤﻮِﻫﺎ ﻭﺍﺳﺘﺜﹾﻨِﻴﺖ ﻣِﻨـﻪ ﺻـﻮﺭ ﻛﹶﺎﻟﺼﻮﻡِ ﻭﺍﻟﺰﻛﹶﺎﺓِ ﻣِﻤﺎ ﻗﹶـﺪ ﺫﹶﻛﹶـﺮ
ﻭﻗﹶﺮﻧﻬــﺎ ﺑِﻜﹸــﻞﱢ ﻟﹶﻔﹾــﻆِ ﺍﻷَﻭﻝِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺫِﻛﹾﺮﺍ ﻭﺍﺟِﺐ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻠِﻲ
ﻧﺤﻮ ﺍﻟـﺼﻼﹶﺓِ ﻟﹶﻜِـﻦِ ﺍﻟﹾﻤﺨﺘـﺎﺭ ﻟِﻠﹾﺒﻌﺾِ ﻳﻜﹾﻔِﻲ ﻋﺮﻓﹰـﺎ ﺍﺳﺘِﺤـﻀﺎﺭ
)-(٣ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺗﻌﺮﺿﺎ :ﺃﻱ ﺗﺘﻌﺮﺽ ﺑﺄﻟﻒ ﺍﻹﻃﻼﻕ ﻭﺑﺈﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﺘﺎﺀ.
٦
ﻛﹶﺬﹶﺍﻙ ﻗﹶﺮﻧﻬـﺎ ﻋﻠﹶـﻰ ﺍﻟﺘﺤﻘِﻴـﻖِ ﺑِــﺎﻷَﻭﻝِ ﺍﻟﻨــﺴﺒِﻲ ﻭﺍﻟﹾﺤﻘِﻴﻘِــﻲ
ﻭﻟﹶﻴﺲ ﺫِﻛﹾﺮﺍ ﻳﺠِﺐ ﺍﺳﺘِﺤـﻀﺎﺭﻫﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹶﺮﺍﻍِ ﺑﻞﹾ ﻛﹶﻔﹶـﻰ ﺍﻧـﺴِﺤﺎﺑﻬﺎ
ـﺎﻭِﻱ
ـﺎﻭِﻱ ﰲ ﻛﹸ ـﻞﱢ ﻣﻮﺿِ ـﻊٍ ﺑِ ـﻼﹶ ﻣﻨـ
ـﺎ ﻓﹶﻘﹶﻠﹾ ـﺐ ﺍﻟﻨـ
ﺃﹶﻣ ـﺎ ﻣﺤﻠﱡﻬـ
ﻓﹶﻠﹶﻴﺲ ﻳﻜﹾﻔِـﻲ ﺍﻟﻠﱠﻔﹾـﻆﹸ ﺑِﺎﻟﻠﱢـﺴﺎﻥِ ﻣــﻊ ﺍﻧﺘِﻔﹶﺎﺋِﻬــﺎ ﻣِــﻦ ﺍﻟﹾﺠﻨــﺎﻥِ
ﻭﺍﻟﻠﱠﻔﹾﻆﹸ ﻭﺍﻟﻠﱢﺴﺎﻥﹸ ﺣﻴـﺚﹸ ﺍﺧﺘﻠﹶﻔﹶـﺎ ﻓﹶﻠﹾﻴﻌﺘﺒﺮ ﺑِﺎﻟﹾﻘﹶﻠﹾﺐِ ﻣِـﻦ ﻏﹶﻴـﺮِ ﺧﻔﹶـﺎ
ـﺎﻡ
ـﺎ ﻫﻤـ
ـﺎﻟﹾﻤﻨﻮِﻱ ﻳـ
ـﻢ ﺑِـ
ﻭﺷــﺮﻃﹸﻬﺎ ﺍﻟﺘﻤﻴِﻴــﺰ ﻭﺍﻹِﺳــﻼﹶﻡ ﻭﺍﻟﹾﻌِﻠﹾـ
ﻭﻋﺪ ﺃﹶﻳـﻀﺎ ﻓﹶﻘﹾـﺪ ﻣـﺎ ﻳﻨـﺎﻓِﻲ ﻭﻧِﻴــﺔﹸ ﺍﻟﹾﻘﹶﻄﹾــﻊِ ﻣِــﻦ ﺍﻟﹾﻤﻨــﺎﻓِﻲ
ﻭﻣِﻨــﻪ ﺭِﺩﺓﹲ ﻓﹶﻌــﺪ ﺍﻟﹾﻘﹸــﺪﺭﻩ ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻨﻮِﻱ ﻓﹶﺎﻓﹾﻘﹶـﻪ ﺃﹶﻣـﺮﻩ
ﻭﻣِﻨ ـﻪ ﻓﹶﻘﹾ ـﺪ ﺍﻟﹾﺠ ـﺰﻡِ ﻭﺍﻟﺘ ـﺮﺩﺩ ﻟﹶﻜِــﻦ ﻫﻨــﺎ ﻣــﺴﺘﺜﹾﻨﻴﺎﺕ ﺗــﺮِﺩ
ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻫﻞﹾ ﻫِﻲ ﺭﻛﹾﻦ ﺃﹶﻭ ﺗﻌـﺪ ْﺷﺮﻃﹰﺎ ﻭﻣﺎ ﻗﹸـﺪﻡ ﻓﹶﻬـﻮ ﺍﻟﹾﻤﻌﺘﻤـﺪ
ﻭﰲ ﺍﻟﹾﻴﻤِﲔِ ﺧﺼﺼﺖ ﻣـﺎ ﻋﻤﻤـﺎ ﻭﻟﹶﻢ ﺗﻌﻤـﻢ ﻣـﺎ ﻳﺨـﺺ ﺟﺰﻣـﺎ
)(٤
ﻭﻧِﻴﺔﹸ ﺍﻟﻼﱠﻓِـﻆِ ﰲ ﺍﻟﹾﺤﻜﹾـﻢِ ﻋﻠﹶـﻰ ﻣﻘﹶﺎﺻِﺪِ ﺍﻟﻠﱠﻔﹾﻆِ ﻛﹶﻤﺎ ﻗﹶﺪ ﺃﹸﺻـﻼﹶ
)(٥
ﻣﻘﹶﺎﺻِﺪ ﺍﻟﻠﱠﻔﹾـﻆِ ﻋﻠﹶﻴﻬـﺎ ﺗﺤﻤـﻞﹸ ﻭﻧِﻴﺔﹸ ﺍﻟﻼﱠﻓِـﻆِ ﻗﹶـﻮﻻﹰ ﻳﺠﻤـﻞﹸ
ﻭﺍﺳﺘﺜﹾﻨِﻲ ﺍﻟﹾﻴﻤِﲔ ﻋِﻨﺪ ﻣـﻦ ﺣﻜﹶـﻢ ﻓﹶﻬﻲ ﻋﻠﹶﻰ ﻧِﻴﺘِـﻪِ ﻻﹶ ﺫِﻱ ﺍﻟﹾﻘﹶـﺴﻢ
ـﺎ ﺗ ـﺄﹶﺩﻯ ﻓِﻌﻠﹸ ـﻪ ﺑِﻨِﻴــﺔِ ﺍﻟﻨﻔﹾــﻞِ ﺍﺳــﺘﺒﺎﻥﹶ ﻧﻘﹾﻠﹸــﻪ
ﻭﺍﻟﹾﻔﹶ ـﺮﺽ ﺭﺑﻤـ
ﺧﺎﺗِﻤــﺔﹲ ﻭﺍﻋﻠﹶــﻢ ﺑِــﺄﹶﻥﱠ ﺍﻟﻨﻴــﻪ ﺑِﺤـﺴﺐِ ﺍﻷَﺑـﻮﺍﺏِ ﰲ ﺍﻟﹾﻜﹶﻴﻔِﻴ ـﻪ
ﺼﻴﺎﻡِ ﻭﺍﻟﺰﻛﹶــﺎﺓِ
ﻛﹶﻨِﻴــﺔِ ﺍﻟﹾﻮﺿــﻮﺀِ ﻭﺍﻟــﺼﻼﹶﺓِ ﻭﺍﻟﹾﺤــﺞ ﻭﺍﻟــ
)-(٤ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﻭﺍﻷﺣﺴﻦ ﻣﺎ ﰲ ﻧﺴﺨﺔ ﻭﻫﻮ :ﰒ ﺫﻛﺮ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺑﻌﺪﻩ :ﻭﻧﻴﺔ ﺍﻟﻼﻓﻆ ﻗﻮﻻ ﳚﻤﻞ...
)-(٥ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻗﻮﻻﹰ :ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻠﻼﻓﻆ ،ﻭﻳﺠﻤﻞ :ﻧﻌﺖ ﻟﻪ.
٧
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔ :ﺍﻟﹾﻴﻘِﲔ ﻻﹶ ﻳﺰﻭﻝﹸ ﺑِﺎﻟﺸﻚ
ﺩﻟِﻴﻠﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﺤـﺪِﻳﺚِ ﻳـﺎ ﻓﹶﺘـﻰ ﰲ ﻣــﺴﻠِﻢٍ ﻭﻏﹶﻴــﺮِﻩِ ﻗﹶــﺪ ﺛﹶﺒﺘــﺎ
ﻣِ ـﻦ ﻃﹸ ـﺮﻕٍ ﻋﺪِﻳ ـﺪﺓٍ ﻓﹶﺘ ـﺪﺧﻞﹸ ﺟﻤِﻴﻊ ﺍﻻﹶﺑﻮﺍﺏِ ﻛﹶﻤﺎ ﻗﹶـﺪ ﺃﹶﺻـﻠﹸﻮﺍ
ﻭﺗﺤﺘﻬــﺎ ﻗﹶﻮﺍﻋِــﺪ ﻣــﺴﺘﻜﹾﺜﹶﺮﻩ ﺍِﻧــﺪﺭﺟﺖ ﻓﹶﻬﺎﻛﹶﻬــﺎ ﻣﺤﺒــﺮﻩ
ﻣِﻦ ﺫﹶﻟِﻚِ ﺍﻷَﺻﻞﹸ ﻛﹶﻤـﺎ ﺍﺳـﺘﺒﺎﻧﺎ ﺑﻘﹶﺎﺀُ ﻣﺎ ﻛﹶـﺎﻥﹶ ﻋﻠﹶـﻰ ﻣـﺎ ﻛﹶﺎﻧـﺎ
ﻭﺍﻷَﺻﻞﹸ ﻓِﻴﻤـﺎ ﺃﹶﺻـﻞﹶ ﺍﻷَﺋِﻤـﻪ ﺑــﺮﺍﺀَﺓﹸ ﺍﻟﺬﱢﻣــﺔِ ﻳــﺎ ﺫﹶﺍ ﺍﻟﹾﻬِﻤــﻪ
ﻭﺣﻴﺜﹸﻤﺎ ﺷﻚ ﺍﻣـﺮﺅ ﻫـﻞﹾ ﻓﹶﻌـﻼﹶ ﺃﹶﻭ ﻻﹶ ﻓﹶﺎﻻﹶﺻﻞﹸ ﺃﹶﻧـﻪ ﻟﹶـﻢ ﻳﻔﹾﻌـﻼﹶ
ـﻼﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻠِﻴـﻞِ ﺣـﺴﺒﻤﺎ ﺗﺄﹶﺻـﻼﹶ
ﺃﹶﻭ ﰲ ﺍﻟﹾﻘﹶﻠِﻴ ـﻞِ ﻭﺍﻟﹾﻜﹶ ـﺜِﲑِ ﺣﻤِـ
)(٦
ﻛﹶﺬﹶﺍﻙ ﻣِﻤﺎ ﻗﹶﻌﺪﻭﺍ ﺍﻷَﺻﻞﹸ ﺍﻟﹾﻌـﺪﻡ ﻓﹶﺎﻋﺮِﻑ ﻓﹸﺮﻭﻉ ﻣﺎ ﻳﺠِﻲ ﻭﻣﺎ ﻗﹶﺪﻡ
ـﺮﺭﺍ
ـﺎ ﻗﹸـ
ـﺎﻥِ ﻓِﻴﻤـ
ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﻟﹾﺤـﺎﺩِﺙِ ﺃﹶﻥﹾ ﻳﻘﹶـﺪﺭﺍ ﺑِ ـﹶﺄﻗﹾﺮﺏِ ﺍﻟﺰﻣـ
ـﺒِﻼﹶ
ـﻞﹲ ﻗﹸـ
ﺇِﻥﹾ ﺩﻝﱠ ﻟِﻠﹾﺤﻈﹾ ـﺮِ) (٨ﺩﻟِﻴـ )(٧
ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﻷَﺷﻴﺎ ﺍﻹِﺑﺎﺣـﻪ ﺇِﻻﱠ
ﻛﹶﺬﹶﺍ ﻳﻘﹶﺎﻝﹸ ﺍﻷَﺻـﻞﹸ ﰲ ﺍﻷَﺑـﻀﺎﻉِ ﺍﻟﹾﺤﻈﹾــﺮ ﻣﻄﹾﻠﹶﻘﹰــﺎ ﺑِــﻼﹶ ﺩِﻓﹶــﺎﻉِ
ﺻ ـﻞِ) (٩ﺍﻟﹾﺤﻘِﻴﻘﹶ ـﻪ ﺭ ﺯﻗﹶــﻚ ﺍﷲُ ﻋــﻼﹶ ﺗﻮﻓِﻴﻘﹶــﻪ
ﻭﰲ ﺍﻟﹾﻜﹶ ـﻼﹶﻡِ ﺃﹶ
٨
ـﻰ
ـﻪِ ﺗﻔﹾ ـﺼِﻴﻞﹲ ﺃﹶﺗـ
ـﺎ ﻓﹶﻔِﻴـ
ﻭﺍﻷَﺻﻞﹸ ﻭﺍﻟﻈﱠﺎﻫِﺮ ﰲ ﺍﻟﹾﺤﻜﹾﻢِ ﻣﺘـﻰ ﺗﻌﺎﺭﺿـ
ـﺎﻝِ
ـﺎﻝِ ﻋﺎﺭﺿـﻪ ﺭﺟـﺢ ﺑِﺠـﺰﻡِ ﺍﻟﹾﻘﹶـ
ـﺮﺩ ﺍﺣﺘِﻤـ
ـﻞﹸ ﺇِﻥﹾ ﻣﺠـ
ﻭﺍﻷَﺻـ
ﻭﺭﺟﺢِ ﺍﻟﻈﱠﺎﻫِﺮ ﺟﺰﻣـﺎ ﺇِﻥﹾ ﻏﹶـﺪﺍ ﻟِﺴﺒﺐٍ ﻧـﺼِﺐ ﺷـﺮﻋﺎ ﻣـﺴﻨﺪﺍ
ﺃﹶﻭ ﺳــﺒﺐٍ ﻋــﺮﻑٍ ﻭﻋــﺎﺩﺓٍ ﺃﹶﻭِ ﻳﻜﹸﻮﻥﹸ ﻣﻌـﻪ ﻋﺎﺿِـﺪ ﺑِـﻪِ ﻗﹶـﻮِﻱ
ﻭﺍﻷَﺻﻞﹶ ﺭﺟﺤﻪ ﻋﻠﹶﻰ ﺍﻷَﺻـﺢ ﺇِﻥﹾ ﺳﺒﺐ ﺍﻻِﺣﺘِﻤﺎﻝِ ﺿـﻌﻔﹸﻪ ﺯﻛِـﻦ
ـﺎ ﺑِﺎﻧ ـﻀِﺒﺎﻁٍ ﻭﺳِ ـﻤﺎ
ـﺎﻥﹶ ﻗﹶﻮِﻳـ
ﻭﺭﺟﺢِ ﺍﻟﻈﱠـﺎﻫِﺮ ﰲ ﺍﻷَﺻـﺢ ﻣـﺎ ﻛﹶـ
ـﺎﻥِ
ـﻰ ﺑﻴـ
ﻭﺣﻴﺜﹸﻤــﺎ ﺗﻌــﺎﺭﺽ ﺍﻷَﺻــﻼﹶﻥِ ﻓﹶ ـﺮِﺟﺢِ ﺍﻷَﻗﹾ ـﻮﻯ ﻋﻠﹶـ
ﻭﻗﹸﻮﺓﹸ ﺍﻷَﺻـﻞِ ﺑِﻌﺎﺿِـﺪٍ ﺣـﺼﻞﹾ ﻣِﻦ ﻇﹶﺎﻫِﺮٍ ﺃﹶﻭ ﹶﻏﻴﺮِﻩِ ﻛﹶﻤـﺎ ﻭﺻـﻞﹾ
ﻭﺟﺰﻣــﻮﺍ ﺑِﺄﹶﺣــﺪِ ﺍﻷَﺻــﻠﹶﻴﻦِ ﰲ ﺣِﲔٍ ﻭﻳﺠﺮِﻱ ﺍﻟﹾﺨﻠﹾﻒ ﺣِﻴﻨﺎ ﻓﹶﺎﻋﺮِﻑِ
ـﺎ
ـﺎ ﻭﻫ ـﻮ ﻗﹶﻠِﻴ ـﻞﹲ ﻓﹶﺎﻋﻠﹶﻤـ
ﺗﺘِﻤــﺔﹲ ﻭﺍﻟﻈﱠــﺎﻫِﺮﺍﻥِ ﺭﺑﻤــﺎ ﺗﻌﺎﺭﺿـ
ﻓﹶﻮﺍﺋِـــﺪ ﻭﺭﺑﻤـــﺎ ﺍﻟﹾـــﻴﻘِﲔ ﺯﻭﺍﻟﹸــﻪ ﺑِﺎﻟــﺸﻚ ﻳــﺴﺘﺒِﲔ
ﻭﺫﹶﺍﻙ ﰲ ﻣــﺴﺎﺋِﻞٍ ﻣﻨﺤــﺼِﺮﻩ ﺗﺤﻜﹶﻰ ﻋﻦِ ﺍﺑﻦِ ﺍﻟﹾﻘﹶﺎﺹِ)(١٠ﻓِﻴﻤﺎ ﺫﹶﻛﹶﺮﻩ
ﻭﺯﺍﺩ ﻓِﻴﻬــﺎ ﺍﻟﻨــﻮﻭِﻱ ﻋِــﺪﻩ ﻛﹶــﺬﹶﻟِﻚ ﺍﻟــﺴﺒﻜِﻲ ﺯﺍﺩ ﺑﻌــﺪﻩ
ﺃﹸﺧـﺮﻯ ﺷﻚ ﻋﻠﹶﻰ ﺃﹶﺻـﻞٍ ﻣﺤـﺮﻡٍ ﻃﹶـﺮﺍ )(١١
ﻭﺍﻟﺸﻚ ﺃﹶﺿﺮﺏ ﺛﹶﻼﹶﺛﹶﻪ
ـﻮﻥﹸ ﺃﹶﺻـﻠﹸﻪ ﻻﹶ ﻳـﺪﺭﻯ
ﻭﻣﺎ ﻋﻠﹶـﻰ ﺃﹶﺻـﻞٍ ﻣﺒـﺎﺡٍ ﻳﻄﹾـﺮﺍ ﻭﻣـﺎ ﻳﻜﹸـ
ﻭﺍﻟﺸﻚ ﻭﺍﻟﻈﱠـﻦ ﺑِﻤﻌﻨـﻰ ﻓﹶـﺮﺩِ ﰲ ﻛﹸﺘـﺐِ ﺍﻟﹾﻔِﻘﹾـﻪِ ﺑِﻐﻴـﺮِ ﺟﺤـﺪِ
ﺧﺎﺗِﻤــﺔﹲ ﻭﺍﻷَﺻــﻞﹸ ﻗﹶــﺪ ﻳﻌﺒــﺮ ﻋﻨﻪ ﺑِﺎﻻِﺳﺘِﺼﺤﺎﺏِ ﻓِﻴﻤﺎ ﻳﺤـﻀﺮ
)-(١٠ﺍﺑﻦ ﺍﻟﻘﺎﺹ :ﻫﻮ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻟﻜﻦ ﻻ ﻳﺴﺘﻘﻴﻢ ﺿﺒﻄﻪ ﻫﻨﺎ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻟﻮﺯﻥ ﺍﻟﺒﻴﺖ.
)-(١١ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺛﻼﺛﺔ :ﺑﺎﻟﺘﺴﻜﲔ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ.ﺍ.ﻫـ .ﻭﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻫﺬﺍ ﻏﲑ ﻣﺘﻌﲔ ﺑﻞ
ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ :ﺛﻼﺛﺔ :ﺑﺎﻟﺮﻓﻊ ﻏﲑ ﻣﻨﻮﻥ ،ﻭﺃﺧﺮﻯ :ﺑﺈﺳﻘﺎﻁ ﺍﳍﻤﺰﺓ ﺃﻭ ﻭﺻﻠﻬﺎ.
٩
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔ :ﺍﻟﹾﻤﺸﻘﱠﺔﹸ ﺗﺠﻠِﺐ ﺍﻟﺘﻴﺴِﲑ
ﻭﺃﹶﺻــﻠﹸﻬﺎ ﺍﻵﻳــﺎﺕ ﻭﺍﻷَﺧﺒــﺎﺭ ﻣِﻤــﺎ ﺭﻭﺍﻩ ﺍﻟﹾﻌﻠﹶﻤــﺎ ﺍﻷَﺣﺒــﺎﺭ
ﻭﻛﹸﻞﱡ ﺗﺨﻔِﻴـﻒٍ ﺃﹶﺗـﻰ ﺑِﺎﻟـﺸﺮﻉِ ﻣﺨــﺮﺝ ﻋﻨﻬــﺎ ﺑِﻐﻴــﺮِ ﺩﻓﹾــﻊِ
ﻭﺍﻋﻠﹶﻢ ﺑِـﺄﹶﻥﱠ ﺳـﺒﺐ ﺍﻟﺘﺨﻔِﻴـﻒِ ﰲ ﺍﻟﺸﺮﻉِ ﺳـﺒﻌﺔﹲ ﺑِـﻼﹶ ﺗﻮﻗِﻴـﻒِ
ﻭﺫﹶﻟِــﻚ ﺍ ِﻹﻛﹾــﺮﺍﻩ ﻭﺍﻟﻨــﺴﻴﺎﻥﹸ ﻭﺍﻟﹾﺠﻬﻞﹸ ﻭﺍﻟﹾﻌـﺴﺮ ﻛﹶﻤـﺎ ﺃﹶﺑـﺎﻧﻮﺍ
ﻭﺳــﻔﹶﺮ ﻭﻣــﺮﺽ ﻭﻧﻘﹾــﺺ ﻓﹶﻬــﺬِﻩِ ﺍﻟــﺴﺒﻌﺔﹸ ﻓِﻴﻤــﺎ ﻧــﺼﻮﺍ
ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﰲ ﺿﺒﻂِ ﺍﻟﹾﻤﺸﺎﻕِ ﻣﺨﺘﻠِﻒ ﺑِﺤﺴﺐِ ﺍﻷَﺣﻮﺍﻝِ ﻓِﻴﻤﺎ ﻗﹶﺪ ﻋـﺮِﻑ
ﻭﺍﻟــﺸﺮﻉ ﺗﺨﻔِﻴﻔﹶﺎﺗــﻪ ﺗﻨﻘﹶــﺴِﻢ ﺳِﺘﺔﹶ ﺃﹶﻧﻮﺍﻉٍ ﻛﹶﻤـﺎ ﻗﹶـﺪ ﺭﺳـﻤﻮﺍ
ﺗﺨﻔِﻴﻒ ﺇِﺳﻘﹶﺎﻁٍ ﻭﺗﻨﻘِـﻴﺺٍ ﻳﻠِـﻲ ﺗﺨﻔِﻴﻒ ﺇِﺑـﺪﺍﻝٍ ﻭﺗﻘﹾـﺪِﱘٍ ﺟﻠِـﻲ
ﺗﺨﻔِﻴﻒ ﺗﺄﹾﺧِﲑٍ ﻭﺗـﺮﺧِﻴﺺٍ ﻭﻗﹶـﺪ ﺗﺨﻔِﻴ ـﻒ ﺗﻐ ـﻴِﲑٍ ﻳ ـﺰﺍﺩ ﻓﹶﻠﹾﻴﻌ ـﺪْ
ـﺎﻡِ
ﻭﺭﺧﺺ ﺍﻟـﺸﺮﻉِ ﻋﻠﹶـﻰ ﺃﹶﻗﹾـﺴﺎﻡِ ﻗﹶـﺪ ﻭﺭﺩﺕ ﺑِﺤـﺴﺐِ ﺍﻷَﺣﻜﹶـ
ـﺮِ
ـﻢ ﺍﻟﹾﻔِﻄﹾـ
ـﺼﺮِ ﺛﹸـ
ﻭﺍﺟِﺒــﺔﹲ ﻛﹶﺎﻷَﻛﹾــﻞِ ﻟِﻠﹾﻤــﻀﻄﹶﺮ ﻭﺳ ـﻨﺔﹲ ﻛﹶﺎﻟﹾﻘﹶـ
ـﺎﺡ ﻛﹶﺎﻟـﺴﻠﹶﻢ ﻭﻣﺎ ﻳﻜﹸـﻮﻥﹸ ﺗﺮﻛﹸـﻪ ﻫـﻮ ﺍﻷَﺗـﻢْ
ـﺎ ﻳﺒـ
ﺑِـﺸﺮﻃِﻪِ ﻭﻣـ
ﻛﹶﺎﻟﹾﺠﻤﻊِ ﺃﹶﻭ ﻣﻜﹾﺮﻭﻫﺔﹲ ﻛﹶﺎﻟﹾﻘﹶـﺼﺮِ ﰲ ﺩﻭﻥﹶ ﺛﹶﻼﹶﺙٍ ﻣِـﻦ ﻣﺮﺍﺣِـﻞﹶ ﺗﻔِـﻲ
ﺗﺨﺘِﻴﻢ ﺍﻷَﻣـﺮ ﺇِﺫﹶﺍ ﺿـﺎﻕ ﺍﺗـﺴﻊ ﻛﹶﻤﺎ ﻳﻘﹸـﻮﻝﹸ ﺍﻟـﺸﺎﻓِﻌِﻲ ﺍﻟﹾﻤﺘﺒـﻊ
ﻭﺭﺑﻤﺎ ﺗﻌﻜﹶـﺲ ﻫـﺬِﻱ ﺍﻟﹾﻘﹶﺎﻋِـﺪﻩ ﻟﹶــﺪﻳﻬِﻢ ﻓﹶﻬِــﻲ ﺃﹶﻳــﻀﺎ ﻭﺍﺭِﺩﻩ
ﻭﻗﹶﺪ ﻳﻘﹶﺎﻝﹸ ﻣﺎ ﻃﹶﻐـﻰ ﻋـﻦ ﺣـﺪﻩِ ﻓﹶِﺈﻧـــﻪ ﻣـــﻨﻌﻜِﺲ ﺑِـــﻀِﺪﻩِ
١٠
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺮﺍﺑِﻌﺔ :ﺍﻟﻀﺮﺭ ﻳﺰﺍﻝ
ﻭﺃﹶﺻﻠﹸﻬﺎ ﻗﹶـﻮﻝﹸ ﺍﻟﻨﺒِـﻲ ﻻﹶ ﺿـﺮﺭ ﻭﻻﹶ ﺿِﺮﺍﺭ ﺣﺴﺒﻤﺎ ﻗﹶـﺪِ ﺍﺳـﺘﻘﹶﺮْ
ـﺼﺮ ﺃﹶﺑﻮﺍﺑــﺎ ﻓﹶــﻊِ ﺍﻟﹾﻤﻘﹶــﺎﻻﹶ
ـﺎ ﻻﹶ ﻳﺤـ
ـﺎ ﻣـ
ـﻲ ﻋﻠﹶﻴﻬـ
ـﺎﻟﹸﻮﺍ ﻭﻳﻨﺒﻨِـ
ﻗﹶـ
ﺛﹸــﻢ ﺑِﻬــﺎ ﻗﹶﻮﺍﻋِــﺪ ﺗﻌﺘﻠِــﻖ ﻛﹶﻤﺎ ﺣﻜﹶﻰ ﺍﻟﹾﻤ ﺆﻟﱢـﻒ ﺍﻟﹾﻤﺤﻘﱢـﻖ
ﻣِﻨﻬﺎ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺒِﻴﺢ ﺍﻟﹾﻤﺤﺘﻈﹶـﺮ ﺑِﺸﺮﻃِﻬﺎ ﺍﻟﱠﺬِﻱ ﻟﹶﻪ ﺍﻷَﺻﻞﹸ ﺍﻋﺘﺒـﺮ
ﻭﻣــﺎ ﺃﹸﺑِــﻴﺢ ﻟِﻠــﻀﺮﻭﺭﺓِ ﻗﹸــﺪِﺭ ﺑِﻘﹶﺪﺭِﻫﺎ ﺣﺘﻤﺎ ﻛﹶﹶﺄﻛﹾـﻞِ ﺍﻟﹾﻤـﻀﻄﹶﺮِﺭ
ـﻮﺭ ﻣِﻨﻬﺎ ﺍﻟﹾﻌﺮﺍﻳـﺎ ﻭﺍﻟﻠﱢﻌـﺎﻥﹸ ﻳـﺬﹾﻛﹶﺮ
ـﻦ ﺫﹶﺍ ﺻـ
ـﺮﺝ ﻋـ
ـﻪ ﺧـ
ﻟﹶﻜِﻨـ
ﻓﹶﺎﺋِــﺪﺓﹲ ﺛﹸــﻢ ﺍﻟﹾﻤﺮﺍﺗِــﺐ ﻫﻨــﺎ ﺗﻌﺪ ﺧﻤـﺴﺔﹰ ﻛﹶﻤـﺎ ﻗﹶـﺪ ﺯﻛِﻨـﺎ
ﺿــﺮﻭﺭﺓﹲ ﻭﺣﺎﺟــﺔﹲ ﻭﻣﻨﻔﹶﻌــﻪ ﻭﺯِﻳﻨــﺔﹲ ﺛﹸــﻢ ﻓﹸــﻀﻮﻝﹲ ﺗﺒِﻌــﻪ
ﻭﻛﹸﻞﱡ ﻣـﺎ ﺟـﺎﺯ ﻟِﻌـﺬﹾﺭٍ ﺑﻄﹶـﻼﹶ ﻋِﻨــﺪ ﺯﻭﺍﻟِــﻪِ ﻛﹶﻤــﺎ ﺗﺄﹶﺻــﻼﹶ
ﻭﻋﺪ ﻣِﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹶﻮﺍﻋِـﺪِ ﺍﻟـﻀﺮﺭ ﻋﻠﹶﻰ ﺍﻟﺪﻭﺍﻡِ ﻻﹶ ﻳـﺰﺍﻝﹸ ﺑِﺎﻟـﻀﺮﺭ
ﻟﹶﻜِﻨــﻪ ﺍﺳــﺘﺜﹾﻨِﻲ ﻣﻬﻤــﺎ ﻳﻜﹸــﻦِ ﻓﹶﺮﺩﻫﻤﺎ ﺃﹶﻋﻈﹶـﻢ ﺿـﺮﺍ ﻓﹶـﺎﻓﹾﻄﹸﻦِ
ﻓﹶِﺈﻧ ـﻪ ﻳﺮﺗﻜﹶ ـﺐ ﺍﻟﱠ ـﺬِﻱ ﻳﺨِ ـﻒ ْﻛﹶﺬﹶﺍﻙ ﰲ ﺍﻟﹾﻤﻔﹾﺴﺪﺗﻴﻦِ ﻗﹶﺪ ﻭﺻِـﻒ
ﺻـﻼﹶ
ـﺎ ﺗﺄﹶ
ـﻰ ﺟﻠﹾـﺐِ ﻣـﺼﺎﻟِﺢٍ ﻛﹶﻤـ
ـﻮﺍ ﺩﺭﺀَ ﺍﻟﹾﻤﻔﹶﺎﺳِـﺪِ ﻋﻠﹶـ
ﻭﺭﺟﺤـ
ﻓﹶﺤﻴﺜﹸﻤــﺎ ﻣــﺼﻠﹶﺤﺔﹲ ﻭﻣﻔﹾــﺴﺪﻩ ﺗﻌﺎﺭﺿﺎ ﻗﹸـﺪﻡ ﺩﻓﹾـﻊ ﺍﻟﹾﻤﻔﹾـﺴﺪﻩ
ـﺸﻬﻮﺭﻩ ﻗﹶ ـﺪ ﻧﺰﻟﹶ ـﺖ ﻣﻨﺰِﻟﹶ ـﺔﹶ ﺍﻟ ـﻀﺮﻭﺭﻩ
ـﺔﹸ ﺍﻟﹾﻤـ
ـﺔﹲ ﻭﺍﻟﹾﺤﺎﺟـ
ﺧﺎﺗِﻤـ
ﻻﹶ ﻓﹶــﺮﻕ ﺃﹶﻥﹾ ﺗﻌــﻢ ﺃﹶﻭ ﺗﺨــﺼﺎ ﻋِﻨــﺪﻫﻢ ﻛﹶﻤــﺎ ﻋﻠﹶﻴــﻪِ ﻧــﺼﺎ
١١
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﺨﺎﻣِﺴﺔ :ﺍﻟﹾﻌﺎﺩﺓﹸ ﻣﺤﻜﱠﻤﺔ
ﻭﺃﹶﺻﻠﹸﻬﺎ ﻣِـﻦ ﺍﻟﹾﺤـﺪِﻳﺚِ ﺯﻛِﻨـﺎ ﻓﹶﻤــﺎ ﺭﺁﻩ ﺍﻟﹾﻤــﺴﻠِﻤﻮﻥﹶ ﺣــﺴﻨﺎ
ﻭﺍﻋﺘﺒِﺮﺕ ﻛﹶـﺎﻟﹾﻌﺮﻑِ ﰲ ﻣـﺴﺎﺋِﻞِ ﻛﹶــﺜِﲑﺓٍ ﻟﹶــﻢ ﺗﻨﺤــﺼِﺮ ﻟِﻘﹶﺎﺋِــﻞِ
ـﺎ ﺑِﻬِﻤـ ـﻪ
ﺛﹸــﻢ ﻟﹶﻬــﺎ ﻣﺒﺎﺣِــﺚﹲ ﻣﻬِﻤــﻪ ﺗﻌﻠﱠﻘﹶـ ـﺖ ﻓﹶﻬﺎﻛﹶﻬــ
ﺃﹶﻭﻟﹸﻬــﺎ ﻓِﻴﻤــﺎ ﺑِــﻪِ ﺗ ﹾﺜﺒــﺖ ﺫِﻱ ﻭﺃﹶﻣــﺮﻩ ﻣﺨﺘﻠِــﻒ ﰲ ﺍﻟﹾﻤﺄﹾﺧــﺬِ
ﻓﹶﺘــﺎﺭﺓﹰ ﺑِﻤــﺮﺓٍ ﺟﺰﻣــﺎ ﻭﰲ ﻋﻴﺐِ ﻣﺒِﻴـﻊٍ ﻭﺍﺳﺘِﺤﺎﺿـﺔٍ ﻗﹸﻔِـﻲ
ﻭﺗــﺎﺭﺓﹰ ﻳــﺸﺘﺮﻁﹸ ﺍﻟﺘﻜﹶــﺮﺭ ﺃﹶﻱ ﻣــﺮﺗﻴﻦِ ﺃﹶﻭ ﺛﹶﻼﹶﺛﹰــﺎ ﻳــﺼﺪﺭ
ﻛﹶﻘﹶــﺎﺋِﻒٍ ﻭﻣــﺎ ﺑِــﻪِ ﺍﻟﺘــﺼﻴﺪ ﻭﺍﻻِﻋﺘِﺒــﺎﺭ ﺑِــﺎﻟﺜﱠﻼﹶﺙِ ﺃﹶﻋﻤــﺪ
ﻭﺗــﺎﺭﺓﹰ ﻻﹶ ﺑــﺪ ﻣِــﻦ ﺗﻜﹾــﺮﺍﺭِ ﺇِﻟﹶﻰ ﺣـﺼﻮﻝِ ﺍﻟﻈﱠـﻦ ﻛﹶﺎ ﺧﺘِﺒـﺎﺭِ
ـﻮﻍِ ﻭﺳِ ـﻮﺍﻫﺎ ﻧﻘﹶﻠﹶ ـﻪ
ﺣﺎﻝِ ﺍﻟـﺼﺒِﻲ ﺑِﺎﻟﹾﻤﻤﺎﻛﹶـﺴﺔِ ﻟﹶـﻪ ﻗﹶﺒ ـﻞﹶ ﺍﻟﹾﺒﻠﹸـ
ﻣﺒﺤﺚﹲ ﺍﻟﹾﻌـﺎﺩﺓﹸ ﻟﹶﻴـﺴﺖ ﺗﻌﺘﺒـﺮ ﺇِﻻﱠ ﻟﹶﺪﻯ ﺍﻃﱢﺮﺍﺩِﻫﺎ ﻛﹶﻤـﺎ ﺍﺷـﺘﻬﺮ
ﻭﺣﻴﺜﹸﻤﺎ ﺗﻌﺎﺭﺽ ﺍﻟﹾﻌـﺮﻑ ﺍﻟﹾﺠﻠِـﻲ ﻭﺍﻟــﺸﺮﻉ ﻓﹶﻠﹾﻴﻘﹶــﺪﻣﻦ ﻟِــﻸَﻭﻝِ
ﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﺑِﺎﻟﺸﺮﻉِ ﺣﻜﹾﻢ ﺍﻋﺘﻠﹶـﻖ ﻓِﺈِﻥﹾ ﻳﻜﹸـﻦ ﻓﹶﻬـﻮ ﺑِﺘﻘﹾـﺪِﱘٍ ﺃﹶﺣـﻖْ
ﻭﺍﻟﹾﻌﺮﻑ ﺇِﻥﹾ ﻋﺎﺭﺿﻪ ﺍﻟﹾﻮﺿﻊ ﻓﹶﻔِـﻲ ﻣﻘﹶﺪﻡٍ ﻋﻨﻬﻢ ﺧِـﻼﹶﻑ ﻗﹶـﺪ ﻗﹸﻔِـﻲ
ـﺔﹸ) (١٢ﺍﻟﻠﱠﻔﹾﻈِﻴـ
ـﻪ ﻭﺑﻌــﺾ ﺍﻟﺪ ﹶﻻﻟﹶــﺔﹸ ﺍﻟﹾﻌﺮﻓِﻴــﻪ ـﺒﻌﺾ ﺍﻟﹾﺤﻘِﻴﻘﹶـ
ﻓﹶـ
ﻭﻗِﻴ ـﻞﹶ ﺇِﻥﹾ ﻳﻌ ـﻢ ﻭﺿ ـﻊ ﻗﹸ ـﺪﻣﺎ ﻭﻗِﻴﻞﹶ ﻏﹶﻴﺮ ﺫﹶﺍﻙ ﻓﹶـﺎﺣﻔﹶﻆﹾ ﻭﺍﻋﻠﹶﻤـﺎ
ﻭﺍﻟﹾﻌﺎﻡ ﻭﺍﻟﹾﺨﺎﺹ ﻣِﻦ ﺍﻟﹾﻌﺮﻑِ ﻣﺘـﻰ ﺗﻌﺎﺭﺿــﺎ ﻓﹶﻔِﻴــﻪِ ﺿــﺎﺑِﻂﹲ ﺃﹶﺗــﻰ
)-(١٢ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﺍﳊﻘﻴﻘﺔ :ﺑﺎﻟﺮﻓﻊ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺃﻱ ﺍﳌﻘﺪﻡ ﻣﻨﻬﻤﺎ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ
ﺧﱪﻩ ﳏﺬﻭﻑ ﺃﻱ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻌﺮﻑ ،ﻭﻣﺜﻠﻬﺎ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻌﺮﻓﻴﺔ.
١٢
ﺼﺮﺍ ﻟﹶﻢ ﻳﻌﺘﺒـﺮ ﺃﹶﺻـﻼﹰ ﻭﺇِﻻﱠ ﺍﻋﺘﺒِـﺮﺍ
ﻭﻫﻮ ﺃﹶﻥﱠ ﺍﻟﹾﺨﺎﺹ ﺣﻴـﺚﹸ ﺣـ ِ
ﻣﺒﺤــﺚﹲ ﺍﻟﹾﻌــﺎﺩﺓﹸ ﻫــﻞﹾ ﺗﻨــﺰﻝﹸ ﻣﻨﺰِﻟﹶﺔﹶ ﺍﻟـﺸﺮﻁِ ﺧِـﻼﹶﻑ ﻳﻨﻘﹶـﻞﹸ
ﻭﻏﹶﺎﻟِﺐ ﺍﻟﺘـﺮﺟِﻴﺢِ ﰲ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﻛﹶﺎﻟـﺸﺮﻁِ ﻛﹶﻤـﺎ ﺗﺄﹶﺻـﻼﹶ
ﺗﺨﺘِﻴﻢ ﺍﻟﹾﻌِﺒـﺮﺓﹸ ﺑِـﺎﻟﹾﻌﺮﻑِ ﺍﻟﱠـﺬِﻱ ﻗﹶﺎﺭﻥﹶ ﻣﻊ ﺳـﺒﻖٍ ﻟﹶـﻪ ﰲ ﺍﻟﹾﻤﺄﹾﺧـﺬِ
ﻭﻛﹸﻞﱡ ﻣﺎ ﻟﹶﻢ ﻳﻨـﻀﺒِﻂﹾ ﺷـﺮﻋﺎ ﻭﻻﹶ ﻭﺿﻌﺎ ﻓﹶﻠِﻠﹾﻌﺮﻑِ ﺭﺟﻮﻋـﻪ ﺍﻧﺠﻠﹶـﻰ
ﺍﻟﹾﺒﺎﺏ ﺍﻟﺜﱠﺎﻧِﻲ:
ﰲ ﻗﹶﻮﺍﻋِﺪ ﻛﹸﻠﱢﻴﺔٍ ﻳﺘﺨﺮﺝ ﻋﻠﹶﻴﻬﺎ ﻣﺎ ﻻﹶ ﻳﻨﺤﺼِﺮ ﻣِﻦ ﺍﻟﺼﻮﺭِ ﺍﻟﹾﺠﺰﺋِﻴﺔ
ـﲔ ﻗﹶﺎﻋِــﺪﻩ ﻣــﺴﺮﻭﺩﺓﹰ ﻭﺍﺣِــﺪﺓﹰ ﻓﹶﻮﺍﺣِــﺪﻩ
ـﻢ ﺃﹶﺭﺑﻌِـ
ـﺎﻙ ﻧﻈﹾـ
ﻓﹶﻬـ
ـﻪ
ـﻮﺭﻫﺎ ﺍﻟﹾﺠﺰﺋِﻴـ
ـﺼِﺮ ﺻـ
ﻭﻫ ـﻲ ﻣِ ـﻦ ﺍﻟﹾﻘﹶﻮﺍﻋِ ـﺪِ ﺍﻟﹾﻜﹸﻠﱢﻴ ـﻪ ﻻﹶ ﺗﻨﺤـ
ـﺼِﺮ
ـﺔﹲ ﺗﻨﺤــ
ـﺎ ﻗﹶﻠِﻴﻠﹶــ
ـﺎ ﺻ ـﻮﺭ ﻟﹶﻜِﻨﻬــ
ـﺎ ﺍﺳ ـﺘﺜﹾﻨِﻲ ﻣِﻨﻬـ
ﻭﺭﺑﻤـ
ـﻰ ﺍﻟﺘﺤﻘِﻴ ـﻖِ ﺃﹶﻏﹾﻠﹶﺒِﻴ ـﻪ ﻛﹶﻐﺎﻟِــﺐِ ﺍﻟﹾﻘﹶﻮﺍﻋِــﺪِ ﺍﻟﹾﻔِﻘﹾﻬِﻴــﻪ
ﻓﹶﻬ ـﻲ ﻋﻠﹶـ
ـﺎ
ـﻰ ﺇِﺗﻤﺎﻣِﻬـ
ـﺎ ﺍﻟﹾﻌ ـﻮﻥﹶ ﻋﻠﹶـ
ـﺎ ﺭﺍﺟِﻴـ
ـﺎ ﺃﹶﺷ ـﺮﻉ ﰲ ﻧِﻈﹶﺎﻣِﻬـ
ـﺎ ﺃﹶﻧـ
ﻭﻫـ
ﻣﻌﻘﱢﺒــﺎ ﻛﹸــﻼ ﺑِﻤــﺎ ﻳــﺴﺘﺜﹾﻨﻰ ﻣِﻨﻬﺎ ﻭﻣﺎ ﻳﻌـﺮِﺽ ﻟِـﻲ ﰲ ﺍﻷَﹾﺛﻨـﺎ
١٣
ﺑﻴﻨــﺔﹲ ﺑِﻐﻠﹶــﻂِ ﺍﻟﱠــﺬِﻱ ﻗﹶــﺴﻢ )(١٣
ﻭﻗِﺴﻤﺔﹶ ﺍﻹِﺟﺒﺎﺭِ ﺣﻴﺜﹸﻤـﺎ ﺗﻘﹶـﻢ
ﻛﹶﺬﹶﻟِﻚ ﺍﻟﺘﻘﹾـﻮِﱘ ﺇِﻥﹾ ﻳﻌﺜﹶـﺮ ﻋﻠﹶـﻰ ﺻِــﻔﹶﺔِ ﻧﻘﹾــﺺٍ ﺃﹶﻭِ ﺯﻳــﺎﺩﺓٍ ﺗــﻼﹶ
ﻭﺍﻟﹾﺤﻜﹾﻢ ﻟِﻠﹾﺨـﺎﺭِﺝِ ﺑِﺎﻟـﺸﻬﻮﺩِ ﺇِﻥﹾ ﺃﹶﻗﹶﺎﻣﻬﺎ ﺍﻟﺪﺍﺧِﻞﹸ ﻓِﻴﻤﺎ ﻗﹶـﺪ ﺯﻛِـﻦ
ﻗﹸﻠﹾﺖ ﻭﰲ ﺍﺳﺘِﺜﹾﻨﺎﺀِ ﺑﻌﺾِ ﺫِﻱ ﺍﻟﺼﻮﺭ ﻣِﻦ ﻫﺬِﻩِ ﻋِﻨـﺪ ﺍﻟﺘﹶﺄﻣـﻞِ ﺍﻟﻨﻈﹶـﺮ
ـﺎﻟِﻒِ
ـﻀﻪ ﺇِﻥﹾ ﻳﺨـ
ـﻊٍ ﻓﹶﺎﻧﻘﹸـ
ﺧﺎﺗِﻤــﺔﹲ ﻭﻳــﻨﻘﹶﺾ ﺍﻟﹾﻘﹶــﻀﺎﺀُ ﰲ ﻣﻮﺍﺿِـ
ﻟِﻠــﻨﺺ ﺃﹶﻭ ﺇِﺟﻤــﺎﻉٍ ﺍﻭ ﻗِﻴــﺎﺱِ ﻏﹶﻴﺮِ ﺧﻔِـﻲ ﻋِﻨـﺪ ﻛﹸـﻞﱢ ﺍﻟﻨـﺎﺱِ
ـﻲ ﻫ ـﺬِﻩِ ﻣﺤﻜِﻴ ـﻪ
ﺃﹶﻭ ﺧــﺎﻟﹶﻒ ﺍﻟﹾﻘﹶﻮﺍﻋِــﺪ ﺍﻟﹾﻜﹸﻠﱢﻴــﻪ ﻋ ـﻦِ ﺍﻟﹾﻘﹶﺮﺍﻓِـ
ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻣﺎ ﺣﻜِـﻢ ﻻﹶ ﺩﻟِﻴـﻞﹶ ﻟﹶـﻪ ﻋﻠﹶﻴ ـﻪِ ﻓﹶﺎﻟ ـﺴﺒﻜِﻲ ﺃﹶﻳ ـﻀﺎ ﻧﻘﹶﻠﹶ ـﻪ
ﻗﹶﺎﻝﹶ ﻭﻣﺎ ﺧﺎﻟﹶﻒ ﺷﺮﻁﹶ ﻣﻦ ﻭﻗﹶـﻒ ﻣﺨﺎﻟِﻒ ﻟِﻠﻨﺺ ﻋِﻨﺪ ﻣـﻦ ﻋـﺮﻑ
ﻭﺧﻠﹾﻒ ﻣﺎ ﻋﻠﹶﻴﻪِ ﻗﹶـﻮﻝﹸ ﺍﻷَﺭﺑﻌـﻪ ﻛﹶﺎﻟﹾﺨﻠﹾﻒِ ﻟِﻺِﺟﻤﺎﻉِ ﻓﹶﺎﻧﻘﹸﺾ ﻣﺸﺮِﻋﻪ
)-(١٣ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺗﻘﹶﻢ :ﲝﺬﻑ ﺍﻷﻟﻒ .ﻭﰲ ﺍﳊﺎﺷﻴﺔ :ﺗﻘﹶﺎﻡ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﺠﻬﻮﻝ ﻭﳌﺎ ﺩﺧﻠﺖ ﺣﻴﺜﻤﺎ ﻋﻠﻴﻪ
ﺣﺬﻓﺖ ﺍﻷﻟﻒ ﺩﻓﻌﺎ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ.
١٤
ـﻼﹶ
ـﻪ ﺗﺄﹶﺻـ
ـﻦ ﻛﹸﺮﻫـ
ﻭﻟﹶﻢ ﻳﻜﹸـﻦ ﻳﻌـﺮﻑ ﻋﻴﻨـﻪ ﻓﹶـﻼﹶ ﻳﺤ ـﺮﻡ ﻟﹶﻜِـ
ﻭﻗﹶــﺪ ﺭﺃﹶﻯ ﺗﺤﺮِﳝــﻪ ﺍﻟﹾﻐﺰﺍﻟِــﻲ ﻭﻫﻮ ﻣِـﻦ ﺍﻷَﺣـﻮﻁِ ﰲ ﺍﻟﹾﻤﻘﹶـﺎﻝِ
ﻛﹶﺬﹶﻟِﻚ ﺍﻷَﺧﺬﹸ ﻣِـﻦ ﺍﻟـﺴﻠﹾﻄﹶﺎﻥِ ﺇِﻥﹾ ﰲ ﺃﹶﻳﺪِﻩِ) (١٤ﺍﻟﹾﺤﺮﺍﻡ ﻳﻐﻠِﺐ ﻓﹶﺎﺳـﺘﺒِﻦ
ﻭﺍﻟﺸﺎﺓﹸ ﻣﻬﻤـﺎ ﺑِﺤـﺮﺍﻡٍ ﺗﻌﺘﻠِـﻒ ﻓﹶﻠﹶﺤﻤﻬﺎ ﻭﺩﺭﻫـﺎ ﺑِﺎﻟﹾﺤِـﻞﱢ ﺻِـﻒ
ﻛﹶﺬﹶﺍ ﺇِﺫﹶﺍ ﻣﺎ ﺍﺳﺘﻬﻠِﻚ ﺍﻟﹾﺤـﺮﺍﻡ ﺃﹶﻭ ﻗﹶﺎﺭﺏ ﺍﻻِﺳﺘِﻬﻼﹶﻙ ﻓِﻴﻤﺎ ﻗﹶـﺪ ﺭﺃﹶﻭﺍ
ﻭﻫﺬِﻩِ ﺍﻟـﺼﻮﺭﺓﹸ ﺗﺤﺘﻬـﺎ ﺻـﻮﺭ ﻛﹶﺨﻠﹾﻂِ ﺗﺤﺮِﱘٍ ﺑِﻐﻴﺮِ ﻣـﺎ ﺍﻧﺤـﺼﺮ
ﻓﹶﺎﺋِﺪﺓﹲ ﻭﺍﻟﻀﺒﻂﹸ ﻟِﻠﹾﻤﺤـﺼﻮﺭِ ﻣِـﻦ ﻣﻬِﻢ ﺍﻻﹶﺷـﻴﺎﺀِ ﻟِﻜﹸﺜﹾـﺮٍ ﻣـﺎ ﻳﻌِـﻦ
ﻓﹶﻤﺎ ﻛﹶﹶﺄﻟﹾﻒٍ ﻏﹶﻴﺮ (١٥)ﻣﺤﺼﻮﺭٍ ﻳﻌـﺪ ْﻭﻣﺎ ﻛﹶﻌِـﺸﺮِﻳﻦ ﻓﹶﻤﺤـﺼﻮﺭ ﻭﺭﺩ
ﻭﻣﺎ ﻳﻜﹸـﻮﻥﹸ ﺑـﻴﻦ ﺫﹶﻳـﻦِ ﺃﹶﻟﹾﺤِـﻖِ ﺑِﺎﻟﻈﱠﻦ ﺛﹸﻢ ﺍﺳﺘﻔﹾﺖِ ﻟِﻠﹾﻘﹶﻠﹾﺐِ ﺍﻟﻨﻘِـﻲ
ﻣﻬِﻤـﺔﹲ ﺗـﺪﺧﻞﹸ ﰲ ﺫِﻱ ﺍﻟﹾﻘﹶﺎﻋِـﺪﻩ ﺗﻔﹾﺮِﻳﻘﹸﻨﺎ ﺍﻟـﺼﻔﹾﻘﹶﺔﹶ ﻭﻫـﻲ ﻭﺍﺣِـﺪﻩ
ـﺎ ﻭﺑِ ـﺄﹶﺑﻮﺍﺏٍ ﻳ ـﺮِﺩ
ﻭﻫﻮ ﺑِﺄﹶﻥﹾ ﻳﺠﻤـﻊ ﻋﻘﹾـﺪ ﻣﻨﻔﹶـﺮِﺩ ﺣِ ـﻼ ﻭﺣِﺮﻣـ
ـﺎ ﺟ ـﺮﻯ ﻓﹶﻌ ـﻦ ﻗﹶ ـﻮﻟﹶﻴﻦِ ﻟﹶﻢ ﻳﺨﻞﹸ ﰲ ﺍﻟﹾﻐﺎﻟِـﺐِ ﺃﹶﻭ ﻭﺟﻬـﻴﻦِ
ﻭﺣﻴﺜﹸﻤـ
ﻓﹶﺎﻷَﺭﺟﺢ ﺍﻟـﺼﺤﺔﹸ ﰲ ﺫِﻱ ﺍﻟﹾﺤِـﻞﱢ ﻭﺍﻵﺧﺮ ﺍﻟﹾـﺒﻄﹾﻼﹶﻥﹸ ﺃﹶﻱ ﰲ ﺍﻟﹾﻜﹸـﻞﱢ
ﻭﺟﺮﻳﺎﻥﹸ ﺍﻟﹾﺨﻠﹾـﻒِ ﻓِﻴـﻪِ ﻳـﺸﺘﺮﻁﹾ ﻟﹶﻪ ﺷﺮﻭﻁﹲ ﻭﻟﹶﻬﺎ ﺍﻷَﺻـﻞﹸ ﺿـﺒﻂﹾ
ﻓﹶﺈِﻥﹾ ﺗﺮِﺩ ﺗﺤﻘِﻴﻘﹶﻬـﺎ ﺑِـﻼﹶ ﺧﻠﹶـﻞﹾ ﻓﹶﺮﺍﺟِﻊِ ﺍﻷَﺻﻞﹶ ﻭﺟﺎﻧِـﺐِ ﺍﻟﹾﻤﻠﹶـﻞﹾ
ـﺎ ﻗﹶﺎﻋِ ـﺪﺓﹲ ﺗ ـﺪﺧﻞﹸ ﰲ ﻫــﺬِﻱ ﻓﹶﻬﺎﻛﹶﻬــﺎ ﺑِــﻼﹶ ﺗﻮﻗﱡــﻒِ
ـﺎ ﻫﻨـ
ﻭﻫـ
ﻓﹶﺤﻴﺜﹸﻤﺎ ﺍﺟﺘﻤﻊ ﺟﺎﻧِـﺐ ﺍﻟـﺴﻔﹶﺮ ﻭﺿِﺪﻩ ﻏﹸﻠﱢـﺐ ﺟﺎﻧِـﺐ ﺍﻟﹾﺤـﻀﺮ
)-(١٤ﰲ ﺍﳊﺎﺷﻴﺔ :ﰲ ﺃﻳﺪﻩ :ﲝﺬﻑ ﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ﺑﻌﺪ ﺍﻟﺪﺍﻝ ﺍﳌﻬﻤﻠﺔ ﻟﻠﻮﺯﻥ ﻭﺍﻷﺻﻞ ﺃﻳﺪﻳﻪ ﲨﻊ ﻳﺪ.
)-(١٥ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﺑﻨﺼﺐ )ﻏﲑ( ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻝ.
١٥
ـﺪﻩ ﺃﹶﻳﻀﺎ ﻓﹶﺨﺬﹾﻫﺎ ﻻﹶ ﺣﺮِﻣﺖ ﺍﻟﹾﻔﹶﺎﺋِـﺪﻩ
ـﺎ ﻗﹶﺎﻋِـ
ـﺪﺧﻞﹸ ﻓِﻴﻬـ
ـﺬِﻩِ ﺗـ
ﻭﻫـ
ـﺎ ﻭﻗﹶ ـﻊ
ﻓﹶﺎﻟﹾﻤﻘﹾﺘﻀِﻲ ﻣﻊ ﻣـﺎﻧِﻊٍ ﺇِﺫﹶﺍ ﺍﺟﺘﻤـﻊ ﻳﻐﻠﱠ ـﺐ ﺍﻟﹾﻤ ـﺎﻧِﻊ ﺣﻴﺜﹸﻤـ
ﻣﺴﹶﺄﻟﹶﺔﹶ ﺍﺧﺘِﻼﹶﻁِ ﻣﻮﺗﻰ ﻣـﻦ ﻛﹶﻔﹶـﺮ )(١٦
ﻭﺍﺳﺘﺜﹾﻨِﻴﺖ ﻣﺴﺎﺋِﻞﹲ ﻣِﻨﻬﺎ ﺫﹶﻛﹶـﺮ
ﺑِﻤ ـﺴﻠِﻤِﲔ ﻭﺍﺧ ـﺘِﻼﹶﻁِ ﺍﻟ ـﺸﻬﺪﺍ ﺑِﻐﻴ ـﺮِﻫِﻢ ﻓﹶﻐ ـﺴﻞﹸ ﻛﹸﻠﱢﻬِ ـﻢ ﹶﻏ ـﺪﺍ
ﻣِﺜﹾﻞﹶ ﺍﻟﺼﻼﹶﺓِ ﻭﺍﺟِﺒﺎ ﻛﹶﻤـﺎ ﺫﹸﻛِـﺮ ﻛﹶﺬﹶﺍ ﻋﻠﹶﻰ ﺍﻷُﻧﺜﹶﻰ ﺑِﺎ ِﻻﺣﺮﺍﻡِ ﺣﻈِـﺮ
ـﺎﻋﺮِﻑِ
ﺻ ـﻼﹶﺗِﻬﺎ ﻳﺠِ ـﺐ ﺫﹶﺍﻙ ﻓﹶـ
ﺇِﻥﹾ ﺳﺘﺮﺕ ﺟﺰﺀًﺍ ﻣِﻦ ﺍﻟﹾﻮﺟـﻪِ ﻭﰲ
ﻭﻣِﻦ ﺑِﻼﹶﺩِ ﺍﻟﹾﻜﹸﻔﹾﺮِ ﺣﺘﻤﺎ ﻫـﺎﺟﺮﺕ ﻭﻟﹶﻮ ﺗﻜﹶﻮﻥﹸ ﻭﺣﺪﻫﺎ ﻗﹶـﺪ ﺳـﺎﻓﹶﺮﺕ
ﺧﺎﺗِﻤــﺔﹲ ﻭﻟِﻠــﺼﺤﺎﺏِ ﻗﹶﺎﻋِــﺪﻩ ﻣﺸﻬﻮﺭﺓﹲ ﺑِﻌﻜﹾـﺲِ ﻫـﺬِﻱ ﻭﺍﺭِﺩﻩ
ﻭﻟﹶﻔﹾﻈﹸﻬــﺎ ﻋِﻨــﺪﻫﻢ ﺍﻟﹾﺤــﺮﺍﻡ ﻻﹶ ﻳﺤــﺮﻡ ﺍﻟﹾﺤــﻼﹶﻝﹶ ﻓِﻴﻤــﺎ ﻧﻘِــﻼﹶ
١٦
ﻓﹶﺮﻉ ﻭﺭﺑﻤﺎ ﻋﻠﹶـﻰ ﺫِﻱ ﺍﻟﹾﻘﹶﺎﻋِـﺪﻩ ﺗــﺸﻜِﻞﹸ ﻣﻨﺪﻭﺑِﻴــﺔﹸ ﺍﻟﹾﻤــﺴﺎﻋﺪﻩ
ﰲ ﺻﻮﺭﺓِ ﺍﻟﹾﻤﺠﺮﻭﺭِ ﰲ ﺍﻟﺼﻼﹶﺓِ ﻣِﻦ ﺻﻒ ﻟِﻤـﺎ ﻭﺭﺍﺀَﻩ ﻛﹶﻤـﺎ ﺯﻛِـﻦ
ـﺎﻭﻥِ ﺍﻷَﺑ ـﺮْ
ﻭﻗﹶﺪ ﺃﹸﺟِﻴـﺐ ﺃﹶﻥﱠ ﻧﻘﹾـﺼﻪ ﺍﻧﺠﺒـﺮ ﺑِﻨﻴﻠِ ـﻪِ ﻓﹶ ـﻀﻞﹶ ﺍﻟﺘﻌـ
١٧
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﺨﺎﻣِﺴﺔ :ﺗﺼﺮﻑ ﺍﻹِﻣﺎﻡِ ﻋﻠﹶﻰ ﺍﻟﺮﻋِﻴﺔِ ﻣﻨﻮﻁﹲ ﺑِﺎﻟﹾﻤﺼﻠﹶﺤﺔ
ﺗــﺼﺮﻑ ﺍﻹِﻣــﺎﻡِ ﻟِﻠﺮﻋِﻴــﺔِ ﺃﹸﻧِــﻴﻂﹶ ﺑِﺎﻟﹾﻤــﺼﻠﹶﺤﺔِ ﺍﻟﹾﻤﺮﻋِﻴــﺔِ
ﻭﻫﺬِﻩِ ﻧـﺺ ﻋﻠﹶﻴﻬـﺎ ﺍﻟـﺸﺎﻓِﻌِﻲ ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻗﹶﻮﻻﹰ ﻣﺎ ﻟﹶـﻪ ﻣِـﻦ ﺩﺍﻓِـﻊِ
ﻣﻨﺰِﻟﹶــﺔﹸ ﺍﻹِﻣــﺎﻡِ ﻣِــﻦ ﻣﺮﻋِﻴــﻪ ﻣﻨﺰِﻟﹶــﺔﹸ ﺍﻟﹾــﻮﻟِﻲ ﻣِــﻦ ﻣﻮﻟِﻴــﻪ
ﻭﺃﹶﺻﻠﹸﻬﺎ ﺭﻭِﻱ ﻣِـﻦ ﻗﹶـﻮﻝِ ﻋﻤـﺮ ﻓِﻴﻤﺎ ﺣﻜﹶﺎﻩ ﺍﻷَﺻﻞﹸ ﻓﹶﺎﻧﻈﹸﺮ ﻣﺎ ﺫﹶﻛﹶـﺮ
ﻓﹶﻴﻠﹾــﺰﻡ ﺍ ِﻹﻣــﺎﻡ ﰲ ﺍﻟﺘــﺼﺮﻑِ ﻋﻠﹶﻰ ﺍﻷَﻧﺎﻡِ ﻣﻨﻬﺞ (١٧)ﺍﻟﺸﺮﻉِ ﺍﻟﹾﻮﻓِﻲ
ﻓﹶــﻼﹶ ﻳﺠــﻮﺯ ﻧــﺼﺒﻪ ﻟِﻔﹶﺎﺳِــﻖِ ﻳــﺆﻡ ﰲ ﺍﻟــﺼﻼﹶﺓِ ﺑِــﺎﻟﹾﺨﻼﹶﺋِﻖِ
ﻭﻫﺬِﻩِ ﺍﻟﺼﻮﺭﺓﹸ ﻋـﺪﺕ ﻭﺍﺣِـﺪﻩ ﻣِﻦ ﺍﻟﱠﺘِﻲ ﺍﻧﻄﹶﻮﺕ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﻘﹶﺎﻋِـﺪﻩ
)-(١٧ﰲ ﺍﳊﺎﺷﻴﺔ :ﻣﻨﻬﺞ :ﺑﺎﻟﺮﻓﻊ ﻓﺎﻋﻞ ﻣﺆﺧﺮ ﻟﻴﻠﺰﻡ ﻭﺇﺿﺎﻓﺘﻪ ﳌﺎ ﺑﻌﺪﻩ ﺑﻴﺎﻧﻴﺔ.
١٨
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻣِﻨﺔ :ﺍﻟﹾﺤﺮِﱘ ﻟﹶﻪ ﺣﻜﹾﻢ ﻣﺎ ﻫﻮ ﺣﺮِﱘ ﻟﹶﻪ
ﻭﻟِﻠﹾﺤﺮِﱘِ ﺣﻜﹾﻢ ﻣـﺎ ﻗﹶـﺪ ﺟﻌِـﻼﹶ ﻟﹶــﻪ ﺣﺮِﳝــﺎ ﺣــﺴﺒﻤﺎ ﺗﺄﹶﺻــﻼﹶ
ـﻰ ﺁﺧِـﺮِﻩِ ﻣِـﻦ ﺍﻟﹾﺤـﺪِﻳﺚِ ﺍﺗـﺼﻼﹶ
ﻭﺃﹶﺻ ـﻠﹸﻬﺎ ﺍﻟﹾﺤ ـﻼﹶﻝﹸ ﺑ ـﻴﻦ ﺇِﻟﹶـ
ﻭﻳــﺪﺧﻞﹸ ﺍﻟﹾﺤــﺮِﱘ ﰲ ﺍﻟﹾﻤﺤــﺘﻢِ ﺟﺰﻣﺎ ﻭﰲ ﺍﻟﹾﻤﻜﹾـﺮﻭﻩِ ﻭﺍﻟﹾﻤﺤـﺮﻡِ
ـﻪ ﺍﻟﺘﺤــﺮِﱘ
ـﻪ ﺩﻭﺍﻣــﺎ ﺣﻜﹾﻤـ
ﻭﻛﹸــﻞﱡ ﻣــﺎ ﺣــﺮﻡ ﻓﹶــﺎﻟﹾﺤﺮِﱘ ﻟﹶـ
ـﺎ
ـﺎ ﻓﹶﺎﻋﻠﹶﻤـ
ـﻮﻥﹸ ﺑ ـﻴﻦ ﺃﹶﻟﹾﻴﺘﻴﻬـ
ـﺮِﱘ ﺩﺑــﺮِ ﺍﻟﺰﻭﺟــﺔِ ﻣــﺎ ﻳﻜﹸـ
ﺇِﻻﱠ ﺣـ
ـﻮﺭِ ﻟِﻤﺎﻟِﻚِ ﺍﻟﹾﻤﻌﻤـﻮﺭِ ﰲ ﺍﻟﹾﻤـﺸﻬﻮﺭِ
ﻭﺍﻟﹾﻤِﻠﹾـﻚ ﰲ ﺍﻟﹾﺤـﺮِﱘِ ﻟِﻠﹾﻤﻌﻤـ
ﺛﹸﻢ ﺣﺮِﱘ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﺟﻌﻞﹾ ﺣﻜﹾﻤـﻪ ﻛﹶﺤﻜﹾﻤِﻪِ ﰲ ﻣﺎ ﻟﹶـﻪ ﻣِـﻦ ﺣﺮﻣـﻪ
ﻗﹸﻠﹾﺖ ﻭﻗﹶﺎﻝﹶ ﻏﹶﻴﺮﻩ ﻛﹶـﺎﺑﻦِ ﺣﺠـﺮ ﻟﹶﻢ ﻳﻚ ﻛﹶﺎﻟﹾﻤﺴﺠِﺪِ ﻭﻫﻮ ﺍﻟﹾﻤﻌﺘﺒـﺮ
ﻛﹶﺬﹶﺍﻙ ﰲ ﺍﻟﺮﺣﺒﺔِ ﺍﻟﹾﺨﻠﹾـﻒ ﻧﻘِـﻞﹾ ﻭﻫﻲ ﺍﻟﱠﺘِﻲ ﺗﺒﻨـﻰ ﻟﹶـﻪ ﺇِﺫﹾ ﺗﺘـﺼِﻞﹾ
ﻭﻋــﺪﻫﺎ ﻣِﻨــﻪ ﺇِﻟﹶﻴــﻪِ ﻳــﺬﹾﻫﺐ ﻓِﻴﻤﺎ ﺣﻜﹶﻰ ﺍﻟﹾﺠﻤﻬﻮﺭ ﻭﻫﻮ ﺍﻟﹾﻤﺬﹾﻫﺐ
)-(١٨ﰲ ﻧﺴﺦ) :ﻓﹶﺰِﺩ (ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻫﻲ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺷﺮﺡ ﺍﻟﺸﻴﺦ ﺍﳉﺮﻫﺰﻱ ،ﻭﻟﻜﻨﻪ ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ:
)ﻓﹶﺮﺩٍ( :ﺃﻱ ﻭﺍﺣﺪ ﺑﺎﳉﺮ ﻧﻌﺖ ﻟﻠﺠﻨﺲ .ﰒ ﻗﺎﻝ ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﺎﺭﺡ :ﻫﺬﺍ ﺳﺒﻖ ﻗﻠﻢ ﻣﻦ ﺍﻟﺸﺎﺭﺡ ﺃﺩﺍﻩ
ﺇﱃ ﺫﻟﻚ ﺗﻮﻫﻢ ﺃﻥ ﻗﻮﻟﻪ )ﻓﺮﺩ( ﻳﻘﺮﺃ )ﻓﺰِﺩ( ﺑﺎﻟﻔﺎﺀ ﻭﺍﻟﺰﺍﻱ ﺃﹶﻣﺮ ﻣﻦ ﺯﺍﺩ...
١٩
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﻌﺎﺷِﺮﺓ :ﺇِﻋﻤﺎﻝﹸ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﺃﹶﻭﻟﹶﻰ ﻣِﻦ ﺇِﻫﻤﺎﻟِﻪ
ـﺎﻝﹸ ﺃﹶﻭﻟﹶﻰ ﻣِﻦ ﺍﻹِﻫﻤﺎﻝِ ﻓِﻴﻤـﺎ ﻗﹶـﺎﻟﹸﻮﺍ
ـﻰ ﺍﻹِﻋﻤـ
ـﺎ ﻓﹶﺘـ
ﻭﻟِﻠﹾﻜﹶ ـﻼﹶﻡِ ﻳـ
ﻟِﻜِﻦ ﺇِﺫﹶﺍ ﻣـﺎ ﺍﺳـﺘﻮﻳﺎ ﺑِﺎﻟﻨـﺴﺒﻪ ﺇِﻟﹶﻰ ﻛﹶـﻼﹶﻡٍ ﺣـﺴﺒﻤﺎ ﻗﹶـﺪ ﻧﺒـﻪ
ﻗﹶﺎﻟﹸﻮﺍ ﻭﻓِﻴﻬـﺎ ﻳـﺪﺧﻞﹸ ﺍﻟﺘﺄﹾﺳِـﻴﺲ ﺃﹶﻭﻟﹶﻰ ﻣِﻦ ﺍﻟﺘﺄﹾﻛِﻴـﺪِ ﻳـﺎ ﺭﺋِـﻴﺲ
٢٠
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹶ ﻋﺸﺮﺓ ﺇِﻟﹶﻰ ﺍﻟﺜﱠﺎﻣِﻨﺔﹶ ﻋﺸﺮﺓ
ﻭﺍﻟﺪﻓﹾﻊ ﻓِﻴﻤﺎ ﻗﹶـﺎﻝﹶ ﻛﹸـﻞﱡ ﺣﺒـﺮِ ﺃﹶﻗﹾﻮﻯ ﻣِﻦ ﺍﻟﺮﻓﹾﻊِ ﻓﹶﺠـﻞﹾ ﺑِـﺎﻟﹾﻔِﻜﹾﺮِ
ـﺎﺹٍ ﺍﻟﺘ ـﺮﺧﺺ
ﻭﻻﹶ ﺗﻨﺎﻁﹸ ﺑِﺎﻟﹾﻤﻌﺎﺻِـﻲ ﺍﻟـﺮﺧﺺ ﻓﹶﻠﹶ ـﻢ ﻳ ـﺒﺢ ﻟِﻌـ
ﻭﺍﻟﺸﻚ ﻻﹶ ﺗﻨﺎﻁﹸ ﺃﹶﻳـﻀﺎ ﺍﻟـﺮﺧﺺ ﺑِﻪِ ﻛﹶﻤﺎ ﺍﻟﺴﺒﻜِﻲ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻧـﺺْ
ﺛﹸﻢ ﺍﻟﺮﺿﺎ ﺑِﺎﻟﺸﻲﺀِ ﻗﹸﻞﹾ ﺭِﺿـﺎ ﺑِﻤـﺎ ﻳﻨﺸﺄﹸ ﻋﻨﻪ ﺣـﺴﺒﻤﺎ ﻗﹶـﺪ ﺭﺳِـﻤﺎ
ﻭﻗﹶﺪ ﻳﻘﹶﺎﻝﹸ ﻣـﺎ ﻧـﺸﺎ ﻋﻨـﻪ ﺃﹸﺫِﻥﹾ ﻓِﻴﻪِ ﻓﹶﻤـﺎ ﻣِـﻦ ﺃﹶﺛﹶـﺮٍ ﻟﹶـﻪ ﺯﻛِـﻦ
ﻭﻟﹶﻜِﻦِ ﺍﺳﺘﺜﹾﻨِﻲ ﻣِﻨﻬـﺎ ﻣـﺎ ﺷـﺮِﻁﹾ ﺳﻼﹶﻣﺔﹸ ﺍﻟﹾﻌﻘﹾﺒﻰ ﺑِـﻪِ ﻛﹶﻤـﺎ ﺿـﺒِﻂﹾ
ﻛﹶــﻀﺮﺏِ ﺯﻭﺝٍ ﻭﻣﻌﻠﱢــﻢٍ ﻭﻣــﻦ ﻳﻠِﻲ ﻭﺗﻌﺰِﻳﺮﺍﺕِ ﻗﹶـﺎﺽٍ ﻓﹶـﺎﻋﻠﹶﻤﻦ
ـﺎﺩ ﻗﹸﻞﹾ ﰲ ﺍﻟﹾﺠﻮﺍﺏِ ﺣـﺴﺒﻤﺎ ﺃﹶﻓﹶـﺎﺩﻭﺍ
ـﺪﻫﻢ ﻣﻌـ
ـﺴﺆﺍﻝﹸ ﻋِﻨـ
ـﻢ ﺍﻟـ
ﺛﹸـ
)-(٢١ﰲ ﺍﳊﺎﺷﻴﺔ :ﺃﹸﻧﻘﻼ :ﻓﻌﻞ ﺃﻣﺮ ﺃﻱ ﺃﻧﺖ ..ﻭﰲ ﻧﺴﺨﺔ :ﻧﻘِﻼﹶ :ﻓﻌﻞ ﻣﺎﺽ ﻣﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ.
٢١
ﻭﺣﻴﺚﹸ ﺑﺎﻉ ﺑﺎﻟِﻐﺎ ﻭﻗﹶـﺪ ﺳـﻜﹶﺖ ﻋﻦِ ﺍﻋﺘِﺮﺍﻑٍ ﺻﺢ ﻓِﻴﻤﺎ ﻗﹶﺪ ﹶﺛﺒـﺖ
ﻭﻟﹶﻮ ﻗﹶﺮﺍ ﺑِﺤﻀﺮﺓِ ﺍﻟـﺸﻴﺦِ ﻭﻗﹶـﺪ ﺳﻜﹶﺖ ﻓﹶﻬﻮ ﻣِﺜﹾـﻞﹸ ﻧﻄﹾﻘِـﻪِ ﻳﻌـﺪْ
ـﺮ ﺃﹶﻳﻀﺎ ﻭﻟﹶﻜِﻦ ﻟﹶﻴﺲ ﻳﺨﻠﹸﻮ ﻋﻦ ﻧﻈﹶـﺮ
ـﺬِﻩِ ﺫﹶﻛﹶـ
ـﺮِ ﻫـ
ـﻀﻬﻢ ﻟِﻐﻴـ
ﻭﺑﻌـ
ﻗﹸﻠﹾﺖ ﻭﻓِﻴﻬﺎ ﺑﻌﻀﻬﻢ ﻗﹶـﺪ ﺻـﻨﻔﹶﺎ ﻣــﺼﻨﻔﹰﺎ ﻓِﻴــﻪِ ﺃﹶﺟــﺎﺩ ﻭﻭﻓﹶــﻰ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺘﺎﺳِﻌﺔﹸ ﻋﺸﺮﺓ :ﻣﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻛﹾﺜﹶﺮ ﻓِﻌﻼﹰ ﻛﹶﺎﻥﹶ ﺃﹶﻛﹾﺜﹶﺮ ﻓﹶﻀﻼﹰ
ﺍِﻋﻠﹶﻢ ﺑﹶﺄﻧﻲ ﻛﹸﻨـﺖ ﻗﹶـﺪ ﻧﻈﹶﻤـﺖ ﻟِﻬــﺬِﻩ ﻓِﻴﻤــﺎ ﻣــﻀﻰ ﻓﹶﻘﹸﻠﹾــﺖ
ﻗﹶﺎﻋِﺪﺓﹲ ﻣـﺎ ﻛﹶـﺎﻥﹶ ﺃﹶﺭﺑـﻰ ﻓِﻌـﻼﹶ ﻓﹶِﺈﻧــﻪ ﻳﻜﹸــﻮﻥﹸ ﺃﹶﺯﻛﹶــﻰ ﻓﹶــﻀﻼﹶ
ﻭﺃﹶﺻﻠﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﻤﻨﺘﺨـﺐ ﻋﻦِ ﺍﻟﻨﺒِﻲ ﺍﻷَﺟﺮ ﻋﻠﹶﻰ ﻗﹶﺪﺭِ ﺍﻟﻨﺼﺐ
ﻭﺃﹶﺧﺮﺟﻮﺍ ﻋﻦ ﺫﹶﺍﻙ ﺑِـﻀﻊ ﻋـﺸﺮِ ﻓﹶﻬﺎﻛﹶﻬــﺎ ﻣﻨﻈﹸﻮﻣــﺔﹰ ﻛﹶــﺪﺭ
ﻭﺫﹶﻟِﻚ ﺍﻟﹾﻘﹶـﺼﺮ ﻋﻠﹶـﻰ ﺍ ِﻹﺗﻤـﺎﻡِ ﻳﻔﹾــﻀﻞﹸ ﰲ ﺍﻟﺜﱠﻼﹶﺛﹶــﺔِ ﺍﻷَﻳــﺎﻡِ
ﺛﹸﻢ ﺍﻟﻀﺤﻰ ﺛﹶﻤﺎﻥﹸ ﺭﻛﹾﻌـﺎﺕٍ ﺃﹶﺑـﺮ ْﻭﺇِﻥﹾ ﻳﻜﹸﻦ ﺃﹶﻛﹾﺜﹶﺮﻫـﺎ ﺛِﻨﺘـﻲ ﻋـﺸﺮ
ـﺎ ﺑِ ـﺜﹶﻼﹶﺙٍ ﻳﻔﹾﻌ ـﻞﹸ ﻓﹶِﺈﻧﻬــﺎ ﻣِﻤــﺎ ﻳﺰِﻳــﺪ ﺃﹶﻓﹾــﻀﻞﹸ
ﻭﺍﻟ ـﻮِﺗﺮ ﻣﻬﻤـ
ﻟﹶﻜِﻦ ﻋﻠﹶﻰ ﻗﹶـﻮﻝٍ ﺿـﻌِﻴﻒٍ ﻧﻘِـﻼﹶ ﻋﻦِ ﺍﻟﹾﺒﺴِﻴﻂِ ﻭﺍﻹِﻣـﺎﻡِ ﺫِﻱ ﺍﻟﹾﻌـﻼﹶ
ﻛﹶﺬﹶﺍ ﺻﻼﹶﺓﹸ ﺍﻟﺼﺒﺢِ ﻛﹶﺎﻧﺖ ﺃﹶﻓﹾـﻀﻼﹶ ﻣِﻦ ﻏﹶﻴﺮِﻫـﺎ ﻭﺇِﻥﹾ ﻳﻜﹸـﻦ ﺃﹶﻃﹾـﻮﻻﹶ
ﻭﺭﻛﹾﻌﺔﹸ ﺍﻟﹾـﻮِﺗﺮِ ﻟﹶـﺪﻳﻬِﻢ ﺃﹶﻓﹾـﻀﻞﹸ ﻣِﻦ ﺳﻨﺔِ ﺍﻟﹾﻔﹶﺠﺮِ ﻭﺃﹶﻳـﻀﺎ ﺗﻔﹾـﻀﻞﹸ
ﺗﻬﺠﺪ ﺍﻟﻠﱠﻴـﻞِ ﻭﺇِﻥﹾ ﻛﹶﺎﻧـﺖ ﺃﹶﻗﹶـﻞﹼ ﻭﻫﻮ ﻣﻊ ﺍﻟﹾﻜﹶﺜﹾﺮﺓِ ﻭﺍﻟﻄﱡﻮﻝِ ﺣـﺼﻞﹾ
ﻛﹶﺬﹶﺍ ﺻﻼﹶﺓﹸ ﺍﻟﹾﻌِﻴﺪِ ﻣِـﻦ ﻛﹸـﺴﻮﻑِ ﺃﹶﺯﻛﹶﻰ ﻭﻟﹶﻮ ﻣﻊ ﻃﹸﻮﻟِﻬﺎ ﺍﻟﹾﻤﻌـﺮﻭﻑِ
ﻭﺳــﻨﺔﹸ ﺍﻟﹾﻔﹶﺠــﺮِ ﺑِــﻼﹶ ﺗﻄﹾﻮِﻳــﻞِ ﺃﹶﻓﹾــﻀﻞﹸ ﻣِﻨﻬــﺎ ﻣﻌــﻪ ﻟِﻠــﺪﻟِﻴﻞِ
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ﻭﰲ ﺍﻟــﺼﻼﹶﺓِ ﺳــﻮﺭﺓﹲ ﻛﹶﻤــﺎﻻﹶ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺑﻌﺾٍ ﻭﻟﹶﻮ ﻗﹶـﺪ ﻃﹶـﺎﻻﹶ
ﻭﻗِﻴﻞﹶ ﺑﻞﹾ ﻣِﻦ ﻗﹶـﺪﺭِﻫﺎ ﻭﺫﹶﺍﻙ ﻣـﺎ ﻟﹶ ـﻢ ﻳ ـﺮِﺩِ ﺍﻟﹾ ـﺒﻌﺾ ﻭﺇِﻻﱠ ﻗﹸ ـﺪﻣﺎ
ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﻓﹶﺼﻞٍ ﺑِـﺴِﺖ ﺣـﺼﻼﹶ )(٢٢
ﻭﺍﻟﹾﺠﻤﻊ ﰲ ﻣﻀﻤﻀﺔٍ ﺑِﺎﻟﹾﻤﺎ ﺛﹶﻼﹶ
)(٢٣
ﻛﹶــﺬﹶﻟِﻚ ﺍﻟﹾﻔﹶــﺼﻞﹸ ﺑِﻐــﺮﻓﹶﺘﻴﻦِ ﺃﹶﺯﻛﹶﻰ ﻣِﻦ ﺍﻟﺴﺖ ﺑِﻐﻴـﺮِ ﻣـﻴﻦِ
ﻭﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﻮﻗﹸﻮﻑ ﻣِﻤـﻦِ ﺭﻛِﺒـﺎ ﺃﹶﻓﹾــﻀﻞﹸ ﻣِﻨــﻪ ﻣﺎﺷِــﻴﺎ ﺗﹶﺄﺩﺑــﺎ
ـﺎﻟِﻲ
ﻛﹶــﺬﹶﻟِﻚ ﺍﻟﹾﻤِﻴﻘﹶــﺎﺕ ﻟِﻺِﻫــﻼﹶﻝِ ﺃﹶﻓﹾ ـﻀﻞﹸ ﻣِ ـﻦ ﺩﻭﻳ ـﺮﺓِ ﺍﻷَﻫـ
ـﻰ
ﺻ ـﻼﹶﺗِﻪِ ﻭﺃﹶﻋﻠﹶـ
ﻭﻣــﺮﺓﹰ ﺟﻤﺎﻋــﺔﹰ ﺇِﻥﹾ ﺻــﻠﱠﻰ ﺃﹶﻓﹾ ـﻀﻞﹸ ﻣِ ـﻦ
)(٢٤
ﻣﻨﻔﹶﺮِﺩﺍ ﺧﻤﺴﺎ ﻭﻋِـﺸﺮِﻳﻦ ﺟﻌِـﻞﹾ ﻭﻫﻜﹶﺬﹶﺍ ﺗـﺼﺪﻕ ﻭﻗﹶـﺪ ﺃﹸﻛِـﻞﹾ
ـﺎ ﻓﹶﻬﻮ ﻋﻠﹶﻰ ﺑﺬﹾﻝِ ﺍﻟﹾﺠﻤِﻴﻊِ ﻗﹶـﺪ ﺯﻛﹶـﺎ
ﺍﻟﹾ ـﺒﻌﺾ ﻣِ ـﻦ ﺃﹸﺿ ـﺤِﻴﺔٍ ﺗﺒﺮﻛﹶـ
ﻭﻳﻨﺒﻐِﻲ ﻋـﺪﻙ ﻛﹸـﻞﱠ ﻣـﺎ ﺃﹶﺗـﻰ ﻓِﻴــﻪِ ﺍﻟــﺪﻟِﻴﻞﹸ ﻟِﻠﹾﻘﹶﻠِﻴــﻞِ ﻣﺜﹾﺒِﺘــﺎ
ﻛﹶﺮﻛﹾﻌﺘــﻲ ﺗﺤِﻴــﺔِ ﺍﻟﹾﻤــﺴﺎﺟِﺪِ ﺃﹶﻓﹾــﻀﻞﹸ ﻣِــﻦ ﺇِﺗﻴﺎﻧِــﻪِ ﺑِﺰﺍﺋِــﺪِ
ـﺎ ﻭﺭﺩ ﰲ ﺍﻟﺬﱢﻛﹾﺮِ ﻣِﻦِ ﺯﻳﺎﺩﺓٍ ﰲ ﺍﻟﹾﻤﻌﺘﻤـﺪ
ﻭﺍﻟﻠﱠﻔﹾـﻆﹸ ﰲ ﺍﺳ ـﺘِﻌﺎﺫﹶﺓٍ ﺑِﻤـ
ـﻞِ ﻭﺍﻟﹾﺤﻤــﺪ ﷲِ ﻋﻠﹶــﻰ ﺍﻟﺘﻔﹶــﻀﻞِ
ـﻚ ﺑِﺎﻟﺘﺄﹶﻣـ
ـﻰ ﺫﹶﻟِـ
ـﺲ ﻋﻠﹶـ
ﻭﻗِـ
)-(٢٢ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺑﺎﳌﺎ ﺛﻼ :ﺃﻱ ﺛﻼﺛﺎ ﻣﻦ ﺑﺎﺏ ﺍﻻﻛﺘﻔﺎﺀ.ﺍ.ﻫـ .ﻭﺍﳌﺎﺀ ﻣﻘﺼﻮﺭ.
)-(٢٣ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻫﻮ ﺩﺍﺧﻞ ﲟﺎ ﻗﺒﻠﻪ ،ﻭﻟﻮ ﻗﺎﻝ:
ﻭﺍﻟﹾﺠﻤــﻊ ﰲ ﻣﻀﻤــﻀﺔٍ ﺃﹶﻓﹾــﻀﻞﹸ ﻣِــﻦ ﻓﹶﺼﻞٍ ﻋﻠﹶﻰ ﺍﻷَﺻـﺢ ﻣِـﻦ ﺧﻠﹾـﻒٍ ﺯﻛِـﻦ
ﻟﹶﻜﹶﺎﻥﹶ ﺃﹶﺧﺼﺮ.
)-(٢٤ﰲ ﺍﳊﺎﺷﻴﺔ :ﺃﻛﻞ :ﻓﻌﻞ ﻣﺎﺽ ﻣﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ.
٢٣
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﻌِﺸﺮﻭﻥ :ﺍﻟﹾﻤﺘﻌﺪﻱ ﻋِﻨﺪﻫﻢ ﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺻِﺮ
ﻭﺍﻟﹾﻤﺘﻌﺪﻱ ﻋِﻨﺪﻫﻢ ﻣِـﻦ ﺍﻟﹾﻌﻤـﻞﹾ ﺃﹶﻧﻤﻰ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺻِﺮِ ﻓﹶـﻀﻼﹰ ﻭﺃﹶﺟـﻞﹼ
ﻭﻣِﻦ ﻫﻨﺎ ﻓﹶﻄﹶﻠﹶـﺐ ﺍﻟﹾﻌِﻠﹾـﻢِ ﺍﻟﹾﻌﻠِـﻲ ﺃﹶﻓﹾﻀﻞﹸ ﻣِـﻦ ﺻـﻼﹶﺓِ ﺫِﻱ ﺍﻟﺘﻨﻔﱡـﻞِ
ﻭﻟﹶﻜِﻦِ ﺍﻹِﻣﺎﻡ ﻋِـﺰ ﺍﻟـﺪﻳﻦِ ﻗﹶـﺪ ﺃﹶﻧﻜﹶﺮ ﺍﻻِﻃﹾـﻼﹶﻕ ﻭﻫـﻮ ﺍﻟﹾﻤﻌﺘﻤـﺪ
ﻭﻗﹶﺎﻝﹶ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺑﻌـﺾ ﺍﻟﹾﻘﹶﺎﺻِـﺮﻩ ﺃﹶﻓﹾﻀﻞﹶ ﻛﹶﺎﻹِﳝﺎﻥِ ﻳـﺎ ﺫﹶﺍ ﺍﻟﹾﺒﺎﺻِـﺮﻩ
٢٤
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻭﺍﻟﹾﻌِﺸﺮﻭﻥ:
ﺍﻟﹾﻔﹶﻀِﻴﻠﹶﺔﹸ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔﹸ ﺑِﺬﹶﺍﺕِ ﺍﻟﹾﻌِﺒﺎﺩﺓِ ﺃﹶﻭﻟﹶﻰ ﻣِﻦ ﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺔِ ﺑِﻤﻜﹶﺎﻧِﻬﺎ
ـﻰ ﻣِ ـﻦ ﺍﻟﹾﻤﻌﻠﱠﻘﹶ ـﻪ
ﻓﹶــﻀِﻴﻠﹶﺔﹸ ﺍﻟﹾﻌِﺒــﺎﺩﺓِ ﺍﻟﹾﻤﻌﻠﱠﻘﹶــﻪ ﺑِﻨﻔﹾ ـﺴِﻬﺎ ﺃﹶﻭﻟﹶـ
ﺑِﻤﺎ ﻟﹶﻬـﺎ ﻣِـﻦ ﺍﻟﹾﻤﻜﹶـﺎﻥِ ﻓِﻴﻤـﺎ ﻗﹶﺪ ﺻﺮﺣﻮﺍ ﺑِـﻪِ ﻓﹶﻜﹸـﻦ ﻓﹶﻬِﻴﻤـﺎ
ـﺎ ﺍﻟﹾﺠﻤﺎﻋ ـﺔﹸ ﺍﻟﹾﻘﹶﻠِﻴﻠﹶ ـﺔﹸ ﺃﹶﺑ ـﺮْ
ﻟﹶﻜِﻨﻪ ﺧـﺮﺝ ﻋـﻦ ﻫـﺬﹶﺍ ﺻـﻮﺭ ﻣِﻨﻬـ
ﰲ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﻘﹶﺮِﻳـﺐِ ﺇِﻥﹾ ﺗﻌﻄﱠـﻼﹶ ﻣِﻦ ﺍﻟﹾﻜﹶـﺜِﲑِ ﰲ ﺳِـﻮﺍﻩ ﻓﹶـﺎﻋﻘِﻼﹶ
ﻭﺍﻟﹾﺠﻤﻊ ﰲ ﺍﻟﹾﻤﺴﺠِﺪِ ﺃﹶﻭﻟﹶﻰ ﻣِﻨﻪ ﰲ ﻏﹶﻴﺮٍ ﻭﺇِﻥﹾ ﻛﹶـﺎﻥﹶ ﻛﹶـﺜِﲑﺍ ﻓﹶـﺎﻋﺮِﻑِ
٢٥
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺮﺍﺑِﻌﺔﹸ ﻭﺍﻟﹾﻌِﺸﺮﻭﻥ:
ﻣﺎ ﺃﹶﻭﺟﺐ ﺃﹶﻋﻈﹶﻢ ﺍﻷَﻣﺮﻳﻦِ ﺑِﺨﺼﻮﺻِﻪِ ﻻﹶ ﻳﻮﺟِﺐ ﺃﹶﻫﻮﻧﻬﻤﺎ ﺑِﻌﻤﻮﻣِﻪ
ﻣﺎ ﺃﹶﻭﺟﺐ ﺍﻷَﻋﻈﹶﻢ ﺑِﺎﻟﹾﺨـﺼﻮﺹِ ﻻﹶ ﻳﻮﺟِﺐ ﺑِﺎﻟﹾﻌﻤﻮﻡِ ﺍﻻﹶﻫـﻮﻥﹶ ﺧـﻼﹶ
ـﺎﺱِ ﻭﺍﻟﹾـﻮِﻻﹶﺩﻩ
ﰲ ﺻﻮﺭٍ ﺟـﺎﺀَﺕ ﺑِﻬـﺎ ﺍ ِﻹﻓﹶـﺎﺩﻩ ﻛﹶـﺎﻟﹾﺤﻴﺾِ ﻭﺍﻟﻨﻔﹶـ
ﺍﻟﹾﻐـﺴﻞﹶ ﻣﻌـﺎ ﺇِﳚﺎﺑِﻬﺎ ﺍﻟﹾﻮﺿﻮﺀَ ﺃﹶﻳـﻀﺎ ﻓﹶﺎﺳـﻤﻌﺎ )(٢٥
ﻓﹶِﺈﻧﻬﺎ ﺗﻮﺟـﺐ
ـﺎﺭﺓِ ﻟﹶـﺰِﻡ ﰲ ﻭﻁﹾﺀِ ﻓﹶﺎﺳِﺪِ ﺍﻟﺸﺮﺍ ﻛﹶﻤـﺎ ﻋﻠِـﻢ
ﻭﺍﻟﹾﻤﻬـﺮ ﰲ ﺃﹶﺭﺵِ ﺍﻟﹾﺒﻜﹶـ
ﻭﺍﻟﺸﺎﻫِﺪﻭﻥﹶ ﺑِﺎﻟﺰﻧﺎ ﻟﹶـﻮ ﺭﺟﻌـﻮﺍ ﻣِﻦ ﺑﻌﺪِ ﺭﺟﻢٍ ﻓﹶﺎﻟﹾﻘِـﺼﺎﺹ ﻳﻘﹶـﻊ
ﻣﻊ ﺣﺪ ﻗﹶﺬﹾﻑٍ ﻭﻛﹶﺬﹶﺍ ﻟﹶـﻮ ﻗﹶـﺎﺗﻼﹶ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﻏﹶﻴـﺮٍ ﻭﻛﹶـﺎﻥﹶ ﻛﹶـﺎﻣِﻼﹶ
ﻓﹶِﺈﻧﻪ ﻣـﻊ ﺳـﻬﻤِﻪِ ﻳﺮﺿـﺦ ﻟﹶـﻪ ﺫﹶﻛﹶﺮﻩ ﺟﻤـﻊ ﻛﹶﻤـﺎ ﻗﹶـﺪ ﻧﻘﹶﻠﹶـﻪ
)-(٢٥ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ :ﺃﹶﻭﺟﺒﺖِ ﺍﻟﹾﻐﺴﻞﹶ ،ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ .ﻭﻣﻌﺎ :ﺑﺄﻟﻒ ﺍﻹﻃﻼﻕ.
٢٦
ﻭﺍﺳﺘﺜﹾﻦِ ﻧﺤﻮ ﺭِﺷـﻮﺓٍ) (٢٦ﻟِﺤـﺎﻛِﻢِ ﺗﻮﺻــﻼﹰ ﻟِﺤﻘﱢــﻪِ ﻣِــﻦ ﻇﹶــﺎﻟِﻢِ
ـﺎﻑ ﻫﺠ ـﻮﻩ ﻟِﻴ ـﺼِﻠﹶﻪ
ﻭﻓﹶﻚ ﻣﺄﹾﺳـﻮﺭٍ ﻭﻣـﺎ ﻗﹶـﺪ ﺑﺬﹶﻟﹶـﻪ ﻟِﻤ ـﻦ ﻳﺨـ
ﻭﺣﻴﺜﹸﻤﺎ ﺧـﺎﻑ ﺍﻟﹾﻮﺻِـﻲ ﻇﹶﺎﻟِﻤـﺎ ﺃﹶﻋﻄﹶﻰ ﻣِﻦ ﺍﻟﹾﻤﺎﻝِ ﻟِﻴﻀﺤﻰ ﺳـﺎﻟِﻤﺎ
ﻭﺍﻟﹾﺒﺬﹾﻝﹸ ﻣِﻦ ﻗﹶـﺎﺽٍ ﻟِﻜﹶـﻲ ﻳـﻮﻟﱠﻰ ﻭﺍﻷَﺧﺬﹸ ﻟِﻠـﺴﻠﹾﻄﹶﺎﻥِ ﻟﹶـﻦ ﻳﺤِـﻼﱠ
ﻓﹶﺎﺋِﺪﺓﹲ ﺗﻘﹾﺮﺏ ﻣِـﻦ ﺫِﻱ ﺍﻟﹾﻘﹶﺎﻋِـﺪﻩ ﻗﹶﺎﻋِــﺪﺓﹲ ﺃﹸﺧــﺮﻯ ﻟﹶــﺪﻳﻬِﻢ ﻭﺍﺭِﺩﻩ
ﻭﻫِﻲ ﻣـﺎ ﺣـﺮﻡ ﻓِﻌﻠﹸـﻪ ﺣﻈِـﺮ ﻃﹶﻠﹶﺒﻪ ﺃﹶﻳﻀﺎ ﻛﹶﻤـﺎ ﻋـﻨﻬﻢ ﺫﹸﻛِـﺮ
ﻭﺍﺳﺘﺜﹾﻦِ ﻣِﻦ ﺫﹶﻟِـﻚ ﺻـﺎﺩِﻗﹰﺎ ﻓﹶﻠﹶـﻪ ﺗﺤﻠِﻴﻒ ﻣـﻦ ﺃﹶﻧﻜﹶـﺮﻩ ﺇِﺫﹾ ﻓﹶﻌﻠﹶـﻪ
ﻭﺟِﺰﻳــﺔﹸ ﺍﻟــﺬﱢﻣﻲ ﺗﻄﹾﻠﹶــﺐ ﻭﺇِﻥﹾ ﻳﺤﺮﻡ ﻋﻠﹶﻴﻪِ ﺑـﺬﹾﻟﹸﻬﺎ ﻛﹶﻤـﺎ ﺯﻛِـﻦ
٢٧
ﻗﹸﻠﹾﺖ ﺍﻟﱠﺬِﻱ ﺟﺮﻯ ﻋﻠﹶﻴﻪِ ﺍﺑﻦ ﺣﺠـﺮ ﺳﻨﻴﺔﹸ ﺍﻟﺘﺜﹾﻠِﻴـﺚِ ﻭﻫـﻮ ﺍﻟﹾﻤﻌﺘﺒـﺮ
٢٨
ﻭﺿﺎﺑِﻂﹸ ﺍﻟﹾﻮﻟِﻲ ﻗﹶـﺎﻟﹸﻮﺍ ﻗﹶـﺪ ﻳﻠِـﻲ ﰲ ﺍﻟﹾﻤﺎﻝِ ﻭﺍﻟﻨﻜﹶﺎﺡِ ﻛﹶﺎﻷَﺏِ ﺍﻟﹾﻌﻠِـﻲ
ﻛﹶﻤـﺎ ﰲ ﺳــﺎﺋِﺮِ ﺍﻟﹾﻤﻌــﺼﺒِﲔ ﻋﻠِﻤــﺎ )(٢٧
ﻭﻗﹶﺪ ﻳﻠِﻲ ﺍﻟﻨﻜﹶﺎﺡ ﻻﹶ ﻏﹶﻴﺮ
ﻭﻛﹶﺎﻷَﺏِ ﺍﻟﺸﻔِﻴﻖِ ﻓِﻴﻤﻦ ﻗﹶﺪ ﻃﹶـﺮﺍ ﺳﻔﹶﻬﻬﺎ ﻭﺍﻟﹾﺠـﺪ ﻛﹶـﺎﻷَﺏِ ﻳـﺮﻯ
ﻛﹶﺎﻟﹾﻮﺻِﻲ ﻓﹶﺎﺿﺒِﻄﹾﻪ ﰲ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻟﹶﻤﺎ ﺗﻨﺤـﺼِﻲ )(٢٨
ﻭﻗﹶﺪ ﻳﻠِﻲ ﺍﻟﹾﻤﺎﻝﹶ ﻓﹶﻘﹶﻂﱢ
ﻓﹶﺎﺋِـ ـﺪﺓﹲ ﻣﺮﺍﺗِـ ـﺐ ﺍﻟﹾﻮِ ﹶﻻﻳـ ـﻪ ﺃﹶﺭﺑﻌــﺔﹲ ﻋِﻨــﺪ ﺃﹸﻭﻟِــﻲ ﺍﻟﺪﺭﺍﻳــﻪ
ـﺎﻇِﺮ ﺍﻟﹾﻮﻗﹾ ـﻒِ ﻳ ـﺆﻡْ
ـﺎﻳﺔﹲ ﻭﻧـ
ﺻـﻭِ ﹶﻻﻳﺔﹸ ﺍﻟﹾﻘﹶﺮِﻳـﺐِ ﻭﺍﻟﹾﻮﻛِﻴـﻞِ ﺛﹸـﻢ ْﻭِ
ﻭﺇِﻥﹾ ﺗﺮِﺩ ﺗﺤﻘِﻴﻘﹶﻬﺎ ﻓﹶـﺎﺭﺟِﻊ ﻟِﻤـﺎ ﰲ ﺍﻷَﺻﻞِ ﻟِﻠﺴﺒﻜِﻲ ﻗﹶﻮﻻﹰ ﻣﺤﻜﹶﻤـﺎ
)-(٢٧ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﻻﻏﲑ :ﺑﺎﻟﺮﻓﻊ .ﻭﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﺍﻷﻭﱃ ﺑﺎﻟﻀﻢ ﺃﻱ ﺑﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻀﻢ.ﺍ.ﻫـ.
ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﻥ )ﻻ( ﻋﺎﻣﻠﺔ ﻋﻤﻞ )ﻟﻴﺲ( ﻭ)ﻏﲑ( ﺍﲰﻬﺎ ﻭﺧﱪﻫﺎ ﻣﻘﺪﺭ ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻫﺸﺎﻡ
ﻭﺫﻛﺮ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻓﻴﻬﺎ ﺇﻻ ﻭﺟﻪ ﻭﺍﺣﺪ ﻭﺑﻌﻀﻬﻢ ﻏﻠﹼﻂ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﻫﺬﺍ ﻓﻘﺎﻝ ﺳﻤﻊ ﻋﻦ ﺍﻟﻌﺮﺏ ﻧﺼﺒﻬﺎ،
ﻭﺗﻜﻮﻥ )ﻻ( ﻋﺎﻣﻠﺔ ﻋﻤﻞ )ﺇﻥ( .ﺃﻓﺎﺩﱐ ﺑﻪ ﺑﻌﺾ ﺍﻷﻓﺎﺿﻞ.
)-(٢٨ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﻓﻘﻂ :ﺑﺘﺸﺪﻳﺪ ﺍﻟﻄﺎﺀ .ﻭﰲ ﺍﳊﺎﺷﻴﺔ :ﺃﻱ ﳏﺮﻛﺔ ﺑﺎﻟﻜﺴﺮ ﻋﻠﻰ ﺍﻷﺻﻞ ﺃﻭ ﺑﺎﻟﻀﻢ
ﻟﻮﺟﻮﺩ ﻧﻈﲑﻩ ﰲ ﻗﻮﻝ ﺍﻟﻌﺮﺏ :ﻣﺎ ﻓﻌﻠﺖ ﺫﻟﻚ ﻗﻂﱡ ،ﺑﻀﻢ ﺍﻟﻄﺎﺀ ﻣﺸﺪﺩﺓ ،ﺃﻱ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ.
)-(٢٩ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺧﻄﺎﻩ :ﺑﺎﻷﻟﻒ .ﻭﰲ ﺍﳊﺎﺷﻴﺔ :ﺃﻱ ﺑﻘﻠﺐ ﺍﳍﻤﺰﺓ ﺃﻟﻔﺎ ﻟﻠﻮﺯﻥ.
٢٩
ﻭﺣﻴﹸﺜﻤــﺎ ﺧﺎﻃﹶــﺐ ﺑِــﺎﻟﻄﱠﻼﹶﻕِ ﺯﻭﺟﺘــﻪ ﻭﺍﻟﹾﻌﺒــﺪ ﺑِﺎﻹِﻋﺘــﺎﻕِ
ـﺎ
ـﺎ ﻋﻠﹶﻴﻬِﻤــ
ـﺎ ﺃﹶﻭﻗﹶﻌـ ـﻪ ﺗﻮﻫﻤــ
ﻣـﻊ ﹶﻇﻨـﻪِ ﻏﹶﻴﺮﻫﻤـﺎ ﻧﻔﹶـﺬﹶ ﻣـ
ﻭﺣــﺮﺓﹰ ﻣﻬﻤــﺎ ﻳﻄﹶــﺄﹾ ﻭ ﹶﻇﻨﻬــﺎ ﺯﻭﺟﺘــﻪ ﺍﻟﹾﻘِﻨــﺔﹶ ﺃﹶﻱ ﻓﹶِﺈﻧﻬــﺎ
ﺗﻌﺘﺪ ﻗﹶـﺮﺃﹶﻳﻦِ ﻋﻠﹶـﻰ ﺍﻟﹾﻤـﺼﺤﺢِ ﻛﹶﺬﹶﺍﻙ ﻋﻜﹾـﺴﻪ ﻋﻠﹶـﻰ ﺍﻟﹾﻤـﺮﺟﺢِ
٣٠
ـﺎﻟﹾﺒﻌﺾِ ﻣِ ـﻦ ﺭﻗﹶﺒ ـﺔِ ﺍﻟﹾﻤﻜﹶﻔﱢ ـﺮِ
ﻭ ﺧﺮﺟ ـﺖ ﻣ ـﺴﺎﺋِﻞﹲ ﻛﹶﺎﻟﹾﻤﻮﺳِ ـﺮِ ﺑِـ
ﻻﹶ ﻳﻌﺘِﻖ ﺍﻟﹾـﺒﻌﺾ ﻭﺇِﻧﻤـﺎ ﺍﻧﺘﻘﹶـﻞﹾ ﻗﹶﻄﹾﻌـﺎ ﻟِﻤـﺎ ﻭﺭﺍﺀَﻩ ﻣِـﻦ ﺍﻟﹾﺒـﺪﻝﹾ
ـﺎ ﺍﻋ ـﺘﻼﹶ
ﻭﻗﹶﺎﺩِﺭٍ ﻟِـﺼﻮﻡِ ﺑﻌـﺾِ ﺍﻟﹾﻴـﻮﻡِ ﻻﹶ ﻳﻠﹾﺰﻣ ـﻪ ﺇِﻣ ـﺴﺎﻛﹸﻪ ﻛﹶﻤـ
ﻛﹶﺬﹶﺍ ﺍﻟﺸﻔِﻴﻊ ﺇِﻥﹾ ﻳﺠِﺪ ﺑﻌﺾ ﺍﻟﺜﱠﻤﻦ ﻻﹶ ﻳﺆﺧﺬﹸ ﺍﻟﹾﻘِﺴﻂﹸ ﻣِﻦ ﺍﻟﺸﻘﹾﺺِ ﻭﻟﹶﻦ
ﻭﺣﻴﺚﹸ ﺃﹶﻭﺻـﻰ ﺑِﺎﺷـﺘِﺮﺍﺀِ ﺭﻗﹶﺒـﻪ ﻓﹶﻠﹶﻢ ﻳﻒِ ﺍﻟﺜﱡﻠﹾﺚﹸ ﻟﹶﻐـﺎ ﻣـﺎ ﻃﹶﻠﹶﺒـﻪ
ﻭﻣﻦ ﻋﻠﹶﻰ ﻋﻴـﺐِ ﻣﺒِﻴـﻊٍ ﺍﻃﱠﻠﹶـﻊ ﻓﹶﺎﻟﺮﺩ ﻭﺍﻹِﺷـﻬﺎﺭ ﻛﹸـﻞﱞ ﺍﻣﺘﻨـﻊ
ـﺎ ﺍﺗ ـﻀﺢ ﺗﻠﹶﻔﱡﻆﹲ ﺑِﺎﻟﹾﻔﹶﺴﺦِ ﰲ ﺍﻟﹾﻘﹶﻮﻝِ ﺍﻷَﺻـﺢْ
ﻋﻠﹶﻴ ـﻪِ ﻻﹶ ﻳﻠﹾﺰﻣ ـﻪ ﻛﹶﻤـ
٣١
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻷَﺭﺑﻌﻮﻥ:
ﺇِﺫﹶﺍ ﺍﺟﺘﻤﻊ ﺍﻟﺴﺒﺐ ﺃﹶﻭِ ﺍﻟﹾﻐﺮﻭﺭ ﻭﺍﻟﹾﻤﺒﺎﺷﺮﺓﹸ ﻗﹸﺪﻣﺖِ ﺍﻟﹾﻤﺒﺎﺷﺮﺓ
ﻭﺣﻴﺜﹸﻤــﺎ ﺍﻟــﺴﺒﺐ ﻭﺍﻟﹾﻤﺒﺎﺷــﺮﻩ ﻳﺠﺘﻤِﻌــﺎ ﻓﹶﻘﹶــﺪﻣﻦ ﺍﻵﺧِــﺮﻩ
ﻛﹶـﺬﹶﻟِﻚ ﺍﻟﹾﻐـﺮﻭﺭ ﻣﻌﻬـﺎ ﺟﻌِـﻼﹶ ﻭﺍﺳﺘﺜﹾﻨِﻴﺖ ﺃﹶﺷـﻴﺎﺀُ ﻓِﻴﻤـﺎ ﻧﻘِـﻼﹶ
ﻛﹶﻤـﺎ ﺇِﺫﹶﺍ ﻏﹶـﺼﺐ ﺷـﺎﺓﹰ ﻭﺃﹶﻣـﺮ ﺷﺨﺼﺎ ﺑِﺬﹶﺑﺤِﻬﺎ ﻭﻟﹶﻢ ﻳـﺪﺭِ ﺍﻟﹾﻐـﺮﺭ
ـﺎﻟﹾﻘﹶﻄﹾﻊِ ﺇِﺫﹶﺍ ﻳﻐـ ـﺮ
ﻓﹶﺎﻟﹾﻐﺎﺻِــﺐ ﺍﻟــﻀﻤﺎﻥﹸ ﻳــﺴﺘﻘِﺮ ﻋﻠﹶﻴـ ـﻪِ ﺑِــ
ـﻰ ﻣــﺴﺘﺄﹾﺟﺮٍ ﻟِﺤﻤﻠِــﻪِ ﻓﹶﺤﻤــﻼﹶ
ﻛﹶ ـﺬﹶﺍ ﺇِﺫﹶﺍ ﺃﹶﺳ ـﻠﹶﻢ ﺯﺍﺋِ ـﺪﺍ ﻋﻠﹶـ
ـﺖ ﺿﻤِﻨﻬﺎ ﻣـﺴﺘﺄﹾﺟِﺮ ﻛﹶﻤـﺎ ﹶﺛﺒـﺖ
ـﻪ ﻓﹶﺘﻠِﻔﹶــ
ـﺆﺟﺮ ﺟﻬِﻠﹶــ
ﻣــ
ﻭﺣﻴﺜﹸﻤــﺎ ﺃﹶﻓﹾﺘــﺎﻩ ﺑِــﺎ ِﻹﺗﻼﹶﻑِ ﺃﹶﻫﻞﹲ ﻓﹶﺄﹶﺧﻄﹶـﺎ ﻓﹶﺎﻟـﻀﻤﺎﻥﹸ ﻭﺍﻓِـﻲ
ﻋﻠﹶﻰ ﺍﻟﱠـﺬِﻱ ﺃﹶﻓﹾﺘـﻰ ﺑِـﻼﹶ ﺧﻔﹶـﺎﺀِ ﻓﹶﺎﺣﺬﹶﺭ ﻣِـﻦ ﺍﻟﹾﺨﻄﹶـﺈِ ﰲ ﺍ ِﻹﻓﹾﺘـﺎﺀِ
ـﺎ ﺃﹶﻣـﺮ ﻇﹸﻠﹾﻤﺎ ﻟِﺠﺎﻫِـﻞٍ ﺑِﻘﹶﺘـﻞٍ ﺇِﻥﹾ ﺻـﺪﺭ
ـﺎﻡ ﺣﻴﺜﹸﻤـ
ﻭﻳـﻀﻤﻦ ﺍ ِﻹﻣـ
ـﺴﺘﺤﻘﱠﺔﹰ ﻓﹶــﻼﹶ
ـﻮﻡٍ ﻓﹶﺒﺎﻧــﺖ ﻣـ
ـﻰ ﻗﹶـ
ـﺎ ﻭﻗﹶ ـﻒ ﺿ ـﻴﻌﺔﹰ ﻋﻠﹶـ
ﻭﺣﻴﺜﹸﻤـ
ـﻪ
ـﲔ ﺟﻤﻠﹶـ
ـﻢ ﺍﻷَﺭﺑﻌِـ
ـﻢ ﻧﻈﹾـ
ﻳــﻀﻤﻦ ﺇِﻻﱠ ﻭﺍﻗِــﻒ ﻟِﻠﹾﻐﻠﱠــﻪ ﻭﺗـ
٣٢
ـﺎ
ـﺎﺀَ ﻓﹶﺎﻋﻠﹶﻤـ
ﻭﺍﻟﹾﺠﺰﻡ ﰲ ﺑﻌﺾِ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﺭﺑﻤـﺎ ﺑِﹶﺄﺣـﺪِ ﺍﻟـﺸﻘﱠﻴﻦِ ﺟـ
ـﺎ ﺃﹸﺷِــﲑ ﻧﺤــﻮﻩ ﻟِﻤــﻦ ﺗﻔﹶﻄﱠﻨــﺎ
ـﺎ ﻭﺃﹶﻧـ
ﻟﹶﻜِﻨ ـﻪ ﰲ ﺍﻟﹾ ـﺒﻌﺾِ ﻣِﻨﻬـ
ﻭﻗﹶﺪ ﺟﻌﻠﹾﺖ ﻛﹸـﻞﱠ ﺟِـﻨﺲٍ ﻣِﻨﻬـﺎ ﰲ ﺿِﻤﻦِ ﻓﹶﺼﻞٍ ﻻﹶ ﻳﺰِﻳـﺪ ﻋﻨﻬـﺎ
ﺼﺮﺕ ﺇِﺫﹰﺍ ﻓﹸـﺼﻮﻝﹸ ﺍﻟﹾﺒـﺎﺏِ ﺃﹶﺭﺑﻌــﺔﹲ) (٣٢ﻭﺍﻟــﺸﻜﹾﺮ ﻟِﻠﹾﻮﻫــﺎﺏِ
ﻓﹶﺎﻧﺤ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔ:
ﺛﹸﻢ ﺍﻟﺼﻼﺓﹸ ﺧﻠﹾﻒ ﻣﺤـﺪِﺙٍ ﻏﹶـﺪﺍ ﻣﺠﻬﻮﻝﹶ ﺣﺎﻝٍ ﻋِﻨﺪ ﻣﻦ ﺑِﻪِ ﺍﻗﹾﺘـﺪﻯ
ﻣﻬﻤﺎ ﻧﻘﹸﻞﹾ ﺻﺤِﻴﺤﺔﹲ ﻓﹶﻬـﻞﹾ ﺗﻌـﺪ ْﺟﻤﺎﻋــﺔﹰ ﺃﹶﻭِ ﺍﻧﻔِــﺮﺍﺩﺍ ﻗﹶــﺪ ﻭﺭﺩ
ﻭﺟﻬﺎﻥِ ﻭﺍﻟﺘﺮﺟِﻴﺢ ﺃﹶﻳﻀﺎ ﻣﺨﺘﻠِـﻒ ﻓِﻴﻤﺎ ﻟﹶﻬﺎ ﻣِﻦ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻗﹶـﺪ ﻋـﺮِﻑ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔ:
ﻭﻣﻦ ﺃﹶﺗﻰ ﺑِﻤﺎ ﻳﻨـﺎﻓِﻲ ﺍﻟﹾﻔﹶـﺮﺽ ﻻﹶ ﺍﻟﻨﻔﹾــﻞﹶ ﰲ ﺃﹶﻭﻝِ ﻓﹶــﺮﺽٍ ﻣــﺜﹶﻼﹶ
ـﻰ ﻧﻔﹾ ـﻼﹶ
ـﻮﻝﹸ ﻳﺒﻘﹶـ
ﻳﺒﻄﹸﻞﹸ ﻓﹶﺮﺿﻪ ﻭﻫـﻞﹾ ﻣـﺎ ﺻـﻠﱠﻰ ﻳﺒﻄﹸ ـﻞﹸ ﺃﹶﻭ ﻧﻘﹸـ
)-(٣٢ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺃﺭﺑﻌﺔ :ﺑﺎﻟﺮﻓﻊ .ﻭﰲ ﺍﳊﺎﺷﻴﺔ :ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ :ﻫﻲ.
٣٣
ـﻰ ﻗﹶ ـﻮﻻﹶﻥِ ﻭﺍﻟﺘ ـﺮﺟِﻴﺢ ﻣﺨﺘﻠِــﻒ ﻓﹶﻠﹾﻴﻜﹾﻔِــﻚ ﺍﻟﺘﻠﹾــﻮِﻳﺢ
ﻓِﻴ ـﻪِ ﺃﹶﺗـ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺮﺍﺑِﻌﺔ:
ﻭﺍﻟﻨ ـﺬﹾﺭ ﻫ ـﻞﹾ ﺳ ـﻠﹸﻮﻛﹸﻨﺎ ﺑِ ـﻪِ ﰲ ﻣﺴﻠﹶﻚِ ﻓﹶﺮﺽِ ﺷـﺮﻋِﻨﺎ ﺍﻟـﺸﺮِﻳﻒِ
ﺃﹶﻭ ﻣﺴﻠﹶﻚِ ﺍﻟﹾﺠﺎﺋِﺰِ ﻗﹶـﻮﻻﹶﻥِ ﺃﹶﺗـﻰ ﻭﺧﻠﹾﻒ ﺗـﺮﺟِﻴﺢِ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﹶﺛﺒﺘـﺎ
ﻭﺧﺮﺝ ﺍﻟﻨﺬﹾﺭ ﻋـﻦ ﺍﻟـﺸﻘﱠﻴﻦِ ﰲ ﺻﻮﺭﺓِ ﻧـﺬﹾﺭِﻩِ ﺍﻟﹾﻘِـﺮﺍﺀَﺓﹶ ﺍﻋـﺮِﻑِ
ﻓﹶﻨِﻴــﺔﹸ ﺍﻟﻨــﺎﺫِﺭِ ﻓِﻴﻬــﺎ ﺗﺤــﺘﻢ ﻭﻟﹶﻴﺲ ﰲ ﻓﹶـﺮﺽٍ ﻭﻧﻔﹾـﻞٍ ﺗﻠﹾـﺰﻡ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﺨﺎﻣِﺴﺔ:
ـﻞﹾ
ـﺎ ﺭﺟـ
ـﺎﻥٍ ﻳـ
ـﺼِﻴﻎٍ ﺃﹶﻭ ﺑِﻤﻌـ
ﺛﹸﻢ ﻫﻞِ ﺍﻟﹾﻌِﺒـﺮﺓﹸ ﰲ ﺍﻟﹾﻌﻘﹸـﻮﺩِ ﻗﹸـﻞﹾ ﺑِـ
ﻭﰲ ﺍﻟﹾﻔﹸــﺮﻭﻉِ ﺃﹶﻳــﻀﺎ ﺍﻟﺘــﺮﺟِﻴﺢ ﺍﻟﹾﺨﻠﹾﻒ ﻓِﻴـﻪِ ﻋِﻨـﺪﻫﻢ ﺻـﺮِﻳﺢ
٣٤
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺴﺎﺑِﻌﺔ:
ﻭﻫﻞﹾ ﺗﻌـﺪ ﻳـﺎ ﻓﹶﺘـﻰ ﺍﻟﹾﺤﻮﺍﻟﹶـﻪ ﺑﻴﻌـﺎ ﺃﹶﻭِ ﺍﺳـﺘِﻴﻔﹶﺎ ﺧِـﻼﹶﻑ ﻗﹶﺎﻟﹶَـﻪ
ﻭﺍﺧﺘﻠﹶﻒ ﺍﻟﺘـﺮﺟِﻴﺢ ﰲ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﻛﹶﻤﺎ ﺣﻜﹶﺎﻩ ﺻـﺎﺣِﺐ ﺍﻟﹾﻤﺠﻤـﻮﻉِ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺜﱠﺎﻣِﻨﺔ:
ﺛﹸﻢ ﻫﻞِ ﺍ ِﻹﺑـﺮﺍﺀُ ﺇِﺳـﻘﹶﺎﻃﹰﺎ ﺟﻌِـﻞﹾ ﺃﹶﻭ ﻫﻮ ﺗﻤﻠِﻴﻚ ﺧِﻼﹶﻑ ﻗﹶـﺪ ﻧﻘِـﻞﹾ
ﻗﹶﻮﻟﹶﻴﻦِ ﻭﺍﻟﺘﺮﺟِﻴﺢ ﻏﹶﻴـﺮ ﻣ ﺆﺗﻠِـﻒ ﻓِﻴﻤﺎ ﻟﹶﻬﺎ ﻣِﻦ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻗﹶﺪ ﻭﺻِـﻒ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﺘﺎﺳِﻌﺔ:
ـﻮﻥﹸ ﻓﹶـﺴﺨﺎ ﺍ ِﻹﻗﹶﺎﻟﹶ ـﻪ ﰲ ﺍﻟﹾﺤﻜﹾﻢِ ﺃﹶﻭ ﺑﻴﻌﺎ ﺧِـﻼﹶﻑ ﻗﹶﺎﻟﹶـﻪ
ﻭﻫـﻞﹾ ﺗﻜﹸـ
ﻭﺍﻟﹾﺨﻠﹾﻒ ﻗﹶـﻮﻻﹶﻥِ ﻭﰲ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﻳﺨﺘﻠِـﻒ ﺍﻟﺘ ـﺮﺟِﻴﺢ ﻟِﻠﹾﻤ ـﺴﻤﻮﻉِ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﻌﺎﺷِﺮﺓ:
ﺼﺪﺍﻕِ ﰲ ﻳــﺪِ ﺍﻟﺰﻭﺝِ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻘﹶﺒﺾِ ﻣﻬﻤـﺎ ﻳﻌﻘﹶـﺪِ
ﺛﹸــﻢ ﻣﻌــﻴﻦ ﺍﻟــ
ـﺪِ
ﻫﻞﹾ ﻫﻮ ﻣﻀﻤﻮﻥﹲ ﺿـﻤﺎﻥﹶ ﻋﻘﹾـﺪِ ﰲ ﻳ ـﺪِﻩِ ﺃﹶﻭ ﺑ ـﻞﹾ ﺿ ـﻤﺎﻥﹶ ﺃﹶﻳـ
ﻗﹶﻮﻻﹶﻥِ ﻭﺍﻟﺘـﺮﺟِﻴﺢ ﻟﹶـﻢ ﻳـ ﹾﺄﺗﻠِﻒِ ﻓِﻴﻤﺎ ﻟﹶﻬﺎ ﻣِﻦ ﺍﻟﹾﻔﹸﺮﻭﻉِ ﻗﹶـﺪ ﻗﹸﻔِـﻲ
٣٥
ﺃﹶﻭ ﻻﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻟﹶﻴﻦِ ﻭﺍﻟﺘـﺮﺟِﻴﺢ ﻻﹶ ﻳﻄﹾﻠﹶﻖ ﰲ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﻓِﻴﻤـﺎ ﻧﻘِـﻼﹶ
ﻭﺭﺑﻤــﺎ ﺟــﺰِﻡ ﺑِــﺎﻷَﻭﻝِ ﰲ ﺃﹶﺷﻴﺎ ﻭﺑِﺎﻟﺜﱠـﺎﻧِﻲ ﻛﹶـﺬﹶﺍﻙ ﻓﹶـﺎﻋﺮِﻑِ
ﰲ ﺃﹶﺻــﻠِﻬﺎ ﻳﻘﹸــﻮﻝﹸ ﺑِــﺎﻟﺘﻮﻗﱡﻒِ )(٣٤
ﻭﺟﺎﺀَ ﻗﹶﻮﻝﹲ ﺛﹶﺎﻟِﺚﹲ ﻟﹶـﻢ ﻳﺨﺘـﻒِ
ﻭﻋﺒــﺮﻭﺍ ﺑِﻐﻴــﺮِ ﺫِﻱ ﺍﻟﹾﻌِﺒــﺎﺭﻩ ﻋﻦ ﻫـﺬِﻩِ ﺃﹶﻳـﻀﺎ ﺑِـﻼﹶ ﻧﻜﹶـﺎﺭﻩ
ﻭﻫﻞﹾ ﻫِﻲ ﺍﻟﺮﺟﻌﺔﹸ ﺗﺤﺴﺐ ﺍﺑﺘِـﺪﺍ ﻧﻜﹾﺢٍ ﺃﹶﻭِ ﺍﺳـﺘِﺪﺍﻣﺔﹲ ﺧﻠﹾـﻒ ﺑـﺪﺍ
)-(٣٤ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﱂ ﳜﺘﻠﻒ :ﻫﻜﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻭﺻﻮﺍﺑﻪ :ﱂ ﳜﺘﻒ ،ﻣﻦ ﺍﻻﺧﺘﻔﺎﺀ.
)-(٣٥ﻭﰲ ﻧﺴﺨﺔ :ﻗﺎﻟﻮﺍ ﻭﰲ ﺍﻟﻈﻬﺎﺭ ﻫﻞ ﺍﳌﻐﻠﺐ :ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ -ﺃﻱ ﰲ ﻛﻠﻤﺔ :ﺍﻟﻈﻬﺎﺭ-
ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﺃﻱ ﻟﻠﻮﺯﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺴﺨﺔ ﺍﻟﻨﺎﻇﻢ ﻭﺇﻻ ﻓﻔﻲ ﻧﺴﺨﺔ ﺃﺧﺮﻯ :ﻫﻞ ﻳﻐﻠﱠﺐ ،ﻓﻌﻠﻴﻪ ﻻ ﺣﺎﺟﺔ
ﺇﱃ ﺗﺴﻜﲔ ﺍﻟﺮﺍﺀ ﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﻮﺯﻥ ﺑﺪﻭﻧﻪ.
٣٦
ﺑِﺄﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ ﻓﹶﺮﺽ ﺍﻻِﻛﹾﺘِﻔﹶـﺎﺀِ ﻫـﻞﹾ ﻧﻌﻄِﻴﻪِ ﺣﻜﹾﻢ ﻓﹶﺮﺽِ ﻋﻴﻦٍ ﺃﹶﻭ ﻧﻔﹶـﻞﹾ
ﻓِﻴﻪِ ﺧِﻼﹶﻑ ﻭﺍﻟﹾﻔﹸـﺮﻭﻉ ﻣﺨﺘﻠﹶـﻒ ﰲ ﺣﻜﹾﻤِﻬﺎ ﺍﻟﺘﺮﺟِﻴﺢ ﺣﺴﺒﻤﺎ ﻋﺮِﻑ
٣٧
ﻣﺎ ﻗﹶﺎﺭﺏ ﺍﻟﺸﻲﺀَ ﺃﹶﻳﻌﻄﹶـﻰ ﺣﻜﹾﻤـﻪ ﺃﹶﻭ ﻻﹶ ﺧِﻼﹶﻑ ﻗﹶﺪ ﻋﺮﻓﹾـﺖ ﺭﺳـﻤﻪ
٣٨
ـﻪِ ﺍﻟﹾﻌﻠﹾﻴــﺎﺀِ ﻟﹶــﻢ ﻳــ ﹾﺄﺗﻠِﻒِ
ﻓِﻴﻪِ ﺧِﻼﹶﻑ ﺟـﺎﺀَ ﻭﺍﻟﺘـﺮﺟِﻴﺢ ﰲ ﻓﹸﺮﻭﻋِـ
ﻭﺟﺰﻣﻮﺍ ﺑِﺎﻟﹾﻤﻨﻊِ ﰲ ﺑﻌﺾِ ﺍﻟـﺼﻮﺭ ﻛﹶ ـﺬﹶﺍﻙ ﺑِﺎﻟﹾﺠﻮﺍﺯِﺣ ـﺴﺒﻤﺎ ﺫﹶﻛﹶ ـﺮ
ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﺍﻟﹾﻌِﺸﺮﻭﻥ:
ﻭﻫﻞﹾ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﺎﻧِﻊ ﺍﻟﻄﱠﺎﺭِﻱ ﻛﹶﻤـﺎ ﻫــﻮ ﻣﻘﹶــﺎﺭِﻥﹲ ﺧِــﻼﹶﻑ ﻋﻠِﻤــﺎ
ﻭﺍﻟﹾﻘﹶﻮﻝﹸ ﰲ ﺍﻟﹾﻔﹸـﺮﻭﻉِ ﺑِـﺎﻟﺘﺮﺟِﻴﺢِ ﻣﺨﺘﻠِــﻒ ﻓﹶــﺎﻛﹾﺘﻒِ ﺑِــﺎﻟﺘﻠﹾﻮِﻳﺢِ
ﻭﻗﹶﺪ ﺃﹶﺗﻰ ﺍﻟﻄﱠﺎﺭِﻱ ﻛﹶﻤـﺎ ﻗﹶـﺎﺭﻥﹶ ﰲ ﻣﺴﺎﺋِﻞٍ ﺟﺰﻣﺎ ﻭﻋﻜﹾـﺴﻪ ﺍﻋـﺮِﻑِ
ﺧﺎﺗِﻤــﺔﹲ ﻭﺭﺑﻤــﺎ ﻋﺒــﺮ ﻋــﻦ ﺃﹶﺣﺪِ ﺷِـﻘﱠﻲ ﻫـﺬِﻩِ ﺑِـﻼﹶ ﻭﻫـﻦ
ـﺮﺍ ﻣﺎ ﻟﹶﻢ ﻳﻜﹸـﻦ ﰲ ﺍ ِﻻﺑﺘِـﺪﺍ ﻣﻐﺘﻔﹶـﺮﺍ
ـﺪﻭﺍﻡِ ﺍ ﹾﻏﺘﻔِـ
ـﻮﻟِﻬِﻢ ﻭﰲ ﺍﻟـ
ﻛﹶﻘﹶـ
ـﺎ ﺫﹶﺍ ﺍﻟﹾﺤِــﺲ
ـﺬﹾﻛﹶﺮ ﻳـ ﻭﻣﺎﻟﹶﻬــﻢ ﻗﹶﺎﻋِــﺪﺓﹲ ﺑــﺎﻟﹾﻌﻜﹾﺲِ ﻟِﻬـ
ـﺬِﻩِ ﺗـ
ﻭﺍﻧﺘﻬــﺖِ ﺍﻟﹾﻌِــﺸﺮﻭﻥﹶ ﺑِﺎ ِﻹﺑﺎﻧــﻪ ﻓﹶﺎﻟﹾﺤﻤــﺪ ﷲِ ﻋﻠﹶــﻰ ﺍ ِﻹﻋﺎﻧــﻪ
ﻭﺑِﺎﻧﺘِﻬﺎﺋِﻬــﺎ ﺍﻧﺘﻬــﻰ ﺍﻟﻨﻈﹶــﺎﻡ ﻟِﻤﺎ ﻫـﻮ ﺍﻟﹾﻤﻘﹾـﺼﻮﺩ ﻭﺍﻟـﺴﻼﹶﻡ
ﻓﹶﻠﹾﻴــﻚ ﻫــﺬﹶﺍ ﺁﺧِــﺮ ﺍﻟﹾﻔﹶﻮﺍﺋِــﺪِ ﺣﺎﻭِﻳــﺔﹰ ﻷَﺷــﻬﺮِ ﺍﻟﹾﻘﹶﻮﺍﻋِــﺪِ
ﻭﻛﹶﻤﻠﹶﺖ ﰲ ﻋﺎﻡِ ﺳِـﺖ ﻋـﺸﺮﻩ ﻭﺭﺍﺀَ ﺃﹶﻟﹾﻒٍ ﻣِـﻦ ﺳِـﻨِﻲ ﺍﻟﹾﻬِﺠـﺮﻩ
ﻓﹶﺎﻟﹾﺤﻤــﺪ ﷲِ ﻋﻠﹶــﻰ ﺍ ِﻹﺗﻤــﺎﻡِ ﺣﻤﺪﺍ ﻳـﻮﺍﻓِﻲ ﺟﻤﻠﹶـﺔﹶ ﺍ ِﻹﻧﻌـﺎﻡِ
ـﺪﺍ ﻋﻠﹶﻰ ﺍﻟﻨﺒِـﻲ ﺍﻟﹾﻬﺎﺷِـﻤِﻲ ﺃﹶﺣﻤـﺪﺍ
ـﺴﻼﹶﻡ ﺃﹶﺑـ
ـﺼﻼﹶﺓﹸ ﻭﺍﻟـ
ﹸﺛ ـﻢ ﺍﻟـ
ـﻪ
ـﺪﺍﺓِ ﺍﻷُﻣـ
ـﻦ ﻫـ
ـﺎﺑِﻌِﲔ ﻣِـ
ﻭﺁﻟِـ ـﻪِ ﻭﺻـ ـﺤﺒِﻪِ ﺍﻷَﺋِﻤـ ـﻪ ﻭﺍﻟﺘـ
ﻭﺳﺎﺋِﺮِ ﺍﻷَﺧﻴـﺎﺭِ ﺃﹶﻫـﻞِ ﺍﻟﻄﱠﺎﻋـﻪ ﻟِــﺮﺑﻬِﻢ ﺇِﻟﹶــﻰ ﻗِﻴــﺎﻡِ ﺍﻟــﺴﺎﻋﻪ
ﺍِﻧﺘﻬــﺖِ ﺍﻟﹾﻔﹶﺮﺍﺋِــﺪ ﺍﻟﹾﺒﻬِﻴــﻪ ﰲ ﻧﻈﹾﻤِــﻲ ﺍﻟﹾﻘﹶﻮﺍﻋِــﺪ ﺍﻟﹾﻔِﻘﹾﻬِﻴــﻪ
٣٩
ﺗﻢ ﻫﺬﹶﺍ ﺍﻟﻨﻈﹾﻢ ﺍﻟﹾﻤﺒﺎﺭﻙ
ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﺍﻟﱠﺬِﻱ ﺑِﻨِﻌﻤﺘِﻪِ ﺗﺘِﻢ ﺍﻟﺼﺎﻟِﺤﺎﺕ.
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