‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﺸﻌﺒﻴﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬

‫ﻧﻴﺎﺑﺔ ﺍﻟﻌﻤﺎﺩﺓ ﳌﺎ ﺑﻌﺪ ﺍﻟﺘﺪﺭﺝ‬ ‫ﺟﺎﻣﻌﺔ ﺍﳊﺎﺝ ﻟـﺨﻀﺮ ـ ﺑﺎﺗﻨـﺔ‬

‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﻼﻗﺎﺕ‬ ‫ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳋﺎﺭﺟﻴﺔ‬ ‫ﻗﺴﻢ ﺍﻟﺸﺮﻳﻌﺔ‬

‫ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺃﺑـﻲ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟـﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‬

‫ﻭﺃﺛـﺮﻩ ﻓـﻲ ﺍﺟﺘﻬﺎﺩﺍﺗـﻪ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﻣﺬﻛﺮﺓ ﻣﻘﺪﻣﺔ ﻟﻨﻴﻞ ﺷﻬﺎﺩﺓ ﺍﳌﺎﺟﺴﺘﲑ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‬

‫ﺇﺷﺮﺍﻑ ﺍﻟﺪﻛﺘـﻮﺭ‪:‬‬ ‫ﺇﻋﺪﺍﺩ ﺍﻟﻄـﺎﻟﺐ‪:‬‬

‫ﺻﺎﻟـﺢ ﺑﻮﺑﺸﻴـﺶ‬ ‫ﺭﺑﻴـﻊ ﻟﻌـﻮﺭ‬

‫ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ‬

‫ﺍﻟﺼﻔﺔ‬ ‫ﺍﳉﺎﻣﻌﺔ ﺍﻷﺻﻠﻴﺔ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺍﻻﺳﻢ ﻭﺍﻟﻠﻘﺐ‬
‫ﺭﺋﻴﺴﺎ‬ ‫ﺟﺎﻣﻌﺔ ﺍﳊﺎﺝ ﳋﻀﺮ ﺑﺒﺎﺗﻨﺔ‬ ‫ﺃﺳﺘﺎﺫ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ‬ ‫ﺃ‪.‬ﺩ‪ :‬ﺳﻌﻴﺪ ﻓﻜﺮﺓ‬
‫ﻣﻘﺮﺭﺍ‬ ‫ﺟﺎﻣﻌﺔ ﺍﳊﺎﺝ ﳋﻀﺮ ﺑﺒﺎﺗﻨﺔ‬ ‫ﺃﺳﺘﺎﺫ ﳏﺎﺿﺮ‬ ‫ﺩ‪ .‬ﺻﺎﱀ ﺑﻮﺑﺸﻴﺶ‬
‫ﻋﻀﻮﺍ‬ ‫ﺟﺎﻣﻌﺔ ﺍﳊﺎﺝ ﳋﻀﺮ ﺑﺒﺎﺗﻨﺔ‬ ‫ﺃﺳﺘﺎﺫ ﳏﺎﺿﺮ‬ ‫ﺩ‪ .‬ﻣﺴﻌﻮﺩ ﻓﻠﻮﺳﻲ‬
‫ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻟﻠﻌﻠﻮﻡ ﻋﻀﻮﺍ‬ ‫ﺃﺳﺘﺎﺫ ﳏﺎﺿﺮ‬ ‫ﺩ‪ .‬ﳏﻤﺪ ﺑﻮﺭﻛﺎﺏ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﺴﻨﻄﻴﻨﺔ‬
‫ﺍﻟﺴﻨـﺔ ﺍﳉﺎﻣـﻌﻴـﺔ‬
‫‪ 1426‬ـ ‪ 1427‬ﻫـ ‪ 2005 /‬ـ ‪ 2006‬ﻡ‬
‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ‬
‫اﻟﺮﺣﻴﻢ‬
 ‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬

‫ﻋﺪﺩ ﻠﻘﻪ ﻭﺭﺿﺎ ﻧﻔﺴﻪ ﻭﺯﻧﺔ ﻋﺮﺷﻪ ﻭﻣﺪﺍﺩ ﻛﻠﻤﺎﺗﻪ‪.‬‬ ‫ﺍﳊﻤﺪ‬

‫ﺃﺗﻘﺪﻡ ﺑﺎﻟﺸﻜﺮ ﺍﺑﺘﺪﺍﺀ ﻟﺼﺎﺣﺐ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺻﺎﱀ ﺑﻮﺑﺸﻴﺶ‪ ،‬ﻋﻠﻰ ﻣﺎ ﲡﺸﻤﱠﻪ ﻣﻦ‬
‫ﻋﻨﺎﺀ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻓﻘﺪ ﺗﻌ ﱠﻬﺪ ﻫﺬﺍ ﺍﻟﻐِﺮﺍﺱ ﻣﻨﺬ ﻛﺎﻥ ﻓﻜﺮﺓ؛ ﺇﱃ ﺃﻥ ﺻﺎﺭ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻧﻔﻊ ﺍﷲ ﺍﻷﻣﺔ ﺑﻌﻠﻤﻪ‪.‬‬

‫ﻛﻤﺎ ﺃﺯﺟـﻲ ﺷﻜﺮﻱ ﺇﻟـﻰ ﺑﻌﺾ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻷﻓﺎﺿﻞ؛ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻣﻮﺍ ﻟـﻲ ﺑﺎﻟﻨـﺼﺢ‬
‫ﻭﺍﻟﺘﺸﺠﻴﻊ‪ ،‬ﻭﺃﺧﺺ ﺑﺎﻟﺬﻛﺮ ﻣﻨﻬﻢ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﱀ ﻋﻮﻣﺎﺭ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﺃﺑﻮ ﺑﻜﺮ ﻛﺎﰲ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻧﺬﻳﺮ ﻭﻫﺎﺏ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻮﻋﺮﻭﺝ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻋﻠﻤﻬﻢ‪.‬‬

‫ﻛﻤﺎ ﻻ ﻳﻔﻮﺗﻨـﻲ ﺃﻥ ﺃﺷﻜﺮ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻣﻜﺘﺒﺔ ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﺒﺎﺗﻨﺔ‪ ،‬ﻭﻣﻜﺘﺒﺔ ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻘﺴﻨﻄﻴﻨﺔ‪ ،‬ﻭﻣﻜﺘﺒﺔ ﻣﺴﺠﺪ ﺍﻟﺒﻴـﻀﺎﻭﻱ‪ ،‬ﻭﻏﲑﻫـﻢ‬
‫ﻛﺜﲑ ﻣـﻤﻦ ﻣﻜﻨﻨﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﻗﺮﺍﺀﺓ ﺃﻭ ﺇﻋﺎﺭﺓ‪ ،‬ﺃﺩﺍﻣﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻫﻢ ﰲ ﺧﺪﻣﺔ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ‪.‬‬

‫ﻭﺣﺒﻞ ﺍﻟﺸﻜﺮ ﻣﻮﺻﻮﻝ ﺑﺈﺧﻮﺍﻧـﻲ ﰲ ﻣﺴﺠﺪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﺒﻠﺪﻳﺔ ﺍﳊﺎﻣﺔ ﺑﻮﺯﻳﺎﻥ‪ ،‬ﻓﻘﺪ‬
‫ﻛﺎﻧﻮﺍ ﱄ ﻧﻌﻢ ﺍﻟـﻤُﻌﲔ‪ ،‬ﺑﺪﻋﺎﺋﻬﻢ ﻭﺗﺸﺠﻴﻌﻬﻢ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨـﻲ ﻭﺇﻳﺎﻫﻢ ﳑـﻦ‬
‫ﲢﺎﺑﻮﺍ ﰲ ﺍﷲ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ﻭﺍﻓﺘﺮﻗﻮﺍ ﻋﻠﻴﻪ‪.‬‬
 ‫ﺇﻫﺪﺍﺀ‬

‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍ ﺘﻮﺍﺿﻊ‪:‬‬

‫ﺇﻟـﻰ ﻭﺍﻟﺪ ﺭ ﻪ ﺍﷲ ﺗﻌﺎﻟـﻰ ﺭ ﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺭﻓﻊ ﺩﺭﺟﺎﺗﻪ ﰲ ﻋﻠﻴـﲔ؛ ِﻛﻔﺎﺀ ﻣـﺎ‬

‫ﺭﺑﱠﻰ ﻭﺃﺩﱠﺏ‪.‬‬

‫ﻭﺇﱃ ﻭﺍﻟﺪﺗـﻲ ﺍﻟﻜﺮﻳـﻤﺔ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﻟـﻰ ﺃﻥ ﻳـﻤﺘﻌﻨﺎ ﺑﻌﻤﺮﻫﺎ‪ ،‬ﻭﺃﻥ ﺘﻢ ﻟﻨﺎ ﻭ ﺎ‬

‫ﺑﺼﺎﱀ ﺍﻟﻌﻤﻞ‪.‬‬

‫ﺣﻠﻮﻫـﺎ‬ ‫ﺇﱃ ﺯﻭﺟﺘـﻲ ﺍﻟـﻤﻜﺮﻣﺔ ﺃﻡ ﻋﺒﺪ ﺍﻟ ‪ ،‬ﺍﻟﺘـﻲ ﺷﺎﺭﻛﺘﻨـﻲ ﻣﺸﺎ ﺍﻟﺒ‬

‫ﻭﻣﺮﻫﺎ؛ ﻓﺠﺰﺍﻫﺎ ﺍﷲ ﺧﲑﺍ‪.‬‬

‫ﺇﱃ ﻗﺮﺗـﻲ ﻋﻴﻨـﻲ ﻋﺒﺪ ﺍﻟ ﻭﻣـﺤﻤﺪ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﱄ ﻓﻴﻬﻤﺎ‪.‬‬

‫ﺇﱃ ﻛﻞ ﻣﻦ ﺃﺣﺒﻨﺎ ﰲ ﺍ ﻭﺃﺣﺒﺒﻨﺎﻩ ﻓﻴﻪ‪.‬‬

 ‫ﻣﻘﺪﻣﺔ‬

‫ﺇﻥ ﺍﳊﻤﺪ ﷲ ﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴ ﺎ‬
‫ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﱠﻤﺪﺍ ﻋﺒﺪﻩ ﻭ ﺭﺳﻮﻟﻪ؛ ﺃ ﱠﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﱠﻴﺰ ﺑﺘﻌﺪﺩ ﻣﺬﺍﻫﺒﻪ‪ ،‬ﻓﻤﻨﻬﺎ ﺍﻟﺼ ﻴﺢ ﻭﻣﻨﻬﺎ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ‬
‫ﺃﺷﻬﺮ ﺍ ﺬﺍﻫﺐ ﺍﻟ ﻭﺿﻊ ﺍﷲ ﺎ ﺍﻟﻘُﺒﻮﻝ ﰲ ﺍﻷﺭ ؛ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭ ﻪ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻓﻘﺪ ﺷﻬﺪ ﻟﻪ ﺍ ﻘﻘﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺼ ﺔ ﺃﺻﻮﻟﻪ ﺍﻟ ُﺑِﻨﻲ ﻋﻠﻴﻬﺎ؛ ﻭﻟﻌﻞ ﻣﻦ ﺃﺷﻬﺮﻫﻢ ﺷﻴ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺬﻱ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺗﺪﱠﺑﺮ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻭﺟﺪ ﺃﺻﻮﻝ‬
‫‪1‬‬
‫ﻣﺎﻟﻚ ﻭﺃﻫﻞ ﺍ ﺪﻳﻨﺔ ﺃﺻ ﱠﺢ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻘﻮﺍﻋﺪ"‪.‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﻧﺘﺴﺒﻮﺍ ﺬﺍ ﺍ ﺬﻫﺐ‪ ،‬ﻭﻋُﺮﻓﻮﺍ ﻮﺩﺓ ﺍﻟﺘﺼﻨﻴ ‪ ،‬ﻭﻛﺎﻧ ﻢ‬
‫ﻟﻪ ﺑﺈﺫﻥ ﺍﷲ ‪ Υ‬ﰲ‬ ‫ﺍﺧﺘﻴﺎﺭﺍ ﺃﺻﻮﻟﻴﺔ ﻣﻬﻤﺔ؛ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﺄﻋﺮ‬
‫ﺍ ﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺬﻱ ﻭ ﺘﻪ ﺑﻌﻨﻮﺍﻥ‪:‬‬ ‫ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﺒ‬
‫ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺃ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻭ ﺃﺛﺮﻩ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﺃ ﻴﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﻜﻦ ﺇ ﺎﻝ ﺃ ﻴﺔ ﻫﺬﺍ ﺍﻟﺒ ﰲ ﺍﻟﻨﻘﺎ ﺍ ﺗﻴﺔ‪:‬‬
‫‪ -‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻗﺎﻋﺪﺓ ﺃﺻﻮﻟﻴﺔ ﻣﻬﻤﱠﺔ‪ ،‬ﺎ ﺃ ﺮ ﻛﺒﲑ ﰲ ﺍﺧﺘﻼ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻣﻦ ﺷﻬﺎﺩﺓ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒ ﺎﺭﻱ ﺍﳊﻨﻔﻲ ﺍﻟﺬﻱ ﻗﺎﻝ‪ ... " :‬ﻭ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺃﺻﻞ‬
‫‪2‬‬
‫ﻋ ﻴﻢ ﰲ ﺍﻟﻔﻘﻪ"‪.‬‬
‫ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟ ﻻ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻟﻪ ﺎﺭﻩ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻼ ﺍﻟﺒ‬ ‫ﻭﻋﻠﻴﻪ ﻓﺎﻟﺒ‬
‫ﻳﻨﺒ ﻋﻠﻴﻬﺎ ﻋﻤﻞ‪.‬‬

‫‪ 1‬ـ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻤﻮ ﺍﻟﻔﺘﺎﻭ )‪.(180/20‬‬

‫‪ 2‬ـ ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(258/2‬ﻭﻟﻠﺴﻤﻌﺎ ﺃﻳﻀﺎ ﻧﻔ ﺍﻟﻜﻼﻡ ﰲ ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(249/1‬‬

‫أ‬
‫‪ -‬ﺗﺒ ﱠﻮﺃ ﺍﻟﺒﺎﺟﻲ ﻣﻜﺎﻧﺔ ﻋﻠﻴﱠﺔ ﻋﻨﺪ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﺍﻋﺘﻤﺎﺩ ﻛﺘﺒﻪ ﰲ ﺗﻘﺮﻳﺮ ﺍ ﺬﻫﺐ‪ ،‬ﻓﻀﻼ‬
‫ﻋﻦ ﺷ ﺼﻴﺘﻪ ﺍ ﺘﻤﻴﺰﺓ‪ ،‬ﻭﺍﻟ ﺎ ﻣﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍ ﺘﻠﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺰﻳﺪ ﻫﺬﻩ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺮﺍﺀ‪.‬‬
‫ﳚﻤﻊ ﺑﲔ ﺍﻟﺘﻨ ﲑ ﻭﺍﻟﺘﻄﺒﻴ ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻘ ﻟﻠﺜﻤﺮﺓ ﺍ ﺘﻮﺧﺎﺓ ﻣﻦ‬ ‫‪ -‬ﻫﺬﺍ ﺍﻟﺒ‬
‫ﺍﻟﺘﻨ ﲑ ﺍﻷﺻﻮﱄ‪ ،‬ﻭﲢﺼﻴﻞ ﻟﻠﻤﻘﺼﺪ ﺍﻟﻌﻠﻤﻲ ﻣﻨﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﺎ ‪ " :‬ﻛﻞ ﻣﺴﺄﻟﺔ‬
‫ﻣﺮﺳﻮﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻻ ﻳﻨﺒ ﻋﻠﻴﻬﺎ ﻓﺮﻭ ﻓﻘﻬﻴﺔ ﺃﻭ ﺩﺍﺏ ﺷﺮﻋﻴﺔ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻋﻮﻧﺎ ﰲ‬
‫‪1‬‬
‫ﺫﻟﻚ؛ ﻓﻮﺿﻌﻬﺎ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﺎﺭﻳﺔ "‪.‬‬
‫‪ -‬ﺍﻟﺬﻱ ﻳ ﻬﺮ ﻟﻠﻤﻄﺎﻟﻊ ﰲ ﻣﺼﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ ﺍﻷﺻﻮﻟﻴﺔ ﻷﻭﻝ ﻭﻫﻠﺔ؛ ﻳُﺪﺭﻙ ﺃﱠﻧﻪ ﺬﻭ‬
‫ﻓﻴﻬﺎ ﺮﻳﻘﺔ ﺍ ﺘﻜﻠﻤﲔ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ‪ ،‬ﻭ ﻣﺒﻠ ﻫﻢ ﺍ ﺘﻜﻠﻤﲔ ﺗﻘﻌﻴﺪ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﺩﻭﻥ‬
‫ﺗﺘﺒﻊ ﻟﻠﻔﺮﻭ ﺍ ﺮﺟﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻢ ﺑﺬﻟﻚ ُﻳﺒﺎﻳﻨﻮﻥ ﺮﻳﻘﺔ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺍﻟ ﻫﻲ ﺃﻣ ﺑﺎﻟﻔﻘﻪ‪،‬‬
‫ﻟﻜﺜﺮﺓ ﺃﻣﺜﻠﺘﻬﺎ ﻭﺷﻮﺍﻫﺪﻫﺎ؛ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒ ﺳ ﱠﺪﺍ ﺬﻩ ﺍﻟﺜﻠﻤﺔ ﰲ ﻧﻄﺎ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫‪ -‬ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻘﺎﻋﺪﺓ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺗﺘﺒﻌﺘﻬﺎ ﺃﺳﺎﺳﺎ ﻣﻦ ﺧﻼﻝ ﺷﺮﺣﻪ ﻟﻠﻤﻮ ﺄ‪،‬‬
‫ﻭﻣﻨـﺰﻟﺔ ﺍ ﻮ ﺄ ﻻ ﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺃﺩ ﺍﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﻛﺎﻓﺔ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ؛ ﻭﻫﻮ ﻣﺎ ﻳﻌﻄﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻴﺰﺍ؛ ﻷﻥ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻔﺮﻭ ﻓﻴﻬﺎ ﺗﺎﻡ ﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬

‫ﺃﺳﺒﺎﺏ ﺍ ﺘﻴﺎﺭ ﺍﻟﺒﺤﺚ‪:‬‬

‫ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﻨﺎﻙ ﺩﻭﺍﻓﻊ ﺳﺎﻗﺘ ﺇﱃ ﺮ ﻫﺬﺍ ﺍ ﻮﺿﻮ ‪ ،‬ﻣﻨﻬﺎ ﺃﺳﺒﺎﺏ ﻣﻮﺿﻮﻋﻴﺔ‪،‬‬
‫ﻭﺃ ﻠﻬﺎ ﻓﻴﻤﺎ ﻳﺄ ‪:‬‬
‫‪ -‬ﺍﺧﺘﺮ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻷﺳﻠﻚ ﻣﺴﻠﻜﺎ ﻭﺳﻄﺎ ﺑﲔ ﺮﻳﻘ ﺍ ﺘﻜﻠﻤﲔ ﻭﺍﳊﻨﻔﻴﺔ‪ ،‬ﻓﺄ ﻊ‬
‫ﺑﲔ ﺍﻟﺘﻨ ﲑ ﻭﺍﻟﺘﻄﺒﻴ ‪ ،‬ﻭﺭﻏﻢ ﺗﻮﺟﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺇﱃ ﻫﺬﺍ ﺍ ﻨﻬ ﰲ ﺍﻟﺪﺭﺍﺳﺎ ﺍ ﻌﺎﺻﺮﺓ؛ ﺇﻻ ﺃﻧﱠﻬﺎ‬
‫ﺗﻔﺘﻘﺮ ﺇﱃ ﺗﺼﻮﻳﺐ ﺍﳉﻬﺪ ﺇﱃ ﺳﻠﻮﻙ ﻣﻨﻬ ﺍﻻﺳﺘﻘﺮﺍﺀ ﰲ ﻣﺬﻫﺐ ﺃﻭ ﻋﻠﻢ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻬﺎ‬
‫ﺗﺘﺒﻊ ﻟﺒﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟ ﲡﺪ ﺃﻥ ﺃﻛﺜﺮﻫﺎ ﻣﻜ ﱠﺮﺭ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪.(29/1‬‬

‫ب‬
‫ـ ﺍﳉﻤﻊ ﺑﲔ ﺇﻳﺮﺍﺩ ﺍﳊﻜﻢ ﻭﺩﻟﻴﻠﻪ ﻛﻤﺎ ﻋﻠﻴﻪ ﺩﻳﺪﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍ ﺘﻘﺪﻣﲔ؛ ﻷﻥ ﺮﻳﻘﺔ ﺃﻛﺜﺮ‬
‫ﺍ ﺘﺄﺧﺮﻳﻦ ﰲ ﺗﺪﻭﻳﻦ ﺍﻟﻔﻘﻪ ﺮﺩﺍ ﻋﻦ ﺩﻟﻴﻠﻪ ﳑﺠﻮﺟﺔ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﻄﻠﺒﺔ‬
‫ﺍﻟﻌﻠﻢ !‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﱄ ﺩﻭﺍﻓﻊ ﺫﺍﺗﻴﺔ ﺟﺮﺗﻨـﻲ ﺟﺮﺍ ﻻﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍ ﻮﺿﻮ ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ـ ﺭﻏﺒ ﺍﻟﻌﺎﺭﻣﺔ ﰲ ﺍﻟﺘ ﻘﻴ ﺍﻟﻌﻠﻤﻲ ﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ‪ ،‬ﺣ ﻳﺴﺘﻘﻴﻢ ﻟﻨﺎ ﺻ ﺔ ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺍ ﺒﻨـﻲ ﻋﻠﻴﻬﺎ‪.‬‬
‫ـ ﻭﻟﻌﻲ ﺑﺎﻟﻔﻘﻪ ﺍ ﺪﻟﻞ‪.‬‬
‫ـ ﺭﻏﺒ ﰲ ﺧﺪﻣﺔ ﺍ ﺬﻫﺐ ﺍ ﺎﻟﻜﻲ‪ ،‬ﻭ ﺍﻟﺘﻌﺮﻳ ﺑﺄﻋﻼﻣﻪ ﺍ ﻘﻘﲔ‪ ،‬ﰲ ﺯﻣﻦ ﺍﺑﺘﻠﻲ ﻓﻴﻪ‬
‫ﻫﺬﺍ ﺍ ﺬﻫﺐ ﻨﺘﺴﺐ ﻟﻪ ﻭﻫﻮ ﻣﺘﻌﺼﺐ ﺟﺎﻣﺪ‪ ،‬ﺃﻭ ﺎﺩ ﻟﻪ ﺑﻐﲑ ﻋﻠﻢ ﻳﻌﺎﻧﺪ‪.‬‬

‫ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺗﻌﺪ ﺩﻻﻻ ﺍﻷﻟﻔﺎ ﻣﻦ ﺃﻫﻢ ﺮ ﺍﺳﺘﻨﺒﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻣﻦ‬
‫ﻠﺘﻬﺎ ﺩﻻﻟﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﺍﻟﺬﻱ ﺗﺮﺗﺐ ﻋﻦ ﺍ ﻼ ﻓﻴﻪ ﺗﺒﺎﻳﻦ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ؛‬
‫ﻓﻤﺎ ﻫﻮ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻭ ﻣﺎ ﺃ ﺮ ﺫﻟﻚ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ ‪.‬‬
‫ﻭﻟﻠﻜﺸ ﻋﻦ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ‪ ،‬ﺳﻴﺠﺮﻧﺎ ﺍﳊﺪﻳ ﺇﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻠﺔ ﻣﺴﺎﺋﻞ‪ ،‬ﺃ ﻬﺎ‬
‫ﻣﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ـ ﻣﺎ ﻫﻮ ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻭﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺫﻟﻚ‬
‫‪ 2‬ـ ﻣﺎ ﻫﻲ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻭﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺗﻘﺴﻴﻤﺎ ﻢ‬
‫‪ 3‬ـ ﻣﺎ ﻫﻮ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺍﺧﺘﻼ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻭﻫﻞ‬
‫ﺧﻼﻓﻪ ﻣﻊ ﺍ ﺘﺠﲔ ﺑﻪ ﺣﻘﻴﻘﻲ ﺃﻭ ﻟﻔ ﻲ ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍ ﺭﺍ ﺍﻟﺘـﻲ ﺣﺪ ﺑﻪ ﺇﱃ ﺎﻟﻔﺔ‬
‫ﻣﺬﻫﺒﻪ ﻭﻫﻞ ﺍﺳﺘﻠﺰﻣ ﺎﻟﻔﺘﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ؛ ﺍ ﺎﻟﻔﺔ ﰲ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻟﻴﺔ ﺃﺧﺮ ‪.‬‬
‫‪ 4‬ـ ﻣﺎ ﻫﻲ ﺣﺠﺠﻪ ﻭﺭﺩﻭﺩﻩ ﻋﻠﻰ ﺎﻟﻔﻴﻪ ﻭﻣﺎ ﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﻭﻫﻞ ﺗﻨﺴﺠﻢ ﻣﻊ‬
‫ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺧﺮ ‪.‬‬

‫ت‬
‫ﺻﻠﻪ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ؛ ﻭﺍﻟ ﻳﻌﺪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ‬
‫‪ 5‬ـ ﻫﻞ ﺍﻟﺘﺰﻡ ﺎ ﺃ ﱠ‬
‫ﺍﻻﺧﺘﻼ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻞ ﻢ ﻋﻨﻬﺎ ﺍﺧﺘﻴﺎﺭﺍ ﻓﻘﻬﻴﺔ ﺎﻟﻔﺔ ﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ‪ ،‬ﻣﺎ ﻣﺪ‬
‫ﺭﺟ ﺎ ﺎ ﰲ ﺿﻮﺀ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺧﺮ ‪ ،‬ﻭﺇﻥ ﻋﺪﻣﻨﺎﻫﺎ ﻓﻤﺎ ﻫﻮ ﺳﺒﺐ ﺍ ﻮﺍﻓﻘﺔ ‪.‬‬
‫‪ 6‬ـ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﻛﻠﻪ ﻣﺎ ﻫﻲ ﻣﻨـﺰﻟﺘﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ؛ ﻭﻫﻞ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﱠﻪ ﺻﱠﻨ‬
‫ﻛﺘﺎﺑﻪ ﺍ ﻨﺘﻘﻰ؛ ﻟﺘ ﺮﻳ ﺍﻟﻔﺮﻭ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ؛ ﺃﻡ ﺃﻥ ﻣﺮﺍﻣﻪ ﺍﻻﻧﺘﺼﺎﺭ ﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﻟﻮ‬
‫ﺧﺎﻟ ﻗﻨﺎﻋﺎﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ‬

‫ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺴﺎ ﻻ ؛ ﻓﻬﺬﺍ ﺍﻟﺒ ﻳﺮﻣﻲ ﺇﱃ ﻠﺔ ﺃﻫﺪﺍ ؛ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ـ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺪﻗﻴ ﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺃﻧﻮﺍﻋﻪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻭﺑﻴﺎﻥ ﻣﻮﻗ‬
‫ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻣ ﺯﺍ ﻧﻘﺎ ﺍﻻﺗﻔﺎ ﻭﺍﻻﺧﺘﻼ ‪.‬‬
‫‪ 2‬ـ ﺍﻟﻮﻗﻮ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍ ﻼ ﺑﲔ ﺍﻟﺒﺎﺟﻲ ﻭﺍﳉﻤﻬﻮﺭ‪ ،‬ﻫﻞ ﻫﻮ ﺣﻘﻴﻘﻲ ﺃﻭ ﻟﻔ ﻲ ‪.‬‬
‫‪ 3‬ـ ﺇﺑﺮﺍﺯ ﻣﺪ ﺗﺄ ﺮ ﺭﺍﺋﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺧﺮ ‪ ،‬ﺑﺎﺧﺘﻴﺎﺭﻩ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪ 4‬ـ ﺇﺑﺮﺍﺯ ﻣﺪ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺒﺎﺟﻲ ﺑﻘﻨﺎﻋﺘﻪ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺇﺫﺍ ﺗﺼﺎﺩﻣ ﻣﻊ ﻣﺬﻫﺒﻪ ﺍ ﺎﻟﻜﻲ؛‬
‫ﻭﺫﻟﻚ ﺑﺘﻘﺼﻲ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ ﺿﻤﻦ ﺍ ﺴﺎﺋﻞ ﺍ ﺒﻨﻴﺔ ﻋﻠﻰ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪ 5‬ـ ﺗﻄﺒﻴ ﻗﺎﻋﺪﺓ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﺄﻧﻮﺍﻋﻬﺎ ﻋﻠﻰ ﺃﻛ ﻗﺪﺭ ﻣﻦ ﻓﺮﻭﻋﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺇ ﺮﺍﺀ‬
‫ﺒﺎﺣ ﻋﻠﻢ ﺍﻷﺻﻮﻝ؛ ﻭﺗﺴﻬﻴﻼ ﻟﺘﻨﺎﻭﻟﻪ ﻋﻠﻰ ﺍ ﺒﺘﺪﺋﲔ؛ ﻷﻥ ﻛﺜﲑﺍ ﳑﺎ ﻛﺘﺐ ﰲ ﻣﺒﺎﺣ‬
‫ﺍ ﻔﻬﻮﻡ ﻳﺸﻜﻮﺍ ﺍﻟﻘِﻀﺎﺏ ﻭﻛﺜﺮﺓ ﺍﻟﱠﺘﻜﺮﺍﺭ؛ ﺣ ﻟُﻴ ﱠﻴﻞ ﻟﻠﻤﺒﺘﺪ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﻏﲑ ُﻣﺘﺼ ﱠﻮﺭ ﰲ‬
‫ﺴﺎﺋﻤﺔ‪.‬‬
‫ﻏﲑ ﻣﺜﺎﻝ ﺍﻟ ﱠ‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﳉﺪﻳﺪ ﺍﻟﺬ ﺃﺗ ﺑﻪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬

‫ﻗﻠﻴﻠﺔ ﻫﻲ ﺍﻟﺪﺭﺍﺳﺎ ﺍﻟ ﻋﻨﻴ ﺑﺎﻟﺒﺎﺟﻲ‪ ،‬ﻭﻫﻲ ﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜﻮﻥ ﻣﺪﺍﺧﻞ ﻟﺒﻌﺾ ﻛﺘﺒﻪ‬
‫ﺍ ﻘﻘﺔ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻬﺎ ﺍﻟﺘﺮ ﺔ ﻟﻠﺒﺎﺟﻲ ﻭﻭﺻ ﺍ ﻄﻮ ﺩﻭﻥ ﺗﻌﻤ ﰲ ﺍ ﺘﻮ ؛ ﻭﺃﻫﻢ‬
‫ﺍﻟﺪﺭﺍﺳﺎ ﺍﻟ ﻭﻗﻔ ﻋﻠﻴﻬﺎ؛ ﻭﺍﻫﺘﻤ ﺑﺎﳉﺎﻧﺐ ﺍﻷﺻﻮﱄ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ؛ ﻫﻲ‪:‬‬

‫ث‬
 ‫‪ 1‬ـ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﻧﻮﻗﺸ ﰲ ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺎﻣﻌﺔ‬
‫ﺍﳊﺎﺝ ﻀﺮ ﺑﺒﺎﺗﻨﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺗﺼﻨﻴ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺻﺎﱀ ﺑﻮﺑﺸﻴﺶ‪ ،‬ﻭﻗﺪ ﺃﺟﻴﺰ ﻋﻠﻴﻬﺎ ﺑﺘﻘﺪﻳﺮ‪:‬‬
‫ﻣﺸﺮ ﺟﺪﺍ‪.‬‬
‫ﺴﺒ ﰲ ﻫﺬﺍ ﺍ ﻀﻤﺎﺭ‪ ،‬ﻭﻗﺪ ﺃﺗﻴﺢ‬ ‫ﻭﺍﳊ ﻳﻘﺎﻝ؛ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻗﺪ ﺣ ﻴ ﺑﻘﺼﺐ ﺍﻟ ﱠ‬
‫ﻌﺪﻫﺎ ﺃﻥ ﻳﺴﻄﺮ ﻓﻴﻬﺎ ﺃﻫﻢ ﺭﺍﺀ ﺍﻟﺒﺎﺟﻲ ﺍﻷﺻﻮﻟﻴﺔ ﻣﺸﻔﻮﻋﺔ ﺑ ﺭﺍﺀ ﻏﲑﻩ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻫﺬﺍ‬
‫ﰲ ﺗﻠﻚ ﺍ ﺭﺍﺀ‪ ،‬ﻭﻫﻮ ﻣﺎ‬ ‫ﺍﳉﻬﺪ ﺳﻴﺬﻟﻞ ﱄ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻌﻘﺒﺎ ؛ ﻷﻧﱠﻪ ﺳﻴﻜﻔﻴ ﻣ ﻧﺔ ﺍﻟﺒ‬
‫ﺳﻴ ﻬﺮ ﻣﻦ ﺧﻼﻝ ﻋﺰﻭﻱ ﺇﻟﻴﻬﺎ ﰲ ﻏﲑ ﻣﺎ ﻣﺴﺄﻟﺔ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺼﻮ ﻣﻮﺿﻮ ﻫﺬﺍ ﺍﻟﺒ ؛ ﻓﻬﻮ ﺗﻮﺳﻊ ﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣ ﺑﺎﻗﺘﻀﺎﺏ ﺷﺪﻳﺪ‬
‫ﻣﻦ ﻋﺪﻡ ﺍﺣﺘﺠﺎﺝ ﺍﻟﺒﺎﺟﻲ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺣﻴ ﺃﻧﻪ ﻋﺮ ﻟﻪ ﺑﺈﺷﺎﺭﺓ ﻋﺎﺑﺮﺓ ﺿﻤﻦ ﺗﻔﺼﻴﻠﻪ‬
‫ﻟﻨﻮ ﻭﺍﺣﺪ ﻣﻦ ﺃﻧﻮﺍ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑـ‪ " :‬ﺇ ﺎ "؛ ﺍﻟﺬﻱ ﻳﻌﺪﻩ ﺍﻟﺒﺎﺟﻲ ﺣﺼﺮﺍ‬
‫ﺑﺎ ﻨﻄﻮ ﻻ ﺍ ﻔﻬﻮﻡ؛ ﻛﻤﺎ ﺑﻴﻨﻪ ﺍﻟﺒﺎﺣ ﰲ ﻨﺎﻳﺎ ﺭﺳﺎﻟﺘﻪ‪.‬‬
‫ﰲ ﺘﻠ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺎ ﻓﻴﻬﺎ‬ ‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺩﺭﺍﺳ ﻫﺬﻩ ﺳﺘﻬﺘﻢ ﺑﺎﻟﺒ‬
‫ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‪ ،‬ﻛﻤﺎ ﺃ ﺎ ﺳﺘﻌﺮ ﻟ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻪ؛ ﻭﻫﻮ ﻣﺎ ﺧِﻠﻴ ﻣﻨﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍ ﺬﻛﻮﺭﺓ‪،‬‬
‫ﻭﻣﻦ ﻓﻀﻞ ﺍﷲ ‪ Υ‬ﻋﻠ ﱠﻲ‪ ،‬ﺃﻥ ﻗﻴﱠﺾ ﱄ ﺍﻟﺪﻛﺘﻮﺭ ﺑﻮﺑﺸﻴﺶ ﻣﺸﺮﻓﺎ ـ ﻭﻫﻮ ﺍ ﺒﲑ ﺑﺎﻟﺒﺎﺟﻲ ـ؛‬
‫ﻟﻴﺸﺪ ﻣﻦ ﺃﺯﺭﻱ ﰲ ﺧﻮ ﻏﻤﺎﺭ ﻫﺬﺍ ﺍﻟﺒ ‪.‬‬
‫‪ 2‬ـ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﺴﺘﺨﻠﺼﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺘﻘ ﻷ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‬
‫ﻟﻠﺒﺎﺣ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻋﻠﻲ ﻣﻴﻬﻮ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﺘﺴﺠﻴﻠﻬﺎ ﺳﻨﺔ ‪1999‬ﻡ ﺇﱃ ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﺴﻨﻄﻴﻨﺔ ﺑﻘﺼﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ؛‪ 1‬ﻭﻫﻲ ﻟﻴﻮﻡ‬
‫ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ؛ ﺗ ﻬﺮ ﺑﻌﺪ‪.‬‬
‫ﻫﺬﺍ؛ ﻭ ﺼﻮ ﺍﻟﺪﺭﺍﺳﺎ ﺍﻷﻛﺎﺩ ﻴﺔ ﺍﻟ ﻋﻨﻴ ﺒﺎﺣ ﺍ ﻔﻬﻮﻡ ﻓﻬﻲ ﻻ ﺑﺄﺱ ﺎ ﰲ‬
‫ﺍﳉﻤﻠﺔ؛ ﻭﻗﺪ ﺍ ﻠﻌ ﻋﻠﻰ ﺃﻛﺜﺮﻫﺎ ـ ﳑﺎ ﻭﻗﻌ ﻋﻠﻴﻪ ﻳﺪﻱ ـ؛ ﻭﻫﻮ ﻣﺎ ﻳ ﻬﺮ ﻦ ﺎﻟﻊ ﻓﻬﺮﺱ‬
‫ﻫﺬﺍ ﺍﻟﺒ ؛ ﻭﻗﺪ ﺃﻓﺪ ﻣﻨﻬﺎ ﻭﷲ ﺍﳊﻤﺪ؛ ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻲ ﻣﻌﻬﺎ ﺑﻌﺾ ﺍﻟﻮﻗﻔﺎ ؛ ﻭﻫﻲ‪:‬‬

‫‪.91‬‬ ‫‪،‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺩﻟﻴﻞ ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺪﺭﺍﺳﺎ ﺍﻟﻌﻠﻴﺎ ﻭ ﺍﻟﺒ‬

‫ج‬
‫ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﺭﻓﻴﻘﻨﺎ‬ ‫ﻣﻮﻗ‬ ‫ﺃ ـ ﺇﻏﻔﺎ ﺎ ﻟﻌﺮ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ؛ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺣ ﻟﻴ ﻴﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ ﻓﻘ ‪.‬‬
‫ﺍﻟﺒﺎﺟﻲ؛ ﻓﺈﻣﱠﺎ ﺃﻥ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺑﻴﺎﻥ ﺭﺃﻳﻪ ﰲ‬ ‫ﺏ ـ ﺣ ﺍﻟﺪﺭﺍﺳﺎ ﺍﻟ ﺫﻛﺮ ﻣﻮﻗ‬
‫ﻧﻮ ﻭﺍﺣﺪ ﻓﻘ ‪ ،‬ﻭ ﻤﻠﻪ ﰲ ﺍﻟﺒﻘﻴﺔ؛ ﺃﻭ ﺃﻥ ﺗﻨﻘﻞ ﺑﺎﻟﻮﺍﺳﻄﺔ ﻣﻊ ﺍ ﻄﺄ؛ ﻛﻨﺴﺒﺔ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ‬
‫‪1‬‬
‫ﺍﻟﺴﻼﻡ ﺭﺍﺟﺢ ﻟﻠﺒﺎﺟﻲ ﺍﻟﻘﻮﻝ ﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪.‬‬
‫ﺍ ﻔﻬﻮﻡ ﰲ‬ ‫ﻣﺒﺎﺣ‬ ‫ﻋﺮ‬ ‫ﺍﻟﺒﺎﺟﻲ ﰲ ﻣﻌﺮ‬ ‫ﻛﺬﻟﻚ ﺇ ﺎﻻ ﺼﻨﻔﺎ‬ ‫ﺝـﺳﱠ‬
‫ﺠﻠ‬
‫ﺃﺷﻬﺮ ﺍﻟﺪﺭﺍﺳﺎ ﺍﻟ ﻛﺘﺒ ﰲ ﻣﺒﺎﺣ ﺍﻟﺪﻻﻻ ‪.‬‬
‫ﺻ ﻴﺢ ﺃﻥ ﺍﻟﻜﱠﺘﺎﺏ ﰲ ﺑﺪﺍﻳﺎ ﺍﻟﻘﺮﻥ ﺍ ﻨﺼﺮﻡ ﻣﻌﺬﻭﺭﻭﻥ؛ ﻷﻥ ﻛﺘﺐ ﺍﻟﺒﺎﺟﻲ ﺗﻨﺘﺸﺮ‬
‫ﺑﻌﺪ؛ ﺃﻣﱠﺎ ﻣﻦ ﺑﻌﺪﻫﻢ ﻓﻼ ﻋﺬﺭ ﻢ‪ ،‬ﻭﻗﺪ ﻣﻀ ﻋﻘﻮﺩ ﻋﻠﻰ ﻧﺸﺮ ﻛﺘﺒﻪ‪.‬‬
‫ﺩ ـ ﻗﻠﺔ ﺍﻷﻣﺜﻠﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎ ؛ ﻭﺃﻛﺜﺮﻫﺎ ﺃﻣﺜﻠﺔ ﺩﺭﺍﺳﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺭﺍﺟﺢ؛ ﻭﻗﺪ ﺑﻠﻐ‬
‫ﺑﺎﻟﱠﻨﺺ‬ ‫ﺎﻧﻴﺔ ﻋﺸﺮ ﻣﺜﺎﻻ‪ ،‬ﻭﺩﺭﺍﺳ ﺃﻏﺰﺭ ﻓﻘﺪ ﺟﺎﻭﺯ ﺃﻣﺜﻠﺘﻬﺎ ﺍﻷﺭﺑﻌﲔ ﻭﻧﻴ ؛ ﻭﻫﻲ ﺃﻣ‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟ ﺃﻭﺭﺩﻫﺎ ﺍﻟﺒﺎﺣ ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺍ ﻦ‪ .... " :‬ﺇﺫ ﻛﻞ ﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ‪ ،‬ﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣ ﺃﻥ ﺼﻲ ﺍﻟﻔﺮﻭ ﺍﻟ ﻛﺎﻧ ﺮﺓ ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺘﻠ ﺍ ﺬﺍﻫﺐ‪،‬‬
‫‪2‬‬
‫ﺍﺳﺘ ﻘ ﺃﻥ ﺗﻔﺮﺩ ﺑﺮﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ"‪.‬‬

‫ﻣﺼﺎﺩﺭ ﻭﻣﺮﺍﺟﻊ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬

‫ﺗﻨ ﱠﻮﻋ ﻫﺬﻩ ﺍ ﺼﺎﺩﺭ ﻭﺍ ﺮﺍﺟﻊ؛ ﻭ ﻠ ﺃﻏﻠﺐ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺸﺮﻋﻴﺔ؛ ﺍﺑﺘﺪﺍﺀ ﺑﺎﻟﻘﺮ ﻥ ﻭﻋﻠﻮﻣﻪ؛‬
‫ﻭﻛﺬﺍ ﺍﳊﺪﻳ ﻭﻋﻠﻮﻣﻪ؛ ﺇﱃ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ؛ ﻓﻜﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﺴﲑ ﻭﺍﻟﺘﺎﺭﻳ ؛‬
‫ﻟﻜ ﱠﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍ ﺼﺎﺩﺭ ﻋﻠﻰ ﺍﻹ ﻼ ﻫﻲ ﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟﻲ؛ ﻭﺃﺧﺺ ﻣﻨﻬﺎ ﻼ ﺔ ﻛﺘﺐ ﰲ‬
‫ﻼ ﺔ ﻓﻨﻮﻥ‪ ،‬ﻭﻫﻲ‪:‬‬

‫‪.120‬‬ ‫‪ ،164‬ﺑﻮﻋﺮﻭﺝ‪ :‬ﺣﺠﻴﺔ ﺍ ﻔﻬﻮﻡ‪،‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪،‬‬

‫‪ 2‬ـ ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.13 ،‬‬

‫ح‬
‫‪ 1‬ـ ﺇ ﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃ ﻜﺎﻡ ﺍﻷﺻﻮﻝ‪ :‬ﻭُﻳﻌﺪ ﺍﻟﻘﻄﺐ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﻛﺘﺒﻪ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺧﺮ ؛ ﻓﻜﺘﺎﺑﻪ ﺍﻹﺷﺎﺭﺓ ﺃﻭ ﺍﳊﺪﻭﺩ ﻻ ﺮﺝ ﻋﻦ ﻛﻮ ﺎ ﺍﺧﺘﺼﺎﺭﺍ؛ ﺃﻭ ﻗﻄﻌﺎ ﺘﺰﺃﺓ‬
‫ﻣﻦ ﺍﻹﺣﻜﺎﻡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻪ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻻﺳﺘﺪﺭﺍﻛﺎ ﻛﻤﺎ ﺳﻴ ﻬﺮ ﺑﻌﺾ ﻣﻨﻬﺎ ﻻﺣﻘﺎ‪.‬‬
‫ﺍﳌﻨﺘﻘ ﺷﺮ ﺍﳌﻮﻃ ‪ :‬ﻓﻬﻮ ﺃﻫﻢ ﺭﺍﻓﺪ ﺃﻣﺪ ﺑﺎﻟﺘﻄﺒﻴ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻟ ﱠﺮﺟﻞ؛ ﻭﻣﻦ‬ ‫ـ‬ ‫‪2‬‬
‫؛‬ ‫ﻧﻌﻢ ﺍﷲ ﻋﻠ ﱠﻲ ﺃﻥ ﻭﻓﻘﻨـﻲ ﳉﺮﺩﻩ ﻛﺎﻣﻼ؛ ﻭﺃﺣﺴﺐ ﺃﻧﱠﻪ ﻳﻔﺘ ﺷﻲﺀ ﱠﳑﺎ ﻟﻪ ﺗﻌﻠ ﺑﺎﻟﺒ‬
‫ﺇﻻ ﻣﺎ ﻧ ﱠﺪ ﻋﻨﻲ‪ ،‬ﻭﻟﺴ ﻣ ﺋﺎ ﻧﻔﺴﻲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺃﺑـﻰ ﺃﻥ ﻳﺘﻢ ﺇﻻ ﻛﺘﺎﺑﻪ‪.‬‬
‫‪ 3‬ـ ﺍﳌﻨﻬﺎﺝ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊ ﺎﺝ‪ :‬ﻓﻘﺪ ﺃﻓﺪ ﻣﻨﻪ ﺇﻓﺎﺩﺍ ﺫﺍ ﺑﺎﻝ ﻛﻤﺎ ﺳﻴ ﻬﺮ ﺫﻟﻚ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﻟﻜﺘﺐ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺍﻟﺒﺎﻗﻼ ﻭﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻬﻮﺭﺍ‬
‫ﺑﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒ ؛ ﻷﻥ ﺗﺄ ﺮﻩ ﻢ ﺟﻠﻲ؛ ﻭﻫﻮ ﺎﻫﺮ ﻦ ﺎﻟﻊ ﻛﺘﺒﻪ‪ ،‬ﻭﺗﺼﻔﺢ ُﻣﺘﻔﻀﻼ ﻫﺬﺍ‬
‫ﺍﻟﺒ ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﻘﺪ ﺗﻨﻮﻋ ﻣﺼﺎﺩﺭ ﺍﻟﺒ ﻭﻣﺮﺍﺟﻌﻪ ﻗﺪ ﺔ ﻛﺎﻧ ﺃﻭ ﺣﺪﻳﺜﺔ؛ ﻏﲑ ﺃ ﺑﺬﻟ‬
‫ﺟﻬﺪﻱ ﰲ ﻠﺐ ﻋﻠﻢ ﺍﻷﻭﻟﲔ؛ ﻷﱠﻧﻬﻢ ﺍﻷﻗﻌﺪ ﺬﺍ ﺍﻟﻔﻦﱠ‪ ،‬ﻭﻫﻢ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺃﺧﺬ ﻋﻨﻪ ﻣﻦ‬
‫ﺑﻌﺪﻫﻢ‪ 1،‬ﻭ ﺃ ﻞ ﺟﻬﺪ ﺍ ﺘﺄﺧﺮﻳﻦ ﻓﻜﻢ ﺗﺮﻙ ﺍﻷﻭﻝ ﻟ ﺧﺮ ‪.‬‬

‫ﺍﳌﻨﻬ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻟﺒﺤﺚ‪:‬‬

‫ﺍ ﻨﻬ ﺍﻟﺮﺋﻴ ﺍ ﻌﺘﻤﺪ ﰲ ﻫﺬﺍ ﺍﻟﺒ ؛ ﻫﻮ ﺍ ﻨﻬ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻭﺍ ﻨﻬ ﺍﻟﺘ ﻠﻴﻠﻲ؛‬
‫ﻭﻛﻼ ﺎ ﻣﺘﻼﺯﻣﺎﻥ؛ ﻓﻘﺪ ﺍﺳﺘ ﺪﻣ ﺍﻷﻭﻝ ﰲ ﺗﺘﺒﻊ ُﻣﺘﻌﻠﻘﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﺳﻮﺍﺀ ﻋﻨﺪ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﺃﻭ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ؛ ﻛﻤﺎ ﺃﻋﻤﻠﺘﻪ ﰲ ﺍﺳﺘ ﺮﺍﺝ ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ؛ ﻭﺑﻴﺎﻥ ﺃ ﺮ‬
‫ﺍ ﻔﻬﻮﻡ ﻓﻴﻬﺎ ﻣﻦ ﺣﻴ ﺍﻻﺳﺘﺪﻻﻝ؛ ﻗﻤ ﺑﺎﻟﺘ ﻠﻴﻞ ﻟﻠﻨﺘﺎﺋ ﺍ ﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺀ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻲ ﺃﻓﺪ ﻣﻦ ﺍ ﻨﻬ ﺍ ﻘﺎﺭﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺭﺃﻱ ﺍﻟﺒﺎﺟﻲ ﺑﻐﲑﻩ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ‬
‫ﺣﻴ ﺍﻟﺘﻨ ُﲑ ﺍﻷﺻﻮﱄ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺃﻭ ﺑﺎ ﺎﻟﻜﻴﺔ ﺃﺳﺎﺳﺎ ﻣﻦ ﺣﻴ ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍ ﻨﻬ ﺍﻟﺘﺎﺭ ﻲ ﻓﻌﻠﻴﻪ ﺍﻟـ ُﻤﻌ ﱠﻮﻝ ﰲ ﺳﺮﺩ ﺗﺮ ﺔ ﺍﻟﺒﺎﺟﻲ‪.‬‬

‫‪1‬‬
‫ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎ ‪ :‬ﺍﻧ ﺮ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪.(67/1‬‬

‫خ‬
 ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺍﻋﺘﻤﺪ ﰲ ﻛﺘﺎﺑﺘـﻲ ﺬﺍ ﺍﻟﺒ ﻣﺮﺍﻋﺎﺓ ﻣﺎ ﻳﺄ ‪:‬‬
‫ـ ﻛﺘﺎﺑﺔ ﺍ ﻳﺎ ﺍﻟﻘﺮ ﻧﻴﺔ ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ؛ ﻭﺗﻮ ﻴﻘﻬﺎ ﺑﺒﻴﺎﻥ ﻣﻮﺿﻌﻬﺎ ﻣﻦ‬
‫ﺍﻟﺴﻮﺭﺓ ﻭﺭﻗﻢ ﺍ ﻳﺔ ﰲ ﺍ ﺎﻣﺶ‪.‬‬
‫ـ ﺧ ﱠﺮﺟ ﺍﻷﺣﺎﺩﻳ ﺍﻟﻨﺒﻮﻳﺔ؛ ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﺪﻳ ﰲ ﺍﻟﺼ ﻴ ﲔ ﺃﻭ ﺃﺣﺪ ﺎ ﺍﻛﺘﻔﻴ‬
‫ﺑﻪ ﻭ ﺃﺟﺎﻭﺯﻩ ﺇﱃ ﻏﲑﻩ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﻣﻮ ﺄ ﻣﺎﻟﻚ ﻟﺘﻌﻠ ﺍﻟﺪﺭﺍﺳﺔ ﺑﻪ‪.‬‬
‫ﻓﺈﻥ ﻋ ِﺪﻣﺘُﻪ ﻓﻴﻬﻤﺎ ﺧ ﱠﺮﺟﺘﻪ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍ ﺸﻬﻮﺭﺓ؛ ﻣﻊ ﺍﳊﺮ ﻋﻠﻰ ﺑﻴﺎﻥ ﺩﺭﺟﺔ‬
‫ﺍﳊﺪﻳ ﻣﺴﺘﻨﺪﺍ ﰲ ﺫﻟﻚ ﺇﱃ ﻛﻼﻡ ﺃﺋﻤﱠﺔ ﺍﻟﺼﻨﺎﻋﺔ ﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﻛﻤﺎ ﺧﺮﺟ ﺍ ﺎﺭ ﻣﻦ ﺩﻭﻥ‬
‫ﺗﻮﺳﻊ؛ ﻭﺃﻛﺘﻔﻲ ﻏﺎﻟﺒﺎ ﺼﺪﺭ ﻭﺍﺣﺪ‪.‬‬
‫ـ ﻻ ﺃﺗﺮﺟﻢ ﺇﻻ ﻟ ﻋﻼﻡ ﺍ ﻐﻤﻮﺭﻳﻦ ﻋﻨﺪ ﻼﺏ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪.‬‬
‫ـ ﺍﺳﺘ ﺪﻣ ﰲ ﺑﻌﺾ ﺍ ﺼﺎﺩﺭ ﻋﺪﺓ ﺒﻌﺎ ؛ ﻓﺎﻟﻄﺒﻌﺔ ﺍﻷﺻﻠﻴﺔ ﺃﺫﻛﺮﻫﺎ ﺮﺩﺓ‪ ،‬ﺃﻣﺎ‬
‫ﻏﲑﻫﺎ ﻓﺄﺫﻛﺮ ﺍﺳﻢ ﺍ ﻘ ؛ ﻓﺈﻥ ُﻋ ِﺪﻡ ﺫﻛﺮ ﺩﺍﺭ ﺍﻟﻨﺸﺮ؛ ﻭﺑﺎﻟﻨﺴﺒﺔ ﺼﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ ﻓﻘﺪ‬
‫ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻄﺒﻌﺎ ﺍ ﺬﻛﻮﺭﺓ؛ ﻷ ﺃﻗ ﰲ ﻏﲑﻫﺎ ﻋﻠﻰ ﺍﺧﺘﻼ ﻓﻴﻤﺎ ﺫﻛﺮﺗﻪ‪.‬‬
‫ـ ﺷﺮ ﺍﻟﻜﻠﻤﺎ ﺍﻟﻐﺮﻳﺒﺔ‪.‬‬
‫ـ ﺍﻟﻨﺺ ﺇﺫﺍ ﻧﻘﻠﺘﻪ ﺑﻨﺼﻪ ﺃﺟﻌﻠﻪ ﺑﲔ ﺷﻮﻟﺘﲔ‪ ،‬ﻭﺃﺣﻴﻞ ﺇﱃ ﻣﻮ ﻨﻪ‪ ،‬ﺃﻣﺎ ﺍ ﻨﻘﻮﻝ ﻌﻨﺎﻩ ﺃﻭ‬
‫ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺼﺮ ﻓﺈﻧﻨـﻲ ﺃﺣﻴﻞ ﺇﻟﻴﻪ ﺑﻘﻮﱄ‪ :‬ﺍﻧ ﺮ؛ ﻭﻗﺪ ﺃﺭﺩﻓﻪ ﺑﺒﻌﺾ ﺍ ﺼﺎﺩﺭ؛ ﺍﻟ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﻧﻔ ﻣﻌﻨﺎﻩ ﺃﻭ ﺟﺰﺋﻪ‪ ،‬ﻭﻻ ﺃﺫﻛﺮ ﻣﻌﻠﻮﻣﺎ ﺍﻟﻨﺸﺮ ﺇﻻ ﰲ ﺧﺮ ﺍﻟﺒ ‪.‬‬
‫ﺑﻔﻬﺎﺭﺱ ﻋﻠﻤﻴﺔ ﻣﻠ ﻘﺔ ﺑﻪ ﰲ ﺧﺮﻩ‪ ،‬ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻓﻬﺮﺱ ﻟ ﻳﺎ ‪،‬‬ ‫ـ ﺯﻭﺩ ﺍﻟﺒ‬
‫ﻭﺍﻷﺣﺎﺩﻳ ‪ ،‬ﻭﺍ ﺎﺭ‪ ،‬ﻭﺍﻷﻋﻼﻡ‪ ،‬ﻭﺍﻷﺑﻴﺎ ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﻭﻓﻬﺮﺱ ﺍ ﺼﺎﺩﺭ ﻭﺍ ﺮﺍﺟﻊ؛ ﺧﺘﻤﺘﻬﺎ‬
‫ﺑﻔﻬﺮﺱ ﺗﻔﺼﻴﻠﻲ ﻟﻠﻤﻮﺿﻮﻋﺎ ‪.‬‬

‫ﺍﻟﺼﻌﻮﺑﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪:‬‬

‫ـ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺳﻼﺳﺔ ﻟﻐﺔ ﺍﻟﺒﺎﺟﻲ؛ ﺇﻻ ﺃﻥ ﺮﻳﻘﺘﻪ ﰲ ﻋﺮ ﺣﺠﺠﻪ ﺃﺗﻌﺒﺘ ﻛﺜﲑﺍ؛‬
‫ﻭﻛﻴ ﻻ ﻭﻫﻮ ﺑﺎﻋ ﻋﻠﻢ ﺍﳉﺪﻝ ﰲ ﺑﻼﺩ ﺍ ﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ؛ ﻭﺯﺍﺩ ﻣﻦ ﺻﻌﻮﺑﺘﻬﺎ ﺃﻥ ﻋﻨﺎﻳﺔ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﺗﻨﺼﺐ ﻋﻠﻰ ﻛﺘﺒﻪ ﺍﺧﺘﺼﺎﺭﺍ ﺃﻭ ﺗﻌﻘﺒﺎ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬

‫د‬
‫ـ ﺻﻌﻮﺑﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍ ﺼﺎﺩﺭ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺻﻴﻠﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺑﺬﻟ ﻛﻞ ﺟﻬﺪﻱ‬
‫ﻟﻠﻮﻗﻮ ﻋﻠﻰ ﻛﺜﲑ ﻣﻨﻬﺎ‪.‬‬
‫ـ ﺍﺳﺘ ﺪﺍﻣﻲ ﺒﻌﺎ ﺘﻠﻔﺔ ﺍﻟﺘ ﻮﻝ ﻣﻨﻪ ﺇﱃ ﺃﺧﺮ ‪ ،‬ﻛﺎﳊﺎﻝ ﰲ ﺍﻟـﻤﻨﺘﻘﻰ؛ ﺍﻟﺸﻲﺀ‬
‫ﺍﻟﺬﻱ ﺍﺧﺘﺮﻡ ﻣﻦ ﻭﻗ ﺟﺰﺀﺍ ﻟﻴ ﺑﺎﻟﻴﺴﲑ‪.‬‬

‫ﻄﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﻋﻠﻰ ﻫﺬﻩ‬ ‫ﲢﻘﻴﻘﺎ ﻟ ﻫﺪﺍ ﺍ ﺬﻛﻮﺭﺓ؛ ﻭﺣﻼ ﻟ ﺷﻜﺎﻟﻴﺔ ﺍ ﻄﺮﻭﺣﺔ؛ ﻓﻘﺪ ﺍﺳﺘﻘﺮ ﺍﻟﺒ‬
‫ﺍﻟﺘﻤﻬﻴﺪﻱ ﻋﺮﱠﻓ ﺑﺎﻹﻣـﺎﻡ‬ ‫ﻬﻴﺪﻱ ﻭ ﻼ ﺔ ﻓﺼﻮﻝ‪ ،‬ﻓﻔﻲ ﺍ ﺒ‬ ‫ﺍ ﻄﺔ؛ ﻭﺍﻧﺘ ﻢ ﰲ ﻣﺒ‬
‫ﺍﻟﺒﺎﺟﻲ ﺑﺈﳚﺎﺯ؛ ﻋﻘﺪ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﰲ ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﺩﻟﻴـﻞ ﺍ ﻄـﺎﺏ ﻭﺃﻧﻮﺍﻋـﻪ ﻋﻨـﺪ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﻭﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻣﺒﻴﻨﺎ ﻧﻘﺎ ﺍﻻﺗﻔﺎ ﻭﺍﻻﺧﺘﻼ ‪.‬‬
‫ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎ ﻋﺮﺿ ﳊﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻓﺄﺑﺮﺯ ﺍﺑﺘﺪﺍﺀ ﻣﺬﺍﻫﺐ ﺍﻷﺻـﻮﻟﻴﲔ‬
‫ﻣﻦ ﺣﻴ ﺍﻹ ﺎﻝ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ ﺍ ﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﻋﻄﻔﺘﻪ ﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﺒﻴﻨﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ‬
‫ﻭﺃ ﻴﺘﻪ‪ ،‬ﻭﻣ ﺯﺍ ﰲ ﻧﻔ ﺍﻟﻮﻗ ﺍ ﺎﺭ ﺍﻷﺻﻮﻟﻴﺔ ﺍ ﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻋﻘﺪ ﺍ ﻘﺎﺭﻧﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﻴﻨﻪ ﻭﺑﲔ ﺎﻟﻔﻴﻪ‪ ،‬ﻣ ﺯﺍ ﺍ ﺬﻫﺐ ﺍﻟﺮﺍﺟﺢ‪.‬‬
‫ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻷﺧﲑ ﻋﺮﺿ ﻟ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻭﻗﻔـ ﻋﻠﻴﻬـﺎ ﺑـﺎﻟﺘﻘﻮ ‪،‬‬
‫ﻭﺧﺘﻤ ﻫﺬﺍ ﻛﻠﻪ ﺎ ﺔ ﺩ ﱠﻭﻧ ﻓﻴﻬﺎ ﺃﻫﻢ ﻧﺘﺎﺋ ﺍﻟﺒ ‪.‬‬
‫ﻤﺪ ﺍﷲ ﰲ ﺧﺎ ﺔ ﺍ ﻄﺎ ﺇﱃ ﺍ ﻄﺔ ﺍ ﺗﻴﺔ‪:‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻬﻰ ﺍﻟﺒ‬

‫ﻣﻘﺪﻣﺔ ‪:‬‬
‫ﻣﺒﺤﺚ ﻬﻴﺪ ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ ‪ :‬ﻧﺴﺒﻪ‪ ،‬ﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﻋﺼﺮﻩ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎﻟﺚ ‪ :‬ﺭﺣﻼﺗﻪ ﻭﺃﺑﺮﺯ ﺷﻴﻮﺧﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻗﺮﺍﻧﻪ ﻭﺗﻼﻣﻴﺬﻩ‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻗﺮﺍﻧﻪ‬

‫ذ‬
 ‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﺗﻼﻣﻴﺬﻩ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣ ‪ :‬ﻣﻨﺎ ﺮﺍﺗﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩ ‪ :‬ﻨﺘﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎﻣﻦ‪ :‬ﺃﻫﻢ ﻣﺼﻨﻔﺎﺗﻪ‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻭﺃﻧﻮﺍﻋﻪ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﲡﺎﻫﺎ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺗﻌﺮﻳﻔﻪ ﻭﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﺍﲡﺎﻫﺎ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺗﺴﻤﻴﺘﻪ ﻭﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻬﺎ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪ :‬ﺃﻧﻮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﲡﺎﻫﺎ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﲢﺪﻳﺪ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ‬

‫ﻭﺑﻴﺎ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬ ‫ﻴﺔ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟ ﺎ ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﺠﻴﺘﻪ ﻋﻨﺪﻫﻢ ﻣﻦ ﺣﻴ ﺍﻹ ﺎﻝ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻣﺬﺍﻫﺐ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻨﻪ ﻣﻦ ﺣﻴ ﺍﻹ ﺎﻝ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻬﺎ‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺃ ﻴﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻭﺃﺳﺒﺎﺑﻪ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﺃ ﺮ ﻫﺬﺍ ﺍ ﻮﻗ ﰲ ﺭﺍﺋﻪ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪ :‬ﺣﺠﻴﺘﻪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﺣﻴ ﺍﻷﻧﻮﺍ ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗ ﺍﳉﻤﻬﻮﺭ ﻭﺃﺩﻟﺘﻬﻢ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍ ﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ‬

‫ر‬
 ‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗ ﺍﳉﻤﻬﻮﺭ ﻭﺃﺩﻟﺘﻬﻢ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍ ﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎﻟﺚ‪ :‬ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗ ﺍﻟﺒﺎﻗﻼ ﻭﺃﺩﻟﺘﻪ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍ ﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟ ﺎﻟﺚ‪ :‬ﺃﺛﺮ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﻗﺴﻢ ﺍﻟﻌﺒﺎﺩﺍ‬
‫‪:‬‬ ‫ﻭﲢﺘﻪ ﻋﺸﺮﻭﻥ ﻣﺴﺄﻟﺔ‪ ،‬ﻭﺗﻌﺎ ﻛﻞ ﻣﺴﺄﻟﺔ ﻋﻠﻰ ﺍﻟﻨ ﻮ ﺍ‬
‫ﺍﳌﺴ ﻟﺔ ﺍﻷﻭ ‪ :‬ﻋﻨﻮﺍﻥ ﺍ ﺴﺄﻟﺔ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍ ﺴﺄﻟﺔ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻱ ﺍﻟﺒﺎﺟﻲ ﻭﻓﻘﺎ ﺎ ﺃ ﱠ‬
‫ﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪ :‬ﻗﺴﻢ ﺍ ﻌﺎﻣﻼ‬
‫ﻭ ﲢﺘﻪ ﻼ ﻭﻋﺸﺮﻭﻥ ﻣﺴﺄﻟﺔ‪.‬‬
‫ﺍﳌﺴ ﻟﺔ ﺍﻷﻭ ‪ :‬ﻋﻨﻮﺍﻥ ﺍ ﺴﺄﻟﺔ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍ ﺴﺄﻟﺔ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻱ ﺍﻟﺒﺎﺟﻲ ﻭﻓﻘﺎ ﺎ ﺃ ﱠ‬
‫ﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﳋﺎ ﺔ‪:‬‬
‫ﻫﺬﻩ ﺃﻫﻢ ﺍﻟﻨﻘﺎ ﺍ ﻔﺼﻠﻴﺔ ﰲ ﺍﻟﺒ ‪ ،‬ﻭﻗﺪ ﺃ ﺒ ﻣﺎ ﺍﻧﺪﺭﺝ ﲢﺘﻬﺎ ﻣـﻦ ﺟﺰﺋﻴـﺎ ﰲ‬
‫ﺍﻟﻔﻬﺮﺱ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻟﻠﻤﻮﺿﻮﻋﺎ ‪ ،‬ﻭ ﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎ ﲔ‪.‬‬

‫ز‬
 ‫ﻣـﺒﺤﺚ ﺗﻤﻬﻴـﺪ ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑ ﺑـﻲ ﺍﻟﻮﻟﻴـﺪ ﺍﻟﺒـﺎﺟﻲ‬

‫ﺇﻥ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺍﻟﺸ ﺼﻴﺎ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻔﺬﺓ‪ ،‬ﻭﻟﺬﺍ ﻓﻘﺪ ﻋﺮ ﻛـﺜﲑ ﻣـﻦ ﺍﻟﺒـﺎﺣﺜﲔ‬
‫ﺍﻟﺘﻌﺮﻳ ﺑـﻪ ﺑﺎﻗﺘـﻀﺎﺏ‬ ‫ﻟﺘﺮ ﺘﻪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﰲ ﺫﻟﻚ ﺑﲔ ﻣُﺴﻬﺐ ﻭ ﺘﺼﺮ‪ ،‬ﻭﺳﺄﻋﺎ ﰲ ﻫﺬﺍ ﺍ ﺒ‬
‫ﺷﺪﻳﺪ‪ ،‬ﻟﻴﻜﻮﻥ ﺗﻮ ﺔ ﺎ ﻋﺰﻣﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺭﺍﻡ ﺍﻟﺘﻮﺳﻊ ﻓﻠﻴ ﻫﺬﺍ ﻠﻪ‪ ،‬ﺮﻭﺟﻪ ﻋﻦ ﻣﻘﺼﺪﻧﺎ ﻣـﻦ‬
‫ﻫﺬﺍ ﺍﻟﺒ ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻧﺴﺒﻪ ﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ‬

‫ﻫﻮ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﻭﺍﺭ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻫﻲ ﺃﺷﻬﺮ ﻧﺴﺒﻪ ﻋﻠﻰ‬
‫ﺸﺮﻗﻲ ﻣﻦ‬‫ﺍﻹ ﻼ ؛ ﻧﺴﺐ ﺎ ﺇﱃ ﺑﺎﺟﺔ ﺍﻷﻧﺪﻟ ؛ ﻭﺍﻟ ﺗﻘﻊ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺑﻌﺪ ‪ 140‬ﻛﻢ ﺇﱄ ﺍﳉﻨﻮﺏ ﺍﻟ ﱠ‬
‫ﻟﺸﺒﻮﻧﺔ ﻋﺎﺻﻤﺔ ﺍﻟ ﺗﻐﺎﻝ‪.‬‬
‫ﻭﻟﺪ ﺳﻨﺔ ‪ 403‬ﻫـ ‪ ،‬ﻛﻤﺎ ﺣﻜﺎﻩ ﺗﻠﻤﻴﺬﻩ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻐﺴﺎ ﻋﻨﻪ ﻓﻘﺎﻝ‪ " :‬ﻌـ ﺃﺑـﺎ ﺍﻟﻮﻟﻴـﺪ‬
‫‪2‬‬
‫ﺍﻟﺒﺎﺟﻲ ﻳﻘﻮﻝ‪ :‬ﻣﻮﻟﺪﻱ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﻼ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ"؛‪ 1‬ﻭ ﺬﺍ ﺃﺧﺬ ﻛﺜﲑ ﱠﳑﻦ ﺗﺮﺟﻢ ﻟﻪ‪.‬‬
‫ﺃ ﱠﻣﺎ ﻣﻜﺎﻥ ﻭﻻﺩﺗﻪ؛ ﻓﻤ ﻞ ﺧﻼ ﺑﲔ ﺍ ﺘﺮ ﲔ ﻟﻪ‪ ،‬ﻭﺃ ﻬﺮ ﺍﻷﻗﻮﺍﻝ ﺃﱠﻧﻪ ﻭﻟﺪ ﺑﺒﻄﻠﻴُـﻮﺱ‪ 3،‬ﻭﺇﱃ‬
‫‪4‬‬
‫ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻣﺎﻝ ﻊ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﻭﻗﺪ ﻭﻟﺪ ﺍﻟﺒﺎﺟﻲ ﻷﺳﺮﺓ ﻛﺮ ﺔ ﻣﺸﻬﻮﺭﺓ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮ ﻭﺍﻟﺼﻼ ‪ ،‬ﻓـﺄﺑﻮﻩ ﻛـﺎﻥ ﻣﻼﺯﻣـﺎ‬
‫ﻟﻠ ﺼﺎﺭ‪ 5،‬ﻭﻫﻮ ﻣﻦ ﺧﲑﺓ ﻓﻘﻬﺎﺀ ﺍﻷﻧﺪﻟ ﰲ ﺯﻣﻨﻪ؛ ﻓﻌﻜ ﻋﻠﻴﻪ ﺭﺩﺣﺎ ﻣﻦ ﺍﻟﺰﻣﻦ ‪ ،‬ﻓﻠ ﱠﻤﺎ ﻧ ﻣﻨـﻪ‬

‫‪ 1‬ـ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻠﺔ )‪ ،(198/1‬ﻭﻋﻨﺪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻧﱠﻪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ؛ ﻭﻫﻮ ﻭﻫﻢ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺗـﺎﺭﻳ‬
‫ﺩﻣﺸ )‪.(226/22‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(808/2‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(67/2‬ﺍﻟﺪﺍﻭﺩﻱ‪ :‬ﺒﻘﺎ ﺍ ﻔﺴﺮﻳﻦ )‪.(208/1‬‬
‫‪ 3‬ـ ﻫﻲ ﻣﺪﻳﻨﺔ ﻛﺒﲑﺓ ﺑﺎﻷﻧﺪﻟ ﻣﻦ ﺃﻋﻤﺎﻝ ﻣﺎﺭﺩﺓ ﻋﻠﻰ ﺮ ﻧﺔ ﻏﺮ ﻗﺮ ﺒﺔ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﳊﻤـﻮﻱ‪ :‬ﻣﻌﺠـﻢ ﺍﻟﺒﻠـﺪﺍﻥ )‪،(530/1‬‬
‫ﺍﻟﺒﻌﻠﺒﻜﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍ ﻮﺭﺩ )‪.(11/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﺮﺍﻏﻲ‪ :‬ﺍﻟﻔﺘﺢ ﺍ ﺒﲔ‪ ،265 ،‬ﻛ ﺎﻟﺔ‪ :‬ﻣﻌﺠﻢ ﺍ ﻟﻔﲔ )‪ ،(788/1‬ﻋﻨﺎﻥ‪ :‬ﺩﻭﻝ ﺍﻟﻄﻮﺍﺋ ‪.433 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﻤﺪ ﺑﻦ ﻣﻮﻫﺐ ﺍﻟﻘ ﻱ؛ ﻣﻦ ﺃﺷﻬﺮ ﺗﻮﺍﻟﻴﻔﻪ ﺷﺮﺣﻪ ﻟﻠﺮﺳﺎﻟﺔ؛ ﻭﻗﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ 406‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(675/2‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪.112 ،‬‬
‫‪1‬‬
‫ﺍﳊﺼﺎﺭ ﺍﻻﺳﺘﻘﺎﻣﺔ؛ ﺯ ﱠﻭﺟﻪ ﺍﺑﻨﺘﻪ ﺍﻟﻔﻘﻴﻬﺔ‪ 1،‬ﻛﻤﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﺃﺧﻮﺍﻟﻪ ﺃﺑﻮ ﺷﺎﻛﺮ ﺍﻟـﺸﻬﲑ ﺑـﺎﺑﻦ‬
‫ﺍﻟﻘ ﻱ‪ 2،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺸﻴﻮ ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ‪.‬‬
‫‪3‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ ﺍﻟﺒﺎﺟﻲ ﺑﺎﻷﻧﺪﻟ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﺳﻨﺔ ‪ 474‬ﻫـ ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﻋﺼــﺮﻩ‬
‫ﺷﻬﺪ ﺍﻟﻘﺮﻥ ﺍ ﺎﻣ ﺍ ﺠﺮﻱ ﺍﻧﻔﺮﺍ ﻋﻘﺪ ﺍﻷ ﱠﻣﺔ ﺑﺴﻘﻮ ﺍ ﻼﻓﺔ ﺍﻷﻣﻮﱠﻳﺔ ﺑﺎﻷﻧﺪﻟ ‪ ،‬ﻭ ﻬـﺮ‬
‫ﻟﻠﻮﺟﻮﺩ ﺩﻭﻝ ﺍﻟﻄﻮﺍﺋ ‪ ،‬ﻓﺎﺳﺘﺄ ﺮ ﻛﻞ ﺃﻣﲑ ﻗﻄﺮ ﺎ ﲢ ﻳﺪﻩ‪ ،‬ﻭﺍﻧﻘﻠﺒ ﺍﻷﺧ ﱠﻮﺓ ﻋﺪﺍﻭﺓ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﺘﻘﺎﺗﻞ‬
‫ﺔ ﻫﺬﻩ ﺍﳊﻘﺒﺔ‪ ،‬ﻓﻜﻞ ﺃﻣﲑ ﻳﻄﻤﺢ ﰲ ﺍﻟﺘﻮﺳﻊ ﻋﻠﻰ ﺣﺴﺎﺏ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻗﺪ ﺑﻠﻐ ﻤﺔ ﺍ ﻠﻚ ـﻢ ﺇﱃ‬
‫ﻣ ﺎﻫﺮﺓ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍ ﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻭﺍﺳﺘﺮﺿﺎﺋﻬﻢ ﺑﺪﻓﻊ ﺍﳉﺰﻳﺔ ﻢ‪ ،‬ﰲ ﺣﲔ ﺃﱠﻧﻬﻢ ﻳﺴﺘﻠﺒﻮﻥ ﺃﺭﺍﺿـﻴﻬﻢ‬
‫ﺷ ﺍ ﺷ ﺍ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍ ﺘﻌﻔﻦ ﻭﻟﺪ ﺭﻗﺔ ﰲ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻓﻔﺸﺎ ﺷﺮﺏ ﺍ ﻤﺮ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻐﻨﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ﻣـﻦ‬
‫ﻣ ﺎﻫﺮ ﺍ ﻮﻥ ﻭﺍﻻ ﺮﺍ ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺄﻛﺜﺮ ﺍﻟﱠﻨﺎﺱ ﰲ ﻏﻔﻠﺔ ﻭﻫﻢ ﻋﻠﻰ ﻐﺮ‪ ،‬ﻭﺍﻟﻌـﺪﻭ ﻳﺘـﺮﱠﺑﺺ ـﻢ‬
‫‪4‬‬
‫ﺍﻟﺪﻭﺍﺋﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻟﺘﻔﺘﻨﺎ ﺇﱃ ﺍﻟﺸ ﺍﻟﻌﻠﻤ ﱠﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﺒﻴﺐ ﺘﺎﺭ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺃﺧﺼﺐ ﺍ ﺮﺍﺣـﻞ‬
‫ﺍﻟﻌﻠﻤﱠﻴﺔ ﺍﻟﺘـﻲ ﻣ ﱠﺮ ﺎ ﺍﻷﻧﺪﻟ ‪ ،‬ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﻋ ﱠﺪﺓ ﺃﺳﺒﺎﺏ؛ ﻟﻌﻞ ﻣﻦ ﺃ ﻬﺎ ﺃﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﺳﺘﻮﱃ‬
‫ﻋﻠﻰ ﻣﻘﺎﻟﻴﺪ ﺍﳊﻜﻢ ﻋﻠﻤﺎﺀ ﻭﺃﺩﺑﺎﺀ‪ ،‬ﻓﺘﺒﺎﺭﻭﺍ ﰲ ﺇﻧﺸﺎﺀ ﺍ ﻜﺘﺒﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍ ﺎﺻﺔ‪ ،‬ﻭﻧﺎﻓﺴﻮﺍ ﺃﻏﻴـﺎﺭﻫﻢ ﰲ‬
‫‪5‬‬
‫ﺩﺧﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﺃﻋ ﻢ ﺍﻟﻌﻠﻮﻡ ﺍﺯﺩﻫﺎﺭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻋﻠﻢ ﺍﻟﻔﻘﻪ؛ ﻓﻘﺪ ﺣﺮ ﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﺻ ﺒﺔ ﺍﻟﻔﻘﻬﺎﺀ؛‬
‫ﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺣﻜﻤﻬﻢ؛ ﻭﻭﻓﻘﺎ ﺬﻩ ﺍﻷﻭﺿﺎ ‪ ،‬ﻓﻼ ﻣﻨﺎ ﱄ ﻣـﻦ ﺗـﺴﻠﻴ‬ ‫ﺴﻨﺪ ﰲ ﺇﺿﻔﺎﺀ ﺍﻟ ﱠ‬
‫ﻷﱠﻧﻬﻢ ﺍﻟ ﱠ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﻮﺿﻊ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻔﻘﻪ‪ ،‬ﻭﺫﻟﻚ ﺣ ﻧﺘﻔﻬﻢ ﺍﻟﱠﻨﻘﻠﺔ ﺍﻟﱠﻨﻮﻋﻴﺔ ﺍﻟ ﺾ ﺎ ﺍﻟﺒﺎﺟﻲ ﺬﺍ ﺍﻟﻌﻠﻢ؛‬
‫ﻋﻘﺐ ﺭﺟﻮﻋﻪ ﻣﻦ ﺭﺣﻠﺘﻪ ﺍ ﺸﺮﻗﻴﺔ‪.‬‬

‫‪ 1‬ـ ﺑﺸﻬﺎﺩﺓ ﺗﻠﻤﻴﺬ ﺍﻟﺒﺎﺟﻲ ﺃ ﺪ ﺑﻦ ﻏﺰﻟﻮﻥ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺗﺎﺭﻳ ﻣﺪﻳﻨﺔ ﺩﻣﺸ )‪.(226/22‬‬
‫‪ 2‬ـ ﻫﻮ ﺃﺑﻮ ﺷﺎﻛﺮ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻮﻫﺐ ﺍﻟﺘﺠﻴ ﺍﻟﻘ ﻱ‪ ،‬ﻧﺒ ﰲ ﺍﻟﻔﻘﻪ ﻭﻏﲑﻩ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 456‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(365/1‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪ ،342 ،‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(818/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(199/1‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(808/2‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴﺎ ﺍﻷﻋﻴﺎﻥ )‪.(409/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻟﺘﻠ ﻴﺺ ﻟﻮﺟﻮﻩ ﺍﻟﺘ ﻠﻴﺺ )‪ ،(173/3‬ﺍﺑﻦ ﺑﺴﺎﻡ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(129/1-4‬ﻋﻨﺎﻥ‪ :‬ﺩﻭﻝ ﺍﻟﻄﻮﺍﺋـ ‪،‬‬
‫‪ 112 -98‬ﻭ‪.424‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(190/3‬ﻋﻨﺎﻥ‪ :‬ﺩﻭﻝ ﺍﻟﻄﻮﺍﺋ ‪ 423 ،‬ﻭ ‪.436‬‬
‫‪2‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻌﻠ ُﻢ ﺃﻥ ﺃﻫﻞ ﺍﻷﻧﺪﻟ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻘﺪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻓﻘﺪ ﺩﺍﺭ ﺍﻟﻔﺘﻴﺎ‬
‫ﻋﻠﻴﻪ ﰲ ﻋﺼﺮ ﺍﻟﻮﻻﺓ‪ ،‬ﻭﺟﺰﺀﺍ ﻣﻦ ﻋﺼﺮ ﺍﻹﻣﺎﺭﺓ‪ 1،‬ﺑﺪﺃ ﺒﻮ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﺷﻴ ﺎ ﻓـﺸﻴ ﺎ‪ ،‬ﻭﺗﻘ ﱠﺪﻣـﻪ‬
‫ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﻷﺳﺒﺎﺏ ﻋ ﱠﺪﺓ ﻟﻴ ﻫﺬﺍ ﻞ ﺑﺴﻄﻬﺎ‪.‬‬
‫ﻭﺣ ﺃﻛﻮﻥ ﺃﻛﺜﺮ ﺩﻗﺔ؛ ﻓﺈﻥ ﻣﺪﺭﺳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻫﻲ ﺻﺎﺣﺒﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻠﻴﺎ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣـﻦ‬
‫ﻣﺪﺍﺭﺱ ﺍﻟﻔﻘﻪ ﺍ ﺎﻟﻜﻴﺔ؛ ﻓﺈﻥ ﺍﻷﻧﺪﻟﺴﻴﲔ ﺣﺮﺻﻮﺍ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭ ـﺎﻟﻔﻮﻩ ﺇﻻ ﰲ ـﺎ‬
‫ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﻣﺎﻟﻜﺎ ﰲ ﺃﺭﺑﻊ ﻣﺴﺎﺋﻞ ﻓﻘ ‪ 2،‬ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻷﻧﺪﻟ ﻟﺰﻭﻣﺎ ﻟﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳـﻢ‬
‫ﻫﻢ ﺃﻫﻞ ﻗﺮ ﺒﺔ؛ ﻗﺎﻝ ﺍﻟﻄﺮ ﻮﺷﻲ‪..." :‬ﺃﺧ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺃﻥ ﺍﻟﻮﻻﺓ ﻛﺎﻧﻮﺍ ﺑﻘﺮ ﺒﺔ ﺇﺫﺍ‬
‫ﻭﻟﻮﺍ ﺭﺟﻼ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺷﺮ ﻮﺍ ﻋﻠﻴﻪ ﰲ ﺳﺠﻠﻪ ﺃﻥ ﻻ ﺮﺝ ﻋﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻣﺎ ﻭﺟـﺪﻩ ‪...‬ﻭﻫـﺬﺍ‬
‫‪3‬‬
‫ﺟﻬﻞ ﻋ ﻴﻢ ﻣﻨﻬﻢ‪ ،‬ﻳﺮﻳﺪ ﻷﻥ ﺍﳊ ﻟﻴ ﰲ ﺷﻲﺀ ﻣﻌﲔ‪."...‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ ﺃﻳﻀﺎ‪ " :‬ﻻ ﺃﻋﻠﻢ ﻗﻮﻣﺎ ﺃﺷ ﱠﺪ ﺧﻼﻓﺎ ﻋﻠﻰ ﻣﺎﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻷﻧﺪﻟ ؛ ﻷﻥ ﻣﺎﻟﻜـﺎ ﻻ‬
‫‪4‬‬
‫ﳚﻴﺰ ﺗﻘﻠﻴﺪ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻫﻢ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻏﲑ ﺫﻟﻚ"‪.‬‬
‫ﻭﻓﻀﻼ ﻋﻦ ﻮﺩﻫﻢ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻣﻨﻬ ﺍﻟﺘﻔﻘﻪ ﻋﻨﺪﻫﻢ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺣﻔـ‬
‫ﺍ ﺴﺎﺋﻞ‪ ،‬ﻭﺗﺘﺒﻊ ﺍﻟﻔﺮﻭ ﻭﺍﻟﺮﻭﺍﻳﺎ ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻓﺎ ﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺸﺄﻥ ﰲ ﺑﻼﺩ ﺍ ﺸﺮ ‪ ،‬ﻭﺑـﺎﻷﺧﺺ‬
‫ﻣﺪﺭﺳﺔ ﺍ ﺎﻟﻜﻴﺔ ﰲ ﺍﻟﻌﺮﺍ ؛ ﺍﻟ ﻛﺎﻧ ﺗﻨﻬ ﻣﻨﻬ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﻔﺮﻭ ﻭ ﺮﳚﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻫﺬﺍ ﺍ ﻨﻬ ﺍﻟﺬﻱ ﺃﺳﻌﻔﻬﺎ ﰲ ﺍﻟﺼﻤﻮﺩ ﺃﻣﺎﻡ ﺍ ﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻷﺧﺮ ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻣـﺬﻫﺐ‬
‫ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﺑﺮ ﺃﺻ ﺎﺑﻪ ﰲ ﺍﻟﺘﻘﻌﻴﺪ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻪ ﺑﻔﻨﻮﻥ ﺍ ﻨﺎ ﺮﺓ ﻭ ﺮ ﺍﳉﺪﻝ‪ ،‬ﺧﻼﻓﺎ ﺎ ﻋﻠﻴـﻪ‬
‫ﺍﳊﺎﻝ ﰲ ﺑﻼﺩ ﺍﻷﻧﺪﻟ ؛ ﻭﻟﺬﻟﻚ ﻻ ﻧﺴﺘﻬﺠﻦ ﺑﻌﺪﻫﺎ ﺍﻧﻜﺴﺎﺭﻫﻢ ﺃﻣﺎﻡ ﺍ ﺪ ﺍﻟ ﺎﻫﺮﻱ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻩ ﺍﺑـﻦ‬
‫ﺣﺰﻡ‪ 5،‬ﻭ ﳚﺪ ﻣﻦ ﻳﺼﺪﻩ ﺇﻻ ﺍﻟﺒﺎﺟﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻬ ﺍﻟﺘﺄﺻﻴﻞ ﻭﻓ ﱠﻦ ﺍﳉﺪﻝ ﻭﺍ ﻨـﺎ ﺮﺓ ﺧـﻼﻝ‬
‫ﻣﺴﲑﺗﻪ ﺍ ﺸﺮﻗﻴﺔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(230/1‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(55/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻷﺯﺩﻱ‪ :‬ﺍ ﻔﻴﺪ ﻟﻠ ﻜﺎﻡ ﻓﻴﻤﺎ ﻳﻌﺮ ﻢ ﻣﻦ ﻧﻮﺍﺯﻝ ﺍﻷﺣﻜﺎﻡ ) ﻣﺼﻮﺭﺓ ﻣﻦ ﻄﻮ ﺔ ﺍﻷﺳﻜﻮﺭﻳﺎﻝ‪ ،‬ﻟﻮﺣـﺔ ‪،( 139‬‬
‫ﻧﻘﻼ ﻋﻦ ﺍﺻﻄﻼ ﺍ ﺬﻫﺐ‪.88 ،‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺗﺒﺼﺮﺓ ﺍﳊﻜﺎﻡ )‪.(65/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ )‪ ،(351/1‬ﺳﺎﻗﻪ ﲢ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﺭﻗﻢ ‪ 122‬ﻭﻫﻲ‪" :‬ﺍﻟﻮﺍﺟﺐ ﺑﻨﺎﺀ ﻧﺼﻮ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺃﺻﻮﻟﻪ"‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(805/2‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﺍ ﻘﺪﻣﺔ‪.449 ،‬‬
‫‪3‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻟ ﻋﺮﻓﻬﺎ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻓﻘﺪ ﺷﺎﺭﻛﺘﻪ ﻋﻠـﻰ ﺍﺳـﺘ ﻴﺎﺀ‬
‫ﻣﺬﺍﻫﺐ ﺃﺧﺮ‪ ،‬ﻛﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟ ﺎﻫﺮﻳﺔ ﻭﺍﳊﻨﻔﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻏﲑ ﺃﱠﻧﻬﺎ ﺗﻨﻞ ﺣ ﻬﺎ ﻣﻦ ﺍﻻﻧﺘﺸﺎﺭ‬
‫‪1‬‬
‫ﻛﻤﺎ ﺣ ﻲ ﺑﻪ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪.‬‬
‫ﻭﻭﻓﻘﺎ ﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻓﻼ ﻳُﺴﺘﻐﺮﺏ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻮ ﻗﺪﺭ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺑﻠﺪﻩ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟ ﺎﻟﺚ‪ :‬ﺭ ﻼﺗﻪ ﻭﺃﻫﻢ ﺷﻴﻮ ﻪ‬

‫ﻧﺸﺄ ﺍﻟﺒﺎﺟﻲ ﰲ ﺍﻷﻧﺪﻟ ﻓﺎﺑﺘﺪﺃ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻳﺪﻱ ﻋﻠﻤﺎﺋﻬﺎ ‪ ،‬ﻓﺄﺧﺬ ﻋﻦ ﺧﺎﻟﻪ ﺃ ﺷﺎﻛﺮ‬
‫ﺍﻟﻘ ﻱ ﻭﻏﲑﻩ ﻣﻦ ِﺟﻠﺔ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ‪ 2،‬ﻏﲑ ﺃﻥ ﻣﺸﺎ ﻪ ﺍ ﺸﺮﻗﻴﲔ ﻢ ﺃ ﺮ ﻛﺒﲑ ﰲ ﺗﻜﻮﻳﻦ ﻋﻘﻠﱠﻴﺘﻪ‬
‫‪3‬‬
‫ﺍﻟﻌﻠﻤﻴﺔ؛ ﻛﻤﺎ ﻬﺮ ﻫﺬﺍ ﻋﻘﺐ ﻣُﻨﺼﺮِﻓﻪ ﻣﻦ ﺭﺣﻠﺘﻪ ﺇﱃ ﺍ ﺸﺮ ؛ ﻭﺍﻟ ﺍﺑﺘﺪﺃﻫﺎ ﺳﻨﺔ ‪ 426‬ﻫـ‪.‬‬
‫ﻓﻨـﺰﻝ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻜﺔ ﺍ ﻜﺮﻣﺔ؛ ﻭﻟﺰﻡ ﻓﻴﻬﺎ ﺃﺑﺎ ﺫﺭ ﺍ ﺮﻭﻱ؛‪ 4‬ﻓ ﺪﻣﻪ ﻼ ﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﺣ ﱠ ﻓﻴﻬﺎ‬
‫ﺃﺭﺑﻊ ﺣﺠ ‪ ،‬ﻓﺄﺧﺬ ﻋﻨﻪ ﺍﻟﻔﻘﻪ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺗﻀﻠﻊ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﻋﻠﻢ ﺍﳊﺪﻳ ‪ ،‬ﺣ ﺃﻥ ﺃﻛﺜﺮ ﻧﺴ‬
‫ﺍﻟﺒ ﺎﺭﻱ ﺍﻟﺼ ﻴ ﺔ ﺑﺎ ﻐﺮﺏ ﺇ ﱠﻣﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﺃ ﺫﺭ ﺍ ﺮﻭﻱ ﻭﺇﻣﱠﺎ ﻣـﻦ ﺭﻭﺍﻳـﺔ ﺃ ﻋﻠـﻲ‬
‫ﺼﺪﰲ ﺍﻟﺸﻬﲑ ﺑﺎﺑﻦ ﺳﻜﺮﺓ ﺑﺴﻨﺪﻩ‪ ،‬ﻭﻳ ﻛﺪ ﻫﺬﺍ ﻭﺟﻮﺩ ﺟﺰﺀ ﻣﻦ ﺻ ﻴﺢ ﺍﻟﺒ ﺎﺭﻱ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺎﺟﻲ‬ ‫ﺍﻟ ﱠ‬
‫‪5‬‬
‫ﻭﺧﻄﻪ ﰲ ﺧﺰﺍﻧﺔ ﺟﺎﻣﻊ ﺍﻟﻘﺮﻭﻳﲔ‪.‬‬
‫ﻭﺍﻟ ﺎﻫﺮ ﺃﱠﻧﻪ ﺑﺎﻹﺿﺎﻓﺔ ﻟﺬﻟﻚ ﺭﻭ ﻋﻨﻪ ﻏﲑﻩ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳ ‪ ،‬ﻭﻗﺪ ﻭﻗﻔ ﻋﻠﻲ ﺇﺟﺎﺯﺓ ﻤﺪ‬
‫ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﻟﺒﻌﺾ ﻋﻠﻤﺎﺀ ﺍ ﻐﺮﺏ ﺑﺎﻟﺼ ﻴ ﲔ ﻭﺍ ﻮ ﺄ ﻭﺍ ﺴﻨﺪ‪ ،‬ﻭﺻ ﱠﺮ ﺑﺄﻥ ﻛﺜﲑﺍ ﻣﻦ ﻫـﺬﻩ‬
‫‪6‬‬
‫ﺍﻟﻜﺘﺐ ﺗﱠﺘﺼﻞ ﺑﺄﺋﻤﺔ ﺍ ﻐﺮﺏ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﻭﻟﻰ ﻭﺟﻬﻪ ﺷﻄﺮ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﻗﺎﻡ ﺎ ﻼ ﺔ ﺃﻋﻮﺍﻡ ﻳﻨﻬﻞ ﻣﻦ ﻣﻌﲔ ﻋﻠﻤﺎﺋﻬﺎ؛ ﻭﻣﻦ ﺃﺷﻬﺮﻫﻢ‪:‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(55/1‬ﺍﳊﺠﻲ‪ :‬ﺍﻟﺘﺎﺭﻳ ﺍﻷﻧﺪﻟﺴﻲ‪.283 ،‬‬

‫‪ 2‬ـ ﻣﻦ ﺃﺑﺮﺯﻫﻢ‪ :‬ﻳﻮﻧ ﺑﻦ ﻣﻐﻴ ‪ ،‬ﻭﻣﻜﻲ ﺑﻦ ﺃ ﺎﻟﺐ‪ ،‬ﻭﺍﳉﻌﻔﺮﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺮﺣﻮﻱ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ، (802/2‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪.(197/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ، (802/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(536/18‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺫﺭ ﻋﺒﺪ ﺑﻦ ﺃ ﺪ ﺑﻦ ﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍ ﺮﺍﺳﺎ ﺍ ﺮﻭﻱ‪ ،‬ﻓﻘﻴﻪ ﻣﺎﻟﻜﻲ؛ ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﻣﺴﺎﻧﻴﺪ ﺍ ﻮ ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ‬
‫‪ 434‬ﻫـ ‪.‬ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(141/11‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(696/2‬ﺍﻟﺬﻫ ‪ :‬ﺍﻟﺴﲑ)‪.(555/17‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(70/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(537/18‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ :‬ﺃﻋﻼﻡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫‪ ،52‬ﻧﻘﻼ ﻋﻦ ﺗﻌﻠﻴ ﻘ ﻛﺘﺎﺏ ﲢﻘﻴ ﺍ ﺬﻫﺐ ﻟﻠﺒﺎﺟﻲ‪ ،193 ،‬ﻫﺎﻣﺶ ‪.2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﺑﺮﺍﻫﻴﻤﻲ‪ :‬ﺎﺭ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ )‪ ،(311/5‬ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﻏﺮﻳﺐ ﻣﺎ ﻭﻗﻔ ﻋﻠﻴﻪ ﻣﺎ ﺣﻜﺎﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﻟﺒـﺎﺟﻲ ﺃﻧﱠـﻪ‬
‫ﺿ ﱠﻌ ﺣﺪﻳﺜﺎ ﰲ ﺻ ﻴﺢ ﺍﻟﺒ ﺎﺭﻱ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻤﻮ ﺍﻟﻔﺘﺎﻭ )‪.(15/18‬‬
‫‪4‬‬
 ‫ـ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻄ ﻱ ﻣﻔ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ 1،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪.‬‬
‫ـ ﺍﻟﺼﱠﻴﻤ ِﺮﻱ ﺭﺋﻴ ﺍﳊﻨﻔﻴﺔ‪ 2،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﻓﻘﻪ ﺍﳊﻨﻔﻴﺔ ﻭﺃﺻﻮ ﻢ‪.‬‬
‫ـ ﺍﻟﺪﺍﻣﻐﺎ ﺍﳊﻨﻔﻲ‪ 3،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﻓﻘﻪ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﻓ ﱠﻦ ﺍﳉﺪﻝ ﻭﺍ ﻨﺎ ﺮﺓ‪.‬‬
‫ـ ﺍﻟﺸﲑﺍﺯﻱ‪ 4،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻷﺻﻮﻝ ﻭﺍﳉﺪﻝ ﻭﺍ ﻨﺎ ﺮﺓ‪،‬ﻭﻗﺪ ﺗﺄ ﺮ ﺑﻪ ﺃﻳﻤﺎ ﺗﺄ ﺮ‪.‬‬
‫ـ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﻤﺮﻭﺱ‪ 5،‬ﺣﻴ ﺩﺭﺱ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺣ ﱠﺪ ﻫﻮ ﻋﻨﻪ‪ ،‬ﻭﻳﻌﺪ ﻣـﻦ ﺍﻟﻄﺒﻘـﺔ‬
‫‪6‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻣﺎ ﻗﺒﻞ ﺍﻷﺧﲑﺓ ﺑﺒﻐﺪﺍﺩ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪.‬‬
‫ـ ﺍﻟﺼﻮﺭﻱ‪ 7،‬ﻭﻫﻮ ﻣﻦ ﺃﺷﻬﺮ ﻣﻦ ﺣ ﱠﺪ ﻋﻨﻪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭ ﻳﻜﻦ ﻟﻪ ﺍﺷﺘﻐﺎﻝ ﺑﺎﻟﻔﺘﻮ ؛ ﻗﺎﻝ ﻓﻴـﻪ‬
‫‪8‬‬
‫ﺍﻟﺒﺎﺟﻲ‪" :‬ﻟﺰﻣ ﺍﻟﺼﻮﺭﻱ ﻼ ﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺘﻪ ﺗﻌﺮ ﻟﻔﺘﻮ "‪.‬‬
‫ﺷ ﱠﺪ ﺍﻟﺒﺎﺟﻲ ﺍﻟﺮﺣﻞ ﻣ ﱠﺮﺓ ﺃﺧﺮﻱ ﺇﱃ ﺍ ﻮﺻﻞ‪ ،‬ﻭﺗﻔ ﱠﺮ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﺜﺎﻓﻨﺔ ﻋﻠﻤِﻬـﺎ ﺃ ﺟﻌﻔـﺮ‬
‫‪10‬‬
‫ﺍﻟﺴﻤﻨﺎ ؛‪ 9‬ﻓﺎﻗﺘﺒ ﻣﻨﻪ ﺍﻟﻌﻘﻠﻴﺎ ﺃﺳﺎﺳﺎ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺰﺍﺩ ﻣﻨﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﻜﻼﻡ‪.‬‬
‫ﺩﺧﻞ ﺑﻌﺪﻫﺎ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻓﺴﻤﻊ ﻣﻦ ﺑﻌﺾ ﺪ ﻴﻬﺎ‪ 11،‬ﻭﻗﻔﻞ ﺑﻌﺪﻫﺎ ﺭﺍﺟﻌﺎ ﺇﱃ ﺑﻠﺪﻩ‪ ،‬ﺑﻌـﺪ‬
‫ﻼ ﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﺃﺣﺮﺯ ﻓﻴﻬﺎ ﻣﻦ ﺍ ﺸﺮ ﺑﻐﻴﺘﻪ‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺎﻫﺮ ﺍﻟﻄ ﻱ‪ ،‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺷﺮ ﺘﺼﺮ ﺍ ﺰ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 450‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ،127 ،‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ )‪ ،(58/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(668/17‬‬
‫‪ 2‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻤﺪ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻟﻪ ﻠﺪ ﺿ ﻢ ﰲ ﺃﺧﺒﺎﺭ ﺃ ﺣﻨﻴﻔﺔ ﻭﺃﺻ ﺎﺑﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 436‬ﻫــ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(78/8‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪ ،(117/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(616/17‬‬
‫‪ 3‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻤﺪ ﺍﻟﺪﺍﻣﻐﺎ ‪ ،‬ﺇﻟﻴﻪ ﺍﻧﺘﻬ ﺭﺋﺎﺳﺔ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ‪ 478‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(109/3‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪ ،(270/3‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(485/18‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺇﺳ ﺎ ﺎﻝ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺭﺃﺱ ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﻭﻗﺘﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 476‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ )‪ ،(7/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(453/18‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴﺎ ﺍﻷﻋﻴﺎﻥ )‪.(29/1‬‬
‫‪ 5‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃ ﺪ ﺍﻟﺒﺰﺍﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻓﻘﻴﻪ ﻣﺎﻟﻜﻲ‪ ،‬ﻟﻪ ﻣﻘﺪﻣﺔ ﺣﺴﻨﺔ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﺗﻮﰲ ‪ 452‬ﻫــ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(339/2‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(763/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.169 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ (53/1‬ﻭ)‪ ،(763/2‬ﺗﺮﻛﻲ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍ ﻨﻬﺎﺝ‪.13 ،‬‬
‫‪ 7‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﺎﻣﻲ ﺍﻟﺴﺎﺣﻠﻲ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﻌﻠﻢ ﺍﳊﺪﻳ ﻭﻗﺮ ﺍﻟﺸﻌﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 441‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(103/3‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(627/17‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(198/1‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(802/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(630/17‬‬
‫‪ 9‬ـ ﻫﻮ ﺃﺑﻮ ﺟﻌﻔﺮ ﻤﺪ ﺑﻦ ﺃ ﺪ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺣﻨﻔﻲ ﺍ ﺬﻫﺐ‪ ،‬ﻟﻪ ﺗﺼﺎﻧﻴ ﰲ ﺍﻟﻔﻘﻪ ﻭﺗﻌﻠﻴ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪ 444‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍ ﻄﻴﺐ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ )‪ ،(355/1‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪.(57/3‬‬
‫‪ 10‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(802/2‬ﺍﻟﺬﻫ ‪ :‬ﺍﻟﺴﲑ ) ‪ ،(537/18‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺷﺬﺭﺍ ﺍﻟﺬﻫﺐ )‪.(345/3‬‬
‫‪ 11‬ـ ﻛﺄ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻄﺒﻴﺰﺓ ﻭﺍﳊﺴﻦ ﺑﻦ ﺍﻟﺴﻤﺴﺎﺭ ﻭﻏﲑ ﺎ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(537/18‬‬
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 ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻗﺮﺍﻧﻪ ﻭﺗﻼﻣﻴﺬﻩ‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻗﺮﺍﻧﻪ‬
‫ﻗﺪ ﻳ ﻬﺮ ﺑﺎﺩ ﺍﻟﺮﺃﻱ ﺃﻥ ﺗﺄﻟ ﺍﻟﺒﺎﺟﻲ ﺳﺒﺒﻪ ﺇﻗﻔﺎﺭ ﺍﻟﻌﺎ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻧ ﺮﺍﺀ ﻳﻨﺎﻓﺴﻮﻧﻪ ﺳـ ﺩﺩ‬
‫ﺠ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﺑﻨﺠﻮﻡ ﻻﻣﻌﺔ‪ ،‬ﻴ ﺍﻟﻠﺜﺎﻡ ﺑﺎﻗﺘﻀﺎﺏ ﻋـﻦ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﻭﻫﻢ ﻣﻦ ﺭﺃ ﺫﻟﻚ؛ ﻓﻘﺪ ﻋ ﱠ‬
‫ﻼ ﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻢ‪:‬‬
‫ﺃ ـ ﺍﺑﻦ ﺰﻡ‪ :‬ﻫﻮ ﺃﺑﻮ ﱠﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃ ﺪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﻟﺪ ﺑﻘﺮ ﺒﺔ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﺳﻨﺔ ‪ 384‬ﻫـ‪ ،‬ﻟﻌﺎﺋﻠﺔ ﺫﺍ ﺮﺍﺀ ﻭﺳ ﺩﺩ‪ ،‬ﻓﺄﺑﻮﻩ ﻭﺯﻳﺮ‪ ،‬ﻛﻤﺎ ﻭﱄ ﺍﻟﻮﺯﺍﺭﺓ ﻫﻮ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺷﺒﻴﺒﺘﻪ‪.‬‬
‫ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻳﺎﻓﻊ‪ ،‬ﻭ ُﻋ ﺃ ﱠﻭﻝ ﺃﻣﺮﻩ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻣﺎﻝ ﺇﱃ ﻋﻠﻢ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻓﺘﻔﻘﻪ‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻟﻴﻨﺘﻘﻞ ﺑﻌﺪﻫﺎ ﺇﱃ ﻣﺬﻫﺐ ﺍﻟ ﺎﻫﺮﻳﺔ‪ ،‬ﻓﺒﻌﺜﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﺩ ﻳﺬﻫﺐ‪.‬‬
‫ﻧﻬﺾ ﺑﻌﻠﻮﻡ ﺷﱠﺘﻰ‪ ،‬ﻓ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﳊﺪﻳ ﻭﺍﻟﻄـﺐ ﻭﻋﻠـﻢ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻣﻊ ﺗﻘﻮ ﻭﺯﻫﺪ ﻻ ﻳﻔﺎﺭﻗﺎﻧﻪ‪ ،‬ﻋِﻴﺐ ﻋﻠﻴﻪ ﺳﻼ ﺔ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺣ ﻗﻴﻞ ﻓﻴﻪ‪" :‬ﻛﺎﻥ ﻟﺴﺎﻥ ﺍﺑـﻦ‬
‫‪1‬‬
‫ﺣﺰﻡ ﻭﺳﻴ ﺍﳊﺠﺎﺝ ﺷﻘﻴﻘﲔ"‪.‬‬
‫ﻣﺼﻨﻔﺎﺗﻪ ﺟﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﺃﻫﻞ ﺍﻹﻧﺼﺎ ‪ ،‬ﺃﺣﺮ ﻛﺜﲑ ﻣﻨﻬﺎ ﺃﻣﺮﺍﺀ ﺍﻟﻄﻮﺍﺋ ﻋﻘﺐ ﻣﻨﺎ ﺮﺗﻪ ﻣﻊ‬
‫ﺍﻟﺒﺎﺟﻲ‪ 2،‬ﻭﻗﺪ ﺍﺳﺘﻔﺎ ﺍ ﺘﺮ ﻮﻥ ﻟﻪ ﰲ ﺗﻌﺪﺍﺩﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﳑﺎ ﻫﻮ ﻣﻄﺒﻮ ‪ :‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍ ﻠـﻰ‪،‬‬
‫‪3‬‬
‫ﺍﻟﻔِﺼﻞ‪ ،‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪ ،‬ﺗﻮﻓﻲ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ‪ 456‬ﻫـ‪.‬‬
‫ﺏ ـ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﻫﻮ ﺃﺑﻮ ﻋﻤﺮ ﻳﻮﺳ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻤﺪ ﺍﻟﻨﻤﺮﻱ‪ 4،‬ﻭﻟﺪ ﺳﻨﺔ ‪ 368‬ﻫـ‪،‬‬
‫ﺣ ﱠﺪ ﻋﻦ ﻛﺒﺎﺭ ﺍ ﺪ ﲔ ﰲ ﺍﻷﻧﺪﻟ ‪ ،‬ﻭﺗﻔﻘﻪ ﺑﻔﻘﻬﺎﺋﻬﺎ‪ ،‬ﻭ ﺗﻜﻦ ﻟﻪ ﺭﺣﻠﺔ‪ ،‬ﻓﻠﻢ ﺮﺝ ﻣﻦ ﺍﻷﻧـﺪﻟ‬
‫ﻣﻘﺪﺍﺭ ﺷ ‪ ،‬ﻭ ﺗﺜﺒ ﺣ ﺭﺣﻠﺘﻪ ﻟﻠ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻟﻪ ﰲ ﺫﻟﻚ ﺃﻋﺬﺍﺭ‪.‬‬
‫ﻊ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺮﺍﺀﺍ ﻭﺍﻷﻧﺴﺎﺏ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺑ ﱠﺮﺯ ﰲ ﺣﻔ ﺍﳊﺪﻳ ‪ ،‬ﻭﺍﻟﺪﺭﺍﻳﺔ ﺑﻄﺮﻗﻪ‬
‫‪5‬‬
‫ﻭﺭﺟﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺒﺎﺟﻲ ‪ " :‬ﻳﻜﻦ ﺑﺎﻷﻧﺪﻟ ﻣﺜﻞ ﺃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟ ﰲ ﺍﳊﺪﻳ "‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﻗﻮﻝ ﺃ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺮﻳ ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴﺎ ﺍﻷﻋﻴﺎﻥ )‪.(328/3‬‬
‫‪ 2‬ـ ﻛﺼﻨﻴﻊ ﺍ ﻌﺘﻀﺪ ﺑﻦ ﻋﺒﺎﺩ؛ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﺈﺣﺮﺍ ﻛﺘﺒﻪ ﺑﺈﺷﺒﻴﻠﻴﺔ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺴﺎﻡ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(95/1-2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪ ، 365 ،‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(395/2‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴـﺎ ﺍﻷﻋﻴـﺎﻥ )‪،(408/2‬‬
‫ﺍﻟﺬﻫ ‪ :‬ﺍﻹﻋﻼﻡ ﺑﻮﻓﻴﺎ ﺍﻷﻋﻼﻡ )‪ (303/1‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(185/18‬ﺃﺑﻮ ﺯﻫﺮﺓ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ 34 ،‬ﻭ‪.79‬‬
‫‪ 4‬ـ ﻫﻲ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻨﻤﺮ ﺑﻦ ﻗﺎﺳ ﺑﻦ ﺭﺑﻴﻌﺔ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﺍﻷﻧﺴﺎﺏ )‪ ،(524/5‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(808/2‬‬
‫‪ 5‬ـ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪.(641/2‬‬
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‫ﻗﻴﻞ ﺃﱠﻧﻪ ﻛﺎﻥ ﰲ ﺃ ﱠﻭﻝ ﺃﻣﺮﻩ ﺃ ﺮﻳﺎ ﺎﻫﺮﻳﺎ؛ ﲢﻮﻝ ﺇﱃ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻣﻊ ﻣﻴﻞ ﺑـﻴﻦ ﺇﱃ ﻓﻘـﻪ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻟﻪ ﻣ ﻟﻔﺎ ﻗﻴﻤﺔ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﺍﻻﺳﺘﺬﻛﺎﺭ‪ ،‬ﺍﻻﺳﺘﻴﻌﺎﺏ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺻ ﺎﺏ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫـﻲ‬
‫‪1‬‬
‫ﻣﻄﺒﻮﻋﺔ ﻛﻠﻬﺎ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 463‬ﻫـ‪.‬‬
‫ﺝ ـ ﺍﳋﻄﻴﺐ ﺍﻟﺒ ﺪﺍﺩ ‪ :‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺃ ﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺎﺑ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪ 392‬ﻫـ ‪ ،‬ﻭﺍﺑﺘـﺪﺃ‬
‫ﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮ ﺳﻨﲔ‪ ،‬ﻓﺮﺣﻞ ﺇﱃ ﺑﻘﺎ ﺷ ‪ ،‬ﻊ ﺧﻼ ﺎ ﻣﻦ ﺧﻠ ﻛﺜﲑ ﻣﻦ ﺍ ﺪ ﲔ‪.‬‬
‫ﺃﺧﺬ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻲ ﻳﺪ ﺃ ﺍﻟﻄﻴﺐ ﺍﻟﻄ ﻱ ﻭﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﻭﺣ ﱠﺪ ﻋﻨﻪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺣ ﱠﺪ‬
‫ﻫﻮ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﻮﻳﻞ ﺍﻟﺒﺎ ﰲ ﺍﻟﺘﺄﻟﻴ ؛ ﻓﻘﺪ ﺻﱠﻨ ﻗﺮﻳﺒﺎ ﻣﻦ ﻣ ﺔ ﻣﺼﻨ ‪ ،‬ﻣﻦ ﺃﺷﻬﺮﻫﺎ‪ :‬ﺗﺎﺭﻳ ﺑﻐﺪﺍﺩ‪،‬‬
‫ﺍﻟﻔﻘﻴﻪ ﻭﺍ ﺘﻔﻘﻪ‪ ،‬ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫‪2‬‬
‫ﻭﻗﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ 463‬ﻫـ‪ ،‬ﻭﻫﻲ ﻧﻔ ﺍﻟ ﱠ‬
‫ﺴﻨﺔ ﺍﻟ ﺗﻮﰲ ﻓﻴﻬﺎ ﺣﺎﻓ ﺍ ﻐﺮﺏ‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻧـﻲ‪ :‬ﺗﻼﻣﻴﺬﻩ‬

‫ﺴﺮ ﻟﻪ ﺫﻟﻚ‬
‫ﺫﺍ ﺻﻴ ﺍﻟﺒﺎﺟﻲ ﻋﻘﺐ ﺍﻧﺘﺼﺎﺭﻩ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻨﺎ ﺮﺍﺗﻪ‪ ،‬ﻓﻜﺜﺮ ﺍ ﺧﺬﻭﻥ ﻋﻨﻪ‪ ،‬ﻭﻳ ﱠ‬
‫ﻛﺜﺮﺓ ﺗﻨﻘﻠﻪ ﰲ ﺍﻟﺒﻼﺩ؛ ﻓﺄﺧﺬ ﻋﻨﻪ ﻣﻦ ﺃﻗﻌﺪ ﻢ ﺍﻟﻘﻼﻗﻞ ﻭﺍﻟﻔ ‪ ،‬ﻭﻫﻢ ﺟﻢ ﻏﻔﲑ ﻳـﺼﻌﺐ ﺗﻘـﺼﻴﻬﻢ‪،‬‬
‫ﺃﻭﺻﻠﻬﻢ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺇﱃ ﻮ ﻣﻦ ﺴﲔ‪ 3،‬ﻭﻓﻴﻤﺎ ﻳﺄ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﺑﺮﺯﻫﻢ‪ ،‬ﻭﻫﻢ‪:‬‬
‫ﺃ ـ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺃ ﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺎﺟﻲ ‪ :‬ﻭﻫﻮ ﺍﺑﻨﻪ ﻭﺃ ﻊ ﺗﻼﻣﺬﺗﻪ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ ﺇﺫﻥ‬
‫ﻭﺍﻟﺪﻩ ﻟﻪ ﺑﺈﺻﻼ ﻛﺘﺒﻪ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻗﺪ ﺧﻠ ﻭﺍﻟﺪﻩ ﰲ ﺣﻠﻘﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺃﺧﺬ ﻋﻨـﻪ ﺟﻠـﺔ ﻣـﻦ‬
‫ﺃﺻ ﺎﺏ ﺃﺑﻴﻪ ﻛﺎﻟﺼﺪﰲ ﻭ ﺍﳉﻴﺎ ‪.‬‬
‫ُﻋ ِﺮ ﺑﺎﻟﻮﺭ ؛ ﻓﻘﺪ ﻠﻰ ﻋﻦ ﺗﺮﻛﺔ ﺃﺑﻴﻪ ﻟﻘﺒﻮﻟﻪ ﺟﻮﺍﺋﺰ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍ ﺸﺮ ‪ ،‬ﻭ ﺎ‬
‫ﺑﲔ ﺣﻮﺍﺿﺮﻩ‪ ،‬ﻭﺗﻮﰲ ﺪﺓ ﻋﻘﺐ ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ ﺍﳊ ﺳﻨﺔ ‪ 493‬ﻫـ ؛ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﻣﻌﻴـﺎﺭ ﺍﻟﻨ ـﺮ‪،‬‬
‫‪4‬‬
‫ﺍﻟ ﻫﺎﻥ ﻋﻠﻰ ﺃﻥ ﺃﻭﻝ ﺍﻟﻮﺍﺟﺒﺎ ﺍﻹ ﺎﻥ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(808/2‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(640/2‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋـﻼﻡ ﺍﻟﻨـﺒﻼﺀ )‪(153/18‬‬
‫ﻭﺍﻹﻋﻼﻡ )‪ ،(307/1‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ )‪.(176/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺬﻫ ‪ :‬ﺍﻟﺴﲑ )‪ ،(270/18‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ )‪ ،(99/1‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴﺎ ﺍﻷﻋﻴﺎﻥ )‪.(92/1‬‬
‫‪ 3‬ـ ﻫﻮ ﺃ ﺪ ﻟﺒﺰﺍﺭ ﰲ ﲢﻘﻴﻘﻪ ﻟﻜﺘﺎﺏ ﲢﻘﻴ ﺍ ﺬﻫﺐ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺗﻮﻝ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﻓﺼﻮﻝ ﺍﻷﺣﻜﺎﻡ‪.99 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(73/1‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪ ،155 ،‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪ ، 40 ،‬ﺍﻟﺬﻫ ‪:‬‬
‫ﺍﻟﺴﲑ )‪ ،(545/18‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ )‪.(179/1‬‬

‫‪7‬‬
‫ﺏ ــ ﺍﳉﱠﻴﺎ ‪ 1:‬ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﺃ ﺪ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪ 427‬ﻫـ‪ ،‬ﺭﻭ ﻋﻦ ﺍﻟﺒﺎﺟﻲ ﻭﺍﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻟ ﻭﺃ ﺷﺎﻛﺮ ﺍﻟﻘ ﻱ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺭﻭ ﻋﻨﻪ ﺎﻋﺔ ﻓﻴﻬﻢ ﻛﺜﺮﺓ‪.‬‬
‫ﺑﺮ ﰲ ﺍﳊﺪﻳ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﻧﺴﺎﺏ؛ ﻣﻦ ﺃﺷﻬﺮ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﺗﻘﻴﻴﺪ ﺍ ﻬﻤﻞ ﻭ ﻴﻴﺰ ﺍ ﺸﻜﻞ ﰲ ﺭﺟﺎﻝ‬
‫‪2‬‬
‫ﺍﻟﺼ ﻴ ﲔ ﻭﻫﻮ ﻣﻄﺒﻮ ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ 498‬ﻫـ‪.‬‬
‫ﺝ ــ ﺍﺑﻦ ﺳﻜﺮﺓ‪ :‬ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺣﺴﲔ ﺑﻦ ﻤﺪ ﺑﻦ ﻓﱠﻴﺮﺓ ﺍﻟﺼﺪﰲ‪ ،‬ﺭﻭ ﻋﻦ ﺍﻟﺒﺎﺟﻲ ﻭﻏﲑﻩ‪،‬‬
‫ﺭﺣﻞ ﺇﱃ ﺍﳊ ‪ ،‬ﻓﻠﻘﻲ ﺍﻟﻄﺮ ﻮﺷﻲ ﻭﺃﺑﺎ ﻳﻌﻠﻰ ﺍ ﺎﻟﻜﻲ‪ 3،‬ﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻓﺴﻤﻊ ﻣﻦ ﺪ ﻴﻬﺎ‪ ،‬ﻭﺗﻔﻘﻪ ﻓﻴﻬﺎ‬
‫ﺐ ﻋﻠﻰ ﻧﺸﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺎﺷﻲ‪ 4،‬ﻟﲑﺟﻊ ﻋﻘﺒﻬﺎ ﺇﱃ ﺍﻷﻧﺪﻟ ‪ ،‬ﻓﻮُﻟﻲ ﺍﻟﻘﻀﺎﺀ ﻣﻜﺮﻫﺎ ﺍﺳﺘﻌﻔﻰ ﻣﻨﻪ‪ ،‬ﻭﺃﻛ ﱠ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺑﺮ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳ ‪ ،‬ﻭﻣﻦ ﻣ ﻟﻔﺎﺗﻪ ﻓﻴﻪ‪ :‬ﺍﳊﺎﺷﻴﺔ ﻋﻠﻰ ﺻ ﻴﺢ ﺍﻟﺒ ﺎﺭﻱ‪ ،‬ﺍﻟﺬﻱ ﺻـ ﱠﺮ ﺍﺑـﻦ‬
‫‪5‬‬
‫ﻣﺼﻨﻔﻪ‪.‬‬ ‫ﺣﺠﺮ ﺃﻧﻪ ﺭ ﻩ‬
‫‪7‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﻓﻴﻤﺎ ﺴﺒﻪ‪ ،‬ﻭﻻ ﻧﺰﻛﻲ ﻋﻠﻰ ﺍﷲ ﺃﺣﺪﺍ ﺑﻮﻗﻌﺔ ﻗﺘﻨﺪﺓ‪ 6،‬ﺳﻨﺔ ‪ 514‬ﻫـ‪.‬‬
‫ﺩ ــ ﺍﻟﻄﺮ ﻮﺷﻲ‪ :‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﱠﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﱠﻤﺪ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻘﺮﺷﻲ‪ُ ،‬ﻋ ِﺮ ﰲ ﻭﻗﺘﻪ ﺑﺎﺑﻦ‬
‫ﺭﻧﺪﻗﺔ‪ ،‬ﻭﻟﺪ ﺑﻄﺮ ﻮﺷﺔ‪ 8،‬ﺩﺭﺱ ﺎ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﱠﻮ ﻣﺮﲢﻼ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﻧﺪﻟ ؛ ﻓﺄﺧﺬ ﺍﻷﺩﺏ ﻋﻦ ﺍﺑﻦ‬
‫ﺣﺰﻡ ﻭﺗﻔﻘﻪ ﻋﻠﻰ ﻳﺪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺭﺣﻞ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍ ﺸﺮ ﻓﺘﻔﻘﻪ ﺑﻔﻘﻬﺎﺋﻪ ﻛﺎﻟﺸﺎﺷﻲ ﻭﻏﲑﻩ‪.‬‬
‫ﺍﺳﺘﺪﻋﺎﻩ ﺃﻫﻞ ﺍﻹﺳﻜﻨﺪﺭﱠﻳﺔ ﺎ ﻫﻠﻚ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺋﻬﺎ ﻋﻠﻲ ﻳﺪ ﺍﻟ ُﻌﺒﻴﺪﻳﲔ ‪ ،‬ﻣﻦ ﺎﺭﻩ‪ :‬ﺍﻟﱠﺘﻌﻠﻴﻘﺔ ﻓـﻲ‬

‫‪ 1‬ـ ﻧﺴﺒﺔ ﺇﱃ ﺟﻴﺎﻥ‪ ،‬ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﺎ ﻛﻮﺭﺓ ﻭﺍﺳﻌﺔ ﺑﺎﻷﻧﺪﻟ ‪ ،‬ﺗﻘﻊ ﺷﺮﻗﻲ ﻗﺮ ﺒﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺳﺒﻌﺔ ﻋﺸﺮ ﻓﺮﺳ ﺎ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳊﻤﻮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪ ،(226/2‬ﺍﻟﺒﻌﻠﺒﻜﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍ ﻮﺭﺩ )‪.(220/5‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪ ،227 ،‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(141/1‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﻭﻓﻴﺎ ﺍﻷﻋﻴﺎﻥ )‪.(180/2‬‬
‫‪ 3‬ـ ﻫﻮ ﺃﺑﻮ ﻳﻌﻠﻰ ﺃ ﺪ ﺑﻦ ﻤﺪ ﺍﻟﻌﺒﺪﻱ‪ ،‬ﺇﻣﺎﻡ ﺍ ﺎﻟﻜﻴﺔ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻟﻪ ﺗﻮﺍﻟﻴ ﻛﺜﲑﺓ ﰲ ﺍ ﺬﻫﺐ ﻭﺍ ﻼ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 489‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(791/2‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ )‪.(172/1‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﻤﺪ ﺑﻦ ﺍ ﻔﺮ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﺷﻴ ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﺍﻟﻌﺮﺍ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 488‬ﻫـ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫)‪ ،(14/2‬ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ،(129/12‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.186 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(474/2‬ﺣﺴﻦ ﻣﺸﻬﻮﺭ‪ ،‬ﺍﺑﻦ ﺻ ﻱ‪ :‬ﻣﻌﺠﻢ ﺍ ﺼﻨﻔﺎ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪.180 ،‬‬
‫‪ 6‬ـ ﻗﺘﻨﺪﺓ‪ :‬ﺑﻠﺪﺓ ﺑﺎﻷﻧﺪﻟ ﺑﺜﻐﺮ ﺳﺮﻗﺴﻄﺔ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﳊﻤﻮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪.(351/4‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪ ،230 ،‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(143/1‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ )‪.(188/1‬‬
‫‪ 8‬ـ ﻫﻲ ﻣﺪﻳﻨﺔ ﺷﺮﻗﻲ ﺑﻠﻨﺴﻴﺔ ﻭﻗﺮ ﺒﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺒ ﺮ‪ ،‬ﺑﻨﻴ ﺎﻧﺐ ﺍﺑﺮﺓ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳊﻤﻮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪.(34/4‬‬
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 ‫‪2‬‬
‫ﺍ ﻼﻓﻴﺎ ‪ 1،‬ﺍﳊﻮﺍﺩ ﻭﺍﻟﺒﺪ ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ‪ 520‬ﻫـ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﳋﺎﻣ ‪ :‬ﻣﻨﺎ ﺮﺍﺗﻪ‬

‫ﻳﻄﻞ ﻣﻘﺎﻡ ﺍﻟﺒﺎﺟﻲ ﻛﺜﲑﺍ ﺣ ﺩﺧﻞ ﰲ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍ ﻨﺎ ﺮﺍ ﺍﻟﻌﻠﻤﻴﺔ ﻣـﻊ ﻓﻘﻬـﺎﺀ ﺑﻠـﺪﻩ‪،‬‬
‫ﻭﺳﺄﻛﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻨﺎ ﺮﺗﻪ ﻣﻊ ﺍﺑﻦ ﺣﺰﻡ ﻓﻘ ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺃﺷـﻬﺮ ﺍ ﻨـﺎ ﺮﺍ ﰲ ﺍﻟﺘـﺎﺭﻳ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺷﺢ ﻣﺎ ﻭﺻﻠﻨﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﻌﻪ ﺑﻌﺾ ﺍﻟﺪﻛﺎﺗﺮﺓ ﺍ ﻌﺎﺻﺮﻳﻦ ﻟﻴ ﺳﻮ ـﻊ‬
‫ﻭﻣﻘﺎﺑﻠﺔ ﺎ ﻫﻮ ﻣﺴﻄﻮﺭ ﰲ ﻛﺘﺐ ﺍﻟ ﱠﺮﺟﻠﲔ‪.‬‬
‫ﺻﺔ ﻭﺃﱠﻧﻬﻢ‬
‫ﻭﻗﺪ ﺍﺑﺘﺪﺃ ﺃﺣﺪﺍ ﻫﺬﻩ ﺍ ﻨﺎ ﺮﺓ ﺑﻌﺪ ﺃﻥ ﻛﺴﺮ ﺍﺑﻦ ﺣﺰﻡ ﺻﻮﻟﺔ ﻓﻘﻬﺎﺀ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﺧﺎ ﱠ‬
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‫ﻻ ﻣﺮﺍﺱ ﻢ ﺑﻔﻦ ﺍﳉﺪﻝ؛ ﻓﺎﺳﺘﻨﺠﺪﻭﺍ ﺑﺎﻟﺒﺎﺟﻲ ﻓﺄﺟﺎ ﻢ ﺇﱃ ِﻠﺒِﺘﻬﻢ‪ ،‬ﻓﺘﻨﺎ ﺮ ﻣﻌﻪ ﺃﻣﺎﻡ ﻭﺍﱄ ﻣﻴﻮﺭﻗﺔ‪،‬‬
‫ﻭﻗﺪ ﺗﻨﺎ ﺮﺍ ﰲ ﻣﻮﺿﻮﻋﺎ ﺷﱠﺘﻰ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﻛﺎﻟﻜﻼﻡ ﰲ ﺣﺠﻴﺔ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻣﺎ ﺍﻧﺪﺭﺝ ﲢﺘﻪ‬
‫ﻣﻦ ﻓﺮﻭ ‪.‬‬
‫ﺗﻚ ﻣﻘﺘﺼﺮﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍ ﺒﺎﺣ ‪ ،‬ﺑﻞ ﺇﻥ ﻣﻦ‬ ‫ﻭ ﳑﺎ ﻳﻨﺒﻐﻲ ﻟﻔ ﺍﻟﻨ ﺮ ﺇﻟﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍ ﻨﺎ ﺮﺍ‬
‫ﺃﻫﻢ ﻣﺎ ﺩﺍﺭ ﺣﻮﻟﻪ ﺍﳉﺪﻝ ﺃﻳﻀﺎ ﻣﺴﺎﺋﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ؛ ﻓﺎﺑﻦ ﺣﺰﻡ ﺷﱠﻨﻊ ﻏﺎﻳﺔ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺍﻷﺷـﺎﻋﺮﺓ ﰲ‬
‫ﻣﺼﱠﻨ ِﻔﻪ ﺍﻟ ِﻔﺼﻞ؛ ﻭﺍﻧ ﻟﻪ ﺍﻟﺒﺎﺟﻲ ﺑﺼﻔﺘﻪ ﺃﻋﻠﻢ ﺃﻫﻞ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﰲ ﺍﻷﻧﺪﻟ ‪ ،‬ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴـﻪ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ‪ ،‬ﺑﺼﻔﺘﻪ ﻣﻘﺪﱠﻡ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺭﺃﺳﻬﻢ ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻘﻮﻝ ﺍﻟ ﺳـﺄﺣﻴﻞ ﺇﱃ‬
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‫ﻣﻮﺍ ﻨﻬﺎ ﰲ ﺍ ﺎﻣﺶ‪.‬‬
‫ﻭﺣﺴﺒﻤﺎ ﺫﻛﺮ ﺃﻛﺜﺮ ﺍ ﺭﺧﲔ ﻓﺈﻥ ﺍﻟ ﻔﺮ ﻛﺎﻥ ﻟﻠﺒﺎﺟﻲ‪ ،‬ﻏﲑ ﺃﻥ ﺑﻌﺾ ﺍ ﻌﺎﺻـﺮﻳﻦ ﻻ ﻳـﺴﻠﻢ‬
‫ﺑﺬﻟﻚ؛ ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﱠﻧﻨﺎ ﻻ ﺪ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻧﺼﻮﺻﺎ ﺬﻩ ﺍ ﻨﺎ ﺮﺓ‪ ،‬ﺍﻟﻠﻬ ﱠﻢ ﺇﻻ ﻧﺘﻔﺎ ﻳﺴﲑﺓ‪ ،‬ﻳﺘﻌﺎﻣﻞ‬

‫‪ 1‬ـ ﺍﻟﺘﻌﻠﻴﻘﺔ‪ :‬ﺇﻥ ﻛﺎﻧ ﻣﻦ ﺇﻧﺘﺎﺝ ﺍﻷﺳﺘﺎﺫ ﻓﻬﻲ ﻣﺬﻛﺮﺍﺗﻪ ﰲ ﺍﻟﺘﺪﺭﻳ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﻣﻦ ﺇﻧﺘﺎﺝ ﺎﻟﺐ ﺍﻟﻔﻘﻪ ﺍ ﺘﻘﺪﻡ؛ ﻓﻬﻲ ﺇﻓـﺎﺩﺍ‬
‫ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻳﺴﺘ ﻬﺮﻫﺎ ﻳﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺃﺳﺘﺎﺫﻩ ﺑﻐﺮ ﺗﺮﻗﻴﺘﻪ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﻗﺪ ﻳﻨﺘﻬﻲ ﺇﱃ ﻣﺸﺮﻭ ﺗﺄﻟﻴ ﻟﻠﻄﺎﻟﺐ ﻳﻜﻮﻥ ﺜﺎﺑـﺔ‬
‫ﺃﻭﻝ ﺇﺻﺪﺍﺭ ﻟﻪ‪ .‬ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻣﻨﻬ ﺍﻟﺒ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.241 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺍﻟﺼﻠﺔ )‪ ،(545/2‬ﺍﻟﻀ ‪ :‬ﺑﻐﻴﺔ ﺍ ﻠﺘﻤ ‪.119 ،‬‬
‫‪ 3‬ـ ﻫﻲ ﺟﺰﻳﺮﺓ ﺷﺮﻗﻲ ﺍﻷﻧﺪﻟ ﰲ ﺍﻟﺒ ﺮ ﺍﻷﺑﻴﺾ ﺍ ﺘﻮﺳ ‪ ،‬ﻭﻫﻲ ﺃﻛ ﺟﺰﺭ ﺍﻟﺒﻠﻴﺎﺭ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳊﻤﻮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪ ،(285/5‬ﺍﻟﺒﻌﻠﺒﻜﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍ ﻮﺭﺩ )‪.(174/6‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻟﻔﺼﻞ )‪ ،(88 ،77 ،74/5) ،(161/1‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ )‪ ،(69/1‬ﻭﻟﻠﻔﺎﺋﺪﺓ‪ ،‬ﻓﻘﺪ ﺍﺳـﺘﻞ‬
‫ﺩﻣﺸﻘﻴﺔ ﺭﺩﻭﺩ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺟﺰﺀ ﻣﻔﺮﺩ‪ ،‬ﻭ ﻪ ﻮﻗ ﺍﺑﻦ ﺣﺰﻡ ﻣﻦ ﺍ ﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﻛﻤﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻔﺼﻞ‪.‬‬
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‫ﺑﺎ ﺼﻢ‬ ‫ﻣﻌﻬﺎ ﻛﻞ ﻭﻓﻘﺎ ﺎ ﻠﻴﻪ ﻋﻠﻴﻪ ﺷﻌﻮﺭﻩ ﻮ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻣﺎ ﺑﺄﻳﺪﻳﻨﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﻟﻴ‬
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‫ﺍ ﻴﻦ ﺍﻟﺬﻱ ﻳﺴﻬﻞ ﻛﺴﺮﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟ ﱠﺮﺃﻱ ﻫﻮ ﺍﻟﺬﻱ ﺟﺰﻡ ﺑﻪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺣﻴ ﻗﺎﻝ‪" :‬ﻭﻟﻘﺪ ﺧﺮﺝ ﺍﺑﻦ ﺣﺰﻡ ﻣﻦ ﻣﻴﻮﺭﻗﺔ ﻣـﻦ‬
‫ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻣﻐﻠﻮﺑﺎ ﰲ ﺣﺠﺎﺝ‪ ،‬ﻭﻟﻜﻦ ﻷﱠﻧﻪ ﻓﻘﺪ ﺍﻟﱠﻨﺼﲑ ﺍ ﻳﺪ‪ ،‬ﻭ ﻳﻌﺪ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠ ﺠﺔ ﻭﺍﻟ ﺍﻫﲔ‪،‬‬
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‫ﺑﻞ ﺻﺎﺭ ﻦ ﻫﻮ ﺃﻛﺜﺮ ﻋﺪﺩﺍ ﻭﺃﻋﺰ ﻧﻔﲑﺍ ‪."...‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻫﻮ ﻣﺎ ﺃﺟﻨﺢ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﺟﻪ ﺗﺮﺟﻴ ﻪ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﻛﺎﻥ ﻣﺘﺸﻴﻌﺎ ﻷﻣﺮﺍﺀ ﺑـ ﺃﻣﻴـﺔ‪،‬‬
‫‪3‬‬
‫ﺎﻧﺒﺎ ﻷﻣﺮﺍﺀ ﺍﻟﻄﻮﺍﺋ ‪ ،‬ﻣﺴﺘﻌﻠﻴﺎ ﻋﻦ ﻋﻄﺎﻳﺎﻫﻢ‪ ،‬ﻣﺴ ﺮﺍ ﺣ ﱠﺪﺓ ﻣﺰﺍﺟﻪ ﺇﱠﺑﺎﻥ ﻗﻴﺎﻣﻪ ﺑﻮﺍﺟﺐ ﺍﻻﺣﺘﺴﺎﺏ؛‬
‫ﻭﻫﻮ ﻣﺎ ﻭﻟﺪ ﺭﻏﺒﺔ ﺃﻣﺮﺍﺀ ﺍﻟﻄﻮﺍﺋ ﰲ ﺍﻟﺘ ﻠﺺ ﻣﻨﻪ ﺑﺪﻋﻮ ﺎﻫﺮﻳﺘﻪ‪ ،‬ﰲ ﺣﲔ ﺃﱠﻧﻬﻢ ﻳﻮﻟﻮﻥ ﺃﻫﻞ ﺍﻟﺬ ﱠﻣﺔ‬
‫ﺃﺭﻓﻊ ﺍﻟﺮﺗﺐ! ‪ ،‬ﻓﺄﻧﻔﻘ ﺍﻟﺸﺒﻬﺔ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺓ‪.‬‬
‫ﺴﻼ ﲔ‪،‬‬ ‫ﻭﻫﺬﺍ ﺧﻼﻓﺎ ﺎ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻨـﺰﻟﺔ ﻣ ﻣﻦ ﻝ ﻓﺮﻋﻮﻥ‪ ،‬ﻓﻮ ﺃﺑﻮﺍﺏ ﺍﻟـ ﱠ‬
‫ﻭﻗﺒﻞ ﺟﻮﺍﺋﺰﻫﻢ‪ ،‬ﻭﺻ ﻋﻠﻰ ﺟﻮﺭﻫﻢ؛ ﻣﻘﺘﻔﻴﺎ ﻣﻨﻬ ﻣﺎﻟﻚ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻜﺎﻡ‪ ،‬ﻣﺴﺘﻐﻼ ﺟﺎﻫـﻪ ﰲ‬
‫ﺼ ﻭﺷـﺪ ﺃﺯﺭ‬ ‫ﻣﺼﻠ ﺔ ﺍﻷ ﱠﻣﺔ؛ ﻭﻗﺪ ﺳﻌﻰ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻟﺴﻔﺎﺭﺓ ﺑﲔ ﺃﻣﺮﺍﺀ ﺍﻟﻄﻮﺍﺋ ؛ ﻟـﺮﺃﺏ ﺍﻟـ ﱠ‬
‫‪4‬‬
‫ﺍ ﺮﺍﺑﻄﲔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍ ﺪ ﺍﻟﺼﻠﻴ ﺍﻟ ﱠﺰﺍﺣ ‪.‬‬
‫ﺿ ﱠﻢ ﺇﱃ ﻫﺬﺍ ﺇ ﺎﺭﺓ ﺍﺑﻦ ﺣﺰﻡ ﳊﻔﺎﺋ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ‪ ،‬ﻓﻤﻦ ﺭﻛﻦ ﺇﱃ ﺍﻟـﺴﻠﻄﺎﻥ ﺷـﱠﻨﻊ‬ ‫ُ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﺣﺘﺮ ﺗﻌﺼﺒﺎ ﻟﻔﺮﻭ ﻣﺬﻫﺐ ﻣﺎﻟﻚ؛ ﺭﻣﺎﻩ ﺑﺎﻟﻀﻼﻝ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍ ﺜﺎﻟﺐ ﺍﻟ ﻻ ﻔﻰ ﻋﻠﻰ‬
‫ﻣﻦ ﺎﻟﻊ ﻣﺼﱠﻨﻔﺎﺗﻪ‪ ،‬ﻓﻜﺎﻥ ﺬﺍ ﻏﺮﺿﺎ ﻣﺸﺘﺮﻛﺎ ﻟﻠﻄﺮﻓﲔ‪.‬‬
‫ﻱ ﺃﱠﻧﻬﺎ ﻛﺎﻧ ﺑﻴﻨﻬﻤﺎ ﺳﺠﺎﻻ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻭﻫﺬﺍ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻫﺰ ﺔ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺍﻷﻗﺮﺏ ﻟﺪ ﱠ‬
‫ﺷﻬﺎﺩﺓ ﺍﺑﻦ ﺣﺰﻡ ﻟﻪ ﺑﺮﺳﻮﺧﻪ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻗﻠﻤﺎ ﻳﻨﺘﺰﻋﻬﺎ ﻋﺎ ﻣﻦ ﻗﺮﻳﻨﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻴ ﺔ ﺍﻷﻧـﺪﻟ ﺍﻟـ‬
‫ﺗﻀﻴ ﺫﺭﻋﺎ ﺑﺎ ﺎﻟ ‪ ،‬ﻗﱠﻴﺪ ﰲ ﻧ ﺮﻱ ﻼﻗﺔ ﻋﻠﻢ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺃﻣﺎﻡ ﲡﺮﺩ ﺍﺑﻦ ﺣﺰﻡ ﻋﻠﻰ ﺎﻫﺮﻳﺘﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﺳﺘ ﻬﺮ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﺟﻮﺍﻧﺐ ﻣﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒ ‪ ،‬ﻭﺃﻳﺎ ﻛﺎﻥ ﺍ ﻨﺘﺼﺮ ﺃﻭ ﺍ ﻨﻬﺰﻡ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ‬
‫ﺍﻷ ﱠﻣﺔ ﺇﺟﻼ ﻤﺎ ﻭﺗﻮﻗﲑ ﺎ‪ ،‬ﺗﺄﺩﺑﺎ ﺑﺄﺩﺏ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﷲ ﺍ ﺴﺘﻌﺎﻥ‪.‬‬

‫‪.426‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(77/2‬ﺑﺎﻟﻨﺜﻴﺎ‪ :‬ﺗﺎﺭﻳ ﺍﻟﻔﻜﺮ ﺍﻷﻧﺪﻟﺴﻲ‪،‬‬
‫‪ 2‬ـ ﺃﺑﻮ ﺯﻫﺮﺓ‪ :‬ﺗﺎﺭﻳ ﺍ ﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.522 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻟﺘﻠ ﻴﺺ )‪ ،(176/3‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(201/18‬ﺃﺑﻮ ﺯﻫﺮﺓ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ 37 ،‬ﻭ‪.49‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪:‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(207/1‬ﺍﺑﻦ ﺑﺴﺎﻡ‪ :‬ﺍﻟﺬﺧﲑﺓ)‪ ،(95/1-2‬ﺍﺑﻦ ﺧﻠﻜـﺎﻥ‪ :‬ﻭﻓﻴـﺎ ﺍﻷﻋﻴـﺎﻥ )‪119/7‬‬
‫ﻭ‪ ،(327‬ﻫﺬﺍ‪ ،‬ﻭﻻﺑﻦ ﻋﺒﺪ ﺍﻟ ﻓﺘﻮ ﰲ ﺟﻮﺍﺯ ﻗﺒﻮﻝ ﺟﻮﺍﺋﺰ ﺍﻟﺴﻠﻄﺎﻥ؛ ﺍﻧ ﺮ‪ :‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪.(235/3‬‬
‫‪10‬‬
 ‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺴﺎﺩ ‪ :‬ﳏﻨﺘﻪ‬
‫‪1‬‬
‫ﻨﺔ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺍﻷﺣﺪﺍ ﺍﻟ ُﻋ ﺎ ﻛﻞ ﻣﻦ ﺗﺮﺟﻢ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﺑﺘﺪﺃ ﻓﺼﻮ ﺎ ﺪﻳﻨﺔ ﺩﺍﻧﻴـﺔ‪،‬‬
‫ﺣﻴ ﻗﺮِﺃ ﻋﻠﻴﻪ ﺣﺪﻳ ﺍ ﻘﺎﺿﺎﺓ ﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﻓﻴﻪ‪ " :‬ﻓﺄﺧﺬ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻜﺘﺎﺏ ـ ﻭﻟﻴ ﺴﻦ‬
‫ﻳﻜﺘﺐ ـ ﻓﻜﺘﺐ‪ :‬ﻫﺬﺍ ﻣﺎ ﻗﺎﺿﻰ ﻤﱠﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ 2،" ...‬ﻓﺄﺧﺬ ﺍﻟﺒﺎﺟﻲ ﺑ ﺎﻫﺮﻩ‪ ،‬ﻭﺻ ﱠﺮ ﺃﻥ ﺍﻟﻨ ‪ε‬‬
‫ﻗﺪ ﺍﺭﺗﻔﻌ ﺃﻣﻴﺘﻪ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻭﺃﱠﻧﻪ ﻛﺘﺐ ﺣﻘﻴﻘﺔ ﺑﻴﺪﻩ ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ‪.‬‬
‫ﻓﺜﺎﺭ ﻋﻠﻴﻪ ﺎﺋﺮﺓ ﺍﻟﻔﻘﻬﺎﺀ؛ ﻭﻛﻔﺮﻩ ﺑﻌﻀﻬﻢ ﺑﺪﻋﻮ ﺃﻥ ﻫﺬﺍ ﺗﻜﺬﻳﺐ ﻟﻠﻘﺮ ﻥ‪ 3،‬ﻭﺃ ﻠ ﻋﻠﻴـﻪ‬
‫ﺍﻟﻠﻌﻨﺔ ﺧﺮﻭﻥ‪ ،‬ﻓﻘﺎﻝ ﻗﺎﺋﻠﻬﻢ‪:‬‬
‫‪4‬‬
‫ﺑﺮﺋ ﱠﳑﻦ ﺷﺮ ﺩﻧﻴﺎ ﺑ ﺧﺮﺓ ﻭﻗﺎﻝ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻛﺘﺒﺎ‪.‬‬
‫ﺠﺘﻪ‪ ،‬ﻓﺄﺩﱃ ﻛﻞ ﻓﺮﻳ ﺑـﺪﻟﻮﻩ‪،‬‬ ‫ﻓ ُﺮِﻓﻊ ﺃﻣﺮﻩ ﺇﱄ ﺃﻣﲑ ﺩﺍﻧﻴﺔ‪ ،‬ﻓﺠﻤﻊ ﺑﲔ ﺍﻟﻔﺮﻗﺎﺀ‪ ،‬ﻭﺍﺳﺘ ﻬﺮ ﻛﻼ ﱠ‬
‫ﺠﺘﻪ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺘﻬﻤﺔ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﺍﺳﺘ ﺴﻦ ﺍﻷﻣﲑ ﺃﻥ ﻳﺮﺳﻞ ﺑﺎ ﺴﺄﻟﺔ ﺇﱃ ﺑﻌﺾ‬ ‫ﻓ ﻬﺮ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺎﺟﻲ ﱠ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻓﻮﺍﻓﻮﻩ ﺑﺎﳉﻮﺍﺏ ﺇ ﱠﻣﺎ ﻣﻮﺍﻓﻘﺔ‪ ،‬ﻭﺇ ﱠﻣﺎ ﻄ ﺔ ﻟﻠﺒﺎﺟﻲ ﻣﻊ ﺍﻟﺘﺰﺍﻡ ﺗﻮﻗﲑﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻄﻌﻦ ﰲ‬
‫ﺇ ﺎﻧﻪ‪ ،‬ﻓﺼﱠﻨ ﻋﻘﻴﺒﻬﺎ ﺭﺳﺎﻟﺘﻪ‪ :‬ﲢﻘﻴ ﺍ ﺬﻫﺐ؛ ﺃﻭﺩ ﻓﻴﻬﺎ ﺩﻻﺋﻞ ﺭﺃﻳﻪ‪ ،‬ﻭﺑﺮﺍﻫﲔ ﺻﻮﺍﺑﻪ‪.‬‬
‫ﻫﺬﺍ ﻣﻠ ﺺ ﻣﺎ ﺟﺮ ؛ ﻭﻻﺑﺪ ﱄ ﻣﻦ ﻭﻗﻔﺔ ﻣﻊ ﻫﺬﺍ ﺍﳊﺪ ؛ ﻷﻥ ﺎ ﺗﻌﻠﻘﺎ ﻭ ﻴﻘﺎ ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ؛‬
‫ﺴﺐ ﺇﱃ ﺍﻟﺒﺎﺟﻲ ﺃﻧﱠﻪ ﺍﺳﺘﺪﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻣﺎ ﻛﻨ ﺗﺘﻠﻮ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﻓﻘﺪ ُﻧ ِ‬
‫‪5‬‬
‫ﻭﻻ ﺗﺨﻄﻪ ﺑﻴﻤﻴﻨ ﺇﺫﺍ ﻻﺭﺗﺎﺏ ﺍﻟﻤﺒﻄﻠﻮ [ ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﻫ ُﻢ ﻫﻮ ﺍﻟﺬﻱ ﺣﺬﺍ ﺑﻨﻘﻤﺔ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻴﻪ ﺍﺣﺘﺠﺎﺟﻪ ﺎ ﻫﻮ ﺑﺎ ﻞ ﻋﻨـﺪﻩ؛ ﻭﻣـﻦ‬
‫ﻫ ﻻﺀ ﺍ ﻟﻮﺳﻲ؛ ﺣﻴ ﻗﺎﻝ‪" :‬ﻭﺃﻧ ﺗﻌﻠﻢ ﺃﱠﻧﻪ ﻟﻮ ُﺳﻠﻢ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﺮﺟﻮ ‪ ،‬ﻻ ﻳﺘﻢ ﺃﻣﺮ ﺍﻟﻔﺎﺋﺪﺓ ﺇﻻ‬
‫‪6‬‬
‫ﺇﺫﺍ ﻗﻴﻞ ﺠﻴﺔ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﺍﻟ ﺎﻥ ِﻣ ﱠﻤﻦ ﻻ ﻳﻘﻮﻝ ﺠﻴﺘﻪ"‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﺃﻧﻜﺮﻩ ﺍ ﻟﻮﺳﻲ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻓـﻲ ﺩﻋﻮ ﺍﻟﱠﺘﻤﺴﻚ ﺑﺎ ﻔﻬﻮﻡ ﺑﻌﺾ ﻣﻦ ﺗﻘ ﱠﺪﻣﻪ ‪ ،‬ﻭﺑﻌﺾ ﻣﻦ‬

‫‪ 1‬ـ ﻫﻲ ﻣﺪﻳﻨﺔ ﺑﺎﻷﻧﺪﻟ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﻠﻨﺴﻴﺔ ﻋﻠﻰ ﺿﻔﺔ ﺍﻟﺒ ﺮ ﺷﺮﻗﺎ‪ ،‬ﻭﺃﻫﻠﻬﺎ ﻫﻢ ﺃﻗﺮﺃ ﺃﻫﻞ ﺍﻷﻧﺪﻟ ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳊﻤﻮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪.(494/2‬‬
‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﻐﺎﺯﻱ‪ ،‬ﺑﺎﺏ ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺭﻗﻢ ‪ 4251‬ﻭﺍﻟﻠﻔ ﻟﻪ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟـﺴﲑ‪ ،‬ﺑـﺎﺏ‬
‫ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﰲ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﺭﻗﻢ ‪ ،1783‬ﻛﻼ ﺎ ﻣﻦ ﺣﺪﻳ ﺍﻟ ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪.‬‬
‫‪ 3‬ـ ﺍﻟﺘﻜﻔﲑ ﺑﻼﺯﻡ ﺍ ﺬﻫﺐ ﻟﻴ ﻨﻬ ﺳﻮﻱ ﰲ ﺇ ﻼ ﺍﻷﺣﻜﺎﻡ ﻠﺔ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎ ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ )‪ ،(413/2‬ﺍ ﻘﺮﻱ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ‬
‫)‪ ،(348/1‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻤﻮ ﺍﻟﻔﺘﺎﻭ )‪ 178/5)(121/20‬ﻭ‪ ،(284‬ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ‪ :‬ﺍﻟﻌﻮﺍﺻﻢ ﻭﺍﻟﻘﻮﺍﺻﻢ )‪.(368/4‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(805/2‬ﻭﺍﻟﻘﺎﺋﻞ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﻨﺪ‪.‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮ ‪.48 :‬‬
‫‪ 6‬ـ ﺍ ﻟﻮﺳﻲ‪ :‬ﺭﻭ ﺍ ﻌﺎ )‪.(5/21‬‬
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‫ﺗﺄ ﱠﺧﺮ ﻋﻨﻪ‪ 1،‬ﻏﲑ ﺃﱠﻧﻪ ﻭﺑﺘﺪﺑﺮ ﻛﻼﻡ ﺍﻟﺒﺎﺟﻲ؛ ﻧﻘﻄﻊ ﺑﺘ ﺋﺔ ﺳﺎﺣﺘﻪ ﳑﱠﺎ ﻏﻤِﺰ ﺑﻪ‪ ،‬ﻭﺗﺄﻣﱠﻞ ﻣﻌﻲ ﻭﺟـﻪ‬
‫ﺍﺳﺘﺪﻻﻟﻪ ﺑﺎ ﻳﺔ؛ ﺣﻴ ﻗﺎﻝ‪..." :‬ﻓﺎﳉﻮﺍﺏ ﺃﱠﻧﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ﺇﱠﻧﻪ ﻳﺘﻞ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﻛﺘﺎﺑﺎ ﻭﻻ ﺧﻄﻪ ﺑﻴﻤﻴﻨﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﱠﻨﻔﻲ ﻻ ﻳﺘﻨﺎﻭﻝ ﻣﺎ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺒﻄﻞ ﺎ ﺗﻼﻩ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﺮ ﻥ‪ ،‬ﻭﻣﺎ ﻓﻴـﻪ‬
‫ﻣﻦ ﺍﻟﻘﺼﺺ ﻭﺃﺧﺒﺎﺭ ﺍﻟﱠﻨﺒﻴﲔ ﻗﺒﻠﻪ ﻭﺍ ﺮﺳﻠﲔ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺇ ﻬﺎﺭ ﺍ ﻌﺠﺰﺍ ﻭﺗﺒﻴﲔ ﺍ ﻳﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ‬
‫‪2‬‬
‫ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻟﱠﻨﻔﻲ ﺑﺄﻥ ﻳﻜﺘﺐ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻪ"‪.‬‬
‫ﻓﻤ ﺼﻮﻝ ﻛﻼﻣﻪ؛ ﺃﻥ ﻏﺎﻳﺔ ﻣﺎ ﺩﻟ ﻋﻠﻴﻪ ﺍ ﻳﺔ؛ ﻫﻮ ﻧﻔﻲ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟـﻮﺣﻲ‪،‬‬
‫ﻭﻗﺪ ﺒﺘ ﺗﻼﻭﺗﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭ ﻳﻘﺪ ﺫﻟﻚ ﰲ ﻛﻮ ﺎ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺍﻟﻜﺘﺎﺑﺔ؛ ﻟﺜﺒـﻮ ﺫﻟـﻚ ﰲ‬
‫ﺣﺪﻳ ﺍ ﻘﺎﺿﺎﺓ‪.‬‬
‫ﺇﺫﻥ؛ ﻓﺎﻟﺴﺮ ﰲ ﺣﻜﻤﻪ ﻘﺘﻀﻰ ﻣﻔﻬﻮﻡ ﺍ ﻳﺔ ﻫﻮ ﺍﳊﺪﻳ ؛ ﻭﻫﻮ ﻣﺎ ﻳﻨﺴﺠﻢ ﻣـﻊ ﺭﺃﻳـﻪ ﰲ ﺃﻥ‬
‫ﺍ ﺴﻜﻮ ﻋﻨﻪ ﰲ ﺣﻜﻢ ﺍ ﺠ ﱠﻮﺯ؛ ﺃﻱ ﺃﱠﻧﻪ ﺘﻤﻞ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﻭُﻳ ﻜﻢ ﺑﻮﺟﻪ ﻋﻠﻰ ﺧﺮ ﻘﺘﻀﻰ ﺍﻷﺩﻟـﺔ‬
‫ﺍﻷﺧﺮ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺍﺳﺘﺪﻻﻝ ﺑﻌﺾ ﻣﻦ ﺎ ﻮﻩ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍ ﻳﺔ؛‪ 3‬ﻭﻟﻌﻠﻪ ﻣﻜﻤﻦ‬
‫ﺍﺷﺘﺒﺎﻫﻬﻢ ﰲ ﺷﺄﻥ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﺑﻌﺪ ﺗﻘﻠﻴﺐ ﺍﻟﻨ ﺮ ﰲ ﺃﺩﻟﺔ ﺍﻟﻄﺮﻓﲔ؛ ﺗ ﱠﺮﺟﺢ ﻋﻨﺪﻱ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ؛ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻳﻀﻴ ﺑﻪ‬
‫ﻫﺬﺍ ﺍ ﻮﺿﻊ‪ ،‬ﻏﲑ ﺃﱠﻧﻪ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻳﻜﻦ ﺑﺪﻋﺎ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؛ ﻓﻘﺪ ﺳﺒﻘﻪ ﺇﻟﻴﻪ ﺍ ﺮﻭﻱ‬
‫ﻭﺍﻟﺴﻤﻨﺎ ﻭﻏﲑ ﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺧﻄ ﻪ ﺗﻀﻠﻴﻠﻪ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺗﻜﻔﲑﻩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺮﻓﺔ ‪" :‬ﺍﳊ ﺃﻧﱠـﻪ‬
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‫ﻳﻜﺘﺐ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﱠﻧﻪ ﻛﺘﺐ ﻻ ﻳﻮﺟﺐ ﻛﻔﺮﺍ ﻭﻻ ﻓﺴﻘﺎ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﻮ ﺧﻄﺄ ﻓﻼ ﻣﻌ ﻟﻠﺘﺸﻨﻴﻊ"‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟ ﺎﻣﻦ‪ :‬ﺛﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ‬

‫ﺣ ﻲ ﺍﻟﺒﺎﺟﻲ ﺑﻄﻴﺐ ﺍﻟﺬﻛﺮ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻣﺎ ﺳﺄﺫﻛﺮﻩ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ‪ ،‬ﻓﻘﺪ ﺷﻬﺪ ﻟﻪ ﺃﺋﻤﺔ ﻛﻞ‬
‫ﻓﻦ ﺑﺎﻟﻨﺒﻮ ﰲ ﻓﻨﻬﻢ‪ ،‬ﻓﻬﻮ ﻋﺎ ﻣﺘﻔﻨﻦ‪ ،‬ﻊ ﺑﲔ ﻋﻴﻨﻴﻪ ﻋﻠﻮﻣﺎ ﺷ ؛ ﻭﻟﻮ ﻳﻜﻦ ﰲ ﺍﻟﺒـﺎﺏ ﺇﻻ‬

‫‪ ،42‬ﺃﺑﻮ ﺍﻷﺟﻔﺎﻥ‪ :‬ﻣﻘﺪﻣﺔ ﻓﺼﻮﻝ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(503/7‬ﺍﻟﺪﻭﺭﻱ‪ :‬ﺃﻣﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪،ε‬‬
‫‪ ،85‬ﺳﻠﻤﺎﻥ‪ :‬ﺍﻟﺒﺎﺟﻲ ﺣﻴﺎﺗﻪ ﻭ ﺎﺭﻩ‪.200 ،‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﲢﻘﻴ ﺍ ﺬﻫﺐ‪.233 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺟﻮﺍﺏ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﺬﻳﻞ ﲢﻘﻴ ﺍ ﺬﻫﺐ‪.303 ،‬‬
‫‪ 4‬ـ ﺍﻷ ‪ :‬ﺇﻛﻤﺎﻝ ﺇﻛﻤﺎﻝ ﺍ ﻌﻠﻢ )‪.(124/5‬‬
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 ‫ﺷﻬﺎﺩﺓ ﻧﺪﻩ ﺍﺑﻦ ﺣﺰﻡ ﻟﻜﻔ ؛ ﺣﻴ ﻗﺎﻝ ﰲ ﺷﺄﻧﻪ‪ " :‬ﻳﻜﻦ ﻟﻠﻤﺎﻟﻜﻴﺔ ﺑﻌﺪ ﻋﺒﺪ ﺍﻟﻮﻫـﺎﺏ ﻣﺜـﻞ ﺃ‬
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‫ﺍﻟﻮﻟﻴﺪ ـ ﺭ ﻪ ﺍﷲ ـ"‪.‬‬
‫ﻭ ﱠﳑﺎ ﺃ ﺮ ﰲ ﻓﻀﻠﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺳﻜﺮﺓ ﺃﱠﻧﻪ ﻛﺎﻥ ﺑﺒﻐﺪﺍﺩ ﻓﻘﺪﻣﻬﺎ ﺍﺑﻨﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﺴﺎﺭ ﺑـﻪ ﺇﱃ‬
‫ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ " :‬ـ ﺃﺩﺍﻡ ﺍﷲ ﻋ ﱠﺰﻙ ـ ﻫﺬﺍ ﺍﺑﻦ ﺷﻴ ﺍﻷﻧﺪﻟ ؛ ﻓﻘﺎﻝ‪ :‬ﺍﺑﻦ ﺍﻟﺒﺎﺟﻲ ‪،‬‬
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‫ﻓﻘﻠ ‪ :‬ﻧﻌﻢ؛ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ"‪.‬‬
‫ﻭﺳ ﻞ ﺍﺑﻦ ﺭﺷﺪ ﺍﳉﺪ ﻋﻦ ﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﺒﺎﺟﻲ ﻓﺄﺟﺎﺏ‪..." :‬ﻭﻫ ﻻﺀ ﺍﻟـﺬﻳﻦ‬
‫ﻴ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛ ﺃﺋﻤﺔ ﺧﲑ ﻭﻫﺪ ﻭﻣﻦ ﳚﺐ ﺍﻻﻗﺘﺪﺍﺀ ﻢ؛ ﻷﻧﱠﻬﻢ ﻗﺎﻣﻮﺍ ﺑﻨﺼﺮ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﺑﻄﻠـﻮﺍ‬
‫ﺷﺒﻪ ﺃﻫﻞ ﺍﻟﺰﻳ ﻭﺍﻟﻀﻼﻟﺔ‪ 3،"...‬ﻭﻟﻮ ﺃﻧﻲ ﺗﺘﺒﻌ ﻨﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﻪ ﻟﻄﺎﻝ ﺑﻨﺎ ﺍ ﻘﺎﻡ ‪ ،‬ﻭﻓﻴﻤﺎ ﺫﻛـﺮ‬
‫ﻭﻓﺎﺀ ﺑﺎ ﻘﺼﻮﺩ ﻮﻝ ﺍﷲ‪.‬‬
‫ﻏﲑ ﺃﻧﻲ ﺃﻫﺘﺒﻞ ﻫﺬﺍ ﺍ ﻘﺎﻡ ﻷﻭﺿﺢ ﻧﻘﻄﺔ ﻟﻄﺎ ﺎ ﺃﺷﲑ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﻜﱠﻨﻬﺎ ﺗﻨﻞ ﺣ ﻬﺎ ﻣـﻦ ﺍﻟﺒﻴـﺎﻥ‬
‫ﻭﺍﻹﻳﻀﺎ ‪ ،‬ﺃﻻ ﻭﻫﻲ ﲢﺬﻳﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﺣﺘﻤﺎﻻ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺣ ﺃﻥ ﺍ ﻘﺮﻱ‪ 4‬ﺃﺟﺮﺍﻫﺎ ـﺮ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻓﻘﺎﻝ‪ " :‬ﻗﺎﻋﺪﺓ‪ :‬ﺣﺬﺭ ﺍﻟﱠﻨﺎﺻ ﻮﻥ ﻣﻦ ﺃﺣﺎﺩﻳ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﲢﻤﻴﻼ ﺍﻟـﺸﻴﻮ ‪ ،‬ﻭ ﺮﳚـﺎ‬
‫ﺍ ﺘﻔﻘﻬﲔ‪ ،‬ﻭ ﺇ ﺎﻋﺎ ﺍ ﺪ ﲔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﺣﺬﺭ ﺃﺣﺎﺩﻳ ﻋﺒـﺪ ﺍﻟﻮﻫـﺎﺏ ‪ ...‬ﻭﺍﺣﺘﻤـﺎﻻ‬
‫ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺍﺧﺘﻼ ﺍﻟﻠ ﻤﻲ‪ 5،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻣﺴﺘﻘﻴﻤﺎ ﺣ ﺃﺩﺧﻞ ﻓﻴﻪ ﺍﻟﺒـﺎﺟﻲ ﺘﻤـﻞ‬
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‫ﻭ ﺘﻤﻞ‪ ،‬ﺟﺎﺀ ﺍﻟﻠ ﻤﻲ ﻓﻌ ﱠﺪ ﻴﻊ ﺫﻟﻚ ﺧﻼﻓﺎ‪."...‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘ ﺬﻳﺮ‪ ،‬ﻻ ﻤﻞ ﰲ ﻨﺎﻳﺎﻩ ﻣﻄﻌﻨﺎ ﰲ ﻣﻨـﺰﻟﺔ ﺍﻟﺒﺎﺟﻲ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻷﻥ ﻫـﺬﻩ‬
‫ﺍﻻﺣﺘﻤﺎﻻ ﻫﻲ ﺗﻮﺟﻴﻪ ﻣﻨﻪ ﻟﺮﻭﺍﻳﺎ ﺍ ﺬﻫﺐ ﺍ ﺘﻌﺎﺭﺿﺔ ﻓ ﺴﺐ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﺪﻫﺎ ﺍﻟﻘﻮﻝ ﺍ ﻌﺘﻤـﺪ ﰲ‬
‫ﺍ ﺬﻫﺐ‪ ،‬ﺧﻼﻓﺎ ﻦ ﺗﻮ ﱠﻫﻢ ﻫﺬﺍ ﻛﺎﻟﻠ ﻤﻲ ﻋﻠﻰ ﺟﻼﻟﺔ ﻗﺪﺭﻩ‪.‬‬
‫ﻭﻳ ﻛﺪ ﻣﺎ ﺫﻛﺮﺗﻪ؛ ﻣﻘﺎﻟﺘﻪ ﰲ ﻣﻘﺪﻣﺘﻪ ﻋﻠﻰ ﺍ ﻨﺘﻘﻲ‪ ،‬ﻭﻓﻴﻬﺎ‪..." :‬ﻓﻼ ﻳﻌﺘﻘﺪ ﺍﻟﱠﻨﺎ ﺮ ﰲ ﻛﺘﺎ ﺃﻥ ﻣﺎ‬
‫ﺃﻭﺭﺩﺗﻪ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻨ ﲑ‪ ،‬ﺮﻳﻘﻪ ﺍﻟﻘﻄﻊ ﻋﻨﺪﻱ ﺣ ﺃﻋﻴﺐ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﺃﻭ ﺃﺫ ﱠﻡ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(803/2‬ﺍﺑﻦ ﺑﺴﺎﻡ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(96/1-2‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ )‪.(178/1‬‬
‫‪ 2‬ـ ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪.(67/2‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﻓﺘﺎﻭ ﺍﺑﻦ ﺭﺷﺪ )‪ 804/2‬ﻭ‪.(944‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﻤﺪ ﺑﻦ ﺃ ﺪ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺘﻠﻤﺴﺎ ‪ ،‬ﻣﻦ ﺍﻷ ﺒﺎ ﰲ ﻓﻘﻪ ﻣﺎﻟﻚ‪ ،‬ﺗﻮﰲ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﺳﻨﺔ ‪ 759‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ‪ ، 288 ،‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ )‪.(334/1‬‬
‫‪ 5‬ـ ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻤﺪ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺒﺼﺮﺓ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﺍﺧﺘﻴﺎﺭﺍ ﻛﺜﲑﺓ ﺧﺎﻟ ﻓﻴﻬﺎ ﻗﻮﺍﻋﺪ ﺍ ﺬﻫﺐ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ‬
‫‪ 478‬ﻫـ‪ .‬ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(797/2‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ )‪.(173/1‬‬
‫‪ 6‬ـ ﺍ ﻘﺮﻱ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ )‪.(349/1‬‬
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‫ﻣﻦ ﺭﺃ ﻏﲑﻩ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﻮ ﻣﺒﻠ ﺍﺟﺘﻬﺎﺩﻱ ﻭﻣﺎ ﺃ ﱠﺩ ﺇﻟﻴﻪ ﻧ ﺮﻱ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻓﺎﺋﺪﺓ ﺇ ﺒﺎ ﻟﻪ ﻓﺘﺒﻴﲔ ﻣﻨﻬ ﺍﻟﻨ ﺮ‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺮﻳ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻨ ـﺮ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﻤﻞ ﺴﺐ ﻣﺎ ﻳ ﺩﻱ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﻣﻦ ﻭﻓﺎ ﻣﺎ ﻗﻠﺘﻪ ﺃﻭ ﺧﻼﻓﻪ‪ ،‬ﻭﻣﻦ ﻳﻜﻦ ﻧﺎﻝ ﻫﺬﻩ‬
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‫ﺍﻟﺪﺭﺟﺔ ﻓﻠﻴﺠﻌﻞ ﻣﺎ ﺿ ﱠﻤﻨﺘﻪ ﻛﺘﺎ ﻫﺬﺍ ﺳﻠﻤﺎ ﺇﻟﻴﻪ ﻭﻋﻮﻧﺎ ﻋﻠﻴﻬﺎ‪."...‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﻜﻼﻣﻪ ﻫﺬﺍ ﻣﻔﺼﺢ ﻋﻦ ﻗﺼﺪﻩ‪ ،‬ﻭﻳ ﻛﺪ ﻫﺬﺍ ﺃﻳﻀﺎ ﺭﺟﻮ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﺣﻜﺎﻣـﻪ؛ ﻓﻘـﺪ‬
‫ﺳ ﻞ ﺍﺑﻦ ﻋﺮﻓﺔ ﻫﻞ ﻟﻠﻄﺎﻟﺐ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺮﻳ ﻣﻦ ﺮ ﺍ ﺬﻫﺐ ﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﻳﻔـ ﺑـﻪ‪،‬‬
‫ﻓﺄﺟﺎﺏ ﺑﺎﳉﻮﺍﺯ ﻭﻗﱠﻴﺪﻩ ﺑﺸﺮﻭ ‪ ،‬ﻓﺈﻥ ُﺧ ِﺮﻡ ﺷﺮ ﻣﻨﻪ ﳚﺰ ﺫﻟﻚ ﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﺰﻭ ﺫﻟﻚ ﺇﱄ ﻗﺎﺋﻠﻪ ﻣﻦ‬
‫ﻣﺘﻘ ﱠﺪﻡ ﻗﺒﻠﻪ ﻛﺎﻟﺒﺎﺟﻲ ﻭﻏﲑﻩ ﻣﻦ ﺃﺻ ﺎﺏ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺮﻓﺔ ﺩﻟـ ﻋﻠﻴـﻪ ﺑﻌـﺾ‬
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‫ﺍﻟﺘﻄﺒﻴﻘﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍ ﺎﻟﻜﻴﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻼﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻣﻌﺘﻤﺪ ﺍﻟﻘﻮﻝ ﰲ ﺑﻴﺎﻥ ﺍ ﺬﻫﺐ‪ ،‬ﻭﺃﻥ ﻣﻜﻤﻦ ﺍﻟﺘ ـﺬﻳﺮ ﻣـﻦ‬
‫ﺍﺣﺘﻤﺎﻻﺗﻪ ﻫﻮ ﺍﻟ ﻦ ﺃﻧﱠﻬﺎ ﻣﺸﻬﻮﺭ ﺍ ﺬﻫﺐ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻫﻢ ﻣﺼﻨﻔﺎﺗﻪ‪:‬‬

‫ﻋﺮ ﺍﻟﺒﺎﺟﻲ ﺑﻜﺜﺮﺓ ﺍﻟﺘﺼﻨﻴ ‪ ،‬ﻭﺳﺄﻛﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱄ ﺃﻫﻢ ﻣﺼﱠﻨﻔﺎﺗﻪ ﺍﻟﻔﻘﻬﻴـﺔ ﻭﺍﻷﺻـﻮﻟﻴﺔ‪،‬‬
‫ﻭﺃﺣﻴﻞ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﱠﺘﻮﺳﻊ ﺇﱄ ﺍﻟﺪﺭﺍﺳﺎ ﺍﻟ ﻋُﻨﻴ ﺑﺎﺳﺘﻘﺼﺎﺋﻬﺎ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﻣﺼﻨﻔﺎﺗﻪ ﻣﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ـ ﺍﳌﻨﺘﻘ ﺷﺮ ﺍﳌﻮﻃ ‪:‬‬
‫ﻭﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍ ﺼﱠﻨﻔﺎ ﰲ ﺍﻟﻔﻘﻪ‪ 3،‬ﻭﻣﻴﺰﺍ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﺜﲑﺓ‪ ،‬ﻟﻌﻞ ﻣﻦ ﺃ ﻬﺎ ﺃﱠﻧﻪ ﻊ ﺑـﲔ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﺍﻟﻘﲑﻭﺍﻧﻴﺔ‪ ،‬ﻣﻊ ﺇﺣﺎ ﺘﻪ ﺑ ﺭﺍﺀ ﺃ ﱠﻣﻬﺎ ﺍﻟﻜﺘﺐ ﺍ ﺎﻟﻜﻴﺔ ﺩﻭﻥ ﺇﻏﻔﺎﻝ ﻣﻘﺎﺭﻧﺘـﻬﺎ ﻣـﻊ‬
‫ﺍ ﺬﺍﻫﺐ ﺍﻷﺧﺮ ‪ 4،‬ﻓﻤﺼﻨﻔﻪ ﻫﺬﺍ ؛ ﻊ ﺎ ﺗﻔﺮ ﻣﻦ ﺍﻷﻣﻬﺎ ﻭﺍ ﺪﻭﻧﺎ ﺍﻟﻌ ﻴﻤﺔ ﺍﻟ ﺍﻧـﺪ ﺮ‬
‫ﺃﻛﺜﺮﻫﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺰﺍﻝ ﺣﺒﻴ ﺭﻓﻮ ﺍ ﻄﻮ ﺎ ‪ ،‬ﻭﺃﻗﻞ ﻣﻦ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ ﺒﻊ ﺃﺧﲑﺍ‪.‬‬
‫ﻓﺎ ﺘﺄﻣﻞ ﰲ ﺍ ﻨﺘﻘﻰ ﳚﺪ ﻧﻘﻮﻻ ﻛﺜﲑﺓ ﻣﻦ ﻣﺼﻨﻔﺎ ﺪﺍﺭﺱ ﺷ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﺗﺮﺟﻊ ﰲ ﻴﻌﻬـﺎ‬
‫ﺇﱃ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﻊ ﺑﻴﺎﻥ ﺑﻌﺾ ﻣﻮﺍﺿﻌﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻲ )‪.(202/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﺃﺟﻮﺑﺔ ﻋﻦ ﺃﺳ ﻠﺔ ﻣﻦ ﻏﺮﻧﺎ ﺔ‪ ،‬ﺿﻤﻦ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪ (376/6‬ﻭ)‪ (380/7‬ﻭ)‪.(329/8‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(806/2‬ﺍ ﻘﺮﻱ‪ :‬ﻧﻔﺢ ﺍﻟﻄﻴﺐ )‪ ،(69/2‬ﺍﳊﺠﻮﻱ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﺴﺎﻣﻲ )‪.(432/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺍﺻﻄﻼ ﺍ ﺬﻫﺐ‪.304 ،‬‬
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 ‫ـ ﺍﻟﻮﺍﺿ ﺔ ﻻﺑﻦ ﺣﺒﻴﺐ‪ (226 ،214 ،144/2) : 1‬ﻭ)‪ ،(44/3‬ﻭﻗﺪ ﻋﻜ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﻷﻧﺪﻟ‬
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‫ﻣﺪﱠﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ـ ﺍﳊﺎﻭﻱ ﻷ ﺍﻟﻔﺮﺝ ﺍﻟﻠﻴﺜﻲ‪ (426 ،285/1) : 3‬ﻭ)‪ (23/2‬ﻭ)‪.(57/3‬‬
‫ـ ﺘﺼﺮ ﻣﺎ ﻟﻴ ﰲ ﺍ ﺘﺼﺮ‪ ،‬ﻭﺍﻟ ﱠﺰﺍﻫﻲ ﰲ ﺍﻟﻔﻘـﻪ‪ ،‬ﻛﻼ ـﺎ ﻻﺑـﻦ ﺷـﻌﺒﺎﻥ‪(333/1) : 4‬‬
‫ﻭ)‪ (214/2‬ﻭ)‪ 7/7‬ﻭ‪.(131‬‬
‫ـ ﺍ ﻮﺍﺯﻳﺔ ﻻﺑﻦ ﺍ ﻮﺍﺯ‪ (212/2) : 5‬ﻭ)‪.(227 ،193 ،186 ،173 ،136/3‬‬
‫ـ ﻛﺘﺐ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻧﺼﺮ‪ :‬ﻓﺘﺄ ﺮﻩ ﺎﻫﺮ ﺎ‪ ،‬ﻓﺈﱠﻧ ﺃﻟﻔﻴﺘﻪ ﻳﻨﻘﻞ ﻣﻦ ﺍﻹﺷﺮﺍ ‪ ،‬ﻭﻣﻦ ﺍ ﻌﻮﻧﺔ‪،‬‬
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‫ﻭﻣﻦ ﺍﻟﺘﻠﻘﲔ‪ ،‬ﻭﻣﻦ ﺷﺮ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻛﻤﺎ ﺃﱠﻧﻪ ﻣﺘﺄ ﺮ ﺑﺘﺮﺟﻴ ﺎﺗﻪ‪.‬‬
‫ــ ﺍ ﺒﺴﻮ ﻷ ﺇﺳ ﺎ ‪ (432 ،428 ،425/1) : 7‬ﻭ)‪ (230 ،137 ،44/2‬ﻭ)‪ ، (16/3‬ﻭﻗﻴﻤﺔ‬
‫ﻫﺬﺍ ﺍ ﺼﱠﻨ ﺗﻜﻤﻦ ﰲ ﻛﻮﻧﻪ ﻣﻜﺘﻮﺑﺎ ﻭﻓﻘﺎ ﻟﻄﺮﻳﻘﺔ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻜﺎﺗﺒﻪ ﻓﻀﻞ ﻋ ﻴﻢ ﰲ ﻧﺸﺮ‬
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‫ﺍ ﺬﻫﺐ ﰲ ﺍﻟﻌﺮﺍ ‪.‬‬
‫ــ ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍ ﻻﺑﻦ ﺃ ﺯﻳﺪ ﺍﻟﻘـﲑﻭﺍ ‪،181/2)(370 ،360 ،314 ،318 ،273/1) :‬‬
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‫‪ ،(208‬ﻭﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺘﺼﺮﻩ ﻟﻠﻤﺪﻭﻧﺔ ﺍ ﻌ ﱠﻮﻝ ﰲ ﺍﻟﺘﻔﻘﻪ‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﻋﺒﺪ ﺍ ﻠﻚ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺇﻣﺎﻡ ﺍﻷﻧﺪﻟﺴﻴﲔ ﰲ ﺯﻣﻨﻪ‪،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 238‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ،162 ،‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪.154 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﺍ ﻘﺪﻣﺔ‪.450 ،‬‬
‫‪ 3‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻤﺮ ﺑﻦ ﻤﺪ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﻓﻘﻴﻪ ﻣﺎﻟﻜﻲ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ ﺍﻟﻠﻤﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 331‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ،166 ،‬ﺳﻌﺪ‪ :‬ﻬﺮﺓ ﺗﺮﺍﺟﻢ ﻓﻘﻬﺎﺀ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﺭﻗﻢ ‪.(886/2) 853‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺇﺳ ﺎ ﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺷﻌﺒﺎﻥ ﻭﻳﻌﺮ ﺑﺎﺑﻦ ﺍﻟﻘﺮ ﻲ‪ ،‬ﺭﺃﺱ ﺍ ﺬﻫﺐ ﰲ ﻣﺼﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪355‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(293/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ ‪.155 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺯﻳﺎﺩ ﺍﻻﺳﻜﻨﺪﺭﺍ ‪ ،‬ﻣﻦ ﺗﻮﺍﻟﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻮ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪269‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪:‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ، (72/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.154 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ ﻧﻘﻠﻪ ﻣﻦ ﺍﻹﺷﺮﺍ )‪ 130/2‬ﻭ‪ ،(143‬ﻭﻣﻦ ﺍ ﻌﻮﻧﺔ )‪ (216/3‬ﻭ)‪ (222/5‬ﻭ)‪ (168/7‬ﻭ)‪ ،(11/8‬ﻭﻣﻦ ﺍﻟﺘﻠﻘﲔ‬
‫)‪ ،(283/1‬ﻭﻣﻦ ﺷﺮ ﺍﻟﺮﺳﺎﻟﺔ )‪ ،(283/1‬ﻭﺭﺟﻮﻋﻪ ﺇﱃ ﺗﺮﺟﻴ ﺎﺗﻪ )‪ (284/1‬ﻭ)‪.(220/2‬‬
‫‪ 7‬ـ ﻫﻮ ﺃﺑﻮ ﺇﺳ ﺎ ﺇ ﺎﻋﻴﻞ ﺑﻦ ﺇﺳ ﺎ ﺑﻦ ﺇ ﺎﻋﻴﻞ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 282‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(166/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.164 ،‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﻣﻮﺭﺍ ‪ :‬ﺩﺭﺍﺳﺎ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﻔﻘﻪ ﺍ ﺎﻟﻜﻲ‪.192 ،‬‬
‫‪ 9‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪ ،137 ،‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﺍ ﻘﺪﻣﺔ‪.450 ،‬‬
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‫ـ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻷ ﺯﻳﺪ ‪ (357 ،317 ،365 ،427/1) : 1‬ﻭ)‪ 42/2‬ﻭ‪ ، (131‬ﻭﻳﺘﻤﻴﺰ ﻫﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺑﺄﻥ ﺻﺎﺣﺒﻪ ﻳﻘﺘﻔﻲ ﺃ ﺮ ﺍ ﺪﺭﺳﺔ ﺍ ﺪﻧﻴﺔ ﺍﻟ ﺗﻘﺪﻡ ﺍﳊﺪﻳ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻷﺻﻞ ﺃﺳ ﻠﺔ ﻟﻠﻤﺪﻧﻴﲔ‬
‫‪2‬‬
‫ﰲ ﺎﻧﻴﺔ ﻛﺘﺐ‪ ،‬ﻭﻟﺬﺍ ﻴ ﺑﺎﻟﺜﻤﺎﻧﻴﺔ‪.‬‬
‫ـ ﺍ ﺴﺘ ﺮﺟﺔ ﻣﻦ ﺍﻷﺳـﻤﻌﺔ ﻟﻠﻌﺘﺒـﻲ ‪ (473 ،390 ،362 ،314/1) : 3‬ﻭ)‪(214 ،106 ،84/2‬‬
‫ﻭ)‪.(260 ،236 ،41/3‬‬
‫ﻭﺗﺴ ﱠﻤﻰ ﻛﺬﻟﻚ ﺑﺎﻟﻌﺘﺒﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻮﺳﻮﻋﺔ ﻓﻘﻬﻴﺔ ﺭﺍﺀ ﻣﺎﻟﻚ ﺍﻟ ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻛﻤـﺎ‬
‫ﺃﻥ ﺍ ﻟ ﺃﺩﺭﺝ ﻓﻴﻬﺎ ﺭﺍﺀ ﻓﻘﻬﻴﺔ ﺃﺧﺮ ﻟﺘﻼﻣﻴﺬ ﻣﺎﻟﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﺍ ﺮﺣﻬﺎ ﻛﺜﲑﻭﻥ؛ ﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫‪4‬‬
‫ﺷﺎﺫﺓ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃ ﻴﺘﻬﺎ ﺧﺎﺻﺔ ﰲ ﺑﻼﺩ ﺍ ﻐﺮﺏ‪.‬‬
‫ﻭﻗﺪ ﻋﻼ ﺷﺄ ﺎ ﺑﻌﺪ ﺃﻥ ﻣ ﱠﺼﻬﺎ ﺍﺑﻦ ﺭﺷﺪ ﺍﳉﺪ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ ﺼﻴﻞ‪ ،‬ﻓﻌ ﱠﻢ ﻧﻔﻌﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ‬
‫‪5‬‬
‫ﻗﺒﻞ‪ ،‬ﺑﻞ ﺇﻥ ﺃﻫﻞ ﺍﻷﻧﺪﻟ ﺍﻋﺘﻤﺪﻭﻫﺎ‪ ،‬ﻭﺍ ﺮﺣﻮﺍ ﻭﺍﺿ ﺔ ﺍﺑﻦ ﺣﺒﻴﺐ‪.‬‬
‫ـ ﺍ ﻤﻮﻋﺔ ﻻﺑﻦ ﻋﺒﺪﻭﺱ‪ (426 ،402 ،319/1) : 6‬ﻭ)‪ (131 ،212/2‬ﻭ)‪.(192 ،19 ،6/3‬‬
‫ـ ﺷﺮ ﺍ ﺘﺼﺮ ﺍﻟﻜﺒﻴـﺮ ﻟ ﺮﻱ‪ ،(370 ،360/1) : 7‬ﺣﻴ ﺃﺧﺬ ﺍ ـﺴﺎﺋﻞ ﻣـﻦ ﻛﺘـﺎﺏ‬
‫‪8‬‬
‫ﺍ ﺘﺼﺮ ﻻﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﺑﺎﻟﻨﺺ‪ ،‬ﻳﻌﻘﺐ ﻋﻠﻴﻬﺎ ﺑﺸﺮ ﺗﻔﺼﻴﻠﻲ‪.‬‬
‫ـ ﺍ ﻮﻟﺪﺍ ﻻﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ‪.(411/1) : 9‬‬

‫‪ 1‬ـ ﻫﻮ ﺃﺑﻮ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮ ﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻴﺴﻰ‪،‬ﺗﻮﰲ ﺳﻨﺔ ‪258‬ﻫـ‪.‬‬

‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(149/2‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪.147 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(149/2‬ﻤﻮﺩ ﻋﻠﻲ‪ :‬ﺍﺻﻄﻼ ﺍ ﺬﻫﺐ‪.133 ،‬‬
‫‪ 3‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﺃ ﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻘﺮ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍ ﺎﻟﻜﻴﺔ ﰲ ﺍﻷﻧﺪﻟ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 255‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(144/2‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ )‪.(112/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(145‬ﻣﻮﺭﺍ ‪ :‬ﺩﺭﺍﺳﺎ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﻔﻘﻪ ﺍ ﺎﻟﻜﻲ‪.118 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﺍ ﻘﺪﻣﺔ‪.450 ،‬‬
‫‪ 6‬ـ ﻫﻮ ﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪﻭﺱ‪ ،‬ﺻﺎﺣﺐ ﻓﻘﻪ ﻋﻤﻴ ﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎ ﻣﻨﻬﺎ‪ :‬ﺍ ﺮﺍ ﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 260‬ﻫــ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(119/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.158 ،‬‬
‫‪ 7‬ـ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺍﻷ ﺮﻱ‪ ،‬ﺭﺃﺱ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺇ ﺎ ﺃﻫﻞ ﺍ ﺪﻳﻨﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 375‬ﻫــ ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(466/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.167 ،‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﻣﻮﺭﺍ ‪ :‬ﺩﺭﺍﺳﺎ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﻔﻘﻪ ﺍ ﺎﻟﻜﻲ‪.30 ،‬‬
‫‪ 9‬ـ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ‪ ،‬ﻣﻦ ﺗﻮﺍﻟﻴﻔﻪ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 282‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(62/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ، 99 ،‬ﺳﻌﺪ‪ :‬ﺍﳉﻤﻬﺮﺓ‪ ،‬ﺭﻗﻢ ‪.(1113/3) ،1108‬‬
‫‪16‬‬
 ‫ـ ﺍﻟﺘﻔﺮﻳﻊ ﻻﺑﻦ ﺍﳉﻼﺏ‪ (150/3) : 1‬ﻭ)‪.(213/2‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﻜﺘﺎﺏ ﺍ ﻨﺘﻘﻲ ﻣﻮﺳﻮﻋﺔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﻋﻠﻮ ﻛﻌﺐ ﰲ ﺍﻻ ﻼ ﻋﻠـﻰ‬
‫ﺍﻷﻣﻬﺎ ‪ ،‬ﻭﺭﺳﻮ ﰲ ﻓﻬﻤﻬﺎ‪.‬‬
‫‪ 2‬ـ ﺷﺮ ﺍﳌﺪﻭﻧﺔ‪:‬‬
‫ﻭﻗﺪ ﺃﺣﺎﻝ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍ ﻦ ﻋﺪﺓ ﻣـﻦ ﺍ ﻨﺘﻘـﻰ‪ ،‬ﻭﻫـﻲ‪ (276 ،223/5) :‬ﻭ)‪(416 ،253/6‬‬
‫ﻭ)‪ (460 ،288/7‬ﻭ)‪.(11/8‬‬
‫ﻭﻳ ﻬﺮ ﻣﻨﻬﺎ ﺃﱠﻧﻪ ﺃﻛﻤﻠﻪ ﺃﻭ ﻛﺎﺩ‪ ،‬ﻟﻜﱠﻨﻪ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻟﻪ ﺃﺻﻼ ﻄﻮ ﺎ‪.‬‬
‫‪ 3‬ـ ﺍﻟﺴﺮﺍﺝ ﰲ ﻋﻤﻞ ﺍﳊ ﺎﺝ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‪:‬‬
‫ﻟﻜﱠﻨﻪ ﻳﺘ ﱠﻤﻪ‪ 2،‬ﻭﻗﺪ ﺃﺣﺎﻝ ﺇﻟﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍ ﻨﺘﻘـﻰ‪ ،‬ﻭﻫـﻲ‪ (58/5) :‬ﻭ)‪،(527 ،340/7‬‬
‫ﻭﻭﻫﻢ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ﻓﺼ ﱠﺮ ﺃﱠﻧﻪ ﺍ ﻄﺒﻮ ﺑﻌﻨﻮﺍﻥ ﺍ ﻨﻬﺎﺝ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺼ ﻴﺢ ﻏﲑﻩ؛ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﻋﺰﻭُﻩُ ﲢﺮﻳﺮ ﻣﺴﺄﻟﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﺎﻟﺮﺟﻮ ﺇﱃ ﺍ ﻨﻬﺎﺝ ﺃﺟﺪﻫﺎ؛ ﻛﻤﺎ ﺃﻥ ﺗﺘ ﱠﻤﺔ ﺍﻟﻌﻨﻮﺍﻥ ﺗـﺪﻝ ﻋﻠـﻰ ﺃﻧﱠـﻪ‬
‫‪3‬‬
‫ﻼﻓﻪ‪.‬‬
‫‪ 4‬ـ ﺇ ﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃ ﻜﺎﻡ ﺍﻷﺻﻮﻝ‪:‬‬
‫ﻭﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻣﻦ ﺃﺟﻮﺩ ﻣﺎ ﻛﺘﺐ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺑﺎﻟﺬﺍ ﺃﺻﻮﻝ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻓﻘﺪ ﺣﻮ ﻣﻴﺰﺍ‬
‫ﻋﺪﺓ؛ ﻣﻦ ﺃ ﻬﺎ‪:‬‬
‫ـ ﺍﺳﺘﻴﻌﺎﺑﻪ ﳉﻞ ﺍ ﺒﺎﺣ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫ــ ﺍﻧﺘﻬﺎﺟﻪ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﺟﻴﺢ ﻭﺍ ﻘﺎﺭﻧﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﻌﺮﻳ ﻋﻠﻰ ﺍ ﺬﺍﻫﺐ ﺍ ﺎﻟﻔﺔ‪ ،‬ﺧﺎﺻـﺔ ﺍﳊﻨﻔﻴـﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟ ﺎﻫﺮﻳﺔ‪ ،‬ﻭﻳ ﺧﺬ ﻋﻠﻴﻪ ﺇﻏﻔﺎﻝ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻓﺈﱠﻧﻪ ﻳُﻌﺮﺝ ﻋﻠﻰ ﺧﻼﻓﻬﻢ‪ ،‬ﻭ ﻳـﺬﻛﺮ‬
‫ﺇﻣﺎﻡ ﺍ ﺬﻫﺐ ﻓﻀﻼ ﻋﻦ ﺃﺻ ﺎﺑﻪ ﺇﻻ ﰲ ﻼ ﺔ ﻣﻮﺍ ﻦ‪ 4،‬ﺍ ﻨﺎﻥ ﻣﻨﻬﺎ ﻣﺘﻌﻠﻘﺎﻥ ﺼﻄﻠﺢ ﺍﳊﺪﻳ ﺃﺻﺎﻟﺔ‪.‬‬
‫ﻭﻣﺮﺩ ﺫﻟﻚ ﰲ ﺭﺃﻳﻲ ﺇﱃ ﻗﻠﺔ ﺗﺘﻠﻤﺬﻩ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﻫﺬﺍ ﺍ ﺬﻫﺐ؛‪ 5‬ﻭ ﺘﻤﻞ ﺃﱠﻧﻪ ﻳﺮ ﺗﺼﻨﻴﻔﻪ ﺿﻤﻦ‬
‫ﻣﺪﺭﺳﺔ ﺃﻫﻞ ﺍﳊﺪﻳ ‪ ،‬ﻭ ﻟﻴ ﻫﻮ ﺑﺪﻋﺎ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﺑﻦ‬

‫‪ 1‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳉﻼﺏ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﻛﺘﺎﺏ ﰲ ﻣﺴﺎﺋﻞ ﺍ ﻼ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 378‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ ،(605/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪.168 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(806 /2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻨﺘﻘﻰ)‪ ،(58/5‬ﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﺍﺻﻄﻼ ﺍ ﺬﻫﺐ‪ ، 307 ،‬ﻫﺎﻣﺶ ‪.8‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ 329/1‬ﻭ‪ (334‬ﻭ)‪.(727/2‬‬
‫‪ 5‬ـ ﺣﻴ ﺃﺧﺬ ﻋﻠﻰ ﺃ ﺇﺳ ﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟ ﻣﻜﻲ؛ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(802/2‬‬
‫‪17‬‬
 ‫‪2‬‬
‫ﺟﺮﻳﺮ ﺍﻟﻄ ﻱ‪ ،‬ﻭﻛﺬﺍ ﺑﻌﺾ ﺍﻷﻧﺪﻟﺴﻴﲔ ﻭﻗﺘ ﺬ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺻﻴﻠﻲ‪ ،1‬ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪.‬‬
‫ﻭ ﺘﻤﻞ ﺃﻥ ﺳﺒﺒﻪ؛ ﻫﻮ ﻗﻠﺔ ﻣﻌﺘﻨﻘﻲ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﰲ ﺑﻼﺩ ﺍﻷﻧﺪﻟ ‪ ،‬ﻭﻫﻮ ﺇ ﺎ ﺻﱠﻨ ﻛﺘﺎﺑﻪ ﻫـﺬﺍ‬
‫ﺇﺟﺎﺑﺔ ﻟﻄﺎﻟﺐ‪ ،‬ﻭﻣﻘﺼﺪﻩ ﺍﻷﺻﻴﻞ ـ ﻛﻤﺎ ﺃﻭﺿ ﻪ ﰲ ﺍ ﻘﺪﻣﺔ ـ ﺑﻴﺎﻥ ﺃﺻﻮﻝ ﺍ ﺬﻫﺐ ﺍ ﻌـ ﱠﻮﻝ ﻋﻠﻴﻬـﺎ‬
‫ﻋﻨﺪﻩ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﻣﺒﻠ ﻪ ﺍﻟ ﱠﺮﺩ ﻋﻠﻰ ﺍ ﺬﺍﻫﺐ ﺍ ﺎﻟﻔﺔ ﺍﻟ ﺃﻫﻠﻬﺎ ﻣﺘﻮﺍﻓﺮﻭﻥ ﻧ ﺬ‪.‬‬
‫ــ ﺍﺣﺘﻮ ﻋﻠﻲ ﺭﺍﺀ ﻛﺜﲑ ﻣﻦ ﺃﺻﻮﻟﻴـﻲ ﺍ ﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﺗﺼﻠﻨﺎ ﻣﺼﱠﻨﻔﺎ ﻢ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻛـﺄ‬
‫‪3‬‬
‫ﺇﺳ ﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺍﺑﻦ ﺧﻮﻳﺰ ﻣﻨﺪﺍﺩ‪ ،‬ﻭﺃ ﺍﻟﻔﺮﺝ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻧﺼﺮ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺃﻣﺎ ﻛﺘﺐ ﺍﻟﺒﺎﻗﻼ ؛ ﻓﺒﺼﻤﺎ ﺎ ﺎﻫﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﺮ‪ ،‬ﻭﺳﺘﺄ ﻣﻌﻨﺎ‬
‫ﻧﻘﻮﻝ ﺣﺮﻓﻴﺔ ﻣﻦ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻷﺻﻮﻝ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻭﺻﻠﻨﺎ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺎ ﻳﺼﻞ! ‪.‬‬
‫‪ 5‬ـ ﻓﺼﻮﻝ ﺍﻷ ﻜﺎﻡ ﻭﺑﻴﺎ ﻣﺎ ﻣﻀﻲ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳊﻜﺎﻡ‪:‬‬
‫ﻭﻗﺪ ﺃﻟﻔﻪ ﺑﻴﺎﻧﺎ ﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺓ ﰲ ﺃﺣﻜﺎﻣﻬﻢ‪ ،‬ﻭﺍ ﻘﺼﻮﺩ ﺎ ﺟﺮ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻫﻮ ﺍﻟﻌﺪﻭﻝ‬
‫ﻋﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻭﺍ ﺸﻬﻮﺭ ﰲ ﺍ ﺬﻫﺐ ﺇﱃ ﻗﻮﻝ ﺿﻌﻴ ﻓﻴﻪ‪ ،‬ﻳﺘ ﻘ ﺑﻪ ﲢﺼﻴﻞ ﺍ ﺼﻠ ﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ‪،‬‬
‫ﺃﻭ ﺩﺭﺀ ﺍ ﻔﺴﺪﺓ ﻭﺗﻘﻠﻴﻠﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺗﻜﻤﻦ ﺃ ﱠﻴﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؛ ﻓﻬﻮ ﺗﻔﻌﻴﻞ ﻷﺻﻮﻝ ﺍ ﺬﻫﺐ ﻻ ﺗﻨﻜﺐ ﻋﻨـﻬﺎ؛ ﻓﺎﻟﻌﻤـﻞ‬
‫ﺑﺎ ﺮﺟﻮ ﺩﺭﺀﺍ ﻔﺴﺪﺓ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﺃﺻﻞ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﳉﻠﺐ ﻣﺼﻠ ﺔ؛ ﻓﻬـﻮ ﻻﻋﺘﺒـﺎﺭ‬
‫‪4‬‬
‫ﺍ ﺼﻠ ﺔ ﺍ ﺮﺳﻠﺔ ﺃﻭ ﺍﻟﻌﺮ ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﺸﺮﻭ ﺑﺄﻥ ﻻ ﺎﻟ ﻧﺼﺎ ﺃﻭ ﻣﺼﻠ ﺔ ﺃﻋ ﻢ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺃﻭﺟﻪ ﺃ ﻴﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﺃﻥ ﺍ ﺘﺄﺧﺮﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﺍ ﺎﺟﺮﻳﺎ ﰲ ﺍﻟﺘﺮﺟﻴﺢ ﺑـﲔ ﺍﻟﺮﻭﺍﻳـﺎ‬
‫ﺣﺎﻝ ﺍﻟﺘﻌﺎﺭ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺘﺒﺼﺮﺓ‪" :‬ﻭﻧﺼﻮ ﺍ ﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍ ﺬﻫﺐ‪ ،‬ﻣﺘﻮﺍ ﺔ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ‬
‫‪5‬‬
‫ﱠﳑﺎ ﻳﺮ ﱠﺟﺢ ﺑﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺘﻠ ﺍﻟﻌﺮ ﰲ ﺑﻠﺪﻳﻦ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺣﻴﻨ ﺬ ﻣﺮﺟ ﺎ"‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﺃﺑﻮ ﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻤﺪ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺍﻟﺪﻻﺋﻞ ﰲ ﺃﻣﻬﺎ ﺍ ﺴﺎﺋﻞ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ ‪ 392‬ﻫــ ‪ .‬ﺍﻧ ـﺮ‪:‬‬
‫ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ)‪ ،(642/2‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪ ،138 ،‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ )‪.(150/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻤﻮﺩ ﻋﺒﺪ ﺍ ﻴﺪ‪ :‬ﺍﻻﲡﺎﻫﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺃﺻ ﺎﺏ ﺍﳊﺪﻳ ‪ ،131 ،‬ﺃﺑﻮ ﻏﺪﺓ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍﻻﻧﺘﻘﺎﺀ‪.7 ،‬‬
‫‪ 3‬ـ ﺍ ﻧ ﺮ ﻧﻘﻠﻪ ﻋﻦ ﺃ ﺇﺳ ﺎ )‪ 276/1‬ﻭ‪ ،(355‬ﻭﺍﺑﻦ ﺧﻮﻳﺰ ﻣﻨـﺪﺍﺩ )‪(467 ،321 ،275 ،229 ،214 ،193/1‬‬
‫ﻭ)‪ ،(649 ،521/2‬ﻭﺃ ﺍﻟﻔــﺮﺝ ﺍﻟﻠﻴﺜــﻲ )‪ (355 ،264 ،206 ،204 ،199/1‬ﻭ)‪ ،(553 ،521/2‬ﻭﺍﻷ ــﺮﻱ‬
‫ـﺎﺏ )‪ (309 ،255 ،200 ،179/1‬ﻭ)‪،519/2‬‬ ‫ـﺪ ﺍﻟﻮﻫـ‬‫)‪ (488 ،355 ،316 ،259 ،204/1‬ﻭ)‪ ،(553/2‬ﻭﻋﺒـ‬
‫‪ ،(727 ،681 ،649‬ﻭﺃ ﺑﻜﺮ ﺑﻦ ﺍﳉﻬﻢ )‪ ،(355/1‬ﻭﺃ ﺎﻡ ﺍﻟﺒـﺼﺮﻱ )‪ (255 ،210 ،201/1‬ﻭ)‪،628 ،521/2‬‬
‫‪ ،(713‬ﻭﺍﺑﻦ ﺍ ﻨﺘﺎﺏ )‪.(316 ،246 ،204/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻴﺪﻱ‪ :‬ﺃ ﺮ ﻋﻴﺎ ﰲ ﻓﻘﻪ ﺍﻟﻌﻤﻠﻴﺎ ‪.10 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﻣﻦ ﺟﻮﺍﺏ ﺃ ﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺎﺭﻱ؛ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ )‪.(69/1‬‬
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 ‫‪1‬‬
‫ﺼﱠﻨﻔﻪ ﻫﺬﺍ ﺑﻨﻘﻮﻝ ﻣﻬﻤﺔ ﻋﻦ ﺍﻷﻣﻬﺎ ‪.‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒ ؛ ﻓﻘﺪ ﱠﻌﻢ ﺍﻟﺒﺎﺟﻲ ﻣ ﱠ‬
‫‪ 6‬ـ ﺍﳌﻨﻬﺎﺝ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊ ﺎﺝ‪:‬‬
‫ﻭﻫﻮ ﺃ ﱠﻭﻝ ﻛﺘﺎﺏ ُﺩﺷﻦ ﻓﻴﻪ ﻓﻦ ﺍﳉﺪﻝ ﻭﺍ ﻨﺎ ﺮﺓ ﰲ ﺍ ﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻗﺎ ﺒﺔ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩﺓ ﺍﻟﺒﺎﺟﻲ‬
‫ﻣﻦ ﻣﺸﺎ ﻪ ﺍ ﺸﺮﻗﻴﲔ ﺟﻠﱠﻴﺔ ﰲ ﻫﺬﺍ ﺍ ﺼﱠﻨ ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺣﺪﻩ ﺳ ﱠ ﻋﺸﺮﺓ ﻣﺮﺓ‪ 2،‬ﻭﻫﻮ ﻻ‬
‫ﺘﻠ ﰲ ﺗﺒﻮﻳﺒﻪ ﰲ ﺍﳉﻤﻠﺔ ﻋﻦ ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻣﻊ ﺗﻨﻮ ﰲ ﻣﺎﺩﺗﻪ‪ ،‬ﻓﻬﻮ ﺩﺳﻢ ﺑﺎ ﺴﺎﺋﻞ ﺍﻷﺻـﻮﻟﻴﺔ‪،‬‬
‫ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺮﻭ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫‪ 7‬ـ ﻓﺮ ﺍﻟﻔﻘﻬﺎﺀ‪:‬‬
‫ﻭﻫﻮ ﻣﻮﺿﻮ ﺃﺳﺎﺳﺎ ﻨﺎ ﺮﺍﺗﻪ ﻣﻊ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻛﻤﺎ ﺩﻟ ﻋﻠﻴﻪ ﺗﺼﺮ ﺎ ﻣـﻦ ﻭﻗﻔـﻮﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻜﺘﺎﺏ‪ 3،‬ﻭﻫﻮ ﻣﻔﻘﻮﺩ ﺇﱃ ﻳﻮﻡ ﺭﻗﻢ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺒﺎﺟﻲ ﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‬
‫‪4‬‬
‫ﻣﻦ ﺍ ﻨﺘﻘﻰ‪ ،‬ﻓﻘﺎﻝ‪...":‬ﻭﻗﺪ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﻓﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ‪."...‬‬

‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﺴﺮﻳﻌﺔ ﻭﺍ ﻘﺘﻀﺒﺔ ﰲ ﺍﻟﺘﻌﺮﻳ ﺑﺄ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ؛ ﻳ ﻬﺮ ـﻼﺀ‬
‫ﺃﻥ ﺍﻟﺮﺟﻞ ﺣﻘﻴ ﺑﺪﺭﺍﺳﺎ ﻻ ﺑﺪﺭﺍﺳﺔ‪ ،‬ﻓﺎﻟﻠﻬﻢ ﺍﻓﺘﺢ ﻋﻠﻴﻨﺎ ﺑﺎﳊ ﻭﺃﻧ ﺧﲑ ﺍﻟﻔﺎﲢﲔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ ﻣﺜﻼ‪ :‬ﻓﺼﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺗـ‪ :‬ﺃﺑﻮ ﺍﻷﺟﻔﺎﻥ‪ ،212 ،170 ،183 ،139 ،120 ،208 ،‬ﻭﻏﲑﻫﺎ‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺗﺮﻛﻲ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍ ﻨﻬﺎﺝ‪ ،28 ،‬ﻫﺎﻣﺶ ‪.1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪ 805/2‬ﻭ‪ ،(809‬ﺍﻟﺬﻫ ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ 558/17‬ﻭ‪ ،(629‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ‬
‫ﺍ ﺬﻫﺐ‪.122 ،‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(463/9‬‬
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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻭﺃﻧﻮﺍﻋﻪ‬

‫ﺳﺄﺗﻨﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺃﻧﻮﺍﻋﻪ؛ ﻓﻤﻦ ﺍ ﻌﻠﻮﻡ ﺃﻥ ﺍﳊﻜﻢ‬
‫ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮ ﻋﻦ ﺗﺼﻮﺭﻩ؛ ﻭﺳﻴﺘﺸ ﱠﻌﺐ ﺑِﻨﺎ ﺍﳊﺪﻳ ﰲ ﺑﻴﺎﻥ ﻣﻔﻬﻮﻣﻪ ﺇﱃ ﺟﺰﺋﻴﺘﲔ؛ ﺃﻭﻻ ﺎ ﺗﻌﺮﻳ‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺴﻤﻴﺎﺗﻪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﺃﺑﻴ ُﻦ ﻋﻘﺒﻬﺎ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻛﻠ ﺍﳉـﺰﺋﻴﺘﲔ‪،‬‬
‫ﺴﻨﻦ ﰲ ﻣﺒ ـ ﺍﻷﻧـﻮﺍ ‪ ،‬ﳊﻜﻤـﺔ‬ ‫ﻣ ﺯﺍ ﻧﻘﺎ ﺍﻻﺗﻔﺎ ﻭﺍﻻﺧﺘﻼ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﻭﺳﺄﺗﺘﺒﻊ ﻫﺬﺍ ﺍﻟ ﱠ‬
‫ﺳﺘ ﻬﺮ ﻻﺣﻘﺎ‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍ ﺎﻫﺎﺕ ﺍﻷﺻﻮﻟﻴ ﰲ ﺗﻌﺮﻳﻔﻪ ﻭﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻬﺎ‬

‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺍ ﺎﻫﺎﺕ ﺍﻷﺻﻮﻟﻴ ﰲ ﺗﻌﺮﻳﻔﻪ‬
‫ﺃﻭﻻ‪ :‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺮﻛﺒﺎ ﺇﺿﺎﻓﻴﺎ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻒ ﺍﻟﺪﻟﻴﻞ‪:‬‬
‫ﺃ ــ ﻟ ﺔ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻫﻮ ﻣﺎ ُﻳﺴﺘﺪﻝ ﺑﻪ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻷﻣﺎﺭﺓ ﰲ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ‬
‫‪1‬‬
‫ﻓﻌﻞ ﺩﻝ؛ ﻭﻫﻮ ﺇﺑﺎﻧﺔ ﺍﻟﺸﻲﺀ ﺑﺄﻣﺎﺭﺓ‪.‬‬
‫‪2‬‬
‫ﺏ ـ ﺍﺻﻄﻼ ﺎ‪" :‬ﻫﻮ ﺍﻟﺬﻱ ﻳُﻤﻜﻦ ﺃﻥ ﻳﺘﻮ ﱠ‬
‫ﺻﻞ ﺑﺼ ﻴﺢ ﺍﻟﱠﻨ ﺮ ﻓﻴﻪ ﺇﱃ ﻣﻄﻠﻮﺏ ﺧ ﻱ"‪.‬‬
‫ﺻﻞ ﺑﻪ ﻓﻬﻮ ﺩﻟﻴﻞ‪،‬‬
‫ﺻﻞ ﺑﻪ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺃﻣﻜﻦ ﺍﻟﺘﻮ ﱠ‬ ‫ﻓﻘﻮ ﻢ ﻣﺎ ُﻳﻤﻜﻦ‪ ،‬ﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻤﱠﺎ ﻻ ﻜﻦ ﺍﻟﺘﻮ ﱠ‬
‫ﺻﻞ‬
‫ﻭﺍ ﻌﺘ ﰲ ﺫﻟﻚ ﺍﻟﺘﻮﺻﻞ ﺑﺎﻟﻘﻮﺓ ﻭﻟﻮ ﻳﻨ ﺮ ﺍ ﺴﺘﺪﻝ ﻓﻴﻪ‪ ،‬ﻭﺧﺮﺝ ﺑﻘﻮ ﻢ ﺻ ﻴﺢ ﺍﻟﻨ ﺮ؛ ﻣﻦ ﺗﻮ ﱠ‬
‫‪3‬‬
‫ﺇﱃ ﺫﻟﻚ ﺑﻨ ﺮ ﻓﺎﺳﺪ‪ ،‬ﻭﺧﺮﺝ ﺑﻘﻴﺪ ﺍ ﻱ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺼﻮﺭﻱ ﻛﺎﳊﺪ ﻭﺍﻟ ﱠﺮﺳﻢ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴ ﺍﻟﻠﻐﺔ )‪ ،(399/1‬ﻣﺎﺩﺓ‪ :‬ﺩﻝ‪ ،‬ﺍﺑﻦ ﻣﻨ ﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ )‪ ،(1414/2‬ﻣـﺎﺩﺓ‪ :‬ﺩﻝ ﻝ‪،‬‬
‫ﺍﻟﺮﺍﺯﻱ‪ :‬ﺘﺎﺭ ﺍﻟﺼ ﺎ ‪ ،140 ،‬ﻣﺎﺩﺓ‪ :‬ﺩﻟﻞ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(13/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(52/1‬ﺍﻟﺘﻬﺎﻧﻮﻱ‪ :‬ﻛﺸﺎ ﺍﺻﻄﻼﺣﺎ ﺍﻟﻔﻨـﻮﻥ‬
‫)‪ (292/2‬ﻣﺎﺩﺓ‪ :‬ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.21 ،‬‬
‫‪ 3‬ـ ﺍﻟﺮﺳﻢ ﻫﻮ ﺍﻟﺘﻌﺮﻳ ﺑﺎ ﺎﺻﺔ‪ ،‬ﻛﻘﻮﻟﻨﺎ‪ :‬ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻀﺎﺣﻚ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺗﺎﻣﺎ ﺃﻭ ﻧﺎﻗﺼﺎ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳉﺮﺟﺎ ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎ ‪ ،91 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺩﺍﺏ ﺍﻟﺒ ﻭﺍ ﻨﺎ ﺮﺓ‪.40 ،‬‬
‫‪20‬‬
‫ﻟﻜﻦ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻔ ﺍﻟﱠﻨ ﺮ ﺇﱃ ﺣﺼﻮﻝ ﺧﻼ ﻛﺒﲑ ﺑﲔ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳ ؛ ﺫﻟﻚ ﺃﻥ‬
‫ﻓﺮﻳﻘﺎ ﻣﻨﻬﻢ ﻗﻴﺪﻭﺍ ﺍﻟﺘﻌﺮﻳ ﺍﻟﺴﺎﺑ ﺑﻘﻮ ﻢ‪" :‬ﻫﻮ ﻣﺎ ﻜﻦ ﺃﻥ ﻳﺘﻮﺻﱠﻞ ﺑﺼ ﻴﺢ ﺍﻟﱠﻨ ﺮ ﻓﻴـﻪ ﺇﱃ ﺍﻟﻌﻠـﻢ‬
‫ﻄﻠﻮﺏ ﺧ ﻱ"‪.‬‬
‫ﻭﻣﺮﺍﺩﻫﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺼﻮ ﺎ ﺃﻓﻀﻰ ﺇﱃ ﺍ ﻄﻠﻮﺏ ﺑﺎﻟﻘﻄﻊ ﻻ ﺑﺎﻟ ﻦ؛ ﻭﻣـﺎ ﺃﻓـﺎﺩ‬
‫ﺑﺎﻟ ﻦ ﻓﻬﻮ ﺃﻣﺎﺭﺓ ﻻ ﺩﻟﻴﻞ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ ﻭﺑﻌﺾ ﺍ ﺘﻜﻠﻤﲔ‪ 1،‬ﻭﻫﻮ ﻣـﺬﻫﺐ‬
‫ﻣﺮﺟﻮ ؛ ﻷﻥ ﺍﻟﻌﺮﺏ ﻻ ﺗُﻔﺮ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ﺑﲔ ﻣﺎ ﺃﻓﺎﺩ ﺍﻟﻘﻄﻊ ﺃﻭ ﺍﻟ ﻦﱠ‪ ،‬ﻭﻗـﺪ ﻭﺭﺩ ﺍﻟﺘﻜﻠﻴـ ﻣـﻦ‬
‫ﺍﻟﺸﺎﺭ ﺑﺎﻟﻘﻄﻌﻲ ﰲ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺑﺎﻟ ﻨﻲ ﰲ ﺍﻟ ﻨﻲ‪ ،‬ﻭﻛﻼ ﺎ ﻣﻘﺼﻮﺩ ﰲ ﻧﻔﺴﻪ ﻋﻠﻰ ﺣﺴﺐ ﻧﻮﻋـﻪ‪،‬‬
‫‪2‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻷﺻﻮﻝ؛ ﻭﻳﺪﻟﻨﺎ ﻋﻠﻴﻪ ﺗﻘﺴﻴﻤﻬﻢ ﺍﻟﺪﻟﻴﻞ ﺇﱃ ﻗﻄﻌﻲ ﻭ ﻨﻲ‪.‬‬
‫‪ 2‬ـ ﺗﻌﺮﻳﻒ ﺍﳋﻄﺎﺏ‪:‬‬
‫ﺃ ــ ﻟ ﺔ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨ ﻮﺭ‪" :‬ﻭﺍ ﻄﺎﺏ ﻭﺍ ﺎ ﺒﺔ‪ :‬ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﺧﺎ ﺒﻪ ﺑﺎﻟﻜﻼﻡ ﺎ ﺒﺔ‬
‫‪3‬‬
‫ﻭﺧﻄﺎﺑﺎ‪ ،‬ﻭ ﺎ ﻳﺘ ﺎ ﺒﺎﻥ"‪.‬‬
‫ﻋﻠﻰ ﺗﻌﺮﻳ ﺍﺻﻄﻼﺣﻲ ﻟﻠ ﻄﺎﺏ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪،‬‬ ‫ﺏ ـ ﺍﺻﻄﻼ ﺎ‪ :‬ﺃﻗ ﺑﻌﺪ ﺍﻟﺒ‬
‫ﻭﻛﺘﺐ ﺍﻟﺘﻌﺮﻳﻔﺎ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟ ﻋُﻨﻴ ﺑﺬﻟﻚ‪ ،‬ﺇﻧﱠﻤﺎ ُﺗ ﺎﻛﻲ ﺍﻟﺘﻌﺮﻳ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﻌﺮﻳﻔﻪ ﺑﺄﻧﱠﻪ‪:‬‬
‫‪4‬‬
‫"ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺍ ﺎ ﺐُ ﻣﻨﻪ ﺷﻴ ﺎ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳ ﻳﻨﻔﻌﻨﺎ ﰲ ﻫﺬﺍ ﺍ ﻘﺎﻡ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍ ﺮﺍﺩ ﺑﺎ ﻄﺎﺏ ﺘﻠ ﺑﺎﺧﺘﻼ ﻣﺬﻫﺐ‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺸﻤﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪﻩ ﺧﻄﺎﺏ ﺍﻟﺸﺎﺭ ﻭﺧﻄﺎﺏ ﺍﻟﻨﱠﺎﺱ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﺼﺮﻩ ﻋﻠﻰ‬
‫ﺃﺣﺪ ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ ﻛﻤﺎ ﺳﺘﺄ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﰲ ﺻﺪﺭ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎ ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﺑﻌﺪ ﻛﺘﺎﺑﺘـﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻗﻔ ﻋﻠﻰ ﻣﻌﺠﻢ ﻟﻠﻤﺼﻄﻠ ﺎ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻋ ﱠﺮ ﺻﺎﺣﺒﻪ‬
‫ﻓﻴﻪ ﺍ ﻄﺎﺏ ﺑﻘﻮﻟﻪ ﺃﻧﱠﻪ‪ " :‬ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺑﻪ ﺇﻓﻬﺎﻡ ﻣﻦ ﻫﻮ ﻣﺘﻬﻴ ﻟﻠﻔﻬﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮ ﻢ ﺧﻄـﺎﺏ‬
‫ﺍﻟﺸﺮ ‪ ،‬ﺃﻱ ﻛﻼﻣﻪ ﺍ ﻮﺟﻪ ﺇﱃ ﻣﻦ ﻫﻮ ﻣﺘﻬﻴ ﻟﻠﻔﻬﻢ‪ ،‬ﻭﻫﻮ ﺍ ﻜﻠ ﺍﻟﺒﺎﻟ ﺍﻟﻌﺎﻗﻞ"‪ 5،‬ﻭﻫﻮ ﻣﺘﻮﺍﻓ ﺇﱃ‬
‫ﺣﺪ ﻛﺒﲑ ﻣﻊ ﻣﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(5/1‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ ،33 ،‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪.(1001/2‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ 33 ،‬ﻭﺷﺮ ﺍﻟﻠﻤﻊ )‪ ،(156/1‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(132/1‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻷﺻـﻮﻝ‪،‬‬
‫‪ ،71‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(13/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(53/1‬ﺧﻼ ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.21 ،‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﻣﻨ ﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(1194/2‬ﻣﺎﺩﺓ‪ :‬ﺧﻄﺐ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻨﺎﻭﻱ‪ :‬ﺍﻟﺘﻮﻗﻴ ﻋﻠﻰ ﻣﻬﻤﺎ ﺍﻟﺘﻌﺎﺭﻳ ‪.316 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻗﻄﺐ ﻣﺼﻄﻔﻰ ﺳﺎﻧﻮ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠ ﺎ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.197 ،‬‬
‫‪21‬‬
 ‫ﺛﺎﻧﻴﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻟﻘﺒﺎ‬
‫ﻭﻗﺪ ﺍﻧﺘﻘﻴ ﺗﻌﺮﻳﻔﲔ ﰲ ﻛﻞ ﻣﺬﻫﺐ؛ ﻷﻣﺮ ﻟﻪ ﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻌﻠﻰ ﺿﻮﺋﻬﺎ ﺃﺑﻴﻦ ﺍﻟﱠﺘﻌﺮﻳ ﺍ ﺘﺎﺭ‪.‬‬
‫‪ 1‬ـ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ‪ :‬ﻋﺮﱠﻓﻪ ﺻﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ‪ 1‬ﺑﻘﻮﻟﻪ‪" :‬ﻫﻮ ﺃﻥ ﻳﺜﺒ ﺍﳊﻜﻢ ﰲ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﻋﻠـﻰ‬
‫‪2‬‬
‫ﺧﻼ ﻣﺎ ﺒ ﰲ ﺍ ﻨﻄﻮ "‪.‬‬
‫‪3‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍ ﻤﺎﻡ‪" :‬ﻫﻮ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻧﻘﻴﺾ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﻟﻠﻤﺴﻜﻮ "‪.‬‬
‫‪ 2‬ـ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ‪ :‬ﻋﺮﻓﻪ ﺍﻟﻘﺮﺍﰲ ـ ﻭﺗﺒﻌﻪ ﺍﺑﻦ ُﺟﺰﻱ ـ ﺑﺄﻧﱠﻪ ‪ " :‬ﺇ ﺒﺎ ﻧﻘﻴﺾ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﺑﻪ‬
‫‪4‬‬
‫ﻟﻠﻤﺴﻜﻮ ﻋﻨﻪ "‪.‬‬
‫‪5‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻫﻮ‪ " :‬ﺃﻥ ﻳﻜﻮﻥ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﺎﻟﻔﺎ ﻟﻠﻤﺬﻛﻮﺭ ﰲ ﺍﳊﻜﻢ ﺇ ﺒﺎﺗﺎ ﻭﻧﻔﻴﺎ "‪.‬‬
‫‪6‬‬
‫‪ 3‬ـ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻓﻮﺭﻙ ‪" :‬ﻫﻮ ﺍﻧﺘﻔﺎﺀ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﺑﻪ ﻋ ﱠﻤﺎ ﻋﺪﺍﻩ"‪.‬‬
‫ﺼﺎ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﺎﻟ‬
‫ﺼﱠ‬‫ﻭﻋ ﱠﺮﻓﻪ ﺍﳉﻮﻳ ﺑﺄﱠﻧﻪ‪" :‬ﻣﺎ ﻳﺪﻝ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﱠ‬
‫‪7‬‬
‫ﻟﻠﻤ ﺼﺺ ﺑﺎﻟﺬﻛﺮ"‪.‬‬
‫ﻋﻠﻴـﻪ‬ ‫‪ 4‬ـ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﻋ ﱠﺮﻓﻪ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﺄﻥ " ﺍ ﺴﻜﻮ ﻋﻨﻪ ـﺎﻟ ﺣﻜـﻢ ﺍ ﻨـﺼﻮ‬
‫‪8‬‬
‫ﺑ ﺎﻫﺮﻩ"‪.‬‬
‫‪9‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ‪" :‬ﻭﻣﻌﻨﺎﻩ ﺍﺳﺘﺪﻻﻝ ﺑﺘ ﺼﻴﺺ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺬﻛﺮ ﻋﻠﻰ ﻧﻔﻴﻪ ﻋ ﱠﻤﺎ ﻋﺪﺍﻩ"‪.‬‬
‫ﻢ ﻋﻠﻰ ﺗﻌﺮﻳ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻨﺴﺠﻢ ﻣﻊ ﻋﺪﻡ ﺍﻋﺘﺪﺍﺩﻫﻢ ﺑﻪ‪ ،‬ﻭﻏﺎﻳﺔ‬ ‫‪ 5‬ــ ﻋﻨﺪ ﺍﻟ ﺎﻫﺮﻳﺔ‪ :‬ﺃﻗ‬
‫‪10‬‬
‫ﻣﺎ ﻭﻗﻔ ﻋﻠﻴﻪ ﻫﻮ ﻣﺎ ﻧﻘﻠﻮﻩ ﻋﻦ ﺎﻟﻔﻴﻬﻢ‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻤﻮﺩ ﺍﻟﺒ ﺎﺭﻱ ﺍ ﺒﻮ ‪ ،‬ﻓﻘﻴﻪ ﺣﻨﻔﻲ ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺗﻨﻘﻴﺢ ﺍﻷﺻﻮﻝ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 747‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ )‪ ،(649/1‬ﻛ ﺎﻟﺔ‪ :‬ﻣﻌﺠﻢ ﺍ ﻟﻔﲔ )‪.(355/2‬‬
‫‪ 2‬ـ ﺻﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﺍﻟﺘﻮﺿﻴﺢ ﺍﻟﺘﻨﻘﻴﺢ )‪.(141/1‬‬
‫‪ 3‬ـ ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪.(98/1‬‬
‫‪ 4‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ 50 ،‬ﻭﺍﻟﺬﺧﲑﺓ )‪ ،(64/1‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﻮﺻﻮﻝ‪.169 ،‬‬
‫‪ 5‬ـ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ :‬ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(173/2‬‬
‫‪ 6‬ـ ﺍﺑﻦ ﻓﻮﺭﻙ‪ :‬ﺍﳊﺪﻭﺩ‪.441 ،‬‬
‫‪ 7‬ـ ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(166/1‬‬
‫‪ 8‬ـ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(449/2‬‬
‫‪ 9‬ـ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.235 ،‬‬
‫‪ 10‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ )‪.(323/2‬‬
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‫ﺇﺫﺍ ﻧ ﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳ ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺳﻠﻜﻮﺍ ﻓﻴﻬﺎ ﺮﺍﺋ ﺷ ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﱠﻧﻨﺎ‬
‫ﺑﺈﻣﻌﺎﻥ ﺍﻟﱠﻨ ﺮ ﰲ ﺗﻌﺮﻳﻔﺎ ﻢ‪ ،‬ﺃﻟﻔﻴﻨﺎﻫﻢ ﻗﺪ ﺳﻠﻜﻮﺍ ﻓﻴﻬﺎ ﻣﺴﻠﻜﲔ ﺩﻗﻴﻘﲔ؛ ﺃ ﱠﻭ ﻤﺎ ﺣ ﱠﺪ ﻓﻴﻪ ﺃﺻ ﺎﺑﻪ ﺩﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﻄﻠ ﺍ ﺎﻟﻔﺔ ﰲ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﻟﻠﻤﺴﻜﻮ ‪ ،‬ﻭُﻳﻤﺜﻠﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻛﺮ ﻢ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﻧﱠﺒﻪ ﺃﺻ ﺎﺑﻪ ﻣﻦ ﺧﻼﻟﻪ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﻏﺎﻳﺔ ﰲ ﺍﻷ ﻴﺔ؛ ﻭﻫﻲ ﺃﻧﱠﻬﻢ ﻗﱠﻴﺪﻭﺍ ﺍﻟﺘﻌﺮﻳ ﺑﺘﻮﺿﻴﺢ‬
‫ﺍﻟﺒﺎﻋ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﳊﻜﻢ ﺍ ﺎﻟ ‪ ،‬ﻭﻫﻮ ﻋﺪﻡ ﲢﻘ ﺍﻟﻘﻴﺪ ﺍﻟﺬﻱ ُﺑِﻨﻲ ﻋﻠﻴﻪ ﺍﳊﻜﻢ ﰲ ﺍﻷﺻﻞ ﺍ ﻨﻄﻮ ﺑﻪ‬
‫ﰲ ﺍﻟﻔﺮ ﺍ ﺴﻜﻮ ﻋﻨﻪ‪ 1،‬ﺃﻱ ﺃﻥ ﺍ ﺎﻟﻔﺔ ﺇﱠﻧﻤﺎ ﺗﻜﻮﻥ ﺣﻴ ﻳُﻠﻐﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﺪ ﺍﻟﺘﺸﺮﻳﻌﻲ ﰲ ﺍﳊﻜﻢ‬
‫ﺍ ﻨﻄﻮ ﺑﻪ‪ ،‬ﻭُﻳﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻮُﺟﻬﺔ ﺍﳉﻮﻳ ‪ ،‬ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩﻩ ﺑﺪﻭﺭﻩ ﻣﻦ ﺻﺎﺣﺐ ﺍ ﺴﺘﺼﻔﻰ‪،‬‬
‫‪2‬‬
‫ﻭﻻ ﻔﻰ ﺗﺄ ﺮﻩ ﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﺑﻌﺾ ﺍ ﻌﺎﺻﺮﻳﻦ ﻣﻦ ﻫﺬﻳﻦ ﺍ ﺴﻠﻜﲔ‪ ،‬ﻓﻌ ﱠﺮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﻘﻮﻟﻪ‪" :‬ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔ‬
‫ﻋﻠﻰ ﺎﻟﻔﺔ ﺣﻜﻢ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﳊﻜﻢ ﺍ ﻨﻄﻮ ‪ ،‬ﻭﺫﻟﻚ ﻻﻧﺘﻔﺎﺀ ﻗﻴﺪ ﻣﻦ ﺍﻟﻘﻴـﻮﺩ ﺍ ﻌﺘـ ﺓ ﰲ ﻫـﺬﺍ‬
‫‪3‬‬
‫ﺍﳊﻜﻢ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳ ﻣﺘﲔ‪ ،‬ﻏﲑ ﺃﱠﻧﻪ ﻳ ﻞ ﰲ ﺗﻘﺪﻳﺮﻱ ﻗﺎﺻﺮﺍ؛ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﱠﻧﻪ ﻟﻮ ﺣﺪﱠﻩ ﺑﻠﻔ ﺍ ﻨﺎﻗﻀﺔ‬
‫ﺑﺪﻻ ﻋﻦ ﺍ ﺎﻟﻔﺔ ﻟﻜﺎﻥ ﺃﺩ ﱠ‪ ،‬ﻭﺳﻴﺄ ﻣﺰﻳﺪ ﺗﻮﺿﻴﺢ ﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺣﺎﻝ ﺑﻴﺎﻥ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺗﻌﺮﻳﻒ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‬
‫ﻳﻨﻔﺮﺩ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺗﻌﺮﻳ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺮﻛﺒﺎ ﺇﺿﺎﻓﻴﺎ‪ ،‬ﻓﻤﻦ‬
‫ﺴﻤﺎ ‪.‬‬‫ﺣﻴ ﺍﻟﻠﻐﺔ ﺗﺒ ُﻌ ُﺪ ﺎﻟﻔﺘﻪ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻷﻥ ﻣﺼﺪﺭ ﺍﻟﻠﻐﺔ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻟ ﱠ‬
‫ﺃﻣﱠﺎ ﺼﻮ ﺍﻟﺘﻌﺮﻳ ﺍﻻﺻﻄﻼﺣﻲ؛ ﻓﺒﻌﺪ ﺍﻟﺒ ﺍﻟﺪﻗﻴ ﺃﻗ ﻟﻪ ﺇﻻ ﻋﻠﻰ ﺗﻌﺮﻳ ﻟﻠـ ﱠﺪﻟﻴﻞ‬
‫ﻓﻘ ‪ ،‬ﺣﻴ ﺣﺪﱠﻩ ﰲ ﺍﻹﺣﻜﺎﻡ ﺑﻘﻮﻟﻪ‪" :‬ﻣﺎ ﺻ ﱠﺢ ﺃﻥ ﻳﺮﺷﺪ ﺇﱃ ﺍ ﻄﻠﻮﺏ‪ ،‬ﻭﻫـﻮ ﺍﻟﺪﻻﻟـﺔ ﻭﺍﻟ ﻫـﺎﻥ‬
‫ﻭﺍﳊﺠﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ"‪ 4،‬ﻭﻋﺮﱠﻓﻪ ﰲ ﺍﳊﺪﻭﺩ ﺑﻘﻮﻟﻪ‪" :‬ﻣﺎ ﺻ ﱠﺢ ﺃﻥ ﻳﺮﺷﺪ ﺇﱃ ﺍ ﻄﻠـﻮﺏ ﺍﻟﻐﺎﺋـﺐ ﻋـﻦ‬
‫ﺍﳊﻮﺍﺱ"‪ 5،‬ﻭﺍﻟﺸﻄﺮ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺘﻌﺮﻳ ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﺻ ﱠﺢ ﺃﻥ ﻳﺮﺷﺪ ﺇﱃ ﺍ ﻄﻠﻮﺏ؛ ﺗﺄ ﺮﻩ ﻓﻴﻪ ـﺎﻫﺮ‬
‫‪6‬‬
‫ﺑﺘﻌﺮﻳ ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺍﻟﻠﻤﻊ ﻭﺷﺮﺣﻬﺎ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.64 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،265 ،‬ﺳﺎ ‪ :‬ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻣﺬﻛﺮﺓ ﺍﻟﺸﻨﻘﻴﻄﻲ‪.6 ،‬‬
‫‪ 3‬ـ ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(665/1‬‬
‫‪.55‬‬ ‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(175/1‬ﻭﻫﻮ ﻧﻔ ﺗﻌﺮﻳ ﺍﻟﺴﻤﻌﺎ ﰲ ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ‪ ،‬ﲢﻘﻴ ‪ :‬ﻫﻴﺘﻮ‪،‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍﳊﺪﻭﺩ‪.38 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ 52 ،‬ﻭﺷﺮ ﺍﻟﻠﻤﻊ )‪.(155/1‬‬
‫‪23‬‬
‫ﻭﻧﻠ ﰲ ﻛﻼ ﺍﻟﺘﻌﺮﻳﻔﲔ‪ ،‬ﻣﻮﺍﻓﻘﺘﻪ ﻟﻠﺠﻤﻬﻮﺭ ﰲ ﺍﺷﺘﺮﺍ ﺍﻟﺼ ﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻮﺻﻞ؛ ﻭﻫﻮ‬
‫ﻣﺎ ﺻ ﱠﺮ ﺑﻪ ﻓﻘﺎﻝ‪ " :‬ﺇﻥ ﺍﻟﺪﻟﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺢ ﺃﻥ ﻳﺴﺘﺪﻝ ﺑﻪ‪ ،‬ﻭﻳﺴﺘﺮﺷﺪ ﻭﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﺍ ﻄﻠﻮﺏ‪،‬‬
‫ﻭﺇﻥ ﻳﻜﻦ ﺍﺳﺘﺪﻻﻝ ﻭﻻ ﺗﻮﺻﱠﻞ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺎﺭﻱ ﺟﻞ ﻭﻋﻼ ﺧﻠ ﺎﺩﺍ ﻭ ﻳﺴﺘﺪﻝ ﻟـﻪ‬
‫ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺪ ﺎ؛ ﻟﻜﺎﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻥ ﻳﺴﺘﺪﻝ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻓﺎﻟﺪﻟﻴﻞ ﺩﻟﻴﻞ ﻟﻨﻔﺴﻪ ﻭﺇﻥ ﻳﺴﺘﺪﻝ‬
‫‪1‬‬
‫ﺑﻪ"‪.‬‬
‫ﻭﺃﻫﻢ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﺃﻧﱠﻪ ﺭ ﱠﺩ ﰲ ﻧﻔ ﺍ ﻮﺿﻊ ﻋﻠﻰ ﻣﻦ ﻓ ﱠﺮ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻷﻣﺎﺭﺓ‪ ،‬ﻭ ﱠﳑﺎ ﻳ ﻛﺪ ﻫﺬﺍ‬
‫‪2‬‬
‫ﺃﱠﻧﻪ ﻰ ﺍﻟﺪﻟﻴﻞ ﺑﺮﻫﺎﻧﺎ ﻭﺣﺠﺔ؛ ﻭﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﱠﻧﻬﻤﺎ ُﻳﻄﻠﻘﺎﻥ ﻋﻠﻰ ﺍﻟ ﻦ ﻭﺍﻟﻘﻄﻊ‪.‬‬
‫ﺃﻣﱠﺎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻟﻘﺒﺎ ﻓﻘﺪ ﻋ ﱠﺮﻓﻪ ﺑﺘﻌﺮﻳﻔﲔ ﻭ ﺎ‪:‬‬
‫ﺃ ـ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﻭﻝ‪ :‬ﻫﻮ " ﻗﺼﺮ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻭﺍﳊﻜﻢ ﻟﻠﻤﺴﻜﻮ ﻋﻨﻪ ﺎ‬
‫‪3‬‬
‫ﺧﺎﻟﻔﻪ"‪.‬‬
‫ﺏ ـ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟ ﺎ ‪ :‬ﻫﻮ " ﺃﻥ ﻳُﻌﻠ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻌ ﰲ ﺑﻌﺾ ﺍﳉﻨ ‪ ،‬ﻓﻴﻘﺘﻀﻲ ﺫﻟﻚ ﻋﻨـﺪ‬
‫‪4‬‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﻧﻔﻲ ﺫﻟﻚ ﺍﳊﻜﻢ ﻋ ﱠﻤﺎ ﻳﻜﻦ ﺑﻪ ﺫﻟﻚ ﺍ ﻌ ﻣﻦ ﺫﻟﻚ ﺍﳉﻨ "‪.‬‬
‫ﻓﺎ ﺘﺪﺑﺮ ﰲ ﻛﻼ ﺍﻟﺘﻌﺮﻳﻔﲔ‪ ،‬ﳚﺪ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺩﺭﺝ ﰲ ﺍﻟﺘﻌﺮﻳ ﺍﻷ ﱠﻭﻝ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻣﻦ‬
‫ﺍﻟﺘﻌﺮﻳ ﻄﻠ ﺍ ﺎﻟﻔﺔ ﰲ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﻟﻠﻤﺴﻜﻮ ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﺪﻩ ﰲ ﺗﻌﺮﻳﻔﻪ ﺍﻟﺜﺎ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﰲ ﻛﺘﺎﺏ ﺍﻹﺷﺎﺭﺓ؛ ﻭﺍﻟﺬﻱ ُﻳﻌﺪ ﰲ ﺣﻘﻴﻘﺘﻪ ﺍﺧﺘﺼﺎﺭﺍ‬
‫ﻟ ﺣﻜﺎﻡ‪ 5،‬ﻳﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﺍ ﺎﻟﻔﺔ ﰲ ﺍﳊﻜﻢ‪ ،‬ﺇﱠﻧﻤﺎ ﺗﻜﻮﻥ ﺣﻴ ﻳُﻠﻐﻰ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﺪ ﺍﻟﺘﺸﺮﻳﻌﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃ ﻠ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍ ﻌﻨـﻰ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻔﺘﺔ ُﺗ ﺴﺐ ﻟﻪ‪ ،‬ﻓﻤﻦ ﺍ ﻌﻠﻮﻡ ﺃﻧﱠـﻪ‬
‫ﺴﱠﺒﺎﻗﲔ ﺇﱃ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ‪.‬‬
‫ﺃﺳﺒ ﻭﻓﺎﺓ ﻣﻦ ﺍﳉﻮﻳ ‪ ،‬ﻓﻴﻜﻮﻥ ﺬﺍ ﻣﻦ ﺍﻟ ﱠ‬
‫ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﺄﺳﻌﺪ ﺍﻟﱠﻨﺎﺱ ﺑﺎﻟﺘﻌﺮﻳ ﺍﻟ ﱠﺪﻗﻴ ـ ﻓﻴﻤﺎ ﺳﻮ ﻣﺎ ﺃ ﻌ ﺇﻟﻴﻪ ــ ﻫﻢ ﻣـﻦ ﻋﺮﱠﻓـﻮﻩ‬
‫ﻨﺎﻗﻀﺔ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﻟﻠﻤﺴﻜﻮ ﺑﺪﻻ ﻣﻦ ﻟﻔ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﻧـ ﺮﻡ ﺃﻳﻀﺎ ﰲ ﻛﻼ ﺗﻌﺮﻳﻔـﻲ‬
‫ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻏ ُﲑﻩ ﰲ ﺫﻟﻚ ﻣﺜﻠﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍﳊﺪﻭﺩ‪.38 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ‪.73 -72 ،‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (176/1‬ﻭﺍﳊﺪﻭﺩ‪.37 ،‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍﻹﺷﺎﺭﺓ‪.294 ،‬‬
‫‪.18‬‬ ‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻓﺮﻛﻮﺱ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍﻹﺷﺎﺭﺓ‪ ،145 ،‬ﺍ ﺎﺩﻣﻲ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍﻹﺷﺎﺭﺓ‪،‬‬
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‫ﻭ ﻳﺘﻔﻄﻦ ﺬﻩ ﺍﻟﻠﻄﻴﻔﺔ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻟﻌﻞ ﺃ ﱠﻭﻝ ﻣﻦ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﻭﻟﻮ ﺑﺈﺷﺎﺭﺓ ﻋﺎﺑﺮﺓ‪ ،‬ﺷﻴ ﺍﻟﺒﺎﺟﻲ‬
‫‪1‬‬
‫ﺃﺑﻮ ﺇﺳ ﺎ ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﻘﺎﺋﻞ‪ " :‬ﻭﺃ ﱠﻣﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﻨﻄ ‪."...‬‬
‫ﻭ ﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﻟﻘﺮﺍﰲ ﻓﺸ ﱠﻬﺮ ﺍﻟﺘﻌﺮﻳ ﺑﺎ ﻨﺎﻗﻀﺔ؛ ﻭﺑﱠﻴﻦ ﺃﻥ ﺍ ـﻼ‬
‫ﺍ ﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻌﻨﻮﻱ ﻻ ﻟﻔ ﻲ‪ ،‬ﻢ ﻋﻦ ﺍﻹﺧﻼﻝ ﺑﻪ ﺍﺳﺘﺪﻻﻻ ﻣﺮﺟﻮﺣﺔ؛ ﻓﻘﺪ ﺫﻛﺮ ﺃﻥ ﺍﺑﻦ ﺃ ﺯﻳﺪ‬
‫ﺍﻟﻘﲑﻭﺍ ﻋﻠﻰ ﺟﻼﻟﺔ ﻗﺪﺭﻩ‪ ،‬ﻗﺪ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻋﻠﻰ ﺍ ﺴﻠﻤﲔ ﺑﻘﻮﻝ ﺍﷲ ‪] :Ι‬ﻭﻻ‬
‫ﺗﺼﻞ ﻋﻠ ﺃ ﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ ﻭﻻ ﺗﻘﻢ ﻋﻠ ﻗﺒﺮﻩ‪ 2،[...‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﷲ ‪ Ι‬ﺎ ﺣ ﱠﺮﻡ ﺍﻟﺼﻼﺓ ﻋﻠـﻰ‬
‫ﺍ ﻨﺎﻓﻘﲔ‪ ،‬ﺩﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍ ﻣﻨﲔ‪.‬‬
‫ﻭﻗﺪ ﺗﻌﻘﺒﻪ ﰲ ﻫﺬﺍ ﺍ ﺄﺧﺬ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﻟﻴ ﻛﻤﺎ ﺯﻋﻤﻮﺍ؛ ﻓﺈﻥ ﺍﻟﻮﺟﻮﺏ ﻫـﻮ ﺿـﺪ ﺍﻟﺘ ـﺮ ‪،‬‬
‫ﻭﺍﳊﺎﺻﻞ ﰲ ﺍ ﻔﻬﻮﻡ ﺇﱠﻧﻤﺎ ﻫﻮ ﺳﻠﺐ ﺫﻟﻚ ﺍﳊﻜﻢ ﺍ ﺮﱠﺗﺐ ﰲ ﺍ ﻨﻄﻮ ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﱠﺘ ﺮ ﺃﻋﻢ ﻣﻦ ﺒـﻮ‬
‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺣﺮﻣ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍ ﻨﺎﻓﻘﲔ‪ ،‬ﻓﻤﻔﻬﻮﻣﻪ ﺃﻥ ﻏﲑ ﺍ ﻨـﺎﻓﻘﲔ ﻻ‬
‫ﺼﻼﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﲢﺮﻡ ﺟﺎﺯ ﺃﻥ ﺗﺒﺎ ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻘﻴﺾ ﺃﻋﻢ ﻣﻦ ﺍﻟﻀﺪ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻳﻌﻠﻢ ﺍﻟﻮﺟﻮﺏ ﺃﻭ‬ ‫ﲢﺮﻡ ﺍﻟ ﱠ‬
‫‪3‬‬
‫ﻏﲑﻩ ﺑﺪﻟﻴﻞ ﻣﻨﻔﺼﻞ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﺘﻌﱠﻴﻦ ﺃﻥ ﻻ ﻳﺰﺍﺩ ﰲ ﺍ ﻔﻬﻮﻡ ﻋﻠﻰ ﺇ ﺒﺎ ﺍﻟﱠﻨﻘﻴﺾ"‪.‬‬
‫ﻭﻣﻦ ﻓﺘﻌﺮﻳ ﺍﻟﺒﺎﺟﻲ ﻭﻏﲑﻩ ﺑﺎ ﺎﻟﻔﺔ ﻳﻜﺘﻨﻔﻪ ﺷﻲﺀ ﻣﻦ ﻋﺪﻡ ﺍﻟﺪﻗﺔ؛ ﻷﻥ ﺍ ﺎﻟﻔﺔ ﰲ ﺍﻟﻠﻐـﺔ‬
‫ﺍ ﻀﺎ ﱠﺩﺓ‪ ،‬ﻭ ﺎﻟ ﺍﻷﻣﺮﺍﻥ ﻭﺍﺧﺘﻠﻔﺎ ﺃﻱ ﻳﺘﻔﻘﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﺘﺴﺎﻭ ﻓﻘﺪ ﺎﻟ ﻭﺍﺧﺘﻠ ‪ 4،‬ﻭﻛﻤﺎ ﻧﱠﺒﻪ‬
‫ﺇﻟﻴﻪ ﺍﻟﻘﺮﺍﰲ ﻓﺈﻥ ﺍﻟﻨﻘﻴﺾ ﺃﻋﻢ ﻣﻦ ﺍﻟﻀﺪ؛ ﻳﻮﺿﺢ ﻫﺬﺍ ﺍﳉﺮﺟﺎ ﺑﻘﻮﻟﻪ‪" :‬ﺍﻟﻀ ﱠﺪﺍﻥ ﺻﻔﺘﺎﻥ ﻭﺟﻮﺩﱠﻳﺘـﺎﻥ‪،‬‬
‫ﻳﺘﻌﺎﻗﺒﺎﻥ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ 5،‬ﻳﺴﺘ ﻴﻞ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻛﺎﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎ ‪ ،‬ﻭﻧﻘﻴﺾ ﻛﻞ ﺷﻲﺀ ﺭﻓﻊ ﺗﻠـﻚ‬
‫ﺍﻟﻘﻀﱠﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ‪ ،‬ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﱠﻧﻪ ﻟﻴ ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻟﻔﺮ ﺑﲔ ﺍﻟﻀ ﱠﺪﻳﻦ ﻭﺍﻟﱠﻨﻘﻴﻀﲔ؛‬

‫‪ 1‬ـ ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ 84 ،‬ﻭ‪ .108‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺇﺷﺎﺭﺓ ﻏﲑﻩ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻳﻀﺎ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪، (223/2‬‬
‫ﺍﻟﺮﺍﺯﻱ‪ :‬ﺍ ﺼﻮﻝ )‪.(148/2‬‬
‫‪2‬‬
‫ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.84 :‬‬

‫‪ 3‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،50 ،‬ﻭﺍﻧ ﺮ ﻟﻠﺘﻮﺳﻊ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1392/3‬ﺍﻟﻔﺮﻭ )‪ ،(70/2‬ﺍﺑـﻦ ﺍﻟﻌـﺮ ‪:‬‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(992/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻨ ﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ)‪ ،(1240 -1239/2‬ﻣﺎﺩﺓ‪ :‬ﺧﻠ ‪.‬‬
‫‪ 5‬ـ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻴﺪ ﺑﺎﻟﻮﻗ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﺣﺪﱠﻩ ﺑﻪ ﺍﺑﻦ ﻓﻮﺭﻙ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻤﺪ ﺍﻟﺼﻘﻠﻲ‪..." :‬ﻭﺃﻣﱠﺎ ﰲ ﺍﻟﻮﻗﺘﲔ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ ﺇﻥ ﺫﻟـﻚ‬
‫ﻣﺘﻀﺎﺩ‪ ،‬ﺃﻻ ﺗﺮ ﺃﻥ ﺍ ﻞ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﺗﻮﺟﺪ ﻓﻴﻪ ﺍﳊﺮﻛﺔ‪ ،‬ﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻟﺴﻜﻮﻥ‪ ،‬ﺃﻭ ﺍﻟﺴﻮﺍﺩ ﰲ ﻭﻗ ﻭﺍﻟﺒﻴﺎ ﰲ ﻭﻗ ﺧﺮ‪ ،‬ﻓﻼ‬
‫ﻳﺘﻀﺎﺩﺍﻥ ﻭﻻ ﻳﺼﺢ ﻭﺟﻮﺩ ﺎ ﰲ ﻞ ﻭﺍﺣﺪ ﰲ ﻭﻗ ﻭﺍﺣﺪ‪."...‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺼﻘﻠﻲ‪ :‬ﺟﻮﺍﺏ ﻋﺒﺪ ﺍﳊ ﺍﻟﺼﻘﻠﻲ ﺑﺬﻳﻞ ﲢﻘﻴ ﺍ ﺬﻫﺐ‪ ، 296 ،‬ﺍﺑﻦ ﻓﻮﺭﻙ‪ :‬ﺍﳊﺪﻭﺩ‪.93 ،‬‬
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‫ﺃﻥ ﺍﻟﻨﻘﻴﻀﲔ ﻻ ﳚﺘﻤﻌﺎﻥ ﻭﻻ ﻳﺮﺗﻔﻌﺎﻥ ﻛﺎﻟﻌﺪﻡ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ﺍﻟﻀﺪﻳﻦ ﻻ ﳚﺘﻤﻌﺎﻥ ﻭﻟﻜـﻦ ﻳﺮﺗﻔﻌـﺎﻥ‬
‫‪1‬‬
‫ﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎ "‪.‬‬
‫ﻛﺎﻟ ﱠ‬
‫ﻭﻋﻠﻴﻪ ﻓﺎﻟﺘﻌﺮﻳ ﺑﺎ ﻨﺎﻗﻀﺔ ﻭﺟﻴﻪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺍﺳﺘﺼﻮﺑﻪ ﺯﻣـﺮﺓ ﻣـﻦ ﺍﻷﺻـﻮﻟﻴﲔ ﺍ ﺘـﺄﺧﺮﻳﻦ؛‬
‫‪2‬‬
‫ﻛﺎﻟﺰﺭﻛﺸﻲ ﻭﺍﻟﺸﻮﻛﺎ ‪ ،‬ﻭﻛﺬﺍ ﺑﻌﺾ ﺍ ﻌﺎﺻﺮﻳﻦ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﺍﺗ ﺎﻫﺎﺕ ﺍﻷﺻﻮﻟﻴ ﰲ ﺗﺴﻤﻴﺘﻪ ﻭﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻬﺎ‬

‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺍﺗ ﺎﻫﺎﺕ ﺍﻷﺻﻮﻟﻴ ﰲ ﺗﺴﻤﻴﺘﻪ‪:‬‬
‫ﺘﻠﻔـﺔ‪،‬‬ ‫ﺍﺧﺘﻠﻔ ﺇ ﻼﻗﺎ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺗﻨ ﱠﻮﻋ ﺗﺴﻤﻴﺎ ﻢ ﻟﻪ ﻻﻋﺘﺒﺎﺭﺍ‬
‫ﻭﻣﻦ ﺃﺷﻬﺮ ﺍﻟﺘﺴﻤﻴﺎ ﺍﻟ ﻭﻗﻔ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ـ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ :‬ﻓﺴُﻤﻲ ﻣﻔﻬﻮﻣﺎ؛ ﻷﱠﻧﻪ ﻓﻬﻢ ﱠﺮﺩ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﻣﻨﻄﻮ ‪ ،‬ﻭﻗﻴﺪ ﺑﺎ ﺎﻟﻔـﺔ؛‬
‫‪3‬‬
‫ﻷﻥ ﻓﻬﻢ ﺍﳊﻜﻢ ﻳُﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺣﻜﻢ ﺍ ﺬﻛﻮﺭ ﻟﻐﲑ ﺍ ﺬﻛﻮﺭ‪.‬‬
‫ﺻﺔ ﺍ ﺘﺄﺧﺮﻳﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻫﻲ ﺍﻷﻛﺜﺮ ﺷﻴﻮﻋﺎ ﻟﺪ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﺧﺎ ﱠ‬
‫‪4‬‬
‫ﺃﻛﺜﺮ ﺍ ﻌﺎﺻﺮﻳﻦ‪.‬‬
‫‪ 2‬ـ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪ :‬ﺳﻴﺄ ﺍﻟﻜﻼﻡ ﻋﻨﻪ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﺿﻤﻦ ﺍﳊﺪﻳ ﻋﻦ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﺑﺎﻟﺬﻛﺮ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻫﻲ ﺍﻟﺮﺍﺋﺠﺔ ﻋﻨﺪ ﺃﺻﻮﻟﻴﻲ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ‬ ‫‪ 3‬ـ ﺍﳌﺨﺼﻮ‬
‫‪6‬‬
‫ﺍﻟﺒ ﺎﺭﻱ‪ 5‬ﰲ ﺫﻟﻚ‪ ..." :‬ﻭﻳﺴﻤﻮﻧﻪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﺍ ﻌﱠﺒﺮ ﻋﻨﺪﻧﺎ ﺑﺘ ﺼﻴﺺ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺬﻛﺮ"‪.‬‬

‫‪ 1‬ـ ﺍﳉﺮﺟﺎ ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎ ‪.113 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(132/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،303 ،‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﻣﺒـﺎﺩ ﺍﻷﺻـﻮﻝ‪،‬‬
‫‪.27‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،265 ،‬ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪ ،(610/1‬ﺍﻟﺪﺭﻳ ‪ :‬ﺍ ﻨﺎﻫ ﺍﻷﺻﻮﻟﻴﺔ‪.318 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ)‪ ،(174/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1391/3‬ﺍﻟﺘﻠﻤـﺴﺎ ‪ :‬ﻣﻔﺘـﺎ ﺍﻟﻮﺻـﻮﻝ‪،‬‬
‫‪ ،415‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،235 ،‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(489/3‬ﺍﻟﺰﺭﻛـﺸﻲ‪ :‬ﺍﻟﺒ ـﺮ ﺍ ـﻴ‬
‫)‪ ،(132/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،303 ،‬ﺧﻼ ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.153 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃ ﺪ ﺑﻦ ﻤﺪ ﺍﻟﺒ ﺎﺭﻱ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 730‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪ ،(428/2‬ﺍﻟﺰﺭﻛﻠﻲ‪ :‬ﺍﻷﻋﻼﻡ )‪.(13/4‬‬
‫‪ 6‬ـ ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(373/2‬ﻭ ﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﻏﲑﻩ ﺃﻳﻀﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ‬
‫)‪ ،(115/1‬ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪ ،(115/1‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪.(117/1‬‬
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‫‪ 4‬ـ ﺗﻨﺒﻴﻪ ﺍﳋﻄﺎﺏ‪ :‬ﻭﻫﻮ ﺇ ﻼ ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﺳﺮ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﻧ ﺮﻫﻢ‪ ،‬ﺃﻥ ﰲ ﺍ ﻄﺎﺏ‬
‫‪1‬‬
‫ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺣﻜﻢ ﺍ ﺴﻜﻮ ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﳚﺪﺭ ﺑﻨﺎ ﺍﻟﱠﺘﻨﺒﻪ ﺇﱃ ﺃﻥ ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ ﺎﻟ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺻﻨﻴﻊ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫‪2‬‬
‫ﺑﻦ ﻧﺼﺮ ﺍﻟﺬﻱ ﺃ ﻠ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ‪.‬‬
‫‪ 5‬ـ ﳊﻦ ﺍﳋﻄﺎﺏ‪ :‬ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻹﺳﻨﻮﻱ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻣﺜﻠﻪ ﺍ ﺸﺎ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‬
‫‪4‬‬
‫ﺍ ﻌﺎﺻﺮﻳﻦ‪ 3،‬ﻭﻗﺎﻝ‪" :‬ﻭﻳﺴ ﱠﻤﻰ ﺗﻨﺒﻴﻪ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﳊﻦ ﺍ ﻄﺎﺏ ﺃﻱ ﻣﻌﻨﺎﻩ"‪.‬‬
‫ﻭﻻ ﻔﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻗﺪ ﺍﺻﻄﻠﺢ ﺎ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺃﺧﺮ ﻣﻨﺪﺭﺟﺔ ﲢ ﻗﺎﻋﺪﺓ ﺍ ﻔﻬـﻮﻡ ﺃﻭ‬
‫ﻣﻨﻔﻜﺔ ﻋﻨﻪ‪ ،‬ﻓﺄﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻳﻄﻠﻘﻮ ﺎ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻗـﺴﻴﻢ ﻔﻬـﻮﻡ ﺍ ﺎﻟﻔـﺔ‪،‬‬
‫ﻭ ﺧﺮﻭﻥ ﺧﺼﻮﻩ ﺑﺎ ﺴﻜﻮ ﺍ ﺴﺎﻭﻱ ﰲ ﺍﳊﻜﻢ ﻟﻠﻤﻨﻄﻮ ‪ ،‬ﻭﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﻢ ﺟﻌﻠﻮﻩ ﻣﺮﺍﺩﻓـﺎ ﻟﺪﻻﻟـﺔ‬
‫‪5‬‬
‫ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫‪7‬‬
‫‪ 6‬ـ ﻣﻔﻬﻮﻡ ﺍﳋﻄﺎﺏ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻫﺎﻥ‪" : 6‬ﻭﺃ ﱠﻣﺎ ﻣﻔﻬﻮﻡ ﺍ ﺎﻟﻔﺔ ﻓﻴﻘﺎﻝ ﻟﻪ ﻣﻔﻬﻮﻡ ﺍ ﻄﺎﺏ"‪.‬‬
‫ﻭﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﺴﺎﻟﻔﺔ ﻳُﻘﺎﻝ ﻫﻨﺎ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻏﲑ ﺫﺍﺋﻌﺔ ﺑﲔ ﺍﻷﺻـﻮﻟﻴﲔ‪ ،‬ﻓـﺎﻟﺒﻌﺾ‬
‫‪8‬‬
‫ﺟﻌﻠﻬﺎ ﻣُﺮﺍﺩﻓﺔ ﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺍﻟﺸﲑﺍﺯﻱ ﺟﺎﻣﻌﺔ ﻟﻠﻤﻔﻬﻮﻡ ﺑﻨﻮﻋﻴﻪ ﺇﺿﺎﻓﺔ ﺇﱃ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫‪9‬‬
‫‪ 7‬ـ ﻓﺤﻮ ﺍﳋﻄﺎﺏ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺃﻳﻀﺎ ﺍﺑﻦ ﺑﺮﻫﺎﻥ‪.‬‬

‫‪ ،137‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜـﺮ‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪:‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ 49 ،‬ﻭ ﺍﻟﺬﺧﲑﺓ )‪ ،(49/1‬ﺍ ﺸﺎ ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍﻟﺜﻤﻴﻨﺔ‪،‬‬
‫ﺍﻟﻮﺭﻭﺩ )‪ ،(107/1‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.67 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.49 ،‬‬
‫‪ 3‬ـ ﻫﻮ ﺣﺴﻦ ﺑﻦ ﻤﺪ ﺑﻦ ﻋﺒﺎﺱ ﺍ ﺸﺎ ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺍﻟﺘ ﻔﺔ ﺍﻟﺴﻨﻴﺔ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﻮﺭ ﺔ ﺍﻷﺭﺑﻌﻴﻨﻴﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪1399‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍﳉﻮﺍﻫﺮ ﺍﻟﺜﻤﻴﻨﺔ‪.57 ،‬‬
‫‪ 4‬ـ ﺍ ﺸﺎ ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍﻟﺜﻤﻴﻨﺔ‪ ،137 ،‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ )‪.(205/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ ﻟﻠﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟﺘﻠ ﻴﺺ )‪ ،(183/2‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(47/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(124/5‬‬
‫ﻭﺍﻧ ﺮ ﻟﻠﺜﺎ ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(317/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ، 302 ،‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(90/1‬‬
‫ﻭﺍﻧ ﺮ ﻟﻠﺜﺎﻟ ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،104 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.49 ،‬‬
‫‪ 6‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺃ ﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺑﺮﻫﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ ﰲ ﺍﻷﺻﻮﻝ‪ :‬ﺍﻟﺒﺴﻴ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 518‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﳊﺴﻴ ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،201 ،‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.198 ،‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺮﻫﺎﻥ‪ :‬ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻷﺻﻮﻝ )‪.(335/1‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(166/1‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(480/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪.104 ،‬‬
‫‪ 9‬ـ ﺍﺑﻦ ﺑﺮﻫﺎﻥ‪ :‬ﺍﻟﻮﺻﻮﻝ )‪.(335/1‬‬
‫‪27‬‬
‫ﻭ ﻬﺮﺓ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻓﻘﺪ ﺗﻮﺍ ﺄ ﻛﻠﻤﺘﻬﻢ ﰲ ﺇ ﻼ ﻫﺬﺍ ﺍﻻﺻﻄﻼ ﻋﻠﻰ ﻣﻔﻬﻮﻡ‬
‫ﺍ ﻮﺍﻓﻘﺔ؛ ﻗﺎﻝ ﺍﻟﻘﺮﺍﰲ‪..." :‬ﻭﻓ ﻮ ﺍ ﻄﺎﺏ ﻣﻌﻨﺎﻩ ﻣﻔﻬﻮﻣﻪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻓﻬﻤ ﻣﻦ ﻓ ﻮ ﻛﻼﻣﻪ ﻛـﺬﺍ‬
‫‪1‬‬
‫ﺃﻱ ﻣﻦ ﻣﻔﻬﻮﻣﻪ‪ ،‬ﻓﻮﺿﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺫﻟﻚ ﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ‪."...‬‬
‫‪ 8‬ـ ﺩﻟﻴﻞ ﺍﻟﻨﻄ ‪ :‬ﻭﻗﺪ ﺃﻟﻔﻴﺘﻬﺎ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺍﳊﻨﺎﺑﻠﺔ ﺧﺎﺻﺔ؛ ﻭﺃ ﱠﻭﻝ ﻣﻦ ﺃﺷﺎﺭ ﺇﱃ ﻫـﺬﻩ‬
‫ﺍﻟﺘﺴﻤﻴﺔ ﺑﺈﺷﺎﺭﺓ ﻋﺎﺑﺮﺓ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ُﻋﺪﱠﺗﻪ‪ 2،‬ﻭﺷ ﱠﻬﺮﻫﺎ ﺑﻌﺪﻩ ﺍﺑﻦ ﻋﻘﻴﻞ ﺑﺎﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻓﺬﻛﺮﻫﺎ ﰲ ﻋـ ﱠﺪﺓ‬
‫ﻣﻮﺍ ﻦ ﻣﻦ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪" :‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﻘ ﺣﻜﻢ ﺩﻟﻴﻞ ﺍﻟﻨﻄ ‪ ،‬ﺇﺫﺍ ﻛـﺎﻥ ﻣـﺴﻘﻄﺎ‬
‫‪3‬‬
‫ﻟﻠﻤﻨﻄﻮ ﺑﻪ"‪.‬‬
‫ﻭﻫﻲ ﻗﺮﻳﺒﺔ ﰲ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺗﺴﻤﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﺘـﻲ ﺳﻴﺄ ﲢﺮﻳﺮ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺗﺴﻤﻴﺔ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪:‬‬
‫ﻷ ﱠﻭﻝ ﻭﻫﻠﺔ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄـﺎﺏ‪ ،‬ﻭﺇ ـﺎﻝ‬ ‫ﺍﻟﻘﺎﺭ ﺼﱠﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻳﻠ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﻹ ﻼﻗﺎ ﺧﻼﻓﺎ ﻟﻐﲑﻩ‪.‬‬
‫ﻭﻟﻴ ﻫﻮ ﺑﺪﻋﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺄﻛﺜﺮ ﺍ ﺎﻟﻜﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﱠﻨﺴ ‪ ،‬ﻓﻼ ﻏﺮﻭ ﺃﻥ ﺪ ﻫﺬﻩ ﺍﻟﺘـﺴﻤﻴﺔ ﰲ‬
‫ﻨﺎﻳﺎ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﺍﻷﺻﻮﻟﻴﺔ؛‪ 4‬ﺍﻟ ﺗﻌﺪ ﺃﻗﺪﻡ ﻣﺼﺪﺭ ــ ﱠﳑﺎ ﻫﻮ ﲢ ﺃﻳﺪﻳﻨﺎ ﺍ ﻥ ــ ﰲ ﺃﺻـﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ﺍ ﺎﻟﻜﻲ‪.‬‬
‫ﻭﻫﺬﺍ ﺧﻼﻓﺎ ﺎ ُﺗﻮ ﻪ ﺎﻫﺮ ﻋﺒﺎﺭﺓ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍ ﻨ ﻮﻝ‪ ،‬ﻭﺍﻟﺘـﻲ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﺑﻦ ﻓﻮﺭﻙ ﻫﻮ ﺃ ﱠﻭﻝ‬
‫ﻣﻦ ﺃ ﻠ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﺣﻴ ﻗﺎﻝ‪" :‬ﻭﻗﺪ ﺑ ﱠﺪﻝ ﺍﺑﻦ ﻓﻮﺭﻙ ﻟﻔ ﺍ ﻔﻬﻮﻡ ﺑـﺪﻟﻴﻞ ﺍ ﻄـﺎﺏ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻘﺴﻢ؛ ﺎﻟﻔﺘﻪ ﻣﻨ ﻮﻡ ﺍﻟﻠﻔ "‪ 5،‬ﻭﻻ ﻳﻌ ﻫﺬﺍ ﻗﻄﻌﺎ ﺍﺳﺘ ﺜﺎﺭ ﺍ ﺎﻟﻜﻴﺔ ﺬﺍ ﺍﻹ ﻼ ‪ ،‬ﻓﻘﺪ ﺷـﺎﺭﻛﻬﻢ‬
‫‪6‬‬
‫ﻓﻴﻪ ﻏﲑﻫﻢ ﻣﻦ ﺑﻌﺾ ﺃﺻ ﺎﺏ ﺍ ﺬﺍﻫﺐ ﺍﻷﺧﺮ ‪.‬‬

‫‪ 1‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،50 ،‬ﻭﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(285/3‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟـﺔ )‪،(236/1‬‬
‫ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(47/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(124/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.302 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(472/2‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(272/3‬ﻭﺍﻧ ﺮ‪.(279 ،277 ،272 ،269 /3) :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.81 ،‬‬
‫‪ 5‬ـ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪.209 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(323/2‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(153/1‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،218 ،‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺎﻳـﺔ‬
‫ﺍﻟﺴﻮﻝ )‪ ،(197/2‬ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪ ،(98/1‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1065/3‬‬
‫‪28‬‬
‫ﺑﻘﻲ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺳﺮ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ؛ ﻭﻫﻮ ﻣﺎ ﺃﻓﺼﺢ ﺍﺑﻦ ﺍﻟﱠﻨﺠﺎﺭ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪..." :‬ﻭﺇﻧﻤـﺎ ـﻲ‬
‫ﺑﺬﻟﻚ؛ ﻷﻥ ﺩﻻﻟﺘﻪ ﻣﻦ ﺟﻨ ﺩﻻﻻ ﺍ ﻄﺎﺏ‪ ،‬ﺃﻭ ﻷﻥ ﺍ ﻄﺎﺏ ﺩﺍﻝ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺎﻟﻔﺘـﻪ ﻣﻨ ـﻮﻡ‬
‫‪1‬‬
‫ﺍ ﻄﺎﺏ"‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﱠﺘﻌﺪﺩ ﰲ ﺗﺴﻤﻴﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻻ ﻳﻘﺪﻡ ﺷﻴ ﺎ ﻭﻻ ﻳ ﺧﺮﻩ‪ ،‬ﻛﻤﺎ ﻗـﺎﻝ‬
‫‪2‬‬
‫ﺍﻟﻐﺰﺍﱄ‪ ... " :‬ﻭﺭ ﺎ ُﺳﻤﻲ ﻫﺬﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻻ ﺍﻟﺘﻔﺎ ﺇﱃ ﺍﻷﺳﺎﻣﻲ"‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﺭﺻﲔ؛ ﻓﺈﻥ ﺍﻟﻌ ﺓ ﺑﺎ ﺴﻤﻴﺎ ﻻ ﺑﺎﻷ ﺎﺀ‪ ،‬ﻭﻻ ﻣﺸﺎ ﱠﺣﺔ ﰲ ﺍﻻﺻﻄﻼ ﺇﺫﺍ ﻋُـ ِﺮ‬
‫ﺍ ﻌﻨـﻲ؛ ﻷﻥ ﻭﺿﻊ ﻫﺬﻩ ﺍﻷﻟﻔﺎ ﺑﺈﺯﺍﺀ ﻫﺬﻩ ﺍ ﻌﺎ ﺍ ﺬﻛﻮﺭﺓ ﻫﺎﻫﻨﺎ‪ ،‬ﺍﺻﻄﻼﺣﻲ ﻻ ﻟﻐﻮﻱ‪ 3،‬ﺃﻱ ﺃﻥ‬
‫ﻛﻞ ﺃﺻﻮﱄ ﺘﺎﺭ ﺗﺴﻤﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺎ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻧﻄﺒﺎ ﺍﻟﺘـﺴﻤﻴﺔ ﺍﻻﺻـﻄﻼﺣﻴﺔ‬
‫ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ‪.‬‬
‫ﻭﻟﻠﻌﻠﻮﻱ‪ 4‬ﻛﻼﻡ ﺑﺪﻳﻊ ﺃﺳﻮﻗﻪ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ ﻟﻨﻔﺎﺳﺘﻪ ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍ ﻄﻠﻮﺏ‪ ،‬ﺣﻴـ ﻗـﺎﻝ‪:‬‬
‫"ﺍ ﻨﺎﻗﺸﺔ ﰲ ﺍﻷﻟﻔﺎ ﺑﻌﺪ ﻓﻬﻢ ﻣﻌﻨﺎﻫﺎ ﻟﻴﺴ ﻣﻦ ﺷﺄﻥ ﺍ ﻘﻘﲔ‪ ،‬ﻭﺭ ﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺍ ﺼﻠﲔ ﺃﻭ ﺍﻟﻔﻀﻼﺀ ﺑﺪﻝ‬
‫ﺍ ﻘﻘﲔ‪ ،‬ﺑﻞ ﺷﺄ ﻢ ﺑﻴﺎﻥ ﺎﻣﻠﻬﺎ ﺍﻟﺼ ﻴ ﺔ‪ ،‬ﻭﻻ ﻳﺸﺘﻐﻠﻮﻥ ﺑﺬﻟﻚ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺒﻌﻴـﺔ؛ ﺗـﺪﺭﻳﺒﺎ‬
‫‪5‬‬
‫ﻟﻠﻤﺘﻌﻠﻤﲔ‪ ،‬ﻭﺇﺭﺷﺎﺩﺍ ﻟﻠﻄﺎﻟﺒﲔ"‪.‬‬
‫ﻭﺇﻥ ﻛﻨ ﺃﺭ ﺃﻭﻟﻮﻳﺔ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺗﺴﻤﻴ ﻣﻔﻬﻮﻡ ﺍ ﺎﻟﻔﺔ ﻭﺩﻟﻴﻞ ﺍ ﻄـﺎﺏ ﰲ ﺍﻟﺒ ـﻮ‬
‫ﺃﻗ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﺍ ﻠﻌ ﻋﻠﻴﻪ‪ ،‬ﻋﻠـﻰ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ؛ ﻭﺫﻟﻚ ﻟﺸﻴﻮ ﺍﺳﺘﻌﻤﺎ ﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﻓﺈﱠﻧ‬
‫ﻣﻦ ﺍﺻﻄﻠﺢ ﻤﺎ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ ﺃﻭ ﻏﲑﻩ ﻼ ﺍﻟﺘﺴﻤﻴﺎ ﺍﻷﺧﺮ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻤﻦ ﺍ ﺴﺘ ـﺴﻦ‬
‫ﲡﻨﺐ ﻏﲑ ﻫﺎﺗﲔ ﺍﻟﺘﺴﻤﻴﺘﲔ ﺩﻓﻌﺎ ﻟﻼﻟﺘﺒﺎﺱ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺯﻳﻞ ﺑﺎﻟﺘﻮﺿﻴﺢ ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(489/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(132/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪،‬‬
‫‪.303‬‬
‫‪ 2‬ـ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.265 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.50 ،‬‬
‫‪ 4‬ـ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﻣﺎﻟﻜﻲ ﺍ ﺬﻫﺐ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪1230‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ )‪ ،(491/1‬ﻛ ﺎﻟﺔ‪ :‬ﻣﻌﺠﻢ ﺍ ﻟﻔﲔ )‪.(220/2‬‬
‫‪ 5‬ـ ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(87/1‬‬
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 ‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪ :‬ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍ ﺎﻫﺎﺕ ﺍﻷﺻﻮﻟﻴ ﰲ ﺪﻳﺪ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪:‬‬

‫ﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻌﻲ ﻷﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﺃﻣﻜﻨ ﺃﻥ ﺃﺻﻨﻔﻬﺎ ﺇﱃ ﺻﻨﻔﲔ‪:‬‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﺘﻔ ﻋﻠﻴﻬﺎ ﻣﻦ ﻴﺚ ﺍﻟﺬﻛﺮ‬
‫ـ ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬
‫‪1‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪" :‬ﻫﻮ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺬﺍ ﺑﺄﺣﺪ ﺍﻷﻭﺻﺎ "‪.‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪:‬‬
‫‪2‬‬
‫ـ ﺍﺳﺘﺪﻝ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻧﺼﺮ ﺑﻘﻮﻝ ﺍﷲ ‪ ] :Ι‬ﻭﻣﻦ ﻗﺘﻞ ﻣ ﻣﻨﺎ ﻄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣ ﻣﻨـﺔ‪،[...‬‬
‫‪3‬‬
‫ﻋﻠﻰ ﺃﱠﻧﻪ ﻻ ﻛﻔﺎﺭﺓ ﰲ ﻗﺘﻞ ﻛﺎﻓﺮ‪.‬‬
‫‪5‬‬
‫ـ ﻗﺎﻝ ﺃ ﺪ ﰲ ﺣﺪﻳ " ﻻ ﻭﺻﱠﻴﺔ ﻟﻮﺍﺭ "‪ 4،‬ﺃﱠﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﺗﺜﺒ ﻦ ﻻ ﻳﺮ ‪.‬‬
‫ﺧ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﰲ ﻗﻮﻟﻪ ‪ ] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨـﻮﺍ ﺇ ﺟـﺎﺀﻛﻢ‬ ‫ـ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻷﺷﻌﺮﻱ ﰲ ﺇ ﺒﺎ‬
‫‪7‬‬
‫ﻓﺎﺳ ﺑﻨﺒ ﻓﺘﺒﻴﻨﻮﺍ[‪ 6،‬ﻭﻗﺎﻝ‪" :‬ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﻝ ﻼﻓﻪ"‪.‬‬
‫ـ ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ " :‬ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔ ﺍﻟﺬﻱ ُﻋﻠ ﺍﳊﻜﻢ ﻓﻴﻪ ﺑﺸﺮ ‪ ،‬ﻋﻠﻰ ﺒﻮ ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﳊﻜـﻢ‬
‫‪8‬‬
‫ﻟﻠﻤﺴﻜﻮ ﺍﻟﺬﻱ ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺫﻟﻚ ﺍﻟﺸﺮ "‪.‬‬
‫ﻭ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍ ﺮﺍﺩ ﺑﺎﻟﺸﺮ ﻫﻨﺎ؛ ﻫﻮ ﻣﺎ ﻋﻠ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﺑﺄﺩﺍﺓ ﺍﻟﺸﺮ ﻛـ‪:‬‬
‫ﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻫـﻮ ﻗﺴﻴـﻢ‬‫ﺸﺮ ﺍﻟ ﱠ‬
‫ﺇﻥ ﻭﺇﺫﺍ ﻭ ﻮ ﺎ‪ ،‬ﻭﻫﻮ ﺍ ﺴ ﱠﻤﻰ ﺑﺎﻟﺸﺮ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﻟﻴ ﻣﺮﺍﺩﻧﺎ ﺍﻟ ﱠ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(155/5‬‬

‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.91:‬‬
‫‪ 3‬ـ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪.(845/2‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﺭ ‪ ،‬ﺭﻗﻢ ‪ ،2870‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻣـﺎ‬
‫ﺟﺎﺀ ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭ ‪ ،‬ﺭﻗﻢ ‪ ،2110‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭ ‪ ،‬ﺭﻗﻢ ‪ ،2713‬ﻛﻠﻬﻢ ﻋﻦ ﺃ ﺃﻣﺎﻣﺔ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1069/3‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍ ‪.6 :‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟﺘﻠ ﻴﺺ )‪ ،(185/2‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،265 ،‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(238/1‬‬
‫‪ 8‬ـ ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(613/1‬‬
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 ‫‪1‬‬
‫ﺍﻟﺴﺒﺐ ﻭﺍ ﺎﻧﻊ‪.‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪ :‬ﺍﺳﺘﺪﻻﻝ ﺑﻌﺾ ﺍﻟﱠﺘﺎﺑﻌﲔ ﺑﻘﻮﻝ ﺍﷲ ‪ ] :Υ‬ﻭﺇ ﻛﻨﺘﻢ ﻋﻠ ﺳﻔﺮ ﻭﻟﻢ ﺗ ﺪﻭﺍ ﻛﺎﺗﺒﺎ ﻓﺮﻫﺎ‬
‫‪3‬‬
‫ﻣﻘﺒﻮﺿﺔ‪ 2،[...‬ﻋﻠﻰ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟ ﱠﺮﻫﻦ ﺇﻻ ﰲ ﺍﻟﺴﻔﺮ‪.‬‬
‫ـ ﺛﺎﻟ ﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟ ﺎﻳﺔ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ "ﺩﻻﻟﺔ ﺍﻟﻠﻔ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺣﻜﻢ ﻣﻘﻴﺪ ﺑﻐﺎﻳﺔ‪ ،‬ﻋﻠﻰ ﺒﻮ ﻧﻘـﻴﺾ ﺍﳊﻜـﻢ ﰲ‬
‫‪4‬‬
‫ﺍ ﺴﻜﻮ ﻋﻨﻪ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ"‪.‬‬
‫ﺎ ﻗﺒﻞ‬ ‫ﻭﻗﺪ ﻓ ﱠﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﲔ ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﺸﺮ ﺑﻔﺎﺭ ﺩﻗﻴ ؛ ﻭﻫﻮ ﺃﻥ ﺣﻜﻢ ﺍﻟﻐﺎﻳﺔ ﻳﺘﻌﻠ‬
‫‪5‬‬
‫ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺸﺮ ﻳﺘﻌﻠ ﺑﻪ ﺑﻌﺪ ﻭﺟﻮﺩﻩ‪.‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪:‬‬
‫ﺘـ‬ ‫ــ ﺍﺣﺘﺠﺎﺝ ﺍ ﺎﻟﻜﻴﺔ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻮﺍ ﻻ ﺗﻘﺮﺑﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺃﻧﺘﻢ ﺳـﻜﺎﺭ‬
‫ﺗﻌﻠﻤﻮﺍ ﻣﺎ ﺗﻘﻮﻟﻮ ﻭﻻ ﺟﻨﺒﺎ ﺇﻟﺎ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﺘ ﺗ ﺘﺴﻠﻮﺍ‪ 6،[...‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺴﻞ ﳚﺰ ﻋﻦ ﺍﻟﻮﺿﻮﺀ؛ ﻷﻥ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍ ﻳﺔ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺮﺑﺎﻥ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻐﺴﻞ‪ ،‬ﻓﻠـﻮﻻ ﺃﻥ ﺍﻟﻐـﺴﻞ ﻳﻘـﻮﻡ ﻣﻘـﺎﻡ‬
‫‪7‬‬
‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻳﻜﻦ ﻟﻠﻤﻐﺘﺴﻞ ﺃﻥ ﻳﻘﺮﺏ ﺍﻟﺼﻼﺓ‪.‬‬
‫‪8‬‬
‫ﻮﻝ ﻋﻠﻴﻪ ﺍﳊﻮﻝ "‪.‬‬ ‫ـ ﺍﺷﺘﺮﺍ ﺍﳊﻮﻝ ﺑﻘﻮﻟﻪ ‪ " :ρ‬ﻻ ﺯﻛﺎﺓ ﰲ ﻣﺎﻝ ﺣ‬
‫ـ ﺭﺍﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‬

‫‪.307‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(505/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪،‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.283 :‬‬
‫‪ 3‬ـ ﻫﻮ ﻗﻮﻝ ﺎﻫﺪ؛ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮ ﻥ ﺍﻟﻌ ﻴﻢ )‪ ،(260/1‬ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻨﻪ ﺍﺑﻦ ﺍﻟﻌﺮ ﺑﻘﻮﻟﻪ‪..." :‬ﻭﻛﺎﻓﺔ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻋﻠﻰ ﺭﺩ ﺫﻟﻚ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺇﻥ ﺧﺮﺝ ﺮﺝ ﺍﻟﺸﺮ ‪ ،‬ﻓﺎ ﺮﺍﺩ ﺑﻪ ﻏﺎﻟﺐ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻨ ‪ ε‬ﺍﺑﺘﺎ ﰲ ﺍﳊـﻀﺮ‬
‫ﻭﺭﻫﻦ ﻭ ﻳﻜﺘﺐ ‪ ."..‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(260/1‬‬
‫‪ 4‬ـ ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ‪.173 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(250/1‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.43 :‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.422 ،‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(44/2‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(177/5‬‬
‫ﻭﺍﳊﺪﻳ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﺳﺘﻔﺎﺩ ﻣﺎﻻ‪ ،‬ﺭﻗﻢ ‪ 1792‬ﻣﻦ ﺣﺪﻳ ﺃﻡ ﺍ ﻣﻨﲔ ﻋﺎﺋﺸﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺰﻳﻠﻌﻲ ﺃﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺣﺎﺭ ﺔ ﺑﻦ ﺃ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻫﻮ ﺿﻌﻴ ‪ .‬ﺍﻧ ﺮ‪ :‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ )‪.(330/2‬‬
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 ‫‪1‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪" :‬ﻫﻮ ﺍﻧﺘﻔﺎﺀ ﺍ ﺼﻮﺭ ﻋﻦ ﻏﲑ ﻣﺎ ﺣﺼﺮ ﻓﻴﻪ‪ ،‬ﻭ ﺒﻮ ﻧﻘﻴﻀﻪ ﻟﻪ"‪.‬‬
‫ﻛـﺒﲑ ﰲ‬ ‫‪ 2‬ـ ﺻﻴ ﺍﳊﺼﺮ ﻭﺃﻣ ﻠﺘﻪ‪ :‬ﻳﺘﻤﻴﺰ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﺑﺘﻌﺪﺩ ﺻﻴﻐﻪ‪ ،‬ﻭﺇﻥ ﺣـﺼﻞ ﺧـﻼ‬
‫ﺃﻛﺜﺮﻫﺎ؛ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻮﻛﺎ ﺃﱠﻧﻪ ﺗﺘﺒﻌﻬﺎ ﻣﻦ ﻣ ﻟﻔﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻴﺎﻥ؛ ﻓﻮﺟﺪﻫﺎ ﺗﺮﺑﻮﺍ ﻋﻠﻰ ﺴﺔ ﻋـﺸﺮ‬
‫‪2‬‬
‫ﻧﻮﻋﺎ‪ ،‬ﻭﺃﱠﻧﻪ ﻊ ﰲ ﺗﻘﺮﻳﺮ ﺫﻟﻚ ﺜﺎ‪.‬‬
‫ﻭﺳﺄﺫﻛﺮ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺃﺷﻬﺮ ﺍﻟﺼﻴ ﺍﻟ ﺗﺪﺍﻭﻟﺘﻬﺎ ﻛﺘﺐ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃ ـ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑﺘﻘﺪﻡ ﺍﻟﻨﻔﻲ ﻋﻠ ﺇﻻ‪ :‬ﻭﻫﻲ ﺃﻗﻮ ﻫﺬﻩ ﺍﻟﺼﻴ ﻋﻠﻰ ﺍﻹ ـﻼ ‪ ،‬ﻭﻣﺜﺎ ـﺎ‬
‫‪3‬‬
‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﺏ ــ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑ ﻧﻤﺎ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﻟﻨ ‪ " :ρ‬ﺇﱠﻧﻤﺎ ﺍﻟﻮﻻﺀ ﻦ ﺃﻋﺘـ " ؛‪ 4‬ﺍﻟـﺬﻱ ﺩﻝ‬
‫‪5‬‬
‫ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻻﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻦ ﺃﻋﺘ ‪.‬‬
‫ﺝ ـ ﻣﻔﻬﻮﻡ ﺼﺮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﳋ ﺑ ﻳﻜﻮ ﻣﻌﺮﻓﺎ ﺑﺎﻟﻼﻡ ﺃﻭ ﺍﻹﺿﺎﻓﺔ‪:‬‬
‫ــ ﻓﻤﺜﺎﻝ ﺍ ﻌﺮ ﺑﺎﻟﻼﻡ ﻗﻮﻟﻪ ‪" :ρ‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍ ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ" ؛‪ 6‬ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﺃﺻـﻞ ﰲ‬
‫ﺇﳊﺎ ﺍﻟﻮﻟﺪ ﺑﺼﺎﺣﺐ ﺍﻟﻔﺮﺍ ‪ ،‬ﻭﺇﻥ ﺮﺃ ﻋﻠﻴﻪ ﻭ ﺀ ﺮﻡ‪ 7،‬ﻭﻗﺪ ﺩﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺣﺼﺮ ﺍ ﺒﺘـﺪﺃ‬
‫ﰲ ﺍ ﺍ ﻌ ﱠﺮ ﺑﺎﻟﻼﻡ‪.‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ؛ ﻗﻮﻝ ﺍﻟﻨ ‪" :ρ‬ﺫﻛﺎﺓ ﺍﳉﻨﲔ ﺫﻛﺎﺓ ﺃﻣﻪ"‪ 8،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟ ﺑﻪ ﺍ ﺎﻟﻜﻴﺔ‬ ‫ــ ﻣﺜﺎﻝ ﺍ ﻌﺮ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﳉﻨﲔ ﺇﺫﺍ ﺧﺮﺝ ﻛﺎﻣﻞ ﺍ ﻠﻘﺔ ﻣﻴﺘﺎ ﺑﻌﺪ ﺫﻛﺎﺓ ﺃﻣﻪ ﺟﺎﺯ ﺃﻛﻠﻪ؛ ﻷﱠﻧﻪ ‪ ρ‬ﺣﺼﺮ ﺫﻛﺎﺓ ﺍﳉﻨﲔ ﰲ‬
‫‪9‬‬
‫ﺫﻛﺎﺓ ﺃﻣﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﺪﺭﺟﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻴ ﻛﻞ ﺑﺬﻛﺎﺓ ﺃﻣﻪ ﺍﻟ ﻓﻴﻬﺎ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﻻ ﻳﻔﺘﻘﺮ ﺇﱃ ﺫﻛﺎﺓ ﺃﺧﺮ ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(366/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.309 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(181/5‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(174/2‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺒﺔ‪ ،‬ﺑﺎﺏ ﻗﺒﻮﻝ ﺍ ﺪﻳﺔ‪ ،‬ﺭﻗﻢ ‪ ،2578‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﺘ ‪ ،‬ﺑﺎﺏ ﺇﻧﻤﺎ ﺍﻟﻮﻻﺀ ﻦ ﺃﻋﺘ ‪ ،‬ﺭﻗـﻢ‬
‫‪ ،1504‬ﻛﻼ ﺎ ﻣﻦ ﺣﺪﻳ ﺃﻡ ﺍ ﻣﻨﲔ ﻋﺎﺋﺸﺔ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(478/2‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(183/5‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﻮﺻﻮﻝ‪ ،171 ،‬ﺍﺑـﻦ‬
‫ﺑﺎﺩﻳ ‪ :‬ﻣﺒﺎﺩ ﺍﻷﺻﻮﻝ‪ ،29 ،‬ﻭﻳﻨﺎﺯ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﻛﻮﻧﻪ ﺍﺣﺘﺠﺎﺟﺎ ﺑﺎ ﻔﻬﻮﻡ؛ ﺍﻧ ﺮ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(335/2‬‬
‫‪ 6‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍ ﺣﺮﺓ ﻛﺎﻧ ﺃﻭ ﺃﻣﺔ‪ ،‬ﺭﻗﻢ ‪ 6749‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎ ‪ ،‬ﺑـﺎﺏ‬
‫ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍ ‪ ،‬ﺭﻗﻢ ‪ ،1457‬ﻛﻼ ﺎ ﻣﻦ ﺣﺪﻳ ﺃﻡ ﺍ ﻣﻨﲔ ﻋﺎﺋﺸﺔ‪.‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(70/4‬‬
‫‪ 8‬ـ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷ ﻌﻤﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻛﺎﺓ ﺍﳉﻨﲔ‪ ،‬ﺭﻗﻢ ‪ ،1476‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳ ﺣﺴﻦ ﺻ ﻴﺢ‪ ،‬ﻭﺃﺑـﻮ‬
‫ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻛﺎﺓ ﺍﳉﻨﲔ‪ ،‬ﺭﻗﻢ ‪ ،2827‬ﻛﻼ ﺎ ﻣﻦ ﺣﺪﻳ ﺃ ﺳﻌﻴﺪ‪.‬‬
‫‪ 9‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،53 ،‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(254/2‬‬
‫‪32‬‬
 ‫ﺩ ـ ﺗﻘﺪ ﺍﳌﻌﻤﻮﻻﺕ ﻋﻠ ﻋﻮﺍﻣﻠﻬﺎ‪:‬‬
‫ـ ﻛﻘﻮﻟﻪ ‪ ] :Υ‬ﺇﻳﺎ ﻧﻌﺒﺪ ﻭﺇﻳﺎ ﻧﺴﺘﻌ [‪ 1،‬ﻓﻘﺪ ﺃﻓﺎﺩﻧﺎ ﺗﻘﺪ ﺍ ﻌﻤﻮﻝ ﺍﳊﺼﺮ؛ ﻓﻴﻔﻬﻢ ﻣﻨﻪ ﲢﺮ‬
‫‪2‬‬
‫ﺻﺮ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺄﻧﻮﺍﻋﻬﺎ ﻟﻐﲑﻩ ‪ ،Υ‬ﻻ ِﻟﻤﻠﻚ ﻣﻘﺮﺏ‪ ،‬ﻭﻻ ﻟﻨ ﻣﺮﺳﻞ‪.‬‬
‫ـ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺼﻨﻌﺎ ﻋﻠﻰ ﺃﻥ ﺮ ﺍﻟﻨ ﺎﺋﺮ ﻟﻠﻤﻘﺒﻮﺭﻳﻦ ﺷﺮﻙ ﺑﺎﷲ ‪ Υ‬ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ‪ ] :‬ﻓـﺼﻞ‬
‫‪4‬‬
‫ﻟﺮﺑ ﻭﺍﻧﺤﺮ[ ‪ 3،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ‪ ،‬ﺍ ﻔﻬﻮﻡ ﺍ ﺴﺘﻔﺎﺩ ﻣﻦ ﺗﻘﺪﻳـﻢ ﻣﺎ ﺣﻘﻪ ﺍﻟﺘﺄﺧﲑ‪.‬‬
‫ﻑ ـ ﺇﻓﺎﺩﺓ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺑ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋ ﺍﳊﺼﺮ‪ :‬ﻛﻘﻮﻝ ﺍﳊ ‪ ] :Ψ‬ﻭﺇ ﺟﻨـﺪﻧﺎ ﻟﻬـﻢ‬
‫‪6‬‬
‫ﺍﻟ ﺎﻟﺒﻮ [‪ " 5،‬ﻓﺈﱠﻧﻪ ﻳﺴ ﺇﻻ ﻟ ﻋﻼﻡ ﺑﺄﱠﻧﻬﻢ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ﺩﻭﻥ ﻏﲑﻫﻢ "‪.‬‬
‫ﺍﳊﺼﺮ‪ :‬ﻛﻘﻮﻟﻪ ‪ ...] :Ι‬ﺫﻟ ﻟﻤﻦ ﻟﻢ ﻳﻜﻦ ﺃﻫﻠـﻪ ﺎﺿـﺮ ﺍﻟﻤـﺴ ﺪ‬ ‫ـ ﺇﻓﺎﺩﺓ ﻟﻔ ﺫﻟ‬
‫‪8‬‬
‫ﺍﻟﺤﺮﺍﻡ‪ 7، [...‬ﺑﻞ ﺇﻥ ﺍﺑﻦ ﺍﻟﻌﺮ ﻋ ﱠﺪﻩ ﺃﻗﻮ ﺃﻟﻔﺎ ﺍﳊﺼﺮ‪.‬‬
‫ـ ﻻﻡ ﻛﻲ‪ :‬ﻭﻫﻮ ﻣﻨﺴﻮﺏ ﺇﱃ ﻣﺎﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻷﱠﻧﻪ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﺃﻛﻞ ﳊـﻢ ﺍ ﻴـﻞ‬
‫‪9‬‬
‫ﺑﻘﻮﻟﻪ ‪] :Ι‬ﻭﺍﻟﺨﻴﻞ ﻭﺍﻟﺒ ﺎﻝ ﻭﺍﻟﺤﻤﲑ ﻟﺘﺮﻛﺒﻮﻫﺎ ﻭﺯﻳﻨﺔ‪. [...‬‬
‫ــ ﺍﻹﺿﺎﻓﺔ ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺃ ﺪ ﺮﻣﺔ ﻛﺸ ﺍ ﺴﻠﻤﺔ ﺭﺃﺳﻬﺎ ﻋﻨﺪ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﺬ ﱠﻣﺔ؛ ﻷﻥ ﺍﷲ‬
‫‪ Υ‬ﻳﻘﻮﻝ‪...] :‬ﻭﻻ ﻳﺒﺪﻳﻦ ﺯﻳﻨﺘﻬﻦ ﺇﻟﺎ ﻟﺒﻌﻮﻟﺘﻬﻦ ﺃﻭ ‪ ...‬ﺃﻭ ﻧﺴﺎﺋﻬﻦ ‪ 10،[...‬ﻓﻔﻬﻢ ﻣﻦ ﺍﻹﺿﺎﻓﺔ ـﺼﻴﺺ‬
‫ﺣﻞ ﺍﻟﻜﺸ ﺑﺎﻟﻨﺴﺎﺀ ﺍ ﺴﻠﻤﺎ ‪ ،‬ﻭ ﻔﻬﻮﻣﻪ ﻋﺪﻡ ﺟﻮﺍﺯ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﺃﻣﺎﻡ ﺍﻟﻜﺎﻓﺮﺍ ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪.4 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪ ،251 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(111/1‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﻜﻮ ﺮ‪.2 :‬‬
‫‪ 4‬ـ ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺗﻄﻬﲑ ﺍﻻﻋﺘﻘﺎﺩ‪.65 ،‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎ ‪.173 :‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(521/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(189/5‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟـﺴﺎﺋﻞ‪،‬‬
‫‪.251‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.196 :‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(519/2‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(393/1‬ﻭﺳﻴﺄ ﺗﻔﺼﻴﻞ ﺍ ﺴﺄﻟﺔ ﻻﺣﻘﺎ‪.‬‬
‫‪ 9‬ـ ﺳﻮﺭﺓ ﺍﻟﻨ ﻞ‪.8 :‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 26 ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(519/2‬ﻭﺳﻴﺄ ﺗﻔﺼﻴﻞ ﺍ ﺴﺄﻟﺔ ﻻﺣﻘﺎ‪.‬‬
‫‪ 10‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.31 :‬‬
‫‪33‬‬
 ‫ﺎﻣﺴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‬ ‫ـ‬

‫ﺣﻜـﻢ‬ ‫‪ ،‬ﻋﻠﻰ ﺒﻮ‬ ‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ " :‬ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﱠﻨﺺ ﺍﻟﺬﻱ ﻗﻴﺪ ﺍﳊﻜﻢ ﻓﻴـﻪ ﺑﻌﺪﺩ ﺼﻮ‬
‫‪1‬‬
‫ﺎﻟ ﳊﻜﻢ ﺍ ﻨﻄﻮ ؛ ﻻﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﻟﻘﻴﺪ"‪.‬‬ ‫ﻟﻠﻤﺴﻜﻮ‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪:‬‬
‫ــ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻀﺮﺑﺘﲔ ﰲ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻔﻬﻮﻡ ﻣﺎ ﺭُﻭﻱ ﻋﻨﻪ ‪ ρ‬ﺃﻧﱠـﻪ ﻗـﺎﻝ‪:‬‬
‫‪2‬‬
‫"ﺍﻟﺘﻴﻤﻢ ﺿﺮﺑﺘﺎﻥ‪ ،‬ﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ ﻭﺿﺮﺑﺔ ﻟﻠﻴﺪﻳﻦ ﺇﱃ ﺍ ﺮﻓﻘﲔ"‪.‬‬
‫ﻤﻞ ﺍ ﺒ "‪ 3،‬ﻋﻠﻰ ﺃﻥ‬ ‫ـ ﺍﺣﺘﺠﺎﺝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﰲ ﻗﻮﻟﻪ ‪" :ρ‬ﺇﺫﺍ ﺑﻠ ﺍ ﺎﺀ ﻗﻠﺘﲔ‬
‫‪4‬‬
‫ﻣﺎﺩﻭﻥ ﺍﻟﻘﻠﺘﲔ ﻣﻦ ﺍ ﺎﺀ ﻳﺘﻨﺠ ﺇﺫﺍ ﻞ ﺍ ﺒ ﻭﻟﻮ ﻳﺘﻐﲑ‪.‬‬
‫ــ ﻗﻮﻝ ﺃ ﺪ ﺑﺎﻟﺘ ﺮ ﺑﺎﻟﺮﺿﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﺇﺣﺪ ﺍﻟﺮﻭﺍﻳﺎ ﻋﻨﻪ؛ ﻭﻋﻤﺪﺗﻪ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﰲ ﻗﻮﻝ‬
‫‪5‬‬
‫ﺼﺘﺎﻥ"‪.‬‬ ‫ﺍﻟﻨ ‪ " :ρ‬ﻻ ﲢﺮﻡ ﺍﻟ ﱠﺮﺿﻌﺔ ﺃﻭ ﺍﻟ ﱠﺮﺿﻌﺘﺎﻥ ﺃﻭ ﺍ ﱠ‬
‫ﺼﺔ ﻭﺍ ﱠ‬
‫ـ ﺳﺎﺩﺳﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪:‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪" :‬ﻫﻮ ﺩﻻﻟﺔ ﻣﻨﻄﻮ ﺍﺳﻢ ﺟﻨ ‪ ،‬ﺃﻭ ﺍﺳﻢ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻧﻔﻲ ﺣﻜﻤﻪ ﺍ ـﺬﻛﻮﺭ ﻋﻤﱠـﺎ‬
‫‪6‬‬
‫ﻋﺪﺍﻩ"‪.‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪:‬‬

‫ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(449/2‬‬

‫‪ 1‬ـ ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(618/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(169/1‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪.257 ،‬‬
‫ﻭﺍﳊﺪﻳ ﺃﺧﺮﺟﻪ ﺍﻟﺪﺭﺍﻗﻄ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺭﻗﻢ ‪ ،691‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍ ﺴﺘﺪﺭﻙ‪ ،‬ﺭﻗﻢ ‪ ،634‬ﻣﻦ ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺻ ﺢ ﺍﻟﺪﺍﺭﻗﻄ‬
‫ﻭﻗﻔﻪ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﻔﻘﻴﻪ )‪.(73/1‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﺠ ﺍ ﺎﺀ‪ ،‬ﺭﻗﻢ ‪ ،63‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍ ـﺎﺀ ﻻ‬
‫ﻳﻨﺠﺴﻪ ﺷﻲﺀ‪ ،‬ﺭﻗﻢ ‪ ،67‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻮﻗﻴ ﰲ ﺍ ﺎﺀ‪ ،‬ﺭﻗﻢ ‪ ،52‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑـﺎﺏ‬
‫ﻣﻘﺪﺍﺭ ﺍ ﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻨﺠ ‪ ،‬ﺭﻗﻢ ‪ ،517‬ﻛﻠﻬﻢ ﻣﻦ ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(238/1‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،422 ،‬ﺍﻟﻄﻮﰲ‪ :‬ﺷـﺮ ﺘـﺼﺮ ﺍﻟﺮﻭﺿـﺔ‬
‫)‪.(771/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(450/2‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(198/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(194/9‬‬
‫ﻭﺍﳊﺪﻳ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎ ‪ ،‬ﺑﺎﺏ ﰲ ﺍ ﺼﺔ ﻭﺍ ﺼﺘﺎﻥ‪ ،‬ﺭﻗﻢ ‪ ،1450‬ﻋﻦ ﺃﻡ ﺍﻟﻔﻀﻞ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 6‬ـ ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ‪.173 ،‬‬
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‫ــ ﺍﺣﺘﺠﺎﺝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻔﻬﻮﻡ ﻗﻮﻟﻪ ‪..." : ρ‬ﻭﺟﻌﻠ ﺗﺮﺑﺘﻬﺎ ﻟﻨﺎ ﻬﻮﺭﺍ ﺇﺫﺍ ﺪ ﺍ ﺎﺀ"‪ 1،‬ﻋﻠﻰ‬
‫ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻐﲑ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺍﻓـﻲ ﻭﻛﺬﺍ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺄﻥ ﺍﺳﺘﺪﻻ ﻢ ﻋﻠﻴﻞ ؛‬

‫‪2‬‬
‫ﻷﻥ ﺍﻟﺘﺮﺍﺏ ﺍﺳﻢ ﺫﺍ ‪ ،‬ﻭﻻ ﻣﻔﻬﻮﻡ ِﻟﻠﻘﺐ‪.‬‬
‫ــ ﺼﻴﺺ ﺍﻷﺻﻨﺎ ﺍﻟﺮﺑﻮﻳﺔ ﺍﻟﺴﺘﺔ ﺑﺎﻟﺘ ﺮ ‪ ،‬ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﻟﻪ ‪" :ρ‬ﺍﻟﺬﻫﺐ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔ ﱠ‬
‫ﻀﺔ‬
‫ﻀﺔ‪ ،‬ﻭﺍﻟ ﺑﺎﻟ ‪ ،‬ﻭﺍﻟﺸﻌﲑ ﺑﺎﻟﺸﻌﲑ‪ ،‬ﻭﺍﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮ‪ ،‬ﻭﺍ ﻠﺢ ﺑﺎ ﻠﺢ‪ ،‬ﻣﺜﻼ ﺜﻞ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ‪ ،‬ﻳﺪﺍ ﺑﻴﺪ‪،‬‬
‫ﺑﺎﻟﻔ ﱠ‬
‫‪3‬‬
‫ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔ ﻫﺬﻩ ﺍﻷﺻﻨﺎ ﻓﺒﻴﻌﻮﺍ ﻛﻴ ﺷ ﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﻳﺪﺍ ﺑﻴﺪ"‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻣﻦ ﻴﺚ ﺍﻟﺬﻛﺮ‬
‫ـ ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﺔ‬
‫‪4‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ " ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻌﻠﺔ "‪.‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﱠﳑﻦ ﻗ ﱠ‬
‫ﺴﻢ ﻫﺬﺍ ﺍﻟﺘﻘـﺴﻴﻢ؛ ﺍﻟﻘـﺮﺍﰲ ﻭ ﺍﻟﺰﺭﻛـﺸﻲ‬
‫‪5‬‬
‫ﻭﺍﻟﺸﻮﻛﺎ ‪ ،‬ﻭﺗﺒﻌﻬﻢ ﺑﻌﺾ ﺍ ﻌﺎﺻﺮﻳﻦ‪.‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪:‬‬
‫ــ ﺳ ﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﻋﻦ ﺍﻟﺒﺎﺫ ‪ 6،‬ﻓﻘﺎﻝ‪" :‬ﺳﺒ ﱠﻤﺪ ﺍﻟﺒﺎﺫ ؛ ﻓﻤﺎ ﺃﺳﻜﺮ ﻓﻬﻮ ﺣﺮﺍﻡ"‪ 7،‬ﻓﻬﺬﺍ‬
‫ﺗﻌﻠﻴ ﳊﻜﻢ ﺍﳊﺮﻣﺔ ﺑﻌﻠﺔ ﺍﻹﺳﻜﺎﺭ؛ ﻓﻴﻨﺘﻔﻲ ﺍﳊﻜﻢ ﺑﺎﻧﺘﻔﺎﺋﻬﺎ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍ ﺴﺎﺟﺪ‪ ،‬ﺭﻗﻢ ‪ ،522‬ﻣﻦ ﺣﺪﻳ ﺣﺬﻳﻔﺔ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1393/3‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،514 ،‬ﻟﻜﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﻨﺎﺯﻋﻮﻥ ﰲ ﻫﺬﺍ‪ ،‬ﻭ ﻢ‬
‫ﻋﺪﺓ ﺗﻮﺟﻴﻬﺎ ؛ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(151/5‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪.(334/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،270 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(50/2‬‬
‫ﻭﺍﳊﺪﻳ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣ ﰲ ﻛﺘﺎﺏ ﺍ ﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﺮ ﻭﺑﻴﻊ ﺍﻟﺬﻫﺐ ﺑﺎﻟﻮﺭ ﻧﻘﺪﺍ‪ ،‬ﺭﻗﻢ ‪.1586‬‬
‫‪ 4‬ـ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(163/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.307 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ (1391/3‬ﻭﺍﻟﺬﺧﲑﺓ )‪ ،(64/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(163/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ‬
‫ﺍﻟﻔ ﻮﻝ‪ ،307 ،‬ﺍﻟﻔﺎﺳﻲ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،202 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪ (110/1‬ﻭﺍ ﺬﻛﺮﺓ‪.238 ،‬‬
‫‪ 6‬ـ ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ ﻫﻮ ﻧﻮ ﻣﻦ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺼﲑ ﺍ ﻄﺒﻮ ‪ ،‬ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﻣﺸﺎﺭ ﺍﻷﻧﻮﺍﺭ )‪ ،(110/1‬ﻣﺎﺩﺓ‪ :‬ﺏ ﺫ ‪.‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪.(1391/3‬‬
‫ﻭﺍﻷ ﺮ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺫ ﻭﻣﻦ ﻰ ﻋﻦ ﻛﻞ ﻣﺴﻜﺮ ﻣﻦ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺭﻗﻢ ‪.5598‬‬
‫‪35‬‬
‫‪1‬‬
‫ــ ﻣﺜﺎﻟﻪ ﺃﻳﻀﺎ ﻗﻮﻝ ﺍﻟﻨ ‪ " : ρ‬ﺇﱠﻧﻤﺎ ﻴﺘﻜﻢ ﻋﻦ ﺍﺩﺧﺎﺭ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ ﻣﻦ ﺃﺟﻞ ﺍﻟ ﱠﺪﺍﻓـﺔ "‪،‬‬
‫ﻭﺍﻟ ﱠﺪﺍﻓﺔ ﻫﻢ ﺍﻟﻮﺍﻓﺪﻭﻥ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻴﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﺃﻥ ﺍﻟﱠﻨﻬﻲ ﻋﻦ ﺍﺩﺧﺎﺭ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ ﻣُﻠﻐﻰ‬
‫‪2‬‬
‫ﺣﲔ ﺍﻧﻘﻄﺎ ﺍﻟﻮﺍﻓﺪﻳﻦ؛ ﻷﱠﻧﻬﻢ ﻋﻠﺔ ﺍ ﻨﻊ‪.‬‬

‫ـ ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎ‬

‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪ ،‬ﻭ ﻜﻦ ﺗﻌﺮﻳﻔﻪ ﺑﻘﻮﻟﻨﺎ‪ :‬ﻫﻮ ﺗﻘﻴﻴﺪ ﺍﳊﻜﻢ ﺑﺰﻣﺎﻥ‪.‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻟﻘﺮﺍﰲ ﻭ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﻟﺸﻮﻛﺎ ‪ ،‬ﻭﺣﺪﺍ ﺣـﺪﻭﻫﻢ‬
‫‪3‬‬
‫ﺑﻌﺾ ﺍ ﻌﺎﺻﺮﻳﻦ‪.‬‬
‫‪ 3‬ــ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﳊ ‪ ] : Ψ‬ﺍﻟﺤ ﺃﺷﻬﺮ ﻣﻌﻠﻮﻣﺎﺕ‪ 4، [...‬ﻓﻴﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻻ ﻣﺸﺮﻭﻋﱠﻴﺔ ﻟﻠ‬
‫‪5‬‬
‫ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻷﺷﻬﺮ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ‪ :‬ﺯﻣﺎﻥ ﺍﳊ ﺃﺷﻬﺮ ﻣﻌﻠﻮﻣﺎ ‪.‬‬
‫ـ ﺛﺎﻟ ﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳌﻜﺎ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪ ،‬ﻭ ﻜﻦ ﺗﻌﺮﻳﻔﻪ ﺑﺄﱠﻧﻪ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﻜﺎﻥ‪.‬‬
‫‪6‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻫﻢ ﻧﻔ ﻣﻦ ﺫﻛﺮ ﻢ ﰲ ﺍﻟﻨﻮ ﺍﻟ ﱠ‬
‫ﺴﺎﺑ ‪.‬‬
‫‪ 3‬ــ ﻣ ﺎﻟﻪ ‪ :‬ﻗﻮﻟﻪ ﺍﷲ ‪] :Ι‬ﻻ ﺗﻘﻢ ﻓﻴﻪ ﺃﺑﺪﺍ‪[...‬؛‪ 7‬ﻓﺎﻟﺘﻘﻴﻴﺪ ﺑ ﺮ ﺍ ﻜﺎﻥ ﻭﻫﻮ ﻓﻴـﻪ‪ ،‬ﻳﻨﺒـﻪ ﺇﱃ‬
‫‪8‬‬
‫ﺍ ﻔﻬﻮﻡ ﺍ ﺎﻟ ‪ ،‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺍﻹﻗﺎﻣﺔ ﰲ ﻏﲑﻩ‪.‬‬
‫ـ ﺭﺍﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺎﻝ‬

‫‪ 1‬ـ ﺃﺧﺮﺟﻪ‪ :‬ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳ ﻛﻞ ﻣﻦ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺭﻗﻢ ‪ ، 5570‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻷﺿـﺎﺣﻲ‪،‬‬
‫ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺭﻗﻢ ‪ ،1971‬ﻣﻦ ﺣﺪﻳ ﺃﻡ ﺍ ﻣﻨﲔ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﻟﻠﻔ ﺴﻠﻢ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﻮ ﻲ‪ :‬ﻣﺒﺎﺣ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.83 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1391/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(175/5‬ﺍﺑـﻦ ﺍﻟﺘﻠﻤـﺴﺎ ‪ :‬ﺷـﺮ ﺍ ﻌـﺎ‬
‫)‪ ،(287/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،310 ،‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪ ،(96/1‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﻣﺒﺎﺩ ﺍﻷﺻﻮﻝ‪.30 ،‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.197 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(175/5‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(204/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،310 ،‬ﺍﺑـﻦ‬
‫ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﺷﺮ ﺍ ﻌﺎ )‪ ،(310/1‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪ ،246 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(110/1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ (1391/3‬ﻭﺍﻟﺬﺧﲑﺓ )‪ ،(63/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(176/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ‬
‫ﺍﻟﻔ ﻮﻝ‪ ،310 ،‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﻣﺒﺎﺩ ﺍﻷﺻﻮﻝ‪ ،30 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(110/1‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.108 :‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﻮ ﻲ‪ :‬ﻣﺒﺎﺣ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.83 ،‬‬
‫‪36‬‬
 ‫‪1‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ " ﺗﻘﻴﻴﺪ ﺍ ﻄﺎﺏ ﺑﺎﳊﺎﻝ"‪.‬‬
‫‪ 2‬ــ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﻭﺗﺒﻌﻪ ﺍﻟﺸﻮﻛﺎ ﻭﻗﺎﻝ‪" :‬ﻭﻗﺪ ﺫﻛـﺮﻩ‬
‫‪3‬‬
‫ُﺳﻠﻴﻢ ﺍﻟﺮﺍﺯﻱ‪ 2‬ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﺑﻦ ﻓﻮﺭﻙ"‪.‬‬
‫‪ 3‬ــ ﻣ ﺎﻟﻪ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ ‪ ] :Ι‬ﻭﻣﻦ ﻗﺘﻞ ﻣ ﻣﻨﺎ ﻄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣ ﻣﻨﺔ‪ 4،[...‬ﻋﻠﻰ ﺃﻧﱠـﻪ ﻻ‬
‫‪5‬‬
‫ﻛﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪﺍ‪.‬‬
‫ﺎﻣﺴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘ ﻨﺎﺀ‬ ‫ـ‬

‫ﺼﻮﺻﺔ ﺼﻮﺭﺓ‪ ،‬ﺩﺍﻝ ﻋﻠﻰ ﺃﻥ ﺍ ﺬﻛﻮﺭ‬ ‫‪ 1‬ــ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻭﺣﺪﻩ ﺃﻧﻪ ﻗﻮﻝ ﺫﻭ ﺻﻴ‬
‫‪6‬‬
‫ﻓﻴﻪ ﻟـﻢ ﻳﺮﺩ ﺑﺎﻟﻘﻮﻝ ﺍﻷ ﱠﻭﻝ"‪.‬‬
‫‪7‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻟﻐﺰﺍﱄ ﻭﺍ ﻣﺪﻱ ﻭﺍﻟﻘﺮﺍﰲ ﻭﺍﻟﺰﺭﻛﺸﻲ‪.‬‬
‫‪8‬‬
‫ﻣ ﺎﻟﻪ‪ :‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬ ‫ـ‬ ‫‪3‬‬
‫ـ ﺳﺎﺩﺳﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺇﻧﻤﺎ‬
‫‪9‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ " :‬ﻫﻮ ﻧﻔﻲ ﻏﲑ ﺍ ﺬﻛﻮﺭ ﰲ ﺍﻟﻜﻼﻡ ﺧﺮﺍ"‪.‬‬
‫‪10‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻋ ﱠﺪﻩ ﺍ ﻣﺪﻱ ﻋ ﱠﺪﺍ ﻻ ﺣ ﱠ‬
‫ﺠﺔ‪.‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪:‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(175/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.309 ،‬‬

‫‪ 2‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺳُﻠﻴﻢ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳُﻠﻴﻢ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻦ ﻛﺘﺒﻪ ﰲ ﺍﻟﻔﻘﻪ‪ :‬ﺍﻹﺷﺎﺭﺓ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 447‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ،132 ،‬ﺍﳊﺴﻴ ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.147 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(174/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.309 ،‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.91 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪ ،(843/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(380/9‬‬
‫‪ 6‬ـ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،257 ،‬ﺇﻧﻤﺎ ﺮ ﺗﻌﺮﻳ ﺍﻟﻐﺰﺍﱄ؛ ﻷﻧﱠﻪ ﻣﻦ ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﺗﻄﺮﻗﻮﺍ ﺬﺍ ﺍﻟﻨﻮ ‪ ،‬ﻭﺇﻥ ﺘ ﺑـﻪ؛‬
‫ﻭﻟﻐﲑﻩ ﺗﻌﺮﻳﻔﺎ ﺃﺧﺮ ﻻ ﺮﺝ ﰲ ﻠﺘﻬﺎ ﻋﻤﱠﺎ ﺫﻛﺮﻩ‪ ،‬ﺎ ﻓﻴﻬﺎ ﺗﻌﺮﻳ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺍﻧ ﺮ‪ :‬ﺍﺑـﻦ ﻓـﻮﺭﻙ‪ :‬ﺍﳊـﺪﻭﺩ‪، 143 ،‬‬
‫ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(279/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.223 ،‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،272 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(50/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻـﻮﻝ )‪ (1391/3‬ﻭﺍﻟـﺬﺧﲑﺓ‬
‫)‪ ،(63/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(180/5‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،272 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(50/2‬‬
‫‪ 9‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻲ )‪ ،(182/2‬ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(8/1‬‬
‫‪ 10‬ـ ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ 49/2‬ﻭ‪.(68‬‬
‫‪37‬‬
 ‫ـ ﻗﻮﻟﻪ ﺍﷲ ‪] : Υ‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛ ‪ 1،[ ....‬ﻓﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘ ﻘﺎ‬
‫ﻏﲑ ﻫﺬﻩ ﺍﻷﺻﻨﺎ ﻟﻠﺰﻛﺎﺓ‪.‬‬
‫‪3‬‬
‫ـ ﻗﻮﻝ ﺍﻟﻨ ‪" :ρ‬ﺇﱠﻧﻤﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﱠﻨﺴﻴ ﺔ"‪ 2،‬ﻓﻔﻬﻢ ﻣﻨﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﺃﱠﻧﻪ ﻻ ﺭﺑﺎ ﰲ ﺍﻟﻔﻀﻞ‪.‬‬

‫ـ ﺳﺎﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺼﺮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﳋ‬

‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ ‪ :‬ﻟـﻢ ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪4‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻋ ﱠﺪﻩ ﺍ ﻣﺪﻱ ﻋﺪﺍ ﻻ ﺣ ﱠ‬
‫ﺠﺔ‪.‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﺍﺳﺘﺪﻻﻝ ﺍﻟﻘﺮﺍﰲ ﻋﻠﻰ ﲢﺮ ﺇﺗﻴﺎﻥ ﺍ ﺮﺃﺓ ﰲ ﺩﺑﺮﻫﺎ؛ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻧﺴﺎ ﻛﻢ ـﺮ‬
‫ﻟﻜﻢ ﻓ ﺗﻮﺍ ﺮﺛﻜﻢ ﺃﻧ ﺷ ﺘﻢ‪ 5،[...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ ﺃﻥ ﺍ ﺒﺘﺪﺃ ﳚﺐ ﺍ ﺼﺎﺭﻩ ﰲ ﺍ ـ ؛ ﻓـﻼ‬
‫‪6‬‬
‫ﺼﻞ ﺍﻟﱠﻨﺴﻞ ﰲ ﻏﲑ ﺣﺎﻟﺔ ﺍﳊﺮ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﻌﻞ ﺍ ﻔﻀﻲ ﺇﱃ ﺍﻟﱠﻨﺴﻞ‪.‬‬
‫ـ ﺛﺎﻣﻨﺎ‪ :‬ﺍﻟﺘﻘﺴﻴﻢ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻟـﻢ ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪7‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻧﻔﺮﺩ ﺍﺑﻦ ﺍﻟﱠﻨﺠﺎﺭ ﻭﺍﺑﻦ ﻣﻔﻠﺢ ﺑﺬﻛﺮﻩ‪.‬‬
‫‪8‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﻟﻨ ‪ " :ρ‬ﺍﻟﺜﻴﺐ ﺃﺣ ﺑﻨﻔﺴﻬﺎ ﻭﺍﻟﺒﻜﺮ ﺗﺴﺘﺄﺫﻥ‪." ...‬‬
‫ﺍﻷﻭﺻﺎﻑ ﺍﻟ ﺗﻄﺮﺃ ﻭﺗﺰﻭﻝ ﺑﺎﳊﻜﻢ‬ ‫ـ ﺗﺎﺳﻌﺎ‪ :‬ﺼﻴ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪ 2‬ــ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻟﻐﺰﺍﱄ ﻭ ﺍ ﻣﺪﻱ ﻭﺿﻌﻔﺎﻩ‪ ،‬ﻭﺍﻋﺘ ﻩ ﺍﺑﻦ ﻗﺪﺍﻣـﺔ‪،‬‬
‫‪1‬‬
‫ﻭﺍﻗﺘﻔﻰ ﺃ ﺮﻩ ﺍﻟﻄﻮﰲ ﰲ ﺍﺧﺘﺼﺎﺭﻩ ﻟﻠﺮﻭﺿﺔ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.60 :‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﻔﻀﺔ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﺬﻫﺐ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﺭﻗﻢ ‪ ،4581‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍ ‪،‬‬
‫ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﻻ ﺭﺑﺎ ﺇﻻ ﰲ ﺍﻟﻨﺴﻴ ﺔ‪ ،‬ﺭﻗﻢ ‪ ،2257‬ﻭﺻ ﻪ ﺍﻷﻟﺒﺎ ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(208/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1105/3‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪.250 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ 50/2‬ﻭ‪.(68‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.223 :‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(417/4‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(504/3‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1088/3‬‬
‫‪ 8‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘ ﺬﺍﻥ ﺍﻟﺒﻜﺮ ﻭﺍﻷ ﰲ ﻧﻔﺴﻬﺎ ﺭﻗﻢ ‪ ،4‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘ ﺬﺍﻥ ﺍﻟﺜﻴﺐ‬
‫ﰲ ﺍﻟﻨﻜﺎ ‪ ،‬ﺭﻗﻢ ‪ ، 1421‬ﻛﻼ ﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪38‬‬
 ‫‪2‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﻟﻨ ‪ " :ρ‬ﺍﻟﺜﻴﺐ ﺃﺣ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ"‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻳﺸﻜﻞ ﻋﻠﻴﻨﺎ ﺍﻟﻔﺮ ﺑﲔ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻔﻞ ﻟﻨﺎ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺑﺒﻴﺎﻧـﻪ؛‬
‫ﻓﻘﺎﻝ‪..." :‬ﻭﺍﻟﻔﺮ ﺑﲔ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﻣﺎ ﻗﺒﻠﻬﺎ؛ ﺃﻥ ﺫﻛﺮ ﺍﻟﺜﻴﺐ ﻳ ﻬﺮ ﻣﻨﻪ ﺃﱠﻧﻪ ﺫﺍﻛﺮ ﻟﻠﺒﻜﺮ‪ ،‬ﻭ ﺘﻤـﻞ‬
‫ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﻟﺒﻜﺮ ﻓﺼﺎﺭ ﺍ ﻔﻬﻮﻡ ﺎﻫﺮﺍ‪ ،‬ﻭﻋﻨﺪ ﺫﻛﺮﻩ ﺍﻟﻮﺻ ﺍ ﺎ ﻣﻊ ﺍﻟﻌﺎﻡ ﺍﻧﻘﻄﻊ ﺍﺣﺘﻤﺎﻝ ﻋـﺪﻡ‬
‫‪3‬‬
‫ﺍﳊﻀﻮﺭ‪ ،‬ﻓﺼﺎﺭ ﺍ ﻔﻬﻮﻡ ﻫﺎﻫﻨﺎ ﺃ ﻬﺮ"‪.‬‬
‫ـ ﻋﺎﺷﺮﺍ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﻢ ﺍﳌﺸﺘ ﺍﻟﺪﺍﻝ ﻋﻠ ﺟﻨ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪4‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻟﻐﺰﺍﱄ ﻭﺗﺒﻌﻪ ﺍ ﻣﺪﻱ‪.‬‬
‫‪5‬‬
‫ﻌﺎﻣﺎ ﻓﻼ ﻳﺒﻌﻪ ﺣ ﻳﺴﺘﻮﻓﻴﻪ "‪.‬‬ ‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﻟﻨ ‪ " :ρ‬ﻣﻦ ﺍﺑﺘﺎ‬
‫ـ ﺍﳊﺎﺩ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳌﺎﻧﻊ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﺍﻧﻔﺮﺩ ﺑﺬﻛﺮﻩ ﺍﻟﻘﺮﺍﰲ‪.‬‬
‫‪ 3‬ــ ﻣ ﺎﻟﻪ‪ :‬ﻣﺜﻞ ﻟﻪ ﺍﻟﻘﺮﺍﰲ ﺑﻘﻮﻟﻪ‪" :‬ﺍﻟﱠﻨﺠﺎﺳﺔ ﻣﺎﻧﻌﺔ ﻣﻦ ﺍﻟ ﱠ‬
‫ﺼﻼﺓ"‪ ،‬ﻓﻤﻔﻬﻮﻣﻪ ﺃﻥ ﻋﺪﻡ ﺍﻟﻨﺠﺎﺳـﺔ‬
‫ﻭﻫﻮ ﺍﻟﻄﻬﺎﺭﺓ ﻻ ﻨﻊ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﻭ ﻣﺜﻞ ﻟﻪ ﺑﻘﻮﻟﻪ‪ " :‬ﻻ ﻳـﺴﻘ ﺍﻟﺰﻛـﺎﺓ ﺇﻻ ﺍﻟـﺪﻳﻦ "‪،‬‬
‫‪6‬‬
‫ﻭﻣﻔﻬﻮﻣﻪ ﺃﻥ ﻣﻦ ﻻ ﺩﻳﻦ ﻋﻠﻴﻪ ﻻ ﺗﺴﻘ ﻋﻨﻪ‪ ،‬ﻭ ﻳﺬﻛﺮ ﻟﻪ ﻣﺜﺎﻻ ﻣﻦ ﺍﻟﻨﺼﻮ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ـ ﺍﻟ ﺎ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﻓﻌﻞ ﺍﻟﻨ ‪ρ‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪.‬‬
‫‪7‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻗﺪ ﺣﻜﺎﻩ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﻋﻦ ﺇﻣﺎﻡ ﻣﺬﻫﺒﻬﻢ‪.‬‬

‫‪ ،245‬ﺍﻟﻄﻮﰲ‪ :‬ﺷﺮ‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،270 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(49/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪،‬‬
‫ﺘﺼﺮ ﺍﻟﺮﻭﺿﺔ)‪ ،(766/2‬ﻭ ﺎﻩ ﺍﻟﻄﻮﰲ ﺼﻴﺺ ﻭﺻ ﻏﲑ ﻗﺎﺭ ﺑﺎﳊﻜﻢ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،245 ،‬ﻭﻗﺪ ﻣﻀﻰ ﺮﳚﻪ ﻧﻔﺎ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.244 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،270 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(50/2‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﻴﻨﺔ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،42‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﻜﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﻭﺍ ﻌﻄـﻲ‪،‬‬
‫ﺭﻗﻢ ‪ ،2126‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺑﻄﻼﻥ ﺑﻴﻊ ﺍ ﺒﻴﻊ ﻗﺒﻞ ﺍﻟﻘﺒﺾ‪ ،1526 ،‬ﻛﻠﻬﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ (1391/3‬ﻭﺍﻟﻔﺮﻭ )‪.(70/2‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(478/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(294/3‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(513/3‬ﺍﺑـﻦ‬
‫ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1103/3‬‬
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‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺃ ﺪ ﺃﱠﻧﻪ ﻻ ﻳُﺼﻠﻰ ﻋﻠﻰ ﻣﻴ ﺑﻌﺪ ﺷﻬﺮ؛ ﻔﻬﻮﻡ ﺍﻟﻔﻌﻞ ﺍﻟﱠﻨﺒﻮﻱ ﰲ ﺣـﺪﻳ ﺃﻡ‬
‫ﺳﻌﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ 1،‬ﺃﱠﻧﻬﺎ ﻣﺎﺗ ﻭﺍﻟﻨﺒـﻲ ‪ ρ‬ﻏﺎﺋﺐ ‪ ،‬ﻓﻠ ﱠﻤﺎ ﻗﺪﻡ ﺻﻠﻰ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﻣﻀـﻰ ﻟﺬﻟﻚ‬

‫‪2‬‬
‫ﺷﻬﺮ‪.‬‬
‫ـ ﺍﻟ ﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﻗﺮﺍ ﺍﻟﻌﻄﻒ ﺃﻭ ﺍﻟﻘﺮﺍ ﰲ ﺍﻟﻨ ﻢ‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺃﻗ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳ ‪ ،‬ﻭ ﻜﻦ ﺗﻌﺮﻳﻔﻪ ﺑﻘﻮﻟﻨﺎ‪" :‬ﻫﻮ ﺃﻥ ﺍﻟﻘﺮﺍﻥ ﺑﲔ ﺷﻴ ﲔ ﻟﻔ ﺎ‪،‬‬
‫‪3‬‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻤﺎ ﺣﻜﻤﺎ ﻏﲑ ﺍ ﺬﻛﻮﺭ"‪.‬‬
‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻣﺮﻭﻱ ﻋﻦ ﻣﺎﻟﻚ ﻭﺑﻌﺾ ﺃﺻ ﺎﺑﻪ ﻛﺎﺑﻦ ﻧﺼﺮ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺑﻪ ﺍﻟـ ُﻤﺰِﻧﻲ‪ ،‬ﻭﺍﺑﻦ ﺃ ﻫﺮﻳﺮﺓ‪ 4‬ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳـﺮﺍﻩ ﺃﺻـ ﺎﺑﻪ ﻣـﻦ‬
‫‪5‬‬
‫ﺍﻷﻭﺟﻪ ﺍﻟﻔﺎﺳﺪﺓ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‪.‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪:‬‬
‫ـ ﺍﺳﺘﺪﻝ ﻣﺎﻟﻚ ﺑﻘﻮﻝ ﺍﷲ ‪ ] :Υ‬ﻣﻦ ﺃﺟﻞ ﺫﻟ ﻛﺘﺒﻨﺎ ﻋﻠ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻧﻪ ﻣﻦ ﻗﺘﻞ ﻧﻔـﺴﺎ ﺑ ﻴـﺮ‬
‫ﻧﻔ ﺃﻭ ﻓﺴﺎﺩ ﻓﻲ ﺍﻟ ﺭ ‪ [...‬؛‪ 6‬ﻋﻠﻰ ﺃﻥ ﻟ ﻣﺎﻡ ﺃﻥ ﻳﻘﺘﻞ ﺍ ﺎﺭِﺏ ﻭﺇﻥ ﻳﻘﺘﻞ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻧـﻪ ‪Ι‬‬
‫‪7‬‬
‫ﺟﻌﻞ ﺍﻟﻔﺴﺎﺩ ﻗﺮﻳﻦ ﺍﻟﻘﺘﻞ ﰲ ﺍ ﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺎﻟﻘﺮﺍﺋﻦ‪.‬‬
‫ﻣﻦ ﺍﻟﻔﻄﺮﺓ‪،‬‬ ‫ـ ﺍﺳﺘﺪﻝ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻧﺼﺮ ﻋﻠﻰ ﺍﺳﺘ ﺒﺎﺏ ﺍﻻﺧﺘﺘﺎﻥ‪ ،‬ﺑﻘﻮﻝ ﺍﻟﻨ ‪" :ρ‬‬
‫‪1‬‬
‫ﺗﻘﻠﻴﻢ ﺍﻷ ﻔﺎﺭ‪ ،‬ﻭﻗﺺ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﻧﺘ ﺍﻹﺑ ‪ ،‬ﻭﺣﻠ ﺍﻟﻌﺎﻧﺔ‪ ،‬ﻭﺍﻻﺧﺘﺘﺎﻥ "‪.‬‬

‫‪ 1‬ـ ﻫﻲ ﻛﺒﺸﺔ ﺑﻨ ﺭﺍﻓﻊ ﺑﻦ ﻋﺒﻴﺪ ﺍﻷﻧﺼﺎﺭﻳﺔ‪ ،‬ﺻ ﺎﺑﻴﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﻫﻲ ﺃﻡ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ‪ ،τ‬ﻻ ﻳﻌﻠﻢ ﺗﺎﺭﻳ ﻭﻓﺎ ﺎ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(189/4‬ﺍﺑﻦ ﺍﻷ ﲑ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ،(367/7‬ﺭﻗﻢ ‪.7457‬‬
‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘ ‪ ،‬ﺭﻗﻢ ‪ ،1038‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﺎ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﺘﻜﺒﲑ ﻋﻠﻰ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺭﻗﻢ ‪ 7120‬ﻭﻗﺎﻝ‪..." :‬ﻭﻫﻮ ﻣﺮﺳﻞ ﺻ ﻴﺢ"‪.‬‬
‫‪ 3‬ـ ﺍﻗﺘﺒﺴﺘﻪ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﻣﻔﻠﺢ؛ ﺍﻧ ﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(856/2‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(383/2‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺇﻣﺎﻡ ﺷﺎﻓﻌﻴﺔ ﺍﻟﻌﺮﺍ ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﺰ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 345‬ﻫـ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺷﺬﺭﺍ ﺍﻟﺬﻫﺐ )‪ ،(370/2‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪ 124 ،‬ﻫـ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (681/2‬ﻭﺍ ﻨﺘﻘﻰ )‪ ،(327/9‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،229 ،‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫)‪ ،(1103/3‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(383/2‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،412 ،‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(245/1‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.32 :‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(681/2‬‬
‫‪40‬‬
‫ﺍﻹﺑ ‪،‬‬ ‫ﺸﺎﺭﺏ ﻭﻧﺘ‬
‫ﰲ ﻭﺟﻮﺑﻪ ﻛﻘﺺ ﺍﻟ ﱠ‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃﱠﻧﻪ ﺎ ﻗﺮﻥ ﺍﻻﺧﺘﺘﺎﻥ ﺎ ﻻ ﺧﻼ‬
‫‪2‬‬
‫ﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺍﻻﺳﺘ ﺒﺎﺏ‪.‬‬

‫ـ ﺍﺳﺘﺪﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻘﻮﻝ ﺍﷲ ‪ ...] :Ι‬ﻓﻜﻠﻮﺍ ﻣﻨﻬﺎ ﻭﺃﻃﻌﻤﻮﺍ ﺍﻟﺒﺎﺋ ﺍﻟﻔﻘـﲑ[‪ 3،‬ﻋﻠﻰ ﻭﺟﻮﺏ‬
‫‪4‬‬
‫ﺍﻷﻛﻞ ﻣﻦ ﺍﻷﺿ ﻴﺔ؛ ﻷﻧﱠﻪ ﻗ ِﺮﻥ ﺑﺎﻹ ﻌﺎﻡ ﻭﻫﻮ ﻭﺍﺟﺐ‪.‬‬
‫ـ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺇﺳﻘﺎ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﺼ ﻛﺴﻘﻮ ﺍﻟﺼﻼﺓ ﰲ ﺣﻘﻪ؛ ﻷﻥ ﺍﷲ ‪Υ‬‬
‫‪5‬‬
‫ﻗﺮﻥ ﺑﻴﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ‪ ] :‬ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭ ﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‪.[...‬‬
‫ـ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻌ‬
‫‪6‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻷﻋﻴﺎﻥ‪.‬‬
‫‪7‬‬
‫ﺘ ﱠ ﺑﻪ‪.‬‬ ‫‪ 2‬ـ ﻣﻦ ﻗﺴﻢ ﻫﺬﺍ ﺍﻟﻨﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴ ‪ :‬ﻗ ﱠ‬
‫ﺴﻤﻪ ﺍﻟﺴﻤﻌﺎ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭ‬
‫‪8‬‬
‫‪ 3‬ـ ﻣ ﺎﻟﻪ‪ :‬ﰲ ﻫﺬﺍ ﺍ ﺎﻝ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳊ ‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﻘﻴ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﻷﻧﻮﺍ‬

‫ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺳﺒ ﺃﻣﻜﻦ ﺣﺼﺮ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﻏﺎﻟﺐ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻫﻢ ﰲ ﺗﻨﻮﻳﻌﻬﺎ‬
‫ﺑﲔ ﻣﻀﻴ ﻭﻣﻮﺳﻊ ﻭﻣﺘﻮﺳ ‪.‬‬
‫ﻓﺎ ﻮﺳﻌﻮﻥ ﺍﺳﺘﻜﺜﺮﻭﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍ ‪ ،‬ﻳﺘﻘﺪﻣﻬﻢ ﺍ ﻣﺪﻱ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﻋﺸﺮﺓ ﺃﻧﻮﺍ ‪ ،‬ﻭﺍﻗﺘﻔـﻰ‬
‫ﺃ ﺮﻩ ﺧﺮﻭﻥ؛ ﻛﺎﻟﻘﺮﺍﰲ ﻭﺍﻟﺸﻮﻛﺎ ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺰﺭﻛﺸﻲ ﺃﻭﺻﻠﻬﺎ ﺇﱃ ﺃﺣﺪ ﻋﺸﺮ ﻧﻮﻋﺎ‪ُ 9،‬ﺟﻤِﻊ ﺃﻛﺜﺮﻫـﺎ‬
‫ﰲ ﺑﻴﺘﲔ‪ ،‬ﻭ ﺎ‪:‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻄﺮﺓ‪ ،‬ﺭﻗﻢ ‪ ،3‬ﻭﺍﻟﻠﻔ ﻟﻪ‪ ،‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﻗﺺ‬
‫ﺍﻟﺸﺎﺭﺏ‪ ،‬ﺭﻗﻢ ‪ ،5889‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺧﺼﺎﻝ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﺭﻗﻢ ‪.257‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(327/9‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪.661 ،‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﳊ ‪.28 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪.274 ،‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ 43 :‬؛ ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(2383‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(858/2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪:‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ)‪.(251/1‬‬
‫‪ 7‬ـ ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ 249/1‬ﻭ‪.(251‬‬
‫‪ 8‬ـ ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(251/1‬‬
‫‪ 9‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(49/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ (1391/3‬ﻭﺍﻟﺬﺧﲑﺓ )‪ ،(63/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ـﻴ‬
‫)‪ ،(194-148/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.306 ،‬‬
‫‪41‬‬
 ‫ﺻ ﻭﺍﺷﺘﺮ ﻋﻠﻞ ﻭﻟﻘﺐ ﻨﻴﺎ ﻭﻋﺪ ﺍﻟﻄﺮﻓﲔ ﻭﺣﺼﺮ ﺃﻏﻴﺎ‬
‫‪1‬‬
‫ﻭﺍﳊﺼﺮ ﻭﺍﻟﺼﻔﺔ ﻣﺜﻞ ﻣﺎ ﻋﻠـﻢ ﻣﻦ ﻏﻨﻢ ﺳﺎﻣ ﻭﺳﺎﺋﻢ ﺍﻟﻐﻨﻢ‪.‬‬
‫ﻭﺍ ﻀﻴﻘﻮﻥ ﻳﺘﺼﺪﺭﻫﻢ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻭﺍﻟﺒﻴﻀﺎﻭﻱ ‪ ،‬ﺣﻴ ﺣﺼﺮﻭﻫﺎ ﰲ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍ ‪ ،‬ﻋﻠـﻰ‬

‫‪2‬‬
‫ﺍﺧﺘﻼ ﺑﻴﻨﻬﻢ ﰲ ﻣﺎﻫﻴﺔ ﻫﺬﻩ ﺍﻷﻧﻮﺍ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺍ ﺘﻮﺳﻄﻮﻥ؛ ﻓﻴﺘﺰﻋﻤﻬﻢ ﺍﻟﻐﺰﺍﱄ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺩﺭﺑﻪ‪ ،‬ﻭﻫﻢ ﻋﻠﻰ ﺍﺧﺘﻼ ﻳﺴﲑ ﺑﻴﻨـﻬﻢ ﰲ‬
‫‪3‬‬
‫ﺍﻟﻌﺪﺩ ﻭ ﺍﻷﻧﻮﺍ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ﺍﻷﺧﲑ ﻫﻮ ﺍﻟﺬﻱ ﺩﺭﺝ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍ ﻌﺎﺻﺮﻳﻦ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﱠﻴﻦ ﻫﺬﺍ‪ ،‬ﻓﻠﻴُﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼ ﻟﻪ ﺃﺳﺒﺎﺑﻪ ﺍ ﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻫﻮ‪:‬‬
‫ﺃ ـ ﻋﺪﻡ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺒﻌﺾ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪4‬‬
‫ﺏ ـ ﺭﺩ ﺑﻌﺾ ﺍﻷﻧﻮﺍ ﺍﻟﺪﻗﻴﻘﺔ ﺇﱃ ﺍﻷﻧﻮﺍ ﺍﻷﺻﻴﻠﺔ‪.‬‬
‫ﺝ ــ ﺍﻟﺘﺄ ﺮ ﺑﺎﻻﺻﻄﻼﺣﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺎﺩ ﺔ؛ ﻛﺘﺄ ﺮ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺎﻻﺻـﻄﻼ ﺍﻟﱠﻨ ـﻮﻱ‬
‫ﻟﻠﱠﻨﻌ ‪ ،‬ﻓﺄﻓﺮﺩﻭﺍ ﻣﻔﺎﻫﻴﻢ ﺍ ﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﳊﺎﻝ‪ ،‬ﻛﻤﺎ ﺳﺘﺄ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺑﺈﺫﻥ ﺍﷲ ‪.Υ‬‬
‫ﺩ ـ ﺍﻟﺘﺄ ﺮ ﺑﺎﻟﻔﺮﻭ ﺍﻟﻔﻘﻬﻴﺔ ﺍ ﺎﻟﻔﺔ ﻟﻠﺘﺄﺻﻴﻼ ﺍﻟﻌﺎ ﱠﻣﺔ ﰲ ﺍ ﺬﻫﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳـﺪﻓﻊ ﺃﺻـﻮﻟﻴﻲ‬
‫ﻫﺬﺍ ﰲ ﻣﻔﻬﻮﻡ ﺍﻻﺳﻢ ﺍ ﺸﺘ ﺍﻟ ﱠﺪﺍﻝ‬ ‫ﺟﺪﻳﺪﺓ ﺗﺘﻮﺍﺀﻡ ﻣﻌﻬﺎ‪ ،‬ﻛﻤﺎ ﺳﻨﻠ‬ ‫ﺍ ﺬﻫﺐ ﺇﱃ ﺇﺣﺪﺍ ﺃﺻﻨﺎ‬
‫ﻋﻠﻰ ﺍﳉﻨ ﻭﻏﲑﻩ‪.‬‬
‫ـ ﺍﻟﻮﻟﻊ ﺑﻜﺜﺮﺓ ﺍﻟﺘﻔﺮﻳﻊ‪ ،‬ﻭ ﺍﻹﻏﺮﺍﺏ ﺑﺈﺑﺪﺍ ﺍ ﺼﻄﻠ ﺎ ﺗﺄ ﺮﺍ ﺑﺎﳊﺪﻭﺩ ﺍ ﻨﻄﻘﻴﺔ ﺃﻭ ﻟﻐﲑﻫﺎ ﻣﻦ‬
‫ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻗﺪ ﻓﺸﺎ ﻫﺬﺍ ﰲ ﻋﺼﺮ ﺍﻟﺘﻘﻠﻴﺪ ﺧﺎﺻﺔ‪.‬‬
‫ﻑ ــ ﺗﻌﻤﻴﻢ ﺍﳊﻜﻢ ﺑﺎ ﻔﻬﻮﻡ ﻟﻜﻞ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﳊﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﻏﲑ ﺟﻬﺔ ﺍﻟﻠﻔ ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﻣﻔﻬﻮﻡ ﻗﺮﺍﻥ ﺍﻟﻌﻄ ﻭﻣﻔﻬﻮﻡ ﺍﻟﻔﻌﻞ ﺍﻟﻨﺒﻮﻱ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄ ـ ﺑﺈﺫﻥ ﺍﷲ ـ ﺑﻴﺎﻥ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺭﺩ ﻛﻞ ﻓﺮ ﺇﱃ ﺃﺻﻠﻪ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬ ‫ﺃﻭﻻ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﻨﺪﺭﺟﺔ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(326/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪ ،(96/1‬ﻭﺃﻏﻴﺎ ﻫﻲ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﺒﻴﺘﺎﻥ ﻻﺑﻦ ﻏﺎﺯﻱ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(173/2‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ )‪.(205/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،272 ،‬ﺍ ﺎﺯﺭﻱ‪ :‬ﺑﺮﻫﺎﻥ ﺍﻷﺻﻮﻝ‪ ،337 ،‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،420 ،‬ﺍﺑﻦ‬
‫ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،246 ،‬ﺧﻼ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،154 ،‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﻣﺒﺎﺩ ﺍﻷﺻﻮﻝ‪.29 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺑﻮﻋﺮﻭﺝ‪ :‬ﺣﺠﻴﺔ ﺍ ﻔﻬﻮﻡ ﻭ ﺎﺭﻩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.71 ،‬‬
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‫ﺇﻧﻤﺎ ﺍﺑﺘﺪﺃ ﺬﺍ ﺍﻟﻨﻮ ﺟﺮﻳﺎ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻷﱠﻧﻪ ﺭﺃﺱ ﺍ ﻔـﺎﻫﻴﻢ‪ ،‬ﻭﻫـﻮ ﰲ‬
‫ﺟﻮﻫﺮﻩ ﺟﺎﻣﻊ ﻷﻧﻮﺍ ﺷ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺫﻫﺐ ﺍﳉﻮﻳ ـ ﻭﻭﺍﻓﻘﻪ ﻏﲑﻩ ﰲ ﺫﻟﻚ ـ ﺇﱃ ﺃﻧﱠﻪ ﻟﻮ ﻋـ‬
‫ﻣُﻌﺒﺮ ﻋﻦ ﻴﻊ ﺍ ﻔﺎﻫﻴﻢ ﺑﺎﻟﺼﻔﺔ ﻟﻜﺎﻥ ﺫﻟﻚ ﻣﻨﻘﺪﺣﺎ؛ ﻷﻥ ﺍ ﻌﺪﻭﺩ ﻭ ﺍ ـﺪﻭﺩ ﻣﻮﺻـﻮﻓﺎﻥ ﺑﻌـﺪ ﺎ‬
‫‪1‬‬
‫ﻭﺣﺪ ﺎ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍ ﻔﺎﻫﻴﻢ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻧﻮﺍ ﺍﻟ ﺻﻨﻔ ﻋﻠﻰ ﺃﻧﻬﺎ ﺃﻧﻮﺍ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻫﻲ ﺭﺍﺟﻌﺔ ﻋﻨﺪ ﺍﻟﺘ ﻘﻴـ ﺇﱃ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﺼﻔﺔ ﻣﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ـ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪:‬‬
‫ﺩﺭﺝ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﻋﺪﻩ ﻗﺴﻴﻤﺎ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻻ ﻗﺴﻤﺎ ﻟﻪ‪ ،‬ﻭﻳﺮ ﺧﺮﻭﻥ ﺃﱠﻧﻪ ﻻ ﺮﺝ‬
‫ﺸﻲﺀ‬
‫ﻋﻦ ﻛﻮﻧﻪ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳉﻮﻳ ﻭﺍﻟﺴﺒﻜﻲ ﻭﻏﲑ ﺎ‪ ،‬ﻭﻋﻤﺪ ﻢ ﰲ ﺫﻟﻚ ﺃﻥ ﻗـﺪﺭ ﺍﻟـ ﱠ‬
‫ﺻﻔﺘﻪ‪ 2،‬ﻭﺍﻟﺬﻱ ﺗﺮ ﱠﺟﺢ ﻋﻨﺪﻱ ﺍﻟﻘﻮﻝ ﺑﺈﻓﺮﺍﺩﻩ ﻧﻮﻋﺎ ﻣﺴﺘﻘﻼ‪ ،‬ﻭﻫﺬﺍ ﻟﺴﺒﺒﲔ ﻭﺟﻴﻬﲔ‪:‬‬
‫ﺃﻭ ﻤﺎ ﺃﻥ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ ﺍﺣﺘﺠﻮﺍ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻣﻦ ﺃﻧﻜﺮ ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ؛ ﻛﺎﻟﻘﺮﺍﰲ‬
‫ﻭﺍﺑﻦ ﺑﺎﺩﻳ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﻛﺒﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﺑﻠﻪ ﺇﻥ ﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ ﺣﺠﻴﺔ ﺍ ﻔﻬﻮﻡ ﺃﺻﻼ‪،‬‬
‫‪3‬‬
‫ﻭﺃ ﺒ ﺣﺠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺣ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ‪.‬‬
‫ﺸﺎﺭ ﺑﺎﻟﻌﺪﺩ ﰲ ﺍﻟﻨﺼﻮ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺣـ ﺃﻥ ﺑﻌـﺾ‬ ‫ﻭﺍﻟﺜﺎ ﻫﻮ ﻛﺜﺮﺓ ﺍ ﺴﺎﺋﻞ ﺍﻟ ﺃﻧﺎ ﻬﺎ ﺍﻟ ﱠ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﺃﻓﺮﺩﻫﺎ ﺑﺮﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪ 4،‬ﻭﻟﺬﺍ ﻓﺎﻟﻮﺟﻪ ﺇﻓﺮﺍﺩﻩ ﻧﻮﻋﺎ ﻣﺴﺘﻘﻼ‪.‬‬
‫‪ 2‬ـ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﺔ‪:‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻷﻧﻮﺍ ﺍﻟ ﺃﻓﺮﺩﻫﺎ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻭﺟﻪ ﺇﻓﺮﺍﺩﻩ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺮﺍﰲ‪" :‬ﻓـﺄﺭﺩ ﺃﻥ‬
‫ﺃﺑﻴﻦ ﺑﺎﻟﻔﺮ ﺍ ﺬﻛﻮﺭ‪ ،‬ﺃﻥ ﺍﻟﺼﻔﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﺘﻤﻤﺔ ﻟﻠﻌﻠﺔ ﻻ ﻋﻠﺔ‪ ،‬ﻓﻬﻲ ﺃﻋﻢ ﻣﻦ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻛـﺎﺓ‬
‫ﺴﺎﺋﻤﺔ ﻟﻜﻮ ﺎ ﺗﺴﻮﻡ‪ ،‬ﻭﺇﻻ ﻟﻮﺟﺒ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻮﺣﻮ ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻭﺟﺒ ﻟﻨﻌﻤﺔ ﺍ ﻠﻚ‪ ،‬ﻭﻫﻲ‬ ‫ﲡﺐ ﰲ ﺍﻟ ﱠ‬
‫‪5‬‬
‫ﺴﻮﻡ ﺃ ﻣﻨﻬﺎ ﻣﻊ ﺍﻟﻌﻠ "‪.‬‬‫ﻣﻊ ﺍﻟ ﱠ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(168/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪ ،209 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻـﻮﻝ )‪ ،(1402/3‬ﺍﻟﺒ ـﺎﺭﻱ‪:‬‬
‫ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ 380/2‬ﻭ‪ ،(398‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪ ،(499/3‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪.(117/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،270 ،‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(327/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(509/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )‪ ،(155/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(355/3‬ﺃﺑﻮ ﻳﻌﻠـﻰ‪ :‬ﺍﻟﻌـﺪﺓ )‪ ،(459/2‬ﺍﺑـﻦ‬
‫ﺑﺎﺩﻳ ‪ :‬ﺎﻟ ﺍﻟﺘﺬﻛﲑ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ‪.316 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺑﻮﺣﻨﻴﻚ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ 5‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.51 ،‬‬
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‫ﻭﻣﻊ ﻟﻄﺎﻓﺔ ﻫﺬﻩ ﺍﻟﻠﻔﺘﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺧﻼ ﻫﺬﺍ ﺍ ﺬﻫﺐ‪ ،‬ﻭ ﱠﳑﻦ ﺻ ﱠﻤﻢ ﻋﻠـﻰ‬
‫ﺇﻧﻜﺎﺭﻩ ﺍﻟﺒﺎﻗﻼ ‪ 1،‬ﻭﻛﺬﺍ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﻗﺎﻝ ﻣﻔﻨﺪﺍ ﺍﻟﻘﻮﻝ ﺑﺈﻓﺮﺍﺩﻩ‪" :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍ ـﻼ ﰲ ﺍﻟﻌﻠـﺔ‬
‫ﻭﺍﻟﺼﻔﺔ ]ﻭﺍﺣﺪ[‪ ،‬ﻓﺘﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻌﻠﺔ ﻳﻮﺟﺐ ﺒﻮﺗﻪ ﺑﺜﺒﻮ ﺎ‪ ،‬ﺃ ﱠﻣﺎ ﺍﻧﺘﻔﺎ ﻩ ﺑﺎﻧﺘﻔﺎﺋﻬﺎ ﻓﻼ‪ ،‬ﺑﻞ ﻳﺒﻘﻰ ﺑﻌـﺪ‬
‫‪2‬‬
‫ﺍﻧﺘﻔﺎﺀ ﺍﻟﻌﻠﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﺻﻞ‪ ،‬ﻭﻛﻴ ﻭ ﻦ ﻮﺯ ﺗﻌﻠﻴﻞ ﺍﳊﻜﻢ ﺑﻌﻠﺘﲔ‪."...‬‬
‫ﻭﻣﻌ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻠﺔ ﻓﻘ ‪ ،‬ﻭﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ ﺃﻛﺜـﺮ‬
‫ﻣﻦ ﺫﻟﻚ؛ ﻟﻜ ﱠﻦ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻩ؛ ﻭﻫﻮ ﺃﻥ ﺍﳊﻜﻢ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻻ ﻳﻘﺒﻠﻪ ﻣﻨﻪ ﺍ ﺘﺠﻮﻥ‬
‫‪3‬‬
‫ﺑﺎ ﻔﻬﻮﻡ؛ ﻷﻥ ﻣﺄﺧﺬﻩ ﻣﻦ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪4‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎ ﻓﻮﺟﻴﻪ؛ ﻭ ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻌﻠﻴﻞ ﺍﳊﻜـﻢ ﺑﻌﻠـﺘﲔ‪،‬‬
‫ﻓﺎﳊﻜﻢ ﻗﺪ ﻳﻨﻌﺪﻡ ﺑﻌﻠﺔ ﻭﻳﺜﺒ ﺑﺄﺧﺮ ؛ ﻛﺎﻧﺘﻘﺎ ﺍﻟﻮﺿﻮﺀ ﻣﺜﻼ‪ ،‬ﻓﺈﱠﻧﻪ ﻳﻜﻮﻥ ﺮﻭﺝ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐـﺎﺋ‬
‫ﻭﻏﲑ ﺎ‪ ،‬ﻭﻗﺪ ﻳﻌﺪﻡ ﺍﻟﻐﺎﺋ ﻭﻳﺜﺒ ﺣﻜﻢ ﺍﻟﱠﻨﻘﺾ ﺑﺎﻟﺒﻮﻝ‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺟﺰﻡ ﺍﻟﺴﺒﻜﻲ ﻭﺍ ﻠﻲ‪ 5‬ﻭﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺑﺎﻧﺪﺭﺍﺝ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﲢ ﻣﺴ ﱠﻤﻰ ﻣﻔﻬـﻮﻡ‬
‫‪6‬‬
‫ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﺘﺎﺭ ﺍﻟﺸﻨﻘﻴﻄﻲ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭ ﻌﺘﺮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺎﺫﺍ ﻻ ﺗُﺴﻮﻏﻮﻥ ﺇﻓﺮﺍﺩﻩ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟ ﺎ ﻋﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﳉـﻮﺍﺏ‬
‫ﺃﱠﻧﻬﺎ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻬﻲ ﻞ ﺗﻨﺎﺯ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳊﻜﻢ ﻳﺒ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻓﺎﻟﻮﺟﻪ ﻣﺎ ﺫﻛﺮﻧـﺎﻩ‪،‬‬
‫ﻭﻣﻦ ﻓﺈﻧﻲ ﺃﻣﻴﻞ ﺇﱃ ﺇﺩﺭﺍﺟﻪ ﲢ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻛﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺸﺄﻥ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(356/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(163/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.307 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،265 ،‬ﻫﻲ ﰲ ﺍﻷﺻﻞ "ﻭﺍﺣﺪﺓ"‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﻣﺎ ﺃ ﺒﺘﻪ ﺣ ﻻ ﺎﻟ ﺍﻟﻌﺪﺩ ﺍ ﻌﺪﻭﺩ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.265 ،‬‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﰲ ﻣﻮ ﻦ ﺧﺮ‪ " :‬ﻟﻜﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻳﻜﻦ ﻟﻠ ﻜﻢ ﺇﻻ ﻋﻠﺔ ﻭﺍﺣﺪﺓ؛ ﻓﺎﻟﻌﻜ ﻻﺯﻡ‪ ،‬ﻻ ﻷﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻌﻠﺔ ﻳﻮﺟﺐ ﺍﻧﺘﻔـﺎﺀ‬
‫ﺍﳊﻜﻢ؛ ﺑﻞ ﻷﻥ ﺍﳊﻜﻢ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻋﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﲢﺪ ﺍﻟﻌﻠﺔ ﻭﺍﻧﺘﻔ ﻓﻠﻮ ﺑﻘﻲ ﺍﳊﻜﻢ ﻟﻜﺎﻥ ﺎﺑﺘﺎ ﺑﻐﲑ ﺳﺒﺐ‪ ،‬ﺃﻣﺎ ﺣﻴـ ﺗﻌـﺪﺩ‬
‫ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺑﻌﺾ ﺍﻟﻌﻠﻞ‪ ،‬ﺑﻞ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﻴﻌﻬﺎ"‪ .‬ﺍ ﺴﺘﺼﻔﻰ‪.338 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،336 ،‬ﺍﻟﺘﻠﻤﺴﺎ ‪.509 ،‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻻﺑﻦ ﺍﻟﻘﻴﻢ ـ ﻭﻣﺜﻠﻪ ﺍﻟﻘﺮﺍﰲ ــ ﲢﻘﻴ ﻧﻔﻴ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭ ﺼﻠﻪ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﻮﺍﺣﺪ ﺑﺎﻟﻨﻮ ﻛﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺜﻼ؛ ﳚﻮﺯ‬
‫ﺗﻌﻠﻴﻠﻪ ﺑﺎﻟﻌﻠﻞ ﺍ ﺘﻠﻔﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﻜﻢ ﺍﻟﻮﺍﺣﺪ ﺑﺎﻟﻌﲔ ﻛ ﻞ ﺍﻟﺪﻡ ﺑﺎﻟﺮﺩﺓ ﻻ ﳚﻮﺯ ﺗﻌﻠﻴﻠﻪ ﺑﻌﻠﺘﲔ ﺘﻠﻔﺘﲔ‪ ،‬ﻭ ﺬﺍ ﻳﺮﺟﻊ ﺍﻟﻘﻮﻻﻥ ﺇﱃ ﺷﻲﺀ‬
‫ﻭﺍﺣﺪ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻣﻔﺘﺎ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ )‪ ،(179/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﻔﺮﻭ )‪ (197/1‬ﻭﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.314 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﻤﺪ ﺑﻦ ﺃ ﺪ ﺑﻦ ﻤﺪ‪ ،‬ﻓﻘﻴﻪ ﻭﺃﺻﻮﱄ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺷﺮ ﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 684‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺴ ﺎﻭﻱ‪ :‬ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ )‪ ،(39/7‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺷﺬﺭﺍ ﺍﻟﺬﻫﺐ )‪.(303/7‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(328/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪ ،(501/3‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟـﻮﺭﻭﺩ )‪(110/1‬‬
‫ﻭﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ )‪.(223/5‬‬
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 ‫‪ 3‬ـ ﻣﻔﻬﻮﻣﺎ ﺍﻟﺰﻣﺎ ﻭﺍﳌﻜﺎ ‪:‬‬
‫ﻫﺬﺍﻥ ﺍﻟﻨﻮﻋﺎﻥ ﺃﻳﻀﺎ ﺭﺍﺟﻌﺎﻥ ﻋﻨﺪ ﺍﻟﺘ ﻘﻴ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺻـ ﱠ ﱠﻪ ﺍﻟﺰﺭﻛـﺸﻲ‬
‫ﻓﻘﺎﻝ‪" :‬ﻭﺃﺷﺎﺭ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺇﱃ ﻮﻝ ﺍﻟﺘﻌﺒﻴـﺮ ﻋﻨﻬﺎ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﺻ ﻴﺢ؛ ﻷﻥ ﺍﻟﺼﻔﺔ ﻣﻘـ ﱠﺪﺭﺓ ﰲ‬
‫‪1‬‬
‫ﺮﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍ ﻜﺎﻥ‪ ،‬ﻛﻜﺎﺋﻦ ﺃﻭ ﻣﺴﺘﻘﺮ ﻭﻭﺍﻗﻊ ﻣﻦ ﻗﻮﻟﻚ ﺯﻳﺪ ﰲ ﺍﻟ ﱠﺪﺍﺭ ﻭﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪."...‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﺭﺻﲔ‪ ،‬ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺭﺃﻱ ﻬﻮﺭ ﺍﻟﺒﺼﺮﻳﲔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺍ ﺇﺫﺍ ﻭﻗﻊ ﰲ ﺍﳉﻤﻠـﺔ‬
‫ﺬﻭ ﺗﻘﺪﻳﺮﻩ "ﻣﺴﺘﻘﺮ"؛ ﻷﻥ ﺍ ﺬﻭ ﻫﻮ ﺍ ﰲ ﺍﳊﻘﻴﻘـﺔ‪،‬‬ ‫ﺮﻓﺎ ﺯﻣﺎﻧﻴﺎ ﺃﻭ ﻣﻜﺎﻧﻴﺎ؛ ﻓﻬﻮ ﻣﺘﻌﻠ‬
‫ﻭﺍﻷﺻﻞ ﰲ ﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍ ﺎ ﻣﻔﺮﺩﺍ‪ 2،‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻷﻟﻔﻴﺔ‪:‬‬
‫ﻭﺃﺧ ﻭﺍ ﺑ ﺮ ﺃﻭ ﺮ ﺟﺮ ﻧﺎﻭﻳﻦ ﻣﻌﻨـﻰ ﻛﺎﺋﻦ ﺃﻭ ﺍﺳﺘﻘﺮ‪.‬‬
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‫ﻭﺍ ﻌ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﺬ ﺇﺫﺍ ﻭﻗﻊ ﺻﻔﺔ ﺃﻭ ﺣﺎﻻ‪.‬‬
‫ﻭﻭﻓﻘﺎ ﺬﺍ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﺇﱃ ﺇﺩﺭﺍﺟﻪ ﲢ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﺎ ﻓﻴﻬﻢ ﺍﻟـﺸﻮﻛﺎ‬
‫‪4‬‬
‫ﺍﻟﺬﻱ ﺷ ﱠﻬﺮ ﻫﺬﻳﻦ ﺍﻟﱠﻨﻮﻋﲔ ﺗﺒﻌﺎ ﻦ ﺳﺒﻘﻪ‪.‬‬
‫‪ 4‬ـ ﻣﻔﻬﻮﻡ ﺍﳊﺎﻝ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﺃﻳﻀﺎ ﺭﺍﺟﻊ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻋﻨﺪ ﺍ ﻘﻘﲔ؛ ﻷﻥ ﻣﺮﺍﺩ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺎﻟﺼﻔﺔ ﰲ ﻫـﺬﺍ‬
‫ﺍ ﻘﺎﻡ؛ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺍﻟﺬﺍ ﻧﻌﺘﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻧﻌ ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﳊﺎﻝ؛ ﻷﱠﻧﻬﺎ ﻭﺻ ﻟﺼﺎﺣﺒﻬﺎ‪،‬‬
‫ﻗﻴﺪ ﻟﻌﺎﻣﻠﻬﺎ‪ 5،‬ﻭﻗﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﻗﺮﻳﺒﺎ ﺃﻥ ﻋﺎﻣﻞ ﺍﳊﺎﻝ ﺬ ﻛﻌﺎﻣﻞ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﻭﻣﻦ ﺟﺮ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﻋﺪﻡ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻭ ﱠﳑﻦ ﺻـ ﱠﺮ ـﺬﺍ ﺍﻟـﺴﻤﻌﺎ ‪،‬‬
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‫ﻭﺍﺳﺘﺼﻮﺑﻪ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺍﺳﺘ ﻬﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﻫﻮ ﺎﻫﺮ؛ ﻷﻥ ﺍﳊﺎﻝ ﺻﻔﺔ ﰲ ﺍ ﻌ ﻗﻴﺪ ﺎ"‪.‬‬
‫ﺍﻷﻭﺻﺎﻑ ﺍﻟ ﺗﻄﺮﺃ ﻭﺗﺰﻭﻝ ﺑﺎﳊﻜﻢ‪:‬‬ ‫‪ 5‬ـ ﻣﻔﻬﻮﻣﺎ ﺍﻟﺘﻘﺴﻴﻢ ﻭ ﺼﻴ‬
‫ﺇﱠﻧﻤﺎ ﻌ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﱠﻨﻮﻋﲔ؛ ﻷﻥ ﺑﻴﻨﻬﻤﺎ ﺗﺸﺎ ﺎ ﻛﺒﲑﺍ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻣﻌﻨﺎ ﻛﻼﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ‬
‫ﺼﻴﺺ ﺍﻷﻭﺻﺎ ﺍﻟ ﺗﻄﺮﺃ ﻭﺗﺰﻭﻝ ﺑﺎﳊﻜﻢ ‪ ،‬ﻓﻜﺜﲑ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ‬ ‫ﺍﻟﺘﻔﺮﻳ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺄ ﱠﻣﺎ ﺼﻮ‬
‫ﻻ ﻳﻔﺮ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﻓﺮ ﺍﻟﱠﺘﺴﻠﻴﻢ ﺬﺍ ﺍﻟﻨﻮ ﺍﻟﺬﻱ ﻋ ﱠﺪﻩ ﺍﻟﻐﺰﺍﱄ ﻭﻣﻦ ﻟ ﱠ ﻟﻔـﻪ‬

‫‪ 1‬ـ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(133/5‬ﻭﻫﻮ ﻣﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺍﻟﺴﺒﻜﻲ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻌﻄﺎﺭ ﰲ ﺣﺎﺷﻴﺘﻪ )‪.(328/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ :‬ﺷﺮ ﻗﻄﺮ ﺍﻟﻨﺪ ‪.120 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺷﺮ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ )‪.(213/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ ‪.310 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(117/1‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﻣﻨﻊ ﺍ ﻮﺍﻧﻊ‪ ،513 ،‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ـﻮﻝ‪،‬‬
‫‪ 306‬ﻭ‪ ، 309‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪ ،(111/1‬ﺍﻷﺷﻘﺮ‪ :‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.182 ،‬‬
‫‪ 6‬ـ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ)‪ ،(502/3‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(251/1‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪.(328/1‬‬
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‫ﻗﺴﻴﻤﺎ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﺎﻟ ﺎﻫﺮ ﺃﱠﻧﻪ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭ ﺬﺍ ﺻ ﱠﺮ ﺍﻟﺘﻔﺘﺎﺯﺍ ﻭﻏﲑﻩ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻧﺎ ﺑﺎﻟﺼﻔﺔ ﻣﺎ ﻫﻮ‬
‫‪1‬‬
‫ﺃﻋﻢ ﻣﻦ ﺍﻟﱠﻨﻌ ﺍﻟﻨ ﻮﻱ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﱠﺘﻘﺴﻴﻢ ﻓﻘﺪ ﺷﺬ ﺍﺑﻦ ﺍﻟﱠﻨﺠﺎﺭ ﺑﺎﻋﺘﺪﺍﺩﻩ ﻧﻮﻋﺎ ُﻣﻔﺮﺩﺍ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳊﻨﺎﺑﻠﺔ ﺎﻟﻔﻮﻧﻪ ﰲ ﻫﺬﺍ‪ ،‬ﻭ ﱠﳑﻦ‬
‫ﺻﺮ ﺑﺎﻧﺪﺭﺍﺟﻪ ﲢ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻭﻗﺪ ﺗﺬﺭ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﰲ ﺻﻨﻴﻌﻪ ﻫﺬﺍ ﺑﺄﻥ ـﺼﻴﺺ‬
‫ﻛﻞ ﻗﺴﻢ ﻣﻨﻬﻤﺎ ﻜﻢ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﳊﻜﻢ ﻋﻦ ﺍﻟﻘﺴﻢ ﺍ ﺧﺮ‪ ،‬ﺇﺫ ﻟﻮ ﻋ ﱠﻤﻬﻤﺎ ﺍﳊﻜﻢ ﻳﻜﻦ‬
‫ﻟﻠﺘ ﺼﻴﺺ ﻓﺎﺋﺪﺓ‪ 2،‬ﻭﻗﺪ ﺃ ﻌﻨﺎ ﻋﻠﻰ ﺃﻥ ﻛﻼﻡ ﺍﻟﺸﺎﺭ ﻣُﻨـﺰﱠﻩ ﻋﻦ ﻋﺪﻡ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﱄ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ﰲ ﻣﻌ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺑﻴـﺎﻥ ﺫﻟـﻚ ﺃﻥ‬
‫ﺻﺔ ﻭﺃﻥ ﻣُﻌﺘﻤـﺪ‬‫ﺍﻟﺼﻔﺔ ﰲ ﻛﻠﻴﻬﻤﺎ ﻫﻲ ﻣﻨﺎ ﺍﳊﻜﻢ ﺑﺎ ﺎﻟﻔﺔ‪ ،‬ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺘﻔﺮﻳﻊ ﻣﻦ ﻏﲑ ﺎﺋﻞ‪ ،‬ﺧﺎ ﱠ‬
‫ﻗﺎﺋﻠﻴﻪ ﻋﻠﻰ ﻣﺜﺎﻝ ﻻ ﺎ ﻟﻪ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﻨﺪﺭﺟﺔ‬
‫‪ 1‬ـ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑ ﻻ ﺇﺫﺍ ﺗﻘﺪﻣﻬﺎ ﻧﻔﻲ‪:‬‬
‫ﺍﺑﺘﺪﺍﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﺧﻼﻓﺎ ﺣﺼﻞ ﺑﲔ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﻧﻮ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﻋﻠﻰ ﺍﳊـﺼﺮ‪،‬‬
‫ﻫﻞ ﻫﻲ ﺑﻄﺮﻳ ﺍ ﻨﻄﻮ ﺃﻭ ﺍ ﻔﻬﻮﻡ ‪.‬‬
‫ﻓﺎﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﱠﻧﻪ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭ ﱠﺟ ﻪ ﺍﻟﺸﻮﻛﺎ ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻌﻠﻮﻡ‬
‫ﺠﺔ ﻣﻘﺒﻮﻟﺔ‪ 3،‬ﻭﻫﺬﺍ ﺍﳉﻢ ﺍﻟﻐﻔـﲑ ﻣـﻦ ﺍﻷﺻـﻮﻟﻴﲔ‬ ‫ﱠ‬ ‫ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻳﻌﻤﻞ ﺑﻪ ﻳﺄ‬
‫ﺍﻧﻘﺴﻤﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺎﻷﻛﺜﺮﻳﺔ ﺃﺩﺭﺟﻮﻩ ﲢ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻓﺮﺩﻩ ﻭﻗﺪ ﺳﺒ ﺫﻛﺮﻫﻢ‪.‬‬
‫ﻭﺫﻫﺒ ﺎﺋﻔﺔ ﺃﺧﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳊﺼﺮ ﺑﺎ ﻨﻄﻮ ؛ ﻭﻫﻮ ﻣﺎ ﺟـﺰﻡ ﺑـﻪ‬
‫‪1‬‬
‫ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺍ ﻠ ﺺ‪ ،‬ﻭﺭ ﱠﺟ ﻪ ﺍﻟﻘﺮﺍﰲ ﰲ ﺍﻟﻘﻮﺍﻋﺪ‪ 4،‬ﻭﺍﻧﺘﺼﺮ ﻟﻪ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻱ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻔﺘﺎﺯﺍ ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺘﻔﺘﺎﺯﺍ ﻋﻠﻰ ﺷﺮ ﺍﻟﻌﻀﺪ )‪ ،(174/2‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪ ،240 ،‬ﻭﻟﻠﻌﻠﻢ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻻ‬
‫ﺘ ﺬﺍ ﺍﻟﻨﻮ ‪ ،‬ﺣﻴ ﻗﺎﻝ‪" :‬ﻭﻫﻮ ﺃﻳﻀﺎ ﺿﻌﻴ ؛ ﻭﻣﻨﺸ ﻩ ﺍﳉﻬﻞ ﻌﺮﻓﺔ ﺍﻟﺒﺎﻋ ﻋﻠﻰ ﺍﻟﺘ ﺼﻴﺺ"‪ .‬ﺍ ﺴﺘﺼﻔﻰ‪.270 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(505/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.244 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،309 ،‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪.(329/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،309 ،‬ﻗﺪ ﻳﺴﺘﺸﻜﻞ ﺍﻟﺒﻌﺾ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻧﻲ ﺃﺷﺮ ﺳﺎﻟﻔﺎ ﺇﱃ ﺃﻥ ﺍﻟﻘﺮﺍﰲ‬
‫ﳑﻦ ﻳﺮﺟﺢ ﺇﻓﺮﺍﺩ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻻﺷﺘﺒﺎﻩ ﻳﺰﻭﻝ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻧﱠﻪ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺮﺩﺍ ﻋﻦ ﻧﻔﻲ ﻳﺴﺒﻘﻪ‪ ،‬ﻭﺗﺄﻣﻞ ﻣﻌـﻲ‬
‫ﺗﻌﻘﺒﻪ ﻟﻠﺘ ﻳﺰﻱ ﻳ ﻬﺮ ﻟﻚ ﻭﺟﻪ ﺫﻟﻚ‪ ،‬ﺣﻴ ﻗﺎﻝ‪..." :‬ﻫﺬﻩ ﺻﻴﻐﺔ ﺣﺼﺮ‪ ،‬ﻓﺘﻨﺪﺭﺝ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺜﻞ ﺑﻘﻮﻟﻨـﺎ‪:‬‬
‫ﻗﺎﻡ ﺍﻟﻘﻮﻡ ﺇﻻ ﺯﻳﺪﺍ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻩ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺣﻴ ﻫﻮ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻊ ﺍﳊﺼﺮ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺒﻪ‬
‫ﻋﻠﻴﻪ"‪ ،‬ﻭﻗﺎﻝ ﰲ ﻣﻮ ﻦ ﺧﺮ‪..." :‬ﻭﺃﻣﱠﺎ ﺑﺎﻟﻨﻔﻲ ﻗﺒﻞ ﺇﻻ ﻮ ﻣﺎ ﻗﺎﻡ ﺇﻻ ﺯﻳﺪ ﻓ ﺎﻫﺮ ﺃﻧﻪ ﻟﻴ ﻣﻔﻬﻮﻣﺎ"‪.‬‬
‫ﺍﻧ ﺮ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1393/3‬ﻭﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.51 ،‬‬
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‫ﻭﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ‪..." :‬ﺍﳊ ﺍﻟﺬﻱ ﻻﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﺍﻟﱠﻨﻔﻲ ﻭﺍﻹ ﺒﺎ ﻛﻼ ﺎ ﻣﻨﻄـﻮ ﺻـﺮﻳﺢ‪،‬‬
‫ﻓﻠﻔ ﺔ ﻻ ﺻﺮ ﺔ ﰲ ﺍﻟﱠﻨﻔﻲ ‪ ،‬ﻭﻟﻔ ﺔ ﺇﻻ ﺻﺮ ﺔ ﰲ ﺍﻹ ﺒﺎ ‪ ،‬ﻓﻌﺪ ﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﺍ ﻔﻬﻮﻡ ﻏﻠ ﻓﻴﻤﺎ ﻳ ﻬﺮ‬

‫ﱄ‪ 2،"...‬ﻗﻠ ‪ :‬ﻭﻫﻮ ﻣﺎ ﺃﻣﻴﻞ ﺇﻟﻴﻪ‪.‬‬

‫‪ 2‬ـ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑـ ﻧﻤﺎ‪:‬‬
‫ﺘ ﺑﻪ‪ ،‬ﺎﻟﻔﺎ ﺬﺍ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﺍ ﻣﺪﻱ ﺍﻧﻔﺮﺩ ﺑﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻨﻮ ﻭﺇﻥ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺩﻻﻟﺔ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭﻓﻘﺎ ﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﺗﻔﻴﺪ ﺍﳊﺼﺮ‪ :‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﲑﻭﻥ ﺃﻧﱠﻬﺎ ﺗﻔﻴﺪ ﺣﺼﺮ ﺍ ﺒﺘـﺪﺃ ﰲ ﺍ ـ ﰲ‬
‫ﺍﳉﻤﻠﺔ ﺍﻻ ﻴﺔ‪ ،‬ﺃﻣﱠﺎ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻓﺘﻔﻴﺪ ﺣﺼﺮ ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻟﻜﻨﱠﻬﻢ ﺍﻧﻘﺴﻤﻮﺍ ﰲ ﺮﻳ ﺇﻓﺎﺩ ﺎ‬
‫ﻟﺬﻟﻚ ﻋﻠﻰ ﻣﺴﻠﻜﲔ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮ ﺇﻓﺎﺩ ﺎ ﻟﻠ ﺼﺮ ﺑﺎ ﻔﻬﻮﻡ‪،‬ﻭﻗﺪ ﻧﺴﺒﻪ ﺍﺑـﻦ ﺍﻟﻨﺠـﺎﺭ ﺇﱃ ﺃﻛﺜـﺮ‬
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‫ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﺭﺟ ﻪ ﺍﻟﺸﻮﻛﺎ ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮ ﺇﻓﺎﺩ ﺎ ﻟﻠ ﺼﺮ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻨﻄﻮ ؛ ﻭﻳﺮ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺧﻠﻴ ﻣﻦ ﺃﺗﺒﺎ ﺍ ﺬﺍﻫﺐ‪،‬‬
‫ﻛﺎﻟﺒﺎﻗﻼ ﻭﺍﻟﻘﺮﺍﰲ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍ ﺮﺍﺳﻲ ﻭﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﺑﻦ ﺍ ﻤﺎﻡ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﺑﻌـﺾ‬
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‫ﺍﳊﻨﺎﺑﻠﺔ ﻛﺎﺑﻦ ﻗﺪﺍﻣﺔ‪.‬‬
‫ﺏ ــ ﺗﻔﻴﺪ ﺗ ﻛﻴﺪ ﺍﻹﺛﺒﺎﺕ ﻓﻘ ‪ :‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﺘﺎﺭ ﺍ ﻣﺪﻱ ﻭﺍﻟﻄﻮﰲ‪ ،‬ﻭﻣﺎ‬
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‫ﻋﺪﺍ ﺍﻹ ﺒﺎ ﻣﻮﻗﻮ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫ﺑﻨﻔﺴﻪ ﻧﻮﻋﺎ ﻣﺴﺘﻘﻼ‪ ،‬ﻭﺍﻷﺻﺢ ﻋﻨﺪﻱ‬ ‫ﻭﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮ ‪ ،‬ﺃﱠﻧﻪ ﻻ ﻳﻘﻮ ﻋﻠﻰ ﺍﻟﻨﻬﻮ‬
‫ﺃﻥ ﻳﺪﺭﺝ ﲢ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺃﻗﻮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺃﱠﻧﻪ ﻓﻬﻢ ﺍﻟﺼ ﺎﺑﺔ ‪ψ‬؛ ﻓﻘﺪ ﺍﺣـﺘ ﱠ‬

‫‪ ،241‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(98/1‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪،‬‬
‫‪ 2‬ـ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪.238 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ، (479/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(278/3‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(329/1‬ﺍﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪:‬‬
‫ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(515/4‬ﺍﻟﻄﻮﰲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍﻟﺮﻭﺿﺔ )‪ ،(740/2‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.309 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،51 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(68/2‬ﺃﺑﻮ ﻳﻌﻠـﻰ‪ :‬ﺍﻟﻌـﺪﺓ )‪ ،(479/2‬ﺍﻟﻐـﺰﺍﱄ‪:‬‬
‫ﺍ ﺴﺘﺼﻔﻰ‪ ،271 ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،242 ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪.(118/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(68/2‬ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪ ،(132/1‬ﺍﻟﻄﻮﰲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍﻟﺮﻭﺿـﺔ )‪،(741/2‬‬
‫ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.309 ،‬‬
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‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ ﺟﻮﺍﺯ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﺑﻘﻮﻟﻪ ‪" :ε‬ﺇﱠﻧﻤﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﱠﻨﺴﻴ ﺔ"‪ 1،‬ﻭ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺍﻟﺼ ﺎﺑﺔ ﻓﻬﻤـﻪ‬
‫ﻟﻠ ﺼﺮ‪ ،‬ﻭﻋﺪﻟﻮﺍ ﻋﻦ ﻗﻮﻟﻪ ﺇﱃ ﺩﻟﻴﻞ ﺧﺮ‪ 2،‬ﻣﻘﺪﻣﲔ ﺬﺍ ﺍ ﻨﻄﻮ ﻋﻠﻰ ﺍ ﻔﻬﻮﻡ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﳑﺎ ﻳﻠﺰﻡ ﺍﻟﺘﻔﻄﻦ ﻟﻪ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﻗﺪ ﺒ ﺗﺮﺍﺟﻌﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻛﻨ ﺃﻓ ﺑﺬﻟﻚ‬
‫‪3‬‬
‫ﺣ ﺣ ﱠﺪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍ ﺪﺭﻱ ﻭﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨ ‪ ε‬ﻰ ﻋﻨﻪ‪ ،‬ﻓﺄﻧﺎ ﺃ ﺎﻛﻢ ﻋﻨﻪ"‪.‬‬
‫‪ 3‬ـ ﻣﻔﻬﻮﻡ ﺼﺮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﳋ ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻮ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ﻋ ﱠﺪﻩ ﺍ ﻣﺪﻱ ﻭ ﺘ ﱠ ﺑﻪ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑﺬﻛﺮﻩ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻷﺻـﻮﻟﻴﲔ؛‬
‫ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺇﻓﺎﺩﺗﻪ ﺍﳊﺼﺮ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺟﻬﺘﻪ ﻋﻠﻰ ﻣﺬﻫﺒﲔ‪ ،‬ﻭ ﺎ‪:‬‬
‫ﺃ ـ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ﻣﻔﻬﻮﻣﺎ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻫﻮ ﺍﻟﺬﻱ ﻧﺼﺮﻩ ﺍﻟﻐـﺰﺍﱄ ﻓﻘـﺎﻝ‪..." :‬ﻭﻫـﺬﺍ ﻫـﻮ‬
‫‪6‬‬
‫ﺍﻟﺘ ﻘﻴ "‪ 4،‬ﻭﻛﺬﺍ ﺭﺟ ﻪ ﺍﻟﻜﻠﻮﺫﺍ ‪ 5‬ﻭﺍﻟﻘﺮﺍﰲ ﻭﺍﻟﻌﻄﺎﺭ ﻭﺍﻟﺸﻮﻛﺎ ‪.‬‬
‫ﺏ ـ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ﻣﻨﻄﻮﻗﺎ ‪ :‬ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﺍﳉﻮﻳ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭ ﺎﺋﻔﺔ ﻣﻦ ﺍﳊﻨﺎﺑﻠـﺔ‬
‫‪7‬‬
‫ﻛﺎ ﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻭﺍﺑﻦ ﺍﻟﱠﻨﺠﺎﺭ‪.‬‬
‫ﻭﺧﺎﻟ ﻫﺬﺍﻥ ﺍ ﺬﻫﺒﺎﻥ ﻓﺮﻳ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻳﺮﻭﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮ ﻻ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ﺃﺻﻼ؛ ﻭﻫـﻮ‬
‫‪8‬‬
‫ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻭ ﺘﺎﺭ ﺍ ﻣﺪﻱ‪.‬‬
‫ﻭﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﻋﻨﺪﻱ ﺃﱠﻧﻬﺎ ﻣﻔﻴﺪﺓ ﻟﻠ ﺼﺮ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﻫﻮ ﻓﻬﻢ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﻭﺃﺋ ﱠﻤﺔ ﺍﻟﻠﻐﺔ ﻛﻤـﺎ‬
‫ﺳﻴﺄ ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ‬ ‫ﺛﺎﻟ ﺎ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﻨﺪﺭﺟﺔ‬
‫‪ 1‬ـ ﻣﻔﻬﻮﻡ ﺍﳌﺎﻧﻊ‬

‫‪ 1‬ـ ﺳﺒ ﺮﳚﻪ ﰲ ﺻ ﻴﻔﺔ ﺭﻗﻢ ‪.16‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(278/3‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1105/3‬ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(8/1‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺭﺟﻮ ﻣﻦ ﻗﺎﻝ ﻻ ﺭﺑﺎ ﺇﻻ ﰲ ﺍﻟﻨﺴﻴ ﺔ‪ ،‬ﺭﻗﻢ ‪.10637‬‬
‫‪ 4‬ـ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.271 ،‬‬
‫‪ 5‬ـ ﻫﻮ ﺃﺑﻮ ﺍ ﻄﺎﺏ ﻔﻮ ﺑﻦ ﺃ ﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﻨﺒﻠﻴﺔ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺍ ﺪﺍﻳﺔ ﰲ ﺍﻟﻔﻘﻪ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺃ ﻳﻌﻠﻰ‪ :‬ﺒﻘﺎ ﺍﳊﻨﺎﺑﻠﺔ )‪ ،(258/2‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.195 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(244/2‬ﺍﻟﻘﺮﺍﰲ ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ‪ ،51 ،‬ﺍﻟﻌﻄﺎﺭ ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄـﺎﺭ )‪،(329/1‬‬
‫ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،309 ،‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1108/3‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(179/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(175/5‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ‪ ،363 ،‬ﺍﺑﻦ ﻗﺪﺍﻣـﺔ‪:‬‬
‫ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ، 243 ،‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(518/3‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1108/3‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(68/2‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(183/2‬‬
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‫ﺍﳊﺎﺻﻞ‬ ‫ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺍﻧﻔﺮﺍﺩ ﺍﻟﻘﺮﺍﰲ ﺑﺬﻛﺮﻩ ﰲ ﺑﻌﺾ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻭﻋُﺬﺭﻩ ﰲ ﺫﻟﻚ ﻧﺎﺟﻢ ﻋﻦ ﺍ ﻼ‬
‫ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻛﻮﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ ـ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍ ﻔﻬﻮﻡ ـ ﻫﻞ ﻳﻌﺪ ﺷﺮ ﺎ ﺃﻡ ﻻ ‪.‬‬
‫ﻓﻤﻦ ﺍ ﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﺮ ﻫﻮ ﻣﺎ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩﻩ ﻟﺬﺍﺗﻪ ﻭﺟﻮﺩ ﻭﻻ ﻋﺪﻡ‪ ،‬ﻭﻟﻜﻦ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ‬
‫ﻋﺪﻡ ﺍ ﺸﺮﻭ ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﻋﺪﻡ ﺍﻟﺪﻳﻦ ﻓﻬﻮ ﺷﺮ ﰲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺪ ﻳﻮﺟ ُﺪ ﻋﺪﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﲡـﺐ‬
‫ﺍﻟﺰﻛﺎﺓ ﻟﻌﺪﻡ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻟﻜﻦ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ ﻭﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩﻩ ﻭﺟﻮﺩ ﻭﻻ ﻋﺪﻡ‪ ،‬ﻭﻟﻜﻦ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻣﺜﺎﻟـﻪ‬
‫ﺍﳊﻴﺾ‪ ،‬ﻓﺈﱠﻧﻪ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺪ ﻳﻌﺪﻡ ﻭﻣﻊ ﻫﺬﺍ ﻻ ﲡﺐ ﺍﻟﺼﻼﺓ ﻷﺟﻞ ﺍﻹﻏﻤﺎﺀ‪ ،‬ﻟﻜﻦ ﻳﻠﺰﻡ ﻣـﻦ‬
‫ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻣﻌ ﻋﺪﻣﻪ ﻭﺟﻮﺩ ﺍﳊﻴﺾ‪ ،‬ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﻣﻨﻪ ﻋﺪﻡ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺍﰲ‪ ..." :‬ﻓﻬﻤﺎ ﰲ ﻏﺎﻳﺔ ﺍﻻﻟﺘﺒﺎﺱ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺟﺪ ﻓﻘﻴﻬﺎ ﺇﻻ ﻭﻫﻮ ﻳﻘﻮﻝ ﻋﺪﻡ‬
‫‪1‬‬
‫ﺍ ﺎﻧﻊ ﺷﺮ ‪ ،‬ﻭﻻ ﻳﻔﺮ ﺑﲔ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﻭﺍﻟﺸﺮ ﺃﻟﺒﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻴ ﺑﺼ ﻴﺢ‪."...‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﺎﻟﻘﺮﺍﰲ ﻻ ﻳﺴﻠﻢ ﺬﺍ‪ ،‬ﻭﻳﺮ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﺩﻗﻴﻘﺎ ﺑﻴﻨﻬﻤﺎ؛ ﻳﻨﺒ ﰲ ﻧ ﺮﻩ ﻋﻠـﻰ ﻗﺎﻋـﺪﺓ‬
‫ﻣﺘﻔ ﻋﻠﻴﻬﺎ؛ ﻭﻫﻲ ﺃﻥ ﻛﻞ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ﳚﻌﻞ ﻛﺎ ﻌﺪﻭﻡ ﺍﻟﺬﻱ ﳚﺰﻡ ﺑﻌﺪﻣﻪ‪.‬‬
‫ﻓﺎﻟﺸﻚ ﰲ ﺍﻟﺸﺮ ﻣﺎﻧﻊ ﻣﻦ ﺗﺮﺗﺐ ﺍ ﺸﺮﻭ ‪ 2،‬ﻓﺈﺫﺍ ﺷﻜﻜﻨﺎ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻣﺘﻨﻌﻨﺎ ﻣﻦ ﻣﺸﺮﻭ ﻬﺎ‬
‫ﻭﻫﻮ ﺍﻟﺼﻼﺓ‪ ،‬ﺃ ﱠﻣﺎ ﺍﻟﺸﻚ ﰲ ﺍ ﺎﻧﻊ ﻓﻴﺠﻌﻠﻨﺎ ﻧُﺮﺗﺐ ﺍﳊﻜﻢ‪ ،‬ﻓﺎﻟﺸﻚ ﰲ ﺍﳊﻴﺾ ﻣﺜﻼ ﻳُﻄـﺮ ‪ ،‬ﻭﻧُﺮﺗـﺐ‬
‫ﺣﻜﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺸﻚ ﰲ ِﺭ ﱠﺩﺓ ﺯﻳﺪ ﻗﺒﻞ ﻭﻓﺎﺗﻪ‪ ،‬ﳚﻌﻠﻨﺎ ﻧﺮﺗﺐ ﺣﻜﻢ ﺍﻟﺘﻮﺭﻳ ؛ ﻷﻥ ﺍﻟﻜﻔﺮ ﺍ ﺎﻧﻊ ﻣـﻦ‬
‫ﺍﻹﺭ ﻣﺸﻜﻮﻙ ﻓﻴﻪ‪ ،‬ﻓﻨﺴﺘﺼ ﺐ ﺣُﻜﻢ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﻠﻮ ﻗﻠﻨﺎ ﺃﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﺷﺮ ؛ ﻟﻠﺰﻡ ﻣﻨﻪ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺣﺎﻝ ﺍﺟﺘﻤﺎ ﺍﻟﺸﻚ ﰲ ﺍ ﺎﻧﻊ ﻭﺍﻟـﺸﺮ ؛‬
‫ﺐ ﺍﳊﻜﻢ ﻭﻋﺪﻣﻪ‪.‬‬ ‫ﻷﱠﻧﻨﺎ ﻤﻊ ﺑﺬﻟﻚ ﺑﲔ ﺍﻟﱠﻨﻘﻴﻀﲔ‪ ،‬ﻭﻫﻮ ﺗﺮﺗﻴ ُ‬
‫ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺍﰲ‪" :‬ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻨﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﺷﺮ ﺎ ﻻ ﺍﺟﺘﻤﻊ‬
‫ﺍﻟﻨﻘﻴﻀﺎﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﺷﻜﻜﻨﺎ ﰲ ﺮﻳﺎﻥ ﺍ ﺎﻧﻊ؛ ﻭﺑﻴﺎﻧﻪ‪ :‬ﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺍﻟﺸﻚ ﰲ ﺃﺣﺪ ﺍﻟﻨﻘﻴﻀﲔ ﻳﻮﺟﺐ‬
‫ﻚ ﰲ ﻋﺪﻣـﻪ ﻣـﻦ ﺍﻟـﺪﺍﺭ‬ ‫ﻚ ﰲ ﻭﺟﻮﺩ ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﻘﺪ ﺷ ﱠ‬ ‫ﺍﻟﺸﻚ ﰲ ﺍ ﺧﺮ ﺑﺎﻟﻀﺮﻭﺭﺓ؛ ﻓﻤﻦ ﺷ ﱠ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺎﻟﺸﻚ ﰲ ﺃﺣﺪ ﺍﻟﻨﻘﻴﻀﲔ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﰲ ﺍ ﺧﺮ؛ ﻓﺈﺫﺍ ﺷﻜﻜﻨﺎ ﰲ ﻭﺟﻮﺩ ﺍ ﺎﻧﻊ ﻓﻘـﺪ‬
‫ﺷﻜﻜﻨﺎ ﰲ ﻋﺪﻣﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻋﺪﻣﻪ ﺷﺮ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ‪.‬‬

‫‪ 1‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﻔﺮﻭ )‪.(200/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(212/1‬ﺍ ﻘﺮﻱ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﺍﻟﻘﺎﻋﺪﺓ ﺭﻗﻢ ‪ ،68‬ﺍﻟﺒﻮﺭﻧﻮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ )‪،(136/6‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺭﻗﻢ ‪.48‬‬
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‫ﻓﻨﻘﻮﻝ‪ :‬ﻗﺪ ﺷﻜﻜﻨﺎ ﰲ ﺍﻟﺸﺮ ﺃﻳﻀﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﺸﻚ ﰲ ﺍ ﺎﻧﻊ ﻭﺍﻟﺸﺮ ‪ ،‬ﺍﻗﺘﻀﻰ ﺷـﻜﻨﺎ ﰲ‬
‫ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻫﻮ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﺃﻻ ﻧﺮﺗﺐ ﺍﳊﻜﻢ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺍﻗﺘﻀﻰ ﺷﻜﻨﺎ ﰲ ﺍ ﺎﻧﻊ ﺃﻥ ﻧﺮﺗـﺐ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻨﺮﺗﺐ ﺍﳊﻜﻢ ﻭﻻ ﻧﺮﺗﺒﻪ ﻭﺫﻟﻚ ﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﺟﺎﺀﻧﺎ ﻫﺬﺍ‬
‫ﺍ ﺎﻝ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻧﺎ ﺃﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﺷﺮ ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻧﻌﺘﻘﺪ ﺃﱠﻧﻪ ﻟﻴ ﺑﺸﺮ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻴ ﺑـﺸﺮ ‪،‬‬
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‫ﻬﺮ ﺍﻟﻔﺮ ﺑﲔ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﻭﺍﻟﺸﺮ ‪ ،‬ﻭﻫﻮ ﺍ ﻄﻠﻮﺏ"‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻘﺮﺍﰲ ﻭﺍﻓﻘﻪ ﻋﻠﻴﻪ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻭﺯﺍﺩ ﻓﺮﻗﺎ ﺧﺮ ﻓﻘﺎﻝ‪" :‬ﻭﺍﻟﻔﺮ ﺑﻴﻨﻬﻤﺎ ـ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‬
‫ﺍﻟﺘﻐﺎﻳﺮ ـ ﺃﻥ ﺍﻟﺸﺮ ﻻ ﺑ ﱠﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺻﻔﺎ ﻭﺟﻮﺩﻳﺎ ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﻓﻌﺪﻣﻲ‪ ،‬ﻭﻳ ﻬﺮ ﺃ ﺮ ﺫﻟـﻚ ﰲ‬
‫ﻚ ﰲ ﺷﻲﺀ ﻳﺮﺟﻊ ﺬﺍ‬ ‫ﺍﻟﺘﻐﺎﻳﺮ‪ ،‬ﺇﻥ ﻋُﺪﻡ ﺍ ﺎﻧﻊ ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﺍﻟﺸﺮ ﻻ ﺑ ﱠﺪ ﻣﻦ ﲢﻘﻘﻪ‪ ،‬ﻓﺈﺫﺍ ﺷ ﱠ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭ ﺬﺍ ُﻋﺪﱠ ﺍﻟﻄﻬﺎﺭﺓ ﺷﺮ ﺎ؛ ﻷﻥ ﺍﻟﺸﻚ ﻓﻴﻬﺎ ﻣﻊ ﺗﻴﻘﻦ ﺿﺪﻫﺎ ﺍ ﺴﺘﺼ ﺐ ﻨـﻊ ﺍﻧﻌﻘـﺎﺩ‬
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‫ﺍﻟﺼﻼﺓ"‪.‬‬
‫ﻭﻣﻌ ﻫﺬﺍ ﺃﻥ ﺍﻟﻔﺮ ﺑﻴﻨﻬﻤﺎ ﺃﻳﻀﺎ؛ ﻫﻮ ﺃﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ ﻭﺻ ﻋﺪﻣﻲ ﻭﺍﻟﺸﺮ ﻭﺻ ﻭﺟﻮﺩﻱ‪،‬‬
‫ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ ﺃﻥ ﻋﺪﻡ ﺍﳊﻴﺾ ﻣﺜﻼ ﳚﻌﻠﻨﺎ ﻧﺴﺘﺼ ﺐ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﺗﺮﺗﻴﺐ ﺣﻜﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﺃ ﱠﻣﺎ‬
‫ﺷﺮ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻼﺑ ﱠﺪ ﻣﻦ ﲢﻘ ﻭﺟﻮﺩﻩ ﺣ ﻧُﺮﺗﺐ ﺣﻜﻢ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺍﻫﺘﺪﻳ ﺇﱃ ﺭﺩ ﺑﺪﻳﻊ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻘﺮﺍﰲ‪ ،‬ﻭﻳﻨﺼﺮ ﻓﻴﻪ ﺭﺃﻱ ﺍﳉﻤﻬـﻮﺭ‪،‬‬ ‫ﻭﺑﻌﺪ ﻮﻝ‬
‫ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﺍﻟﺸﻚ ﰲ ﻋﺪﻡ ﺍ ﺎﻧﻊ‪ ،‬ﺇﻧﱠﻤﺎ ﻳ ﺮ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊﻜﻢ؛ ﻷﻥ ﻋﺪﻣﻪ ﻣﺴﺘﺼ ﺐ ﺑﺎﻷﺻـﻞ‪،‬‬
‫ﻓﺎﻟﺸﻚ ﰲ ﻭﺟﻮﺩﻩ ﻣﻠﻐﻰ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﻀﻄﺮﺩ ﰲ ﺍﻟﺸﺮ ﺃﻳﻀﺎ ﺑﻼ ﻓﺮ ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ ﺷﻜﻨﺎ ﰲ ﺇﺳﻼﻡ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻫﻮ ﺷﺮ ﰲ ﺍﻟﺘﻮﺭﻳ ﻣﻨﻪ؛ ﻓﺈﻧﱠﻨﺎ ﻧﺮﺗﺐ ﺣﻜﻢ ﻋﺪﻡ ﺍﻟﺘﻮﺭﻳ‬
‫ﻣﻨﻪ ﺇﱃ ﻗﺮﻳﺒﻪ ﺍ ﺴﻠﻢ ﺇﺫ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﻛﻔﺮﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺷﻜﻜﻨﺎ ﰲ ِﺭ ﱠﺩﺓ ﺯﻳﺪ ﻭﻫﻮ ﻣﺎﻧﻊ ﻣـﻦ ﺍﻹﺭ ؛‬
‫ﻓﺈﻧﱠﻨﺎ ﻧﺮﺗﺐ ﺣﻜﻢ ﺍﻟﺘﻮﺭﻳ ﻣﻨﻪ؛ ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻣﻬﺎ‪.‬‬
‫ﻭﺍﻟﻀﺎﺑ ﰲ ﻫﺬﺍ ﻫﻮ ﺃﻥ ﺍﻟﺸﻚ ﰲ ﺑﻘﺎﺀ ﺍﻟﻮﺻ ﻋﻠﻰ ﺃﺻﻠﻪ ﺃﻭ ﺧﺮﻭﺟﻪ ﻋﻨﻪ‪ ،‬ﻻ ﻳ ﺮ ﰲ ﺍﳊﻜﻢ‬
‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﻷﺻﻞ ﺳﻮﺍﺀ ﻛﺎﻥ ﺷﺮ ﺎ ﺃﻭ ﻋﺪﻡ ﻣﺎﻧﻊ؛ ﻓﺈﺫﺍ ﺷﻜﻜﻨﺎ ﻫﻞ ﻭﺟﺪ ﻣﺎﻧﻊ ﺍﳊﻜﻢ ﺃﻡ ﻻ ﻨﻊ‬
‫ﻣﻦ ﺗﺮﺗﺐ ﺍﳊﻜﻢ ﻭﻻ ﻣﻦ ﻛﻮﻥ ﻋﺪﻣﻪ ﺷﺮ ﺎ؛ ﻷﻥ ﺍﺳﺘﻤﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﺍﻷﺻﻠﻲ ﳚﻌﻠﻪ ﻨـﺰﻟﺔ ﺍﻟﻌﺪﻡ‬
‫ﺍ ﻘ ﰲ ﺍﻟﺸﺮ ﻭﺇﻥ ﺃﻣﻜﻦ ﺑﻄﻼﻧﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺸﺮ ﻋﻠﻰ ﺒﻮﺗﻪ ﺍﻷﺻﻠﻲ ﳚﻌﻠـﻪ ﻨــﺰﻟﺔ‬
‫ﺍﻟﺜﺎﺑ ﺍ ﻘ ﺷﺮﻋﺎ ﻭﺇﻥ ﺃﻣﻜﻦ ﺧﻼﻓﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﻔﺮﻭ )‪.(202/1‬‬

‫‪ 2‬ـ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(461/1‬‬
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‫ﺃﻣﱠﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ؛ ﻓﻘﺪ ﺟﻌﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﻨﻪ ﺩﻟﻴﻼ ﻋﻠﻴﻪ ﻻ ﻟﻪ؛ ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﺍﻧﻘﺴﺎﻡ‬
‫ﺍﻟﺸﺮ ﺇﱃ ﻭﺟﻮﺩﻱ ﻭﻋﺪﻣﻲ ﻳ ﻛﺪ ﻋﺪﻡ ﺍﻟﻔﺮ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻋﺪﻣﻪ ﺷـﺮ ﺎ ﻛﻌـﺪﻡ ﺍﻟـﺮﺩﺓ ﰲ‬
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‫ﺍ ﲑﺍ ؛ ﻓﻮﺟﻮﺩﻩ ﻣﺎﻧﻊ ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻭﺟﻮﺩﻩ ﺷﺮ ﻓﻌﺪﻣﻪ ﻣﺎﻧﻊ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﺃﺿﻴ ﺇﱃ ﻣﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍ ﺎﻧﻊ ﻻ ﻳﺮﻗﻰ ﺇﱃ ﻣﺮﺗﺒﺔ ﻧُﺼﻨِﻔﻪ ﻓﻴﻬﺎ ﺑﺎﻋﺘﺒـﺎﺭﻩ‬
‫ﻧﻮﻋﺎ ﻣُﻔﺮﺩﺍ ﻣﻦ ﺃﻧﻮﺍ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﺧﺮﻳﻦ‪:‬‬
‫ﺃﻭ ﻤﺎ ﺍﻓﺘﻘﺎﺭﻩ ﺇﱃ ﻮﺫﺝ ﻣﻦ ﺍﻟﻨﺼﻮ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟ ﻋﻠﻴﻬﺎ ﺍ ﻌ ﱠﻮﻝ ﰲ ﺗﺜﺒﻴﺘﻪ ﺃﻭ ﺍ ﺮﺍﺣِﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﺃﻥ ﺍ ﺜﺎﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﻣﻦ ﻗﺒﻴﻞ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺃﻣﱠﺎ ﺍﻟﺜﺎ ﻓﺒﺎﻹﻣﻜـﺎﻥ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﻣﻦ ﻗﺒﻴﻞ ﻣﻔﻬﻮﻡ ﺍﻟﻮﺻ ﺃﻭ ﺍﻟﻠﻘﺐ؛ ﻷﻥ ﺍﻟﻨﺠﺎﺳﺔ ﺍﺳﻢ ﻣﺸﺘ ﻣﻦ ﺍﻟﱠﻨﺠ ‪ ،‬ﻭﺇﻥ ﻛﻨ ﺃﻣﻴـﻞ‬
‫ﺇﱃ ﻛﻮﻧﻪ ﻟﻘﺒﺎ ﻛﻤﺎ ﺳﻴ ﻬﺮ ﻻ ﺣﻘﺎ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ـ ﻭﺟﻪ ﺗﺮﺟﻴ ﻪ ﺣﺎﻝ ﻛﻼﻣﻨﺎ ﻋـﻦ ﺍﻻﺳـﻢ‬
‫ﺍ ﺸﺘ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺟﻨ ‪.‬‬
‫ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﻓﻘﺪ ﻋﺰﻓﻮﺍ ﻋﻦ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﻭﺃ ﻠﻮﻩ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘ ﱠﺪﻡ‬ ‫ﻫﺬﺍ‪ ،‬ﻭ ﺼﻮ‬
‫ﺫﻛﺮﻩ ﻋﻨﻬﻢ ﻣﻦ ﺃﱠﻧﻬﻢ ﻳﻌﺪﻭﻥ ﻋﺪﻡ ﺍ ﺎﻧﻊ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﺘﻀﻰ ﻣﻔﻬﻮﻡ ﺍ ﺎﻧﻊ ﺷﺮ ﺎ‪ ،‬ﻭﺣ ﻣﻦ ﺟﺎﺀ ﻣﻨﻬﻢ‬
‫ﺑﻌﺪ ﺍﻟﻘﺮﺍﰲ ﻓﺈﱠﻧﱠﻨﻲ ﺃﻗ ﻋﻠﻰ ﻣﻦ ﻭﺍﻓﻘﻪ ﰲ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻷﻧﻮﺍ ﺍﳌﻨﺪﺭﺟﺔ‬
‫‪ 1‬ـ ﺍﻻﺳﻢ ﺍﳌﺸﺘ ﺍﻟﺪﺍﻝ ﻋﻠ ﺟﻨ ‪:‬‬
‫ﺃ ﱠﻭﻝ ﻣﻦ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻛﻔﺎﻧﺎ ﻣ ﻧﺘﻪ ﰲ ﻥ ﺍﻟﻮﻗ ؛ ﺑﺎﺳﺘ ﻬﺎﺭ ﺇﳊﺎﻗِﻪ ﺑﺎﻟﻠﻘﺐ‪ ،‬ﻭﺍﻗﺘﻔﻰ‬
‫‪2‬‬
‫ﺃ ﺮﻩ ﺍ ﻣﺪﻱ ﻓﻌ ﱠﺪﻩ ﻋﺪﺍ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ‪" :‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻟﻘﺒﺎ ﳉﻨ "‪.‬‬
‫ﻭﺳﺒﺐ ﺇﺣﺪﺍ ﻬﻤﺎ ﺬﺍ ﺍﻟﻨﻮ ﻓﻴﻤﺎ ﻳ ﻬﺮ؛ ﻫﻮ ﺃﻥ ﻣﺬﻫﺐ ﻬﻮﺭ ﺃﺻ ﺎ ﻢ ﻣﻦ ﺍﻟـﺸﺎﻓﻌﻴﺔ؛ ﺃﻥ‬
‫ﺣﻜﻢ ﺍﻻﺳﻢ ﺍ ﺸﺘ ﻣﻦ ﻣﻌ ﻛﺎ ﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻘﺎﺗﻞ؛ ﺣﻜﻢ ﻣﺎ ُﻋﻠ ﺑﺎﻟﺼﻔﺔ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺩﻟﻴـﻞ‬
‫ﺧﻄﺎﺑﻪ‪ ،‬ﺃ ﱠﻣﺎ ﻏﲑ ﺍ ﺸﺘ ﻓﻼ ﻣﻔﻬﻮﻡ ﻟﻪ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺃﺑﺎ ﺍﻟﻄﻴﺐ ﺍﻟﻄ ﻱ ﺃﳊ ﻫﺬﺍ ﺍﻟﻨﻮ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺼﺮ ﺔ ﻭﺟﻬﺎ ﻭﺍﺣﺪﺍ؛ ﻭﻋﻠﻞ ﺫﻟـﻚ ﺑـﺄﻥ‬
‫ﺍ ﺸﺘ ﻳﺘﻀﻤﻦ ﺻﻔﺔ‪ ،‬ﻭﺑﻪ ﺟﺰﻡ ُﺳﻠﻴﻢ ﺃﻳﻀﺎ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪ 3،‬ﻭﻣﺜﻠﻬﻤﺎ ﺍﻟﺘﻔﺘﺎﺯﺍ ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻭﺃﻣﱠﺎ ﺑﻌﺾ ﻣﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪.541 ،‬‬

‫‪ 2‬ـ ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(50/2‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.270 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(251/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(154/5‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪.(1437/3‬‬
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‫ﺫﻛﺮﻩ ﺍ ﻣﺪﻱ ﻛﺎﻟﺘ ﺼﻴﺺ ﺑﺎﻷﻭﺻﺎ ﺍﻟ ﺗﻄﺮﺃ ﻭﺗﺰﻭﻝ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﻛﻤﻔﻬﻮﻡ ﺍﻻﺳﻢ ﺍ ﺸﺘ ﺍﻟـﺪﱠﺍﻝ‬
‫‪1‬‬
‫ﻋﻠﻰ ﺟﻨ ‪ ....‬ﻓﺮﺍﺟﻊ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ؛ ﺇﺫ ﺍ ﺮﺍﺩ ﻣﺎ ﻫﻮ ﺃﻋﻢ ﻣﻦ ﺍﻟﻨﻌ ﺍﻟﻨ ﻮﻱ"‪.‬‬
‫ﻫﺬﺍ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﺧﺼﺼﺘﻬﻢ ﺑﺎﻟﺬﻛﺮ؛ ﻷﻥ ﻣﻦ ﺗﻮﱃ ﺇﺷﻬﺎﺭ ﻫﺬﺍ ﺍﻟﻨﻮ‬
‫ﻫﻢ ﺑﻌﺾ ﺃﺻ ﺎ ﻢ؛ ﺃﻣﱠﺎ ﻏﲑﻫﻢ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺃﻭ ﺍﻟﻠﻘﺐ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻌﺮ ﺍ ﺎﻟﻜﻲ ‪ ..." :‬ﻭﺫﻛﺮ ﺍﻟﺼﻔﺔ ﰲ ﺍﳊﻜﻢ ﺗﻌﻠﻴﻞ؛ ﻷﻥ ﺍﻷ ﺎﺀ ﺍﻟ ﻋﻠﻘ ﻋﻠﻴﻬﺎ‬
‫ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﺃﺣﺪ ﺎ ﻣﺸﺘﻘﺔ ﻭﺍﻷﺧﺮ ﺟﺎﻣﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﻋﻠ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﺳﻢ ﻣـﺸﺘ ﺃﻓـﺎﺩ‬
‫ﺍﳊﻜﻢ ﻭﺍﻟﻌﻠﺔ‪ ،‬ﻛﻘﻮﻟﻪ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻌﺎ ‪ ،‬ﻣﻌﻨﺎﻩ ﻟﻌﻠﻤﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﻢ ﺟﺎﻣﺪﺍ ﻳﻔـﺪ ﺇﻻ ﻣـﺎ ﺗﻔﻴـﺪﻩ‬
‫‪2‬‬
‫ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺑﻴﺎﻥ ﺍ ﻞ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺃﻛﺮﻡ ﺯﻳﺪﺍ‪."...‬‬
‫ﻭﻗﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﻬﻮﺭ ﺍ ﺎﻟﻜﻴﺔ ﻳﺮﻭﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻌﻠﺔ ﻣﻦ ﻗﺒﻴﻞ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺑـﺎﻟﻨ ﺮ ﻓﻴﻤـﺎ‬
‫ﺩﺭﺟﻮﺍ ﻋﻠﻴﻪ ﰲ ﺗﻄﺒﻴﻘﺎ ﻢ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻳ ﻬﺮ ﻟﻨﺎ ﺻ ﺔ ﺫﻟﻚ ﻛﻘﺼﺮﻫﻢ ﺣﻜﻢ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ ﻓﻘ ‪،‬‬
‫ﻛﻤﺎ ﺳﺄﺑﻴﻨﻪ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟ ﻮﻝ ﺍﷲ‪.‬‬
‫ﺃﻣﱠﺎ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ﺃﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻻﺳﻢ ﺍ ﺸﺘ ﺍﻟﺪﺍﻝ ﻋﻠـﻰ ﺟـﻨ‬
‫‪3‬‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﺘﻤﻞ ﺍﻟﻮﺟﻬﺎﻥ؛ ﺇﻣﱠﺎ ﺃﻧﱠﻪ ﻟﻘﺐ ﺃﻭ ﺻﻔﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺭﺍ ُﻩ ﺃﺭﺟ ﻴﺔ ﺗﺼﻨﻴﻔﻪ ﻟﻘﺒﺎ؛ ﻷﱠﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﺘﻘﺎ‪ ،‬ﻏﲑ ﺃﱠﻧﻪ ﻳُﻠ ﻓﻴﻪ ﺍﻟـﻤﻌﻨــﻰ‪،‬‬
‫‪4‬‬
‫ﺑﻞ ﻏﻠﺒ ﻋﻠﻴﻪ ﺍﻻ ﻴﺔ‪.‬‬
‫‪ 2‬ـ ﻣﻔﻬﻮﻡ ﺍﻟﻌ ‪:‬‬
‫ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﺍﻟﺴﻤﻌﺎ ﺍﻧﻔﺮﺩ ﺑﺬﻛﺮ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﻭ ﺘ ﱠ ﺑﻪ ﰲ ﻧﻔ ﺍﻟﻮﻗ ‪ ،‬ﻳﺪﻟﻚ ﻋﻠﻰ ﻫـﺬﺍ‬
‫ﻗﻮﻟﻪ‪ " :‬ﻭﺃ ﱠﻣﺎ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻷﻋﻴﺎﻥ؛ ﻛﻘﻮﻟﻪ‪ :‬ﰲ ﻫﺬﺍ ﺍ ﺎﻝ ﺍﻟﺰﻛﺎﺓ‪...‬ﻓﺪﻟﻴﻞ ﺧﻄﺎﺑﻪ ﻏﲑ ﻣﺴﺘﻌﻤﻞ‪ ،‬ﻭﻻ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺫﻟﻚ ﺍ ﺎﻝ ﻋﻠﻰ ﺳﻘﻮ ﻬﺎ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻧﺎ ﻣﺜﻞ ﺗﻌﻠﻴـ ﺍﳊﻜـﻢ‬
‫‪5‬‬
‫ﺑﺎﻻﺳﻢ"‪.‬‬

‫ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(174/2‬‬ ‫‪ 1‬ـ ﺍﻟﺘﻔﺘﺎﺯﺍ ‪ :‬ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺷﺮ‬

‫‪ 2‬ـ ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪.(86/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(283/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1098/3‬‬
‫‪ ،514‬ﺍﺑﻦ ﺑﺪﺭﺍﻥ‪ :‬ﺍ ﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ‬ ‫‪ 4‬ـ ﺍﻧ ﺮ ﺗﻌﻠﻴ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(333/1‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪،‬‬
‫ﺍﺑﻦ ﺣﻨﺒﻞ‪.277 ،‬‬
‫‪ 5‬ـ ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(251/1‬‬
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‫ﻓﻨ ﻦ ﻧﺮ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻌﲔ ﻻ ﻳﻔﻴﺪ ﺍ ﺎﻟﻔﺔ ﻋﻨﺪﻩ ﻛﺎﻟﻠﻘﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘـﺮ ﱠﺟﺢ ﻋﻨـﺪﻱ‪،‬‬
‫ﻭﻋُﻤﺪ ﰲ ﺫﻟﻚ ﺃﱠﻧﱠﻨﺎ ﻋﺮﻓﻨﺎ ﺳﺎﺑﻘﺎ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‪ ،‬ﻫﻮ ﺗﻌﻠﻴ ﻟﻠ ﻜﻢ ﺑﺎﺳﻢ ﺟﻨ ﺃﻭ ﻋﻠـﻢ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺃﺟﻠﻨﺎ ﺍﻟﱠﻨ ﺮ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﻟ ﺍﺳﺘﺸﻬﺪ ﺍﻟﺴﻤﻌﺎ ﺎ ﺬﺍ ﺍﻟﱠﻨﻮ ؛ ﺃﻟﻔﻴﻨﺎﻫﺎ ﻻ ﺮﺝ ﻋﻦ ﻣُﺴ ﱠﻤﻰ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﻠﻘﺐ‪ ،‬ﻭﻟﺬﺍ ﺭﺃﻳﻨﺎ ُﻩ ﻳُﺠﺮ ﺟﺮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻌﲔ ﻛﺎﻟﺘﻌﻠﻴ ﺑﺎﻻﺳـﻢ ﻣـﻦ ﺣﻴـ‬
‫ﺍﳊﺠﱠﻴﺔ‪ ،‬ﻭﻟﻮ ﺃﱠﻧﻪ ﺮﺩ ﻛﻼﻣﻪ ﻫﺬﺍ ﻓﻠﻢ ﻳُﺼﻨﻔﻪ ﺑﺼﻔﺘﻪ ﻧﻮﻋﺎ ﻣُﻔﺮﺩﺍ ﻷﺭﺍ ﻭﺍﺳﺘﺮﺍ ‪.‬‬

‫ﺮ‬ ‫ﺃ ﻧﻮ‬ ‫ﺎﻣﺴﺎ‪ :‬ﺍﻷﻧﻮﺍ ﺍﻟ ﻻ ﺗﻨﺪﺭﺝ‬

‫‪ 1‬ـ ﻣﻔﻬﻮﻡ ﻓﻌﻞ ﺍﻟﻨ ‪:ε‬‬
‫ﺍﻧﻔﺮﺩ ﺑﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻨﻮ ﺃﻛﺜﺮ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍ ﻘﻘﻮﻥ ﻣﻨﻬﻢ ﺃﱠﻧﻪ ﻟﻴ ﺑﺪﻟﻴﻞ ﺧﻄﺎﺏ‪ ،‬ﻭﰲ‬
‫ﺼﺪ ِﺩ ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﻘﻴﻞ ﻣُﻮﻫﻨﺎ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺪﻳ ﺃﻡ ﺳﻌﺪ‪" :‬ﻭﻟﻴ ﰲ ﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ؛‬ ‫ﻫﺬﺍ ﺍﻟ ﱠ‬
‫ﺸﻬﺮ ‪ ...‬ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﺃﻥ‬
‫ﻷﱠﻧﻨﺎ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﻣﺎﺫﺍ ﻛﺎﻥ ﻳﻔﻌﻞ ﻟﻮ ﻋﻠﻢ ﻮ ﺎ ﺃﻭ ﺻﺎﺩ ﻗ ﻫﺎ ﺑﻌﺪ ﺍﻟ ﱠ‬
‫ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻨ ‪ ε‬ﺃﱠﻧﻪ ﻟﻮ ﺃﺷﻌﺮ ﻮ ﻣﻘﺒﻮﺭ ﺑﻌﺪ ﺷﻬﺮﻳﻦ ﻣﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﺣﻴ ﺻﻠﻰ ﻋﻠﻰ ﻣﻴ‬
‫‪1‬‬
‫ﺃﺷﻌﺮ ﺑﻪ ﺑﻌﺪ ﺷﻬﺮ"‪.‬‬
‫‪2‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪..." :‬ﻭﺍﻟﺼ ﻴﺢ ﺿﻌ ﺍﻷﺧﺬ ﻭﺍﳊﻜﻢ‪."...‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻣﻮﻗ ﺍ ﺘﺠﲔ ﺑﻪ ﻣﺒ ﻋﻠﻰ ﺃﻥ ﻟﻠﻔﻌﻞ ﺻﻴﻐﺔ؛ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺗﻌﻠﻴﻞ ﺃ ﻳﻌﻠﻰ ﺑـﺄﻥ‬
‫ﺍﻟﻔﻌﻞ ﻛﺎﻟﻘﻮﻝ ﰲ ﺍﻗﺘﻀﺎﺋﻪ ﺍﻹﳚﺎﺏ ﻭ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﻪ‪ 3،‬ﻭﺃﻭﺿﺢ ﻣﻨﻪ ﻗﻮﻝ ﺍﺑﻦ ﻋﻘﻴﻞ‪" :‬ﻭﺍﻷﻓﻌـﺎﻝ‬
‫‪4‬‬
‫ﺇﺫﺍ ﺗﻜ ﱠﺮﺭ ﻋﻠﻰ ﻭﺍﺣﺪ ﺻﺎﺭ ﺎ ﺑﺎﻟ ﱠﺪﻭﺍﻡ ﻭﺍﻟﻌﺎﺩﺓ ﺣﻜﻢ ﺍﻟﺼﻴﻐﺔ‪."...‬‬
‫ﻭﻗﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺟﻮﺍﺏ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺎﳊﺪﻳ ؛ ﻭﺃﻥ ﺩﻋﻮﺍﻫﻢ ﺃﻥ ﺍﻟﻨ ‪ ε‬ﺳـﻴﺘﺮﻙ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻣﺎ ﺑﻌﺪ ﺷﻬﺮ‪ ،‬ﺍﺩﻋﺎﺀ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺇ ﺒﺎﺗﻪ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﻫﺬﺍ ﺣـﺴﻦ ﻣـﻦ ﺣﻴـ‬
‫ﺍﺳﺘﺪﻻﻟﻬﻢ ﺑﺎﳊﺪﻳ ‪.‬‬
‫‪5‬‬
‫ﺃ ﱠﻣﺎ ﻣﻦ ﺣﻴ ﺍﻟﺘﻘﻌﻴﺪ ﺍﻷﺻﻮﱄ ﻓﺎﻟﺼ ﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺃﻥ " ﺍﻟﻔﻌﻞ ﻻ ﺻﻴﻐﺔ ﻟﻪ"‪.‬‬
‫‪ 2‬ـ ﻣﻔﻬﻮﻡ ﻗﺮﺍ ﺍﻟﻌﻄﻒ‪:‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ 294/3‬ﻭ‪ ،(295‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪.(514/3‬‬
‫‪ 2‬ـ ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪.(685/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(478/2‬‬
‫‪ 4‬ـ ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(295/3‬‬
‫‪ 5‬ـ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪.219 ،‬‬
‫‪53‬‬
‫ﺠﺔ ﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺟﻨﺢ‬
‫ﺎﻫﲑ ﺍﻷﺻﻮﻟﻴﲔ ﻻ ﻳﻌﺘ ﻭﻥ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﺣ ﱠ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻧ ﺮﺍ ﻟﺘﻮﺳﻊ ﺍﻟﺒﺎﺟﻲ ﰲ ﺍﻟﺘﺪﻟﻴﻞ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍ ﺘﺠﲔ ﺑﻪ‪ ،‬ﻓﺴﺄﺭﺟ ﺍﳊﺪﻳ ﻋﻨـﻪ ﺇﱃ ﺍ ﻄﻠـﺐ‬
‫ﺍﻟﺜﺎ ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍ‬

‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ‬

‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺃﺑﻴﻦ ﺃﻥ ُﻣﺮﺍﺩﻱ ﻣﻦ ﺑﻴﺎﻥ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ؛ ﻫﻲ ﺍﻷﻧﻮﺍ ﺍﻟ ﻋ ﱠﺮﻓﻬـﺎ‬
‫ﺃﻭ ﺿﺮﺏ ﺎ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺍﺣﺘﺠﺎﺟﻪ ﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﱠﻧﻪ ﺇﱠﻧﻤﺎ ﺃﻟ ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﻘﺼﺪ‬
‫ُﻣ ﺪﱠﺩ‪ ،‬ﻭﻫﻮ ﺑﻴﺎﻥ ﺟُﻤ ِﻞ ﺃﻗﻮﺍﻝ ﺍ ﺎﻟﻜﻴﲔ‪ُ ،‬ﻧﺼﺮﺓ ﺍﻟﺮﺍﺟﺢ ﻣﻨﻬﺎ ﺑﺎﻟ ﱠﺪﻟﻴﻞ‪ ،‬ﻭﻣﻦ ﻓﺘﻔـﺼﻴﻠﻪ ـﺬﻩ‬
‫ﺍﻷﻧﻮﺍ ﻻ ُﻳ ﺮﺟﻪ ﻋﻦ ﺷﺮ ﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺬﺍ ﺣ ﻻ ﻳُﻌﺎﺏ ﻋﻠﻴﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺃﺳـﺎﺱ ﻻ ﻳﺜﺒـ‬
‫ﻋﻨﺪﻩ‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻟﱠﺘﺘﺒﻊ ﻭﺟﺪ ﻫﺬﻩ ﺍﻷﻧﻮﺍ ﻻ ﺮﺝ ﻋﻦ ﺃﺭﺑﻌﺔ؛ ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬
‫‪1‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪" :‬ﻫﻮ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﳊﻜﻢ ﻋ ﱠﻤﻦ ﺗﻮﺟﺪ ﻓﻴﻪ"‪.‬‬
‫‪2‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﷲ ‪...] : Ι‬ﻭﻣﻦ ﻗﺘﻞ ﻣ ﻣﻨﺎ ﻄ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣ ﻣﻨﺔ‪.[...‬‬
‫‪3‬‬
‫ﻓﻌﻠ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍ ﻳﺔ ﺑﻘﻮﻟﻪ‪" :‬ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﱠﻧﻪ ﻻ ﳚﻮﺯ ﺇﺧﺮﺍﺝ ﺭﻗﺒﺔ ﻛﺎﻓﺮﺓ"‪.‬‬
‫ﻓﻬﺬﺍ ﺜﻴﻞ ﺻ ﻴﺢ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﺘﻘﻴﻴﺪ ﺍﻟﺮﻗﺒﺔ ﺑﺼﻔﺔ ﺍﻹ ﺎﻥ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺟﻮﺍﺯ ﻏﲑﻫﺎ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﺗ ﻳﺪﻩ ﺃﺩﻟﺔ ﺃﺧﺮ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ‬
‫‪4‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺸﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻋ ﱠﻤﺎ ﻋﺪﺍﻩ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(521/2‬‬

‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.92 :‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(521/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(528/2‬‬
‫‪54‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪ " :‬ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ " :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ε‬ﺃﻣﺮ ﺃﻥ ﻳـﺴﺘﻤﺘﻊ‬
‫ﺎ ﻗﺒﻞ ﺍﻟﺪﺑﺎ ﻋﻨﺪ‬ ‫ﻠﻮﺩ ﺍ ﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐ "‪ 1،‬ﻓﺎﻟﺪﺑﺎ ﺷﺮ ﰲ ﺍﻻﺳﺘﻤﺘﺎ ‪ ،‬ﻭ ﻨﻊ ﺫﻟﻚ ﺍﻻﺳﺘﻤﺘﺎ‬

‫‪2‬‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺩﻭﻥ ﻏﲑﻫﻢ ﱠﳑﻦ ﻻ ﻳﻘﻮﻝ ﺑﻪ "‪.‬‬
‫ﻓﻨ ﻦ ﻧﻠ ﰲ ﻫﺬﺍ ﺍ ﺜﺎﻝ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺳ ﱠﻮ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﻘـﻮﻝ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﻳُﺼﺮ ﺑﻨﻮﻋﻪ ِﻟﻠ ِﻌﻠ ِﻢ ﺑﻪ‪.‬‬
‫ﺛﺎﻟ ﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟ ﺎﻳﺔ‬
‫‪3‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻐﺎﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻋ ﱠﻤﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫‪4‬‬
‫‪ 2‬ـ ﻣ ﺎﻟﻪ‪ :‬ﻗﻮﻟﻪ ‪ ..." :ε‬ﻓﻜﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﺣ ﻳﻨﺎﺩﻱ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ "‪.‬‬
‫ﻋﻠ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪ ... ":‬ﻳﻘﺘﻀﻲ ﻣﻨﻊ ﺍﻷﻛﻞ ﺇﺫﺍ ﺃﺫﻥ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺃ ﺑﻜﺮ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﰲ ﺍﻟﻐﺎﻳﺔ‪ 5،"...‬ﻓﻬﺬﺍ ﻣﺜﺎﻝ ﺻ ﻴﺢ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﻧﺴﺒﺘﻪ ﻟﻠﺒﺎﻗﻼ ﻞ ﻧ ـﺮ؛‬
‫ﻓﺴﻴﺄ ﻣﻌﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎ ﺃﻧﱠﻪ ﺘ ﺑﺎﻟﻐﺎﻳﺔ ﺑﺼﻔﺘﻬﺎ ﻣﻨﻄﻮﻗﺎ ﻻ ﺩﻟﻴﻞ ﺧﻄﺎﺏ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‬
‫‪6‬‬
‫‪ 1‬ـ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻻﺳﻢ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻋ ﱠﻤﻦ ﻋﺪﺍ ﺫﻟﻚ ﺍﻻﺳﻢ‪.‬‬
‫‪ 2‬ــ ﻣ ﺎﻟﻪ‪ :‬ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪..." :‬ﺭﺃﻳ ﺯﻳﺪﺍ‪ ،‬ﻻ ﻳﻘﺘﻀﻲ ﺭ ﻳﺔ ﻏﲑﻩ‪،‬ﻭﺇﻧﱠﻤﺎ ﻳﻘﺘﻀﻲ ﺭ ﻳـﺔ ﺯﻳـﺪ‬
‫ﻓﻘ ‪ 7،"...‬ﻓﻬﺬﺍ ﻧﺺ ﻣﻨﻪ ﰲ ﺃﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻷ ﺎﺀ ﻻ ﻳﻔﻴﺪ ﺍ ﺎﻟﻔﺔ‪.‬‬
‫ﻭﻫﻨﺎﻟﻚ ﻣﺜﺎﻝ ﺗﻄﺒﻴﻘﻲ ﺧﺮ ﻭﻗﻔ ﻋﻠﻴﻪ ﰲ ﺍ ﻨﺘﻘﻰ‪ ،‬ﺣﻴ ﻳﻘﻮﻝ ﻓﻴﻪ‪ " :‬ﻣﺴﺄﻟﺔ‪ :‬ﻭ ﺎﺫﺍ ﺗﻔـﻮ‬
‫ﺍﻟﺴﻠﻌﺔ‪ ،‬ﺍﺗﻔ ﺃﺻ ﺎﺑﻨﺎ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺗﻔﻮ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺯﺍﺩ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺮﺩ ﻣﺬﻫﺒﻪ ﰲ ﺗـﺸﺒﻴﻪ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺟﻠﻮﺩ ﺍ ﻴﺘﺔ‪ ،‬ﺭﻗﻢ ‪ ،18‬ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮ ﻭﺍﻟﻌﺘﲑﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧـﺼﺔ ﰲ‬
‫ﺍﻻﺳﺘﻤﺘﺎ ﻠﻮﺩ ﺍ ﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐ ‪ ،‬ﺭﻗﻢ ‪ ،4252‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﰲ ﺃﻫﺐ ﺍ ﻴﺘﺔ‪ ،‬ﺭﻗﻢ ‪ ،4124‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﻟﺒ ﺟﻠﻮﺩ ﺍ ﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐ ‪ ،‬ﺭﻗﻢ ‪ ،3612‬ﻛﻠﻬﻢ ﻣﻦ ﺣﺪﻳ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﺍﻷﻟﺒﺎ ﺑﺎﻟﻀﻌ ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(275/4‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(529/2‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻗﺪﺭ ﺍﻟﺴ ﻮﺭ ﻣﻦ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﺭﻗﻢ ‪ ،14‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﺃﺫﺍﻥ ﺍﻷﻋﻤﻰ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻩ‪ ،‬ﺭﻗﻢ ‪ ،617‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻮﻡ ﺼﻞ ﺑﻄﻠﻮ ﺍﻟﻔﺠﺮ‪ ،‬ﺭﻗﻢ ‪.1092‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(26/2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(521/2‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(518/2‬‬
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‫ﺫﻟﻚ ﺑﺎﻟﺒﻴﻊ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﺃﻧﱠﻬﺎ ﺗﻔﻮ ﻮﺍﻟﺔ ﺍﻷﺳﻮﺍ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ؛ ﻭﺃﻣﱠﺎ ﺭﻭﺍﻳﺔ ﻋﻠﻲ ﺑﻦ ﺯﻳﺎﺩ ﻓ ﺎﻫﺮﻫﺎ ﺃﻧﱠﻬﺎ‬
‫ﻣﻦ ﺍﻟﺒﻴﻮ ﺍﻟﺼ ﻴ ﺔ‪ ،‬ﻓﻼ ﺗﻔﻮ ﻮﺍﻟﺔ ﺍﻷﺳﻮﺍ ‪ ،‬ﻭﻗﺪ ﺗﺄﻭﻝ ﻋﻠﻴﻪ ﺫﻟﻚ ﺎ ﺭﻭ ﰲ ﺍ ﺪﻭﻧـﺔ ﻋـﻦ‬
‫ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻓﺎﺗ ﺍﻟﺴﻠﻌﺔ ﺑﻨﻤﺎﺀ ﺃﻭ ﻧﻘﺼﺎﻥ ﺧﲑ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭ ﻳﺬﻛﺮ ﺣﻮﺍﻟﺔ ﺍﻷﺳﻮﺍ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻴ ﺑﺎﻟﺒﻴﻦ؛ ﻷﱠﻧﻪ ﻗﺪ ﺭﻭ ﻋﻦ ﻣﺎﻟﻚ ﻣﺎ ﻊ ﻣﻨﻪ‪ ،‬ﻭﻟﻴ ﻓﻴﻪ ﻧﻔﻲ ﺑﻐﲑ ﺫﻟﻚ ﺇﻻ‬
‫‪1‬‬
‫ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺍﻷ ﺎﺀ‪ ،‬ﻭﻫﻮ ﺿﻌﻴ "‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﱠﺺ ﻳﻔﻴﺪﻧﺎ ﺃﻣﺮﺍﻥ‪ ،‬ﺃﺣﺪ ﺎ ﺃﺻﻠﻲ ﻭﺍ ﺧﺮ ﺗﺒﻌﻲ؛ ﻓﺄﻣﱠﺎ ﺍﻷﺻﻠﻲ ﻭﻫﻮ ﺃﻥ ﺍﻟﺒـﺎﺟﻲ ﻳـﺮ‬
‫ﺑﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻠﺔ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭ ﺃﻭ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻤﺎ ﺳﺒ ﰲ ﺍ ﺜﺎﻝ ﻓﻘﺪ ﺭ ﱠﺩ ﻋﻠـﻰ‬
‫ﻋﻠﻲ ﺑﻦ ﺯﻳﺎﺩ ﺗﺄﻭﻟﻪ ﻛﻼﻡ ﻣﺎﻟﻚ ﰲ ﺍ ﺪﻭﻧﺔ‪ ،‬ﻓﻔﻬﻢ ﻣﻦ ﺗﻌﻠﻴﻘﻪ ﻴﲑ ﺍﻟﺒﺎﺋﻊ ﺑﻔﻮﺍ ﺍﻟـﺴﻠﻌﺔ ﺑﻨﻤـﺎﺀ ﺃﻭ‬
‫ﻧﻘﺼﺎﻥ؛ ﻋﺪﻡ ﺍﻟﺘ ﻴﲑ ﻮﺍﻟﺔ ﺍﻷﺳﻮﺍ ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﻣﺄﺧﺬﻩ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻷ ﺎﺀ ﻭﻫـﻲ ﺍﻷﻟﻘـﺎﺏ‪ ،‬ﻭﻫـﻮ‬
‫ﺿﻌﻴ ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﻭﻫﻮ ﺗﺄﻛﻴﺪ ﻋﻤﻠﻲ ﻋﻠﻰ ﺃﻥ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﺇﻋﻤﺎﻝ ﺍ ﻔﻬﻮﻡ ﰲ ﺍ ﺪﻭﻧﺔ‪ ،‬ﻭﻫـﻲ ﻣـﺴﺄﻟﺔ‬
‫ﺧﻼﻓﻴﺔ ﺳﻴﺄ ﺍﻟﻜﻼﻡ ﻋﻨﻬﺎ ﻻﺣﻘﺎ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻷﻧﻮﺍ ﺍ ﻌﺘ ﺓ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺣﻴ ﺍﻟﺘﻘﺴﻴ ُﻢ ﻻ ﺍﳊﺠﻴﺔ‪ ،‬ﻭﻟﻴ ﻫﻮ‬
‫ﺑﺪﻋﺎ ﰲ ﻫﺬﺍ؛ ﻓﻘﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﺻﱠﻨ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭ ـﺘ ﱠ ـﺎ‪،‬‬
‫ﻭﺍﻷﻗﺮﺏ ﺃﱠﻧﻪ ﺻﱠﻨ ﻫﺬﻩ ﺍﻷﺻﻨﺎ ﻣﺘﺄ ﺮﺍ ﺷﻴ ﺎ ﻣﺎ ﺑﺎﻟﺒﺎﻗﻼ ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﺇﱠﻧ ﺃﻟﻔ ﺍﻟﱠﻨ ﺮ ﺇﱃ ﺃﻥ ﺍﻟﺘﻌﺮﻳﻔﺎ ﺍﻟ ﻧﺴﺒﺘﻬﺎ ﻟﻠﺒﺎﺟﻲ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ُﻣﺠﻤﻞ ﻛﻼﻣـﻪ‪،‬‬
‫ﻭﻟﻴ ﻟﻪ ﻣﻨﻬﺎ ﺇﻻ ﺗﻌﺮﻳ ﻭﺍﺣﺪ؛ ﻭﻫﻮ ﺗﻌﺮﻳ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﺮﻳﺘﻪ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﺘﻌﺮﻳﻔﺎ ‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻷﻧﻮﺍ ﺍﻷ ﺮ‬

‫ﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻌﻲ ﺼﱠﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ؛ ﻓﺈﱠﻧ ﺃﻟﻔﻴﺘﻪ ﻻ ﻳﻌﺘ ﻣﺎ ﺳﻮ ﺍﻷﻧﻮﺍ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺃ ﱠﻣﺎ‬
‫ﻏﲑﻫﺎ ﻓﻠﻪ ﻣﻌﻬﺎ ﻣﺴﻠﻜﺎﻥ ﻻ ﺎﻟ ﻤﺎ‪ ،‬ﻓﺈ ﱠﻣﺎ ﺃﻥ ﻳﺪﺭﺟﻬﺎ ﲢ ﻣﺴ ﱠﻤﻰ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﻧﻮﺍ ﺍﻷﺭﺑﻌـﺔ‪،‬‬
‫ﻭﺇ ﱠﻣﺎ ﺃﻥ ﻳﺄ ﻋﻠﻰ ﺑﻨﻴﺎ ﺎ ﻣﻦ ﺃﺳﺎﺳﻪ ﻓﻴﻬﺪﻣﻪ‪ ،‬ﻭﺩﻭﻧﻚ ﺑﻴﺎﻥ ﺫﻟﻚ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‬
‫ﺍﻟ ﺎﻫﺮ ﻣﻦ ﺻﻨﻴﻊ ﺍﻟﺒﺎﺟﻲ ﺃﱠﻧﻪ ﻳﻌﺘﻤﺪ ﺍﻟﻘﻮﻝ ﺑﺎﻧﺪﺭﺍﺟﻪ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﺃﱠﻧﻪ ﺭ ﱠﺩ‬
‫ﻋﻤﺮ ‪ τ‬ﰲ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ] :‬ﺍﺳﺘ ﻔﺮ ﻟﻬﻢ ﺃﻭ ﻻ ﺗﺴﺘ ﻔﺮ ﻟﻬـﻢ ﺇ‬ ‫ﻋﻠﻰ ﺍﳉﻤﻬﻮﺭ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺪﻳ‬

‫‪1‬‬
‫ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(420/6‬‬
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‫ﺗﺴﺘ ﻔﺮ ﻟﻬﻢ ﺳﺒﻌ ﻣﺮﺓ ﻓﻠﻦ ﻳ ﻔﺮ ﺍﻟﻠﻪ ﻟﻬﻢ‪[...‬؛‪ 1‬ﺍﻟﺬﻱ ﺳﻴﺄ ﺍﻟﻜﻼﻡ ﻋﻨﻪ ﻻﺣﻘﺎ‪ ،‬ﻭﺿ ﱠﻤﱠﻨﻪ ﺣﺪﻳﺜﻪ ﻋـﻦ‬
‫‪2‬‬
‫ﺇﺑﻄﺎﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﻭﻏﲑ ﺧﺎ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳ ﻣﻦ ﺍﻟﻌُﻤ ِﺪ ﺍﻟ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍ ﺘﺠﻮﻥ ﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﺔ‬

‫ﺍ ﺘﺘﺒﻊ ﺼﱠﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ ﻻ ﻳﺴﻤﻊ ﻓﻴﻬﺎ ﺬﺍ ﺍﻟﻨﱠﻮ ﺫﻛﺮﺍ‪ ،‬ﻭﻫﻲ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ‪ ،‬ﺃﺿ‬
‫ﺇﱃ ﻫﺬﺍ ﺃﱠﻧﻪ ﻳﻨﺴ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻓﲑ ﺟﻮﺍﺯ ﺗﻌﻠﻴﻞ ﺍﻷﺻﻞ ﺑﻌﻠﺘﲔ ﳊﻜـﻢ ﻭﺍﺣـﺪ‬
‫‪3‬‬
‫ﻭﺣﻜﺎﻩ ﻋﻦ ﻬﻮﺭ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﺍﻧﺘﺼﺮ ﻟﻪ ﺑﺄﺩﻟﺔ ﻟﻴ ﻫﺬﺍ ﻞ ﺇﻳﺮﺍﺩﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﻗﺮﻳﺒﺎ ﺃﻥ ﺗﻌﻠﻴﻞ ﺍﻷﺻﻞ ﺑﻌﻠﺘﲔ ﳊﻜﻢ ﻭﺍﺣﺪ؛ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟ ﱠﺪﺍﻣﻐﺔ ﺍﻟـ ﺣـ ﱠ ـﺎ‬
‫ﺍﻟﺒﺎﻗﻼ ﻭﺍﻟﻐﺰﺍﱄ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺈﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪.‬‬
‫ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮ ﻓﺈﻥ ﺍﻟﺒﺎﺟﻲ ﻳﺮ ﺃﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻻﺳﻢ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍ ـﺸﺘ ﻳﻔﻴـﺪ‬
‫ِﻋﻠﻴﺘﻪ‪ 4،‬ﻭﻫﺬﺍ ﻋﻴﻨﻪ ـ ﻣﻊ ﺍﻟﺘ ﻔ ﻋﻠﻰ ﺍﻻﺳﻢ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻣﺪﺍ ـ ﻫﻮ ﻣﺄﺧﺬ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺈﺩﺭﺍﺝ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﻌﻠﺔ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳ ﻛﺪ ﻣﺎ ﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﺛﺎﻟ ﺎ‪ :‬ﻣﻔﻬﻮﻣﺎ ﺍﻟﺰﻣﺎ ﻭﺍﳌﻜﺎ‬
‫ﻣﺬﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﺩﺭﺍﺝ ﻣﻔﻬﻮﻣﻲ ﺍﻟﺰﻣﺎﻥ ﻭﺍ ﻜﺎﻥ ﰲ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﺎﻟﱠﻨﺎ ﺮ ﰲ ﻣﺼﱠﻨﻔﺎﺗﻪ ﳚـﺪﻫﺎ ﻗـﺪ‬
‫ﺧﻠ ﻣﻦ ﺫﻛﺮ ﻫﺬﻳﻦ ﺍﻟﱠﻨﻮﻋﲔ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻣﺴﺄﻟﺔ ﺫﺑﺢ ﺍﻷﺿ ﻴﺔ ﻟﻴﻼ ﺍﻟ ﺳﻴﺄ ﺍﻟﻜﻼﻡ ﻋﻨـﻬﺎ‬
‫ﻻﺣﻘﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟ ‪ ،‬ﻓﻬﻲ ﻣﺘﻌﻠﻘﺔ ﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﺍﻟ ﱠﺮﺍﺟﺢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺃﻓﺼﺢ ﺍﻟﺒﺎﺟﻲ ﺃﻥ‬
‫ﻣﺄﺧﺬ ﺃﺻ ﺎﺑﻪ ﻓﻴﻬﺎ ﻫﻮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻳﻘﺼﺪ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻟﻜﻨﱠﻪ ﺪﺩ ﻧﻮﻋـﻪ ﻟﻠﻌﻠـﻢ ﺑـﻪ‪،‬‬
‫ﻭﻟ ﺷﺎﺭﺓ ﻓﻬﺬﺍ ﺩﺃﺑﻪ ﰲ ﺟﻞ ﺍ ﺴﺎﺋﻞ؛ ﻓﺈﻧﱠﻪ ﻻ ﺪﺩ ﻧﻮ ﺍ ﻔﻬﻮﻡ ﺇﻻ ﻗﻠﻴﻼ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﻛﺘﺸﻔﺘﻪ ﻣﻦ ﺧﻼﻝ‬
‫ﺗﻌﺎﻣﻠﻲ ﻣﻊ ﺍ ﺴﺎﺋﻞ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺒ ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺎﻝ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.80 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(526/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(640/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(544/2‬‬
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‫ﺑﺎﻟﱠﺘﺘﺒﻊ ﺃﻟﻔﻴ ﺍﻟﺒﺎﺟﻲ ﻻ ﺮﺝ ﰲ ﺭﺃﻳﻪ ﻋ ﱠﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﻮ ﺃﱠﻧﻪ ﻣﻦ ﻗﺒﻴـﻞ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﺴﺄﻟﺔ ﺍ ﻄ ﺑﻘﺘﻞ ﺍﻟﺼﻴﺪ‪ ،‬ﺍﻟ ﺳﺘﺮﺩ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟـ ؛ ﻓﻘـﺪ‬
‫ﺻ ﱠﺮ ﺃﻥ ﻣﺄﺧﺬ ﺍ ﺎﻟﻔﲔ ﻫﻮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭ ﻳﻔﺼﺢ ﻋﻦ ﻧﻮﻋﻪ ﻟﻠﻌﻠﻢ ﺑﻪ‪.‬‬
‫ﺍﻷﻭﺻﺎﻑ ﺍﻟ ﺗﻄﺮﺃ ﻭﺗﺰﻭﻝ ﺑﺎﳊﻜﻢ‬ ‫ﺎﻣﺴﺎ‪ :‬ﻣﻔﻬﻮﻣﺎ ﺍﻟﺘﻘﺴﻴﻢ ﻭ ﺼﻴ‬
‫ﺃ ﱠﻣﺎ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻓﻼ ﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ‪ ،‬ﻓ ﺎﻫﺮ ﺃﱠﻧﻪ ﺘﺪ ﺬﻫﺐ ﺍﳉﻤﻬـﻮﺭ ﰲ‬
‫ﻛﻮﻧﻪ ﻣﻔﻬﻮﻡ ﺻﻔﺔ‪ ،‬ﻓﻤﺜﺎﻝ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻣﺜﻞ ﺑﻪ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺬﺍ ﺍﻟﻨﻮ ‪ ،‬ﻗﺪ ﺻ ﱠﺮ ﺍﻟﺒﺎﺟﻲ ﺑﺄﻧﱠـﻪ ﺩﻟﻴـﻞ‬
‫ﺧﻄﺎﺏ‪ ،‬ﻭﺳﻜ ﻋﻦ ﻧﻮﻋﻪ؛ ﻷﻧﱠﻪ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺴﻴﺄ ﺑﺴ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟ ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‬
‫ﺠﺔ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻩ ﻣﻦ ﺃﺩﻟﺔ ﻣﻌﻘﻮﻝ ﺍﻷﺻﻞ‪ ،‬ﻭﻧﺴﺐ ﺍﻟﻘﻮﻝ ﺑﻪ ﺇﱃ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﺃﻥ ﺍﳊﺼﺮ ﺣ ﱠ‬
‫ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺳﻔﻪ ﻗﻮﻝ ﻣﻦ ﻻ ﺘ ﺑﻪ‪ ،‬ﻭﺑﻴﱠﻦ ﺃﻥ ﺍ ﻌﺮﻭ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺬﺍ ﻋُـﺮ‬
‫ﺠﺔ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻨﻄﻮ ﻻ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﺎﻟ ﺃﻛﺜـﺮ‬ ‫ﺍﻟﺘ ﺎ ﺐ ﻳﺪﻻﻥ ﻋﻠﻴﻪ‪ ،‬ﻏﲑ ﺃﱠﻧﻪ ﺣ ﱠ‬
‫‪1‬‬
‫ﺍﻷﺻﻮﻟﻴﲔ‪.‬‬
‫ﺳﺎﺑﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘ ﻨﺎﺀ‬
‫ﺑﺎﻟﱠﺘﺄﻣﻞ ﻓﻴﻤﺎ ﻛﺘﺒﻪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻓﺈﱠﻧﻨـﻲ ﺃﻟﻔﻴﺘﻪ ﺘﺎﺭ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻣﻦ ﺍ ﻨﻄﻮ ﺍﻟﺼﺮﻳﺢ‪،‬‬
‫ﻭﺑﺮﻫﺎ ﻋﻠﻰ ﻫﺬﺍ ﺃﱠﻧﻪ ﺑﺴ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﺿﻤﻦ ﻣﺒﺎﺣ ﺩﻻﻻ ﺍﻷﻟﻔﺎ ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻗﺔ ﰲ ﻣﺒ‬
‫ﺍﻟـﺪﻻﻻ ﻣﻨﻄـﻮ‬ ‫ﺍﻟﻌﺎﻡ ﻭ ﺼﺼﺎﺗﻪ‪ ،‬ﻭﻻ ﻔﻰ ﻋﻠﻰ ﻛﻞ ﻣﺸﺘﻐﻞ ﺑﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﺃﻥ ﻣﺒ‬
‫‪2‬‬
‫ﺑﺎﻹ ﺎ ‪.‬‬
‫ﺛﺎﻣﻨﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﺑـ‪ :‬ﺇﻧﻤﺎ‬
‫ﺭﺃﻱ ﺍﻟﺒﺎﺟﻲ ﻭﺍﺿﺢ ﰲ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ؛ ﻓﻬﻮ ﳑﱠﻦ ﻳﻀﻴ ﺩﺍﺋﺮﺓ ﺍﳊﺼﺮ‪ ،‬ﻭﻳﺮ ﺍ ﺼﺎﺭﻩ ﰲ ﺣـﺮ‬
‫ﻭﺣﻴﺪ ﻭﻫﻮ ﺇﱠﻧﻤﺎ‪ ،‬ﻭﺃﻥ ﺇﻓﺎﺩﺗﻪ ﻟﺬﻟﻚ ﻣﻦ ﺮﻳ ﺍ ﻨﻄﻮ ﻻ ﻣﻦ ﺮﻳ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﻫﺬﺍ‬
‫‪3‬‬
‫ﻋﻦ ﺍﻟﺒﺎﻗﻼ ﻭﻋﻦ ﺷﻴ ﻪ ﺃ ﺟﻌﻔﺮ ﺍﻟﺴﻤﻨﺎ ‪.‬‬
‫ﺗﺎﺳﻌﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺼﺮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﳋ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(516/2‬‬

‫‪.137‬‬ ‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(279/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪ ،235 ،‬ﺃﺑﻮ ﺯﻫﺮﺓ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫‪.323‬‬ ‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (512/2‬ﻭﺍ ﻨﻬﺎﺝ‪ ،147 ،‬ﺑﻮﺑﺸﻴﺶ‪ :‬ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‪،‬‬
‫‪58‬‬
‫ﻳﺘﺮﺳﱠﻢ ﺍﻟﺒﺎﺟﻲ ﺧُﻄﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻻ ﺗﻔﻴﺪ ﺍﳊﺼﺮ ﺃﺻﻼ‪ ،‬ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﺃ ﻌﻨﺎ‬
‫ﺇﻟﻴﻪ ﻗﺮﻳﺒﺎ ﻣﻦ ﺃﻥ ﺣﺮ ﺍﳊﺼﺮ ﺍﻟﻮﺣﻴﺪ ﻋﻨﺪﻩ ﻫﻮ ﺇﱠﻧﻤﺎ ﻓﻘ ‪ ،‬ﻭﻳﺮ ﺃﻳﻀﺎ ﺃﻥ ﻣﺎ ﺗُﻮ ﻪ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻣﻦ‬
‫ﺠﺔ‪.‬‬
‫ﺣﺼﺮ ـ ﻟﻮ ﺳُﻠﻢ ﺑﻪ ـ‪ ،‬ﻓﺈﱠﻧﻪ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻟﻴﺴ ﻋﻨﺪﻩ ﱠ‬
‫ﻭﺣ ﻧﺘﻔ ﱠﻬﻢ ﻣﻮﻗﻔﻪ ﺃﻛﺜـﺮ ﻓﺈﻟﻴﻚ ﺭ ﱠﺩﻩ ﻋﻠﻰ ﻣﻦ ﻓﻬﻢ ﺍﳊﺼﺮ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨ ‪ " : ε‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬

‫ﺍ ﱠﺪﻋِﻲ‪ 1،"...‬ﺣﻴ ﻗﺎﻝ‪ " :‬ﺃﻛﺜﺮ ﻣﺎ ﻓﻴﻪ ﺃﱠﻧﻪ ﺃ ﺒ ﺟﻨ ﺍﻟﺒﻴﻨﺔ ﰲ ﺟﻨﺒﺔ ﺍ ﱠﺪﻋِﻲ‪ ،‬ﻭﻟﻴ ﻟﻠﻤﺪﱠﻋﻰ ﻋﻠﻴﻪ‬
‫ﺫﻛﺮ ﻳﺜﺒﺘﻬﺎ ﻟﻪ ﻭﻻ ﻳﻨﻔﻴﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻷﱠﻧﻪ ﻻ ﻓﺮ ﺑﲔ ﺃﻥ ﻧﻘﻮﻝ‪" :‬ﺍﻟﺰﻛﺎﺓ‬
‫ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ"‪ ،‬ﺃﻭ ﺗﻘﻮﻝ‪" :‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ"‪ ،‬ﺃﻭ ﺗﻘﻮﻝ‪" :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍ ﺪﻋﻲ"‪ ،‬ﺃﻭ ﺗﻘـﻮﻝ‪:‬‬
‫"ﻋﻠﻰ ﺍ ﺪﻋﻲ ﺍﻟﺒﻴﻨﺔ" ﻣﻦ ﺟﻬﺔ ﺍ ﻌﻨـﻰ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﺇﻥ ﻗﻮﻟﻪ ‪" :ε‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ"‪ 2،‬ﻣﻦ ﺑﺎﺏ‬
‫‪3‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ"‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺬﺍ ﺍﻟﻠﻔ ﰲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍ ﺪﻋﻲ‪ ،‬ﺭﻗﻢ ‪ ،1341‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﺣﺠـﺮ ﰲ‬
‫ﺍﻟﺘﻠ ﻴﺺ )‪ ،(229/4‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﺑﺎﺏ ﺎ ﺃﺑﻮﺍﺏ ﻗﻄﻊ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﺭﻗﻢ ‪.17779‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻟ ﺑﻪ ﺍﳊﻨﻔﻴﺔ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍ ﱠﺪﻋِﻲ‪ ،‬ﻭﺟﻌﻠﻪ ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﻢ ﺍﳊﺼﺮ؛ ﻷﻥ ﻛﻼﻣﻬﻢ ﻣﺸ ﻮﻥ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻔﺎﻩ ﺍﳉﺼﺎ ﰲ ﺣﻘﻬﻢ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(119/1‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ)‪.(181/1‬‬
‫‪ 2‬ـ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺬﺍ ﺍﻟﻠﻔ ﰲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ ﻓﺴﺄﻭﺭﺩ ﺮﳚﻪ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻮﺳﻊ ﺧﺎﺭﺟﺎ ﺬﺍ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮ ﺘﻪ ﻷ ﻴـﺔ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳ ‪ ،‬ﻓﻘﺪ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺻﺪﻗﺔ ﺍ ﺎﺷﻴﺔ‪ ،‬ﺭﻗﻢ ‪ 23‬ﺑﻠﻔ ‪" :‬ﻭﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺑﻠﻐ ﺃﺭﺑﻌﲔ ‪، "..‬‬
‫ﻭﺍﻟﺒ ﺎﺭﻱ ﺑﻠﻔ ‪" :‬ﻭﰲ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﰲ ﺳﺎﺋﻤﺘﻬﺎ‪،"...‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ ‪ ،1454‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪،‬‬
‫ﺑﺎﺏ ﺯﻛﺎﺓ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ ‪ 1567‬ﺑﻠﻔ ‪ " :‬ﻭﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﻛﺎﻧ ﺃﺭﺑﻌﲔ‪ ،"..‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﺑﻨﻔ ﻟﻔ ﺃ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ ‪ ،2455‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ ‪ 621‬ﺑﻠﻔـ ‪" :‬‬
‫‪...‬ﰲ ﻛﻞ ﺃﺭﺑﻌﲔ ﺷﺎﺓ ﺷﺎﺓ‪ ،"...‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ ‪ 1805‬ﺑﻠﻔ ‪" :‬ﰲ ﺃﺭﺑﻌﲔ ﺷـﺎﺓ ﺷـﺎﺓ ‪،"...‬‬
‫ﻭﺃ ﺪ ﰲ ﻣﺴﻨﺪﻩ )‪/211/8‬ﺍﻟﺴﺎﻋﺎ ( ﺑﻠﻔ ‪" :‬ﻭﰲ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﰲ ﺳﺎﺋﻤﺘﻬﺎ"‪ ،‬ﻭﺍﳊﺎﻛﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﺑﻠﻔ ‪" :‬ﻭﰲ ﺳـﺎﺋﻤﺔ‬
‫ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﻛﺎﻧ ﺃﺭﺑﻌﲔ ﻓﻔﻴﻬﺎ ﺷﺎﺓ ‪ "...‬ﺭﻗﻢ ‪ ،1441‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺎ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﺑﺎﺏ ﻛﻴ ﺻﺪﻗﺔ‬
‫ﺍﻟﻐﻨﻢ‪ ،‬ﺑﻠﻔ ‪" :‬ﻭﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﰲ ﺳﺎﺋﻤﺘﻬﺎ" ﺭﻗﻢ ‪ ،7396‬ﻭﺍﻟﺪﺍﺭﻗﻄ ﺑﻨﻔ ﻟﻔ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛـﺎﺓ ﺍﻹﻳـﻞ‬
‫ﻭﺍﻟﻐﻨﻢ ﺭﻗﻢ ‪.1984‬‬
‫ﻭﰲ ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎ ﻻ ﺪﻩ ﺬﺍ ﺍﻟﻠﻔ ‪ ،‬ﻓﻠﻌﻠﻪ ﺭﻭﺍﻳﺔ ﺑﺎ ﻌ ‪ ،‬ﻭﻫﻲ ﺟﺎﺋﺰﺓ ﻟﻌﺎ ﺎ ﻴﻞ ﺍ ﻌ ‪.‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(519/2‬‬
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‫ﺼﻌﻴ ُﺪ ﺍ ﺄﻣﻮﺭ ﺑﺎﻟﱠﺘﻴﻤﻢ ﺑﻪ؛‬
‫ﻭﰲ ﻣﻘﺎﻡ ﺧﺮ ﺪ ﺍﻟﺒﺎﺟﻲ ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺮ ﺃﻥ ﺍﻟﺘﺮﺍﺏ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟ ﱠ‬
‫ﻭﻳﺴﺘﺪﻝ ﺬﻫﺒﻪ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ " :τ‬ﺍﻟﺼﻌﻴﺪ ﺍﻟﺘﺮﺍﺏ "‪ 1،‬ﻓﻴﻔﻨﺪ ﺍﺳﺘﺪﻻﻟﻪ ﺑﻘﻮﻟﻪ‪ " :‬ﻟﻴ ﻓﻴﻪ ﺩﻟﻴـﻞ‬
‫‪2‬‬
‫ﻋﻠﻰ ﺃﻥ ﻏﲑ ﺍﻟﺘﺮﺍﺏ ﻻ ﻳﺴ ﱠﻤﻰ ﺻﻌﻴﺪﺍ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻓﻴﻪ ﺇ ﺒﺎ ﻫﺬﺍ ﺍﻻﺳﻢ ﻟﻠﺘﺮﺍﺏ ﻓﻘ "‪.‬‬
‫ﻓﻨ ﻦ ﻧﺮ ﺃﱠﻧﻪ ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﳊﺼﺮ‪ ،‬ﻭ ﺃﻥ ﻏﺎﻳﺔ ﻣﺎ ﺩﻟ ﻋﻠﻴﻪ ﻋﻨﺪﻩ ﻫﻮ ﺇ ﺒﺎ ﺍﺳﻢ‬
‫ﺍﻟﺼﻌﻴﺪ ﻟﻠﺘﺮﺍﺏ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻏﲑﻩ ﻓﻤﺴﻜﻮ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺩﻻﻟﺔ ﰲ ﻫﺬﺍ ﺍﻷ ﺮ ﳊﻜﻤﻪ‪ ،‬ﻭﻫﺬﺍ ﻭﻓﺎﺀ ﻣﻨﻪ ﻟﻠﻘـﻮﻝ‬
‫ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻠﺔ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﺑﺎ ﺼﺎﺭ ﺍﳊﺼﺮ ﰲ ﺣﺮ ﺇﱠﻧﻤﺎ‪.‬‬
‫ﻋﺎﺷﺮﺍ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﻢ ﺍﳌﺸﺘ ﺍﻟﺪﺍﻝ ﻋﻠ ﺟﻨ‬
‫ﺼﺎ‪،‬‬
‫ﺃ ﱠﻣﺎ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﰲ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻭﺇﻥ ﺃﺟﺪ ﻟﻪ ﰲ ﺫﻟﻚ ﻧ ﱠ‬
‫ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﺃﱠﻧﻪ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻮﺻ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺃ ﱠﻭ ﻤﺎ ﺗﺼﺮ ﻪ ﺑﺄﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎ ﺸﺘ ﻣﻦ ﺍﻟﺼﻔﺔ‪ ،‬ﻛﺎﻟﺘﻌﻠﻴ ﺑﺎﻟﻠﻘﺐ ﻣﻦ ﺣﻴ ﺑﻄﻼﻥ ﺍﻻﺣﺘﺠﺎﺝ‬
‫‪3‬‬
‫ﺑﻪ‪.‬‬
‫ﻭ ﺎﻧﻴﻬﻤﺎ ﺇﻗﺮﺍﺭﻩ ﺍﺣﺘﺠﺎﺝ ﺃﺻ ﺎﺑﻪ ﰲ ﻗﺼﺮ ﺣﻜﻢ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ ﺍﺳـﺘﻨﺎﺩﺍ ﺇﱃ ﺣـﺪﻳ‬
‫ﺺ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻌﺎﻡ؛ ﻓﺪﻝ ﻋﻠـﻰ ﺃﻥ ﻏـﲑ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﺑﺎﻟﻄﻌﺎﻡ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻓﻮﺟﻪ ﺫﻟﻚ ﺃﻧﱠﻪ ﺧ ﱠ‬
‫‪4‬‬
‫ﺍﻟﻄﻌﺎﻡ ﺎﻟ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻓﻴﻪ "‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﱠﻬﻢ ﻻ ﺘﺠﻮﻥ ﺑﺎﻟﻠﻘﺐ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﺍ ﺜﺎﻝ ﺍ ﺬﻛﻮﺭ ﻣﻦ ﻗﺒﻴﻞ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﺍﳊﺎﺩ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﻓﻌﻞ ﺍﻟﻨ ‪ε‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﻗ ﻘﻘﻲ ﺍﳊﻨﺎﺑﻠﺔ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻓﻤﺎ ﺍﻟ ﻦ ﺑﺎﻟﺒﺎﺟﻲ!‪ ،‬ﻭﻟﻠﻔﺎﺋـﺪﺓ ﻓﺈﻧﱠـﻪ‬
‫ﺎﻟ ﺃﺻﻞ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘ ﺇﺫﺍ ﺻُﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺘﻮﻗﻴﺘﻪ ﺑﺸﻬﺮ‪ ،‬ﻭﻳﺬﻫﺐ ﻣـﺬﻫﺐ‬
‫ﻬﻮﺭ ﺃﺻ ﺎﺑﻪ ﺍ ﺎﻧﻌﲔ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘ ﺑﻌﺪ ﺩﻓﻨﻪ‪ ،‬ﻭ ﻞ ﺫﻟﻚ ﻛﻤﺎ ﺃﺷﺮ ﺇﻟﻴﻪ ﺇﺫﺍ ﺻُـﻠﻲ ﻋﻠـﻰ‬
‫ﺍ ﻴ ‪ ،‬ﻛﺎﳊﺎﻝ ﰲ ﻗﺼﺔ ﺃﻡ ﺳﻌﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬

‫‪ 1‬ـ ﺃﻗ ﻋﻠﻴﻪ ﺬﺍ ﺍﻟﻠﻔ ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻠﻔ ‪" :‬ﺍﻟﺼﻌﻴﺪ ﺍﳊﺮ ‪ ،‬ﺣﺮ ﺍﻷﺭ "‪ ،‬ﺭﻗﻢ ‪ ،1057‬ﻭﻋﻨـﺪ‬
‫ﻋﺒﺪ ﺍﻟﺮﺯﺍ ﰲ ﻣﺼﻨﻔﻪ ﺑﺮﻗﻢ ‪814‬؛ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺳ ﻞ‪ :‬ﺃﻱ ﺍﻟﺼﻌﻴﺪ ﻴﺐ ﻓﻘﺎﻝ‪" :‬ﺍﳊﺮ "‪.‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪.102 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(522/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(272/6‬‬
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‫ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻦ ﺍﻷﺣﺎﺩﻳ ﺍ ﺎﻟﻔﺔ ﺑﺄﺟﻮﺑﺔ ﻗﻮﻳﺔ‪ ،‬ﻣﻦ ﺃﻣﺜِﻠﻬﺎ ﺃﻥ ﺻﻼﺗﻪ ‪ ρ‬ﻋﻠﻰ ﻫـﺬﻩ ﺍ ـﺮﺃﺓ‬
‫ﻭﻣﺜﻴﻼ ﺎ ﻣﻌﻠﻞ ﺑﻌﻠﺔ‪ ،‬ﻭﻫﻲ ﺗﻨﻮﻳﺮ ﻗﺒﻮﺭ ﺍ ﻮﺗﻰ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺎ ﺴﺄﻟﺔ ﻮﻳﻠﺔ ﺍﻟﺬﻳﻞ‪ ،‬ﻭﻟﻴ ﻫـﺬﺍ ـﻞ‬
‫‪1‬‬
‫ﺑﺴﻄﻬﺎ‪.‬‬
‫ﺍﻟ ﺎ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳌﺎﻧﻊ‬
‫ﺍﻟ ﺎﻫﺮ ﺃﱠﻧﻪ ﻻ ﻳﻌﺘ ﻩ ﻛﺒﻘﻴﺔ ﺍﻷﺻﻮﻟﻴﲔ‪.‬‬
‫ﺍﻟ ﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻣﻔﻬﻮﻡ ﻗﺮﺍ ﺍﻟﻌﻄﻒ‬
‫ﻗﺒﻞ ﺍﻟﺸﺮﻭ ﰲ ﺑﻴﺎﻥ ﺃﺣﻘﱠﻴﺔ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ﰲ ﻛﻮﻧﻪ ﻣﻔﻬﻮﻣﺎ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻻﺑ ﱠﺪ ﻣﻦ ﺑﻴﺎﻥ ﺃﻣﺮ ﻣﻬـﻢ؛‬
‫ﻭﻫﻮ ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ ﺃﺷﺎﺭﻭﺍ ﺇﱃ ﻗﺮﺍﻥ ﺍﻟﻌﻄ ﺗﻨ ﱠﻮﻋ ﺗﺴﻤﻴﺎ ﻢ ﻟﻪ‪ ،‬ﻓﻬﻮ ﻋﻨﺪ ﻓﺮﻳ ﻗﺮﺍﻥ ﺍﻟﱠﻨ ﻢ‪،‬‬
‫ﻭﻋﻨﺪ ﺧﺮﻳﻦ ﺩﻻﻟﺔ ﺍﻻﻗﺘﺮﺍﻥ‪ ،‬ﻭﻋ ﺑﻌﻀﻬﻢ ﻋﻨﻪ ﺑﺴ ﺍﻝ‪ ،‬ﻫﻞ ﺍﻟﻌﻄ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻤﻮﻡ ‪.‬‬
‫ﻭﻛﻤﺎ ﺗﻨﻮﻋ ﺗﺴﻤﻴﺎ ﻢ ﻓﻘﺪ ﺗﺒﺎﻳﻨ ﺍﻋﺘﺒﺎﺭﺍ ﻢ ﻟﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺩﺭﺟﻪ ﰲ ﻣﺒ ـ ﺍﻟﻌﻤـﻮﻡ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻋﻘﺐ ﻣﺒ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻣﺮﺟﻊ ﻫﺬﺍ ﻛﻠﻪ ﺇﱃ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﻣﻨـﺰ ﺍﻻﺣﺘﺠـﺎﺝ‬
‫ﺑﻪ‪ ،‬ﻭﻣﻦ ﻓﻘﺪ ﺃﻋﺮ ﺍﳉﻢ ﺍﻟﻐﻔﲑ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻦ ﺫﻛﺮﻩ ﺑﺼﻔﺘﻪ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﻻ ﺟﺮﻡ ﺃﻥ ﺗﻮﺟﻴﻬـﻪ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻟﺬﺍ ﺍﻧﻔﺮﺩ ﺍﺑﻦ ﻣﻔﻠﺢ ﻜﺎﻳﺔ ﻗﻮﻝ ﻣﻦ ﻋ ﱠﺪﻩ ﻣﻔﻬﻮﻣﺎ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﻟﺒﺎﺟﻲ ﻓﻘﺪ ﻋﺮ ﻟﻪ ﻋﻘﺐ ﻣﺒ ﺍﻟﻘﻴﺎﺱ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺗﻮ ﱠﺳﻊ ﰲ ﺍﻟﺘﺪﻟﻴﻞ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍ ﺘﺠﲔ‬
‫ﺑﻪ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄ ﻋﺮ ﻷﻫﻢ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻟﻄﺮﻓﺎﻥ‪:‬‬
‫‪ 1‬ـ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‪:‬‬
‫ﻭ ﱠﻫ ﱠﻦ ﺍﻟﺒﺎﺟﻲ ﻗﺮﺍﻥ ﺍﻟﻌﻄ ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﺄﺩﻟﺔ ﻻ ﺮﺝ ﻋ ﱠﻤﺎ ﺫﻛﺮﻩ ﺷﻴ ﻪ ﺍﻟﺸﲑﺍﺯﻱ؛ ﻭﻫﻲ‪:‬‬
‫ﺃ ـ "‪ ...‬ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻠﻔ ﲔ ﺍ ﻘﺘﺮﻧﲔ ﻟﻪ ﺣﻜﻢ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ ﻳﻔﺮﺩ ﻜﻢ ﺩﻭﻥ ﻣـﺎ‬
‫‪2‬‬
‫ﻗﺎﺭﻧﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ُﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻭﺭﺩﺍ ﻣﻔﺘﺮﻗﲔ"‪.‬‬
‫ﻭﻣﻌ ﻫﺬﺍ ﺃﻥ ﻟﻜﻞ ﺣﻜﻢ ﺷﺮﻋﻲ ﺧﺼﻮﺻﱠﻴﺘﻪ‪ ،‬ﻓﻘﺪ ﻳﻨﻔﺮﺩ ﻜﻢ ﺩﻭﻥ ﻗﺮﻳﻨﻪ‪ ،‬ﻭﻗﺪ ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﺃﻭ‬
‫ﻳﻨﻘﺺ‪ ،‬ﻓﺎﳊﻜﻢ ﻤﺎ ﺑﻨﻔ ﺍﳊﻜﻢ ﻟﻮﺭﻭﺩ ﺎ ﻣﻘﺘﺮﻧﲔ ﻨﺎﺳﺒﺔ ﻏﲑ ﻣﻘﺒﻮﻝ؛ ﺇﻻ ﺃﻥ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﺏ ـ " ﺃﻥ ﻊ ﺍﻟﻌﻠﺔ ﺑﲔ ﺷﻴ ﲔ ﰲ ﺣﻜﻢ‪ ،‬ﻻ ﻳﻮﺟﺐ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳـﺎﺋﺮ ﺍﻷﺣﻜـﺎﻡ ﺇﻻ‬
‫‪3‬‬
‫ﺑﺪﻟﻴﻞ‪ ،‬ﻓﺒﺄﻥ ﻻ ﳚﺐ ﺫﻟﻚ ﺇﺫﺍ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﻌﻠﺔ ﺃﻭﱃ ﻭﺃﺣﺮ "‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(475/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(681/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪.229 ،‬‬
‫‪.229‬‬ ‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (681/2‬ﻭﺍ ﻨﺘﻘﻰ)‪ ،(223/3‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪،‬‬
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‫ﻭﻫﺬﻩ ﻟﻔﺘﺔ ﺑﺪﻳﻌﺔ‪ ،‬ﻓﺎﳉﻤﻊ ﺑﲔ ﺷﻴ ﲔ ﻜﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﻠﺔ ﺟﺎﻣﻌﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓـﻼ‬
‫ﻳﻮﺟﺐ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﰲ ﻋﻠﺔ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻛﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺃﺿ ِﺮﺏُ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻼ ﺑﺎ ﻤﺮ ﻭﻣﺎ ﺃﺳﻜﺮ‬
‫ﻣﻦ ﺍﻟﱠﻨﺒﺎ ﻛﺎﳊﺸﻴﺸﺔ؛ ﻓﻬﻤﺎ ﱠﺮﻣﺎﻥ ﺎﻣﻊ ﻋﻠﺔ ﺍﻹﺳﻜﺎﺭ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎ ﻤﺮ ﺴﺔ ﻋﻨﺪ ﺍﳉﻤﻬـﻮﺭ‪،‬‬
‫‪1‬‬
‫ﻼ ﺍﳊﺸﻴﺸﺔ ﻓﻬﻲ ﻣﻊ ﺣﺮﻣﺘﻬﺎ ﺎﻫﺮﺓ ﺑﺎﺗﻔﺎ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻥ ﻣﺎ ﺍﺟﺘﻤﻌﺎ ﺑﻌﻠﺔ‪ ،‬ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﻣﺎ ﳚﺘﻤﻊ ﺑﻌﻠﺔ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻻﻗﺘﺮﺍﻥ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻘﺒﻴﻞ‪.‬‬
‫‪ 2‬ـ ﺃﺩﻟﺔ ﺍﳌ ﺒﺘ ‪:‬‬
‫ﺬﻫﺒﻬﻢ ﺑﺄﺩﻟﺔ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍ ﺜﺒﺘﻮﻥ ﻟﻘﺮﺍﻥ ﺍﻟﻌﻄ‬
‫ﺃ ـ ﺍﺳﺘﺪﻟﻮﺍ ﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ ‪ " : ε‬ﻭﻻ ﳚﻤﻊ ﺑﲔ ﻣﺘﻔﺮ ‪ ،‬ﻭﻻ ﻳﻔ ﱠﺮ ﺑـﲔ ﺘﻤـﻊ ﺧـﺸﻴﺔ‬
‫‪2‬‬
‫ﺍﻟﺼﺪﻗﺔ "‪.‬‬
‫ﻓﻜﺄﱠﻧﻬﻢ ﻓﻬﻤﻮﺍ ﻣﻦ ﺍﳊﺪﻳ ﺃﻥ ﺍﻟﻌ ﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔ ﻻ ﺼﻮ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﺎ ﺍﻗﺘـﺮﻥ‬
‫ﺑﺸﻲﺀ ﻓﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻜﻢ ﻟﻪ ﻜﻢ ﻗﺮﻳﻨﻪ‪ ،‬ﺣ ﻻ ﻧﻔﺮ ﺑﲔ ﻣﺎ ﻊ ﺍﻟﺸﺎﺭ ﺑﻴﻨﻪ‪ ،‬ﻭﺇﻻ ﺻﺎﺭ ﺍﻟﻘﺮﺍﻥ‬
‫ﺑﻴﻨﻬﻤﺎ ﺑﻼ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃ ﻌﻨﺎ ﻋﻠﻰ ﺗﻨـﺰﻳﻪ ﻛﻼﻡ ﺍﻟﺸﺎﺭ ﻣﻨﻪ‪.‬‬
‫ﺏ ـ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻝ ﺃ ﺑﻜﺮ ‪ " :τ‬ﻭﺍﷲ ﻷﻗﺎﺗﻠ ﱠﻦ ﻣﻦ ﻓ ﱠﺮ ﺑـﲔ ﻣـﻦ ﻓـ ﱠﺮ ﺑـﲔ ﺍﻟـﺼﻼﺓ‬
‫‪3‬‬
‫ﻭﺍﻟﺰﻛﺎﺓ‪."...‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺍﻷﻣﺮ ﻤﺎ ﻣﻘﺘﺮﻧﲔ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮ ﻥ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺍﻟﺴﱠﻨﺔ‪ ،‬ﻭﻗﺪ ﻓﻬﻢ ﺃﺑـﻮ‬
‫ﺎﻟﻔﻪ ﰲ ﻓﻬﻤﻪ ﺃﺣﺪ‬ ‫ﺑﻜﺮ ‪ τ‬ﻣﻦ ﻫﺬﺍ ﻭﺟﻮﺏ ﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟ ﱠﺰﻛﺎﺓ‪ ،‬ﺍﺳﺘﻨﺒﺎ ﺎ ﻣﻦ ﺍﻗﺘﺮﺍ ﺎ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭ‬
‫‪4‬‬
‫ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ؛ ﻓﺜﺒ ﺃﱠﻧﻪ ﺇ ﺎ ﻋﻠﻰ ﺍﳊﻜﻢ ﻘﺘﻀﻰ ﺍﻻﻗﺘﺮﺍﻥ‪.‬‬
‫ﺝ ـ ﺍﺳﺘﺪﻟﻮﺍ ﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﺃﱠﻧﻪ ﻗﺎﻝ ﰲ ﺣﻜﻢ ﺍﻟﻌﻤﺮﺓ‪" :‬ﺇﱠﻧﻬﺎ ﻟﻘﺮﻳﻨﺔ ﺍﳊ ﰲ ﻛﺘﺎﺏ‬
‫‪1‬‬
‫ﺍﷲ ‪ ،Υ‬ﻗﺎﻝ ﺍﷲ ‪] :Υ‬ﻭﺃﺗﻤﻮﺍ ﺍﻟﺤ ﻭﺍﻟﻌﻤﺮﺓ ﻟﻠﻪ‪[...‬؛‪ 5‬ﻓﻔﻬﻢ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﺑﺪﻻﻟﺔ ﺍﻗﺘﺮﺍ ﺎ ﺑﺎﳊ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺍﻟﺪﺭﺍﺭﻱ ﺍ ﻀﻴﺔ )‪ ،(33/1‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺳﺒﻞ ﺍﻟﺴﻼﻡ )‪.(48/1‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺻﺪﻗﺔ ﺍ ﺎﺷﻴﺔ‪ ،‬ﺭﻗﻢ ‪ ،23‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻻ ﳚﻤﻊ ﺑﲔ ﻣﺘﻔﺮ‬
‫ﻭﻻ ﻳﻔﺮ ﺑﲔ ﺘﻤﻊ‪ ،‬ﺭﻗﻢ ‪ 1450‬ﻣﻦ ﺣﺪﻳ ﺃﻧ ‪.‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺭﻗﻢ ‪ ،1400‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹ ﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨـﺎﺱ‬
‫ﺣ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺭﻗﻢ ‪ ،32‬ﻛﻼ ﺎ ﻋﻦ ﺃ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(286/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪.229 ،‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.196 :‬‬
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 ‫‪ 3‬ـ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‪:‬‬
‫ﻋﻠﻰ ﻣﻦ ﺭ ﱠﺩ ﻋﻠﻴﻪ‪ ،‬ﺃ ﱠﻣﺎ ﻫﻮ‬ ‫ﺃ ﱠﻣﺎ ﺼﻮ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻟﺒﺎﺟﻲ ﻓﺴﻠﻴﻢ ﻭﻻ ﻣﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻭ ﺃﻗ‬
‫ﻓﻘﺪ ﺃﺟﺎﺏ ﻋﻦ ﺃﺩﻟﺔ ﺧﺼﻮﻣﻪ ﻭﻓﻘﺎ ﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﺃﺟﺎﺏ ﻋﻦ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺪﻳ ﺍﻟﱠﻨﻬﻲ ﻋﻦ ﻊ ﻭﺗﻔﺮﻳ ﺍﻷﻧﺼﺒﺔ ﺧﺸﻴﺔ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺃ ﱠﻣﺎ ﺍﳉﻬﺔ ﺍﻷﻭﱃ ﻓﻬﻲ ﺃﻥ ﺍﳊﺪﻳ ﻭﺭﺩ ﰲ ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻨﺼﺎﺑﲔ ﺍ ـﺘﻤﻌﲔ ﰲ‬
‫ﻣﻠﻚ ﺭﺟﻠﲔ ﻻ ُﻳﻔ ﱠﺮ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﳚﺘﻤﻌﺎﻥ ﻟﻨﻘﺺ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺣُﺬﺍ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﺍﻟﻠﻔـ‬
‫ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﻭﺭﺩ ﰲ ﺳﻴﺎ ﺑﻴﺎﻥ ﺣﻜﻢ ﺑﻌﺾ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻓﺈﱠﻧﻪ ﺘﺺ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﺼﻮ ﺑﺒـﺎﺏ‬
‫‪2‬‬
‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﻳﺴﻮ ﺗﻌﺪﻳﺘﻪ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻟﺬﺍ ﻭﺭﺩ ﰲ ﺳﻴﺎ ﺍﳊﺪﻳ ‪" :‬ﺧﺸﻴﺔ ﺍﻟﺼﺪﻗﺔ"‪.‬‬
‫ﺗﻨـ ﱠﺰﻝ ﺍﻟﺒﺎﺟﻲ ﻣﻊ ﺎﻟﻔﻴﻪ‪ ،‬ﻭﺃﻟﺰﻣﻬﻢ ﺍﻟﻘﻮﻝ ﺎﻟﻔﺔ ﺍﳊﺪﻳ ﰲ ﻧﻔ ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﺼﺪﻗﺔ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮ ﻢ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻓﺘﺄ ﱠﻣﻞ ﻛﻴـ‬
‫ﺃﱠﻧﻪ ﻳﻠﺰﻣﻬﻢ ﺍﳊﻜﻢ ﻮﺍﺯ ﺍﻟﺘﻔﺮﻳ ﻟﻐﲑ ﺧﺸﻴﺔ ﺍﻟ ﱠ‬
‫ﺃﱠﻧﻬﻢ ﻓ ﱠﺮﻗﻮﺍ ﺑﲔ ﺍ ﺘﻤﻌﲔ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻭ ﻳ ﺣﻮﺍ ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻣﻘﺪﺍﺭ ﺃ ﻠﺔ؛ ﻓﻜﻴ ـﻢ ﺑﻌـﺪ ﻫـﺬﺍ‬
‫‪3‬‬
‫ﻜﻤﻮﻥ ﻟﻠ ُﻤﻘﺘ ِﺮﻧﲔ ﺑﻨﻔ ﺍﳊﻜﻢ ﰲ ﻏﲑ ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﺑﻮﺍﺏ ﺃﺧﺮ ‪ ،‬ﻓﺒﻄﻞ ﺬﺍ ﻣﺎ ﺗﻌﻠﻘﻮﺍ ﺑﻪ‪.‬‬
‫ﺘﻤﻊ‪ ،‬ﻭﻻ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺃﻥ ﻗﻮﻟﻪ ‪" :ε‬ﻻ ﻳﻔ ﱠﺮ ﺑﲔ ﺘﻤﻊ "؛ "ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫‪4‬‬
‫ﻧﺴﻠﻢ ﺃﱠﻧﻪ ﺇﺫﺍ ﻓ ﱠﺮ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺃﱠﻧﻪ ﻗﺪ ﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺣ ﻳﻜﻮﻥ ﺍﳉﻤﻊ ﺑﺪﻟﻴﻞ"‪.‬‬
‫ﺏ ـ ﺃﺟﺎﺏ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﺍﺳﺘﻨﺎﺩﻫﻢ ﺇﱃ ﻣﻘﻮﻟﺔ ﺃ ﺑﻜﺮ ‪ τ‬ﰲ ﻣﻘﺎﺗﻠﺔ ﻣﻦ ﻓ ﱠﺮ ﺑﲔ ﻣﺎ ﻊ ﺍﷲ ‪،Ι‬‬
‫ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟ ﱠﺰﻛﺎﺓ‪ ،‬ﺑﺄﻥ ﺍ ﺮﺍﺩ ﺑﻜﻼﻣﻪ ﻫﺬﺍ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻹﳚﺎﺏ؛ ﻭﻋﻠـﻰ‬
‫ﻫﺬﺍ ﺍﻧﻌﻘﺪ ﺇ ﺎ ﺍﻷ ﱠﻣﺔ‪ ،‬ﻓﻬﻮ ﺑﺬﻟﻚ ﺧﺎﺭﺝ ﻋﻦ ﻞ ﻧﺰﺍﻋﻨﺎ‪.‬‬
‫ﻭ ُﻳﺮِﺩ ﺍﻟﺼﺪﻳ ‪ τ‬ﺑﺬﻟﻚ ﻛﻞ ﻊ‪ ،‬ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﺃﱠﻧﻪ ﻻ ﻳﻘﺎﺗﻞ ﻣﻦ ﻓ ﱠﺮ ﺑـﲔ ﻗﻮﻟـﻪ ‪:Ι‬‬
‫]‪...‬ﻛﻠﻮﺍ ﻣﻦ ﺛﻤﺮﻩ ﺇﺫﺍ ﺃﺛﻤﺮ ﻭ ﺗﻮﺍ ﻘﻪ ﻳﻮﻡ ﺼﺎﺩﻩ‪ 1،[ ...‬ﺎ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ‪ Ι‬ﰲ ﺍﻟﻮﺟﻮﺏ؛ ﻓﺎﻷﻛﻞ‬
‫‪2‬‬
‫ﻣﻦ ﺍﻟﺜﻤﺮ ﻟﻴ ﺑﻮﺍﺟﺐ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻓﻤﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(683/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪.230 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(281/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،274 ،‬ﺍﻷﺷﻘﺮ‪ :‬ﺍﻟﻮﺍﺿﺢ‪ ،182 ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴ ‪:‬‬
‫" ‪...‬ﻓﺈﻥ ﺍﻟﺴﻴﺎ ﺮﻳ ﺇﱃ ﺑﻴﺎﻥ ﺍ ﻤﻼ ‪ ،‬ﻭﺗﻌﻴﲔ ﺍ ﺘﻤﻼ ﻭﺗﻨـﺰﻳﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍ ﻘﺼﻮﺩ ﻣﻨﻪ‪ ،‬ﻭﻓﻬﻢ ﺫﻟﻚ ﻗﺎﻋﺪﺓ ﻛـﺒﲑﺓ ﰲ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭ ﺃﺭ ﻣﻦ ﺗﻌﺮ ﺎ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﻭﺗﻘﺮﻳﺮ ﻗﺎﻋﺪ ﺎ ﻣﻄﻮﻟﺔ‪ ،‬ﺇﻻ ﺑﻌﺾ ﺍ ﺘـﺄﺧﺮﻳﻦ ﳑﱠـﻦ ﺃﺩﺭﻛﻨـﺎ‬
‫ﺃﺻ ﺎ ﻢ‪ ،‬ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻣﺘﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻨﺎ ﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﺫﺍ ﺷﻌﺐ ﻋﻠﻰ ﺍ ﻨﺎ ﺮ"‪ ،‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(83/4‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(682/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪.229 ،‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(682/2‬‬
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 ‫ﺝ ـ ﺃﺟﺎﺏ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﺍﺳﺘﺪﻻ ﻢ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﱠﺒﺎﺱ ‪ τ‬ﻣﻦ ﻭﺟﻬﲔ‪:‬‬
‫ﺃ ﱠﻣﺎ ﺍﻷ ﱠﻭﻝ ﻓﻤﻦ ﺣﻴ ﺣﺠﻴﺔ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﻮﻝ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻔـﻪ‬
‫ﺠﺔ ﺇﺫﺍ ﻋُﺮ ﻟﻪ‬ ‫ﺎﻋﺔ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﰲ ﺗﺮﻙ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻻ ﻔﻰ ﺃﻥ ﻗﻮﻝ ﺍﻟﺼ ﺎ ﻟﻴ‬
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‫ﺎﻟ ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﺜﺎ ﻓﻬﻮ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻬﻢ ﺍﻟﻮﺟﻮﺏ ﺑﺪﻟﻴﻞ ﺧﺎﺭﺝ ﻋ ﱠﻤﺎ ﺫﻛﺮ ﻮﻩ‪ ،‬ﻭﺃﱠﻧﻪ ﺃﺭﺍﺩ ﺑﺎ ﻘﺎﺭﻧـﺔ‪،‬‬
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‫ﻣﻘﺎﺭﻧﺔ ﺍﻟﻌﻤﺮﺓ ﻟﻠ ﰲ ﺍﻷﻣﺮ ﻤﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﺍ ﱠﺮﺩ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻣﺎ ﻗﺎﻟﻮﻩ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻨ ﺮ ﰲ ﻫﺬﻩ ﺍﻷﺩﻟﺔ؛ ﻧ ﻠﺺ ﺇﱃ ﺭﺟ ﺎﻥ ﻗﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺑﻌﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻗـﺮﺍﻥ‬
‫ﺍﻟﻌﻄ ‪ ،‬ﻭﺃﻥ ﺍﻻﻗﺘﺮﺍﻥ ﰲ ﺍﻟﻨ ﻢ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻻﻗﺘﺮﺍﻥ ﰲ ﺍﳊﻜﻢ‪ ،‬ﺳﻮﺍﺀ ﻋﺪﺩﻧﺎﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻔﻬﻮﻡ ﺃﻡ ﻻ‪،‬‬
‫ﻭﻳُﻘﻮﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺃﻣﺮﺍﻥ؛ ﻭ ﺎ‪:‬‬
‫ﺃ ﱠﻣﺎ ﺍﻷ ﱠﻭﻝ ﻓﻬﻮ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺒ ﻷﺣﺪ ﺎ؛ ﺇﱠﻧﻤﺎ ﺒ ﺑﺪﻟﻴﻞ ﺼﻪ ﻣﻦ ﻟﻔـ ﺃﻭ ﻋﻠـﺔ ﺃﻭ‬
‫ﺇ ﺎ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻄﺮ ﺍ ﺧﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﲡﺐ ﺍﻟﱠﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺑﻌﻠﺔ ﺟﺎﻣﻌﺔ ﺑﻴﻨﻬﻤﺎ‪،‬‬
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‫ﻻ ﺑﺎﻻﻗﺘﺮﺍﻥ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﻭﻫﻮ ﺃﻥ ﺍ ﺘﺪﺑﺮ ﻟﻜﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﺑﻪ ﺍﻟﻮﺣﻲ؛ ﳚـﺪ ﺃﻥ ﺍﻟﻌـﺮﺏ ﲡﻤـﻊ ﺑـﲔ‬
‫ﺍ ﺘﻠﻔﲔ‪ ،‬ﻭﻻ ﻳﻘﺘﻀﻲ ﺍﻗﺘﺮﺍ ﻤﺎ ﻋﻨﺪﻫﻢ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻛﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻀﻼ ﺃﻥ ﻳﻘﻄﻌﻮﺍ ﺃﻥ ﺍﻗﺘﺮﺍ ﻤﺎ‬
‫ﻳﻔﻴﺪ ﺑﺎ ﻔﻬﻮﻡ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺣﻜﻢ ﻣﺴﻜﻮ ﻋﻨﻪ‪.‬‬
‫ﻭ ﺬﺍ ﻧﺰﻝ ﺍﻟﻘﺮ ﻥ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﻫﺬﺍ؛ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﺍﻟﻤﻄﻠﻘﺎﺕ ﻳﺘﺮﺑﺼﻦ ﺑ ﻧﻔﺴﻬﻦ ﺛﻼﺛﺔ‬
‫ﺑﺮﺩﻫﻦ ﻓﻲ ﺫﻟ ﺇ ﺃﺭﺍﺩﻭﺍ ﺇﺻﻼ ﺎ ‪ 6،[ ...‬ﻓﻘﻮﻟﻪ ﺍ ﻄﻠﻘﺎ ﻋﺎﻡ‪ ،‬ﻭﻗﺮﻥ ﺑﻪ ﺍﳊ‬ ‫ﻗﺮﻭﺀ‪ ...‬ﻭﺑﻌﻮﻟﺘﻬﻦ ﺃ‬
‫‪ Ι‬ﺧﺎﺻﺎ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﺑﻌﻮﻟﺘﻬ ﱠﻦ‪.‬‬
‫ﺗﺎﻛﻢ ‪...‬‬ ‫ﻭﻣﺜﺎﻟﻪ ﺃﻳﻀﺎ ﻗﻮﻟﻪ ‪... ] :Υ‬ﻓﻜﺎﺗﺒﻮﻫﻢ ﺇ ﻋﻠﻤﺘﻢ ﻓﻴﻬﻢ ﻴﺮﺍ ﻭ ﺗﻮﻫﻢ ﻣﻦ ﻣﺎﻝ ﺍﻟﻠﻪ ﺍﻟﺬ‬
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‫[‪ 7،‬ﻓﺎﻷﻣﺮ ﺑﺎ ﻜﺎﺗﺒﺔ ﻳﻔﻴﺪ ﺍﻻﺳﺘ ﺒﺎﺏ‪ ،‬ﻭﻗﺮِﻥ ﺑﻪ ﺍﻷﻣﺮ ﺑﺈﻳﺘﺎﺀ ﺍ ﺎﻝ ﻭﻫﻮ ُﻣﻔﻴﺪ ﻟﻠﻮﺟﻮﺏ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.141 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(682/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،230 ،‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.240 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ)‪ ،(433/1‬ﺍﻟﺪﺭﻭﻳﺶ‪ :‬ﺍﻟﺼ ﺎ ﻭﻣﻮﻗ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻘﻮﻟﻪ‪.48 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(683/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪.230 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪.101 ،‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.228 :‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.33 :‬‬
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‫ﻧﻌﻢ‪ ،‬ﻗﺪ ﺮﺝ ﺍﻻﻗﺘﺮﺍﻥ ﺑﺎﻟﻌﻄ ﻋ ﱠﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻴﻔﻴﺪ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺣﻜﻢ ﻣﺴﻜﻮ ‪ ،‬ﻭﺑـﺎﻟﱠﻨ ﺮ‬
‫ﺍﻟﻔﺎﺣﺺ ﰲ ﺷﺄﻧﻪ؛ ﻳ ﻬﺮ ﺃﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻟﻴﺴ ﺃﺻﻴﻠﺔ‪ ،‬ﻭﺃﱠﻧﻬﺎ ﻣﺴﺘﻤ ﱠﺪﺓ ﻣﻦ ﺃﺩﻟﺔ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﻭﻓﻬﻢ‬
‫ﻀﺪﻩ ﺍﻟﺪﻟﻴﻞ ﺳﺎﺋ ﻭﻻ ﻧﺰﺍ ﻓﻴﻪ‪ ،‬ﻛﻔﻬﻢ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ ﻣﻦ ﺍﻗﺘﺮﺍ ﺎ ﺑـﺎﳊ ‪،‬‬ ‫ﺍﻻﺷﺘﺮﺍﻙ ﺑﺎﻟﻘﺮﺍﻥ ﺇﺫﺍ ﻋ ﱠ‬
‫ﺑﺪﻻﻟﺔ ﺍﻷﻣﺮ ﻤﺎ ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻻ ﺃﻥ ﺍﻻﻗﺘﺮﺍﻥ ﻭﺣﺪﻩ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﻮﺟﻮﺏ؛‪ 2‬ﻭﻋﻠﻴـﻪ ﻓﻘـﺮﺍﻥ‬
‫‪3‬‬
‫ﺍﻟﻌﻄ ﻻ ﻳﺼﻠﺢ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻣﺜﺒﺘﺎ ﻟﻠ ﻜﻢ؛ ﻷﱠﻧﻪ ﻻ ﻳﺜﺒ ﺑﺎﻻﺣﺘﻤﺎﻝ‪.‬‬

‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻗﺪ ﺍﺳﺘﺒﺎﻥ ﻟﻨﺎ ﺑﻮﺿﻮ ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻗـﺪﻡ ﺳـﻮﺍﺀ ﰲ‬
‫ﺗﺼﻮﺭﻫﻢ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻓﺎﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﺮﻳﻔﻪ ﻭﺗﺴﻤﻴﺎﺗﻪ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﺘﻌﺮﻳ ﺗﺮﺗﺒ‬
‫ﻋﻠﻴﻪ ﺑﻌﺾ ﺍ ﺎﺭ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﺴﻤﻴﺎ ﻓﻼ ﻛﺒﲑ ﺎﺋﻞ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺇﻻ ﺗﺮﻭﻳﺾ ﺃﺫﻫﺎﻥ ﺍ ﺒﺘﺪﺋﲔ‪.‬‬
‫ﻭﻗﺪ ﻬﺮ ﻟﻨﺎ ﺟﻠﻴﺎ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻴﱠﺰ ﻋﻦ ﻏﲑﻩ ﺑﺘﻌﺮﻳ ﺩﻗﻴ ﻭﻫﻮ‪" :‬ﺃﻥ ﻳُﻌﻠ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻌ ﰲ‬
‫ﺑﻌﺾ ﺍﳉﻨ ‪ ،‬ﻓﻴﻘﺘﻀﻲ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﻧﻔﻲ ﺫﻟﻚ ﺍﳊﻜﻢ ﻋﻤﱠﺎ ﻳﻜﻦ ﺑﻪ ﺫﻟﻚ ﺍ ﻌ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﳉﻨ "‪ ،‬ﻓﻠ ﻓﻴﻪ ﺃﻥ ﺍ ﺎﻟﻔﺔ ﻣﻨﻮ ﺔ ﺑﺈﻟﻐﺎﺀ ﺍﻟﻘﻴﺪ ﺍﻟﺘﺸﺮﻳﻌﻲ‪ ،‬ﻭﺇﻥ ﻏﻔﻞ ﻋﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻠﻔ ﺍ ﻨﺎﻗﻀﺔ‪.‬‬
‫ﻛﻤﺎ ﻬﺮ ﻟﻨﺎ ﺗﺒﻌﺎ ﺃﻧﻪ ﻋﻠﻰ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﰲ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻳﻄﻠ ﻋﻠﻰ ﺍﻟ ـ ﻭﺍﻟﻘﻄﻌـﻲ‪ ،‬ﻭﻗـﺪ‬
‫ﺗﻮﺻﻠﻨﺎ ﺃﻳﻀﺎ ﺇﱃ ﺃﻧﱠﻪ ﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺘﺴﻤﻴﺎ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭ ﻳﻜﺘﺮ ﺎ‪ ،‬ﻭﺇ ﺎ ﺍﻛﺘﻔـﻰ ﺑﺘـﺴﻤﻴﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍ ﻘﻘﲔ ﻓﺈ ﻢ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺍ ﺴﻤﻴﺎ ﻻ ﺇﱃ ﺍﻷ ﺎﺀ‪.‬‬
‫ﺃﻣﱠﺎ ﺼﻮ ﺍﻟﺰﺧﻢ ﺍﻟﻜﺒﲑ ﻣﻦ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﺎﺟ ﺑﻪ ﻛﺘﺐ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﻘﺪ‬
‫ﻀﺢ ﻟﻨﺎ ﺃﱠﻧﻪ ﻣﻦ ﺍ ﻘﻠﲔ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﻣﻨﻬﺎ ﺑﺄﺭﺑﻌﺔ؛ ﻭﻫﻲ‪ :‬ﻣﻔﺎﻫﻴﻢ ﺍﻟﺼﻔﺔ ﻭﺍﻟﺸﺮ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻠﻘﺐ‪،‬‬
‫ﺍﺗ ﱠ‬
‫ﻭﻓﻴﻤﺎ ﻳﺄ ﺑﺈﺫﻥ ﺍﷲ ﺑﻴﺎﻥ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪﻩ ﻣﻘﺎﺭﻧﺔ ﺬﺍﻫﺐ ﺍ ﺎﻟﻔﲔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،240 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(370/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،230 ،‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(1988/4‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.413 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(390/2‬ﺍﻟﻼﻣﺸﻲ‪ :‬ﻛﺘﺎﺏ ﰲ ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ‪ ،142 ،‬ﻝ ﺗﻴﻤﻴـﺔ‪ :‬ﺍ ـﺴﻮﺩﺓ‬
‫)‪ ،(324/1‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪.273 ،‬‬
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 ‫ﻴﺔ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴ ﻭﺑﻴﺎ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟ ﺎ ‪:‬‬

‫ﰲ ﻫﺬﺍ ﺍﻟﻔـﺼﻞ‬ ‫ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﺒﺎﻧ ﻟﻨﺎ ﻣﻌﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﺳﺄﻋﺮ‬
‫ﺇﱃ ﺃﻣﺮ ﻋ ﻴﻢ ﺍﻷ ﻴﺔ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫ﻭﺣ ﺗﺘﻀﺢ ﻟﻨﺎ ﻣﻔﺎﺻﻞ ﺍ ﻮﺿﻮ ‪ ،‬ﻓﻘﺪ ﺷﻄﺮﺗﻪ ﺇﱃ ﺷﻄﺮﻳﻦ‪ ،‬ﺍﻷﻭﻝ ﺃﻋ ﻓﻴﻪ ﺑﺒﻴـﺎﻥ‬
‫ﺣﺠﻴﺘﻪ ﻣﻦ ﺣﻴ ﺍﻹ ﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺴﻮﻗﻨﺎ ﺇﱃ ﺑﻴﺎﻥ ﻣﺬﺍﻫﺐ ﺍﻷﺻﻮﻟﻴﲔ ﻓﻴـﻪ‪ ،‬ﻭﺗﻔﺎﺻـﻴﻞ‬
‫ﺭﺍﺋﻬﻢ‪ ،‬ﻭﺍﻟ ﻋﻠﻰ ﺿﻮﺋﻬﺎ ﻜﻨﻨﺎ ﺍﺳﺘﺠﻼﺀ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﺑﻮﺿﻮ ‪ ،‬ﻭﻣـﺪ ﻣﻮﺍﻓﻘﺘـﻪ ﺃﻭ‬
‫ﺎﻟﻔﺘﻪ ﻢ‪ ،‬ﻣﻊ ﺍﻻﻫﺘﺒﺎﻝ ﺑﺄﺳﺒﺎﺏ ﻣﻮﻗﻔﻪ ﻫﺬﺍ‪ ،‬ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﺄﻣﺮ ﻣﻬﻢ؛ ﻭﻫـﻮ ﺑﻴـﺎﻥ ﺍ ـﺎﺭ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﺬﺍ ﺍﻟﺮﺃﻱ؛ ﻷﻥ ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ ﻣﺘﺸﺎﺑﻜﺔ‪ ،‬ﻭﺍﻟﻮﺍﺣﺪﺓ ﲡﺮ ﺇﱃ ﺍﻷﺧﺮ ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄ‬
‫ﺑﻴﺎﻥ ﺫﻟﻚ ﻮﻝ ﺍﷲ‪.‬‬

‫ﻴﺘﻪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴ ﻣﻦ ﻴﺚ ﺍﻹ ﺎﻝ ﻭﺑﻴﺎ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪:‬‬

‫ﻴﺘﻪ ﻣﻦ ﻴﺚ ﺍﻹ ﺎﻝ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻣﺬﺍﻫﺐ ﺍﻷﺻﻮﻟﻴ ﰲ‬

‫ﺍﺧﺘﻠ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﺣﺠﻴﺘﻪ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺇﱃ ﺴﺔ ﻣﺬﺍﻫﺐ‪ ،‬ﻭﻫﻲ‪:‬‬

‫ﺔ ﻣﻄﻠﻘﺎ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ؛ ﻓﻬﻮ ﻣﺬﻫﺐ‬ ‫ـ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ‪ :‬ﻫﻮ‬
‫‪2‬‬
‫ﺍﻷﺋﻤﱠﺔ ﺍﻟﺜﻼ ﺔ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﻭﺃﻛﺜﺮ ﺃﺻ ﺎ ﻢ‪ 1،‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟ ﺎﻫﺮ‪.‬‬
‫ﻓﺄﺻ ﺎﺏ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﻳﺮﻭﻥ ﺇﻋﻤﺎﻝ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻦ ﺣﻴ ﺍﻷﺻﻞ ﻣﻄﻠﻘﺎ ‪ ،‬ﺳﻮﺍﺀ‬

‫‪،265‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪ ،81 ،‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(521/2‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘـﺼﻔﻲ‪،‬‬
‫ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(238/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،235 ،‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪.(679/2‬‬
‫‪ 2‬ـ ﻫﻮ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﻣﻔﻬﻮﻡ ﻛﻼﻡ ﺍﺑﻦ ﺣﺰﻡ ﺣﻴ ﺃﻧﻪ ﻧﻘﻞ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻦ ﻬﻮﺭ ﺍﻟ ﺎﻫﺮﻳﺔ‪ ،‬ﻭﻗـﺪ‬
‫ﻧﻘﻞ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﺴﻤﻌﺎ ﻋﻦ ﺩﺍﻭﺩ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻭﺣﻜﻰ ﺍﻟﺘﻠﻤﺴﺎ ﺇﻋﻤﺎ ﻢ ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻣﻮﺿﻌﲔ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(323/2‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(453/2‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(238/1‬ﺍﻟﺘﻠﻤﺴﺎ ‪:‬‬
‫ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.423 ،‬‬

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‫ﻭﺭﺩ ﰲ ﺳﻴﺎ ﻛﻼﻡ ﺍﻟﺸﱠﺎﺭ ﺃﻭ ﰲ ﻛﻼﻡ ﺍﻟﻨﱠﺎﺱ ﻣﻦ ﺩﻭﻥ ﺃﺩ ﺗﻔﺮﻳ ‪ 1،‬ﻭﻻ ﻨﻊ ﻫﺬﺍ‬
‫ﺇﻫﺪﺍﺭ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺍﻷﻧﻮﺍ ‪ ،‬ﻭﺳﻴﺄ ﻻﺣﻘﺎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻬﻮﺭﻫﻢ ﻻ ـﺘ ﻔﻬـﻮﻡ‬
‫ﺍﻟﻠﻘﺐ‪.‬‬
‫ﻏﲑ ﺃﻧﱠﻬﻢ ﻗﻴﺪﻭﺍ ﺍﻟﻌﻤﻞ ﺑﻪ ﻤﻠﺔ ﺷﺮﻭ ‪ ،‬ﺗﻔﺎﺩﻳﺎ ﻟﻠﺰﻟﻞ ﰲ ﺍﺳﺘﻨﺒﺎ ﺍﻷﺣﻜﺎﻡ؛ ﻭﻧ ـﺮﺍ‬
‫ﻟﺒﺎﻟ ﺃ ﻴﺘﻬﺎ‪ ،‬ﻭﻷﻥ ﻛﺜﲑﺍ ﻣﻨﻬﺎ ﻞ ﺍﺗﻔﺎ ﻣﻊ ﺑﻌﺾ ﺍ ﺬﺍﻫﺐ ﺍﻷﺧﺮ ‪ ،‬ﻓﺴﺄﻓﺮﺩﻫﺎ ﺑﺎﻟـﺬﻛﺮ‬
‫ﻋﻘﺐ ﺳﺮﺩ ﺍ ﺬﺍﻫﺐ‪.‬‬
‫ﺔ ﻣﻄﻠﻘﺎ‪ :‬ﻭﻳﺄ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻠﲔ ﺬﺍ ﺍ ﺬﻫﺐ ﺍ ﺘﻘﺪﻣﻮﻥ‬ ‫ـ ﺍﳌﺬﻫﺐ ﺍﻟ ﺎ ‪ :‬ﻟﻴ‬
‫ﺑﺎﻟـﺬﻛﺮ ﺣﻜﻤـﻪ‬ ‫ﻣﻦ ﺍﳊﻨﻔﻴﺔ؛ ﻗﺎﻝ ﺍﳉﺼﺎ ‪" :2‬ﻭﻣﺬﻫﺐ ﺃﺻ ﺎﺑﻨﺎ ﰲ ﺫﻟﻚ ﺃﻥ ﺍ ﺼﻮ‬
‫‪3‬‬
‫ﻣﻘﺼﻮﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ ﺣﻜﻢ ﻣﺎ ﻋﺪﺍﻩ ﻼﻓﻪ‪."...‬‬
‫ﻭﻫﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻣﻦ ﻠﺔ ﺍﻻﺳﺘﺪﻻﻻ ﺍﻟﻔﺎﺳﺪﺓ‪ 4،‬ﻭ ﻳﻔﺮﻗﻮﺍ ﰲ ﻫـﺬﺍ‬
‫ﺑﲔ ﻛﻼﻡ ﺍﻟﺸﱠﺎﺭ ﺃﻭ ﻛﻼﻡ ﺍﻟﻨﱠﺎﺱ‪ ،‬ﻭ ﺬﺍ ﺻ ﱠﺮ ﺍﳉﺼﺎ ﺍﺳﺘﻨﺒﺎ ﺎ ﳑﱠﺎ ﺭﻭﺍﻩ ﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﰲ ﺍﻟﺴﲑ ﺍﻟﻜﺒﲑ؛ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺣﺎﺻﺮ ﺍ ﺴﻠﻤﻮﻥ ﺣﺼﻨﺎ ﻣﻦ ﺣﺼﻮﻥ ﺍ ﺸﺮﻛﲔ؛ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ‬
‫ﺴ ﰲ ﻗﺮﻳﺔ‬
‫ﺃﻫﻞ ﺍﳊﺼﻦ‪ :‬ﺃﻣﻨﻮ ﻋﻠﻰ ﺃﻥ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﻣﺎﺋﺔ ﺭﺃﺱ ﻣﻦ ﺍﻟ ﱠ‬
‫ﺑﺸﻲﺀ ﻓﺈﻧﱠﻪ ﻳُﺮﺩ ﺇﱃ ﻣﺄﻣﻨﻪ ﻷﻧﱠﻪ ﻳﻘﻞ‪ :‬ﺇﻥ ﺃﺩﻟﻜﻢ‬ ‫ﻛﺬﺍ‪ ،‬ﻓﺄﻣﱠﻨﻪ ﺍ ﺴﻠﻤﻮﻥ ﻓﻨـﺰﻝ‪،‬‬
‫ﻓﻼ ﺃﻣﺎﻥ ﱄ‪.‬‬

‫‪ 1‬ـ ﻋﻠ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﻗﻮﻝ ﻣﺎﻟﻚ ﰲ ﺍ ﻮ ﺄ‪" :‬ﻣﻦ ﺃﻋﻄﻰ ﻋﻄﻴﺔ ﻻ ﻳﺮﻳﺪ ﻮﺍ ﺎ‪ ،‬ﻣﺎ ﺍ ﻌﻄﻰ ﻓﻮﺭ ﺘﻪ ﻨــﺰﻟﺘﻪ‪"...‬؛‬
‫ﺑﻘﻮﻟﻪ‪" :‬ﻳﺮﻳﺪ ﺃﻥ ﻫﺬﺍ ﺣﻜﻢ ﻫﺬﻩ ﺍ ﺒﺔ ﻭﺇﻥ ﻛﺎﻧ ﻟﻐﲑ ﻮﺍﺏ؛ ﻷﻥ ﺣﻜﻢ ﻫﺒﺔ ﺍﻟﺜﻮﺍﺏ ﺎﻟ ﳊﻜﻢ ﻫﺬﻩ ﺍ ﺒﺔ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎﻟﻜﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻓﺄﺧ ﺃﻥ ﻣﻮ ﺍ ﻌﻄﻲ ﻻ ﻳﺒﻄﻞ ﺍ ﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺼ ﻴﺢ‪."...‬‬
‫ﻗﻠ ‪ :‬ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺇﻋﻤﺎﻝ ﻣﺎﻟﻚ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(6/8‬‬
‫‪ 2‬ـ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺃ ﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺭﺋﻴ ﺣﻨﻔﻴﺔ ﺑﻐﺪﺍﺩ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 370‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺒﻘﺎ ﺍﻟﻔﻘﻬﺎﺀ‪ ،144 ،‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪.(220/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )‪.(154/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﺮﺧﺴﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ )‪ ،(255/1‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(373/2‬ﺍﻟﻼﻣﺸﻲ‪ :‬ﻛﺘﺎﺏ ﰲ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.144 ،‬‬

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‫ﻓﻌﻠ ﺍﳉﺼﺎ ﺑﻘﻮﻟﻪ‪" :‬ﻓﻠﻢ ﳚﻌﻞ ﻤﺪ ﻭﻗﻮ ﺍﻷﻣﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮ ‪ ،‬ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﱠﻪ‬
‫ﻣ ﻳ ﺑﺎﻟﺸﺮ ﻓﻼ ﺃﻣﺎﻥ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻣﻦ ﻣﺬﻫﺒﻪ ﺩﻻﻟﺔ ﻭﺍﺿ ﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘ ـﺼﻴﺺ‬
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‫ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺸﺮ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻋﺪﺍﻩ ﻓ ﻜﻤﻪ ﻼﻓﻪ"‪.‬‬
‫ﻭﻗﺪ ﻭﻫﻞ ﺑﻌﺾ ﻣﻦ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ؛ ﻓ ﱠﻦ ﺃﻥ ﺍ ﺘﻘﺪﻣﲔ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﺍﻧﻔﺮﺩﻭﺍ ـﺬﺍ‬
‫ﺍﻟﺮﺃﻱ ﺩﻭﻥ ﻏﲑﻫﻢ‪ ،‬ﻭﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻼ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺷ ﱠﺪ ﺃﺯﺭﻫﻢ ﻋﻠﻴﻪ ﺑﻌﺾ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﰲ‬
‫ﺍ ﺬﻫﺐ؛ ﻛﺎﻟﺒﺎﻗﻼ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪ 2،‬ﻭﻛﺄ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﺮﻳ ‪3،‬ﻭﺃ ﺑﻜﺮ ﺍﻟﻘﻔـﺎﻝ‪ 4‬ﻭﻛـﺬﺍ‬
‫ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﻬﻮﺭ ﺍﻟ ﺎﻫﺮﻳﺔ‪.‬‬
‫ﻓﺄﺻ ﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻨﺎﻗﻀﻮﻥ ﺎﻣﺎ ﺍ ﺬﻫﺐ ﺍﻷﻭﻝ‪ ،‬ﻓﲑﻭﻥ ﺑﻄﻼﻥ ﺩﻟﻴـﻞ ﺍ ﻄـﺎﺏ‬
‫ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻭﺭﺩ ﰲ ﺳﻴﺎ ﺍﻟﻨﺼﻮ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﰲ ﻛﻼﻡ ﺍﻟﻨﱠﺎﺱ‪ ،‬ﻭﺣﻜـﻢ ﺍ ـﺴﻜﻮ‬
‫ﻋﻨﺪﻫﻢ؛ ﺇﻧﱠﻤﺎ ﻳﺴﺘﻤﺪ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺸﺮ ﺍﻷﺧﺮ ﻛﺎﻻﺳﺘﺼ ﺎﺏ ﻭ ﻏﲑﻩ‪ ،‬ﺴﺐ ﻣﺎ ﻳﻌﺘـ ﻩ‬
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‫ﺃﺻ ﺎﺏ ﻛﻞ ﻣﺬﻫﺐ ﻣﻦ ﺃﺩﻟﺔ‪.‬‬
‫ﺔ ﰲ ﻣﺼﻄﻠﺢ ﺍﻟﻨﺎ ﻭﻋﺮﻓﻬﻢ ﻓﻘ ‪ :‬ﻭﻗﺪ ﻧﺴﺐ ﺍﺑﻦ ﺍ ﻤﺎﻡ ﻫﺬﺍ‬ ‫ـ ﺍﳌﺬﻫﺐ ﺍﻟ ﺎﻟﺚ‪ :‬ﻫﻮ‬
‫ﺍ ﺬﻫﺐ ﺇﱃ ﺍﳊﻨﻔﻴﺔ؛ ﻭﺑﻴﱠﻦ ﺃﻧﱠﻬﻢ ﻳﻨﻔﻮﻧﻪ ﺑﺄﻗﺴﺎﻣﻪ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭ ﻓﻘ ‪ ،‬ﻭ ﳑﱠﻦ ﺣﻜﺎﻩ ﻋﻨﻬﻢ‬
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‫ﺍﻷﺋﻤﱠﺔ ﺍﻟﺴﺮﺧﺴﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﲑ‪.‬‬ ‫ﺃﻳﻀﺎ‬
‫ﺇﻻ ﺃﻥ ﺍﻟﺘ ﻘﻴ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﻫﻮ ﻣﺎ ﺟﻨﺢ ﺇﻟﻴﻪ ﺍ ﺘﺄﺧﺮﻭﻥ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻓﻘ ‪،‬‬
‫ﻭﳑﱠﻦ ﻗ ﱠﺮ ﱠﺭ ﻫﺬﺍ ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ ﰲ ﻗﻮﻟﻪ‪..." :‬ﻭﺗﺪﺍﻭﻟﻪ ﺍ ﺘﺄﺧﺮﻭﻥ‪ ،‬ﻭﻧﻘﻠﻪ ﺍ ﺒﺎﺯﻱ‪ 7‬ﰲ ﺣﺎﺷـﻴﺔ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )‪.(155/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪.(332/3‬‬
‫‪ 3‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃ ﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﺮﻳ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 306‬ﻫـ‪ .‬ﺍﻧ ـﺮ‪ :‬ﺍﻟـﺸﲑﺍﺯﻱ‪:‬‬
‫ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،108 ،‬ﺍﳊﺴﻴ ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،41 ،‬ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(111/11‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﻤﺪ ﺑﻦ ﺇ ﺎﻋﻴﻞ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﻟﻪ ﺷﺮ ﻟﺮﺳﺎﻟﺔ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 336‬ﻫـ‪ .‬ﺍﻧ ـﺮ‪ :‬ﺍﻟـﺸﲑﺍﺯﻱ‪:‬‬
‫ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،112 ،‬ﺍﳊﺴﻴ ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،88 ،‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.129 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(323/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒـﺼﺮﺓ‪ ،218 ،‬ﺍﻟﻐـﺰﺍﱄ‪ :‬ﺍ ﺴﺘـﺼﻔﻰ‪،265 ،‬‬
‫ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(238/1‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ )‪.(171/1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(117/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.303 ،‬‬
‫‪ 7‬ـ ﻫﻮ ﺃﺑﻮ ﻤﺪ ﻋﻤﺮ ﺑﻦ ﻤﺪ ﺍ ﺠﻨﺪﻱ ﺍﳊﻨﻔﻲ‪ ،‬ﻟﻪ ﺍ ﻐ ﰲ ﺍﻷﺻﻮﻝ ﻭﺷﺮ ﺍ ﺪﺍﻳﺔ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ ‪273‬‬
‫ﻫـ ‪.‬ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ)‪ ،(398/1‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺷﺬﺭﺍ ﺍﻟﺬﻫﺐ )‪(419/5‬‬

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‫ﺍﻷﺋﻤﱠﺔ ﺍﻟﻜﺮﺩﺭﻱ‪ 2،" 1‬ﻭﺃﻳﱠﺪﻩ ﰲ ﻫﺬﺍ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﻭ ﻫﻮ ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴـﻪ‬ ‫ﺍ ﺪﺍﻳﺔ ﻋﻦ‬
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‫ﺍﻟﺘﻄﺒﻴﻘﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺍ ﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪.‬‬
‫ﺔ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭ ﻓﻘ ‪ :‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻨﱠﻘـﻴﺾ ﻣـﻦ ﺍ ـﺬﻫﺐ‬ ‫ـ ﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ‬
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‫ﺍﻟﺴﱠﺎﺑ ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻣﻦ ﺍﻟﺸﱠﺎﻓﻌﻴﺔ‪.‬‬
‫ﺔ ﰲ ﺍﻹﻧﺸﺎﺀ ﺩﻭ ﺍﳋ ‪ :‬ﻭﻗﺪ ﺣﻜﺎﻩ ﺍ ﻠﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬ ‫ـ ﺍﳌﺬﻫﺐ ﺍﳋﺎﻣ ‪ :‬ﻫﻮ‬
‫ﻭ ﻳﺬﻛﺮ ﻣﻦ ﻫﻮ‪ ،‬ﻭﺗﻮﺿﻴﺢ ﻣﺬﻫﺒﻪ ﺃﻥ ﻣﻦ ﻗﺎﻝ‪ ..." :‬ﰲ ﺍﻟﺸﺎﻡ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ؛ ﻓﻼ ﻳﻨﻔـﻲ‬
‫ﺍ ﻌﻠﻮﻓﺔ ﻋﻨﻬﺎ؛ ﻷﻥ ﺍ ﻟﻪ ﺧﺎﺭﺟﻲ ﳚﻮﺯ ﺍﻹﺧﺒﺎﺭ ﺑﺒﻌﻀﻪ‪ ،‬ﻓﻼ ﻳﺘﻌﻴﱠﻦ ﺍﻟﻘﻴﺪ ﻓﻴﻪ ﻟﻠﻨﱠﻔﻲ‪ ،‬ﻼ‬
‫ﺍﻹﻧﺸﺎﺀ ﻮ‪ :‬ﺯﻛﻮﺍ ﻋﻦ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻩ ﳑﱠﺎ ﺗﻘﺪﻡ ﻓﻼ ﺧﺎﺭﺟﻲ ﻟﻪ‪ ،‬ﻓﻼ ﻓﺎﺋﺪﺓ ﻟﻠﻘﻴﺪ‬
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‫ﻓﻴﻪ ﺇﻻ ﺍﻟﻨﱠﻔﻲ"‪.‬‬
‫ﻫﺬﻩ ﺃﻫﻢ ﺍ ﺬﺍﻫﺐ ﺍﻟ ﻭﻗﻔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄ ﺑﻴﺎﻥ ﻟﺘﻠﻚ ﺍﻟﺸﺮﻭ ﺍﻟ ﺍﺷـﺘﺮ ﻬﺎ‬
‫ﺍ ﺘﺠﻮﻥ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻛﻞ ﺴﺐ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻣﺎ ﻳﻼﺣ ﺃﻥ ﺃﻛﺜﺮﻫﺎ ﻣﻦ ﻧﺼﻴﺐ ﺍﳉﻤﻬﻮﺭ‪،‬‬
‫ﻭﻗﺪ ﺃﻓﺮﺩ ﺎ ﺑﺎﻟﺬﻛﺮ ﻷ ﻴﺘﻬﺎ ﺍﻟﺒﺎﻟﻐﺔ ﰲ ﺜﻲ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﺳﻴ ﻬﺮ ﻟﻚ ﻭﺟﻪ ﺫﻟـﻚ ﺑـﺈﺫﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻣﻌﺮ ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﺷﺮﻭ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﺍﳋﻄﺎﺏ‪ :‬ﺍﺗﻔ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ــ ﰲ ﺍﳉﻤﻠﺔ ــ ﻋﻠـﻰ‬
‫ﺍﺷﺘﺮﺍ ﻫﺬﻩ ﺍﻟﺸﺮﻭ ﻟﻠﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻧ ﺮﺍ ﻟﺘﻨﺎ ﺮﻫﺎ ﻫﻨﺎ ﻭﻫﻨﺎﻟﻚ ﰲ ﻛﺘـﺐ ﺍﻷﺻـﻮﻝ‪ ،‬ﻓﻘـﺪ‬
‫ﺣﺮﺻ ﻋﻠﻰ ﺗﻘﺼﻴﻬﺎ‪ ،‬ﻭ ﻊ ﺃﻛ ﻗﺪﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻭ ﻓﻴﻤﺎ ﻳﺄ ‪:‬‬
‫ﻜﻤﻪ‪ :‬ﻓﺈﻥ ﻭﺟﺪ ﺩﻟﻴـﻞ‬ ‫ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠ‬ ‫‪ 1‬ـ ﺃ ﻻ ﻳﺮﺩ ﰲ ﻜﻢ ﺍﳌﺴﻜﻮﺕ ﺩﻟﻴﻞ ﺎ‬
‫ﻳﺪﻝ ﻋﻠﻴﻪ ﺃﺧﺬ ﺣﻜﻤﻪ ﻣﻨﻪ ﻧ ﺬ‪ ،‬ﻭﻣﻦ ﺻﻮﺭ ﺫﻟﻚ‪:‬‬ ‫ﺧﺎ‬

‫‪ 1‬ـ ﻫﻮ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺑﻦ ﻟﻘﻤﺎﻥ ﺑﻦ ﻤﺪ‪ ،‬ﺣﻨﻔﻲ ﺍ ﺬﻫﺐ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ ﻛﺘﺎﺏ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 562‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺷﻲ‪ :‬ﺍﳉﻮﺍﻫﺮ ﺍ ﻀﻴﺔ )‪ ،(443/2‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.216 ،‬‬
‫‪ 2‬ـ ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪.(117/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(685/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(335/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.303 ،‬‬
‫ﻭﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﰲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺍﻟﺪ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ ﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ‬
‫‪ 756‬ﻫـ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﳊﺴﻴ ‪ :‬ﺒﻘﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،230 ،‬ﺷﻌﺒﺎﻥ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺎﺭ ﻪ ﻭﺭﺟﺎﻟﻪ‪.346 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪.(334/1‬‬

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‫ﺃ ـ ﺃ ﻳﻌﺎﺭﺿﻪ ﻋﻤﻮﻡ‪ :‬ﻣﺜﺎﻟﻪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﻠﻲ ‪ τ‬ﻭ ﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻋـﺪﻡ‬
‫ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻗﻮﻟﻪ ‪ ] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟـﺬﻳﻦ‬ ‫ﺒﻮ ﺍﻟﻘﺼﺎ‬
‫ﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎ ﻓﻲ ﺍﻟﻘﺘﻠ ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ ﻭﺍﻟ ﻧ ﺑﺎﻟ ﻧ ‪. [...‬‬
‫‪1‬‬

‫ﻟﻜ ﱠﻦ ﺍﳉﻤﻬﻮﺭ ﻭﻓﻴﻬﻢ ﺍﻷﺋﻤﱠﺔ ﺍﻷﺭﺑﻌﺔ ـ ﻭﺣﻜﺎﻩ ﺑﻌﻀﻬﻢ ﺇ ﺎﻋﺎ ــ ﺃ ﺒﺘـﻮﺍ ﺍﻟﻘـﺼﺎ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭ ﻳﻌﻤﻠﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍ ﻳﺔ؛ ﻌﺎﺭﺿﺘﻪ ﻋﻤﻮﻡ ﻗﻮﻝ ﺍﷲ ‪ ] :Υ‬ﻭﻛﺘﺒﻨـﺎ‬
‫ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃ ﺍﻟﻨﻔ ﺑﺎﻟﻨﻔ ‪ 2،[ ...‬ﻭﻛﻼﻣﻬﻢ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺷﺮ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮ‬
‫‪3‬‬
‫ﻟﻨﺎ‪ ،‬ﻣﺎ ﻳﺮﺩ ﰲ ﺷﺮﻋﻨﺎ ﻣﺎ ﺎﻟﻔﻪ‪.‬‬
‫ﺏ ـ ﺃ ﻳﻌﺎﺭﺿﻪ ﺇ ﺎ ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻣﺴﺄﻟﺔ ﻗﺘﻞ ﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﻮﺍﺣﺪ؛ ﻓﻘﺪ ﺫﻫﺐ ﻓﺮﻳ ﻣـﻦ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﺍﳉﻤﺎﻋﺔ ﻻ ﺗﻘﺘﻞ ﺑﺎﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃ ﺪ‪ ،‬ﻣﺴﺘﺪﻟﲔ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫‪4‬‬
‫ﺍﻟﻮﺍﺭﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ] :‬ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃ ﺍﻟﻨﻔ ﺑﺎﻟﻨﻔ ‪.[ ...‬‬
‫ﻭﺧﺎﻟﻔﻬﻢ ﺍﳉﻤﻬﻮﺭ ﰲ ﺫﻟﻚ ﻭﻗﻀﻮﺍ ﺑﺎﻟﻘﺘﻞ؛ ﻭﻋﻤﺪ ﻢ ﰲ ﺫﻟﻚ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍ ﻄﺎﺏ ‪τ‬‬
‫ﻗﺘﻞ ﻧﻔﺮﺍ ﺴﺔ ﺃﻭ ﺳﺒﻌﺔ ﺑﺮﺟﻞ ﻭﺍﺣﺪ ﻗﺘﻠﻮﻩ ﻗﺘﻞ ﻏﻴﻠﺔ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻟﻮ ﺎﻷ ﻋﻠﻴﻪ ﺃﻫـﻞ ﺻـﻨﻌﺎﺀ‬
‫ﻀﺮ ﺍﻟـﺼ ﺎﺑﺔ ‪ ψ‬ﻭ‬ ‫ﻟﻘﺘﻠﺘﻬﻢ ﻴﻌﺎ"‪ 5،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻓﻴﻪ ﺃﻥ ﻗﻀﺎﺀ ﻋﻤﺮ ‪ τ‬ﺒ‬
‫‪6‬‬
‫ﻳﻌﺮ ﻟﻪ ﺎﻟ ‪ ،‬ﻓﺜﺒ ﺃﻧﱠﻪ ﺇ ﺎ ‪.‬‬
‫ﻜﻤﻮﺍ ﺑﻀﺪﻩ ﺍﺳـﺘﻨﺒﺎ ﺎ‬ ‫ﻭﻣﺜﺎﻟﻪ ﺃﻳﻀﺎ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﺣﻜﻤﻮﺍ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻳﻘﺘﻞ ﺑﺎﳊﺮ‪ ،‬ﻭ‬
‫‪8‬‬
‫ﺎﻟﻔﺘﻪ ﺍﻹ ﺎ ‪.‬‬ ‫ﻣﻦ ﻣﻔﻬﻮﻡ ﺍ ﺎﻟﻔﺔ ﰲ ﻗﻮﻟﻪ ‪ ...] :Υ‬ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ ‪ [...‬؛‪ 7‬ﻭﺫﻟﻚ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.178 :‬‬

‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.45 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(109/9‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(228/4‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪،(63/1‬‬
‫ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(140/5‬ﺃﺑﻮ ﺟﻴﺐ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻹ ﺎ )‪.(846/2‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.45 :‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻐﻴﻠﺔ ﻭﺍﻟﺴ ﺮ‪ ،‬ﺭﻗﻢ ‪ 13‬ﻭﺍﻟﻠﻔ ﻟـﻪ‪ ،‬ﻭﺍﻟﺒ ـﺎﺭﻱ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﺻﺎﺏ ﻗﻮﻡ ﻣﻦ ﺭﺟﻞ ﻫﻞ ﻳﻌﺎﻗﺐ ﺃﻡ ﻳﻘﺘﺺ ﻣﻨﻬﻢ ﻛﻠﻬﻢ ‪ ،‬ﺭﻗﻢ ‪.6896‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(99/9‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(228/4‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(367/9‬ﺍﻟﻘـﺮﺍﰲ‪:‬‬
‫ﺍﻟﺬﺧﲑﺓ )‪.(319/12‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.178 :‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(18/7‬‬

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‫ﺝ ـ ﺃ ﻳﻌﺎﺭﺿﻪ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪ :‬ﻓﻴﻘﺪﱠﻡ ﻣﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ ﻋﻠﻴﻪ؛ ﻷﻧﱠﻪ ﺃﻗﻮ ﻣﻨﻪ‪ ،‬ﻓﻬـﻮ‬
‫‪1‬‬
‫ﻧﺺ ﺃﻭ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻨﺺ‪ ،‬ﻭﻟﺬﻟﻚ ﺘﻪ ﺍﳊﻨﻔﻴﺔ ﺑﺪﻻﻟﺔ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﻟﱠﻨ ‪" :ε‬ﻣﻦ ﺃﻋﺘ ﺷﺮﻛﺎ ﻟﻪ ﰲ ﻋﺒﺪ ﻓﻜﺎﻥ ﻟﻪ ﻣﺎﻝ ﻳﺒﻠ ﻦ ﺍﻟﻌﺒﺪ ﻗـﻮﻡ‬
‫ﻋﻠﻴﻪ ﻗﻴﻤﺔ ﻋﺪﻝ ‪ 2،"...‬ﻓﻠﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ﻔﻬﻮﻣﻪ ﻭ ﱠ‬
‫ﺺ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺒﺪ‪ ،‬ﻟﻜ ﱠﻦ ﻣﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ‬
‫ﻳﻌﺎﺭﺿﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴ ﺍﻟﻌﻴﺪ ‪..." :‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﻘﺘﻀﻲ ﺒﻮ ﻫﺬﺍ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﺒﺪ‬
‫ﻭﺍﻷﻣﺔ ﻣﺜﻠﻪ‪ ،‬ﻭﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻠﻔ ؛ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﰲ ﻣﻌ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ‬
‫‪4‬‬
‫ﺃﻥ ﻳﻨﻜﺮ"‪ 3،‬ﻭﻣﻦ ﺍ ﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻌ ﺍﻷﺻﻞ ﻣﻦ ﺃ ﺎﺀ ﺍ ﻔﻬﻮﻡ ﺍ ﻮﺍﻓ ﺍ ﺴﺎﻭﻱ‪.‬‬
‫ﺩ ـ ﺃ ﻳﻌﺎﺭﺿﻪ ﻗﻴﺎ ‪ :‬ﻭﻗﺪ ﺣُﻜِﻲ ﻫﺬﺍ ﻋﻦ ﺍﳉﻤﻬﻮﺭ؛ ﺃﻱ ﺗﻘﺪ ﻬﻢ ﻟﻠﻘﻴﺎﺱ ﻋﻠﻰ ﺩﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ‪ ،‬ﻭ ﺎﻟ ﰲ ﻫﺬﺍ ﺇﻻ ﺍﻟﺒﺎﻗﻼ ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣـﻦ ﺍ ﻘﻘـﲔ ﺃﻥ‬
‫ﺍﻟﻘﻴﺎﺱ ﺍ ﻌﺘ ﻳﻘﺪﱠﻡ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍ ﻔﻬﻮﻡ ﻨﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﲑﺍﺯﻱ‪" :‬ﻻ ﻧﻘﻮﻝ ﺇﻥ‬
‫ﺍﻟﺪﻟﻴﻞ ﻣﻊ ﺍ ﻄﺎﺏ ﻨـﺰﻟﺔ ﺍ ﻄﺎﺑﲔ‪ ،‬ﺑﻞ ﻫﻮ ﺑﻌﺾ ﻣﻘﺘﻀﺎﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺾ ﻣﻘﺘﻀﺎﻩ‬
‫‪5‬‬
‫ﺟﺎﺯ ﺗﺮﻛﻪ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﺗﺮﻙ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ"‪.‬‬
‫‪ 2‬ـ ﺃﻻ ﺗ ﻬﺮ ﺃﻭﻟﻮﻳﺔ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﺑﺎﳊﻜﻢ ﺃﻭ ﻣﺴﺎﻭﺍﺗﻪ ﻓﻴﻪ‪ :‬ﻭﺇﻻ ﺍﺳﺘﻠﺰﻡ ﺒﻮ ﺍﳊﻜﻢ ﰲ‬
‫ﺍ ﺴﻜﻮ ﻋﻨﻪ ﻔﻬﻮﻡ ﺍ ﻮﺍﻓﻘﺔ ﻻ ﺍ ﺎﻟﻔﺔ‪ 6،‬ﻭﻣﺜﺎﻟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺴﻘﻮ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﰲ ﺣ‬
‫‪7‬‬
‫ﻣﺘﻌﻤﺪ ﺗﺮﻛﻬﺎ ﺑﻘﻮﻟﻪ ‪" : ε‬ﻣﻦ ﻧﺴﻲ ﺻﻼﺓ ﻓﻠﻴﺼﻠﻬﺎ ﺇﺫﺍ ﺫﻛﺮﻫﺎ ‪."...‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،272 ،‬ﺍﻟﺪﺭﻳ ‪ :‬ﺍ ﻨﺎﻫ ﺍﻷﺻﻮﻟﻴﺔ‪.329 ،‬‬
‫‪ 2‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﺘ ﻭﺍﻟﻮﻻﺀ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﻋﺘ ﺷﺮﻛﺎ ﻟﻪ ﰲ ﳑﻠﻮﻙ‪ ،‬ﺭﻗﻢ ‪ ،1‬ﻭﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﺘ ‪ ،‬ﺑﺎﺏ‬
‫ﺇﺫﺍ ﺃﻋﺘ ﻋﺒﺪﺍ‪ ،‬ﺭﻗﻢ ‪ ،2522‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﺘ ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺳﻌﺎﻳﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﺭﻗﻢ ‪.1501‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(253/4‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(139/5‬ﺍﻷﺷﻘﺮ‪ :‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.207 ،‬‬
‫‪ 5‬ـ ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،224 ،‬ﻭﻭﺍﻓﻘﻪ ﰲ ﻫﺬﺍ ﺧﺮﻭﻥ؛ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(221/2‬ﺍﻟﺰﺭﻛـﺸﻲ‪:‬‬
‫ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(139/5‬ﺍﻟﺒﺪﺧﺸﻲ‪ :‬ﻣﻨﺎﻫ ﺍﻟﻌﻘﻮﻝ )‪ ،(428/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.304 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،419 ،‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(489/3‬‬
‫‪ 7‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻮﻡ ﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪ ،25‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﻮﺍﻗﻴ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻧﺴﻲ‬
‫ﺻﻼﺓ‪ ،‬ﺭﻗﻢ ‪ ،597‬ﻭﻣﺴﻠﻢ ﰲ ﺍ ﺴﺎﺟﺪ‪ ،‬ﺑﺎﺏ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﺭﻗﻢ ‪ ،684‬ﻣﻦ ﺣﺪﻳ ﺃﻧ ﻭﺍﻟﻠﻔ ﺴﻠﻢ‪.‬‬

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‫ﻓﺄﺟﺎﺏ ﻋﻦ ﻫﺬﺍ ﺍ ﺎﺯﺭﻱ ﻓﻘﺎﻝ‪ " :‬ﻟﻴ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺑﻞ ﻫﻮ ﻣـﻦ ﺍﻟﺘﻨﺒﻴـﻪ‬
‫ﺑﺎﻷﺩ ﻋﻠﻰ ﺍﻷﻋﻠﻰ؛ ﻷﻧﱠﻪ ﺇﺫﺍ ﻭﺟﺐ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻨﱠﺎﺳﻲ ﻣﻊ ﺳﻘﻮ ﺍﻹ ‪ ،‬ﻓﺄﺣﺮ ﺃﻥ ﳚﺐ‬
‫‪1‬‬
‫ﻋﻠﻰ ﺍﻟﻌﺎﻣﺪ"‪.‬‬
‫‪ 3‬ـ ﺃ ﺗ ﻬﺮ ﺎﺟﺔ ﺍﳌﺨﺎﻃﺐ ﺇ ﺍﳊﻜﻢ ﺍﳌﺴﻜﻮﺕ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗـﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻻ ﺗﻘﺘﻠـﻮﺍ‬
‫ﺃﻭﻻﺩﻛﻢ ﺸﻴﺔ ﺇﻣﻼ ‪[ ...‬؛‪ 2‬ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪" :‬ﻓﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﳊﺎﺟﺔ ﺍ ﺎ ﺒﲔ ﺇﻟﻴﻪ؛ ﺇﺫ ﻫﻮ‬
‫‪3‬‬
‫ﺍﳊﺎﻣﻞ ﻢ ﻋﻠﻰ ﻗﺘﻠﻬﻢ‪ ،‬ﻻ ﻻﺧﺘﺼﺎ ﺍﳊﻜﻢ ﺑﻪ‪."...‬‬
‫ﺮﻣ ﻋﻠﻴﻜﻢ ﺃﻣﻬـﺎﺗﻜﻢ‬‫‪ 4‬ـ ﺃﻻ ﻳﻜﻮ ﺍﻟﻘﻴﺪ ﺮﺝ ﺮﺝ ﺍﻟ ﺎﻟﺐ‪ :‬ﻭﻣﺜﻠﻮﺍ ﻟﻪ ﺑﻘﻮﻝ ﺍﷲ ‪] :Ι‬‬
‫‪...‬ﻭﺭﺑﺎﺋﺒﻜﻢ ﺍﻟﻠﺎﺗﻲ ﻓﻲ ﻮﺭﻛﻢ ﻣﻦ ﻧﺴﺎﺋﻜﻢ [‪ 4،‬ﻓﻘﺪ ﺫﻫﺒ ﺎﺋﻔﺔ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﻌﻠـﻢ ﺇﱃ‬
‫‪5‬‬
‫ﺏ ﰲ ﺣﺠﺮ ﺍﻟﺰﻭﺝ‪ ،‬ﺍﺳﺘﻨﺒﺎ ﺎ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍ ﺎﻟﻔﺔ ﰲ ﺍ ﻳﺔ‪،‬‬ ‫ﻣﺸﺮﻭﻋﻴﺔ ﻧﻜﺎ ﺍﻟﺮﺑﻴﺒﺔ ﺇﺫﺍ ﺗﺮ ﱠ‬
‫‪6‬‬
‫ﻏﲑ ﺃﻥ ﺎﻫﲑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﻌﺘ ﻭﺍ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍ ﻳﺔ ﻭ ﻠﻮﻩ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺘﻪ ﺃﻳﻀﺎ ﺟﻮﺍﺯ ﺍ ﺎﻟﻌﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻋﻨﺪ ﺍﻷﻣﻦ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭﺍ ـﻮ‬
‫ﻔﺘﻢ ﺃﻟﺎ ﻳﻘﻴﻤﺎ ﺪﻭﺩ ﺍﻟﻠﻪ ﻓﻼ ﺟﻨﺎ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻤﺎ‬ ‫ﻣﻦ ﻋﺪﻡ ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﻣﻊ ﺃﻥ ﺍﷲ ‪ Υ‬ﻗﺎﻝ‪ ...]:‬ﻓ‬
‫ﺍﻓﺘﺪﺕ ﺑﻪ‪[...‬؛‪ 7‬ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺍ ﻠﻊ ﻻ ﻳﻘﻊ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﺍ ﻮ ‪ ،‬ﻓﻼ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍ ﻨﻊ‬
‫‪8‬‬
‫ﻋﻨﺪ ﺍﻧﺘﻔﺎﺋﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﺎﺯﺭﻱ‪ :‬ﺍ ﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ )‪ ،(441/1‬ﻳﺘﺠﻪ ﻫﺬﺍ ﺇﺫﺍ ﺟﻌﻠﻨﺎ ﺍ ﻄﺎﻟﺒﺔ ﺑﺎﻟﻘﻀﺎﺀ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴ ‪ ،‬ﻻ ﺍﻟﺮﻓ‬
‫ﺑﺎﻟﱠﻨﺎﺳﻲ؛ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(255/1‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪.252 ،‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.31 :‬‬
‫‪ 3‬ـ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(140/5‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.23 :‬‬
‫‪ 5‬ـ ﺒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻠﻲ ‪ τ‬ﺑﺴﻨﺪ ﺎﺑ ﻋﻠﻰ ﺷﺮ ﻣﺴﻠﻢ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟ ﺎﻫﺮﻳﺔ‪ ،‬ﻭﻣﺮﻭﻱ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻗـﺪ‬
‫ﺗﻌﻘﺐ ﺣﻠﻮﻟﻮ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻟﻪ؛ ﻓﻘﺎﻝ‪" :‬ﻻ ﻧﻌﺮﻓﻪ ﻷﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍ ﺬﻫﺐ‪ ،‬ﺃﻱ ﻛﻮﻧﻪ ﻗﺎﻟﻪ ﺣ ﻳﺮﺟﻊ ﻋﻨﻪ"‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍ ﻠﻰ )‪ ،(75/11‬ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮ ﻥ ﺍﻟﻌ ﻴﻢ )‪ ،(626/1‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(99/1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(378/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪(491/3‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.229 :‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(194/1‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪ ،250 ،‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘـﺼﺮ ﺍ ﻨﺘـﻬﻰ‬
‫)‪.(174/2‬‬

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‫ﻫﺬﺍ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﺜﺮﺓ ﻣﻦ ﻧﺺ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮ ‪ 1،‬ﻓﻘﺪ ﺧﺎﻟ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﰲ‬
‫ﺍﺷﺘﺮﺍ ﻫﺬﺍ ﺍﻟﻘﻴﺪ‪ ،‬ﻭﺟﻌﻠﻮﻩ ﺃﺩﻝ ﻋﻠﻰ ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺍ ﺴﻜﻮ ﻭﺍ ﻨﻄﻮ ‪ ،‬ﻭﻳﺄ ﻋﻠـﻰ ﺭﺃﺱ‬
‫‪2‬‬
‫ﻫ ﻻﺀ ﺍﳉﻮﻳ ﻭﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﲢﻘﻴ ﺍ ﺴﺄﻟﺔ ﻻ ﺘﻤﻠﻪ ﻫﺬﺍ ﺍ ﻮﺿﻊ‪.‬‬
‫‪ 5‬ـ ﺃﻻ ﻳﺮﺩ ﺍﻟﻘﻴﺪ ﺑﻘﺼﺪ ﺍﻟﺘﺸﻨﻴﻊ ﻭﺍﻟﺘﻨﻔﲑ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻮﺍ ﻻ‬
‫ﺗ ﻛﻠﻮﺍ ﺍﻟﺮﺑﺎ ﺃﺿﻌﺎﻓﺎ ﻣﻀﺎﻋﻔﺔ ﻭﺍﺗﻘﻮﺍ ﺍﻟﻠﻪ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮ [‪ 3،‬ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﻔﻬﻮﻣـﻪ ﻠـﺔ ﻣـﻦ‬
‫‪4‬‬
‫ﺍ ﻌﺎﺻﺮﻳﻦ؛ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺮﺑﻮﻳﺔ ﺍ ﻌﺘﺪﻟﺔ!‪.‬‬
‫ﻭﻳُﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍ ﻳﺔ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ؛ ﻷﻧﱠﻪ ﺳﻴ ﻣﺴﺎ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠـﻰ‬
‫ﺍ ﺮﺍﺑﲔ‪ ،‬ﻓﺈﻥ ﺳﻠﻤﻮﺍ ﻭﺇﻻ ﻗﺼﻤﻨﺎﻫﻢ ﺑﺎﻟﻘﻮﻝ ﺇﱠﻧﻪ ﻳﻠﺰﻣﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪ ﺍﻟﺮﺑﺎ ﺍﻟﻔﺎﺣﺶ‬
‫ﺳﺘﻤﺎﺋﺔ ﺑﺎ ﺎﺋﺔ؛ ﻷﻥ ﺃﺿﻌﺎﻓﺎ ﻊ ﻭﺃﻗﻠﻪ ﻼ ﺔ‪ ،‬ﻭﻣﻀﺎﻋﻔﺔ ﺿﻌ ﺍﻟﺜﻼ ﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍ ﺮﻡ ﺑﻨـﺎﺀ‬
‫‪5‬‬
‫ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﺳﺘﻤﺎﺋﺔ ﰲ ﺍ ﺎﺋﺔ‪ ،‬ﻭﻻ ﻋﺎﻗﻞ ﻳﻘﻮﻝ ﺑﺬﻟﻚ‪.‬‬
‫‪ 6‬ـ ﺃﻻ ﻳﺮﺩ ﺑﻘﺼﺪ ﺍﻟﺘﻌ ﻴﻢ‪ :‬ﻛﻘﻮﻝ ﺍﷲ ‪ ] :Υ‬ﺇ ﻋﺪﺓ ﺍﻟﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻠﻪ ﺍﺛﻨـﺎ ﻋـﺸﺮ‬
‫ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﺮﻡ ﺫﻟ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻴﻢ ﻓﻼ ﺗ ﻠﻤـﻮﺍ‬ ‫ﺷﻬﺮﺍ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻳﻮﻡ ﻠ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟ ﺭ‬
‫ﺺ ﺍﷲ ‪ Υ‬ﻫﺬﻩ ﺍﻷﺷﻬﺮ ﺍﳊﺮﻡ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭ ﻰ ﻋﻦ ﺍﻟ ﻠﻢ ﻓﻴﻬـﺎ‬
‫ﻓﻴﻬﻦ ﺃﻧﻔﺴﻜﻢ‪ 6،[...‬ﻓﻘﺪ ﺧ ﱠ‬
‫ﺗﺸﺮﻳﻔﺎ ﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟ ﻠﻢ ﻣﻨﻬﻴﺎ ﻋﻨﻪ ﰲ ﻛﻞ ﺯﻣﺎﻥ؛ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺘﱠﺄﻭﻳﻞ‪ ،‬ﻭﻫـﻮ‬
‫‪7‬‬
‫ﻮﺫﺝ ﻹﻫﺪﺍﺭ ﺍﻟﻘﻴﺪ ﺇﺫﺍ ﺧﺮﺝ ﺮﺝ ﺍﻟﺘﻌ ﻴﻢ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،416 ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(115/1‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷـﻴﺔ‬
‫ﺍﻟﻌﻄﺎﺭ )‪ ،(322/1‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1065/3‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪.252 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(178/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪ ،218 ،‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(323/1‬ﺍﻟﻘﺮﺍﰲ‪:‬‬
‫ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ 214 ،‬ﻭﺍﻟﻔﺮﻭ )‪ ،(74/2‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ ﰲ ﺷﺮ ﺍ ﻨﻬﺎﺝ )‪.(373/1‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﻝ ﻋﻤﺮﺍﻥ‪.130 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﺎﻟﻮﺱ‪ :‬ﺣﻜﻢ ﻭﺩﺍﺋﻊ ﺍﻟﺒﻨﻮﻙ‪.109 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻷﺷﻘﺮ‪ :‬ﺍﻟﺮﺑﺎ ﻭﺃ ﺮﻩ ﻋﻠﻰ ﺍ ﺘﻤﻊ ﺍﻹﻧﺴﺎ ‪.65 ،‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.36 :‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(116/8‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪:‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ـﻨﲑ )‪ ،(492/3‬ﺍﻟﻌﻄـﺎﺭ‪:‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(323/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،305 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(108/1‬‬

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‫‪ 7‬ـ ﺃﻻ ﻳﺮﺩ ﺑﻘﺼﺪ ﺍﻻﻣﺘﻨﺎ ‪ :‬ﻭﻣﺜﻠﻮﺍ ﻟﻪ ﺑﻘﻮﻝ ﺍﷲ ‪ ]:Ι‬ﻭﻫﻮ ﺍﻟﺬ ﺳﺨﺮ ﺍﻟﺒﺤﺮ ﻟﺘـ ﻛﻠﻮﺍ‬
‫ﻣﻨﻪ ﻟﺤﻤﺎ ﻃﺮﻳﺎ‪ 1، [...‬ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍ ﻳﺔ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻘﺪﻳﺪ ﻣﻦ ﺍﻟﻠ ﻢ ﺍﻟﺬﻱ ﺮﺝ ﻣﻦ ﺍﻟﺒ ﺮ‬
‫‪2‬‬
‫ﻛﻐﲑﻩ؛ ﻷﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻄﺮﺍﻭﺓ ﻭﺭﺩ ﰲ ﺳﻴﺎ ﺍﻻﻣﺘﻨﺎﻥ‪.‬‬
‫‪ 8‬ـ ﺃﻻ ﻳﺮﺩ ﺑﻘﺼﺪ ﺍﻟﺘﻜ ﲑ ﻭﺍﳌﺒﺎﻟ ﺔ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﷲ ‪ ] :Υ‬ﺍﺳﺘ ﻔﺮ ﻟﻬﻢ ﺃﻭ ﻻ ﺗﺴﺘ ﻔﺮ‬
‫ﻟﻬﻢ ﺇ ﺗﺴﺘ ﻔﺮ ﻟﻬﻢ ﺳﺒﻌ ﻣﺮﺓ ﻓﻠﻦ ﻳ ﻔﺮ ﺍﻟﻠﻪ ﻟﻬﻢ ﺫﻟ ﺑ ﻧﻬﻢ ﻛﻔﺮﻭﺍ ﺑﺎﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻠﻪ ﻻ ﻳﻬﺪ‬
‫ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘ [‪ 3،‬ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍ ﻳﺔ ﻋﻨﺪ ﻓﺮﻳ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍ ﻐﻔـﺮﺓ ﺑﻌـﺪ‬
‫‪4‬‬
‫ﺍﻟﺴﺒﻌﲔ؛ ﻷﻥ ﺍ ﺮﺍﺩ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺴﺒﻌﲔ ﺗﻴ ﻴﺴﻬﻢ ﻣﻦ ﺍ ﻐﻔﺮﺓ‪ ،‬ﻻ ﺃﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻼﻓﻬﺎ‪.‬‬
‫‪ 9‬ـ ﺃﻻ ﻳﺮﺩ ﺍﻟﻘﻴﺪ ﺑﻘﺼﺪ ﺍﳌﺪ ‪ :‬ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ‪ ] :Ι‬ﻭﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﻘﻮﻟﻮ ﺭﺑﻨﺎ‬
‫ﺍ ﻔﺮ ﻟﻨﺎ ﻭﻟ ﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ﺑﺎﻟ ﳝﺎ ﻭﻻ ﺗ ﻌﻞ ﻓﻲ ﻗﻠﻮﺑﻨﺎ ﻠﺎ ﻟﻠﺬﻳﻦ ﻣﻨﻮﺍ ﺭﺑﻨﺎ ﺇﻧـ ﺭ ﻭﻑ‬
‫ﺭ ﻴﻢ [‪ 5،‬ﻓﺎﻟﻮﺻ ﺑﺴﺒﻘﻬﻢ ﺑﺎﻹ ﺎﻥ ﺇﻧﱠﻤﺎ ﻫﻮ ﻟﻠﻤﺪ ‪ ،‬ﻓﻼ ﻳﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﻧﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ‬
‫ﻟﻐﲑﻫﻢ‪.‬‬
‫ﺍﳊ ‪ Ψ‬ﺑﺎﻟ ﱠﺮ ﺔ ﻣﺜﻼ‪ ،‬ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ‬ ‫ﻭﻣﺜﺎﻟﻪ ﺃﻳﻀﺎ ﺻﻔﺎ ﺍﷲ ﺗﻌﺎﱃ‪ 6،‬ﻓﺎﺗﺼﺎ‬
‫ﺻﻔﺔ ﺍﻻﻧﺘﻘﺎﻡ ﻋﻨﻪ‪ ،‬ﻭﻫﻠ ﱠﻢ ﺟﺮﱠﺍ‪.‬‬
‫‪ 10‬ـ ﺃﻻ ﻳﺮﺩ ﺍﻟﻘﻴﺪ ﺑﻘﺼﺪ ﺍﻟﺘﻌﻤﻴﻢ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﷲ ‪...]:Ι‬ﻭﺍﻟﻠﻪ ﻋﻠ ﻛﻞ ﺷﻲﺀ ﻗـﺪﻳﺮ‬
‫[‪ 7،‬ﻓﻼ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ‪ Ι‬ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍ ﻌﺪﻭﻡ ﻭﺍ ﻤﻜﻦ‪ ،‬ﻷﻧﱠﻬﻤـﺎ ﻟﻴـﺴﺎ ﺑـﺸﻲﺀ؛ ﻷﻥ‬
‫‪8‬‬
‫ﺍ ﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺍﻟﺘﱠﻌﻤﻴﻢ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﻨ ﻞ‪.14 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(493/3‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(323/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷـﺎﺩ‬
‫ﺍﻟﻔ ﻮﻝ‪ ،305 ،‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪ ،254 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(108/1‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.80 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍ ﻔﻬﻢ )‪ ،(641/2‬ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮ ﻥ ﺍﻟﻌ ﻴﻢ )‪.(495/2‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪.10:‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ ﰲ ﺷﺮ ﺍ ﻨﻬﺎﺝ )‪ ،(378/1‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(115/1‬ﺍﻟـﺪﺭﻳ ‪:‬‬
‫ﺍ ﻨﺎﻫ ﺍﻷﺻﻮﻟﻴﺔ‪.346 ،‬‬
‫‪ 7‬ـ ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪.6 :‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.306 ،‬‬

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‫ﺮ‪ :‬ﻭﺍ ﺮﺍﺩ ﻣﻦ ﺫﻟﻚ ﻭﺭﻭﺩ ﺍﻟﻘﻴﺪ ﻣﺴﺘﻘﻼ‪ ،‬ﻓﺈﻥ ﺧُﺮﻡ ﻫﺬﺍ‬ ‫‪ 11‬ــ ﺃﻻ ﻳﺮﺩ ﺗﺒﻌﺎ ﻟﺸﻲﺀ‬
‫ﺑﻮﺭﻭﺩﻩ ﺗﺒﻌﺎ ﻟﺸﻲﺀ ﺧﺮ ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﺣﻴﻨ ﺬ ﻔﻬﻮﻣﻪ‪ ،‬ﻭﻣﺜﻠﻮﺍ ﻟﻪ ﺑﻘﻮﻟﻪ ‪...] :Υ‬ﻭﻻ ﺗﺒﺎﺷﺮﻭﻫﻦ‬
‫ﳑﻨﻮ‬ ‫ﻭﺃﻧﺘﻢ ﻋﺎﻛﻔﻮ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪" 1،[...‬ﻓﺈﻥ ﻗﻮﻟﻪ ﰲ ﺍ ﺴﺎﺟﺪ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ؛ ﻷﻥ ﺍ ﻌﺘﻜ‬
‫‪2‬‬
‫ﻣﻦ ﺍ ﺒﺎﺷﺮﺓ ﻣﻄﻠﻘﺎ"‪.‬‬
‫‪ 12‬ـ ﺃﻻ ﻳﺮﺩ ﺍﻟﻘﻴﺪ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻮﺍﻗﻊ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﳊـ ‪] :Ψ‬ﻻ ﻳﺘﺨـﺬ ﺍﻟﻤ ﻣﻨـﻮ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭ ﺍﻟﻤ ﻣﻨ ‪ 3،[...‬ﻓﻘﺪ ﻧﺰﻟ ﺍ ﻳﺔ ﰲ ﺷﺄﻥ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﺑﻄﻨﻮﺍ ﺑﻨﻔﺮ‬
‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻟﻴﻔﺘﻨﻮﻫﻢ ﻋﻦ ﺩﻳﻨﻬﻢ‪ ،‬ﻓﻨﻬﻰ ﺑﻌﺾ ﺍﻟﺼ ﺎﺑﺔ ﺃﻭﻟ ﻚ ﺍﻟﻨﻔﺮ ﻋﻦ ﻣﺒﺎ ﻨﺘـﻬﻢ ﻓـﺄﺑﻮﺍ‬
‫ﻋﻠﻴﻬﻢ؛ ﻓﺄﻧﺰﻝ ﺍﷲ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍ ﻳﺔ‪ ،‬ﻓﻨـﺰﻟ ﺍ ﻳﺔ ﻧﺎﻫﻴﺔ ﻋﻦ ﻧﻔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﻟـﻴ‬
‫‪4‬‬
‫ﺍﻟﻘﺼﺪ ﺍﻟﺘ ﺼﻴﺺ ﺎ؛ ﻷﻥ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﺣﺮﺍﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﰲ ﻣﻮﺍﻻﺓ ﺍ ﻣﻨﲔ ﻣﻨﺪﻭﺣﺔ ﻋﻨﻬﺎ‪.‬‬

‫ﺎﺩﺛﺔ ﺑﻌﻴﻨﻬﺎ‪ :‬ﻣﺜﺎﻟﻪ ﺃﻥ ﺍﻟﻨ ‪ ρ‬ﻣ ﱠﺮ ﺑﺸﺎﺓ ﻣﻴﻤﻮﻧﺔ ﻓﻘـﺎﻝ‪" :‬ﺩﺑﺎﻏﻬـﺎ‬ ‫‪ 13‬ـ ﺃﻻ ﺘ‬
‫‪6‬‬
‫ﻬﻮﺭﻩ"‪ 5،‬ﻓﻼ ﻳﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻨﱠﻔﻲ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍ ﻘﻴﱠﺪ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﺃﺭﺩﻓ ﻫﺬﺍ ﺍﻟﻨﱠﻮ ﺑﺎﻟﺬﻱ ﻗﺒﻠﻪ؛ ﻷﻥ ﺑﻴﻨﻬﻤﺎ ﺗﺸﺎ ﺎ ﺇﱃ ﺣﺪ ﻛﺒﲑ‪ ،‬ﻭﺍﻟﻔﺮ ﺑﻴﻨﻬﻤﺎ‬
‫ﺩﻗﻴ ؛ ﻧﺒﱠﻪ ﻋﻠﻴﻪ ﺍﻟﻌﻄﺎﺭ ﺑﻘﻮﻟﻪ‪" :‬ﺍﻟﻔﺮ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺎﺩ ﺔ؛ ﺃﻥ ﺍﳊﺎﺩ ﺔ ﻳﻘﺼﺪ ﻓﻴﻬﺎ ﺍﳊﻜﻢ ﻋﻠﻰ‬
‫‪7‬‬
‫ﺧﺼﻮ ﺍ ﺼﻮ ‪ ،‬ﻼ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺈﻥ ﺍ ﻘﺼﻮﺩ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ"‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.187 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.305 ،‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﻝ ﻋﻤﺮﻥ‪.28 :‬‬
‫‪ ،62‬ﺍﺑـﻦ‬ ‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ ﺷﺮ ﺍ ﻨﻬﺎﺝ )‪ ،(372/1‬ﺍﻟﺴﻴﻮ ﻲ‪ :‬ﻟﺒﺎﺏ ﺍﻟﻨﻘﻮﻝ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟ ﻭﻝ‪،‬‬
‫ﺑﺪﺭﺍﻥ‪ :‬ﺍ ﺪﺧﻞ‪ ،276 ،‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪ ،(93/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪:‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(108/1‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﺾ‪ ،‬ﺑﺎﺏ ﻬﺎﺓ ﺟﻠﻮﺩ ﺍ ﻴﺘﺔ ﺑﺎﻟﺪﺑﺎ ‪ ،‬ﺭﻗﻢ ‪.363‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(494/3‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪.(323/1‬‬

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‫‪ 14‬ــ ﺃﻻ ﻳ ﺩ ﺇ ﺇﺳﻘﺎ ﺍﳋﻄﺎﺏ‪ :‬ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ‪" : ρ‬ﻻﺗﺒﻊ ﻣﺎ ﻟﻴ ﻋﻨﺪﻙ"‪ 1،‬ﻓﺈﻥ‬
‫ﺩﻟﻴﻠﻪ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺯ ﺑﻴﻌﻚ ﻣﺎ ﻫﻮ ﻋﻨﺪﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﺎ ﻋﻦ ﺍﻟﻌﲔ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻨﻪ ﺟﻮﺍﺯ ﺍﻟﺒﻴﻊ ﺎ‬
‫ﻟﻴ ﻋﻨﺪﻙ‪ ،‬ﻓﻴﻔﻀﻲ ﻫﺬﺍ ﺇﱃ ﺳﻘﻮ ﺍ ﻄﺎﺏ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻜﻢ ﺑﺴﻘﻮ ﺍﻟﺪﻟﻴﻞ ﻭﺇ ﺎﻟﻪ‪ ،‬ﻭﻧﺒﻘﻰ ﻋﻠﻰ ﺃﺻﻞ ﺣﻜﻢ ﺍ ﻄﺎﺏ؛ ﻷﻥ ﺍﻟﺪﻟﻴﻞ‬
‫‪2‬‬
‫ﻓﺮ ﻟﻠ ﻄﺎﺏ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻌﺘﺮ ﺍﻟﻔﺮ ﻋﻠﻰ ﺍﻷﺻﻞ ﺑﺎﻹﺳﻘﺎ ‪.‬‬
‫ﻭﻗﺪ ﺃﻛﺜﺮ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺇﻋﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺸﺮ ‪ ،‬ﻓﺄﺑﻄﻞ ﺑﻪ ﺍﺣﺘﺠﺎﺝ ﺍ ﺎﻟﻔﲔ ﻣﻦ ﺍ ﺘﺠﲔ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺭﺩﻩ ﻋﻠﻰ ﻣﻦ ﺍﺣﺘ ﱠ ﺪﻳ ﺍﻟﻨﻬﻲ ﻋـﻦ ﺑﻴـﻊ‬
‫ﺍﻟﺜﻤﺮﺓ ﺣ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺑﻴﻊ ﺍﳊﺼﺮﻡ؛ ﻷﻥ ﺍﳊﺼﺮﻡ ﻳﻘﺼﺪ ﻟﻠﻄﺒ ‪ ،‬ﻓﻘﺎﻝ‪..." :‬‬
‫‪ ..‬ﻭﺟﻮﺍﺏ ﺎﻟ ‪ :‬ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﺗﻌﻠ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺃﻧﺘﻢ ]ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﻪ[‪ ،‬ﻭ ﻦ ﻓﻤـﻦ‬
‫ﺃﺻ ﺎﺑﻨﺎ ﻣﻦ ﻻ ﻳﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻪ ﻣﻨﻬﻢ‪ ،‬ﻓﺈﻧﱠﻪ ﻳﻘﻮﻝ ﺑﻪ ﻣﺎ ﻳﻌﺪ ﺑﺈﺳـﻘﺎ ﺍﻟﻨـﻀ ‪،‬‬
‫ﻭﻫﺎﻫﻨﺎ ﻳ ﺩﻱ ﺇﱃ ﺇﺳﻘﺎ ﺍﻟﻨﻀ ؛ ﻷﻧﱠﺎ ﻟﻮ ﻗﻠﻨﺎ ﺃﻥ ﺍﳊﺼﺮﻡ ﳚﻮﺯ ﺑﻴﻌﻪ‪ ،‬ﻟﺰﻣﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻣﺜـﻞ‬
‫ﺫﻟﻚ ﰲ ﺳﺎﺋﺮ ﺍﻟﻔﺎﻛﻬﺔ؛ ﻷﻥ ﺃﺣﺪﺍ ﻳﻔﺮ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻮ ﻗﻠﻨﺎ ﺫﻟﻚ ﻷﺑﻄﻠﻨﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻔﻮﺍﻛﻪ‬
‫‪3‬‬
‫ﺣﻜﻢ ﺍﻟﻨﻄ "‪.‬‬
‫ﺬﺍ ﻣﺎ ﻟﻴ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺴﺘﺪﻝ ﺃﺣـﺪ ﺎ‬ ‫ﻭﰲ ﻣﻮ ﻦ ﺧﺮ ﻗﺎﻝ‪" :‬ﻓﺼﻞ‪ :‬ﻭﳑﺎ ﻳﻠ‬
‫ﺑﺎﻟﻨﻄ ﻭﺍ ﺧﺮ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻭﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺪﻝ ﺍ ﺎﻟﻜﻲ ﻋﻠﻰ ﺃﻥ ﺍ ﺎﺭﺏ ﺍ ـﺴﻠﻢ ﺇﺫﺍ‬
‫ﻗﺘﻞ ﻋﺒﺪﺍ ﺃﻭ ﺫﻣﻴﺎ ﻗﺘﻞ ﺑﻪ‪ ،‬ﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ ‪ ρ‬ﺃﻧﻪ ﻗﺎﻝ ‪" :‬ﻣﻦ ﻗﺘﻞ ﻋﺒﺪﻩ ﻗﺘﻠﻨﺎﻩ‪ ،‬ﻭﻣﻦ ﺟﺪ‬
‫ﻋﺒﺪﻩ ﺟﺪﻋﻨﺎﻩ"‪ 4،‬ﻭﻫﺬﺍ ﻗﺪ ﻗﺘﻞ ﻋﺒﺪﻩ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻘﺘﻞ ﺑﻪ؛ ﻓﺈﻥ ﻗﺎﻝ ﺍﳊﻨﻔﻲ ﺃﻭ ﺍﻟـﺸﺎﻓﻌﻲ ‪:‬‬
‫ﻫﺬﺍ ﺣﺠﱠﺔ ﻟﻨﺎ ﻋﻠﻴﻜﻢ؛ ﻷﻥ ﻫﺬﺍ ﺍ ﻳﻘﺘﻀﻲ ﺃﻧﱠﻪ ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪ ﻏﲑﻩ ﻻ ﻳﻘﺘﻞ ﺑﻪ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﻣﺎ ﻟﻴ ﻋﻨﺪﻩ‪ ،‬ﺭﻗﻢ ‪ ،3503‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴـﻮ ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺑﻴﻊ ﻣﺎ ﻟﻴ ﻋﻨﺪﻙ‪ ،‬ﺭﻗﻢ‪ ،1232 :‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺑﻴﻊ ﻣﺎ ﻟﻴ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﺭﻗـﻢ‬
‫‪ ،4613‬ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺍﻟﺘﺠﺎﺭﺍ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴ ﻣﺎ ﻋﻨﺪﻙ‪ ،‬ﺭﻗﻢ ‪ ،2187‬ﻣﻦ ﺣﺪﻳ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ ،108 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(272/3‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷـﺮ ﺍﻟﻜﻮﻛـﺐ ﺍ ـﻨﲑ‬
‫)‪ ،(495/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.306 ،‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(144/6‬ﰲ ﺍﻷﺻﻞ‪ :‬ﺗﻘﻮﻟﻮﻥ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻳُﻌﻠﻢ ﻣﻦ ﺍﻟﺴﻴﺎ ‪.‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺘﻞ ﻋﺒﺪﻩ‪ ،‬ﺭﻗﻢ ‪ ،4515‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﻣﺎﺟﺎﺀ ﰲ‬
‫ﺍﻟﺮﺟﻞ ﻳﻘﺘﻞ ﻋﺒﺪﻩ‪ ،‬ﺭﻗﻢ ‪،1414‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻮﺩ ﻣﻦ ﺍﻟﺴﻴﺪ ﻟﻠﻤﻮﱃ‪ ،‬ﺭﻗﻢ ‪ ،4736‬ﺍﺑﻦ ﻣﺎﺟﺔ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﻫﻞ ﻳﻘﺘﻞ ﺍﳊﺮ ﺑﺎﻟﻌﺒﺪ‪ ،‬ﺭﻗﻢ ‪ ، ،2663‬ﻣﻦ ﺣﺪﻳ ﺮﺓ ﺑﻦ ﺟﻨﺪﺏ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎ ‪.‬‬

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‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭ ﻦ ﻻ ﻧﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﻓﺈﻧﱠﻤﺎ ﻳﻘﻮﻝ ﺑﻪ ﺇﺫﺍ ﻳﻌﺎﺭ ﺍﻟﻨﻄ ؛ ﻓﺈﺫﺍ ﻋﺎﺭ ﻧﻄﻘﻪ ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﺘﻌﻠ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻣﺎ ﻟﻮ‬
‫ﻗﻠﻨﺎ ﺇﻧﱠﻪ ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪ ﻏﲑﻩ ﻳﻘﺘﻞ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧﱠﻪ ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪﻩ ﺃﻳﻀﺎ ﻳﻘﺘﻞ ﺑﻪ؛ ﻷﻧﱠﻪ‬
‫ﺇﺫﺍ ﻳﻘﺘﻞ ﺑﻌﺒﺪ ﻏﲑﻩ ﻓﺒﺄﻥ ﻻ ﻳﻘﺘﻞ ﺑﻌﺒﺪﻩ ﺃﻭﱃ ﻭﺃﺣﺮ ‪ ،‬ﻓﻜﺎﻥ ﻳ ﺩﻱ ﺫﻟـﻚ ﺇﱃ ﺇﺑﻄـﺎﻝ‬
‫ﺍﻟﻨﻄ ‪ ،‬ﻭﺇﺫﺍ ﺃ ﱠﺩ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺇﱃ ﺇﺑﻄﺎﻝ ﻧﻄﻘﻪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺒﻄﻞ؛ ﻷﻥ ﰲ ﺇﺑﻄـﺎﻝ ﻧﻄﻘـﻪ‬
‫‪1‬‬
‫ﺇﺑﻄﺎﻟﻪ؛ ﻷﻧﱠﻪ ﻓﺮ ﻣﻨﻪ"‪.‬‬
‫ﻋﻠﻴﻪ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻣـﺎ‬ ‫‪ 15‬ـ ﺃﻻ ﻳﻜﻮ ﺍﳌﻨﻄﻮ ﳏﻞ ﺇﺷﻜﺎﻝ ﰲ ﺍﳊﻜﻢ ﻓﻴﺰﺍﻝ ﺑﺎﻟﺘﻨﺼﻴ‬
‫ﻧُﺴﺐ ﺇﱃ ﺍﳊﻨﻔﻴﺔ ﰲ ﺷﺄﻥ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﺍ ﻄﺄ‪ ،‬ﺃﻥ ﺍﻟﺸﺎﺭ ﺇﻧﱠﻤﺎ ﻧﺺ ﻋﻠﻴﻬﺎ ﺣ ﻳﺮﻓﻊ ﺍﻟﺘﻮﻫﱠﻢ‬
‫ﺑﺴﻘﻮ ﻬﺎ ﻋﻦ ﺍ ﻄ ؛ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍ ﻄﺄ ﻣﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﻟﻴ ﺍﻟﻘﺼﺪ ﻣﻦ ﺗﻘﻴﻴـﺪﻫﺎ ﺑﺎ ﻄـﺄ‬
‫‪2‬‬
‫ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺍﻟﻌﻤﺪ ﻭﺍ ﻄﺄ ﰲ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﺪﻩ ﺪﺍ ﻟﻠﻘﻴﺎ ﻋﻠﻴﻪ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﻟـﻨ ‪ " :ρ‬ـ‬ ‫‪ 16‬ــ ﺃﻻ ﻳﻜﻮ ﺍﻟﺸﺎﺭ‬
‫ﻓﻮﺍﺳ ﻳﻘﺘﻠﻦ ﰲ ﺍﳊﺮﻡ‪ 3،"...‬ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍﳊﺪﻳ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪ ،‬ﻋﻠﻰ ﺍ ﻨﻊ ﻣـﻦ‬
‫‪4‬‬
‫ﱠﻦ ﻣﺎ ﰲ ﻣﻌﻨﺎﻫ ﱠﻦ‪.‬‬ ‫ﻗﺘﻞ ﻏﲑﻫﺎ؛ ﻷﻥ ﺍﻟﺸﱠﺎﺭ ﺇﻧﱠﻤﺎ ﺫﻛﺮﻫ ﱠﻦ ﻷﺫﻳﺘﻬﻦﱠ‪ ،‬ﻓﻴﻠ‬
‫‪5‬‬
‫‪ 17‬ــ ﺃﻻ ﻳﺮﺩ ﺟﻮﺍﺑﺎ ﻟﺴ ﺍﻝ‪ :‬ﻭﻫﺬﺍ ﻗﻴﺪ ﻣﻬﻢ ﻧ ﱠ‬
‫ﺺ ﻋﻠﻴﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ‪،‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺘﻪ ﻗﻮﻝ ﺍﻟﻨ ‪" :ρ‬ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜ ﻣﺜ "؛‪ 6‬ﻓﻘﺪ ﻧُﺴﺐ ﻹﺳ ﺎ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﺍﻷﺧﺬ‬

‫‪.61‬‬ ‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ ،106 ،‬ﻭﻫﻨﺎﻙ ﻣﺜﺎﻝ ﺧﺮ ﺃﺫﻛﺮﻩ ﲡﻨﺒﺎ ﻟﻠﻄﻮﻝ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍ ﻨﻬﺎﺝ‪،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.418 ،‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺘﻞ ﺍ ﺮﻡ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﺭﻗﻢ ‪ ،93‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ‬
‫ﻣﺎ ﻳﻘﺘﻞ ﺍ ﺮﻡ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﺭﻗﻢ ‪ ،1829‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﺪﺏ ﻟﻠﻤ ﺮﻡ ﻭﻏﲑﻩ‪ ،‬ﺭﻗﻢ ‪.1198‬ﻣـﻦ‬
‫ﺣﺪﻳ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.419 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(116/1‬ﺍﻟﺒﺪﺧﺸﻲ‪ :‬ﻣﻨﺎﻫ ﺍﻟﻌﻘﻮﻝ )‪ ،(426/1‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻـﻮﻝ‬
‫ﺍﻟﻔﻘﻪ )‪ ،(1067/3‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(323/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(107/1‬‬
‫‪ 6‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻮﺗﺮ‪ ،‬ﺭﻗﻢ ‪ ،13‬ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﺑﺎﺏ ﻣـﺎ ﺟـﺎﺀ ﰲ‬
‫ﺍﻟﻮﺗﺮ‪ ،‬ﺭﻗﻢ ‪ ،990‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍ ﺴﺎﻓﺮﻳﻦ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜ ﻣﺜ ‪ ،‬ﺭﻗﻢ ‪،749‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ‪.‬‬

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‫ﻔﻬﻮﻣﻪ‪ ،‬ﻓﺎﺳﺘ ﺐ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﻓﻠﺔ ﺍﻟﻨﻬﺎﺭ ﺭﺑﺎﻋﻴﺔ‪ ،‬ﻟﻜ ﱠﻦ ﻏﲑﻩ ﻳﻌﺘ ﻣﻔﻬﻮﻣـﻪ؛ ﻷﻥ ﻫـﺬﺍ‬
‫‪1‬‬
‫ﺍﳊﺪﻳ ﺧﺮﺝ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳ ﺍﻝ ﺳﺎﺋﻞ ﻋﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳُﺴﺄﻝ ﻋﺎ ﻋﻦ ﺭﺟﻞ ﻗﺘﻞ ﺍﺑﻨﻪ؛ ﻓﻴﺠﻴﺐ‪ " :‬ﻣﻦ ﻗﺘﻞ ﺍﺑﻨﻪ ﻓﻼ‬
‫‪2‬‬
‫ﻗﻮﺩ ﻋﻠﻴﻪ؛ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺷﺮ ﺎ ﰲ ﺍﻷﺏ ﻭﺣﺪﻩ؛ ﻭﻷﻧﱠﻪ ﻻ ﻳﻨﻔﻲ ﺍﻟﻘﻮﺩ ﰲ ﻏﲑﻩ"‪.‬‬
‫ﻭﻟﻜﻦ ﻳ ِﺮﺩُ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮ ﻣﺎ ﺍﺗﱠﻔ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﺃﻥ ﺍﻟﻌ ﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔ‬
‫‪3‬‬
‫ﻻ ﺼﻮ ﺍﻟﺴﺒﺐ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺑﺄﻥ ﻟﻠﻤﻔﻬﻮﻡ ﻋﻤﻮﻣﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺗﺒﺎﻳﻦ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﺍﻟﺘﻮﺟﻴﻪ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭ ﺍﻟ ﺎﻫﺮ ﺑـﲔ ﺻـﻨﻴﻌﻬﻢ ﰲ‬
‫ﺍﻟﻌﻤﻮﻡ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺳﺒﺐ ﺧﺎ ‪ ،‬ﻭﺑﲔ ﺍ ﻔﻬﻮﻡ ﺇﺫﺍ ﻭﺭﺩ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳ ﺍﻝ ﺧﺎ ‪ ،‬ﻓﺄﺟـﺎﺏ‬
‫ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺎ ﺣﺎﺻﻠﻪ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﺃﺿﻌ ﻣﻦ ﺍ ﻨﻄﻮ ﰲ ﺍﻟﺪﻻﻟﺔ؛ ﻭ ﺬﺍ ﺍﻧﺪﻓﻊ ﺜـﻞ ﻫـﺬﺍ‬
‫ﻭ ﻮﻩ‪ ،‬ﻼ ﺍﻟﻠﻔ ﺍﻟﻌﺎﻡ ﻓﻬﻮ ﺃﻗﻮ ﰲ ﺩﻻﻟﺘﻪ‪ ،‬ﻭ ﺬﺍ ﺍﺩﱠﻋ ﺍﳊﻨﻔﻴﺔ ﺃﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻛـﻞ‬
‫‪4‬‬
‫ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﻗﻄﻌﻴﱠﺔ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﰲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﺼﻨﻌﺎ ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺟﻬﺎ ﺧﺮ‪ ،‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺬﻱ ﻗﺒﻠﻪ؛ ﻓﻘﺎﻝ‪" :‬ﻭﻟﻌـﻞ ﺍﻟﻔـﺮ ﺃﻥ‬
‫ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ ﺿﻌﻴﻔﺔ ﺗﺴﻘ ﺑﺄﺩ ﻗﺮﻳﻨﺔ‪ ،‬ﻼ ﺍﻟﻠﻔ ﺍﻟﻌﺎﻡ"‪ 5،‬ﻭﺗﻌﻘﺒﻪ ﺍﻟﺸﻮﻛﺎ ﺑﻘﻮﻟـﻪ‪:‬‬
‫"ﻭﻫﺬﺍ ﻓﺮ ﻗﻮﻱ؛ ﻟﻜﻨﻪ ﺇﻧﱠﻤﺎ ﻳﺘﻢ ﰲ ﺍ ﻔﺎﻫﻴﻢ ﺍﻟ ﺩﻻﻟﺘﻬﺎ ﺿﻌﻴﻔﺔ‪ ،‬ﺃﻣﱠﺎ ﺍ ﻔﺎﻫﻴﻢ ﺍﻟ ﺩﻻﻟﺘـﻬﺎ‬
‫‪6‬‬
‫ﻗﻮﻳﱠﺔ ﺗﻠ ﻘﻬﺎ ﺑﺎﻟﺪﻻﻻ ﺍﻟﻠﻔ ﻴﺔ ﻓﻼ "‪.‬‬
‫ﻗﻠ ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘ ﻘﻴ ‪ ،‬ﻭﻳﻌﻀﺪ ُﻩ ﺃﻥ ﺍ ﺘﺠﲔ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﺟﺮﻭﺍ ﺑﻌﺾ ﺃﺣﻜـﺎﻡ‬
‫‪7‬‬
‫ﺍ ﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﻀﻮﺍ ﻮﺍﺯ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ـ ﻭﻫﻮ ﻣﻨﻄﻮ ـ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫ﻜﻤﻪ ﻋﻠ ﺻﻔﺔ ﲑ ﻣﻘﺼﻮﺩﺓ‪ :‬ﻓﺎﻟـﺼﻔﺔ ﻏـﲑ‬ ‫‪ 18‬ـ ﺃﻻ ﻳﻜﻮ ﺍﳌﻨﻄﻮ ﻗﺪ ﻋﻠ‬
‫ﺍ ﻘﺼﻮﺩﺓ ﻻ ﺍﻋﺘﺒﺎﺭ ﻔﻬﻮﻣﻬﺎ‪ ،‬ﻭﻣﺜﻠﻮﺍ ﻟﻪ ﺑﻘﻮﻟﻪ ‪ ] :Ι‬ﻟﺎ ﺟﻨﺎ ﻋﻠﻴﻜﻢ ﺇ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﻟـﻢ‬

‫‪ ،417‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(479/2‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪.83 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪ ،(419/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.227 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(493/3‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪.253 ،‬‬
‫‪ 5‬ـ ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(145/5‬‬
‫‪ 6‬ـ ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.305 ،‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،169 ،‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(198/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛـﺐ‬
‫ﺍ ﻨﲑ )‪.(367/3‬‬

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‫ﺗﻤﺴﻮﻫﻦ ﺃﻭ ﺗﻔﺮﺿﻮﺍ ﻟﻬﻦ ﻓﺮﻳﻀﺔ ﻭﻣﺘﻌﻮﻫﻦ ﻋﻠ ﺍﻟﻤﻮﺳﻊ ﻗﺪﺭﻩ ﻭﻋﻠ ﺍﻟﻤﻘﺘﺮ ﻗﺪﺭﻩ ﻣﺘﺎﻋﺎ ﺑﺎﻟﻤﻌﺮﻭﻑ‬
‫ﱠ‪ ،‬ﻭﺇﳚﺎﺏ ﺍ ﺘﻌﺔ ﺗﺒﻌـﺎ"‪ 2،‬ﻭﻻ‬ ‫ﻘﺎ ﻋﻠ ﺍﻟﻤﺤﺴﻨ [‪" 1،‬ﺃﺭﺍﺩ ﻧﻔﻲ ﺍﳊﺮﺝ ﻋﻤﱠﻦ ﻠ ﻭ‬
‫ﻳﻌ ﻫﺬﺍ ﺃﻥ ﺍﳉﻨﺎ ﻭﺍﻗﻊ ﰲ ﺣ ﻣﻦ ﻠ ‪ ،‬ﻭﻗﺪ ﻣ ﱠ ﺃﻭ ﻓﺮ ﺍ ﻬﺮ‪.‬‬
‫‪ 19‬ـ ﺃﻻ ﻳﺬﻛﺮ ﺍﻟﻘﻴﺪ ﻋﻠ ﺗﻘﺪﻳﺮ ﺟﻬﻞ ﺍﳌﺨﺎﻃﺐ ﺑﺎﳊﻜﻢ ﺍﳌﻨﻄﻮ ‪ :‬ﻭﻣﺜﺎﻟﻪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍ ﺎ ﺐُ ﻋﺎ ﺎ ﻜﻢ ﺍ ﻌﻠﻮﻓﺔ‪ ،‬ﻭﳚﻬﻞ ﺣﻜﻢ ﺍﻟﺴﺎﺋﻤﺔ ﻓﻴﺬﻛﺮ ﻟﻪ‪.‬‬
‫‪3‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﺮ ﺇﻧﱠﻤﺎ ﻳُﺘﺼﻮﱠﺭ ﰲ ﻏﲑ ﻛﻼﻡ ﺍﷲ ‪ Ι‬ﺃﻭ ﻛﻼﻡ ﺭﺳﻮﻟﻪ ‪ ρ‬ﻛﻤﺎ ﺃﻓﺎﺩﻩ ﺍﻟﻌﻄﺎﺭ‪.‬‬

‫‪ 20‬ــ ﺃﻻ ﻳﺬﻛﺮ ﺍﳌﻨﻄﻮ ﻟﺮﻓﻊ ﻮﻑ ﻭ ﻮﻩ ﻋﻦ ﺍﳌﺨﺎﻃﺐ‪ :‬ﻭﻫﺬﺍ ﻛﻘﻮﻟﻨﺎ ﻦ ﺎ‬

‫ﻣﻦ ﺗﺄﺧﲑ ﺍﻟﺼﻼﺓ ﺍ ﻮﺳﱠﻌﺔ‪ :‬ﺗﺮﻛﻬﺎ ﰲ ﺃﻭﱠﻝ ﺍﻟﻮﻗ ﺟﺎﺋﺰ‪ ،‬ﻓﻼ ﻳﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﳉﻮﺍﺯ‬
‫ﰲ ﺑﺎﻗﻲ ﺍﻟﻮﻗ ؛ ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﺘﻀﺎﻳ ﺍﻟﻮﻗ ‪.‬‬
‫‪4‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﺮ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ﺇﻧﻤﺎ ﻳﺘﺼ ﱠﻮﺭ ﰲ ﻛﻼﻡ ﺍﻟﻨﱠﺎﺱ ﻓﻘ ‪.‬‬
‫‪ 21‬ـ ﺃﻻ ﻳﺬﻛﺮ ﺍﻟﻘﻴﺪ ﺑﻴﺎﻧﺎ ﻟﺴﺒﺐ ﺍﻟﻨـﺰﻭﻝ ‪ :‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ‪] :Υ‬ﻭﺇ ﻛﻨﺘﻢ ﻋﻠ ﺳﻔﺮ‬
‫ﻭﻟﻢ ﺗ ﺪﻭﺍ ﻛﺎﺗﺒﺎ ﻓﺮﻫﺎ ﻣﻘﺒﻮﺿﺔ‪[...‬؛‪ 5‬ﻓﺒﲔ ﺍﷲ ‪ Ι‬ﺃﻥ ﻛﻮ ﻢ ﰲ ﺍﻟﺴﻔﺮ ﺳﺒﺐ ﺍﻻﺭ ﺎﻥ‪ ،‬ﻻ ﺃﻧﱠﻪ‬
‫‪6‬‬
‫ﺷﺮ ﰲ ﺍﻻﺭ ﺎﻥ؛ ﻓﻴﻠﺰﻡ ﻣﻨﻪ ﺣ ﺮﻩ ﰲ ﺍﳊﻀﺮ‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﻤﻞ ﺍﻟﺸﺮﻭ ﺍﻟ ﺫﻛﺮﻫﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻟﻠﻌﻤﻞ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺃﻭﺭﺩ ﺎ ﺗِﺒﺎﻋﺎ‬
‫ﻛﻤﺎ ﻋﻠﻴﻪ ﺷﺄﻥ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﺧﻼﻓﺎ ﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ ﻗـﺴﱠﻤﻮﻫﺎ ﺇﱃ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.236 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1071/3‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(703/2‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ‬
‫)‪.(495/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(322/1‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ :‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(116/1‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫)‪ ،(1068/3‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(495/3‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪.(93/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(322/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ، (495/3‬ﺍﺑﻦ ﺃﻣـﲑ ﺍﳊـﺎﺝ‪:‬‬
‫ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘ ﺒﲑ )‪ ،(116/1‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1068/3‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(107/1‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.283 :‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(192/2‬‬

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‫ﻗﺴﻤﲔ؛ ﺷﺮﻭ ﻋﺎﺋﺪﺓ ﺇﱃ ﺍ ﺴﻜﻮ ﻭﺗﺸﻤﻞ ﺍﻟﺸﺮﻭ ﺍﻟﺜﻼ ﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺷﺮﻭ ﻋﺎﺋـﺪﺓ ﺇﱃ‬
‫‪1‬‬
‫ﺍ ﺬﻛﻮﺭ‪ ،‬ﻭﺗﻨﺘ ﻢ ﲢﺘﻬﺎ ﺑﻘﻴﺔ ﺍﻟﺸﺮﻭ ‪.‬‬
‫ﻭ ﺯُﺑﺪﺓ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﻳﻄﻠﻘﻮﺍ ﺍﻷﻋﻨﱠﺔ ﰲ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺑﻞ ﺯﻣﻮﻩ‬
‫ﺑﻘﻴﻮﺩ ﻣ ﱠﺮ ﺫﻛﺮﻫﺎ‪ ،‬ﻭ ﻜﻦ ﺍﻗﺘﻀﺎ ﺎ ﰲ ﺑﻨﺪﻳﻦ ﻛﺒﲑﻳﻦ ﻭ ﺎ‪:‬‬
‫ﺃﻗﻮ ﻣﻨﻪ؛ ﻛﺎ ﻨﻄﻮ ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺃﻭ ﻣﺎ ﻳﻌﻤﻞ ﻋﻤﻞ‬ ‫ﺍ ﻔﻬﻮﻡ ﺩﻟﻴﻞ ﺧﺎ‬ ‫ﺃ ـ ﺃﻻ ﻳﻌﺎﺭ‬
‫ﺍﻟﻨﺺ ﻛﺪﻻﻟﺔ ﺍﻟﻨﱠﺺ‪.‬‬
‫ﺏ ـ ﺃﻻ ﻳ ﻬﺮ ﻟﺘ ﺼﻴﺺ ﺍ ﻨﻄﻮ ﺑﺎﻟﺬﻛﺮ ﻗﺼﺪ ﻓﺎﺋﺪﺓ ﺃﺧﺮ ‪ ،‬ﻏﲑ ﻗﺼﺪ ﻧﻔﻲ ﺍﳊﻜﻢ‬
‫‪2‬‬
‫ﻋﻦ ﺍ ﺴﻜﻮ ﻋﻨﻪ‪.‬‬

‫ﻴﺘﻪ ﻣﻦ ﻴﺚ ﺍﻹ ﺎﻝ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ‬

‫ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﻴﻦ ﻻ ﻟﺒ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺻ ﱠﺮ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﱠﺓ ﻣـﻦ‬
‫ﻣﺼﻨﱠﻔﺎﺗﻪ ﺃﻧﱠﻪ ﻻ ﺘ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﻓﺼﱠﻞ ﰲ ﺃﺣﺪﻫﺎ ﻣﺬﻫﺒﻪ ﻓﻘﺎﻝ‪..." :‬ﻭﻟﺴﻨﺎ ﻧﻘـﻮﻝ‬
‫ﺇﺫﺍ ﺃﻧﻜﺮﻧﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺇﻧﱠﻨﺎ ﻧﻮﺟﺐ ﻟﻠﻤﺴﻜﻮ ﻋﻨﻪ ﺣﻜﻢ ﺍ ﻨﻄﻮ ﺑﻪ‪ ،‬ﻭﺇﻧﱠﻤـﺎ ﻳﻜـﻮﻥ‬
‫‪3‬‬
‫ﻨـﺰﻟﺔ ﻣﻦ ﻳﺮﺩ ﻟﻪ ﺫﻛﺮ ﰲ ﺍﻟﺸﺮ ‪ ،‬ﻓﻴ ﺘﺎﺝ ﰲ ﺇ ﺒﺎ ﺣﻜﻤﻪ ﺇﱃ ﺩﻟﻴﻞ ﻣﺴﺘﺄﻧ "‪.‬‬
‫ﻭﻫﻮ ﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻳﺘﻮﺍﻓ ﺎﻡ ﺍﻟﺘﻮﺍﻓ ﻣﻊ ﻣﺬﻫﺐ ﺍ ﺘﻘﺪﻣﲔ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﺗﺄﻣﱠﻞ ﻣﻌﻲ ﻫﺬﺍ‬
‫ﺍ ﻘﻄﻊ ﻣﻦ ﻛﻼﻡ ﺍﳉﺼﺎ ﻳ ﻬﺮ ﻟﻚ ﻭﺟﻪ ﺍ ﻮﺍﻓﻘﺔ ﻼﺀ‪ ،‬ﺣﻴ ﻗﺎﻝ ﻓﻴـﻪ‪ ..." :‬ﻭ ـﻦ ﻻ‬
‫ﺺ ﻋﻠﻴﻪ‬
‫ﻧﻨﻜﺮ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﺪﺍ ﺍ ﺬﻛﻮﺭ ﻼ ﺍ ﺬﻛﻮﺭ‪ ،‬ﰲ ﺑﺎﺏ ﺃﻥ ﺣﻜﻢ ﺍ ﺬﻛﻮﺭ ﻓﻴﻤﺎ ﻧ ﱠ‬
‫ﺎﺑ ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻩ ﻣﻮﻗﻮ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺪﱠﻻﻟﺔ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﺃﻧﻜﺮﻧﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱠﺺ ﻋﻠﻰ ﺍ ـﺬﻛﻮﺭ‬
‫‪4‬‬
‫ﻣﻮﺟﺒﺎ ﻟﻠ ﻜﻢ ﻓﻴﻤﺎ ﻋﺪﺍﻩ ﻼﻓﻪ‪."...‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(139/5‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(489/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(496/3‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪،(323/1‬ﺍﻹﺳﻨﻮﻱ‪ :‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ‬
‫)‪ ،(206/2‬ﺍﻟﺪﺭﻳ ‪ :‬ﺍ ﻨﺎﻫ ﺍﻷﺻﻮﻟﻴﺔ‪.324 ،‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(525/2‬ﻭﺍﻧ ﺮ ﺃﻳﻀﺎ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ 286/1‬ﻭ‪ (422‬ﻭ)‪ ،(520/2‬ﺍ ﻨﺘﻘﻰ‬
‫)‪ ،(217/1‬ﺍ ﻨﻬﺎﺝ‪ ،61:‬ﺍﻹﺷﺎﺭﺓ‪.294 :‬‬
‫‪ 4‬ـ ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )‪.(171/1‬‬

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‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﻮ ﻳﻨ ﻮ ﻣﻨ ﻰ ﺍﳊﻨﻔﻴﺔ ﺎﻣﺎ‪ ،‬ﺑﻠﻪ ﺇﻧﱠﻪ ﻳﻮﺍﻓ ﺧﺼﻤﻪ ﺍﺑﻦ ﺣـﺰﻡ ﺍﻟﻘﺎﺋـﻞ‪:‬‬
‫"‪...‬ﻭ ﺎﻡ ﺫﻟﻚ ﰲ ﻗﻮﻝ ﺃﺻ ﺎﺑﻨﺎ ﺍﻟ ﺎﻫﺮﻳﲔ؛ ﺃﻥ ﻛﻞ ﺧﻄﺎﺏ ﻭﻛﻞ ﻗﻀﻴﱠﺔ ﻓﺈﻧﱠﻤﺎ ﺗﻌﻄﻴﻚ ﻣـﺎ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﻌﻄﻴﻚ ﺣﻜﻤﺎ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻻ ﺃﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻮﺍﻓ ﺎ‪ ،‬ﻭﻻ ﺃﻧﱠﻪ ﺎﻟ ﺎ‪ ،‬ﻟﻜ ﱠﻦ ﻛﻞ‬
‫‪1‬‬
‫ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻮﻗﻮ ﻋﻠﻰ ﺩﻟﻴﻠﻪ"‪.‬‬
‫ﺇﺫﺍ ﺒ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺑ ﱠﺪ ﻣﻦ ﺑﻴﺎﻥ ﻣﺪ ﺃ ﻴﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺃﺳﺒﺎﺑﻪ ﻭ ﺎﺭﻩ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﺳﻴ ﻬﺮ ﻓﻴﻤﺎ ﻳﺄ ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﺃ ﻴﺔ ﻫﺬﺍ ﺍﻟﺮﺃ ﻭﺃﺳﺒﺎﺑﻪ‬

‫ﺇﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺎﺟﻲ ﺬﺍ ﺍ ﺬﻫﺐ ﻟﻴ ﺑﺎﻷﻣﺮ ﺍ ﻴﻦ‪ ،‬ﻓﻬﻮ ﻮﻗﻔﻪ ﻫﺬﺍ ُﻳ ﺎﻟ ﺃﺻﻼ ﻋ ﻴﻤﺎ ﻣﻦ‬
‫ﺃﺻﻮﻝ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺪ ﺍﺟﺘﻤﻌ ﻛﻠﻤﺔ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍ ﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻻﺣﺘﺠﺎﺝ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﻣﻦ ﺃﺻﻮﻝ ﻫﺬﺍ ﺍ ﺬﻫﺐ‪ ،‬ﻭﺗﻘﺮﻳﺮﺍ ﺬﺍ ﺍﻷﻣﺮ ﻓﺪﻭﻧﻚ ﺑﻌﺾ ﺍﻟﻨﻘﻮﻝ ﺍﻟ ﺗﺸﻬﺪ ـﺎ‬
‫ﺃﻗﻮﻝ‪.‬‬
‫ﻗﺎﻝ ﻋﻴﺎ ﰲ ﻣﻌﺮ ﺭﺩﻩ ﻋﻠﻰ ﻣﻦ ﺣﻜﻢ ﺑﻀﻌ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ..." :‬ﻓﺎﳉﻮﺍﺏ ﺃﻥ‬
‫ﺫﻟﻚ ﻋﻨﺪ ﺃﺻ ﺎﺏ ﻣﺎﻟﻚ ﺟﺎﺭ ﺮ ﺍﻟﻨﱠﺺ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻟﻔ ﺍﻟـﺸﺎﺭ ﺃﻭ ﻣـﻦ‬
‫‪2‬‬
‫ﻟﻔ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﻦ ﺗﺘﺒﱠﻊ ﺍﺳﺘ ﺮﺍﺟﻬﻢ ﻭﺟﺪ ﺫﻟﻚ ﻛﺜﲑﺍ ‪."...‬‬
‫ﻭﻗﺎﻝ ﺧﻠﻴﻞ ﰲ ﺘﺼﺮﻩ‪..." :‬ﻭﺃﻋﺘ ﻣﻦ ﺍ ﻔﺎﻫﻴﻢ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻓﻘ ‪ 3،"...‬ﻭﺫﻟﻚ ﺎ‬
‫ﺗﻘﺮﺭ ﻣﻦ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﻪ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ؛ ﻓﺄﺑﺎﻥ ﺷﺮ ﻪ ﰲ ﺍ ‪.‬‬
‫ﻭﻗﺪ ﺻﺮ ﺍﺑﻦ ﻋﺮﻓﺔ ﻮﺍﺯ ﺍﻷﺧﺬ ﻣﻦ ﻣﻔﻬﻮﻡ ﻛﻼﻡ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﰲ ﺍ ﺪﻭﻧـﺔ‪،‬‬
‫ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻔﻌﺔ ﻣﻦ ﺘﺼﺮﻩ‪ " :‬ﻭﺍﻟﻌﻤﻞ ﻔﻬﻮﻣﺎ ﺍ ﺪﻭﻧﺔ ﻫﻮ ﺍ ﻌﻬﻮﺩ ﻣﻦ ﺮﻳﻘﺔ ﺍﺑﻦ‬
‫ﺭﺷﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﻴﻮ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺑﻦ ﺑﺸﲑ‪ 4‬ﻳﺬﻛﺮ ﰲ ﺫﻟﻚ ﺧﻼﻓﺎ‪ ،‬ﻓﻌﻤﻞ ﺍﻷﺷﻴﺎ ﺍﳉﻠﺔ‬

‫‪ 1‬ـ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(323/2‬‬

‫‪ 2‬ـ ﻋﻴﺎ ‪ :‬ﻓﺘﻮ ﺣﻜﻢ ﻣﻦ ﻗﺎﻝ ﻟﻠﺒﺎﺋﻊ ﻣ ﺃﺗﻴﺘ ﺑﺎﻟﺜﻤﻦ ﺃﻗﻠﺘﻚ‪ ،‬ﺿﻤﻦ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪ ،(405/6‬ﻭﺍﻧ ﺮ ﺃﻳـﻀﺎ‪:‬‬
‫ﺗﺮﺗﻴﺐ ﺍ ﺪﺍﺭﻙ )‪.(94/1‬‬
‫‪ 3‬ـ ﺧﻠﻴﻞ‪ :‬ﺘﺼﺮ ﺧﻠﻴﻞ ﺑﺄﺻﻞ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪.(34/1‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺘﻨﻮﺧﻲ ﺍ ﻬﺪﻭﻱ‪ ،‬ﻣﻦ ﻣ ﻟﻔﺎﺗﻪ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺒﺎﺩ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ‬
‫‪ 526‬ﻫـ‪.‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍ ﺬﻫﺐ‪ ،87 ،‬ﻠﻮ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ )‪.(186/1‬‬

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 ‫‪1‬‬
‫ﺇﻧﱠﻤﺎ ﻫﻮ ﻋﻠﻰ ﺍﻷﻭﻝ"‪.‬‬
‫ﺑﻞ ﺇﻥ ﺍﻟﺒﺎﺟﻲ ﻗﺮﱠﺭﻩ ﺑﻨﻔﺴﻪ ﻓﻘﺎﻝ‪..." :‬ﻭ ﻠﺔ ﺫﻟﻚ ﺃﻥ ﺍﻻﻋﺘﺮﺍ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻗـﺪ‬
‫ﻳﻜﻮﻥ ﻓـﻲ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﻛﺎﻟﻌﻤﻮﻡ ﻭﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓـﻲ ﻓﺮ ﻣﻦ‬
‫‪2‬‬
‫ﺍﻟﻔﺮﻭ "‪.‬‬
‫ﻓﺈﻥ ﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻓﺈﻧﱠﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﻴﱠﺔ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻷﺻﻮﱄ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺎﺟﻲ‪،‬‬
‫ﺧﺎﺻﺔ ﻣﻊ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﺃﻥ ﺷﺮ ﺘﻬﺪ ﺍ ﺬﻫﺐ ﺍﻟﺘﻘﻴﺪ ﺑﺄﺻﻮﻝ ﺇﻣﺎﻣﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳـﺴﻮﻗﻨﺎ ﺇﱃ‬
‫ﺍﻟﺘﺸﻮ ﺇﱃ ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻨﻌﺮﻓﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟ ‪.‬‬
‫ﻟﻜ ﱠﻦ ﺍﻟﺴ ﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮ ﻧﻔﺴﻪ؛ ﻣﺎ ﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟ ﺩﻓﻌﺘﻪ ﺇﱃ ﻫﺬﺍ ﺍ ﻮﻗ ‪ ،‬ﻭﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﺒ ﺗﺒﱠﻴﻦ ﱄ ﺃﻧﱠﻬﺎ ﻻ ﺮﺝ ﻋﻦ ﺇﺣﺪ ﻼ ‪:‬‬
‫ﺃ ـ ﺗﺄ ﺮﻩ ﺑﺒﻌﺾ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ ﺍﻟﺬﻳﻦ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ؛ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺴﻤﻨﺎ ‪.‬‬
‫ﺏ ـ ﺗﺄ ﺮﻩ ﺑﺒﻌﺾ ﻋﻠﻤﺎﺀ ﺍ ﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻫﺬﺍ ﺍ ﺴﻠﻚ ﻛﺎﻟﺒﺎﻗﻼ ﻣﺜﻼ‪.‬‬
‫ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﻘﺐ ﻣﻨﺎ ﺮﺗﻪ ﻟﻪ‪.‬‬ ‫ﺝ ـ ﺗﺄ ﺮﻩ ﺑﺎﺑﻦ ﺣﺰﻡ ﰲ ﺧﺼﻮ‬
‫ﺍﻷﻭﻝ؛ ﻓﻼ ﺟـﺮﻡ ﺃﻥ ﻟﺘـﺄ ﺮﻩ‬ ‫ﻭﺃﺭﺟﺢ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﰲ ﺗﻘﺪﻳﺮﻱ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎ‬
‫ﺼﻨﱠﻔﺎ ﺍﻟﺒﺎﻗﻼ ﺿﻠﻌﺎ ﰲ ﺳﻠﻮﻙ ﻫﺬﺍ ﺍﻟﻨﻬ ‪ ،‬ﺧﺎﺻﱠﺔ ﻣﻊ ﻣﺎ ﻋﺮ ﺑﻪ ﺍﻟﺒﺎﻗﻼ ﻣـﻦ ﻗـﻮﱠﺓ‬
‫ﺍﻟﻌﺮ ﺍﻟ ﲡﺮ ﺍﻟﺪﱠﺍﺭﺱ ﻟﻜﺘﺒﻪ ﺟﺮﱠﺍ ﺇﱃ ﺍﻹﺫﻋﺎﻥ ﺬﻫﺒﻪ‪ ،‬ﻭﻧ ﺮﺍ ﻷﻥ ﺃﻛﺜﺮ ﻛﺘﺒﻪ ﻣﻔﻘﻮﺩﺓ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻘﻄﻊ ﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﻓﻴﻪ ﻧﻮ ﺎﺯﻓﺔ‪ ،‬ﻏﲑ ﺃﱠﻧ ﺑﻌﺪ ﺍ ﻼﻋﻲ ﻋﻠﻰ ﺍﻷﺳﺎﺱ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻟﻠﺒﺎﻗﻼ‬
‫ﺟﺰﻣ ﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻓﺒﺈﻣﻌﺎﻥ ﺍﻟﱠﻨ ﺮ ﰲ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺟﺪ ﺃﻛﺜﺮ ﻣﺎ ﺍﺳﺘﺪﻝ ﺃﻭ ﺍﻋﺘﺮ‬
‫ﺑﻪ ﻋﻠﻰ ﺧﺼﻮﻣﻪ ﻣﺴﺘﻘﻰ ﺑﺎﳊﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﻤﺎ ﺳﺘﺄ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﰲ ﻣﻮﺍ ﻨﻪ‪ ،‬ﺑﻞ‬
‫ﺣ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺧﺮ ‪ ،‬ﻓﺘﺄ ﺮﻩ ﻓﻴﻬﺎ ﺎ ﺯﺑﺮﻩُ ﺍﻟﺒﺎﻗﻼ ﻭﺍﺿﺢ ﺇﱃ ﺣﺪ ﻛﺒﲑ‪.‬‬

‫‪ 1‬ـ ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﺃﺳ ﻠﺔ ﺎﻧﻴﺔ ﰲ ﻣﻮﺍﺿﻊ ﺘﻠﻔﺔ ﻭﺭﺩ ﻋﻠﻴﻪ ﻣﻦ ﻏﺮﻧﺎ ﺔ‪ ،‬ﺿﻤﻦ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪.(377/6‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻳﻨﻔﺮﺩ ﺍﺑﻦ ﺑﺸﲑ ﺬﺍ‪ ،‬ﻭﳑﻦ ﻭﺍﻓﻘﻪ ﺍ ﻘﺮﻱ‪ ،‬ﺣﻴ ﻗﺎﻝ ﺷﺮﺣﺎ ﻟﻘﺎﻋﺪﺗﻪ؛ "ﺍ ﻔﻬﻮﻡ ﻻ ُﻳ ﺮﱠﺝ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺑﻪ"‪:‬‬
‫"ﻻ ﳚﻮﺯ ﻧﺴﺒﺔ ﺍﻟﺘ ﺮﻳ ﻭﺍﻹﻟﺰﺍﻡ ﺑﻄﺮﻳ ﺍ ﻔﻬﻮﻡ ﺃﻭ ﻏﲑﻩ ﺇﱃ ﻏﲑ ﺍ ﻌﺼﻮﻡ ﻋﻨﺪ ﺍ ﻘﻘﲔ؛ ﻹﻣﻜﺎﻥ ﺍﻟﻐﻔﻠﺔ ﺃﻭ ﺍﻟﻔـﺎﺭ ﺃﻭ‬
‫ﺍﻟﺮﺟﻮ ﻋﻦ ﺍﻷﺻﻞ ﻋﻨﺪ ﺍﻹﻟﺰﺍﻡ ﺃﻭ ﺍﻟﺘﻘﻴﻴﺪ ﺎ ﻳﻨﺎﻓﻴﻪ‪ ،‬ﺃﻭ ﺇﺑﺪﺍﺀ ﻣﻌﺎﺭ ﰲ ﺍﻟﺴﻜﻮ ﺃﻗﻮ ﺃﻭ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻌﻜ ﺇﱃ‬
‫ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻻ ﻳﻌﺪ ﰲ ﺍ ﻼ "‪ .‬ﺍﻟﻘﻮﺍﻋﺪ )‪ ،(348/1‬ﺍﻟﻘﺎﻋﺪﺓ ﺭﻗﻢ ‪.120‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ ،42 ،‬ﻭﻗﺎﺭﻥ ﺑﺼ ﻴﻔﺔ ﺭﻗﻢ ‪ 91‬ﻣﻦ ﻧﻔ ﺍﻟﻜﺘﺎﺏ ﺃﻳﻀﺎ‪.‬‬

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‫ﻭﻻ ﻳﻌ ﻫﺬﺍ ﺃﻟﺒﺘﺔ ﺃﻧﱠﻪ ﻭﺍﻓﻘﻪ ﻠﺒﺎ ﻟﻠﻤﻮﺍﻓﻘﺔ‪ ،‬ﻓﺴﻴﺄ ﻣﻌﻨﺎ ﺭﺩﻩ ﺍﻟﻘﻮﻱ ﻋﻠﻴﻪ ﰲ ﺍﺣﺘﺠﺎﺟﻪ‬
‫ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺈﻥ ﺍﻟﺒﺎﺟﻲ ﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﺳﻮﺍﺀ ﺃﺻﺎﺏ ﻓﻴﻪ ﺃﻡ ﺃﺧﻄﺄ؛ ﻗﺪ ﻛـﺴﺮ‬
‫ﺣﺎﺟﺰ ﺍﳉﻤﻮﺩ ﺍ ﺬﻫ ﰲ ﺑﻼﺩ ﺍﻷﻧﺪﻟ ‪ ،‬ﺧﺎﺻﱠﺔ ﰲ ﺗﻠﻚ ﺍﳊﻘﺒﺔ ﺍﻟ ﺑﺎ ﺍﻟﺘﻌـﺼﺐ ﻓﻴﻬـﺎ‬
‫ﻭﻓ ﱠﺮ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﺛﺮ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﰲ ﺭﺍﺋﻪ ﺍﻷﺻﻮﻟﻴﺔ‪:‬‬
‫ﺇﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻠﻰ ﻗﺪﺭ ﻛﺒﲑ ﻣﻦ ﺍﻷ ﻴﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻷﻥ ﻟﻪ ﺃ ـﺎﺭﻩ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﺣﻘﻴ ﺑﺄﻥ ﻳُﺪﺭﺝ ﰲ ﻣﺒﺎﺣ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﳑﺎ ﻳ ﻛﺪ ﻫﺬﺍ ﺃﻥ ﺑﻌﺾ ﺍ ﺘﺠﲔ ﺑﻪ ﺃﻋﻤﻠﻪ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﺃ ﺪ‬
‫ﺻﻔ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﷲ ‪ Ι‬؛ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ‪ ] :Υ‬ﺇﺫ ﻗﺎﻝ ﻟ ﺑﻴﻪ ﻳﺎ ﺃﺑـ‬ ‫ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺇ ﺒﺎ‬
‫ﻟﻢ ﺗﻌﺒﺪ ﻣﺎ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒﺼﺮ ﻭﻻ ﻳ ﻨﻲ ﻋﻨ ﺷﻴ ﺎ[؛‪ 1‬ﻓﻘﺎﻝ ﺃ ـﺪ‪" :‬ﻓﺜﺒـ ﺃﻥ ﺍﷲ ﻴـﻊ‬
‫‪2‬‬
‫ﺑﺼﲑ"‪.‬‬
‫ﺃﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺎﺟﻲ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻧﻪ؛ ﻗﺪ ﺗﺮﺗﱠﺒ ﻋﻠﻴﻪ ﺍﺧﺘﻴـﺎﺭﺍ‬ ‫ﻟﺬﺍ‪ ،‬ﻓﻘﺪ ﺃﻟﻔﻴ ﺑﻌﺪ ﺍﻟﺒ‬
‫ﺃﺻﻮﻟﻴﺔ ﻣﻬﻤﺔ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄ ‪:‬‬
‫ﺍﻟﻌﺎﻡ‪:‬‬ ‫ﺼﻴ‬ ‫‪1‬ـ‬

‫‪ ،‬ﻭﻳﺘﻤﺜﻞ ﰲ ﻧﻘﻄﺘﲔ‪:‬‬ ‫ﺇﻥ ﻟﻘﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃ ﺮ ﰲ ﻫﺬﺍ ﺍ ﺒ‬

‫ﺍﻟﻌﻤﻮﻡ ﺑﺪﻟﻴﻞ ﺍﳋﻄﺎﺏ ‪ :‬ﻳﻨﺪﺭﺝ ﺍ ﻔﻬﻮﻡ ﺑﻨﻮﻋﻴﻪ ﺿﻤﻦ ﺃﺩﻟﺔ ﺍﻟـﺸﺮ‬ ‫ﺃ ـ ﻻ ﻳﺨﺼ‬
‫ﺍﻟ ﻳﻘﻊ ﺍﻟﺘ ﺼﻴﺺ ﺎ‪ ،‬ﻭﻣﻦ ﺍ ﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﺮ ـ ﻭﻳﻨﺪﺭﺝ ﲢﺘﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹ ـﺎ‬
‫ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍ ﻔﻬﻮﻡ ـ ﻣﻌﺪﻭﺩ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﺼﺼﺎ ﺍ ﻨﻔﺼﻠﺔ‪ ،‬ﻭﻣﺎ ﻳﻌﻨﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍ ﻘﺎﻡ ﻫﻮ ﺩﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ؛ ﻓﻘﺪ ﺫﻫﺐ ﺃﻛﺜﺮ ﺍ ﺘﺠﲔ ﺑﻪ ﺇﱃ ﺟﻮﺍﺯ ﺍﻟﺘ ﺼﻴﺺ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﱠﻪ ﺧﺎ ﰲ ﻣﻮﺭﺩﻩ‬
‫‪3‬‬
‫ﺺ ﺑﻪ ﺍﻟﻌﻤﻮﻡ‪.‬‬
‫ﻓﻮﺟﺐ ﺃﻥ ُﻳ ﱠ‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻳُﺸﻜﻞ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺳﺒ ﻭﺃ ﻌ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺗﻘﺪ ﺍﻟﻌﻤﻮﻡ ﻋﻠﻰ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍ ﻣﺪﻱ‪..." :‬ﺇﻻ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺎ ﻔﻬﻮﻡ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻮﻡ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﻣﺮ ‪.42 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(453/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،246 ،‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(298/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪(367/3‬‬
‫‪ ،‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،271 ،‬ﺍﻟﺒﻮ ﻲ‪ :‬ﻣﺒﺎﺣ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.226 ،‬‬

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‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺑﺎﻟﻌﻜ ‪ ،‬ﻭﻻ ﻔﻰ ﺃﻥ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻭﻟﻮ ﻣﻦ ﻭﺟـﻪ؛ ﺃﻭﱃ ﻣـﻦ‬
‫‪1‬‬
‫ﺍﻟﻌﻤﻞ ﺑ ﺎﻫﺮ ﺃﺣﺪ ﺎ ﻭﺇﺑﻄﺎﻝ ﺍ ﺧﺮ"‪.‬‬
‫ﻭﺍ ﻌ ﺃﻥ ﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻏﲑ ﻣﻀﻄﺮﺩ‪ ،‬ﻭ ﻜﻢ ﰲ ﻛﻞ ﻣـﺴﺄﻟﺔ ﻋﻠـﻰ ﺣـﺪﻩ ﻭﻓﻘـﺎ‬
‫ﻼﺑﺴﺎ ﺎ‪ ،‬ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺇﻋﻤﺎﻝ ﺍﻷﺩﻟﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﻋﻤﺎﻝ ﺍﻟﻨﱠﺺ ﻭﺍﺳـﺘﺜﻤﺎﺭﻩ ﺃﻭﱃ ﻣـﻦ‬
‫ﺇ ﺎﻟﻪ ﻭﺍ ﺮﺍﺣﻪ‪.‬‬
‫ﺇﺫﺍ ُﻋﻠِﻢ ﻫﺬﺍ؛ ﻓﺈﻥ ﺍﻟﺒﺎﺟﻲ ﻻ ﻳﻌﺪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﺼﺼﺎ ﻟﻠﻌﻤﻮﻡ ﻭﻓﺎﻗـﺎ‬
‫ﻟﻠ ﻨﻔﻴﺔ ﻭﺍﻟﺒﺎﻗﻼ ﺍﻟﻐﺰﺍﱄ؛ ﻭﺍﻟﺒﺎﻋ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻭﻫﻮ ﻋﺪﻡ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﻪ؛ ﻷﻥ ﻣﻨـﺎ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻫﻮ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﲑﺍﺯﻱ‪..." :‬ﻷﻥ ﻋﻨﺪﻫﻢ ﺃﻧﱠﻪ ﻟﻴ‬
‫ﺑﺪﻟﻴﻞ‪ ...‬ﻭﻋﻨﺪﻧﺎ ﻫﻮ ﺩﻟﻴﻞ‪ ،‬ﻛﺎﻟﻨﻄ ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﻭﻛﺎﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻮﺟﻪ ﺍ ﺧﺮ‪ ،‬ﻓﺄﻳﻬﻤﺎ‬
‫‪2‬‬
‫ﻛﺎﻥ ﺟﺎﺯ ﺍﻟﺘ ﺼﻴﺺ"‪.‬‬
‫ﻭﺑﻨ ﺮﺓ ﺳﺮﻳﻌﺔ ﰲ ﻣﺼﻨﻔﺎ ﺍﻟﺒﺎﺟﻲ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻧُﺪﺭﻙ ﺑﺄﺩ ﺗﺄﻣﻞ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﺩﻟﻴـﻞ‬
‫ﺍ ﻄﺎﺏ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺼﺼﺎ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﰲ ﺍﻹﺣﻜﺎﻡ ﺟﻮﺍﺯ ﺍﻟﺘ ﺼﻴﺺ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺑﺎﻟﻘﺮ ﻥ ﻭ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺑﺎﻟﻘﻴﺎﺱ ﺟﻠﻴﻪ ﻭﺧﻔﻴﻪ‪ ،‬ﻭﺑﻔﻌﻞ ﺍﻟﻨ ‪ ρ‬ﺇﺫﺍ ﻭﻗﻊ ﺑﻴﺎﻧﺎ ﻟﻠ ﻜﻢ‪ ،‬ﻭﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻭﺟﻪ‪،‬‬
‫ﻟﻜﻨﱠﻪ ﻳﻌﺮﺝ ﺃﻟﺒﺘﺔ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻭﻟﻮ ﺃﻣﻌﻨﱠﺎ ﺍﻟﻨ ﺮ ﰲ ﻫﺬﻩ ﺍ ﺼـﺼﺎ ﺍ ﺘـﺼﻠﺔ‪،‬‬
‫ﺃﺩﺭﻛﻨﺎ ﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻣﻨﺎ ﺍﻋﺘﺒﺎﺭ ﺍ ﺼﺼﺎ ﻋﻨﺪﻩ ﻫﻮ ﺣﺠﻴﺔ ﺍ ﺼﺺ‪ ،‬ﻭﻟﺬﺍ ﻋﺮ‬
‫‪3‬‬
‫ﻟﻼﺳﺘﺜﻨﺎﺀ ﻋﻘﺐ ﻫﺬﺍ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻷﻧﱠﻪ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻨﻄﻮ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻧﱠﻪ ﻳﻨﺼُﺮ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺃﻧﻮﺍ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﺍ ﺼﺼﺎ ﺍ ﺘﺼﻠﺔ ﻣﻮﺍﻓﻘﺎ ﺑﺬﻟﻚ ﺍﳊﻨﻔﻴﺔ ﺃﻳﻀﺎ؛ ﻷﻥ ﺍﻟﺘ ﺼﻴﺺ ﺑﺎ ﺘﺼﻞ ﻛﺎﻟﺸﺮ ﻭﺍﻟﺼﻔﺔ‬
‫ﻭﺍﻟﻐﺎﻳﺔ ﻣﺒ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻠﺰﻡ ﻣﻨﻪ ﻭﺟﻮﺩ ﺣﻜﻤﲔ ﻣﺘﻌﺎﺭﺿﲔ ﻟﻜﻞ ﻣﻦ‬
‫ﺍ ﻨﻄﻮ ﻭﺍ ﺴﻜﻮ ‪ ،‬ﻓﻴ ﺺ ﺃﺣﺪ ﺎ ﺍ ﺧﺮ‪ ،‬ﻭﺍﳊﻨﻔﻴﺔ ﻭﻣﺜﻠﻬﻢ ﺍﻟﺒﺎﺟﻲ ﻧﻔﻮﺍ ﺣﺠﻴﺘﻪ‪ ،‬ﻓﻠـﻴ‬

‫‪ 1‬ـ ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(420/1‬ﻭﻗﺮﻳﺐ ﻣﻨﻪ ﺟﻮﺍﺏ ﺃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻘﺎﺏ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﺣﻴ ﻗﺎﻝ‪" :‬ﻭﻻ ﻳﻘﺎﻝ‪:‬‬
‫ﺍ ﻔﻬﻮﻡ ﻻ ﺼﺺ ﺑﻪ؛ ﻷﻥ ﺩﻻﻟﺔ ﺍﻟﻌﻤﻮﻡ ﻣﻨﻄﻮ ‪ ،‬ﻭﺍ ﻨﻄﻮ ﻻ ﻳﻌﺎﺭ ﺍ ﻔﻬﻮﻡ؛ ﻷﻧﱠﺎ ﻧﻘﻮﻝ‪ :‬ﻟﻮ ﺼﺼﻪ ﺑـﻪ ﻟﻠـﺰﻡ‬
‫ﺇﺑﻄﺎﻝ ﺃﺣﺪ ﺍﻟﺪﻟﻴﻠﲔ‪ ،‬ﻭﺇﻋﻤﺎ ﻤﺎ ﻣﻌﺎ ﻣﺎ ﺃﻣﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺃﻭﱃ"‪ .‬ﺍﻧ ﺮ‪ :‬ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪.(19/2‬‬
‫‪ 2‬ـ ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪ ،840 ،‬ﻭﻗﺮﻳﺐ ﻣﻨﻪ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.272 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (285 -267/1‬ﻭ ﺍﻹﺷﺎﺭﺓ‪ 199 ،‬ﻭﻣﺎ ﺑﻌﺪﻩ‪.‬‬

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‫ﺣﻜﻢ ﺍ ﻨﻄﻮ ‪ ،‬ﺑﻞ ﻫﻮ ﺣﻜﻢ ﻭﺍﺣـﺪ ﻟﻠﻤﻨﻄـﻮ ﻭﻻ‬ ‫ﻋﻨﺪﻫﻢ ﰲ ﺍ ﺴﻜﻮ ﺣﻜﻢ ﻳﻌﺎﺭ‬
‫‪1‬‬
‫ﻣﻌﺎﺭ ﻟﻪ‪.‬‬
‫‪ :‬ﻷﻥ ﻣﺄﺧﺬ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠـﻰ ﺃﻥ ﻟـﺪﻟﻴﻞ‬ ‫ﺏ ـ ﻻ ﻳﻘﺒﻞ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﺍﻟﺘﺨﺼﻴ‬
‫‪2‬‬
‫ﺍ ﻄﺎﺏ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﺍﻟﺒ ﰲ ﺫﻟﻚ ﻓﺮ ﻋﻦ ﺍﻟﻘﻮﻝ ﺠﻴﺘﻪ‪ ،‬ﻭ ﺬﺍ ﻗﺎﻟ ﺍﳊﻨﻔﻴـﺔ ﺃﻳـﻀﺎ‪،‬‬
‫ﻭﺍﻟﺒﺎﺟﻲ ﻻ ﺘ ﺑﻪ‪ ،‬ﻓﻠﻴ ﻟﻪ ﻋﻤﻮﻡ ﻓﻀﻼ ﻋﻦ ﻗﺒﻮﻟﻪ ﺍﻟﺘ ﺼﻴﺺ‪.‬‬
‫ﻞ ﺍﳌﻄﻠ ﻋﻠ ﺍﳌﻘﻴﺪ‬ ‫‪2‬ـ‬

‫ﺇﻥ ﺍﻟﻨﺼﻮ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺭﺩ ﺑﻌﻀﻬﺎ ﻣﻄﻠﻘﺎ ﻭﺍ ﺧﺮ ﻣﻘﻴﺪﺍ‪ ،‬ﻭﻗﺪ ﻗﻌﱠﺪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻗﻮﺍﻋﺪ‬
‫ﳊﻤﻞ ﺍ ﻄﻠ ﻋﻠﻰ ﺍ ﻘﻴﺪ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﻔ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻞ ﺧﻼ ‪ ،‬ﻭﻟﻦ ﺃﺟﺘﺮﱠ ﺇﱃ‬
‫ﺍﳊﺪﻳ ﻋﻦ ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ ﻓﻤ ﻠﻪ ﻛﺘﺐ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻭﻣﺎ ﻳﻌﻨﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﺣﻮﺍﻝ ﻞ ﺍ ﻄﻠ ﻋﻠﻰ ﺍ ﻘﻴﺪ؛ ﻟﻜﻮ ﺎ ﺫﺍ ﺻﻠﺔ‬
‫ﻭ ﻴﻘﺔ ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻗﺪ ﺍﺗﻔ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺎﳉﻤﻠﺔ ﻋﻠﻰ ﻼ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃ ـ ﺇﺫﺍ ﺍﺗ ﺪ ﺍﳊﻜﻢ ﻭﺍﻟﺴﺒﺐ ُﻳ ﻤﻞ ﺍ ﻄﻠ ﻋﻠﻰ ﺍ ﻘﻴﺪ ﺍﺗﻔﺎﻗﺎ؛ ﻭﻣﺜﺎﻟﻪ ﺗﻘﻴﻴﺪ ﺍﻹ ـﻼ‬
‫‪3‬‬
‫ﰲ ﲢﺮ ﺍﻟﺪﱠﻡ ﺑﺎﻟﺪﻡ ﺍ ﺴﻔﻮ ‪.‬‬
‫ﺏ ــ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺴﺒﺐ؛ ﻓﻼ ﻤﻞ ﺃﺣﺪ ﺎ ﻋﻠﻰ ﺍ ﺧﺮ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺣﻜـﺎﻩ‬
‫ﺑﻌﻀﻬﻢ ﺇ ﺎﻋﺎ‪ ،‬ﻓﻼ ﻤﻞ ﻣﺜﻼ ﺇ ﻼ ﺍﻟﻴﺪ ﰲ ﻳﺔ ﺣﺪ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎ ﺮﺍﻓ ﺍﻟﻮﺍﺭﺩ‬
‫‪4‬‬
‫ﰲ ﻳﺔ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﺍﳊﻜﻢ ﻭﺍﱠﺗ ﺪ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﻼ ﻞ ﰲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻓﻼ ﲢﻤﻞ ﺍﻟﻴﺪ‬ ‫ﺝ ـ ﺇﺫﺍ ﺍﺧﺘﻠ‬
‫‪5‬‬
‫ﺍ ﻄﻠﻘﺔ ﰲ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻰ ﺍﻟﻴﺪ ﺍ ﻘﻴﺪﺓ ﰲ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍ ﻨﺘﲔ‪ ،‬ﻭ ﺎ‪:‬‬

‫‪.425‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(256/3‬ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪ ،(100/1‬ﺷﻠ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ‪ ،306 ،‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.216 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،209 ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍﻟﺮﻭﺿﺔ‪ ،230 ،‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪،‬‬
‫‪ ،279‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(323/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(4/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،209 ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍﻟﺮﻭﺿﺔ‪،232 ،‬‬
‫ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،279 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(325/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(4/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪ ،280 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(326/1‬‬

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‫ﺃ ـ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹ ﻼ ﻭﺍﻟﺘﻘﻴﻴﺪ ﰲ ﺳﺒﺐ ﺍﳊﻜﻢ‪ ،‬ﻭﺍ ﻮﺿﻮ ﻭﺍﳊﻜﻢ ﻭﺍﺣﺪ؛ ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﳉﻤﻬﻮﺭ ﺑﺎﳊﻤﻞ‪ ،‬ﻭﺫﻫﺒ ﺍﳊﻨﻔﻴﺔ ﺇﻟـﻰ ﻋﺪﻡ ﺍﳊﻤﻞ‪ ،‬ﺑﻞ ﻳﻌﻤﻞ ﻤﺎ ﻣﻌﺎ ؛ ﻷﻥ ﺍﻷﺳﺒﺎﺏ ﻗﺪ‬
‫‪1‬‬
‫ﺗﺘﻌﺪﺩ ﻓﻼ ﺗﺰﺍﺣﻢ ﺑﻴﻨﻬﺎ‪.‬‬
‫ﺏ ــ ﺃﻥ ﻳﺘ ﺪﺍ ﰲ ﺍﳊﻜﻢ ﻭ ﺘﻠﻔﺎ ﰲ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﻤﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻭﺣﻜﺎﻩ ﺍﻟﻘﺮﺍﰲ ﻋـﻦ‬
‫ﺃﻛﺜﺮ ﺍ ﺎﻟﻜﻴﺔ ﻋﺪﻡ ﺍﳊﻤﻞ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﺎ ﻄﻠ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺑﺎ ﻘﻴﺪ ﰲ ﻣﻮﺿﻌﻪ؛ "ﻷﻥ ﺍﻷﺻﻞ ﰲ‬
‫‪2‬‬
‫ﺍﺧﺘﻼ ﺍﻷﺳﺒﺎﺏ ﺍﺧﺘﻼ ﺍﻷﺣﻜﺎﻡ"‪.‬‬
‫ﻭﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﺣﻜﺎﻩ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻋﻦ ﺃﻛﺜﺮ ﺍ ﺎﻟﻜﻴﺔ ﺇﱃ ﺍﳊﻤﻞ ﻭﺇﻥ ﺣﺼﻞ ﺍ ﻼ‬
‫ﰲ ﺮﻳﻘﻪ‪ ،‬ﻓﺒﻌﻀﻬﻢ ﻗﺎﻝ ﺇﻥ ﺍﳊﻤﻞ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔ ‪ ،‬ﻭ ﺧﺮﻭﻥ ﺟﻌﻠﻮﻩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ ﺑﺘﻮﻓﺮ‬
‫ﺍﻟﻌﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻣﺜﺎﻟﻪ‪ :‬ﻞ ﺍﻹ ﻼ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟ ﻬﺎﺭ ﻭﺍﻷ ﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺮﻗﺒـﺔ‬
‫‪3‬‬
‫ﺍ ﻣﻨﺔ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﺧﻄﺄ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻓﻤﺬﻫﺐ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻ ﻛﻤﺎ ﺳﻴﺄ ‪:‬‬
‫ﻣﺬﻫﺐ ﺍﳉﻤﺎﻫﲑ ‪ ،‬ﺣﻴ ﺃﻧﱠﻪ‬ ‫ﺃ ـ ﺇﺫﺍ ﺍﱠﺗ ﺪ ﺍﳊﻜﻢ ﻭﺍﻟﺴﺒﺐ؛ ﻓﺈﻥ ﺍﻟﺒﺎﺟﻲ ﻳﺮ ﺧﻼ‬
‫ﺻ ﱠﺮ ﺬﺍ ﻗﺎﺋﻼ‪..." :‬ﻭ ﺬﺍ ﻧﻘﻮﻝ ﰲ ﺍ ﻳﺔ ﺍ ﻄﻠﻘﺔ ﺍ ﻘﻴﺪﺓ‪ ،‬ﻣ ﻭﺭﺩﺗﺎ ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ ﻣﺘﻌﻠ‬
‫‪4‬‬
‫ﺑﺴﺒﺐ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻧﱠﻤﺎ ﻤﻞ ﺍ ﻄﻠ ﻣﻦ ﺍﻟﻠﻔ ﻋﻠﻰ ﺇ ﻼﻗﻪ‪ ،‬ﻭﺍ ﻘﻴﺪ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ"‪.‬‬
‫ﻭﺍﻟﺴﺮ ﰲ ﻫﺬﺍ ﺃﻧﱠﻪ ﻻ ﺘ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺣﻴ ﻗﺎﻝ ﻣﻌﻠﻼ‪ ..." :‬ﻓﻬﺬﺍ ﻤﻞ ﻛـﻞ‬
‫ﺿﺮﺏ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻋﻤﻮﻣﻪ؛ ﻷﻧﱠﻪ ﻻ ﺍﺗﻔﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻮ ﻞ ﺍ ﻄﻠ ﻋﻠﻰ ﺍ ﻘﻴﺪ ﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﺑﺎﺏ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺳﲑﺩ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﰲ ﻣﻮﺿـﻌﻪ‪ ،‬ﻭﺃﻧﱠـﻪ ﻟـﻴ ﺑـﺪﻟﻴﻞ ﻓﻴﻘـﻊ ﺑـﻪ‬
‫‪5‬‬
‫ﺍﻟﺘ ﺼﻴﺺ‪."...‬‬

‫‪ ،141‬ﺷـﻠ ‪ :‬ﺃﺻـﻮﻝ‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(429/2‬ﺍﻟﻼﻣﺸﻲ‪ :‬ﻛﺘﺎﺏ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫ﺍﻟﻔﻘﻪ‪ ،404 ،‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.260 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪.209 ،‬‬
‫‪،279‬‬ ‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(5/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍﻟﺮﻭﺿﺔ‪ ،231 ،‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷـﺎﺩ ﺍﻟﻔ ـﻮﻝ‪،‬‬
‫ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪ ،(325/1‬ﺍﻟﺮﻳ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪.203 ،‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ)‪.(114/5‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(286/1‬‬

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‫ﻓﺎﺧﺘﻴﺎﺭﻩ ﻫﺬﺍ ﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﻟﻘﺪ ﻭﺍﻓﻘﻪ ﺍﻟﻘﺮﺍﰲ ﰲ ﺃﻥ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﺎﳊﻤـﻞ ﰲ‬
‫‪1‬‬
‫ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﺒ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎ ﻔﻬﻮﻡ‪.‬‬
‫ﺏ ـ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺴﺒﺐ‪ ،‬ﻓﻬﻮ ﻳﺮ ﻋﺪﻡ ﺍﳊﻤﻞ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪.‬‬
‫ﺝ ـ ﺇﺫﺍ ﺍﺧﺘﻠ ﺍﳊﻜﻢ ﻭﺍﲢﺪ ﺍﻟﺴﺒﺐ؛ ﻭﻫﻮ ﻣﺎ ﻋﺒﱠﺮ ﻋﻨﻪ ﺑﻜﻮ ﻤﺎ ﻣﻦ ﺟﻨﺴﲔ ﺘﻠﻔﲔ‪،‬‬
‫ﻭﻳﻘﺼﺪ ﺑﺎﳉﻨ ﻫﻨﺎ ﺍﳊﻜﻢ‪ ،‬ﻓﻘﺎﻝ‪ ":‬ﻓﺎ ﺸﻬﻮﺭ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍ ﻄﻠ ﻻ ﻤﻞ ﻋﻠـﻰ‬
‫‪2‬‬
‫ﺍ ﻘﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻻ ﻳﻮﺟﺐ ﺍﻋﺘﺒﺎﺭ ﺍﻹ ﺎﻥ ﰲ ﺍﻟﺮﻗﺒﺔ"‪.‬‬
‫ﺩ ـ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹ ﻼ ﻭﺍﻟﺘﻘﻴﻴﺪ ﰲ ﺳﺒﺐ ﺍﳊﻜﻢ‪ ،‬ﻭﺍ ﻮﺿﻮ ﻭﺍﳊﻜﻢ ﻭﺍﺣﺪ؛ ﻓـﺄﺭ‬
‫ﺃﻧﱠﻪ ﺘﺎﺭ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﳊﻤﻞ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪ ،‬ﺍﻟﻠﻬ ﱠﻢ ﺇﻻ ﺇﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﺫ ــ ﺃﻥ ﻳﺘ ﺪﺍ ﰲ ﺍﳊﻜﻢ ﻭ ﺘﻠﻔﺎ ﰲ ﺍﻟﺴﺒﺐ؛ ﻓﲑ ﺗﺒﻌﺎ ﻟﻠﺒﺎﻗﻼ ﻭﺍﺑـﻦ ﻧـﺼﺮ ﻭﺃ‬
‫ﺍﻟﻄﻴﺐ ﻭﺍﻟﺸﲑﺍﺯﻱ ﻭﺃ ﺟﻌﻔﺮ ﺍﻟﺴﻤﻨﺎ " ﺃﻥ ﺍ ﻄﻠ ﻻ ﻤﻞ ﻋﻠﻰ ﺍ ﻘﻴـﺪ؛ ﺇﻻ ﺃﻥ ﻳـﺪﻝ‬
‫‪3‬‬
‫ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ ﻓﻴﻠ ﺑﺎ ﻘﻴﺪ ﻗﻴﺎﺳﺎ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻣﺒ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﻮﺍﺯ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ ﻛﻤﺎ ﺻﺮ ﺑﻪ ﺍ ﻣﺪﻱ‬
‫‪4‬‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻟﺒﺎﺟﻲ ﳑﻦ ﻳﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻟﻘﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃ ﺮﺍ ﻭﺍﺿ ﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫ﻧﺴ‬ ‫‪ 3‬ـ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠ ﺍﻟﻨ‬
‫ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍ ﻬﻤﱠﺔ ﺍﻟ ﺗﺮﺗﺐ ﻋﻦ ﺍ ﻼ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺮﻭ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻓﻤﺬﻫﺐ ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻟﻴﺴ ﻧﺴ ﺎ‪ ،‬ﻭﺧﺎﻟﻔ ﺍﳊﻨﻔﻴﺔ‬
‫‪5‬‬
‫ﻓﻘﺎﻟﻮﺍ ﻫﻮ ﻧﺴ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪:‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،209 ،‬ﺍﻟﺰ ﺎ ‪ :‬ﺮﻳ ﺍﻟﻔﺮﻭ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪.231 ،‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(286/1‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻣﻌﻠﻼ ﺬﺍ ﺍﻟﺮﺃﻱ‪" :‬ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﺷﺮ ﻪ ﺍﲢﺎﺩ ﺍﳊﻜـﻢ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﻫﺎﻫﻨﺎ ﺘﻠ "‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺮﻭﺿﺔ‪.232 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(287/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(116/2‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(271/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍﻟﺮﻭﺿﺔ‪.231 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪ ،146 ،‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،94 ،‬ﺍﻟﺰ ﺎ ‪ :‬ﺮﻳ ﺍﻟﻔﺮﻭ ﻋﻠﻰ ﺍﻷﺻـﻮﻝ‪،‬‬
‫‪ ،57‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ )‪ ،(407/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.332 ،‬‬

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‫ﺼﻞ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺇﺫﺍ ﻏﻴﱠﺮ ﺣﻜﻢ‬ ‫ﻭﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭ ﱠ‬
‫ﺍ ﺰﻳﺪ ﻋﻠﻴﻪ ﻓﺎﻧﻘﻠﺐ ﻏﲑ ﺰ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺰﺋﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻧﺴ ﺎ؛ ﻭﻣﺜﺎﻟﻪ ﺻﻼﺓ‬
‫ﺍﳊﻀﺮ ﻛﺎﻧ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻓﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻓﺼﺎﺭ ﺃﺭﺑﻌﺎ؛ ﻓﺼﺎﺭ ﺍﻟﺜﻨﺘﺎﻥ ﻏﲑ ﺰﺋﺘﲔ ﺑﻌﺪ ﺃﻥ‬
‫ﻛﺎﻧﺘﺎ ﺰﺋﺘﲔ‪ ،‬ﻭﻟﻮ ﺃﻧﱠﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺭﻛﻌﺘﲔ ﻋﻘﺐ ﺳﻼﻣﻪ ﺣ ﻳﺘﻤﱠﻬﺎ ﺃﺭﺑﻌﺎ ﻣﺎ ﺻ ﱠ‬
‫ﺻﻼﺗﻪ؛ ﻓﺜﺒ ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻧﺴ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟ ﻻ ﺗﻐﲑ ﺣﻜﻢ ﺍ ﺰﻳﺪ‪ ،‬ﻭﻻ ﺮﺟﻪ ﻣﻦ ﺍﻹﺟﺰﺍﺀ ﺇﱃ ﺿﺪﻩ؛ ﻓﻼ ﺗﻜﻮﻥ‬
‫ﻧﺴ ﺎ؛ ﻛﺄﻥ ﺗﺰﺍﺩ ﺻﻼﺓ ﺳﺎﺩﺳﺔ ﻋﻠﻰ ﺍ ﻜﺘﻮﺑﺎ ﺍ ﻤ ‪ ،‬ﺃﻭ ﺗُﺰﺍﺩ ﻋﺸﺮﻭﻥ ﻋﻠﻰ ﺍ ﺎﺋﺔ‬
‫ﺍ ﻨﺼﻮ ﻋﻠﻴﻬﺎ ﰲ ﺟﻠﺪ ﺍﻟﺰﺍ ‪ ،‬ﻭﻛﻘﺒﻮﻝ ﺍﳊﻜﻢ ﺑﺸﺎﻫﺪ ﻭ ﲔ؛ ﻓﺈﻧﱠﻪ ﻻ ﻳﻐﲑ ﺣﻜﻢ ﺍ ﺰﻳﺪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻠﲔ ﺃﻭ ﺷﻬﺎﺩﺓ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﺎﻥ ﺧﻼﻓﺎ ﻟﻠ ﻨﻔﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻧﺴﺐ ﺍﻟﺒﺎﺟﻲ ﺍﻟﻘﻮﻝ ﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺇﱃ ﺍﻟﺒﺎﻗﻼ ﻭﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪،‬‬
‫ﻭﻟﻠﺴﻤﻨﺎ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻞ ﻧ ﺮ؛ ﻷﻧﱠﻪ ﻳﻌﺮﺝ ﻋﻠﻰ ﻫﺬﺍ‬
‫‪1‬‬
‫ﺍ ﺬﻫﺐ ﰲ ﻣﻘﺪﻣﺘﻪ‪ ،‬ﻭﺣﻜﻰ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻻ ﻏﲑ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻧﺼﺮ ﺍﻟﺒﺎﺟﻲ ﻫﺬﺍ ﺍ ﺬﻫﺐ ﺑﺄﺩﻟﺔ ﺃ ﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬
‫ﺎ ﻏﲑ ﺍﻟﺰﻳﺎﺩﺓ ﺣﻜﻢ ﺍ ﺰﻳﺪ ﻋﻠﻴﻪ ﻓﺎﻧﻘﻠﺐ ﺑﺎ ﻼ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺻ ﻴ ﺎ ﻣﺘﻌﺒﱠﺪﺍ ﺑﻪ؛‬ ‫ـ‬ ‫ﺃ‬
‫ﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻧﻪ ﻧُﺴ ‪.‬‬
‫ﺏ ـ ﺃﻥ ﺣﻜﻢ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻊ ﺍ ﺰﻳﺪ ﻋﻠﻴﻪ ﺇﻧﱠﻤﺎ ﻳﺴﺘﻤﺪ ﻣﻦ ﺍ ﻄﺎﺏ ﺍﻟﺜﺎ ‪ ،‬ﻭﻣﺎ ُﺷ ِﺮ‬
‫‪2‬‬
‫ﺑﺎ ﻄﺎﺏ ﺍﻷﻭﻝ ﺳﺎﻗ ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﻧﺴ ﻪ‪.‬‬
‫ﺝ ـ ﺃﻣﱠﺎ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟ ﻻ ﺗﻐﲑ ﺣﻜﻢ ﺍ ﺰﻳﺪ ﻋﻠﻴﻪ ﻓﻠﻴﺴ ﺑﻨﺴ ؛ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﺍ ﺰﻳﺪ‬
‫ﻋﻠﻴﻪ ﻳﺒﻘﻰ ﺻ ﻴ ﺎ‪ ،‬ﻓﻠﻮ ﺯﻳﺪ ﺻﻼﺓ ﺳﺎﺩﺳﺔ ﻋﻠﻰ ﺍ ﻤ ﺍﻟ ﺻﻼﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳُﻄﺎﻟﺐ‬
‫ﺑﺎﻟﺴﺎﺩﺳﺔ ﻓﻘ ﺩﻭﻥ ﺇﻋﺎﺩﺓ ﺍ ﻤ ﺍﻟ ﺻﻼﻫﺎ‪ ،‬ﻭﻟﻮ ﺯﻳﺪ ﻋﺸﺮﻭﻥ ﻋﻠﻰ ﺍ ﺎﺋﺔ ﰲ ﺟﻠﺪ‬
‫ﺍﻟﺰﺍ ﺎ ﺃﻋﻴﺪ ﺍ ﺎﺋﺔ‪ ،‬ﻓﺄﻧ ﺗﺮ ﺃﻧﱠﻪ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﺑﻘﻲ ﺣﻜﻢ ﺍ ﺰﻳﺪ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﻭ‬
‫‪3‬‬
‫ﺗ ﺮ ﻓﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ ﺑﺎﻹﺑﻄﺎﻝ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﻟﻴﺴ ﻧﺴ ﺎ‪.‬‬

‫‪.146‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (416/1‬ﻭﺍ ﻨﺘﻘﻰ )‪ ،(205/7‬ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(417/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(420/1‬‬

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‫ﻟﻜ ﱠﻦ ﻣﺎ ﻳﻌﻨﻴﻨﺎ ﺍ ﻥ ﰲ ﺍ ﻘﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﻫﻮ ﺃﻥ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃ ﺮﺍ ﻭﺍﺿ ﺎ ﰲ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻧﺴ ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻛﺘﻔﻰ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﰲ ﻣﻌﺮ ﺭﺩﻩ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ ﺑﺪﻟﻴﻞ‬
‫ﻭﺍﺣﺪ ﻓﻘ ﻭﻫﻮ ﺃﻧﱠﻬﻢ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻪ؛ ﻓﻘﺎﻝ‪ ... " :‬ﻓﻴﻘﺎﻝ ﻢ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﺻﻠﻜﻢ ﺍﻻﻧﺘﺰﺍ‬
‫]ﻭﰲ ﻧﺴ ﺔ‪ :‬ﺍﻻﻣﺘﻨﺎ [ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﻧﻲ ﻓﺎﺟﻠﺪﻭﺍ ﻛﻞ‬
‫ﻭﺍ ﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ‪ 1،[...‬ﻳﺘﻀﻤﱠﻦ ﻣﻌﻨﻴﲔ‪ :‬ﺃﺣﺪ ﺎ ﺃﻥ ﺍﻟﺰﺍ ﳚﻠﺪ ﻣﺎﺋﺔ‪.‬‬
‫ﻭﺍ ﺧﺮ ﺃﻥ ﻣﺎ ﻋﺪﺍ ﺍ ﺎﺋﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﺍﻷﺻﻞ؛ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻻﺑ ﱠﺪ ﻢ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻗﻴﻞ ﻢ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧ ﺍ ﺎﺋﺔ ﺣﻜﻤﻬﺎ ﺑﺎ ﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍ ﺎﺋﺔ ﻗﺒﻞ‬
‫ﻭﺭﻭﺩ ﺍﻟﺴﻤﻊ ﺑﻮﺟﻮ ﺎ‪ ،‬ﻭﻭﺟﺪﻧﺎ ﺍ ﺎﺋﺔ ﻳ ﺮ ﺍﻟﻨﻔﻲ ﻓﻴﻬﺎ ﺷﻴ ﺎ ﻻ ﺑﺄﻥ ﺃﺑﻄﻠﻬﺎ ﻭﻻ ﺃﻥ ﺃﺑﻄﻞ‬
‫ﺷﻴ ﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺴﻮﺧﺎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ ﺍﺳﺘ ﻨﺎ ﺍﻟﺸﺮ‬
‫ﺑﺎﻟﻮﺟﻮﺏ ﻧﺎﺳ ﺎ ﺎ ﻳﻜﻦ ﰲ ﺍﻟﻌﻘﻞ ﻭﺟﻮﺑﻪ‪ ،‬ﻓﻠﻢ ﻳﺒ ﺷﻲﺀ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺴﻮﺧﺎ‪،‬‬
‫‪2‬‬
‫ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴ "‪.‬‬
‫ﻭ ﺜﻞ ﻫﺬﺍ ﺭﺩ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ ﻗﻮ ﻢ ﻓﻘﺎﻝ‪" :‬ﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻟﻠﻐﺔ ﻣﻮﺿﻮ‬
‫ﻟﻠﻤﻨﻊ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ؛ ﻓﺈﺫﺍ ﻭﺭﺩ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻓﺎﺩ ﺇﳚﺎﺏ ﻣﺎ ﻛﺎﻥ ﳑﻨﻮﻋﺎ‪ ،‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﺍﻟﻨﱠﺴ ‪،‬‬
‫ﻭﻫﻮ ﺃﻥ ﳚﻌﻞ ﻣﺎ ﻛﺎﻥ ﻮﺭﺍ ﻭﺍﺟﺒﺎ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﺧﻄﺄ ﺑﻼ ﺧﻼ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ؛ ﻷﻥ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻟﻌﺪﺩ ﻻ ﻳﻘﺘﻀﻲ ﻣﻨﻊ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﺇﻻ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺇﺑﻄﺎﻟﻪ‪.‬‬
‫ﻭﺟﻮﺍﺏ ﺎﻥ‪ ،‬ﻭﻫﻮ ﺃﻧﱠﻪ ﻳﺒﻄﻞ ﺑﻪ ﺇﺫﺍ ﻧﻘﺺ ﻣﻦ ﺍ ﺎﺋﺔ ﻋﺸﺮﻭﻥ؛ ﻓﺈﻥ ﺗﻘﺪﻳﺮ ﺍﳊﺪ ﺎﺋﺔ‬
‫ﻳﻘﺘﻀﻲ ﺇﳚﺎﺏ ﺇ ﺎﻣﻬﺎ‪ ،‬ﻭﺍ ﻨﻊ ﻣﻦ ﺍﻟﻨﻘﺺ ﻣﻨﻬﺎ؛ ﻳﻨﻘﺺ ﻣﻨﻬﺎ ﻓﻼ ﳚﺐ ﺇ ﺎﻣﻬﺎ‪ ،‬ﻭﳚﻮﺯ‬
‫ﺍﻟﻨﻘﺺ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻧﺴ ﺎ"‪ 3،‬ﻭ ﻮﺍﺏ ﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺃﺟﺎﺏ ﺍﻟﻐﺰﺍﱄ ﺃﻳﻀﺎ ﻋﻠﻰ‬
‫‪4‬‬
‫ﺍﳊﻨﻔﻴﺔ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.2 :‬‬

‫‪ 2‬ـ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪.146 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(422/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.94 ،‬‬

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 ‫‪ 4‬ـ ﻧﺴ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﻭﺍﻟﻨﺴ ﺑﻪ‪:‬‬
‫ﺃ ـ ﻧﺴ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪ :‬ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻋﺪﻡ ﺟﻮﺍﺯ ﻧﺴ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻧﱠﻪ ﺃ ﻞ ﺫﻛﺮﻩ ﺿﻤﻦ ﻣﺎ ﻳُﻨﺴ ﻣﻦ ﺃﻧﻮﺍ ﺍ ﻄﺎﺏ‪ ،‬ﻼ ﻣﻔﻬﻮﻡ‬
‫ﺍ ﻮﺍﻓﻘﺔ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﻓ ﻮ ﺍ ﻄﺎﺏ ﻓﻬﻮ ﻗﺎﺑﻞ ﻟﻠﻨﺴ ﻋﻨﺪﻩ؛ ﻷﻧﱠﻪ ﺣﺠﱠﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻄ‬
‫‪1‬‬
‫ﻭﺍﻟﻠﻐﺔ ﻻ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﺃﻧﱠﻪ ﻟﻴ ﺑﺪﻟﻴﻞ ﻓﻴُﻨﺴ ؛ ﻭﻟﺬﺍ ﺍﺧﺘﺎﺭ ﺃﻥ ﻗﻮﻝ ﺍﻟﺼ ﺎ ﻻ ﻳُﻨﺴ ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﻣﺎ‬
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‫ﻟﻴ ﺠﺔ‪ ،‬ﻓﻼ ﻳﺰﻳﻞ ﺣﻜﻤﺎ ﺒ ﺠﺔ‪ ،‬ﻭﻻ ﻳُﻨﺴ ُ ﺃﻳﻀﺎ؛ ﻷﻧﻪ ﻳﺜﺒ ﺑﻪ ﺣﻜﻢ ﻓﻴﺰﺍﻝ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺭﺩﺍ ﰲ ﺳﻴﺎ ﺣﻜﻢ ﺍﻟﻨﱠﺴ ﺑﻘﻮﻝ ﺍﻟﺼ ﺎ ‪ ،‬ﻏﲑ ﺃﻧﱠﻪ ﻳﺸﻤﻞ‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﻳﻀﺎ؛ ﻷﻥ ﺍﳊﻜﻢ ﻳﻌﻢ ﺑﻌﻤﻮﻡ ﻋﻠﺘﻪ‪.‬‬
‫ﻭﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺟﻲ ﺎﻟ ﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻓﻴﺠﻮﺯ ﻋﻨﺪﻫﻢ ﻧﺴ ﻪ ﻭﻧﺴ ﺃﺻﻠﻪ‪،‬‬
‫ﻛﻤﺎ ﳚﻮﺯ ﻧﺴ ﻪ ﻣﻊ ﺑﻘﺎﺀ ﺃﺻﻠﻪ‪ ،‬ﺃﻣﱠﺎ ﻧﺴ ﺍﻷﺻﻞ ﻣﻊ ﺑﻘﺎﺀ ﺍﳊﻜﻢ ﻓﻤ ﻞ ﺧﻼ ﺑﻴﻨﻬﻢ‪،‬‬
‫ﻭﻣﺄﺧﺬ ﺍ ﺎﻧﻌﲔ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﺗﺎﺑﻊ ﻟﻠﻔ ‪ ،‬ﻓﻴﺴﺘ ﻴﻞ ﺳﻘﻮ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﻟﻠﻔ ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ ﻓﺮﻋﻪ‬
‫‪3‬‬
‫ﻭﻫﻮ ﺍ ﻔﻬﻮﻡ ﺍ ﺎﻟ ‪.‬‬
‫ﺍﻟﻨﺴ ﺑﺪﻟﻴﻞ ﺍﳋﻄﺎﺏ‪ :‬ﻻ ﻳُﺠﻮ ُﺯ ﺍﻟﺒﺎﺟﻲ ﺍﻟﻨﺴ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻷﻧﱠﻪ ﻟﻴ‬ ‫ـ‬ ‫ﺏ‬
‫ﺑﺪﻟﻴﻞ ﻣﻌﺘ ﻓﻴﻨﺴ ‪ ،‬ﻭﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺳ ﻋﻨﺪﻩ ﺃﻥ ﻳﻜﻮﻥ ﺩﻟﻴﻼ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﻫﻮ ﺍﻹ ﺎ ﻋﻠﻰ‬
‫‪4‬‬
‫ﻫﺬﺍ ﻓﻘﺎﻝ‪...":‬ﻭﻗﺪ ﺃﺟﻤِﻊ ﻋﻠﻰ ﺃﻧﱠﻪ ﻻ ﳚﻮﺯ ﺍﻟﻨﺴ ﺎ ﻟﻴ ﺑﺪﻟﻴﻞ"‪.‬‬
‫ﻭﻟﻨﻔ ﺍﻟﺴﺒﺐ ﺃﻟﻔﻴﻨﺎﻩ ﻻ ﻳﻌﺘ ﻗﻮﻝ ﺍﻟﺼ ﺎ ﻧﺎﺳ ﺎ ﻛﻤﺎ ﻣﺮﱠ؛ ﻷﻥ ﺍﻟﻨﺴ ﺇﺳﻘﺎ‬
‫‪5‬‬
‫ﻟﻠ ﻜﻢ؛ ﻓﻠﻢ ﳚﺰ ﺇﻻ ﺎ ﻫﻮ ﻣﺜﻠﻪ ﺃﻭ ﺃﻗﻮ ﻣﻨﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ 423/1‬ﻭ‪.(515/2) (435‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(433/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(446/1‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪ ،(578/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪،‬‬
‫‪ ،330‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(350/1‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(436/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(346/1‬‬

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‫ﺑﻐﲑﻫﻢ!‪ ،‬ﻭﻗﺪ ﺍﺳﺘ ﻬﺮ‬ ‫ﺑﲔ ﺍ ﺘﺠﲔ ﺑﻪ ﻓﻜﻴ‬ ‫ﻫﺬﺍ ﻋﺪﺍ ﻋﻦ ﻛﻮﻧﻪ ﺃﺻﻼ ﻞ ﺧﻼ‬
‫‪1‬‬
‫ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﻨﺴ ﺑﻪ؛ ﻷﻧﱠﻪ ﰲ ﻣﻌ ﺍﻟﻨﻄ ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺗﺘﺄﻛﺪ ﺃﻛﺜﺮ ﺃ ﻴﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗ ﻛﺪﻩ‬
‫ﻫﺬﻩ ﺍﻻﺧﺘﻴﺎﺭﺍ ﺍﻷﺻﻮﻟﻴﺔ ﺍ ﻬﻤﺔ‪ ،‬ﻭﺍﻟ ﺧﺎﻟ ﻓﻴﻬﺎ ـ ﺑﺎﳉﻤﻠﺔ ـ ﺃﺻﻮﻝ ﻣﺬﻫﺒﻪ‪.‬‬

‫‪ ،130‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛـﺐ )‪ ،(580/3‬ﺍﻟـﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜـﺮ ﺍﻟـﻮﺭﻭﺩ‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪،‬‬
‫)‪.(349/1‬‬

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 ‫ﻴﺘﻪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴ ﻣﻦ ﻴﺚ ﺍﻷﻧﻮﺍ ﻭﺑﻴﺎ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻨﻪ‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪:‬‬

‫ﺍﺑﺘﺪﺍﺀ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻧﻲ ﺍﻋﺘﻤﺪ ﻫﺬﺍ ﺍ ﺴﻠﻚ؛ ﻷﱠﻧﻪ ﺍ ﻨﻬ ﺍ ﺮﺗﻀﻰ ﻋﻨﺪ ﺍﻟﺒﺎﺟﻲ؛‬
‫ﻟﺬﺍ ﻓﺴﺘﻨ ﺼﺮ ﺍ ﻨﺎﻗﺸﺔ ﰲ ﺍﻷﻧﻮﺍ ﺍ ﺘﺎﺭﺓ ﻋﻨﺪﻩ‪ ،‬ﻷﻥ ﺑﻴﺎﻥ ﻣﻮﻗﻔﻪ ﻫﻮ ﻫﺪﻓﻨﺎ ﺍﻟﺮﺋﻴ ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻳﺴﺘ ِﻘﻞ ﺍﻟﻘﺎﺭ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ ﻭﻳُﺸﻜﻞ ﻋﻠﻴﻪ ﻫﺬﺍ؛ ﻭﲢﺮﻳﺮ ﺍ ﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻨﱠـﺎﰲ‬
‫‪1‬‬
‫ﻣﺴﺘﺼ ﺐ ﻟ ﺻﻞ ﻓﻼ ﻳُﻄﺎﻟﺐُ ﺑﺎﻟﺪﻟﻴﻞ؛ ﺃ ﱠﻣﺎ ﺍ ﺜﺒ ﻓﻬﻮ ﻣ ﱠﺪ ﻓﺘﻠﺰﻣﻪ ﺍﻟﺒﻴﻨﺔ‪.‬‬

‫ﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬‬

‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗﻒ ﺍﳉﻤﻬﻮﺭ ﻭﺃﺩﻟﺘﻬﻢ‬
‫ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺣﺠﱠﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ؛ ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﺩﻟﺔ ﻳﻌﻨﻴﻨﺎ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬
‫ـ ﺃﻭﻻ‪ :‬ﻓﻬﻢ ﺍﻟﺮﺳﻮﻝ ‪ρ‬‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﺪﻳ ﻋﻤﺮ ‪ τ‬ﺃﻧﱠﻪ ﺍﻋﺘﺮ ﻋﻠﻰ ﺍﻟﻨ ‪ ρ‬ﺎ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ﻋﻠـﻰ ﺑﻌـﺾ‬
‫ﺍ ﻨﺎﻓﻘﲔ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " : ρ‬ﺇﱠﻧﻤﺎ ﺧﱠﻴﺮ ﺍﷲ ‪ Υ‬ﻓﻘﺎﻝ‪] :‬ﺍﺳﺘ ﻔﺮ ﻟﻬﻢ ﺃﻭ ﻻ ﺗﺴﺘ ﻔﺮ ﻟﻬـﻢ‬
‫‪3‬‬
‫ﺇ ﺗﺴﺘ ﻔﺮ ﻟﻬﻢ ﺳﺒﻌ ﻣﺮﺓ ﻓﻠﻦ ﻳ ﻔﺮ ﺍﻟﻠﻪ ﻟﻬﻢ‪ 2 [...‬ﻭﺳﺄﺯﻳﺪ ﻋﻠﻰ ﺳﺒﻌﲔ"‪.‬‬
‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ؛ ﺃﱠﻧﻪ ‪ ρ‬ﻓﻬﻢ ﻣﻦ ﺍ ﻳﺔ ﺃﻥ ﺣﻜﻢ ﻣﺎ ﺯﺍﺩ ﻋﻠـﻰ ﺍﻟـﺴﺒﻌﲔ ـﻼ‬
‫ﺍﻟﺴﺒﻌﲔ‪ ،‬ﻭﺍﳊﺪﻳ ﻭﺇﻥ ﻛﺎﻥ ﻠﻪ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ؛ ﺇﻻ ﺃﻥ ﻣﺮﺟﻌﻪ ﻋﻨﺪ ﻛـﺜﲑﻳﻦ ﺇﱃ ﻣﻔﻬـﻮﻡ‬
‫‪4‬‬
‫ﺍﻟﺼﻔﺔ ﻛﻤﺎ ﺳﺒ ﲢﺮﻳﺮﻩ‪.‬‬
‫ـ ﺛﺎﻧﻴﺎ‪ :‬ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪ 1‬ــ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ τ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪" :ε‬ﻣﻦ ﻣﺎ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴ ﺎ ﺩﺧـﻞ‬
‫ﺍﻟﱠﻨﺎﺭ"‪.‬‬

‫‪.507‬‬ ‫‪ ،408‬ﺷﻠ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪،‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.80 :‬‬
‫‪3‬‬
‫ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪،‬ﺑﺎﺏ ]ﺍﺳﺘﻐﻔِﺮ ﻟﻬُﻢ ﺃﻭ ﻻ ﺗﺴﺘﻐﻔِﺮ ﻟﻬُﻢ ﺇِﻥ ﺗﺴﺘﻐﻔِﺮ ﻟﻬُﻢ ﺳﺒﻌِﲔ ﻣﺮﱠﺓ ﻓﻠﻦ ﻳﻐﻔِﺮ ﺍﻟﻠ ُﻪ‬
‫ﻟﻬُﻢ‪ ،[...‬ﺭﻗﻢ ‪ ،4670‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼ ﺎﺑﺔ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﻋﻤﺮ‪ ،‬ﺭﻗﻢ ‪ 2400‬ﻭﺍﻟﻠﻔ ﻟﻪ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(457/2‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘـﻬﻰ )‪ ،(178/2‬ﺍﻟﺰﺭﻛـﺸﻲ‪ :‬ﺍﻟﺒ ـﺮ ﺍ ـﻴ‬
‫)‪ ،(173/5‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(269/3‬‬

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 ‫‪1‬‬
‫ﻭﻗﻠ ﺃﻧﺎ‪ " :‬ﻣﻦ ﻣﺎ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴ ﺎ ﺩﺧﻞ ﺍﳉﱠﻨﺔ"‪.‬‬
‫‪2‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺬﺍ ﺍﳊﺪﻳ ﻏﲑ ﻭﺍﺣﺪ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻛﺎﻥ ﻳﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪ 2‬ــ ﻓ ِﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﻣﻦ ﻗﻮﻝ ﺍﷲ ‪...]:Υ‬ﻓ ﻛﺎ ﻟﻪ ﺇ ﻮﺓ ﻓﻠ ﻣﻪ ﺍﻟﺴﺪ ‪[...‬؛‪ 3‬ﺃﻥ‬
‫ﻷﻣﻪ ﺍﻟﺜﻠ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﺧﻮﺍﻥ ﻓﻘ ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻟﻴ ﰲ ﺍﻷﺧﻮﻳﻦ ﺇﺧﻮﺓ"‪ ،‬ﻭﺍ ﻔﻬﻮﻡ ﻫﻨﺎ ﻣﻔﻬﻮﻡ‬
‫‪4‬‬
‫ﺻﻔﺔ ﻣﺘﻤﺜﻞ ﰲ ﺍﳉﻤﻊ ﺇﺧﻮﺓ‪.‬‬
‫ـ ﺛﺎﻟ ﺎ‪ :‬ﻓﻬﻢ ﺃﺋﻤﺔ ﺍﻟﻠ ﺔ‬
‫ﻫﻮ ﻣﻦ ﺃﻗﻮ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﺑﻞ ﺣﺼﻞ ﺍ ﻼ ﰲ ﺮﻳ ﺣﺠﻴﱠﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻫﻞ‬
‫‪5‬‬
‫ﻫﻮ ﻣﻦ ﺣﻴ ﺍﻟﺸﺮ ُ ﺃﻡ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﺇﱃ ﺍﻟﺜﺎ ﺍﻧﺘﺼﺮ ﺍﻟﺴﻤﻌﺎ ‪.‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﻣﻦ ﻓﻬﻢ ﺣﺠﱠﻴﺔ ﺍ ﻔﻬﻮﻡ ﻣﻦ ﺣﻴ ﺍﻟﻠﻐﺔ ﺇﻣﺎﻣﺎﻥ؛ ﺃﺣﺪ ﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻫﻮ ﻢ‬
‫ﰲ ﺎﺀ ﺍﻟﻠﻐﺔ‪ ،‬ﻳﻜﻔﻴﻨﺎ ﺑﺮﻫﺎﻧﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﺣﺘﺠﺎﺝ ﺍﻷﺻﻤﻌﻲ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﺗﺼ ﻴ ﻪ ﻋﻠﻴﻪ ﺩﻭﻭﺍﻳـﻦ‬
‫ﺍ ﺬﻟﻴﲔ‪.‬‬
‫ﺼﺺ ﻣﻮﺻﻮﻓﺎ ﺑﺎﻟـﺬﻛﺮ ﻓـﺈﻥ ﻣﻘـﺼﺪﻩ‬ ‫ﻭﻗﺪ ﺩﻟﻞ ﺍﻟﺸﺎﻓﻌﻲ ﻟﺮﺃﻳﻪ ﺑﺄﻥ ﺍﻟﺸﺎﺭ ﺇﺫﺍ ﺧ ﱠ‬
‫ﺍﻟﺘ ﺼﻴﺺ ﺑﻪ‪ ،‬ﻭﺇﺟﺮﺍﺀ ﺍﻟﻜﻼﻡ ﻣﻦ ﻏﲑ ﻓﺮ ﲡﺮﻳﺪ ﺍﻟﻘﺼﺪ ﺇﻟﻴﻪ ﻳﺰﺭﻱ ﺑﺄﻭﺳﺎ ﺍﻟﱠﻨﺎﺱ ﻓﻜﻴ‬
‫ﺑﻠﻔ ﺍﻟﺮﺳﻮﻝ ‪ ،!ε‬ﻓﺒﻴﺎﻧﻪ ﳚﺐ ﺃﻥ ُﻳ ﻤﻞ ﻋﻠﻰ ﻏﺮ ﺻ ﻴﺢ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﻣﻨﻪ ﻞ ﻛﻼﻣـﻪ‬
‫ﻋﻠﻰ ﻏﲑ ﻓﺎﺋﺪﺓ ﻭﻫﻮ ﻣﺎ ﻳُﻨـﺰﱠﻩ ﻋﻨﻪ ﺍﻟﺸﺎﺭ ‪ ،‬ﻓﺎ ﺼﺮ ﺍﻟﻘﻮﻝ ﺬﺍ ﰲ ﺃﻥ ﺼﻴﺺ ﺍ ﻮﺻـﻮ‬
‫ﺑﺎﻟﺬﻛﺮ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﺭﻱ ﻋﻦ ﺍﻟﻮﺻ ﻼﻓﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻀﺪ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ ﻗﻴﻞ‪ :‬ﺍﻟـﺴﻮﺩﺍﻥ‬
‫ﺇﺫﺍ ﻋﻄﺸﻮﺍ ﻳﺮﻭﻫﻢ ﺇﻻ ﺍ ﺎﺀ‪ ،‬ﻟﻌ ﱠﺪ ﻫﺬﺍ ﻣﻦ ﺭﻛﻴﻚ ﺍﻟﻜﻼﻡ ﻭﻫﺠﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻌ ﻟـﺬﻛﺮ‬
‫‪6‬‬
‫ﺍﻟﺴﻮﺩﺍﻥ ﻭ ﺼﻴﺼﻬﻢ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻣﻦ ﻋﺪﺍﻫﻢ ﰲ ﻣﻌﻨﺎﻫﻢ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳉﻨﺎﺋﺰ ﻭﻣﻦ ﻛﺎﻥ ﺧﺮ ﻛﻼﻣﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺭﻗﻢ ‪ ،1238‬ﻭﻣﺴﻠﻢ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻹ ﺎﻥ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻣﺎ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴ ﺎ ﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﺭﻗﻢ ‪.150‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(112/3‬ﺍﻟﻘﺮ ‪ :‬ﺍ ﻔﻬﻢ )‪ ،(290/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(156/5‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.11 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(170/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪ ،211 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(269/3‬‬
‫ﻭﺍﻷ ﺮ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺭﻗﻢ ‪ ،7960‬ﻭﻗﺎﻝ‪ :‬ﺻ ﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫ ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ 242/1‬ﻭ‪.(245‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ 169/1‬ﻭ‪ ،(172‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(525/2‬‬

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‫ﺴﺎﺋﻤﺔ‪ " :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫـﺬﺍ‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻌﻤﻠﻴﺔ ﺬﺍ ﺍﻟﺮﺃﻱ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﺣﺪﻳ ﺍﻟ ﱠ‬
‫‪1‬‬
‫ﻳﺜﺒ ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﰲ ﻏﲑ ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﺷﻲﺀ ﻣﻦ ﺍ ﺎﺷﻴﺔ "‪.‬‬
‫ﻭ ﺎﻧﻴﻬﻤﺎ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻗﻮﻟﻪ ﺣﺠﺔ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺪ ﺍﺣﺘ ﺑﺎ ﻔﻬﻮﻡ‬
‫ﰲ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻻ ﺍﻷﺣﻜﺎﻡ‪ 2،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻋﻠ ﺑﻪ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻨ ‪" :ε‬ﱄ ﺍﻟﻮﺍﺟـﺪ ـﻞ‬
‫ﻋﺮﺿﻪ ﻭﻋﻘﻮﺑﺘﻪ"‪ 3،‬ﻓﻘﺎﻝ‪" :‬ﻭﺇﱠﻧﻤﺎ ﺟﻌﻞ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺪ ﺧﺎ ﱠ‬
‫ﺻﺔ‪ ،‬ﻓﻬﺬﺍ ﻳﺒﲔ ﻟﻚ ﺃﱠﻧﻪ ﻣﻦ‬
‫‪4‬‬
‫ﻳﻜﻦ ﻭﺍﺟﺪﺍ ﻓﻠﻴ ﻋﻠﻴﻪ ﺒ ﻭﻻ ﻏﲑﻩ ﺣ ﳚﺪ ﻣﺎ ﻳﻘﻀﻲ"‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬

‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﻋﻤﱠـﻦ ﻋـﺪﺍﻩ‪،‬‬
‫ﻭ ﺜﻞ ﻗﻮﻟﻪ ﻗﺎﻟ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭ ﻮﺍﺋ ﺃﺧﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ 5،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺎ ﻳﺄ ‪:‬‬
‫ـ ﺃﻭﻻ‪ :‬ﺍﻟﻘﺮ‬
‫‪ 1‬ــ ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺃﻭﻻﺩﻛـﻢ ـﺸﻴﺔ ﺇﻣـﻼ ‪ 6،[ ...‬ﻭﻭﺟـﻪ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪..." :‬ﻭﻻ ﺧﻼ ﺃﱠﻧﻪ ﻻ ﳚﻮﺯ ﻗﺘﻠﻬﻢ ﺇﺫﺍ ﺃﻣﻦ ﺍﻹﻣـﻼ ‪،‬‬
‫ﻭﺇﱠﻧﻤﺎ ﺫﻟﻚ ﻋﻠﻰ ﻣﻌ ﺍﻟﺘﻨﺒﻴﻪ؛ ﻷﱠﻧﻪ ﺇﺫﺍ ﳚﺰ ﻗﺘﻠﻬﻢ ﻣﻊ ﺍﻹﻣﻼ ‪ ،‬ﻓﺒﺄﻥ ﻻ ﳚﻮﺯ ﻣﻊ ﻋﺪﻣـﻪ‬
‫‪7‬‬
‫ﺃﻭﱃ"‪.‬‬

‫‪ 1‬ـ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻷﻡ )‪.(58/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(464/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿـﺢ )‪ 269/3‬ﻭ‪ ،(274‬ﺍﻟـﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ـﻊ ﺍﻷﺩﻟـﺔ‬
‫)‪ ،(243/2‬ﺍﻟﺒﺪﺧﺸﻲ‪ :‬ﻣﻨﺎﻫ ﺍﻟﻌﻘﻮﻝ )‪.(427/1‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﻣﻌﻠﻘﺎ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ ﰲ ﻛﺘﺎﺏ ﺍﻻﺳﺘﻘﺮﺍ ‪ ،‬ﺑﺎﺏ ﻟﺼﺎﺣﺐ ﺍﳊ ﻣﻘﺎﻝ‪ ،(62/5) ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﻣﻄﻞ ﺍﻟﻐ ‪ ،‬ﺭﻗﻢ ‪ ،4698‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﺪﻗﺎ ‪ ،‬ﺑﺎﺏ ﺍﳊﺒ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍ ﻼﺯﻣﺔ‪ ،‬ﺭﻗﻢ‬
‫‪ ،2427‬ﻋﻦ ﺍﻟﺸﺮﻳﺪ ﺑﻦ ﺃﻭﺱ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ )‪.(62/5‬‬
‫‪ 4‬ـ ﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﻏﺮﻳﺐ ﺍﳊﺪﻳ )‪.(175/2‬‬
‫‪ 5‬ـ ﻛﺎﻟﺒﺎﻗﻼ ﻭﺍﺑﻦ ﺳﺮﻳ ﻭﺍﻟﻘﻔﺎﻝ ﻭﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺃ ﺍﳊﺴﻦ ﺍﻟﺘﻤﻴﻤﻲ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ؛ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜـﺎﻡ ﺍﻟﻔـﺼﻮﻝ‬
‫)‪ (520/2‬ﻭﺍﻹﺷﺎﺭﺓ‪ ،295 ،‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(377/2‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(338/3‬ﺍﻟﺒﺼﺮﻱ‪:‬‬
‫ﺍ ﻌﺘﻤﺪ )‪ ،(150/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،268 ،‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(455/2‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﻠﻤﻊ‪.106 ،‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.31 :‬‬
‫‪ 7‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(522/2‬ﻭ ﺬﺍ ﺃﻳﻀﺎ ﺍﺳﺘﺪﻝ ﻣﻮﺍﻓﻘﻮﻩ ﰲ ﺑﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣـﺰﻡ‪:‬‬
‫ﺍﻹﺣﻜﺎﻡ )‪ ،(359/2‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ )‪.(156/1‬‬

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 ‫ﻭﺍ ﻌ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺼﻔﺔ‪ ،‬ﻗﺪ ﻭﺭﺩ ﰲ ﺍ ﻳﺔ ﻭ ﻳُﻔـﺪﻧﺎ ﺎﻟﻔـﺔ ﺍ ﻨﻄـﻮ‬
‫ﻟﻠﻤﺴﻜﻮ ‪ ،‬ﺑﻞ ﺍﻟﻌﻜ ﻓﺈﻥ ﺍ ﺴﻜﻮ ﺃﺧﺬ ﻧﻔ ﺣﻜﻤﻪ ﻣﻦ ﺑﺎﺏ ﺍﻷﻭﻟﻴﺔ‪.‬‬
‫‪ 2‬ـ ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻣﻦ ﻳﺸﺎﻗ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﻴﻦ ﻟﻪ ﺍﻟﻬﺪ ﻭﻳﺘﺒﻊ ﻴـﺮ‬
‫ﺳﺒﻴﻞ ﺍﻟﻤ ﻣﻨ ﻧﻮﻟﻪ ﻣﺎ ﺗﻮﻟ ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﺍ[‪ 1،‬ﻓﻘﺎﻝ‪ ..." :‬ﻓﻬﺬﺍ ﻋﻠﻰ ﻣﻌ ﺃﻧﱠـﻪ‬
‫ﺃﺣ ﺑﺎﻟﻌﻘﺎﺏ‪ ،‬ﻻ ﻋﻠﻰ ﻣﻌ ﺃﱠﻧﻪ ﻣﻦ ﻳﺘﺒﱠﻴﻦ ﻟﻪ ﺍ ﺪ ﻭﻳﺸﺎ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺃﱠﻧﻪ ﻻ ﺗﻜﻮﻥ ﻫـﺬﻩ‬
‫‪2‬‬
‫ﺻﻔﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺬﻩ ﺍﻟﻮﺟﻮﻩ؛ ﳚﺰ ﺃﻥ ﳚﻌﻞ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍ ﺎﻟﻔﺔ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﻣﻌ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻓﻬﻮ ﻧﻘﺾ ﻣﻨﻪ ﻟﻠﻤ ﺘﺠﲔ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺑﻴﺎﻧﻪ‬
‫ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﻋُﻠ ﺑﻮﺻ ‪ ،‬ﻳُ ِﺮﺩ ﺍﻟﺸﺎﺭ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻪ ﻭﺍ ﺎﻟﻔﺔ ﺑﲔ ﺍ ﺘﺼ ﺑﻪ ﻭﻏﲑﻩ‪ ،‬ﺑﻞ ﻋﻠﻰ‬
‫ﺍﻟﻌﻜ ﻓﺈﻥ ﺍﻟﻮﻋﻴﺪ ﻳﻌﻢ ﺍﳉﻬﺘﲔ‪ ،‬ﻭﺇﱠﻧﻤﺎ ُﺧﺼﱠ ﺇﺣﺪﺍ ﺎ ﺑﺎﻟﻮﺻ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﺃﻭ ﻣـﻦ‬
‫ﺑﺎﺏ ﺍﻟﺘﻨﻔﲑ‪ ،‬ﺃﻭ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﺑﺎﻷﻋﻠﻰ ﻋﻠﻰ ﺍﻷﺩ ‪.‬‬
‫ـ ﺛﺎﻧﻴﺎ‪ :‬ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪ 1‬ــ ﺍﺳﺘﺪﻝ ﺪﻳ ﺍﻟﺸﻴﺒﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃ ﺃﻭ ‪ τ‬ﻗﺎﻝ‪ " :‬ﻰ ﺍﻟﻨ ‪ ε‬ﻋﻦ ﺍﳉﺮ‬
‫‪3‬‬
‫ﺍﻷﺧﻀﺮ‪ ،‬ﻗﻠ ‪ :‬ﺃﻧﺸﺮﺏ ﰲ ﺍﻷﺑﻴﺾ ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ " ‪.‬‬
‫ﺺ ﻋﻠﻰ ﺍﻷﺧﻀﺮ ﻭﺃﻓﺮﺩﻩ‪ ،‬ﺫﻛﺮ ﺍﺑـﻦ ﺃ ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻓﻮﺟﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻨﻪ ﺃﱠﻧﻪ ﻧ ﱠ‬
‫ﺃﻥ ﺣﻜﻢ ﺍﻷﺑﻴﺾ ﺣﻜﻤﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻟﻮ ﺻ ﱠﺢ ﺍﻟﺘﻌﻠ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻟﻮﺟﺐ ﻟﻪ‬
‫‪4‬‬
‫ﺑﺎ ﺎﻟﻔﺔ‪ ،‬ﻭﺃﻻ ﻳﻌﻠ ﺍﳊﻜﻢ ﺑﺎﳉﺮ ﺍﻷﺧﻀﺮ‪ ،‬ﺧﺎﺻﺔ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﻨ ‪." ε‬‬
‫ﻓﻮﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﺿﺢ‪ ،‬ﻓﻬﻮ ﺘ ﱠ ﺬﻫﺒﻪ ﺑﻔﻬﻢ ﺍﻟﺼ ﺎﺑﺔ‪.‬‬
‫‪ 2‬ـ ﺍﺳﺘﺪﻝ ﺎ ﺒ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺃﱠﻧﻪ ﻗﺎﻝ‪" :‬ﻗﻠ ﻟﻌﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨ ‪ ε‬ــ ﻭﺃﻧﺎ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ] :‬ﺇ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﻠـﻪ‬ ‫ﻳﻮﻣ ﺬ ﺣﺪﻳ ﺍﻟﺴﻦ ـ ‪ :‬ﺃﺭﺃﻳ‬
‫ﺍﻟﺒﻴ ﺃﻭ ﺍﻋﺘﻤﺮ ﻓﻼ ﺟﻨﺎ ﻋﻠﻴﻪ ﺃ ﻳﻄﻮﻑ ﺑﻬﻤﺎ‪ 5،[...‬ﻓﻤﺎ ﺃﺭ ﻋﻠﻰ ﺃﺣﺪ ﺷﻴ ﺎ ﺃﻥ ﻻ‬ ‫ﻓﻤﻦ‬
‫ﻤﺎ‪ ،‬ﻓﻘﺎﻟ ﻋﺎﺋﺸﺔ‪ :‬ﻛﻼ‪ ،‬ﻟﻮ ﻛﺎﻧ ﻛﻤﺎ ﺗﻘﻮﻝ ﻛﺎﻧ ﻓﻼ ﺟﻨـﺎ ﻋﻠﻴـﻪ ﺃﻥ ﻻ‬ ‫ﻳﻄ ﱠﻮ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.115 :‬‬

‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(522/2‬‬
‫‪ 3‬ـ ﺃﺧﺮﺟﻪ‪:‬ﺍﻟﺒ ﺎﺭﻱ‪:‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪،‬ﺑﺎﺏ ﺗﺮﺧﻴﺺ ﺍﻟﻨ ‪ ε‬ﰲ ﺍﻷﻭﻋﻴﺔ ﻭﺍﻟ ﺮﻭ ﺑﻌﺪ ﺍﻟﻨﻬﻲ‪،‬ﺭﻗﻢ ‪.5596‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (523/2‬ﻭﺍﻧ ﺮ ﺃﻳﻀﺎ‪ :‬ﺍﻹﺷﺎﺭﺓ‪.297 ،‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.158 :‬‬

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‫ﻤﺎ؛ ﺇﱠﻧﻤﺎ ﺃﻧﺰﻟ ﻫﺬﻩ ﺍ ﻳﺔ ﰲ ﺍﻷﻧﺼﺎﺭ ﻛﺎﻧﻮﺍ ﻳﻬﻠﻮﻥ ﻨﺎﺓ‪ ،‬ﻭﻛﺎﻧ ﻣﻨﺎﺓ ﺣﺬﻭ ﻗﺪﻳﺪ‪،‬‬ ‫ﻳﻄ ﱠﻮ‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﺘ ﺮﺟﻮﻥ ﺃﻥ ﻳﻄﻮﻓﻮﺍ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍ ﺮﻭﺓ‪ ،‬ﻓﻠ ﱠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺳﺄﻟﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ε‬ﻋﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪ ]:‬ﺇ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﻠﻪ ‪ ،[...‬ﺍ ﻳﺔ"‪.‬‬
‫‪1‬‬

‫ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻓﻬﺬﻩ ﻋﺎﺋﺸﺔ ﻭﻫﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﲢﻜﻢ ﻟﻠﻤﺴﻜﻮ ﻋﻨـﻪ ﺑـﻀﺪ‬
‫ﺣﻜﻢ ﺍ ﻨﻄﻮ ﺑﻪ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﻋﺮﻭﺓ ﻣﺎ ﺍﻋﺘﻘﺪ ﺫﻟﻚ ﺪﺍ ﺔ ﺳﻨﻪ‪ ،‬ﻭﺃﱠﻧﻪ ﻳﻜﻦ ﻓﻘﻪ ﺑﻌـﺪ‪ ،‬ﻭﺇﺫﺍ‬
‫‪2‬‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺮﻳﻘﻪ ﺍﻟﻠﻐﺔ؛ ﻭﺟﺐ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﻗﻮﻝ ﻋﺎﺋﺸﺔ"‪.‬‬
‫ﻭﻫﺬﺍ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ﺍﺣﺘﺠﺎﺝ ﺑﻔﻬﻢ ﺍﻟﺼ ﺎﺑﺔ ﻟﻌﺪﻡ ﺍ ﺎﻟﻔﺔ ﳊﻜﻢ ﺍ ﻨﻄﻮ ﻟﻠﻤﺴﻜﻮ ‪.‬‬
‫ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ " :ε‬ﻻ ﻮ ﻷﺣﺪ ﻣﻦ ﺍ ﺴﻠﻤﲔ ﻼ ـﺔ ﻣـﻦ ﺍﻟﻮﻟـﺪ‬ ‫ـ‬ ‫‪3‬‬
‫ﻓﻴ ﺘﺴﺒﻬﻢ ﺇﻻ ﻛﺎﻧﻮﺍ ﻟﻪ ُﺟﻨﱠﺔ ﻣﻦ ﺍﻟﱠﻨﺎﺭ"‪ ،‬ﻓﻘﺎﻟ ﺍﻣﺮﺃﺓ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ :ε‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﺃﻭ‬
‫‪3‬‬
‫ﺍ ﻨﺎﻥ ‪ ،‬ﻗﺎﻝ‪ " :‬ﺃﻭ ﺍ ﻨﺎﻥ "‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪ " :‬ﻭﻗﻮﻝ ﺍ ﺮﺃﺓ‪ :‬ﻭﺍ ﻨﺎﻥ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠ ﻫﺬﺍ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺜﻼ ﻋﻠﻰ‬
‫ﺍﻧﺘﻔﺎﺋﻪ ﻋ ﱠﻤﻦ ﻛﺎﻥ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻭﻟﻮ ﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺎ ﺳﺄﻟﺘﻪ‪ ،‬ﻭﻟﻜﱠﻨﻬﺎ ﺎ ﺟ ﱠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻢ‬
‫ﺍﻹ ﻨﲔ ﺣﻜﻢ ﺍﻟﺜﻼ ﺔ ﰲ ﺫﻟﻚ ﻭﺟﻮﺯ ﺃﻥ ﺎﻟﻔﻪ؛ ﻷﻥ ﺃﺟﺮ ﺍ ﺼﻴﺒﺔ ﺑﺎﻟﺜﻼ ﺔ ﺃﻋ ﻢ ﻣﻦ ﺃﺟـﺮ‬
‫ﺍ ﺼﻴﺒﺔ ﺑﺎﻹ ﻨﲔ‪ ،‬ﺳﺄﻟﺘﻪ ﻓﺄﺧ ﻫﺎ ﺃﻥ ﺗﻔﻀﻞ ﺍﷲ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﺃﺻﻴﺐ ﺑﺎ ﻨﲔ ﻳﺒﻠ ﺑﻪ ﺍﻟﺴﺘﺮ‬
‫‪4‬‬
‫ﻣﻦ ﺍﻟﱠﻨﺎﺭ ﻭﺍﻟﱠﻨﺠﺎﺓ ﻣﻦ ﻋﺬﺍ ﺎ"‪.‬‬
‫ﻓﻨ ﻦ ﻧﺮ ﺃﱠﻧﻪ ﺗﻌﻘﺐ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺪﺩ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻋ ﱠﻤﻦ ﻛـﺎﻥ‬
‫ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻭﻋﻤﺪﺗﻪ ﰲ ﻫﺬﺍ ﻓﻬﻢ ﺍﻟﺼ ﺎﺑﻴﺔ ـ ﻭﻫﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ ـ ﻟﺬﻟﻚ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﻟﻠﺒﺎﺟﻲ ﺃﻥ ﻳﺴﺘﺪﻝ ﺣ ﺑﺈﻗﺮﺍﺭ ﺍﻟﺮﺳﻮﻝ ‪ ε‬ﺎ ﻋﻠﻰ ﻫـﺬﺍ ﺍﻟﻔﻬـﻢ‪ ،‬ﻓﻴﻜـﻮﻥ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﺸﺮ ﻭﺍﻟﻠﻐﺔ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ]:‬ﺇِﻥ ﺍﻟﺼﱠﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻣِﻦ ﺷﻌﺎِﺋ ِﺮ ﺍﻟﻠ ِﻪ ‪،[...‬ﺭﻗﻢ‪.4495:‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(523/2‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﺍﳊﺴﺒﺔ ﰲ ﺍ ﺼﻴﺒﺔ‪ ،‬ﺭﻗﻢ ‪ 39‬ﻭﺍﻟﻠﻔ ﻟﻪ‪ ،‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑـﺎﺏ‬
‫ﻫﻞ ﳚﻌﻞ ﻟﻠﻨﺴﺎﺀ ﻳﻮﻡ ﻋﻠﻰ ﺣﺪﺓ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺭﻗﻢ ‪ ،101‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﻮ ﻟﻪ ﻭﻟـﺪ‬
‫ﻓﻴ ﺘﺴﺒﻪ‪ ،‬ﺭﻗﻢ ‪ ،2633‬ﻭﻫﻮ ﰲ ﺍﻟﺼ ﻴ ﲔ ﻣﻦ ﺣﺪﻳ ﺃ ﺳﻌﻴﺪ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(507/2‬‬

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 ‫ـ ﺛﺎﻟ ﺎ‪ :‬ﺍﻟﻠ ﺔ‬
‫ﺎ‪،‬‬ ‫‪ 1‬ـ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ ﺜﺎﺑﺔ ﺗﻌﻠﻴ ﺍ‬
‫ﺒ ﻭﺗﻘ ﱠﺮﺭ ﺃﱠﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﺟﺮ ﺍﻷﺳﻮﺩ ﺃﻭ ﺍﻷﺑﻴﺾ‪ ،‬ﺃﻭ ﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺍﻟﻄﻮﻳﻞ ﺃﻭ ﺃﻛﺮﻡ ﺯﻳﺪ؛‬
‫‪1‬‬
‫ﻻ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﻫﺬﺍ ﺍﳊﻜﻢ ﻋ ﱠﻤﻦ ﻋﺪﺍ ﺍ ﺬﻛﻮﺭ‪."...‬‬
‫ﻭﻣﻌ ﻫﺬﺍ ﺃﱠﻧﻬﻢ ﺑﺎﳉﻤﻠﺔ ﻣﺘﻔﻘﻮﻥ ﻣﻊ ﺍﻟﺒﺎﺟﻲ ﰲ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ ﰲ ﺍ ﻻ‬
‫ﻳﻔﻴﺪ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻓﻴﻠﺰﻣﻬﻢ ﺗﻌﺪﻳﺔ ﻫﺬﺍ ﺍﳊﻜﻢ ﻟ ﻣﺮ؛ ﻷﱠﻧﻬﻤﺎ ﻣﺘﻤﺎ ﻼﻥ‪.‬‬
‫‪ 2‬ــ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪..." :‬ﻭ ﱠﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﺗﻔﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺮ ﺑﺈ ﺒﺎ‬
‫ﺍﻷ ﺎﺀ ﺍﻷﻋﻼﻡ ﻣﻦ ﺍﻷ ﺎﺀ ﺍﻟ ﻫﻲ ﺍﻟﻨﻌﻮ ‪ ،‬ﻴﻴﺰ ﻣﻦ ﻟﻪ ﺍﻻﺳﻢ ﱠﳑﻦ ﻟﻴ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻛـﺎﻥ‬
‫ﻣﻘﱠﻴﺪﺍ ﺑﺼﻔﺔ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺃﺳﻮﺩ ﻭﺃﺑﻴﺾ ﻭﻗﺎﺗﻞ‪ ،‬ﺃﻭ ﻟﻘﺒﺎ ﻀﺎ ﻛﻘﻮﻟﻚ‪ :‬ﺯﻳﺪ ﻭ ﻋﻤﺮﻭ ﻭﺧﺎﻟﺪ‪،‬‬
‫ﻓﻠﻮ ﺩﻝ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﺼﻔﺔ ﻋﻠﻰ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﻳﺪﻝ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﻠﻘﺐ ﻋﻠـﻰ ﺍ ﺎﻟﻔـﺔ‪ ،‬ﻭﰲ‬
‫‪2‬‬
‫ﺍﻟﻌﻠﻢ ﺑﻔﺴﺎﺩ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ‪."...‬‬
‫ﻫﺬﺍ ﻧﻘﺾ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﱠﻧﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻻﺳﻢ ﺍﻟﻌﻠﻢ ﻻ ﻳﻔﻴﺪ ﺍ ﺎﻟﻔﺔ‪،‬‬
‫ﻓﻴﻠﺰﻣﻬﻢ ﺇﺟﺮﺍ ﻩ ﻋﻠﻰ ﺍﻷ ﺎﺀ ﺍ ﻘﻴﺪﺓ ﺑﺼﻔﺎ ‪ ،‬ﻟﻜﻮ ﺎ ﻻ ﺮﺝ ﻋﻦ ﻣﺴ ﱠﻤﻰ ﺍﻟﻠﻘﺐ‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬

‫ﺃﻭﻻ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ‬
‫‪ 1‬ـ ﺳﻠﻢ ﺍﻟﺒﺎﺟﻲ ﺑﺜﺒﻮ ﺣﺪﻳ ﻋﻤﺮ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺗﺄﻭﻳﻠﻪ ﻟﻠ ﺪﻳ ؛‬
‫ﻭﺍﻟﺘﺄﻭﻳﻞ ﻓﺮ ﻋﻦ ﺍﻟﻘﺒﻮﻝ؛ ﺎﻟﻔﺎ ﺬﺍ ﺑﻌﺾ ﻣﻦ ﻌﻨﻮﺍ ﰲ ﺻـ ﱠﺔ ﺍﳊـﺪﻳ ؛ ﻛﺎﻟﺒـﺎﻗﻼ‬
‫ﻭﺍﳉﻮﻳ ﻭ ﺍﻟﻐﺰﺍﱄ‪ 3،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(521/2‬ﻭﻗﺎﺭﻥ ﺑﺎﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(336/3‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤـﺪ )‪،(154/1‬‬
‫ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(378/2‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪:‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ)‪ ،(521/2‬ﻭﻗﺎﺭﻥ ﺑﺎﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ)‪ ،(336/3‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪.(154/1‬‬

‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(344/3‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ 267 ،‬ﻭﺍ ﻨ ﻮﻝ‪ ،212 ،‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫـﺎﻥ‬
‫)‪ ،(170/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪(174/5‬؛ ﻭﺍﻧ ﺮ ﺭﺩﺍ ﻗﻮﻳﺎ ﻻﺑﻦ ﺣﺠﺮ ﻋﻠﻴﻬﻢ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(338/8‬‬

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‫ﻚ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﺒﻌﲔ ﻗﺪ‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻘﺎﻝ ﻓﻴﻪ‪..." :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﺻ ﻴﺢ ﻻ ﺷ ﱠ‬
‫ﺺ ﻟﻪ ‪ ε‬ﺃﱠﻧﻪ ﻻ ﻳﻐﻔﺮ ﻟﻠﻤﻨﺎﻓﻘﲔ ﺎ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺴﺒﻌﲔ ﰲ ﺣﻜﻢ ﺍ ﻮﺯ ‪ ،‬ﳚﻮﺯ ﺃﻥ ﻳﻐﻔﺮ‬
‫ﻧ ﱠ‬

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‫ﻢ ﺎ‪ ،‬ﻭﳚﻮﺯ ﺃﻻ ﻳﻐﻔﺮ ﻢ ﺎ‪ ،‬ﻭﻟﻴ ﰲ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﱠﻧﻪ ﻻ ﻳﻐﻔﺮ ﻢ"‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻻ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳉﻤﻬـﻮﺭ ﺍ ـﺘﺠﲔ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻣﺬﻫﺒﻬﻢ ﺃﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍ ﻌﺪﻭﺩ ﻼﻓﻪ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎ ﻓ ﺎﺻﻠﻪ ﺃﻥ ﺍﻟﻨ ‪ ε‬ﻗﺪ ﻓﻬﻢ ﻣﻦ ﺍ ﻳﺔ ﺍﻧﺘﻔﺎﺀ ﺍ ﻐﻔﺮﺓ ﻋﻨﻬﻢ ﻠﺔ؛ ﻭﺃﻧﻪ‬
‫ﻻ ﻳُﺸﻔﻊُ ﻓﻴﻬﻢ ﺃﺻﻼ؛ ﻷﻥ ﻫﺬﺍ ﺍ ﻄﺎﺏ ﺧﺮﺝ ﺮﺝ ﺍﻹﻳﺎﺱ ﻭﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﻄﻤﻊ‪ ،‬ﻛﻘﻮﻟـﻚ‪:‬‬
‫ﺍﺷﻔﻊ ﻟﺰﻳﺪ ﺃﻭﻻ ﺗﺸﻔﻊ‪ ،‬ﻓﻠﻮ ﺷﻔﻌ ﺃﻟ ﻣ ﱠﺮﺓ ﺃﺷﻔﻌﻚ ﻓﻴﻪ‪.‬‬
‫ﺃﻣﺎ ﺯﻳﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺴﺒﻌﲔ ﻣﻊ ﻋﻠﻤﻪ ﺬﺍ‪ ،‬ﻓﻤ ﻤﻮﻝ ﻋﻠﻰ ﺃﱠﻧﻪ ‪ ε‬ﻓﻌﻠﻪ ﺍﺳﺘﻴﻼﻓﺎ ﻟﻘﺮﺍﺑﺘﻬﻢ‬
‫ﻭﺃﻫﻞ ﻣﻮ ﱠﺩ ﻢ ﱠﳑﻦ ﺻ ﱠﺢ ﺇ ﺎ ﻢ‪ ،‬ﻭﻫﺬﺍ ﺍ ﻤﻞ ﻫﻮ ﻋﲔ ﻣﺎ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﺍﻟﺒﺎﻗﻼ ﻭﺗﺒﻌﻪ ﺧﺮﻭﻥ‪،‬‬
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‫ﻭﻓﻴﻬﻢ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﻋﻠﻴﻪ ﺃﻣﻮﺭﺍ ﺃﺧﺮ ‪.‬‬
‫ﻭﻗﺪ ﺃﺟﻴﺐ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮ ﻣﻦ ﺟﻬﺘﲔ؛ ﺃ ﱠﻣﺎ ﺍﻷﻭﱃ ﻓﻬﻲ ﺃﻥ ﻗﻮﻟﻪ ‪" :ε‬ﻷﺯﻳـﺪﻥ"‪،‬‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﱠﻧﻪ ﻓﻬﻢ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺎﻟﻔﻬﺎ‪ ،‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺑﺄﱠﻧﻪ ﻓﻬﻢ ﻣﻨﻌﻪ ﻣﻦ ﺍﻻﺳـﺘﻐﻔﺎﺭ‪ ،‬ﻭﺣـﺴﻢ‬
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‫ﻤﻌﻪ ﻣﻦ ﺍﻟﻌﻔﻮ‪ ،‬ﺎ ﺟﺎﺯ ﻟﻪ ﺍ ﺎﻟﻔﺔ؛ ﻷﱠﻧﻪ ﻣﻌﺼﻮﻡ‪ ،‬ﻓﻤ ﻤﻞ ﺍ ﺒﺎﻟﻐﺔ ﺇﺫﻥ ﺧﻼ ﺍﻟ ﺎﻫﺮ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺃﻥ ﻧﺰﻭﻝ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺳﺘ ﻔﺮﺕ ﻟﻬﻢ ﺃﻡ ﻟﻢ ﺗﺴﺘ ﻔﺮ ﻟﻬﻢ‬
‫ﻟﻦ ﻳ ﻔﺮ ﺍﻟﻠﻪ ﻟﻬﻢ‪ 4،[...‬ﻣﺘﺮﺍ ﻋﻦ ﻳﺔ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﺎﺱ ﻳﺘﻘ ﱠﺪﻡ‪ ،‬ﻭﺃﻥ ﺍﻟـﺴﺒﻌﲔ‬
‫ﺃﺑﻘ ﻣﻜﺎﻧﺎ ﻟﻠﺮﺟﺎﺀ‪ ،‬ﻓﻠ ﱠﻤﺎ ﺷﻔﻊ ﺍﻟﻨ ‪ ε‬ﻘﺘﻀﻰ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﺃﻧﺰﻝ ﺍﷲ ‪ Ι‬ﻣﺎ ﺃﻭﺟﺐ ﺍﻹﻳﺎﺱ ﺭﺍﻓﻌﺎ‬
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‫ﳊﻜﻢ ﺍﻷﻭﻝ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(526/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(527/2‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(344/3‬ﺍﳉـﻮﻳ ‪ :‬ﺍﻟ ﻫـﺎﻥ )‪،(170/1‬‬
‫ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(147/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،267 ،‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ )‪.(382/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(200/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1080/3‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍ ﻨﺎﻓﻘﻮﻥ‪.6 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(276/3‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(245/1‬‬

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 ‫ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺬﺍ ﺍﳊﺪﻳ ﻏﲑ ﻣﱠﺘﺠﻪ‪ ،‬ﻭﺩﻻﻟﺘﻪ ﻟﻴﺴ ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟ‬
‫ﺗﺴﻌﻔﻨﺎ ﻓﻴﻤﺎ ﻧﻨﺸُﺪﻩ‪ ،‬ﻟﻜ ﱠﻦ ﺿﻌ ﺍﻟﺪﱠﻟﻴﻞ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺿﻌ ﺍ ﺪﻟﻮﻝ‪.‬‬
‫‪ 2‬ــ ﺍﺳﺘﻀﻌ ﻋﻴﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺪﻳ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،τ‬ﻓﻘﺎﻝ‪..." :‬ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺑﻪ ﺿﻌ ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﻣﻦ ﻴﺰ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﺇﺫ ﻻ ﻳﺪﻝ ﻭﺟﻮﺏ ﺍﻟﻨﺎﺭ ﻦ ﻣـﺎ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻔﺮ ﻭﺟﻮﺏ ﺍﳉﻨﱠﺔ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺿﺪﻩ؛ ﻭﺇﻧﱠﻤﺎ ﺩﻟﻴﻞ ﺧﻄﺎﺑﻪ ﺃﻧﱠﻪ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻣﱠﺎ ﺻ ﱠﺔ‬
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‫ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻤﻦ ﺩﻟﻴﻞ ﺻ ﱠﺔ ﺍﻟﺘﻘﺴﻴﻢ‪."...‬‬
‫ﻭﺍ ﻌ ﺃﻧﱠﻪ ﻳﺮ ﺃﻥ ﺍﺳﺘﻔﺎﺩﺓ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﳉﻨﱠﺔ ﺇﻧﱠﻤﺎ ﺍﺳﺘﻤﺪ ﻣﻦ ﺍ ﺼﺎﺭ ﺍﳉﺰﺍﺀ ﰲ ﺍﳉﻨﺔ‬
‫ﻭﺍﻟﻨﺎﺭ؛ ﻷﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻨﺪﻩ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫﻮ ﺃﻋﻢ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨـﺔ‪،‬‬
‫ﻓﺪﺧﻮﻝ ﺍﳉﻨﱠﺔ ﻳﻜﻮﻥ ﺬﻩ ﺍﻟﻮﺍﺳﻄﺔ ﻻ ﺍ ﻔﻬﻮﻡ‪ 2،‬ﻭﻫﺬﺍ ﻣﺘﻔﺮ ﻋﻠﻰ ﻣﺎ ﺃ ﻌﻨﺎ ﺇﻟﻴﻪ ﺳﺎﺑﻘﺎ ﻣﻦ ﺃﻥ‬
‫ﺍ ﻔﻬﻮﻡ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻻ ﺍﻟﻀﺪ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻻ ﻳﻌﻜﺮ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ؛ ﻷﻥ ﻣﺎ ﻧﺘﻐﱠﻴﺎﻩ ﻫﻮ ﺇ ﺒﺎ ﻓﻬﻢ ﺍﺑﻦ ﻣـﺴﻌﻮﺩ‬
‫ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺣ ﻟﻮ ﻳﺴﺘﻘﻢ ﻛﻼﻣﻪ ﺇﻻ ﻋﻠﻰ ﻣﻘﺪﻣﺎ ﺃﺧﺮ ‪ ،‬ﻓﻴﻜﻔﻴﻨـﺎ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﺣﺪﻫﺎ؛ ﻭﺍﻷ ﺮ ﺎﻫﺮ ﺍﻟﺪﻻﻟﺔ ﰲ ﻛﻮﻧﻪ ﻓﻬﻢ ﺍ ﺎﻟﻔﺔ ﰲ ﺣﻜـﻢ ﻣـﻦ ﺗﻠـﱠﺒ‬
‫ﺑﻮﺻ ﺍﻟﺸﺮﻙ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬
‫‪ 3‬ـ ﺍﻋُﺘ ِﺮ ﻋﻠﻰ ﺃ ﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ τ‬ﻤﻠﺔ ﺍﻋﺘﺮﺍﺿﺎ ؛ ﺃ ﻬﺎ ﺃﱠﻧﻪ ﻻ ﺣ ﱠ‬
‫ﺠﺔ ﻓﻴﻪ ﻟﺜﺒـﻮ‬
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‫ﺎﻟﻔﺔ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﻓﺮ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻓﺈﻥ ﻣﺬﻫﺒﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﺬﻫﺒﻪ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﱠﻧﻨﺎ ﺍﺣﺘﺠﺠﻨﺎ ﺎ ﻓﻬﻤﻪ ﻣﻦ ﺇ ﺒﺎ ﺍ ﻔﻬﻮﻡ ﻟﻐﺔ؛ ﻓﺘﻌﻠﻘﻨﺎ ﺑﺎﺣﺘﺠﺎﺟﻪ ﻻ ﺬﻫﺒﻪ‪،‬‬
‫ﻭﺃ ﱠﻣﺎ ﺩﻋﻮﺍﻛﻢ ﺃﱠﻧﻪ ﺧﻮﻟ ﻣﻦ ﻗﺒﻞ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ﰲ ﻓﻬﻢ ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ ﻓﻤـﺮﺩﻭﺩ؛ ﻷﻥ‬
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‫ﺳﺒﺐ ﺍ ﻼ ﺑﻴﻨﻬﻢ ﻣﺮﺟﻌﻪ ﺇﱃ ﺃﺩﻟﺔ ﺃﺧﺮ ‪.‬‬
‫ﻭ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺪ ﺃ ﺮ ﻋﻨﻪ ﺇﻋﻤﺎﻝ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻭﻗﺎﺋﻊ ﻋﺪﺓ‪ ،‬ﻭ‬
‫‪1‬‬
‫ﻳﻌﺮ ﻟﻪ ﻓﻴﻬﺎ ﺎﻟ ‪ ،‬ﻭ ﻘﺘﻀﻰ ﻫﺬﺍ ﺣﻜﻢ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﺄﱠﻧﻪ ﺩﻟﻴﻞ ﻣُﺠﻤﻊ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺼ ﺎﺑﺔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻋﻴﺎ ‪ :‬ﺇﻛﻤﺎﻝ ﺍ ﻌﻠﻢ )‪.(364/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻷ ‪ :‬ﺇﻛﻤﺎﻝ ﺇﻛﻤﺎﻝ ﺍ ﻌﻠﻢ )‪.(202/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(171/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.268 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(278/3‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(242/1‬ﺍﺑـﻦ ﺭﺷـﺪ‪ :‬ﺑﺪﺍﻳـﺔ ﺍ ﺘﻬـﺪ‬
‫)‪ ،(159/4‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(233/8‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(340/1‬‬

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 ‫‪ 4‬ـ ﺃﺟﺎﺏ ﺍ ﺎﻟﻔﻮﻥ ﻋﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻔﻬﻢ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﻟﻮ ﺳﻠﻤﻨﺎ ﺃﻥ ﺇ ﺒﺎ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻌﺮﺏ ‪ ،‬ﻓﻬﻮ ﻧﻘﻞ ﺣﺎﺩ ﻭﻻ‬
‫ﺻﺔ ﻭﺃﱠﻧﻪ ﻣﺘﻌﻠ ﺑﻘﺎﻋﺪﺓ ﻟﻐﻮﱠﻳﺔ ﺃﺻﻮﻟﻴﺔ ﺗﻨﺒ ﻋﻠﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺗﺜﺒ ﺍﻟﻠﻐﺔ ﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺧﺎ ﱠ‬
‫‪2‬‬
‫ﺍﻟﻔﺮﻭ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﻭﺃﺟﻴﺐ ﻋﻦ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﺑﺄﻥ ﺍﺷﺘﺮﺍ ﻜﻢ ﺍﻟﺘﻮﺍﺗﺮ ﻻ ﻣﺴﺘﻨﺪ ﻟﻪ؛ ﻷﱠﻧﻨﺎ ﻧﻘﻄﻊ ﺃﻥ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼ ﺍﻷﻋﺼﺎﺭ ﻭﺍﻷﻣﺼﺎﺭ ﻛﺎﻧﻮﺍ ﻳﻜﺘﻔﻮﻥ ﰲ ﻓﻬﻢ ﻣﻌﺎ ﺍﻷﻟﻔﺎ ﺑﻨﻘﻞ ﺍ ﺣﺎﺩ ﻋـﻦ‬
‫ﺃﺋ ﱠﻤﺔ ﺍﻟﻠﻐﺔ؛ ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺍﺗﺮ ﻗﻠﻴﻞ‪ 3،‬ﻭﻟﻮ ﺗﻨـ ﱠﺰﻟﻨﺎ ﻣﻌﻜﻢ ﻓﺈﻥ ﻞ ﺍﺷﺘﺮﺍ ﺍﻟﺘـﻮﺍﺗﺮ ﻣـﺎ‬
‫ﻠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭ ﻦ ﻧ ﱠﺪ ﺍﻟﻘﻄﻌﻴﺔ ﰲ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺑﻞ ﺇﱠﻧﻪ ﻳﻔﻴﺪ ﺍﻟ ﱠﻦ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻫـﻮ‬
‫ﺣﺎﺻﻞ ﺑﻘﻮ ﻤﺎ ﺳﻮﺍﺀ ﺍﺳﺘﻨﺪﺍ ﺇﱃ ﺍﺟﺘﻬﺎﺩ ﺃﻭ ﺎ ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻟﻨﺎ ﺃﻥ ﻧﻘﻠﺐ ﻋﻠﻴﻜﻢ ﺩﻋﻮﺍﻛﻢ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻛﻴ ﺫﻫﺒﺘﻢ ﺇﱃ ﺑﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪،‬‬
‫‪4‬‬
‫ﻭﻗﺪ ﺃﻗﻔﺮ ﺃﺩﻟﺘﻜﻢ ﻋﻦ ﺍﻟﻨﻘﻞ ﺍ ﺘﻮﺍﺗﺮ! ‪ ،‬ﻓﺠﻮﺍﺑﻜﻢ ﻋﻦ ﻫﺬﺍ ﺟﻮﺍﺏ ﻟﻨﺎ‪.‬‬
‫ﺏ ــ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﱠﻧﻪ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻞ ﻫﻮ ﺾ ﺍﺟﺘﻬﺎﺩ ﻻ ﻳﻠﺰﻣﻨﺎ ﻗﺒﻮﻟﻪ‪ ،‬ﻫﺬﺍ‬
‫‪5‬‬
‫ﺎﻟﻔﺔ ﺍﻷﺧﻔﺶ ﻭﻏﲑﻩ ﻢ‪.‬‬ ‫ﻓﻀﻼ ﻋﻦ ﺒﻮ‬
‫ﻭﺃﺟﻴﺐ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﻛﻤﺎ ﺳﺒ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﻫﻢ ﳑﱠـﻦ‬
‫ﺘ ﺑﻠﻐﺘﻬﻢ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺎﻟﻔﺔ ﺍﻷﺧﻔﺶ ﻓﺈﱠﻧﻬﺎ ﺗﺜﺒ ﺒﻮ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻟـﺸﺎﻓﻌﻲ ﻭﺃ ﻋﺒﻴـﺪ‪،‬‬
‫ﺑﺪﻟﻴﻞ ﺷﻬﺎﺩﺓ ﺍ ﺎﻟﻔﲔ ﻤﺎ‪ ،‬ﺃﺿ ﺇﻟﻴﻪ ﺃﺭﺟ ﱠﻴﺘﻬﻤﺎ ﻋﻠﻴﻪ ﰲ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺑﻴﻨﻤـﺎ‬
‫ﻧﺒ ﺍﻷﺧﻔﺶ ﰲ ﺍﻟﻨ ﻮ ﻓﻘ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(461/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،266 ،‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(378/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(284/3‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ 175/2‬ﻭ‪.(179‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(284/3‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(199/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪،(1084/3‬‬
‫ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(175/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(342/2‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ )‪ ،(166/1‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(160/1‬ﺍﳉﻮﻳ ‪:‬‬
‫ﺍﻟ ﻫﺎﻥ )‪ ،(169/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،266 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(51/2‬‬

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‫ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮ ﻓﺈﱠﻧﻬﻤﺎ ﻣﺜﺒﺘﺎﻥ ﻭﻫﻮ ﻧﺎ ‪ ،‬ﻭﺍ ﺜﺒ ﻣﻘ ﱠﺪﻡ ﻋﻠﻰ ﺍﻟﱠﻨﺎﰲ؛‬
‫‪1‬‬
‫ﻷﱠﻧﻪ ﺇﱠﻧﻤﺎ ﻳﻨﻔﻲ ﻋﺪﻡ ﺍﻟﻮﺟﺪﺍﻥ ﱠﻨﺎ‪ ،‬ﻭ ﺎ ﻳﺜﺒ ﺍﻟﻮﺟﺪﺍﻥ ﻗﻄﻌﺎ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺩﻋﻮ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻟ ﱠ ﻟﻔﻪ ﺑﺄﻥ ﺗﻌﻠﻴـ ﺍﳊﻜـﻢ‬
‫ﺑﺎﻟﺼﻔﺔ‪ ،‬ﺇﻥ ﻳﻜﻦ ﻟﻠﻤ ﺎﻟﻔﺔ ﻓﻬﻮ ﻟﻐﻮ ﻳﻨـ ﱠﺰﻩ ﺍﻟﺸﺎﺭ ﻋﻨﻪ ﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﻗﺎﻝ‪" :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﻳﺒﻄﻞ ﺑﺘﻌﻠﻴﻘﻪ ﺑﺎﻷ ﺎﺀ؛ ﻓﺈﱠﻧﻪ ﺃﻳﻀﺎ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﺇﻻ ﺗﻌﻠﻴﻘـﻪ‬
‫‪2‬‬
‫ﺑﺎﻻﺳﻢ؛ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﱠﻧﻪ ﻻ ﻳﻘﺘﻀﻲ ﺎﻟﻔﺔ ﺍ ﺴﻜﻮ ﻋﻨﻪ"‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻳﻜﻮﻥ ﻣﻦ ﻋ ﱠﺪﺓ ﺃﻭﺟﻪ؛ ﺃﻭ ﺎ ﺃﻥ ﺍ ـﺘﺠﲔ ﺑﺎﻟﻠﻘـﺐ ﻻ‬
‫‪3‬‬
‫ﻳﻠﺰﻣﻬﻢ ﻫﺬﺍ ﰲ ﺷﻲﺀ‪.‬‬
‫‪4‬‬
‫ﻭﺍﻟﺜﺎ ﺃﻥ ﻫﺬﺍ ﻗﻴﺎﺱ ﻟﻠﻮﺻ ﻋﻠﻰ ﺍﻟﻠﻘﺐ‪ ،‬ﻭﻻ ﻳﺼ ﱠﺢ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻩ‪.‬‬
‫ﺏ ﻻ ﺗﻘﻴﺪ ﺍﳊﻜﻢ‬ ‫ﻭﺍﻟﺜﺎﻟ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻭﻗﺎ ﻋ ﱠﺪﺓ ﺑﲔ ﺍﻟﺼﻔﺔ ﻭﺍﻟﻠﻘﺐ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺮ ُ‬
‫ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻭﺍ ﺘﺼ ﺎ ﻭﻏﲑﻩ ﻋﻨﺪﻫﻢ ﺳﻮﺍﺀ‪ ،‬ﻓﻼ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﺷﺘﺮ ﳊﻤﺎ ﻣﺸﻮﻳﺎ‪ ،‬ﻭﺍ ﺸﻮﻱ ﻭﺍﻟﻨﻴ‬
‫ﻋﻨﺪﻫﻢ ﺳﻮﺍﺀ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﺼﻮﻥ ﻋﻠﻰ ﺍﻷ ﺎﺀ ﺍ ﺘﻠﻔﺔ ﻮ‪ :‬ﺍﺷﺘﺮ ﳊﻤﺎ ﻭ ﺮﺍ‪ ،‬ﻭﻻ ﳚﺪﻭﻥ ﺗﻨﺎﻓﻴـﺎ‬
‫‪5‬‬
‫ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺃﱠﻳﺪ ﺍﻟﺴﻤﻌﺎ ﻫﺬﺍ ﺑﻘﻮﻟﻪ‪..." :‬ﻭﻫﺬﺍ ﻷﻥ ﺍﻻﺳﻢ ﺠ ﱠﺮﺩ ﺍﻟﺘﻌﺮﻳ ﻣﺜـﻞ ﺍﻷﻟﻘـﺎﺏ‪،‬‬
‫ﻭﺍﻟﺘﻌﺮﻳ ﰲ ﻞ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﳉﻬﺎﻟﺔ ﰲ ﻞ ﺧﺮ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺍﻟﺼﻔﺔ ﻓﻠﻴ ﻟﻠﺘﻌﺮﻳ ﺍ ﱠﺮﺩ ﺑـﻞ‬
‫ﻫﻲ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍ ﻌ ؛ ﻭﻫﻮ ﻣﺎ ﺩﻟ ﻋﻠﻴﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺳﺎﻣﻲ ﺘﻠ ﻋﻠﻰ ﺍﺗﻔﺎ ﺍ ﻌﺎ ‪ ،‬ﻭﻻ‬
‫ﺻﺔ؛ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺗﻠﻚ‬ ‫ﻳﺘﺼﻮﺭ ﺍﺧﺘﻼ ﺍﻟﺼﻔﺔ ﻣﻊ ﺍﺗﻔﺎ ﺍ ﻌ ‪ ،‬ﻭﻟﺬﺍ ﺗﻘﻊ ﺃﺩﻟﺔ ﺍﻷﻭﺻﺎ ﺧﺎ ﱠ‬
‫‪6‬‬
‫ﺍﻟﺼﻔﺔ ﻋﻠﻰ ﺍ ﺼﻮ "‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(175/2‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(464/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪،(274/3‬‬
‫ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1075/3‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(525/2‬ﻭﻗﺎﺭﻥ ﺑﺎﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(173/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.269 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،222 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(289/3‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1076/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ 233/1‬ﻭ‪ ،(304‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﻨ ﻮﻝ‪ 72 ،‬ﻭﺍ ﺴﺘﺼﻔﻰ‪ ،266 ،‬ﺍﺑـﻦ‬
‫ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1076/3‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،444 ،‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪.(131/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،222 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(289/3‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(248/1‬‬

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‫ﻭﻣﻦ ﺍﻟﻔﺮﻭ ﺃﻳﻀﺎ‪ ،‬ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻻﺳﻢ ﰲ ﻋُﺮ ﺍﻟﺸﺮ ﻻ ﻨﻊ ﻣﻦ ﺗﻌﻠﻘﻪ ﺑﻐﲑﻩ‪،‬‬
‫ﻓﺈﳚﺎﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻐﻨﻢ ﻻ ﻨﻊ ﻭﺟﻮ ﺎ ﰲ ﺍﻟﺒﻘﺮ ﻣﺜﻼ‪ ،‬ﻼ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﺼﻔﺔ ﻓﺈﱠﻧﻪ ﻨﻊ ﺗﻌﻠﻘﻪ‬
‫ﺑﻀﺪﻫﺎ‪ ،‬ﻛﺈﳚﺎﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺴﺎﺋﻤﺔ ﻓﺈﻧﻪ ﻳﻘﺘﻀﻲ ﺍ ﻨﻊ ﰲ ﺍ ﻌﻠﻮﻓﺔ‪ ،‬ﻓﻠﻮ ﺩﻝ ﺩﻟﻴﻞ ﺑﻌﺪ ﺫﻟـﻚ‬
‫‪1‬‬
‫ﻋﻠﻰ ﺇﳚﺎ ﺎ ﰲ ﺍ ﻌﻠﻮﻓﺔ‪ ،‬ﺧﺮﺝ ﺍﻟﻮﺟﻮﺏ ﻋﻦ ﺗﻌﻠﻘﻪ ﺑﺎﻟﺼﻔﺔ ﺇﱃ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﳑﱠﺎ ﻴﺰ ﺍﻟﺼﻔﺔ ﻋﻦ ﺍﻟﻠﻘﺐ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﲑﺍﺯﻱ ﻭﻏﲑﻩ ﻣﻦ ﺃﻥ ﺗﻌﻠﻴ ﺍﳊﻜـﻢ ﺑﺎﻟـﺼﻔﺔ‬
‫ﻳﻘﺘﻀﻲ ﺼﻴﺺ ﺍﺳﻢ ﻋﺎﻡ‪ ،‬ﻭﻻ ﺼﻴﺺ ﺇﻻ ﺎ ﻳﻘﺘﻀﻲ ﺍ ﺎﻟﻔﺔ ﻛﺎﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻟﻮ ﻗﻠﻨﺎ‬
‫ﺑﻌﺪﻡ ﺍﻟﺘ ﺼﻴﺺ ﺑﺎﻟﺼﻔﺔ ﻟﻜﺎﻥ ﺗﻄﻮﻳﻼ ﺑﻼ ﻓﺎﺋﺪﺓ‪ ،‬ﻼ ﺍﻻﺳﻢ ﻓﺈﱠﻧﻨﺎ ﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻟﻨـﺴﻨﺪ‬
‫‪2‬‬
‫ﺍﻟﻔﻌﻞ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ ﻻ ﻳﺼﺢ ﺍﻹﺳﻨﺎﺩ ﺑﺪﻭﻥ ﻣﺴﻨﺪ ﺇﻟﻴﻪ‪.‬‬
‫ﺃﺿ ﺇﻟﻴﻪ ﺃﻥ ﺍﻟﺬﺍﻛﺮ ﳊﻜﻢ ﺍﻟﻠﻘﺐ ﻻ ﻳﺴﺘ ﻀﺮ ﺣﻜﻢ ﺍ ﺴﻜﻮ ‪ ،‬ﻼ ﺍﻟـﺬﺍﻛﺮ‬
‫‪3‬‬
‫ﳊﻜﻢ ﺍﻟﻮﺻ ‪ ،‬ﻓﺎﻷﺻﻞ ﺍﺳﺘ ﻀﺎﺭﻩ ﳊﻜﻤﻪ ﺇﻻ ﺃﻥ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺧﻼﻓﻪ‪.‬‬
‫ﻟﻜ ﱠﻦ ﺃﻗﻮ ﻓﺎﺭ ﰲ ﺗﻘﺪﻳﺮﻱ؛ ﻫﻮ ﺃﻥ ﺍﻟﻠﻘﺐ ﻻ ﺇﺷﻌﺎﺭ ﻓﻴﻪ ﺑﺎﻟﻌِﻠﻴﱠﺔ‪ ،‬ﻟﻌـﺪﻡ ﺍ ﻨﺎﺳـﺒﺔ‪،‬‬
‫ﻼ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﻔﻴﻪ ﺭﺍﺋ ﺔ ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳊﻜﻢ ﻳﺪﻭﺭ ﻣﻊ ﻋﻠﺘﻪ‪ ،‬ﻓﻴﻠﺰﻡ ﻋـﺪﻡ‬
‫‪4‬‬
‫ﺍﳊﻜﻢ ﰲ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﻟﻌﺪﻡ ﺒﻮ ﻋﻠﺔ ﺍﳊﻜﻢ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳ ﻬﺮ ﺑﻮﺿﻮ ﺃﱠﻧﻪ ﻻ ﻭﺟﻪ ﻹﻟﺰﺍﻡ ﺍﻟﺒﺎﺟﻲ ﻟﻠﺠﻤﻬﻮﺭ ﺑﻘﻴﺎﺱ ﺍﻟـﺼﻔﺔ ﻋﻠـﻰ‬
‫ﺍﻟﻠﻘﺐ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜ ﻓﻘﺪ ﻗﻠﺒﻮﺍ ﺩﻟﻴﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﺎﺭ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪.‬‬
‫ﺏ ــ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﺟﻮﺍﺏ ﺧﺮ ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﻏﻠ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺫﻟﻜﻢ ﺃﱠﻧﻜـﻢ‬
‫ﺗﺘﻮﺻﻠﻮﻥ ﺇﱃ ﺍﻟﻌﻠﻢ ﻌ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﺎ ﻭﺿﻊ ﻟﻪ ﰲ ﺃﺻﻞ ﺍﻟﺘ ﺎ ﺐ ﺑﺎﳊﺎﺻﻞ ﻣـﻦ ﻓﺎﺋﺪﺗـﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻋﻜ ﺍﻟﻮﺍﺟﺐ ﻭﻗﻠﺒﻪ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﺑﻔﺎﺋﺪﺓ ﺍﻟﻜﻼﻡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌـﺪ ﺍﻟﻌﻠـﻢ ﻌـ‬
‫‪5‬‬
‫ﺍ ﻄﺎﺏ ﰲ ﻣﻮﺍﺿﻌﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﺬﺍ ﻠﻴ ﺎﻫﺮ"‪.‬‬

‫‪ 222‬ﻭﺍﻟﻠﻤﻊ‪ ،108 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(289/3‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪،‬‬

‫‪ ،222‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿـﺢ )‪ ،(289/3‬ﺃﺑـﻮ ﻳﻌﻠـﻰ‪ :‬ﺍﻟﻌـﺪﺓ )‪،(465/2‬‬ ‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪،‬‬
‫ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪.239 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1076/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﻔﺮﻭ )‪.(72/2‬‬
‫‪.269‬‬ ‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(525/2‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(254/3‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪،‬‬

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‫ﻭﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﱠﻧﻨﺎ ﺃ ﺒﺘﻨﺎ ﺍﻟﻮﺿﻊ ﺑﻄﺮﻳ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻟﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻻ ﺑﺎﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻫﻮ ﻣـﺎ‬
‫ﺃﻓﺎﺩﻧﺎ ﱠﻨﺎ ﺃﻥ ﻛﻞ ﻣﺎ ﻻ ﻓﺎﺋﺪﺓ ﻟﻠﻔ ﺳﻮﺍﻩ؛ ﺗﻌﱠﻴﻦ ﻛﻮﻧﻪ ﻣﺮﺍﺩﺍ ﻣﻦ ﺍﻟﻠﻔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟ ﻦ ﻳﻜﻔﻴﻨﺎ‪،‬‬
‫ﻭ ﱠﳑﺎ ﻳ ﻛﺪ ﻫﺬﺍ ﺃﻥ ﺩﻻﻟﺔ ﺍﻹ ﺎﺀ؛ ﻭﻫﻲ ﺍﻗﺘﺮﺍﻥ ﺍﳊﻜﻢ ﺑﻮﺻ ‪ ،‬ﻟﻮ ﻳﻜﻦ ﻋﻠﺔ ﻓﻴـﻪ ﻟﻜـﺎﻥ‬
‫‪1‬‬
‫ﺍﻻﻗﺘﺮﺍﻥ ﺑﻪ ﺑﻌﻴﺪﺍ‪ ،‬ﻗﺪ ﺒﺘ ﺑﺎﻻﺳﺘﺒﻌﺎﺩ‪ ،‬ﺭﻏﻢ ﺃﱠﻧﻬﺎ ﻣﻦ ﺍ ﻨﻄﻮ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻓﻬﺬﻩ ﺃﻭﱃ‪.‬‬
‫ﻭﻋﻠﻰ ﻓﺮ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﱠﻧﻨﺎ ﺍﺳﺘﺪﻟﻠﻨﺎ ﺑﺎﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ؛ ﻓﻬﺬﺍ ﻋﻨﺪﻧﺎ ﺟﺎﺋﺰ ﻏﲑ ﳑﺘﻨﻊ ﰲ‬
‫ﺮﰲ ﺍﻟﱠﻨﻔﻲ ﻭﺍﻹ ﺒﺎ ‪ ،‬ﻓﺈﱠﻧﻨﺎ ﺍﺳﺘﺪﻟﻠﻨﺎ ﻋﻠﻰ ﻋﺪﻡ ﺇﻟﻪ ﺎﻥ ﺑﻌﺪﻡ ﻭﻗﻮ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﺗﻘـ ﱠﺮﺭ ﺃﻥ‬
‫ﻛﻼﻡ ﺍﷲ ‪ Υ‬ﻻ ﻠﻮﺍ ﻣﻦ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺃﱠﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻟﺘ ﺼﻴﺼﻪ ﺑﺎﻟﺼﻔﺔ ﺳﻮ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﳊﻜﻢ‪،‬‬
‫‪2‬‬
‫ﻓﻴﻠﺰﻡ ﻣﻨﻪ ﺫﻟﻚ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﺝ ــ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪..." :‬ﻭﺟﻮﺍﺏ ﺎﻟ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻟﺘﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ ﻓﻮﺍﺋﺪ ﻏﲑ ﻣـﺎ‬
‫ﺫﻛﺮ ؛ ﻭﺫﻟﻚ ﺃﱠﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻟﻮﺟﺐ ﻜﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﻤﻮﻡ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ‬
‫ﺍﻟﺴﺎﺋﻤﺔ ﻭﺍ ﻌﻠﻮﻓﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻻﺟﺘـﻬﺎﺩ ﺍﻟﱠﻨ ـﺮ‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺇ ﺒﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻜﻢ ﻟﻠﻤﻌﻠﻮﻓﺔ ﺃﻭ ﻧﻔﻴﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻏـﺮ ﺻـ ﻴﺢ‬
‫ﻭﺗﻌﺮﻳﺾ ﻟﺜﻮﺍﺏ ﺟﺰﻳﻞ ﻭﺭﻓﻊ ﻟﻠﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺩﺭﺟﺎ ‪ ،‬ﻭﻫﻮ ﻣﺮﺗﻔﻊ ﻋﻨﺪ ﺍﻟﻨﺺ ﰲ ﺍ ﻌﻠﻮﻓﺔ‬
‫ﻭﺍﻧﺘﻔﺎﺋﻬﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺃﺧﺮ ﻭﻫﻮ ﺃﱠﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺟﺎﺯ ﺃﻥ ﺺ ﺍﻟـﺴﺎﺋﻤﺔ‬
‫ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻳﺴ ﻟﻠﻤﺠﺘﻬﺪ ﺇﺳﻘﺎ ﺍﻟﺰﻛﺎﺓ ﻋﻨﻬﺎ ﺑـﻀﺮﺏ‬
‫‪3‬‬
‫ﻣﻦ ﺍﻟﻘﻴﺎﺱ "‪.‬‬
‫ﺼﻞ‪ ،‬ﻓﺄ ﱠﻣﺎ ﺍ ﻤﻞ ﻓﻘﺪ ﺍﺷـﺘﺮ ﻨﺎ ﰲ‬
‫ﻭ ﻜﻦ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻮﺍﺑﲔ؛ ﻤﻞ ﻭﻣﻔ ﱠ‬
‫ﺍﻟﻘﻴﺪ ﺧُﻠ ﱠﻮﻩ ﻣﻦ ﻓﺎﺋﺪﺓ ﺃﺧﺮ ﻏﲑ ﺇﻓﺎﺩﺓ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻫﺬﺍ ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﻮﺍﺋﺪ ﺍ ﺬﻛﻮﺭﺓ ﺃﻣﻮﺭ‬
‫‪4‬‬
‫ﻣﺘﻮ ﱠﻫﻤﺔ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﺎ ﺍﻷﻣﺮ ﺍ ﺘﻴﻘﻦ ﻭﺣ ﺍﻟ ﻦ ﺍﻟﺮﺍﺟﺢ‪.‬‬

‫ﺘﺼﺮ ﺍ ﻨﺘﻬﻲ )‪ ،(175/2‬ﺍﻟﺒﺪﺧـﺸﻲ‪ :‬ﻣﻨـﺎﻫ‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪ ،(1076/3‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ‬
‫ﺍﻟﻌﻘﻮﻝ )‪.(428/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.239 ،‬‬
‫‪،269‬‬ ‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(526/2‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(355/3‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪،‬‬
‫ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(176/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.240 ،‬‬

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‫ﺼﻞ؛ ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﺍﻹﻳﺮﺍﺩ ﺍﻷﻭﻝ "‪...‬ﺃﻥ ﺫﻟﻚ ﻓﺮ ﻋﻤﻮﻡ‪ ،‬ﻣﺜﻞ ﺍﻟﻐﻨﻢ ﰲ ﻗﻮﻟﻪ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍ ﻔ ﱠ‬
‫ﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ‪ ،‬ﺣ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﰲ ﺍﻟﻐﻨﻢ ﺳﻴﻤﺎ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ‪ ،‬ﻭﺫﻟﻚ ﱠﳑﺎ ﻳﻘﻞ‬ ‫‪ :‬ﰲ ﺍﻟﻐﻨﻢ ﺍﻟ ﱠ‬
‫ﺑﻪ ﺃﺣﺪ ﻓﻴﺠﺐ ﺭﺩﻩ‪ ،‬ﻭﻟﻮ ﺳﻠﻢ ﺍﻟﻌﻤﻮﻡ ﰲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻛﺎﻥ ﺧﺎﺭﺟﺎ ﻋﻦ ﻞ ﺍﻟﻨـﺰﺍ ؛ ﻷﻥ‬
‫ﺍﻟﻨـﺰﺍ ﻓﻴﻤﺎ ﻻ ﺷﻲﺀ ﻳﻘﺘﻀﻲ ﺍﻟﺘ ﺼﻴﺺ ﺳﻮ ﺎﻟﻔﺔ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﻟﻠﻤـﺬﻛﻮﺭ‪ ،‬ﻭﺩﻓـﻊ‬
‫‪1‬‬
‫ﻭﻫﻢ ﺍﻟﺘ ﺼﻴﺺ ﻓﺎﺋﺪﺓ ﺳﻮﺍﻫﺎ"‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﻋﻦ ﺍﻟﺜﺎ ﻓﺠﻮﺍﺑﻪ ﺃﱠﻧﻪ ﺑﺘﻘﺪﻳﺮ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻔﺮ ﻟ ﺻﻞ ﺮﺝ ﻋﻦ ﻞ ﻧﺰﺍﻋﻨﺎ‪ ،‬ﻭﺃﻣﱠـﺎ‬
‫ﺇﺫﺍ ﻳﺴﺎﻭ ﻓﻴﺘﻌﲔ ﺍﻟﺘ ﺼﻴﺺ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﱠﻧﻪ ﻻ ﺼﻴﺺ ﺇﻻ ﺎ ﻳﻘﺘﻀﻲ ﺍ ﺎﻟﻔﺔ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭ ﺼﻮ ﻗﻮﻟﻪ ﺃﻥ ﻓﺎﺋﺪﺓ ﺍﻟﺘ ﺼﻴﺺ ﺑﺎﻟﺬﻛﺮ؛ ﺃﻥ ﻳﺴﻌﻰ ﺍ ﺘﻬـﺪ ﺇﱃ ﺇﳊـﺎ‬
‫ﺍ ﺴﻜﻮ ﺑﺎ ﻨﻄﻮ ﲢﺼﻴﻼ ﻟﻠﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻓﺎﺋﺪﺓ ﺍﻟﺜﻮﺍﺏ ﻏﲑ ﺣﺎﺻﻠﺔ ﻣﻦ ﺟﻬﺔ‬
‫‪2‬‬
‫ﺍﻟﺘ ﺼﻴﺺ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻌﻠﻮﻣﺔ ﻭﻣﺘﻘﺪﻣﺔ ﻋﻨﻪ‪ ،‬ﻓﻠﻢ ﻳﺒ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻓﺎﺋﺪﺗﻪ ﺇﻓﺎﺩﺓ ﺍ ﺎﻟﻔﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‬
‫‪ 1‬ـ ﻧﻮﻗﺶ ﺍﺳﺘﺪﻻﻟﻪ ﺑ ﻳﺔ ﺍﻹﺳﺮﺍﺀ ﺃﻥ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻬﺎ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ؛ ﻻ ـﺮﺍﻡ ﺃﺣـﺪ‬
‫ﺷﺮﻭ ﻪ‪ ،‬ﻓﺈ ﱠﻣﺎ ﺃﻧﻪ ﺧﺮﺝ ﺮﺝ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﺃﻭ ﺃﱠﻧﻪ ﺍﺳﺘﻠﺰﻡ ﺣﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﺑﺎﺏ ﺍﻷﻭﻟﻮﻳـﺔ‪،‬‬
‫ﻛﻤﺎ ﻫﻮ ﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ ﻭ ﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇ ﱠﻣﺎ ﺃﱠﻧﻪ ﺫﻛﺮ ﳊﺎﺟﺔ ﺍ ﺎ ﺒِﲔ ﺇﻟﻴـﻪ‪ ،‬ﻓﻠﻤﱠـﺎ‬
‫ﻋﻤ ﺑﻠﻮﺍﻫﻢ ﺬﺍ ﺍﳉﺮﻡ‪ ،‬ﺫﻛِﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻟﻜﻮﻧﻪ ﺍﳊﺎﻣﻞ ﻢ‪ ،‬ﻻ ﺇﻓﺎﺩﺓ ﻟﻠﻤ ﺎﻟﻔﺔ‪ 3،‬ﻭﺑﻜـﻞ‬
‫ﻭﺟﻪ ﻣﻨﻬﺎ ﺃﺧﺬ ﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﻨ ﺃﺳﺘ ﻬﺮ ﺍﻟﻮﺟﻬﲔ ﺍﻷﻭﻟﲔ‪.‬‬
‫ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻟﻪ ﺇﻟﺰﺍﻣﻨﺎ ﺇﻓﺎﺩﺓ ﺍﻟﻘﻴﺪ ﻟﻠﻤ ﺎﻟﻔﺔ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﱠﻧﻨﺎ ﺃﺳﻘﻄﻨﺎ ﺍﻋﺘﺒﺎﺭﻩ ﰲ ﻫﺬﺍ ﺍ ﻮﺿﻊ‬
‫ﻟﻘﻴﺎﻡ ﺍ ﻌﺎﺭ ﻟﻪ‪ ،‬ﻓﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺩﺍﻝ ﻋﻨﺪﻧﺎ ﻋﻠﻰ ﺍ ﺎﻟﻔﺔ ﺣﻴ ﲡﺮﱠﺩ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻛﺎﻟﻌﻤﻮﻡ‬
‫ﻳﺪﻝ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻙ ﻋﻠﻰ ﺍﻻﺳﺘﻴﻌﺎﺏ ﺣﻴ ﲡﺮﱠﺩ ﻣﻦ ﺍ ﺼﺼﺎ ‪ ،‬ﻭﻻ ﻳﻘـﺪ ﰲ ﺣﺠﻴﺘـﻪ‬
‫‪4‬‬
‫ﻋﻨﺪﻙ ﺳﻘﻮ ﻪ ﰲ ﺑﻌﺾ ﺍ ﻮﺍ ﻦ ﻟﻘﻴﺎﻡ ﺍ ﺼﺺ‪ ،‬ﻓﺠﻮﺍﺑﻚ ﻋﻦ ﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺑﻨﺎ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(176/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(467/2‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(176/2‬ﺍﺑـﻦ ﻣﻔﻠـﺢ‪ :‬ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫)‪.(1078‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(151/1‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﻮﺻﻮﻝ‪ ،174 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜـﺎﻡ )‪،(54/2‬‬
‫ﺍﻹﺳﻨﻮﻱ‪ :‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ )‪ ،(217/2‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ )‪ ،(373/1‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(240/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(268/2‬ﺍ ﺎﺯﺭﻱ‪ :‬ﺑﺮﻫﺎﻥ ﺍﻷﺻﻮﻝ‪.340 ،‬‬

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‫‪ 2‬ـ ﻳﻨﺎﻗﺶ ﺍﺳﺘﺪﻻﻟﻪ ﺑ ﻳﺔ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﰲ ﺍﻋﺘﺮﺍﺿﻚ ﺟﻮﺍﺑﺎ ﻟﻨﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺍ ﻳﺔ ﻧﱠﺒﻪ ﻋﻠﻰ ﺣﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﺑﺎﻷﻋﻠﻰ ﻋﻠﻰ ﺍﻷﺩ ‪ ،‬ﻓ ﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻞ‬
‫ﻧﺰﺍﻋﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﺒﻌﺎ ﺇﻥ ﺳﻠﻤﻨﺎ ﻟﻪ ﺬﺍ ﺍﻟﻮﺟﻪ؛ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ‪ ،‬ﺍﺳـﺘﺪﻟﻮﺍ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍ ﻳﺔ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺟﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻣﻦ ﺑﻌﺾ ﻣﺎ ﻭﻗﻔ ﻋﻠﻴﻪ ﻣﺎ ﻳﺄ ‪:‬‬
‫ﺬﻩ ﺍ ﻳﺔ‬ ‫ﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﻠﻢ ﻳﺼﺐ ﺍﳊ ‪ :‬ﻗﺪ ﺍﺣﺘ ﱠ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺒﺪ‬ ‫ـ‬ ‫ﺃ‬
‫ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺘﻬﺪ ﻣﺼﻴﺐ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻌ ﺳﻘﻮ ﺍﻹ ﻋﻨﻪ ﺇﺫﺍ ﺃﺧﻄﺄ؛ ﻷﻥ ﺍﷲ ‪ Υ‬ﺷﺮ‬
‫ﺣﺼﻮﻝ ﺍﻟﻮﻋﻴﺪ ﺑﺘﺒﲔ ﺍ ﺪ ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ ﻳﻘﺘﻀﻲ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻮﻋﻴﺪ ﺇﺫﺍ ﺼﻞ ﺍﻟﺘﺒﲔ‪.‬‬
‫ﻭﻗﺪ ﺗﻮﺍ ﺄ ﻛﻠﻤﺔ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺭﺩ ﻫﺬﺍ ﺍ ﺬﻫﺐ‪ ،‬ﻷﱠﻧﻪ ﻳﺘﻌﺎﺭ ﻣـﻊ ﺍﻟﻨـﺼﻮ‬
‫ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﻔﺮ ﻏﲑ ﺍ ﺴﻠﻤﲔ‪ ،‬ﺩﻭﻥ ﺗﻔﺮﻳ ﺑﲔ ﻣﻘﻠﺪ ﺃﻭ ﺘﻬﺪ ﺃﻭ ﻋﺎﺭ ﻣﻌﺎﻧـﺪ‪،‬‬
‫ﻭﺇﻻ ﻟﺰﻣﻨﺎ ﺍﳊﻜﻢ ﺑﺈﺳﻼﻡ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃ ﻬﺮ ﺍﻟﺒﺎ ﻞ‪ 1،‬ﻭﻻ ﻔﻰ ﻋﻠﻴﻚ ﺃﻥ‬
‫ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﺎ ﻠﺔ ﻣﻦ ﺩﻻﺋﻞ ﺑﻄﻼﻥ ﺍ ﻠﺰﻭﻡ‪.‬‬
‫ﺏ ـ ﺍﺷﺘﺮﺍ ﺍﻟﻨ ﺮ ﻟﺘﺼﺤﻴﺢ ﺍﻻﻋﺘﻘﺎﺩ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪" :‬ﺍ ﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﱠﻧﻪ ﻻ ﻜـﻦ‬
‫ﺗﺼ ﻴﺢ ﺍﻟﺪﻳﻦ ﺇﻻ ﺑﺎﻟ ﱠﺪﻟﻴﻞ ﻭﺍﻟﱠﻨ ﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺫﻟﻚ ﺃﱠﻧﻪ ﺗﻌﺎﱃ ﺷﺮ ﺣﺼﻮﻝ ﺍﻟﻮﻋﻴﺪ ﺑﺘﺒﻴﲔ‬
‫‪2‬‬
‫ﺍ ﺪ ‪ ،‬ﻭﻟﻮ ﻳﻜﻦ ﺍ ﺪ ﻣﻌﺘ ﺍ ﰲ ﺻ ﱠﺔ ﺍﻟﺪﻳﻦ ﻭﺇﻻ ﻳﻜﻦ ﺬﺍ ﺍﻟﺸﺮ ﻣﻌ "‪.‬‬
‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺑﺎ ﻞ؛ ﻷﻥ ﺗﺼ ﻴﺢ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻥ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﺮ ﻧﻴﺔ ﻭﺑﻴﺎﻧِﻬﺎ ﻣﻦ ﺍﻟﺴﱠﻨﺔ ﺍﻟﻨﺒﻮﱠﻳﺔ‪،‬‬
‫ﻭﺍﻟﻨﺼﻮ ﰲ ﻫﺬﺍ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ؛ ﻭﻟﺬﺍ ﺍﺟﺘﻤﻌ ﻛﻠﻤﺔ ﺍ ﻘﻘﲔ ﻋﻠﻰ ﺭﺩ ﻫﺬﺍ ﺍ ﺬﻫﺐ‪،‬‬
‫ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﻮﺍﻓ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍ ﺸﺮﺏ ﺍﻻﻋﺘﻘﺎﺩﻱ؛ ﻳﻘﻮﻝ ﺍﻟﺴﻤﻨﺎ ‪" :‬ﺇﻥ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺑﻘﻴ ﰲ‬
‫ﻣﻘﺎﻟﺔ ﺍﻷﺷﻌﺮﻱ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍ ﻌﺘﺰﻟﺔ"‪ 3،‬ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺃﺳـﺮﻓ ﺎﺋﻔـﺔ ﻓﻜﻔـﺮﻭﺍ ﻋـﻮﺍﻡ‬
‫ﺍ ﺴﻠﻤﲔ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﻳﻌﺮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻷﺩﻟﺔ ﺍﻟ ﺣ ﱠﺮﺭﻭﻫﺎ ﻓﻬـﻮ ﻛـﺎﻓﺮ!‪،‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،349 ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،326 ،‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺮﻳ ﺍ ﺠـﺮﺗﲔ‪،‬‬
‫‪ ،337‬ﺍﻟﺮﺍﺯﻱ‪ :‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ )‪ ،(44/6‬ﺍﻟﺒﺎﺑﻄﲔ‪ :‬ﺣﻜﻢ ﻣﻦ ﻳﻜﻔﺮ ﻏﲑﻩ ﻣﻦ ﺍ ﺴﻠﻤﲔ )‪.(515/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺮﺍﺯﻱ‪ :‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ )‪.(45/6‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(349/13‬‬

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‫ﺼﺔ ﺑﺸﺮﺫﻣﺔ ﻳﺴﲑﺓ ﻣﻦ ﺍ ـﺘﻜﻠﻤﲔ"‪ 1،‬ﻭﻫـﻮ‬
‫ﻓﻀﻴﻘﻮﺍ ﺭ ﺔ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﳉﱠﻨﺔ ﺘ ﱠ‬
‫‪2‬‬
‫ﺍﺧﺘﻴﺎﺭ ﺃ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﺃﻳﻀﺎ‪.‬‬
‫ﻜﻢ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﻮﻗﻊ ﰲ ﻣﻜﻔﺮ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻔﻴﺔ‪ :‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﱠـﺔ‪:‬‬ ‫ـ‬ ‫ﺝ‬
‫"ﻭﺃ ﱠﻣﺎ ﺍﻟﺘﻜﻔﲑ؛ ﻓﺎﻟﺼﻮﺍﺏ ﺃﻥ ﻣﻦ ﺍﺟﺘﻬﺪ ﻣﻦ ﺃ ﱠﻣﺔ ﻤﺪ ‪ ε‬ﻭﻗﺼﺪ ﺍﳊ ﻓﺄﺧﻄﺄ‪ ،‬ﻳﻜﻔﺮ ﺑـﻞ‬
‫ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﺄﻩ‪ ،‬ﻭﻣﻦ ﺗﺒﱠﻴﻦ ﻟﻪ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﺸﺎ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍ ـﺪ‬
‫‪3‬‬
‫ﻭﺍﱠﺗﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍ ﻣﻨﲔ ﻓﻬﻮ ﻛﺎﻓﺮ‪." ...‬‬
‫ﻭﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺟﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻟﻮ ﺍﻟﺘُﺰﻣ ﻣﺎ ﻓﺸﺎ ﺍﻟﺘﻜﻔﲑ ﺑﲔ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍ ـﺴﻠﻤﲔ‪،‬‬
‫ﻭﻟﻌﻞ ﺃﻗﺮﺏ ﻣﺜﻞ ﺎ‪ ،‬ﻣﺴﺄﻟﺔ ﺃﻣﱠﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪ ε‬ﺍﻟ ﻣ ﱠﺮ ‪.‬‬
‫ﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻳﻦ ﺗﺒﻠ ﻪ ﺍﳊ ﺔ ﻣﻦ ﻴﺚ ﺍﻟ ﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪:‬‬ ‫ـ‬ ‫ﺩ‬
‫ﻗﺪ ﺍﺳﺘﺪﻝ ﻤﺪ ﻋﺒﺪﻩ ﺬﻩ ﺍ ﻳﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺑﻘـﻲ ﻣﺘﻮﺟﻬـﺎ ﺇﱃ‬
‫‪4‬‬
‫ﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻓﻠﻢ ﻳ ﻬﺮ ﻟﻪ ﺍﳊ ‪ ،‬ﻓﻬﻮ ﻣﻌﺬﻭﺭ ﻏﲑ ﻣ ﺍﺧﺬ‪.‬‬
‫ﻭﻗﺪ ﻳُﺘﻮﻫﱠﻢ ﺃﻥ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻫﻲ ﻋﲔ ﺍ ﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻲ ﻣﻨﻔﻜـﺔ ﻋﻨـﻬﺎ ـﺎﻡ‬
‫ﺍﻻﻧﻔﻜﺎﻙ؛ ﻷﻥ ﻣُﺮﺍﺩﻧﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻓﺠﺎﺭﱠﻳﺔ ﻋﻠـﻰ ـﺎﻫﺮ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻧﻌﺎﻣﻞ ﻣﻦ ﺗﺘﺒﲔ ﻟﻪ ﺍ ﺪﺍﻳﺔ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺃ ﱠﻣﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍ ﺧﺮﺓ ﻓﻘـﺪ‬
‫‪5‬‬
‫ﻳﻌﺬﺭﻩ ﺍﷲ ﻟﻘﻴﺎﻡ ﺍ ﺎﻧﻊ ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺘﺒﻴُﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‪.‬‬
‫ﻭ ﺼﻮﻝ ﺍﻟﻘﻮﻝ ﺃﱠﻧﻪ ﻻ ﻣﻌﺘﺼﻢ ﻟﻠﺒﺎﺟﻲ ﺬﻩ ﺍ ﻳﺔ ﰲ ﺇﺑﻄﺎﻝ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪ 3‬ـ ﺍﻋﺘﺮ ﻋﻠﻴﻪ ﺍﺳﺘﺪﻻﻟﻪ ﺪﻳ ﺍﺑﻦ ﺃ ﺃﻭ ﻣﻦ ﻋ ﱠﺪﺓ ﺃﻭﺟﻪ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃ ـ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍ ﺣﺎﺩ ﺍﻟ ﻻ ﻳﻘﻊ ﺍﻟﻌﻠﻢ ﺎ ‪ ،‬ﻭﻻ ﺗﺜﺒ ﺎ ﺍﻟﻠﻐﺔ ﻓﻴﻤﺎ ﺮﻳﻘـﻪ‬
‫ﺍﻟﻌﻠﻢ؛ ﻭﻫﺬﺍ ﺇﻟﺰﺍﻡ ﻟﻠﺒﺎﺟﻲ ﺎ ﺍﻋﺘﺮ ﺑﻪ ﻋﻠﻰ ﺍﳉﻤﻬﻮﺭ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻛﻤﺎ ﺳﻴﺄ ﺑـﺈﺫﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ 6،‬ﻭﻋﻠﻴﻪ ﻓﺠﻮﺍﺑﻪ ﻫﻨﺎ ﺟﻮﺍﺏ ﻟﻨﺎ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(349/13‬ﻓﻘﺪ ﺃ ﺎﻝ ﻧﻔﺴﻪُ ﰲ ﺩﺣﺾ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻜﻼﻣﻴﺔ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(320/8‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻤﻮ ﺍﻟﻔﺘﺎﻭ )‪.(180/12‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺭﺷﻴﺪ ﺭﺿﺎ‪ :‬ﺗﻔﺴﲑ ﺍ ﻨﺎﺭ )‪.(410/5‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺮﻳ ﺍ ﺠﺮﺗﲔ‪.339 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(527/2‬‬

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‫ﻣﻦ ﻗﺒـﻞ‬ ‫ﺏ ـ ﻧﺴﻠﻢ ﺃﱠﻧﻪ ﻳﻔﻬﻢ ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺍ ﺴﻜﻮ ﻭﺍ ﺬﻛﻮﺭ؛ ﻟﻜﱠﻨﻪ ﻗﺪ ﻋﻮﺭ‬
‫‪1‬‬
‫ﻏﲑﻩ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ؛ ﻓﻠﻴ ﺍﻷﺧﺬ ﺑﻘﻮﻟﻪ ﺑﺄﻭﱃ ﺑﺎﻷﺧﺬ ﻣﻦ ﻗﻮﻝ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ‪.ψ‬‬
‫ﻳﻔﻬﻢ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻏﲑ ﺃﱠﻧﻪ ﻳﻔﻬﻢ ﺫﻟﻚ ﻣﻦ ﺮﻳ ﺍﻟﻠﻐﺔ؛‬ ‫ﺝ ـ ﻧﺴﻠﻢ ﻟﻚ ﺑﺄﻥ ﺃ ﺃﻭ‬
‫ﻭﺇﱠﻧﻤﺎ ﺑﺘﻮﻗﻴ ﻣﻦ ﺍﻟﻨ ‪ ،ε‬ﻓ ﺮﺝ ﺬﺍ ﻋﻦ ﻞ ﻧﺰﺍﻋﻨﺎ‪ ،‬ﻓﻘﺪ ﺭُﻭﻱ ﺑﻠﻔ ‪ " :‬ﻰ ﺭﺳـﻮﻝ ﺍﷲ‬
‫‪ ε‬ﻋﻦ ﻧﺒﻴﺬ ﺍﳉﺮ ﺍﻷﺧﻀﺮ ﻭﺍﻷﺑﻴﺾ "‪ 2،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ ..." :‬ﻓﺈﻥ ﻛﺎﻥ ﻔﻮ ﺎ ﻓﻔـﻲ ﺍﻷ ﱠﻭﻝ‬
‫‪3‬‬
‫ﺍﺧﺘﺼﺎﺭ"‪.‬‬
‫ﻭ ﻜﻦ ﺃﻥ ﻳُﺠﺎﺏ ﻋﻨﻪ ﺑﺄﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻭﺍﻟﺒ ﺎﺭﻱ ﻋﺎ ﺇﺫﺍ ﺭﻭ ﺑﺎ ﻌ ‪،‬‬
‫ﻭﺯﻳﺎﺩﺓ ﺍﻷﺑﻴﺾ ﻣُﺪﺭﺟﺔ‪ ،‬ﻓﻼ ﺣﺠﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻳﻔﻬﻢ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻟﻜ ﱠﻦ ﻣﻨﺎ ﺍﻟﱠﻨﻬـﻲ ﻋﻨـﺪﻩ ﻫـﻮ‬ ‫ﺩ ــ ﻧﺴﻠﻢ ﻟﻚ ﺑﺄﻥ ﺍﺑﻦ ﺃ ﺃﻭ‬
‫ﺍﻹﺳﻜﺎﺭ ﻻ ﺍﻟﻠﻮﻥ؛ ﻭﺫﻟﻚ ﺃﻥ ﺍﳉﺮﺍﺭ ﺗﺴﺮ ﺍﻟﺘﻐﲑ ﺎ ﻳﻨﺒﺬ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﻳﺘﻐﱠﻴﺮ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﺑﻪ‬
‫ﻓﻨﻬﻮﺍ ﻋﻨﻬﺎ‪ ،‬ﻭﺭﺩ ﺍﻹﺫﻥ ﻢ ﰲ ﺍﻻﻧﺘﺒﺎﺫ ﰲ ﺍﻷﻭﻋﻴﺔ‪ ،‬ﺑﺸﺮ ﺃﻥ ﻻ ﻳﺸﺮﺑﻮﺍ ﻣﺴﻜﺮﺍ‪ ،‬ﻭﻳ ﻳﺪ‬
‫ﻫﺬﺍ ﺃﻥ ﺍﺑﻦ ﺃ ﺃﻭ ﻛﺎﻥ ﻳﺸﺮﺏ ﻧﺒﻴﺬ ﺍﳉﺮ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﺻ ﱠﺢ ﻫﺬﺍ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑـﻦ ﻣـﺴﻌﻮﺩ‬
‫‪4‬‬
‫ﻭ ﺎﻋﺔ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ﺃﱠﻧﻪ ﻛﺎﻥ ﻳﻨﺒﺬ ﻢ ﰲ ﺍﳉﺮ ﺍﻷﺧﻀﺮ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﺬﻛﺎﺭ )‪ ،(285/24‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(61/10‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺍﳉﺮ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﺫﻛﺮ ﺍﻷﻟﺒﺎ ﺃﻥ ﺯﻳﺎﺩﺓ ﺍﻷﺑﻴﺾ ﻣُﺪﺭﺟﺔ‪.‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(61/10‬‬
‫‪ 4‬ـ ﺭﻭ ﻫﺬﻩ ﺍ ﺎﺭ ﺍﺑﻦ ﺃ ﺷﻴﺒﺔ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺭﺧﺺ ﰲ ﻧﺒﻴﺬ ﺍﳉﺮ ﺍﻷﺧـﻀﺮ‪ ،‬ﺭﻗـﻢ ‪ 23897‬ﻭ‬
‫‪ 23902‬ﻭﺣﻜﻢ ﺍﺑﻦ ﺣﺠﺮ ﺑﺼ ﺘﻬﺎ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(61/10‬‬

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‫ﻓﻬﺬﻩ ﺍﻷﺟﻮﺑﺔ ﻣﻦ ﺣﻴ ﺍﺣﺘﺠﺎﺟُﻪ ﺑﻔﻬﻢ ﺍﺑﻦ ﺃ ﺃﻭ ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺇﻥ ﺭﺍﻡ ﺇﻟﺰﺍﻣﻨﺎ ﺍﻟﻘﻮﻝ‬
‫ﻔﻬﻮﻣﻪ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﻣﻦ ﻧﺎﺣﻴﺘﲔ؛ ﺍﻷﻭﱃ ﺃﻥ ﺍﻟﻮﺻ ﺑﺎ ﻀﺮﺓ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ ﻟﻜﻮﻧﻪ ﺷﺎﺋﻌﺎ ﰲ‬
‫ﺟﺮﺍﺭﻫﻢ‪ ،‬ﻓﻜﺎﻥ ﺫﻛﺮﻩ ﻟﺒﻴﺎﻥ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻻ ﻟﻼﺣﺘﺮﺍﺯ‪.‬‬
‫ﻭﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﱠﻧﻪ ﺧﺮﺝ ﺟﻮﺍﺑﺎ ﻋﻠﻰ ﺳ ﺍﻝ‪ ،‬ﻓﻜﺄﱠﻧﻪ ﺳ ﻞ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻨﺒﺬﻭﺍ ﻓﻴﻪ‪،‬‬
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‫ﻓﻨﻘﻠﻪ ﺍﻟ ﱠﺮﺍﻭﻱ ﺑﻘﻮﻟﻪ‪ :‬ﻰ ﻋﻦ ﺍﳉﺮ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪.‬‬
‫ﻭﻛﻼ ﺍﻟﻮﺟﻬﲔ ﻨﻌﺎﻥ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻣﻦ ﻓﻼ‬
‫ﻣﺘﻤﺴﻚ ﻟﻠﺒﺎﺟﻲ ﺬﺍ ﺍﳊﺪﻳ ‪.‬‬
‫‪ 4‬ـ ﻳﻨﺎﻗﺶ ﺍﺳﺘﺪﻻﻟﻪ ﺪﻳ ﻋﺎﺋﺸﺔ ﻣﻦ ﻋ ﱠﺪﺓ ﺃﻭﺟﻪ‪:‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﺬﻛﺎﺭ )‪ ،(285/24‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(61/10‬‬

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‫ﺍ ﺣﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻧﻜﺮﻩ‬ ‫ﺍﻟﻠﻐﺔ ﻓﻴﻤﺎ ﺮﻳﻘﻪ ﺍﻟﻌﻠﻢ‬ ‫ﺃ ـ ﻳﻠﺰﻡ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻫﺬﺍ ﺇ ﺒﺎ‬
‫ﻋﻠﻰ ﺎﻟﻔﻴﻪ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﻋﻦ ﻫﺬﺍ ﺟﻮﺍﺏ ﻟﻨﺎ‪.‬‬
‫ﺏ ـ ﺍﺣﺘ ﱠ ﻋُﺮﻭﺓ ﻟ ﺑﺎﺣﺔ ﺑﺎﻗﺘﺼﺎﺭ ﺍ ﻳﺔ ﻋﻠﻰ ﺭﻓﻊ ﺍﻹ ﻭﺍﳉﻨﺎ ؛ ﻷﻥ ﺭﻓﻊ ﺍﻹ ﻋﻼﻣﺔ‬
‫ﺍ ﺒﺎ ‪ ،‬ﻭ ﻞ ﺟﻮﺍﺏ ﻋﺎﺋﺸﺔ ﺃﻥ ﺍ ﻳﺔ ﺳﺎﻛﺘﺔ ﻋﻦ ﺍﻟﻮﺟﻮﺏ ﻭﻋﺪﻣﻪ‪ ،‬ﻣﺼﺮﺣﺔ ﺑﺮﻓﻊ ﺍﻹ ﻋﻦ‬
‫ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺍ ﺒﺎ ﻓﻴ ﺘﺎﺝ ﺇﱃ ﺭﻓﻊ ﺍﻹ ﻋﻦ ﺍﻟﺘﺎﺭﻙ‪.‬‬
‫ﺴﺎﺋﻠﲔ؛ ﻭﺃ ﱠﻣﺎ ﺍﻟﻮﺟﻮﺏ ﻓﻴﺴﺘﻔﺎﺩ ﻣﻦ ﺩﻟﻴﻞ‬
‫ﻭﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﺑﺬﻟﻚ ﻣﻄﺎﺑﻘﺔ ﺟﻮﺍﺏ ﺍﻟ ﱠ‬
‫ﺧﺮ‪ ،‬ﻭﻻ ﺘﻨﻊ ﺍﺟﺘﻤﺎ ﻭﺟﻮﺏ ﺍﻟﻔﻌﻞ‪ ،‬ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﻣﺘﻨﺎ ﺇﻳﻘﺎﻋﻪ ﻋﻠﻰ ﺻﻔﺔ ﺼﻮﺻﺔ‪ ،‬ﻭﻻ‬
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‫ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ ﻧﻔﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻲ ﺍﻹ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﻧﻔﻲ ﺍﻹ ﻋﻦ ﺍﻟﺘﺎﺭﻙ‪،‬‬
‫ﻭﺃﻧ ﺧﺒﲑ ﺑﺄﻥ ﻣﻦ ﻣﻮﺍﻧﻊ ﺍ ﻔﻬﻮﻡ ﻭﺭﻭﺩﻩ ﺟﻮﺍﺑﺎ ﻋﻠﻰ ﺳ ﺍﻝ‪.‬‬
‫ﺝ ـ ﻧﺴﻠﻢ ﻟﻠﺒﺎﺟﻲ ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺗﻔﻬﻢ ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺣﻜﻢ ﺍ ﻨﻄـﻮ‬
‫ﻭﺍ ﺴﻜﻮ ‪ ،‬ﻭ ﺎﻟﻔﻪ ﰲ ﻣﺄﺧﺬﻩ؛ ﻓﻬﻲ ﺇﱠﻧﻤﺎ ﺍﺳﺘﻨﺪ ﰲ ﺫﻟﻚ ﺇﱃ ﺳﺒﺐ ﺍﻟﻨـﺰﻭﻝ؛ ﺍﻟﺬﻱ ﺩﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻷﻧﺼﺎﺭ ﺗﺄ ﻤﻮﺍ ﻣﻦ ﺍﻟﺴﻌﻲ ﺑﻴﻨﻬﻤﺎ ﻷﻧﱠﻪ ﻣﻦ ﻣﻮﺭﻭ ﺍﳉﺎﻫﻠﻴﺔ‪ 2،‬ﻻ ﺃﻧﱠﻬﺎ ﻻ ﲢﺘ ﺑﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ‪.‬‬
‫ﺎﻟﻔﺔ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼ ﺎﺑﺔ ﺎ‪ ،‬ﻓﻀﻼ ﻋﻦ‬ ‫ﺩ ـ ﺇﻥ ﺻﺢ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ‪،‬‬
‫ﻣﻌﺎﺭﺿﺘﻪ ﻟﻠﻤﺮﻓﻮ ﺇﱃ ﺍﻟﻨ ‪.ε‬‬
‫ﺎ ﺻ ﱠﺢ ﻋﻨﻬﺎ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎ ﻔﻬﻮﻡ ‪،‬ﻛﻤﺎ ﺳﻴﺄ ﰲ ﻣـﺴﺄﻟﺔ ﻧـﺴ‬ ‫ﺫ ـ ﺃﻥ ﻫﺬﺍ ﺎﻟ‬
‫ﺇﳚﺎﺏ ﺍﻻﻏﺘﺴﺎﻝ ﻣﻦ ﺍﻹﻧﺰﺍﻝ ﻓﻘ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﺍﻟﻜﻠﻮﺫﺍ ﺃﺻﻼ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻔـﻬﻮﻡ‬
‫ﺐ ﻋﻠﻴﻨﺎ ﻭﺭﻭﺩﻩ ﺑﺼﻴﻐﺔ ﺍﻟﺸﺮ ؛ ﻷﻥ ﻣﺮﺟﻊ ﺍﻟﺸﺮ ﺇﱃ ﺍﻟﻮﺻ ﻋﻨﺪ‬ ‫ﺍﻟﺼﻔﺔ‪ 3،‬ﻭﻻ ﻳﺸﻐ ُ‬
‫ﺍﻟﺘ ﻘﻴ ‪ ،‬ﻭﺣ ﻭﺇﻥ ُﻳﺴﻠﻢ ﻫﺬﺍ‪ ،‬ﻓﻬﻮ ﺩﺍﻝ ﻋﻠﻰ ﺃﱠﻧﻬﺎ ﺗﺮ ﺍﻟﻘﻮﻝ ﺑﺄﺻﻞ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﻜﻔﻴﻨﺎ ﰲ ﺭﺩ ﺩﻋﻮ ﺍﻟﺒﺎﺟﻲ ﺃﱠﻧﻬﺎ ﺗﻔﻬﻢ ﺍ ﺎﻟﻔﺔ‪.‬‬
‫‪ 5‬ـ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺒﺎﺟﻲ ﺪﻳ ﺍﻟﺼ ﺎﺑﻴﺔ ﰲ ﺍﺣﺘﺴﺎﺏ ﺍﻹ ﻨﲔ‪ ،‬ﺃﱠﻧﻪ ﺩﻟﻴﻞ ﻟﻨﺎ‬
‫ﻻ ﻋﻠﻴﻨﺎ؛ ﺫﻟﻚ ﺃﻧﱠﻪ ﻟﻮ ﻳﻜﻦ ﻣﺘﻘﺮﺭﺍ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻌﺪﺩ ﺩﺍﻝ ﻋﻠﻰ ﺃﻥ ﻏﲑﻩ ﻼﻓﻪ ﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(47/1‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(499/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻴﻮ ﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ )‪ ،(86/1‬ﻋﻨﺎﻳﺔ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻨـﺰﻭﻝ ﺍﻟﻘﺮ ‪ 30 ،‬ﻭ‪.35‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(207/2‬‬

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 ‫ﻛﺎﻥ ﻟﺴ ﺍ ﺎ ﻣﻦ ﻣﻌ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﺰ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺒﺎﺟﻲ ﲢﻜﻢ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻗﺪ ﻳﺴﻮ‬
‫ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻻ ﻋﻠﻰ ﻣﺬﻫﺒﻨﺎ‪ ،‬ﻭﻻ ُﻳﻌﺘﺮ ﻋﻠﻴﻨﺎ ﺑﺄﻧﱠﻬﺎ ﺍﺳﺘﻔﻬﻤ ؛ ﻭﻫﻮ ﻣﺎ ﻳﺘﻨﺎ ﻣﻊ ﺍﻟﺪﻻﻟﺔ‬
‫ﻋﻠﻰ ﺍ ﺎﻟﻔﺔ ﺍﻟ ﺗﺰﻋﻤﻬﺎ؛ ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﻋﻨﺪﻧﺎ ﻣﻔﻴﺪ ﻟﻠ ﱠﻦ ﻻ ﻟﻠﻘﻄﻊ‪ ،‬ﻭﻣﻦ‬
‫ﻓﺎﻻﺳﺘﻔﻬﺎﻡ ﻠﺒﺎ ﻟ ﻭﺿﺢ ﻻ ﻳﻨﺎﻓﻴﻪ‪.‬‬
‫‪ 6‬ـ ﻧﻮﻗﺶ ﻗﻮﻟﻪ ﺑﺄﻥ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﺼﻔﺔ ﻛﺎﻟﺘﻌﻠﻴ ﺑﺎ ﻣﻦ ﻋﺪﱠﺓ ﺃﻭﺟﻪ‪:‬‬
‫ﻭﺍﻷﻣﺮ؛‪ 1‬ﻭ ﺬﺍ ﻓﺈﻥ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺃ ـ ﺃﻧﱠﻪ ﻻ ﻓﺮ ﻋﻨﺪﻧﺎ ﰲ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﺼﻔﺔ ﺑﲔ ﺍ‬
‫ﺍﳊﻨﻔﻲ ﺗﺸﻤ ﺰ ﻧﻔﺴﻪ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻀﻼﺀ‪ ،‬ﻻ ﻟﻮﺻﻔﻨﺎ ﻢ ﺑﺬﻟﻚ‪ ،‬ﺑﻞ ﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻹﺷﻌﺎﺭ ﺑﺴﻠﺐ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﱠﳑﺎ ﻻ ﺘﻠ ﻓﻴﻪ ﺍﻷﻣﺮ ﻭﺍ ﻋﻨﺪﻧﺎ‬
‫ﻭﻋﻨﺪﻩ‪ 2،‬ﻭﻻ ﺇﺧﺎﻝ ﺍﻟﺒﺎﺟﻲ ﺎﻟ ﺍﳊﻨﻔﻲ ﰲ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﻧﺎﺯ ﺍﻟﱠﻨﺎﻓﻮﻥ ﻟﻠﻤﻔﻬﻮﻡ ﰲ ﻫﺬﻩ ﺍ ﻼﺯﻣﺔ؛ ﻭﺑ ﱠﺮﺭﻭﺍ ﻧﻔﺮ ﻢ ﺑﺄﻥ ﺗﻘﺪ ﻏﲑﻫﻢ ﻋﻠﻴﻬﻢ‬
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‫ﻳﻮﻣ ﺇﱃ ﺍﺣﺘﻤﺎﻝ ﻧﻔﻲ ﺍﻟﻔﻀﻞ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ ﺩﻓﻌﺎ ﻟﺘﻮﻫﻢ ﻣﻦ ﻳﺮ ﺫﻟﻚ ﱠﳑﻦ ﺘ ﺑﺎ ﻔﻬﻮﻡ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺃﻥ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻ ﺍ ﺬﻛﻮﺭﺓ ﻣﻊ ﺇﻣﻜﺎ ﺎ ـ ﺇﻥ ﺩﻟ ﺍﻟﻘﺮﺍﺋﻦ ﻋﻠﻴﻬﺎ ـ ﻻ‬
‫ﻳﻀﲑﻧﺎ؛ ﻷﱠﻧﻪ ﻳﺘﻨﺎ ﻣﻊ ﻗﻄﻌﻴﺔ ﺍﻟ ﱠﺪﻟﻴﻞ ﻻ ﻨﻴﺘﻪ‪ 4،‬ﻭﻣﺎ ﻳﻌﻨﻴﻨﺎ ﰲ ﺍ ﻘﺎﻡ ﺍﻷﻭﻝ ﻫﻮ ﺃﻥ ﻓﻬﻤﻬﻢ‬
‫ﺎﻫﺮ‪.‬‬ ‫ﺍ ﺎﻟﻔﺔ ﰲ ﺍ‬
‫ﺏ ـ ﻟﻮ ﺳﻠﻤﻨﺎ ﺑﺬﻟﻚ ﰲ ﺍ ‪ ،‬ﻓﺈﱠﻧﻨﺎ ﻻ ﻧﺴﻠﻤﻪ ﰲ ﺍﻷﻣﺮ؛ ﻷﱠﻧﻪ ﻗﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﻭﻫﻮ‬
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‫ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻩ ﳑﺘﻨﻊ‪.‬‬
‫ﺝ ـ ﺑﺘﻘﺪﻳﺮ ﺻ ﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺎﻟﻔﺮ ﺑﻴﻨﻬﻤﺎ ﺎﻫﺮ‪ ،‬ﻓﻘﻮﻟﻚ‪ :‬ﺭﺃﻳ ﳊﻤﺎ ﺮﻳﺎ‪،‬‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺇﺧﺒﺎﺭ ﻋ ﱠﻤﺎ ﺷﺎﻫﺪﺗﻪ ﻭﻋﻠﻤﺘﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻋﺪﻡ ﻣﺸﺎﻫﺪﺗﻚ ﺎ ﻟﻴ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(286/3‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(57/2‬ﺍﻟﺘﻔﺘﺎﺯﺍ ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺘﻔﺘﺎﺯﺍ ﻋﻠﻰ ﺷـﺮ‬
‫ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(179/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1085/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(57/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(287/3‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1079/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(177/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1079/3‬‬
‫‪ 4‬ـ ﻗﺎﻝ ﺍﻟﺘﻔﺘﺎﺯﺍ ‪" :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳊ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍ ﻭ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ‪ :‬ﺍﻟﻔﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ﺃﺋﻤـﺔ ﻓـﻀﻼﺀ‬
‫ﻭﻣﻄﻞ ﺍﻟﻐ ﻠﻢ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻭﻧﻔﻲ ﺍ ﻔﻬﻮﻡ ﰲ ﺑﻌﺾ ﺍ ﻮﺍﺿﻊ ﻌﻮﻧﺔ ﺍﻟﻘﺮﺍﺋﻦ؛ ﻛﻤﺎ ﰲ ﻗﻮﻟﻨـﺎ ﰲ ﺍﻟـﺸﺎﻡ‬
‫ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﻻ ﻳﻨﺎﰲ ﺫﻟﻚ"؛ ﺍﻧ ﺮ‪ :‬ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(179/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (64/2‬ﻭ)‪ ،(159/3‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(361/1‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪،(287/3‬‬
‫ﺍﻟﻐﺰﺍﱄ‪ :‬ﺷﻔﺎﺀ ﺍﻟﻐﻠﻴﻞ‪ ،600 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(58/2‬ﺍﻟﻼﻣﺸﻲ‪ :‬ﻛﺘﺎﺏ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.46 ،‬‬

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‫ﻗﻠ ﻟﻮﻟﺪﻙ‪ :‬ﺍﺷﺘﺮ ﱄ ﳊﻤﺎ ﺮﻳﺎ‪ ،‬ﻣﻊ ﻋﻠﻤﻚ ﺑﺄﻥ ﻏﲑ ﺍﻟﻄﺮﻱ ﻳﺒﺎ ﰲ ﺍﻟﺴﻮ ‪ ،‬ﻣﻘﺼﻮﺩ ﺑﻪ‬
‫‪1‬‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍ ﺎﻟﻔﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﱠﻨﻔﻲ ﻣﻼﺯﻣﺎ ﻟ ﺒﺎ ‪.‬‬
‫ﺑﻪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﻣﻨﻪ ﻋﺪﻡ ﺣﺼﻮﻟﻪ‬ ‫ﻭﺇﻥ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍ ﺴﻜﻮ ﻋﻨﻪ ﻏﲑ‬ ‫ﺩ ـ ﺃﻥ ﺍ‬
‫ﰲ ﺍ ﺎﺭﺝ؛ ﻷﻥ ﺣﺼﻮﻟﻪ ﰲ ﺍ ﺎﺭﺝ ﺗﺎﺑﻊ ﻟﻠﻮﺍﻗﻊ ﻻ ﻟﻠ ‪ ،‬ﻼ ﺍﻷﻣﺮ؛ ﻓﺈﱠﻧﻪ ﻻ ﺧﺎﺭﺟﻲ ﻟﻪ‬
‫ﺣ ﳚﺮﻱ ﺫﻟﻚ ﻓﻴﻪ؛ ﻷﻥ ﻭﺟﻮﺩﻩ ﺗﺎﺑﻊ ﻟﻮﺟﻮﺩ ﺍﻟﻠﻔ ﺍﻟ ﱠﺪﺍﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺣﻜﻢ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‬
‫ﻫﻮ ﻧﻔﺴﻪ ﻗﻮﻟﻪ‪ :‬ﺃﻭﺟﺒ ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍ ﺴﻜﻮ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﻔـﻰ ﻭﺟـﻮﺏ‬
‫‪2‬‬
‫ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ‪.‬‬
‫ﺻ ﻴﺢ‪ ،‬ﺇﺫﺍ ﺃﺧ ﻋﻦ ﻗﺪﻭﻡ ﺯﻳﺪ ﺍﻟﻌﺎ ﰲ ﻧﻔﻴـﻪ‬ ‫ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻏﺮ‬ ‫ﺫ ـ ﺃﻥ ﺍ‬
‫ﻋﻦ ﻋﻤﺮﻭ ﺍﳉﺎﻫﻞ‪ ،‬ﻼ ﺍﻟﺸﺎﺭ ﻓﻐﺮﺿﻪ ﺑﻴﺎﻥ ﻴﻊ ﻣﺎ ﻛﻠ ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﺰﻛـﺎﺓ ﺍﻟﻐـﻨﻢ‬
‫‪3‬‬
‫ﺍﻟﺴﺎﺋﻤﺔ ﻋﻠﻤﻨﺎ ﺃﱠﻧﻪ ﻟﻮ ﻛﺎﻧ ﻣﻄﻠﻮﺑﺔ ﰲ ﻴﻊ ﺍﻟﻐﻨﻢ ﻟﺘﻌﻠ ﻄﻠ ﺍﻻﺳﻢ‪.‬‬
‫‪ 6‬ـ ﻧﻮﻗﺶ ﺍﻟﺒﺎﺟﻲ ﰲ ﺇﻟﺰﺍﻣﻪ ﻟﻠﺠﻤﻬﻮﺭ ﺑﺄﻥ ﻓﻬﻢ ﺍ ﺎﻟﻔﺔ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻳُﻠ ِﺰ ُﻣﻬُﻢ‬
‫ﺮﺩﻩ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻠﻘﺐ‪ ،‬ﻭﻗﺪ ﺃ ﻌﻨﺎ ﺃﱠﻧﻪ ﻻ ﻳﻘﺘﻀﻲ ﺍ ﺎﻟﻔﺔ‪ ،‬ﺑﺄﻥ ﻣﻦ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ـﺘ‬
‫ﺑﺎﻟﻠﻘﺐ‪ ،‬ﻓﻼ ﻳﻀﲑﻩ ﻫﺬﺍ ﺍﻟﺘﻼﺯﻡ ﺍ ﺬﻛﻮﺭ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻏﲑﻫﻢ ﻓﲑﻭﻥ ﺃﻥ ﻫﻨﺎﻙ ﺑﻮﻧﺎ ﺷﺎﺳﻌﺎ ﺑﻴﻨـﻬﻤﺎ‬
‫ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪ ،‬ﻭﻳﻜﻔﻲ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ ﻓﺮ ﻭﺍﺣﺪ؛ ﻭﻫﻮ ﺃﻥ ﺍﻟﻠﻘﺐ ﻟﻪ ﻓﺎﺋﺪﺓ ﺗـﺼ ﻴﺢ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﺇﺫ ﺍﻟﻜﻼﻡ ﺑﺪﻭﻧﻪ ﺘﻞ ﻏﲑ ﻣﻔﻴﺪ‪ ،‬ﻓﻠﻢ ﻳﺼﺪ ﺃﱠﻧﻪ ﻟﻮ ﻳﻔﺪ ﺍ ﺎﻟﻔﺔ ﻟﻜﺎﻥ ﺫﻛﺮﻩ ﻻ‬
‫ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪ 4،‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻟﻪ ﺑﺬﻟﻚ ﻓﻬﺬﺍ ﻗﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﻭﻫﻮ ﻻ ﻳﻘﻮﻝ ﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﺭﻣﻴﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﺑﻘﻮﻟﻪ‪ ... " :‬ﻭﺍﳉﻮﺍﺏ ﻟﻴ ﺍﻷﻣﺮ ﻛﻤﺎ‬
‫ﻨﻨﺘﻢ؛ ﻷﱠﻧﻨﺎ ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﻗﺼﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺑﻮﺿﻊ ﺍﻷ ﺎﺀ ﺍﻟﺘﻤﻴﻴﺰ ﻟﻠﻤﺴ ﱠﻤﻰ ﺳﻮﺍﺀ ﻛﺎﻧ ﺃﻟﻘﺎﺑﺎ‬
‫ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻭﺍ ﱠﺩﻋﻴﺘﻢ ﺃﻧﺘﻢ ﺃﻥ ﺍﻻﺳﻢ ﺍ ﺸﺘ ﻣﻦ ﺍﻟﺼﻔﺔ ﻳﻘﺘﻀﻲ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﻪ ﻧﻔﻴﻪ ﻋ ﱠﻤﺎ ﺳﻮﺍﻩ‪،‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(58/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(286/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪:‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(179/2‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1086/3‬‬
‫ﻭﻋﻠ ﻋﻠﻴﻪ ﺍﻹﳚﻲ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻫﺬﺍ ﺩﻗﻴ ؛ ﻟﻜﻨﱠﻪ ﺭﺟﻮ ﺇﱃ ﻧﻔﻲ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻛﻮﻧﻪ ﺳﻜﻮﺗﺎ ﻭﻋﺪﻡ ﺣﻜﻢ ﻭﺗﻌﺮ ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﻨﻪ‬
‫ﻣﺬﻫﺐ ﺍ ﺼﻢ"‪ .‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪.(179/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(248/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹ ﺎﺝ )‪ ،(375/3‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(175/2‬ﺍﺑﻦ ﻣﻔﻠـﺢ‪ :‬ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫)‪.(1076/3‬‬

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‫ﻓﻜﻤﺎ ﺘﺎﺝ ﻣ ﱠﺪﻋﻲ ﺫﻟﻚ ﰲ ﺍﻻﺳﻢ ﺍﻟﻠﻘﺐ ﺇﱃ ﺗﻮﻗﻴ ‪ ،‬ﻛﺬﻟﻚ ﻣـ ﱠﺪﻋﻲ ﺫﻟـﻚ ﰲ ﺍﻻﺳـﻢ‬
‫‪1‬‬
‫ﺍ ﺸﺘ "‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﱠﻧﱠﻨﺎ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﺑﺘﻮﻗﻴ ﻣﻦ ﺍﻟﺸﺎﺭ ﻭ ﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻨـﺎ ﻣﻨـﻪ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻠﻘﺐ ﻟﻠﻔﺮﻭ ﺍﳉﻠﱠﻴﺔ ﺍﻟ ﺃ ﻌﻨﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻠﺼﻪ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﻓﻼ ﻣﻠﺠﺄ‬
‫ﻟﻪ ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ؛ ﻟﻮﺿﻮﺣﻪ ﻭﺿﻮ ﺍﻟﺸﻤ ﰲ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺗﻘﺮﻳﺮ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ ﻭﻣﻨﺎﻗﺸﺔ ﺍﻷﺩﻟﺔ‪ ،‬ﺗﺒﻴﱠﻦ ﻟﻨﺎ ﺿﻌ ﺍﺳـﺘﺪﻻﻻ‬
‫ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺃﻧﱠﻬﺎ ﺇﻣﱠﺎ ﺧﺎﺭﺟﺔ ﻋﻦ ﻞ ﺍﻟﻨـﺰﺍ ‪ ،‬ﺃﻭ ﻏﲑ ﺳﺎ ﺔ ﻣﻦ ﺍ ﻌﺎﺭ ﺍﻟﺮﱠﺍﺟﺢ‪ ،‬ﻛﻤﺎ ﻬﺮ‬
‫ﺑﻮﺿﻮ ﻭﺟﻪ ﺗﺮﺟﻴﺢ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﻟﻘ ﱠﻮﺓ ﺃﺩﻟﺘﻬﻢ ﻭﺗﻨﻮﻋﻬﺎ‪ ،‬ﻓﻘﺪ ﺍﺳـﺘﻘﺎﻡ ـﻢ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻣﻦ ﺧﻼﻝ ﻼ ﻣﺴﺎﻟﻚ‪ ،‬ﺃﺭﻓﻌﻬﺎ ﻓﻬﻢ ﺍﻟﺮﺳﻮﻝ ‪ε‬؛ ﻳﻠﻴﻬـﺎ ﰲ‬
‫ﺍﻟﺪﺭﺟﺔ ﻻ ﺍﻟﻘﻮﺓ ﻓﻬﻢ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﻭﻫﻮ ﺜﺎﺑﺔ ﺍﻹ ﺎ ﺍﻟﺴﻜﻮ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﺩﻟﺔ ﺇﻟﺰﺍﻣﺎ‬
‫ﻟﻠﺒﺎﺟﻲ ﺧﺎﺻﺔ؛ ﻷﻧﱠﻪ ﻣﻦ ﺍ ﻜﺜﺮﻳﻦ ﻣﻦ ﺇﻋﻤﺎﻟﻪ‪ ،‬ﻳﻠﻴﻬﺎ ﻓﻬﻢ ﺃﺋ ﱠﻤﺔ ﺍﻟﻠﻐﺔ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺒ ﻟﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﺒ ﻟﻨﺎ ﻣﻔﻬﻮﻣﺎ ﺍﻟﺸﺮ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ؛ ﻷﱠﻧﻬﻤﺎ ﰲ‬
‫ﻣﻌﻨﺎﻩ‪ ،‬ﻷﻥ ﺍ ﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺼﻔﺔ ﺍﻟﺘ ﺼﻴﺺ‪ ،‬ﻭﻫﻮ ﺣﺎﺻﻞ ﻓﻴﻬﻤﺎ‪ ،‬ﺑﻞ ﺎ ﺃﻗﻮ ﻣﻨﻪ ﺩﺭﺟـﺔ‪،‬‬
‫‪2‬‬
‫ﻭﺃﺭﻓﻊ ﻣﻨﻪ ﺭﺗﺒﺔ‪.‬‬

‫ﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ‪:‬‬ ‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎ ‪:‬‬

‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗﻒ ﺍﳉﻤﻬﻮﺭ ﻭﺃﺩﻟﺘﻬﻢ‬
‫ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺣﺠﱠﻴﺔ ﻫﺬﺍ ﺍﻟﱠﻨﻮ ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﰲ ﺫﻟﻚ ﺑﻌﺾ ﻣﻦ ﺃﻧﻜﺮ ﺣﺠﱠﻴﺔ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﻮﺻ ﻛﺎﺑﻦ ﺳﺮﻳ ﻭﺃ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻧُﻘﻞ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﳊﻨﻔﻴـﺔ ﻭﻫـﻮ ﺍﺧﺘﻴـﺎﺭ‬
‫ﺍﳉﻮﻳ ‪ 3،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﺩﻟﺔ ﺃ ﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(225/2‬ﻭﻗﺎﺭﻥ ﺑﺎﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪.(377/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ ،(398/2‬ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪ ،(100/1‬ﺷﻠ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫‪ ،500‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.124 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(142/1‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(173/1‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(190/2‬ﺍ ﻣـﺪﻱ‪:‬‬
‫ﺍﻹﺣﻜﺎﻡ )‪ ،(61/2‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(165/5‬‬

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‫‪ 1‬ـ ﺃﻥ ﺍﻟﺼ ﺎﺑﺔ ﻓﻬﻤﻮﺍ ﻧﺴ ﻗﻮﻟﻪ ‪ " :ε‬ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ " ‪ 1،‬ﻔﻬـﻮﻡ ﺣـﺪﻳ ‪ " :‬ﺇﺫﺍ‬
‫‪2‬‬
‫ﺟﻠ ﺑﲔ ﺷﻌﺒﻬﺎ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻣ ﱠ ﺍ ﺘﺎﻥ ﺍ ﺘﺎﻥ ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﻐﺴﻞ"‪.‬‬
‫‪3‬‬
‫ﻭﻫﺬﺍ ﺇ ﺎ ﻣﻨﻬﻢ ﻋﻠﻰ ﺣﺠﱠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪ 2‬ـ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻝ ﻳﻌﻠﻰ ﺑﻦ ﺃﻣﱠﻴﺔ‪ 4‬ﻟﻌﻤﺮ ﺑﻦ ﺍ ﻄﺎﺏ ‪" :τ‬ﻣﺎ ﺑﺎﻟﻨﺎ ﻧﻘﺼﺮ ﻭﻗﺪ ﺃﻣﻨﺎ‪ ،‬ﻭﻗﺪ‬
‫ﻔﺘﻢ ﺃ‬ ‫ﻋﻠﻴﻜﻢ ﺟﻨﺎ ﺃ ﺗﻘﺼﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺇ‬ ‫ﻓﻠﻴ‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ] :‬ﻭﺇﺫﺍ ﺿﺮﺑﺘﻢ ﻓﻲ ﺍﻟ ﺭ‬
‫ﻳﻔﺘﻨﻜﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ 5،[ ...‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻓﺴﺄﻟ ﺭﺳﻮﻝ ﺍﷲ ‪ ε‬ﻓﻘﺎﻝ‪" :‬ﺻﺪﻗﺔ ﺗﺼ ﱠﺪ ﺍﷲ ﺎ‬
‫‪6‬‬
‫ﻋﻠﻴﻜﻢ ﻓﺎﻗﺒﻠﻮﺍ ﺻﺪﻗﺘﻪ"‪.‬‬
‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻥ ﻋﻤﺮ ﻭﻳﻌﻠﻰ ﺗﻌﻠﻘﺎ ﻮﺟﺐ ﺍﻟﻨﻄ ﻭﻓﻬﻤﺎ ﺃﻥ ﺗﻌﻠﻴ ﺍﻟﻘـﺼﺮ‬
‫ﺑﺎ ﻮ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺟﻮﺍﺯﻩ ﺣﺎﻝ ﺍﻷﻣﻦ‪ ،‬ﻓﺄﻗ ﱠﺮﻫﻢ ﺍﻟﻨ ‪ ε‬ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺜﺒ ﻟﻨـﺎ ﺑـﺬﻟﻚ‬
‫‪7‬‬
‫ﺍ ﻔﻬﻮﻡ ﺑﺎﻹﻗﺮﺍﺭ ﻭﺍﻹ ﺎ ‪.‬‬
‫‪ 3‬ــ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﺃ ﱠﻣﺎ ﻫﻢ ﻓﺎﺣﺘ ﱠ ﻣﻦ ﻧﺼﺮ ﻗﻮ ﻢ؛ ﺑﺄﻥ ﻓﺎﺋﺪﺓ ﻭﺻﻔﻨﺎ ﻟﻪ ﺑﺄﱠﻧﻪ ﺷﺮ ﺃﻥ‬
‫‪8‬‬
‫ﻳﻨﺘﻔﻲ ﺍﳊﻜﻢ ﺑﺎﻧﺘﻔﺎﺋﻪ‪ ،‬ﻭﺇﻥ ﺻ ﱠﺢ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﺸﺮ ﻣﻊ ﻋﺪﻡ ﺍﳊﻜﻢ ﻛﺎﻟﺸﺮﻭ ﺍﻟﻌﻘﻠﻴﺔ"‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬
‫ﺸﺮ ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﻳﻀﺎ ﺍﻟﺒﺎﻗﻼ ﻭﺍ ﻘﻘﻮﻥ ﻣـﻦ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﻟـﻰ ﺑﻄﻼﻥ ﻣﻔﻬﻮﻡ ﺍﻟ ﱠ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﺾ‪ ،‬ﺑﺎﺏ ﺇﻧﻤﺎ ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ‪ ،‬ﺭﻗﻢ ‪ ،343‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬـﺎﺭﺓ‪ ،‬ﺑـﺎﺏ ﰲ‬
‫ﺍﻹﻛﺴﺎﻝ‪ ،‬ﺭﻗﻢ ‪ ،217‬ﻛﻼ ﺎ ﻋﻦ ﺃ ﺳﻌﻴﺪ ﺍ ﺪﺭﻱ‪ ،‬ﻭﺍﻟﻠﻔ ﻷ ﺩﺍﻭﺩ‪.‬‬
‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺴﻞ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍ ﺘﺎﻧﺎﻥ‪ ،‬ﺭﻗﻢ‪ 291‬ﻋﻦ ﺃ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﳊﻴﺾ‪ ،‬ﺑﺎﺏ ﻧﺴ ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ‪ ،‬ﺭﻗﻢ ‪ ،349‬ﻣﻦ ﺣﺪﻳ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ‪ ،‬ﻭﺍﻟﻠﻔ ﺴﻠﻢ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،220 ،‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(462/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿـﺢ )‪ ،(270/3‬ﺍﺑـﻦ‬
‫ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1083/3‬‬
‫‪ 4‬ـ ﻫﻮ ﺃﺑﻮ ﺻﻔﻮﺍﻥ ﻳﻌﻠﻰ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﺃ ﻋﺒﻴﺪﺓ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳊﻨ ﻠﻲ‪ ،‬ﺷﻬﺪ ﺣﻨﻴﻨﺎ ﻭﺍﻟﻄﺎﺋ ﻭﺗﺒﻮﻙ‪ ،‬ﻭﻗﺘﻞ ‪ τ‬ﰲ ﺻﻔﲔ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(285/3‬ﺍﺑﻦ ﺍﻷ ﲑ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ،(543/5‬ﺭﻗﻢ ‪.5640‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.101 :‬‬
‫‪ 6‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍ ﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﺭﻗﻢ ‪.686‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ 219 ،‬ﻭﺷﺮ ﺍﻟﻠﻤﻊ )‪ 429/1‬ﻭ‪ ،(432‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌـﺪﺓ )‪ ،(460/2‬ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ 271/3‬ﻭ‪ ،(277‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(191/2‬ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪.(255/1‬‬
‫‪ 8‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(529/2‬‬

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 ‫ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﺘﺎﺭ ﺍﻟﻐﺰﺍﱄ ﻭﺍ ﻣﺪﻱ‪ 1،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺒﺎﺟﻲ ﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ــ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪ " :‬ﻭﺍﻟ ﱠﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻋﻠﻤﻨﺎ ﺑﺄﱠﻧﻪ ﻻ ﺘﻨﻊ ﺒﻮ ﺍﳊﻜﻢ ﺑـﺸﺮ ﲔ‬
‫ﺘﻠﻔﲔ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﺎ ﺟﺎﺯ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺇﺫﺍ ﻗﺎﻡ ﺯﻳﺪ ﻓﺄﻛﺮﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄـﺎﻙ ﺩﺭ ـﺎ ﻭﺇﺫﺍ‬
‫ﻟﻘﻴﻚ ﺭﺍﻛﺒﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺯ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺸﺮﻭ ﻛﺜﲑﺓ ﻓﺄﻛﺜﺮ ﻣﺎ ﰲ ﺗﻌﻠﻴﻘﻬﺎ ﺑﺄﺣﺪﻫﺎ‪ ،‬ﻛﻮﻧـﻪ‬
‫‪2‬‬
‫ﻋﻼﻣﺔ ﻋﻠﻰ ﺒﻮ ﺍﳊﻜﻢ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻨﻊ ﻣﻦ ﻛﻮﻧﻪ ﻋﻼﻣﺔ ﻛﺎﻟﻌﻼﻣﺔ ﺍﻟﺸﺮﻋﻴﺔ"‪.‬‬
‫ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﻟﱠﻨﻘﺾ؛ ﺃﱠﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮ ﺍﻧﺘﻔﺎﺀ ﺍ ﺸﺮﻭ ‪ ،‬ﻭﺳﻨﺪ ﺍ ﻨﻊ ﺃﱠﻧﻪ ﻣﻦ‬
‫ﺍﻟﻮﺍﺭﺩ ﻭﺟﻮﺩ ﺑﺪﻝ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺸﺮ ‪ ،‬ﻓﻼ ﻳﺘﻢ ﻢ ﺑﺬﻟﻚ ﺍ ﺪﱠﻋﻰ ﻭﻫﻮ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻳﺘﻢ ﻢ‬
‫‪3‬‬
‫ﺫﻟﻚ ﺇﻥ ﻳﻜﻦ ﻟﻪ ﺑﺪﻝ‪.‬‬
‫‪ 2‬ـ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﻣﻦ ﺍﻟ ﱠﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻣﻦ ﺟﺎﺀﻙ ﻓﺄﻋﻄﻪ ﺩﺭ ﺎ‪،‬‬
‫ﺺ ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﺍﳉﺎﺋﻲ‪ ،‬ﻭﻣﻦ ﻳﺄ ﻓﻠﻢ ﻳﺬﻛﺮﻩ ﺑﺈﻋﻄﺎﺀ ﻭﻻ ﻣﻨﻊ‪ ،‬ﻓﻬـﻮ ﻨــﺰﻟﺔ ﺃﻥ‬ ‫ﻗﺪ ﻧ ﱠ‬
‫ﻳﻘﻮﻝ‪ :‬ﺃﻋ ﺍﳉﺎﺋﻲ ﺩﺭ ﺎ‪ ،‬ﻭﻗﺪ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺃﱠﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻋ ﺍﳉﺎﺋﻲ ﺩﺭ ﺎ‪ ،‬ﻓـﺈﻥ ﺫﻟـﻚ ﻻ‬
‫‪4‬‬
‫ﻳﻘﺘﻀﻲ ﻣﻨﻊ ﻣﻦ ﻟﻴ ﺎﺀ‪ ،‬ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻣﻦ ﺟﺎﺀﻙ ﻓﺄﻋﻄﻪ ﺩﺭ ﺎ"‪.‬‬
‫ﻓﺄﻧ ﺗﻠ ﺃﱠﻧﻪ ﺃ ﱠﻭﻝ ﺻﻴﻐﺔ ﺍﻟﺸﺮ ﺑﺼﻴﻐﺔ ﺍﻟﺼﻔﺔ‪ ،‬ﺍﻧﻄﻠ ﻣﻦ ﻣﻘﺪﻣﺔ ﺻ ﻴ ﺔ ﻋﻨﺪﻩ‬
‫ﻭﻫﻲ ﺑﻄﻼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻟﻴﻨﺘﻬﻲ ﺇﱃ ﺑﻄﻼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬
‫ﺃﻭﻻ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ‬
‫ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍﺳﺘﺪﻻ ﻢ ﺪﻳ ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ ﺑﺎﻋﺘﺮﺍﺿﲔ‪ ،‬ﻭ ﺎ‪:‬‬ ‫‪ 1‬ـ ﺍﻋﺘﺮ‬
‫ﺎ ﺍﻟﻠﻐﺔ‬ ‫ﺃ ـ ﻗﺎﻝ‪" :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍ ﺣﺎﺩ ﺍﻟ ﻻ ﻳﻘﻊ ﺍﻟﻌﻠﻢ ﺎ‪ ،‬ﻭﻻ ﺗﺜﺒ‬
‫‪5‬‬
‫ﻓﻴﻤﺎ ﺮﻳﻘﻪ ﺍﻟﻌﻠﻢ"‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(528/2‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(342/3‬ﺍﻟﺒ ـﺎﺭﻱ‪ :‬ﻛـﺸ ﺍﻷﺳـﺮﺍﺭ‬
‫)‪ ،(397/2‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،271 ،‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(62/2‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(528/2‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.271 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺑﺪﺭﺍﻥ‪ :‬ﻧﺰﻫﺔ ﺍ ﺎ ﺮ ﺍﻟﻌﺎ ﺮ )‪ ،(221/2‬ﻫﺎﻣﺶ ‪.1‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(528/2‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(527/2‬ﻭﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪.(346/3‬‬

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‫ﻭﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ﻣﻦ ﻼ ﺔ ﺃﻭﺟﻪ؛ ﺃﻭ ﺎ ﺃﱠﻧﻪ ﺧ ﺣﺎﺩ ﳚﺮﻱ ﺮ ﺍﻟﺘﻮﺍﺗﺮ؛ ﻷﻥ‬
‫ﺍﻷ ﱠﻣﺔ ﺗﻠﻘﺘﻪ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔ ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭ ﺎﻧﻴﻬﺎ ﺃﻥ ﺩﻟﻴﻞ ﺍ ﻄـﺎﺏ ﻣـﻦ ﻣـﺴﺎﺋﻞ‬
‫ﺍﻷﺻﻮﻝ ﺍﻟ ﻳﺴﻮ ﻓﻴﻬﺎ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻴﺘﺮﻛﺐ ﻋﻠﻴﻪ ﺟﻮﺍﺯ ﺇ ﺒﺎﺗﻪ ﺍ ﺣﺎﺩ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟ ﺃﱠﻧﻪ ﳚﻮﺯ ﺇ ﺒﺎ ﺍﻷﺻﻮﻝ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺯ ﺇ ﺒﺎ ﺍﻟﻔﺮﻭ ﺍ ﱠﺮﺟﺔ ﻋﻠﻰ‬
‫ﺍﻷﺻﻞ ﻣﻦ ﺣﺪ ﻭﻗﺼﺎ ﻭ ﻮﻫﺎ ﺑﺎ ﺣﺎﺩ ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﰲ ﺃﺻﻠﻪ ﺃﻳﻀﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺫﻛﺮﻩ‬
‫‪1‬‬
‫ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻄ ﻱ‪.‬‬
‫ﻭﺃﺣﺴﻦ ﻫﺬﻩ ﺍﻷﻭﺟﻪ ـ ﰲ ﺗﻘﺪﻳﺮﻱ ـ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ؛ ﺫﻟﻚ ﺃﻥ ﺧ ﺍ ﺣﺎﺩ ﺍﻟﺬﻱ‬
‫ﺗﻠﻘﺘﻪ ﺍﻷ ﱠﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺘﺎﺭ ﺍ ﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟـﺸﺄﻥ‪،‬‬
‫ﻭﳑﺎ ﻳﺪﺧﻞ ﲢ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺀﺓ ﺃﺣﺎﺩﻳ ﺍﻟﺼ ﻴ ﲔ‪ ،‬ﻓﺈﻥ ﺍﻷ ﱠﻣﺔ ﻗﺪ ﺗﻠﻘﺘﻬﺎ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﺣﻴ‬
‫‪2‬‬
‫ﺍﳉﻤﻠﺔ؛ ﻭ ﺬﺍ ﺻ ﱠﺮ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺇﺫﺍ ﺒ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﱠﻪ ُﻳﺴﺘﻬﺠﻦ ﺗﻠﻘ ﺍﻟﺒﺎﺟﻲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍ ﺘﻌﺴ ﰲ ﺭﺩ ﺍﳊﺪﻳ ﻋـﻦ‬
‫ﺻﺔ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﱠﻧﻪ ﻳﺮ ﺃﻥ ﺍ ﺣﺎﺩ ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷ ﱠﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ 3،‬ﻭﻫﻮ ﻣﺎ‬
‫ﺍﻟﺒﺎﻗﻼ ؛ ﺧﺎ ﱠ‬
‫ﺃﻭﻗﻌﻪ ﰲ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻓﺄﻟﻔﻴﻨﺎﻩ ﺘ ﺑﻨﻔ ﺍﳊﺪﻳ ﻭ ﺎ ﺗﻀﻤﱠﻨﻪ ﻣﻦ ﺇ ﺎ ‪ ،‬ﻭﻫـﻮ‬
‫ﻳﻨﺘﺼﺮ ﻟﻠﻘﻮﻝ ﺑﺄﻥ ﻓﻌﻞ ﺍﻟﻨ ‪ ε‬ﻓﻴﻤﺎ ﻠﻪ ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻮﺟـﻮﺏ‪ ،‬ﻓﻘـﺎﻝ‪:‬‬
‫"ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻹ ﺎ ‪ ،‬ﺭﺟﻮﻋﻬﻢ ﺇﱃ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ‪ τ‬ﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﺟﻮﺏ‬
‫‪4‬‬
‫ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺘﻘﺎﺀ ﺍ ﺘﺎﻧﲔ ‪."...‬‬
‫ﰲ ﺣﲔ ﺃﻧﱠﻪ ﻋﺰ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ ﺑﺸﺒﻬﺔ ﻭﺍﻫﻴﺔ‪ ،‬ﻭ ﱠﳑﺎ ﻳ ﻛﺪ ﻫﺬﺍ‪ ،‬ﺃﱠﻧﻪ ﺃ ﺒ ﺍﻟﻘﻴﺎﺱ‬
‫ﺪﻳ ﻣﻌﺎﺫ ﻭﰲ ﺳﻨﺪﻩ ﻣﻘﺎﻝ‪ 5،‬ﻓﻘﺎﻝ‪" :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﺬﺍ ﺍ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍ ﺣـﺎﺩ ﺍﻟـ ﻻ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺷﺮ ﺍﻟﻠﻤﻊ )‪ (435 - 434/1‬ﻭﺍﻟﺘﺒﺼﺮﺓ‪ ،222 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(284/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﺼﻼ ‪ :‬ﺻﻴﺎﻧﺔ ﺻ ﻴﺢ ﻣﺴﻠﻢ‪ 85 ،‬ﻭﺍ ﻘﺪﻣﺔ‪ ،18 ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﻤﻮ )‪ ،(188/13‬ﺍﺑﻦ‬
‫ﻛﺜﲑ‪ :‬ﺍﻟﺒﺎﻋ ﺍﳊﺜﻴ ‪ ،28 ،‬ﺍﳊﻠ ‪ :‬ﺍﻟﻨﻜ ﻋﻠﻰ ﻧﺰﻫﺔ ﺍﻟﻨ ﺮ‪ ،73 ،‬ﺍﻟﺴﻴﻮ ﻲ‪ :‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‪،104 ،‬‬
‫ﺍﻟﻌﺮﺍﻗﻲ‪ :‬ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎ ‪ ،43 ،‬ﺍﻟﺴ ﺎﻭﻱ‪ :‬ﻓﺘﺢ ﺍ ﻐﻴ )‪ ، (51/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.94 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(336/1‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(318/1‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ ﺍﺟﺘﻬﺎﺩ ﺍﻟﺮﺃﻱ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺭﻗﻢ ‪ ،3592‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺣﻜـﺎﻡ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺎﺿﻲ ﻛﻴ ﻳﻘﻀﻲ‪ ،‬ﺭﻗﻢ ‪ ،1327‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻟﻴ ﺇﺳـﻨﺎﺩﻩ‬
‫ﻋﻨﺪﻱ ﺘﺼﻞ‪.‬‬

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‫ﺗﻮﺟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻜﻴ ﺘ ﺑﻪ ﰲ ﺇ ﺒﺎ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﺃﻧﱠﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫ﺭﻭﺍﻳﺔ ﺣﺎﺩ ﺃﻭ ﻣﻨﻘﻄﻌﺎ ﺃﻭ ﻬﻮﻝ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻓﺈﻧﱠﻪ ﺧ ﺗﻠﻘﺘﻪ ﺍﻷﻣﱠﺔ ﺑـﺎﻟﻘﺒﻮﻝ ‪ ...‬ﻭﺇﺫﺍ ﻋﻠﻤـ‬
‫ﺭﻭﺍﻳﺘﻪ ﻭﻗﺒﻮﻝ ﺍﻷﻣﱠﺔ ﻟﻪ ﻭ ﻬﺮ ﺃﻣﺮﻩ ﻭﺍﻧﺘﺸﺮ‪ ،‬ﺃﻏ ﺫﻟﻚ ﻋﻦ ﺫﻛﺮ ﺇﺳـﻨﺎﺩﻩ‪ ،‬ﻭ ﻳﻘـﺪ ﰲ‬
‫ﺻ ﺘﻪ ﺟﻬﻞ ﺍﻟﺮﻭﺍﺓ ﻟﻪ"‪ 1،‬ﺑﻴﻨﻤﺎ ﺃﻧﻜﺮ ﺍ ﻔﻬﻮﻡ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻘﻴﺎﺱ ﰲ ﺩﻻﻟﺘﻪ ـﺬﺍ ﺍﳊـﺪﻳ‬
‫ﺍ ﱠﺮﺝ ﰲ ﺍﻟﺼ ﻴ ﲔ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﻛﺬﻟﻚ ﺍﺳﺘﻨﺎﺩﻩ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﻣﻴﺔ ﺑﺄ ﺮ‪ " :‬ﻣﺎ ﻣﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ε‬ﺣﱠﺘﻰ ﻛﺘﺐ ﻭﻗﺮﺃ‬
‫"‪ 2،‬ﻭﻋﻠ ﻋﻠﻴﻪ‪" :‬ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﻣﺸﺎﻫﲑ‪ ،‬ﻭ ﺎﻝ ﺃﻥ ﻳﺮﻭﻭﺍ ﻣـﺎ ﻻ ﻳـﺴﺘ ﻠﻮﻥ‬
‫‪3‬‬
‫ﺍﻟﻨﻄ ﺑﻪ‪ ،‬ﻓﻠﻮ ﻳﺬﻛﺮﻭﺍ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺭﻭﺍﻩ ﰲ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻟﻜﺎﻥ ﺍﻷﻣﺮ ﻓﺎﺷﻴﺎ ﺎﻫﺮﺍ "‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﻼ ﻣﻌﺘﺼﻢ ﻟﻠﺒﺎﺟﻲ ﺬﺍ ﺍﻻﻋﺘﺮﺍ ؛ ﻷﱠﻧﻪ ﺃ ﱠﻭﻝ ﺍ ﻌﺮﺿﲔ ﻋﻨﻪ ﻋﻤﻠﻴﺎ‪.‬‬
‫ﺏ ـ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﺟﻮﺍﺏ ﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﱠﻧﻪ ﻻ ﺧﻼ ﰲ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ـﺎﻫﺮ ﻫـﺬﺍ‬
‫ﺍﻟﻠﻔ ؛ ﻷﱠﻧﻪ ﺇﱠﻧﻤﺎ ﺃﺭﺍﺩ ﺑﻪ ﻧﺴ ﺣﻜﻤﻪ ﺃﻥ ﻻ ﻣﺎﺀ ﺇﻻ ﻣﻦ ﺍ ﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻟﻮ ﺒ ﺑﻘﻮﻟﻪ‪ :‬ﺍ ﺎﺀ ﻣﻦ‬
‫ﺍ ﺎﺀ ﻳﻜﻦ ﻧﺴ ﺎ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻨﻌﺎ ﻣﻦ ﺣﻜﻢ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻳﺒﲔ ﺫﻟـﻚ ﺃﻧﱠـﻪ ﺇﺫﺍ ﻭﺭﺩ‬
‫ﺍﻟﺘ ﺼﻴﺺ ﻋﻠﻰ ﺍﻟﻠﻔ ﺍﻟﻌﺎﻡ ُﻳﻘﻞ ﺇﱠﻧﻪ ﻧﺴ ﻟﻪ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﻮ ﻣﻨﻊ ﻣﻦ ﺩﻟﻴﻞ ﺍﻟﻌﻤﻮﻡ ﻓﻴﻤﺎ ﻳﺘﻨﺎﻭﻟﻪ‬
‫ﺍﻟﻠﻔ ﺍ ﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] :‬ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺃﻭﻻﺩﻛﻢ ﺸﻴﺔ ﺇﻣﻼ ‪ 4،[ ...‬ﻻ ﳚـﻮﺯ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﺇﱠﻧﻪ ﻣﻨﺴﻮ ﺑﺈ ﺎ ﺍ ﺴﻠﻤﲔ‪ ،‬ﻋﻠﻰ ﺃﱠﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺘﻠﻬﻢ ﻣﻊ ﺃﻣﺎﻥ ﺍﻹﻣﻼ ‪ ،‬ﻓﺒﻄﻞ ﻣﺎ‬
‫ﺗﻌﻠﻘﻮﺍ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻼ ﳚﻮﺯ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻗﺘﻞ ﺯﻳﺪﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻗﺘﻞ ﻋﻤﺮﺍ‪ ،‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻧـﺴ‬
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‫ﻟﻘﺘﻞ ﺯﻳﺪ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﻮ ﺇﺿﺎﻓﺔ ﻟﻘﺘﻞ ﻋﻤﺮﻭ ﺇﱃ ﻗﺘﻞ ﺯﻳﺪ"‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ﻋ ﱠﺪﺓ ﻣ ﺧﺬ‪:‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(586/2‬‬

‫‪ 2‬ـ ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﺎ ﺃﺑﻮﺍﺏ ﻣﺎ ﺧﺺ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﳑﺎ ﺷﺪﺩ ﻋﻠﻴﻪ‪ ،‬ﺭﻗﻢ ‪،13572‬‬
‫ﻭﻗﺎﻝ‪" :‬ﻓﻬﺬﺍ ﺣﺪﻳ ﻣﻨﻘﻄﻊ ﻭﰲ ﺭﻭﺍﺗﻪ ﺎﻋﺔ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍ ﻬﻮﻟﲔ" )‪ ،(159/10‬ﻭﺿﻌﻔﻪ ﺃﻳﻀﺎ ﺍﺑـﻦ ﻛـﺜﲑ ﰲ‬
‫ﺗﻔﺴﲑﻩ )‪ (533/3‬ﻭﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(504/7‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ ‪ :‬ﲢﻘﻴ ﺍ ﺬﻫﺐ‪.201 ،‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.31 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(527/2‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪.(347/3‬‬

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‫ﺃﻭ ﺎ ﺃﻥ ﺯﻋﻤﻪ ﺃﻥ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﻓﻬﻤﻮﺍ ﺍﻟﺘ ﺼﻴﺺ ﻭ ﻳﻔﻬﻤﻮﺍ ﺍﻟﻨﺴ ‪ ،‬ﲢﻜﻢ ﺾ ﻻ‬
‫ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻨﺎﻗﻀﺔ ﺎﻫﺮﺓ ﺎ ﺻ ﱠﺮﺣﻮﺍ ﺑﻪ ﻫﻢ ﺃﻧﻔﺴﻬﻢ؛ ﻓﻘﺪ ﻗﺎﻝ ﺃ ﺑﻦ ﻛﻌـﺐ ‪:τ‬‬
‫‪1‬‬
‫"ﺇﱠﻧﻤﺎ ﻛﺎﻥ ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ ﺭﺧﺼﺔ ﰲ ﺃ ﱠﻭﻝ ﺍﻹﺳﻼﻡ ﻲ ﻋﻨﻬﺎ"‪.‬‬
‫ﻭﻗﺎﻝ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ " :τ 2‬ﺇﱠﻧﻤﺎ ﻛﺎﻥ ﻗﻮﻝ ﺍﻷﻧﺼﺎﺭ ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ ﺇﱠﻧﻬﺎ ﻛﺎﻧ ﺭﺧﺼﺔ‬
‫‪3‬‬
‫ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﺍﻟﻐﺴﻞ ﺑﻌﺪ"‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﱠﻧﻬﻢ ﺃﺭﺍﺩﻭﺍ ﻧﺴ ﺩﻟﻴﻞ ﺧﻄﺎﺑﻪ؛ ﻷﻥ ﺍﻟﻨﻄ ﻟﻴ ﻨﺴﻮ ﺑﺈ ـﺎ ‪ 4،‬ﻭﻟﻌـﻞ‬
‫ﺍﻟﺒﺎﺟﻲ ﻟﻘ ﱠﻮﺓ ﻫﺬﻩ ﺍﻟﻨﺼﻮ ﺗﺮ ﱠﺩﺩ ﰲ ﺍﳉﺰﻡ ﺑﺎﻟﺘ ﺼﻴﺺ ﰲ ﺍ ﻨﺘﻘﻰ ﺣﻴ ﻗﺎﻝ ﺗﻌﻠﻴﻘـﺎ ﻋﻠـﻰ‬
‫ﺑﻌﺾ ﺍ ﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻧﻔ ﺍ ﻌ ‪..." :‬ﻭﻋﻠﻤﻮﺍ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻣﻦ ﻧﻔﻴﻪ ﻣﻨـﺴﻮ ﺃﻭ‬
‫‪5‬‬
‫ﺼﻮ "‪.‬‬
‫ﻭﻋﻠﻰ ﻓﺮ ﺍﻟﺘﻨـﺰﻝ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺑﺪﻋﻮ ﺍﻟﺘ ﺼﻴﺺ ﻛﻤﺎ ﻗﺎﻝ ﺑﻪ ﺍﻟﺒﺎﻗﻼ ‪ 6،‬ﻓﺎﳉﻮﺍﺏ‬
‫ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘ ﺼﻴﺺ ﻓﺮ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺎ ﻔﻬﻮﻡ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪ ،‬ﻭﻟﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻟـﺸﲑﺍﺯﻱ‬
‫‪7‬‬
‫ﻭﻏﲑﻩ ﻳﻌﺪﺩﻭﻥ ﻣﻦ ﻭﺟﻮﻩ ﺇ ﺒﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻗﺘﻀﺎﺀﻩ ﺍﻟﺘ ﺼﻴﺺ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﺃﱠﻧﻪ ﺃﻟﺰﻡ ﺎﻟﻔﻴﻪ ﺇ ﺒﺎ ﺍ ﻔﻬﻮﻡ ﰲ ﻳﺔ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺭﻛﺐ ﻋﻠﻴﻪ ﺍﻟﻘـﻮﻝ ﺑـﺄﱠﻧﻬﻢ‬
‫ﻧﺴ ﻮﺍ ﻣﻨﻊ ﻗﺘﻠﻬﻢ ﺣﺎﻝ ﺃﻣﻦ ﺍﻹﻣﻼ ﺑﺎﻹ ﺎ ‪ ،‬ﻭﻫﺬﺍ ﺑﺎ ﻞ؛ ﻷﱠﻧﻬﻢ ﻓﻬﻤﻮﺍ ﻣﻨﻪ ﺑﺎﻷﻭﻟﻮﻳﺔ ﻣﻨﻊ‬
‫ﺍﻟﻘﺘﻞ ﻛﻤﺎ ﻣ ﱠﺮ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺳﻘﻮ ﺍﻟﺪﻟﻴﻞ ﰲ ﺑﻌﺾ ﺍ ﻮﺍ ﻦ ﻟﻘﻴﺎﻡ ﻣﺎﻧﻌﻪ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺑﻄﻼﻥ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻹﻛﺴﺎﻝ‪ ،‬ﺭﻗﻢ ‪ ،214‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ‬
‫ﺍ ﺎﺀ ﻣﻦ ﺍ ﺎﺀ‪ ،‬ﺭﻗﻢ ‪ 110‬ﻭﻗﺎﻝ ﺣﺴﻦ ﺻ ﻴﺢ‪،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ‪ ،‬ﺭﻗﻢ ‪.609‬‬
‫‪ 2‬ـ ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ﺍ ﺰﺭﺟﻲ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼ ﺎﺑﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ 88‬ﻫـ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(49/2‬ﺍﺑﻦ ﺍﻷ ﲑ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ،(547/2‬ﺭﻗﻢ ‪.2294‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍ ﰲ ﺍ ﺼﻨ ‪ ،‬ﺭﻗﻢ ‪ ،951‬ﻭﺍﺑﻦ ﺃ ﺷﻴﺒﺔ ﰲ ﺍ ﺼﻨ )‪ ،(89/1‬ﻭﻗﺎﻝ ﺍﺑـﻦ ﺣﺠـﺮ‪..." :‬ﻭﰲ‬
‫ﺍﳉﻤﻠﺔ ﻓﻬﻮ ﺇﺳﻨﺎﺩ ﺻﺎﱀ ﻷﻥ ﺘ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺻﺮﻳﺢ ﰲ ﺍﻟﻨﺴ "‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(397/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(462/2‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(277/3‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(210/2‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(401/1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪.(347/3‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ 221 ،‬ﻭ ﺷﺮ ﺍﻟﻠﻤﻊ )‪ ،(433/1‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(271/3‬‬

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‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﺎﻟﻌﻤﻮﻡ ﻏﲑ ﻣﺴﺘﻐﺮ ﰲ ﻣﺜﻞ ﻗﻮﻝ ﺍﷲ ‪ ...] :Υ‬ﻭﺃﻭﺗﻴ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ 1،[...‬ﻭﻣﻊ‬
‫‪2‬‬
‫ﻫﺬﺍ ﻻ ﺮﺟﻪ ﺫﻟﻚ ﻋﻦ ﻛﻮﻧﻪ ﺩﻟﻴﻼ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻤﻮﻡ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟ ﺃﱠﻧﻪ ﻗﺎﺱ ﺍﻟﺸﺮ ﻋﻠﻰ ﺍﻟﻠﻘﺐ ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ!‪.‬‬
‫‪ 2‬ـ ﺍﻋﺘﺮ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺪﻳ ﻳﻌﻠﻰ ﺑﻦ ﺃﻣﱠﻴﺔ ﻤﻠﺔ ﺍﻋﺘﺮﺍﺿﺎ ﻫﻲ‪:‬‬
‫ﺃ ـ ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﻏﻠ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﱠﻧﻬﻢ ﻓﻬﻤﻮﺍ ﺗﻘﺼﲑ ﺍﻟـﺼﻼﺓ‬
‫ﻟﻠ ﺎﺋ ﺍ ﺴﺎﻓﺮ‪ ،‬ﻭﺑﻘﻲ ﺍ ﺴﺎﻓﺮ ﺍ ﻣﻦ ﻳﺮﺩ ﻓﻴﻪ ﺣﻜﻢ ﻋﻠﻤﻮﻩ‪ ،‬ﻓﻮﺟﺐ ﻢ ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﺍﻟﺪﻟﻴﻞ‬
‫‪3‬‬
‫ﻣﻦ ﺟﻬﺔ ﺍﻟﱠﻨﺺ‪ ،‬ﻓﺈﻥ ﻋﺪﻣﻮﻩ ﺃﳊﻘﻮﻩ ﺑﺄﺷﺒﻪ ﺍﻷﺻﻠﲔ ﺑﻪ‪."....‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍﳊﺪﻳ ﺻﺮﻳﺢ ﰲ ﺃﱠﻧﻬﻢ ﺍﺳﺘﺸﻜﻠﻮﺍ ﺟﻮﺍﺯ ﺍﻟﻘﺼﺮ ﰲ ﺍﻷﻣﻦ ﻣـﻦ ﺟﻬـﺔ‬
‫ﺍ ﻔﻬﻮﻡ‪ ،‬ﻓﻠﻢ ﺍﳊﻴﺪﺓ ﺇﺫﻥ !‪.‬‬
‫ﺏ ـ ﻗﺎﻝ‪" :‬ﻭﺟﻮﺍﺏ ﺎﻥ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻗﺪ ﻭﺭﺩ ﺑﻠﻔ ﻋﺎﻡ ﰲ ﺣ ﻛﻞ‬
‫ﺃﺣﺪ‪ ،‬ﻓ ﺮﺝ ﺍ ﺴﺎﻓﺮ ﺍ ﺎﺋ ﺑﺎﻟﱠﺘ ﺼﻴﺺ ﺍﻟﺬﻱ ﻌﻪ ﻋﻤﺮ ‪ τ‬ﻭﻳﻌﻠﻰ‪ ،‬ﻓﻄﻠﺒـﺎ ﺃﻥ ﻤـﻼ‬
‫ﺍ ﺴﺎﻓﺮ ﺍ ﻣﻦ ﻋﻠﻰ ﺣﻜﻢ ﺑﺎﻗﻲ ﺍﻟﻠﻔ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﺮﻳ ﺻ ﻴﺢ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻻ ﻣﻦ ﺟﻬﺔ‬
‫‪4‬‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ"‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﲢﻜﻢ ﺾ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻷ ﺮ ﺎﻫﺮ ﺃﱠﻧﻬﻢ ﺍﺳﺘﺸﻜﻠﻮﺍ ﺍﻟﻘﺼﺮ ﻣﻊ‬
‫ﺍﻧﺘﻔﺎﺀ ﺷﺮ ﺍ ﻮ ‪ ،‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺬﺍ ﺍ ﻤﻞ‪ ،‬ﳊﻤﻠﻮﺍ ﺍ ﻣﻦ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻌﺎﻡ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻗـﺪ‬
‫ﻧﻘﻠ ﻋﻨﻬﻢ ﺣﻮﺍﺩ ﻛﺜﲑﺓ ﻠﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩﻩ ﺑﻌﺪ ﺼﻴﺼﻪ‪.‬‬
‫ﺑﻞ ﺇﻥ ﰲ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ﺩﻟﻴﻼ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﱠﻧﻬﻢ ﻓﻬﻤﻮﺍ ﺍﻟﺘﻌﺎﺭ ﺑﲔ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﺸﺮ ﰲ ﺍ ﻳﺔ‪ ،‬ﻭﺍﻟ ُﻌﻤُﻮﻣﺎ ﺍ ﻣﺮﺓ ﺑﺎﻹ ﺎﻡ‪ ،‬ﻭﺃﻧ ﺧﺒﻴـﺮ ﺃﱠﻧﻬﺎ ﻓﺮ ﻋﻦ ﺍﻟﻘـﻮﻝ ﺑـﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪.‬‬
‫ﻭﺟﻮﺍﺏ ﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻛﻼﻣﻪ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﺼﻼﺓ ﻫﻮ ﺍﻹ ﺎﻡ‪،‬‬
‫ﻭﻋﻤﺮ ‪ τ‬ﺻﺎﺣﺐ ﺍﻟﻘ ﱠ‬
‫ﺼﺔ ﱠﳑﻦ ﻳﺮ ﺃﻥ ﺍﻷﺻﻞ ﻫﻮ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ‪..." :τ‬ﻭﺍﻟـﺴﻔ ِﺮ‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪.23 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪ ،(468/2‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(220/2‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ .(524/2‬ﻭ ﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻮﺳﻊ ﰲ ﻣﺴﺄﻟﺔ ﺩﻭﺭﺍﻥ ﺍﻟﻔﺮ ﺑﲔ ﺃﺻﻠﲔ ﻋﻨﺪ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﺍﻧ ﺮ‪:‬‬
‫ﺍ ﻘﺮﻱ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ )‪ ،(497/2‬ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(70/4‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(524/2‬‬

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‫ﺎﻟﻔـﺔ‬ ‫ﺭﻛﻌﺘﺎﻥ‪ ،‬ﺎﻡ ﻏﲑ ﻗﺼﺮ ﻋﻠﻰ ﻟﺴﺎﻥ ﻤﺪ ‪ 1،"ε‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻌﺠﺒﻬﻤﺎ ﺇﱠﻧﻤﺎ ﻛﺎﻥ‬
‫‪2‬‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫‪3‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﻬﺬﺍ ﺍ ﻤﻞ ﺧﻼ ﺍﻟ ﺎﻫﺮ‪ ،‬ﻓﻼ ﻧﻌﺮﺝ ﻋﻠﻴﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻭﺃﻧﱠﻰ ﻟﻠﺒﺎﺟﻲ ﺑﻪ‪.‬‬
‫ﺝ ـ ﺍﺳﺘﺪﻝ ﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺍﺑﻦ ﻋﻤﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮ ﻦ‪ ،‬ﺇﱠﻧﺎ ﺪ‬
‫ﺴﻔﺮ ؛ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻳـﺎ ﺍﺑـﻦ‬
‫ﺻﻼﺓ ﺍ ﻮ ﻭﺻﻼﺓ ﺍﳊﻀﺮ ﰲ ﺍﻟﻘﺮ ﻥ‪ ،‬ﻭﻻ ﺪ ﺻﻼﺓ ﺍﻟ ﱠ‬
‫‪4‬‬
‫ﺃﺧﻲ ﺇﻥ ﺍﷲ ‪ Υ‬ﺑﻌ ﺇﻟﻴﻨﺎ ﱠﻤﺪﺍ ‪ ε‬ﻭﻻ ﻧﻌﻠﻢ ﺷﻴ ﺎ‪ ،‬ﻓﺈﱠﻧﻤﺎ ﻧﻔﻌﻞ ﻛﻤﺎ ﺭﺃﻳﻨﺎﻩ ﻳﻔﻌﻞ"‪.‬‬
‫ﻋﻠ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍﻷ ﺮ ﺑﻘﻮﻟﻪ‪" :‬ﻳﺮﻳﺪ ﺃﻥ ﻗﺼﺮﻫﻢ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ ﻣﻨﲔ ﱠﳑﺎ ﺍﺋﺘﺴﻮﺍ ﻓﻴﻪ‬
‫ﺑﻔﻌﻞ ﺍﻟﻨ ‪ ،ε‬ﻭﺇﻥ ﺗﻜﻦ ﻳﺔ ﺍﻟﻘﺼﺮ ﺗﺘﻨﺎﻭﻟﻪ‪ ،‬ﻓﺜﺒ ﺑﺬﻟﻚ ﺃﱠﻧﻪ ﻣﺮﻓﻮ ﺇﱃ ﺍﻟﻨ ‪ 5،" ε‬ﻓﻬﻮ‬
‫ﻳﺮﻳﺪ ﺃﱠﻧﻬﻢ ﻳﻌﺘ ﻭﺍ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﰲ ﺍ ﻳﺔ‪ ،‬ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﻓﻌﻞ ﺍﻟﻨ ‪.ε‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﱠﻧﻪ ﺧﺎﺭﺝ ﻋﻦ ﻞ ﺍﻟﻨـﺰﺍ ؛ ﻓﺒﻄﻼﻥ ﺍ ﻔﻬﻮﻡ ﰲ ﺍ ﻳﺔ ﻟﻮﺭﻭﺩ ﺩﻟﻴﻞ ﺃﻗﻮ ﻣﻨﻪ‬
‫ﻻ ﻣﻨﺎﺯﻋﺔ ﻓﻴﻪ‪ 6،‬ﻭ ﻞ ﺍ ﻼ ﻫﻮ ﺍﺳﺘﺸﻜﺎﻝ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ ﺎﻟﻔﺔ ﺣﻜﻢ ﺍ ﻔﻬﻮﻡ‪.‬‬
‫‪ 3‬ــ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﻭﻗﻔﺔ ﻗﺒﻞ ﺑﻴﺎﻥ ﺍﻋﺘﺮﺍﺿﺎ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﻣﺎ ﻧﺴﺒﻪ ﺇﱃ ﺎﻟﻔﻴﻪ‪ ،‬ﻣـﻦ‬
‫ﺃﻗ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﻗﺮﺃ ﻋﻠﻰ‬ ‫ﻛﻮ ﻢ ﳚﻌﻠﻮﻥ ﺍﻟﺸﺮ ﺍﻟﻠﻐﻮﻱ ﺜﺎﺑﺔ ﺍﻟﺸﺮ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻓﺈﱠﻧ‬
‫ﻣﻦ ﺍﺣﺘ ﱠ ﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ؛ ﻷﱠﻧﻪ ﺣﺎﻣﻞ ﺑﺬﻭﺭ ﺑﻄﻼﻧﻪ؛ ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﺑﻮﻧﺎ ﻭﺍﺿ ﺎ ﺑﲔ‬
‫ﺍﻟﺸﺮ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺬﻱ ﺃﺩﺭﻙ ﺍﻟﻌﻘﻞ ﻟﺰﻭﻣﻪ ﺸﺮﻭ ﻪ‪ ،‬ﻛﻠﺰﻭﻡ ﺍﳊﻴﺎﺓ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺑﲔ ﺍﻟﺸﺮ ﺍﻟﻠﻐﻮﻱ‬
‫ﺃﻭ ﺍﻟﱠﻨ ﻮﻱ ﻭﻫﻮ ﻣﺮﺍﺩﻧﺎ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺗﻘﺼﲑ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪ 1440‬ﻭﺍﻟﻠﻔ ﻟﻪ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻠﻮﺍ ﻭﺍﻟـﺴﻨﺔ‬
‫ﻓﻴﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،1064‬ﻭﺻ ﻪ ﺍﻷﻟﺒﺎ ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(192/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،237 ،‬ﺍﺑـﻦ ﻣﻔﻠـﺢ‪ :‬ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫)‪.(1081/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻣﻔﻠﺢ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ )‪.(1081/3‬‬
‫‪ 4‬ـ ﺃﺧﺮﺟﻪ‪:‬ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﺭﻗﻢ‪،7 :‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺗﻘﺼﲑ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ‬
‫‪ ،1463‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻠﻮﺍ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،1065‬ﻭﺻ ﻪ ﺍﻷﻟﺒﺎ ‪.‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(248/2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(282/3‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(192/2‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﻣﺒﺎﺩ ﺍﻷﺻﻮﻝ‪.31 ،‬‬

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‫ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻔﺮ ﺃﻥ ﺍﻟﺸﺮ ﺍﻟﻠﻐﻮﻱ ﻳﺒﺎﻳﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺸﺮﻭ ﰲ ﻛﻮﻧﻪ ﺳﺒﺒﺎ ﻳﻠﺰﻡ ﻣﻦ‬
‫ﻭﺟﻮﺩﻩ ﺍﻟﻮﺟﻮﺩ ﻭﻣﻦ ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ ﺇﻻ ﺃﻥ ﻠﻔﻪ ﺳﺒﺐ ﺧﺮ؛ ﺃ ﱠﻣﺎ ﺍﻟﻌﻘﻠﻲ ﻭﻏﲑﻩ ﻓﻴﻠـﺰﻡ ﻣـﻦ‬
‫‪1‬‬
‫ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ ﰲ ﺍ ﺸﺮﻭ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩﻩ ﻭﺟﻮﺩ ﻭﻻ ﻋﺪﻡ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻟﺒﺎﺟﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻠﻴﻞ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﺧﻄﺄ؛ ﻷﱠﻧﻪ‬
‫ﻟﻮ ﻛﺎﻥ ﻣﺎ ﺫﻛﺮ ﻮﻩ ﺻ ﻴ ﺎ‪ ،‬ﻻﺳﺘ ﺎﻝ ﺃﻥ ﻳﺸﺘﺮ ﰲ ﺣﻜﻢ ﻭﺍﺣـﺪ ﺻـﻔﺎ ﻛـﺜﲑﺓ‪،‬‬
‫ﻻﺳﺘ ﺎﻟﺔ ﺫﻟﻚ ﰲ ﺍﻟﺸﺮﻭ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬
‫ﻭﺟﻮﺍﺏ ﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺃﱠﻧﻪ ﺃﺣﺪ ﻣﺎ ﻳﺸﺘﺮ ﰲ ﺒﻮ ﻫﺬﺍ‬
‫ﺍﳊﻜﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺇﻥ ﺩﺧﻠ ﺍﻟﺪﺍﺭ ﻓﺄﻧ ﺎﻟ ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﺷـﺮ ﺎ ﰲ‬
‫‪2‬‬
‫ﻭﻗﻮ ﺍﻟﻄﻼ ‪ ،‬ﻻ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻄﻼ ﺑﻐﲑ ﺩﺧﻮﻝ ﺍﻟﺪﺍﺭ"‪.‬‬
‫ﻭﻻ ﺍﻋﺘﺮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺇﻻ ﰲ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ؛ ﻭﻫﻲ ﺃﻥ ﺍﻟﻠﻔ ﻋﻨﺪﻧﺎ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍ ﺸﺮﻭ ﻋﻨﺪ ﲢﻘ ﻋﺪﻡ ﺍﻟﺸﺮ ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﺒﺎﺟﻲ ﻭﻣـﻦ ﻟـ ﱠ ﻟﻔـﻪ ﻓـﺈﻥ‬
‫ﺍﺳﺘﺼ ﺎﺏ ﺍﻟﻌﺪﻡ ﺍﻷﺻﻠﻲ ﻫﻮ ﺍﻟ ﱠﺪﺍﻝ ﻋﻠﻴﻪ ﻋﻨﺪﻫﻢ؛‪ 3‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻠﻔ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔـﺎﺀ‬
‫ﺍﻟﻄﻼ ﺑﻐﲑ ﺩﺧﻮﻝ ﺍﻟﺪﺍﺭ ﻋﻨﺪﻧﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‬
‫‪ 1‬ـ ﺃﺟﻴﺐ ﻋﻠﻰ ﺍﺳﺘﺪﻻﻟﻪ ﺑﺄﻥ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﺑﺪﻝ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺸﺮ ‪ ،‬ﻳﻨﻔﻲ ﺩﻻﻟﺘـﻪ‬
‫ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﰲ ﺍ ﺸﺮﻭ ‪ ،‬ﺑﺄﻥ ﻞ ﺍﺣﺘﺠﺎﺟﻨﺎ ﺑﺎﻟﺸﺮ ﺇﺫﺍ ﺭُﺗﺐ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﻣﻨﻔـﺮﺩﺍ‪،‬‬
‫ﻓﺈﻥ ﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺷﺮ ﺧﺮ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻧ ﺮﻧﺎ؛ ﻓﺈﻥ ﺭُﺗﺐ ﻋﻠﻴﻬﻤﺎ ﻴﻌﺎ ﻳﻨﺘـ‬
‫ﺍﳊﻜﻢ ﺇﻻ ﺑﺎﻧﺘﻔﺎﺋﻬﻤﺎ ﻣﻌﺎ‪ ،‬ﻭﺇﻥ ﺩﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻣﻊ ﺃﺣﺪ ﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻝ‪ ،‬ﺣـﺼﻞ ﺑﻮﺟـﻮﺩ‬

‫‪.43‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﻔﺮﻭ )‪ ،(72/2) (107/1‬ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪ ،(197/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪،‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(529/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،271 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ )‪ ،(221/2‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳـﺮﺍﺭ‬
‫)‪ ،(397/2‬ﺍﻟﺘﻔﺘﺎﺯﺍ ‪ :‬ﺷﺮ ﺍﻟﺘﻠﻮﻳﺢ )‪ ،(146/1‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ـﺮ ﺍ ـﻴ )‪ ،(168/5‬ﺍﻟـﺴﺒﻜﻲ‪ :‬ﺍﻹ ـﺎﺝ‬
‫)‪ ،(379/1‬ﺍﻟﺼﻨﻌﺎ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ‪.249 ،‬‬

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‫ﺃﺣﺪ ﺎ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﻨﺎ ﺒﻮ ﺍﳊﻜﻢ ﻣﻊ ﻋﺪﻡ ﺍﻟﺸﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻗﻀﻴﻨﺎ ﺑﺒﻄﻼﻥ ﺍﻟـﺸﺮ ‪،‬‬
‫‪1‬‬
‫ﻓﺈﻥ ﻋﺪﻣﻨﺎ ﺍﻟ ﱠﺪﻟﻴﻞ ﻗﻀﻴﻨﺎ ﺃﱠﻧﻪ ﻻ ﺷﺮ ﺇﻻ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺩﻋﻮ ﺍﻟﺒﺎﺟﻲ ﺑﺄﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻛﺎﻟﺸﺮ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻐﲑ ﻣﺴﻠﻢ ﻋﻨﺪﻧﺎ؛ ﻭﺑﻴﺎﻧﻪ‬
‫ﺸﺮﻋﻲ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩﻩ ﻭﺟﻮﺩ ﻭﻻ ﻋﺪﻡ‪ ،‬ﻼ ﺍﻟـﺸﺮ‬ ‫ﺃﻥ ﺍﻟ ﱠ‬
‫ﺍﻟﻨ ﻮﻱ ﻓﻬﻮ ﺩﺍﻝ ﻋﻠﻰ ﺍﻟﻌﺪﻡ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﻥ ﺣﺼﻞ ﺍ ﻼ ﰲ ﺮﻳﻘﻪ‪ ،‬ﻛﻤﺎ ﺃ ﻌﻨﺎ ﺇﻟﻴﻪ ﻗﺮﻳﺒﺎ‪.‬‬
‫‪ 2‬ـ ﺍﳉﻮﺍﺏ ﻋﻦ ﺗﺄﻭﻳﻠﻪ ﻟﺼﻴﻐﺔ ﺍﻟﺸﺮ ﺑﺼﻴﻐﺔ ﺍﻟﺼﻔﺔ ﻛﻤﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﻧﺴﻠﻢ ﻟﻪ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﺣﻴ ﺍﳉﻤﻠﺔ؛ ﻷﻥ ﺍ ﻘﺼﺪ ﻣﻦ ﺍﻟﺼﻔﺔ ﺼﻴﺺ ﺍ ﻨﻄﻮ ‪،‬‬
‫‪2‬‬
‫ﺠﺔ ﺍﻟﻌﺎ ﱠﻣﺔ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻣﺎ ﺃﺳﻠﻔﻨﺎﻩ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪،‬‬ ‫ﻭﻫﻮ ﺣﺎﺻﻞ ﰲ ﺍﻟﺸﺮ ‪ ،‬ﻟﺬﺍ ﻓ ﱠ‬
‫ﻭﻗﺪ ﺃﺳﻔﺮﻧﺎ ﻫﻨﺎﻟﻚ ﻋﻦ ﻭﺟﻪ ﺭﺟ ﺎﻧﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻗﻠﺒﺎ ﻟﻠﺪﻟﻴﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﻟﻜﻦ ﻻ ﺴﻦ ﺇﻏﻔﺎﻝ ﺿﻤﻴﻤﺔ ﻣﻬ ﱠﻤﺔ؛ ﻭﻫﻲ ﺃﻥ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﻟﺼﻔﺔ ﻟﻴ ﻋﻠﻰ ﺇ ﻼﻗـﻪ؛‬
‫ﺾ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻌـﺪﻡ‪،‬‬
‫ُ‬ ‫ﻷﻥ ﻟﻪ ﺍﻋﺘﺒﺎﺭﺍ ﺧﺎﺻﺔ ﻷﺟﻠﻬﺎ ﺃﻓﺮﺩ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻳﺄ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‬
‫ﻼ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻓﻬﻮ ﰲ ﺣﻜﻢ ﺍ ﺠﻮﱠﺯ‪.‬‬
‫ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﺩﻭﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﲑﻓـﺾ ﻫـﺬﺍ‬ ‫ﺏ ــ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﺍﺣﺘ‬
‫ﺍﻟﺘ ﺮﻳﺮ ﻣﻦ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﺝ ـ ﺇﺫﺍ ﺗﺄ ﱠﻣﻠ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺃﻟﻔﻴ ﺍﻟﺒﺎﺟﻲ ﺮ ﻣﺎ ﺭﻗﻌﻪ؛ ﻷﱠﻧﻪ ﻳﻘﻴ ﺍﻟﺸﺮ‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺔ‪ ،‬ﺑﻠﻪ ﻭﻋﻠﻰ ﺍﻟﻠﻘﺐ‪ ،‬ﻭﻫﻮ ﻻﺯﻡ ﻣﺬﻫﺒﻪ ﰲ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻳ ﺑﲔ ﺍﻻﺳﻢ ﺍ ـﺸﺘ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺔ ﻭﺍﻟﻠﻘﺐ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺑُﻌ ِﺪ ِﻩ ﳑﺘﻨﻊ؛ ﻷﱠﻧﻪ ﻗﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍ ﻮﺍﺯﻧﺔ ﺑﲔ ﺍ ﺬﻫﺒﲔ ﻳ ﻬﺮ ﻼﺀ ﻭﺟﻪ ﺗﺮﺟﻴﺢ ﻣﺬﻫﺐ ﺍﳉﻤﻬـﻮﺭ‪،‬‬
‫ﻟﻘﻮﺓ ﺍﻷﺩﻟﺔ ﺍﻟ ﺍﺳﺘﺪﻟﻮﺍ ﺎ‪ ،‬ﻓﻘﺪ ﻬﺮ ﻟﻨﺎ ﺻ ﺔ ﺍﺳﺘﻨﺎﺩﻫﻢ ﺇﱃ ﻓﻬﻢ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻭﻛﺬﺍ ﻓﻬـﻢ‬
‫ﺃﺻ ﺎﺑﻪ ‪ ψ‬ﻭﻫﻢ ﻣﻦ ﺃﻋﺮ ﺍﻟﻨﱠﺎﺱ ﻘﺎﺻﺪ ﺍﻟﺸﺮ ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‬
‫ﺗﺴﻠﻢ ﻣﻦ ﺍ ﻌﺎﺭ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﻟﺬﺍ ﻭﺟﺪﻧﺎ ﺑﻌﺾ ﻧﻔﺎﺓ ﺍ ﻔﻬﻮﻡ ﺘﺠﻮﻥ ﺬﺍ ﺍﻟﻨﻮ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍ ﻌﺘﻤﺪ )‪ ،(142/1‬ﺍﻟﻜﻠﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪ ،(189/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟـﺬﺧﲑﺓ )‪ ،(99/1‬ﺍ ﻣـﺪﻱ‪:‬‬
‫ﺍﻹﺣﻜﺎﻡ )‪ ،(408/1‬ﺍﺑﻦ ﺑﺪﺭﺍﻥ‪ :‬ﻧﺰﻫﺔ ﺍ ﺎ ﺮ ﺍﻟﻌﺎ ﺮ )‪ ،(221/2‬ﻫﺎﻣﺶ‪.1:‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪ 380/2‬ﻭ‪ ،(398‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﻧﻔﺎﺋ ﺍﻷﺻﻮﻝ )‪ ،(1402/3‬ﺷﻠ ‪ :‬ﺃﺻـﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.500 ،‬‬

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 ‫ﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟ ﺎﻳﺔ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻟ ﺎﻟﺚ‪:‬‬
‫ﺍﻟﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﻗﻼ ﻭﺃﺩﻟﺘﻪ‬
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‫ﺍﺣﺘ ﱠ ﺍﳉﻤﻬﻮﺭ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﺑﻌﺾ ﺍ ﻨﻜﺮﻳﻦ ﻟﻠﻤﻔﻬﻮﻡ ﻛﺎﻟﺒﺎﻗﻼ ﻭﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ‪،‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻋﺮ ﻷﺩﻟﺔ ﺍﻟﺒﺎﻗﻼ ﺑﺎﻟﻨﻘﺾ ﻓﺴﺄﻗﺘﺼﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻥ ﻣﺎ ﻧﺘﻐﻴﺎﻩ ﰲ‬
‫ﺍﻷﺧﲑ ﻫﻮ ﺑﻴﺎﻥ ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺒﺎﻗﻼ ﺎ ﻳﺄ ‪:‬‬
‫‪ 1‬ــ ﺍﺳﺘﺪﻝ ﺍﻟﺒﺎﻗﻼ ﺑﺄﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻗﺪ ﻭﻗﻔﻮﻧﺎ ﻋﻠﻰ ﺃﻥ ﺫﻛﺮ ﺍﻟﻐﺎﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣـﺎ‬
‫ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺃﱠﻧﻬﻢ ﻣﺘﻔﻘـﻮﻥ ﻋﻠـﻰ ﺃﻥ ﻗﻮﻟـﻪ ‪...]:Υ‬ﻭﻻ ﺗﻘﺮﺑـﻮﻫﻦ ﺘـ‬ ‫ﺑﻌﺪﻫﺎ ﻼ‬
‫ﻳﻄﻬﺮ ‪ 2،[...‬ﻛﻼﻡ ﻏﲑ ﺗﺎﻡ ﻭﻻ ﻣﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﱠﻧﻪ ﻻ ﺑ ﱠﺪ ﻓﻴﻪ ﻣﻦ ﺇﺿﻤﺎﺭ‪ ،‬ﻭﺃﻥ ﺍ ﻀﻤﺮ ﰲ‬
‫ﺍﻟﻜﻼﻡ ﺍﻟﺜﺎ ﻫﻮ ﺍ ﻬﺮ ﰲ ﺃﻭﻝ ﺍ ﺘﻘﺪﻡ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪] :‬ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ[‪ ،‬ﻓﺘﻘﺪﻳﺮﻩ ﻭﺍ ﺘﻀ ﱠﻤﻦ ﻓﻴﻪ‪:‬‬
‫ﺣ ﻳﻄﻬﺮﻥ ﻓﺎﻗﺮﺑﻮﻫ ﱠﻦ‪ ،‬ﻭﻟﻮ ﻳﻘ ﱠﺪﺭ ﻫﺬﺍ ﺍﻹﺿﻤﺎﺭ‪ ،‬ﻟﺼﺎﺭ ﻗﻮﻟﻪ ﻓﻼ ﺗﻘﺮﺑﻮﻫ ﱠﻦ ﻟﻐﻮﺍ ﻻ ﻓﺎﺋﺪﺓ‬
‫‪3‬‬
‫ﻓﻴﻪ‪.‬‬
‫‪ 2‬ـ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻳﻘﺒﺢ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻐﺎﻳﺔ؛ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﻌ ﺯﻳﺪﺍ ﺷﻴ ﺎ ﺣ ﻳﻘﻮﻡ‪،‬‬
‫ﻓﺈﻥ ﺍﺳﺘﻔﻬﺎﻣﻪ ﻋﻦ ﺇﻋﻄﺎﺋﻪ ﺑﻌﺪ ﺍﻟﻘﻴﺎﻡ ﻗﺒﻴﺢ؛ ﻷﱠﻧﻪ ﻣﻔﻬﻮﻡ ﰲ ﺍﻹﺿﻤﺎﺭ ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻜﺄﻧﱠـﻪ‬
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‫ﻗﺎﻝ‪:‬ﻓﺈﺫﺍ ﻗﺎﻡ ﻓﺄﻋﻄﻪ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﺃﺿﻤﺮ ﻭﺣُ ِﺬ ﰲ ﺍﻟﻨﻄ ‪ ،‬ﻟﺴﺒﻘﻪ ﺇﱃ ﻓﻬﻢ ﻛﻞ ﻣﺘﻜﻠﻢ ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬
‫‪ 3‬ــ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﺎﻳﺔ ﺍﳊﻜﻢ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻣﺜﻞ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﺮﺟ ﺑﺬﻟﻚ ﻋﻦ‬
‫ﻛﻮ ﺎ ﻏﺎﻳﺔ‪ ،‬ﻭ ﺬﺍ ﺴﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺍﺿﺮﺏ ﺍ ﺬﻧﺐ ﺣ ﻳﺘﻮﺏ‪ ،‬ﻭﻫﻮ ﻳﺮﻳﺪ ﺿﺮﺑﻪُ ﻭﺇﻥ ﺗﺎﺏ‪،‬‬
‫‪5‬‬
‫ﻷﱠﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺫﻟﻚ ﺻﺎﺭ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﻐﺎﻳﺔ ﻟﻐﻮﺍ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪ ،‬ﻓﺜﺒ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﺍﻟﻔﺮ ﺍﻟ ﺎ ‪ :‬ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺘﻪ‬
‫ﺇﻟﻴﻪ ﺍﳊﻨﻔﻴﺔ ﻭﺍﺧﺘﺎﺭﻩ‬ ‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﻟـﻰ ﺑﻄﻼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺫﻫﺒ‬

‫‪ ،272‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(65/2‬ﺍﻟﺸﻮﻛﺎ ‪:‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(358/3‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪،‬‬
‫ﺇﺭﺷﺎﺩ ﺍﻟﻔ ﻮﻝ‪.308 ،‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.222 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(358/3‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(531/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(359/3‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(532/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪ ،(359/3‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(533/2‬‬

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 ‫ﺍ ﻣﺪﻱ‪ 1،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﻟﺮﺃﻳﻪ ﺎ ﻳﺄ ‪:‬‬
‫‪] :‬ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻟﺎ ﺑﺎﻟﺘﻲ ﻫﻲ ﺃ ـﺴﻦ ﺘـ ﻳﺒﻠـ‬
‫‪ 1‬ـ ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﷲ ‪Υ‬‬
‫‪3‬‬
‫ﺃﺷﺪﻩ‪ 2،[...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻥ ﻫﺬﺍ ﺣﻜﻤﻪ ﺃﻳﻀﺎ ﺑﻌﺪ ﺃﻥ ﻳﺒﻠ ﺃﺷ ﱠﺪﻩ‪.‬‬
‫‪ 2‬ـ ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﷲ ‪...] :Υ‬ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ ﺘ ﻳﻄﻬﺮ ‪ 4،[...‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﳚـﻮﺯ‬
‫ﻗﺮ ﱠﻦ ﺇﺫﺍ ﻬﺮﻥ ﺣ ﻳﺘﻄﻬﺮﻥ‪ 5،‬ﻭﺍ ﻘﺼﻮﺩ ﺃﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﺎﻟ ﻣﺎ ﻗﺒﻠﻬﺎ‪.‬‬
‫‪ 3‬ـ ﺍﺳﺘﺪﻝ ﺃﻳﻀﺎ ﺑﺄﻥ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺏ ﺯﻳﺪﺍ ﺣ ﳚﻠ ؛ ﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻷﻣﺮ ﺑﺎﻟـﻀﺮﺏ ﰲ‬
‫ﺣﺎﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺣﺎﻝ ﺍﳉﻠﻮﺱ ﻓﻬﻮ ﰲ ﺣﻜﻢ ﺍ ﻮﱠﺯ‪ ،‬ﻳﺼﺢ ﻓﻴﻪ ﺍﻹﳊﺎ ﻭﺍﻟﺘﻔﺮﻳـ ‪ ،‬ﻭﻫـﻮ‬
‫ﻨـﺰﻟﺔ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺏ ﺯﻳﺪﺍ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻗﺪ ﺃ ﻌﻨﺎ ﺃﱠﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﺿﺮﺑﻪ ﰲ ﺣـﺎﻝ‬
‫‪6‬‬
‫ﺍﳉﻠﻮﺱ‪ ،‬ﻭﺍﻷﻣﺮ ﺳﻴﱠﺎﻥ ﰲ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺏ ﺯﻳﺪﺍ ﺣ ﳚﻠ ‪.‬‬
‫‪ 4‬ــ ﺍﺳﺘﺪﻝ ﺃﻳﻀﺎ ﻮﺍﺯ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺄﻛﺜﺮ ﻣﻦ ﻏﺎﻳﺔ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻻ ﺗﻜﻠﻢ ﺯﻳﺪﺍ ﺣـ‬
‫ﻳﻌﻄﻴﻚ ﺩﻳﻨﺎﺭﺍ‪ ،‬ﺃﻭ ﺣ ﻳﻌﻄﻴﻚ ﻓﺮﺳﺎ‪ ،‬ﺃﻭ ﺣ ﻳﺒﺪﺃﻙ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﺒﻄﻞ ﺍﳊﻜﻢ ﺑﻨﻘـﻴﺾ‬
‫‪7‬‬
‫ﺣﻜﻢ ﺍﻟﻐﺎﻳﺔ ﻋ ﱠﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭ ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﺑﻄﻠﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮ ﺃﻳﻀﺎ‪.‬‬

‫ﺍﻟﻔﺮ ﺍﻟ ﺎﻟﺚ‪ :‬ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﻟﺘﺮﺟﻴﺢ‬

‫ﺃﻭﻻ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﺒﺎﻗﻼ‬
‫‪ 1‬ـ ﻧﺎﻗﺶ ﺍﻟﺒﺎﺟﻲ ﺩﻋﻮ ﺍﻹﺿﻤﺎﺭ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺃ ـ ﻻ ﻧﺴﻠﻢ ﺃﱠﻧﻪ ﻻ ﺑ ﱠﺪ ﰲ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻐﺎﻳﺔ ﻣﻦ ﺇﺿﻤﺎﺭ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ ﳉـﺎﺯ ﻟﻠﻤ ـﺘ‬
‫ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺃﻥ ﻳ ﱠﺪﻋﻲ ﰲ ﺣﺪﻳ ‪" :‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺍﻟﺰﻛﺎﺓ"‪ ،‬ﺿﻤﲑﺍ ﺗﺘﻢ ﺑﻪ ﻓﺎﺋﺪﺓ ﺍﻟﻜﻼﻡ‪،‬‬
‫‪1‬‬
‫ﻭﻫﻮ "ﻻ ﺯﻛﺎﺓ ﰲ ﻏﲑ ﺍﻟﺴﺎﺋﻤﺔ"‪ ،‬ﻭﺇﺫﺍ ﳚﺐ ﻫﺬﺍ ﳚﺐ ﻣﺎ ﻗﻠﺘﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(529/2‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(65/2‬ﺑﺎﺩﺷﺎﻩ‪ :‬ﺗﻴﺴﲑ ﺍﻟﺘ ﺮﻳﺮ )‪.(101/1‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.152 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(529/2‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪.(357/2‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.222 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(529/2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(530/2‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(530/2‬‬

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‫ﻭﺍﻋﺘﺮﺍﺿﻪ ﻋﻠﻰ ﺩﻋﻮ ﺍﻹﺿﻤﺎﺭ ﺍﻋﺘﺮﺍ ﺳﺪﻳﺪ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻠﻔـ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻣﺴﺘﻘﻼ ﻏﲑ ﻣﺘﻮﻗ ﻋﻠﻰ ﺇﺿﻤﺎﺭ‪ ،‬ﻭﻣﻦ ﺍ ﱠﺩﻋﻰ ﺍﻹﺿﻤﺎﺭ ﻓﻌﻠﻴﻪ ﺑﺎﻟ ﱠﺪﻟﻴﻞ؛ ﻷﻥ ﺍﳊﻤﻞ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻭﻳﻘﻞ ﺑﻪ ﺍﺿﻄﺮﺍﺏ ﺍﻟﻜﻼﻡ‪ 2،‬ﻭﻟﻮ ﺳﺎ ﺍﻹﺿﻤﺎﺭ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻟﺴﺎ‬
‫ﺃﻳﻀﺎ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ؛ ﻷﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻐﺎﻳﺔ ﰲ ﻣﻌ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺩﻋﻮ ﺍﻟﺒﺎﻗﻼ ﺃﻥ ﻋﺪﻡ ﺍﻹﺿﻤﺎﺭ ﳚﻌﻞ ﻣﻦ ﺍﻟﱠﺘﻌﻠﻴ ﺑﺎﻟﻐﺎﻳﺔ ﻟﻐﻮﺍ ﻻ ﻓﺎﺋـﺪﺓ ﻓﻴـﻪ‪،‬‬
‫ﻓﻤﺪﻓﻮ ﺎ ﺳﺒ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺗﺒﺎﺩﺭ ﺍﻟﺸﻲﺀ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻄﻮﻗﺎ‪ 3،‬ﻭﰲ ﻥ ﺍﻟﻮﻗ‬
‫ﻓﺈﻥ ﺍﻟﺒﺎﺟﻲ ﻻ ﻳُﻮﺍﻓ ﻋﻠﻰ ﺯﻋﻤﻪ ﺃﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻣﻮﻗﻮ ﻋﻠﻰ ﺍﻟ ﱠﺪﻟﻴﻞ؛ ﻷﻥ ﺍ ﻔﻬﻮﻡ ﻋﻨـﺪﻧﺎ‬
‫ﻫﻮ ﺍﻟ ﱠﺪﻟﻴﻞ‪.‬‬
‫ﺏ ـ ﺃﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻨـﺰﻟﺔ ﻣﺎ ﻗﺒﻞ ﺍﻟﺸﺮ ‪ ،‬ﻓﻘﻮﻟﻚ‪ :‬ﺃﻋ ﺯﻳﺪﺍ ﺩﺭ ﺎ ﺇﻥ ﺟﺎﺀﻙ‪،‬‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﻄﺎﺀ ﺑﻌﺪ ﺍ ﻲﺀ‪ ،‬ﻭﻣﺎ ﻗﺒﻞ ﺍ ﻲﺀ ﻣﻮﻗﻮ ﻋﻠﻰ ﺍﻟ ﱠﺪﻟﻴﻞ‪ ،‬ﻭﻣﺜﻠﻪ‪ :‬ﻻ ﺗﻌـ‬
‫ﺯﻳﺪﺍ ﺣ ﳚﻲﺀ؛ ﻓﺈﱠﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﺍﻟﻌﻄﺎﺀ ﺣ ﳚﻲﺀ‪ ،‬ﻭﻣﺎ ﺑﻌﺪ ﺍ ﻲﺀ ﻓﻤﻮﻗﻮ ﻋﻠـﻰ‬
‫ﺍﻟ ﱠﺪﻟﻴﻞ‪ ،‬ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻌﻄﺎﺀ ﻭﺍ ﻨﻊ‪ ،‬ﻭﻫﻮ ﻛﻘﻮﻟﻨﺎ‪ :‬ﻻ ﺗﻄﺄ ﺍﳊﺎﺋﺾ ﺣ ﺗﻄﻬﺮ‪ ،‬ﻗﺪ ﻨﻊ ﺍﻟﻮ ﺀ‬
‫‪4‬‬
‫ﺑﻌﺪ ﺍﻟﻄﻬﺮ‪ ،‬ﻟﻄﺮُﻭﺀ ﺍﻹﺣﺮﺍﻡ ﻭ ﻮﻩ‪ ،‬ﻓﺒﻄﻞ ﻣﺎ ﻗﺎﻟﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻞ ﻧ ﺮ‪ ،‬ﻓﺘﻨـﺰﻳﻞ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﺸﺮ ﻓﻴـﻪ ﺑُﻌـﺪ؛ ﻷﻥ‬
‫ﺍ ﻔﻬﻮﻡ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﺘﻌﻠ ﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ ﻣُﺘﻌﻠ ﰲ ﺍﻟﺸﺮ ﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﺿ ﺇﻟﻴﻪ ﺃﻥ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﻐﺎﻳﺔ ﺃﻗﻮ ﻣﻦ ﺍﻟﺸﺮ ‪ 5،‬ﻭﻟﺬﺍ ﺍ ﱠﺩﻋﺎﻩ ﺍﻟﺒﺎﻗﻼ ﻭﻏﲑﻩ ﻣﻨﻄﻮﻗﺎ‪.‬‬
‫ﻫﺬﺍ ﻋﺪﺍ ﺃﻥ ﺍﻟﺸﺮ ﺧﻼﻓﺎ ﻟﻠﻐﺎﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻌﺪﻡ ﺃﺻﺎﻟﺔ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺑﻼ ﺧﻼ ‪،‬‬
‫ﻭﻻ ﻳﻌ ﻗﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺃﻥ ﺍﻟﺸﺮ ﻣﺘﻮﻗ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺗﻨﻜﺒﻪ ﻋﻦ ﻫﺬﺍ؛ ﻷﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻡ‬
‫ﻜﻢ ﺍﻻﺳﺘﺼ ﺎﺏ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﺘﱠﺰﻳﻞ ﻋﻨﻪ ﺑﺪﻟﻴﻞ ﺷﻲﺀ ﺧﺮ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(531/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،361 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،93 ،‬ﺍﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪ :‬ﺷـﺮ‬
‫ﺍﻟﻜﻮﻛﺐ )‪.(295/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻌﻄﺎﺭ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ )‪ ،(337/1‬ﺍ ﻠﻲ‪ :‬ﺷﺮ ﻊ ﺍﳉﻮﺍﻣﻊ )‪.(53/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(531/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻹﳚﻲ‪ :‬ﺷﺮ ﺘﺼﺮ ﺍ ﻨﺘﻬﻰ )‪ ،(181/2‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(524/3‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ‬
‫ﺍﻟﻮﺭﻭﺩ )‪.(114/1‬‬

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‫ﺃ ﱠﻣﺎ ﺜﻴﻠﻪ ﺑﺎﳊﺎﺋﺾ ﻓ ﺎﺭﺝ ﻋﻦ ﻞ ﻧﺰﺍﻋﻨﺎ؛ ﻷﻥ ﺳﻘﻮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻌﺎﺭﺿﺔ ﺩﻟﻴﻞ‬
‫ﺑﺎﻹﺣﺮﺍﻡ ﻨﻄﻮ ﻗﻮﻝ ﺍﷲ ‪...] :Υ‬ﻓﻼ ﺭﻓﺚ‬ ‫ﺃﻗﻮ ﺃﻣﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﻮ ﺀ ﳑﻨﻮ ﺑﻌﺪ ﺍﻟﺘﻠﺒ‬
‫ﻭﻻ ﻓﺴﻮ ﻭﻻ ﺟﺪﺍﻝ ﻓﻲ ﺍﻟﺤ ‪ 1،[...‬ﻓﺒﻄﻞ ﺬﺍ ﻗﻮﻟﻪ‪.‬‬
‫‪ 2‬ــ ﺧﺎﻟ ﺍﻟﺒﺎﺟﻲ ﺍﻟﺒﺎﻗﻼ ﰲ ﺍﺳﺘﻘﺒﺎﺣﻪ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻐﺎﻳﺔ ﻭﺍﺳﺘ ﺴﻨﻪ‪،‬‬
‫ﻭﻭﺟﻪ ﺍﺳﺘ ﺴﺎﻧﻪ ﻫﻮ ﺍﺣﺘﻤﺎﻝ ﺮﻭﺀ ﻣﺎﻧﻊ ﻣﻦ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻓﺎﻹﺣﺮﺍﻡ ﻣﺜﻼ ﻨـﻊ ﻣـﻦ‬
‫ﺍﻟﻮ ﺀ ﺍﻟﺬﻱ ﻋﻠﻘ ﺇﺑﺎﺣﺘﻪ ﺑﺎﻟﻄﻬﺮ‪ ،‬ﻭﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜِﻞ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﺇﱃ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻛﺎﳊﺎﻝ‬
‫‪2‬‬
‫ﻧﻔﺴﻪ ﰲ ﺍﳊﻜﻢ ﺍ ﻌﻠ ﺑﺎﻟﺼﻔﺔ‪.‬‬
‫ﻭﲢﺮﻳﺮ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻫﻮ ﺃﱠﻧﻨﺎ ﻧﻮﺍﻓﻘﻪ ﻋﻠﻰ ﺣﺴﻦ ﺍﻻﺳـﺘﻔﻬﺎﻡ‪ ،‬ﻭُﻧ ﺎﻟﻔـﻪ ﰲ‬
‫ﻣﺮﺍﻣﻪ ﻣﻦ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﱠﻨﺎﻓﲔ ﻟﻠﻤﻔﻬﻮﻡ ﻳﺘﻮ ﱠﺳﻠﻮﻥ ﺬﻩ ﺍ ﻘﺪﻣﺔ ﺇﱃ ﺇﻧﻜﺎﺭﻩ؛ ﻭﺑﻴـﺎﻥ ﻫـﺬﺍ ﺃﻥ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﺎ ﺣﺴُﻦ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﻏﲑ ﻣﻔﻬﻮﻡ ﻣﻦ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻟﺬﺍ ﺣﺴُﻦ ﰲ ﺍ ﺴﻜﻮ‬
‫‪3‬‬
‫ﻋﻨﻪ‪ ،‬ﻭ ﺴﻦ ﰲ ﺍ ﻨﻄﻮ ﻟﻌﺪﻡ ﺍﻻﺣﺘﻤﺎﻝ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ‪ ،‬ﺃﻥ ﺣُﺴﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺳﺎﺋ ﻋﻨﺪﻧﺎ ﰲ ﻛﻞ ﺃﻧﻮﺍ ﺍ ﻔﻬـﻮﻡ؛‬
‫ﻷﱠﻧﻪ ﻠﺐ ﻟ ﻭﺿﺢ ﻭﺩﻓﻊ ﻻﺣﺘﻤﺎﻝ ﻋﺪﻡ ﺍ ﺎﻟﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻨﺴﺠﻢ ﻣﻊ ﻨﱠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫‪4‬‬
‫ﻋﻨﺪﻧﺎ‪ ،‬ﻓﻠﺬﺍ ﺍﺳﺘ ﺴﱠﻨﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺣ ﺗﺮﺗﻘﻲ ﺩﻻﻟﺘﻪ ﻣﻦ ﺍﻟ ﻬﻮﺭ ﺇﱃ ﺍﻟﻨﺺﱠ‪ ،‬ﻭﻳﺴﻘ ﺍﻟﻮﻫﻢ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﺳﻮ ﻣﺎ ﺃﺷﺮ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﺗﻮﺟﻴﻪ ﺍﻟﺒﺎﺟﻲ ﺳﺪﻳﺪ‪ ،‬ﻏﲑ ﺃﻥ ﺩﻋﻮﺍﻩ ﺃﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ‬
‫ﻣﻮﻛﻮﻝ ﺇﱃ ﺍﺟﺘﻬﺎﺩ ﺍ ﻜﻠ ﻣﺮﻓﻮ ؛ ﻷﻥ ﺍ ﻔﻬﻮﻡ ﰲ ﻣﺬﻫﺒﻨﺎ ُﺣﺠﱠﺔ‪.‬‬
‫‪ 3‬ــ ﺍﻋﺘﺮ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻰ ﺍﺣﺘﺠﺎﺝ ﺍﻟﺒﺎﻗﻼ ؛ ﺑﺄﻥ ﻋﺪﻡ ﺩﻻﻟﺔ ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺑﻌﺪﻫﺎ‬
‫ﺎﻟ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻞ ﻟﻜﻼﻡ ﺍﻟﺸﺎﺭ ﻋﻠﻰ ﻏﲑ ﻓﺎﺋﺪﺓ ﺑﺎﻋﺘﺮﺍﺿﲔ ﻭ ﺎ‪:‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.197 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(532/2‬ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(379/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،265 ،‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،225 ،‬ﺍﺑـﻦ ﻋﻘﻴـﻞ‪ :‬ﺍﻟﻮﺍﺿـﺢ )‪،(285/3‬‬
‫ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(378/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ‪ ،225 ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿـﺢ )‪ ،(285/3‬ﺍﻟﻜﻠـﻮﺫﺍ ‪ :‬ﺍﻟﺘﻤﻬﻴـﺪ )‪،(222/2‬‬
‫ﺍﻟﺴﻤﻌﺎ ‪ :‬ﻗﻮﺍ ﻊ ﺍﻷﺩﻟﺔ )‪ ،(247/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،240 ،‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪.(500/3‬‬

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 ‫ﺃ ـ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﺼﻠﺢ؛ ﻷﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﻐﺎﻳﺔ ﻻ ﻨﻊ ﻣﻦ ﺒﻮ ﺣﻜﻢ ﺧـﺮ ﻌـ‬
‫ﺧـﺮ‬ ‫ﺧﺮ؛ ﻛﺎﳊﺎﻝ ﰲ ﺍﻟﺸﺮ ‪ ،‬ﻓﺈﱠﻧﻪ ﻋﻼﻣﺔ ﻟﺜﺒﻮ ﺫﻟﻚ ﺍﳊﻜﻢ‪ ،‬ﻻ ﺘﻨﻊ ﻭﺭﻭﺩ ﺷـﺮ‬
‫‪1‬‬
‫ﻟﺜﺒﻮﺗﻪ؛ ﻷﻥ ﻫﺬﻩ ﻛﻠﻬﺎ ﻋﻼﻣﺎ ﻟﻠ ﻜﻢ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﱠﻧﻪ ﺍﻋﺘﺮﺍ ﺭﺟﻴﺢ؛ ﻷﱠﻧﻪ ﺧﺮﻭﺝ ﻋﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻠﻐﺔ ﺍﻟ ﺩﻟ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺎﻳﺔ‬
‫‪2‬‬
‫ﺎﻳﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻟﺬﺍ ﺃﻟﻔﻴﻨﺎ ﺍﻟﻐﺰﺍﱄ ﻳﺴﺘ ﻬﺮ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺭﻏﻢ ﺇﻧﻜﺎﺭﻩ ﻟﻠﻤﻔﻬﻮﻡ‪.‬‬
‫ﻭﻗﻴﺎﺳﻪ ﻟﻠﻐﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺸﺮ ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﻛﻤﺎ ﺃ ﻌ ﺇﻟﻴﻪ ﻧﻔﺎ‪ ،‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻟﻪ ﺑﻪ‪ ،‬ﻓﻬـﻲ‬
‫ﺣﻴﺪﺓ ﻋﻦ ﻞ ﺍﻟﻨـﺰﺍ ؛ ﻷﻥ ﺒﻮ ﺍﳊﻜﻢ ﺑﺸﺮ ﺧﺮ ﻟﺪﻟﻴﻞ ﻣﻌﺘ ‪ ،‬ﱠﳑﺎ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﻣﺘﻮﻗﻔﺎ ﻋﻠﻴﻬﻤﺎ ﻣﻌﺎ؛ ﻛﺎﳊﺎﻝ ﰲ ﻳﺔ ﺍﺑﺘﻼﺀ ﺍﻟﻴﺘﺎﻣﻰ‪.‬‬
‫ﺏ ـ ﺃﱠﻧﻪ ﻻ ﻓﺮ ﺑﲔ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺑﻮﺍ ﺍ ﺸﺮﻙ ﺣ ﻳﺘﺮﻙ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺑﲔ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺑﻮﺍ‬
‫ﺍ ﺸﺮﻙ ﻷﺟﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﰲ ﺃﻥ ﺍ ﻔﻬﻮﻡ ﻣﻨﻪ ﺃﻥ ﺍﻟﺸﺮﻙ ﻫﻮ ﻣﻮﺟﺐ ﺍﻟﻀﺮﺏ ﻭﻋﻠﺘﻪ‪ ،‬ﻭﻻ ﻨـﻊ‬
‫ﻫﺬﺍ ﺒﻮ ﺍﻟﻀﺮﺏ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺗﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﻼ ﺘﻨﻊ ﺒﻮ‬
‫ﺍﻟﻀﺮﺏ ﺑﻌﺪ ﺍﻹ ﺎﻥ ﻌ ﺧﺮ ﻳﻀﺮﺏ ﻟﻪ؛ ﻳﺪﻝ ﻋﻠﻰ ﺻ ﺔ ﻫﺬﺍ ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﺍ ﻨﻊ ﻣـﻦ ﻗـﺮﺏ‬
‫‪3‬‬
‫ﺍﳊﺎﺋﺾ ﺑﻌﺪ ﺍﻟﺘﻄﻬﺮ ﻟﻄﺮﻭﺀ ﺍﻹﺣﺮﺍﻡ ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻞ ﺍ ﻨﻊ‪ ،‬ﻓﺜﺒ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﱠﻧﻨﺎ ﻧﺴﻠﻢ ﺃﻥ ﺍﻟﻌﻠﺔ ﺍ ﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺼﻴﻐﺘﲔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠ ﻣﺴﻠﻜﻬﺎ ﰲ‬
‫ﻛﻠﺘﺎ ﺍﻟﻌﺒﺎﺭﺗﲔ‪ 4،‬ﻭﺃ ﱠﻣﺎ ﻋﻦ ﺒﻮ ﺍﻟﻀﺮﺏ ﻣﻊ ﻋﺪﻡ ﻋﻠﺔ ﺍﻟﺸﺮﻙ ﻟﺜﺒﻮ ﻣﻌ ﺧﺮ‪ ،‬ﻓﻼ ﻣﻨﺎﺯﻋﺔ‬
‫ﻓﻴﻪ ﺇﺫﺍ ﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ؛ ﻷﻥ ﺍﻟﻌﻠﺔ ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻬﺎ ﺍﻟﻌﺪﻡ ﰲ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(533/2‬‬

‫‪ 2‬ـ ﻟﻜﻨﻪ ﺍﻋﺘﺮ ﻋﻠﻴﻪ ﺑﺪﻋﻮ ﺃﻥ ﻛﻞ ﻣﺎﻟﻪ ﺍﺑﺘﺪﺍﺀ ﻓﻐﺎﻳﺘﻪ ﻣﻘﻄﻊ ﻟﺒﺪﺍﻳﺘﻪ‪ ،‬ﻓﲑﺟﻊ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﺇﱃ ﻣﺎ ﻛـﺎﻥ ﻗﺒـﻞ‬
‫ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺍ ﺬﻛﻮﺭ ﻻ ﻳﻌﻜﺮ ﻋﻠﻴﻨﺎ ﺻﻔﻮ ﻫﺬﺍ ﺍﻟﺮﺃﻱ؛ ﻭﻻ ﻳﺮﻗﻰ ﺇﱃ ﺩﻓﻊ ﺍﻟ ﻬﻮﺭ ﺍﻟﺬﻱ ﻳﻔﻴﺪﻩ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ؛‬
‫ﻷﻧﱠﻨﺎ ﻧ ﱠﺪ ﺍﻟﻘﻄﻌﻴﱠﺔ ﻓﻴﻪ‪ ،‬ﺑﻠﻪ ﺇﻥ ﺍﻟﻨﺺ ﻭﻫﻮ ﺃﻗﻮ ﻣﻦ ﺍﻟ ﺎﻫﺮ‪ ،‬ﻗﺪ ﺣﻘ ﺍﻟﻐﺰﺍﱄ ﺃﻧﱠﻪ ﻻ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺍ ﺴﺎﻡ ﺍﻻﺣﺘﻤﺎﻻ‬
‫ﺍﻟﺒﻌﻴﺪﺓ؛ ﻓﻜﻴ ﺑﻪ ﻳﻄﺎﻟﺐ ﺑﺬﻟﻚ ﰲ ﺍ ﻔﻬﻮﻡ ﻭﻫﻮ ﺩﻭﻧﻪ ﺩﺭﺟﺔ !‪ ،‬ﻭﻣﻦ ﻓﻼ ﻣُﻌﻮﱠﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻻ ﻳـﺴﺘﻘﻴﻢ‬
‫ﺭﺩ ﺍﻟﻘﻮﺍﻋﺪ ﺑﺎﻻﺣﺘﻤﺎﻻ ﺍﻟﺒﻌﻴﺪﺓ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،272 ،‬ﻭﺍ ﻨ ﻮﻝ‪.166 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(533/2‬‬
‫‪ 4‬ـ ﻷﻧﱠﻬﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻗﺒﻴﻞ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﰲ ﺍﻷﻭﱃ ﺍﻟ ﻋﻠﻘ ﺑﺎﻟﻐﺎﻳﺔ ﻣﻦ ﻗﺒﻴﻞ ﺩﻻﻟﺔ ﺍﻹ ﺎﺀ‬
‫ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻫﻲ ﺩﻻﻟﺔ ﻨﻴﺔ ﻏﲑ ﺻﺮ ﺔ‪ ،‬ﺑﻞ ﻗﻄﻊ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺃﻧﱠﻬﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻔﻬﻮﻡ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺧﻼ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،75 ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪ 236 ،‬ﻭﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(483/2‬‬

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‫ﺍﻟﺸﺮﻋﻴﺎ ‪ 1،‬ﻭﻣﺜﺎﻟﻪ ﻣﺎ ﻣﺜﻞ ﺑﻪ ﻣﻦ ﺿﺮﺏ ﺍ ﺸﺮﻙ ﻭﻗﺮﺑﺎﻥ ﺍﳊﺎﺋﺾ‪ ،‬ﻓﺈﱠﻧﻬﻤﺎ ﺇﻥ ﺳـﻠﻤﺎ ﻣـﻦ‬
‫ﺍ ﻌﺎﺭ ‪ ،‬ﺣﻜﻤﻨﺎ ﻨﻊ ﺍﻟﻀﺮﺏ ﰲ ﺍﻷﻭﻝ‪ ،‬ﻭ ﻮﺍﺯ ﺍﻟﻘﺮﺑﺎﻥ ﰲ ﺍﻟﺜﺎ ؛ ﻭﺇﻻ ﺃﺧﺮِﺝ ﺫﻛﺮ ﺍﻟﻐﺎﻳﺔ‬
‫‪2‬‬
‫ﰲ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻹﻓﺎﺩﺓ ﺇﱃ ﺍﻟﻠﻐﻮ ﻭﺍﻟﻌﺒ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ‬
‫‪ 1‬ـ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﺣﺘﺠﺎﺟﻪ ﺑﺎ ﻳﺔ ﺍﻷﻭﱃ؛ ﺃﱠﻧﻪ ﻻ ﻣﻔﻬﻮﻡ ﻟﻘﻴﺪ ﺍﻟﻴُﺘﻢ ﻋﻨﺪﻧﺎ؛ ﻷﻥ ﺍﻟﻴﺘﻴﻢ‬
‫ُﺧﺺﱠ ﺑﺎﻟﺬﻛﺮ ﻜﺎﻥ ﺿﻌﻔﻪ ﻭﻗﻠﺔ ﻧﺎﺻﺮﻩ‪ ،‬ﻓﻜﺜﺮ ﺍﻟﻄﻤﻊ ﻓﻴﻪ ﺧﻼﻓﺎ ﻟﻠﺒﺎﻟ ‪ ،‬ﺃﻭ ﻳُﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱠﻬﻲ‬
‫ﻋﻦ ﻤﻮ ﺍﳊﻜﻤﲔ‪ ،‬ﻭ ﺎ ﻗﺮﺑﺎﻧﻪ ﺑﻐﲑ ﺍﻷﺣﺴﻦ‪ 3،‬ﻭﻫﺬﺍ ﻓﻀﻼ ﻋﻠﻰ ﺩﻻﻟﺔ ﻧﺼﻮ ﺃﻗﻮ ﻣﻨﻪ‬
‫ﻋﻠﻰ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻏﲑﻩ‪.‬‬
‫‪ 2‬ــ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﺣﺘﺠﺎﺟﻪ ﺑﺎ ﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﱠﻧﻪ ﺇﻟﺰﺍﻡ ﰲ ﻏﲑ ﻠﻪ ؛ ﻷﱠﻧﻪ ﻳﺮﺩ ﺎ ﻻ ﺘ‬
‫ﺑﻪ؛ ﻓﻬﻮ ﻳﺮ ﺃﻥ ﺍ ﺮﺍﺩ ﺑﻘﻮﻟﻪ ﻳﻄﻬﺮﻥ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﻓﺮ ﺍﻟﺘﻨـﺰﻝ ﺑﺄﻥ ﻣُﺮﺍﺩﻩ ﺍﻧﻘﻄـﺎ‬
‫ﺍﻟ ﱠﺪﻡ‪ ،‬ﻓﺈﱠﻧﻪ ﺎ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﻓﺈﺫﺍ ﺗﻄﻬﺮﻥ؛ ﺃﻱ ﺍﻏﺘﺴﻠﻦ ﺑﺎ ﺎﺀ‪ ،‬ﺗﻌﻠ ﺍﳊﻜﻢ ﻋﻠـﻰ ﻫـﺬﻳﻦ‬
‫‪4‬‬
‫ﺍﻟﺸﺮ ﲔ ﺘﻤﻌﲔ‪.‬‬
‫‪ 3‬ـ ﺗﺄﻭﻳﻞ ﺍﻟﺒﺎﺟﻲ ﻟﺼﻴﻐﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﺑﺼﻴﻐﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﺗﻔﺮﻳﻌﻪ ﻋﻠﻴﻪ ﺇﺑﻄـﺎﻝ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ؛ ﻻ ﻳ ِﺮﺩُ ﻋﻠﻴﻨﺎ ﺑﻞ ﻳ ِﺮﺩُ ﻋﻠﻴﻪ ﻫﻮ؛ ﻓﻘﺪ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺣﺠﱠﻴﺔ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺒﻮ‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺑﺎﺏ ﺍﻷﻭﱃ؛ ﻷﱠﻧﻬﺎ ﺃﻗﻮ ﻣﻨﻪ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻛﻮ ﺎ ﰲ ﻣﻌ ﺍﻟﺼﻔﺔ؛ ﻷﻥ ﺍﻟﻐﺎﻳﺔ ﻗﻴـﺪ‪،‬‬
‫ﻭﺍﻟﻘﻴﻮﺩ ﺃﻭﺻﺎ ﰲ ﺍ ﻌ ﺍ ﻘﱠﻴﺪ‪ 5،‬ﻭﻣﻦ ﻓﻼ ﻭﺟﻪ ﻟﻜﻼﻣﻪ ﻫﺬﺍ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﺩﻋﺎ ﻩ ﺍﻹ ﺎ ﰲ ﻗﻮﻟﻨﺎ‪ :‬ﺍﺿﺮﺏ ﺯﻳﺪﺍ ﻗﺎﺋﻤﺎ ﺃﱠﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺿـﺮﺑﻪ ﰲ ﺣـﺎﻝ‬
‫ﺍﳉﻠﻮﺱ؛ ﻓﻼ ﻔﻰ ﺑﻄﻼﻧﻪ‪.‬‬
‫‪ 4‬ـ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﻮ ﺍﳉﻮﺍﺏ ﻋﻦ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﺮ ﲔ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺑﻴﺎﻧﻪ ﻓﻼ‬
‫ﺩﺍﻋﻲ ﻟﻠﺘﱠﻜﺮﺍﺭ‪.‬‬

‫ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪.228 ،‬‬ ‫‪ 1‬ـ ﺍﻧ‬

‫ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪.(273/3‬‬ ‫‪ 2‬ـ ﺍﻧ‬
‫ﺮ‪ :‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟ ﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮ ﻥ )‪.(433/2‬‬ ‫‪ 3‬ـ ﺍﻧ‬
‫ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(440/1‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(166/1‬‬ ‫‪ 4‬ـ ﺍﻧ‬
‫ﺮ‪ :‬ﺭﺍﺟﺢ‪ :‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،124 ،‬ﺷﻠ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.500 ،‬‬ ‫‪ 5‬ـ ﺍﻧ‬

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 ‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍ ﻨﺎﻗﺸﺔ ﻳ ﻬﺮ ﻼﺀ ﺃﻥ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺃﻗﻮﻡ ﻗـﻴﻼ ﻭﺃﻗـﻮ‬
‫ﺩﻟﻴﻼ‪ ،‬ﻭﻳﺘﺮﺟﺢ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻐﺎﻳﺔ ﺑﺼﻔﺘﻬﺎ ﻣﻔﻬﻮﻣﺎ ﻻ ﻣﻨﻄﻮﻗﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺃﻗﻮ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﱠﻪ ﻣﻘﺘﻀﻰ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺎﻟﻐﺎﻳﺔ ﺎﻳﺔ ﺍﳊﻜﻢ‪ ،‬ﻓﻠﻮ‬
‫ﻛﺎﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺜﻞ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﺮﺟ ﺑﺬﻟﻚ ﻋﻦ ﻛﻮ ﺎ ﻏﺎﻳﺔ‪ ،‬ﻭﻟﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻟﺒﺎﻗﻼ ﻭﻫﻮ ﻣﻦ‬
‫ﻛ ﺍﺀ ﻧﻔﺎﺓ ﺍ ﻔﻬﻮﻡ ﺘ ﺬﺍ ﺍﻟﻨﻮ ﺑﺼﻔﺘﻪ ﻣﻨﻄﻮﻗﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺿﻌﻔﻪ ﻳﺪﻝ ﻋﻠﻰ ﻗـﻮﺓ‬
‫ﻓﻬﻢ ﺍ ﺎﻟﻔﺔ ﺑﲔ ﺍ ﺴﻜﻮ ﻭﺍ ﻨﻄﻮ ﰲ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻗﺪﱠﻡ ﺍﳉﻤﻬﻮﺭ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﰲ ﺍﻟﺮﺗﺒﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍ ﱠﺮ ﻋﻨﻪ ﺗﻘﺪ ﻪ ﻋﻠﻴﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ‪.‬‬

‫ﻴﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬‬

‫ﺮﺩ ﺍﻟﺒﺎﺟﻲ ﻣﻮﻗﻔﻪ ﻣﻦ ﺍ ﻔﻬﻮﻡ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮ ‪ ،‬ﻭﺗﻮﺍﻓ ﻣﻊ ﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺍﻟﻘﻮﻝ‬
‫ﺸﺎﺭ ﺃﻭ ﰲ ﻛﻼﻡ ﺍﻟﱠﻨﺎﺱ‪ 1،‬ﺑﻞ ﺗﺮﻓﻊ ﻋﻦ ﻣﻨﺎ ﺮﺓ ﺍ ﺘﺠﲔ ﺑﻪ ﻭﺳﻔﻪ ﻗﻮ ﻢ؛‬ ‫ﺑﺈﺑﻄﺎﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟ ﱠ‬
‫ﻓﻘﺎﻝ‪" :‬ﻭﺃ ﱠﻣﺎ ﻣﻦ ﻗﺎﻝ ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻻﺳﻢ ﺍﻟﻌﻠﻢ ﻳﻘﺘﻀﻲ ﻧﻔﻴﻪ ﻋ ﱠﻤﻦ ﺳﻮﺍﻩ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﺘﻨﻊ ﻣﻦ ﻣﻨﺎ ﺮﺗﻪ"‪ 2،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺑﺪﻟﻴﻠﲔ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨـﺰﻝ ﻭ ﺎ‪:‬‬
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‫‪ 1‬ـ ﺃﱠﻧﻨﺎ ﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﻣﻮﺿﻮ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪ 2‬ـ ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪" :‬ﻭ ﱠﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻋﻠﻤﻨﺎ ﺎﺟﺔ ﺍﻟﻌﺮﺏ ﺃﻥ ﻭﺍ ﻋﻦ ﻭﺍﺣﺪ‬
‫ﻻ ﻳﺰﻳﺪﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﺘﺎﺟﻮﻥ ﺇﱃ ﺃﻥ ﻭﺍ ﻋﻦ ﻳﻦ ﺎﻋﺔ‪ ،‬ﻓﻠﻮ ﻗﻠﻨﺎ‪ :‬ﺇﱠﻧﻨﺎ ﻣ ﺃﺧ ﻧـﺎ‬
‫ﻋﻦ ﺯﻳﺪ ﺑﺎ ﺮﻭﺝ‪ ،‬ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺇﺧﺒﺎﺭ ﻋﻦ ﻏﲑﻩ ﺑﺘﺮﻙ ﺍ ﺮﻭﺝ‪ ،‬ﻻﻣﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻟﻐـﺔ‬
‫ﺍﻟﻌﺮﺏ ﻣﺎ ﺑﻪ ﻋﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﺑ ﱠﺪ ﻟﻠﻌﺮﺏ ﰲ ﻣﺴﺘﻘﺮ ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﻭﺿﻊ ﻟﻔ ﻟ ﺧﺒـﺎﺭ‬
‫ﻋﻦ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻣﻊ ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﺫﻟﻚ ﻭﺳﻼﻣﺔ ﺍﳊﺎﻝ ﻭﺍﺭﺗﻔﺎ ﺍ ﻮﺍﻧﻊ‪ ،‬ﻭ ﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ ﺃ ﺒﺘﻨـﺎ‬
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‫ﻭﺿﻌﻬﺎ ﻟﻠﻌﻤﻮﻡ ﺻﻴﻐﺔ‪ ،‬ﻓﺜﺒ ﻣﺎ ﻗﻠﻨﺎﻩ"‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (524/2‬ﻭﺍ ﻨﺘﻘﻰ )‪ ،(420/6‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﺘﻤﻬﻴـﺪ )‪،(278/3) (45/2‬‬
‫ﺍﻟﺒ ﺎﺭﻱ‪ :‬ﻛﺸ ﺍﻷﺳﺮﺍﺭ )‪.(374/2‬‬
‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(524/2‬ﻭﻫﻮ ﻧﻔ ﺻﻨﻴﻊ ﺍﻟﺒﺎﻗﻼ ﻭﺍﳉﻮﻳ ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﻗﻼ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ)‪،(337/3‬‬
‫ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪.(175/1‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(524/2‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(524/2‬‬

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‫ﻣﻘﺘﻀﻰ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻘﻞ‬ ‫ﻭﺍﳊ ﻳﻘﺎﻝ ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﺠﱠﻴﺔ ﺍﻟﻠﻘﺐ ﻗﺪ ﺃﺑﻌﺪ ﺍﻟﱠﻨﺠﻌﺔ‪ 1،‬ﻭﺧﺎﻟ‬
‫ﻭﺍﻟﺸﺮ ‪ ،‬ﻭﻟﺰﻣﺘﻪ ﻟﻮﺍﺯﻡ ﺑﺎ ﻠﺔ ﻛﺎﻟﻜﻔﺮ ﻣﺜﻼ؛ ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﱠﻤﺪ ‪ ε‬ﺑﺎﻟﺮﺳﺎﻟﺔ ﺗﻘﺘﻀﻲ ﻋﻠـﻰ‬
‫ﻣﺬﻫﺒﻪ ﻧﻔﻴﻬﺎ ﻋﻦ ﻏﲑﻩ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺑﻌﺾ ﻣﺎ ﺴﻜﻮﺍ ﺑﻪ ﻓ ﺎﺭﺝ ﻋﻦ ﻞ ﻧﺰﺍﻋﻨﺎ؛ ﻷﻥ ﺩﻻﻟﺔ ﺍﻟﻠﻘﺐ ﻋﻠﻰ ﺍ ﺎﻟﻔـﺔ ﰲ‬
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‫ﺑﻌﺾ ﺍ ﻮﺍ ﻦ ﺑﺪﻻﻟﺔ ﺍﻟﻘﺮﺍﺋﻦ ﻻ ﳚﻌﻠﻪ ﺣﺠﺔ؛ ﻭﺗﻜﻮﻥ ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﻳﻨﺔ ﻻ ﻓﻴﻪ‪.‬‬

‫ﻭﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺃﻥ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻋﻠﻰ ﻣـﺬﺍﻫﺐ‬
‫ﺘﻠﻔﺔ‪ ،‬ﻭﺃﻥ ﺍ ﺘﺠﲔ ﺑﻪ ﻗﻴﺪﻭﺍ ﺍﻟﻌﻤﻞ ﺑﻪ ﻤﻠﺔ ﺷﺮﻭ ‪ ،‬ﻭﻗﺪ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻳﺮ ﺑﻄﻼﻧﻪ‬
‫ﻠﺔ ﻭﺗﻔﺼﻴﻼ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺮﺗﺒ ﻋﻠﻴﻪ ﺎﺭ ﺃﺻﻮﻟﻴﺔ ﻣﻬﻤﱠﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻋﺮ ﺃﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ ﻭﺃﺩﻟﺔ ﺎﻟﻔﻴﻪ‪ ،‬ﻭﺍ ﻮﺍﺯﻧﺔ ﺑﻴﻨﻬﺎ ﺧﻠﺼﻨﺎ ﺇﱃ ﺿﻌ ﺃﺩﻟـﺔ‬
‫ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺭﺟ ﺎﻥ ﺃﺩﻟﺔ ﺎﻟﻔﻴﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﰲ ﻧﻮ ﻭﺍﺣﺪ ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻘﺐ ﻓﻘﺪ ﺗﻮﺍﻓ ﻣﻊ‬
‫ﺎﻫﲑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺻ ﱠﺢ ﻓﻴﻪ ﻗﻮﻟﻪ‪ ،‬ﻭﺍﺳﺘﻘﺎﻡ ﻟﻪ ﺩﻟﻴﻠﻪ‪.‬‬

‫‪ 1‬ـ ﻫﻮ ﻣﺬﻫﺐ ﺃ ﺪ ﻭﺍﻟﺪﻗﺎ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.‬‬

‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﺍﻟﻮﺍﺿﺢ )‪ ،(293/3‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪.(509/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(736/1‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟ ﺎﻟﺚ‪ :‬ﺃﺛﺮ ﻣﻮﻗﻒ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﺳﻨﺴﺘﺠﻠﻲ ﻮﻝ ﺍﷲ ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻘﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ‪ ،‬ﻓﻨﻨ ﺮ ﻓﻴﻬﺎ ﺇﱃ ﻣﺄﺧﺬﻩ‪ ،‬ﻭﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﺰﺍﻣﻪ ﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻷﺻﻮﱄ ﺍ ﻬﻢ‪ ،‬ﻭﺍﻟـﺬﻱ‬
‫ﻳﻔﺘﺮ ﻣﻨﻪ ﺎﻟﻔﺘﻪ ﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﰲ ﺑﻌﺾ ﺍ ﺴﺎﺋﻞ‪ ،‬ﻭﻗﺪ ﺍﻧﺘ ﻤ ﻫﺬﻩ ﺍﻻﺟﺘـﻬﺎﺩﺍ ﰲ‬
‫ﻣﺒ ﺜﲔ‪ ،‬ﺃﻓﺮﺩ ﺍﻷﻭﻝ ﻟﻠﻌﺒﺎﺩﺍ ﻭﺍﻟﺜﺎ ﻟﻠﻤﻌﺎﻣﻼ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻷﻭ ‪ :‬ﻫﻞ ﺗﺪﺭ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟ ﺮﻭﺏ ﺑ ﻗﻞ ﻣﻦ ﺭﻛﻌﺔ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻋﻠﻰ ﻣﺬﻫﺒﲔ؛ ﻓﻤﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻭﻫﻮ ﺃﺭﺟﺢ ﺍﻟـﺮﻭﺍﻳﺘﲔ‬
‫ﻋﻦ ﺃ ﺪ؛ ﺃﻥ ﺍﻟﻔﺮﻳﻀﺔ ﺗﺪﺭﻙ ﺃﺩﺍﺀ ﺑﺘﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﰲ ﻭﻗﺘﻬﺎ‪ 1،‬ﻭﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﻭﺍﻟـﺸﺎﻓﻌﻴﺔ‬
‫‪2‬‬
‫ﰲ ﺍﻷﺻﺢ؛ ﺃﻥ ﺍﻟﻔﺮﻳﻀﺔ ﻻ ﺗﺪﺭﻙ ﰲ ﻭﻗﺘﻬﺎ ﺃﺩﺍﺀ ﺑﺄﻗﻞ ﻣﻦ ﺭﻛﻌﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘ ﱠ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻟﺜﺎ ﺬﻫﺒﻬﻢ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﰲ ﻗﻮﻟﻪ ‪" :ε‬ﻣـﻦ ﺃﺩﺭﻙ‬
‫ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﻌﺼﺮ ﻗﺒﻞ ﺃﻥ ﺗﻐﺮﺏ ﺍﻟﺸﻤ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﻟﻌﺼﺮ"‪ 3،‬ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣـﻦ ﺃﺩﺭﻙ‬
‫ﺃﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﻻ ﻳُﻌﺪ ﻣﺪﺭﻛﺎ ﻟﻠﺼﻼﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃ ﺍﻟﺒﺎﺟﻲ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻧﺼﺮ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﺍﺣﺘ ﱠ ﺑﻨﻔ ﺍﻟﺪﻟﻴﻞ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ؛ ﺑﻨﺎﺀ ﻋﻠـﻰ ﺃﻥ‬
‫ﺃﻛﺜﺮ ﺃﺻ ﺎﺑﻪ ﺘ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺑﻴﱠﻦ ﺣﺠﻴﺔ ﺍﳊﺪﻳ ﰲ ﻣﻮﺿﻊ ﺍ ﻼ ﺣ ﻋﻠـﻰ‬
‫ﻗﻮﻟﻪ ﺑﺈﻧﻜﺎﺭ ﺍ ﻔﻬﻮﻡ؛ ﻓﻘﺎﻝ‪" :‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺃﻧـﺘﻢ ﻻ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪ ،(11/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(420/1‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(517/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،46 ،‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(215/1‬ﺍﻟﺪﺳﻮﻗﻲ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ‬
‫)‪ ،(290/1‬ﺍﻟﺸﻴﺒﺎ ‪ :‬ﺗﺒﻴﲔ ﺍ ﺴﺎﻟﻚ )‪.(297/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(217/1‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(517/1‬‬
‫ﻭﺍﳊﺪﻳ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻮ ‪ ،‬ﺑﺎﺏ ﻭﻗﻮ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪ ،5‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﻮﺍﻗﻴ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺩﺭﻙ‬
‫ﻣﻦ ﺍﻟﻔﺠﺮ ﺭﻛﻌﺔ‪ ،‬ﺭﻗﻢ ‪ ، 579‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍ ﺴﺎﺟﺪ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺩﺭﻙ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪.608‬‬

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‫ﺗﻘﻮﻟﻮﻥ ﺑﻪ؛ ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﺻ ﺎﺑﻨﺎ ﻳﻘﻮﻟﻮﻥ ﺑﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺘ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺳـﻠﻤﺘﻢ‬
‫ﻭﺇﻻ ﻧﻘﻠﻨﺎ ﺍﻟﻜﻼﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻨﺎ ﺍﻟﻘﻮﻝ ﺑﻪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺑﻌﺾ ﺃﺻ ﺎﺑﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﳊﺪﻳ ﺣﺠﱠﺔ‬
‫ﰲ ﻣﻮﺿﻊ ﺍ ﻼ ؛ ﻷﻧﱠﻪ ‪ ρ‬ﺇﻧﱠﻤﺎ ﻗﺼﺪ ﺇﱃ ﺑﻴﺎﻥ ﺧﺮ ﺍﻟﻮﻗ ‪ ،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺍ ﺪﺭﻙ ﻣـﺪﺭﻛﺎ‬
‫ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺼﻼﺓ ﻣﺎ ﻳﻌﺘﺪ ﺑﻪ ﻭﻻ ﺘﺎﺝ ﺇﱃ ﺇﻋﺎﺩﺓ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻣﺪﺭﻛﺎ ﳊﻜﻤﻬﺎ ﻛﻤـﺎ ﻟـﻮ‬
‫‪1‬‬
‫ﻳﺪﺭﻙ ﺷﻴ ﺎ ﻣﻨﻬﺎ"‪.‬‬
‫ﻓﻨ ﻦ ﻧﻠ ﺃﻧﱠﻪ ﺍﺳﺘﺄﻧ ﺑﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍ ﺎﻟﻔﲔ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺣﺘﺠﺎﺝ ﺃﻛﺜﺮ ﺍ ﺎﻟﻜﻴﺔ‬
‫ﺑﻪ‪ ،‬ﺑﻴﱠﻦ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﻏﲑ ﺮﻳ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﺣﺎﺻﻞ ﻛﻼﻣﻪ ﺃﻧﱠﻪ ‪ ρ‬ﺇﻧﱠﻤﺎ ﻗـﺼﺪ ﺇﱃ‬
‫ﺑﻴﺎﻥ ﺭﻛﻦ ﺍﻟﺼﻼﺓ ﺍﻟﺬﻱ ﻳُﺪﺭﻙ ﺑﻪ ﺧﺮ ﺍﻟﻮﻗ ‪ ،‬ﻓﺘﻘﻊ ﺍﻟﺼﻼﺓ ﺃﺩﺍﺀ ﻻ ﻗﻀﺎﺀ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑـﺎﺏ‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﺑﺎﻷﻗﻞ ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﻟﻴ ﰲ ﻣﻌ ﺍﻟﺮﻛﻌﺔ ـﺎﻝ؛‪ 2‬ﻭﻣـﻦ‬
‫ﻓﺎ ﺪﺭﻙ ﻋﻨﺪﻩ ﻷﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﻏﲑ ﻣﺪﺭﻙ ﳊﻜﻢ ﺍﻟﺼﻼﺓ ﻛﻤﻦ ﻳﺪﺭﻙ ﺷﻴ ﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﻘﺪ ﺍﻟﺘﺰﻡ ﺎ ﺃﺻﱠﻠﻪ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﺣﺼﻠ ﺍ ﻮﺍﻓﻘﺔ ﻣﻦ ﻏﲑ ﺟﻬﺔ ﺍ ﻔﻬﻮﻡ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻧﻴﺔ‪ :‬ﺍﺷﺘﺮﺍ ﺩ ﻮﻝ ﺍﻟﻮﻗ ﻟﺼﺤﺔ ﺍﻟﺘﻴﻤﻢ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﺷﺘﺮﺍ ﺩﺧﻮﻝ ﺍﻟﻮﻗ ﻟﺼ ﱠﺔ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻓﺬﻫﺐ ﺍﳉﻤﻬـﻮﺭ ﺇﱃ ﺃﻧﱠـﻪ‬
‫‪4‬‬
‫ﺷﺮ ﺻ ﱠﺔ‪ 3،‬ﻭﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻋﺪﻡ ﺍﺷﺘﺮﺍ ﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﻟ ﺍﻟﺼﻼﺓ‪...‬ﻓﻠـﻢ‬
‫ﺗ ﺪﻭﺍ ﻣﺎﺀ ﻓﺘﻴﻤﻤﻮﺍ ﺻﻌﻴﺪﺍ ﻃﻴﺒﺎ‪[...‬؛‪ 5‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍ ﻳﺔ؛ ﺃﻥ ﺎﻫﺮ ﻣﻔﻬﻮﻣﻬﺎ ﻋﻠـﻰ‬
‫ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺗﻘﺪﻳﺮ ﻣﻀﻤﺮ ﻓﻴﻬﺎ‪ ،‬ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﺘﻴﻤﻢ ﺇﻻ ﻋﻨﺪ ﻭﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(217/1‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪ ،(67/1‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(149/1‬‬
‫‪، 37‬‬ ‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(427/1‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(105/1‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬
‫ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(235/2‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(178/1‬ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪.(263/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(183/1‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﺷﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(138/1‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.6 :‬‬

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 ‫ﺑﺎﻟﻮﺿﻮﺀ ﻗﺒﻞ ﺍﻟﻮﻗـ‬ ‫ﺇﱃ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺬﻱ ﺼﻞ ﺑﺪﺧﻮﻝ ﺍﻟﻮﻗ ‪ ،‬ﺍﺳﺘُﺜﻨِﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻠﺒ‬
‫‪1‬‬
‫ِﻟﻮُﺭُﻭﺩ ﺍﻟﺪﻟﻴﻞ ﺍ ﺼﺺ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻰ ﺍﻷﺻﻞ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻬﻢ ﻭﻋﻀﱠﺪﻩ ﺑﺎﻟﻘﻴﺎﺱ؛ ﻓﻘﺎﻝ‪" :‬ﻭﻫﺬﺍ‬
‫ﻳﻔﻴﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻴﻤﻢ ﰲ ﻭﻗ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗـ ‪،‬‬
‫‪2‬‬
‫ﻭﺩﻟﻴﻠﻨﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻫﺬﺍ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﺘﻴﻤﻢ؛ ﻓﻠﻢ ﳚﺰﻩ ﺍﻟﺘﻴﻤﻢ ﻛﺎﻟﻮﺍﺟﺪ ﻟﻠﻤﺎﺀ"‪.‬‬
‫ﻭﺍﺳﺘﺪﻻﻟﻪ ﺑﺎ ﻳﺔ ﻓﻴﻪ ﺿﻌ ؛ ﻷﻧﱠﻪ ﺴﻚ ﻘﺘﻀﻰ ﺍ ﻔﻬﻮﻡ ﻭﻫﻮ ﻻ ﻳﻘـﻮﻝ ﺑـﻪ‪ ،‬ﺃﻣﱠـﺎ‬
‫ﺍﺳﺘﻤﺪﺍ ُﺩ ُﻩ ﳊﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﺍ ﺬﻛﻮﺭ ﻧﻔﺎ ﻓﻮﺟﻴﻪ؛ ﻷﻥ ﺍ ﺘﻴﻤﻢ ﻗﺒـﻞ ﺍﻟﻮﻗـ ﻻ‬
‫ﻳﻨﻄﻠ ﻋﻠﻴﻪ ﻣُﺴﻤﱠﻰ ﻏﲑ ﻭﺍﺟﺪ ﺍ ﺎﺀ ﺍﻟﺬﻱ ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﺫﻟﻚ ﻹﻣﻜﺎﻥ ﺮﻭﺋﻪ ﻋﻠﻰ ﺍ ﺎﺀ ﺃﻭ‬
‫‪3‬‬
‫ﺮﻭﺀ ﺍ ﺎﺀ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﻮﻗ ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻮﺍﻓﻘﺘﻪ ﻟﻠﺠﻤﻬﻮﺭ ﺻ ﻴ ﺔ ﻣﻦ ﺮﻳ ﺍﻟﻘﻴﺎﺱ ﻻ ﺍ ﻳﺔ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻟ ﺔ‪ :‬ﻜﻢ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺮﻛﻮ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﻛﺮﺍﻫﺔ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺮﻛﻮ ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒ ﺎﺭﻱ ﻓﺠﻮﱠﺯﻩ‪ 4،‬ﻭﻗﺪ‬
‫ﺍﺳﺘﺪﻝ ﻣﺎﻟﻚ ﺬﻫﺒﻪ ﻔﻬﻮﻡ ﻗﻮﻟﻪ ‪ " :ρ‬ﻴ ﺃﻥ ﺃﻗﺮﺃ ﺭﺍﻛﻌﺎ ﺃﻭ ﺳﺎﺟﺪﺍ‪ ،‬ﻓﺄﻣﱠـﺎ ﺍﻟﺮﻛـﻮ‬
‫‪5‬‬
‫ﻓﻌ ﻤﻮﺍ ﻓﻴﻪ ﺍﻟ ﱠﺮﺏﱠ‪ ،‬ﻭﺃﻣﱠﺎ ﺍﻟﺴﺠﻮﺩ ﻓﺎﺟﺘﻬﺪﻭﺍ ﰲ ﺍﻟﺪﻋﺎﺀ؛ ﻓﻘﻤِﻦ ﺃﻥ ﻳﺴﺘﺠﺎﺏ ﻟﻜﻢ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺣﺬﺍ ﺍﻟﺒﺎﺟﻲ ﺣﺬﻭ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻪ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻓﻮﺟﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻨﻪ ﺃﻧﱠﻪ ﺃﻣﺮ ﺑﺘﻌ ﻴﻢ ﺍﷲ‬
‫ﺺ ﻛﻞ ﺣﺎﻟـﺔ ﻣـﻦ‬ ‫ﺗﻌﺎﱃ ﰲ ﺍﻟﺮﻛﻮ ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺇﻓﺮﺍﺩﻩ ﻟﺬﻟﻚ‪ ،‬ﻭﻭﺟﻪ ﺎﻥ ﻭﻫﻮ ﺃﻧﱠﻪ ﺧ ﱠ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(105/1‬‬

‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪:‬ﺍ ﻨﺘﻘﻰ)‪.(427/1‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(106/1‬ﺍ ﻘﺪﺳﻲ‪ :‬ﺍﻟﻌﺪﺓ ﺷﺮ ﺍﻟﻌﻤﺪﺓ‪.29 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(186/1‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،46 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪،(188/2‬‬
‫ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(281/2‬ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(80/2‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮ ﻥ ﰲ ﺍﻟﺮﻛﻮ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺭﻗﻢ ‪.479‬‬

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‫ﺍﳊﺎﻟﺘﲔ ﺑﻨﻮ ﻣﻦ ﺍﻟﻌﻤﻞ ﻓﺎﻟ ﺎﻫﺮ ﺍﺧﺘﺼﺎﺻﻪ ﺑﻪ‪ ،‬ﻭﺇﻻ ﺑﻄﻠ ﻓﺎﺋﺪﺓ ﺍﻟﺘ ﺼﻴﺺ ﻓﻼ ﻳﻌﺪﻝ ﻋﻦ‬
‫‪1‬‬
‫ﻫﺬﺍ ﺍﻟ ﺎﻫﺮ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ"‪.‬‬
‫ﻭﺍ ﻌ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻌ ﻴﻢ ﰲ ﺍﻟﺮﻛﻮ ﻳﻘﺘﻀﻲ ﻋﻨﺪﻩ ﺇﻓﺮﺍﺩﻩ ﻟﺬﻟﻚ‪ ،‬ﻭﻭﺟﻪ ﺎﻥ ﻭﻫﻮ ﺃﻥ‬
‫ﺼﻴﺺ ﻛﻞ ﺣﺎﻝ ﺑﻨﻮ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻳﺪﻝ ﺑ ﺎﻫﺮﻩ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎ ‪.‬‬
‫ﻭﰲ ﺗﻘﺪﻳﺮﻱ ﺃﻥ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻭﺟﻴﻪ‪ ،‬ﻷﻧﱠﻪ ﻳﻌﺘﻤﺪ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻲ ﻋـﻦ‬
‫ﺿﺪﻩ ﻣﻦ ﺟﻬﺔ ﺍ ﻌ ‪ 2،‬ﻭﺃﻣﱠﺎ ﺍﻟﺜﺎ ﻓﻠﻢ ﻳُﺴﻔِﺮ ﻋﻦ ﻭﺟﻪ ﻭﺟﺎﻫﺘﻪ؛ ﻷﻧﱠﻪ ﺣﻜﻢ ﻘﺘﻀﻰ ﺍ ﻔﻬﻮﻡ‬
‫ﻣﻊ ﺗﺒﻨﻲ ﺑُﻄﻼﻧﻪ‪ ،‬ﻓﻘﻮﻟﻪ ﺃﻥ ﺍﻟﺘ ﺼﻴﺺ ﻳﺪﻝ ﺑ ﺎﻫﺮﻩ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎ ‪ ،‬ﻭﺇﻻ ﺑﻄﻠ ﻓﺎﺋـﺪﺓ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻫﻮ ﻋﲔ ﻣﺎ ﻛﻨﱠﺎ ﻧُﺪﻧﺪِﻥ ﺣﻮﻟﻪ ﰲ ﺑﻴﺎﻧﻨﺎ ﳊﺠﻴﱠﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﻼ ﻳﺴﻮ ﻟﻪ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺍﻟﻠﻬ ﱠﻢ ﺇﻻ ﺃﻥ ﻳُﻌﻀﺪ ﺑﻘﻴﺎﺱ‪ ،‬ﺃﻭ ﻳُـﺴﺘﻨﺪ ﻓﻴـﻪ ﺇﱃ‬
‫ﺍﳊ ﺮ ﻭﺍﻟﺘﻮﻗ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻓﺮ ﻋﺪﻡ ﻭﺭﻭﺩ ﻧﺺ ﻳﺪﻟﻨﺎ ﻋﻠـﻰ‬
‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺮﻛﻮ ‪ ،‬ﻭﺍﳊﺎﺻﻞ ﺧﻼ ﺫﻟﻚ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻊ ﺍﻹﻣﺎﻡ ﻭﺍﳌ ﻣﻮﻡ ﺑ ﺍﻟﺘﺴﻤﻴﻊ ﻭﺍﻟﺘﺤﻤﻴﺪ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺇﱃ ﻋﺪﱠﺓ ﻣﺬﺍﻫﺐ‪ ،‬ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔـﺔ ﺇﱃ ﺃﻥ‬
‫ﺍﻹﻣﺎﻡ ﻳﻜﺘﻔﻲ ﺑﺎﻟﺘﺴﻤﻴﻊ‪ ،‬ﻭﻳﻘﺘﺼﺮ ﺍ ﺄﻣﻮﻡ ﻋﻠﻰ ﺍﻟﺘ ﻤﻴﺪ‪ 3،‬ﻭﺫﻫﺐ ﺃ ﺪ ﺇﱃ ﺃﻥ ﺍﻹﻣﺎﻡ ﳚﻤـﻊ‬
‫‪4‬‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺗﻮﺳﱠﻊ ﺍﻟﺸﺎﻓﻌﻲ ﻓﺮﺃ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺣ ﻟﻠﻤﺄﻣﻮﻡ‪.‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(42/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(234/1‬ﻭﺍﻧ ﺮ ﺮﳚﻪ ﻟﻔﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﺍ ﻨﺘﻘﻰ )‪.(342/3‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﻳﺮ ﺍﺑﻦ ﺧﻮﻳﺰ ﻣﻨﺪﺍﺩ ﺃﻥ ﻣﺄﺧﺬ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﺍﺣﺘﺠﺎﺝ ﻣﺎﻟﻚ ﺑﺎ ﻔﻬﻮﻡ‪ .‬ﺍﻧ ﺮ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.311 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(68/2‬ﺍﻟﺪﺳﻮﻗﻲ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(390/1‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﺷـﺮ ﻓـﺘﺢ ﺍﻟﻘـﺪﻳﺮ‬
‫)‪ ،(298/1‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪.(178/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(584/1‬ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪ ،(64/1‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(272/3‬ﺍﻟـﺸﺮﺑﻴ ‪:‬‬
‫ﻣﻐ ﺍ ﺘﺎﺝ )‪(283/1‬‬

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‫ﻭﻋﻤﺪﺓ ﻣﺎﻟﻚ ﰲ ﻫﺬﺍ ﻫﻮ ﻗﻮﻟﻪ ‪ ..." :ρ‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻊ ﺍﷲ ﻦ ﺪﻩ؛ ﻓﻘﻮﻟـﻮﺍ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ"‪ 1،‬ﻓﻘﺪ ﺩﻝ ﻔﻬﻮﻣﻪ ﺍ ﺎﻟ ﺃﻥ ﺍﻹﻣﺎﻡ ﻻ ﻳﻘﻮﻝ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤـﺪ‪،‬‬
‫‪2‬‬
‫ﻭﺃﻥ ﺍ ﺄﻣﻮﻡ ﻻ ﻳﻘﻮﻝ‪ :‬ﻊ ﺍﷲ ﻦ ﺪﻩ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺺ‬
‫ﺻﻮﱠﺏ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﰲ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳ ؛ ﻓﻘﺎﻝ‪" :‬ﻓﻘـﺪ ﺧـ ﱠ‬
‫ﺺ ﺍ ﺄﻣﻮﻡ ﺑﻠﻔ ﺧﺮ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺃﺿﺎﻓﻪ ﺇﱃ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨـﻬﻤﺎ‬ ‫ﺍﻹﻣﺎﻡ ﺑﻠﻔ ﻭﺧ ﱠ‬
‫ﺘﺺ ﺑﻪ‪ ،‬ﺩﻭﻥ ﻣﺎ ﺃﺿﺎﻓﻪ ﺇﱃ ﻏﲑﻩ ﻭﺇﻻ ﺑﻄﻞ ﻣﻌ ﺍﻟﺘ ﺼﻴﺺ‪ ،‬ﻭﺩﻟﻴﻠﻨﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ ﺃﻧﱠﻪ‬
‫ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺭﻛﻦ ﺇﱃ ﺭﻛﻦ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮﻩ ﻭﺍﺣﺪﺍ ﰲ ﺣ ﺍﻹﻣﺎﻡ ﻛﺎﻟﺬﻛﺮ ﰲ ﺍﻟﻘﻴﺎﻡ‬
‫‪3‬‬
‫ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﰲ ﺍ ﺄﻣﻮﻡ ﻛﺎﻟﻜﻼﻡ ﰲ ﺍﻹﻣﺎﻡ؛ ﻷﻥ ﺍ ﻼ ﻓﻴﻬﻤﺎ ﻭﺍﺣﺪ‪."...‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺮﺍﺀ ﱄ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺿﻌﻔﺎ‪ ،‬ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﻓﻬﻢ ﺍﻟﺘ ﺼﻴﺺ ﺍ ﺬﻛﻮﺭ ﻫـﻮ‬
‫ﻋﲔ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺴﺘﻨﺪﻧﺎ ﰲ ﺇ ﺒﺎﺗﻪ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪ ،‬ﻛﻤﺎ ﺃﱠﻧﻨﱠﺎ ﻻ ﻧُﺴﻠﻢ ﻟﻪ‬
‫ﺑﺄﻥ ﻓﺎﺋﺪﺓ ﺍﻟﺘ ﺼﻴﺺ ﻫﻮ ﻗﺼﺮ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﺃﺣﺪ ﺎ ﺩﻭﻥ ﺍ ﺧﺮ؛ ﻓﻠﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻓﺎﺋﺪﺗﻪ‬
‫‪4‬‬
‫ﺑﻴﺎﻥ ﺃﻥ ﲢﻤﻴﺪ ﺍ ﺄﻣﻮﻡ ﺇﻧﱠﻤﺎ ﻳﻜﻮﻥ ﻋﻘﺐ ﺗﺴﻤﻴﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗ ﻳﺪﻩ ﺃﺩﻟﺔ ﺃﺧﺮ ‪.‬‬
‫ﺃﻣﱠﺎ ﻗﻴﺎﺳﻪ ﻓﻬﻮ ﺿﻌﻴ ﻣﻦ ﺟﻬﺘﲔ؛ ﺃﻭﻻ ﺎ ﺃﻧﱠﻪ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻨﱠﺺ‪ ،‬ﻭﺍﻟﺒﺎﺟﻲ ﻳﺮ ﺗﺒﻌـﺎ‬
‫‪5‬‬
‫ﻟﻠﺒﺎﻗﻼ ﺑﻄﻼﻥ ﺍﻟﻘﻴﺎﺱ ﺇﺫﺍ ﻋﺎﺭ ﺍ ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﱠﻪ ﻗﻴﺎﺱ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺿﻌﻔﻪ؛ ﻷﻥ ﻛﻞ ﻣﺎ ﺒ ﻓﻴﻪ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﺒﺪ ﻓﻼ‬
‫ﺗﻔﺮﻳﻊ ﻋﻠﻴﻪ؛‪ 6‬ﻭﻋﻠﻴﻪ ﻓﻤﻮﺍﻓﻘﺘﻪ ﺬﻫﺐ ﻣﺎﻟﻚ ﺬﻩ ﺍﻷﺩﻟﺔ ﻏﲑ ﻛﺎ ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﺄﻣﲔ ﺧﻠ ﺍﻹﻣﺎﻡ‪ ،‬ﺭﻗﻢ ‪ ،47‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘـﺎﺏ ﺍ ﺫﺍﻥ‪،‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﺭﻗﻢ ‪ ،796‬ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺘﺴﻤﻴﻊ ﻭﺍﻟﺘ ﻤﻴﺪ ﻭﺍﻟﺘﺄﻣﲔ‪ ،‬ﺭﻗﻢ ‪.409‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(215/1‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ)‪.(68/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺴﻴﻮ ﻲ‪ :‬ﺫﻛﺮ ﺍﻟﺘﺸﻨﻴﻊ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺴﻤﻴﻊ )‪.(53/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (673/2‬ﻭﺍ ﻨﻬﺎﺝ ‪.88 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪ ،(235/2‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪ ،(199/1‬ﺍﺑﻦ ﺑﺎﺩﻳ ‪ :‬ﺎﻟ ﺍﻟﺘﺬﻛﲑ‪.43 ،‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻜﻢ ﺍﻹ ﺮﺍﻡ ﺑ ﲑ ﻟﻔ ﺍﻟﺘﻜﺒﲑ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺃﺑـﻮ‬ ‫ﺫﻫﺐ ﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺃﻥ ﺍﻓﺘﺘﺎ ﺍﻟﺼﻼﺓ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﺘﻜﺒﲑ‪ 1،‬ﻭﺧـﺎﻟ‬
‫‪2‬‬
‫ﺣﻨﻴﻔﺔ ﻓﺠﻮﱠﺯﻩ ﺑﻜﻞ ﻟﻔ ﺃﻓﺎﺩ ﺍﻟﺘﻌ ﻴﻢ‪.‬‬
‫‪3‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺬﻫﺒﻬﻢ‪ ،‬ﺑﻘﻮﻟﻪ ‪ ..." :ρ‬ﲢﺮ ﻬﺎ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﲢﻠﻴﻠﻬﺎ ﺍﻟﺘـﺴﻠﻴﻢ"‪،‬‬
‫ﻓﺎﻹﺿﺎﻓﺔ ﰲ ﻗﻮﻟﻪ ﲢﺮ ﻬﺎ ﺗﻘﺘﻀﻲ ﺍﳊﺼﺮ ﻓﻜﺄﻧﱠﻪ ﻗﺎﻝ‪ :‬ﻴﻊ ﲢﺮ ﻬﺎ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﻫﻮ ﻛﻘـﻮ ﻢ‪:‬‬
‫‪4‬‬
‫ﻋﻠﻢ ﻓﻼﻥ ﺍﻟﻨ ﻮ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻧﺼﺮ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺩﻟﻞ ﻋﻠﻰ ﺻ ﺔ ﻣﺬﻫﺒﻬﻢ ﺪﻳ ﺃ ﻫﺮﻳﺮﺓ ‪ τ‬ﻗﺎﻝ‪:‬‬
‫"ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ﻳﻜ ﺣﲔ ﻳﻘﻮﻡ‪ 5،"...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨـﻪ ﺃﻥ‬
‫ﺃﻓﻌﺎﻝ ﺍﻟﻨ ‪ ρ‬ﻓﻴﻤﺎ ﻠﻪ ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻋﻨﺪﻩ ﻭﻋﻨﺪ ﺃﻛﺜﺮ ﺍ ﺎﻟﻜﻴﺔ‪.‬‬
‫‪6‬‬

‫ﺍﺳﺘﺪﻝ ﻟﻪ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻬﻮ ﻟﻔ ﻋﺮِﻱ ﻣﻦ ﻟﻔ ﺍﻟﺘﻜﺒﲑ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ؛ ﻓﻠـﻢ ﻳﻜـﻦ‬

‫‪7‬‬
‫ﺇﺣﺮﺍﻣﺎ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﺃﺻﻞ ﺫﻟﻚ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﻭﺍﺭ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(178/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟـﺬﺧﲑﺓ )‪ ،(167/2‬ﺍﻟﺪﺳـﻮﻗﻲ‪ :‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ‬
‫)‪ ،(367/1‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(177/3‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(256/1‬ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪.(41/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﺷﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(283/1‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪.(157/2‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻓﺮ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺭﻗﻢ ‪ ،61‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ‬
‫ﻣﻔﺘﺎ ﺍﻟﺼﻼﺓ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﺭﻗﻢ ‪ ،3‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﺘﻬﺎ‪ ،‬ﺑﺎﺏ ﻣﻔﺘﺎ ﺍﻟﺼﻼﺓ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﺭﻗﻢ ‪ ،275‬ﻣﻦ‬
‫ﺣﺪﻳ ﻋﻠﻲ ﻣﺮﻓﻮﻋﺎ‪ ،‬ﻭﺻ ﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ ﻤﻮ )‪.(175/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ ،25 ،‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(178/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ (167/1‬ﺷﺮ ﺗﻨﻘﻴﺢ‬
‫ﺍﻟﻔﺼﻮﻝ‪ 53 ،‬ﻭﺍﻟﻔﺮﻭ )‪ ،(84/2‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪ ،(178/2‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.189 ،‬‬
‫ﻭﻗﺪ ﻋ ﱠﺪ ﻓﺮﻳ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺻﻴﻐﺔ ﺍﳊﺼﺮ ﻫﺬﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻨﻄﻮ ﻻ ﺍ ﻔﻬﻮﻡ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍﳉﻮ ﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(179/1‬ﺍﺑﻦ‬
‫‪ ،243‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ )‪ ،(518/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(184/5‬‬ ‫ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪،‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻜﺒﲑ ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺭﻗﻢ ‪ ،789‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‬
‫ﺇ ﺒﺎ ﺍﻟﺘﻜﺒﲑ ﻣﻦ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪.392‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ 315/1‬ﻭ‪ ،(308‬ﺑﻮﺑﺸﻴﺶ‪ :‬ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‪.428 ،‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(27/2‬‬

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 ‫ﻭﻣﺎ ﻳﻌﻨﻴﻨﺎ ﰲ ﺍ ﻘﺎﻡ ﺍﻷﻭﻝ ﻫﻮ ﺇ ﺎﻟﻪ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ُ ،‬ﺟﻨُﻮﺣُﻪ ﺇﱃ ﺩﻟﻴﻞ ﺧﺮ‪ ،‬ﻭﺍﳊ‬
‫ﻳﻘﺎﻝ ﺃﱠﻧ ﻗﺪ ﺗﺘﺒﻌﺘﻪ ﰲ ﻣﻮﺍ ﻦ ﻋﺪﱠﺓ‪ ،‬ﻓﺄﻟﻔﻴﺘﻪ ﻣﻠﺘﺰﻣﺎ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﺮﻳ ﺍﻟﻔﺮﻭ ﻋﻠﻴﻪ‪ 1،‬ﻏﲑ‬
‫ﺃﻧﱠﻪ ﰲ ﺍ ﻨﻬﺎﺝ ﺻﻮﱠﺏ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻓﻌﻠﻪ ‪ ρ‬ﰲ ﻫﺬﺍ ﺍﻟﻔﺮ ﺑﻴﺎﻥ ﻟ ﻣﺮ ﺍ ﻤﻞ ﺑﺎﻟﺼﻼﺓ‪ 2،‬ﻭﻳﺒﺪﻭ‬
‫ﱄ ﺃﻧﱠﻪ ﺾ ﺗﻮﺟﻴﻪ ﻣﻨﻪ ﻟﺮﺃﻱ ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﺍﻓﻘﻮﻧﻪ ﰲ ﺇﻓـﺎﺩﺓ ﺍﻟﻔﻌـﻞ ﺍﻟﻨﺒـﻮﻱ‬
‫ﻟﻠﻮﺟﻮﺏ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍ ﺬﻛﻮﺭﺓ‪.‬‬
‫ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻛﻼ ﺍﻟﺘﻮﺟﻴﻬﲔ ﻻ ﻠﻮﺍﻥ ﻣﻦ ﻣﻘﺎﻝ؛ ﺫﻟﻚ ﺃﻥ ﺍﻟﻮﺟـﻮﺏ ﻻ ﻳـﺴﺘﻠﺰﻡ‬
‫ﺍﻟﺒﻄﻼﻥ ﻋﻠﻰ ﺍﻟﺘ ﻘﻴ ‪ ،‬ﻭﺍﻟﺸﻲﺀ ﺍ ﺄﻣﻮﺭ ﺑﻪ ﻋﻠﻰ ﺍﻹ ﻼ ‪ ،‬ﻻ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮ ﺎ ﰲ ﺻ ﱠﺔ‬
‫‪3‬‬
‫ﺷﻲﺀ ﻣﺎ ﺧﺮ ﻣﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﺣ ﻟﻮ ﻭﻗﻊ ﻓﻴﻪ ﺇﻻ ﺑﺄﻣﺮ ﺧﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍ ﻨﻬﻲ ﻋﻨﻪ‪.‬‬
‫ﻭﻟﻌﻞ ﺍﻟﺒﺎﺟﻲ ﻗﺮﻥ ﺑﻪ ﺃﺻﻼ ﺧﺮ؛ ﻭﻫﻮ ﺃﻥ ﺍﻟﺘﻜﺒﲑ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﻌﺒﺪ ﺍﻟﺬﻱ ﻻ ﻣﺪﺧﻞ ﻓﻴﻪ‬
‫ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ‪ 4،‬ﻟﻴ ﻠﺺ ﺇﱃ ﺍﺷﺘﺮﺍ ﻪ ﰲ ﺻ ﱠﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻏﲑ ﺃﻧﻲ‬
‫ﺃﺳﺘﺒﻌﺪﻩ ﻟﻌﺪﻡ ﺇﺷﺎﺭﺗﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﺃﻣﱠﺎ ﺼﻮ ﺍﻟﻘﻴﺎﺱ ﻓﻬﻮ ﻣُﻌﺎﺭ ﺑﺎﻟﻨﺺ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻜﻢ ﺍﺷﺘﺮﺍ ﺍﻟﺴﻼﻡ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺍﺷﺘﺮﺍ ﺍﻟﺴﻼﻡ ﻟﻠ ﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ‪ 5،‬ﻭﺧﺎﻟﻔﻬﻢ ﺍﻷﺣﻨﺎ ﻭﺍﺑـﻦ‬
‫‪6‬‬
‫ﺍﻟﻘﺎﺳﻢ ﻓﻴﻤﺎ ﺭُﻭِﻱ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘ ﱠ ﺍﳉﻤﻬﻮﺭ ﻔﻬﻮﻡ ﻗﻮﻟﻪ ‪..." :ρ‬ﻭﲢﻠﻴﻠﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ"؛‪ 1‬ﺫﻟﻚ ﺃﻥ ﺍﻻﺳﻢ ﺍ ﻠـﻰ‬
‫ﺑﺎﻷﻟ ﻭﺍﻟﻼﻡ ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﻐﺮﺍ ‪ ،‬ﻭﺧ ﺍ ﺒﺘﺪﺃ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻭﻳﺎ ﻟﻠﻤﺒﺘﺪﺃ ﻛﻘﻮﻟـﻚ‪:‬‬

‫‪ 128‬ﻭ‪.130‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (278/1‬ﻭ)‪ 27/2‬ﻭ‪ 53‬ﻭ‪ 130‬ﻭ‪ (131‬ﻭ)‪ ،(203/4‬ﺍ ﻨﻬﺎﺝ‪،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪.57 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(170/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪ ،(231/2‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(178/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(167/2‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(188/1‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(316/3‬ﺍﺑـﻦ ﻗﺪﺍﻣـﺔ‪ :‬ﺍ ﻐـ )‪،(623/1‬‬
‫ﺍﻟﺪﺳﻮﻗﻲ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪.(379/1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍ ﻤﺎﻡ )‪ ،(322/1‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪،(121/2‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪.(205/1‬‬

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‫ﺺ ﻣﻨـﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺸﺮ‪ ،‬ﺃﻭ ﺃﻋﻢ ﻣﻨﻪ ﻛﻘﻮﻟﻚ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺃﺧـ ﱠ‬
‫ﺺ ﻣﻦ ﲢﻠﻴﻞ ﺍﻟﺼﻼﺓ ﻟﻜﺎﻥ ﺧﻼ ﻣﻮﺿﻮ‬‫ﻛﻘﻮﻟﻚ‪ :‬ﺍﳊﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻠﻮ ﺟﻌﻠﻨﺎ ﺍﻟﺘﺴﻠﻴﻢ ﺃﺧ ﱠ‬
‫‪2‬‬
‫ﺍﻟﻠﻐﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺻ ﱠ ﱠﺢ ﺍﻟﺒﺎﺟﻲ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺎﻟﻚ ﺪﻳ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‪ 3‬ﺃﻧﱠﻪ ﻗﺎﻝ‪" :‬ﺻـﻠﻴﻨﺎ ﻣـﻊ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻓﺴﻠﻤﻨﺎ ﺣﲔ ﺳﻠﻢ"‪ 4،‬ﻓﻮﺟﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻨﻪ ﺃﻥ ﺃﻓﻌﺎﻟﻪ ﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻗﺪ‬
‫ﻗﺎﻝ ‪" :ρ‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮ ﺃﺻﻠﻲ"‪.‬‬
‫‪5‬‬

‫ﻓﻜﺄﻧﱠﻪ ﺗﻨـﺰﱠﻝ ﻣﻊ ﺎﻟﻔﻴﻪ ﰲ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻳُﺴﻠﻤُﻮﺍ ﺑﺎﻷﻭﱠﻝ‪ ،‬ﺃﻟﺰﻣﻬﻢ ﺑﺄﻥ ﺗﺴﻠﻴﻤﻪ ﺑﻴـﺎﻥ‬
‫‪6‬‬
‫ﻟﻠﻮﺍﺟﺐ ﺍ ﻤﻞ ﺍ ﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺍ ﻤﻞ ﻭﺍﺟﺐ‪.‬‬
‫ﻭﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺟﻮﺍ ﺎ ﻛﺎﻟ ﻗﺒﻠﻬﺎ ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺘﱠﻜﺮﺍﺭ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻫﻞ ﺗﺪﺭ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﺮﻛﻌﺔ ﺃﻭ ﻣﺎ ﺩﻭ ﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﻦ ﺃﺩﺭﻙ ﺃﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﰲ ﺻـﻼﺓ ﺍﳉﻤﻌـﺔ‪ ،‬ﻓﻤـﺬﻫﺐ ﻣﺎﻟـﻚ‬
‫‪8‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﺃﻧﱠﻪ ﻳﺪﺭﻛﻬﺎ‪ 7،‬ﻭﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ ﰲ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﺃﻧﱠﻪ ﺃﺩﺭﻛﻬﺎ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(189/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪ ،(317/2‬ﻭﺍﳊﺪﻳ ﺳﺒ ﺮﳚﻪ ﻗﺮﻳﺒﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪ ،(253/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،243 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(199/2‬‬
‫ـ ﻫﻮ ﻋﺘﺒﺎﻥ ﻭﻗﻴﻞ ﻋﺘﺎﺏ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺠﻼﻥ ﺍﻷﻧﺼﺎﺭﻱ ﺍ ﺰﺭﺟﻲ ﺷﻬﺪ ﺑﺪﺭﺍ‪ ،‬ﻭﻣﺎ ﺃﻳﺎﻡ ﻣﻌﺎﻭﻳﻪ ‪ψ‬‬ ‫‪3‬‬

‫‪ .‬ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(86/3‬ﺍﺑﻦ ﺍﻷ ﲑ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ،(577/3‬ﺭﻗﻢ ‪. 3535‬‬

‫‪ 4‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﻳﺴﻠﻢ ﺣﲔ ﻳﺴﻠﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﺭﻗﻢ ‪.838‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(76/2‬‬
‫ﻭﺍﳊﺪﻳ ﺃﺧﺮﺟﻪ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﺍ ﺫﺍﻥ ﻟﻠﻤﺴﺎﻓﺮﻳﻦ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺎﻋﺔ‪ ،‬ﺭﻗﻢ ‪ ،631‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﺍ ﺴﺎﺟﺪ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺣ ﺑﺎﻹﻣﺎﻣﺔ‪ ،‬ﺭﻗﻢ ‪ ،674‬ﻣﻦ ﺣﺪﻳ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮ ‪.‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪.(150/1‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(262/1‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(507/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(158/2‬‬
‫‪ 8‬ـ ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(599/1‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(273/2‬‬

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‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﻔﻬﻮﻡ ﻗﻮﻟﻪ ‪" :ρ‬ﻣﻦ ﺃﺩﺭﻙ ﺭﻛﻌﺔ ﻣـﻦ ﺍﻟـﺼﻼﺓ ﻓﻘـﺪ ﺃﺩﺭﻙ‬
‫‪1‬‬
‫ﺍﻟﺼﻼﺓ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺻ ﱠ ﱠﺢ ﺍﻟﺒﺎﺟﻲ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺎﻟﻚ؛ ﺑﺄﻥ ﻫﺬﺍ ﻳﺪﺭﻙ ﻣﻦ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﻣﺎ ﻳﻌﺘﺪ ﺑـﻪ‪،‬‬
‫‪2‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﻣﺪﺭﻛﺎ ﺎ ﻛﻤﺎ ﻟﻮ ﻳﺪﺭﻛﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﻨ ﻦ ﻧﺮ ﺃﻧﱠﻪ ﻳُﻌﺮﺝ ﻋﻠﻰ ﺍ ﻔﻬﻮﻡ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭ ﻳﻔﻬﻢ ﻣﻨﻪ ﺣـ‬
‫ﺩﻻﻟﺔ ﺍﻟﺘﻨﺒﻴﻪ ﺑﺎﻷﺩ ﻋﻠﻰ ﺍﻷﻋﻠﻰ ﻛﺼﻨﻴﻌﻪ ﰲ ﺍ ﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﺳﺘﺪﻻﻟﻪ ﺑﺎﻟﻘﻴـﺎﺱ ﰲ ﻫـﺬﻩ‬
‫‪3‬‬
‫ﺍ ﺴﺄﻟﺔ ﺳﺎﺋ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﱠﻪ ﻳﺮ ﺟﻮﺍﺯ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ ﺟﻠﻴﻪ ﻭﺧﻔﻴﻪ‪.‬‬
‫ﻏﲑ ﺃﻧﱠﻪ ﰲ ﻫﺬﺍ ﺍ ﻮﺭﺩ ﻻ ﻳﻘﻮ ﻋﻠﻰ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺬﻱ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍ ـﺎﻟﻔﻮﻥ ﰲ‬
‫ﻗﻮﻟﻪ ‪" :ρ‬ﻣﺎ ﺃﺩﺭﻛﺘﻢ ﻓﺼﻠﻮﺍ‪ ،‬ﻭﻣﺎ ﻓﺎﺗﻜﻢ ﻓﺎﻗﻀﻮﺍ"‪ 4،‬ﻭﺫﻟﻚ ﺃﻧﱠﻪ ﻗﻴﺎﺳﻪ ﻣﻊ ﺍﻟﻔﺎﺭ ؛ ﻓﻜﻴـ‬
‫ﻳﻘﻴ ﻣﻦ ﺃﺩﺭﻙ ﺃﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﺭﻏﻢ ﺃﻧﱠﻪ ﺃﺩﺭﻙ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻋﻠﻰ ﻣﻦ ﻳﺪﺭﻙ ﺍﻹﻣـﺎﻡ‬
‫ﺃﺻﻼ ﺇﻻ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻷﻭﱠﻝ ﻣﻄﺎﻟﺐ ﺑﺒﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺩﻭﻥ ﺍﻟﺜﺎ ‪ ،‬ﻷﺟﻞ ﻫﺬﺍ ﺎﻟﺒـﻪ‬
‫ﺍﳉﻤﻬﻮﺭ ﺑﺴﺠﻮﺩ ﺍﻟﺴﻬﻮ ﻗﺒﻠﻴﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﺪﻳﺎ ﻭﻟﻮ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧـﲑ‪ ،‬ﺧﻼﻓـﺎ‬
‫ﻟﻠﻤﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﺑﺒﻄﻼﻥ ﺻﻼﺗﻪ ﺇﻥ ﺳﺠﺪ ﻟﻠﺴﻬﻮ ﺑﻨﻮﻋﻴﻪ ﻣﻊ ﺍﻹﻣﺎﻡ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﱠـﻪ‬
‫‪5‬‬
‫ﻳُﺪﺭﻙ ﻣﻊ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻳﺴﺮﻱ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻭﻟﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻟﺒﺎﺟﻲ ﻧﻔﺴﻪ ﺘﺎﺭ ﺃﻥ ﺍ ﺴﺎﻓﺮ ﺇﺫﺍ ﺻﻠﻰ ﺧﻠ ﻣﻘﻴﻢ‪ ،‬ﻭﺃﺩﺭﻙ ﺃﻗـﻞ ﻣـﻦ‬
‫ﺭﻛﻌﺔ ﻳﻨﺴ ﺐ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍ ﺄﻣﻮﻣﻴﺔ‪ ،‬ﻭﻟﺰﻣﻪ ﺇ ﺎﻡ ﺍﻟﺼﻼﺓ ﻗﺼﺮﺍ‪ ،‬ﺯﺩ ﻋﻠﻴﻪ ﺃﻥ ﺍﻻﺷﺘﺮﺍﻙ ﰲ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(262/1‬‬

‫ﻭﺍﳊﺪﻳ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﻭﻗﻮ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺩﺭﻙ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺭﻗﻢ ‪ ،15‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍ ﻮﺍﻗﻴ ﺑﺎﺏ ﻣﻦ ﺃﺩﺭﻙ ﺭﻛﻌﺔ‪ ،‬ﺭﻗﻢ ‪ ،580‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍ ﺴﺎﺟﺪ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺩﺭﻙ ﺭﻛﻌﺔ‪ ،‬ﺭﻗﻢ ‪.608‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(118/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(271/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(262/1‬‬
‫ﻭﺍﳊﺪﻳ ﺃﺧﺮﺟﻪ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍ ﺫﺍﻥ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻓﺎﺗﺘﻨﺎ‪ ،‬ﺭﻗﻢ ‪ 635‬ﻋﻦ ﺃ ﻗﺘﺎﺩﺓ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍ ﺴﺎﺟﺪ‪ ،‬ﺑﺎﺏ ﺍﺳﺘ ﺒﺎﺏ ﺇﺗﻴﺎﻥ ﺍﻟﺼﻼﺓ ﺑﻮﻗﺎﺭ ﻭﺳﻜﻴﻨﺔ‪ ،‬ﺭﻗﻢ ‪ 602‬ﻋﻦ ﺃ ﻫﺮﻳﺮﺓ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺪﺳﻮﻗﻲ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(456/1‬ﺍﻟﺸﻴﺒﺎ ‪ :‬ﺗﺒﲔ ﺍ ﺴﺎﻟﻚ )‪.(400/1‬‬

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‫ﺍﻟﻌﻠﺔ ﺑﲔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮ ﻻ ﻳﻮﺟﺐ ﺍﻻﺷﺘﺮﺍﻙ ﺑﻴﻨﻬﻤﺎ ﰲ ﻛﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﻤﺎ ﺣﻘﻘـﻪ ﻫـﻮ‬
‫‪1‬‬
‫ﻧﻔﺴﻪ‪.‬‬
‫ﺇﺫﺍ ﺍﺗﱠﻀﺢ ﻫﺬﺍ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺗﺴﻮﻳﺘﻪ ﰲ ﻛﻞ ﺍﻷﺣﻜﺎﻡ ﺑﲔ ﻣﻦ ﺃﺩﺭﻙ ﺃﻗﻞ ﻣﻦ ﺭﻛﻌﺔ ﻦ‬
‫ﻳﺪﺭﻙ ﺍﻟﺼﻼﺓ ﺃﺻﻼ ﻞ ﻧ ﺮ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻣﻨﺔ‪ :‬ﻜﻢ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟ ﻮﺏ ﺍﻟﻮﺍ ﺪ ﳌﻦ ﻭﺟﺪ ﺛﻮﺑ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫‪2‬‬
‫ﺍﺗﻔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﺳﺘ ﺒﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﻮﺑﲔ‪ ،‬ﻭﺣﻜﻤﻮﺍ ﺑﺼ ﺘﻬﺎ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺣﺪ‪،‬‬
‫ﺺ ﻋﻠﻰ ﺃﻧﱠﻪ ﻣﻦ ﺻﻠﻰ ﰲ ﻮﺏ ﻭﺍﺣﺪ ﻣﻊ ﻭﺟﻮﺩ ﻏﲑﻩ‪،‬‬
‫ﻭﺣﻜﻰ ﺍﻟﻘﺮﺍﰲ ﺃﻥ ﺻﺎﺣﺐ ﺍﳉﻼﺏ ﻧ ﱠ‬
‫‪3‬‬
‫ﻓﺈﻧﱠﻪ ﻳﻌﻴﺪ ﰲ ﺍﻟﻮﻗ ﻭﻻ ﻳﻌﻴﺪ ﺮﻭﺟﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺮﱠﺝ ﻋﻠﻰ ﺃﺻﻠﲔ؛ ﺃﻭ ﻤﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍ ﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ ‪ " :ρ‬ﻣـﻦ‬
‫ﳚﺪ ﻮﺑﲔ ﻓﻠﻴﺼﻞ ﰲ ﻮﺏ ﻭﺍﺣﺪ‪ 4،"...‬ﻓﻘﺪ ﻋﻠ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪ ..." :‬ﻭ ﺘﻤﻞ ﻦ ﻗﺎﻝ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﻥ ﻨﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﻮﺏ ﻭﺍﺣﺪ ﻣﻦ ﻭﺟﺪ ﻮﺑﲔ‪ ،‬ﻋﻠﻰ ﻣﻌ ﺃﻥ ﺍﻟـﺼﻼﺓ‬
‫‪5‬‬
‫ﺑﺜﻮﺏ ﻭﺍﺣﺪ ﺃﻓﻀﻞ‪ ،‬ﻓﻴﺘﻌﻠ ﺍ ﻨﻊ ﺍ ﻔﻬﻮﻡ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺑﺎﻟﺘﻔﻀﻴﻞ ﺩﻭﻥ ﺍﻟﺘ ﺮ "‪.‬‬
‫ﻭﺍﻟﺜﺎ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻨﺪ ﻣﺎﻟﻚ ﻫﻲ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻮﻗ ﻟﺘﺮﻙ ﺍﻟﺴﻨﻦ‪ ،‬ﻷﻥ ﺍﻹﻋﺎﺩﺓ‬
‫ﺴﻨﱠﺔ‪ ،‬ﻭ ﻤﻮﻋﻬﻤﺎ ﻣﻬﻢ‪ ،‬ﺃﻣﱠﺎ ﺇﺫﺍ ﺧﺮﺝ ﺍﻟﻮﻗ ﻓﻘﺪ ﺫﻫﺒـ‬‫ﻓﻴﻬﺎ ﲢﺼﻴﻞ ﺼﻠ ﺔ ﺍﻟﻮﻗ ﻭﺍﻟ ُ‬
‫ﻣﺼﻠ ﺘﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺠﻤﻮ ﻣﺼﻠ ﺘﲔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺈﺣﺪﺍ ﺎ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﺍﺑـﻦ‬
‫‪6‬‬
‫ﺍﻟﻌﺮ ﻳﺮ ﺿﻌ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻳﻨﺴﺐ ﺍﻟﻌﻤﻞ ﺎ ﺇﱃ ﺍ ﻐﺎﺭﺑﺔ ﻓﻘ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (261/2‬ﻭ)‪ ،(223/3‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(263/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(168/1‬ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪ ،(454/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(76/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(112/2‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﻮﺏ ﻭﺍﺣﺪ‪ ،‬ﺭﻗﻢ ‪ 34‬ﻭﺍﻟﻠﻔ ﻟﻪ ﻣﻦ ﺣﺪﻳ‬
‫ﺟﺎﺑﺮ‪ ،‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﺿﻴﻘﺎ‪ ،‬ﺭﻗﻢ ‪ 361‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃ ﺳﻠﻤﺔ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﻮﺏ ﻭﺍﺣﺪ ﻭﺻﻔﺔ ﻟﺒﺴﻪ‪ ،‬ﺭﻗﻢ ‪.516‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(230/2‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(335/1‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺍﻟﻘﺒ )‪.(202/1‬‬

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 ‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻣﻮﻗ ﺍﻟﺒﺎﺟﻲ ﺳﻠﻴﻢ ﻭﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ؛ ﻷﻧﱠﻪ ﻜﻢ ﺑﺎﻹﻋﺎﺩﺓ ﰲ ﺍﻟﻮﻗ ﻦ ﺻـﻠﻰ ﰲ‬
‫ﻮﺏ ﻣﻊ ﻭﺟﻮﺩ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﺒﻌﺎ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﺍ ﻠﻌ ﻋﻠﻴﻪ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺍﻟ ﻭﺻﻠﺘﻨﺎ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻜﻢ ﺻﻼﺓ ﻴﺔ ﺍﳌﺴ ﺪ ﺘﺎﺯ ﺍﳌﺴ ﺪ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﲢﻴﺔ ﺍ ﺴﺠﺪ ﺘﺎﺯ ﺍ ﺴﺠﺪ‪ ،‬ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﺃﻧﱠﻪ ﻏـﲑ‬ ‫ﺍﺧﺘﻠ‬
‫ﻣﻄﺎﻟﺐ ﺎ‪ ،‬ﻭﻋﻤﺪﺗﻪ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ‪" :ρ‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍ ﺴﺠﺪ‪ ،‬ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺃﻥ‬
‫‪2‬‬
‫ﳚﻠ "‪ 1،‬ﺍﻟﺬﻱ ﺩﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﺍ ﺘﺎﺯ ﻏﲑ ﻣﺄﻣﻮﺭ ﺑﺬﻟﻚ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺟﻨﺢ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻗﻮﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻪ‪ ،‬ﻟﻜ ﱠﻦ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪﻩ ﻫﻮ ﺃﻥ‬
‫‪3‬‬
‫ﺍﻷﻣﺮ ﺗﻮﺟﱠﻪ ﻦ ﺃﺭﺍﺩ ﺍﳉﻠﻮﺱ‪" ،‬ﻭﺃﻣﱠﺎ ﺍ ﺎﺭ ﻓﻠﻢ ﻳﺘﻮﺟﱠﻪ ﺇﻟﻴﻪ ﺍﻷﻣﺮ ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ"‪.‬‬
‫ﻓﻤﻦ ﺍﳉﻠﻲ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﺳﺘﺪﻻﻟﻪ ﺑﺎﺳﺘﺼ ﺎﺏ ﺍﻟﻌﺪﻡ ﻭﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﱠـﺔ‪،‬‬
‫ﻭﻫﻮ ﺍﺳﺘﺪﻻﻝ ﺻ ﻴﺢ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻣﺎ ﺃﺻﱠﻠﻪ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺇﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎ ﻔﻬﻮﻡ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﻜﻢ ﺯﻛﺎﺓ ﺍﻟﺸﺎﺓ ﺍﳌﻌﻠﻮﻓﺔ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺇﺳﻘﺎ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍ ﻌﻠﻮﻓﺔ ‪ 4،‬ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﺃﻥ ﻓﻴﻬﺎ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﻗﺼﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻧﺘ ﺎﺭ ﺍﻟﺼﻼﺓ ﻭﺍ ﺸﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،57‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟـﺼﻼﺓ‪،‬‬
‫ﺑﺎﺏ ﺇﺫﺍ ﺩﺧﻞ ﺍ ﺴﺠﺪ ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ‪ ،‬ﺭﻗﻢ ‪ ،444‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍ ﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﺑﺎﺏ ﺍﺳﺘ ﺒﺎﺏ ﲢﻴﺔ‬
‫ﺍ ﺴﺠﺪ‪ ،‬ﺭﻗﻢ ‪ ،714‬ﻣﻦ ﺣﺪﻳ ﺃ ﻗﺘﺎﺩﺓ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(405/2‬ﺍﻟﺰﺭﻗﺎ ‪ :‬ﺷﺮ ﺍﻟﺰﺭﻗﺎ )‪ ،(398/1‬ﻟﻜﻦ ﺍﺑﻦ ﺩﻗﻴ ﻳﻨـﺎﺯ ﰲ ﻫـﺬﺍ ﰲ‬
‫ﺇﺣﻜﺎﻣﻪ )‪ ،(51/2‬ﻭﻟﻠﻔﺎﺋﺪﺓ ﺍﻧ ﺮ ﺍﻟﻘﻮﺍﻋﺪ ﻟﻠﻤﻘﺮﻱ )‪ (459/2‬ﺭﻗﻢ ‪215‬؛ ﻓﻔﻴﻪ ﺍﺳﺘﺪﻻﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺣﻜﻢ ﺧﺮ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(298/2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(126/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(462/2‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(231/5‬ﺍﺑﻦ‬
‫ﺍ ﻤﺎﻡ‪ :‬ﺷﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(181/2‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(91/2‬‬

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 ‫ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫‪1‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ ‪" :ρ‬ﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺑﻠﻐ ﺇﱃ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺷﺎﺓ"‪،‬‬
‫ﺣﻴ ﺩﻝ ﻣﻔﻬﻮﻡ ﺍﻟﻮﺻ ﻓﻴﻪ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍ ﻌﻠﻮﻓﺔ‪ ،‬ﺃﻣﱠﺎ ﺼﻮ ﺍ ﺎﻟﻜﻴﺔ ﻓـﺈﻧﱠﻬﻢ‬
‫ﺃ ﻠﻮﺍ ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ؛ ﻷﻧﱠﻪ ﺧﺮﺝ ﺮﺝ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﻢ ﺃﺩﻟـﺔ‬
‫‪2‬‬
‫ﺃﺧﺮ ﺍﺗﱠﻜ ﻭﺍ ﻋﻠﻴﻬﺎ ﻧُﺼﺮﺓ ﺬﺍ ﺍ ﺬﻫﺐ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﻠ ﻋﻠﻰ ﺍﳊﺪﻳ ﺑﻘﻮﻟﻪ‪..." :‬ﻭ ﺘﻤﻞ ﺇﻧﱠﻤﺎ ﻳﻜﻮﻥ ﻗﺼﺪ‬
‫ﺇﱃ ﺫﻛﺮ ﺍﻟﺴﺎﺋﻤﺔ؛ ﻷﻧﱠﻬﺎ ﻫﻲ ﻋﺎﻣﱠﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻻ ﺗﻜﺎﺩ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﻏﲑ ﺳﺎﺋﻤﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺫﻛﺮ‬
‫ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﺍﻟﻐﻨﻢ‪ ،‬ﻭ ﻳﺬﻛﺮﻫﺎ ﰲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭ ﺘﻤﻞ ﺃﻥ ﻳﺬﻛﺮ ﺫﻟﻚ ‪ ρ‬ﰲ ﻛﺘﺎﺑﻪ ﻟﻴﻨ ﱠ‬
‫ﺺ‬
‫‪3‬‬
‫ﻋﻠﻰ ﺍﻟﺴﱠﺎﺋﻤﺔ‪ ،‬ﻭﻳﻜﻠ ﺍ ﺘﻬﺪ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺇﳊﺎ ﺍ ﻌﻠﻮﻓﺔ ﺎ‪ ،‬ﻓﻴ ﺼﻞ ﻟﻪ ﺃﺟﺮ ﺍ ﺘﻬﺪﻳﻦ"‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﱠﻪ ﻣﻮﺍﻓ ﺬﻫﺐ ﺇﻣﺎﻣﻪ‪ ،‬ﺩﻟﻴﻞ ﺫﻟﻚ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻ ﺍﻟ ﺃﻭﺭﺩﻫـﺎ ﰲ‬
‫ﺳﺒﺐ ﺼﻴﺺ ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﺍﳊﺪﻳ ‪ ،‬ﻓﻜﺄﻧﱠﻪ ﻳﺬﺏ ﻋﻦ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﺘﻮﺟﻴﻪ ﻟﺘـﺮﻛﻬﻢ‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻫﺬﺍ ﺍ ﻮﺿﻊ‪ ،‬ﺭﻏﻢ ﺃﻧﱠﻪ ﻞ ﺍﺣﺘﺠﺎﺝ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻭ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﳊﻨﻔﻴﺔ ﺍﺷﺘﺮ ﻮﺍ ﺍﻟﺴﱠﻮﻡ؛ ﻣﺴﺘﻨﺪﻳﻦ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﺳﺘﺼ ﺎﺏ ﺍﻟﻌﺪﻡ‬
‫ﻻ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻓﺎ ﺎ ﺗﻮ ﱠﻫﻤﱠﻪ ﺍﻟﺒﺎﺟﻲ ﻓﺮﻣﺎﻫﻢ ﺎﻟﻔﺔ ﻣﺎ ﻗﻌﱠﺪﻭﻩ‪ ،‬ﻓﻘﺎﻝ‪ ..." :‬ﺍﻋﻠـﻢ ﺃﻥ‬
‫ﺍﻻﻋﺘﺮﺍ ﻋﻠﻰ ﻣ ﺍﻟﺴﻨﺔ ﻳﻜﻮﻥ ﰲ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺪﻝ ﺍﳊﻨﻔـﻲ ـﺪﻳ‬
‫ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﰲ ﻧﻔﻴﻬﺎ ﻋﻦ ﺍ ﻌﻠﻮﻓﺔ؛ ﻓﲑﺩ ﺍ ﺎﻟﻜﻲ ﻋﻠﻴﻪ ﺍﺣﺘﺠﺎﺟﻪ؛ ﺑﺄﻥ ﻭﺟﻪ ﺍﻟـﺪﻟﻴﻞ ﻣﻨـﻪ ﻻ‬
‫‪4‬‬
‫ﻳﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺃﻧ ﻻ ﺗﻘﻮﻝ ﺑﻪ"‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺪﻝ ﺿﻤﻨﺎ ﻋﻠﻰ ﺗﻴﻘ ﻪ ﺇﱃ ﺃﻧﱠﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻷﺻﻴﻠﺔ ﰲ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﻣﻊ ﺫﻟـﻚ‬
‫ﻳﺬﻛﺮﻩ‪ ،‬ﻭﻫﻮ ﺍ ﻘﺼﻮﺩ‪.‬‬

‫‪ 1‬ـ ﻗﺪ ﺳﺒ ﺮﳚﻪ ﰲ ﺻ ﻴﻔﺔ ﺭﻗﻢ ‪.59‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ (96/3) ،(102/1‬ﻭﺍﻟﻔﺮﻭ )‪ ،(80/2‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(13/2‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(197/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ ،91 ،‬ﻭﻗﺎﺭﻥ ﺑﺎﻷﺷﻘﺮ‪ :‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.210 ،‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺯﻛﺎﺓ ﺍﳋﻠﻴﻄ ﺇﺫﺍ ﻗﺼﺮ ﻣﻠﻜﻬﻤﺎ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴـﺔ ﺇﱃ ﺒﻮ ﺍﻟﺰﻛـﺎﺓ ﰲ ﻣـﻠﻚ‬
‫‪2‬‬
‫ﺍ ﻠﻴﻄﲔ‪ ،‬ﻭﺇﻥ ﻗﺼﺮ ﻣﻠﻜﻬﻤﺎ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‪ 1،‬ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﺍﺷﺘﺮﺍ ﻣُﻠﻚ ﺍﻟﻨﺼﺎﺏ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘ ﱠ ﻣﺎﻟﻚ ﺬﻫﺒﻪ ﺪﻳ ﻋﻤﺮ ﺑﻦ ﺍ ﻄﺎﺏ ‪" :τ‬ﻭﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺑﻠﻐـ‬
‫ﺃﺭﺑﻌﲔ ﺷﺎﺓ ﺷﺎﺓ"‪ 3،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻧﱠﻪ ﺩﻝ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻓﻴﻪ ﺃﻥ ﻻ ﺯﻛﺎﺓ ﰲ ﻣـﺎﻝ‬
‫‪4‬‬
‫ﺣ ﻳﺒﻠ ﺍﻟﻨﺼﺎﺏ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺳﺘﺼﻮﺏ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﺪﱠﺩ ﻟﻪ ﺃﻭﺟﻬﺎ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻟـﺬﻟﻚ‪ ،‬ﻓﻤﻨـﻬﺎ‬
‫ﻠﻪ ﻣﺎﻟﻚ ﻋﻠﻰ‬ ‫ﺫﻭﺩ ﻣﻦ ﺍﻹﺑﻞ ﺻﺪﻗﺔ"‪ 5،‬ﺣﻴ‬ ‫ﺍﺣﺘﺠﺎﺟﻪ ﺑﻘﻮﻟﻪ ‪" :ρ‬ﻟﻴ ﻓﻴﻤﺎ ﺩﻭﻥ‬
‫ﻋﻤﻮﻣﻪ ﰲ ﺍ ﻠﻄﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺪ ﺻ ﱠ ﱠﺢ ﺍﻟﺒﺎﺟﻲ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺃﻳﱠﺪﻩ ﺑﺎﻟﻘﻴﺎﺱ؛ ﻗﻴﺎﺱ ﺍ ﻨﻔﺮﺩ‬
‫ﺍﻟﺬﻱ ﻻ ﲡﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺎ ﻨﻔﺮﺩ ﺍ ﺎﻟ ﺃﺻﻠﻪ ﺍﻟﺬﻣﻲ‪.‬‬
‫ﺃﻭ ﺃﻥ ﻣﺎﻟﻜﺎ ﺍﺳﺘﺪﻝ ﺑﺎﻟﻌﻤﻮﻡ ﺍ ﺬﻛﻮﺭ ﻟﻴﻨﻔﻲ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻗﺮﻥ ﺑﻪ ﺃ ـﺮ‬
‫‪6‬‬
‫ﻋﻤﺮ ﻭﺍﺳﺘﺪﻝ ﻨﻄﻮﻗﻪ ﻋﻠﻰ ﺒﻮ ﺎ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﺜﺒ ﺍﳊﻜﻤﺎﻥ ﺑﺎﻟﺪﻟﻴﻠﲔ‪.‬‬
‫ﺃﺷﺎﺭ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎ ﻔﻬﻮﻡ؛ ﻓﻘﺎﻝ‪" :‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎ ﺃﻥ ﻳﺮﻳـﺪ ﻧﻔـﻲ‬
‫ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻌﲔ ﻋﻠﻰ ﺣﺴﺐ ﻧﻔﻴﻬﺎ ﰲ ﺍﻹﺑﻞ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍ ﻤ ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻜـﻮﻥ‬
‫ﺇﻻ ﻣﻦ ﺑﺎﺏ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﰲ ﺍﻟﺸﺮ ﺍﻟﺜﺎ ﺇﻧﱠﻤﺎ ﻗﺎﻝ‪ :‬ﻭﰲ ﺳﺎﺋﻤﺔ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺑﻠﻐ ﺃﺭﺑﻌﲔ‬
‫‪7‬‬
‫ﺷﺎﺓ‪ ،‬ﻭ ﻳﺬﻛﺮ ﺣﻜﻤﻬﺎ ﺇﺫﺍ ﺗﺒﻠ ‪ ،‬ﺇﻻ ﻦ ﻳﺮ ﺍﻟﺘﻌﻠ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺍﻟﺸﺮ ‪."...‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(289/5‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(86/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ )‪ ،(27/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(127/3‬‬
‫‪ 3‬ـ ﺳﺒ ﺮﳚﻪ‪.59 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(215/3‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺃﺩﻱ ﺯﻛﺎﺗﻪ ﻓﻠﻴ ﺑﻜﻨـﺰ‪ ،‬ﺭﻗﻢ ‪ ، 1405‬ﻭﻣﺴﻠﻢ ﰲ ﺃﻭﺍﺋﻞ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺭﻗﻢ ‪.979‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 211/3‬ﻭ‪ ،(214‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪.(393/1‬‬
‫‪ 7‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(214/3‬‬

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‫ﻓ ﺎﻫﺮ ﺃﻧﱠﻪ ﻳﺴﺘﻨﺪ ﰲ ﺭﺃﻳﻪ ﺇﱃ ﺍ ﻔﻬﻮﻡ‪ ،‬ﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﱠﻪ ﻋﻠﻘﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﻌﻨﻴﻨﺎ ﰲ ﺍ ﻘﺎﻡ ﺍﻷﻭﻝ؛ ﻷﻧﱠﻪ ﻳﺪﻝ ﺑﻮﺿﻮ ﻋﻠﻰ ﺃﻥ ﻣﻮﺍﻓﻘﺘﻪ ﻟﻠﻤﺬﻫﺐ ﺣﺼﻠ ﻣﻦ ﺮﻳ ﺧﺮ‬
‫ﺳﻮ ﺍ ﻔﻬﻮﻡ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﺇ ﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻜﺎﻓﺮ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﻤﺬﻫﺐ ﺍﳉﻤﻬـﻮﺭ‬
‫‪2‬‬
‫ﺃﻧﱠﻬﺎ ﻻ ُﺗ ﺮﺝ ﻋﻨﻪ‪ 1،‬ﻭﺧﺎﻟﻔ ﺍﳊﻨﻔﻴﺔ ﻓﻘﺎﻟﻮﺍ ﺑﺈﺧﺮﺍﺟﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ‪ τ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻓﺮ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ‪ ...‬ﻣﻦ‬
‫ﺍ ﺴﻠﻤﲔ"‪ 3،‬ﻭﻗﻴﱠﺪﻭﺍ ﺑﻪ ﺍﻟﻨﺼﻮ ﺍﻷﺧﺮ ﺍﻟ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻷﻣﺮ ﻣﻄﻠﻘﺎ ﻋﻦ ﻗﻴﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳊﻤﻞ ﻣﺒ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﻢ ﻟﻠﻤﻔﻬﻮﻡ ﻛﻤﺎ ﺳﺒ ﲢﺮﻳﺮﻩ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺃﻳﱠﺪﻩ ﺑﺄﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻮﺻ ﺍﻹﺳﻼﻡ ﻳﻘﺘﻀﻲ ﺍﺧﺘﺼﺎ‬
‫ﺍﳊﻜﻢ ﺑﺎ ﺴﻠﻤﲔ‪ ،‬ﻭﻋﻀﱠﺪﻩ ﺑﺎﺳﺘﺼ ﺎﺏ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﱠﺔ‪ ،‬ﻭﺃﻧﱠﻪ ﻻ ﳚﻮﺯ ﺷﻐﻠﻬﺎ ﺇﻻ ﺑﺪﻟﻴﻞ؛ ﻓﻘﺎﻝ‪:‬‬
‫"‪ ...‬ﻳﻘﺘﻀﻲ ﺍﺧﺘﺼﺎ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎ ﺴﻠﻤﲔ؛ ﻷﻧﱠﻪ ﻗﻴﱠﺪ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﻟـﺼﻔﺔ ﻭ ﻳﻄﻠﻘـﻪ‪،‬‬
‫ﻭﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﱠﺔ‪ ،‬ﻓﻴﺠﺐ ﺍﺳﺘﺼ ﺎﺏ ﺫﻟـﻚ ﺣـ ﻳـﺪﻝ ﺍﻟـﺪﱠﻟﻴﻞ ﻋﻠـﻰ ﺇﺷـﻐﺎ ﺎ‬
‫‪4‬‬
‫ﺑﺎﻟﺸﺮ ‪."....‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(299/3‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(47/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(161/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪:‬‬
‫ﺍ ﻐ )‪ ،(686/2‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(130/2‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪(194/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(199/1‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪.(258/3‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻣﻜﻴﻠﺔ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﺭﻗﻢ ‪ ،52‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑـﺎﺏ ﺻـﺪﻗﺔ‬
‫ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍ ﺴﻠﻤﲔ‪ ،‬ﺭﻗﻢ ‪ ،1405‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍ ﺴﻠﻤﲔ‪،‬‬
‫ﺭﻗﻢ ‪ ،984‬ﻣﻦ ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(303/3‬‬

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‫ﺑﻴﱠﻦ ﺃﻥ ﰲ ﺳﻴﺎ ﺍﳊﺪﻳ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘ ﺼﻴﺺ؛ ﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﱠﺎﻫـﺎ‬
‫ﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺻﺪﻗﺔ‬ ‫ﺯﻛﺎﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺇﻧﱠﻤﺎ ﻫﻲ ﻬﺮﺓ ﻟﻠﻤﺴﻠﻢ ﻻ ﻟﻠﻜﺎﻓﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪] :Υ‬‬
‫‪2‬‬
‫ﺗﻄﻬﺮﻫﻢ ﻭﺗﺰﻛﻴﻬﻢ ﺑﻬﺎ‪ 1،[....‬ﻓﺪﻟ ﺍ ﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺎﻓﺮ ﻻ ﺗﻄﻬﺮﻩ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻫﺬﺍ ﻣُﺠﻤﻞ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ‪ ،‬ﻭﻳ ﻬﺮ ﱄ ﺃﻥ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﻭﻝ ﻻ ﻳﺴﺘﻘﻴﻢ؛ ﻭﻭﺟﻪ ﺫﻟـﻚ ﺃﻥ‬
‫ﺍ ﺴﺄﻟﺔ ﺮﱠﺟﺔ ﻋﻠﻰ ﻞ ﺍ ﻄﻠ ﻋﻠﻰ ﺍ ﻘﻴﺪ‪ ،‬ﻭﻫﻲ ﰲ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ ﻣﻔﺮﱠﻋﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺩﻟﻴـﻞ‬
‫ﺍ ﻄﺎﺏ ﻛﻤﺎ ﺳﺒ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻟﺬﺍ ﻋﻤﺪ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﺍﻟﻨﺼﻮ ﺍ ﻄﻠﻘﺔ ﻓﻘﻴﱠﺪﻫﺎ ﺬﺍ ﺍﳊﺪﻳ ‪ ،‬ﺯﻋﻢ ﺃﻥ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬
‫ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻜﺎﻓﺮ ﺷﻐﻞ ﻟﻠﺬ ﱠﻣﺔ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﺃﻧﱠﻪ ﺍﺳﺘﺪﻝ ﺑﺎﻟ ﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ﻓﻴﻤﺎ ﻭﺭﺩ ﻓﻴﻪ‬
‫ﺍﻟﻨﱠﺺ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﺳﺘﺼ ﺎﺏ ﻋﺪﻡ ﺍﻟﺘﻜﻠﻴ ﺣ ﻳﺮﺩ ﺍﻟﺪﻟﻴﻞ ﻟﻴ ﺑﺈﺑﺎﺣﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺇﻧﱠﻤـﺎ‬
‫ﻫﻲ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻴ ﺑﺮﺍﺀﺓ ﺃﺻﻠﻴﺔ‪ ،‬ﻭ ﻳﻜﻦ ﺭﻓﻌﻬﺎ ﻧﺴ ﺎ؛ ﻷﻥ ﻞ ﺍﻟﻨﱠـﺴ ﺍﳊﻜـﻢ‬
‫‪3‬‬
‫ﺍﻟﺸﺮﻋﻲ ﻻ ﺍﻟﻌﻘﻠﻲ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﻴﱠﻦ ﻫﺬﺍ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻧﱠﻪ ﻳﺼﺐ ﰲ ﺇ ﺎﻟﻪ ﺍ ﻄﻠ ﻭﺍﺳﺘﻌﺎﺿﺘﻪ ﻋﻨﻪ ﺑﺎﻟ ﺍﺀﺓ ﺍﻷﺻـﻠﻴﺔ‪،‬‬
‫‪4‬‬
‫ﺃﻣﱠﺎ ﺍﺳﺘﺪﻻﻟﻪ ﺍﻟﺜﺎ ﻓﻮﺟﻴﻪ‪ ،‬ﻭﻫﻮ ﻋﲔ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺬﻱ ﻳﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺜﺎ ﻻ ﺍﻷﻭﱠﻝ؛ ﻷﻥ ﺍﻷﻭﻝ‬
‫ﻣﺒ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻧﺴﺠﻞ ﻟﻪ ﺗﻔﻄﻨﻪ ﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺎﺩﻩ ﺇﱃ ﺍﻻﺳـﺘﻨﺎﺩ‬
‫ﺇﱃ ﺍﻟ ﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.103 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(303/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(50/1‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻷﻡ )‪.(162/3‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻟ ﺔ ﻋﺸﺮﺓ‪ :‬ﻫﻞ ﺐ ﺍﳉﺰﺍﺀ ﻋﻠ ﻗﺎﺗﻞ ﺍﻟﺼﻴﺪ ﻄ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﻭﺟﻮﺏ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﻣﻦ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺧﻄﺄ‪ 1،‬ﻭﺧـﺎﻟ ﺃ ـﺪ ﰲ‬
‫ﺇﺣﺪ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻭﺍ ﻘﺮﻱ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﺗﻌﻠﻘﻮﺍ ﻔﻬﻮﻡ ﺍﻟﻮﺻـ‬
‫‪2‬‬
‫ﰲ ﻗﻮﻟﻪ ‪] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻮﺍ ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ ﻭﺃﻧﺘﻢ ﺮﻡ ﻭﻣﻦ ﻗﺘﻠﻪ ﻣـﻨﻜﻢ ﻣﺘﻌﻤـﺪﺍ‪،[...‬‬
‫ﻭﺃﻳﱠﺪﻭﻩ ﺑﺄﻥ ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﱠﺔ؛ ﺃﻣﱠﺎ ﺍ ﺘﺠﻮﻥ ﺑﺎ ﻔﻬﻮﻡ ﻓﻘﺪ ﺃﺳﻘﻄﻮﻩ ﻟﻌﺪﱠﺓ ﺍﻋﺘﺒـﺎﺭﺍ ﻣـﻦ‬
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‫ﺃﺷﻬﺮﻫﺎ؛ ﺃﻧﱠﻪ ﺧﺮﺝ ﺮﺝ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﰲ ﺫﻟﻚ ﺑﻌﻤﻮﻡ ﺍ ﻳﺔ ﺍﻟﺴﱠﺎﻟﻔﺔ؛ ﻷﻧﱠﻪ ‪ Υ‬ﻧ ﱠ‬
‫ﺺ‬
‫ﺺ ﻧﺎﺳﻴﺎ ﻹﺣﺮﺍﻣﻪ ﻭﻻ ﺫﺍﻛﺮﺍ ﻟﻪ‪ ،‬ﻭﺃﻣﱠﺎ ﺍ ﻄ ﺑﺎﻟﻘﺘﻞ ﻓﻘﺪ ﺑﻴﱠﻦ ﺃﻥ‬ ‫ﱠ‬ ‫ﻋﻠﻰ ﻣﺘﻌﻤﺪ ﺍﻟﻘﺘﻞ ﻭ‬
‫ﺍ ﻳﺔ ﻻ ﺗﺪﻝ ﻋﻠﻴﻪ ﺇﻻ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎ ﻔﻬﻮﻡ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﺃﻣﱠﺎ ﺍ ﻄ ﺑﺎﻟﻘﺘﻞ ﻓﻠﻢ ﳚﺮ ﻟﻪ ﰲ ﺍ ﻳﺔ‬
‫ﺫﻛﺮ‪ ،‬ﻓﻼ ﻣﻌ ﻟﻼﺣﺘﺠﺎﺝ ﺑﺎ ﻳﺔ ﻋﻠﻰ ﺇ ﺒﺎ ﺍﳉﺰﺍﺀ ﻓﻴﻪ ﻭﻻ ﻧﻔﻴﻪ ﺇﻻ ـﻦ ﻳﻘـﻮﻝ ﺑـﺪﻟﻴﻞ‬
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‫ﺍ ﻄﺎﺏ‪ ،‬ﻭ ﻦ ﻻ ﻧﻘﻮﻝ ﺑﻪ‪."...‬‬
‫ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﺩﻟﺘﻪ ﺃﻳﻀﺎ ﻗﻴﺎﺱ ﺍ ﻄ ﻋﻠﻰ ﺍ ﺘﻌﻤﺪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺻـﻨﻴﻌﻪ ﰲ‬
‫ﻗﻴﺎﺱ ﺍﻟﻨﱠﺎﺳﻲ ﻋﻠﻴﻪ‪ 5،‬ﻭﻣﺎ ﻳﻬﻤﻨﺎ ﺃﻧﱠﻪ ﺍﻟﺘﺰﻡ ﺗﻄﺒﻴﻘﺎ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(588/2‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(437/1‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐـ ﺍ ﺘـﺎﺝ‬
‫)‪ ،(328/1‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(274/3‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.95 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(668/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(541/3‬ﺑﻦ ﻴﺪ‪ :‬ﻣﻘﺪﻣﺔ ﲢﻘﻴ ﺍﻟﻘﻮﺍﻋـﺪ‬
‫)‪ ،(89/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(324/3‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪ ،(140/3‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﻨﺴﻚ )‪.(338/3‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(436/3‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪.169 ،‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺮ ﺍﳌﺘﻤﺘﻊ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺮ ﺍ ﺘﻤﺘﻊ ﺪﻳﻪ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨ ﺮ؛ ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‬
‫‪2‬‬
‫ﺇﱃ ﻋﺪﻡ ﺍﻹﺟﺰﺍﺀ‪ 1،‬ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻭﺟﻪ ﺟﻮﺍﺯﻩ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﻣﺎﻟﻚ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﰲ ﻗﻮﻝ ﺍﷲ ‪...] :Υ‬ﻭﻻ ﺗﺤﻠﻘﻮﺍ ﺭ ﻭﺳﻜﻢ ﺘ ﻳﺒﻠ‬
‫ﺍﻟﻬﺪ ﻣﺤﻠﻪ‪ 3،[...‬ﻭ ﻞ ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﺍ ﻳﺔ‪ ،‬ﺃﻧﱠﻪ ‪ Ι‬ﻋﻠ ﺟﻮﺍﺯ ﺍﳊﻠ ﻋﻠﻰ ﺮ ﺍ ـﺪﻱ؛ ﻷﻥ‬
‫ﺑﻠﻮ ﺍ ﺪﻱ ﺮﻩ‪ 4،‬ﻓﻴﻠﺰﻡ ﺍ ﺎﻟﻔﲔ ﺍﻟﻘﻮﻝ ﻮﺍﺯ ﺍﳊﻠ ﺃﻳﻀﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨ ﺮ‪ ،‬ﻭﻫـﻮ ﻣـﺎ ﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﺑﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﰲ ﻫﺬﺍ ﺪﻳ ﺣﻔﺼﺔ ‪ τ‬ﻭﻫﻮ ﻗﻮ ـﺎ‪" :‬ﻳـﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺑﺎﻝ ﺍﻟﻨﺎﺱ ﺣﻠﻮﺍ ﻣﻦ ﻋﻤﺮ ﻢ ﻭ ﲢﻞ ﺃﻧ ﻣﻦ ﻋﻤﺮﺗﻚ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺇﻧﻲ ﻟﺒﱠـ ﱠﺪ‬
‫ﺭﺃﺳﻲ ﻭﻗﻠﺪ ﻫﺪﻳﻲ ﻓﻼ ﺃﺣﻞ ﺣ ﺃ ﺮ"‪ 5،‬ﻭﻫﺬﺍ ﻳﻔﻴﺪ ﺃﱠﻧﻪ ﺗﻌﺬﺭ ﻋﻠﻴـﻪ ﺍﻟﻨ ـﺮ ﻓﻮﺟـﺐ‬
‫ﻻﻣﺘﻨﺎﻋﻪ ﻣﻦ ﺍﳊﻼ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨ ﺮ ﻣﺒﺎﺣﺎ ﻟﻪ ﺎ ﺻﺢ ﺍﻋﺘﻼﻟﻪ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺍ ﻌ ﺃﱠﻧﻪ ﳚﺐ‬
‫‪6‬‬
‫ﺇﺭﺍﻗﺔ ﺩﻣﻪ ﰲ ﺍﳊ ﻓﻠﻢ ﳚﺰ ﺮﻩ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨ ﺮ‪ ،‬ﺃﺻﻞ ﺫﻟﻚ ﺇﺫﺍ ﻧﺬﺭ ﻫﺪﻳﺎ‪.‬‬
‫ﺃﻣﱠﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻓﺄﻭﺭﺩﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘ ﻨﺎﺱ‪ ،‬ﻭﺍﻹﻟﺰﺍﻡ ﻟﻠﻤ ﺎﻟﻔﲔ ﺍﻟﻘـﺎﺋﻠﲔ ﺑـﻪ؛‬
‫ﻓﻘﺎﻝ‪" :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻟﻪ ﻫﺬﻩ ﺍ ﻳﺔ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﺍﻟﻨ ﺮ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻨ ﺮ‪ ،‬ﳉﺎﺯ ﺍﳊﻠ ﺃﻳﻀﺎ‪،‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(176/2‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(398/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(112/8‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(315/2‬ﺍﻟﺰﺭﻛﺸﻲ‪ :‬ﺍﻟﺒ ﺮ ﺍ ﻴ )‪.(179/3‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.196 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪ ،(464/1‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(267/3‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﻨﺴﻚ )‪.(115/3‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨ ﺮ ﰲ ﺍﳊ ‪ ،‬ﺭﻗﻢ ‪ ،183‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊـ ‪ ،‬ﺑـﺎﺏ‬
‫ﺍﻟﺘﻤﺘﻊ ﻭﺍﻟﻘﺮﺍﻥ ﻭﺍﻹﻓﺮﺍﺩ‪ ،‬ﺭﻗﻢ ‪ ،1566‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊ ‪ ،‬ﺑﺎﺏ ﰲ ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻻ ﻳﺘ ﻠﻞ ﺇﻻ ﰲ ﻭﻗ ﲢﻠﻞ ﺍﳊﺎﺝ‬
‫ﺍ ﻔﺮﺩ‪ ،‬ﺭﻗﻢ ‪.1229‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (391/3‬ﻭ)‪.(60/4‬‬

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‫ﻻ ﺳﻴﻤﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻻ ﺧﻼ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻘﻮﻝ ﺑﻪ ﺇﺫﺍ ﻋﻠ ﺑﺎﻟﻐﺎﻳﺔ‪ ،‬ﻭﻫـﻮ‬
‫‪1‬‬
‫ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺃ ﺑﻜﺮ ﻭﺃﻛﺜﺮ ﺷﻴﻮﺧﻨﺎ‪."...‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺒﺎﺟﻲ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ ﻣﻦ ﺣﻴ ﺃﺻﻮﻟﻪ‪ ،‬ﻟﻜﻦ ُﻳ ﺧﺬ ﻋﻠﻴﻪ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺬﺑﺬﺏ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻛﻤﺎ ﺳﻴ ﻬﺮ ﻟﻚ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒ ‪ ،‬ﻓﻬﻮ ﺗـﺎﺭﺓ‬
‫ﻳُﻬﻤﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺇ ﺎﻟﻪ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮ ﻳﺴﺘﺄﻧ ﺑﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺎﻟﻔﻴـﻪ‪،‬‬
‫ﻭﻫﻮ ﻋﲔ ﻣﺎ ﻋﺎﺑﻪ ﻫﻮ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍ ﻨﺎ ﺮ ﺇﺫﺍ ﺍﺣﺘ ﱠ ﺎ ﻻ ﻳﺴﺘﺪﻝ ﺑﻪ‪.‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﰲ ﻣﻌﺮ ﺭﺩﻩ ﻋﻠﻰ ﺑﻌﺾ ﺍ ﺎﻟﻔﲔ‪..." :‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺃﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻜﻢ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﺃﻻ ﺗﺮ ﺃﻧﱠﻚ ﻟﻮ ﺑـﺪﺃ‬
‫ﺑﺎﻻﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻭﺃﻧ ﻣﺴﺘﺪﻝ‪ ،‬ﻣﺎ ﺟﺎﺯ ﻟﻚ ﺫﻟﻚ‪ ،‬ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺪﻟﻠ ﺃﻧﺎ‬
‫‪2‬‬
‫ﳚﺰ ﻟﻚ ﺃﻥ ﺗﻌﺎﺭ ﺑﻪ‪."...‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺻﻮﻡ ﺍﳌﺘﻤﺘﻊ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍ ﺪ ﻗﺒﻞ ﺍﳊ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃ ﺪ ﺇﱃ ﺃﻥ ﺍ ﺘﻤﺘﻊ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ ﺍ ﺪﻱ ﺟﺎﺯ ﻟﻪ ﺍﻟـﺼﻴﺎﻡ ﻋﻘﻴـﺐ‬
‫‪4‬‬
‫ﺇﺣﺮﺍﻣﻪ ﺑﺎﻟﻌﻤﺮﺓ‪ 3،‬ﻭﻣﻨﻊ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﳑﱠﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍ ﺎﻧﻌﻮﻥ ﻗﻮﻝ ﺍﷲ ‪...] :Υ‬ﻓﻤﻦ ﻟﻢ ﻳ ﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤ ﻭﺳﺒﻌﺔ‬
‫ﺇﺫﺍ ﺭﺟﻌﺘﻢ‪ 5،[...‬ﻭﻛﺬﺍ ﺍﻷﺣﺎﺩﻳ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ ﻴﻌﺎ ﺃﱠﻧﻬﺎ ﺗﺪﻝ‬
‫‪6‬‬
‫ﻔﻬﻮﻣﻬﺎ ﻋﻠﻰ ﻣﻨﻊ ﺍ ﺘﻤﺘﻊ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺷﺮﻭﻋﻪ ﰲ ﺍﳊ ‪ ،‬ﻷﻥ ﺗﻘﺪﻳﺮﻩ ﰲ ﺇﺣﺮﺍﻡ ﺍﳊ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(391/3‬‬

‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪.61 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(355/1‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﺷﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(501/3‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ‬
‫)‪ ،(501/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(507/3‬ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪.(513/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(166/2‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(316/2‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.196 :‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(681/2‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(358/2‬‬

‫‪146‬‬
‫ﺎ ﺍﻟﺒﺎﺟﻲ ﻣﻨ ﻰ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺷﺎﺭﻛﻬﻢ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎ ﻳﺔ‪ ،‬ﻭﻻ ﻳﻌﺰُﺑ ﱠﻦ ﻋﻦ ﻓﻜﺮﻧﺎ ﺃﻧﱠـﻪ‬
‫ﻳﺮ ﺃﻥ ﺍﻷﻣﺮ ﺍ ﺮﱠﺩ ﻣﻔﻴﺪ ﻟﻠﻮﺟﻮﺏ‪ 1،‬ﻛﻤﺎ ﻳﻌﺘﻤﺪ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻲ ﻋﻦ ﺿﺪﻩ‪،‬‬
‫ﻓﻠﻌﻠﻪ ﻣﻦ ﺧﻼﻝ ﻫﺎﺗﲔ ﺍ ﻘﺪﻣﺘﲔ ﺧﻠﺺ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.‬‬
‫ﻭﻻ ﻳﻘﺎﻝ ﺃﻧﱠﻪ ﺍﺳﺘﺪﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻷﻥ ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ ﻣﻐﻤﻮﺭﺓ ﰲ ﺩﻻﻟﺔ ﺃﻗﻮ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻫﻲ ﺩﻻﻟﺔ ﺍﻷﻣﺮ ﺍ ﻮﺻﻮ ﺑﻜﻮﻧﻪ ﰲ ﺍﳊ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻳﻘﻮﻝ ﺍﺑﻦ ﺩﻗﻴ ‪..." :‬ﻓﻴﺴﺘﺪﻝ‬
‫ﺑﻪ ﻋﻠﻰ ﺃﻧﱠﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺘﻤﺘﻊ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﰲ ﺍﳊ ‪ ،‬ﻻ ﻣﻦ ﺣﻴ ﺍ ﻔﻬﻮﻡ ﻓﻘ ‪ ،‬ﺑﻞ ﻣﻦ‬
‫‪2‬‬
‫ﺣﻴ ﺗﻌﻠ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻮﻡ ﺍ ﻮﺻﻮ ﺑﻜﻮﻧﻪ ﰲ ﺍﳊ "‪.‬‬
‫ﻫﺬﺍ ﺑﺎﻟﱠﻨ ﺮ ﺇﱃ ﺍ ﻔﻬﻮﻡ‪ ،‬ﺃ ﱠﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﺩﻟﺘﻪ ﺍﻷﺧﺮ ﻓﻜﻼﻣﻪ ﻓﻴﻬﺎ ﻭﺍﺿﺢ ﻭﻣﺘﲔ‪ ،‬ﻭﻻ‬
‫ﺷﺄﻥ ﻟﻨﺎ ﺑﻪ ﺮﻭﺟﻪ ﻋﻦ ﻣﻘﺼﺪﻧﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒ ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪ :‬ﻻ ﻫﺪ ﻋﻠ ﺍﳌﻜﻲ ﺇﺫﺍ ﺘﻊ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺗﻔ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻤﺘﻊ ﻟﻠﻤﻜﻲ ﺃﱠﻧﻪ ﻻ ﺩﻡ ﻋﻠﻴﻪ ﻟﻘﻮﻝ ﺍﷲ ‪...] :Ι‬ﺫﻟ ﻟﻤﻦ ﻟﻢ‬
‫ﻳﻜﻦ ﺃﻫﻠﻪ ﺎﺿﺮ ﺍﻟﻤﺴ ﺪ ﺍﻟﺤﺮﺍﻡ‪ 3،[...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺃﻟﻔﺎ ﺍﳊـﺼﺮ‬
‫‪4‬‬
‫ﻓﺪﻝ ﻣﻔﻬﻮﻣﻬﺎ ﺃﻥ ﻻ ﺩﻡ ﻋﻠﻴﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﻭﻣﻦ ﻟ ﱠ ﻟﻔﻬﻢ‪ ،‬ﻭﻋﻠ ﻋﻠﻰ ﺍ ﻳﺔ ﺑﻘﻮﻟﻪ‪ ..." :‬ﻓﻴ ﺘﻤـﻞ‬
‫ﺃﻥ ﻳﺘﻌﻠ ﻣﺎﻟﻚ ﰲ ﺫﻟﻚ ﺑﺎﳊﺼ ِﺮ ﻭ ﺘﻤﻞ ﺃﻥ ﻳﺘﻌﻠ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻮﻟﻴـﺪ‬
‫‪ :τ‬ﻭﺍﻷﻭﱃ ﰲ ﺫﻟﻚ ﻋﻨﺪﻱ ﺃﻥ ﻳﺘﻌﻠ ﺑ ﺍﺀﺓ ﺍﻟﺬ ﱠﻣﺔ‪ ،‬ﻭﺍﺳﺘﺼ ﺎﺏ ﺣﺎﻝ ﺍﻟﻌﻘـﻞ‪ ،‬ﻭ ﺮﻳـ‬
‫ﺍﺷﺘﻐﺎﻝ ﺍﻟﺬ ﱠﻣﺔ ﺑﺎﻟﺸﺮ ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﺷﻐﻞ ﻣﻨﻬﺎ ﺫ ﱠﻣﺔ ﻣﻦ ﻳﻜﻦ ﺃﻫﻠـﻪ ﺣﺎﺿـﺮﻱ ﺍ ـﺴﺠﺪ‬

‫‪.113‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ)‪ ،(201/1‬ﺑﻮﺑﺸﻴﺶ‪ :‬ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‪،‬‬

‫‪ 2‬ـ ﺍﺑﻦ ﺩﻗﻴ ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ )‪.(55/3‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.196 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(399/3‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(121/2‬ﺍﺑـﻦ ﻗﺪﺍﻣـﺔ‪ :‬ﺍ ﻐـ )‪،(503/3‬‬
‫ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(314/2‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﻨﺴﻚ )‪.(154/3‬‬

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‫ﺬﺍ ﺍﻟﻮﺟـﻪ‬ ‫ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺒﻘﻲ ﺳﺎﺋﺮﻫﻢ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻌﻞ ﻣﺎﻟﻜﺎ ـ ﺭ ﻪ ﺍﷲ ــ ﻗﺪ ﺗﻌﻠ‬
‫‪1‬‬
‫ﻭﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻪ ﻓ ﻞ ﺘﻤﻞ"‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺗﻌﻠﻘﻪ ﺑﺎﺳﺘﺼ ﺎﺏ ﺍﻟ ﺍﺀﺓ ﺍﻷﺻـﻠﻴﺔ؛ ﻷﻥ‬
‫ﺍ ﻳﺔ ﺩﻟ ﻋﻨﺪﻩ ﻋﻠﻰ ﺷﻐﻞ ﺫﻣﱠﺔ ﻏﲑ ﺃﻫﻞ ﻣﻜﺔ ﺑﺎ ﺪﻱ‪ ،‬ﻓﺒﻘﻲ ﺃﻫﻞ ﻣﻜﺔ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻓـﻼ‬
‫ﺗﺸﻐﻞ ﺫﻣﱠﺘﻬﻢ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻗﺎﺋﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻛﻼﻣﻪ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻟﻪ‪ ،‬ﻏﲑ ﺃﻥ ﻣﻨﺎﺯﻋﺘﻪ ﰲ ﺗﻌﻠ ﻣﺎﻟﻚ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﺃﻥ ﻣﺄﺧﺬﻩ ﻓﻴﻬﺎ ﻫﻮ ﺍﳊﺼﺮ ﺃﻭ ﺍﻻﺳﺘﺼ ﺎﺏ‪ ،‬ﻻ ﻭﺟﻪ ﻟـﻪ‬
‫ﻋﻨﺪﻱ‪ ،‬ﻓﻘﺪ ﻧﻮﱠﻫ ﻓﻴﻤﺎ ﺗﻘﺪﱠﻡ ﺍﺣﺘﺠﺎﺟﻪ ﺑﺎ ﻔﻬﻮﻡ‪ ،‬ﻭﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺟﻲ ﻧﻔﺴﻪ ﺑﺬﻟﻚ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺫﺑﺢ ﺍﻷﺿﺤﻴﺔ ﻟﻴﻼ ﰲ ﺃﻳﺎﻡ ﺍﻟﻨﺤﺮ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺫﺑﺢ ﺍﻷﺿﺎﺣﻲ ﻟﻴﺎﱄ ﺍﻷﻳﺎﻡ ﺍ ﻌﻠﻮﻣﺎ ‪ ،‬ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﻓﻴﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺍ ﺘﺄﺧﺮﻭﻥ ﻣﻦ ﺃﺻ ﺎﺑﻪ ﺇﱃ ﺟﻮﺍﺯﻩ‪ 2،‬ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍ ﺸﻬﻮﺭ‬
‫ﻋﻨﻪ ﺇﱃ ﻋﺪﻡ ﺍﻹﺟﺰﺍﺀ‪.‬‬
‫ﻭﻋﻤﺪﺓ ﻣﺎﻟﻚ ﰲ ﻫﺬﺍ ﻗﻮﻝ ﺍﷲ ‪...] :Ι‬ﻭﻳﺬﻛﺮﻭﺍ ﺍﺳﻢ ﺍﻟﻠﻪ ﻓﻲ ﺃﻳﺎﻡ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻠـ ﻣـﺎ‬
‫ﺭﺯﻗﻬﻢ ﻣﻦ ﺑﻬﻴﻤﺔ ﺍﻟ ﻧﻌﺎﻡ‪ 3،[...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻥ ﺍﷲ ‪ Υ‬ﺧ ﱠ‬
‫ﺺ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺬﺑﻴ ﺔ‬
‫ﺑﺎﻷﻳﺎﻡ‪ ،‬ﻭﻫﻮ ﻣُﺘﻨﺎﻭِﻝ ﰲ ﺍ ﻳﺔ ﻻﺳﻢ ﺍﻟﻨﻬﺎﺭ ﻓﻘ ‪ ،‬ﻓﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﻋﺪﻡ ﺇﺟﺰﺍﺀ ﺍﻷﺿ ﻴﺔ ﺇﺫﺍ‬
‫ﺫ ﻟﻴﻼ‪ 4،‬ﺑﻞ ﺇﻥ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻋ ﱠﺪ ﻫﺬﺍ ﺍ ﺜﺎﻝ ﻣُﺴﺘﻨﺪﻩ ﰲ ﺇ ﺒﺎ ﺍ ﻔﻬﻮﻡ ﺃﺻﻼ ﻣﻦ ﺃﺻـﻮﻝ‬
‫‪5‬‬
‫ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﻫﺬﺍ ﻧﺺ ﻣﻨﻪ ﰲ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ"‪.‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(398/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(213/4‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(218/8‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐـ )‪،(115/11‬‬
‫ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(133/5‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﳊ ‪.28 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﺪﻭﻧﺔ )‪ ،(527/1‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(194/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(248/2‬ﺍﻟﻘـﺮﺍﰲ‪:‬‬
‫ﺍﻟﺬﺧﲑﺓ )‪.(371/3‬‬
‫‪ 5‬ـ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ‪ :‬ﺍ ﻘﺪﻣﺔ‪.82 ،‬‬

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 ‫ﻏﲑ ﺃﱠﻧﻪ ﺣﺼﻞ ﺍ ﻼ ﰲ ﻧﻮﻋﻪ‪ ،‬ﻓﺰﻋﻢ ﺍ ﺎﺯﺭﻱ ﻭﺍﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ ﻭﺗﺒﻌﻬﻢ ﺍﻟﺸﻮﻛﺎ‬
‫ﺃﱠﻧﻪ ﻣﻔﻬﻮﻡ ﻟﻘﺐ؛ ﻭﺑﺮﱠﺭﻭﺍ ﻣﺬﻫﺒﻬﻢ ﺑﺄﻥ ﺍﻷﻳﺎﻡ ﻊ ﻳﻮﻡ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﺟﻨ ﻟﺰﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻟﻌﻞ‬
‫ﻫﺬﺍ ﻫﻮ ﺳﺒﺐ ﺍﻟﻮﻫﻢ ﺍﻟﺬﻱ ﺩﺧﻞ ﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﺄﻟﻔﻴﻨﺎﻫﻢ ﻳﻨﺴﺒﻮﻥ ﺍﻻﺣﺘﺠﺎﺝ‬
‫ﺑﺎﻟﻠﻘﺐ ﺇﱃ ﻣﺎﻟﻚ‪.‬‬
‫ﻭﺍﻟﺘ ﻘﻴ ﺃﻧﱠﻪ ﺮ ﺯﻣﺎﻥ ﻓﻴﻨﺪﺭﺝ ﺿﻤﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﻭ ﺬﺍ ﺟﺰﻡ ﺍﺑﻦ ﺭﺷﺪ ﺍﳉـﺪ‬
‫‪1‬‬
‫ﻭﺍﻟﺸﻨﻘﻴﻄﻲ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﺍ ﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻪ‪ ،‬ﻟﻜﻨﱠﻪ ﻧﺎﺯ ﰲ ﻛﻮﻧﻪ ﺍﺳﺘﻨﺎﺩﺍ‬
‫ﺇﱃ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ؛ ﻓﻘﺎﻝ‪..." :‬ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﻟﺘﻌﻠ ﺬﻩ ﺍ ﻳﺔ ﻟﻴ ﻣﻦ ﺑﺎﺏ ﺩﻟﻴﻞ ﺍ ﻄـﺎﺏ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺸﺮ ﻭﺭﺩ ﺑﺎﻟﺬﺑﺢ ﰲ ﺯﻣﻦ ﺼﻮ ‪ ،‬ﻭ ﺮﻳ ﺗﻌﻠ ﺍﻟﱠﻨ ﺮ ﻭﺍﻟـﺬﺑﺢ ﺑﺎﻷﻭﻗـﺎ‬
‫ﺍﻟﺸﺮ ‪ ،‬ﻻ ﺮﻳ ﻟﻪ ﻏﲑ ﺫﻟﻚ؛ ﻓﺈﺫﺍ ﻭﺭﺩ ﺍﻟﺸﺮ ﺑﺘﻌﻠﻘﻪ ﺑﻮﻗ ﺼﻮ ‪ ،‬ﻛﺘ ﺪﻳﺪﻩ ﰲ ﺍ ﻳﺔ‬
‫ﺑﺎﻷﻳﺎﻡ ﺍ ﻌﻠﻮﻣﺎ ‪ ،‬ﻭﺑﺬ ﻪ ‪ ρ‬ﺃﺿ ﻴﺘﻪ ﺎﺭﺍ‪ ،‬ﻋﻠﻤﻨﺎ ﺟﻮﺍﺯﻩ ﰲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭ ﳚﺰ ﺃﻥ ﻧﻌﺪﻳﻪ ﺇﱃ‬
‫ﺍﻟﻠﻴﻞ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻗﺪ ﻠﺒﻨﺎ ﰲ ﺍﻟﺸﺮ ﻓﻠﻢ ﺪ ﺩﻟﻴﻼ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻮﺟـﺪﻧﺎﻩ ﻣـﻊ ﺍﻟﺒ ـ‬
‫‪2‬‬
‫ﻭﺍﻟﻄﻠﺐ؛ ﻓﻬﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ"‪.‬‬
‫ﻓﻤﻦ ﺍﳉﻠﻲ ﺃﻥ ﻣﺄﺧﺬﻩ ﻫﻮ ﺍﻟﺘﻮﻗﻴ ﰲ ﻭﻗ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﻴﻜﻮﻥ ﺍ ﺮﺟﻊ ﰲ ﲢﺪﻳﺪﻩ ﺍﻟﺸﺮ‬
‫ﻻ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﺇ ﱠﻣﺎ ﺗﻐﻠﻴﺒﺎ ﻷﺻﻞ ﺍﻟﺘﻌﺒﺪ ﻓﻴﻪ ﻭﻋﺪﻡ ﻣﻌﻘﻮﻟﻴﺔ ﻣﻌﻨﺎﻩ؛ ﺫﻟﻚ ﺃﻥ ﻣﺎﻟﻜﺎ ﻳﻘ ﻋﻠـﻰ‬
‫ﺍ ﻨﺼﻮ ﰲ ﺍﻟﻌﺎﺩﺍ ‪ ،‬ﺇﺫﺍ ﻭﺟﺪ ﻓﻴﻬﺎ ﻣﻌ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻷﺻﻞ ﻋﻨـﺪﻩ ﰲ ﺍﻟـﺬﺑﺢ ﻫـﻮ‬
‫ﺍﳊ ﺮ‪ 3،‬ﻓﻠ ﱠﻤﺎ ﺒ ﺑﺎ ﻳﺔ ﻭ ﻮﺍ ﺒﺘﻪ ‪ ρ‬ﻋﻠﻰ ﺍﻟﺬﺑﺢ ﺎﺭﺍ ﺟﻮﺍﺯﻩ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﳚﺰ ﻟﻨﺎ ﺗﻌﺪﻳﺘﻪ ﺇﱃ‬
‫ﺍﻟﻠﻴﻞ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻓﻠ ﱠﻤﺎ ﻋﺪﻣﻨﺎﻩ ﺣﻜﻤﻨﺎ ﺑﺎ ﻨﻊ ﺍﺳﺘﺼ ﺎﺑﺎ ﻷﺻﻞ ﺍﳊ ﺮ‪ ،‬ﻭﻣﻦ ﻓﻬﺬﺍ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ ﻻ ﺍ ﻔﻬﻮﻡ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍ ﺎﺯﺭﻱ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ‪ ،337 ،‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(248/2‬ﺍﻟـﺸﻮﻛﺎ ‪ :‬ﻧﻴـﻞ ﺍﻷﻭ ـﺎﺭ‬
‫)‪ ،(133/5‬ﺍﻟﻌﻠﻮﻱ‪ :‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ )‪ ،(98/1‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ )‪.(113/1‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 53/4‬ﻭ‪.(194‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(248/2‬ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪.(234/2‬‬

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‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻧﱠﻪ ﻭﻓﻰ ﻟﻘﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﺳﺘﻨﺎﺩﻩ ﰲ ﺫﻟـﻚ ﺇﱃ ﺃﻥ‬
‫ﻭﻗ ﺍﻟﺬﺑﺢ ﺗﻮﻗﻴﻔﻲ ﻭﺟﻴﻪ؛ ﻭﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻞ ﻣﺎﻟﻚ ﰲ ﺗﻐﻠﻴﺐ ﺟﺎﻧﺐ ﺍﻟﺘﻌﺒﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ‪،‬‬
‫ﻭﺍﻟﻮﻗﻮ ﻓﻴﻬﺎ ﻣﻊ ﺍ ﻨﺼﻮ ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﺳﺘﺪﻻﻟﻪ ﺑﻨ ﺮ ﺍﻟﻨ ‪ ρ‬ﺎﺭﺍ‪ ،‬ﻓﻐﺎﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺃﻣﱠﺎ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﺍﻹﺟﺰﺍﺀ ﻓﻤ ﻞ ﻧ ﺮ ﻛﻤﺎ ﺳﺒ ﺗﻘﺮﻳﺮﻩ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻣﻨﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺭﻣﻲ ﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻟﻴﻼ ـ ﻗﺒﻞ ﺍﻟﻔ ﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ـ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃ ﺪ ﺇﱃ ﺃﻥ ﻣﻦ ﺭﻣـﻰ‬
‫‪2‬‬
‫ﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻟﻴﻼ ﳚﺰﺋﻪ‪ 1،‬ﻭﺃﺟﺎﺯﻩ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻌﺪ ﻧﺼ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍ ﺎﻟﻜﻴﺔ ﺑﻘﻮﻝ ﺍﷲ ‪...] :Υ‬ﻭﺍﺫﻛﺮﻭﺍ ﺍﻟﻠﻪ ﻓﻲ ﺃﻳﺎﻡ ﻣﻌﺪﻭﺩﺍﺕ‪ 3،[...‬ﻭﻭﺟـﻪ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍ ﻳﺔ ﺃﻥ ﺍ ﺮﺍﺩ ﺑﺬﻛﺮ ﺍﷲ ‪ Υ‬ﰲ ﺍ ﻳﺔ ﻫﻮ ﺍﻟﺘﻜﺒﲑ ﻋﻨﺪ ﻛﻞ ﺭﻣﻲ‪ ،‬ﻭﻗـﺪ ﻗﻴـﺪ‬
‫ﺍﻟﺮﻣﻲ ﻓﻴﻬﺎ ﺑﺎﻷﻳﺎﻡ ﺍ ﻌﺪﻭﺩﺍ ﻭﻫﻲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳ ‪.‬‬
‫ﻓﺪﻝ ﻫﺬﺍ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺮﻣﻲ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﺳﻢ ﺍﻟﻴﻮﻡ ﻻ ﻳﻨﻄﻠ ﻋﻠﻴـﻪ‬
‫‪4‬‬
‫ﻋﻨﺪﻫﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﺍﺳﺘﺪﻝ ﻟﺬﻟﻚ ﺑﻨﻔ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﻣﺒﻴﻨﺎ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪﻩ‪..." :‬ﻭﺫﻟﻚ ﺃﻥ ﻭﻗ ﺍﻟ ﱠﺮﻣﻲ ﺍﻟﻨﻬﺎﺭ ﺩﻭﻥ ﺍﻟﻠﻴﻞ؛ ﻭﻟﺬﻟﻚ ﻭﺻﻔ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(145/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(265/3‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪،(323/2‬‬
‫ﺍ ﺮﺩﺍﻭﻱ‪ :‬ﺍﻹﻧﺼﺎ )‪.(37/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪.(104/8‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪203 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 39/4‬ﻭ‪ ،(83‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(140/1‬ﺍﺑﻦ ﺭﺷـﺪ‪ :‬ﺑﺪﺍﻳـﺔ ﺍ ﺘﻬـﺪ‬
‫)‪ ،(247/2‬ﻭ ﺴﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﱠﻧ ﺃﻗ ﻋﻠﻰ ﻣﻦ ﺻ ﱠﺮ ﺑﻜﻮﻧﻪ ﺍﺳﺘﺪﻻﻻ ﺑﺎ ﻔﻬﻮﻡ‪.‬‬

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‫ﺍﻷﻳﺎﻡ ﻻ ﺍﻟﻠﻴﺎﱄ ﰲ ﺍ ﻳﺔ ﺑﺄﱠﻧﻬﺎ ﻣﻌﺪﻭﺩﺍ ؛ ﻟﻠﺠﻤﺎﺭ ﺍ ﻌﺪﻭﺩﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﳚﻮﺯ ﺍﻟﺮﻣـﻲ‬
‫‪1‬‬
‫ﺑﺎﻟﻠﻴﻞ؛ ﻓﻤﻦ ﺭﻣﻰ ﻟﻴﻼ ﺃﻋﺎﺩ‪."...‬‬
‫ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪﻩ؛ ﻫﻮ ﺩﻻﻟﺔ ﺍﻷﻣﺮ ﺍ ﻮﺻﻮ ﺑﻜﻮﻧﻪ ﰲ ﺍﻷﻳـﺎﻡ‬
‫ﺩﻭﻥ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻗﺪ ﺗﻘ ﱠﺪﻡ ﻣﻌﻨﺎ ﺃﻧﱠﻪ ﻳﺮ ﺇﻓﺎﺩﺗﻪ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻗﺪ ﺩﻋﱠﻢ ﺍﻟﺒﺎﺟﻲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻔﻌﻠﻪ ‪ρ‬‬
‫ﺣﻴ ﻭﺭﺩ ﰲ ﺣﺪﻳ ﺟﺎﺑﺮ ‪ τ‬ﺃﱠﻧﻪ ﺭﺃ ﺍﻟﻨ ‪ ρ‬ﻣﻦ ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻭﻫﻮ ﻳﺮﻣﻴﻬﺎ ﻣﺜﻞ‬
‫ﺣﺼﻰ ﺍ ﺬ ‪ ،‬ﻭﻳﻘﻮﻝ‪" :‬ﺧﺬﻭﺍ ﻋﻨﻲ ﻣﻨﺎﺳﻜﻜﻢ ﻓﺈﻧﻲ ﻻ ﺃﺩﺭﻱ ﻟﻌﻠﻰ ﻻ ﺃﻟﻘﺎﻛﻢ ﺑﻌﺪ ﻋـﺎﻣﻲ‬
‫‪2‬‬
‫ﻫﺬﺍ"‪.‬‬
‫ﻓﻬﺬﺍ ﻔﺮﺩﻩ ﻳﺪﻝ ﻭﺣﺪﻩ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻋﻨﺪﻩ ﺑﺼﻔﺘﻪ ﻓﻌﻼ ﻧﺒﻮﻳﱠﺎ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ﺑﻴﺎﻧﺎ‬
‫‪3‬‬
‫ﻟﻠﻮﺍﺟﺐ‪ ،‬ﺃﻳﱠﺪﻩ ﺃﻳﻀﺎ ﺑﺄﻥ ﺍﻟﺮﱠﻣﻲ ُﻣﺮﺗﱠﺐ ﻋﻠﻰ ﺍﻟﱠﻨ ﺮ ﻭﻗﺪ ﺗﻘﺪﱠﻡ ﻣﻨﻌﻪ ﻟﻴﻼ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﺪﻻﻟﻪ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻳﻨﺴﺠﻢ ﻣـﻊ‬
‫ﺃﺻﻞ ﻣﺎﻟﻚ ﰲ ﺗﻐﻠﻴﺐ ﻣﻌ ﺍﻟﺘﻌﺒﺪ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻳﺎﻡ ﺫﺑﺢ ﺍﻟﻀﺤﺎﻳﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺯﻣﺎﻥ ﺍﻟﺬﺑﺢ ﺇﱃ ﻋﺪﱠﺓ ﺃﻗﻮﺍﻝ ﺃﺷﻬﺮﻫﺎ‪ :‬ﺃﻧﱠﻬﺎ ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻭﻳﻮﻣﺎﻥ ﺑﻌﺪﻩ‪،‬‬
‫ﻭﻫﻮ ﻣﺬﻫﺐ ﺃ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺃ ﺪ‪ 4،‬ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻧﱠﻬﺎ ﺃﺭﺑﻌﺔ‪ ،‬ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻭ ﻼ ﺔ‬
‫‪5‬‬
‫ﺑﻌﺪﻩ‪.‬‬
‫ﻭﻣﻦ ﺃﺩﻟﺔ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻷﻭﻝ ﺍﺳﺘﺪﻻﻝ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ ‪...] :Ι‬ﻭﻳﺬﻛﺮﻭﺍ ﺍﺳﻢ ﺍﻟﻠـﻪ‬
‫ﻓﻲ ﺃﻳﺎﻡ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻠ ﻣﺎ ﺭﺯﻗﻬﻢ ﻣﻦ ﺑﻬﻴﻤﺔ ﺍﻟ ﻧﻌﺎﻡ‪ 6،[...‬ﻓﺒﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻷﻳﺎﻡ ﺍ ﻌﻠﻮﻣﺎ ﻭﻓﻘـﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ)‪.(40/4‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊ ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨ ‪ ،ρ‬ﺭﻗﻢ ‪ ،1218‬ﻣﻦ ﺣﺪﻳ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ)‪.(53/4‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(193/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ)‪ ،(246/2‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟـﺼﻨﺎﺋﻊ )‪،(213/4‬‬
‫ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(115/11‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪.(218/8‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﳊ ‪.28 :‬‬

‫‪151‬‬
‫ﻟﻠﻘﻮﻝ ﺍ ﺸﻬﻮﺭ؛ ﻫﻲ ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻭﻳﻮﻣﺎﻥ ﺑﻌﺪﻩ‪ ،‬ﺩﻟ ﺍ ﻳﺔ ﻔﻬﻮﻣﻬﺎ ﻋﻠﻰ ﺃﻥ ﻏﲑﻫﺎ ﻟـﻴ ﰲ‬
‫‪1‬‬
‫ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻓﻼ ﳚﺰ ﺫﺑﺢ ﺍﻷﺿ ﻴﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻬﻢ؛ ﻟﻜﻨﱠﻪ ﻳﻔﺼﺢ ﺍﻟﻘﻮﻝ ﰲ ﺑﻴﺎﻥ‬
‫ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺍﻟ ﺎﻫﺮ ﺃﱠﻧﻪ ﺍﺳﺘﺪﻝ ﺑﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ ﻻ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻭﺟ ُﻪ ﺫﻟﻚ ﺃﱠﻧﻪ ـﺎ‬
‫ﺩﻟ ﺍ ﻳﺔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺬﺑﺢ ﰲ ﺍﻷﻳﺎﻡ ﺍ ﻌﻠﻮﻣﺎ ﻭﻫﻲ ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻭﻳﻮﻣﺎﻥ ﺑﻌﺪﻩ‪ ،‬ﳚـﺰ‬
‫ﺃﻥ ﻧُﻌﺪﻳﻬﺎ ﺇﱃ ﻏﲑﻫﺎ ﻟﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻧ ﲑ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﺣﻜﻢ ﺍﻟﺬﺑﺢ ﻟﻴﻼ‪ ،‬ﻭﻭﻓﻘﺎ ﺬﺍ ﻓﺮﺃﻳﻪ‬
‫ُﻣﱠﺘﺠِﻪ‪.‬‬
‫ﻭﻗﺪ ﺩ ﱠﻋﻢ ﻗﻨﺎﻋﺘﻪ ﺑﺪﻟﻴﻠﲔ ﺧﺮﻳﻦ‪ ،‬ﺃﻭ ﻤﺎ ﺣﺪﻳ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﻷﺿﺎﺣﻲ ﻓﻮ‬
‫ﻼ ﺔ ﺃﻳﺎﻡ‪ 2،‬ﻭﻭﺟﻬﻪ ﺃﱠﻧﻪ ‪ ρ‬ﺃﺑﺎ ﺍﻷﻛﻞ ﻣﻦ ﺍﻷﺿ ﻴﺔ ﰲ ﺃﻳﺎﻡ ﺍﻟﺬﺑﺢ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑـﻊ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻟﻜﺎﻥ ﻗﺪ ﺣ ﱠﺮﻡ ﻋﻠﻰ ﻣﻦ ﺫﺑﺢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺃﺿ ﻴﺘﻪ‪.‬‬
‫‪3‬‬
‫ﻭ ﺎﻧﻴﻬﻤﺎ ﺍﻟﻘﻴﺎﺱ؛ ﻗﻴﺎﺱ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻋﻠﻰ ﺍ ﺎﻣ ﺎﻣﻊ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻨﱠﻔﺮ ﻗﺒﻠﻪ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ﺃﱠﻧﻪ ﺘﻤﻞ‪ ،‬ﻓﻴ ﺘﻤﻞ ﺍﺑﺘﺪﺍ ﻩ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨ ﺮ ﻭﺇﻥ ﻳﺬﺑﺢ‪ ،‬ﻭ ﺘﻤﻞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻳﻮﻡ ﺍﻟﺬﺑﺢ ﻭﺇﻥ ﺗﺄﺧﺮ ﺍﻟﺬﺑﺢ ﻋﻦ ﻳﻮﻡ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﺑﻜﻞ ﺍﺣﺘﻤﺎﻝ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭ ﺮﺓ ﺍ ﻼ ﺃﱠﻧﻪ ﻋﻠﻰ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎ ‪ ،‬ﻟﻮ ﺫﺑﺢ ﻭﻟﻮ ﺑﻌﺪ ﻳـﻮﻡ ﺍﻟﻨ ـﺮ ﺟـﺎﺯ ﻟـﻪ‬
‫ﺍﻻﺩﺧﺎﺭ‪ 4،‬ﻭﻫﻮ ﻣﺎ ﻳُﻀﻌﻀِﻊ ﺍﺣﺘﺠﺎﺝ ﺍﻟﺒﺎﺟﻲ ﺑﺎﳊﺪﻳ ؛ ﻷﻥ ـﺮﻭﺀ ﺍﻻﺣﺘﻤـﺎﻝ ﻳﺒﻄـﻞ‬
‫ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﺠﺔ ﻋﻠﻰ ﺍ ﺼﻢ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺱ ﻓﺠﻮﺍﺑﻪ ﺃﱠﻧﻪ ﻓﺎﺳﺪ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻜﻮﻧﻪ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﱠﻨﺺ‪.‬‬

‫ﻠﺪ ﺍﳌﻴﺘﺔ ﻗﺒﻞ ﺍﻟﺪﺑﺎ‬ ‫ﺍﳌﺴ ﻟﺔ ﺍﻟﻌﺸﺮﻭ ‪ :‬ﻜﻢ ﺍﻻﻧﺘﻔﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(193/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(247/2‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﻨﺴﻚ )‪.(79/3‬‬
‫‪ 2‬ـ ﺗﻘﺪﻡ ﺮﳚﻪ ﰲ ﺻ ﻴﻔﺔ ‪ 35‬ﻫﺎﻣﺶ ‪.5‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(193/4‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍ ﻔﻬﻢ )‪ ،(376/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪ 133/5‬ﻭ‪.(135‬‬

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‫ﻠﺪ ﺍ ﻴﺘﺔ ﺇﺫﺍ ﻳﺪﺑ ‪ 1،‬ﻭﳑﱠﺎ ﺍﺳﺘﺪﻝ ﺑﻪ‬ ‫ﺍﺗﻔ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﳉﻤﻠﺔ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻧﺘﻔﺎ‬
‫ﺑﻌﺾ ﻣﻦ ﺍﺣﺘ ﱠ ﺑﺎ ﻔﻬﻮﻡ ﻣﻨﻬﻢ؛ ﺣﺪﻳ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﺃﻣـﺮ ﺃﻥ‬
‫ﻳﺴﺘﻤﺘﻊ ﻠﻮﺩ ﺍ ﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐ ‪ 2،‬ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪" :‬ﻭﻫﺬﺍ ﺷﺮ ﰲ ﺍﻻﺳﺘﻤﺘﺎ ‪ ،‬ﻭ ﻨـﻊ ﺫﻟـﻚ‬
‫‪3‬‬
‫ﺍﻻﺳﺘﻤﺘﺎ ﺎ ﻗﺒﻞ ﺍﻟﺪﺑﺎ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺩﻭﻥ ﻏﲑﻫﻢ ﳑﱠﻦ ﻻ ﻳﻘﻮﻝ ﺑﻪ"‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﻫﻮ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻓﻴﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻣﺎ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺍﺣﺘﺠﺎﺟﻪ ﺑـﺎ ﻔﻬﻮﻡ؛ ﻷﻥ‬
‫ﺣﻜﺎﻳﺔ ﺍﻟﻘﻮﻝ ﻋﻤﱠﻦ ﺘ ﺑﻪ ﻟﻴ ﻗﻮﻻ ﺑﻪ‪ ،‬ﺃﻣﱠﺎ ﻣﺴﺘﻨﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻬﻮ ﺎﺳﺔ ﺍﳉﻠـﺪ‪،‬‬
‫ﻭﺍﻟﻌﻠﺔ ﰲ ﺎﺳﺘﻪ ﻫﻲ ﺍ ﻮ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﻠﺔ ﺗﺪﻭﺭ ﻣﻊ ﺍ ﻌﻠﻮﻝ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍ ﻮ ﻔﺮﺩﻩ ﻋﻠﺔ‬
‫ﰲ ﺗﻨﺠﻴ ﺍﻟﻠ ﻢ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻔﺮﺩﻩ ﻋﻠﺔ ﰲ ﺗﻨﺠﻴ ﺍﳉﻠﺪ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻟﺬﺍ ﺃﻟﻔﻴﻨﺎﻩ ﻤﻞ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﻟﻪ ‪" :ρ‬ﺇﺫﺍ ﺩﺑ ﺍﻹﻫﺎﺏ ﻓﻘﺪ ﻬﺮ"‪ 4،‬ﻋﻠـﻰ‬
‫‪5‬‬
‫ﺃﱠﻧﻬﺎ ﻬﺎﺭﺓ ﺗﺒﻴﺢ ﺍﻻﻧﺘﻔﺎ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﻻ ﺗﺮﻓﻊ ﺣﻜﻢ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪.‬‬
‫ﻭﻭﻓﻘﺎ ﺎ ﺫﻛﺮﺗﻪ ﻧﻔﺎ‪ ،‬ﻓﺎﺧﺘﻴﺎﺭﻩ ﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻟﻪ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍ ﺒ ‪ ،‬ﻧﺴﺠﻞ ﺃﻱ ﺃ ﺮ ﻳﺬﻛﺮ ﻟﻘﻮﻝ ﺍﻟﺒﺎﺟﻲ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪،‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻧﻪ ﻗﺪ ﺗﻮﺍﻓ ﰲ ﻴﻊ ﻫﺬﻩ ﺍ ﺴﺎﺋﻞ ﻣﻊ ﻣﺸﻬﻮﺭ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄ ﻮﻝ‬
‫ﺍﷲ ﺑﻴﺎﻥ ﺃ ﺮ ﻣﻮﻗﻔﻪ ﻣﻦ ﺣﺠﻴﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺃﺑﻮﺍﺏ ﺍ ﻌﺎﻣﻼ ‪.‬‬

‫‪ 1‬ـ ﺧﺎﻟ ﰲ ﻫﺬﺍ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﻫﻮ ﻭﺟﻪ ﺷﺎﺫ ﻟﺒﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻻ ﺍﻟﺘﻔﺎ ﺇﻟﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ .‬ﺍﻧ ـﺮ‪ :‬ﺍﻟﻜﺎﺳـﺎ ‪:‬‬
‫ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(343/1‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(119/1‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴـﺔ‪ ،32 ،‬ﺍﻟﻨـﻮﻭﻱ‪:‬‬
‫ﺷﺮ ﻣﺴﻠﻢ )‪ ،(44/4‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(141/1‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(84/1‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(73/1‬‬
‫‪ 2‬ـ ﺳﺒ ﺮﳚﻪ ﰲ ﺻ ﻴﻔﺔ ‪ 54‬ﻫﺎﻣﺶ ‪. 5‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(275/4‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺟﻠﻮﺩ ﺍ ﻴﺘﺔ‪ ،‬ﺭﻗﻢ ‪ ،17‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﺾ‪ ،‬ﺑﺎﺏ ﻬـﺎﺭﺓ‬
‫ﺟﻠﻮﺩ ﺍ ﻴﺘﺔ ﺑﺎﻟﺪﺑﺎ ‪ ،‬ﺭﻗﻢ ‪.366‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 215 ،‬ﻭ‪ ،224‬ﺍ ﻨﺘﻘﻰ )‪ ،(270 -267/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪،(119/1‬‬
‫ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪.32 ،‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟ ﺎ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﳌﻌﺎﻣﻼﺕ‬

‫ﰲ ﻫﺬﺍ ﺍ ﺒ ‪ ،‬ﺳﺄﻋﺮ ﺑﺈﺫﻥ ﺍﷲ ﺇﱃ ﺍ ﺎﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻮﻗ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﰲ‬

‫ﻧﻄﺎ ﻣﺴﺎﺋﻞ ﺍ ﻌﺎﻣﻼ ؛ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻻﻟﺘﻔﺎ ﺇﱃ ﺍ ﻌﺎ ‪ ،‬ـﻼ ﺍﻟﻌﺒـﺎﺩﺍ‬
‫ﻓﺎﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻌﺒﺪ؛ ﻷﱠﻧﻬﺎ ﺑﺎﳉﻤﻠﺔ ﻏﲑ ﻣﻌﻘﻮﻟﺔ ﺍ ﻌ ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻷﻭ ‪ :‬ﻜﻢ ﺻﻴﺪ ﺍﻟﻜﺘﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺗﻔ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺻﻴﺪ ﺍﻟﻜﺘﺎ ‪ 1،‬ﻭﻋﻦ ﻣﺎﻟﻚ ﰲ ﺫﻟﻚ ﻼ ﺭﻭﺍﻳﺎ ؛‬
‫ﺍﳉﻮﺍﺯ ﻭﺍ ﻨﻊ ﻭ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺭﻭﺍﻳﺔ ﺍﻹﺑﺎﺣﺔ ﺃﺷﻬﺐ ﻭﺍﺑﻦ ﻭﻫـﺐ ﻭﻋﻠـﻲ ﺑـﻦ ﺯﻳـﺎﺩ‬
‫‪2‬‬
‫ﻭﺳ ﻨﻮﻥ‪.‬‬
‫ﻭﺣﺠﺔ ﺍ ﻨﻊ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻮﺍ ﻟﻴﺒﻠﻮﻧﻜﻢ ﺍﻟﻠﻪ ﺑﺸﻲﺀ ﻣـﻦ ﺍﻟـﺼﻴﺪ ﺗﻨﺎﻟـﻪ‬
‫ﺃﻳﺪﻳﻜﻢ ﻭﺭﻣﺎ ﻜﻢ ﻟﻴﻌﻠﻢ ﺍﻟﻠﻪ ﻣﻦ ﻳﺨﺎﻓﻪ ﺑﺎﻟ ﻴﺐ ﻓﻤﻦ ﺍﻋﺘﺪ ﺑﻌﺪ ﺫﻟ ﻓﻠﻪ ﻋﺬﺍﺏ ﺃﻟﻴﻢ [‪.‬‬
‫‪3‬‬

‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ ﺃﻥ ﺎﻫﺮ ﺍﻹﺿﺎﻓﺔ ﻳﻘﺘﻀﻲ ﺍﻻﺧﺘﺼﺎ ؛ ﻭﻫﻮ ﻣﺎ ﻳﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ‬
‫‪4‬‬
‫ﻏﲑ ﺍ ﺴﻠﻢ ﻼ ﺫﻟﻚ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻳﻔﺼﺢ ﺍﻟﺒﺎﺟﻲ ﰲ ﺍ ﻨﺘﻘﻰ ﻋﻦ ﺭﺃﻳﻪ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻛﻼﻣﻪ ﺷـﻲﺀ ﻣـﻦ‬
‫ﺍﻟﺘﻀﺎﺭﺏ؛ ﻓﻘﺪ ﺻﺮ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺧﺘﺼﺎ ﰲ ﺍ ﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺍ ﻳـﺔ ﺗـﺪﻝ ﻋﻠـﻰ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(72/9‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(36/11‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪ ،(49/10‬ﺍﻟﺰﺣﻴﻠﻲ‪:‬‬
‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(694/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(663/2‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﻓﺘﺎﻭ ﺍﺑﻦ ﺭﺷﺪ )‪ ،(565/1‬ﺍﺑﻦ ﺟـﺰﻱ‪ :‬ﺍﻟﻘـﻮﺍﻧﲔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪.131 ،‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.94 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﺎﺏ‪ :‬ﺟﻮﺍﺏ ﺍﺑﻦ ﻋﻘﺎﺏ ﺿﻤﻦ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪ ،(18/2‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(169/4‬ﺍﺑﻦ ﺭﺷﺪ‪:‬‬
‫ﻓﺘﺎﻭ ﺍﺑﻦ ﺭﺷﺪ )‪ ،(565/1‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(263/6‬‬

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‫ﺎ ﺐ ﺎ ﺳﻮﺍﻫﻢ‪ ،‬ﻭﻻ ﺃﺿـﻴ ﺇﻻ ﺇﱃ ﺃﻳـﺪﻳﻬﻢ‬ ‫ﺍﺧﺘﺼﺎ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎ ﻣﻨﲔ؛ ﻷﻧﱠﻪ‬
‫‪1‬‬
‫ﻭﺭﻣﺎﺣﻬﻢ"‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺼﻔ ﺎ ﻳﻘﻮﻝ ﻣﺒﻴﻨﺎ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍ ﻳﺔ ﻋﻨﺪ ﻣﺎﻟـﻚ‪ " :‬ﻭﻭﺟـﻪ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺬﻩ ﺍ ﻳﺔ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺮ ﺍ ﻀﺎ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ‪ ،‬ﻓﻠﻤﱠﺎ ﺃﺿـﺎ ﺍﻷﻳـﺪﻱ‬
‫‪2‬‬
‫ﻭﺍﻟﺮﻣﺎ ﺇﱃ ﺍ ﺎ ﺒﲔ‪ ،‬ﻭﻫﻢ ﺍ ﻣﻨﻮﻥ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﻗﺼﺮ ﻫﺬﺍ ﺍﳊﻜﻢ ﻋﻠﻴﻬﻢ"‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺎﻻﺧﺘﺼﺎ ﻳﺘﻌﺎﺭ ﻣﻊ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺃﻭ ﻗﺼﺮ ﺍﳊﺼﺮ ﻋﻠـﻰ‬
‫ﺣﺮ ﺇﱠﻧﻤﺎ‪ ،‬ﺑﻞ ﻻ ﻳﺴﻮ ﻫﺬﺍ ﺣ ﻋﻠﻰ ﻗﻮﻟﻪ ﻤﺎ‪ ،‬ﻭﻳ ِﺮﺩُ ﻋﻠﻴﻪ ـ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘـﺮﺍﰲ ــ ﺃﻥ‬
‫‪3‬‬
‫ﺍﻟﻜﻔﺎﺭ ﺎ ﺒﻮﻥ ﺑﻔﺮﻭ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟ ﺎﻫﺮ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﻫﻮ ﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﻔﺘﺎﻭ ﰲ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻗﺪ ﺍﺧﺘﺎﺭ ﻗـﻮﻝ ﺍﺑـﻦ‬
‫‪4‬‬
‫ﻭﻫﺐ ﻭﺃﺷﻬﺐ ﰲ ﺇﺑﺎﺣﺔ ﺻﻴﺪ ﺍﻟﻜﺘﺎ ‪.‬‬
‫ﻗﻠ ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﻨﻬﺎ ﺑﻄـﻼﻥ‬
‫ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻧﻴﺔ‪ :‬ﻜﻢ ﺻﻴﺪ ﺍ ﻮﺳﻲ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺗﻔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺣﺮﻣﺔ ﺻﻴﺪ ﺍ ﻮﺳﻲ‪ 5،‬ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟ ﺍﻋﺘﻤﺪﻫﺎ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻗﻮﻝ‬
‫ﺍﷲ ‪] :Ι‬ﺍﻟﻴﻮﻡ ﺃ ﻞ ﻟﻜﻢ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻃﻌﺎﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻞ ﻟﻜﻢ ﻭﻃﻌﺎﻣﻜﻢ ﻞ ﻟﻬـﻢ‪[...‬‬
‫‪6‬‬
‫‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(241/4‬‬

‫‪ 2‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(255/4‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(169/4‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(230/1‬ﻭﻗﺪ ﺧﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﺑﻌـﺾ‬
‫ﺍﻟﻔﺮﻭ ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 42/3‬ﻭ‪.(73‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﻘﺎﺏ‪ :‬ﺟﻮﺍﺑﻪ ﺿﻤﻦ ﺍ ﻌﻴﺎﺭ ﺍ ﻌﺮﺏ )‪ ،(18/2‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(65/6‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(663/2‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(265/2‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬
‫‪ ،131‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(172/4‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(71/9‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(39/11‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.5 :‬‬

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‫ﻗﺎﻝ ﺍﻟﻘﺮﺍﰲ‪ ":‬ﻣﻔﻬﻮﻣﻪ ﲢﺮ ﻣﻦ ﻻ ﻛﺘﺎﺏ ﻟﻪ "‪ 1،‬ﺑﻞ ﺇﻥ ﺃ ﻳﻌﻠﻰ ﺣﻜﻰ ﻋﻦ ﺃ ـﺪ‬
‫ﺍﺣﺘﺠﺎﺟﻪ ﻔﻬﻮﻡ ﺍ ﻳﺔ ﻋﻠﻰ ﺣﺮﻣﺔ ﺻﻴﺪ ﺍ ﻮﺳﻲ ﻭﺫﺑﻴ ﺘﻪ ‪ ،‬ﻭﻋ ﱠﺪﻩ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺘـﻲ ﺗ ﻛﺪ‬
‫‪2‬‬
‫ﺍﺣﺘﺠﺎﺟﻪ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘ ﺮ ‪ ،‬ﻭﻋﻤﺪﺗﻪ ﰲ ﺫﻟﻚ ﺍ ﻳﺔ ﺍ ﺬﻛﻮﺭﺓ ﺳﺎﺑﻘﺎ‪ ،‬ﻟﻜﻨﱠﻪ‬
‫ُﻳﻔﺼﺢ ﻋﻦ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺎ‪ 3،‬ﻭﻣﻦ ﺍ ﺎﺯﻓﺔ ﺍﻻ ﱠﺩﻋﺎﺀ ﺃﱠﻧﻪ ﻧﻔ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺍﺧﺘـﺎﺭﻩ‬
‫ﺍ ﺘﺠﻮﻥ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﺃﻥ ﻣﺴﺘﻨﺪﻩ ﰲ ﻫﺬﺍ ﻫﻮ ﻛﻮﻥ ﺍ ﻮﺳـﻲ ﻣـﺸﺮﻛﺎ؛‬
‫ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻻ ﺗ ﻛﻠﻮﺍ ﻣﻤﺎ ﻟﻢ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺇﻧـﻪ‬ ‫ﻓﻴﻜﻮﻥ ﺻﻴﺪﻩ ﺬﺍ ﻣﻨﺪﺭﺟﺎ ﲢ‬
‫ﻟﻔﺴ ‪.[...‬‬ ‫‪4‬‬

‫ﻫﺬﺍ‪ ،‬ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﺪﱠﻋﻲ ﺃﱠﻧﻪ ﺃﺧﺬ ﺣﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﺍﻹ ﺎ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺩﱠﻋﺎﻩ ﺑﻌـﺾ‬
‫ﺃﺻ ﺎﺑﻪ ﻛﺎﺑﻦ ﺍﻟﻌﺮ ﻭﺍﻟﻘﺮ ‪ ،‬ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺿﻌﻴ ﻟﺜﺒﻮ ﺍ ﺎﻟﻔﺔ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺃﻫـﻞ‬
‫‪5‬‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺒﺎﺟﻲ ﳑﻦ ُﻳﻀﻴ ُ ﺩﺍﺋﺮﺓ ﺍﻹ ﺎ ﻓﻼ ُﻳﻘﺮ ﺑﻪ ﻣﻊ ﺎﻟﻔﺔ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﺧﺘﻴﺎﺭﻩ ﺳﻠﻴﻢ‪ ،‬ﻭﻻ ﻳﺘﻌﺎﺭ ﻣﻊ ﺇﺑﻄﺎﻟﻪ ﻟﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻟ ﺔ‪ :‬ﻜﻢ ﺃﻛﻞ ﳊﻢ ﺍﳋﻴﻞ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﳊﻢ ﺍ ﻴﻞ‪ ،‬ﻓﺬﻫﺐ ﻬﻮﺭﻫﻢ ﺇﱃ ﺇﺑﺎﺣﺔ ﳊﻤﻪ‪ 6،‬ﻭﻋﻦ ﻣﺎﻟﻚ‬
‫ﰲ ﻫﺬﺍ ﻼ ﺭﻭﺍﻳﺎ ؛ ﺍﻹﺑﺎﺣﺔ ﻭﺍﻟﻜﺮﺍﻫﺔ ﻭﺍﳊﺮﻣﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻌﺮ ﺃﻥ ﺍ ﺘﻮﺳﻄﲔ ﻣﻦ‬
‫‪1‬‬
‫ﺍ ﺎﻟﻜﻴﺔ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻌﺎ ﺑﲔ ﺍﻷﺩﻟﺔ‪.‬‬

‫‪ 1‬ـ ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(170/4‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﻟﻌﺪﺓ )‪.(450/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(255/4‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.121 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(467/1‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(663/2‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ )‪.(69/6‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(149/4‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(70/11‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(190/6‬‬

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‫ﻭﺩﻟﻴﻠﻪ ﰲ ﺍ ﻨﻊ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﺍﻟﺨﻴﻞ ﻭﺍﻟﺒ ﺎﻝ ﻭﺍﻟﺤﻤﲑ ﻟﺘﺮﻛﺒﻮﻫﺎ ﻭﺯﻳﻨﺔ ﻭﻳﺨﻠـ ﻣـﺎ ﻻ‬
‫ﺗﻌﻠﻤﻮ [‪ 2،‬ﻓﻘﺪ ﺩﻟ ﺍ ﻳﺔ ﻋﻠﻰ ﺣﺼﺮ ﻣﻨﺎﻓﻊ ﺍ ﻴﻞ ﰲ ﺍﻟﺮﻛﻮﺏ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻣـﺎ ﻳـﺪﻝ‬
‫‪3‬‬
‫ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﺃﻛﻠﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﺍ ﻴﻞ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﺎﻟـﻚ ﰲ ﺍ ﻳـﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻭﺯﺍﺩ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﺃﻣﱠﺎ ﺍ ﻳﺔ ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﺎ ﻣﻦ ﻭﺟﻬﲔ؛ ﺃﺣﺪ ﺎ ﻓﻬﻢ ﺍﳊﺼﺮ ﻛﻤﺎ ﺗﻘﺪﱠﻡ‪.‬‬
‫ﻭﺍﻟﺜﺎ ﺃﱠﻧﻪ ‪ Ι‬ﺃﺧ ﺃﱠﻧﻪ ﺧﻠ ﺍ ﻴﻞ ﻟﻠﺮﻛﻮﺏ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭ ﺎ ﺫﻛﺮ ﺍﻷﻧﻌﺎﻡ ﰲ ﺍ ﻳـﺔ ﺍﻟـ‬
‫ﻗﺒﻠﻬﺎ ﺃﺧ ﺃﱠﻧﻪ ﺧﻠﻘﻬﺎ ﻟﻠﺮﻛﻮﺏ ﻭﺍﻷﻛﻞ‪ ،‬ﻓﻠﻤﱠﺎ ﻋﺪﻝ ﰲ ﺍ ﻴﻞ ﻋﻦ ﺫﻛﺮ ﺍﻷﻛﻞ؛ ﺩﻝ ﺫﻟـﻚ‬
‫ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﺃﻛﻠﻪ‪ ،‬ﻭﺇﻻ ﺑﻄﻠ ﻓﺎﺋﺪﺓ ﺍﻟﺘ ﺼﻴﺺ ﺑﺎﻟﺬﻛﺮ‪.‬‬
‫ﺃﻣﱠﺎ ﺍﻟﻘﻴﺎﺱ ﻓﺪﻟﻴﻠﻪ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺘﻪ ﺃﻥ ﻫﺬﺍ ﺣﻴﻮﺍﻥ ﺃﻫﻠﻲ ﺫﻭ ﺣﺎﻓﺮ ﻓﻠﻢ ﻳﻜﻦ ﺃﻛﻠﻪ ﻣﺒﺎﺣـﺎ‬
‫‪4‬‬
‫ﻛﺎﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﺃﱠﻧﻪ ﻻ ﻣﻌﺘﺼﻢ ﻟﻪ ﺬﻳﻦ ﺍﻟﺪﻟﻴﻠﲔ؛ ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﻓﻬﻢ ﺍﳊﺼﺮ ﰲ ﺍ ﻳـﺔ‬
‫ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻗﺼﺮﻩ ﻟﻠ ﺼﺮ ﻋﻠﻰ ﺣﺮ ﺇﱠﻧﻤﺎ ﻓﻘ ‪ ،‬ﻭﻛﺬﺍ ﻣﻊ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﻗﻮﻟﻪ ﺃﻥ ﺍ ﻴﻞ ﺧﻠﻘ ﻟﻠﺮﻛﻮﺏ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺍﻷﻧﻌﺎﻡ ﺧﻠﻘ ﻟ ﻛﻞ ﺑﻨﺺ ﺍﻟﻘـﺮ ﻥ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘ ﺼﻴﺺ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﻨﺔ ﺍ ﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻫﻲ ﻋﲔ ﺍﻟﻘﻮﻝ ﺑﺎ ﻔﻬﻮﻡ‪،‬‬
‫ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻟﻪ ﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻧﱠﻪ ﻣﺴﻜﻮ ﻭﻫﻮ ﻣﻌﺎﺭ ﺎ ﻫﻮ ﺃﻗﻮ ﻣﻨﻪ ﻛﻘـﻮﻝ ﺍﷲ‬
‫‪ ] :Υ‬ﻗﻞ ﻻ ﺃﺟﺪ ﻓﻲ ﻣﺎ ﺃﻭ ﻲ ﺇﻟﻲ ﻣﺤﺮﻣﺎ ﻋﻠ ﻃﺎﻋﻢ ﻳﻄﻌﻤﻪ‪ 5،[...‬ﺍﻟ ﺩﻟ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪،(291/2‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(1145/3‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬـﺪ‬
‫)‪ ،(25/3‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،129 ،‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ ،26 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(101/4‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﻨ ﻞ‪.8 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﻮ ﺄ‪ ،333 ،‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(26/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟـﺬﺧﲑﺓ )‪ ،(101/4‬ﺍﻟﺒـﺎﺟﻲ‪:‬‬
‫ﺍ ﻨﻬﺎﺝ‪ 26 ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (519/2‬ﻭﺍ ﻨﺘﻘﻰ )‪.(265/4‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(265/4‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.145 :‬‬

‫‪157‬‬
‫ﺳﻮﺍﻫﺎ ﻣﺒﺎ ﻭﻫﻲ ﻣﻦ ﺧﺮ ﻣﺎ ﻧﺰﻝ‪ 1،‬ﻭﻛﺬﺍ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍ ﻨﻄﻮ ﻣﻘ ﱠﺪﻡ‬
‫ﻋﻠﻰ ﺍ ﺴﻜﻮ ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺱ ﻓﻔﻀﻼ ﻋﻦ ﻓﺴﺎﺩ ﺍﻋﺘﺒﺎﺭﻩ ﻟﻜﻮﻧﻪ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻨﺺ‪ ،‬ﻓﻬﻮ ﻏﲑ ﺻﺎﱀ ﻻ ـﺮﺍﻡ‬
‫ﺷﺮ ﻣﻦ ﺷﺮﻭ ﺍﻷﺻﻞ‪ ،‬ﻓﺎﻟﺒﺎﺟﻲ ﻳﻘﻴ ﻋﻠﻰ ﻣﺎ ﺍﺧﺘﻠ ﰲ ﺣﻜﻤﻪ ﻭﻫﻲ ﺍﳊﻤﺮ ﺍﻹﻧـﺴﻴﺔ؛‬
‫ﻓﻬﻮ ﻳﻘﻴ ﺍ ﻴﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﻭﺍﻟﻌﻜ ﻟﻴ ﻠﺺ ﺇﱃ ﺍﳊﻜﻢ ﺑﺎﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﻣﻌﻠـﻮﻡ ﺃﻥ ﺍﳊﻤُـﺮ‬
‫‪2‬‬
‫ﺘﻠ ﰲ ﺣﻜﻤﻬﺎ ﰲ ﺍ ﺬﻫﺐ ﻓﻀﻼ ﻋﻦ ﻏﲑﻩ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻟﺬﻱ ﻳﺴﺘﻘﻴﻢ ﻭﻓﻘﺎ ﻷﺻﻮﻝ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺍﻷﺧﺬ ﺬﻫﺐ ﺍﻟﻘـﺎﺋﻠﲔ ﺑﺎﻹﺑﺎﺣـﺔ‪،‬‬
‫‪3‬‬
‫ﻭﺫﻟﻚ ﻟﺼ ﱠﺔ ﺩﻻﻟﺔ ﺍﻷﺣﺎﺩﻳ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺇﻟﻴﻪ ﻣﺎﻝ ﺑﻌﺾ ﺍ ﻘﻘﲔ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﺟﺒﺎﺭ ﺍﻷﺏ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟ ﺔ ﻋﻠ ﺍﻟﻨﻜﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ؛ ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﺇﱃ ﺃﻥ‬
‫‪5‬‬
‫ﻟ ﺏ ﺇﺟﺒﺎﺭ ﺍﺑﻨﺘﻪ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻐﺔ‪ 4،‬ﻭﺧﺎﻟ ﰲ ﻫﺬﺍ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃ ﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮ ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘ ﱠ ﺍ ﺎﻟﻜﻴﺔ ﺬﻫﺒﻬﻢ ﺑﻘﻮﻟﻪ ‪" :ρ‬ﺍﻟﺜﻴﺐ ﺃﺣ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ‪ 6، "....‬ﻭﻭﺟﻪ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﱠﻧﻪ ﺩﻝ ﻔﻬﻮﻣﻪ ﺃﻥ ﻏﲑ ﺍﻟﺜﻴﺐ ﻭﻟﻴﻬﺎ ﺃﺣ ﺑﻨﻔﺴﻬﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﻠﻪ‬
‫‪7‬‬
‫ﺣ ﺇﺟﺒﺎﺭﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺍﳊﺪﻳ ﺑﻠﻔ ﺧﺮ ﻭﻫﻮ‪ " :‬ﺗﺴﺘﺄﻣﺮ ﺍﻟﻴﺘﻴﻤﺔ ﰲ ﻧﻔﺴﻬﺎ‪ 1،"...‬ﻭﻫـﻮ ﻳـﺪﻝ‬
‫‪2‬‬
‫ﻔﻬﻮﻣﻪ ﺃﻳﻀﺎ ﺃﻥ ﺫﺍ ﺍﻷﺏ ﻼ ﺍﻟﻴﺘﻴﻤﺔ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(1145/3‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(266 -265/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(25/3‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬
‫‪ ،129‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(101/4‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ )‪ ،(63/10‬ﺍﺑﻦ ﺃ ﺮﺓ‪ :‬ﺠﺔ ﺍﻟﻨﻔﻮﺱ )‪ ،(100/4‬ﺍﻟﻘﺮ ‪ :‬ﺍ ﻔﻬﻢ )‪ ،(228/5‬ﺍﺑﻦ‬
‫ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(26/3‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﺬﻛﺎﺭ )‪.(332/15‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ)‪ ،(40/3‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(351/4‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(380/7‬‬
‫‪ 5‬ـ ﺍﺑﻦ ﺍ ﻤﺎﻡ ‪:‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(380/7‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(380/7‬‬
‫‪ 6‬ـ ﺳﺒ ﺮﳚﻪ ﰲ ‪ ،38‬ﻫﺎﻣﺶ ‪. 5‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،421 ،‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.190 ،‬‬

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 ‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ ،‬ﻓﻘﺼﺮ ﺣ ﺍﻹﺟﺒﺎﺭ ﻋﻠﻰ ﺍﻷﺏ ﻓﻘـ ﻣـﻊ‬
‫ﺍﺳﺘ ﺴﺎﻧﻪ ﻟﻼﺳﺘ ﺬﺍﻥ‪ ،‬ﻭﻋﻤﺪﺗﻪ ﰲ ﺫﻟﻚ ﻗﻴﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻐﲑﺓ؛ ﻭﺃﻳﱠﺪ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻐﺔ‬
‫ﻻ ﻳﻔﺘﻘﺮ ﻋﻘﺪ ﻧﻜﺎﺣﻬﺎ ﺇﱃ ﻧﻄﻘﻬﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺭﺿﺎﻫﺎ؛ ﻷﱠﻧﻪ‬
‫‪3‬‬
‫ﻟﻮ ﻛﺎﻥ ﻣﻌﺘ ﺍ ﻻ ﺍﻋﺘ ﻧﻄﻘﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻟ ﺏ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎ ﻛﺎﻟﺼﻐﲑﺓ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﻘﺪ ﻗﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻐﲑﺓ ﻏﲑ ﺍﻟﺒﺎﻟﻐﺔ ﺎﻣﻊ ﻋﻠﺔ ﺍﻟﺒﻜﺎﺭﺓ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻋﲔ ﻣﺄﺧﺬ‬
‫ﺍ ﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﻣﻨﺎ ﺍﻹﺟﺒﺎﺭ ﰲ ﺃﻣﺮﻳﻦ؛ ﻭ ﺎ ﺍﻟﺼﻐﺮ ﻭﺍﻟﺒﻜﺎﺭﺓ‪ ،‬ﻓﺎﳊﻜﻢ ﻳﺪﻭﺭ ﻣﻌﻬﻤﺎ‪،‬‬
‫‪4‬‬
‫ﺃﻭ ﻣﻊ ﺃﺣﺪ ﺎ ﻭﺟﻮﺩﺍ ﻭﻋﺪﻣﺎ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭ ﻌﺘﺮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻓﻤﺎ ﺟﻮﺍﺑﻪ ﻋﻦ ﺍﻟﻌﻤﻮﻡ ﰲ ﻗﻮﻟﻪ ‪" :ρ‬ﻭﺍﻟﺒﻜـﺮ ﺗـﺴﺘﺄﺫﻥ ﰲ‬
‫ﻧﻔﺴﻬﺎ" ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺗﻌﺎﻣﻞ ﻣﻌﻪ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺺ ﻋﻤﻮﻣﻪ ﺑﺎﻟﻘﻴﺎﺱ ﺍﻟﺴﺎﺑ ‪ ،‬ﻭ ﺼﻴﺺ ﺍﻟﻌﻤﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ ﺳﺎﺋ ﰲ ﺭﺃﻳـﻪ؛‬ ‫ﺃﻭﻻ ﺎ ﺃﻧﱠﻪ ﺧ ﱠ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﻨ ﺃﻣﻴﻞ ﺇﱃ ﺃﻥ ﻠﻪ ﺇﺫﺍ ﻛﺎﻧ ﺍﻟﻌﻠﺔ ﺎﺑﺘﺔ ﺑﻨﺺ ﺃﻭ‬
‫‪5‬‬
‫ﺇ ﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍ ﻣﺪﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍ ﺮﻡ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪.‬‬
‫ﻭﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﱠﻪ ﻤﻮﻝ ﻋﻠﻰ ﺍﻻﺳﺘ ﺒﺎﺏ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺒﻜﺮ ﺍ ﻌﱠﻨ ﻛﻤﺎ ﻫﻲ ﺍﻟﺮﻭﺍﻳـﺔ‬
‫‪6‬‬
‫ﺍﻷﺧﺮ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻌﺎ ﺑﲔ ﺍﻷﺩﻟﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﻳ ﻬﺮ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺍﻧﺴﺠﻢ ﻣﻊ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻓﺄ ﻞ ﺩﻻﻟﺔ ﺍ ﻔﻬﻮﻡ‬
‫ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﺭﻏﻢ ﺃﻧﱠﻬﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻷﺻﻴﻠﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺣﺼﻠ ﺍ ﻮﺍﻓﻘﺔ ﺑﺄﺩﻟﺔ ﺃﺧﺮ ﻣﻌﺘـ ﺓ‬
‫ﻋﻨﺪﻩ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻻﺳﺘ ﻤﺎﺭ‪ ،‬ﺭﻗﻢ ‪ ،2093‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ‬
‫ﰲ ﺇﻛﺮﺍﻩ ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﺭﻗﻢ ‪ ،1109‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﻜﺮ ﻳﺰﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ‪ ،‬ﺭﻗﻢ ‪ ،3270‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎ ‪:‬‬
‫ﺣﺴﻦ ﺻ ﻴﺢ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(40/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 11/5‬ﻭ‪ (21‬ﻭﺍ ﻨﻬﺎﺝ‪.213 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(41/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ (217/4‬ﻭﺍﻟﻔﺮﻭ )‪.(197/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(271/1‬ﺍ ﻣﺪﻱ‪ :‬ﺍﻹﺣﻜﺎﻡ )‪ ،(425/2‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪،(41/3‬‬
‫ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.583 ،‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 10/5‬ﻭ‪ ،(22‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(40/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(217/4‬‬

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 ‫ﻭﻣﻦ ﻧﺎﻓﻠﺔ ﺍﻟﻜﻼﻡ ﺍﻟﻘﻮﻝ ﺑﺄﻧﱠﻪ ُﻳﻌﺮﺝ ﺣﺘـﻰ ﻋﻠﻰ ﻋﻤﻞ ﺃﻫﻞ ﺍ ﺪﻳﻨﺔ ﻛﺼﻨﻴﻌﻪ ﻓـﻲ‬

‫ﺑﻌﺾ ﺍ ﺴﺎﺋﻞ ﺍﻷﺧﺮ ‪ ،‬ﺭﻏﻢ ﺃﱠﻧﻪ ﻣﻦ ﺃﺩﻟﺔ ﻣﺎﻟﻚ ﰲ ﺍ ﺴﺄﻟﺔ‪ 1،‬ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﺃﱠﻧﻪ ﻻ ﺘ ﺇﻻ‬
‫‪2‬‬
‫ﺑﺎﻟﻌﻤﻞ ﺍﻟﱠﻨﻘﻠﻲ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺘﺎﺭ ﺍ ﻘﻘﲔ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﺟﺒﺎﺭ ﺍﻷﺏ ﺍﻟ ﻴﺐ ﺍﻟﺼ ﲑﺓ ﻋﻠ ﺍﻟﻨﻜﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻋﻠﻰ ﻣﺬﻫﺒﲔ؛ ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ‬
‫ﻭﺟﻪ ﺇﱃ ﺟﻮﺍﺯ ﺇﺟﺒﺎﺭﻫﺎ‪ 3،‬ﻭﺧﺎﻟ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎ ﻓﻤﻨﻌﺎ ﻣـﻦ ﺗﺰﻭﳚﻬـﺎ‬
‫‪4‬‬
‫ﺣ ﺗﺒﻠ ‪.‬‬
‫ﻭﻣﻦ ﻠﺔ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺑﻌﺾ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ‪ " :ρ‬ﺗﺴﺘﺄﻣﺮ ﺍﻟﻴﺘﻴﻤﺔ ﰲ‬
‫ﻧﻔﺴﻬﺎ‪ ،"..‬ﺍﻟﺬﻱ ﺩﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﺫﺍ ﺍﻷﺏ ﻻ ُﺗﺴﺘﺄﻣﺮ‪ ،‬ﻓ ﺮﺟـ ﺍﻟﺜﻴـﺐ ﺍﻟﺒﺎﻟﻐـﺔ‬
‫‪5‬‬
‫ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﺑﻘﻲ ﺍ ﻔﻬﻮﻡ ﻣﺘﻨﺎﻭﻻ ﻟﻠﺜﻴﺐ ﺍﻟﺼﻐﲑﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻓﺴ ﱠﻮ ﺇﺟﺒﺎﺭ ﺍﻟﺜﻴﺐ ﺍﻟـﺼﻐﲑﺓ‪ ،‬ﻭﻋﻤﺪﺗـﻪ ﰲ ﻫـﺬﺍ‬
‫ﺼﻴﺺ ﻋﻤﻮﻡ ﺣﺪﻳ ‪ " :‬ﺍﻟﺜﻴﺐ ﺃﺣ ﺑﻨﻔﺴﻬﺎ‪ "...‬ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﺃﻱ ﻗﻴﺎﺱ ﺍﻟﺜﻴﺐ ﺍﻟﺼﻐﲑﺓ ﻋﻠﻰ‬
‫ﺍﻟﺒﻜﺮ ﺍﻟﺼﻐﲑﺓ ﺎﻣﻊ ﺍﻟﺼﻐﺮ؛ ﻷﻥ ﺍﻟﺼﻐﺮ ﻣﻌ ﻨﻌﻬﺎ ﺍﻟﺘﺼﺮ ﰲ ﺑﻀﻌﻬﺎ ﻛﺎﻟﺒﻜﺎﺭﺓ‪ 6،‬ﻭﻗـﺪ‬
‫ﺳﺒ ﻭﺃﻥ ﺃ ﻌﻨﺎ ﺇﱃ ﺃﻥ ﻣﻨﺎ ﺍﻹﺟﺒﺎﺭ ﻋﻨﺪ ﺍ ﺎﻟﻜﻴﺔ ﻫﻮ ﺍﻟﺼﻐﺮ ﻭ ﺍﻟﺒﻜﺎﺭﺓ ﺃﻭ ﺃﺣﺪ ﺎ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻓﻠﻢ ﺃ ﻊ ﻟﻪ ِﺫﻛﺮﺍ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻧﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﻮ ﺄ‪ ،351 ،‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪.468 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(486/1‬ﺑﻮﺑﺸﻴﺶ‪ :‬ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‪.402 ،‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪:‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ)‪ ،(41/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(217/4‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(274/3‬ﺍﺑـﻦ‬
‫ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(385/7‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(352/4‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(385/7‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(41/3‬ﻭﺍﳊﺪﻳ ﺳﺒ ﺮﳚﻪ‪ ،157 ،‬ﻫﺎﻣﺶ ‪. 6‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(25/5‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻓﺴﺎﺩ ﺍﻟﻨﻜﺎ ﺑﻔﺴﺎﺩ ﺍﳌﻬﺮ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ؛ ﻓﺎﻟﺬﻱ ﻋﻠﻴﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺍﻟﻌﻘﺪ ﺻ ﻴﺢ‬
‫ﻭﳚﺐ ﺑﻪ ﺻﺪﺍ ﺍ ﺜﻞ‪ 1،‬ﻭﺍﺧﺘﻠﻔ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﻫﺬﺍ ﻋﻦ ﻣﺎﻟﻚ ﻣﻊ ﻗﻮﻟﻪ ﺑﻔﺴﺎﺩﻩ‪ ،‬ﻓﻔﻲ ﺭﻭﺍﻳـﺔ‬
‫‪2‬‬
‫ﺃﻧﻪ ﻳُﻔﺴ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺑﻌﺪﻩ‪ ،‬ﻭﰲ ﺃﺧﺮ ﺃ ﺒﺘﻪ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻭﺃﻭﺟﺐ ﺑﻪ ﻣﻬﺮ ﺍ ﺜـﻞ‪،‬‬
‫ﺍﺧﺘﻠ ﺃﺻ ﺎﺑﻪ ﰲ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻔﺴ ﺑﲔ ﻣﻮﺟﺐ ﻟﻪ ﻭﻣﺴﺘ ﺐ‪.‬‬
‫ﻭﳑﱠﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍ ﺎﻟﻜﻴﺔ ﺬﻫﺒﻬﻢ ﻗﻮﻝ ﺍﷲ ‪...] :Υ‬ﻭﺃ ﻞ ﻟﻜﻢ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻜﻢ ﺃ ﺗﺒﺘ ـﻮﺍ‬
‫ﺑ ﻣﻮﺍﻟﻜﻢ ﻣﺤﺼﻨ ﻴﺮ ﻣﺴﺎﻓﺤ ‪.[ ...‬‬
‫‪3‬‬

‫ﺎﻝ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪ ":‬ﻓﻌﻠ ﺍﻹﺣﻼﻝ ﺑﺸﺮ ﺃﻥ ﻧﺒﺘﻐﻲ ﺑﺄﻣﻮﺍﻟﻨﺎ‪ ،‬ﻭﺍ ﻤﺮ ﻭﺍ ﻨـﺰﻳﺮ ﻟﻴ‬
‫‪4‬‬
‫ﻟﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺻ ﱠ ﱠﺢ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻔﺴ ‪ ،‬ﻭﻫﻮ ـﺎﻫﺮ‬
‫ﻗﻮﻝ ﺍ ﺘﻘﺪﻣﲔ ﻣﻦ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻨﺴﺠﻢ ﻣﻊ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘ ﺮ ؛ ﻷﻥ ﺇﳚﺎﺏ ﺍﻟﻔﺴ ﻳﻘﺘﻀﻲ‬
‫ﺍﻟﺘ ﺮ ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﻔﺴ ﻳﻘﺘﻀﻲ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﺃ ﱠﻣﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﺠﺐ ﺑﻪ ﻣﻬﺮ ﺍ ﺜﻞ‪ ،‬ﻷﻥ ﺣﻜـﻢ‬
‫ﺍﻟﻨﻜﺎ ﰲ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﺍﻟﻔﺎﺳﺪ ﻋﻨﺪﻫﻢ ﻟﻔﺴﺎﺩ ﺍﻟﻌﻮ ‪ ،‬ﻳﻔﺴ ﻗﺒﻞ ﺍﻟﻔـﻮﺍ ﻭﻻ‬
‫ﻳﻔﺴﺪ ﺑﻌﺪ ﺍﻟﻔﻮﺍ ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺼﻮ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻓﻘﺪ ﺣﻜﺎﻩ ﺍﻟﺒﺎﺟﻲ ﺍﺳﺘ ﻨﺎﺳﺎ ﺑﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﱠﻧﻪ ﻣﻦ ﺃﺻـﻮﻝ‬
‫ﻣﺬﻫﺒﻪ‪ ،‬ﺑﻴﺪ ﺃﱠﻧﻪ ﻟﻴ ﺑﺎﻟﺪﻟﻴﻞ ﺍ ﻌ ﱠﻮﻝ ﻋﻠﻴﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﻣﻦ ﺃﺭﺩﻓﻪ ﺑﺒﻴﺎﻥ ﺃﻥ ﺣﻜﻢ ﺍﻟﻨﻜﺎ ﻫـﻮ‬
‫ﺣﻜﻢ ﺍﻟﺒﻴﻊ ﻓﻮﺟﺐ ﺍﳊﻜﻢ ﺑﻔﺴﺎﺩﻩ ﻟﻔﺴﺎﺩ ﻋﻮﺿﻪ‪ ،‬ﻭﻫﻮ ﻣُﺘﻤﺴﱠﻜﻪُ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭﺷ ﱠﺪ ﺃﺯﺭﻩ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(565/2‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(467/4‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(57/5‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(63/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(447/4‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.24 :‬‬
‫‪ 4‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(57/5‬ﻭﻗﺎﺭﻥ ﺑﺎﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(107/5‬‬

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 ‫ﺑﻮﺟﻪ ﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍ ﻬﺮ ﺍﻟﻔﺎﺳﺪ ﺃﺣﺪ ﺍﻟﻌﻮﺿﲔ ﰲ ﺍﻟﻨﻜﺎ ﻓﻮﺟـﺐ ﺃﻥ ﻳﻔـﺴﺪ ﺍﻟﻨﻜـﺎ‬
‫ﺑﺘ ﺮ ﻪ ﻛﺘ ﺮ ﺍﻟﺒﻀﻊ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺎﺟﻲ ﰲ ﻣﻌﺮ ﲢﺮﻳﺮﻩ ﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﺃﻧﱠﻪ ﺃﺷﺒﻊ ﺍ ﺴﺄﻟﺔ ﺜﺎ ﰲ ﻛﺘﺎﺑﻪ‬
‫‪1‬‬
‫ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﻗﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻻ ﺃ ﺮ ﻟﻪ ﺣ ﺯﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻷﺳﻄﺮ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻫﻞ ﺍﻟﺰﻧﺎ ﺮﻡ ﻛﺎﻟﻮ ﺀ ﺍﳊﻼﻝ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﳊﺮﻣﺔ ﺑﺎﻟﻮ ﺀ ﺍ ﱠﺮﻡ؛ ﻓﻤﺬﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍ ﻮ ﺄ ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺸﺎﻓﻌﻲ ﺃﱠﻧﻪ ﻻ ﻳﻨﺸﺮ ﺍﳊﺮﻣﺔ‪ 2،‬ﻭﺧﺎﻟ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃ ﺪ ﻭﻣﺎﻟﻚ‬
‫‪3‬‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓ ﻜﻤﻮﺍ ﺑﺎﻧﺘﺸﺎﺭﻫﺎ‪.‬‬
‫ﻭﳑﱠﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻷﻭﻝ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬‬
‫ﺮﻣ ﻋﻠـﻴﻜﻢ ﺃﻣﻬـﺎﺗﻜﻢ ‪...‬‬
‫ﻭﺃﻣﻬﺎﺕ ﻧﺴﺎﺋﻜﻢ ‪ 4،[...‬ﻓﻠﻤﱠﺎ ﻋﻠ ﺍﻟﺘ ﺮ ﻋﻠﻰ ﺃﻣﻬﺎ ﺍﻟﺰﻭﺟﺎ ؛ ﺩﻝ ﺫﻟﻚ ﻔﻬﻮﻣﻪ ﻋﻠـﻰ‬
‫ﻭﺍﻟﻌـﺎﺩﺓ ﺇﱃ‬ ‫ﺍﻧﺘﻔﺎﺋﻪ ﻋﻦ ﺃﻣﻬﺎ ﻏﲑ ﺍﻟﺰﻭﺟﺎ ؛ ﻷﻥ ﻟﻔ ﺍﻟﻨﺴﺎﺀ ﺇﱠﻧﻤﺎ ـﺮﺝ ﰲ ﺍﻟﻌـﺮ‬
‫‪5‬‬
‫ﺍﻟﺰﻭﺟﺎ ﺩﻭﻥ ﻣﻦ ﺃﺻﻴﺐ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺰﻧﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍ ﻮ ﺄ‪ ،‬ﻭﺍﺣﺘ ﱠ ﻟﻪ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺍﷲ ‪...] :Ι‬ﻭﺃ ﻞ ﻟﻜﻢ ﻣﺎ‬
‫ﻭﺭﺍﺀ ﺫﻟﻜﻢ‪ 6،[...‬ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻤﺎ ﺳﻮ ﺍ ﺮﻣـﺎ ﺍ ـﺬﻛﻮﺭﺍ ﰲ ﺍ ﻳـﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻫﻮ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺩ ﱠﻋﻤﱠﻪ ﺑﺄﻥ ﺍﳊﺮﻣﺔ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎ ﺍﻟﺼ ﻴﺢ؛ ﻓﻠﻢ ﺗﺜﺒـ ﺑﺎﻟﺰﻧـﺎ‬
‫ﻛﺎﻹﺣﺼﺎﻥ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺇﺳﻘﺎ ﺍﳊﺪ‪ ،‬ﻛﻤﺎ ﺃﻳﱠﺪﻩ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻠﻮﺍ ‪ ،‬ﺎﻣﻊ ﻋـﺪﻡ ﺒـﻮ‬
‫ﺍﻟﺘ ﺮ ﺍ ﻗ ﻭﻫﻲ ﺍﻟﻌ ﱠﺪﺓ‪ ،‬ﻓﻠﻢ ﻳﺜﺒ ﺑﻪ ﺍﻟﺘ ﺮ ﺍ ﺑﺪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 57/5‬ﻭ‪ ،(114‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(63/3‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﻮ ﺄ‪ ،356 ،‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(396/4‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(70/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(88/5‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(536/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(482/7‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.23 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﻮ ﺄ‪ ،356 ،‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(89/5‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(98/5‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.24 :‬‬

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‫ﺃﻣﺎ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﻣﺎﻟﻚ ﻓﻘﺪ ﺧﺎﻟﻔﻪ ﺍﻟﺒﺎﺟﻲ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪... ":‬ﻭﻋﻠـﻰ‬
‫ﻫﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﺇﻥ ﺍ ﺮﺍﺩ ﺑﺎﻷﻣﻬﺎ ﰲ ﺍ ﻳﺔ‪ ،‬ﲢﺮ ﺃﻣﻬﺎ ﺍﻟﺰﻭﺟﺎ ‪ ،‬ﺃﻣﱠﺎ ﺍﻷﻡ ﻣﻦ ﺍﻟﺰﻧﺎ ﻓﻠﻢ‬
‫ﻳﺘﻨﺎﻭ ﺎ ﺫﻛﺮ ﺍﻟﺘ ﺮ ‪ ،‬ﻭ ﺘﺎﺝ ﰲ ﺇﺑﺎﺣﺘﻬﺎ ﺇﱃ ﺯﻳﺎﺩﺓ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﻮﻗ ﻓﻴﻬﺎ ﺣ ﺗﻮﺟﺪ ﺃﺩﻟﺔ‬
‫ﺍﻟﺸﺮ ﻣﻦ ﻏﲑ ﺍ ﻳﺔ ﺎ ﺮﻣﻬﺎ ﺃﻭ ﻳﺒﻴ ﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻘ ﱠﺪﻡ ﻣﺎ ﻳﺘﻌﻠ ﺑﻪ ﰲ ﺍﻹﺑﺎﺣـﺔ ﻭﺍﻟﺘ ـﺮ ‪،‬‬
‫ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﺃ ﱠﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍ ﺘﺠﲔ ﺑﻪ‪ ،‬ﻓﺈﱠﻧﻪ ﻳﺼﺢ ﺗﻌﻠﻘـﻪ‬
‫ﺑﺎ ﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﱠﻧﻪ ﺎ ﻋﻠ ﺍﻟﺘ ﺮ ﻋﻠﻰ ﺃﻣﻬﺎ ﺍﻟﺰﻭﺟﺎ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺋﻪ ﻣﻦ ﺃﻣﻬـﺎ‬
‫‪1‬‬
‫ﻏﲑ ﺍﻟﺰﻭﺟﺎ "‪.‬‬
‫ﻓﻬﻮ ﻳﺮ ﺃﻥ ﻏﺎﻳﺔ ﻣﺎ ﺩﻟ ﻋﻠﻴﻪ ﺍ ﻳﺔ ﻫﻮ ﲢﺮ ﺃﻣﻬﺎ ﺍﻟﺰﻭﺟﺎ ‪ ،‬ﻭﺃﻣﱠﺎ ﲢﺮ ﺍﻟﺰﻧﺎ ﻓﻼ‬
‫ﺗﻌﻠ ﻟ ﻳﺔ ﺑﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺧﺬ ﺣﻜﻢ ﻫﺬﺍ ﺍ ﺴﻜﻮ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺸﺮ ﺍﻷﺧﺮ ‪ ،‬ﻭﻗـﺪ ﺗﻘـﺪﻣ‬
‫ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﺩﻟﺘﻪ ﻧﻔﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﻼﺀ ﺃﻥ ﺍﺧﺘﻴﺎﺭﻩ ﻣﺘﻮﺍﻓ ﻣﻊ ﺗﺄﺻﻴﻠﻪ ﺍﻟﱠﻨ ﺮﻱ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻣﻨﺔ‪ :‬ﻜﻢ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻣﺎﻟﻚ ﰲ ﺍ ﺸﻬﻮﺭ ﻋﻨﻪ؛ ﺇﱃ ﺍ ﻨﻊ ﻣﻦ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍ ـﺴﻠﻤﺔ ﺇﻻ‬
‫ﺑﺸﺮ ﲔ؛ ﻭ ﺎ ﻋﺪﻡ ﺍﻟﻄﻮﻝ ﻭﺧﻮ ﺍﻟﻌﻨ ‪ 2،‬ﻭﺧﺎﻟ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃ ﺪ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳـﻢ ﰲ‬
‫‪3‬‬
‫ﺍ ﺸﻬﻮﺭ ﻋﻨﻪ ﻓ ﻜﻤﻮﺍ ﺑﺎﳉﻮﺍﺯ ﻣﻄﻠﻘﺎ‪.‬‬
‫ﻭﻋﻤﺪﺓ ﺍﳉﻤﻬﻮﺭ ﰲ ﻫﺬﺍ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻣﻦ ﻟﻢ ﻳـﺴﺘﻄﻊ ﻣـﻨﻜﻢ ﻃـﻮﻻ ﺃ ﻳـﻨﻜﺢ‬
‫ﺍﻟﻤﺤﺼﻨﺎﺕ ﺍﻟﻤ ﻣﻨﺎﺕ ﻓﻤﻦ ﻣﺎ ﻣﻠﻜ ﺃﻳﻤﺎﻧﻜﻢ ﻣﻦ ﻓﺘﻴﺎﺗﻜﻢ ﺍﻟﻤ ﻣﻨﺎﺕ ‪ ...‬ﺫﻟ ﻟﻤﻦ ﺸﻲ ﺍﻟﻌﻨ‬
‫ﻣﻨﻜﻢ ﻭﺃ ﺗﺼﺒﺮﻭﺍ ﻴﺮ ﻟﻜﻢ ﻭﺍﻟﻠﻪ ﻔﻮﺭ ﺭ ﻴﻢ [؛‪ 4‬ﻓﻘﺪ ﺩﻟ ﺍ ﻳﺔ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﻓﻴﻬﺎ ﻋﻠـﻰ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(89/5‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(80/3‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ)‪ ،(406/4‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(344/4‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(199/2‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ)‪ ،(235/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(509/7‬‬
‫ﻟﻠﻌﻠﻢ؛ ﻓﺈﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺍﺷﺘﺮ ﺷﺮ ﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﲢﺘﻪ ﺣﺮﺓ‪.‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.25 :‬‬

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‫ﺍﻟﻌﻨ ‪ ،‬ﻭ ﺴﻦ ﺍﻟﱠﺘﻨﺒﻪ ﺇﱃ‬ ‫ﺣﺮﻣﺔ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍ ﺴﻠﻤﺔ ﺇﻻ ﺑﺸﺮ ﲔ ﻭ ﺎ ﻋﺪﻡ ﺍﻟﻄﻮﻝ ﻭﺧﻮ‬
‫‪1‬‬
‫ﺃﻥ ﺷﺮ ﺧﻮ ﺍﻟﻌﻨ ﻣﺴﺘﻨﺒ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺿﻄﺮﺏ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪ ،‬ﻭ ﺃﺟﺪ ﻟﻪ ﺗﺮﺟﻴ ﺎ ﺻﺮ ﺎ‪ ،‬ﻓﻬﻮ ﺗـﺎﺭﺓ ﳚـﻨﺢ ﺇﱃ‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪..." :‬ﻭﺍﻷﻭﺿﺢ ﻋﻨﺪﻱ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌ ﻳﺔ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺇﺑﺎﺣﺔ ﺍﻟﻨﻜﺎ‬
‫ﺑﻮﺟﻮﺩ ﺷﺮ ﲔ‪ ،‬ﻭﺑﻘﻲ ﻣﺎ ﻋﺪﻡ ﻓﻴﻪ ﺍﻟﺸﺮ ﺎﻥ ﻣﺴﻜﻮﺗﺎ ﻋﻨﻪ ﻋﻠﻰ ﻣﻨﻌﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪،‬‬
‫ﻭﻣﻨﻌﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺃﻟﻔﺎ ﺍﳊﺼﺮ‪ ،‬ﻭﺭﺩ ﻗﻮﻟﻪ ‪] :Ι‬ﻭﺃﻧﻜﺤﻮﺍ ﺍﻟ ﻳﺎﻣ ﻣـﻨﻜﻢ‪،2،[...‬‬
‫ﻋﺎﻣﺎ ﻣﻄﻠﻘﺎ ﺩﻭﻥ ﺷﺮ ‪ ،‬ﻓﻜﺎﻥ ﻣﺎ ﻗﺎﺑﻞ ﺍ ﻳﺔ ﺍ ﻘﻴﺪﺓ ﻣﻦ ﺍ ﻳﺔ ﺍ ﻄﻠﻘﺔ ﻣﻮﺍﻓﻘﺎ ـﺎ ﻭﳑـﺎ ﻼ‬
‫ﻌﻨﺎﻫﺎ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍ ﻳﺔ ﺍ ﻄﻠﻘﺔ ﻓﻘﺪ ﺑﲔ ﰲ ﺍ ﻳﺔ ﺍ ﻄﻠﻘﺔ‪ ،‬ﻭﺳﻜ ﻋﻨﻪ ﰲ ﺍ ﻳﺔ‬
‫ﺍ ﻘﻴﺪﺓ‪ ،‬ﻭ ﺬﺍ ﻧﻘﻮﻝ ﰲ ﺍ ﻳﺔ ﺍ ﻄﻠﻘﺔ ﻭﺍ ﻳﺔ ﺍ ﻘﻴﺪﺓ‪ ،‬ﻣ ﻭﺭﺩﺗﺎ ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ ﻣﺘﻌﻠ ﺑﺴﺒﺐ‬
‫‪3‬‬
‫ﻭﺍﺣﺪ‪،‬ﻓﺈﱠﻧﻤﺎ ﻤﻞ ﺍ ﻄﻠ ﻣﻦ ﺍﻟﻠﻔ ﻋﻠﻰ ﺇ ﻼﻗﻪ ﻭﺍ ﻘﻴﺪ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ‪."...‬‬
‫ﻭﻭﻓﻘﺎ ﺬﺍ ﺍﻟﻜﻼﻡ؛ ﻓﻘﻮﻟﻪ ﻭﺟﻴﻪ ﺟﺪﺍ‪ ،‬ﻓﻘﺪ ﺳﺒ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‬
‫ﺃﻓﻀﻰ ﺑﻪ ﺇﱃ ﺃﻥ ﺍ ﻄﻠ ﻻ ﻤﻞ ﻋﻠﻰ ﺍ ﻘﻴﺪ ﺇﺫﺍ ﺍﺗﻔﻘﺎ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺴﺒﺐ؛ ﻷﻧﱠﻪ ﻓﺮ ﺍﻟﻌﻤـﻞ‬
‫ﺑﺎ ﻔﻬﻮﻡ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍ ﻳﺘﺎﻥ ﻋﻨﺪﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ ،‬ﻭﻟﺬﺍ ﺟﻨﺢ ﺇﱃ ﺟﻮﺍﺯ ﺍﻟﻨﻜﺎ ﻣﻄﻠﻘﺎ ﻣﻦ ﻏﲑ‬
‫ﺍﻟﺘﻘﻴﺪ ﺑﺎﻟﺸﺮ ﲔ‪ ،‬ﻣﺴﺘﻤﺪﺍ ﳊﻜﻢ ﺍ ﺴﻜﻮ ﻣﻦ ﺍﻹ ﻼ ﺍﻟﻮﺍﺭﺩ ﰲ ﻳﺔ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﻟﻜﻨﱠﻪ ﰲ ﻣﻘﺎﻡ ﺧﺮ؛ ﺭﺍ ُﻳﺪﻟﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮ ﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺼ ﺎﺑﺔ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﻷﻗﺮﺏ ﻋﻨﺪﻱ ﺃﱠﻧﻪ ﻳﺮ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮ ﲔ ﻟﻠ ﻜﻢ ﺑﺎﻹﺑﺎﺣﺔ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺇ ﺎ ﺍﻟـﺼ ﺎﺑﺔ ﰲ‬
‫ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﺭﻭ ﻣﺎﻟﻚ ﺍﳊﻜﻢ ﺑﺎﻟﻜﺮﺍﻫﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ‪ 4،ψ‬ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﺒـﺎﺟﻲ‬
‫ﺍﻹ ﺎ ﻓﻴﻤﺎ ﺩﻭﻥ ﻫﺬﺍ ﻟﻌﺪﻡ ﺍ ﺎﻟ ‪ ،‬ﻓﻼ ﺟﺮﻡ ﺃﻥ ُﻳﺪﱠﻋﻰ ﻫﺎﻫﻨﺎ‪ ،‬ﻓﺘﺼﺢ ﻟﻪ ﺍ ﻮﺍﻓﻘﺔ ﺸﻬﻮﺭ‬
‫‪5‬‬
‫ﺍ ﺬﻫﺐ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﻓﺘﺎﻭ ﺍﺑﻦ ﺭﺷﺪ )‪ ،(292/5‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(80/3‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉـﺎﻣﻊ ﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﻘﺮ ﻥ )‪ ،(118/5‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪ ،421 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(344/4‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.32 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(113/5‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎ ‪ ،‬ﺑﺎﺏ ﻧﻜﺎ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﳊﺮﺓ‪ ،‬ﺭﻗﻢ ‪.28‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(117/5‬‬

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 ‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻜﻢ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍ ﻨﻊ ﻣﻦ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‪ 1،‬ﻭﺧﺎﻟﻔ ﺍﳊﻨﻔﻴﺔ ﻓﻘـﺎﻟﻮﺍ‬
‫‪2‬‬
‫ﺑﺎﳉﻮﺍﺯ‪.‬‬
‫ﻭ ﱠﳑﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﳉﻤﻬﻮﺭ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﻣﻨﻜﻢ ﻃﻮﻻ ﺃ ﻳﻨﻜﺢ ﺍﻟﻤﺤﺼﻨﺎﺕ‬
‫ﺍﻟﻤ ﻣﻨﺎﺕ ﻓﻤﻦ ﻣﺎ ﻣﻠﻜ ﺃﻳﻤﺎﻧﻜﻢ ﻣﻦ ﻓﺘﻴﺎﺗﻜﻢ ﺍﻟﻤ ﻣﻨﺎﺕ ‪[...‬؛‪ 3‬ﻓﻘﺪ ﺩﻟ ﺍ ﻳﺔ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‬
‫‪4‬‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺍ ﻨﻊ ﻣﻦ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻻ ﺮﺍﻡ ﻧﻌ ﺍﻹ ﺎﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺟﻲ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺮﻣﺔ ﻧﻜﺎ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ؛ ﻟﻜﻨﱠﻪ ﺃ ﻞ ﺍﺳﺘﺪﻻ ﻢ ﺑﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﰲ ﺍ ﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺼﲑ ﻣﻨﻪ ﺇﱃ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻧﻪ‪.‬‬
‫ﺃﻣﱠﺎ ﺣﺠﱠﺘﻪ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻬﻮ ﺑﻌﺾ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﻋﻤﻮﻡ ﻗـﻮﻝ ﺍﷲ ‪:Ι‬‬
‫]ﻭﻻ ﺗﻨﻜﺤﻮﺍ ﺍﻟﻤﺸﺮﻛﺎﺕ ﺘ ﻳ ﻣﻦ‪[...‬؛‪ 5‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﺳﻢ ﺍﻟﺸﺮﻙ ُﻣﻨﻄِﻠ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﻴـﺔ‪،‬‬
‫ﻓﻤﻦ ﺟﻌﻞ ﻋﻴﺴﻰ ‪ υ‬ﺍﺑﻨﺎ ﷲ ﻓﻘﺪ ﺃﺷﺮﻛﻪ ﻣﻌﻪ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ] :‬ﻭﻗﺎﻟ ﺍﻟﻴﻬﻮﺩ ﻋﺰﻳﺮ ﺍﺑﻦ‬
‫ﺍﻟﻠﻪ ﻭﻗﺎﻟ ﺍﻟﻨﺼﺎﺭ ﺍﻟﻤﺴﻴﺢ ﺍﺑﻦ ﺍﻟﻠﻪ ﺫﻟ ﻗﻮﻟﻬﻢ ﺑ ﻓﻮﺍﻫﻬﻢ ﻳﻀﺎﻫ ﻮ ﻗﻮﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﻗﺒﻞ‬
‫‪6‬‬
‫ﻗﺎﺗﻠﻬﻢ ﺍﻟﻠﻪ ﺃﻧ ﻳ ﻓﻜﻮ [‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(81/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(508/7‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(407/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(204/2‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ)‪.(236/3‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.25 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﻣﺎﻟﻚ‪ :‬ﺍ ﻮ ﺄ‪ ،360 ،‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(82/3‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪ ،185 ،‬ﻟﻜﻦ ﺍﺑﻦ‬
‫ﺍﻟﻌﺮ ﻧﺎﺯ ﰲ ﻛﻮﻧﻪ ﺩﻟﻴﻞ ﺧﻄﺎﺏ؛ ﺍﻧ ﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(395/1‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.221 :‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪.30 :‬‬

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‫ﻭﻟﺬﻟﻚ ﺗﻌﻠ ﺍﺑﻦ ﻋﻤﺮ ‪ τ‬ﺑﻌﻤﻮﻡ ﻳﺔ ﺍﻟﺒﻘﺮﺓ ﻭﻣﻨﻊ ﻣﻦ ﻧﻜﺎ ﺍﳊﺮﺍﺋﺮ ﺍﻟﻜﺘﺎﺑﻴﺎ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﻭﺭﺩ ﺍﻟﺒﺎﺟﻲ ﺩﻟﻴﻞ ﺍﻟﺘ ﺼﻴﺺ‬ ‫‪1‬‬
‫‪" :τ‬ﻻ ﺃﻋﻠﻢ ﺷﺮﻛﺎ ﺃﻋ ﻢ ﳑﻦ ﺟﻌﻞ ﷲ ﺻﺎﺣﺒﺔ ﻭﻭﻟﺪﺍ"‪،‬‬
‫ﺍ ﺒﻴﺢ ﻟﻨﻜﺎ ﺍﳊﺮﺍﺋﺮ ﻣﻨﻬ ﱠﻦ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪] :‬ﻭﺍﻟﻤﺤـﺼﻨﺎﺕ ﻣـﻦ‬
‫ﺍﻟﻤ ﻣﻨﺎﺕ ﻭﺍﻟﻤﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻜﻢ ‪ 2،[...‬ﻓﺒﻘـﻲ ﺍﻟﻌﻤـﻮﻡ ﻣﺘﻨـﺎﻭﻻ‬
‫‪3‬‬
‫ﻟ ﻣﺎﺀ‪.‬‬
‫ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮ ﻓﺈﱠﻧﻪ ﳚﻮﺯ ﻫﺬﺍ ﺍﻟﻨﻜﺎ ؛ ﻷﱠﻧﻪ ﻣُﻔﺾ ﺇﱃ ﺍﺳـﺘﺮﻗﺎ‬
‫ﻭﻟ ِﺪ ﺍﻷﻣﺔ ﺍ ﺴﻠ ِﻢ ﺇﺫﺍ ﻛﺎﻥ ﺳﻴﺪﻫﺎ ﻛﺎﻓﺮﺍ؛ ﻭ ﻠﺐ ﺍﻟﻮﻟﺪ ﻣﻘﺼﻮﺩ ﰲ ﺍﻟﻨﻜﺎ ‪ ،‬ﻭﻳﻨﺪﺭ ﺃﻥ ﻠـﻮ‬
‫‪4‬‬
‫ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺎﺳﺘﺪﻻﻝ ﺍﻟﺒﺎﺟﻲ ﺳﻠﻴﻢ ﺑﺎﳉﻤﻠﺔ‪ ،‬ﻭﻣﻨﺴﺠﻢ ﻣﻊ ﺍﺧﺘﻴﺎﺭﺍﺗـﻪ ﺍﻷﺻـﻮﻟﻴﺔ‪ ،‬ﻭﻗـﺪ‬
‫ﺣﺼﻠ ﺍ ﻮﺍﻓﻘﺔ ﻟﻠﻤﺬﻫﺐ ﻣﻦ ﺮﻳ ﺧﺮ ﻏﲑ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻏﲑ ﺃﻧﱠﻪ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﻷﻣـﺮﻳﻦ؛‬
‫ﺼ ﻋﻤﻮﻡ ﻳﺔ ﺍﻟﺒﻘﺮﺓ ﻻ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺍ ﻔﻬـﻮﻡ‬ ‫ﺼﱠ‬‫ﺃﻭ ﻤﺎ ﻗﻮﻟﻪ ﺃﻥ ﻳﺔ ﺍ ﺎﺋﺪﺓ ﺧ ﱠ‬
‫ﻛﻤﺎ ﺳﺒ ﺑﻴﺎﻧﻪ ﺎ ﻳﻐ ﻋﻦ ﺇﻋﺎﺩﺗﻪ‪ ،‬ﻟﻜﻦ ﻳﺸﻔﻊ ﻟﻪ ﺃﻧﱠﻪ ﺫﻛﺮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺣﺘﻤﺎﻝ ﺗﻔـﺴﲑﺍ‬
‫ﻟﻘﻮﻝ ﻣﺎﻟﻚ ﰲ ﺍ ﻮ ﺄ ﰲ ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑ ﻳﺔ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﺐ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍ ﻦ ﺃﺧﺮ‪ ،‬ﻛﻤﺴﺄﻟﺔ ﺣﻜﻢ ﺻـﻴﺪ‬ ‫ﻭﺍﻟﺜﺎ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﻔﻘﻬﻲ ُﻳﺸﻐ ُ‬
‫ﺍﻟﻜﺘﺎ ﺍﻟ ﺳﺒﻘ ‪ ،‬ﻻﻧﻄﻼ ﻭﺻ ﺍﻟﺸﺮﻙ ﻋﻠﻴﻪ ﺃﻳﻀﺎ‪ ،‬ﻓﺘﺄ ﱠﻣﻞ!‪.‬‬

‫ﺮ‬ ‫ﺍﳌﺴ ﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﺛﺒﻮﺕ ﺍﳋﻴﺎﺭ ﻟ ﻣﺔ ﺇﺫﺍ ﻋﺘﻘ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺒﻮ ﺍ ﻴﺎﺭ ﻟ ﻣﺔ ﺇﺫﺍ ﻋﺘﻘ ﲢ ﺣُﺮ‪ ،‬ﻓﻤﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‬
‫‪2‬‬
‫ﻭﺃ ﺪ ﺃﱠﻧﻪ ﻻ ﺧﻴﺎﺭ ﺎ‪ 1،‬ﻭﻣﺬﻫﺐ ﺃ ﺣﻨﻴﻔﺔ ﺒﻮ ﺍ ﻴﺎﺭ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻼ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ]:‬ﻭﻻ ﺗﻨ ِﻜ ُﻮﺍ ﺍﻟﻤُﺸﺮِﻛﺎ ِ ﺣﺘﱠـﻰ ﻳُـ ِﻣ ﱠﻦ‪ ،[...‬ﺭﻗـﻢ‬
‫‪.5285‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.5 :‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(129/5‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(58/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 141 ،‬ﻭ‪ 142‬ﻭ‪.184‬‬

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‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟ ﺍﺳﺘﺪﻝ ﺑﻪ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻷﻭﱠﻝ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ‪ τ‬ﰲ ﺍﻷﻣﺔ ﺗﻜـﻮﻥ‬
‫ﲢ ﺍﻟﻌﺒﺪ ﻓﺘﻌﺘ ‪ " :‬ﺇﻥ ﺍﻷﻣﺔ ﺎ ﺍ ﻴﺎﺭ ﻣﺎ ﺴﱠﻬﺎ "‪ 3،‬ﺃﻧﱠﻪ ﻳﻘﺘﻀﻰ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﻧﻬﺎ ﺇﺫﺍ‬

‫‪4‬‬
‫ﻛﺎﻧ ﲢ ﺍﳊﺮ ﺃﻥ ﻻ ﺧﻴﺎﺭ ﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺃ ﻞ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﺃﺻ ﺎﺑﻪ‪ ،‬ﻭﺇﻧﱠﻤﺎ‬
‫ﺣﻜﺎﻩ ﺍﺳﺘ ﻨﺎﺳﺎ؛ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺃﻛﺜﺮ ﺃﺻ ﺎﺑﻪ ﺘ ﺑﻪ‪ ،‬ﻟﻜﻨﱠﻪ ﺻﺮ ﺑﺒﻄﻼﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻣﻦ ﺗﻌﻠ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﻋﻨﺪﻩ ﺃﱠﻧﻬﺎ ﺇﺫﺍ ﻛﺎﻧ ﲢ ﺍﳊﺮ ﺃﻥ ﻻ ﺧﻴﺎﺭ ﺎ‪ ،‬ﻭﻫﻮ ﻣـﺬﻫﺐ‬
‫ﻣﺎﻟﻚ ﻭﺇﻥ ُﻳﻘﻞ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺗﺒﺔ ﺍﻟ ﲢﺼﻞ ﺎ ﺑﺎﳊﺮﻳﺔ ﻓـﻮ ﺭﺗﺒـﺔ‬
‫‪5‬‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺄﻭﺟﺐ ﺎ ﺫﻟﻚ ﺍ ﻴﺎﺭ‪."...‬‬
‫‪6‬‬
‫ﺃﻣﱠﺎ ُﻋﻤﺪﺗﻪ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻬﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪" :τ‬ﺭﺃﻳﺘﻪ ﻋﺒﺪﺍ؛ ﻳﻌ ﺯﻭﺝ ﺑﺮﻳﺮﺓ"‪،‬‬
‫ﻭﺭﺟ ﻪ ﻋﻠﻰ ﺣﺪﻳ ﻋﺎﺋﺸﺔ ‪ τ‬ﻭﻓﻴﻪ ﺃﻥ ﺯﻭﺟﻬﺎ ﻛﺎﻥ ﺣ ﱠﺮﺍ‪ 7،‬ﻓﻘـﺎﻝ‪" :‬ﺭﻭﺍﻳﺘﻨـﺎ ﺃﻭﱃ؛ ﻷﻥ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺗ ﺮ ﰲ ﺍ ﻴﺎﺭ ﻭ ﺘﺺ ﺑﻪ‪ ،‬ﻭﺍﳊﺮﻳﺔ ﻻ ﺗ ﺮ ﰲ ﺍ ﻴﺎﺭ ﻋﻨﺪﻧﺎ ﻭﻻ ﻋﻨﺪﻛﻢ؛ ﻓـﺎﻟﺘﻌﻠ‬
‫‪8‬‬
‫ﺑﺎﻟﺮﻭﺍﻳﺔ ﺍ ﺮﺓ ﺃﻭﱃ"‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(91/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(441/4‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(444/4‬ﺍﺑﻦ‬
‫ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪(591/7‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(641/2‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(402/3‬‬
‫‪ 3‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻼ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍ ﻴﺎﺭ‪ ،‬ﺭﻗﻢ ‪ .26‬ﻭﻗﺎﻝ ﻣﺴﻌﺪ ﻛﺎﻣﻞ ‪ :‬ﺳﻨﺪﻩ ﺻ ﻴﺢ‪.‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(287/5‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(407/9‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(287/5‬‬
‫‪ 6‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻼ ‪ ،‬ﺑﺎﺏ ﺧﻴﺎﺭ ﺍﻷﻣﺔ ﲢ ﺍﻟﻌﺒﺪ‪.5280 ،‬‬
‫ﻭﺑﺮﻳﺮﺓ ﺻ ﺎﺑﻴﺔ ﺟﻠﻴﻠﺔ ﻣﻮﻻﺓ ﺃﻡ ﺍ ﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻛﺎﻧ ﺯﻭﺟﺔ ﻐﻴ ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺗﺎﺭﻳ ﻭﻓﺎ ﺎ‪.‬‬
‫ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(124/4‬ﺍﺑﻦ ﺍﻷ ﲑ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ،(43/7‬ﺭﻗﻢ ‪.6770‬‬
‫‪ 7‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻼ ‪ ،‬ﺑﺎﺏ ﻻ ﻳﻜﻮﻥ ﺑﻴﻊ ﺍﻷﻣﺔ ﻼﻗﺎ‪. 5279 ،‬‬
‫‪ 8‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪126 ،‬ﻭ ‪ ،230‬ﻭﺍ ﻨﺘﻘﻰ )‪ (282/5‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪.(756/2‬‬

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‫ﻭﻗ ﱠﻮ ﺍﻟﱠﻨﻘﻞ ﺑﺄﻥ ﺍﻟﻌﻠﺔ ﰲ ﺒﻮ ﺍ ﻴﺎﺭ ﻫﻲ ﺍﻹﺟﺒﺎﺭ ﻋﻠﻰ ﻧﻜﺎ ﺍﻟﻌﺒـﺪ‪ ،‬ﻭﻭﺟﻬـﻪ ﺃﻥ‬
‫ﺍﳊﺮﻳﺔ ﺃﺭﻓﻊ ﻣﻦ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻓﻠﻴ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺣ ﱠﺮﺓ ﺇﻻ ﺑﺒﻴﺎﻥ ﺃﻣﺮﻩ‪ ،‬ﻓﻠﻮ ﻏ ﱠﺮﻫﺎ ﺒ ﺎ‬
‫‪1‬‬
‫ﺍ ﻴﺎﺭ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺍﻷﻣﺔ ﺇﺫﺍ ﻋﺘﻘ ﺍﺭﺗﻔﻌ ﺭﺗﺒﺔ ﻋﻨﻪ ﻓ ُ ﱠ ﺎ ﺍ ﻴﺎﺭ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﻧﻔﻘﺔ ﺍﳌﺒﺘﻮﺗﺔ ﺍﻟﺒﺎﺋﻦ ﺍﳊﺎﺋﻞ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣـﻦ ﺍ ﺎﻟﻜﻴﺔ ﻭ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﺃﱠﻧـﻪ ﻻ ﻧﻔﻘﺔ ﻟﻠﻤﺒﺘﻮﺗﺔ‬

‫‪3‬‬
‫ﺍﳊﺎﺋﻞ‪ 2،‬ﻭﺧﺎﻟﻔ ﺍﳊﻨﻔﻴﺔ ﻓﻘﻀﻮﺍ ﺑﻮﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺬﻫﺒﻬﻢ ﺑﻘﻮﻝ ﺍﷲ ‪] :Ι‬ﻭﺇ ﻛﻦ ﺃﻭﻻﺕ ﻤﻞ ﻓ ﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺘ‬
‫ﻳﻀﻌﻦ ﻤﻠﻬﻦ [‪ 4،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍ ﻳﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪..." :‬ﻷﻧﱠﻪ ﺇﺫﺍ ﻭﺟﺐ ﻄﻠﻘﺔ‬
‫‪5‬‬
‫ﺑﺼﻔﺔ ﻧﻔﻘﺔ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﱠﻪ ﻻ ﲡﺐ ﻧﻔﻘﺔ ﻦ ﻛﺎﻥ ﰲ ﻏﲑ ﺻﻔﺘﻬﺎ ﻣﻦ ﺍ ﻄﻠﻘﺎ "‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﺍﳉﻤﻬﻮﺭ ﰲ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﻧﻔ ﺍﻟﻮﻗ ﰲ ﺍﺳﺘﻨﺎﺩﻫﻢ ﺇﱃ ﺩﻟﻴـﻞ‬
‫ﺍ ﻄﺎﺏ ﻓﺄ ﻞ ﺫﻛﺮﻩ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻨﻄﻮ ﺍ ﻳﺔ ﰲ ﺇ ﺒﺎ ﺍﻟﻨﻔﻘﺔ ﻟﻠ ﺎﻣﻞ‪ ،‬ﺃﻣﺎ ﺍﳊﺎﺋﻞ ﻓﻤﺄﺧـﺬﻩ‬
‫ﰲ ﻧﻔﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻨﻬﺎ ﻣﺎ ﻳﺄ ‪:‬‬
‫ﺃ ــ ﻗﻮﻟﻪ ‪" : ρ‬ﻟﻴ ﻟﻚ ﻋﻠﻴﻪ ﻧﻔﻘﺔ"‪ 6،‬ﻭﻫﺬﺍ ﺑﻴﻦ ﰲ ﺃﻥ ﺍ ﻄﻠﻘﺔ ﺍ ﺒﺘﻮﺗﺔ ﺍﳊﺎﺋﻞ ﻻ ﻧﻔﻘﺔ‬
‫‪7‬‬
‫ﺎ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 282/5‬ﻭ‪ ،(287‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(92/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(441/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(136/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(289/9‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(253/5‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(614/3‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(419/3‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻟﻄﻼ ‪.6 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(262/1‬‬
‫‪ 6‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻼ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻧﻔﻘﺔ ﺍ ﻄﻠﻘﺔ‪ ،‬ﺭﻗﻢ ‪ ،67‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄـﻼ ‪ ،‬ﺑـﺎﺏ‬
‫ﺍ ﻄﻠﻘﺔ ﻼ ﺎ ﻻ ﻧﻔﻘﺔ ﺎ‪ ،‬ﺭﻗﻢ ‪ ،1480‬ﻣﻦ ﺣﺪﻳ ﻓﺎ ﻤﺔ ﺑﻨ ﻗﻴ ‪.‬‬
‫‪ 7‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (388/5‬ﻭﺍ ﻨﻬﺎﺝ‪.83 ،‬‬

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‫ﺏ ـ ﺃﻥ ﺍﻟﻌﻠﺔ ﰲ ﺒﻮ ﺍﻟﻨﻔﻘﺔ ﻫﻲ ﺍﻟﺘﻤﻜﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺗﺴﻘ ﺑﺎﻟﻨﺸﻮﺯ‪ ،‬ﻭﺍ ﺒﺘﻮﺗﺔ ﻻ‬
‫‪1‬‬
‫ﻜﻦ ﻟﻠﺰﻭﺝ ﻣﻨﻬﺎ ﻓﻴﺴﺘﻠﺰﻡ ﻫﺬﺍ ﺳﻘﻮ ﻧﻔﻘﺘﻬﺎ‪.‬‬
‫ﻭﺍﺳﺘﺪﻻﻟﻪ ﺬﻩ ﺍﻷﺩﻟﺔ ﻣﺼﲑ ﻣﻨﻪ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﺍﳌﻘﺪﺍﺭ ﺍ ﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﺮﺿﺎ ﺍﻟﺬﻱ ﻳﺜﺒ ﺑﻪ ﺍﻟﺘ ﺮ ‪ ،‬ﻓﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‬
‫ﺇﱃ ﺒﻮ ﺍﳊﺮﻣﺔ ﻄﻠ ﺍﻟﺮﺿﺎ ‪ 2،‬ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﰲ ﺻـ ﻴﺢ ﺍ ـﺬﻫﺐ ﺇﱃ ﺃﻥ‬
‫‪3‬‬
‫ﺭﺿﻌﺎ ﻓﺼﺎﻋﺪﺍ‪.‬‬ ‫ﺍ ﻘﺪﺍﺭ ﺍ ﺮﻡ ﻫﻮ‬
‫ﻭﻋﻤﺪﺓ ﺃﺻ ﺎﺏ ﺍ ﺬﻫﺐ ﺍﻟﺜﺎ ﺣﺪﻳ ﻋﺎﺋﺸﺔ ‪" :τ‬ﻛﺎﻥ ﻓﻴﻤﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮ ﻥ ﻋـﺸﺮ‬
‫ﻧﺴ ﻦ ﻤ ﻣﻌﻠﻮﻣﺎ ‪ ،‬ﻓﺘﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻭﻫ ﱠﻦ ﳑﱠﺎ ﻳﻘـﺮﺃ ﻣـﻦ‬ ‫ﺭﺿﻌﺎ ﻣﻌﻠﻮﻣﺎ‬
‫‪5‬‬
‫ﺍﻟﻘﺮ ﻥ"‪ 4،‬ﻓﻘﺪ ﺩﻝ ﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﻓﻴﻪ ﺃﻥ ﺍﻟﺘ ﺮ ﻻ ﻳﺜﺒ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍ ﻤ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺎﻟﻚ ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺃﺳﺎﺳﺎ ﺑﻌﻤﻮﻡ ﻗـﻮﻝ ﺍﷲ‬
‫‪1‬‬
‫‪] :Υ‬ﻭﺃﻣﻬﺎﺗﻜﻢ ﺍﻟﻠﺎﺗﻲ ﺃﺭﺿﻌﻨﻜﻢ [‪ 6،‬ﻭﺃﱠﻳﺪﻩ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 29 ،‬ﻭﺍ ﻨﺘﻘﻰ)‪ ،(388/5‬ﻭﻟﻠﻔﺎﺋﺪﺓ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺍ ﻨﻜﺮﻳﻦ ﻟﻠﻤﻔﻬﻮﻡ‪ ،‬ﻭﻗـﺪ ﻭﺍﻓـ‬
‫ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺑﻮﺟﻪ ﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﻣﻨﺎ ﺍﻟﻨﻔﻘﺔ ﻋﻨﺪﻩ ﻫﻮ ﺍﻟﻨﻜﺎ ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﻘﻄﻊ ﻣﻠﻚ ﺍﻟﻨﻜﺎ ﰲ ﺍ ﺒﺘﻮﺗﺔ‬
‫ﺳﻘﻄ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﺜﻨﻴ ﺍﳊﺎﻣﻞ ﻟﻮﺭﻭﺩ ﺍﻟﻨﺺ‪ ،‬ﻭﺑﻘﻴ ﺍﳊﺎﺋﻞ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻨﻔﻲ‪ .‬ﺍﻧ ﺮ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪.271 ،‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(71/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(274/4‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉـﺎﻣﻊ ﻷﺣﻜـﺎﻡ ﺍﻟﻘـﺮ ﻥ‬
‫)‪ ،(94/5‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(405/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺍ ﻤﻮ )‪ ،(66/20‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(193/9‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎ ‪ ،‬ﺑﺎﺏ ﺟﺎﻣﻊ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺭﻗﻢ ‪ ،17‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺿـﺎ ‪ ،‬ﺑـﺎﺏ‬
‫ﺍﻟﺘ ﺮ ﻤ ﺭﺿﻌﺎ ‪ ،‬ﺭﻗﻢ ‪.1452‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(23/6‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪.(72/3‬‬
‫‪ 6‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.23 :‬‬

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 ‫ﺃﻣﱠﺎ ﺣﺪﻳ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﻘﺪ ﺃﺟﺎﺏ ﻋﻨﻪ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ ﺃﱠﻧﻪ ﻟﻮ ﺃ ﺒ ﻗﺮ ﻧﺎ‪ ،‬ﻟﻜﺎﻥ ﻗﺮﺍﺀﺓ ﺷﺎﺫﺓ ﻭﺍﻟﺼ ﻴﺢ ﺃﻧﱠﻬﺎ ﻟﻴﺴ ﺠﺔ؛ ﻷﻥ‬
‫‪2‬‬
‫ﺍﻟﻘﺮ ﻥ ﻻ ﻳﺜﺒ ﺑﺎ ﺣﺎﺩ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﻋﺪﻡ ﺒﻮ ﺍﳊﻜﻢ ﺍ ﺴﺘﻔﺎﺩ ﻣﻨﻪ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﱠﻪ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺻ ﱠﺔ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘ ـﺮ‬
‫ﻓﻴﻤﺎ ﺩﻭﻥ ﺍ ﻤ ﻣﻦ ﺮﻳ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ‪..." :‬ﻭﻻ ﻳﺪﻝ ﺃﻥ ﻣـﺎﺩﻭﻥ ﺍﻟﻌـﺸﺮﺓ ﻻ‬
‫ﺮﻣﻦ‪ ،‬ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﻗﺮﺭﻧﺎ ﺃﻻ ﻧﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻛﻨﺎ ﻧﻘﻮﻝ ﺑﻪ ﺼـﺼﻨﺎﻩ‬
‫‪3‬‬
‫ﻭﻋﺪﻟﻨﺎ ﻋﻨﻪ ﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﺩﻟﺘﻨﺎ"‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﻳﱠﺘﻀﺢ ﺃﻻ ﻧﻜﲑ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ؛ ﻷﻧﱠﻪ ﺍﻟﺘﺰﻡ ﺎ ﺃﺻﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﻨ‬
‫ﺧﺬ ﻋﻠﻴﻪ ﺍﺣﺘﺠﺎﺟﻪ ﺑﻨﻔ ﻫﺬﺍ ﺍﳊﺪﻳ ﺍﻟﺬﻱ ﺭ ﱠﺩﻩ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻌﺮ ﺇ ﺒﺎﺗﻪ ﻧﺴ ﺍﻟﺘﻼﻭﺓ ﻣﻊ‬
‫‪4‬‬
‫ﺑﻘﺎﺀ ﺍﳊﻜﻢ‪ ،‬ﻓﻜﻴ ﻟﻪ ﺃﻥ ﺘ ﱠ ﺎ ﻻ ﻳﺴﺘﺪﻝ ﺑﻪ ! ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻟ ﺔ ﻋﺸﺮﺓ‪ :‬ﻫﻞ ﺍﻟ ﻤﺮﺓ ﲑ ﺍﳌ ﺑﻮﺭﺓ ﻟﻠﺒﺎﺋﻊ ﺃﻡ ﺍﳌﺸﺘﺮ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﻣﻦ ﺑﺎ ﻼ ﻗﺪ ﺃﺑﺮ ‪ ،‬ﻓﺜﻤﺮ ﺎ ﻟﻠﺒﺎﺋﻊ ﺇﻻ ﺃﻥ ﻳﺸﺘﺮ‬
‫ﺍ ﺸﺘﺮﻱ‪ ،‬ﻭﺃﻥ ﺍﻟﺜﻤﺮﺓ ﻗﺒﻞ ﺍﻹﺑﺎﺭ ﻫﻲ ﻟﻠﻤﺸﺘﺮﻱ ﺑﻼ ﺷﺮ ‪ 5،‬ﻭﺧﺎﻟ ﺍﳊﻨﻔﻴﺔ ﰲ ﻫﺬﺍ ﻓ ﻜﻤﻮﺍ‬
‫‪6‬‬
‫ﺎ ﻟﻠﺒﺎﺋﻊ ﻗﺒﻞ ﺍﻹﺑﺎﺭ ﻭﺑﻌﺪﻩ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺬﻫﺒﻬﻢ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪" :ρ‬ﻣﻦ ﺑﺎ ﻼ ﻗﺪ ﺃﺑﺮ ‪ ،‬ﻓﺜﻤﺮ ـﺎ‬
‫ﻟﻠﺒﺎﺋﻊ ﺇﻻ ﺃﻥ ﻳﺸﺘﺮ ﻪ ﺍ ﺒﺘﺎ " ‪ 1،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ؛ ﺃﻧﱠﻪ ﺎ ﺣﻜﻢ ﺎ ﻟﻠﺒﺎﺋﻊ ﺑﻌﺪ ﺍﻹﺑﺎﺭ‬
‫‪2‬‬
‫ُﻋﻠِﻢ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﱠﻧﻬﺎ ﻟﻠﻤﺸﺘﺮﻱ ﻗﺒﻞ ﺍﻹﺑﺎﺭ ﺑﻼ ﺷﺮ ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪. (12/6‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 64 ،‬ﻭ‪ 75‬ﻭﺍ ﻨﺘﻘﻰ )‪ 124/2) ،(71/3‬ﻭ‪ ،(223‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜـﺎﻡ ﺍﻟﻘـﺮ ﻥ‬
‫)‪.(374/1‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(22/6‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(410/1‬ﻭﻗﺎﺭﻥ ﺑﺎﻟﺸﻨﻘﻴﻄﻲ‪ :‬ﺍ ﺬﻛﺮﺓ‪.71 ،‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(246/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(206/4‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(36/3‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪.(63/7‬‬

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 ‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻟﻜﻨﱠﻪ ﻳﻠﺘﻔ ﺭﺃﺳﺎ ﺇﱃ ﺍﺳﺘﺪﻻ ﻢ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﰲ‬
‫ﺍﳊﺪﻳ ‪ ،‬ﻭﻋﺪﻝ ﻋﻨﻪ ﺇﱃ ﺍﻟﻘﻴﺎﺱ؛ ﺣﻴ ﻗﺎﺱ ﺍﻟﺜﻤﺮﺓ ﻋﻠﻰ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻠ ؛ ﻓﻘﺎﻝ‪" :‬ﻭﺍﻟـﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻟﻪ ﺃﻥ ﺍﻟﺜﻤﺮﺓ ﻗﺒﻞ ﺍﻹﺑﺎﺭ ﻣﺴﺘﻜﱠﻨﺔ ﰲ ﺍﻟﺒﻴﻊ ﻣﻦ ﺃﺻﻞ ﺍ ﻠﻘﺔ‪ ،‬ﻓﻜﺎﻥ ﺗﺒﻌﺎ ﻟ ﺻﻞ ﰲ‬
‫‪3‬‬
‫ﺍﻟﺒﻴﻊ ﻛﺎﳊﻤﻞ ﰲ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﻟﻠ ﰲ ﺍﻟﻀﺮ "‪.‬‬
‫ﻭﺍﺳﺘﻨﺎﺩﻩ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﻭﺟﻴﻪ؛ ﺣ ﺃﻥ ﺍﻟﻘﺮﺍﰲ ﺍﺳﺘﻀﻌ ﺍﺣﺘﺠﺎﺝ ﺍ ﺎﻟﻜﻴﺔ ﺑﺎ ﻔﻬﻮﻡ ﺿ ﱠﺪ‬
‫ﺍﳊﻨﻔﻴﺔ ﻷﻧﱠﻬﻢ ﻻ ﻳﻌﺘ ﻭﻧﻪ ﺣﺠﱠﺔ‪ ،‬ﻭﻗ ﱠﻮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻴﺎﺱ ﺍﻟﺜﻤﺮﺓ ﻋﻠﻰ ﺍﳉﻨﲔ؛ ﺇﺫﺍ ﻬﺮ ﻟـﻦ‬
‫ﻳﺘﺒﻊ ﺍﻷﺻﻞ ﻭﺇﻻ ﺗﺒﻊ‪ ،‬ﺃﻭ ﺗُﻘﺎﺱ ﻋﻠﻰ ﺍﻟﻠ ﻗﺒﻞ ﺍﳊﻼﺏ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﻫﺬﻩ ﺍﻷﻗﻴﺴﺔ ﺃﻗﻮ ﻣـﻦ‬
‫‪4‬‬
‫ﻗﻴﺎﺳﻬﻢ ﺑﻜﺜﲑ‪ ،‬ﻟﻘﻮﺓ ﺟﻮﺍﻣﻌﻬﺎ ﻭﺿﻌ ﺟﻮﺍﻣﻌﻬﻢ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺮﺃﻱ ﺍﻟﺒﺎﺟﻲ ﺳﺪﻳﺪ ﻣﺴﻠﻜﺎ ﻭﻧﺘﻴﺠﺔ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺑﻴﻊ ﺍﻟ ﻤﺮﺓ ﺑﻌﺪ ﺑﺪﻭ ﺻﻼ ﻬﺎ ﺑﺸﺮ ﺍﻹﺑﻘﺎﺀ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻣﻄﻠﻘﺎ ﺑﻌﺪ ﺑﺪﻭ ﺍﻟﺼﻼ ‪ 5،‬ﻭﻣﻨﻌﺘﻪ ﺍﳊﻨﻔﻴﺔ‬
‫‪6‬‬
‫ﻭﺍﺷﺘﺮ ﻮﺍ ﻟﻠ ﻜﻢ ﻮﺍﺯﻩ ﺍﻟﻘﻄﻊ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﻟﺼ ﺔ ﻣﺬﻫﺒﻬﻢ ﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻰ ﻋﻦ ﺑﻴﻊ‬
‫ﺍﻟﺜﻤﺎﺭ ﺣ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ 1،‬ﺍﻟﺬﻱ ﺩﻝ ﻨﻄﻮﻗﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﳑﺘﺪ ﺇﱃ ﻏﺎﻳﺔ ﺑﺪﻭ ﺍﻟـﺼﻼ ‪،‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺮ ﺍ ﺎﻝ ﻳﺒﺎ ﺃﺻﻠﻪ‪ ،‬ﺭﻗﻢ ‪ ،9‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑـﺎﺏ‬
‫ﻣﻦ ﺑﺎ ﻼ ﻗﺪ ﺃﺑﺮ ‪ ،‬ﺭﻗﻢ ‪ ،2204‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺑﺎ ﻼ ﻋﻠﻴﻪ ﺮ‪ ،‬ﺭﻗـﻢ ‪ ،1543‬ﻣـﻦ‬
‫ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(246/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(157/5‬ﺍﻟﻘﺮ ‪ :‬ﺍ ﻔﻬـﻢ )‪ ،(398/4‬ﺍﺑـﻦ‬
‫ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ﻨﲑ )‪ ،(499/3‬ﺍ ﻦ‪ :‬ﺃ ﺮ ﺍﻻﺧﺘﻼ ‪ ،186 ،‬ﺻﺎﱀ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮ )‪.(612/1‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪. (142/6‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(157/5‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(205/3‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(222/4‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐـ ﺍ ﺘـﺎﺝ )‪،(40/3‬‬
‫ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(184/5‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(288/6‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(487/4‬‬

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‫ﻭﺩﻝ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺒﻴﻊ ﺑﺈ ﻼ ‪ ،‬ﻓﻤﻦ ﺍﺷﺘﺮ ﺍﻟﻘﻄﻊ ﻓﻘﺪ ﺧـﺎﻟ ﻣﻔﻬـﻮﻡ‬
‫‪2‬‬
‫ﺍﳊﺪﻳ ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬

‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻟﻜﻨﱠﻪ ُﻳﻌﺮﺝ ﺃﻟﺒﺘﺔ ﻋﻠﻰ ﺩﻟﻴـﻞ ﺍ ﻄـﺎﺏ‬
‫ﺍﻟﺬﻱ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ‪ ،‬ﻓﻌﺰ ﻋﻨﻪ ﺍﻟﺘﺰﺍﻣﺎ ﺑﻘﻮﻟﻪ ﺑﺒﻄﻼﻧﻪ‪.‬‬
‫ﺃﻣﱠﺎ ﻣﺴﺘﻨﺪﻩ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻬﻮ ﺍﻟﻘﻴﺎﺱ؛ ﺣﻴ ﻗﺎﺱ ﺟﻮﺍﺯ ﺍﻟﺒﻴﻊ ﺑﺸﺮ ﺍﻟﺘﺒﻘﻴﺔ ﻋﻠـﻰ‬
‫‪3‬‬
‫ﺍﻟﺒﻴﻊ ﻣﻊ ﺗﺄﺧﲑ ﺍﻟﻘﺒﺾ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳ ﻬﺮ ﺍﻧﺴﺠﺎﻣﻪ ﻣﻊ ﺃﺻﻮﻟﻪ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺑﻴﻊ ﺍﻟﺴﻨﺒﻞ ﺇﺫﺍ ﻳﺒ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺫﻫﺐ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭﺍ ﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﱃ ﺟـﻮﺍﺯ ﺑﻴـﻊ ﺍﳊـﺐ ﰲ‬
‫ﺳﻨﺒﻠﻪ‪ 4،‬ﻭﻣﻦ ﺃﺩﻟﺘﻬﻢ ﰲ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ‪" τ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻰ ﻋﻦ ﺑﻴﻊ‬
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‫ﺍﻟﻨ ﻞ ﺣ ﺗﺰﻫﻮ‪ ،‬ﻭﻋﻦ ﺍﻟﺴﻨﺒﻞ ﺣ ﻳﺒﻴﺾ ﻭﻳﺄﻣﻦ ﺍﻟﻌﺎﻫﺎ ‪ ،‬ـﻰ ﺍﻟﺒـﺎﺋﻊ ﻭﺍ ـﺸﺘﺮﻱ"‪،‬‬
‫ﻭﺍﻟﺘﻌﻠﻴ ﺑﺎﻟﻐﺎﻳﺔ ﻳﺪﻝ ﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﺎﻟ ﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴـﻊ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﺣ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،10‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،2194‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﺍﻟﺜﻤـﺎﺭ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺭﻗﻢ ‪ ،1534‬ﻣﻦ ﺣﺪﻳ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(205/3‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(185/5‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(148/6‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(207/3‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(328/4‬ﺍﺑﻦ ﺍ ﻤـﺎﻡ‪ :‬ﻓـﺘﺢ ﺍﻟﻘـﺪﻳﺮ‬
‫)‪ ،(293/6‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(225/4‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(184/5‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺑﻴﻊ ﺍﻟﺜﻤﺮﺓ ﺣ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺭﻗﻢ ‪ 1226‬ﻭﻗـﺎﻝ‪:‬‬
‫ﺣﺴﻦ ﺻ ﻴﺢ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﰲ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺭﻗﻢ ‪.3368‬‬

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‫ﺍﻟﺴﻨﺒﻞ ﺇﺫﺍ ﺍﺑﻴﺾ ﺃﻱ ﺍﺷﺘ ﱠﺪ ﻭﺃﻣﻦ ﺍﻟﻌﺎﻫﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪" :‬ﻓﻤﻔﻬﻮﻣﻪ ﺇﺑﺎﺣﺔ ﺑﻴﻌـﻪ ﺇﺫﺍ ﺑـﺪﺍ‬
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‫ﺻﻼﺣﻪ‪ ،‬ﻭﺍﺑﻴﺾ ﺳﻨﺒﻠﻪ"‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﺍﻷﺻﺢ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﺇﱃ ﻣﻨﻌﻪ‪ ،‬ﻟﻜﻮﻧﻪ ﻣﺴﺘﺘﺮﺍ ﻓﻴﻔﻀﻲ ﺇﱃ ﺍﻟﻐـﺮﺭ‪،‬‬
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‫ﻭ ﻠﻮﺍ ﻫﺬﺍ ﺍﳊﺪﻳ ﻋﻠﻰ ﻣﺎ ﻬﺮ ﻛﺎﻟﺸﻌﲑ ﻭ ﻮﻩ ﻌﺎ ﺑﲔ ﺍﻷﺩﻟﺔ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬

‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﳉﻮﺍﺯ ﻛﻤﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺫﻛﺮ ﺟﻮﺍﺯ ﺍﻟﺘﻌﻠ‬
‫ﰲ ﻫﺬﺍ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﳊﺪﻳ ‪ ،‬ﻓﻘﺎﻝ‪ ":‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺮﻳ ﺍﻟﻘﺎﺿﻲ ﺃ ﺑﻜﺮ ﰲ ﺗﻌﻠﻘﻪ ﺑﺪﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ ﰲ ﺍﻟﻐﺎﻳﺔ‪ 3،"...‬ﻭﻫﺬﺍ ﻞ ﻧ ﺮ ﻓﻘﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﺍﻟﺒﺎﻗﻼ ﺘ ﺑﺎﻟﻐﺎﻳﺔ ﻋﻠـﻰ ﺃﻧﱠﻬـﺎ‬
‫ﻣﻨﻄﻮ ﻻ ﻣﻔﻬﻮﻡ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻧﱠﻪ ﻋﻠ ﺍﻻﺣﺘﺠﺎﺝ ﺬﺍ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﺇ ﺎﺀ ﻣﻨـﻪ‬
‫ﺇﱃ ﻋﺪﻡ ﺍﺣﺘﺠﺎﺟﻪ ﺑﻪ‪ ،‬ﺃﻣﱠﺎ ﻋﻤﺪﺗﻪ ﻫﻮ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻬﻮ ﺍﻟﻘﻴﺎﺱ؛ ﻓﻤﺎ ﺟـﺎﺯ ﺑﻴﻌـﻪ ﺑﻌـﺪ‬
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‫ﺍﻟﻔﺮﻙ‪ ،‬ﺟﺎﺯ ﺑﻴﻌﻪ ﻗﺒﻞ ﺍﻟﻔﺮﻙ ﻛﺎﻟﺸﻌﲑ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﺮﺃﻳﻪ ﻣﺴﺘﻘﻴﻢ ﻣﻊ ﻣﺎ ﺃﺻﻠﻪ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺍﻻﺳﺘﻴﻔﺎﺀ ﰲ ﲑ ﺍﳌﻄﻌﻮﻡ ﻭﰲ ﲑ ﺍﳌﻜﻴﻞ ﻭﺍﳌﻮﺯﻭ ﻣﻨﻪ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﺷﺘﺮﺍ ﺍﻟﻘﺒﺾ ﰲ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﻤﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﺍﺷﺘﺮﺍ ﻪ ﰲ ﺍ ﻨﻘـﻮﻻ‬
‫ﻓﻘ ‪ 5،‬ﻭﺃ ﱠﻣﺎ ﻣﺎﻟﻚ ﻓﻘﺪ ﻗﺼﺮﻩ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ ﺍﻟﺮﺑﻮﻱ‪ ،‬ﻭﻋﻨﻪ ﰲ ﻏﲑ ﺍﻟﺮﺑﻮﻱ ﺭﻭﺍﻳﺘﺎﻥ؛ ﺃﺷﻬﺮ ﺎ‬

‫‪ 1‬ـ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(226/4‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(42/3‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(493/4‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(148/6‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(148/6‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍ ﻤﺎﻡ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ)‪ ،(510/6‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪.(411/4‬‬

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‫ﺍ ﻨﻊ ﰲ ﺍ ﻜﻴﻞ ﻭﺍ ﻮﺯﻭﻥ ﻓﻘ ‪ ،‬ﻭ ﺎ ﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍ ﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻬﻢ‪ 1،‬ﻭﻋ ﱠﻤﻢ ﺍﻟﺸﺎﻓﻌﻲ‬
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‫ﺍﳊﻜﻢ ﺑﺎ ﻨﻊ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺷﺎﺭﻛﻪ ﺃ ﺪ ﰲ ﺭﻭﺍﻳﺔ ﻗﻮﻳﺔ ﻋﻨﻪ ﺍﺧﺘﺎﺭﻫﺎ ﺑﻌﺾ ﺃﺻ ﺎﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘ ﱠ ﺍ ﺎﻟﻜﻴﺔ ﻟﻠﻤﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﺑﻘﻮﻟﻪ ‪" :ρ‬ﻣﻦ ﺍﺑﺘﺎ ﻌﺎﻣﺎ ﻓﻼ ﻳﺒﻌﻪ ﺣـ‬
‫ﻳﺴﺘﻮﻓﻴﻪ "‪ 3،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻨﻪ ﰲ ﻣﻮﺿﻌﲔ؛ ﺍﻷﻭﻝ ﻣﻔﻬـﻮﻡ ﺻـﻔﺔ ﻋﻠـﻰ‬
‫ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﺑﻪ ﻗﺼﺮﻭﺍ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ‪ ،‬ﻭﺍﻟﺜﺎ ﻣﻔﻬﻮﻡ ﻏﺎﻳﺔ ﻭﺑﻪ ﻗﺼﺮﻭﺍ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣـﺎ‬
‫ﺒ ﻟﻪ ﺣ ﺗﻮﻓﻴﺔ ﻭﻫﻮ ﺍ ﻜﻴﻞ ﻭﺍ ﻮﺯﻭﻥ ﻭﺍ ﻌﺪﻭﺩ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯﻭﺍ ﺑﻴﻊ ﺍﳉﺰﺍ ﻣﻦ ﺍﻟﻄﻌـﺎﻡ‬
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‫ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍ ﻗﺒﺾ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍ ﺸﻬﻮﺭﺓ ﰲ ﺍ ﺬﻫﺐ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻬﻢ‪ ،‬ﻭﺻ ﱠﺮ ﺑﺎﺳـﺘﻨﺎﺩ‬
‫ﺃﺻ ﺎﺑﻪ ﺇﱃ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻗﺼﺮﻫﻢ ﻟﻠ ﻜﻢ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ ﰲ ﺍ ﻮﺿﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﺷﺎﺭﺓ‬
‫ﺧﻔﻴﻔﺔ ﺇﱃ ﺗﻘﺪﻡ ﻛﻼﻣﻪ ﻋﻨﻪ ﺑﺒﻄﻼﻧﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺍ ﻮﺿﻊ ﺍﻟﺜﺎ ﻓﻘﺪ ﺍﺣﺘ ﻘﺘﻀﺎﻩ ﺭﺍﻏﻤﺎ‪ ،‬ﻭﺩﻭﻧﻚ ﻤﻞ ﻛﻼﻣﻪ ﻋﻦ ﺍﳊﺪﻳ ﰲ‬
‫ﺍ ﻮﺿﻌﲔ ﺣﻴ ﻗﺎﻝ‪ " :‬ﻓﻮﺟﻪ ﺫﻟﻚ ﺃﱠﻧﻪ ﺧﺺ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻌﺎﻡ ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻏﲑ ﺍﻟﻄﻌﺎﻡ‬
‫ﺎﻟ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ‪ ....‬ﻭﺍﻟﺜﺎ ﺃﱠﻧﻪ ﻻ ﻳﺘﻌﻠ ﺑﻪ‬
‫ﺍ ﻨﻊ‪ ،‬ﻭﺍﳊﺪﻳ ﺧﺎ ﰲ ﺍ ﻜﻴﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺣ ﺗﻮﻓﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ‪" :‬ﺣ ﻳـﺴﺘﻮﻓﻴﻪ"‪ ،‬ﻭ‬
‫ﻳﻘﻞ ﺣ ﻳﻨﻘﻠﻪ ﺃﻭ ﻳﺄﺧﺬﻩ‪ ،‬ﻓﻌﻠ ﻫﺬﺍ ﺍﳊﻜﻢ ﺎ ﺒ ﻟﻪ ﺣﻜﻢ ﺍﻻﺳـﺘﻴﻔﺎﺀ‪ ،‬ﻭﻫـﻮ ﺍ ﻜﻴـﻞ‬
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‫ﻭﺍ ﻮﺯﻭﻥ ﻭﺍ ﻌﺪﻭﺩ"‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎ ﻫﻮ ﻋﲔ ﺍﳊﻜﻢ ﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭ ﺘﻤﻞ ﺇﻳﺮﺍﺩﻩ ﻟﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘ ﻨﺎﺱ‪،‬‬
‫ﻭﻳ ﻳﺪﻩ ﻫﺬﺍ ﺇﺣﺎﻟﺘﻪ ﺇﱃ ﺃﺩﻟﺔ ﺃﺧﺮ ﻣﻦ ﻧﺼﻮ ﻭﺃﻗﻴﺴﺔ؛ ﻭﻟﻌﻞ ﻣﻦ ﺃﻭﺟﻬﻬﺎ‪ ،‬ﺃﱠﻧﻪ ﻳـﺮ ﺃﻥ‬
‫ﺍﻟﻨﻬﻲ ﺍﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﺒ ﻟﻪ ﺣﻜﻢ ﺍﻻﺳﺘﻴﻔﺎﺀ؛ ﻷﱠﻧﻪ ﻛﺎﻥ ﺍ ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺒﻴﻊ ﻗﺒـﻞ‬
‫ﺍﺳﺘﻴﻔﺎﺋﻪ ﺍ ﺴﺒﺐ ﺑﻪ ﺇﱃ ﺍﻟﺪﺭﻫﻢ ﺑﺎﻟﺪﺭﻫﻢ‪ ،‬ﻭﻟﺬﺍ ﺍﺧﺘﺺ ﺍﳊﻜﻢ ﺑﻪ‪ ،‬ﻭﺳﺒﺐ ﻭﺟﺎﻫﺘﻪ ﻛﻤﺎ ﺃﺷﺎﺭ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(197/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(134/5‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪.(235/4‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(9/3‬ﺍﻟﺒﺴﺎﻡ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﻼﻡ )‪.(648/2‬‬
‫‪ 3‬ـ ﺳﺒ ﺮﳚﻪ ﰲ ‪ 39‬ﻫﺎﻣﺶ ‪.2‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(134/5‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(197/3‬ﺍﻟﺒﺴﺎﻡ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﻼﻡ )‪.(650/2‬‬
‫‪ 5‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 272/6‬ﻭ‪.(278‬‬

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‫ﺇﻟﻴﻪ ﻫﻮ ﻧﻔﺴﻪ ﺃﻥ ﲢﻔ ﺃﺳﺒﺎﺏ ﺍﻷﺣﻜﺎﻡ ﻋﻮﻥ ﻋﻠﻰ ﻓﻬـﻢ ﻣﻌـ ﺍﳊﻜـﻢ ﻭ ﻋﻤﻮﻣـﻪ ﺃﻭ‬
‫‪1‬‬
‫ﺧﺼﻮﺻﻪ‪.‬‬
‫ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺍ ﻠ ﻣﻊ ﺩﻗﺘﻪ ﻻ ﳚﺪﻳﻪ ﰲ ﻫﺬﺍ ﺍ ﻘﺎﻡ؛ ﻷﻥ ﺍ ﺎﻟﻔﲔ ﻗﺪ ﺩﻟﻠﻮﺍ ﺑﺄﺣﺎﺩﻳ‬
‫ﺻ ﻴ ﺔ ﻋﻠﻰ ﺒﻮ ﺍﳊﻜﻢ ﺑﺎﻟﻘﺒﺾ ﰲ ﻛﻞ ﻣﺒﻴﻊ ﻣﻦ ﻋُﺮ ﺍﻟﺼ ﺎﺑﺔ‪ ،‬ﺑﻞ ﻭﺑﺄﻣﺮ ﻣﻦ ﺍﻟـﻨ‬
‫‪ρ‬؛ ﻓﻔﻲ ﺣﺪﻳ ﺯﻳﺪ ﺑﻦ ﺎﺑ ‪ ...." :τ‬ﺃﻥ ﺍﻟﻨ ‪ ρ‬ﻰ ﺃﻥ ﺗُﺒﺎ ﺍﻟﺴﻠﻊ ﺣﻴ ﺗﺒﺘﺎ ﺣ‬
‫‪2‬‬
‫ﻮﺯﻫﺎ ﺍﻟﺘﺠﺎﺭ ﺇﱃ ﺭﺣﺎ ﻢ"‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺒﺎﺟﻲ ﺃﻳﻀﺎ ﺑﺎﻟﻌﻤﻮﻡ ﰲ ﻗﻮﻝ ﺍﷲ ‪] :Ι‬ﻭﺃ ﻞ ﺍﻟﻠـﻪ ﺍﻟﺒﻴـﻊ ﻭ ـﺮﻡ‬
‫ﺍﻟﺮﺑﺎ[‪ 3،‬ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴﻊ ﻣﺎ ﺳﻮ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻓﻴﻪ ﺣ ﺗﻮﻓﻴﺔ ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍ ﺍﻟﻘﺒﺾ‪ ،‬ﻟﻜﻦ‬
‫ﺺ ﻣـﻦ‬ ‫ﻻ ﻣﻠﺘﺠﺄ ﻟﻪ ﺑﻪ؛ ﻷﻥ ﺍ ﺎ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭ ‪ ،‬ﻭﺃﺩﻟﺔ ﺍ ﺎﻟﻔﲔ ﺃﺧـ ﱠ‬
‫‪4‬‬
‫ﻋﻤﻮﻡ ﺍ ﻳﺔ ﺍ ﺬﻛﻮﺭﺓ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺃﻗﻴﺴﺘﻪ ﻛﻘﻴﺎﺳﻪ ﺑﻴﻊ ﻏﲑ ﺍ ﻄﻌﻮﻡ ﻋﻠﻰ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ ﺃﻭ ﻋﻠﻰ ﺑﻴﻊ ﻣﻨﺎﻓﻊ ﺍﻷﻋﻴﺎﻥ‬
‫ﰲ ﺍﻹﺟﺎﺭﺓ ﻭﺍﻟ ﳚﻮﺯ ﺑﻴﻌﻬﺎ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ﻓﻼ ﻠﻮﺍ ﻣﻦ ﻣﻘﺎﻝ ﻭﻫﻲ ﻓﺎﺳﺪﺓ ﺍﻻﻋﺘﺒﺎﺭ؛ ﻷﱠﻧﻬـﺎ‬
‫‪5‬‬
‫ﻣﻌﺎﺭﺿﺔ ﺑﺎ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﱠﻪ ﻻ ﺍﺟﺘﻬﺎﺩ ﰲ ﻣﻮﺭﺩ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﺄﺩﻟﺔ ﺍﻟﺒﺎﺟﻲ ﻓﻴﻬﺎ ﺿﻌ ‪ ،‬ﻭﻟﻌﻞ ﺃﻗﻮ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﺃﺻ ﺎﺑﻪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪،‬‬
‫ﻭﻫﻮ ﻻ ﻳﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺣﺪ ﻟﻪ ﺷﻴ ﺎ ﻣﻦ ﺍﻟﺘﺬﺑﺬﺏ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ‪.‬‬
‫ﺃﺿ ﺇﱃ ﻫﺬﺍ ﺃﻥ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ ﻋﺎ ﱠﻣﺔ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﻟﺒﺎﺟﻲ ﰲ ﻗﺼﺮﻩ ﻋﻠﻰ ﺍ ﻄﻌﻮﻡ ﺧﺎ ‪،‬‬
‫ﻭﺫﻛﺮ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻤﻮﻡ ﻻ ﺼﺼﻪ؛ ﻷﻥ ﻣﻦ ﺷﺮ ﺍ ﺼﺺ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﻓﻴﺎ‪ ،‬ﻭﺍﳉﺰﺀ‬
‫ﻻ ﻳﻨﺎﰲ ﺍﻟﻜﻞ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ ﺑﺎﻟﺘ ﺼﻴﺺ ﺎ ﺍﺳﺘﻘﺎﻡ ﻟﻪ ﺫﻟﻚ؛ ﻷﻧﱠﻪ ﺼﻴﺺ ﺑﺎ ﻔﻬﻮﻡ‪ ،‬ﻭﻫـﻮ ﻻ‬
‫‪6‬‬
‫ﻳﻘﻮﻝ ﺑﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ (379/6‬ﻭ)‪.(281/5‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﰲ ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﻮ ‪ ،‬ﺭﻗﻢ ‪ ،3499‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎ ‪.‬‬
‫‪ 3‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.275 :‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 448/2‬ﻭ‪ ،(379/6) (492‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪.(135/5‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ (673/2‬ﻭﺍ ﻨﺘﻘﻰ)‪ 273/6) (448/2‬ﻭ‪.(379‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ (135/5‬ﻭﺷﺮ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،172 ،‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪.515 ،‬‬

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‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺬﻱ ﻳﻨﺴﺠﻢ ﻣﻊ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺍ ﻔﻬﻮﻡ‪ ،‬ﺍﻟﻘﻮﻝ ﺑﺘﻌﻤﻴﻢ ﺍﺷﺘﺮﺍ ﺍﻟﻘﺒﺾ ﰲ‬
‫ﻛﻞ ﻣﺒﻴﻊ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﻣﻄﻞ ﺍﳌﻌﺴﺮ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺗﻔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺇﻧ ﺎﺭ ﺍ ﺪﻳﻦ ﺍ ﻌﺴﺮ ﺇﱃ ﺣﲔ ﻣﻴﺴﺮﺗﻪ‪ ،‬ﻭﺃﻥ ﺍ ﻌﺴﺮ ﻻ ُﻳﻌﺪ‬
‫‪1‬‬
‫ﺑﺘﺄﺧﺮﻩ ﻋﻦ ﺳﺪﺍﺩ ﺩﻳﻨﻪ ﺎ ﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺑﻘﻮﻝ ﺍﻟﻨ ‪" :ε‬ﱄ ﺍﻟﻮﺍﺟﺪ ُﻳ ﻞ ﻋﺮﺿﻪ ﻭﻋﻘﻮﺑﺘـﻪ"‪ 2،‬ﻓﻘـﺎﻝ‪:‬‬
‫"ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺪ ﺧﺎﺻﺔ‪ ،‬ﻓﻬﺬﺍ ﻳﺒﻴﻦ ﻟﻚ ﺃﻧﻪ ﻣﻦ ﻳﻜﻦ ﻭﺍﺟﺪﺍ ﻓﻠﻴ ﻋﻠﻴﻪ‬
‫‪3‬‬
‫ﺒ ﻭﻻ ﻏﲑﻩ ﺣ ﳚﺪ ﻣﺎ ﻳﻘﻀﻲ"‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺧﺮﻭﻥ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪" :ρ‬ﻣﻄﻞ ﺍﻟﻐ ﻠﻢ"‪ 4،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻧﱠﻪ‬
‫ﺩﻝ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ـ ﻭﺍﻟﺘﻘﻴﻴﺪ ﻓﻴﻪ ﺑﺎﻹﺿﺎﻓﺔ ـ؛ ﺃﻥ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻷﺩﺍﺀ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟ ﻠﻢ‪ ،‬ﻭﻣﻦ‬
‫ﻳﻘﻞ ﺑﺎ ﻔﻬﻮﻡ ﺃﺟﺎﺏ ﺑﺄﻥ ﺍﻟﻌﺎﺟﺰ ﻻ ﻳﺴ ﱠﻤﻰ ﻣﺎ ﻼ‪ ،‬ﻭﺃﻥ ﺍﻟﻐ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻪ ﻣﺎﻟﻪ ﻻ ﻳﺪﺧﻞ‬
‫‪5‬‬
‫ﰲ ﺍﻟ ﻠﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻳﺘﻤﺴﱠﻚ‬ ‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺇﱃ ﻣﺎ ﺍﺗﻔ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﰲ ﻧﻔ ﺍﻟﻮﻗ‬
‫ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺍﳊﺪﻳ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻭﻭﺻﻔﻪ ﺑﺎﻟ ﻠﻢ ﺇﺫﺍ ﻛـﺎﻥ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ )‪ ،(91/4‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(160/8‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(581/1‬‬

‫‪ 2‬ـ ﺳﺒ ﺮﳚﻪ ﰲ ‪ 93‬ﻫﺎﻣﺶ ‪.4‬‬
‫‪ 3‬ـ ﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﻏﺮﻳﺐ ﺍﳊﺪﻳ )‪.(175/2‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﻟﺒﻴﻮ ‪ ،‬ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻮﻝ‪ ،‬ﺭﻗﻢ ‪ ،86‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﺍﳊﻮﺍﻟﺔ‪ ،‬ﺑﺎﺏ ﺍﳊﻮﺍﻟﺔ‪ ،‬ﺭﻗﻢ ‪،2287‬‬
‫ﻭﻣﺴﻠﻢ ﰲ ﺍ ﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ ﲢﺮ ﻣﻄﻞ ﺍﻟﻐ ﻭﺻ ﺔ ﺍﳊﻮﺍﻟﺔ‪ ،‬ﺭﻗﻢ ‪ ،1564‬ﻣﻦ ﺣﺪﻳ ﺃ ﻫﺮﻳﺮﺓ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(466/4‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(696/2‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺷﺮ ﺍﻟﻜﻮﻛﺐ ﺍ ـﻨﲑ‬
‫)‪ ،(499/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(241/9‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﻣﻨﻊ ﺍ ﻮﺍﻧﻊ‪ ،513 ،‬ﺍﳉﺰﺭﻱ‪ :‬ﻣﻌﺮﺍﺝ ﺍ ﻨﻬﺎﺝ )‪.(281/1‬‬

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 ‫ﻏﻨﻴﺎ ﺧﺎﺻﺔ‪ ،‬ﻭ ﻳﺼﻔﻪ ﺑﺬﻟﻚ ﻣﻊ ﺍﻟﻌﺴﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪] :‬ﻭﺇ ﻛﺎ ﺫﻭ ﻋﺴﺮﺓ ﻓﻨ ﺮﺓ ﺇﻟـ‬
‫ﻣﻴﺴﺮﺓ [‪." 1،‬‬
‫‪2‬‬

‫ﻭﻣﻌ ﻫﺬﺍ ﺃﻧﱠﻪ ﻳﺮ ﺃﻥ ﻏﺎﻳﺔ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳ ﻫﻮ ﺍﻟﻮﺻ ﺑﺎﻟ ﻠﻢ ﻟﻠﻤﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻏﻨﻴﺎ ﺧﺎﺻﺔ‪ ،‬ﺃﻣﱠﺎ ﺍ ﻌﺴﺮ ﻓﻘﺪ ﺍﺳﺘﻨﺒ ﺣﻜﻤﻪ ﺑﺪﻟﻴﻞ ﻣﻨﻔﺼﻞ؛ ﻭﻫﻲ ﺍ ﻳﺔ ﺍ ﺬﻛﻮﺭﺓ ﰲ ﻧـﺺ‬
‫ﻛﻼﻣﻪ‪ ،‬ﻓﻘﺪ ﺩﻟ ﺍ ﻳﺔ ﻨﻄﻮﻗﻬﺎ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺇﻧ ﺎﺭ ﺍ ﻌﺴﺮ‪ ،‬ﻭﻫﻮ ﻳﺪﻝ ﻋﻠـﻰ ﺃﻥ ﻣﻄـﻞ‬
‫ﺍ ﻌﺴﺮ ﻟﻴ ﻠﻤﺎ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﰲ ﺇﻧ ﺎﺭﻩ ﺇﻋﺎﻧﺔ ﻟﻪ ﻋﻠﻰ ﺍ ﻌﺼﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﺑﻄﻞ ﺍﻟـﻼﺯﻡ ﺗﻌـ ﱠﺪ‬
‫ﺍﻟﺒﻄﻼﻥ ﺇﱃ ﻣﻠﺰﻭﻣﻪ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻣﻨﺔ ﻋﺸﺮﺓ‪ :‬ﻜﻢ ﺍﻹ ﺎﻟﺔ ﻋﻠ ﺍﳌﻔﻠ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬـﺎﺀ ﰲ ﺣﻜﻢ ﺭﺟﻮ ﺍ ﺎ ِﻝ ﻋﻠﻰ ﺍ ﺎ ِﻝ ﻋﻠﻴﻪ ﺇﺫﺍ ﻏ ﱠﺮ ُﻩ ﻓﺄﺣﺎﻟـﻪ ﻋﻠـﻰ‬
‫‪4‬‬
‫ﻣﻔﻠ ‪ ،‬ﻓﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﺇﱃ ﺃﻥ ﻟﻪ ﺍﻟﺮﺟﻮ ﻋﻠﻴﻪ‪ 3،‬ﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍ ﺎﻟﻜﻴﺔ ﺬﻫﺒﻬﻢ ﺑﻘﻮﻝ ﺍﻟﻨ ‪..." :ρ‬ﻭﺇﺫﺍ ﺃﺗﺒﻊ ﺃﺣـﺪﻛﻢ ﻋﻠـﻰ ﻣﻠـ‬
‫ﻓﻠﻴﺘﺒﻊ"‪ 5،‬ﻭﺃﺣﺪ ﺃﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻥ ﺍﻟﺘﻌﻠﻴ ﺑﻮﺻ ﺍ ﻼﺀﺓ ﺩﻝ ﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻓﻴﻪ؛ ﻋﻠﻰ‬
‫‪6‬‬
‫ﺃﱠﻧﻪ ﺇﺫﺍ ﺃﺣﺎﻟﻪ ﻋﻠﻰ ﻏﲑ ﻣﻠﻲﺀ ﳚﺐ ﻋﻠﻴﻪ ﻗﺒﻮﻝ ﺍﳊﻮﺍﻟﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺍﺑﺘﺪﺍﺀ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻳﺸﺘﺮ ﰲ ﺻ ﱠﺔ ﺍﳊﻮﺍﻟﺔ ﺍ ﻼﺀﺓ ﰲ ﺍ ﺎﻝ ﻋﻠﻴﻪ؛ ﻷﻥ‬
‫ﺍﳊﺪﻳ ﺍﻟﺴﱠﺎﺑ ﺩﻝ ﻋﻨﺪﻩ ﻋﻠﻰ ﺃﻥ ﺍ ﻘﺼﺪ ﻣﻦ ﺷﺮ ﻴﺔ ﺍ ﻼﺀﺓ ﺣﻔ ﻣﺎﻝ ﺍ ﺎﻝ ﻣﻦ ﺍﻟﺘﻠ ‪،‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.280 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(451/6‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(103/4‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘـﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴـﺔ‪ ،243 ،‬ﺍﻟﻘـﺮﺍﰲ‪ :‬ﺍﻟـﺬﺧﲑﺓ‬
‫)‪.(249/9‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪ ،(521/3‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(203/3‬‬
‫‪ 5‬ـ ﺳﺒ ﺮﳚﻪ ﻗﺮﻳﺒﺎ‪ 175 ،‬ﻫﺎﻣﺶ ‪.1‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺴﺎﻡ ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﻼﻡ )‪.(694/2‬‬

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‫ﻓﻠﻮ ﺒ ﻟﻪ ﺍﻟﺮﺟﻮ ﻋﻠﻰ ﺍ ِﻴﻞ ﺣﺎﻝ ﺗﻌﺬﺭ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍ ﺎ ِﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣُﺘـﺼﻮﱠﺭ‬
‫ﰲ ﻏﲑ ﺣﺎﻝ ﺍﻟﺘﻐﺮﻳﺮ‪ ،‬ﻳﻜﻦ ﻻﺷﺘﺮﺍ ﺍ ﻼﺀﺓ ﰲ ﺍﳊﺪﻳ ﻣﻦ ﻣﻌ ؛ ﻷﻥ ﺣـ ﱠ ﺍ ـﺎﻝ ﻻ‬
‫ﻳﻔﻮ ﺳﻮﺍﺀ ﻛﺎﻧ ﺍﻹﺣﺎﻟﺔ ﻋﻠﻰ ﻣﻠﻲﺀ ﺃﻭ ﻏﲑﻩ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺎﻝ ﻟﻼﺳﺘﻬﺠﺎﻥ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻳﻮﺍﻓ ﻣﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ‪ ،‬ﻣـﻊ‬
‫ُﻣ ﺎﻟﻔﺘﻪ ﻢ ﰲ ﻣﺴﻠﻚ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻧﱠﻪ ﻳﺮ ﺃﻥ ﻣﻦ ﻏﺮﺭ ﺑﻪ ﻓﺄ ِﺣﻴﻞ ﻋﻠﻰ ﻣﻔﻠ ‪،‬‬
‫ُﺣ ﱠ ﻟﻪ ﺍﻟﺮﺟﻮ ﻋﻠﻰ ﻣﻦ ﻏ ﱠﺮﻩ‪ ،‬ﻻ ﺍﺳﺘﻤﺪﺍﺩﺍ ﺬﺍ ﺍﳊﻜﻢ ﻣﻦ ﺩﻻﻟﺔ ﻣﻔﻬﻮﻡ ﺍﻟـﺼﻔﺔ‪ ،‬ﻭﺇﱠﻧﻤـﺎ‬
‫ﻻ ﺮﺍﻡ ﺷﺮ ﺍ ﻼﺀﺓ ﰲ ﺍ ﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻷﻥ ﺍﻹﻓﻼﺱ ﻋﻴﺐ ﻳُﻌﻄﻲ ﻟﻠ ُﻤ ﺎﻝ ﺍﻟﺮﺟـﻮ ﻋﻠـﻰ‬
‫ﺍ ِﻴﻞ ﻛﺴﺎﺋﺮ ﺍﻟﻌﻴﻮﺏ‪ 1،‬ﻭﻋﻠﻴﻪ ﻓﻤﻮﻗ ﺍﻟﺒﺎﺟﻲ ﺳﻠﻴﻢ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪ :‬ﻫﻞ ﻳﻀﻤﻦ ﺃﺻﺤﺎﺏ ﺍﳌﺎﺷﻴﺔ ﻣﺎ ﺃﺻﺎﺑﺘﻪ ﻣﺎﺷﻴﺘﻬﻢ ﺎﺭﺍ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﺎ ﺃﻓﺴﺪﺗﻪ ﺍ ﻮﺍﺷﻲ‪ ،‬ﻓﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟـﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻥ ﺍﻟـﻀﻤﺎﻥ ﻻ‬
‫‪3‬‬
‫ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻠﻴﻞ‪ 2،‬ﻭﻗﻀﻰ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺑﻌﺪﻡ ﺍﻟﻀﻤﺎﻥ ﻟﻴﻼ ﻭ ﺎﺭﺍ‪.‬‬
‫ﻭﳑﱠﺎ ﺍﺣﺘ ﱠ ﺑﻪ ﺍ ﺎﻟﻜﻴﺔ ﻗﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎ ﺇﺫ ﻳﺤﻜﻤﺎ ﻓﻲ ﺍﻟﺤﺮ ﺇﺫ ﻧﻔﺸ‬
‫ﻓﻴﻪ ﻨﻢ ﺍﻟﻘﻮﻡ ﻭﻛﻨﺎ ﻟﺤﻜﻤﻬﻢ ﺷـﺎﻫﺪﻳﻦ [‪4،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﻥ ﺍﻟﱠﻨﻔﺶ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺇﻻ ﻟﻴﻼ‪ ،‬ﻓﺪﻝ ﻔﻬﻮﻣﻪ ﺃﻥ ﻣﺎ ﺃﻓﺴﺪﺗﻪ ﺍﻟﺪﻭﺍﺏ ﺎﺭﺍ ﻫﺪﺭ ﻻ ﻳﻀﻤﻦ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﱠﻧﻨـﺎ‬
‫ﺎ ﺒﻮﻥ ﺑﺸﺮ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﱠﻬﻢ ﺧﺼﻮﺍ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎ ﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻴـﻪ ﻣـﺰﺍﺭ‬
‫‪5‬‬
‫ﻭﻣﺴﺎﺭ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 40 ،‬ﻭﺍ ﻨﺘﻘﻰ )‪.(455/6‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(443/7‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(133/4‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻄـﺎﻟﺒﲔ )‪،(19/9‬‬
‫ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪.(37/6‬‬
‫‪ 3‬ـ ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(291/3‬‬
‫‪ 4‬ـ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪.78 :‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ 443/7‬ﻭ‪ ،(446‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(133/4‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜـﺎﻡ ﺍﻟﻘـﺮ ﻥ‬
‫)‪.(1269/3‬‬

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‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﺇﱃ ﺗﻀﻤﲔ ﺃﺻ ﺎﺏ ﺍ ﻮﺍﺷﻲ ﻣﺎ ﺃﻓﺴﺪﺗﻪ ﺑﺎﻟﱠﻨﻬﺎﺭ ﺩﻭﻥ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻋﻤﺪﺗـﻪ‬
‫ﰲ ﺫﻟﻚ ﺣﺪﻳ " ﻧﺎﻗﺔ ﺍﻟ ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺃﻧﱠﻬﺎ ﺩﺧﻠ ﺣﺎﺋ ﻗﻮﻡ ﻓﺄﻓﺴﺪ ﻓﻴﻪ‪ ،‬ﻓﻘﻀﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ρ‬ﺃﻥ ﻋﻠﻰ ﺍﳊﻮﺍﺋ ﺑﺎﻟﻨﻬﺎﺭ ﺣﻔ ﻬﺎ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺃﻓﺴﺪﺗﻪ ﺍ ﻮﺍﺷﻲ ﺑﺎﻟﻠﻴـﻞ ﺿـﺎﻣﻦ ﻋﻠـﻰ‬
‫ﺃﻫﻠﻬﺎ"‪ 1،‬ﻭﻣﻌ ﺿﺎﻣﻦ ﺃﻱ ﻣﻀﻤﻮﻥ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺼﻴﺺ ﺍﻟﻀﻤﺎﻥ ﺑﺎﻟﻨﻬﺎﺭ ﻓﻘ ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﻟﻪ ﻣﻦ ﺟﻬﺔ ﺍ ﻌ ﺃﻥ ﺇ ﺎ ﺎ ﺑﺎﻟﻠﻴﻞ ﻓﻴﻪ ﺗﻌﺪﻱ؛ ﻷﱠﻧﻪ ﻟﻴ ﺑﻮﻗ ﺭﻋﻲ ﻣﻌﺘﺎﺩ‪،‬‬
‫‪2‬‬
‫ﻓﻮﺟﺐ ﺍﻟﻀﻤﺎﻥ ﻛﺎﻟﻘﺎﺋﺪ ﻭﺍﻟﺴﺎﺋ ﻓﻴﻤﺎ ﺃﻓﺴﺪ ﺍﻟﺪﺍﺑﺔ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍ ﻳﺔ ﺍ ﺬﻛﻮﺭﺓ ﻓﻘﺪ ﺃﺟﺎﺏ ﻋﻨﻬﺎ ﻣﻦ ﻭﺟﻬﲔ؛ ﺍﻷﻭﱠﻝ ﺃﱠﻧﻪ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﻭﻻ‬

‫‪3‬‬
‫ﺠﺔ ﻓﻴﻪ‪ ،‬ﻭﻧﻠ ﻫﻨﺎ ﺃﱠﻧﻪ ﻳﺮﺩﻩ ﺑﺼﻔﺘﻪ ﺷﺮ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻟﻜﻮﻧﻪ ﻞ ﺍﺣﺘﺠﺎﺝ ﻋﻨﺪﻩ‪.‬‬ ‫ﺣﱠ‬
‫ﺺ ﻛﻼﻣـﻪ‪،‬‬‫ﻭﺍﻟﺜﺎ ﺃﻧﱠﻪ ﻟﻮ ﺻ ﱠﺢ؛ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍ ﻔﻬﻮﻡ‪ ،‬ﻭﻟﻴ ﻋﻨﺪﻩ ﺠﺔ‪ ،‬ﻭﺇﻟﻴﻚ ﻧ ﱠ‬
‫ﺣﻴ ﻗﺎﻝ‪..." :‬ﻷﻧﱠﻪ ﻟﻮ ﻛﺎﻥ ﰲ ﺍ ﻳﺔ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳊﻜﻢ ﺃﻧﻪ ﺿﻤﻦ ﺃﻫﻞ ﺍ ﺎﺷﻴﺔ ﺍﻟ ﻧﻔﺸ ‪،‬‬
‫ﻳﻜﻦ ﻓﻴﻪ ﻧﻔﻲ ﺍﳊﻜﻢ ﺑﺬﻟﻚ ﰲ ﺍﻟﺮﺍﻋﻴﺔ ﺑﺎﻟﻨﻬﺎﺭ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻟﻴ ﻋﻨـﺪﻱ‬
‫‪4‬‬
‫ﺑﺪﻟﻴﻞ ﺻ ﻴﺢ‪."...‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻼﺣ ﺃﻳﻀﺎ‪ ،‬ﺃﱠﻧﻪ ﻳﺴﺘﺪﻝ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍ ﺪﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻣـﻦ ﺃﺩﻟـﺔ ﻣﺎﻟـﻚ ﰲ‬
‫ﺍ ﺴﺄﻟﺔ‪ 5،‬ﻭﺍﻟﺴﺒﺐ ﺃﱠﻧﻪ ﻻ ﺘ ﺇﻻ ﺑﺎﻟﱠﻨﻘﻠﻲ ﻣﻨﻪ‪ ،‬ﻭﺍﻟ ﺎﻫﺮ ﺃﻥ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﺳﺘﺪﻻﻝ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻟﻪ ﺎﻡ ﺍﻻﻧﺴﺠﺎﻡ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﻌﺸﺮﻭ ‪ :‬ﻫﻞ ﺗ ﺒ ﺍﻟﺸﻔﻌﺔ ﰲ ﺍﳌﻨﻘﻮﻻﺕ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﻟﻀﻮﺍﺭﻱ ﻭﺍﳊﺮﻳﺴﺔ‪ ،‬ﺭﻗﻢ ‪ ،37‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴـﻮ ‪،‬‬
‫ﺑﺎﺏ ﺍ ﻮﺍﺷﻲ ﺗﻔﺴﺪ ﺯﺭ ﻗﻮﻡ‪ ،‬ﺭﻗﻢ ‪ 3569‬ﻭ ‪ ،3570‬ﻣﻦ ﺣﺪﻳ ﺣﺮﺍﻡ ﺑﻦ ﺳﻌﺪ‪.‬‬
‫ﺺ ﻋﻤﻮﻡ ﺣﺪﻳ ‪" :‬ﺍﻟﻌﺠﻤﺎﺀ ﺟﺒﺎﺭ"‬‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪ ،(444/7‬ﻭ ﺬﺍ ﺃﺟﺎﺏ ﺍﺑﻦ ﺍﻟﻌﺮ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻓ ﱠ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺼ ﻴ ﲔ ﺪﻳ ﻧﺎﻗﺔ ﺍﻟ ﺍﺀ‪ ،‬ﺍﻧ ﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(1268/3‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(401/1‬ﻭﺩﻭﻧﻚ ﺑﻌﺾ ﺍﻟﻔﺮﻭ ﺍ ﺮﺟﺔ ﻋﻠﻴﻪ ﰲ ﺍ ﻨﺘﻘﻰ‪ ،‬ﺍﻧ ﺮ‪،(283/1) :‬‬
‫)‪ 134/7) ،(544/5) ،(213/4‬ﻭ‪.(376/9) ،(449/8) ،(152‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(443/7‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﻓﻠﻤﺒﺎﻥ‪ :‬ﺧ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺧﺎﻟ ﻋﻤﻞ ﺃﻫﻞ ﺍ ﺪﻳﻨﺔ‪.302 ،‬‬

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‫ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﻋﺪﻡ ﺒﻮ ﺍﻟﺸﻔﻌﺔ ﰲ ﺍ ﻨﻘﻮﻻ ‪ ،‬ﻭﻗﺼﺮﻭﻫﺎ ﻋﻠـﻰ ﺍﻟﻌﻘـﺎﺭ‬
‫ﻓﻘ ‪ 1،‬ﻭﻋﻤﺪﺓ ﺍﳉﻤﻬﻮﺭ ﰲ ﻫﺬﺍ ﺣﺪﻳ ﺟﺎﺑﺮ ‪" :τ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻗﻀﻰ ﺑﺎﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ‬
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‫ﻳﻘﺴﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻌ ﺍﳊﺪﻭﺩ ﻓﻼ ﺷﻔﻌﺔ"‪.‬‬
‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ‪" :‬ﻓﻜﺄﱠﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ ﻜﻦ ﻓﻴﻪ ﺍﻟﻘﺴﻤﺔ‬
‫ﻣﺎ ﺩﺍﻡ ﻳﻘﺴﻢ ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ ‪ ،‬ﻭ ﻗﺪ ﺃ ﻊ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍ ﻮﺿﻊ ﻓﻘﻬـﺎﺀ‬

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‫ﺍﻷﻣﺼﺎﺭ ﻣﻊ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺻ ﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ"‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺭﺷﺪ ﻣﻦ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍ ﻮ ﻦ ﻞ ﻧ ﺮ‪ ،‬ﻷﻥ ﻓﺮﻳﻘﺎ ﻛﺒﲑﺍ ﻣـﻦ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﻳﺮ ﺃﻥ ﻣﺄﺧﺬﻩ ﻫﻮ ﺃﻥ ﺍﻷﻟ ﻭﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ‪ :‬ﺍﻟﺸﻔﻌﺔ ﻟﺘﻌﺮﻳ ﺍﳉﻨ ‪ ،‬ﻓﻜﺄﱠﻧﻪ ‪ρ‬‬
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‫ﺣﺼﺮ ﺟﻨ ﺍﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ ﻳﻘﺴﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃ ﺍﻟﺒﺎﺟﻲ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﰲ ﺃﻥ ﺍﻟﺸﻔﻌﺔ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝ‬
‫ﺑﻨﻔ ﺩﻟﻴﻠﻬﻢ‪ ،‬ﻣﻊ ﺇﻗﺮﺍﺭﻩ ﺃﻥ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪ ﺍ ﺎﻟﻜﻴﺔ ﻫﻮ ﺍ ﻔﻬﻮﻡ‪ 5،‬ﻭ ﻜﻦ ﺍﻗﺘـﻀﺎﺏ‬
‫ﺃﺩﻟﺘﻪ ﻓﻴﻤﺎ ﻳﺄ ‪:‬‬
‫ﺃ ـ ﻳﺮ ﺍﻟﺒﺎﺟﻲ ﺃﻥ ﺍﳊﺪﻳ ﺩﻝ ﺑﺸﻄﺮﻩ ﺍﻷﻭﻝ ﻋﻠﻰ ﺗﻌﻠ ﺍﻟﺸﻔﻌﺔ ﺎ ﺃﻣﻜﻦ ﻗﺴﻤﺘﻪ ﻗﺒﻞ‬
‫ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﺑﺸﻄﺮﻩ ﺍﻟﺜﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﻻﻧﻘﺴﺎﻡ ﺑﺎﳊﺪﻭﺩ؛ ﻭﻟﺬﺍ ﻧﺼﺮ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺒﻮ‬

‫‪،214‬‬ ‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(49/4‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(280/7‬ﺍﺑﻦ ﺟﺰﻱ‪ :‬ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬
‫ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(436/5‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(355/3‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺭﺩ ﺍ ﺘﺎﺭ )‪.(262/9‬‬
‫‪ 2‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺗﻘﻊ ﻓﻴﻪ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﺭﻗﻢ ‪ 1‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮ ﻦ ﺑﻦ ﻋﻮ ‪ ،‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺸﻔﻌﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ ﻳﻘﺴﻢ‪ ،‬ﺭﻗﻢ ‪ ،2214‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍ ﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﺭﻗﻢ ‪ ،1608‬ﻛﻼ ـﺎ‬
‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫‪ 3‬ـ ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(50/4‬ﻭﻗﺪ ﺻﺮ ﺑﻪ ﻏﲑﻩ؛ ﺍﻧ ﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺍﻹﺷﺮﺍ )‪ ، (632/2‬ﺍ ـﺎﺯﺭﻱ‪:‬‬
‫ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ‪ ،337 ،‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(280/7‬ﺍﻟﺘﻠﻤﺴﺎ ‪ :‬ﻣﻔﺘﺎ ﺍﻟﻮﺻﻮﻝ‪.476 ،‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﻮﻳ ‪ :‬ﺍﻟ ﻫﺎﻥ )‪ ،(180/1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍ ﺴﺘﺼﻔﻰ‪ ،271 ،‬ﻝ ﺗﻴﻤﻴﺔ‪ :‬ﺍ ﺴﻮﺩﺓ )‪ ،(702/2‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪:‬‬
‫ﺭﻭﺿﺔ ﺍﻟﻨﺎ ﺮ‪ ،243 ،‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ )‪.(180/1‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪. 148 ،‬‬

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‫ﺍﻟﺸﻔﻌﺔ ﰲ ﺍﻟﺜﻤﺮﺓ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍ ﻨﻘﻮﻝ‪ 1،‬ﻭ ﺴﺐ ﺭﺃﻳﻪ ﻓﺈﻥ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺑﺎﻟﻮﺻ ؛ ﻳﺪﻝ ﻋﻠﻰ‬
‫ِﻋﻠﻴﺘِﻪ ﻓﻴﻪ ﺃﻭ ﻛﻮﻧﻪ ﻭﺻﻔﺎ ﻣﻦ ﺃﻭﺻﺎ ﺗﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜـﻢ‬
‫ﻻﻧﺘﻔﺎﺀ ﻋﻠﺘﻪ ﻻ ﻣﻦ ﻗﺒﻴﻞ ﺍ ﻔﻬﻮﻡ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳ ﻬﺮ ﺃﻥ ﰲ ﻫﺬﺍ ﺿﻌﻔﺎ‪ ،‬ﻓﻘﺪ ﻣ ﱠﺮ ﻣﻌﻨﺎ ﺃﻥ ﻛﻼﻣﻪ ﻫﺬﺍ ﻫﻮ ﻋﻴﻨﻪ ﻣﺴﺘﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ‬
‫ﻔﻬﻮﻡ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺑﻴﻨ ﺔ ﺃﱠﻧﻪ ﰲ ﻣﻌ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ ،‬ﺯﺩ ﻋﻠﻰ ﻫﺬﺍ ﺃﱠﻧﻪ ﺻ ﱠﺮ ﺑﻨﻔﺴﻪ ﺍﺣﺘﻤﺎﻝ‬
‫ﻛﻮﻧﻪ ﻭﺻﻔﺎ ﻣﻦ ﺃﻭﺻﺎ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﻟﺘ ﻘﻴ ﺃﱠﻧﻪ ﻻ ﻳﺼﺢ ﺗﻌﻠﻴ ﺍﳊﻜﻢ ﺰﺀ ﻋﻠﺔ ﻓﻀﻼ ﻋـﻦ‬
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‫ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ‪.‬‬
‫ﺑﺈﺯﺍﻟﺔ ﺿﺮﺭ‬ ‫ﺏ ـ ﻟﻴ ﺍ ﻘﺼﺪ ﻣﻦ ﺍﻟﺸﻔﻌﺔ ﻫﻮ ﺇﺯﺍﻟﺔ ﻣﻄﻠ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﺇﱠﻧﻤﺎ ﻫﻮ ﺼﻮ‬
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‫ﺍﻟﻘﺴﻤﺔ ﰲ ﺍﳊﺪﻭﺩ ﺎ ﻳﺘﻤﻮﻧﻪ ﺃﻫﻠﻬﺎ ﻣﻦ ﺃﺟﺮﺓ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﺧﺒﲑﺍ ﺑﺸ ﻭﻥ ﺍﻟﻘﺴﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻓﻤﺄﺧﺬ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﻟﻴ ﺑﺎﻟﻘﻮﻱ‪ ،‬ﻭﻻ ُﻳﺴﻨﺪﻩ ﻓـﻲ‬
‫ﻫﺬﺍ ﺍ ﻘﺎﻡ ﺇﻻ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺮﻭﺍﻳﺔ‪" :‬ﺇﱠﻧﻤﺎ ﺟﻌﻞ ﺍﻟﻨ ‪ ρ‬ﺍﻟﺸﻔﻌﺔ ‪"...‬؛‪ 4‬ﻷﱠﻧﻬﺎ ﻣﻔﻴﺪﺓ ﻟﻠ ـﺼﺮ‬
‫ﻣﻨﻄﻮﻗﺎ ﻭﻓﻘﺎ ﻟﺮﺃﻳﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻗ ﻋﻠﻰ ﺗﺼﺮﻳﺢ ﻟﻪ ﺑﻪ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭ ‪ :‬ﻜﻢ ﻗﺘﻞ ﺍﳊﺮ ﺑﺎﻟﻌﺒﺪ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺣﻜﻢ ﺍﳊﺮ ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪﺍ ﻋﻠﻰ ﻣﺬﺍﻫﺐ‪ ،‬ﻣﻦ ﺃﺷﻬﺮﻫﺎ ﻣﺎ ﺫﻫـﺐ‬
‫ﺇﻟﻴﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﺪﻡ ﺒﻮ ﺍﻟﻘﺼﺎ ﺑﻴﻨﻬﻤﺎ‪ 5،‬ﻭﺧﺎﻟ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫‪6‬‬
‫ﻓ ﻜﻢ ﺑﺜﺒﻮﺗﻪ ﺑﲔ ﺍﳊﺮ ﻭﺍﻟﻌﺒﺪ ﺇﻻ ﻋﺒﺪ ﻧﻔﺴﻪ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ ‪ :‬ﺍ ﻨﻬﺎﺝ‪. 156 ،‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺸﺎ ‪ :‬ﺍ ﻮﺍﻓﻘﺎ )‪.(237/2‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(178/8‬‬
‫‪ 4‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﺮﻛﺔ ﰲ ﺍﻷﺭﺿﲔ ﻭﻏﲑﻫﺎ‪ ،‬ﺭﻗﻢ ‪ ،2495‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫‪ 5‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(226/4‬ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻷﻡ )‪ ،(61/7‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺍ ﻐ )‪ ،(349/9‬ﺍﻟـﺸﺮﺑﻴ ‪:‬‬
‫ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(315/5‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(17/7‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(167/1‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(275/6‬‬

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‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺬﻫﺒﻬﻢ ﺑﺄﺩﻟﺔ؛ ﻣﻦ ﺃﺷﻬﺮﻫﺎ ﺍﺳﺘﺪﻻ ﻢ ﺑﻘﻮﻝ ﺍﷲ ‪ ...] :Υ‬ﺍﻟﺤﺮ‬
‫ﺑﺎﻟﺤﺮ‪[...‬؛‪ 1‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺃﱠﻧﻪ ﺩﻝ ﻔﻬﻮﻡ ﺣﺼﺮ ﺍ ﺒﺘﺪﺃ ﰲ ﺧ ﻩ‪ ،‬ﺃﻥ ﺍﳊ ﱠﺮ ﻻ ُﻳﻘﺘـﻞ‬
‫‪2‬‬
‫ﺑﺎﻟﻌﺒﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺫﻫﺐ ﺍﻟﺒﺎﺟﻲ ﰲ ﻫﺬﻩ ﺍ ﺴﺄﻟﺔ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ؛ ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠـﻰ ﺃﻥ ﺩﻟﻴـﻞ‬
‫ﺍ ﻄﺎﺏ ﻫﻮ ﺃﺣﺪ ﺃﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍ ﻳﺔ‪ ،‬ﻭﺃﺣﺎﻝ ﰲ ﺑﻴﺎﻥ ﺣﻜﻤﻪ ﺇﱃ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺇﺣﻜﺎﻣﻪ‪،‬‬
‫ﻓﻘﺎﻝ‪..." :‬ﻭﺗﻌﻠ ﰲ ﺇ ﺒﺎ ﺫﻟﻚ ﻣﻦ ﺍ ﻳﺔ ﺑﻮﺟﻬﲔ؛ ﺃﺣﺪ ﺎ ﻣﻦ ﺟﻬﺔ ﺍﳊﺼﺮ ﻦ ﻓﻌﻞ ﺍﻷﻟ‬
‫ﻭﺍﻟﻼﻡ ﻣﻦ ﺣﺮﻭ ﺍﳊﺼﺮ‪ ،‬ﻭﺍﻟﺜﺎ ﻣﻦ ﺟﻬﺔ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﺇﺣﻜﺎﻡ‬
‫‪3‬‬
‫ﺍﻟﻔﺼﻮﻝ‪."...‬‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻣﻨﺎﻗﺸﺘﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎ ﺎ ﻳﻐ ﻋﻦ ﺇﻋﺎﺩﺗﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺃﻣﱠـﺎ ﻣـﺎ‬
‫ﺍﺳﺘﺪﻝ ﺑﻪ ﻓﺪﻭﻧﻚ ُﻣﻠ ﺼﱠﻪ‪:‬‬
‫ﺑﲔ ﺍﻟﺴﻴﺪ ﻭﻋﺒﺪ ﻏـﲑﻩ‪،‬‬ ‫ﺃ ــ ﺍﺳﺘﺪﻝ ﺑﺈ ﺎ ﺍﻟﺼ ﺎﺑﺔ ‪ ψ‬ﻋﻠﻰ ﻋﺪﻡ ﺒﻮ ﺍﻟﻘﺼﺎ‬
‫ﺣﻴ ﻧُﻘﻞ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﳊﻜﻢ ﺑﺬﻟﻚ‪ ،‬ﻭ ﻳﻌﺮ ﻢ ﺎﻟ ﻓﺜﺒ ﺇ ﺎﻋﺎ‪.‬‬
‫‪4‬‬
‫ﻗﻠ ‪ :‬ﻭﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻻ ﻳﺜﺒ ﻣﻊ ﻋﺒﺪﻩ‪ ،‬ﻫﺬﺍ ﻻﺯﻡ ﻛﻼﻣﻪ‪.‬‬
‫ﺏ ــ ﺍﺣﺘ ﱠ ﺑﻘﻮﻝ ﻋﻠﻲ ‪" :τ‬ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻻ ﻳﻘﺘﻞ ﺣﺮ ﺑﻌﺒﺪ"‪ 5،‬ﻭﺍ ﺮﺍﺩ ﺑﺎﻟﺴﱠﻨﺔ ﻫﻨﺎ ﻋﻨﺪﻩ؛‬
‫‪6‬‬
‫ﻫﻲ ُﺳﱠﻨﺔ ﺍﻟﻨ ‪.ρ‬‬
‫ﺝ ـ ﻗﺎﺱ ﺳﻘﻮ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺳﻘﻮ ﺩﻳﺔ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻗﺘﻠﻪ ﺳﻴﺪﻩ؛ ﻷﻧـﻪ ﺃﺣـﺪ ﺑـﺪﱄ‬
‫‪7‬‬
‫ﺍﻟﻨﻔ ‪.‬‬

‫‪ 1‬ـ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.178 :‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‪ :‬ﺑﺪﺍﻳﺔ ﺍ ﺘﻬﺪ )‪ ،(226/4‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(320/12‬ﺍﻟﺸﻮﻛﺎ ‪ :‬ﻧﻴﻞ ﺍﻷﻭ ﺎﺭ )‪.(17/7‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(108/9‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ )‪ (109/9‬ﻭﺍ ﻨﻬﺎﺝ‪. 107 ،‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎ ‪ ،‬ﺑﺎﺏ ﻻ ﻳﻘﺘﻞ ﺣﺮ ﺑﻌﺒﺪ‪ ،‬ﺭﻗﻢ ‪ ،16367‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﺃﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺟﺎﺑﺮ‬
‫ﺑﻦ ﻳﺰﻳﺪ ﺍﳉﻌﻔﻲ‪ ،‬ﻭﻫﻮ ﺿﻌﻴ ﺭﺍﻓﻀﻲ‪ .‬ﺍﻧ ﺮ‪ :‬ﺗﻠ ﻴﺺ ﺍﳊﺒﲑ )‪ ،(20/4‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،192 ،‬ﺭﻗﻢ ‪.886‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﻬﺎﺝ‪ 88 ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ )‪ ،(392/1‬ﺑﻮﺑﺸﻴﺶ‪ :‬ﺍﻟﺒﺎﺟﻲ ﻭ ﺭﺍ ﻩ ﺍﻷﺻﻮﻟﻴﺔ‪.229 ،‬‬
‫‪ 7‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(108/9‬‬

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 ‫ﺇﺫﻥ‪ ،‬ﻓﻤﻮﻗ ﺍﻟﺒﺎﺟﻲ ﺳﻠﻴﻢ ﻣﺴﻠﻜﺎ ﻭﻧﺘﻴﺠﺔ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭ ‪ :‬ﻫﻞ ﻳﻠﺰﻡ ﺍﻟﻘﻮﺩ ﰲ ﺍﻟﻠﻄﻤﺔ ﺇﺫﺍ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺟﺮ‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺍﻹﻗﺎﺩﺓ ﻣﻦ ﺍﻟﻠﻄﻤﺔ‪ ،‬ﻓﻤﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃ ﺪ ﻋـﺪﻡ‬
‫ﺍﻹﻗﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺧﺎﻟ ﰲ ﻫﺬﺍ ﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﺍﻟﺸﻌ ﻭﺍﻟﻠﻴ ﻭ ﺎﻋﺔ ﻣﻦ ﺃﻫـﻞ‬
‫‪1‬‬
‫ﺍﳊﺪﻳ ﻋﻠﻰ ﺧﻼ ﺑﻴﻨﻬﻢ ﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺻﻴﻞ‪.‬‬

‫ﺠ ﺍ ﺎﻟﻜﻴﺔ ﺑﻘﻮﻝ ﺍﷲ ‪...] :Ι‬ﻭﺍﻟ ﺮﻭ ﻗﺼﺎ ‪ 2،[...‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ‬‫ﻭﻗﺪ ﺍﺣﺘ ﱠ‬

‫ﻣﻨﻪ ﺃﱠﻧﻪ ﺩﻝ ﻔﻬﻮﻣﻪ‪ ،‬ﻋﻠﻰ ﺍ ﺼﺎﺭ ﺍﻟﻘﺼﺎ ﰲ ﺍﳉﻨﺎﻳﺔ ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺍﳉﺮ ﻓﻘ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻭﺭﺩ ﺍﺣﺘﺠﺎﺝ ﺃﺻ ﺎﺑﻪ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﺇ ﺎﺀ ﻣﻨﻪ‬
‫‪3‬‬
‫ﺇﱃ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ؛ ﻓﻘﺎﻝ‪ ..." :‬ﻳﺘﻌﻠ ﺑﻪ ﻣﻦ ﺃﺻ ﺎﺑﻨﺎ ﻣﻦ ﻳﻘﻮﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪."...‬‬
‫ﺃ ﱠﻣﺎ ﻣﺴﺘﻨﺪﻩ ﰲ ﺍ ﺴﺄﻟﺔ ﻓﻬﻮ ﻋﲔ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﺎﻟﻚ؛ ﻭﻫﻲ ﺃﱠﻧﻬﺎ ﺿﺮﺑﺔ ﺗﺘﻌـﺬﺭ ﻓﻴﻬـﺎ‬
‫ﺍ ﻤﺎ ﻠﺔ ﻻﺧﺘﻼ ﺣﺎﻝ ﺍﻟﻀﺎﺭﺏ ﻭﺍ ﻀﺮﻭﺏ؛ ﻓﻠﻴ ﺍﻟـﺸﺮﻳ ﻛﺎﻟﻮﺿـﻴﻊ‪ ،‬ﻭﻻ ﺍﻟﻘـﻮﻱ‬
‫‪4‬‬
‫ﻛﺎﻟﻀﻌﻴ ‪ ،‬ﻭﻗﺪ ﻋﺮﺿ ﺩﻭﻥ ﺃ ﺮ ﻓﺘﻌﺬﺭ ﻓﻴﻬﺎ ﺍ ﻤﺎ ﻠﺔ‪.‬‬
‫ﻭﻫﻮ ﻣﻘﺒﻮﻝ ﺇﱃ ﺣﺪ ﻣﺎ‪ ،‬ﻟﻜﻦ ُﻳﻜﺪﺭ ﻋﻠﻴﻪ ﺻﻔﻮ ُﻩ ﺑﻌﺾ ﺍ ﺎﺭ ﺍﻟﺼ ﻴ ﺔ ﻋﻦ ﺑﻌـﺾ‬
‫ﺍﻟﺼ ﺎﺑﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻠﻲ ﻭﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ψ‬ﻭﻏﲑﻫﻢ‪ 5،‬ﻭﻣﻔﺎﺩﻫﺎ ﺃﻧﱠﻬﻢ ﺃﻗﺎﺩﻭﺍ ﻣـﻦ‬
‫‪2‬‬
‫ﺍﻟﻠﻄﻤﺔ‪ 1،‬ﻭﻗﺪ ﺣﻜﻢ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻘﺘﻀﺎﻫﺎ ﺃﻧﱠﻪ ﺇ ﺎ ﻣﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(181/6‬ﺍﻟﺸﺮﺑﻴ ‪ :‬ﻣﻐ ﺍ ﺘﺎﺝ )‪ ،(333/5‬ﺍﺑﻦ ﻣﻔﻠـﺢ‪ :‬ﺍﻟﻔـﺮﻭ‬
‫)‪ ،(14/10‬ﺍﺑﻦ ﺑﻄﺎﻝ‪ :‬ﺷﺮ ﺻ ﻴﺢ ﺍﻟﺒ ﺎﺭﻱ )‪ ،(527/8‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(229/12‬‬
‫‪ 2‬ـ ﺳﻮﺭﺓ ﺍ ﺎﺋﺪﺓ‪.45 :‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(122/9‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(122/9‬‬
‫‪ 5‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﻣﻌﻠﻘﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﺻﺎﺏ ﻗﻮﻡ ﻣﻦ ﺭﺟﻞ ﻫﻞ ﻳﻌﺎﻗﺐ ﺃﻡ ﻳﻘﺘﺺ ﻣﻨﻬﻢ ﻛﻠﻬﻢ ‪ ،‬ﺭﻗﻢ‬
‫‪ ،6896‬ﻭﺍﺑﻦ ﺃ ﺷﻴﺒﺔ ﻣﻮﺻﻮﻻ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻮﺩ ﻣﻦ ﺍﻟﻠﻄﻤﺔ‪ ،‬ﺭﻗﻢ ‪ ،28996‬ﻭﻣﺎ ﺑﻌﺪﻩ‪.‬‬

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 ‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﻓﻴﻤﺎ ﺳﺒ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺣﻜﻢ ﰲ ﻣﺜﻠﻬﺎ‪ ،‬ﺑﻞ ﻓﻴﻤﺎ ﺩﻭ ﺎ ﺑﺎﻹ ﺎ ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟ ﺎﻟ ﺔ ﻭﺍﻟﻌﺸﺮﻭ ‪ :‬ﺪ ﺍﳌﻼﻋﻨﺔ ﺇﺫﺍ ﻧﻜﻠ ﻋﻦ ﺍﻟﻴﻤ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫ﺍﺧﺘﻠ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺍ ﻼﻋﻨﺔ ﺇﺫﺍ ﻧﻜﻠ ﰲ ﺍﻟﻴﻤﲔ‪ ،‬ﻓﻤﺬﻫﺐ ﺍ ﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻧﱠﻪ‬
‫ﻳﺘﻮﺟﱠﺐ ﰲ ﺣﻘﻬﺎ ﺍﳊﺪ ‪ 3،‬ﻭﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﺃﻥ ﺍﻟﻨﻜﻮﻝ ﻻ ﻳُﻮﺟِﺐ ﺍﳊﺪ‪ ،‬ﻭﺣﺴﺒﻪ‬

‫‪4‬‬
‫ﺃﻥ ﻳﻮﺟﺐ ﺍﳊﺒ ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻝ ﺍﷲ ‪] :Υ‬ﻭﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺃ ﺗﺸﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﻟﻠﻪ‬
‫ﺇﻧﻪ ﻟﻤﻦ ﺍﻟﻜﺎﺫﺑ [‪ 5،‬ﻓﻘﺪ ﺩﻟ ﺍ ﻳﺔ ﻔﻬﻮﻡ ﺍﻟﺸﺮ ﺃﻥ ﺍ ﻼﻋﻨﺔ ﺇﺫﺍ ﻧﻜﻠ ﻋﻦ ﲔ ﺍﻟﻠﻌـﺎﻥ‬
‫ﺗﻮﺟﺐ ﰲ ﺣﻘﻬﺎ ﺍﳊﺪ‪.‬‬
‫ﺃﻣﱠﺎ ﺍﳊﻨﻔﻴﺔ ﻓ ﺎﻟﻔﻮﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﺎﻋﺪ ﻢ ﰲ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍ ﺼﻮ ﺑﺎﻟﺬﻛﺮ؛ ﻭﻗﺪ ﻧﻘـﻞ‬
‫ﺍﳉﺼﺎ ﻋﻦ ﺃ ﻳﻮﺳ ﺃﻧﱠﻪ ﻗﺎﻝ ﰲ ﺍ ﻳﺔ‪..." :‬ﺇﻧﱠﻤﺎ ﻓﻴﻪ ﺍﻟﱠﻨﺺ ﻋﻠﻰ ﺩﺭﺀ ﺍﻟﻌﺬﺍﺏ ﻋﻨـﻬﺎ ﺇﺫﺍ‬
‫‪6‬‬
‫ﺷﻬﺪ ‪ ،‬ﻭﻟﻴ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﱠﻧﻬﺎ ﺇﺫﺍ ﺗﺸﻬﺪ ﻻ ُﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍﺏ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﻭﺍﻓ ﺍﻟﺒﺎﺟﻲ ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻔ ﺩﻟﻴﻠﻬﻢ؛ ﻭﻗﺎﻝ‪ ..." :‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﱠﻧﻪ‬
‫ﻗﺪ ﺗﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻋﺬﺍﺏ ﻭﻫﻮ ﺍﳊﺪ‪ ،‬ﻓﺈﻥ ﺎ ﺃﻥ ﺗﺪﺭﺃﻩ ﻋﻦ ﻧﻔﺴﻬﺎ ﺑﺎﻟﻠﻌﺎﻥ‪ ،‬ﻭﺩﻟﻴﻠﻨﺎ‬

‫‪ 1‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻘﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(181/6‬ﺃﺑﻮ ﺟﻴﺐ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻹ ﺎ )‪.(850/2‬‬

‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺇﻋﻼﻡ ﺍ ﻮﻗﻌﲔ )‪ (294/1‬ﻭ ﺬﻳﺐ ﺍﻟﺴﻨﻦ )‪.(176/12‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺭﺷﺪ )‪ ،(166/3‬ﺍﻟﻘﺮﺍﰲ‪ :‬ﺍﻟﺬﺧﲑﺓ )‪ ،(305/4‬ﺍﻟـﺸﺎﻓﻌﻲ‪ :‬ﺍﻷﻡ )‪ ،(735/6‬ﺍﻟﺰﺣﻴﻠـﻲ‪ :‬ﺍﻟﻔﻘـﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(576/7‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪ ،(384/3‬ﺍﻟﻜﺎﺳﺎ ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(377/3‬‬
‫‪ 5‬ـ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.8 :‬‬
‫‪ 6‬ـ ﺍﻧ ﺮ‪ :‬ﺍﳉﺼﺎ ‪ :‬ﺍﻟﻔﺼﻮﻝ )‪.(154/1‬‬

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‫ﺮﺝ ﺑﻪ ﺍﻟﻘﺎﺫ ﻣﻦ ﻗﺬﻓﻪ‪ ،‬ﻓﺘﻮﺟﻪ ﺇﱃ ﺍ ﻘﺬﻭ ﺑﻪ ﺍﳊـﺪ ﺃﺻـﻞ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍ ﻌ ‪ ،‬ﺃﱠﻧﻪ ﻣﻌ‬
‫‪1‬‬
‫ﺫﻟﻚ ﺍﻟﺴﱠﻨﺔ"‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺰﺏ ﻋﻦ ﺃﺫﻫﺎﻧﻨﺎ ﻭ ﻦ ﻧﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻥ ﺍ ﻳﺔ ﺳـﻴﻘ ﻣـﺴﺎ‬
‫ﺍﻟﺸﺮ ‪ ،‬ﻭﻗﺪ ﺃﺳﻠﻔﻨﺎ ﺃﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﻣﺸﺮﻭ ﻪ ﻣﺘﻔ ﻋﻠﻴـﻪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠـ ﰲ‬
‫ﺳﺒﻴﻠﻪ‪.‬‬
‫ﺻﺔ ﺃﱠﻧﻪ ﻳﻮﺍﻓ ﺍﳉﻤﻬـﻮﺭ‬ ‫ﻓﺎﻟ ﺎﻫﺮ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﻳﺮ ﺍﺳﺘ ﻘﺎﻗﻬﺎ ﻟﻠﻌﺬﺍﺏ ﺑﺎﻟﻨﻜﻮﻝ‪ ،‬ﻭﺧﺎ ﱠ‬
‫ﻋﻠﻰ ﺃﻥ ﺍ ﺮﺍﺩ ﺑﺎﻟﻌﺬﺍﺏ ﰲ ﺍ ﻳﺔ ﻫﻮ ﺍﳊﺪ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻘﻄﻪ ﺍﻟﺮﺟﻞ ﺑﺎ ﻼﻋﻨﺔ ﺗﻮ ﱠﺟﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺎ‬
‫ﺃﻥ ﺗﺪﺭﺃﻩ ﺑﺎﻟﻴﻤﲔ‪.‬‬
‫ﻭﺃﱠﻳﺪﻩ ﻣﻦ ﺟﻬﺔ ﺍ ﻌ ‪ ،‬ﻓﻘﺎﺱ ﺍ ﻘﺬﻭ ﺇﺫﺍ ﻧﻜﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺫ ﰲ ﺍﺳـﺘ ﻘﺎ ﺍﳊـﺪ‪،‬‬
‫ﻭﺫﻛﺮ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺍﻟﺴﱠﻨﺔ؛ ﻭﺃﺭﺍﻩ ﻳﻘﺼﺪ ﻗﻮﻟﻪ ‪ " :ρ‬ﺍﻟﺒﻴﻨﺔ ﺃﻭ ﺣﺪ ﰲ ﻬﺮﻙ"‪.‬‬
‫‪2‬‬

‫ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺍﻟﻠﻌﺎﻥ ﻟﻠﺰﻭﺝ ﺩﺭﺀ ﺍﳊﺪ ﻋﻨﻪ؛ ﻭﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻣﻨﻪ‪ ،‬ﻓﺪﻝ‬
‫‪3‬‬
‫ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺒﻴﻨﺔ‪.‬‬
‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻓﺎﺳﺘﻨﺒﺎ ﺍﻟﺒﺎﺟﻲ ﺻ ﻴﺢ‪ ،‬ﻭﻣﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻞ ﺑﻄﻼﻥ ﺩﻟﻴﻞ‬
‫ﺍ ﻄﺎﺏ‪.‬‬

‫ﺍﳌﺴ ﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭ ‪ :‬ﻜﻢ ﺍ ﺮ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬

‫ﺃﻭﻻ‪ :‬ﺻﻮﺭﺓ ﺍﳌﺴ ﻟﺔ‬
‫‪4‬‬
‫ﺍﺗﻔ ﺍﻟﻔﻘﻬـﺎﺀ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍ ﺠﺮ ﻓﻮ ﻼ ﻟﻴﺎﻝ‪ ،‬ﺑﻞ ﻧﻘﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒـﺮ ﺇ ﺎﻋﺎ ‪،‬‬
‫‪1‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻟﺬﻟﻚ ﺑﻘﻮﻟﻪ ‪ " :ρ‬ﻻ ﻞ ﺴﻠﻢ ﺃﻥ ﻳﻬﺠﺮ ﺃﺧﺎﻩ ﻓﻮ ﻼ ﻟﻴﺎﻝ‪."...‬‬

‫‪ 1‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(332/5‬‬

‫‪ 2‬ـ ﺭﻭﺍﻩ ﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺑﺎﺏ ]ﻭﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﺗﺸﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍ ﺑِﺎﻟﻠ ِﻪ ِﺇﻧﱠ ُﻪ ﻟﻤِﻦ ﺍﻟﻜﺎ ِﺫﺑِﲔ [ ‪،‬‬
‫ﺭﻗﻢ ‪ 4747‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫‪ 3‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻌﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮ ﻥ )‪.(1346/3‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟ ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ )‪.(127/6‬‬

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 ‫‪2‬‬
‫ﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﻓﻴﻪ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪.‬‬ ‫ﺃﻣﱠﺎ ﰲ ﺍﻟﺜﻼ ﻓﻤﺎ ﺩﻭ ﺎ ﻓﻘﺪ ﺩﻝ ﺍﳊﺪﻳ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﻮ ﺭﺃﻳﻪ ﻭﻓﻘﺎ ﳌﺎ ﺃﺻﻠﻪ ﻧ ﺮﻳﺎ‬
‫ﺑﻘﻲ ﺍﻟﺒﺎﺟﻲ ﻭﻓﻴﺎ ﻻﺧﺘﻴﺎﺭﻩ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪..." :‬ﻭﺃﻣﱠﺎ ﺍﻟﺜﻼ ﻟﻴﺎﻝ ﻓﻤﻦ‬
‫ﻗﺎﻝ ﺑﺪﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﻋﻨﺪﻩ ﺇﺑﺎﺣﺔ ﺍ ﺠﺮﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻣﻨﻌﻪ ﺍﺣﺘﻤﻞ ﺫﻟﻚ ﺍﻹﺑﺎﺣﺔ‬
‫ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺃﻧﱠﻪ ﻗﺼﺪ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍ ﻨﻊ‪ ،‬ﻭﺃﻣﱠﺎ ﻣﺎ ﻗﺼﺮ ﻋﻨﻪ ﰲ ﺣﻜﻢ ﺍ ﺒﺎ ‪ ،‬ﺇﺫ ﻻ ﻠﻮ ﺍﻟﻨﺎﺱ‬
‫ﺺ ﻋﻠـﻰ‬ ‫ﻣﻦ ﻳﺴﲑ ﺍ ﻬﺎﺟﺮﺓ ﻭﻗ ﺍﻟﻐﻀﺐ‪ ،‬ﻭ ﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﻪ ﺃﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻼ ﻧـ ﱠ‬
‫‪3‬‬
‫ﻣﻨﻌﻪ‪ ،‬ﻭﻧﻔ ُﻲ ﺍﻟﺒﺎﻗﻲ ﻳُﻄﻠﺐ ﺩﻟﻴﻞ ﺣﻜﻤﻪ ﰲ ﺍﻟﺸﺮ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ"‪.‬‬
‫ﻓﻤﻦ ﺍﳉﻠﻲ ﺍﺳﺘ ﻬﺎﺭﻩ ﺍﳊﻜﻢ ﻮﺍﺯ ﺍ ﺠﺮ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﺜﻼ ‪ ،‬ﻏﲑ ﺃﻥ ﻣﺄﺧﺬﻩ ﰲ ﻫـﺬﺍ‬
‫ﺍﳊﻜﻢ ﻳﺴﺘﻤﺪ ﻣﻦ ﺃﺣﺪ ﻭﺟﻬﲔ‪:‬‬
‫ﺃ ـ ﺃﻥ ﻤﻞ ﺍﳊﺪﻳ ﻋﻠﻰ ﺃﻧﱠﻪ ‪ ρ‬ﻗﺼﺪ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍ ﻨﻊ ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻗﺼﺮ ﻋﻦ ﺍﻟﺜﻼ ﰲ‬
‫ﺣﻜﻢ ﺍ ﺒﺎ ‪ ،‬ﺇﺫ ﻻ ﻠﻮ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﲑ ﺍ ﻬﺎﺟﺮﺓ ﻭﻗ ﺍﻟﻐﻀﺐ‪.‬‬
‫ﺏ ـ ﺃﻥ ُﻳﻄﻠﺐ ﺣﻜﻤﻪ ﻣﻦ ﺃﺩﻟﺔ ﺃﺧﺮ ‪.‬‬
‫ﻭﻭﻓﻘﺎ ﺬﺍ‪ ،‬ﻓﻘﺪ ﺍﻟﺘﺰﻡ ﺑﺄﺻﻠﻪ ﺗﻄﺒﻴﻘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺿﻌ ‪،‬‬
‫ﻭﻭﺟﻬﻪ ﺃﻥ ﺗﻘﺪﻳﺮ ﺍ ﻨﻊ ﻻ ﻳﻔﻬﻢ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﻘﻞ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺑﻌﺾ‬
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‫ﺍﻟﻨﺎﻓﲔ ﻟﻠﻤﻔﻬﻮﻡ ﺃﻧﱠﻬﻢ ﻗﺎﻟﻮﺍ ﺑﺎ ﻨﻊ ﰲ ﺍﻟﺜﻼ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺍﻟﺜﺎ ﻓﻬﻮ ﺍ ﻨﺴﺠﻢ ﻣﻊ ﺃﺻﻮﻝ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻟﻜﻨﱠﻪ ﻳﺬﻛﺮ ﻟﻨﺎ ﺃﺩﻟﺔ ﺍﻹﺑﺎﺣﺔ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻄﺒﻴﻘﺎ ﺍﻟﻔﻘﻬﻴﺔ ﺍ ﺬﻛﻮﺭﺓ ﰲ ﺻﻠﺐ ﻫﺬﺍ ﺍﻟﺒ ‪ ،‬ﺗـﺒﲔ ﻟﻨـﺎ ﺃﻥ‬
‫ﺍﻟﺒﺎﺟﻲ ﺻ ﱠﺮ ﺑﺪﺧﻮﻝ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﺎ ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ ﻭﺣﻜﻢ ﺑﺒﻄﻼﻧﻪ‪ ،‬ﻭﺃﻧﱠﻪ ﺃ ﻞ ﺫﻛﺮﻩ‬
‫ﰲ ﺍ ﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻣﺴﺄﻟﺔ ﺻ ﱠﺮ ﺑﻌﺾ ﺍ ﺎﻟﻜﻴﺔ ﰲ ﺃﻛﺜﺮﻫﺎ ﺑﻜﻮﻥ ﺍ ﻔﻬﻮﻡ ﻣﺴﺘﻨﺪﻫﻢ ﻓﻴﻬﺎ‪.‬‬

‫‪ 1‬ـ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍ ﻬﺎﺟﺮﺓ‪ ،‬ﺭﻗﻢ ‪ ،13‬ﻭﺍﻟﺒ ﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺍ ﺠـﺮﺓ‪،‬‬
‫ﺭﻗﻢ ‪ ،6077‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟ ﻭﺍﻟﺼﻠﺔ ﻭﺍ ﺩﺍﺏ‪ ،‬ﺑﺎﺏ ﲢﺮ ﺍ ﺠﺮﺓ ﻓﻮ ﻼ ﺑﻼ ﻋﺬﺭ ﺷﺮﻋﻲ‪ ،‬ﺭﻗﻢ ‪،2560‬‬
‫ﻛﻠﻬﻢ ﻋﻦ ﺃ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﻣﺮﻓﻮﻋﺎ‪.‬‬
‫‪ 2‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺷﺮ ﺻ ﻴﺢ ﻣﺴﻠﻢ )‪ ،(112/16‬ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(492/10‬‬
‫‪ 3‬ـ ﺍﻟﺒﺎﺟﻲ‪ :‬ﺍ ﻨﺘﻘﻰ )‪.(293/9‬‬
‫‪ 4‬ـ ﺍﻧ ﺮ‪ :‬ﺍﻟﻨﻮﻭﻱ‪ :‬ﺷﺮ ﺻ ﻴﺢ ﻣﺴﻠﻢ )‪.(112/16‬‬

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‫ﻭﺃﱠﻧﻪ ﺫﻛﺮﻩ ﻭﺳﻜ ﻋﻨﻪ ﺍﺳﺘ ﻨﺎﺳﺎ ﺑﻪ ﰲ ﺎ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﰲ ﻛﻞ ﻫﺬﻩ ﺍ ﺴﺎﺋﻞ ﺳـ ﱠ‬
‫ﺠﻞ ﺇ ﺎﻟﻪ ﻟ ﺩﻟﺔ ﺇﻻ ﰲ‬ ‫ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺃﺩﻟﺔ ﺃﺧﺮ ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻮﺟﻴﻪ ﻭﻣﻨﻬﺎ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻭ ُﻳﺴ ﱠ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﺴﺎﺋﻤﺔ ﰲ ﺯﻛﺎﺓ ﺍ ﺎﺷﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﳊ ﻨﺎ ﺗﺬﺑﺬﺑﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﰲ ﻫﺬﻩ ﺍ ﺴﺎﺋﻞ‪ ،‬ﻭﺗﺒﻴﱠﻦ ﻟﻨﺎ ﺑﻮﺿـﻮ‬
‫ﺃﱠﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺒﻄﻼﻥ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﺃﻱ ﺎﻟﻔﺔ ﺗﺬﻛﺮ ﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎ ﺍ ﺘﻌﺎﺭﺿﺔ ﰲ ﺍ ﺬﻫﺐ ﻓﻘ ‪.‬‬
‫ﻭﻗﺪ ﻬﺮ ﻟﻨﺎ ﺃﻳﻀﺎ ﺃﻧﻪ ﻛﺎﻥ ﻭﻓﻴﺎ ﺑﺎﳉﻤﻠﺔ ﺭﺍﺋﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺇﻻ ﰲ ﺣﺎﻻ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺃﻧﱠـﻪ‬
‫ﺸﺮ ﺇﻟﻴﻬـﺎ ﰲ ﻣـﺼﻨﱠﻔﺎﺗﻪ‬ ‫ﻳُـ ِ‬ ‫ﻳﺮ ﺟﻮﺍﺯ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺭﺍﺋﻪ ﺍ ﻬﻤﱠﺔ ﺍﻟ‬
‫ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﺍﺳﺘﻨﺒﻄﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳ ﻬﺮ ﻼﺀ ﺃﻥ ﺍﻟﺒﺎﺟﻲ ﺭﻏﻢ ﺳﻌﺔ ﻋﻠﻤﻪ ﻭﻏﺰﺍﺭﺓ ﻓﻘﻬﻪ‪ ،‬ﺘﻬﺪ ﻣﺬﻫﺐ ﻭﻟﻴ‬
‫ﺠﺘﻬﺪ ﻣﻄﻠ ‪ ،‬ﻭﺃﱠﻧﻪ ﻮﻳﻞ ﺍﻟﻨﻔ ﰲ ﺍﻟﺘ ﻘﻴ ﺍﻷﺻﻮﱄ‪ ،‬ﻭﺩﻭﻥ ﺫﻟﻚ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺮﺟﱠﺢ‬
‫ﻟﻠﺒﺎﺣ ﺃﻥ ﺳﺒﺒﻪ ﺑﻴ ﺔ ﺍﻷﻧﺪﻟ ﺍﻟ ﺗﻀﻴ ﺫﺭﻋﺎ ﺑﺎ ﺎﻟ ‪.‬‬

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‫ﻳﻌﺪ ﺩﻟﻴﻞ ﺍ ﻄﺎﺏ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺍ ﻬﻤﺔ‪ ،‬ﺍﻟ ﺗﺮﺗﺒ ﻋﻨﻬﺎ ﺧﻼﻓﺎ ﻛﺜﲑﺓ ﺑﲔ‬
‫ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ﻠﺔ ﻧﻘﺎ ﻣﺘﻌﻠﻘﺔ ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ؛ ﻓﻤﻨﻬﺎ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺪﻗﻴ ـﺬﻩ‬ ‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺒ‬
‫ﺍﻟﻘﺎﻋﺪﺓ؛ ﻛﻤﺎ ﺗﻨﺎﻭﻝ ﺃﺻﺎﻟﺔ ﺑﻴﺎﻥ ﻣﻮﻗ ﺃ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻗﺪ ﺗﺒﲔ ﻟﻨﺎ ﺃﻧﱠﻪ‬
‫ﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺎ ﻓﻴﻬﻢ ﺃﻛﺜﺮ ﺃﺻ ﺎﺑﻪ ﻣﻦ ﺍ ﺎﻟﻜﻴﺔ؛ ﻭﻫﻮ ﻣﺎ ﺗﺮﺗﺒ ﻋﻨـﻪ ـﺎﺭ‬ ‫ﺎﻟ‬
‫ﺃﺻﻮﻟﻴﺔ ﻣﻬﻤﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺎﺣ ُﻋﻨِـﻲ ﺑﺘﺘﺒﻊ ﺍ ﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍ ﺒﻨﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣـﻦ ﺧـﻼﻝ‬
‫ﻛﺘﺐ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﻗﺪ ﺑﻠﻐ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻣﺜﺎﻻ‪ ،‬ﻭﻗﺪ ﺍﺗﻀﺢ ﻟﻨﺎ ﻣﻦ ﺧﻼ ﺎ ﺃﻧﱠﻪ ـﺎﻟ‬
‫ﻣﺬﻫﺒﻪ ﻛﻤﺎ ﻫﻮ ﻣﺘﺼﻮﺭ؛ ﻭﺃﱠﻧﻪ ﻭﺍﻓﻘﻬﻢ ﻣﻦ ﺧﻼﻝ ﺃﺩﻟﺔ ﺃﺧﺮ ؛ ﻣﻨﻬﺎ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻀﻌﻴ ‪.‬‬

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