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‫ﻣ‪‬ﻘﹶﺪ‪‬ﻣ‪‬ﺎﺕ‪‬‬
‫ِﰲ‬
‫ﻓ‪‬ﻘﹾﻪ‪ ‬ﺍﻟﻨ‪‬ﻮ‪‬ﺍﺯﹺﻝﹺ‬

‫ﺃﹶﻋ‪‬ﺪ‪‬ﻩ‪:‬‬

‫ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺒ‪‬ﻮ‪‬ﻗ‪‬ﺴِﻲ‪‬‬

‫ﻣﺪﺭﺱ ﰲ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻣﺪﻳﻨﺔ ﻣﻜﺎﺳﺮ ‪ -‬ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‬

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‫ﻣﻘﺪﻣﺔ ﺍﳌﻘﺪﻣﺎﺕ‬
‫ﺍﳊﻤﺪ ﷲ ﻭ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺎﺑﺘﻪ ﻭ ﻣﻦ ﺗﺒﻌﻬﻢ‬
‫ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭ ﺑﻌﺪ‪:‬‬
‫ﻓﺎﻟﻔﻘﻪ ﺛﺮﻭﺓ ﺇﺳﻼﻣﻴﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻭ ﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺩﻟﺔ ﻭ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺻﻼﺣﻴﺔ ﺍﻹﺳﻼﻡ‬
‫ﻟﻜﻞ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ‪ .‬ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ‪ ،‬ﻭ ﻟﻘﺪ ﺻﺎﺣ‪‬ﺐ ﺍﻟﻔﻘﻪ‪ ‬ﺍﻹﺳﻼﻣﻲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﲟﺴﺎﺋﻠﻪ‬
‫ﻭ ﻓﺮﻭﻋﻪ؛ ﺗﻮﺟﻴﻬﺎ ﻭ ﺗﺮﺷﻴﺪﺍ‪.‬‬
‫ﻭ ﻗﺪ ﺗﻮﻟﹼﺪ ﻣﻦ ﺍﻟﻔﻘﻪ ﲨﻠﺔ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻧﺘﻴﺠﺔ ﺑﺬﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺟﻬﺪﻫﻢ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ ﻭ‬
‫ﺗﺮﺷﻴﺪﻫﻢ ﻟﺴﻠﻮﻙ ﺍﳌﺴﻠﻚ ﺍﳌﺮﺿﻲ ﻋﻨﺪ ﺭ‪‬ﻢ ﻣﻦ ﺧﻼﻝ ﺗﻔﻘﻬﻬﻢ ﻟﻸﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻗﺮﺁﻧﺎ ﻭ ﺳﻨﺔﹰ‪.‬‬
‫ﻭ ﻣﻦ ﲨﻠﺔ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺒﺘﻜﺮﺓ‪-‬ﺇﻥ ﺻﺢ ﺍﻟﺘﻌﺒﲑ ﺑﺬﻟﻚ‪-‬ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺍﳌﻌﺎﺻﺮﻭﻥ ﺑـ"ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ"‪ .‬ﻭ ﻗﺪ ﻗﺮﺭ ﻣﻌﻬﺪﻧﺎ ﺍﻟﻌﺎﱄ ﺍﳌﺒﺎﺭﻙ ﺗﺪﺭﻳﺲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﻄﻼﺑﻪ ﺍﻟﻨﺒﻬﺎﺀ‬
‫ﻟﻴﺘﺨﺬﻭﻩ ﺯﺍﺩﺍ ﰲ ﻃﺮﻳﻘﻬﻢ ﺍﻟﻌﻠﻤﻲ ﻭ ﺍﻟﺪﻋﻮﻱ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻓﻠﻴ‪‬ﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻣﺴﺘﻔﺎﺩﺓ ﻭ ﻣﺴﺘﻨﻘﺎﺓ ﻭ ﻣﻠﺨﺼﺔ ﳑﺎ ﺳﻄﺮﻩ ﻓﻘﻬﺎﺅﻧﺎ ﺍﻟﻜﺮﺍﻡ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ .‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺇﻻ ﲨﻊ‪ ‬ﻭ ﺗﺄﻟﻴﻒ‪ ‬ﻭ ﺗﻠﺨﻴﺺ ﻭ ﺗﺮﺗﻴﺐ‪ .‬ﻓﺎﻟﻔﻀﻞ ﳌﻦ ﺳﺒﻖ ﻭ‬
‫ﺳﻠﻒ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﺍﳌﻨﺎﻥ ﺃﻥ ﻳﺘﻘﺒﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ .‬ﻭ‬
‫ﺻﻞﹼ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﱯ ﺍﻟﺮﲪﺔ ﻭ ﺃﺻﺤﺎﺑﻪ ﻭ ﺃﺗﺒﺎﻋﻪ‪.‬‬

‫ﻣﺪﻳﻨﺔ ﻣﻜﺎﺳﺮ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ –ﺣﺮﺳﻬﺎ ﺍﷲ ﻣﻦ ﻛﻞ ﺳﻮﺀ‪-‬‬

‫ﻏﺮﺓ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ‪ 1438‬ﻫـ‪،‬‬
‫ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﻮﻗﺴﻲ‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺗﻌﺮﻳﻒ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﻭ ﺗﻘﺎﺳﻴﻤﻬﺎ ﻭ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺸﺎ‪‬ﺔ ﳍﺎ‬

‫ﺗﻌﺮﻳﻒ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬

‫ﻓـ"ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ" ﻣﺮﻛﺐ ﺇﺿﺎﰲ ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﻟﻔﻈﲔ‪ :‬ﻟﻔﻆ "ﻓﻘﻪ" ﻭ ﻟﻔﻆ "ﺍﻟﻨﻮﺍﺯﻝ"‪.‬‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺗﻌﺮﻳﻒ ﻛﻞ ﻟﻔﻆ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻭ ﻣﻦ ﺣﻴﺚ ﺍﻻﺻﻄﻼﺡ‪ .‬ﰒ ﻳﺄﰐ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺗﻌﺮﻳﻒ "ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ" ﺑﺎﻋﺘﺒﺎﺭ ﻣﺼﻄﻠﺢ ﻭ ﻟﻘﺐ ﻋﻠﻰ ﻓﻦ ﻣﻌﲔ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﻓـ"ﺍﻟﻔﻘﻪ" ﻟﻐﺔ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‪ ،‬ﻭ ﺍﻟﻌﻠﻢ‪ ،‬ﻭ ﺍﻟﻔﻄﻨﺔ‪.1‬‬
‫ﻭ ﰲ ﺍﻻﺻﻄﻼﺡ‪" :‬ﺍﻟﻌﻠﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﻜﺘﺴﺐ ﻣﻦ ﺃﺩﻟﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ"‪.2‬‬
‫ﺃﻣﺎ "ﺍﻟﻨﻮﺍﺯﻝ"‪ ،‬ﻓﻔﻲ ﺍﻟﻠﻐﺔ ﲨﻊ ﻧﺎﺯﻟﺔ‪ ،‬ﻭ ﻫﻲ‪ :‬ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﻦ )ﻧﺰﻝ‪-‬ﻳﱰﻝ( ﺇﺫﺍ ﺣﻞﹼ ﻭ‬
‫ﻭﻗﻊ‪ .‬ﰒ ﺃﺻﺒﺢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺪﺓ ﻣﻦ ﺷﺪﺍﺋﺪ ﺍﻟﺰﻣﻦ؛ ﻓﻴﻘﺎﻝ‪-‬ﻣﺜﻼ‪" :-‬ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻨﻮﺍﺯﻝ" ﺃﻱ‪:‬‬
‫ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ ﻭ ﺍﻟﻜﺮﺑﺎﺕ ﺍﻟﱵ ﺗﻘﻊ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪.3‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻓﻬﻨﺎﻙ ﻋﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﻟﺪﻯ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫"ﺍﻟﻘﻀﺎﻳﺎ ﻭ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻳﻔﺼﻞ ﻓﻴﻬﺎ ﺍﻟﻘﻀﺎﺓ ﻃﺒﻘﺎ ﻟﻠﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ"‪ .‬ﻭ ﻫﺬﺍ‬ ‫‪-1‬‬
‫ﺗﻌﺮﻳﻒ ﺍﻷﻧﺪﻟﻮﺳﻴﲔ ﻭ ﺍﳌﻐﺎﺭﺑﺔ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ‪ . 4‬ﻭ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‬
‫ﺑـ"ﺍﻟﻨﻮﺍﺯﻝ" ﻫﻲ ﺍﻷﻗﻀﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﺗﻘﻊ ﻓﻴﻬﺎ ﺧﺼﻮﻣﺎﺕ ﰲ‬

‫‪ 1‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪.523-522/13 ،‬‬

‫‪ 2‬ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ‪41/1 ،‬؛ ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.19/1 ،‬‬
‫‪ 3‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪659/11 ،‬؛ ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪.601 ،‬‬
‫‪ 4‬ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻀﺎﺋﻲ ﺍﳌﻐﺮﰊ‪ ،‬ﺹ ‪ ،319‬ﻛﻤﺎ ﰲ‪ :‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.20/1 ،‬‬
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‫ﺍﻟﻐﺎﻟﺐ‪ .‬ﻓﻠﺬﻟﻚ‪ ،‬ﺍﺷﺘ‪‬ﻬﺮ ﻣﺎﻟﻜﻴﺔﹸ ﺍﳌﻐﺎﺭﺑﺔ ﺑﺎﻟﺘﺄﻟﻴﻒ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺻﻨﻊ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‬
‫ﺍﻟﻘﺮﻃﱯ ﰲ ﻛﺘﺎﺑﻪ‪" :‬ﺍﳌﻔﻴﺪ ﻟﻠﺤﻜﺎﻡ ﻓﻴﻤﺎ ﻳﻌﺮﺽ ﳍﻢ ﻣﻦ ﻧﻮﺍﺯﻝ ﺍﻷﺣﻜﺎﻡ‪.5‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﺍﺷﺘﻬﺮ ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﺇﻃﻼﻕ "ﺍﻟﻨﻮﺍﺯﻝ" ﻋﻠﻰ "ﺍﻷﺳﺌﻠﺔ ﻭ ﺍﻷﺟﻮﺑﺔ ﻭ‬
‫ﺍﻟﻔﺘﺎﻭﻯ"‪ .‬ﻭ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ﰲ ﺫﻟﻚ‪" :‬ﻧﻮﺍﺯﻝ ﺍﺑﻦ ﺭﺷﺪ" ﻭ ﻏﲑﻩ‪.‬‬
‫ﺍﻟﻨﻮﺍﺯﻝ ﻫﻲ "ﺍﳌﺴﺎﺋﻞ ﺍﻟﻮﺍﻗﻌﺔ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﺗﺘﻄﻠﺐ ﺍﺟﺘﻬﺎﺩﺍ ﻭ ﺑﻴﺎﻥ ﺣﻜﻢ"‪ .‬ﺃﻭ‬ ‫‪-2‬‬
‫ﻳﻘﺎﻝ ﺑﺄ‪‬ﺎ‪" :‬ﻣﺎ ﺍﺳﺘﺪﻋﻰ ﺣﻜﻤﺎ ﺷﺮﻋﻴﺎ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﺠﺪﺓ"‪ .‬ﻭ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﻫﻮ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺸﺎﺋﻊ ﺍﳌﺸﻬﻮﺭﺓ ﻟﺪﻯ ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺪ ﺇﻃﻼﻗﻬﻢ ﳍﺬﺍ ﺍﻟﻠﻔﻆ؛ ﻛﻤﺎ‬
‫ﰲ ﻗﻮﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ –ﺭﲪﻪ ﺍﷲ‪" :-‬ﻓﺼﻞ‪ :‬ﻭ ﻗﺪ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﳚﺘﻬﺪﻭﻥ ﰲ ﺍﻟﻨﻮﺍﺯﻝ"‪.6‬‬
‫ﻓﻬﺬﺍ ﺍﻹﻃﻼﻕ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺮﺍﺩ ﻋﻨﺪ ﻗﻮﻟﻨﺎ‪" :‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ"‪ ،‬ﻭ ﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻻﺑﺪ ﻣﻦ ﺗﻮﻓﺮ ﺛﻼﺛﺔ ﻗﻴﻮﺩ ﰲ ﻭﺍﻗﻌﺔ ﻣﻌﻴﻨﺔ ﺣﱴ ﻳﻘﺎﻝ ﳍﺎ ﺑﺄ‪‬ﺎ‪ :‬ﻧﺎﺯﻟﺔ ﻣﻦ‬
‫ﺍﻟﻨﻮﺍﺯﻝ‪ .‬ﻭ ﻫﺬﻩ ﺍﻟﻘﻴﻮﺩ ﺍﻟﺜﻼﺛﺔ ﻫﻲ‪:7‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻮﻗﻮﻉ؛ ﺃﻱ ﺍﳊﺼﻮﻝ ﻭ ﺍﳊﻠﻮﻝ‪ .‬ﻭ ﺧﺮﺝ ‪‬ﺬﺍ ﺍﻟﻘﻴﺪ‪ :‬ﺍﳌﺴﺎﺋﻞ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﳌﻘﺪﺭﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳉﺪﺓ؛ ﺃﻱ ﻋﺪﻡ ﻭﻗﻮﻋﻬﺎ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭ ﺧﺮﺝ ‪‬ﺬﺍ ﺍﻟﻘﻴﺪ‪ :‬ﻧﻮﺍﺯﻝ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﱵ‬
‫ﺳﺒﻖ ﻭﻗﻮﻋﻬﺎ ﻣﻦ ﻗﺒﻞ ﺇﺫﺍ ﺗﻜﺮﺭ ﻭﻗﻮﻋﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ؛ ﺃﻱ ﺃ‪‬ﺎ ﺗﺴﺘﺪﻋﻲ ﺣﻜﻤﺎ ﺷﺮﻋﻴﺎ ﺑﺈﳊﺎﺡ‪ .‬ﻭ ﺧﺮﺝ ‪‬ﺬﺍ ﺍﻟﻘﻴﺪ‪:‬‬
‫ﺍﻟﻮﻗﺎﺋﻊ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻠﺤﺔﹰ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻧﺖ ﻣﻠﺤﺔﹰ ﻣﻦ ﺍﳉﻮﺍﻧﺐ‬
‫ﺍﻷﺧﺮﻯ ) ﻛﺎﳉﺎﻧﺐ ﺍﻟﻄﱯ ﺃﻭ ﺍﳉﺎﻧﺐ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻣﺜﻼ(‪.‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﻴﺴﲑﺓ‪ ،‬ﳝﻜﻦ ﺗﻌﺮﻳﻒ "ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ" ﺑﺎﻋﺘﺒﺎﺭﻩ ﻟﻘﺒﺎ ﻟﻔﻦ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ‬
‫ﺑﺄﻧﻪ‪" :‬ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﺠﺪﺓ ﺍﳌﻠﺤﺔ"‪.8‬‬

‫‪ 5‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.21-20/1 ،‬‬

‫‪ 6‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪203/1 ،‬؛ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.22/1 ،‬‬
‫‪ 7‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.24-22/1 ،‬‬
‫‪ 8‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﻘﻮﺍﻋﺪ‪69/1 ،‬؛ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ‪.26/1‬‬
‫‪5‬‬

‫ﻓﻌﻠﻢ ﺍﻟﻔﻘﻪ ﺃﻋﻢ ﻣﻦ ﻋﻠﻢ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﻣﻦ ﺟﻬﺔ ﴰﻮﻟﻪ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻭ‬
‫ﺍﳌﻘﺪﺭﺓ‪ ،‬ﺍﳌﺴﺘﺠﺪﺓ ﺃﻭ ﻏﲑ ﺍﳌﺴﺘﺠﺪﺓ‪ .‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻢ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﺃﻋﻢ ﻣﻦ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻣﻦ ﺟﻬﺔ‬
‫ﴰﻮﻟﻪ ﻟﻠﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﺠﺪﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻭ ﻏﲑ ﺍﻟﻌﻤﻠﻴﺔ‪.9‬‬

‫ﺗﻘﺎﺳﻴﻢ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬
‫ﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺍﻟﻨﻮﺍﺯﻝ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ‪:10‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﻣﻮﺿﻮﻋﻬﺎ‪ :‬ﺗﻨﻘﺴﻢ ﺇﱃ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻟﻨﻮﺍﺯﻝ ﻏﲑ ﺍﻟﻔﻘﻬﻴﺔ –‬ ‫‪-1‬‬
‫ﻛﺎﻟﻨﻮﺍﺯﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻭ ﺍﻟﻠﻐﻮﻳﺔ ﻭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭ ﻏﲑﻫﺎ‪.-‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺧﻄﻮﺭ‪‬ﺎ ﻭ ﺃﳘﻴﺘﻬﺎ‪ :‬ﺗﻨﻘﺴﻢ ﺇﱃ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻜﱪﻯ –ﻭ ﻫﻲ ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ‬ ‫‪-2‬‬
‫ﺗﺪﺑﺮ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭ ﻣﺎ ﻳﺘﺼﻞ ‪‬ﺎ ﻣﻦ ﺍﳌﻜﺎﺋﺪ ﻭ ﺍﳊﺮﻭﺏ ﺍﳌﻌﻠﻨﺔ ﻭ ﻏﲑ‬
‫ﺍﳌﻌﻠﻨﺔ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪ -‬ﻭ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﱵ ﺩﻭ‪‬ﺎ‪.‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﻛﺜﺮﺓ ﻭﻗﻮﻋﻬﺎ ﻭ ﺍﻧﺘﺸﺎﺭﻫﺎ‪ :‬ﺗﻨﻘﺴﻢ ﺇﱃ‪ :‬ﻧﻮﺍﺯﻝ ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﺃﺣﺪ )ﰲ‬ ‫‪-3‬‬
‫ﺍﻟﻐﺎﻟﺐ( –ﻣﺜﻞ‪ :‬ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ‪ ،-‬ﻭ ﻧﻮﺍﺯﻝ ﻳﻌﻈﻢ ﻭﻗﻮﻋﻬﺎ –ﻣﺜﻞ‪:‬‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺎﺋﺮﺓ‪ ،-‬ﻭ ﻧﻮﺍﺯﻝ ﻳﻘﻞ ﻭﻗﻮﻋﻬﺎ –ﻣﺜﻞ‪ :‬ﺍﻟﻠﺠﻮﺀ ﺍﻟﺴﻴﺎﺳﻲ‪.-‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺟﺪ‪‬ﺎ‪ :‬ﺗﻨﻘﺴﻢ ﺇﱃ‪ :‬ﻧﻮﺍﺯﻝ ﳏﻀﺔ –ﻭ ﻫﻲ ﺍﻟﱵ ﱂ ﻳﺴﺒﻖ ﻭﻗﻮﻋﻬﺎ ﻣﻦ‬ ‫‪-4‬‬
‫ﻗﺒﻞ‪ ،‬ﻛﺄﻃﻔﺎﻝ ﺍﻷﻧﺎﺑﻴﺐ‪ ،-‬ﻭ ﻧﻮﺍﺯﻝ ﻧﺴﺒﻴﺔ –ﻭ ﻫﻲ ﺍﻟﱵ ﺳﺒﻖ ﻭﻗﻮﻋﻬﺎ ﻭ ﻟﻜﻨﻬﺎ‬
‫ﺗﻄﻮﺭﺕ ﻭ ﲡﺪﺩﺕ‪ ،‬ﻣﺜﻞ‪ :‬ﺑﻴﻊ ﺍﻟﺘﻘﺴﻴﻂ ﻭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳉﺮﺍﺣﻴﺔ‪.-‬‬

‫‪ 9‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.26/1 ،‬‬

‫‪10‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.28-27/1 ،‬‬
‫‪6‬‬

‫ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺸﺎ‪‬ﺔ ﻟﻠﻨﻮﺍﺯﻝ‪:‬‬

‫ﺍﻟﻮﻗﺎﺋﻊ‪ :‬ﻋﺎﻡ ﰲ ﻛﻞ ﻭﺍﻗﻌﺔ‪-‬ﻣﺴﺘﺠﺪﺓ ﻛﺎﻧﺖ ﺃﻡ ﻏﲑ ﻣﺴﺘﺠﺪﺓ‪ ،-‬ﻣﻠﺤﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﺸﺮﻉ ﺃﻡ ﻏﲑ ﻣﻠﺤﺔ‪.‬‬
‫ﺍﳌﺴﺘﺠﺪﺍﺕ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣﺴﺄﻟﺔ ﺟﺪﻳﺪﺓ‪-‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭ‬
‫ﺍﳌﻘﺪﺭﺓ‪ ،-‬ﻭ ﻗﺪ ﺗﻜﻮﻥ ﻣﻠﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﻗﺪ ﺗﻜﻮﻥ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻮﺍﺯﻝ ﻓﻼﺑﺪ ﺃﻥ ﺗﺘﻌﻠﻖ ﲝﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﲞﻼﻑ "ﺍﻟﻮﻗﺎﺋﻊ" ﻭ "ﺍﳌﺴﺘﺠﺪﺍﺕ"‪.‬‬
‫ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺸﺎ‪‬ﺔ ﺃﻳﻀﺎ‪" :‬ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ"‪ ،‬ﻭ ﻫﻲ‪ :‬ﺍﻷﻓﻌﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺻﺪﺭ‬
‫ﲡﺎﻫﻬﺎ ﺣﻜﻢ ﺷﺮﻋﻲ‪ .‬ﻭ ‪‬ﺬﺍ‪ ،‬ﺻﺎﺭﺕ ﺍﻟﻨﻮﺍﺯﻝ ﺗﻘﺎﺑﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺑﺄ‪‬ﺎ ﺟﺰﺀ ﻣﻦ‬
‫ﺃﺟﺰﺍﺀ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ‪.11‬‬

‫‪ 11‬ﺍﻟﺸﺜﺮﻱ‪ ،‬ﻣﻠﺨﺺ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.4 ،‬‬

‫‪7‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫‪12‬‬
‫ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‬

‫ﻳﻌﺘﱪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻔﺮﻗﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻫﻮ ﺑﺪﺍﻳﺔ ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﻓﻘﻪ‬
‫ﺍﻟﻨﻮﺍﺯﻝ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻧﺰﻝ ﻣﻔﺮﻗﺎ ﺣﺴﺐ ﺍﻟﻨﻮﺍﺯﻝ ﻭ ﺍﳊﻮﺍﺩﺙ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ‪-‬ﺭﲪﻪ ﺍﷲ‪:-‬‬
‫"ﻭ ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﺈﳕﺎ ﻧﺰﻝ ﲨﻠﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﺑﻴﺖ ﺍﻟﻌﺰﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰒ ﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﲝﺴﺐ ﺍﻟﻮﻗﺎﺋﻊ"‪.13‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱐ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫"ﻫﻜﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺯﺍﻝ ﻳﱰﻝ ﻣﻔﺮﻗﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﳊﻮﺍﺩﺙ ﺍﳌﻘﺘﻀﻴﺔ ﻟﱰﻭﻟﻪ"‪.14‬‬
‫ﻭ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ‪ :‬ﻫﻞ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﳚﺘﻬﺪ ﰲ ﺣﻜﻢ ﺍﻟﻨﻮﺍﺯﻝ‬
‫ﺃﻡ ﻻ؟ ﻭ ﺍﻟﺮﺍﺟﺢ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻛﺎﻥ ﳚﺘﻬﺪ ﰲ ﺣﻜﻢ ﺍﻟﻨﻮﺍﺯﻝ‪.‬‬
‫ﻭ ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ؛ ﻓﺈ‪‬ﻢ ﳚﺘﻬﺪﻭﻥ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺣﱴ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ :‬ﺇﻣﺎ ﺃﻧﻪ ﻳﻘﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺃﻭ ﻳﻨﻜﺮﻫﻢ ﰲ ﺫﻟﻚ ﻓﻴﻐﲑﻭﻥ ﺍﺟﺘﻬﺎﺩﻫﻢ‪.‬‬
‫ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﻋﻼﻡ ﻟﻠﻨﺎﺱ ﻭ ﺇﻓﺎﺩ‪‬ﻢ ﺑﺄﻥ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻻ ﻧﺺ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﺴﺒﻴﻞ ﺍﺳﺘﺪﺭﺍﻙ ﺣﻜﻤﻪ ﻫﻮ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫‪ 12‬ﺍﻟﺸﺜﺮﻱ‪ ،‬ﻣﻠﺨﺺ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.10-9 ،‬‬

‫‪ 13‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪.501/1 ،‬‬
‫‪ 14‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.86/1 ،‬‬
‫‪8‬‬

‫ﰒ ﺟﺎﺀ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻓﺎﺳﺘﻤﺮﻭﺍ –ﺭﲪﻬﻢ ﺍﷲ‪ -‬ﻋﻠﻰ ‪‬ﺞ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ﻃﺮﻳﻘﺘﻬﻢ ﰲ‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﱵ ﲢﻞ ‪‬ﻢ ﻭ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺣﻜﺎﻣﻬﺎ ﰲ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺇﱃ ﺃﻥ ﺟﺎﺉ ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﻓﻘﺎﻡ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺘﺼﻨﻴﻒ ﲨﻠﺔ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‬
‫ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻭ ﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺑﻌﻀﻬﺎ‪.‬‬
‫ﻭ ﻣﻦ ﺃﻫﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬
‫"ﻣﻨﻬﺞ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﻨﻮﺍﺯﻝ ﺍﳌﻌﺎﺻﺮﺓ" ﻟﻠﺪﻛﺘﻮﺭ ﻣﺴﻔﺮ ﺑﻦ ﻋﻠﻲ‬ ‫‪-1‬‬
‫ﺍﻟﻘﺤﻄﺎﱐ‪.‬‬
‫"ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ ﺗﻄﺒﻴﻘﻴﺔ" ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳉﻴﺰﺍﱐ‪.‬‬ ‫‪-2‬‬
‫"ﺍﳌﺪﺧﻞ ﺇﱃ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ" ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﺃﺑﻮ ﺍﻟﺒﺼﻞ‪.‬‬ ‫‪-3‬‬

‫ﺃﺳﺒﺎﺏ ﻭﻗﻮﻉ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬

‫ﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺃﺳﺒﺎﺏ ﻭﻗﻮﻉ ﺍﻟﻨﻮﺍﺯﻝ ﺇﱃ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭ ﺍﻟﺼﻨﺎﻋﻴﺔ‪:‬‬
‫ﻗﺪ ﺷﻬﺪ ﺍﻟﻌﺎﱂ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﰎ ﺍﺧﺘﺮﺍﻉ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻜﻬﺮﺑﺎﺋﻴﺔ‪ ،‬ﺣﺼﻞ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺬﻫﻠﺔ ﰲ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ .‬ﺗﻐﲑﺕ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻨﻘﻞ‪ ،‬ﻭ ﺗﻄﻮﺭﺕ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﻭ ﺍﻹﻋﻼﻡ‪ ،‬ﻭ ﺍﺧﺘﺮﻋﺖ ﺍﻵﻻﺕ‬
‫ﻭ ﺍﻷﺟﻬﺰﺓ ﳑﺎ ﱂ ﺗﻜﻦ ﻣﺘﺼﻮﺭﺓ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭ ﻗﺪ ﻭﻗﻌﺖ –ﺇﺛﺮ ﺗﻠﻚ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭ ﺍﻻﺧﺘﺮﺍﻋﺎﺕ‪-‬‬
‫ﻧﻮﺍﺯﻝ ﻋﺪﺓ ﺟﺪﻳﺪﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻛﺜﺮﺓ ﺍﻟﻔﺠﻮﺭ ﺑﲔ ﺍﻟﻨﺎﺱ‪:‬‬
‫‪9‬‬

‫ﺍﺯﺩﺍﺩ ﺗﻔﺮﻳﻂ ﺍﻟﻨﺎﺱ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ؛ ﻓﺘﻮﺳﻌﻮﺍ ﰲ ﺍﳌﻠﺬﺍﺕ ﻭ ﺍﳌﻼﻫﻲ ﻭ‬

‫ﺍﺳﺘﻜﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭ ﺗﻘﺮﺑﻮﺍ ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻓﺬﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﻌﺰﻳﺰ –ﺭﲪﻪ ﺍﷲ‪:‬‬
‫"ﲢﺪﺙ ﻟﻠﻨﺎﺱ ﺃﻗﻀﻴﺔ ﺑﻘﺪﺭ ﻣﺎ ﺃﺣﺪﺛﻮﺍ ﻣﻦ ﺍﻟﻔﺠﻮﺭ"‪.15‬‬

‫‪ 15‬ﺍﻟﺒﺎﺟﻲ‪ ،‬ﺍﳌﻨﺘﻘﻰ‪ .140/6 ،‬ﻭ ﺍﻧﻈﺮ‪ :‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.32-31/1 ،‬‬

‫‪10‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‬

‫ﺗﺘﺠﻠﻰ ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:16‬‬

‫ﺑﻴﺎﻥ ﺻﻼﺡ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ؛ ﻭ ﺃ‪‬ﺎ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺘﻘﺪﱘ ﺍﳊﻠﻮﻝ‬ ‫‪-1‬‬
‫ﺍﻟﻨﺎﺟﻌﺔ ﻟﻜﻞ ﻣﺸﺎﻛﻞ ﺍﻟﻌﺼﺮ ﻭ ﻣﻌﻀﻼﺗﻪ‪ .‬ﻓﻤﺎ ﻣﻦ ﻧﺎﺯﻟﺔ ﻣﻦ ﺍﻟﻨﻮﺍﺯﻝ ﺇﻻ ﻭﳍﺎ‬
‫ﺣﻜﻢ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﺀ ﺑﻴﺎﻥ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ -‬ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﻳﻌﺮﻓﻪ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ؛ ﻭ ﺩﻟﻴﻞ ﺫﻟﻚ‪:‬‬
‫ﻗﻮﻝ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪) :-‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﺃﹶﻛﹾﻤ‪‬ﻠﹾﺖ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺩ‪‬ﻳﻨ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﺗ‪‬ﻤ‪‬ﻤ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻧﹺﻌ‪‬ﻤ‪‬ﺘ‪‬ﻲ‬
‫ﻭ‪‬ﺭ‪‬ﺿ‪‬ﻴﺖ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺍﻹِﺳ‪‬ﻼﹶﻡ‪ ‬ﺩ‪‬ﻳﻨﺎﹰ(‪.17‬‬
‫ﺇﻳﻘﺎﻅ ﺍﳌﺴﻠﻤﲔ ﻭ ﺗﻨﺒﻴﻬﻬﻢ ﺇﱃ ﻭﺟﻮﺏ ﺍﻟﺘﺴﻠﺢ ﺑﺴﻼﺡ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻭ ﺍﻟﻔﻘﻪ ﰲ‬ ‫‪-2‬‬
‫ﺍﻟﺪﻳﻦ؛ ﻭ ﺃﻧﻪ ﻻ ﳝﻜﻨﻬﻢ ﻣﻮﺍﺟﻬﺔ ﺗﻄﻮﺭﺍﺕ ﺍﻟﺰﻣﻦ ﻭ ﻣﻜﺎﺋﺪ ﺍﻷﻋﺪﺍﺀ ﺇﻻ ﺑﻪ‪.‬‬
‫ﻓﻴﻬﺎ ﺩﻋﻮﺓ ﺻﺮﳛﺔ ﺇﱃ ﲢﻜﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﲨﻴﻊ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪.‬‬ ‫‪-3‬‬
‫ﻓﻴﻬﺎ ﺇﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺭﺱ ﻣﻦ ﻣﻌﺎﱂ ﺍﻟﺪﻳﻦ ﻭ ﺇﺣﻴﺎﺀ ﻣﻬﻤﺔ ﺍﻟﺘﺠﺪﻳﺪ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪.‬‬ ‫‪-4‬‬
‫ﺍﻟﺘﻌﺒﺪ ﷲ ﻋﺰ ﻭﺟﻞ ﺑﺪﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ ﻥ ﻷﻥ ﺩﺭﺍﺳﺘﻬﺎ ﻫﺬﻩ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ‬ ‫‪-5‬‬
‫ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﺟﻞ ﺍﻟﻘﺮﺑﺎﺕ ﻓﺎﻟﺘﺼﺪﻱ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ‬
‫ﻫﺬﺍ ﻋﺒﺎﺩﺓ ﷲ ﻋﺰ ﻭﺟﻞ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻛﺴﺐ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻷﻥ ﺍﻟﻌﺎﱂ ﻭﺍ‪‬ﺘﻬﺪ ﺇﺫﺍ ﺑﺬﻝ ﺟﻬﺪﻩ‬ ‫‪-6‬‬
‫ﻭﻧﻈﺮﻩ ﰲ ﺗﻌﻠﻢ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻨﺎﺯﻟﺔ ﻭﻣﺎ ﻫﻮ ﺣﻜﻤﻬﺎ ﻫﺬﺍ ﻓﻴﻪ ﺃﺟﺮ ﻭﺛﻮﺍﺏ ﻋﻨﺪ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ‪.‬‬

‫‪ 16‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪35/1 ،‬؛ ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺹ ‪.2‬‬
‫‪ 17‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻷﻳﺔ ‪.3‬‬
‫‪11‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﺣﻜﻢ ﺩﺭﺍﺳﺔ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‬

‫ﺩﺭﺍﺳﺔ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭ ﻫﻮ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ‪ .‬ﻭ ﻗﺪ ﻳﺼﻞ ﺇﱃ‬
‫ﺭﺗﺒﺔ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﻣﻦ ﻳﺘﻬﻴﺄ ﻟﻪ ﺍﻟﻨﻈﺮ ﰲ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ‪ .18‬ﻫﺬﺍ ﻣﻊ ﻭﺭﻭﺩ ﻛﺮﺍﻫﺔ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﻮﻗﺎﺋﻊ ﻗﺒﻞ ﺃﻥ ﺗﱰﻝ ﻭ ﺗﻘﻊ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪.19‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳉﻴﺰﺍﱐ –ﺣﻔﻈﻪ ﺍﷲ‪:-‬‬
‫"‪...‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﳌﺴﺄﻟﺔ ﺍ‪‬ﺘﻬﺪ ﻓﻴﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﺎﺯﻟﺔ‬
‫ﺑﺎﳌﺴﻠﻤﲔ‪ .‬ﺃﻣﺎ ﺍﳌﺴﺎﺋﻞ ﻏﲑ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻘﺪ ﻳﻜﺮﻩ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ ﻭ ﻗﺪ ﳛﺮﻡ‪ .‬ﻭ ﻻ ﳚﺐ ﺍﻟﻨﻈﺮ ﰲ‬
‫‪20‬‬
‫ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﲣﺺ ﺍﻟﻜﻔﺎﺭ ﻭﺣﺪﻫﻢ‪"...‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻓﺮﺽ ﻫﻮ ﻗﻮﻝ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪:-‬‬
‫)ﻭ‪‬ﺇﹺﺫﹶ ﺃﹶﺧ‪‬ﺬﹶ ﺍﷲُ ﻣ‪‬ﻴﺜﹶﺎﻕ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍﹾ ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﻟﹶﺘ‪‬ﺒ‪‬ﻴ‪‬ﻨ‪‬ﻨ‪‬ﻪ‪ ‬ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ ﻭ‪‬ﻻﹶ ﺗ‪‬ﻜﹾﺘ‪‬ﻤ‪‬ﻮﻧ‪‬ﻪ‪.21(‬‬
‫ﻓﺘﺒﻴﲔ ﺍﻟﻌﻠﻢ ﻭﻧﺸﺮﻩ ﻫﺬﺍ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻌﺎﻣﻲ ﻗﺪ ﻻ ﳛﺴﻦ ﲣﺮﻳﺞ ﺣﻜﻤﻬﺎ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ -‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ‪.22‬‬

‫‪ 18‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍ‪‬ﻤﻮﻉ‪27/1 ،‬؛ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.34/1 ،‬‬

‫‪ 19‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ‪.139/2 ،‬‬
‫‪ 20‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.34/1 ،‬‬
‫‪ 21‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻷﻳﺔ ‪.187‬‬
‫‪ 22‬ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺹ ‪.2‬‬
‫‪12‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﳋﺎﻣﺴﺔ‪:‬‬
‫ﻗﻮﺍﻋﺪ ﻭ ﺿﻮﺍﺑﻂ ﻭ ﻣﺰﺍﻟﻖ ﰲ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‬

‫ﻗﻮﺍﻋﺪ ﻭ ﺿﻮﺍﺑﻂ ﰲ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭ ﺍﻻﺑﺘﻬﺎﻝ ﺇﻟﻴﻪ ﻭ ﺳﺆﺍﻝ ﺍﻟﻔﺘﺢ ﻭ ﺍﻟﺘﻮﻓﻴﻖ‪:23‬‬
‫ﻭ ﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻠﻴﻠﺔ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ –ﺭﲪﻪ ﺍﷲ‪ ،-‬ﻓﻘﺎﻝ‪:‬‬
‫"‪ ...‬ﻳﻨﺒﻐﻲ ﻟﻠﻤﻔﱵ ﺍﳌﻮﻓﱠﻖ ﺇﺫﺍ ﻧﺰﻟﺖ ﺑﻪ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻳﻨﺒﻌﺚ ﻣﻦ ﻗﻠﺒﻪ ﺍﻻﻓﺘﻘﺎﺭ‪ ‬ﺍﳊﻘﻴﻘﻲ‪ ‬ﺍﳊﺎﱄ‬
‫ﻻ ﺍﻟﻌﻠﻤﻲ ﺍ‪‬ﺮﺩ ﺇﱃ ﻣ‪‬ﻠﹾﻬﻢ ﺍﻟﺼ‪‬ﻮﺍﺏ‪ ،‬ﻭﻣﻌﻠﻢ ﺍﳋﲑ ﻭﻫﺎﺩﻱ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻥﹾ ﻳﻠﻬﻤﻪ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻳﻔﺘﺢ‬
‫ﻟﻪ ﻃﺮﻳﻖ ﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﻳﺪﻟﹼﻪ ﻋﻠﻰ ﺣ‪‬ﻜﻤﻪ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﻟﻌﺒﺎﺩﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻤﱴ ﻗﺮﻉ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬‬
‫ﻓﻘﺪ ﻗﺮﻉ ﺑﺎﺏ ﺍﻟﺘﻮﻓﻴﻖ ﻳﻨﺒﻐﻲ ﻟﻠﻤﻔﱵ ﺍﳌﻮﻓﱠﻖ ﺇﺫﺍ ﻧﺰﻟﺖ ﺑﻪ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻳﻨﺒﻌﺚ ﻣﻦ ﻗﻠﺒﻪ ﺍﻻﻓﺘﻘﺎﺭ‪‬‬
‫ﺍﳊﻘﻴﻘﻲ‪ ‬ﺍﳊﺎﱄ ﻻ ﺍﻟﻌﻠﻤﻲ ﺍ‪‬ﺮﺩ ﺇﱃ ﻣ‪‬ﻠﹾﻬﻢ ﺍﻟﺼ‪‬ﻮﺍﺏ‪ ،‬ﻭﻣﻌﻠﻢ ﺍﳋﲑ ﻭﻫﺎﺩﻱ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻥﹾ ﻳﻠﻬﻤﻪ‬
‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻳﻔﺘﺢ ﻟﻪ ﻃﺮﻳﻖ ﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﻳﺪﻟﹼﻪ ﻋﻠﻰ ﺣ‪‬ﻜﻤﻪ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﻟﻌﺒﺎﺩﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻤﱴ‬
‫ﻗﺮﻉ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺪ ﻗﺮﻉ ﺑﺎﺏ ﺍﻟﺘﻮﻓﻴﻖ‪.24"...‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﳛﻜﻢ ﺍ‪‬ﺘﻬﺪ ﻋﻠﻰ ﺍﻟﻨﻮﺍﺯﻝ ﺣﱴ ﻳﺴﻠﻚ ﺍﳌﺴﺎﻟﻚ ﺍﻷﺭﺑﻌﺔ‪ :‬ﺍﻟﺘﺼﻮﺭ‪،‬‬
‫ﰒ ﺍﻟﺘﻜﻴﻴﻒ‪ ،‬ﰒ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﺃﻭ ﺍﻟﺘﻮﻗﻒ‪.25‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻌﺪﻱ –ﺭﲪﻪ ﺍﷲ‪:-‬‬

‫‪ 23‬ﺃﺑﻮ ﺍﻟﺒﺼﻞ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﺹ ‪.16‬‬

‫‪ 24‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪.172/4 ،‬‬
‫‪ 25‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.38/1 ،‬‬
‫‪13‬‬

‫"ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﲢﺪﺙ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﺳﻮﺍﺀ ﺣﺪﺛﺖ ﺃﺟﻨﺎﺳﻬﺎ ﺃﻭ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﳚﺐ ﺃﻥ‬
‫ﺗﺘﺼﻮﺭ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺷﺨﺼﺖ ﺻﻔﺎ‪‬ﺎ‪ ،‬ﻭﺗﺼﻮﺭﻫﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺼﻮﺭﺍ‬
‫ﺗﺎﻣﺎ ﺑﺬﺍ‪‬ﺎ ﻭﻣﻘﺪﻣﺎ‪‬ﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻃﺒﻘﺖ ﻋﻠﻰ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﻭﺃﺻﻮﻟﻪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻉ ﳛﻞ‬
‫ﲨﻴﻊ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻣﺸﻜﻼﺕ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﳛﻞ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻠﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ‪ ،‬ﳛﻠﻬﺎ ﺣﻼ‬
‫ﻣﺮﺿﻴﺎ ﻟﻠﻌﻘﻮﻝ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻟﻔﻄﺮ ﺍﳌﺴﺘﻘﻴﻤﺔ‪.‬‬
‫‪26‬‬
‫ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻨﻈﺮ ﻓﻴﻪ ﺍﻟﺒﺼﲑ ﻣﻦ ﲨﻴﻊ ﻧﻮﺍﺣﻴﻪ ﻭﺟﻮﺍﻧﺒﻪ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ‪"...‬‬
‫ﻭ ﺇﻟﻴﻜﻢ ﺑﻴﺎﻥ ﻣﻮﺟﺰ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺎﻟﻚ ﺍﻷﺭﺑﻌﺔ‪:‬‬
‫‪ -1‬ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺼﻮﺭ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺎﺟﺘﻤﺎﻉ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻓﻬﻢ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺫﺍ‪‬ﺎ‪،‬‬
‫ﻭ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻢ ﺍﻟﻮﺍﻗﻊ ﺍﶈﻴﻂ ﺑﺎﻟﻨﺎﺯﻟﺔ‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪ ،‬ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﻟﻠﻨﺎﺯﻟﺔ ﻧﻈﺮﻳﺎ ﻭ ﻋﻤﻠﻴﺎ‪ .‬ﻭ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺑﺎﺳﺘﻔﺴﺎﺭ ﺃﻫﻞ ﺍﻟﺘﺨﺼﺺ ﻭ ﺃﺻﺤﺎﺏ ﺍﳋﱪﺍﺕ ﰲ ﺍﳌﻮﺿﻮﻉ‪ .‬ﻓﺎﳋﻄﺄ ﺃﻭ ﺍﻹﳘﺎﻝ ﰲ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺳﻴﺆﺩﻱ ﺇﱃ ﺍﻟﻮﻗﻮﻉ ﰲ ﺯﻟﻞ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻨﻮﺍﺯﻝ‪ .‬ﻭ ﳍﺬﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪" :‬ﺇﻥ‬
‫ﺍﻟﻌﻠﻮﻡ ﻛﻠﻬﺎ ﺃﺑﺎﺯﻳﺮ‪ 27‬ﻟﻠﻔﻘﻪ"؛ ﺃﻱ‪ :‬ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﻄﺮﻑ ﻣﻦ ﻣﻌﺮﻓﺔ ﻛﻞ ﺷﻲﺀ‬
‫ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﺍﳉﺎﺭﻳﺔ ﺑﻴﻨﻬﻢ‪.28‬‬

‫ﺳﻌﺪﻱ‪،‬‬ ‫ﺍﺑﻦ‬ ‫ﻋﻨﺪ‬ ‫ﺍﻟﻨﻮﺍﺯﻝ‬ ‫ﻓﻘﻪ‬ ‫ﰲ‪:‬‬ ‫‪ 26‬ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺴﻌﺪﻳﺔ‪ ،‬ﺹ ‪186‬؛ ﻛﻤﺎ‬
‫‪./http://www.alukah.net/sharia/0/93315‬‬
‫‪ 27‬ﲨﻊ "ﺃﺑﺰﺍﺭ" ﻭ ﻫﻮ ﺗﺎﺑﻞ ﻳﻄﻴﺐ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻛﺎﻟﻔﻠﻔﻞ ﻭ ﺍﻟﻘﺮﻧﻔﻮﻝ ﻭ ﺍﻟﻜﻤﻮﻥ‪.‬‬
‫‪ 28‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.43/1 ،‬‬
‫‪14‬‬

‫‪-2‬ﰒ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻜﻴﻴﻒ؛ ﻭ ﻫﻮ "ﺗﺼﻨﻴﻒ ﺍﳌﺴﺄﻟﺔ ﲢﺖ ﻣﺎ ﻳﻨﺎﺳﺒﻬﺎ ﻣﻦ ﺍﻟﻨﻈﺮ‬

‫ﺍﻟﻔﻘﻬﻲ"‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﻫﻮ "ﺭﺩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ"‪.29‬‬
‫ﻭ ﺗﻜﻴﻴﻒ ﺍﻟﻨﺎﺯﻟﺔ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﲢﺼﻴﻞ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻭ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﺎﻡ ﻟﻠﻨﺎﺯﻟﺔ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻗﻮﺍﻋﺪﻫﺎ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﳌﻦ ﺍﺟﺘﻤﻊ ﻟﺪﻳﻪ‬
‫ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ‪:-‬‬
‫" ﻭﻻ ﻳﺘﻤﻜﻦ ﺍﳌﻔﱵ ﻭﻻ ﺍﳊﺎﻛﻢ ﻣﻦ ﺍﻟﻔﺘﻮﻯ ﻭﺍﳊﻜﻢ ﺑﺎﳊﻖ ﺇﻻ ﺑﻨﻮﻋﲔ ﻣﻦ ﺍﻟﻔﻬﻢ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻓﻬﻢ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻔﻘﻪ ﻓﻴﻪ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﻋﻠﻢ ﺣﻘﻴﻘﺔ ﻣﺎ ﻭﻗﻊ ﺑﺎﻟﻘﺮﺍﺋﻦ ﻭﺍﻷﻣﺎﺭﺍﺕ‬
‫ﻭﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﺣﱴ ﳛﻴﻂ ﺑﻪ ﻋﻠﻤ‪‬ﺎ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻢ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻫﻮ ﻓﻬﻢ ﺣ‪‬ﻜﹾﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺣ‪‬ﻜﹶﻢ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﰒ ﻳﻄﺒﻖ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ؛‬
‫ﻓﻤﻦ ﺑ‪‬ﺬﹶﻝﹶ ﺟ‪‬ﻬ‪‬ﺪﻩ ﻭﺍﺳﺘﻔﺮﻍ ﻭ‪‬ﺳ‪‬ﻌﻪ ﰲ ﺫﻟﻚ ﱂ ﻳﻌﺪﻡ ﺃﺟﺮﻳﻦ ﺃﻭ ﺃﺟﺮ‪‬ﺍ‪.30"...‬‬
‫ﻭ ﺍﻟﺘﻜﻴﻴﻒ ﻧﻮﻋﺎﻥ‪ :‬ﺑﺴﻴﻂ ﻭ ﻣﺮﻛﺐ‪ .31‬ﺃﻣﺎ ﺍﻟﺒﺴﻴﻂ ﻓﻬﻮ "ﻣﺎ ﺳﻬﻞ ﻓﻴﻪ ﺭﺩ ﺍﻟﻨﺎﺯﻟﺔ ﺇﱃ‬
‫ﺃﺻﻞ ﻓﻘﻬﻲ ﻭﺍﺿﺢ"؛ ﻣﺜﻞ‪ :‬ﺃﻥ ﻧﺎﺯﻟﺔ ﺍﻟﻮﺩﺍﺋﻊ ﺍﻟﺒﻨﻜﻴﺔ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﺮﺽ ﻻ ﺍﻟﻮﺩﻳﻌﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺮﻛﺐ ﻓﻬﻮ ﻣﺎ ﺃﺷﻜﻞ ﻓﻴﻪ ﺭﺩ ﺍﻟﻨﺎﺯﻟﺔ ﺇﱃ ﺃﺻﻞ ﻓﻘﻬﻲ ﻣﻌﲔ ﺣﻴﺚ ﻳﺘﺠﺎﺫﺏ ﺍﻟﻨﺎﺯﻟﺔ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﺻﻞ؛ ﻣﺜﻞ ﻋﻘﺪ ﺍﻟﺼﻴﺎﻧﺔ‪ :‬ﻫﻞ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﺟﺎﺭﺓ ﺃﻭ ﺍﳉﻌﺎﻟﺔ ﺃﻭ ﺍﻟﻀﻤﺎﻥ ﺃﻭ ﻏﲑ‬
‫ﺫﻟﻚ؟‬

‫‪ 29‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.47/1 ،‬‬

‫‪ 30‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪.165/2 ،‬‬
‫‪ 31‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.49/1 ،‬‬
‫‪15‬‬

‫ﻭ ﻳﺘﻢ ﺗﻜﻴﻴﻒ ﺍﻟﻨﺎﺯﻟﺔ ﺑﻮﺍﺣﺪ ﻣﻦ ﺍﳌﺴﺎﻟﻚ ﺍﻷﺭﺑﻌﺔ‪– 32‬ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻵﰐ‪:-‬‬

‫ﺍﻟﻨﺺ ﻭ ﺍﻹﲨﺎﻉ؛ ﻛﻤﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﳌﺬﺑﻮﺡ ﺑﺎﻟﺼﻌﻖ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﻭ ﺇﺛﺒﺎﺕ ﺩﺧﻮﻝ‬ ‫‪-1‬‬
‫ﺭﻣﻀﺎﻥ ﺑﺎﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ‪.‬‬
‫ﺍﻟﺘﺨﺮﻳﺞ ﻋﻠﻰ ﻧﺎﺯﻟﺔ ﻣﺘﻘﺪﻣﺔ؛ ﻛﺘﺨﺮﻳﺞ ﻣﺴﺎﻟﺔ "ﺍﻟﺒﻮﻓﻴﻪ ﺍﳌﻔﺘﻮﺡ ﺃﻭ ﺍﻹﻃﻌﺎﻡ ﺣﱴ‬ ‫‪-2‬‬
‫ﺍﻹﺷﺒﺎﻉ" ﻋﻠﻰ ﺍﳊﻤﺎﻣﺎﺕ ﺍﻟﱵ ﻭﻗﻊ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯﻫﺎ ﺍﺳﺘﺤﺴﺎﻧﺎﹰ؛ ﻓﺎﻷﺟﺮﺓ‬
‫ﻣﻘﺪﺭﺓ ﻟﻠﺠﻤﻴﻊ ﻣﻊ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻻﺳﺘﻬﻼﻙ‪.‬‬
‫ﺍﻟﺘﺨﺮﻳﺞ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻓﻘﻬﻴﺔ ﺃﻭ ﺃﺻﻞ ﺷﺮﻋﻲ ﺃﻭ ﻓﺘﻮﻯ ﺇﻣﺎﻡ ﻣﺘﻘﺪﻡ؛ ﻛﻤﺸﺮﻭﻋﻴﺔ‬ ‫‪-3‬‬
‫ﺍﻟﺴﻌﻲ ﻓﻮﻕ ﺳﻄﺢ ﺍﳌﺴﻌﻰ‪ ،‬ﻋﻤﻼ ﺑﺎﻟﻘﺎﻋﺪﺓ‪" :‬ﺍﳍﻮﺍﺀ ﻳﺄﺧﺬ ﺣﻜﻢ ﺍﻟﻘﺮﺍﺭ"‪.‬‬
‫ﺍﻻﺳﺘﻨﺒﺎﻁ؛ ﻛﺎﻟﻘﻮﻝ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟﻔﺤﺺ ﺍﻟﻄﱯ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ﻧﺪﺑﺎ ﺃﻭ ﻭﺟﻮﺑﺎ؛ ﳌﺎ ﻓﻴﻪ‬ ‫‪-4‬‬
‫ﻣﻦ ﺩﺭﺀ ﻣﻔﺴﺪﺓ ﺍﻧﺘﺸﺎﺭ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻮﺭﺍﺛﻴﺔ‪.‬‬

‫‪-3‬ﻭ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﻟﺘﻄﺒﻴﻖ؛ ﻭ ﻫﻮ "ﺗﱰﻳﻞ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺯﻟﺔ"‪ .‬ﻭ‬
‫ﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﻋﺎﻣﺔ ﺷﺎﻣﻠﺔ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﻭ ﻋﻘﻼ ﰲ ﺗﻄﺒﻴﻖ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻﺔ‪ :‬ﺃﻥ ﻳﻨﺴﺠﻢ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ ﻣﻊ ﺍﳌﺼﺎﱀ ﺍﻟﻌﻠﻴﺎ –ﻭ ﻫﻲ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،-‬ﲝﻴﺚ‬
‫ﻻ ﻳﻔﻀﻲ ﲢﻘﻴﻖ ﺍﳌﺼﻠﺤﺔ ﺍﳉﺰﺋﻴﺔ ﺇﱃ ﺗﻔﻮﻳﺖ ﻣﺼﻠﺤﺔ ﺍﻟﻌﻈﻤﻰ‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪ ،‬ﻻﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻄﺒﻴﻖ‪:‬‬
‫‪-1‬ﻗﺎﻋﺪﺓ‪ :‬ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭ ﺍﳌﻔﺎﺳﺪ ﰲ ﺍﳊﺎﻝ ﻭ ﺍﳌﺂﻝ‪.‬‬
‫‪-2‬ﻗﺎﻋﺪﺓ‪ :‬ﺗﻘﺪﻳﺮ ﺣﺎﻻﺕ ﺍﻻﺿﻄﺮﺍﺭ ﻭ ﻋﻤﻮﻡ ﺍﻟﺒﻠﻮﻯ‪.‬‬
‫‪-3‬ﻗﺎﻋﺪﺓ‪ :‬ﺍﻋﺘﺒﺎﺭ ﺍﻷﻋﺮﺍﻑ ﻭ ﺍﻟﻌﺎﺩﺍﺕ ﻭ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ ﻭ ﺍﻟﻈﺮﻭﻑ‪.‬‬

‫‪ 32‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.51/1 ،‬‬

‫‪16‬‬

‫‪-4‬ﻭ ﺃﺧﲑﺍ‪ ،‬ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺍﻟﺘﻮﻗﻒ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺯﻟﺔ‪ ،‬ﻭ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﻋﻦ‬
‫ﺍﻟﺘﺼﻮﺭ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻴﻒ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻄﺒﻴﻖ‪.‬‬
‫ﻭ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﻳﻘﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ –ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﻨﺒﻬﺎ‪:‬‬
‫"‪...‬ﻭ ﻣﻦ ﺃﺷﻜﻞ ﻋﻠﻴﻪ ﺷﻲﺀ ﻟﺰﻣﻪ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﱂ ﳚﺰ ﻟﻪ ﺃﻥ ﳛﻴﻞ ﻋﻠﻰ ﺍﷲ ﻗﻮﻻﹰ ﰲ ﺩﻳﻨﻪ ﻻ‬
‫ﻧﻈﲑ ﻟﻪ ﻣﻦ ﺃﺻﻞ‪ ،‬ﻭﻻ ﻫﻮ ﰲ ﻣﻌﲎ ﺃﺻﻞ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺃﺋﻤﺔ ﺍﻷﻣﺼﺎﺭ ﻗﺪﳝ‪‬ﺎ‬
‫‪33‬‬
‫ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﺘﺪﺑﺮﻩ‪"...‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪34‬؛‬

‫ﻭ ﺫﻟﻚ ﺑﺎﻻﺗﺼﺎﻑ ﺑﺎﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻹﺣﺎﻃﺔ ﲟﺪﺍﺭﻙ ﺍﻷﺣﻜﺎﻡ ﻭ ﺃﺩﻟﺘﻬﺎ‪.‬‬ ‫‪-1‬‬
‫ﺍﻟﻌﻠﻢ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬ ‫‪-2‬‬
‫ﺍﻟﻌﻠﻢ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ‪.‬‬ ‫‪-3‬‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬ ‫‪-4‬‬
‫ﺑﺬﻝ ﺍﻟﻮﺳﻊ ﰲ ﺍﻟﺒﺤﺚ ﻭ ﺍﻟﻨﻈﺮ‪.‬‬ ‫‪-5‬‬
‫ﻓﻼ ﳚﻮﺯ ﺍﻹﻓﺘﺎﺀ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺇﻻ ﳌﻦ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺑﻞ ﺣﻘﻪ ﺃﻥ ﻳﻘﻠﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭ‬
‫ﺃﻥ ﻳﺴﺄﳍﻢ‪.‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﳛﺼﻞ ﻟﻠﻤﺠﺘﻬﺪ ﰲ ﺍﻟﻨﺎﺯﻟﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﺎﻡ ﻭ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﳍﺎ‪:35‬‬

‫‪ 33‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ‪.848/2 ،‬‬

‫‪ 34‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.61/1 ،‬‬
‫‪ 35‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.63/1 ،‬‬
‫‪17‬‬

‫ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﺘﻄﻠﺐ ﻣﻦ ﺍ‪‬ﺘﻬﺪ ﺍﻟﻨﺎﻇﺮ ﺃﻥ ﻳﻄﺎﻟﻊ –ﻋﻠﻰ ﺍﻷﻗﻞ‪-‬ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭ‬
‫ﻣﺎ ﻛﺘﺐ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺯﻟﺔ‪ ،‬ﺣﱴ ﻭ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﻣﻌﺎﺻﺮﻳﻪ‪ .‬ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻟﺼﺤﻴﺢ ﻟﻠﻨﺎﺯﻟﺔ ﺃﻣﺮ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻷﳘﻴﺔ‪ ،‬ﻭ ﻻﺑﺪ ﻣﻦ ﺑﺬﻝ ﺍﳉﻬﺪ ﻭ ﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻄﺎﻗﺔ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‬
‫ﰲ ﺫﻟﻚ‪.‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻭﺟﻮﺏ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻣﻌﺘﱪ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺯﻟﺔ‪:36‬‬
‫ﻭ ﺍﳌﺮﺍﺩ ﺑـ"ﺍﻟﺪﻟﻴﻞ ﺍﳌﻌﺘﱪ" ﻫﻮ ﻧﺺ ﺃﻭ ﺇﲨﺎﻉ ﺃﻭ ﻗﻴﺎﺱ ﺃﻭ ﺍﺳﺘﻄﻼﺡ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻌﺘﱪ‬
‫ﺷﺮﻋﺎ‪ .‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻤﺠﺘﻬﺪ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﻫﻮﺍﻩ ﺃﻭ ﺩﻭﻥ ﺩﻟﻴﻞ ﻣﻌﺘﱪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﷲ‬
‫ﺑﻐﲑ ﻋﻠﻢ‪.‬‬

‫ﻣﺰﺍﻟﻖ ﰲ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪:‬‬

‫ﻭ ﺍﳌﺮﺍﺩ ﺑـ"ﺍﳌﺰﺍﻟﻖ" ﻫﻨﺎ ﻫﻮ‪ :‬ﺍﳌﺪﺍﺧﻞ ﺍﳋﻔﻴﺔ ﻭ ﺍﻷﺧﻄﺄ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﲢﺼﻞ ﻟﻜﺜﲑ ﳑﻦ ﻳﻔﱵ‬
‫ﰲ ﺍﻟﻨﻮﺍﺯﻝ‪ .37‬ﻓﻘﺪ ﻳﺘﻮﻓﺮ ﻟﺪﻯ ﺍ‪‬ﺘﻬﺪ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﺳﺒﻖ ﺫﻛﺮﻫﺎ ﻣﻦ ﺣﻴﺚ ﺍﳉﻤﻠﺔ‪ ،‬ﻭ ﻟﻜﻦ‬
‫ﻟﺴﺒﺐ ﻣﺎ ﻭﻗﻊ ﰲ ﻫﺬﻩ ﺍﳌﺰﺍﻟﻖ ﻭ ﺍﻷﺧﻄﺄ‪.‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﳌﺰﺍﻟﻖ‪:‬‬
‫‪-1‬ﺍﻟﺘﻌﻀﻴﺔ‪ :‬ﻭ ﻫﻲ ﲡﺰﺋﺔ ﻭ ﺗﻘﺴﻴﻢ ﺍﻟﻨﺎﺯﻟﺔ ﺇﱃ ﺃﺟﺰﺍﺋﻬﺎ ﺍﻟﱵ ﺗﺘﺮﻛﺐ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﺇﻋﻄﺎﺀ ﻛﻞ‬
‫ﺟﺰﺀ ﺣﻜﻤﻪ ﺍﳋﺎﺹ ﺑﻪ‪.‬‬

‫‪ 36‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.64/1 ،‬‬

‫‪ 37‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ‪.68/1 ،‬‬
‫‪18‬‬

‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ) ﻭ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺛﻼﺛﺔ ﻋﻘﻮﺩ‪ :‬ﺍﻟﻮﻛﺎﻟﺔ ﻭ ﻣﻮﺍﻋﺪﺓ ﺑﺎﻟﺸﺮﺍﺀ ﻭ ﻋﻘﺪ‬
‫ﺑﻴﻊ ﺑﺎﻟﺘﻘﺴﻴﻂ(‪ .‬ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ ﻋﻘﻮﺩ ﺻﺤﻴﺤﺔ ﲟﻔﺮﺩﻫﺎ‪ ،‬ﻭ ﻟﻜﻦ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻔﻄﻦ ﺇﱃ ﻇﺮﻭﻑ‬
‫ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺒﻴﻊ؛ ﻭ ﻫﻮ ﺍﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﺍﻟﺮﺑﺎ ﻣﻦ ﺑﻌﺾ ﺍﻟﺒﻨﻮﻙ‪.‬‬
‫‪-2‬ﺍﳊﻴﺪﺓ ﻋﻦ ﺍﻟﻮﺍﻗﻊ‪:38‬‬
‫ﻭ ﺍﳌﺮﺍﺩ ﺃﻥ ﺑﻌﺾ ﺍﳌﻔﺘﲔ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﻭﺍﻗﻌﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺃﺟﺎﺏ ﻋﻦ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻷﺻﻞ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻪ‪ .‬ﻓﺼﺎﺭ ﺍﳉﻮﺍﺏ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺸﺎﻫﺪ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺇﺫﺍ ﻭﺭﺩ ﺳﺆﺍﻝ ﻋﻦ ﺣﻜﻢ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻣﺒﺎﺭﻳﺎﺕ ﻛﺮﺓ ﺍﻟﻘﺪﻡ‪ ،‬ﻓﺄﺟﺎﺏ ﺍﳌﻔﱵ‪:‬‬
‫"ﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺍﳉﻮﺍﺯ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ‪‬ﺎ ﳏﻈﻮﺭ ﺷﺮﻋﻲ"‪ .‬ﻓﻬﺬﺍ ﺍﳉﻮﺍﺏ ﻏﲑ ﺩﻗﻴﻖ‪ ،‬ﻷﻥ ﺍﻟﺴﺎﺋﻞ‬
‫ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺸﺎﻫﺪ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﺒﺎﺭﻳﺎﺕ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﳏﻈﻮﺭﺍﺕ ﺷﺮﻋﻴﺔ؛ ﻓﻬﻲ ﻣﻨﺎﻗﻀﺔ‬
‫ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩ‪.‬‬
‫‪-3‬ﻗﻀﻴﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭ ﺍﻷﻟﻔﺎﻅ ﺍ‪‬ﻤﻠﺔ‪:‬‬
‫ﻭ ﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﻱ ﻧﺎﺯﻟﺔ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﺩﻭﻥ‬
‫ﺍﻻﻏﺘﺮﺍﺭ ﺑﺄﲰﺎﺋﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﱪﺓ ﺑﺎﳊﻘﺎﺋﻖ ﻭ ﺍﳌﻌﺎﱐ‪ ،‬ﻻ ﺑﺎﻷﻟﻔﺎﻅ ﻭ ﺍﳌﺒﺎﱐ‪ .39‬ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺒﻄﻮﻟﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﺭﺽ ﻓﻠﺴﻄﲔ ﺿﺪ ﺍﻟﻴﻬﻮﺩ ﺍ‪‬ﺮﻣﲔ؛ ﻓﺒﻌﻀﻬﻢ ﻳﺴﻤﻴﻬﺎ‬
‫ﺑـ"ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ"‪ ،‬ﻭ ﺑﻌﻀﻬﻢ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ ﺑـ"ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﻧﺘﺤﺎﺭﻳﺔ"‪.‬‬
‫‪-4‬ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺗﻄﻮﺭ ﺍﻟﻨﻮﺍﺯﻝ ﻭ ﺍﻧﻘﻼ‪‬ﺎ‪:40‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻄﻮﺭ ﻭ ﺍﻻﻧﻘﻼﺏ ﰲ ﺍﻟﻨﺎﺯﻟﺔ ﻗﺪ ﻳﻨﻘﻞ ﺍﻟﻨﺎﺯﻟﺔ ﺑﺎﻟﻜﻠﻴﺔ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ‬
‫ﺍﻻﺳﻢ ﻋﻠﻴﻬﺎ‪ .‬ﻓﻼﺑﺪ ﻣﻦ ﲢﺪﻳﺚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﳌﻦ ﺃﺭﺍﺩ ﺗﺼﻮﺭ ﺍﻟﻨﺎﺯﻟﺔ ﺗﺼﻮﺭﺍ ﺗﺎﻣﺎ‪.‬‬

‫‪ 38‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.70/1 ،‬‬

‫‪ 39‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪118/3 ،‬؛ ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.72/1 ،‬‬
‫‪ 40‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.73/1 ،‬‬
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‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺷﺮﺍﺀ ﺍﻷﺳﻬﻢ؛ ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻷﺳﻬﻢ ﺳﺎﺑﻘﺎ ﲣﺘﺺ ﰲ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﺸﺮﻛﺎﺕ‬
‫ﺍﻟﻌﺎﻣﺔ –ﻛﺸﺮﻛﺔ ﺍﻟﻜﻬﺮﺑﺎﺀ ﻭ ﺍﻷﻃﻌﻤﺔ‪ ،-‬ﻓﺄﻓﱵ ﲝﻠﻴﺔ ﺍﻷﺳﻬﻢ‪ .‬ﻭ ﻟﻜﻦ ﺍﻟﻴﻮﻡ ﻗﺎﻣﺖ ﺍﻟﺸﺮﻛﺎﺕ‬
‫ﺍﳌﺴﺎﳘﺔ ﺑﺈﻳﺪﺍﻉ ﺍﻟﺴﻴﻮﻟﺔ ﺍﳌﺎﻟﻴﺔ ﰲ ﺍﻟﺒﻨﻮﻙ ﺍﻟﺮﺑﻮﻳﺔ ﻭ ﺃﺧﺬ ﺍﻟﻔﻮﺍﺋﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻓﻼ ﻳﺴﻮﻍ ﺇﺫﻥ ﺇﻃﻼﻕ‬
‫ﺣﻠﻴﺔ ﺷﺮﺍﺀ ﺍﻷﺳﻬﻢ ﻛﻤﺎ ﺃﻓﱵ ﺑﻪ ﺳﺎﺑﻘﺎ‪.‬‬
‫ﻓﻠﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻗﺎﻋﺪﺓ‪" :‬ﺗﻐﲑ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻐﲑ ﺍﻟﺰﻣﻦ ﻭ ﺍﳌﻜﺎﻥ ﻭ ﺍﻷﺣﻮﺍﻝ ﻭ‬
‫ﺍﻷﻋﺮﺍﻑ"‪.41‬‬
‫‪-5‬ﺍﳌﻴﻞ ﺇﱃ ﺍﻟﺘﻴﺴﲑ ﻭ ﺍﻟﺘﺨﻔﻴﻒ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﺃﻭ ﻋﻜﺴﻪ‬
‫ﻣﻦ ﺍﳌﻴﻞ ﺇﱃ ﺍﻟﺘﺸﺪﻳﺪ ﻭ ﺍﳌﻨﻊ‪:42‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺳﻔﺮ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﳊﺞ ﻣﻊ ﺭﻓﻘﺔ ﻣﺄﻣﻮﻧﺔ ﺩﻭﻥ ﳏﺮﻡ –ﻣﻊ ﺃﻥ ﺍﻟﺘﻴﺴﲑ‬
‫ﻳﻘﺘﻀﻲ ﻣﻨﻌﻬﺎ ﻟﻮﺟﻮﺩ ﺍﻻﺯﺩﺣﺎﻡ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﳊﺞ ﳑﺎ ﻳﺸﻖ ﻋﻠﻴﻬﺎ‪ ،-‬ﺃﻭ ﲡﻮﻳﺰ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳉﺮﺍﺣﻴﺔ‬
‫ﺍﻟﺘﺠﻤﻴﻠﻴﺔ‪ ،‬ﺃﻭ ﲡﻮﻳﺰ ﻋﺪﺳﺎﺕ ﺍﻟﻌﻴﻮﻥ ﺍﳌﻠﻮﻧﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺴﺎﺀ ﻣﻦ ﺃﺟﻞ ﺍﻟﺰﻳﻨﺔ ﻭ ﺍﻟﺘﺠﻤﻞ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻤﺜﺎﻟﻪ‪ :‬ﻛﻘﻮﻝ ﺑﻌﻀﻬﻢ ﺑﺘﺤﺮﱘ ﻃﻔﻞ ﺍﻷﻧﺎﺑﻴﺐ ﻣﻄﻠﻘﺎ‪ ،‬ﻭ ﺍﻟﻘﻮﻝ‬
‫ﺑﻘﺼﺮ ﻭﻗﺖ ﺭﻣﻲ ﺍﳉﻤﺮﺍﺕ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ﺩﻭﻥ ﺍﻟﻠﻴﻞ‪.‬‬

‫‪ 41‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪.3/3 ،‬‬

‫‪ 42‬ﺍﳉﻴﺰﺍﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.75/1 ،‬‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺴﺎﺩﺳﺔ‪:‬‬
‫ﳕﺎﺫﺝ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺃﺧﺬ ﺍﳉﻨﺴﻴﺔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ‪:43‬‬

‫ﺻﻮﺭ‪‬ﺎ‪ :‬ﺃﻥ ﻳﻄﻠﺐ ﺃﺣﺪ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺩﻭﻟﺔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ ‪-‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨﺎ‪:‬‬
‫ﺍﻟﻜﻔﺮ ﺍﻷﺻﻠﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﳏﺘﻠﺔ ﻟﺒﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻛﺎﻧﺖ ﻏﲑ ﳏﺘﻠﺔ ﻟﺒﻼﺩ‬
‫ﺍﳌﺴﻠﻤﲔ‪ -‬ﺍﳉﻨﺴﻴﺔ ﻭﻳﺼﺒﺢ ﻣﻮﺍﻃﻨﺎﹰ ﻣﻦ ﻣﻮﺍﻃﲏ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻭﲣﺘﻠﻒ ﺍﻟﺪﻭﻝ ﻣﻦ ﺩﻭﻟﺔ ﻷﺧﺮﻯ ﰲ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﺗﻄﻠﺒﻬﺎ ﻣﻦ ﺍﳌﺘﻘﺪﻡ ﻟﻄﻠﺐ ﺍﳉﻨﺴﻴﺔ‪.‬‬
‫ﺍﺧﺘﻠﻔﺖ ﻓﺘﺎﻭﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫ﻓﺒﻌﻀﻬﻢ ﺍﻋﺘﱪ ﺃﻥ ﻃﻠﺐ ﺍﻟﺘﺠﻨﺲ ﲜﻨﺴﻴﺔ ﺑﻼﺩ ﻏﲑ ﻣﺴﻠﻤﺔ ﻣﻦ ﺍﻟﺮﺩﺓ ﻭﺍﻟﻜﻔﺮ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﻜﺎﻓﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﻃﻨﺎﹰ ﻣﻦ ﻣﻮﺍﻃﻨﻴﻪ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻮﻻﺀ ﻟﻠﻜﻔﺎﺭ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻷﺩﻟﺔ ﰲ ﻣﻮﺿﻮﻉ ﻣﻮﺍﻻﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﺸﻬﻮﺭﺓ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻄﻠﺐ ﺍﳉﻨﺴﻴﺔ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ‬
‫ﺗﺘﻀﻤﻨﻬﺎ ﻭﺛﻴﻘﺔ ﺍﻟﻄﻠﺐ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﻨﺎﻗﺾ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻱ ﻣﻌﲎ ﻣﻦ ﻣﻌﺎﻥ‪‬‬
‫ﺍﻟﻮﻻﺀ ﻭﻻ ﻧﺎﻗﻀﺎﹰ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺍﳋﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻑ ﺍﻋﺘﺒﺎﺭﻱ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺭﺃﻭﺍ ﺃﻥ ﻃﻠﺐ‬
‫ﺍﳉﻨﺴﻴﺔ ﻣﻦ ﺑﻠﺪ ﻏﲑ ﻣﺴﻠﻢ ﻭﺍﻋﺘﱪﻭﻩ ﻛﻔﺮﺍﹰ ﻧﻈﺮﻭﺍ ﳊﺎﻟﺔ ﻣﻌﻴﻨﺔ ﻓﺈﻧﻪ ﰲ ﺯﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻟﺒﻼﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﺮﺿﺖ ﺍﳉﻨﺴﻴﺔ ﻋﻠﻰ ﻋﺪﺩ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺸﺮﻭﻁ ﻣﻌﻴﻨﺔ ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‬
‫ﺗﻘﺘﻀﻲ ﻧﻘﺾ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﻳﻌﺎﺩﻱ ﻣﻦ ﻋﺎﺩﺍﻫﻢ ﻭﻳﻘﺎﺗﻞ ﻣﻦ ﻗﺎﺗﻠﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﻮﺍﻟﻴﻬﻢ ﻭﳛﺒﻬﻢ‪،‬‬
‫ﻭﺃﻥ ﻳﻠﺘﺰﻡ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺻﻔﻮﻑ ﺍﳉﻴﺶ ﳌﻘﺎﺗﻠﺔ ﺃﻱ ﻓﺌﺔ ﺩﻭ‪‬ﻢ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ‬
‫ﺗﻘﺘﻀﻲ ﺍﳌﻮﻻﺓ ﺩﻭﻥ ﺷﻚ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﳌﻮﺍﻓﻘﺔ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻧﻘﺾ‬

‫‪ 43‬ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻟﻌﻘﺪﻱ ﻟﻠﻨﻮﺍﺯﻝ‪.3-2/3 ،‬‬

‫‪21‬‬

‫ﻷﺳﺎﺱ ﻣﻦ ﺃﺳﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺃﺳﺎﺱ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﺍﳌﺘﻌﻠﻖ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻥ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ‬
‫ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﺿﺪ ﺍﳌﺴﻠﻤﲔ ﻻ ﺷﻚ ﰲ ﺃﻧﻪ ﻛﻔﺮ ﻧﺎﻗﻞ ﻋﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻄﻠﺐ ﺍﳉﻨﺴﻴﺔ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻜﻔﺮ ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﺮﻭﺿﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﻨﺎﻗﺾ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻞ ﺇﻥ ﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻬﺎ ﺃﻥ ﻳﺒﻘﻰ ﰲ ﺍﻟﺒﻠﺪ ﻓﺘﺮﺓ‬
‫ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻦ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﺍﻣﺮﺃﺓ ﻣﺘﺠﻨﺴﺔ ﻛﺄﻥ ﺗﻜﻮﻥ ﻣﺜﻼﹰ‬
‫ﻣﺴﻠﻤﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻼﺩ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻭﻛﻞ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺃﻱ ﺇﺷﻜﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﻱ ﻗﺪﺡ‬
‫ﰲ ﺃﺻﻞ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪.‬‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺍﻻﻧﻀﻤﺎﻡ ﻟﻠﺠﻴﻮﺵ ﺍﶈﺎﺭﺑﺔ ﻟﻺﺳﻼﻡ‪:44‬‬

‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﻨﺎﺯﻟﺔ‪ :‬ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺑﺪﺃﺕ ﺍﳊﻜﻮﻣﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﲟﺎ ﻳﺴﻤﻰ ﲝﻤﻠﺔ ﺍﳊﺮﺏ‬
‫ﻋﻠﻰ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﻗﺎﺗﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﰲ ﺍﻟﻌﺮﺍﻕ ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰒ‬
‫ﺃﺳﻠﻢ ﻋﺪﺩ ﻣﻦ ﺍﻷﻣﺮﻳﻜﻴﲔ ﻭﻫﻢ ﰲ ﺍﳉﻴﺶ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﺴﺄﻟﻮﻥ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ‬
‫ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻊ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻜﺎﻓﺮﺓ؟‬
‫ﺍﳌﺴﺄﻟﺔ ﻓﻴﻬﺎ ﺭﺃﻳﺎﻥ‪:‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺭﺃﻱ ﺷﺎﺫ ﻭﻏﺮﻳﺐ ﺃﻓﱴ ﺑﻪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﳉﻴﺶ‬
‫ﻣﻊ ﻫﺬﻩ ﺍﳊﻤﻠﺔ ﻭﺍﻟﺬﻫﺎﺏ ﻣﻌﻬﻢ ﺑﺸﺮﻁ ﺃﻻ ﻳﻘﺘﻠﻮﺍ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺷﺎﺫ ﻭﻏﺮﻳﺐ‪.‬‬
‫ﻭﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺭﺃﻱ ﻣﻦ ﻣﺸﻰ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻣﻊ ﺍﻟﻜﻔﺎﺭ‬
‫ﰲ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﻋﺎﻧﺔ ﳍﻢ ﺿﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﳑﻦ ﻫﻢ ﰲ‬
‫ﺍﳉﻴﺶ ﺍﻷﻣﺮﻳﻜﻲ ﻻ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﻳﺒﻘﻮﺍ ﺃﺻﻼﹰ ﰲ ﺍﳉﻴﺶ؛ ﻷﻧﻪ ﺟﻴﺶ ﺍﺳﺘﻌﻤﺎﺭﻱ ﳏﺎﺭﺏ ﻟﻠﺪﻳﻦ‬
‫ﻭﻣﻄﺎﺭﺩ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﳚﻮﺯ ﺃﺻﻼﹰ ﺍﻟﺒﻘﺎﺀ ﻓﻴﻪ‪ ،‬ﺑﻞ ﳚﺐ ﺍﳋﺮﻭﺝ‬
‫ﻣﻦ ﺍﳉﻴﺶ ﺍﻟﺬﻱ ﻫﺬﺍ ﻭﺻﻔﻪ‪.‬‬

‫‪ 44‬ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻟﻌﻘﺪﻱ ﻟﻠﻨﻮﺍﺯﻝ‪.6-4/3 ،‬‬

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‫ﺷﺒﻪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﳉﻮﺍﺯ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ‪:‬‬

‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﳉﻴﺶ ﻓﺈﻧﻪ ﺳﻴﺼﺒﺢ ﺑﺪﻭﻥ ﻭﻇﻴﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﻣﻌﺎﱂ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ ﺍﺳﺘﺪﻟﻮﺍ ‪‬ﺎ‪ :‬ﺃﻥ ﺑﻘﺎﺀﻩ ﰲ ﺍﻟﻮﻇﻴﻔﺔ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺑﻘﺎﺀ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻮ‬
‫ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﻓﺈﻥ ﺣﻴﺎﺗﻪ ﺳﺘﻜﻮﻥ ﻣﻌﺮﺿﺔ ﻟﻠﺨﻄﺮ‪ ،‬ﻭﻫﺬﺍ ﻧﻈﺮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻀﻌﻒ ﻓﺈﻥ ﻫﺬﻩ‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﳏﺮﻣﺔ‪ ،‬ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﻳﺒﺤﺚ ﻟﻪ ﻋﻦ ﻭﻇﻴﻔﺔ ﺃﺷﺮﻑ ﻭﺃﺣﺴﻦ ﻭﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎﹰ ﷲ ﻋﻮﺿﻪ ﺍﷲ‬
‫ﺧﲑﺍﹰ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﺩﻟﻴﻞ ﻻ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﻭﻻ ﻣﻦ ﺍﻟﻌﻘﻞ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺗﺮﻙ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﺍﶈﺮﻡ ﻓﺈﻧﻪ ﺳﻴﻬﻠﻚ‪ ،‬ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﺗﻼﺯﻡ ﺑﻴﻨﻬﻤﺎ ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻫﻨﺎ ﻻ ﻳﻘﺘﻀﻲ ﺍﳍﻼﻙ ﺣﱴ ﻳﻜﻮﻥ‬
‫ﻣﻀﻄﺮﺍﹰ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺼﺢ ﺍﻻﺳﺘﺪﻻﻝ ﲝﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻓﻬﻮ ﺍﺳﺘﺪﻻﻝ ﻓﺎﺳﺪ ﻭﺑﺎﻃﻞ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺟﻴﺶ ﻣﻦ ﺟﻴﻮﺵ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ ﺍﻟﱵ ﲢﺎﺭﺏ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻪ‬
‫ﺇﻋﺎﻧﺔ ﳍﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﻧﻘﺾ ﻷﺻﻞ ﺍﻟﺪﻳﻦ‪.‬‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺴﺎﺑﻌﺔ‪:‬‬
‫ﳕﺎﺫﺝ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﻏﺴﻴﻞ ﺍﻟﻜﻠﻰ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ‪:45‬‬

‫"ﺃﻣﺮﺍﺽ ﻓﺸﻞ ﺍﻟﻜﻠﻰ ﻋﻦ ﻋﻤﻠﻬﺎ ﻳ‪‬ﻌﺪ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﻟﻜﻠﻰ‬
‫ﺗﻘﻮﻡ ﺑﻌﻤﻞ ﺭﺋﻴﺴﻲ ﰲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ‪,‬ﻓﻬﻲ ﺗﻘﻮﻡ ﺑﺘﺨﻠﻴﺺ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺴﻤﻮﻡ ﻭﺍﻟﻔﻀﻼﺕ ﺍﻟﺴﺎﺋﻠﺔ‬
‫ﻭﺍﻷﻣﻼﺡ ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﻣﺮﺽ ﺍﻹﻧﺴﺎﻥ ‪‬ﺬﺍ ﺍﳌﺮﺽ ﻭﻓﺸﻞ ﻋﻨﺪﻩ ﻋﻤﻞ ﺍﻟﻜﻠﻰ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﺍﻷﻣﺮﺍﺽ ﺍﳋﻄﲑﺓ ﺍﳌﺨﻮﻓﺔ ﻋﻠﻰ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻭﻣﻊ ﺗﻄﻮﺭ ﺍﻟﻄﺐ ﻭﺭﻗﻴﻪ ﻇﻬﺮ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ ﻣﺎ ﻳﺴﻤﻰ ﺑﻐﺴﻴﻞ ﺍﻟﻜﻠﻰ؛ ﻭﻣﻦ ﺃﻧﻮﺍﻋﻪ‪:‬‬
‫ﺍﻟﻐﺴﻴﻞ ﺍﻟﺪﻣﻮﻱ ﺃﻭ ﺍﻟﺘﻨﻘﻴﺔ ﺍﻟﺪﻣﻮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺜﺮ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ‪ .‬ﻭ ﻃﺮﻳﻘﺘﻪ‪ :‬ﻫﻮ ﺃﻥ‬
‫ﺍﻟﻄﺒﻴﺐ ﻳﻘﻮﻡ ﺑﺴﺤﺐ ﺩﻡ ﺍﳌﺮﻳﺾ ﻋﻦ ﻃﺮﻳﻖ ﺇﺑﺮﺓ ﺗﻮﺿﻊ ﰲ ﺃﺣﺪ ﺍﻷﻭﺭﺩﺓ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﳝﺮ ﻫﺬﺍ‬
‫ﺍﻟﺪﻡ ﻣﻊ ﺍﳉﻬﺎﺯ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺘﻨﻈﻴﻔﻪ ﻣﻦ ﺍﻟﺴﻤﻮﻡ ﻭﺍﻟﻔﻀﻼﺕ ﺍﻟﺴﺎﺋﻠﺔ ﻭﺍﻷﻣﻼﺡ ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﻌﻤﻞ ﻋﻤﻞ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻳﻀﺎﻑ ﺇﱃ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﺃﺛﻨﺎﺀ ﻋﻤﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﺩﻭﻳﺔ ﻭﺍﻟﻌﻼﺟﺎﺕ‬
‫ﻭﺍﻷﻏﺬﻳﺔ ﺍﻟﱵ ﳛﺘﺎﺟﻬﺎ ﺍﳌﺮﻳﺾ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺛﻼﺙ ﻣﺮﺍﺕ ﺃﻭ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﺍﻷﺳﺒﻮﻉ ﻭﺗﻘﺪﺭ ﻛﻞ ﺟﻠﺴﺔ ﲟﺎ ﻳﻘﺮﺏ‬
‫ﻣﻦ ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﺟﺔ ﺍﳌﺮﻳﺾ‪.‬‬
‫ﻫﻨﺎ ﺍﻵﻥ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﺪﻡ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺩﺧﻮﻟﻪ ﺇﱃ ﺍﻟﺒﺪﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﺗﻨﻘﻴﺘﻪ ﻫﻞ ﻫﺬﺍ‬
‫ﺍﳋﺮﻭﺝ ﻧﺎﻗﺾ ﻟﻠﻮﺿﻮﺀ ﺃﻭ ﻟﻴﺲ ﻧﺎﻗﻀﺎﹰ ﻟﻠﻮﺿﻮﺀ؟ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﺭﲪﻬﻢ ﺍﷲ ‪ ,‬ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻳﻨﻘﺾ ﺃﻭ ﻟﻴﺲ ﻳﻨﻘﺾ؟‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺑﺄﻥ‬
‫ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻻ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﺳﻮﺍﺀ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻗﻠﻴﻼﹰ ﺃﻭ ﻛﺜﲑﺍﹰ‪.‬‬

‫‪ 45‬ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺹ ‪.20-18‬‬

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‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺎﻟﻮﺍ ﺇﻥ ﻛﺎﻥ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﺪﻡ‬
‫ﻛﺜﲑﺍﹰ ﻓﺈﻧﻪ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﲑﺍﹰ ﻓﺈﻧﻪ ﻻ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻗﺎﻟﻮﺍ ﺇﻥ ﺧﺮﺝ ﻭﺳﺎﻝ ﻧﻘﺾ ﻭﺇﻥ ﺧﺮﺝ ﻭﲡﻤﻊ ﺍﻟﺪﻡ ﻭﱂ‬
‫ﻳﺴﻞ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﻻ ﻳﻨﻘﺺ‪.‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻫﻮ ﺃﻥ ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻣﻦ‬
‫ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻧﺎﻗﻀﺎﹰ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ‪:‬‬
‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬ﰲ ﻗﺼﺔ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺬﻱ ﺑﻌﺜﻪ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻊ ﺃﺣﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻟﻜﻲ ﻳﻜﻮﻥ ﺣﺎﺭﺳﺎﹰ ﰲ ﻓﻢ ﺍﻟﺸﻌﺐ ﻓﻀﺮﺑﻪ ﺃﺣﺪ ﺍﳌﺸﺮﻛﲔ‬
‫ﺑﺎﻟﺴﻬﻢ ﺛﻼﺙ ﻣﺮﺍﺕ ﻭﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﱂ ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ ﺑﻞ ﻭﺍﺻﻞ ﺻﻼﺗﻪ ﻭﺍﻟﺪﻡ ﻳﺜﻌﺐ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻓﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﻣﻊ ﺫﻟﻚ ﻭﺍﺻﻞ ﺻﻼﺗﻪ ﻓﻠﻮ ﻛﺎﻥ ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﳌﺎ ﻭﺍﺻﻞ‬
‫ﺻﻼﺗﻪ‪.‬‬
‫ﻛﺬﻟﻚ ﺃﻳﻀﺎﹰ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺻﻠﻰ ﻭﺟﺮﺣﻪ ﻳﺜﻌﺐ ﺩﻣﺎﹰ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎﹰ ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻣﻌﻠﻘﺎﹰ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ‬
‫ﻋﺼﺮ ﺑﺜﺮﺓ ﰲ ﻭﺟﻬﻪ ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻡ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺘﻮﺿﺄ‪.‬‬
‫ﻭﺃﻳﻀﺎﹰ ﻳﺘﺄﻳﺪ ﺫﻟﻚ ﺑﺎﻷﺻﻞ ﻭﻫﻮ ﺃﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻼ ﻧﻨﺘﻘﻞ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﺇﻻ‬
‫ﺑﺪﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺍﳌﻨﻈﻔﺎﺕ ﺍﻟﱵ ﻳﻜﻮﻥ ﰲ ﺗﺮﺍﻛﻴﺒﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻛﺎﻟﺼﺎﺑﻮﻥ ﻭﻏﲑﻫﺎ‬

‫ﺍﻟﱵ ﻳﺪﺧﻞ ﰲ ﺗﺮﺍﻛﻴﺒﻪ ﺷﻲﺀ ﻣﻦ ﺩﻫﻦ ﺍﳋﱰﻳﺮ ﺃﻭ ﺍﻟﻜﺤﻮﻝ‪.46‬‬
‫ﻓﻤﺎ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﻨﻈﻔﺎﺕ؟‬

‫‪ 46‬ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺹ ‪.33-30‬‬

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‫ﺃﻭﻻﹰ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺼﺎﺑﻮﻥ ﻭﺳﺎﺋﺮ ﺍﳌﻨﻈﻔﺎﺕ ﺍﻟﱵ ﻳﺪﺧﻞ ﰲ ﺗﺮﻛﻴﺒﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪،‬‬
‫ﻧﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻻ ﲣﻠﻮ ﻣﻦ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﺍﺿﻤﺤﻠﺖ ﻫﺬﻩ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﻨﺠﺴﺔ ﻭﺫﺍﺑﺖ ﻭﺍﺳﺘﻬﻠﻜﺖ ﺑﺴﺒﺐ ﺧﻠﻄﻬﺎ‬
‫ﺑﺎﳌﻮﺍﺩ ﺍﻷﺧﺮﻯ ﻓﺎﺳﺘﺨﺪﺍﻡ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺎﺑﻮﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﻨﺴﺐ ﻳﺴﲑﺓ ﻣﻦ ﺩﻫﻦ‬
‫ﺍﳋﱰﻳﺮ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﺿﻤﺤﻠﺖ ﻭﺍﺳﺘﻬﻠﻜﺖ؛ ﻓﻬﺬﺍ ﺟﺎﺋﺰ ﻭﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺪﻫﻦ ﺃﺻﺒﺢ ﻻ ﺃﺛﺮ‬
‫ﻟﻪ‪ ،‬ﻭ ﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺭﺟﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻗﺎﻋﺪﺓ ﰲ ﺫﻟﻚ‪) :‬ﺃﻥ ﺍﻟﻌﲔ ﺍﻟﱵ ﺗﻨﻐﻤﺮ ﰲ ﻏﲑﻫﺎ‬
‫ﻭﺗﺴﺘﻬﻠﻚ ﻓﺈﻧﻪ ﻻ ﺣﻜﻢ ﳍﺎ(‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺇﺫﺍ ﺍﺳﺘﺤﺎﻟﺖ ﻫﺬﻩ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﻨﺠﺴﺔ ﻭﺍﻧﻘﻠﺒﺖ ﺇﱃ ﻋﲔ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﺬﻩ ﺃﻳﻀﺎﹰ‬
‫ﻧﻘﻮﻝ ﺑﺄﻥ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺗﺼﲑ ﺍﻷﻋﻴﺎﻥ ﺍﻟﻨﺠﺴﺔ ﺇﱃ ﺃﻋﻴﺎﻥ ﻃﺎﻫﺮﺓ ﺗﻨﻘﻠﻬﺎ ﻣﻦ ﺍﻟﻌﲔ ﺍﻟﻨﺠﺴﺔ ﺇﱃ ﺍﻟﻌﲔ‬
‫ﺍﻟﻄﺎﻫﺮﺓ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .-‬ﻣﺜﻼﹰ‪ :‬ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻧﺎ‬
‫ﻛﻠﺐ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﺣﺘﺮﻕ ﻫﺬﺍ ﺍﻟﻜﻠﺐ ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﻛﻮﻧﻪ ﺭﻣﺎﺩﺍﹰ ﻭﺩﺧﺎﻧﺎﹰ ﻓﻬﺬﺍ ﺍﻟﺮﻣﺎﺩ ﻃﺎﻫﺮ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻌﲔ ﺍﻟﻨﺠﺴﺔ ﺍﺳﺘﺤﺎﻟﺖ ﻭﺍﻧﺘﻘﻠﺖ ﻣﻦ ﻋﲔ ﺇﱃ ﻋﲔ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺠﺎﺳﺔ ﺗﻄﻬﺮ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﳋﻤﺮ ﺇﺫﺍ‬
‫ﺍﺳﺘﺤﺎﻟﺖ ﺑﻨﻔﺴﻬﺎ ﻓﺈ‪‬ﺎ ﺗﻨﻘﻠﺐ ﻣﻦ ﻋﲔ ﳒﺴﺔ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﻋﲔ ﻃﺎﻫﺮﺓ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﺮﻛﻴﺒﺎﺕ ﻻ ﺗﺰﺍﻝ ﺑﺎﻗﻴﺔ ﻛﺪﻫﻦ ﺍﳋﱰﻳﺮ ﺃﻭ ﺩﻫﻦ ﺍﳌﻴﺘﺔ ﻻ‬
‫ﻳﺰﺍﻝ ﺑﺎﻗﻴﺎﹰ ﱂ ﻳﺴﺘﺤﻞ ﻭﱂ ﻳﺴﺘﻬﻠﻚ ﰲ ﻏﲑﻩ‪.‬ﻓﻬﻞ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺎﺑﻮﻥ ﺃﻭ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﳌﻨﻈﻒ ﺍﻟﺬﻱ ﺩﺧﻞ ﰲ ﺗﺮﻛﻴﺒﻪ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺑﺎﻗﻴﺔ ﻓﻴﻪ؟‬
‫ﻫﺬﺍ ﻣﻮﺿﻊ ﺧﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬ﺭﲪﻬﻢ ﺍﷲ‪ -‬ﰲ ﺣﻜﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻰ ﻭﺟﻪ ﻻ‬
‫ﻳﺘﻌﺪﻯ؛ ﻓﻴﻪ ﺭﺃﻳﺎﻥ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺎﺑﻮﻥ ﻏﲑ ﺟﺎﺋﺰ؛ ﻭﻫﻮ ﺭﺃﻱ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﺩﻟﻴﻠﻬﻢ‪:‬‬
‫ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺃﻣﺮ ﺑﺎﻟﺘﻮﻗﻲ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ‪,‬ﻭﺃﻣﺮ ﺑﺎﻻﺳﺘﻨﺠﺎﺀ ﻭﺍﻻﺳﺘﺠﻤﺎﺭ‪.‬‬
‫‪26‬‬

‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺎﺑﻮﻥ ﺟﺎﺋﺰ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﻻ‬
‫ﻳﺘﻌﺪﻯ‪ ،‬ﻳﻌﲏ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺼﻼﺓ ﻭﻻ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﺩﻟﻴﻠﻪ‪:‬‬
‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮﻝ‬
‫ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﻭﻫﻮ ﲟﻜﺔ‪) :‬ﺇﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺣﺮﻡ ﺑﻴﻊ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ ﻭﺍﳋﱰﻳﺮ ﻭﺍﻷﺻﻨﺎﻡ(‪ .‬ﻓﻘﻴﻞ‪" :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ ﺷﺤﻮﻡ ﺍﳌﻴﺘﺔ؟ ﻓﺈﻧﻪ ﺗﻄﻠﻰ ‪‬ﺎ ﺍﻟﺴﻔﻦ ﻭﻳﺪﻫﻦ ‪‬ﺎ ﺍﳉﻠﻮﺩ ﻭﻳﺴﺘﺼﺒﺢ ‪‬ﺎ ﺍﻟﻨﺎﺱ؟"‬
‫ﻓﻘﺎﻝ‪) :‬ﻻ ﻫﻮ ﺣﺮﺍﻡ(‪) .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‬
‫ﺃﻗﺮﻫﻢ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻠﻰ ﻗﻮﳍﻢ ﺗﺪﻫﻦ ‪‬ﺎ ﺍﳉﻠﻮﺩ ﻭﻳﺴﺘﺼﺒﺢ ‪‬ﺎ ﺍﻟﻨﺎﺱ‬
‫ﻭﺗﻄﻠﻰ ‪‬ﺎ ﺍﻟﺴﻔﻦ ﻣﻊ ﺃﻥ ﺩﻫﻦ ﺍﳌﻴﺘﺔ ﳒﺲ‪ ،‬ﻭ ﻣﻊ ﺫﻟﻚ ﺃﻗﺮﻫﻢ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﻋﻠﻰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻻ ﻫﻮ ﺣﺮﺍﻡ " ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻴﻊ‪.‬‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻣﻨﺔ‪:‬‬
‫ﳕﺎﺫﺝ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﳌﻌﺎﻣﻼﺕ‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﻮﺩ ﺑﻮﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳊﺪﻳﺜﺔ‪:47‬‬

‫ﺗﺼﻮﻳﺮ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺍﻟﻌﻘﺪ ﻳﺘﻢ ﲝﻀﻮﺭ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﻭﺭﺿﺎﳘﺎ ﺇﺫﺍ ﺣﺼﻞ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ‪،‬‬
‫ﻭﻟﻜﻦ ﺟﺪ ﰲ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﺄﺧﺮﺓ ﺍﺳﺘﺤﺪﺍﺙ ﺑﻌﺾ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻟﱵ ﳝﻜﻦ ﺑﻮﺍﺳﻄﺘﻬﺎ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﺪ ﻋﻦ‬
‫ﺑ‪‬ﻌﺪ ﺇﻣﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺼﻮﺕ ﻋﱪ ﺍﳍﺎﺗﻒ ﻭﻗﺪ ﺗﻨﻘﻞ ﺍﻟﺼﻮﺭﺓ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺇﺭﺳﺎﻝ ﺻﻮﺭﺓ ﺍﻟﻌﻘﺪ‬
‫ﻣﺒﺎﺷﺮﺓﹰ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻔﺎﻛﺲ‪ ،‬ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻧﺘﺮﻧﺖ‪ .‬ﻓﻤﻊ ﺍﻓﺘﻘﺎﺩ ﺣﻀﻮﺭ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ‬
‫ﺑﺄﺑﺪﺍ‪‬ﻤﺎ ﰲ ﳎﻠﺲﹴ ﻭﺍﺣﺪ‪ :‬ﻫﻞ ﻳﺘﻢ ﺍﻟﻌﻘﺪ؟ ﻭﻫﻞ ﻳﻌﺘﱪ ﺍﺗﺼﺎﳍﻤﺎ ﻭﻭﺟﻮﺩﳘﺎ ﺣﺎﻝ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﺪ‬
‫ﻭﺃﺛﻨﺎﺀ ﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﳌﻜﺎﺗﺒﺔ ﺑﻘﺮﺏ ﺍﻷﺟﻬﺰﺓ ﻛﺎﻓﻴﺎﹰ؟‬

‫ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻘﺪ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺘﺎﺑﺔ‪:‬‬

‫ﻳﻨﻘﻞ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﳌﻜﺎﺗﺒﺔ ﻟﻠﻐﺎﺋﺐ ﻋﻦ ﳎﻠﺲ ﺍﻟﻌﻘﺪ ﻭﻫﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪.48‬‬
‫ﳊﺼﻮﻝ ﺍﻟﺘﺮﺍﺿﻲ‪ ،‬ﻭﺍﻟﺘﺮﺍﺧﻲ ﻻ ﻳﻀﺮ ﺑﺸﺮﻁ ﺍﻟﻘﺒﻮﻝ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﰲ ﻭﺟﻪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻ ﳚﻮﺯ‪.‬‬

‫ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻤﻨﻘﻮﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻄﻖ‪:‬‬

‫ﻳﻜﻴﻒ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﺪ ﺑﺎﳌﻨﺎﺩﺍﺓ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ‪ :‬ﻭﻟﻮ ﺗﻨﺎﺩﻳﺎ ﻭﳘﺎ‬
‫ﻣﺘﺒﺎﻋﺪﺍﻥ ﺻﺢ ﺍﻟﺒﻴﻊ ﺑﻼ ﺧﻼﻑ‪.49‬‬

‫‪ 47‬ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﲝﻮﺙ ﻟﺒﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.3-1/12 ،‬‬

‫‪ 48‬ﺣﺎﺷﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪512/4‬؛ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠﺪﺭﺩﻳﺮ ‪3/3‬؛ ﺍ‪‬ﻤﻮﻉ ‪167/9‬؛ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ .142/3‬ﻭﰲ ﻭﺟ ﻪ‪‬‬
‫ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻ ﳚﻮﺯ‪.‬‬
‫‪ 49‬ﺍ‪‬ﻤﻮﻉ ‪181/9‬؛ ﻭﺫﻛﺮ ﳓﻮﻩ ﰲ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪340/3‬؛ ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ‪.88/3‬‬
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‫ﺑﻌﺾ ﺷﺮﻭﻁ ﺍﻟﻌﻘﺪ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺑﺎﳌﻮﺿﻮﻉ‪:‬‬

‫ﻳﺸﺘﺮﻁ ﺍﻟﻌﻠﻤﺎﺀ ﺍﲢﺎﺩ ﺍ‪‬ﻠﺲ )ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﳍﺒﺔ‪ ،‬ﻭﺍﻹﻳﺼﺎﺀ‪ ،‬ﻭﺍﻟﻮﻛﺎﻟﺔ( ‪ .‬ﻭﺗﺸﺘﺮﻁ ﺍﳌﻮﺍﻻﺓ‬
‫ﺑﲔ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﲝﺴﺐ ﺍﻟﻌﺮﻑ‪ .‬ﻭﻻ ﺗﺸﺘﺮﻁ ﻓﻮﺭﻳﺔ ﺍﻟﻘﺒﻮﻝ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻋﺪﺍ ﺍﻟﺸﺎﻓﻌﻴﺔ‪،‬‬
‫ﺩﻓﻌﺎﹰ ﻟﻠﻀﺮﺭ ﻭﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺄﻣﻞ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﳚﺎﺏ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺮﺍﺳﻠﺔ ﻓﻴﺸﺘﺮﻁ‬
‫ﺣﺼﻮﻝ ﺍﻟﻘﺒﻮﻝ ﰲ ﳎﻠﺲ ﻭﺻﻮﻝ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﺗﻄﺎﺑﻖ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﻋﺪﻡ ﺻﺪﻭﺭ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﻋﺮﺍﺽ ﺃﺣﺪ ﺍﻟﻌﺎﻗﺪﻳﻦ‬
‫ﻋﻦ ﺍﻟﺘﻌﺎﻗﺪ‪ .‬ﻭﻳﺼﺢ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻋﺪﺍ ﺍﳌﺎﻟﻜﻴﺔ ﺭﺟﻮﻉ ﺍﳌﻮﺟﺐ‪ ،‬ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺇﺫﺍ ﺍﺷﺘﻐﻞ ﺑﺄﻣﺮﹴ‬
‫ﺁﺧﺮ ﻳﻮﺟﺐ ﺍﺧﺘﻼﻑ ﺍ‪‬ﻠﺲ ﰒ ﻗﺒﻞ ﻻ ﻳﻨﻌﻘﺪ‪.‬‬

‫ﺣﻜﻢ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫ﻗﺎﻝ ﻛﺜﲑ‪ ‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ : 50‬ﻳﺘﻢ ﺍﻟﻌﻘﺪ ﺑﻮﺍﺳﻄﺔ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ ﺑﺸﺮﻁ ﺍﻟﻮﺿﻮﺡ‬
‫ﻭﺍﻟﺘﺜﺒﺖ‪ ،‬ﻭﻣﺴﺘﻨﺪﻫﻢ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -1‬ﻣﺎ ﺫﻛﺮﻩ ﻛﺜﲑ‪ ‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﺎﹰ ﻣﻦ ﺃﻥ ﺍﻟﻌﻘﺪ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﺮﺍﺳﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﻹﳚﺎﺏ‬
‫ﺇﺫﺍ ﺣﺼﻞ ﺑﻌﺪ ﻭﺻﻮﻝ ﺍﻟﻜﺘﺎﺏ ﻓﺈﻧﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﻛﺬﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻨﺎﺩﺍﺓ‪.‬‬
‫‪ -2‬ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﲢﺎﺩ ﺍ‪‬ﻠﺲ‪ :‬ﺍﲢﺎﺩ ﺍﻟﺰﻣﻦ ﺃﻭ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳌﺘﻌﺎﻗﺪﺍﻥ ﻣﺸﺘﻐﻠﲔ‬
‫ﺑﺎﻟﺘﻌﺎﻗﺪ‪ ،‬ﻻ ﻛﻮﻥ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﰲ ﳎﻠﺲﹴ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍ‪‬ﻠﺲ ﳚﻤﻊ ﺍﳌﺘﻔﺮﻗﺎﺕ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﳎﻠﺲ ﺍﻟﻌﻘﺪ ﰲ ﺍﳌﻜﺎﳌﺔ ﺍﳍﺎﺗﻔﻴﺔ ﻣﺜﻼﹰ ﻫﻮ ﺯﻣﻦ ﺍﻻﺗﺼﺎﻝ ﻣﺎﺩﺍﻡ ﺍﻟﻜﻼﻡ‬
‫ﰲ ﺷﺄﻥ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﰲ ﺍﳌﺮﺍﺳﻠﺔ ﻭﺍﳌﻜﺎﺗﺒﺔ ﻭﺻﻮﻝ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻭ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺄﺧﺮ ﺍﻟﻘﺒﻮﻝ ﺇﱃ ﳎﻠﺲﹴ‬
‫ﺛﺎﻥ‪ ‬ﱂ ﻳﻨﻌﻘﺪ ﺍﻟﻌﻘﺪ‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻻﺕ ﻭﺍﻷﺟﻬﺰﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻬﻲ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺎﻭﻳﺔﹰ ﻟﻠﻬﺎﺗﻒ ﻭﺍﻟﱪﻕ‬
‫ﺑﺎﻟﺴﺮﻋﺔ ﰲ ﺍﻻﺗﺼﺎﻝ ﻭﻗﻮﺗﻪ ﻭﻭﺿﻮﺣﻪ؛ ﺃﻭ ﺃﺷﺪ ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺜﻠﻬﺎ ﻓﺘﺄﺧﺬ ﺣﻜﻤﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺃﺷﺪ ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ‪.‬‬

‫‪50‬ﻭﳑﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﺍﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎﺀ ﻭﺍﻟﺸﻴﺦ‪ :‬ﻭﻫﺒﻪ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﻨﻴﻊ ﻭﻏﲑﻫﻢ‪.‬‬
‫‪29‬‬

‫ﻭﻗﺪ ﻗﺮﺭ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﰲ ﺩﻭﺭﺓ ﻣﺆﲤﺮﻩ ﺍﻟﺴﺎﺩﺱ ﲜﺪﺓ‪ :‬ﲜﻮﺍﺯ ﺍﻟﺘﻌﺎﻗﺪ ‪‬ﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﻳﻌﺘﱪ‬
‫ﺗﻌﺎﻗﺪﺍﹰ ﺑﲔ ﺣﺎﺿﺮﻳﻦ ﺑﺸﺮﻭﻁ‪ ،‬ﻭﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺼﺮﻑ ﻻﺷﺘﺮﺍﻁ ﺍﻟﺘﻘﺎﺑﺾ‪ ،‬ﻭﺍﻟﺴﻠﻢ ﻻﺷﺘﺮﺍﻁ‬
‫ﻗﺒﺾ ﺭﺃﺱ ﺍﳌﺎﻝ‪.51‬‬
‫ﺍﻟﺸﺮﻭﻁ‪:‬‬
‫‪ -1‬ﻭﺟﻮﺩ ﺍﻟﺘﺜﺒﺖ ﻣﻦ ﻛﻞﹴ ﻣﻦ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﻣﻦ ﺷﺨﺼﻴﺔ ﺻﺎﺣﺒﻪ ﻛﻲ ﻻ ﻳﺪﺧﻞ ﺍﻟﻮﻫﻢ‬
‫ﻭﺍﻟﻠﺒﺲ ﻭﺍﻟﺘﺰﻳﻴﻒ ﻣﻦ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﻣﻦ ﻃﺮﻑ‪ ‬ﺛﺎﻟﺚ‪.‬‬
‫‪ -2‬ﺻﺤﺔ ﻣﺎ ﺗﻨﺴﺒﻪ ﻫﺬﻩ ﺍﻵﻻﺕ ﺍﳊﺪﻳﺜﺔ ﺇﱃ ﻛﻞﹴ ﻣﻦ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﻣﻦ ﺃﻗﻮﺍﻝﹴ ﻭﺗﺼﺮﻓﺎﺕ‪.‬‬
‫‪ -3‬ﻋﺪﻡ ﺭﺟﻮﻉ ﺍﳌﻮﺟﺐ ﻋﻦ ﺇﳚﺎﺑﻪ ﻗﺒﻞ ﻭﺻﻮﻝ ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﰲ ﺑﻌﺾ‬
‫ﺍﻵﻻﺕ ﺍﻟﱵ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻟﻠﻮﺻﻮﻝ‪.‬‬
‫‪ -4‬ﺃﻻ ﻳﺆﺩﻱ ﺍﻟﺘﻌﺎﻗﺪ ﻋﻦ ﻃﺮﻳﻖ ﻫﺬﻩ ﺍﻵﻻﺕ ﺇﱃ ﺗﺄﺧﲑ ﻗﺒﺾ ﺃﺣﺪ ﺍﻟﻌﻮﺿﲔ ﰲ ﺍﻟﺼﺮﻑ‬
‫ﻻﺷﺘﺮﺍﻁ ﺍﻟﺘﻘﺎﺑﺾ ﻓﻴﻪ‪ ،‬ﻭﺃﻻ ﻳﺆﺩﻱ ﺇﱃ ﺗﺄﺧﲑ ﻗﺒﺾ ﺭﺃﺱ ﺍﳌﺎﻝ ﰲ ﺍﻟﺴﻠﻢ ﻻﺷﺘﺮﺍﻁ ﺗﻌﺠﻴﻞ ﺭﺃﺱ‬
‫ﺍﳌﺎﻝ ﻓﻴﻪ‪.‬‬
‫‪ -5‬ﻻ ﻳﺼﺢ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪‬ﺎ ﻻﺷﺘﺮﺍﻁ ﺍﻟﺸﻬﻮﺩ ﻓﻴﻪ‪.‬‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺣﻜﻢ ﺑﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ‪:52‬‬

‫ﺑﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺇﺫﺍ ﻗﻴﻞ ﲜﻮﺍﺯ ﻧﻘﻠﻬﺎ ﻣﺒﲏ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻫﻞ ﻫﻮ ﻣﻠﻚ‪ ‬ﻟﻪ؟‬
‫ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ ﻧﻘﺎﻁ‪:‬‬
‫‪ -1‬ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻞ ﻫﻮ ﳑﻠﻮﻙ ﻟﻪ‪ ،‬ﺃﻭ ﻫﻮ ﻭﺻﻲ‪ ‬ﻭﺃﻣﲔ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻞ ﻫﻮ ﺣﻖ‪ ‬ﷲ ﺃﻭ ﺣﻖ‪‬‬
‫ﻟﻠﻌﺒﺪ‪ ،‬ﺃﻭ ﺣﻖ‪ ‬ﻣﺸﺘﺮﻙ‪.‬‬
‫‪ -2‬ﺇﺫﺍ ﻗﻴﻞ ﺑﺎﺟﺘﻤﺎﻉ ﺍﳊﻘﲔ ﻓﺈﻥ ﺗﻐﻠﻴﺐ ﺃﻱ ﻣﻨﻬﻤﺎ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ‬
‫ﻭﺍﻟﺘﺼﺮﻓﺎﺕ‪.‬‬

‫‪ 51‬ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﻋﺪﺩ )‪ (6‬ﺝ‪ 1‬ﺹ‪ .772-451‬ﻭﻗﺮﺍﺭﺍﺕ ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ ﻟﺮﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺹ‪.99‬‬
‫‪52‬ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﲝﻮﺙ ﻟﺒﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.3-1/12 ،‬‬
‫‪30‬‬

‫‪ -3‬ﻭﻣﻌﻠﻮﻡ‪ ‬ﺃﻥ ﻣﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺍﳊﻘﺎﻥ ﻓﺈﻥ ﺇﺳﻘﺎﻁ ﺍﻟﻌﺒﺪ ﳊﻘﻪ ﻣﺸﺮﻭﻁﹲ ﺑﻌﺪﻡ ﺇﺳﻘﺎﻁ ﺣﻖ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻖ ﺍﻵﺩﻣﻴﲔ‪ ،‬ﻓﻠﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺣﻖ ﺍﻟﺘﺼﺮﻑ ﰲ ﺑﺪﻧﻪ‬
‫ﲟﺎ ﻳﻀﺮ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻘﻪ‪.‬‬

‫ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻜﻢ ﺑﻴﻊ ﺍﻷﻋﻀﺎﺀ‪:‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻮﺍﺯ‪:‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﻫﻲ‪:‬‬
‫‪-1‬ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻟﱭ ﺍﻵﺩﻣﻴﺎﺕ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﳚﻮﺯ ﺑﻴﻊ ﻟﱭ ﺍﳌﺮﺃﺓ ﰲ ﻗﺪﺡ‪.‬‬
‫ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﻗﻴﺎﺱ ﻣﻊ ﺍﻟﻔﺎﺭﻕ ﻷﻥ ﺍﻟﻠﱭ ﻣﻦ ﻣﻔﺮﺯﺍﺕ ﺍﳉﺴﻢ ﻭﻫﻮ ﻳﺘﺠﺪﺩ ﻭﺑﻘﺎﺅﻩ ﰲ‬
‫ﺛﺪﻱ ﺍﳌﺮﺃﺓ ﻣﺆﺫ‪ ‬ﳍﺎ ﲞﻼﻑ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﻘﻮﻣﺎﺕ ﺍﳉﺴﺪ ﺍﻟﺒﺸﺮﻱ‪.‬‬
‫‪ -2‬ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ﺍﻟﻮﺍﺟﺒﺔ ﰲ ﺍﻷﻋﻀﺎﺀ ﻋﻨﺪ ﺇﺗﻼﻓﻬﺎ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻛﻤﺎﻝ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﺟﺴﺎﻡ ﻣﻦ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺎﺩ ﻻ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‬
‫ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﱂ ﳚﻌﻞ ﺇﱃ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻓﻼ ﻳﺼﺢ ﻟﻠﻌﺒﺪ ﺇﺳﻘﺎﻃﻪ‪ .‬ﻭﺃﻣﺎ ﺃﺧﺬ ﺍﳌﺎﻝ ﻣﻘﺎﺑﻞ ﻓﻮﺕ ﺟﺰﺀٍ ﻣﻨﻬﺎ‬
‫ﻓﻸﻧﻪ ﺣﺼﻞ ﻣﻦ ﻏﲑ ﻛﺴﺒﻪ ﻭﻻ ﺗﺴﺒﺒﻪ ﻓﻬﻨﺎﻟﻚ ﻳﺘﻤﺤﺾ ﺣﻖ ﺍﻟﻌﺒﺪ ﺇﺫ ﻣﺎﻭﻗﻊ ﻻ ﳝﻜﻦ ﺭﻓﻌﻪ ﻓﻠﻪ‬
‫ﺍﳋﲑﺓ ﺣﻴﻨﺌﺬ‪ ‬ﻷﻧﻪ ﺻﺎﺭ ﺣﻘﺎﹰ ﻣﺴﺘﻮﰱ ﰲ ﺍﻟﻐﲑ ﻛﺪﻳﻦﹴ ﻣﻦ ﺍﻟﺪﻳﻮﻥ‪.‬‬
‫‪ -3‬ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺑﻴﻊ ﺍﻟﺮﻗﻴﻖ ﻓﺈﺫﺍ ﺟﺎﺯ ﺑﻴﻊ ﺍﻟﻜﻞ ﺟﺎﺯ ﺑﻴﻊ ﺍﻟﺒﻌﺾ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﺮﻕ ﺣﺎﻟﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﺗﻘﺘﻀﻴﻬﺎ ﺍﳌﺼﻠﺤﺔ ﺍﻟﱵ ﻳﻘﺪﺭﻫﺎ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﰒ‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺣﺾ ﻋﻠﻰ ﺇﻋﺘﺎﻕ ﺍﻟﺮﻗﻴﻖ ﻭﺟﻌﻠﻪ ﻛﻔﺎﺭﺓﹰ ﻟﻜﺜﲑﹴ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﻛﺎﳊﻨﺚ ﰲ ﺍﻟﻴﻤﲔ‬
‫ﻭﻏﲑﻩ‪ .‬ﻭﺑﻴﻊ ﺍﻟﺮﻗﻴﻖ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﺘﻤﺘﻊ ﲝﻖ ﺍﳊﻴﺎﺓ ﺃﻭ ﺇﺑﺎﺣﺔ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ ﻓﻘﺪ ﺟﻌﻞ ﺍﻹﺳﻼﻡ‬
‫ﻛﻔﺎﺭﺓ ﻣﻦ ﻟﻄﻢ ﻭﺟﻬﻪ ﻋﻠﻰ ﻋﺒﺪﻩ ﻋﺘﻘﻪ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ :‬ﻣﻦ ﻛﺎﻥ ﺃﺧﻮﻩ ﲢﺖ ﻳﺪﻩ ﻓﻠﻴﻄﻌﻤﻪ ﳑﺎ‬
‫ﻳﺄﻛﻞ‪ ،‬ﻭﻟﻴﻠﺒﺴﻪ ﳑﺎ ﻳﻠﺒﺲ‪ ،‬ﻭﻻ ﺗﻜﻠﻔﻮﻫﻢ ﻣﺎ ﻳﻐﻠﺒﻬﻢ‪ ،‬ﻓﺈﻥ ﻛﻠﻔﺘﻤﻮﻫﻢ ﻓﺄﻋﻴﻨﻮﻫﻢ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺑﻴﻊ ﺍﻷﻋﻀﺎﺀ؛ ﻭﻫﻮ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ‪:‬‬
‫ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪:‬‬
‫‪31‬‬

‫‪ -1‬ﺃﻥ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺴﺖ ﻣﻠﻜﺎﹰ ﻟﻪ‪ ،‬ﻭﱂ ﻳﺆﺫﻥ ﻟﻪ ﺑﺒﻴﻌﻬﺎ ﺷﺮﻋﺎﹰ ﻓﻴﻜﻮﻥ ﺑﻴﻌﻬﺎ ﺩﺍﺧﻼﹰ‬
‫ﰲ ﺑﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎﻻ ﳝﻠﻚ‪.‬‬
‫‪ -2‬ﺃﻥ ﺑﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻷﻋﻀﺎﺋﻪ ﻓﻴﻪ ﺍﻣﺘﻬﺎﻥﹲ ﻟﻪ‪ ،‬ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻜﺮﻡ ﻟﻪ ﻓﺨﺎﻟﻒ ﻣﻘﺼﻮﺩ‬
‫ﺍﻟﺸﺮﻉ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ .‬ﻭﻟﺬﻟﻚ ﳒﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻌﻠﻞ ﺃﻛﺜﺮﻫﻢ ﺣﺮﻣﺔ ﺍﻟﺒﻴﻊ ﺑﺘﻜﺮﱘ ﺍﷲ ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫ﺫﻛﺮ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ )‪" :(354/5‬ﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﺟﺰﺍﺀ ﺍﻵﺩﻣﻲ ﱂ ﳚﺰ ﻗﻴﻞ ﻟﻠﻨﺠﺎﺳﺔ‪،‬‬
‫ﻭﻗﻴﻞ ﻟﻜﺮﺍﻣﺘﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ"‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﳌﻮﺍﻓﻘﺎﺕ )‪" :(376/2‬ﺇﻥ ﺇﺣﻴﺎﺀ ﺍﻟﻨﻔﻮﺱ ﻭﻛﻤﺎﻝ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﺟﺴﺎﻡ‬
‫ﻣﻦ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺎﺩ ﻻ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪.‬ﻓﺈﺫﺍ ﺃﻛﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺪ‪ ‬ﺣﻴﺎﺗﻪ ﻭﺟﺴﻤﻪ‬
‫ﻭﻋﻘﻠﻪ ﺍﻟﺬﻱ ﺑﻪ ﳛﺼﻞ ﻣﺎ ﻃﻠﺐ ﺑﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻛﻠﻒ ﺑﻪ ﻓﻼ ﻳﺼﺢ ﻟﻠﻌﺒﺪ ﺇﺳﻘﺎﻃﻪ"‪.‬‬
‫ﻭﰲ ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪" :(285/3‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻄﻊ ﻟﻨﻔﺴﻪ ﻣﻦ ﻣﻌﺼﻮﻡ ﻏﲑﻩ ﻭﻻ‬
‫ﻟﻠﻐﲑ ﺃﻥ ﻳﻘﻄﻊ ﻣﻦ ﻧﻔﺴﻪ ﻟﻠﻤﻀﻄﺮ"‪.‬‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﳕﺎﺫﺝ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﻄﱯ‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺣﻜﻢ ﺍﻟﺘﺸﺮﻳﺢ‪:53‬‬

‫ﺍﻟﺘﺸﺮﻳﺢ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻜﺸﻒ‪ ،‬ﻭ ﺍﳌﺮﺍﺩ ﻫﻨﺎ‪ :‬ﻓﺼﻞ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﻟﻠﻔﺤﺺ ﺍﻟﻌﻠﻤﻲ‪.‬‬
‫ﻟﻘﺪ ﻣﻮﺭﺱ ﺍﻟﺘﺸﺮﻳﺢ ﻗﺪﳝﺎﹰ ﻭﻧﻘﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻧﻘﻮﻻﹰ ﻋﻦ ﺑﻌﺾ ﺍﻷﻃﺒﺎﺀ ﳑﻦ ﻣﺎﺭﺳﻮﺍ‬
‫ﺍﻟﺘﺸﺮﻳﺢ‪ .‬ﻭﳑﻦ ﻧﻘﻞ ﺫﻟﻚ ﻋﻨﻬﻢ‪ :‬ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﺑﻦ ﺭﺟﺐ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻘﺮﺍﰲ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﻐﺰﺍﱄ‬
‫ﻭﻏﲑﻫﻢ )ﺭﲪﻬﻢ ﺍﷲ( ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﲡﻴﺰ ﺍﻟﻌﺒﺚ ﻭﺍﻟﺘﻤﺜﻴﻞ ﲜﺜﺚ ﺍﳌﻮﺗﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻋﻦ‬
‫ﺣﻜﻤﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﻫﻮ ﺳﺆﺍﻝ ﻳﻌﺪ ﻣﻦ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺟﺪﺕ‪ ،‬ﻭﻃﺮﺃﺕ ﰲ‬
‫ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪.‬‬

‫ﺃﻏﺮﺍﺽ ﺍﻟﺘﺸﺮﻳﺢ‪:‬‬
‫‪ -1‬ﺍﻟﺘﺸﺮﻳﺢ ﺍﳉﻨﺎﺋﻲ‪ :‬ﻭﻣﺼﻠﺤﺘﻪ ﻇﺎﻫﺮﺓ ﻟﺮﺩﻉ ﺍ‪‬ﺮﻣﲔ ﻭﺇﻇﻬﺎﺭ ﺑﺮﺍﺀﺓ ﺍﳌﺘﻬﻢ ﻭﳌﻌﺮﻓﺔ ﺳﺒﺐ‬
‫ﺍﻟﻮﻓﺎﺓ ﰲ ﺣﻮﺍﺩﺙ ﺍﻟﻘﺘﻞ ﻭﻛﺬﺍ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﻤﺮ ﻭﺍﳉﻨﺲ ﻣﻦ ﺧﻼﻝ ﲨﻊ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫‪ -2‬ﺍﻟﺘﺸﺮﻳﺢ ﺍﳌﺮﺿﻲ‪ :‬ﳌﻌﺮﻓﺔ ﺍﻷﻣﺮﺍﺽ ﻭﺗﺄﺛﲑﻫﺎ ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺮﺽ ﻭﻋﻼﺟﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ‬
‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻭﺑﺎﺀ ﻓﻴﺘﻘﻰ ﺷﺮﻩ ﺑﻮﺳﺎﺋﻞ ﺍﻟﻮﻗﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬
‫‪ -3‬ﺍﻟﺘﺸﺮﻳﺢ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ :‬ﳌﻌﺮﻓﺔ ﺍﻷﻋﻀﺎﺀ ﻭﻭﻇﺎﺋﻔﻬﺎ ﻭﻹﺧﺮﺍﺝ ﺍﻷﻃﺒﺎﺀ ﺍﳌﻬﺮﺓ‪.‬‬
‫ﺇﺫ ﳛﺘﺎﺝ ﺍﻷﻃﺒﺎﺀ ﺃﺛﻨﺎﺀ ﺗﻌﻠﻤﻬﻢ ﻟﻠﺠﺮﺍﺣﺔ ﺍﻟﻄﺒﻴﺔ ﺇﱃ ﺗﺪﺭﻳﺐ ﻋﻤﻠﻲ ﻭﻳﺘﻢ ﺫﻟﻚ ﺍﻟﺘﺪﺭﻳﺐ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺗﺸﺮﳛﻬﻢ ﳉﺜﺚ ﺍﳌﻮﺗﻰ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻭﺟﺪﺕ ﺍﻵﻥ ﺑﺪﺍﺋﻞ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﳑﺎ ﻳﺸﺒﻪ ﺃﻋﻀﺎﺀ ﺍﳉﺴﻢ ﻣﻦ ﺍﻟﺒﻼﺳﺘﻴﻚ‬
‫ﻭﻏﲑﻫﺎ ﻭﺃﻳﻀﺎﹰ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺘﺸﺮﻳﺢ ﺍﳊﻴﻮﺍﻧﺎﺕ ﳑﺎ ﻳﻘﻠﻞ ﻣﻦ ﺍﳊﺎﺟﺔ ﻟﺘﺸﺮﻳﺢ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﺪﺍﺋﻞ ﻻ ﺗﻐﲏ ﻋﻦ ﺍﻟﺘﺸﺮﻳﺢ ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﺃﺧﺬ ﻋﻴﻨﺎﺕ ﻭﻓﺤﺼﻬﺎ ﲢﺖ ﺍ‪‬ﻬﺮ‪.‬‬

‫‪53‬ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﲝﻮﺙ ﻟﺒﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.10-7/25 ،‬‬

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‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻭﻥ ﰲ ﺣﻜﻢ ﺍﻟﺘﺸﺮﻳﺢ ﺇﱃ ﻗﻮﻟﲔ‪:‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺚ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻓﺈﻥ ﱂ ﻳﻮﺟﺪ ﻓﻤﻦ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﺃﺫﻧﻮﺍ‬
‫ﺃﻭ ﺃﺫﻥ ﻭﺭﺛﺘﻬﻢ‪ ،‬ﻭﺑﻪ ﺻﺪﺭﺕ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﲟﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻭﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺍﺧﺘﺎﺭﻩ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﳌﻴﺖ ﻟﻐﺮﺽ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻟﺒﺎﺣﺜﲔ ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ‪.‬‬

‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﻘﻴﺎﺱ ﻭﺫﻟﻚ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺍﻟﺘﺸﺮﻳﺢ ﻛﻤﺎ ﳚﻮﺯ ﺷﻖ ﺑﻄﻦ ﺍﳊﺎﻣﻞ ﺍﳌﻴﺘﺔ‪ ،‬ﻻﺳﺘﺨﺮﺍﺝ ﺟﻨﻴﻨﻬﺎ ﺍﻟﺬﻱ‬
‫ﺭﺟﻴﺖ ﺣﻴﺎﺗﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺣﻔﺎﻇﺎﹰ ﻋﻠﻰ ﺍﳉﻨﲔ ﻭﻫﻮ ﻓﺮﺩ ﻓﻴﺠﻮﺯ ﺑﺎﻷﻭﱃ ﺇﺫﺍ ﲢﻘﻘﺖ ﻣﺼﻠﺤﺔ‬
‫ﻋﺎﻣﺔ‪.‬‬
‫ﻭﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ‪ :‬ﺑﺄﻥ ﺍﳌﻘﻴﺲ ﻋﻠﻴﻪ ﳐﺘﻠﻒ‪ ‬ﻓﻴﻪ ﻭﺫﻟﻚ ﻷﻥ ﻣﺼﻠﺤﺔ ﺍﳉﻨﲔ ﻣﻈﻨﻮﻧﺔ ﻏﲑ‬
‫ﻣﺘﻴﻘﻨﺔ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﳚﻮﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﳌﻴﺖ ﻟﻐﺮﺽ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﲑﻩ ﻛﻤﺎ ﳚﻮﺯ ﺗﻘﻄﻴﻊ ﺍﳉﻨﲔ ﻹﻧﻘﺎﺫ‬
‫ﺃﻣﻪ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﻫﻼﻛﻬﺎ ﺑﺴﺒﺒﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺇﺫﺍ ﻣﺎﺗﺖ ﻭﰲ ﺑﻄﻨﻬﺎ ﻭﻟﺪ‪ ‬ﻗﻄﻊ ﻭﺃﺧﺮﺝ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺣﻴﺎﹰ ﻓﻼ ﳚﻮﺯ ﻷﻥ ﺗﻘﻄﻴﻌﻪ ﻻ ﻳﻘﺘﻀﻲ ﺇﻧﻘﺎﺫ ﺍﻷﻡ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﳚﻮﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﳌﻴﺖ ﻛﻤﺎ ﳚﻮﺯ ﺷﻖ ﺑﻄﻨﻪ ﻻﺳﺘﺨﺮﺍﺝ ﺍﳌﺎﻝ ﺍﳌﻐﺼﻮﺏ‬
‫ﺍﻟﺬﻱ ﺍﺑﺘﻠﻌﻪ‪ .‬ﻃﻠﺒﺎﹰ ﳌﺼﻠﺤﺔ ﺍﳊﻲ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺇﻧﻘﺎﺫﻩ ﻣﻦ ﺍﳌﻮﺕ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﺣﺎﺟﻴﺔ ﻭﻫﻲ ﺭﺩ‬
‫ﺍﳌﺎﻝ ﺍﳌﻐﺼﻮﺏ ﺇﱃ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﻛﻠﺘﺎ ﻫﺎﺗﲔ ﺍﳌﺼﻠﺤﺘﲔ ﻣﻮﺟﻮﺩﺗﺎﻥ ﰲ ﺣﺎﻝ ﺗﻌﻠﻢ ﺍﳉﺮﺍﺣﺔ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﺇﺫ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺗﺎﺭﺓ‬
‫ﺇﻧﻘﺎﺫ ﺣﻴﺎﺓ ﺍﳌﺮﻳﺾ ﻭﻫﻲ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ﺇﻧﻘﺎﺫ ﺍﳌﺮﻳﺾ ﻣﻦ‬
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‫ﺁﻻﻡ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﺳﻘﺎﻡ ﺍﳌﻀﻨﻴﺔ ﻭﻫﻲ ﺍﳌﺼﻠﺤﺔ ﺍﳊﺎﺟﻴﺔ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﻟﺘﺸﺮﻳﺢ ﺍﳉﻨﺎﺋﻲ‬
‫ﻭﺍﳌﺮﺿﻲ ﺑﻞ ﺃﻭﱃ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﲜﻮﺍﺯ ﺍﻟﺘﺸﺮﻳﺢ ﻣﻄﻠﻘﺎﹰ ﺑﻘﻴﺎﺳﻪ ﻋﻠﻰ ﻧﺒﺶ ﻗﱪ ﺍﳌﻴﺖ ﻷﺧﺬ‬
‫ﺍﻟﻜﻔﻦ ﺍﳌﻐﺼﻮﺏ‪.‬‬
‫ﻭﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺑﺄﻥ ﺍﻷﺻﻞ ﺍﳌﻘﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻪ ﻣﺴﺎﺱ ﺑﺎﳉﺴﺪ ﲞﻼﻑ ﺍﻟﻔﺮﻉ‪ ،‬ﻭﺟﺎﺯ‬
‫ﻓﻌﻞ ﺍﻟﻨﺒﺶ ﳌﻜﺎﻥ ﺍﳊﻖ ﺍﳌﻐﺼﻮﺏ‪ ،‬ﻓﻜﺄﻥ ﺍﳌﻴﺖ ﻣﺘﺴﺒﺒﺎﹰ ﰲ ﺃﺫﻳﺔ ﻧﻔﺴﻪ ﲞﻼﻑ ﺍﻟﻔﺮﻉ ﺍﻟﺬﻱ ﻻ‬
‫ﻋﻼﻗﺔ ﻟﻠﻤﻴﺖ ﲟﺼﻠﺤﺘﻪ ﻭﱂ ﻳﺘﺴﺒﺐ ﻓﻴﻤﺎ ﻳﻮﺟﺒﻬﺎ ﺑﺄﻱ ﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﰒ ﺇﻥ ﻳﻨﺒﺶ ﻗﱪﻩ ﻟﺬﻟﻚ‬
‫ﺍﻟﻐﺮﺽ ﻻ ﻳﺴﺘﻐﺮﻕ ﺇﻻ ﺯﻣﻨﺎﹰ ﻳﺴﲑﺍﹰ ﰒ ﻳﻌﺎﺩ ﺇﱃ ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﺳﻴﻮﺍﺭﻱ ﺍﳉﺜﺔ ﺑﺪﻻﹰ ﻋﻦ ﺍﻟﻜﻔﻦ‪،‬‬
‫ﲞﻼﻑ ﺍﻟﺘﺸﺮﻳﺢ ﺍﻟﺬﻱ ﻳﺴﺘﻐﺮﻕ ﺍﻟﺴﺎﻋﺎﺕ‪ ،‬ﺑﻞ ﻭﺍﻷﻳﺎﻡ ﺍﻟﻌﺪﻳﺪﺓ‪.‬‬

‫ﺏ ‪ -‬ﺩﻟﻴﻠﻬﻢ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬

‫‪ -1‬ﻗﺎﻟﻮﺍ‪ " :‬ﺇﻥ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﻌﺎﻣﺔ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺘﺎﻥ‬
‫ﻗﺪﻡ ﺃﻗﻮﺍﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﻔﺴﺪﺗﺎﻥ ﺍﺭﺗﻜﺐ ﺃﺧﻔﻬﻤﺎ ﺗﻔﺎﺩﻳﺎﹰ ﻷﺷﺪﳘﺎ"‪.‬‬
‫ﻭﻭﺟﻪ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬
‫ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺗﺸﺮﻳﺢ ﺟﺜﺚ ﺍﳌﻮﺗﻰ ﻟﻐﺮﺽ ﺍﻟﺘﻌﻠﻴﻢ ﺗﻌﺘﱪ ﻣﺼﻠﺤﺔ ﻋﺎﻣﺔ ﺭﺍﺟﻌﺔ‬
‫ﺇﱃ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﺘﺪﺍﻭﻱ ﺍﻟﺬﻱ ﳝﻜﻦ ﺑﻮﺍﺳﻄﺘﻪ ﺩﻓﻊ ﺿﺮﺭ ﺍﻷﺳﻘﺎﻡ‬
‫ﻭﺍﻷﻣﺮﺍﺽ ﻋﻦ ﺍ‪‬ﺘﻤﻊ ﻭﺣﺼﻮﻝ ﺍﻟﺴﻼﻣﺔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻷﻓﺮﺍﺩﻩ‪ .‬ﻭﻣﺼﻠﺤﺔ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ‬
‫ﺍﻟﺘﺸﺮﻳﺢ ﺗﻌﺘﱪ ﻣﺼﻠﺤﺔ ﺧﺎﺻﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳌﻴﺖ ﻭﺣﺪﻩ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻧﻪ ﺗﻌﺎﺭﺿﺖ ﻋﻨﺪﻧﺎ‬
‫ﺍﳌﺼﻠﺤﺘﺎﻥ‪ ،‬ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﺃﻗﻮﺍﳘﺎ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳉﻤﺎﻋﺔ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﺘﺸﺮﻳﺢ‬
‫ﻓﻮﺟﺐ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺍﳌﺮﺟﻮﺣﺔ‪.‬‬
‫‪ -2‬ﺇﻥ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ )ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ(‪.‬‬
‫ﻭﺗﻌﻠﻢ ﺍﳉﺮﺍﺣﺔ ﺍﻟﻄﺒﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻄﺐ ﻫﻮ ﰲ ﺳﺪ ﺣﺎﺟﺔ ﺍﻷﻣﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺘﺸﺮﻳﺢ ﺍﻟﺬﻱ ﳝﻜﻦ ﺑﻮﺍﺳﻄﺘﻪ ﻓﻬﻢ ﺍﻷﻃﺒﺎﺀ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺗﻄﺒﻴﻘﻴﺎﹰ‪ ،‬ﻓﻴﻌﺘﱪ ﻣﺸﺮﻭﻋﺎﹰ ﻭﻭﺍﺟﺒﺎﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪.‬‬
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‫ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺸﺮﻳﺢ ﳝﻜﻦ ﺳﺪﻫﺎ ﲜﺜﺚ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻬﺎ ﺇﱃ‬
‫ﺟﺜﺚ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻌﻈﻴﻢ ﺣﺮﻣﺔ ﺍﳌﺴﻠﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺎﹰ ﻛﺎﻥ ﺃﻭ ﻣﻴﺘﺎﹰ‪.‬‬

‫ﺷﺮﻭﻁ ﺍﳉﻮﺍﺯ‪:‬‬
‫‪-1‬ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺳﻴﺠﺮﻯ ﺍﻟﺘﺸﺮﻳﺢ ﻋﻠﻰ ﺟﺜﺘﻪ‪.‬‬
‫‪-2‬ﻣﻮﺍﻓﻘﺔ ﺫﻭﻱ ﺍﻟﺸﺎﻥ ﺃﻱ ﺃﻫﻞ ﺍﳌﻴﺖ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺃﻭ ﺑﻌﺪﻩ ﰲ ﺣﺎﻟﺔ ﺗﺸﺮﻳﺢ ﺟﺜﺚ‬
‫ﺍﳌﻌﺮﻭﻓﲔ‪ ،‬ﺃﻣﺎ ﻏﲑ ﺍﳌﻌﺮﻭﻓﲔ ﻓﻼ ﻳﺸﺘﺮﻁ‪.‬‬
‫‪- 3‬ﺃﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﲟﻘﺎﺑﻞ ﻣﺎﺩﻱ‪.‬‬
‫‪ - 4‬ﺃﻥ ﺗﻘﺪﺭ ﺍﻟﻀﺮﻭﺭﺓ ﲟﻘﺪﺍﺭﻫﺎ‪.‬‬
‫‪ - 5‬ﺩﻓﻦ ﻣﺎ ﺗﺒﻘﻰ ﻣﻨﻬﺎ ﻷﻥ ﺍﻷﺻﻞ ﻫﻮ ﺍﻹﺳﺮﺍﻉ ﺑﺪﻓﻦ ﺍﳌﻴﺖ‪.‬‬
‫‪- 6‬ﻭﺟﻮﺩ ﺿﺮﻭﺭﺓ ﺗﺘﻄﻠﺐ ﺍﻟﺘﺸﺮﻳﺢ‪.‬‬

‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬

‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﲝﺮﻣﺔ ﺍﻟﺘﺸﺮﻳﺢ ﺑﺪﻟﻴﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻨﺪ ﻋﻠﻰ‬
‫ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﺃ‪-‬ﺩﻟﻴﻠﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﻛﹶﺮ‪‬ﻣ‪‬ﻨ‪‬ﺎ ﺑ‪‬ﻨﹺﻲ ﺁﺩ‪‬ﻡ‪ ‬ﻭ‪‬ﺣ‪‬ﻤ‪‬ﻠﹾﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺒ‪ ‬ﺮ ﻭ‪‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮﹺ‬
‫ﻭ‪‬ﺭ‪‬ﺯ‪‬ﻗﹾﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺒ‪‬ﺎﺕ‪ ‬ﻭ‪‬ﻓﹶﻀ‪‬ﻠﹾﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻛﹶﺜ‪‬ﲑﹴ ﻣ‪‬ﻤ‪‬ﻦ‪ ‬ﺧ‪‬ﻠﹶﻘﹾﻨ‪‬ﺎ ﺗ‪‬ﻔﹾﻀ‪‬ﻴﻠﹰﺎ(‪.54‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺩﻟﺖ ﻋﻠﻰ ﺗﻜﺮﱘ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﲏ ﺁﺩﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻜﺮﱘ ﻋﺎﻡ‬
‫ﺷﺎﻣﻞ ﳊﺎﻝ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭﳑﺎ‪‬ﻢ‪ .‬ﻭﺗﺸﺮﻳﺢ ﺟﺜﺚ ﺍﳌﻮﺗﻰ ﻓﻴﻪ ﺇﻫﺎﻧﺔ ﳍﺎ‪ ،‬ﻧﻈﺮﺍﹰ ﳌﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻬﻤﺔ‬
‫ﺍﻟﺘﺸﺮﻳﺢ ﻣﻦ ﺗﻘﻄﻴﻊ ﺃﺟﺰﺍﺀ ﺍﳉﺜﺔ‪ ،‬ﻭﺑﻘﺮ ﺍﻟﺒﻄﻦ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻓﻌﻠﻬﺎ‪.‬‬
‫ﻭﻧﻮﻗﺶ‪ :‬ﺑﺄﻥ ﺇﻫﺎﻧﺔ ﺍﳌﻴﺖ ﺑﺘﺸﺮﻳﺢ ﺟﺜﺘﻪ ﻗﺪ ﺭﺧﺺ ﻓﻴﻬﺎ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺍﻟﻘﻴﺎﺱ ﺃﻳﻀﺎﹰ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻨﺪﻭﺍ ﻋﻠﻰ ﻣﺎﻗﺮﺭﻩ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﻣﻦ ﺟﻮﺍﺯ‬

‫‪ 54‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻷﻳﺔ ‪.70‬‬

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‫ﻧﺒﺶ ﻗﱪ ﺍﳌﻴﺖ‪ ،‬ﻭﺃﺧﺬ ﻛﻔﻨﻪ ﺍﳌﺴﺮﻭﻕ ﺃﻭ ﺍﳌﻐﺼﻮﺏ‪ ،‬ﻓﻘﺎﺳﻮﺍ ﺇﻫﺎﻧﺘﻪ ﺑﺎﻟﺘﺸﺮﻳﺢ ﻋﻠﻰ ﺇﻫﺎﻧﺘﻪ ﺑﻨﺒﺶ‬
‫ﻛﻔﻨﻪ‪ ،‬ﻭﻛﺸﻒ ﻋﻮﺭﺗﻪ ﲜﺎﻣﻊ ﲢﺼﻴﻞ ﻣﺼﻠﺤﺔ ﺍﳊﻲ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺃﺩﻟﺔ ﺍﳌﻨﻊ ﳝﻜﻦ ﲣﺼﻴﺼﻬﺎ ﺑﺎﳌﺴﻠﻢ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﻼ ﺣﺮﺝ ﰲ ﺇﻫﺎﻧﺘﻪ ﳌﻜﺎﻥ ﻛﻔﺮﻩ‪ ،‬ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻬﹺﻦﹺ ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻤ‪‬ﺎ ﻟﹶﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻣ‪‬ﻜﹾﺮﹺﻡﹴ(‪.55‬‬

‫ﺏ ـ ﺩﻟﻴﻠﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﺍﺳﺘﺪﻟﻮﺍ ﺑﺎﻷﺣﺎﺩﻳﺚ ﻣﻨﻬﺎ‪:‬‬

‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺜﻠﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ـ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺃﻣﺮ ﺃﻣﲑﺍﹰ ﻋﻠﻰ ﺟﻴﺶ ﺃﻭ ﺳﺮﻳﺔ ﺃﻭﺻﺎﻩ ﰲ‬
‫ﺧﺎﺻﺘﻪ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺧﲑﺍﹰ ﰒ ﻗﺎﻝ‪) :‬ﺍﻏﺰﻭﺍ ﺑﺎﺳﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻗﺎﺗﻠﻮﺍ‬
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‫ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ‪ ،‬ﺍﻏﺰﻭﺍ ﻭﻻ ﺗﻐﻠﻮﺍ‪ ،‬ﻭﻻ ﲤﺜﻠﻮﺍ‪"(...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﳌﻴﺖ ﰲ ﲤﺜﻴﻞ ﻇﺎﻫﺮ‪ ،‬ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻋﻤﻮﻡ ﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ‪‬ﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻮﺟﺐ ﳊﺮﻣﺔ‬
‫ﺍﻟﺘﻤﺜﻴﻞ ﻭﻣﻨﻌﻪ‪.‬‬
‫ﻭﻧﻮﻗﺸﺖ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﹸﺜﻠﺔ ﺑﺄﻧﻪ ﻗﺪ ﺛﺒﺖ ﻣﺎ ﳜﺼﺼﻬﺎ ﻛﻤﺎ ﰲ ﻗﺼﺔ ﺍﻟﻌﺮﻧﻴﲔ‪ ،‬ﻭﺁﻳﺔ‬
‫ﺍﶈﺎﺭﺑﲔ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺯ ﺍﻟﺘﻤﺜﻴﻞ ﳌﺼﻠﺤﺔ ﻋﺎﻣﺔ ﻭﻫﻲ ﺯﺟﺮ ﺍﻟﻈﻠﻤﺔ ﻋﻦ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﺬﻟﻚ‬
‫ﳚﻮﺯ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﻟﻜﺎﻓﺮ ﻃﻠﺒﺎﹰ ﳌﺼﻠﺤﺔ ﻋﺎﻣﺔ ﻳﻨﺘﻈﻤﻬﺎ ﺍﻟﻄﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺷﺮﺣﺖ ﺟﺜﺔ ﺍﻟﻜﺎﻓﺮ‪،‬‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺮﻯ ﺃﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﱰﻳﻪ‪.‬‬

‫ﺝ ـ ﺩﻟﻴﻠﻬﻢ ﻣﻦ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻘﱪ‪ ،‬ﻭﺃﻥ ﺻﺎﺣﺒﻪ‬
‫ﻳﺘﺄﺫﻯ ﺑﺬﻟﻚ‪ ،‬ﻣﻊ ﺃﻥ ﺍﳉﻠﻮﺱ ﻋﻠﻴﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺴﺎﺱ ﲜﺴﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻸﻥ ﻻ ﳚﻮﺯ ﺗﻘﻄﻴﻊ ﺃﺟﺰﺍﺋﻪ‪،‬‬
‫ﻭﺑﻘﺮ ﺑﻄﻨﻪ ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺪ ﺍﻧﺘﻬﺎﻛﺎﹰ ﳊﺮﻣﺘﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪.‬‬

‫‪ 55‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ ،‬ﺟﺰﺀ ﻣﻦ ﺍﻷﻳﺔ ‪.18‬‬

‫‪ 56‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ ‪.1731‬‬
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‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻧﺺ ﻋﻠﻰ ﺣﺮﻣﺔ ﺷﻖ ﺑﻄﻦ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ ﺍﳌﻴﺘﺔ ﻹﻧﻘﺎﺫ‬
‫ﺟﻨﻴﻨﻬﺎ ﺍﻟﺬﻱ ﺭﺟﻴﺖ ﺣﻴﺎﺗﻪ ﻣﻊ ﺃﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﺿﺮﻭﺭﻳﺔ‪ ،‬ﻓﻸﻥ ﻻ ﳚﻮﺯ ﺍﻟﺘﺸﺮﻳﺢ ﺍﳌﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﺍﻟﺸﻖ ﻭﺯﻳﺎﺩﺓ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪.‬‬

‫ﺩ ـ ﺩﻟﻴﻠﻬﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﺍﺳﺘﺪﻟﻮﺍ ﺑﺎﻵﰐ‪:‬‬

‫‪ -1‬ﻗﺎﻋﺪﺓ‪) :‬ﺍﻟﻀﺮﺭ ﻻ ﻳﺰﺍﻝ ﺑﺎﻟﻀﺮﺭ(‪.‬‬
‫‪ -2‬ﻗﺎﻋﺪﺓ‪) :‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ(‪.‬‬
‫ﻭ ﻭﺟﻪ ﺍﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺎﺗﲔ ﺍﻟﻘﺎﻋﺪﺗﲔ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺘﺸﺮﻳﺢ‪:‬‬
‫ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﻣﻔﺴﺪﺓ ﺍﻟﻀﺮﺭ ﻳﻨﺒﻐﻲ ﺃﻻ ﺗﺰﺍﻝ ﲟﺜﻠﻬﺎ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﺢ ﻓﻴﻪ ﺇﺯﺍﻟﺔ‬
‫ﺿﺮﺭ ﲟﺜﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺘﻌﻠﻢ ﺑﻮﺍﺳﻄﺘﻪ ﻣﻮﺟﺐ ﻹﺯﺍﻟﺔ ﺿﺮﺭ ﺍﻷﺳﻘﺎﻡ ﻭﺍﻷﻣﺮﺍﺽ ﺑﺘﻌﻠﻢ ﻃﺮﻕ‬
‫ﻣﺪﺍﻭﺍ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻹﺯﺍﻟﺔ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺿﺮﺭ ﺁﺧﺮ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻴﺖ ﺍﻟﺬﻱ ﺷﺮﺣﺖ ﺟﺜﺘﻪ‪ ،‬ﻭﺣﻴﻨﺌﺬ‪‬‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻀﺮﺭ ﲟﺜﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻟﺖ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﺪ ﺩﻟﺖ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻐﲑ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﺢ ﻓﻴﻪ ﺇﺿﺮﺍﺭ ﺑﺎﳌﻴﺖ ﻓﻼ‬
‫ﳚﻮﺯ ﻓﻌﻠﻪ‪.‬‬

‫ﺍﻟﺮﺍﺟﺢ‪ :‬ﻫﻮ ﺟﻮﺍﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺩﻭﻥ ﺍﳌﺴﻠﻢ ﻭﺫﻟﻚ ﳌﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺘﺼﺮﻑ ﰲ ﺟﺜﺔ ﺍﳌﺴﻠﻢ ﺇﻻ ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺄﺫﻭﻥ ‪‬ﺎ‬
‫ﻭﺍﻟﺘﺸﺮﻳﺢ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻓﻮﺟﺐ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﳌﻘﺘﻀﻲ ﻟﻠﻤﻨﻊ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻳﺴﻠﻢ ﺑﻪ ﺍﻟﻘﺎﺋﻠﻮﻥ‬
‫ﲜﻮﺍﺯ ﺍﻟﺘﺸﺮﻳﺢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺜﻨﻮﻥ ﺍﻟﺘﺸﺮﻳﺢ ﺍﻋﺘﺒﺎﺭﺍﹰ ﻣﻨﻬﻢ ﻟﻠﺤﺎﺟﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺃﻥ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﳌﺴﻠﻢ ﻳﻌﻄﻞ ﻋﻦ ﻓﻌﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﺎ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻣﻦ‬
‫ﺗﻐﺴﻴﻠﻬﺎ ﻭﺗﻜﻔﻴﻨﻬﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺩﻓﻨﻬﺎ‪.‬‬
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‫ﻭﻫﻮ ﳐﺎﻟﻔﺔ ﳌﺎ ﺛﺒﺘﺖ ﺑﻪ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺑﺎﳉﻨﺎﺋﺰ ﻭﺍﻹﺳﺮﺍﻉ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ‬
‫ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ـ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
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‫"ﺃﺳﺮﻋﻮﺍ ﺑﺎﳉﻨﺎﺯﺓ‪"...‬‬
‫ﳍﺬﺍ ﻛﻠﻪ ﻓﺈﻧﻪ ﻳﺘﺮﺟﺢ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺗﺸﺮﻳﺢ ﺟﺜﺔ ﺍﻟﻜﺎﻓﺮ ﺩﻭﻥ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻘﻴﺪ‬
‫ﺍﻷﻃﺒﺎﺀ ﻭﻏﲑﻫﻢ ﳑﻦ ﻳﻘﻮﻡ ﲟﻬﻤﺔ ﺍﻟﺘﺸﺮﻳﺢ ﺑﺎﳊﺎﺟﺔ‪ ،‬ﻓﻤﱴ ﺯﺍﻟﺖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﻟﻜﺎﻓﺮ‬
‫ﺑﺘﺸﺮﳛﻪ ﺣﻴﻨﺌﺬ‪ ،‬ﻷﻥ ﻣﺎ ﺟﺎﺯ ﻟﻌﺬﺭ ﺯﺍﻝ ﺑﺰﻭﺍﻟﻪ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬

‫‪ 57‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ ‪.1315‬‬

‫‪39‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﳕﺎﺫﺝ ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻷﻃﻌﻤﺔ ﻭ ﺍﻟﻠﺒﺎﺱ ﻭ ﺍﻟﻔﻦ‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺣﻜﻢ ﺍﻷﻃﻌﻤﺔ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﳌﻬﺮﻣﻨﺔ‪:58‬‬

‫ﺑﺪﺃ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳍﺮﻣﻮﻧﺎﺕ ﰲ ﺗﺴﻤﲔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻨﺬ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ﻧﺼﻒ ﻗﺮﻥ ﰲ ﺍﻟﻮﻻﻳﺎﺕ‬
‫ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻧﻈﺮﺓ ﻟﻨﺪﺭﺓ ﺍﳌﺮﺍﻋﻲ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭ ﻟﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺎﺩﻳﺔ ﻟﺸﺮﺍﺀ ﺍﻷﻋﻼﻑ ﺍﳌﺼﻨﻌﺔ‪.‬‬
‫ﻭ ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻮﺍﺩ ﻛﻴﻤﻴﺎﻭﻳﺔ ﺗﺘﻜﻮﻥ ﺩﺍﺧﻞ ﺧﻼﻳﺎ ﻣﺘﺨﺼﺼﺔ ﻳﻔﺮﺯﻫﺎ ﺍﳉﺴﻢ ﻣﻦ‬
‫ﻏﺪﺩ ﻣﺘﺨﺼﺼﺔ ﺣﻴﺚ ﺗﺼﻞ ﺇﻓﺮﺍﺯﺍ‪‬ﺎ ﺇﱃ ﺍﻟﺪﻡ ﻣﺒﺎﺷﺮﺓ‪ .‬ﻭ ﻟﺘﺴﺮﻳﻊ ﳕﻮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻌﺪﺓ‬
‫ﻟﻼﺳﺘﻬﻼﻙ‪ ،‬ﳚﺮﻯ ﺣﻘﻦ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ‪‬ﺮﻣﻮﻧﺎﺕ ﺍﻟﻨﻤﻮ‪ ،‬ﻟﻴﺰﻳﺪ ﺇﻧﺘﺎﺟﻬﺎ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭ ﺍﳊﻠﻴﺐ ﻭ‬
‫ﺍﻟﺒﻴﺾ‪.‬‬
‫ﻭ ﻟﻴﺘﺒﲔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻬﺎ‪ ،‬ﳓﺮﺭ ﳏﻞ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫‪-1‬ﻻ ﺧﻼﻑ ﰲ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭ ﺍﻟﱵ ﻳﻔﺮﺯﻫﺎ ﺍﳊﻴﻮﺍﻥ ﺩﺍﺧﻠﻴﺎ –ﻣﺜﻞ ﻫﺮﻣﻮﻧﺎﺕ ﺍﻟﻨﻤﻮ‬
‫ﻭ ﳓﻮﻫﺎ‪ ،-‬ﻭ ﺫﻟﻚ ﻟﻜﻮ‪‬ﺎ ﺿﺮﻭﺭﻳﺔ ﻟﻨﻤﻮﻩ ﻭ ﺍﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺗﻪ‪.‬‬
‫‪-2‬ﻻ ﺧﻼﻑ ﰲ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﻨﺒﺎﺗﻴﺔ ﺇﺫﺍ ﺃﺧﺬﺕ ﻣﻦ ﻧﺒﺎﺗﺎﺕ ﻃﺎﻫﺮﺓ ﻭ ﻏﲑ ﻣﻀﺮﺓ ﻭ ﻻ‬
‫ﺳﺎﻣﺔ‪.‬‬
‫‪-3‬ﺣﺼﻞ ﺍﳋﻼﻑ ﰲ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭ ﺍﻟﱵ ﺗﺆﺧﺬ ﻣﻦ ﺩﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ .‬ﻭ ﻣﻨﺸﺄ‬
‫ﺍﳋﻼﻑ ﻫﻮ ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﻘﺪﱘ ﻣﺎ ﻫﻮ ﳒﺲ ﻛﺎﻟﺪﻡ ﺇﱃ ﺍﳊﻴﻮﺍﻥ‪ :‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ‬
‫ﺣﻜﻤﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺗﻘﺪﱘ ﻣﺎ ﻫﻮ ﳒﺲ ﻟﻠﺤﻴﻮﺍﻥ‪ .‬ﻭ ﻫﺬﺍ ﻗﻮﻝ ﺍﳊﻨﻔﻴﺔ –ﻭ ﻗﻴﺪﻭﻩ ﺑﻜﻮ‪‬ﺎ‬
‫ﻗﻠﻴﻠﺔ‪ ،-‬ﻭ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﻗﻮﻝ‪ ،‬ﻭ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﱂ ﻳﺬﺑﺢ ﻭ ﱂ ﳛﻠﺐ‬
‫ﻗﺮﻳﺒﺎ‪.‬‬
‫ﻭ ﻣﻦ ﺃﺩﻟﺘﻬﻢ‪:‬‬

‫‪ 58‬ﺑﺪﺭﻳﺔ ﺍﳊﺎﺭﺛﻲ‪ ،‬ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻷﻃﻌﻤﺔ‪.118-114/1 ،‬‬

‫‪40‬‬

‫‪-1‬ﻣﺎ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪) :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻋﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﳉﻼﻟﺔ ﻭ ﺃﻟﺒﺎ‪‬ﺎ(‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﰲ ﺍﳊﺪﻳﺚ ‪‬ﻲ ﻋﻦ ﺃﻛﻞ ﳊﻢ ﺍﳉﻼﻟﺔ‪ ،‬ﻭ ﱂ ﻳﻨﻪ ﻋﻦ ﺗﻘﺪﱘ ﺍﻟﻨﺠﺎﺳﺔ ﳍﺎ‪،‬‬
‫ﻓﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪.‬‬
‫ﻭ ﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﳊﻢ ﺍﳉﻼﻟﺔ‪ ،‬ﻰ ﻋﻦ ﺗﻘﺪﱘ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﳍﺎ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪.‬‬
‫‪-2‬ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ –ﺭﲪﻪ ﺍﷲ‪ :-‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻌﻢ ﺍﻟﺪﺟﺎﺝ ﺍﻟﻌﺠﲔ‬
‫ﺍﻟﻨﺠﺲ‪.59‬‬
‫ﻭ ﻧﻮﻗﺶ ﺑﺄﻥ ﻓﻌﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻻ ﻳﻨﻬﺾ ﻋﻠﻰ ﺭﺩ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬
‫ﺳﻠﻢ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﳊﻢ ﺍﳉﻼﻟﺔ‪.‬‬
‫‪-3‬ﺃﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺗﺘﻐﺬﻯ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭ ﻻ ﺗﻨﻔﺮ ﻣﻨﻬﺎ؛ ﻓﺎﻟﺪﺟﺎﺝ ﻳﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ ﻭ ﻫﻮﺍﻡ‬
‫ﺍﻷﺭﺽ ﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭ ﻧﻮﻗﺶ ﺑﺄﻥ ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻞ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻨﺺ‪ ،‬ﻓﻼ ﻋﱪﺓ ﺑﻪ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﻣﺎ ﻫﻮ ﳒﺲ ﻟﻠﺤﻴﻮﺍﻥ‪ .‬ﻭ ﻗﺎﻝ ‪‬ﺬﺍ ﺍﳌﺎﻟﻜﻴﺔ ﻭ ﻫﻮ ﺍﳌﺬﻫﺐ ﻋﻨﺪ‬
‫ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬
‫ﻭ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻌﻤﻮﻡ ﺍﻟﻨﺺ‪ :‬ﻭ ﻫﻮ ﺃﻥ ﺗﻘﺪﱘ ﺍﻟﻨﺠﺲ ﻟﻠﺤﻴﻮﺍﻥ ﻳﺆﺩﻱ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺟﻼﻟﺔ‬
‫ﻣﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﳊﻤﻬﺎ‪ ،‬ﻭ ﻛﻞ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﳏﺮﻡ ﻓﻬﻮ ﳏﺮﻡ‪.‬‬
‫ﻭ ﻧﻮﻗﺶ‪ :‬ﺑﺄﻥ ﺍﻟﻨﺺ ﺟﺎﺀ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﺍﳉﻼﻟﺔ‪ ،‬ﻭ ﱂ ﻳﺮﺩ ﰲ ﺗﻘﺪﱘ ﺍﻟﻨﺠﺎﺳﺔ ﳍﺎ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻜﺮﻩ ﺗﻘﺪﱘ ﻣﺎ ﻫﻮ ﳒﺲ ﺇﱃ ﺍﳊﻴﻮﺍﻥ‪ .‬ﻭ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.‬‬

‫ﺍﺳﺘﺪﻟﻮﺍ ﲟﺎ ﻳﺄﰐ‪:‬‬

‫‪ 59‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ‪.65/1 ،‬‬

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‫‪-1‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪) :‬ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻳﺄﻛﻞ ﺩﺟﺎﺟﺎ(‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺃﻛﻞ ﺍﻟﺪﺟﺎﺝ ﳜﻠﻂ ﰲ ﻏﺬﺍﺋﻪ ﺑﲔ ﺍﻟﻄﺎﻫﺮ ﻭ‬
‫ﺍﻟﻨﺠﺲ‪ .‬ﻫﺬﺍ ﻭ ﺇﻥ ﻛﺎﻥ ﻳﻘﺘﻀﻲ ﺍﳉﻮﺍﺯ ﺇﱃ ﺃﻧﻪ ﻭﺭﺩ ﻣﺎ ﻭﺭﺩ ﻣﺎ ﻳﺼﺮﻓﻪ ﻋﻦ ﺍﳉﻮﺍﺯ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ ﻭ‬
‫ﻫﻮ ﺣﺪﻳﺚ ﺍﳉﻼﻟﺔ‪.‬‬
‫‪-2‬ﺃﻥ ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﳊﻴﻮﻧﺎﺕ ﻋﺪﻡ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻓﺘﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ ﻭ ﺑﻌﺾ‬
‫ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻛﺮﺍﻫﺔ ﺃﻛﻠﻬﺎ‪.‬‬

‫ﺍﻟﺘﺮﺟﻴﺢ‪:‬‬
‫ﺑﻌﺪ ﻋﺮﺽ ﺍﻷﻗﻮﺍﻝ ﻭ ﺍﻷﺩﻟﺔ ﻭ ﻣﻨﺎﻗﺸﺘﻬﺎ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﻟﻌﻞ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ –ﻭ ﺍﷲ‬
‫ﺃﻋﻠﻢ‪ -‬ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻘﺎﺋﻞ ﺑﻜﺮﺍﻫﺔ ﺗﻘﺪﱘ ﺍﻟﻨﺠﺲ ﻟﻠﺤﻴﻮﺍﻥ؛ ﻷﻣﻮﺭ‪:‬‬
‫‪-1‬ﺍﻟﻘﻮﻝ ﺑﺎﳉﻮﺍﺯ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺃﻛﻞ ﺍﳉﻼﻟﺔ‪.‬‬
‫‪-2‬ﻭ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺍﳉﻮﺍﺯ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﺸﻘﺔ‪.‬‬
‫ﻓﻴﺘﺮﺟﺢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻜﺮﺍﻫﺔ ﰲ ﺗﻘﺪﱘ ﺍﻟﻨﺠﺲ ﻟﻠﺤﻴﻮﺍﻥ ﻟﻘﻮﺓ ﻣﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻭ ﺿﻌﻒ ﺃﺩﻟﺔ ﺑﻘﻴﺔ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭ ﻭﺭﻭﺩ ﺍﳌﻨﺎﻗﺸﺔ ﻋﻠﻴﻬﺎ‪.60‬‬

‫ﺗﻨﺒﻴﻪ‪:‬‬
‫ﻻ ﳜﻔﻰ ﻟﻨﺎ ﻭﺟﻮﺩ ﺍﻷﺿﺮﺍﺭ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳍﺮﻣﻮﻧﺎﺕ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺘﻐﺬﻱ ﻋﻠﻴﻬﺎ ﻭ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﺭﲟﺎ ﺃ‪‬ﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﻨﺎﻓﻌﻬﺎ‪ .‬ﻭ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﺿﺮﺭﻫﺎ ﻓﻼ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﳍﺎ‪ ،‬ﻭ‬
‫ﺇﻥ ﻛﻨﺎ ﻧﺮﺟﺢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻜﺮﺍﻫﺔ ﰲ ﺍﳉﻼﻟﺔ؛ ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻀﺮﺭ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫‪ 60‬ﺑﺪﺭﻳﺔ ﺍﳊﺎﺭﺛﻲ‪ ،‬ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻷﻃﻌﻤﺔ‪.123-122/1 ،‬‬

‫‪42‬‬

‫ﻓﻠﺬﻟﻚ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻷﻭﺭﺑﻴﺔ ﻗﺪ ﻣﻨﻌﺖ ﻣﻦ ﺍﺳﺘﲑﺍﺩ ﳊﻮﻡ ﺍﳌﺎﺷﻴﺔ ﺍﳌﻌﺎﻣﻠﺔ ﺑﺎﳍﺮﻣﻮﻥ ﻣﻨﺬ ﻋﺎﻡ‬
‫‪ 1989‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﺼﺮﻳﺢ ﻣﻨﻈﻤﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺑﺎﺳﺘﻌﻤﺎﻟﻪ‪.61‬‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺍﻟﺼﻼﺓ ﺑﺎﻟﺒﻨﻄﺎﻝ‪:62‬‬

‫ﺍﻟﺼﻼﺓ ﺑﺎﻟﺒﻨﻄﺎﻝ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ‪.‬‬
‫ﺍﻟﺒﻨﻄﺎﻝ ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﺴﺮﻭﺍﻳﻞ ﺇﻻ ﺃﻧﻪ ﻳﺘﻤﻴﺰ ﺿﻴﻖ ﻭﲰﻴﻚ‪ ،‬ﻭﻳﺴﺘﺮ ﻣﻦ ﺍﻟﺴﺮﺓ ﺇﱃ ﺍﻟﻜﻌﺐ‪،‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﻜﻌﺐ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻨﻄﺎﻝ ﻫﺬﺍ ﺃﻣﺮ ﻣﺴﺘﺠﺪ ﻭﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻷﺯﻣﻨﺔ‬
‫ﺍﻟﺴﺎﻟﻔﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻐﺮﺏ‪ ,‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻨﻄﺎﻝ ﻓﻴﻪ‬
‫ﻣﺼﻴﺒﺘﺎﻥ‪ :‬ﺍﳌﺼﻴﺒﺔ ﺍﻷﻭﱃ؛ ﺃﻥ ﻓﻴﻪ ﺗﺸﺒﻬﺎﹰ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ؛ ﺃﻥ ﻓﻴﻪ ﲢﺠﻴﻤﺎﹰ ﻟﻠﻌﻮﺭﺓ"‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻓﺈﻧﻪ ﺃﺻﺒﺢ ﺍﻵﻥ ﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ‬
‫ﺃﻟﺒﺴﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺻﺒﺢ ﻣﻨﺘﺸﺮﺍﹰ ﻭﳍﺬﺍ ﺃﺻﺒﺢ ﻟﻴﺲ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﺍﻟﺴﻠﻒ ﻛﺮﻫﻮﺍ ﻟﺒﺎﺱ ﺍﻟﱪﻧﺲ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻋﻦ ﻟﺒﺎﺱ‬
‫ﺍﻟﱪﻧﺲ ﻓﻘﺎﻝ‪" :‬ﻻ ﺑﺄﺱ ﺑﻪ"‪ .‬ﻓﻘﺎﻟﻮﺍ‪" :‬ﺍﻟﻨﺼﺎﺭﻯ ﻳﻠﺒﺴﻮﻧﻪ"‪ .‬ﻗﺎﻝ‪" :‬ﻳﻠﺒﺲ ﻫﺎﻫﻨﺎ"‪.‬‬
‫ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺍﻧﺘﺸﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻜﻔﺎﺭ ﺃﻧﻪ ﻻ‬
‫ﺑﺄﺱ ﺑﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﺘﻀﻤﻨﺎﹰ ﳏﻈﻮﺭﺍﹰ ﺷﺮﻋﻴﺎﹰ‪ ،‬ﻛﻜﻮﻧﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺼﻴﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻫﻲ ﺃﻧﻪ ﳛﺠﻢ‬
‫ﺍﻟﻌﻮﺭﺓ ﺑﺘﺤﺠﻴﻤﻪ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺤﺠﻴﻤﻪ ﻟﻠﻌﻮﺭﺓ ﻓﺈﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻀﻴﻖ ﺃ‪‬ﺎ ﺟﺎﺋﺰﺓ ﻭﻻ ﺑﺄﺱ ‪‬ﺎ ﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻼﺓ ﲞﻼﻑ ﺍﻟﻠﱡﺒﺲ ﻫﺬﺍ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻜﺮﻫﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺆﺩﻱ ﺇﱃ ﻓﺘﻨﺔ ﻓﺈﻥ ﻫﺬﺍ ﳏﺮﻡ ﻭﻻ ﳚﻮﺯ‪.‬‬

‫‪ 61‬ﺑﺪﺭﻳﺔ ﺍﳊﺎﺭﺛﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.127/1 ،‬‬

‫‪ 62‬ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻓﻘﻪ ﺍﻟﻨﻮﺍﺯﻝ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺹ ‪.37-36‬‬
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‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﻟﻀﻴﻖ ﺃﻧﻪ ﺟﺎﺋﺰ‪ :‬ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ‬
‫‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﺜﻮﺏ )ﺇﻥ ﻛﺎﻥ ﻭﺍﺳﻌﺎﹰ ﻓﺎﻟﺘﺤﻒ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﺿﻴﻘﺎﹰ ﻓﺎﺗﺰﺭ‬
‫ﺑﻪ( ‪.‬‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﺑﻮﺏ‪" :‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻀﻴﻖ"‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻧﻘﻮﻝ‪ :‬ﻣﻦ ﺻﻠﻰ ﰲ ﻫﺬﺍ ﺍﻟﺒﻨﻄﺎﻝ ﻓﺈﻥ ﺻﻼﺗﻪ ﺻﺤﻴﺤﺔ ﻭﺟﺎﺋﺰﺓ‪ ،‬ﻟﻜﻦ ﻟﺒﺲ ﻫﺬﺍ‬
‫ﺍﻟﺒﻨﻄﺎﻝ ﺍﻟﻀﻴﻖ ﺃﻗﻞ ﺃﺣﻮﺍﻟﻪ ﺍﻟﻜﺮﺍﻫﺔ؛ ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﻛﺮﻫﻮﺍ ﺫﻟﻚ‪ .‬ﻟﻜﻦ ﻣﻦ ﺍﺑﺘﻠﻲ ‪‬ﺬﺍ‬
‫ﺍﻟﺒﻨﻄﺎﻝ ‪-‬ﻛﻤﻦ ﺍﻋﺘﺎﺩ ﻟﺒﺴﻪ ﺃﻭ ﻣﺜﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﻬﻨﻴﺔ‪ ،-‬ﻧﻘﻮﻝ‪ :‬ﺑﺄﻧﻪ ﳚﺘﻬﺪ ﺑﺄﻥ ﻳﻮﺳﻊ‬
‫ﻫﺬﺍ ﺍﻟﺒﻨﻄﺎﻝ ﻭﻻ ﳚﻌﻠﻪ ﻳﺼﻒ ﺍﻟﻌﻮﺭﺓ ﻭﳛﺠﻤﻬﺎ‪.‬‬

‫ﻣﺴﺄﻟﺔ‪ :‬ﺣﻜﻢ ﺍﳌﺴﺮﺣﻴﺎﺕ ﻭ ﺍﻟﺘﻤﺜﻴﻠﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻋﻮﺓ‪:63‬‬

‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳌﻨﻊ ﻣﻨﻪ ﻣﻄﻠﻘﺎ ﻭﺑﲔ ﺇﺑﺎﺣﺘﻪ ﻭﻟﻜﻦ‬
‫ﺑﻀﻮﺍﺑﻂ ﺷﺮﻋﻴﺔ ‪ ،‬ﻭﻗﺒﻞ ﺫﻛﺮ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﳏﻞ ﺍﳋﻼﻑ ﰲ‬
‫ﺍﻟﺘﻤﺜﻴﻞ ﺍﳌﺎﺟﻦ ﻭﺍﳌﺨﺘﻠﻂ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﺍﳌﺸﻬﻮﺭ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺎﺕ ‪،‬‬
‫ﻓﻬﺬﺍ ﻻ ﻧﺰﺍﻉ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﲢﺮﳝﻪ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻤﺜﻴﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻓﻬﻮ ﺃﻥ ﻳﻘﻮﻡ ﺍﺛﻨﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﺃﻣﺎﻡ ﲨﻬﻮﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺄﻋﻤﺎﻝ‬
‫ﻭﳏﺎﺩﺛﺎﺕ ‪ ،‬ﻟﺘﻌﻠﻴﻢ ﻫﺬﺍ ﺍﳉﻤﻬﻮﺭ ﺷﻌﲑﺓ ﺃﻭ ﺧﻠﻘﺎﹰ ﺇﺳﻼﻣﻴﺎﹰ ‪ ،‬ﺃﻭ ﺗﺒﺼﲑﻩ ﺑﺎﻟﻮﺍﻗﻊ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻓﺴﺎﺩ‬
‫‪ ،‬ﺃﻭ ﺍﳌﺎﺿﻲ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﳎﺎﺩ ﺃﻭ ﻟﺘﺮﻭﻳﺢ ﺍﻟﻨﻔﺲ ـ ﻭﻗﺪ ﻳﻈﻬﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻏﲑ ﺣﻘﻴﻘﺘﻬﺎ ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻤﺜﻴﻞ ﳏﻜﻮﻣﺎﹰ ﺑﻀﻮﺍﺑﻂ ‪ ،‬ﻭﻫﻲ ‪:‬‬
‫‪-1‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﲤﺜﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻟﻜﻔﹼﺎﺭ ‪ ،‬ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻣﻦ‬
‫ﻗ‪‬ﺒ‪‬ﻞﹺ ﺍﻟﺮ‪‬ﺟﻞ ﻭﺑﺎﻟﻌﻜﺲ ‪ ،‬ﻭﺑﺎﻟﻐﻴﺒﻴﺎﺕ ﻛﺎﳌﻼﺋﻜﺔ ‪.‬‬

‫ﺍﻧﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭ ﺟﻮﺍﺏ‪ ،‬ﺣﻜﻢ ﺍﳌﺴﺮﺣﻴﺎﺕ ﻭ ﺍﻟﺘﻤﺜﻴﻠﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻋﻮﺓ‪،‬‬ ‫‪63‬‬

‫‪.https://islamqa.info/ar/10836‬‬
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‫‪ -2‬ﲤﺜﻴﻞ ﺍﳌﺴﺘﻬﺰﺉ ﺑﺎﷲ ﺃﻭ ﺁﻳﺎﺗﻪ ﺃﻭ ﺭﺳﻮﻟﻪ ﺃﻭ ﺃﻱ ﺷﻌﲑﺓ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﲝﺠﺔ‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ ﻻ ﺟﹺﺪ‪‬ﺍﹰ ﻭﻻ ﻫﺰﻻﹰ ‪.‬‬
‫‪-3‬ﲤﺜﻴﻞ ﺃﻱ‪ ‬ﺩﻭﺭ ﺧﺎﻟﻄﻪ ﻣ‪‬ﺤﺮ‪‬ﻡ ﻣﻦ ﺍﻟﻘﻮﻝ ﻛﺎﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺇﻃﺎﻟﺔ ﺍﻟﺜﻮﺏ ﻭﻏﲑﻫﺎ ‪.‬‬
‫‪-4‬ﲤﺜﻴﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ ﻻ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﺴﻨﺔ ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﲤﺜﻴﻞ ﻭﺗﻘﻤ‪‬ﺺﹺ ﺷﺨﺼﻴﺔ ﺍﻟﻔﺎﺟﺮ ﺃﻭ ﺍﻟﻔﺎﺳﻖ ‪ ،‬ﺃﻭ ﲤﺜﻴﻞ ﺩﻭﺭ ﺃﺋﻤﺔ ﺍﻷﻣﺔ‬
‫ﻭﻋﻠﻤﺎﺋﻬﺎ ﺍﳌﺘﺒﻮﻋﲔ ﺧﺸﻴﺔ ﺃﻥ ﻳﺆﺩﻱ ﺫﻟﻚ ﺇﱃ ﺍﻧﺘﻘﺎﺹ ﻗﺪﺭﻫﻢ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺑﺘﺤﺮﱘ ﺍﻟﺘﻤﺜﻴﻞ ﻋﻤﻮﻣﺎﹰ ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺈﺑﺎﺣﺘﻪ ﺑﺸﺮﻭﻁ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻓﺘﻮﺍﻩ ﰲ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫"‪ ...‬ﻓﺈﺫﺍ ﲤﻜﱠﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺘﻪ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺧﲑ ﻭﺳﻴﻠﺔ ‪،‬‬
‫ﺃﻱ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺃﻥ ﻳ‪‬ﻀ‪‬ﻴﻒ ﺇﱃ ﺫﻟﻚ ﺃﺣﻴﺎﻧﺎﹰ ﻭﺳﺎﺋﻞ‬
‫ﻣﺒﺎﺣﺔ ‪ ،‬ﳑﺎ ﺃﺑﺎﺣﻪ ﺍﷲ ﻓﻼ ﺑﺄﺱ ‪‬ﺬﺍ‪.‬‬
‫ﻭﻟﻜﻦ ﻳﺸﺘﺮﻁ ﺃﻻ ﺗﺸﺘﻤﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣ‪‬ﺤﺮ‪‬ﻡ ﻛﺎﻟﻜﺬﺏ ‪ ،‬ﺃﻭ ﲤﺜﻴﻞ ﺃﺩﻭﺍﺭ‬
‫ﺍﻟﻜﻔﺎﺭ ﻣﺜﻼﹰ ‪ ،‬ﺃﻭ ﲤﺜﻴﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻭ ﺍﻷﺋﻤﺔ ـ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ـ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻳ‪‬ﺨ‪‬ﺸﻰ ﻣﻨﻪ ﺃﻥ ﻳ‪‬ﺰ‪‬ﺩ‪‬ﺭﻱ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺍﻟﻔﻀﻼﺀ ‪ ..‬ﻭﻣﻨﻬﺎ‬
‫ﺃﻳﻀﺎﹰ ﺃﻻ ﺗﺸﺘﻤﻞ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﻋﻠﻰ ﺗ‪‬ﺸ‪‬ﺒ‪‬ﻪ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﺃﻭ ﺍﻟﻌﻜﺲ ‪ ،‬ﻷﻥ ﻫﺬﺍ ﳑﺎ ﺛﺒﺖ ﻓﻴﻪ ﺍﻟﻠﻌﻦ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﻌﻦ ﺍﳌﺘﺸﺒ‪‬ﻬﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ‪ ،‬ﻭﺍﳌﺘﺸﺒ‪‬ﻬﲔ ﻣﻦ‬
‫ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ‪.‬‬
‫ﺍﳌﻬﻢ ﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺃﺣﻴﺎﻧﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺄﻟﻴﻒ ‪ ،‬ﻭﱂ ﻳﺸﺘﻤﻞ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﺷﻲﺀ ﻣ‪‬ﺤﺮ‪‬ﻡ ‪ ،‬ﻓﻼ ﺃﺭﻯ ﺑﻪ ﺑﺄﺳﺎ ‪ ،‬ﺃﻣﺎ ﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ‪،‬‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺑﻜﺘﺎﺏ ﺍﷲ ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺘﺄﺛﺮ‬
‫ﺍﳌﺪﻋ‪‬ﻮ ﺇﻻ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻓﻼ ﺃﺭﻯ ﺫﻟﻚ ‪ ،‬ﺑﻞ ﺃﺭﻯ ﺃﻧﻪ ﳏﺮﻡ ‪ ،‬ﻷﻥ ﺗﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﻏﲑ‬
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‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺃﻣﺮ ﻣﻨﻜﺮ‪ ،‬ﻟﻜﻦ ﻓ‪‬ﻌ‪‬ﻞ ﺫﻟﻚ ﺃﺣﻴﺎﻧﺎ ﻻ ﺃﺭﻯ ﻓﻴﻪ ﺑﺄﺳﺎ‬
‫ﺇﺫﺍ ﱂ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﳏﺮ‪‬ﻡ " ﺃﻫـ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪. 64‬‬

‫‪‬ﺬﺍ ﲤﺖ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‪ ،‬ﺟﻌﻠﻬﺎ ﺍﷲ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪.‬‬

‫ﻭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﻟﺒﺸﺮ ﻭ ﺳﻠﻢ ﻋﻠﻴﻪ‪.‬‬

‫ﺭﺍﺟﻊ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﳌﻮﺿﻮﻉ‪" :‬ﺍﻟﺘﻤﺜﻴﻞ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ" ﻟﻌﺒﺪ ﺍﷲ ﺁﻝ ﻫﺎﺩﻱ‪ ،‬ﻭ "ﺣﻜﻢ ﳑﺎﺭﺳﺔ ﺍﻟﻔﻦ ﰲ ﺍﻟﺸﺮﻳﻌﺔ"‬ ‫‪64‬‬

‫ﻟﺼﺎﱀ ﺍﻟﻐﺰﺍﱄ‪.‬‬