Professional Documents
Culture Documents
Ar Kalemat Sdad
Uploaded by
Fadhel AhmadOriginal Title
Copyright
Available Formats
Share this document
Did you find this document useful?
Is this content inappropriate?
Report this DocumentCopyright:
Available Formats
Ar Kalemat Sdad
Uploaded by
Fadhel AhmadCopyright:
Available Formats
ﱳ »ﺍﻟﺰﺍﺩ«
ﻋﻠﻰ ﻣ ِ
ﺗﺄﻟﻴﻒ
ﺼ ﹶﻞ ِﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﻌﺰِﻳ ِﺰ ﺁﻝ ﻣﺒﺎﺭﻙ
ﻼ ﻣﺔ ﹶﻓ ﻴ
ﺍﻟ ﻌ ﱠ
ﺍﳌﺘﻮ ﹶﻓﻰ ﻋﺎﻡ ١٣٧٦ﻫـ
ﻋﲏ ﺑﻪ
ﳏﻤﺪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺁﻝ ﻣﺒﺎﺭﻙ
٥ ﺍﳌﻘﺪﻣﺔ
ﺗـﺮﲨﺔ ﺍﻟﺸﺎﺭﺡ
ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺭﻉ ﺍﻟﺰﺍﻫﺪ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻓﻴﺼﻞ ﺑﻦ ﲪﺪ ﺍﳌﺒﺎﺭﻙ
ﺍﻟﻌﻼﱠﻣﺔ ﺍﶈﺪﺙ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻔﺴﺮ ﺍﻷﺻﻮﱄ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻔﺮﺿﻲ .
-ﻭﻟﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﺣﺮﳝﻼﺀ ﻋﺎﻡ ١٣١٣ﻫـ ،ﻓﺤﻔﻆ ﺍﻟﻘـﺮﺁﻥ ﺻـﻐﲑﹰﺍ ،ﱠﰒ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺣﺮﳝﻼﺀ ﰲ ﻭﻗﺘﻪ.
١ـ ﻭﻣﻨﻬﻢ ﺟﺪﻩ ﻷﱡﻣﻪ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺭﻉ ﻧﺎﺻﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺷﺪ .
٢ـ ﻭﻋ ﻤﻪ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻓﻴﺼﻞ ﺍﳌﺒﺎﺭﻙ .
ﱠﰒ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺮﻳﺎﺽ ،ﱠﰒ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ .
ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻧﺒﻮﻏﻪ ﺍﳌﺒﻜﺮ:
-ﺗﺼﻒ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺑﺄﻧﻪ ﺍﻟﻌﺎﱂ ﺍﳉﻠﻴـﻞ ﻭﺍﻟﻔﻘﻴـﻪ ﺍﶈﻘـﻖ،
ﻭﺍﻟﻌﻼﹼﻣﺔ ﺍﳌﺪﻗﻖ ،ﻭﺗﺘﺠﻠﹼﻰ ﻣﱰﻟﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻛﺜﺮﺓ ﻭﻋﻠﻮ ﻣﺸﺎﳜﻪ ﺍﻟﺬﻳﻦ
ﺗﻠﻘﻰ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻳﺪﻳﻬﻢ ،ﺣﻴﺚ ﺇﻧﻪ ﻗﺮﺃ ﻋﻠﻰ ﻛﺜ ٍﲑ ﻣﻦ ﺃﻓﺬﺍﺫ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺳﺎﻃﲔ ﺍﻟﻌﻠﻢ
ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﺑﻞ ﻛﺎﺩ ﺃﻥ ﻳﺴﺘﻮﻋﺒﻬﻢ ،ﺭﲪﻬﻢ ﺍﷲ ﺃﲨﻌﲔ.
٣ـ ﻓﻘﺪ ﺃﺧﺬ ﻋﻦ ﻋﺎﱂ ﻋﺼﺮﻩ ﻭﻓﺮﻳﺪ ﺩﻫﺮﻩ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ .
٤ـ ﻭﺃﺧﺬ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻦ ﺃﻓﺮﺽ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺭﺍﺷﺪ ﺍﳉـﻠﻌﻮﺩ.
٥ـ ﻭﺃﺧﺬ ﻋﻠﻢ ﺍﻟﻨﺤـﻮ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺍﻟﻌﺼﺮ ﺍﻟﺸﻴﺦ ﲪﺪ ﺑﻦ ﻓﺎﺭﺱ.
٦ـ ﻭﺃﺧـﺬ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻦ ﳏﺪﺙ ﺍﻟﺪﻳﺎﺭ ﺍﻟﻨﺠﺪﻳﺔ ﺍﻟﺸﻴﺦ ﺍﶈﺪﺙ ﺳﻌﺪ ﺑﻦ ﲪـﺪ
ﺑﻦ ﻋﺘﻴﻖ.
-٧ﻭﻛﺬﻟﻚ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﶈ ﺪﺙ ﺍﻟ ﺮﺣـﹶﻠﺔ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﳌﺒﺎﺭﻙ ﺍﳊﻤﺪ.
٨ـ ﻭﺃﺧﺬ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻨﻘﺮﻱ.
٩ـ ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺎﻧﻊ ﺭﲪﻬﻢ ﺍﷲ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦
١٠ـ ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﻋﻠﻮ ﻛﻌﺐ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃ ﱠﻥ ﺍﻟﺸـﻴﺦ
ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﻤﺮ ﺃﺟﺎﺯﻩ ﺇﺟﺎﺯﺓ ﺍﻟﻔﺘﻮﻯ ﻋﺎﻡ ١٣٣٣ﻫـ ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺣﻴﻨﺬﺍﻙ
ﰲ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ.
-ﻭﻗﺪ ﺗﺮﺟﻢ ﻟـﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﰲ ﻛﺘﺎﺑﻪ "ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ
ﳒﺪ" ـ ﻭﺍﻟﺬﻱ ﺍﻗﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﳒﺪ ـ ﺗﺮﲨﺔ ﺣﺎﻓﻠﺔ ﺗﻠﻴﻖ ﲟﻜﺎﻧﺘـﻪ
ﺍﻟﻌﻠﻤﻴﺔ.
-ﻭﻛﺬﻟﻚ ﺗﺘﺠﻠﻰ ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺁﺛﺎﺭﻩ ﺍﳉﻠﻴﻠﺔ ﻭﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺳﻄﱠﺮﻫﺎ ،ﻗﺎﻝ
ﺝ
ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎ ﺑﻄﲔ -ﺭﲪﻪ ﺍﷲ " : -ﻭﻗﺪ ﺃﻟﻒ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ ﺻﺎﺭ ﳍﺎ ﺭﻭﺍ
ﰲ ﲨﻴﻊ ﺃﻗﻄﺎﺭ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ" .
-ﻭﻛﺬﻟﻚ ﻓﺈ ﱠﻥ ﻟﻠﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺗﻼﻣﺬﺓ ﻧﺎﺑﻐﲔ ﰲ ﻛﺜ ٍﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﻟﱵ ﺃﻗﺎﻡ
ﻫﺎ ،ﻭﺑﻌﻀﻬﻢ ﺍﻗﺘﺼﺮ ﰲ ﲢﺼﻴﻠﻪ ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻣﻦ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ،
ﺕ ﻋﻠﻤﻴﺔ ﻣﺘﻤﻴﺰﺓ ،ﻛﻌﻀﻮﻳﺔ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ،
ﻭﺍﻟﺒﻌﺾ ﻣﻨﻬﻢ ﻭﺻﻞ ﺇﱃ ﺩﺭﺟﺎ ٍ
ﻭﻫﻴﺌﺔ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻛﺜ ﲑ ﻣﻨﻬﻢ ﻗﺪ ﺗﺄﻫـﻞ ﻟﻠﻘﻀﺎﺀ.
ﺇﺟﺎﺯﺍﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ:
ﺦ ﺳﻌ ﺪ ﺑ ﻦ ﺣ ﻤ ٍﺪ ﺑ ِﻦ ﻋﺘِﻴ ٍﻖ ﳏﺪﺙ ﺍﻟﺪﻳﺎﺭ ﺍﻟﻨﺠﺪﻳﺔ:
)ﺃ( ﺃﺟﺎ ﺯﻩ ﺍﻟﺸﻴ
-ﺑﺘﺪﺭﻳﺲ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﺍﳊﺪﻳﺚ.
-ﻭﻛﺬﻟﻚ ﺗﺪﺭﻳﺲ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ.
-ﱠﰒ ﺃﺟﺎﺯﻩ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺇﺟﺎﺯﺓ ﺧﺎﺻﺔ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ.
)ﺏ( ﻭﻛﺬﻟﻚ ﺃﺟﺎﺯﻩ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰﺍﻟﻌﻨﻘﺮﻱ ﲜﻤﻴﻊ ﻣﺮﻭﻳﺎﺗﻪ.
)ﺟـ( ﻭﻗﺪ ﺃﺟﺎﺯﻩ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﻤﺮ ﺇﺟﺎﺯ ﹶﺓ ﺍﻟﻔﺘﻮﻯ ﻋﺎﻡ ١٣٣٣ﻫـ.
ﺗﻼﻣﻴﺬﻩ:
ﱄ ﻛﺜ ﲑ ﻣﻨـﻬﻢ
ﲣﺮﺝ ﻋﻠﻰ ﻳﺪﻱ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺃﺟﻴﺎ ﹲﻝ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ،ﻭ ﹶ
ﺍﻟﻘﻀﺎﺀ ﰲ ﻋﺪﺓ ﺟﻬﺎﺕ.
٧ ﺍﳌﻘﺪﻣﺔ
ﻣﻦ ﺃﺑﺮﺯﻫﻢ:
-١ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺮﺍﺷﺪ -ﺭﲪـﻪ ﺍﷲ -ﻗﺎﺿـﻲ ﺍﻟﺮﻳـﺎﺽ ﻭﻭﺍﺩﻱ
ﺍﻟﺪﻭﺍﺳﺮ.
-٢ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﳛﲕ -ﺭﲪﻪ ﺍﷲ -ﻗﺎﺿﻲ ﺍﻟﺮﻳﺎﺽ ﻭﺣﺮﳝﻼﺀ.
-٣ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﳏﻤﺪ ﺍﳌﺒﺎﺭﻙ -ﺭﲪﻪ ﺍﷲ -ﺭﺋﻴﺲ ﻫﻴﺌﺔ ﺍﳊﺴﺒﺔ ﻭﻋﻀـﻮ
ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﲜﺪﺓ .
-٤ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻓﻴﺼﻞ ﺍﳌﺒـﺎﺭﻙ -ﺭﲪـﻪ ﺍﷲ -ﻗﺎﺿـﻲ ﻭﺍﺩﻱ
ﺍﻟﺪﻭﺍﺳﺮ ﰒ ﺍﻟﻮﺷﻢ .
-٥ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻣﻬﻴﺰﻉ ﺭﲪﻪ ﺍﷲ ﻗﺎﺿﻲ ﺍﻟﺮﻳﺎﺽ .
-٦ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺑﻦ ﲪﺪ ﺍﻟﺮﺍﺷﺪ ﺭﲪﻪ ﺍﷲ ﺭﺋﻴﺲ ﺩﻳﻮﺍﻥ ﺍﳌﻈﺎﱂ .
ﻣﺆﻟﻔـﺎﺗﻪ :
)ﺃ( ﰲ ﺍﻟﻌـﻘﻴﺪﺓ :
) -١ﺍﻟﻘﺼﺪ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ( ﰲ ﳎـﻠﺪ ،ﻭﻗﺪ ﻃﺒﻊ ﻣﺆﺧﺮﹰﺍ ﻋﺎﻡ
١٤٢٦ﻫـ ﻋﻦ ﺩﺍﺭ ﺍﻟﺼﻤﻴﻌﻲ ﺑﺘﺤﻘﻴﻖ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻹﻟﻪ ﺍﻟﺸﺎﻳﻊ ﻭﻓﱠﻘﻪ ﺍﷲ.
) -٢ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﻟﺴﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ( ﰲ ﳎﻠﺪ ﺻﻐﲑ ،ﻭﻗﺪ ﻃﺒﻊ ﻣﺆﺧﺮﹰﺍ
ﻋﺎﻡ ١٤٢٦ﻫـ ﻋﻦ ﺩﺍﺭ ﺍﻟﺼﻤﻴﻌﻲ ﺑﺘﺤﻘﻴﻖ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻹﻟﻪ ﺍﻟﺸﺎﻳﻊ ﻭﻓﱠﻘﻪ ﺍﷲ.
)ﺏ( ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ:
٣ـ )ﺗﻮﻓﻴﻖ ﺍﻟﺮﲪﻦ ﰲ ﺩﺭﻭﺱ ﺍﻟﻘﺮﺁﻥ( ﰲ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ،ﻭﻗﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ
ﻣﺮﺗﲔ ،ﻭﺁﺧﺮﳘﺎ ﻋﺎﻡ ١٤١٦ﻫـ ﻋﻦ ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ ﺑﺎﻟﺮﻳﺎﺽ ،ﺑﻌﻨﺎﻳﺔ ﻭﲢﻘﻴﻖ ﺍﻟﺸﻴﺦ
ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺰﻳﺮ.
) -٤ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻜﺮﺓ ﺍﳉﺴﻴﻤﺔ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ( ،ﳐﻄﻮﻁ ،ﰲ ﳎﻠﺪ).(١
ـــــــــــــــ
) (١ﻭﻣﻨﻪ ﳐﻄﻮﻃﺔ ﰲ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ -ﺗﺼﻨﻴﻒ ﺭﻗﻢ ) ،-(٣/٢٦١ﻭﻋﻨﻬﺎ ﻣﺼﻮﺭﺓ ﺑﺪﺍﺭﺓ ﺍﳌﻠﻚ
ﻋﺒﺪﺍﻟﻌﺰﻳﺰ /ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﳌﺒﺎﺭﻙ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨
)ﺟـ( ﻋﻠﻢ ﺍﳊﺪﻳﺚ:
) -٥ﻟﺬﺓ ﺍﻟﻘﺎﺭﺉ ﳐﺘﺼﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ( ﰲ ﲦﺎﻧﻴﺔ ﳎﻠـﺪﺍﺕ) ،(١ﺫﻛـﺮ ﺍﻟﺸـﻴﺦ
ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎ ﺑﻄﲔ ﺃﻧﻪ ﲢﺖ ﺍﻟﻄﺒﻊ ،ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﻣﻦ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻜﺘﺐ
ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﻷﻧﻪ ﹶﻃﺒﻊ ﺃﻛﺜﺮﻫﺎ ﰲ ﻣﻜﺘﺒﺘﻪ ﺍﻷﻫﻠﻴﺔ ،ﻭﺑﻌﻀﻬﺎ ﹸﻃﺒﻌـﺖ ﺑﻮﺍﺳـﻄﺘﻪ ﰲ
ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻜﺘﺒﺎﺕ) ،(٢ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﻠﻲ" :ﺷﺮﻉ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ﺑﻄﺒﻌﻪ") ،(٣ﺇ ﱠﻻ ﺃﻧـﻪ
ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻨﻔﻴﺲ) (٤ﰲ ﺣﻜﻢ ﺍﳌﻔﻘﻮﺩ.
) -٦ﻧ ﹾﻘﻊ ﺍﻷُﻭﺍﻡ) (٥ﺑﺸﺮﺡ ﺃﺣﺎﺩﻳﺚ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ ( ،ﲬﺴﺔ ﺃﺟﺰﺍﺀ ﻛﺒﺎﺭ ،ﰲ
ﺇﺣﺪﻯ ﻋﺸﺮ ﳎﻠﱠﺪﺍﹰ ،ﳐﻄﻮﻁ).(٦
) -٧ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ ﻋﻤـﺪﺓ ﺍﻷﺣﻜـﺎﻡ( ،ﰲ ﳎﻠـﺪﻳﻦ
ﺿﺨﻤﲔ -ﰲ ﺳﺒﻌﺔ ﻣﻼﺯﻡ ،-ﻭﻫﻮ ﳐﺘﺼ ﺮ ﻋﻦ ﺳﺎﺑﻘِﻪ).(٧
ـــــــــــــــــ
) (١ﺍﻋﺘﻤﺪﺕ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎ ﺑﻄﲔ ﻟﻠﻜﺘﺎﺏ ،ﺑﻴﻨﻤﺎ ﺗﺴﻤﻲ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﺍﳌﺘﺮﲨﺔ ﻟﻠﺸـﻴﺦ
ﺍﻟﻜﺘﺎﺏ )ﺗﺬﻛﺮﺓ ﺍﻟﻘﺎﺭﺉ(.
) (٢ﻣﺜﻞ ﻣﻜﺘﺒﺔ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﲟﺼﺮ.
) (٣ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ/ﺝ /٥ﺹ .١٦٨
ﺲ ﺟﺪﺍ ،ﺇﺫ ﺇﻧﻪ ﻫﻮ ﺍﻻﺧﺘﺼﺎﺭ ﺍﻟﻮﺣﻴﺪ -ﻓﻴﻤـﺎ ﺃﻋﻠـﻢ - ﻚ ﺃ ﱠﻥ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ﻫﺎﻫﻨﺎ ﻧﻔﻴ ) (٤ﺑﻼ ﺷ
ﺖ ﻣﺆﺧﺮﺍ ﻋﻠﻰ ﳐﺘﺼ ٍﺮ ﻟﻠﻔﺘﺢ ﻟﺒﻌﺾ ﺍﳌﻌﺎﺻـﺮﻳﻦ، ﻟﻠﺴﻔﺮ ﺍﳉﻠﻴﻞ ﺍﳌﺸﻬﻮﺭ "ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" ،ﻭﻗﺪ ﺍﻃﱠﻠﻌ
ﻭﻫﻮ ﻧﺎﻓﻊ ﰲ ﺑﺎﺑﻪ ،ﻭﻟﻜﻦ ﻓﻴﻪ ﺇﳚﺎ ﺯ ﺷﺪﻳ ﺪ ﺟﺪﺍ.
ﻱ ﺑﻌﺪ ﺍﻟﻈﻤﺄ ،ﻭ"ﺍﻷُﻭﺍﻡ" ﻫﻮِ :ﺷﺪﺓ ﺍﻟﻌﻄﺶ. ) (٥ﻟﻠﻨﻘﻊ ﻣﻌﺎ ٍﻥ ِﻋ ﺪﺓﹲ ،ﻣﻨﻬﺎ :ﺍﻟ ﺮ
ﻂ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ /ﺗﺼﻨﻴﻒ "ﻣﻜﺘﺒﺔ ﺣﺮﳝﻼﺀ"، ) (٦ﻭﻣﻨﻪ ﳐﻄﻮﻃﺔ ﻛﺎﻣﻠﺔ ،ﲞ ﱢ
ﲢﺖ ﺭﻗﻢ = ) - ( ٣/٢٥٥) - (٣/٢٥٦) - (٣/٢٣١) - (٣/٢٥١) - (٣/٢٤٧) - (٣/٢٢٨
).(٣/٢٣٨) - (٣/٢٣٩) - (٣/٢٦٠) - (٣/٢٣٠) - (٣/٢٤١
) (٧ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﳐﻄﻮﻃ ﹲﺔ ﻛﺎﻣﻠﺔ ﺑﺪﺍﺭﺓ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ /ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎﺑﻄﲔ ،ﻭﻋﻨﻬﺎ ﻣﺼﻮﺭﺓ
ﺑﺪﺍﺭﺓ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺃﻳﻀﹰﺎ /ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﳌﺒﺎﺭﻙ.
ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﻧﺴﺨ ﹲﺔ ) -ﻟﻌﻠﱠﻬﺎ ﻣﺒﻴﻀﺔ( -ﻭﺻﻞ ﻓﻴﻬﺎ ﺍﳌﺆﻟﻒ ﺇﱃ ﻣﻨﺘﺼﻒ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﻭﻫـﻲ ﺑـﺪﺍﺭﺓ
ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ /ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎﺑﻄﲔ.
٩ ﺍﳌﻘﺪﻣﺔ
) -٨ﺧﻼﺻﺔ ﺍﻟﻜﻼﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ( ﻟﻠﻤﻘﺪﺳﻲ ،ﳎﻠـﺪ ﰲ ﺃﺭﺑﻌﻤﺎﺋـﺔ
ﺻﻔﺤﺔ ،ﻃﺒﻊ ﻣﺮﺍﺭﹰﺍ.
) -٩ﳐﺘﺼﺮ ﺍﻟﻜﻼﻡ ﺷﺮﺡ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ( ﻻﺑﻦ ﺣﺠﺮ ،ﻃﺒﻊ ﺿﻤﻦ )ﺍﻤﻮﻋﺔ ﺍﳉﻠﻴﻠﺔ(،
ﰒ ﻃﺒﻊ ﻣﻔﺮﺩﹰﺍ ﻋﻦ ﺍﻤﻮﻋﺔ ﰲ ﺍﻟﺮﻳﺎﺽ ﻋﻦ ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ ﻋﺎﻡ ١٤١٩ﻫـ.
) -١٠ﺑﺴﺘﺎﻥ ﺍﻷﺣﺒﺎﺭ) (١ﺑﺎﺧﺘﺼﺎﺭ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ( ﻟﻠﺸﻮﻛﺎﱐ ،ﰲ ﳎﻠﺪﻳﻦ ،ﻭﻗـﺪ
ﻃﺒﻊ ﻣﺮﺗﲔ ،ﺁﺧﺮﳘﺎ ﻋﻦ ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ ﻋـﺎﻡ ١٤١٩ﻫـ.
) -١١ﲡﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳌﺮﺍﲝﺔ ﻣﻊ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﳎﻠﺪ ﰲ ٢٧١ﺻﻔﺤﺔ ،ﻃﺒـﻊ
ﻣﺮﺗﲔ.
) -١٢ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ( ،ﰲ ﳎﻠﱠ ٍﺪ ﺿﺨﻢ ،ﻃﺒﻊ ﰲ ﻋﺎﻡ ١٤٢٣ﻫـ -
ﻋﻦ ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ -ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺰﻳﺮ.
) -١٣ﳏﺎﺳﻦ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻣﱳ ﺍﻷﺭﺑﻌﲔ( ﻃﺒﻊ ﺿﻤﻦ ﺍﻤﻮﻋﺔ ﺍﳉﻠﻴﻠﺔ ،ﱠﰒ ﻃﺒـﻊ
ﻣﻔﺮﺩﹰﺍ ﻋﻦ ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ ﺑﺎﻟﺮﻳﺎﺽ ﻋﺎﻡ ١٤٢٠ﻫـ.
ﺐ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺭﺟﺐ( ﻭﻗﺪ ﻃﺒﻊ ﻗـﺪﳝﹰﺎ ﺿـﻤﻦ ) -١٤ﺗﻌﻠﻴﻢ ﺍﻷﺣ
)ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻟﻨﺎﻓﻌﺔ(.
) -١٥ﻧﺼﻴﺤﺔ ﺍﳌﺴﻠﻤﲔ( ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﻟﻄﻴﻔﺔ ﻃﺒﻌﺖ ﰲ ﺍﻟﻜﻮﻳﺖ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺓ
ﺍﻟﺸﻴﺦ ﲢﺖ ﺍﺳﻢ" :ﻧﺼﻴﺤﺔ ﺩﻳﻨﻴﺔ" ،ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﻟﺸﻴﺦ ﻋﻄﺎ ﺍﻟﺸﺎﻳﻊ ﺍﻟﻜﺮﻳﻊ ﺍﳉـﻮﰲ
ﺭﲪﻬﻤﺎ ﺍﷲ.
) -١٦ﻭﺻﻴﺔ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ( ﺭﺳﺎﻟﺔ ﻟﻄﻴﻔﺔ ،ﻭﻗﺪ ﻗﺎﻡ ﺑﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ ﻣـﻊ
)ﻧﺼﻴﺤﺔ ﺍﳌﺴﻠﻤﲔ( ) (٢ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺰﻳﺮ ﻋﺎﻡ ١٤٢٤ﻫـ.
ـــــــــــــــ
)) (١ﺃﺣﺒﺎﺭ( -ﺑﺎﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ -ﲨﻊ ﺣﺒﺮ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻫﻮ ﺣﱪ ﻫﺬﻩ
ﺍﻷﻣﺔ ﺃﻱ :ﻋﺎﳌﻬﺎ.
) (٢ﻃﺒﻌﺘﺎ ﲢﺖ ﻋﻨﻮﺍﻥ) :ﻧﺼﻴﺤﺔ ﻧﺎﻓﻌﺔ ﻭﻭﺻﻴﺔ ﺟﺎﻣﻌﺔ( ﻟﻠﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﳌﺒﺎﺭﻙ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠
ﺝ ﺍﻟﻜﺮﻭﺏ( ﻭﻗﺪ ﹸﻃﺒِﻊ ﻗﺪﳝﹰﺎ ﺿﻤﻦ ﳎﻤﻮﻉ:
ِ ) -١٧ﻏﺬﺍ ُﺀ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻔـ ﺮ
)ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻟﻨﺎﻓﻌﺔ(.
)ﺩ( ﺟﻬﻮﺩ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﻟﻔﻘﻬﻴﺔ:
ﺍﻋﺘﲎ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺑﺎﻟﺘﺼﻨﻴﻒ ﰲ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻻ ﺳﻴﻤﺎ ﰲ ﺃﺧﺮﻳﺎﺕ ﺣﻴﺎﺗﻪ ﺭﲪﻪ ﺍﷲ.
ﺡ "ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ" ﺑﻜﺘﺎﺑﻪ) :ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ(، -١٨ﻓﺸ ﺮ
ﺖ ﻋﻠﻴﻬـﺎ ﺡ ﻟﻄﻴﻒ ﻣﻴﺴﺮ ،ﻭﻣﻨﻪ ﳐﻄﻮﻃ ﹲﺔ ﺍﻃﻠﻌ ﻣﻄﺒﻮﻉ ،ﻭﻫﻮ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ،ﻭﻫﻮ ﺷﺮ
ﺕ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ ،ﺗﺼﻨﻴﻒ /ﻣﻜﺘﺒﺔ ﺣﺮﳝﻼﺀ ،ﻭﻗﺪ ﺃﻓﺪ
ﰲ ﺗﺼﻮﻳﺐ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﻭﺍﺳﺘﺪﺭﺍﻙ ﺑﻌﺾ ﺍﻟﺴﻘﻂ ،ﻣﻊ ﺍﻟﺮﺟـﻮﻉ -ﻏﺎﻟﺒـﹰﺎ -ﺇﱃ
ﺏ ﻣـﺮﺗﲔ ﺩﻭﻥ ﲢﻘﻴـﻖ، ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻧﻘﻞ ﻋﻨﻬﺎ ﺍﻟﺸﺎﺭﺡ ،ﻭﻗﺪ ﹸﻃِﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘـﺎ
ﺁﺧﺮﳘﺎ ﻋﺎﻡ ١٤٠٥ﻫـ ﻋﻦ ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ.
ﺡ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ "-ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ" ِﻋﺪﺓ ﺷﺮﻭﺡ ،ﻫﻲ: -ﱠﰒ ﺷﺮ
) -١٩ﺍﳌﺮﺗﻊ ﺍﳌﺸﺒﻊ ﺷﺮﺡ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ( ﰲ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ،ﻭﺳـﺖ
ﳎﻠﺪﺍﺕ ﻛﺒﲑﺓ ،ﻭﻫﻮ ﲢﺖ ﺍﻟﻄﺒﻊ.
) -٢٠ﳐﺘﺼﺮ ﺍﳌﺮﺗﻊ ﺍﳌﺸﺒﻊ( ﳐﻄﻮﻁ ﰲ ﳎﻠﺪ ،ﻭﱂ ﻳﻜﻤﻠﻪ.
ﺡ "ﻛﺘـﺎﺏ ) -٢١ﳎ ﻤﻊ ﺍﳉﻮﺍ ﺩ) (١ﺣﺎﺷﻴﺔ ﺷﺮﺡ ﺍﻟﺰﺍﺩ( ﳐﻄﻮﻁ ،ﻭﺻﻠﻨﺎ ﻣﻨﻪ ﺷـﺮ
ﺍﻟﺒﻴﻮﻉ".
-٢٢ﱠﰒ ﻭﺿﻊ ﻋﻠﻴﻪ ﻓﻬﺮﺳﹰﺎ ﺃﲰﺎﻩ) :ﺯﺑﺪﺓ ﺍﳌﺮﺍﺩ ﻓﻬﺮﺱ ﳎﻤﻊ ﺍﳉﻮﺍﺩ( ﳐﻄﻮﻁ.
-٢٣ﻭﺃﻟﱠﻒ ﺍﻟﺸﻴﺦ ﺭﺳﺎﻟﺔ ﻓﻘﻬﻴﺔ ﺻﻐﲑﺓ ﺑﺎﺳﻢ) :ﺍﻟﻘﻮﻝ ﺍﻟﺼﺎﺋﺐ ﰲ ﺣﻜﻢ ﺑﻴـﻊ
ﺍﻟﻠﺤﻢ ﺑﺎﻟﺘﻤﺮ ﺍﻟﻐﺎﺋﺐ( ،ﳐﻄﻮﻃﺔ.
-٢٤ﻛﻤﺎ ﺃﻟﱠﻒ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ -ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ -ﺭﺳـﺎﻟ ﹰﺔ ﻗﻴﻤـ ﹰﺔ
ﺑﻌﻨﻮﺍﻥ) :ﻣﻘﺎﻡ ﺍﻟﺮﺷﺎﺩ ﺑﲔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ( ،ﻣﻄﺒﻮﻉ.
ــــــــــــــ
) (١ﺍﳉﻮﺍ ﺩ ﺑﺘﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ :ﲨﻊ ﺟﺎﺩﺓ ،ﻭﻫﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ.
١١ ﺍﳌﻘﺪﻣﺔ
-٢٥ﻭﻛﺬﻟﻚ ﺃﱠﻟﻒ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﻔﻘﻪ ﺍﳊﺪﻳﺜﻲ) :ﺍﻟﻐﺮﺭ ﺍﻟﻨﻘﻴـﺔ ﺷـﺮﺡ
ﺍﻟﺪﺭﺭ ﺍﻟﺒﻬﻴﺔ( ﻣﻄﺒﻮﻉ ﺑﺘﺤﻘﻴﻘﻲ ﻋﺎﻡ ١٤٢٦ﻫـ.
-ﺃﻣـﺎ ﰲ ﻋﻠﻢ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻘﺪ ﺃﻟﱠﻒ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺭﲪﻪ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣـﻦ
ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﺭﺳﺎﻟﺘﲔ ﳘﺎ:
) -٢٦ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﺎﻃﻌﺔ ﰲ ﺍﳌﻮﺍﺭﻳﺚ ﺍﻟﻮﺍﻗﻌﺔ( ،ﻣﻄﺒﻮﻉ.
) -٢٧ﺍﻟﺴﺒﻴﻜﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻋﻠﻰ ﻣﱳ ﺍﻟﺮﺣﺒﻴﺔ( ،ﻣﻄﺒﻮﻉ.
)ﻫـ( ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ:
) -٢٨ﺻﻠﺔ ﺍﻷﺣﺒﺎﺏ ﺷﺮﺡ ﻣﻠﺤﺔ ﺍﻹﻋﺮﺍﺏ( ،ﻭﻫـﻮ -ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﱄ -ﻣﻦ
ﹸﻛﺘﺐ ﺍﻟﺸﻴﺦ ﺍﳌﻔﻘﻮﺩﺓ.
-٢٩ﻭﺃﻟﱠﻒ ﺍﻟﺸﻴﺦ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺑﻪ) :ﻣﻔﺎﺗﻴﺢ ﺍﻟﻌﺮﺑﻴﺔ )ﻋﻠﻰ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ( ،ﻭﻫﻮ
ﺡ ﳑﺘﻊ ﻣﺘﻮﺳـﻂ ﻋﻠﻰ ﻣﱳ "ﺍﻵﺟﺮﻭﻣﻴﺔ" ﹸﻃﺒِﻊ ﻗﺪﳝﹰﺎ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺍﻟﺸـﻴﺦ
ﺷﺮ
ﺍﳌﺴﻤﺎﺓ ) :ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻷﺭﺑﻊ ﺍﻟﻨﺎﻓﻌﺔ ( ،ﰒ ﻃﺒﻊ ﻋﺎﻡ ١٤٢٦ﻫــ -ﻋـﻦ ﺩﺍﺭ
ﺍﻟﺼﻤﻴﻌﻲ ـ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺳﻌﺪ ﺍﻟﺪﻏﻴﺜﺮ .
٣٠ـ ﺭﺳﺎﻟﺔ ﳐﺘﺼﺮﺓ ﺑﻌﻨﻮﺍﻥ) :ﻟﹸﺒـﺎﺏ ﺍﻹﻋﺮﺍﺏ ﰲ ﺗﻴﺴﲑ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻟﻌﺎﻣـﺔ
ﺍﻟﻄﻼﺏ( ،ﻭﻗﺪ ﻃﺒﻌﺖ ﺑﺘﺤﻘﻴﻘﻲ ﻋﺎﻡ ١٤٢٥ﻫـ ).(١
ــــــــــــ
) (١ﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻼﺣﻆ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻗﺪ ﺗ ﻢ ﻃﺒـﻊ ﺑـﻊ-ﺽ
ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺭﲪﻪ ﺍﷲ ﰲ ﳎﺎﻣﻴﻊ ،ﻭﻟﻌ ﱠﻞ ﺫﻟﻚ ﻛﺎﻥ -ﰲ ﺍﻟﻐﺎﻟﺐ -ﺑﺴﺒﺐ ﻇﺮﻭﻑ ﺍﻟﻄﺒﺎﻋﺔ
ﺍﻟﺼﻌﺒﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﻭﻫﺬﻩ ﺍﺎﻣﻴﻊ ﻫﻲ:
)ﺃ( ) ﺍﻤﻮﻋﺔ ﺍﳉﻠﻴﻠﺔ (:
ﻭﻗﺪ ﻃﺒﻌﺖ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﺃﻭﻻﻫﺎ ﻋﺎﻡ ١٣٧٢ﻫـ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺩﻣﺸﻖ
ﻋﻠﻰ ﻧﻔﻘﺔ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻄﺎ ﺍﻟﺸﺎﻳﻊ ﻋﺎﻡ ١٤٠٤ﻫـ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﲟﻄﺎﺑﻊ ﺍﻟﻘﺼـﻴﻢ،
= ﻭﺗﺠﻤ ﻊ ﺛﻼﺙ ﳐﺘﺼﺮﺍﺕ ﻫﻲ:
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢
...........................................................................................
ـــــــــــــــــــــــــــــــــــــــ
= ﺃ) -ﻣﻘﺎﻡ ﺍﻟﺮﺷﺎﺩ ﺑﲔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ( ﻭﻗﺪ ﻃﺒﻊ ﻣﻔﺮﺩﹰﺍ ﻋﺎﻡ ١٤١٣ﻫـ ﻋﻦ ﺩﺍﺭ ﺍﻟﺴـﻠﻒ،
ﺑﺘﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ ﺭﺍﺷﺪ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻐﻔﻴﻠﻲ.
ﺏ) -ﳏﺎﺳﻦ ﺍﻟﺪﻳﻦ ﺑﺸﺮﺡ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ(،ﻭ ﻗﺪﻃﺒﻊ ﻣﻔﺮﺩﹰﺍ ﻋﻦ ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ ﻋﺎﻡ ١٤٢٠ﻫـ.
ﺝ) -ﳐﺘﺼﺮ ﺍﻟﻜﻼﻡ ﺷﺮﺡ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ( ﻻﺑﻦ ﺣﺠﺮ ،ﻭﻗﺪ ﻃﺒﻊ ﻣﻔﺮﺩﹰﺍ ﰲ ﺍﻟﺮﻳﺎﺽ ﻋﻦ ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ
ﻋﺎﻡ ١٤١٩ﻫـ.
)ﺏ( )ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻷﺭﺑﻊ ﺍﻟﻨﺎﻓﻌﺔ(:
ﻭﻗﺪ ﻃﺒﻌﺖ ﺛﻼﺙ ﻃﺒﻌﺎﺕ ،ﺃﻭﻻﻫﺎ ﻋﺎﻡ ١٣٦٩ﻫـ ،ﻭﺛﺎﻧﻴﻬﺎ ﻋﺎﻡ ١٣٧١ﻫـ ،ﻭﺁﺧﺮﻫﺎ ﻋـﺎﻡ
١٤٠٥ﻫـ ،ﻭﲡﻤﻊ ﺃﺭﺑﻊ ﳐﺘﺼﺮﺍﺕ ﻫﻲ:
ﺃ) -ﻣﻔﺘﺎﺡ ﺍﻟﻌﺮﺑﻴﺔ ) (١ﻋﻠﻰ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ( ﻭﻣﻨﻪ ﳐﻄﻮﻃﺔ ﰲ ﻣﻜﺘﺒﺔ ﺍﳌﻠـﻚ ﻓﻬـﺪ ﺑﻌﻨـﻮﺍﻥ
"ﻣﻔﺎﺗﻴﺢ ﺍﻟﻌﺮﺑﻴﺔ" ﲞﻂ ﺍﻟﺸﻴﺦ.
ﺏ) -ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﺎﻃﻌﺔ ﰲ ﺍﳌﻮﺍﺭﻳﺚ ﺍﻟﻮﺍﻗﻌﺔ( ﻭﻣﻨﻪ ﳐﻄﻮﻃﺔ ﰲ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ.
ﺝ) -ﻏﺬﺍﺀ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻔﺮﺝ ﺍﻟﻜﺮﻭﺏ(.
ﺐ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺭﺟﺐ(. ﺩ) -ﺗﻌﻠﻴﻢ ﺍﻷﺣ
ﻭﻣﻨﻬﺎ ﳐﻄﻮﻃ ﹲﺔ ﻛﺎﻣﻠﺔ ﺑﺪﺍﺭﺓ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ /ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎﺑﻄﲔ.
)ﺝ - (-ﻣﻌﻠﻤﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﳌﺴﻤﺎﺓ ) :ﺯﺑﺪﺓ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﺣﻜﺎﻡ(:
ﻓﻌﻨﺪﻣﺎ ﺃﻗﺎﻡ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳉﻮﻑ ﰲ ﺃﺧﺮﻳﺎﺕ ﺣﻴﺎﺗﻪ ﲨﻊ ﺭﲪﻪ ﺍﷲ ﳎﻤﻮﻋﹰﺎ ﻋﻠﻤﻴﺎ ﻣﻔﻴـﺪﺍﹰ ،ﺿـﻤﺖ
ﺑﻌﺾ ﺷﺮﻭﺣﻪ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﺟﻤﻠ ٍﺔ ﻣﻦ ﺍﳌﺘﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺫﻟﻚ ﻟﻠﺘﺴﻬﻴﻞ ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻗـﺪ
ﳚﺪﻭﻥ ﺑﻌﺾ ﺍﻟﺼﻌﻮﺑﺔ ﰲ ﲤﻴﻴﺰ ﻭﻣﻌﺮﻓﺔ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺴﻠﺴﻞ ﺍﳌﺮﺣﻠﻲ ﻟﺪﺭﺍﺳﺔ ﺍﳌﺘﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻛﺎﻓـﺔ
ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻗﺪ ﲰﻰ ﻫﺬﺍ ﺍﻤﻮﻉ) :ﺯﺑﺪﺓ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﺣﻜﺎﻡ(.
-ﻭﻟﻌ ﱠﻞ ﺳﺒﺐ ﲨﻊ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﻟﻠﻤﺠﻤﻮﻋﲔ ﺍﻷﻭﻟﲔ" :ﺍﻤﻮﻋﺔ ﺍﳉﻠﻴﻠﺔ" ﻭ"ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻟﻨﺎﻓﻌﺔ" ﻫـﻮ
ﻇﺮﻭﻑ ﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﺼﻌﺒﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﺃﻣﺎ ﺍﻤﻮﻉ ﺍﻷﺧﲑ ﻓﻘﺪ ﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺍﳌﺘﻮﻥ ﺍﳌﺸﺮﻭﺣﺔ ﻓﻴﻪ ﺑﻌﻨﺎﻳـﺔ
ﻭﺭﺗﺒﻬﺎ ﺗﺮﺗﻴﺒﺎ ﺩﻗﻴﻘﺎ ،ﻭﻟﺬﻟﻚ ﲡﺪ ﺃ ﱠﻥ ﺑﻌﺾ ﺗﻠﻚ ﺍﳌﺘﻮﻥ ﺍﳌﺸﺮﻭﺣﺔ ﻛﺎﻧﺖ ﻗﺪ ﺗﻤﺖ ﻃﺒﺎﻋﺘـﻬﺎ ﰲ ﺍﻤـﻮﻋﲔ
ﺍﻟﺴﺎﺑﻘﲔ.
ﻭﻗﺪ ﺍﻧﺘﺨﺐ ﺭﲪﻪ ﺍﷲ ﻓﺼﻮﳍﺎ ﲝﻴﺚ ﺗﻜﻮﻥ "ﻛﺎﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ" ﻟﻠﻤﺘﻮﺳﻄﲔ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻟﻠﺘﺮﻗﻲ
ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﻄﻠﺐ ،ﻭﺍﻻﳔﺮﺍﻁ ﰲ ﲨﻠﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﻌﻠﻤﺔ -ﺃﻭ ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﺼﻐﺮﺓ:
ﲨ ﻊ ﻣﻨﻬﺎ
ﺖ ﺃﻥ ﺃ
ﺴﻄﹶﺖ ﻭﺍﺧﺘﺼِﺮﺕ ،ﻓﺮﺃﻳ )ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺈ ﱠﻥ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﻗﺪ ﻛﺜﹸﺮﺕ ﻭﺍﻧﺘﺸﺮﺕ ،ﻭﺑ ِ
ﺖ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺎ ﻳﺒﻴﻦ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻪ ،ﻟﻴﻜﻮ ﹶﻥ ﺃﺻ ﹰﻼ ﻳﺮ ِﺟﻊ=
ﻣﺎ ﳛﻔﻈﹸﻪ ﺍﻟﻄﺎﻟﺐ ﻭﻳﻌﺘﻤِﺪ ﻋﻠﻴﻪ ،ﻭﻧﻘﻠ
١٣ ﺍﳌﻘﺪﻣﺔ
ﻭﻓـﺎﺗـﻪ:
ﻭﱄ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﻟﻘﻀﺎﺀ ﰲ ﻋِـﺪﺓ ﺑﻠﺪﺍﻥ ،ﻛﺎﻥ ﺁﺧِـﺮﻫﺎ ﻣﻨﻄﻘـﺔ ﺍﳉـﻮﻑ،
ﻭﺍﻟﱵ ﺗﻮﰲ ﺎ ﰲ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻣﻦ ﻋﺎﻡ ١٣٧٦ﻫـ ،ﻋﻦ ﺛﻼﺛـ ٍﺔ
ﻭﺳﺘﲔ ﻋﺎﻣﹰﺎ ﻗﻀﺎﻫﺎ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺼﻨﻴﻒ ﺭﲪﻪ ﺍﷲ).(١
ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ،ﻭﻋﻠﻴﻪ ﺍﻟﺘﻜﻼﻥ ،ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﱠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ،ﻭﻋﻠﻰ ﺁﻟـﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ .
ـــــــــــــ
= ﺇﻟﻴﻪ ،ﻭﺟﺴﺮﹰﺍ ﻳﻌﺒ ﺮ ﻣﻨﻪ ﺇﱃ ﻏﲑﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺑﻲ ﺍﻟﻨﺎﺱ ﺑﺄﺻـﻮﻝ
ﺕ:
ﺖ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﺭﺩﺕ ،ﻓﺒﺪﺃ ﺍﻟﻌﻠﻢ ﻭﻭﺍﺿﺤﺎﺗِﻪ ،ﻗﺒﻞ ﻓﺮﻭﻋﻪ ﻭﻣﺸﻜﻼﺗﻪ ،ﻭﺭﺗﺒ
-١ﺏ) -ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ(
-٢ﱠﰒ ﺏ)-ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ( ﻟﻠﺤﺎﻓﻆ ﻋﺒﺪﺍﻟﻐﲏ ﺍﳌﻘﺪﺳﻲ ﰲ ﺍﳊﺪﻳﺚ.
-٣ﱠﰒ )ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ(.
-٤ﱠﰒ )ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ(.
-٥ﱠﰒ )ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ(.
-٦ﱠﰒ )ﺍﻟﺪﺭﺭ ﺍﻟﺒﻬﻴﺔ(.
-٧ﱠﰒ )ﻧﺒﺬﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ(.
-٨ﻭﺧﺘﻤﺘﻬﺎ ﺏ) -ﻏﺬﺍﺀ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻔﺮﺝ ﺍﻟﻜﺮﻭﺏ(.
ﻭﲰﻴﺘﻪ )ﺯﺑﺪﺓ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﺣﻜﺎﻡ ( ،ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻌﲏ ﺑﻪ ﻭﲨﻴﻊ ﻣﻦ
ﻒ ﺧﺒ ﲑ ،ﺁﻣﲔ( ﺍ.ﻫـ.ﻗﺮﺃﻩ ﺃﻭ ﲰﻌﻪ ﺇﻧﻪ ﻟﻄﻴ
) (1ﺍﻧﻈﺮ ﰲ ﻣﺼﺎﺩﺭ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ -ﺭ ِﺣﻤﻪ ﺍﷲ : -
ﺃ ) -ﻋﻠﻤﺎﺀ ﳒﺪ ﺧﻼﻝ ﲦﺎﻧﻴﺔ ﻗﺮﻭﻥ( ﻟﻠﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺍﻟﺒﺴﺎﻡ -ﺭﲪﻪ ﺍﷲ -ﺝ ٥ -ﺹ ٣٩٢ -ﺇﱃ
.٤٠٢
ﺏ -ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ :ﺝ/ ٥-ﺹ.١٦٨ -
ﺝ) -ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﳒﺪ( ﻟﻠﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ /ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ.
ﺩ ) -ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮﻳﻦ( ﻟﻠﻘﺎﺿﻲ/ﺝ/ ٢ﺹ.١٨١-١٧٨
ﻫـ ) -ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﻭﺍﻟﺴﻠﻔﻲ ﺍﳌﺪﻗﻖ :ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺍﳌﺒﺎﺭﻙ( ﻟﻔﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺪﻳﻮﻱ.
ﻭ ) -ﺍﳌﺘﺪﺍﺭﻙ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﳌﺒﺎﺭﻙ( ﶈﻤﺪ ﺑﻦ ﺣﺴﻦ ﺍﳌﺒﺎﺭﻙ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤
١٥ ﺍﻟﺘﻌﺮﻳﻒ ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﻠﻤﺎﺕ ﰲ
ﺍﻟﻄﻬﺎﺭﺓ ﻛﺘﺎﺏ
ﻛﻠﻤﺎﺕ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ ،ﺳﻴﺪﻧﺎ ﳏﻤﺪ
ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ.
ﻛﺘﺎﺏ )ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ( ﺗﺼﻨﻴﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺷﺮﻑ ﺍﻟـﺪﻳﻦ ﺃﰊ ﺍﻟﻨﺠـﺎ
ﻣﻮﺳﻰ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺳﺎﱂ ﺍﳌﻘﺪﺳﻲ ﺍﳊﺠﺎﻭﻱ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ٩٦٨ﻣﻦ
ﺍﳍﺠﺮﺓ ،ﻭﻫﻮ ﳐﺘﺼﺮ ﻛﺘﺎﺏ )ﺍﳌﻘﻨﻊ( ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺑﻦ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ٦٢٠ﻣﻦ ﺍﳍﺠﺮﺓ -ﻫﻮ ﻛﺘﺎﺏ ﻣﻔﻴـﺪ
ﰲ ﻣﻮﺿﻮﻋﻪ ،ﻭﻗﺪ ﺷﺮﺣﻪ ﺷﺮﺣﹰﺎ ﻟﻄﻴﻔﹰﺎ ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﺍﻟﺸـﻴﺦ
ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ ﻟﻴﺘﻢ ﺍﻟﻨﻔﻊ ﺑﻪ ،ﻭﲰﺎﻩ )ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠـﻰ
ﻣﱳ ﺍﻟﺰﺍﺩ( ﻓﺠﺰﺍﻩ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ).(١
) (١ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻮﺟﻴﺰﺓ ﺳﻄﱠﺮﻫﺎ ﻧﺎﺷﺮ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻭ ﻫﻮ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎ ﺑﻄﲔ ﺭﲪﻪ ﺍﷲ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦
ﺴ ِﻢ ﺍﻟ ﱠﻠ ِﻪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟ ﺮﺣِﻴ ِﻢ
ِﺑ
ﻭﺑﻪ ﻧﺴﺘﻌﲔ
ﺍﳊﻤﺪ ﷲ ﲪﺪﹰﺍ ﻻ ﻳﻨﻔﺪ ،ﺃﻓﻀﻞ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻤﺪ ،ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ
ﺼ ﹶﻄ ﹶﻔ ﻴ ﻦ ﳏﻤﺪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﻌﺒﺪ. ﺃﻓﻀﻞ ﺍﳌﹸ
) (
ﺃﻣﺎ ﺑﻌﺪ :ﻓﻬﺬﺍ ﳐﺘﺼﺮ * ﰲ ﺍﻟﻔﻘﻪ ﻣﻦ ﻣ ﹾﻘﻨِﻊ ﺍﻹﻣﺎﻡ ﺍﳌﻮﻓﱠﻖ ﺃﰊ ﳏﻤﺪ ﻋﻠـﻰ
ﺖ ﻣﻨﻪ ﻣﺴﺎﺋ ﹶﻞ ﻧـﺎﺩﺭ ﹶﺓﺐ ﺃﲪﺪ ،ﻭﺭﲟﺎ ﺣﺬﻓ ﺢ ﰲ ﻣﺬﻫ ِ ﻗﻮ ٍﻝ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺍﻟﺮﺍﺟ
ﺏ ﺍﹸﳌﹶﺜﺒﻄ ﹸﺔ
ﺕ ﻣﺎ ﻋﻠﻰ ﻣﺜﻠﻪ ﻳ ﻌﺘﻤﺪ ،ﺇﺫ ﺍﳍﻤ ﻢ ﻗﺪ ﹶﻗﺼﺮﺕ ،ﻭﺍﻷﺳﺒﺎ ﺍﻟﻮﻗﻮﻉ ،ﻭﺯﺩ
ﺻ ﻐ ِﺮ ﺣﺠﻤﻪ ﺣﻮﻯ ﻣﺎ ﻳﻐﻨِﻲ ﻋﻦ ﺍﻟﺘﻄﻮﻳﻞ ،ﻭﻻ ﻋﻦ ﻧﻴ ِﻞ ﺍﳌﺮﺍ ِﺩ ﻗﺪ ﹶﻛﹸﺜ ﺮﺕ ،ﻭﻣﻊ ِ
ﺣﻮ ﹶﻝ ﻭﻻ ﻗﻮ ﹶﺓ ﺇﻻ ﺑﺎﷲ ،ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ.
ـــــــــــــــــــــــــــــــــــ
* ﻫﺬﺍ ﺍﳌﺨﺘﺼ ﺮ ﺻﻐ ﲑ ﺍﳊﺠﻢِ ،ﻛﺒ ﲑ ﺍﻟﻔﺎﺋﺪ ِﺓ ﻛﺜ ﲑ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﺎﻓﻌﺔِ ،ﻳﻌﺮﻑ ﹶﻗ ﺪﺭﻩ ﻣـﻦ
ﺣ ِﻔﻈﹶﻪ ،ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﳛﻔﻆ ﻗﺒﻠﻪ )ﻋ ﻤ ﺪ ﹶﺓ ﺍﻷﺣﻜﺎﻡ( ﰲ ﺍﳊـﺪﻳﺚ ﻷﻧـﻪ
ﺍﻷﺻﻞﹸ ،ﻭﻛﺬﻟﻚ )ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ( ﻓﺈﺫﺍ ﺣﻔﻆ ﺫﻟﻚ ﻭﻗﺪ ﺭﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﹶﻓﻬﻤـﹰﺎ ﰲ ﻛﺘﺎﺑـﻪ
ﳊ ﹾﻜﻢِ ،ﻓﻘﺪ ﺍﺳـﺘﺤ ﻖ ﺍﻟﻔﹸﺘﻴـﺎ
ﻑ ﻭﺍﻟﻌﺪ ﹶﻝ ﰲ ﺍﻟﻘﻮ ِﻝ ﻭﺍ ﹸ
ﻭﺍﺗﺒﺎﻋﹰﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻟﻪ ﻭﺍﻹﻧﺼﺎ
ﻭﺍﻟﻘﻀﺎ َﺀ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ.
١٧ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﻛـﺘﺎﺏ ﺍﻟﻄﻬـﺎﺭﺓ
ﳋﺒﺚ. ﻉ ﺍﳊﺪﺙ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻩ ،ﻭﺯﻭﺍ ﹸﻝ ﺍ ﹶ ﻭﻫﻲ :ﺍﺭﺗﻔﺎ
ﺉ ﻏـﲑﻩ، ﺲ ﺍﻟﻄﺎﺭ ﻭﺍﳌﻴﺎﻩ ﺛﻼﺛﺔ :ﻃﻬﻮﺭ ﻻ ﻳﺮﻓﻊ ﺍﳊﺪﺙ ،ﻭﻻ ﻳﺰﻳ ﹸﻞ ﺍﻟﻨﺠ
ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ِﺧﻠﹾﻘﺘﻪ ،ﻓﺈﻥ ﺗﻐﻴﺮ ﺑﻐﲑ ﳑﺎﺯﺝ ﻛﻘﻄﻊ ﻛﺎﻓﻮﺭ ﺃﻭ ﺩﻫﻦ ﺃﻭ ﲟﻠـﺢ
) (
ﺻ ﻮﻥﹸ ﺍﳌﺎﺀ ﻋﻨﻪ ﻣﻦ
ﺸ ﻖ
ﺨ ﻦ ﺑﻨﺠﺲ ﹸﻛﺮِﻩ ،ﻭﺇﻥ ﺗﻐﲑ ﲟﻜﺜﻪ ﺃﻭ ﲟﺎ ﻳ ﻣﺎﺋﻲ * ﺃﻭ ﺳ
ﻧﺎﺑﺖ ﻓﻴﻪ ﻭﻭﺭﻕ ﺷﺠﺮ ،ﺃﻭ ﲟﺠﺎﻭﺭﺓ ﻣ ﻴﺘﺔٍ ،ﺃﻭ ﺳﺨﻦ ﺑﺎﻟﺸـﻤﺲ ﺃﻭ ﺑﻄـﺎﻫﺮ ﱂ
ﻳﻜﺮﻩ ،ﻭﺇﻥ ﺍﺳﺘﻌﻤﻞ ﰲ ﻃﻬﺎﺭﺓ ﻣﺴﺘﺤﺒﺔ ﻛﺘﺠﺪﻳﺪ ﻭﺿـﻮﺀ ،ﻭﻏﺴـﻞ ﲨﻌـﺔ،
ﻭ ﹶﻏﺴﻠ ٍﺔ ﺛﺎﻧﻴﺔ ﻭﺛﺎﻟﺜﺔ ﹸﻛﺮِﻩ.
) (
ﻭﺇﻥ ﺑﻠﻎ ﹸﻗﻠﱠﺘﲔ * – ﻭﻫﻮ ﺍﻟﻜﺜﲑ ﻭﳘﺎ ﲬﺴﻤﺎﺋﺔ ﺭﻃﻞ ﻋﺮﺍﻗﻲ ﺗﻘـﺮﻳﺒﹰﺎ -
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﲟﻠﺢ ﻣﺎﺋﻲ( ﻳﻌﲏ ﺇﺫﺍ ﺗﻐﻴﺮ ﺍﳌﺎ ُﺀ ﺑﺎﳌﻠﺢ ﺍﳌـﺎﺋﻲ ﻛﹸـﺮﻩ ،ﻭﱂ ﻳﺴـﻠﺒﻪ
ﺴﺒﺎﺥ ﻭﳓﻮﻫﺎ ﻓـﻼ ﺍﻟﻄﻬﻮﺭﻳﺔ؛ ﻷﻥ ﺃﺻﻠﻪ ﺍﳌﺎﺀ ﻛﺎﳌﻠﺢ ﺍﻟﺒﺤﺮﻱ ﺍﻟﺬﻱ ﻳﻨﻌﻘﺪ ﻣﻦ ﺍﳌﺎﺀ ﰲ ﺍﻟ
ﻳﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳﺔ ﻭﺃﻣﺎ ﺍﳌﻠﺢ ﺍﳌﻌﺪﱐ ،ﻓﻴﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳ ﹶﺔ ﺇﺫﺍ ﻏﻴﺮ ﺃﺣ ﺪ ﺃﻭﺻﺎﻓﻪ ﻛـﺎﻟ ﺰﻋﻔﺮﺍﻥ
ﻭﳓﻮﻩ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻫﻮ ﺍﳌﺬﻫﺐ ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﻴﻞ :ﺣﻜﻤﻪ ﺣﻜ ﻢ
ﺍﻟﺒﺤﺮﻱ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺑﻠﹶﻎ ﹸﻗﱠﻠﺘﲔ( ﺇﱃ ﺁﺧﺮﻩ ،ﻫﺬﺍ ﻇﺎﻫ ﺮ ﺍﳌﺬﻫﺐ ﳊﺪﻳﺚ "ﺇﺫﺍ ﻛﺎﻥ ﺍﳌـﺎ ُﺀ
ﺠﺴﻪ ﺷﻲ ٌﺀ") (١ﻭﻋﻨﻪ ﻻ ﻳﻨﺠﺲ ﺇﻻ ﺑﺎﻟﺘ ﻐﻴﺮ ﳊﺪﻳﺚ "ﺍﻟـﻤــﺎﺀ ﻃﻬـﻮﺭ ﻻ ﹸﻗﱠﻠﺘﻴﻦ ﱂ ﻳﻨ
ﺠﺴﻪ ﺷﻲﺀٌ ﺇﻻ ﻣﺎ ﹶﻏﻠﹶﺐ ﻋﻠﻰ ﺭﳛِﻪ ﺃﻭ ﻃﻌﻤِﻪ ﺃﻭ ﻟﻮﻧِﻪ") ،(٢ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ. ﻳﻨ
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺮﻗﻢ ) (٦٥ ،٦٣ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺮﻗﻢ ) (٦٧ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪﺍﷲ ﺑﻦ
ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺮﻗﻢ ) (٦٦ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺻﺤﻴﺤﻪ ﺭﻗﻢ ) (٦٦ﻭﺣﺴﻨﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ
ﻣﺴﻨﺪﻩ .٨٦ ،٣١/٣ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﺼﻐﺮﻯ ١٧٤/١ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨
) (
ﻓﺨﺎﻟﻄﺘﻪ ﳒﺎﺳ ﹸﺔ ﻏﲑ ﺑﻮﻝ ﺁﺩﻣ ﻲ ﺃﻭ ﻋﺬِﺭِﺗ ِﻪ ﺍﳌﺎﺋﻌ ِﺔ * ،ﻓﻠﻢ ﺗ ﻐﻴـﺮﻩ ،ﺃﻭ ﺧﺎﻟﻄـﻪ
ﺸ ﻖ ﻧ ﺰﺣﻪ ﻛﻤﺎ ِﺀ ﻣﺼﺎﻧﻊ ﻃﺮﻳﻖ ﻣﻜﺔ ﻓ ﹶﻄﻬﻮﺭ. ﺍﻟﺒﻮ ﹸﻝ ﺃﻭ ﺍﻟ ﻌ ِﺬ ﺭﺓﹸ ﻭﻳ
ﺖ ﺑﻪ ﺍﻣﺮﺃﺓﹲ ﻟﻄﻬـﺎﺭ ٍﺓ ﻛﺎﻣﻠـ ٍﺔ ﻋـﻦ ﺙ ﺭﺟ ٍﻞ ﹶﻃﻬﻮﺭ ﻳﺴﲑ ﺧﹶﻠ ﻭﻻ ﻳﺮﻓﻊ ﺣ ﺪ ﹶ
) (
ﺣﺪﺙ * .
ـــــــــــــــــــــــــــــــــــ
ﺲ ﲑ ﺑﻮ ِﻝ ﺁﺩﻣﻲ ﺃﻭ ﻋﺬِﺭﺗِﻪ ﺍﳌﺎﺋﻌﺔ( ﻳﻌﲏ :ﺃﻧﻪ ﻳـﻨ
ﺠ * ﻗﻮﻟـﻪ) :ﻓﺨﺎﻟﻄﺘﻪ ﳒﺎﺳ ﹸﺔ ﻏ ِ
ﺑﺎﻟﺒﻮﻝ ﺃﻭ ﺍﻟ ﻌﺬِﺭ ِﺓ ﻭﻟﻮ ﻛﺎﻥ ﻛﺜﲑﺍﹰ ،ﻭﻋﻨﻪ ﻻ ﻳﻨﺠﺲ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻭﺍﺑﻦ ﻋﻘﻴـﻞ
ﳋﱪ ﺍﻟ ﹸﻘﻠﱠﺘﲔ ،ﻭﻷﻥ ﳒﺎﺳﺔ ﺍﻵﺩﻣﻲ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ﳒﺎﺳﺔ ﺑﻮﻝ ﺍﻟﻜﻠﺐ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ:
ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ.
ﺖ ﺑﻪ ﺍﻣﺮﺃﺓﹲ ﻟﻄﻬﺎﺭ ٍﺓ ﻛﺎﻣﻠ ٍﺔ ﻋﻦ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺮﻓﻊ ﺣﺪﺙ ﺭﺟﻞ ﻃﻬﻮﺭ ﻳﺴﲑ ﺧ ﹶﻠ
ﺙ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺧﻠﹶﺖ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻣﻨﻪ ﺍﻣﺮﺃﹲﺓ ﻓﻬﻮ ﻃﻬﻮﺭ ،ﻭﻻ ﳚﻮﺯ ﻟﻠﺮﺟـﻞ ﺣﺪ ٍ
ﺍﻟﻄﻬﺎﺭ ﹸﺓ ﺑﻪ ﰲ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﺎﻝ ﺍﺑﻦ ﺭﺯﻳﻦ :ﱂ ﳚـﺰ ﻟﻐﲑﻫـﺎ ﺃﻥ
ﳊ ﺪﺙﹸ ﻣﻄﻠﻘﹰﺎ ﻛﺎﺳﺘﻌﻤﺎﳍﻤﺎ ﻣﻌﹰﺎ ﰲ ﺃﺻـﺢ
ﻒ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﻋﻨﻪ ﻳﺮﺗﻔﻊ ﺍ ﹶ
ﺿﹶﺄ ﺑﻪ ﰲ ﺃﺿﻌ ِ
ﻳﺘﻮ
ﺍﻟﻮﺟﻬﲔ ﻓﻴﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﺍﺧﺘﺎﺭﻫﺎ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ:
ﻭﻫﻮ ﺃﻗﻴﺲ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
ﺖ :ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻷﻥ ﺑﻌﺾ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﺍﻏﺘﺴـﻠﺖ ﰲ
ﻗﻠ
ﺟﻔﹾﻨﺔ ،ﻓﺠﺎﺀ ﻟﻴﻐﺘﺴﻞ ﻣﻨﻬﺎ ﻓﻘﺎﻟﺖ ﻟـﻪ :ﺇﱐ ﻛﻨﺖ ﺟﻨﺒﹰﺎ .ﻗﺎﻝ) :ﺇﻥ ﺍﳌﺎﺀ ﻻ ﳚﻨﺐ( ﻭﺃﻣﺎ
ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ) :ﻰ ﺍﻟﻨﱯ ﺃﻥ ﻳﻐﺘﺴﻞ ﺍﻟﺮﺟ ﹸﻞ ﺑﻔﻀﻞ ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﳌﺮﺃ ﹸﺓ ﺑﻔﻀﻞ ﺍﻟﺮﺟﻞ
ﻭﻟﻴﻐﺘﺮﻓﺎ ﲨﻴﻌﹰﺎ() ،(١ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﱰﻳﻪ ﻭﺍﷲ ﺃﻋﻠﻢ.
) (١ﺃﺧـﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑـﺮﻗﻢ ) (٨٢ﻭﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑـﺮﻗـﻢ ) (٦٤ﻭﺍﺑﻦ
ﻣﺎﺟــﻪ ﰲ ﺳﻨﻨﻪ ﺑﺮﻗﻢ ) (٣٧٣ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﻜﻢ ﺑﻦ ﻋﻤﺮﻭ.
١٩ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
) (
ﻂ ﻓﻴﻪ * ،ﺃﻭ ُﺭﻓــﻊ ﺑﻘﻠﻴﻠﻪﺦ ﺃﻭ ﺳﺎﻗـ ٍ ﻭﺇﻥ ﺗﻐﻴﺮ ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﳛﻪ ﺑﻄﺒ ٍ
ﺾ ﻟﻮﺿﻮﺀ ،ﺃﻭ ﻛﺎﻥ ﺁﺧ ﺮ ﹶﻏﺴﻠ ٍﺔ
ﺲ ﻓﻴﻪ ﻳ ﺪ ﻗﺎﺋﻢ ﻣﻦ ﻧﻮﻡ ﻟﻴ ٍﻞ ﻧﺎﻗ ٍ ﺣ ﺪﺙﹲ ،ﺃﻭ ﻏﹸ ِﻤ
ﺯﺍﻟﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺎ ﹶﻓﻈﹶﺎ ِﻫﺮ.
ـــــــــــــــــــــــــــــــــــ
ﻂ ﻓﻴﻪ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺦ ﺃﻭ ﺳﺎﻗ ٍ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺗﻐﲑ ﻃﻌﻤﻪ ﺃﻭ ﺭﳛﻪ ﺃﻭ ﻟﻮﻧﻪ ﺑﻄﺒ ٍ
ﺍﳌﻘﻨﻊ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﻣﺎﺀ ﻃﺎﻫﺮ ﻏﲑ ﻣﻄﻬﺮ ،ﻭﻫﻮ ﻣﺎ ﺧﺎﻟﻄﻪ ﻃﺎﻫﺮ ﻓﻐﻴﺮ ﺍ ﺳﻤﻪ ﺃﻭ ﻏﻠـﺐ
ﻋﻠﻰ ﺃﺟﺰﺍﺋﻪ ﺃﻭ ﻃﺒﺦ ﻓﻴﻪ ﻓﻐﻴﺮﻩ ،ﻓﺈﻥ ﻏﲑ ﺃﺣﺪ ﺃﻭﺻﺎﻓﻪ :ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﳛﻪ ﺃﻭ ﺍﺳﺘﻌﻤﻞ
ﰲ ﺭﻓﻊ ﺣﺪﺙ ﺃﻭ ﻃﻬﺎﺭﺓ ﻣﺸﺮﻭﻋﺔ ﻛﺎﻟﺘﺠﺪﻳﺪ ﻭﻏﺴﻞ ﺍﳉﻤﻌﺔ ﺃﻭ ﻏﻤﺲ ﻓﻴﻪ ﻳﺪ ﻗﺎﺋﻢ ﻣـﻦ
ﻧﻮﻡ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻏﺴﻠﻬﺎ ﺛﻼﺛﹰﺎ ﻓﻬﻞ ﻳﺴﻠﺐ ﻃﻬﻮﺭ ﻳﺘﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻗـﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ:
ﻗﻮﻟـﻪ :ﻓﺈﻥ ﻏﲑ ﺃﻭﺻﺎﻓﻪ :ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﳛﻪ ﻓﻬﻞ ﻳﺴﻠﺒﻪ ﻃﻬﻮﺭ ﻳﺘﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳـﺘﲔ
)ﺇﺣﺪﺍﳘﺎ( :ﻳﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳﺔ ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨـﺎﻫﲑ ﺍﻷﺻـﺤﺎﺏ) ،ﻭﺍﻟﺮﻭﺍﻳــﺔ
ﺍﻟﺜﺎﻧﻴﺔ( :ﻻ ﻳﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳﺔ .ﻗﺎﻝ ﰲ ﺍﻟﻜﺎﰲ ﻧﻘﻠﻬﺎ ﺍﻷﻛﺜﺮ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﻵﺟـﺮﻱ ﻭﺍـﺪ
ﻭﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻭﻋﻨﻪ ﺃﻧﻪ ﻃﻬﻮﺭ ﻣﻊ ﻋﺪﻡ ﻃﻬﻮﺭ ﻏﲑﻩ ،ﺍﺧﺘﺎﺭﻫﺎ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ.
ﺖ :ﻭﻫﺬﺍ ﺃﻗﺮﺏ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟ ﱠﻠ ﻪ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ] اﻟﺘﻐﺎﺑﻦ.[١٦: ﻗﻠ
ﺲ ﻓﻴﻪ ﻳ ﺪ ﻗﺎﺋ ٍﻢ ﻣــﻦ ﻧــﻮ ِﻡ ﺍﻟﻠﻴﻞ ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟـــﻪ) :ﺃﻭ ﻏﹸ ِﻤ
ﺴﻠﹸﺐ ﻃﻬﻮﺭﻳﺘﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ: ﻗﺒــﻞ ﻏﺴﻠﻬﺎ ﺛﻼﺛﹰﺎ( ،ﻓﻬﻞ ﻳ
)ﺇﺣﺪﺍﳘﺎ( :ﻳﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳﺔ ،ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ.
)ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ( :ﻻ ﻳﺴﻠﺒﻪ ﺍﻟﻄﻬﻮﺭﻳﺔ ،ﺟﺰﻡ ﺑﻪ ﰲ ﺍﻟﻮﺟﻴﺰ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﳌﺼﻨﻒ،
ﻭﺍﻟﺸﺎﺭﺡ ﻭﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻥ
ﺍﳌﺎﺀ ﻗﺒﻞ ﺍﻟﻐﻤﺲ ﻛﺎﻥ ﻃﻬﻮﺭﺍﹰ ،ﻓﻴﺒﻘﻰ ﻋﻠﻰ ﺍﻷﺻﻞ.
ﻭﻧ ﻬﻲ ﺍﻟﻨﱯ ﻋﻦ ﻏﻤﺲ ﺍﻟﻴﺪﻳﻦ ﻛﺎﻥ ﻟﻮﻫﻢ ﺍﻟﻨﺠﺎﺳﺔ ،ﻓﺎﻟﻮﻫﻢ ﻻ ﻳﺰﻳﻞ ﺍﻟﻄﻬﻮﺭﻳـﺔ،
ﻛﻤﺎ ﱂ ﻳﺰِﻝ ﺍﻟﻄﻬﺎﺭﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺗﻌﺒﺪﹰﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻣ ﻮ ِﺭ ِﺩ ﺍﻟﻨﺺ ،ﻭﻫﻮ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻐﺴﻞ.
) (١ﻛﻤﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ـ ﺣﺪﻳﺚ ﺭﻗﻢ ) ، (١٦٣ﻭ ﻣﺴﻠﻢ ﺣﺪﻳﺚ ﺭﻗﻢ ) ، (٢٨٧ﻭﺍﻧﻈﺮ ﺃﺣﺎﺩﻳﺚ "ﻏﻤﺲ
ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻹﻧﺎﺀ" ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ ﺑﺮﻗﻢ ) (٥١٨٢ﻭ ﻣﺎ ﺑﻌﺪﻩ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠
ﺲ :ﻣﺎ ﺗﻐﻴﺮ ﺑﻨﺠﺎﺳﺔ ،ﺃﻭ ﻻﻗﺎﻫﺎ ﻭﻫﻮ ﻳﺴﲑ ،ﺃﻭ ﺍﻧﻔﺼﻞ ﻋـﻦ ﳏـﻞ ﺠ ﻭﺍﻟﻨ
ﳒﺎﺳﺔ ﻗﺒﻞ ﺯﻭﺍﳍﺎ ،ﻓﺈﻥ ﺃﺿﻴﻒ ﺇﱃ ﺍﳌﺎﺀ ﺍﻟﻨﺠِﺲ ﹶﻃﻬﻮﺭ ﻛﺜﲑ ﻏﲑ ﺗﺮﺍﺏ ﻭﳓﻮﻩ،
ﺡ ﻣﻨﻪ ﻓﺒﻘﻲ ﺑﻌﺪﻩ ﻛﺜﲑ ﻏـﲑ ﻣـﺘﻐﲑ ﺴ ِﻪ ﺃﻭ ﻧِ ﺰ
ﺃﻭ ﺯﺍﻝ ﺗﻐﻴﺮ ﺍﻟﻨﺠِﺲ ﺍﻟﻜﺜﲑ ﺑﻨﻔ ِ
ﹶﻃﻬ ﺮ.
ﻚ ﰲ ﳒﺎﺳﺔ ﻣﺎ ٍﺀ ﺃﻭ ﻏﲑﻩ ﺃﻭ ﻃﻬﺎﺭﺗ ِﻪ ﺑﲎ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ،ﻭﺇﻥ ﺍﺷـﺘﺒﻪ ﻭﺇﻥ ﺷ
ﺲ ﺣﺮﻡ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﻤﺎ ،ﻭﱂ ﻳﺘﺤﺮ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﻟﻠﺘﻴﻤﻢ ﺇﺭﺍﻗﺘﻬﻤـﺎ ﻭﻻ ﻃﻬﻮﺭ ﺑﻨﺠ ٍ
ﺧ ﹾﻠﻄﹸﻬﻤﺎ ،ﻭﺇﻥ ﺍﺷﺘﺒﻪ ﺑﻄﺎﻫﺮ ﺗﻮﺿﺄ ﻣﻨﻬﻤﺎ ﻭﺿﻮﺀﹰﺍ ﻭﺍﺣﺪﹰﺍ :ﻣﻦ ﻫﺬﺍ ﻏﺮﻓﺔ ﻭﻣﻦ
ﻫﺬﺍ ﻏﺮﻓﺔ ،ﻭﺻﻠﻰ ﺻﻼ ﹰﺓ ﻭﺍﺣﺪﺓﹰ ،ﻭﺇﻥ ﺍﺷﺘﺒﻬﺖ ﺛﻴﺎﺏ ﻃـﺎﻫﺮﺓﹲ ﺑﻨﺠﺴـ ٍﺔ ﺃﻭ
) (
ﺤﺮﻡ ﻭﺯﺍﺩ ﺻﻼ ﹰﺓ * .
ﺏ ﺻﻼﺓ ﺑﻌﺪﺩ ﺍﻟﻨﺠِﺲ ﺃﻭ ﺍﹸﳌ ﲟﺤﺮﻣ ٍﺔ ﺻﻠﱠﻰ ﰲ ﻛﻞ ﺛﻮ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻳﻌﲏ ﺇﻥ ﻋﻠﻢ ﻋﺪﺩ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻨﺠﺴﺔ ،ﻭﻫـﺬﺍ ﺍﳌـﺬﻫﺐ ﻭﻋﻠﻴـﻪ
ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻗﻴﻞ :ﻳﺘﺤﺮﻯ ﻣﻊ ﻛﺜـﺮﺓ ﺍﻟﺜﻴـﺎﺏ ﺍﻟﻨﺠﺴـﺔ
ﺏ ﺃﻭ ﻛﺜـﺮﺕ ،ﺍﺧﺘﺎﺭﻫـﺎ
ﺖ ﺍﻟﺜﻴﺎ
ﺸﻘﱠﺔ ،ﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻋﻘﻴﻞ ،ﻭﻗﻴﻞ :ﻳﺘﺤﺮﻯ ﺳﻮﺍﺀ ﹶﻗﱠﻠ
ﻟﻠ ﻤ
ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
٢١ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺑـﺎﺏ ﺍﻵﻧـﻴـﺔ
ﺐ ﻭﻓﻀﺔﻛﻞ ﺇﻧﺎﺀ ﻃﺎﻫ ٍﺮ -ﻭﻟﻮ ﲦﻴﻨﹰﺎ ،-ﻳﺒﺎﺡ ﺍﲣﺎﺫﹸﻩ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻪ ،ﺇﻻ ﺁﻧﻴ ﹶﺔ ﺫﻫ ٍ
ﺢ ﺍﻟﻄﻬـﺎﺭ ﹸﺓ
ﺤﺮﻡ ﺍﲣﺎﺫﹸﻫﺎ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﻭﻟﻮ ﻋﻠﻰ ﺃﹸﻧﺜﻰ ،ﻭﺗﺼ ﻀﺒﺒﹰﺎ ﻤﺎ ،ﻓﺈﻧﻪ ﻳ
ﻭ ﻣ
) (
ﺿﺒ ﹰﺔ ﻳﺴﲑ ﹰﺓ ﻣﻦ ﻓﻀﺔ ﳊﺎﺟﺔ ،ﻭﺗﻜﺮﻩ ﻣﺒﺎﺷﺮﺗﻬﺎ ﻟﻐﲑ ﺣﺎﺟﺔ ،ﻭﺗﺒﺎﺡ ﻣﻨﻬﺎ * ،ﺇﻻ
) (
ﺁﻧﻴ ﹸﺔ ﺍﻟﻜﻔﺎﺭ ـ ﻭﻟﻮ ﱂ ﲢ ﱠﻞ ﺫﺑﺎﺋﺤﻬﻢ ﻭﺛﻴﺎﺑﻬﻢ ـ ﺇﻥ ﺟﻬﻞ ﺣﺎﻟﹸﻬﺎ * .
) (
ﻭﻻ ﻳﻄﹾﻬﺮ ِﺟ ﹾﻠﺪ ﻣﻴﺘ ٍﺔ ﺑﺪﺑﺎﻍ * ،ﻭﻳﺒﺎﺡ ﺍﺳﺘﻌﻤﺎﻟﹸﻪ ﺑﻌﺪ ﺍﻟﺪﺑﻎ ﰲ ﻳـﺎﺑﺲ ﺇﺫﺍ
ﻛﺎﻥ ﻣﻦ ﺣﻴﻮﺍﻥ ﻃﺎﻫﺮ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﻋﻈ ﻢ ﺍﳌﻴﺘ ِﺔ ﻭﻟﺒﻨﻬﺎ ﻭﻛ ﱡﻞ ﺃﺟﺰﺍﺋِﻬﺎ ﳒﺴﺔﹲ ﻏﲑ
ﺷﻌﺮ ﻭﳓﻮﻩ ،ﻭﻣﺎ ﺃﹸﺑﲔ ﻣﻦ ﺣ ﻲ ﻓﻬﻮ ﻛﻤﻴﺘﺘﻪ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺗﺼﺢ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻨﻬﺎ( ﺃﻱ ﻣﻦ ﺍﻵﻧﻴﺔ ﺍﶈﺮﻣﺔ .ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨــﻪ ﻻ
ﺗﺼﺢ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
* ﻗﻮﻟــﻪ) :ﻭﺗﺒﺎﺡ ﺁﻧﻴ ﹸﺔ ﺍﻟﻜﻔﺎﺭ -ﻭﻟﻮ ﱂ ﲢ ﱠﻞ ﺫﺑﺎﺋﺤﻬﻢ ﻭﺛﻴﺎﻢ -ﺇﻥ ﺟﻬﻞ ﺣﺎﳍﺎ(
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺛﻴﺎﺏ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻭﺍﻧﻴﻬﻢ ﻃﺎﻫﺮﹲﺓ ﻣﺒﺎﺣ ﹸﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻣﺎ ﱂ ﺗ ﻌﻠﹶﻢ ﳒﺎﺳـﺘﻬﺎ،
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ :ﻣﺎ ﻭﻟِﻲ ﻋﻮﺭﺍﻬﺗﻢ ﻛﺎﻟﺴﺮﺍﻭﻳﻞ ﻭﳓﻮﻩ ﻻ ﻳﺼـﻠﻲ
ﻓﻴﻪ ،ﻭﻋﻨﻪ :ﺃ ﱠﻥ ﻣﻦ ﻻ ﲢﻞﱡ ﺫﺑﻴﺤﺘﻬﻢ ﻛﺎﻮﺱ ﻭﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ﻻ ﻳﺴﺘﻌﻤﻞ ﻣﺎ ﺍﺳـﺘﻌﻤﻠﻮﻩ
ﻣﻦ ﺁﻧﻴﺘﻬﻢ ﺇﻻ ﺑﻌﺪ ﹶﻏﺴﻠﻪ ،ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﻛﺬﺍ ﻣﻦ ﻳﺄﻛﻞ ﺍﳋﱰﻳﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ ﰲ
ﻣﻮﺿﻊ ﳝﻜﻨﻬﻢ ﺃﻛﻠﻪ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﻄﻬﺮ ﺟﻠﺪ ﻣﻴﺘﻪ ﺑﺪﺑﺎﻍ( ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ﻭﻋﻨـﻪ
ﻳﻄﻬﺮ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﻃﺎﻫﺮﺍ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﰲ ﺍﻟﺸﺎﺓ ﺍﳌﻴﺘﺔ:
)ﺃﻻ ﺍﻧﺘﻔﻌﺘﻢ ﺑﺈﻫﺎﺎ( ﻗﺎﻟﻮﺍ :ﺇﻬﻧﺎ ﻣﻴﺘﻪ ﻗﺎﻝ) :ﻳﻄﻬﺮﻫﺎ ﺍﳌﺎﺀ ﻭﺍﻟﻘﺮﺽ( ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ:
)ﺩﺑﺎﻍ ﺟﻠﻮﺩ ﺍﳌﻴﺘﺔ ﻃﻬﻮﺭﻫﺎ(.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢
ﺑـﺎﺏ ﺍﻻﺳـﺘﻨﺠـﺎﺀ
ﻳﺴﺘﺤﺐ ﻋﻨﺪ ﺩﺧﻮ ِﻝ ﺍﳋﻼﺀ ﻗﻮ ﹸﻝ) :ﺑﺴﻢ ﺍﷲ ،ﺃﻋﻮﺫ ﺑﺎﷲ ﻣـﻦ ﺍﳋﺒـﺚ
ﻭﺍﳋﺒﺎﺋﺚ() (١ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻨﻪ) :ﻏﹸﻔﺮﺍﻧﻚ) .(٢ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺫﻫﺐ ﻋﻨـﻲ
ﺍﻷﺫﻯ ﻭﻋﺎﻓﺎﱐ() ، (٣ﻭﺗﻘﺪ ﱘ ِﺭ ﺟﻠِﻪ ﺍﻟﻴﺴﺮﻯ ﺩﺧﻮ ﹰﻻ ﻭﺍﻟﻴﻤﲎ ﺧﺮﻭﺟﺎﹰ ،ﻋﻜـﺲ
ﻣﺴﺠﺪ ﻭﻧﻌﻞ ،ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ،ﻭﺑﻌﺪﻩ ﰲ ﻓﻀـﺎﺀ ﻭﺍﺳـﺘﺘﺎﺭﻩ،
ﻍ ﻣﻦ ﺑﻮﻟﻪ ﻣـﻦ ﺤ ﻪ ﺑﻴﺪﻩ ﺍﻟﻴﺴﺮﻯ ﺇﺫﺍ ﹶﻓ ﺮ ﹶ
ﻭﺍﺭﺗﻴﺎﺩﻩ ﻟﺒﻮﻟـﻪ ﻣﻮﺿﻌﹰﺎ ﺭﺧﻮﺍﹰ ،ﻭﻣﺴ
ﺃﺻﻞ ﹶﺫ ﹶﻛﺮِﻩ ﺇﱃ ﺭﺃﺳﻪ ﺛﻼﺛﺎﹰ ،ﻭﻧ ﹾﺜﺮﻩ ﺛﻼﺛﺎﹰ ،ﻭﲢ ﻮﻟﹸﻪ ﻣﻦ ﻣﻮﺿﻌﻪ ﻟﻴﺴﺘﻨﺠﻲ ﰲ ﻏﲑﻩ
ﺇﻥ ﺧﺎﻑ ﺗﻠﻮﺛﹰﺎ.
ﻭﻳﻜﺮﻩ ﺩﺧﻮﻟـﻪ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﺇﻻ ﳊﺎﺟﺔ ،ﻭﺭﻓ ﻊ ﺛﻮﺑﻪ ﻗﺒـﻞ
ﺲ ﻓﺮﺟــﻪ ﺑﻴﻤﻴﻨﻪ
ﺩﻧﻮﻩ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﻛﻼ ﻣ ﻪ ﻓﻴﻪ ،ﻭﺑﻮﻟﹸﻪ ﰲ ﺷ ﻖ ﻭﳓﻮِﻩ ،ﻭﻣ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،٢٤٢/١ﻭﻣﺴﻠﻢ ).(٣٧٥
ﻭﺍﳋﺒﺚ :ﺑﺈﺳﻜﺎﻥ ﺍﻟﺒﺎﺀ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ،ﻭﺑﻀﻢ ﺍﳋﺎﺀ ﻭﺍﻟﺒﺎﺀ :ﺫﹸﻛﺮﺍﻥ ﺍﳉﻦ.
) (٢ﺭﻭﺍﻩ ﺃﲪﺪ ،١٥٥/٦ﻭﺃﺑﻮﺩﺍﻭﺩ ) ،(٣٠ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٣٠٠ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(١٤٣١ﻭﺍﻟﺘﺮﻣـﺬﻱ )،(٧
ﻭﻗﺎﻝ :ﺣﺴﻦ ﻏﺮﻳﺐ ،ﻭﺍﳊﺎﻛﻢ ١٥٨/١ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ.
) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٣٠١ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﻭﰲ ﺳﻨﺪﻩ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻠﻢ ﺍﳌﻜﻲ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻗـﺎﻝ
ﺍﻟﺒﻮﺻﲑﻱ :ﻣﺘﻔﻖ ﻋﻠﻰ ﺗﻀﻌﻴﻔﻪ ،ﻭﺍﳊﺪﻳﺚ ﺬﺍ ﺍﻟﻠﻔﻆ ﻏﲑ ﺛﺎﺑﺖ .ﺍ.ﻫـ.
ﻭﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻛﻼﻡ ﻃﻮﻳﻞ ﺣﻮﻝ ﺍﳊﺪﻳﺚ ﰲ ﲣﺮﳚﻪ ﻟﻸﺫﻛﺎﺭ ﻓﻠﲑﺍﺟﻊ ﻫﻨﺎﻙ.
ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ) (٢١ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ.
٢٣ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
) (
ﻭﺍﺳﺘﻨﺠﺎﺅﻩ ﻭﺍﺳﺘﺠﻤﺎﺭﻩ ﺎ ،ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻨﻴﺮﻳﻦ * .
ﺤﺮﻡ ﺍﺳﺘﻘﺒﺎ ﹸﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ ﰲ ﻏﲑ ﺑﻨﻴﺎﻥ ،ﻭﹸﻟ ﺒﺜﹸﻪ ﻓـﻮﻕ ﺣﺎﺟﺘـﻪ، ﻭﻳ
ﻭﺑﻮﹸﻟ ﻪ ﰲ ﻃﺮﻳﻖ ﻭ ِﻇ ﱟﻞ ﻧﺎﻓﻊ ﻭﲢﺖ ﺷﺠﺮﺓ ﻋﻠﻴﻬﺎ ﲦﺮﺓ.
ﺝ
ﻭﻳﺴﺘﺠﻤﺮ )ﲝﺠﺮ(ﰒ ﻳﺴﺘﻨﺠﻲ ﺑﺎﳌﺎﺀ ،ﻭﳚﺰﺋﻪ ﺍﻻﺳﺘﺠﻤﺎﺭ ﺇﻥ ﱂ ﻳ ﻌﺪ ﺍﳋﺎﺭ
ﻣﻮﺿ ﻊ ﺍﻟﻌﺎﺩﺓ.
ﻭﻳﺸﺘﺮﻁ ﻻﺳﺘﺠﻤﺎ ٍﺭ ﺑﺄﺣﺠﺎ ٍﺭ ﻭﳓﻮِﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﻫﺮﹰﺍ ﻣﻨﻘﻴﹰﺎ ﻏـﲑ ﻋﻈـ ٍﻢ
ﺙ ﻣﺴـﺤﺎﺕ ﻣﻨﻘﻴـﺔ ﺙ ﻭﻃﻌﺎ ٍﻡ ﻭﳏﺘـﺮ ٍﻡ ﻭﻣﺘﺼ ٍﻞ ﲝﻴﻮﺍﻥ ،ﻭﻳﺸﺘﺮﻁ ﺛﻼ ﹸ ﻭﺭﻭ ٍ
ﻓﺄﻛﺜﺮ ،ﻭﻟﻮ ﲝﺠﺮ ﺫﻱ ﺷﻌﺐ ،ﻭﻳﺴ ﻦ ﻗﻄﻌﻪ ﻋﻠﻰ ﻭﺗ ٍﺮ ،ﻭﳚﺐ ﺍﻻﺳﺘﻨﺠﺎ ُﺀ ﻟﻜ ﱢﻞ
ﺢ ﻗﺒﻠﹶﻪ ﻭﺿﻮﺀٌ ﻭﻻ ﺗﻴﻤﻢ. ﺝ ﺇﻻ ﺍﻟﺮﻳﺢ ،ﻭﻻ ﻳﺼ ﺧﺎﺭ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻨﻴﺮﻳﻦ( ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟـﻪ :ﻭﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺸـﻤﺲ
ﻭﻻ ﺍﻟﻘﻤﺮ ،ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﻛﺮﺍﻫﺔ ﺫﻟﻚ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻗﻴﻞ :ﻻ ﻳﻜﺮﻩ ﺍﻟﺘﻮﺟﻪ
ﺇﻟﻴﻬﻤﺎ ﻛﺒﻴﺖ ﺍﳌﻘﺪﺱ ﺍﻧﺘﻬﻰ .ﻭﺍﻟﺼﺤﻴﺢ ﻋﺪﻡ ﺍﻟﻜﺮﺍﻫﺔ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ) :ﻻ ﺗﺴـﺘﻘﺒﻠﻮﺍ
ﻂ ﻭﻻ ﺑﻮ ٍﻝ ﻭﻻ ﺗﺴﺘﺪﺑﺮﻭﻫﺎ ﻭﻟﻜﻦ ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ().(١
ﺍﻟ ِﻘﺒﻠ ﹶﺔ ﺑﻐﺎﺋ ٍ
)ﻓﺎﺋﺪﺓ( ﻟﻮ ﺍﺳﺘﺠﻤﺮ ﲟﺎ ﻻ ﳚﻮﺯ ﺍﻻﺳﺘﺠﻤﺎ ﺭ ﺑﻪ ﰒ ﺍﺳﺘﻨﺠﻰ ﺑﻌﺪﻩ ﺑﺎﳌﺎﺀ ﺃﺟـﺰﺃﻩ ﺑـﻼ
ﻧﺰﺍﻉ ،ﻭ ﺇﻥ ﺍﺳﺘﺠﻤﺮ ﺑﻐﲑ ﺍﳌﹸﻨﻘﻲ ﺟﺎﺯ ﺍﻻﺳﺘﺠﻤﺎﺭ ﺑﻌﺪﻩ ﺑﻤﻨ ٍﻖ .ﻗﺎﻟﻪ ﰲ ﺍﻹﻧﺼﺎﻑ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻮﺿﻮﺀ :ﺑﺎﺏ ﻻ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺒﻮﻝ ﻭﻻ ﻏﺎﺋﻂ ﺇﻻ ﻋﻨﺪ ﺍﻟﺒﻨﺎﺀ ﺑﺮﻗﻢ ).(١٤٤
ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ ﺑﺮﻗﻢ ).(٢٦٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤
ﺑـﺎﺏ ﺍﻟﺴـﻮﺍﻙ ﻭﺳـﻨـﻦ ﺍﻟﻮﺿـﻮﺀ
) (
ﺍﻟﺘ ﺴﻮﻙ ﺑﻌﻮﺩ ﹶﻟﻴﻦ ،ﻣﻨﻖٍ ،ﻏﲑ ﻣﻀِﺮ ،ﻻ ﻳﺘﻔﺘﺖ ،ﻻ ﺑﺈﺻـﺒﻊ ﻭﺧﺮﻗـﺔ *
) (
ﻣﺴﻨﻮﻥﹲ ﻛ ﱠﻞ ﻭﻗﺖ ،ﻟﻐﲑ ﺻﺎﺋﻢ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ * ،ﻣﺘﺄ ﱢﻛﺪ ﻋﻨﺪ ﺻﻼﺓ ،ﻭﺍﻧﺘﺒـﺎﻩ،
ﻭﺗﻐﻴﺮ ﻓ ٍﻢ.
) (
ﻭﻳﺴﺘﺎﻙ ﻋﺮﺿﹰﺎ ﻣﺒﺘﺪﺋﹰﺎ ﲜﺎﻧﺐ ﻓﻤﻪ ﺍﻷﳝﻦ * ،ﻭﻳﺪﻫ ﻦ ِﻏﺒﺎ ،ﻭﻳﻜﺘﺤﻞ ﻭﺗﺮﺍﹰ،
ﻒ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻪ،
ﺨ
ﳋﺘﺎ ﹸﻥ ﻣﺎ ﱂ ﻳ
ﺐ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﺍﻟﻮﺿﻮﺀ ﻣﻊ ﺍﻟ ﱢﺬﻛﹾﺮ ،ﻭﳚﺐ ﺍ ِ ﻭﲡ
ﻭﻳ ﹾﻜﺮﻩ ﺍﻟ ﹶﻘﺰﻉ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﹸﻪ) :ﻻ ﺑﺈﺻﺒﻊ ﺃﻭ ﺧﺮﻗﺔ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﺈﻥ ﺍﺳﺘﺎﻙ ﺑﺈﺻﺒﻌﻪ ﺃﻭ ﲞﺮﻗـﺔ ﻓﻬـﻞ
ﻳﺼﻴﺐ ﺍﻟﺴﻨﺔ؟ ﻋﻠﻰ ﻭﺟﻬﲔ .ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ ﺇﺻﺎﺑﺔ ﺍﻟﺴﻨﺔ ﺑﺎﳋﺮﻗﺔ
ﺴﻨﺔ ﻋﻨﺪ ﻋﺪﻡ
ﻭﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻹﺻﺒﻊ ،ﻭﻗﺎﻝ ﺍﳌﻮﻓﻖ :ﻳﺼﻴﺐ ﺑﻘﺪﺭ ﺇﺯﺍﻟﺘﻪ ﻭﻗﻴﻞ :ﻳﺼﻴﺐ ﺍﻟ
ﺍﻟﺴﻮﺍﻙ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻣﺎ ﻫﻮ ﺑﺒﻌﻴﺪ.
* ﻗﻮﻟـﻪ) :ﻣﺴﻨﻮﻥﹲ ﻛ ﱠﻞ ﻭﻗﺖ ﻟﻐﲑ ﺻﺎﺋﻢ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ( .ﺃﻱ ﻓﻼ ﻳﺴﺘﺤﺐ ،ﻫـﺬﺍ
ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻳﺒﺎﺡ ﳊﺪﻳﺚ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ "ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﻣﺎ ﻻ ﺃﺣﺼﻲ
ﻳﺘﺴﻮﻙ ﻭﻫﻮ ﺻﺎﺋﻢ") .(١ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻭﻋﻨﻪ ﻳﺴﺘﺤﺐ ﻣﻄﻠﻘﺎﹰ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ
ﺍﻟﺪﻳﻦ ﳊﺪﻳﺚ) :ﺧﲑ ﻓﻌﺎﻝ ﺍﻟﺼﺎﺋﻢ ﺍﻟﺴﻮﺍﻙ( ]ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ[.
* ﻗﻮﻟـﻪ) :ﻭﻳﺴﺘﺎﻙ ﻋﺮﺿﹰﺎ ﻣﺒﺘﺪﺋﹰﺎ ﲜﺎﻧﺐ ﻓﻤﻪ ﺍﻷﳝﻦ( ﳊﺪﻳﺚ) :ﻛﺎﻥ ﺍﻟـﻨﱯ
ﻳﻌﺠﺒﻪ ﺍﻟﺘﻴﻤﻦ ﰲ ﺗﻨﻌﻠﻪ ﻭﺗﺮﺟﻠﻪ ﻭﻃﻬﻮﺭﻩ ﻭﺳﻮﺍﻛﻪ ﻭ ﰲ ﺷﺄﻧﻪ ﻛﻠﻪ( .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻗﺎﻝ
ﳊﻠﹾـﻖ
ﺸ ﻖ ﺍﻟﺮﺃﺱ ﺍﻷﳝﻦ ﰲ ﺍﻟﺘﺮﺟﻞ ﻭﺍﻟﻐﺴﻞ ﻭﺍ ﹶ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺒﺪﺍﺀﺓ ﺑ ِ
ﻭﻻ ﻳﻘﺎﻝ :ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻹﺯﺍﻟﺔ ﻓﻴﺒﺪﺃ ﻓﻴﻪ ﺑﺎﻷﻳﺴﺮ ،ﺑﻞ ﻫﻮ ﻣــﻦ ﺑـــﺎﺏ ﺍﻟﻌﺒـﺎﺩﺓ
ﳊﻠﹾﻖ ﻗﺎﻝ ﺍﻟﻨـﻮﻭﻱ :ﻗﺎﻋـﺪﺓ ﺍﻟﺸـﺮﻉ ﻭﺍﻟﺘﺰﻳﻦ ،ﻭﻗـﺪ ﺛﺒﺖ ﺍﻻﺑﺘﺪﺍ ُﺀ ﺑﺎﻟﺸﻖ ﺍﻷﳝ ِﻦ ﰲ ﺍ ﹶ
ﺍﳌﺴﺘﻤﺮﺓ :ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﻴﻤﲔ ﰲ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻜﺮﱘ ﻭﺍﻟﺘـﺰﻳﲔ ،ﻭﻣـﺎ
ﺤﺐ ﻓﻴﻪ ﺍﻟﺘﻴﺎﺳﺮ.
ﻛﺎﻥ ﺑﻀﺪﳘﺎ ﺍﺳﺘ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻮﺿﻮﺀ ،ﺑﺎﺏ ﺍﻟﺘﻴﻤﻦ ﰲ ﺍﻟﻮﺿﻮﺀ ﺑﺮﻗﻢ ) ،(١٦٨ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ ﺍﻟﺘﻴﻤﻦ
ﰲ ﺍﻟﻄﻬﻮﺭ ﻭﻏﲑﻩ ﺑﺮﻗﻢ ).(٢٦٨
٢٥ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﻭﻣِﻦ ﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ ﺍﻟﺴﻮﺍﻙ ،ﻭﻏﺴﻞ ﺍﻟﻜﻔﲔ ﺛﻼﺛﺎﹰ ،ﻭﳚﺐ ﻣﻦ ﻧﻮﻡ ﻟﻴـﻞ
ﺾ ﻟﻮﺿﻮﺀ ،ﻭﺍﻟﺒﺪﺍﺀﺓ ﲟﻀﻤﻀﺔ ،ﰒ ﺍﺳﺘﻨﺸﺎﻕ ،ﻭﺍﳌﺒﺎﻟﻐﺔ ﻓﻴﻬﻤﺎ ﻟﻐﲑ ﺻـﺎﺋﻢ، ﻧﺎﻗ ٍ
ﻭﲣﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ ﺍﻟﻜﺜﻴﻔﺔ ﻭﺍﻷﺻﺎﺑﻊ ،ﻭﺍﻟﺘﻴﺎﻣﻦ ،ﻭﺃﺧﺬ ﻣـﺎﺀ ﺟﺪﻳـﺪ ﻟﻸﺫﻧـﲔ،
ﻭﺍﻟﻐﺴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦
ﺑـﺎﺏ ﻓـﺮﻭﺽ ﺍﻟﻮﺿـﻮﺀ ﻭﺻـﻔﺘﻪ
ﺴﺢ
ﻒ ﻣﻨﻪ -ﻭﻏﺴ ﹸﻞ ﺍﻟﻴﺪﻳﻦ ،ﻭ ﻣ
ﻓﺮﻭﺿﻪ ﺳﺘﺔ :ﻏﺴﻞ ﺍﻟﻮﺟﻪ -ﻭﺍﻟﻔ ﻢ ﻭﺍﻷﻧ
ﺍﻟﺮﺃﺱ ﻭ)ﻣﻨﻪ ﺍﻷﺫﻧﺎﻥ( ،ﻭﻏﺴ ﹸﻞ ﺍﻟ ﺮﺟﻠﲔ ،ﻭﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺍﳌﻮﺍﻻﺓ ﻭﻫـﻲ :ﺃﻥ ﻻ
ﻒ ﺍﻟﺬﻱ ﻗﺒﻠﻪ.ﻳﺆﺧﺮ ﻏﺴﻞ ﻋﻀﻮ ﺣﱴ ﻳﻨﺸ
) ( )(١
ﻭﺍﻟﻨﻴﺔ ﺷﺮﻁ ﻟﻄﻬﺎﺭﺓ ﺍﻷﺣﺪﺍﺙ ﻛﻠﻬﺎ * ،ﻓﻴﻨﻮﻱ ﺭﻓﻊ ﺍﳊﺪﺙ ﺃﻭ ﺍﻟﻄﻬﺎﺭﺓ
ﳌﺎ ﻻ ﻳﺒﺎﺡ ﺇﻻ ﺎ ،ﻓﺈﻥ ﻧﻮﻯ ﻣﺎ ﺗﺴﻦ ﻟـﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻛﻘﺮﺍﺀﺓ ،ﺃﻭ ﲡﺪﻳﺪﹰﺍ ﻣﺴﻨﻮﻧﹰﺎ
ﻼ ﻣﺴﻨﻮﻧﹰﺎ ﺃﺟﺰﺃ ﻋﻦ ﻭﺍﺟﺐ ،ﻭﻛﺬﺍ ﻋﻜﺴﻪ، ﻧﺎﺳﻴﹰﺎ ﺣﺪﺛﻪ ﺍﺭﺗﻔﻊ ،ﻭﺇﻥ ﻧﻮﻯ ﻏﺴ ﹰ
ﻼ ﻓﻨﻮﻯ ﺑﻄﻬﺎﺭﺗﻪ ﺃﺣﺪﻫﺎ ﺍﺭﺗﻔﻊﻭﺇﻥ ﺍﺟﺘﻤﻌﺖ ﺃﺣﺪﺍﺙ ﺗﻮﺟﺐ ﻭﺿﻮﺀﹰﺍ ﺃﻭ ﻏﺴ ﹰ
ﺳﺎﺋﺮﻫﺎ ،ﻭﳚﺐ ﺍﻹﺗﻴﺎﻥ ﺎ ﻋﻨﺪ ﺃﻭﻝ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻄﻬﺎﺭﺓ ،ﻭﻫﻮ ﺍﻟﺘﺴﻤﻴﺔ ،ﻭﺗﺴﻦ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﳝﺴﺢ ﺍﻟﻌﻨﻖ ،ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻻ ﺃﺧﺬﻩ ﻣـﺎ ًﺀ
ﺟﺪﻳﺪﹰﺍ ﻟﻸﺫﻧﲔ ،ﻭﻫﻮ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻏﲑﻩ.
* ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻣﻔﻬﻮﻡ ﻗــﻮﻟـﻪ) :ﻭﺍﻟﻨﻴــ ﹸﺔ ﺷﺮﻁﹲ ﻟﻄﻬـﺎﺭﺓ ﺍﳊـﺪﺙ(
ﺃﻬﻧــﺎ ﻻ ﺗﺸﺘﺮﻁ ﻟﻄﻬﺎﺭﺓ ﺍﳋﺒﺚ ،ﻭﻫﻮ ﺻﺤﻴﺢ ﻭﻫـﻮ ﺍﳌـﺬﻫﺐ ،ﻭﻋﻠﻴـﻪ ﺃﻛﺜـﺮ
ﺍﻷﺻﺤﺎﺏ ،ﻗﺎﻝ :ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﳚﺐ ﻧﻄﻖ ﺎ ﺳﺮﹰﺍ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻗﻮﻟﲔ
ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﻏﲑﻩ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻨﻄﻖ ﺎ ،ﻭﺍﻷﻗﻮﻯ ﻋﺪﻣﻪ ،ﻭﺍﺗﻔﻘﺖ ﺍﻷﺋﻤﺔ ﻋﻠﻰ
ﺃﻧﻪ ﻻ ﻳﺸﺮﻉ ﺍﳉﻬﺮ ﺎ ﻭﻻ ﺗﻜﺮﺍﺭﻫﺎ.
) (١ﻟﻘﻮﻟﻪ ) :ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،٩/١ﻭﻣﺴﻠﻢ ) (١٩٠٧ﻓﻬﻮ ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
٢٧ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺏ ﺫﻛﺮِﻫﺎ ﰲ ﲨﻴﻌﻬـﺎ، ﻋﻨﺪ ﺃﻭﻝ ﻣﺴﻨﻮﻧﺎﺎ ﺇﻥ ﻭِ ﺟ ﺪ ﻗﺒﻞ ﻭﺍﺟﺐٍ ،ﻭﺍﺳﺘﺼﺤﺎ
ﺏ ﺣﻜﻤﻬﺎ. ﻭﳚﺐ ﺍﺳﺘﺼﺤﺎ
ﻭﺻﻔﺔ ﺍﻟﻮﺿﻮﺀ ﺃﻥ ﻳﻨﻮﻱ ،ﰒ ﻳﺴﻤﻲ ،ﻭﻳﻐﺴﻞ ﻛﻔﻴﻪ ﺛﻼﺛﺎﹰ ،ﰒ ﻳﺘﻤﻀـﻤﺾ،
ﺤﻴﻴﻦ
ﻭﻳﺴﺘﻨﺸﻖ ،ﻭﻳﻐﺴﻞ ﻭﺟﻬﻪ ﻣﻦ ﻣﻨﺎﺑﺖ ﺷﻌﺮ ﺍﻟـﺮﺃﺱ ﺇﱃ ﻣﺎ ﺍﳓﺪﺭ ﻣﻦ ﺍﻟﱠﻠ
ﻭﺍﻟ ﱠﺬﻗﹶﻦ ﻃﻮﻻﹰ ،ﻭﻣﻦ ﺍﻷﺫﻥ ﺇﱃ ﺍﻷﺫﻥ ﻋﺮﺿﺎﹰ ،ﻭﻣﺎ ﻓﻴﻪ ﻣـﻦ ﺷـﻌﺮ ﺧﻔﻴـﻒ،
ﻒ ﻣﻊ ﻣﺎ ﺍﺳﺘﺮﺳﻞ ﻣﻨﻪ ،ﰒ ﻳﺪﻳﻪ ﻣﻊ ﺍﳌﺮﻓﻘﲔ ،ﰒ ﳝﺴﺢ ﻛﻞ ﺭﺃﺳﻪ ﻭﺍﻟﻈﱠﺎﻫ ﺮ ﺍﻟﻜﺜﻴ
ﻣﻊ ﺍﻷﺫﻧﲔ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﰒ ﻳﻐﺴﻞ ﺭﺟﻠﻴﻪ ﻣﻊ ﺍﻟﻜﻌﺒﲔ ،ﻭﻳﻐﺴ ﹸﻞ ﺍ َﻷ ﹾﻗ ﹶﻄﻊ ﺑﻘﻴـ ﹶﺔ
ﺱ ﺍﻟ ﻌﻀِ ﺪ ﻣﻨﻪ ،ﰒ ﻳﺮﻓ ﻊ ﺑﺼـ ﺮﻩ ﺇﱃﺴ ﹶﻞ ﺭﺃ
ﺍﳌﻔﺮﻭﺽ ،ﻓﺈﻥ ﻗﹸﻄﻊ ﻣﻦ ﺍ ﹶﳌ ﹾﻔﺼِﻞ ﹶﻏ
ﻒ ﺃﻋﻀﺎﺋﻪ.
ﺍﻟﺴﻤﺎﺀ ،ﻭﻳﻘﻮﻝ ﻣﺎ ﻭﺭﺩ ،ﻭﺗﺒﺎﺡ ﻣﻌﻮﻧﺘﻪ ﻭﺗﻨﺸﻴ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨
ـ ﱠﻔِﻴ ﻦ
ﺑـﺎﺏ ﻣﺴـﺢ ﺍﳋ ُ
ﺙ ﺑﻌﺪ ﻟﹸـ ﺒﺲٍ ،ﻋﻠـﻰ ﳚﻮﺯ ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠﺔ ،ﻭﺍﳌﺴﺎﻓﺮ ﺛﻼﺛﺔ ﺑﻠﻴﺎﻟﻴﻬﺎِ ،ﻣ ﻦ ﺣ ﺪ ٍ
) ( ) (
ﺏ
ﻒ ﻭﺟـﻮﺭ ٍ ﻃﺎﻫﺮٍ ،ﻣﺒﺎﺡٍ ،ﺳﺎﺗ ٍﺮ ﻟﻠﻤﻔﺮﻭﺽ * ،ﻳ ﹾﺜﺒﺖ ﺑﻨﻔﺴﻪ * ،ﻣﻦ ﺧـ
ﺕ ﺫﹸﺅﺍﺑﺔٍ ،ﻭﻋﻠﻰ ﺧﻤﺮ ﻧﺴﺎ ٍﺀﺻﻔﻴ ٍﻖ ﻭﳓﻮﻫِﻤﺎ ،ﻭﻋﻠﻰ ﻋِﻤﺎﻣ ٍﺔ ﻟﺮﺟﻞ ،ﳏﻨﻜ ٍﺔ ﺃﻭ ﺫﺍ ِ
) (
ﻣﺪﺍﺭ ٍﺓ ﲢﺖ ﺣﻠﻮﻗﻬﻦ ،ﰲ ﺣﺪﺙ ﺃﺻﻐﺮ ،ﻭﻋﻠﻰ ﺟﺒﲑ ٍﺓ ﱂ ﺗﺘﺠﺎﻭﺯ ﻗﺪﺭ ﺍﳊﺎﺟﺔ *
ﺢ
-ﻭﻟﻮ )ﰲ( ﹶﺃ ﹾﻛﺒ ﺮ -ﺇﱃ ﺣﻠﱢﻬﺎ ،ﺇﺫﺍ ﹶﻟﺒِﺲ ﺫﻟﻚ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﻄﻬﺎﺭﺓ .ﻭ ﻣ ﻦ ﻣﺴ
ﻚ ﰲ ﺍﺑﺘﺪﺍﺋﻪ ،ﻓ ﻤﺴﺢ ﻣﻘﻴﻢٍ ،ﻭﺇﻥ ﺃﺣـﺪﺙ ﰒ ﰲ ﺳﻔﺮ ﰒ ﺃﻗﺎﻡ ﺃﻭ ﻋ ﹶﻜﺲ ،ﺃﻭ ﺷ
ﺲ ﻭﻻ ﹸﻟﻔﹶﺎﻓﺔﹰ ،ﻭﻻ ﻣﺎ ﻳﺴﻘﻂ ﺢ ﻣﺴﺎﻓﺮ .ﻭﻻ ﳝﺴﺢ ﻗﹶﻼِﻧ ﺴﺤِﻪ ،ﻓﻤﺴ ﺳﺎﻓﺮ ﻗﺒﻞ ﻣ
) (
ﳊﻜﹾﻢﻒ ﻗﺒﻞ ﺍﳊﺪﺙ ﻓﺎ ﹸ ﻣﻦ ﺍﻟﻘﺪﻡ ﺃﻭ ﻳﺮﻯ ﻣﻨﻪ ﺑﻌﻀﻪ * ،ﻓﺈﻥ ﻟﺒﺲ ﺧ ﹼﻔﹰﺎ ﻋﻠﻰ ﺧ
ﻒ ﻣﻦ ﺃﺻﺎﺑﻌﻪ ﺇﱃ ﺳﺎﻗﻪ ،ﺩﻭﻥ ﳋ ﻟﻠ ﹶﻔ ﻮﻗﹶﺎﱐﱢ ،ﻭﳝﺴﺢ ﺃﻛﺜﺮ ﺍﻟﻌﻤﺎﻣﺔ ،ﻭﻇﺎﻫﺮ ﻗﺪﻡ ﺍ ﹸ
ﺾ ﳏ ﱢﻞ ﺍﻟﻔﺮﺽ ﺑﻌﺪ ﺍﳊﺪﺙ ﺃﺳﻔﻠﻪ ﻭ ﻋ ِﻘﺒِﻪ ،ﻭﻋﻠﻰ ﲨﻴ ِﻊ ﺍﳉﺒﲑ ٍﺓ .ﻭﻣﱴ ﻇﻬﺮ ﺑﻌ
ﺖ ﻣ ﺪﺗﻪ ﺍﺳﺘﺄﻧﻒ ﺍﻟﻄﻬﺎﺭﺓ.
ﺃﻭ ﺗ ﻤ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺳﺎﺗﺮ ﻟﻠﻤﻔﺮﻭﺽ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﺍﳌﺴﺢ ﻋﻠـﻰ ﺍﳋﹸـ
ﻒ
ﺨﺮﻕ ﻣﺎ ﺩﺍﻡ ﺍﲰﻪ ﺑﺎﻗﻴﺎﹰ ،ﻭﺍﳌﺸﻲ ﻓﻴﻪ ﳑﻜﻦ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﺍﺧﺘﺎﺭﻩ ﺃﻳﻀـﹰﺎ ﺟـ ﺪﻩ ﺍ ﹸﳌ
ﻕ ﺃﻥ ﻻ ﻳ ﻤﻨ ﻊ ﻣﺘﺎﺑﻌ ﹶﺔ ﺍﳌﺸﻲ.
ﳋ ﺮ ِ
ﻁﺍ ﹶ
ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻟﻜﻦ ﻣﻦ ﺷ ﺮ ِ
* ﻗﻮﻟـﻪ) :ﻳﺜﺒﺖ ﺑﻨﻔﺴﻪ( ،ﺍﺧﺘﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻃﻪ ،ﻭﺟﻮﺍﺯ ﺍﳌﺴﺢ ﻋﻠﻰ
ﻼ ﻋﻨﻪ ،ﻗﺎﻝ :ﻭﺃﻣﺎ ﺍﺷـﺘﺮﺍﻁﻼ ﺃﻭ ﻣﻨﻔﺼ ﹰ ﺴﻴ ٍﺮ ﻳﺸﺪﻩ ﺑﻪ ﻣﺘﺼ ﹰﺍﻟﺰﺭﺑﻮﻝ ﺍﻟﺬﻱ ﻻ ﻳﺜﺒﺖ ﺇﻻ ِﺑ
ﺍﻟﺜﺒﺎﺕ ﺑﻨﻔﺴﻪ ﻓﻼ ﺃﺻﻞ ﻟﻪ ﰲ ﻛﻼﻡ ﺃﲪﺪ.
* ﻗﻮﻟـﻪ) :ﻭﺟﺒﲑﺓ ﱂ ﺗﺘﺠﺎﻭﺯ ﻗﺪﺭ ﺍﳊﺎﺟﺔ( ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺇﺫﺍ ﲡـﺎﻭﺯ ﻗـﺪﺭ
ﺍﳊﺎﺟﺔ ﻧﺰﻋﻪ ﺇﻥ ﱂ ﳜﻒ ﺍﻟﺘﻠﹶﻒ ،ﻓﺈﻥ ﺧﺎﻑ ﺍﻟﺘﻠﻒ ﺳﻘﻂ ﻋﻨﻪ ﺑﻼ ﻧﺰﺍﻉ ،ﻭﻛﺬﺍ ﺇﻥ ﺧﺎﻑ
ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ.
ﻀ ﻪ( ،ﺗﻘﺪﻡ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ،* ﻗﻮﻟـﻪ) :ﻭﻻ ﻣﺎ ﻳﺴﻘﻂ ﻣﻦ ﺍﻟﻘﺪﻡ ﺃﻭ ﻳﺮﻯ ﻣﻨﻪ ﺑﻌ
ﻭﻣﺎﻝ ﺍﺪ ﺇﱃ ﺍﻟﻌﻔﻮ ﻋﻦ ﺧﺮﻕ ﻻ ﳝﻨﻊ ﻣﺘﺎﺑﻌﺔ ﺍﳌﺸﻲ ﻧﻈﺮﹰﺍ ﺇﱃ ﻇﺎﻫﺮ ﺧﻔﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ.
٢٩ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺑـﺎﺏ ﻧـﻮﺍﻗـﺾ ﺍﻟﻮﺿـﻮﺀ
ﻳﻨﻘﺾ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺳﺒﻴﻞ ،ﻭﺧﺎﺭﺝ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﺒﺪﻥ ﺇﻥ ﻛﺎﻥ ﺑﻮ ﹰﻻ ﺃﻭ ﻏﺎﺋﻄﹰﺎ
) (
ﺲﲑ ﻧﻮ ٍﻡ ﻣﻦ ﻗﺎﻋ ٍﺪ ﺃﻭ ﻗﺎﺋ ٍﻢ * ،ﻭﻣ
ﺃﻭ ﻛﺜﲑﹰﺍ ﳒﺴﹰﺎ ﻏﲑﳘﺎ ،ﻭﺯﻭﺍ ﹸﻝ ﺍﻟﻌﻘﻞ ﺇﻻ ﻳﺴ
ﺲ
ﺴﻬﻤﺎ ﻣﻦ ﺧ ﻨﺜﹶﻰ ﻣﺸﻜﻞٍ ،ﻭﳌـ ﹶﺫ ﹶﻛ ٍﺮ ﻣﺘﺼ ٍﻞ ﺃﻭ ﻗﹸﺒٍ ﻞ ﺑ ﹶﻈﻬﺮ ﹶﻛﻔﹼﻪ ﺃﻭ ﺑﻄﻨِﻪ ،ﻭﳌ
) (
ﺫﻛﺮ ﹶﺫ ﹶﻛ ﺮﻩ ﺃﻭ ﺃﻧﺜﻰ ﹸﻗﺒﻠﻬﺎ ﻟﺸﻬﻮ ٍﺓ ﻓﻴﻬﻤﺎ ،ﻭﻣﺴﻪ ﺍﻣﺮﺃ ﹰﺓ ﺑﺸﻬﻮ ٍﺓ ﺃﻭ ﲤﺴﻪ ـﺎ * ،
ﺱ ﺑﺪﻧـ ﻪﺲ ﺷﻌﺮ ﻭﻇﻔ ٍﺮ ﻭﹶﺃﻣﺮﺩ ،ﻭﻻﻣﻊ ﺣﺎﺋﻞ ،ﻭﻻ ﻣﻠﻤﻮ ٍ ﺲ ﺣﻠﻘ ِﺔ ﺩﺑٍ ﺮ ،ﻻ ﻣ ﻭﻣ
) (
ﳉﺰﻭﺭ * ، ﺾ ﻏﺴ ﹸﻞ ﻣﻴﺖٍ ،ﻭﺃﻛ ﹸﻞ ﺍﻟﻠﺤﻢ ﺧﺎﺻ ﹰﺔ ﻣﻦ ﺍ ﹶ ﻭﻟﻮ ﻭﺟﺪ ﻣﻨﻪ ﺷﻬ ﻮ ﹰﺓ .ﻭﻳﻨﻘ
ﻚﰲ ﻼ ﺃﻭﺟﺐ ﻭﺿﻮﺀﹰﺍ ﺇﻻ ﺍﳌﻮﺕ ،ﻭﻣﻦ ﺗﻴﻘﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻭ ﺷ ﻭﻛ ﱡﻞ ﻣﺎ ﺃﻭﺟﺐ ﻏﺴ ﹰ
ﺍﳊﺪﺙ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﺑﲎ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ،ﻓﺈﻥ ﺗﻴﻘﻨﻬﻤﺎ ﻭﺟﻬﻞ ﺍﻟﺴﺎﺑﻖ ﻓﻬﻮ ﺑﻀﺪ ﺣﺎﻟ ِﻪ
ﻑ.
ﺲ ﺍﳌﺼﺤﻒ ،ﻭﺍﻟﺼﻼﺓﹸ ،ﻭﺍﻟﻄﻮﺍ ﺤﺮﻡ ﻋﻠﻰ ﺍﶈﺪﺙ ﻣ ﹶﻗ ﺒ ﹶﻠ ﻬﻤﺎ .ﻭﻳ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺯﻭﺍﻝ ﺍﻟﻌﻘﻞ ﺇﻻ ﻳﺴﲑ ﻧﻮﻡ ﻣﻦ ﻗﺎﻋﺪ ﻭﻗﺎﺋﻢ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨـﻪ ﺃﻥ
ﻧﻮﻡ ﺍﻟﺮﺍﻛﻊ ﻭﺍﻟﺴﺎﺟﺪ ﻻ ﻳﻨﻘﺾ ﻳﺴﲑﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻨﻮﻡ ﻻ ﻳﻨﻘﺾ ﻣﻄﻠﻘﹰﺎ ﺇﻥ
ﻇﻦ ﺑﻘﺎﺀ ﻃﻬﺎﺭﺗﻪ ،ﻭﻫﻮ ﺃﺧﺺ ﻣﻦ ﺭﻭﺍﻳﺔ ﺣﻜﻴﺖ ﻋﻦ ﺃﲪﺪ :ﺃﻥ ﺍﻟﻨﻮﻡ ﻻ ﻳﻨﻘﺾ ﲝﺎﻝ.
* ﻗﻮﻟـﻪ) :ﻭﻣﺴﻪ ﺍﻣﺮﺃﺓ ﺑﺸﻬﻮﺓ ﺃﻭ ﲤﺴﻪ ﺎ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ :ﻻ ﻳﻨﻘﺾ ،ﻗﺎﻝ
ﺲ
ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺧﲑﹰﺍ ﺇﱃ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻮﺿﻮﺀ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺏ ﻣﻦ ﻣ
ﺲ ﺍﳌﺮﺃ ﹶﺓ ﻟﻐﲑ ﺷﻬﻮﺓ ﻓﻬﺬﺍ ﳑﺎ ﻋﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ
ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻣﺮﺩ ﺇﺫﺍ ﻛﺎﻥ ﻟﺸﻬﻮﺓ ،ﻗﺎﻝ :ﺇﺫﺍ ﻣ
ﺐ ﻣﻨﻪ ﺍﻟﻮﺿﻮﺀ ،ﻭﻻ ﻳﺴﺘﺤﺐ ﺍﻟﻮﺿﻮ ُﺀ ﻣﻨﻪ. ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﻮﺟ
* ﻗﻮﻟـﻪ) :ﻭﺃﻛﻞ ﺍﻟﻠﺤﻢ ﺧﺎﺻﺔ ﻣﻦ ﺍﳉﺰﻭﺭ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺃﻛﻞ ﻣﻦ ﻛﺒﺪﻫﺎ
ﺃﻭ ﻃﺤﺎﳍﺎ ﻓﻌﻠﻰ ﻭﺟﻬﲔ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺃﺣﺪﳘﺎ :ﻻ ﻳﻨﻘﺾ ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴـﻪ
ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎﺏ ،ﻭﺍﻟﺜﺎﱐ :ﻳﻨﻘﺾ .ﺍﻧﺘﻬﻰ ،ﻭﺍﺧﺘﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﲨﻴﻊ ﺃﺟﺰﺍﺀ
ﺍﳉﺰﻭﺭ ﺣﻜﻤﻬﺎ ﻭﺍﺣﺪ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺴﺘﺤﺐ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺃﻛﻞ ﳊﻢ ﺍﻹﺑﻞ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠
ﺑـــﺎﺏ ﺍﻟﻐـﺴﻞ
ﺝ ﺍﳌﹶﲏ ﺩﻓﹾﻘﹰﺎ ﺑﻠ ﱠﺬ ٍﺓ ﻻ ﺑﺪﻭﺎ ،ﻣﻦ ﻏﲑ ﻧـﺎﺋ ٍﻢ :ﻭﺇﻥ ﺍﻧﺘﻘـﻞ ﻭﱂ ﻣﻮﺟﺒﻪ ﺧﺮﻭ
) (
ﺝ ﺝ ﺍﻏﺘﺴﻞ ﻟـﻪ * ،ﻓﺈﻥ ﺧﺮﺝ ﺑﻌﺪ ﱂ ﻳ ِﻌﺪﻩ ،ﻭﺗﻐﻴﻴ
ﺐ ﺣﺸﻔ ٍﺔ ﺃﺻﻠﻴ ٍﺔ ﰲ ﹶﻓ ﺮ ٍ ﳜﺮ
ﻼ ﻛﺎﻥ ﺃﻭ ﺩﺑﺮﹰﺍ ﻭﻟﻮ ﻣﻦ ﻴﻤﺔ ﺃﻭ ﻣﻴﺖ ،ﻭﺇﺳﻼ ﻡ ﻛـﺎﻓﺮٍ ،ﻭﻣـﻮﺕ، ﺻﻠ ٍﻲ ﻗﹸﺒ ﹰ
ﹶﺃ
) (
ﻭﺣﻴﺾ ،ﻭِﻧﻔﹶﺎﺱ ،ﻻ ﻭﻻﺩﺓﹲ ﻋﺎﺭﻳﺔﹲ ﻋﻦ ﺩﻡ * .
ﻭﻣﻦ ﻟﺰﻣﻪ ﺍﻟﻐﺴﻞ ﺣﺮﻡ ﻋﻠﻴﻪ ﻗﺮﺍﺀ ﹸﺓ ﺍﻟﻘﺮﺁﻥ ،ﻭﻳ ﻌﺒﺮ ﺍﳌﺴﺠ ﺪ ﳊﺎﺟـﺔٍ ،ﻭﻻ
ﻳ ﹾﻠﺒﺚﹸ ﻓﻴﻪ ﺑﻐﲑ ﻭﺿﻮﺀ.
ﻭﻣﻦ ﻏﹶﺴﻞ ﻣﻴﺘﺎﹰ ،ﺃﻭ ﺃﻓﺎﻕ ﻣﻦ ﺟﻨﻮ ٍﻥ ﺃﻭ ﺇﻏﻤﺎﺀٍ ،ﺑﻼ ﺣﻠـﻢ ،ﺳـ ﻦ ﻟــﻪ
ﺴ ﻤﻲ ،ﻭﻳﻐﺴﻞ ﻛﻔﱠﻴﻪ ﺛﻼﺛﹰﺎ ﻭﻣﺎ ﻟ ﻮﺛﹶﻪ، ﺍﻟﻐﺴ ﹸﻞ .ﻭﺍﻟﻐﺴ ﹸﻞ ﺍﻟﻜﺎﻣ ﹸﻞ :ﺃﻥ ﻳﻨﻮﻱ ،ﰒ ﻳ
ﻼ ﺛﻼﺛـﺎﹰ ،ﻭﻳﺪﻟﻜـﻪ، ﺴﹰ
ﻭﻳﺘﻮﺿﺄ ،ﻭﻳﺤﺜﻲ ﻋﻠﻰ ﺭﺃﺳﻪ ﺛﻼﺛﹰﺎ ﺗ ﺮﻭﻳﻪ ،ﻭﻳ ﻌ ﻢ ﺑﺪﻧﻪ ﻏﹸ
ﻭﻳﺘﻴﺎﻣﻦ ،ﻭﻳﻐﺴﻞ ﻗﺪﻣﻴﻪ ﻣﻜﺎﻧﹰﺎ ﺁ ﺧ ﺮ.
ﺴ ِﻞ ﻣﺮﺓﹰ ،ﻭﻳﺘﻮﺿﺄ ﲟـﺪ، ﺴﻤﻲ ،ﻭﻳﻌﻢ ﺑﺪﻧﻪ ﺑﺎﻟﻐ ﺠ ِﺰﺉ :ﺃﻥ ﻳﻨﻮﻱ ،ﰒ ﻳ
ﻭﺍﳌﹸ
ﻭﻳﻐﺘﺴﻞ ﺑﺼﺎﻉ ،ﻓﺈﻥ ﺃﺳﺒﻎ ﺑﺄﻗ ﱠﻞ ﺃﻭ ﻧﻮﻯ ﺑﻐﺴﻠﻪ ﺍﳊﺪﺛﲔ ﺃﺟﺰﺃ.
ﺐ ﻏﺴ ﹸﻞ ﻓﺮﺟِﻪ ،ﻭﺍﻟﻮﺿﻮ ُﺀ :ﻷﻛ ٍﻞ ﻭﻧﻮﻡ ﻭﻣﻌﺎﻭﺩ ِﺓ ﻭﻁ ٍﺀ. ﻭﻳﺴﻦ ﳉﻨٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺍﻧﺘﻘﻞ ﻭﱂ ﳜﺮﺝ ﺍﻏﺘﺴﻞ ﻟـﻪ( .ﻫﺬﺍ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨـﻪ
ﻻ ﳚﺐ ﺍﻟﻐﺴﻞ ﺣﱴ ﳜﺮﺝ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﻭﻫﻮ ﺍﻟﺼـﺤﻴﺢ ﺇﻥ
ﺷﺎﺀ ﺍﷲ.
* ﻗﻮﻟـﻪ) :ﻻ ﻭﻻﺩﺓ ﻋﺎ ِﺭﻳﺔ ﻋﻦ ﺩﻡ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﺍﻟﻮﻻﺩﺓ ﺍﻟﻌﹶﺎ ِﺭﻳ ِﺔ ﻋﻦ ﺍﻟـﺪﻡ
ﻭﺟﻬﺎﻥ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺃﺣﺪﳘﺎ :ﻻ ﳚﺐ ،ﻭﻫﻮ ﺍﳌﺬﻫﺐ ﺇﱃ ﺃﻥ ﻗـﺎﻝ :ﻭﺍﻟﺜـﺎﱐ:
ﳚﺐ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﰲ ﺍﻟﻜﺎﰲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ،ﻭﺟﺰﻡ ﺑﻪ ﺍﻟﻘﺎﺿـﻲ ﰲ ﺍﳉـﺎﻣﻊ
ﺍﻟﺼﻐﲑ.
٣١ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺑـﺎﺏ ﺍﻟﺘـﻴﻤﻢ
ﺖ ﻧﺎﻓﻠﺔﹲ،ﺖ ﻓﺮﻳﻀﺔ ،ﺃﻭ ﺃﹸﺑﻴﺤ ﻭﻫﻮ ﺑــ ﺪ ﹸﻝ ﻃﻬــﺎﺭﺓ ﺍﳌﺎﺀ .ﺇﺫﺍ ﺩﺧﻞ ﻭﻗ
ﺠﺰﻩ ،ﺃﻭ ﺧﺎﻑ ﺑﺎﺳـﺘﻌﻤﺎﻟﻪ ﺃﻭ ﻭ ﻋ ِﺪ ﻡ ﺍﳌﺎﺀ ،ﺃﻭ ﺯﺍﺩ ﻋﻠﻰ ﲦﻨﻪ ﻛﺜﲑﺍﹰ ،ﺃﻭ ﺑﺜﻤﻦ ﻳ ﻌ ِ
ﺽ ﺃﻭ ﻫﻼ ٍﻙ ﻭﳓـﻮﻩ ﺷـﺮﻉ ﺶ ﺃﻭ ﻣﺮ ٍ ﹶﻃ ﹶﻠﺒِﻪ ﺿﺮ ﺭ ﺑﺪﻧِﻪ ﺃﻭ ﺣ ﺮ ﻣﺘِﻪ ﺃﻭ ﻣﺎﻟِﻪ ﺑﻌﻄ ٍ
ﺍﻟﺘﻴ ﻤﻢ ،ﻭﻣﻦ ﻭﺟﺪ ﻣﺎ ًﺀ ﻳﻜﻔﻲ ﺑﻌﺾ ﹸﻃ ﻬﺮِﻩ ﺗﻴﻤﻢ ﺑﻌﺪ ﺍﺳﺘﻌﻤﺎﻟﻪ ،ﻭﻣـﻦ ﺟـﺮﺡ
ﺗﻴ ﻤ ﻢ ﻟـﻪ ﻭﻏﺴﻞ ﺍﻟﺒﺎﻗﻲ.
ﺐ ﺍﳌﺎﺀ ﰲ ﺭ ﺣﻠِﻪ ﻭﻗﺮﺑﻪ ﻭﺑﺪﻻﻟﺔ ،ﻓﺈﻥ ﻧﺴﻲ ﹸﻗ ﺪ ﺭﺗﻪ ﻋﻠﻴﻪ ﻭﺗـﻴﻤﻢ ﻭﳚﺐ ﻃﻠ
) (
ﹶﺃﻋﺎﺩ ،ﻭﺇﻥ ﻧﻮﻯ ﺑﺘﻴﻤﻤﻪ ﺃﺣﺪﺍﺛﹰﺎ ﺃﻭ ﳒﺎﺳﺔ ﻋﻠﻰ ﺑﺪﻧﻪ ﺗﻀﺮﻩ ﺇﺯﺍﻟﺘﻬﺎ * ،ﺃﻭ ﻋ ِﺪ ﻡ
ﺏﻣﺎ ﻳﺰﻳﻠﻬﺎ ،ﺃﻭ ﺧﺎﻑ ﺑﺮﺩﺍﹰ ،ﺃﻭ ﺣﺒﺲ ﰲ ﻣﺼﺮ ﻓﺘﻴﻤﻢ ،ﺃﻭ ﻋ ِﺪ ﻡ ﺍﳌﺎﺀ ﻭﺍﻟﺘـﺮﺍ
) (
ﺻﻠﻰ ﻭﱂ ﻳﻌِﺪ .ﻭﳚﺐ ﺍﻟﺘﻴﻤﻢ ﺑﺘﺮﺍﺏ ﻃﻬﻮﺭ ﻟـﻪ ﻏﺒﺎﺭ * ،ﱂ ﻳﻐﲑﻩ ﻃﺎﻫﺮ ﻏﲑﻩ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﳒﺎﺳﺔ ﻋﻠﻰ ﺑﺪﻧـﻪ ﺗﻀﺮﻩ ﺇﺯﺍﻟﺘﻬﺎ( ﻗـــﺎﻝ ﰲ ﺍﻹﻧﺼـــﺎﻑ:
ﻭﳚـﻮﺯ ﺍﻟﺘﻴﻤﻢ ﻟﻠﻨﺠﺎﺳﺔ ﻋﻠﻰ ﺟﺮﺡ ﻳﻀﺮﻩ ﺇﺯﺍﻟﺘﻬﺎ ،ﻭﻟﻌﺪﻡ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﺼـﺤﻴﺢ ﻣـﻦ
ﺍﳌﺬﻫﺐ ،ﻭﻫﻲ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﳍﺎ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﺘﻴﻤﻢ
ﻟﻠﻨﺠﺎﺳﺔ ﻋﻠﻰ ﺑﺪﻧﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺜﻼﺛﺔ ﺧﻼﻓﹰﺎ ﻷﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ.
* ﻗﻮﻟـﻪ) :ﻭﳚﺐ ﺍﻟﺘﻴﻤﻢ ﺑﺘﺮﺍﺏ ﻃﻬﻮﺭ ]ﻏﲑ ﻣﺤﺘﺮِﻕ[) (١ﻟـﻪ ﻏﹸﺒﺎﺭ( ،ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟـﻪ :ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺇﻻ ﺑﺘﺮﺍﺏ ﻃﺎﻫﺮ ﻟـﻪ ﻏﺒﺎﺭ ﻳﻌﻠﻖ ﺑﺎﻟﻴـﺪﻳﻦ ،ﻫـﺬﺍ
ﺍﳌﺬﻫﺐ ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻋﻨــﻪ ﳚــﻮﺯ ﺑﺎﻟﺴﺒﺨــﺔ ﻭﺑـــﺎﻟﺮﻣﻞ،
ﻗــﺎﻝ ﰲ ﺍﻻﺧﺘﻴــﺎﺭﺍﺕ :ﻭﳚـﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻐﲑ ﺍﻟﺘﺮﺍﺏ ﻣـﻦ ﺃﺟـﺰﺍﺀ ﺍﻷﺭﺽ ﺇﺫﺍ
ﻟــﻢ ﳚﺪ ﺗﺮﺍﺑﺎﹰ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ،ﻗﺎﻝ :ﻭﻻ ﻳﺴﺘﺤﺐ ﲪ ﹸﻞ ﺍﻟﺘﺮﺍﺏ ﻣﻌﻪ ﻟﻠﺘﻴﻤﻢ ،ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ
ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻧﻘﻞ ﻋﻦ ﺃﲪﺪ.
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﻟﻴﺲ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺸﺮﻭﺣﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﻭ ﻫﻮ ﰲ ﺍﳌﱳ ﺃﻋﻼﻩ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢
) (
ﻭﻓﺮﻭﺿﻪ :ﻣﺴﺢ ﻭﺟﻬﻪ ﻭﻳﺪﻳﻪ ﺇﱃ ﻛﻮﻋﻴﻪ ،ﻭ )ﻛﺬﺍ( ﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺍﳌﻮﺍﻻﺓ *
ﰲ ﺣﺪﺙ ﺃﺻﻐﺮ.
ﻭﺗﺸﺘﺮﻁ ﺍﻟﻨﻴﺔ ﳌﺎ ﻳﺘﻴﻤﻢ ﻟـﻪ ﻣﻦ ﺣﺪﺙ ﺃﻭ ﻏﲑﻩ ،ﻓﺈﻥ ﻧﻮﻯ ﺃﺣﺪﳘﺎ ﱂ ﳚﺰﺋﻪ
) ( ) (
ﺼ ﱢﻞ ﺑﻪ ﻓﺮﺿﹰﺎ * ،ﻭﺇﻥ ﻧﻮﺍﻩ ﺻﻠﱠﻰ ﻋﻦ ﺍﻵﺧﺮ * ،ﻭﺇﻥ ﻧﻮﻯ ﻧﻔ ﹰ
ﻼ ﺃﻭ ﺃﻃﻠﻖ ﱂ ﻳ
ﻛﻞ ﻭﻗﺘﻪ ﻓﺮﻭﺿﹰﺎ ﻭﻧﻮﺍﻓﻞ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻛﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌﻮﺍﻻﺓ( ﺃﻱ ﻣــﻦ ﻓــﺮﻭﺽ ﺍﻟﺘﻴﻤﻢ ﻋﻠـــﻰ
ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻥ ﺣﻜﻢ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌـﻮﺍﻻﺓ
ﻫﻨﺎ ﺣﻜﻤﻬﻤﺎ ﰲ ﺍﻟﻮﺿﻮﺀ ،ﻭﻗﻴﻞ :ﳘﺎ ﻫﻨﺎ ﺳﻨﺔ ،ﻗﺎﻝ ﺍﺪ :ﻗﻴﺎﺱ ﺍﳌـﺬﻫﺐ ﻋﻨـﺪﻱ ﺃﻥ
ﺍﻟﺘﺮﺗﻴﺐ ﻻ ﳚﺐ ﰲ ﺍﻟﺘﻴﻤﻢ ﻭﺇﻥ ﻭﺟﺐ ﰲ ﺍﻟﻮﺿﻮﺀ ،ﻷﻥ ﺑﻄـﻮﻥ ﺍﻷﺻـﺎﺑﻊ ﻻ ﳚـﺐ
ﻣﺴﺤﻬﺎ ﺑﻌﺪ ﺍﻟﻮﺟﻪ ﰲ ﺍﻟﺘﻴﻤﻢ ﺑﺎﻟﻀﺮﺑﺔ ﺍﻟﻮﺍﺣﺪﺓ؛ ﺑﻞ ﻳﻌﺘﻤﺪ ﲟﺴﺤﻬﺎ ﻣﻌﻪ ،ﻭﺍﺧﺘـﺎﺭﻩ ﰲ
ﺍﻟﻔﺎﺋﻖ ،ﻗﺎﻝ ﺍﺑﻦ ﲤﻴﻢ :ﻭﻫﻮ ﺃﻭﱃ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳉﺮﻳﺢ ﺇﺫﺍ ﻛﺎﻥ ﳏﺪِﺛﹰﺎ ﺣـﺪﺛﹰﺎ
ﺃﺻﻐﺮ ﻓﻼ ﻳﻠﺰﻣﻪ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﺮﺗﻴﺐ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻓﻴـــﺼﺢ
ﺃﻥ ﻳﺘﻴﻤﻢ ﺑﻌــﺪ ﻛﻤﺎﻝ ﺍﻟﻮﺿﻮﺀ؛ ﺑﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﻔﺼﻞ ﺑﲔ ﺃﺑﻌﺎﺽ ﺍﻟﻮﺿـﻮﺀ
ﺑﺘﻴﻤﻢ ﺑﺪﻋﺔ.
* ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﻧﻮﻯ ﺃﺣﺪﻫﺎ ﱂ ﳚﺰﺋﻪ ﻋﻦ ﺍﻵﺧﺮ ( ﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ
ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺃﺣﺪﺍﺙ ﻓﺘﺎﺭﺓ ﺗﻜﻮﻥ ﻣﺘﻨﻮﻋﺔ ﻋﻦ ﺃﺳﺒﺎﺏ ﺃﺣﺪ ﺍﳊﺪﺛﲔ ،ﻭﺗﺎﺭﺓ ﻻ ﺗﺘﻨـﻮﻉ،
ﻓﺈﻥ ﺗﻨﻮﻋﺖ ﺃﺳﺒﺎﺏ ﺃﺣﺪﳘﺎ ﻭﻧﻮﻯ ﺑﻌﻀﻬﺎ ﺑﺎﻟﺘﻴﻤﻢ ،ﻓﺈﻥ ﻗﻠﻨﺎ ﰲ ﺍﻟﻮﺿﻮﺀ ﻻ ﳚﺰﺋﻪ ﻋﻤﺎ ﱂ
ﻳﻨﻮﻩ ،ﻓﻬﻨﺎ ﺑﻄﺮﻳﻖ ﺃﻭﱃ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﳚﺰﺉ ﻫﻨﺎﻙ ﺃﺟﺰﺃ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ.
ﺼ ﱢﻞ ﺑﻪ ﻓﺮﺿﹰﺎ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫـﺬﺍ ﻼ ﺃﻭ ﺃﻃﻠﻖ ﱂ ﻳ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻧﻮﻯ ﻧﻔ ﹰ
ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺎﻣﺪ :ﺇﻥ ﻧﻮﻯ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻟﺼﻼﺓ ﻭﺃﻃﻠﻖ،
ﺠﺪ ﻭﻏﲑﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ :ﻭﺍﻟﺘـﻴﻤﻢ ﺟﺎﺯ ﻟـﻪ ﻓﻌ ﹸﻞ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ ،ﻭﺧﺮﺟﻪ ﺍ ﹶﳌ
ﻳﺮﻓﻊ ﺍﳊﺪﺙ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﺃﺑـﻮﺑﻜﺮ ﳏﻤـﺪ
ﺖ ﺍﻟﺼـﻼﺓ ﺍﳉﻮﺯﻱ ،ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳌﺼﺮﻳﺔ :ﺍﻟﺘﻴﻤﻢ ﻟﻮﻗﺖ ﻛﻞ ﺻﻼﺓ ﺇﱃ ﺃﻥ ﻳﺪﺧﻞ ﻭﻗ
ﺍﻷﺧﺮﻯ ،ﻛﻤﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ،ﻭﻫﻮ ﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍﻝ.
٣٣ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﻭﻳﺒﻄﻞ ﺍﻟﺘﻴﻤﻢ ﲞﺮﻭﺝ ﺍﻟﻮﻗﺖ ﻭﲟﺒﻄﻼﺕ ﺍﻟﻮﺿﻮﺀ ،ﻭﺑﻮﺟﻮﺩ ﺍﳌﺎﺀ ﻭﻟـﻮ ﰲ
ﺍﻟﺼﻼﺓ ،ﻻ ﺑﻌﺪﻫﺎ ،ﻭﺍﻟﺘﻴﻤﻢ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﻟﺮﺍﺟﻲ ﺍﳌﺎﺀ ﺃﻭﱃ.
ﻭﺻﻔﺘﻪ :ﺃﻥ ﻳﻨﻮﻱ ،ﰒ ﻳﺴﻤﻲ ،ﻭﻳﻀﺮﺏ ﺍﻟﺘﺮﺍﺏ ﺑﻴﺪﻳﻪ ﻣ ﹶﻔ ﺮ ﺟﺘﻲ ﺍﻷﺻﺎﺑﻊ،
ﺨﻠﱢﻞ ﺃﺻﺎِﺑﻌﻪ.
ﻭﳝﺴﺢ ﻭﺟﻬﻪ ﺑﺒﺎﻃﻨﻬﻤﺎ ﻭﻛﻔﻴﻪ ﺑِﺮﺍ ﺣﺘﻴﻪ ﻭﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤
ﺑـﺎﺏ ﺇﺯﺍﻟـﺔ ﺍﻟﻨﺠﺎﺳـﺔ
ﻳﺠﺰﺉ ﰲ ﹶﻏﺴﻞ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻛﻠﱢﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻏﹶﺴـﻠﺔﹲ ﻭﺍﺣـﺪﺓﹲ
) (
ﺐﺗﺬﻫﺐ ﺑﻌﲔ ﺍﻟﻨﺠﺎﺳﺔ ،ﻭﻋﻠﻰ ﻏﲑﻫﺎ ﺳ ﺒﻊ * ﺇﺣﺪﺍﻫﺎ ﺑﺎﻟﺘﺮﺍﺏ ﰲ ﳒﺎﺳﺔ ﻛﻠ ٍ
ﺉ ﻋﻦ ﺍﻟﺘﺮﺍﺏ ﺃﺷﻨﺎﻥﹲ ﻭﳓﻮﻩ ،ﻭﰲ ﳒﺎﺳﺔ ﻏﲑﳘﺎ ﺳ ﺒﻊ ﺑﻼ ﺗﺮﺍﺏ،
ﻭ ِﺧ ﻨﺰِﻳﺮٍ ،ﻭﳚﺰ
) (
ﳋﻤﺮﺓ، ﻚ ﻭﻻ ﺍﺳﺘﺤﺎﻟ ٍﺔ * ﻏـ
ﲑﺍ ﹶ ﺢ ﻭﻻ ﺩﹾﻟ ٍ
ﺲ ﻭﻻ ﺭﻳ ٍ
ﻭﻻ ﻳ ﹾﻄﻬﺮ ﻣﺘﻨﺠﺲ ﺑﺸﻤ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻋﻠﻰ ﻏﲑﻫﺎ ﺳ ﺒﻊ ،(ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﺳـﺎﺋﺮ ﺍﻟﻨﺠﺎﺳـﺎﺕ ﺛـﻼ ﹸ
ﺙ
ﺴﻠﹸﻬﺎ ﺳﺒﻌﺎﹰ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺛﻼﺛﺎﹰ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺗﻜﹶﺎﹶﺛﺮ ﺑﺎﳌﺎﺀ ،ﻳﻌﲏ ﺣـﱴ
ﺭﻭﺍﻳﺎﺕ ﺇﺣﺪﺍﻫﻦ :ﳚﺐ ﹶﻏ
ﲔ ﺍﻟﻨﺠﺎﺳﺔ ،ﺍﺧﺘﺎﺭﻫﺎ ﰲ ﺍﳌﻐﲏ ،ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﰲ ﺩﻡ ﺍﳊﻴﺾ ) :ﻓﻠﺘﻘﺮﺻﻪ ﰒ
ﺗﺬﻫﺐ ﻋ
ﻟﺘﻨﻀﺤﻪ ﺑﺎﳌﺎﺀ( ،ﻗﻠﺖ :ﺍﻷﻗﺮﺏ ﺍﻟﺜﻼﺙ؛ ﻷﻥ ﺍﻟﻨﱯ ﺃﻣﺮ ﺑﺎﻟﺘﺜﻠﻴﺚ ﻋﻨﺪ ﺗﻮﻫﻢ ﺍﻟﻨﺠﺎﺳﺔ
ﻟﻠﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻨﻮﻡ ،ﻓﻌﻨﺪ ﺗﻴﻘﱡﻨِﻬﺎ ﺃﻭﱃ ،ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ﺑﻌﻀﻬﻢ) :ﺃﹸﻣﺮﻧﺎ ﺑ ﻐﺴـﻞ
ﺱ ﺳﺒﻌﹰﺎ() (١ﻓﻼ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ.
ﺍﻷﳒﺎ ِ
ﺢ ﻭﻻ ﺩﻟﹾﻚ ﻭﻻ ﺍﺳﺘﺤﺎﻟ ٍﺔ( ،ﻗـﺎﻝ
ﺲ ﻭﻻ ﺭﻳ ٍ
ﻗﻮﻟـﻪ) :ﻭﻻ ﻳ ﹾﻄﻬﺮ ﻣﺘﻨﺠﺲ ﺑﺸﻤ ٍ *
ﻑ ﺃﻳﻀـﺎﹰ،
ﺲ ﻭﻻ ﺭﻳ ٍﺢ ﻭﻻ ﲜﻔﺎ ٍﺽ ﺍﻟﻨﺠﺴ ﹸﺔ ﺑﺸﻤ ٍ
ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟـﻪ ﻭﻻ ﺗﻄﻬﺮ ﺍﻷﺭ
ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﻴﻞ :ﻳﻄﻬﺮ ﰲ ﺍﻟﻜﻞ ،ﺍﺧﺘﺎﺭﻩ ﺍﺪ ﰲ ﺷﺮﺣﻪ،
ﻭﺻﺎﺣﺐ ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ،ﻭﺍﻟﻔﺎﺋﻖ ﻭﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﻏﲑﻫﻢ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ:
ﻭﺇﺫﺍ ﺗﻨﺠﺲ ﻣــﺎ ﻳﻀﺮﻩ ﺍﻟﻐﺴﻞ ﻛﺜﻴﺎﺏ ﺍﳊــﺮﻳﺮ ﻭﺍﻟ ﻮﺭﻕ ﻭﻏﲑ ﺫﻟﻚ ﺃﺟـــﺰﺃ
ﻒ ﻭ ﺍﳌﺮﺁ ِﺓ ﻭ ﳓﻮِﳘـﺎ
ﻣﺴﺤﻪ ﰲ ﺃﻇﻬﺮ ﻗﻮﻟﹶﻲ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭ ﺗﻄ ﻬ ﺮ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺼﻘﻴﻠﺔ ﻛﺎﻟﺴﻴ ِ
ﺇﺫﺍ ﺗﻨﺠﺴﺖ ﺑﺎﳌﺴ ِﺢ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻧﻘﻞ ﻋﻦ ﺃﲪﺪ ﻣﺜﻠﹸﻪ ﰲ ﺍﻟﺴﻜﲔ
ﻚ ﺑﺎﻷﺭﺽ ﺇﺫﺍ ﺃﺻﺎﺑﻪ ﳒﺎﺳﺔ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋـﻦ = ﰲ ﺩﻡ ﺍﻟﺬﺑﻴﺤﺔ ،ﻭﻳﻄﻬﺮ ﺍﻟﻨ ﻌ ﹸﻞ ﺑﺎﻟ ﺪﹾﻟ ٍ
) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺿﻌﻴﻒ ﺑﺮﻗﻢ ) (٢٤٧ﻭﺍﻧﻈﺮ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﱐ ﺭﻗﻢ).(١٦٣
٣٥ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺖ ﺃﻭ ﺗﻨﺠﺲ ﺩ ﻫﻦ ﻣﺎﺋﻊ ﱂ ﻳ ﹾﻄﻬﺮ)*( ،ﻭﺇﻥ ﺧﻔﻲ ﻣﻮﺿ ﻊ ﳒﺎﺳـ ٍﺔ ﻣـﻦ
ﻓﺈﻥ ﺧﻠﱢﻠ
ﺴ ﹶﻞ ﺣﱴ ﻳﺠﺰﻡ ﺑﺰﻭﺍﻟﻪ.
(*) ﺍﻟﺜﻮﺏ ﺃﻭ ﻏﲑﻩ ﻏﹸ ِ
ـــــــــــــــــــــــــــــــــــ
=ﺃﲪﺪ ،ﻭﺫﻳ ﹸﻞ ﺍﳌﺮﺃﺓ ﻳﻄﻬ ﺮ ﲟﺮﻭﺭﻩ ﻋﻠﻰ ﻃﺎﻫ ٍﺮ ﻳﺰﻳﻞ ﺍﻟﻨﺠﺎﺳـﺔ ،ﻭﺗﻄﻬـﺮ ﺍﻟﻨﺠﺎﺳـﺔ
ﺑﺎﻻﺳﺘﺤﺎﻟﺔ -ﺇﱃ ﺃﻥ ﻗﺎﻝ -ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ :ﺑﺄﻥ ﺍﻟﻨﺠﺎﺳﺔ ،ﻻ ﺗﻄﻬﺮ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ ،ﻓﻴﻌﻔﹶﻰ ﻣﻦ
ﺸﻖ ﺍﻻﺣﺘﺮﺍ ﺯ ﻋﻨﻪ ﻛﺎﻟﺪﺧﺎﻥ ﻭﺍﻟﻐﺒﺎﺭ ﺍﳌﺴﺘﺤﻴﻞ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻛﻤﺎ ﻳﻌﻔﻰ ﻋﻤﺎ ﺫﻟﻚ ﻋﻤﺎ ﻳ
ﻳﺸﻖ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻪ ﻣﻦ ﻃﲔ ﺍﻟﺸﻮﺍﺭﻉ ﻭﻏﺒﺎﺭﻫﺎ ،ﻭﺇﻥ ﻗﻴﻞ :ﺇﻧﻪ ﳒﺲ ،ﻓﺈﻧﻪ ﻳﻌﻔﹶـﻰ ﻋﻨـﻪ
ﻋﻠﻰ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ ،ﻭﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﳒﺲ ﻭﱂ ﻳﻌﻒ ﻋﻤﺎ ﻳﺸﻖ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻪ ،ﻓﻘﻮﻟــﻪ
ﺴ ﺮ ِﺟﻴﻦ ﻭﳓﻮﻩ ،ﻭﱂ ﳝﻜﻦ ﺍﻟﺘﺤﺮﺯ ﻋﻨﻪ ﻋﻔﻲ ﻋﻨﻪ،
ﺃﺿﻌﻒ ﺍﻷﻗﻮﺍﻝ ،ﻭﻣﺎ ﺗﻄﺎﻳﺮ ﻣﻦ ﻏﺒﺎﺭ ﺍﻟ
ﻭﺗﻄﻬﺮ ﺍﻷﺭﺽ ﺍﻟﻨﺠﺴﺔ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﺇﺫﺍ ﱂ ﻳﺒ ﻖ ﺃﺛ ﺮ ﺍﻟﻨﺠﺎﺳﺔ ،ﻭﻫـﻮ ﻣـﺬﻫﺐ ﺃﰊ
ﺣﻨﻴﻔﺔ ،ﻟﻜﻦ ﻻ ﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﻋﻠﻴﻬﺎ ﺑﻞ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻭﻟـﻮ ﱂ ﺗ ﻐﺴـﻞﹾ،
ﻭﻳﻄﻬﺮ ﻏﲑﻫﺎ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﺮﻳﺢ ﺃﻳﻀﺎﹰ ،ﻭﻫﻮ ﻗﻮ ﹲﻝ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﻧﺺ ﻋﻠﻴﻪ ﰲ ﺣﺒﻞ
ﺍﻟﻐﺴﺎﻝ ﻭﺗﻜﻔﻲ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﺑﺈﺯﺍﻟﺔ ﳒﺎﺳﺔ ﺍﳌﺬﻱ ﺃﻭ ﻏﲑﻩ ،ﻭﻫﻮ ﻗﻮﻝ ﰲ ﻣﺬﻫﺐ ﺃﲪـﺪ،
ﻭﺭﻭﺍﻳﺔ ﻋﻨﻪ ﰲ ﺍﳌﺬﻱ ،اﻧﺘﻬﻰ ﻣﻠﺨﱠﺼًﺎ.
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺗﻨﺠﺲ ﺩﻫﻦ ﻣﺎﺋﻊ ﱂ ﻳﻄﻬﺮ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺗﻄﻬـﺮ ﺍﻷﺩﻫـﺎﻥ
ﺍﳌﺘﻨﺠﺴﺔ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ :ﻳﻄﻬﺮ ﺑﺎﻟﻐﺴﻞ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﺄﺗﻰ ﻏﺴﻠﻪ.
ﺉ ﹶﻓ ﺮﻙ ﻳﺎﺑﺴﻪ ،ﻭﰲ ﺭﻃﻮﺑﺔ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭ ﻣِﻨ ﻲ ﺍﻵﺩﻣﻲ ﻃﺎﻫﺮ ،ﻭﻋﻨﻪ ﺃﻧﻪ ﳒﺲ ،ﻭﳚﺰ
ﻓﺮﺝ ﺍﳌﺮﺃﺓ ﺭﻭﺍﻳﺘﺎﻥ .ﻭﺳﺒﺎﻉ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﻄﲑ ﻭﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ﺍﻷﻫﻠﻲ ﳒﺴﺔ ،ﻭﻋﻨﻪ
ﺃﻬﻧﺎ ﻃﺎﻫﺮﺓ ،ﻭﺳﺆﺭ ﺍﳍﺮﺓ ﻭﻣﺎ ﺩﻭﻬﻧﺎ ﰲ ﺍﳋﻠﻘﺔ ﻃﺎﻫﺮ.
ﳉﻴـﻒ ،ﻓـﻼ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻧﻘﻞ ﻋﻦ ﺃﲪﺪ ﰲ ﺟﻮﺍﺭﺡ ﺍﻟﻄﲑ ﺇﺫﺍ ﺃﻛﻠـﺖ ﺍ ِ
ﻳﻌﺠﺒﲏ ﻋ ﺮﻗﹸﻬﺎ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺮﻫﻪ؛ ﻷﻛﻠﻬﺎ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻘﻂ ،ﻭﻫﻮ ﺃﻭﱃ ،ﻭﻻ ﻓـﺮﻕ ﰲ
ﺍﻟﻜﺮﺍﻫﺔ ﺑﲔ ﺟـﻮﺍﺭﺡ ﺍﻟﻄﲑ ﻭﻏﲑﻫﺎ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻳﺄﻛﻞ ﺍﳉﻴﻒ ﺃﻡ ﻻ ،ﻭﺇﺫﺍ ﺷﻚ ﰲ=
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦
ﻭﻳﻄﻬﺮ ﺑﻮﻝ ﻏﻼﻡ ﱂ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ ﺑﻨﻀﺤﻪ ،ﻭﻳﻌﻔﻰ ﰲ ﻏﲑ ﻣﺎﺋﻊ ﻭﻣﻄﻌـﻮﻡ
ﻋﻦ ﻳﺴﲑ ﺩﻡ ﳒﺲ ﻣﻦ ﺣﻴﻮﺍﻥ ﻃﺎﻫﺮ ،ﻭﻋﻦ ﺃﺛﺮ ﺍﺳﺘﺠﻤﺎﺭ )ﲟﺤﻠﻪ( ،ﻭﻻ ﻳﻨﺠﺲ
ﺍﻵﺩﻣﻲ ﺑﺎﳌﻮﺕ ،ﻭﻻ ﻣﺎ ﻻ ﻧﻔﺲ ﻟـﻪ ﺳﺎﺋﻠﺔ ﻣﺘﻮﻟﺪ ﻣﻦ ﻃﺎﻫﺮ ،ﻭﺑﻮﻝ ﻣﺎ ﻳﺆﻛﻞ
ﲏ ﺍﻵﺩﻣﻲ ﻭﺭﻃﻮﺑﺔ ﻓﺮﺝ ﺍﳌﺮﺃﺓ ،ﻭﺳﺆﺭ ﺍﳍﺮﺓ ﻭﻣﺎ
ﳊﻤﻪ ﻭﺭﻭﺛﻪ ﻭﻣﻨﻴﻪ ﻃﺎﻫﺮ ،ﻭﻣ
ﺩﻭﺎ ﻃﺎﻫﺮ ،ﻭﺳﺒﺎﻉ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﻄﲑ ﻭﺍﳊﻤﺎﺭ ﺍﻷﻫﻠﻲ -ﻭﺍﻟﺒﻐﻞ ﻣﻨﻪ -ﳒﺴﺔ.
ـــــــــــــــــــــــــــــــــــ
ﺙ ﻣﺎ ﻳﺆﻛﻞ ﳊﻤﻪ ﺃﻭ ﻻ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﰲ ﻣـﺬﻫﺐ ﺃﲪـﺪ =ﺍﻟ ﺮ ﻭﺛﹶﺔ ﻫﻞ ﻫﻲ ﻣﻦ ﺭ ﻭ ِ
ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺭﻭﺍﺙ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻻ ﻣﺎ ﺍﺳﺘﺜﲏ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﺃﻭ ﺍﻟﻨﺠﺎﺳـﺔ
ﺇﻻ ﻣﺎ ﺍﺳﺘﺜﲏ .ﻭﺑﻮﻝ ﻣﺎ ﺃﻛﻞ ﳊﻤﻪ ﻭﺭﻭﺛﻪ ﻃﺎﻫﺮ ﱂ ﻳﺬﻫﺐ ﺃﺣـﺪ ﻣـﻦ ﺍﻟﺼـﺤﺎﺑﺔ ﺇﱃ
ﺙ ﻻ ﺳﻠﻒ ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ. ﺤ ﺪ ﹲ
ﺗﻨﺠﺴﻪ؛ ﺑﻞ ﺍﻟﻘﻮﻝ ﺑﻨﺠﺎﺳﺘﻪ ﻗﻮﻝ ﻣ
ﻭﻻ ﳚﺐ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻣﻦ ﺍﳌﺬﻱ ﻭﺍﻟﻘﻴﺢ ﻭﺍﻟﺼﺪﻳﺪ ،ﻭﱂ ﻳﻘﻢ ﺩﻟﻴـﻞ ﻋﻠـﻰ
ﳒﺎﺳﺘﻪ ،ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻃﻬﺎﺭﺗﻪ ،ﻭﺍﻷﻗﻮﻯ ﰲ ﺍﳌـﺬﻱ ﺃﻧـﻪ
ﳚﺰﺉ ﻓﻴﻪ ﺍﻟﻨﻀﺢ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻳﺪ ﺍﻟﺼﱯ ﺇﺫﺍ ﺃﺩﺧﻠﻬﺎ ﰲ ﺍﻹﻧﺎﺀ ﻓﺈﻧـﻪ
ﻳﻜﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺬﻱ ﻓﻴﻪ ،ﻭﻳﻌﻔﻰ ﻋﻦ ﻳﺴﲑ ﺍﻟﻨﺠﺎﺳﺔ ﺣﱴ ﺑﻌﺮ ﻓﺄﺭﺓ ﳓﻮﻫﺎ ﰲ ﺍﻷﻃﻌﻤـﺔ
ﻭﻏﲑﻫﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﺇﺫﺍ ﺃﻛﻠﺖ ﺍﳍﺮﺓ ﻓﺄﺭﺓ ﻭﳓﻮﻫﺎ؛ ﻓﺈﺫﺍ ﻃﺎﻝ ﺍﻟﻔﺼـﻞ
ﻃﻬﺮ ﻓﻤﻬﺎ ﺑﺮﻳﻘﻬﺎ ﻷﺟﻞ ﺍﳊﺎﺟﺔ ،ﻭﻫﺬﺍ ﺃﻗﻮﻯ ﺍﻷﻗﻮﺍﻝ ،ﻭﺍﺧﺘﺎﺭﻩ ﻃﺎﺋﻔﺔ ﻣـﻦ ﺃﺻـﺤﺎﺏ
ﺃﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻛﺬﻟﻚ ﺃﻓﻮﺍﻩ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﷲ ﺃﻋﻠﻢ.
٣٧ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
ﺑـﺎﺏ ﺍﳊـﻴﺾ
) ( ) (
ﻻ ﺣﻴﺾ ﻗﺒﻞ ﺗﺴﻊ ﺳﻨﲔ ،ﻭﻻ ﺑﻌﺪ ﲬﺴﲔ * ،ﻭﻻ ﻣﻊ ﺣ ﻤ ٍﻞ * .ﻭﺃﻗﻠﱡﻪ
) (
ﻳﻮﻡ ﻭﻟﻴﻠﺔﹲ * ،ﻭﺃﻛﺜﺮﻩ ﲬﺴ ﹶﺔ ﻋﺸﺮ ،ﻭﻏﺎﻟﺒﻪ ﺳﺖ ﺃﻭ ﺳﺒﻊ ،ﻭﺃﻗ ﱡﻞ ﻃﹸﻬـ ٍﺮ ﺑـﲔ
ﺣﻴﻀﺘﲔ ﺛﻼﺛ ﹶﺔ ﻋﺸﺮ ،ﻭﻻ ﺣ ﺪ ﻷﻛﺜﺮﻩ ،ﻭﺗﻘﻀﻲ ﺍﳊﺎﺋﺾ ﺍﻟﺼﻮ ﻡ ﻻ ﺍﻟﺼـﻼﺓﹶ،
ﺤﺮﻣﺎﻥ ،ﻭﳛــﺮ ﻡ ﻭﻃــﺆﻫــﺎ ﰲ ﺍﻟﻔــﺮﺝ، ﺼﺤﺎﻥ ﻣﻨﻬﺎ ﺑﻞ ﻳ
ﻭﻻ ﻳ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ ) :ﻭﻻ ﺑﻌﺪ ﲬﺴﲔ ( ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻫ ﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ :
ﺃﻛﺜﺮﻩ ﺳﺘﻮﻥ ،ﻭﻋﻨﻪ :ﺑﻌﺪ ﺍﳋﻤﺴﲔ ﺣﻴﺾ ﺇﻥ ﺗﻜﺮﺭ ،ﻗـﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ :
ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ .
ﻗﻮﻟـﻪ) :ﻭﻻ ﻣﻊ ﲪﻞ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻗﻮﻟـﻪ :ﻭﺍﳊﺎﻣﻞ ﻻ ﲢﻴﺾ .ﻫـﺬﺍ *
ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﻄﻊ ﺑﻪ ﻛﺜﲑ ﻣﻨﻬﻢ ،ﻭﻋﻨﻪ :ﺃﻬﻧﺎ ﲢﻴﺾ ،ﺫﻛﺮﻫـﺎ
ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﺻﺎﺣﺐ ﺍﻟﻔﺎﺋﻖ ،ﻗﺎﻝ ﰲ ﺍﻟﻔـﺮﻭﻉ:
ﻭﻫﻮ ﺃﻇﻬﺮ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺪ ﻭﺟﺪ ﰲ ﺯﻣﺎﻧﻨﺎ ﻭﻏﲑﻩ ﺃﻬﻧﺎ ﲢـﻴﺾ
ﻣﻘﺪﺍﺭ ﺣﻴﻀﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﻳﺘﻜﺮﺭ ﰲ ﻛﻞ ﺷﻬﺮ ﻋﻠﻰ ﺻﻔﺔ ﺣﻴﻀـﻬﺎ ،ﻭﻗـﺪ ﺭﻭﻱ ﺃﻥ
ﺇﺳﺤﺎﻕ ﻧﺎﻇﺮ ﺃﲪﺪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺃﻧﻪ ﺭﺟﻊ ﺇﱃ ﻗﻮﻝ ﺇﺳﺤﺎﻕ .ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ،اﻧﺘﻬﻰ.
ﻗﻮﻟـﻪ) :ﻭﺃﻗﻠﻪ ﻳﻮﻡ ﻭﻟﻴﻠﺔ( ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ :ﻳﻮﻡ ،ﺍﺧﺘﺎﺭﻩ *
ﺃﺑﻮ ﺑﻜﺮ ،ﻭﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﻧﻪ ﻻ ﻳﺘﻘﺪﺭ ﺃﻗﻞ ﺍﳊﻴﺾ ﻭﻻ ﺃﻛﺜﺮﻩ؛ ﺑﻞ ﻛﻠﻤﺎ ﺍﺳﺘﻘﺮ
ﻋﺎﺩﺓ ﻟﻠﻤﺮﺃﺓ ﻓﻬﻮ ﺣﻴﺾ ،ﻭﺇﻥ ﻧﻘﺺ ﻋﻦ ﻳﻮﻡ ﺃﻭ ﺯﺍﺩ ﻋﻦ ﺍﳋﻤﺴﺔ ﻋﺸﺮ ﺃﻭ ﺍﻟﺴﺒﻌﺔ ﻋﺸﺮ
ﺼ ﺮ ﻣﺴﺘﺤﺎﺿﺔ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺣ ﺪ ﻷﻗ ﱢﻞ ِﺳ ﻦ ﲢﻴﺾ ﻓﻴﻪ ﺍﳌـﺮﺃﺓ ﻭﻻ
ﻣﺎ ﱂ ﺗ ِ
ﻷﻛﺜﺮﻩ ،ﻭﻻ ﻷﻗﻞ ﺍﻟﻄﱡﻬﺮ ﺑﲔ ﺍﳊﻴﻀﺘﲔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨
) (
ﻓﺈﻥ ﻓﻌﻞ ﻓﻌﻠﻴﻪ ﺩﻳﻨﺎﺭ ﺃﻭ ﻧﺼﻔﹸﻪ ﻛﻔﱠﺎﺭﺓ ،ﻭﻳﺴﺘﻤﺘﻊ ﻣﻨﻬﺎ ﲟﺎ ﺩﻭﻧﻪ * ،ﻭﺇﺫﺍ ﺍﻧﻘﻄﻊ
ﲑ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻄﻼﻕ.
ﺢﻏ
ﺍﻟﺪ ﻡ ﻭﱂ ﺗﻐﺘﺴ ﹾﻞ ﱂ ﻳﺒ
) (
ﻭﺍﹸﳌ ﺒﺘﺪﹶﺃ ﹸﺓ ﲡﻠﺲ ﹶﺃﹶﻗﱠﻠﻪ ﰒ ﺗﻐﺘﺴﻞ ﻭﺗﺼﻠﱢﻲ * ،ﻓﺈﻥ ﺍﻧﻘﻄﻊ ﻷﻛﺜﺮﻩ ﻓﻤﺎ ﺩﻭﻥ
ﺖ ﺇﺫﺍ ﺍﻧﻘ ﹶﻄﻊ ،ﻓﺈﻥ ﺗﻜﺮﺭ ﺛﻼﺛﹰﺎ ﻓﺤﻴﺾ ،ﻭﺗﻘﻀﻲ ﻣﺎ ﻭﺟﺐ ﻓﻴﻪ ،ﻭﺇﻥ ﻋﺒ ﺮ ﺍﻏﺘﺴﻠ
ﺾ ﺩﻣﻬﺎ ﺃﲪﺮ ﻭﺑﻌﻀﻪ ﺃﺳﻮﺩ ﻭﱂ ﻳ ﻌﺒ ﺮ ﺃﻛﺜﺮﻩ ﻭﱂ
ﺃﻛﺜﺮﻩ ﻓﻤﺴﺘﺤﺎﺿﺔﹲ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻌ
ﺺ ﻋﻦ ﺃﻗﻠﱢﻪ ﻓﻬﻮ ﺣﻴﻀﻬﺎ :ﲡﻠﺴﻪ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ ،ﻭﺍﻷﲪ ﺮ ﺍﺳﺘﺤﺎﺿﺔﹲ ،ﻭﺇﻥ ﻳ ﻨ ﹸﻘ
ﱂ ﻳﻜﻦ ﺩﻣﻬﺎ ﻣﺘﻤﻴﺰﹰﺍ ﺟﻠﺴﺖ ﻏﺎﻟﺐ ﺍﳊﻴﺾ ﻣﻦ ﻛﻞ ﺷﻬﺮ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳﺴﺘﻤﺘﻊ ﻣﻨﻬﺎ ﲟﺎ ﺩﻭﻧﻪ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻗﻮﻟﻪ :ﻭﳚﻮﺯ ﺃﻥ ﻳﺴﺘﻤﺘﻊ
ﻣﻦ ﺍﳊﺎﺋﺾ ﲟﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ :ﺍﻻﺳﺘﻤﺘﺎﻉ ﲟﺎ ﺑﲔ
ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ،ﻭﻗﻄﻊ ﺍﻷﺯﺟﻲ ﰲ ﻬﻧﺎﻳﺘﻪ ﺑﺄﻧﻪ ﺇﺫﺍ ﱂ ﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﺮ ﻡ ﻋﻠﻴﻪ؛ ﻟـﺌﻼ
ﻳﻜﻮﻥ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﻣﻮﺍﻗﻌﺔ ﺍﶈﻈﻮﺭ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳛﺮ ﻡ ﻭﻁﺀ ﺍﳊﺎﺋﺾ ،ﻓﺈﻥ ﻭﻃﺊ ﰲ ﺍﻟﻔﺮﺝ ﻓﻌﻠﻴﻪ ﺩﻳﻨﺎﺭ ﻛﻔﺎﺭﺓ،
ﻭﻳﻌﺘﱪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺮﻭﺑﺎﹰ ،ﻭﺇﺫﺍ ﺗﻜﺮﺭ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﻮﻁﺀ ﰲ ﺍﻟﻔﺮﺝ ﻭﱂ ﻳﱰﺟـ ﺮ ﻓـﺮﻕ
ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﻗﻠﻨﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻃﺌﻬﺎ ﰲ ﺍﻟﺪﺑﺮ ﻭﱂ ﻳﱰﺟﺮ.
* ﻗﻮﻟــﻪ) :ﻭﺍﳌﹸ ﺒﺘ ﺪﹶﺃﺓﹸ ﲡﻠﺲ ﺃﻗﻠﱠﻪ ﰒ ﺗﻐﺘﺴﻞ ﻭﺗﺼﻠﻲ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺃﻋﻠـﻢ
ﺃﻥ ﺍﳌﺒﺘﺪﺃﺓ ﺇﺫﺍ ﺍﺑﺘﺪﺃﺕ ﺑﺪﻡ ﺃﺳﻮﺩ ﺟﻠﺴﺘﻪ ،ﻭﺇﻥ ﺍﺑﺘﺪﺃﺕ ﺑﺪﻡ ﺃﲪﺮ ﻓﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ
ﺃﻧﻪ ﻛﺎﻷﺳﻮﺩ ﻭﻗﻴﻞ :ﻻ ﲡﻠﺲ ﻟﻠﺪﻡ ﺍﻷﲪﺮ ﺇﺫﺍ ﺭﺃﺗﻪ ﻭﺇﻥ ﺟﻠﺴﻨﺎﻫﺎ ﺍﻷﺳﻮﺩ ،ﻭﻗﻴﻞ :ﺣﻜﻤﻪ
ﺣﻜ ﻢ ﺍﻟﺪ ِﻡ ﺍﻷﺳﻮﺩِ ،ﻭﻫﻮ ﺍﳌﺬﻫﺐ .ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎﹰ ،ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ :ﺭﻭﻯ ﺻﺎﱀ ﻗﺎﻝ :ﻗﺎﻝ
ﺃﰊ :ﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺍﻟﺪﻡ ﺑﺎﳌﺮﺃﺓ ﺗﻘﻌ ﺪ ﺳﺘ ﹶﺔ ﺃﻳﺎﻡ ﺃﻭ ﺳﺒﻌ ﹶﺔ ﺃﻳﺎﻡ ،ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﺎ ﲡﻠﺴﻪ ﺍﻟﻨﺴـﺎ ُﺀ
ﻋﻠﻰ ﺣﺪﻳﺚ ﺣ ﻤﻨﺔﹶ ،ﻭﻋﻨﻪ :ﺃﻬﻧﺎ ﲡﻠﺲ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﱂ ﳚﺎﻭﺯ ﺃﻛﺜﺮ ﺍﳊﻴﺾ ،ﻭﻗﺎﻝ
ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻫﺬﺍ ﻣﺬﻫـﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣـﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﺍﺧﺘﺎﺭﻩ ﺷﻴﺨﻨﺎ ،ﻗﺎﻝ
ﺼ ﺮ ﻣﺴﺘﺤﺎﺿﺔ ،ﻭﻛﺬﻟﻚ ﺍﳌﻨﺘ ِﻘﹶﻠ ﹸﺔ
ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳌﹸﺒﺘ ﺪﹶﺃﺓﹸ ﲡﻠﺲ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﱂ ﺗ ِ
ﺾ ﺣﱴ ﺗﻌﻠ ﻢ ﺃﻬﻧﺎ ﺍﺳﺘﺤﺎﺿـ ﹲﺔ ﺕ ﻋﺎﺩﺗﻬﺎ ﺑﺰﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ﺃﻭ ﺍﻧﺘﻘﺎﻝ ،ﻓﺬﻟﻚ ﺣﻴ ﺇﺫﺍ ﺗﻐﻴﺮ
ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﻡ.
٣٩ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
) (
ﻭﺍﳌﹸﺴﺘﺤـﺎﺿ ﹸﺔ ﺍﳌﹸﻌﺘﺎﺩ ﹸﺓ ﻭﻟﻮ ﻣﻤﻴﺰ ﹰﺓ ﲡﻠﺲ ﻋﺎﺩﺎ * ،ﻭﺇﻥ ﻧﺴﻴﺘﻬﺎ ﻋﻤﻠـﺖ
ﺾ ﻛﺎﻟﻌﺎﳌـ ِﺔ ﲟﻮﺿـﻌِﻪ، ﺐ ﺍﳊﻴ ِﺑﺎﻟﺘﻤﻴﻴﺰ ﺍﻟﺼﺎﱀ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﳍﺎ ﲤﻴﻴﺰ ،ﻓﻐﺎﻟ
ﺖ ﻣﻮﺿ ﻌﻪ ﻣﻦ ﺍﻟﺸﻬﺮ ﻭﻟﻮ ﰲ ﻧﺼـﻔﻪ ﺖ ﻋ ﺪ ﺩﻩ ﻭﻧﺴﻴ
ﺍﻟﻨﺎﺳﻴ ِﺔ ﻟ ﻌ ﺪﺩِﻩ ،ﻭﺇﻥ ﻋﻠﻤ
) (
ﺕ ﻋﺎﺩـﺎ ﺃﻭ ﺟﻠﺴﺘﻬﺎ ﻣﻦ ﺃﻭﻟـﻪ * ،ﻛﻤﻦ ﻻ ﻋﺎﺩ ﹶﺓ ﳍﺎ ﻭﻻ ﲤﻴﻴﺰ ،ﻭﻣﻦ ﺯﺍﺩ
) (
ﺗﻘﺪﻣﺖ ﺃﻭ ﺗﺄﺧﺮﺕ ﻓﻤﺎ ﺗـﻜﺮﺭ ﺛﻼﺛﹰﺎ ﺣﻴﺾ ، * ﻭﻣﺎ ﻧ ﹶﻘ
ﺺ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ﻃﻬﺮ،
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺍﳌﺴﺘﺤﺎﺿﺔ ﺍﳌﻌﺘﺎﺩﺓ ﻭﻟﻮ ﳑﻴﺰﺓ ﲡﻠﺲ ﻋﺎﺩﺎ( ،ﻗـﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﺇﻥ
ﺍﺳﺘﺤﺎﺿﺖ ﺍﳌﻌﺘﺎﺩﺓ ﺭﺟﻌﺖ ﺇﱃ ﻋﺎﺩﻬﺗﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻴﺰﺓ ،ﻭﻋﻨﻪ ﻳﻘﺪﻡ ﺍﻟﺘﻤﻴﻴـﺰ ﻭﻫـﻮ
ﺍﺧﺘﻴﺎﺭ ﺍﳋﺮﻗﻲ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻋﻠﻰ ﻗﻮﻟـﻪ ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰊ ﺣﺒـﻴﺶ" :ﺇﻥ
ﺫﻟﻚ ﺩﻡ ﻋﺮﻕ ،ﻓﺈﺫﺍ ﺃﻗﺒﻠﺖ ﺍﳊﻴﻀﺔ ،ﻓﺎﺗﺮﻛﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ،ﻓـﺈﺫﺍ ﺫﻫـﺐ ﻗـﺪﺭﻫﺎ
ﻓﺎﻏﺴﻠﻲ ﻋﻨﻚ ﺍﻟﺪﻡ ﻭﺻﻠﻲ" .ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻣﻴﺰﺕ ﺩﻡ ﺍﳊـﻴﺾ ﻣـﻦ ﺩﻡ
ﺍﻻﺳﺘﺤﺎﺿﺔ ﺗﻌﺘﱪ ﺩﻡ ﺍﳊﻴﺾ ،ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺇﻗﺒﺎﻟﻪ ﻭﺇﺩﺑﺎﺭﻩ ،ﻓﺈﺫﺍ ﺍﻧﻘﻀﻰ ﻗﺪﺭﻩ ﺍﻏﺘﺴـﻠﺖ
ﻋﻨﻪ ،ﰒ ﺻﺎﺭ ﺣﻜﻢ ﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﺣﻜﻢ ﺩﻡ ﺍﳊﺪﺙ ،ﻓﺘﺘﻮﺿﺄ ﻟﻜﻞ ﺻﻼﺓ؛ ﻟﻜﻨـﻬﺎ ﻻ
)(١
ﺗﺼﻠﻲ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻮﺀ ﺃﻛﺜﺮ ﻣﻦ ﻓﺮﻳﻀﺔ ﻭﺍﺣﺪﺓ ﻟﻈﺎﻫﺮ ﻗﻮﻟﻪ" :ﰒ ﺗﻮﺿﺌﻲ ﻟﻜﻞ ﺻﻼﺓ"
ﻭﺬﺍ ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻋﻠﻤﺖ ﻋﺪﺩﻩ ﻭﻧﺴﻴﺖ ﻣﻮﺿﻌﻪ ﻣﻦ ﺍﻟﺸﻬﺮ ﻭﻟﻮ ﰲ ﻧﺼﻔﻪ ﺟﻠﺴﺘﻬﺎ
ﻣﻦ ﺃﻭﻟـﻪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻋﻠﻤﺖ ﻋﺪﺩ ﺃﻳﺎﻣﻬﺎ ﻭﻧﺴﻴﺖ ﻣﻮﺿﻌﻬﺎ ﺟﻠﺴﺘﻬﺎ ﻣﻦ ﺃﻭﻝ
ﻛﻞ ﺷﻬﺮ ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ،ﻭﰲ ﺍﻵﺧﺮ ﲡﻠﺴﻬﺎ ﺑﺎﻟﺘﺤﺮﻱ.
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺯﺍﺩﺕ ﻋﺎﺩﺎ ﺃﻭ ﺗﻘﺪﻣﺖ ﺃﻭ ﺗﺄﺧﺮﺕ ،ﻓﻤﺎ ﺗﻜﺮﺭ ﺛﻼﺛﹰﺎ ﻓﺤﻴﺾ(.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺗﻐﲑﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺰﻳﺎﺩﺓ ﺃﻭ ﺗﻘﺪﻡ ﺃﻭ ﺗﺄﺧﺮ ﺃﻭ ﺍﻧﺘﻘﺎﻝ ،ﻓﺎﳌـﺬﻫﺐ ﺃﻬﻧـﺎ
ﺗﻠﺘﻔﺖ ﺇﱃ ﻣﺎ ﺧﺮﺝ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ﺣﱴ ﻳﺘﻜﺮﺭ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ،ﻋﻠﻰ ﺧـﻼﻑ ﺍﻟـﺮﻭﺍﻳﺘﲔ،
ﻭﻋﻨﺪﻱ ﺃﻬﻧﺎ ﺗﺼﲑ ﻣﻦ ﻏﲑ ﺗﻜﺮﺍﺭ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ .ﻗﺎﻝ ﰲ ﺍﻹﻗﻨﺎﻉ :ﻭﻋﻠﻴـﻪ
ﺍﻟﻌﻤﻞﹸ ،ﻭﻻ ﻳﺴ ﻊ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻌﻤﻞ ﺑﻐﲑﻩ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺮﻗﻢ ) (٣٢٧ﰲ ﺍﳊﻴﺾ :ﺑﺎﺏ ﻋﺮﻕ ﺍﻻﺳﺘﺤﺎﺿﺔ ،ﻭﻣﺴﻠﻢ ﺭﻗﻢ )(٣٣٤
ﰲ ﺍﳊﻴﺾ :ﺑﺎﺏ ﺍﳌﺴﺘﺤﺎﺿﺔ ﻭﻏﺴﻠﻬﺎ ﻭﺻﻼﻬﺗﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٠
ﺕ
ﺼ ﹾﻔ ﺮ ﹸﺓ ﻭﺍﻟﻜﹸ ﺪ ﺭﺓﹸ ﰲ ﺯﻣﻦ ﺍﻟﻌﺎﺩﺓ ﺣﻴﺾ ،ﻭﻣـﻦ ﺭﺃ ﻭﻣﺎ ﻋﺎﺩ ﻓﻴﻬﺎ ﺟﻠﺴﺘﻪ ،ﻭﺍﻟ
) (
ﻳﻮﻣﹰﺎ ﺩﻣﹰﺎ ﻭﻳﻮﻣﹰﺎ ﻧﻘﺎﺀ ،ﻓﺎﻟﺪ ﻡ ﺣﻴﺾ ،ﻭﺍﻟﻨﻘﺎ ُﺀ ﹸﻃ ﻬﺮ ﻣﺎ ﱂ ﻳ ﻌﺒ ﺮ ﺃﻛﺜﺮﻩ * .
ﻭﺍﳌﺴﺘﺤﺎﺿ ﹸﺔ ﻭﳓﻮﻫﺎ ﺗﻐﺴﻞ ﹶﻓ ﺮﺟﻬﺎ ﻭﺗﻌﺼﺒﻪ ﻭﺗﺘﻮﺿﺄ ﻟﻮﻗﺖ ﻛﻞ ﺻﻼﺓ ﻭﺗﺼﻠﻲ
ﺖ)*( ،ﻭﻳﺴﺘﺤﺐ ﻏﺴﻠﹸﻬﺎ ﻟﻜﻞ ﺻﻼﺓ. ﻑ ﺍﻟ ﻌﻨ ِ
ﻓﺮﻭﺿﹰﺎ ﻭﻧﻮﺍﻓﻞﹶ ،ﻭﻻ ﺗﻮﻃﹸﺄ ﺇﻻ ﻣﻊ ﺧﻮ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺭﺃﺕ ﻳﻮﻣﹰﺎ ﺩﻣﺎﹰ ،ﻭﻳﻮﻣﹰﺎ ﻧﻘﺎﺀً ،ﻓﺎﻟﺪﻡ ﺣﻴﺾ ﻭﺍﻟﻨﻘﺎ ُﺀ ﹸﻃ ﻬﺮ ﻣﺎ ﱂ ﻳ ﻌﺒ ﺮ
ﺃﻛﺜﺮﻩ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﻛﺎﻧﺖ ﺗﺮﻯ ﻳﻮﻣﹰﺎ ﺩﻣﹰﺎ ﻭﻳﻮﻣﹰﺎ ﹸﻃﻬﺮﹰﺍ ﻓﺈﻬﻧﺎ ﺗﻀ ﻢ ﺍﻟﺪ ﻡ ﻋﻠـﻰ
ﺍﻟﻄﻬ ِﺮ ﻓﻴﻜﻮﻥ ﺣﻴﻀﹰﺎ ﻭﺍﻟﺒﺎﻗﻲ ﹸﻃﻬﺮﹰﺍ ﺇﻻ ﺃﻥ ﳚﺎﻭﺯ ﺃﻛﺜﺮ ﺍﳊﻴﺾ ﻓﺘﻜﻮﻥ ﻣﺴﺘﺤﺎﺿﺔ ،ﻗـﺎﻝ
ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻣﻦ ﺭﺃﺕ ﺩﻣﹰﺎ ﻣﺘﻔﺮﻗﹰﺎ ﻳﺒﻠﻎ ﳎﻤﻮﻋﻪ ﺃﻗﻞ ﺍﳊﻴﺾ ﻭﻧﻘﺎﺀً ،ﻓﺎﻟﻨﻘﺎ ُﺀ ﻃﻬ ﺮ ﻭﻋﻨـﻪ
ﺃﻳﺎ ﻡ ﺍﻟﺪ ِﻡ ﻭﺍﻟﻨﻘﺎ ِﺀ ﺣﻴﺾ ،ﻭﻓﺎﻗﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ
ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﺻﺎﺣﺐ ﺍﻟﻔﺎﺋﻖ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﻮﻃﺄ ﺇﻻ ﻣﻊ ﺧﻮﻑ ﺍﻟﻌﻨﺖ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﻫـﻞ ﻳﺒـﺎﺡ ﻭﻁ ُﺀ
ﻑ ﺍﻟ ﻌﻨﺖِ؟ ﻋﻠﻰ ﺭﻭﺍﻳـﺘﲔ ،ﻗـﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ:
ﺝ ﻣﻦ ﻏﲑ ﺧﻮ ِ
ﺍﳌﺴﺘﺤﺎﺿ ِﺔ ﰲ ﺍﻟ ﹶﻔ ﺮ ِ
)ﺇﺣﺪﺍﳘﺎ( ﻻ ﻳﺒﺎﺡ ﻭﻫـﻮ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔـﺮﺩﺍﺕ )ﺍﻟﺜﺎﻧﻴـﺔ( ﻳﺒـﺎﺡ ،ﻗـﺎﻝ ﰲ
"ﺍﳊﺎﻭﻳﲔ" :ﻭﻳﺒﺎﺡ ﺍﻟﻮﻁﺀ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ ﻣﻦ ﻏﲑ ﺧﻮﻑ ﺍﻟﻌﻨﺖ ﻋﻠﻰ ﺃﺻـﺢ ﺍﻟـﺮﻭﺍﻳﺘﲔ،
ﻭﻋﻨﻪ ﻳﻜﺮﻩ.
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :ﺑﺎﺏ ﺇﺫﺍ ﺭﺃﺕ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺍﻟﻄﻬﺮ( ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺗﻐﺘﺴﻞ ﻭﺗﺼﻠﻲ
ﻭﻟﻮ ﺳﺎﻋﺔ ،ﻭﻳﺄﺗﻴﻬﺎ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﺻﱠﻠﺖ ،ﺍﻟﺼﻼﺓ ﺃﻋﻈﻢ ،ﻭﺳﺎﻕ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨـﺖ ﺃﰊ
ﺣﺒﻴﺶ "ﺇﺫﺍ ﺃﻗﺒﻠﺖ ﺍﳊﻴﻀﺔ ﻓﺪﻋﻲ ﺍﻟﺼﻼﺓ ،ﻭﺇﺫﺍ ﺃﺩﺑﺮﺕ ﻓﺎﻏﺴﻠﻲ ﻋﻨﻚ ﺍﻟﺪﻡ ﻭﺻﻠﻲ"
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻗﻮﻟﻪ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺗﻐﺘﺴﻞ ﻭﺗﺼﻠﻲ ﻭﻟــﻮ ﺳﺎﻋﺔ ،ﻗـﺎﻝ ﺍﻟـﺪﺍﻭﺩﻱ:
ﻣﻌﻨﺎﻩ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﻄﻬﺮ ﺳﺎﻋﺔ ﰒ ﻋﺎﻭﺩﻫﺎ ﺩﻡ؛ ﻓﺈﻬﻧﺎ ﺗﻐﺘﺴﻞ ﻭﺗﺼﻠﻲ ،ﻭﺍﻟﺘﻌﻠﻴـﻖ ﺍﳌـﺬﻛﻮﺭ
ﻭﺻﻠﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻣﻦ ﻃﺮﻳﻖ ﺃﻧﺲ ﺑﻦ ﺳﲑﻳﻦ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺳﺄﻟﻪ ﻋـﻦ
ﺍﳌﺴﺘﺤﺎﺿﺔ ﻓﻘﺎﻝ :ﺃﻣﺎ ﻣﺎ ﺭﺃﺕ ﺍﻟﺪﻡ ﺍﻟﺒﺤﺮﺍﱐ ﻓﻼ ﺗﺼﻠﻲ ،ﻭﺇﺫﺍ ﺭﺃﺕ ﺍﻟﻄﻬﺮ ﻭﻟﻮ ﺳﺎﻋﺔ=
٤١ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
) (
ﺕ ﻭﺻﱠﻠﺖ، ﺱ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﹰﺎ * ،ﻭﻣﱴ ﻃﹶﻬﺮ
ﺕ ﻗﺒﻠﻪ ﺗﻄﻬﺮ ﻭﺃﻛﺜﺮ ﻣﺪ ِﺓ ﺍﻟﻨﻔﺎ ِ
ﻭﻳﻜﺮﻩ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺍﻷﺭﺑﻌﲔ ﺑﻌﺪ ﺍﻟﺘﻄﻬﺮ ،ﻓﺈﻥ ﻋﺎﻭﺩﻫﺎ ﺍﻟﺪﻡ ﻓﻤﺸﻜﻮﻙ ﻓﻴـﻪ؛
) (
ﺗﺼﻮﻡ ،ﻭﺗﺼﻠﻲ ﻭﺗﻘﻀﻲ ﺍﻟﻮﺍﺟﺐ * .
ـــــــــــــــــــــــــــــــــــ
=ﻓﻠﺘﻐﺘﺴﻞ ﻭﺗﺼﻠﻲ ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﺍﻟــﺪﻡ ﺍﻟﺒﺤﺮﺍﱐ ﻫﻮ ﺩ ﻡ ﺍﳊﻴﺾ ،ﻗﻮﻟـﻪ) :ﻭﻳﺄﺗﻴﻬﺎ
ﺯﻭﺟﻬﺎ( .ﻫﺬﺍ ﺃﺛﺮ ﺁﺧﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻳﻀﺎﹰ ،ﻭﺻﻠﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﻭﻏﲑﻩ
ﻣﻦ ﻃﺮﻳﻖ ﻋﻜﺮﻣﺔ ﻋﻨﻪ ،ﻗــﺎﻝ" :ﺍﳌﺴﺘﺤﺎﺿﺔ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﺯﻭﺟﻬـﺎ" ﻭﻷﰉ ﺩﺍﻭﺩ
ﻣﻦ ﻭﺟــﻪ ﺁﺧﺮ ﻋﻦ ﻋﻜﺮﻣﺔ ﻗــﺎﻝ" :ﻛﺎﻧﺖ ﺃﻡ ﺣﺒﻴﺒﺔ ﺗﺴﺘﺤﺎﺽ ﻭﻛﺎﻥ ﺯﻭﺟﻬـﺎ
ﺖ( ﺷﺮﻁ ﳏﺬﻭﻑ ﺍﳉﺰﺍﺀ ﺃﻭ ﺟـﺰﺍﺅﻩ ﻣﻘـﺪﻡ ،ﻭﻗﻮﻟــﻪ:
ﻳﻐﺸﺎﻫﺎ" .ﻗﻮﻟﻪ) :ﺇﺫﺍ ﺻﱠﻠ
)ﺍﻟﺼﻼﺓ ﺃﻋﻈﻢ( .ﺃﻱ ﻣﻦ ﺍﳉﻤﺎﻉ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﲝﺚ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺭﺍﺩ ﺑـﻪ ﺑﻴـﺎﻥ
ﺍﳌﻼﺯﻣﺔ ،ﺃﻱ ﺇﺫﺍ ﺟﺎﺯﺕ ﺍﻟﺼﻼﺓ ﻓﺠﻮﺍﺯ ﺍﻟﻮﻁﺀ ﺃﻭﱃ؛ ﻷﻥ ﺃﺟﺮ ﺍﻟﺼﻼﺓ ﺃﻋﻈﻢ ﻣﻦ ﺃﺟـﺮ
ﺍﳉﻤﺎﻉ .ﺍﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺃﻛﺜﺮ ﻣﺪﺓ ﺍﻟﻨﻔﺎﺱ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﹰﺎ( .ﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻗـﺎﻝ
ﺍﳊﺴﻦ :ﺍﻟﻨﻔﺴﺎﺀ ﻻ ﺗﻜﺎﺩ ﲡﺎﻭﺯ ﺍﻷﺭﺑﻌﲔ ،ﻓﺈﻥ ﺟﺎﻭﺯﺕ ﺍﳋﻤﺴﲔ ﻓﻬـﻲ ﻣﺴﺘﺤﺎﺿـﺔ،
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ :ﺃﻛﺜﺮﻩ ﺳﺘﻮﻥ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺣ ﺪ ﻷﻗﻞ ﺍﻟﻨﻔـﺎﺱ ﻭﻻ
ﻷﻛﺜﺮﻩ ،ﻭﻟﻮ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ ﺃﻭ ﺍﻟﺴﺘﲔ ﺃﻭ ﺍﻟﺴﺒﻌﲔ ﻭﺍﻧﻘﻄﻊ ﻓﻬﻮ ﻧﻔﺎﺱ ،ﻭﻟﻜـﻦ ﺇﻥ
ﺍﺗﺼﻞ ﻓﻬﻮ ﺩﻡ ﻓﺴﺎﺩ ﻭﺣﻴﻨﺌﺬ ﻓﺎﻷﺭﺑﻌﻮﻥ ﻣﻨﺘﻬﻰ ﺍﻟﻐﺎﻟﺐ.
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﻋﺎﻭﺩﻫﺎ ﺍﻟﺪﻡ ﻓﻤﺸﻜﻮﻙ ﻓﻴﻪ ﺗﺼﻮﻡ ﻭﺗﺼﻠﻲ ﻭﺗﻘﻀﻲ ﺍﻟﻮﺍﺟـﺐ(.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺩﻣﻬﺎ ﰲ ﻣﺪﺓ ﺍﻷﺭﺑﻌﲔ ﰒ ﻋﺎﺩ ﻓﻴﻬﺎ ﻓﻬﻮ ﻧﻔﺎﺱ ﻭﻋﻨـﻪ :ﺃﻧـﻪ
ﻣﺸﻜﻮﻙ ﻓﻴﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺎﺋﻖ :ﺇﺫﺍ ﻋﺎﺩ ﰲ ﻣﺪﺓ ﺍﻷﺭﺑﻌﲔ ﻓﻬﻮ ﻧﻔﺎﺱ ﰲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٢
) (
ﺴ ﹸﻘﻂﹸ ،ﻏﲑ ﺍﻟﻌﺪﺓ ﻭﺍﻟﺒﻠـﻮﻍ * ،ﻭﺇﻥ
ﺤﺮﻡ ﻭﻳ
ﺤ ﱡﻞ ﻭﻳ
ﻭﻫﻮ ﻛﺎﳊﻴﺾ ﻓﻴﻤﺎ ﻳ ِ
) (
ﻭﻟﺪﺕ ﺗﻮﺃﻣﲔ ﻓﺄﻭﻝ ﺍﻟﻨﻔﺎﺱ ﻭﺁﺧﺮﻩ ﻣﻦ ﺃﻭﳍﻤﺎ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻫﻮ ﻛﺎﳊﻴﺾ ﻓﻴﻤﺎ ﳛﻞ ﻭﳛﺮﻡ ﻭﳚﺐ ﻭﻳﺴﻘﻂ ﻏﲑ ﺍﻟﻌﺪﺓ ﻭﺍﻟﺒﻠﻮﻍ(.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺍﻟﻨﻔﺎﺱ ﻣﺜﻠﻪ ﺇﻻ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻳﺴﺘﺜﲎ ﺃﻳﻀﹰﺎ ﻛـﻮﻥ
ﺍﻟﻨﻔﺎﺱ ﻻ ﻳﻮﺟﺐ ﺍﻟﺒﻠﻮﻍ؛ ﻓﺈﻧﻪ ﳛﺼﻞ ﻗﺒﻞ ﺍﻟﻨﻔﺎﺱ ﲟﺠﺮﺩ ﺍﳊﻤﻞ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻭﻟﺪﺕ ﺗﻮﺃﻣﲔ ﻓﺄﻭﻝ ﺍﻟﻨﻔﺎﺱ ﻭﺁﺧﺮﻩ ﻣﻦ ﺃﻭﳍﻤﺎ( .ﻫﺬﺍ ﺍﳌـﺬﻫﺐ،
ﻭﻋﻨﻪ :ﺃﻧﻪ ﺃﻭﻟﻪ ﺍﻷﻭﻝ ،ﻭﺁﺧﺮﻩ ﻣﻦ ﺍﻟﺜﺎﱐ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
٤٣ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
٤٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻛـﺘﺎﺏ ﺍﻟﺼـﻼﺓ
ﲡﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻣﻜﻠﱠﻒ ،ﺇﻻ ﺣﺎﺋﻀﹰﺎ ﻭﻧﻔﺴﺎﺀَ ،ﻭﻳﻘﻀﻲ ﻣﻦ ﺯﺍﻝ ﻋﻘﻠﹸﻪ
ﺢ ﻣﻦ ﳎﻨﻮﻥ ﻭﻻ ﻛﺎﻓﺮ ،ﻓﺈﻥ ﺻـﻠﱠﻰ ﺑﻨﻮﻡ ﺃﻭ ﺇﻏﻤﺎﺀ ﺃﻭ ﺳ ﹾﻜ ٍﺮ ﻭﳓﻮﻩ) ،(١ﻭﻻ ﺗﺼ
) (
ﻓﻤﺴﻠﻢ ﺣﻜﹾﻤﹰﺎ * ،ﻭﻳﺆﻣﺮ ﺎ ﺻﻐﲑ ﻟﺴﺒﻊٍ ،ﻭﻳﻀﺮﺏ ﻋﻠﻴﻬﺎ ﻟﻌﺸﺮٍ ،ﻓﺈﻥ ﺑ ﹶﻠ ﹶﻎ ﰲ
) (
ﺃﺛﻨﺎﺋﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﰲ ﻭﻗﺘﻬﺎ ﺃﻋﺎﺩ * .
ﺤﺮﻡ ﺗﺄﺧﻴﺮﻫﺎ ﻋﻦ ﻭﻗﺘﻬﺎ ،ﺇﻻ ﻟﻨﺎﻭﻱ ﺍﳉﻤﻊ ،ﻭﳌﺸﺘﻐ ٍﻞ ﺑﺸﺮﻃﻬﺎ ﺍﻟـﺬﻱ ﻭﻳ
ﳛﺼﻠﻪ ﻗﺮﻳﺒﹰﺎ)*( ،ﻭﻣﻦ ﺟﺤﺪ ﻭﺟﻮﺎ ﻛﻔﺮ ،ﻭﻛﺬﺍ ﺗﺎﺭﻛﻬﺎ ﺎﻭﻧﹰﺎ ﻭﺩﻋﺎﻩ ﺇﻣﺎﻡ ﺃﻭ
ﺏ ﺛﻼﺛﹰﺎ ﻓﻴﻬﻤﺎ .
)*( ﺖ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﻬﺎ ،ﻭﻻ ﻳﻘﺘﻞﹸ ﺣﱴ ﻳﺴﺘﺘﺎ
ﻧﺎﺋﺒﻪ ﻓﺄﺻ ﺮ ﻭﺿﺎﻕ ﻭﻗ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺻﻠﻰ ﻓﻤﺴﻠﻢ ﺣﻜﻤﹰﺎ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻜـﺎﻓﺮ ﺣﻜِـ ﻢ
ﺑﺈﺳﻼﻣﻪ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻄﻠﻘﺎﹰ ،ﻭﻋﻠﻴﻪ ﺍﻷﺻﺤﺎﺏ ،ﻭﻫﻮ ﻣﻦ ﻣﻔﺮﺩﺍﺕ
ﺍﳌﺬﻫﺐ ،ﻭﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺘﻤﻴﻤﻲ :ﺇﻥ ﺻﻠﱠﻰ ﲨﺎﻋﺔ ﺣﻜﻢ ﺑﺈﺳﻼﻣﻪ ﻻ ﺇﻥ ﺻﻠﻰ ﻣﻨﻔﺮﺩﺍﹰ،
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ :ﺷﺮﻁ ﺍﻟﺼﻼﺓ ﺗﻘﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﺴﺒﻮﻗﺔ ﺑﺎﻹﺳﻼﻡ ،ﻓـﺈﺫﺍ ﺗﻘـﺮﺏ
ﺑﺎﻟﺼﻼﺓ ﻳﻜﻮﻥ ﺎ ﻣﺴﻠﻤﹰﺎ.
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺑ ﹶﻠ ﹶﻎ ﰲ ﺃﺛﻨﺎﺋﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﰲ ﻭﻗﺘﻬﺎ ﺃﻋﺎﺩ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻳﻌﲏ
ﺇﺫﺍ ﻗﻠﻨﺎ :ﺇﻬﻧﺎ ﻻ ﲡﺐ ﻋﻠﻴﻪ ﺇﻻ ﺑﺎﻟﺒﻠﻮﻍ ،ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻗﻴﻞ :ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﻋﺎﺩﺓ ﻓﻴﻬﻤـﺎ،
ﺨﺮﺝ ﻷﰊ ﺍﳋﻄﺎﺏ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺻﺎﺣﺐ ﺍﻟﻔﺎﺋﻖ ﺍﻫـ. ﻭﻫﻮ ﻳ
)ﻗﻠﺖ( ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻟﻘﻮﻟـﻪ ﺗﻌﺎﱃ+ :
".
* ﻗﻮﻟﻪ) :ﻭﳌﺸﺘﻐﻞ ﺑﺸﺮﻃﻬﺎ ﺍﻟﺬﻱ ﳛﺼﻠﻪ ﻗﺮﻳﺒﹰﺎ( ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴــﺎﺭﺍﺕ :ﻭﺃﻣﺎ
ﻗﻮﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑِﻨﺎ ﻻ ﳚﻮﺯ ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﻭﻗﺘﻬﺎ ﺇﻻ ﻟِﻨﺎ ٍﻭ ﲨﻌﻬﻤﺎ ،ﺃﻭ ﻣﺸﺘﻐ ٍﻞ ﺑﺸﺮﻃﻬﺎ؛=
) (١ﳊﺪﻳﺚ" :ﻣﻦ ﻧﺎﻡ ﻋﻦ ﺻﻼﺓ ﺃﻭ ﻧﺴﻴﻬﺎ ﻓﻠﹾﻴﺼﻠﱢﻬﺎ ﺇﺫﺍ ﺫﻛﺮﻫﺎ" .ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ،
ﺑﺎﺏ :ﻣﻦ ﻧﺴﻲ ﺻﻼﺓ ﺑﺮﻗﻢ ) ،(٥٩٧ﻭﻣﺴﻠﻢ ﰲ ﺍﳌﺴﺎﺟﺪ ،ﺑﺎﺏ :ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻔﺎﺋﺘﺔ ﺑﺮﻗﻢ ).(٦٨٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٤
ﺑـﺎﺏ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗـﺎﻣﺔ
ﳘﺎ ﻓﺮﺿﺎ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻘﻴﻤﲔ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺔ)*( ،ﻳﻘﹶﺎﺗﻞ ﺃﻫ ﹸﻞ ﺑﻠ ٍﺪ
ـــــــــــــــــــــــــــــــــــ
=ﻓﻬﺬﺍ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻗﺒﻠﻪ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ،ﺑﻞ ﻭﻻ ﻣﻦ ﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺃﻥ
ﻳﻜﻮﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﻬﺬﺍ ﻻ ﺷﻚ ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ،ﻭﺇﳕـﺎ
ﻼ ﻳﺴﺘﻘﻲ ﺑﻪ ﻭﻻ ﻳ ﹾﻔﺮﻍ
ﺃﺭﺍﺩ ﺻﻮﺭﹰﺍ ﻣﻌﺮﻭﻓﺔ ﻛﻤﺎ ﺇﺫﺍ ﺃﻣﻜﻦ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻟﺒﺌﺮ ﺃﻥ ﻳﻀﻊ ﺣﺒ ﹰ
ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ،ﺃﻭ ﺃﻣﻜﻦ ﺍﻟ ﻌﺮﻳﺎﻥ ﺃﻥ ﳜﻴﻂ ﺛﻮﺑﹰﺎ ﻭﻻ ﻳﻔﺮﻍ ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﻭﳓﻮ ﻫـﺬﻩ
ﺍﻟﺼﻮﺭ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﺬﻱ ﻗﺎﻟﻪ ﰲ ﺫﻟﻚ ﻫﻮ ﺧﻼﻑ ﺍﳌﺬﻫﺐ ﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺑﻪ
ﻭﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻣﺎ ﺃﻇﻨﻪ ﻳﻮﺍﻓﻘﻪ ﺇﻻ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻳﺆﻳﺪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻳﻀﹰﺎ
ﺃﻥ ﺍﻟ ﻌﺮﻳﺎﻥ ﻟﻮ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﻗﺮﻳﺔ ﻳﺸﺘﺮﻱ ﻣﻨﻬﺎ ﺛﻮﺑﹰﺎ ﻭﻻ ﻳﺼﻠﻲ ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﻗـﺖ،
ﻻ ﳚﻮﺯ ﻟـﻪ ﺍﻟﺘﺄﺧﲑ ﺑﻼ ﻧﺰﺍﻉ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺗﻌﻠﱡﻢ ﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﺸﻬﺪ ﺍﻷﺧـﲑ ﺇﺫﺍ
ﺿﺎﻕ ﺍﻟﻮﻗﺖ ﺻﻠﱠﻰ ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﻟﻪ ،ﻭﻛﺬﻟﻚ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺇﺫﺍ ﻛﺎﻥ ﺩﻣﻬﺎ ﻳﻨﻘﻄﻊ ﺑﻌـﺪ
ﺠ ﺰ ﳍﺎ ﺍﻟﺘﺄﺧﲑ ﺑﻞ ﺗﺼﻠﻲ ﰲ ﺍﻟﻮﻗﺖ ﲝﺴﺐ ﺣﺎﳍﺎ .ﺍ.ﻫـ.
ﺍﻟﻮﻗﺖ ﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﳘﺎ ﻓﺮﺿﺎ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻘﻴﻤﲔ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺍﳌﻜﺘﻮﺑﺔ(.
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺍﻋﻠﻢ ﺃﻬﻧﻤﺎ ﺗﺎﺭ ﹰﺓ ﻳﻔﻌﻼﻥ ﰲ ﺍﳊﻀﺮ ،ﻭﺗﺎﺭﺓ ﰲ ﺍﻟﺴﻔﺮ ،ﻓﺈﻥ ﹸﻓﻌِـﻼ ﰲ
ﺽ ﻛﻔﺎﻳﺔ ﰲ ﺍﻟﻘﺮﻯ ﻭﺍﻷﻣﺼﺎﺭ ﻭﻏﲑﳘﺎ ،ﻭﻫـﻮ
ﺍﳊﻀﺮ؛ ﻓﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻬﻧﻤﺎ ﻓﺮ
ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﳘﺎ ﻓﺮﺽ ﻛﻔـﺎﻳﺔ ﰲ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻟﻘـﺮﻯ ،ﺳﻨـــَﺔ ﰲ
ﻏﲑﳘﺎ ،ﻭﻋﻨﻪ ﳘﺎ ﺳﻨﺔ ﻣﻄﻠﻘﺎﹰ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﺤﻴﺢ ﺃﻬﻧﻤﺎ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ،ﻭﻫﻮ
ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﺃﲪـﺪ ﻭﻏﲑﻩ ،ﻭﻗـﺪ ﺃﻃﻠﻖ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ ﺃﻥ ﺍﻷﺫﺍﻥ ﺳـﻨﺔ ،ﰒ
ﻣﻦ ﻫﺆﻻﺀ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻧﻪ ﺇﺫﺍ ﺍﺗﻔﻖ ﺃﻫﻞ ﺑﻠﺪ ﻋﻠﻰ ﺗﺮﻛﻪ ﻗﻮﺗﻠﻮﺍ ،ﻭﺍﻟﱰﺍﻉ ﻣـﻊ ﻫـﺆﻻﺀ=
٤٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﺗﺮﻛﻮﻫﻤﺎ ،ﻭﲢﺮﻡ ﺃﺟﺮﺗﻬﻤﺎ * ،ﻻ ﺭﺯﻕ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻟﻌﺪﻡ ﻣﺘﻄﻮﻉ .ﻭﻳﻜﻮﻥ
ﺡ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ﹸﻗﺪﻡ ﺃﻓﻀـﻠﹸﻬﻤﺎ ﻓﻴـﻪ ،ﰒ ﺻﻴﺘﹰﺎ ﺃﻣﻴﻨﹰﺎ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻮﻗﺖ ،ﻓﺈﻥ ﺗﺸﺎ
ﺍﳌﺆﺫﻥ
ﺃﻓﻀﻠﹸﻬﻤﺎ ﰲ ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ ،ﰒ ﻣﻦ ﳜﺘﺎﺭﻩ ﺍﳉﲑﺍﻥ ،ﰒ ﹸﻗﺮﻋﺔﹲ.
ﻼ
ﺲ ﻋﺸﺮ ﹶﺓ ﲨﻠﺔﹰ ،ﻳﺮﺗﻠﹸﻬﺎ ﻋﻠﻰ ﻋﻠﻮ ﻣﺘﻄﻬﺮﹰﺍ ﻣﺴﺘﻘﺒ ﹶﻞ ﺍﻟﻘﺒﻠﺔ ،ﺟـﺎﻋ ﹰ ﻭﻫﻮ ﲬ
) (
ﻼ ﺑﻌﺪﳘﺎ ﺇﺻﺒﻌﻴﻪ ﰲ ﺃﺫﻧﻴﻪ ،ﻏﲑ ﻣﺴﺘﺪﻳﺮ * ،ﻣﻠﺘﻔﺘﹰﺎ ﰲ ﺍ ﹶ
ﳊ ﻴ ﻌﻠﹶﺔ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ ،ﻗﺎﺋ ﹰ
ﰲ ﺃﺫﺍﻥ ﺍﻟﺼﺒﺢ :ﺍﻟﺼﻼﺓ ﺧﲑ ﻣﻦ ﺍﻟﻨﻮﻡ ،ﻣﺮﺗﲔ.
ـــــــــــــــــــــــــــــــــــ
ﺴﻨﺔ ﻋﻠﻰ ﻣـﺎ ﻳﻠـﺰﻡ
=ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﱰﺍﻉ ﺍﻟﻠﻔﻈﻲ ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳ ﹾﻄﻠِﻖ ﺍﻟﻘﻮ ﹶﻝ ﺑﺎﻟ
ﺗﺎﺭﻛﻪ ،ﻭﻳﻌﺎﻗﺐ ﺗﺎﺭﻛﹸﻪ ﺷﺮﻋﹰﺎ ﻭﺃﻣﺎ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﺳﻨﺔ ﻻ ﺇﰒ ﻋﻠﻰ ﺗﺎﺭﻛﻪ ﻓﻘـﺪ ﺃﺧﻄـﺄ،
ﻭﻟﻴﺲ ﺍﻷﺫﺍﻥ ﺑﻮﺍﺟﺐ ﻟﻠﺼﻼﺓ ﺍﻟﻔﺎﺋﺘﺔ ،ﻭﺇﺫﺍ ﺻﻠﻰ ﻭﺣﺪﻩ ﺃﺩﺍ ًﺀ ﺃﻭ ﻗﻀﺎﺀً ،ﻭﹶﺃﺫﱠﻥ ﻭﺃﻗﺎﻡ ،ﻓﻘﺪ
ﺃﺣﺴﻦ ،ﻭﺇﻥ ﺍﻛﺘﻔﻰ ﺑﺎﻹﻗﺎﻣﺔ ﺃﺟﺰﺃﻩ.
* ﻗﻮﻟـﻪ) :ﻭﲢﺮﻡ ﺃﺟﺮﺗﻬﻤﺎ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻬﻤﺎ ﰲ ﺃﻇﻬﺮ
ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴــﻪ ﺍﻷﺻﺤﺎﺏ .ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ
ﳚﻮﺯ ،ﻭﻋﻨﻪ ﻳﻜﺮﻩ ،ﻭﻗﻴﻞ :ﳚﻮﺯ ﺇﻥ ﻛﺎﻥ ﻓﻘﲑﺍﹰ ،ﻭﻻ ﳚﻮﺯ ﻣﻊ ِﻏﻨـﺎﻩ) ،(١ﻭﺍﺧﺘـﺎﺭﻩ
ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
* ﻗﻮﻟـﻪ) :ﻏﲑ ﻣﺴﺘﺪﻳﺮ( ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻳﺰﻳﻞ ﻗﺪﻣﻴﻪ ﰲ ﻣﻨﺎﺭﺓ ﻭﳓﻮﻫﺎ ،ﻗـﺎﻝ
ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺎﻝ ﰲ ﺍﳌﻐﲏ ﻋﻦ ﺃﲪﺪ :ﻻ ﻳﺪﻭﺭ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﻨﺎﺭﺓ
ﻳﻘﺼﺪ ﺇﲰﺎﻉ ﺃﻫﻞ ﺍﳉﻬﺘﲔ).(٢
) (١ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ :٧٠/٢ﻭﻻ ﻧﻌﻠﻢ ﺧﻼﻓﹰﺎ ﰲ ﺟﻮﺍﺯ ﺃﺧﺬ ﺍﻟ ﺮﺯﻕ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻷﻭﺯﺍﻋﻲ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻷﻥ ﺑﺎﳌﺴﻠﻤﲔ ﺣﺎﺟ ﹰﺔ ﺇﻟﻴﻪ ،ﻭﻗﺪ ﻻ ﻳﻮﺟﺪ ﻣﺘﻄﻮﻉ ﺑﻪ ،ﻭﺇﺫﺍ ﱂ ﻳﺪﻓ ﻊ ﺍﻟﺮﺯﻕ ﻓﻴﻪ ﺗﻌﻄﱠﻞ ﻭﻳﺮﺯﻗﻪ
ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﻔﻲﺀ ،ﻷﻧﻪ ﹸﳌ ﻌﺪ ﻟﻠﻤﺼﺎﱀ ،ﻓﻬﻮ ﻛﺄﺭﺯﺍﻕ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻐﺰﺍﺓ .ﺍﻫـ.
) (٢ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ :٨٥/٢ﻭﻟﻮ ﺃﺧ ﱠﻞ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﻣﺸﻰ ﰲ ﺃﺫﺍﻧﻪ ،ﱂ ﻳﺒ ﹸﻄﻞﹾ ،ﻓﺈ ﱠﻥ ﺍﳋﹸﻄﺒ ﹶﺔ ﺁﻛ ﺪ ﻣﻦ
ﺍﻷﺫﺍﻥ ،ﻭﻻ ﺗﺒﻄﻞ ﺬﺍ .ﺍﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٦
ﺤﺪﺭﻫﺎ .ﻭﻳﻘﻴﻢ ﻣ ﻦ ﹶﺃﺫﱠﻥ ﰲ ﻣﻜﺎﻧﻪ ﺇﻥ ﺳـﻬﻞ ،ﻭﻻﻭﻫﻲ ﺇﺣﺪﻯ ﻋﺸﺮﺓ – ﻳ
ﺢ ﺇﻻ ﻣﺮﺗﺒﹰﺎ ﻣﺘﻮﺍﻟﻴﹰﺎ ﻣﻦ ﻋﺪﻝ ﻭﻟﻮ ﻣﻠﺤﻨﹰﺎ ﺃﻭ ﻣﻠﺤﻮﻧﺎﹰ ،ﻭﳚﺰﺉ ﻣـﻦ ﻣ ﻤﻴـﺰ. ﺼﻳ ِ
ﺠ ﺮ ﺑﻌـﺪ ﺤﺮﻡ ،ﻭﻻ ﳚﺰﺉ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ،ﺇﻻ ﺍﻟ ﹶﻔ ﺼﻞﹲ ﻛﺜﲑ ،ﻭﻳﺴﲑ ﻣ ﻭﻳﺒﻄﻠﻬﻤﺎ ﹶﻓ
) (
ﻧﺼﻒ ﺍﻟﻠﻴﻞ * .
ﺖ ﹶﺃﺫﱠﻥ
ﺴ ﻦ ﺟﻠﻮﺳﻪ ﺑﻌﺪ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ ﻳﺴﲑﺍﹰ ،ﻭﻣﻦ ﲨﻊ ﺃﻭ ﻗﻀﻰ ﻓﻮﺍﺋـ ﻭﻳ
) (
ﺴ ﻦ ﻟﺴﺎﻣﻌﻪ ﻣﺘﺎﺑﻌﺘﻪ * ﺳـ ﺮﹰﺍ ﻭﺣﻮﻗﻠﺘـ ﻪ ﰲ
ﻟﻸﻭﱃ ،ﰒ ﺃﻗﺎﻡ ﻟﻜﻞ ﻓﺮﻳﻀﺔ ،ﻭﻳ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ )ﻭﻻ ﳚﺰﺉ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺇﻻ ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ( ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ:
ﺻﺤ ﹸﺔ ﺍﻷﺫﺍﻥ ﻭﺇﺟﺰﺍﺅﻩ ﺑﻌــﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ، ﺍﻟﺼﺤﻴﺢ ﻣــﻦ ﺍﳌﺬﻫﺐ ِ
ﺴﺘﺤﺐ ﺗﻘـﺪﻡ ﺍﻷﺫﺍﻥ. ﻭﻋﻠﻴـﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ :ﻻ ﺇﺷﻜﺎﻝ ﺃﻧﻪ ﻻ ﻳ
ﻗﺒﻞ ﺍﻟــﻮﻗﺖ ﻛﺜﲑﺍﹰ ،ﻗــﺎﻝ ﰲ ﺍﻟــﻔﺮﻭﻉ :ﻭﻋﻨــﻪ ﻻ ﻳﺼﺢ ﻭﻓــﺎﻗـــﹰﺎ
ﻷﰊ ﺣﻨﻴﻔﺔ ﻛﻐﲑﻫﺎ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﺆﺫﻥ ﻗﺒﻞ ﺍﻟﻔﺠـﺮ ﺇﻻ ﺃﻥ
ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﺆﺫ ﹲﻥ ﺁﺧ ﺮ ﻳﺆﺫﱢﻥ ﺇﺫﺍ ﺃﺻﺒﺢ ﻛﺒِﻼﻝ ﻭﺍﺑ ِﻦ ﺃﻡ ﻣﻜﹾﺘـﻮﻡ ،ﻭﻷﻧـﻪ ﺇﺫﺍ ﱂ ﻳﻜـﻦ
ﺤﺼﻞ ﺍﻹﻋﻼﻡ ﺑﺎﻟﻮﻗﺖ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﺫﺍﻥ ،ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻳﺆﺫﻥ ﻗﺒﻞ ﺍﻟﻮﻗـﺖ ﺃﻥ ﻛﺬﻟﻚ ﱂ ﻳ
ﺱ ﺫﻟﻚ ﻣﻦ ﻋﺎﺩﺗﻪ ﻓﻼ ﻳﻐﺘـﺮﻭﺍ ﳚﻌﻞ ﺃﺫﺍﻧﻪ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﰲ ﺍﻟﻠﻴﺎﱄ ﻛﻠﱢﻬﺎ؛ ﻟﻴﻌﺮﻑ ﺍﻟﻨﺎ
ﺑﺄﺫﺍﻧﻪ ،ﻭﻻ ﻳﺆﺫﻥ ﰲ ﺍﻟﻮﻗﺖ ﺗﺎﺭﺓ ﻭﻗﺒﻠﻪ ﺃﺧﺮﻯ؛ ﻓﻴﻠﺘﺒﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻐﺘﺮﻭﻥ ﺑﻪ ،ﻓﺮﲟـﺎ
ﺼﺒ ﺢ ﻗﺒﻞ ﻭﻗﺘﻬﺎ ،ﻭﳝﺘﻨﻊ ﻣﻦ ﺳﺤﻮﺭﻩ ،ﻭﺍﳌﺘﻨﻔﱢﻞ ﻣﻦ ﺗﻨﻔﱡﻠِـﻪ ﺇﺫﺍ ﱂﺾ ﻣﻦ ﲰﻌﻪ ﺍﻟ ﺻﻠﱠﻰ ﺑﻌ
ﻳﻌﻠﻢ ﺣﺎﻟﻪ ،ﻭﻣﻦ ﻋﻠﻢ ﺣﺎﻟﻪ ﻻ ﻳﺴﺘﻔﻴﺪ ﺑﺄﺫﺍﻧﻪ ﻟﺘﺮﺩﺩﻩ ﺑﲔ ﺍﻻﺣﺘﻤﺎﻟﲔ.
* ﻗﻮﻟـﻪ) :ﻭﻳﺴﻦ ﻟﺴﺎﻣﻌﻪ ﻣﺘﺎﺑﻌﺘﻪ( ﻟﻘﻮﻝ ﺍﻟﻨﱯ " :ﺇﺫﺍ ﲰﻌﺘﻢ ﺍﳌﺆ ﱢﺫ ﹶﻥ ﻓﻘﻮﻟﻮﺍ ﻣﺜﻞ
ﻣﺎ ﻳﻘﻮﻝ") (١ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ :ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ )ﻓﻘﻮﻟـﻮﺍ(
ﺍﻟﺘﻌﺒ ﺪ ﺑﺎﻟﻘﻮﻝ ،ﻭﻋﺪﻡ ﻛﻔﺎﻳﺔ ﺇﻣﺮﺍﺭ ﺍﺎﻭﺑﺔ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻗﻮﻟـﻪ" :ﻣﺜﻞ ﻣﺎ=
) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﲰﻊ ﺍﳌﻨﺎﺩﻱ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ،١٥٩/١ﻭﻣﺴﻠﻢ
ﰲ :ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻮﻝ ﻣﺜﻞ ﻗﻮﻝ ﺍﳌﺆﺫﻥ ﳌﻦ ﲰﻌﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .٢٨٨/١
٤٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺏ ﻫﺬﻩ ﺍﻟﺪﻋﻮ ِﺓ ﺍﻟﺘﺎ ﻣ ِﺔ ﻭﺍﻟﺼﻼ ِﺓ ﺍﻟﻘﺎﺋﻤ ِﺔ
ﳊ ﻴ ﻌ ﹶﻠﺔِ ،ﻭﻗﻮﻟـﻪ ﺑﻌﺪ ﻓﺮﺍﻏﻪ :ﺍﻟﻠﻬ ﻢ ﺭ
ﺍﹶ
ﺕ ﳏﻤﺪﹰﺍ ﺍﻟﻮﺳﻴﻠ ﹶﺔ ﻭﺍﻟﻔﻀﻴﻠﺔﹶ ،ﻭﺍﺑﻌﺜﻪ ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ ﺍﻟﺬﻱ ﻭﻋﺪﺗﻪ. ﺁ ِ
ـــــــــــــــــــــــــــــــــــ
= ﻳﻘﻮﻝ" ﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﳌﺴﺎﻭﺍﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ،ﻗﺎﻝ ﺍﻟﻴﻌﻤﺮﻱ :ﻻﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ
ﺖ
ﻳﻠﺰﻡ ﺍﻴﺐ ﺃﻥ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ،ﻭﻻ ﻏﲑ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻓﻴﻪ ﲝﺚ؛ ﻷﻥ ﺍﳌﻤﺎﺛﻠﺔ ﻭﻗﻌ
ﺕ ﲞـﻼﻑ ﰲ ﺍﻟﻘﻮﻝ ،ﻻ ﰲ ﺻﻔﺘﻪ ﻭﻻﺣﺘﻴﺎﺝ ﺍﳌﺆﺫﻥ ﺇﱃ ﺍﻹﻋﻼﻡ ﻟـﻪ ﺑﺮﻓـﻊ ﺍﻟﺼـﻮ
ﳉ ﻬﺮ ﻣﺴﺘﻮﻳﺎﻥ ﰲ ﺫﻟﻚ ﺍﻧﺘﻬﻰ.
ﺴ ﺮ ﻭﺍ ﹶ
ﺍﻟﺴﺎﻣﻊ ،ﻓﻠﻴﺲ ﻣﻘﺼﻮﺩﻩ ﺇﻻ ﺍﻟ ﱢﺬﻛﹾﺮ ،ﻭﺍﻟ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٨
ﺑـﺎﺏ ﺷـﺮﻭﻁ ﺍﻟﺼـﻼﺓ
ﺷﺮﻭﻃﻬﺎ ﻗﺒﻠﻬﺎ :ﻣﻨﻬﺎ ﺍﻟﻮﻗﺖ ،ﻭﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳊﺪﺙ ﻭﺍﻟﻨﺠﺲ.
ﺖ ﺍﻟﻈﻬﺮ ﻣﻦ ﺍﻟـﺰﻭﺍﻝ ﺇﱃ ﻣﺴﺎﻭﺍﺓ ﺍﻟﺸﻲﺀ ﹶﻓ ﻴﹶﺌﻪ ﺑﻌﺪ ﹶﻓ ﻲ ِﺀ ﺍﻟـﺰﻭﺍﻝ،
ﻓﻮﻗـ
ﻭﺗﻌﺠﻴﻠﹸﻬﺎ ﺃﻓﻀ ﹸﻞ ﺇﻻ ﰲ ﺷ ﺪ ِﺓ ﺣﺮٍ ،ﻭﻟﻮ ﺻﻠﱠﻰ ﻭﺣﺪﻩ ،ﺃﻭ ﻣﻊ ﻏﻴ ٍﻢ ﳌﻦ ﻳﺼـﻠﱢﻲ
) (
ﲨﺎﻋ ﹰﺔ * ،ﻭﻳﻠﻴﻪ ﻭﻗ
ﺖ ﺍﻟﻌﺼﺮ ﺇﱃ ﻣﺼﲑ ﺍﻟﻔﻲﺀ ِﻣ ﹾﺜ ﹶﻠﻴـﻪ ﺑﻌـﺪ ﰲﺀ ﺍﻟـﺰﻭﺍﻝ.
ﳊﻤﺮﺓ،
ﺖ ﺍﳌﻐﺮﺏ ﺇﱃ ﻣﻐﻴﺐ ﺍ ﹸ
ﺴ ﻦ ﺗﻌﺠﻴﻠﹸﻬﺎ ،ﻭﻳﻠﻴﻪ ﻭﻗ
ﻭﺍﻟﻀﺮﻭﺭ ﹸﺓ ﺇﱃ ﻏﺮﻭﺎ ،ﻭﻳ
ﺖ ﺍﻟﻌﺸـﺎﺀ ﺇﱃ
ﺴ ﻦ ﺗﻌﺠﻴﻠﹸﻬﺎ ﺇﻻ ﻟﻴﻠ ﹶﺔ ﺟ ﻤ ٍﻊ ﳌﻦ ﻗﺼﺪﻫﺎ ﻣﺤﺮﻣﺎﹰ ،ﻭﻳﻠﻴﻪ ﻭﻗـ
ﻭﻳ
) (
ﺍﻟﻔﺠﺮ ﺍﻟﺜﺎﱐ * ،ﻭﻫﻮ ﺍﻟﺒﻴﺎﺽ ﺍﳌﹸ ﻌﺘﺮِﺽ ،ﻭﺗﺄﺧﲑﻫﺎ ﺇﱃ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺃﻓﻀـ ﹸﻞ ﺇﻥ
ﺖ ﺍﻟﻔﺠﺮ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺗﻌﺠﻴﻠﻬﺎ ﺃﻓﻀﻞ.
ﺳ ﻬﻞﹶ ،ﻭﻳﻠﻴﻪ ﻭﻗ
ﻭﺗ ﺪ ﺭﻙ ﺍﻟﺼﻼ ﹸﺓ ﺑﺘﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﰲ ﻭﻗﺘﻬﺎ ،ﻭﻻ ﻳﺼﻠﻲ ﻗﺒﻞ ﻏﻠﺒـ ِﺔ ﻇﻨـﻪ
ﺑﺪﺧﻮﻝ ﻭﻗﺘﻬﺎ ﺇﻣﺎ ﺑﺎﺟﺘﻬﺎﺩ ،ﺃﻭ ﺧﱪ ﻣﺘﻴﻘﱠﻦ ،ﻓﺈﻥ ﺃﺣــﺮﻡ ﺑـﺎﺟﺘﻬﺎﺩ ﻓﺒﺎﻥ ﻗﺒﻠﻪ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺗﻌﺠﻴﻠﹸﻬﺎ ﺃﻓﻀ ﹸﻞ ﺇﻻ ﰲ ﺷﺪﺓ ﺣﺮ ،ﻭﻟﻮ ﺻﻠﱠﻰ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﹶﻏ ﻴ ٍﻢ ﳌـﻦ
ﻳﺼﻠﱢﻲ ﲨﺎﻋﺔ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺍﻷﻓﻀﻞ ﺗﻌﺠﻴﻠﹸﻬﺎ ﺇﻻ ﰲ ﺷﺪﺓ ﺍﳊﺮ ﻭﺍﻟﻐﻴﻢ ﳌﻦ ﻳﺼـﻠﻲ
ﲨﺎﻋﺔﹰ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺟ ﺰ ﻡ ﺍﳌﺼﻨﻒ ﻫﻨﺎ ﺃﻬﻧﺎ ﺗﺆﺧﺮ ﳌﻦ ﻳﺼﻠﻲ ﲨﺎﻋ ﹰﺔ ﻓﻘﻂ ،ﻭﻫـﻮ
ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ )ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ( ﺃﻬﻧﺎ ﺗﺆﺧﺮ ﻟﺸﺪﺓ ﺍﳊﺮ ﻣﻄﻠﻘﹰﺎ .ﻭﻫﻮ ﺍﳌﺬﻫﺐ.
ﺖ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠﺮ ﺍﻟﺜﺎﱐ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻭﻗﺘـﻬﺎ ﻣـﻦ
ﻗﻮﻟـﻪ) :ﻭﻳﻠﻴﻪ ﻭﻗ *
ﺖ ﺍﻻﺧﺘﻴـﺎﺭ،
ﺸﻔﹶﻖ ﺍﻷﲪﺮ ﺇﱃ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻷﻭﻝ ،ﻭﻋﻨﻪ :ﻧﺼﻔﻪ ،ﰒ ﻳﺬﻫﺐ ﻭﻗ
ﻣﻐﻴﺐ ﺍﻟ
ﺖ ﺍﻟﻀﺮﻭﺭﺓ.
ﻭﻳﺒﻘﻰ ﻭﻗ
٤٩ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﻓﻨﻔﻞﹲ ﻭﺇﻻ ﻓﻔﺮﺽ ،ﻭﺇﻥ ﺃﺩﺭﻙ ﻣﻜﱠﻠﻒ ﻣﻦ ﻭﻗﺘﻬﺎ ﻗﺪ ﺭ ﺍﻟــﺘﺤﺮﳝ ِﺔ * ،ﰒ ﺯﺍﻝ
ﻼ ﻟﻮﺟﻮﺎ ﻗﺒـﻞ ﻀﻮﻫﺎ ،ﻭﻣﻦ ﺻﺎﺭ ﺃﻫ ﹰ ﺕ ﹶﻗ ﺖ ﰒ ﹸﻛﻠﱢﻒ ﻭ ﹶﻃﻬﺮ
ﺗﻜﻠﻴﻔﹸﻪ ﺃﻭ ﺣﺎﺿ
ﺧﺮﻭﺝ ﻭﻗﺘﻬﺎ ﻟﺰ ﻣﺘﻪ ﻭﻣﺎ ﳚﻤﻊ ﺇﻟﻴﻬﺎ ﹶﻗ ﺒﻠﹶﻬﺎ ،ﻭﳚﺐ ﻓﻮﺭﹰﺍ ﻗﻀﺎ ُﺀ ﺍﻟﻔﻮﺍﺋﺖ ﻣﺮﺗﺒـﺎﹰ،
ﺐ ﺑﻨﺴﻴﺎﻧﻪ ،ﻭﲞﺸﻴﺔ ﺧﺮﻭﺝ ﻭﻗﺖ ﺍﺧﺘﻴﺎﺭ ﺍﳊﺎﺿﺮﺓ. ﻂ ﺍﻟﺘﺮﺗﻴ ﻭﻳﺴﻘ ﹸ
ﺸ ﺮﺗﻬﺎ.
ﺼﻒ ﺑ ﻭﻣﻨﻬﺎ ﺳ ﺘﺮ ﺍﻟﻌﻮﺭﺓ ،ﻓﻴﺠﺐ ﲟﺎ ﻻ ﻳ ِ
ﻭﻋﻮﺭ ﹸﺓ ﺭﺟ ٍﻞ ﻭﺃﻣ ٍﺔ ﻭﺃ ﻡ ﻭﻟ ٍﺪ ﻭﻣ ﻌﺘ ٍﻖ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻟﺴﺮﺓ ﺇﱃ ﺍﻟ ﺮﻛﹾﺒﺔ ،ﻭﻛ ﱡﻞ ﺍﳊﺮﺓ
ﺉ ﺳ ﺘﺮ ﻋﻮﺭﺗ ِﻪ ﰲ ﺍﻟﻨﻔﹾﻞ،
ﺐ ﺻﻼﺗﻪ ﰲ ﺛﻮﺑﲔ ،ﻭﻳﺠﺰ ﺤ
ﻋﻮﺭﺓﹲ ﺇﻻ ﻭ ﺟ ﻬﻬﺎ ،ﻭﺗﺴﺘ
) (
ﻭﻣــﻊ ﹶﺃ ﺣ ِﺪ ﻋﺎﺗﻘﻴﻪ ﰲ ﺍﻟﻔــﺮﺽ * ،ﻭﺻﻼﺗﻬﺎ ﰲ ِﺩ ﺭ ٍ
ﻉ ﻭ ِﺧﻤﺎ ٍﺭ ﻭﻣﻠﺤﻔﺔٍ،
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺃﺩﺭﻙ ﻣ ﹶﻜﱠﻠﻒ ﻣﻦ ﻭﻗﺘﻬﺎ ﹶﻗ ﺪ ﺭ ﺍﻟﺘﺤﺮﳝـﺔ( ﺇﱃ ﺁﺧـﺮﻩ ،ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﺩﺭﻛﻬﺎ ﺗﺎﺭﺓ ﲡﻤﻊ ﺇﱃ ﻏﲑﻫﺎ ﻭﺗﺎﺭﺓ ﻻ ﲡﻤـﻊ ،ﻓـﺈﻥ
ﺠﻤـ ﻊ
ﻛﺎﻧﺖ ﻻ ﲡﻤﻊ ﺇﱃ ﻏﲑﻫﺎ ﻭﺟﺐ ﻗﻀﺎﺅﻫﺎ ﺑﺸﺮﻃﻪ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﺍﹰ ،ﻭﺇﻥ ﻛﺎﻧـﺖ ﺗ
ﻓﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻧﻪ ﻻ ﳚﺐ ﺇﻻ ﻗﻀﺎ ُﺀ ﺍﻟﱵ ﺩﺧﻞ ﻭﻗﺘﻬﺎ ﻓﻘﻂ ،ﻭﻋﻠﻴـﻪ ﲨﻬـﻮﺭ
ﺍﻷﺻﺤﺎﺏ ،ﻭﻋﻨﻪ ﻳﻠﹾﺰﻣﻪ ﻗﻀﺎ ُﺀ ﺍﻤﻮﻋ ِﺔ ﺇﻟﻴﻬـﺎ ،ﻭﻫـﻲ ﻣـﻦ ﺍﳌﻔـﺮﺩﺍﺕ ،ﻭﻗـﺎﻝ ﰲ
ﺾ ﻻ ﻗﻀﺎ َﺀ ﺇﻻ ﺃﻥﺖ ﰒ ﻃﺮﺃ ﻣﺎﻧﻊ ﻣﻦ ﺟﻨﻮ ٍﻥ ﺃﻭ ﺣﻴ ٍ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻮﻗ
ﻳﺘﻀﺎﻳﻖ ﺍﻟﻮﻗﺖ ﻋﻦ ﻓﻌﻠﻬﺎ ،ﰒ ﻳﻮﺟﺪ ﺍﳌﺎﻧﻊ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭ ﺯﻓﹶﺮ ،ﻭﻣﱴ ﺯﺍﻝ ﺍﳌﺎﻧ ﻊ ﻣﻦ
ﺚﺗﻜﻠﻴﻔﻪ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻟﺰﻣﺘﻪ ﺇﻥ ﺃﺩﺭﻙ ﻓﻴﻬﺎ ﻗﺪﺭ ﺭﻛﻌﺔ ﻭﺇﻻ ﻓﻼ ،ﻭﻫﻮ ﻗـﻮﻝ ﺍﻟﱠﻠﻴـ ِ
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﻘﺎﻟ ﹲﺔ ﰲ ﻣﺬﺍﻫﺐ ﺃﲪﺪ.
* ﻗﻮﻟـﻪ) :ﻭﳚﺰﺉ) (١ﺳ ﺘﺮ ﻋﻮﺭﺗﻪ ﰲ ﺍﻟﻨﻔﹾﻞ ﻭﻣﻊ ﺃﺣﺪ ﻋﺎﺗﻘﻴﻪ ﰲ ﺍﻟﻔﺮﺽ( ﻗﺎﻝ ﰲ
ﻁ ﰲ ﺻـﺤﺔ ﺻـﻼﺓ ﺍﻹﻧﺼﺎﻑ :ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃ ﱠﻥ ﺳﺘ ﺮ ﺍ ﹶﳌﻨ ِﻜﺒﻴ ِﻦ ﰲ ﺍﳉﻤﻠﺔ ﺷ ﺮ ﹲ
ﺐ ﻻ= ﺍﻟﻔﺮﺽ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫ ﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻫــﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ ﺳﺘﺮﳘﺎ ﻭﺍﺟ
) (١ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺑﻘﺔ "ﻭﻳﻜﻔﻲ" ،ﻭ ﺍﻟﺘﺼﺤﻴﺢ ﻋﻦ ﻧﺴﺦ "ﺍﻟﺰﺍﺩ" ﺍﳌﻄﺒﻮﻋﺔ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٥٠
ﺤﺶ ،ﺃﻭ ﺻﻠﱠﻰ ﰲ ﺛـﻮﺏ ﺾ ﻋﻮﺭﺗﻪ ﻭﹶﻓ ﻭﳚﺰﺉ ﺳ ﺘﺮ ﻋﻮﺭﺎ ،ﻭﻣﻦ ﺍﻧﻜﺸﻒ ﺑﻌ
) (
ﺤ ﱟﻞ ﳒﺲ ،ﻭ ﻣ ﻦ ﻭ ﺟ ﺪ ﻛﻔﺎﻳ ﹶﺔ ﺲ ﺃﻋﺎﺩ * ،ﻻ ﻣ ﻦ ﺣِﺒ
ﺲ ﰲ ﻣ ﺤﺮﻡ ﻋﻠﻴﻪ ﺃﻭ ﻧﺠ ٍ
ﻣ
ـــــــــــــــــــــــــــــــــــ
ﻁ ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻳﻀﺎﹰ ،ﻭﻋﻨﻪ ﺳﻨﺔﹲ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﳜﺘﻠﻒ ﺍﳌﺬﻫﺐ ﰲ = ﺷ ﺮ ﹲ
ﺴ ﺮ ِﺓ ﻭﺍﻟﺮﻛﺒ ِﺔ ﻣﻦ ﺍ َﻷ ﻣ ِﺔ ﻋﻮﺭﺓﹲ ،ﻭﻗﺪ ﺣﻜﻰ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻـﺤﺎﺑﻨﺎ ﺃ ﱠﻥ ﻋﻮﺭﻬﺗـﺎ ﺃﻥ ﻣﺎ ﺑﲔ ﺍﻟ
ﺶ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺧﺼﻮﺻﺎﹰ، ﻂ ﻗﺒﻴ ﺢ ﻓﺎﺣ ﺍﻟﺴﻮﺃﺗﺎﻥ ﻓﻘﻂ ﻛﺎﻟﺮﻭﺍﻳﺔ ﰲ ﻋﻮﺭﺓ ﺍﻟﺮﺟﻞ ،ﻭﻫﺬﺍ ﻏﻠ ﹲ
ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻤﻮﻣﹰﺎ ،ﻭﻛﻼ ﻡ ﺃﲪ ﺪ ﺃﺑﻌ ﺪ ﺷﻲﺀ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﻘﻨﻊ ،ﻭﺍ ﹸ
ﳊﺮ ﹸﺓ ﻛﻠﱡﻬﺎ ﻋﻮﺭﹲﺓ
ﳊﺮﺓ. ﺇﻻ ﺍﻟﻮ ﺟﻪ ،ﻭﰲ ﺍﻟﻜﻔﲔ ﺭﻭﺍﻳﺘﺎﻥ ،ﻭﺃ ﻡ ﺍﻟﻮﻟﺪ ﻭﺍﳌﹸ ﻌﺘﻖ ﺑﻌﻀﻬﺎ ﻛﺎ َﻷ ﻣ ِﺔ ﻭﻋﻨﻪ ﻛﺎ ﹸ
ﺤﺐ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺼﻠﱢﻲ ﰲ ﺛﻮﺑﲔ ،ﻓﺈﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ﺃﺟﺰﹶﺃﻩ ﺇﺫﺍ ﻛـﺎﻥ ﻳﺴﺘ
ﻋﻠﻰ ﻋﺎِﺗ ِﻘ ِﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﻠﱢﺒﺎﺱ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﳚﺰﺋﻪ ﺳﺘﺮ ﻋﻮﺭﺗِﻪ ﰲ ﺍﻟﻨﻔﹾﻞ ﺩﻭﻥ ﺍﻟﻔﺮﺽ.
ﺠ ﻌ ﹾﻞ ﻋﻠﻰ ﻋﺎﺗﻘﻴـﻪ ،ﻭﺫﻛـﺮ ﺏ ﺍﻟﻮﺍﺣ ِﺪ ﹶﻓ ﹾﻠﻴ
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺍﻟﺜﱠﻮ ِ
ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺑﻠﻔﻆ ﺃﺷﻬﺪ ﺃﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ" :ﻣﻦ ﺻﻠﱠﻰ ﰲ ﺛـﻮﺏ
ﻒ ﺑﲔ ﹶﻃ ﺮ ﹶﻓﻴﻪ") (١ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻗﺪ ﺣ ﻤ ﹶﻞ ﺍﳉﻤﻬﻮ ﺭ ﺍﻷﻣـ ﺮ ﰲ ﻗﻮﻟــﻪ: ﻭﺍﺣﺪ ﹶﻓ ﹾﻠﻴﺨﺎِﻟ
ﻒ ﺑﲔ ﹶﻃ ﺮ ﹶﻓﻴﻪ" ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﺘﱰﻳﻪ ،ﻗﺎﻝ :ﻭﺍﻟﻈـﺎﻫ ﺮ ﻣـﻦ " ﹶﻓ ﹾﻠﻴﺨﺎِﻟ
ﺿﻴﻘﹰﺎ
ﺏ ﻭﺍﺳﻌﹰﺎ ﻓﻴﺠﺐ ،ﻭﺑﲔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻑ ﺍﳌﺼﻨﻒ ﺍﻟﺘﻔﺼﻴ ﹸﻞ ﺑﲔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻮ ﺼ ﺮ ِ ﺗ
ﻓﻼ ﳚﺐ ﻭﺿ ﻊ ﺷﻲ ٍﺀ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻌﺎﺗِﻖ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺍﺑﻦ ﺍ ﹸﳌﻨﺬِﺭ.
ﺲ ﺃﻋﺎﺩ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭ ﻣ ﻦ ﺤ ﺮ ٍﻡ ﻋﻠﻴﻪ ﺃﻭ ﻧﺠ ٍ ﺏ ﻣ * ﻗﻮﻟــﻪ) :ﺃﻭ ﺻﻠﱠﻰ ﰲ ﺛﻮ ٍ
ﺐ ﱂ ﺗﺼ ﺢ ﺻﻼﺗﻪ ،ﻭﻋﻨﻪ ﺗﺼﺢ ﻣﻊ ﺍﻟﺘﺤﺮﱘ ،ﻭ ﻣ ﻦ ﱂ ﳚ ﺪ ﺼ ٍ ﺏ ﺣﺮﻳ ٍﺮ ﺃﻭ ﹶﻏ ﺻﻠﱠﻰ ﰲ ﺛﻮ ٍ
ﺝ ﺃﻥ ﻻ ﻳﻌﻴﺪ ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ: ﺇﻻ ﺛﻮﺑﹰﺎ ﳒﺴﹰﺎ ﺻﻠﱠﻰ ﻓﻴﻪ ﻭﺃﻋﺎﺩ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺹ ،ﻭﻳﺘﺨ ﺮ
ﺏ ﱂ ﺗﺼ ﺢ ﺻﻼﺗﻪ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴـﻪ ﻗﻮﻟـﻪ :ﻭﻣﻦ ﺻﻠﱠﻰ ﰲ ﺛﻮﺏ ﺣﺮﻳ ٍﺮ ﺃﻭ ﻣﻐﺼﻮ ٍ
ﻼ ﹸﻝ ﻭﺍﺑـ ﻦ
ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ ﺗﺼﺢ ﻣﻊ ﺍﻟﺘﺤﺮﱘ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋ ﱠ
ﻋﻘﻴﻞ ،ﻗﺎﻝ ﺍﺑﻦ ﺭﺯﻳ ٍﻦ ﻭﻫﻮ ﹶﺃ ﹾﻇﻬﺮ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺣﺪ ﻣﻠﺘﺤﻔﹰﺎ ﺑﻪ ،ﻭﺑﺎﺏ ﺇﺫﺍ ﺻﻠﻰ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺣﺪ
ﻓﻠﻴﺠﻌﻞ ﻋﻠﻰ ﻋﺎﺗﻘﻴﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،١٠١ ،١٠٠/١ﻭﻣﺴﻠﻢ ،ﰲ :ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺛﻮﺏ ﻭﺍﺣﺪ
ﻭﺻﻔﺔ ﻟﺒﺴﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .٣٦٩ ،٣٦٨/١
٥١ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻋﻮﺭﺗﻪ ﺳﺘﺮﻫﺎ ﻭﺇ ﹼﻻ ﻓﺎﻟ ﹶﻔ ﺮ ﺟ ﻴﻦِ ،ﻓﺈ ﹾﻥ ﱂ ﻳﻜﻔﻬﻤﺎ ﻓﺎﻟ ﺪﺑﺮ ،ﻭﺇﻥ ﺃﹸ ِﻋ ﻴ ﺮ ﺳﺘﺮ ﹰﺓ ﻟﺰﻣـﻪ
ﻗﺒﻮﻟﹸﻬﺎ ،ﻭﻳﺼﻠﱢﻲ ﺍﻟﻌـﺎﺭﻱ ﻗﺎﻋـﺪﹰﺍ ﺑﺎﻹﳝﺎﺀ ﺍﺳﺘﺤﺒــﺎﺑﹰﺎ ﻓﻴﻬﻤـﺎ ،ﻭﻳﻜـﻮﻥ
ﺇﻣـﺎﻣﻬﻢ ﻭﺳﻄﹶﻬﻢ ،ﻭﻳﺼﻠﻲ ﻛ ﱡﻞ ﻧﻮﻉ ﻭﺣﺪﻩ ،ﻓﺈﻥ ﺷـ ﻖ ﺻـﻠﱠﻰ ﺍﻟــﺮﺟﺎ ﹸﻝ
ﻭﺍﺳﺘﺪﺑﺮﻫﻢ ﺍﻟﻨﺴﺎﺀُ ،ﰒ ﻋﻜﹶﺴﻮﺍ ،ﻓﺈﻥ ﻭﺟﺪ ﺳﺘﺮﺓ ﻗﺮﻳﺒﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﺳـﺘﺮ
ﻭﺑﲎ ،ﻭﺇﻻ ﺍﺑﺘﺪﺃ.
) (
ﺼﻤﺎﺀ * ،ﻭﺗﻐﻄﻴ ﹸﺔ ﻭﺟﻬﻪ ،ﻭﺍﻟﻠﱢﺜﺎﻡ
ﺴ ﺪﻝﹸ ،ﻭﺍﺷﺘﻤﺎ ﹸﻝ ﺍﻟ
ﻭﻳﻜﺮﻩ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟ
ﻒ ﹸﻛﻤﻪ ﻭﹶﻟﻔﱡﻪ ،ﻭ ﺷ ﺪ ﻭﺳﻄﻪ ﹶﻛ ﺰﻧﺎﺭ.
ﻋﻠﻰ ﻓﻤﻪ ﻭﺃﻧﻔﻪ ،ﻭ ﹶﻛ
ﳋﻴﻼ ُﺀ ﰲ ﺛﻮﺏ ﻭﻏﲑﻩ ،ﻭﺍﻟﺘﺼﻮﻳ ﺮ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻪ ،ﻭﳛﺮﻡ ﺍﺳـﺘﻌﻤﺎ ﹸﻝ
ﻭﲢﺮ ﻡ ﺍ ﹸ
ﻣﻨﺴﻮﺝٍ ،ﺃﻭ ﻣ ﻤﻮﻩ ﺑﺬﻫﺐ ﻗﺒﻞ ﺍﺳﺘﺤﺎﻟﺘﻪ ،ﻭﺛﻴﺎﺏ ﺣﺮﻳﺮ ،ﻭﻣﺎ ﻫﻮ ﺃﻛﺜﺮﻩ ﻇﻬﻮﺭﹰﺍ
ﺏ ﺃﻭ
ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭ ،ﻻ ﺇﺫﺍ ﺍﺳﺘﻮﻳﺎ ﺃﻭ ﻟﻀﺮﻭﺭﺓ ﺃﻭ ِﺣﻜﱠﺔ ﺃﻭ ﻣـﺮﺽ ﺃﻭ ﺟـ ﺮ ٍ
ﺣﺸﻮ ،ﺃﻭ ﻛﺎﻥ ﻋﻠﹶﻤﹰﺎ ﺃﺭﺑﻊ ﺃﺻﺎﺑ ﻊ ﻓﻤﺎ ﺩﻭﻥﹶ ،ﺃﻭ ِﺭﻗﹶﺎﻉ ،ﺃﻭ ﹶﻟﺒﺔ ﺟ ﻴ ٍ
ﺐ ﻭ ﺳﺠﻒ
ﺼ ﹶﻔﺮ ﻭﺍﳌﹸ ﺰ ﻋ ﹶﻔﺮ ﻟﻠﺮﺟﺎﻝ.
ِﻓﺮﺍﺀ .ﻭﻳﻜﺮﻩ ﺍﳌﹸ ﻌ
ﻭﻣﻨﻬﺎ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﺠﺎﺳﺎﺕ ،ﻓﻤﻦ ﺣ ﻤ ﹶﻞ ﳒﺎﺳ ﹰﺔ ﻻ ﻳﻌﻔﻰ ﻋﻨﻬﺎ ،ﺃﻭ ﻻﻗﺎﻫـﺎ
ﺑﺜﻮﺑﻪ ﺃﻭ ﺑﺪﻧﻪ ﱂ ﺗﺼﺢ ﺻﻼﺗﻪ ،ﻭﺇ ﹾﻥ ﹶﻃﻴ ﻦ ﺃﺭﺿﹰﺎ ﳒﺴ ﹰﺔ ﺃﻭ ﹶﻓ ﺮﺷﻬﺎ )ﻃﺎﻫﺮﹰﺍ( ﻛﹸ ِﺮ ﻩ
ﺠ ﺮ
ﺖ ﺇﻥ ﱂ ﻳ ﻨ ﺼﱠﻠﻰ ﻣﺘﺼﻞ ٍ)ﺑــﻪ( ﺻ
ﺤ ﻑ ﻣ
ﻭﺻﺤﺖ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻄــﺮ ِ
ﲟﺸﻴـﻪ ،ﻭﻣﻦ ﺭﺃﻯ ﻋﻠﻴﻪ ﳒﺎﺳ ﹰﺔ ﺑﻌﺪ ﺻﻼﺗﻪ ﻭ ﺟ ِﻬ ﹶﻞ ﻛﹶـﻮﻧﻬﺎ ﻓﻴﻬﺎ ﻟـﻢ ﻳﻌِـﺪ،
ـــــــــــــــــــــــــــــــــــ
ﺴ ﺪ ﹸﻝ ﻭﺍﺷﺘﻤﺎ ﹸﻝ ﺍﻟﺼﻤﺎﺀ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻳﻜﺮﻩ
ﻗﻮﻟـﻪ) :ﻭﻳ ﹾﻜﺮﻩ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟ *
ﺡ ﻋﻠﻰ ﻛﺘﻔﻴﻪ ﺛﻮﺑﺎﹰ ،ﻭﻻ ﻳﺮﺩ ﹶﺃ ﺣ ﺪ ﻃﺮﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻜﺘﻒ.
ﺴ ﺪﻝﹸ ،ﻭﻫﻮ ﺃﻥ ﻳ ﹾﻄ ﺮ
ﰲ ﺍﻟﺼﻼﺓ ﺍﻟ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٥٢
) (
ﻭﺇﻥ ﻋﻠﻢ ﺃﺎ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﻟﻜ ﻦ ﻧﺴﻴﻬﺎ ﺃﻭ ﺟﻬِﻠﻬﺎ ﺃﻋﺎﺩ * ،ﻭﻣﻦ ﺟﱪ ﻋﻈﻤـﻪ
ﻂ ﻣﻨﻪ ﻣﻦ ﻋﻀﻮ ﺃﻭ ِﺳ ﻦ ﻓﻄﺎﻫﺮ.
ﺑﻨﺠﺲ ﱂ ﳚﺐ ﻗﻠ ﻌ ﻪ ﻣﻊ ﺍﻟﻀﺮﺭ ،ﻭﻣﺎ ﺳ ﹶﻘ ﹶ
) (
ﺏ ﻭﻻ ﺗﺼﺢ ﺍﻟﺼـﻼﺓ ﰲ ﻣ ﹾﻘﺒﺮ ٍﺓ * ،ﻭ ﺣ
ﺶ ﻭﲪﺎﻡٍ ،ﻭﺃﻋﻄﺎ ِﻥ ﺇﺑﻞِ ،ﻭﻣﻐﺼﻮ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻋﻠﻢ ﺃﺎ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﻟﻜﻦ ﻧﺴﻴﻬﺎ ﺃﻭ ﺟﻬﻠﻬﺎ ﺃﻋﺎﺩ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ:
ﻓﻌﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺇﺣﺪﺍﳘﺎ ﺗﺼﺢ ،ﻭﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ،
ﻒ ﻭﺍ ﺪ ﻭﺍﻟﺸﻴ ﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﺻﻠﻰ ﺑﺎﻟﻨﺠﺎﺳﺔ
ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﳌﺼﻨ
ﻼ ﻓﻼ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ،ﻭﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻷﻥ ﻣـ ﻦ ﻛـﺎﻥ ﻣﻘﺼـﻮﺩﻩ
ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
ﺏ ﺍﶈﻈﻮ ِﺭ ﺇﺫﺍ ﻓﻌﻠﻪ ﳐﻄﺌﹰﺎ ﺃﻭ ﻧﺎﺳﻴﹰﺎ ﻻ ﺗﺒﻄﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻪ.
ﺍﺟﺘﻨﺎ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﰲ ﻣﻘﱪﺓ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺗﺼ ﺢ
ﺸﺮﻙ .ﻭﺫﻛﺮ ﻃﺎﺋﻔﺔﺍﻟﺼﻼ ﹸﺓ ﰲ ﺍ ﹶﳌ ﹾﻘﺒ ﺮ ِﺓ ﻭﻻ ﺇﻟﻴﻬﺎ ،ﻭﺍﻟﻨﻬ ﻲ ﻋﻦ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﺳﺪﱞ ﻟﺬﺭﻳﻌﺔ ﺍﻟ
ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﻘﱪ ﻭﺍﻟﻘﱪﻳﻦ ﻻ ﻳ ﻤﻨﻊ ﻣﻦ ﺍﻟﺼﻼﺓ؛ ﻷﻧﻪ ﻻ ﻳﺘﻨﺎﻭﻟﻪ ﺍﺳﻢ ﺍﳌﻘﱪﺓ ،ﻭﺇﳕـﺎ
ﺍﳌﻘﱪﺓ ﺛﻼﺛﺔ ﻗﺒﻮﺭ ﻓﺼﺎﻋﺪﹰﺍ .ﻭﻟﻴﺲ ﰲ ﻛﻼﻡ ﺃﲪﺪ ﻭﻋﺎﻣ ِﺔ ﺃﺻﺤﺎﺑﻪ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ،ﺑﻞ ﻋﻤﻮﻡ
ﻛﻼﻣﻬﻢ ﻭﺗﻌﻠﻴﻠﻬﻢ ﻭﺍﺳﺘﺪﻻﳍﻢ ﻳﻮﺟﺐ ﻣﻨ ﻊ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﻗﱪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺒـﻮﺭ ،ﻭﻫـﻮ
ﺍﻟﺼﻮﺍﺏ ،ﻗﺎﻝ :ﻭﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺍﻷﺻﺤﺎﺏ ﻛﺮﺍﻫ ﹸﺔ ﺩﺧﻮﻝ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﺼﻮﺭﺓ،
ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ ﻓﻴﻪ ﺗﺼﺎﻭﻳﺮ ﺃﺷ ﺪ ﻛﺮﺍﻫ ﹰﺔ.
ﺶ ﻭﺃﻋﻄﺎﻥ ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ ﻭﺍ ﹸ
ﳊ
ﺍﻹﺑﻞ( .ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﺍﻷﺻﺤﺎﺏ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ .ﻭﻋﻨﻪ ﺇﻥ ﻋِﻠ ﻢ ﺍﻟﻨﻬـ ﻲ ﱂ
ﺖ.
ﺤ
ﺗﺼ ﺢ ﻭﺇﻻ ﺻ
)ﻓﺎﺋﺪﺓ( ﻗﻮﻟـﻪ) :ﻭﺃﻋﻄﺎﻥ ﺍﻹﺑﻞ ﺍﻟﱵ ﺗﻘﻴﻢ ﻓﻴﻬﺎ ﻭﺗﺄﻭﻱ ﺇﻟﻴﻬﺎ( ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﻣـﻦ
ﺍﳌﺬﻫﺐ .ﻧﺺ ﻋﻠﻴﻪ.
٥٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) ( ) (
ﻭﺃﺳﻄﺤﺘِﻬﺎ * ،ﻭﺗﺼﺢ ﺇﻟﻴﻬﺎ * ،ﻭﻻ ﺗﺼﺢ ﺍﻟﻔﺮﻳﻀﺔ ﰲ ﺍﻟﻜﻌﺒﺔ ﻭﻻ ﻓﻮﻗﹶﻬـﺎ،
ﻭﺗﺼﺢ ﺍﻟﻨﺎﻓﻠ ﹸﺔ ﻭﺍﳌﻨﺬﻭﺭ ﹸﺓ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺷﺎﺧﺺ ﻣﻨﻬﺎ.
ﺐ ﺳﺎﺋ ٍﺮ ﰲ ﺢ ﺑﺪﻭﻧﻪ ،ﺇﻻ ﻟﻌﺎﺟﺰ ﻭﻣﺘﻨﻔ ٍﻞ ﺭﺍﻛ ٍ ﻭﻣﻨﻬﺎ ﺍﺳﺘﻘﺒﺎ ﹸﻝ ﺍﻟ ِﻘﺒﻠﺔ ،ﻓﻼ ﺗﺼ
) (
ﺡ
ﺡ ﺍﻟﺼﻼﺓ ﺇﻟـﻴﻬﺎ ،ﻭﻣــﺎﺵ ،ﻭﻳﻠﹾﺰﻣـﻪ ﺍﻻﻓﺘﺘﺎ ﺳـﻔﺮ * ،ﻭﻳﻠﹾﺰﻣـﻪ ﺍﻓﺘﺘﺎ
ﺏ ﻣﻦ ﺍﻟﻘﺒﻠﺔ ﺇﺻﺎﺑ ﹸﺔ ﻋﻴﻨﻬﺎ ،ﻭ ﻣ ﻦ
ﻉ ﻭﺍﻟﺴﺠﻮ ﺩ ﺇﻟﻴﻬﺎ ،ﻭﹶﻓ ﺮﺽ ﻣ ﻦ ﹶﻗﺮ ﻭﺍﻟـﺮﻛـﻮ
ﺐ ﺇﺳﻼﻣﻴ ﹰﺔ ﻋﻤﻞ ﺎ ،ﻭﻳﺴﺘﺪﻝ ﺑﻌﺪ ﺟﻬﺘﻬﺎ ،ﻓﺈﻥ ﺃﺧﱪﻩ ﺛﻘﺔﹲ ﺑﻴﻘﲔ ﺃﻭ ﻭﺟﺪ ﳏﺎﺭﻳ
ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺴﻔﺮ ﺑﺎﻟﻘﻄﺐ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻣﻨﺎﺯﳍﻤﺎ ،ﻭﺇﻥ ﺍﺟﺘﻬﺪ ﳎﺘﻬـﺪﺍﻥ
ﻓﺎﺧﺘﻠﻔﺎ ﺟﻬ ﹰﺔ ﱂ ﻳﺘﺒﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ،ﻭﻳﺘﺒﻊ ﺍﳌﻘﱢﻠ ﺪ ﺃﻭﹶﺛﻘﹶﻬﻤﺎ ﻋﻨﺪﻩ ،ﻭﻣﻦ ﺻـﻠﱠﻰ
ﻑ ﺑﺄﺩﻟﺔ ﺍﻟﻘﺒﻠﺔﺑﻐﲑ ﺍﺟﺘﻬﺎﺩ ﻭﻻ ﺗﻘﻠﻴﺪ ﹶﻗﻀﻰ ﺇﻥ ﻭﺟﺪ ﻣﻦ ﻳﻘﻠﱢﺪﻩ ،ﻭﳚﺘﻬﺪ ﺍﻟﻌﺎﺭ
ﻟﻜﻞ ﺻﻼﺓ ،ﻭﻳﺼﻠﻲ ﺑﺎﻟﺜﺎﱐ ،ﻭﻻ ﻳﻘﻀﻲ ﻣﺎ ﺻﻠﱠﻰ ﺑﺎﻷﻭﻝ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺃﺳﻄﺤﺘﻬﺎ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻋﻨﻪ ﺗﺼﺢ ﻋﻠﻰ ﺃﺳـﻄﺤﺘﻬﺎ ﻭﺇﻥ ﱂ
ﺤﺤﻬﺎ ﰲ ﺩﺍﺧﻠﻬﺎ. ﺼﻧ
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺍﻟﺼﺤﻴﺢ ﺇﻥ ﺷــﺎﺀ ﺍﷲ ﻗﺼﺮ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻣـﺎ ﺗﻨﺎﻭﻟــﻪ
ﺍﻟﻨﺺ ،ﻭﺇﻥ ﺍﳊﻜﻢ ﻻ ﻳﻌﺪﻯ ﺇﱃ ﻏﲑﻩ ،ﺫﻛﺮﻩ ﺷﻴﺨﻨﺎ ،ﻷﻥ ﺍﳊﻜﻢ ﺇﻥ ﻛــﺎﻥ ﺗﻌﺒـﺪﺍ
ﻟـﻢ ﻳﻘﺲ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻋﻠﻞ ﻓﺈﳕﺎ ﻳﻌﻠﻞ ﲟﻈﻨﺔ ﺍﻟﻨﺠﺎﺳﺔ ،ﻭﻻ ﻳﺘﺨﻴﻞ ﻫﺬﺍ ﰲ ﺃﺳﻄﺤﺘﻬﺎ.
ﳊﺶ * ﻗﻮﻟــﻪ) :ﻭﺗﺼﺢ ﺇﻟﻴﻬﺎ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺇﻟﻴﻬﺎ ﺇﻻ ﺍﳌﻘﱪ ﹶﺓ ﻭﺍ ﹸ
ﰲ ﻗﻮﻝ ﺍﺑﻦ ﺣﺎﻣﺪ .ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ :ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻫـﺬﻩ
ﺍﳌﻮﺍﺿﻊ ﺇﻻ ﺍﳌﻘﱪ ﹶﺓ ﻟﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻓﻴﻬﺎ .ﺍ ﻫـ.
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻄﻮﺡ ﻭﺍﳌﻨﱪ ﻭﺍﳋﺸﺐ( ،ﻭﱂ ﻳ ﺮ ﺍﳊﺴ ﻦ ﺑﺄﺳـﹰﺎ ﺃﻥ
ﳉ ﻤ ِﺪ ﻭﺍﻟﻘﻨﺎﻃ ِﺮ ﻭﺇﻥ ﺟﺮﻯ ﲢﺘﻬﺎ ﺑﻮﻝ ﺃﻭ ﻓﻮﻗﻬﺎ ،ﺃﻭ ﺃﻣﺎﻣﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺳﺘﺮﹲﺓ.
ﻳﺼﻠﻲ ﻋﻠﻰ ﺍ ﹶ
ﺐ ﺳﺎﺋ ٍﺮ ﰲ ﺳﻔﺮ( .ﻫــﺬﺍ ﺍﳌـﺬﻫﺐ ،ﻭﻋﻨـﻪ ﻳﺴـﻘﻂ * ﻗﻮﻟـﻪ) :ﻭﻣﺘﻨﻔ ٍﻞ ﺭﺍﻛ ٍ
ﺲ.
ﺼﺮِﻩ ،ﻭﻗﺪ ﹶﻓ ﻌﻠﹶﻪ ﺃﻧـ
ﺍﻻﺳﺘﻘﺒﺎ ﹸﻝ ﺃﻳﻀــﹰﺎ ﺇﺫﺍ ﺗﻨﻔﻞ ﰲ ﺍﳊﻀﺮ ﻛﺎﻟﺮﺍﻛﺐ ﺍﻟﺴﺎﺋﺮ ﰲ ِﻣ
ﻗﺎﻟﻪ ﰲ ﺍﻹﻧﺼﺎﻑ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٥٤
) (
ﻭﻣﻨﻬﺎ ﺍﻟﻨﻴﺔ * ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻨﻮﻱ ﻋﲔ ﺻﻼ ٍﺓ ﻣﻌﻴﻨﺔٍ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻔﺮﺽ
ﻭﺍﻷﺩﺍﺀ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻨﻔﻞ ﻭﺍﻹﻋﺎﺩﺓ ﻧﻴﺘﻬﻦ ،ﻭﻳﻨﻮﻱ ﻣﻊ ﺍﻟﺘﺤﺮﳝﺔ ،ﻭﻟﻪ ﺗﻘـﺪﳝﻬﺎ
) (
ﻋﻠﻴﻬﺎ ﺑﺰﻣﻦ ﻳﺴﲑ ﰲ ﺍﻟﻮﻗﺖ * ،ﻓﺈﻥ ﻗﻄﻌﻬـﺎ ﰲ ﺃﺛﻨــﺎﺀ ﺍﻟﺼـﻼﺓ ﺃﻭ ﺗﺮﺩﺩ
) (
ﻚ ﻓﻴﻬﺎ ﺍﺳﺘﺄﻧﻒ( * .
ﺖ) .ﻭﺇﺫﺍ ﺷ
ﺑ ﹶﻄ ﹶﻠ
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ) :ﻭﻣﻨﻬﺎ ﺍﻟﻨﻴﺔ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻨﻴﺔ ﺗﺘﺒﻊ ﺍﻟﻌﻠﻢ ،ﻓﻤﻦ ﻋﻠﻢ ﻣﺎ ﻳﺮﻳﺪ *
ﻓﻌﻠﻪ ﻗﺼﺪﻩ ﺿﺮﻭﺭﺓ.
ﲑ ﰲ ﺍﻟﻮﻗﺖ(.
ﻗﻮﻟـﻪ) :ﻭﻳﻨﻮﻱ ﻣﻊ ﺍﻟﺘﺤﺮﳝﺔ ،ﻭﻟـﻪ ﺗﻘﺪﻳﻤﻬﺎ ﻋﻠﻴﻬﺎ ﺑﺰﻣﻦ ﻳﺴ ٍ *
ﺐ ﺍﻟﻨﻴﺔ،
ﺴﺮ ﺑﻮﻗﻮﻉ ﺍﻟﺘﻜﺒﲑ ﻋ ﹶﻘﻴ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻭﺟﻮﺏ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﻴﺔ ﻟﻠﺘﻜﺒﲑ ﻗﺪ ﻳﻔ
ﻁ ﺁﺧ ِﺮ
ﺼﻠﱡﻮﻥ ﻫﻜﺬﺍ .ﻭﻗﺪ ﻳ ﹶﻔﺴﺮ ﺑﺎﻧﺒﺴﺎ ِ
ﻭﻫﺬﺍ ﳑﻜﻦ ﻻ ﺻﻌﻮﺑﺔ ﻓﻴﻪ ،ﺑﻞ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻳ
ﺍﻟﻨﻴ ِﺔ ﻋﻠﻰ ﺃﺟﺰﺍ ِﺀ ﺍﻟﺘﻜﺒ ِﲑ ﲝﻴﺚ ﻳﻜﻮﻥ ﺃﻭﻟﹸﻬﺎ ﻣﻊ ﺃﻭﻟِﻪ ،ﻭﺁﺧﺮﻫﺎ ﻣﻊ ﺁﺧـﺮﻩ .ﻭﻫـﺬﺍ ﻻ
ﺏ ﻛﻤﺎﻝ ﺍﻟﻨﻴ ِﺔ ﻋﻦ ﺃﻭﻝ ﺍﻟﺼﻼﺓ ،ﻭ ﺧﹸﻠ ﻮ ﺃﻭ ِﻝ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﻨﻴـﺔ
ﻳﺼﺢ؛ ﻷﻧﻪ ﻳﻘﺘﻀﻲ ﻋﺰﻭ
ﺍﻟﻮﺍﺟﺒﺔ .ﻭﻗﺪ ﻳﻔﺴﺮ ﲝﻀﻮﺭ ﲨﻴﻊ ﺍﻟﻨﻴﺔ ﺍﻟﻮﺍﺟﺒﺔ .ﻭﻗﺪ ﻳﻔﺴﺮ ﲜﻤﻴﻊ ﺍﻟﻨﻴﺔ ﻣﻊ ﲨﻴﻊ ﺃﺟـﺰﺍﺀ
ﻼ ﻋﻦ ﻭﺟﻮﺑﻪ .ﻭﻟﻮ ﻗﻴﻞ ﺑﺈﻣﻜﺎﻧﻪ ،ﻓﻬﻮ ﻣﺘﻌﺴـﺮ
ﻉ ﰲ ﺇﻣﻜﺎﻧﻪ ﻓﻀ ﹰ
ﺍﻟﺘﻜﺒﲑ ،ﻭﻫﺬﺍ ﻗﺪ ﻧﻮ ِﺯ
ﳊ ﺮﺝِ ،ﻭﺃﻳﻀﹰﺎ ﻓﻤﻤﺎ ﻳﺒ ِﻄﻞﹸ ﻫﺬﺍ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺃﻥ ﺍﳌﻜﺒﺮ ﻳﻨﺒﻐﻲ ﻟــﻪ ﺃﻥ ﻳﺘـﺪﺑ ﺮ
ﻓﻴﺴﻘﻂ ﺑﺎ ﹶ
ﺍﻟﺘﻜﺒ ﲑ ﻭﻳﺘﺼﻮﺭﻩ ﻓﻴﻜﻮﻥ ﻗﻠﺒﻪ ﻣﺸﻐﻮ ﹰﻻ ﲟﻌﲎ ﺍﻟﺘﻜﺒﲑ ﻻ ﲟﺎ ﻳﺸـﻐﻠﻪ ﻋـﻦ ﺫﻟـﻚ ﻣـﻦ
ﻁ ﻳﺘﻘﺪﻡ ﺍﻟﻌﺒﺎﺩ ﹶﺓ ﻭﻳﺴﺘﻤ ﺮ ﺣﻜ ﻤ ﻪ ﺇﱃ
ﺍﺳﺘﺤﻀﺎﺭ ﺍ ﹶﳌﻨﻮِﻱ ،ﻭﻷﻥ ﺍﻟﻨﻴﺔ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ،ﻭﺍﻟﺸﺮ ﹸ
ﺁﺧﺮﻫﺎ.ﺍ.ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺇﺫﺍ ﺷﻚ ﻓﻴﻬﺎ ﺍﺳﺘﺄﻧﻒ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺗﺮﺩﺩ ﰲ ﻗﻄﻌﻬﺎ ﻓﻌﻠـﻰ
ﻭﺟﻬﲔ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ) :ﺃﺣﺪﳘﺎ( ﺗﺒﻄﻞ ﻭﻫﻮ ﺍﳌﺬﻫﺐ )ﻭﺍﻟﺜﺎﱐ( ﻻ ﺗﺒﻄﻞ ﻭﻫﻮ ﻇﺎﻫﺮ
ﻛــﻼﻡ ﺍﳋﺮﻗﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺣﺎﻣــﺪ .ﻗــﺎﻝ ﻭﺍﻟﻮﺟﻬــﺎﻥ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﺷﻚ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ :ﻭﳛﺮ ﻡ ﺧﺮﻭﺟﻪ ﻟﺸﻜﱢﻪ ﰲ ﺍﻟﻨﻴﺔ ﻟﻠﻌﻠﻢ ﺑﺄﻧﻪ ﻣﺎ ﺩ ﺧ ﹶﻞ ﺇﻻ ﺑﺎﻟﻨﻴﺔ.
٥٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻼ ﰲ ﻭﻗﺘﻪ ﺍﳌﺘﺴﻊ ﺟﺎﺯ ،ﻭﺇﻥ ﺍﻧﺘﻘﻞ ﺑﻨﻴـﺔ ﻣـﻦ ﺐ ﻣﻨﻔﺮﺩ ﹶﻓ ﺮﺿﻪ ﻧ ﹾﻔ ﹰ
ﻭﺇﻥ ﹶﻗ ﹶﻠ
) (
ﻓــﺮﺽ ﺇﱃ ﻓــﺮﺽ ﺑـﻄﻼ ،ﻭﲡﺐ ﻧﻴﺔ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻻﺋﺘﻤﺎﻡ * ،ﻭﺇﻥ ﻧﻮﻯ
ﺢ ﻓﺮﺿﹰﺎ ﻛﻨﻴﺔ ﺇﻣﺎﻣﺘِﻪ ﻓﺮﺿﺎﹰ ،ﻭﺇﻥ ﺍﻧﻔﺮﺩ ﻣﺆﰎﹲ ﺑﻼ ﻋـﺬﺭ ﺍﳌﻨﻔﺮ ﺩ ﺍﻻﺋﺘﻤﺎ ﻡ ﱂ ﻳﺼ
) (
ﺖ .ﻭﺗﺒﻄﻞ ﺻﻼﺓ ﻣﺄﻣﻮ ٍﻡ ﺑﺒﻄﻼﻥ ﺻﻼﺓ ﺇﻣﺎﻣﻪ ،ﻓﻼ ﺍﺳـﺘﺨﻼﻑ * ،ﻭﺇﻥ ﺑ ﹶﻄ ﹶﻠ
) (
ﺐ ﻣﺆﲤﹰﺎ ﺻﺢ * .ﺃﺣﺮﻡ ﺇﻣﺎ ﻡ ﺍﳊ ﻲ ﲟﻦ ﺃﺣﺮﻡ ﻢ ﻧﺎﺋﺒﻪ ﻭﻋﺎﺩ ﺍﻟﻨﺎﺋ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﲡﺐ ﻧﻴﺔ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻻﺋﺘﻤﺎﻡ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﺷ ﺮ ِ
ﻁ ﺍﳉﻤﺎﻋـﺔ ﺃﻥ
ﻳﻨﻮﻱ ﺍﻹﻣﺎ ﻡ ﻭﺍﳌﺄﻣﻮ ﻡ ﺣﺎﹶﻟﻬﻤﺎ) ،(١ﻓﺈﻥ ﹶﺃ ﺣ ﺮ ﻡ ﻣﻨﻔﺮ ﺩ ﰒ ﻧﻮﻯ ﺍﻻﺋﺘﻤﺎ ﻡ ﱂ ﻳﺼ ﺢ ﰲ ﺃﺻـﺢ
ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﺇﻥ ﻧﻮﻯ ﺍﻹﻣﺎﻣﺔ ﺻﺢ ﰲ ﺍﻟﻨﻔﻞ ﻭﱂ ﻳﺼ ﺢ ﰲ ﺍﻟﻔﺮﺽ .ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺼـﺢ،
ﻭﻫﻮ ﺃﺻﺢ ﻋﻨﺪﻱ ﺍﻫـ.
ﻼ
ﺖ ﺻﻼﺗﻪ ﻓﺮﺿﹰﺎ ﻭﻧﻔـ ﹰ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﺃﺣﺮﻡ ﻣﻨﻔﺮﺩﹰﺍ ﰒ ﻧﻮﻯ ﺍﻹﻣﺎﻣ ﹶﺔ ﺻﺤ
ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﻭﻏﲑﻩ.
* ﻗﻮﻟـﻪ) :ﻭﺗﺒﻄﻞ ﺻﻼﺓ ﻣﺄﻣﻮ ٍﻡ ﺑﺒﻄﻼﻥ ﺻﻼﺓ ﺇﻣﺎﻣﻪ ﻓﻼ ﺍﺳﺘﺨﻼﻑ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ:
ﺙ ﺻ ﺢ ﰲ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ .ﺍ.ﻫـ.
ﻑ ﺍﻹﻣﺎ ِﻡ ﺇﺫﺍ ﺳﺒ ﻖ ﺍﳊﺪ ﹸ
ﻭﺇﻥ ﻧﻮﻯ ﺍﻹﻣﺎ ﻡ ﻻﺳﺘﺨﻼ ِ
ﺙ ﻣﻦ ﻏﲑﳘﺎ.
ﺙ ﻣﻦ ﺍﻟﺴﺒﻴﻠﲔ ،ﻭﻳﺒﲏ ﺇﺫﺍ ﺳﺒﻘﻪ ﺍﳊﺪ ﹸ ﻭﻋﻨﻪ ﺗﺒﻄﻞ ﺇﺫﺍ ﺳﺒﻘﻪ ﺍﳊﺪ ﹸ
ﺐ
* ﻗﻮﻟــﻪ) :ﻭﺇﻥ ﺃﺣــﺮﻡ ﺇﻣـﺎ ﻡ ﺍﳊﻲ ﲟﻦ ﺃﺣـﺮﻡ ﻢ ﻧـﺎﺋﺒ ﻪ ﻓﻌـﺎﺩ ﺍﻟﻨﺎﺋ
ﻣﺆﺗ ﻤﹰﺎ ﺻﺢ( .ﻗـﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺃﺣﺮﻡ ﺇﻣﺎﻣﹰﺎ ﻟ ﻐﻴﺒ ِﺔ ﺇﻣﺎﻡ ﺍﳊﻲ ﰒ ﺣﻀـﺮ ﰲ ﺃﺛﻨـﺎﺀ
ﺍﻟﺼﻼﺓ ﻓﺄﺣﺮﻡ ﻢ ﻭﺑﻨﻰ ﻋﻠﻰ ﺻﻼﺓ ﺧﻠﻴﻔﺘﻪ ﻭﺻﺎﺭ ﺍﻹﻣﺎﻡ ﻣﺄﻣﻮﻣﹰﺎ ﻓﻬﻞ ﺗﺼـﺢ؟ ﻋﻠـﻰ
ﻭﺟﻬﲔ.
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ) :ﺃﺣﺪﳘﺎ( ﻳﺼﺢ ﻭﻫﻮ ﺍﳌﺬﻫﺐ )ﻭﺍﻟﺜﺎﱐ( ﻻ ﻳﺼﺢ .ﻗﺎﻝ ﺍﺪ :ﻭﻫﻮ
ﺱ ﻓﺠﺎﺀ ﺍﻹﻣﺎ ﻡ ﺍﻷﻭ ﹸﻝ ﻓﺘﺄﺧﺮ
ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ .ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ )ﺑﺎﺏ ﻣﻦ ﺩﺧﻞ ﻟﻴﺆ ﻡ ﺍﻟﻨﺎ
ﺍﻷﻭ ﹸﻝ ﺃﻭ ﱂ ﻳﺘﺄﺧ ﺮ ﺟﺎﺯﺕ ﺻﻼﺗﻪ( ﻓﻴﻪ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﰒ ﺫﻛﺮ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑـﻦ=
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٥٦
ﺑـﺎﺏ ﺻـﻔﺔ ﺍﻟﺼـﻼﺓ
) (
ﻳﺴﻦ ﺍﻟﻘﻴﺎ ﻡ ﻋﻨﺪ )ﻗﺪ( ﻣﻦ ﺇﻗﺎﻣﺘﻬﺎ * ،ﻭﺗﺴﻮﻳ ﹸﺔ ﺍﻟﺼﻒ ،ﻭﻳﻘﻮﻝ :ﺍﷲ ﺃﻛﱪ،
ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﻣﻀﻤﻮﻣﱵ ﺍﻷﺻﺎﺑﻊ ﳑﺪﻭﺩ ﹰﺓ ﺣ ﹾﺬ ﻭ ﻣ ﻨ ِﻜﺒﻴﻪ ﻛﺎﻟﺴﺠﻮﺩ ﻭﻳﺴﻤﻊ ﺍﻹﻣﺎ ﻡ
ـــــــــــــــــــــــــــــــــــ
=ﺳﻌﺪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ،ﺫﻫﺐ ﺇﱃ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﻟﻴﺼـﻠﺢ ﺑﻴﻨـﻬﻢ .ﻓـﺬﻛﺮ
ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ :ﰒ ﺍﺳﺘﺄﺧﺮ ﺃﺑﻮ ﺑﻜﺮ ﺣﱴ ﺍﺳﺘﻮﻯ ﰲ ﺍﻟﺼﻒ ﻭﺗﻘـﺪﻡ ﺭﺳـﻮﻝ ﺍﷲ
ﻓﺼﻠﱠﻰ) .(١ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺈﻣﺎﻣﲔ ﺃﺣﺪﳘﺎ ﺑﻌﺪ ﺍﻵﺧـﺮ ،ﻭﺃﻥ
ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺗﺐ ﺇﺫﺍ ﻏﺎﺏ ﻳﺴﺘﺨﻠﻒ ﻏﲑﻩ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺣﻀـﺮ ﺑﻌـﺪ ﺃﻥ ﺩﺧـﻞ ﻧﺎﺋﺒـ ﻪ ﰲ
ﺐ ﻣﺄﻣﻮﻣﹰﺎ ﻣﻦ ﻏـﲑ ﺃﻥ
ﺍﻟﺼــﻼﺓ ﻳﺘﺨﻴﺮ ﺑــﲔ ﺃﻥ ﻳﺄ ﱠﰎ ﺑﻪ ﺃﻭ ﻳ ﺆﻡ ﻫﻮ ،ﻭﻳﺼﲑ ﺍﻟﻨﺎﺋ
ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﻳﺒﻄﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺻﻼ ﹶﺓ ﺃﺣ ٍﺪ ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ .ﻭﺍﺩﻋﻰ ﺍﺑـﻦ ﻋﺒـﺪ
ﻉ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ ﻟﻐﲑﻩ ، ﺍﻟﱪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻨﱯ ،ﻭﺍﺩﻋﻰ ﺍﻹﲨﺎ
ﻭﻧﻮﻗﺾ ﺑﺄﻥ ﺍﳋﻼﻑ ﺛﺎﺑﺖ -ﺇﱃ ﺃﻥ ﻗﺎﻝ -ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻠﻴﻞ ﰲ ﺍﻟﺼﻼﺓ ﻟﺘـﺄﺧﲑ
ﺃﰊ ﺑﻜــﺮ ﻋــﻦ ﻣﻘﺎﻣﻪ ﺇﱃ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ،ﻭ ﺃﻥ ﻣﻦ ﺍﺣﺘﺎﺝ ﺇﱃ ﻣﺜـﻞ ﺫﻟـﻚ
ﻳﺮﺟﻊ ﺍﻟﻘﻬ ﹶﻘﺮﻯ ﻭﻻ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ ﻭﻳﻨﺤﺮﻑ ﻋﻨﻬﺎ.
* ﻗﻮﻟـﻪ) :ﻭﻳﺴﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ )ﻗﺪ( ﻣﻦ ﺇﻗﺎﻣﺘﻬﺎ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻗﻴﺎﻡ ﺍﳌﺄﻣﻮﻡ
ﻋﻨﺪ ﻗﻮﻟـﻪ)) :ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ(( ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ .ﻭﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻗﺎﻝ ﺍﺑـﻦ
ﻋﺒﺪﺍﻟﱪ :ﻋﻠﻰ ﻫﺬﺍ ﺃﻫﻞ ﺍﳊﺮﻣﲔ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻘﻮﻡ ﺇﺫﺍ ﻓﺮﻍ ﺍﳌﺆﺫﻥ ﻣـﻦ ﺍﻹﻗﺎﻣـﺔ،
ﻱ ﻳﻘﻮﻣﻮﻥ ﰲ ﺃﻭﻝ ﺑﺪﺋﻪ ﻣﻦ
ﺐ ﻭﺳﺎ ﹲﱂ ﻭﺍﻟ ﺰﻫﺮ
ﻭﻛﺎﻥ ﻋﻤ ﺮ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﳏﻤ ﺪ ﺑ ﻦ ﹶﻛ ﻌ ٍ
ﺍﻹﻗﺎﻣﺔ .ﺍ.ﻫـ )ﻗﻠﺖ( :ﻭﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻭﺍﺳﻊ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺫﺍﻥ :ﺑﺎﺏ ﻣﻦ ﺩﺧﻞ ﻟﻴﺆﻡ ﺍﻟﻨﺎﺱ ﻓﺠﺎﺀ ﺍﻹﻣﺎﻡ ﺍﻷﻭﻝ ﻓﺘﺄﺧﺮ ﺍﻷﻭ ﹸﻝ ﺃﻭ ﱂ ﻳﺘﺄﺧﺮ
ﺟﺎﺯﺕ ﺍﻟﺼﻼﺓ ﺑﺮﻗﻢ ) (٦٨٤ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﺼﻼﺓ :ﺑﺎﺏ ﺗﻘﺪﱘ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻳﺼﻠﻲ ﻢ ،ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ
ﺳﻌﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺑﺮﻗﻢ ).(٤٢١
٥٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻣ ﻦ ﺧ ﹾﻠﻔﹶﻪ ﻛﻘﺮﺍﺀﺗﻪ ﰲ ﺃﹸﻭﹶﻟﺘ ﻲ ﻏﲑ ﺍﻟ ﱡﻈ ﻬﺮﻳﻦ ،ﻭ ﹶﻏ ﻴﺮﻩ ﻧﻔﺴﻪ ،ﰒ ﻳﻘـﺒﺾ ﻛـﻮﻉ
) (
ﺠﺪﻩ ،ﰒ ﻳﻘﻮﻝ) :ﺳـﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ * ، ﺴِﻳﺴﺮﺍﻩ ﲢﺖ ﺳﺮﺗﻪ ﻭﻳﻨﻈﺮ ﻣ
ﻭﺗﺒﺎﺭﻙ ﺍ ﺳ ﻤﻚ ،ﻭﺗﻌﺎﱃ ﺟﺪﻙ ،ﻭﻻ ﺇﻟ ﻪ ﻏﲑﻙ().(١
) (
ﺴ ِﻤﻞﹸ ﺳﺮﺍﹰ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻔﺎﲢﺔ * ،ﰒ ﻳﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ؛ ﻓـﺈﻥ ﰒ ﻳﺴﺘﻌﻴ ﹸﺬ ﰒ ﻳﺒ
ﺕ ﻏﲑ ﻣﺸﺮﻭ ﻋﻴﻦ ﻭﻃﺎﻝ ،ﺃﻭ ﺗﺮﻙ ﻣﻨﻬﺎ ﺗﺸﺪﻳﺪ ﹰﺓ ﺃﻭ ﺣﺮﻓﹰﺎ ﻗﻄﻌﻬﺎ ﺑﺬﻛ ٍﺮ ﺃﻭ ﺳﻜﻮ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ( -ﺇﱃ ﺁﺧـﺮﻩ ﻗـﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ :ﻫـﺬﺍ
ﺍﻻﺳﺘﻔﺘﺎﺡ ﻫﻮ ﺍﳌﺴﺘﺤﺐ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲨﻬﻮﺭ ﺃﺻﺤﺎﺑﻪ ﻭﺍﺧﺘﺎﺭ ﺍﻵﺟﺮﻱ ﺍﻻﺳﺘﻔﺘﺎﺡ
ﲞﱪ ﻋﻠﻲ ﻭﻫﻮ )ﻭﺟﻬﺖ ﻭﺟﻬﻲ() (٢ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﻫﺒﲑﺓ ﻭﺍﻟﺸـﻴﺦ ﺗﻘـﻲ
ﺍﻟﺪﻳﻦ ﲨﻌﻬﺎ.
ﻭﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﻳﻀﺎ ﺃﻧﻪ ﻳﻘﻮﻝ ﻫﺬﺍ ﺗﺎﺭﺓ ،ﻭﻫﺬﺍ ﺃﺧﺮﻯ ،ﻭﻫﻮ ﺍﻟﺼـﻮﺍﺏ
ﲨﻌﹰﺎ ﺑﲔ ﺍﻷﺩﻟﺔ .ﺍ.ﻫـ) .ﻗﻠﺖ( :ﻭﺇﻥ ﲨﻊ ﺑﲔ ﻗﻮﻟـﻪ" :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠـﻬﻢ" ،ﻭﻗﻮﻟـﻪ:
"ﺍﻟﻠﻬﻢ ﺑﺎﻋﺪ ﺑﻴﲏ ﻭﺑﲔ ﺧﻄﺎﻳﺎﻱ") ، (٣ﻓﻬﻮ ﺣﺴﻦ ﻟﻴﺠﻤﻊ ﺑﲔ ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺪﻋﺎﺀ.
* ﻗﻮﻟـﻪ) :ﰒ ﻳﺴﺘﻌﻴﺬ ﰒ ﻳﺒﺴﻤﻞ ﺳﺮﹰﺍ ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻔﺎﲢﺔ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
ﻭﳚﻬﺮ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﻌﻮﺫ ﻭﺑﺎﻟﺒﺴﻤﻠﺔ ﻭﺑﺎﻟﻔﺎﲢﺔ ﰲ ﺍﳉﻨﺎﺯﺓ ﻭﳓﻮ ﺫﻟـﻚ ﺃﺣﻴﺎﻧـﺎﹰ ،ﻓﺈﻧـﻪ
ﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺃﲪﺪ ﺗﻌﻠﻴﻤﹰﺎ ﻟﻠﺴﻨﺔ .ﻭﻳﺴﺘﺤﺐ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻟﻠﺘﺄﻟﻴﻒ ،ﻛﻤﺎ ﺍﺳـﺘﺤﺐ
ﺃﲪ ﺪ ﺗﺮ ﻙ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ﺗﺄﻟﻴﻔﹰﺎ ﻟﻠﻤﺄﻣﻮﻡ.
) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﰲ ﺭﺃﻱ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺴﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ،١٧٩/١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺑﺎﺏ
ﺍﻓﺘﺘﺎﺡ ﺍﻟﺼﻼﺓ ﻣﻦ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ،(٨٠٦) ٢٦٥/١ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻓﺘﺘﺎﺡ
ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ (٢٤٢) ٩/٢ﻭ ) .(٢٤٣ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ .٢٥٤ ،٢٣١/٦
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻣﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ .٥٣٦-٥٣٤/١
ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﻔﺘﺢ ﺑﻪ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﺪﻋﺎﺀ .١٧٥/١ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ
.١٠٣ ،١٠٢ ،٩٤/١
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺑﻌﺪ ﺍﻟﺘﻜﺒﲑ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻵﺫﺍﻥ ،١٩١ ،١٨٨/٢ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻣﺎ
ﻳﻘﺎﻝ ﺑﲔ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ).(١٤٧) ،(٥٩٨
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٥٨
ﲑ ﻣﺄﻣﻮﻡ ﺇﻋﺎﺩﺗﻬﺎ ،ﻭﳚﻬﺮ ﺍﻟ ﹸﻜ ﱡﻞ ﺑﺂﻣﲔ ﰲ ﺍﳉﻬﺮﻳﺔ ،ﰒ ﻳﻘﺮﺃ ﺑﻌﺪﻫﺎ ﺃﻭ ﺗﺮﺗﻴﺒﹰﺎ ﻟﺰﻡ ﻏ
ﺳﻮﺭ ﹰﺓ ﺗﻜﻮﻥ ﰲ ﺍﻟﺼﺒﺢ ﻣﻦ ﻃﻮﺍﻝ ﺍﳌﻔﺼﻞ ،ﻭﰲ ﺍﳌﻐﺮﺏ ﻣﻦ ِﻗﺼﺎﺭِﻩ ،ﻭﰲ ﺍﻟﺒﺎﻗﻲ
) (
ﻣﻦ ﺃﻭﺳﺎﻃﻪ ،ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼ ﹸﺓ ﺑﻘﺮﺍﺀ ٍﺓ ﺧﺎﺭﺟ ٍﺔ ﻋﻦ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ * .
ﰒ ﻳﺮﻛﻊ ﻣﻜﱪﹰﺍ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﻭﻳﻀﻌﻬﺎ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻣ ﹶﻔ ﺮ ﺟﺘﻲ ﺍﻷﺻﺎﺑﻊ ﻣﺴﺘﻮﻳﹰﺎ
ﻼ :ﺇﻣﺎﻣﹰﺎ ﻭﻣﻨﻔﺮﺩﹰﺍ: ﻇﻬﺮﻩ ﻭﻳﻘﻮﻝ :ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻈﻴﻢ ،ﰒ ﻳﺮﻓ ﻊ ﺭﺃﺳﻪ ﻭﻳﺪﻳﻪ ﻗﺎﺋ ﹰ
ﺽ
ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﻭﺑﻌﺪ ﻗﻴﺎﻣﻬﻤﺎ :ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤ ﺪ ِﻣ ﹾﻞ َﺀ ﺍﻟﺴﻤﺎ ِﺀ ﻭ ِﻣ ﹾﻞ َﺀ ﺍﻷﺭ ِ
ﺖ ِﻣ ﻦ ﺷﻲﺀ ﺑﻌﺪ ،ﻭﻣﺄﻣﻮﻡ ﰲ ﺭﻓﻌﻪ :ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤ ﺪ ﻓﻘﻂ. ﻭ ِﻣ ﹾﻞ َﺀ ﻣﺎ ِﺷ ﹾﺌ
ﺨ ﺮ ﻣﻜﺒﺮﹰﺍ ﺳﺎﺟﺪﹰﺍ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻋﻀﺎﺀ :ﺭﺟﻠﻴﻪ ﰒ ﺭﻛﺒﺘﻴـﻪ ﰒ ﻳﺪﻳـﻪ ﰒ ﰒ ﻳ ِ
ﻀ ﺪﻳﻪ ﻋﻦ
ﺟﺒﻬﺘﻪ ﻣﻊ ﺃﻧﻔﻪ ،ﻭﻟﻮ ﻣﻊ ﺣﺎﺋﻞ ﻟﻴﺲ ﻣﻦ ﺃﻋﻀﺎﺀ ﺳﺠﻮﺩﻩ ،ﻭﻳﺠﺎﰲ ﻋ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﻘﺮﺍﺀﺓ ﺧﺎﺭﺟﺔ ﻋﻦ ﻣﺼﺤﻒ ﻋﺜﻤـﺎﻥ( .ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ .ﻭﻋﻨﻪ ﺗﻜﺮﻩ ،ﻭﺗﺼﺢ ﺇﺫﺍ ﺻ ﺢ ﺳﻨﺪﻩ
ﻒ ﺑﻌﺾ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﺎ ﺧـﺎﻟﻒ ﺍﳌﺼـﺤﻒ ﻟﺼﻼﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﻀﻬﻢ ﺧ ﹾﻠ
ﺖ ﺍﻟﺼﻼ ﹸﺓ ﺑﻪ .ﻭﻫﺬﺍ ﻧﺺ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ .ﻭﻣﺼﺤﻒ ﻋﺜﻤﺎ ﹶﻥ ﺃﺣ ﺪ ﺤ ﻭﺻ ﺢ ﺳﻨﺪﻩ ﺻ
ﻒ ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ .ﻭﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻓﺈﻥ ﻗـﺮﺃ ﺴﹶﻠ ِ
ﺍﳊﺮﻭﻑ ﺍﻟﺴﺒﻌﺔ ،ﻗﺎﻟﻪ ﻋﺎﻣ ﹸﺔ ﺍﻟ
ﺨﺮﺝ ﻋﻦ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﻛﻘﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ )ﻓﺼﻴـﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ( ﺑﻘﺮﺍﺀﺓ ﺗ
ﻭﻏﲑﻫﺎ ﻛﹸﺮ ﻩ ﻟﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺛﺒﺖ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻮﺍﺗﺮ ،ﻭﻻ ﺗﻮﺍﺗ ﺮ ﻓﻴﻬﺎ ،ﻭﻻ ﻳﺜﺒﺖ ﻛﻮﻧﻬﺎ
ﺖ ﺑﻪ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﺗﺼﻞ ﺇﺳﻨﺎﺩﻩ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ. ﺤ ﻗﺮﺁﻧﺎﹰ ،ﻭﻫﻞ ﺗﺼﺢ ﺻﻼﺗﻪ ﺇﺫﺍ ﻛﺎﻥ ﳑﺎ ﺻ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﺈﻥ ﻛﺎﻥ ﻣﺄﻣﻮﻣﹰﺎ ﱂ ﻳﺰﺩ ﻋﻠﻰ )ﺭﺑﻨـﺎ ﻭﻟـﻚ ﺍﳊﻤـﺪ(،ﻭ ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ .ﻭﻋﻨﻪ ﻳﺰﻳﺪ ) ِﻣ ﹾﻞ َﺀ ﺍﻟﺴـﻤﺎﺀ( ﺍﱁ،
ﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ،ﻭﺍﺪ ،ﻭﺍﻟﺸﻴ ﺦ ﺗﻘ ﻲ ﺍﻟﺪﻳﻦ .ﺍﻫـ
ﷲ ﹶﻟ ِﻤ ﻦ ﺣ ِﻤﺪﻩ ﻓﻘﻮﻟﻮﺍ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ(
ﻭﺩﻟﻴ ﹸﻞ ﻣ ﻦ ﻣﻨﻊ ﻗﻮﻟﹸﻪ ) ﻭﺇﺫﺍ ﻗﺎﻝ ﺳ ِﻤ ﻊ ﺍ ُ
ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﻣﻨﻊ ﺍﳌﺄﻣﻮﻡ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﺇﳕﺎ ﻳﻔ ﻬﻢ ﻣﻨﻪ ﻣﻨﻌﻪ ﻣﻦ ﻗﻮﻝ ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ.
٥٩ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺟﻨﺒﻴﻪ ،ﻭﺑ ﹾﻄﻨﻪ ﻋﻦ ﻓﺨﺬﻳﻪ ﻭﻳﻔﺮﻕ ﺭﻛﺒﺘﻴﻪ ﻭﻳﻘﻮﻝ :ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻠﻰ ﰒ ﻳﺮﻓﻊ
ﺭﺃﺳﻪ ﻣﻜﱪﹰﺍ ﻭﳚﻠﺲ ﻣﻔﺘﺮﺷﹰﺎ ﻳﺴﺮﺍﻩ ﻧﺎﺻﺒﹰﺎ ﳝﻨﺎﻩ ﻭﻳﻘﻮﻝ :ﺭﺏ ﺍﻏﻔﺮ ﱄ ،ﻭﻳﺴﺠﺪ
ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻷﻭﱃ .ﰒ ﻳﺮﻓﻊ ﻣﻜﱪﹰﺍ ﻧﺎﻫﻀﹰﺎ ﻋﻠﻰ ﺻﺪﻭﺭ ﻗﺪﻣﻴﻪ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ
ﺡ ﻭﺍﻟﺘﻌﻮ ﹶﺫ ﻭﲡﺪﻳ ﺪ
ﺇﻥ ﺳﻬﻞ ،ﻭﻳﺼﻠﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺬﻟﻚ ﻣﺎ ﻋﺪﺍ ﺍﻟﺘﺤﺮﳝ ﹶﺔ ﻭﺍﻻﺳﺘﻔﺘﺎ
ﺼ ﺮ ﺍﻟﻴﻤﲎ ﻭِﺑ ﻨﺼـﺮﻫﺎ،
ﺍﻟﻨﻴﺔ ،ﰒ ﳚﻠﺲ ﻣﻔﺘﺮﺷﺎﹰ ،ﻭﻳﺪﺍﻩ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ﻳﻘﺒﺾ ِﺧ ﻨ
ﺴﺒﺎﺑﺘﻬﺎ )ﰲ ﺗﺸﻬﺪﻩ( .ﻭﻳﺒﺴﻂ ﺍﻟﻴﺴﺮﻯ ﺤﱢﻠﻖِ ﺇﺑﻬﺎﻣﻬﺎ ﻣﻊ ﺍﻟﻮﺳﻄﻰ ،ﻭﻳﺸﲑ ﺑ ﻭﻳ
ﻭﻳﻘﻮﻝ :ﺍﻟﺘﺤﻴﺎﺕ ﷲ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﻄﻴﺒﺎﺕ ،ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻭﺭﲪـﺔ
ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ،ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ،ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ
ﺻ ﱢﻞ ﻋﻠﻰ
ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﻫﺬﺍ ﺍﻟﺘﺸﻬ ﺪ ﺍﻷﻭﻝﹸ ،ﰒ ﻳﻘﻮﻝ :ﺍﻟﻠﻬﻢ
ﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺇﻧﻚ ﲪﻴﺪ ﳎﻴﺪ ،ﻭﺑﺎﺭ ﻙ ﻣﺤﻤ ٍﺪ ﻭﻋﻠﻰ ﺁ ِﻝ ﻣﺤﻤ ٍﺪ ﻛﻤﺎ ﺻﻠﱠﻴ
ﻋﻠﻰ ﻣﺤﻤ ٍﺪ ﻭﻋﻠﻰ ﺁ ِﻝ ﳏﻤﺪٍ ،ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺁ ِﻝ ﺇﺑﺮﺍﻫﻴ ﻢ)*( ،ﺇﻧ
ﻚ ﲪﻴﺪ ﳎﻴﺪ،(١)
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ) :ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺷﺎﺀ ﻗﺎﻝ )ﻛﻤـﺎ *
ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ( ﻗﺎﻝ ﺍﳊﺎﻓﻆ
ﳋﺒـﺮ،
ﺖ ﰲ ﺃﺻـﻞ ﺍ ﹶ ﺍﺑﻦ ﺣﺠﺮ :ﻭﺍﳊ ﻖ ﺃ ﱠﻥ ِﺫ ﹾﻛ ﺮ ﳏﻤ ٍﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭ ِﺫ ﹾﻛ ﺮ ﺁ ِﻝ ﺇﺑﺮﺍﻫﻴ ﻢ ﺛﺎﺑ
ﺚ
ﺾ ﺍﻟﺮﻭﺍﺓ ﻣﺎ ﱂ ﳛﻔﻆ ﺍﻵﺧﺮ .ﻗﺎﻝ :ﻭﺍﺩﻋﻰ ﺍﺑ ﻦ ﺍﻟ ﹶﻘﻴﻢ ﺃ ﱠﻥ ﺃﻛﹶﺜ ﺮ ﺍﻷﺣﺎﺩﻳ ِ ﻆ ﺑﻌ ﻭﺇﳕﺎ ﺣ ِﻔ ﹶ
ﺼﺮﺣﺔ ﺑﺬﻛﺮ ﳏﻤ ٍﺪ ﻭﺁ ِﻝ ﳏﻤـ ٍﺪ ﻭﺑﺬﻛ ِﺮ ﺁ ِﻝ ﺇﺑﺮﺍﻫﻴ ﻢ ﻓﻘــﻂ ،ﻭﺑﺬﻛﺮ = ﺑﻞ ﻛﻠﻬﺎ ﻣ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﰲ ﺑﺎﺏ ﻗﻮﻟـﻪ ﺗﻌﺎﱃ:
⌧ +
"..ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺳـــﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ،ﻭﰲ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋـﻠﻰ
ﺍﻟﻨﱯ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺪﻋــﻮﺍﺕ ،٩٥/٨ ،١٥١/٦ ،١٧٨/٤ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .٣٠٥/١
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦٠
ﺢﻭﻳﺴﺘﻌﻴﺬ ﻣﻦ ﻋﺬﺍﺏ ﺟﻬﻨ ﻢ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ،ﻭﻓﺘﻨﺔ ﺍ ﹶﳌﺤﻴﺎ ﻭﺍ ﹶﳌﻤﺎﺕِ ،ﻭﻓﺘﻨﺔ ﺍﳌﺴﻴ ِ
ﺍﻟﺪﺟﺎ ِﻝ) ،(١ﻭﻳﺪﻋﻮ ﲟﺎ ﻭﺭﺩ ،ﰒ ﻳﺴﻠﱢﻢ ﻋﻦ ﳝﻴﻨﻪ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪـ ﹸﺔ ﺍﷲ،
ﻭﻋﻦ ﻳﺴﺎﺭﻩ.
) (
ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺛﹸﻼﺛﻴﺔ ﺃﻭ ﺭﺑﺎﻋﻴﺔ ﺾ ﻣﻜﺒﺮﹰﺍ * ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ،ﻭﺻﻠﱠﻰ ﻣﺎ
) (
ﺑﻘﻲ ﻛﺎﻟﺜﺎﻧﻴﺔ ﻭﺑﺎﳊﻤﺪ ﻓﻘﻂ * ،ﰒ ﳚﻠﺲ ﰲ ﺗﺸﻬﺪﻩ ﺍﻷﺧﲑ ﻣﺘﻮﺭﻛﺎﹰ ،ﻭﺍﳌـﺮﺃ ﹸﺓ
ـــــــــــــــــــــــــــــــــــ
=ﺇﺑﺮﺍﻫﻴﻢ ﻓﻘﻂ ،ﻭﱂ ﳚ ﹾﺊ ﰲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺑﻠﻔﻆ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻌﺎﹰ ،ﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﻋﻤـﺎ
ﻭﻗﻊ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﰲ ﺗﺮﲨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻠﻔﻆ )ﻛﻤﺎ
ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﻚ ﲪﻴﺪ ﳎﻴﺪ(ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ .ﺍﻫـ.
ﻗﻮﻟـﻪ) :ﺾ ﻣﻜﺒﺮﹰﺍ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﻳﺮﻓﻊ ﻳﺪﻳـﻪ ،ﻭﻫـﻮ *
ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫ ﲑ ﺍﻷﺻﺤﺎﺏ ،ﻭﻋﻨﻪ ﻳﺮﻓﻌﻬﺎ ،ﺍﺧﺘﺎﺭﻩ ﺍ ﺪ ﻭﺍﻟﺸﻴ ﺦ ﺗﻘـ ﻲ ﺍﻟـﺪﻳﻦ،
ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻧﻪ ﻗﺪ ﺻﺢ ﻋﻨﻪ ﻋﻠﻴﻪ ﺃﻓﻀ ﹸﻞ ﺍﻟﺼﻼ ِﺓ ﻭﺍﻟﺴﻼ ِﻡ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﺫﺍ ﻗﺎﻡ
ﻣﻦ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ) (٢ﻭﻏﲑﻩ.
* ﻗﻮﻟﻪ) :ﺑﺎﳊﻤﺪ ﻓﻘﻂ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻋﻠﻴﻪ ﺍﻷﺻﺤﺎﺏ ،ﻭﻋﻨﻪ ﻳ
ﺴﻦ ،ﻓﻌﻠﻰ
ﺍﳌﺬﻫﺐ ﻻ ﺗﻜﺮﻩ ﺍﻟﻘﺮﺍﺀ ﹸﺓ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﺑﻞ ﺗﺒﺎﺡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ .ﺍ.ﻫـ .ﻭﰲ =
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﻌﺎﺫ ﻣﻨﻪ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،٤١٢/١ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ
ﺑﺎﺏ ﻧﻮﻉ ﺁﺧﺮ ﻣﻦ ﺍﻟﺘﻌﻮﺫ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻬﻮ ٥٨/٣ﺑﺮﻗﻢ ) ،(١٣١٠ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ
ﻣﺴﻨﺪﻩ .٤٧٧/٢
) (٢ﰲ ﺑﺎﺏ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻟﺘﻜﺒﲑﺓ ﺍﻷﻭﱃ ﻣﻊ ﺍﻻﻓﺘﺘﺎﺡ ﺳﻮﺍﺀ ،ﻭﺑﺎﺏ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺇﺫﺍ ﻛﺒﺮ ﻭﺇﺫﺍ ﺭﻓﻊ ﻭﺑﺎﺏ
ﺇﱃ ﺃﻳﻦ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٨٨ ،١٨٧/١ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ
ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺣﺬﻭ ﺍﳌﻨﻜﺒﲔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .١٩٢/١
٦١ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻀ ﻢ ﻧ ﹾﻔﺴﻬﺎ ،ﻭﺗﺴﺪ ﹸﻝ ِﺭﺟﻠﻴﻬﺎ ﰲ ﺟﺎﻧﺐ ﳝﻴﻨﻬﺎ.
ﻣﺜﻠﻪ ،ﻟﻜﻦ ﺗ
ـــــــــــــــــــــــــــــــــــ
=ﺣﺪﻳﺚ ﺃﰊ ﻋﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻨـﺪ ﻣﺴﻠﻢ :ﻛﻨـﺎ ﳓﺰﺭ ﻗﻴﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻈﱡﻬﺮ
ﺤ ﺰﺭﻧﺎ ﻗﻴﺎﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُﻭﻟﻴﻴﻦ ﻣﻦ ﺍﻟﻈﱡﻬﺮ ﻗﺪﺭﺍﱂ * ﺗﻨـﺰﻳﻞ...
ﻭﺍﻟﻌﺼﺮ ،ﻓ
]اﻟﺴﺠﺪة[ ﻭﰲ ﺍﻷﺧﺮﻳﲔ ﻗﺪﺭ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ –ﺍﳊﺪﻳﺚ).(١
ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺳﻌ ﺪ ﺑﻦ ﻋِﺘﻴﻖ :ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻷُﺧﺮﻳﲔ ﺳﻨﺔﹲ ،ﺗﻔﻌﻞ ﺃﺣﻴﺎﻧﹰﺎ ﻭﺗﺘﺮﻙ ﺃﺣﻴﺎﻧﹰﺎ.
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :ﺑﺎﺏ ﺳﻨﺔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬﺪ ﻭﻛﺎﻧﺖ ﺃ ﻡ ﺍﻟ ﺪ ﺭﺩﺍﺀ ﲡﻠﺲ ﰲ ﺻﻼﻬﺗﺎ
ﺐ
ﺴ ﹶﺔ ﺍﻟﺮﺟﻞ ﻭﻛﺎﻧﺖ ﻓﻘﻴﻬﺔ( ،ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ :ﺇﳕﺎ ﺳﻨ ﹸﺔ ﺍﻟﺼـﻼﺓ ﺃﻥ ﺗﻨﺼِـ ِﺟ ﹾﻠ
ﺭﺟﻠﻚ ﺍﻟﻴﻤﲎ ﻭﺗﺜﹾﲏ ﺍﻟﻴﺴﺮﻯ ،ﻭﺣﺪﻳﺚ ﺃﰊ ﲪﻴﺪ ﻭﻓﻴﻪ :ﻓﺈﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺟﻠـﺲ
ﺐ ﺍﻟﻴﻤﲎ :ﻭﺇﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ﹶﻗﺪﻡ ِﺭ ﺟﻠﹶﻪ ﺍﻟﻴﺴـﺮﻯ ﺼ ﻋﻠﻰ ِﺭ ﺟﻠِﻪ ﺍﻟﻴﺴﺮﻯ ﻭﻧ
ﺐ ﺍﻷﺧﺮﻯ ﻭﻗﻌﺪ ﻋﻠﻰ ﻣ ﹾﻘﻌﺪﺗﻪ) .(٢ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺠـ ﹲﺔ ﻗﻮﻳـﺔ ﺼ ﻭﻧ
ﻟﻠﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟـﻪ ﰲ ﺃﻥ ﻫﻴﺌ ﹶﺔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬ ِﺪ ﺍﻷﻭ ِﻝ ﻣﻐﺎﻳﺮﹲﺓ ﳍﻴﺌﺔ ﺍﳉﻠـﻮﺱ
ﺏ ﺇﱃ ﻋﺪﻡ ﺍﺷﺘﺒﺎﻩ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ، ﰲ ﺍﻷﺧﲑ .ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺣﻜﻤﺔ ﺍﳌﹸﻐﺎﻳﺮﺓ ﺑﻴﻨﻬﻤﺎ ﺃﻧﻪ ﺃﻗﺮ
ﻕ ﺇﺫﺍ ﺭﺁﻩ ﻋﻠﻢ ﻗﺪ ﺭ ﻣﺎ ﺳﺒِﻖ ﺑـﻪ، ﻭﻷﻥ ﺍﻷﻭﻝ ﺗﻌ ﹸﻘﺒﻪ ﺣﺮﻛ ﹲﺔ ﲞﻼﻑ ﺍﻟﺜﺎﱐ ،ﻭﻷﻥ ﺍﳌﺴﺒﻮ
ﺸ ﻬ ﺪ ﺍﻟﺼﺒﺢ ﻛﺎﻟﺘﺸﻬ ِﺪ ﺍﻷﺧﲑ ِﻣ ﻦ ﻏـﲑﻩ ﻟﻌﻤـﻮﻡ ﻭﺍﺳﺘﺪ ﱠﻝ ﺑﻪ ﺍﻟﺸﺎﻓﻌ ﻲ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﺗ
ﺹ ﺍﻟﺘﻮﺭ ِﻙﻗﻮﻟـﻪ) :ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ( ﻭﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻗﻮ ﹸﻝ ﺃﲪﺪ ،ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ﺍﺧﺘﺼﺎ
ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﺸﻬﺪﺍﻥ ﺍ.ﻫـ.
) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﻗﺪﺭ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ،ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،١٨٦ ،١٨٥/١
ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ،ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ ١١٠/٢ﺑﺮﻗﻢ ).(٣٠٧
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺳﻨﺔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺻﻔﺔ ﺍﻟﺼﻼﺓ ﺑﺮﻗﻢ ) (٨٢٨ﻣﻦ
ﺣﺪﻳﺚ ﺃﰊ ﲪﻴﺪ ﺍﻟﺴﺎﻋﺪﻱ ،ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺻﻔﺔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺼﻼﺓ ،ﻭﻛﻴﻔﻴﺔ ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ
ﻋﻠﻰ ﺍﻟﻔﺨﺬﻳﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ،٤٠٨/١ ،ﻭﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻟﺘﺸﻬﺪ ،ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﺼﻼﺓ ،٢٢٧/١ﻭﰲ ﺑﺎﺏ ﺍﻓﺘﺘﺎﺡ ﺍﻟﺼﻼﺓ ،ﻭﺑﺎﺏ ﻣﻦ ﺫﻛﺮ ﺍﻟﺘﻮﺭﻙ ﰲ ﺍﻟﺮﺍﺑﻌﺔ .٢٢٠ ،١٦٨/١
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦٢
ﻓﺼـــﻞ
) (
ﻭﻳﻜﺮﻩ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻔﺎﺗﻪ ،ﻭﺭﻓ ﻊ ﺑﺼﺮﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ )ﻭﺗﻐﻤﻴﺾ ﻋﻴﻨﻴﻪ( * ،
ﺼﺮﻩ ،ﻭﺗ ﺮ ﻭﺣـﻪ ،ﻭﻓﺮﻗﻌـ ﹸﺔ
ﺨ ﺵ ﺫﺭﺍﻋﻴﻪ ﺳﺎﺟﺪﺍﹰ ،ﻭﻋﺒﺜﹸﻪ ،ﻭﺗ ﻭﺇﻗﻌﺎﺅﻩ ،ﻭﺍﻓﺘﺮﺍ
ﺃﺻﺎﺑﻌِﻪ ،ﻭﺗﺸﺒﻴﻜﹸﻬﺎ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻗﻨﺎﹰ ،ﺃﻭ ﲝﻀﺮﺓ ﻃﻌـﺎﻡ ﻳﺸـﺘﻬﻴﻪ ﻭﺗﻜـﺮﺍ ﺭ
ﺢ
ﺍﻟﻔﺎﲢﺔ ،ﻻ ﲨ ﻊ ﺳ ﻮ ٍﺭ ﰲ ﻓﺮﺽ ﻛﻨﻔﻞٍ ،ﻭﻟﻪ ﺭ ﺩ ﺍﳌﺎ ﺭ ﺑﲔ ﻳﺪﻳﻪ ﻭﻋ ﺪ ﺍﻵﻱ ،ﻭﺍﻟ ﹶﻔ ﺘ
) (
ﺏ ﻭ ﹶﻗﻤــ ِﻞ * ، ﺏ ﻭﺍﻟﻌﻤﺎﻣﺔِ ،ﻭﻗﺘ ﹸﻞ ﺣﻴ ٍﺔ ﻭﻋﻘــﺮ ٍ ﺲ ﺍﻟﺜﻮ ِ ﻋﻠﻰ ﺇﻣﺎﻣﻪ ،ﻭﻟﺒ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺗﻐﻤﻴﺾ ﻋﻴﻨﻴﻪ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻧ
ﺺ ﻋﻠﻴﻪ ﻭﺍﺣﺘﺞ ﺑﺄﻧﻪ ﻓﻌ ﹸﻞ ﺍﻟﻴﻬﻮﺩ،
ﻭﻣ ِﻈﻨ ﹸﺔ ﺍﻟﻨﻮﻡ .ﻗﻮﻟـﻪ) :ﻭﺇﻗﻌﺎﺅﻩ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻥ ﺻـﻔﺔ
ﺲ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ،ﻭﻗﺎﻝ ﰲ ﺍﳌﺴﺘﻮﻋﺐ :ﻫﻮ ﺃﻥ ﻳﻘﻴﻢ ﻗﺪﻣﻴـﻪ، ﺵ ﻗﺪﻣﻴﻪ ﻭﳚﻠ ﺍﻹﻗﻌﺎﺀ ﺃﻥ ﻳﻔﺮ
ﻭﳚﻠﺲ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ،ﺃﻭ ﺑﻴﻨﻬﻤﺎ ﻧﺎﺻﺒﹰﺎ ﻗﺪﻣﻴﻪ.
ﻗﺎﻝ ﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻗﻮﻟـﻪ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ" :ﻭﻛﺎﻥ ﻳﻨـﻬﻰ ﻋـﻦ ﻋ ﹾﻘﺒـﺔ
ﺍﻟﺸﻴﻄﺎﻥ") (١ﻭﻓﺴﺮﺕ ﺑﺘﻔﺴﲑﻳﻦ )ﺃﺣﺪﳘﺎ( :ﺃﻥ ﻳﻔﺘﺮﺵ ﻗﺪﻣﻴﻪ ﻭﳚﻠﺲ ﺑﹶﺄﻟﹾﻴﺘﻴـﻪ ﻋﻠـﻰ
ﻋﻘﺒﻴﻪ ،ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻘِﻌﺪﺓ ﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﻌﺒﺎﺩﻟﺔ ﻓِﻲ ﺍﻟﻘﻌﻮﺩِ ﰲ ﻏﲑ ﺍﻷﺧﲑ ،ﻭﻫﺬﻩ ﺗﺴﻤﻰ
ﺇﻗﻌﺎﺀً ،ﻭﺟﻌﻠﻮﺍ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻲ ﺍﳍﻴﺌﺔﹶ ﺍﻟﺜﺎﻧﻴﺔﹶ ،ﻭﺗﺴﻤﻰ ﺃﻳﻀﺎﹰ ﺇﻗﻌﺎﺀً ﻭﻫﻲ :ﺃﻥ ﻳﻠﺼـﻖ
ﺍﻟﺮﺟﻞﹸ ﺃﹶﻟﹾﻴﺘﻴﻪ ﰲ ﺍﻷﺭﺽ ﻭﻳﻨﺼﺐ ﺳﺎﻗﻴﻪ ﻭﻓﺨﺬﻳﻪ ﻭﻳﻀﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻤﺎ ﻳﻘﻌﻲ
ﺍﻟﻜﻠﺐ ﺍ .ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭ ﹶﻗﻤﻞ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻟـﻪ ﻗﺘــ ﹸﻞ ﺍﻟ ﹶﻘﻤﻠ ِﺔ ﻣﻦ ﻏﲑ ﻛﺮﺍﻫ ٍﺔ ﻋﻠﻰ
ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ .ﻭﻋﻨﻪ ﻳﻜﺮﻩ .ﻭﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺘﻐﺎﻓ ﹸﻞ ﻋﻨﻬﺎ ﺃﻭﱃ .ﺍ.ﻫـ.
ﺃﻗﻮﻝ :ﻻ ﻳﻨﺒﻐﻲ ﺫﻟﻚ ﺇﻻ ﳌﻦ ﺷﻐﻠﺘﻪ ﻋﻦ ﺻﻼﺗﻪ.
) (١ﻋﻘﺒﺔ ﺍﻟﺸﻴﻄﺎﻥ :ﺍﻹﻗﻌﺎﺀ ﺍﳌﻨﻬﻲ ﻋﻨﻪ .ﻭﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﺴﺠﻮﺩ ﻭﻭﺿﻊ
ﺍﻟﻜﻔﲔ ﻋﻠﻰ ﺍﻷﺭﺽ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ٣٥٨ ،٣٥٧/١ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﱂ ﻳﺮ
ﺍﳉﻬﺮ ﺑﺒﺴﻢ ﺍﷲ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ٤٨٧/٢ﺑﺮﻗﻢ ).(٧٦٨
٦٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﻓﺈﻥ ﺃﹶﻃﺎ ﹶﻝ ﺍﻟ ِﻔ ﻌ ﹶﻞ ﻋﺮﻓﹰﺎ ﻣﻦ ﻏﲑ ﺿﺮﻭﺭ ٍﺓ ﻭﻻ ﺗﻔﺮﻳ ٍﻖ ﺑﻄﻠﺖ ﻭﻟﻮ ﺳﻬﻮﹰﺍ * ،ﻭﻳﺒﺎﺡ
ﺖ ﺍﻣﺮﺃﺓﹲ ﺑﺒﻄﻦ
ﻗﺮﺍﺀ ﹸﺓ ﺃﻭﺍﺧ ِﺮ ﺍﻟﺴﻮ ِﺭ ﻭﺃﻭﺳﺎﻃﹸﻬﺎ ،ﻭﺇﺫﺍ ﻧﺎﺑﻪ ﺷﻲﺀٌ ﺳﺒﺢ ﺭﺟﻞﹲ ﻭﺻﻔﱠﻘ
ﻛﻔﱢﻬﺎ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺧﺮﻯ ،ﻭﻳﺒﺼﻖ ﰲ ﺍﻟﺼﻼ ِﺓ ﻋﻦ ﻳﺴﺎﺭ ِﻩ ﻭﰲ ﺍﳌﺴﺠﺪ ﰲ ﺛﻮﺑﻪ.
ﻭﺗﺴﻦ ﺻﻼﺗﻪ ﺇﱃ ﺳﺘﺮ ٍﺓ ﻗﺎﺋﻤ ٍﺔ ﻛﺂﺧﺮﺓ ﺍﻟ ﺮﺣﻞ ﻓﺈﻥ ﱂ ﳚـ ﺪ ﺷﺎﺧﺼﹰﺎ ﻓﺈﱃ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻭﻟﻮ ﺳﻬﻮﹰﺍ(.
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺃﹶﻃﺎ ﹶﻝ ﺍﻟ ِﻔ ﻌ ﹶﻞ ﻋﺮﻓﹰﺎ ﻣﻦ ﻏﲑ ﺿﺮﻭﺭ ٍﺓ ﻭﻻ ﺗﻔﺮﻳ ٍﻖ ﺑﻄﻠ
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻷﺻﺤﺎﺏ .ﻭﻋﻨﻪ ﻻ ﻳﺒﻄﻠﻬﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ
ﺼ ِﺔ ﺫﻱ ﺍﻟﻴﺪﻳﻦ) .(١ﻭﻗﻴﻞ :ﻻ ﺗﺒﻄ ﹸﻞ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻜﺜﲑ ﻣـﻦ ﺟﺎﻫـﻞ ﻋﻤﺪﺍﹰ ،ﺍﺧﺘﺎﺭﻩ ﺍ ﺪ ﻟﻘ
ﱯ ﺑﻘﺘـﻞ ﺍﻷﺳـــﻮﺩﻳﻦ ﰲ ﺑﺎﻟﺘﺤﺮﱘ .ﻗــﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻗــﺪ ﹶﺃﻣﺮ ﺍﻟﻨ
ﺏ) .(٢ﻭﻗﺪ ﻗﺎﻝ ﺃﲪ ﺪ ﻭﻏﲑﻩ :ﳚﻮﺯ ﻟـﻪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﻨﻌﻞ ﺍﻟﺼﻼﺓ :ﺍﳊﻴــﺔ ﻭﺍﻟﻌﻘﹾﺮ ِ
ﺏ ﰒ ﻳﻌﻴﺪﻩ ﺇﱃ ﻣﻜﺎﻧﻪ ،ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﻣﺎ ﻳﺤﺘـﺎﺝ ﺇﻟﻴـﻪ ﻓﻴﺄﺧﺬﹶﻩ ﻭﻳﻘﺘ ﹶﻞ ﺑﻪ ﺍﳊﱠﻴ ﹶﺔ ﻭﺍﻟﻌﻘﺮ
ﺍﳌﺼﻠﱢﻲ ﻣﻦ ﺍﻷﻓﻌﺎﻝ .ﻭﻛﺎﻥ ﺃﺑﻮ ﺑ ﺮ ﺯ ﹶﺓ ﻭﻣﻌﻪ ﻓﺮﺳﻪ ﻭﻫﻮ ﻳﺼﻠﱢﻲ ﻛﻠﱠﻤﺎ ﺧﻄﺎ ﳜﻄـﻮ ﻣﻌـﻪ
ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻨﻔﻠﺖ ،ﻗﺎﻝ ﺃﲪ ﺪ :ﺇﻥ ﻓﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﺃﺑﻮ ﺑﺮﺯ ﹶﺓ ﻓﻼ ﺑﺄﺱ ،ﻭﻇﺎﻫ ﺮ ﻣﺬﻫﺐ ﺃﲪ ﺪ
ﺖ ﺑﻪ ﺍﻟﺴﻨ ﹸﺔ .ﻭﻣﻦ
ﺕ ﻛﻤﺎ ﻣﻀ ﻭﻏﲑﻩ ﺃ ﱠﻥ ﻫﺬﺍ ﻻ ﻳﻘﺪ ﺭ ﺑﺜﻼﺙ ﺧﻄﻮﺍﺕ ﻭﻻ ﺛﻼﺙ ﹶﻓﻌﻼ ٍ
ﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ؛ ﻓﺈﳕﺎ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺘﺼﻠﺔﹰ ،ﻭﺃﻣـﺎ ﺙ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺻﺤﺎ ﻗﻴﺪﻫﺎ ﺑﺜﻼ ٍ
ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺘﻔﺮﻗ ﹰﺔ ﻓﻴﺠﻮﺯ ،ﻭﺇﻥ ﺯﺍﺩﺕ ﻋﻠﻰ ﺛﻼﺙ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﺍ .ﻫـ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺗﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﳌﺴﺠﺪ ﻭﻏﲑﻩ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،١٢٩/١ﻭﰲ ﺑﺎﺏ
ﻫﻞ ﻳﺄﺧﺬ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺷﻚ ﺑﻘﻮﻝ ﺍﻟﻨﺎﺱ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ،١٣٠/١ﻭﰲ ﺑﺎﺏ ﺇﺫﺍ ﺳﻠﻢ ﰲ ﺭﻛﻌﺘﲔ ﺃﻭ
ﺛﻼﺙ ١٨٣/١ﻭﺑﺎﺏ ﻣﻦ ﱂ ﻳﺘﺸﻬﺪ ﰲ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ ،٨٧-٨٥/٢ﻭﺑﺎﺏ ﻣﻦ ﻳﻜﺒﺮ ﰲ ﺳﺠﺪﰐ
ﺍﻟﺴﻬﻮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻬﻮ ،١٩/٨ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺎﺏ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﺠﻮﺩ ﻟـﻪ ﻣﻦ ﻛﺘﺎﺏ
ﺍﳌﺴﺎﺟﺪ .٤٠٤ ،٤٠٣/١
) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،٢١١/١ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺑﺎﺏ ﻗﺘﻞ ﺍﳊﻴﺔ
ﻭﺍﻟﻌﻘﺮﺏ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻬﻮ ١٠/٣ﺑﺮﻗﻢ ) ١٢٠٢ﻭ .(١٢٠٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ
ﰲ ﻗﺘﻞ ﺍﳊﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ٣٩٤/١ﺑﺮﻗﻢ ).(١٢٤٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦٤
) ٍ(
ﺐ ﺃﺳﻮﺩ ﺑﻬِﻴﻢ ﻓﻘﻂ. ﺧﻂ * ،ﻭﺗﺒ ﹸﻄ ﹸﻞ ﲟﺮﻭﺭ ﻛﻠ ٍ
ﻭﻟﻪ ﺍﻟﺘﻌﻮ ﹸﺫ ﻋﻨﺪ ﺁﻳﺔ ﻭﻋﻴﺪ ،ﻭﺍﻟﺴﺆﺍ ﹸﻝ ﻋﻨﺪ ﺁﻳﺔ ﺭﲪ ٍﺔ ﻭﻟﻮ ﰲ ﻓﺮﺽ.
ﻓـﺼـﻞ
ﺃﺭﻛﺎﻧﻬﺎ :ﺍﻟﻘﻴﺎﻡ ،ﻭﺍﻟﺘﺤﺮﳝﺔﹸ ،ﻭﺍﻟﻔﺎﲢﺔﹸ ،ﻭﺍﻟﺮﻛـﻮﻉ ،ﻭﺍﻻﻋﺘـﺪﺍ ﹸﻝ ﻋﻨـﻪ،
ﻭﺍﻟﺴﺠﻮ ﺩ ﻋﻠﻰ ﺍﻷﻋﻀـﺎﺀ ﺍﻟﺴـﺒﻌﺔ ،ﻭﺍﻻﻋﺘـﺪﺍ ﹸﻝ ﻋﻨـﻪ ،ﻭﺍﳉﻠﺴـﺔ ﺑـﲔ
) (
ﺍﻟﺴﺠﺪﺗﲔ * ،ﻭﺍﻟﻄﱡﻤﺄﻧﻴﻨ ﹸﺔ ﰲ ﺍﻟ ﹸﻜﻞﱢ ،ﻭﺍﻟﺘﺸﻬ ﺪ ﺍﻷﺧﲑ ،ﻭﺟﻠﺴﺘﻪ ،ﻭﺍﻟﺼـﻼ ﹸﺓ
ﻋﻠﻰ ﺍﻟﻨﱯ ﻓﻴﻪ ﻭﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺍﻟﺘﺴﻠﻴ ﻢ.
ﲑ ﺍﻟﺘﺤﺮﳝ ِﺔ ﻭﺍﻟﺘﺴﻤﻴ ﻊ ﻭﺍﻟﺘﺤﻤﻴ ﺪ ﻭﺗﺴﺒﻴﺤﺘﺎ ﺍﻟﺮﻛﻮﻉ ﲑﻏ ﻭﻭﺍﺟﺒﺎﺗﻬﺎ :ﺍﻟﺘﻜﺒ
ﻭﺍﻟﺴﺠﻮﺩِ ،ﻭﺳﺆﺍ ﹸﻝ ﺍﳌﻐﻔﺮﺓ ﻣ ﺮ ﹰﺓ ﻣ ﺮﺓﹰ ،ﻭﻳﺴﻦ ﺛﻼﺛﺎﹰ ،ﻭﺍﻟﺘﺸﻬ ﺪ ﺍﻷﻭﻝﹸ ،ﻭﺟﻠﺴﺘﻪ.
ﻭﻣﺎ ﻋﺪﺍ ﺍﻟﺸﺮﺍﺋﻂ ﻭﺍﻷﺭﻛﺎﻥ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺳﻨﺔ.
ﻓﻤﻦ ﺗﺮﻙ ﺷﺮﻃﹰﺎ ﻟﻐﲑ ﻋﺬﺭ ﻏﲑ ﺍﻟﻨﻴﺔ ﻓﺈﺎ ﻻ ﺗﺴﻘﻂ ﲝﺎﻝ ﺃﻭ ﺗﻌﻤﺪ ﺗـﺮﻙ
ﺖ ﺻﻼﺗﻪ ،ﲞﻼﻑ ﺍﻟﺒﺎﻗﻲ ،ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﺳـﻨ ﻦ ﺃﻗـﻮﺍ ٍﻝ ﺭﻛﻦ ﺃﻭ ﻭﺍﺟﺐ ﺑﻄﻠ
ﻭﺃﻓﻌﺎﻝٍ ،ﻻ ﻳﺸﺮﻉ ﺍﻟﺴﺠﻮﺩ ﻟﺘﺮﻛِـﻪِ ،ﻭﺇﻥ ﺳﺠﺪ ﻓﻼ ﺑﺄﺱ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﱂ ﳚﺪ ﺷﺎﺧﺼﹰﺎ ﻓﺈﱃ ﺧﻂ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻓﺈﻥ ﺗﻌـﺬﱠﺭ ﻏـﺮ ﺯ
ﺐ ﺍﻷﺳﻮ ﺩ ﺍﻟﺒـﻬﻴ ﻢ
ﺍﻟﻌﺼﺎ ﻭﺿﻌﻬﺎ ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺳﺘﺮﹲﺓ ﻓﻤ ﺮ ﺑﲔ ﻳﺪﻳﻪ ﺍﻟﻜﻠ
ﺖ ﺻﻼﺗﻪ ﻭﰲ ﺍﳌﺮﺃ ِﺓ ﻭﺍﳊﻤﺎ ِﺭ ﺭﻭﺍﻳﺘﺎﻥ. ﺑﻄﻠ
* ﻗﻮﻟـﻪ) :ﻭﺍﻻﻋﺘﺪﺍﻝ ﻋﻨﻪ ﻭﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ( .ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺍﻹﻗﻨـﺎﻉ:
ﺕ
ﻭﺍﻟﺴﺎﺑﻊ ﺍﻻﻋﺘﺪﺍﻝ ﻋﻨﻪ ﻳﻌﲏ :ﺍﻟﺮﻓ ﻊ ﻣﻨﻪ .ﻭﺍﻟﺜﺎﻣﻦ :ﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴـﺠﺪﺗﲔ ِﻟﻤـﺎ ﺭﻭ
ﻱ ﻗﺎﻋﺪﹰﺍ"ﱯ " ﺇﺫﺍ ﺭﹶﻓ ﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮ ِﺩ ﱂ ﻳﺴﺠ ﺪ ﺣﱴ ﻳﺴﺘﻮ ﺖ :ﻛﺎﻥ ﺍﻟﻨ ﻋﺎﺋﺸ ﹸﺔ ﻗﺎﻟ
)(١
ﺭﻭﺍﻩ ﻣﺴﻠﻢ .
ﻭﻟﻮ ﺳﻘﻂ ﻣﺎ ﻗﺒﻞ ﻫﺬﺍ ﻟﺪﺧﻞ ﻓﻴﻪ ﻛﻤﺎ ﻓﻌﻞ ﰲ ﺍﻻﻋﺘﺪﺍﻝ ﻋﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺮﻓﻊ ﻣﻨﻪ ﺍ .ﻫـ.
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﺴﺠﻮﺩ ﻭﻭﺿﻊ ﺍﻟﻜﻔﲔ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
.٣٥٨ ،٣٥٧/١
٦٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺑـﺎﺏ ﺳـﺠﻮﺩ ﺍﻟﺴﻬـﻮ
ﺺ ﻭﺷﻚ ،ﻻ ﰲ ﻋ ﻤﺪٍ ،ﰲ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﺎﻓﻠﺔ ،ﻓﻤﱴ ﺯﺍﺩ ﻳﺸﺮﻉ ﻟﺰﻳﺎﺩ ٍﺓ ﻭﻧﻘ ٍ
ﻼ ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻗﻴﺎﻣﹰﺎ ﺃﻭ ﻗﻌﻮﺩﹰﺍ ﺃﻭ ﺭﻛﻮﻋﹰﺎ ﺃﻭ ﺳﺠﻮﺩﹰﺍ ﻋﻤﺪﹰﺍ ﺑ ﹶﻄﻠﹶـﺖ، ﻓﻌ ﹰ
ﻍ ﻣﻨﻬﺎ ﺳﺠﺪ ،ﻭﺇ ﹾﻥ ﻋِﻠ ﻢ ﻓﻴﻬﺎ ﻭﺳﻬﻮﹰﺍ ﻳﺴﺠ ﺪ ﻟﻪ ،ﻭﺇ ﹾﻥ ﺯﺍﺩ ﺭﻛﻌ ﹰﺔ ﻓﻠﻢ ﻳﻌﻠ ﻢ ﺣﱴ ﻓﺮ ﹶ
ﺸﻬﺪ ﺇ ﹾﻥ ﱂ ﻳﻜﻦ ﺗﺸﻬﺪ ﻭﺳﺠﺪ ﻭﺳﻠﱠﻢ ،ﻭﺇﻥ ﺳﺒﺢ ﺑﻪ ﺛﻘﺘـﺎﻥ ﺟﻠﹶﺲ ﰲ ﺍﳊﺎﻝ ﹶﻓﺘ
ﻼ
ﺖ ﺻﻼﺗﻪ ﻭﺻﻼ ﹸﺓ ﻣﻦ ﺗِﺒ ﻌﻪ ﻋﺎﳌﺎﹰ ،ﻻ ﺟﺎﻫ ﹰ ﺠﺰِﻡ ﺑﺼﻮﺍﺏ ﻧ ﹾﻔﺴِﻪ ﺑ ﹶﻄ ﹶﻠ ﻓﺄﺻ ﺮ ﻭﱂ ﻳ
ﺴﺘ ﹾﻜﹶﺜﺮ ﻋﺎﺩ ﹰﺓ ﻣﻦ ﻏﲑ ِﺟﻨﺲ ﺍﻟﺼﻼ ِﺓ ﻳ ﺒﻄِﻠﻬﺎ
ﺃﻭ ﻧﺎﺳﻴﹰﺎ )ﻭﻻ ﻣﻦ ﻓﺎﺭﻗﻪ( .ﻭ ﻋ ﻤﻞﹲ ﻣ
) (
ﺏ
ﺸ ﺮﻉ ﻟﻴﺴﲑِﻩ ﺳﺠﻮﺩ ،ﻭﻻ ﺗ ﺒﻄﹸﻞ ﺑﻴﺴﲑ ﺃﻛ ٍﻞ ﺃﻭ ﺷﺮ ٍ ﻋ ﻤﺪﻩ ﻭ ﺳ ﻬﻮﻩ * ،ﻭﻻ ﻳ
ﲑ ﻣﻮﺿﻌِﻪ ﻛﻘﺮﺍﺀ ٍﺓ ﻉﰲﻏ ِ ﺏ ﻋﻤﺪﺍﹰ ،ﻭﺇ ﹾﻥ ﺃﺗﻰ ﺑﻘﻮ ٍﻝ ﻣﺸﺮﻭ ٍ ﲑ ﺷﺮ ٍ ﺳﻬﻮﹰﺍ ﻭﻻ ﻧﻔﻞﹲ ﺑﻴﺴ ِ
ﺸ ﻬ ٍﺪ ﰲ ﻗﻴﺎﻡٍ ،ﻭﻗﺮﺍﺀ ِﺓ ﺳﻮﺭ ٍﺓ ﰲ ﺍﻷﺧﲑﺗـﲔ ﱂ ﺗﺒﻄﹸـﻞ ،ﻭﱂ ﰲ ﺳﺠﻮ ٍﺩ ﻭﻗﻌﻮﺩ ٍ ،ﻭﺗ
ﺸ ﺮﻉ .ﻭﺇ ﹾﻥ ﺳﻠﱠﻢ ﻗﺒ ﹶﻞ ﺇﲤﺎﻣﻬﺎ ﻋﻤﺪﹰﺍ ﺑ ﹶﻄﹶﻠﺖ ،ﻭﺇﻥ ﻛﺎﻥ ﺳﻬﻮﹰﺍ ﰒ ﺐ ﻟﻪ ﺳﺠﻮﺩ ﺑﻞ ﻳ ﺠ ﻳ ِ
) (
ﺖ*
ﲑ ﻣﺼﻠﺤﺘِﻬﺎ ﺑ ﹶﻄﹶﻠ
ﺫﻛـﺮ ﻗﺮﻳﺒﹰﺎ ﺃﺗﻤﻬﺎ ﻭ ﺳﺠﺪ ،ﻭﺇ ﹾﻥ ﻃﺎﻝ ﺍﻟﻔﺼ ﹸﻞ ﺃﻭ ﺗﻜﻠﱠﻢ ﻟﻐ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻣﺴﺘﻜﺜﺮ ﻋﺎﺩ ﹰﺓ ﻣﻦ ﻏﲑ ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻳﺒﻄﻠﻬﺎ ﻋﻤﺪﻩ ﻭﺳﻬﻮﻩ( .ﻗـﺎﻝ
ﰲ ﺍﻹﻧﺼﺎﻑ :ﻣﺮﺍﺩﻩ ﺑﺒﻄﻼ ِﻥ ﺍﻟﺼﻼ ِﺓ ﺑﺎﻟﻌﻤ ِﻞ ﺍﳌﹸﺴﺘﻜﹶﺜ ِﺮ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺣﺎﺟ ﹲﺔ ﺇﱃ ﺫﻟﻚ ﻋﻠﻰ
ﻣﺎ ﺗﻘﺪﻡ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺗﺒﻄﹸﻞﹸ ﺍﻟﺼﻼ ﹸﺓ ﺑﻜﻼ ِﻡ ﺍﻟﻨﺎﺳﻲ ﻭﺍﳉﺎﻫﻞ ،ﻭﻫﻮ ﺭﻭﺍﻳـ ﹲﺔ
ﻋﻦ ﺃﲪﺪ .ﻗﻮﻟﹸﻪ) :ﻭﻗﺮﺍﺀ ﹸﺓ ﺳﻮﺭ ٍﺓ ﰲ ﺍﻷﺧﲑﺗﲔ( ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻻ ﺗﻜﺮﻩ ﺍﻟﻘـﺮﺍﺀ ﹸﺓ
ﺡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﺗﺴﻦ.
ﺑﻌﺪ ﺍﻟﻔﺎﲢ ِﺔ ﺑﻞ ﺗﺒﺎ
ﺖ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻳﻌﲏ ﺇﺫﺍ ﻇ ﻦ ﺃ ﱠﻥ
ﺼﻠﹶﺤﺘِﻬﺎ ﺑ ﹶﻄ ﹶﻠ
ﲑ ﻣ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺗ ﹶﻜﻠﱠﻢ ﻟﻐ ِ
ﺖ ﻭﺗﻜﻠﱠﻢ ﻋﻤﺪﹰﺍ ﻟﻐﲑ ﻣﺼﻠﺤ ِﺔ ﺍﻟﺼﻼ ِﺓ ﻛﻘﻮﻟـﻪ :ﻳﺎ ﻏـﻼ ﻡ ﺍﺳـﻘﲏ ﻣـﺎ ًﺀ ﺻﻼﺗﻪ ﻗﺪ ﺗ ﻤ
ﻭﻧﺤﻮﻩ؛ ﻓﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ :ﺑﻄﻼ ﹸﻥ ﺍﻟﺼﻼﺓِ ،ﻭﻋﻨﻪ ﻻ ﺗﺒﻄﹸﻞﹸ ﻭﺍﳊﺎﻟ ﹸﺔ ﻫﺬﻩ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦٦
) (
ﺻ ﹾﻠﺒِﻬﺎ * ،ﻭﳌﺼﻠﺤﺘِﻬﺎ ﺇﻥ ﻛﺎﻥ ﻳﺴﲑﹰﺍ ﱂ ﺗ ﺒ ﹸﻄﻞﹾ ،ﻭ ﹶﻗ ﻬ ﹶﻘ ﻬﺔﹲ ﹶﻛﻜﹶﻼﻡٍ، ﻛﻜﻼﻣِﻪ ﰲ
ﺢ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﹶﻓﺒﺎ ﹶﻥ ﺤﻨ ﲑ ﺧﺸﻴ ِﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻭ ﺗﻨ
ﺐ ﻣﻦ ﻏ ِ
ﺤ
ﺦ ﺃﻭ ﺍﻧﺘ ﻭﺇ ﹾﻥ ﻧ ﹶﻔ
ﺖ.ﺣﺮﻓﺎ ِﻥ ﺑ ﹶﻄ ﹶﻠ
ﻓﺼــــﻞ
ﻭﻣﻦ ﺗﺮﻙ ﺭﻛﹾﻨﺎﹰ ﻓﹶﺬﹶﻛﹶﺮﻩ ﺑﻌﺪ ﺷﺮﻭﻋِﻪ ﰲ ﻗﺮﺍﺀﺓِ ﺭﻛﻌﺔٍ ﺃﹸﺧﺮﻯ ﺑﻄﹶﻠﹶﺖ ﺍﻟﱵ
ﺗﺮﻛﹶﻪ ﻣﻨﻬﺎ ،ﻭﻗﹶﺒﻠﹶﻪ ﻳﻌﻮﺩ ﻭﺟﻮﺑﺎﹰ ﻓﻴﺄﰐ ﺑﻪ ﻭﲟﺎ ﺑﻌﺪﻩ ،ﻭﺇﻥﹾ ﻋﻠِﻢ ﺑﻌﺪ ﺍﻟﺴـﻼﻡِ
ﻓﹶﻜﹶﺘﺮﻙِ ﺭﻛﻌﺔٍ ﻛﺎﻣﻠﺔٍ ،ﻭﺇﻥﹾ ﻧﺴِﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝﹶ ﻭﻧﻬﺾ ﻟﺰﻣﻪ ﺍﻟﺮﺟﻮﻉ ﻣﺎ ﱂ
ـــــــــــــــــــــــــــــــــــ
ﺕ: ﺻ ﹾﻠﺒِﻬﺎ( .ﻗﺎﻝ ﺍﻟ ﺰ ﺭ ﹶﻛ ِ
ﺸ ﻲ :ﺇﺫﺍ ﺗﻜﻠﱠـﻢ ﺳـﻬﻮﹰﺍ ﻓﺮﻭﺍﻳـﺎ * ﻗﻮﻟـﻪ ) :ﹶﻛﻜﹶﻼﻣِﻪ ﰲ
ﹶﺃﺷﻬﺮﻫﺎ ﺍﻟﺒﻄﹾﻼﻥﹸ ،ﻭﻋﻨﻪ ﻻ ﺗﺒﻄﹸﻞ .ﻗﻮﻟـﻪ) :ﻭﳌﺼﻠﺤﺘﻬﺎ ﺇﻥ ﻛﺎﻥ ﻳﺴﲑﹰﺍ ﱂ ﺗ ﺒﻄﹸﻞ( .ﻗـﺎﻝ
ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﰲ ﺭﻭﺍﻳ ٍﺔ ﺛﺎﻧﻴ ٍﺔ ﺍﻟﺼﻼ ﹸﺓ ﻻ ﺗ ﹾﻔﺴﺪ ﺑﺎﻟﻜﻼ ِﻡ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﲝﺎﻝٍ ،ﻭﻫـﻮ
ﱯ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺑﻨﻮﺍ
ﻉ ﻣﻦ ﺍﻟﻨﺴﻴﺎ ِﻥ .ﻭﻟﺬﻟﻚ ﺗﻜﻠﱠﻢ ﺍﻟﻨ
ﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ؛ ﻷﻧﻪ ﻧﻮ
ﺐ ﻣﺎﻟ ٍ
ﻣﺬﻫ
ﻋﻠﻰ ﺻﻼﻬﺗﻢ .ﻗﻮﻟـﻪ) :ﻭ ﹶﻗ ﻬ ﹶﻘ ﻬﺔﹲ ﻛﻜﻼ ٍﻡ( ﺍﱁ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻨ ﹾﻔ ﺦ ﺇﺫﺍ ﺑﺎ ﹶﻥ ﻣﻨﻪ
ﻚ ﻭﺃﲪ ﺪ ﺭﻭﺍﻳﺘﺎﻥ ،ﻭﻇﺎﻫ ﺮ ﻛﻼﻡ
ﺣﺮﻓﺎ ِﻥ ﻫﻞ ﺗﺒﻄﹸﻞ ﺍﻟﺼﻼ ﹸﺓ ﺑﻪ ﺃﻡ ﻻ؟ ﰲ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻣﺎﻟ ٍ
ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺗﺮﺟﻴ ﺢ ﻋﺪﻡ ﺍﻹﺑﻄﺎﻝ ،ﻭﺍﻟﺴﻌﺎﻝﹸ ،ﻭﺍﻟﻌ ﹶﻄﺎﹸﺱ ،ﻭﺍﻟﺘﺜﹶﺎ ﺅﺏ ،ﻭﺍﻟﺒﻜـﺎ ُﺀ ﻭﺍﻟﺘـﹶﺄ ﻭﻩ،
ﲔ ﺍﻟﺬﻱ ﳝﻜ ﻦ ﺩﻓﻌﻪ ،ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻟﻨ ﹾﻔ ِﺦ ﻓﺎ َﻷ ﻭﻟﹶﻰ ﺃﻥ ﻻ ﺗﺒﻄﹸﻞﹶ؛ ﻓﺈﻥ ﺍﻟﻨﻔ ﺦ ﺃﺷـﺒ ﻪ
ﻭﺍﻷَﻧ
ﺕ ﻋﺎﻟﻴ ﹲﺔ ﺗﻨﺎﰲ
ﺑﺎﻟﻜﻼ ِﻡ ﻣﻦ ﻫﺬﻩ ،ﻭﺍﻷﻇﻬ ﺮ ﺃ ﱠﻥ ﺍﻟﺼﻼ ﹶﺓ ﺗﺒﻄﻞ ﺑﺎﻟﻘﻬﻘﻬ ِﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺻﻮﺍ
ﺾ ﻣﻘﺼـﻮ ﺩ
ﺐ ﰲ ﺍﻟﺼﻼﺓ ،ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻭﺍﻟﺘﻼﻋﺐ ﻣﺎ ﻳﻨـﺎﻗ
ﻉ ﺍﻟﻮﺍﺟ
ﺍﳋﺸﻮ
ﺖ ﻟﺬﻟﻚ ،ﻻ ﻟﻜﻮﻬﻧﺎ ﻛﻼﻣﹰﺎ ﺍ.ﻫـ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺍﻟﺼﻼ ِﺓ ﻓﺄﹸﺑ ِﻄﹶﻠ
٦٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺐ ﻗﺎﺋﻤـﹰﺎ ﻟﺰﻣـﻪ ﻳﻨﺘﺼﺐ ﻗﺎﺋﻤﺎﹰ ،ﻓﺈﻥ ﺍﺳﺘﺘ ﻢ ﻗﺎﺋﻤﹰﺎ ﻛﹸ ِﺮ ﻩ ﺭﺟﻮﻋﻪ ،ﻭﺇﻥ ﱂ ﻳﻨﺘﺼ
) (
ﻉ ﻭﻋﻠﻴﻪ ﺍﻟﺴﺠﻮ ﺩ ﻟِﻠ ﹸﻜ ﱢﻞ * .
ﻉ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺣﺮ ﻡ ﺍﻟﺮﺟﻮ ﻉ ﻭﺇ ﹾﻥ ﺷﺮ ﺍﻟﺮﺟﻮ
) (
ﻭﻣﻦ ﺷﻚ ﰲ ﻋﺪﺩِ ﺍﻟﺮﻛﻌﺎﺕِ ﺃﺧﺬﹶ ﺑﺎﻷﻗﻞﱢ * ،ﻭﺇﻥﹾ ﺷﻚ ﰲ ﺗﺮﻙِ ﺭﻛﻦٍ
ﺐ ﺃﻭ ﺯﻳﺎﺩ ٍﺓ ﻭﻻ ﺳﺠﻮ ﺩ ﻋﻠﻰ ﻣﺄﻣﻮﻡٍ
ﹶﻓ ﹶﻜﺘ ﺮ ِﻛ ِﻪ ﻭﻻ ﻳﺴﺠ ﺪ ﻟﺸﻜﱢﻪ ﰲ ﺗ ﺮ ِﻙ ﻭﺍﺟ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ) :ﻭﻋﻠﻴﻪ ﺍﻟﺴﺠﻮ ﺩ ِﻟ ﹾﻠﻜﹸﻞ( .ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ ﺃﻣﺎ ﰲ ﺍﳊﺎﻝ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟـﺚ
ﺐ
ﻑ ﺃﻋﻠﻤﻪ ،ﻭﺃﻣﺎ ﺍﳊﺎ ﹸﻝ ﺍﻷﻭﱃ ،ﻭﻫﻮ ﻣـﺎ ﺇﺫﺍ ﱂ ﻳﻨﺘﺼـ
ﺴﺠﺪ ﻟﻠﺴﻬ ِﻮ ﻓﻴﻬﻤﺎ ﺑﻼ ﺧﻼ ٍ
ﻓﻴ
ﻒ ﺑﺄﻧﻪ ﻳﺴﺠ ﺪ ﻟﻪ ﺃﻳﻀﺎﹰ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ،ﻭﻋﻠﻴـﻪ
ﻗﺎﺋﻤﹰﺎ ﻭﺭﺟﻊ ،ﻓﻘﻄﻊ ﺍﳌﹸﺼﻨ
ﺐ ﺍﻟﺴﺠﻮ ﺩ ﻟﺬﻟﻚ ،ﻭﻋﻨﻪ ﺇﻥ ﹶﻛﺜﹸ ﺮ ﻬﻧﻮﺿﻪ ﺳﺠﺪ ﻟـﻪ ﻭﺇﻻ
ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎﺏ .ﻭﻗﻴﻞ :ﻻ ﳚ
ﺾ ﺍﻷﺻﺤﺎﺏِ ،ﻭﻗﺪﻣﻪ ﺍﺑﻦ ﺗﻤِﻴ ٍﻢ ﺍ .ﻫـ.
ﻓﻼ ،ﻭﻫﻮ ﻭﺟ ﻪ ﻟﺒﻌ ِ
ﻚ ﺃﺣ ﺪ ﹸﻛ ﻢ
ﺖ( ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭ ﺩ ﻭﻏﲑﻩ ﻋﻦ ﺍﳌﹸ ِﻐﻴ ﺮ ِﺓ ﺑ ِﻦ ﺷﻌﺒ ﹶﺔ ﻣﺮﻓﻮﻋﹰﺎ" :ﺇﺫﺍ ﺷ
)ﻗﻠ
ﺠ ﺪ ﺳﺠﺪﺗﲔ ﻓـﺈ ﹾﻥ ﱂ ﻳﺴـﺘِﺘ ﻢ ﻗﺎﺋﻤـﹰﺎ
ﺴ
ﺾ ﻭﹾﻟﻴ
ﻓﻘﺎ ﻡ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﻓﺎﺳﺘﺘ ﻢ ﻗﺎﺋﻤﹰﺎ ﹶﻓ ﹾﻠﻴﻤ ِ
ﺲ ﻭﻻ ﺳ ﻬ ﻮ ﻋﻠﻴﻪ") .(١ﻭﻋﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﻣــﺮﻓﻮﻋﹰﺎ" :ﻻ ﺳﻬــ ﻮ ﺇﻻ ﰲ ﻗﻴـﺎ ٍﻡ
ﹶﻓ ﹾﻠﻴﺠﻠ
ﺱ ﺃﻭ ﺟﻠﻮﺱ ﻋﻦ ﻗﻴﺎ ٍﻡ" ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘ ﻲ ﻭﻏﲑﻩ. ﻋﻦ ﺟﻠﻮ ٍ
ﻚ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﺃﺧ ﹶﺬ ﺑﺎﻷﻗﻞﱢ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﻤﻦ ﺷ
ﻚ * ﻗﻮﻟـﻪ) :ﻭ ﻣ ﻦ ﺷ
ﺐ ﺃ ﱠﻥ
ﺐ ﻇﻨﻪ ،ﻭﻇـﺎﻫ ﺮ ﺍﳌـﺬﻫ ِ
ﺕ ﺑﲎ ﻋﻠﻰ ﺍﻟﻴﻘﲔِ ،ﻭﻋﻨﻪ ﻳﺒﲏ ﻋﻠﻰ ﻏﺎﻟ ِ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎ ِ
ﺐ ﹶﻇﻨﻪ؛ ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﻋﻨﺪﻩ ﺑﻨـﻰ ﻋﻠـﻰ
ﺍﳌﻨﻔﺮ ﺩ ﻳﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔِ ،ﻭﺍﻹﻣﺎ ﻡ ﻳﺒﲏ ﻋﻠﻰ ﻏﺎﻟ ِ
ﺍﻟﻴﻘﲔ.
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﻣ ﻦ ﻧﺴﻲ ﺃﻥ ﻳﺘﺸﻬﺪ ﻭﻫﻮ ﺟﺎﻟﺲ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،٢٣٨/١ﻭﺍﺑﻦ ﻣﺎﺟﻪ
ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻦ ﻗﺎﻡ ﻣﻦ ﺍﺛﻨﺘﲔ ﺳﺎﻫﻴﹰﺎ ﻣﻦ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ٣٨١/١ﺑﺮﻗﻢ ).(١٢٠٨
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٦٨
ﺴ ﻬ ِﻮ ﳌﺎ ﻳ ﺒ ِﻄﻞﹸ ﻋ ﻤﺪﻩ ﻭﺍﺟﺐ ،ﻭﺗ ﺒﻄﹸﻞﹸ ﺑﺘﺮ ِﻙ ﺳﺠﻮ ٍﺩ
ﺇﻻ ﺗﺒﻌﹰﺎ ﻹﻣﺎﻣﻪِ ،ﻭﺳﺠﻮ ﺩ ﺍﻟ
) (
ﺏ ﺯﻣﻨﻪ ،ﻭﻣـﻦ ﻂ * ،ﻭﺇ ﹾﻥ ﻧﺴﻴﻪ ﻭﺳﱠﻠ ﻢ ﺳﺠ ﺪ ﺇﻥ ﹶﻗﺮ ﺃﻓﻀﻠﻴﺘﻪ ﻗﺒ ﹶﻞ ﺍﻟﺴﻼ ِﻡ ﻓﻘ ﹾ
ﺳﻬﺎ ﻣﺮﺍﺭﹰﺍ ﻛﻔﺎﻩ ﺳﺠﺪﺗﺎﻥ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺳﺠﻮ ﺩ ﺍﻟﺴﻬ ِﻮ ﳌﺎ ﻳ ﺒ ِﻄﻞﹸ ﻋﻤﺪﻩ ﻭﺍﺟﺐ ،ﻭﺗ ﺒﻄﹸـ ﹸﻞ ﺑﺘـﺮ ِﻙ ﺳـﺠﻮ ٍﺩ
ﺃﻓﻀﻠﻴﺘﻪ ﻗﺒ ﹶﻞ ﺍﻟﺴﻼ ِﻡ ﻓﻘﻂ( ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠـﻰ ﺃ ﱠﻥ ﺳـﺠﻮ ﺩ ﺍﻟﺴـ ﻬ ِﻮ ﰲ
ﺍﻟﺼﻼ ِﺓ ﻣﺸﺮﻭﻉ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺳﻬﺎ ﰲ ﺻﻼﺗِﻪ ﺟﺒ ﺮ ﺫﻟﻚ ﺑﺴﺠﻮ ِﺩ ﺍﻟﺴـﻬﻮِ ،ﰒ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ
ﻚ :ﳚﺐ
ﺏ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ :ﻫﻮ ﻭﺍﺟﺐ ،ﻭﻗﺎﻝ ﻣﺎﻟ
ﻭﺟﻮﺑﻪ ،ﻓﻘﺎﻝ ﺃﲪ ﺪ ﻭﺍﻟﻜﺮﺧ ﻲ ﻣﻦ ﺃﺻﺤﺎ ِ
ﺴﻦ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﻣﺴﻨﻮ ﹲﻥ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ
ﰲ ﺍﻟﻨﻘﺼﺎ ِﻥ ﻣﻦ ﺍﻟﺼﻼﺓِ ،ﻭﻳ
ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺗﺮﻛﻪ ﺳﻬﻮﹰﺍ ﱂ ﺗﺒ ﹸﻄ ﹾﻞ ﺻﻼﺗﻪ ﺇﻻ ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﺃﲪـﺪ،
ﺺ ِﻟﺘـ ﺮ ِﻙ
ﻚ :ﺇﻥ ﻛﺎﻥ ﺳﺠﻮ ﺩ ﺍﻟـﻨ ﹾﻘ ِ
ﻭﺍﳌﺸﻬﻮ ﺭ ﻋﻨﻪ ﺃﻬﻧﺎ ﻻ ﺗﺒﻄﹸﻞﹸ ﻛﺎﳉﻤﺎﻋﺔ ،ﻭﻗﺎﻝ ﻣﺎﻟ
ـﻼﱠﻩ ﺠ ﺪ ﺣﱴ ﺳﻠﱠﻢ ﻭﺗﻄﺎﻭ ﹶﻝ ﺍﻟ ﹶﻔ
ﺼﻞﹸ ﻭﻗﺎ ﻡ ﰲ ﻣﺼـ َ ﺴ
ﲔ ﻓﺼﺎﻋﺪﹰﺍ ﻭﺗ ﺮ ﹶﻛﻪ ﻧﺎﺳﻴﹰﺎ ﻭﱂ ﻳ
ﺷﻴﺌ ِ
ﺖ ﺻﻼﺗﻪ ﺍ ﻫـ.
ﺖ ﻃﻬﺎﺭﺗﻪ ﺑ ﹶﻄﹶﻠ
ﻀ
ﺃﻭ ﺍﻧﺘﻘ
٦٩ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺑـﺎﺏ ﺻـﻼﺓ ﺍﻟﺘﻄـﻮﻉ
ﺁ ﹶﻛﺪﻫـﺎ ﻛﺴﻮﻑ ﰒ ﺍﺳﺘﺴﻘﺎﺀٌ ﰒ ﺗـﺮﺍﻭﻳﺢ ،ﰒ ﻭﺗﺮ ﻳ ﹾﻔ ﻌﻞﹸ ﺑـﲔ ﺍﻟﻌﺸـﺎ ِﺀ
ﻭﺍﻟﻔﺠﺮِ ،ﻭﺃﻗﻠﱡﻪ ﺭﻛﻌﺔﹲ ،ﻭﺃﻛﺜﺮﻩ ﺇﺣﺪﻯ ﻋﺸﺮ ﹶﺓ ﻣﺜﹾﲎ ﻣﺜﹾﲎ ،ﻭﻳﻮﺗﺮ ﺑﻮﺍﺣﺪﺓٍ ،ﻭﺇﻥ
ﺐ ﺍﻟﺜﺎﻣــﻨ ِﺔ
ﺲ ﻋ ِﻘ
ﺲ ﺇﻻ ﰲ ﺁﺧﺮﻫﺎ ،ﻭﺑﺘﺴ ٍﻊ ﳚﻠ ﺲ ﺃﻭﺳـﺒ ٍﻊ ﱂ ﳚﻠ ﺃﻭﺗ ﺮ ﲞﻤ ٍ
) (
ﺴﻠﱢﻢ * ﰒ ﻳﺼﻠﻲ ﺍﻟﺘﺎﺳﻌ ﹶﺔ ﻭﻳﺘﺸ ﻬ ﺪ ﻭﻳﺴـﱢﻠﻢ ،ﻭﺃﺩﱏ ﺍﻟﻜﻤـﺎ ِﻝ
ﻭﻳﺘﺸ ﻬﺪ ﻭﻻ ﻳ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺍﻟﺜﺎﻣﻨ ِﺔ ﻭﻳﺘﺸﻬ ﺪ ﻭﻻ ﻳﺴﻠﻢ( ﻗﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ:
ﺲ ﻋ ِﻘ
* ﻗﻮﻟـﻪ) :ﻭﺑﺘﺴ ٍﻊ ﳚﻠ
ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻗﻴﻞ :ﻛﺈﺣﺪﻯ ﻋﺸﺮﺓ ،ﻓﻴﺴﻠﱢ ﻢ ﻣﻦ ﻛ ﱢﻞ ﺭﻛﻌﺘﲔِ ،ﻗﺎﻝ
ﺾ ﻣ ﻦ ﻳﻮﺟﺒـﻪ
ﺐ ﺑﻌ ِ
ﺐ ﺍﻟﻮﺗ ﺮ ﻋﻠﻰ ﻣﻦ ﻳﺘﻬﺠ ﺪ ﺑﺎﻟﻠﻴﻞِ ،ﻭﻫﻮ ﻣﺬﻫ
ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚ
ﺻِﻠﻪِ ،ﻭﰲ ﺩﻋﺎﺋِﻪ ﺑﲔ ِﻓ ﻌِﻠ ِﻪ ﻭﺗ ﺮ ِﻛﻪِ ،ﻭﺍﻟﻮﺗﺮ ﻻ ﻳ ﹾﻘﻀﻰ
ﺼِﻠ ِﻪ ﻭ ﻭ
ﻣﻄﻠﻘﹰﺎ ﻭﻳﺨﻴﺮ ﰲ ﺍﻟﻮﺗ ِﺮ ﺑﲔ ﹶﻓ
ﺕ ﺍﳌﻘﺼﻮ ِﺩ ﻣﻨﻪ ﺑﻔﹶﻮﺍﺕ ﻭﻗﺘِﻪ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻻ ﻳ ﹾﻘﻨﺖ
ﺇﺫﺍ ﻓﺎﺕ ﻟﻔﻮﺍ ِ
ﺕ ﻟﻜﻨﻪ ﰲ
ﺼﻞﱟ ﰲ ﲨﻴ ِﻊ ﺍﻟﺼﻠﻮﺍ ِ
ﺖ ﻛﻞﱡ ﻣ
ﲔ ﻧﺎﺯﻟ ﹲﺔ ﻓﻴ ﹾﻘﻨ
ﰲ ﻏ ِﲑ ﺍﻟﻮﺗ ِﺮ ﺇﻻ ﺃﻥ ﺗﻨ ِﺰ ﹶﻝ ﺑﺎﳌﺴﻠﻤ
ﺐ ﺗﻠﻚ ﺍﻟﻨﺎﺯﻟﺔِ ،ﻭﺇﺫﺍ ﺻـﻠﱠــﻰ ﻗﻴﺎ ﻡ ﺭﻣـﻀـــﺎ ﹶﻥ
ﺏ ﺁﻛ ﺪ ﲟﺎ ﻳﻨﺎﺳ
ﺍﻟﻔﺠ ِﺮ ﻭﺍﳌﻐﺮ ِ
ﺖ ﲝﺎ ٍﻝ ﻓﻘﺪ ﹶﺃ ﺣﺴﻦ ﺍ.ﻫـ.
ﺖ ﰲ ﲨﻴ ِﻊ ﺍﻟﺸﻬ ِﺮ ﺃﻭ ﻧﺼﻔﻪ ﺍﻷﺧﲑ ﺃ ﻭ ﱂ ﻳ ﹾﻘﻨ
ﻓــﺈ ﹾﻥ ﹶﻗﻨ
ﺐ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﲪـ ﺪ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺘﺮﺍﻭﻳ ﺢ ﺇﻥ ﺻﻼﻫﺎ ﻛﻤﺬﻫ ِ
ﺙ ﻋﺸﺮﺓ ،ﺃﻭ ﺇﺣﺪﻯ ﻋﺸـﺮﺓ،
ﻚ ﺳﺘﹰﺎ ﻭﺛﻼﺛﲔ ،ﺃﻭ ﺛﻼ ﹶ
ﻋﺸﺮﻳ ﻦ ﺭﻛﻌﺔﹰ ،ﺃﻭ ﻛﻤﺬﻫﺐ ﻣﺎﻟ ٍ
ﺕ ﻭﺗﻘﻠﻴﻠﹸﻬﺎ
ﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﻟﻌﺪﻡ ﺍﻟﺘﻮﻗﻴﺖ ،ﻓﻴﻜﻮﻥ ﺗﻜﺜ ﲑ ﺍﻟﺮﻛﻌﺎ ِ
ﻓﻘﺪ ﹶﺃﺣﺴ ﻦ ﻛﻤﺎ ﻧ
ﻚ ﺳـﺒﻴ ﹶﻞ ﺍﳌﺒﺘﺪﻋـ ِﺔ
ﺼﺮِﻩ ،ﻭﻣﻦ ﺻﻼﱠﻫﺎ ﻗﺒ ﹶﻞ ﺍﻟﻌﺸﺎﺀ ،ﻓﻘﺪ ﺳـﻠ
ﲝﺴﺐ ﻃﹸﻮﻝ ﺍﻟﻘﻴﺎ ِﻡ ﻭﹶﻗ
ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﺴﻨ ِﺔ ،ﻭﻳﻘﺮﹸﺃ ﺃ ﻭ ﹶﻝ ﻟﻴﻠ ٍﺔ ﻣﻦ ﺭﻣﻀﺎ ﹶﻥ ﰲ ﺍﻟﻌﺸﺎ ِﺀ ﺍﻵﺧﺮ ِﺓ ﺳﻮﺭ ﹶﺓ ﺍﻟﻘﻠﻢ؛ ﻷﻬﻧﺎ ﺃﻭ ﹸﻝ
ﻣﺎ ﻧﺰﻝ ،ﻭﻧ ﹶﻘﹶﻠﻪ ﺇﺑﺮﺍﻫﻴ ﻢ ﺑ ﻦ ﳏﻤﺪ ﺍﳊﺎﺭﺙ ﻋﻦ ﺍﻹﻣﺎ ِﻡ ﺃﲪﺪ ،ﻭﻫﻮ ﺃﺣﺴ ﻦ ﳑﺎ ﻧ ﹶﻘﹶﻠﻪ ﻏﲑﻩ ﺃﻧﻪ
ﺉ ﺎ ﺍﻟﺘﺮﺍﻭﻳ ﺢ ﺍ.ﻫـ.
ﻳﺒﺘﺪ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٧٠
ﺴﺒﺢ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻜﺎﻓــﺮﻭﻥ ﻭﰲ ﺕ ﺑﺴﻼ ﻣ ﻴ ِﻦ ﻳﻘﹾﺮﹸﺃ ﰲ ﺍﻷﻭﱃ ِﺑ ﺛﻼﺙ ﺭﻛﻌﺎ ٍ
ﺍﻟﺜﺎﻟﺜ ِﺔ ﺑﺎﻹﺧﻼﺹِ ،ﻭﻳ ﹾﻘﻨﺖ ﻓﻴﻬﺎ ﺑﻌ ﺪ ﺍﻟﺮﻛﻮﻉِ ،ﻓﻴﻘﻮﻝ :ﺍﻟﻠﻬﻢ ﺍﻫـﺪﱐ ﻓـﻴﻤﻦ
ﻫﺪﻳﺖ ،ﻭﻋﺎﻓﲏ ﻓﻴﻤ ﻦ ﻋﺎﻓﻴﺖ ،ﻭﺗﻮﻟﱠﲏ ﻓﻴﻤ ﻦ ﺗﻮﻟﱠﻴﺖ ،ﻭﺑﺎﺭ ﻙ ﱄ ﻓﻴﻤﺎ ﺃﻋﻄﻴﺖ،
ﺖﻀ ﻴﺖ ،ﺇﻧﻚ ﺗ ﹾﻘﻀِﻲ ﻭﻻ ﻳ ﹾﻘﻀﻰ ﻋﻠﻴﻚ ،ﺇﻧﻪ ﻻ ﻳﺬ ﱡﻝ ﻣ ﻦ ﻭﺍﻟﻴـ ﻭﻗﲏ ﺷ ﺮ ﻣﺎ ﹶﻗ
ﺖ) .(١ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮ ﹸﺫ ﺑﺮِﺿﺎﻙ ﻣـﻦ ﺖ ﺭﺑﻨﺎ ﻭﺗﻌﺎﻟﻴ ﻭﻻ ﻳ ِﻌ ﺰ ﻣﻦ ﻋﺎﺩﻳﺖ ،ﺗﺒﺎﺭﻛ
ﺖ
ﻚ ِﻣ ﻨﻚ ،ﻻ ﺃ ﺣﺼِﻲ ﺛﻨﺎ ًﺀ ﻋﻠﻴﻚ ،ﺃﻧ ﻚ ﻣﻦ ﻋﻘﻮﺑِﺘﻚ ،ﻭِﺑ ﺨ ِﻄﻚ ،ﻭِﺑﻤﻌﺎﻓﺎِﺗ ﺳ
ﺖ ﻋﻠﻰ ﻧﻔﺴِﻚ) ، (٢ﺍﻟﻠﻬ ﻢ ﺻ ﱢﻞ ﻋﻠﻰ ﳏﻤ ٍﺪ ﻭﺁ ِﻝ ﳏﻤ ٍﺪ ﻭﻳﻤﺴ
ﺢ ﻭﺟ ﻬﻪ ﻛﻤﺎ ﺃﺛﻨﻴ
ﲔ ﻧﺎﺯﻟﺔﹲ ﻏﲑ ﺍﻟﻄﺎﻋﻮﻥِ، ﲑ ﺍﻟﻮﺗﺮِ ،ﺇﻻ ﺃﻥ ﺗﱰ ﹶﻝ ﺑﺎﳌﺴﻠﻤ ﺑﻴﺪﻳﻪ ،ﻭﻳ ﹾﻜﺮﻩ ﻗﻨﻮﺗﻪ ﰲ ﻏ ِ
ﹶﻓﻴ ﹾﻘﻨﺖ ﺍﻹﻣﺎ ﻡ ﰲ ﺍﻟﻔﺮﺍﺋﺾ.
ﺢ ﻋﺸﺮﻭ ﹶﻥ ﺭﻛﻌﺔﹰ ،ﺗﻔﻌ ﹸﻞ ﰲ ﲨﺎﻋ ٍﺔ ﻣﻊ ﺍﻟﻮﺗ ِﺮ ﺑﻌﺪ ﺍﻟﻌﺸﺎ ِﺀ ﰲ ﺭﻣﻀﺎﻥﹶ، ﻭﺍﻟﺘﺮﺍﻭﻳ
ﺠﺪ ﺑﻌﺪﻩ ،ﻓﺈ ﹾﻥ ﺗِﺒ ﻊ ﺇﻣﺎ ﻣﻪ ﺷﻔﹶﻌ ﻪ ﺑﺮﻛﻌﺔٍ ،ﻭﻳﻜﺮ ﻩ ﺍﻟﺘﻨﻔﱡـ ﹸﻞ ﺑﻴﻨـﻬﺎ ﻻﻭﻳﻮِﺗﺮ ﺍﳌﹸﺘ ﻬ
ﺍﻟﺘﻌﻘﻴﺐ ﺑﻌﺪﻫﺎ ﰲ ﲨﺎﻋﺔ.
ﰒ ﺍﻟﺴﻨ ﻦ ﺍﻟﺮﺍﺗﺒ ﹸﺔ :ﺭﻛﻌﺘﺎ ِﻥ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮِ ،ﻭﺭﻛﻌﺘﺎ ِﻥ ﺑﻌﺪﻫﺎ ،ﻭﺭﻛﻌﺘـﺎ ِﻥ ﺑﻌـ ﺪ
ﺍﳌﻐﺮﺏِ ،ﻭﺭﻛﻌﺘﺎ ِﻥ ﺑﻌ ﺪ ﺍﻟﻌﺸﺎﺀِ ،ﻭﺭﻛﻌﺘﺎ ِﻥ ﻗﺒﻞ ﺍﻟﻔﺠﺮِ ،ﻭﳘﺎ ﺁﻛﺪﻫﺎ ،ﻭﻣﻦ ﻓﺎﺗﻪ
ﺷﻲﺀٌ ﻣﻨﻬﺎ ﺳ ﻦ ﻟﻪ ﻗﻀﺎﺅﻩ.
ﺼﻔِﻪ، ﺚ ﺍﻟﻠﱠﻴ ِﻞ ﺑﻌـ ﺪ ِﻧ
ﻭﺻﻼ ﹸﺓ ﺍﻟﻠﻴ ِﻞ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺻـﻼﺓ ﺍﻟﻨﻬﺎ ِﺭ ﻭﺃﻓﻀﻠﹸﻬﺎ ﺛﻠ ﹸ
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ .٣٢٩/١ﻭﺍﻟﺘﺮﻣﺬﻱ ﺑﺎﺏ ﻣﺎ ﺟـﺎﺀ ﰲ
ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ،ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻮﺗﺮ ٣٢٨/٢ﺑﺮﻗـﻢ ) ،(٤٦٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﻨﻮﺕ ﰲ
ﺍﻟﻮﺗﺮ ﻣﻦ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ٣٧٢/١ﺑﺮﻗﻢ ).(١١٧٨
) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ﻣﻦ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬـﺎ ٣٧٣/١
ﺑﺮﻗﻢ) ،(١١٧٩ﻭﺃﺧﺮﺟﻪ ﰲ ﺑﺎﺏ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ .٣٢٩/١
٧١ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻉ ﰲ ﺍﻟﻨﻬﺎﺭ ﺑـﺄﺭﺑ ٍﻊ ﻛـﺎﻟﻈﻬ ِﺮ ﻓـﻼ ﻭﺻﻼ ﹸﺓ ﻟﻴ ٍﻞ ﻭﺎ ٍﺭ ﻣ ﹾﺜﻨﻰ ﻣ ﹾﺜﻨﻰ ،ﻭﺇﻥ ﺗﻄﻮ
) (
ﻒ ﹶﺃ ﺟ ِﺮ ﺻﻼ ِﺓ ﻗـﺎﺋﻢٍ ،ﻭﺗﺴـ ﻦ ﺻـﻼ ﹸﺓ
ﺼ ِ ﺱ * ،ﻭﹶﺃ ﺟﺮ ﺻﻼ ِﺓ ﻗﺎﻋ ٍﺪ ﻋﻠﻰ ِﻧ ﺑﺄ
ﺖ ﺍﻟﻨﻬ ِﻲ ﺇﱃ
ﺝ ﻭﻗ ِﺍﻟﻀﺤﻰ ،ﻭﺃﻗﻠﱡﻬﺎ ﺭﻛﻌﺘﺎﻥِ ،ﻭﺃﻛﺜﺮﻫﺎ ﹶﺛﻤﺎﻥﹲ ،ﻭﻭﻗﺘﻬﺎ ﻣﻦ ﺧﺮﻭ ِ
ﻗﹸﺒﻴ ﹶﻞ ﺍﻟﺰﻭﺍﻝ.
) (
ﺉ ﻭﺍﳌﺴﺘﻤ ِﻊ ﺩﻭﻥ ﺍﻟﺴﺎﻣﻊِ ،ﻭﺇﻥ ﱂ ﻭﺳﺠﻮ ﺩ ﺍﻟﺘﻼﻭ ِﺓ ﺻـﻼﺓﹲ * ،ﻳ
ﺴ ﻦ ﻟﻠﻘﺎﺭ ِ
) (
ﺠ ﺪ ﻭﻫﻮ ﺃﺭﺑ ﻊ ﻋﺸﺮ ﹶﺓ ﺳﺠﺪ ﹰﺓ * ،ﰲ ﺍﳊ
ﺞ ﻣﻨﻬـﺎ ﺍﺛﻨﺘﺎﻥِ، ﺴ ﺴﺠﺪ ﺍﻟﻘﺎﺭﺉ ﱂ ْ ﻳ ﻳ
ـــــــــــــــــــــــــــــــــــ
ﺱ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ:
ﻉ ﰲ ﺍﻟﻨﻬﺎﺭ ﺑﺄﺭﺑ ٍﻊ ﻛﺎﻟﻈﻬ ِﺮ ﻓﻼ ﺑﺄ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺗﻄﻮ
ﳋﺮﻗـﻲ، ﺾ ﺃﺻﺤﺎﺑِﻨﺎ :ﻻ ﲡﻮ ﺯ ﺍﻟﺰﻳﺎﺩ ﹸﺓ ﰲ ﺍﻟﻨﻬﺎ ِﺭ ﻋﻠﻰ ﺃﺭﺑﻊٍ ،ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﻛﻼ ِﻡ ﺍ ِ ﻗﺎﻝ ﺑﻌ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﳚﻮ ﺯ ﻭﻳ ﹾﻜ ﺮﻩ ،ﻭﻟﻨﺎ ﺃ ﱠﻥ ﺍﻷﺣﻜﺎ ﻡ ﺇﳕﺎ ﺗﺘﹶﻠﻘﱠﻰ ﻣﻦ ﺍﻟﺸﺎﺭﻉِ ،ﻭﱂ ﻳ ِﺮ ﺩ ﺷﻲ ٌﺀ ﻣﻦ
ﺫﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ .ﺍ .ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺳﺠﻮ ﺩ ﺍﻟﺘﻼﻭ ِﺓ ﺻﻼﺓﹲ( ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻭﺍﻟﺬﻱ
ﺐ ﻣﻄﻠﻘﹰﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋـﻦ ﺃﲪـﺪ، ﲔ ﱄ ﺃﻥ ﺳﺠﻮ ﺩ ﺍﻟﺘﻼﻭ ِﺓ ﻭﺍﺟ ﺗﺒ
ﻉ ﻓﻴﻪ ﲢﺮ ﱘ ﻭﻻ ﲢﻠﻴﻞﹲ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﻨ ﹸﺔ ﺍﳌﻌﺮﻭﻓ ﹸﺔ ﻋﻦ ﺐ ﻃﺎﺋﻔ ٍﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﻻ ﻳﺸﺮ ﻭﻣﺬﻫ
ﺍﻟﻨﱯ ﻭﻋﻠﻴﻬﺎ ﻋﺎﻣ ﹸﺔ ﺍﻟﺴﻠﻒِ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻴﺲ ﻫﻮ ﺻﻼﺓﹰ ،ﻓﻼ ﻳﺸﺘﺮﻁ ﻟـﻪ ﺷـﺮﻭ ﹸ
ﻁ
ﻱ ﻟــﻜ ﻦ ﺍﻟﺘﺠـــﺮ ﺩ ﺍﻟﺼﻼ ِﺓ ﺑﻞ ﳚﻮ ﺯ ﻋﻠﻰ ﻏ ِﲑ ﻃﻬـﺎﺭﺓٍ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﺒﺨــﺎﺭ
ﺨﻞﱠ ﺑــﺬﻟﻚ ﺇﻻ ﻟﻌﺬﺭٍ ،ﻓﺎﻟﺴـﺠﻮ ﺩ ﻁ ﺍﻟﺼــﻼ ِﺓ ﺃﻓﻀـﻞﹸ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳـ ِ ﺑﺸﺮﻭ ِ
ﺐ -ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﻛﻤﺎ ﻻ ﳚ
ﺐ ﺑﻼ ﻃﻬﺎﺭ ٍﺓ ﺧ ﲑ ﻣﻦ ﺍﻹﺧﻼﻝ ﺑﻪ ،ﻭﻟﻜ ﻦ ﻳﻘﺎ ﹸﻝ :ﺇﻧﻪ ﻻ ﳚ
ﺉ -ﺍﻟﺴﺠﻮﺩ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺴـﺠﻮ ﺩ ﺟـﺎﺋﺰﹰﺍ ﻋﻨـﺪ ﻋﻠﻰ ﺍﻟﺴﺎﻣ ِﻊ ﺇﺫﺍ ﱂ ﻳﺴﺠ ﺪ ﻗﺎﺭ
ﲨﻬﻮ ِﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍ.ﻫـ.
ﺚ ﻛﺎﻥ ﻭ ﺟﻬﻪ. ﱯ ﻓﻴﻤ ﻦ ﲰ ﻊ ﺍﻟﺴﺠﺪ ﹶﺓ ﻋﻠﻰ ﻏ ِﲑ ﻭﺿﻮ ٍﺀ ﻳﺴﺠ ﺪ ﺣﻴ ﹸ ﻭﻗﺎﻝ ﺍﻟﺸــﻌ
* ﻗﻮﻟـﻪ) :ﻭﻫﻮ ﺃﺭﺑ ﻊ ﻋﺸﺮ ﹶﺓ ﺳﺠﺪ ﹰﺓ( ﻫﻮ ﺍﳌﺸﻬﻮ ﺭ ﻣـﻦ ﺍﳌـﺬﻫﺐِ ،ﻭﻋﻨـﻪ ﺃ ﱠﻥ
ﺲ ﻋﺸﺮ ﹶﺓ ﻣﻨﻬﺎ ﺳﺠﺪ ﹸﺓ )ﺹ(.
ﺕﲬ
ﺍﻟﺴﺠﺪﺍ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٧٢
ﺲ ﻭﻳﺴﱢﻠ ﻢ ﻭﻻ ﻳﺘﺸ ﻬﺪ ،ﻭﻳﻜﺮﻩ ﻟﻺﻣـﺎﻡ ﻭﻳ ﹼﻜﺒ ﺮ ﺇﺫﺍ ﺳﺠــ ﺪ ﻭﺇﺫﺍ ﺭ ﹶﻓﻊ ،ﻭﳚﻠ
) (
ﻗﺮﺍﺀ ﹸﺓ ﺳﺠﺪ ٍﺓ ﰲ ﺻﻼ ِﺓ ِﺳ ﺮ ﻭﺳﺠﻮﺩﻩ ﻓﻴﻬﺎ * ،ﻭﻳﻠﹾـ ﺰﻡ ﺍﳌـﺄﻣﻮ ﻡ ﻣﺘﺎﺑﻌﺘـﻪ ﰲ
) (
ﻉ ﺍﻟـﻨﻘﻢِ،
ﺠ ﺪ ِﺩ ﺍﻟﻨﻌ ِﻢ ﻭﺍﻧـﺪﻓﺎ ِ
ﺐ ﺳﺠﻮ ﺩ ﺍﻟﺸﻜ ِﺮ ﻋﻨﺪ ﺗ ﻏﲑﻫـﺎ * ،ﻭﻳﺴﺘﺤ
ﺱ.
ﲑ ﺟﺎﻫ ٍﻞ ﻭﻧﺎ ٍ ﻭﺗ ﺒﻄﹸﻞﹸ ﺑﻪ ﺻﻼ ﹸﺓ ﻏ ِ
ﻉ ﺍﻟﺸﻤﺲِ ،ﻭﻣـﻦ ﻉ ﺍﻟﻔﺠ ِﺮ ﺍﻟﺜﺎﱐ ﺇﱃ ﻃﻠﻮ ِ ﺕ ﺍﻟﻨﻬ ِﻲ ﲬﺴﺔﹲ :ﻣﻦ ﻃﻠﻮ ِ ﻭﺃﻭﻗﺎ
ﻃﹸﻠﻮﻋِﻬﺎ ﺣﱴ ﺗـﺮﺗﻔ ﻊ ِﻗ ﻴ ﺪ ﺭﻣﺢ ،ﻭﻋﻨ ﺪ ﻗﻴﺎﻣِﻬﺎ ﺣﱴ ﺗﺰﻭﻝﹶ ،ﻭﻣﻦ ﺻﻼ ِﺓ ﺍﻟﻌﺼ ِﺮ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳﻜﺮﻩ ﻟﻺﻣﺎﻡ ﻗِﺮﺍﺀ ﹸﺓ ﺳﺠﺪ ٍﺓ ﰲ ﺻﻼ ِﺓ ﺳ ٍﺮ ﻭﺳﺠﻮﺩﻩ ﻓﻴﻬﺎ( ،ﻗـﺎﻝ ﰲ
ﺾ ﺃﺻﺤﺎﺑِﻨﺎ ﻳﻜﺮﻩ ﻟﻺﻣﺎ ِﻡ ﻗﺮﺍﺀ ﹸﺓ ﺍﻟﺴﺠﺪ ِﺓ ﰲ ﺻﻼ ِﺓ ﺍﻟﺴﺮ ،ﻓﺈ ﹾﻥ ﻗﺮﹶﺃ
ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻗﺎﻝ ﺑﻌ
ﱂ ﻳﺴﺠﺪﻭﺍ.
ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔ ﹶﺔ ﻷ ﱠﻥ ﻓﻴﻬﺎ ﺇﻳﻬﺎﻣﹰﺎ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻡ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﻻ ﻳﻜﺮﻩ ِﻟﻤﺎ ﺭﻭﻱ ﻋـﻦ
ﱯ ﺳﺠ ﺪ ﰲ ﺍﻟﻈﻬ ِﺮ ﰒ ﻗﺎ ﻡ ﻓﺮﻛ ﻊ ﻓﺮﺃﻯ ﺃﺻﺤﺎﺑــﻪ ﹶﺃﻧﻪ ﻗﺮﹶﺃ ﺳـﻮﺭ ﹶﺓ
ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﺃ ﱠﻥ ﺍﻟﻨ
ﱯ ﹶﺃ ﻭﻟﹶﻰ ﺍ .ﻫـ. ﺍﻟﺴﺠﺪ ِﺓ .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ) ،(١ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﺗﺒﺎ
ﻉ ﺳﻨ ِﺔ ﺍﻟﻨ
* ﻗﻮﻟـﻪ) :ﻭﻳﻠﺰ ﻡ ﺍﳌﺄﻣﻮ ﻡ ﻣﺘﺎﺑﻌﺘﻪ ﰲ ﻏِﻴﺮِﻫﺎ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻛﺬﻟﻚ ﻗـﺎﻝ
ﻉ ﺍ ﹸﳌ ﹾﻘﺘﻀِﻲ ﻟﻠﺴﺠﻮﺩ ،ﻗﺎﻝ
ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ﲟﺴﻨﻮ ٍﻥ ﻟﻺﻣﺎﻡِ ،ﻭﱂ ﻳﻮﺟ ﺪ ﺍﻻﺳﺘﻤﺎ
ﺠ ﺪ
ﺷﻴﺨﻨﺎ :ﻭﺍ َﻷ ﻭﻟﹶﻰ ﺍﻟﺴﺠﻮ ﺩ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ) :ﺇﻧﻤﺎ ﺟِ ﻌ ﹶﻞ ﺍﻹﻣﺎ ﻡ ﻟﻴ ﺆﺗ ﻢ ﺑﻪ ﻓـﺈﺫﺍ ﺳـ
ﺠﺪﻭﺍ() (٢ﺍ .ﻫـ.
ﻓﺎ ﺳ
) (١ﰲ ﺑﺎﺏ ﻗﺪﺭ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .١٨٦/١
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻄﻮﺡ ﻭﺍﳌﻨﱪ ﻭﺍﳋﺸﺐ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﻭﰲ ﺑﺎﺏ:ﺇﳕﺎ
ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ ،١٧٦ ،١٠٦/١ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﺋﺘﻤﺎﻡ ﺍﳌﺄﻣﻮﻡ ﺑﺎﻹﻣﺎﻡ ٣٠٨/١ﻭﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ
ﻣﺒﺎﺩﺭﺓ ﺍﻹﻣﺎﻡ ﺑﺎﻟﺘﻜﺒﲑ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .٣١١/١
٧٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺾ ﻓﻴﻬـﺎ ،ﻭﰲ ﺖ ﻓﻴﻪ ﺣﱴ ﺗﺘﻢ ،ﻭﳚﻮ ﺯ ﻗﻀﺎ ُﺀ ﺍﻟﻔـﺮﺍﺋ ِ ﺇﱃ ﻏﹸﺮﻭﺑِﻬﺎ ،ﻭﺇﺫﺍ ﺷﺮﻋ
) (
ﻑ ﻭﺇﻋﺎﺩ ﹸﺓ ﲨﺎﻋ ٍﺔ * ،ﻭﻳﺤﺮ ﻡ ﺗ ﹶﻄ ﻮﻉ ﺑﻐﲑِﻫﺎ
ﺕ ﺍﻟﺜﻼﺛ ِﺔ ﻓﻌ ﹸﻞ ﺭﻛﻌﱵ ﻃـﻮﺍ ٍ
ﺍﻷﻭﻗﺎ ِ
) (
ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺍﳋﻤﺴﺔ ،ﺣﱴ ﻣﺎ ﻟﻪ ﺳﺒﺐ * .
ـــــــــــــــــــــــــــــــــــ
ﻑ ﻭﺇﻋﺎﺩ ﹸﺓ ﲨﺎﻋـﺔ( ،ﻗـﺎﻝ ﰲ ﺕ ﺍﻟﺜﻼﺛ ِﺔ ﻓﻌ ﹸﻞ ﺭﻛﻌﱵ ﻃﻮﺍ ِ * ﻗﻮﻟـﻪ) :ﻭﰲ ﺍﻷﻭﻗﺎ ِ
ﻑ ﻭﺇﻋﺎﺩﺓ ﺍﳉﻤﺎﻋـﺔ ﺇﺫﺍ ﺃﻗﻴﻤـﺖ ﻭﻫـﻮ ﰲ ﺍﳌﻘﻨﻊ :ﻭﲡﻮ ﺯ ﺻﻼ ﹸﺓ ﺍﳉﻨﺎﺯ ِﺓ ﻭﺭﻛﻌﺘﺎ ﺍﻟﻄﻮﺍ ِ
ﺍﳌﺴﺠ ِﺪ ﺑﻌﺪ ﺍﻟﻔﺠ ِﺮ ﻭﺍﻟﻌﺼﺮِ ،ﻭﻫﻞ ﳚﻮﺯ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻴﺔ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ.
ﲔ ﰲ ﺍﻟﺼﻼِﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯِﺓ ﺑﻌﺪ ﺍﻟﻌﺼ ِﺮ ﻭﺍﻟﺼﺒﺢِ ،ﻓﺄﻣﺎ ﺍﻟﺼﻼﹸﺓ ﻉ ﺍﳌﺴﻠﻤ ﻗﺎﻝ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ :ﺇﲨﺎ
ﺕ ﺍﻟﺜﻼﺛ ِﺔ ﺍﻟﱵ ﰲ ﺣﺪﻳﺚ ﻋ ﹾﻘﺒ ﹶﺔ) (١ﻓﻼ ﳚﻮﺯ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜـﺒﲑ :ﻭﲡـﻮ ﺯ ﻋﻠﻴﻬﺎ ﰲ ﺍﻷﻭﻗﺎ ِ
ﻑ ﺑﻌﺪﻩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ ،ﻭﻫﻞ ﳚﻮﺯ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻴﺔ؟ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﳚﻮﺯ؛ ﺭﻛﻌﺘﺎ ﺍﻟﻄﻮﺍ ِ
ﺖ ﻭﺻﻠﱠﻰ ﺃﻳ ﹶﺔ ﺳﺎﻋ ٍﺔ ﺷﺎ َﺀ ﻣﻦ ﻟﻘﻮﻟـﻪ ) :ﻳﺎ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ ﻻ ﲤﻨﻌﻮﺍ ﺃﺣﺪﹰﺍ ﻃﺎﻑ ﻫﺬﺍ ﺍﻟﺒﻴ
ﺚ ﻋ ﹾﻘﺒﺔ.
ﺐ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﰊ ﹶﺛ ﻮﺭٍ ،ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ :ﻻ ﳚﻮ ﺯ ﳊﺪﻳ ِﻟﻴ ٍﻞ ﺃﻭ ﺎ ٍﺭ( ،ﻭﻫﻮ ﻣﺬﻫ
ﺕ ﺣﱴ ﻣﺎ ﻟﻪ ﺳﺒﺐ (ﻗـﺎﻝ ﰲ ﺤﺮﻡ ﺗﻄﻮﻉ ﺑﻐﲑﻫﺎ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻷﻭﻗﺎ ِ * ﻗﻮﻟـﻪ) :ﻭﻳ
ﺕ ﺍﳋﻤﺴ ِﺔ ﺇﻻ ﻣﺎ ﻟـﻪ ﺳـﺒﺐ، ﻉ ﺑﻐﲑﻫﺎ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻭﻗﺎ ِ ﺍﳌﻘﻨﻊ :ﻭﻻ ﳚﻮ ﺯ ﺍﻟﺘﻄﻮ
ﺴﻨ ِﺔ ﺍﻟﺮﺍﺗﺒﺔ ،ﻓﺈﻬﻧـﺎ ﻋﻠـﻰ ﻛﺘﺤﻴ ِﺔ ﺍﳌﺴﺠﺪِ ،ﻭﺳﺠﻮ ِﺩ ﺍﻟﺘﻼﻭﺓِ ،ﻭﺻﻼ ِﺓ ﺍﻟﻜﺴﻮﻑِ ،ﻭﻗﻀﺎ ِﺀ ﺍﻟ
ﻉﷲ ﰲ ﺍﻟﻮﺗﺮ ﺃﻧﻪ ﻳﻔﻌ ﹸﻞ ﺑﻌﺪ ﻃﻠﻮ ِ ﺹ ﻋﻦ ﺃﲪ ﺪ ﺭﲪ ﻪ ﺍ ُ ﺭﻭﺍﻳﺘﲔ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺍﳌﻨﺼﻮ
ﺚ) :ﻣﻦ ﻧﺎ ﻡ ﻋﻦ ﺍﻟﻮﺗ ِﺮ ﹶﻓﻠﹾﻴﺼﻠﱢﻪ ﺇﺫﺍ ﺃﺻﺒﺢ( ،ﻓﺄﻣﺎ ﺳـﺠﻮ ﺩ ﺍﻟـﺘﻼﻭﺓ ﺍﻟﻔﺠ ِﺮ ﻗﺒ ﹶﻞ ﺍﻟﺼﻼ ِﺓ ﳊﺪﻳ ِ
ﺐ ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﻓﻌﻠﹸﻬﺎ ﰲ ﺷـﻲ ٍﺀ ﻣـﻦ ﻑ ﻭﲢﻴ ﹸﺔ ﺍﳌﺴﺠ ِﺪ ﻓﺎﳌﺸﻬﻮ ﺭ ﰲ ﺍﳌﺬﻫ ِ ﻭﺻﻼ ﹸﺓ ﺍﻟﻜﺴﻮ ِ
ﺚ ﻋ ﹾﻘﺒﺔ،
ﺕ ﺍﻟﺜﻼﺛ ِﺔ ﺍﳌﺬﻛﻮﺭ ِﺓ ﰲ ﺣﺪﻳ ِ ﺕ ﺍﻟﻨﻬﻲِ ،ﻭﻛﺬﻟﻚ ﻗﻀﺎ ُﺀ ﺍﻟﺴﻨ ِﻦ ﺍﻟﺮﺍﺗﺒ ِﺔ ﰲ ﺍﻷﻭﻗﺎ ِ ﺃﹶﻭﻗﺎ ِ
ﺲ ﺇﱃ ﺯﻭﺍﻟِﻬﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔِ، ﻉ ﺍﻟﺸﻤ ِ ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻧ ﻬ ﻲ ﺑﻌ ﺪ ﻃﻠﻮ ِ
ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺗ ﹾﻘﻀﻰ ﺍﻟﺴﻨ ﻦ ﺍﻟﺮﺍﺗﺒﺔﹸ ،ﻭﻳﻔﻌ ﹸﻞ ﻣﺎ ﻟ ﻪ ﺳﺒﺐ ،ﻭﻳﻔﻌ ﹸﻞ ﻣﺎ ﻟـﻪ ﺳـﺒﺐ ﰲ
ﺕ ﺍﻟﻨﻬﻲِ ،ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﺍﺧﺘﻴﺎ ﺭ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺃﺻﺤﺎﺑِﻨﺎ ﻭﻏﲑِﻫﻢ. ﺃﻭﻗﺎ ِ
) (١ﺣﺪﻳﺚ ﻋﺒﻘﺔ "ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻨﻬﺎﻧﺎ ﺃﻥ ﻧﺼﻠﹼﻲ ﻓﻴﻬ ﻦ ﻭﺃﻥ ﻧ ﹾﻘﺒ ﺮ ﻓﻴﻬﻦ ﻣﻮﺗﺎﻧﺎ" ﺍﱁ.
ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﻬﻧﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ
،٥٦٩ ،٥٦٨/١ﻭﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﺪﻓﻦ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻋﻨﺪ ﻏﺮﻭﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
.١٨٥/٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٧٤
ﺑـﺎﺏ ﺻـﻼﺓ ﺍﳉﻤـﺎﻋـﺔ
) (
ﺕ ﺍﳋﻤﺲ ،ﻻ ﺷـﺮﻁﹲ ،ﻭﻟـﻪ ﻓﻌﻠـﻬﺎ ﰲ ﺑﻴﺘـﻪ * ، ﺗﻠﺰﻡ ﺍﻟﺮﺟﺎﻝ ﻟﻠﺼﻠﻮﺍ ِ
ﻭﺗﺴﺘﺤﺐ ﺻﻼ ﹸﺓ ﺃﻫ ِﻞ ﺍﻟﱠﺜ ﻐ ِﺮ ﰲ ﻣﺴﺠ ٍﺪ ﻭﺍﺣﺪٍ ،ﻭﺍﻷﻓﻀ ﹸﻞ ﻟﻐﻴِﺮﻫﻢ ﰲ ﺍﳌﺴـﺠ ِﺪ
ﺍﻟﺬﻱ ﻻ ﺗﻘﺎ ﻡ ﻓﻴﻪ ﺍﳉﻤﺎﻋ ﹸﺔ ﺇﻻ ﲝﻀﻮﺭِﻩ ،ﰒ ﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﲨﺎﻋﺔﹰ ،ﺛـﻢ ﺍﳌﺴﺠ ﺪ
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ) :ﻭﻟـﻪ ﻓﻌﻠﹸﻬﺎ ﰲ ﺑﻴﺘﻪ( ﺃﻱ ﲨﺎﻋ ﹰﺔ ﰲ ﺑﻌ ِ
ﺾ ﺍﻷﺣﻴﺎﻥِ ،ﻭﻋﻨﻪ ﺃ ﱠﻥ ﺣﻀـﻮ ﺭ *
ﺐ ﻣﻨﻪ؛ ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ) :ﻻ ﺻـﻼﺓ ﳉـﺎﺭ
ﺐ ﻋﻠﻰ ﺍﻟﻘﺮﻳ ِ
ﺍﳌﺴﺠ ِﺪ ﻭﺍﺟ
ﺍﳌﺴﺠﺪ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ( ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﺃﺗﻰ ﺍﻟﻨ
ﱯ ﺭﺟ ﹲﻞ ﺃﻋﻤﻰ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ
ﺺ
ﺼﱢﻠ ﻲ ﰲ ﺑﻴﺘ ِﻪ ﻓﺮ ﺧ
ﺺ ﻟـﻪ ﺃﻥ ﻳ
ﷲ ﻟﻴﺲ ﱄ ﻗﺎﺋ ﺪ ﻳﻘﻮﺩﱐ ﺇﱃ ﺍﳌﺴﺠ ِﺪ ﻓﺴﺄﹶﻟﻪ ﺃﻥ ﻳﺮ ﺧ
ﺍِ
ﺐ(
ﻟـﻪ .ﻓﻠﻤﺎ ﻭﻟﱠﻰ ﺩﻋﺎﻩ ﻓﻘﺎﻝ) :ﺃﺗﺴﻤ ﻊ ﺍﻟﻨﺪﺍ َﺀ ﺑﺎﻟﺼﻼﺓ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻓﻐﲑﻩ ﻓﹶﺄ ِﺟ
ﺭﻭﺍﻩ ﻣﺴﻠﻢ) .(١ﻭﺇﺫﺍ ﱂ ﻳ ﺮ ﺧ
ﺺ ﻟﻸﻋﻤﻰ ﺍﻟﺬﻱ ﻻ ﻗﺎﺋ ﺪ ﻟـﻪ ﻓﻐـﲑﻩ ﹶﺃ ﻭﻟﹶـﻰ .ﻗـﺎﻝ ﰲ
ﻁ ﻟﻠﺼﻼ ِﺓ ﺍﳌﻜﺘﻮﺑﺔِ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻟﻮ ﱂ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳉﻤﺎﻋ ﹸﺔ ﺷﺮ ﹲ
ﻚ ﻏﲑِﻩ ﹶﻓ ﻌ ﹶﻞ .ﻓﺈﺫﺍ ﺻﻠﱠﻰ ﻭﺣﺪﻩ ﻟﻐـ ِﲑ ﻋـﺬ ٍﺭ ﱂ ﺗﺼـ ﺢ
ﺸِﻴ ِﻪ ﰲ ِﻣ ﹾﻠ ِ
ﺏ ﺇﻻ ﲟ
ﳝﻜ ﻦ ﺍﻟﺬﻫﺎ
ﺹ ﻋـﻦ
ﺻﻼﺗﻪ .ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍ ِﳌﺼﺮﻳ ِﺔ :ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻫﻲ ﻭﺍﺟﺒ ﹲﺔ ﻋﻠﻰ ﺍﻷﻋﻴﺎ ِﻥ ﻭﻫﻮ ﺍﳌﻨﺼﻮ
ﻒ ﻭﻓﻘﻬﺎ ِﺀ ﺍﳊﺪﻳﺚ ،ﻓﻬﺆﻻ ِﺀ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﺻﻠﱠﻰ ﻣﻨﻔـﺮﺩﺍ
ﺴﹶﻠ ِ
ﺃﲪ ﺪ ﻭﻏﲑِﻩ ﻣﻦ ﺃﺋﻤ ِﺔ ﺍﻟ
ﻟﻐﲑ ﻋﺬﺭ ﻫﻞ ﺗﺼ ﺢ ﺻﻼﺗﻪ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ :ﺃﺣﺪﳘﺎ ﻻ ﺗﺼﺢ ،ﻭ ﻫﻮ ﻗﻮﻝ ﻃﺎﺋﻔـ ٍﺔ ﻣـﻦ
ﺏ ﺃﲪ ﺪ )ﻭﺍﻟﺜﺎﱐ( ﺗﺼ ﺢ ﻣﻊ ﺇﲦﻪ ﺑﺎﻟﺘ ﺮﻙِ ،ﻭﻫﻮ ﺍﳌﺄﺛﻮ ﺭ ﻋﻦ ﺃﲪ ﺪ ﻭﻗﻮﻝ ﺃﻛﺜ ِﺮ
ﻗﺪﻣﺎ ِﺀ ﺃﺻﺤﺎ ِ
ﺃﺻﺤﺎﺑِﻪ.
) (١ﰲ ﺑﺎﺏ ﳚﺐ ﺇﺗﻴﺎﻥ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻣﻦ ﲰﻊ ﺍﻟﻨﺪﺍﺀ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ .٤٥٢/١
٧٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﺐ ﺍﻟﻌﺘﻴﻖ ،ﻭﺃﺑﻌ ﺪ ﺃﻭﱃ ﻣﻦ ﹶﺃﻗﹾﺮﺏ * ،ﻭﻳ
ﺤﺮﻡ ﺃ ﹾﻥ ﻳ ﺆ ﻡ ﰲ ﻣﺴﺠ ٍﺪ ﻗﺒﻞ ِﺇﻣﺎ ِﻣ ِﻪ ﺍﻟﺮﺍﺗ ِ
) (
ﺏ*، ﺇﻻ ﺑﺈﺫﻧِﻪ ﺃﻭ ﻋﺬﺭﻩ ،ﻭﻣﻦ ﺻﻠﱠﻰ ﰒ ﺃﹸﻗﻴ ﻢ ﻓﺮﺽ ﺳ ﻦ ﻟﻪ ﹶﺃ ﹾﻥ ﻳﻌﻴﺪﻫﺎ ،ﺇﻻ ﺍﳌﻐـﺮ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺃﺑﻌ ﺪ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﹶﺃﻗﹾﺮﺏ( .ﻗﺎﻝ ﰲ ﺍﳌﹸﻘﻨﻊ :ﻭﻫﻞ ﺍ َﻷﻭﱃ ﹶﻗ
ﺼﺪ ﺍﻷﺑﻌـ ِﺪ ﺃﻭ
ﱯ
ﻀﻞﹸ ﻟﻘﻮ ِﻝ ﺍﻟﻨ
ﺼﺪ ﺍ َﻷﺑ ﻌ ِﺪ ﹶﺃ ﹾﻓ
ﺍﻷﻗﺮﺏِ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ) :ﺇﺣﺪﺍﳘﺎ( ﹶﻗ
) ﺃﻋﻈ ﻢ ﺍﻟﻨﺎﺱ ﺃﺟﺮﹰﺍ ﰲ ﺍﻟﺼﻼ ِﺓ ﹶﺃﺑ ﻌ ﺪﻫ ﻢ ﹶﻓﹶﺄﺑ ﻌﺪﻫ ﻢ ﻣ ﻤﺸـﻰ()) (١ﻭﺍﻟﺜﺎﻧﻴـﺔ( ﹶﻗﺼـ ﺪ
ﺍ َﻷﻗﹾﺮﺏِ ،ﻷ ﱠﻥ ﻟـﻪ ﺟِﻮﺍﺭﹰﺍ ﻓﻜﺎ ﹶﻥ ﺃﺣ ﻖ ﺑﺼﻼﺗِﻪ ،ﻭﻟﻘﻮﻟـﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻻ ﺻﻼ ﹶﺓ ﳉﺎ ِﺭ
ﺕ ﺍﳌﺴﺠ ِﺪ ﺇﻻ ﰲ ﺍﳌﺴﺠ ِﺪ() (٢ﺍ.ﻫـ .ﻗﻠﺖ :ﳜﺘﻠﻒ ﺫﻟﻚ ﺑﺎﺧﺘﻼ ِ
ﻑ ﺍﳌﻘﺎﺻـ ِﺪ ﻭﺍﻟﻨﻴـﺎ ِ
ﱀ ﻭﺍﳌﻔﺎﺳ ِﺪ.
ﻭﺍﳌﺼﺎ ِ
ﺏ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ:
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺻﻠﱠﻰ ﰒ ﺃﹸﻗﻴ ﻢ ﻓﺮﺽ ﺳ ﻦ ﺃﻥ ﻳﻌﻴﺪﻫﺎ ﺇﻻ ﺍﳌﻐﺮ
ﺏ
ﺏ ﻓﻔـﻲ ﺍﺳـﺘﺤﺒﺎ ِ
ﻭﻋﻨﻪ ﻳﻌﻴﺪﻫﺎ ﻭﻳﺸﻔﻌﻬﺎ ﺑﺮﺍﺑﻌﺔ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻓﺄﻣﺎ ﺍﳌﻐﺮ
ﺤﺐ ،ﺣﻜﺎﻫﺎ
ﺕ )ﻭﺍﻟﺜﺎﱐ( :ﻻ ﻳﺴﺘ
ﺇﻋﺎﺩﺗِﻬﺎ ﺭﻭﺍﻳﺘﺎﻥ )ﺇﺣﺪﺍﳘﺎ( :ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺳﺎﺋ ِﺮ ﺍﻟﺼﻠﻮﺍ ِ
ﺐ ﺷ ﹾﻔﻌﻬﺎ ﺑﺮﺍﺑﻌﺔ،
ﻉ ﻻ ﻳﻜــﻮ ﹸﻥ ﺑﻮﺗﺮ .ﻓــﺈﻥ ﻗﻠﻨﺎ :ﺗﺴﺘﺤ
ﳋﻄﱠﺎﺏِ؛ ﻷ ﱠﻥ ﺍﻟﺘﻄﻮ
ﺃﺑﻮ ﺍ ﹶ
ﻕ .ﻭﻋﻦ ﺣ ﹶﺬﻳﻔﹶـﺔ
ﻱ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺇﺳﺤﺎ
ﺺ ﻋﻠﻴﻪ ﺃﲪ ﺪ ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﺳﻮ ﺩ ﺑ ﻦ ﻳﺰﻳﺪ ﻭﺍﻟﺰﻫﺮ
ﻧ
ﺏ ﻭﻛﺎﻥ ﻗﺪ ﺻﻼﻫ ﻦ ﰲ ﲨﺎﻋﺔ .ﺭﻭﺍﻩ ﺍ َﻷﺛﹾﺮﻡ.
ﺃﻧﻪ ﺃﻋﺎ ﺩ ﺍﻟﻈﻬ ﺮ ﻭﺍﳌﻐﺮ
) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﳌﺸﻲ ﺇﱃ ﺍﻟﺼﻼﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ٢٦١/٢ﺑﺮﻗﻢ )،(٥٥٢
ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺑﺎﺏ ﺍﻷﺑﻌﺪ ﻓﺎﻷﺑﻌﺪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺃﻋﻈــﻢ ﺃﺟـــﺮﺍﹰ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴــﺎﺟﺪ
ﻭﺍﳉﻤﺎﻋـﺎﺕ ٢٥٧/١ﺑﺮﻗﻢ ).(٧٨٢
) (٢ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻛﻤﺎ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﺹ ،٤٦٧ﻭﻛﺬﺍ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﱐ ،٢٥١/٢ﻭﻗﺎﻝ ﺍﺑﻦ
ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ :ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻗﻮﻝ ﻋﻠ ﻲ ﻧﻔﺴﻪ ﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﰲ )ﺳﻨﻨﻪ( ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻜﻤﺎﻝ
ﻭﺍﻟﻔﻀﻴﻠﺔ ﻓﺈ ﱠﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﻴﺔ ﺩﺍﱠﻟ ﹲﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ ﺻﺤﻴﺤﺔ ﺟﺎﺋﺰﺓ ،ﺍﳌﻐﲏ ٩/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٧٦
) (
ﻱ ﻣﻜ ﹶﺔ ﻭﺍﳌﺪﻳﻨﺔ * :ﹶﻓﻴ ﹾﻘﻄﹶﻌﻬﺎ ،ﻭﻣـ ﻦ ﺠ ﺪ ﺴِ
ﲑ ﻣ ﻭﻻ ﺗﻜﺮﻩ ﺇﻋﺎﺩ ﹸﺓ ﺍﳉﻤﺎﻋ ِﺔ ﰲ ﻏ ِ
ﹶﻛﺒﺮ ﻗﺒ ﹶﻞ ﺳﻼ ِﻡ ﺇﻣﺎﻣ ِﻪ ﳊ ﻖ ﺍﳉﻤﺎﻋ ﹶﺔ.
ﻭﺇﺫﺍ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻓﻼ ﺻﻼﺓ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ ،ﻓﺈ ﹾﻥ ﻛﺎﻥ ﰲ ﻧﺎﻓﻠ ٍﺔ ﺃﲤﱠﻬﺎ ،ﺇﻻ ﺃ ﹾﻥ
ﺤ ﻖ ﺍﳉﻤﺎﻋﺔﹶ ،ﻭﺇﻥ ﻼ ِﻡ ﺇِﻣﺎ ِﻣ ِﺔ ﹶﻟ ِ
ﺕ ﺍﳉﻤﺎﻋ ِﺔ ﹶﻓﻴ ﹾﻘ ﹶﻄ ﻌﻬﺎ ،ﻭﻣﻦ ﻛﺒ ﺮ ﱠﻗ ﺒ ﹶﻞ ﺳ ﹶﺨﺸﻰ ﻓﹶﻮﺍ ﻳ
ﳊﻘﻪ ﺭﺍﻛﻌﹰﺎ ﺩﺧ ﹶﻞ ﻣﻌﻪ ﰲ ﺍﻟﺮﻛﻌﺔ ﻭﺃﺟﺰﹶﺃﺗﻪ ﺍﻟﺘﺤﺮﳝـﺔﹸ ،ﻭﻻ ﻗــﺮﺍﺀ ﹶﺓ ﻋﻠـﻰ
ﺐ ﰲ ﺇﺳﺮﺍ ِﺭ ﺇﻣﺎ ِﻣ ِﻪ ﻭﺳﻜﻮﺗِﻪ)*( ،ﻭﺇﺫﺍ ﱂ ﻳﺴـ ﻤﻌﻪ ِﻟﺒﻌـ ٍﺪ ﻻ ﻣـﺄﻣﻮﻡٍ ،ﻭﺗﺴﺘﺤ
ﺢ ﻭﻳﺘﻌﻮ ﹸﺫ ﻓﻴﻤﺎ ﻳﺠﻬ ﺮ ﻓﻴﻪ ﺇﻣﺎﻣﻪ .
) *( ِﻟ ﹶﻄ ﺮﺵٍ ،ﻭﻳﺴﺘﻔﺘ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﻜﺮﻩ ﺇﻋﺎﺩﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﻏﲑ ﻣﺴﺠﺪﻱ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ( .ﻗـﺎﻝ ﰲ
ﱯ ﻭﺍﳌﺴﺠ ِﺪ ﺍﻷﻗﺼـﻰ، ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻓﺄﻣﺎ ﺇﻋﺎﺩﺗﻬﺎ ﰲ ﺍﳌﺴﺠ ِﺪ ﺍﳊﺮﺍ ِﻡ ﻭﻣﺴﺠ ِﺪ ﺍﻟﻨ
ﺱ ﰲ ﺣﻀﻮ ِﺭ ﺍﳉﻤﺎﻋـ ِﺔ ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺃﲪ ﺪ ﻛﺮﺍﻫﺘﻪ ،ﻭﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻨﺎ ،ﻟﺌﻼ ﻳﺘﻮﺍﻧﻰ ﺍﻟﻨﺎ
ﺐ ﻓﻴﻬﺎ ﺇﺫﺍ ﺃﻣﻜﻨﺘﻬﻢ ﺍﻟﺼﻼ ﹸﺓ ﰲ ﺍﳉﻤﺎﻋ ِﺔ ﻣﻊ ﻏﲑِﻩ ،ﻭﻇﺎﻫ ﺮ ﺧ ِﱪ ﺃﰊ ﺳﻌﻴ ٍﺪ ﻣﻊ ﺍﻹﻣﺎ ِﻡ ﺍﻟﺮﺍﺗ ِ
ﻭﺃﰊ ﺃﹸﻣﺎﻣ ﹶﺔ ﺃﻧﻪ ﻻ ﻳ ﹾﻜ ﺮﻩ ،ﻷ ﱠﻥ ﺍﻟﻈﺎﻫ ﺮ ﺃ ﱠﻥ ﺫﻟﻚ ﻛﺎ ﹶﻥ ﰲ ﻣﺴﺠ ِﺪ ﺍﻟـﻨﱯ ﻭﻷﻥ ﺍﳌﻌـﲎ
ﻳﻘﺘﻀﻴﻪ ،ﻷﻥ ﺣﺼﻮ ﹶﻝ ﻓﻀﻴﻠ ِﺔ ﺍﳉﻤﺎﻋ ِﺔ ﻓﻴﻬﺎ ﻛﺤﺼﻮﳍﺎ ﰲ ﻏﲑِﻫﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﺍﻧﺘﻬﻰ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻌﻴ ﺪ ﺍﻟﺼﻼ ﹶﺓ ﻣ ﻦ ﺑﺎﳌﺴﺠ ِﺪ ﻭﻏﲑﻩ ﺑﻼ ﺳﺒﺐ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻗﺮﺍﺀ ﹶﺓ ﻋﻠﻰ ﻣﺄﻣﻮﻡٍ ،ﻭﻳﺴﺘﺤﺐ ﰲ ﺇﺳﺮﺍﺭ ِﺇﻣﺎﻣ ِﻪ ﻭﺳﻜﻮﺗ ِﻪ( .ﻗﺎﻝ ﺃﺑﻮ
ﺳﻠﻤ ﹶﺔ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﺮﲪ ِﻦ :ﻟﻺﻣﺎﻡ ﺳﻜﺘﺘﺎ ِﻥ ﻓﺎﻏﺘﻨ ﻢ ﻓﻴﻬﻤﺎ ﺍﻟﻘﺮﺍﺀ ﹶﺓ ﺑﻔﺎﲢ ِﺔ ﺍﻟﻜﺘﺎﺏِ ،ﺇﺫﺍ ﺩﺧ ﹶﻞ ﰲ
ﲔ :ﺇﺫﺍ ﻗﺎﻝ ﻏﲑ ﺍﻟﺼﻼ ِﺓ ﻭﺇﺫﺍ ﻗﺎﻝ ﻭﻻ ﺍﻟﻀﺎﻟﱢﲔ ،ﻭﻗﺎﻝ ﻋﺮﻭﺓ :ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻏﺘﻨﻢ ﻣﻦ ﺍﻹﻣﺎ ِﻡ ﺍﺛﻨﺘ ِ
ﺏ ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﱢﲔ ﻓﺄﻗﺮﹸﺃ ﻋﻨﺪﻫﺎ ،ﻭﺣﲔ ﳜﺘﻢ ﺍﻟﺴﻮﺭ ﹶﺓ ﻓﺎﻗﺮﹸﺃ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﺮﻛ ﻊ .ﻭﻋﻦ ﺍﳌﻐﻀﻮ ِ
ﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺀ ﹸﺓ ﻓﻠﻤـﺎ ﺢ ﹶﻓﹶﺜﻘﹸ ﹶﻠ
ﺖ ﻗﺎﻝ :ﺻﻠﱠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺼﺒ ﻋﺒﺎ ﺩ ﹶﺓ ﺑﻦ ﺍﻟﺼﺎﻣ ِ
ﻑ ﻗﺎﻝ :ﺇﱐ ﺃﺭﺍﻛﹸﻢ ﺗﻘﺮﺃﻭ ﹶﻥ ﻭﺭﺍ َﺀ ﺇﻣﺎﻣِﻜﻢ ،ﻗﺎﻝ :ﻗﻠﻨﺎ :ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺇﻱ ﻭﺍﷲ، ﺍﻧﺼﺮ
ﻗﺎﻝ :ﻻ ﺗﻔﻌﻠﻮﺍ ﺇﻻ ﺑﺄ ﻡ ﺍﻟﻘﺮﺁ ِﻥ ﻓﺈﻧـﻪ ﻻ ﺻﻼ ﹶﺓ ﳌـﻦ ﱂ ﻳﻘﺮﹾﺃ ﺎ) .(١ﺭﻭﺍ ﻩ ﺃﺑﻮ ﺩﺍﻭﺩ=.
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﻣﻦ ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺗــﻪ ﺑﻔﺎﲢــﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻛﺘــﺎﺏ ﺍﻟﺼﻼﺓ
٤٤/٣ﺑﺮﻗــﻢ ) ،(٨٠٨ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ،ﻣﻦ ﺃﺑــﻮﺍﺏ ﺍﻟﺼﻼﺓ
١١٦/٢ﺑــﺮﻗـﻢ ).(٣١١
٧٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﰐ ﺑﻪ ﺑﻌﺪﻩ ،ﻓـﺈ ﹾﻥ ﱂ ﻭﻣﻦ ﺭﻛ ﻊ ﺃﻭ ﺳﺠ ﺪ ﻗﺒ ﹶﻞ ﺇﻣﺎﻣِﻪ * ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺟ ﻊ ﻟﻴﺄ ﹶ
ﻳ ﹾﻔﻌ ﹾﻞ ﻋﻤﺪﹰﺍ ﺑ ﹶﻄ ﹶﻠﺖ ،ﻭﺇﻥ ﺭﻛ ﻊ ﻭﺭﻓﻊ ﻗﺒﻞ ﺭﻛﻮﻉ ﺇﻣﺎﻣﻪ ﻋﺎﳌﹰﺎ ﻋﻤﺪﹰﺍ ﺑ ﹶﻄ ﹶﻠﺖ ،ﻭﺇﻥ
ﻼ ﺃﻭ ﻧﺎﺳﻴﹰﺎ ﺑﻄﻠﺖ ﺍﻟﺮﻛﻌ ﹸﺔ ﻓﻘﻂ ،ﻭﺇﻥ ﺭﻛ ﻊ ﻭﺭﻓ ﻊ ﻗﺒـﻞ ﺭﻛﻮﻋـ ِﻪ ﰒ ﻛﺎﻥ ﺟﺎﻫ ﹰ
ﺖ ﺇﻻ ﺍﳉﺎﻫ ﹶﻞ ﻭﺍﻟﻨﺎﺳﻲ ،ﻭﻳﺼﻠﱢﻲ ﺗﻠﻚ ﺍﻟﺮﻛﻌ ﹶﺔ ﻗﻀﺎ ًﺀ. ﺳﺠ ﺪ ﻗﺒ ﹶﻞ ﺭ ﹾﻓ ِﻌ ِﻪ ﺑﻄﻠ
ﻒ ﻣﻊ ﺍﻹﲤﺎ ِﻡ ﻭﺗﻄﻮﻳ ِﻞ ﺍﻟﺮﻛﻌ ِﺔ ﺍﻷﻭﱃ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔِ، ﻭﻳﺴ ﻦ ﻟﻺﻣﺎﻡ ﺍﻟﺘﺨﻔﻴ
ﺸ ﻖ ﻋﻠﻰ ﻣﺄﻣﻮﻡٍ ،ﻭﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﺖ ﺍﳌـﺮﺃ ﹸﺓ ﺇﱃ ﺐ ﺍﻧـﺘﻈﺎ ﺭ ﺩﺍﺧ ٍﻞ ﺇﻥ ﱂ ﻳ ﻭﻳﺴﺘﺤ
ﺍﳌﺴﺠ ِﺪ ﻛﹸ ِﺮ ﻩ ﻣ ﻨﻌﻬﺎ ،ﻭﺑﻴﺘﻬﺎ ﺧﲑ ﳍﺎ.
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻗﺮﺍﺀ ِﺓ ﺍﻟﻔﺎﲢـ ِﺔ ﺳـﻜﹾﺘ ﹰﺔ
ﺖ ﺍﻹﻣﺎ ﻡ ﻋ ِﻘ
ﺐ ﺃﻥ ﻳﺴﻜ ﻱ .ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ :ﻳﺴﺘﺤ =ﻭﺍﻟﺘﺮﻣﺬ
ﻳﺴﺘﺮﻳ ﺢ ﻓﻴﻬﺎ ﻭﻳﻘﺮﹸﺃ ﻓﻴﻬﺎ ﻣ ﻦ ﺧ ﹾﻠﻔﹶﻪ ﺍﻟﻔﺎﲢ ﹶﺔ ﻟﺌﻼ ﻳﻨﺎﺯﻋﻮﻩ ﻓﻴﻬﺎ.
ﻗﻮﻟـﻪ) :ﻭﻣ ﻦ ﺭﻛ ﻊ ﺃﻭ ﺳﺠ ﺪ ﻗﺒﻞ ﺇﻣﺎﻣِﻪ( ،ﺇﱁ ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ) :ﻣﺴﺄﻟﺔ( *
ﻓﺈ ﹾﻥ ﺭﻛ ﻊ ﺃﻭ ﺭﻓ ﻊ ﻗﺒ ﹶﻞ ﺭﻛﻮﻉ ﺇﻣﺎﻣِﻪ ﻋﺎﳌﹰﺎ ﻋﻤﺪﹰﺍ ﻓﻬﻞ ﺗﺒﻄﻞ ﺻـﻼﺗﻪ؟ ﻋﻠـﻰ ﻭﺟﻬـﲔ:
)ﺃﺣﺪﳘﺎ( :ﺗﺒﻄﹸﻞ ﻟﻠﻨﻬ ِﻲ ﻭﺍﻟﺜﺎﱐ :ﻻ ﺗﺒﻄﻞﹸ؛ ﻷﻧﻪ ﺳﺒﻘﻪ ﺑﺮﻛ ٍﻦ ﻭﺍﺣ ٍﺪ ﻓﻬﻲ ﻛﺎﻟﱵ ﻗﺒﻠﹶﻬﺎ.
ﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﺗﺒﻄﻞ ﺍﻟﺼﻼ ﹸﺓ ﺑﺎﻟﺴﺒ ِﻖ ﺑﺄﻱ ﺭﻛ ٍﻦ ﻣﻦ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻘﻴﻞ :ﺍﺧﺘﻠ
ﺍﻷﺭﻛﺎﻥ ،ﺭﻛﻮﻋﹰﺎ ﻛﺎﻥ ﺃﻭ ﺳﺠﻮﺩﹰﺍ ﺃﻭ ﻗﻴﺎﻣﹰﺎ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﺴـﺒ ﻖ ﺍﳌﹸﺒﻄِـ ﹸﻞ ﳐـﺘﺺﱞ
ﺺ ﺑﻄﻼ ﹸﻥ
ﺕ ﺑﻔﻮﺍﺗِﻪ ،ﻓﺠﺎﺯ ﺃﻥ ﻳﺨﺘ
ﺑﺎﻟﺮﻛﻮﻉ ،ﻷﻧﻪ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﻪ ﺇﺩﺭﺍ ﻙ ﺍﻟﺮﻛﻌ ِﺔ ﻭﺗﻔﻮ
ﻼ ﺃﻭ ﻧﺎﺳﻴﹰﺎ ﱂ ﺗﺒﻄ ﹾﻞ ﺻﻼﺗﻪ ﻟﻘﻮﻝ ﺭﺳـﻮﻝ ﺍﷲ : ﺴﺒ ِﻖ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﻫ ﹰﺍﻟﺼﻼﺓ ﺑﺎﻟ
)ﻋﻔﻲ ﻷُﻣﱵ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ" ﻭﻫﻞ ﺗﺒﻄﻞ ﺍﻟﺮﻛﻌﺔ؟ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ) :ﺇﺣﺪﺍﳘﺎ( :ﺗﺒ ﹸﻄﻞﹸ،
ﻉ ﺃﺷﺒﻪ ﻣﺎ ﻟﹶﻮ ﱂ ﻳﺪﺭﻛﹾﻪ) ،ﻭﺍﻷﺧﺮﻯ( :ﻻ ﺗﺒﻄﻞ ﻟﻠﺨﱪ، ﻷﻧﻪ ﻻ ﻳ ﹾﻘﺘﺪِﻱ ﺑﺈﻣﺎﻣ ِﻪ ﰲ ﺍﻟﺮﻛﻮ ِ
ﺖ ﺻﻼﺗ ﻪ ﺇﻥ ﻛﺎﻥ ﻉ ﺇﻣﺎﻣ ِﻪ ﻓﻠﻤﺎ ﺭﻛ ﻊ ﺍﻹﻣﺎ ﻡ ﺳﺠ ﺪ ﻗﺒ ﹶﻞ ﺭﻓﹾﻌ ِﻪ ﺑ ﹶﻄﹶﻠ
ﻓﺄﻣﺎ ﺇﻥ ﺭﻛﻊ ﻗﺒﻞ ﺭﻛﻮ ِ
ﻼ ﺃﻭ ﻧﺎﺳـﻴﹰﺎ ﱂ ﺗﺒﻄﹸـ ْﹾﻞ ﻋﻤﺪﺍﹰ ،ﻷﻧﻪ ﱂ ﻳﻘﺘﺪ ﺑﺈﻣﺎﻣﻪ ﰲ ﺃﻛﺜﺮ ﺍﻟﺮﻛﻌﺔ ،ﻭﺇﻥ ﹶﻓﻌﻠـﻪ ﺟـﺎﻫ ﹰ
ﻟﻠﺤﺪﻳﺚ ،ﻭﱂ ﻳﻌﺘ ﺪ ﺑﺘﻠﻚ ﺍﻟﺮﻛﻌ ِﺔ ﻟﻌﺪﻡ ﺍﻗﺘﺪﺍﺋِﻪ ﺑﺈﻣﺎﻣِﻪ ﻓﻴﻬﺎ .ﺍﻧﺘﻬﻰ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٧٨
ﻓﺼـــــﻞ
ﺍﻷﻭﱃ ﺑﺎﻹﻣﺎﻣﺔ ﺍﻷﻗﺮﺃ ﺍﻟﻌﺎﱂ ﻓﻘﻪ ﺻﻼﺗﻪ ،ﰒ ﺍﻷﻓﻘﻪ ،ﰒ ﺍﻷﺳﻦ ،ﰒ ﺍﻷﺷﺮﻑ،
)ﰒ ﺍﻷﻗﺪﻡ ﻫﺠﺮﺓ( ،ﰒ ﺍﻷﺗﻘﻰ ،ﰒ ﻣﻦ ﻗﺮﻉ ،ﻭﺳﺎﻛﻦ ﺍﻟﺒﻴﺖ ﻭﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ ﺃﺣﻖ
ﺇﻻ ﻣﻦ ﺫﻱ ﺳﻠﻄﺎﻥ .ﻭﺣﺮ ﻭﺣﺎﺿﺮ ﻭﻣﻘﻴﻢ ﻭﺑﺼﲑ ﻭﳐﺘﻮﻥ ﻭﻣﻦ ﻟﻪ ﺛﻴﺎﺏ ﺃﻭﱃ
ﻣﻦ ﺿﺪﻫﻢ.
) (
ﻭﻻ ﺗﺼﺢ ﺧﻠﻒ ﻓﺎﺳﻖ ﻛﻜﺎﻓــﺮ * ﻭﻻ ﺍﻣــﺮﺃ ٍﺓ ﻭ ﺧ ﻨﺜﹶﻰ ﻟﻠﺮﺟﺎﻝ،
ـــــــــــــــــــــــــــــــــــ
ﺼﻠﹸﺢ ﺇﻣﺎﻣـ ﹸﺔ ﻒ ﻓﺎﺳ ٍﻖ ﻛﻜﺎﻓ ٍﺮ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻫﻞ ﺗ ﺢ ﺧﻠ * ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼ
ﺍﻟﻔﺎﺳ ِﻖ ﻭﺍﻷﻗﻠﻒِ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺍﻟﻔﺎﺳ ﻖ ﻳﻨﻘﺴ ﻢ ﻋﻠﻰ ﻗﺴـﻤﲔ:
ﻓﺎﺳ ﻖ ﻣﻦ ﺟﻬ ِﺔ ﺍﻻﻋﺘﻘﺎﺩِ ،ﻭﻓﺎﺳ ﻖ ﻣﻦ ﺟﻬ ِﺔ ﺍﻷﻓﻌﺎﻝ .ﻓﺄﻣﺎ ﺍﻟﻔﺎﺳ ﻖ ﻣﻦ ﺟﻬـ ِﺔ ﺍﻻﻋﺘﻘـﺎ ِﺩ
ﻓﻤﱴ ﻛﺎﻥ ﻳﻌﻠ ﻦ ﺑِﺪﻋﺘﻪ ﻭﻳﺘﻜﻠ ﻢ ﺎ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﻭﻳﻨﺎﻇ ﺮ ﱂ ﺗﺼ ﺢ ﺇﻣﺎﻣﺘﻪ ،ﻭﻋﻠﻰ ﻣﻦ ﺻﻠﱠﻰ
ﻒ ﺃﺣ ٍﺪ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍ ِﺀ ﺇﺫﺍ ﻛـﺎﻥ ﺩﺍﻋﻴـ ﹰﺔ ﺇﱃ ﺼﻠﱠﻰ ﺧﻠ ﻭﺭﺍﺀَﻩ ﺍﻹﻋﺎﺩﺓﹸ ،ﻗﺎﻝ ﺃﲪ ﺪ :ﻻ ﻳ
ﺼﻠﱠﻰ ﺧﻠﻒ ﺍ ﹸﳌ ﺮﺟِﺊ ﺇﺫﺍ ﻛﺎﻥ ﺩﺍﻋﻴ ﹰﺔ .ﻭﻗﺎﻝ ﺍﳊﺴ ﻦ ﻭﺍﻟﺸﺎﻓﻌ ﻲ :ﺍﻟﺼﻼ ﹸﺓ ﻫﻮﺍﻩ ،ﻭﻗﺎﻝ :ﻻ ﻳ
ﻒ ﻣـ ﻦ ﻗـﺎﻝ ﻻ ﺻﻠﱡﻮﺍ ﺧ ﹾﻠ
ﱯ ) : ﻉ ﺟﺎﺋﺰﹲﺓ ﺑﻜــ ﱢﻞ ﺣﺎ ٍﻝ ﻟﻘﻮﻝ ﺍﻟﻨ ﻒ ﺃﻫ ِﻞ ﺍﻟﺒﺪ ِ
ﺧﻠ
ﺸِﺒﻴﺔ) (٢ﻭﺍﳋﻮﺍﺭﺝ ﺯﻣ ﻦ ﳋ
ﻒﺍﹶ ﺇﻟــﻪ ﺇﻻ ﺍﷲ() ،(١ﻭﻗﺎﻝ ﻧﺎﻓﻊ ﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤ ﺮ ﻳﺼﻠﱢﻲ ﺧﻠ
ﺍﺑ ِﻦ ﺍﻟﺰﺑ ِﲑ ﻭﻫﻢ ﻳﻘﹾﺘﺘﻠﻮﻥ ،ﻓﻘﻴﻞ ﻟـﻪ :ﺃﺗﺼﻠﻲ ﻣﻊ ﻫﺆﻻﺀ ﻭﺑﻌﻀﻬﻢ ﻳﻘﺘ ﹸﻞ ﺑﻌﻀﺎﹰ؟ ﻓﻘﺎﻝ :ﻣﻦ
ﺖ: ﻚ ﺍﳌﺴﻠ ِﻢ ﻭﹶﺃ ﺧ ِﺬ ﻣﺎِﻟ ِﻪ ﻗﻠ ﻗﺎﻝ :ﺣ ﻲ ﻋﻠﻰ ﺍﻟﺼﻼ ِﺓ ﺃﺟﺒﺘﻪ ،ﻭﻣﻦ ﻗﺎﻝ :ﺣ ﻲ ﻋﻠﻰ ﻗﺘﻞ ﺃﺧﻴ
ﺠﺎﺝ. ﳊﻻ .ﺭﻭﺍﻩ ﺳﻌﻴﺪ .ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﺼﻠﱢﻲ ﻣﻊ ﺍ ﹶ
ﻒ ﻛ ﹼﻞ ﺑ ٍﺮ ﻭﻓﺎﺟﺮٍ ،ﻭﻗﺪ ﻛﺎﻥ ﺃﲪ ﺪ ﻳﺸﻬﺪﻫﺎ ﻣـﻊ ﻭﺃﻣﺎ ﺍﳉﹸ ﻤﻊ ﻭﺍﻷﻋﻴﺎ ﺩ ﻓﺘﺼﻠﱠﻰ ﺧﻠ
ﺼﺮِﻩ .ﺍ ﻫـ ﻣﻠﺨﺼﹰﺎ. ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﰲ ﻋ
) (١ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺑﺎﺏ ﺻﻔﺔ ﻣﻦ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﻣﻌﻪ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ .٥٦/٢
ﻭﺃﺑﻮﻧﻌﻴﻢ ﰲ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ ) (٢١٧/٢ﻭﻫﻮ ﻋﻨﺪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻭﺍ ٍﻩ ﺟﺪﹰﺍ .٣٠٥/٢
ﺸِﺒﻴﺔ :ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻷﺛﲑ .ﺍﻧﻈﺮ :ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺘﺎﺝ :ﻣﺎﺩﺓ "ﺧﺸﺐ".
ﳋ ) (٢ﺍ ﹶ
ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻓﻴﻬﻤﺎ.
٧٩ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
) (
ﻉ ﺃﻭ ﺳﺠﻮ ٍﺩ ﺃﻭ ﻗﻌﻮ ٍﺩ ﺃﻭﱯ ﻟﺒﺎﻟﻎ * ،ﻭﻻ ﺃﺧﺮﺱ ،ﻭﻻ ﻋﺎﺟ ٍﺰ ﻋﻦ ﺭﻛﻮ ٍ ﺻ ﻭﻻ
) (
ﻗﻴﺎ ٍﻡ ﺇﻻ ﺇﻣﺎ ﻡ ﺍﳊ ﻲ ﺍ ﹶﳌ ﺮ ﺟ ﻮ ﺯﻭﺍ ﹸﻝ ﻋﻠﺘﻪ * ،ﻭﻳﺼﻠﱡﻮﻥ ﻭﺭﺍﺀﻩ ﺟﻠﻮﺳﹰﺎ ﻧـﺪﺑﺎﹰ ،ﻭﺇﻥ
ﺍﺑﺘﺪﺃ ﻢ ﻗﺎﺋﻤﹰﺎ ﰒ ﺍﻋﺘ ﱠﻞ ﻓﺠﻠﺲ ﹶﺃﺗﻤﻮﺍ ﺧ ﹾﻠ ﹶﻔﻪ ﻗﻴﺎﻣﹰﺎ ﻭﺟﻮﺑﹰﺎ.
ﺙ ﻭﻻ ﻒ ﻣﺤـ ِﺪ ٍﺢ ﺧﻠـ ﻒ ﻣﻦ ﺑﻪ ﺳﹶﻠﺲ ﺍﻟﺒﻮ ِﻝ ﲟﺜﻠﻪ ،ﻭﻻ ﺗﺼ ﺢ ﺧﻠ ﻭﺗﺼ
) (
ﺖ ﳌﺄﻣﻮ ٍﻡ ﻭﺣﺪﻩ * ،
ﺤ
ﺖﺻ ﺲ ﻳﻌﻠﻢ ﺫﻟﻚ .ﻓﺈﻥ ﺟﻬِﻞ ﻫﻮ ﺍﳌﹾﺄﻣﻮ ﻡ ﺣﱴ ﺍﻧﻘﻀ ﻣﺘﻨﺠ ٍ
ـــــــــــــــــــــــــــــــــــ
ﱯ ﻟﺒﺎﻟﻎ( .ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
ﻚ ﻭﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻭﺃﺟـﺎﺯ ﻩ * ﻗﻮﻟـﻪ) :ﻭﻻ ﺻ ٍ
ﺚ ﻋﻤﺮﻭ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ) ، (١ﻗـﺎﻝ ﰲ ﺳـﺒِ ﻞ
ﻕ ﻭﺍﺑ ﻦ ﺍﳌﻨﺬ ِﺭ ﳊﺪﻳ ِ ﺍﳊﺴ ﻦ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺇﺳﺤﺎ
ﻕ
ﻱ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺇﺳﺤﺎ
ﲔ ﺩﻟﻴ ﹲﻞ ﳌﺎ ﻗﺎﻟﻪ ﺍﳊﺴ ﻦ ﺍﻟﺒﺼﺮ ﺍﻟﺴﻼﻡ :ﻭﺗﻘﺪﳝﻪ ﻭﻫﻮ ﺍﺑ ﻦ ﺳﺒ ِﻊ ﺳﻨ
ﻚ ﻭﺍﻟﺜﻮﺭﻱ ،ﻭﻋﻦ ﺃﲪـ ﺪ ﻭﺃﰊ ﺣﻨﻴﻔـ ﹶﺔ ﻣﻦ ﺃﻧﻪ ﻻ ﻛﺮﺍﻫ ﹶﺔ ﰲ ﺇﻣﺎﻣ ِﺔ ﺍ ﹸﳌ ﻤﻴﺰ ،ﻭﻛﺮﻫﻬﺎ ﻣﺎﻟ
ﺝ ﻣﻦ ﺍﺩﻋـﻰ ﺭﻭﺍﻳﺘﺎﻥ ﻭﺍﳌﺸﻬﻮ ﺭ ﻋﻨﻬﻤﺎ ﺍﻹﺟﺰﺍ ُﺀ ﰲ ﺍﻟﻨﻮﺍﻓ ِﻞ ﺩﻭﻥ ﺍﻟﻔﺮﺍﺋﺾِ ،ﻗﺎﻝ :ﻭﳛﺘﺎ
ﺽ ﻭﺍﻟﻨ ﹾﻔ ِﻞ ﺇﱃ ﺩﻟﻴﻞ. ﺍﻟﺘﻔﺮﻗ ﹶﺔ ﺑﲔ ﺍﻟﻔﺮ ِ
* ﻗﻮﻟـﻪ) :ﺇﻻ ﺇﻣﺎ ﻡ ﺍﳊ ﻲ ﺍ ﹶﳌ ﺮ ﺟ ﻮ ﺯﻭﺍ ﹸﻝ ِﻋﱠﻠﺘِﻪ( ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :ﺑﺎﺏ ﺇﻧﻤﺎ ﺟﻌِـ ﹶﻞ
ﺲ -ﺇﱃ ﺃﻥ
ﺱ ﻭﻫﻮ ﺟﺎﻟ
ﱯ ﰲ ﻣﺮﺿِﻪ ﺍﻟﺬﻱ ﺗﻮﻓﱢﻲ ﻓﻴﻪ ﺑﺎﻟﻨﺎ ِ
ﺍﻹﻣﺎ ﻡ ﻟﻴ ﺆﺗﻢ ﺑﻪ( ﻭﺻﻠﱠﻰ ﺍﻟﻨ
ﻗﺎﻝ -ﻗﺎﻝ ﺍﳊﹸﻤﻴﺪﻱ ﻗﻮﻟﹸﻪ) :ﺇﺫﺍ ﺻﻠﱠﻰ ﺟﺎﻟﺴﹰﺎ ﻓﺼﻠﱡﻮﺍ ﺟﻠﻮﺳﹰﺎ( ﻫﻮ ﰲ ﻣﺮﺿِﻪ ﺍﻟﻘـﺪﱘ ،ﰒ
ﱯ ﺟﺎﻟﺴﹰﺎ ﻭﺍﻟﻨﺎ
ﺱ ﺧﻠﻔﹶﻪ ﻗﻴﺎ ﻡ ﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻘﻌﻮﺩِ ،ﻭﺇﳕـﺎ ﻳﺆﺧـ ﹸﺬ ﺻﻠﱠﻰ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻨ
ﱯ . ﺑﺎﻵﺧِﺮ ﻓﺎﻵ ِﺧ ِﺮ ﻣﻦ ِﻓ ﻌ ِﻞ ﺍﻟﻨ
ﺲ ﻳﻌﻠﻢ ﺫﻟﻚ ،ﻓـﺈ ﹾﻥ ِﺟﻬِـ ﹶﻞ ﻫـﻮ
ﺠ ٍﺙ ﻭﻻ ﻣﺘﻨ
ﻒ ﻣﺤ ِﺪ ٍ
ﺢ ﺧﻠ * ﻗﻮﻟﹸﻪ) :ﻭﻻ ﺗﺼ
ﺖ ﳌﺄﻣﻮ ٍﻡ ﻭﺣﺪﻩ( ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﻣﺎﻟﻚٍ ،ﻭﻗﺎﻝ =ﺤ ﺖﺻ ﻭﺍﳌﺄﻣﻮ ﻡ ﺣﱴ ﺍﻧﻘﻀ
) (١ﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ١٦٩/١ﻛﺎﻥ ﺃﲪﺪ ﻳﻀﻌﻒ ﺃﻣ ﺮ ﻋﻤﺮﻭ ﺑﻦ ﺳﻠﻤﺔ ،ﻭﻗﺎﻝ ﻣﺮﺓ :ﺩﻋﻪ ﻟﻴﺲ
ﺑﺸﻲﺀ ﺑﻴﻦ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻗﻴﻞ ﻷﲪﺪ :ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺳﻠﻤﺔ؟ ﻗﺎﻝ ﻻ ﺃﺩﺭﻱ ﺃﻱ ﺷﻲﺀ ﻫﺬﺍ .ﻭﺍﻧﻈﺮ
ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٧٠/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨٠
ﺴﻦ ﺍﻟﻔﺎﲢ ﹶﺔ ﺃﻭ ﻳ ﺪ ِﻏﻢ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳـ ﺪ ﹶﻏﻢ، ﺤِ ﺢ ﺇﻣﺎﻣ ﹸﺔ ﺍ ُﻷﻣﻲ ﻭﻫﻮ ﻣ ﻦ ﻻ ﻳ
ﻭﻻ ﺗﺼ
) (
ﺃﻭ ﻳﺒﺪﻝ ﺣﺮﻓﹰﺎ * ،ﺃﻭ ﻳﻠﹾﺤ ﻦ ﻓﻴﻬﺎ ﹶﻟﺤﻨﹰﺎ ﻳﺤﻴ ﹸﻞ ﺍﳌﻌﲎ ،ﺇﻻ ﺑِﻤ ﹾﺜﻠِﻪ ،ﻭﺇ ﹾﻥ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ
ﺢ ﺻﻼﺗﻪ .ﻭﺗﻜﺮ ﻩ ﺇﻣﺎﻣ ﹸﺔ ﺍﻟﻠﺤﺎ ِﻥ ﻭﺍﻟ ﹶﻔ ﹾﺄﻓﹶﺎ ِﺀ ﻭﺍﻟﺘ ﻤﺘـﺎ ِﻡ ﻭﻣـ ﻦ ﻻ ﺇﺻﻼﺣ ِﻪ ﱂ ﺗﺼ
) (
ﺾ ﺍﳊﺮﻭﻑ ،ﻭﹶﺃ ﹾﻥ ﻳ ﺆ ﻡ ﺃﺟﻨﺒﻴ ﹰﺔ ﻓﺄﻛﺜ ﺮ ﻻ ﺭﺟـ ﹶﻞ ﻣﻌﻬﻦ * ،ﺃﻭ ﻗﻮﻣﹰﺎ ﺼﺢ ﺑﺒﻌ ِ
ﻳ ﹾﻔ ِ
ـــــــــــــــــــــــــــــــــــ
ﷲ
ﻉ ﺍﻟﺼـﺤﺎﺑ ِﺔ ﺭﺿـﻲ ﺍ ُ
=ﺃﺑﻮﺣﻨﻴﻔﺔ :ﻳﻌﻴﺪﻭ ﹶﻥ ﲨﻴﻌﹰﺎ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻟﻨﺎ ﺇﲨﺎ
ﻕ ﺍﳌﺎ َﺀ ﻓﻮ ﺟ ﺪ ﰲ
ﻑ ﻓﺄﻫﺮﺍ
ﺝ ﺇﱃ ﺍﳉﹸ ﺮ ِ
ﺼﺒ ﺢ ﰒ ﺧﺮ
ﻋﻨﻬﻢ ،ﹶﻓﺮﻭﻱ ﺃ ﱠﻥ ﻋﻤ ﺮ ﺻﻠﱠﻰ ﺑﺎﻟﻨﺎﺱ ﺍﻟ
ﷲ ﻗـﺎﻝ: ﺱ) .(١ﻭﻋﻦ ﺍﻟﱪﺍ ِﺀ ﺑﻦ ﻋﺎﺯ ٍ
ﺏ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺛﻮِﺑ ِﻪ ﺍﺣﺘﻼﻣﺎﹰ ،ﻓﺄﻋﺎﺩ ﻭﱂ ﻳﻌ ِﺪ ﺍﻟﻨﺎ
ﺐ ﺑﻘﻮ ٍﻡ ﺃﻋﺎ ﺩ ﺻﻼﺗﻪ ﻭﺗـﻤﺖ ﻟﻠﻘﻮ ِﻡ ﺻﻼﺗﻬﻢ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺳﻠﻴﻤﺎ ﹸﻥ ﳏﻤ ﺪ
ﺻﻠﱠﻰ ﺍﳉﻨ
)ﺇﺫﺍ
ﺑﻦ ﺍﳊﺴﲔ ﺍﳊﺮﺍﱐ).(٢
ﺏ ﻋﻠـﻴﻬﻢ ﻭﻻ
* ﻗﻮﻟﻪ) :ﺃﻭ ﻳﺒﺪ ﹸﻝ ﺣﺮﻓﹰﺎ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﻗﺮﺃ) :ﻏﲑ ِﺍﳌﻐﻀﻮ ِ
ﺍﻟﻀﺎﻟﲔ( ﺑﻈﺎﺀ ﻓﺎﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻳﺼﺢ ﻣﻊ ﺍﳉﻬﻞ .ﻗﺎﻝ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ) :ﺃﺣﺪﻫﺎ( ﻻ
ﺗﺒﻄﹸﻞ ﺍﻟﺼﻼﺓﹸ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺸﻴ ﺦ ﺗﻘ ﻲ ﺍﻟﺪﻳﻦ ،ﻭﹶﻗﺪﻣﻪ ﰲ ﺍﳌﻐﲏ) (٣ﻭﺍﻟﺸﺮﺡ ﻭﻫـﻮ
ﺍﻟﺼﻮﺍﺏ ﺍ.ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺃ ﹾﻥ ﻳﺆ ﻡ ﺃﺟﻨﺒﻴ ﹰﺔ ﻓﺄﻛﺜ ﺮ ﻻ ﺭﺟ ﹶﻞ ﻣﻌﻬﻦ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﻟﻨﻬﻴ ِﻪ ﻋﻠﻴـﻪ
ﺨﻠﹸ ﻮ ﺍﻟﺮﺟ ﹸﻞ ﺑﺎﻷﺟﻨﺒﻴ ِﺔ )ﻗﻠﺖ( :ﻭﺍﻟﻈﺎﻫ ﺮ ﺃﻥ ﺍﻟﻨ ﻬ ﻲ ﻓﻴﻤﺎ ﺇﺫﺍ ﺧﻼ ﺎ ﻭﺣﺪﻫﺎ،
ﺍﻟﺴﻼ ﻡ ﺃ ﹾﻥ ﻳ
ﻭﻟﻔﻆ ﺍﳊﺪﻳﺚ) :ﻻ ﻳﺨﻠﻮ ﺭﺟﻞﹲ ﺑﺎﻣﺮﺃ ٍﺓ ﺇﻻ ﻭﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺛﺎﻟﺜﹸﻬﻤﺎ() ،(١ﻭﺃﻣﺎ ﺇﺫﺍ ﹸﻛﻦ=
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﳚﺪ ﰲ ﺛﻮﺑﻪ ﻣﻨﻴﹰﺎ ﻭﻻ ﻳﺬﻛﺮ ﺍﺣﺘﻼﻣﺎﹰ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،١٧٠/١
ﻭﺍﳉﹸﺮﻑ :ﻣﻮﺿﻊ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﳓﻮ ﺍﻟﺸﺎﻡ ،ﻛﺎﻧﺖ ﺑﻪ ﺃﻣﻮﺍﻝ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻷﻫﻞ
ﺍﳌﺪﻳﻨﺔ ،ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ .٦٢/٢ﻭﺍﻧﻈﺮ :ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٢٦٩/١
) (٢ﺍﻧﻈﺮ :ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ .٥٠٥/٢
) (٣ﺍﻧﻈﺮ :ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ .٣٢/٣
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻻ ﳜﻠﻮﻥ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﺇﻻ ﺫﻭ ﳏﺮﻡ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،٤٨/٧ﻭﻣﺴﻠﻢ ﰲ:
ﺑﺎﺏ ﺳﻔﺮ ﺍﳌﺮﺃﺓ ﻣﻊ ﳏﺮﻡ ﺇﱃ ﺣﺞ ﻭﻏﲑﻩ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺞ .٩٧٨/٢
٨١ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻱ ﺇﺫﺍ ﺳ ِﻠ ﻢ ﺩﻳﻨﻬﻤﺎ ،ﻭﻣﻦ
ﳉﻨﺪ
ﺢ ﺇﻣﺎﻣ ﹸﺔ ﻭﻟ ِﺪ ﺍﻟﺰﻧﺎ ﻭﺍ ﹸ
ﺃﻛﺜﺮﻫﻢ ﻳﻜﺮﻫﻪ ﺑِﺤ ﻖ .ﻭﺗﺼ
) (
ﻳﺆﺩﻱ ﺍﻟﺼﻼ ﹶﺓ ﲟ ﻦ ﻳﻘﹾﻀﻴﻬﺎ ،ﻭﻋﻜﺴﻪ ،ﻻ ﻣﻔﹾﺘ ِﺮﺽِ ﺑﻤﺘﻨ ﱢﻔ ٍﻞ * ،ﻭﻻ ﻣ ﻦ ﻳﺼـﻠﱢﻲ
ﺍﻟﻈﻬ ﺮ ﲟﻦ ﻳﺼﻠﱢﻲ ﺍﻟﻌﺼ ﺮ ﺃﻭ ﻏﲑﻫﺎ.
ﻓـﺼـﻞ
ﺢ ﻣﻌﻪ ﻋﻦ ﳝﻴﻨ ِﻪ ﺃﻭ ﻋﻦ ﺟﺎﻧﺒﻴ ِﻪ ﻻ ﹸﻗﺪﺍﻣـ ﻪ ﻒ ﺍﻹﻣﺎ ِﻡ .ﻭﻳﺼ ﻒ ﺍﳌﺄﻣﻮ ﻡ ﺧﻠ
ﻳﻘ
) (
ﻒ * ،ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻣﺮﺃﺓﹰ، ﻒ ﺍﻟﺼ ﻭﻻ ﻋﻦ ﻳﺴﺎﺭِﻩ ﻓﻘﻂ ،ﻭﻻ ﺍﻟ ﹶﻔ ﱡﺬ ﺧ ﹾﻠﻔﹶﻪ ﺃﻭ ﺧ ﹾﻠ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺃﻧﻪ ﺟﺎﺀ
=ﲨﻌﹰﺎ ﻓﻼ ﻧ ﻬ ﻲ ﰲ ﺫﻟﻚ ،ﳌﺎ ﺭﻭﻯ ﻋﺒﺪﺍﷲ ﺍﺑ ﻦ ﺃﲪ ﺪ ﻣﻦ ﺣﺪﻳﺚ ﹸﺃﰊ ﺑ ِﻦ ﻛﻌ ٍ
ﺖ ﺍﻟﻠﻴﻠ ﹶﺔ ﻋﻤﻼﹰ ،ﻗﺎﻝ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝِ :ﻧﺴﻮﹲﺓ ﻣﻌﻲ ﰲ
ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻤﻠ
ﺖ ﺍﻟﻨﱯ ،ﻗﺎﻝ:
ﺖ ﲦﺎﻧﻴﹰﺎ ﻭﺍﻟﻮﺗﺮ ،ﻓﺴﻜ
ﻚ ﺗﻘﺮﹸﺃ ﻭﻻ ﻧﻘﺮﺃﹸ ،ﻓﺼ ﱢﻞ ﺑﻨﺎ ﻓﺼﱠﻠﻴ
ﺍﻟﺪﺍ ِﺭ ﹸﻗﻠﹾﻦ :ﺇﻧ
ﻓﺮﺃﻳﻨﺎ ﺃﻥ ﺳﻜﻮﺗﻪ ﺭِﺿﹰﺎ.
* ﻗﻮﻟـﻪ "ﻭ ﻣ ﻦ ﻳﺆﺩﻱ ﺍﻟﺼﻼ ﹶﺓ ﲟ ﻦ ﻳﻘﹾﻀﻴﻬﺎ ﻭﻋﻜﺴﻪ ﻻ ﻣﻔﺘ ِﺮﺽ ﲟﺘﻨ ﱢﻔ ٍﻞ ﺍﱁ ،ﻗـﺎﻝ
ﺽ ﺑﺎﳌﺘﻨ ﱢﻔﻞِ،
ﰲ ﺍﳌﻘﻨﻊ :ﻭﻳﺼ ﺢ ﺍﺋﺘﻤﺎ ﻡ ﻣﻦ ﻳﺆﺩﻱ ﺍﻟﺼﻼ ﹶﺓ ﲟﻦ ﻳﻘﹾﻀﻴﻬﺎ ،ﻭﻳﺼ ﺢ ﺍﺋﺘﻤﺎ ﻡ ﺍﳌﻔﺘ ِﺮ ِ
ﺼ ﺢ ﻓﻴﻬﻤـﺎ،
ﻭﻣﻦ ﻳﺼﻠﱢﻲ ﺍﻟﻈﱡﻬ ﺮ ﲟﻦ ﻳﺼﻠﱢﻲ ﺍﻟﻌﺼﺮ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﺍﻷُﺧﺮﻯ ﻻ ﺗ ِ
ﺼ ﺢ ﺍﺋﺘﻤﺎ ﻡ ﺍﻟﻘﺎﺿﻲ ﺑﺎﳌﺆﺩﻱ
ﺏ ﺃﲪ ﺪ ﺃﻧﻪ ﻳ ِ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺃﺻ ﺢ ﺍﻟﻄﱠﺮﻳﻘﺘﲔ َﻷﺻﺤﺎ ِ
ﺖ ﺻـﻼ ﹸﺓ
ﺽ ﺑﺎﳌﹸﺘﻨ ﱢﻔ ِﻞ ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ ،ﺃﻭ ﻛﺎﻧ
ﻭﺍﻟﻌﻜﺲ ،ﻭﻻ ﻳﺨﺮﺝ ﻋﻦ ﺫﻟﻚ ﺍﺋﺘﻤﺎﻡ ﺍﳌﹸ ﹾﻔﺘ ِﺮ ِ
ﺍﳌﺄﻣﻮ ِﻡ ﺃﻗﻞﱠ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﻭﻏﲑِﻩ.
ﻒ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﺼ ﺢ ﺻﻼ ﹸﺓ
ﻒ ﺍﻟﺼ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺍﻟ ﹶﻔ ﱡﺬ ﺧ ﹾﻠﻔﹶﻪ ﺃﻭ ﺧ ﹾﻠ
ﻒ
ﻒ ﺍﻟﺼﻒ ،ﻓﺎﻷﻓﻀـ ﹸﻞ ﺃﻥ ﻳﻘـ
ﺍﻟﻔ ﱢﺬ ﻟﻌﺬﺭٍ ،ﻭﻗﺎﻟﻪ ﺍﳊﻨﻔﻴ ﹸﺔ .ﻭﺇﺫﺍ ﱂ ﳚ ﺪ ﺇﻻ ﻣﻮﻗﻔﹰﺎ ﺧ ﹾﻠ
ﺏ .ﻭﺇﺫﺍ ﺭﻛـ ﻊ
ﻑ ﰲ ﺍ ﹶﳌﺠﺬﻭ ِ
ﺏ ﻣﻦ ﺍﻟﺘﺼ ﺮ ِ
ﳉ ﹾﺬ ِ
ﺏ ﻣ ﻦ ﻳﺼﺎﻓﱡ ﻪ ِﻟﻤﺎ ﰲ ﺍ ﹶ
ﺠ ِﺬ
ﻭﺣﺪﻩ ﻭﻻ ﻳ
ﻒ ﺑﻌﺪ ﺍﻋﺘﺪﺍ ِﻝ ﺍﻹﻣﺎ ِﻡ ﻛﺎﻥ ﺫﻟﻚ ﺳﺎﺋﻐﹰﺎ.
ﻒ ﺩﺧﻞ ﺍﻟﺼ
ﺩﻭ ﹶﻥ ﺍﻟﺼ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨٢
) (
ﻒ ﰲ ﺻﻔﱢﻬ ﻦ * ،ﻭﻳﻠﻴ ِﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﰒ ﺍﻟﺼـﺒﻴﺎ ﹸﻥ ﰒ ﺍﻟﻨﺴـﺎﺀُ، ﻭﺇﻣﺎﻣ ﹸﺔ ﺍﻟﻨﺴﺎ ِﺀ ﺗﻘ
ﻒ ﻣﻌﻪ ﺇﻻ ﻛﺎﻓﺮ ﺃﻭ ﺍﻣﺮﺃﺓﹲ ﺃﻭ ﻣ ﻦ ﻋ ِﻠ ﻢ ﺣ ﺪﹶﺛﻪ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﺠﻨﺎﺋﺰِﻫﻢ ،ﻭﻣﻦ ﱂ ﻳﻘ
ﲔ ﺍﻹﻣـﺎﻡِ ،ﻓـﺈﻥ ﱂ ﺽ ﹶﻓ ﹶﻔﺬﱞ ،ﻭﻣﻦ ﻭ ﺟ ﺪ ﻓﹸ ﺮ ﺟ ﹰﺔ ﺩﺧﻠﹶﻬﺎ ،ﻭﺇﻻ ﻋﻦ ﳝ ِ
ﱯ ﰲ ﻓﺮ ٍ ﺻ
ﻳﻤﻜ ﻨ ﻪ ﻓﻠﻪ ﺃﻥ ﻳﻨﺒ ﻪ ﻣﻦ ﻳﻘﻮ ﻡ ﻣﻌﻪ ،ﻓﺈﺫﺍ ﺻﻠﱠﻰ ﹶﻓ ﹼﺬﹰﺍ ﺭﻛﻌ ﹰﺔ ﱂ ﺗﺼﺢ ،ﻭﺇﻥ ﺭﻛﹶﻊ ﹶﻓ ﹼﺬﹰﺍ
ﺖ.ﺤ ﻒ ﻣﻌﻪ ﺁﺧ ﺮ ﻗﺒ ﹶﻞ ﺳﺠﻮ ِﺩ ﺍﻹﻣﺎ ِﻡ ﺻ ﻒ ﺃﻭ ﻭﻗ
ﰒ ﺩ ﺧ ﹶﻞ ﰲ ﺍﻟﺼ
ﻓﺼــــﻞ
) (
ﺢ ﺍﻗﺘﺪﺍ ُﺀ ﺍﳌﺄﻣﻮ ِﻡ ﺑﺎﻹﻣﺎ ِﻡ ﰲ ﺍﳌﺴﺠ ِﺪ ﻭﺇ ﹾﻥ ﱂ ﻳ ﺮﻩ * ﻭﻻ ﻣ ﻦ ﻭﺭﺍﺀَﻩ ﺇﺫﺍ
ﻳﺼ
ـــــــــــــــــــــــــــــــــــ
ﺻﻔﱢﻬ ﻦ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻻ ﻧﻌﻠـ ﻢ ﰲ ﻒﰲ * ﻗﻮﻟـﻪ) :ﻭﺇﻣﺎﻣ ﹸﺔ ﺍﻟﻨﺴﺎ ِﺀ ﺗﻘ
ﱯ ﰲ ﻓـﺮﺽ ﹶﻓﻔﹶـ ﱞﺬ( ،ﻗـﺎﻝ ﰲ ﲔ ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺗ ﺆ ﻣ ﻬﻦ ،ﻗﻮﻟـﻪ) :ﺃﻭ ﺻ ﺫﻟﻚ ﺧﻼﻓﹰﺎ ﺑ
ﺼﺒ ِﻲ ﻭﻣﺼﺎﱠﻓﺘﻪ ﻛﺈﻣﺎﻣﺘِﻪ ،ﻷﻧﻪ ﻟﻴﺲ ﻣـﻦ ﺃﻫـ ِﻞ ﺍﻟﺸـﻬﺎﺩ ِﺓ ﺍﻟﻔﺮﻭﻉ :ﻭﺍﻧﻌﻘﺎ ﺩ ﺍﳉﻤﺎﻋ ِﺔ ﺑﺎﻟ
ﺲﺚ ﺃﻧ ٍ ﻆ ﺑ ﻦ ﺣﺠ ٍﺮ ﻋﻠﻰ ﺣﺪﻳ ِ ﻭﹶﻓ ﺮﺿﻪ ﻧ ﹾﻔﻞﹲ ،ﻭﻗﻴﻞ :ﻳﺼ ﺢ ﻭﻫﻮ ﹶﺃﻇﹾﻬﺮ ،ﺍ.ﻫـ .ﻗﺎﻝ ﺍﳊﺎﻓ ﹸ
ﱯ ﻣﻊ ﺍﻟ ﺮﺟِ ﻞ ﺻـ ﹼﻔﺎﹰ،ﺻ ﹶﻔ ﹾﻔﺖ ﺃﻧﺎ ﻭﺍﻟﻴﺘﻴ ﻢ ﻭﺭﺍ َﺀﻩ ﻭﺍﻟﻌﺠﻮ ﺯ ِﻣ ﻦ ﻭﺭﺍﺋِﻨﺎ() (١ﻓﻴﻪ ﻗﻴﺎ ﻡ ﺍﻟﺼ
)ﻭ
ﺕ ﺻﻼﺗﻬﺎ ﻋﻨﺪ ﺍﳉﹸﻤﻬﻮﺭ. ﺖ ﺃﺟﺰﺃ ﺼﻒ ﻣﻊ ﺍﻟﺮﺟﺎ ِﻝ ﻓﻠﻮ ﺧﺎﻟﻔ ﻭﺃ ﱠﻥ ﺍﳌﺮﺃ ﹶﺓ ﻻ ﺗ
ﻕ* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳌﺄﻣﻮ ﻡ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﻣﺎ ِﻡ ﻣﺎ ﳝﻨ ﻊ ﺍﻟﺮﺅﻳ ﹶﺔ ﻭﺍﻻﺳﺘﻄﺮﺍ
ﺸﺄﹸ ﻣﺴـﺠ ﺪ ﺐ ﺃﲪ ﺪ ﻭﻏﲑﻩِ ،ﻭﻳﻨ ﺖ ﻟﻌﺬ ٍﺭ) ،(٢ﻭﻫﻮ ﻗﻮ ﹲﻝ ﰲ ﻣﺬﻫ ِ ﺖ ﺻﻼﺗﻪ ﺇﺫﺍ ﻛﺎﻧ ﺤ ﺻ
ﺼ ﺪ ﺍﻟﻀﺮ ﺭ ﻭﻻ ﺣﺎﺟـ ﹶﺔ ﺼ ِﺪ ﺍﻟﻀ ﺮ ﺭ ،ﻓﺈﻥ ﻗﹸ ِ
ﺐ ﺁﺧ ﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺤﺘﺎﺟﹰﺎ ﺇﻟﻴﻪ ﻭﱂ ﻳ ﹾﻘ ﺇﱃ ﺟﻨ ِ
ﻓﻼ ﻳﻨﺸﺄ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳊﺼﲑ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ٢١٨ ،١٠٧ ،١٠٦/١ﻭﻣﺴﻠﻢ ﰲ
ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﻨﺎﻓﻠﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ٤٥٧/١ﻭﻣــﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﰲ ﺑﺎﺏ ﺟﺎﻣﻊ
ﺍﳌﺴﺒﺤﺔ ﺍﻟﻀﺤﻰ ١٥٧/١ﺑﺮﻗﻢ ) ،(٤٠٦ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ١٣١/٣ﻭ ١٤٩ﻭ.١٦٤
) (٢ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ :٤٤/٣ﻭﺇﻥ ﱂ ﺗﺘﺼﻞ ﺍﻟﺼﻔﻮﻑ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺴﺠﺪ
ﺑﲏ ﻟﻠﺠﻤﺎﻋﺔ ،ﻓﻜﻞﱡ ﻣﻦ ﺣﺼﻞ ﻓﻴﻪ ،ﻓﻘﺪ ﺣﺼﻞ ﰲ ﳏ ﱢﻞ ﺍﳉﻤﺎﻋﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻃﺮﻳﻖ ﺍﱁ ..ﻓﻔﻴﻪ
ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﻻ ﻳﺼﺢ ،ﻭﺍﻟﺜﺎﱐ :ﻳﺼﺢ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ،ﻭﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﺪ
ﺲ ﰲ ﻣﻮﺕ ﺣﻤﻴﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ،ﻭﺑﻴﻨﻬﻤﺎ ﻃﺮﻳﻖ .ﺍ ﻫـ.
ﺻﻠﱠﻰ ﺃﻧ
٨٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺖ ﺍﻟﺼﻔﻮﻑ، ﲑ ،ﻭﻛﺬﺍ ﺧﺎﺭﺟﻪ ﺇﻥ ﺭﺃﻯ ﺍﻹﻣﺎ ﻡ ﺃﻭ ﺍﳌﺄﻣﻮﻣﲔ ﺇﺫﺍ ﺍﺗﺼﻠ ﲰ ﻊ ﺍﻟﺘﻜﺒ
ﻒ ﺇﻣﺎ ٍﻡ ﻋﺎ ٍﻝ ﻋﻨﻬﻢ ،ﻭﻳﻜ ﺮﻩ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻌﻠ ﻮ ﺫﺭﺍﻋﹰﺎ ﻓﺄﻛﹾﺜ ﺮ ﻛﺈﻣﺎﻣﺘِﻪ ﰲ ﺢ ﺧﻠ ﻭﺗﺼ
ﺍﻟﻄﱠﺎﻕِ ،ﻭﺗﻄ ﻮﻋِﻪ ﻣﻮﺿ ﻊ ﺍﳌﻜﺘﻮﺑ ِﺔ ﺇﻻ ِﻣ ﻦ ﺣﺎﺟﺔٍ ،ﻭﺇﻃﺎﻟ ﹸﺔ ﻗﹸﻌﻮﺩِﻩ ﺑﻌـﺪ ﺍﻟﺴـﻼ ِﻡ
ﻼ ﻟِﻴﻨﺼ ِﺮ ﹾﻓﻦ ،ﻭﻳﻜ ﺮﻩ ﻭﻗﻮﻓﹸﻬﻢ ﺑـﲔﺚ ﻗﻠﻴ ﹰ
ﻣﺴﺘﻘﺒ ﹶﻞ ﺍﻟ ِﻘ ﺒ ﹶﻠﺔِ ،ﻓﺈ ﹾﻥ ﻛﺎﻥ ﹶﺛ ﻢ ﻧﺴﺎﺀٌ ﻟِﺒ ﹶ
ﻑ.
ﺍﻟﺴﻮﺍﺭﻱ ﺇﺫﺍ ﹶﻗ ﹶﻄ ﻌ ﻦ ﺍﻟﺼﻔﻮ
ﻓﺼــــﻞ
ﻭﻳ ﻌ ﹶﺬﺭ ﻟﺘ ﺮ ِﻙ ﺟﻤﻌ ٍﺔ ﺃﻭ ﲨﺎﻋ ٍﺔ ﻣﺮﻳﺾ ،ﻭﻣﺪﺍﻓﻊ ﹶﺃ ﺣ ﺪ ﺍ َﻷﺧﺒﹶﺜﲔ ،ﻭ ﻣ ﻦ ﲝﻀﺮ ِﺓ
ﺕ ﻗﺮﻳﺒ ِﻪ
ﻉ ﻣﺎِﻟ ِﻪ ﺃﻭ ﻓﹶﻮﺍﺗ ِﻪ ﺃﻭ ﺿﺮ ٍﺭ ﻓﻴﻪ ،ﺃﻭ ﻣﻮ ِ
ﻃﻌﺎ ٍﻡ ﳏﺘﺎﺝ ﺇﻟﻴﻪ ،ﻭﺧﺎﺋﻒ ﻣﻦ ﺿﻴﺎ ِ
ﺃﻭ ﻋﻠﻰ ﻧﻔﹾﺴ ِﻪ ﻣﻦ ﺿﺮ ٍﺭ ﺃﻭ ﺳﻠﻄﺎ ٍﻥ ﺃﻭ ﻣﻼﺯﻣ ِﺔ ﻏﺮ ٍﱘ ﻭﻻ ﺷﻲ َﺀ ﻣﻌـﻪ ،ﺃﻭ ﻣـﻦ
ﺢ ﺑﺎﺭﺩ ٍﺓ ﺷﺪﻳﺪ ٍﺓ ﰲ
ﻯ ﲟﻄ ٍﺮ ﺃﻭ ﻭﺣﻞٍ ،ﺃﻭ ﺑﺮﻳ ٍ ﺕ ﺭﻓﻘﺘِﻪ ،ﺃﻭ ﻏﻠﺒ ِﺔ ﻧﻌﺎﺱٍ ،ﺃﻭ ﺃﺫ ً ﻓﻮﺍ ِ
ﻟﻴﻠ ٍﺔ ﻣ ﹾﻈﻠِﻤﺔ ﺑﺎﺭﺩ ٍﺓ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨٤
ﺑـﺎﺏ ﺻـﻼﺓ ﺃﻫـﻞ ﺍﻷﻋـﺬﺍﺭ
ﺾ ﺍﻟﺼﻼ ﹸﺓ ﻗﺎﺋﻤﺎﹰ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄ ﻊ ﻓﻘﺎﻋﺪﺍﹰ ،ﻓﺈﻥ ﻋﺠ ﺰ ﻓﻌﻠﻰ ﺟ ﻨﺒِﻪ، ﺗﻠﺰﻡ ﺍﳌﺮﻳ
ﺻﺢ ،ﻭﻳﻮ ِﻣﺊﹸ ﺭﺍﻛﻌﹰﺎ ﻭﺳﺎﺟﺪﹰﺍ ﻭﳜ ِﻔﻀـﻪ ﻓﺈﻥ ﺻﻠﱠﻰ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻭﺭﺟﻼﻩ ﺇﱃ ﺍﻟ ِﻘﺒﻠ ِﺔ
ﻋﻦ ﺍﻟﺮﻛﻮﻉِ ،ﻓﺈﻥ ﻋﺠﺰ ﹶﺃ ﻭ ﻣﹶﺄ ﺑﻌﻴﻨﻪِ ،ﻓﺈﻥ ﹶﻗ ﺪ ﺭ ﺃﻭ ﻋﺠ ﺰ ﰲ ﺃﺛﻨﺎﺋِﻬـﺎ ﺍﻧﺘﻘـ ﹶﻞ ﺇﱃ
ﻉ ﻗﺎﺋﻤـﹰﺎ ﻉ ﻭﺳﺠﻮ ٍﺩ ﹶﺃ ﻭ ﻣﹶﺄ ﺑﺮﻛﻮ ٍ ﺍﻵﺧﺮ ،ﻭﺇﻥ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﻗﻴﺎ ٍﻡ ﻭﻗﹸﻌﻮ ٍﺩ ﺩﻭ ﹶﻥ ﺭﻛﻮ ٍ
ﺾ ﺍﻟﺼﻼ ﹸﺓ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻣﻊ ﺍﻟ ﹸﻘﺪﺭ ِﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ِﻡ ﳌﺪﺍﻭﺍ ٍﺓ ﺑﻘﻮ ِﻝ ﻭﺑﺴﺠﻮ ٍﺩ ﻗﺎﻋﺪﺍﹰ ،ﻭﳌﺮﻳ ٍ
) (
ﺢ ﺻﻼﺗﻪ ﰲ ﺍﻟﺴﻔﻴﻨ ِﺔ ﻗﺎﻋﺪﹰﺍ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ِﻡ * ، ﺐ ﻣﺴﻠ ٍﻢ .ﻭﻻ ﺗﺼ ﻃﺒﻴ ٍ
) (
ﺽ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠ ِﺔ ﺧﺸﻴ ﹶﺔ ﺍﻟﺘﺄﺫﱢﻱ ﺑﺎﻟﻮﺣ ِﻞ ﻻ ﻟﻠﻤﺮﺽ * . ﺢ ﺍﻟﻔﺮ ﻭﻳﺼ
ـــــــــــــــــــــــــــــــــــ
ﺢ ﺻﻼﺗﻪ ﰲ ﺍﻟﺴﻔﻴﻨ ِﺔ ﻗﺎﻋﺪﹰﺍ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ( .ﻗـﺎﻝ ﰲ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼ
ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺍﺧﺘﻠﻒ ﻗﻮﻟـﻪ ﰲ ﺍﻟﺼﻼ ِﺓ ﰲ ﺍﻟﺴﻔﻴﻨ ِﺔ ﻣﻊ ﺍﻟﻘﹸﺪﺭ ِﺓ ﻋﻠﻰ ﺍﳋﺮﻭﺝِ ،ﻋﻠـﻰ
ﺖ ﺣﺎ ﹶﻝ ﺍﺳﺘﻘﺮﺍ ٍﺭ ﹶﺃ ﺷﺒ ﻪ ﺍﻟﺼﻼ ﹶﺓ ﻋﻠـﻰ ﺍﻟﺮﺍﺣﻠـﺔِ،
ﺭﻭﺍﻳﺘﲔ )ﺇﺣﺪﺍﳘﺎ( :ﻻ ﳚﻮ ﺯ ﻷﻧﻬﺎ ﻟﻴﺴ
)ﻭﺍﻟﺜﺎﻧﻴﺔ( :ﻳﺼ ﺢ ﻷﻧﻪ ﻳﺘﻤﻜ ﻦ ﻣﻦ ﺍﻟﻘﻴﺎ ِﻡ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩِ ،ﹶﺃﺷـﺒ ﻪ ﺍﻟﺼـﻼ ﹶﺓ ﻋﻠـﻰ
ﺻ ﺢ ﺍ.ﻫـ .ﻭﻋـﻦ
ﺍﻷﺭﺽ .ﻭﺳﻮﺍ ٌﺀ ﰲ ﺫﻟﻚ ﺍﳉﺎﺭﻳ ﹸﺔ ﻭﺍﻟﻮﺍﻗﻔ ﹸﺔ ﻭﺍﳌﺴﺎﻓ ﺮ ﻭﺍﳊﺎﺿﺮ ،ﻭﻫﻲ ﹶﺃ
ﱯ ﻛﻴﻒ ﺃﹸﺻﻠﱢﻲ ﰲ ﺍﻟﺴﻔﻴﻨﺔِ؟ ﻗﺎﻝ":ﺻ ﱢﻞ ﻓﻴﻬـﺎ ﻗﺎﺋﻤـﹰﺎ ﺇﻻ ﺃﻥ
ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﻗﺎﻝ :ﺳﺌﻞ ﺍﻟﻨ
ﻑ ﺍﻟ ﻐﺮﻕ َ" .ﺭﻭﺍﻩ ﺍﻟﺪﺍ ﺭﹸﻗ ﹾﻄﻨِﻲ.
ﲣﺎ
ﻱ :ﻭﺻﻠﱠﻰ ﺟﺎﺑ ﺮ ﻭﺃﺑﻮ ﺳﻌﻴ ٍﺪ ﰲ ﺍﻟﺴﻔﻴﻨ ِﺔ ﻗﺎﺋﻤﺎﹰ ،ﻭﻗﺎﻝ ﺍﳊﺴ ﻦ :ﻗﺎﺋﻤﹰﺎ ﻣﺎ ﱂ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭ
ﺸﻖ ﻋﻠﻰ ﺃﺻﺤﺎﺑِﻚ ﺗﺪﻭ ﺭ ﻣﻌﻬﺎ ﻭﺇﻻ ﻓﻘﺎﻋﺪﹰﺍ ﺍ .ﻫـ. ﺗ
ﻟﻠﻤﺮﺽ( .ﻗﺎﻝ
ِ ﺽ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠ ِﺔ ﺧﺸﻴ ﹶﺔ ﺍﻟﺘﺄﺫﱢﻱ ﺑﺎﻟﻮﺣ ِﻞ ﻻ
ﺢ ﺍﻟﻔﺮ * ﻗﻮﻟـﻪ) :ﻭﻳﺼ
ﰲ ﺍﳌﻘﻨﻊ :ﻭﻫﻞ ﳚﻮ ﺯ ﺫﻟﻚ ﻟﻠﻤﺮﻳﺾِ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﲨﻠ ﹸﺔ ﺫﻟﻚ
ﺽ ﻻ ﲣﻠﻮ ﻣﻦ ﺛﻼﺛﺔ ﺃﺣـﻮﺍﻝ) :ﺃﺣـﺪﻫﺎ( :ﺃﻥ= ﺃﻥ ﺍﻟﺼـﻼ ﹶﺓ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠ ِﺔ ﻷَﺟ ِﻞ ﺍﳌﺮ ِ
٨٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻓﺼــــــﻞ
) (
ﻕ
ﲔ ﺇﺫﺍ ﻓﺎﺭ
ﺼﺮ ﺭﺑﺎﻋﻴ ٍﺔ ﺭﻛﻌﺘ ِ
ﺳ ﻦ ﻟﻪ ﹶﻗ ﻣﻦ ﺳﺎﻓﺮ ﺳﻔﺮﹰﺍ ﻣﺒﺎﺣﹰﺎ ﺃﺭﺑﻌ ﹶﺔ ﺑﺮٍ ﺩ *
ﻋﺎ ِﻣ ﺮ ﹶﻗﺮﻳﺘ ِﻪ ﺃﻭ ﺧِﻴﺎ ﻡ ﻗﹶﻮﻣ ِﻪ .ﻭﺇ ﹾﻥ ﺃﹶﺣﺮ ﻡ ﺣﻀﺮﹰﺍ ﰒ ﺳﺎﻓ ﺮ ﺃﻭ ﺳﻔﺮﹰﺍ ﰒ ﺃﻗﺎ ﻡ ﺃﻭ ﺫﹶﻛ ﺮ
ﻚ ﻓﻴﻪ ،ﺃﻭ ﺃﺣﺮﻡ ﺑﺼﻼ ٍﺓ
ﺻﻼ ﹶﺓ ﺣﻀ ٍﺮ ﰲ ﺳﻔ ٍﺮ ﺃﻭ ﻋ ﹾﻜﺴﻬﺎ ،ﺃﻭ ﺍﺋﺘ ﻢ ﲟﻘﻴ ٍﻢ ﺃﻭ ﲟﻦ ﻳﺸ
) (
ﺼ ﺮ ﻋﻨﺪ ﺇﺣﺮﺍﻣِﻬﺎ * ،ﺃﻭ ﺷ
ﻚ ﰲ ِﻧﻴﺘﻪ، ﺕ ﻭﺃﻋﺎ ﺩﻩ ﺃﻭ ﱂ ﻳﻨ ﻮ ﺍﻟ ﹶﻘ
ﻳﻠﺰﻣﻪ ﺇﺗﻤﺎﻣﻬﺎ ﻓﻔﺴﺪ
ﺃﻭ ﻧﻮﻯ ﺇﻗﺎﻣ ﹰﺔ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﺭﺑﻌ ِﺔ ﺃﻳﺎﻡٍ ،ﺃﻭ ﻣﻼﱠﺣﹰﺎ ﻣﻌﻪ ﺃﻫﻠﹸﻪ ﻻ ﻳﻨﻮﻱ ﺍﻹﻗﺎﻣ ﹶﺔ ﺑﺒﻠ ٍﺪ ﻟﺰﻣـ ﻪ
ـــــــــــــــــــــــــــــــــــ
ﺽ ﻭﳓﻮﻩ ﻓﻴﺠﻮ ﺯ
ﺏ ﺃﻭ ﺯﻳﺎﺩ ﹶﺓ ﺍﳌﺮ ِ
ﻉ ﻋﻦ ﺍﻟ ﺮﻓﹾﻘ ِﺔ ﺃﻭ ﺍﻟﻌﺠ ﺰ ﻋﻦ ﺍﻟﺮﻛﻮ ِ
ﻑ ﺍﻻﻧﻘﻄﺎ
=ﳜﺎ
ﺸﻖ ﻋﻠﻴﻪ ﻓﻴﻠﺰﻣﻪ ﺍﻟﱰﻭ ﹸﻝ .ﻭ)ﺍﻟﺜﺎﻟـﺚ(:
ﻟـﻪ ﺫﻟﻚ .ﻭ)ﺍﻟﺜﺎﱐ(:ﺃﻥ ﻻ ﻳﺘﻀﺮﺭ ﺑﺎﻟﱰﻭﻝ ﻭﻻ ﻳ
ﺽ ﻓﻔﻴـﻪ
ﻑ ﻭﻻ ﺯﻳـﺎﺩ ِﺓ ﻣـﺮ ٍ
ﺸﻖ ﻋﻠﻴﻪ ﺍﻟﱰﻭ ﹸﻝ ﻣﺸﻘ ﹰﺔ ﳝﻜ ﻦ ﲢﻤﻠﹸﻬﺎ ﻣﻦ ﻏ ِﲑ ﺧـﻮ ٍ
ﺃﻥ ﻳ
ﺍﻟﺮﻭﺍﻳﺘﺎﻥ) :ﺇﺣﺪﺍﳘﺎ( :ﻻ ﲡﻮ ﺯ ﻟـﻪ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔِ ،ﻷﻥ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﻛـﺎﻥ ﻳـ ِﱰﻝﹸ
ﻣﺮﺿﺎﻩ )ﻭﺍﻟﺜﺎﻧﻴﺔ( :ﳚﻮﺯ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﻷ ﱠﻥ ﺍﳌﺸﻘ ﹶﺔ ﰲ ﺍﻟﱰﻭ ِﻝ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﹶﺸﻘﱠ ِﺔ ﻋﻠﻴـﻪ
ﰲ ﺍ ﹶﳌﻄﹶﺮ ﻓﻜﺎ ﹶﻥ ﺇﺑﺎﺣﺘﻬﺎ ﻫﻬﻨﺎ ﹶﺃ ﻭﻟﹶﻰ ﺍ.ﻫـ.
ﻉ ﻋﻦ ﺍﻟﺮﻓﻘ ِﺔ
ﺽ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠ ِﺔ ﺧﺸﻴ ﹶﺔ ﺍﻻﻧﻘﻄﺎ ِ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﺼ ﺢ ﺻﻼ ﹸﺓ ﺍﻟﻔﺮ ِ
ﺃﻭ ﺣﺼﻮ ِﻝ ﺿﺮ ٍﺭ ﺑﺎ ﹶﳌﺸﻲ ،ﺃﻭ ﺗﱪﺯ ﻟﻠﺨﻔﺮ.
* ﻗﻮﻟـﻪ) :ﻣﻦ ﺳﺎﻓﺮ ﺳﻔﺮﹰﺍ ﻣﺒﺎﺣﹰﺎ ﺃﺭﺑﻌ ﹶﺔ ﺑﺮٍ ﺩ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﺃﻣﺎ ﺧﺮﻭﺟـﻪ
ﺾ ﻋﻤ ِﻞ ﺃﺭﺿِﻪ ،ﻭﺧﺮﻭﺟﻪ ﺇﱃ ﻗﹸﺒﺎﺀ ﻓﻼ ﻳﺴﻤﻰ ﺳﻔﺮﹰﺍ ﻭﻟﻮ ﻛﺎﻥ ﺑﺮﻳﺪﹰﺍ ﻭﳍﺬﺍ ﻻ
ﺇﱃ ﺑﻌ ِ
ﺐ ﻟـﻪ ﹸﺃﻫﺒ ﹶﺔ ﺍﻟﺴﻔﺮ.
ﻳﺘﺰﻭ ﺩ ﻭﻻ ﻳﺘﺄﻫ
ﺼ ﺮ ﻋﻨﺪ ﺇﺣﺮﺍﻣِﻬﺎ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺍﺧﺘﺎﺭ ﲨﺎﻋ ﹲﺔ :ﻳﺼ ﺢ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﱂ ﻳ ﻨ ِﻮ ﺍﻟ ﹶﻘ
ﺼﺮ ﺑﻼ ﻧﻴ ٍﺔ ﻭﻓﺎﻗﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ.
ﺍﻟ ﹶﻘ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨٦
ﻚ ﺃﺑﻌﺪﳘﺎ ﺃﻭ ﺫﹶﻛ ﺮ ﺻﻼ ﹶﺓ ﺳـﻔ ٍﺮ ﰲ ﺁﺧـﺮ
ﺃﻥ ﻳِﺘﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻃﺮﻳﻘﺎ ِﻥ ﻓﹶﺴﻠ
ﺼ ﺮ ﺃﺑﺪﹰﺍ)*(.
ﺲ ﻭﱂ ﻳﻨ ِﻮ ﺇﻗﺎﻣ ﹰﺔ ﺃﻭ ﺃﻗﺎ ﻡ ﻟﻘﻀﺎ ِﺀ ﺣﺎﺟ ٍﺔ ﺑﻼ ﻧﻴ ٍﺔ ﺇﻗﺎﻣ ﹰﺔ ﹶﻗ
ﺼﺮٍ ،ﻭﺇﻥ ﺣِﺒ
ﹶﻗ
ـــــــــــــــــــــــــــــــــــ
ﺼ ٍﺮ ﺃﺑﺪﹰﺍ( .ﻗﺎﻝ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺣﺒﺲ ﻭﱂ ﻳﻨﻮ ﺇﻗﺎﻣﺔ ﺃﻭ ﺃﻗﺎﻡ ﻟﻘﻀﺎ ِﺀ ﺑﻼ ﻧﻴ ٍﺔ ﺇﻗﺎﻣﺔ ﹶﻗ
ﺼﺮ ﻣﺎ ﱂ ﳚﻤ ﻊ ﺇﻗﺎﻣ ﹰﺔ ﻭﺇ ﹾﻥ ﹶﺃﺗﻰ ﻋﻠﻴـﻪ ﺳِـﻨﻮ ﹶﻥ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﹸﻨﺬﺭ :ﻟﻠﻤﺴﺎﻓﺮ ﺍﻟ ﹶﻘ
ﺶ ﺍﻟﻄﻮﻳﻠ ﹸﺔ ﻟﻠ ﻐ ﺰ ِﻭ ﻭﻻ ﲤﻨﻊ ﺍﻟﺘﺮﺧﺺ ﻟﻘﻮﻟــﻪ ﻋﻠﻴـﻪ ﺇﲨﺎﻋﹰﺎ .ﻭﰲ ﺍﻟﺘﻠﺨﻴﺺ :ﺇﻗﺎﻣ ﹸﺔ ﺍﳉﻴ ِ
ﺼ ﺮ ﺇﱃ ﻋﺸﺮﻳ ﻦ ﻳﻮﻣﹰﺎ ﰒ ﻳِﺘﻢ .ﻭﻋﻦ ﺍﺑـ ِﻦ ﺍﻟﺴﻼﻡ .ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ :ﻭﺇﺫﺍ ﺃﻗﺎ ﻡ ﺑﺒﻠ ٍﺪ ﻣﺘﺮﺩﺩﹰﺍ ﹶﻗ
ﱯ ﻣﻜ ﹶﺔ ﺃﻗﺎ ﻡ ﻓﻴﻬﺎ ﺗﺴ ﻊ ﻋﺸﺮ ﹶﺓ ﻟﻴﻠ ﹰﺔ ﻳﺼﻠﱢﻲ ﺭﻛﻌﺘﲔ .ﻓـﻨﺤ ﻦ ﺇﺫﺍ ﺱ ﻗﺎﻝ :ﳌﺎ ﻓﺘ ﺢ ﺍﻟﻨ ﻋﺒﺎ ٍ
)(١
ﺼﺮﻧﺎ ﻭﺇﻥ ِﺯﺩﻧﺎ ﺃﺗﻤﻤﻨﺎ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ. ﺳﺎﻓﺮﻧﺎ ﻓﺄﻗﹾﻤﻨﺎ ﺗﺴ ﻊ ﻋﺸﺮ ﹶﺓ ﹶﻗ
ﺺ ﲟﺤ ِﻞ ﺍﳊﺎﺟﺔِ؛ ﻷﻧﻪ ﻣﻦ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳉﻤ ﻊ ﺑﲔ ﺍﻟﺼﻼﺗﲔ ﰲ ﺍﻟﺴﻔ ِﺮ ﳜﺘ
ﺐ ﺃﲪﺪ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴـﻪ ،ﻭﻳﺠﻤـ ﻊ ﺺ ﺍﻟﺴﻔ ِﺮ ﻣﻦ ﺗﻘﺪ ٍﱘ ﻭﺗﺄﺧ ٍﲑ ،ﻭﻫﻮ ﻇﺎﻫ ﺮ ﻣﺬﻫ ِ ﺭ ﺧ ِ
ﻑ
ﺕ ﺍﻟﻮ ﹾﻗﺖِ ،ﻭﳋـﻮ ِ ﻑ ﻓﻮﺍ ِ ﻟﺘﺤﺼﻴ ِﻞ ﺍﳉﻤﺎﻋ ِﺔ ﻭﻟﻠﺼﻼ ِﺓ ﰲ ﺍﳊﻤﺎ ِﻡ ﻣﻊ ﺟﻮﺍﺯِﻫﺎ ﻓﻴﻪ ﺧﻮ
ﺱ ﺃﻧﻪ ﺳـﺌﻞ :ﹶﱂ ﻓﻌـ ﹶﻞ ﺫﻟـﻚ؟ ﺚ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺝ ﰲ ﺗ ﺮﻛِﻪ .ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳ ِ ﺤ ﺮ ٍ
ﺗ
)(٢
ﺽ ﺃﻭ ﻏـﲑِﻩ، ﺝ ﺃﺣــﺪﹰﺍ ﻣـﻦ ﹸﺃﻣﺘﻪ .ﻓــﻠﻢ ﻳﻌﱢﻠ ﹾﻠ ﻪ ﲟﺮ ٍ ﺤ ِﺮ
ﻗــﺎﻝ :ﺃﺭﺍﺩ ﺃﻥ ﻻ ﻳ
ﺐ ﺃﲪ ﺪ ﻓﺈﻧﻪ ﳚﻮﺯ ﺍﳉﻤﻊ ﺇﺫﺍ ﻛﺎﻥ ﻟـﻪ ﺷﻐﻞ ﻛﻤﺎ ﳉﻤﻊ ﻣﺬﻫ ﻭﺃﻭﺳــ ﻊ ﺍﳌﺬﺍﻫﺐ ﰲ ﺍ ﹶ
ﺺ ﺃﲪ ﺪ ﺃﻥ ﺍﳌـﺮﺍ ﺩ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋ ﻲ ﺫﻟﻚ ﻣﺮﻓﻮﻋﹰﺎ ﺇﱃ ﺍﻟﻨﱯ ،(٣)ﻭﹶﺃ ﻭ ﹶﻝ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﻧ
ﳉﻤﻌ ِﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍ.ﻫـ. ﺸ ﻐ ِﻞ ﺍﻟﺬﻱ ﻳﺒﻴ ﺢ ﺗﺮ ﻙ ﺍ ﹸ
ﺑﺎﻟ
) (١ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻘﺼﲑ ﻭﻛﻢ ﻳﻘﻴﻢ ﺣﱴ ﻳﻘﺼﺮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻘﺼﲑ ٥٣/٢ﻭﰲ ﺑﺎﺏ ﻣﻘﺎﻡ ﺍﻟﻨﱯ
ﲟﻜﺔ ﺯﻣﻦ ﺍﻟﻔﺘﺢ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ،١٩١/٥ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﻢ ﺗﻘﺼﺮ
ﺍﻟﺼﻼﺓ ﻣﻦ ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ ٤٣٢/٢ﺑﺮﻗﻢ ) (٥٤٨ﻭ).(٥٤٩
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺼﻼﺗﲔ ﰲ ﺍﳊﻀﺮ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﻓﺮﻳﻦ ٤٩٠/١ﻭ.٤٩١
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳚﻤﻊ ﻓﻴﻪ ﺍﳌﻘﻴﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻮﺍﻗﻴﺖ ٢٨٦/١ﺑﺮﻗﻢ ) (٥٩٠ﻭﻟﻔﻈﻪ
ﺑﻌﺪ ﺃﻥ ﺳﺎﻕ ﺳﻨﺪﻩ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺻﻠﱠﻰ ﺑﺎﻟﺒﺼﺮﺓ ﺍﻷُﻭﱃ ﻭﺍﻟﻌﺼﺮ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺷﻲ ٌﺀ ﻭﺍﳌﻐﺮﺏ
ﺱ ﺃﻧﻪ ﺻﻠﱠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﳌﺪﻳﻨ ِﺔ
ﻭﺍﻟﻌﺸﺎ َﺀ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺷﻲ ٌﺀ ﹶﻓ ﻌ ﹶﻞ ﺫﻟﻚ ﻣﻦ ﺷ ﻐ ٍﻞ ﻭ ﺯﻋﻢ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﺕ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺷﻲ ٌﺀ.
ﺠﺪﺍ ٍ
ﺍﻷُﻭﱃ ﻭﺍﻟﻌﺼ ﺮ ﲦﺎ ٍﻥ ﺳ
٨٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﻓﺼـــﻞ
ﺖ ﺇﺣﺪﺍﳘﺎ ﰲ ﺳﻔ ِﺮ ﻗﺼﺮٍ، ﳚﻮﺯ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻈﱡﻬﺮﻳﻦ ﻭﺑﲔ ﺍﻟﻌﺸﺎﺀﻳ ِﻦ ﰲ ﻭﻗ ِ
ﺢ
ﺏ ﻭﻟﻮﺣ ٍﻞ ﻭﺭﻳ ٍﺾ ﻳﻠﹾﺤﻘ ﻪ ﺑﺘﺮ ِﻛ ِﻪ ﻣﺸ ﱠﻘﺔﹲ ،ﻭﺑﲔ ﺍﻟﻌﺸﺎﺀﻳﻦ ﳌﻄ ٍﺮ ﻳﺒ ﱡﻞ ﺍﻟﺜﻴﺎ
ﻭﳌﺮﻳ ٍ
) (
ﻁ*. ﺷﺪﻳﺪ ٍﺓ ﺑﺎﺭﺩﺓٍ ،ﻭﻟﻮ ﺻﻠﱠﻰ ﰲ ﺑﻴﺘ ِﻪ ﺃﻭ ﰲ ﻣﺴﺠ ٍﺪ ﻃﺮﻳﻘـ ﻪ ﲢـﺖ ﺳـﺎﺑﺎ ٍ
ﻭﺍﻷﻓﻀﻞ ﻓﻌﻞ ﺍﻷﺭﻓﻖ ﺑﻪ ﻣﻦ ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ،ﻓﺈﻥ ﲨﻊ ﰲ ﻭﻗﺖ ﺍﻷﻭﱃ ﺍﺷﺘﺮﻁ
ﻧﻴﺔ ﺍﳉﻤﻊ ﻋﻨﺪ ﺇﺣـﺮﺍﻣﻬﺎ ،ﻭﻻ ﻳﻔــ ﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﲟﻘــﺪﺍﺭ ﺇﻗﺎﻣﺔ ﻭﻭﺿﻮﺀ
) (
ﺧﻔﻴﻒ ،ﻭﻳﺒﻄﻞ ﺑﺮﺍﺗﺒﺔ ﺑﻴﻨﻬﻤﺎ * ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺬﺭ ﻣﻮﺟﻮﺩﺍ ﻋﻨﺪ ﺍﻓﺘﺘﺎﺣﻬﻤـﺎ
ﻭﺳﻼﻡ ﺍﻷﻭﱃ ،ﻭﺇﻥ ﲨﻊ ﰲ ﻭﻗﺖ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺷﺘﺮﻁ ﻧﻴﺔ ﺍﳉﻤﻴﻊ ﰲ ﻭﻗﺖ ﺍﻷﻭﱃ ،
ﺇﻥ ﱂ ﻳﻀﻖ ﻋﻦ ﻓﻌﻠﻬﺎ ،ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﺬﺭ ﺇﱃ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺜﺎﻧﻴﺔ.
ـــــــــــــــــــــــــــــــــــ
ﻁ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻫﻞ ﳚﻮ ﺯ ﻷﺟـ ِﻞ
ﺖ ﺳﺎﺑﺎ ٍ
ﻗﻮﻟـﻪ) :ﻭﰲ ﻣﺴﺠ ٍﺪ ﻃﺮﻳﻘ ﻪ ﹶﲢ *
ﻁ
ﺖ ﺳـﺎﺑﺎ ٍ
ﺍﻟ ﻮ ﺣ ِﻞ ﻭﺍﻟﺮﻳ ِﺢ ﺍﻟﺸﺪﻳﺪ ِﺓ ﺍﻟﺒﺎﺭﺩ ِﺓ ﺃﻭ ﳌﻦ ﻳﺼﻠﱢﻲ ﰲ ﺑﻴﺘ ِﻪ ﺃﻭ ﰲ ﻣﺴﺠ ٍﺪ ﻃﹸﺮﻗ ﻪ ﲢ
ﲔ ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ) :ﺇﺣﺪﺍﳘﺎ( :ﺍﳉﻮﺍﺯ؛ ﻷﻥ ﺍﻟﺮﺧﺼ ﹶﺔ ﺍﻟﻌﺎﻣ ﹶﺔ ﻳﺴـﺘﻮﻱ ﻋﻠﻰ ﻭﺟﻬ ِ
ﻓﻴﻬﺎ ﺣﺎ ﹸﻝ ﻭﺟﻮ ِﺩ ﺍﳌﺸﻘ ِﺔ ﻭﻋﺪﻣِﻬﺎ ﻛﺎﻟﺴﻔ ِﺮ ﻭﺍﻟﺜﺎﱐ :ﺍ ﹶﳌﻨﻊ؛ ﻷﻥ ﺍﳉﻤ ﻊ ﻷﺟـ ِﻞ ﺍﳌﺸـﻘﺔ.
ﺍ.ﻫـ .ﻣﻠﺨﺼﹰﺎ.
* ﻗﻮﻟـﻪ) :ﻭﻳﺒﻄﻞ ﺑﺮﺍﺗﺒﺔ ﺑﻴﻨﻬﻤﺎ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﺈﻥ ﺻﻠﱠﻰ ﺍﻟ
ﺴﻨ ﹶﺔ ﺑﻴﻨـﻬﻤﺎ ﺑﻄﹶـ ﹶﻞ
ﺖ ﺍﻷُﻭﱃ،ﳉ ﻤ ِﻊ ﰲ ﻭﻗ ِ
ﺍﳉﻤ ﻊ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻣﻮﺍﻻ ﹶﺓ ﰲ ﺍ ﹶ
ﲔ ﰲ ﺑﻴﺘـﻪﺺ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﰲ ﺟ ﻤ ِﻊ ﺍﳌﻄ ِﺮ ﺇﺫﺍ ﺻﻠﱠﻰ ﺇﺣﺪﻯ ﺍﻟﺼـﻼﺗ ِ ﻭﻫﻮ ﻣﺄﺧﻮ ﹲﺫ ﻣﻦ ﻧ
ﺱ .ﻭﻣﻦ ﻧﺼﻪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻃﺎﻟﺐ :ﻟﻠﻤﺴـﺎﻓ ِﺮ ﺃﻥ ﻳﺼـﱢﻠ ﻲ ﻭﺍﻷﺧﺮﻯ ﰲ ﺍﳌﺴﺠ ِﺪ ﻓﻼ ﺑﺄ
ﳉ ﻤﻊ .ﻭﻗـﺎﻝ ﺃﻳﻀـﹰﺎ :ﻭﻻ ﺸ ﹶﻔﻖ ،ﻭﻋﻠﱠﻠﻪ ﺃﲪ ﺪ ﺑﺄﻧﻪ ﳚﻮ ﺯ ﻟـﻪ ﺍ ﹶ
ﺐ ﺍﻟ
ﺍﻟﻌﺸﺎ َﺀ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﻐﻴ
ﺼ ِﺮ ﻭﺍﳉﻤ ِﻊ ﻧﻴﺔﹲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﻭﻏﲑﻩ.ﺸﺘ ﺮﻁﹸ ﻟﻠ ﹶﻘ
ﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٨٨
ﻓﺼـــــﻞ
) (
ﺕ ﻛﻠﻬﺎ ﺟﺎﺋﺰﺓ * .ﻭﻳﺴﺘ
ﺤﺐ ﱯ ﺑﺼﻔﺎ ٍ ﺖ ﻋﻦ ﺍﻟﻨ
ﺤ
ﻑﺻ ﻭﺻﻼ ﹸﺓ ﺍﳋﻮ ِ
ﻒ
ﺴ ِﻪ ﻭﻻ ﻳﺜﻘﻠ ﻪ ﻛﺴﻴ ٍ
ﺡ ﻣﺎ ﻳﺪﻓ ﻊ ﺑﻪ ﻋﻦ ﻧﻔ ِ
ﺃﻥ ﻳﺤﻤ ﹶﻞ ﻣﻌﻪ ﰲ ﺻﻼﺗِﻬﺎ ﻣﻦ ﺍﻟﺴﻼ ِ
ﻭﳓﻮﻩ.
ـــــــــــــــــــــــــــــــــــ
ﱯ ﰲ ﺃﻳﺎ ٍﻡ ﻣﺨﺘِﻠﻔﹶـ ٍﺔ ﺑﺄﺷـﻜﺎ ٍﻝ
ﻉ ﺻﻼﻫﺎ ﺍﻟﻨ
ﻑ ﺃﻧﻮﺍ
* ﻗﺎﻝ ﺍﳋﻄﱠﺎﰊ :ﺻﻼ ﹸﺓ ﺍﳋﻮ ِ
ﻑ
ﻣﺘﺒﺎﻳﻨ ٍﺔ ﻳﺘﺤﺮﻯ ﰲ ﹸﻛﻠﱢﻬﺎ ﻣﺎ ﻫﻮ ﺍ َﻷ ﺣ ﻮﻁﹸ ﻟﻠﺼﻼ ِﺓ ﻭﺍﻷﺑﻠ ﹸﻎ ﰲ ﺍﳊﺮﺍﺳﺔِ ،ﻓﻬﻲ ﻋﻠﻰ ﺍﺧﺘﻼ ِ
ﺻﻮﺭِﻫﺎ ﻣﺘﻔﻘ ﹸﺔ ﺍﳌﻌﲎ.
ﺖ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺍﻷُﻭﱃ
ﻑ ﻭﻫﻮ ﻣﻘﻴ ﻢ ﺻﻠﱠﻰ ﺑﻜﻞ ﻃﺎﺋﻔ ٍﺔ ﺭﻛﻌﺘﲔ ﻭﺃ ﱠﲤ ﻗﺎﻝ ﺍﳋﺮﻗﻲ :ﻭﺇ ﹾﻥ ﺧﺎ
ﺑﺎﳊﻤﺪ ﷲ ﰲ ﻛ ﱢﻞ ﺭﻛﻌﺔٍ ،ﻭﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺍﻷُﺧﺮﻯ ﺗﺘﻢ ﺑﺎﳊﻤﺪ ﷲ ﻭﺳﻮﺭﺓ :ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑـﻦ
ﻀ ِﺮ ﻗﺎﻝ ﺎ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺍﳉﹸﻤﻬﻮ ﺭ.
ﳊ
ﻑﰲﺍ ﹶ ﺣﺠﺮ :ﺻﻼﺓ ﺍﳋﻮ ِ
٨٩ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺑـﺎﺏ ﺻـﻼﺓ ﺍﳉﻤﻌـﺔ
) (
ﺗﻠﹾﺰ ﻡ ﻛ ﱠﻞ ﹶﺫ ﹶﻛ ٍﺮ ﺣﺮ ،ﻣﻜﱠﻠﻒٍ ،ﻣﺴﻠﻢٍ ،ﻣﺴﺘﻮﻃ ٍﻦ ﺑﺒﻨﺎﺀ * ﺍﺳﻤﻪ ﻭﺍﺣﺪ ﻭﻟـﻮ
ﺐ ﻋﻠﻰ ﻣﺴﺎﻓ ٍﺮ ﺳـ ﹶﻔ ﺮ
ﺗ ﹶﻔﺮﻕ ،ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺴﺠ ِﺪ ﺃﻛﺜ ﺮ ﻣﻦ ﹶﻓ ﺮ ﺳﺦٍ ،ﻭﻻ ﲡ
ﺢﺼ ٍﺮ ﻭﻻ ﻋﺒ ٍﺪ ﻭﻻ ﺍﻣﺮﺃﺓٍ ،ﻭﻣﻦ ﺣﻀﺮﻫﺎ ﻣﻨﻬﻢ ﺃﺟﺰﺃﺗﻪ ﻭﱂ ﺗﻨﻌﻘ ﺪ ﺑﻪ ،ﻭﱂ ﻳﺼـ ﹶﻗ
) (
ﺕ
ﺖ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﻀﺮﻫﺎ ﻭﺍﻧﻌﻘـﺪ ﺖ ﻋﻨﻪ ﻟﻌﺬ ٍﺭ ﻭﺟﺒ ﺃﻥ ﻳ ﺆ ﻡ ﻓﻴﻬﺎ * ،ﻭ ﻣ ﻦ ﺳﻘﻄ
ﺑﻪ ،ﻭﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻈﱡﻬ ﺮ ﳑ ﻦ ﻋﻠﻴﻪ ﺣﻀﻮ ﺭ ﺍﳉﻤﻌ ِﺔ ﻗﺒﻞ ﺻﻼﺓ ﺍﻹﻣـﺎ ِﻡ ﱂ ﺗﺼـﺢ،
ﺐ ﻋﻠﻴﻪ ،ﻭﺍﻷﻓﻀ ﹸﻞ ﺣﱴ ﻳﺼﱢﻠ ﻲ ﺍﻹﻣﺎ ﻡ .ﻭﻻ ﳚﻮ ﺯ ﳌﻦ ﺗﻠﺰﻣـﻪ ﺢ ﳑﻦ ﻻ ﲡ ﻭﺗﺼ
ﺍﻟﺴﻔ ﺮ ﰲ ﻳﻮﻣِﻬﺎ ﺑﻌ ﺪ ﺍﻟﺰﻭﺍﻝ.
ﻓﺼــــﻞ
ﺤﺘِﻬﺎ ﺷﺮﻭﻁﹲ ﻟﻴﺲ ﻣﻨﻬﺎ ﺇِﺫ ﹸﻥ ﺍﻹﻣﺎ ِﻡ. ﺼ ﻁﻟ ِﻳﺸﺘﺮ ﹸ
ﺖ ﺻﻼ ِﺓ ﺍﻟﻌﻴﺪ)*( ،ﻭﺁﺧ ﺮ ﻩ ﺁﺧ ﺮ ﻭﻗ ِ
ﺖ ﺻﻼ ِﺓ ﺖ :ﻭﺃﻭﻟﹸﻪ ﺃﻭ ﹸﻝ ﻭﻗ ِ
ﺃﺣﺪﻫﺎ :ﺍﻟﻮﻗ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻣﺴﺘﻮﻃِﻦ ﺑﺒﻨﺎﺀ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﲡ
ﺐ ﺍﳉﹸﻤﻌ ﹸﺔ ﻋﻠﻰ ﻣﻦ ﺃﻗﺪﻡ ﰲ ﻏﲑ ﺑﻨﺎ ٍﺀ
ﺕ ﺍﻟﺸﻌ ِﺮ ﻭﳓﻮِﻫﺎ ،ﻭﻫﻮ ﺃﺣ ﺪ ﻗﻮﻟﹶﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭ ﺣﻜﹶﻰ ﺍﻷﺯﺟ ﻲ ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﺃﲪ ﺪ:
ﻛﺎﳋﻴﺎﻡِ ،ﻭﺑﻴﻮ ِ
ﺲ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻟﺒﺎﺩﻳ ِﺔ ﺟﻤﻌﺔﹲ؛ ﻷﻬﻧﻢ ﻳﺘﻨﻘﻠﻮﻥ ﻓﺄ ﺳ ﹶﻘﻄﹶﻬﺎ ﻋﻨﻬﻢ ،ﻭﻋﻠﻞ ﺑﺄﻬﻧﻢ ﻏ ﲑ ﻣﺴﺘﻮﻃِﻨﲔ .ﻭﻗﺎﻝ
ﻟﻴ
ﻁ ﻣﻊ ﺇﻗﺎﻣﺘِﻬﻢ ﰲ ﺍﳋﻴﺎﻡ ﻭﳓﻮﻫﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻳﺰﺭﻋﻮﻥ ﻛﻤـﺎ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﻳﺸﺘﺮ ﹸ
ﺤﺘ ِﻤﻞﹸ ﺃﻥ ﺗﻠﺰ ﻡ ﺍﳉﻤﻌ ﹸﺔ ﻣﺴﺎﻓﺮﹰﺍ ﻟﻪ ﺍﻟﻘﺼ ﺮ ﺗﺒﻌﹰﺎ ﻟﻠﻤﻘﻴﻤﲔ.
ﻉ ﺃﻫ ﹸﻞ ﺍﻟﻘﺮﻳ ِﺔ .ﻭﻳ
ﻳﺰﺭ
ﺢ ﺃﻥ ﻳ ﺆ ﻡ ﻓﻴﻬﺎ( .ﻗﺎﻝ
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺣﻀﺮﻫﺎ ﻣﻨﻬﻢ ﺃﺟﺰﺃﺗﻪ ﻭﱂ ﺗﻨﻌﻘ ﺪ ﺑﻪ ﻭﱂ ﺗﺼ
ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔ ﹶﺔ ﻭﺍﻟﺸﺎﻓﻌ ﻲ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻌﺒ ﺪ ﻭﺍﳌﺴﺎﻓ ﺮ ﺇﻣﺎﻣﹰﺎ ﻓﻴﻬﺎ،
ﻚ ﰲ ﺍﳌﺴﺎﻓﺮ.
ﻭﻭﺍﻓﻘ ﻬ ﻢ ﻣﺎﻟ
* ﻗﻮﻟﻪ) :ﻭﺃﻭﻟﹸﻪ ﺃﻭ ﹸﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻌﻴﺪ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻗﺎﻝ ﺃﻛﺜ ﺮ ﺃﻫـ ِﻞ
ﻉ=:
ﺐ ﺗﻌﺠﻴﻠﹸﻬﺎ ﰲ ﺃﻭ ِﻝ ﻭﻗﺘِﻬﺎ ﻟﻘﻮ ِﻝ ﺳﻠﻤ ﹶﺔ ﺑﻦ ﺍ َﻷﻛﹾﻮ ِ
ﺖ ﺍﻟﻈﱡﻬ ِﺮ ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤ
ﺍﻟﻌﻠ ِﻢ ﻭﻗﺘﻬﺎ ﻭﻗ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٩٠
ﺝ ﻭﻗﺘﻬﺎ ﻗﺒ ﹶﻞ ﺍﻟﺘﺤﺮﳝﺔ ﺻﻠﱡﻮﺍ ﻇﻬﺮﹰﺍ ﻭﺇﻻ ﻓﺠﻤﻌﺔ. ﺍﻟﻈﱡﻬ ِﺮ ﻓﺈﻥ ﺧﺮ
) (
ﺢ ﻓﻴﻤﺎﲔ * ﻣﻦ ﺃﻫﻞ ﻭﺟﻮﺑِﻬﺎ ﺑﻘﺮﻳﺔ ﻣﺴﺘﻮﻃِﻨﲔ .ﻭﺗﺼ ﺍﻟﺜﺎﱐ :ﺣﻀﻮ ﺭ ﺃﺭﺑﻌ
ﻗــﺎﺭﺑﻪ ﺍﻟﺒﻨﻴﺎ ﹶﻥ ﻣــﻦ ﺍﻟﺼﺤﺮﺍﺀِ ،ﻓـــﺈ ﹾﻥ ﻧ ﹶﻘﺼـﻮﺍ ﻗﺒــﻞ ﺇﺗﻤﺎﻣِﻬـﺎ
ﺍﺳـﺘﺄﻧﻔـﻮﺍ ﻇﹸﻬﺮﺍﹰ ،ﻭﻣﻦ ﺃﺩﺭﻙ ﻣﻊ ﺍﻹﻣﺎ ِﻡ ﻣﻨﻬﺎ ﺭﻛﻌ ﹰﺔ ﺃﲤﱠﻬﺎ ﺟﻤﻌﺔﹰ ،ﻭﺇ ﹾﻥ ﺃﺩﺭ ﻙ
) (
ﺃﻗ ﱠﻞ ﻣﻦ ﺫﻟﻚ ﺃﲤﱠﻬﺎ ﻇﹸﻬﺮﹰﺍ ﺇﺫﺍ ﻛﺎﻥ ﻧﻮﻯ ﺍﻟﻈﱡﻬ ﺮ * .
ـــــــــــــــــــــــــــــــــــ
ﺲ ﰒ ﻧﺮﺟ ﻊ ﻧﺘﺘﺒ ﻊ ﺍﻟ ﹶﻔ ﻲ َﺀ") .(١ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺃﻣﺎ
ﺖ ﺍﻟﺸﻤ
="ﻛﻨﺎ ﳒﻤ ﻊ ﻣﻊ ﺍﻟﻨﱯ ﺇﺫﺍ ﺯﺍﻟ ِ
ِﻓﻌﻠﹸﻬﺎ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ؛ ﻓﺎﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﻻ ﳚﻮﺯ؛ ﻓﺎ َﻷﻭﱃ ِﻓ ﻌﻠﹸﻬﺎ ﺑﻌﺪ ﺍﻟـﺰﻭﺍﻝِ ،ﻷﻧـﻪ ﻓﻴـﻪ
ﻒ .ﺍ.ﻫـ .ﻣﻠﺨﺼﹰﺎ.
ﻑ .ﻭﺗﻌﺠﻴﻠﹸﻬﺎ ﰲ ﺃﻭ ِﻝ ﻭﻗﺘِﻬﺎ ﰲ ﺍﻟﺸﺘﺎ ِﺀ ﻭﺍﻟﺼﻴ ِ
ﻼ ِ
ﺨﹶ
ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺍﹾﻟ ِ
* ﻗﻮﻟـﻪ) :ﺣﻀﻮﺭ ﺃﺭﺑﻌﲔ( :ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﺗﻨﻌﻘﺪ ﺑﺜﻼﺛﺔ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
ﺕ ﻋﻦ ﺃﲪﺪ،
ﻭﺗﻨﻌﻘﺪ ﺍﳉﻤﻌﺔ ﺑﺜﻼﺛﺔ :ﻭﺍﺣ ﺪ ﳜﻄﹸﺐ ﻭﺍﺛﻨﺎﻥ ﻳﺴﺘﻤﻌﺎﻥ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎ ِ
ﺖ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ
ﻭﻗﻮ ﹸﻝ ﻃﺎﺋﻔ ٍﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ .ﻭﻗﺪ ﻳﻘﺎ ﹸﻝ ﺑﻮﺟﻮﺑِﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ ﻷﻧﻪ ﱂ ﻳﺜﺒ
ﻑ ﺍﳌﺴﺎﻓﺮِ،
ﺾ ﲞﻼ ِ
ﻣ ﻦ ﺩﻭﻧﻬﻢ ،ﺗﺼ ﺢ ﳑﻦ ﺩﻭﻬﻧﻢ ،ﻷﻧﻪ ﺍﻧﺘﻘﺎ ﹲﻝ ﺇﱃ ﺃﻋﻠﻰ ﺍﻟ ﹶﻔ ﺮﺿﲔ ﻛﺎﳌﺮﻳ ِ
ﻓﺈ ﱠﻥ ﻓﺮﺿﻪ ﺭﻛﻌﺘﺎﻥ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺃﺩﺭﻙ ﺃﻗ ﱠﻞ ﻣﻦ ﺫﻟﻚ ﺃﲤﱠﻬﺎ ﻇﹸﻬﺮﹰﺍ ﺇﺫﺍ ﻛﺎﻥ ﻧﻮﻯ ﺍﻟﻈﱡﻬ ﺮ( .ﻗـﺎﻝ ﰲ
ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﺃﺩﺭﻙ ﻣﻊ ﺍﻹﻣﺎ ِﻡ ﻣﻨﻬﺎ ﺭﻛﻌ ﹰﺔ ﺃﲤﱠﻬﺎ ﺟﻤﻌﺔﹰ ،ﻭﻣﻦ ﺃﺩﺭ ﻙ ﺃﻗ ﱠﻞ ﻣﻦ ﺫﻟﻚ ﺃﲤﱠﻬـﺎ
ﻕ ﺑ ﻦ ﺷﺎِﻗﻼﱠ :ﻳﻨﻮﻱ ﲨﻌ ﹰﺔ
ﻇﹸﻬﺮﹰﺍ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻧﻮﻯ ﺍﻟﻈﱡﻬ ﺮ ﰲ ﻗﻮﻝ ﺍﳋﺮﻗﻲ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎ
ﻭﻳِﺘﻤﻬﺎ ﻇﹸﻬﺮﹰﺍ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﻗﻮ ِﻝ ﹶﻗﺘﺎﺩ ﹶﺓ ﻭﺃﻳﻮﺏ ﻭﻳﻮﻧ
ﺲ ﻭﺍﻟﺸﺎﻓﻌﻲ؛
ﻒ ﻣﻦ ﻳﺼﻠﱢﻲ ﺍﳉﻤﻌ ﹶﺔ ﰲ ﺍﺑﺘﺪﺍﺋِﻬﺎ ،ﻓﻜﺬﻟﻚ ﰲ ﺍﻧﺘـﻬﺎﺋِﻬﺎ.
ﻱ ﺍﻟﻈﱡﻬ ﺮ ﺧﻠ
ﻷﻧﻪ ﻳﺼ ﺢ ﺃﻥ ﻳﻨﻮ
ﺍ.ﻫـ ﻣﻠﺨﺼﹰﺎ.
) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﳊﺪﻳﺒﻴﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ،١٥٩/٥ﻭﻣﺴﻠﻢ ﰲ:
ﺑﺎﺏ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺣﲔ ﺗﺰﻭﻝ ﺍﻟﺸﻤﺲ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ .٥٨٩/٢
٩١ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﺼـﻼ ﹸﺓ ﺤﺘِﻬﻤﺎ :ﺣ ﻤﺪ ﺍ ِﻁﺻ ﻁ ﺗﻘ ﺪ ﻡ ﺧﻄﺒﺘﲔ ،ﻣﻦ ﺷ ﺮ ِﻭﻳﺸﺘﺮ ﹸ
ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﷲ ﻭﻗﺮﺍﺀ ﹸﺓ ﺁﻳﺔٍ ،ﻭﺍﻟﻮﺻﻴ ﹸﺔ ﺑﺘﻘﻮﻯ ﺍﷲ ﻋ ﺰ ﻭﺟـﻞﹼ ،ﻭﺣﻀـﻮ ﺭ
ﺍﻟﻌﺪ ِﺩ ﺍﳌﹸﺸﺘ ﺮﻁِ ،ﻭﻻ ﺗﺸﺘ ﺮﻁﹸ ﳍﻤﺎ ﺍﻟﻄﻬﺎﺭﺓﹸ ،ﻭﻻ ﺃﻥ ﻳﺘﻮﻻﻫﻤﺎ ﻣﻦ ﻳﺘﻮﻟﱠﻰ ﺍﻟﺼﻼ ﹶﺓ.
ﲔ
ﱪ ﺃﻭ ﻣﻮﺿ ٍﻊ ﻋﺎﻝٍ ،ﻭﻳﺴﻠﱢﻢ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣ ﺐ ﻋﻠﻰ ﻣِﻨ ٍ ﻭﻣﻦ ﺳﻨﻨِﻬﻤﺎ ﺃ ﹾﻥ ﳜ ﹸﻄ
ﻍ ﺍﻷﺫﺍﻥ ،ﻭﳚ ِﻠﺲ ﺑﲔ ﺍﳋﹸﻄﺒـﺘﲔِ ،ﻭﳜﻄﹸـﺐ ﺇﺫﺍ ﺃﹶﻗﺒ ﹶﻞ ﻋﻠﻴﻬﻢ ﰒ ﳚ ِﻠﺲ ﺇﱃ ﻓﺮﺍ ِ
ﺼﺪِ ﺗﻠﹾﻘﺎ َﺀ ﻭﺟﻬﻪِ ،ﻭﻳﻘﺼـ ﺮ
ﺱ ﺃﻭ ﻋﺼﺎﹰ ،ﻭﻳﻘ ِ ﻒ ﺃﻭ ﻗﻮ ٍ ﻗﺎﺋﻤﺎﹰ ،ﻭﻳﻌﺘﻤ ﺪ ﻋﻠﻰ ﺳﻴ ٍ
ﺍﳋﹸﻄﺒﺔﹶ ،ﻭﻳﺪﻋﻮ ﻟﻠﻤﺴﻠﻤﲔ.
ﻓﺼــﻞ
ﻭﺍﳉﻤﻌ ﹸﺔ ﺭﻛﻌﺘﺎ ِﻥ ﻳﺴ ﻦ ﺃﻥ ﻳﻘﹾﺮﹶﺃ ﺟﻬـﺮﹰﺍ ﰲ ﺍﻷُﻭﱃ ﺑﺎﳉﹸﻤﻌـﺔ ﻭﰲ ﺍﻟﺜﺎﻧﻴـ ِﺔ
) (
ﺑﺎﳌﻨﺎﻓﻘﲔ ،ﻭﺗﺤ ﺮ ﻡ ﺇﻗﺎﻣﺘﻬﺎ ﰲ ﺃﻛﺜ ِﺮ ﻣﻦ ﻣﻮﺿ ٍﻊ ﻣﻦ ﺍﻟﺒﻠ ِﺪ ﺇﻻ ﳊﺎﺟـ ٍﺔ * ،ﻓـﺈﻥ
ﹶﻓ ﻌﻠﹸﻮﺍ ﻓﺎﻟﺼﺤﻴﺤ ﹸﺔ ﻣﺎ ﺑﺎ ﺷﺮﻫﺎ ﺍﻹﻣﺎ ﻡ ﺃﻭ ﹶﺃ ِﺫ ﹶﻥ ﻓﻴﻬﺎ ،ﻓـﺈﻥ ﺍﺳــﺘﻮﻳﺎ ﰲ ﺇﺫﻥ ﺃﻭ
ﻋﺪﻣـﻪ ﻓﺎﻟﺜﺎﻧﻴﺔ ﺑﺎﻃﻠﺔ ،ﻭﺇﻥ ﻭﻗﻌﺘﺎ ﻣﻌﹰﺎ ﺃﻭ ﺟ ِﻬﻠﹶﺖ ﺍﻷﻭﱃ ﺑ ﹶﻄ ﹶﻠﺘﺎ .ﻭﺃﻗ ﱡﻞ ﺍﻟﺴـﻨ ِﺔ
) (
ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﺭﻛﻌﺘﺎﻥ ،ﻭﺃﻛﺜﺮﻫﺎ ﺳﺖ ،ﻭﻳﺴ ﻦ ﺃﻥ ﻳﻐﺘﺴﻞ ﳍـﺎ ]ﰲ ﻳﻮﻣﻬـﺎ[ *
-ﻭﺗﻘﺪﻡ -ﻭﻳﺘﻨﻈﻒ ﻭﻳﺘﻄﻴﺐ ،ﻭﻳﻠﺒﺲ ﺃﺣﺴﻦ ﺛﻴﺎﺑﻪ ،ﻭﻳﺒﻜﺮ ﺇﻟﻴﻬﺎ ﻣﺎﺷﻴﺎﹰ ،ﻭﻳﺪﻧﻮ
ـــــــــــــــــــــــــــــــــــ
ﺤﺮﻡ ﺇﻗﺎﻣﺘﻬﺎ ﰲ ﺃﻛﺜــﺮ ﻣﻦ ﻣــﻮﺿـــﻊ ﰲ ﺍﻟﺒﻠـــ ِﺪ ﺇﻻ
* ﻗﻮﻟﻪ) :ﺗ
ﲔ ﻟﻠﺒﻠ ِﺪ ﻟﻠﺤﺎﺟــﺔِ، ﳊﺎﺟ ٍﺔ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﲡــﻮ ﺯ ﺇﻗﺎﻣ ﹸﺔ ﺍﳉﻤﻌ ِﺔ ﰲ ﻣــﻮﺿﻌ ِ
ﻭﻻ ﳚــﻮ ﺯ ﻣﻊ ﻋﺪﻣِﻬﺎ .ﻗــﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﲡﻮ ﺯ ﰲ ﺃﻛﺜﺮ ﻣ ﻦ ﻣﻮﺿ ٍﻊ ﻟﻠﺤﺎﺟـ ِﺔ
ﺕ
ﻼ ﺗﻔﻮ
ﻚ ﻟِﺌ ﱠ
ﻑ ﻓﺘﻨ ٍﺔ ﺃﻭ ﺑ ﻌ ٍﺪ ﺃﻭ ﺿﻴ ٍﻖ ﻭﻓﺎﻗﹰﺎ ﻟﻠﺸﺎﻓﻌﻲ ،ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻭﻣﺎﻟ ٍﻛﺨﻮ ِ
ﳋ ﹾﻠ ِﻖ ﺍﻟﻜﺜ ِﲑ ﺩﺍﺋﻤﹰﺎ.
ﺣِﻜﻤﺔﹸ ﲡﻤﻴ ِﻊ ﺍ ﹶ
* ﻗﻮﻟـﻪ) :ﻭﻳﺴ ﻦ ﺃﻥ ﻳﻐﺘﺴ ﹶﻞ ﻭﺗ ﹶﻘﺪﻡ( -ﺃﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﻫﻮ ﻗﻮﻟـﻪ :ﻭﺇﻥ
ﺍﺳﺘﻌﻤﻞ ﰲ ﻃﻬﺎﺭ ٍﺓ ﻣﺴﺘﺤﺒ ٍﺔ ﻛﺘﺠﺪﻳ ِﺪ ﻭﺿﻮ ٍﺀ ﻭﻏﺴﻞ ﺟﻤﻌﺔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٩٢
ﻣﻦ ﺍﻹﻣﺎﻡ ،ﻭﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ ﻳﻮﻣﻬﺎ ﻭﻳﻜﺜﺮ ﺍﻟـﺪﻋﺎﺀ ﻭﺍﻟﺼـﻼﺓ ﻋﻠـﻰ
ﺍﻟـﻨﱯ ،ﻭﻻ ﻳﺘﺨﻄﱠﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎﻣﹰﺎ ﺃﻭ ﺇﱃ ﹸﻓﺮﺟﺔٍ ،ﻭ ﺣﺮﻡ
ﺲ ﻣﻜﺎﻧﻪ ﺇﻻ ﻣﻦ ﹶﻗﺪﻡ ﺻﺎﺣﺒﹰﺎ ﻟـﻪ ﻓﺠﻠﺲ ﰲ ﻣﻮﺿﻊ ﳛﻔﻈﻪ ﺃﻥ ﻳﻘﻴ ﻢ ﻏﲑﻩ ﻓﻴﺠﻠ
) (
ﺼﻠﻰ ﻣﻔﺮﻭﺵ ﻣﺎ ﱂ ﺗﺤﻀﺮ ﺍﻟﺼﻼﺓ * ،ﻭﻣﻦ ﻗﺎﻡ ﻣﻦ ﻣﻜﺎﻧﻪ ﻟـﻪ ،ﻭ ﺣﺮﻡ ﺭﻓ ﻊ ﻣ
ﺤ ﹶﻘﻪ ﰒ ﻋﺎﺩ ﺇﻟﻴﻪ ﻗﺮﻳﺒﹰﺎ ﻓﻬﻮ ﺃﺣ ﻖ ﺑﻪ ،ﻭﻣﻦ ﺩﺧﻞ ﻭﺍﻹﻣـﺎ ﻡ ﳜﻄـﺐ ﱂ ﻟﻌﺎﺭﺽ ﹶﻟ ِ
ﺐ ﺇﻻ ﳚﻠﺲ ﺣﱴ ﻳﺼﱢﻠ ﻲ ﺭﻛﻌﺘﲔ ﻳﻮﺟﺰ ﻓﻴﻬﻤﺎ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﻜﻼ ﻡ ﻭﺍﻹﻣﺎ ﻡ ﳜﻄـ
ﻟـﻪ ﺃﻭ ﳌﻦ ﻳﻜﻠﻤﻪ ،ﻭﳚﻮﺯ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﻭﺑﻌﺪﻫﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭ ﺣﺮﻡ ﺭﻓ ﻊ ﻣﺼﻠﱠﻰ ﻣﻔﺮﻭﺵ ﻣﺎ ﱂ ﺗﺤﻀﺮ ﺍﻟﺼﻼﺓ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ
ﻭﺟﺪ ﻣﺼﻠﻰ ﻣﻔﺮﻭﺷﹰﺎ ﻓﻬﻞ ﻟـﻪ ﺭ ﹾﻓﻌﻪ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ) :ﺃﺣﺪﳘﺎ(:
ﻟﻴﺲ ﻟـﻪ ﺫﻟﻚ ﻷﻥ ﻓﻴﻪ ﺍﻓﺘﻴﺎﺗﹰﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻭﺭﲟﺎ ﺃﻓﻀﻰ ﺇﱃ ﺍﳋﺼﻮﻣﺔ ،ﻭﻷﻧـﻪ ﺳـﺒ ﻖ
ﺱ
ﺇﻟﻴﻪ ،ﹶﺃﺷﺒﻪ ﺍﻟﺴﺎﺑ ﻖ ﺇﱃ ﺭﺣﺒ ِﺔ ﺍﳌﺴﺠﺪ ﻭﻣﻘﺎﻋ ِﺪ ﺍﻷﺳﻮﺍﻕ) ،ﻭﺍﻟﺜﺎﱐ( :ﳚﻮﺯ ﺭ ﹾﻓﻌﻪ ﻭﺍﳉﻠﻮ
ﺴﺒﻖ ﺑﺎﻷﺑﺪﺍﻥ ﻫﻮ ﺍﻟﺬﻱ ﳛﺼـﻞ ﺑـﻪ ﺍﻟﻔﻀـ ﹸﻞ ﻻ ﺿﻌﻪ ﻷﻧﻪ ﻻ ﺣﺮﻣ ﹶﺔ ﻟـﻪ ،ﻭﻷﻥ ﺍﻟ
ﻣﻮ ِ
ﺏ ﺍﻟﻨﺎﺱ ،ﻭ ﺭ ﹾﻓﻌﻬﺎ
ﺑﺎ َﻷ ﻭﻃِﺌﺔ ،ﻭﻷﻥ ﺗ ﺮﻛﹶﻬﺎ ﻳﻔﻀﻲ ﺇﱃ ﺃﻥ ﻳﺘﺄﺧ ﺮ ﺻﺎﺣﺒﻬﺎ ﰒ ﻳﺘﺨ ﱠﻄﻰ ﺭﻗﺎ
ﺾ ﺍﻟﻨﺎﺱ ﻳﺄﰐ ﻓﻴﻀﻊ ﻋﺼﺎﻩ ﻭﳜﺮﺝ َﻷﺷﻐﺎﻟﻪ ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ، ﻳﻨﻔﻲ ﺫﻟﻚ .ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌ
ﻭﺍﻟﺪﺍﺧ ﹸﻞ ﺑﻌﺪﻩ ﻫﻮ ﺍﻟﺴﺎﺑ ﻖ ﻭﻟﻮ ﺟﻠﺲ ﰲ ﺍﻟﺼﻒ ﺍﻵﺧﺮ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺃﺑﺎ ﺑ ﹶﻄﻴﻦ :ﻭﺃﻣﺎ ﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻭﻭﺟﺪ ﻓﻴﻬﺎ ﻋﺼﹰﺎ ﻳﻀﻌﻬﺎ ﺃﻫﻠﹸﻬﺎ
ﻭﳜﺮﺟﻮﻥ ﻷﻏﺮﺍﺿﻬﻢ ﻓﻼ ﺑﺄﺱ ﺑﺘﺄﺧﲑﻫﺎ ﻭﺍﻲ ِﺀ ﰲ ﻣﻮﺿﻌﻬﺎ ،ﻓﺈﺫﺍ ﺣﺎﺫﺭﺕ ﻣﻦ ﺷـﻲﺀ
ﺕ ﻋﺼﺎ ﻭﺟﻠﺴﺖ ﰲ ﻣﻜﺎﻧﻪ ﻓﺎﻟـﺬﻱ ﺃﺣﺒـﻪ ﺗﺮﻛﹶﻬـﺎ ﻳﺼﲑ ﰲ ﻧﻔﺲ ﺃﺥ ﻟﻚ ﺇﺫﺍ ﺃ ﺧ ﺮ
ﺱ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ .ﺍ.ﻫـ .ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ. ﻭﺍﳉﻠﻮ
٩٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺑـﺎﺏ ﺻـﻼﺓ ﺍﻟﻌـﻴﺪﻳﻦ
) (
ﺽ ﻛﻔﺎﻳ ٍﺔ * ،ﺇﺫﺍ ﺗﺮﻛﻬﺎ ﺃﻫ ﹸﻞ ﺑﻠﺪ ﻗﺎﺗﻠﻬﻢ ﺍﻹﻣـﺎﻡ ،ﻭﻗﺘﻬـﺎ ﻛﺼـﻼﺓ
ﻭﻫﻲ ﻓﺮ
ﺍﻟﻀﺤﻰ ،ﻭﺁﺧﺮﻩ ﺍﻟﺰﻭﺍﻝﹸ ،ﻓﺈﻥ ﱂ ﻳﻌﻠﻢ ﺑﺎﻟﻌﻴﺪ ﺇﻻ ﺑﻌﺪﻩ ﺻﻠﱠﻮﺍ ﻣﻦ ﺍﻟﻐـﺪ ،ﻭﺗﺴـ ﻦ ﰲ
ﺻﺤﺮﺍﺀ ،ﻭﺗﻘﹾﺪ ﱘ ﺻﻼﺓ ﺍﻷﺿﺤﻰ ﻭﻋﻜﺴﻪ ﺍﻟﻔﻄﺮ ،ﻭﺃﻛﻠ ﻪ ﻗﺒﻠﻬﺎ ،ﻭﻋﻜﺴﻪ ﰲ ﺍﻷﺿـﺤﻰ
) (
ﺇﻥ ﺿﺤﻰ * ،ﻭﺗﻜﺮﻩ ﰲ ﺍﳉﺎﻣﻊ ﺑﻼ ﻋﺬﺭ .ﻭﻳﺴﻦ ﺗﺒﻜ
ﲑ ﻣﺄﻣﻮﻡ ﺇﻟﻴﻬﺎ ﻣﺎﺷﻴﹰﺎ ﺑﻌﺪ ﺍﻟﺼﺒﺢ،
) (
ﻒ ﻓﻔﻲ ﺛﻴﺎﺏ ﺍﻋﺘﻜﺎﻓﻪ * ،
ﻭﺗﺄﺧ ﺮ ﺇﻣﺎﻡ ﺇﱃ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺃﺣﺴﻦ ﻫﻴﺌﺔ؛ ﺇﻻ ﺍﳌﻌﺘﻜ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ) :ﻭﻫﻲ ﻓﺮﺽ ﻛﻔﺎﻳﺔ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻫﻲ ﻓﺮ
ﺽ ﻋﻴﲏﱞ ،ﻭﻫﻮ ﻣﺬﻫﺐ
ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ .ﻭﻗﺪ ﻳﻘﺎﻝ ﺑﻮﺟﻮﺎ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ،ﻭﻣـﻦ ﺷـﺮﻃﻬﺎ
ﺍﻻﺳﺘﻴﻄﺎ ﹸﻥ ﻭﻋـﺪ ﺩ ﺍﳉﻤﻌﺔ ،ﻭﻳﻔﻌﻠﻬﺎ ﺍﳌﺴﺎﻓ ﺮ ﻭﺍﻟﻌﺒ ﺪ ﻭﺍﳌﺮﺃ ﹸﺓ ﺗﺒﻌﹰﺎ.
ﺿﺤﻰ( .ﳊﺪﻳﺚ ﺑﺮﻳـﺪﺓ ،ﺭﻭﺍﻩ
* ﻗﻮﻟـﻪ) :ﻭﺃﻛﻠﹸﻪ ﻗﺒﻠﹶﻬﺎ ﻭﻋﻜﺴﻪ ﰲ ﺍﻷﺿﺤﻰ ﺇﻥ
ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻓﻴﻪ :ﻭﻛﺎﻥ ﻻ ﻳﺄﻛ ﹸﻞ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺣﱴ ﻳﺮﺟ ﻊ ﻓﻴﺄﻛ ﹶﻞ ﻣـﻦ ﺃﺿـﺤﻴﺘﻪ ،ﻭﺇﺫﺍ ﱂ
ﻳﻜﻦ ﻟﻪ ِﺫﺑ ﺢ ﱂ ﻳﺒﺎ ِﻝ ﺃ ﹾﻥ ﻳﺄﻛﻞ).(١
ﻭﺍﳊﻜﻤﺔ ﰲ ﺗﺄﺧﲑ ﺍﻷﻛﻞ ﻳﻮﻡ ﺍﻷﺿﺤﻰ :ﺍﻻﺑﺘﺪﺍ ُﺀ ﺑﺄﻛﻞ ﺍﻟﻨﺴﻚ ﺷﻜﺮﹰﺍ ﷲ ﺗﻌﺎﱃ .ﻭﰲ
ﺤﻴﺘِﻪ.
ﺿِ
ﺭﻭﺍﻳﺔ ﺍﻟﺒﻴﻬﻘﻲ :ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺟﻊ ﺃﻛﻞ ﻣﻦ ﻛﺒﺪ
ﺲ ﺃﺣﺴﻦ* ﻗﻮﻟـﻪ) :ﺇﻻ ﺍﳌﻌﺘﻜﻒ ﻓﻔﻲ ﺛﻴﺎﺏ ﺍﻋﺘﻜﺎﻓﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻳﺴ ﻦ ﹸﻟﺒ
ﻒ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧ ِﺮ ﻣﻦ ﺭﻣﻀﺎ ﹶﻥ ﺃﻭ ﻋﺸ ِﺮ ﺫﻱ ﺍﳊﺠﺔ ﻣﻦ ﻣ ﻌﺘ ﹶﻜﻔِـﻪ ﺇﱃ ﺛﻴﺎﺑﻪ ﺇﻻ ﺍﳌﻌﺘﻜ
ﺺ ﻋﻠﻰ ﺫﻟﻚ .ﻭﻗﺎﻝ ﲨﺎﻋﺔ ﺇﻻ ﺍﻹﻣﺎﻡ. ﺼﻠﱠﻲ ﰲ ﺛﻴﺎﺏ ﺍﻋﺘﻜﺎﻓﻪ ﻭﻓﺎﻗﹰﺎ ﻟﻠﺸﺎﻓﻌﻲ .ﻧ ﺍ ﹸﳌ
ﺐ ﻭﳓﻮﳘﺎ .ﻭﻋﻨـﻪ ﺍﻟﺜﻴـﺎﺏ
ﻒ ﻛﻐﲑﻩ ﰲ ِﺯﻳﻨ ٍﺔ ﻭ ِﻃﻴ ٍ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﰲ ﻣﻮﺿﻊ :ﻣ ﻌﺘ ِﻜ
ﺟﻴﺪﺓ ﻭﺭﺛﱠﺔ ،ﺍﻟﻜﻞﱡ ﺳﻮﺍﺀ ﺍ.ﻫـ .ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺍﳌﻌﺘﻜﻒ ﻛﻐﲑﻩ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺳﻨﻨﻪ ،٤٥/٢ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ :ﺑﺎﺏ ﺗﺮﻙ ﺍﻷﻛﻞ ﻳﻮﻡ ﺍﻟﻨﺤﺮ
ﺣﱴ ﻳﺮﺟﻊ ،ﻣﻦ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ .ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .٢٨٣/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٩٤
) (
ﻭﻣﻦ ﺷ ﺮﻃِﻬﺎ :ﺍﺳﺘﻴﻄﺎﻥﹲ ،ﻭﻋﺪ ﺩ ﺍﳉﻤﻌﺔ ،ﻻ ﺇﺫ ﹸﻥ ﺇﻣﺎ ٍﻡ * ،ﻭﻳ
ﺴ ﻦ ﺃﻥ ﻳﺮﺟ ﻊ ﻣﻦ
) (
ﻃﺮﻳ ٍﻖ ﺃﹸﺧﺮﻯ * .
ﲔ ﻗﺒﻞ ﺍﳋﹸﻄﺒﺔ ﻳﻜﺒﺮ ﰲ ﺍﻷﻭﱃ -ﺑﻌﺪ ﺍﻻﺳـﺘﻔﺘﺎﺡ ،ﻭ ﹶﻗﺒـﻞ
ﻭﻳﺼﻠﻴﻬﺎ ﺭﻛﻌﺘ ِ
ﺍﻟﺘﻌﻮ ِﺫ ﻭﺍﻟﻘﺮﺍﺀ ِﺓ ﺳﺘﺎﹰ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ -ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ -ﲬﺴﹰﺎ .ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﻊ ﻛـﻞ
ﷲ ﺑﻜﺮ ﹰﺓ ﻭﺃﺻﻴﻼﹰ،
ﷲ ﻛﺜﲑﺍﹰ ،ﻭﺳﺒﺤﺎﻥ ﺍ ِ
ﺗﻜﺒﲑﺓ ﻭﻳﻘﻮﻝ :ﺍﷲ ﺃﻛﱪ ﻛﺒﲑﺍﹰ ،ﻭﺍﳊﻤﺪ ِ
ﲑ ﱯ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ )ﻛﺜﲑﹰﺍ( ،ﻭﺇﻥ ﺃﺣ
ﺐ ﻗﺎﻝ ﻏ ﷲ ﻋﻠﻰ ﳏﻤ ٍﺪ ﺍﻟﻨ
ﻭﺻﻠﱠﻰ ﺍ ُ
ﺫﻟﻚ .ﰒ ﻳﻘﺮﺃ ﺟﻬﺮﹰﺍ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﺑـ) ﺳﺒﺢ( ﰲ ﺍﻷﻭﱃ ،ﻭﺑـ)ﺍﻟﻐﺎﺷﻴﺔ( ﰲ ﺍﻟﺜﺎﻧﻴﺔ،
ﻓﺈﺫﺍ ﺳﻠﱠﻢ ﺧﻄـﺐ ﺧﻄﺒﺘﲔ ﻛﺨﻄﺒﱵ ﺍﳉﻤﻌـﺔ ،ﻳﺴﺘﻔﺘــﺢ ﺍﻷﻭﱃ ﺑﺘﺴـﻊ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ) :ﻭ ِﻣ ﻦ ﺷﺮﻃﻬﺎ ﺍﺳﺘﻴﻄﺎﻥﹲ ﻭﻋﺪ ﺩ ﺍﳉﻤﻌﺔ ﻻ ﺇﺫ ﹸﻥ ﺍﻹﻣﺎﻡ( .ﻗـﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ:
ﻭﻫﻞ ِﻣ ﻦ ﺷﺮﻃﻬﺎ ﺍﻻﺳﺘﻴﻄﺎ ﹸﻥ ﻭﺇﺫ ﹸﻥ ﺍﻹﻣــﺎﻡ ﻭﺍﻟﻌﺪ ﺩ ﺍﳌﺸـﺘ ﺮﻁﹸ ﻟﻠﺠﻤﻌــﺔ؟ ﻋﻠـﻰ
ﺭﻭﺍﻳﺘﲔ.
* ﻗﻮﻟـﻪ) :ﻭﻳﻨﺎﺩﻯ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜـﺒﲑ :ﻛـﺬﻟﻚ ﺫﻛـﺮﻩ
ﺃﺻﺤﺎﺑﻨﺎ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ .ﻭﻗﺎﻝ ﺍﳌﻮﻓﻖ ﰲ ﺍﳌﻐﲏ :ﻭﻗﺎﻝ ﺑﻌـﺾ ﺃﺻـﺤﺎﺑﻨﺎ:
ﻳﻨﺎﺩﻱ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌــﺔ ،ﻭﻫﻮ ﻗــﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺳـﻨﺔ ﺭﺳـــﻮﻝ
ﺍﷲ ﺃﺣــ ﻖ ﺃﻥ ﺗﺘﺒﻊ ،ﻳﻌﲏ :ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ) (١ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ :ﺃﺧﱪﱐ ﺟـﺎﺑﺮ ﺃﻥ
ﺝ ﺍﻹﻣﺎ ﻡ ﻭﻻ ﺑﻌﺪﻣﺎ ﳜﺮﺝ ﺍﻹﻣﺎﻡ ،ﻭﻻ ﺇﻗﺎﻣﺔ ﻭﻻ ﻧـﺪﺍﺀ ﻭﻻ
ﻻ ﺃﺫﺍﻥ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺣﲔ ﳜﺮ
ﺷﻲﺀ.
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ :ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ .٦٠٤/٢
٩٥ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺗﻜﺒﲑﺍﺕ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺴﺒﻊ ،ﳛﺜﱡﻬﻢ ﰲ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ،ﻭﻳﺒﲔ ﳍـﻢ ﻣــﺎ
ﻳﺨﺮﺟﻮﻥ ،ﻭﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻷﺿﺤﻰ ﰲ ﺍﻷﺿـﺤﻴﺔ ،ﻭ ﻳـﺒﲔ ﳍـﻢ ﺣﻜﻤﻬـﺎ.
ﺕ ﺍﻟﺰﻭﺍﺋ ﺪ ﻭﺍﻟﺬﻛ ﺮ ﺑﻴﻨﻬﺎ ﻭﺍﳋﹸﻄﺒﺘﺎﻥ ﺳﻨﺔ ،ﻭﻳﻜﺮﻩ ﺍﻟﺘﻨﻔ ﹸﻞ ﻗﺒﻞ ﺍﻟﺼﻼﺓ
ﻭﺍﻟﺘﻜﺒﲑﺍ
) (
ﻭﺑﻌﺪﻫﺎ ﰲ ﻣﻮﺿﻌﻬﺎ * .
ﲑ ﺍﳌﻄﻠ ﻖ ﰲﻭﻳﺴ ﻦ ﳌ ﻦ ﻓﺎﺗﺘﻪ ﺃﻭ ﺑﻌﻀﻬﺎ ﻗﻀﺎﺅﻫﺎ ﻋﻠﻰ ﺻِﻔﺘﻬﺎ ،ﻭﻳﺴ ﻦ ﺍﻟﺘﻜﺒ
ﺐ ﻛـ ﱢﻞ ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪﻳﻦ ،ﻭﰲ ِﻓ ﹾﻄ ٍﺮ ﺁﻛﺪ ،ﻭﰲ ﻛﻞ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺍﳌﹸ ﹶﻘﻴ ِﺪ ﻋ ِﻘ
ﻓﺮﻳﻀﺔ ﰲ ﲨﺎﻋﺔ ،ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭﻟﻠﻤﺤﺮﻡ ﻣﻦ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻳﻮﻡ
ﺝ
ﺙ ﺃﻭ ﻳﺨـﺮ ﺤ ِﺪ ﹾ ﺍﻟﻨﺤﺮ ﺇﱃ ﻋﺼﺮ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ،ﻭﺇﻥ ﻧﺴﻴﻪ ﻗﻀﺎﻩ ﻣﺎ ﱂ ﻳ
) (
ﻣﻦ ﺍﳌﺴﺠﺪ * ،ﻭﻻ ﻳﺴ ﻦ ﻋﻘﺐ ﺻﻼﺓ ﻋﻴﺪٍ ،ﻭﺻﻔﺘﻪ ﺷﻔﻌﹰﺎ :ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ ،ﺍﷲ ﺃﻛﱪ ﻭﷲ ﺍﳊﻤﺪ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ) :ﻭﻳﻜﺮﻩ ﺍﻟﺘﻨﻔﻞ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﺑﻌﺪﻩ ﰲ ﻣﻮﺿﻌﻬﺎ( .ﻗــﺎﻝ ﰲ ﺍﻟﺸـﺮﺡ
ﺼﻠﱠﻰ ،ﻭﻟﻪ ﰲ ﺍﳌﺴﺠﺪ ﺭﻭﺍﻳﺘﺎﻥ) :ﺇﺣـﺪﺍﳘﺎ( ﻳﺘﻄـﻮﻉ
ﺍﻟﻜﺒﲑ :ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻛﻘﻮﻟﻨﺎ ﰲ ﺍﳌﹸ
ﺲ ﺣﱴ ﻳﺼﻠﱢﻲ ﺭﻛﻌﺘﲔ() (١ﺃ .ﻫـ.
ﻟﻘﻮﻝ ﺍﻟﻨﱯ ) :ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛﻢ ﺍﳌﺴﺠ ﺪ ﻓﻼ ﳚﻠ
ﺝ ﻣﻦ ﺍﳌﺴﺠﺪ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ
ﺙ ﺃﻭ ﳜﺮ
ﺤ ِﺪ ﹾ
ﺴﻴﻪ ﻗﻀﺎﻩ ﻣﺎ ﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻧ ِ
ﺍﻟﻜﺒﲑ :ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻭﺍ َﻷ ﻭﻟﹶﻰ -ﺇﻥ ﺷﺎﺀ ﺍﷲ -ﺃﻧﻪ ﻳﻜﺒﺮ؛ ﻷﻥ ﺫﻟﻚ ﺫﻛ ﺮ ﻣﻨﻔـﺮ ﺩ ﺑﻌـﺪ
ﺳﻼﻡ ﺍﻹﻣﺎﻡ ﻓﻼ ﻳﺸﺘﺮﻁ ﻟﻪ ﺍﻟﻄﻬﺎﺭ ﹸﺓ ﻛﺴﺎﺋﺮ ﺍﻟﺬﱢﻛﺮ.
) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﻭﰲ:
ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻄﻮﻉ ﻣﺜﲎ ﻣﺜﲎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ ،٧٠/٢ ،١٢١ ،١٢٠/١ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ
ﺍﺳﺘﺤﺒﺎﺏ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﺑﺮﻛﻌﺘﲔ ،ﻣﻦ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ .٤٩٥/١
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٩٦
ﺑـﺎﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ
ﺗﺴ ﻦ ﲨﺎﻋ ﹰﺔ ﻭﻓﺮﺍﺩﻯ ﺇﺫﺍ ﻛﺴﻒ) (١ﺃﺣ ﺪ ﺍﻟﻨﻴﺮﻳﻦ ،ﺭﻛﻌﺘﲔ ﻳﻘـﺮﺃ ﰲ ﺍﻷﻭﱃ
ﺴﻤﻊ ﻭﳛﻤـﺪ ،ﰒ ﺟﻬﺮﹰﺍ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﺳﻮﺭ ﹰﺓ ﻃﻮﻳﻠﺔﹰ ،ﰒ ﻳﺮﻛ ﻊ ﻃﻮﻳﻼﹰ ،ﰒ ﻳﺮﻓ ﻊ ﻭﻳ
ﻳﻘﺮﹸﺃ ﺍﻟﻔﺎﲢ ﹶﺔ ﻭﺳﻮﺭ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ ﺩﻭﻥ ﺍﻷﻭﱃ ،ﰒ ﻳﺮﻛ ﻊ ﻓﻴﻄﻴ ﹸﻞ ﻭﻫﻮ ﺩﻭﻥ ﺍﻷ ﻭﻝِ ،ﰒ
ﻳﺮﻓ ﻊ ﰒ ﻳﺴﺠ ﺪ ﺳﺠﺪﺗﲔ ﻃﻮﻳﻠﺘﲔ ،ﰒ ﻳﺼﻠﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻷﻭﱃ ﻟﻜﻦ ﺩﻭﺎ ﰲ ﻛﻞ
ﻑ ﻓﻴﻬﺎ ﺃﲤﱠﻬﺎ ﺧﻔﻴﻔﺔﹰ ،ﻭﺇﻥ ﻏﺎﺑﺖ ﻣﺎ ﻳﻔﻌﻞﹸ ،ﰒ ﻳﺘﺸﻬ ﺪ ﻭﻳﺴﻠﱢﻢ ،ﻓﺈﻥ ﲡﻠﱠﻰ ﺍﻟﻜﺴﻮ
ﲑ ﺍﻟ ﺰﹾﻟﺰﻟـ ِﺔ ﱂ
ﺖ ﻭﺍﻟﻘﻤ ﺮ ﺧﺎﺳﻒ ،ﺃﻭ ﻛﺎﻧﺖ ﺁﻳ ﹰﺔ ﻏـ ﺲ ﻛﺎﺳﻔ ﹰﺔ ﺃﻭ ﻃﻠﻌ ﺍﻟﺸﻤ
) (
ﺕ ﺃﻭ ﺃﺭﺑ ٍﻊ ﺃﻭ ﲬﺲ ﺟﺎﺯ. ﻳﺼ ﱢﻞ * .ﻭﺇﻥ ﺃﺗﻰ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺑﺜﻼﺙ ﺭﻛﻮﻋﺎ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻭﺍﻟﻘﻤ ﺮ ﺧﺎﺳﻒ ،ﺃﻭ ﻛﺎﻧـﺖ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ ﻛﺎﺳﻔﺔﹰ ،ﺃﻭ ﻃﻠﻌ
ﺼ ﱢﻞ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔــﺮﻭﻉ :ﻭﺍﻷﺷﻬ ﺮ ﻳﺼﻠﱢﻲ ﺇﺫﺍ ﻏــﺎﺏ ﺍﻟﻘﻤـ ﺮ
ﲑ ﺍﻟ ﺰﹾﻟ ﺰﹶﻟ ِﺔ ﱂ ﻳ
ﺁﻳ ﹰﺔ ﻏ
ﺧﺎﺳﻔﹰﺎ ﻟﻴﻼﹰ ،ﻭﰲ ﻣﻨﻊ ﺍﻟﺼﻼﺓ ﻟـﻪ ﺑﻄﻠــﻮﻉ ﺍﻟﻔﺠﺮ ﻛﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺟﻬــﺎﻥ:
ﺖ ﻭﻗﺖ ﻧﻬﻲ ﻗــﺎﻝ ﰲ ﺍﻟﺘﺼﺤﻴﺢ :ﻗــﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﻓﻴﻪ ﺍﺣﺘﻤﺎﻻﻥ ﺫﻛﺮﳘﺎ ﺇﻥ ﹸﻓﻌِﻠ
ﺍﻟﻘﺎﺿﻲ) :ﺃﺣﺪﳘﺎ( ﻻ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺼــﻼﺓ ﺇﺫﺍ ﻗﻠـﻨــﺎ ﺇﻬﻧﺎ ﺗﻔﻌﻞ ﰲ ﻭﻗـــﺖ
ﻬﻧﻲ .ﺍﺧﺘــﺎﺭﻩ ﺍــﺪ ﰲ ﺷﺮﺣــﻪ ،ﻗــﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ :ﻟــﻢ ﻳﻤﻨﻊ
ﰲ ﺃﻇﻬــﺮ ﺍﻟﻮﺟﻬﲔ ،ﻭﻫــﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﰊ ﺍﳋﻄﺎﺏ ﺍ.ﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﺼﻠﱠﻰ ﺻﻼ ﹸﺓ ﺍﻟﻜﺴﻮﻑ ﻟﻜﻞ ﺁﻳ ٍﺔ ﻛﺎﻟﺰﻟﺰﻟﺔ ﻭﻏﲑﻫﺎ ،ﻭﻫﻮ ﻗﻮﻝ
ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻗﻮﻝ ﳏﻘﻘﻲ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ.
) (١ﻛﺴﻒ :ﺑﻔﺘﺢ ﺍﻟﻜﺎﻑ ﻭﺿﻤﻬﺎ ﻭﻣﺜﻠﻬﺎ ﺧﺴﻒ ،ﺍﻟﻘﺎﻣﻮﺱ.
٩٧ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
ﺑـﺎﺏ ﺻـﻼﺓ ﺍﻻﺳـﺘﺴﻘﺎﺀ
ﻂ ﺍﳌﻄ ﺮ ﺻﻠﱠﻮﻫﺎ ﲨﺎﻋ ﹰﺔ ﻭﻓﹸـﺮﺍﺩﻯ ،ﻭﺻـﻔﺘﻬﺎ ﰲ ﺤﹶﺽ ﻭ ﹶﻗ
ﺇﺫﺍ ﺃﺟﺪﺑﺖ ﺍﻷﺭ
ﺱ ﻭﺃﻣ ﺮﻫﻢ
ﻆ ﺍﻟﻨﺎ
ﺝ ﳍﺎ ﻭﻋ ﹶ
ﻣﻮﺿﻌﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻛﻌﻴﺪ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻣﺎ ﻡ ﺍﳋﺮﻭ
ﺑﺎﻟﺘﻮﺑﺔ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﻈﺎﱂ ﻭﺗ ﺮ ِﻙ ﺍﻟﺘﺸﺎﺣﻦِ ،ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ،
ﻭﻳ ِﻌﺪﻫﻢ ﻳﻮﻣﹰﺎ ﻳﺨﺮﺟﻮﻥ ﻓﻴﻪ ،ﻭﻳﺘﻨﻈﱠﻒ ﻭﻻ ﻳﺘﻄﻴﺐ ،ﻭﳜﺮﺝ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻣﺘﺨﺸﻌﹰﺎ
ﻼ ﻣﺘﻀﺮﻋﺎﹰ ،ﻭﻣﻌﻪ ﺃﻫ ﹸﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺍﳌﻤﻴﺰﻭﻥ. ﻣﺘﺬﱢﻟ ﹰ
ﻭﺇﻥ ﺧﺮﺝ ﺃﻫ ﹸﻞ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﻣﻨﻔﺮﺩﻳﻦ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻻ ﺑﻴﻮﻡ ﱂ ﻳﻤﻨﻌﻮﺍ ،ﻓﻴﺼﻠﻲ
ﺐ ﻭﺍﺣﺪ ﹰﺓ ﻳﻔﺘﺘﺤﻬﺎ ﺑﺎﻟﺘﻜﺒﲑ ﻛﺨﻄﺒﺔ ﺍﻟﻌﻴﺪ ﻭﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻻﺳﺘﻐﻔﺎ ﺭ ﻢ ،ﰒ ﳜﻄ
ﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻷﻣ ﺮ ﺑﻪ ،ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻓﻴﺪﻋﻮ ﺑﺪﻋﺎﺀ ﺍﻟﻨﱯ ،ﻭﻣﻨﻪ: ﻭﻗﺮﺍﺀ ﹶﺓ ﺍﻵﻳﺎ ِ
)ﺍﻟﻠﻬﻢ ﺍﺳﻘﻨﺎ ﻏﻴﺜﹰﺎ ﻣﻐﻴﺜﹰﺎ( ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺇﻥ ﺳﻘﹸﻮﺍ ﻗﺒﻞ ﺧﺮﻭﺟﻬﻢ ﺷﻜﺮﻭﺍ ﺍﷲ
ﻭﺳﺄﻟﻮﻩ ﺍﳌﺰﻳ ﺪ ﻣﻦ ﻓﻀﻠﻪ ،ﻭﻳﻨﺎﺩﻱ ﳍﺎ :ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ ،ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻃﻬﺎ ﺇﺫ ﹸﻥ
ﺝ ﺭ ﺣﻠِﻪ ﻭﺛﻴﺎﺑ ِﻪ ﻟﻴﺼﻴﺒﻬﺎ ،ﻭﺇﻥ ﺍﻹﻣﺎﻡ ،ﻭﻳﺴﻦ ﺃﻥ ﻳﻘﻒ ﰲ ﺃﻭﻝ ﺍﳌﻄﺮ ﻭﺇﺧﺮﺍ
ﺯﺍﺩﺕ ﺍﳌﻴﺎﻩ ﻭﺧﻴﻒ ﻣﻨﻬﺎ ﺳ ﻦ ﺃﻥ ﻳﻘﻮﻝ) :ﺍﻟﻠﻬﻢ ﺣﻮﺍﹶﻟﻴﻨﺎ ﻭﻻ ﻋﻠﻴﻨﺎ ،ﺍﻟﻠﻬﻢ ﻋﻠﻰ
ﺖ ﺍﻟﺸﺠﺮ ،ﺭﺑﻨﺎ ﻭﻻ ﺗ
ﺤ ﻤ ﹾﻠﻨﺎ ﻣﺎ ﻻ ﺏ ﻭﺍﻵﻛﺎ ِﻡ ﻭﺑﻄﻮ ِﻥ ﺍﻷﻭﺩﻳﺔ ﻭﻣﻨﺎﺑ ِ ﺍﻟﻈﱢﺮﺍ ِ
ﻃﹶﺎ ﹶﻗ ﹶﺔ ﹶﻟﻨﺎ ِﺑ ِﻪ.(١)..
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ :ﺑﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺑﺮﻗﻢ ) ،(١٠١٣ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ
ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺮﻗﻢ ).(٨٩٧
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٩٨
ﻛـﺘﺎﺏ ﺍﳉـﻨﺎﺋـﺰ
ﺴ ﻦ ﻋﻴﺎﺩ ﹸﺓ ﺍﳌﺮﻳﺾ ،ﻭﺗﺬﻛﻴﺮﻩ ﺍﻟﺘﻮﺑ ﹶﺔ ﻭﺍﻟﻮﺻﻴﺔﹶ ،ﻭﺇﺫﺍ ﻧﺰﻝ ﺑﻪ ﺳ ﻦ ﺗﻌﺎﻫ ﺪ ﺑ ﱢﻞ ﺗ
ﺣ ﹾﻠﻘِﻪ ﲟﺎ ٍﺀ ﺃﻭ ﺷﺮﺍﺏٍ ،ﻭﻳﻨﺪﻱ ﺷﻔﺘﻴﻪ ﺑﻘﻄﻨﺔ ،ﻭﺗﻠﻘﻴﻨﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺮ ﹰﺓ ،ﻭﱂ ﻳﺰ ﺩ
ﻋﻠﻰ ﺛﻼﺙ ﺇﻻ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻌﺪﻩ ﻓﻴﻌﻴﺪ ﺗﻠﻘﻴﻨﻪ ﺑﺮﻓﻖٍ ،ﻭﻳﻘﺮﺃ ﻋﻨﺪﻩ )ﻳــﺲ()،(١
ﲔ ﻣﻔﺎﺻﻠﻪ ،ﻭﺧﻠ ﻊ ﻭﻳﻮﺟﻬﻪ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ،ﻓﺈﺫﺍ ﻣﺎﺕ ﺳ ﻦ ﺗﻐﻤﻴﻀﻪ ،ﻭﺷ ﺪ ﳊﻴﻴﻪ ﻭﺗﻠﻴ
ﺛﻴﺎﺑﻪ ،ﻭﺳﺘﺮﻩ ﺑﺜﻮﺏ ،ﻭﻭﺿ ﻊ ﺣﺪﻳﺪ ٍﺓ ﻋﻠﻰ ﺑﻄﻨﻪ ،ﻭﻭﺿﻌﻪ ﻋﻠﻰ ﺳﺮﻳ ِﺮ ﻏﺴـﻠﻪ
ﻉ ﲡﻬﻴﺰﻩ ﺇﻥ ﻣﺎﺕ ﻏﲑ ﻓﺠـﺄﺓ ،ﻭﺇﻧﻔـﺎ ﹸﺫ ﻣﺘﻮﺟﻬﹰﺎ ﻣﻨﺤﺪﺭﹰﺍ ﳓﻮ ﺭﺟﻠﻴﻪ ،ﻭﺇﺳﺮﺍ
ﻭﺻﻴﺘﻪ ،ﻭﳚﺐ ﰲ ﻗﻀﺎﺀ ﺩﻳﻨﻪ.
ﻓﺼــﻞ
ﺽ ﻛﻔﺎﻳـﺔ ،ﻭﹶﺃﻭﱃ ﺍﻟﻨـﺎﺱ ﻏﺴ ﹸﻞ ﺍﳌﻴﺖ ﻭﺗﻜﻔﻴﻨﻪ ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ﻭﺩﻓﻨ ﻪ ﻓﺮ
ﺏ ﻣﻦ ﻋﺼﺒﺎﺗِﻪ ﰒ ﺫﻭﻭ ﺃﺭﺣﺎﻣِﻪ، ﺏ ﻓﺎﻷﻗﺮ ﺑﻐﺴﻠﻪ ﻭﺻﻴﻪ ﰒ ﺃﺑﻮﻩ ﰒ ﺟﺪﻩ ﰒ ﺍﻷﻗﺮ
ﺻﻴﺘﻬﺎ ﰒ ﺍﻟﻘﺮﰉ ﻓﺎﻟﻘﺮﰉ ﻣﻦ ﻧﺴﺎﺋﻬﺎ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻏﺴ ﹸﻞ ﻭﺑﺄﻧﺜﻰ ﻭ ِ
ﺻﺎﺣﺒﻪ ،ﻭﻛﺬﺍ ﺳﻴﺪ ﻣﻊ ﺳﺮﻳﺘﻪ ،ﻭﻟﺮﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻏﺴ ﹸﻞ ﻣﻦ ﻟــﻪ ﺩﻭﻥ ﺳـﺒ ِﻊ
ﺨ ﻨﺜﹶﻰ ﻣﺸﻜﻞٍ ،ﻭﳛﺮﻡ ﲔ ﻓﻘﻂ .ﻭﺇﻥ ﻣﺎﺕ ﺭﺟﻞ ﺑﲔ ﻧﺴﻮﺓ ﺃﻭ ﻋﻜﺴﻪ ﻳﻤﻢ ﻛ ﺳﻨ
ﺃﻥ ﻳﻐﺴﻞ ﻣﺴﻠﻢ ﻛﺎﻓﺮﹰﺍ ﺃﻭ ﻳﺪ ِﻓﻨﻪ ،ﺑﻞ ﻳﻮﺍﺭﻯ ﻟﻌﺪﻡ ﻣﻦ ﻳﻮﺍﺭﻳﻪ ،ﻭﺇﺫﺍ ﺃﺧـﺬ ﰲ
ﻏﺴﻠﻪ ﺳﺘﺮ ﻋﻮﺭﺗﻪ ﻭﺟﺮﺩﻩ ،ﻭ ﺳﺘﺮﻩ ﻋﻦ ﺍﻟﻌﻴﻮﻥ.
ﺏ ﺟﻠﻮﺳـﻪ ﲔ ﰲ ﻏﺴﻠﻪ ﺣﻀﻮﺭﻩ ،ﰒ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﻗﹸـ ﺮ ِ ﻭﻳﻜﺮﻩ ﻟﻐﲑ ﻣِ ﻌ ٍ
ﻒ ﻋﻠﻰ ﻳﺪﻩ ِﺧﺮﻗ ﹰﺔ ﻓﻴﻨﺠﻴﻪ ﺐ ﺍﳌﺎﺀ ﺣﻴﻨﺌﺬ ،ﰒ ﻳﻠ ﺻ
ﻭﻳﻌﺼﺮ ﺑﻄﻨﻪ ﺑﺮﻓﻖ ،ﻭﻳﻜﺜﺮ
ﺲ ﺳـﺎﺋﺮﻩ ﺲ ﻋﻮﺭ ِﺓ ﻣ ﻦ ﻟـﻪ ﺳﺒ ﻊ ﺳﻨﲔ ،ﻭﻳﺴﺘﺤـﺐ ﺃﻥ ﻻ ﳝـ ﻭﻻ ﳛ ﱡﻞ ﻣ
ﺇﻻ ﲞﺮﻗﺔ ﰒ ﻳﻮﺿﺌﻪ ﻧﺪﺑﺎﹰ ،ﻭﻻ ﻳﺪﺧﻞ ﺍﳌﺎﺀ ﰲ ﻓﻴﻪ ﻭﻻ ﰲ ﺃﻧﻔـﻪ ،ﻭﻳﺪﺧـﻞ
) (١ﺣﺪﻳﺚ )ﺍﻗﺮﺅﻭﺍ ﻳﺲ ﻋﻠﻰ ﻣﻮﺗﺎﻛﻢ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺮﻗﻢ ) (٣١٢١ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ٧٤/٤ﻃﺒﻌﺔ ﺍﳍﻨـﺪ
ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ ) (١٤٤٨ﻭﺍﳊﺎﻛﻢ ٥٦٥/١ﻭﺍﻟﺒﻴﻬﻘـﻲ ٣٨٣/٣ﻭﺍﻧﻈـﺮﻭﺍ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴـﻞ ﻟﻸﻟﺒـﺎﱐ
١٥٠/٣ﻓﻔﻴﻪ ﻣﺰﻳﺪ ﺑﻴﺎﻥ ،ﻭﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ.
٩٩ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
ﺇﺻﺒﻌﻴﻪ ﻣﺒﻠـﻮﻟﺘﲔ ﺑﺎﳌﺎﺀ ﺑﲔ ﺷـﻔﺘﻴﻪ ﻓﻴﻤﺴـﺢ ﺃﺳﻨﺎﻧــﻪ ﻭﰲ ِﻣﻨﺨﺮﻳـﻪ
ﺴﺪﺭ
ﻓﻴﻨﻈﻔﻬﻤﺎ ،ﻭﻻ ﻳﺪﺧﻠﻬﻤﺎ ﺍﳌﺎﺀ ،ﰒ ﻳﻨﻮﻯ ﻏﺴﻠﻪ ﻭﻳﺴﻤﻲ ،ﻭﻳﻐﺴﻞ ﺑﺮﻏﻮﺓ ﺍﻟ
ﺭﺃﺳـﻪ ﻭﳊﻴﺘـﻪ ﻓﻘـﻂ ،ﰒ ﻳﻐﺴﻞ ﺷ ﹼﻘـﻪ ﺍﻷﳝﻦ ﰒ ﺍﻷﻳﺴﺮ ،ﰒ ﻛـﻠﻪ ﺛـﻼﺛﹰﺎ
ـ ﺮ ﰲ ﻛﻞ ﻣﺮﺓ ﻳﺪﻩ ﻋﻠﻰ ﺑﻄﻨﻪ ،ﻓﺈﻥ ﱂ ﻳﻨﻖ ﺑﺜﻼﺙ ِﺯﻳ ﺪ ﺣﱴ ﻳﻨﻘﻰ ﻭﻟﻮ ﺟﺎﻭﺯ
ﻳﻤ ِ
ﺍﻟﺴﺒﻊ ،ﻭﳚﻌﻞ ﰲ ﺍﻟﻐﺴﻠﺔ ﺍﻷﺧﲑﺓ ﻛﺎﻓﻮﺭﺍﹰ ،ﻭﺍﻟــﻤﺎﺀ ﺍﳊـﺎﺭ ﻭﺍﻷﺷــﻨﺎﻥ
ﻭﺍﳋﻼﻝ ﻳﺴﺘﻌﻤﻞ ﺇﺫﺍ ﺍﺣﺘﻴﺞ ﺇﻟﻴـﻪ ،ﻭﻳﻘﺺ ﺷﺎﺭﺑﻪ ،ﻭﻳﻘﻠـﻢ ﺃﻇﻔــﺎﺭﻩ ،ﻭﻻ
) (
ﻳﺴﺮﺡ ﺷﻌﺮﻩ * ،ﰒ ﻳﻨﺸﻒ ﺑﺜﻮﺏ ،ﻭﻳ
ﻀﻔﹶﺮ ﺷﻌﺮﻫﺎ ﺛﻼﺛ ﹶﺔ ﻗﹸـﺮﻭﻥ ﻭﻳﺴـﺪﻝ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺴﺮﺡ ﺷﻌﺮﻩ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﺃﻱ :ﻳﻜﺮﻩ ﺫﻟﻚ ﻣﺎ ﻓﻴـﻪ ﺗﻘﻄﻴـﻊ
ﺍﻟﺸﻌﺮ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﻧﻘﺾ ﺷﻌﺮ ﺍﳌﺮﺃﺓ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ :ﻻ
ﺖ ﺭﺳـﻮﻝ ﺍﷲﺱ ﺑﻨ ِ
ﺑﺄﺱ ﺃﻥ ﻳﻨﻘﺾ ﺷﻌﺮ ﺍﳌﻴﺖ .ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﺃﻡ ﻋﻄﻴﺔ ﺇﻬﻧﻦ ﺟ ﻌ ﹾﻠ ﻦ ﺭﺃ
ﺴ ﹾﻠﻨﻪ ﰒ ﺟ ﻌ ﹾﻠﻨﻪ ﺛﻼﺛ ﹶﺔ ﻗﹸﺮﻭﻥ).(١
ﻀﻨﻪ ﰒ ﹶﻏ
ﺛﻼﺛ ﹶﺔ ﻗﹸﺮﻭ ٍﻥ ﻧ ﹶﻘ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻗﻮﻟـﻪ :ﺑﺎﺏ ﻧﻘﺾ ﺷﻌﺮ ﺍﳌﺮﺃﺓ ﺃﻱ :ﺍﳌﻴﺘﺔ ﻗﺒﻞ ﺍﻟﻐﺴﻞ ،ﻭﺍﻟﺘﻘﻴﻴﺪ ﺑـﺎﳌﺮﺃﺓ
ﺧﺮﺝ ﳐﺮﺝ ﺍﻟﻐﺎﻟﺐ ﺃﻭ ﺍﻷﻛﺜﺮ ،ﻭﺇﻻ ﻓﺎﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺷﻌﺮ ﻳﻨﻘﹶﺾ ﻷﺟﻞ ﺍﻟﺘﻨﻈﻴـﻒ،
ﻭﻟﻴﺒﻠﻎ ﺍﳌﺎ ُﺀ ﺍﻟﺒﺸﺮ ﹶﺓ .ﻭﺫﻫﺐ ﻣ ﻦ ﻣﻨ ﻌﻪ ﺇﱃ ﺃﻧﻪ ﻗﺪ ﻳﻔﻀﻲ ﺇﱃ ﺍﻧﺘﺘﺎﻑ ﺷﻌﺮﻩ ،ﻭﺃﺟﺎﺏ ﻣـﻦ
ﻀ ﻢ ﺇﱃ ﻣﺎ ﺍﻧﺘﺜﺮ ﻣﻨﻪ .ﻗﺎﻝ ﻭﻓﺎﺋﺪﺓ ﺍﻟﻨﻘﺾ ﺗﺒﻠﻴ ﹸﻎ ﺍﳌﺎ ِﺀ ﺍﻟﺒﺸﺮﺓﹶ ،ﻭﺗﻨﻈﻴ
ﻒ ﺍﻟﺸـﻌﺮ ﺃﺛﺒﺘﻪ ﺑﺄﻧﻪ ﻳﻨ
ﻣﻦ ﺍﻷﻭﺳﺎﺥ ،ﻭﳌﺴﻠﻢ) ) :(٢ﻣ
ﺸﻄﹾﻨﺎﻫﺎ ﺛﻼﺛ ﹶﺔ ﻗﹸﺮﻭﻥ( ،ﺃﻱ ﺳ ﺮﺣﻨﺎﻫﺎ ﺑﺎ ﹸﳌﺸﻂ .ﻭﻓﻴﻪ ﺣ
ﺠ ﹲﺔ
ﻟﻠﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺴﺮﻳﺢ ﺍﻟﺸﻌﺮ ،ﻭﺍﻋﺘﻞ ﻣﻦ ﻛﺮﻫﻪ ﺑﺘﻘﻄﻴﻊ ﺍﻟﺸـﻌﺮ،
ﻭﺍﻟﺮﻓﻖ ﻳ ﺆﻣﻦ ﻣﻊ ﺫﻟﻚ ﺍ .ﻫـ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺮﻗﻢ ) (١٦٧ﰲ ﺍﻟﻮﺿﻮﺀ :ﺑﺎﺏ ﺍﻟﺘﻴﻤﻦ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ،ﻭﻣﺴﻠﻢ
ﺑﺮﻗﻢ ) (٩٣٩ﰲ ﺍﳉﻨﺎﺋﺰ :ﺑﺎﺏ ﰲ ﻏﺴﻞ ﺍﳌﻴﺖ.
) (٢ﺑﺮﻗﻢ ٩٣٩ﰲ ﺍﳉﻨﺎﺋﺰ :ﺑﺎﺏ ﰲ ﻏﺴﻞ ﺍﳌﻴﺖ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠٠
ﲔ
ﻚ ﹶﻓﺒِﻄ ٍ
ﻭﺭﺍﺀﻫﺎ ،ﻭﺇﻥ ﺧﺮﺝ ﻣﻨﻪ ﺷﻲﺀ ﺑﻌﺪ ﺳ ﺒﻊ ﺣﺸﻲ ﺑﻘﻄﻦ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻤﺴ
ﺣﺮ ،ﰒ ﻳﻐﺴﻞ ﺍﶈﻞ ﻭﻳ ﻮﺿﺄ ﻭﺇﻥ ﺧﺮﺝ ﺑﻌﺪ ﺗﻜﻔﻴﻨﻪ ﱂ ﻳﻌﺪ ﺍﻟﻐﺴﻞ.
ﻭ ﻣﺤﺮﻡ ﻣﻴﺖ ﻛﺤ ٍﻲ :ﻳﻐﺴﻞ ﲟﺎﺀ ﻭ ِﺳﺪﺭ ،ﻭﻻ ﻳ ﹶﻘ ﺮﺏ ﻃﻴﺒﺎﹰ ،ﻭﻻ ﻳﻠﺒﺲ ﹶﺫ ﹶﻛﺮ
ﺨﻴﻄﹰﺎ ﻭﻻ ﻳﻐﻄﻰ ﺭﺃﺳﻪ ﻭﻻ ﻭﺟﻪ ﺃﻧﺜﻰ. ﻣ ِ
ﻭﻻ ﻳﻐﺴﻞ ﺷﻬﻴﺪ ﻭﻻ ﻣﻘﺘﻮﻝ ﻇﻠﻤﹰﺎ)*(ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺟﻨﺒﺎﹰ ،ﻭﻳــﺪﻓﻦ ﺑﺪﻣﻪ
ﰲ ﺛﻴﺎﺑﻪ ﺑﻌﺪ ﻧﺰﻉ ﺍﻟﺴﻼﺡ ﻭﺍﳉﻠﻮﺩ ﻋﻨﻪ ،ﻭﺇﻥ ﺳﻠﺒﻬﻤﺎ ﹸﻛﻔﱢﻦ ﰲ ﻏﲑﳘـﺎ ،ﻭﻻ
)*(
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﻐﺴﻞ ﺷﻬﻴﺪ ﻭﻻ ﻣﻘﺘﻮﻝ ﻇﻠﻤﹰﺎ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﻗﹸﺘﻞ ﻣﻈﻠﻮﻣﹰﺎ
ﻓﻬﻞ ﻳﻠﺤﻖ ﺑﺎﻟﺸﻬﻴﺪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺇﺣﺪﺍﳘﺎ :ﻳﻐﺴﻞ ﻭﻳﺼـﻠﻰ
ﻋﻠﻴﻪ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋﻼﱠﻝ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﺴﻦ ﻭﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸـﺎﻓﻌﻲ؛ ﻷﻥ ﺭﺗﺒﺘـﻪ ﺩﻭﻥ
ﺸﻌﱯ ﻭﺍﻷﻭﺯﺍﻋﻲ.
ﺭﺗﺒﺔ ﺍﻟﺸﻬﻴﺪ ﰲ ﺍﳌﻌﺘﺮﻙ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺸﻬﻴﺪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟ
ﻭﻗـﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :(١ﺑـﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ،ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﺟﺎﺑﺮ :ﻛﺎﻥ ﺍﻟﻨﱯ
ﳚﻤﻊ ﺑﲔ ﺍﻟﺮﺟﻠﲔ ﻣﻦ ﻗﺘﻠﻰ ﺃﺣﺪ ﰲ ﺛﻮﺏ ﻭﺍﺣﺪ ﰒ ﻳﻘﻮﻝ) :ﺃﻳﻬﻢ ﺃﻛﺜﺮ ﺃﺧﺬﹰﺍ ﻟﻠﻘﺮﺁﻥ؟(
ﻓﺈﺫﺍ ﺃﺷﲑ ﺇﱃ ﺃﺣﺪﳘﺎ ﹶﻗ ﺪﻣﻪ ﰲ ﺍﻟﱠﻠﺤﺪ ﻭﻗﺎﻝ) :ﺃﻧﺎ ﺷﻬﻴﺪ ﻋﻠﻰ ﻫﺆﻻﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( .ﻭﺃﻣﺮ
ﺑﺪﻓﻨﻬﻢ ﰲ ﺩﻣﺎﺋﻬﻢ ،ﻭﱂ ﻳﻐﺴﻠﻮﺍ ﻭﱂ ﻳﺼﻞ ﻋﻠﻴﻬﻢ .ﻭﺣﺪﻳﺚ ﻋﻘﺒﻪ ﺑﻦ ﻋﺎﻣﺮ :ﺃﻥ ﺍﻟﻨﱯ
ﺧﺮﺝ ﻳﻮﻣﺎ ﻓﺼﻠﱠﻰ ﻋﻠﻰ ﺃﻫ ِﻞ ﹸﺃﺣﺪ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﳌﻴﺖ – ﺍﳊﺪﻳﺚ).(٢
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻗﻮﻟﻪ :ﺑﺎﺏ ﺍﻟﺼﻼ ِﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺪﺍﺀ ،ﻗﺎﻝ ﺍﻟﺰﻳﻦ ﺍﺑﻦ ﺍﳌﻨﲑ :ﺃﺭﺍﺩ ﺑﺎﺏ ﺣﻜﹾﻢ=
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ،ﻭﺑﺎﺏ ﻣﻦ ﱂ ﻳ ﺮ ﻏﺴﻞ ﺍﻟﺸﻬﺪﺍﺀ ،ﺩﻭﻥ ﻟﻔﻆ "ﻭﱂ ﻳﺼﻞ
ﻋﻠﻴﻬﻢ" ﻭﺑﺎﺏ ﻣﻦ ﻳﻘﺪﻡ ﰲ ﺍﻟﻠﺤﺪ ،ﻭﺑﺎﺏ ﺍﻟﻠﺤﺪ ﻭﺍﻟﺸﻖ ﰲ ﺍﻟﻘﱪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ،١١٥ ،١١٤/٢
.١١٧
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻏﺰﻭﺓ ﺃﺣﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ .١٢٠/٥ﺑﻠﻔﻆ "ﺻﻠﻰ ﻋﻠﻰ ﺷﻬﺪﺍﺀ ﺃﺣﺪ
ﺑﻌﺪ ﲦﺎﱐ ﺳﻨﲔ" ﻭﰲ :ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ،ﻭﰲ :ﺑﺎﺏ ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﰲ
ﺍﻹﺳﻼﻡ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ،ﻭﰲ :ﺑﺎﺏ ﰲ ﺍﳊﻮﺽ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ،٢٤٠/٤ ،١١٥ ،١١٤/٢
١٥١/٨ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ﻭﺻﻔﺎﺗﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ .١٧٩٦ ،١٧٩٥/٤
١٠١ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
ﻂ ﻋﻦ ﺩﺍﺑﺘﻪ ﺃﻭ ﻭﺟﺪ ﻣﻴﺘﹰﺎ ﻭﻻ ﹶﺃﹶﺛ ﺮ ﺑﻪ ،ﺃﻭ ﺣِ ﻤ ﹶﻞ ﹶﻓﺄﹶﻛﻞﹶ ،ﺃﻭ ﻳﺼﻠﱠﻰ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺳ ﹶﻘ ﹶ
ﺻﻠﱢﻲ ﻋﻠﻴﻪ.ﺴ ﹶﻞ ﻭ ﻃﺎ ﹶﻝ ﺑﻘﺎﺅﻩ ﻏﹸ
ﺴ ﹶﻞ ﻭﺻﱢﻠ ﻲ ﻋﻠﻴﻪ.
ﻂ ﺇﺫﺍ ﺑ ﹶﻠ ﹶﻎ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬ ٍﺮ ﻏﹸ
ﺴ ﹾﻘ ﹸ
ﻭﺍﻟ
ﺴﻠﹸﻪ ﻳﻤﻢ ،ﻭﻋﻠﻰ ﺍﻟﻐﺎﺳﻞ ﺳ ﺘﺮ ﻣﺎ ﺭﺁﻩ ﺇﻥ ﱂ ﻳﻜﻦ ﺣﺴﻨﹰﺎ. ﻭﻣﻦ ﺗ ﻌﺬﱠﺭ ﹶﻏ
ـــــــــــــــــــــــــــــــــــ
ﺚ ﻋ ﹾﻘﺒـﻪ
ﺚ ﺟﺎﺑﺮ ﺍﻟﺪﺍ ﱠﻝ ﻋﻠﻰ ﻧﻔﻴﻬﺎ ،ﻭﺣﺪﻳ ﹶ
=ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ .ﻭﻟﺬﻟﻚ ﹶﺃﻭﺭﺩ ﺣﺪﻳ ﹶ
ﺍﻟﺪﺍ ﱠﻝ ﻋﻠﻰ ﺇﺛﺒﺎﺗِﻬﺎ .ﻗﺎﻝ :ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﺏ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ﰲ
ﻼ ﺑﻈﺎﻫﺮ ﺍﳊﺪﻳﺜﲔ ﻗﺎﻝ :ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﻴﺪ ﻗﺘﻴـﻞ ﺍﳌﻌﺮﻛـــﺔ ﰲ ﻗﱪﻩ؛ ﻷﺟﻞ ﺩﻓﻨﻪ ﻋﻤ ﹰ
ﺣﺮﺏ ﺍﻟﻜﻔﺎﺭ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻛﺬﺍ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟـﻪ ﺑﻌﺪ ﻣﻦ ﱂ ﻳﺮ ﻏﺴﻞ ﺍﻟﺸـﻬﻴﺪ ﺇﱃ ﺃﻥ
ﻗﺎﻝ :ﻭﺍﳋﻼﻑ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻗﺘﻴﻞ ﻣﻌﺮﻛﺔ ﺍﻟﻜﻔﺎﺭ ﻣﺸﻬﻮﺭ .ﻗـﺎﻝ ﺍﻟﺘﺮﻣـﺬﻱ ،ﻗـﺎﻝ
ﺼﻠﱠﻰ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺇﺳﺤﺎﻕ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻻ ﻳﺼـﻠﱠﻰ ﺑﻌﻀﻬﻢ :ﻳ
ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﺪﻧﻴﲔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﰒ ﺇﻥ ﺍﳋﻼﻑ ﰲ ﺫﻟﻚ ﰲ ﻣﻨﻊ
ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺍﻷﺻﺢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﰲ ﻭﺟﻪ ﺃﻥ ﺍﳋﻼﻑ ﰲ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﻫﻮ
ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﳊﻨﺎﺑﻠﺔ ،ﻗﺎﻝ ﺍ ﹶﳌﺮﻭﺫﻱ ﻋﻦ ﺃﲪﺪ :ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ﺃﺟﻮﺩ ،ﻭﺇﻥ ﱂ ﻳﺼﻠﻮﺍ
ﻋﻠﻴﻪ ﺃﺟﺰﺃ .ﺍ.ﻫـ.
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) (١ﺃﻳﻀﺎﹰ ،ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺮ ﻏﺴﻞ ﺍﻟﺸﻬﻴﺪ ،ﺫﻛﺮ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ،ﻗﺎﻝ ﺍﻟﻨﱯ
) :ﺍﺩﻓﻨﻮﻫﻢ ﰲ ﺩﻣﺎﺋﻬﻢ( ،ﻳﻌﲏ ﻳﻮﻡ ﺃﺣﺪ ﻭﱂ ﻳﻐﺴﻠﻬﻢ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻗﺪ ﻭﻗﻊ ﻋﻨـﺪ
ﺃﲪﺪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﺟﺎﺑﺮ ،ﺃﻥ ﺍﻟﻨﱯ ،ﻗﺎﻝ ﰲ ﻗﺘﻠﻰ ﺃﺣﺪ) :ﻻ ﺗﻐﺴﻠﻮﻫﻢ ،ﻓـﺈﻥ
ﺡ ﻣﺴﻜﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ،ﻭﱂ ﻳ
ﺼﻞﱢ ﻋﻠﻴﻬﻢ ،ﻓﺒﻴﻦ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ .ﺍﻧﺘﻬﻰ ﻛﺎﻥ ﺟﺮﺡ ﻳﻔﻮ
ﻭﺍﷲ ﺃﻋﻠﻢ.
) (١ﺍﻧﻈﺮ :ﺍﻟﺘﺨﺮﻳﺞ ﺍﻟﺴﺎﺑﻖ ﻗﺮﻳﺒﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠٢
ﻓﺼــــــﻞ
ﳚﺐ ﺗﻜﻔﻴﻨﻪ ﰲ ﻣﺎﻟِﻪ ﻣﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺩﻳ ٍﻦ ﻭﻏﲑِﻩ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟـﻪ ﻣﺎﻝﹲ ﻓﻌﻠﻰ ﻣـﻦ
) (
ﲔ ﺭﺟـ ٍﻞ ﰲ
ﺐ ﺗﻜﻔ ﺝ ﻻ ﻳﻠﹾﺰﻣﻪ ﻛﻔﻦ ﺍﻣﺮﺃِﺗ ِﻪ * ،ﻭﻳﺴﺘ
ﺤ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ،ﺇﻻ ﺍﻟﺰﻭ
ﻁ ﻓﻴﻤﺎ
ﳊﻨﻮ ﹸ
ﺠﻤﺮ ،ﰒ ﺗ ﺒﺴﻂ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾِ ،ﻭﻳﺠﻌﻞ ﺍ ﹶ
ﺾ ﺗ
ﻒ ﺑﻴ ٍ
ﺙ ﻟﻔﺎﺋ
ﺛﻼ ِ
ﺸ ﺪ ﻓﻮﻗﻬـﺎ
ﺴﺘﻠﹾﻘﻴﺎﹰ ،ﻭﻳﺠﻌﻞ ﻣﻨﻪ ﰲ ﻗﹸﻄﻦ ﺑﲔ ﹶﺃﻟﹾﻴﺘﻴﻪ ﻭﻳ
ﺑﻴﻨﻬﺎ ،ﰒ ﻳﻮﺿﻊ ﻋﻠﻴﻬﺎ ﻣ
ﻑ ﻛﺎﻟﺘﺒﺎﻥ) ،(١ﺗﺠﻤﻊ ﹶﺃﹾﻟﻴﺘ ﻴ ِﻪ ﻭﻣﺜﺎﻧﺘﻪ ﻭﻳﺠﻌﻞ ﺍﻟﺒﺎﻗﻲ ﻋﻠـﻰ
ِﺧ ﺮ ﹶﻗﺔﹲ ﻣﺸﻘﻮﻗ ﹸﺔ ﺍﻟ ﱠﻄ ﺮ ِ
ﻑ ﺍﻟﱢﻠﻔﹶﺎﻓ ِﺔ
ﻣﻨﺎﻓ ِﺬ ﻭﺟﻬﻪ ﻭﻣﻮﺍﺿﻊ ﺳﺠﻮﺩﻩ ،ﻭﺇﻥ ﹸﻃﻴﺐ ﻛﻠﱡﻪ ﹶﻓﺤﺴﻦ ،ﰒ ﻳ ﺮ ﺩ ﻃﺮ
ﺍﻟﻌﻠﻴﺎ ﻋﻠﻰ ِﺷﻘﱢﻪ ﺍﻷﳝ ِﻦ ﻭﻳ ﺮ ﺩ ﻃﺮﻓﹸﻬﺎ ﺍﻵﺧ ﺮ ﻓﻮﻗﻪ ،ﰒ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜـﺔ ﻛـﺬﻟﻚ
ﺤ ﱡﻞ ﰲ ﺍﻟﻘﱪ ،ﻭﺇﻥ ﹸﻛﻔﱢـﻦ ﰲ
ﻭﻳﺠﻌﻞ ﺃﻛﺜ ﺮ ﺍﻟﻔﺎﺿ ِﻞ ﻋﻠﻰ ﺭﺃﺳِﻪ ،ﰒ ﻳ ﻌ ِﻘﺪﻫﺎ ،ﻭﺗ
ﺺ ﻭﻣﺌﺰ ٍﺭ ﻭِﻟﻔﹶﺎﻓ ٍﺔ ﺟﺎﺯ.
ﻗﻤﻴ ٍ
ﻭﺗ ﹶﻜﻔﱠﻦ ﺍﳌﺮﺃ ﹸﺓ ﰲ ﲬﺴﺔ ﺃﺛﻮﺍﺏ :ﺇﺯﺍﺭ ﻭﺧِﻤﺎﺭ ﻭﻗﻤﻴﺺ ﻭِﻟﻔﹶﺎﻓﺘﲔ ،ﻭﺍﻟﻮﺍﺟ
ﺐ
ﺛﻮﺏ ﻳﺴﺘﺮ ﲨﻴﻌﻪ.
ﻓﺼــــــﻞ
ﺴﻨﺔ ﺃﻥ ﻳﻘﻮﻡ ﺍﻹﻣﺎ ﻡ ﻋﻨﺪ ﺻﺪﺭﻩ ﻭﻋﻨﺪ ﻭﺳﻄﻬﺎ ،ﻭﻳﻜﺒﺮ ﺃﺭﺑﻌﺎﹰ ،ﻳﻘـﺮﺃ ﰲ ﺍﻟ
ﺍﻷﻭﱃ ﺑﻌﺪ ﺍﻟﺘﻌ ﻮ ِﺫ ﺍﻟﻔﺎﲢﺔﹶ ،ﻭﻳﺼﻠﱢﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻟﺘﺸﻬﺪ ،ﻭﻳﺪﻋﻮ
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ) :ﺇﻻ ﺍﻟﺰﻭﺝ ﻻ ﻳﻠﹾﺰﻣﻪ ﻛﻔ ﻦ ﺍﻣﺮﺃﺗﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻻ ﻳﻠﹾﺰﻣﻪ ﹶﻛﻔﹶـ ﻦ *
ﺺ ﻋﻠﻴﻪ .ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﻗﻴﻞ :ﺑﻠﻰ .ﻭﺣﻜﻰ ﺭﻭﺍﻳ ﹰﺔ ﻭﻓﺎﻗـﹰﺎ ﻷﰊ ﺣﻨﻴﻔـ ﹶﺔ
ﺍﻣﺮﺃﺗﻪ ﻧ
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﻗﻴﻞ :ﻣﻊ ﻋﺪﻡ ﺗﺮﻛﻪ.
) (١ﺍﻟﺘﺒﺎﻥ :ﺍﻟﺴﺮﺍﻭﻳﻞ ﺑﻼ ﺃﻛﻤﺎﻡ.
١٠٣ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
ﰲ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻴﻘﻮﻝ:
)ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﳊﻴﻨﺎ ﻭﻣﻴﺘﻨﺎ ،ﻭﺷﺎﻫﺪِﻧﺎ ﻭﻏﺎﺋﺒِﻨﺎ ،ﻭﺻﻐﲑِﻧﺎ ﻭﻛﺒﲑِﻧﺎ ،ﻭ ﹶﺫ ﹶﻛﺮِﻧـﺎ
ﻭﺃﹸﻧﺜﺎﻧﺎ() ،(١ﺇﻧﻚ ﺗ ﻌﻠﹶﻢ ﻣﻨﻘﻠﹶﺒﻨﺎ ﻭ ﻣﺜﹾﻮﺍﻧﺎ ،ﻭﺃﻧﺖ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﺍﻟﻠﻬﻢ ﻣ ﻦ
ﺴﻨﺔ ،ﻭﻣﻦ ﺗﻮﻓﻴﺘﻪ ﹶﻓﺘﻮﻓﱠﻪ ﻋﻠﻴﻬﻤﺎ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔ ﺮ
ﺃﺣﻴﻴﺘﻪ ﻣﻨﺎ ﻓﺄﺣﻴﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﻟ
ﻒ ﻋﻨﻪ ﻭﺃﻛﺮ ﻡ ﻧﺰﻟﹶﻪ ،ﻭﻭ ﺳ ﻊ ﻣﺪ ﺧﻠﹶﻪ ﻭﺍﻏﺴﻠﹾﻪ ﺑﺎﳌـﺎﺀ
ﻟـﻪ ﻭﺍﺭﺣﻤﻪ ﻭﻋﺎ ِﻓﻪِ ،ﻭﺍﻋ
ﺾ ﻣـﻦ
ﺏ ﺍﻷﺑـﻴ
ﻭﺍﻟﺜﻠﺞ ﻭﺍﻟﱪﺩ ،ﻭﻧﻘﱢﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﺜﻮ
ﺍﻟ ﺪﻧﺲ ،ﻭﺃﺑﺪﻟﹾﻪ ﺩﺍﺭﹰﺍ ﺧﲑﹰﺍ ﻣﻦ ﺩﺍﺭﻩ ،ﻭﺯﻭﺟﹰﺎ ﺧﲑﹰﺍ ﻣﻦ ﺯﻭﺟﻪ ،ﻭﺃﺩﺧﻠﹾﻪ ﺍﳉﻨـﺔ،
ﺢ ﻟـﻪ ﰲ ﻗﱪﻩ ﻭﻧ ﻮ ﺭ ﻟـﻪ ﻓﻴﻪ،ﻭﹶﺃ ِﻋﺬﹾﻩ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ) ،(٢ﻭﺍ ﹾﻓ
ﺴ
ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﹾﻪ ﺫﺧﺮﹰﺍ ﻟﻮﺍﻟﺪﻳﻪ ﻭ ﹶﻓﺮﻃﹰﺎ) (٣ﻭﹶﺃﺟﺮﹰﺍ ﻭﺷـﻔﻴﻌﹰﺎ
ﻒ
ﺤﻘﹾﻪ ﺑﺼـﺎﱀ ﺳـ ﹶﻠ ِ
ﳎﺎﺑﺎﹰ ،ﺍﻟﻠﻬ ﻢ ﹶﺛ ﱢﻘ ﹾﻞ ﺑﻪ ﻣﻮﺍﺯﻳﻨﻬﻤﺎ ،ﻭﺃ ﻋ ِﻈ ﻢ ﺑﻪ ﺃﺟﻮﺭﳘﺎ ﻭﹶﺃﹾﻟ ِ
ﺏ ﺍﳉﺤﻴﻢ.
ﺍﳌﺆﻣﻨﲔ ،ﻭﺍﺟﻌﻠﻪ ﰲ ﻛﻔﺎﻟﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭ ِﻗ ِﻪ ﺑﺮﲪﺘﻚ ﻋﺬﺍ
ﻭﻳﻘﻒ ﺑﻌﺪ ﺍﻟﺮﺍﺑﻌﺔ ﻗﻠﻴﻼﹰ ،ﻭﻳﺴﻠﱢﻢ ﻭﺍﺣﺪ ﹰﺓ ﻋﻦ ﳝﻴﻨﻪ ،ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﻊ ﻛـ ﱢﻞ
ﺗﻜﺒﲑﺓٍ ،ﻭﻭﺍﺟﺒﻬﺎ :ﻗﻴﺎﻡ ﻭﺗﻜﺒﲑﺍﺕ ،ﻭﺍﻟﻔﺎﲢ ﹸﺔ ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟـﻨﱯ ،ﻭﺩﻋﻮﺓﹲ
ﺻﻔﹶﺘﻪِ ،ﻭﻣﻦ ﻓﺎﺗﺘﻪ
ﻟﻠﻤﻴﺖ ،ﻭﺍﻟﺴﻼﻡ ،ﻭﻣﻦ ﻓﺎﺗﻪ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﺘﻜﺒﲑ ﹶﻗﻀﺎﻩ ﻋـﻠﻰ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺇﱃ ﻟﻔﻆ "ﻭﺃﹸﻧﺜﺎﻧﺎ" ﰲ :ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﻣﻦ ﺃﺑـﻮﺍﺏ ﺍﳉﻨـﺎﺋﺰ،
ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ .٢٤١ ،٢٤٠/٤
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﰲ ﺍﻟﺼﻼﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ٦٦٣ ،٦٦٢/٢ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻮﻑ
ﺍﺑﻦ ﻣﺎﻟﻚ.
) (٣ﺍﻟ ﹶﻔ ﺮﻁﹸ :ﺑﺎﻟﺘﺤﺮﻳﻚ ﻣﺎ ﺗ ﹶﻘ ﺪﻣﻚ ﻣﻦ ﺃﺟ ٍﺮ ﺃﻭ ﻋﻤﻞ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠٤
ﺐ ﺑﺎﻟﻨﻴﺔ ﺇﱃ ﺷﻬﺮ)*( ،ﻭﻻ ﻳﺼﻠﱢﻲ ﺍﻹﻣﺎﻡ
ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ﺻﻠﱠﻰ ﻋﻠﻰ ﻗﱪﻩ ﻭﻋﻠﻰ ﻏﺎﺋ ٍ
) ( ) (
ﻋﻠﻰ ﺍﻟﻐﺎ ﱢﻝ ﻭﻻ ﻋﻠﻰ ﻗﺎﺗ ِﻞ ﻧﻔﺴ ِﻪ * ،ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ * .
ﻓﺼــــﻞ
ﻉ ـﺎ،ﺴ ﻦ ﺍﻹﺳـﺮﺍ ﺴ ﻦ ﺍﻟﺘﺮﺑﻴ ﻊ ﰲ ﺣﻤﻠﻪ ،ﻭﻳﺒﺎﺡ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ)*( ،ﻭﻳ
ﻳ
ﺱ ﺗﺎﺑﻌﻬﺎ ﺣـﱴ ﺗﻮﺿـﻊ ،
)*( ﻭﻛﻮ ﹸﻥ ﺍﳌﺸﺎ ِﺓ ﺃﻣﺎﻣﻬﺎ ﻭﺍﻟﺮﻛﺒﺎﻥ ﺧﻠﻔﻬﺎ ،ﻭﻳﻜﺮﻩ ﺟﻠﻮ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻋﻠﻰ ﻏﺎﺋﺐ ﺑﺎﻟﻨﻴﺔ ﺇﱃ ﺷﻬﺮ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻻ ﳚﻮﺯ ﻭﻓﺎﻗـﹰﺎ ﻷﰊ
ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﺼﻠﹼﻲ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﻋﻦ ﺍﻟﺒﻠﺪ ﺇﻥ ﻛﺎﻥ ﺻـﻠﱢﻲ
ﳋﻄﱠﺎﰊ :ﻻ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﺇﻻ ﺇﺫﺍ ﻭﻗـﻊ
ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻭﺟ ﻪ ﰲ ﺍﳌﺬﻫﺐ ﺍﻫـ .ﻭﻗﺎﻝ ﺍ ﹶ
ﻣﻮﺗﻪ ﺑﺄﺭﺽ ﻟﻴﺲ ﺎ ﻣﻦ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ،ﻟﻘﺼﺔ ﺍﻟﻨﺠﺎﺷﻲ ،ﻭﺑﻪ ﺗﺮﺟﻢ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴـﻨﻦ:
ﺸﺮﻙ ﺑﺒﻠﺪ ﺁﺧﺮ.
ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﻳﻠﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺼﻠﻲ ﺍﻹﻣﺎ ﻡ ﻋﻠﻰ ﺍﻟﻐﺎ ﱢﻝ ﻭﻻ ﻗﺎﺗ ِﻞ ﻧﻔﺴﻪ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ:
ﻭﻣﻦ ﻣﺎﺕ ﻭﻛﺎﻥ ﻻ ﻳﺰﻛﱢﻲ ﻭﻻ ﻳﺼﻠﻲ ﺇﻻ ﰲ ﺭﻣﻀﺎﻥ ،ﻳﻨﺒﻐﻲ ﻷﻫﻞ ﺍﻟﻌﻠـﻢ ﻭﺍﻟـﺪﻳﻦ ﺃﻥ
ﻳ ﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻋﻘﻮﺑ ﹰﺔ ﻭﻧﻜﺎ ﹰﻻ ﻷﻣﺜﺎﻟﻪ ﻛﺘﺮﻛﻪ ﺍﻟﺼﻼ ﹶﺓ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻧ ﹾﻔﺴﻪ ﻭﻋﻠـﻰ
ﺾ ﺍﻟﻨـﺎﺱ ﻭﺇﻥ ﻛـﺎﻥ
ﺍﻟﻐﺎ ﱢﻝ ﻭﺍ ﹶﳌﺪِﻳﻦ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟـﻪ ﻭﻓﺎﺀ ،ﻭﻻ ﺑﺪ ﺃﻥ ﻳﺼﻠﱢﻲ ﻋﻠﻴﻪ ﺑﻌ
ﺻﻠﱢﻲ ﻋﻠﻴﻪ ﺍﻫـ.
ﺼﻞﱠ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﱂ ﻳ ﻌﹶﻠ ﻢ ﻧﻔﺎﻗﹸﻪ
ﻣﻨﺎﻓﻘﹰﺎ ﻛﻤﻦ ﻋﻠِﻢ ﻧﻔﺎﻗﹸﻪ ﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ
ﻒ ﺗﻠﻮﻳﺜﹸﻪ.
ﺨ
ﻋﻠﻰ ﺍﳌﻴﺖ ﰲ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﻭﻳﺒﺎﺡ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ( .ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺍﻹﻗﻨﺎﻉ :ﻭﳘﺎ ﺍﻟﻘﺎﺋﻤﺘـﺎﻥ ،ﻛـﻞ
ﻋﻤﻮﺩ ﻋﻠﻰ ﻋﺎﺗﻖ ﻛﺎﻥ ﺣﺴﻨﺎﹰ ،ﻭﱂ ﻳﻜﺮﻩ ،ﻧﺺ ﻋﻠﻴﻪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑـﻦ ﻣﻨﺼـﻮﺭ .ﻷﻧـﻪ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲪﻞ ﺟﻨﺎﺯﺓ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ .ﻭﺭﻭﻱ ﻋﻦ ﺳـﻌﺪ=
١٠٥ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
ﺤ ﺪ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺸﻖ ،ﻭﻳﻘﻮﻝ ﻣﺪ ِﺧﻠﹸﻪ :ﺑﺴﻢ ﺍﷲ ﱪ ﺍﻣﺮﺃ ٍﺓ ﻓﻘﻂ ،ﻭﺍﻟﱠﻠ
ﻭﻳﺴﺠﻰ ﻗ
ﻭﻋﻠﻰ ِﻣﻠﱠﺔ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻳﻀﻌﻪ ﰲ ﹶﻟﺤﺪﻩ ﻋﻠﻰ ِﺷﻘﱢﻪ ﺍﻷﳝ ِﻦ ﻣﺴـﺘﻘﺒ ﹶﻞ ﺍﻟﻘِﺒﻠـﺔ،
ﺴﻨﻤﹰﺎ ﻭﻳﻜﺮﻩ ﲡﺼﻴﺼﻪ ﻭﺍﻟﺒﻨﺎ ُﺀ ﻭﺍﻟﻜﺘﺎﺑـ ﹸﺔ
ﱪ ﻋﻦ ﺍﻷﺭﺽ ﻗﹶﺪﺭ ِﺷﺒﺮ ﻣ ﻭﻳﺮﻓ ﻊ ﺍﻟﻘ
ﺤﺮﻡ ﻓﻴﻪ ﺩﻓ ﻦ ﺍﺛﻨﲔ ﻓﺄﻛﺜﺮ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ،ﻭﳚﻌﻞ ﻭﺍﻟﻮﻁ ُﺀ ﻋﻠﻴﻪ ،ﻭﺍﻻﺗﻜﺎ ُﺀ ﺇﻟﻴﻪ ،ﻭﻳ
) (
ﺑﲔ ﻛﻞ ﺍﺛﻨﲔ ﺣﺎﺟﺰ ﻣﻦ ﺗﺮﺍﺏ ،ﻭﻻ ﺗﻜﺮﻩ ﺍﻟﻘﺮﺍﺀ ﹸﺓ ﻋﻠﻰ ﺍﻟﻘﱪ * ،ﻭﺃ
ﻱ ﻗﹸﺮﺑـ ٍﺔ
ﺖ ﻣﺴﻠ ٍﻢ ﺃﻭ ﺣ ٍﻲ ﻧﻔﻌﻪ ﺫﻟﻚ ،ﻭﻳﺴﻦ ﺃﻥ ﻳﺼـﻨﻊ ﻷﻫـﻞ ﻓﹶﻌﻠﻬﺎ ﻭﺟﻌ ﹶﻞ ﺛﻮﺍﺎ ﳌﻴ ٍ
ﺚ ﺑﻪ ﺇﻟﻴﻬﻢ ﻭﻳﻜﺮﻩ ﳍﻢ ﻓﻌﻠﹸﻪ ﻟﻠﻨﺎﺱ. ﺍﳌﻴﺖ ﻃﻌﺎﻡ ﻳﺒﻌ ﹸ
ـــــــــــــــــــــــــــــــــــ
=ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻬﻧﻢ ﻓﻌﻠﻮﺍ ﺫﻟﻚ .ﻗﺎﻝ ﰲ ﺍﻟﺮﻋﺎﻳﺔ :ﺇﻥ ﲪﻞ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﻓﻤـﻦ
ﻋﻨﺪ ﺭﺃﺳﻪ ﰒ ﻣﻦ ﻋﻨﺪ ﺭﺟﻠﻴﻪ ،ﻭﰲ ﺍﳌﺬﻫﺐ ﻣﻦ ﻧﺎﺣﻴﺔ ﺭﺟﻠﻴﻪ ﻻ ﻳﺼﻠﺢ ﺇﻻ ﺍﻟﺘﺮﺑﻴ ﻊ ﺍ ﻫـ.
ﻷﻥ ﺍﳌﺆﺧﺮ ﺇﻥ ﺗﻮﺳﻂ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﱂ ﻳ ﺮ ﻣﺎ ﺑﲔ ﻗﺪﻣﻴﻪ ،ﻓﻼ ﻳﻬﺘﺪﻱ ﺇﱃ ﺍﳌﺸﻲ ،ﻓﻌﻠـﻰ
ﻫﺬﺍ ﻳﺤﻤﻞ ﺍﻟﺴﺮﻳ ﺮ ﺛﻼﺛﺔﹲ ،ﻭﺍﺣ ﺪ ﻣﻦ ﻣﻘﺪﻣﺔ ﻳﻀﻊ ﺍﻟﻌﻤﻮﺩﻳﻦ ﺍﳌﻘﺪﻣﲔ ﻋﻠـﻰ ﻋﺎﺗﻘﻴـﻪ،
ﻭﺭﺃﺳﻪ ﺑﻴﻨﻬﻤﺎ ﻭﺍﳋﺸﺒﺔ ﺍﳌﻌﺘﺮﺿ ﹸﺔ ﻋﻠﻰ ﻛﺎ ِﻫﻠِﻪ ،ﻭﺍﺛﻨﺎﻥ ﻣﻦ ﻣﺆﺧﺮﺓ ،ﺃﺣﺪﳘﺎ ﻣﻦ ﺍﳉﺎﻧـﺐ
ﺍﻷﳝﻦ ،ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ،ﻳﻀﻊ ﻛ ﱞﻞ ﻣﻨﻬﻢ ﻋﻤﻮﺩﹰﺍ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺍﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﻜﺮﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﻘﱪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﺸﺮﻉ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪ ﺍﻟﻘﱪ ﺍﻟﺼﺪﻗ ﹸﺔ ﻭﻏﻴﺮﻫﺎ ،ﻭﻧﻘﻞ ﺍﳉﻤﺎﻋـﺔ
ﻋﻦ ﺃﲪﺪ ﻛﺮﺍﻫ ﹶﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ،ﻭﻋﻠﻴﻪ ﻗﺪﻣﺎ ُﺀ ﺃﺻﺤﺎﺑﻪ،
ﻭﱂ ﻳﻘﻞ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺘﺒﺮﻳﻦ ﺃﻥ ﺍﻟﻘﺮﺍﺀ ﹶﺓ ﺃﻓﻀﻞﹸ ،ﻭﻻ ﺭﺧﺺ ﰲ ﺍﲣﺎﺫﻩ ﻋﻴﺪﹰﺍ ﻛﺄﻋﻴﺎﺩ
ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ ﰲ ﻭﻗﺖ ﻣﻌﻠﻮﻡ .ﺃﻭ ﺍﻟﺬﻛﺮ ﺃﻭ ﺍﻟﺼﻴﺎﻡ ،ﻭﺍﲣﺎ ﹸﺫ ﺍﳌﺼﺎﺣﻒ ﻋﻨﺪ ﺍﻟﻘﱪ ﺑﺪﻋـﺔ
ﻒ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒـﺎﺱ ﰲ ﻣﻮﺿـﻊ ﺖ ﻟﻔﻌﻠﻪ ﺍﻟﺴﻠ
ﻭﻟﻮ ﻟﻠﻘﺮﺍﺀﺓ ،ﻭﻟﻮ ﻧﻔ ﻊ ﺍﳌﻴ
ﺖ ﲜﻤﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔِ ،ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﻘـﺮﺍﺀﺓ،ﺁﺧﺮ :ﺍﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﻳﻨﺘﻔﻊ ﺍﳌﻴ
ﺐ ﺍﻟﻘـﺮﺏ ﻛﻤﺎ ﻳﻨﺘﻔﻊ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ،ﻭﻛﻤﺎ ﻟﻮ ﺩﻋﺎ ﻟـﻪ ﻭﺍﺳﺘﻐﻔﺮ ﻟـﻪ ،ﻭﻻ ﻳﺴﺘﺤ
ﻟﻠﻨﱯ ﺑﻞ ﻫﻮ ﺑﺪﻋﺔﹲ ،ﻫﺬﺍ ﺍﻟﺼﻮﺍﺏ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺍ .ﻫـ .ﻣﻠﺨﺼﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠٦
ﻓﺼـــــﻞ
) (
ﺗﺴﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ * ﺇﻻ ﻟﻠﻨﺴﺎﺀ ،ﻭﻳﻘﻮﻝ ﺇﺫﺍ ﺯﺍﺭﻫﺎ ﺃﻭ ﻣ ﺮ ﺎ :ﺍﻟﺴـﻼﻡ
ﻋﻠﻴﻜﻢ ﺩﺍ ﺭ ﻗﻮ ٍﻡ ﻣﺆﻣﻨﲔ ،ﻭﺇﻧـﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻟﻼﺣﻘـﻮﻥ) ، (١ﻳـﺮﺣﻢ ﺍ ُ
ﷲ
ﺍﹸﳌﺴﺘﻘ ِﺪﻣِﲔ ﻣﻨﻜﻢ ﻭﺍﳌﺴﺘﺄﺧِﺮﻳﻦ ﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ ،ﺍﻟﻠﻬﻢ ﻻ ﲢﺮﻣﻨـﺎ
ﺃﺟﺮﻫﻢ ،ﻭﻻ ﺗ ﹾﻔِﺘﻨﺎ ﺑﻌﺪﻫﻢ ،ﻭﺍﻏﻔ ﺮ ﻟﻨﺎ ﻭﳍﻢ) ، (٢ﻭﳚﻮﺯ ﺍﻟﺒﻜـﺎﺀ ﻋﻠﻰ ﺍﳌﻴـﺖ
ﺏ ﻭﺍﻟﻨﻴﺎﺣ ﹸﺔ ﻭ ﺷ ﻖ ﺍﻟﺜﻮﺏ ﻭﹶﻟ ﹾﻄﻢ ﺍﳋ ﺪ
ﺏ ﺑﺎﳌﻴﺖ ﻭﻳﺤﺮﻡ ﺍﻟﻨ ﺪ
ﺴ ﻦ ﺗﻌﺰﻳ ﹸﺔ ﺍﳌﺼﺎ ِ
ﻭﺗ
ﻭﳓﻮﻩ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺗﺴ ﻦ ﺯﻳﺎﺭ ﹸﺓ ﺍﻟﻘﺒﻮﺭ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﺗﻔﻖ ﺍﻟﺴﻠ
ﻒ ﻭﺍﻷﺋﻤ ﹸﺔ ﻋﻠﻰ
ﺃﻥ ﻣﻦ ﺳﻠﱠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ﺃﻭ ﻏﲑِﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ؛ ﻓﺈﻧﻪ ﻻ ﻳﺘﻤﺴﺢ ﺑـﺎﻟﻘﱪ ﻭﻻ
ﻉ
ﻳﻘﺒﻠﻪ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﺳﺘ ﹾﻘﺒﻞ ﺍﻟﻘِﺒﻠﺔ ﻭﺩﻋﺎ ﰲ ﺍﳌﺴـﺠﺪ ،ﻭﱂ ﻳـ ﺪ
ﻉ ﹶﺃ ﻋﹶﻠﻤﻪ ،ﻭﺇﳕـﺎ ﺗﻨـﺎﺯﻋﻮﺍ ﰲ
ﻼ ﻟﻠﻘﱪ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻳﻔﻌﻠﻮﻧﻪ ،ﻭﻫﺬﺍ ﺑﻼ ﻧﺰﺍ ٍ
ﻣﺴﺘ ﹾﻘِﺒ ﹰ
ﻭﻗﺖ ﺍﻟﺘﺴﻠﻴﻢ ،ﻭﻫﻞ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﱪ ﺃﻭ ﺍﻟﻘﺒﻠﺔ؟ ﻭﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﱪ ﺍ.ﻫــ.
ﻣﻠﺨﺼﹰﺎ.
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ١٥٠/١ﻭﻣﺎﻟﻚ ٢٨/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) .(٣٢٣٧ﻭ ﺍﻧﻈﺮ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ .٢٣٥/٣
) (٢ﻳﻨﻈﺮ ﰲ ﺗﺘﻤﺔ ﺍﳊﺪﻳﺚ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ .١٥٧/١١
١٠٧ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
١٠٧ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﻛـﺘﺎﺏ ﺍﻟﺰﻛـﺎﺓ
ﻁ ﲬﺴ ٍﺔ :ﺣﺮﻳﺔ ،ﻭﺇﺳﻼﻡ ،ﻭﻣﻠﻚ ﻧﺼـﺎﺏ ،ﻭﺍﺳـﺘﻘﺮﺍﺭﻩ)*(، ﺐ ﺑﺸﺮﻭ ٍﲡ
ﺢ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻟﻮ ﱂ ﻳﺒﻠـ ﹾﻎ
)*( ﺝ ﺍﻟﺴﺎﺋﻤﺔِ ،ﻭﺭﺑ
ﻀ ﻲ ﺍﳊﻮ ِﻝ ﰲ ﻏﲑ ﺍﳌﻌﺸﺮ ،ﺇﻻ ﻧﺘﺎ
ﻭ ﻣ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺍﺳﺘﻘﺮﺍﺭﻩ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﺃﻱ ﲤﺎﻡ ﺍﳌﻠﻚ ﰲ ﺍﳉﹸﻤﻠﺔ ،ﻓﻼ ﺯﻛـﺎﺓ ﰲ
ﺩﻳﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻟﻌﺪﻡ ﺍﺳﺘﻘﺮﺍﺭﻩ؛ ﻷﻧﻪ ﳝﻠﻚ ﺗﻌﺠﻴ ﺰ ﻧﻔﺴﻪ ،ﻭﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺍﻟﺮﺍﺑﻊ ﺗﻤﺎﻡ ﺍﳌﻠﻚ،
ﻓﻼ ﺯﻛﺎﺓ ﰲ ﺩﻳﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻻ ﰲ ﺍﻟﺴﺎﺋﻤ ِﺔ ﺍﳌﻮﻗﻮﻓ ِﺔ ﻭﻻ ﰲ ﺣﺼﺔ ﺍﳌﹸﻀﺎﺭﺏ ﻣﻦ ﺍﻟﺮﺑﺢ ﻗﺒﻞ
ﺍﻟﻘﺴﻤﺔ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ﻓﻴﻬﻤﺎ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻻ ﲡﺐ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺴـﺎﺋﻤﺔ
ﺍﳌﻮﻗﻮﻓﺔ ،ﻷﻥ ﺍﳌﻠﻚ ﻻ ﻳﺜﺒﺖ ﻓﻴﻬﺎ ﰲ ﻭﺟﻪ ،ﻭﰲ ﻭﺟ ٍﻪ ﻳﺜﺒﺖ ﻧﺎﻗﺼـﹰﺎ ﻻ ﻳـﺘﻤﻜﻦ ﻣـﻦ
ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻓﺎﺕ ،ﻭﺫﻛﺮ ﺷﻴﺨﻨﺎ ﻭﺟﻬﹰﺎ ﺁﺧﺮ ،ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﲡـﺐ ﻓﻴﻬـﺎ،
ﻭﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ،ﻭﻧﻘﻞ ﻣﻨﻬﺎ ﻋﻦ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﰲ
ﺃﺭﺑﻌﲔ ﺷﺎ ﹰﺓ) ،(١ﻭﻟﻌﻤﻮﻡ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ،ﻭﻷﻥ ﺍﳌﻠﻚ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴـﻪ ﰲ
ﺖ ﺳﺎﺋﺮ ﺃﻣﻼﻛﻪ -ﺇﱃ ﺃﻥ ﻗﺎﻝ -ﻓﺄﻣﺎ ﺣﺼﺔ ﺍﳌﻀﺎﺭِﺏ ﻣـﻦ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﺷﺒﻬ
ﺍﻟﺮﺑﺢ ﻗﺒﻞ ﺍﻟﻘِﺴﻤﺔ ﻓﻼ ﲡﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ،ﻧﺺ ﻋﻠﻴﻪ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ ﻭﺍﺑﻦ ﻣﻨﺼﻮﺭ ﻓﻘﺎﻝ:
ﲔ ﺍﺣﺘﺴﺒﺎ ﻷﻧـﻪ ﻋﻠﻢ ﻣﺎ ﻟــﻪ ﰲ ﺇﺫﺍ ﺍﺣﺘﺴﺒﺎ ﻳﺰﻛﻲ ﺍﳌﻀﺎﺭﺏ ﺇﺫﺍ ﺣﺎﻝ ﺍﳊﻮ ﹸﻝ ﻣﻦ ﺣ ِ
ﺱ ﺍﳌـﺎ ِﻝ ﺃﻭ
ﺏ ﺍﳌﺎﻝ ﺯﻛـﺎﺓ ﺭﺃ ِ ﺍﳌﺎﻝ ﺍ.ﻫـ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼﺢ ﺃﻥ ﻳﺸﺘﺮﻁ ﺭ
ﺑﻌﻀﻪ ﻣﻦ ﺍﻟﺮﺑﺢ ﺍ.ﻫـ .ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎ ُﺀ ﰲ ﺍﻟﻮﻗﻒ ﻫﻞ ﻓﻴﻪ ﺯﻛﺎﺓ ﺃﻡ ﻻ؟ ﻓﺄﻭﺟـﺐ
ﺤﺒﺴﺔ ﺍﻷﺻﻮﻝ ،ﻭﻛﺎﻥ ﻣﻜﺤﻮﻝ ﻭﻃﺎﻭﺱ ﻳﻘﻮﻻﻥ: ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﺍﻟﺰﻛﺎ ﹶﺓ ﰲ ﺍﻟﺜﻤﺎﺭ ﺍ ﹸﳌ
ﻣﺎﻟ
ﺤﺒﺴ ﹰﺔ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ،ﻭﺑﲔ ﺃﻥ ﺗﻜـﻮﻥ ﻋﻠﻰ ﻻ ﺯﻛﺎ ﹶﺓ ﻓﻴﻬﺎ ،ﻭﹶﻓﺮﻕ ﻗﻮ ﻡ ﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﻣ
ﻗـﻮﻡ ﺑﺄﻋﻴﺎﻬﻧﻢ ،ﻓﺄﻭﺟﺒﻮﺍ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻰ ﻗﻮﻡ ﺑﺄﻋﻴﺎﻬﻧﻢ ،ﻭﱂ ﻳﻮﺟﺒﻮﺍ ﻓﻴﻬـﺎ
= ﺍﻟﺼﺪﻗ ﹶﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ.
ﺽ ﰲ ﺍﻟﺰﻛﺎﺓ ،ﻭﺭﻗﻢ ):(١٤٥٤
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺮﻗﻢ ) (١٤٤٨ﰲ ﺍﻟﺰﻛﺎﺓ :ﺑﺎﺏ ﺍﻟ ﻌ ﺮ ِ
ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ،ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٠٨
ﻧِﺼﺎﺑﺎﹰ ،ﻓﺈ ﱠﻥ ﺣﻮﻟﹶﻬﻤﺎ ﺣﻮ ﹸﻝ ﺃﺻﻠِﻬﻤﺎ ﺇﻥ ﻛﺎﻥ ﻧِﺼﺎﺑﺎﹰ؛ ﻭﺇﻻ ﻓ ِﻤ ﻦ ﻛﻤﺎﻟِـﻪ ،ﻭﻣـﻦ
) (
ﻕ ﺃﻭ ﻏﲑﻩ ﻋﻠﻰ ﻣﻠﻲ ٍﺀ ﺃﻭ ﻏـﲑﻩ * ﺃﺩﻯ ﻛــﺎﻥ ﻟـﻪ ﺩﻳﻦ ﺃﻭ ﺣﻖ ﻣﻦ ﺻﺪﺍ ٍ
ﺯﻛﺎﺗﻪ ﺇﺫﺍ ﻗﹶﺒﻀﻪ ﳌﺎ ﻣﻀﻰ ،ﻭﻻ ﺯﻛﺎ ﹶﺓ ﰲ ﻣﺎ ِﻝ ﻣ ﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻳﻨﻘﺺ ﺍﻟﻨﺼﺎﺏ ﻭﻟﻮ
) (
ﻛﺎﻥ ﺍﳌﺎ ﹸﻝ ﻇﺎﻫﺮﹰﺍ * .ﻭﻛﻔﺎﺭﺓﹲ ﹶﻛﺪﻳ ٍﻦ.
ـــــــــــــــــــــــــــــــــــ
ﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﺎ ﺧﺮﻭﺟـﹰﺎ
ﺏ ﻭﺟﻮ
=ﻗﻠﺖ :ﻭﻫﺬﻩ ﺍﻷﺛﻼﺙ ﻋﻨﺪ ﺍﻟﺒﺎﺩﻳﺔ ﻭﻏﲑﻫﻢ ﺍﻟﺼﻮﺍ
ﻣﻦ ﺍﳋﻼﻑ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
* ﻗﻮﻟـﻪ) :ﻋﻠﻰ ﻣﻠﻲ ٍﺀ ﺃﻭ ﻏﲑﻩ( ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻻ ﺯﻛﺎ ﹶﺓ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻏـﲑ
ﺍﳌﻠﻲﺀ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻻ ﲡﺐ ﰲ ﺩﻳ ٍﻦ ﻣﺆ ﺟ ٍﻞ ﺃﻭ ﻋﻠﻰ ﻣﻌﺴ ٍﺮ ﺃﻭ ﻣﻤﺎﻃ ٍﻞ ﺃﻭ ﺟﺎﺣ ٍﺪ
ﻕ ﻭﺿﺎﻝﱟ ،ﻭﻣﺎ ﺩﻓﻨﻪ ﻭﻧﺴﻴﻪ ﺃﻭ ﺟﻬﻞ ﻋﻨﺪ ﻣ ﻦ ﻫﻮ ﻭﻟﻮ ﺣﺼﻞ ﰲ ﻳﺪﻩ، ﺏ ﻭﻣﺴﺮﻭ ٍﻭﻣﻐﺼﻮ ٍ
ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺍﺧﺘﺎﺭﻫﺎ ﻭﺻﺤﺤﻬﺎ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻧﺘﻬﻰ.
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻏﲑ ﺍﳌﻠﻲﺀ :ﻳﺰﻛﻴﻪ ﺇﺫﺍ ﻗﺒﻀﻪ ﻟﻌﺎﻡ ﻭﺍﺣﺪ ،ﻭﻫﺬﺍ ﺃﻗﺮﺏ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺯﻛﺎﺓ ﰲ ﻣﺎ ِﻝ ﻣ ﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻳﻨﻘﺺ ﺍﻟﻨﺼﺎﺏ ﻭﻟـﻮ ﻛـﺎﻥ ﺍﳌـﺎﻝ
ﻇﺎﻫﺮﹰﺍ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺯﻛﺎ ﹶﺓ ﰲ ﻣﺎ ِﻝ ﻣ ﻦ ﻋﻠﻴﻪ ﺩﻳ ﻦ ﻳﻨﻘﺺ ﺍﻟﻨﺼﺎ
ﺏ ﺇﻻ ﰲ ﺍﳌﻮﺍﺷـﻲ
ﻭﺍﳊﺒﻮﺏ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﲨﻠﺔ ﺫﻟﻚ ﺃﻥ ﺍﻟـﺪﻳﻦ ﻳﻤﻨـﻊ
ﺽ ﺍﻟﺘﺠﺎﺭﺓ ،ﻓﺄﻣـﺎ
ﺏ ﺍﻟﺰﻛﺎ ِﺓ ﰲ ﺍﻷﻣﻮﺍ ِﻝ ﺍﻟﺒﺎﻃﻨ ِﺔ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ،ﻭﻫﻲ ﺍﻷﲦﺎ ﹸﻥ ﻭﻋﺮﻭ
ﻭﺟﻮ
ﺏ ﻭﺍﻟﺜﻤﺎ ﺭ ﻓﻔﻴﻬﺎ ﺭﻭﺍﻳﺘﺎﻥ :ﺇﺣﺪﺍﳘﺎ ﺍﻟـﺪﻳ ﻦ ﳝﻨـﻊ
ﺍﻷﻣﻮﺍ ﹸﻝ ﺍﻟﻈﺎﻫﺮ ﹸﺓ ﻭﻫﻲ ﺍﳌﻮﺍﺷﻲ ﻭﺍﳊﺒﻮ
ﺏ ﺍﻟﺰﻛﺎ ِﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻻ ﻳﻤﻨﻊ ﺍﻟﺰﻛﺎ ﹶﺓ ﻓﻴﻬﺎ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻟﻔـﺮﻕ
ﻭﺟﻮ
ﺑﲔ ﺍﻷﻣــﻮﺍﻝ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ﺃ ﱠﻥ ﺗﻌﻠﱡ ﻖ ﺍﻟﺰﻛﺎ ِﺓ ﺑﺎﻟﻈـﺎﻫﺮﺓ ﻟﻈﻬﻮﺭﻫــﺎ ،ﻭﺗ ﻌﻠﱡـ ِﻖ
ﺏ ﺍﻟﻔﻘﺮﺍﺀ ﺎ ،ﻭﳍﺬﺍ ﻳﺸﺮﻉ ﺇﺭﺳﺎ ﹸﻝ ﺍﻟﺴﻌﺎ ِﺓ ﻷﺧﺬﻫﺎ ﻣﻦ ﺃﺭﺑﺎﺎ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ
ﻗﻠــﻮ ِ
ﻳﺒﻌﺚ ﺍﻟﺴﻌﺎ ِﺓ ﻭﻛﺬﻟﻚ ﺍﳋﻠﻔﺎ ُﺀ ﺑﻌﺪﻩ ،ﻭﱂ ﻳﺄﺕ ﻋﻨﻬﻢ ﺃﻬﻧﻢ ﻃﺎﻟﺒﻮﺍ ﺃﺣـﺪﹰﺍ ﺑﺼـﺪﻗﺔ
ﺍﻟﺼﺎﻣﺖ ﻭﻻ ﺍﺳﺘﻜﺮﻫﻮﻩ ﻋﻠﻴﻬﺎ ﺇﻻ ﺃﻥ ﻳﺄﰐ ﺎ ﻃﻮﻋﺎﹰ ،ﻭﻷﻥ ﺍﻟﺴﻌﺎﺓ ﻳﺄﺧﺬﻭﻥ ﺯﻛﺎﺓ ﻣـﺎ
ﳚﺪﻭﻥ ﻭﻻ ﻳﺴﺄﻟﻮﻥ ﻋﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ.
١٠٩ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﺏﰲ ﺺ ﺍﻟﻨﺼـﺎ ﻭﺇﻥ ﻣﻠﹶﻚ ﻧِﺼﺎﺑﹰﺎ ﺻﻐﺎﺭﹰﺍ ﺍﻧﻌﻘﺪ ﺣﻮﻟﹸﻪ ﺣﲔ ﻣ ﹶﻠ ﹶﻜﻪ ،ﻭﺇﻥ ﻧ ﹶﻘ
ﺑﻌﺾ ﺍﳊﹶﻮ ِﻝ ﺃﻭ ﺑﺎﻋﻪ ﺃﻭ ﹶﺃﺑﺪﻟﻪ ﺑﻐﲑ ﺟﻨﺴﻪ ﻻ ﻓِﺮﺍﺭﹰﺍ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺍﻧﻘﻄﻊ ﺍﳊـﻮﻝﹸ،
ﻭﺇﻥ ﹶﺃﺑﺪﻟﻪ ﲜﻨﺴﻪ ﺑﲎ ﻋﻠﻰ ﺣﻮﻟﻪ ،ﻭﲡﺐ ﺍﻟﺰﻛﺎﺓ ﰲ ﻋﲔ ﺍﳌﺎﻝ ،ﻭﳍـﺎ ﺗﻌﻠـﻖ
) (
ﺑﺎﻟﺬﻣﺔ ،ﻭﻻ ﻳﻌﺘﱪ ﰲ ﻭﺟﻮﺎ ﺇﻣﻜﺎﻥ ﺍﻷﺩﺍﺀ ﻭﻻ ﺑﻘﺎ ُﺀ ﺍﳌﺎﻝ * ،ﻭﺍﻟﺰﻛﺎ ﹸﺓ ﻛﺎﻟﺪﻳﻦ
ﰲ ﺍﻟﺘﺮِﻛﺔ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﻌﺘﱪ ﰲ ﻭﺟﻮﺎ ﺇﻣﻜﺎ ﹸﻥ ﺍﻷﺩﺍﺀ ﻭﻻ ﺑﻘﺎ ُﺀ ﺍﳌﺎﻝ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ
ﻂ ﺑﺘﻠﻒ ﺍﳌﺎﻝ ،ﻭﻋﻨﻪ ﺃﻬﻧﺎ ﺗﺴﻘﻂ ﺇﺫﺍ ﱂ ﻳﻔـﺮﻁ، ﻳﻌﺘﱪ ﰲ ﻭﺟﻮﺎ ﺇﻣﻜﺎ ﹸﻥ ﺍﻷﺩﺍﺀ ،ﻭﻻ ﺗﺴﻘ ﹸ
ﻁ
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺍﻟﺼﺤﻴﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺴﻘﻂ ﺑﺘﻠﻒ ﺍﳌﺎﻝ ﺇﺫﺍ ﱂ ﻳ ﹶﻔ ﺮ ﹾ
ﰲ ﺍﻷﺩﺍﺀ ﻛﺎﻟﻮﺩﻳﻌﺔ.
ﺝ ﺍﻟ ِﻘﻴﻤﺔ ﰲ ﺍﻟﺰﻛﺎﺓ ﻟﻌﺪﻡ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳊﺎﺟـﺔ ﻗﻮﻟـﻪ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﺇﺧﺮﺍ
ﺠ ِﺰﺋﹸـﻪ ،ﻭﻻ ﺸ ِﺮ ﺍﻟﺪﺭﺍﻫﻢ ﻳ
ﺝ ﻋ
ﻭﺍﳌﺼﻠﺤﺔ ﻣﺜﻞ ﺃﻥ ﻳﺒﻴﻊ ﲦﺮ ﹶﺓ ﺑﺴﺘﺎﻧﻪ ﺃﻭ ﺯ ﺭﻋﻪ ،ﻓﻬﻨﺎ ﺇﺧﺮﺍ
ﺺ ﺃﲪ ﺪ ﻋﻠـﻰ ﻱ ﲤﺮﹰﺍ ﺃﻭ ِﺣﻨﻄﺔﹰ ،ﻓﺈﻧﻪ ﻗﺪ ﺳﺎﻭﻯ ﺍﻟﻔﻘﲑ ﺑﻨﻔﺴﻪ ،ﻭﻗﺪ ﻧ ﻳ ﹶﻜﻠﱠﻒ ﺃﻥ ﻳﺸﺘﺮ
ﺝ ﺍﻟﻘﻴﻤﺔ ﻛﺎﻑٍ، ﺟﻮﺍﺯ ﺫﻟﻚ ،ﻭﻣﺜﹾﻞ ﺃﻥ ﲡﺐ ﻋﻠﻴﻪ ﺷﺎﹲﺓ ﰲ ﺍﻹﺑﻞ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﺷﺎﹲﺓ ﻓﺈﺧﺮﺍ
ﺴﻔﹶﺮ ﻟﺸﺮﺍﺀ ﺷﺎﺓٍ ،ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺤﻘﻮﻥ ﻃﻠﺒﻮﺍ ﺍﻟﻘﻴﻤﺔ ﻟﻜﻮﻬﻧﺎ ﺃﻧﻔ ﻊ ﳍـﻢ ﻒ ﺍﻟ
ﻭﻻ ﻳﻜﱠﻠ
ﻓﻬﺬﺍ ﺟﺎﺋﺰ .ﺍﻧﺘﻬﻰ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١١٠
ﺑـﺎﺏ ﺯﻛـﺎﺓ ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ
) (
ﲡﺐ ﰲ ﺇﺑ ٍﻞ ﻭﺑﻘ ٍﺮ ﻭﻏﻨﻢ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺋﻤ ﹰﺔ * ﺍﳊﻮﻝ ﺃﻭ ﺃﻛﺜﺮﻩ ،ﻓﻴﺠـﺐ ﰲ
ﺲ ﺷﺎﺓﹲ ،ﻭﰲ ﺖ ﻣﺨﺎﺽٍ ،ﻭﻓﻴﻤﺎ ﺩﻭﺎ :ﰲ ﻛﻞ ﲬ ٍ ﺲ ﻭﻋﺸﺮﻳ ﻦ ﻣﻦ ﺍﻹﺑﻞ :ﺑﻨ ﲬ ٍ
ﲔ:
ﲔ :ﺣ ﱠﻘﺔﹲ ،ﻭﰲ ﺇﺣـﺪﻯ ﻭﺳـﺘ ﺖ ﻭﺃﺭﺑﻌ
ﺖ ﻟﺒﻮﻥٍ ،ﻭﰲ ﺳ ﲔ :ﺑﻨ
ﺖ ﻭﺛﻼﺛ
ﺳ
ﲔ :ﺣﻘﱠﺘﺎﻥِ ،ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﺟﺬﹶﻋﺔﹲ ،ﻭﰲ ﺳﺘ ٍﺔ ﻭﺳﺒﻌﲔ :ﺑﻨﺘﺎ ﻟﺒﻮﻥٍ ،ﻭﰲ ﺇﺣﺪﻯ ﻭﺗﺴﻌ
ﺖ ﻟﺒﻮﻥٍ،ﲔ :ﺑﻨ ﺕ ﻟﺒﻮﻥٍ ،ﰒ ﰲ ﻛ ﱢﻞ ﺃﺭﺑﻌ ﺙ ﺑﻨﺎ ِ
ﻋﻠﻰ ﻣﺎﺋ ٍﺔ ﻭﻋﺸﺮﻳﻦ ﻭﺍﺣﺪﺓ :ﻓﺜﻼ ﹸ
ﲔ :ﺣ ﱠﻘﺔﹲ.
ﻭﰲ ﻛﻞ ﲬﺴ
ﻓﺼــــﻞ
ﲔ ﻣﻦ ﺍﻟﺒﻘﺮ ﺗﺒﻴﻊ ﺃﻭ ﺗﺒﻴﻌﺔﹲ ،ﻭﰲ ﺃﺭﺑﻌﲔ ﻣﺴِـﻨﺔﹲ ،ﰒ ﰲ ﻛـﻞ ﺐ ﰲ ﺛﻼﺛ ﻭﳚ
ﺖ
ﺴﻨﺔﹲ ،ﻭﻳﺠﺰﺉ ﺍﻟ ﱠﺬ ﹶﻛﺮ ﻫﻨﺎ ﻭﺍﺑ ﻦ ﻟﺒﻮ ٍﻥ ﻣﻜﺎ ﹶﻥ ﺑﻨ ِ
ﲔ ﻣ ِ
ﲔ ﺗﺒﻴﻊ ،ﻭﰲ ﻛﻞ ﺃﺭﺑﻌ ﺛﻼﺛ
ﺨﺎﺽٍ ،ﻭﺍﻟﺬﻛﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺼﺎﺏ ﻛﻠﻪ ﺫﻛﻮﺭًﺍ. ﻣ
ﻓﺼــــﻞ
ﲔ ﻣﻦ ﺍﻟﻐﻨﻢ ﺷﺎﺓﹲ ،ﻭﰲ ﻣﺎﺋ ٍﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳ ﻦ ﺷﺎﺗﺎﻥِ ،ﻭﰲ ﺐ ﰲ ﺃﺭﺑﻌ ﻭﳚ
ﳋﻠﹾﻄـ ﹸﺔ ﺗﺼـﻴﺮ ﺍﳌـﺎﻟﹶﲔ
ﺙ ﺷﻴﺎﻩٍ ،ﰒ ﰲ ﻛﻞ ﻣﺎﺋﺔٍ ،ﺷﺎﺓٍ ،ﻭﺍ ﹸ
ﲔ ﻭﻭﺍﺣﺪ ٍﺓ ﺛﻼ ﹸ
ﻣﺎﺋﺘ ِ
ﻛﺎﻟﻮﺍﺣﺪ.
ـــــــــــــــــــــــــــــــــــ
ﳋﻠﹾﻄ ﹸﺔ ﰲ ﻏﲑ ﺍﻟﺴﺎﺋﻤﺔ ﻭﻋﻨﻪ ﺃﻬﻧﺎ ﺗ ﺆﺛﱢﺮ ،ﻗﺎﻝ ﰲ ﺍﻟﺸـﺮﺡ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺗ ﺆﺛﱢﺮ ﺍ ﹸ
ﺍﻟﻜﺒﲑ :ﻻ ﺗ ﺆﺛﱢﺮ ﺍﳋﻠﻄ ﹸﺔ ﰲ ﻏﲑ ﺍﻟﺴﺎﺋﻤﺔ ﻛﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﻭﻋـﺮﻭﺽ
ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻳﻜﻮﻥ ﺣ ﹾﻜﻤﻬﻢ ﺣ ﹾﻜ ﻢ ﺍﳌﻨﻔﺮﺩﻳﻦ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻋﻦ ﺃﲪﺪ ﺃﻥ
ﺏ ﻳﺸﺘﺮﻛﻮﻥ ﻓﻴـﻪ ﻓﻌﻠـﻴﻬﻢ ﺷ ِﺮ ﹶﻛ ﹶﺔ ﺍﻷﻋﻴﺎ ِﻥ ﺗﺆﺛﱢﺮ ﰲ ﻏﲑ ﺍﳌﺎﺷﻴﺔ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻧﺼﺎ
ﺐ ﻭﺍﻟﺜﻤﺮ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺧﻠﻄـﺔ ﺍﳌﺎﺷـﻴﺔ ﳊ
ﺍﻟﺰﻛﺎﺓ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ﻭﺍﻷﻭﺯﺍﻋﻲ ﰲ ﺍ ﹶ
ﻭﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ،ﻗﺎﻝ ﺃﲪﺪ :ﺍﻷﻭﺯﺍﻋ ﻲ ﻳﻘﻮﻝ ﰲ ﺍﻟﺰﺭﻉ :ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺷﺮﻛﺎ َﺀ ﻳﺨﺮﺝ ﳍـﻢ
ﲬﺴﺔ ﹶﺃ ﻭﺳٍ ﻖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓﹸ ،ﻗﺎﺳﻪ ﻋﻠﻰ ﺍﻟﻐﻨﻢ ،ﻭﻻ ﻳﻌﺠﺒﲏ ﻗﻮ ﹸﻝ ﺍﻷﻭﺯﺍﻋﻲ ﺍ .ﻫـ.
١١١ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﺑـﺎﺏ ﺯﻛـﺎﺓ ﺍﳊﺒـﻮﺏ ﻭﺍﻟﺜـﻤﺎﺭ
ﲡﺐ ﰲ ﺍﳊﺒﻮﺏ ﻛﻠﱢﻬﺎ ،ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻗﹸﻮﺗﺎﹰ ،ﻭﰲ ﻛﻞ ﲦﺮ ﻳﻜﺎﻝ ﻭﻳﺪﺧﺮ ﻛﺘﻤ ٍﺮ
ﻀ ﻢ ﲦـﺮ ﹸﺓ ﻍ ﻧِﺼﺎﺏ ﻗﺪﺭﻩ ﺃﻟﻒ ﻭﺳﺘﻤﺎﺋ ِﺔ ﺭﻃ ٍﻞ ﻋﺮﺍﻗﻲٍ ،ﻭﺗ
ﻭﺯﺑﻴﺐٍ ،ﻭﻳﻌﺘﱪ ﺑﻠﻮ ﹸ
) (
ﺍﻟﻌﺎ ِﻡ ﺍﻟﻮﺍﺣ ِﺪ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﰲ ﺗﻜﻤﻴﻞ ﺍﻟﻨﺼﺎﺏ ،ﻻ ِﺟ ﻨﺲ ﺇﱃ ﺁﺧـﺮ * ،
ﺖ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ،ﻓﻼ ﲡﺐ ﻓﻴﻤـﺎ ﻭﻳﻌﺘﱪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺼﺎﺏ ﳑﻠﻮﻛﹰﺎ ﻟـﻪ ﻭﻗ
ﻳﻜﹾﺘﺴﺒﻪ ﺍﻟﻠﱠﻘﺎﻁ ﺃﻭ ﻳﺄﺧﺬﻩ ﲝﺼﺎﺩﻩ ،ﻭﻻ ﻓﻴﻤﺎ ﳚﺘﻨﻴﻪ ﻣـﻦ ﺍﳌﺒـﺎﺡ ﻛـﺎﻟﺒ ﹾﻄﻢِ،
ﻭﺍﻟ ﺰ ﻋﺒﻞ ،ﻭِﺑ ﺰ ِﺭ ﹸﻗﻄﹸﻮﻧﺎ ﻭﻟﻮ ﻧﺒﺖ ﰲ ﺃﺭﺿﻪ.
ﻓﺼــــﻞ
ﺸ ﺮ ﻣﺎ ﺳﻘﻲ ﺑﻼ ﻣـ ﺆﻧﺔٍ ،ﻭِﻧﺼـﻔﹸﻪ ﻣﻌﻬــﺎ ،ﻭﺛــﻼﺛ ﹸﺔ ﺃﺭﺑﺎﻋِـ ِﻪ
ﳚﺐ ﻋ
ﺸـﺮ ،ﻭﺇﺫﺍ ﺍﺷﺘ ﺪﻤـﺎ ،ﻓـﺈ ﹾﻥ ﺗﻔﺎﻭﺗـﺎ ﻓﺒﺄﻛﺜﺮﳘـﺎ ﻧﻔﻌـﺎﹰ ،ﻭﻣﻊ ﺍﳉﻬﻞ ﺍﻟ ﻌ
ﺡ ﺍﻟﺜﻤـ ِﺮ ﻭﺟـﺒــﺖ ﺍﻟﺰﻛــﺎﺓ ،ﻭﻻ ﻳﺴﺘﻘــ ﺮ ﺐ ﻭﺑﺪﺍ ﺻـﻼ ﳊـ
ﺍﹶ
) (
ﺖ*، ﺖ )ﻗﺒﻠﻪ( ﺑﻐﲑ ﺗ ﻌ ﺪ ﻣﻨﻪ ﺳـﻘﻄ
ﺍﻟﻮﺟﻮﺏ ﺇﻻ ﲜﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﺪﺭِ ،ﻓﺈﻥ ﺗﻠِﻔ
ـــــــــــــــــــــــــــــــــــ
ﻀ ﻢ ﲦﺮ ﹸﺓ ﺍﻟﻌﺎ ِﻡ ﺍﻟﻮﺍﺣ ِﺪ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﰲ ﺗﻜﻤﻴـﻞ ﺍﻟﻨﺼـﺎﺏ ﻻ
* ﻗﻮﻟـﻪ) :ﻭﺗ
ﻀﻢ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻭﻋﻨﻪ ﺗﻀـ ﻢ ﺟﻨﺲ ﺇﱃ ﺁﺧﺮ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﺃﻥ ﺍﳊﺒﻮ
ﺏ ﻳ
ﺍﳊﻨﻄ ﹸﺔ ﺇﱃ ﺍﻟﺸﻌﲑ ﻭﺍﻟﻘﻄﻨﻴﺎﺕ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ،ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ.
ﺖ( ،ﻣﻔﻬﻮ ﻣ ﻪ ﺃﻬﻧﺎ ﺇﺫﺍ ﺗﻠﻔ
ﺖ ﺑﻌﺪﻩ ﱂ * ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺗﻠﻔﺖ ﻗﺒﻠﻪ ﺑﻐﲑ ﺗ ﻌ ﺪ ﻣﻨﻪ ﺳ ﹶﻘ ﹶﻄ
ﺴ ﹸﻘﻂﹾ ،ﻭﺍﻟﺮﺍﺟﺢ ﺃﻬﻧﺎ ﺗﺴﻘﻂ ﻋﻨﻪ ﺇﺫﺍ ﱂ ﻳ ﹶﻔﺮﻁ ،ﻷﻬﻧﺎ ﺷﺮﻋﺖ ﻟﻠﻤﻮﺍﺳﺎﺓ ﻭﻗﺪ ﺗﻠﻒ ﻣﺎﻟﹸـﻪ
ﺗ
ﻣﻌﻬﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١١٢
) (
ﺸ ﺮ ﻋﻠﻰ ﻣﺴﺘﺄﺟﺮ ﺍﻷﺭﺽ * ،ﻭﺇﺫﺍ ﹶﺃ ﺧ ﹶﺬ ﻣﻦ ﻣﻠﻜﻪ ﺃﻭ ﻣﻮﺍﺕ ﻣـﻦ ﻭﳚﺐ ﺍﻟ ﻌ
) (
ﺸﺮﻩ.
ﻼ ﻋﺮﺍﻗﻴﹰﺎ ﻓﻔﻴﻪ ﻋ ﺍﻟ ﻌﺴﻞ * ﻣﺎﺋ ﹰﺔ ﻭﺳﺘ
ﲔ ﺭﻃ ﹰ
ﺲ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ.ﻭﺍﻟ ﺮﻛﹶﺎﺯ :ﻣﺎ ﻭﺟﺪ ﻣﻦ ﺩ ﹾﻓ ِﻦ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻓﻴﻪ ﺍﳋﹸﻤ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﳚﺐ ﺍﻟ ﻌﺸﺮ ﻋﻠﻰ ﻣﺴﺘﺄﺟ ِﺮ ﺍﻷﺭﺽ( ﺩﻭﻥ ﻣﺎﻟﻜﻬﺎ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﺑـﻪ
ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍ ﹸﳌﺰﺍ ﺭ ﻋ ﹸﺔ ﹶﺃ ﺣﻞﱡ ﻣﻦ ﺍﻹﺟﺎﺭﺓ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ
ﺻﺤﺖ ﺍﳌﺰﺍﺭﻋ ﹸﺔ ﻓﹶﻴﻠﹾﺰﻡ ﺍﳌﻘﻄﻊ ﻋﺸﺮ ﻧﺼﻴﺒﻪ ﻭﻣـﻦ ﻗـﺎﻝ ﺍ ﹶﳌ ﻐﻨﻢ ﻭﺍ ﹶﳌ ﻐﺮﻡ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ
ﺴﻠﹾﻄﺎﻧﻴﺔ ﻭﳓﻮﻫـﺎ
ﻒ ﺍﻟ
ﺸ ﺮ ﻛﻠﱡﻪ ﻋﻠﻰ ﺍﻟﻔﻼﱠﺡ ﻓﻘﻮﻟﹸﻪ ﺧﻼﻑ ﺍﻹﲨﺎﻉ ،ﻭﻳﺘﺒﻌﻪ ﰲ ﺍﻟﻜﹸﹶﻠ ِ ﺍﻟ ﻌ
ﻑ ﻣﺎ ﱂ ﻳﻜﻦ ﺷﺮﻃﹰﺎ .ﺍ.ﻫـ .ﻣﻠﺨﺼﹰﺎ. ﺍﻟ ﻌ ﺮ
* ﻗﻮﻟـﻪ) :ﻭﺇﺫﺍ ﺃﺧﺬ ﻣﻦ ﻣﻠﻜﻪ ﺃﻭ ﻣﻮﺍﺕ ﻣﻦ ﺍﻟﻌﺴﻞ( ﺇﱃ ﺁﺧﺮﻩ ﻫﺬﺍ ﺍﳌـﺬﻫﺐ،
ﺸ ﺮ ﻓﻔﻴـﻪ
ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻛﺎﻥ ﰲ ﺃﺭﺿﻪ ﺍﻟ ﻌ
ﺚ ﻳﺜﹾﺒﺖ ﻭﻻﺍﻟﺰﻛﺎ ﹸﺓ ﻭﺇﻻ ﻓﻼ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﻟﻴﺲ ﰲ ﻭﺟﻮﺏ ﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﻌﺴﻞ ﺣﺪﻳ ﹲ
ﻉ ﻓﻼ ﺯﻛﺎ ﹶﺓ ﻓﻴﻪ.
ﺇﲨﺎ
١١٣ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﺑـﺎﺏ ﺯﻛـﺎﺓ ﺍﻟﻨـﻘﺪﻳـﻦ
ﺖ ﻣﺎﺋﱵ ِﺩﺭﻫ ٍﻢ ﳚﺐ ﰲ ﺍﻟﺬﻫﺐ ﺇﺫﺍ ﺑ ﹶﻠ ﹶﻎ ﻋﺸﺮﻳﻦ ﻣﺜﻘﺎﻻﹰ ،ﻭﰲ ﺍﻟﻔﻀﺔ ﺇﺫﺍ ﺑﻠﻐ
ﻀ ﻢ ﻗﻴﻤ ﹸﺔ
ﺏ ﻭﺗ ﺐ ﺇﱃ ﺍﻟﻔﻀﺔ ﰲ ﺗﻜﻤﻴ ِﻞ ﺍﻟﻨﺼﺎ ِ ﻀ ﻢ ﺍﻟﺬﻫ
ﺸ ِﺮ ﻣﻨﻬﻤﺎ ،ﻭﻳ ﺭﺑ ﻊ ﺍﻟﻌ
ﺽ ﺇﱃ ﻛ ٍﻞ ﻣﻨﻬﻤﺎ. ﺍﻟﻌﺮﻭ ِ
ﺡ ﻟﻠ ﱠﺬ ﹶﻛ ِﺮ ﻣﻦ ﺍﻟﻔﻀﺔ ﺍﳋﺎﰎﹸ ،ﻭﹶﻗِﺒ ﻴ ﻌﺔﹸ ﺍﻟﺴﻴﻒ ،ﻭ ِﺣ ﹾﻠﻴﺔﹸ ﺍ ِﳌ ﻨ ﹶﻄ ﹶﻘ ِﺔ ﻭﳓﻮﻩ ،ﻭﻣﻦ
ﻭﻳﺒﺎ
ﻒ ﻭﳓﻮِﻩ ،ﻭﻳﺒﺎﺡ ﻟﻠﻨﺴﺎﺀ ﻣﻦ ﺖ ﺇﻟﻴﻪ ﺿﺮﻭﺭﺓﹲ ﻛﺄﻧ ٍ ﺍﻟﺬﻫﺐ ﹶﻗِﺒ ﻴ ﻌﺔﹸ ﺍﻟﺴﻴﻒ ،ﻭﻣﺎ ﺩﻋ
ﺕ ﻋﺎﺩﺗﻬ ِﻦ ﺑ ﹸﻠﺒﺴﻪ ﻭﻟﻮ ﹶﻛﺜﹸﺮ ،ﻭﻻ ﺯﻛﺎﺓ ﰲ ﺣ ﹾﻠِﻴﻬِﻤﺎ ﺍﹸﳌ ﻌ ﺪ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﺎ ﺟﺮ
ﻟﻼﺳﺘﻌﻤﺎﻝ ﺃﻭ ﺍﻟﻌﺎﺭﻳﺔ ،ﻭﺇﻥ ﺃﻋﺪ ِﻟ ﹾﻠ ِﻜﺮﺍﺀ ﺃﻭ ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﻛﺎﻥ ﳏﺮﻣﹰﺎ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١١٤
ﺑـﺎﺏ ﺯﻛـﺎﺓ ﺍﻟﻌـﺮﻭﺽ
) (
ﺇﺫﺍ ﻣﻠﹶﻜﻬﺎ ﺑﻔﻌﻠﻪ ﺑﻨﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ * ﻭﺑﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ ﻧِﺼﺎﺑﹰﺎ ﺯﻛﱠــﻰ ﻗﻴﻤﺘﻬﺎ،
) (
ﺙ * ﺃﻭ ﺑﻔﻌﻠـﻪ ﺑﻐﲑ ﻧﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﰒ ﻧﻮﺍﻫﺎ ﻟـﻢ ﺗ ِ
ﺼ ﺮ ﳍﺎ، ﻓﺈﻥ ﻣﻠﻜﻬﺎ ﺑـﺈ ﺭ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﺑﻔﻌﻠﻪ ﺑِﻨﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜـﺒﲑ :ﻻ
ﺽ ﻟﻠﺘﺠﺎﺭﺓ ﺇﻻ ﺑﺸﺮﻃﲔ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳ ﻤِﻠﻜﹶﻪ ﺑﻔﻌﻠﻪ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﺍﻟﺜﺎﱐ :ﺃﻥﻳﺼﲑ ﺍﻟﻌﺮ
ﻳﻨﻮﻱ ﻋﻨﺪ ﺗﻤﻠﱡﻜِﻪ ﺃﻧﻪ ﻟﻠﺘﺠﺎﺭﺓ ،ﻓﺈﻥ ﱂ ﻳﻨﻮ ﱂ ﻳ ﻌﺪ ﻟﻠﺘﺠﺎﺭﺓ ﻟﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ" :ﳑﺎ ﻧﻌـﺪﻩ
ﻟﻠﺒﻴﻊ" ،ﻭﻷﻬﻧﺎ ﳐﻠﻮﻗ ﹲﺔ ﰲ ﺍﻷﺻﻞ ﻟﻼﺳﺘﻌﻤﺎﻝ ﻓﻼ ﺗﺼﲑ ﻟﻠﺘﺠﺎﺭﺓ ﺇﻻ ﺑِﻨﻴﺘﻬﺎ .ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ.
ﺙ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺇﺫﺍ ﻣﻠﻚ ﺍﻟ ﻌ ﺮ
ﺽ * ﻭﻗﻮﻟـﻪ) :ﻓﺈﻥ ﻣﻠﻜﻬﺎ ﺑﺈﺭ ٍ
ﺼ ﺮ ﻟﻠﺘﺠﺎﺭﺓ ﻭﺇﻥ ﻧﻮﺍﻫﺎ ،ﻷﻧﻪ ﻣﻠﻜﻪ ﺑﻐﲑ ﻓﻌﻠﻪ ﻓﺠﺮﻯ ﳎﺮﻯ ﺍﻻﺳﺘﺪﺍﻣﺔ ﻓﻠـﻢ
ﺑﺎﻹﺭﺙ ﱂ ﻳ ِ
ﺠﺮ ﺩ ﺍﻟﻨﻴﺔ ،ﻭﳎﺮ ﺩ ﺍﻟﻨﻴﺔ ﻻ ﻳﺼﲑ ﺎ ﺍﻟ ﻌ ﺮﺽ ﻟﻠﺘﺠﺎﺭﺓ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻣﻠﻜﻬﺎ ﺑﻔﻌﻠﻪ
ﻳﺒ ﻖ ﺇﻻ ﻣ
ﺑﻐﲑ ﻧﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﰒ ﻧﻮﺍﻩ ﺑﻌﺪ ﺫﻟﻚ ﱂ ﻳﺼﺮ ﻟﻠﺘﺠﺎﺭﺓ؛ ﻷﻥ ﺍﻷﺻ ﹶﻞ ﰲ ﺍﻟﻌﺮﻭﺽ ﺍﻟ ﹸﻘﻨﻴﺔﹸ ،ﻓﺈﺫﺍ
ﺻﺎﺭﺕ ﻟﻠﻘﹸﻨﻴ ِﺔ ﱂ ﺗﻨ ﹶﻘ ﹾﻞ ﲟﺠﺮﺩ ﺍﻟﻨﻴﺔ ،ﻛﻤﺎ ﻟﻮ ﻧﻮﻯ ﺍﳊﺎﺿ ﺮ ﺍﻟﺴﻔﺮ ،ﻭﻋﻜﺴﻪ ﻣﺎ ﻟﻮ ﻧـﻮﻯ
ﺍﳌﺴﺎﻓ ﺮ ﺍﻹﻗﺎﻣ ﹶﺔ ﻳﻜﻔﻲ ﻓﻴﻪ ﳎﺮﺩ ﺍﻟﻨﻴﺔ ﺍﻫـ .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻻ ﻳﺼﲑ ﺍﻟ ﻌ ﺮﺽ ﻟﻠﺘﺠـﺎﺭﺓ
ﺇﻻ ﺃﻥ ﳝﻠﻜﻪ ﺑﻔﻌﻠﻪ ،ﻭﻳﻨﻮﻱ ﺃﻧﻪ ﻟﻠﺘﺠﺎﺭﺓ ﻋﻨﺪ ﲤﻠﻜﻪ؛ ﻓﺈﻥ ﻣﻠﻜﻪ ﺑﻔﻌﻠﻪ ﻭﱂ ﻳﻨﻮ ﺍﻟﺘﺠﺎﺭﺓﹶ ،ﺃﻭ
ﺼ ﺮ ﻟﻠﺘﺠﺎﺭﺓ ،ﻫـﺬﺍ ﻇـﺎﻫ ﺮ
ﺽ ﻟﻠﻘﹸﻨﻴ ِﺔ ﻓﻨﻮﺍﻩ ﻟﻠﺘﺠﺎﺭﺓ ﱂ ﻳ ِ
ﺙ ﺃﻭ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋ ﺮ
ﻣﻠﻜﻪ ﺑﺈﺭ ٍ
ﺍﳌﺬﻫﺐ ،ﻭﻷﻥ ﳎﺮ ﺩ ﺍﻟﻨﻴ ِﺔ ﻻ ﻳﻨﻘﹸﻞ ﻋﻦ ﺍﻷﺻﻞ ﻛﻨﻴ ِﺔ ﺍﻟﺴﺎﺋﻤﺔ ﺍﳌﻌﻠﻮﻓﺔ ،ﻭﻧﻴ ِﺔ ﺍﳊﺎﺿــﺮ
ﺽ ﻳﺼـﲑ
ﱀ ﻭﺍﺑ ﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﺑـ ﻦ ﻣﻨﺼــــﻮﺭ ﺃﻥ ﺍﻟﻌـ ﺮ
ﻟﻠﺴﻔﺮ ،ﻭﻧﻘﹶــ ﹶﻞ ﺻﺎ ﹲ
ﻟﻠﺘﺠــﺎﺭﺓ ﲟﺠــﺮﺩ ﺍﻟﻨﻴﺔ ،ﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺑﻜﺮ ﻭﺍﺑ ﻦ ﻋﻘﻴﻞ ،ﻭﺟﺰﻡ ﺑـﻪ ﰲ ﺍﻟﺘﺒﺼـﺮﺓ
ﻭﺍﻟﺮﻭﺿﺔ ﳋﱪ ﺳ ﻤﺮﺓ ﺍ .ﻫـ.
١١٥ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
) (
ﻕ * ،ﻭﻻ ﻳﻌﺘﱪ ﻣـﺎ ﻆ ﻟﻠﻔﻘﺮﺍﺀ ﻣﻦ ﻋ ﻴ ٍﻦ ﺃﻭ ﻭ ِﺭ ٍ ﻭﺗﻘﻮﻡ ﻋﻨﺪ ﺍﳊﻮﻝ ﺑﺎ َﻷ ﺣ ﱢ
ﺏ ﻣﻦ ﺃﲦﺎ ٍﻥ ﺃﻭ ﻋﺮﻭﺽ ﺑﻨﻰ ﻋﻠﻰ ﺣ ﻮﻟِﻪ، ﺿﹰﺎ ِﺑﻨِﺼﺎ ٍ
ﺖ ﺑﻪ ،ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﻋ ﺮ ﺍﺷﺘﺮﻳ
ﻭﺇﻥ ﺍﺷﺘﺮﺍﻩ ﺑﺴﺎﺋﻤ ٍﺔ ﱂ ﻳ ﺒ ِﻦ.
ـــــــــــــــــــــــــــــــــــ
ﻕ( ،ﻗـﺎﻝ ﰲ
ﻆ ﻟﻠﻔﻘﺮﺍﺀ ﻣـﻦ ﻋـ ﻴ ٍﻦ ﺃﻭ ﻭ ِﺭ ٍ
* ﻗﻮﻟـﻪ) :ﻭﺗﻘﻮﻡ ﻋﻨﺪ ﺍﳊﻮﻝ ﺑﺎﻷﺣ ﱢ
ﺍﻟﻔﺮﻭﻉ :ﻭﻳﺆﺧﺬ ﻣﻨﻬﺎ ﺭﺑ ﻊ ﺍﻟﻌﺸﺮ؛ ﻷﻧﻪ ﻛﺎﻷﲦﺎﻥ ﻟﺘﻌﻠﱡﻘﻬﺎ ﺑﺎﻟﻘﻴﻤﺔ ،ﻻ ﻣﻦ ﺍﻟ ﻌﺮﺽ ﻋﻨـﺪﻧﺎ
ﺸ ِﺮ ﺍﻟﻌﺮﻭﺽ ﻣﻄﻠﻘﹰﺎ
ﺨﻴﺮ ﺑﲔ ﺭﺑ ِﻊ ﺍﻟﻌﺸ ِﺮ ﺑﺎﻟﻘﻴﻤﺔ ﺃﻭ ﺭﺑ ِﻊ ﻋ
ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻳ
ﻷﻬﻧﻤﺎ ﺃﺻﻼﻥ ﻭﻋﻨﺪ ﺻﺎﺣﺒﻪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﻘﺪﱘ ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﻌﺮﺽ ﻷﻧﻪ ﺍﻷﺻـﻞ
ﻭﳚﺰﺉ ﻧﻘﺪ ﺑﻘﺪﺭ ﻗﻴﻤﺘﻪ ﻭﻗﺖ ﺇﺧﺮﺍﺝ ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﻭﳚﻮﺯ ﺇﺧﺮﺍﺝ ﺯﻛـﺎﺓ
ﺍﻟﻌﺮﻭﺽ ﻋﺮﺿﺎﹰ ،ﻭﻳﻘﻮﻱ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﲡﺐ ﺍﻟﺰﻛﺎﺓ ﰲ ﻋﲔ ﺍﳌﺎﻝ ﺍﻧﺘﻬﻰ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١١٦
ﺑـﺎﺏ ﺯﻛـﺎﺓ ﺍﻟﻔﻄـﺮ
ﲡﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﹶﻓﻀﻞ ﻟـﻪ ﻳﻮ ﻡ ﺍﻟﻌﻴﺪ ﻭﻟﻴﻠﺘﻪ ﺻﺎﻉ ﻋﻦ ﻗﻮﺗﻪ ﻭﻗﻮﺕ
ﻋﻴﺎﻟﻪ ﻭﺣﻮﺍﺋﺠﻪ ﺍﻷﺻﻠﻴﺔ ،ﻭﻻ ﳝﻨﻌﻬﺎ ﺍﻟ ﺪﻳﻦ ﺇﻻ ﺑﻄﻠﺒﻪ ،ﻓﻴﺨﺮﺝ ﻋـﻦ ﻧﻔﺴـﻪ
) (
ﻭﻣﺴﻠﻢ ﳝﻮﻧﻪ ﻭﻟﻮ ﺷﻬ ﺮ ﺭﻣﻀﺎﻥ * ،ﻓﺈﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﺒﻌﺾ ﺑﺪﺃ ﺑﻨﻔﺴﻪ ،ﻓﺎﻣﺮﺃﺗﻪ،
ﻓﺮﻗﻴﻘﻪ ﻓﺄﻣﻪ ،ﻓﺄﺑﻴﻪ ،ﻓﻮﻟﺪﻩ ،ﻓﺄﻗﺮﺏ ﰲ ﻣﲑﺍﺙ ،ﻭﺍﻟﻌﺒﺪ ﺑﲔ ﺷـﺮﻛﺎﺀ ﻋﻠـﻴﻬﻢ
ﺻﺎﻉ ،ﻭﻳﺴﺘﺤﺐ ﻋﻦ ﺍﳉﻨﲔ ،ﻭﻻ ﲡﺐ ﻟﻨﺎﺷ ٍﺰ) ،(١ﻭﻣﻦ ﻟﺰﻣﺖ ﻏﲑﻩ ﻓﻄﺮﺗـﻪ
ﻓﺄﺧﺮﺝ ﻋﻦ ﻧﻔﺴﻪ ﺑﻐﲑ ﺇﺫﻧﻪ ﺃﺟﺰﺃﺕ ،ﻭﲡﺐ ﺑﻐﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ،ﻓﻤﻦ
ﺃﺳﻠﻢ ﺑﻌﺪﻩ ،ﺃﻭ ﻣﻠﻚ ﻋﺒﺪﹰﺍ ﺃﻭ ﺗﺰﻭﺝ ﺯﻭﺟ ﹶﺔ ﺃﻭ ﻭِﻟ ﺪ ﻟـﻪ ﻭﻟﺪ ﱂ ﺗﻠﺰﻣﻪ ﻓﻄﺮﺗﻪ،
ﻭﻗﺒﻠﻪ ﺗﻠﺰﻡ ،ﻭﳚﻮﺯ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﺑﻴﻮﻣﲔ ﻓﻘﻂ ،ﻭﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻗﺒﻞ ﺍﻟﺼـﻼﺓ
ﺃﻓﻀﻞ ،ﻭﺗﻜﺮﻩ ﰲ ﺑﺎﻗﻴﻪ ،ﻭﻳﻘﻀﻴﻬﺎ ﺑﻌﺪ ﻳﻮﻣﻪ ﺁﲦﹰﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻣﺴﻠﻢ ﳝﻮﻧﻪ ﻭﻟﻮ ﺷﻬﺮ ﺭﻣﻀﺎﻥ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﺗ ﹶﻜﻔﱠـ ﹶﻞ ﲟﺆﻧـﺔ
ﺺ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﱂ ﺗ ﹾﻠ ﺰﻣﻪ ﻓﻄﺮﺗﻪ ﻋﻨﺪ ﺃﰊ ﺍﳋﻄﱠﺎﺏ ،ﻭﺍﳌﻨﺼﻮﺹ ﺃﻬﻧﺎ ﺗﻠﹾﺰﻣﻪ ،ﻗﺎﻝ ﺷﺨ ٍ
ﺺ ﻋﻠﻴﻪ ﺃﲪ ﺪ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴـﻪ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﺪ ﻧ
ﺍﻟﺴﻼﻡ) :ﹶﺃﺩﻭﺍ ﺻﺪﻗ ﹶﺔ ﺍﻟﻔﻄ ِﺮ ﻋ ﻤ ﻦ ﺗﻤﻮﻧﻮﻥ() ، (٢ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺃﻬﻧﺎ ﻻ ﺗﻠﹾﺰﻣﻪ ﻓﻄﺮﺗﻪ
ﻷﻧﻪ ﻻ ﺗﻠﹶﺰﻣﻪ ﻣ ﺆﻧﺘﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻛﺜ ِﺮ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻛـﻼ ﻡ
ﺚ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﻣﻦ ﺗﻠﹾﺰﻣﻪ ﻣ ﺆﻧﺘﻪ ،ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ.
ﺃﲪ ﺪ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﺍﳊﺪﻳ ﹸ
) (١ﺍﻟﻨﺎﺷﺰ :ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺧﺮﺟﺖ ﻋﻦ ﻃﺎﻋﺔ ﺯﻭﺟﻬﺎ.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ :ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ،١٤١/٢ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ:
ﺑﺎﺏ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄــﺮ ﻋــﻦ ﻧﻔﺴﻪ ﻭﻏﲑﻩ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .١٦١/٤
ﻭﺍﻧﻈﺮ :ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﱐ ﺭﻗﻢ ).(٨٣٥
١١٧ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﻓﺼــــﻞ
ﻭﳚﺐ ﺻﺎﻉ ﻣﻦ ﺑﺮ ،ﺃﻭ ﺷﻌﲑٍ ،ﺃﻭ ﺩﻗﻴﻘﻬﻤﺎ ،ﺃﻭ ﺳـﻮﻳﻘﻬﻤﺎ ،ﺃﻭ ﲤـﺮٍ ،ﺃﻭ
ﺐ ﻭﲦٍـﺮ ﻂ) ،(١ﻓﺈﻥ ﻋ ِﺪ ﻡ ﺍﳋﻤﺴ ﹶﺔ ﺃﺟــﺰﹶﺃ ﻛــ ﱡﻞ ﺣـــ ﺯﺑﻴﺐٍ ،ﺃﻭ ﹶﺃ ِﻗ ٍ
) (
ﻳﻘﺘﺎﺕ * ،ﻻ ﻣﻌﻴﺐ ، (٢)ﻭﻻ ﺧﺒﺰ .(٣)ﻭﳚﻮﺯ ﺃﻥ ﻳﻌﻄ ﻲ ﺍﳉﻤﺎﻋﺔ ﻣـﺎ ﻳﻠﹾـﺰﻡ
ﺍﻟﻮﺍﺣﺪ ،ﻭﻋﻜﺴﻪ.
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻭﹶﺛﻤـ ٍﺮ ﻳﻘﹾﺘـﺎﺕ( ،ﻗـﺎﻝ ﰲ
* ﻗﻮﻟـﻪ) :ﻓﺈ ﹾﻥ ﻋ ِﺪ ﻡ ﺍﳋﻤﺴ ﹸﺔ ﹶﺃﺟﺰﺃ ﻛـ ﱡﻞ ﺣـ
ﺕ ﺑﻠﺪﻩ ﻣﺜ ﹸﻞ ﺍ َﻷ ﺭﺯ ﻭﻏﲑﻩ ﻭﻟﻮ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻑ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﺰﺋﻪ ﰲ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﻗﹸﻮ ِ
ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻗﻮ ﹸﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﳚـﻮﺯ ﺩﻓﹾـ ﻊ
ﺯﻛﺎﺓ ﺍﻟﻔﻄ ِﺮ ﺇﻻ ﳌﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻜﻔﱠﺎﺭﺓ ،ﻭﻫﻮ ﻣ ﻦ ﻳﺄﺧ ﹸﺬ ﳊﺎﺟﺘﻪ ﻻ ﰲ ﺍﻟﺮﻗـﺎﺏ ﻭﺍﳌﹸ ﺆﻟﱠﻔـ ِﺔ
ﻭﻏﲑ ﺫﻟﻚ.
) (١ﺍﻷﻗﻂ :ﻃﻌﺎﻡ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﻠﱭ ﺍﳌﺨﻴﺾ.
ﺴﻮﺱ ﻭﻣﺒﻠﻮﻝ ﻭﻗﺪﱘ ﺗﻐﻴﺮ ﻃﻌﻤﻪ.
ﺐ ﻛﻤ
) (٢ﺃﻱ ﻭﻻ ﳚﺰﺉ ﻣﻌﻴ
) (٣ﻭﻛﺬﺍ ﺍﳋﺒﺰ ﻻ ﳚﺰﺉ ﳋﺮﻭﺟﻪ ﻋﻦ ﺍﻟﻜﻴﻞ ﻭﺍﻻﺩﺧﺎﺭ ،ﻭﻻ ﺍﳋﻞ ﻭﻻ ﺍﻟ ﺪﺑﺲ ﻷﻬﻧﻤﺎ ﻟﻴﺴﺎ ﻗﻮﺗﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١١٨
ﺑـﺎﺏ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ
ﳚﺐ ﻋﻠﻰ ﺍﻟﻔﻮ ِﺭ ﻣﻊ ﺇﻣﻜﺎﻧﻪِ ،ﺇﻻ ﻟﻀﺮﻭﺭﺓ ،ﻓﺈﻥ ﻣﻨﻌﻬﺎ ﺟﺤﺪﹰﺍ ﻟﻮﺟﻮﺎ ﹶﻛﻔﹶﺮ
ﺕ ﻣﻨﻪ ﻭ ﻋﺰﺭ ،ﻭﲡﺐ ﰲ ﻣﺎ ِﻝ ﻼ ﺃﹸﺧﺬ
ﺕ ﻣﻨﻪ ﻭﻗﹸﺘﻞ ،ﺃﻭ ﺑﺨ ﹰ
ﻋﺎﺭﻑ ﺑﺎﳊﹸﻜﻢ ،ﻭﺃﹸﺧﺬ
ﱯ ﻭﳎﻨﻮﻥٍ ،ﻓﻴﺨﺮﺟﻬﺎ ﻭﻟﻴﻬﻤﺎ ،ﻭﻻ ﳚﻮﺯ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻻ ﺑﻨﻴﺔٍ ،ﻭﺍﻷﻓﻀـ ﹸﻞ ﺃﻥ ﺻٍ
ﺝ ﺯﻛﺎ ِﺓﻳﻔﺮﻗﻬﺎ ﺑﻨﻔﺴﻪ ،ﻭﻳﻘﻮﻝ ﻋﻨﺪ ﺩﻓﹾﻌﻬﺎ ﻫﻮ ﻭﺁﺧﺬﹸﻫﺎ ﻣﺎ ﻭﺭﺩ ،ﻭﺍﻷﻓﻀ ﹸﻞ ﺇﺧﺮﺍ
) (
ﻛ ﱢﻞ ﻣﺎ ٍﻝ ﰲ ﻓﻘﺮﺍ ِﺀ ﺑﻠﺪﻩِ ،ﻭﻻ ﳚﻮ ﺯ ﻧ ﹾﻘﻠﹸﻬﺎ ﺇﱃ ﻣﺎ ﺗ ﹾﻘﺼﺮ ﻓﻴﻪ ﺍﻟﺼﻼ ﹸﺓ * ﻓﺈﻥ ﻓﻌﻞ
ﹶﺃﺟﺰﺃﺕ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﺑﻠ ٍﺪ ﻻ ﻓﻘﺮﺍ َﺀ ﻓﻴﻪ ﻓﻴﻔﺮﻗﻬﺎ ﰲ ﺃﻗﺮﺏ ﺍﻟﺒﻼﺩ ﺇﻟﻴﻪ ،ﻓﺈﻥ
ﻛﺎﻥ ﰲ ﺑﻠ ٍﺪ ﻭﻣﺎﻟﹸﻪ ﰲ ﺁﺧﺮ ،ﺃﺧﺮﺝ ﺯﻛﺎﺓ ﺍﳌﺎﻝ ﰲ ﺑﻠﺪﻩ ،ﻭﻓﻄﺮﺗﻪ ﰲ ﺑﻠ ٍﺪ ﻫﻮ ﻓﻴﻪ،
ﻭﳚﻮﺯ ﺗﻌﺠﻴ ﹸﻞ ﺍﻟﺰﻛﺎﺓ ﳊﻮﻟﹶﲔ ﻓﺄﻗﻞ ،ﻭﻻ ﻳﺴﺘﺤﺐ.
ـــــــــــــــــــــــــــــــــــ
ﺼﺮ ﻓﻴﻪ ﺍﻟﺼﻼﺓ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﳕﺎ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﳚﻮﺯ ﻧﻘﻠﹸﻬﺎ ﺇﱃ ﻣﺎ ﺗ ﹾﻘ
ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺟﲑﺍ ﹸﻥ ﺍﳌﺎﻝ ﺃﺣ ﻖ ﺑﺰﻛﺎﺗﻪ ،ﻭﻛﺮﻫﻮﺍ ﻧ ﹾﻘ ﹶﻞ ﺍﻟﺰﻛﺎﺓ ﺇﱃ ﺑﻠ ِﺪ ﺍﻟﺴـﻠﻄﺎ ِﻥ ﻭﻏـﲑِﻩ
ﻟﻴﻜﺘﻔ ﻲ ﻛﻞﱡ ﻧﺎﺣﻴ ٍﺔ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ،ﻭﳍﺬﺍ ﰲ ﻛﺘﺎﺏ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ ﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻦ
ﻑ ﺟﲑﺍﻧﻪ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﳚﻮﺯ ﻧﻘ ﹸﻞ ﺸ ﺮﻩ ﰲ ِﻣﺨﻼ ِ
ﻑ ﻓﺈﻥ ﺻﺪﹶﻗﺘﻪ ﻭﻋ
ﻑ ﺇﱃ ِﻣﺨﻼ ٍ ِﻣﺨﻼ ٍ
ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﰲ ﺣﻜﻤﻬﺎ ﳌﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ،ﻗﺎﻝ :ﻭﲢﺪﻳ ﺪ ﺍ ﹶﳌﻨ ِﻊ ﻣﻦ ﻧﻘ ِﻞ ﺍﻟﺰﻛـﺎ ِﺓ ﲟﺴـﺎﻓ ِﺔ
ﺼ ِﺮ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻟﻴ ﹲﻞ ﺷﺮﻋﻲ.
ﺍﻟ ﹶﻘ
١١٩ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
ﺑـﺎﺏ
) (
ﺃﻫ ﹸﻞ ﺍﻟﺰﻛﺎ ِﺓ ﲦﺎﻧﻴﺔﹲ * :ﺍﻟﻔﻘﺮﺍﺀ :ﻭﻫﻢ ﻣﻦ ﻻ ﳚﺪﻭﻥ ﺷﻴﺌﹰﺎ ﺃﻭ ﳚﺪﻭﻥ ﺑﻌ
ﺾ
ﲔ :ﳚﺪﻭﻥ ﺃﻛﺜﺮﻫﺎ ﺃﻭ ﻧﺼـﻔﹶﻬﺎ ،ﻭﺍﻟﻌـﺎﻣﻠﻮﻥ ﺍﻟﻜﻔﺎﻳ ِﺔ )ﺩﻭﻥ ﻧﺼﻔﻬﺎ( ،ﻭﺍﳌﺴﺎﻛ
ﻋﻠﻴﻬﺎ :ﻭﻫﻢ ﺟﺒﺎﺗﻬﺎ ﻭ ﺣﻔﱠﺎﻇﹸﻬﺎ .ﻭﺍﻟﺮﺍﺑﻊ :ﺍﳌﺆﻟﱠﻔ ﹸﺔ ﻗﻠﻮﺑﻬﻢ ﳑﻦ ﻳ ﺮﺟﻰ ﺇﺳﻼﻣﻪ ،ﺃﻭ
ﻒ ﺷﺮﻩ ،ﺃﻭ ﻳ ﺮﺟﻰ ﺑﻌﻄﻴﺘ ِﻪ ﻗﻮ ﹸﺓ ﺇﳝﺎﻧﻪ .ﻭﺍﳋﺎﻣﺲ :ﺍﻟﺮﻗﺎﺏ ،ﻭﻫﻢ ﺍﳌﻜـﺎﺗﺒﻮﻥ، ﹶﻛ
ﺡ ﺫﺍﺕ ﺍﻟﺒ ﻴ ِﻦ ﻭﻟـﻮ ﻣـﻊ ﲑ ﺍﳌﺴﻠ ﻢ .ﺍﻟﺴﺎﺩﺱ :ﺍﻟﻐﺎ ِﺭﻡ ﻹﺻﻼ ِﻚ ﻣﻨﻬﺎ ﺍﻷﺳ ﻭﻳﻔ
ﻏﲏٍ ،ﺃﻭ ﻟﻨ ﹾﻔﺴِﻪ ﻣﻊ ﺍﻟﻔﻘﺮ .ﺍﻟﺴﺎﺑﻊ :ﰲ ﺳﺒﻴﻞ ﺍﷲ :ﻭﻫﻢ ﺍﻟﻐﺰﺍ ﹸﺓ ﺍﳌﺘﻄﻮﻋ ﹸﺔ ﺍﻟﺬﻳﻦ ﻻ
ﺩﻳﻮﺍﻥ ﳍﻢ .ﻭﺍﻟﺜﺎﻣﻦ :ﺍﺑ ﻦ ﺍﻟﺴﺒﻴ ِﻞ ﺍﳌﺴﺎﻓ ﺮ ﺍﳌﻨ ﹶﻘﻄﹶﻊ ﺑﻪ ﺩﻭﻥ ﺍﹸﳌ ﻨﺸِﺊ ِﻟﻠﺴﻔ ِﺮ ﻣـﻦ
ﺑﻠﺪﻩ ،ﻓﻴ ﻌﻄﹶﻰ ﹶﻗ ﺪ ﺭ ﻣﺎ ﻳﻮﺻﻠﹸﻪ ﺇﱃ ﺑﻠﺪﻩ ،ﻭﻣﻦ ﻛﺎﻥ ﺫﺍ ﻋﻴﺎﻝ ﹶﺃ ﺧ ﹶﺬ ﻣﺎ ﻳﻜﻔـﻴﻬﻢ،
ﻒ ﻭﺍﺣﺪ ،ﻭﻳﺴ ﻦ ﺇﱃ ﺃﻗﺎﺭﺑﻪ ﺍﻟﺬﻳﻦ ﻻ ﺗ ﹾﻠﺰﻣﻪ ﻣﺆﻧﺘﻬ ﻢ.
ﺻ ﺮﻓﹸﻬﺎ ﺇﱃ ﺻﻨ ٍ
ﻭﳚﻮ ﺯ
ـــــــــــــــــــــــــــــــــــ
ﲔ ﺎ ﻋﻠﻰ ﻃﺎﻋـﺔ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﺰﻛﺎ ﹶﺓ ﳌﻦ ﻻ ﻳﺴﺘﻌ
ﺍﷲ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﺮﺿﻬﺎ ﻣﻌﻮﻧ ﹰﺔ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﳌﻦ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﳌـﺆﻣﻨﲔ ﻛـﺎﻟﻔﻘﺮﺍﺀ
ﻭﺍﻟﻐﺎﺭﻣﲔ ﺃﻭ ﳌﻦ ﻳﻌﺎ ِﻭﻥﹸ ﺍﳌﺆﻣﻨﲔ ،ﻓﻤﻦ ﻻ ﻳﺼﻠﻲ ﻣﻦ ﺃﻫﻞ ﺍﳊﺎﺟﺎﺕ ﻻ ﻳ ﻌﻄﹶﻰ ﺷﻴﺌﹰﺎ ﺣﱴ
ﻑ ﺍﻟﺰﻛﺎﺓ ﺇﱃ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ ﻭﺇﻻ
ﺐ ﺻﺮ
ﻳﺘﻮﺏ ،ﻭﻳﻠﹾﺘﺰ ﻡ ﺃﺩﺍ َﺀ ﺍﻟﺼﻼﺓِ ،ﻭﳚ
ﺖ ﺇﱃ ﺍﳌﻮﺟﻮﺩ ﻣﻨﻬﻢ .ﺍﻧﺘﻬﻰ.
ﺻِ ﺮﹶﻓ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢٠
ﻓﺼـﻞ
) (
ﻭﻻ ﺗﺪﻓﻊ ﺇﱃ ﻫﺎﴰﻲ ﻭﻣ ﱠﻄ ِﻠِﺒ ﻲ * ﻭﻣﻮﺍﻟﻴﻬﻤﺎ ،ﻭﻻ ﺇﱃ ﻓﻘﲑﺓ ﲢﺖ ﹶﻏ
ﲏ ﻣﻨﻔﻖٍ،
ﲑ ﺃﻫ ٍﻞ ﻓﺒﺎﻥﻭﻻ ﺇﱃ ﻓﺮﻋ ِﻪ ﻭﺃﺻﻠﻪِ ،ﻭﻻ ﺇﱃ ﻋﺒ ٍﺪ ﻭﺯﻭﺝٍ ،ﻭﺇﻥ ﺃﻋﻄﺎﻫﺎ ﳌﻦ ﹶﻇﻨﻪ ﻏ
ﲏ ﻇﻨﻪ ﻓﻘﲑﹰﺍ. ﻼ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﱂ ﻳﺠﺰﺋﹾﻪ ،ﺇﻻ ﻟﻐ ٍ ﺃﻫ ﹰ
ﺕ ﺍﳊﺎﺟﺎﺕ ﺃﻓﻀﻞﹸ ،ﻭﺗﺴـ ﻦ ﻉ ﻣﺴﺘﺤﺒﺔﹲ ،ﻭﰲ ﺭﻣﻀﺎ ﹶﻥ ﻭﺃﻭﻗﺎ ِ ﻭﺻﺪﻗ ﹸﺔ ﺍﻟﺘﻄﻮ ِ
ﺼﻬﺎ.
ﺑﺎﻟﻔﺎﺿ ِﻞ ﻋﻦ ﻛﻔﺎﻳِﺘ ِﻪ ﻭﻛﻔﺎﻳﺔ ﻣﻦ ﻳﻤﻮﻧﻪ ،ﻭﻳ ﹾﺄﹶﺛﻢ ﲟﺎ ﻳﻨ ﱢﻘ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗ ﺪﻓﹶﻊ ﺇﱃ ﻫﺎﴰﻲ) ((١ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺑﻨﻮ ﻫﺎﺷـ ٍﻢ
ﺲ ﺍﳋﹸﻤﺲ ﺟﺎﺯ ﳍﻢ ﺍﻷﺧ ﹸﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﻘﺎﺿﻲ ﻳﻌﻘـﻮﺏ ﺇﺫﺍ ﻣِﻨﻌﻮﺍ ﻣﻦ ﺧ ﻤ ِ
ﻭﻏﲑِﻩ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ،ﻭﻗﺎﻟﻪ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﺍﻷﺻﻄﺨﺮﻱ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻷﻧﻪ ﳏـﻞﱡ ﺣﺎﺟـ ٍﺔ
ﻭﺿﺮﻭﺭﺓٍ ،ﻭﳚﻮ ﺯ ﻟﺒﲏ ﻫﺎﺷﻢ ﺍﻷﺧ ﹸﺬ ﻣﻦ ﺯﻛﺎﺓ ﺍﳍﺎﴰﻴﲔ ،ﻭﻫﻮ ﻣﺤﻜﻲﱞ ﻋﻦ ﻃﺎﺋﻔ ٍﺔ ﻣـﻦ
ﻀﺮﺃﻫ ِﻞ ﺍﻟﺒﻴﺖ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷ ﻡ ﻓﻘﲑ ﹰﺓ ﻭﳍﺎ ﺃﻭﻻ ﺩ ﺻﻐﺎ ﺭ ﳍﻢ ﻣﺎ ﹲﻝ ﻭﻧﻔﻘﺘﻬﺎ ﺗ
ﺖ ﻣﻦ ﺯﻛﺎﺗِﻬﻢ ،ﻭﺍﻟﺬﻱ ﳜﺪﻣﻪ ﺇﺫﺍ ﱂ ﺗ ﹾﻜﻔِﻪ ﺃﹸﺟﺮﺗﻪ ﺃﻋﻄﺎﻩ ﻣـﻦ ﺯﻛﺎﺗـﻪ ﺇﺫﺍ ﱂ ﻢ ﺃﹸﻋﻄﻴ
ﻳﺴﺘﻌﻤﻠﹾﻪ ﺑﺪﻝ ِﺧﺪﻣﺘﻪ .ﺍﻧﺘﻬﻰ.
ﺥ ﺍﻟﻨﺎﺱ( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ
) (١ﻟﻘﻮﻝ ﺍﻟﻨﱯ ) :ﺇﻥ ﺍﻟﺼﺪﻗﺔ ﻻ ﺗﻨﺒﻐﻲ ﻵ ِﻝ ﳏﻤﺪ ،ﺇﳕﺎ ﻫﻲ ﺃﻭﺳﺎ
ﺗﺮﻙ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻝ ﺍﻟﻨﱯ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﺣﺪﻳﺚ ﺭﻗﻢ ،١٠٧٢ﻁ ﺍﺑﻦ ﺣﺰﻡ ﺝ.٢
١٢١ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
١٢١ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻛـﺘﺎﺏ ﺍﻟﺼـــﻮﻡ
ﺤ ِﻮ ﻟﻴﻠ ِﺔ ﺍﻟﺜﻼﺛﲔ ﺃﺻـﺒﺤﻮﺍ
ﺻﳚﺐ ﺻﻮ ﻡ ﺭﻣﻀﺎ ﹶﻥ ﺑﺮﺅﻳ ِﺔ ﻫﻼﻟﻪِ ،ﻓﺈ ﹾﻥ ﱂ ﻳ ﺮ ﻣﻊ
) (
ﺐ ﺻـﻮﻣﻪ ،ﻭﺇﻥ ﻣﻔﻄﺮﻳﻦ ،ﻭﺇﻥ ﺣﺎﻝ ﺩﻭﻧﻪ ﻏﻴﻢ ﺃﻭ ﹶﻗﺘﺮ * ﻓﻈﺎﻫ ﺮ ﺍﳌﺬﻫﺐ ﳚ
) (
ﺱ ﻛﻠﱠﻬﻢ ﺍﻟﺼـﻮ ﻡ * .
ﺭﺅﻱ ﺎﺭﹰﺍ ﻓﻬﻮ ِﻟﻠﱠﻴﻠ ِﺔ ﺍﳌﻘﺒﻠﺔِ ،ﻭﺇﺫﺍ ﺭﺁﻩ ﺃﻫ ﹸﻞ ﺑﻠ ٍﺪ ﻟﺰﻡ ﺍﻟﻨﺎ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺻـﻮﻣﻪ ،ﻗـﺎﻝ ﰲ* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺣﺎ ﹶﻝ ﺩﻭﻧﻪ ﹶﻏﻴﻢ ﺃﻭ ﻗﺘﺮ( ﻓﻈﺎﻫ ﺮ ﺍﳌﺬﻫﺐ ﳚ
ﺱ ﺗﺒ ﻊ ﻟﻺﻣﺎﻡ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ ﻋﻠﻰ ﻗﻮﻟـﻪ :
ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ :ﻻ ﳚﺐ ،ﻭﻋﻨﻪ :ﺍﻟﻨﺎ
)ﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺼﻮﻣﻮﺍ ،ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺎﻓﻄﺮﻭﺍ؛ ﻓﺈﻥ ﹸﻏ ﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﹾـﺪﺭﻭﺍ ﻟـﻪ( ،ﻭﰲ
ﺭﻭﺍﻳﺔ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﱴ ﺗﺮﻭﺍ ﺍﳍﻼﻝ() ،(١ﻭﻫﻮ ﻇﺎﻫ ﺮ ﰲ ﺍﻟﻨﻬﻲ ﻋـﻦ ﺍﺑﺘـﺪﺍﺀ ﺻـﻮ ِﻡ
ﺭﻣﻀﺎ ﹶﻥ ﻗﺒ ﹶﻞ ﺭﺅﻳ ِﺔ ﺍﳍﻼ ِﻝ ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺻﻮﺭ ﹸﺓ ﺍﻟ ﻐﻴ ِﻢ ﻭﻏﲑﻫﺎ ،ﻭﻟﻮ ﻭﻗﻊ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻫﺬﻩ
ﺍﳉﹸﻤﻠﺔ ﻟﻜﻔﻰ ﺫﻟﻚ ﳌﻦ ﺗ ﻤﺴﻚ ﺑﻪ؛ ﻟﻜﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻛﺜ ﺮ ﺍﻟﺮﻭﺍ ِﺓ ﺃﻭﻗﻊ ﻟﻠﻤﺨـﺎﻟﻒ
ﺷﺒﻬﺔﹰ ،ﻭﻫﻮ ﻗﻮﻟ ﻪ) :ﻓﺈﻥ ﹸﻏ ﻢ ﻋﻠﻴﻜﻢ ﻓﺎﻗﹾﺪﺭﻭﺍ ﻟﻪ( ،ﻓﺎﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺘﻔﺮﻗﺔ ﺑـﲔ
ﺼﺤﻮ ،ﻭﺃﻣﺎ ﺍﻟﻐﻴ ﻢ ﻓﻠﻪ ﺣﻜﻢﺤ ِﻮ ﻭﺍﻟ ﻐﻴ ِﻢ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻌﻠﻴ ﻖ ﻋﻠﻰ ﺍﻟﺮﺅﻳ ِﺔ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻟ
ﺼ
ﺣﻜﹾﻢ ﺍﻟ
ﺁﺧﺮ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻻ ﺗﻔﹾﺮﻗﺔ ،ﻭﻳﻜﻮﻥ ﺍﻟﺜﺎﱐ ﻣﺆﻛﱢﺪﹰﺍ ﻟﻸﻭﻝ ،ﻭﺇﱃ ﺍﻷﻭﻝ ﺫﻫـﺐ ﺃﻛﺜـ ﺮ
ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﺇﱃ ﺍﻟﺜﺎﱐ ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ،ﻓﻘﺎﻟﻮﺍ :ﺍﳌﺮﺍ ﺩ ﺑﻘﻮﻟﻪ :ﻓﺎﻗﺪﺭﻭﺍ ﻟـﻪ ﺃﻱ ﺍﻧﻈـﺮﻭﺍ ﰲ
ﺕ ﺍﻷﺧﺮﻯ ﺍ ﹸﳌ
ﺼﺮﺣ ﹸﺔ ﺑﺎﳌﺮﺍﺩ ﺍﻟﺸﻬﺮ ،ﻭﺍﺣﺴﺒﻮﺍ ﲤﺎﻡ ﺍﻟﺜﻼﺛﲔ ،ﻭﻳ ﺮﺟ ﺢ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹶﻞ ﺍﻟﺮﻭﺍﻳﺎ
ﺚ ﺍﻧﺘﻬﻰ. ﺚ ﺍﳊﺪﻳ ﹸ
ﻣﻦ ﻗﻮﻟﻪ) :ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟ ِﻌ ﺪ ﹶﺓ ﺛﻼﺛﲔ( ﻭﳓﻮﻫﺎ ﻭﹶﺃ ﻭﻟﹶﻰ ﻣﺎ ﹶﻓﺴﺮ ﺍﳊﺪﻳ ﹶ
ﺱ ﻛﻠﱡﻬﻢ ﺍﻟﺼﻮ ﻡ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻫﺬﺍ
* ﻗﻮﻟﻪ) :ﻭﺇﺫﺍ ﺭﺁﻩ ﺃﻫ ﹸﻞ ﺑﻠﺪ ﻟﺰﻡ ﺍﻟﻨﺎ
ﻗﻮ ﹸﻝ ﺍﻟﻠﻴﺚ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻥ ﻛﺎﻥ ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ ﻣﺴﺎﻓ ﹲﺔ ﻗﺮﻳﺒ ﹲﺔ
ﻻ ﲣﺘﻠﻒ ﺍﳌﹶﻄﺎﻟ ﻊ ﻷﺟﻠﻬﺎ ﻛﺒﻐﺪﺍ ﺩ ﻭﺍﻟﺒﺼﺮ ﹶﺓ ﻟﺰﻡ ﺃﻫﻠﹶﻬﺎ ﺍﻟﺼــﻮ ﻡ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﰲ=
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﻮﻡ :ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺑﺮﻗﻢ ) ،(١٩٠٧ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ
ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺮﻗﻢ ).(١٠٨٠
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢٢
) (
ﲔ ﻳﻮﻣﹰﺎ ﻭﻳﺼﺎﻡ ﺑﺮﺅﻳ ِﺔ ﻋ ﺪ ٍﻝ ﻭﻟﻮ ﺃﹸﻧﺜﻰ * ،ﻓﺈﻥ ﺻﺎﻣﻮﺍ ﺑﺸﻬﺎﺩ ِﺓ ﻭﺍﺣ ٍﺪ ﺛــﻼﺛ
ﻓﻠﻢ ﻳ ﺮ ﺍﳍﻼﻝﹸ ،ﺃﻭ ﺻﺎﻣﻮﺍ ﻷﺟﻞ ﹶﻏ ﻴ ٍﻢ ﱂ ﻳﻔﻄﺮﻭﺍ ،ﻭﻣﻦ ﺭﺃﻯ ﻭﺣــﺪﻩ ﻫﻼ ﹶﻝ
ﺭﻣﻀﺎ ﹶﻥ ﻭ ﺭ ﺩ ﻗﻮﻟﹸﻪ ،ﺃﻭ ﺭﺃﻯ ﻫﻼ ﹶﻝ ﺷﻮﺍﻝ ﺻﺎﻡ ،ﻭﻳﻠﹾﺰﻡ ﺍﻟﺼﻮ ﻡ ﻟﻜـﻞ ﻣﺴـﻠ ٍﻢ
ﺐ ﺍﻹﻣﺴﺎ ﻙ ﻭﺍﻟﻘﻀﺎ ُﺀ ﻋﻠﻰ ﺖ ﺍﻟﺒﻴﻨ ﹸﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻬﺎﺭ ﻭﺟ ﻒ ﻗﺎﺩﺭٍ ،ﻭﺇﺫﺍ ﻗﺎﻣ
ﻣﻜﱠﻠ ٍ
ﻼ ﻟﻮﺟﻮﺑﻪ ،ﻭﻛﺬﺍ ﺣﺎﺋﺾ ﻭﻧﻔﺴﺎ ُﺀ ﹶﻃ ﻬ ﺮﺗﺎ ﻭﻣﺴﺎﻓﺮ ﻛﻞ ﻣﻦ ﺻﺎﺭ )ﰲ ﺃﺛﻨﺎﺋﻪ( ﺃﻫ ﹰ
ﻗﹶـﺪِﻡ ﻣﻔﻄﺮﺍﹰ ،ﻭﻣـﻦ ﺃﻓﻄـﺮ ِﻟ ِﻜﺒ ٍﺮ ﺃﻭ ﻣــﺮﺽ ﻻ ﻳﺮﺟﻰ ﺑ ﺮﺅﻩ ﹶﺃﻃﹾﻌﻢ ﻟﻜ ِﻞ
ﺾ ﻳﻀﺮﻩ ،ﻭﳌﺴﺎﻓ ٍﺮ ﻳﻘﹾﺼﺮ ،ﻭﺇﻥ ﻧﻮﻯ ﺣﺎﺿﺮ ﺻﻮ ﻡ ﻳﻮ ٍﻡ ﻳﻮ ٍﻡ ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﻳﺴ ﻦ ﳌﺮﻳ ٍ
ﺕ ﺣـﺎﻣﻞﹲ ﺃﻭ ﻣـﺮﺿﻊ ﺧﻮﻓــﹰﺎ ﰒ ﺳـﺎﻓﺮ ﰲ ﺃﺛﻨﺎﺋـﻪ ﻓﻠﻪ ﺍﻟ ِﻔ ﹾﻄﺮ ﻭﺇﻥ ﺃﻓﻄﺮ
ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ ﻗﻀﺘﺎﻩ ﻓﻘﻂ ،ﻭﻋﻠﻰ ﻭﻟﺪﻳﻬﻤﺎ ﻗﻀﺘﺎ ﻭﺃﻃﻌﻤﺘـﺎ ﻟﻜـﻞ ﻳــﻮﻡ
ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﻣﻦ ﻧﻮﻯ ﺍﻟﺼﻮ ﻡ ﰒ ﺟ ﻦ ﺃﻭ ﹸﺃﻏﹾﻤﻲ ﻋﻠﻴﻪ ﲨﻴ ﻊ ﺍﻟﻨﻬﺎﺭ ﻭﱂ ﻳ ِﻔ ﻖ ﺟـﺰﺀﹰﺍ
ﺢ ﺻﻮﻣﻪ ،ﻻ ﺇﻥ ﻧﺎﻡ ﲨﻴ ﻊ ﺍﻟﻨﻬﺎﺭ ،ﻭﻳ ﹾﻠ ﺰﻡ ﺍﹸﳌ ﻐﻤﻰ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻓﻘﻂ. ﺼﻣﻨﻪ ﱂ ﻳ ِ
ـــــــــــــــــــــــــــــــــــ
=ﺃﺣﺪﳘﺎ ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑ ﻌ ﺪ ﻛﺎﳊﺠﺎﺯ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ،ﻓﻠﻜ ﱢﻞ ﺃﻫ ِﻞ ﺑﻠـ ٍﺪ ﺭﺅﻳـﺘﻬﻢ،
ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺳﻢ ﻭﺳﺎﱂ ﻭﺇﺳﺤﺎﻕ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﲣﺘﻠﻒ ﺍ ﹶﳌﻄﹶﺎﻟﻊ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ
ﺖ ﻟﺰﻡ ﺍﻟﺼﻮ ﻡ ﻭﺇﻻ ﻓﻼ ،ﻭﻫﻮ ﺍﻷﺻ ﺢ ﻟﻠﺸﺎﻓﻌﻴﺔ ،ﻭﻗﻮ ﹲﻝ ﰲ ﻣـﺬﻫﺐ ﺍﳌﻌﺮﻓﺔ ﺬﺍ ﻓﺈﻥ ﺍﺗﻔﻘ
ﺃﲪﺪ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻬﻧﺎ ﻻ ﺗﺮﺍﻋﻰ ﺍﻟﺮﺅﻳ ﹸﺔ ﻓﻴﻤﺎ ﺑﻌ ﺪ ﻣﻦ ﺑـﻼﺩ
ﻛﺨﺮﺍﺳﺎﻥ ﻭﺍﻷﻧﺪﻟﺲ.
* ﻗﻮﻟـﻪ) :ﻭﻳﺼﺎﻡ ﺑﺮﺅﻳﺔ ﻋﺪ ٍﻝ ﻭﻟﻮ ﺃﻧﺜﻰ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﰲ ﺍﻟﻜﺎﰲ ﻳﻘﺒﻞ ﺍﻟﻌﺒ ﺪ
ﻭﰲ ﺍﳌﺮﺃﺓ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﻳﻘﺒﻞ ﻷﻧﻪ ﺧﺒﺮ ،ﻭﺍﻟﺜﺎﱐ :ﻻ؛ ﻷﻥ ﹶﻃﺮِﻳ ﹶﻘﻪ ﺍﻟﺸﻬﺎﺩﺓﹸ ،ﻭﳍﺬﺍ ﻻ
ﻉ ﻣﻊ ﺇﻣﻜﺎ ِﻥ ﺷﺎﻫ ِﺪ ﺍﻷﺻﻞ.ﻳﻘﺒﻞ ﻓﻴﻪ ﺷﺎﻫ ﺪ ﺍﻟ ﹶﻔ ﺮ ِ
١٢٣ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
) (
ﺐ * ﻻ ﻧﻴﺔ ﺍﻟﻔﺮﻳﻀـﺔ،ﲔ ﺍﻟﻨﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﻟﺼﻮ ِﻡ ﻛ ﱢﻞ ﻳﻮ ٍﻡ ﻭﺍﺟ ٍ
ﻭﳚﺐ ﺗﻌﻴ
ﻭﻳﺼﺢ ﺍﻟﻨﻔ ﹸﻞ ﺑﻨﻴ ٍﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻗﺒ ﹶﻞ ﺍﻟﺰﻭﺍﻝ ﻭﺑﻌﺪﻩ ،ﻭﻟﻮ ﻧﻮﻯ :ﺇﻥ ﻛﺎﻥ ﻏﺪﹰﺍ ﻣـﻦ
) (
ﺭﻣﻀﺎﻥ ﻓﻬﻮ ﹶﻓﺮﺿﻲ ﱂ ﻳﺠﺰﺋﻪ ،ﻭﻣﻦ ﻧﻮﻯ ﺍﻹﻓﻄﺎ ﺭ ﹶﺃﻓﹾﻄﺮ * .
ـــــــــــــــــــــــــــــــــــ
ﺐ( ،ﻭﻋﻨﻪ ﻻ ﳚـﺐ
ﲔ ﺍﻟﻨﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﻟﺼﻮﻡ ﻛ ﱢﻞ ﻳﻮ ٍﻡ ﻭﺍﺟ ٍ
* ﻗﻮﻟـﻪ) :ﻭﳚﺐ ﺗﻌﻴ
ﺗﻌﻴﲔ ﺍﻟﻨﻴﺔ ﻟﺮﻣﻀﺎﻥ ،ﻷﻥ ﺍﻟﺘﻌﻴﲔ ﳚﺰﺉ ﻋﻦ ﻧﻴﺔ ﺍﻟﻔﺮﺿﻴﺔ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ :ﻭﻣـﻦ
ﺧﻄﺮ ﺑﻘﻠﺒﻪ ﺃﻧﻪ ﺻﺎﺋﻢ ﻏﺪﹰﺍ ﻓﻘﺪ ﻧﻮﻯ.
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﻧﻮﻯ ﺍﻹﻓﻄﺎﺭ ﺃﻓﻄﺮ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻧ
ﺺ ﻋﻠﻴﻪ ﻭﻓﺎﻗﹰﺎ ﻟﻠﺸـﺎﻓﻌﻲ
ﻭﻣﺎﻟﻚ ،ﻭﻋﻨﺪ ﺍﺑﻦ ﺣﺎﻣﺪ ﻭﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻ ﻳﺒﻄﻞ ﺻـﻮﻣﻪ ﻛـﺎﳊﺞ،
ﺺ
ﻭﻗﻮﻟﻨﺎ) :ﺃﻓﻄﺮ( ﺃﻱ ﺻﺎﺭ ﻛﻤﻦ ﱂ ﻳﻨ ِﻮ ﻻ ﻛﻤﻦ ﺃﻛﻞ ﻓﻠﻮ ﻛﺎﻥ ﰲ ﻧﻔﻞ ﰒ ﻋﺎﺩ ﺟﺎﺯ .ﻧ
ﻋﻠﻴﻪ ﺍ .ﻫـ .ﻣﻠﺨﺼﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢٤
ﺑـﺎﺏ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺼـﻮﻡ ﻭﻳﻮﺟﺐ ﺍﻟﻜﻔـﺎﺭﺓ
) (
ﺤ ﹶﻞ * ﲟـﺎ ﻳﺼـﻞ ﺇﱃ ﻣﻦ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ،ﺃﻭ ﺍ ﺳﺘ ﻌﻂﹶ ،ﺃﻭ ﺍ ﺣﺘ ﹶﻘ ﻦ ﺃﻭ ﺍ ﹾﻛﺘ
ﺣﻠﹾﻘﻪ ،ﺃﻭ ﹶﺃﺩﺧﻞ ﺇﱃ ﺟﻮﻓﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ ﻏﲑ ِﺇﺣﻠﻴﻠﻪ ،ﺃﻭ ﺍﺳـﺘﻘﺎﺀَ،
ﺃﻭ ﺍ ﺳﺘ ﻤﻨﻰ ،ﺃﻭ ﺑﺎﺷﺮ ﹶﻓﹶﺄ ﻣﻨﻰ ،ﺃﻭ ﹶﺃ ﻣﺬﹶﻯ ،ﺃﻭ ﹶﻛﺮﺭ ﺍﻟﻨ ﹶﻈ ﺮ ﻓـﺄﻧﺰﻝ ،ﺃﻭ ﺣﺠـ ﻢ ﺃﻭ
ﺠ ﻢ ﻭ ﹶﻇ ﻬ ﺮ ﺩﻡ ﻋﺎﻣﺪﹰﺍ ﺫﺍﻛﺮﹰﺍ ﻟﺼﻮﻣﻪ ﹶﻓﺴﺪ ،ﻻ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﻣ ﹾﻜﺮﻫﺎﹰ ،ﺃﻭ ﻃﺎﺭ ﺇﱃ ﺍ ﺣﺘ
ﺣ ﹾﻠﻘِﻪ ﺫﺑﺎﺏ ﺃﻭ ﻏﹸﺒﺎﺭ ،ﺃﻭ ﹶﻓﻜﱠﺮ ﻓﺄﻧﺰ ﹶﻝ ﺃﻭ ﺍﺣﺘﻠﻢ ﺃﻭ ﺃﺻﺒﺢ ﰲ ﻓﻴﻪ ﻃﻌﺎﻡ ﹶﻓ ﹶﻠ ﹶﻔ ﹶﻈﻪ،
ﺾ ﺃﻭ ﺍ ﺳﺘ ﻨﺜﹶﺮ ﺃﻭ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻼﺙ ،ﺃﻭ ﺑﺎﻟ ﹶﻎ ﻓﺪﺧﻞ ﺍﳌﺎ ُﺀ ﻀ ﻤ
ﺃﻭ ﺍﻏﺘﺴﻞ ،ﺃﻭ ﺗ ﻤ
ﺢ ﺻﻮﻣﻪ ،ﻻ ﺇﻥ ﺴ ﺪ ﺻﻮﻣﻪ ،ﻭﻣﻦ ﺃﻛﻞ ﺷﺎ ﱠﻛﹰﺎ ﰲ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺻ ﰲ ﺣ ﹾﻠﻘِﻪ ﱂ ﻳ ﹾﻔ
ﺃﻛﻞ ﺷﺎ ﱠﻛﹰﺎ ﰲ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﺃﻭ ﻣﻌﺘﻘِﺪﹰﺍ ﺃﻧﻪ ﻟﻴﻞﹲ ﹶﻓﺒﺎ ﹶﻥ ﺎﺭﹰﺍ.
ﻓﺼــﻞ
ﻭﻣﻦ ﺟﺎ ﻣ ﻊ ﰲ ﺎﺭ ﺭﻣﻀﺎ ﹶﻥ ﰲ ﻗﹸﺒٍ ﻞ ﺃﻭ ﺩﺑٍ ﺮ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﺍﻟﻜﻔﱠـﺎﺭﺓﹸ ،ﻭﺇﻥ
ﺝ ﻓﺄﻧﺰﻝ ،ﺃﻭ ﻛﺎﻧﺖ ﺍﳌﺮﺃ ﹸﺓ ﻣﻌﺬﻭﺭﺓﹰ ،ﺃﻭ ﺟﺎﻣﻊ ﻣﻦ ﻛﺎﻥ ﻧـﻮﻯ ﺟﺎﻣﻊ ﺩﻭﻥ ﺍﻟ ﹶﻔ ﺮ ِ
ﺍﻟﺼﻮ ﻡ ﰲ ﺳﻔﺮﻩ ﺃﻓﻄ ﺮ ﻭﻻ ﻛﻔﺎﺭﺓﹶ ،ﻭﺇﻥ ﺟﺎﻣﻊ ﰲ ﻳﻮﻣﲔ ،ﺃﻭ ﻛﺮﺭﻩ ﰲ ﻳـﻮﻡ ﻭﱂ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺍﻛﺘﺤﻞ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻔﻄﺮ ﺍﻟﺼـﺎﺋ ﻢ ﺑﺎﻻﻛﺘﺤـﺎﻝ
ﻭﺍﳊﹸﻘﻨﺔ ﻭﻣﺎ ﻳﻘﻄﹼﺮ ﰲ ﺇ ﺣِﻠﻴﻠِﻪ ﻭﻣﺪﺍﻭﺍ ﹸﺓ ﺍﳌﺄﻣﻮﻣ ِﺔ ﻭﺍﳉﺎﺋﻔﺔِ ،ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ،
ﻭﻳﻔﹾﻄﺮ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺪﻡ ﺑﺎﳊﺠﺎﻣﺔ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﺑﺎﻟ ﹶﻔﺼﺪ ﻭﺍﻟﺘﺸﺮﻳﻂ ،ﻭﻫﻮ ﻭﺟﻪ ﻟﻨﺎ
ﺺ ﺍﻟﻘﺎﺭﻭﺭﺓ ،ﻭﻻ ﻳﻔﻄـﺮ ﻑ ﻧ ﹾﻔﺴِﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﻭﺯﺍﻋﻲ ،ﻭﻳﻔﻄﺮ ﺍﳊﺎﺟ ﻢ ﺇﻥ ﻣ ﻭﺑﺈﺭﻋﺎ ِ
ﺲ ﺃﻭ ﺗﻜﹾﺮﺍ ِﺭ ﻧ ﹶﻈﺮٍ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸـﺎﻓﻌﻲ ﻭﺑﻌـﺾ ﺐ ﹸﻗﺒﻠ ٍﺔ ﺃﻭ ﹶﻟ ﻤ ٍ
ﻱ ﺑﺴﺒ ِ
ِﺑ ﻤ ﹾﺬ ٍ
ﻼ ﻭ ﻣﺠﻪ ،ﻓـﻼ ﺑـﺄﺱ ﺑـﻪ ﺃﺻﺤﺎﺑﻨﺎ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺫﺍﻕ ﻃﻌﺎﻣﹰﺎ ﻭﹶﻟ ﹶﻔﻈﹶﻪ ﺃﻭ ﻭﺿﻊ ﰲ ﻓﻴﻪ ﻋﺴ ﹰ
ﻟﻠﺤﺎﺟﺔ ﻛﺎﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺍ .ﻫـ.
١٢٥ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻳ ﹶﻜﻔﱢﺮ ﻓﻜﻔﺎﺭﺓﹲ ﻭﺍﺣﺪﺓﹲ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﰲ ﺍﻷﻭﱃِ ،ﺛﻨﺘﺎﻥ ،ﻭﺇﻥ ﺟﺎﻣﻊ ﰒ ﹶﻛﻔﱠﺮ ﰒ ﺟﺎﻣﻊ
) (
ﰲ ﻳﻮﻣﻪ ﻓ ﹶﻜﻔﱠﺎﺭﺓﹲ ﺛﺎﻧﻴﺔﹲ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻟﹶﺰﻣﻪ ﺍﻹﻣﺴﺎ ﻙ ﺇﺫﺍ ﺟﺎﻣﻊ * ،ﻭﻣﻦ ﺟﺎﻣﻊ
ﺴﻘﹸﻂ ،ﻭﻻ ﲡﺐ ﺍﻟﻜﻔﱠﺎﺭ ﹸﺓ ﺑﻐﲑ ﺍﳉﻤﺎﻉ ﰱ ﰒ ﻣﺮﺽ ﺃﻭ ﺟ ﻦ ﺃﻭ ﺳﺎﻓﺮ ﱂ ﺗ
ﻭﻫﻮ ﻣﻌﺎ ﹰ
ﰲ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ،ﻭﻫﻲ ﻋﺘﻖ ﺭﻗﺒﺔ ،ﻓﺈﻥ ﱂ ﳚﺪ ﻓﺼﻴﺎ ﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ،ﻓﺈﻥ ﱂ
ﻳﺴﺘﻄﻊ ﻓﺈﻃﻌﺎ ﻡ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎﹰ ،ﻓﺈﻥ ﱂ ﳚﺪ ﺳﻘﻄﺖ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻛﺬﻟﻚ ﻣﻦ ﻟﺰﻣﻪ ﺍﻹﻣﺴﺎ ﻙ ﺇﺫﺍ ﺟﺎﻣﻊ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜـﺒﲑ :ﺇﺫﺍ
ﻑ ﻧﻌﻠﻤﻪ ،ﻭﺇﻥ ﻛﺎﻥ
ﹶﻛﻔﱠﺮ ﰒ ﺟﺎﻣﻊ ﺛﺎﻧﻴﺔ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﻳﻮﻣﲔ ﻓﻌﻠﻴﻪ ﻛﻔﺎﺭﹲﺓ ﺛﺎﻧﻴﺔ ﺑﻐﲑ ﺧﻼ ٍ
ﺝ ﰲ ﻛ ﱢﻞ ﻣ ﻦ ﹶﻟ ِﺰﻣـﻪ ﺍﻹﻣﺴـﺎ ﻙ
ﺨﺮ
ﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ،ﻭﻫﻜﺬﺍ ﻳ
ﰲ ﻳﻮﻡ ﻭﺍﺣﺪٍ ،ﻓﻜﺬﻟﻚ ،ﻧ
ﻉ ﰲ ﻬﻧﺎﺭ ﺭﻣﻀﺎﻥ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺻﺎﺋﻤﹰﺎ ﻛﻤﻦ ﱂ ﻳﻌﻠﻢ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﺇﻻ
ﻭ ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﳉﻤﺎ
ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺃﻭ ﻧﺴﻲ ﺍﻟﻨﻴ ﹶﺔ ﺃﻭ ﺃﻛﻞ ﻋﺎﻣﺪﹰﺍ ﰒ ﺟﺎﻣﻊ .ﻭﻗﺎﻝ ﺃﺑـﻮ ﺣﻨﻴﻔـﺔ ﻭﻣﺎﻟـﻚ
ﺤﺘﻪ ﻓﻠـﻢ
ﺻ
ﻭﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺷ ﻲ َﺀ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﳉﻤﺎﻉ ﻷﻥ ﱂ ﻳﺼﺎﺩﻑ ﺍﻟﺼﻮﻡ ﻭﱂ ﻳ ﻤﻨ ﻊ ِ
ﺐ ﺷﻴﺌﹰﺎ ﺍﻫـ .ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻻ ﹶﻛﻔﱠﺎﺭ ﹶﺓ ﻋﻠﻰ ﻣ ﻦ ﺟﺎﻣﻊ ﻗﺒﻞ ِﻋ ﹾﻠﻤِﻪ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ .ﻗﺎﻝ
ﻳﻮ ِﺟ
ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﰲ ﳎﻤﻮﻋﻪ :ﻭﺃﺟﺎﺏ ﺍﻟﺸﻴ ﺦ ﲪ ﺪ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ ﻭﺃﻣـﺎ
ﺸﻚ ،ﻭﻫﻮ ﺁﺧ ﺮ ﻳﻮﻡ ﰲ ﺷﻌﺒﺎﻥ ،ﺇﺫﺍ ﹸﻏﻢ ﻋﻠﻰ ﺍﳍﻼﻝ ﺃﻭ ﺣﺎﻝ ﺩﻭﻥ ﻣﻨﻈﺮ ِﻩ
ﻉ ﻳﻮﻡ ﺍﻟ
ﺍﳉﻤﺎ
ﻏﻴ ﻢ ﺃﻭ ﹶﻗﺘ ﺮ ﻓﻬﻲ ﻣﺴﺄﻟ ﹸﺔ ﻧﺰﺍﻉ ،ﻭﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﻛـﻼ ﻡ ﺷـﻴ ِﺦ
ﺍﻹﺳﻼﻡ ﻣﺸﻬﻮ ﺭ ﰲ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﺻﻞ ﻭﻫﻮ ﺃﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻻ ﺗﻠـﺰﻡ ﺇﻻ ﺑﻌـﺪ
ﺍﻟﻌﻠﻢ ﺍ.ﻫـ) .ﻗﻠﺖ( :ﻭﻟﻌﻞ ﻣﺮﺍﺩﻩ ﺑﺎﳉﻤﻬﻮﺭ ﻓﻘﻬﺎ ُﺀ ﺍﳊﻨﺎﺑﻠﺔ .ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢٦
ﺑـﺎﺏ ﻣﺎ ﻳﻜـﺮﻩ ﻭﻳﺴﺘﺤﺐ ،ﻭﺣﻜﻢ ﺍﻟﻘﻀﺎﺀ
ﺖ
ﺤﺮﻡ ﺑ ﹾﻠﻊ ﺍﻟﻨﺨﺎﻣﺔِ ،ﻭﻳ ﹾﻔﻄِﺮ ﺎ ﻓﻘﻂ ﺇﻥ ﻭﺻﻠ
ﻳﻜﺮﻩ ﺟ ﻤﻊِ ﺭﻳ ِﻘ ِﻪ ﻓﻴﺒﺘﻠﻌﻪ ،ﻭﻳ
) (
ﻚ ﻗﻮﻱٍ ،ﻭﺇﻥ ﻭﺟـﺪ
ﻀﻎﹸ ِﻋ ﹾﻠ ٍ ﺇﱃ ﺣ ﹾﻠ ِﻘﻪ * ،ﻭﻳﻜﺮﻩ ﺫﻭ
ﻕ ﻃﻌﺎ ٍﻡ ﺑﻼ ﺣﺎﺟﺔ ،ﻭ ﻣ
ﺤﺮﻡ ﺍﻟ ِﻌ ﹾﻠﻚ ﺍﹸﳌﺘﺤﻠﱢﻞ ﺇﻥ ﺑ ﹶﻠ ﻊ ﺭِﻳﻘﹶﻪ ،ﻭﺗﻜﺮﻩ ﺍﻟﻘﹸﺒﻠ ﹸﺔ ﳌﻦ
ﹶﻃ ﻌ ﻤﻬﻤﺎ ﰲ ﺣﻠﹾﻘﻪ ﺃﻓﻄﺮ ،ﻭﻳ
ﺏ ﻭ ِﻏﻴﺒ ٍﺔ ﻭ ﺷ ﺘﻢٍ ،ﻭ ﺳ ﻦ ﳌﻦ ﺷِﺘ ﻢ ﻗﻮﻟﹸﻪ :ﺇﱐ
ﺏ ﻛﺬ ٍ
ﺗﺤﺮﻙ ﺷﻬﻮﺗﻪ ،ﻭﳚﺐ ﺍﺟﺘﻨﺎ
ﲑ ﺳﺤﻮ ٍﺭ ﻭﺗﻌﺠﻴ ﹸﻞ ِﻓ ﹾﻄ ٍﺮ ﻋﻠﻰ ﺭ ﹶﻃﺐٍ ،ﻓﺈﻥ ﻋ ِﺪ ﻡ ﹶﻓﺘ ﻤﺮ ،ﻓﺈﻥ ﻋـ ِﺪ ﻡ
ﺻﺎﺋﻢ ،ﻭﺗﺄﺧ
ﺐ ﺍﻟﻘﻀﺎ ُﺀ ﻣﺘﺘﺎﺑِﻌﺎﹰ ،ﻭﻻ ﳚﻮﺯ ﺇﱃ ﺭﻣﻀﺎ ﹶﻥ ﺁﺧـ ﺮ
ﺤ
ﻓﻤﺎﺀٌ ،ﻭﻗﻮ ﹸﻝ ﻣﺎ ﻭ ﺭﺩ ،ﻭﻳﺴﺘ
ﲔ ﻟﻜﻞ ﻳﻮﻡٍ ،ﻭﺇﻥ ﻣﺎﺕ
ﻣﻦ ﻏﲑ ﻋﺬﺭٍ ،ﻓﺈﻥ ﻓﻌﻞ ﻓﻌﻠﻴﻪ ﻣﻊ ﺍﻟﻘﻀﺎ ِﺀ ﺇﻃﻌﺎ ﻡ ﻣﺴﻜ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﺇﱃ ﺣَﻠْﻘِ ﻪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻳﻜﺮﻩ ﻟﻠﺼﺎﺋﻢ
* ﻗﻮﻟـﻪ) :ﻭﻳﻔﻄﺮ ﺎ ﻓﻘﻂ ﺇﻥ ﻭﺻﻠ
ﺠ ﻤ ﻊ ﺭﻳﻘﻪ ﻓﻴﺒﺘﻠﻌﻪ ،ﻭﺃﻥ ﻳﺒﺘﻠ ﻊ ﺍﻟﻨﺨﺎﻣﺔ ،ﻭﻫﻞ ﻳﻔﻄﺮ ﺎ؟ ﻋﻠﻰ ﻭﺟﻬـﲔ .ﻗـﺎﻝ ﰲ
ﺃﻥ ﻳ
ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺇﻥ ﺍﺑﺘﻠﻊ ﺍﻟﻨﺨﺎﻣﺔ ،ﻓﻘﺪ ﺭﻭﻯ ﺣﻨﺒﻞ ﻗﺎﻝ :ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻝ :ﺇﺫﺍ
ﺗﻨﺨﻢ ﰒ ﺍ ﺯ ﺩ ﺭ ﺩﻩ ﻓﻘﺪ ﹶﺃﻓﹾﻄﺮ ،ﻷﻥ ﺍﻟﻨﺨﺎﻣ ﹶﺔ ﺗﱰﻝ ﻣﻦ ﺍﻟﺮﺃﺱ ،ﻭﺍﻟﺮﻳﻖ ﻣﻦ ﺍﻟﻔﻢ ،ﻭﻟﻮ ﺗـﻨﺨﻢ
ﻣﻦ ﺟﻮﻓﻪ ﰒ ﺍﺯﺩﺭﺩﻩ ﺃﻓﻄﺮ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻷﻧﻪ ﺃﻣﻜ ﻦ ﺍﻟﺘﺤﺮ ﺯ ﻣﻨﻬﺎ ﹶﺃ ﺷﺒ ﻪ ﺍﻟﺪﻡ،
ﻭﻷﻬﻧﺎ ﻣﻦ ﻏﲑ ﺍﻟﻔﻢ ﹶﺃ ﺷﺒ ﻪ ﺍﻟ ﹶﻘ ﻲ َﺀ .ﻭﻓﻴﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ،ﻻ ﻳﻔﻄﺮ ،ﻓﺈﻧـﻪ ﻗـﺎﻝ ﰲ ﺭﻭﺍﻳـﺔ
ﺖ ﺍﻟﻨﺨﺎﻣ ﹶﺔ ﻭﺃﻧﺖ ﺻﺎﺋﻢ ،ﻷﻧﻪ ﻣﻌﺘﺎﺩ ﰲ ﺍﻟﻔﻢ ﹶﺃ ﺷﺒ ﻪ
ﺍ ﹶﳌﺮﻭﺫﻱ :ﻟﻴﺲ ﻋﻠﻴﻚ ﺍﻟﻘﻀﺎ ُﺀ ﺇﺫﺍ ﺍﺑﺘﻠﻌ
ﺍﻟﺮﻳ ﻖ ﺍ .ﻫـ.
١٢٧ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
) (
)ﺃﻭ ﺣﺞ (ﺃﻭ ﺍﻋﺘﻜﺎﻑ ﺃﻭ ﻭﻟﻮ ﺑﻌﺪ ﺭﻣﻀﺎﻥ ﺁﺧﺮ ،ﻭﺇﻥ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻮﻡٌ *
ﺐ ﻟﻮﻟﻴﻪ ﻗﻀﺎﺅﻩ .
ﺤ
ﺻﻼ ﹸﺓ ﻧﺬ ٍﺭ ﺍﺳﺘ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻮﻡ (ﺇﱃ ﺁﺧﺮﻩ .ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﻣـﻦ ﻣـﺎﺕ
ﻼ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺟﺎﺯ،
ﻭﻋﻠﻴﻪ ﺻــﻮﻡ ،ﻭﻗــﺎﻝ ﺍﳊﺴﻦ :ﺇﻥ ﺻــﺎﻡ ﻋﻨﻪ ﺛﻼﺛﻮﻥ ﺭﺟ ﹰ
ﺚ ﻋﺎﺋﺸ ﹶﺔ "ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺻﺎ ﻡ ﻋﻨﻪ ﻭﻟﻴﻪ") .(١ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻗـﺪ
ﰒ ﹶﺫ ﹶﻛ ﺮ ﺣﺪﻳ ﹶ
ﺏ ﺍﳊـﺪﻳﺚ ،ﻭ ﻋﻠﱠـ ﻖ ﺖ ﺃﺻﺤﺎ ﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺄﺟﺎ ﺯ ﺍﻟﺼﻴﺎ ﻡ ﻋﻦ ﺍﳌﻴ ِ ﺍﺧﺘﻠﻒ ﺍﻟﺴﹶﻠ
ﺤ ِﺔ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﰲ ﺍﳉﺪﻳﺪ ﻭﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺻ ﺍﻟﺸﺎﻓﻌ ﻲ ﰲ ﺍﻟﻘﺪﱘ ﺍﻟﻘﻮ ﹶﻝ ﺑﻪ ﻋﻠﻰ ِ
ﺣﻨﻴﻔﺔ :ﻻ ﻳﺼﺎﻡ ﻋﻦ ﺍﳌﻴﺖ ،ﻭ ﻗﺎﻝ ﺍﻟﻠﻴﺚ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ :ﻻ ﻳﺼﺎﻡ ﻋﻨﻪ ﺇﻻ ﺍﻟﻨﺬﹾﺭ ،ﻭﺃﻣﺎ
ﺭﻣﻀﺎﻥ ﻓﻴﻄﻌﻢ ﻋﻨﻪ ﺍ .ﻫـ ﻣﻠﺨﺼﹰﺎ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺗﱪﻉ ﺇﻧﺴﺎ ﹲﻥ ﺑﺎﻟﺼﻮﻡ ﻋﻤﻦ ﻻ ﻳﻄﻴﻘﹸﻪ ِﺑ ِﻜﺒ ٍﺮ ﻭﳓﻮﻩ ﺃﻭ ﻋـﻦ
ﺏ ﺇﱃ ﺍﳌﻤﺎﺛﻠﺔ ﻣﻦ ﺍﳌـﺎﻝ ﺍﻫــ .ﻗـﺎﻝ ﰲ ﺖ ﻭﳘﺎ ﻣ ﻌﺴِﺮﺍ ِﻥ ﺗﻮﺟﻪ ﺟﻮﺍﺯﻩ؛ ﻷﻧﻪ ﺃﻗﺮ
ﻣﻴ ٍ
ﺺ ﻋﻠﻴﻪ ﻭﻓﺎﻗـﹰﺎ ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﹶﺃ ﺧ ﺮ ﺍﻟﻘﻀﺎ َﺀ ﺣﱴ ﻣﺎﺕ ﻓﺈﻥ ﻛﺎﻥ ﻟﻌﺬﺭ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻪ ،ﻧ
ﻟﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ ،ﻭﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺭﻭﺍﻳ ﹲﺔ ﻳﻄﻌﻢ ﻋﻨﻪ ﻛﺎﻟﺸﻴﺦ ﺍ ﹶﳍ ِﺮﻡِ ،ﻭﻗﺎﻝ ﰲ ﺍﻻﻧﺘﺼﺎﺭ :ﳛﺘﻤﻞ
ﺃﻥ ﳚﺐ ﺍﻟﺼﻮ ﻡ ﻋﻨﻪ ﺃﻭ ﺍﻟﺘﻜﻔ ﲑ ﻛﻤﻦ ﻧﺬﺭ ﺻﻮﻣﹰﺎ ﺍ.ﻫـ ﻣﻠﺨﺼﹰﺎ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻮﻡ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ،٤٦/٣ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﻗﻀﺎﺀ
ﺍﻟﺼﻴﺎﻡ ﻋﻦ ﺍﳌﻴﺖ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ .٨٠٣/٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٢٨
ﺑـﺎﺏ ﺻـﻮﻡ ﺍﻟﺘـﻄﻮﻉ
ﺖ ﻣﻦ ﺷﻮﺍﻝ ،ﻭﺷﻬــ ِﺮ ﻳﺴﻦ ﺻﻴﺎ ﻡ ﺃﻳﺎ ِﻡ ﺍﻟﺒﻴﺾِ ،ﻭﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ ﻭﺳ ٍ
ﺍﶈﺮﻡ ،ﻭﺁﻛﺪﻩ ﺍﻟﻌﺎﺷ ﺮ ﰒ ﺍﻟﺘﺎﺳﻊ ،ﻭﺗﺴ ِﻊ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﻳـﻮ ِﻡ ﻋ ﺮﻓﹶـ ﹶﺔ ﻟــﻐﲑ
ﺐ ﻭﺍﳉﻤﻌـﺔﺣـﺎﺝ ﺎ ،ﻭﺃﻓﻀﻠﹸﻪ ﺻﻮ ﻡ ﻳﻮ ٍﻡ ﻭﻓﻄ ﺮ ﻳﻮﻡٍ ،ﻭﻳﻜﺮﻩ ﺇﻓﺮﺍ ﺩ ﺭﺟـ ٍ
) (
ﻚ )ﻭﻋﻴﺪ ﺍﻟﻜﻔﺎﺭ( ﺑﺼﻮﻡ ،ﻭﳛﺮ ﻡ ﺻﻮ ﻡ ﺍﻟﻌﻴـﺪﻳﻦ ﻭﺃﻳـﺎﻡ ﻭﺍﻟﺴﺒﺖ * ﻭﺍﻟﺸ
ﺽ
ﺍﻟﺘﺸﺮﻳﻖ ﻭﻟﻮ ﰲ ﻓﺮﺽ ،ﺇﻻ ﻋﻦ ﺩ ِﻡ ﻣﺘﻌ ٍﺔ ﻭ ِﻗـﺮﺍﻥٍ ،ﻭﻣﻦ ﺩﺧﻞ ﰲ ﻓــﺮ ٍ
) (
ﻣﻮ ﺳ ٍﻊ ﺣﺮﻡ ﹶﻗ ﹾﻄﻌـﻪ ،ﻭﻻ ﻳ ﹾﻠ ﺰﻡ ﰲ ﺍﻟﻨﻔﹾﻞ ،ﻭﻻ ﻗﻀﺎ ُﺀ ﻓﺎﺳـ ِﺪ ِﻩ ﺇﻻ ﺍﳊـﺞ * ،
ـــــــــــــــــــــــــــــــــــ
ﺽ
* ﻗﻮﻟـﻪ) :ﻭﺍﻟﺴﺒﺖ( ﳊﺪﻳﺚ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴـﺒﺖ ﺇﻻ ﻓﻴﻤـﺎ ﺍ ﹾﻓﺘـ ِﺮ
ﻋﻠﻴﻜﻢ() ،(١ﻗﺎﻝ ﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ :ﺍﻟﻨﻬ ﻲ ﻋﻦ ﺻﻮ ِﻣ ِﻪ ﻛﺎﻥ ﺃﻭ ﹶﻝ ﺍﻷﻣﺮ ﺣﻴـﺚ ﻛـﺎﻥ
ﺚ ﺃﻡ
ﺏ ﰒ ﻛﺎﻥ ﺁﺧ ﺮ ﺃﻣﺮ ِﻩ ﳐﺎﻟﻔﺘﻬﻢ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺣـﺪﻳ ﹸ ﺐ ﻣﻮﺍﻓﻘ ﹶﺔ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎ ِ
ﻳﺤ
ﺳﻠﻤ ﹶﺔ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﻛﺜﺮ ﻣﺎ ﻛﺎﻥ ﻳﺼﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ﻭﻳـﻮ ﻡ ﺍﻷﺣـﺪ،
ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﺇﻬﻧﻤﺎ ﻳﻮﻣﺎ ﻋﻴ ٍﺪ ﻟﻠﻤﺸﺮﻛﲔ ،ﻭﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﹸﺧﺎﻟﻔﹶﻬﻢ ،ﻭﻇﺎﻫﺮﻩ ﺻﻮ ﻡ ﻛﹸـ ﱟﻞ
ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻻﺟﺘﻤﺎﻉ.
ﺽ ﻣﻮ ﺳ ٍﻊ ﺣﺮﻡ ﹶﻗ ﹾﻄﻌﻪ ،ﻭﻻ ﻳ ﹾﻠﺰﻡ ﰲ ﺍﻟﻨﻔﹾﻞ ﻭﻻ ﻗﻀﺎ ُﺀ
* ﻗﻮﻟﻪ) :ﻭﻣﻦ ﺩﺧﻞ ﰲ ﻓﺮ ٍ
ﻓﺎﺳﺪﻩ ﺇﻻ ﺍﳊﺞ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣﻦ ﺩﺧﻞ ﰲ ﺻﻮ ٍﻡ ﺃﻭ ﺻﻼ ٍﺓ ﺗﻄـﻮﻋﹰﺎ ﺍﺳﺘ ِ
ﺤﺐ ﻟـﻪ
ﺠﺐ ،ﻓﺈﻥ ﺃﻓﺴﺪﻩ ﻓﻼ ﻗﻀﺎ َﺀ ﻋﻠﻴﻪ .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻳﻠﹾﺰﻡ ﺇﲤﺎ ﻡ ﻧﻔ ِﻞ ﺍﳊ ﺞ=
ﺇﲤﺎﻣﻪ ﻭﱂ ﻳ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ،٥٥٠/١ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ
ﰲ :ﺍﳌﺴﻨﺪ .١٨٩/٤ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺰﻳﺎﺩﺓ" :ﻓﺈﻥ ﱂ ﳚﺪ ﺃﺣﺪﻛﻢ ﺇﻻ ﳊﺎﺀ ﻋﻨﺐ ﺃﻭ ﻋﻮﺩ ﺷﺠﺮﺓ
ﺺ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺑﺼﻮﻡ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ٥٦٤/١ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ :ﺑﺎﺏ ﻓﻠﹾﻴﻤﻀﻐﻪ" ﰲ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﺃﻥ ﳜ
ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻮﻡ ،ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ،٢٧٩/٣ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪﺍﷲ ﺑﻦ ﺑﺴﺮ،
ﻋﻦ ﺃﺧﺘﻪ ﺍﻟﺼﻤﺎﺀ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺍﺳﻢ ﺃﺧﺖ ﻋﺒﺪﺍﷲ ﺑﻦ ﺑﺴﺮ ﻫﺠﻴﻤﺔ ﺃﻭ ﺟﻬﻴﻤﺔ.
١٢٩ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺸ ِﺮ ﺍﻷﺧﲑ ،ﻭﺃﻭﺗﺎﺭﻩ ﺁﻛﺪ ،ﻭﻟﻴﻠ ﹸﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳ ﻦ ﺃﺑﻠﻎﹸ،
ﻭﺗ ﺮﺟﻰ ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻌ
ﻭﻳﺪﻋﻮ ﻓﻴﻬﺎ ﲟﺎ ﻭﺭ ﺩ.
ـــــــــــــــــــــــــــــــــــ
ﺴ ﺪﻫﻤﺎ ﺃﻭ ﹶﻓﺴـﺪﺍ
=ﻭﺍﻟﻌﻤﺮﺓِ ،ﻭﻓﺎﻗﹰﺎ ﻻﻧﻌﻘﺎﺩ ﺍﻹﺣﺮﺍﻡ ﻻﺯﻣﹰﺎ ﻟﻈﺎﻫ ِﺮ ﺁﻳ ِﺔ ﺍﻹﺣﺼﺎﺭ ،ﻓﺈﻥ ﹶﺃ ﹾﻓ
ﺤﺮﺭ :ﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻗﺎﻝ ﲞﻼﻓﻬـﻢ ،ﻭﰲ ﺍﳍﺪﺍﻳـﺔ ﺐ ﺍ ﹸﳌ
ﹶﻟ ِﺰﻣﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻓﺎﻗﺎﹰ ،ﻗﺎﻝ ﺻﺎﺣ
ﺤﺮﺭ :ﻻ
ﺐ ﺍ ﹸﳌ
ﻭﺍﻻﻧﺘﺼﺎﺭ ﻭﻋﻴﻮﻥ ﺍﳌﺴﺎﺋﻞ ﻻﺑﻦ ﺷﻬﺎﺏ ﺭﻭﺍﻳﺔ ﻻ ﻳ ﹾﻠﺰﻣﻪ ﺍﻟﻘﻀﺎﺀُ ،ﻗﺎﻝ ﺻﺎﺣ
ﺃﺣﺴﺒﻪ ﺇﻻ ﺳﻬﻮﹰﺍ ﻭ ﻳﺄﰐ ﰲ ﺍﳊﺞ ﺍﻧﺘﻬﻰ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٣٠
ﺑـــﺎﺏ ﺍﻻﻋـﺘﻜﺎﻑ
ﺢ ﺑﻼ ﺻﻮﻡ ،ﻭﻳﻠﺰﻣﺎﻥ ﻭﻫﻮ ﻟﺰﻭ ﻡ ﻣﺴﺠ ٍﺪ ﻟﻄﺎﻋ ِﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﺴﻨﻮﻥﹲ ،ﻭﻳﺼ
) (
ﺠﻤﻊ ﻓﻴﻪ * ،ﺇﻻ ﺍﳌﺮﺃ ﹶﺓ ﻓﻔﻲ ﻛ ﱢﻞ ﻣﺴـﺠ ٍﺪ ﺢ ﺇﻻ ﰲ ﻣﺴﺠ ٍﺪ ﻳ ﺑﺎﻟﻨﺬﹾﺭ ،ﻭﻻ ﻳﺼ
ﲑ ﺍﻟـﺜﻼﺛﺔ -ﻭﺃﻓﻀﻠﹸﻬﺎ ﺳﻮﻯ ﻣﺴﺠ ِﺪ ﺑﻴﺘﻬﺎ ،ﻭ ﻣ ﻦ ﻧﺬﹶﺭﻩ ﺃﻭ ﺍﻟﺼﻼ ﹶﺓ ﰲ ﻣﺴﺠ ٍﺪ ﻏ ِ
ﺍﳊﺮﺍﻡ ،ﻓﻤﺴﺠ ﺪ ﺍﳌﺪﻳﻨﺔِ ،ﻓﺎﻷﻗﺼﻰ -ﱂ ﻳ ﹾﻠ ﺰﻣﻪ ﻓﻴﻪ ،ﻭﺇﻥ ﻋﻴ ﻦ ﺍﻷﻓﻀ ﹶﻞ ﱂ ﻳﺠـ ﺰ
ﻓﻴﻤﺎ ﺩﻭﻧﻪ ،ﻭﻋﻜﺴﻪ ﺑﻌﻜﺴِﻪ ،ﻭﻣﻦ ﻧﺬﺭ ﺯﻣﺎﻧﹰﺎ ﻣﻌﻴﻨﹰﺎ ﺩﺧﻞ ﻣ ﻌﺘ ﹶﻜﻔﹶﻪ ﻗﺒﻞ ﻟﻴﻠﺘـﻪ
ﺍﻷﻭﱃ ،ﻭﺧﺮﺝ ﺑﻌﺪ ﺁﺧِﺮﻩ ،ﻭﻻ ﳜﺮﺝ ﺍﳌﹸ ﻌﺘ ِﻜﻒ ﺇﻻ ِﻟﻤﺎ ﻻ ﺑ ﺪ ﻟﻪ ﻣﻨﻪ ،ﻭﻻ ﻳﻌﻮ ﺩ
ﺴ ﺪ ﺍﻋﺘﻜﺎﻓﹸـﻪ، ﺝ ﹶﻓ ﺸ ﻬﺪ ﺟﻨﺎﺯ ﹰﺓ ﺇﻻ ﺃﻥ ﻳﺸﺘ ِﺮﻃﹶﻪ ،ﻭﺇﻥ ﻭ ِﻃ ﹶﺊ ﰲ ﹶﻓ ﺮ ٍﻣﺮﻳﻀﹰﺎ ﻭﻻ ﻳ
ﺏ ﻣﺎﻻ ﻳﻌﻨﻴﻪ.
ﺏ ﻭﺍﺟﺘﻨﺎ ﺐ ﺍﺷﺘﻐﺎﻟﹸﻪ ﺑﺎﻟﻘﹸ ﺮ ِﺤ
ﻭﻳﺴﺘ
ـــــــــــــــــــــــــــــــــــ
ﲑ ﺍﻟﺜﻼﺛﺔ ﱂ ﻳ ﹾﻠ ﺰﻣﻪ ﻓﻴﻪ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻣـﻦ
* ﻗﻮﻟـﻪ) :ﻭ ﻣ ﻦ ﻧﺬﹶﺭﻩ ﰲ ﻣﺴﺠ ٍﺪ ﻏ ِ
ﻑ ﻭﺍﻟﺼﻼ ﹶﺓ ﰲ ﻣﺴﺠ ٍﺪ ﻓﻠﻪ ﻓﻌﻠﹸﻪ ﰲ ﻏﲑﻩ ﺇﻻ ﺍﳌﺴﺎﺟ ﺪ ﺍﻟﺜﻼﺛـﺔ ،ﻗـﺎﻝ ﰲ ﻧﺬﺭ ﺍﻻﻋﺘﻜﺎ
ﻑ ﰲ ﻣﺴﺠ ٍﺪ ﻏ ِﲑ ﺍﳌﺴﺎﺟ ِﺪ ﺍﻟﺜﻼﺛ ِﺔ ﺗ ﻌﻴ ﻦ ﻣﺎ ﺍﻣﺘﺎﺯ ﻋﻠـﻰ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﻧﺬﺭ ﺍﻻﻋﺘﻜﺎ
ﻏﲑﻩ ﲟﺰﻳ ٍﺔ ﺷﺮﻋﻴ ٍﺔ ﻛ ِﻘ ﺪ ٍﻡ ﻭ ﹶﻛﺜﹾﺮ ِﺓ ﺟ ﻤ ٍﻊ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻻ ﳚﻮﺯ ﺳﻔ ﺮ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﳌﺸـﺎﻫﺪ
ﻭﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺴﺎﺟﺪ ﻏﲑ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻟﻪ ﺍﺑـ ﻦ
ﻋﻘﻴﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ.
١٣١ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻛـﺘﺎﺏ ﺍﳌﻨﺎﺳـﻚ
ﻒ ﺍﻟﻘﺎﺩ ِﺭ ﰲ ﻋﻤ ِﺮ ِﻩ ﻣﺮ ﹰﺓ ﻋﻠﻰ ﳊ ﺮ ﺍﳌﹸﻜﱠﻠ ِ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﺟﺒﺎﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍ ﹸ
ﺼﺒﺎ ﰲ ﺍﳊﺞ ﺑﻌﺮﻓﺔ ،ﻭﰲ ﺍﻟﻌﻤﺮ ِﺓ ﹶﻗ ﺒ ﹶﻞ ﻃﻮﺍﻓِﻬﺎ ﻕ ﻭﺍﳉﻨﻮ ﹸﻥ ﻭﺍﻟ ﺍﻟﻔﻮﺭ ،ﻓﺈﻥ ﺯﺍﻝ ﺍﻟ ﺮ
ﺏﻼ .ﻭﺍﻟﻘﺎﺩﺭ ﻣﻦ ﺃﻣﻜﻨﻪ ﺍﻟﺮﻛـﻮ ﺢ ﹶﻓﺮﺿﺎﹰ ،ﻭ ِﻓ ﻌﻠﹸﻬﻤﺎ ﻣﻦ ﺍﻟﺼﱯ ﻭﺍﻟﻌﺒ ِﺪ ﻧ ﹾﻔ ﹰ ﺻ
ﺤ ﻴ ِﻦ ِﳌﺜﹾﻠﻪ ﺑﻌﺪ ﻗﻀﺎﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﺸـﺮﻋﻴﺔ، ﻭﻭﺟﺪ ﺯﺍﺩﹰﺍ ﻭﺭﺍﺣﻠ ﹰﺔ ﺻﺎِﻟ
ﺞ ﺍﻷﺻﻠﻴﺔ ،ﻭﺇﻥ ﺃﻋﺠﺰﻩ ِﻛﺒﺮ ﺃﻭ ﻣﺮﺽ ﻻ ﻳ ﺮﺟﻰ ﺑﺮﺅﻩ ﹶﻟ ِﺰﻣﻪ ﺃﻥ ﻳﻘﻴﻢ ﻣﻦ ﻭﺍﳊﻮﺍﺋ ِ
) (
ﺞ ﻭﻳﻌﺘﻤﺮ ﻋﻨﻪ ،ﻣﻦ ﺣﻴﺚ ﻭﺟﺒﺎ * ،ﻭﳚـﺰﺉ ﻋﻨـﻪ ،ﻭﺇﻥ ﻋـﻮﰲ ﺑﻌـﺪ ﺤ ﻳ
) (
ﺤ ﺮﻣِﻬﺎ ،ﻭﻫﻮ ﺯﻭﺟﻬﺎ ﺃﻭ ﻣ ﻦ ﺍﻹﺣﺮﺍﻡ * ،ﻭﻳﺸﺘﺮﻁ ﻟﻮﺟﻮﺑﻪ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺟﻮ ﺩ ﻣ
ﺐ ﻣﺒﺎﺡ ،ﻭﺇﻥ ﻣﺎﺕ ﻣ ﻦ ﹶﻟ ِﺰﻣﺎﻩ ﹸﺃ ﺧﺮِﺟﺎ ﻣﻦ ﺐ ﺃﻭ ﺳﺒ ٍ ﺤﺮﻡ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ﺑﻨﺴ ٍ ﺗ
) (
ﺗ ِﺮ ﹶﻛﺘِﻪ * .
ـــــــــــــــــــــــــــــــــــ
ﺚ ﻭ ﺟﺒﺎ( ﺃﻱ :ﻣﻦ ﺑﻠﺪﻩ.
* ﻗﻮﻟـﻪِ ) :ﻣ ﻦ ﺣﻴ ﹸ
ﺐ ﻋﻠﻴﻪ ﺣ ﺞ ﺁﺧﺮ ،ﻗﺎﻝ * ﻗﻮﻟـﻪ) :ﻭﳚﺰﺉ ﻋﻨﻪ ﻭﺇﻥ ﻋﻮﰲ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ( ﺃﻱ ﱂ ﻳ ِ
ﺠ
ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ :ﻳ ﹾﻠ ﺰﻣﻪ.
ﻭﻣـ ﻦ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻣﺎﺕ ﻣ ﻦ ﹶﻟ ِﺰﻣﺎﻩ ﹸﺃ ﺧ ِﺮﺟﺎ ﻣﻦ ﺗ ِﺮ ﹶﻛﺘِﻪ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ:
ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳊ ﺞ ﻓﺘﻮﰲ ﹸﺃ ﺧﺮِﺝ ﻣﻦ ﲨﻴﻊ ﻣﺎﻟﻪ ﺣﺠﺔ ﻭﻋﻤﺮﺓ؛ ﻓﺈﻥ ﺿﺎﻕ ﻣﺎﻟﹸﻪ ﻋﻦ ﺫﻟﻚ،
ﺃﻭ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳ ﻦ ﺃﹸ ِﺧ ﹶﺬ ﻟﻠﺤ ﺞ ﲝﺼﺘﻪ ﻭﺣﺞ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﻳﺒﻠﻎ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻗﺎﻝ ﺃﺑـﻮ
ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ :ﻳﺴﻘﻂ ﺑﺎﳌﻮﺕ ﻓﺈﻥ ﻭﺻﻰ ﺎ ﻓﻬﻲ ﻣﻦ ﺍﻟﺜﻠﺚ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٣٢
ﺑـﺎﺏ ﺍﳌﻮﺍﻗﻴـﺖ
ﺤ ﹶﻔﺔﹸ،
ﳉ
ﳊ ﹶﻠﻴﻔﺔ ،ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﳌﻐﺮﺏ :ﺍ ﹸ ﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ :ﺫﻭ ﺍ ﹸ ﻭﻣﻴﻘﺎ
ﺕ ﻋِـ ﺮﻕٍ ،ﻭﻫـﻲ ﻭﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻳ ﹶﻠ ﻤ ﹶﻠﻢ ،ﻭﺃﻫﻞ ﳒﺪ ﹶﻗﺮﻥ) ، (١ﻭﺃﻫﻞ ﺍﳌﺸﺮﻕ ﺫﺍ
ﺞ ﻣﻦ ﺃﻫﻞ ﻣﻜ ﹶﺔ ﹶﻓ ِﻤﻨﻬﺎ ،ﻭﻋﻤﺮﺗﻪ ﻣﻦ
ﻷﻫﻠﻬﺎ ،ﻭﳌﻦ ﻣ ﺮ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﻣﻦ ﺣ
) (
ﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ * . ﺞ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ،ﻭ ﻋ ﳊﻞﱢ ،ﻭﺃﺷﻬ ﺮ ﺍﳊ ﺍِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﺷﻬ ﺮ ﺍﳊﺞ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠـﺔ( ،ﻗـﺎﻝ ﰲ
ﺕ ﳍـﺎ ،ﻭﻻ
ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻫﻮ ﻣﻴﻘﺎﺕ ﺍﻟﺰﻣﺎﻥ ﻟﻠﺤﺞ؛ ﻓﺄﻣﺎ ﺍﻟﻌﻤﺮ ﹸﺓ ﻓﻜﻞ ﺍﻟﺰﻣﺎﻥ ﻣﻴﻘﺎ
ﻳﻜﹾﺮﻩ ﺍﻹﺣﺮﺍ ﻡ ﺎ ﰲ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭ ﻋ ﺮﹶﻓ ﹶﺔ ﻭﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳ ِﻖ ﰲ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﻋﻨﻪ ﻳﻜـﺮﻩ
ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ.
) (١ﻭﻳﻘﺎﻝ :ﹶﻗ ﺮﻥﹸ ﺍﳌﻨﺎﺯﻝ ،ﻭﹶﻗ ﺮﻥﹸ ﺍﻟﺜﻌﺎﻟﺐ ،ﻋﻠﻰ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻣﻦ ﻣﻜﺔ.
١٣٣ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺑـﺎﺏ
ﺍﻹﺣـﺮﺍﻡ :ﻧﻴﺔ ﺍﻟﻨﺴﻚ.
ﺠ ﺮﺩ ﻣﻦ ﻣﺨِـﻴﻂ، ﺴﻞﹲ ﺃﻭ ﺗﻴﻤﻢِ ﻟ ﻌ ﺪﻡٍ ،ﻭﺗﻨﻈﻴﻒ ﻭﺗ ﹶﻄﻴﺐ ﻭﺗ ﺳ ﻦ ﳌﹸﺮﻳﺪِﻩ ﻏ
ﺐ ﺭﻛﻌﺘﲔ ،ﻭِﻧﻴﺘﻪ ﺷـ ﺮﻁﹲ، ﺤ ِﺮﻡ ﰲ ﺇﺯﺍ ٍﺭ ﻭﺭﺩﺍ ٍﺀ ﺃﺑﻴﻀﲔ ﻧﻈﻴﻔﲔ ،ﻭﺇﺣﺮﺍﻡ ﻋ ِﻘ ﻭﻳ
ﺴﺮﻩ ﱄ ،ﻭﺇﻥ ﺣﺒﺴﲏ ﺣـﺎﺑﺲ ﻚ ﻛﺬﺍ ،ﹶﻓﻴ ﺐ ﻗﻮﻟﹸﻪ :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺭﻳﺪ ﻧﺴ ﻭﻳﺴﺘﺤ
) (
ﺴﺘﻨِﻲ ،ﻭﺃﻓﻀ ﹸﻞ ﺍ َﻷﻧﺴﺎ ِﻙ ﺍﻟﺘﻤﺘـ ﻊ * ،ﻭﺻـﻔﺘﻪ ﺃﻥ ﻳﺤـﺮِﻡ ﺚ ﺣﺒ
ﺤﻠﱢﻲ ﺣﻴ ﹸﹶﻓ ﻤ ِ
ﺞ ﰲ ﻋﺎﻣِﻪ ،ﻭﻋﻠﻰ ﺍ ُﻷﹸﻓﻘِـ ﻲ ﺤ ِﺮ ﻡ ﺑﺎﳊ ﻍ ﻣﻨﻬﺎ ﰒ ﻳ ﺑﺎﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬ ِﺮ ﺍﳊﺞ ﻭﻳ ﹾﻔﺮ ﹶ
ﺖ ﺑﻪ ﻭﺻﺎﺭﺕ ﻗﺎﺭﻧـﺔﹰ، ﺞ ﻭ ﹶﺃ ﺣ ﺮ ﻣ ﺕ ﺍﳊ ﺖ ﻓﻮﺍ ﺩﻡ ،ﻭﺇﻥ ﺣﺎﺿﺖ ﺍﳌﺮﺃ ﹸﺓ ﻓﺨﺸﻴ
ﻭﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻗﺎﻝ :ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ ،ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ،
ﺼﻮﺕ ﺎ ﺍﻟﺮﺟ ﹸﻞ ﻭﺗﺨﻔﻴﻬـﺎ ﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ،ﻳ ﺇﻥ ﺍﳊﻤﺪ ﻭﺍﻟﻨﻌﻤ ﹶﺔ ﻟﻚ ﻭﺍﳌﹸﻠ
ﺍﳌﺮﺃ ﹸﺓ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺃﻓﻀ ﹸﻞ ﺍ َﻷﻧﺴﺎﻙ ﺍﻟﺘﻤﺘ ﻊ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟ ِﻘﺮﺍ ﹸﻥ ﺃﻓﻀـ ﹸﻞ ﻣـﻦ
ﺍﻟﺘﻤﺘ ِﻊ ﺇﻥ ﺳﺎﻕ ﻫﺪﻳﺎﹰ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻣﻦ ﺍﻋﺘﻤﺮ ﻭﺣ ﺞ ﰲ ﺳ ﹾﻔﺮﺗﲔ،
ﻕ ﺍﻷﺋﻤ ِﺔ ﺍﻷﺭﺑﻌﺔِ ،ﻭﻣﻦ ﹶﺃﻓﹾـ ﺮ ﺩ ﺍﻟﻌﻤـ ﺮ ﹶﺓ
ﺃﻭ ﺍﻋﺘﻤﺮ ﻗﺒﻞ ﺃﺷﻬ ِﺮ ﺍﳊ ﺞ ﻓﺎﻹﻓﺮﺍ ﺩ ﺃﻓﻀ ﹸﻞ ﺑﺎﺗﻔﺎ ِ
ﺴ ﹾﻔ ﺮ ٍﺓ ﰒ ﹶﻗ ِﺪ ﻡ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ؛ ﻓﺈﻧﻪ ﻳﺘﻤﺘﻊ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻟﻮ ﹶﺃﺣﺮﻡ ﺑﺎﳊﺞ ﰒ ﹶﺃﺩﺧﻞ ﻋﻠﻴـﻪ
ﺑ
ﺲ ﺑﺎﻻﺗﻔﺎﻕ.
ﺠ ﺰ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﳚﻮﺯ ﺍﻟﻌﻜ
ﺍﻟ ﻌﻤﺮ ﹶﺓ ﱂ ﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٣٤
ﺑـﺎﺏ ﳏﻈـﻮﺭﺍﺕ ﺍﻹﺣـﺮﺍﻡ
) (
ﺴ ﻌﺔﹲ :ﺣ ﹾﻠﻖ ﺍﻟﺸﻌـ ِﺮ * ،ﻭﺗﻘﹾﻠﻴﻢ ﺍﻷﻇﹾﻔﺎﺭِ ،ﻓﻤﻦ ﺣ ﹶﻠـ ﻖ ﺃﻭ ﹶﻗﻠﱠــﻢ
ﻭﻫﻲ ِﺗ
ﺛﻼﺛ ﹰﺔ ﻓﻌﻠﻴﻪ ﺩﻡ ،ﻭﻣـﻦ ﻏﻄﱠﻰ ﺭﺃﺳﻪ ﲟﻼﺻ ٍﻖ ﹶﻓــﺪﻯ ،ﻭﺇﻥ ﻟﺒــﺲ ﹶﺫﻛﹶـﺮ
ﺐ ﺃﻭ ﺷ ﻢ ﻃِﻴﺒـﹰﺎ ﺃﻭﺐ ﺑﺪﻧﻪ ﺃﻭ ﺛﻮﺑﻪ ﺃﻭ ﺍﺩﻫـﻦ ِﺑﻤ ﹶﻄﻴ ٍ
ﺨﻴﻄﹰﺎ ﹶﻓـﺪﻯ ،ﻭﺇﻥ ﻃﻴ ﻣ ِ
ﺗﺒﺨﺮ ﺑﻌﻮ ٍﺩ ﻭﳓﻮﻩ ﹶﻓﺪﻯ ،ﻭﺇﻥ ﻗﺘـﻞ ﺻﻴـﺪﹰﺍ ﻣﺄﻛـﻮ ﹰﻻ ﺑﺮﻳﹰﺎ ﺃﺻـﻼﹰ ،ﻭﻟــﻮ
) (
ﻒ ﰲ ﻳـﺪﻩ ﻓﻌـﻠﻴﻪ ﺟـﺰﺍﺅﻩ * ،ﻭﻻ ﳛــﺮﻡ ﺗﻮﻟﱠﺪ ﻣﻨﻪ ﻭﻣﻦ ﻏﲑﻩ ،ﺃﻭ ﺗ ِﻠ
ﺣﻴﻮﺍﻥﹲ ِﺇﻧﺴﻲ ،ﻭﻻ ﺻـﻴ ﺪ ﺍﻟﺒﺤﺮ ،ﻭﻻ ﻗـﺘ ﹸﻞ ﳏ ﺮ ِﻡ ﺍﻷﻛﻞِ ،ﻭﻻ ﺍﻟﺼــﺎﺋﻞﹸ،
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻋﻠﻴﻪ
ﺙ ﺷﻌﺮﺍﺕ ﹶﻓﹶﺄﺯﻳﺪ ﻭﺟﺒ * ﻗﻮﻟـﻪ) :ﺣﻠﻖ ﺍﻟﺸﻌﺮ( ،ﺍﳌﺬﻫ
ﺐ ﺃﻧﻪ ﺇﺫﺍ ﺣﹶﻠ ﻖ ﺛﻼ ﹶ
ﺍﻟﻔﺪﻳﺔ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﳚﺐ ﺍﻟﺪ ﻡ ﺑﺪﻭﻥ ﺭﺑﻊ ﺍﻟﺮﺃﺱ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﺣﻠـﻖ ﻣِـ ﻦ
ﻁ ﺑﻪ ﺍﻷﺫﻯ ﻭﺟﺐ ﺍﻟﺪﻡ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﶈﺮ ﻡ ﺇﻥ ﺍﺣﺘـﺎﺝ ﻭﻗﻄـ ﻊ ﺭﺃﺳﻪ ﻣﺎ ﺃﻣﺎ ﹶ
ﺻﻪ ﹶﻗﺘﻠﻪ ،ﻭﺇﻻ ﻓـﻼ ﺽ ﻭﺍﻟﻘﹸﺮﺍ ﺩ ﺇﻥ ﹶﻗ ﺮ
ﺷﻌﺮ ﻩ ﳊﺠﺎﻣﺔ ﺃﻭ ﻏﹸﺴﻞ ﱂ ﻳﻀﺮﻩ ،ﻭﺍﻟﻘﻤ ﹸﻞ ﻭﺍﻟﺒﻌﻮ
ﻳﻘﺘﻠﻪ.
ﻒ ﰲ ﻳﺪﻩ ﻓﻌﻠﻴﻪ ﺟﺰﺍﺅﻩ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﹶﺃﺣﺮﻡ ﻭﰲ ﻳﺪﻩ ﺻﻴ ﺪ * ﻗﻮﻟـﻪ) :ﺃﻭ ﺗ ِﻠ
ﳊﻜﹾﻤﻴ ِﺔ ﻋﻨﻪ ،ﻓﺈﻥ ﱂ ﻳﻔﻌﻞ ﻓﺘﻠـﻒ ﺃﻭ ﺩﺧﻞ ﺍﳊﺮ ﻡ ﺑﺼﻴ ٍﺪ ﻟﺰ ﻣﻪ ﺇﺯﺍﻟ ﹸﺔ ﻳﺪﻩ ﺍﳌﺸﺎﻫﺪﺓ ﺩﻭﻥ ﺍ ﹸ
ﳊ ﺮ ﻡ ﻟﺰﻣﻪ ﺭﻓ ﻊ ﻳﺪﻩ ﻭﺇﺭﺳﺎﻟﹸﻪ، ﳊ ﱢﻞ ﻓﺄﺩﺧﻠﻪ ﺍ ﹶﺿ ِﻤﻨﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﻣﻠﻚ ﺻﻴﺪﹰﺍ ﰲ ﺍ ِ
ﻒ ﺿﻤﻨﻪ ﻛﺼﻴ ِﺪ ﺍﳊ ﱢﻞ ﰲ ﺣﻖ ﺍﳌﹸﺤﺮﻡِ ،ﻧﻘﻠﻪ ﺍﳉﻤﺎﻋﺔﹸ ،ﻭﻋﻠﻴﻪ ﺍﻷﺻﺤﺎﺏ ﻓﺈﻥ ﺃﺗﻠﻔﻪ ﺃﻭ ﺗِﻠ
ﻚﻭﻓﺎﻗﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ،ﻭﻳﺘﻮﺟﻪ ﻻ ﻳﻠﺰﻣﻪ ﺇﺭﺳﺎﻟﹸﻪ ،ﻭﻟﻪ ﺫﲝﻪ ،ﻭﻧﻘﻞ ﺍﳌﻠﻚ ﻓﻴﻪ ﻭﻓﺎﻗـﹰﺎ ﳌﺎﻟـ ٍ
ﳋ ِﻔ ﻲﲔ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﹸ ﹾﻜ ِﻢ ﺍ ﹶ ﺻﻴ ِﺪ ﻣﻜﺔﹶ ،ﻭﱂ ﻳﺒ ﻉ ﺇﳕﺎ ﻬﻧﻰ ﻋﻦ ﺗﻨﻔ ِﲑ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻷﻥ ﺍﻟﺸﺎﺭ
ﻣﻊ ﻛﺜﺮ ِﺓ ﻭﻗﻮﻋِﻪ ،ﻭﺍﻟﺼﺤﺎﺑ ﹸﺔ ﳐﺘﻠﻔﻮﻥ ،ﻭﻗﻴﺎﺳﻪ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﻓﻴﻪ ﻧ ﹶﻈﺮ؛ ﻷﻧﻪ ﺁﻛ ﺪ ﻟﺘﺤﺮﳝﺔ
ﻣﺎ ﻻ ﳛﺮﻡ ﺍ.ﻫـ.
١٣٥ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺢ ﺍﻟﺮﺟﻌﺔﹸ ،ﻭﺇﻥ ﺟﺎ ﻣ ﻊ )ﺍﶈﺮ ﻡ( ﻭﳛﺮﻡ ﻋﻘ ﺪ ﻧﻜﺎﺡٍ ،ﻭﻻ ﻳﺼﺢ ،ﻭﻻ ﻓﺪﻳﺔﹲ ،ﻭﺗﺼ
ﱐ ﻋﺎﻡٍ ،ﻭﲢـﺮ ﻡ ﺴ ﺪ ﻧﺴﻜﹸﻬﻤﺎ ،ﻭﻳﻤﻀﻴﺎ ِﻥ ﻓﻴﻪ ﻭﻳﻘﻀﻴﺎﻧ ِﻪ ﺛﺎ ﹶ ﻗﺒﻞ ﺍﻟﺘﺤﱡﻠ ِﻞ ﺍﻷﻭ ِﻝ ﹶﻓ
ﳊ ﱢﻞ ﺤ ِﺮﻡ ﻣﻦ ﺍ ِﺴ ﺪ ﺣﺠـﻪ ،ﻭﻋﻠﻴﻪ ﺑ ﺪﻧﺔﹲ ،ﻟﻜ ﻦ ﻳ ﺍﳌﺒﺎﺷﺮﺓﹸ ،ﻓﺈﻥ ﻓﻌ ﹶﻞ ﻓﺄﻧﺰ ﹶﻝ ﱂ ﻳ ﹾﻔ
ﺐ ﺍﻟﺒ ﺮﻗﹸـ ﻊ
ﻑ ﺍﻟﻔﺮﺽِ ،ﻭﺇﺣﺮﺍ ﻡ ﺍﳌﺮﺃ ِﺓ ﻛﺎﻟﺮﺟ ِﻞ ﺇﻻ ﰲ ﺍﻟﻠﺒـﺎﺱ ،ﻭﲡﺘﻨـ ﻟﻄﻮﺍ ِ
) ( ) (
ﺡ ﳍﺎ ﺍﻟﺘﺤﻠﱢﻲ * .ﻭﺍﻟ ﹸﻘﻔﱠﺎﺯﻳﻦ ﻭﺗ ﻐ ِﻄﻴ ﹶﺔ ﻭ ﺟﻬِﻬﺎ * ،ﻭﻳﺒﺎ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﺣﺮﺍ ﻡ ﺍﳌﺮﺃ ِﺓ ﻛﺎﻟﺮﺟ ِﻞ ﺇﻻ ﰲ ﺍﻟﻠﺒﺎﺱ ﻭﲡﺘﻨﺐ ﺍﻟﱪﻗﹸـ ﻊ ﻭﺍﻟ ﹸﻘﻔﱠـﺎﺯﻳ ِﻦ
ﻭﺗ ﻐ ِﻄﻴ ﹶﺔ ﻭﺟﻬﻬﺎ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻐ ﱢﻄ ﻲ ﻭ ﺟﻬﻬﺎ ﲟﻼﺻ ٍﻖ ﺧـﻼ
ﺏ ﻭﺍﻟﺒ ﺮﹸﻗﻊ ،ﻭﳚﻮﺯ ﻋ ﹾﻘﺪ ﺍﻟﺮﺩﺍﺀ ﰲ ﺍ ِﻹ ﺣﺮﺍﻡ ﻭﻻ ِﻓﺪﻳ ﹶﺔ ﻋﻠﻴﻪ.
ﺍﻟﻨﻘﺎ
* ﻗﻮﻟـﻪ) :ﻭﻳﺒﺎﺡ ﳍﺎ ﺍﻟﺘﺤﻠﱢﻲ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺗ ﹾﻠﺒﺲ ﺍﻟ ﹸﻘﻔﱠﺎﺯﻳﻦ ﻭﻻ ﺍ ﹸ
ﳋ ﹾﻠﺨـﺎﻝ
ﻁ
ﻭﻻ ﺗﻜﺘﺤ ﹸﻞ ﺑﺎ ِﻻﹾﺛﻤِﺪ ،ﻭﻋﻦ ﹶﻗﺘﺎﺩ ﹶﺓ :ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﺃﻥ ﺗ ﹾﻠﺒﺲ ﺍﳌﺮﺃ ﹸﺓ ﺍﳋﺎ ﹶﰎ ﻭﺍﻟﻘﹸـ ﺮ ﹶ
ﻭﻫﻲ ﻣﺤﺮﻣ ﹲﺔ ﻭ ﹶﻛ ِﺮ ﻩ ﺍﻟﺴﻮﺍﺭﻳﻦ ﻭﺍﹸﻟﺨﻠﺨﺎﻟﲔ ﻭﺍﻟ ﺪ ﻣﹸﻠﺠﲔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٣٦
ﺑـﺎﺏ ﺍﻟﻔـﺪﻳـﺔ
ﻂ ﺑﲔ ﺻـﻴﺎ ِﻡ ﺨ ﻴ ٍﺲ ﻣ ِ
ﺱ ﻭﻃﻴﺐ ﻭﻟﺒ ﺨﻴﺮ ﺑﻔﺪﻳ ٍﺔ ﺣﻠﻖ ﻭﺗﻘﻠﻴﻢ ﻭﺗﻐﻄﻴ ﹸﺔ ﺭﺃ ٍ ﻳ
ﻉ )ﻣﻦ( ﲤ ٍﺮ ﻒ ﺻﺎ ٍ ﲔ ﻣ ﺪ ﺑ ﺮ ﺃﻭ ﻧﺼ
ﺛﻼﺛ ِﺔ ﺃﻳﺎ ٍﻡ ﺃﻭ ﺇﻃﻌﺎ ِﻡ ﺳِﺘﺔ ﻣﺴﺎﻛﲔ ﻟﻜ ﱢﻞ ﻣﺴﻜ ٍ
ﺢ ﺷﺎﺓٍ ،ﻭ ﲜﺰﺍ ِﺀ ﺻﻴ ٍﺪ ﺑﲔ ِﻣ ﹾﺜ ٍﻞ ﺇﻥ ﻛﺎﻥ ،ﺃﻭ ﺗﻘﻮﳝـﻪ ﺑـﺪﺭﺍﻫ ﻢ ﲑ ﺃﻭ ﺫﺑ ِﺃﻭ ﺷﻌ ٍ
ﲔ ﻣ ﺪﺍﹰ ،ﺃﻭ ﻳﺼﻮﻡ ﻋﻦ ﻛ ﱢﻞ ﻣ ﺪ ﻳﻮﻣﹰﺎ ﻭﲟﺎ ﻻ ﻳﺸﺘﺮﻱ ﺎ ﻃﻌﺎﻣﹰﺎ ﻓﻴﻄﻌﻢ ﻛ ﱠﻞ ﻣﺴﻜ ٍ
ﺐ ﺍ ﹶﳍ ﺪﻱ ،ﻓﺈ ﹾﻥ ﻋ ِﺪﻣـ ﻪ ِﻣ ﹾﺜ ﹶﻞ ﻟـﻪ ﺑﲔ ﺇﻃﻌﺎ ٍﻡ ﻭﺻﻴﺎﻡٍ ،ﻭﺃﻣﺎ ﺩ ﻡ ﻣ ﺘ ﻌ ٍﺔ ﻭﻗِﺮﺍ ٍﻥ ﻓﻴﺠ
ﻓﺼﻴﺎ ﻡ ﺛﻼﺛ ﹸﺔ ﺃﻳﺎﻡٍ ،ﻭﺍﻷﻓﻀ ﹸﻞ ﻛﻮ ﹸﻥ ﺁﺧﺮِﻫﺎ ﻳﻮ ﻡ ﻋﺮﻓﺔ ،ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻪ،
ﺞﺐ ﺑﻮﻁ ٍﺀ ﰲ ﻓﺮﺝ ﰲ ﺍﳊ ﺼﺮ ﺇﺫﺍ ﱂ ﳚ ﺪ ﻫﺪﻳﹰﺎ ﺻﺎﻡ ﻋﺸﺮ ﹰﺓ ﰒ ﺣ ﱠﻞ ،ﻭﳚ ﺤ ﻭﺍﳌﹸ
ﺑﺪﻧﺔﹲ ،ﻭﰲ ﺍﻟ ﻌﻤﺮﺓ ﺷﺎﺓﹲ ،ﻭﺇﻥ ﻃﺎﻭﻋﺘﻪ ﺯﻭﺟﺘﻪ ﻟﺰﻣﺎﻫﺎ).(١
ﻓﺼـــــﻞ
ﻑ ﺻﻴﺪٍ ،ﻭﻣـ ﻦ ﻓﻌـﻞ ﺲ ﻭﱂ ﻳ ﹾﻔ ِﺪ ﹶﻓﺪﻯ ﻣ ﺮﺓﹰ ،ﲞﻼ ِ ﻭﻣﻦ ﻛﺮﺭ ﳏﻈﻮﺭﹰﺍ ﻣﻦ ﺟﻨ ٍ
ﺲ ﻂ ﺑﻨﺴﻴﺎ ٍﻥ ﻓﺪﻳ ﹸﺔ ﻟﹸﺒ ٍ ﺾ ﺇﺣﺮﺍﻣﻪ ﺃﻭ ﻻ ،ﻭﻳﺴﻘ ﹸ ﺱ ﹶﻓﺪﻯ ﻟﻜ ﱢﻞ ﻣﺮﺓٍ ،ﺭﹶﻓ
ﳏﻈﻮﺭﹰﺍ ﻣﻦ ﺃﺟﻨﺎ ٍ
ﻱ ﺃﻭ ﺇﻃﻌـﺎ ٍﻡ ﻼﻕٍ ،ﻭﻛ ﱡﻞ ﻫ ﺪ ٍﻁﺀٍ ،ﻭﺻﻴ ٍﺪ ﻭﺗﻘﻠﻴﻢٍ ،ﻭ ِﺣ ﹶ ﺐ ﻭﺗﻐﻄﻴ ِﺔ ﺭﺃﺱٍ ،ﺩﻭﻥ ﻭ ﹾ ﻭﻃﻴ ٍ
ﺚ ﻭﺟـﺪ ﺲ ﻭﳓﻮِﳘﺎ ﻭﺩ ﻡ ﺍﻹﺣﺼﺎ ِﺭ ﺣﻴـ ﹸ ﳊ ﺮ ِﻡ)*( ،ﻭﻓﺪﻳ ﹸﺔ ﺍﻷﺫﻯ ﻭﺍﻟﱡﻠﺒ ِ
ﹶﻓﻠِﻤﺴﺎﻛﲔ ﺍ ﹶ
ﺉ ﺍﻟﺼﻮ ﻡ ﺑﻜﻞ ﻣﻜﺎﻥ ،ﻭﺍﻟﺪ ﻡ ﺷﺎﺓﹲ ﺃﻭ ﺳﺒ ﻊ ﻭﺑﺪﻧ ٍﺔ) (٢ﻭﲡﺰ
ﺉ ﻋﻨﻬﺎ ﺑﻘﺮﺓ. ﺳﺒﺒﻪ ،ﻭﳚﺰ
ـــــــــــــــــــــــــــــــــــ
ﳊﺮﻡ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﺫﺍ ﹶﻗ ﺪ ﺭ ﻋﻠـﻰﲔﺍ ﹶﻱ ﺃﻭ ﻃﻌﺎ ٍﻡ ﻓﻠﻤﺴﺎﻛ ِ* ﻗﻮﻟـﻪ) :ﻭﻛ ﱡﻞ ﻫ ﺪ ٍ
ﺕ ﻓﻬﻮ ﳌﺴـﺎﻛﲔ ﻚ ﺃﻭ ﹶﻓﻮﺍ ٍ
ﺇﻳﺼﺎﻟﻪ ﺇﻟﻴﻬﻢ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻣﺎ ﻭﺟﺐ ﻟﺘﺮﻙ ﻧﺴ ٍ
ﲔ
ﻚ ﺃﺷﺒﻪ ﺩ ﻡ ﺍﻟﻘﺮﺍﻥِ ،ﻗـﺎﻝ :ﻭﻣﺴـﺎﻛ ﻱ ﻭﺟﺐ ﻟﺘﺮﻙ ﻧﺴ ٍ ﺍﳊﺮﻡ ﺩﻭﻥ ﻏﲑﻫﻢ؛ ﻷﻧﻪ ﻫ ﺪ
ﺍﳊﺮ ِﻡ ﻣﻦ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﺃﻫﻠﻪ ﻭ ﻣ ﻦ ﻭﺭﺩ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺠﺎﺝ ﻭﻏﲑﻫﻢ.
) (١ﺃﻱ ﺍﻟﺒﺪﻧﺔ ﰲ ﺍﳊﺞ ،ﻭﺍﻟﺸﺎﺓ ﰲ ﺍﻟﻌﻤﺮﺓ.
) (٢ﺃﻱ ﺳﺒﻊ ﺑﺪﻧﺔ.
١٣٧ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺑـﺎﺏ ﺻﻴـﺪ ﺍﳊـﺮﻡ
ﺤﺮِﻡ ،ﻭﻳﺤـﺮﻡ
ﻼﻝِ ،ﻭ ﺣ ﹾﻜ ﻢ ﺻﻴﺪِﻩ ﻛﺼﻴ ِﺪ ﺍﹸﳌ
ﳊﹶﺤ ِﺮ ِﻡ ﻭﺍ ﹶ ﳛﺮﻡ ﺻﻴﺪﻩ ﻋﻠﻰ ﺍﳌﹸ
) (
ﻗﻄ ﻊ ﺷﺠﺮ ِﻩ ﻭﺣﺸﻴﺸ ِﻪ ﺍﻷﺧﻀﺮﻳﻦ * ،ﺇﻻ ﺍﻹﺫﹾﺧﺮ ،ﻭﳛﺮﻡ ﺻﻴ ﺪ ﺍﳌﺪﻳﻨـﺔِ ،ﻭﻻ
ﻒ ﻭﺁﻟﺔ ﺍﳊﺮﺙ ﻭﳓﻮﻩ ،ﻭ ﺣ ﺮﻣﻬﺎ ﻣﺎ ﺑﲔ ﻋﻴﺮ ﺇﱃ ﺶ ِﻟ ﹾﻠ ﻌ ﹶﻠ ِ
ﺡ ﺍﳊﺸﻴ ﺟﺰﺍ َﺀ ﻓﻴﻪ ،ﻭﻳﺒﺎ
ﹶﺛﻮﺭ).(١
ـــــــــــــــــــــــــــــــــــ
ﺤﺮﻡ ﻗﻄ ﻊ ﺷﺠﺮ ِﻩ ﻭﺣﺸﻴﺸ ِﻪ ﺍﻷﺧﻀﺮﻳﻦ( .ﻗـﺎﻝ ﰲ ﺍﻹﻓﺼـﺎﺡ:
* ﻗﻮﻟـﻪ) :ﻭﻳ
ﺤﻞﱢ ﻭﺍﳌﹸﺤﺮِﻡ ،ﺇﻻ ﻣﺎﻟﻜﹰﺎ ﻓﺈﻧﻪ ﻗﺎﻝ :ﻟـﻴﺲ
ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺷﺠﺮ ﺍﳊﺮﻡ ﻣﻀﻤﻮ ﹲﻥ ﻋﻠﻰ ﺍ ﹸﳌ ِ
ﲟﻀﻤﻮﻥ.
) (١ﻭﻣﺎ ﺑﲔ ﻋﲑ ﺇﱃ ﺛﻮﺭ ﻫﻮ ﻣﺎ ﺑﲔ ﻻﺑﺘﻴﻬﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٣٨
ﺑـﺎﺏ ﺩﺧـــﻮﻝ ﻣـﻜــﺔ
ﺖ ﺭ ﹶﻓ ﻊ
ﻳﺴــ ﻦ ﻣﻦ ﹶﺃﻋﻼﻫﺎ ،ﻭﺍﳌﺴﺠﺪ ﻣﻦ ﺑﺎﺏ ﺑﲏ ﺷﻴﺒﺔﹶ ،ﻓﺈﺫﺍ ﺭﺃﻯ ﺍﻟﺒﻴ
ﻑ ﺍﻟ ﻌﻤﺮ ِﺓ ﻭﺍﻟﻘﺎﺭ ﹸﻥ
ﺉ ﺍﳌﻌﺘﻤ ﺮ ﺑﻄﻮﺍ ِ
ﻑ ﻣﻀﻄﺒﻌﹰﺎ ﻳﺒﺘﺪ
ﻳﺪﻳﻪ ﻭﻗﺎﻝ ﻣﺎ ﻭﺭﺩ َ ،ﰒ ﻳﻄﻮ
ﻭﺍﳌﻔﺮ ﺩ ﻟﻠﻘﺪﻭﻡ ،ﻓﻴﺤﺎﺫﻱ ﺍﳊﺠ ﺮ ﺍﻷﺳﻮ ﺩ ِﺑ ﹸﻜﻠﱢﻪ) ،(١ﻭﻳﺴﺘﻠﻤﻪ ﻭﻳﻘﺒﻠﻪ ،ﻓﺈﻥ ﺷ ﻖ
ﺖ ﻋـﻦ ﺲ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ،ﻭﻳﻘﻮﻝ ﻣﺎ ﻭﺭﺩ – ﻭﳚﻌ ﹸﻞ ﺍﻟﺒﻴـ ﹶﻗﺒ ﹶﻞ ﻳ ﺪﻩ ،ﻓﺈﻥ ﺷ ﻖ ﺍﻟﱠﻠ ﻤ
ﻑ ﺳﺒﻌﹰﺎ ﻳﺮﻣﻞ ﺍﻷﻓﻘﻲ ﰲ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﺛﻼﺛﺎﹰ ،ﰒ ﳝﺸـﻲ ﺃﺭﺑﻌـﹰﺎ ﻳﺴﺎﺭﻩ ،ﻭﻳﻄﻮ
ﱐ ﻛ ﱠﻞ ﻣﺮﺓٍ ،ﻭﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻄـﻮﺍﻑ ﺃﻭ ﱂ ﻭﻳﺴﺘﻠﻢ ﺍﳊﺠ ﺮ ﻭﺍﻟ ﺮ ﹾﻛ ﻦ ﺍﻟﻴﻤﺎ ِ
) (
ﺠ ِﺮ ﺃﻭ ﻋﺮﻳﺎﻧـﹰﺎ ﺃﻭ ﺴﻪ ، * ﺃﻭ ﻃﺎﻑ ﻋﻠﻰ ﺍﻟﺸﺎ ﹶﺫﺭﻭﺍﻥ ﺃﻭ ﺟﺪﺍﺭ ﺍ ِ
ﳊ ﻳﻨﻮﻩ ﺃﻭ ﻧ ﱠﻜ
ﺼﺢ ،ﰒ ﻳﺼﻠﱢﻲ ﺭﻛﻌﺘﲔ ﺧﻠﻒ ﺍﳌﻘﺎﻡ. ﳒﺴﹰﺎ ﱂ ﻳ ِ
ﻓﺼـﻞ
ﺖ
ﺼﻔﹶﺎ ﻣﻦ ﺑﺎﺑﻪ ﻓﲑﻗﺎﻩ ﺣﱴ ﻳـﺮﻯ ﺍﻟﺒﻴـ ﺝ ﺇﱃ ﺍﻟ ﺨﺮ
ﺠ ﺮ ﻭﻳ
ﳊ
ﰒ ﻳﺴﺘﻠ ﻢ ﺍ ﹶ
ﻭﻳﻜﱪ ﺛﻼﺛﺎﹰ ،ﻭﻳﻘﻮﻝ ﻣﺎ ﻭﺭﺩ ،ﰒ ﻳﱰﻝ ﻣﺎﺷﻴـﹰﺎ ﺇﱃ ﺍﻟ ﻌﻠﹶـ ِﻢ ﺍﻷﻭﻝِ ،ﰒ ﻳﺴـﻌﻰ
ﺼﻔﹶﺎ ،ﰒ
ﺷﺪﻳﺪﹰﺍ ﺇﱃ ﺍﻵ ِﺧﺮِ ،ﰒ ﳝﺸﻲ ﻭﻳ ﺮﻗﹶﻰ ﺍﹶﳌ ﺮ ﻭﺓﹶ ،ﻭﻳﻘﻮﻝ ﻣﺎ ﻗـﺎﻟﻪ ﻋـﻠﻰ ﺍﻟ
ـــــــــــــــــــــــــــــــــــ
ﺴ ِﺦ "ﺃﻭ ﻧﺴﻜﻪ" ،ﻭﺍﻟﺼﻮﺍﺏ ﺗﻘﺪﱘ ﺍﻟﻜـﺎﻑ
ﻗﻮﻟـﻪ) :ﺃﻭ ﻧﻜﱠﺴﻪ( ،ﻭﰲ ﺃﻛﺜﺮ ﺍﻟﻨ *
ﻋﻠﻰ ﺍﻟﺴﲔ ،ﻭﻋﺒﺎﺭ ﹸﺓ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻃﺎﻑ ﻣﻨﻜﱢﺴﹰﺎ ﺃﻭ ﻋﻠﻰ ﺟﺪﺍﺭ ﺍﳊﺠـ ِﺮ ﺃﻭ ﺷـﺎ ﹶﺫﺭﻭﺍﻥ
ﻑ ﻭﺇﻥ ﻗﻞﱠ ،ﺃﻭ ﱂ ﻳﻨﻮِﻩ ﱂ ﻳﺠﺰﺋﻪ) (٢ﺍ.ﻫـ.
ﺍﻟﻜﻌﺒﺔ ،ﺃﻭ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻄﻮﺍ ِ
) (١ﺑﻜﻠﱢﻪ :ﺃﻱ ﺑﻜﻞ ﺑﺪﻧﺔ ،ﻓﻴﻜﻮﻥ ﻣﺒﺘﺪﺃ ﻃﻮﺍﻓﻪ.
ﺴﻜﹶﻪ
) (٢ﻭﻋﻠﻰ ﻓﺮﺽ ﺭﻭﺍﻳﺔ ﺗﻘﺪﱘ ﺍﻟﺴﲔ ﻋﻠﻰ ﺍﻟﻜﺎﻑ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ،ﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﺇﺫﺍ ﱂ ﻳﻨ ِﻮ ﻧ
ﺑﺄﻥ ﺃﺣﺮﻡ ﻣﻄﻠﻘﹰﺎ ﻭﻃﺎﻑ ﻗﺒﻞ ﺃﻥ ﻳﺼﺮﻑ ﺇﺣﺮﺍﻣﻪ ﻟﻨﺴﻚ ﻣﻌﲔ ﱂ ﻳﺼﺢ ﻃﻮﺍﻓﻪ.
١٣٩ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺼﻔﹶﺎ ،ﻳﻔﻌـﻞ ﺴﻌﻰ ﰲ ﻣﻮﺿﻊ ﺳﻌﻴﻪِ ،ﺇﱃ ﺍﻟ ﻳﱰﻝ ﻓﻴﻤﺸﻲ ﰲ ﻣﻮﺿﻊ ﻣﺸﻴﻪِ ،ﻭﻳ
ﻁ ﺍﻷﻭﻝ، ﺫﻟﻚ ﺳﺒﻌﹰﺎ ﺫﻫﺎﺑﻪ ﺳ ﻌﻴ ﹰﺔ ﻭﺭﺟﻮﻋﻪ ﺳﻌﻴﻪ ،ﻓﺈﻥ ﺑﺪﺃ ﺑﺎﳌﺮﻭﺓ ﺳﻘﹶﻂ ﺍﻟﺸﻮ ﹸ
ﺼ ﺮ ﺴ ﻦ ﻓﻴﻪ ﺍﻟﻄﻬﺎﺭ ﹸﺓ ﻭﺍﻟﺴﺘﺎﺭﺓ) (١ﻭﺍﳌﻮﺍﻻﺓ ،ﰒ ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﻻ ﻫ ﺪ
ﻱ ﻣﻌﻪ ﹶﻗ ﻭﺗ
ﻉ ﰲ ﺍﻟﻄﻮﺍﻑ ﹶﻗﻄﹶـ ﻊ ﻣﻦ ﺷﻌﺮﻩ ﻭﺗﺤﻠﱠﻞ ،ﻭﺇﻻ ﺣ ﱠﻞ ﺇﺫﺍ ﺣﺞ ،ﻭﺍﳌﺘﻤﺘ ﻊ ﺇﺫﺍ ﺷ ﺮ
ﺍﻟﺘﻠﺒﻴ ﹶﺔ.
) (١ﺍﻟﺴﺘﺎﺭﺓ :ﺃﻱ ﺳﺘﺮ ﺍﻟﻌﻮﺭﺓ ،ﻭﻟﻮ ﺳﻌﻰ ﳏﺪﺛﹰﺎ ﺃﻭ ﳒﺴﹰﺎ ﺃﻭ ﻋﺮﻳﺎﻧﹰﺎ ﹶﺃﺟﺰﺃﹶﻩ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤٠
ﺑـﺎﺏ ﺻـﻔﺔ ﺍﳊـﺞ ﻭﺍﻟﻌـﻤﺮﺓ
ﺤﻠﱢﲔ ﲟﻜﺔ ﺍﻹﺣﺮﺍ ﻡ ﺑﺎﳊﺞ ﻳﻮ ﻡ ﺍﻟﺘﺮﻭﻳ ِﺔ ﻗﺒﻞ ﺍﻟﺰﻭﺍ ِﻝ ﻣﻨﻬﺎ، ﻳﺴﻦ ﻟﻠ ﻤ ِ
ﺲ ﺳﺎﺭ ﺇﱃ ﻋﺮﻓﺔ، ﺖ ﺍﻟﺸﻤ ﺉ ﻣﻦ ﺑﻘﻴ ِﺔ ﺍﳊﺮﻡ ،ﻭﻳﺒﻴﺖ ِﲟﻨﻰً ،ﻓﺈﺫﺍ ﻃﻠﻌ ﻭﳚﺰ
ﻒ
ﻭﻛﻠﱡﻬﺎ ﻣﻮﻗﻒ ﺇﻻ ﺑﻄ ﻦ ﻋ ﺮﻧﺔ ،ﻭﻳﺴ ﻦ ﺃﻥ ﳚﻤﻊ ﺎ ﺍﻟﻈﻬ ﺮ ﻭﺍﻟﻌﺼﺮ ،ﻭﻳﻘ
ﺕ ﻭﺟﺒ ِﻞ ﺍﻟﺮﲪﺔ ،ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻭﺭﺩ ،ﻭﻣﻦ ﻭﻗﻒ ﺭﺍﻛﺒﹰﺎ ﻋﻨﺪ ﺍﻟﺼﺨﺮﺍ ِ
ﺢ ﺣﺠﻪ ﻭﺇﻻ ﺤ ِﺮ ﻭﻫﻮ ﺃﻫﻞﹲ ﻟـﻪ ﺻ ﻭﻟﻮ ﳊﻈ ﹰﺔ ﻣﻦ ﻓﺠ ِﺮ ﻳﻮ ِﻡ ﻋﺮﻓ ﹶﺔ ﺇﱃ ﻓﺠ ِﺮ ﺍﻟﻨ
) (
ﻓﻼ ،ﻭﻣﻦ ﻭﻗﻒ ﺎﺭﹰﺍ ﻭ ﺩ ﹶﻓ ﻊ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ،ﻭﱂ ﻳ ﻌ ﺪ ﻗﺒﻠﻪ ﻓﻌﻠﻴﻪ ﺩﻡ ، * ﻭﻣﻦ
ﺴ ِﻜ ﻴﻨﺔٍ ،ﻭﻳﺴﺮﻉ ﰲ
ﺏ ﺇﱃ ﻣ ﺰ ﺩِﻟ ﹶﻔ ﹶﺔ ِﺑ
ﻭﻗﻒ ﻟﻴﻼ ﻓﻘﻂ ﻓﻼ ،ﰒ ﻳ ﺪ ﹶﻓﻊ ﺑﻌﺪ ﺍﻟﻐﺮﻭ ِ
ﻒ ﺍﻟﻠﻴﻞِ،ﺍﻟ ﹶﻔﺠﻮﺓِ ،ﻭﻳﺠﻤﻊ ﺎ ﺑﲔ ﺍﻟﻌﺸﺎ َﺀﻳﻦ ﻭﻳﺒﻴﺖ ﺎ ،ﻭﻟﻪ ﺍﻟ ﺪ ﹾﻓ ﻊ ﺑﻌ ﺪ ﻧﺼ ِ
ﺢ ﺃﺗﻰﻭﻗﺒﻠﹶﻪ ﻓﻴﻪ ﺩﻡ ،ﻛﻮﺻﻮﻟـ ِﻪ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻻ ﹶﻗ ﺒﻠﹶﻪ ،ﻓـﺈﺫﺍ ﺻﻠﱠﻰ ﺍﻟﺼﺒ
ـــــــــــــــــــــــــــــــــــ
ﺏ ﻭﱂ ﻳ ﻌ ﺪ ﹶﻗﺒﻠﹶﻪ ،ﻭﰲ ﺍﻹﻳﻀﺎﺡ:
* ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻣﻦ ﻭﻗﻒ ﻬﻧﺎﺭﹰﺍ ﻭ ﺩﹶﻓ ﻊ ﻗﺒﻞ ﺍﻟﻐﺮﻭ ِ
ﻗﺒﻞ ﺍﻟﻔﺠﺮ ،ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﰲ ﻣﻔﺮﺩﺍﺗﻪ ،ﻭﻗﻴﻞ :ﺃﻭ ﻋﺎﺩ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﰲ ﺍﻟﻮﺍﺿﺢ :ﻭﻻ ﻋـ ﹾﺬ ﺭ
ﺏ ﰒ ﻋﺎﺩ
ﻒ ﺑﻠﻴ ٍﻞ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻓﺈﻥ ﺩﹶﻓ ﻊ ﻗﺒ ﹶﻞ ﺍﻟﻐﺮﻭ ِ
ﻟﺰﻣﻪ ﺩﻡ ،ﻭﻋﻨﻪ :ﻻ ﻛﻮﺍﻗ ٍ
ﺲ ﻓﻼ ﺩ ﻡ ﻋﻠﻴﻪ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟـﻚ ﻭﺍﻟﺸـﺎﻓﻌﻲ ،ﻭﻗـﺎﻝ
ﻬﻧﺎﺭﹰﺍ ﻓﻮﻗﻒ ﺣﱴ ﻏﺮﺑﺖ ﺍﻟﺸﻤ
ﻂ ﻋﻨﻪ ﺑﺮﺟﻮﻋﻪ ،ﻛﻤﺎ ﻟـﻮ
ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺃﺑﻮ ﺛﻮﺭ :ﻋﻠﻴﻪ ﺩ ﻡ ﻷﻧﻪ ﺑﺎﻟ ﺪ ﹾﻓ ِﻊ ﻟﺰﻣﻪ ﺍﻟﺪ ﻡ ﻓﻠﻢ ﻳﺴﻘ ﹾ
ﻋﺎﺩ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ ،ﻭﻟﻨﺎ ﺃﻧﻪ ﺃﺗﻰ ﺑﺎﻟﻮﺍﺟﺐ ﻭﻫﻮ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻓﻠﻢ ﳚﺐ ﻋﻠﻴـﻪ
ﺩﻡ ،ﻛﻤﻦ ﲡﺎﻭﺯ ﺍﳌﻴﻘﺎﺕ ﻏﲑ ﳏﺮﻡ ﰒ ﺭﺟﻊ ﻓﺄﺣﺮﻡ ﻣﻨﻪ ﻓﺈﻥ ﱂ ﺑﻌﺪ ﺣﱴ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ
ﻓﻌﻠﻴﻪ ﺩﻡ ،ﻷﻥ ﻋﻠﻴﻪ ﺍﻟﻮﻗﻮﻑ ﺣﺎﻝ ﺍﻟﻐﺮﻭﺏ ﻭﻗﺪ ﻓﺎﺗﻪ ﲞﺮﻭﺟﻪ ،ﻓﺄﺷﺒﻪ ﻣﻦ ﲡﺎﻭﺯ ﺍﳌﻴﻘﺎﺕ
ﻏﲑ ﳏﺮﻡ ﻓﺄﺣﺮﻡ ﺩﻭﻧﻪ ﰒ ﻋﺎﺩ ﺇﻟﻴﻪ ﺍﻫـ.
ﺖ :ﻭﺍﻟﺮﺍﺟ ﺢ ﻋﺪ ﻡ ﻟﺰﻭ ِﻡ ﺍﻟﺪ ِﻡ ﺇﺫﺍ ﻋﺎﺩ ﺇﱃ ﻋﺮﻓﺔ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﺃﻭ ﺑﻌﺪﻩ.
ﻗﻠ
١٤١ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻒ ﻋﻨﺪﻩ ﻭﳛﻤ ﺪ ﺍﷲ ﻭﻳﻜﺒ ﺮ ﻩ ﻭﻳﻘﺮﹸﺃ :ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ﹶﻓ
ﻀﺘ ﻢ ﺸ ﻌ ﺮ ﺍﳊﺮﺍ ﻡ ﻓﲑﻗﺎﻩ ،ﺃﻭ ﻳﻘ
ﺍﳌ
ﺴ ِﻔﺮ،
ﺤﺮﺍ ِﻡ ..ﺍﻵﻳﺘﲔ ،ﻭﻳﺪﻋﻮ ﺣﱴ ﻳ ﺸ ﻌ ِﺮ ﺍﹾﻟ
ﺕ ﻓﹶﺎ ﹾﺫ ﹸﻛﺮﻭﺍ ﺍﻟ ﱠﻠ ﻪ ِﻋ ﻨ ﺪ ﺍﹾﻟ ﻤ
ِﻣ ﻦ ﻋ ﺮﻓﹶﺎ ٍ
ﳊﺼﻰ – ﻭﻋﺪﺩﻩ ﺳﺒﻌﻮ ﹶﻥ ﺑﲔ ﻉ ﺭﻣﻴ ﹶﺔ ﺣﺠ ٍﺮ ﻭﺃﺧﺬ ﺍ ﹶ ﺴﺮﹰﺍ ﺃﺳﺮ ﺤ ﻓﺈﺫﺍ ﺑ ﹶﻠ ﹶﻎ ﻣ
ﺴ ِﺮ ﺇﱃ ﺟﻤﺮ ِﺓ ﺤﻕ – ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ِﻣﻨ ًﻰ :ﻭﻫﻲ ﻣﻦ ﻭﺍﺩﻱ ﻣ ﺺ ﻭﺍﻟﺒﻨﺪ ِ ﳊ ﻤ ِ ﺍِ
ﺽ ِﺇﺑﻄِﻪ،ﺕ ﻳﺮﻓﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﺣﱴ ﻳﺮﻯ ﺑﻴﺎ ﺕ ﻣﺘﻌﺎﻗﺒﺎ ٍ ﺼﻴﺎ ٍ ﺍﻟﻌﻘﺒ ِﺔ ﺭﻣﺎﻫﺎ ﺑﺴﺒﻊ ﺣ
ﺉ ﺍﻟ ﺮ ﻣ ﻲ ﺑﻐﲑِﻫﺎ ،ﻭﻻ ﺎ ﺛﺎﻧﻴﺎﹰ ،ﻭﻻ ﻳﻘﻒ، ﻭﻳﻜﺒﺮ ﻣﻊ ﻛ ﱢﻞ ﺣﺼﺎﺓٍ ،ﻭﻻ ﳚﺰ
ﺉ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞِ ،ﰒ ﺲ ﻭﳚﺰ ﻭﻳﻘﻄ ﻊ ﺍﻟﺘﻠﺒﻴ ﹶﺔ ﻗﺒﻠﹶﻬﺎ ،ﻭﻳﺮﻣﻰ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤ ِ
ﺼﺮ ﻣﻨﻪ ﺍﳌﺮﺃ ﹸﺓ
ﺼﺮ ﻣﻦ ﲨﻴﻊ ﺷﻌﺮِﻩ ،ﻭﺗ ﹶﻘ ﺤ ِﻠﻖ ﺃﻭ ﻳ ﹶﻘ ﻳﻨﺤ ﺮ ﻫﺪﻳﹰﺎ ﺇﻥ ﻛﺎﻥ ﻣﻌﻪ ،ﻭﻳ
ﲑ ﻧﺴﻚ، ﻼﻕ ﻭﺍﻟﺘﻘﺼ ﻗﺪ ﺭ ﹸﺃﻧﻤﻠﺔٍ ،ﰒ ﻗﺪ ﺣ ﱠﻞ ﻟـﻪ ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﺇﻻ ﺍﻟﻨﺴﺎﺀَ ،ﻭﺍِﻟﺤ ﹶ
) (
ﻻ ﻳ ﹶﻠ ﺰﻡ ﺑﺘﺄﺧﲑِﻩ ﺩﻡ ، * ﻭﻻ ﺑﺘﻘﺪ ِﳝ ِﻪ ﻋﻠﻰ ﺍﻟ ﺮ ﻣ ِﻲ ﻭﺍﻟﻨ
ﺤ ِﺮ.
ﻓﺼــــﻞ
ﻑ ﺍﻟﺰﻳﺎﺭ ِﺓ ﻭﺃﻭ ﹸﻝ
ﻑ ﺍﻟﻘﺎ ِﺭﻥﹸ ﻭﺍﳌﹸ ﹾﻔ ِﺮﺩ ﺑﻨﻴ ِﺔ ﺍﻟﻔﺮﻳﻀﺔ ﻃﻮﺍ
ﰒ ﻳﻔﻴﺾ ﺇﱃ ﻣﻜﺔﹶ ،ﻭﻳﻄﻮ
ﻭﻗﺘﻪ ﺑﻌﺪ ﻧﺼﻒ ﻟﻴﻠ ِﺔ ﺍﻟﻨﺤﺮ ،ﻭﻳﺴ ﻦ ﰲ ﻳﻮﻣﻪ ،ﻭﻟﻪ ﺗﺄﺧﲑﻩ ،ﰒ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﺼﻔﺎ
ﻭﺍﳌﺮﻭ ِﺓ ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎﹰ ،ﺃﻭ ﻏﲑﻩ ﻭﱂ ﻳﻜﻦ ﺳﻌﻰ ﺑﻌﺪ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ،ﰒ ﻗﺪ ﺣ ﱠﻞ
ﻀﱠﻠﻊ ﻣﻨﻪ ،ﻭﻳﺪﻋﻮ ﲟـﺎ ﺏ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰ ﻡ ﳌﺎ ﹶﺃ ﺣﺐ ،ﻭﻳﺘ ﻟـﻪ ﻛ ﱡﻞ ﺷﻲﺀ ،ﰒ ﻳﺸﺮ
ﻭﺭﺩ.
ﳉﻤﺮ ﹶﺓ ﺍﻷﻭﱃ ﻭﺗﻠﻲ ﻣﺴﺠ ﺪ ﺙ ﻟﻴﺎﻝٍ ،ﻓﲑﻣﻲ ﺍ ﹶ ﺖ ِﺑ ﻤﻨ ًﻰ ﺛﻼ ﹶ
ﰒ ﻳﺮﺟ ﻊ ﻓﻴﺒﻴ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟــﻪ) :ﻻ ﻳ ﹾﻠ ﺰﻡ ﺑﺘﺄﺧﲑﻩ ﺩﻡ .(ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﳛﺼﻞ ﺍﻟﺘﺤﻠﱡﻞ ﺑﺎﻟﺮﻣﻲ ﻭﺣﺪﻩ
ﻼ ﺃﻭ ﻧﺎﺳﻴﹰﺎ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﳌـﺎ
ﳊ ﹾﻠ ﻖ ﻋﻠﻰ ﺍﻟﺮﻣﻲ ﺃﻭ ﺍﻟﻨﺤ ِﺮ ﺟﺎﻫ ﹰ
ﻓﺈﻥ ﹶﻗﺪﻡ ﺍ ﹶ
ﻓﻬﻞ ﻋﻠﻴﻪ ﺩﻡ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤٢
) (
ﺕ * ﻭﳚﻌﻠﹸﻬﺎ ﻋﻦ ﻳﺴﺎﺭﻩ ،ﻭﻳﺘﺄﺧ ﺮ ﻗﻠﻴﻼﹰ ،ﻭﻳﺪﻋﻮ ﻃﻮﻳﻼﹰ ،ﰒ ﺼﻴﺎ ٍ
ﻒ ﺑﺴﺒ ِﻊ ﺣ ﺍﳋﻴ ِ
ﺍﻟﻮﺳﻄﻰ ِﻣﹾﺜﻠﹶﻬﺎ ،ﰒ ﲨﺮﺓ ﺍﻟ ﻌ ﹶﻘﺒﺔ ﻭﳚﻌﻠﹸﻬﺎ ﻋـﻦ ﳝﻴﻨﻪ ،ﻭﻳﺴﺘﺒ ِﻄ ﻦ ﺍﻟﻮﺍﺩﻱ ،ﻭﻻ
ﻳﻘﻒ ﻋﻨﺪﻫﺎ ،ﻳﻔﻌﻞ ﻫﺬﺍ ﰲ ﻛ ﱢﻞ ﻳﻮ ٍﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﻣﺴﺘﻘﺒ ﹶﻞ
ﺍﻟ ِﻘﺒﻠ ِﺔ ﻣﺮﺗﺒﺎﹰ ،ﻭﺇﻥ ﺭﻣﺎﻩ ﻛﻠﱠﻪ ﰲ ﺍﻟﺜﺎﻟﺚ ﺃﺟـﺰﺃﻩ ،ﻭﻳﺮﺗﺒﻪ ِﺑِﻨﻴﺘِﻪ ،ﻓﺈﻥ ﹶﺃ ﺧﺮﻩ ﻋﻨﻪ ﺃﻭ
ﺝ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ،ﻭﺇﻻ ﻟﺰﻣﻪ ﺍﳌﺒﻴ
ﺖ ﺖ ﺎ ﻓﻌﻠﻴﻪ ﺩﻡ ،ﻭﻣﻦ ﺗﻌﺠﻞ ﰲ ﻳﻮﻣﲔ ﺧﺮ ﱂ ﻳﺒ
ﻉ ﻓﺈﻥﻑ ﻟﻠﻮﺩﺍ ِ ﺝ ﺣﱴ ﻳﻄﻮ ﺝ ﻣﻦ ﻣﻜ ﹶﺔ ﱂ ﳜﺮ
ﻭﺍﻟ ﺮ ﻣ ﻲ ﻣﻦ ﺍﻟﻐﺪ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﳋﺮﻭ
ﺾ ﺭﺟﻊ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺷ ﻖ ﺃﻭ ﱂ ﻳﺮﺟ ﻊ ﺠ ﺮ ﺑﻌﺪﻩ ﺃﻋﺎﺩﻩ ،ﻭﺇﻥ ﺗﺮﻛﻪ ﻏﲑ ﺣﺎﺋ ٍ ﺃﻗﺎﻡ ﺃﻭ ﺍﺗ
ﻒﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻓِﻄﺎﻓﻪ ﻋﻨﺪ ﺍﳋﺮﻭﺝ ﺃﺟﺰﺃ ﻋﻦ ﺍﻟﻮﺩﺍﻉ ،ﻭﻳﻘ ﻓﻌﻠﻴﻪ ﺩﻡ ،ﻭﺇﻥ ﹶﺃﺧﺮ ﻃﻮﺍ
ﺾ ﺑﺒﺎﺑﻪ ﻭﺗﺪﻋﻮ ﲑ ﺍﳊﺎﺋﺾ ﺑﲔ ﺍﻟ ﺮﻛﹾﻦ ﻭﺍﻟﺒﺎﺏ ﺩﺍﻋﻴﹰﺎ ﲟﺎ ﻭﺭﺩ –ﻭﺗﻘﻒ ﺍﳊﺎﺋ ﻏ
) (
ﺑﺎﻟﺪﻋﺎﺀ ،ﻭﺗﺴﺘﺤﺐ ﺯﻳﺎﺭ ﹸﺓ ﻗﱪ ﺍﻟﻨﱯ ، * ﻭﻗﱪﻱ ﺻﺎﺣﺒﻴﻪ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﹸـﻪ) :ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ( ،ﻭﻋﻨﻪ ﻳﺠﺰﺋﻪ ﲬﺲ ،ﻭﻋﻦ ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﻗـﺎﻝ:
ﺼﻴﺎﺕٍ ،ﻭﺑﻌﻀﻨﺎ ﻳﻘـﻮﻝ: ﺭﺟﻌﻨﺎ ﰲ ﺍﳊﺠﺔ ﻣﻊ ﺍﻟﻨﱯ ﻭﺑﻌﻀﻨﺎ ﻳﻘﻮﻝ :ﺭ ﻣﻴﺖ ﺑﺴﺒﻊ ﺣ
ﺐ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ،ﺭﻭﺍﻩ ﺃﲪ ﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ. ﺼﻴﺎﺕٍ ،ﻓﻠﻢ ﻳ ِﻌ
ﺖ ﺣ
ﺖ ﺑﺴ
ﺭﻣﻴ
ﱪ ﺍﻟﻨﱯ (ﺇﱃ ﺁﺧﺮﻩ ،ﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﺍﳌـﺮﺍ ﺩ ﺐ ﺯﻳﺎﺭ ﹸﺓ ﻗ ِ
* ﻗﻮﻟﻪ) :ﻭﺗﺴﺘﺤ
ﺑﺬﻟﻚ :ﺍﻟﺰﻳﺎﺭ ﹸﺓ ﺍﳌﺸﺮﻭﻋﺔﹸ ،ﻓﻴﺴﻠﱢ ﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ،ﻭﻳﺼﻠﱢﻲ ﻋﻠﻴﻪ ﻭﻳﺪﻋﻮ ﻟﻪ ،ﻭﺃﻣﺎ ﺩﻋـﺎﺅﻩ
ﻭﺍﻹﻗﺴﺎ ﻡ ﻋﻠﻰ ﺍﷲ ﺑﻪ ﻭﺳﺆﺍ ﹸﻝ ﺍﳊﻮﺍﺋ ِﺞ ﻓﻼ ﳚﻮﺯ ﺑﺎﻹﲨﺎﻉ ،ﻭﻫﻮ ِﺷ ﺮ ﻙ ﻇﺎﻫ ﺮ ﻗﺎﻝ ﺗﻌﺎﱃ:
⌧ ☺ +
" ]اﻟﺠ ﻦ [١٨:ﻭﻛــﺎﻥ
ﺍﺑ ﻦ ﻋﻤﺮ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠ ﺪ ﻗﺎﻝ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ،
ﺖ ﰒ ﻳﻨﺼﺮﻑ .ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﱠﺄ ،ﻗﺎﻝ ﺍﳌﻮﻓﱠ ﻖ ﰲ ﺍﳌﹸﻐـﲏ) :(١ﻭﻻ ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﺑ ِ
ﱯ ﻭﻻ ﺗﻘﺒﻴﻠﹸﻪ.
ﺐ ﺍﻟﺘﻤﺴ ﺢ ﲝﺎﺋﻂ ﻗ ِﱪ ﺍﻟﻨ
ﻳﺴﺘﺤ
).٤٦٨/٥ (١
١٤٣ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻭﺻﻔ ﹸﺔ ﺍﻟﻌﻤﺮ ِﺓ ﺃﻥ ﻳﺤﺮﻡ ﺎ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ،ﺃﻭ ﻣﻦ ﺃﺩﱏ ﺍﳊ ﱢﻞ ﻣﻦ ﻣ ﱢﻜ ٍﻲ ﻭﳓﻮﻩ،
ﳊﺮﻡ ،ﻓﺈﺫﺍ ﻃﺎﻑ ﻭﺳﻌﻰ ﻭ)ﺣﻠﻖ ﺃﻭ( ﻗﺼﺮ ﺣﻞﱠ ،ﻭﺗﺒﺎﺡ ﻛـ ﱠﻞ ﻭﻗـﺖٍ، ﻻ ﻣﻦ ﺍ ﹶ
ﻭﺗﺠﺰﺉ ﻋﻦ ﺍﻟ ﹶﻔﺮﺽ.
ﺴﻌﻲ.ﻑ ﺍﻟﺰﻳﺎﺭﺓِ ،ﻭﺍﻟ
ﻭﺃﺭﻛﺎ ﹸﻥ ﺍﳊﺞ :ﺍﻹﺣﺮﺍﻡ ،ﻭﺍﻟﻮﻗﻮﻑ ،ﻭﻃﻮﺍ
ﻑ ﺑﻌﺮ ﹶﻓ ﹶﺔ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﺕ ﺍﳌﹸ ﻌﺘﺒ ِﺮ ﻟـﻪ ،ﻭﺍﻟﻮﻗﻮ
ﻭﻭﺍﺟﺒﺎﺗﻪ :ﺍﻹﺣﺮﺍ ﻡ ﻣﻦ ﺍﳌﻴﻘﺎ ِ
ﲎ ﻭﻣﺰﺩﻟﻔﺔ ﺇﱃ ﺑﻌﺪ ﻧﺼـﻒ ﺍﻟﻠﻴـﻞ، ﺖ ﻟﻐﲑ ﺃﻫ ِﻞ ﺍﻟﺴﻘﺎﻳ ِﺔ ﻭﺍﻟـﺮﻋﺎﻳ ِﺔ ﲟ ًﻭﺍﳌﺒﻴ
ﻼﻕ ،ﻭﺍﻟﻮﺩﺍﻉ .ﻭﺍﻟﺒﺎﻗﻲ ﺳﻨﻦ. ﻭﺍﻟ ﺮ ﻣ ﻲ ﻭﺍﻟِﺤ ﹶ
ﻭﺃﺭﻛﺎ ﹸﻥ ﺍﻟﻌﻤﺮﺓ :ﺇﺣﺮﺍﻡ ،ﻭﻃﻮﺍﻑ ،ﻭﺳﻌﻲ.
ﻭﻭﺍﺟﺒﺎﺗﻬﺎ :ﺍﳊِﻼﻕ ،ﻭﺍﻹﺣﺮﺍ ﻡ ﻣﻦ ﻣﻴﻘﺎﺗِﻬﺎ.
ﻓﻤﻦ ﺗﺮﻙ ﺍﻹﺣﺮﺍ ﻡ ﱂ ﻳﻨﻌﻘ ﺪ ﻧﺴﻜﹶﻪ ،ﻭﻣﻦ ﺗﺮﻙ ﺭﻛﻨﹰﺎ ﻏﲑﻩ ﺃﻭ ﻧﻴﺘـﻪ ﱂ ﻳـِﺘ ﻢ
ﻧﺴﻜﹸﻪ ﺇﻻ ﺑﻪ ،ﻭﻣﻦ ﺗﺮﻙ ﻭﺍﺟﺒﹰﺎ ﻓﻌﻠﻴﻪ ﺩﻡ ،ﺃﻭ ﺳﻨ ﹰﺔ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤٤
ﺑـﺎﺏ ﺍﻟﻔـﻮﺍﺕ ﻭﺍﻹﺣﺼـﺎﺭ
ﺞ ﻭﲢﻠﱠﻞ ﺑ ﻌﻤﺮﺓٍ ،ﻭﻳﻘﻀﻲ ﻭﻳﻬـﺪﻱ ﺇﻥ ﱂ ﻳﻜـﻦ ﻑ ﻓﺎﺗﻪ ﺍﳊ
ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻮﻗﻮ
) (
ﻁ * ،ﻭﻣﻦ ﺻﺪﻩ ﻋﺪﻭ ﻋﻦ ﺍﻟﺒﻴﺖ ﺃﻫﺪﻯ ﰒ ﺣﻞﱠ ،ﻓﺈﻥ ﹶﻓﻘﹶـﺪﻩ) (١ﺻـﺎ ﻡ ﺍﺷﺘﺮ ﹶ
ﺼﺮﻩ ﻣـﺮﺽ ﺃﻭﺻ ﺪ ﻋﻦ ﻋﺮﻓ ﹶﺔ ﲢﻠﱠﻞ ﺑﻌﻤﺮﺓٍ ،ﻭﺇﻥ ﹶﺃ ﺣ
ﻋﺸﺮ ﹶﺓ ﺃﻳﺎ ٍﻡ ﰒ ﺣﻞﱠ ،ﻭﺇﻥ
) (
ﺏ ﻧﻔﻘ ٍﺔ ﺑﻘﻲ ﻣﺤﺮﻣﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﺷﺘﺮﻁ * . ﺫﻫﺎ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳﻘﻀﻲ ﻭﻳﻬﺪﻱ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﺷﺘﺮﻁ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻳﺘﺤﱠﻠ ﹸﻞ ﺑﻄﻮﺍﻑ
ﻭ ﺳﻌﻲ ،ﻭﻋﻨﻪ :ﺃﻧﻪ ﻳﻨﻘﻠﺐ ﺇﺣﺮﺍﻣﻪ ﻟﻌﻤﺮ ٍﺓ ﻭﻻ ﻗﻀﺎ َﺀ ﻋﻠﻴﻪ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﺮﺿﺎﹰ ،ﻭﻋﻨـﻪ:
ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻫﻞ ﻳﻠﺰﻣﻪ ﻫ ﺪﻱ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ.
ﺏ ﻧﻔﻘ ٍﺔ ﺑﻘﻲ ﻣﺤﺮِﻣﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﺷﺘﺮﻁ(.
ﺼﺮﻩ ﻣﺮﺽ ﺃﻭ ﺫﻫﺎ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺃ ﺣ
ﺤﺼﺮ ﺑﻌﺪﻭٍ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺏ ﻧﻔﻘ ٍﺔ ﺣ ﺞ ﻛﺎ ﹸﳌ
ﺽ ﺃﻭ ﺫﻫﺎ ِ
ﺤﺼﺮ ﲟﺮ ٍ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍ ﹸﳌ
ﻒ
ﺖ ﻭﱂ ﺗﻄﹸـ ﺾ ﺗﻌﺬﱠﺭ ﻣﻘﺎﻣﻬﺎ ﻭ ﺣﺮ ﻡ ﻃﻮﺍﻓﹸﻬﺎ ﻭﺭﺟﻌـ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻣﺜﻠﹸﻪ ﺣﺎﺋ
ﺤﺼﺮ ﻳﻠﺰﻣﻪ ﺩ ﻡ
ﻑ ﺍﻟﺰﻳﺎﺭﺓِ ،ﺃﻭ ﻟ ﻌﺠﺰﻫﺎ ﻋﻨﻪ ،ﺃﻭ ﻟﺬﻫﺎﺏ ﺍﻟﺮﻓﻘﺔ ،ﻭﺍ ﹸﳌ ﺏ ﻃﻮﺍ ِﳉﻬﻠﻬﺎ ﺑﻮﺟﻮ ِ
ﰲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﻻ ﻳﻠﺰﻣﻪ ﻗﻀﺎ ُﺀ ﺣﺠﻪ ﺇﻥ ﻛﺎﻥ ﺗﻄﻮﻋﺎﹰ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋـﻦ
ﺃﲪﺪ ﺍ.ﻫـ.
) (١ﺃﻱ ﹶﻓ ﹶﻘ ﺪ ﺍ ﹶﳍﺪﻱ.
١٤٥ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﺑـﺎﺏ ﺍﳍـﺪﻱ ﻭﺍﻷﺿـﺤﻴﺔ ﻭﺍﻟﻌﻘﻴﻘـﺔ
ﻀ ﹾﺄ ِﻥ ﻭﺛﲏ ﺳـﻮﺍﻩ؛ ﺉ ﺇﻻ ﺟ ﹶﺬﻉ ﺍﻟ ﺃﻓﻀﻠﹸﻬﺎ ﺇﺑﻞﹲ ،ﰒ ﺑﻘﺮ ،ﰒ ﻏﻨﻢ ،ﻭﻻ ﻳﺠﺰ
ﻀ ﹾﺄ ﹸﻥ ﻧﺼﻔﹸﻬﺎ ،ﻭﲡﺰﺉ ﺍﻟﺸﺎ ﹸﺓ ﺲ ﺳﻨﲔ ،ﻭﺍﻟﺒﻘ ٍﺮ ﺳﻨﺘﺎﻥِ ،ﻭﺍﹶﳌ ﻌﺰ ﺳﻨﺔﹲ ،ﻭﺍﻟ ﻓﺎﻹﺑ ﹸﻞ ﲬ
ﺉ ﺍﻟ ﻌﻮﺭﺍﺀ ﻭﺍﻟ ﻌﺠﻔﺎ ُﺀ ﻭﺍﻟ ﻌﺮﺟﺎ ُﺀﻋﻦ ﻭﺍﺣﺪ ،ﻭﺍﻟﺒﺪﻧ ﹸﺔ ﻭﺍﻟﺒﻘﺮ ﹸﺓ ﻋﻦ ﺳﺒﻌﺔٍ ،ﻭﻻ ﲡﺰ
) (
ﳋﺼِـ ﻲ ﳉﻤﺎ ُﺀ ﻭﺍ ﹶ ﻭﺍ ﹶﳍﺘﻤﺎﺀُ * ﻭﺍ ﹶ
ﳉﺪﺍ ُﺀ ﻭﺍﳌﺮﻳﻀ ﹸﺔ ﻭﺍﻟ ﻌﻀﺒﺎ ُﺀ ﺑﻞ ﺍﻟﺒﺘﺮﺍﺀ ِﺧﻠﹾﻘﺔﹰ ،ﻭﺍ ﹶ
ﺏ ﻭﻣﺎ ﺑﹸﺄ ﹸﺫﻧِﻪ ﺃﻭ ﹶﻗ ﺮﻧِﻪ ﻗﻄ ﻊ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﻒ.ﲑ ﺍﺒﻮ ِ ﻏ
ﳊﺮﺑﺔ ﰲ ﺍﻟ ﻮ ﻫ ﺪ ِﺓ ﺴﻨ ﹸﺔ ﳓ ﺮ ﺍﻹﺑﻞ ﻗﺎﺋﻤ ﹰﺔ ﻣﻌﻘﻮﻟ ﹰﺔ ﻳﺪﻫﺎ ﺍﻟﻴﺴﺮﻯ ،ﻓﻴﻄﻌﻨﻬﺎ ﺑﺎ ﹶ ﻭﺍﻟ
ﺢ ﻏﲑﻫﺎ ،ﻭﳚﻮﺯ ﻋﻜﺴﻬﺎ ،ﻭﻳﻘﻮﻝ :ﺑﺴـﻢ ﺼﺪﺭ ،ﻭﻳﺬﺑ ﺍﻟﱵ ﺑﲔ ﺃﺻﻞ ﺍﻟ ﻌﻨﻖ ﻭﺍﻟ
ﺍﷲ ،ﻭﺍﷲ ﺃﻛﱪ ،ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻣﻨﻚ ﻭﻟﻚ :ﻭﻳﺘﻮﻻﻫﺎ ﺻﺎﺣﺒﻬﺎ ﺃﻭ ﻳﻮ ﱢﻛ ﹸﻞ ﻣﺴـﻠﻤﹰﺎ
ﻭﻳﺸﻬﺪﻫﺎ.
) (
ﲔ ﺑﻌﺪﻩ * ،ﻭﻳﻜﹾـﺮﻩ ﰲ ﻭﻭﻗﺖ ﺍﻟﺬﺑﺢ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺃﻭ ﹶﻗ ﺪ ﺭﻩ ﺇﱃ ﻳﻮﻣ ِ
) (
ﺕ ﹶﻗﻀﻰ ﻭﺍﺟﺒﻪ * .
ﻟﻴﻠﺘﻬﻤﺎ ﻓﺈﻥ ﻓﺎ
ـــــــــــــــــــــــــــــــــــ
ﺾ
ﻱ ﺍ ﹶﳍﺘﻤﺎﺀ ﺍﻟﱵ ﺳـﻘﻂ ﺑﻌـ * ﻗﻮﻟـﻪ) :ﻭﺍ ﹶﳍﺘﻤﺎﺀ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﲡﺰ
ﺃﺳﻨﺎﻧِﻬﺎ ﰲ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ.
ﺖ ﺫﺑ ِﺢ ﺍﻷﺿـﺤﻴ ِﺔ * ﻗﻮﻟـﻪ) :ﺇﱃ ﻳﻮﻣﲔ ﺑﻌﺪﻩ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺁﺧ ﺮ ﻭﻗ ِ
ﺁﺧ ﺮ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻴﲔ ،ﻭﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ.
ﺕ ﻗﻀﻰ ﻭﺍﺟﺒﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺇﺫﺍ ﻓﺎﺕ ﻭﻗ
ﺖ ﺍﻟ ﱠﺬﺑﺢ * ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﻓﺎ
ﺐ -ﻗﻀﺎﻩ ،ﻭﺻﻨﻊ ﺑﻪ ﻣﺎ ﻳﺼﻨﻊ ﺑﺎ ﹶﳌﺬﹾﺑﻮﺡ ﰲ ﻭﻗﺘﻪ ،ﻷﻥ ﺣﻜﹾـ ﻢ ﺍﻟﻘﻀـﺎ ِﺀ -ﺫﺑ ِﺢ ﺍﻟﻮﺍﺟ ِ
ﻉ ﻓﻬﻮ ﳐﻴﺮ ﻓﻴﻪ ،ﻓﺈﻥ ﻓ ﺮﻕ ﳊﻤﻬﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺑـ ﹸﺔ ﺑـﺬﻟﻚ ﺩﻭﻥ ﺣﻜ ﻢ ﺍﻷﺩﺍﺀ ،ﻓﺄﻣﺎ ﺍﻟﺘﻄﻮ
ﺍﻟﺬﺑﺢ؛ ﻷﻧﻪ ﺷﺎ ﹸﺓ ﳊ ٍﻢ ﻭﻟﻴﺴﺖ ﺃﺿﺤﻴﺔﹰ ،ﻭﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻷﺿﺤﻴ ﹸﺔ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﺘﻀﺤﻲ ﺍﻣﺮﺃﹲﺓ ﻣـﻦ ﻣـﺎﻝ
ﺯﻭﺟﻬﺎ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺑﻼ ﺇﺫﻧﻪ ،ﻭ ﻣﺪِﻳ ﻦ ﱂ ﻳﻄﺎﻟﺒﻪ ﺭﺏ ﺍﻟﺪﻳﻦ .
ﻗﺎﻝ :ﻭﺍﻟﺘﻀﺤﻴ ﹸﺔ ﻋﻦ ﺍﳌﻴﺖ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺑﺜﻤﻨﻬﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤٦
ﻓﺼـــــــﻞ
ﺖ ﱂ ﳚ ﺰ ﺑﻴﻌﻬﺎ
ﻭﻳﺘﻌﻴﻨﺎﻥ ﺑﻘﻮﻟـﻪ :ﻫﺬﺍ ﻫ ﺪﻱ ﺃﻭ ﺃﹸﺿﺤﻴﺔﹲ ،ﻻ ﺑﺎﻟﻨﻴﺔ ،ﻭﺇﺫﺍ ﺗﻌﻴﻨ
ﺠ ﺰ ﺻﻮﻓﹶﻬﺎ ﻭﳓﻮﻩ ﺇﻥ ﻛﺎﻥ ﺃﻧﻔـ ﻊ ﳍـﺎ ﲑ ﻣﻨﻬﺎ ،ﻭﻳ
ﻭﻻ ﻫﺒﺘﻬﺎ ﺇﻻ ﺃﻥ ﻳﺒﺪﻟﹶﻬﺎ ﲞ ٍ
ﻕ ﺑﻪ ،ﻭﻻ ﻳﻌﻄﻲ ﺟﺎ ِﺯﺭﻫﺎ ﺃﺟﺮﺗﻪ ﻣﻨﻬﺎ ،ﻭﻻ ﻳﺒﻴ ﻊ ﺟ ﹾﻠﺪﻫﺎ ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ؛ ﻭﻳﺘﺼﺪ
ﺖ ﹶﺫﺑﺤﻬﺎ ﻭﹶﺃﺟﺰﺃﺗﻪ ،ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻭﺍﺟﺒ ﹰﺔ ﰲ ﺫﻣﺘِﻪ ﻗﺒـﻞ ﺑﻞ ﻳﻨﺘﻔﻊ ﺑﻪ ،ﻭﺇﻥ ﺗ ﻌﻴﺒ
ﺍﻟﺘﻌﻴﲔ.
ﻭﺍﻷﺿﺤﻴ ﹸﺔ ﺳﻨﺔﹲ ،ﻭﺫﲝﻬﺎ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺑﺜﻤﻨﻬﺎ ،ﻭﻳﺴ ﻦ ﺃﻥ ﻳﺄﻛ ﹶﻞ ﻭﻳﻬﺪﻱ
ﺿ ِﻤﻨﻬﺎ ،ﻭﳛـﺮ ﻡ ﻭﻳﺘﺼﺪﻕ ﺃﺛﻼﺛﺎﹰ ،ﻭﺇﻥ ﺃﻛﻠﻬﺎ ﺇﻻ ﺃﻭﻗﻴ ﹰﺔ ﺗﺼﺪﻕ ﺎ ﺟﺎﺯ ،ﻭﺇﻻ
) (
ﻋﻠﻰ ﻣﻦ ﻳﻀﺤﻲ * ﺃﻥ ﻳﺄﺧ ﹶﺬ ﰲ ﺍﻟ ﻌﺸﺮ ﻣﻦ ﺷﻌﺮِﻩ ﺃﻭ ﺑﺸﺮﺗِﻪ ﺷﻴﺌﹰﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﳛﺮﻡ ﻋﻠﻰ ﻣﻦ ﻳﻀﺤﻲ( ﺇﱃ ﺁﺧﺮﻩ .ﻗـﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﻣـﻦ ﺃﺭﺍﺩ ﺃﻥ
ﺸ ﺮﺗِﻪ ﺷﻴﺌﺎﹰ ،ﻭﻫﻞ ﺫﻟـﻚ ﺣـﺮﺍﻡ؟ ﻋﻠـﻰ ﺸﺮ ﻓﻼ ﻳﺄﺧﺬ ﻣﻦ ﺷﻌﺮﻩ ﻭﺑ ﻳﻀﺤﻲ ﻭﺩﺧﻞ ﺍﻟ ﻌ
ﺐ ﺃﻧﻪ ﺣﺮﺍ ﻡ ﳊﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ).(١ ﻭﺟﻬﲔ :ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ ﺍﳌﺬﻫ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﲨﺎﻋ ﹲﺔ ﻫﻮ ﻣﻜﺮﻭﻩ ﻏ ﲑ ﳏﺮﻡ ،ﻭﺑﻪ ﻗـــﺎﻝ ﻣﺎﻟـﻚ ﻭﺍﻟﺸـﺎﻓﻌﻲ
ﺚ ﺎ
ﺖ ﺃﹶﻓِﺘﻞﹸ ﻗﻼﺋ ﺪ ﻫﺪﻱ ﺭﺳﻮ ِﻝ ﺍﷲ ،ﰒ ﻳﻘﱢﻠﺪﻫﺎ ﺑﻴﺪﻩ ﰒ ﻳﺒﻌ ﹸ ﻟﻘــﻮﻝ ﻋﺎﺋﺸﺔ :ﻛﻨ
ﻱ )ﻣﺘﻔﻖ ﻋﻠﻴﻪ().(٢
ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺷﻲ ٌﺀ ﺃﺣﻠﱠﻪ ﺍﷲ ﺣﱴ ﻳﻨﺤ ﺮ ﺍ ﹶﳍ ﺪ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﻋ ِﺪ ﻡ ﻣﺎ ﻳﻀﺤﻰ ﺑﻪ ﻭﻳﻌﻖ ،ﺍﻗﺘﺮﺽ ﻭﺿﺤﻰ ﻭﻋـ ﻖ ﻣـﻊ
ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ.
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ .ﰲ ﺍﻷﺿﺎﺣﻲ ﺑﺮﻗﻢ ) (١٩٧٧ﰲ :ﺑﺎﺏ ﻬﻧﻲ ﻣﻦ ﺩﺧﻞ ﻋﻠﻴﻪ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﻭﻫﻮ ﻣﺮﻳﺪ
ﺍﻟﺘﻀﺤﻴﺔ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺷﻌﺮﻩ ﺃﻭ ﺃﻇﻔﺎﺭﻩ ﺷﻴﺌﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺑﻠﻔﻆ) :ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﺸﺮ ،ﻭﺃﺭﺍﺩ
ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻀﺤﻲ ﻓﻼ ﻳﺄﺧﺬ ﻣﻦ ﺷﻌﺮﻩ ﻭﻻ ﻣﻦ ﺃﻇﻔﺎﺭﻩ ﺷﻴﺌﹰﺎ ﺣﱴ ﻳﻀﺤﻲ(.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﻣﻦ ﺃﺷﻌﺮ ﻭﻗﻠﱠﺪ ﺑﺬﻱ ﺍﳊﻠﻴﻔﺔ ﰒ ﺃﺣﺮﻡ ،ﻭﺑﺎﺏ ﺃﺷﻌﺎﺭ ﺍﻟﺒﺪﻥ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺞ
،١٣٤/٣ ،٢٠٠٧/٢ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺑﻌﺚ ﺍﳍﺪﻱ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺞ.٩٥٨ -٩٥٧/٢ ،
١٤٧ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻓﺼــــــﻞ
ﺗﺴ ﻦ ﺍﻟﻌﻘﻴﻘ ﹸﺔ ﻋﻦ ﺍﻟﻐﻼ ِﻡ ﺷﺎﺗﺎﻥ ،ﻭﻋﻦ ﺍﳉﺎﺭﻳ ِﺔ ﺷﺎﺓﹲ ،ﻭﺗﺬﺑﺢ ﻳﻮ ﻡ ﺳﺎﺑﻌِﻪ ،ﻓﺈﻥ
ﺕ ﻓﻔﻲ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ،ﻭﺗﱰﻉ ﺟـﺪﻭ ﹰﻻ ﻭﻻ ﺕ ﻓﻔﻲ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸﺮ ،ﻓﺈﻥ ﻓﺎ ﻓﺎ
ﻳﻜﺴﺮ ﻋ ﹾﻈﻤﻬﺎ ،ﻭﺣﻜﻤﻬﺎ ﻛﺎﻷﺿﺤﻴﺔ ،ﺇﻻ ﺃﻧﻪ ﻻ ﳚﺰﺉ ﻓﻴﻬﺎ ﺷـﺮﻙ ﰲ ﺩﻡ ﻭﻻ
ﺗﺴ ﻦ ﺍﻟ ﹶﻔﺮﻋ ﹸﺔ ﻭﻻ ﺍﻟ ﻌﺘِﲑﺓ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٤٨
ﻛـﺘﺎﺏ ﺍﳉﻬـﺎﺩ
ﻭﻫﻮ ﻓﺮﺽ ﻛﻔﺎﻳﺔٍ ،ﻭﳚﺐ ﺇﺫﺍ ﺣﻀﺮﻩ ﺃﻭ ﺣﻀـﺮ ﺑﻠـﺪﻩ ﻋـﺪﻭ ﺃﻭ
) (
ﺍﺳﺘﻨﻔﺮﻩ ﺍﻹﻣﺎﻡ ، * ﻭﲤﺎﻡ ﺍﻟﺮﺑﺎﻁ ﺃﺭﺑﻌﻮﻥﹶ ﻟﻴﻠﺔﹰ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﺍﻩ ﻣﺴﻠﻤﻴﻦ
ﱂ ﳚﺎﻫﺪ ﺗﻄﻮﻋﺎﹰ ﺇﻻ ﺑﺈﺫﻤﺎ ،ﻭﻳﺘﻔﻘﺪ ﺍﻹﻣﺎﻡ ﺟﻴﺸﻪ ﻋﻨﺪ ﺍﳌﹶﺴـﲑِ ،ﻭﳝﻨـﻊ
ﺍﳌﹸﺨﺬﱢﻝﹶ ﻭﺍﳌﺮﺟِﻒ ،ﻭﻟﻪ ﺃﻥ ﻳﻨﻔﱢﻞﹶ ﰲ ﺑﺪﺍﻳﺘﻪ ﺍﻟﺮﺑﻊ ﺑﻌـﺪ ﺍﳋﹸﻤـﺲ ،ﻭﰲ
ﺍﻟﺮﺟﻌﺔ ﺍﻟﺜﱡﻠﺚﹶ ﺑﻌﺪﻩ ،ﻭﻳﻠﺰﻡ ﺍﳉﻴﺶ ﻃﺎﻋﺘﻪ ﻭﺍﻟﺼﱪ ﻣﻌﻪ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﻐﺰﻭ
ﺇﻻ ﺑﺈﺫﻧﻪ ،ﺇﻻ ﺃﻥ ﻳﻔﹾﺠﺄﹶﻫﻢ ﻋﺪﻭ ﳜـﺎﻓﻮﻥ ﻛﹶﻠﹶﺒـﻪ ،ﻭﺗﻤﻠـﻚ ﺍﻟﻐﻨﻴﻤـﺔﹸ
ﺑﺎﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ ﰲ ﺩﺍﺭ ﺍﳊﺮﺏ ،ﻭﻫﻲ ﳌﻦ ﺷﻬﺪ ﺍﻟﻮﻗﻌﺔﹶ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ،
ﻓﻴﺨﺮﺝ ﺍﳋﹸﻤﺲ ،ﰒ ﻳﻘﺴﻢ ﺑﺎﻗﻲ ﺍﻟﻐﻨﻴﻤﺔِ :ﻟﻠﺮﺍﺟﻞِ ﺳﻬﻢ ،ﻭﻟﻠﻔﺎﺭﺱ ﺛﻼﺛﺔﹲ:
ﺳﻬﻢ ﻟـﻪ ﻭﺳﻬﻤﺎﻥ ﻟﻔﺮﺳِﻪ ،ﻭﻳﺸﺎﺭﻙ ﺍﳉﻴﺶ ﺳﺮﺍﻳﺎﻩ ﻓﻴﻤـﺎ ﻏﻨﻤـﺖ،
ﻭﻳﺸﺎﺭﻛـﻮﻧﻪ ﻓﻴﻤــﺎ ﻏﹶﻨِﻢ ،ﻭﺍﻟﻐﺎﻝﱡ ﻣﻦ ﺍﻟﻐﻨﻴﻤـﺔ ﻳﺤــﺮﻕ ﺭﺣﻠﹸـﻪ
ـــــــــــــــــــــــــــــــــــ
ﺾ ﺍﻟﻐﺎﳕﲔ ﻟﺰﻳﺎﺩ ِﺓ ﻣﻨﻔﻌﺘِـﻪ ﻋﻠـﻰ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﻟﻺﻣﺎﻡ ﺗﻔﻀﻴ ﹸﻞ ﺑﻌ ِ
ﺍﻟﺼﺤﻴﺢ.
ﺾ ﺍﻟﻐـﺎﳕﲔ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ :ﻣﻦ ﺃﺧﺬ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﻟـﻪ ،ﺃﻭ ﻓﻀﻞ ﺑﻌـ
ﺠ ﺰ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﳚﻮﺯ ﰲ ﺍﻷﺧﺮﻯ ﺃﻫـ.
ﻋﻠﻰ ﺑﻌﺾ ﱂ ﻳ
ﻭﻗﻴﻞ :ﳚﻮﺯ ﳌﺼﻠﺤﺔ ،ﻭﺇﻻ ﻓﻼ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫـﻮ ﺍﻟﺼـﻮﺍﺏ ،ﻭﻗـﺎﻝ ﰲ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﻭﲢﺮﻳﻖ ﺭﺣﻞ ﺍﹾﻟﻐﺎ ﱢﻝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺰﻳﺮ ﻻ ﺍﳊﺪ ﺍﻟﻮﺍﺟﺐ ﻓﻴﺠﺘﻬﺪ ﺍﻹﻣﺎﻡ ﻓﻴـﻪ
ﲝﺴﺐ ﺍﳌﺼﻠﺤﺔ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺣ ﻖ ﻟﻠﺮﺍﻓﻀ ِﺔ ﰲ ﺍﻟﻔﹶﻲﺀ ،ﻭﻟﻴﺲ ﻟﻮﻻ ِﺓ ﺍﻷﻣﻮﺭ ﺃﻥ ﻳﺴـﺘﺄﺛﺮﻭﺍ
ﻉ ﻳﺼﺮﻓﻮﻧﻪ ﻓﻴﻤﺎ ﻻ ﺣﺎﺟ ﹶﺔ ﺇﻟﻴﻪ ،ﻭﻳﻘﺪﻡ ﻟﻠﻤﺤﺘﺎﺝ ﻋﻠﻰ ﻏﲑﻩ ﰲ
ﻕ ﺍﳊﺎﺟ ِﺔ ﻛﺎﻹﻗﻄﺎ ِ
ﻣﻨﻪ ﻓﻮ
ﺍﻷﺻﺢ ﻋﻦ ﺃﲪﺪ.
١٤٩ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ
ﻒ ﻭﻣﺎ ﻓﻴﻪ ﺭﻭﺡ ،ﻭﺇﺫﺍ ﹶﻏﻨِﻤـﻮﺍ ﺃﺭﺿـﹰﺎ ﻓﺘﺤﻮﻫـﺎ ﺡ ﻭﺍﳌﺼﺤ ﻛﻠﱡﻪ ،ﺇﻻ ﺍﻟﺴﻼ
ﺏ ﻋﻠﻴﻬﺎ ﺧﺮﺍﺟﹰﺎ
ﺴﻤِﻬﺎ ﻭﻭ ﹾﻗﻔِﻬﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﻳﻀﺮ ﺑﺎﻟﺴﻴﻒ ﺧﻴﺮ ﺍﻹﻣﺎ ﻡ ﺑﲔ ﹶﻗ
ﺝ ﻭﺍﳉﺰﻳ ِﺔ ﺇﱃ ﺍﺟﺘﻬﺎ ِﺩ ﺍﻹﻣـﺎﻡ،
ﻣﺴﺘﻤﺮﹰﺍ ﻳﺆﺧ ﹸﺬ ﳑﻦ ﻫﻲ ﺑﻴﺪِﻩ ،ﻭﺍ ﹶﳌﺮﺟ ﻊ ﰲ ﺍﳋﹶﺮﺍ ِ
ﻭﻣﻦ ﻋﺠﺰ ﻋﻦ ﻋﻤﺎﺭ ِﺓ ﹶﺃﺭﺿﻪ ﹸﺃﺟﱪ ﻋﻠﻰ ﺇﺟﺎﺭﺎ ،ﺃﻭ ﺭﻓ ِﻊ ﻳﺪﻩ ﻋﻨﻬﺎ ،ﻭﳚﺮﻱ ﻓﻴﻬﺎ
ﺝ ﻭﻋﺸﺮ ﻭﻣﺎ ﺗﺮﻛﻮﻩ ﻓﺰﻋـﺎﹰ، ﺍﳌﲑﺍﺙ ،ﻭﻣﺎ ﺃﹸ ِﺧ ﹶﺬ ﻣﻦ ﻣﺎ ِﻝ ﻣﺸﺮ ٍﻙ ﻛﺠﺰﻳ ٍﺔ ﻭﺧﺮﺍ ٍ
ﻭﲬﺲ ﲬﺲ ﺍﻟﻐﻨﻴﻤﺔ ﻓﻔﻲﺀٌ ،ﻳﺼﺮﻑ ﰲ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٥٠
ﺑـﺎﺏ ﻋـﻘﹾﺪ ﺍﻟـ ﱢﺬﻣﺔ ﻭﺃﺣـﻜﺎﻣﻬﺎ
ﻻ ﻳﻌﻘﺪ ﻟﻐﲑ ﺍﻮﺱ ﻭﺃﻫ ِﻞ ﺍﻟﻜﺘﺎﺑﻴﻦ ﻭﻣﻦ ﺗﺒِﻌﻬﻢ ،ﻭﻻ ﻳﻌﻘﺪﻫﺎ ﺇﻻ ﺍﻹﻣﺎ ﻡ ﺃﻭ
ﲑ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ،ﻭﻣـﻦ ﻧﺎﺋﺒﻪ ،ﻭﻻ ِﺟﺰﻳ ﹶﺔ ﻋﻠﻰ ﺻﱯٍ ،ﻭﻻ ﺍﻣﺮﺃﺓٍ ،ﻭﻻ ﻋﺒﺪٍ ،ﻭﻻ ﻓﻘ ٍ
ﺐ ﻋﻠـﻴﻬﻢ ﻟـﺰﻡ ﳊﻮﻝ ،ﻭﻣﱴ ﺑﺬﻟﻮﺍ ﺍﻟﻮﺍﺟ ﺕ ﻣﻨﻪ ﰲ ﺁﺧﺮ ﺍ ﹶ
ﻼ ﳍﺎ ﺃﹸﺧﺬ
ﺻﺎﺭ ﺃﻫ ﹰ
ﺠ ﺮ ﺃﻳﺪﻳﻬﻢ.
ﻗﺒﻮﻟﹸﻪ ،ﻭﺣﺮﻡ ﻗﺘﺎﻟﹸﻬﻢ ،ﻭﳝﺘﻬﻨﻮﻥ ﻋﻨﺪ ﹶﺃ ﺧﺬِﻫﺎ ،ﻭﻳﻄﺎﻝ ﻭﻗﻮﻓﹸﻬﻢ ،ﻭﺗ
ﻓـﺼــــــﻞ
ﺲ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻌﺮﺽِ ،ﻭﺇﻗﺎﻣـ ِﺔ ﻭﻳﻠﹾﺰﻡ ﺍﻹﻣﺎ ﻡ ﺃﺧ ﹸﺬﻫﻢ ﲝﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻨﻔ ِ
ﺍﳊﺪﻭ ِﺩ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﻳﻌﺘﻘﺪﻭﻥ ﺗﺤﺮ ﳝﻪ ﺩﻭﻥ ﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ ِﺣﻠﱠﻪ ،ﻭﻳﻠﺰﻣﻬﻢ ﺍﻟﺘﻤﻴـ ﺰ
ﺝ ِﺑِﺈﻛﹶﺎﻑٍ ،ﻭﻻ ﳚﻮ ﺯ ﺗﺼﺪﻳﺮﻫﻢ ﲑ ﺳﺮٍ
ﺏ ﻏﲑ ﺧﻴ ٍﻞ ﺑﻐ ِﻋﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﳍﻢ ﺭﻛﻮ
ﺙﰲ ﺍﺎﻟﺲ ،ﻭﻻ ﺍﻟﻘﻴﺎ ﻡ ﳍﻢ ،ﻭﻻ ﺑﺪﺍﺀﺗﻬﻢ ﺑﺎﻟﺴﻼﻡ ،ﻭﻳﻤﻨﻌﻮﻥ ﻣـﻦ ﺇﺣـﺪﺍ ِ
ﺲ ﻭﺑﻴ ٍﻊ ﻭﺑﻨﺎ ِﺀ ﻣﺎ ﺍﻧﻬﺪﻡ ﻣﻨﻬﺎ ﻭﻟﻮ ﹸﻇﻠﹾﻤﺎﹰ ،ﻭﻣﻦ ﺗ ﻌ ِﻠﻴ ِﺔ ﺑﻨﻴﺎ ٍﻥ ﻋﻠﻰ ﻣﺴﻠﻢ ،ﻻ
ﻛﻨﺎﺋ
ﺱ ﻭ ﺟ ﻬ ٍﺮ ﺑﻜﺘﺎﺑِﻬﻢ ،ﻭﺇﻥ ﺗ ﻬ ﻮ ﺩ
ﻣﺴﺎﻭﺍﺗﻪ ﻟـﻪ ،ﻭﻣﻦ ﺇﻇﻬﺎﺭ ﺧ ﻤ ٍﺮ ﻭ ِﺧﻨﺰﻳ ٍﺮ ﻭﻧﺎﻗﻮ ٍ
ﻧﺼﺮﺍﱐﹲ ﺃﻭ ﻋﻜﺴﻪ ﱂ ﻳ ﹶﻘﺮ ،ﻭﱂ ﻳﻘﹾﺒ ﹾﻞ ﻣﻨﻪ ﺇﻻ ﺍﻹﺳﻼ ﻡ ﺃﻭ ﺩﻳﻨﻪ.
ﻓﺼــــﻞ
ﻭﺇﻥ ﺃﹶﰉ ﺍﻟﺬﻣ ﻲ ﺑ ﹾﺬ ﹶﻝ ﺍﳉﺰﻳ ِﺔ ﺃﻭ ﺍﻟﺘﺰﺍ ﻡ ﺃﺣﻜﺎ ِﻡ ﺍﻹﺳﻼﻡِ ،ﺃﻭ ﺗﻌـﺪﻯ ﻋﻠـﻰ
ﷲ
ﻣﺴﻠ ٍﻢ ﺑﻘﺘ ٍﻞ ﺃﻭ ﺯﻧﺎ ،ﺃﻭ ﻗﻄ ِﻊ ﻃﺮﻳﻖٍ ،ﺃﻭ ﲡﺴﺲٍ ،ﺃﻭ ﺇﻳﻮﺍﺀ ﺟﺎﺳﻮﺱٍ ،ﺃﻭ ﹶﺫ ﹶﻛ ﺮ ﺍ َ
ﺾ ﻋﻬﺪﻩ ﺩﻭﻥ ﻧﺴﺎﺋِﻪ ﻭﺃﻭﻻﺩِﻩ ،ﻭ ﺣ ﱠﻞ ﺩﻣﻪ ﻭﻣﺎﻟﹸﻪ.
ﺃﻭ ﺭﺳﻮﻟﹶﻪ ﺃﻭ ﻛﺘﺎﺑﻪ ﺑﺴﻮ ٍﺀ ﺍﻧﺘﻘ
١٥١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﻛـﺘﺎﺏ ﺍﻟـﺒﻴـﻊ *
ﻭﻫﻮ ﻣﺒﺎﺩﻟ ﹸﺔ ﻣﺎ ٍﻝ ﻭﻟﻮ ﰲ ﺍﻟﺬﻣﺔ ،ﺃﻭ ﻣﻨﻔﻌﺔ ﻣﺒﺎﺣﺔ ﻛﻤﻤ ﺮ ﺩﺍ ٍﺭ ﲟﺜﻞ ﺃﺣـﺪﳘﺎ
ﺽ.ﻋﻠﻰ ﺍﻟﺘ ﹾﺄﺑﻴﺪ ،ﻏﲑ ﺭﺑﹰﺎ ﻭﻗﺮ ٍ
ﺴﻪِ ،ﻓﺈﻥ ﺍﺷﺘﻐﻼ ﺏ ﻭﻗﺒﻮ ٍﻝ ﺑﻌﺪﻩ ،ﻭﻗﺒﻠﹶﻪ ﻭﻣﺘﺮﺍﺧﻴﹰﺎ ﻋﻨﻪ ﰲ ﳎﻠ ِ ﻭﻳﻨﻌﻘ ﺪ ﺑﺈﳚﺎ ٍ
ﲟﺎ ﻳﻘﹾﻄﻌﻪ ﺑﻄﹶﻞ ،ﻭﻫﻲ ﺍﻟﺼﻴﻐ ﹸﺔ ﺍﻟﻘﻮﻟﻴﺔﹸ ،ﻭﲟﻌﺎﻃﺎ ٍﺓ ﻭﻫﻲ ﺍﻟﻔﻌﻠﻴﺔ.
ﺢ ﻣﻦ ﻣﻜﺮ ٍﻩ ﺑﻼ ﺣ ﻖ.
ﻭﻳﺸﺘﺮﻁ ﺍﻟﺘﺮﺍﺿﻲ ﻣﻨﻬﻤﺎ ،ﻓﻼ ﻳﺼ
ﱯ ﻭﺳﻔﻴ ٍﻪ ﺑﻐـﲑ ﻑﺻ ٍ ﺢ ﺗﺼﺮ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻗ ﺪ ﺟﺎﺋ ﺰ ﺍﻟﺘﺼﺮﻑِ ،ﻓﻼ ﻳﺼ
ﺇ ﹾﺫ ِﻥ ﻭِﻟ ﻲ.
ﲑ ﺣﺎﺟﺔٍ ،ﻛﺎﻟﺒﻐ ِﻞ ﻭﺍﳊﻤﺎ ِﺭ ﻭﺩﻭ ِﺩ ﺍﻟﻘ ﺰ ﲔ ﻣﺒﺎﺣ ﹶﺔ ﺍﻟﻨﻔ ِﻊ ﻣﻦ ﻏ ِ
ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌ
ﻉ ﺍﻟﺒـﻬﺎﺋ ِﻢ ﺍﻟـﱵ ﺗﺼـﻠﹸﺢ ﻟﻠﺼـﻴﺪ ،ﺇﻻ ﺍﻟﻜﻠـﺐ، ﻭِﺑ ﺰﺭِﻩ ،ﻭﺍﻟﻔﻴ ِﻞ ﻭﺳـﺒﺎ ِ
) ( ) (
ﺲ*، ﺠ ﲔ ﺍﻟﻨ ِ
ﺴ ﺮﺟِـــ ﺕ * ،ﻭﺍﳌﺼﺤــﻒ ،ﻭﺍﳌﻴﺘــﺔ ،ﻭﺍﻟ ﻭﺍﳊﺸﺮﺍ ِ
ـــــــــــــــــــــــــــــــــــ
ﺥ ﻣـﻦ ﺐ ﺃﻭ ﻣﺘﺮﺍ ٍ
ﺱ ﺑﻴﻌﹰﺎ ﺃﻭ ﻫﺒ ﹰﺔ ﻣﻦ ﻣﺘﻌﺎﻗ ٍ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻛﻞﱡ ﻣﺎ ﻋﺪﻩ ﺍﻟﻨﺎ
ﻗﻮ ٍﻝ ﺃﻭ ﻓﻌ ٍﻞ ﺍﻧﻌﻘﺪ ﺑﻪ ﺍﻟﺒﻴ ﻊ ﻭﺍﳍﺒ ﹸﺔ ﺃﻫـ.
ﺏ ﺍﻟﺒﻴ ِﻊ ﻳﻘﻮﻝ ﰲ ﻛﻼﻣﻪ :ﻋﻠﻴﻪ ﺣ ﹾﻜ ﻢ ﺉ ﻋﻠﻴﻪ ﻛﺘﺎ ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺳﻌ ﺪ ﺑ ﻦ ﻋِﺘﻴ ٍﻖ ﺇﺫﺍ ﻗﹸﺮ
ﺍﳊﺎﻛ ِﻢ ﻳﺮﻓ ﻊ ﺍﳋِﻼﻑ.
* ﺗﻨﺒﻴﻪ :ﻗﻮﻟـﻪ) :ﻭﺍﳊﺸﺮﺍﺕ( ﻋﺒﺎﺭﺓ ﺍﳌﺆﻟﻒ) :ﻭﺍﳊﺸﺮﺍﺕ ﻭﺍﳌﺼﺤﻒ ﻭﺍﳌﻴﺘـﺔ(،
ﻓﻠﻮ ﻋﺒﺮ ﺑﻐﲑﻫﺎ ﻛﺎﻥ ﺃﻭﱃ ،ﻭﻋﺒﺎﺭﺓ ﺍﳌﻮﻓﻖ ﻭﰲ ﺟﻮﺍﺯ ﺑﻴ ِﻊ ﺍﳌﺼﺤﻒ ﻭﻛﺮﺍﻫـ ِﺔ ﺷـﺮﺍﺋِﻪ
ﺕ ﻭﺍ ﹶﳌﻴﺘﺔ.
ﻭﺇﺑﺪﺍﻟِﻪ ﺭﻭﺍﻳﺘﺎﻥ ،ﻭﻻ ﳚﻮﺯ ﺑﻴ ﻊ ﺍﳊﺸﺮﺍ ِ
ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺷﺮﺍ َﺀ ﺍ ﹸﳌﺼﺤﻒ ﺟﺎﺋﺰ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺑﻴﻌﻪ ،ﻓﻜﺮﻫﻪ
ﺃﲪ ﺪ ﻭﺣﺪﻩ ،ﻭﺃﺑﺎﺣﻪ ﺍﻵﺧﺮﻭﻥ ﻣﻦ ﻏﲑ ﻛﺮﺍﻫﺔ.
ﺴ ﺮﺟِﲔ ﺍﻟﻨﺠﺲ( ،ﻫــﺬﺍ ﺍﳌﺬﻫــﺐ ،ﻭﺑـﻪ ﻗــﺎﻝ ﻣﺎﻟـﻚ * ﻗﻮﻟـﻪ) :ﺍﻟ
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﳚﻮﺯ ،ﻷﻥ ﺍﻷﻣﺼﺎ ﺭ ﻳﺘﺒﺎﻳﻌﻮﻧﻪ ﻟﺰﺭﻭﻋﻬﻢ ﻣﻦ ﻏﲑ ﻧﻜِﲑ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٥٢
) (
ﺡ ﺎ ﰲ ﻏﲑ ﻣﺴﺠﺪ. ﻭﺍﻷﺩﻫﺎﻥ ﺍﻟﻨﺠﺴﺔ ﻭﺍﳌﺘﻨﺠﺴﺔ * ،ﻭﳚﻮﺯ ﺍﻻﺳﺘﺼﺒﺎ
ﻚ ﻏﲑِﻩ ،ﺃﻭ ﺍﺷـﺘﺮﻯ ﻚ ﺃﻭ ﻣﻦ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻪ ،ﻓﺈﻥ ﺑﺎﻉ ِﻣ ﹾﻠ
ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻣﺎﻟ ٍ
) (
ﺢ * ،ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﻟـﻪ ﰲ ِﺫﻣﺘﻪ ﺑﻼ ﺇﺫﻧﻪ، ﲔ ﻣــﺎﻟِﻪ ﺑــﻼ ﺇﺫﻧﻪ ﱂ ﻳﺼ ﺑﻌ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺍﻷﺩﻫﺎﻥ ﺍﻟﻨﺠﺴﺔ ﻭﺍﳌﺘﻨﺠﺴﺔ( .ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ ﻋﻠﻰ ﻗﻮﻟـﻪ :
ﷲ ﻭﺭﺳﻮﻟﹶﻪ ﺣﺮﻣﺎ ﺑﻴ ﻊ ﺍﳋﻤ ِﺮ ﻭﺍﳌﹶﻴﺘ ِﺔ ﻭﺍﳋﱰﻳ ِﺮ ﻭﺍﻷﺻﻨﺎ ِﻡ() ،(١ﻓﻘﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ
)ﺇ ﱠﻥ ﺍ َ
ﺼِﺒﺢ ـﺎ ﺍﻟﻨـﺎﺱ؟
ﺴﺘ
ﺃﺭﺃﻳﺖ ﺷﺤﻮﻡ ﺍﳌﻴﺘﺔ .ﻓﺈﻬﻧﺎ ﻳ ﹾﻄﻠﹶﻰ ﺎ ﺍﻟﺴﻔ ﻦ ﻭﻳ ﺪ ﻫﻦ ﺎ ﺍﳉﻠﻮ ﺩ ﻭﻳ
ﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﺸﺎﻓﻌﻲ ﻭﻣـﻦ ﺍﺗﺒﻌـﻪ،
ﻓﻘﺎﻝ" :ﻻ ﻫﻮ ﺣﺮﺍﻡ" ،ﺃﻱ ﺍﻟﺒﻴﻊ ،ﻫﻜﺬﺍ ﻓﺴﺮﻩ ﺑﻌ
ﻭﻣﻨﻬﻢ ﻣﻦ ﺣﻤﻞ ﻗﻮﻟﹶﻪ) :ﻫﻮ ﺣﺮﺍﻡ( ﻋﻠﻰ ﺍﻻﻧﺘﻔﺎﻉ ،ﻓﻘﺎﻝ :ﻳﺤﺮﻡ ﺍﻻﻧﺘﻔﺎ
ﻉ ﺎ،ﻭﻫﻮ ﻗﻮﻝ
ﻼ ﻋﻨﺪﻫﻢ ﺇﻻ ﻣﺎ ﺧﺺ ﺑﺎﻟـﺪﻟﻴﻞ ،ﻭﻫـﻮ ﺍﳉﻠـ ﺪ
ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻼ ﻳﻨﺘﻔﻊ ﻣﻦ ﺍﳌﻴﺘﺔ ﺃﺻ ﹰ
ﺲ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻄﺎﻫﺮﺓ ،ﻓﺎﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺍﳉـﻮﺍﺯ ،ﻭﻗـﺎﻝ
ﺠ
ﺍﳌﺪﺑﻮﻍﹸ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳﺘﻨ
ﰊ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﻧﺘﻔﺎﻉ
ﺃﲪ ﺪ ﻭﺍﺑﻦ ﺍﳌﺎ ِﺟﺸﻮﻥ :ﻻ ﻳﻨﺘﻔﻊ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﻭﺍﺳﺘﺪ ﱠﻝ ﺍﳋﻄﺎ
ﺑﺈﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻟﻪ ﺩﺍﺑ ﹲﺔ ﺳﺎﻍ ﻟﻪ ﺇﻃﻌﺎﻣﻬﺎ ﻟﻜﻼﺏ ﺍﻟﺼﻴﺪ ،ﻓﻜﺬﻟﻚ ﻳﺴـﻮﻍ
ﺩ ﻫﻦ ﺍﻟﺴﻔﻴﻨ ِﺔ ﺑﺸﺤ ِﻢ ﺍﳌﻴﺘﺔِ ،ﻭﻻ ﻓﺮﻕ ﺃﻫـ.
ﺢ( ،ﻭﻋﻨـﻪ
ﻚ ﻏﲑﻩ ﺃﻭ ﺍﺷﺘﺮﻯ ﺑ ﻌ ﻴ ِﻦ ﻣﺎﻟ ِﻪ ﺑﻼ ِﺇﺫﹾﻧﻪ ﱂ ﻳﺼ
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺑﺎﻉ ِﻣ ﹾﻠ
ﻒ ﻋﻠﻰ ﺇﺟﺎﺯ ِﺓ ﺍﳌﺎﻟﻚ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﺳﺤﻖ ،ﻭﻗﺎﻝ ﺑﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﺍﻟﺒﻴﻊ، ﻳﺼﺢ ،ﻭﻳﻘ
ﳉ ﻌ ِﺪ ﺃﻥ ﺍﻟـﻨﱯ ﺃﻋﻄـﺎﻩ ﻓﺄﻣﺎ ﺍﻟﺸﺮﺍ ُﺀ ﻓﻴﻘ ﻊ ﻟﻠﻤﺸﺘﺮﻱ ﺑﻜﻞ ﺣﺎﻝ ،ﳊﺪﻳﺚ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ِﻦ ﺍ ﹶ
ﻉ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺪﻳﻨﺎﺭ .ﺍﳊﺪﻳﺚ).(٢ ﻱ ﻟﻪ ﺷﺎ ﹰﺓ ﻓﺎﺷﺘﺮﻯ ﺷﺎﺗﻴﻦ ،ﻓﺒﺎ
ﺩﻳﻨﺎﺭﹰﺍ ﻟﻴﺸﺘﺮ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ ﺑﻴﻊ ﺍﳌﻴﺘﺔ ﻭﺍﻷﺻﻨﺎﻡ ﺑﺮﻗﻢ ) ،(٢٢٣٦ﻭﻣﺴﻠﻢ ﰲ ﺍﳌﺴﺎﻗﺎﺓ ،ﺑﺎﺏ ﲢﺮﱘ
ﺑﻴﻊ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ ،ﺑﺮﻗﻢ ) ،(١٥٨١ﻭﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ :ﺑﺎﺏ ﺍﻷﻣﲔ ﻳﺘﺠﺮ ﻓﻴﻪ ﻓﲑﺑﺢ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﺪﻗﺎﺕ ،ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ،٨٠٣/٢
ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ ،...ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ .٢٥٢/٤
١٥٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺢ ﻟـﻪ ﺑﺎﻹﺟــﺎﺯﺓ ،ﻭﻟـــﺰﻡ ﺍﳌﹸﺸـﺘﺮﻱ ﺴﻤﻪ ﰲ ﺍﻟ ﻌﻘﹾــﺪ ﺻ
ﻭﻟـﻢ ﻳ
) (
ﲑ ﺍﳌﺴـﺎﻛﻦ ﳑـﺎ ﻓﹸـﺘِﺢ ﻋﻨـﻮ ﹰﺓ * ، ﻉﻏ ﺑـﻌﺪﻣﻬﺎ ﻣِـﻠﹾﻜـﺎﹰ ،ﻭﻻ ﻳﺒــﺎ
ﻛــﺄﺭﺽ ﺍﻟﺸــﺎ ِﻡ ﻭﻣﺼــ ﺮ ﻭﺍﻟﻌــﺮﺍﻕ ،ﺑـﻞ ﺗ ﺆﺟﺮ ،ﻭﻻ ﻳﺼﺢ ﺑﻴ ﻊ
) (
ﻸ ﻭ ﺷ ﻮ ٍﻙ * ،ﻭﻳ ﻤ ِﻠﻜﹸﻪ ﺁﺧﺬﹸﻩ.
ﺖ ﰲ ﺃﺭﺿﻪ ﻣﻦ ﹶﻛ ٍ
ﻧ ﹾﻘ ِﻊ ﺍﻟﺒﺌﺮ ،ﻭﻻ ﻣﺎ ﻳﻨﺒ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ )ﻭﻻ ﻳﺒﺎﻉ ﻏﲑ ﺍﳌﺴﺎﻛﲔ ﳑﺎ ﻓﺘﺢ ﻋﻨﻮﺓ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ،ﻭﻳﺼﺢ ﺑﻴﻊ
ﻣﺎ ﻓﺘﺢ ﻋﻨﻮﺓ ﻭﱂ ﻳﻘﺴﻢ ﻣﻦ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﻟﻌﺮﺍﻕ ،ﻭﻳﻜـﻮﻥ ﰲ ﻳـﺪ ﻣﺸـﺘﺮﻳﻪ
ﲞﺮﺍﺟﻪ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﺃﺣﺪ ﻗﻮﱄ ﺍﻟﺸﺎﻓﻌﻲ.
ﻸ ﻭﺷـﻮﻙ(.
ﺢ ﺑﻴ ﻊ ﻧ ﹾﻘ ِﻊ ﺍﻟﺒﺌﺮ ،ﻭﻻ ﻣﺎ ﻳ ﻨﺒﺖ ﰲ ﺃﺭﺿﻪ ﻣﻦ ﹶﻛ ٍ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺼ
ﺽ ﻗﺒﻞ ﺣِﻴﺎﺯﺗِﻪ ﻭﻓﺎﻗﹰﺎ
ﻚ ﺍﻷﺭ ِ
ﻸ ﻭ ﻣﻌﺪ ٍﻥ ﺟﺎ ٍﺭ ِﲟ ﹾﻠ ِ
ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻻ ﻳ ﻤﹶﻠﻚ ﻣﺎ ُﺀ ِﻋ ﺪ ﻭ ﹶﻛ ٍ
ﺽ ﻣﺒﺎﺣ ٍﺔ ﺇﲨﺎﻋﺎﹰ ،ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺑﻴ ٍﻊ ﺑﻞ ﺍﳌﺸﺘﺮﻱ ﺃﺣـ ﻖ
ﻷﰊ ﺣﻨﻴﻔﺔ ،ﻓﻼ ﳚﻮﺯ ﺑﻴﻌﻪ ﻛﺄﺭ ٍ
ﺑﻪ ،ﻭﻋﻨﻪ ﻳ ﻤِﻠﻜﹸﻪ ﻭﳚﻮﺯ؛ ﻷﻧﻪ ﻣﺘﻮﻟﱢﺪ ﻣﻦ ﺃﺭﺿﻪ ﻛﺎﻟﻨﺘﺎﺝ ،ﻭﻓﺎﻗﹰﺎ ﻟﻠﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﰲ ﺃﺭ ٍ
ﺽ
ﺽ ﺑﻮ ٍﺭ.
ﻋﺎﺩ ﹸﺓ ﺭﺑﻬﺎ ﻳﻨﺘﻔﻊ ﺎ ﺇﻻ ﺃﺭ
ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳ ﹾﻔﻀﻞﹸ ﻣﻦ ﺣﺎﺟ ِﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻬﺎِﺋﻤِﻪ ﻭ ﺯ ﺭﻋِﻪ ﻣﻦ ﺍﳌﺎﺀ
ﰲ ﺑﺌ ٍﺮ ﺃﻭ ﻬﻧﺮٍ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﰲ ﺍﻟﺒﺮﻳ ِﺔ ﻓﻤﺎِﻟﻜﹸﻬﺎ ﺃﺣ ﻖ ﲟﻘﺪﺍﺭ ﺣﺎﺟﺘـﻪ ﻣﻨـﻬﺎ،
ﻀ ﹶﻞ ﻋﻦ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺣﺎِﺋﻄِﻪ ﻓﻼ ﻳﻠﹾـﺰﻡ ﺍﻟﻔﺎﺿِـ ﹸﻞ ﺇﻻ ﺃﻥ
ﻭﳚﺐ ﻋﻠﻴﻪ ﺑﺬ ﹸﻝ ﻣﺎ ﹶﻓ
ﺿ ِﻞ ﻟﻪ
ﺐ ﻋﻠﻴﻪ ﺑﺬ ﹸﻝ ﺍﻟﻔﺎ ِ
ﲔ ﻓﻐﺎﺭﺕ؛ ﻓﺈﻧﻪ ﳚ
ﻉ ﻋﻠﻰ ﺑﺌ ٍﺮ ﻓﺎﻬﻧﺪﻣﺖ ،ﺃﻭ ﻋ ٍ
ﻳﻜﻮ ﹶﻥ ﺟﺎﺭﻩ ﺯ ﺭ
ﺇﱃ ﺃﻥ ﻳﺼﻠﺢ ﺟﺎﺭﻩ ﺍ .ﻫـ.
ﺐ ﺍﳌﺎ ِﺀ ﺃﺣ ﻖ ﺑﺎﳌﺎﺀ)(١ﺣﱴ ﻳﺮﻭﻱ( ،ﻟﻘﻮﻝ=
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ) :ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ :ﺃﻥ ﺻﺎﺣ
) (١ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﺮﺏ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .١٤٤/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٥٤
) (
ﲑﰲ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﻭﺭﹰﺍ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻓﻼ ﻳﺼﺢ ﺑﻴ ﻊ ﺁﺑﻖ ﻭﺷﺎﺭ ٍﺩ * ﻭﻃ ٍ
ﺏ ﻣﻦ ﻏﲑ ﻏﺎﺻِﺒﻪِ ،ﺃﻭ ﻗﺎﺩ ٍﺭ ﻋﻠﻰ ﹶﺃﺧـ ِﺬ ِﻩ .ﻭﺃﻥ
ﻚ ﰲ ﻣﺎ ٍﺀ ﻭﻻ ﻣﻐﺼﻮ ٍ ﻫﻮﺍﺀ ﻭﲰ ٍ
) (
ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺑﺮﺅﻳ ٍﺔ ﺃﻭ ﺻﻔﺔٍ ،ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﻣﺎ ﱂ ﻳ ﺮﻩ ، * ﺃﻭ ﺭﺁﻩ ﻭﺟﻬﻠﹶـﻪ ،ﺃﻭ
ـــــــــــــــــــــــــــــــــــ
ﻀﻞﹸ ﺍﳌﺎ ِﺀ() ، (١ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻀﻞ ﻣـﺎ ﺯﺍﺩ ﻋـﻦ =ﺍﻟﻨﱯ ) :ﻻ ﻳﻤﻨ ﻊ ﹶﻓ
ﺍﳊﺎﺟﺔ ،ﻭﺍﳌﺮﺍﺩ ﺣـﺎﺟ ﹸﺔ ﻧ ﹾﻔﺴِﻪ ﻭﻋﻴﺎﻟِﻪ ﻭﺯﺭﻋِﻪ ﻭﻣﺎﺷﻴﺘِﻪ ،ﺇﱃ ﺃﻥ ﻗـﺎﻝ :ﻭﻓﻴﻪ ﺃﻥ ﻣﺤـ ﱠﻞ
ﲔ
ﺍﻟﻨﻬ ِﻲ ﻣﺎ ﺇﻥ ﱂ ﳚــ ِﺪ ﺍﳌﺄﻣﻮ ﺭ ﺑﺎﻟﺒﺬﻝ ﻟـــﻪ ﻣــﺎﺀ ﻏـﲑﻩ ،ﻭﺍﳌـﺮﺍ ﺩ ﲤﻜـ
ﺏ ﺍﳌﺎﺷﻴ ِﺔ ﻣـﻦ ﺍﳌﺎﺀ ،ﻭﱂ ﻳﻘ ﹾﻞ ﺃﺣ ﺪ ﺇﻧﻪ ﳚﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳌﺎﺀ ﻣﺒﺎﺷﺮ ﹸﺓ ﺳـﻘﻲ ﺃﺻﺤﺎ ِ
ﻚ ﺃﻫـ .ﻣﻠﺨﺼﹰﺎ. ﻣﺎﺷﻴﺔ ﻏﲑﻩ ﻣﻊ ﻗﹸﺪﺭﺓ ﻣﺎﻟ ٍ
ﻸ ﻭﺷﻮﻙ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﺑﻴ ﻊ ﻗﻮﻟـﻪ) :ﻭﻻ ﻣﺎ ﻳ ﻨﺒﺖ ﰲ ﺃﺭﺿِﻪ ﻣﻦ ﹶﻛ ٍ
ﻸ ﻭﳓ ِﻮ ِﻩ ﺍﳌﻮﺟﻮﺩ ﰲ ﺃﺭﺿِﻪ ﺇﺫﺍ ﹶﻗﺼﺪ ﺍﺳﺘﻨﺒﺎﺗﻪ.
ﺍﻟﻜ ِ
ﺢ ﺑﻴ ﻊ ﺁﺑ ٍﻖ ﻭﺷﺎﺭ ٍﺩ( .ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ :ﺃﺟﺎﺯﻩ ﻗﻮ ﻡ ﺑﺈﻃﻼ ٍ
ﻕ ﻭ ﻣﻨﻌﻪ * ﻗﻮﻟـﻪ) :ﻓﻼ ﻳﺼ
ﻗﻮ ﻡ ﺑﺈﻃــﻼﻕٍ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮ ﻡ ﺍﻟﺼﻔ ِﺔ ﻣﻌﻠﻮ ﻡ ﺍﻟﻮﺿـ ِﻊ ﻋﻨـﺪ ﺍﻟﺒـﺎﺋ ِﻊ
ﻭﺍﳌﹸﺸﺘﺮﻱ ﺟﺎﺯ ﺃﻫـ.
ﺠ ِﺰ ﻋﻦ ﺗﺴﻠﻴ ِﻢ ﺍﳌﺒﻴ ِﻊ ﻓﻴﻔﺴـ ﺪ
ﻭﻓــﺮﻕ ﰲ ﺍﳌﻐﲏ ﺑﲔ ﻣﻦ ﻳ ﻌﹶﻠﻢ ﺃﻥ ﺍﻟﺒﻴ ﻊ ﻳ ﹾﻔﺴﺪ ﺑﺎﻟ ﻌ
ﺍﻟﺒﻴﻊ ﰲ ﺣ ﱢﻘ ِﻪ ﻷﻧﻪ ﻣﺘﻼ ِﻋﺐ ،ﻭﺑﲔ ﻣﻦ ﻻ ﻳ ﻌﹶﻠﻢ ﺫﻟﻚ ﻓﻴﺼ ﺢ ﻷﻧﻪ ﱂ ﻳﻘﺪﻡ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﻘﺪﻩ
ﺑﺎﻃﻼ.
* ﻗﻮﻟــﻪ) :ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﻣﺎ ﱂ ﻳ ﺮﻩ (ﺇﱃ ﺁﺧﺮﻩ .ﻗــﺎﻝ ﰲ ﺍ ﹸﳌﻘﹾﻨـﻊ :ﻭﻋﻨـــﻪ
ﻳﺼ ﺢ ﻭﻟﻠﻤــﺸﺘﺮﻱ ﺧِﻴﺎﺭ ﺍﻟﺮﺅﻳــﺔ.
ﺐ ﺃﲪﺪ ،ﻭﺇﻥ
ﻗــﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺒﻴ ﻊ ﺑﺎﻟﺼﻔ ِﺔ ﺍﻟﺴﻠﻴﻤ ِﺔ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﻣﺬﻫ
ﻁ ﻛﻮﻧﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺎ ِﺓ ﺃﻭ ﺍﻟﺒﻘﺮ ِﺓ ﺻ ﺢ.
ﺑﺎﻋﻪ ﻟﺒﻨﹰﺎ ﻣﻮﺻﻮﻓﹰﺎ ﺑﺎﻟﺬﻣﺔ ،ﻭﺍ ﺷﺘ ﺮ ﹶ
) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺑﻴﻊ ﻓﻀﻞ ﺍﳌﺎﺀ ،ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﻴﻮﻉ ،ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ .٢٧٢/٥
ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ :ﺑﺎﺏ ﰲ ﺑﻴﻊ ﻓﻀﻞ ﺍﳌﺎﺀ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ .٢٤٩/٢
١٥٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻉ ﺣﻤـﻞﹲ ﰲ ﺑ ﹾﻄ ٍﻦ ﻭﻟ
ﱭ ﻭﺻﻒ ﻟـﻪ ﲟﺎ ﻻ ﻳﻜﻔﻲ ﺳﻠﹶﻤﹰﺎ ﱂ ﻳﺼــﺢ ،ﻭﻻ ﻳﺒﺎ
) (
ﻯ ﰲ ﺗﻤـﺮٍ ،ﻭﺻـﻮﻑ ﺴﻚ ﰲ ﹶﻓ ﹾﺄ ﺭِﺗ ِﻪ * ،ﻭﻧ ﻮ ً
ﻉ ﻣﻨﻔـﺮﺩﻳﻦ ،ﻭﻻ ِﻣ ﺿ ﺮ ٍ
ﰲ
) ِ( ) (
ﺠﻞﹲ ﻭﳓﻮﻩ ﹶﻗ ﺒ ﹶﻞ ﹶﻗ ﹾﻠﻌِﻪ * ،ﻭﻻ ﻳﺼﺢ ﺑﻴـ ﻊ ﺍﳌﹸﻼﻣﺴـ ِﺔ ﻋــﻠﻰ ﹶﻇ ﻬ ٍﺮ * ،ﻭ ِﻓ
) (
ﻭﺍﳌﹸﻨﺎﺑ ﹶﺬﺓِ ،ﻭﻻ ﻋﺒـﺪ ﻣـﻦ ﻋِﺒﻴـﺪ ﻭﳓـﻮﻩ ،ﻭﻻ ﺍﺳـﺘﺜﻨﺎﺅﻩ ﺇﻻ ﻣ ﻌﻴﻨـﹰﺎ * ،
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﹸـﻪ) :ﻭﻻ ﻣﺴﻚ ﰲ ﻓﺄﺭﺗﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺍ ِﳌ
ﺴﻚ ﰲ ﹶﻓ ﹾﺄ ﺭِﺗ ِﻪ ﻛـﺎﻟﻨﻮﻯ ﰲ
ﺍﻟﺘﻤﺮِ ،ﻭﻳﺘﻮ ﺟ ﻪ ﲣﺮﻳ ﺞ ﻭﺍﺣﺘﻤﺎ ﹲﻝ ﳚﻮﺯ ،ﻷﻬﻧﺎ ِﻭﻋﺎ ٌﺀ ﻟـﻪ ﺗﺼﻮﻧﻪ ﻭﲢﻔﻈﹸـﻪ ،ﹶﻓﻴﺸـِﺒﻪ ﻣـﺎ
ﻣﺄﻛﻮﻟﹸﻪ ﰲ ﺟ ﻮﻓِﻪ ،ﻭﺗﺠﺎ ﺭ ﺫﻟﻚ ﻳﻌﺮﻓﻮﻧﻪ ﻓﻴﻬﺎ ﻓﻼ ﹶﻏ ﺮ ﺭ ﻭﺍﺧﺘﺎﺭﻩ ﰲ ﺍﳍﺪﻱ ﺍ.ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺻﻮﻑ ﻋﻠﻰ ﹶﻇ ﻬ ٍﺮ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﳚﻮﺯ ﺑﺸﺮﻁ ﺟﺰﻩ ﰲ ﺍﳊﺎﻝ.
ﺠﻞﹲ ﻭﳓﻮﻩ ﻗﺒﻞ ﹶﻗ ﹾﻠﻌِﻪ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼ ﺢ ﺑﻴ ﻊ ﺍﳌﻐﺮﻭ ِ
ﺱﰲ * ﻗﻮﻟـﻪ) :ﻭ ِﻓ
ﺠﻞ ﻭﺍﻟﺒﺼﻞِ ،ﻭﺷﺒﻪ ﺫﻟـﻚ،
ﺱ ﻭﺍﻟ ِﻔ
ﳉ ﺰ ِﺭ ﻭﺍﻟ ﹸﻘ ﹾﻠﻘﹶﺎ ِ
ﺽ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻭﺭﻗﹸﻪ ،ﻛﺎﻟﻠﻔﺖ ﻭﺍ ﹶ
ﺍﻷﺭ ِ
ﺾ ﺃﺻﺤﺎﺑﻨﺎ.
ﻗﺎﻟﻪ ﺑﻌ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻋﺒ ٍﺪ ﻣﻦ ﻋﺒﻴ ٍﺪ ﻭﳓﻮﻩ ،ﻭﻻ ﺍﺳﺘﺜﻨﺎﺅﻩ ﺇﻻ ﻣ ﻌﻴﻨﹰﺎ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ
ﳚﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﻋﺒﺪﹰﺍ ﻣﻦ ﻋﺒﻴﺪ ،ﻭﻻ ﺷﺎ ﹰﺓ ﻣﻦ ﻗﹶﻄﻴﻊٍ ،ﻭﻻ ﺷﺠﺮ ﹰﺓ ﻣﻦ ﺑﺴﺘﺎﻥٍ ،ﻭﻻ ﻫـﺆﻻﺀ
ﺍﻟﻌﺒﻴﺪ ﺇﻻ ﻭﺍﺣﺪﹰﺍ ﻏﲑ ﻣ ﻌﻴﻦٍ ،ﻭﻻ ﻫﺬﺍ ﺍﻟﻘﻄﻴﻊ ﺇﻻ ﺷﺎﺓﹰ ،ﻭﺇﻥ ﺍﺳﺘﺜﲎ ﻣ ﻌﻴﻨﹰﺎ ﻣﻦ ﺫﻟﻚ ﺟﺎﺯ.
ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻭﻻ ﻋﺒﺪﹰﺍ ﻣﻦ ﻋﺒﻴﺪٍ ،ﻷﻧﻪ ﹶﻏ ﺮﺭ ،ﻓﻴﺪﺧﻞ ﰲ ﻋﻤﻮ ِﻡ ﺍﻟﻨﻬﻲ .ﻭﻇﺎﻫ ﺮ ﻛﻼﻡ
ﺕ ﺍﻟﻘﻴﻤ ﹸﺔ.
ﻒ ﻭﺃﰊ ﺍﳋﻄﺎﺏ ﻳﺼ ﺢ ﺇ ﹾﻥ ﺗﺴﺎﻭ ِ
ﺍﻟﺸﺮﻳ ِ
ﻁ ﺍﳋﻴﺎﺭ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔـﺔ،
ﻭﰲ ﻣﻔﺮﺩﺍﺕ ﺃﰊ ﺍﻟﻮﻓﺎﺀ ﻳﺼﺢ ﻋﺒﺪ ﻣﻦ ﺛﻼﺛ ٍﺔ ﺑﺸﺮ ِ
ﺕ ﺑﻌﺪ ﺍﻟﺒﻴـﻊ،
ﻂ ﻭﻳﺴﺘﺜﲏ ﻣﻨﻪ ﻋﺪ ﹶﺓ ﻧﺨﻼ ٍ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ :ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺮﺟﻞ ﻳﺒﻴ ﻊ ﺍﳊﺎﺋ ﹶ
ﻑ ﺻﻔ ِﺔ ﺍﻟﻨﺨﻴﻞ .ﻭﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ ﺇﺟﺎﺯﺗﻪ ،ﻭﻣﻨـﻊ ﺍﺑـ ﻦ
ﹶﻓ ﻤﻨﻌﻪ ﺍﳉﻤﻬﻮ ﺭ ﳌﻜﺎ ِﻥ ﺍﺧﺘﻼ ِ
ﺕ ﻭﺃﺟﺎﺯﻩ ﰲ ﺍﺳﺘﺜﻨﺎ ِﺀ ﺍﻟ ﻐﻨﻢ.
ﺍﻟﻘﺎﺳﻢ ﻗﻮﻟﻪ ﰲ ﺍﻟﻨﺨﻼ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٥٦
ﻭﺇﻥ ﺍﺳﺘﺜﲎ ﻣـﻦ ﺣﻴﻮﺍ ٍﻥ ﻳﺆ ﹶﻛﻞﹸ ﺭﺃﺳﻪ ﻭ ِﺟ ﹾﻠﺪﻩ ﻭﺃﻃﺮﺍﻓﹶﻪ ﺻﺢ ،ﻭﻋﻜﺴﻪ ﺍﻟﺸﺤ ﻢ
) (
ﻼ ِﺀ
ﺦ ﻭﺑﻴـ ﻊ ﺍﻟﺒـﺎ ِﻗ ﱠ
ﺢ ﺑﻴ ﻊ ﻣﺎ ﻣﺄﻛﻮﻟﹸﻪ ﰲ ﺟﻮﻓﻪ ﻛ ﺮﻣﺎ ٍﻥ ﻭِﺑﻄﱢﻴ ٍ ﳊ ﻤﻞﹸ * ،ﻭﻳﺼ ﻭﺍ ﹶ
ﺐ ﺍﹸﳌﺸﺘ ﺪ ﰲ ﺳﻨﺒﻠِﻪ.
ﳊ
ﺸﺮِﻩ ،ﻭﺍ ﹶ
ﻭﳓﻮِﻩ ﰲ ِﻗ
) (
ﻒ ﺩﺭﻫـﻢ ﺫﻫﺒـﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻤ ﻦ ﻣﻌﻠﻮﻣﺎﹰ ،ﻓﺈﻥ ﺑﺎﻋﻪ ﺑ ﺮ ﹾﻗ ِﻤ ِﻪ * ﺃﻭ ﺑـﺄﻟ ِ
) (
ﻭﻓﻀ ﹰﺔ * ﺃﻭ ﲟﺎ ﻳﻨﻘﻄﻊ ﺑﻪ ﺍﻟﺴﻌـ ﺮ ﺃﻭ ﲟﺎ ﺑﺎﻉ ﺑﻪ ﺯﻳـﺪ ﻭ ﺟﻬِﻼﻩ ﺃﻭ ﺃﺣﺪﳘﺎ ﱂ
ﻉ ﺃﻭﻳﺼﺢ ،ﻭﺇﻥ ﺑﺎﻉ ﺛﻮﺑﹰﺎ ﺃﻭ ﺻﱪ ﹰﺓ ﺃﻭ ﻗـﻄﻴﻌﹰﺎ ]ﻣـﻦ ﺍﻟﻐﻨــﻢ[ ﻛـ ﱠﻞ ﺫﺭﺍ ٍ
) (
ﺼﺒﺮ ِﺓ ﻛ ﱠﻞ ﻗﻔﻴﺰ ﺑﺪﺭﻫﻢ * ، ﻗـﻔﻴﺰٍ ،ﺃﻭ ﺷﺎ ٍﺓ ﺑﺪﺭﻫﻢ ﺻﺢ ،ﻭﺇﻥ ﺑـﺎﻉ ﻣـﻦ ﺍﻟ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺍﺳﺘ ﹾﺜﻨﻰ ﻣﻦ ﺣﻴﻮﺍ ٍﻥ ﻳﺆﻛﻞ ﺭﺃﺳﻪ ﻭﺟ ﹾﻠ ﺪﻩ ﻭﺃﻃﺮﺍﻓﹶﻪ ﺻﺢ ،ﻭﻋﻜﺴﻪ
ﳊ ﻤﻞﹸ ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼ ﺢ ﺑﻴ ﻊ ﺍﳊﻴﻮﺍ ِﻥ ﺍﳌﺬﺑﻮ ِ
ﺡ ﻣﻊ ِﺟ ﹾﻠﺪِﻩ ،ﻭﻫـﻮ ﺍﻟﺸﺤ ﻢ ﻭﺍ ﹶ
ﻗﻮ ﹸﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻛﺬﺍ ﻟﻮ ﹶﺃﻓﹾﺮﺩ ﹶﺃ ﺣﺪﳘﺎ ﺑﺎﻟﺒﻴﻊ ﺃﻫـ.
ﻁ
ﺡ ﹶﺫﺑﺤﻪ ،ﻭﺍﺳﺘﺜﲎ ﻋﻀﻮﹰﺍ ﻟـﻪ ﻗﻴﻤـ ﹲﺔ ﺑﺸـ ﺮ ِ ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ :ﻓﺈﻥ ﺑﺎﻋﻪ ﻣﺎ ﻳﺴﺘﺒﺎ
ﺍﻟ ﱠﺬﺑﺢِ ،ﻓﻔﻲ ﺍﳌﺬﻫﺐ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ،ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ،ﻭﺍﻟﺜﺎﱐ :ﳚـﻮﺯ،
ﺱ.ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺣﺒﻴﺐٍ ،ﺟ ﻮ ﺯ ﺑﻴ ﻊ ﺍﻟﺸﺎ ِﺓ ﻣﻊ ﺍﺳﺘﺜﻨﺎ ِﺀ ﺍﻟﻘﻮﺍﺋ ِﻢ ﻭﺍﻟﺮﺃ ِ
ﺺ ﻋﻠﻴﻪ* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺑﺎﻋﻪ ِﺑ ﺮ ﹾﻗﻤِﻪ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼﺢ ﺍﻟﺒﻴ ﻊ ﺑﺎﻟ ﺮ ﹾﻗﻢِ ،ﻧ
ﺃﲪﺪ ،ﻭﺗﺄ ﻭﻟﹶﻪ ﺍﻟﻘﺎﺿﻲ ﻭﲟﺎ ﻳﻨﻘﻄ ﻊ ﺑﻪ ﺍﻟﺴ ﻌ ﺮ ﻭﻛﻤﺎ ﻳﺒﻴﻊ ﺍﻟﻨﺎﺱ ،ﻭﻫﻮ ﺃﺣـ ﺪ ﺍﻟﻘـﻮﻟﲔ ﰲ
ﺴﻢ ﺍﻟﺜﻤ ﻦ ﺻ ﺢ ﺑﺜﻤ ِﻦ ﺍﳌﺜ ِﻞ ﻛﺎﻟﻨﻜﺎﺡ ﺍ.ﻫـ. ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﻟﻮ ﺑﺎﻉ ﻭﱂ ﻳ
ﻀ ﹰﺔ( ،ﻳﻌﲏ ﱂ ﻳﺼ ﺢ ﻟﻠﺠﻬﺎﻟﺔ ،ﻭﻭ ﺟ ﻪ ﰲ ﺍﻟﻔﺮﻭﻉ
ﻒ ﺩﺭﻫ ٍﻢ ﺫﻫﺒﹰﺎ ﻭ ِﻓ
* ﻗﻮﻟـﻪ) :ﻭﺑﺄﻟ ِ
ﻒ ﻓﻀ ﹰﺔ.
ﻒ ﺫﻫﺒﹰﺎ ﻭﺍﻟﻨﺼ ﺤﺔﹶ ،ﻭﻳﻠﺰ ﻡ ﺍﻟﻨﺼ
ﺼ
ﺍﻟ
ﺼ ﺒ ﺮ ِﺓ ﻛ ﱠﻞ ﹶﻗ ِﻔ ﻴ ٍﺰ ﺑﺪﺭﻫ ٍﻢ( ﱂ ﻳﺼﺢ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻗﻴﻞ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺑﺎﻉ ﻣﻦ ﺍﻟ
ﺾ
ﺖ ﺍﻟﺒ ﻌﺾ ،ﻓﻤﺎ ﻫـﻮ ﺑﻌـ
ﻳﺼﺢ .ﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ :ﻭﻫﻮ ﺍﻷﺷﺒﻪ؛ ﻷﻥ ) ِﻣ ﻦ( ﻭﺇ ﹾﻥ ﺃﻋﻄ ِ
ﺐ ﺍﻟﻔﺎﺋﻖ.
ﳎﻬﻮﻝﹲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺻﺎﺣ
١٥٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺴ ﻪ * ،ﺃﻭ ﺑﺎﻉ ﻣﻌﻠﻮﻣﹰﺎ ﻭﳎﻬﻮ ﹰﻻ ﻳﺘﻌﺬﺭ ﻋﻠﻤﻪ ﻭﱂ
ﺃﻭ ﲟﺎﺋﺔ ﺩﺭﻫﻢ ﺇﻻ ﺩﻳﻨﺎﺭﹰﺍ ﻭﻋﻜ
ﺢ ﰲ ﺍﳌﻌﻠﻮﻡ ﺑﻘﺴﻄﻪ ،ﻭﻟـﻮ ﻳﻘ ﹾﻞ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺑﻜﺬﺍ ﱂ ﻳﺼﺢ ،ﻓﺈﻥ ﱂ ﻳﺘﻌﺬﺭ ﺻ
ﺑﺎﻉ ﻣﺸﺎﻋﹰﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ ﻛﻌﺒﺪ ﺃﻭ ﻣﺎ ﻳﻨﻘﺴﻢ ﻋﻠﻴﻪ ﺍﻟﺜﻤﻦ ﺑﺎﻷﺟﺰﺍﺀ ﺻﺢ ﰲ
ﻧﺼﻴﺒﻪ ﺑﻘﺴﻄﻪ ،ﻭﺇﻥ ﺑﺎﻉ ﻋﺒﺪﻩ ﻭﻋﺒ ﺪ ﻏﲑﻩ ﺑﻐﲑ ﺇﺫﻧﻪ ،ﺃﻭ ﻋﺒﺪﹰﺍ ﻭﺣﺮﺍ ﺃﻭ ﺧﻼﹲ
ﺴﻄِﻪ ،ﻭﳌﺸـﺘ ٍﺮ ﺍﳋﻴـﺎ ﺭ ﺇﻥ
ﻭ ﺧﻤﺮﹰﺍ ﺻﻔﻘ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺻﺢ ﰲ ﻋﺒﺪﻩ ،ﻭﰲ ﺍﳋ ﱢﻞ ﺑ ِﻘ
ﺟﻬﻞ ﺍﳊﺎﻝ.
ﻓﺼــــــﻞ
ﺡ ﻭﺳـﺎﺋ ﺮ ﺢ ﺍﻟﻨﻜﺎ
ﺢ ﺍﻟﺒﻴ ﻊ ﳑﻦ ﺗﻠﺰﻣﻪ ﺍﳉﻤﻌ ﹸﺔ ﺑﻌﺪ ﻧﺪﺍﺋﻬﺎ ﺍﻟﺜﺎﱐ ،ﻭﻳﺼ ﻭﻻ ﻳﺼ
) ( ) (
ﺡ ﰲ ِﻓﺘﻨ ٍﺔ * ﻭﻻ ﲑ ﳑﻦ ﻳﺘﺨﺬﻩ ﺧﻤﺮﹰﺍ ﻭﻻ ﺳﻼ ٍ ﺢ ﺑﻴ ﻊ ﻋﺼ ٍ ﺍﻟﻌﻘﻮ ِﺩ * ،ﻭﻻ ﻳﺼ
ﻋﺒ ٍﺪ ﻣﺴﻠ ٍﻢ ﻟﻜﺎﻓﺮٍ ،ﺇﺫﺍ ﱂ ﻳ ﻌِﺘ ﻖ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﹶﺃ ﺳﻠﹶﻢ ﰲ ﻳﺪﻩ ﺃﹸ ﺟِﺒ ﺮ ﻋﻠﻰ ﺇﺯﺍﻟ ِﺔ ِﻣ ﹾﻠﻜِﻪ،
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ) :ﺃﻭ ﲟﺎﺋﺔ ﺩﺭﻫﻢ ﺇﻻ ﺩﻳﻨﺎﺭﹰﺍ ﻭﻋﻜﺴﻪ(.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺑﺎﻋﻪ ﲟﺎﺋ ِﺔ ﺩﺭﻫ ٍﻢ ﺇﻻ ﺩﻳﻨﺎﺭﺍﹰ ،ﱂ ﻳﺼﺢ ،ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ،ﳚﻲﺀ ﻋﻠﻰ
ﻗﻮﻝ ﺍﳋﺮﻗﻲ ﺃﻧﻪ ﻳﺼﺢ.
ﺡ ﻭﺳﺎﺋ ﺮ ﺍﻟﻌﻘﻮﺩ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﰲ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ ،ﻭﻗﺎﻝ
ﺢ ﺍﻟﻨﻜﺎ
* ﻗﻮﻟـﻪ) :ﻭﻳﺼ
ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺍﳌﺸﻲ ﺇﱃ ﺍﳉﻤﻌﺔ .ﻭﻗﻮ ﹸﻝ ﺍﷲ ﺟ ﱠﻞ ِﺫ ﹾﻛﺮﻩ) :ﻓﺎ ﺳ ﻌﻮﺍ ﺇﱃ ِﺫ ﹾﻛ ِﺮ ﺍﷲ( .ﻭﻗﺎﻝ
ﺕ ﻛﻠﱡﻬﺎ ،ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴ ﻢ
ﺤﺮﻡ ﺍﻟﺼﻨﺎﻋﺎ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﳛﺮ ﻡ ﺍﻟﺒﻴ ﻊ ﺣﻴﻨﺌﺬ ،ﻭﻗﺎﻝ ﻋﻄﺎﺀ :ﺗ
ﺑ ﻦ ﺳ ﻌ ٍﺪ ﻋﻦ ﺍﻟﺰﻫﺮﻱ :ﺇﺫﺍ ﹶﺃﺫﱠ ﹶﻥ ﺍﳌﺆﺫﱢ ﹸﻥ ﻳﻮﻡ ﺍﳉﻤﻌ ِﺔ ﻭﻫﻮ ﻣﺴﺎﻓ ﺮ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺸﻬﺪ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻫﻞ ﻳﺼ ﺢ ﺍﻟﺒﻴ ﻊ ﻣﻊ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﱘ؟ ﻗﻮﻻﻥ ﻣﺒﻨﻴﺎﻥ ﻋﻠـﻰ ﺃﻥ ﺍﻟﻨـﻬﻲ
ﻳﻘﺘﻀﻲ ﺍﻟﻔﺴﺎ ﺩ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﻻ.
ﺡ ﰲ ﻓﺘﻨ ٍﺔ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺼ ﺢ ﻣﻊ ﺍﻟﺘﺤﺮﱘ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺳﻼ ٍ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٥٨
ﺢ ﰲ ﻏـﲑ ﺻﻑ ﺻ ﺮ ٍ
ﻭﻻ ﺗﻜﻔﻲ ﻣﻜﺎﺗﺒﺘﻪ ،ﻭﺇﻥ ﲨﻊ ﺑﲔ ﺑﻴ ٍﻊ ﻭﻛﺘﺎﺑﺔٍ ،ﺃﻭ ﺑﻴ ٍﻊ ﻭ
) (
ﺤﺮﻡ ﺑﻴﻌﻪ ﻋﻠﻰ ﺑﻴ ِﻊ ﺃﺧﻴﻪ ،ﻛﺄﻥ ﻳﻘﻮ ﹶﻝ ﺽ ﻋﻠﻴﻬﻤﺎ ،ﻭﻳ ﺴﻂﹸ ﺍﻟﻌﻮ ﺍﻟﻜﺘﺎﺑﺔ * ،ﻭﻳ ﹶﻘ
ﳌﻦ ﺍﺷﺘﺮﻯ ِﺳﻠﹾﻌ ﹰﺔ ﺑﻌﺸﺮﺓ :ﺃﻧﺎ ﺃﹸﻋﻄﻴﻚ ِﻣ ﹾﺜﻠﹶﻬﺎ ﺑﺘﺴﻌﺔ ،ﻭﺷﺮﺍﺅﻩ ﻋﻠﻰ ﺷﺮﺍﺋِﻪ ،ﻛﺄﻥ
ﺦ ﻭﻳ ﻌﻘِــ ﺪ ﻣﻌــﻪ، ﺴﻳﻘﻮﻝ ﳌﻦ ﺑﺎﻉ ِﺳﻠﹾﻌ ﹰﺔ ﺑﺘﺴﻌﺔ :ﻋﻨﺪﻱ ﻓﻴﻬﺎ ﻋﺸﺮﺓ ،ﻟﻴ ﹾﻔ
ﻭﻳ ﺒﻄﹸﻞﹸ ﺍﻟﻌﻘﺪ ﻓﻴﻬﻤﺎ.
) (
ﺽ ﻋﻦ ﲦﻨﻪ ﻣﺎ ﻻ ﻳﺒﺎﻉ ﺑﻪ ﻧﺴﻴﺌ ﹰﺔ * ،ﺃﻭ ﺍﺷﺘﺮﻯ ﻭﻣﻦ ﺑﺎﻉ ﺭﺑﻮﻳﹰﺎ ﺑﻨﺴﻴﺌ ٍﺔ ﻭﺍﻋﺘﺎ
ﺠﺰ ،ﻭﺇﻥ ﺍﺷﺘﺮﺍﻩ ﺑﻐﲑ ِﺟ ﻨﺴِﻪ، ﺷﻴﺌﹰﺎ ﻧﻘﹾﺪﹰﺍ ﺑﺪﻭﻥ ﻣﺎ ﺑﺎﻉ ﺑﻪ ﻧﺴِﻴﺌ ﹰﺔ ﻻ ﺑﺎﻟﻌﻜﺲ ﱂ ﻳ
ﺾ ﲦﻨﻪِ ،ﺃﻭ ﺑﻌﺪ ﺗ ﻐﻴ ِﺮ ﺻﻔﺘِﻪ ،ﺃﻭ ﻣﻦ ﻏﲑ ﻣﺸﺘﺮﻳﻪ ،ﺃﻭ ﺍﺷﺘﺮﺍﻩ ﺃﺑﻮﻩ ﺃﻭ ﺃﻭ ﺑﻌﺪ ﻗﺒ ِ
ﺍﺑﻨﻪ ﺟﺎﺯ.
ـــــــــــــــــــــــــــــــــــ
ﺢ ﰲ ﻏﲑ ﺍﻟﻜﺘﺎﺑﺔ( .ﻗﺎﻝ
ﻑﺻ
ﺻ ﺮ ٍ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺟ ﻤ ﻊ ﺑﲔ ﺑﻴ ٍﻊ ﻭﻛﺘﺎﺑ ٍﺔ ﺃﻭ ﺑﻴ ٍﻊ ﻭ
ﺽ ﻋﻠﻴﻬﻤـﺎ ﰲ ﻂ ﺍﻟﻌﻮ ﻑ ﺻﺢ ﻓﻴﻬﻤﺎ ﻭﻳ ﹶﻘﺴ ﹸ ﺻ ﺮ ٍ
ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﲨﻊ ﺑﲔ ﺑﻴ ٍﻊ ﻭﺇﺟﺎﺭ ٍﺓ ﻭ
ﺐ ﻷﻬﻧﻤـﺎ ﻋﻴﻨـــﺎﻥ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ،ﻗـﺎﻝ ﰲ ﺍﳊﺎﺷﻴــﺔ :ﻭﻫـــﺬﺍ ﺍﳌـﺬﻫ
ﺽ ﻋﻨﻬﻤﺎ ﳎـﺘﻤﻌﲔ ،ﻛﺎﻟﻌﺒـﺪﻳﻦ، ﳚــﻮ ﺯ ﺍﻟﻌ ﻮﺽ ﻋﻨﻬﻤﺎ ﻣﻨﻔﺮ ﺩﻳﻦ ،ﻓﺠﺎﺯ ﺃﺧ ﹸﺬ ﺍﻟ ِﻌ ﻮ ِ
ﻑ ﺣﻜﻤِﻬﻤﺎ ﻻ ﳝﻨﻊ ﺍﻟﺼﺤﺔ ،ﻛﻤﺎ ﻟﻮ ﲨﻊ ﺑﲔ ﻣﺎ ﻓﻴﻪ ﺷﻔﻌ ﹲﺔ ﻭﻣﺎ ﻻ ﺷﻔﹾﻌ ﹶﺔ ﻓﻴـﻪ، ﻭﺍﺧﺘﻼ
ﺡ ﺍ .ﻫـ. ﻭﻣﺜﻠﹸﻪ ﻟﻮ ﲨﻊ ﺑﲔ ﺑﻴ ٍﻊ ﻭ ﺧ ﹾﻠ ٍﻊ ﺃﻭ ﺑﻴ ٍﻊ ﻭﻧﻜﺎ ٍ
ﻉ ﺑﻪ ﻧﺴﻴﺌ ﹰﺔ( ﻛﺜﻤﻦ
ﺽ ﻋﻦ ﲦﻨﻪ ﻣﺎ ﻻ ﻳﺒﺎ
ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺑﺎﻉ ِﺭﺑﻮﻳﹰﺎ ﺑﻨﺴﻴﺌ ٍﺔ ﻭﺍﻋﺘﺎ *
ﺐ ﻗـﺎﻝ ﰲ ﺠﺰ ،ﻭﻫـﺬﺍ ﺍﳌـﺬﻫ ﺽ ﻋﻨﻪ ﺑ ﺮﹰﺍ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﳌﻜﻴﻼﺕ ﻟـﻢ ﻳ ﺑﺮ ﺍﻋﺘــﺎ
ﺼ ﺪ ﺫﻟﻚ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻟ ِﻌﻘﹾـ ِﺪ
ﺍﳌﻐﲏ :ﻭﺍﻟﺬﻱ ﻳﻘﻮﻯ ﻋﻨﺪﻱ ﺟﻮﺍﺯﻩ ﺇﺫﺍ ﱂ ﻳﻔﹾﻌﻠﹾﻪ ﺣﻴﻠ ﹰﺔ ﻭﻻ ﹶﻗ
ﻭﺟﻮﺯﻩ ﺍﻟﺸﻴ ﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﳊﺎﺟ ٍﺔ.
١٥٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﺸـﺮﻭﻁ ﰲ ﺍﻟﺒﻴـﻊ
ﻣـﻨﻬﺎ :ﺻﺤﻴﺢ ﻛﺎﻟ ﺮ ﻫ ِﻦ )ﺍﳌﹸ ﻌﻴ ِﻦ( ،ﻭﺗﺄﺟﻴ ِﻞ ﺍﻟﺜﻤﻦِ ،ﻭﻛﻮ ِﻥ ﺍﻟﻌﺒ ِﺪ ﻛﺎﺗﺒﺎﹰ ،ﺃﻭ
ﻁ ﺍﻟﺒﺎﺋ ﻊ ﺳ ﹾﻜﻨﻰ ﺍﻟﺪﺍ ِﺭ ﺷﻬﺮﺍﹰ ،ﺃﻭ
ﺼﻴﹰﺎ ﺃﻭ ﻣﺴﻠﻤﺎﹰ ،ﻭﺍﻷَﻣ ِﺔ ِﺑﻜﹾﺮﺍﹰ ،ﻭﳓ ِﻮ ﹶﺃ ﹾﻥ ﻳﺸﺘ ﺮ ﹶﺧ ِ
ﺐ
ﳊ ﹶﻄ ِﻁ ﺍﳌﹸﺸﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺣ ﻤ ﹶﻞ ﺍ ﹶ ﲑ ﺇﱃ ﻣﻮﺿ ٍﻊ ﻣﻌﻴﻦٍ ،ﺃﻭ ﺷ ﺮ ﹶ ِﺣﻤﻼ ﹶﻥ ﺍﻟﺒﻌ ِ
ﺏ ﺃﻭ ﺗﻔﺼﻴ ﹶﻠﻪ ،ﻭﺇﻥ ﲨﻊ ﺑـﲔ ﺷـﺮﻃﲔ ﺑﻄﹶـ ﹶﻞ ﺃﻭ ﺗﻜﹾﺴﻴﺮﻩ ،ﺃﻭ ﺧﻴﺎﻃ ﹶﺔ ﺍﻟﺜﻮ ِ
) (
ﺍﻟﺒﻴ ﻊ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺟﻤﻊ ﺑﲔ ﺷﺮﻃﲔ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﺒﻴﻊ( ،ﻭﻋﻨﻪ ﻳﺼﺢ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘـﻲ
ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﻘﻮﻝ ﺍﻟﻨﱯ " :ﻣﻦ ﺍﺷﺘﺮﻁ ﺷﺮﻃﹰﺎ ﻟﻴﺲ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﻓﻬـﻮ
ﺑﺎﻃﻞ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺋ ﹰﺔ ﺷﺮﻁ") ، (١ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻗﻮﻟـﻪ :ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺋـ ﹶﺔ ﺷـﺮﻁٍ ،ﻭﺇﻥ
ﺍ ﺣﺘ ﻤ ﹶﻞ ﺍﻟﺘﺄﻛﻴﺪ ﻟﻜﻨﻪ ﻇﺎﻫ ﺮ ﰲ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻌ ﺪﺩ ،ﻭ ِﺫ ﹾﻛﺮ ﺍﳌﺎﺋﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺒﺎﻟﻐـﺔ ﻭﺍﷲ
ﺃﻋﻠﻢ.
ﻁ ﻏﲑ ﺍﳌﺸﺮﻭﻋ ِﺔ ﺑﺎﻃﻠ ﹲﺔ ﻭﻟﻮ ﻛﺜﺮﺕ ،ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺃﻥ ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻳﻌﲏ ﺃﻥ ﺍﻟﺸﺮﻭ ﹶ
ﻁ ﺍﳌﺸﺮﻭﻋ ﹶﺔ ﺻﺤﻴﺤ ﹲﺔ ﺍﻧﺘﻬﻰ .ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟـﻪ ) :ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ ﺇﻻ
ﺍﻟﺸﺮﻭ ﹶ
ﺷﺮﻃﹰﺎ ﺣﺮﻡ ﺣﻼ ﹰﻻ ﺃﻭ ﺃﺣ ﱠﻞ ﺣﺮﺍﻣﹰﺎ() .(٢ﻭﻓﺴﺮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻗﻮﻟــﻪ ) :ﻻ ﺷـﺮﻃﺎﻥ
ﺑﻴﻊ() ،(٣ﺇﻧﻪ ﻛﻘﻮﻝ ﺍﻟﺒﺎﺋﻊ ﺑﻌﺘﻚ ﻫﺬﺍ ﺍﻟﺜﻮ
ﺏ ﻧﻘﺪﹰﺍ ﺑﺪﻳﻨﺎﺭ ،ﻭﻧﺴـﻴﺌ ﹰﺔ ﺑـﺪﻳﻨﺎﺭﻳﻦ ،ﻭﻫـﻮ
ﻛﺎﻟﺒﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ.
) (١ﻣﺘﻔــﻖ ﻋﻠﻴﻪ ،ﺃﺧﺮﺟــﻪ ﺍﻟﺒﺨـــﺎﺭﻱ ﰲ ﺍﻟﺼﻼﺓ :ﺑﺎﺏ ﺫﻛــﺮ ﺍﻟﺒﻴــﻊ ﻭﺍﻟﺸــﺮﺍﺀ
ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ﺍﳌﺴﺠﺪ ﺑﺮﻗﻢ ) ،(٤٥٦ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﻌﺘﻖ :ﺑﺎﺏ ﺇﳕﺎ ﺍﻟﻮﻻﺀ ﳌﻦ ﺃﻋﺘﻖ ،ﺑﺮﻗﻢ ).(١٥٠٤
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺃﺟﺮﺓ ﺍﻟﺴﻤﺴﺮﺓ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﺟﺎﺭﺓ ،١٢٠/٣ ،ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ
ﰲ ﺑﺎﺏ ﰲ ﺍﻟﺼﻠﺢ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ .٢٧٣/٢
) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﰲ ﺑﺎﺏ ﰲ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،٢٥٤/٢ﻭﺍﻟﺘﺮﻣﺬﻱ
ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ ،ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﻴﻮﻉ ،ﻋﺎﺭﺿﻪ ﺍﻷﺣﻮﺫﻱ .٢٤٣/٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦٠
ﻭﻣﻨﻬﺎ :ﻓﺎﺳﺪ ﻳ ﺒ ِﻄﻞﹸ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻛﺎﺷﺘﺮﺍﻁ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻋﻘﹾـﺪﹰﺍ ﺁﺧـﺮ،
ﺻ ﺮﻑٍ ،ﻭﺇﻥ ﺷﺮﻁ ﺃ ﹾﻥ ﹶﻻ ﺧﺴﺎﺭ ﹶﺓ ﻋﻠﻴﻪ ﺃﻭ ﻒ ﻭﻗﺮﺽٍ ،ﻭﺑﻴﻊٍ ،ﻭﺇﺟﺎﺭﺓٍ ،ﻭ ﺴ ﹶﻠ ٍ ﻛِ
ﱴ ﻧ ﹶﻔ ﻖ ﺍﳌﺒﻴ ﻊ ﻭﺇﻻ ﺭ ﺩﻩ ،ﺃﻭ ﻻ ﻳﺒﻴ ﻊ ﻭﻻ ﻳﻬﺒ ﻪ ﻭﻻ ﻳ ﻌﺘِﻘﻪ ،ﺃﻭ ﺇﻥ ﹶﺃ ﻋﺘ ﻖ ﻓـﺎﻟﻮﻻ ُﺀ
ﻣ
ﻁ ﻭﺣﺪﻩ ،ﺇ ﱠﻻ ﺇﺫﺍ ﺷﺮﻁ ﺍﻟﻌﺘﻖ ،ﻭﺑﻌﺘﻚ ﻋﻠﻰ ﻟـﻪ ،ﺃﻭ ﺃ ﹾﻥ ﻳﻔﻌ ﹶﻞ ﺫﻟﻚ ﺑﻄﻞ ﺍﻟﺸﺮ ﹸ
ﺃﻥ ﺗ ﻨ ﹸﻘﺪﱐ ﺍﻟﺜﻤ ﻦ ﺇﻻ ﺛﻼﺙٍ ،ﻭﺇ ﱠﻻ ﻓﻼ ﺑ ﻴ ﻊ ﺑﻴﻨﻨﺎ ﺻﺢ ،ﻭﺑﻌﺘﻚ ﺇﻥ ﺟﺌﺘﲏ ﺑﻜﺬﺍ،
) (
ﺿ ﻲ ﺯﻳﺪ ، * ﺃﻭ ﻳﻘﻮﻝ ﻟﻠﻤﺮﺗ ِﻬ ِﻦ :ﺇﻥ ﺟﺌﺘﻚ ﲝﻘﱢﻚ ﻭﺇﻻ ﻓﺎﻟﺮﻫ ﻦ ﻟـﻚ ،ﻻ ﺃﻭ ﺭ ِ
) (
ﺐ ﳎﻬـﻮ ٍﻝ ﱂ ﻁ ﺍﻟﱪﺍﺀ ﹶﺓ ﻣـﻦ ﻛـﻞ ﻋﻴ ٍ ﺢ ﺍﻟﺒﻴ ﻊ * ،ﻭﺇﻥ ﺑﺎﻋـﻪ ﻭﺷـ ﺮ ﹶ ﻳﺼ
) (
ﺖ ﺃﻛﺜ ﺮ ﺃﻭ ﺃﻗ ﱠﻞ ﺻﺢ ،ﻭﳌﻦ ﻉ ﻓﺒﺎﻧ ﻳﱪﹾﺃ * ،ﻭﺇﻥ ﺑﺎﻋﻪ ﺩﺍﺭﹰﺍ ﻋﻠﻰ ﺃﺎ ﻋﺸﺮ ﹸﺓ ﺃﺫﺭ ٍ
ﺿ ﻪ ﺍﳋﻴﺎ ﺭ.
ﺕ ﻏﺮ ﺟ ِﻬﻠﹶﻪ ﻭﻓﺎ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ ) :ﺑﻌﺘﻚ ﺇﻥ ﺟﺌﺘﲏ ﺑﻜﺬﺍ ﺃﻭ ﺭﺿﻲ ﺯﻳﺪ...ﻻ ﻳﺼـﺢ ﺍﻟﺒﻴـﻊ( ،ﻗـﺎﻝ ﰲ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ :ﺑﻌﺘﻚ ﺇﻥ ﺟﺌﺘﲏ ﺑﻜﺬﺍ ﻭﺇﻥ ﺭﺿﻲ ﺯﻳﺪ ﺻﺢ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﻁ ،ﻭﻫﻮ
ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﺗﺼﺢ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﱂ ﲣﺎﻟﻒ ﺍﻟﺸﺮﻉ ﰲ ﲨﻴﻊ ﺍﻟﻌﻘﻮﺩ ،ﺍﻧﺘﻬﻰ.
* ﻗﻮﻟﻪ) :ﺇﻥ ﺟﺌﺘﻚ ﲝﻘﱢﻚ ﻭﺇﻻ ﻓﺎﻟﺮﻫ ﻦ ﻟﻚ ﻻ ﻳﺼﺢ ﺍﻟﺒﻴﻊ( ،ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ﻟﻘﻮﻟـﻪ
) :ﻻ ﻳﻐﻠﻖ ﺍﻟﺮﻫﻦ ﻣﻦ ﺻﺎﺣﺒﻪ() ،(١ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻻ ﻳﺒﻄﻞ ﻭﺇﻥ ﱂ ﻳﺄﺗﻪ ﺻﺎﺭ ﻟﻪ.
* ﻗﻮﻟﻪ) :ﱂ ﻳﺒﺮﺃ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﻳﺒﺮﹸﺃ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺋ ﻊ ﻋﻠِﻢ ﺍﻟ ﻌﻴ
ﺐ ﹶﻓ ﹶﻜﺘﻤﻪ ،ﻗﺎﻝ ﰲ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﺤﻴ ﺢ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺒﻴ ِﻊ ﺑﺸﺮﻁ ﺍﻟﱪﺍﺀ ِﺓ ﻣﻦ ﻛﻞ ﻋﻴﺐٍ ،ﻭﺍﻟـﺬﻱ ﹶﻗﻀـﻰ ﺑـﻪ
ﺐ ﻓﻼ ﺭ ﺩ ﻟﻠﻤﺸﺘﺮﻱ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻭﻋﻠﻴﻪ ﺃﻛﺜ ﺮ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢ ،ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻠ ﻢ ﺑﺬﻟﻚ ﺍﻟﻌﻴ ٍ
ﻒ ﺃﻧﻪ ﱂ ﻳﻌﻠ ﻢ ﻓﺈﻥ ﻧ ﹶﻜ ﹶﻞ ﻗﻀﻰ ﻋﻠﻴﻪ. ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﺒﺎﺋ ﻊ ﻋﻠِﻢ ﺑﺬﻟﻚ ﻓﺄﻧﻜ ﺮ ﺍﻟﺒﺎﺋ ﻊ ﺣﹶﻠ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺑﺎﺏ ﻣﺎ ﺭﻭﻱ ﰲ ﻏﻠﻖ ﺍﻟﺮﻫﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ،٤٤/٦
ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ،٣٣/٣ﻭﺍﻧﻈﺮ ﺍﻹﺭﻭﺍﺀ ﻟﻸﻟﺒﺎﱐ ﺭﻗﻢ ) ،(١٤٠٦ﻭﺍﳊﺪﻳﺚ ﻣﺮﺳﻞ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺳﻌﻴﺪ ﺑﻦ
ﺍﳌﺴﻴﺐ ،ﻭﻣـﺮﺍﺳﻴﻠﻪ ﺻﺤﻴﺤﺔ ،ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ،ﰲ ﺑﺎﺏ ﻻ ﻳﻐﻠﻖ ﺍﻟﺮﻫﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﻫﻮﻥ
،٨١٦/٢ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﺑﺎﺏ ﻣﺎ ﻻ ﳚﻮﺯ ﻣﻦ ﻏﻠﻖ ﺍﻟﺮﻫﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،ﺍﳌﻮﻃﺄ.٧٢٨/٢
١٦١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺑـﺎﺏ ﺍﳋـﻴﺎﺭ *
ﻭﻫﻮ ﺃﻗﺴﺎﻡ:
ﺢ ﲟﻌﻨـﺎﻩ -ﻭﺍﻹﺟـﺎﺭﺓ
ﺖ ﰲ ﺍﻟﺒﻴﻊ -ﻭﺍﻟﺼـﻠ
ﺠ ِﻠﺲِ ،ﻳﺜﺒ
ﺍﻷﻭﻝ :ﺧﻴﺎﺭ ﺍ ﹶﳌ
ﺴﻠﹶﻢ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ ،ﻭﻟﻜ ﱢﻞ ﻣﻦ ﺍﳌﺘﺒﺎﻳﻌﲔ ﺍﳋﻴﺎ ﺭ ﻣﺎ ﱂ ﻳﺘﻔﺮﻗـﺎ
ﺼﺮﻑ ﻭﺍﻟ
ﻭﺍﻟ
ﻋﺮﻓﹰﺎ ﺑﺄﺑﺪﺍﻤﺎ ،ﻭﺇﻥ ﻧﻔﹶﻴﺎﻩ ﺃﻭ ﹶﺃﺳﻘﻄﺎﻩ ﺳﻘﹶﻂ ،ﻭﺇﻥ ﺃﺳﻘ ﹶﻄﻪ ﺃﺣﺪﳘﺎ ﺑﻘﻲ ﺧﻴـﺎ ﺭ
ﺖ ﻣﺪﺗﻪ ﻟﹶﺰﻡ ﺍﻟﺒﻴ ﻊ...
ﺍﻵﺧﺮ ،ﻭﺇﺫﺍ ﻣﻀ
ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺸﺘﺮﻃﺎﻩ ﰲ ﺍﻟ ﻌﻘﹾﺪ ﻣﺪ ﹰﺓ ﻣﻌﻠﻮﻣ ﹰﺔ ﻭﻟﻮ ﻃﻮﻳﻠﺔﹰ ،ﻭﺍﺑﺘـﺪﺍﺅﻫﺎ ﻣـﻦ
ﺢ ﲟﻌﻨﺎﻩ -
ﺖ ﰲ ﺍﻟﺒﻴﻊ -ﻭﺍﻟﺼﻠ
ﺍﻟﻌﻘﺪ ،ﻭﺇﺫﺍ ﻣﻀﺖ ﻣﺪﺗﻪ ،ﺃﻭ ﹶﻗﻄﹶﻌﺎﻩ ﺑ ﹶﻄﻞﹶ ،ﻭﻳﺜﺒ
ﻭﺍﻹﺟﺎﺭ ﹸﺓ ﰲ ﺍﻟﺬﻣﺔ ،ﺃﻭ ﻋﻠﻰ ﻣﺪ ٍﺓ ﻻ ﺗﻠﻲ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﺇﻥ ﺷﺮﻃﺎﻩ ﻷﺣـﺪِﳘﺎ ﺩﻭﻥ
ﺻﺎﺣِﺒﻪ ﺻﺢ ،ﻭﺇﱃ ﺍﻟﻐ ِﺪ ﺃﻭ ﺍﻟﻠﻴ ِﻞ ﻳﺴﻘﻂﹸ ﺑﹶﺄ ﻭِﻟﻪِ ،ﻭﳌﻦ ﻟـﻪ ﺍﳋﻴﺎ ﺭ ﺍﻟﻔﺴﺦ ،ﻭﻟﻮ
ﻣﻊ ﹶﻏﻴﺒ ِﺔ ﺍﻵﺧﺮ ﻭﺳﺨﻄِﻪ ،ﻭﺍﹾﻟ ﻤﻠﹾﻚ ﻣ ﺪ ﹶﺓ ﺍﳋﻴﺎ ﺭﻳ ِﻦ ﻟﻠﻤﺸﺘﺮﻱ ،ﻭﻟﻪ ﳕﺎﺅﻩ ﺍﳌﻨﻔﺼ ﹸﻞ
ﻑ ﺃﺣﺪِﳘﺎ ﰲ ﺍﳌﺒﻴﻊ ﻭﻋﻮﺿﻪ ﺍﳌﻌﻴﻦ ﻓﻴﻬﺎ ﺑﻐﲑ
ﺢ ﺗﺼﺮ
ﺤﺮﻡ ﻭﻻ ﻳﺼ
ﺴﺒﻪ ،ﻭﻳ
ﻭ ﹶﻛ
ﻑ ﺍﳌﺸـﺘﺮﻱ ﻓﺴـﺦ
ﺠﺮِﺑﺔ ﺍﳌﺒﻴﻊ ،ﺇﻻ ﻋﺘﻖ ﺍﳌﺸﺘﺮﻱ ،ﻭﺗﺼﺮ
ﺇ ﹾﺫ ِﻥ ﺍﻵ ﺧ ِﺮ ﺑﻐﲑ ﺗ
ﳋﻴﺎﺭِﻩ ،ﻭﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻤﺎ ﺑ ﹶﻄ ﹶﻞ ﺧﻴﺎﺭﻩ.
ـــــــــــــــــــــــــــــــــــ
ﻁ ﰲ ﻛـﻞ
ﺸ ﺮ ِ
ﺖ ﺧﻴﺎ ﺭ ﺍﻟ
ﺖ ﺧﻴﺎ ﺭ ﺍﻠﺲ ﰲ ﺍﻟﺒﻴﻊ ،ﻭﻳﺜﺒ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺜﺒ
ﺖ ﺛﻼﺛﹰﺎ ﳋـﱪ
ﺍﻟﻌﻘﻮﺩ ،ﻭﻟﻮ ﻃﺎﻟﺖ ﺍﳌﺪﺓﹸ ،ﻓﺈﻥ ﹶﺃ ﹾﻃﻠﹶﻘﺎ ﺍﳋﻴﺎ ﺭ ﻭﱂ ﻳﻮﻗﱢﺘﺎﻩ ﳌﺪ ٍﺓ ﺗ ﻮﺟﻪ ﺃﻥ ﻳﹾﺜﺒ
ﺣﺒﺎﻥ ﺑﻦ ﻣﻨﻘِﺬ).(١
) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ،ﺑﺎﺏ ﺍﳊﺠﺮ ﻋﻠﻰ ﻣﻦ ﻳﻔﺴﺪ ﻣﺎﻟﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،٧٨٩/٢ﻭﺍﻟﺒﻴﻬﻘﻲ،
ﰲ ﺑﺎﺏ :ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻻ ﳚﻮﺯ ﺷﺮﻁ ﺍﳋﻴﺎﺭ ﰲ ﺍﻟﺒﻴﻊ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺍﻟﺴﻨﻦ
ﺍﻟﻜﱪﻯ .٢٧٤ ،٢٧٣/٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦٢
) (
)(١
ﺨﺮﺝ ﻋﻦ ﺍﻟﻌﺎﺩ ِﺓ * ،ﺑﺰﻳﺎﺩﺓ ﺍﻟﻨﺎ ِﺟ ِ
ﺶ ﺍﻟﺜﺎﻟـﺚ :ﺇﺫﺍ ﻏﹸِﺒ ﻦ ﰲ ﺍﳌﺒﻴﻊ ﹶﻏ ﺒﻨﹰﺎ ﻳ
ﻭﺍﹸﳌﺴﺘﺮِﺳﻞ).(٢
ﺍﻟﺮﺍﺑﻊ :ﺧﻴﺎ ﺭ ﺍﻟﺘﺪﻟﻴﺲ ،ﻛﺘﺴﻮﻳ ِﺔ)(٣ﺷﻌ ِﺮ ﺍﳉﺎﺭﻳ ِﺔ ﻭﺗﺠﻌﻴﺪﻩٍ ،ﻭ ﺟﻤـ ِﻊ ﻣـﺎﺀ
ﺍﻟ ﺮﺣﻰ ﻭﺇﺭﺳﺎﻟِﻪ ﻋﻨﺪ ﻋ ﺮﺿِﻬﺎ.
ﻀ ٍﻮ
ﺍﳋﺎﻣﺲ :ﺧﻴﺎ ﺭ ﺍﻟﻌﻴﺐِ ،ﻭﻫﻮ ﻣﺎ ﻳ ﻨ ِﻘﺺ ﻗﻴﻤ ﹶﺔ ﺍﳌﺒﻴ ِﻊ ﹶﻛ ﻤ ﺮﺿِﻪ ،ﻭ ﹶﻓ ﹾﻘ ِﺪ ﻋـ
ﺃﻭ ِﺳ ﻦ ﺃﻭ ﺯﻳﺎﺩﻤﺎ ،ﻭ ِﺯﻧﻰ ﺍﻟﺮﻗﻴ ِﻖ ﻭﺳﺮﻗﺘِﻪ ﻭﺇﺑﺎﻗِﻪ ﻭﺑﻮﻟِﻪ ﰲ ﺍﻟﻔﺮﺍﺵ ،ﻓــﺈﺫﺍ
ﺴﻂﹸ ﻣﺎ ﺑﲔ ﻗﻴﻤـ ِﺔ ﺍﻟﺼـﺤ ِﺔ
ﺴﻜﹶﻪ ِﺑﹶﺄ ﺭﺷِﻪ ،ﻭﻫﻮ ِﻗ
ﺐ ﺑ ﻌﺪ ،ﹶﺃ ﻣ
ﻋ ِﻠ ﻢ ﺍﳌﺸﺘﺮﻱ ﺍﻟﻌﻴ
ﻒ ﺍﳌﺒﻴ ﻊ ﺃﻭ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ ﺗﻌـﻴ ﻦ ﺍﻷﺭﺵ،
ﻭﺍﻟﻌﻴﺐِ ،ﺃﻭ ﺭﺩﻩ ﻭﹶﺃ ﺧ ﹶﺬ ﺍﻟﱠﺜ ﻤﻦ ،ﻭﺇﻥ ﺗ ِﻠ
ﺾ ﻧﻌـﺎﻡ ﹶﻓ ﹶﻜﺴـﺮﻩ
ﺠ ﻮ ِﺯ ﻫ ﻨ ٍﺪ ﻭﺑﻴ ِ
ﺴﺮِﻩ ﻛ
ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻋﻴﺒﻪ ﺑﺪﻭﻥ ﹶﻛ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﱭ ﰲ ﺍﻟﺒﻴﻊ ﲟـﺎ ﻻ ﻳﻔﺤـﺶ ﻻ ﻳـﺆﺛﺮ ﰲ
ﺻﺤﺘﻪ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﱭ ﻓﻴﻪ ﲟﺎ ﻻ ﻳﺘﻐﺎﺑﻦ ﺍﻟﻨﺎﺱ ﲟﺜﻠﻪ ﰲ ﺍﻟﻌﺎﺩﺓ ،ﻓﻘﺎﻝ ﻣﺎﻟـﻚ
ﻭﺃﲪﺪ :ﻳﺜﺒﺖ ﺍﻟﻔﺴﺦ ،ﻭﻗﺪﺭﻩ ﻣﺎﻟﻚ ﺑﺎﻟﺜﻠﺚ ،ﻭﱂ ﻳﻘﺪﺭﻩ ﺃﲪﺪ ،ﺑﻞ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒـﺪ
ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺃﺻﺤﺎﺑﻪ :ﺣﺪﻩ ﺍﻟﺜﻠﺚ ﻛﻤﺎ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻗﺎﻝ ﻏﲑﻩ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺣ ﺪﻩ ﺑﺎﻟﺴﺪﺱ،
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﺜﺒﺖ ﺍﻟﻔﺴﺦ ﲝﺎﻝ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﻠـﻰ ﺑﻴـﻊ
ﺍﳌﺎﻟﻚ ﺍﻟﺒﺼﲑ .
ﻱ :ﺍﻟﻨﺎﺟﺶ ﺁﻛ ﹸﻞ ﺭﺑﹰﺎ ﺧﺎﺋﻦ .ﻭﺍﻧﻈﺮ
) (١ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺷﺮﺍ ًﺀ ﻭﻟﻮ ﺑﻼ ﻣﻮﺍﻃﺄﺓ ﺍﻟﺒﺎﺋﻊ ﻭ ِﻋﻠﹾﻤﻪ ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭ
ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .٣٠٤/٦
) (٢ﻫﻮ ﺍﳉﺎﻫﻞ ﺑﻘﻴﻤﺔ ﺍﻟﺴﻠﻌﺔ ﻭﻻ ﻳﺤﺴﻦ ﺍﳌﺒﺎﻳﻌﺔ ﻭﺍﳌﻤﺎﻛﺴﺔ.
) (٣ﻭﰲ ﻧﺴﺨﺔ )ﻛﺘﺴﻮﻳﺪ(.
١٦٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺴﺮِﻩ ،ﻭﺇﻥ ﻛـﺎﻥ ﹶﻓ ﻮ ﺟ ﺪﻩ ﻓﺎﺳﺪﹰﺍ ﻓﺄﻣﺴﻜﻪ ﻓﻠﻪ ﹶﺃ ﺭﺷﻪ * ،ﻭﺇﻥ ﺭﺩﻩ ﺭ ﺩ ﺃﺭ
ﺵ ﹶﻛ
ﺥ ﻣﺎ ﱂ ﻳﻮﺟ ﺪ ﺩﻟﻴ ﹸﻞ ﺍﻟ ﺮﺿﻰ،
ﺐ ﻣﺘﺮﺍ ٍ
ﺝ ﺭﺟﻊ ﺑﻜ ﱢﻞ ﺍﻟﺜﻤﻦِ ،ﻭﺧﻴﺎ ﺭ ﻋﻴ ٍ
ﺾ ﺩﺟﺎ ٍ
ﻛﺒﻴ ِ
ﻭﻻ ﻳﻔﺘﻘ ﺮ ﺇﱃ ﺣﻜ ٍﻢ ﻭﻻ ﺭﺿﺎﹰ ،ﻭﻻ ﺣﻀﻮ ِﺭ ﺻﺎﺣﺒِﻪ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻋﻨـﺪ ﻣـ ﻦ
ﺙ ﺍﻟﻌﻴﺐ؟ ﻓﻘﻮ ﹸﻝ ﻣﺸﺘ ٍﺮ ﻣﻊ ﳝﻴﻨﻪ ،ﻭﺇﻥ ﱂ ﳛﺘﻤﻞ ﺇﻻ ﻗﻮﻝ ﺃﺣ ِﺪﻫِﻤﺎ ﻗﹸِﺒ ﹶﻞ ﺑﻼ
ﺣ ﺪ ﹶ
ﳝﲔ.
ﺖﰲ ﲑ ﺍﻟﺜﻤ ِﻦ ﻣﱴ ﺑﺎﻥ ،ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﻳﺜﺒ ﺍﻟﺴﺎﺩﺱ :ﺧﻴﺎﺭ ﰲ ﺍﻟﺒﻴﻊ ﺑﺘﺨﻴ ِ
ﺍﻟﺘﻮﻟِﻴ ِﺔ) (١ﻭﺍﻟﺸﺮﻛ ِﺔ ﻭﺍﳌﹸﺮﺍﲝ ِﺔ) (٢ﻭﺍﳌﹸﻮﺍﺿﻌ ِﺔ) ،(٣ﻭﻻﺑﺪ ﰲ ﲨﻴﻌﻬﺎ ﻣـﻦ ﻣﻌﺮﻓـﺔ
ﺱ ﺍﳌﺎﻝِ ،ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﺑﺜﻤ ٍﻦ ﻣﺆ ﺟﻞٍ ،ﺃﻭ ﳑﻦ ﻻ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩﺗﻪ ﻟـﻪ، ﺍﹸﳌﺸﺘﺮِﻱ ﺭﺃ
ﺴﻄِﻬﺎ ﻣﻦ ﺍﻟﺜﻤ ِﻦ ﻭﱂ ﻳﺒﻴ ﻦ ﺫﻟﻚ ﺼﻔﹾﻘ ِﺔ ﺑ ِﻘ
ﺾ ﺍﻟ
ﺃﻭ ﺑﺄﻛﺜﺮ ﻣﻦ ﲦﻨﻪ ﺣﻴﻠ ﹰﺔ ﺃﻭ ﺑﺎﻉ ﺑﻌ
ﰲ ﲣﻴﲑﻩ ﺑﺎﻟﺜﻤﻦ ،ﻓﻠﻤﺸﺘ ٍﺮ ﺍﳋﻴﺎ ﺭ ﺑﲔ ﺍﻹﻣﺴﺎ ِﻙ ﻭﺍﻟ ﺮﺩ ،ﻭﻣﺎ ﻳﺰﺍﺩ ﰲ ﲦـ ٍﻦ ،ﺃﻭ
ﺤﻖ ﺑـﺮﺃﺱ ﻂ ﻣﻨﻪ ﰲ ﻣﺪﺓ ﺧِﻴﺎﺭﻩِ ،ﺃﻭ ﻳﺆﺧ ﹸﺬ ﹶﺃﺭﺷﹰﺎ ﻟﻌﻴﺐٍ ،ﺃﻭ ﺟﻨﺎﻳ ٍﺔ ﻋﻠﻴﻪ ،ﻳ ﹾﻠ ﺤﱡﻳ
ﺤ ﻖ ﺑﻪ ،ﻭﺇﻥ ﹸﺃ ﺧﺒِﺮ ﺑﺎﳊﺎﻝ
ﺨﺒﺮ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﻟﺰﻭﻡ ﺍﻟﺒﻴﻊ ﱂ ﻳ ﹾﻠ
ﻣﺎﻟﻪ ،ﻭﻳ
ﺴﻦ.
ﺤﹶﻓ
ـــــــــــــــــــــــــــــــــــ
ﺴ ﹶﻜﻪ ﺑﹶﺄ ﺭﺷِﻪ( ،ﻭﻋﻨﻪ ﻟﻴﺲ ﻟـﻪ ﹶﺃ ﺭ
ﺵ ﺇﻻ ﺇﺫﺍ ﺗﻌﺬﺭ ﺭﺩﻩ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑـﻮ * ﻗﻮﻟـﻪ) :ﹶﺃ ﻣ
ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻗﺎﻝ :ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﻧﻈﺎﺋﺮﻩ ﻛﺎﻟﺼﻔﻘﺔ
ﺇﺫﺍ ﺗﻔﺮﻗﺖ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﺍﺧﺘﺎﺭ ﺷﻴﺨﻨﺎ ﰲ ﺣﻮﺍﺷﻲ ﺍﻟﻔﺮﻭﻉ ﺃﻧﻪ ﺇﻥ ﺩﻟﱠﺲ ﺍﻟﻌﻴـﺐ
ﺧﻴﺮ ﺑﲔ ﺍﻟﺮ ﺩ ﻭﺍﻹﻣﺴﺎ ِﻙ ﺑﻼ ﹶﺃﺭﺵ...
) (١ﻭﻫﻲ ﺑﻴ ﻊ ﺑﺮﺃﺱ ﺍﳌﺎﻝ.
) (٢ﻭﻫﻲ ﺑﻴﻊ ﺑﺜﻤﻨﻪ ﻭﺭﺑﺢ ﻣﻌﻠﻮﻡ.
) (٣ﻭﻫﻲ ﺑﻴﻊ ﺑﺮﺃﺱ ﻣﺎﻟﻪ ﻭﺧﺴﺮﺍﻥ ﻣﻌﻠﻮﻡ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦٤
) (
ﻑ ﺍﳌﺘﺒﺎﻳ ﻌﻴﻦ ،ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺎ ﰲ ﹶﻗﺪﺭ ﺍﻟﺜﻤﻦ ﺗﺤﺎﹶﻟﻔﹶـﺎ * ،
ﺍﻟﺴﺎﺑﻊ :ﺧﻴﺎﺭ ﻻﺧﺘﻼ ِ
ﺤ ِﻠﻒ ﺍﳌﹸﺸـﺘﺮﻱ ﻣـﺎ ﻓﻴﺤ ِﻠﻒ ﺍﻟﺒﺎﺋ ﻊ ﺃﻭ ﹰﻻ ﻣﺎ ﺑ ﻌﺘﻪ ﺑﻜﺬﺍ ﻭﺇﳕﺎ ِﺑ ﻌﺘﻪ ﺑﻜﺬﺍ ،ﰒ ﻳ
ﺽ ﺃﺣﺪﳘـﺎ ﺑﻘﻮﻝ ﺦ ﺇﺫﺍ ﱂ ﻳ ﺮ
ﺍﺷﺘﺮﻳﺘﻪ ﺑﻜﺬﺍ ﻭﺇﳕﺎ ﺍﺷﺘﺮﻳﺘﻪ ﺑﻜﺬﺍ ،ﻭِﻟﻜﹸ ﱟﻞ ﺍﻟﻔﺴ
ـــــــــــــــــــــــــــــــــــ
ﲔ ﻋﻠـﻰ
* ﻗﻮﻟـﻪ) :ﲢﺎﻟﻔﺎ( ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﻓﻮﻋﹰﺎ) :ﺍﻟﺒﻴﻨ ﹸﺔ ﻋﻠﻰ ﺍﳌ ﺪﻋِﻲ ﻭﺍﻟﻴﻤ
ﻣﻦ ﺃﹶﻧﻜﺮ( ،ﻭﻛ ﹼﻞ ﻣﻨﻬﻢ ﻣ ﺪ ٍ
ﻉ ﻭ ﻣﻨ ِﻜﺮ ،ﻭﻋﻨﻪ ﻳﻘﺒﻞ ﻗﻮ ﹸﻝ ﺑﺎﺋ ٍﻊ ﻣﻊ ﳝﻴﻨﻪ ﳊﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ
ﺏ ﺍﻟﺴـﻠﹾﻌ ِﺔ ﺃﻭ
ﻣﺮﻓﻮﻋﹰﺎ) :ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﳌﺘﺒﺎﻳﻌﺎﻥ ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺑﻴﻨﺔﹲ ﻓﺎﻟﻘﻮ ﹸﻝ ﻣﺎ ﻳﻘﻮﻝ ﺭ
ﻳﺘﺘﺎﺭﻛﺎﻥ() ،(١ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ.
ﻭﻗﻮﻟـﻪ) :ﻳﺘﺘﺎﺭﻛﺎﻥ( ﺃﻱ ﻳﺘﻔﺎﺳﺨﺎﻥ ﺍﻟ ﻌﻘﹾﺪ ،ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ) :(٢ﺑـﺎﺏ ﺇﺫﺍ ﺍﺧﺘﻠـ
ﻒ
ﺚ
ﺚ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﻗﺎﻝ :ﺍﺷﺘﺮﻯ ﺍﻷﺷـﻌ ﹸ
ﺍﳌﺘﺒﺎﻳﻌﺎﻥ ﻭﺍﳌﺒﻴ ﻊ ﻗﺎﺋﻢ ،ﻭﺳﺎﻕ ﺍﳊﺪﻳ ﹶ
ﺩﻗﻴﻘﹰﺎ ﻣﻦ ﺩﻗﻴ ِﻖ ﺍﳋﹸﻤﺲ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻌﺸﺮﻳﻦ ﺃﻟﻔﺎﹰ ،ﻓﺄﺭﺳ ﹶﻞ ﻋﺒ ﺪ ﺍﷲ ﺇﻟﻴﻪ ﰲ ﺛﹶﻤﻨِﻬﻢ ،ﻓﻘﺎﻝ:
ﻼ ﻳﻜﻮﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ،ﻗﺎﻝ
ﺇﳕﺎ ﺃﺧﺬﻬﺗﻢ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ،ﻓﻘﺎﻝ ﻋﺒﺪﺍﷲ :ﻓﺎﺧﺘﺮ ﺭﺟ ﹰ
ﺍﻷﺷﻌﺚ :ﺃﻧﺖ ﺑﻴﲏ ﻭﺑﲔ ﻧﻔﺴﻚ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ :ﻓﺈﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘـﻮﻝ:
ﺏ ﺍﻟﺴﻠﹾﻌﺔ ﺃﻭ ﻳﺘﺘﺎﺭﻛﺎﻥ().(٢
)ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺒﻴﻌﺎ ِﻥ ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺑﻴﻨﺔﹲ ﻓﻬﻮ ﻣﺎ ﻳﻘﻮﻝ ﺭ
ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﻗﺎﻝ ﺍﺑ ﻦ ﻣﻨﺼﻮﺭ :ﻗﻠﺖ ﻷﲪﺪ :ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺒﻴﻌﺎ ِﻥ ﻭﱂ ﺗﻜﻦ ﺑﻴﻨـﺔﹲ،
ﺏ ﺍﻟﺴﻠﻌ ِﺔ ﺃﻭ ﻳﺘﺮﺍﺩﺍﻥ ،ﻗﺎﻝ ﺇﺳﺤﻖ ﻛﻤﺎ ﻗﺎﻝ ،ﻭﻛ ﹸﻞ ﻣﻦ ﻗــﺎﻝ:
ﻗﺎﻝ :ﺍﻟﻘﻮ ﹸﻝ ﻣﺎ ﻗﺎﻝ ﺭ
ﺤﻮ ﻫﺬﺍ ﻋﻦ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ ،ﻣﻨﻬﻢ ﺷ ﺮﻳ ﺢ ﺍ .ﻫـ.
ﺍﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹸﻪ ﻓﻌﻠﻴﻪ ﺍﻟﻴﻤﲔ .ﻭﻗﺪ ﺭﻭﻱ ﻧ
) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ،ﺑﺎﺏ :ﺍﻟﺒﻴﻌﺎﻥ ﳜﺘﻠﻔﺎﻥ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ ،٧٣٧/٢ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ،
ﺑﺎﺏ :ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺒﻴﻌﺎﻥ ﻭﺍﳌﺒﻴﻊ ﻗﺎﺋﻢ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،٢٥٥/٢ﻭﺍﻟﺪﺍﺭﻣﻲ ،ﰲ ﺑﺎﺏ ﺇﺫﺍ
ﺍﺧﺘﻠﻒ ﺍﳌﺘﺒﺎﻳﻌﺎﻥ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،٢٥٠/٢ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ :ﺑﺎﺏ ﺑﻴﻊ ﺍﳋﻴﺎﺭ ،ﻣﻦ
ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺍﳌﻮﻃﺄ ،٦٧١/٢ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ .٤٦٦/١
) (٢ﰲ ﺳﻨﻨﻪ .٢٥٥/٢
١٦٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺍﻵﺧﺮ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺴﻠﻌ ﹸﺔ ﺗﺎﻟﻔ ﹰﺔ ﺭﺟﻌﺎ ﺇﱃ ﻗﻴﻤ ِﺔ ﻣﺜﻠِﻬﺎ ،ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﺻِـ ﹶﻔﺘِﻬﺎ
ﺦ ﺍﻟﻌﻘ ﺪ ﺍﻧﻔﺴﺦ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﺎﹰ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﹶﺃ ﺟ ٍﻞ ﺃﻭ ﺴ ﻓﻘﻮ ﹸﻝ ﻣﺸﺘﺮٍ ،ﻭﺇﺫﺍ ﻓﹸ ِ
ﻁ ﻓﻘﻮ ﹸﻝ ﻣ ﻦ ﻳﻨﻔﻴﻪ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﻋ ﻴ ِﻦ ﺍﳌﺒﻴ ِﻊ ﲢﺎﻟﻔﺎ ﻭﺑ ﹶﻄ ﹶﻞ ﺍﻟﺒﻴﻊ ،ﻭﺇﻥ ﹶﺃﺑﻰ ﺷ ﺮ ٍ
ﺐ ﻋ ﺪﻝﹲﺼ ﺽ -ﻭﺍﻟﱠﺜ ﻤ ﻦ ﻋ ﻴﻦ - ﻧ ﺾ ﺍﻟ ِﻌ ﻮ ﻛﻞ ﻣﻨﻬﻤﺎ ﺗﺴﻠﻴ ﻢ ﻣﺎ ﺑﻴﺪﻩ ﺣﱴ ﻳﻘﺒ
ﻳﻘِﺒﺾ ﻣﻨﻬﻤﺎ ﻭﻳﺴﹼﻠ ﻢ ﺍﳌﹶﺒﻴ ﻊ ﰒ ﺍﻟﺜﱠﻤﻦ ،ﻭﺇﻥ ﻛﺎﻥ ﺩﻳﻨﹰﺎ ﺣﺎ ﹰﻻ ﹸﺃﺟﱪ ﺑﺎﺋﻊ ﰒ ﻣﺸـﺘ ٍﺮ
ﺇﻥ ﻛﺎﻥ ﺍﻟﺜﻤ ﻦ ﰲ ﺍﻠﺲ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﰲ ﺍﻟﺒﻠﺪ ﺣﺠِﺮ ﻋﻠﻴﻪ ﰲ ﺍﳌﹶﺒﻴﻊ ﻭﺑﻘﻴﺔ
) (
ﻣﺎﻟﻪ ﺣﱴ ﻳﺤﻀﺮﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﺑﻌﻴﺪﹰﺍ ﻋﻨﻬﺎ ،ﺃﻭ ﺍﳌﺸﺘﺮﻱ ﻣ ﻌﺴِﺮﹰﺍ * ﻓﻠﺒﺎﺋ ٍﻊ
ﺖ ﺭﺅﻳﺘﻪ. ﻒ ﰲ ﺍﻟﺼﻔ ِﺔ ﻭﺗ ﻐﻴ ِﺮ ﻣﺎ ﺗ ﹶﻘﺪﻣ ﺖ ﺍﳋﻴﺎ ﺭ ﻟﻠﺨ ﹾﻠ ِ
ﺍﻟﻔﺴﺦ ،ﻭﻳﺜﺒ
ﻓﺼـــﻞ
) (
ﺢ ﺗﺼﺮﻓﹸﻪ ﻓﻴـﻪ ﺢ ﻭﻟﺰ ﻡ ﺑﺎﻟﻌﻘﺪ ،ﻭﱂ ﻳﺼ ﻼ ﻭﳓﻮﻩ * ﺻ ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻣﻜﻴ ﹰ
ﻀـﻪ ﻓﻤـﻦ ﺿﻤﺎﻥ ﺍﻟﺒﺎﺋﻊ ،ﻭﺇﻥ ﺗﻠـﻒ ﺑﺂﻓـ ٍﺔ
ﻒ ﻗﺒﻞ ﹶﻗ ﺒ ِ
ﺣﱴ ﻳﻘﺒﻀﻪ ،ﻭﺇﻥ ﺗ ِﻠ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺍﳌﺸﺘﺮﻱ ﻣ ﻌﺴِﺮﹰﺍ( ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟـﺪﻳﻦ :ﺃﻭ ﻣﻤـﺎ ِﻃﻼﹰ ،ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
ﺤﻮﻩ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳ ﻤﻠِـ
ﻚ ﻼ ﻭﻧ
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻣ ِﻜ ﻴ ﹰ
ﺾ ﺇﲨﺎﻋﹰﺎ ﻓﻴﻬﻤﺎ ،ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴﺌﹰﺎ ﱂ ﻳﺒﻌﻪ ﺍﳌﹸﺸﺘﺮﻱ ﺍﳌﺒﻴ ﻊ ﺑﺎﻟﻌﻘﺪ ،ﻭﻳﺼﺢ ﻋﺘﻘﹸﻪ ﻗﺒﻞ ﺍﻟﻘﺒ ِ
ﻗﺒ ﹶﻞ ﻗﺒﻀِﻪ ،ﺳﻮﺍﺀ ﺍﳌﻜﻴ ﹸﻞ ﻭﺍﳌﻮﺯﻭ ﹸﻥ ﻭﻏﲑﳘﺎ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﺍﺧﺘﺎﺭﻫﺎ ﺍﺑ ﻦ ﻋﻘﻴﻞ،
ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﻭﻱ ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ .
ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺒﻴ ﻊ ﻣﻦ ﺿﻤﺎ ِﻥ ﺍﳌﹸﺸﺘﺮﻱ ﺃ ﻭ ﻻ ،ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺪﻝﱡ ﺃﺻﻮ ﹸﻝ ﺃﲪ ﺪ ﺇﱃ ﺃﻥ
ﺠﺰ ﺍﳌﺸﺘﺮﻱ ﻋﻦ ﺗﺴـﻠﻴﻤِﻪ، ﺾ ﻟﻴﺴﺖ ﺗﻮﺍﻟِﻲ ﺍﻟﻀﻤﺎﻧﲔ ،ﺑﻞ ﻋ ﻗﺎﻝ :ﻭﻋﻠ ﹸﺔ ﺍﻟﻨﻬﻲ ﻗﺒﻞ ﺍﻟﻘﺒ ِ
ﻷﻥ ﺍﻟﺒﺎﺋﻊ ﻗﺪ ﻳﺴﻠﱢﻤﻪ ﻭﻗﺪ ﻻ ﻳﺴﻠﱢﻤﻪ ،ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺸﺘﺮﻱ ﻗﺪ ﺭﺑﺢ ﻓﻴﺴـﻌﻰ ﰲ ﺭ ﺩ
ﺠ ٍﺔ ﺃﻭ ﺑﺎﺣﺘﻴﺎ ٍﻝ ﰲ ﺍﻟ ﹶﻔﺴﺦ ،ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻠﱠ ِﺔ ﲡﻮ ﺯ ﺍﻟﺘﻮﻟﻴ ﹸﺔ ﰲ ﺍﳌﺒﻴ ِﻊ ﻗﺒﻞ ﻗﹶﺒﻀِﻪ
ﺍﳌﺒﻴ ِﻊ ﺇﻣﺎ ﲝ
ﺝ ﻣﻦ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﺪﻳﻦ ﺍ .ﻫـ. ﻭﻫﻮ ﳐ ﺮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦٦
ﺦ ﻭﺇﻣﻀﺎ ٍﺀ ،ﻭﻣﻄﺎﻟﺒـ ﹸﺔ ﲰﺎﻭﻳ ٍﺔ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﺒﻴﻊ ،ﻭﺇﻥ ﺃﺗﻠﻔﻪ ﺁﺩﻣﻲ ﺧﻴﺮ ﻣﺸﺘ ٍﺮ ﺑﲔ ﻓﺴ ٍ
ﻒ ﻣﺎﻑ ﺍﳌﺸﺘﺮﻱ ﻓﻴﻪ ﹶﻗ ﺒ ﹶﻞ ﻗﺒﻀِﻪ ،ﻭﺇﻥ ﺗﻠ ﻣﺘﻠﻔِﻪ ِﺑﺒ ِﺪﻟِـﻪِ ،ﻭﻣﺎ ﻋﺪﺍﻩ ﳚﻮ ﺯ ﺗﺼﺮ
ﺾ
ﻋﺪﺍ ﺍﳌﺒﻴ ﻊ ﺑﻜﻴ ٍﻞ ﻭﳓﻮِﻩ ﻓﻤﻦ ﺿﻤﺎﻧِﻪ ﻣﺎ ﱂ ﻳﻤﻨﻌﻪ ﺑﺎﺋﻊ ﻣﻦ ﹶﻗ ﺒﻀِﻪ ،ﻭﳛﺼﻞ ﻗﺒ
ﻉ ﺑﺬﻟﻚ ،ﻭﰲ ﺻ ﺒ ﺮ ٍﺓ ﻭﻣﺎ ﻳ ﻨ ﹶﻘﻞﹸ ِﺑﻨ ﹾﻘ ِﻠﻪ ،ﻭﻣـﺎ ﻣﺎ ِﺑ ﻴ ﻊ ﺑﻜﻴ ٍﻞ ﺃﻭ ﻭﺯ ٍﻥ ﺃﻭ ﻋ ﺪ ﺃﻭ ﹶﺫ ﺭ ٍ
ﺾ ﺍﳌﹶﺒﻴـ ِﻊ ﲟﺜـﻞ ﺴﺦ ﲡﻮ ﺯ ﻗﺒﻞ ﻗﺒ ِ ﺨ ِﻠﻴﺘِﻪ ،ﻭﺍﻹﻗﺎﻟ ﹸﺔ :ﹶﻓ
ﻳﺘﻨﺎﻭﻝ ﺑﺘﻨﺎﻭﻟِﻪ ،ﻭﻏﲑﻩ ﺑﺘ
ﺍﻟﺜﱠﻤﻦِ ،ﻭﻻ ﺧﻴﺎ ﺭ ﻓﻴﻬﺎ ﻭﻻ ﺷﻔﻌ ﹶﺔ.
١٦٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟـﺮﺑﺎ ﻭﺍﻟﺼـﺮﻑ
) (
ﻀ ِﻞ * ﰲ ﻣﻜِﻴ ٍﻞ ﻭﻣﻮﺯﻭ ٍﻥ ِﺑ ﻴ ﻊ ﲜﻨﺴِﻪ ،ﻭﳚـﺐ ﻓﻴـﻪ ﺍﳊﹸﻠـﻮ ﹸﻝ ﻳﺤﺮﻡ ﺭﺑﺎ ﺍﻟ ﹶﻔ
ﻭﺍﻟﻘﺒﺾ ،ﻭﻻ ﻳﺒﺎﻉ ﻣﻜﻴﻞﹲ ﲜﻨﺴﻪ ﺇﻻ ﻛﻴﻼﹰ ،ﻭﻻ ﻣﻮﺯﻭﻥﹲ ﲜﻨﺴﻪ ﺇﻻ ﻭﺯﻧـﺎﹰ ،ﻭﻻ
ﳉﻨﺲ :ﻣﺎ ﻟــﻪ ﺲ ﺟﺎﺯﺕ ﺍﻟﺜﻼﺛ ﹸﺔ .ﻭﺍ ِ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﺟﺰﺍﻓﺎﹰ ،ﻓﺈﻥ ﺍﺧﺘﻠﻒ ﺍﳉﻨ
ﻉ ﺍﻷﺟﻨﺎﺱ ﺃﺟﻨـﺎﺱ ﻛﺎﻷﺩﻗﱠـ ِﺔ ﺍﺳﻢ ﺧﺎﺹ ﻳﺸﻤ ﹸﻞ ﺃﻧﻮﺍﻋﹰﺎ ﹶﻛﺒ ﺮ ﻭﳓﻮِﻩ ،ﻭﻓﺮﻭ
ﱭ ﻭﺍﻟﺸﺤ ﻢ
ﻑ ﺃﺻﻮﻟﻪِ ،ﻭﻛﺬﺍ ﺍﻟﻠ ﻭﺍ َﻷﺧﺒﺎ ِﺯ ﻭﺍﻷﺩﻫﺎﻥِ ،ﻭﺍﻟﻠﺤ ﻢ ﺃﺟﻨﺎﺱ ﺑﺎﺧﺘﻼ ِ
ﻭﺍﻟﻜﺒ ﺪ ﺃﺟﻨﺎﺱ ،ﻭﻻ ﻳﺼﺢ ﺑﻴ ﻊ ﳊ ٍﻢ ﲝﻴﻮﺍ ٍﻥ ﻣﻦ ﺟﻨﺴِﻪ ،ﻭﻳﺼﺢ ﺑﻐﲑ ﺟﻨﺴِﻪ ،ﻭﻻ
ﳚﻮﺯ ﺑﻴ ﻊ ﺣﺐ ﱟﺑﺪﻗﻴﻘِﻪ ﻭﻻ ﺳﻮﻳﻘﻪ ،ﻭﻻ ِﻧ ﻴﺌِﻪ ﲟﻄﺒﻮﺧِـﻪ ،ﻭﹶﺃﺻـﻠِﻪ ﺑﻌﺼـﲑِﻩ،
) (
ﻭﺧﺎﻟﺼِﻪ ﺑﻤﺸﻮﺑِﻪ * ،ﻭ ﺭ ﹾﻃﺒِﻪ ﺑﻴﺎﺑِﺴﻪ ،ﻭﳚﻮﺯ ﺑﻴ ﻊ ﺩﻗﻴﻘ ِﻪ ﺑﺪﻗﻴﻘ ِﻪ ﺇﺫﺍ ﺍﺳـﺘﻮﻳﺎ ﰲ
ﺍﻟﻨﻌﻮﻣﺔِ ،ﻭﻣﻄﺒﻮﺧِﻪ ﲟﻄﺒﻮﺧِﻪ ،ﻭﺧﺒﺰِﻩ ﲞﺒﺰِﻩ ،ﺇﺫﺍ ﺍﺳﺘﻮﻳﺎ ﰲ ﺍﻟﻨﺸﺎﻑ ﻭﻋﺼﲑِﻩ
ﺑﻌﺼﲑِﻩ ﻭ ﺭ ﹾﻃﺒِﻪ ﺑ ﺮ ﹾﻃﺒِﻪ.
ـــــــــــــــــــــــــــــــــــ
ﻀ ِﻞ ﺍﻟﻜﻴ ﹸﻞ ﺃﻭ ﺍﻟﻮﺯ ﹸﻥ ﻣﻊ ﺍﻟ ﱠﻄﻌﻢ ،ﻭﻫﻮ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟ ِﻌﻠﱠﺔﹸ ﰲ ﲢﺮﱘ ﺭﺑﺎ ﺍﻟ ﹶﻔ
ﻁ
ﺐ ﻭﺍﻟﻔﻀ ِﺔ ﲜﻨﺴِﻪ ﻣـﻦ ﻏـﲑ ﺍﺷـﺘﺮﺍ ِ ﻍ ﻣﻦ ﺍﻟﺬﻫ ِ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﳚﻮﺯ ﺑﻴ ﻊ ﺍ ﹶﳌﺼﻮ ِ
ﺍﻟﺘﻤﺎﹸﺛﻞِ ،ﻭﻳﺠﻌ ﹸﻞ ﺍﻟﺰﺍﺋ ﺪ ﰲ ﻣﻘﺎﺑﻠ ِﺔ ﺍﻟﺼﻴﻐﺔِ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﳛﺮﻡ ﺑﻴ ﻊ ﺍﻟﻠﺤﻢ ﲝﻴـﻮﺍ ٍﻥ ﻣـﻦ
ﺕ ﺍﻟ ﺮﺑﻮﻳ ِﺔ ﺑﺎﻟﺘﺤﺮﻱ ،ﻭﻗﺎﻝ ﻣﺎﻟـﻚ :ﻭﻣـﺎ ﻻ
ﺟﻨﺴٍﻪ ﻣﻘﺼﻮﺩ ﺍﻟﻠﺤﻢ ،ﻭﳚﻮﺯ ﺑﻴ ﻊ ﺍﳌﻮﺯﻭﻧﺎ ِ
ﻼ ﻭﻭﺯﻧﺎﹰ ،ﻭﻋﻦ ﺃﲪﺪ
ﺾ ﹶﻛﻴ ﹰ
ﺨﺘﹶﻠﻒ ﻓﻴﻪ ﺍﻟﻜﻴ ﹸﻞ ﻭﺍﻟﻮﺯ ﹸﻥ ﻣﺜﻞ ﺍ َﻷﺩﻫﺎﻥ ﳚﻮﺯ ﺑﻴﻊ ﺑﻌﻀِﻪ ﺑﺒﻌ ٍ ﻳ
ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ﺍ .ﻫـ.
* ﻗﻮﻟـﻪ) :ﻭﺧﺎﻟﺼِﻪ ﲟﺸﻮﺑِﻪ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻇﺎﻫ ﺮ ﻣﺬﻫﺐ ﺃﲪﺪ ﺟﻮﺍ ﺯ ﺑﻴ ِﻊ
ﻀ ٍﺔ ﻻ ﻳﻘﺼـﺪ
ﺲ ﺣﻠﹾﻴﺘﻪِ ،ﻷﻥ ﺍﳊ ﹾﻠﻴ ﹶﺔ ﻟﻴﺲ ﲟﻘﺼﻮﺩﺓٍ ،ﻭﳚﻮﺯ ﺑﻴ ﻊ ﻓ
ﺤﻠﱠﻰ ﲜﻨ ِ ﻒ ﺍﻟـ ﻤ
ﺍﻟﺴﻴ ِ
ﻼ ﺑِﻤﹾﺜ ٍﻞ.
ﻏﺸﻬﺎ ﲞﺎﻟﺼ ٍﺔ ِﻣﹾﺜ ﹰ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٦٨
) (
ﻭﻻ ﻳﺒﺎﻉ ِﺭﺑﻮﻱ ﲜﻨﺴِﻪ ،ﻭﻣﻌﻪ ﺃﻭ ﻣﻌﻬﻤﺎ ﻣﻦ ﻏﲑ ﺟﻨﺴِﻬﻤﺎ * ،ﻭﻻ ﲤﺮ ﺑـﻼ
ﱭ
ﺕﻟ ٍﻉ ﺍﻟﻨﻮﻯ ﺑﺘﻤ ٍﺮ ﻓﻴﻪ ﻧﻮﻯً ،ﻭﻟﱭ ﻭﺻﻮﻑ ﺑﺸﺎ ٍﺓ ﺫﺍ ِ ﻯ ﲟﺎ ﻓﻴﻪ ﻧﻮﻯً ،ﻭﻳﺒﺎ ﻧﻮ ً
ﻑ ﻣﻜ ﹶﺔ ﺯ ﻣ ﻦ ﺍﻟﻨﱯ ،ﻭﻣﺎ
ﻑ ﺍﳌﺪﻳﻨﺔِ ،ﻭﺍﻟﻮﺯ ِﻥ ﻟﻌ ﺮ ِﻭﺻﻮﻑٍ ،ﻭ ﻣ ﺮ ﺩ ﺍﻟﻜﻴ ِﻞ ﻟﻌ ﺮ ِ
) (
ﻑ ﻟﻪ ﻫﻨﺎﻙ ﺍﻋﺘﺒِﺮ ﻋ ﺮﻓﹸﻪ ﰲ ﻣﻮﺿﻌﻪ * . ﻻ ﻋ ﺮ
ﻓﺼــــﻞ
ﻭﻳﺤﺮﻡ ﺭﺑﺎ ﺍﻟﻨﺴﻴﺌﺔ ﰲ ﺑﻴﻊ ﻛ ﱢﻞ ﺟﻨﺴﲔ ﺍﺗﻔﻘﺎ ﰲ ِﻋﻠﱠﺔ ﺭﺑﺎ ﺍﻟ ﹶﻔﻀـ ِﻞ ﻟـﻴﺲ
ﺾ ﺑ ﹶﻄﻞﹶ ،ﻭﺇﻥ ﺑـﺎﻉ ﺃﺣﺪﳘﺎ ﻧﻘﺪﺍﹰ ،ﻛﺎﳌﹶﻜﻴﻠﲔ ﻭﺍ ﹶﳌﻮﺯﻭﻧﻴﻦ ،ﻭﺇﻥ ﺗﻔﺮﻗﺎ ﻗﺒﻞ ﺍﻟﻘﺒ ِ
ﺴﺈِ ،ﻭﻣﺎ ﻻ ﹶﻛ ﻴ ﹶﻞ ﻓﻴـﻪ ﻭﻻ ﻭﺯﻥ، ﺾ ﻭﺍﻟﻨ
ﻕ ﻗﺒﻞ ﺍﻟﻘﺒ ِ ﻼ ﲟﻮﺯﻭ ٍﻥ ﺟﺎﺯ ﺍﻟﺘﻔ ﺮ ﻣﻜﻴ ﹰ
) (
ﺴﺄﹸ ،ﻭﻻ ﳚﻮﺯ ﺑﻴ ﻊ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺪﻳﻦ * . ﻛﺎﻟﺜﻴﺎﺏ ﻭﺍﳊﻴﻮﺍﻥ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻨ
ـــــــــــــــــــــــــــــــــــ
ﻉ ِﺭﺑﻮﻱ ﲜﻨﺴِﻪ ﻭﻣﻌﻪ ﺃﻭ ﻣﻌﻬﻤﺎ ﻣﻦ ﻏﲑ ﺟﻨﺴِﻬﻤﺎ( ،ﻗـﺎﻝ ﰲ * ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺒﺎ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﲡﻮﺯ ﻣﺴﺄﻟ ﹸﺔ ﻣﺪ ﻋﺠﻮ ٍﺓ ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﻭﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ.
ﻑ ﻣﻜ ﹶﺔ ﺯﻣ ﻦ ﺍﻟﻨﱯ ،ﻭﻣﺎ ﻻ ﻑ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﻮﺯ ِﻥ ﻟﻌ ﺮ ِ* ﻗﻮﻟـﻪ ) :ﻣ ﺮ ﺩ ﺍﻟ ﹶﻜ ﻴ ِﻞ ﻟﻌ ﺮ ِ
ﻑ ﻟـﻪ ﻫﻨﺎﻙ ﺍﻋﺘِﺒ ﺮ ﻋ ﺮﻓﹸﻪ ﰲ ﻣﻮﺿﻌﻪ( ،ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻓﺄﻣﺎ ﻗﻮﻟﹸﻬﻢ :ﺇﻥ ﺍﻟ ﹶﻜﻴـ ﹶﻞ ﻋ ﺮ
ﻛﻴ ﹸﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﳌﻴﺰﺍ ﹶﻥ ﻣﻴﺰﺍ ﹸﻥ ﻣﻜﺔ ،ﻓﺈﻥ ﺃﺻ ﹶﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﰲ ﺑﻴـ ِﻊ ﺍﻟﺘﻤـ ِﺮ
ﺑﺎﻟﺘﻤ ِﺮ ﻫﻮ ﻓﻌ ﹸﻞ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﺫﻟﻚ ﺍﻟﺘﻤ ﺮ ﻓﻬﻮ ﻳﺘﻴﺴﺮ ﻛﻴﻠﹸﻪ ،ﻓﻴﻜﻮﻥ ﺍﻟ ِﻌﻴﺎ ﺭ ﻓﻴﻪ
ﻫﻮ ﺍﻟﻜﻴﻞ ،ﻓﺄﻣﺎ ﺍﻟﺘﻤﻮ ﺭ ﺍﻟﱵ ِﺑﺴﻮﺍ ِﺩ ﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﺍﻟﱵ ﻳ ﻐﺸﻰ ﳔﻴﻠﹶﻬﺎ ﺍﳌﻴﺎﻩ،
ﻓﺈﻬﻧﺎ ﻻ ﻳﺘﺼﻮ ﺭ ﻓﻴﻬﺎ ﺍﳌﻤﺎﺛﻠ ﹸﺔ ﰲ ﺍﻟﻜﻴ ِﻞ ﻭﻻ ﳚﻮﺯ ﺇﻻ ﺑﺎﻟﻮﺯﻥ ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﰲ ﺍﻟﻔﺎﺋﻖ :ﻭﻗﺎﻝ
ﺷﻴﺨﻨﺎ :ﻳﻌﲏ ﺑﻪ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺇ ﹾﻥ ﺑِﻴ ﻊ ﺍﳌﹶﻜﻴﻞﹸ ﲜﻨﺴﻪ ﻭﺯﻧﹰﺎ ﺳﺎﻍ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﳚﻮﺯ ﺑﻴﻊ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺪﻳﻦ(.
ﺻ ﹶﻄﺮﻓﺎ ﺩﻳﻨﹰﺎ ﰲ ﺫﻣﺘﻬﻤﺎ ﺟﺎﺯ ،ﻭﺣﻜﺎﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒ ﺮ ﻋـﻦ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﻥ ﺍ
ﺺ ﻋﻠﻴﻪ ﺃﲪﺪ. ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﺧﻼﻓﹰﺎ ﳌﺎ ﻧ
١٦٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻓﺼـــــﻞ
ﺾ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﻌﻘـ ﺪ ﻓﻴﻤـﺎ ﱂ
ﺾ ﺍﻟ ﹸﻜ ﱢﻞ ﺃﻭ ﺍﻟﺒﻌ ِ
ﻕ ﺍﳌﹸﺘﺼﺎﺭِﻓﺎ ِﻥ ﹶﻗ ﺒ ﹶﻞ ﻗﺒ ِ
ﻭﻣﱴ ﺍﻓﹾﺘﺮ
) (
ﲔ ﰲ ﺍﻟ ﻌ ﹾﻘ ِﺪ ﻓﻼ ﺗﺒﺪﻝ * ،ﻭﺇﻥ ﻭ ﺟ ﺪﻫﺎ
ﲑ ﺗﺘﻌﻴ ﻦ ﺑﺎﻟﺘﻌﻴ ِﻳﻘﺒﺾ ،ﻭﺍﻟﺪﺭﺍﻫ ﻢ ﻭﺍﻟﺪﻧﺎﻧ
ﻣﻐﺼﻮﺑ ﹰﺔ ﺑ ﹶﻄﻞﹶ ،ﻭ ﻣﻌِﻴﺒﺔ ًﻣﻦ ﺟﻨﺴِﻬﺎ ﹶﺃ ﻣﺴﻚ ﺃﻭ ﺭﺩ ،ﻭﻳﺤﺮﻡ ﺍﻟﺮﺑﺎ ﺑـﲔ ﺍﳌﺴـﻠﻢ
ﰊ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻄﻠﻘﹰﺎ ﰲ ﺩﺍﺭ ﺇﺳﻼﻡ ﺃﻭ ﺣﺮﺏ. ﳊ ﺮ
ﻭﺍ ﹶ
ـــــــــــــــــــــــــــــــــــ
ﲔ ﰲ ﺍﻟ ﻌﻘﹾﺪ ﻓﻼ ﺗﺒﺪﻝ( ،ﻭﻋﻨﻪ ﻻ ﺗﺘﻌﻴ ﻦ ﻗﺎﻝ
* ﻗﻮﻟـﻪ) :ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ ﺑﺎﻟﺘﻌﻴ ِ
ﺱ ﺍﻟﻨﺎﻓﻘ ِﺔ ﺑﺄﺣﺪ ﺍﻟﻨﻘﹾﺪﻳﻦِ،
ﻑ ﺍﻟﻔﹸﻠﻮ ِ
ﺻ ﺮ ِ
ﺾﰲ
ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﳊﻠﻮ ﹸﻝ ﻭﺍﻟﺘﻘﺎﺑ
ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﻧﻘﻠﻬﺎ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﺑﻦ ﻋﻘﻴﻞ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٧٠
ﺑـﺎﺏ ﺑﻴﻊ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺜﻤﺎﺭ
ﺏ ﻭﺍﻟﺴـﻠﱠﻢ ﺏ ﺍﳌﻨﺼـﻮ ﺇﺫﺍ ﺑﺎﻉ ﺩﺍﺭﹰﺍ ﴰﻞ ﺃﺭﺿﻬﺎ ﻭﺑﻨﺎﺀَﻫﺎ ﻭﺳ ﹾﻘﻔﹶﻬﺎ ﻭﺍﻟﺒﺎ
ﺴﻤﻮ ﺭﻳﻦ ﻭﺍﳋﺎﺑﻴ ﹶﺔ ﺍﳌﺪﻓﻮﻧﺔﹶ ،ﺩﻭﻥ ﻣﺎ ﻫﻮ ﻣﻮ ﺩﻉ ﻓﻴﻬﺎ ﻣﻦ ﹶﻛ ﻨ ٍﺰ ﻭﺣﺠﺮٍ، ﻑ ﺍ ﹶﳌ
ﻭﺍﻟ ﺮ
) (
ﺡ * ،ﻭﺇﻥ ﺑﺎﻉ ﺃﺭﺿﹰﺎ ﺵ ﻭ ِﻣﻔﹾﺘﺎ ٍ
ﻭﻣﻨﻔﺼ ٍﻞ ﻣﻨﻬﺎ ﻛﺤﺒ ٍﻞ ﻭ ﺩﹾﻟ ٍﻮ ﻭﺑﻜ ﺮ ٍﺓ ﻭﻗﹸﻔ ٍﻞ ﻭﻓﹶﺮ ٍ
ﲑ
ﻭﻟﻮ ﱂ ﻳ ﹸﻘ ﹾﻞ ﲝﻘﻮﻗﻬﺎ ﴰﻞ ﹶﻏ ﺮﺳﻬﺎ ﻭﺑﻨﺎﺀﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺯﺭﻉ ﹶﻛﺒـ ﺮ ﻭﺷـﻌ ٍ
ﺠ ﺰ ﺃﻭ ﻳ ﹾﻠ ﹶﻘﻂﹸ ﻣِﺮﺍﺭﹰﺍ ﻓﺄﺻـﻮﻟﹸﻪ ﻟﻠﻤﺸـﺘﺮﻱ ،ﻭﺍﳉﹶـ ﺰ ﹸﺓ ﻓﻠﺒﺎﺋ ٍﻊ ﻣ ﺒ ﹶﻘﻰً ،ﻭﺇﻥ ﻛﺎﻥ ﻳ
ﺢ.
ﻁ ﺍﳌﹸﺸﺘﺮﻱ ﺫﻟﻚ ﺻ ﻭﺍﻟﱠﻠ ﹾﻘ ﹶﻄ ﹸﺔ ﺍﻟﻈﺎﻫﺮﺗﺎﻥ ﻋﻨﺪ ﺍﻟﺒﻴﻊ ﻟﻠﺒﺎﺋﻊ ،ﻭﺇﻥ ﺍﺷﺘﺮ ﹶ
ﻓﺼـــﻞ
) (
ﻭﻣﻦ ﺑـﺎﻉ ﳔﻼ ﺗﺸﻘﱠﻖ ﻃﹾﻠ ﻌ ﻪ * ﻓﻠﺒﺎﺋ ٍﻊ ﻣ ﺒ ﹶﻘ ًﻰ ﺇﱃ ﺍﹾﻟﺠﺬﺍﺫ ،ﺇﻻ ﺃﻥ ﻳﺸﺘﺮﻃﻪ
ﺕ ﻭﺍﻟﺮﻣﺎ ِﻥ ﻭﻏﲑﻩ ،ﻭﻣﺎ ﻇﻬﺮ ﻣـﻦ ﻧـ ﻮﺭِﻩ ﺐ ﻭﺍﻟﺘﻮ ِ ﻣﺸﺘٍﺮ ،ﻭﻛﺬﻟﻚ ﺷﺠ ﺮ ﺍﻟﻌﻨ ِ
ﺸﻤِﺶ ﻭﺍﻟﺘﻔﺎﺡ ،ﻭﻣﺎ ﺧﺮﺝ ﻣﻦ ﹶﺃﻛﹾﻤﺎﻣﻪ ﻛﺎﻟﻮﺭﺩ ﻭﺍﻟ ﹸﻘﻄﹾﻦ ،ﻭﻣﺎ ﻗﺒﻞ ﺫﻟـﻚ ﻛﺎ ِﳌ
ﻭﺍﻟ ﻮﺭﻕ ﻓﻠﻤﺸﺘﺮٍ ،ﻭﻻ ﻳﺒﺎﻉ ﲦﺮ ﻗﺒﻞ ﺑ ﺪ ﻭ ﺻﻼﺣِﻪ ،ﻭﻻ ﺯﺭﻉ ﻗﺒﻞ ﺍﺷﺘﺪﺍ ِﺩ ﺣﺒﻪ،
) (
ﻭﻻ ﺭﻃﹾﺒﺔﹲ ﻭﺑ ﹾﻘﻞﹲ ﻭﻻ ِﻗﺜﱠﺎﺀٌ ﻭﳓﻮﻩ ﺩﻭﻥ ﺍﻷﺻﻞ ﺇﻻ ﺑﺸﺮﻁ ﺍﻟ ﹶﻘ ﹾﻄ ِﻊ ﰲ ﺍﳊﺎﻝ * ﺃﻭ
ـــــــــــــــــــــــــــــــــــ
ﺠ ِﺮ ﺍﻟ ﺮﺣـﻰ * ﻗﻮﻟـﻪ )ﻭﻣﻔﺘﺎﺡ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻣﺎ ﻛﺎﻥ ﻣﺼﺎﳊﹸﻬﺎ ﻛﺎﳌﻔﺘﺎ ِ
ﺡ ﻭ ﺣ ِ
ﻭﺍﻟ ﹶﻔ ﻮﻗﹶﺎﱐ ﻓﻌﻠﻰ ﻭﺟﻬﲔ ﺍﻫـ.
ﻑ ﻭﺍﻟﻌﺎﺩ ﹶﺓ.
ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺫﻟﻚ ﻳﺘﺒﻊ ﺍﻟﻌ ﺮ
ﻼ ﺗﺸ ﱠﻘ ﻖ ﹶﻃ ﹾﻠﻌﻪ( ﺇﱃ ﺁﺧﺮِﻩ ،ﻭﻋﻨﻪ ﺍﳊﻜ ﻢ ﻣﻨﻮ ﹲ
ﻁ ﺑﺎﻟﺘ ﹾﺄِﺑﲑِ، ﺨﹰ
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﺑﺎﻉ ﻧ
ﺚ ﻭﻗﺒﻠﹶﻪ ﻟﻠﻤﺸﺘﺮﻱ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
ﺑﺎﻟﺘﺸﻘ ِﻖ ﻟﻈﺎﻫ ِﺮ ﺍﳊﺪﻳ ِ
ﻁ ﺍﻟ ﹶﻘﻄﹾﻊ ﰲ ﺍﳊﺎﻝ( ،ﻭﻗﺎﻝ
* ﻗﻮﻟﻪ) :ﻭﻻ ِﻗﺜﱠﺎ َﺀ ﻭﳓﻮﻩ ﻛﺒﺎ ِﺫﻧﺠﺎ ٍﻥ ﺩﻭﻥ ﺍﻷﺻﻞ ﺇ ﱠﻻ ﺑﺸﺮ ِ
ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﳚﻮﺯ ﺑﻴ ﻊ ﺍ ﹶﳌﻘﹶﺎﺛﻲ ﺟﻤﻠ ﹰﺔ ﺑﻌﺮﻭﻗِﻬﺎ ﺳﻮﺍﺀ ﺑﺪﺍ ﺻـﻼﺣﻬﺎ ﺃ ﻭ ﻻ=،
١٧١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻁ ﻋﻠﻰ ﺍﳌﺸﺘﺮﻱ. ﺟ ﺰ ﹰﺓ ﺟ ﺰﺓﹰ ،ﻭﹶﻟﻘﹾﻄ ﹰﺔ ﻟﻘﻄﺔﹰ ،ﻭﺍﳊﺼﺎ ﺩ ﻭﺍﻟﻠﻘﺎ ﹸ
ﻭﺇﻥ ﺑـﺎﻋـﻪ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﺑﺸﺮﻁ ﺍﻟﺒﻘﺎﺀ ،ﺃﻭ ﺍﺷﺘﺮﻯ ﲦﺮﹰﺍ ﱂ ﻳﺒـ ﺪ ﺻـﻼﺣﻪ
ﺑﺸﺮﻁ ﺍﻟ ﹶﻘ ﹾﻄ ِﻊ ﻭﺗﺮ ﹶﻛﻪ ﺣﱴ ﺑﺪﺍ ،ﺃﻭ ﺟ ﺰ ﹰﺓ ﺃﻭ ﻟﹸﻘﻄ ﹰﺔ ﹶﻓﻨﻤﺘﺎ ،ﺃﻭ ﺍﺷﺘﺮﻯ ﻣـﺎ ﺑـﺪﺍ
) (
ﺻﻼﺣﻪ ﻭﺣﺼﻞ ﺁﺧﺮ ﻭﺍﺷﺘﺒﻬﺎ * ،ﺃﻭ ﻋﺮﻳﺔ ﻓﺄﲦﺮ
ﺕ ﺑ ﹶﻄﻞﹶ ،ﻭﺍﻟﻜ ﱡﻞ ﻟﻠﺒﺎﺋﻊ ،ﻭﺇﺫﺍ
ﺐ ﺟﺎﺯ ﺑﻴﻌﻪ ﻣﻄﻠﻘﺎﹰ ،ﻭﺑﺸﺮﻁ ﺍﻟﺘﺒﻘﻴﺔِ، ﳊ ﺑﺪﺍ ﻣﺎ ﻟـﻪ ﺻﻼﺡ ﰲ ﺍﻟﺜﻤﺮ ِﺓ ﻭﺍﺷﺘ ﺪ ﺍ ﹶ
ﻭﻟﻠﻤﺸﺘﺮﻱ ﺗ ﺒ ِﻘﻴِﺘﺔﹲ ﺇﱃ ﺍﳊﺼﺎﺩ ﻭﺍﳉِﺬﺍﺫ ،ﻭﻳﻠﺰﻡ ﺍﻟﺒﺎﺋﻊ ﺳ ﹾﻘﻴﻪ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﱃ ﺫﻟﻚ
) (
ﺖ ﺑﺂﻓ ٍﺔ ﲰﺎﻭﻳ ٍﺔ ﺭﺟــﻊ ﻋﻠﻰ ﺍﻟـﺒﺎﺋﻊ * ، ﻭﺇﻥ ﺗﻀﺮﺭ ﺍﻷﺻﻞﹸ ،ﻭﺇﻥ ﺗﻠﻔ
ـــــــــــــــــــــــــــــــــــ
ﺕ ﻗﺒﻞ
ﳋﻀﺮﻭﺍ ِ
ﻕ ﻛﺄﺻﻮ ِﻝ ﺍﻟﺸﺠﺮِ ،ﻓﺒﻴ ﻊ ﺍ ﹸ
=ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻟﻪ ﻣﺄﺧﺬﺍﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﻌﺮﻭ
ﺑ ﺪﻭ ﺻﻼﺣِﻬﺎ ﻛﺒﻴﻊ ﺍﻟﺸﺠ ِﺮ ﺑﺜﻤﺮِﻩ ﻗﺒﻞ ﺑﺪ ﻭ ﺻﻼﺣِﻪ ﳚﻮﺯ ﺗﺒﻌﺎﹰ ،ﻭﺍﳌﺄﺧ ﹸﺬ ﺍﻟﺜـﺎﱐ :ﻭﻫـﻮ
ﱯ ﺑﻞ ﻳﺼﺢ ﺍﻟﻌﻘ ﺪ ﻋﻠﻰ ﺍﻟﻠﱡ ﹶﻘﻄﹶـ ِﺔ ﺍﳌﻮﺟـﻮﺩ ِﺓ
ﺍﻟﺼﺤﻴ ﺢ ﺃﻥ ﻫﺬﻩ ﱂ ﺗﺪﺧ ﹾﻞ ﰲ ﻧ ﻬ ِﻲ ﺍﻟﻨ ِ
ﺲ ﺍﳌﻘﺜﺎﺓ ،ﻷﻥ ﺍﳊﺎﺟ ﹶﺔ ﺩﺍﻋﻴ ﹲﺔ ﺇﱃ ﺫﻟﻚ ،ﻭﳚﻮﺯ ﺑﻴ ﻊ ﺍ ﹶﳌﻘﹶـﺎﺛﻲ
ﻭﺍﻟﻠﱡ ﹶﻘ ﹶﻄ ِﺔ ﺍﳌﻌﺪﻭﻣ ِﺔ ﺇﱃ ﺃﻥ ﺗﻴﺒ
ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺍ .ﻫـ.
ﺩﻭﻥ ﺃﹸﺻﻮﳍﺎ ،ﻭﻗﺎﻟﻪ ﺑﻌ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺍﺷﺘﺮﻯ ﻣﺎ ﺑﺪﺍ ﺻﻼﺣﻪ ﻭﺣﺼﻞ ﺁﺧﺮ ﻭﺍ ﺷﺘﺒﻬﺎ( ﺑ ﹶﻄﻞﹶ ،ﻭﻋﻨﻪ ﻻ ﻳﺒﻄﹸﻞ
ﻭﻳﺸﺘﺮﻛﺎﻥ ﰲ ﺍﻟﺰﻳﺎﺩﺓ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺗﻠﻒ ﺑﺂﻓ ٍﺔ ﲰﺎﻭﻳ ٍﺔ ﺭ ﺟ ﻊ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﻋﻨـﻪ ﺇﻥ
ﺚ ﻓﺼﺎﻋــﺪﹰﺍ ﺿﻤﻨﻪ ﺍﻟﺒﺎﺋ ﻊ ﻭﺇﻻ ﻓــﻼ. ﺖ ﺍﻟﺜﻠ ﹶ
ﺃﺗﻠﻔ ِ
ﺖ ﺍﻟﺜﻤﺎ ﺭ ﺟﺎﺋﺤﺔﹲ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻗــﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺧﺘﻠﻔـﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﺻﺎﺑ ِ
ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻗﻮﻟﻴﻪ ،ﻭﻫﻮ ﺃﻇﻬﺮﳘﺎ :ﲨﻴ ﻊ ﺫﻟﻚ ﻣﻦ ﺿﻤﺎﻥ ﺍﳌﺸﺘﺮﻱ ،ﻭﻻ ﳚـﺐ ﻟــﻪ
ﺿﻊ ﺷﻲ ٍﺀ ﻣﻨﻬﺎ.
ﻭ
ﺚ ﺍﻟﺜﻤﺮ ِﺓ ﻓﺄﻛﺜﺮ ،ﻓﻬﻮ ﺿﻤﺎﻥ ﺍﻟﺒـﺎﺋﻊ،ﺖ ﻋﻠﻰ ﺛﻠ ِ ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺗﻮﺿﻊ ﺍﳉﺎﺋﺤ ﹸﺔ ﺇﺫﺍ ﺃﺗ
ﻒ ﻋﻦ ﺃﲪﺪ ،ﻓﺮﻭﻱ ﻋﻨﻪ ﺃﻬﻧﺎ ﻣﻦ ﺿﻤﺎﻥ ﺍﻟﺒﺎﺋﻊ ﻓﻴﻤﺎ ﹶﻗﻞﱠ ﻭﺗﻮﺿـﻊ ﻋﻦ ﺍﳌﹸﺸﺘﺮﻱ ،ﻭﺍ ﺧﺘِﻠ
ﺃﻭ ﹶﻛﹸﺜـﺮ ،ﻭﻳﻮﺿـ ﻊ ﻋﻦ ﺍﳌﺸﺘـﺮﻱ ،ﻭﺭﻭﻱ ﻋﻨـﻪ ﻛﻤـﺬﻫﺐ ﻣـﺎﻟﻚ ﺍ.ﻫـ= .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٧٢
ﻒ.
ﺦ ﻭﺍﻹﻣﻀﺎ ِﺀ ﻭﻣﻄﺎﻟﺒ ِﺔ ﺍﳌﹸ ﺘ ِﻠ ِ
ﻭﺇﻥ ﺃﺗﻠﻔﻪ ﺁﺩﻣﻲ ﺧﻴﺮ ﻣﺸﺘ ٍﺮ ﺍﻟﻔﺴ ِ
ـــــــــــــــــــــــــــــــــــ
=ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ)" :(١ﺑﺎﺏ ﺇﺫﺍ ﺑﺎﻉ ﺍﻟﺜﱢﻤﺎ ﺭ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪ ﻭ ﺻﻼﺣﻬﺎ ،ﰒ ﺃﺻﺎﺑﺘﻪ ﻋﺎﻫـ ﹲﺔ
ﺲ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻧﻬﻰ ﻋﻦ ﺑﻴ ِﻊ ﺍﻟﺜﻤﺎ ِﺭ ﺣﱴ ﺗﺰﻫـﻮ،
ﺚ ﺃﻧ ٍ
ﻓﻬﻮ ﻣﻦ ﺍﻟﺒﺎﺋﻊ" ﻭﺫﻛﺮ ﺣﺪﻳ ﹶ
ﺖ ﺇﺫﺍ
ﻓﻘﻴﻞ ﻟـﻪ ﻭﻣﺎ ﺗﺰﻫﻮ؟ ﻗﺎﻝ ﺣﱴ ﺗﺤﻤﺎ ﺭ ﻭﺗﺼﻔﺎﺭ ،ﻓﻘــﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﷲ ) :ﺃﺭﺃﻳ
ﷲ ﺍﻟﺜﻤﺮ ﹶﺓ ِﺑ ﻢ ﻳﺄﺧﺬ ﺃﺣﺪﻛﻢ ﻣﺎ ﹶﻝ ﺃﺧﻴﻪ( ،ﻭﻗﺎﻝ ﺍﻟﻠﻴ ﹸ
ﺚ :ﺣﺪﺛﲏ ﻳﻮﻧﺲ ﻋـﻦ ﺍﺑـﻦ ﻣﻨ ﻊ ﺍ ُ
ﻼ ﺍﺑﺘﺎﻉ ﲦﺮﹰﺍ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪ ﻭ ﺻﻼﺣﻪ ﰒ ﺃﺻﺎﺑﺘﻪ ﻋﺎﻫ ﹲﺔ ﻛﺎﻥ ﻣﺎ ﺃﺻﺎﺑﻪ
ﺷﻬﺎﺏ ﻗﺎﻝ :ﻟﻮ ﺃ ﱠﻥ ﺭﺟ ﹰ
ﻋﻠﻰ ﺭﺑﻪ ،ﺃﺧﱪﱐ ﺳﺎ ﹸﱂ ﺑ ﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﺍﺑ ِﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ
ﻗﺎﻝ) :ﻻ ﺗﺘﺒﺎﻳﻌﻮﺍ ﺍﻟﱠﺜ ﻤ ﺮ ﺣﱴ ﻳﺒﺪ ﻭ ﺻﻼﺣﻬﺎ ،ﻭﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﱠﺜﻤﺮ ﺑﺎﻟﺜﱠﻤ ِﺮ() (٢ﺍﻧﺘﻬﻰ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠ ﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟـﺎﺑﺮ ﻗـﺎﻝ :ﻗـــﺎﻝ
ﺤ ﱡﻞ ﻟﻚ ﺃﻥ ﺗﺄﺧ ﹶﺬ
ﺖ ﻣﻦ ﺃﺧﻴﻚ ﹶﺛﻤﺮﹰﺍ ﻓﺄﺻﺎﺑﺘﻪ ﻋﺎﻫﺔﹲ ﻓﻼ ﻳ ِ
ﺭﺳــﻮﻝ ﺍﷲ ) :ﻟﻮ ِﺑ ﻌ
ﲑ ﺣﻖ؟( ﻭﺍﺳﺘﺪﻝ ﺬﺍ ﻋﻠﻰ ﻭﺿﻊ ﺍﳉﹶﻮﺍﺋ ِﺢ ﰲ ﺍﻟﺜﱠﻤـﺮ
ﻣﻨﻪ ﺷﻴﺌﹰﺎ ِﺑ ﻢ ﺗﺄﺧ ﹸﺬ ﻣﺎ ﹶﻝ ﺃﺧﻴﻚ ﺑﻐ ِ
ﻳﺸـﺘﺮﻯ ﺑﻌــﺪ ﺑ ﺪﻭ ﺻﻼﺣِﻪ ﰒ ﻳﺼﻴﺒﻪ ﺟﺎﺋﺤﺔﹲ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻳﻀ ﻊ ﻋﻨـﻪ ﺍﻟﺜﻠـﺚﹶ،
ﺚ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ :ﻻ ﻳ ﺮ ِﺟﻊ ﻋﻠﻰ
ﻭﻗﺎﻝ ﺃﲪﺪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ :ﻳﻀﻊ ﺍﳉﻤﻴﻊ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺍﻟﻠﻴ ﹸ
ﺍﻟﺒﺎﺋ ِﻊ ﺑﺸﻲﺀٍ ،ﻭﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﻭ ﺭ ﺩ ﻭﺿ ﻊ ﺍﳉﺎﺋﺤ ِﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﺑِﻴﻌﺖ ﺍﻟﺜﻤﺮ ﹸﺓ ﻗﺒﻞ ﺑ ﺪﻭ ﺻـﻼﺣِﻬﺎ
ﺚ
ﺚ ﰲ ﺭﻭﺍﻳ ِﺔ ﺟﺎﺑ ٍﺮ ﻋﻠﻰ ﻣﺎ ﻗﹸﻴ ﺪ ﺑـﻪ ﰲ ﺣـﺪﻳ ِ
ﻁ ﺍﻟ ﹶﻘ ﹾﻄ ِﻊ ﻓﻴﺤﻤﻞ ﻣ ﹾﻄﹶﻠﻖ ﺍﳊﺪﻳ ِ
ﺑﻐﲑ ﺷ ﺮ ِ
ﺃﻧﺲ ﻭﺍﷲ ﺃﻋﻠﻢ ﺍ .ﻫـ.
) (١ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .١٠١/٣
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،١٠١/٣ﻭﻣﺴﻠﻢ ﰲ
ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺑﺪ ﻭ ﺻﻼﺣﻬﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ .١١٦٦ ،١١٦٥/٣
١٧٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻉ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺴﺘﺎﻥ ،ﻭﺑ ﺪ ﻭ ﺾ ﺍﻟﺸﺠﺮ ِﺓ ﺻﻼﺡ ﳍﺎ ﻭﻟﺴﺎﺋ ِﺮ ﺍﻟﻨﻮ ِ ﺡ ﺑﻌ ِ
ﻭﺻﻼ
ﺐ ﺃﻥ ﻳﺘ ﻤ ﻮﻩ ﺣﻠﹾﻮﺍﹰ ،ﻭﰲ
ﺤﻤ ﺮ ﺃﻭ ﺗﺼﻔﺮ ،ﻭﰲ ﺍﻟﻌﻨ ِ
ﺡ ﰲ ﲦ ِﺮ ﺍﻟـﻨﺨﻞ ﺃﻥ ﺗ ﺍﻟﺼﻼ ِ
ﺐ ﺃﻛﻠﹸﻪ .ﻭﻣﻦ ﺑﺎﻉ ﻋﺒﺪﹰﺍ ﻟـﻪ ﻣﺎﻝﹲ ﻓﻤﺎﻟﹸﻪ ﻀﺞ ،ﻭﻳﻄﻴ ﺑﻘﻴ ِﺔ ﺍﻟﺜﻤﺮ ﺃﻥ ﻳﺒﺪ ﻭ ﻓﻴﻪ ﺍﻟﻨ
ﻁ ِﻋ ﹾﻠﻤﻪ) (١ﻭﺳﺎﺋ ﺮ ﻟﺒﺎﺋِﻌﻪ ،ﺇﻻ ﺃﻥ ﻳﺸﺘﺮﻃﹶﻪ ﺍﳌﺸﺘﺮﻱ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺼﺪﻩ ﺍﳌﺎ ﹶﻝ ﺍﺷﺘﺮ ﹶ
ﳉﻤﺎﻝ ﻟﻠﺒﺎﺋﻊ ﻭﺍﻟﻌﺎﺩ ﹸﺓ ﻟﻠﻤﺸﺘﺮﻱ. ﺏﺍ ﹶﻁ ﺍﻟﺒﻴ ِﻊ ﻭﺇﻻ ﻓﻼ ،ﻭﺛﻴﺎ ﺷﺮﻭ ِ
) (١ﺍﺷﺘﺮﻁ ﻋﻠﻤﻪ :ﺃﻱ ﺍﻟﻌﻠﻢ ﺑﺎﳌﺎﻝ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٧٤
ﺑـﺎﺏ ﺍﻟﺴﻠـﻢ
ﺲ ﺍﻟﻌﻘـﺪ. ﺽ ﲟﺠﻠ ِ ﻑ ﰲ ﺍﻟﺬﻣﺔ ﻣﺆﺟﻞﹲ ﺑﺜﻤ ٍﻦ ﻣﻘﺒﻮ ٍ ﻭﻫﻮ ﻋﻘﹾﺪ ﻋﻠﻰ ﻣﻮﺻﻮ ٍ
ﻁ ﺳﺒﻌ ٍﺔ:
ﺴ ﹶﻠﻢِ ،ﺑﺸﺮﻭ ٍ
ﻒ ﻭﺍﻟ
ﺴ ﹶﻠ ِ
ﻅ ﺍﻟﺒﻴ ِﻊ ﻭﺍﻟ
ﻭﻳﺼﺢ ﺑﺄﻟﻔﺎ ِ
ﻒ
ﻁ ﺻﻔﺎﺗِﻪ ﲟﻜﻴ ٍﻞ ﻭﻣﻮﺯﻭ ٍﻥ ﻭﻣﺬﺭﻭﻉٍ ،ﻭﺃﻣﺎ ﺍﳌﻌﺪﻭ ﺩ ﺍﳌﺨﺘﻠ ﺃﺣﺪﻫﺎ :ﺍﻧﻀﺒﺎ ﹸ
ﻁ
ﺱ ﻭﺍﻷﻭﺳﺎ ِ ﺱ ﻭﺍﻷﻭﺍﱐ ﺍﳌﺨﺘﻠﻔ ِﺔ ﺍﻟﺮﺅﻭ ِ ﻛﺎﻟﻔﻮﺍﻛﻪ ﻭﺍﻟﺒﻘﻮ ِﻝ ﻭﺍﳉﹸﻠﻮ ِﺩ ﻭﺍﻟﺮﺅﻭ ِ
) (
ﺱ ﻭﺍﳉﻮﺍﻫ ِﺮ ﻭﺍﳊﻮﺍﻣ ِﻞ ﻣﻦ ﺍﳊﻴـﻮﺍ ِﻥ * ﻛﺎﻟﻘﹶﻤﺎﻗ ِﻢ ﻭﺍ َﻷﺳﻄﺎ ِﻝ ﺍﻟﻀﻴﻘ ِﺔ ﺍﻟﺮﺅﻭ ِ
ﺵ ﻭﻣﺎ ﻳﺠﻤ ﻊ ﺃﺧﻼﻃﹰﺎ ﻏﲑ ﻣﺘﻤﻴﺰﺓ ﻛﺎﻟﻐﺎﻟﻴ ِﺔ ﻭﺍﳌﻌﺎﺟﲔِ ،ﻓﻼ ﻳﺼـﺢ ﻭﻛﻞ ﻣﻐﺸﻮ ٍ
ﲑ
ﺏ ﺍﳌﻨﺴﻮﺟ ِﺔ ﻣﻦ ﻧﻮﻋﲔ ،ﻭﻣﺎ ﺧ ﹾﻠﻄﹸﻪ ﻏـ ﺴ ﹶﻠﻢ ﻓﻴﻪ ﻭﻳﺼﺢ ﰲ ﺍﳊﻴﻮﺍ ِﻥ ﻭﺍﻟﺜﻴﺎ ِ ﺍﻟ
ﻣﻘﺼﻮ ٍﺩ ﻛﺎﳉﹸ ﺒ ِﻦ ﻭ ﺧ ﱢﻞ ﺍﻟﺘﻤ ِﺮ ﻭﺍﻟﺴﻜﻨﺠﺒﲔ ﻭﳓﻮﻫﺎ.
ﻒ ﳜﺘﻠﻒ ﺑﻪ ﺍﻟﺜﻤ ﻦ ﻇﺎﻫﺮﺍﹰ ،ﻭﺣﺪﺍﺛﺘﻪ ﻉ ﻭﻛﻞ ﻭﺻ ٍ ﺲ ﻭﺍﻟﻨﻮ ِ
ﺍﻟﺜﺎﱐِ :ﺫ ﹾﻛﺮ ﺍﳉِﻨ ِ
ﻁ ﺍ َﻷﺭﺩِﺇ ﻭﺍﻷﺟﻮﺩِ ،ﺑﻞ ﺟﻴﺪ ﻭﺭﺩﻱﺀٌ ،ﻓﺈﻥ ﺟﺎﺀ ﲟﺎ ﺷﺮﻁ ﻭِﻗ ﺪﻣﻪ ،ﻭﻻ ﻳﺼﺢ ﺷﺮ ﹸ
ﺃﻭ ﺃﺟﻮ ﺩ ﻣﻨﻪ ﻣﻦ ﻧﻮﻋﻪ ﻭﻟﻮ ﻗﺒ ﹶﻞ ﳏﻠﱢﻪ ،ﻭﻻ ﺿﺮ ﺭ ﰲ ﻗﺒﻀﻪ ﻟﺰﻣﻪ ﺃﺧﺬﹸﻩ.
ﻉ ﻳﻌﻠﻢ ،ﻓﺈﻥ ﹶﺃﺳـﻠﹶﻢ ﰲ ﺍﳌﻜﻴـﻞ
ﺍﻟﺜﺎﻟﺚ :ﺫﻛ ﺮ ﻗﺪﺭِﻩ ﺑﻜﻴ ٍﻞ ﺃﻭ ﻭ ﺯ ٍﻥ ﺃﻭ ﹶﺫ ﺭ ٍ
) (
ﺢ*. ﻼ ﱂ ﻳﺼ ﻭﺯﻧﺎﹰ ،ﺃﻭ ﰲ ﺍﳌﻮﺯﻭﻥ ﻛﻴ ﹰ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺍﳊﺎﻣ ﹸﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ( ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﻻ ﻳﺼﺢ ﰲ ﺍﳊﻮﺍﻣـﻞ
ﺼ ﹶﻔ ﹶﺔ ﻻ ﺗﺄﰐ ﻋﻠﻴﻬﺎ ،ﻭﻷﻥ ﺍﻟﻮﻟ ﺪ ﳎﻬﻮ ﹲﻝ ﻏ ﲑ ﻣﺘﺤﻘﻖٍ ،ﻭﻓﻴﻪ ﻭﺟ ﻪ ﺁﺧ ﺮ
ﻣﻦ ﺍﳊﻴﻮﺍﻥ ،ﻷﻥ ﺍﻟ
ﺻﺤﺔ ﺑﻴ ِﻊ ﺍﳊﺎﻣﻞ.ﳊ ﻤ ﹶﻞ ﻻ ﺣ ﹾﻜ ﻢ ﻟﻪ ﻣﻊ ﺍﻷﻡ ﺑﺪﻟﻴﻞ ِ
ﺃﻧﻪ ﻳﺼﺢ ،ﻷﻥ ﺍ ﹶ
ﻼ ﱂ ﻳﺼﺢ( ﻭﻋﻨـﻪ ﻳﺼـﺢ،
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﺃﺳﻠﻢ ﰲ ﺍﳌﻜﻴﻞ ﻭﺯﻧﹰﺎ ﺃﻭ ﺍﳌﻮﺯﻭﻥ ﻛﻴ ﹰ
ﻉ ﻓﺒـﺄﻱ
ﺽ ﻣﻌﺮﻓ ﹸﺔ ﹶﻗ ﺪﺭِﻩ ﻭﺇﻣﻜﺎ ﹸﻥ ﺗﺴﻠﻴﻤ ِﻪ ﻣﻦ ﻏﲑ ﺗﻨﺎﺯ ٍ
ﺍﺧﺘﺎﺭﻫﺎ ﺍﳌﻮﻓ ﻖ ﻭﻏﲑﻩ؛ ﻷﻥ ﺍﻟﻐﺮ
ﹶﻗ ﺪ ٍﺭ ﻗﺪﺭ ﻩ ﺟﺎﺯ.
١٧٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺢ ﺣﺎ ﹰﻻ * ﻭﻻ ﺇﱃ ﺍﻟﺮﺍﺑﻊ :ﺫﻛ ﺮ ﺃﺟ ٍﻞ ﻣﻌﻠﻮ ٍﻡ ﻟـﻪ ﻭ ﹾﻗﻊ ﰲ ﺍﻟﱠﺜﻤﻦ ،ﻓﻼ ﻳﺼ
) (
ﺍﳉِﺬﺍ ِﺫ ﻭﺍﳊﺼﺎ ِﺩ * ،ﻭﻻ ﺇﱃ ﻳﻮ ٍﻡ ﺇﻻ ﰲ ﺷﻲ ٍﺀ ﻳ ﹾﺄﺧﺬﹸﻩ ﻣﻨﻪ ﻛ ﱠﻞ ﻳـﻮﻡ ،ﻛﺨﺒـ ٍﺰ
ﻭﳊ ٍﻢ ﻭﳓﻮﳘﺎ.
ﺖ ﺍﻟ ﻌﻘﹾﺪ ،ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﺃﻭ
ﺤﻠﱢﻪ ﻭﻣﻜﺎ ِﻥ ﺍﻟﻮﻓﺎﺀ ﻻ ﻭﻗ ﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﻮﺟﺪ ﻏﺎﻟﺒﹰﺎ ﰲ ﻣ
ﺴﺦ ﺍﻟ ﹸﻜ ﱢﻞ ﺃﻭ ﺍﻟﺒﻌﺾِ ،ﻭﻳﺄﺧ ﹸﺬ ﺍﻟﺜﻤ ﻦ ﺍﳌﻮﺟﻮ ﺩ ﺃﻭ ِﻋ ﻮﺿﻪ.ﺑﻌﻀﻪ ﻓﻠﻪ ﺍﻟﺼﱪ ،ﺃﻭ ﹶﻓ
) (
ﻕ * ،ﻭﺇﻥ ﺾ ﺍﻟﺜﻤ ﻦ ﺗﺎﻣﹰﺎ ﻣﻌﻠﻮﻣﹰﺎ ﻗﺪﺭﻩ ﻭﻭﺻﻔﹸﻪ ﻗﺒﻞ ﺍﻟﺘﻔ ﺮ ِ ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﻳﻘﺒ
ﺲ ﺇﱃ ﺃﺟﻠﹶـﻴﻦ ﺃﻭ ﺾ ﰒ ﺍﻓﹾﺘﺮﻗﺎ ﺑ ﹶﻄ ﹶﻞ ﻓﻴﻤﺎ ﻋﺪﺍﻩ ،ﻭﺇﻥ ﹶﺃ ﺳﻠﹶﻢ ﰲ ﺟِـ ﻨ ٍ ﺾ ﺍﻟﺒﻌ
ﻗﹶﺒ
ﺲ ﻭﲦﻨﻪ ﻭ ِﻗﺴﻂ ﻛ ﱢﻞ ﺃﺟﻞ. ﻋﻜﺴﻪ ﺻﺢ ﺇﻥ ﺑﻴ ﻦ ﻛ ﱠﻞ ﺟﻨ ٍ
ﺢ ﰲ ﻋﻴﻦ. ﺴﻠِﻢ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﻼ ﻳﺼ ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﻳ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻓﻼ ﻳﺼﺢ ﺣﺎ ﹰﻻ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼ ﺢ ﺍﻟﺴﹶﻠ ﻢ ﺣﺎ ﹰﻻ ﺇﻥ ﻛـﺎﻥ
ﺴﻠﱠﻢ ﻓﻴﻪ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ِﻣﻠﹾﻜﻪ ﻭﺇﻻ ﻓﻼ.
ﺍ ﹸﳌ
ﳉﺬﹶﺍﺫ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻﺑﺪ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻷﺟـ ﹸﻞ
ﳊﺼﺎ ِﺩ ﻭﺍ ِ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺇﱃ ﺍ ﹶ
ﳉﺬﹶﺍ ِﺫ ﺃﻭ ﺍﺷﺘﺮﻁ ﺍﳋﻴﺎﺭ ﺇﻟﻴﻪ ﻓﻌﻠﻰ ﺭﻭﺍﻳﺘﲔ،
ﳊﺼﺎ ِﺩ ﻭﺍ ِ
ﻣﻘﺪﺭﹰﺍ ﺑﺰﻣ ٍﻦ ﻣﻌﻠﻮﻡٍ ،ﻓﺈﻥ ﺃﺳﻠﻢ ﺇﱃ ﺍ ﹶ
ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﺪ :ﻭﺃﻣﺎ ﺍﻷﺟ ﹸﻞ ﺇﱃ ﺍﳉِﺬﺍﺫ ﻭﺍﳊﺼﺎ ِﺩ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ،ﻓﺄﺟﺎﺯﻩ ﻣﺎﻟﻚ ،ﻭﻣﻨﻌـﻪ
ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻓﻤﻦ ﺭﺃﻯ ﺃﻥ ﺍﻻﺧﺘﻼ
ﻑ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻵﺟﺎﻝ ﻳﺴﲑﹰﺍ
ﺃﺟﺎﺯ ﺫﻟﻚ ،ﺇﺫ ﺍﻟﻀﺮ ﺭ ﺍﻟﻴﺴ ﲑ ﻣﻌﻔﻮﱞ ﻋﻨﻪ ﰲ ﺍﻟﺸﺮﻉ ،ﻭ ﺷﺒﻬﻪ ﺑﺎﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ
ﺍﻟﺸﻬﻮﺭ ﻣﻦ ِﻗﺒ ِﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﻭﻣﻦ ﺭﺃﻯ ﺃﻧﻪ ﻛﺜﲑ ،ﻭﺃﻧﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ
ﺠﺰِﻩ ﺍﻫـ .ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﻧﻘﺼﺎ ِﻥ ﺍﻟﺸﻬﻮﺭ ﻭﻛﻤﺎﻟِﻬﺎ ﱂ ﻳ
ﺱ * ﻗﻮﻟـﻪ) :ﻗﺒﻞ ﺍﻟﺘﻔﹶﺮﻕ( .ﻗﺎﻝ ﰲ ﺍﻹﻓﺼﺎﺡ :ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﺗﻔﺮﻗﺎ ﻗﺒﻞ ﻗـﺒ ِ
ﺾ ﺭﺃ ِ
ﺴﹶﻠﻢ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﺼﺢ،
ﺴﹶﻠ ِﻢ ﰲ ﺍﻠﺲ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ :ﻳﺒﻄﹸﻞ ﺍﻟ
ﻣﺎ ِﻝ ﺍﻟ
ﺴﻠﹶﻢ ﻳﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ ﻣﺎ ﱂ ﻳﻜﻦ ﺷﺮﻃﹰﺎ.
ﺱ ﻣﺎﻝ ﺍﻟ
ﺾ ﺭﺃ ِ
ﻭﺇﻥ ﺗﺄﺧﺮ ﻗﺒ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٧٦
ﺤ ٍﺮ
ﱪ ﺃﻭ ﺑ
ﺐ ﺍﻟﻮﻓﺎ ُﺀ ﻣﻮﺿ ﻊ ﺍﻟ ﻌ ﹾﻘﺪِ ،ﻭﻳﺼﺢ ﺷﺮﻃﹸﻪ ﰲ ﻏﲑﻩ ﻭﺇﻥ ﻋﻘﺪ ﺑ ﻭﳚ
) ( ) (
ﺴ ﹶﻠ ِﻢ ﻓﻴﻪ ﻗﺒﻞ ﻗﺒﻀِﻪ * ﻭﻻ ﻫﺒﺘﻪ * ،ﻭﻻ ﺍﳊﻮﺍﻟ ﹸﺔ ﺑﻪﺷﺮﻃﺎﻩ ،ﻭﻻ ﻳﺼﺢ ﺑﻴ ﻊ ﺍﳌﹸ
) (
ﻭﻻ ﻋﻠﻴﻪ ﻭﻻ ﹶﺃ ﺧﺬﹸ ِﻋ ﻮﺿِﻪ ،ﻭﻻ ﻳﺼﺢ ﺃﺧ ﹸﺬ ﺍﻟﺮﻫ ِﻦ ﻭﺍﻟﻜﻔﻴ ِﻞ ﺑﻪ * .
ـــــــــــــــــــــــــــــــــــ
ﺴ ﹶﻠ ِﻢ ﻓﻴﻪ ﻗﺒﻞ ﹶﻗ ﺒﻀِﻪ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﻮﺯ ﺑﻴ ﻊ * ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺼﺢ ﺑﻴ ﻊ ﺍﳌﹸ
ﺴﻠﹶﻢ ﻭﻏﲑِﻩ ،ﻭﻫﻮ ﺭﻭﺍﻳـ ﹲﺔ ﻋـﻦ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟ ﻐﺮِﱘ ﻭﻏﲑِﻩ ،ﻭﻻ ﹶﻓﺮﻕ ﺑﲔ ﺩﻳﻦ ﺍﻟ
ﺃﲪﺪ .ﻭﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻟﻜﻦ ِﺑﻘﹶﺪﺭ ﺍﻟﻘﻴﻤ ِﺔ ﻓﻘﻂ ،ﻟﺌﻼ ﻳ ﺮﺑ ﺢ ﻓﻴﻤﺎ ﱂ ﻳﻀﻤﻦ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ِﻫﺒﺘﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺍﳌﺬﻫﺐ ﻣﻦ ﹶﺃ ِﺫ ﹶﻥ ﻟ ﻐ ِﺮﳝِﻪ ﰲ ﺍﻟﺼﺪﻗ ِﺔ ﺑﺪﻳﻨﺔ
ﺻ ﺮﻓِﻪ ﺃﻭ ﺍﳌﹸﻀﺎﺭﺑ ِﺔ ﱂ ﻳﺼﺢ ،ﻭﻋﻨﻪ ﻳﺼ ﺢ ﺑﻨﺎﻩ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ِﺷﺮﺍ ِﺀ ِﻩ ﻣﻦ ﻧﻔﺴِﻪ ﻭﺑﻨﺎﻩ ﻋﻨﻪ ﺃﻭ
ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﻠﻰ ﹶﻗﺒﻀِﻪ ﻣﻦ ﻧﻔﺴﻪ ﳌﻮ ﱢﻛﻠِﻪ ﻭﻓﻴﻬﺎ ﺭﻭﺍﻳﺘﺎﻥ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﺼﺢ ﹶﺃ ﺧﺬﹸ ﺍﻟﺮﻫ ِﻦ ﻭﺍﻟﻜﻔﻴ ِﻞ ﺑﻪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ ،ﻭﻫﻞ ﳚﻮﺯ ﺍﻟﺮﻫ ﻦ
ﺴﹶﻠﻢِ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ: ﺴﹶﻠ ِﻢ ﻓﻴﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺍﻟﻜﻔﻴ ﹸﻞ ﰲ ﺍﻟ ﻭﺍﻟﻜﻔﻴﻞ ﺑﺎﳌﹸ
ﺚ ﺍﻷﻋﻤﺶِ ،ﻗﺎﻝ ﺗﺬﺍ ﹶﻛﺮﻧﺎ ﻋﻨﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟ ﺮ ﻫ ﻦ ﰲ ﺴﻠﹶﻢ ﻭﺫﻛﺮ ﺣﺪﻳ ﹶ ﺑﺎﺏ ﺍﻟﺮ ﻫ ﻦ ﰲ ﺍﻟ
ﺴﻠﹶﻒ ،ﻓﻘﺎﻝ :ﺣﺪﺛﲏ ﺍﻷﺳﻮ ﺩ ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﻟ
ﻆ :ﻭﰲ ﻳﻬﻮﺩﻱ ﻃﻌﺎﻣﹰﺎ ﺇﱃ ﺃﺟ ٍﻞ ﻣﻌﻠﻮ ٍﻡ ﻭﺍ ﺭﺗ ﻬ ﻦ ﻣﻨﻪ ِﺩﺭﻋﹰﺎ ﻣﻦ ﺣﺪﻳ ٍﺪ) ،(١ﻗﺎﻝ ﺍﳊﺎﻓ ﹸ
ﺴﹶﻠ ِﻢ ﻻ ﳚﻮﺯ.
ﺍﳊﺪﻳﺚ ﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﺍﻟ ﺮ ﻫ ﻦ ﰲ ﺍﻟ
ﺖ ﻛﺮﺍ ﻫ ﹶﺔ ﺫﻟﻚ ﻋﻦ ﺍﺑ ِﻦ ﻋﻤ ﺮ ﻭﺍﳊﺴ ِﻦ ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺇﺣﺪﻯ ﻗﺎﻝ ﺍﳌﻮﻓﻖ :ﺭﻭﻳ
ﳊﺠ ﹸﺔ ﻓﻴﻪ ﻗﻮﻟﹸـﻪ ﺗﻌﺎﱃِ :ﺇﺫﹶﺍ ﺗﺪﺍﻳ ﻨﺘ ﻢ ِﺑ ﺪﻳ ٍﻦ
ﺺ ﻓﻴﻪ ﺍﻟﺒﺎﻗﻮﻥ ﻭﺍ ﹸ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﻭﺭ ﺧ
ﺴﻤﻰ ﻓﹶﺎ ﹾﻛﺘﺒﻮ ﻩ] ..ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ ،[٢٨٢:ﺇﱃ ﺃﻥ ﻗـــﺎﻝ :ﹶﻓ ِﺮﻫﺎﻥﹲ ِﺇﻟﹶﻰ ﹶﺃ ﺟ ٍﻞ ﻣ
ﺿﺔﹲ ُ ،..ﻭﺍﻟﻠﻔ ﹸ
ﻆ ﻋﺎﻡﱞ ﻓﻴﺪﺧ ﹸﻞ ﺍﻟﺴﹶﻠ ﻢ ﰲ ﻋﻤﻮﻣﻪ ﻷﻧﻪ ﺃﺣ ﺪ ﻧﻮﻋﻲ ﺍﻟﺒﻴﻊ. ﻣ ﹾﻘﺒﻮ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﰲ :ﺑﺎﺏ ﺷﺮﺍﺀ ﺍﻟﻨﱯ ﺑﺎﻟﻨﺴﻴﺌﺔ ،ﻭﺑﺎﺏ ﺷﺮﺍﺀ ﺍﻹﻣﺎﻡ ﺍﳊﻮﺍﺋﺞ ﺑﻨﻔﺴﻪ ،ﻭﺑﺎﺏ ﺷﺮﺍﺀ
ﺍﻟﻄﻌﺎﻡ ﺇﱃ ﺃﺟﻞ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﻭﰲ :ﺑﺎﺏ ﻣﻦ ﺭﻫﻦ ﺩﺭﻋﻪ ،ﻭﺑﺎﺏ ﺍﻟﺮﻫﻦ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ،ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﺮﻫﻦ ،ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .١٨٧ ،١٨٦ ،١٠١ ،٨١ ،٧٤ ،٧٣/٣
١٧٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﻘـﺮﺽ
ﻭﻫﻮ ﻣﻨﺪﻭﺏ ،ﻭﻣﺎ ﺻﺢ ﺑﻴﻌﻪ ﺻﺢ ﻗﺮﺿﻪ ،ﺇﻻ ﺑﲏ ﺁﺩﻡ ،ﻭﻳﻤ ِﻠﻜﹸﻪ ﺑ ﹶﻘ ﺒﻀِﻪ،
) (
ﺖ ﺑ ﺪﻟﹸﻪ ﰲ ﺫﻣﺘِﻪ ﺣﺎﻻﹰ ،ﻭﻟﻮ ﹶﺃ ﺟﻠﹶـﻪ * ،ﻓـﺈﻥ ﺭ ﺩ ﻩ ﻓﻼ ﻳﻠﺰﻡ ﺭ ﺩ ﻋﻴﻨِﻪ ،ﺑﻞ ﻳﺜﺒ
ﺖ ﻣ ﹶﻜﺴﺮ ﹰﺓ ﺃﻭ ﻓﹸﻠﻮﺳﹰﺎ ﻓﻤﻨ ﻊ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺍﳌﻌﺎﻣﻠ ﹶﺔ ـﺎ ﺍﳌﹸ ﹾﻘﺘ ِﺮﺽ ﻟﺰ ِﻡ ﻗﺒﻮﻟﹸﻪ ،ﻭﺇﻥ ﻛﺎﻧ
) (
ﺕ ﻭﺍﻟﻘﻴﻤ ﹶﺔ ﰲ ﻏﲑﻫﺎ ،ﻓـﺈﻥ ﺽ * ،ﻭﻳ ﺮ ﺩ ﺍ ِﳌ ﹾﺜ ﹶﻞ ﰲ ﺍ ِﳌﺜﹾﻠﻴﺎ ِﻓﻠﻪ ﺍﻟﻘﻴﻤ ﹸﺔ ﻭﻗﺖ ﺍﻟﻘﺮ ِ
ﹶﺃ ﻋ ﻮ ﺯ ﺍِﳌ ﹾﺜﻞﹸ ﻓﺎﻟﻘﻴﻤ ﹸﺔ ﺇﺫﹰﺍ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺑﻞ ﻳﺜﺒﺖ ﺑﺪﻟﹸﻪ ﰲ ﺫﻣﺘﻪ ﺣﺎﻻ ﻭﻟﻮ ﺃﺟﻠﻪ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺪﻳﻦ
ﺍﳊﺎﻝﱡ ﻳﺘﺄﺟﻞ ﺑﺘﺄﺟﻴﻠِﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺪﻳ ﻦ ﻗﺮﺿﹰﺎ ﺃﻭ ﻏﲑﻩ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟـﻚ ﻭﻭﺟـ ﻪ ﰲ
ﻣﺬﻫﺐ ﺃﲪﺪ ﺍ.ﻫـ.
ﺴ ﻤ ًﻰ ﺃﻭ ﺃ ﺟﻠﹶﻪ ﰲ ﺍﻟﺒﻴﻊ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤـﺮ
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺇﺫﺍ ﺃﻗﺮﺿﻪ ﺇﱃ ﺃﺟﻞ ﻣ
ﺱ ﺑﻪ ،ﻭﺇﻥ ﺃﹸﻋﻄِﻲ ﺃﻓﻀ ﹶﻞ ﻣﻦ ﺩﺭﺍﳘﻪ ﻣﺎ ﱂ ﻳﺸﺘﺮﻁ. ﰲ ﺍﻟ ﹶﻘﺮﺽ ﺇﱃ ﹶﺃ ﺟ ٍﻞ :ﻻ ﺑﺄ
ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ :ﻫﻮ ﺇﱃ ﹶﺃ ﺟﻠِﻪ ﰲ ﺍﻟ ﹶﻘﺮﺽ ،ﻭﻗﺎﻝ ﺍﻟﻠﻴﺚ :ﺣﺪﺛﲏ ﺟﻌﻔ ﺮ
ﺑ ﻦ ﺭﺑﻴﻌ ﹶﺔ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻫ ﺮﻣﺰ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻪ
ﺾ ﺑﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﺃﻥ ﻳﺴﻠﻔﻪ ﻓﺪﻓﻌﻬﺎ ﺇﻟﻴـﻪ ﺇﱃ ﺃﺟـﻞ ﻼ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺳﺄﻝ ﺑﻌ
ﹶﺫﻛﹶﺮ ﺭﺟ ﹰ
ﻣﺴﻤﻰ ،ﺍﳊﺪﻳﺚ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻜﺴ ﺮ ﹰﺓ ﺃﻭ ﻓﻠﻮﺳﹰﺎ ﻓﻤﻨﻊ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺍﳌﻌﺎﻣﻠ ﹶﺔ ﺎ ﻓﻠﻪ ﺍﻟﻘﻴﻤـ ﹸﺔ
ﺽ( .ﻗــﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺍﳌﻘﻨﻊ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﺳــﻮﺍﺀ ﻛﺎﻧﺖ ﺑــﺎﻗﻴ ﹰﺔ ﺖ ﺍﻟﻘﺮ ِﻭﻗ
ﺖ ﲢﺮﳝﻬﺎ ،ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺍﻟﺘﻨﺒﻴﻪ ،ﻭﻗﺎﻝ ﺃﻭ ﺍﺳﺘﻬﻠﻜﹶﻬﺎ ،ﻭﻗﻴــﻞ :ﻟـﻪ ﺍﻟﻘﻴﻤ ﹸﺔ ﻭﻗــ
ﺴﺘﻮﻋﺐ :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ. ﰲ ﺍ ﹸﳌ
)ﻓﺎﺋﺪﺓ( :ﻗﻮﻟﹸـﻪ) :ﻓﺘﻜﻮ ﹸﻥ ﻟـﻪ ﺍﻟﻘﻴﻤ ﹸﺔ( ،ﺍﻋﻠ ﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﳑﺎ ﻳﺠﺮﻱ ﻓﻴـﻪ ﺭﺑـﺎ
ﻀ ِﻞ ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﳑﺎ ﻻ ﻳﺠﺮﻱ ﻓﻴﻪ ﺍﻟﺮﺑﺎ ،ﻓﻠﻮ ﺃﻗﺮﺿﻪ ﺩﺭﺍﻫﻢ ﻣﻜﺴﺮﺓ ﻓﺤﺮﻣﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟ ﹶﻔ
ﺃﻋﻄﻰ ﻗﻴﻤﺘﻬﺎ ﺫﻫﺒﺎ ﻭﻋﻜﺴﻪ ﺑﻌﻜﺴﻪ ﺍ .ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٧٨
) (
ﻁ ﺃﻭ ﺃﻋﻄﺎﻩ ﹶﺃﺟـﻮ ﺩ ﺃﻭ ﻁ ﺟ ﺮ ﻧﻔﹾﻌﹰﺎ * ،ﻭﺇﻥ ﺑﺪﹶﺃ ﺑﻪ ﺑﻼ ﺷ ﺮ ٍ ﻭﳛﺮ ﻡ ﻛ ﱡﻞ ﺷ ﺮ ٍ
ﺠ ِﺮ ﻋﺎﺩﺗﻪ ﺑﻪ ﱂﻫﺪﻳ ﹰﺔ ﺑﻌﺪ ﺍﻟﻮﻓﺎ ِﺀ ﺟﺎﺯ ،ﻭﺇﻥ ﺗﱪﻉ ﹸﳌ ﹾﻘ ِﺮﺿِﻪ ﻗﺒ ﹶﻞ ﻭﻓﺎﺋِﻪ ﺑﺸﻲﺀ ﱂ ﺗ
ﻱ ﻣﻜﺎﻓﺄﺗﻪ ﺃﻭ ﺍﺣﺘﺴﺎﺑﻪ ﻣﻦ ﺩﻳﻨﻪِ ،ﻭﺇﻥ ﺃﻗﺮﺿﻪ ﺃﲦﺎﻧﹰﺎ ﻓﻄﺎﻟﺒﻪ ﺑﺒﻠ ٍﺪ ﹸﲡ ﺰ ﺇﻻ ﺃﻥ ﻳﻨﻮ
ﺤ ﻤﻠِﻪ ﻣﺆﻧﺔﹲ ِﻗ ﻴ ﻤﺘﻪ ﺇﻥ ﱂ ﺗﻜﻦ ﺑﺒﻠ ِﺪ ﺍﻟﻘﺮﺽ ﹶﺃﻧﻘﹶﺺ.
ﺁﺧ ﺮ ﻟﺰﻣﺘﻪ ،ﻭﻓﻴﻤﺎ ِﻟ
ـــــــــــــــــــــــــــــــــــ
ﻁ ﺟ ﺮ ﻧﻔﻌﹰﺎ( .ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﻛـﺄ ﹾﻥ ﻳﺴـﻜﻨﻪ ﺩﺍﺭﻩ ﺃﻭ
ﺤﺮﻡ ﻛ ﱡﻞ ﺷﺮ ٍ
* ﻗﻮﻟـﻪ) :ﻭﻳ
ﻕ ﻭﹸﻗﺮﺑﺔٍ ،ﻓﺈﺫﺍ ﺷﺮﻁ ﻓﻴﻪ ﺍﻟﺰﻳﺎﺩ ﹶﺓ ﺃﺧﺮﺟﻪ ﻋﻦ ﻣﻮﺿﻮﻋﻪ، ﻳﻘﻴﻀﻪ ﺧﲑﹰﺍ ﻣﻨﻪ ،ﻷﻧﻪ ﻋﻘ ﺪ ِﺇﺭﻓﺎ ٍ
ﻒ ﺯﻳـﺎﺩ ﹰﺓ ﺃﻭ ﻫﺪﻳـ ﹰﺔ ﺴِﻠ ِ
ﺴﺘ
ﻒ ﺇﺫﺍ ﺷﺮﻁ ﻋﻠﻰ ﺍﳌﹸ ﺴِﻠ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ :ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﳌﹸ
ﻒ ﻋﻠﻰ ﺫﻟﻚ ،ﺃ ﱠﻥ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺰﻳﺎﺩ ِﺓ ﻋﻠﻰ ﺫﻟﻚ ِﺭﺑﹰﺎ ﺍﻫـ.
ﻓﺄﺳﻠ
ﺽ ﻣﺎ ِﻝ ﺍﻟﻴﺘﻴ ِﻢ ﰲ ﺑﻠﺪ ﻟﻴﻮﻓﻴﻪ ﰲ ﺑﻠﺪ ﺁﺧﺮ ِﻟ ﲑﺑ ﺢ ﺧﻄﹶـ ﺮ
ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻟﻠﻮﺻ ﻲ ﹶﻗ ﺮ
ﺍﻟﻄﺮﻳﻖ.
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺼﺤﻴ ﺢ ﺟﻮﺍﺯﻩ ،ﻷﻧﻪ ﻣﺼﻠﺤ ﹲﺔ ﳍﻤﺎ ﻣﻦ ﻏـﲑ
ﺿﺮ ٍﺭ ﺑﻮﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺍ.ﻫـ.
ﻗﻠﺖ :ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺇﻧﺴﺎ ٍﻥ ﺗ ﻤ ﺮ ﺃﻭ ﺣﺐﱞ ﻭﻛﺴﺪ ﰲ ﻳﺪﻩ ﺟﺎﺯ ﻟـﻪ ﺃﻥ ﻳﺴـﻠﻔﹶﻪ ﺇﱃ
ﺽ ﺟ ﺮ ﻣﻨﻔﻌ ﹰﺔ ﻓﻬﻮ ﺭﺑﹰﺎ( ،ﻭﺛﻮﺍﺑـﻪ
ﺍﻟﺜﻤﺮ ِﺓ ﺍﳌﹸﻘﺒﻠﺔ ،ﻭﻻ ﻳﺪﺧ ﹸﻞ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ) :ﻛ ﱡﻞ ﹶﻗ ﺮ ٍ
ﻋﻠﻰ ﺣﺴﺐ ﻧﻴﺘِﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﰲ ﻣﻨﻪ ﰲ ﺑﻠ ٍﺪ ﺁﺧـ ﺮ ﺟـﺎﺯ ﻋﻠـﻰ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﺃﻗﺮﺿﻪ ﰲ ﺑﻠ ٍﺪ ﻟﻴﺴﺘﻮ ﹶ
ﺽ ﺍﳌﻨﺎﻓ ِﻊ ﻣﺜ ﹶﻞ ﺃﻥ ﻳﺤﺼ ﺪ ﻣﻌﻪ ﻳﻮﻣﹰﺎ ﻭﳛﺼ ﺪ ﺍﻵﺧ ﺮ ﻣﻌـﻪ ﻳﻮﻣـﹰﺎ ﺃﻭﺍﻟﺼﺤﻴﺢ ،ﻭﳚﻮﺯ ﻗﺮ
ﻳﺴﻜﻨﻪ ﺩﺍﺭﹰﺍ ﻟﻴﺴﻜﻨﻪ ﺍﻵﺧ ﺮ ﻣﻌﻪ ﺑﺪﻟﹶﻬﺎ ﺍ .ﻫـ.
١٧٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﺮﻫـﻦ
ﺢ ﰲ ﻛ ﱢﻞ ﻋ ﻴ ٍﻦ ﳚﻮ ﺯ ﺑﻴﻌﻬﺎ ﺣﱴ ﺍﹸﳌﻜﹶﺎﺗﺐ ﻣﻊ ﺍﳊـ ﻖ ﻭﺑﻌـﺪﻩ ﺑــ ﺪﻳ ٍﻦ ﻳﺼ
) (
ﺢ ﺭﻫ ﻦ ﺍ ﹶﳌﺸﺎﻉِ ،ﻭﳚـﻮﺯ ﺭﻫـ ﻦ ﺖ * ،ﻭﻳﻠﺰﻡ ﰲ ﺣ ﻖ ﺍﻟﺮﺍﻫ ِﻦ ﻓﻘﻂ ،ﻭﻳﺼ ﺛﺎﺑ ٍ
ﺢ ﲑ ﺍﳌﻜﻴ ِﻞ ﻭﺍﳌﻮﺯﻭ ِﻥ ﻋﻠﻰ ﲦﻨِﻪ ﻭﻏﲑِﻩ .ﻭﻣـﺎﻻ ﳚﻮﺯ ﺑﻴ ﻌـﻪ ﻻ ﻳﺼـ ﺍﳌﺒﻴ ِﻊ ﻏ ِ
) (
ﻁﻉ ﺍﻷﺧﻀ ﺮﻳﻦ * ﻗﺒﻞ ﺑﺪ ﻭ ﺻﻼﺣِﻬﻤﺎ ﺑـﺪﻭﻥ ﺷـ ﺮ ِ ﺭﻫﻨﻪ ،ﺇﻻ ﺍﻟﺜﻤﺮ ﹶﺓ ﻭﺍﻟﺰﺭ
) (
ﺾ * ،ﻭﺍﺳﺘﺪﺍﻣﺘﻪ ﺷﺮﻁﹲ ،ﻓﺈﻥ ﺃﺧﺮﺟـﻪ ﺇﱃ ﺍﻟ ﹶﻘﻄﹾﻊ .ﻭﻻ ﻳﻠﺰ ﻡ ﺍﻟﺮﻫ ﻦ ﺇﻻ ﺑﺎﻟﻘﺒ ِ
ﺍﻟﺮﺍﻫ ِﻦ ﺑﺎﺧﺘﻴﺎﺭِﻩ ﺯﺍ ﹶﻝ ﻟﺰﻭﻣﻪ ،ﻓﺈﻥ ﺭﺩﻩ ﺇﻟﻴـﻪ ﻋﺎﺩ ﻟﺰﻭﻣﻪ ﺇﻟﻴــﻪ ،ﻭﻻ ﻳ ﻨﻔﹸـﺬ
ﺢ ﻣﻊ ﻑ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻓﻴﻪ ﺑﻐﲑ ﺇﺫ ِﻥ ﺍﻵﺧﺮ ﺇﻻ ِﻋ ﺘ ﻖ ﺍﻟﺮﺍﻫﻦِ ،ﻓـﺈﻧﻪ ﻳﺼـ ﺗﺼﺮ
ﳉﻨﺎﻳـ ِﺔ ﻋﻠﻴـﻪﺍﻹﰒِ ،ﻭﺗﺆﺧﺬ ﻗﻴﻤﺘﻪ ﺭﻫﻨﹰﺎ ﻣﻜﺎﻧﻪ ،ﻭﳕﺎ ُﺀ ﺍﻟﺮﻫﻦ ﻭﻛﺴﺒﻪ ﻭﹶﺃ ﺭﺵ ﺍ ِ
ﺤﻖ ﺑﻪ ،ﻭ ﻣ ﺆﻧﺘﻪ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦِ ،ﻭ ﹶﻛ ﹶﻔﻨﻪ ﻭﺃﺟﺮ ﹸﺓ ﻣﺨﺰﻧِﻪ ،ﻭﻫﻮ ﺃﻣﺎﻧـﺔﹲ ﰲ ﻳـ ِﺪﻣ ﹾﻠ
ﲑ ﺗ ﻌ ﺪ ﻣﻨﻪ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﺴﻘﻂﹸ ﻼ ِﻛـﻪ ﺷﻲﺀٌ ﻣﻦ
ﻒ ﺑﻐ ِ
ﺍﳌﹸ ﺮﺗﻬِﻦ ،ﺇﻥ ﺗ ِﻠ
ـــــــــــــــــــــــــــــــــــ
ﺖ( ﻭﻋﻨﻪ ﳚﻮﺯ ،ﻗﺎﻝ ﰲ ﺍﻟﻮﺟﻴﺰ :ﻭﳚﻮ ﺯ ﺷﺮ ﹸ
ﻁ ﺍﻟ ﺮ ﻫ ِﻦ ﻭﺍﻟﻀﻤﺎ ِﻥ * ﻗﻮﻟـﻪ) :ﺑﺪﻳ ٍﻦ ﺛﺎﺑ ٍ
ﺴﹶﻠ ِﻢ ﻭﺍﻟ ﹶﻘ ﺮﺽِ ،ﻗﺎﻝ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
ﰲ ﺍﻟ
ﻀﺮﻳﻦ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ.
ﻉ ﺍﻷﺧ
* ﻗﻮﻟـﻪ) :ﺇﻻ ﺍﻟﺜﻤﺮ ﹶﺓ ﻭﺍﻟﺰﺭ
ﺾ( ﺇﱃ ﺁﺧﺮﻩ ،ﻭﻋﻨﻪ ﻳﻠﺰﻡ ﲟﺠﺮﺩ ﺍﻟ ﻌ ﹾﻘ ِﺪ ﻛﺎﻟﺒﻴﻊِ،
ﻗﻮﻟﻪ) :ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺮﻫ ﻦ ﺇﻻ ﺑﺎﻟﻘﺒ ِ *
+ ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ:
]اﻟﻤﺎﺋﺪة .[١:ﻭﺃﻣﺎ ﻗﻮﻟﹸـﻪ ﺗﻌﺎﱃ: "
" ﻓﻬﻮ ﰲ ﺍﻟﺴﻔﺮ ،ﻛﻤﺎ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ. ⌦ +
ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﺭ ﻫﻦ ﺍﳌﻌﻴ ِﻦ ﻳﻠﺰ ﻡ ﺑﺎﻟ ﻌ ﹾﻘﺪِ ،ﻭﻫﻮ ﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﺑﻦ ﻋﻘﻴ ٍﻞ ﻭﻏﲑﻩ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨٠
ﻚ ﺑﻌـﻀﻪ ﻣـﻊ ﻒ ﺑﻌﻀ ﻪ ﻓﺒﺎﻗِﻴﻪ ﺭ ﻫﻦ ﺑـﺠﻤﻴ ِﻊ ﺍﻟ ﺪﻳﻦ ،ﻭﻻ ﻳﻨﻔ ﺩﻳﻨِﻪ ،ﻭﺇﻥ ﺗ ِﻠ
) (
ﺾ ﺍﻟ ﺪﻳﻦ ،ﻭﲡﻮ ﺯ ﺍﻟﺰﻳﺎ ﺩﺓﹸ ﻓﻴﻪ ﺩﻭﻥ ﺩﻳﻨِﻪ * ،ﻭﺇﻥ ﺭ ﻫ ﻦ ﻋﻨﺪ ﺍﺛﻨﲔ ﺷﻴﺌﹰﺎ ﺑﻘﺎ ِﺀ ﺑﻌ ِ
ﻚ ﰲ ﻧﺼﻴﺒِﻪ ،ﻭﻣﱴ ﺣ ﱠﻞ ﹶﻓ ﻮﻓﱠﻰ ﺃ ﺣ ﺪﻫﻤﺎ ﺃﻭ ﺭ ﻫﻨﺎ ﻩ ﺷﻴﺌﹰﺎ ﻓﺎﺳﺘﻮﻓﹸﻰ ﻣﻦ ﺃﺣﺪِﳘﺎ ﺍﻧﻔ
ﺍﻟ ﺪﻳ ﻦ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﻭﻓﺎﺋِﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺍﻫ ﻦ ﹶﺃ ِﺫ ﹶﻥ ﻟﻠﻤ ﺮﺗ ِﻬ ِﻦ ﺃﻭ ﺍﻟ ﻌ ﺪ ِﻝ ﰲ ﺑﻴﻌِﻪ ﺑﺎﻋﻪ
ﻭ ﻭﻓﱠﻰ ﺍﻟ ﺪﻳﻦ ،ﻭﺇﻻ ﹶﺃ ﺟﱪﻩ ﺍﳊﺎﻛ ﻢ ﻋﻠﻰ ﻭﻓﺎﺋِﻪ ﺃﻭ ﺑﻴ ِﻊ ﺍﻟﺮﻫﻦِ ،ﻓﺈﻥ ﱂ ﻳﻔﻌ ﹾﻞ ﺑﺎﻋﻪ
ﺍﳊﺎﻛ ﻢ ﻭﻭﻓﱠﻰ ﺩﻳﻨﻪ.
ﻓﺼـــــﻞ
ﻭﻳﻜﻮﻥ ﻋﻨﺪ ﻣﻦ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﹸﺃ ِﺫﻧﺎ ﻟـﻪ ﰲ ﺍﻟﺒﻴﻊ ﱂ ﻳِﺒ ﻊ ﺇﻻ ﺑﻨﻘ ِﺪ ﺍﻟﺒﻠـﺪ،
ﻒ ﰲ ﻳﺪﻩ ،ﹶﻓ ِﻤ ﻦ ﺿﻤﺎ ِﻥ ﺍﻟﺮﺍﻫﻦِ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺩﻓ ﻊ ﺍﻟﺜﻤ ِﻦ ﺇﱃ ﺾ ﺍﻟﺜﻤ ﻦ ﹶﻓﺘ ِﻠ ﻭﺇﻥ ﻗﹶﺒ
ﻁ
ﺿ ِﻤ ﻦ ﹶﻛ ﻮﻛِﻴﻞٍ ،ﻭﺇﻥ ﺷ ﺮ ﹶ ﺍﹸﳌ ﺮﺗﻬِﻦ ﻓﺄﻧ ﹶﻜ ﺮﻩ ﻭﻻ ﺑﻴﻨﺔﹶ ،ﻭﱂ ﻳﻜ ﻦ ﲝﻀﻮ ِﺭ ﺍﻟﺮﺍﻫﻦِ ،
ﺖ ﻛﺬﺍ ،ﻭﺇﻻ ﻓﺎﻟ ﺮ ﻫ ﻦ ﻟـﻪ ﱂ ﺃ ﹼﻻ ﻳﺒﻴﻌﻪ ﺇﺫﺍ ﺣ ﱠﻞ ﺍﻟﺪﻳﻦ ،ﺃﻭ ﺇﻥ ﺟﺎﺀﻩ ﲝﻘﱢﻪ ﰲ ﻭﻗ ِ
ﻁ ﻭﺣﺪﻩ).(١
ﺢ ﺍﻟﺸﺮ ﹸ
ﻳﺼ
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ) :ﳚﻮﺯ ﺍﻟﺰﻳﺎﺩ ﹸﺓ ﻓﻴﻪ ﺩﻭﻥ ﺩﻳﻨِﻪ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﺯﺍﺩ ﺩﻳ ﻦ ﺍﻟـﺮﻫﻦ *
ﺠﺰ ،ﻷﻧﻪ ﺭﻫ ﻦ ﻣﺮﻫﻮ ﹲﻥ. ﱂ ﻳ
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑ ﻩ :ﻛﺎﻟﺰﻳﺎﺩ ِﺓ ﰲ ﺍﻟﺜﻤﻦِ ،ﻭﳚﻮ ﺯ ﺯﻳﺎﺩ ﹸﺓ ﺍﻟﺮﻫﻦ ﺗ ﻮِﺛ ﹶﻘﺔﹰ ،ﻭﰲ ﺍﻟﺮﻭﺿﺔ:
ﺱ ﺑﺎﻟﺰﻳﺎﺩ ِﺓ ﰲ ﺍﻟـﺪﻳ ِﻦ ﻋﻠـﻰ ﻻ ﳚﻮ ﺯ ﺗﻘﻮﻳ ﹸﺔ ﺍﻟﺮﻫ ِﻦ ﺑﺸﻲ ٍﺀ ﺁﺧ ﺮ ﺑﻌﺪ ﻋ ﹾﻘ ِﺪ ﺍﻟﺮﻫﻦِ ،ﻭﻻ ﺑﺄ
ﺍﻟﺮ ﻫ ِﻦ ﺍﻷﻭﻝِ ،ﻛﺬﺍ ﻗﺎﻝ ،ﺍﻧﺘﻬﻰ.
)ﻗﻠﺖ( :ﻭﻻ ﻣﺎﻧ ﻊ ﻣﻦ ﺍﻟﺰﻳﺎﺩ ِﺓ ﰲ ﺍﻟﺮﻫ ِﻦ ﻭ ﺩﻳﻨِﻪ.
) (١ﻟﻘﻮﻟـﻪ ) :ﻻ ﻳ ﻐ ﹶﻠﻖ ﺍﻟ ﺮ ﻫ ﻦ( ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ،ﰲ :ﺑﺎﺏ ﻻ ﻳﻐﻠﻖ ﺍﻟﺮﻫﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﻫﻮﻥ
٨١٦/٢ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ :ﺑﺎﺏ ﻣﺎ ﻻ ﳚﻮﺯ ﻣﻦ ﻏﻠـﻖ ﺍﻟﺮﻫﻦ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴــﺔ ،ﺍﳌـﻮﻃﺄ
.٧٢٨/٢
١٨١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻭﻳﻘﺒ ﹸﻞ ﻗﻮ ﹸﻝ ﺭﺍﻫ ٍﻦ ﰲ ﻗﺪﺭ ﺍﻟ ﺪﻳ ِﻦ ﻭﺍﻟ ﺮ ﻫ ِﻦ ﻭ ﺭ ﺩ ِﻩ ﻭﻛﻮﻧِﻪ ﻋﺼﲑﹰﺍ ﻻ ﲬﺮﹰﺍ.
ﻭﺇﻥ ﺃﹶﻗ ﺮ ﺃﻧﻪ ِﻣ ﹾﻠﻚ ﻏﲑِﻩ ﺃﻭ ﺃﻧﻪ ﺟﻨﻰ ﻗﹸِﺒ ﹶﻞ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻪ ،ﻭﺣِ ﻜ ﻢ ﺑﺈﻗﺮﺍﺭﻩ ﺑﻌـﺪ
ﹶﻓﻜﱢﻪ ،ﺇﻻ ﺃ ﹾﻥ ﻳﺼ ﺪﻗﹶﻪ ﺍﳌﹸ ﺮﺗ ِﻬﻦ.
ﻓﺼـﻞ
ﺤ ِﻠﺐ ﺑﻘﺪﺭ ﻧﻔﻘﺘ ِﻪ ﺑـﻼ ِﺇ ﹾﺫﻥٍ، ﺐ ﻣﺎ ﻳ
ﺐ ﻣﺎ ﻳ ﺮ ﹶﻛﺐ ،ﻭ ﳛ ِﻠ ﻭﻟﻠﻤ ﺮﺗ ِﻬ ِﻦ ﺃﻥ ﻳ ﺮ ﹶﻛ
ﻭﺇﻥ ﺃﻧﻔ ﻖ ﻋﻠﻰ ﺍﻟﺮﻫﻦ ﺑﻐﲑ ِﺇ ﹾﺫ ِﻥ ﺍﻟﺮﺍﻫ ِﻦ ﻣﻊ ﺇﻣﻜﺎﻧِﻪ ﱂ ﻳ ﺮ ِﺟﻊ ،ﻭﺇﻥ ﺗﻌ ﱠﺬ ﺭ ﺭﺟﻊ،
ﻭﻟﻮ ﱂ ﻳﺴﺘﺄ ِﺫ ِﻥ ﺍﳊﺎﻛ ﻢ.
ﺏ ﺍﻟـ ﺮ ﻫ ﻦﺏ ﺭﺑﻬﺎ ،ﻭﻟﻮ ﺧ ِﺮ ﺏ ﻣﺴﺘﺄ ﺟ ﺮﺓﹲ ﻫﺮ ﻭﻛﺬﺍ ﻭﺩﻳﻌﺔﹲ ﻭﻋﺎﺭﻳﺔﹲ ﻭﺩﻭﺍ
) (
ﹶﻓ ﻌﻤﺮ ﻩ ﺑﻼ ﺇﺫ ٍﻥ ﺭ ﺟ ﻊ ﺑﺂﻟﺘِﻪ ﻓﻘﻂ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺭ ﺟ ﻊ ﺑﺂﻟﺘِﻪ ﻓﻘﻂ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭ ﺟ ﺰ ﻡ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﳋﻼ ِ
ﻑ ﺍﻟﻜﺒﲑ ﺃﻧـﻪ
ﻳﺮ ِﺟﻊ ﲜﻤﻴﻊ ﻣﺎ ﻋ ﻤ ﺮ ﻷﻧﻪ ﻣﻦ ﻣﺼﻠﺤ ِﺔ ﺍﻟﺮﻫ ِﻦ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨٢
) (
ﺑـﺎﺏ ﺍﻟﻀـﻤﺎﻥ *
ﺏ ﺍﳊ ﻖ ﻣﻄﺎﻟﺒ ﹸﺔ ﻣ ﻦ ﺷﺎ َﺀ ﻣﻨﻬﻤﺎ ﰲ ﺍﳊﻴﺎ ِﺓ
ﻑ ﻭِﻟ ﺮ
ﺢ ﺇﻻ ﻣﻦ ﺟﺎﺋ ِﺰ ﺍﻟﺘﺼﺮ ِ ﻻ ﻳﺼ
ﺖ ﺫ ﻣ ﹸﺔ ﺍﻟﻀﺎﻣ ِﻦ ﻻ ﻋﻜﺴﻪ ،ﻭﻻ ﺗﻌﺘﱪ ﺖ ﺫﻣ ﹸﺔ ﺍﳌﻀﻤﻮ ِﻥ ﻋﻨﻪ ﺑﺮِﺋ ﻭﺍﳌﻮﺕِ ،ﻓﺈﻥ ﺑﺮﺋ
ﻣﻌﺮﻓ ﹸﺔ ﺍﻟﻀﺎﻣ ِﻦ ﻟﻠ ﻤﻀﻤﻮ ِﻥ ﻋﻨﻪ ﻭﻻ ﻟـﻪ ،ﺑﻞ ِﺭﺿﺎ ﺍﻟﻀﺎﻣﻦِ ،ﻭﻳﺼﺢ ﺿـﻤﺎ ﹸﻥ
ﺽ ﺑﺴ ﻮ ٍﻡ ﻭ ﻋﻬﺪ ِﺓ ﺍﳌﺒﻴﻊ،
ﺏ ﻭﺍﳌﻘﺒﻮ ِﺍﻬﻮ ِﻝ ﺇﺫﺍ ﺁ ﹶﻝ ﺇﱃ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍﻟ ﻌﻮﺍﺭِﻱ ﻭﺍ ﹶﳌﻐﺼﻮ ِ
ﺕ ﺑ ﹾﻞ ﺍﻟﺘﻌﺪﻱ ﻓﻴﻬﺎ. ﻻ ﺿﻤﺎ ﹸﻥ ﺍﻷﻣﺎﻧﺎ ِ
ﻓﺼـــــﻞ
ﲔ ﻣﻀﻤﻮﻧﺔٍ ،ﻭِﺑﺒ ﺪ ِﻥ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳـﻦ ،ﻻ ﺣـ ﺪ ﻭﻻ ﻭﺗﺼﺢ ﺍﻟﻜﻔﺎﻟ ﹸﺔ ﺑﻜ ﱢﻞ ﻋ ٍ
ﲔ ﺑﻔﻌ ِﻞ ﺍﷲ
ﺖ ﺍﻟﻌ
ﺕ ﺃﻭ ﺗ ِﻠ ﹶﻔ ِ
ﱪ ﺭﺿﺎ ﺍﻟﻜﻔﻴ ِﻞ ﻻ ﻣﻜﻔﻮ ٍﻝ ﺑﻪ ،ﻓﺈﻥ ﻣﺎ ِﻗﺼﺎﺹ ،ﻭﻳﻌﺘ
ﺃﻭ ﺳﱠﻠ ﻢ ﻧ ﹾﻔﺴﻪ ﺑﺮﺉ ﺍﻟﻜﻔﻴ ﹸﻞ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺑﺎﺏ ﺍﻟﻀﻤﺎﻥ( ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻗﻴﺎ
ﺱ ﺍﳌﺬﻫﺐ ﺃﻥ ﻳﺼـ ﺢ ﺑﻜـ ﱢﻞ
ﻚ
ﺼﺪﺍﻕ ،ﺃﻭ ِﺑ ﻌﻪ ﻭﺃﻧـﺎ ﺃﹸﻋﻄﻴـ ﻆ ﻳ ﹾﻔ ﻬﻢ ﻣﻨﻪ ﺍﻟﻀﻤﺎ ﹸﻥ ﻋﺮﻓﺎﹰ ،ﻣﺜﻞ :ﺯ ﻭﺟﻪ ﻭﺃﻧﺎ ﺃﺅﺩﻱ ﺍﻟ
ﻟﻔ ٍ
ﺲ
ﳊﺒ ِ
ﻚ ﺍﻟﻀﺎﻣﻦ ،ﻭ ﹶﻏ ِﺮ ﻡ ﺷﻴﺌﺎﹰ ،ﺃﻭ ﺃﹶﻧﻔ ﹶﻘ ﻪ ﰲ ﺍ ﹶ
ﺴ ﺐ ﻣﻀﻤﻮ ﹲﻥ ﻋﻨﻪ ﻗﺎﺩ ﺭ ﹶﻓﹶﺄ ﻣ ﺍﻟﱠﺜ ﻤﻦ ،ﻭﻟﻮ ﺗ ﻐﻴ
ﺱ ﳓﻮﻩ ،ﻭﻏﺎﻳﺘﻪ ﺿﻤﺎ ﹲﻥ ﲟﺠﻬﻮ ٍﻝ ﻭﻣـﺎ ﺭ ﺟ ﻊ ﺑﻪ ﻋﻠﻰ ﺍ ﹶﳌﻀﻤﻮ ِﻥ ﻋﻨﻪ ،ﻭﻳﺼﺢ ﺿﻤﺎ ﹸﻥ ﺣﺎﺭ ٍ
ﱂ ﳚﺐ ،ﻭﻫﻮ ﺟﺎﺋﺰ ﻋﻨﺪ ﺃﻛﺜ ِﺮ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﺍ.ﻫـ .ﻣﻠﺨﺼﹰﺎ.
١٨٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﳊـﻮﺍﻟﺔ
) (
ﺸﺘ ﺮﻁﹸﱪ ﺍﺳﺘﻘﺮﺍ ﺭ ﺍﹸﳌﺤﺎﻝ ِﺑﻪ ،ﻭﻳ ﺴﺘ ِﻘ ٍﺮ * ،ﻭﻻ ﻳﻌﺘ ﺢ ﺇﻻ ﻋﻠﻰ ﺩﻳ ٍﻦ ﻣ ﻻ ﺗﺼ
ﺖ ﻧِ ﻘ ﹶﻞ
ﺿﻞﹸ ،ﻭﺇﺫﺍ ﺻﺤ ﲔ ِﺟﻨﺴﹰﺎ ﻭ ﻭﺻﻔﹰﺎ ﻭﻭﻗﺘﹰﺎ ﻭ ﹶﻗﺪﺭﹰﺍ ﻭﻻ ﻳ ﺆﹶﺛﺮ ﺍﻟﻔﺎ ِﻕ ﺍﻟ ﺪﻳﻨ ِ
ﺍﺗﻔﺎ
ﱪ ﺭﺿﺎ ﻩ ﻻ ِﺭﺿﺎ ﺍﹸﳌﺤﺎ ِﻝ ﻋﻠﻴـﻪ، ﺉ ﺍﹸﳌﺤِﻴﻞﹸ ،ﻭﻳﻌﺘ ﺍﳊ ﻖ ﺇﱃ ﺫ ﻣ ِﺔ ﺍﹸﳌﺤﺎ ِﻝ ﻋﻠﻴﻪ ﻭﺑﺮ
ﺿ ﻲ ﺭ ﺟ ﻊ ﺑﻪ ،ﻭﻣﻦ ﻭﻻ ﺭﺿﺎ ﺍﳌﹸﺤﺘﺎ ِﻝ ﻋﻠﻰ ﻣﻠِﻲﺀ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻣ ﹾﻔﻠِﺴﺎﹰ ،ﻭﱂ ﻳﻜ ﻦ ﺭ ِ
ﺦﻼ ﻓﻼ ﺣﻮﺍﻟﺔﹶ ،ﻭﺇﺫﺍ ﹸﻓﺴِـ ﺃﹸﺣﻴﻞ ﺑﺜﻤ ِﻦ ﻣﺒﻴﻊٍ ،ﺃﻭ ﺃﹸﺣﻴ ﹶﻞ ﻋﻠﻴﻪ ﺑﻪ ،ﻓﺒﺎ ﹶﻥ ﺍﻟﺒﻴ ﻊ ﺑﺎﻃ ﹰ
ﺍﻟﺒﻴ ﻊ ﱂ ﺗﺒ ﹸﻄ ﹾﻞ ﻭﳍﻤﺎ ﺃﻥ ﻳﺤﻴﻼ.
ـــــــــــــــــــــــــــــــــــ
ﺢ ﺇﻻ ﻋﻠﻰ ﺩﻳﻦ ﻣﺴﺘﻘ ٍﺮ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳊﻮﺍﻟ ﹸﺔ ﻋﻠـﻰ
* ﻗﻮﻟـﻪ) :ﻻ ﺗﺼ
ﻉ ﻭﻣﻄﺎﻟﺒﺘﻪ.
ﻣﺎﻟـﻪ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﺇﺫ ﹲﻥ ﰲ ﺍﻻﺳﺘﻴﻔﺎﺀ ﻓﻘﻂ ،ﻭﺍﳌﺨﺘﺎﺭ ﺍﻟﺮﺟﻮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨٤
ﺑـﺎﺏ ﺍﻟﺼﻠـﺢ
ﺇﺫﺍ ﺃﻗﺮ ﻟـﻪ ﺑﺪﻳﻦٍ ﺃﻭ ﻋﻴﻦٍ ﻓﺄﺳﻘﻂﹶ ﺃﻭ ﻭﻫﺐ ﺍﻟﺒﻌﺾ ﻭﺗﺮﻙ ﺍﻟﺒـﺎﻗﻲ
ﺻﺢ ﺇﻥ ﱂ ﻳﻜﻦ ﺷﺮﻃﺎﻩ ،ﻭﻻ ﻳﺼﺢ ﳑﻦ ﻻ ﻳﺼﺢ ﺗﱪﻋﻪ ،ﻭﺇﻥ ﻭﺿﻊ ﺑﻌﺾ
ﺍﳊﺎﻝﱢ ﻭﺃﺟﻞﹶ ﺑﺎﻗِﻴﻪ ﺻﺢ ﺍﻹﺳﻘﺎﻁﹸ ﻓﻘﻂ ،ﻭﺇﻥ ﺻﺎﱀﹶ ﻋﻦ ﺍﳌﺆﺟﻞِ ﺑﺒﻌﻀِـﻪ
ﺣﺎﻻﹰ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﺃﻭ ﺃﹶﻗﹶﺮ ﻟـﻪ ﺑﺒﻴﺖٍ ﻓﺼﺎﳊﹶﻪ ﻋﻠﻰ ﺳﻜﹾﻨﺎﻩ ﺳﻨﺔﹰ ،ﺃﻭ ﻳﺒﲏ
ﻟـﻪ ﻓﻮﻗﹶﻪ ﻏﹸﺮﻓﺔﹰ ،ﺃﻭ ﺻﺎﱀﹶ ﻣﻜﻠﱠﻔﺎﹰ ﻟِﻴﻘﺮ ﻟـﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔِ ،ﺃﻭ ﺍﻣﺮﺃﺓﹰ ﻟﺘﻘِـﺮ
) (
ﻟـﻪ ﺑﺎﻟﺰﻭﺟﻴﺔِ ﺑﻌﻮﺽٍ ﱂ ﻳﺼﺢ ، * ﻭﺇﻥ ﺑﺬﻻﳘﺎ ﻟـﻪ ﺻﻠﹾﺤﺎﹰ ﻋﻦ ﺩﻋﻮﺍﻩ
ﺻﺢ ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﹶﻗِﺮ ﱄ ﺑِﺪﻳﲏ ﻭﺃﹸﻋﻄﻴﻚ ﻣﻨﻪ ﻛﺬﺍ ،ﻓﹶﻔﹶﻌﻞﹶ ،ﺻﺢ ﺍﻹﻗـﺮﺍﺭ
ﻻ ﺍﻟﺼﻠﺢ.
ﻓﺼـــــﻞ
ﻣﻦ ﺍﺩﻋِﻲ ﻋﻠﻴﻪ ﺑِﻌﻴﻦٍ ﺃﻭ ﺩﻳﻦٍ ﻓﺴﻜﺖ ﺃﻭ ﺃﹶﻧﻜﹶﺮ ﻭﻫﻮ ﻳﺠﻬﻠﹸﻪ ،ﰒ ﺻﺎﱀﹶ
ﲟﺎﻝٍ ﺻﺢ ،ﻭﻫﻮ ﻟﻠﻤﺪﻋِﻲ :ﺑﻴﻊ ﻳﺮﺩ ﻣﻌِﻴﺒﻪ ،ﻭﻳﻔﹾﺴﺦ ﺍﻟﺼـﻠﺢ ،ﻭﻳﺆﺧﺬﹸ
ﻣﻨﻪ ﺑﺸﻔﹾﻌﺔٍ ،ﻭﻟﻶﺧﺮ ﺇﺑﺮﺍﺀ ،ﻓﻼ ﺭﺩ ﻭﻻ ﺷﻔﹾﻌﺔﹶ ،ﻭﺇﻥ ﻛﺬﺏ ﺃﺣـﺪﳘﺎ ﱂ
ﻳﺼﺢ ﰲ ﺣـﻘﱢﻪِ ﺑـﺎﻃﻨﺎﹰ ﻭﻣـﺎ ﺃﹶﺧـﺬﹶﻩ ﺣـﺮﺍﻡ ،ﻭﻻ ﻳﺼﺢ ﺑﻌﻮﺽٍ ﻋﻦ
) (
ﺣـﺪ ﺳﺮﻗﺔٍ ﻭﻗﺬﻑٍ ﻭﻻ ﺣﻖ ﺷﻔﻌﺔٍ * ﻭﺗﺮﻙِ ﺷﻬﺎﺩﺓٍ ﻭﺗﺴﻘﻂﹸ ﺍﻟﺸـﻔﻌﺔﹸ
ـــــــــــــــــــــــــــــــــــ
ﱀ ﻋﻦ ﺍﳌﺆﺟﻞ ﺑﺒﻌﻀِﻪ ﺣﺎ ﹰﻻ ...ﱂ ﻳﺼﺢ( ،ﻭﻋﻨﻪ ﻳﺼﺢ ،ﺍﺧﺘﺎﺭﻩ
* ﻗﻮﻟـﻪ) :ﻭﺇ ﹾﻥ ﺻﺎ ﹶ
ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻭﻋﻦ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ِﺳﲑِﻳﻦ ﺃﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻻ ﻳﺮﻳﺎﻥ ﺑﺄﺳـﹰﺎ ﺑـﺎﻟ ﻌﺮﻭﺽ ﺃﻥ
ﺤﻠﱢﻪ.
ﻳﺄﺧﺬﹶﻫﺎ ﻣﻦ ﺣﻘﱢﻪ ﻗﺒﻞ ﻣ
* ﻗﻮﻟﻪ) :ﻭﻻ ﺣ ﻖ ﺷ ﹾﻔ ﻌ ٍﺔ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ ،ﻭﰲ ﺳﻘﻮﻃِﻬﺎ ﻭﺟﻬﺎﻥ.
ﻗﺎﻝ ﰲ ﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻻ ﺗﺴﻘﻂ .ﺍﺧﺘﺎﺭﻩ ﺍﻟﻘﺎﺿﻲ ﻭﺍﺑﻦ ﻋﻘﻴﻞ.
١٨٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻭﺍﳊﺪ ،ﻭﺇﻥ ﺣﺼﻞﹶ ﻏﺼﻦ ﺷﺠﺮﺗِﻪ ﰲ ﻫﻮﺍﺀِ ﻏﲑِﻩ ﺃﻭ ﻗﺮﺍﺭِﻩ ﺃﹶﺯﺍﻟﹶﻪ ،ﻓﺈﻥ ﹶﺃﺑـﻰ
ﹶﻟﻮﺍ ﻩ ﺇ ﹾﻥ ﹶﺃ ﻣ ﹶﻜ ﻦ ﻭﺇﻻ ﻓﻠﻪ ﹶﻗ ﹾﻄﻌﻪ.
ﺝ ﺭ ﻭﺷـ ٍﻦ
ﺏ ﻟﻼﺳﺘﻄﺮﺍﻕِ ،ﻻ ﺇﺧـﺮﺍ
ﺢ ﺍﻷﺑﻮﺍ ِ
ﺏ ﺍﻟﻨﺎﻓ ِﺬ ﻓﺘ
ﻭﳚﻮﺯ ﰲ ﺍﻟ ﺪ ﺭ ِ
) (
ﺏ
ﻚ ﺟــﺎ ٍﺭ ﻭﺩﺭ ٍ
ﻭ ﺩ ﱠﻛ ٍﺔ ﻭﻣِﻴﺰﺍﺏٍ ،ﻭﻻ ﻳﻔﻌــ ﹸﻞ ﺫﻟﻚ ﰲ ﻣِـ ﹾﻠ ِ ﻭﺳﺎﺑﺎ ٍﻁ *
ﻂ ﺟـﺎﺭِﻩ ﺇﻻ
ﺤﻖ ،ﻭﻟﻴﺲ ﻟـﻪ ﻭﺿ ﻊ ﺧﺸﺒ ٍﺔ ﻋﻠﻰ ﺣﺎﺋ ِ
ﺸﺘ ﺮ ٍﻙ ﺑﻼ ﺇﺫ ِﻥ ﺍﳌﹸﺴﺘ ِ
ﻣ
) (
ﻒ ﺇﻻ ﺑﻪ ،ﻭﻛﺬﻟﻚ ﺍﳌﺴﺠ ﺪ ﻭﻏﲑﻩ ،ﻭﺇﺫﺍ
ﺇﺫﺍ ﱂ ﻳ ﻤ ِﻜﻨﻪ ﺍﻟﺘﺴﻘﻴ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ *
ـــــــــــــــــــــــــــــــــــ
)(١
ﻁ( ،ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ :ﻭﺍﻟﺴـﺎﺑﺎ ﹸ
ﻁ ﺝ ﺭ ﻭ ﺷ ٍﻦ ﻭﺳﺎﺑﺎ ٍ
* ﻗﻮﻟـﻪ) :ﻻ ﺇﺧﺮﺍ
ﻕ
ﺤِﻨ ﻲ ﺭﹾﺃﺳﻪ ﺇﺫﺍ ﻣ ﺮ ﻻ ﳚﻮ ﺯ ﺇﺣﺪﺍﺛﹸﻪ ﺑﺎﺗﻔﺎ ِ
ﺐ ﺃﻥ ﻳ
ﺝ ﺍﻟﺮﺍﻛ
ﻀﺮ ﺑﺎﳌﺎ ﺭ ِﺓ ﻣﺜﻞ ﺃﻥ ﳛﺘﺎ
ﺍﻟﺬﻱ ﻳ
ﻀﹰﺎ ﰒ ﺍﺭﺗﻔ ﻊ ﻋﻠﻰ
ﺨ ِﻔ
ﺍﳌﺴﻠﻤﲔ .ﺇﱃ ﺃﻥ ﻗــﺎﻝ :ﺣﱴ ﻟــﻮ ﻛــﺎﻥ ﺍﻟﻄــﺮﻳ ﻖ ﻣﻨ
ﺖ ﺇﺯﺍﻟﺘﻪ.
ﻃﹸﻮ ِﻝ ﺍﻟﺰﻣﺎ ِﻥ ﻭﺟﺒ
ﺕ
ﺏ ﻭﺍﳊﻴـــﻮﺍﻧﺎ ِ
ﺖ ﻟـﻪ ﺳﺎﺣــ ﹲﺔ ﻳ ﹾﻠﻘِﻲ ﻓﻴﻬﺎ ﺍﻟﺘـﺮﺍ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﻣﻦ ﻛﺎﻧ
ﺐ ﻋﻠﻰ ﺻﺎﺣِﺒﻬﺎ ﺃﻥ ﻳﺪﻓ ﻊ ﺗﻀ ﺮ ﺭ ﺍﳉـﲑﺍﻥِ ،ﺇﻣـﺎ
ﻭﻳﺘﻀﺮ ﺭ ﺍﳉﲑﺍ ﹸﻥ ﺑﺬﻟﻚ ،ﻓــﺈﻧﻪ ﳚ
ﻀﺮ ﺑﺎﳉﲑﺍﻥ.
ﺑِﻌﻤﺎﺭﺗِﻬﺎ ﺃﻭ ﺑﺈﻋﻄﺎﺋِﻬﺎ ﳌﻦ ﻳ ﻌﻤﺮﻫﺎ ،ﺃﻭ ﳝﻨ ﻊ ﺃﻥ ﻳﻠﻘﻰ ﻓﻴﻬﺎ ﻣﺎ ﻳ
ﻂ ﺟﺎﺭِﻩ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ( ،ﻗﺎﻝ
* ﻗﻮﻟـﻪ) :ﻭﻟﻴﺲ ﻟـﻪ ﻭﺿ ﻊ ﺧﺸﺒ ٍﺔ ﻋﻠﻰ ﺣﺎﺋ ِ
ﺝ ﺇﻟﻴﻪ ﺍﳉﺎ ﺭ ﻭﻻ ﻳﻀﻊ ﻋﻠﻴـﻪ
ﺏ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﻪ ﺃﻥ ﳛﺘﺎ
ﺤﻞﱡ ﺍﻟﻮﺟﻮ ِ
ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻣ
ﻚ ﻭﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﺣﺎﺟﺔ ﺍﳌﺎﻟﻚ .ﺍ .ﻫـ.
ﻣﺎ ﻳﺘﻀﺮ ﺭ ﺑﻪ ﺍﳌﺎﻟ
) (١ﺍﻟﺴﺎﺑﺎﻁ :ﺳﻘﻴﻔﺔ ﺑﲔ ﺣﺎﺋﻄﲔ ﲢﺘﻬﺎ ﳑ ﺮ ﻧﺎﻓﺬ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨٦
) (
ﺐ ﺃﺣﺪﳘﺎ ﺃﻥ ﻳ ﻌ ﻤﺮﻩ ﺍﻵﺧ ﺮ ﻣﻌﻪ ﹸﺃ ﺟﺒِﺮ
ﻒ ﺿﺮﺭﻩ ﻓﻄﻠ
ﺃﻭ ﺧِﻴ ﺍﺪ ﻡ ﺟﺪﺍﺭﳘﺎ *
ﺏ ﻭﺍﻟﻘﻨﺎ ﹸﺓ.
ﻋﻠﻴﻪ ،ﻭﻛﺬﺍ ﺍﻟﻨﻬ ﺮ ﻭﺍﻟﺪﻭﻻ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﺫﺍ ﺍ ﺪ ﻡ ﺟﺪﺍﺭﳘﺎ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﺍﺗﻔﻘﺎ ﻋﻠـﻰ
ﺿ ِﻤ ﻦ ﻟﺸﺮﻳﻜِﻪ
ﻒ ﻣﻦ ﺍﻟﱠﺜﻤﺮ ِﺓ ﺑﺴﺒﺐ ﺇﳘﺎﻝ ﺍﻵ ﺧ ِﺮ ﻂ ﺑﺴﺘﺎﻥٍ ،ﻓﺒﲎ ﺃﺣﺪﳘﺎ ﻓﻤﺎ ﺗِﻠ ﺑﻨﺎ ِﺀ ﺣﺎﺋ ِ
ﺸﺘ ﺮﻙ ﺇﱃ ﻋِﻤﺎﺭ ٍﺓ ﻻﺑــ ﺪ ﻣﻨﻬﺎ ،ﻓﻌــﻠﻰ ﺃﺣــ ِﺪ ﻚ ﺍﳌﹸ
ﻧﺼﻴﺒﻪ ،ﻭﺇﺫﺍ ﺍﺣﺘــﺎﺝ ﺍﳌِﻠ
ﺐ ﺫﻟﻚ ﻣﻨﻪ ﰲ ﺃﺻ ﺢ ﻗﻮﻟﹶﻲ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻳﻠـﺰﻡ ﲔ ﺃﻥ ﻳﻌﻤ ﺮ ﻣﻊ ﺷﺮﻳﻜِﻪ ﺇﺫﺍ ﹶﻃﹶﻠ ﺍﻟﺸﺮﻳــﻜ ِ
ﺐ ﺃﺣﺪﳘﺎ ﺑﻨﺎﺀ ﺍﻟﺴﺘﺮ ِﺓ ﺃﹸﺟـ ﱪ ﺴﺘ ﺮ ﲟﺎ ﻳﻤﻨﻊ ﺷﺎﺭﻓ ﹶﺔ ﺍﻷﺳﻔﻞِ ،ﻭﺇﻥ ﺍﺳﺘﻮﻳﺎ ﻭﻃﻠ ﺍﻷﻋﻠﻰ ﺍﻟﺘ
ﺺﺐ ﺃﲪﺪ ،ﻭﻟﻴﺲ ﻟـﻪ ﻣﻨﻌﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﻧﻘ ِ ﺍﻵ ﺧﺮ ﻣﻌﻪ ﻣﻊ ﺍﳊﺎﺟ ِﺔ ﺇﱃ ﺍﻟﺴﺘﺮﺓِ ،ﻭﻫﻮ ﻣﺬﻫ
ﺃﹸﺟﺮ ِﺓ ِﻣ ﹾﻠﻜِﻪ ﺑﻼ ﻧﺰﺍﻉ ﺍ .ﻫـ.
١٨٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﳊﺠـــﺮ ﺑـﺎﺏ ﺍ ﹶ
ﺐ ﺑﻪ ﻭ ﺣﺮ ﻡ ﺣﺒﺴﻪ ،ﻭ ﻣ ﻦ ﻣﺎﹸﻟ ﻪ
ﻣ ﻦ ﱂ ﻳ ﹾﻘ ِﺪ ﺭ ﻋﻠﻰ ﻭﻓﺎ ِﺀ ﺷﻲ ٍﺀ ﻣﻦ ﺩﻳﻨ ِﻪ ﱂ ﻳﻄﺎﹶﻟ
ﺐ ﺭﺑﻪ ،ﻓﺈﻥ ﺲ ﺑﻄﻠ ِ
ﺠ ﺮ ﻋﻠﻴﻪ ﻭﺃﹸ ِﻣ ﺮ ﺑﻮﻓﺎﺋِﻪ ،ﻓﺈﻥ ﹶﺃﺑﻰ ﺣِﺒ ﺤﹶﻗ ﺪﺭ ﺩﻳﻨ ِﻪ ﺃﻭ ﺃﻛﺜ ﺮ ﱂ ﻳ
ﺐ ﲟﺆﺟﻞ ،ﻭﻣﻦ ﻣﺎﻟﹸﻪ ﻻ ﻳﻔِﻲ ﲟﺎ ﺃﺻ ﺮ ﻭﱂ ﻳﺒ ﻊ ﻣﺎﻟﹶﻪ ﺑﺎﻋﻪ ﺍﳊﺎﻛ ﻢ ﻭ ﹶﻗﻀﺎﻩ ،ﻭﻻ ﻳﻄﻠ
ﺐ ﺇﻇﻬـﺎﺭﻩ ﺠﺮ ﻋﻠﻴﻪ ﺑﺴﺆﺍ ِﻝ ﹸﻏﺮﻣﺎﺋِﻪ ﺃﻭ ﺑﻌﻀِﻬﻢ ،ﻭﻳﺴﺘﺤ ﳊ ﺐﺍ ﹶ ﻋﻠﻴﻪ ﺣﺎ ﹰﻻ ﻭ ﺟ
ﺠﺮِ ،ﻭﻻ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺑﺎﻋﻪ ﺃﻭ ﺃﻗﺮﺿـﻪ ﳊ ﻭﻻ ﻳﻨﻔﺬﹸ ﺗﺼﺮﻓﹸﻪ ﰲ ﻣﺎﻟِﻪ ﺑﻌﺪ ﺍ ﹶ
ﺠﺮﻩ ﻭﺇﻻ ﻓﻼ ،ﻭﺇﻥ ﺗﺼﺮﻑ ﰲ ﺫﻣﺘِﻪ ﺃﻭ ﺃﻗـ ﺮ ﺷﻴﺌﹰﺎ ﺑﻌﺪﻩ ﺭﺟﻊ ﻓﻴﻪ ﺇﻥ ﺟ ِﻬ ﹶﻞ ﺣ
ﺠ ِﺮ ﻋﻨـﻪ، ﳊ ﻚﺍﹶﺐ ﺑﻪ ﺑﻌﺪ ﻓ ِﺑﺪﻳ ٍﻦ ﺃﻭ ﺟِﻨﺎﻳ ٍﺔ ﺗﻮ ِﺟﺐ ﹶﻗﻮﺩﹰﺍ ﺃﻭ ﻣﺎ ﹰﻻ ﺻﺢ ،ﻭﻳﻄﺎﻟ
ﺲ
ﺴﻢ ﺛﹸﻤﻨﻪ ﺑﻘﺪ ِﺭ ﺩﻳﻮ ِﻥ ﻏﹸﺮﻣﺎﺋِﻪ ،ﻭﻻ ﻳﺤ ﱡﻞ ﻣﺆ ﺟﻞﹲ ِﺑ ﹶﻔ ﹶﻠ ٍ ﻭﻳﺒﻴﻊ ﺍﳊﺎﻛ ﻢ ﻣﺎﻟﹶﻪ .ﻭﻳ ﹾﻘ ِ
ﺕ ﺇﻥ ﻭِﺛ ﻖ ﺍﻟﻮﺭﺛ ﹸﺔ ﺑﺮﻫ ٍﻦ ﺃﻭ ﻛﻔﻴ ٍﻞ ﻣﻠﻲﺀٍ ،ﻭﺇﻥ ﻇﹶﻬ ﺮ ﻏﹶﺮﱘ ﺑﻌﺪ ﺍﻟ ِﻘﺴﻤ ِﺔ ﻭﻻ ِﺑﻤﻮ ٍ
ﺠﺮﻩ ﺇﻻ ﺣﺎﻛﻢ. ﻚ ﺣ ﺴﻄِﻪ ،ﻭﻻ ﻳﻔ ﺭ ﺟ ﻊ ﻋﻠﻰ ﺍﻟﻐﺮﻣﺎ ِﺀ ﺑ ِﻘ
ﻓﺼــﻞ
ﺤ ﱢﻈ ِﻬﻢ ،ﻭﻣﻦ ﺃﻋﻄﺎﻫﻢ ﻣﺎﻟﻪ ﺑﻴ ﻌﹰﺎ ﺃﻭ
ﲑ ﻭﺍﻨﻮ ِﻥ ِﻟ
ﺠﺮ ﻋﻠﻰ ﺍﻟﺴﻔﻴ ِﻪ ﻭﺍﻟﺼﻐ ِ
ﺤ
ﻭﻳ
ﻀ ﻤﻨﻮﺍ ،ﻭﻳﻠﹾﺰﻣﻬﻢ ﹶﺃ ﺭﺵ ﺍﳉِﻨﺎﻳ ِﺔ ﻭﺿﻤﺎ ﹸﻥ ﻣﺎ ِﻝ
ﹶﻗﺮﺿﹰﺎ ﺭ ﺟ ﻊ ﺑﻌﻴﻨِﻪ ،ﻭﺇﻥ ﹶﺃﺗﻠﻔﹸﻮﻩ ﱂ ﻳ
ﺖ ﺣﻮ ﹶﻝ ﻗﹸﺒِ ﻠ ِﻪ ﺷﻌﺮ
ﺲ ﻋﺸﺮ ﹶﺓ ﺳﻨﺔﹰ ،ﺃﻭ ﻧﺒ
ﲑ ﺧ ﻤ ﻣﻦ ﱂ ﻳﺪﻓﹾﻌﻪ ﺇﻟﻴﻬﻢ ،ﻭﺇﻥ ﱠﰎ ﻟﺼﻐ ٍ
ﺸﻦ ،ﺃﻭ ﹶﺃﻧ ﺰ ﹶﻝ ﺃﻭ ﻋ ﹶﻘ ﹶﻞ ﳎﻨﻮﻥﹲ ﻭ ﺭ ﺷﺪﺍ ،ﺃﻭ ﺭ ﺷ ﺪ ﺳﻔﻴﻪ ﺯﺍﻝ ﺣﺠـﺮﻫﻢ ﺑـﻼ ﺧ ِ
ﺖ ﺣﻜﻢ ﺑﺒﻠﻮﻏﻬـﺎ ،ﻭﻻ ﻗﻀﺎﺀ ،ﻭﺗﺰﻳ ﺪ ﺍﳉﺎﺭﻳ ﹸﺔ ﰲ ﺍﻟﺒﻠﻮﻍ ﺑﺎﳊﻴﺾِ ،ﻭﺇﻥ ﺣ ﻤ ﹶﻠ
ﺡ ﰲ ﺍﳌﺎﻝ ،ﺑﺄﻥ ﻳﺘﺼﺮﻑ ﻣﺮﺍﺭﹰﺍ ﻓﻼ ﻳ ﻐﺒﻦ ﻚ ﻗﺒﻞ ﺷﺮﻭﻃِﻪ ،ﻭﺍﻟ ﺮ ﺷ ﺪ :ﺍﻟﺼﻼ ﻳﻨﻔ
ﲑ ﻓﺎﺋﺪﺓٍ ،ﻭﻻ ﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﹸﻪ ﺣﱴ ﻳﺨﺘﺒ ﺮ ﻏﺎﻟﺒﺎﹰ ،ﻭﻻ ﻳﺒﺬﻝﹸ ﻣﺎﻟﹶﻪ ﰲ ﺣﺮﺍ ٍﻡ ﺃﻭ ﰲ ﻏ ِ
ﻗﺒ ﹶﻞ ﺑﻠﻮﻏِﻪ ﲟﺎ ﻳﻠﻴ ﻖ ﺑﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٨٨
) (
ﻑ ﻷﺣﺪِﻫﻢ ﺠ ِﺮ ﺍﻷﺏ ،ﰒ ﻭﺻﻴﻪ ،ﰒ ﺍﳊﺎﻛ ﻢ * ،ﻭﻻ ﻳﺘﺼﺮ ﳊﻭﻭﻟﻴﻬﻢ ﺣﺎ ﹶﻝ ﺍ ﹶ
) (
ﺠﺮ ﻟـﻪ ﳎﺎﻧﺎﹰ ،ﻭﻟﻪ ﺩ ﹾﻓﻊ ﻣﺎﻟِﻪ * ﻣﻀﺎﺭﺑﺔ ًﲜﺰ ٍﺀ ﻣـﻦ ﻭﻟﻴﻪ ﺇﻻ ﺑﺎﻷﺣﻮﻁ) ،(١ﻭﻳﺘ ِ
ﲑ ﻣﻦ ﻣﺎ ِﻝ ﻣﻮﻟِﻴﻪ ﺍﻷﻗ ﱠﻞ ﻣﻦ ﻛِﻔﺎﻳﺘِﻪ ﺃﻭ ﺃﺟﺮﺗﻪ ﳎﺎﻧـﺎﹰ، ﱄ ﺍﻟﻔﻘ ﺍﻟ ﺮﺑﺢِ ،ﻭﻳﺄﻛ ﹸﻞ ﺍﻟﻮ ﱡ
ﳊﺠـ ِﺮ ﰲ ﺍﻟــﻨﻔﻘ ِﺔ ﻚﺍﹶ ﱄ ﺑﻴﻤﻴﻨِﻪ ،ﻭﺍﳊﺎﻛ ِﻢ ﺑﻐﲑ ﳝﻴﻨِﻪ ﺑﻌﺪ ﻓ ﻭﻳﻘﺒﻞ ﻗﻮ ﹸﻝ ﺍﻟﻮ ﱢ
ﻒ ﻭﺩﻓ ِﻊ ﺍﳌﺎ ِﻝ .ﻭﻣﺎ ﺍﺳﺘﺪﺍﻥ ﺍﻟﻌﺒ ﺪ ﻟﺰ ﻡ ﺳﻴﺪﻩ ﺇﻥ ﹶﺃ ِﺫ ﹶﻥ ﻭﺍﻟ ِﻐﺒﻄ ِﺔ ﻭﺍﻟﻀﺮﻭﺭ ِﺓ ﻭﺍﻟﺘﻠ ِ
) (
ﻟـﻪ ،ﻭﺇﻻ ﻓﻔﻲ ﺭﻗﹶﺒِﺘ ِﻪ ﻛﺎﺳﺘﻴﺪﺍﻋِﻪ ﻭﹶﺃﺭﺵ ﺟﻨﺎﻳﺘِﻪ ﻭﻗﻴﻤﺔ ﻣ ﺘ ِﻠ ِﻔ ِﻪ * .
ـــــــــــــــــــــــــــــــــــ
ﺏ ﰒ ﻭﺻﻴﻪ ﰒ ﺍﳊﺎﻛﻢ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
ﺠ ِﺮ ﺍﻷ
ﳊ
* ﻗﻮﻟـﻪ) :ﻭﻭﻟﻴﻬﻢ ﺣﺎ ﹶﻝ ﺍ ﹶ
ﺝ
ﱯ ﻭﺍﻨﻮ ِﻥ ﻭﺍﻟﺴﻔﻴ ِﻪ ﺗﻜﻮﻥ ﻟﺴﺎﺋ ِﺮ ﺍﻷﻗﺎﺭﺏ ،ﻭﻣﻊ ﺍﻻﺳﺘﻘﺎﻣ ِﺔ ﻻ ﻳﺤﺘﺎ ﻭﺍﻟﻮﻻﻳ ﹸﺔ ﻋﻠﻰ ﺍﻟﺼ
ﳉ ﺪ ﻭﺍﳊـﺎﻛﻢِ، ﺏ ﻭﺍ ﹶ
ﺇﱃ ﺍﳊﺎﻛﻢ ﺇﻻ ﺇﺫﺍ ﺍﻣﺘﻨ ﻊ ﻣﻦ ﻃﺎﻋ ِﺔ ﺍﻟﻮﱄﹼ ،ﻭﺗﻜﻮﻥ ﺍﻟﻮﻻﻳ ﹸﺔ ﻟﻐﲑ ﺍﻷ ِ
ﺏ ﻭﺍﳉﹶـ ﺪﺺ ﺍﻟﻮﻻﻳ ِﺔ ﺑﺎﻷ ِ
ﺹ ﺃﲪ ﺪ ﰲ ﺍﻷﻡ ،ﻭﺃﻣﺎ ﲣﺼﻴ ﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﻨﺼﻮ ﻭﻫﻮ ﻣﺬﻫ
ﻒ ﺟﺪﺍﹰ ،ﻭﺍﳊﺎﻛ ﻢ ﺍﻟﻌﺎﺟ ﺰ ﻛﺎﻟ ﻌﺪﻡ ﺍ .ﻫـ.
ﻭﺍﳊﺎﻛ ِﻢ ﻓﻀﻌﻴ
* ﻗﻮﻟـﻪ) :ﻭ ﺩ ﹾﻓ ِﻊ ﺍﳌﺎﻝ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﳛﺘﻤﻞ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﹸﻪ ﰲ ﺩﻓ ِﻊ ﺍﳌﺎ ِﻝ ﺇﻟﻴﻪ
ﺇﻻ ﺑﺒﻴﻨ ٍﺔ.
* ﻗﻮﻟـﻪ) :ﻭﻣﺎ ﺍﺳﺘﺪﺍﻥ ﺍﻟﻌﺒ ﺪ ﻟﺰﻡ ﺳـﻴﺪﻩ ﺇﻥ ﺃﺫﻥ ﻟــﻪ ،ﻭﺇﻻ ﻓﻔـﻲ ﺭﻗﺒﺘـﻪ
ﺕ :ﻭﺇﻥ ﺟﲎ ﺭﻗﻴـ ﻖ ﺧﻄـﺄ ﺃﻭ ﺵ ﺟﻨﺎﻳﺘﻪ ﻭﻗﻴﻤﺔ ﻣﺘﻠﻔﻪ( .ﻗﺎﻝ ﰲ ﺍﻟﺪﻳﺎ ِ ﻛﺎﺳﺘﻴﺪﺍﻋﻪ ﻭﺃﺭ ِ
ﻋﻤﺪﹰﺍ ﻻ ﹶﻗ ﻮ ﺩ ﻓﻴﻪ ﺃﻭ ﻓﻴﻪ ﹶﻗ ﻮﺩ ،ﻭﺍﺧﺘﲑ ﻓﻴﻪ ﺍﳌﺎﻝﹸ ،ﺃﻭ ﹶﺃﺗﻠﻒ ﻣﺎ ﹰﻻ ﺑﻐﲑ ﺇﺫﻥ ﺳـﻴﺪِﻩ ،ﺗﻌﻠﱠـﻖ
ﱄ ﺍﳉِﻨﺎﻳ ِﺔ ﻓﻴﻬﻠﻜﹶﻪ
ﺵ ﺟﻨﺎﻳﺘِﻪ ﺃﻭ ﻳﺴﱢﻠﻤﻪ ﺇﱃ ﻭ ﱢ
ﺫﻟﻚ ﺑﺮﻗﺒﺘِﻪ ،ﻓﻴﺨﺒ ﺮ ﺳﻴﺪﻩ ﺑﲔ ﺃﻥ ﻳ ﹾﻔ ﺪﻳِﻪ ﺑﹶﺄ ﺭ ِ
ﺃﻭ ﻳﺒﻴﻌﻪ ﻭﻳﺪﻓﻊ ﲦﻨﻪ.
ﻆ "ِ
) (١ﻭﰲ ﺑﻌﺾ ﻧﺴﺦ ﺍﻟﺰﺍﺩ" :ﺑﺎﻷﺣ ﹼ
١٨٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﻮﻛـﺎﻟــﺔ
ﺗﺼﺢ ﺑﻜ ﱢﻞ ﻗﻮ ٍﻝ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﻹﺫﻥِ ،ﻭﻳﺼﺢ ﺍﻟﻘﺒﻮ ﹸﻝ ﻋﻠﻰ ﺍﻟﻔﻮ ِﺭ ﻭﺍﻟﺘﺮﺍﺧـﻲ
ﻑ ﰲ ﺷـﻲ ٍﺀ ﻓﻠـﻪ ﺍﻟﺘﻮﻛﻴـ ﹸﻞ ﺑﻜ ِﻞ ﻗﻮ ٍﻝ ﺃﻭ ﻓﻌ ٍﻞ ﺩﺍ ﱟﻝ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﻟـﻪ ﺍﻟﺘﺼﺮ
ﺥ ﻭﺍﻟﻌﺘ ِﻖﻭﺍﻟﺘﻮﻛ ﹸﻞ ﻓﻴﻪ .ﻭﻳﺼﺢ ﺍﻟﺘﻮﻛﻴ ﹸﻞ ﰲ ﻛﻞ ﺣ ﻖ ﺁﺩﻣ ٍﻲ ﻣﻦ ﺍﻟﻌﻘﻮ ٍﺩ ﻭﺍﻟﻔﺴﻮ ِ
ﺶ ﻭﳓﻮﻩ ،ﻻ ﺍﻟﻈﱢﻬﺎ ِﺭ ﺕ ﻣﻦ ﺍﻟﺼﻴ ِﺪ ﻭﺍﳊﺸﻴ ِ ﻚ ﺍﳌﹸﺒﺎﺣﺎ ِ ﻕ ﻭﺍﻟﺮﺟﻌﺔِ ،ﻭﺗﻤﱡﻠ ِ ﻭﺍﻟﻄﻼ ِ
ﺕ ﻭﺍﳊﺪﻭ ِﺩ ﻭﺍﻟﻠﱢﻌﺎ ِﻥ ﻭﺍﻷَﳝﺎﻥِ ،ﻭﰲ ﻛﻞ ﺣ ٍﻖ ﷲ ﺗﻌﺎﱃ ﺗﺪﺧﻠﹸﻪ ﺍﻟﻨﻴﺎﺑ ﹸﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍ ِ
) (
ﰲ ﺇﺛﺒﺎﺗِﻬﺎ ﻭﺍﺳﺘﻴﻔﺎﺋِﻬﺎ ،ﻭﻟﻴﺲ ﻟﻠﻮﻛﻴ ِﻞ * ﺃﻥ ﻳﻮ ﱢﻛ ﹶﻞ ﻓﻴﻤﺎ ﻭﻛﱢـﻞ ﻓﻴـﻪ ،ﺇﻻ ﹶﺃ ﹾﻥ
ﺠ ﻌ ﹶﻞ ﺇﻟﻴﻪ.
ﻳ
ﺠ ِﺮﺦ ﺃﺣﺪِﳘﺎ ﺃﻭ ﻣﻮﺗِﻪ ﻭ ﻋ ﺰ ِﻝ ﺍﻟﻮﻛﻴ ِﻞ ﻭ ﺣ ﺴِﻭﺍﻟﻮﻛﺎﻟ ﹸﺔ ﻋ ﹾﻘﺪ ﺟﺎﺋﺰ ﺗﺒﻄ ﹸﻞ ﺑ ﹶﻔ
) (
ﺸﺘ ِﺮ ﻣﻦ ﻧﻔﺴِﻪ ﻭﻭﻟﺪِﻩ * ،ﻭﻻ ﺍﻟﺴﻔﻴﻪِ ،ﻭﻣﻦ ﻭﻛﱢﻞ ﰲ ﺑﻴ ٍﻊ ﺃﻭ ﺷﺮﺍ ٍﺀ ﱂ ﻳِﺒ ﻊ ﻭﱂ ﻳ
ﻳﺒﻴﻊ ﺑﻌﺮﺽ ﻭﻻ ﻧﺴٍﺈ ﻭﻻ ﺑﻐﲑ ﻧﻘ ِﺪ ﺍﻟﺒﻠﺪ ،ﻭﺇﻥ ﺑﺎﻉ ﺑﺪﻭﻥ ﲦ ِﻦ ﺍ ِﳌ ﹾﺜ ِﻞ ﺃﻭ ﺩﻭﻥ ﻣﺎ
ﹶﻗﺪﺭﻩ ﻟـﻪ ،ﺃﻭ ﺍﺷﺘﺮﻯ ﻟـﻪ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﲦ ِﻦ ﺍﳌ ﹾﺜ ِﻞ ﺃﻭ ﳑﺎ ﹶﻗﺪﺭﻩ ﻟـﻪ ﺻﺢ ،ﻭﺿﻤﻦ
) (
ﺺ ﻭﺍﻟﺰﻳﺎﺩﺓﹶ ،ﻭﺇﻥ ﺑﺎﻉ ﺑﺄﺯﻳ ﺪ * ،ﺃﻭ ﻗﺎﻝ :ﺑ ﻊ ﺑﻜﺬﺍ ﻣﺆ ﺟﻼﹰ ،ﻓﺒﺎﻉ ﺑﻪ ﺣﺎﻻﹰ،ﺍﻟﻨﻘ
ﺢ ﻭﺇﻻ ﻓﻼ. ﻼ -ﻭﻻ ﺿﺮ ﺭ ﻓﻴﻬﻤﺎ -ﺻ ﺃﻭ ﺍﺷﺘ ِﺮ ﺑﻜﺬﺍ ﺣﺎﻻﹰ ،ﻓﺎﺷﺘﺮﻯ ﺑﻪ ﻣﺆ ﺟ ﹰ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻟﻴﺲ ﻟﻠﻮﻛﻴﻞ( ﺇﱃ ﺁﺧﺮﻩ ﻭﻋﻨﻪ ﳚﻮﺯ.
ﺸﺘ ِﺮ ﻣﻦ ﻧﻔﺴِﻪ ﻭﻭﻟﺪِﻩ( ﻭﻋﻨﻪ ﳚﻮﺯ ﺇﺫﺍ ﱂ ﺗ ﹾﻠ
ﺤﻘﹾﻪ ﺍﻟﺘﻬﻤ ﹸﺔ. * ﻗﻮﻟـﻪ) :ﱂ ﻳِﺒ ﻊ ﻭﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺑﺎﻉ ﺑﺄﺯﻳﺪ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺣﺪﻳﺚ ﻋـﺮﻭ ﹶﺓ
ﳉﻌﺪ ﰲ ﺷﺮﺍﺀ ﺍﻟﺸﺎ ِﺓ) (١ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻛﻴ ﹶﻞ ﰲ ﺷﺮﺍ ٍﺀ ﻣﻌﻠﻮ ٍﻡ ﲟﻌﻠﻮ ٍﻡ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺑـﻪ
ﺑ ِﻦ ﺍ ﹶ
ﺃﻛﺜ ﺮ ﻣﻦ ﺍﻟﻘﹶﺪ ِﺭ ﺟﺎﺯ ﻟﻪ ﺑﻴ ﻊ ﺍﻟﻔﺎﺿﻞِ ،ﻭﻛﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺍ .ﻫـ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﰲ :ﺑﺎﺏ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ ،...ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ،٢٥٢/٤ ،ﻛﻤﺎ ﺃﺧﺮﺟﻪ
ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ :ﺑﺎﺏ ﺍﻷﻣﲔ ﻳﺘﺠﺮ ﻓﻴﻪ ﻓﲑﺑﺢ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﺪﻗﺎﺕ ،ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ .٨٠٣/٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٩٠
ﻓﺼـــــﻞ
ﺽ ﻣﻮ ﱢﻛﻠﹸﻪ ،ﻓﺈﻥ ﺟﻬِﻞ ﺭﺩﻩ ،ﻭﻭﻛﻴ ﹸﻞ
ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﻣﺎ ﻳ ﻌ ﹶﻠﻢ ﻋ ﻴﺒﻪ ﹶﻟ ِﺰﻣﻪ ﺇﻥ ﱂ ﻳ ﺮ
ﺾ ﺍﻟﺜﻤ ﻦ ﺑﻐﲑ ﻗﺮﻳﻨﺔٍ ،ﻭﻳﺴﻠﱢﻢ ﻭﻛﻴ ﹸﻞ ﺍﻟﺸﺮﺍ ِﺀ ﺍﻟﺜﻤﻦ ،ﻓﻠﻮ ﺍﻟﺒﻴ ِﻊ ﻳﺴﱢﻠﻤﻪ ،ﻭﻻ ﻳﻘﺒ
ﺿ ِﻤﻨﻪ ،ﻭﺇﻥ ﻭﻛﱠﻠﻪ ﰲ ﺑﻴ ٍﻊ ﻓﺎﺳ ٍﺪ ﻓﺒﺎﻉ ﺻﺤﻴﺤﺎﹰ ،ﺃﻭ ﻭﻛﱠﻠﻪ ﻒ ﹶﺃﺧﺮﻩ ﺑﻼ ﻋﺬ ٍﺭ ﻭﺗ ِﻠ
) ( ) (
ﲑ * ،ﺃﻭ ﺷﺮﺍ ِﺀ ﻣﺎ ﺷﺎﺀ ﺃﻭ ﻋﻴﻨﹰﺎ ﲟﺎ ﺷﺎﺀ ﻭﱂ ﻳﻌﻴﻦ ﱂ ﻳﺼﺢ * . ﰲ ﻛ ﱢﻞ ﻗﻠﻴ ٍﻞ ﻭﻛﺜ ٍ
ﺾ ﺣﻘﱢﻲ ﻣﻦ ﺯﻳ ٍﺪﺲ ﺑﺎﻟﻌﻜﺲِ ،ﻭﺍﻗﺒ ﻭﺍﻟﻮﻛﻴ ﹸﻞ ﰲ ﺍﳋﺼﻮﻣﺔ ﻻ ﻳﻘﹾﺒﺾ ،ﻭﺍﻟﻌﻜ
ﻉ ﺇﺫﺍ ﱂﺾ ﻣﻦ ﻭﺭﺛﺘِﻪ ،ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ :ﺍﻟﺬﻱ ِﻗﺒ ﹶﻠﻪ ،ﻭﻻ ﻳﻀﻤ ﻦ ﻭﻛﻴ ﹸﻞ ﺍﻹﻳﺪﺍ ِ
ﻻ ﻳﻘﺒ
ﻳﺸﻬﺪ.
ﻓﺼــــﻞ
ﻒ ﺑﻴﺪﻩ ﺑﻼ ﺗﻔﹾﺮﻳﻂٍ ،ﻭﻳﻘﺒﻞ ﻗﻮﻟﹸـﻪ ﰲ ﻧﻔﹾﻴـﻪ ﻭﺍﻟﻮﻛﻴ ﹸﻞ ﺃﻣﲔ ،ﻻ ﻳﻀﻤﻦ ﻣﺎ ﺗ ِﻠ
ﻭﺍﳍﻼ ِﻙ ﻣﻊ ﳝﻴﻨﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﻭﻛﺎﻟ ﹶﺔ ﺯﻳ ٍﺪ ﰲ ﻗﺒﺾ ﺣﻘﱢﻪ ﻣﻦ ﻋﻤﺮﻭ ﱂ ﻳ ﹾﻠ ﺰﻣﻪ ﺩﻓﻌﻪ
ﲔ ﺇﻥ ﻛﺬﱠﺑﻪ ،ﻓﺈﻥ ﺩﻓﻌﻪ ﻭﺃﻧﻜﺮ ﺯﻳﺪ ﺍﻟﻮﻛﺎﻟﺔ ﺣﻠﹶﻒ ﻭﺿـﻤِﻨﻪ ﺇﻥ ﺻﺪﻗﻪ ﻭﻻ ﺍﻟﻴﻤ
ﺿﻤِﻦ ﺃﻳﻬﻤﺎ ﺷﺎﺀ.
ﺖ ﻉ ﻭﺩﻳﻌ ﹰﺔ ﹶﺃﺧﺬﻫﺎ ،ﻓﺈﻥ ﺗﻠِﻔ
ﻋﻤﺮﻭ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺪﻓﻮ
ـــــــــــــــــــــــــــــــــــ
ﲑ( ﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻳﺼـﺢ،
ﻗﻮﻟـﻪ) :ﰲ ﻛ ﱢﻞ ﻗﻠﻴ ٍﻞ ﻭﻛﺜ ٍ *
ﻭﻳﻤِﻠﻚ ﺑﻪ ﻛ ﱠﻞ ﻣﺎ ﻳﺘﻨﺎﻭﻟﹸﻪ ﻟﻔﻈﹸﻪ.
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺷﺮﺍﺀ ﻣﺎ ﺷﺎﺀ ﺃﻭ ﻋﻴﻨﹰﺎ ﲟﺎ ﺷﺎﺀ ﻭﱂ ﻳﻌﻴﻦ ﱂ ﻳﺼﺢ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ:
ﻭﻋﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﺼﺢ.
١٩١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﺸﺮﻛـﺔ
ﻕ ﺃﻭ ﺗﺼ ﺮﻑٍ ،ﻭﻫﻲ ﺃﻧﻮﺍﻉ: ﻭﻫﻲ ﺍﺟﺘﻤﺎﻉ ﰲ ﺍﺳﺘﺤﻘﺎ ٍ
ﻓﺸﺮﻛ ﹸﺔ ﻋِﻨﺎ ٍﻥ :ﺃﻥ ﻳﺸﺘﺮﻙ ﺑﺪﻧﺎ ِﻥ ﲟﺎﹶﻟﻴﻬﻤﺎ ﺍﳌﻌﻠﻮ ِﻡ ﻭﻟﻮ ﻣﺘﻔﺎﻭﺗﹰﺎ ِﻟﻴﻌﻤﻼ ﻓﻴـﻪ
ﺤﻜﹾﻢ ﺍ ِﳌﻠﹾﻚ ﰲ ﻧﺼﻴﺒﻪ ،ﻭﺑﺎﻟﻮﻛﺎﻟﺔ ﰲ ﻑ ﻛ ﱟﻞ ﻣﻨﻬﻤﺎ ﻓﻴﻬﻤﺎ ِﺑ ﺑِﺒﺪﻧﻴﻬﻤﺎ ،ﻓﻴﻨﻔ ﹸﺬ ﺗﺼﺮ
) (
ﲔ * ،ﻭﻟﻮ ﺱ ﺍﳌﺎ ِﻝ ﻣﻦ ﺍﻟﻨﻘﺪﻳ ِﻦ ﺍﳌﻀﺮﻭﺑ ِ ﺐ ﺷﺮﻳﻜﻪ .ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﺃ ﻧﺼﻴ ِ
ﺸﺘﺮِﻃﹶﺎ ﻟﻜ ٍﻞ ﻣﻨﻬﻤﺎ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺮﺑﺢ ﻣﺸﺎﻋﹰﺎ ﻣﻌﻠﻮﻣـﺎﹰ، ﲔ ﻳﺴﲑﺍﹰ ،ﻭﺃﻥ ﻳ ﻣﻐﺸﻮ ﺷ ِ
) (
ﻓﺈﻥ ﱂ ﻳﺬﻛﺮﺍ ﺍﻟﺮﺑﺢ ﺃﻭ ﺷﺮﻃﺎ ﻷﺣﺪﳘﺎ ﺟﺰﺀﹰﺍ ﳎﻬﻮ ﹰﻻ ﺃﻭ ﺩﺭﺍﻫ ﻢ ﻣﻌﻠﻮﻣ ﹰﺔ * ،ﺃﻭ
ﺢ ﺃﺣ ِﺪ ﺍﻟﺜﻮﺑﲔ ﱂ ﻳﺼﺢ ،ﻭﻛﺬﺍ ﻣﺴﺎﻗﺎﺓﹲ ﻭﻣﺰﺍﺭﻋﺔﹲ ﻭﻣﻀﺎﺭﺑﺔﹲ ،ﻭﺍﻟﻮﺿﻴﻌ ﹸﺔ ﻋﻠﻰ ِﺭﺑ
ﺲ ﻭﺍﺣﺪ. ﻂ ﺍﳌﺎﻟﹶﲔ ،ﻭﻻ ﻛﻮﻧﻬﻤﺎ ﻣﻦ ﺟﻨ ٍ ﻗﺪ ِﺭ ﺍﳌﺎﻝ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺧﻠ ﹸ
ـــــــــــــــــــــــــــــــــــ
ﺱ ﺍﳌﺎﻝ ﻣﻦ ﺍﻟﻨ ﹾﻘﺪﻳﻦ ﺍ ﹶﳌﻀﺮﻭﺑﻴﻦ( ،ﻭﻋﻨﻪ ﺗﺼﺢ
* ﻗﻮﻟـﻪ) :ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﺃ
ﺖ ﺍﻟﻌﻘﺪِ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟـﻚ،ﺱ ﺍﳌﺎ ِﻝ ﻭﻗ
ﺍﻟﺸﺮﻛ ﹸﺔ ﻭﺍﳌﹸﻀﺎﺭﺑ ﹸﺔ ﺑﺎﻟﻌﺮﻭﺽِ ،ﻭﺗﺠﻌ ﹸﻞ ﻗﻴﻤﺘﻬﺎ ﺭﺃ
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻷﻥ ﻣﻘﺼﻮ ﺩ ﺍﻟﺸﺮﻛ ِﺔ ﺟﻮﺍﺯ ﺗﺼﺮﻓِﻬﺎ ﰲ ﺍﳌﺎﻟﹶﲔ ﲨﻴﻌﺎﹰ،
ﻭﻛﻮ ﹸﻥ ﺍﻟﺮﺑ ِﺢ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﺬﺍ ﳛﺼﻞ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﻏﲑ ﹶﻏﺮﺭ.
ﺏ * ﻗﻮﻟـﻪ) :ﺃﻭ ﺩﺭﺍﻫ ﻢ ﻣﻌﻠﻮﻣ ﹰﺔ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﻳﺼﺢ ﺃﻥ ﻳﺸـﺘﺮ ﹶ
ﻁﺭ
ﺱ ﺍﳌﺎ ِﻝ ﺃﻭ ﺑﻌﻀﻪ ﻣﻦ ﺍﻟﺮﺑﺢ ،ﻭﻻ ﻳﻘﺎﻝ ﺑﻌﺪ ِﻡ ﺍﻟﺼﺤﺔِ ،ﻭﻧﻘﻠﻪ ﺍﳌﺮﻭﺫﻱ ﻋـﻦ
ﺍﳌﺎ ِﻝ ﺯﻛﺎ ﹶﺓ ﺭﺃ ِ
ﺏ ﺍﳌﺎﻝ ﺑﻨﻔﻌِﻪ ،ﻷﻧﺎ ﻧﻘﻮﻝ :ﻻ ﳝﺘﻨﻊ ﺫﻟﻚﺺﺭ ﺃﲪﺪ ،ﻷﻧﻪ ﻗﺪ ﻳﺤﻴﻂ ﺍﻟﺰﻛﺎ ﹶﺓ ﺑﺎﻟﺮﺑﺢ ﻓﻴﺨﺘ
ﺱ ﻟﻠﺠﻬـﺎﺩ ﺇﺫﺍ ﱂ ]
ﺏ ﺍﻟﻔـﺮ ِﺺ ﺑﻨﻔﻌﻪ ﰲ ﺍﳌﹸﺴﺎﻗﺎﺓ ﺇﺫﺍ ﱂ ﻳﺜﹾﻤ ِﺮ ﺍﻟﺸﺠﺮ ،ﻭﺑﺮﻛﻮ ِِﻟﻤﺎ ﳜﺘ
ﻳﻐﻨﻤﻮﺍ[).(٢
) (١ﺹ .١٧٧
ﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻉ ،ﻭ ﺗﺪﺍﺭﻛﻨﺎﻩ ﻣﻦ ﺍﳌﺨﻄﻮﻁ.
) (٢ﻣﺎ ﺑﲔ ﺍﳌﻌﻘﻮﻓﺘﲔ ﺳﺎﻗ ﹲ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٩٢
ﻓﺼـــــﻞ
ﺢ ﺑﻴﻨﻨﺎ ﹶﻓﻨِﺼﻔﺎﻥِ، ﺾ ِﺭﺑﺤِﻪ ،ﻓﺈﻥ ﻗﺎﻝ :ﻭﺍﻟﺮﺑ ﺠ ٍﺮ ﺑﻪ ﺑﺒﻌ ٍ
ﺍﻟﺜﺎﱐ :ﺍﹸﳌﻀﺎﺭﺑ ﹸﺔِ :ﻟﻤﺘ ِ
) (
ﻭﺇﻥ ﻗﺎﻝ :ﻭﱄ * ﺃﻭ ﻟﻚ ﺛﻼﺛ ﹸﺔ ﺃﺭﺑﺎﻋِﻪ ﺃﻭ ﺛﻠﺜﹸﻪ ﺻﺢ ،ﻭﺍﻟﺒـﺎﻗﻲ ﻟﻶﺧـﺮ ،ﻭﺇﻥ
ﺍﺧﺘﻠﻔﺎ ﳌﻦ ﺍﹶﳌﺸﺮﻭﻁﹸ ﻓﻠﻌﺎﻣﻞٍ ،ﻭﻛﺬﺍ ﻣﺴﺎﻗﺎﺓ ﻭﻣﺰﺍﺭﻋﺔ ،ﻭﻻ ﻳﻀﺎﺭِﺏ ﲟﺎ ٍﻝ ﻵﺧ ﺮ
ﺴﻢ ﻣﻊ ﺑﻘﺎﺀ ﺼﺘﻪ ﰲ ﺍﻟﺸﺮﻛﺔ .ﻭﻻ ﻳ ﹾﻘ ِ ﺇﻥ ﺃﺿ ﺮ ﺍﻷﻭ ﹶﻝ ﻭﱂ ﻳ ﺮﺽ ،ﻓﺈﻥ ﻓﻌﻞ ﺭ ﺩ ِﺣ
ﺴ ﺮ ﺟِﺒ ﺮ
ﻑ ﺃﻭ ﺧ ِ ﺱ ﺍﳌﺎﻝ ﺃﻭ ﺑﻌﻀﻪ ﺑﻌﺪ ﺍﻟﺘﺼﺮ ِ ﻒ ﺭﺃ
ﺍﻟ ﻌﻘﹾﺪ ﺇﻻ ﺑﺎﺗﻔﺎﻗﻬﻤﺎ ،ﻭﺇﻥ ﺗ ِﻠ
ﺢ ﻗﺒﻞ ِﻗﺴﻤﺘِﻪ ﺃﻭ ﺗ ﻨﻀِﻴﻀِﻪ. ﻣﻦ ﺍﻟﺮﺑ ِ
ﻓﺼـــــﻞ
ﺍﻟﺜﺎﻟﺚ :ﺷﺮﻛﺔ ﺍﻟ ﻮﺟﻮﻩ :ﺃﻥ ﻳﺸﺘﺮﻳﺎ ﰲ ِﺫﻣﺘﻴﻬﻤﺎ ﲜﺎﻫﻴﻬﻤـﺎ ﻓﻤـﺎ ﺭﺑِﺤـﺎ
ﻓﺒﻴﻨﻬﻤﺎ ،ﻭﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻭﻛﻴ ﹸﻞ ﺻﺎﺣﺒِﻪ ﻭﻛﻔﻴﻞﹲ ﻋﻨﻪ ﺑﺎﻟﺜﻤﻦ ،ﻭﺍِﳌ ﹾﻠﻚ ﺑﻴﻨﻬﻤﺎ
ﺢ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮﻃﺎﻩ. ﻋﻠﻰ ﻣﺎ ﺷﺮﻃﺎﻩ ،ﻭﺍﻟﻮﺿﻴﻌ ﹸﺔ ﻋﻠﻰ ﻗﺪﺭ ِﻣ ﹾﻠ ﹶﻜﻴﻬﻤﺎ ،ﻭﺍﻟﺮﺑ
ﺍﻟﺮﺍﺑﻊ :ﺷﺮﻛﺔ ﺍﻷﺑﺪﺍﻥ :ﺃﻥ ﻳﺸﺘﺮﻛﺎ ﻓﻴﻤﺎ ﻳﻜﺘﺴﺒﺎ ِﻥ ﺑﺄﺑﺪﺍﻧِﻬﻤﺎ ﻓﻤﺎ ﺗ ﹶﻘﺒﻠـﻪ
ﺏ ﻭﺳـﺎﺋﺮ ِ ﺵ ﻭﺍﻻﺣﺘﻄﺎ ِ ﺃﺣﺪﳘﺎ ﻣﻦ ﻋﻤ ٍﻞ ﻳﻠﺰﻣﻬﻤﺎ ﻓﻌﻠﹸﻪ ،ﻭﺗﺼﺢ ﰲ ﺍﻻﺣﺘﺸﺎ ِ
ﺢ ﺃﻥ ﻳﻘﻴﻢ
ﺴﺐ ﺑﻴﻨﻬﻤﺎ ،ﻭﺇﻥ ﻃﺎﻟﹶﺒﻪ ﺍﻟﺼﺤﻴ ﺽ ﺃﺣﺪﳘﺎ ﻓﺎﻟ ﹶﻜ ﺍﳌﹸﺒﺎﺣﺎﺕِ ،ﻭﺇﻥ ﻣﺮ
ﻣﻘﹶﺎﻣﻪ ﻟﺰِﻣﻪ.
ﻑ
ﺿ ِﺔ :ﺃﻥ ﻳﻔﻮﺽ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺻﺎﺣِﺒﻪ ﻛ ﱠﻞ ﺗﺼﺮ ٍ ﺍﳋﺎﻣﺲ :ﺷﺮﻛﺔ ﺍﳌﹸﻔﺎ ﻭ
ﺢ ﻣﺎ ﺷﺮﻃﺎﻩ ،ﻭﺍﻟ ﻮﺿِﻴ ﻌ ﹸﺔ ﺑﻘﺪﺭ ﺍﳌﺎﻝ ،ﻓﺈﻥ
ﱐ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻛﺔ ،ﻭﺍﻟﺮﺑ ﱄ ﻭﺑﺪ ٍ ﻣﺎ ٍ
ﺐ ﺃﻭﹶﺃﺩﺧﻼ ﻓﻴﻬﺎ ﻛﺴﺒﹰﺎ ﺃﻭ ﻏﺮﺍﻣ ﹰﺔ ﻧﺎ ِﺩ ﺭﻳﻦ ﺃﻭ ﻣﺎ ﻳ ﹾﻠ ﺰﻡ ﺃﺣﺪﳘﺎ ﻣﻦ ﺿﻤﺎ ِﻥ ﹶﻏﺼـ ٍ
ﺕ.
ﳓﻮﻩ ﹶﻓﺴﺪ
ـــــــــــــــــــــــــــــــــــ
ﱄ ﺍﻷﻣ ِﺮ ﺍﳌﻨ ﻊ ﲟﻘﺘﻀﻰ ﻣﺬﻫﺒِﻪ ﰲ ﺷـﺮﻛﺔ ﺍﻷﺑـﺪﺍ ِﻥ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻴﺲ ﻟﻮ ﱢ
ﻭﺍﻟﻮﺟﻮ ِﻩ ﻭﺍﳌﺴﺎﻗﺎ ِﺓ ﻭﺍﳌﺰﺍﺭﻋ ِﺔ ﻭﳓﻮِﻫﺎ ﳑﺎ ﻳﺴﻮﻍ ﻓﻴﻪ ﺍﻻﺟﺘﻬﺎ ﺩ.
١٩٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ
ﺢ ﻋﻠﻰ ﻛ ﱢﻞ ﺷﺠ ٍﺮ ﻟـﻪ ﲦﺮ ﻳﺆﻛﻞ ،ﻭﻋﻠﻰ ﲦﺮ ٍﺓ ﻣﻮﺟﻮﺩﺓٍ ،ﻭﻋﻠﻰ ﺷﺠ ٍﺮ ﺗﺼ
ﻳﻐﺮﺳﻪ ﻭﻳﻌﻤﻞ ﻋﻠﻴﻪ ﺣﱴ ﻳﺜﻤ ﺮ ﲜﺰ ٍﺀ ﻣﻦ ﺍﻟﺜﻤﺮﺓ.
) (
ﻚ ﻗﺒﻞ ﻇﻬﻮ ِﺭ ﺍﻟﱠﺜ ﻤ ﺮ ِﺓ ﻓﻠﻠﻌﺎﻣﻞ ﺍﻷﺟﺮﺓﹸ، ﺦ ﺍﳌﺎﻟ ﻭﻫﻲ ﻋﻘﹾﺪ ﺟﺎﺋﺰ ، * ﻓﺈﻥ ﻓﺴ
ﻭﺇﻥ ﻓﺴﺨﻬﺎ ﻫﻮ ﻓﻼ ﺷﻲ َﺀ ﻟـﻪ.
ﺢ
ﺙ ﻭ ﺳ ﹾﻘ ٍﻲ ﻭﺯﺑﺎ ٍﺭ ﻭﺗﻠﻘـﻴ ٍ ﺡ ﺍﻟﱠﺜ ﻤ ﺮ ِﺓ ﻣﻦ ﺣ ﺮ ٍ
ﻭﻳﻠﺰ ﻡ ﺍﻟﻌﺎﻣ ﹶﻞ ﻛ ﱡﻞ ﻣﺎ ﻓﻴﻪ ﺻﻼ
ﺏ ﺍﳌﺎ ِﻝ ﻣﺎ
ﻕ ﺍﳌﺎﺀ ﻭﺣﺼﺎ ٍﺩ ﻭﳓﻮِﻩ ،ﻭﻋﻠﻰ ﺭ ﺡ ﻣﻮﺿﻌ ِﻪ ﻭﻃﹸﺮ ِﻭﺗﺸﻤﻴﺲٍ ،ﻭﺇﺻﻼ ِ
ﺏ ﻭﳓﻮﻩ. ﻂ ﻭﺇﺟﺮﺍ ِﺀ ﺍﻷﺎ ِﺭ ﻭﺍﻟﺪﻭﻻ ِ ﻳﺼﻠﺤﻪ ،ﻛﺴ ﺪ ﺣﺎﺋ ٍ
ﻓﺼـــــﻞ
ﺝ ﻣﻦ ﺍﻷﺭ ِ
ﺽ ﻟﺮﺑﻬﺎ ،ﺃﻭ ﻟﻠﻌﺎﻣ ِﻞ ﻭﺗﺼﺢ ﺍﳌﹸﺰﺍﺭﻋ ﹸﺔ ﲜﺰ ٍﺀ ﻣﻌﻠﻮ ِﻡ ﺍﻟﻨﺴﺒ ِﺔ ﳑﺎ ﳜﺮ
ﺏ ﺍﻷﺭﺽ ،ﻭﻋﻠﻴـﻪ ﺱ ﻣﻦ ﺭ
ﻭﺍﻟﺒﺎﻗﻲ ﻟﻶﺧﺮ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﻛﻮ ﹸﻥ ﺍﻟِﺒﺬﹾﺭ ﻭﺍﻟﻐِﺮﺍ ِ
ﻋﻤ ﹸﻞ ﺍﻟﻨﺎﺱ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻫﻲ ﻋﻘﹾﺪ ﺟﺎﺋﺰ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ .ﻭﻗﺎﻝ ﺃﻛﺜ ﺮ ﺍﻟﻌﻠﻤﺎﺀ :ﻫﻲ ﻋﻘﹾﺪ ﻻﺯﻡ،
ﺗﻌﺎﱃ: ﻗﻮﻟﻪ ﻟﻌﻤﻮﻡ ﺍﻟﺮﺍﺟﺢ ﻭﻫﻮ ﺍﻟﺪﻳﻦ، ﺗﻘﻲ ﺍﻟﺸﻴﺦ ﻭﺍﺧﺘﺎﺭﻩ
+
" ]ﺍﳌﺎﺋﺪﺓ :ﺁﻳﺔ .[١
ﺕ ﺍﳌﺰﺍﺭﻋ ﹸﺔ ﺃﻭ ﺍﳌﺴﺎﻗﺎ ﹸﺓ ﺃﻭ ﺍﳌﻀـﺎﺭﺑ ﹸﺔ ﺍﺳـﺘﺤﻖ ﺍﻟﻌﺎﻣـ ﹸﻞ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﹶﻓﺴﺪ ِ
ﺐ ﺍ ِﳌﺜﹾﻞ ،ﻭﻫﻮ ﻣﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩ ﹸﺓ ﲟﺜﻠﻪ ،ﻭﻻ ﺃﹸﺟﺮﺓ ﺍ ِﳌﺜﹾﻞ.
ﻧﺼﻴ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٩٤
ﺑـﺎﺏ ﺍ ِﻹﺟـﺎﺭﺓ
ﺴﻜﹾﲎ ﺩﺍﺭٍ ،ﻭﺧﺪﻣ ِﺔ ﺁﺩﻣـ ٍﻲ ﻁ :ﺍﻷﻭﻝ :ﻣﻌﺮﻓ ﹸﺔ ﺍﳌﻨﻔﻌ ِﺔ ﹶﻛ ﺗﺼﺢ ﺑﺜﻼﺛ ِﺔ ﺷﺮﻭ ٍ
ﻭﺗﻌﻠﻴﻢ ﻋﻠ ٍﻢ.
ﺍﻟﺜﺎﱐ :ﻣﻌﺮﻓ ﹸﺔ ﺍﻷُﺟﺮﺓ ،ﻭﺗﺼﺢ ﰲ ﺍﻷﺟﲑ ﻭﺍﻟ ﱢﻈ ﹾﺌ ِﺮ) (١ﺑﻄﻌﺎﻣِﻬﻤﺎ ﻭﻛِﺴﻮﺗِﻬﻤﺎ،
ﺢﻭﺇﻥ ﺩﺧﻞ ﺣﻤﺎﻣﹰﺎ ﺃﻭ ﺳﻔﻴﻨﺔﹰ ،ﺃﻭ ﺃﻋﻄﻰ ﺛﻮﺑﻪ ﹶﻗﺼﺎﺭﹰﺍ ﺃﻭ ﺧﻴﺎﻃﹰﺎ ﺑﻼ ﻋ ﹾﻘ ٍﺪ ﺻـ
ﺑﺄﺟﺮ ِﺓ ﺍﻟﻌﺎﺩ ِﺓ.
ﺍﻟﺜﺎﻟﺚ :ﺍﻹﺑﺎﺣ ﹸﺔ ﰲ ﺍﻟ ﻌﻴﻦ ،ﻓﻼ ﺗﺼﺢ ﻋﻠﻰ ﻧﻔ ٍﻊ ﳏـ ﺮ ٍﻡ ﻛـﺎﻟﺰﱏ ﻭﺍﻟ ﺰﻣـﺮ
ﻂ ﻟﻮﺿـ ِﻊ ﳋﻤﺮ ،ﻭﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺣـﺎﺋ ٍ ﻭﺍﻟﻐﻨﺎﺀِ ،ﻭ ﺟ ﻌ ِﻞ ﺩﺍﺭﻩ ﻛﻨﻴﺴ ﹰﺔ ﺃﻭ ﻟﺒﻴ ِﻊ ﺍ ﹶ
) (
ﻑ ﺧﺸﺒ ٍﺔ ﻋﻠﻴﻪ * ،ﻭﻻ ﺗﺆﺟﺮ ﺍﳌﺮﺃ ﹸﺓ ﻧﻔﺴﻬﺎ ﺑﻐﲑ ﺇ ﹾﺫ ِﻥ ﺯﻭﺟِﻬﺎ. ﺃﻃﺮﺍ ِ
ﻓـﺼــــﻞ
ـﻔ ٍﺔ ﰲـﺆﺟﺮ ِﺓ ﻣﻌ ــﺮﻓﺘﻬﺎ ﺑﺮﺅﻳ ـ ٍﺔ ﺃﻭ ﺻـ
ﲔ ﺍﹸﳌـ
ـﺘ ﺮﻁﹸ ﰲ ﺍﻟﻌ ــ ِ
ﻭﻳﺸـ
ﻏﲑ ﺍﻟـﺪﺍﺭ ﻭﳓﻮﻫﺎ ،ﻭﺃﻥ ﻳﻌﻘـــﺪ ﻋﻠـﻰ ﻧ ﹾﻔﻌِﻬــﺎ ﺩﻭﻥ ﺃﺟــﺰﺍﺋِﻬﺎ،
ـــــــــــــــــــــــــــــــــــ
ﺸِﺒ ِﻪ ﻋﻠﻴﻪ( .ﻗـﺎﻝ ﰲ ﺍﻟﺸـﺮﺡ
ﻑ ﺧ
ﻂ ﻟﻮﺿ ِﻊ ﺃﻃﺮﺍ ِ
* ﻗﻮﻟـﻪ) :ﻭﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺣﺎﺋ ٍ
ﻑ ﺧﺸـِﺒﻪِ ،ﺇﺫﺍ ﻛـﺎﻥ ﺍﻟﻜﺒﲑ) :ﻣﺴﺄﻟﺔ( ﻭﳚﻮﺯ ﻟـﻪ ﺍﺳﺘﺌﺠﺎ ﺭ ﺣﺎﺋ ٍ
ﻂ ﻟﻴﻀ ﻊ ﻋﻠﻴﻪ ﺃﻃﺮﺍ
ﺐ ﻣﻌﻠﻮﻣﹰﺎ ﻭﺍﳌﺪ ﹸﺓ ﻣﻌﻠﻮﻣﺔ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﳚﻮﺯ ،ﻭﻟﻨـﺎ ﺃﻥ
ﺍﳋﺸ
ﻫﺬﻩ ﻣﻨﻔﻌ ﹲﺔ ﻣﻘﺼﻮﺩﹲﺓ ﻣﻘﹾﺪﻭ ﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤِﻬﺎ ﻭﺍﺳـﺘﻴﻔﺎﺋِﻬﺎ ﻓﺠـﺎﺯﺕ ﺍﻹﺟـﺎﺭ ﹸﺓ ﻋﻠﻴﻬـﺎ
ﺴ ﹾﻄ ِﺢ ﻟﻠﻨﻮ ِﻡ ﻋﻠﻴﻪ ﺍ .ﻫـ.
ﻛﺎﺳﺘﺌﺠﺎ ِﺭ ﺍﻟ
) (١ﺍﻟ ﱢﻈﺌﹾﺮ :ﺍﳌﺮﺿﻌﺔ.
١٩٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺸ ﻤ ِﻊ ﻟﻴﺸﻌﻠﹶﻪ * ،ﻭﻻ ﺣﻴﻮﺍ ٍﻥ ﻟﻴﺄﺧـ ﹶﺬ ﻓﻼ ﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺍﻟ ﱠﻄﻌﺎ ِﻡ ﻟﻸﻛﻞِ ،ﻭﻻ ﺍﻟ
) (
ﹶﻟﺒﻨﻪ * ﺇﻻ ﰲ ﺍﻟ ﱢﻈﺌﹾﺮ ،ﻭﻧ ﹾﻘ ﻊ ﺍﻟﺒﺌ ِﺮ ﻭﻣﺎ ُﺀ ﺍﻷﺭﺽ ﻳﺪﺧﻼﻥ ﺗﺒﻌﹰﺎ.
ﲔ ﻭﺍﻟﻘﺪﺭ ﹸﺓ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢِ ،ﻓﻼ ﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺍﻵِﺑ ِﻖ ﻭﺍﻟﺸﺎ ِﺭ ِﺩ .ﻭﺍﺷﺘﻤﺎ ﹸﻝ ﺍﻟﻌـ ِ
ﺽ ﻻ ﺗ ﻨﺒﺖ ﻟﻠﺰﺭﻉِ،
ﺤﻤﻞ ،ﻭﻻ ﺃﺭ ٍ ﻋﻠﻰ ﺍﳌﻨﻔﻌﺔِ ،ﻓﻼ ﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﻴﻤ ٍﺔ ﺯ ِﻣﻨ ٍﺔ ﻟﻠ
ﲔ ﳌﻦ ﻳﻘـﻮ ﻡ ﻭﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﳌﻨﻔﻌ ﹸﺔ ﻟﻠﻤﺆ ِﺟ ِﺮ ﺃﻭ ﻣﺄﺫﻭﻧﹰﺎ ﻟـﻪ ﻓﻴﻬﺎ ،ﻭﲡﻮ ﺯ ﺇﺟﺎﺭ ﹸﺓ ﺍﻟﻌ ِ
ﻣﻘﺎﻣﻪ ﻻ ﺑﺄﻛﺜ ﺮ ﻣﻨﻪ ﺿﺮﺭﹰﺍ.
ﻭﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺍﻟ ﻮ ﹾﻗﻒِ ،ﻓﺈﻥ ﻣﺎﺕ ﺍﳌﹸﺆ ِﺟﺮ ﻓﺎﻧﺘﻘﻞ ﺇﱃ ﻣ ﻦ ﺑﻌـﺪﻩ ﱂ ﺗﻨﻔﺴِـﺦ،
ﺼﺘﻪ ﻣﻦ ﺍﻷُﺟﺮﺓ .ﻭﺇﻥ ﺁﺟﺮ ﺍﻟﺪﺍ ﺭ ﻭﳓﻮﻫﺎ ﻣﺪ ﹰﺓ ﻣﻌﻠﻮﻣ ﹰﺔ ﻭﻟﻮ ﻃﻮﻳﻠـ ﹰﺔ ﻭﻟﻠﺜﺎﱐ ِﺣ
ﺏﲔ ﻓﻴﻬﺎ ﺻﺢ ،ﻭﺇﻥ ﺍﺳﺘﺄ ﺟﺮﻫﺎ ﻟﻌﻤ ٍﻞ ﻛﺪﺍﺑ ٍﺔ ﻟﺮﻛـﻮ ٍ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈ ﻦ ﺑﻘﺎ ُﺀ ﺍﻟﻌ ِ
ﺱ ﺯ ﺭﻉٍ ،ﺃﻭ ﻣﻦ ﻳ ﺪﻟﱡﻪ ﻋﻠـﻰ ﻃﺮﻳـﻖٍ، ﺙ ﺃﻭ ِﺩﻳﺎ ِ ﺇﱃ ﻣﻮﺿ ٍﻊ ﻣﻌﻴﻦٍ ،ﺃﻭ ﺑﻘ ٍﺮ ﳊﺮ ٍ
ﺍ ﺷﺘﺮِﻁ ﻣﻌﺮﻓ ﹸﺔ ﺫﻟﻚ ﻭﺿﺒﻄﹸﻪ ﲟﺎ ﻻ ﻳﺨﺘﻠﻒ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻓﻼ ﺗﺼﺢ ﺇﺟﺎﺭ ﹸﺓ ﺍﻟﻄﻌﺎ ِﻡ ﻟﻸﻛ ِﻞ ﻭﻻ ﺍﻟﺸ ﻤ ِﻊ ﻟﻴﺸﻌﻠﹶﻪ( .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ
ﺍﻟﺪﻳﻦ :ﻟﻴﺲ ﻫﺬﺍ ﺑﺈﺟﺎﺭﺓٍ ،ﻭﻟﻜﻨﻪ ﺇﺫ ﹲﻥ ﰲ ﺍ ِﻹﺗﻼﻑِ ،ﻭﻫﻮ ﺳﺎﺋﻎ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺣﻴﻮﺍ ٍﻥ ﻟﻴﺄﺧ ﹶﺬ ﹶﻟﺒﻨﻪ ،(ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺟﻮﺍ ﺯ
ﺇﺟﺎﺭ ِﺓ ﻗﻨﺎ ِﺓ ﻣﺎ ٍﺀ ﻣﺪﺓﹰ ،ﻭﺇﺟﺎﺭِﺓ ﺣﻴﻮﺍ ٍﻥ ﻷﺟ ِﻞ ﹶﻟﺒﻨِﻪ ﻗﺎ ﻡ ﻫﻮ ﺑﻪ ﺃﻭ ﺭﺑﻪ ،ﻓـﺈﻥ ﻗـﺎﻡ ﻋﻠﻴﻬـﺎ
ﺍﳌﺴﺘﺄﺟ ﺮ ﻭ ﻋﻠﱠﻔﹶﻬﺎ ،ﻓﻜﺎﺳﺘﺌﺠﺎ ِﺭ ﺍﻟﺸﺠﺮِ ،ﻭﺇﻥ ﻋﹶﻠﻔﹶﻬﺎ ﺭﺑﻬﺎ ،ﻭﻳﺄﺧﺬ ﺍﳌﹸﺸﺘﺮِﻱ ﹶﻟﺒﻨﹰﺎ ﻣﻘﹶـﺪﺭﹰﺍ
ﱭ ﻣﻄﻠﹶﻘﹰﺎ ﻓﺒﻴ ﻊ ﺃﻳﻀﺎﹰ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﺑ ﻐ ﺮ ٍﺭ.
ﺤﺾ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﺄﺧ ﹸﺬ ﺍﻟﹶﻠ
ﻓﺒﻴ ﻊ ﻣ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٩٦
) (
ﺺ ﻓﺎﻋﻠﹸﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫ ِﻞ ﺍﻟﻘﹸ ﺮﺑ ِﺔ * ).(١ ﻭﻻ ﺗﺼﺢ ﻋﻠﻰ ﻋﻤ ٍﻞ ﻳﺨﺘ
ﻭﻋﻠﻰ ﺍﳌﹸ ﺆ ﺟ ِﺮ ﻛﻞ ﻣﺎ ﻳﺘﻤﻜﱠﻦ ﺑﻪ ﻣﻦ ﺍﻟﻨﻔﻊِ ،ﻛ ِﺰﻣﺎ ِﻡ ﺍﳉﻤ ِﻞ ﻭ ﺭﺣﻠ ِﻪ ﻭﺣِﺰﺍﻣِـﻪ
ﺢ
ﻂ ﻭﻟﺰﻭ ِﻡ ﺍﻟﺒﻌﲑ ،ﻭﻣﻔـﺎﺗﻴ ِ ﳊﱢ
ﻭﺍﻟﺸ ﺪ ﻋﻠﻴﻪ ﻭ ﺷ ﺪ ﺍﻷﲪﺎ ِﻝ ﻭﺍ ﹶﳌﺤﺎ ِﻣ ِﻞ ﻭﺍﻟﺮﻓ ِﻊ ﻭﺍ ﹶ
ﻒ ﹶﻓﻴ ﹾﻠ ﺰﻡ ﺍﳌﺴﺘﺄﺟ ﺮ ﺇﺫﺍ ﺗﺴـﻠﱠﻤﻬﺎ ﺍﻟﺪﺍﺭ ﻭ ِﻋﻤﺎﺭﺗِﻬﺎ ،ﻓﺄﻣﺎ ﺗﻔﺮﻳ ﹸﻎ ﺍﻟﺒﺎﻟﻮﻋ ِﺔ ﻭﺍﻟ ﹶﻜِﻨ ﻴ ِ
ﻓﺎﺭﻏ ﹰﺔ.
ﻓﺼــــﻞ
ﻭﻫﻲ ﻋ ﹾﻘﺪ ﻻﺯﻡ ،ﻓﺈﻥ ﺁﺟﺮﻩ ﺷﻴﺌﹰﺎ ﻭ ﻣﻨ ﻌﻪ ﻛ ﱠﻞ ﺍﳌﺪ ِﺓ ﺃﻭ ﺑﻌﻀﻬﺎ ﻓـﻼ ﺷـﻲ َﺀ
ﻟـﻪ ،ﻭﺃﻥ ﺑﺪﺃ ﺍﻵ ﺧ ﺮ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺋِﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻷﺟﺮ ﹸﺓ.
ﺐ ﺇﻥ ﱂ ﻳﺨﻠـﻒ ﻀ ِﻊ ﻭﺍﻟﺮﺍﻛ ِ ﺕ ﺍﳌﹸ ﺮﺗ ِ ﲔ ﺍﹸﳌ ﺆﺟﺮﺓِ ،ﻭﻣﻮ ِﻒ ﺍﻟﻌ ِ
ﺦ ﺑﺘﻠ ِ ﻭﺗﻨﻔﺴ
ﺕ ﺍﳌﺘﻌﺎﻗِـﺪﻳﻦ ﺃﻭ ﺃﺣـﺪِﳘﺎ ،ﻭﻻ ﺱ ﺃﻭ ﺑ ﺮﺋِﻪ ﻭﳓﻮِﻩ ،ﻻ ﲟﻮ ِ ﺿ ﺮ ٍ
ﻉ ِ
ﺑﺪﻻﹰ ،ﻭﺍﻧﻘﻼ ِ
ﻉ ﻧﻔﻘ ِﺔ ﺍﳌﺴﺘﺄﺟِﺮ ﻭﳓﻮِﻩ. ﺑﻀﻴﺎ ِ
ﻉ ﻓﺎﻧﻘﻄﻊ ﻣﺎﺅﻫـﺎ ﺃﻭ ﻏﺮﻗـﺖ، ﺖ ﺃﻭ ﺃﺭﺿﹰﺎ ﻟﺰﺭ ٍ ﻭﺇﻥ ﺍ ﹾﻛﺘﺮﻯ ﺩﺍﺭﹰﺍ ﻓﺎﺪﻣـ
) (
ﺙ ﺎ ﻋﻴﺐ ﻓﻠﻪ ﲔ ﻣﻌﻴﺒ ﹰﺔ ﺃﻭ ﺣ ﺪ ﹶ ﺍﻧﻔﺴﺨﺖ ﺍﻹﺟﺎﺭ ﹸﺓ ﰲ ﺍﻟﺒﺎﻗﻲ * ،ﻭﺇﻥ ﻭ ﺟ ﺪ ﺍﻟﻌ
ـــــــــــــــــــــــــــــــــــ
ﺺ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻓﺎﻋﻠﹸﻪ ﻣﻦ ﺃﻫﻞ ﺍﹾﻟﻘﹸ ﺮﺑ ِﺔ( .ﻗـﺎﻝ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺗﺼﺢ ﻋﻠﻰ ﻋﻤ ٍﻞ ﳜﺘ
ﰲ ﺣﺎﺷﻴ ِﺔ ﺍﳌﹸﻘﻨﻊ :ﺃﻱ :ﺑﻞ ﻫﻲ ﺟﻌﺎﻟﺔﹲ ،ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﺗﺼﺢ ،ﻭﺑﻪ ﻗـﺎﻝ ﻣﺎﻟـﻚ
ﻭﺍﻟﺸﺎﻓﻌﻲ.
ﻉ ﻓـﺎﻧﻘﻄﻊ ﻣﺎﺅﻫـﺎ ،ﺃﻭ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺍﻛﹾﺘﺮﻯ ﺩﺍﺭﹰﺍ ﻓﺎﺪﻣﺖ ،ﺃﻭ ﺃﺭﺿﹰﺎ ﻟﺰﺭ ٍ
ﺖ ﺍﻧﻔﺴﺨﺖ ﺍﻹﺟﺎﺭ ﹸﺓ ﰲ ﺍﻟﺒﺎﻗﻲ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ ﰲ ﺃﺣﺪ ﺍﻟـﻮﺟﻬﲔ ،ﻭﰲ ﺍﻵﺧـ ِﺮ ﻏﺮﻗ
= ﺴ ِﺦ.
ﻳﹾﺜﺒﺖ ﻟﻠﻤﺴﺘﺄ ِﺟ ِﺮ ﺧﻴﺎ ﺭ ﺍﻟ ﹶﻔ
) (١ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻓﻼ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻬﺎ ﻷﻬﻧﺎ ﳑﺎ ﻻ ﻳﺘﻌﺪﻯ ﻧﻔﻌﻬﺎ ﻟﻐﲑﻩ ،ﺃﻣﺎ ﺇﺫﺍ ﺗﻌﺪﻯ ﻛﺎﻷﺫﺍﻥ
ﻭﺍﻹﻗﺎﻣﺔ ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ .ﺍﻧﻈﺮ ﺍﳌﻐﲏ .٣٢٧/٨
١٩٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺦ ﻭﻋﻠﻴﻪ ﺃﺟﺮ ﹸﺓ ﻣﺎ ﻣﻀﻰ. ﺍﻟﻔﺴ
ﺖ ﻳﺪﻩ ﺧ ﹶﻄﺄﹰ ،ﻭﻻ ﺣﺠﺎ ﻡ ﻭﻃﺒﻴﺐ ﻭﺑ ﻴﻄﹾـﺎﺭ ﱂ ﻭﻻ ﻳﻀﻤ ﻦ ﺃﺟﲑ ﺧﺎﺹ ﻣﺎ ﺟﻨ
ﻒ
ﺸﺘ ﺮﻙ ﻣﺎ ﺗﻠِـ
ﻉ ﱂ ﻳﺘﻌﺪ ،ﻭﻳﻀﻤ ﻦ ﺍﳌﹸ ﻑ ِﺣ ﹾﺬﻗﹸﻬﻢ ،ﻭﻻ ﺭﺍ ٍ ﺠ ِﻦ ﺃﹶﻳﺪﻳﻬِﻢ ﺇﻥ ﻋ ﺮ
ﺗ
ﺑﻔﻌﻠِﻪ ،ﻭﻻ ﻳﻀﻤ ﻦ ﻣﺎ ﺗﻠﻒ ﻣﻦ ِﺣ ﺮﺯِﻩ ﺃﻭ ﺑﻐﲑ ِﻓﻌﻠﻪ ،ﻭﻻ ﹸﺃﺟﺮ ﹶﺓ ﻟـﻪ .ﻭﲡـﺐ
ﺍﻷﺟﺮ ﹸﺓ ﺑﺎﻟﻌﻘﺪ ﺇﻥ ﱂ ﺗﺆﺟﻞ ،ﻭﺗﺴﺘﺤ ﻖ ﺑﺘﺴﻠﻴ ِﻢ ﺍﻟﻌﻤ ِﻞ ﺍﻟﺬﻱ ﰲ ﺍﻟﺬ ﻣﺔِ ،ﻭﻣـﻦ
ﺖ ﺍﳌﺪ ﹸﺓ ﻟﺰﻣﻪ ﺃﺟﺮ ﹸﺓ ﺍ ِﳌ ﹾﺜ ِﻞ.
ﺗﺴﻠﱠﻢ ﻋﻴﻨﹰﺎ ﺑﺈﺟﺎﺭ ٍﺓ ﻓﺎﺳﺪ ٍﺓ ﻭ ﹶﻓ ﺮ ﹶﻏ ِ
ـــــــــــــــــــــــــــــــــــ
ﻑ ﻳ ﹶﻔﺴ ﺮ ﺑﺸﻴﺌﲔ :ﺃﻥ ﻳﺆﺟ ﺮ ﺳﻨ ﹰﺔ ﺃﻭ ﺳـﻨﺘﲔِ،
=ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺟﺎﺭ ﹸﺓ ﺍﳌﹸﻀﺎ ِ
ﻉ ﺑﺎﳌﺄﺧﻮ ِﺫ ﳌﺎ ﺍﺳﺘﺆ ِﺟ ﺮ ﻟﻪ ﰲ ﺍ ﹸﳌﺪﺓ ،ﹶﻓ ِﻤ ﻦ ﺍﳊﻜﺎ ِﻡ ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺆ ِﺟﺮﻩ ﻣﺪ ﹰﺓ ﻻ ﳝﻜ ﻦ ﺍﻻﻧﺘﻔﺎ
ﺐ ﺍﻟﻌﻘـﺪِ ،ﻓـﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻉ ﺑﺎﻟﻌﲔ ﻋ ِﻘ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻹﺟﺎﺭ ﹶﺓ ﲡﻮ ﺯ ﺇﻻ ﺇﺫﺍ ﺃﻣﻜﻦ ﺍﻻﻧﺘﻔﺎ
ﻼ ﻭﻣﺮﺍﺣـﹰﺎ ﻭﻣ ﺰ ﺩﺭﻋـﹰﺎ ﺐ ﻓﻴﻬﺎ ﺃﻧﻪ ﺍﺳﺘﺄﺟﺮﻫﺎ ﻣﻘِﻴ ﹰ ﻉ ﻭﳓﻮِﻩ ﻛﺘ ﺽ ﻟﻼﺯﺩﺭﺍ ِ ﻳﺴﺘﺄ ِﺟ ﺮ ﺍﻷﺭ
ﻭﳓﻮ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﺍﳌﹸﺰﺍ ﺭ ﻋﺔﹸ ﹶﺃ ﺣﻞﱡ ﻣﻦ ﺍﻹﺟﺎﺭ ِﺓ ﻻﺷﺘﺮﺍﻛِﻬﻤﺎ ﰲ ﺍ ﹶﳌ ﻐﻨﻢ ﻭﺍ ﹶﳌ ﻐﺮﻡ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ١٩٨
) (
ﺑـﺎﺏ ﺍﻟ ﺴﺒـﻖ *
ﺽ
ﺕ ﻭﺍﻟﺴﻔ ِﻦ ﻭﺍ ﹶﳌﺰﺍﺭِﻳ ِﻖ ،ﻭﻻ ﺗﺼﺢ ﺑ ِﻌ ﻮ ٍ ﻳﺼﺢ ﻋﻠﻰ ﺍ َﻷﻗﹾﺪﺍ ِﻡ ﻭﺳﺎﺋ ِﺮ ﺍﳊﻴﻮﺍﻧﺎ ِ
ﺇﻻ ﰲ ﺇﺑ ٍﻞ ﻭﺧﻴ ٍﻞ ﻭﺳﻬﺎ ٍﻡ.
ﲔ ﺍ ﹶﳌﺮﻛﻮﺑ ﻴ ِﻦ ﻭﺍﲢﺎﺩﳘﺎ ﻭﺍﻟﺮﻣﺎ ِﺓ ﻭﺍﳌﺴﺎﻓ ِﺔ ﺑﻘﺪ ٍﺭ ﻣﻌﺘﺎﺩٍ ،ﻭﻫـﻲ ﻭﻻﺑ ﺪ ﻣﻦ ﺗﻌﻴ ِ
ﺴﻨﻮ ﹶﻥ ﺍﻟ ﺮ ﻣ ﻲ.
ﲔ ﻳﺤ ِ
ﺿ ﹶﻠﺔﹸ ﻋﻠﻰ ﻣ ﻌﻴِﻨ
ﺴﺨﻬﺎ ،ﻭﺗﺼﺢ ﺍﹸﳌﻨﺎ ﺟﻌﺎﻟﺔﹲ ﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﹶﻓ
ـــــــــــــــــــــــــــــــــــ
ﺼ ﺪ ﺑﻪ ﻧﺼـ ﺮ
ﻉ ﻭﺍﻟﺴﺒ ﻖ ﺑﺎ َﻷﻗﹾﺪﺍ ِﻡ ﻭﳓﻮﻫﺎ ﻃﺎﻋ ﹲﺔ ﺇﺫﺍ ﻗﹸ ِ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﺮﺍ
ﺴﺒ ِﻖ ﻋﻠﻴﻪ ﹶﺃ ﺧ ﹲﺬ ﺑﺎﳊﻖ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﲡﻮ ﺯ ﺍﳌﺴﺎﺑﻘ ﹸﺔ ﺑﻼ ﳏﻠـﻞ ﻭﻟـﻮ ﺍﻹﺳﻼﻡ ،ﻭﺃﺧ ﹸﺬ ﺍﻟ
ﺃﺧﺮﺝ ﺍﳌﺘﺴﺎﺑﻘﺎﻥ ،ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ،ﻭﻣﺎ ﹶﺃﹾﻟﻬﻰ ﻭ ﺷ ﻐ ﹶﻞ ﻋ ﻤﺎ ﹶﺃ ﻣ ﺮ ﺍﷲ ﺑﻪ ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ ﻭﺇﻥ ﱂ
ﺤ ﺮ ﻡ ِﺟﻨﺴﻪ.
ﻳ
١٩٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﻌﺎﺭﻳـﺔ
ﺡ ﺇﻻ ﺡ ﺇﻋﺎﺭ ﹸﺓ ﻛ ﱢﻞ ﺫﻱ ﻧ ﹾﻔ ٍﻊ ﻣﺒﺎ ٍ ﲔ ﺗﺒﻘﻰ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺋِﻪ ،ﻭﺗﺒﺎ
ﻭﻫﻲ ﺇﺑﺎﺣ ﹸﺔ ﻧﻔ ِﻊ ﻋ ٍ
ﲑ ﺍﻣـﺮﺃ ٍﺓ ﺃﻭ ﺤ ِﺮﻡٍ ،ﻭﹶﺃ ﻣ ﹰﺔ ﺷﺎﺑ ﹰﺔ ﻟﻐ ِ
ﻀﻊ ،ﻭﻋﺒﺪﹰﺍ ﻣﺴﻠﻤﹰﺎ ﻟﻜﺎﻓﺮٍ ،ﻭﺻﻴﺪﹰﺍ ﻭﳓﻮﻩ ﹸﳌ ﺍﻟﺒ
) (
ﻂ ﺇﻻ ﺑﺈﺫﻧِﻪ. ﻂ * ،ﻭﻻ ﻳ ﺮ ﺩ ﺇﻥ ﺳﻘ ﹶ ﺤ ﺮﻡٍ ،ﻭﻻ ﺃﺟﺮ ﹶﺓ ﳌﻦ ﺃﻋﺎ ﺭ ﺣﺎﺋﻄﹰﺎ ﺣﱴ ﻳﺴﻘ ﹶ ﻣ
) (
ﻁ ﻧ ﹾﻔ ﻲ ﺿﻤﺎﻧِﻬﺎ * ،ﻭﻋﻠﻴﻪ ﻣ ﺆﻧﺔﹸ ﺖ ﻭﻟﻮ ﺷ ﺮ ﹶ
ﻀ ﻤﻦ ﺍﻟﻌﺎﺭﻳﺔ ﺑﻘﻴﻤﺘِﻬﺎ ﻳﻮﻡ ﺗﻠﻔ ﻭﺗ
ﺕ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻬـﺎ، ﺖ ﻋﻨﺪ ﺍﻟﺜﺎﱐ ﺍﺳﺘﻘﺮ ﺭﺩﻫﺎ ﺇﻻ ﺍﹸﳌ ﺆ ﺟ ﺮﺓﹸ ،ﻭﻻ ﻳﻌﲑﻫﺎ ،ﻓﺈﻥ ﺗﻠﻔ
ﻭﻋﻠﻰ ﻣﻌﲑِﻫﺎ ﺃﹸﺟﺮﺗﻬﺎ ،ﻭﻳﻀﻤ ﻦ ﺃﻳﻬﻤﺎ ﺷﺎﺀ ،ﻭﺇﻥ ﺃﺭﻛﺐ ﻣﻨﻘﻄِﻌـﹰﺎ ﻟﻠﺜـﻮﺍﺏ ﱂ
ﻳﻀﻤﻦ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﹸﺃﺟﺮ ﹶﺓ ﳌﻦ ﹶﺃﻋﺎ ﺭ ﺣﺎﺋﻄﹰﺎ ﺣﱴ ﻳﺴﻘﻂ( .ﻗــﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻟﻠﻤﻌـ ِﲑ
ﻀ ﺮ ﺍﳌﺴﺘﻌ ﲑ ﺑﺮﺟــﻮﻋِﻪ ،ﻣﺜــﻞ ﺴِﺘ ِ
ﻉ ﻣﱴ ﺷﺎﺀ ،ﻣﺎ ﱂ ﻳﺄ ﹶﺫ ﹾﻥ ﰲ ﺷ ﻐﻠِﻪ ﺑﺸﻲ ٍﺀ ﻳ ﺍﻟﺮﺟﻮ
ﺠ ِﺔ ﺍﻟﺒﺤﺮِ ،ﻭﺇﻥ ﺃﻋﺎﺭﻩ
ﻉ ﻣﺎ ﺩﺍﻣﺖ ﰲ ﻟﹸ ﺃﻥ ﻳﻌﻴﺮﻩ ﺳﻔﻴﻨ ﹰﺔ ﳊﻤ ِﻞ ﻣﺘﺎﻋِﻪ ،ﻓﻠﻴﺲ ﻟـﻪ ﺍﻟﺮﺟﻮ
ﺸِﺒ ِﻪ ﱂ
ﻑ ﺧ
ﺃﺭﺿﹰﺎ ﻟﻠﺪﻓ ِﻦ ﱂ ﻳﺮ ِﺟ ﻊ ﺣﱴ ﻳﺒﻠﹶﻰ ﺍﳌﻴﺖ ،ﻭﺇﻥ ﺃﻋﺎﺭﻩ ﺣﺎﺋﻄﹰﺎ ﻟﻴﻀ ﻊ ﻋﻠﻴﻪ ﺃﻃﺮﺍ
ﻳﺮﺟ ﻊ ﻣﺎ ﺩﺍﻡ ﻋﻠﻴﻪ.
ﻁ ﻧ ﹾﻔ ﻲ ﺿﻤﺎﻧِﻬﺎ( ،ﻗﺎﻝ ﰲ
ﺖ ﻭﻟﻮ ﺷ ﺮ ﹶﻀ ﻤﻦ ﺍﻟﻌﺎﺭﻳ ﹸﺔ ﺑﻘﻴﻤﺘِﻬﺎ ﻳﻮ ﻡ ﺗﻠﻔ * ﻗﻮﻟـﻪ) :ﻭﺗ
ﺸ ﺮﻃِﻪ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﻀـﻤﻮﻧﹰﺎ ﻻ ﻳﻨﺘﻔـﻲ ﺍﳌﻘﻨﻊ :ﻭﻛﻞﱡ ﻣﺎ ﻛﺎﻥ ﺃﻣﺎﻧ ﹰﺔ ﻻ ﻳﺼﲑ ﻣﻀﻤﻮﻧﹰﺎ ﺑ
ﺸ ﺮﻃِﻪ ،ﻭﻋــﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺫﹸ ِﻛ ﺮ ﻟـﻪ ﺫﻟﻚ ﻓﻘﺎﻝ) :ﺍﳌﺴـﻠﻤﻮﻥ ﺿﻤﺎﻧﻪ ﻟ
ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ( ﻓﻴﺪﻝﱡ ﻋﻠﻰ ﻧ ﹾﻔ ِﻲ ﺍﻟﻀﻤﺎ ِﻥ ﺑﺸﺮﻃِﻪ ﺍ.ﻫـ.
ﻗﻠﺖ :ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻌﺎﺭﻳ ﹸﺔ ﲡﺐ ﻣﻊ ﹶﻏﻨﺎﺀ ﺍﳌﺎﻟﻚ ،ﻭﻫﻮ ﺃﺣـ ﺪ ﺍﻟﻘـﻮﻟﲔ ﰲ
ﻁ ﺿﻤﺎﻧِﻬﺎ ،ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪـﺪ، ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻫﻲ ﻣﻀﻤﻮﻧ ﹲﺔ ﺑﺸﺮ ِ
ﺐ
ﺱ ﺍﳌـﺬﻫ ِ ﻂ ﱂ ﻳﻀﻤﻦ ،ﻭﻗﻴﺎ ﺖ ﺑﻼ ﺗ ﻌﺪ ،ﻭﻻ ﺗﻔﺮﻳ ٍ ﻚ ﺷﺮﻳﻜﹶﻪ ﺩﺍﺑ ﹰﺔ ﻓﺘﻠﻔ ﻭﻟﻮ ﺳﻠﱠﻢ ﺷﺮﻳ
ﺇﺫﺍ ﻗﺎﻝ :ﺃﻋﺮﺗﻚ ﺩﺍﺑﱵ ﻟﺘﻌِﻠﻔﹶﻬﺎ ،ﺃ ﱠﻥ ﻫﺬﺍ ﻳﺼﺢ ﺍ .ﻫـ.
ﻚ
ﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟـ ﺨ ِﻌ ﻲ ﻭﺍﻟﺸﻌﱯ ﻭﻋﻤ ﺮ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺜﻮﺭ ﻭﻗﺎﻝ ﺍﳊﺴ ﻦ ﻭﺍﻟﻨ
ﻭﺍﻷﻭﺯﺍﻋ ﻲ :ﻫﻲ ﺃﻣﺎﻧ ﹲﺔ ﻻ ﳚﺐ ﺿﻤﺎﻧﻬﺎ ﺇﻻ ﺑﺎﻟﺘﻌﺪﻱ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠٠
ﺐ ﺍﻟ ﻌ ﹾﻘﺪِ ،ﻗﹸِﺒ ﹶﻞ ﻗﻮ ﹸﻝ
ﻭﺇﺫﺍ ﻗﺎﻝ :ﺁﺟﺮﺗﻚ ،ﻗﺎﻝ :ﺑﻞ ﺃﻋﺮﺗﻨِﻲ ،ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻋ ِﻘ
ﻚ ﰲ ﻣﺎﺿﻴﻬﺎ ﺑـﺄﹸﺟﺮ ِﺓ ﺍ ِﳌﺜﹾـﻞِ ،ﻭﺇﻥ ﻣ ﺪﻋِﻲ ﺍﻹﻋﺎﺭﺓِ ،ﻭﺑﻌﺪ ﻣﻀ ﻲ ﻣﺪ ٍﺓ ﻗﻮ ﹸﻝ ﺍﳌﺎﻟ ِ
ﻗﺎﻝ :ﺃﹶﻋﺮﺗﲏ ،ﺃﻭ ﻗﺎﻝ :ﺃﺟﺮﺗﲏ ،ﻗﺎﻝ :ﺑﻞ ﻏﹶﺼﺒﺘﲏ ،ﺃﻭ ﻗﺎﻝ :ﺃﻋـﺮﺗﻚ ،ﻗـﺎﻝ:
ﺑﻞ ﺃﺟﺮﺗﲏ ،ﻭﺍﻟﺒﻬﻴﻤ ﹸﺔ ﺗﺎﻟﻔﺔ ،ﺃﻭ ﺍﺧﺘﻠﻔﺎ ﰲ ﺭﺩ ،ﻓﻘﻮ ﹸﻝ ﺍﳌﺎﻟﻚ.
٢٠١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟ ﻐﺼـﺐ
ﲑ ﺣ ﻖ ﻣﻦ ﻋﻘـﺎ ٍﺭ ﻭﻣﻨﻘـﻮﻝٍ ،ﻭﺇﻥ ﻭﻫﻮ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺣ ﻖ ﻏﲑﻩ ﹶﻗﻬﺮﹰﺍ ﺑﻐ ِ
) (
ﺐ ﻛﻠﺒﹰﺎ ﻳﻘﺘﻨﻰ ﺃﻭ ﺧ ﻤ ﺮ ِﺫ ﻣ ﻲ ﺭﺩﳘﺎ ،ﻭﻻ ﻳ ﺮ ﺩ ﺟِﻠ ﺪ ﻣﻴﺘـ ٍﺔ * ،ﻭﺇﺗـﻼ
ﻑ ﻏﹶﺼ
ﺍﻟﺜﻼﺛ ِﺔ ﻫ ﺪﺭ ،ﻭﺇﻥ ﺍﺳﺘﻮﻟﹶﻰ ﻋﻠﻰ ﺣ ﺮ ﱂ ﻳﻀﻤﻨﻪ ،ﻭﺇﻥ ﺍﺳﺘﻌﻤﻠﻪ ﹸﻛﺮﻫﺎﹰ ،ﺃﻭ ﺣﺒﺴﻪ
) (
ﻓﻌﻠﻴﻪ ﺃﺟﺮﺗﻪ .ﻭﻳﻠﺰﻡ ﺭ ﺩ ﺍﳌﻐﺼﻮﺏ ﺑﺰﻳﺎﺩﺗِﻪ * ﻭﺇﻥ ﻏﺮ ﻡ ﺃﺿﻌﺎﻓﹶﻪ ،ﻭﺇﻥ ﺑﻨـﻰ ﰲ
ﺵ ﻧﻘﺼِﻬﺎ ﻭﺗﺴﻮﻳﺘِﻬﺎ ﻭﺍﻷُﺟﺮﺓﹸ ،ﻭﻟﻮ ﹶﻏﺼـﺐ ﺍﻷﺭﺽ ﺃﻭ ﹶﻏﺮﺱ ﻟﺰﻣﻪ ﺍﻟ ﹶﻘ ﹾﻠﻊ ﻭﺃﺭ
ﻍ
ﺏ ﺍﹶﳌﺼـﻮ ﹶﺿ ﺮ ﺟﺎﺭﺣﹰﺎ ﺃﻭ ﻋﺒﺪﹰﺍ ﺃﻭ ﻓﺮﺳﹰﺎ ﻓﺤﺼﻞ ﺑﺬﻟﻚ ﺻﻴﺪ ﹶﻓﻠِﻤﺎِﻟﻜِﻪ ،ﻭﺇﻥ
ﺐ
ﺠ ﺮ ﺍﳋﺸﺒ ﹶﺔ ﻭﳓﻮﻫﺎ ،ﺃﻭ ﺻﺎﺭ ﺍﳊﹶـ ﺻﺒ ﻐﻪ ﻭﻧ
ﺏ ﺃﻭ
ﺼ ﺮ ﺍﻟﺜﻮ ﺞ ﺍﻟ ﻐ ﺰ ﹶﻝ ﻭ ﹶﻗ
ﺴﻭﻧ
ﺵ ﻧ ﹾﻘﺼِﻪ ،ﻭﻻ ﺷﻲ َﺀ ﻟﻠﻐﺎﺻﺐِ، ﺯﺭﻋﺎﹰ ،ﻭﺍﻟﺒﻴﻀ ﹸﺔ ﹶﻓﺮﺧﺎ .ﻭﺍﻟﻨﻮﻯ ﹶﻏﺮﺳﹰﺎ ﺭﺩﻩ ﻭﹶﺃ ﺭ
ﺺ ﺑﺴﻌ ٍﺮ ﻟـﻢ ﻭﻳﻠﺰﻣﻪ ﺿﻤﺎ ﹸﻥ ﻧﻘﺼِﻪ .ﻭﺇﻥ ﺧﺼﻰ ﺍﻟﺮﻗﻴ ﻖ ﺭﺩﻩ ﻣﻊ ﻗﻴﻤﺘِﻪ ﻭﻣﺎ ﻧ ﹶﻘ
ﺿ ِﻤ ﻦ ﺍﻟﻨﻘﺺ ،ﻭﺇﻥ ﺗﻌﻠﱠﻢ
ﺽ ﻋﺎﺩ ﺑﺒﺮِﺋﻪِ ،ﻭﺇﻥ ﻋﺎﺩ ﺑﺘﻌﻠﻴ ِﻢ ﺻﻨﻌ ٍﺔ ﻀ ﻤﻦ ،ﻭﻻ ﲟﺮ ٍ ﻳ
ﺖ ﺿﻤ ﻦ ﺍﻟﺰﻳﺎﺩﺓِ ،ﻛﻤـﺎ ﻟـﻮ ﺼ ﺴ ﻲ ﺃﻭ ﻫ ﺰ ﹶﻝ ﻓﻨﻘ ﺕ ﻗﻴﻤﺘﻪ ﰒ ﻧ ِ ﺃﻭ ﺳ ِﻤ ﻦ ﻓﺰﺍﺩ
ﺲ ﺍﻷﻭﻝ ،ﻭﻣﻦ ِﺟﻨﺴﻬﺎ ،ﻻ ﻳﻀﻤ ﻦ ﺇﻻ ﺃﻛﺜﺮﳘﺎ. ﺕ ﻣﻦ ﻏﲑ ﺟﻨ ِ ﻋﺎﺩ
ـــــــــــــــــــــــــــــــــــ
ﺐ ِﺟ ﹾﻠ ﺪ ﻣﻴﺘ ٍﺔ ﻓﻬﻞ ﻳﻠﺰﻣـﻪﺼ * ﻗﻮﻟـﻪ) :ﻭﻻ ﻳ ﺮ ﺩ ِﺟ ﹾﻠ ﺪ ﻣﻴﺘ ٍﺔ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﹶﻏ
ﺭﺩﻩ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ،ﻓﺈﻥ ﺩﺑﻐﻪ ﻭﻗﹸﻠﻨﺎ ﺑﻄﻬﺎﺭﺗِﻪ ﻟﺰﻣﻪ ﺭﺩﻩ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﻣﺎﺕ
ﻍ ﻟﻠﻤﺎﻟِﻚ. ﻀ ِﻤﻨﻪ ﺍﻟﻐﺎﺻﺐ ،ﻓﺠِﻠﺪﻩ ﺇﺫﺍ ﻗﹸﻠﻨﺎ ﻳ ﹾﻄﻬﺮ ﺑﺎﻟﺪﺑﺎ ِ ﺍﳊﻴﻮﺍ ﹸﻥ ﺍﳌﻐﺼﻮﺏ ،ﻓ
ﺖ ﻣﺘﺼـﻠ ﹰﺔ ﻛﺎﻟﺴـ ﻤ ِﻦ ﺃﻭ ﺏ ﺑﺰﻳﺎﺩﺗِﻪ( ﺃﻱ ﺳﻮﺍﺀ ﻛﺎﻧ * ﻗﻮﻟـﻪ) :ﻭﻳﻠﺰﻡ ﺭ ﺩ ﺍﳌﻐﺼﻮ ِ
ﻣﻨﻔﺼﻠ ﹰﺔ ﻛﺎﻟﻮﻟ ِﺪ.
ﺕ ﳍﻢ ﻏـﻨ ﻢ ﺃﻭ ﺖ ﻋﻦ ﻗﻮ ٍﻡ ﹸﺃﺧِﺬ ﻓﺎﺋﺪﺓ :ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺳﺌﻠ
ﺕ ﻋﻠﻴﻬﻢ ﺃﻭ ﺑﻌﻀﻬﺎ ،ﻭﻗﺪ ﺍ ﺷﺘﺒﻪ ِﻣ ﹾﻠﻚ ﺑﻌﻀِﻬﻢ ﺑـﺒﻌﺾ .ﻗـﺎﻝ: ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﳌﺎ ِﻝ ﰒ ﺭ ﺩ
ﺴ ﻢ ﺍﳌﻮﺟﻮ ﺩ ﻋﻠﻴﻬﻢ ﻋﻠـﻰ ﻗـ ﺪﺭِﻩ ،ﻭﺇﻥ ﱂ ﻑ ﻗﺪ ﺭ ﺍﳌﺎ ِﻝ ﲢﻘﻴﻘﹰﺎ ﻗﹸ ِ
ﺖ :ﺃﻧﻪ ]ﺇ ﹾﻥ[ ﻋِ ﺮ ﻓﺄﺟﺒ
ﺴ ﻢ ﻋﻠﻰ ﻗﹶﺪ ِﺭ ﺍﻟﻌﺪﺩ ﺍ .ﻫـ. ﻑ ﺇﻻ ﻋ ﺪﺩﻩ ،ﻗﹸ ِﻳ ﻌ ﺮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠٢
ﻓﺼــﻞ
ﺖ
ﺏ ﺃﻭ ﻟﹶـ ﺻﺒ ﹶﻎ ﺍﻟﺜـﻮ ﺖ ﻭ ِﺣ ﻨ ﹶﻄ ٍﺔ ﲟﺜﻠِﻬﻤﺎ ،ﺃﻭ ﻭﺇﻥ ﺧ ﹶﻠﻄﹶﻪ ﲟﺎ ﻻ ﻳﺘﻤﻴﺰ ﻛﺰﻳ ٍ
ﺺ ﺍﻟﻘﻴﻤ ﹸﺔ ﻭﱂ ﺗ ِﺰﺩ ،ﻓﻬﻤﺎ ﺷﺮﻳﻜﺎﻥ ﺑﻘﺪ ِﺭ ِﻣ ﹾﻠ ﹶﻜﻴﻬﻤﺎ ﺳﻮِﻳﻘﹰﺎ ﺑﺪﻫ ٍﻦ ﻭﻋﻜﺴﻪ ،ﻭﱂ ﺗ ﻨﻘﹸ ِ
ﺕ ﻗﻴﻤ ﹸﺔ ﺃﺣﺪِﳘﺎ ﻓﻠﺼـﺎﺣﺒِﻬﺎ ،ﻭﻻ ﺿ ِﻤﻨﻬﺎ ،ﻭﺇﻥ ﺯﺍﺩ ﺖ ﺍﻟﻘﻴﻤ ﹸﺔ ﻓﻴﻪ ،ﻭﺇﻥ ﻧﻘﺼ ِ
ﺽ
ﺱ ﺍﳌﹸﺸﺘﺮِﻱ ﺃﻭ ِﺑﻨﺎﺀَﻩ ﻻﺳﺘﺤﻘﺎﻗِﻪ ﺍﻷﺭ ﺼ ﺒﻎِ ،ﻭﻟﻮ ﹶﻗ ﹶﻠ ﻊ ﹶﻏ ﺮ ﺠﺒﺮ ﻣ ﻦ ﹶﺃﺑﻰ ﹶﻗ ﹾﻠ ﻊ ﺍﻟ
ﻳ
ﺭﺟ ﻊ ﻋﻠﻰ ﺑﺎﺋِﻌﻬﺎ ﺑﺎﻟﻐﺮﺍﻣ ِﺔ.
ﻭﺇﻥ ﹶﺃﻃﹾﻌﻤﻪ ﻟﻌﺎ ٍﱂ ﺑﻐﺼﺒِﻪ ﻓﺎﻟﻀﻤﺎﻥ ﻋﻠﻴﻪ ،ﻭﻋﻜﺴﻪ ﺑﻌﻜﺴِﻪ ،ﻭﺇﻥ ﹶﺃﻃﹾﻌ ﻤﻪ ﳌﺎِﻟﻜِﻪ
) (
ﺃﻭ ﺭ ﻫﻨﻪ ﺃﻭ ﹶﺃ ﻭ ﺩﻋﻪ ،ﺃﻭ ﺁﺟﺮ ﻩ ﺇﻳﺎ ﻩ ﱂ ﻳ ﺒ ﺮﹾﺃ ﺇﻻ ﺃﻥ ﻳﻌﻠﹶﻢ ،ﻭﻳﺒﺮﹸﺃ ﺑِﺈﻋﺎﺭﺗٍﻪ * .
ﺏ ِﻣﺜﹾﻠ ﻲ ﹶﻏ ِﺮ ﻡ ِﻣ ﹾﺜﻠﹶﻪ ﺇﺫﺍﹰ ،ﻭﺇﻻ ﻓﻘﻴﻤﺘﻪ ﻳﻮﻡ ﺗ ﻌﺬﱠﺭ، ﺐ ﻣﻦ ﻣﻐﺼﻮ ٍ ﻒ ﺃﻭ ﺗ ﻐﻴ ﻭﻣﺎ ﺗ ِﻠ
ﻼ
ﺐ ﺧ ﱠ ﺨﻤﺮ ﻋﺼﲑ ﻓﺎ ِﳌ ﹾﺜﻞﹸ ،ﻓﺈﻥ ﺍﻧﻘﻠ ﲑ ﺍ ِﳌﺜﹾﻠ ﻰ ﺑﻘﻴﻤﺘِﻪ ﻳﻮ ﻡ ﺗ ﹶﻠ ِﻔﻪِ ،ﻭﺇﻥ ﺗ ﻭﻳﻀﻤ ﻦ ﻏ
ﺺ ﻗﻴﻤﺘِﻪ ﻋﺼﲑﹰﺍ. ﺩ ﹶﻓﻌﻪ ﻭﻣﻌﻪ ﻧﻘ
ﻓﺼـــــــﻞ
ﻒ ﺃﻭ ﻗﹶﺪﺭِﻩ ﺃﻭ ﺐ ﺍﳊﹸ ﹾﻜ ِﻤﻴﺔﹸ) (١ﺑﺎﻃﻠﺔﹲ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﰲ ﻗﻴﻤ ِﺔ ﺍﻟﺘﺎﻟ ِ ﺕ ﺍﻟﻐﺎﺻ ِ ﻭﺗﺼﺮﻓﺎ
ﺻﻔﺘِﻪ ﻗﻮﻟﹸﻪ ،ﻭﰲ ﺭﺩﻩ ﻭﻋﺪ ِﻡ ﻋﻴﺒ ِﻪ ﻗﻮ ﹸﻝ ﺭﺑﻪ ،ﻭﺇﻥ ﺟﻬِﻞ ﺭﺑﻪ ﺗﺼﺪﻕ ﺑـﻪ ﻋﻨـﻪ
ﻣﻀﻤﻮﻧﹰﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳ ﺒ ﺮﺃﹸ ﺑﺈﻋﺎﺩﺗِﻪ( ﺃﻱ :ﻷﻥ ﺍﻟﻌﺎﺭﻳﺔ ﺗﻮﺟ
ﺐ ﺍﻟﻀـﻤﺎ ﹶﻥ ﻋﻠـﻰ ﺍﳌﹸﺴـﺘﻌﲑِ،
ﻁ ﺿﻤﺎﻧِﻬﺎ ﻛﻤـﺎ
ﺸ ﺮ ِ
ﻀ ﻤﻦ ﺇﻻ ِﺑ
ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﻻ ﻳﺒﺮﹸﺃ ﻛﻤﺎ ﻟﻮ ﺃﻃﹾﻌ ﻤﻪ ﺇﻳﺎﻩ ،ﻭﺍﻟﻌﺎﺭﻳﺔ ﻻ ﺗ
ﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺷﻴ ِﺦ ﺍﻹﺳﻼﻡ ﻭﻏﲑِﻩ.
) (١ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳊﹸﻜﻤﻴﺔ :ﺃﻱ ﺍﻟﱵ ﳍﺎ ﺣﻜﻢ ﻣﻦ ﺻﺤﺔ ﻭﻓﺴﺎﺩ ،ﻓﻔﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﳊﺞ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ،
ﻭﰲ ﺍﻟﻌﻘﻮﺩ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﻨﻜﺎﺡ ،ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﳋﻄﱠﺎﺏ ﺭﻭﺍﻳﺔ ،ﺃﻬﻧﺎ ﺗﻘﻊ ﺻﺤﻴﺤﺔﹰ ،ﻭﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ
ﻳﺘﻘﻴﺪ ﰲ ﺍﻟﻌﻘﻮﺩ ﲟﺎ ﱂ ﻳﺒﻄﻠﹾﻪ ﺍﳌﺎﻟﻚ .ﻭﺍﻧﻈﺮ :ﺍﳌﻐﲏ .٣٩٩/٧
٢٠٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﻒ ﻣﺤﺘﺮﻣﹰﺎ ﺃﻭ ﻓﺘﺢ ﻗﻔﺼﹰﺎ ﺃﻭ ﺑﺎﺑﺎﹰ ،ﺃﻭ ﺣ ﱠﻞ ﻭﻛﹶﺎ ًﺀ ﺃﻭ ِﺭﺑﺎﻃﹰﺎ ﺃﻭ ﹶﻗﻴﺪﹰﺍ ﻭﻣﻦ ﺃﺗﻠ
ﻂ ﺩﺍﺑ ﹰﺔ ﺑﻄﺮﻳ ٍﻖ ﺿﻴ ٍﻖ ﹶﻓ ﻌﺜﹶﺮ ﺿ ِﻤﻨﻪ ،ﻭﺇﻥ ﺭﺑ ﹶ
ﻒ ﺷﻴﺌﹰﺎ ﻭﳓﻮﻩ ﺐ ﻣﺎ ﻓﻴﻪ ،ﺃﻭ ﺃﺗﻠ ﻓﺬﻫ
ﺝ ﻣﱰﻟِﻪ. ﺐ ﺍﻟ ﻌﻘﹸﻮ ِﺭ ﳌﻦ ﺩﺧﻞ ﺑﻴﺘﻪ ﺑﺈﺫﻧﻪ ،ﺃﻭ ﻋ ﹶﻘ ﺮﻩ ﺧﺎﺭ ﺿ ِﻤﻦ ،ﻛﺎﻟﻜﻠ ِ
ﺑﻪ ﺇﻧﺴﺎﻥﹲ
ﻼ ﺿﻤﻦ ﺻﺎﺣﺒﻬﻤﺎ ،ﻭﻋﻜﺴﻪ ﺍﻟﻨﻬﺎﺭ ،ﺇﻻ ﻉ ﻟﻴ ﹰ
ﺖ ﺍﻟﺒﻬﻴﻤ ﹸﺔ ﻣﻦ ﺍﻟ ﺰ ﺭ ِ
ﻭﻣﺎ ﹶﺃﺗﻠﻔ ِ
ﺿ ِﻤ ﻦﺐ ﺃﻭ ﻗﺎﺋ ٍﺪ ﺃﻭ ﺳﺎﺋ ٍﻖ ﺖ ﺑﻴ ِﺪ ﺭﺍﻛ ٍ
ﺃﻥ ﺗﺮﺳﻞ ﺑﻘﺮﺏ ﻣﺎ ﺗﺘﻠﻔﻪ ﻋﺎﺩﺓ ،ﻭﺇﻥ ﻛﺎﻧ
ﺟﻨﺎﻳﺘﻬﺎ ﲟ ﹶﻘﺪﻣﻬﺎ ،ﻭﻻ ﲟﺆﺧﺮﻫﺎ ،ﻭﺑﺎﻗﻲ ﺟِﻨﺎﻳﺎﺗِﻬﺎ ﻫ ﺪﺭ ،ﻛ ﹶﻘ ﺘ ِﻞ ﺍﻟﺼـﺎِﺋ ِﻞ ﻋﻠﻴـﻪ،
ﲑ ﳏﺘ ﺮ ﻣ ٍﺔ.ﻭﻛﺴﺮ ﻣﺰﻣﺎﺭ ﻭﺻﻠﻴﺐ ﻭﺁﻧﻴﺔ ﺫﻫﺐ ﻭﺁﻧﻴﺔ ﲬﺮ ﻏ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠٤
ﺸ ﹾﻔﻌـﺔ
ﺑـﺎﺏ ﺍﻟ
ﱄ ﺑﺜﻤﻨِﻪ ﺍﻟﺬﻱ ﺽ ﻣﺎ ﱟﺖ ﺇﻟﻴﻪ ِﺑ ِﻌ ﻮ ٍ
ﻉ ِﺣﺼﺔ ﺷﺮﻳﻜِﻪ ﳑﻦ ﺍﻧﺘﻘﻠ ﻕ ﺍﻧﺘﺰﺍ ِ
ﻭﻫﻲ :ﺍﺳﺘﺤﻘﺎ
ﺽ ﺃﻭ ﻛــﺎﻥ ِﻋ ﻮﺿـﻪ ﺍﺳﺘﻘ ﺮ ﻋﻠﻴــﻪ ﺍﻟ ﻌﻘﹾـ ﺪ ،ﻓـﺈﻥ ﺍﻧﺘﻘﻞ ﺑﻐـﲑ ِﻋ ﻮ ٍ
) (
ﺻﻠﹾﺤﺎ ﻋﻦ ﺩ ٍﻡ ﻋﻤــ ٍﺪ ﻓــﻼ ﺷﻔﹾﻌﺔﹶ ،ﻭﻳﺤـﺮﻡ ﺻﺪﺍﻗــﹰﺎ ﺃﻭ ﺧﻠﹾﻌﹰﺎ * ﺃﻭ
) (
ﺱﺐ ﻗﺴﻤﺘﻬﺎ * ،ﻭﻳﺘﺒﻌﻬﺎ ﺍﻟﻐِﺮﺍ ﺽﲡ ﻚ ﰲ ﺃﺭ ٍ ﺖ ﻟﺸﺮﻳ ٍﺤﻴ ﹸﻞ ﻹﺳﻘﺎﻃِﻬﺎ .ﻭﺗﺜﺒ
ﺍﻟﺘ
ﻭﺍﻟﺒﻨــﺎﺀُ ،ﻻ ﺍﻟﺜﻤﺮ ﹸﺓ ﻭﺍﻟﺰﺭﻉ ،ﻓﻼ ﺷﻔﹾﻌﺔ ﳉﺎ ٍﺭ .ﻭﻫـﻲ ﻋﻠــﻰ ﺍﻟﻔﹶــ ﻮ ِﺭ
) (
ﺖ ِﻋ ﹾﻠﻤِﻪ * ،ﻓــﺈﻥ ﻟـﻢ ﻳـﻄ ﹸﻠﺒﻬﺎ ﺇﺫﹰﺍ ﺑـﻼ ﻋـﺬﺭ ﺑﻄﻠـﺖ ،ﻭﺇﻥ ﻭﻗــ
) ( ) (
ﺏﺤﻨِﻲ * ،ﺃﻭ ﻛـ ﱠﺬ ﻗــﺎﻝ ﻟﻠﻤﺸـــﺘﺮﻱ :ﺑــ ﻌﻨِﻲ * ﺃﻭ ﺻـــﺎِﻟ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺻﺪﺍﻗﹰﺎ ﺃﻭ ﺧﻠﻌﹰﺎ( ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻏ ﲑ ﺣﻴﻠ ٍﺔ.
ﺐ ﺐ ﻗِﺴﻤﺘﻬﺎ( ،ﻭﻋﻨﻪ ﺗﺜﺒ
ﺖ ﻓﻴﻤﺎ ﻻ ﲡـ ﺽﲡ
ﻚ ﰲ ﺃﺭ ٍ
ﺖ ﻟﺸﺮﻳ ٍ
* ﻗﻮﻟـﻪ) :ﻭﺗﺜﺒ
ﻗِﺴﻤﺘﻪ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ .ﻗﺎﻝ ﺍﳊﺎﺭﺛﻲ :ﻭﻫﻲ ﺃﺣﻖ.
ﺖ ِﻋ ﹾﻠﻤِﻪ( ،ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻫﻞ ﻫﻲ ﻋﻠﻰ ﺍﻟ ﹶﻔ ﻮ ِﺭ ﺃﻭ
* ﻗﻮﻟـﻪ) :ﻭﻫﻲ ﻋﻠﻰ ﺍﻟ ﹶﻔ ﻮ ِﺭ ﻭﻗ
ﺖ ﻭﱂ
ﺍﻟﺘﺮﺍﺧﻲ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻗﻮ ﹲﻝ ﺛﺎﻟﺚ ،ﺃﻧﻪ ﻳﺘ ﹶﻘﺪﺭ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ،ﻓﺈﻥ ﻣﻀ
ﺖ
ﻀﺮﱞ ﺑﺎﳌﹸﺸﺘﺮِﻱ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﺑﺎﻟﻔﻮﺭﻳ ِﺔ ﺗﻔﻮﻳ
ﺏ ﻷﻥ ﺍﻟﺘﺮﺍﺧِﻲ ﻣ ِ
ﺐ ﺎ ﺳﻘﻄﺖ ،ﻭﻫﺬﺍ ﺃﻗﺮ
ﻳﻄﺎﻟ
ﺖ ﺑﻼ ﺩﻟﻴ ٍﻞ ﺛﺎﺑﺖٍ ،ﻭﺍﻷﻳﺎ ﻡ ﺍﻟﺜﻼﺛ ﹸﺔ ﳍﺎ ﻧﻈﺎﺋ ﺮ ﰲ ﺍﻟﺸﺮﻉ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﳊ ﻖ ﺍﻟﺸﻔﻴ ِﻊ ﺍﻟﺜﺎﺑ ِ
ﺖ( ،ﻭﻗﺎﻝ ﺍﳊﺎﺭﺛﻲ :ﻳ ﹾﻘﻮﻯ ﻋﻨـﺪﻱ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ ﻟﻠﻤﺸﺘﺮِﻱ ِﺑﻌﲏ ...ﺳﻘﹶﻄ
ﺐ ﺻﺎﺣﺐ ﻣﺎﻟﻚ.
ﻁ ﻛﻘﻮﻝ ﺃﺷﻬ
ﻋﺪ ﻡ ﺍﻟﺴﻘﻮ ِ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﺻﺎِﻟﺤﲏ (...ﺳﻘﹶﻄﺖ ،ﺍﺧﺘﺎﺭ ﺍﻟﻘﺎﺿﻲ ﻭﺍﺑ ﻦ ﻋﻘﻴﻞ ﺃﻬﻧﺎ ﻻ ﺗﺴـﻘﻂﹸ،
ﺐ ﳉﻤﻴﻌﻬﺎ.
ﻷﻥ ﻃﻠﺒﻪ ﻟﺒﻌﻀِﻬﺎ ﻃﻠ
٢٠٥ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
) (
ﺖ * ،ﻭﺍﻟﺸﻔﻌﺔ ﻻﺛﻨﲔ ﺑﻘﺪﺭ ﺣﻘﱠﻴﻬﻤﺎ ،ﻓﺈﻥ ﺾ ﺳﻘﹶﻄ ﺐ ﺃ ﺧ ﹶﺬ ﺍﻟﺒﻌ ِ
ﺍﻟ ﻌﺪﻝ ،ﺃﻭ ﻃﻠ
ﻋﻔﹶﺎ ﺃﺣﺪﳘﺎ ﹶﺃ ﺧ ﹶﺬ ﺍﻵﺧﺮ ﺍﻟ ﹸﻜ ﱠﻞ ﺃﻭ ﺗ ﺮﻙ ،ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﺍﺛﻨـﺎ ِﻥ ﺣـ ﻖ ﻭﺍﺣـ ٍﺪ ﺃﻭ
ﺻﻔﹾﻘ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻓﻠﻠﺸﻔﻴ ِﻊ ﺃﺧـ ﹸﺬ ﺿ ﻴ ِﻦ
ﺼ ﻴ ِﻦ ﻣﻦ ﹶﺃ ﺭ
ﻋﻜﺴﻪ ،ﺃﻭ ﺍﺷﺘﺮﻯ ﻭﺍﺣﺪِ ﺷ ﹾﻘ
ﺺﹶﺃ ﺣﺪِﳘﺎ ،ﻭﺇﻥ ﺑﺎﻉ ﺷﻘﹾﺼﹰﺎ ﻭﺳﻴﻔﹰﺎ ﺃﻭ ﺗﻠﻒ ﺑﻌﺾ ﺍﳌﹶﺒﻴ ِﻊ ﻓﻠﻠﺸﻔﻴ ِﻊ ﹶﺃ ﺧﺬﹸ ﺍﻟﺸـ ﹾﻘ ِ
) (
ﻚ ﺳـﺎﺑ ٍﻖ ﻭﻻ ﻒ * ،ﻭﻻ ﰲ ﻏﲑ ِﻣ ﹾﻠ ٍ ﺼﺘِﻪ ﻣﻦ ﺍﻟﱠﺜﻤﻦ ،ﻭﻻ ﺷﻔﻌ ﹶﺔ ﺑﺸﺮﻛ ِﺔ ﻭ ﹾﻗ ٍ ِﲝ
ﻟﻜﺎﻓ ٍﺮ ﻋﻠﻰ ﻣﺴﻠﻢ.
ﻓﺼـــﻞ
) (
ﺖﻑ ﻣﺸﺘﺮﻳﻪ ﺑﻮ ﹾﻗﻔِﻪ ﺃﻭ ِﻫﺒِﺘ ِﻪ * ﺃﻭ ﺭ ﻫﻨِـ ِﻪ ﻻ ﺑﻮﺻـﻴ ٍﺔ ﺳـﻘﻄ ِ ﻭﺇﻥ ﺗﺼ ﺮ
ﺍﻟﺸﻔﻌﺔﹸ ،ﻭِﺑﺒ ﻴ ٍﻊ ﻓﻠﻪ ﹶﺃ ﺧﺬﹸﻩ ﺑﺄﺣ ِﺪ ﺍﻟﺒﻴﻌﲔِ ،ﻭﻟﻠﻤﺸﺘﺮِﻱ ﺍﻟ ﻐﱠﻠﺔﹸ ﻭﺍﻟﻨﻤـﺎ ُﺀ ﺍﳌﻨﻔﺼـ ﹸﻞ
ﺱ ﻓﻠﻠﺸﻔﻴﻊ ﺗ ﻤﱡﻠﻜﹸﻪ ﺑﻘﻴﻤﺘِﻪ ﻭ ﹶﻗ ﹾﻠﻌـﻪ،
ﻉ ﻭﺍﻟﺜﻤﺮ ﹸﺓ ﺍﻟﻈﺎﻫﺮﺓﹸ ،ﻓﺈﻥ ﺑﻨﻰ ﺃﻭ ﹶﻏ ﺮ ﻭﺍﻟﺰﺭ
ﺼﻪ ﻭﻟﺮﺑﻪ ﹶﺃ ﺧﺬﹸﻩ ﺑﻼ ﺿﺮ ٍﺭ. ﻭﻳ ﻐ ﺮﻡ ﻧ ﹾﻘ
ـــــــــــــــــــــــــــــــــــ
ﺖ( ،ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻻ ﺗﺴﻘﻂ.
ﺾ ﺳﻘﹶﻄ
ﺐ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺒﻌ ِ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﻃﹶﻠ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﺜﺒﺖ ﺍﻟﺸﻔﻌ ﹸﺔ ﰲ ﻛﻞ ﻋﻘﺎ ٍﺭ ﻳﻘﹾﺒﻞ ﻗِﺴـﻤ ﹶﺔ ﺍﻹﺟﺒـﺎ ِﺭ ﺑﺎﺗﻔـﺎﻕ
ﺏ ﺍﻟﺜﺒﻮﺕ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺍﺧﺘﻴﺎ ﺭ ﺍﺑﻦ ﺍﻷﺋﻤﺔ ،ﻭﺇﻥ ﱂ ﻳﻘﹾﺒﻠﹾﻬﺎ ﻓﺮﻭﺍﻳﺘﺎﻥ ،ﺍﻟﺼﻮﺍ
ﺸﺮِﻛ ِﺔ ﰲ ﺣ ٍﻖ ﺖ ﺷﻔﻌ ﹸﺔ ﺍﳉِﻮﺍ ِﺭ ﻣﻊ ﺍﻟ
ﺳﺮﻳﺞ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﺃﰊ ﺍﻟﻮﻓﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ،ﻭﺗﺜﺒ
ﻚ ﻣﻦ ﻃﺮﻳ ٍﻖ ﺃﻭ ﻣﺎ ٍﺀ ﺃﻭ ﳓ ِﻮ ﺫﻟﻚ ﺍ .ﻫـ.ﻕ ﺍ ِﳌ ﹾﻠ ِ
ﻣﻦ ﺣﻘﻮ ِ
ﻒ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ.
* ﻗﻮﻟـﻪ) :ﻭﻻ ﺷﻔﻌﺔ ِﺑﺸﺮﻛ ِﺔ ﻭﻗ ٍ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺗﺼﺮﻑ ﻣﺸﺘﺮِﻳﻪ ﺑﻮﻗﻔِﻪ ﺃﻭ ﻫﺒﺘِﻪ ﺇﱃ ﺁﺧﺮﻩ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﺇﻥ
ﺺ ﻋﻠﻴﻬﺎ.ﺖ ﺍﻟﺸﻔﻌﺔﹸ ،ﻧ
ﺐ ﺳﻘﻄ ﺗﺼﺮﻑ ﺍﳌﹸﺸﺘﺮِﻱ ﰲ ﺍﻟﺒﻴﻊ ﻗﺒﻞ ﺍﻟﻄﱠﻠ ِ
ﻂ .ﻗــﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺍﳌﻘﻨﻊ :ﻭﻫـﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﻗــﺎﻝ ﺃﺑــﻮ ﺑﻜﺮ :ﻻ ﺗﺴﻘ ﹸ
ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻷﻥ ﺣ ﻖ ﺍﻟﺸﻔﻴﻊ ﺍﻟﺴﺒ ﻖ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠٦
ﺐ ﺑ ﹶﻄ ﹶﻠﺖ ،ﻭﺑﻌﺪﻩ ﻟﻮﺍﺭﺛِﻪ ،ﻭﻳﺄﺧﺬﹸﻩ ﺑﻜ ﱢﻞ ﺍﻟﺜﱠﻤﻦِ، ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺸﻔﻴ ﻊ ﹶﻗ ﺒ ﹶﻞ ﺍﻟﻄﻠ ِ
ﺿﺪﻩ ﺑﻜﻔﻴ ٍﻞ ﺖ ﺷﻔﻌﺘﻪ ،ﻭﺍﳌﹸﺆﺟﻞ ﻳﺄﺧﺬﻩ ﺍﳌﹶﻠﻲﺀُ ﺑﻪ ،ﻭ ِ ﺠ ﺰ ﻋﻦ ﺑﻌﻀِﻪ ﺳﻘﻄ ﻓﺈﻥ ﻋ
ﻒ
ﻒ ﻣﻊ ﻋ ﺪ ِﻡ ﺍﻟﺒﻴﻨ ِﺔ ﻗﻮ ﹸﻝ ﺍﳌﹸﺸﺘﺮِﻱ ،ﻓﺈﻥ ﻗﺎﻝ :ﺍﺷﺘﺮﻳﺘﻪ ﺑﺄﻟ ٍ ﻣﻠﻲﺀٍ ،ﻭﻳﻘﺒ ﹸﻞ ﰲ ﺍﳋﹸ ﹾﻠ ِ
ﺖ ﺍﻟﺒﺎﺋ ﻊ ﺃﻛﺜﺮ ،ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﺍﻟﺒﺎﺋ ﻊ ﺑﺎﻟﺒﻴ ِﻊ ﻭﺃﹶﻧﻜ ﺮ ﺍﳌﹸﺸﺘﺮِﻱ
ﹶﺃ ﺧ ﹶﺬ ﺍﻟﺸﻔﻴ ﻊ ﺑﻪ ،ﻭﻟﻮ ﺃﹶﺛﺒ
) (
ﺖ * ،ﻭﻋﻬ ﺪﺓﹸ ﺍﻟﺸﻔﻴ ِﻊ ﻋﻠﻰ ﺍﳌﹸﺸﺘِﺮﻱ ،ﻭﻋﻬ ﺪﺓﹸ ﺍﳌﹸﺸﺘﺮِﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ. ﻭﺟﺒ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺃﹶﻗ ﺮ ﺍﻟﺒﺎﺋ ﻊ ﺑﺎﻟﺒﻴ ِﻊ ﻭﺃﻧﻜ ﺮ ﺍ ﹸﳌﺸﺘﺮِﻱ ﻭﺟﺒﺖ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻋﻠـﻰ
ﺐ ﻋﻠﻰ ﺍﻟﻮﺟ ِﻪ ﺍﻟﺜﺎﱐ.
ﻭﺟﻬﲔ ﺃﻱ ﻻ ﲡ
ﺕ ﺍﻷﺻﻞ.
ﺖ ﺇﻻ ﺑﺜﺒﻮ ِ
ﻉ ﻟﻠﺒﻴﻊ ﻓﻼ ﺗﺜﺒ
ﻗﺎﻝ ﺍﳊﺎﺭﺛﻲ :ﻭﻫﺬﺍ ﻗﻮﻱﱞ ﻷﻥ ﺍﻟﺸﻔﻌ ﹶﺔ ﻓﺮ
٢٠٧ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟﻮﺩﻳﻌـﺔ
) (
ﻁ ﱂ ﻳﻀﻤ ﻦ * ،ﻭﻳﻠﺰﻣﻪ ﺣِﻔﻈﹸﻬﺎ ﰲ ﺖ ﻣﻦ ﺑﲔ ﻣﺎﻟِﻪ ﻭﱂ ﻳﺘﻌ ﺪ ﻭﱂ ﻳ ﹶﻔ ﺮ ﹾ ﺇﺫﺍ ﺗ ِﻠ ﹶﻔ
ﺿ ِﻤﻦ ،ﻭﲟﺜﻠِﻪ ﺃﻭ ﹶﺃ ﺣ ﺮ ﺯ ﻓـﻼ، ِﺣ ﺮ ِﺯ ﻣﺜﻠِﻬﺎ ،ﻓﺈﻥ ﻋﻴﻨﻪ ﺻﺎﺣﺒﻬﺎ ﻓﺄﺣﺮﺯﻫﺎ ﺑﺪﻭﻧِﻪ
ﲑ ﻗﻮ ِﻝ ﺻﺎﺣﺒِﻬﺎ ﻓﺄﺣﺮﺯﻫﺎ ﺑﺪﻭﻧِﻪ ﺿـ ِﻤﻦ ،ﻭﺇﻥ ﻒ ﻋﻦ ﺍﻟﺪﺍﺑﺔ ﺑﻐ ِ ﻭﺇﻥ ﹶﻗ ﹶﻄ ﻊ ﺍﻟ ﻌ ﹶﻠ
ﺿ ِﻤﻦ ،ﻭﻋﻜﺴﻪ ﺑﻌﻜﺴِﻪ ،ﻭﺇﻥ ﺩﻓﻌﻬﺎ ﺇﱃ ﻣﻦ ﻋﻴﻦ ﺟ ﻴﺒﻪ ﻓﺘﺮﻛﹶﻬﺎ ﰲ ﻛﹸ ﻤ ِﻪ ﺃﻭ ﻳﺪِﻩ
ﱯ ﻭﺍﳊﺎﻛﻢ ،ﻭﻻ ﻳﻄﺎﻟﺒﺎ ِﻥ ﺇﻥ ﻳﺤﻔﻆﹸ ﻣﺎﻟﹶﻪ ﺃﻭ ﻣﺎ ﹶﻝ ﺭﺑﻬﺎ ﱂ ﻳﻀﻤﻦ ،ﻭﻋﻜﺴﻪ ﺍﻷﺟﻨ
ﺏ ﺣ ﻤﻠﹶﻬﺎ )ﻣﻌﻪ( ﺇﻥﺙ ﺧﻮﻑ ﺃﻭ ﺳﻔﺮ ﺭﺩﻫﺎ ﻋﻠﻰ ﺭﺑﻬﺎ ،ﻓﺈﻥ ﻏﺎ ﺟﻬِﻼ ،ﻭﺇﻥ ﺣ ﺪ ﹶ
ﲑ ﻧﻔﻌِﻬﺎ ،ﺃﻭ ﺛﻮﺑـﹰﺎ ﻉ ﺩﺍﺑ ﹰﺔ ﻓﺮﻛﺒﻬﺎ ﻟﻐ ِ ﻛﺎﻥ ﹶﺃ ﺣ ﺮ ﺯ ،ﻭﺇﻻ ﺃﻭﺩﻋﻬﺎ ﺛِﻘﺔﹰ ،ﻭﻣﻦ ﺃﹸﻭ ِﺩ
) ( ) (
ﳋ ﺘ ﻢ * ﻭﳓـﻮﻩ ﺴﻪ ،ﺃﻭ ﺩﺭﺍﻫ ﻢ ﻓﺄﺧﺮﺟﻬﺎ ﻣﻦ ﻣﺤﺮ ٍﺯ ﰒ ﺭﺩﻫﺎ * ،ﺃﻭ ﺭ ﹶﻓ ﻊ ﺍ ﹶ ﹶﻓﻠﹶﺒ
ﺿﻤِﻦ.ﻋﻨﻬﺎ ،ﺃﻭ ﺧ ﹶﻠﻄﹶﻬﺎ ﺑﻐﲑ ﻣﺘﻤﻴ ٍﺰ ﻓﻀﺎﻉ ﺍﻟﻜ ﱡﻞ
ـــــــــــــــــــــــــــــــــــ
ﺿ ِﻤﻦ ،ﻭﺍﳌﹸﻮ ِﺩﻉ ﺍﻟﺜﺎﱐ ﻻ ﻳﻀﻤ ﻦ * ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﹶﺃ ﻭﺩﻉ ﺍﳌﹸ ﻮ ِﺩﻉ ﺑﻼ ﻋﺬ ٍﺭ
ﺇﻥ ﺟ ِﻬﻞﹶ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ﻭﻛﺬﺍ ﺍﳌﺮﻬﺗﻦ ﻣﻨﻪ ،ﻭﻫﻮ ﻭﺟ ﻪ ﰲ ﺍﳌﺬﻫﺐ.
ﺿﻤِﻦ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﺇﻥ ﹶﺃﺧـ ﹶﺬ * ﻗﻮﻟـﻪ) :ﻓﺄﺧﺮﺟﻬﺎ ﻣﻦ ﳏﺮﺯ ﰒ ﺭﺩﻫﺎ ...
ﺿ ِﻤﻨﻪ ﻭﺣﺪﻩ ،ﻭﻋﻨﻪ ﻳﻀﻤﻦ ﺍﳉﻤﻴﻊ ،ﻭﺇﻥ ﺭ ﺩ ﺑ ﺪﻟﹶـ ﻪ ﻣﺘﻤﻴـﺰﹰﺍ ﻉ ﺍﻟﻜﻞﱡ ﺩﺭﳘﹰﺎ ﰒ ﺭﺩﻩ ﻓﻀﺎ
ﺿ ِﻤ ﻦ ﺍﳉﻤﻴﻊ ،ﻭﻳﺤﺘ ِﻤﻞﹸ ﺃﻥ ﻻ ﻳﻀﻤﻦ ﻏﲑﻩ. ﻓﻜﺬﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻏ ﲑ ﻣﺘﻤﻴ ٍﺰ
ﺿ ِﻤﻦ ،ﻭﻋﻨﻪ ﻻ ﻳ ﹾﻠ ﺰﻡ ﺿﻤﺎ ﹲﻥ ﻷﻧﻪ ﳋ ﺘ ﻢ( ﺃﻱ ﹶﻛ
ﺴ ﺮ ﺧﺘ ﻢ ﻛِﻴﺴﻬِﺎ * ﻗﻮﻟـﻪ) :ﺃﻭ ﺭ ﹶﻓ ﻊ ﺍ ﹶ
ﱂ ﻳﺘ ﻌ ﺪ ﰲ ﻏﲑِﻩ .
)ﻓﺎﺋﺪﺓ( ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﻗﺎﻝ ﺍﳌﹸ ﻮ ﺩﻉ :ﺃ ﻭ ﺩ ﻋﻨِﻴﻬﺎ ﺍﳌﻴﺖ ،ﻭﻗﺎﻝ :ﻫﻲ ﻟﻔـﻼﻥ،
ﺖ
ﻭﻗﺎﻝ ﻭﺭﺛﺘﻪ :ﺑــﻞ ﻫـﻲ ﻟــﻪ ،ﻭﻟﻴﺲ ﻟﻔﻼﻥٍ ،ﻭﱂ ﺗ ﹸﻘ ﻢ ﺑﻴﻨ ﹲﺔ ﻋﻠـﻰ ﺃﻬﻧـﺎ ﻛﺎﻧـ
ﻉ ﻣﻊ ﳝﻴﻨﻪ ،ﻷﻧﻪ ﺖ ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﻗﻮ ﹸﻝ ﺍﳌﹸﻮ ﺩ ِ
ﺖ ﻭﻻ ﻋﻠﻰ ﺍﻹﻳﺪﺍﻉ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﹸﺃ ﹾﻓﺘِﻴ ﻟﻠﻤﻴ ِ
ﺾ
ﻚ ﻗﹶـﺒ ﺾ ﺍﻟﺒﺪﻝِ ،ﻷ ﱠﻥ ﻣ ﻦ ﻳﻤﻠـ ﺖ ﺍﻟﻮﺩﻳﻌ ﹸﺔ ﻓﻠﻠﻤﻮﺩِﻉ ﻗﺒ ﺖ ﻟـﻪ ﺍﻟﻴﺪ ،ﻭﺇﺫﺍ ﺗﻠِﻔ ﻗﺪ ﹶﺛﺒ
ﺾ ﺍﻟﺒ ﺪ ِﻝ ﻛﺎﻟﻮﻛﻴ ِﻞ ﻭﺃﻭﱃ ﺍ .ﻫـ. ﲔ ﻳﻤﻠﻚ ﹶﻗﺒ
ﺍﻟﻌ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٠٨
ﻓﺼــﻞ
ﻉ ﰲ ﺭﺩﻫﺎ ﺇﱃ ﺭﺑﻬﺎ ﺃﻭ ﻏﲑِﻩ ﺑﺈﺫﻧِﻪ ،ﻭ )ﰲ( ﺗ ﹶﻠﻔِﻬﺎ ﻭﻋـﺪﻡ ﻭﻳﻘﺒﻞ ﻗﻮ ﹸﻝ ﺍﳌﹸﻮ ِﺩ ِ
ﺖ ﺑﺒﻴﻨ ٍﺔ ﺃﻭ ﺇﻗﺮﺍ ٍﺭ ﰒ ﺍﺩﻋﻰ ﺭ ﺩﹰﺍ ﺃﻭ ﺗﻠﹶﻔـﹰﺎ ﺍﻟﺘﻔﺮﻳﻂِ ،ﻓﺈﻥ ﻗﺎﻝ :ﱂ ﺗﻮ ِﺩﻋﲏ ،ﰒ ﹶﺛﺒﺘ
ﻚ ﻋﻨﺪﻱ ﺷﻲﺀٌ ﻭﳓﻮﻩ ﺃﻭ ﲔ ﳉﹸﺤﻮﺩِﻩ ﱂ ﻳﻘﺒﻼ ﻭﻟﻮ ﺑﺒﻴﻨﺔٍ ،ﺑﻞ ﰲ ﻗﻮﻟﻪ :ﻣﺎ ﻟ ﺳﺎﺑ ﹶﻘ ِ
ﺑ ﻌﺪﻩ) (١ﺎ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﻭﺍﺭﺛﹸﻪ ﺍﻟﺮ ﺩ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻣ ﻮ ﺭِﺛ ِﻪ ﱂ ﻳ ﹾﻘﺒـ ﹾﻞ ﺇﻻ ﺑﺒﻴﻨـﺔٍ ،ﻭﺇﻥ
ﻉ
ﺐ ﺃﺣ ﺪ ﺍﳌﹸﻮﺩِﻋﲔ ﻧﺼﻴﺒﻪ ﻣﻦ ﻣﻜِﻴ ٍﻞ ﺃﻭ ﻣﻮﺯﻭ ٍﻥ ﻳﻨﻘﺴ ﻢ ﹶﺃ ﺧ ﹶﺬﻩ ،ﻭﻟﻠﻤﺴـﺘﻮ ِﺩ ِ ﻃﻠ
ﲔ.
ﺐ ﺍﻟﻌ ِ ﺻ ِ
ﺏ ﻭﺍﳌﺮ ِِ ﻦ ﻭﺍﳌﺴﺘﺄ ِﺟ ِﺮ ﻣﻄﺎﻟﺒﺔ ﻏﺎ ِ ﻭﺍﳌﻀﺎ ِﺭ ِ
ﻒ ﺑﻌﺪ ﺟﺤﻮﺩِﻩ ﺑﺎﻟﺒﻴﻨﺔ.
) (١ﺃﻭ ﺑ ﻌﺪﻩ ﺎ :ﺃﻱ ﺍﺩﻋﻰ ﺍﻟﺮ ﺩ ﺃﻭ ﺍﻟﺘﹶﻠ
٢٠٩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺇﺣﻴـﺎﺀ ﺍﳌـﻮﺍﺕ
ﻚ ﻣﻌﺼﻮﻡٍ ،ﻓﻤﻦ ﹶﺃﺣﻴﺎﻫـﺎ ﺕ ﻭ ِﻣ ﹾﻠ ِ
ﺽ ﺍﳌﹸﻨﻔ ﱠﻜ ﹸﺔ ﻋﻦ ﺍﻻﺧﺘﺼﺎﺻﺎ ِ ﻭﻫﻲ :ﺍﻷﺭ
ﻣ ﹶﻠﻜﹶﻬﺎ ﻣﻦ ﻣﺴﻠ ٍﻢ ﻭﻛﺎﻓ ٍﺮ ﺑﺈﺫﹾﻥ ﺍﻹﻣﺎ ِﻡ ﻭ ﻋ ﺪ ِﻣـﻪ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﻏﲑِﻫـﺎ)،(١
ﺏ ﻣــﻦ ﻋﺎﻣِــ ٍﺮ ﺇﻥ ﱂ ﻳﺘﻌﻠﱠـ ﻖ ﻭﺍﻟ ﻌ ﻨ ﻮﺓﹸ ﻛﻐﲑِﻫﺎ ،ﻭﻳ ﻤ ﹶﻠﻚ ﺑﺎﻹﺣﻴﺎ ِﺀ ﻣﺎ ﹶﻗﺮ
ﺻ ﹶﻞ ﺇﱃ ﺍﳌـﺎ ِﺀ
ﻁ ﻣﻮﺍﺗﹰﺎ ﺃﻭ ﺣ ﹶﻔ ﺮ ﻓﻴـﻪ ﺑــﺌﺮﹰﺍ ﻓــﻮ ﲟﺼﻠﺤﺘِﻪ ،ﻭﻣـﻦ ﹶﺃﺣﺎ ﹶ
ﻉ ﻓﻘـﺪ ﺃﻭ ﹶﺃ ﺟـﺮﺍ ﻩ ﺇﻟﻴﻪ ﻣﻦ ﻋﻴــ ٍﻦ ﻭﳓﻮِﻫـﺎ ،ﺃﻭ ﺣﺒﺴـﻪ ﻋﻨـﻪ ﻟﻴـﺰﺭ
) (
ﺐ * ،ﻭﺣـﺮﱘ ﺃﺣﻴﺎﻩ ،ﻭﻳﻤ ِﻠﻚ ﺣﺮ ﱘ ﺍﻟﺒﺌ ِﺮ ﺍﻟﻌﺎﺩﻳ ِﺔ ﲬﺴﲔ ﺫﺭﺍﻋﹰﺎ ﻣﻦ ﹸﻛ ﱢﻞ ﺟﺎﻧ ٍ
ﺍﻟﺒ ِﺪﻳ ِﺔ) (٢ﻧﺼﻔﹸﻬﺎ.
ﺕ ﳌﻦ ﻳﺤﻴﻴـﻪ ﻭﻻ ﻳ ﻤ ِﻠﻜﹸﻪ) ،(٣ﻭﺇﻗﻄﺎﻉ ﺍﳉﻠﻮﺱ ﰲ ﻉ ﻣﻮﺍ ٍ ﻭﻟﻺﻣﺎﻡ ﺇﻗﻄـﺎ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳ ﻤ ِﻠﻚ ﺣ ِﺮﻳ ﻢ ﺍﻟﺒﺌ ِﺮ ﺍﻟﻌﺎﺩﻳ ِﺔ ﲬﺴﲔ ﺫﺭﺍﻋﹰﺎ( ﺇﱃ ﺁﺧﺮﻩ ،ﳌﺎ ﺭﻭﻯ ﺃﲪـ ﺪ
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ ) :ﺣ ِﺮﱘ ﺍﻟِﺒ ﹾﺌ ِﺮ ﺍﻟﺒﺪِﻱ ِﺀ ﲬﺲ ﻭﻋﺸﺮﻭﻥ ﺫﺭﺍﻋﺎﹰ ،ﻭﺣـ ِﺮﱘ ﺍﻟﺒﺌـﺮ
ﻱ ﲬﺴﻮﻥ ﺫﺭﺍﻋﹰﺎ() ،(٤ﻭﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ) :ﻭ ﺣ ِﺮﱘِ ﺑ ﹾﺌ ِﺮ ﺍﻟ ﺰ ﺭ ِ
ﻉ ﺛﻼﺛﹸﻤﺎﺋـ ِﺔ ﺫﺭﺍﻉ ٍﻣـﻦ ﺍﻟﻌﺎ ِﺩ
ﻧﻮﺍ ِﺣﻴﻬﺎ ﻛﻠﱢﻬﺎ( ﺍ .ﻫـ.
ﺽ
ﺱ ﻋﻠﻰ ﺍﻟﺒﺌ ِﺮ ِ -ﺑﺠﺎﻣ ِﻊ ﺍﳊﺎﺟ ِﺔ -ﺍﻟﻌﻴﻮ ﹸﻥ ﻭﺍﻟﻨﻬ ﺮ ﻭﺍ ﹶﳌﺴِﻴ ﹸﻞ ﻭﺍﻟـﺪﻭ ﺭ ﰲ ﺍﻷﺭ ِ
ﻭﻳﻘﺎ
ﺍﳌﺒﺎﺣ ِﺔ ﻭﺍﷲ ﺃﻋﻠﻢ.
) (١ﳊﺪﻳﺚ ﺟﺎﺑﺮ ﻳﺮﻓﻌﻪ " :ﻣ ﻦ ﹶﺃﺣﻴﺎ ﺃﺭﺿﹰﺎ ﻣﻴﺘ ﹰﺔ ﻓﻬﻲ ﻟـﻪ" ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﰲ ﻣﺴﻨﺪﻩ ،٣٨١ ،٣٣٨/٣
ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ ﺑﺮﻗﻢ ).(١٣٧٩
) (٢ﺍﻟﺒﺪﻳﻪ :ﺍﶈﺪﺛﺔ .ﻭ ﺍﻟﻌﺎﺩﻳﺔ :ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ،ﺍﻟﻘﺪﳝﺔ ،ﻣﻨﺴﻮﺑ ﹰﺔ ﺇﱃ ﻋﺎﺩ ،ﻭﱂ ﻳ ِﺮ ﺩ ﻋﺎﺩﹰﺍ ﺑﻌﻴﻨﻬﺎ.
) (٣ﻭﻻ ﳝﻠﻜﹸﻪ :ﺃﻱ ﻻ ﳝﻠﻜﻪ ﲟﺠﺮﺩ ﺍﻹﻗﻄﺎﻉ ﺑﻞ ﺑﺎﻹﺣﻴﺎﺀ ،ﻭﻫﻮ ﺃﺣ ﻖ ﺑﻪ ﻣﻦ ﻏﲑﻩ.
) (٤ﰲ ﺍﳌﺴﻨﺪ .٤٩٤/٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢١٠
) (
ﺱ * ،ﻭﻳﻜﻮ ﹸﻥ ﺃﺣ ﻖ ﲜﻠﻮﺳِـﻬﺎ، ﻀ ﺮ ﺑﺎﻟﻨﺎ ِ
ﺍﻟﻄـﺮﻳـ ِﻖ ﺍﻟﻮﺍﺳﻌﺔِ ،ﻣـﺎ ﻟـﻢ ﻳ
ﺱ ﻣﺎ ﺑﻘﻲ ﻗﻤﺎﺷﻪ ﻓﻴﻬﺎ ﻭﺇﻥ ﻃﺎﻝﹶ ،ﻭﺇﻥ ﺳـﺒ ﻖ ﻉ ﳌﻦ ﺳﺒ ﻖ ﺑﺎﳉﻠﻮ ِ ﻭﻣﻦ ﻏﲑ ﺇﻗﻄﺎ ٍ
ﺍﺛﻨﺎﻥ ﺍﻗﹾﺘ ﺮﻋﺎ.
ﺴ ﹾﻘ ﻲ ﻭ ﺣ ﺒﺲ ﺍﳌﺎ ِﺀ ﺇﱃ ﺃﻥ ﻳﺼـ ﹶﻞ ﺇﱃ ﹶﻛ ﻌﺒِـﻪ ،ﰒ
ﺡ ﺍﻟ
ﻭ ﹶﳌ ﻦ ﰲ ﹶﺃ ﻋﻠﹶﻰ ﺍﳌﺎ ِﺀ ﺍﳌﹸﺒﺎ ِ
ﻳﺮﺳﻠﻪ ﺇﱃ ﻣﻦ ﻳ ِﻠﻴﻪ.
ﻀﺮﻫﻢ.ﺏ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﱂ ﻳ ﻭﻟﻺﻣﺎ ِﻡ ﺩﻭ ﹶﻥ ﻏﲑِﻩ ِﺣﻤﻰ ﻣ ﺮ ﻋ ًﻰ ﻟﺪﻭﺍ
ـــــــــــــــــــــــــــــــــــ
ﻀ ﺮ ﺑﺎﻟﻨـﺎﺱ( ،ﻗـﺎﻝ ﰲ
ﺱ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺳﻌ ِﺔ ﻣﺎ ﱂ ﻳ
* ﻗﻮﻟـﻪ) :ﻭِﺇﻗﹾﻄﺎﻉ ﺍﳉﻠﻮ ِ
ﺖ ﺍﳌﺎ ِﻝ ﻭﻻ ﻏﲑِﻩ ﺑﻴ ﻊ ﺷﻲ ٍﺀ ﻣﻦ ﻃﺮﻳ ِﻖ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻨﺎِﻓﺬِ،
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﳚﻮﺯ ﻟﻮﻛﻴ ِﻞ ﺑﻴ ِ
ﻭﻟﻴﺲ ﻟﻠﺤﺎﻛ ِﻢ ﺃﻥ ﳛﻜﹸ ﻢ ﺑﺼﺤﺘِﻪ.
٢١١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
()(١
ﺑـﺎﺏ ﺍ ﹸﳉﻌﺎﻟـﺔ)*
ﻼ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻭ ﻣﺠﻬﻮ ﹰﻻ ﻣﺪ ﹰﺓ
ﻭﻫﻲ :ﺃﻥ ﻳﺠﻌ ﹶﻞ ﺷﻴﺌﹰﺎ ﻣﻌﻠﻮﻣﹰﺎ ﳌﻦ ﻳ ﻌﻤ ﹸﻞ ﻟـﻪ ﻋ ﻤ ﹰ
ﻣﻌﻠﻮﻣ ﹰﺔ ﺃﻭ ﳎﻬﻮﻟﺔﹰ ،ﻛﺮ ﺩ ﻋﺒ ٍﺪ ﻭﹸﻟ ﹶﻘ ﹶﻄﺔٍ ،ﻭ ِﺧﻴﺎ ِﻃﺔٍ ،ﻭﺑﻨﺎ ِﺀ ﺣﺎﺋﻂٍ ،ﻓﻤﻦ ﹶﻓ ﻌﻠﹶﻪ ﺑﻌـﺪ
ﻂ ﺗﻤﺎﻣِﻪ.
ﺴﹶِﻋ ﹾﻠﻤِﻪ ﺑﻘﻮﻟِﻪ ﺍﺳﺘﺤﻘﱠﻪ) ،(٢ﻭﺍﳉﻤﺎﻋ ﹸﺔ ﻳﻘﹾﺘﺴﻤﻮﻧﻪ ،ﻭﰲ ﺃﺛﻨﺎﺋِﻪ ﻳﺄﺧ ﹸﺬ ِﻗ
ﻉ
ﺴﺨﻬﺎ ،ﹶﻓ ِﻤ ﻦ ﺍﻟﻌﺎﻣ ِﻞ ﻻ ﻳﺴﺘﺤ ﻖ ﺷﻴﺌﺎﹰ ،ﻭﻣﻦ ﺍﳉﹶﺎ ِﻋ ِﻞ ﺑﻌﺪ ﺍﻟﺸﺮﻭ ِﻭﻟﻜ ٍﻞ ﹶﻓ
ﺻﻠِﻪ ﺃﻭ ﹶﻗ ﺪ ِﺭ ِﻩ ﻳﻘﺒـ ﹸﻞ ﻗـﻮ ﹸﻝ
ﻑ ﰲ ﹶﺃ
ﻟﻠﻌﺎﻣ ِﻞ ﺃﺟﺮ ﹸﺓ )ﻣﺜ ِﻞ( ﻋ ﻤﻠِﻪ ،ﻭﻣﻊ ﺍﻻﺧﺘﻼ ِ
ﺍﳉﺎﻋ ِﻞ.
ﻼ ﺑﻐـﲑ ﺟﻌـ ٍﻞ ﱂ ـ ﹶﻞ ﻟــﻐﻴِﺮﻩ ﻋــ ﻤ ﹰ ﻭﻣﻦ ﺭ ﺩ ﻟﹸ ﹶﻘ ﹶﻄ ﹰﺔ ﺃﻭ ﺿﺎﱠﻟ ﹶﺔ ﺃﻭ ﻋﻤ ِ
ﺸ ﺮ ﺩﺭﳘﹰﺎ ﻋﻦ ﺭ ﺩ ﺍﻵِﺑﻖِ ،ﻭﻳ ﺮ ِﺟﻊ ﺑﻨﻔﻘﺘِـﻪ
ﻳﺴﺘﺤ ﻖ ِﻋﻮﺿﺎﹰ ،ﺇﻻ ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺃﺛﲎ ﻋ
ﺃﻳﻀﹰﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﺍﺳﺘﻨﻘ ﹶﺬ ﻣﺎ ﹶﻝ ﻏ ِﲑﻩ ﻣﻦ ﺍ ﹶﳌ ﻬﻠﹶﻜ ِﺔ ﻭﺭﺩﻩ ﺍﺳﺘﺤﻖ ﺃﹸﺟﺮ ﹶﺓ ﺍ ِﳌﹾﺜ ِﻞ
ﺹ ﻋﻠﻴﻪ ]ﻋﻦ[ ﺃﲪ ﺪ ﻭﻏﲑِﻩ ،ﻭﺇﺫﺍ ﺍﺳﺘﻨﻘ ﹶﺬ ﻁ ﰲ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﹶﲔ ،ﻭﻫﻮ ﻣﻨﺼﻮ ﻭﻟﻮ ﺑﻐﲑ ﺷ ﺮ ٍ
ﺐ ﰲ ﻫـﺬﻩ ﺸﻲِ ،ﻓﻴﺠﻮﺯ ،ﺑﻞ ﳚـ ﺚ ﺇﻧﻪ ﱂ ﻳﻘ ِﺪ ﺭ ﻋﻠﻰ ﺍ ﹶﳌ ﺱ ﲝﻴ ﹸ ﺽ ﺍﻟﻔﺮ
ﻓﺮﺳﹰﺎ ﻟﻠﻐ ِﲑ ﻭﻣﺮ
ﻆ ﺍﻟﺜﻤ ﻦ ﻟﺼﺎﺣﺒِﻪ ،ﻭﺇﻥ ﱂ ﻳﻜ ﻦ ﻭ ﱠﻛﻠﹶﻪ ﰲ ﺍﻟﺒﻴﻊِ ،ﻭﻗﺪ ﺍﳊﺎ ِﻝ ﺃﻥ ﻳﺒﻴﻌﻪ ﺍﻟﺬﻱ ﺍﺳﺘﻨﻘﺬﻩ ﻭﳛﻔ ﹸ
ﺺ ﺍﻷﺋﻤ ﹸﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ِﺔ ﻭﻧﻈﺎﺋﺮِﻫﺎ. ﻧ
) (١ﺍﳉﻌﺎﻟﺔ :ﺑﺘﺜﻠﻴﺚ ﺍﳉﻴﻢ.
) (٢ﺃﻱ ﺑﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻌﻤﻞ :ﻣﻦ ﻓﻌﻞ ﻛﺬﺍ ﻓﻠﻪ ﻛﺬﺍ ،ﺍﺳﺘﺤﻘﻪ ،ﻷﻥ ﺍﻟﻌﻘﺪ ﺍﺳﺘﻘﺮ ﺑﺘﻤﺎﻡ ﺍﻟﻌﻤﻞ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢١٢
ﺑـﺎﺏ ﺍﻟﻠﻘﻄـﺔ
ﻁ ﺍﻟﻨـﺎﺱِ ،ﻓﺄﻣـﺎ ﺺ ﺿ ﱠﻞ ﻋﻦ ﺭﺑﻪ ،ﻭﺗ ﺘﺒﻌﻪ ِﻫ ﻤﺔﹸ ﺃﻭﺳﺎ ِ ﺨﺘ ﻭﻫﻲ :ﻣﺎﻝﹲ ﺃﻭ ﻣ
ﲑ
ﻁ ﻭﳓﻮﻫﻤﺎ ﻓﻴﻤ ﹶﻠﻚ ﺑﻼ ﺗﻌﺮﻳﻒٍ ،ﻭﻣﺎ ﺍﻣﺘﻨ ﻊ ﻣﻦ ﺳـﺒ ٍﻊ ﺻـﻐ ٍ ﻒ ﻭﺍﻟﺴﻮ ﹸ ﺍﻟﺮﻏﻴ
ﲑ ﺫﻟﻚ ﻣﻦ ﺣﻴﻮﺍ ٍﻥ ﻭﻏﲑِﻩ ﺇﻥ ﻁﻏ ﻛﺜﻮ ٍﺭ ﻭﺟﻤ ٍﻞ ﻭﳓﻮﻫِﻤﺎ ﺣﺮ ﻡ ﺃﺧﺬﹸﻩ ،ﻭﻟﻪ ﺍﻟﺘﻘﺎ ﹸ
ﺐ.
ﺻ ٍ ﹶﺃ ِﻣ ﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺇﻻ ﻓﻬﻮ ﻛﻐﺎ ِ
ﲑ ﺍﳌﺴﺎﺟ ِﺪ ﺣ ﻮﻻﹰ ،ﻭﻳﻤ ِﻠﻜﹸـﻪ ﺱﰲﻏِ ﻑ ﺍﳉﻤﻴ ﻊ ﺑﺎﻟﻨﺪﺍ ِﺀ ﰲ ﳎﺎﻣ ِﻊ ﺍﻟﻨﺎ ِ ﻭﻳﻌ ﺮ
ﻑ ﻓﻴﻬﺎ ﻗﺒﻞ ﻣﻌﺮﻓ ِﺔ ﺻﻔﺎﺗِﻬﺎ ،ﻓﻤﱴ ﺟـﺎﺀ ﻃﺎﻟﺒﻬـﺎ ﺑ ﻌ ﺪﻩ ﺣﻜﻤﺎﹰ ،ﻟﻜﻦ ﻻ ﻳﺘﺼﺮ
ﻓﻮﺻﻔﹶﻬﺎ ﹶﻟ ِﺰ ﻡ ﺩﻓﻌﻬﺎ ﺇﻟﻴﻪ.
ﻑ ﹸﻟ ﹶﻘ ﹶﻄﺘ ﻬﻤﺎ ﻭﻟﻴﻬﻤﺎ.
ﱯ ﻳﻌ ﺮ
ﻭﺍﻟﺴﻔﻴ ﻪ ﻭﺍﻟﺼ
ﺠ ﺰ ﺭﺑﻪ ﻋﻨﻪ ﻣ ﹶﻠﻜﹶﻪ ﺁ ِﺧﺬﹸﻩ ،ﻭﻣـﻦ ﻭﻣﻦ ﺗﺮ ﻙ ﺣﻴﻮﺍﻧﹰﺎ ﰲ ﻓﻼ ٍﺓ ﻻﻧﻘﻄﺎﻋِﻪ ﺃﻭ ﻋ
ﺿﻌﻪ ﻏﻴﺮﻩ ﻓﻠﹸ ﹶﻘ ﹶﻄﺔﹲ.ﺃَﹸ ِﺧ ﹶﺬ ﻧﻌﻠﹸﻪ ﻭﳓﻮﻩ ﻭ ﻭ ﺟ ﺪ ﻣﻮ ِ
٢١٣ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
ﺑـﺎﺏ ﺍﻟ ﱠﻠﻘِﻴـﻂ
ﺽ ﻛِﻔﺎﻳ ٍﺔ ﻭﻫﻮ ﺿ ﱠﻞ ،ﻭﹶﺃ ﺧﺬﹸﻩ ﻓﺮ
ﺴﺒﻪ ﻭﻻ ِﺭﻗﱡﻪ ﻧِﺒ ﹶﺬ ﺃﻭ ﻭﻫﻮ :ﻃﻔﻞﹲ ﻻ ﻳﻌ ﺮﻑ ﻧ
ﻼ ﺑﻪ ﻛﺤﻴـﻮﺍ ٍﻥ ﺣﺮ ،ﻭﻣﺎ ﻭِ ﺟ ﺪ ﻣﻌﻪ ﺃﻭ ﲢﺘﻪ ﻇﺎﻫﺮﹰﺍ ﺃﻭ ﻣﺪﻓﻮﻧﹰﺎ ﻃﺮﻳﹰﺎ) (١ﺃﻭ ﻣﺘﺼ ﹰ
ﺖ ﺍﳌﺎ ِﻝ).(٢
ﻭﻏﲑِﻩ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﹶﻓ ﹶﻠﻪ ،ﻭﻳﻨ ِﻔ ﻖ ﻋﻠﻴﻪ ﻣﻨﻪ ،ﻭﺇﻻ ﹶﻓ ِﻤ ﻦ ﺑﻴ ِ
ﻭﻫﻮ ﻣﺴﻠﻢ ﻭﺣﻀﺎﻧﺘﻪ ﻟﻮﺍﺟﺪِﻩ ﺍﻷﻣﲔ ،ﻭﻳﻨﻔﻖ ﻋﻠﻴﻪ ﺑﻐـﲑ ﺇﺫ ِﻥ ﺣـﺎﻛﻢٍ،
ﺹ ﻭﺍﻟﺪﻳ ِﺔ. ﺖ ﺍﳌﺎﻝ ،ﻭﻭﻟﻴﻪ ﰲ ﺍﻟ ﻌ ﻤ ِﺪ ﺍﻹﻣﺎ ﻡ ﻳﺨﻴﺮ ﺑﲔ ﺍﻟ ِﻘﺼﺎ ِ ﻭﻣﲑﺍﺛﹸﻪ ﻭﺩِﻳﺘﻪ ﻟﺒﻴ ِ
ﺝ ﻣﺴﻠـ ٍﻢ ﺃﻭ ﻛـﺎﻓ ٍﺮ ﺃﻧـﻪ ﻭﻟـﺪﻩ ﺕ ﺯﻭ ٍ ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﺭﺟـﻞﹲ ﺃﻭ ﺍﻣـﺮﺃ ﹸﺓ ﺫﺍ
ﺸ ﻬـ ﺪ ﺕ ﺍﻟﻠﻘﻴﻂِ ،ﻭﻻ ﻳﺘﺒ ﻊ ﺍﻟﻜﺎﻓ ﺮ ﰲ ﺩﻳﻨﻪ ﺇﻻ ﺑـﺒﻴﻨ ٍﺔ ﺗ ﺤ ﻖ ﺑﻪ ،ﻭﻟﻮ ﺑﻌﺪ ﻣﻮ ِ ﹶﻟ ِ
ﻕ ﻣﻊ ﺳ ﺒـ ٍﻖ ﻣﻨﺎﻑٍ ،ﺃﻭ ﻗـﺎﻝ :ﺇﻧـﻪ ﻑ ﺑﺎﻟ ﺮ ﺃﻧﻪ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓِﺮﺍﺷِﻪ ،ﻭﺇﻥ ﺍﻋﺘﺮ
ﺤ ﹶﻘﺘـﻪﻛﺎﻓﺮ ﱂ ﻳﻘﺒ ﹾﻞ ﻣﻨﻪ ،ﻓﺈﻥ ﺍﺩﻋﺎﻩ ﲨﺎﻋﺔﹲ ﻗﹸـ ﺪ ﻡ ﺫﻭ ﺍﻟﺒﻴﻨـﺔ ،ﻭﺇﻻ ﹶﻓﻤـ ﻦ ﹶﺃﹾﻟ
ﺍﻟﻘﹶﺎﹶﻓﺔﹸ) (٣ﺑــﻪ.
) (١ﻗﻮﻟـﻪ :ﺃﻭ ﻣﺪﻓﻮﻧﹰﺎ ﻃﺮﻳﹰﺎ :ﺃﻱ ﻣﺎ ﻭﺟﺪ ﻣﺪﻓﻮﻧﹰﺎ ﲢﺘﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ :ﺇﻥ ﻛﺎﻥ ﺍﳊﻔﺮ ﻃﺮﻳﹰﺎ ﻓﻬﻮ ﻟــﻪ.
ﺍﳌﻐﲏ .٣٥٧/٨
) (٢ﻟﻘﻮﻝ ﻋﻤﺮ " :ﺍﺫﻫﺐ ﻓﻬﻮ ﺣﺮ ﻭﻟﻚ ﻭﻻﺅﻩ ﻭﻋﻠﻴﻨﺎ ﻧﻔﻘﺘﻪ" ﻭﰲ ﺭﻭﺍﻳﺔ" ،ﻭﻋﻠﻴﻨﺎ ﺭﺿـﺎﻋﻪ" ﺃﺧﺮﺟـﻪ
ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﰲ :ﺑﺎﺏ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﳌﻨﺒﻮﺫ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ،٧٣٨/٢ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ :ﺑﺎﺏ ﺍﻟﺘﻘـﺎﻁ
ﺍﳌﻨﺒﻮﺫ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﻘﻄﺔ ،ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .٢٠٢ ،٢٠١/٦
ﺸﺒﻪ ،ﻭﻣﻔﺮﺩﻩ ﻗﺎﺋﻒ.
) (٣ﺍﻟﻘﺎﻓﺔ :ﻗﻮﻡ ﻳﻌﺮﻓﻮﻥ ﺍﻷﻧﺴﺎﺏ ﺑﺎﻟ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢١٤
) (
ﻛﺘـﺎﺏ ﺍﻟ ﻮﻗﹾـﻒ *
ﺲ ﺍﻷﺻ ِﻞ ﻭﺗﺴﺒﻴ ﹸﻞ ﺍﳌﻨﻔﻌ ِﺔ.ﻭﻫﻮ :ﺗﺤﺒﻴ
ﻭﻳﺼﺢ ﺑﺎﻟﻘﻮ ِﻝ ﻭﺑﺎﻟﻔﻌ ِﻞ ﺍﻟﺪﺍ ﱢﻝ ﻋﻠﻴﻪ ،ﻛﻤﻦ ﺟﻌ ﹶﻞ ﺃﺭﺿﻪ ﻣﺴـﺠﺪﹰﺍ ﻭﹶﺃ ِﺫ ﹶﻥ
ﺱ ﰲ ﺍﻟﺼﻼﺓِ ،ﻓﻴﻪ ﺃﻭ ﻣﻘﱪ ﹰﺓ ﻭﹶﺃ ِﺫ ﹶﻥ ﰲ ﺍﻟ ﺪ ﹾﻓ ِﻦ ﻓﻴﻬﺎ. ﻟﻠﻨﺎ ِ
ﺖ
ﻭﺻﺮ ﳛﻪ :ﻭﻗﻔﺖ ،ﻭﺣﺒﺴﺖ ،ﻭﺳﺒ ﹾﻠﺖ ،ﻭﻛﻨﺎﻳﺘﻪ :ﺗﺼـﺪﻗﺖ ،ﻭﺣﺮﻣـ
ﻅ ﺍﳋﻤﺴ ِﺔ ﺃﻭ ﺣﻜﹾـ ِﻢ ﻭﺃﺑﺪﺕ ،ﻓﺘﺸﺘ ﺮﻁﹸ ﺍﻟﻨﻴ ﹸﺔ ﻣﻊ ﺍﻟﻜﻨﺎﻳ ِﺔ ﺃﻭ ﺍﻗﺘﺮﺍ ِﻥ ﺃﺣ ِﺪ ﺍﻷﻟﻔﺎ ِ
ﻒ.
ﺍﻟ ﻮ ﹾﻗ ِ
ﻭﻳﺸﺘ ﺮﻁﹸ ﻓﻴﻪ ﺍﻟـﻤﻨﻔﻌ ﹸﺔ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﻣﻌﻴ ٍﻦ ﻳﻨﺘ ﹶﻔ ﻊ ﺑﻪ ﻣﻊ ﺑﻘﺎ ِﺀ ﻋﻴﻨِﻪ ﻛ ﻌﻘﹶﺎ ٍﺭ ﻭﺣﻴﻮﺍ ٍﻥ
ﲔ ﻭﺍﻷﻗﺎﺭﺏِ ،ﻣﻦ ﻭﳓﻮﻫِﻤﺎ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ِﺑ ﺮ ﻛﺎﳌﺴﺎﺟ ِﺪ ﻭﺍﻟﻘﻨﺎﻃ ِﺮ ﻭﺍﳌﺴﺎﻛ ِ
ﺐ ﺯﻧﺪﻗﺔٍ،
ﺦ ﺍﻟﺘﻮﺭﺍ ِﺓ ﻭﺍﻹﳒﻴـ ِﻞ ﻭﻛﹸﺘ ِ ﰊ) ،(١ﻭﻛﻨﻴﺴ ٍﺔ ﻭﻧﺴ ِ ﻣﺴﻠ ٍﻢ ﻭ ِﺫ ﻣ ٍﻲ ﻏﲑ ﺣ ﺮ ٍ
) (
ﻒ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻪ * .
ﻭﻛﺬﺍ ﺍﻟﻮﺻﻴ ﹸﺔ ﻭﺍﻟﻮﻗ
ـــــــــــــــــــــــــــــــــــ
ﻑ ﺃﻧـﻪ
ﳊﺪﻭ ِﺩ ﰲ ﺍﻟﻮﻗﻮ ِ * ﻗﻮﻟـﻪ) :ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺃﻗﺮ
ﺏﺍﹸ
ﲔ ﲡﻮ ﺯ ﻋﺎ ِﺭﻳﺘﻬﺎ.
ﻛﻞﱡ ﻋ ٍ
ﻒ ﻋﻠﻰ ﻧﻔﺴِﻪ( .ﻗﺎﻝ ﰲ ﺍﳌﹸﻘﻨﻊ :ﻭﻻ ﻳﺼ ﺢ ﻋﻠـﻰ
* ﻗﻮﻟـﻪ) :ﻭﻛﺬﺍ ﺍﻟﻮﺻﻴ ﹸﺔ ﻭﺍﻟﻮﻗ
ﻧ ﹾﻔﺴِﻪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ.
ﻒ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ،ﻭﻫﻮ ﺃﺣ ﺪ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋـﻦ ﺃﲪـﺪ، ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺼ ﺢ ﺍﻟﻮﻗ
ﻒ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔِ ،ﻓﻤﻦ ﻛﺎﻥ ﺟﻤﺎﻋــﹰﺎ =
ﻭﺍﺧﺘﺎﺭﻫﺎ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺃﺻﺤﺎِﺑﻪ ،ﻭﻳﺼﺢ ﺍﻟﻮﻗ
) (١ﺃﻱ ﻻ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺫ ﻣ ٍﻲ ﺣﺮﰊ ﻭﻛﻨﺴﻴﺔ ﻭﺑﻴﻌﺔ ﻭﻛﺘﺐ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ،ﻷﻥ ﺫﻟﻚ ﻣﻌﺼﻴﺔ .ﺃﻣﺎ
ﻒ ﻋﻠﻴﻬﻢ ﻛﺎﳌﺴﻠﻤﲔ ،ﳌﺎ ﺭﻭﻱ ﺃﻥ ﺻﻔﻴﺔ ﺯﻭﺝ ﺍﻟﺬ ﻣ ﻲ ﻏﲑ ﺍﳊﺮﰊ ﻓﻴﺠﻮﺯ ﺍﻟﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ،ﻓﺠﺎﺯ ﺍﻟﻮﻗ
ﺥ ﳍﺎ ﻳﻬﻮﺩﻱ ،ﺃﺧﺮﺟﻪ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ﰲ :ﺑﺎﺏ ﻋﻄﻴﺔ ﺍﳌﺴﻠﻢ ﺍﻟﻜﺎﻓﺮ ﺖ ﻋﻠﻰ ﺃ ٍ
ﺍﻟﻨﱯ ﻭﻗﻔ
ﻭﻭﺻﻴﺘﻪ ﻟﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ .٣٣/٦
٢١٥ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ
ﻚ
ﻭﻳﺸﺘ ﺮﻁﹸ ﰲ ﻏﲑ ﺍﳌﺴﺠ ِﺪ ﻭﳓﻮﻩ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻠﻰ ﻣﻌﻴﻦ ﻳ ﻤﻠِـﻚ ،ﻻ ﻣﻠﹶـ ٍ
) (
ﻭﺣﻴﻮﺍ ٍﻥ ﻭ ﹶﻗ ﺒ ٍﺮ ﻭ ﺣ ﻤ ٍﻞ * ،ﻻ ﻗﺒﻮﹸﻟ ﻪ ﻭﻻ ﺇﺧﺮﺍ ﺟ ﻪ ﻋﻦ ﻳ ِﺪ ِﻩ.
ﻓﺼــﻞ
) (
ـ ﺪ ﺫﻟـﻚ،ﻒ * ﰲ ﺟ ﻤ ٍﻊ ﻭﺗﻘﺪﱘٍ ،ﻭﺿـ ِ ﻁ ﺍﻟﻮﺍﻗـ ِ ﻭﳚﺐ ﺍﻟﻌﻤ ﹸﻞ ﺑﺸﺮ ِ
ﲑ ﺫﻟﻚ ،ﻓـﺈ ﹾﻥ ﹶﺃﻃﹾــﻠ ﻖ ﻭﱂ ﻒ ﻭ ﻋ ﺪﻣِﻪ ،ﻭﺍﻟﺘﺮﺗﻴﺐِ ،ﻭﻧ ﹶﻈﺮٍ ،ﻭﻏ ِ ﺻ ٍ ﻭﺍﻋﺘﺒﺎ ِﺭ ﻭ
ﻑ ﻋﻠﻴــﻪ ،ﻭﺇ ﹾﻥ ﲏ ﻭﺍﻟ ﱠﺬ ﹶﻛ ﺮ ﻭﺿﺪﳘﺎ ،ﻭﺍﻟﻨﻈ ﺮ ﻟﻠﻤﻮﻗـﻮ ِ ﻁ ﺍﺳﺘﻮﻯ ﺍﻟﻐ ﻳﺸﺘ ِﺮ ﹾ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻋﻠﻴـﻪ
ﺏ ﺍﻟﺸﺮﻋﻴﺔِ ،ﻭﻏﻠﺒـ
ﺏ ﺑﺎﻵﺩﺍ ِ
ﻕ ﺍﶈﻤﻮﺩﺓِ ،ﻭﻻ ﺗﺄﺩ
=ﻟﻠﻤﺎﻝ ﻭﱂ ﻳﺘﺨﱠﻠ ﻖ ﺑﺎﻷﺧﻼ ِ
ﺴ ﹾﻜﻨﻰ ﺍ .ﻫـ.
ﲏ ﳎﺮ ﺩ ﺍﻟ
ﺏ ﺍﻟﻮﺿﻌﻴﺔﹸ ،ﺃﻭ ﻓﺎﺳﻘﹰﺎ ﱂ ﻳﺴﺘﺤ ﻖ ﺷﻴﺌﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﳚﻮﺯ ﻟﻠﻐ
ﺍﻵﺩﺍ
* ﻗﻮﻟـﻪ) :ﻭ ﺣ ﻤ ٍﻞ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﰲ ﺍ ﹸﳌﺤـﺮﺭ :ﻭﻻ ﻳﺼـﺢ ﻭﻗـ
ﻒ
ﺍﻬﻮﻝِ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺍﻬﻮ ﹸﻝ ﻧﻮﻋﺎﻥ :ﻣﺒ ﻬ ﻢ ﻭﻣﻌﻴﻦ ،ﻣﺜﻞ ﺩﺍ ٍﺭ ﱂ ﻳﺮﻫﺎ ،ﻓﻤﻨ ﻊ ﻫـﺬﺍ
ﻒ ﻋﻠﻰ ﺍﳌﹸﺒ ﻬ ِﻢ ﻓﻬﻮ ﺷﺒﻴ ﻪ ﺑﺎﻟﻮﺻﻴﺔ ﻟــﻪ ،ﻭﰲ ﺍﻟﻮﺻـﻴ ِﺔ
ﺑﻌﻴ ﺪ ﻭﻛﺬﻟﻚ ﻫﺒﺘﻪ ،ﻓﺄﻣﺎ ﺍﻟﻮﻗ
ﺭﻭﺍﻳﺘﺎ ِﻥ ﻣﻨﺼﻮﺻﺘﺎ ِﻥ ﻣﺜﻞ ﺃ ﹾﻥ ﻳﻮﺻِﻲ ﻷﺣ ِﺪ ﻫﺬﻳﻦ ﻭﳉﺎﺭِﻩ ﳏﻤ ٍﺪ ﻭﻟﻪ ﺟﺎﺭﺍ ِﻥ ﺬﺍ ﺍﻻﺳﻢ،
ﻉ ﻋﻦ ﻫﺒﺘِﻪ ﻭﺑﻴﻌِﻪ؟ ﻭﻟﻴﺲ ﻋﻦ ﺃﲪ ﺪ ﰲ ﻫﺬﺍ ﻣﻨ ﻊ ﺍ.ﻫـ.
ﻭ ﻭ ﹾﻗﻒ ﺍﳌﹸﺒ ﻬ ِﻢ ﻣﻔ ﺮ
ﻒ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻠﹾﺰ ﻡ ﺍﻟﻮﻓـﺎ ُﺀ
ﻁ ﺍﻟﻮﺍﻗ ِ
ﺐ ﺍﻟﻌﻤ ﹸﻞ ﺑﺸﺮ ِ
* ﻗﻮﻟـﻪ) :ﻭﳚ
ﻒ
ﺹ ﺍﻟﻮﺍﻗ ِ
ﻒ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺤﺒﹰﺎ ﺧﺎﺻ ﹰﺔ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻗﻮ ﹸﻝ ﺍﻟﻔﻘﻬﺎ ِﺀ :ﻧﺼﻮ
ﻁ ﺍﻟﻮﺍﻗ ِ
ﺑﺸﺮ ِ
ﺏ ﺍﻟﻌﻤﻞِ ،ﻭﺍﻟﻌـﺎﺩ ﹸﺓ ﺍﳌﹸﺴـﺘ ِﻤ ﺮ ﹸﺓ
ﻉ ﻳﻌﲏ ﰲ ﺍﻟ ﹶﻔ ﻬ ِﻢ ﻭﺍﻟﺪﻻﻟ ِﺔ ﻻ ﰲ ﻭﺟﻮ ِ
ﺹ ﺍﻟﺸﺎﺭ ِ
ﻛﻨﺼﻮ ِ
ﻆ ﺍﻻﺳﺘﻔﺎﺿـﺔِ،
ﻒ ﺃﻛﺜ ﺮ ﳑﺎ ﻳﺪﻝﱡ ﻟﻔـ ﹸ
ﻁ ﺍﻟﻮﺍﻗ ِ
ﻑ ﺍﳌﹸﺴﺘ ِﻘﺮ ﰲ ﺍﻟﻮﻗﻒ ﻳﺪﻝﱡ ﻋﻠﻰ ﺷﺮ ِ
ﻭﺍﻟ ﻌ ﺮ
ﻒ
ﻑ ﺑﻮﻻﻳ ٍﺔ ﺇﺫﺍ ﻗﻴ ﹶﻞ ﻟـﻪ ﺍﻓﻌ ﹾﻞ ﻣﺎ ﺗﺸﺎ ُﺀ ﻓﺈﳕﺎ ﻫﻮ ﳌﺼﻠﺤ ٍﺔ ﺷﺮﻋﻴﺔٍ ،ﻭﺇﺫﺍ ﻭﻗﹶـ
ﻭﻛﻞﱡ ﻣﺘﺼ ﺮ ٍ
ﻒ ﺍﻟﻔﻘﺮﺍ ُﺀ ﺃﺣ ﻖ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻷﺟﺎﻧﺐ ﻣﻊ ﺍﻟﺘﺴﺎﻭِﻱ ﰲ ﺍﳊﺎﺟﺔ
ﺏ ﺍﻟﻮﺍﻗ ِ
ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍ ِﺀ ﻓﺄﻗﺎﺭ
ﺍ .ﻫـ ﻣﻠﺨﺼﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢١٦
ﺙﻒ ﻋﻠﻰ ﻭﹶﻟﺪِﻩ ﺃﻭ ﻭﹶﻟ ِﺪ ﻏﲑِﻩ ،ﰒ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﻓﻬﻮ ﻟﻮﻟﺪِﻩ ﺍﻟﺬﱡﻛﻮﺭ ِﻭﺍﻹﻧﺎ ِ ﻭﻗ
ﺑﺎﻟﺴﻮﻳﺔِ ،ﰒ ﻭﻟ ِﺪ ﺑﻨﻴ ِﻪ ﺩﻭﻥ ﺑﻨﺎﺗِﻪ ،ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﻋﻠﻰ ﻭﹶﻟ ِﺪ ﻭﹶﻟﺪِﻩ ﻭﺫﹸﺭﻳﺘِﻪ ﻟﺼﻠﺒِﻪ،
) (
ﺺ ﺑﺬﹸﻛﻮﺭِﻫﻢ * ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺒﻴﻠـ ﹰﺔ ﻭﻟﻮ ﻗﺎﻝ :ﻋﻠﻰ ﺑﻨﻴ ِﻪ ﺃﻭ ﺑﻨِﻲ ﻓﻼ ٍﻥ ﺍﺧﺘ
ﻓﻴﺪﺧ ﹸﻞ ﺍﻟﻨﺴﺎ ُﺀ ﺩﻭﻥ ﺃﻭﻻﺩِﻫ ﻦ ﻣﻦ ﻏﲑِﻫﻢ ،ﻭﺍﻟﻘﺮﺍﺑ ﹸﺔ ﻭﺃﻫ ﹸﻞ ﺑﻴﺘِﻪ ﻭﻗﻮﻣﻪ ﻳﺸـﻤ ﹸﻞ
ﺕ ﻗﺮﻳﻨـﺔﹲﺍﻟ ﱠﺬ ﹶﻛ ﺮ ﻭﺍﻷُﻧﺜﹶﻰ ﻣﻦ ﺃﻭﻻﺩِﻩ ﻭﺃﻭﻻ ِﺩ ﺑﻨﻴ ِﻪ ﻭﺟﺪﻩ ﻭﺟ ﺪ ﺃﺑﻴﻪ ،ﻭﺇﻥ ﻭِ ﺟ ﺪ
ﻒ ﻋﻠﻰ ﲨﺎﻋـ ٍﺔ ﳝﻜـ ﻦ ﺙ ﺃﻭ ِﺣﺮﻣﺎﻧﻬ ﻦ ﻋِ ﻤ ﹶﻞ ﺎ ،ﻭﺇﺫﺍ ﻭ ﹶﻗ
ﺗﻘﺘﻀﻲ ﺇﺭﺍﺩ ﹶﺓ ﺍﻹﻧﺎ ِ
ﺐ ﺗﻌﻤﻴﻤﻬﻢ ﻭﺍﻟﺘﺴﺎﻭِﻱ ،ﻭﺇﻻ ﺟﺎﺯ ﺍﻟﺘﻔﻀﻴ ﹸﻞ ﻭﺍﻻﻗﺘﺼـﺎ ﺭ ﻋﻠـﻰ ﺼﺮﻫﻢ ﻭﺟ ﺣ
ﺃﺣﺪﻫﻢ.
ﻓﺼــــﻞ
ﺴﺨﻪ ،ﻭﻻ ﻳﺒـﺎﻉ ﺇﻻ ﺃﻥ ﺗﺘﻌﻄﱠـ ﹶﻞ ﻣﻨﺎﻓﻌـﻪ. ﻒ ﻋ ﹾﻘﺪ ﻻﺯﻡ ﻻ ﳚﻮﺯ ﹶﻓ ﻭﺍﻟﻮﻗ
ﺻ ﺮﻓﹸﻪ
ﻀ ﹶﻞ ﻣﻦ ﺣﺎﺟﺘِﻪ ﺟﺎﺯ ﻑ ﲦﻨﻪ ﰲ ِﻣ ﹾﺜﻠِﻪ ،ﻭﻟﻮ ﺃﻧﻪ ﻣﺴﺠﺪ ﻭﺁﻟﺘﻪ ،ﻭﻣﺎ ﹶﻓ ﻭﻳﺼﺮ
ﺇﱃ ﻣﺴﺠ ٍﺪ ﺁﺧﺮ ،ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﺑﻪ ﻋﻠﻰ ﻓﻘﺮﺍ ِﺀ ﺍﳌﺴﻠﻤﲔ.
ـــــــــــــــــــــــــــــــــــ
ﺺ ﺑﺬﻛﻮﺭﻫﻢ( ،ﺃﻱ :ﺇﺫﺍ ﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺘﻘ ﺮ
ﺏ * ﻗﻮﻟـﻪ) :ﻭﻟﻮ ﻗﺎﻝ :ﻋﻠﻰ ﺑﻴﻨﻪ ﺍﺧﺘ
ﺾ ﻭﺭﺛﺘِﻪ ﻓــﻼ ﳚــﻮﺯ
ﺇﱃ ﺍﷲ ﻋ ﺰ ﻭﺟــــﻞﱠ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺣِــﺮﻣﺎ ﹶﻥ ﺑــﻌ ِ
ﻒ ﻭِﺇﹾﺛﻢ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﺼﺒ ﺢ ﻫﺒ ﹸﺔ ﺍﳌﻌﺪﻭ ِﻡ ﻛﺎﻟﺜﱠﻤ ِﺮ ﻭﺍﻟﻠﱠﺒ ِﻦ
ﺑــﻞ ﻫــﻮ ﺟﻨ
ﻑ ﺍﻟﺒﻴﻊِ ،ﻭﺗﺼﺢ ﻫﺒ ﹸﺔ ﺍﻬـﻮ ِﻝ
ﻁ ﺍﻟﻘﹸﺪﺭ ِﺓ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴ ِﻢ ﻫﻨﺎ ﻓﻴﻪ ﻧﻈ ﺮ ﲞﻼ ِ
ﺑﺎﻟﺴﻨ ِﺔ ﻭﺍﺷﺘﺮﺍ ﹸ
ﺕ ﻣﻦ ﻣﺎﻟِﻲ ﻓﻬﻮ ﻟﻚ؛ ﺃﻭ ﻣ ﻦ ﻭ ﺟ ﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﺎﻟِﻲ ﻓﻬﻮ ﻟـَﻪ؛ ﻭﰲ ﲨﻴ ِﻊ
ﻛﻘﻮﻟﻪ :ﻣﺎ ﺃﺧﺬ
ﺾ ﻭﳓﻮِﻩ .ﻭﻟﻠﻤﺒﻴ ِﺢ ﺃﻥ ﻳ ﺮ ِﺟ ﻊ ﻓﻴﻤﺎ ﻗﺎﻝ ﻗﺒ ﹶﻞ ﺍﻟﺘ ﻤﻠﱡﻚِ ،ﻭﻫـﺬﺍ
ﺼ ﹸﻞ ﺍ ِﳌ ﹾﻠﻚ ﺑﺎﻟ ﹶﻘﺒ ِ
ﺼ ﻮ ِﺭ ﳛ
ﺍﻟ
ﺏ ﻛﺜﲑﹰﺍ ﻭﻟﻴﺲ ﺑﺈﺑﺎﺣ ٍﺔ ﺍ .ﻫـ.
ﻉ ﻣﻦ ﺍ ِﳍﺒ ِﺔ ﻳﺘﺄﺧ ﺮ ﺍﻟﻘﺒﻮ ﹸﻝ ﻓﻴﻪ ﻋﻦ ﺍﻹﳚﺎ ِ
ﻧﻮ
٢١٧ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ
ﺑـﺎﺏ ﺍﳍﺒﺔ ﻭﺍﻟﻌﻄﻴـﺔ
ﻁ ﻓﻴﻬﺎ ﻚ ﻣﺎﻟِﻪ ﺍﳌﻌﻠﻮ ِﻡ ﺍﳌﻮﺟﻮ ِﺩ ﰲ ﺣﻴﺎﺗِﻪ ﻏﲑﻩ ،ﻓﺈﻥ ﺷ ﺮ ﹶ ﻉ ﺑﺘﻤﻠﻴ ِ ﱪﻭﻫﻲ ﺍﻟﺘ
ﺏ
ِﻋﻮﺿﹰﺎ ﻣﻌﻠﻮﻣﹰﺎ ﻓﺒﻴﻊ ،ﻭﻻ ﻳﺼﺢ ﳎﻬﻮ ﹰﻻ ﺇﻻ ﻣﺎ ﺗﻌﺬﱠﺭ ِﻋ ﹾﻠﻤﻪ ،ﻭﺗﻨﻌﻘ ﺪ ﺑﺎﻹﳚـﺎ ِ
ﺐ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﻳ ِﺪ ﺾ ﺑﺈﺫ ِﻥ ﻭﺍﻫ ٍ ﻭﺍﻟﻘﹶﺒﻮ ِﻝ ﻭﺍﳌﹸﻌﺎﻃﺎ ِﺓ ﺍﻟﺪﺍﱠﻟ ِﺔ ﻋﻠﻴﻬﺎ ،ﻭﺗﻠﺰ ﻡ ﺑﺎﻟﻘﺒ ِ
ﻆ ﺍﻹﺣﻼ ِﻝ ﺐ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻪ .ﻭﻣﻦ ﹶﺃﺑﺮﹶﺃ ﻏﺮﳝﻪ ﻣﻦ ﺩﻳﻨِﻪ ﺑﻠﻔ ِ ﺙ ﺍﻟﻮﺍﻫ ِ ﻣﺘ ِﻬﺐٍ ،ﻭﻭﺍﺭ ﹸ
ﻉ
ﲔ ﺗﺒﺎ ﺖ ﺫﻣﺘﻪ ،ﻭﻟﻮ ﱂ ﻳ ﹾﻘﺒﻞﹾ ،ﻭﲡﻮ ﺯ ِﻫﺒﺔﹸ ﻛ ﱢﻞ ﻋ ٍ ﺃﻭ ﺍﻟﺼﺪﻗ ِﺔ ﺃﻭ ﺍﳍﺒ ِﺔ ﻭﳓﻮِﻫﺎ ﺑﺮِﺋ
ﺐ ﻳﻘﹾﺘﻨﻰ.
ﻭﻛﻠ ٍ
ﻓﺼـﻞ
) (
ﻀ ﹶﻞ ﺑﻌﻀﻬﻢ ﺳﻮﻯ ﻭﳚﺐ ﺍﻟﺘﻌﺪﻳ ﹸﻞ ﰲ ﻋﻄﱠﻴﺘِﻪ ﺃﻭﻻﺩﻩ ﺑﻘﺪ ِﺭ ِﺇ ﺭﺛِﻬﻢ * ،ﻓﺈﻥ ﹶﻓ
ﺖ.
ﻉ ﺃﻭ ﺯﻳﺎﺩﺓٍ ،ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻠﻪ ﹶﺛﺒﺘ ﺑﺮﺟﻮ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺍﻟﺘﻌﺪﻳ ﹸﻞ ﰲ ﻋ ِﻄﻴﺘِﻪ ﺃﻭﻻﺩﻩ ﺑﻘﺪ ِﺭ ﺇ ﺭﺛِﻬﻢ( .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﰒ * ﻗﻮﻟـﻪ) :ﳚ
ﺽ ﻭﳓ ِﻮ ﺫﻟﻚ ،ﻓﺘﻌﺪﻳﻠﹸـﻪ ﻓﻴـﻪ ﺃﻥ ﻫﻨﺎ ﻧﻮﻋﺎ ِﻥ ﻳﺤﺘﺎﺟﻮ ﹶﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻘ ِﺔ ﰲ ﺍﻟﺼﺤ ِﺔ ﻭﺍﳌﺮ ِ
ﻉ ﺗﺸـﺘ ِﺮﻙ ﺝ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﲑ ،ﻭﻧﻮ ﻕ ﺑﲔ ﻣﺤﺘﺎ ٍ ﻳﻌﻄ ﻲ ﻛ ﱠﻞ ﻭﺍﺣ ٍﺪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ،ﻭﻻ ﹶﻓ ﺮ
ﺐ ﰲ ﲢﺮﱘ ﺍﻟﺘﻔﺎﺿِ ﻞ ﻓﻴﻪ ،ﻭﻳﻨﺸﹸﺄ ﺣﺎﺟﺘﻬﻢ ﺇﻟﻴﻪ ﻣﻦ ﻋ ِﻄﻴ ٍﺔ ﺃﻭ ﻧﻔﻘ ٍﺔ ﺃﻭ ﺗﺰﻭﻳﺞٍ؛ ﻓﻬﺬﺍ ﻻ ﺭﻳ
ﻀ ﻲ ﻋـﻦ ﻉ ﺛﺎﻟﺚﹲ ،ﻭﻫﻮ ﺃﻥ ﻳﻨﻔﺮ ﺩ ﺃﺣﺪﳘﺎ ﲝﺎﺟ ٍﺔ ﻏﲑ ﻣﻌﺘﺎﺩﺓٍ ،ﻣﺜﻞ ﺃﻥ ﻳ ﹾﻘ ِ ﻣﻦ ﺑﻴِﻨﻬِﻤﺎ ﻧﻮ
ﺵ ﺟِﻨﺎﻳﺔٍ ،ﺃﻭ ﻳ ﻌﻄِﻲ ﻋﻨﻪ ﺍ ﹶﳌ ﻬ ﺮ ﺃﻭ ﻳﻌﻄﻴ ِﻪ ﻧﻔﻘـ ﹶﺔ ﺍﻟﺰﻭﺟـ ِﺔ ﺐ ﻋﻠﻴﻪ ﻣﻦ ﹶﺃ ﺭ ِ ﺃﺣﺪِﳘﺎ ﺩﻳﻨﹰﺎ ﻭﺟ
ﺤ ِﻞ ﹶﺃﺷـﺒﻪ،
ﺕ ﺑﺎﻟﻨ
ﺏ ﺇﻋﻄﺎ ِﺀ ﺍﻵ ﺧ ِﺮ ِﻣﹾﺜ ﹶﻞ ﺫﻟﻚ ﻧ ﹶﻈﺮ ،ﻭﲡﻬﻴ ﺰ ﺍﻟﺒﻨﺎ ِ ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﻔﻲ ﻭﺟﻮ ِ
ﺤﻖ ﺬﺍ ،ﻭﺍﻷﺷﺒﻪ ﺃﻥ ﻳﻘﺎ ﹶﻝ ﰲ ﻫﺬﺍ :ﺇﻧﻪ ﻳﻜﻮﻥ ﺑﺎﳌﻌﺮﻭﻑِ ،ﻓـــﺈﻥ ﺯﺍ ﺩ ﻋﻠـﻰ ﻭﻗﺪ ﻳ ﹾﻠ
ﺤﻞِ ،ﻭﻟﻮ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﳏﺘﺎﺟﹰﺎ ﺩﻭﻥ ﺍﻵ ﺧ ِﺮ ﹶﺃﻧﻔ ﻖ ﻋﻠﻴـﻪ ﻗﹶـ ﺪ ﺭ ﺏ ﺍﻟﻨ
ﻑ ﻓﻬﻮ ﻣﻦ ﺑﺎ ِ ﺍﳌﻌﺮﻭ ِ
ﻚ
ﺤﻞِ ،ﻓﻠﻮ ﻛﺎﻥ ﹶﺃ ﺣﺪ ﺍﻷﻭﻻ ِﺩ ﻓﺎﺳﻘﹰﺎ ﻓﻘﺎﻝ ﻭﺍﻟﺪﻩ :ﻻ ﺃﹸﻋﻄﻴ ﻛﻔﺎﻳﺘِﻪ ،ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩ ﹸﺓ ﻓﻤﻦ ﺍﻟﻨ
ﺴ ﻦ ﻳﺘﻌﻴ ﻦ ﺍﺳﺘﺜﻨﺎﺅﻩ ﺍ .ﻫـ.
ﺏ ﻓﻬﺬﺍ ﺣ ﻚ ﺣﱴ ﺗﺘﻮ ﻧﻈ ﲑ ﺇﺧﻮِﺗ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢١٨
) (
ﺏ * ،ﻭﻟﻪ ﺃﻥ ﻳﺄﺧـ ﹶﺬ
ﺐ ﺃﻥ ﻳ ﺮ ِﺟ ﻊ ﰲ ِﻫﺒِﺘ ِﻪ ﺍﻟﻼﺯﻣ ِﺔ ﺇﻻ ﺍﻷ
ﻭﻻ ﳚﻮﺯ ﻟﻮﺍﻫ ٍ
ﻚ ﻣﻦ ﻣﺎ ِﻝ ﻭﻟﺪِﻩ ﻣﺎ ﻻ ﻳﻀﺮﻩ ﻭﻻ ﳛﺘﺎﺟﻪ ،ﻓﺈﻥ ﺗﺼﺮﻑ ﰲ ﻣﺎﻟِﻪ ﻭﻟﻮ ﻓﻴﻤﺎ
ﻭﻳﺘﻤﱠﻠ
ﻭﻫﺒﻪ ﻟـﻪ ﺑﺒﻴ ٍﻊ ﺃﻭ ﻋﺘ ٍﻖ ﺃﻭ ِﺇﺑﺮﺍ ٍﺀ ﺃﻭ ﺃﺭﺍﺩ ﹶﺃ ﺧﺬﹶﻩ ﻗﺒ ﹶﻞ ﺭﺟﻮﻋِﻪ ﺃﻭ ﺗ ﻤﱡﻠﻜِﻪ ﺑﻘﻮ ٍﻝ ﺃﻭ
ﺢ ﺑﻞ ﺑﻌﺪﻩ.
ﺾ ﻣﻌﺘﺒ ٍﺮ ﱂ ﻳﺼ
ﻧﻴ ٍﺔ ﻭﻗﺒ ٍ
ﻭﻟﻴﺲ ﻟﻠﻮﻟ ِﺪ ﻣﻄﺎﻟﺒ ﹸﺔ ﺃﺑﻴ ِﻪ ِﺑ ﺪﻳ ٍﻦ ﺃﻭ ﳓﻮِﻩ ،ﺇﻻ ﺑﻨﻔﻘﺘِﻪ ﺍﻟﻮﺍﺟﺒ ِﺔ ﻋﻠﻴﻪ ،ﻓﺈ ﱠﻥ ﻟـﻪ
ﻣﻄﺎﻟﺒﺘﻪ ﺎ ﻭ ﺣ ﺒﺴﻪ ﻋﻠﻴﻬﺎ.
ﻓﺼﻞ
ﰲ ﺗﺼﺮﻓﺎﺕ ﺍﳌﺮﻳﺾ
ﺼ ﺮﻓﹸﻪ ﻻﺯﻡ
ﲑ ﹶﻓﺘ
ﻉ ﻳﺴ ٍ
ﺱ ﻭ ﻋ ﻴ ٍﻦ ﻭﺻﺪﺍ ٍ
ﺿ ﺮ ٍ
ﻑ ﻛﻮﺟ ِﻊ ِ
ﲑ ﻣﺨﻮ ٍ
ﻣ ﻦ ﻣ ﺮﺿﻪ ﻏ
ﻛﺎﻟﺼﺤﻴﺢِ ،ﻭﻟﻮ ﻣﺎﺕ ﻣﻨﻪ.
ـــــــــــــــــــــــــــــــــــ
ﺏ( ،ﻭ ﺣﻜﹾـ ﻢ ﺍ ُﻷﻡ
ﺐ ﺃ ﹾﻥ ﻳﺮﺟ ﻊ ﰲ ﻫِﺒﺘ ِﻪ ﺍﻟﻼﺯﻣ ِﺔ ﺇﻻ ﺍﻷ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﳚﻮﺯ ﻟﻮﺍﻫ ٍ
ﻉ ﻓﻴﻤﺎ ﻭ ﻫﺒـ ﻪ
ﺏ ﺍﻟﺮﺟﻮ ﺏ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻸ ِ ﰲ ﺫﻟﻚ ﻛﺎﻷ ِ
ﻟﻮﻟﺪِﻩ ﻣﺎ ﱂ ﻳﺘﻌﱠﻠ ﻖ ﺑﻪ ﺣﻖﱞ ﺃﻭ ﺭﻏﺒﺔﹲ ،ﻓﻼ ﻳﺮﺟ ﻊ ﺑﻘﺪ ِﺭ ﺍﻟ ﺪﻳﻦ ﻭﻗﺪ ِﺭ ﺍﻟﺮﻏﺒﺔِ ،ﻭﻳﺮﺟ ﻊ ﻓﻴﻤـﺎ
ﺐ ﻛﻤﺎ ﻟﻠﻤﺮﺃ ِﺓ ﻋﻠﻰ ﺇﺣـﺪﻯ ﺱ ﺍﳌﺬﻫ ِ ﺯﺍﺩ ،ﻭﻳﺮﺟﻊ ﻓﻴﻤﺎ ﹶﺃﺑﺮﹶﺃ ﻣﻨﻪ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺪﻳ ِﻦ ﻋﻠﻰ ﻗﻴﺎ ِ
ﻕ.ﻉ ﻋﻠﻰ ﺯﻭﺟِﻬﺎ ﻓﻴﻤﺎ ﹶﺃﺑﺮﹶﺃﺗﻪ ﻣﻦ ﺍﻟﺼﺪﺍ ِ ﲔ ﺍﻟﺮﺟﻮ
ﺍﻟﺮﻭﺍﻳﺘ ِ
ﻭﺇﺫﺍ ﺃﺧـﺬﹶ ﻣﻦ ﻣﺎﻝِ ﻭﻟﺪِﻩ ﺷﻴﺌﺎﹰ ﰒ ﺍﻧﻔﺴﺦ ﺳﺒـﺐ ﺍﺳﺘﺤﻘﺎﻗِﻪ ﻣﺜﻞ ﺃﻥ ﻳﺄﺧـﺬﹶ
ﺻﺪﺍﻗﹶﻬﺎ ﻓﺘﻄﻠﻖ ،ﺃﻭ ﻳﺄﺧﺬﹶ ﺍﻟﺜﻤﻦ ﰒ ﺗﺮﺩ ﺍﻟﺴﻠﹾﻌﺔﹸ ﺑﻌﻴﺐٍ ،ﺃﻭ ﻳﺄﹾﺧﺬﹶ ﺍﳌﹶﺒﻴـﻊ ﰒ ﻳﻔﻠـﺲ
ﻭﳓﻮ ﺫﻟﻚ ،ﻓﺎﻷﻗﻮﻯ ﰲ ﲨﻴﻊ ﺍﻟﺼﻮﺭِ ﺃﻥﱠ ﻟﻠﻤﺎﻟﻚِ ﺍﻷﻭﻝِ ﺍﻟﺮﺟــﻮﻉ ﻋﻠـﻰ ﺍﻷﺏِ
ﺍ.ﻫـ .ﻣﻠﺨﺼﺎﹰ.
٢١٩ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ
ﺕ ﺟ ﻨﺐٍ ،ﻭﻭ ﺟ ِﻊ ﻗﻠـﺐٍ ،ﻭﺩﻭﺍ ٍﻡ ﻗﻴـﺎ ٍﻡ
ﻭﺇﻥ ﻛﺎﻥ ﻣﺨﻮﻓﹰﺎ ﹶﻛِﺒ ﺮ ﺳﺎﻡٍ ،ﻭﺫﺍ ِ
ﳊﻤﻰ ﺍﹸﳌ ﹾﻄِﺒ ﹶﻘﺔِ ،ﻭﺍﻟ ﺮﺑﻊ ،ﻭﻣﺎ ﻗﺎﻝ ﻃﺒﻴﺒـﺎ ِﻥ
ﻭﺭﻋﺎﻑٍ ،ﻭﺃﻭ ِﻝ ﻓﺎﰿٍ ،ﻭﺁ ِﺧ ِﺮ ِﺳﻞﱟ ،ﻭﺍ ﹸ
ﻣﺴﻠﻤﺎ ِﻥ ﻋﺪﻻ ِﻥ ﺇﻧﻪ ﻣﺨﻮﻑ ،ﻭﻣﻦ ﻭﻗ ﻊ ﺍﻟﻄﱠﺎﻋﻮ ﹸﻥ ﺑﺒﻠﺪِﻩ ،ﻭ ﻣ ﻦ ﺃﹶﺧﺬﹶﻫﺎ ﺍﻟ ﱠﻄ ﹾﻠ ﻖ ﻻ
ﻕ ﺍﻟﺜﱡﻠﺚِ ،ﺇﻻ ﺑﺈﺟﺎﺯ ِﺓ ﺍﻟﻮﺭﺛـ ِﺔ ﻟــﻪ ﺇﻥ
ﺙ ﺑﺸﻲﺀٍ ،ﻭﻻ ﲟﺎ ﻓﻮ
ﻳﻠﹾﺰﻡ ﺗﱪﻋﻪ ﻟﻮﺍﺭ ٍ
ﺢ.
ﻣﺎﺕ ﻣﻨﻪ ،ﻭﺇﻥ ﻋﻮ ِﻓ ﻲ ﻓﻜﺼﺤﻴ ٍ
ﺵ ﻓﻤﻦ ﹸﻛ ﱢﻞ ﻣﺎﻟِﻪ،
ﰿ ﻭﱂ ﻳ ﹾﻘ ﹶﻄ ﻌ ﻪ ِﺑﻔِﺮﺍ ٍ
ﻭﻣﻦ ﺍﻣﺘ ﺪ ﻣﺮﺿﻪ ﲜﺬﺍ ٍﻡ ﺃﻭ ﺳ ﱟﻞ ﺃﻭ ﻓﺎ ٍ
ﺲ.ﺲ ﺑﺎﻟﻌﻜ ِ ﻭﺍﻟﻌﻜ
ﺴﻮﻱ ﺑﲔ ﺍﳌﹸﺘﻘ ﺪ ِﻡ ﻭﺍﳌﹸﺘﺄ ﺧ ِﺮ ﰲ ﺍﻟﻮﺻﻴﺔِ ،ﻭﻳﺒـﺪﹸﺃ ﺚ ﻋﻨﺪ ﻣﻮﺗِﻪ ،ﻭﻳ ﻭﻳﻌﺘﱪ ﺍﻟﺜﻠ ﹸ
ﻉ ﻓﻴﻬﺎ ،ﻭﻳﻌﺘﺒﺮ ﺍﻟﻘﻮ ﹸﻝ ﳍﺎ ﻋﻨـﺪ ﺑﺎﻷﻭ ِﻝ ﻓﺎﻷﻭﻝ ﰲ ﺍﻟﻌﻄﻴﺔِ ،ﻭﻻ ﻳﻤﻠﻚ ﺍﻟﺮﺟﻮ
ﻑ ﺫﻟﻚ. ﺖ ﺍِﳌ ﹾﻠﻚ ﺇﺫﺍﹰ ،ﻭﺍﻟﻮﺻﻴ ﹸﺔ ﲞﻼ ِﻭﺟﻮﺩِﻫﺎ ،ﻭﻳﺜﺒ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢٠
ﻛﺘـﺎﺏ ﺍﻟﻮﺻـﺎﻳﺎ
ﺻ ﻲ ﺑﺎﳋﹸﻤﺲِ ،ﻭﻻ ﲡﻮﺯ ﲑ -ﺃﻥ ﻳﻮ ِ ﺴ ﻦ ﳌﻦ ﺗ ﺮ ﻙ ﺧﲑﹶﺍ -ﻭﻫﻮ ﺍﳌﺎ ﹸﻝ ﺍﻟﻜﺜ ﻳ
ﺕ
ﺙ ﺑﺸﻲ ٍﺀ ﺇﻻ ﺑﺈﺟﺎﺯ ِﺓ ﺍﻟﻮﺭﺛ ِﺔ ﳍﺎ ﺑﻌ ﺪ ﺍﳌـﻮ ِ ﺚ ﻷﺟﻨﱯٍ ،ﻭﻻ ﻟﻮﺍﺭ ٍ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﺍﻟﺜﱡﻠ ِ
ﺢ ﺗﻨﻔﻴﺬﹰﺍ. ﻓﺘﺼ
ﺙ ﻟـﻪ ،ﻭﺇﻥ ﱂ ﲑ ﻭﺍﺭﺛﹸﻪ ﳏﺘﺎﺝ ،ﻭﲡﻮ ﺯ ﺑﺎﻟ ﹸﻜ ﱢﻞ ِﻟ ﻤ ﻦ ﻻ ﻭﺍﺭ ﹶ ﻭﺗ ﹾﻜ ﺮﻩ ﻭﺻﻴ ﹸﺔ ﻓﻘ ٍ
ﻂ.
ﺴِ ﺺ ﺑﺎﻟ ِﻘ
ﺚ ﺑﺎﻟﻮﺻﺎﻳﺎ ﻓﺎﻟﻨ ﹾﻘ ﻒ ﺍﻟﺜﻠ ﹸ ﻳ ِ
ﺲ
ﺤﺖ ،ﻭﺍﻟﻌﻜـ ﺙ ﺻـ ﲑ ﻭﺍﺭ ٍ ﺙ ﻓﺼﺎﺭ ﻋﻨﺪ ﺍﳌﻮﺕ ﻏ ﻭﺇﻥ ﺃﻭﺻﻰ ﻟﻮﺍﺭ ٍ
ﺖ
ﺕ ﻭﺇﻥ ﻃﺎﻝﹶ ،ﻻ ﹶﻗ ﺒﻠﹶﻪ ،ﻭﻳﺜﺒـ ﺑﺎﻟﻌﻜﺲِ ،ﻭﻳ ﻌﺘﺒﺮ ﻗﺒﻮ ﹸﻝ ﺍﳌﻮﺻﻰ ﻟـﻪ ﺑﻌﺪ ﺍﳌﻮ ِ
ﺢ ﺍﻟﺮ ﺩ.
ﺐ ﺍﳌﻮﺕِ ،ﻭ ﻣ ﻦ ﹶﻗِﺒﻠﹶﻬﺎ ﰒ ﺭﺩﻫﺎ ﱂ ﻳﺼ ﺍِﳌ ﹾﻠﻚ ﺑﻪ ﻋ ِﻘ
ﺖ ﺑـﻪﻉ ﰲ ﺍﻟﻮﺻﻴﺔِ ،ﻭﺇﻥ ﻗﺎﻝ :ﺇﻥ ﹶﻗ ِﺪ ﻡ ﺯﻳﺪ ﻓﻠﻪ ﻣﺎ ﻭﺻـﻴ ﻭﳚﻮﺯ ﺍﻟﺮﺟﻮ
ﻟ ﻌ ﻤﺮٍﻭ ،ﻓﻘﺪ ﻡ ﰲ ﺣﻴﺎﺗِﻪ ﻓﻠﻪ ،ﻭﺑﻌﺪﻫﺎ ﻟﻌﻤﺮ ٍﻭ.
ﺞ ﻭﻏﲑِﻩ ،ﻣﻦ ﻛ ﱢﻞ ﻣﺎﻟِﻪ ﺑﻌﺪ ﻣﻮﺗِﻪ ﻭﺇﻥ
ﺐ ﻛﻠﱡﻪ ﻣﻦ ﺩﻳ ٍﻦ ﻭﺣ ٍ
ﺨ ﺮﺝ ﺍﻟﻮﺍﺟ
ﻭﻳ
ﺐ ﻣﻦ ﺛﹸﻠﺜﻲ ،ﺑﺪﺉ ﺑﻪ ،ﻭﺇﻥ ﺑﻘﻲ ﻣﻨﻪ ﺷـﻲﺀٌ ﺹ ﺑﻪ ،ﻓﺈﻥ ﻗﺎﻝ :ﺃﺩﻭﺍ ﺍﻟﻮﺍﺟ ﱂ ﻳﻮ ِ
ﺐ ﺍﻟﺘﺒ ﺮﻉِ ،ﻭﺇﻻ ﺳﻘﹶﻂ.
ﹶﺃﺧﺬﻩ ﺻﺎﺣ
٢٢١ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ
ﺑـﺎﺏ ﺍﻟـ ﻤ ﻮﺻﻰ ﻟﹶـﻪ
ﻉ ﻛﺜﹸﻠﺜِﻪ ،ﻭﻳ ﻌِﺘﻖ ﻣﻨﻪ ﺑ ﹶﻘ ﺪﺭِﻩ ،ﻭﻳﺄﺧـ ﹸﺬ
ﺢ ﲤﱡﻠﻜﹸﻪ ،ﻭﻟﻌﺒﺪِﻩ ﲟﺸﺎ ٍ ﺼ ﺢ ﳌﻦ ﻳ ِ ﺼ ﺗ ِ
) (
ﳊﻤـ ٍﻞ ﲢﻘﱠـ ﻖ ﺢ ﻟـﻪ * ،ﻭﺗﺼﺢ ﲝﻤـﻞٍ ،ﻭ ﹶ ﺍﻟﻔﺎﺿﻞﹶ ،ﻭﲟﺎﺋ ٍﺔ ﺃﻭ ﻣﻌﻴ ٍﻦ ﻻ ﺗﺼ
ﻭﺟﻮﺩﻩ ﻗﺒﻠﹶﻬﺎ.
ﻑ ﻣﻦ ﺛﹸﻠﺜِﻪ ﻣ ﺆﻧـﺔ ﺞ ﻋﻨﻪ ﺑﺄﻟﻒٍ ،ﺻِ ﺮ ﺤ ﺞ ﻋﻠﻴﻪ ﺃﻥ ﻳ
ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﻣﻦ ﻻ ﺣ
ﺠ ٍﺔ ﺑﻌﺪ ﺃﹸﺧﺮﻯ ﺣﱴ ﺗ ﻨﻔﹶﺪ. ﺣ
ﺖ ﻳ ﻌ ﹶﻠﻢ ﻣﻮﺗﻪ ﻓﺎﻟﻜ ﱡﻞ
ﻚ ﻭﻴﻤ ٍﺔ ﻭﻣﻴﺖٍ ،ﻓﺈﻥ ﻭﺻﻰ ﳊ ٍﻲ ﻭﻣﻴ ٍ ﺢ ِﻟ ﻤ ﹶﻠ ٍ
ﻭﻻ ﺗﺼ
ﱯ ﹶﻓ ﺮﺩﺍ ﻭﺻﻴﺘﻪ ﻓﻠـﻪ ﻟﻠﺤﻲ ،ﻭﺇﻥ ﺟ ِﻬ ﹶﻞ ﻓﺎﻟﻨﺼﻒ ،ﻭﺇﻥ ﻭﺻﻰ ﲟﺎﻟِﻪ ﻻﺑﻨﻴﻪ ﻭﺃﺟﻨ ٍ
ﺴ ﻊ.
ﺍﻟﺘ
ـــــــــــــــــــــــــــــــــــ
ﺢ ﻟـﻪ( ،ﻭﺣِ ﻜ ﻲ) (١ﻋﻦ ﺃﲪ ﺪ ﺃﻬﻧﺎ ﺗﺼ ﺢ ﻭﻫـﻮ
* ﻗﻮﻟـﻪ) :ﻭﲟﺎﺋ ٍﺔ ﺃﻭ ﻣﻌﻴ ٍﻦ ﻻ ﺗﺼ
ﻚ ﻭﺃﰊ ﺛﻮﺭ.
ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
) (١ﺍﻟﺬﻱ ﺣﻜﻰ ﺫﻟﻚ ﻫﻮ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ،ﺍﳌﻐﲏ .٥١٩/٨
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢٢
ﺑـﺎﺏ ﺍﻟـﻤﻮﺻﻰ ﺑـِﻪ
ﺤ ِﻤﻞﹸ
ﲑ ﰲ ﻫﻮﺍﺀ ،ﻭﺑﺎﳌﻌﺪﻭﻡٍ ،ﻛﺒﻤﺎ ﻳ ﺢ ﲟﺎ ﻳﻌﺠ ﺰ ﻋﻦ ﺗﺴﻠﻴﻤِﻪ ،ﻛﺂﺑ ٍﻖ ﻭﻃ ٍ ﺗﺼ
ﺖ ﺍﻟﻮﺻﻴ ﹸﺔ.
ﺣﻴﻮﺍﻧﻪ ﻭﺷﺠﺮﺗﻪ ﺃﺑﺪﺍﹰ ،ﺃﻭ ﻣﺪ ﹰﺓ ﻣﻌﻴﻨﺔﹰ ،ﻓﺈﻥ ﱂ ﳛﺼﻞ ﻣﻨﻪ ﺷﻲﺀ ﺑ ﹶﻄ ﹶﻠ
) (
ﺠٍﺲ ،ﻭﻟﻪ ﺛﻠﺜﹸﻬﻤﺎ ﻭﻟﻮ ﹶﻛﺜﹸـ ﺮ ﺖ ﻣﺘﻨ ﺐ ﺻﻴ ٍﺪ ﻭﳓﻮِﻩ * ،ﻭﺑﺰﻳ ٍ ﺢ ﺑﻜﻠ ِ ﻭﺗﺼ
ﺠ ِﺰ ﺍﻟﻮﺭﺛ ﹸﺔ.
ﺍﳌﺎﻝﹸ ،ﻭﺇﻥ ﱂ ﺗِ
ﰲ.
ﻭﺗﺼﺢ ﲟﺠﻬﻮ ٍﻝ ﻛﻌﺒ ٍﺪ ﻭﺷﺎﺓٍ ،ﻭﻳ ﻌﻄﹶﻰ ﻣﺎ ﻳﻘ ﻊ ﻋﻠﻴﻪ ﺍﻻﺳ ﻢ ﺍﻟ ﻌ ﺮ ﱡ
ﺙ ﻣﺎ ﹰﻻ ﻭﻟﻮ ِﺩﻳﺔﹰ ،ﺩ ﺧ ﹶﻞ ﰲ ﺍﻟﻮﺻﻴﺔِ ،ﻭﻣﻦ ﹶﺃ ﻭﺻﻰ ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﺜﻠﺜِﻪ ﻓﺎﺳﺘﺤﺪ ﹶ
ﺝ
ﻒ ﺍﳌﺎ ﹸﻝ ﹶﻏ ﻴﺮﻩ ﻓﻬﻮ ﻟﻠﻤﻮﺻﻰ ﻟـﻪ ،ﺇﻥ ﺧ ﺮ ﻒ ﺑ ﹶﻄ ﹶﻠﺖ ،ﻭﺇﻥ ﺗ ِﻠ ﻟـﻪ ﲟﻌﻴ ٍﻦ ﹶﻓﺘ ِﻠ
ﺚ ﺍﳌﺎ ِﻝ ﺍﳊﺎﺻ ِﻞ ﻟﻠﻮﺭﺛ ِﺔ. ﻣﻦ ﺛﻠ ِ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺻﻴ ٍﺪ ﻭﳓﻮﻩ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺗﺼﺢ ﲟﺎ ﻓﻴﻪ ﻧﻔ ﻊ ﻣﺒـﺎ
ﺡ ﺢ ﺑﻜﻠ ِ
* ﻗﻮﻟـﻪ) :ﻭﺗﺼ
ﺠﺲِ ،ﻓﺈﻥ ﱂ ﻳﻜ ﻦ ﻟﻠﻤﻮﺻِﻲ ﻣﺎ ﹲﻝ ﻓﻠﻠﻤﻮﺻـﻰ ﻟــﻪﺖ ﺍﻟﻨ ِ
ﺐ ﻭﺍﻟﺰﻳ ِ
ﻣﻦ ﻏ ِﲑ ﺍﳌﺎ ِﻝ ﻛﺎﻟﻜﻠ ِ
ﺚ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻟـﻪ ﻣﺎ ﹲﻝ ﻓﺠﻤﻴ ﻊ ﺫﻟﻚ ﻟﻠﻤﻮﺻﻰ ﻟـﻪ ﻭﺇﻥ ﹶﻗﻞﱠ ﺍﳌـﺎ ﹸﻝ ﰲ ﺃﺣـﺪ ﺛﻠ ﹸ
ﺐ ﱂ ﺗﺼ ﺢ ﺍﻟﻮﺻﻴ ﹸﺔ ﺑﻪ.
ﺍﻟﻮﺟﻬﲔ ،ﻭﺍﻷ ﺧﺮ ﻟﻪ ﺛﻠﺜﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻛﻠ
٢٢٣ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ
ﺼﺒﺎﺀ ﻭﺍ َﻷﺟﺰﺍﺀ
ﺑـﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺑﺎ َﻷﻧ ِ
ﺙ ﻣﻌﻴ ٍﻦ ﻓﻠﻪ ﻣﺜـ ﹸﻞ ﻧﺼﻴﺒــِﻪ ﻣﻀـﻤﻮﻣﹰﺎ ﺇﱃ ﺐ ﻭﺍﺭ ٍ ﺇﺫﺍ ﺃﻭﺻﻰ ﲟﺜ ِﻞ ﻧﺼﻴ ِ
ﺐ ﺍﺑﻨ ِﻪ ﻭﻟﻪ ﺍﺑﻨﺎ ِﻥ ﻓﻠﻪ ﺍﻟﺜﻠﺚﹸ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺛﻼﺛ ﹰﺔ ﻓﻠﻪ
ﺍﳌﺴﺄﻟﺔِ ،ﻓﺈﺫﺍ ﺃﻭﺻﻰ ﲟﺜ ِﻞ ﻧﺼﻴ ِ
ﺍﻟﺮﺑﻊ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻬﻢ ﺑﻨﺖ ﻓﻠﻪ ﺍﻟﺘﺴﻌﺎ ِﻥ.
ﺐ ﺃﺣ ِﺪ ﻭﺭﺛﺘِﻪ ﻭﱂ ﻳﺒﻴﻦ ﻛﺎﻥ ﻟـﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﻷﻗﻠﱢﻬﻢ ﻭﺇﻥ ﻭﺻﻰ ﻟـﻪ ﲟﺜ ِﻞ ﻧﺼﻴ ِ
ﺴ ﻬ ٍﻢ ﻣﻦ ﻣﺎﻟِﻪ ،ﻓﻠـﻪ
ﺖ ﺭﺑﻊ ،ﻭﻣﻊ ﺯﻭﺟ ٍﺔ ﻭﺍﺑ ٍﻦ ﺗﺴﻊ ،ﻭِﺑ ﻧﺼﻴﺒﺎﹰ ،ﻓﻤﻊ ﺍﺑ ٍﻦ ﻭﺑﻨ ٍ
ﺙ ﻣﺎ ﺷﺎﺀ.
ﻆ ﺃﻋﻄﺎﻩ ﺍﻟﻮﺍﺭ ﹸ ﺳﺪﺱ ،ﻭﺑﺸﻲ ٍﺀ ﺃﻭ ﺟﺰ ٍﺀ ﺃﻭ ﺣ ٍ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢٤
ﺑـﺎﺏ ﺍﻟـ ﻤ ﻮﺻﻰ ﺇﻟﻴـﻪ
ﻒ ﻋ ﺪ ٍﻝ ﺭﺷﻴ ٍﺪ ﻭﻟﻮ ﻋﺒﺪﺍﹰ ،ﻭﻳ ﹾﻘﺒﻞﹸ ﺗﺼﺢ ﻭﺻﻴ ﹸﺔ ﺍﳌﺴﻠ ِﻢ ﺇﱃ ﻛﻞ ﻣﺴﻠ ٍﻢ ﻣﻜﱠﻠ ٍ
) (
ﺑﺈﺫ ِﻥ ﺳﻴﺪِﻩ ،ﻭﺇﺫﺍ ﺃﹶﻭﺻﻰ ﺇﱃ ﺯﻳ ٍﺪ * ﻭﺑﻌﺪﻩ ﺇﱃ ﻋﻤﺮ ٍﻭ ﻭﱂ ﻳ ﻌ ِﺰ ﹾﻝ ﺯﻳﺪﹰﺍ ﺍﺷﺘﺮﻛﺎ،
ﻑ
ﻑ ﱂ ﻳﺠﻌﻠﹾﻪ ﻟـﻪ ،ﻭﻻ ﺗﺼﺢ ﻭﺻﻴﺔﹲ ﺇﻻ ﰲ ﺗﺼـﺮ ٍ ﻭﻻ ﻳﻨﻔﺮ ﺩ ﺃﺣﺪﳘﺎ ﺑﺘﺼﺮ ٍ
ﻣﻌﻠﻮ ٍﻡ ﻳﻤ ِﻠﻜﹸﻪ ﺍﳌﹸﻮﺻِﻲ ﻛﻘﻀﺎ ِﺀ ﺩﻳﻨِﻪ ﻭﺗ ﹾﻔ ِﺮ ﹶﻗ ِﺔ ﺛﻠﺜِﻪ ﻭﺍﻟﻨﻈ ِﺮ ﻟﺼﻐﺎﺭِﻩ ،ﻭﻻ ﺗﺼﺢ ﲟﺎ
ﻻ ﻳﻤﻠِﻜﻪ ﺍﳌﹸﻮﺻِﻲ ﻛﻮﺻﻴ ِﺔ ﺍﳌﺮﺃ ِﺓ ﺑﺎﻟﻨﻈ ِﺮ ﰲ ﺣ ﻖ ﺃﻭﻻﺩِﻫﺎ ﺍﻷﺻﺎﻏ ِﺮ ﻭﳓ ِﻮ ﺫﻟﻚ.
ﺖ ﺩﻳﻦ
ﺼ ﺮ ﻭﺻﻴﹰﺎ ﰲ ﻏﲑﻩ ،ﻭﺇﻥ ﻇﹶﻬ ﺮ ﻋﻠﻰ ﺍﳌﻴ ِ ﺻ ﻲ ﰲ ﺷﻲ ٍﺀ ﱂ ﻳ ِ ﻭﻣﻦ ﻭ
ﺖ ﱂ ﻳﺤِﻞ ﺚ ﺷﺌ ﺿ ﻊ ﹸﺛ ﹸﻠﺜِﻲ ﺣﻴ ﹸ
ﺻ ﻲ ﱂ ﻳﻀﻤﻦ ،ﻭﺇﻥ ﻗﺎﻝ : ﻕ ﺑﻌﺪ ﺗﻔﹾﺮﹶﻗ ِﺔ ﺍﻟﻮ ِ
ﻳﺴﺘﻐﺮ
) (
ﺾ ﻣﻦ ﺻ ﻲ ﺟﺎﺯ ﻟﺒﻌ ِﺕ ﲟﻜﺎ ٍﻥ ﻻ ﺣﺎﻛ ﻢ ﻓﻴﻪ ﻭﻻ ﻭ ِ ﻟـﻪ ﻭﻻ ﻟﻮﻟﺪﻩ * ،ﻭﻣﻦ ﻣﺎ
ﺢ ﺣﻴﻨﺌ ٍﺬ ﻓﻴﻬﺎ ﻣﻦ ﺑ ﻴ ٍﻊ ﻭﻏﲑِﻩ. ﺣﻀ ﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺗﻮﻟﱢﻲ ﺗﺮﻛﺘِﻪ ﻭﻋﻤ ﹸﻞ ﺍﻷﺻﻠ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺇﱃ ﺯﻳ ٍﺪ( ﺇﱃ ﺁﺧﺮﻩ .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻣـﻦ ﻭﺻـﻰ ﺇﱃ
ﺺ ﻋﻠﻰ ﺫﻟـﻚ ،ﻭﻻ ﻳﻨﻔـﺮ ﺩ ﺃﺣـﺪﳘﺎ ﻭﺍﺣ ٍﺪ ﰒ ﺇﱃ ﺁ ﺧ ﺮ ﻭﱂ ﻳ ﻌ ِﺰ ِﻝ ﺍﻷﻭ ﹶﻝ ﺍﺷﺘﺮﻛﺎ ،ﻧ
ﺾ ﺍﳌﺎ ِﻝ ﺩﻭﻧﻪ .ﻭﻗﺎﻝ :ﻻ ﺃﺩﻓﻌﻪ ﺺ ﻋﻠﻴﻪ ،ﻗﻴﻞ ﻟـﻪ ﻓﺈﻥ ﺃﺧ ﹶﺬ ﺑﻌ ﻑ ﱂ ﳚﻌﻠﹾﻪ ﻟـﻪ ،ﻧ ﺑﺘﺼ ﺮ ٍ
ﺏ ﻋﻨﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻪ .ﻗﻴﻞ: ﺇﻟﻴﻚ ،ﻓﻘﺎﻝ :ﺇﳕﺎ ﻋﻠﻴﻪ ﺍﳉﻬﺪ ،ﻓﻠﻴﺠﺘﻬ ﺪ ﻓﻴﻤﺎ ﹶﻇ ﻬ ﺮ ﻟـﻪ ﻭﻣﺎ ﻏﺎ
ﹶﻓﻴ ﺮﹶﻓﻊ ﺃﻣﺮﳘﺎ ﺇﱃ ﺍﳊﺎﻛ ِﻢ ﻭﻳﱪﹸﺃ ﻣﻨﻬﺎ؟ .ﻗﺎﻝ :ﻧﻌﻢ ﺍ.ﻫـ.
ﺖ ﱂ ﳛ ﱠﻞ ﻟـﻪ ﻭﻻ ﻟﻮﻟﺪِﻩ( .ﻗـﺎﻝ ﰲ ﺚ ﺷﺌ ﺿ ﻊ ﹸﺛ ﹸﻠﺜِﻲ ﺣﻴ ﹸ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ :
ﻆ ﻟﻪ. ﺍﳌﻘﻨﻊ :ﻭﳛﺘﻤ ﹸﻞ ﺟﻮﺍ ﺯ ﺫﻟﻚ ﻟﺘﻨﺎﻭ ِﻝ ﺍﻟﻠﻔ ِ
ﻓﺎﺋﺪﺓ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﺍ ﺩﻋﻰ ﺩﻳﻨﹰﺎ ﻋﻠﻰ ﺍﳌﻴﺖِ ،ﻭﻫﻮ ﻣ ﻦ ﻳﻌﺎ ِﻣﻞﹸ ﺍﻟﻨـﺎﺱ،
ﺖ ﻋﻨـﺪ ﺤﺮﻡ ﺍﻹﻋﻄﺎ ُﺀ ﺣﱴ ﻳﺜﺒ ﺻ ﺪِﻗ ِﻪ ﻭ ﺩﹶﻓ ﻊ ﺇﻟﻴﻪ ،ﻭﺇﻻ ﹶﻓﻴ
ﺻ ﻲ ﺇﱃ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ِ ﻧ ﹶﻈ ﺮ ﺍﻟﻮ ِ
ﻒ ﻭﻭﺍﱄ ﻒ ﻟﻠﺴﻨ ِﺔ ﻭﺍﻹﲨﺎﻉِ ،ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻧﺎﻇ ﺮ ﺍﻟﻮﻗـ ِ ﺍﻟﻘﺎﺿﻲ ﻏﲑ ﺍﳌﹸﺨﺎﻟ ِ
ﺐ ﺩﹶﻓ ﻊ ﺇﻟﻴﻪ ،ﻭﺫﻟـﻚ ﻕ ﺍﻟﻄﺎﻟ ِ
ﲔ ﻟـﻪ ﺻﺪ ﺖ ﺍﳌﺎﻝ ،ﻭﻛﻞﱡ ﻭﺍ ٍﻝ ﻋﻠﻰ ﺣ ﻖ ﻏﲑِﻩ؛ ﺇﺫﺍ ﺗﺒ ﺑﻴ ِ
ﺐ ﻋﻠﻴﻪ ﺇﻥ ﹶﺃ ِﻣ ﻦ ﺍﻟﺘِﺒ ﻌﺔﹶ ،ﻭﺇﻥ ﺧﺎﻑ ﺍﻟﺘِﺒ ﻌ ﹶﺔ ﻓﻼ ﺍ .ﻫـ.
ﻭﺍﺟ
٢٢٥ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ
٢٢٥ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﻛﺘـﺎﺏ ﺍﻟﻔـﺮﺍﺋﺾ
) (
ﻭﻫﻲ ﺍﻟ ِﻌ ﹾﻠﻢ ﺑﻘﺴﻤ ِﺔ ﺍﳌﹶﻮﺍﺭﻳﺚ * .
ـــــــــــــــــــــــــــــــــــ
ﺏ ﻭﺍﻟﺴﻨ ﹸﺔ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻳﻮﺻِﻴ ﹸﻜ ﻢ ﺍﻟ ﱠﻠ ﻪ ﻓِﻲ
ﺾ ﺍﻟﻜﺘﺎ
ﺍﻷﺻ ﹸﻞ ﰲ ﺍﻟﻔﺮﺍﺋ ِ *
ﺙ ﺍﻷﻭﻻ ِﺩ ﰲ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ :ﻳﻮﺻِﻴ ﹸﻜ ﻢ ﺍﻟ ﱠﻠ ﻪ ﻓِﻲ
ﹶﺃﻭﻻ ِﺩ ﹸﻛ ﻢ] ﺍﻟﻨﺴﺎﺀ :ﺁﻳﺔ ،[١١ﻓﻤﲑﺍ ﹸ
ﻕ ﺍﹾﺛﻨﺘ ﻴ ِﻦ ﹶﻓ ﹶﻠﻬ ﻦ ﹸﺛ ﹸﻠﺜﹶﺎ ﻣﺎ ﺗ ﺮ ﻙ ﻭِﺇ ﹾﻥ
ﻆ ﺍﻷﻧﹶﺜﻴ ﻴ ِﻦ ﹶﻓِﺈ ﹾﻥ ﹸﻛ ﻦ ِﻧﺴﺎ ًﺀ ﹶﻓ ﻮ
ﹶﺃﻭﻻ ِﺩ ﹸﻛ ﻢ ﻟِﻠ ﱠﺬ ﹶﻛ ِﺮ ِﻣ ﹾﺜﻞﹸ ﺣ ﱢ
ﻒ ،ﻭﻣﲑﺍ ﹸ
ﺙ ﺍﻟﻮﺍﻟ ﺪﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻷﺑ ﻮﻳ ِﻪ ِﻟ ﹸﻜ ﱢﻞ ﻭﺍ ِﺣ ٍﺪ ﺼ
ﺖ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓ ﹶﻠﻬﺎ ﺍﻟﻨ
ﻛﹶﺎﻧ
ﺱ ِﻣﻤﺎ ﺗ ﺮ ﻙ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﻭﹶﻟﺪ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟﻪ ﻭﹶﻟﺪ ﻭ ﻭ ِﺭﹶﺛﻪ ﹶﺃﺑﻮﺍ ﻩ ﻓﹶﻸ ﻣ ِﻪ
ﺴ ﺪ
ِﻣ ﻨ ﻬﻤﺎ ﺍﻟ
ﺝﰲ
ﺱ] ﺍﻟﻨﺴﺎﺀ :ﺁﻳﺔ ،[١١ﻭﻣﲑﺍﺙ ﺍﻷﺯﻭﺍ ِ
ﺴ ﺪ
ﺚ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪِ ﺇ ﺧ ﻮﺓﹲ ﻓﹶﻸ ﻣ ِﻪ ﺍﻟ
ﺍﻟﱡﺜ ﹸﻠ ﹸ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻜﹸ ﻢ ِﻧ
ﺼﻒ ﻣﺎ ﺗ ﺮ ﻙ ﹶﺃ ﺯﻭﺍ ﺟ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻦ ﻭﹶﻟﺪ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻬ ﻦ ﻭﹶﻟﺪ
ﲔ ِﺑﻬﺎ ﹶﺃ ﻭ ﺩﻳ ٍﻦ ﻭﹶﻟﻬ ﻦ ﺍﻟ ﺮﺑ ﻊ ِﻣﻤﺎ ﺗ ﺮ ﹾﻛﺘ ﻢ ِﺇ ﹾﻥ
ﺻﺻﻴ ٍﺔ ﻳﻮ ِ
ﹶﻓ ﹶﻠﻜﹸﻢ ﺍﻟ ﺮﺑ ﻊ ِﻣﻤﺎ ﺗ ﺮ ﹾﻛ ﻦ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻭ ِ
ﺻﻴ ٍﺔ ﺗﻮﺻﻮ ﹶﻥ
ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﹸﻜ ﻢ ﻭﹶﻟﺪ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻭﹶﻟﺪ ﹶﻓ ﹶﻠﻬ ﻦ ﺍﻟﱡﺜ ﻤ ﻦ ِﻣﻤﺎ ﺗ ﺮ ﹾﻛﺘ ﻢ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻭ ِ
ِﺑﻬﺎ ﹶﺃ ﻭ ﺩﻳ ٍﻦ] اﻟﻨﺴﺎء ،[١٢:ﻭﻣﲑﺍﺙ ﺍﻹﺧﻮﺓ ﻣﻦ ﺍﻷﻡ ﰲ ﻗﻮﻟـﻪ ﺗﻌﺎﱃ :ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ
ﺱ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎﻧﻮﺍ
ﺴ ﺪ
ﺭ ﺟﻞﹲ ﻳﻮ ﺭﺙﹸ ﻛﹶﻼﹶﻟ ﹰﺔ ﹶﺃ ِﻭ ﺍ ﻣ ﺮﹶﺃﺓﹲ ﻭﹶﻟﻪ ﹶﺃﺥ ﹶﺃ ﻭ ﹸﺃ ﺧﺖ ﹶﻓ ِﻠﻜﹸ ﱢﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣ ﻨ ﻬﻤﺎ ﺍﻟ
ﺻﻴ ٍﺔ ﻳﻮﺻﻰ ِﺑﻬﺎ ﹶﺃ ﻭ ﺩﻳ ٍﻦ ﹶﻏ ﻴ ﺮ ﻣﻀﺎ ﺭ
ﺚ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻭ ِ
ﻚ ﹶﻓ ﻬ ﻢ ﺷ ﺮﻛﹶﺎ ُﺀ ﻓِﻲ ﺍﻟﱡﺜﻠﹸ ِ
ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣ ﻦ ﹶﺫِﻟ
ﻚ ﻗﹸ ِﻞ ﺍﻟ ﱠﻠ ﻪ ﺏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳ
ﺴﺘ ﹾﻔﺘﻮﻧ ﺙ ﺍﻹﺧﻮ ِﺓ ﻣﻦ ﺍﻷ ِ
]ﺍﻟﻨﺴﺎﺀ :ﺁﻳﺔ ،[١٢ﻭﻣﲑﺍ ﹸ
ﺼﻒ ﻣﺎ ﺗ ﺮ ﻙ ﻭﻫ ﻮ
ﺲ ﹶﻟﻪ ﻭﹶﻟﺪ ﻭﹶﻟﻪ ﹸﺃ ﺧﺖ ﹶﻓ ﹶﻠﻬﺎ ِﻧ
ﻚ ﹶﻟ ﻴ
ﻳ ﹾﻔﺘِﻴ ﹸﻜ ﻢ ﻓِﻲ ﺍﹾﻟﻜﹶﻼﹶﻟ ِﺔ ِﺇ ِﻥ ﺍ ﻣ ﺮﺅ ﻫ ﹶﻠ
ﻳ ِﺮﹸﺛﻬﺎ ِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟﻬﺎ ﻭﹶﻟﺪ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎﻧﺘﺎ ﺍﹾﺛﻨﺘ ﻴ ِﻦ ﹶﻓ ﹶﻠ ﻬﻤﺎ ﺍﻟﱡﺜ ﹸﻠﺜﹶﺎ ِﻥ ِﻣﻤﺎ ﺗ ﺮ ﻙ ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ِﺇ ﺧ ﻮ ﹰﺓ
ﻀﻠﱡﻮﺍ ﻭﺍﻟ ﱠﻠ ﻪ ِﺑ ﹸﻜ ﱢﻞ ﺷ ﻲ ٍﺀ
ﻆ ﺍﻷﻧﹶﺜﻴ ﻴ ِﻦ ﻳﺒﻴﻦ ﺍﻟ ﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ِ
ِﺭﺟﺎﻻ ﻭِﻧﺴﺎ ًﺀ ﹶﻓﻠِﻠ ﱠﺬ ﹶﻛ ِﺮ ِﻣ ﹾﺜﻞﹸ ﺣ ﱢ
= ﻋﻠِﻴﻢ] ﺍﻟﻨﺴﺎﺀ.[١٧٦ :
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢٦
ﺃﺳﺒﺎﺏ ﺍﻹﺭﺙ :ﺭ ِﺣﻢ ،ﻭﻧﻜﺎﺡ ،ﻭﻭﻻﺀ.
ﻭﺍﻟﻮﺭﺛﺔ ُ:ﺫﻭ ﻓﺮﺽٍ ،ﻭﻋﺼﺒﺔٍ ،ﻭ ﺭ ِﺣ ٍﻢ.
ﳉﺪ ،ﻭﺍﳉﹶـ ﺪﺓﹸ ،ﻭﺍﻟﺒﻨـﺎﺕ، ﺸﺮﺓ :ﺍﻟﺰﻭﺟﺎﻥ ِ ،ﻭﺍﻷﺑﻮﺍﻥِ ،ﻭﺍ ﹶ ﺽ ﻋ
ﹶﻓﺬﹸﻭ ﺍﻟ ﹶﻔ ﺮ ِ
ﺕ ﻣﻦ ﻛ ﱢﻞ ﺟﻬﺔٍ ،ﻭﺍﻹﺧﻮ ﹸﺓ ﻣﻦ ﺍﻷ ﻡ. ﺕ ﺍﻻﺑﻦِ ،ﻭﺍﻷﺧﻮﺍ ﻭﺑﻨﺎ
ﺼﻒ ،ﻭﻣﻊ ﻭﺟﻮ ِﺩ ﻭﻟ ٍﺪ ﺃﻭ ﻭﻟ ِﺪ ﺍﺑ ٍﻦ ﻭﺇﻥ ﻧ ﺰ ﹶﻝ ﺍﻟﺮﺑ ﻊ. ﺝ ﺍﻟﻨ
ﻓﻠﻠ ﺰﻭ ِ
ﺼﻒ ﺣﺎﹶﻟ ﻴ ِﻪ ﻓﻴﻬﻤﺎ. ﻭﻟﻠﺰﻭﺟ ِﺔ ﻓﺄﻛﺜﺮ ِﻧ
ﺽ ﻣﻊ ﺫﻛﻮ ِﺭ ﺍﻟﻮﻟ ِﺪ ﺃﻭ ﻭﻟـ ِﺪ ﺍﻻﺑـﻦِ، ﺱ ﺑﺎﻟﻔﺮ ِ ﳉ ﺪ ﺍﻟﺴﺪ ﺏ ﻭﺍ ﹶﻭﻟﻜ ﱟﻞ ﻣﻦ ﺍﻷ ِ
ﺽ ﻭﺍﻟﺘﻌﺼﻴﺐ ﻣﻊ ﺇﻧﺎِﺛﻬﻤﺎ. ﺐ ﻣﻊ ﻋﺪ ِﻡ ﺍﻟﻮﻟ ِﺪ ﻭﻭﻟ ِﺪ ﺍﻻﺑﻦِ ،ﻭﺑﺎﻟ ﹶﻔ ﺮ ِ ﻭﻳﺮِﺛﺎ ِﻥ ﺑﺎﻟﺘﻌﺼﻴ ِ
ﻓﺼـﻞ
) (
ﺥ ﻣﻨـﻬﻢ * ،ﻓـﺈﻥ ﺏ ﻛﺄ ٍ ﻼ -ﻣﻊ ﻭﻟ ِﺪ ﺃﺑﻮﻳ ِﻦ ﺃﻭ ﺃ ٍ ﺏ -ﻭﺇ ﹾﻥ ﻋ ﹶ ﳉ ﺪ ﻷ ٍ ﻭﺍ ﹶ
ﻆ ﻣـﻦ
ﺽ ﺑﻌﺪﻩ ﺍ َﻷﺣـ ﱡ
ﺚ ﺍﳌﺎﻝ ﹸﺃ ﻋ ِﻄﻴﻪ ،ﻭﻣﻊ ﺫِﻱ ﻓﺮ ٍ
ﻧﻘﹶﺼ ﺘ ﻪ ﺍﳌﹸﻘﺎ ﺳ ﻤﺔﹸ ﻋﻦ ﺛﻠ ِ
ـــــــــــــــــــــــــــــــــــ
)(١
ﺾ ﺑﺄ ﻫﻠِﻬﺎ ﻓﻤﺎ ﺑ ِﻘ ﻲ ﻓﻬﻮ َﻷ ﻭﻟﹶﻰ ﺭﺟٍ ﻞ ﹶﺫﻛﹶـ ٍﺮ(
ﺤﻘﹸﻮﺍ ﺍﻟﻔﺮﺍِﺋ
=ﻭﻗﺎﻝ ﺍﻟﻨﱯ ) :ﺃﹾﻟ ِ
ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﺥ ﻣﻨﻬﻢ(" ﺇﱃ ﺁﺧـﺮﻩ،
ﺏ ﻛﺄ ٍ
ﺏ ﻭﺇﻥ ﻋﻼ ﻣﻊ ﻭﻟ ِﺪ ﺃﺑﻮﻳ ِﻦ ﺃﻭ ﺃ ٍ
ﳉ ﺪ ﻷ ٍ
* ﻗﻮﹸﻟﻪ) :ﻭﺍ ﹶ
ﺱ ﺭﺿـﻲ ﺍﷲ
ﺼﺪﻳ ﻖ ﻭﺍﺑ ﻦ ﺍﻟﺰﺑ ِﲑ ﻭﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﻭﻋﻨﻪ ﺃﻧﻪ ﻳﺴﻘﻂﹸ ﺍﻹﺧﻮﺓ ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟ
ﻋﻨﻬﻢ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔﹶ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺸﻴ ﺦ ﺗﻘ ﻲ ﺍﻟﺪﻳ ِﻦ ﻗﺎﻝ ﰲ ﺍﻹﻧﺼـﺎﻑ:
ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﻟﻮﻟﺪ ﻣﻦ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ،ﻭﺑﺎﺏ ﻣﲑﺍﺙ ﺍﺑﻦ ﺍﻻﺑﻦ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﺑﻦ ،ﻭﺑﺎﺏ
ﻣﲑﺍﺙ ﺍﳉﺪ ﻣﻊ ﺍﻷﺏ ﻭﺍﻹﺧﻮﺓ ،ﻭﺑﺎﺏ ﺍﺑﲏ ﻋﻢ ﺃﺣﺪﳘﺎ ﺃﺥ ﻟﻸﻡ ﻭﺍﻵﺧﺮ ﺯﻭﺝ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ.
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .١٩٠-١٨٩-١٨٨-١٨٧/٨ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺃﳊﻘﻮﺍ ﺍﻟﻔﺮﺍﺋﺾ ﺑﺄﻫﻠﻬﺎ ﻓﻤﺎ ﺑﻘﻲ
ﻓﻸﻭﱄ ﺭﺟﻞ ﺫﻛﺮ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ،ﺻﺤﻴﺢ ﻣﺴﻠﻢ .١٢٣٤-١٢٣٣/٣
٢٢٧ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺱ ﺃﹸﻋﻄﻴـ ﻪ ﺱ ﺍﻟ ﹸﻜﻞﱢ ،ﻓﺈﻥ ﱂ ﻳ ﺒ ﻖ ﺳﻮﻯ ﺍﻟﺴﺪ ِ ﺚ ﻣﺎ ﺑ ِﻘﻲ ،ﺃﻭ ﺳﺪ ﺍﹸﳌﻘﹶﺎ ﺳ ﻤ ِﺔ ﺃﻭ ﺛﹸﻠ ﹸ
ﺖ ﻣﻌﻪ ﺇﻻ ـﺎ، ﻂ ﺍﻹﺧﻮ ﹸﺓ ﺇﻻ ﰲ ﺍ َﻷ ﹾﻛ ﺪ ِﺭﻳﺔِ ،ﻭﻻ ﻳﻌﻮ ﹸﻝ ﻭﻻ ﻳ ﹾﻔ ﺮﺽ ﻷﺧ ٍ ﻭ ﺳ ﹶﻘ ﹶ
ﺏ ﺇﺫﺍ ﺍﻧﻔﺮﺩﻭﺍ ﻣﻌﻪ ﻛﻮﻟ ِﺪ ﺍﻷﺑﻮﻳﻦِ ،ﻓﺈﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻓﻘﺎ ﺳﻤﻮﻩ ﺃﹶﺧ ﹶﺬ ﻋﺼﺒ ﹸﺔ ﻭﻭﻟ ﺪ ﺍﻷ ِ
ﺏ.
ﺏ ﻭﺃﹸﻧﺜﺎﻫﻢ ﺗﻤﺎ ﻡ ﻓﺮﺿِﻬﺎ ،ﻭﻣﺎ ﺑ ِﻘ ﻲ ﻟﻮﻟ ِﺪ ﺍﻷ ِ
ﻭﻟ ِﺪ ﺍﻷﺑﻮﻳ ِﻦ ﻣﺎ ِﺑﻴ ِﺪ ﻭﻟ ِﺪ ﺍﻷ ِ
ﻓﺼـﻞ
ﺕ. ﲔ ﻣﻦ ﺇﺧﻮ ٍﺓ ﻭﺃﺧـﻮﺍ ٍ ﺱ ﻣﻊ ﻭﺟﻮ ِﺩ ﻭﻟ ٍﺪ ﺃﻭ ﻭﻟ ِﺪ ﺍﺑ ٍﻦ ﺃﻭ ﺍﺛﻨ ِ ﻭﻟﻸُ ِﻡ ﺍﻟﺴﺪ
ﺝ ﻭﺃﺑﻮﻳﻦِ ،ﻭﺍﻟﺮﺑ ﻊ ﻣﻊ ﺯﻭﺟ ٍﺔ ﻭﺃﺑـﻮﻳﻦِ، ﺱ ﻣﻊ ﺯﻭ ٍ ﺚ ﻣﻊ ﻋﺪﻣِﻬﻢ ،ﻭﺍﻟﺴﺪ ﻭﺍﻟﺜﻠ ﹸ
ﺏ ِﻣﺜﹾﻼﻫﻤﺎ.ﻭﻟﻸ ِ
ﻓﺼــــﻞ
ﺙ ﺃ ﻡ ﺍﻷﻡ ،ﻭﺃ ﻡ ﺍﻷﺏِ ،ﻭﺃ ﻡ ﺃﺏ ﺍﻷﺏِ ،ﻭﺇﻥ ﻋ ﹶﻠ ﻮ ﹶﻥ ﺃﹸﻣﻮﻣ ﹰﺔ ﺍﻟﺴﺪﺱ ،ﻓﺈ ﹾﻥ
ﺗﺮ ﹸ
ﳉ ﺪ ﻣﻌﻬﻤﺎ ﹶﻛ ﻤ ﻊ
ﺏ ﻭﺍ ﹶ ﺖ ﻓﻠﻬﺎ ﻭﺣﺪﻫﺎ .ﻭﺗﺮ ﹸ
ﺙ ﺃ ﻡ ﺍﻷ ِ ﺗﺤﺎ ﹶﺫﻳ ﻦ ﻓﺒﻴﻨﻬﻦ ،ﻭﻣﻦ ﹶﻗﺮﺑ
ﺠ ﺪﺗﻪ ﺃ ﻡ
ﺖ ﺧﺎﻟﺘﻪِ ،ﹶﻓ
ﺝ ﺑﻨ ﺙ ﺍﳉﺪﺓ ِﺑﻘﹶﺮﺍﺑﺘ ﻴ ِﻦ ﺛﹸﻠﹸﹶﺜ ﻲ ﺍﻟﺴﺪﺱِ ،ﻓﻠﻮ ﺗﺰﻭ ﺍﻟﻌﻢ ،ﻭﺗﺮ ﹸ
ﹸﺃ ﻡ ﹸﺃ ﻡ ﻭﻟﺪﻫِﻤﺎ ،ﻭﺃ ﻡ ﹸﺃ ﻡ ﺃﺑﻴﻪ ،ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻨﺖ ﻋﻤﺘِﻪ ،ﻓﺠﺪﺗﻪ ﺃ ﻡ ﺃ ﻡ ﹸﺃﻣـﻪ ﻭﺃ ﻡ ﺃﰊ
ﺃﺑﻴﻪ.
ﻓﺼـــﻞ
ﺖ ﻷﺑﻮﻳ ٍﻦ ﺃﻭ ﺖ ﺍﺑ ٍﻦ ﻭﺣﺪﻫﺎ ،ﰒ ﻷُﺧ ٍ ﺖ ﻭﺣﺪﻫﺎ ،ﰒ ﻟﺒﻨ ِ ﺽ ﺑﻨ ٍﻒ ﻓﺮ ﻭﺍﻟﻨﺼ
ﺏ ﻭﺣﺪﻫﺎ. ﻷ ٍ
ﺼ ﺒ ﻦ ِﺑ ﹶﺬ ﹶﻛ ٍﺮ.
ﻭﺍﻟﺜﱡﻠﺜﺎ ِﻥ ﻟِﺜﻨﺘ ﻴ ِﻦ ﻣﻦ ﺍﳉﻤﻴ ِﻊ ﻓﺄ ﹶﻛﺜﹶﺮ ،ﺇﺫﺍ ﱂ ﻳ ﻌ
ﺏ ﻣـﻊ ﺃﺧـﺖ ﺖ ﻓﺄﻛﺜﺮ ﻷ ٍ ﺖ ﺍﺑ ٍﻦ ﻓﺄﻛﺜ ﺮ ﻣﻊ ﺑﻨﺖٍ ،ﻭﻷﺧ ٍ ﺱ ﻟﺒﻨ ِ ﻭﺍﻟﺴﺪ
ﺕ ﺍﻟﺜﻠﺜﲔِ ،ﺃﻭ ﳘـﺎ، ﺐ ﻓﻴﻬﻤﺎ ،ﻓﺈﻥ ﺍﺳﺘﻜﻤـ ﹶﻞ ﺍﻟﺒﻨﺎ ﺼ ٍ
ﻷﺑﻮﻳﻦِ ،ﻣﻊ ﻋـﺪﻡ ﻣ ﻌ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٢٨
ﺼﺒﻬ ﻦ ﹶﺫ ﹶﻛﺮ ﺑﺈﺯﺍﺋِﻬ ﻦ ﺃﻭ ﹶﺃﻧـﺰﻝ ﻣﻨـﻬﻦ ،ﻭﻛـﺬﺍ ﻂ ﻣﻦ ﺩﻭﻧﻬﻦ ،ﺇﺫﺍ ﱂ ﻳﻌ
ﺳﻘ ﹶ
ﺖ
ﺼ ﺒ ﻬ ﻦ ﺃﺧـﻮ ﻫﻦ ،ﻭﺍﻷﺧـ ﺕ ﻷﺑﻮﻳ ِﻦ ﺇﻥ ﱂ ﻳﻌ
ﺏ ﻣﻊ ﺃﺧﻮﺍ ٍ ﺕ ﻣﻦ ﺍﻷ ِ ﺍﻷﺧﻮﺍ
ﺖ ﹶﻓﹶﺄﺯﻳﺪ ﻭﻟﻠ ﱠﺬ ﹶﻛ ِﺮ ﺃﻭ ﺍ ُﻷﻧﺜﹶﻰ ﻣﻦ
ﺽ ﺍﻟﺒﻨ ِ
ﻀ ﹶﻞ ﻋﻦ ﻓﺮ ِ ﺐ ﻣﺎ ﹶﻓ ﺙ ﺑﺎﻟﺘﻌﺼﻴ ِ
ﻓﺄﻛﺜ ﺮ ﺗﺮ ﹸ
ﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳ ِﺔ.ﲔ ﹶﻓﹶﺄﺯﻳﺪ ﺍﻟﺜﻠ ﹸ
ﻭﻟ ِﺪ ﺍﻷ ﻡ ﺍﻟﺴﺪﺱ ،ﻭﻻﺛﻨ ِ
ﻓﺼـﻞ
ﰲ ﺍﳊﹶﺠـﺐ
ﺕ ﺑﺎﻷﻡِ ،ﻭﻭﻟ ﺪ ﺍﻻﺑـ ِﻦ ﳉﺪﺍ
ﻂ ﺍﻷﺟﺪﺍ ﺩ ﺑﺎﻷﺏِ ،ﻭﺍﻷﺑﻌ ﺪ ﺑﺎﻷﻗﺮﺏِ ،ﻭﺍ ﹶ ﺗﺴﻘ ﹸ
ﺥ ﻷﺑـﻮﻳﻦِ، ﺏ ﻢ ﻭﺑﺎﻷ ِ ﺑﺎﻻﺑﻦِ ،ﻭﻭﻟ ﺪ ﺍﻷﺑﻮﻳ ِﻦ ﺑﺎﺑ ٍﻦ ﻭﺍﺑ ِﻦ ﺍﺑ ٍﻦ ﻭﺃﺏٍ ،ﻭﻭﻟ ﺪ ﺍﻷ ِ
ﺥ ﻭ ﻋ ﻢ.
ﻂ ﺑﻪ ﻛ ﱡﻞ ﺍﺑ ِﻦ ﺃ ٍ
ﺏ ﻭﺃﺑﻴﻪ ،ﻭﻳﺴﻘ ﹸ
ﻭﻭﻟ ﺪ ﺍﻷ ِﻡ ﺑﺎﻟﻮﻟ ِﺪ ﻭﺑﻮﻟ ِﺪ ﺍﻻﺑ ِﻦ ﻭﺑﺎﻷ ِ
٢٢٩ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺼﺒﺎﺕ
ﺑﺎﺏ ﺍﻟ ﻌ
ﺽ ﻳﺄﺧ ﹸﺬ ﻣﺎ
ﻭﻫﻢ :ﻛ ﱡﻞ ﻣ ﻦ ﻟﻮ ﺍﻧﻔﺮ ﺩ َﻷ ﺧ ﹶﺬ ﺍﳌﺎ ﹶﻝ ﲜﻬ ٍﺔ ﻭﺍﺣﺪﺓٍ ،ﻭﻣﻊ ﺫﻱ ﻓﺮ ٍ
ﺑﻘِﻲ.
ﺥ
ﻼ ،ﻣﻊ ﻋـﺪ ِﻡ ﺃ ٍﳉ ﺪ ﻭﺇ ﹾﻥ ﻋ ﹶ
ﻓﺄﻗﺮﺑﻬﻢ ﺍﺑﻦ ،ﻓﺎﺑﻨﻪ ﻭﺇ ﹾﻥ ﻧ ﺰﻝﹶ ،ﰒ ﺍﻷﺏ ،ﰒ ﺍ ﹶ
ﻷﺑﻮﻳ ِﻦ ﺃﻭ ﻷﺏٍ ،ﰒ ﻫﻤﺎ ،ﰒ ﺑﻨﻮ ﻫﻤﺎ ﺃﺑﺪﺍﹰ ،ﰒ ﻋ ﻢ ﻷﺑـﻮﻳﻦِ ،ﰒ ﻋـﻢ ﻷﺏٍ ،ﰒ
ﺑﻨﻮﻫﻤﺎ ﻛﺬﻟﻚ ،ﰒ ﺃﻋﻤﺎ ﻡ ﺃﺑﻴﻪ ﻷﺑﻮﻳﻦِ ،ﰒ ﻷﺏٍ ،ﰒ ﺑﻨﻮ ﻫ ﻢ ﻛﺬﻟﻚ ،ﰒ ﺃﻋﻤـﺎ ﻡ
ﺏ ﺃﻗﺮﺏ ﻭﺇﻥ ﻧ ﺰﻟﹸﻮﺍ، ﺏ ﹶﺃ ﻋﻠﹶﻰ ﻣﻊ ﺑﲏ ﺃ ٍ ﺙ ﺑﻨﻮ ﺃ ٍ ﺟ ﺪﻩِ ،ﰒ ﺑﻨﻮﻫﻢ ﻛﺬﻟﻚ ،ﻻ ﻳﺮ ﹸ
ﺏ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦﺥﻷ ٍ
ﺥ ﻷﺑﻮﻳﻦِ ،ﻭﻫﻮ ﺃﻭ ﺍﺑ ﻦ ﺃ ٍ ﺏ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﻋ ﻢ ﻭﺍﺑﻨِﻪ ﻭﺍﺑﻦ ﺃ ٍﻓﺄﺥ ﻷ ٍ
ﺐ
ﺥ ﻷﺑﻮﻳﻦِ ،ﻭﻣﻊ ﺍﻻﺳﺘﻮﺍ ٍﺀ ﻳ ﹶﻘ ﺪﻡ ﻣ ﻦ ﻷﺑﻮﻳﻦِ ،ﻓﺈ ﹾﻥ ﻋ ِﺪ ﻡ ﻋﺼﺒ ﹶﺔ ﺍﻟﻨﺴ ِ ﺍﺑ ِﻦ ﺍﺑ ِﻦ ﺃ ٍ
ﺙ ﺍﳌﹸ ﻌِﺘﻖ ﰒ ﻋﺼﺒﺘﻪ.
ﻭ ِﺭ ﹶ
ﻓﺼـﻞ
ﺏ ﻣﻊ ﺃﺧﺘِﻪ ِﻣ ﹾﺜ ﹶﻠﻴﻬﺎ ،ﻭﻛـ ﱡﻞ ﻋﺼـﺒ ٍﺔ ﺥ ﻷﺑﻮﻳ ِﻦ ﻭﻷ ٍ ﺙ ﺍﻻﺑ ﻦ ﻭﺍﺑﻨﻪ ،ﻭﺍﻷ ﻳﺮ ﹸ
ﺙ ﺃﺧﺘﻪ ﻣﻌﻪ ﺷﻴﺌﺎﹰ ،ﻭﺍﺑﻨﺎ ﻋ ٍﻢ ﺃﺣﺪﳘﺎ ﺃﺥُ ﻷ ﻡ ﺃﻭ ﺯﻭﺝ ﻟـﻪ ﹶﻓ ﺮﺿﻪ ﻏﲑﻫﻢ ﻻ ﺗﺮ ﹸ
ﻭﺍﻟﺒﺎﻗﻲ ﳍﻤﺎ.
ﳊﻤﺎ ِﺭﻳ ِﺔ.
ﺽ ﻭﻣﺎ ﺑ ِﻘ ﻲ ﻟﻠﻌﺼﺒﺔِ ،ﻭﻳﺴﻘﻄﻮ ﹶﻥ ﰲ ﺍ ِ
ﻭﻳ ﺒ ﺪﺃﹸ ﺑﺎﻟﻔﺮﻭ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٣٠
ﺑـﺎﺏ ﺃﹸﺻـﻮ ِﻝ ﺍﻟـ ﻤﺴﺎﺋـ ِﻞ
ﺽ ﺳﺘﺔﹲ :ﻧِﺼﻒ ،ﻭﺭﺑﻊ ،ﻭﲦﻦ ،ﻭﺛﹸﻠﺜﺎﻥِ ،ﻭﺛﹸﻠﺚﹲ ،ﻭﺳﺪﺱ. ﺍﻟﻔﺮﻭ
ﺼﻒ ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﺛﻨﲔِ ،ﻭﺛﹸﻠﺜﺎ ِﻥ ﺃﻭ ﺛﻠـﺚﹲ ﻭﺍﻷﺻﻮ ﹸﻝ ﺳﺒﻌﺔﹲ :ﹶﻓﻨِﺼﻔﺎ ِﻥ ﺃﻭ ِﻧ
ﻒ ِﻣ ﻦ ﺃﺭﺑﻌﺔٍ،
ﻭﻣﺎ ﺑ ِﻘﻲ ،ﹶﺃ ﻭ ﻫﻤﺎ ﻣﻦ ﺛﻼﺛﺔٍ ،ﻭﺭﺑﻊ ﺃﻭ ﺛﹸﻤﻦ ﻭﻣﺎ ﺑﻘﻲ ،ﺃﻭ ﻣﻊ ﺍﻟﻨﺼ ِ
ﺱ ﺃﻭﺚ ﺃﻭ ﺍﻟﺴﺪ ِ ﲔ ﺃﻭ ﺍﻟﺜﻠ ِﻒ ﻣﻊ ﺍﻟﺜﹸﻠﺜ ِ ﻭ ِﻣ ﻦ ﲦﺎﻧﻴﺔٍ ،ﻓﻬﺬﻩ ﺃﺭﺑﻌﺔﹲ ﻻ ﺗﻌﻮﻝﹸ ،ﻭﺍﻟﻨﺼ
ﻫﻮ ﻭﻣﺎ ﺑﻘﻲ ِﻣ ﻦ ﺳﺘﺔٍ ،ﻭﺗﻌﻮ ﹸﻝ ﺇﱃ ﻋﺸﺮ ٍﺓ ﺷﻔﹾﻌﹰﺎ ﻭ ِﻭﺗﺮﹰﺍ.
ﺱﺴﺪِ ﲔ ﺃﻭ ﺍﻟﺜﻠﺚِ ،ﺃﻭ ﺍﳌﹸﻨﺎﺳﺨﺎﺕ ﳍﺎ ﺛﻼﺛ ﹸﺔ ﺃﺣﻮﺍﻝ)*( ،ﺃﻭ ﺍﻟ ﻭﺍﻟﺮﺑ ﻊ ﻣﻊ ﺍﻟﺜﻠﺜ ِ
ﲔ ﻣِـ ﻦ
(*) ﺱ ﺃﻭ ﺛﹸﻠﺜ ِﺸ ﺮ ِﻭﺗﺮﺍﹰ ،ﻭﺍﻟﺜﹸﻤ ﻦ ﻣﻊ ﺳﺪ ٍ ﺸﺮ ،ﻭﺗﻌﻮ ﹸﻝ ﺇﱃ ﺳﺒ ﻌـ ﹶﺔ ﻋ
ﻣﻦ ﺍﹾﺛﻨ ﻲ ﻋ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ ) :ﳍﺎ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ ( :
ﺍﻷﻭ ﹸﻝ :ﺃﻥ ﻳﺮﺛﻮﺍ ﺍﳌﻴ
ﺖ ﺍﻟﺜﺎﱐ ﻛﺎﻷﻭ ِﻝ .
ﺕ ﺍﺑ ﻦ ﻋ ﻤ ﻦ
ﺕ ﻋﻦ ﺃﺭﺑﻌ ِﺔ ﺑﻨﲔ ﻭﺛﻼﺛ ِﺔ ﺑﻨﺎﺕٍ ،ﻓﻠﻢ ﺗﻘﺴ ِﻢ ﺍﻟﺘﺮﻛ ﹸﺔ ﺣﱴ ﻣﺎ
ﻣﺜﺎﻟﹸﻪ :ﺃﻥ ﳝﻮ
ﲔ.
ﲔ ﺗﺴﻌﺔ ،ﻭﻫﻜﺬﺍ ﺗﻔﻌ ﹸﻞ ﰲ ﺍﻟﺒﺎﻗ ﺱ ﺍﻟﺒﺎﻗ
ﺴﻤﻬﺎ ﻋﻠﻰ ﺭﺅﻭ ِ
ﰲ ﺍﳌﺴﺄﻟ ِﺔ ﻓﺎ ﹾﻗ ِ
ﺍﳊﺎﻝ ﺍﻟﺜﺎﱐ :ﺇ ﹾﻥ ﻛﺎﻥ ﻭﺭﺛ ﹸﺔ ﻛ ﱢﻞ ﻣﻴ ٍ
ﺖ ﻻ ﻳﺮﺛﻮﻥ ﻏﻴﺮﻩ.
ﺕ ﻋﻦ ﺛﻼﺛ ِﺔ ﺑﻨﲔ ،ﻓﻠﻢ ﺗﻘﺴ ِﻢ ﺍﻟﺘﺮﻛ ﹸﺔ ﺣﱴ ﻣﺎﺕ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﺑـﻨﲔِ،
ﻣﺜﺎﻝ :ﺃﻥ ﳝﻮ
ﺚ ﻋﻦ ﺃﺭﺑﻌﺔٍ ،ﻭﻣﺴﺎﺋﻠﹸﻬﻢ ﻣﺒﺎﻳﻨ ﹲﺔ ِﺳﻬﺎ ﻣ ﻬﻢ ،ﻓﻨﻨﻈ ﺮ ﺑﲔ ﺍﳌﺴـﺎﺋ ِﻞ
ﻭﺍﻟﺜﺎﱐ ﻋﻦ ﺛﻼﺛﺔٍ ،ﻭﺍﻟﺜﺎﻟ ﹸ
ﺏ
ﺐ ﺍﻷﺭﺑﻊِ ،ﻓﻨﺠ ﺪ ﺍﻷُﻭﱃ ﺩﺍﺧﻠ ﹰﺔ ﰲ ﺍﻟﺜﺎﻟﺜﺔِ ،ﻭﺍﻟﺜﺎﻟﺜ ﹶﺔ ﻣﺒﺎﻳﻨ ﹰﺔ ﻟﻠﺜﺎﻧﻴﺔِ ،ﻓﻨﻀـﺮ
ﺴ ِ
ﺙ ﺑﺎﻟﻨ
ﺍﻟﺜﻼ ِ
ﺴ ﻬ ِﻢ ﻓﻨﻀـﺮﺑﻪ ﺍﻟﺜﺎﻧﻴ ﹶﺔ ﻭﻫﻮ ﺛﻼﺛ ﹲﺔ ﰲ ﺍﻟﺜﺎﻟﺜ ِﺔ ﻭﻫﻲ ﺃﺭﺑﻌ ﹲﺔ ﻓﻴﺤﺼ ﹸﻞ ﺍﺛﻨﺎ ﻋ
ﺸﺮ ،ﻭﻫﻮ ﻛﺠ ﺰ ِﺀ ﺍﻟ
ﲔ ﻭﻣﻨﻬﺎ ﺗﺼﺢ ،ﹶﻓ ﻤ ﻦ ﻟـﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻷُﻭﱃ ﹶﺃ ﺧ ﹶﺬﻩ ﻣﻀـﺮﻭﺑﹰﺎ
ﰲ ﺍﻷُﻭﱃ ﻓﺘﺒﻠ ﹸﻎ ﺳﺘ ﹰﺔ ﻭﺛﻼﺛ
ﺸ ﺮ ﻻﺑﻨﻴﻪِ ،ﻭﻟﻠﺜـﺎﱐ
ﲔ ﻭﺍﺣ ﺪ ﻣﻀﺮﻭﺑﹰﺎ ﰲ ﺍﹾﺛﻨﻲ ﻋ
ﺴ ﻬﻢِ ،ﻓﻠﻸﻭ ِﻝ ﻣﻦ ﺍﻟﺒﻨ
ﻓﻴﻤﺎ ﻫﻮ ﻛﺠ ﺰ ِﺀ ﺍﻟ
= ﺚ ﺛﻼﺛ ﹲﺔ.
ﻛﺬﻟﻚ ِﻟﺒِﻨﻴ ِﻪ ِﻟ ﹸﻜﻞﱢ ﻭﺍﺣ ٍﺪ ﺃﺭﺑﻌﺔﹲ ،ﻭﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﺑﻨﺎ ِﺀ ﺍﻟﺜﺎﻟ ِ
٢٣١ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺽ ﺷـﻲﺀٌ
ﺃﺭﺑﻌ ٍﺔ ﻭﻋﺸﺮﻳﻦ ،ﻭﺗﻌﻮﻝ ﺇﱃ ﺳﺒﻌ ٍﺔ ﻭﻋﺸﺮﻳﻦ ،ﻭﺇ ﹾﻥ ﺑ ِﻘ ﻰ ﺑﻌﺪ ﺍﻟﻔـﺮﻭ ِ
ﲔ.
ﺽ ﺑﻘﹶﺪﺭِﻩ ،ﻏﲑ ﺍﻟﺰﻭﺟ ِ ﺼﺒ ﹶﺔ ﺭ ﺩ ﻋﻠﻰ ﹸﻛ ﱢﻞ ﻓﺮ ٍ
]ﻭ[ ﻻ ﻋ
ـــــــــــــــــــــــــــــــــــ
ﺚ :ﻭﻫﻮ ﺛﻼﺛ ﹸﺔ ﺃﻗﺴﺎ ٍﻡ ﻭﻟﻪ ﺛﻼﺛ ﹸﺔ ﺃﻣﺜﺎ ٍﻝ.
=ﺍﳊﺎ ﹸﻝ ﺍﻟﺜﺎﻟ ﹸ
ﺝ
ﺖ ﻋـﻦ ﺯﻭ ٍ
ﺖ ﺍﻟﺒﻨ
ﺖ ﻭﺃﺥٍ ،ﰒ ﻣﺎﺗ
ﺕ ﺭﺟ ﹲﻞ ﻋﻦ ﺯﻭﺟ ٍﺔ ﻭﺑﻨ ٍ
ﻣﺜﺎ ﹸﻝ ﺍﻻﻧﻘﺴﺎﻡ :ﺃﻥ ﳝﻮ
ﺖ ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔﹲ ،ﻭﻣﺴﺄﻟﺘﻬﺎ ﻣﻦ ﺃﺭﺑﻌﺔٍ،
ﺖ ﻭﻋﻢٍ ،ﻓﺎﳌﺴﺄﻟ ﹸﺔ ﺍﻷُﻭﱃ ﻣﻦ ﲦﺎﻧﻴﺔٍ ،ﻭﺳﻬﺎ ﻡ ﺍﻟﺒﻨ ِ
ﻭﺑﻨ ٍ
ﺤﺘﺎ ﻣﻦ ﺍﻟﺜﻤﺎﻧﻴ ِﺔ.
ﺼ
ﹶﻓ
ﺴ ِﻢ ﺍﻟﺘﺮﻛ ﹸﺔ ﺣﱴ
ﺏ ﻭﻋﻢٍ ،ﻓﻠﻢ ﺗ ﹾﻘ
ﺖﻷ ٍ
ﺺ ﻋﻦ ﺃ ٍﻡ ﻭﺃﺧ ٍ ﻭﻣﺜﺎﻝ ﺍﳌﹸﺒﺎﻳﻨ ِﺔ :ﺃ ﹾﻥ ﳝﻮ
ﺕ ﺷﺨ
ﺝ ﻭﺍﺑﻦٍ ،ﻓﺎﳌﺴﺄﻟ ﹸﺔ ﺍﻷُﻭﱃ ﻣﻦ ﺳﺘ ٍﺔ ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻣﻦ ﺃﺭﺑﻌـ ٍﺔ ﻭﺳـﻬﺎﻣﻬﺎ
ﺖ ﻋﻦ ﺯﻭ ٍ
ﺖ ﺍﻷﺧ
ﻣﺎﺗ ِ
ﺏ ﺃﺭﺑﻌ ﹰﺔ ﰲ ﺳﺘ ٍﺔ ﺗﺒﻠ ﹸﻎ ﺃﺭﺑﻌ ﹰﺔ ﻭﻋﺸﺮﻳ ﻦ ﻣﻨﻬﺎ ﺗﺼ ﺢ ﻭﻫﻲ ﺍﳉﺎﻣﻌـﺔ،
ﺗﺒﺎﻳ ﻦ ﻣﺴﺄﻟﺘﻬﺎ ،ﻓﻨﻀﺮ
ﹶﻓ ﻤ ﻦ ﻟـﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻷُﻭﱃ ﺃﺧ ﹶﺬﻩ ﻣﻀﺮﻭﺑﹰﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔِ ،ﻭ ﻣ ﻦ ﻟـﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺜﺎﻧﻴ ِﺔ ﺃﺧـ ﹶﺬﻩ
ﻣﻀﺮﻭﺑﹰﺎ ﰲ ﺳﻬﺎ ِﻡ ﻣ ﻮ ﺭِﺛ ِﻪ.
ﺖ
ﺴ ٍﻢ ﺍﻟﺘﺮﻛ ﹸﺔ ﺣﱴ ﻣﺎﺗـ
ﺥ ﻓﻠﻢ ﺗ ﹾﻘ
ﺖ ﻭﺃ ٍ
ﺝ ﻭﺑﻨ ٍ
ﺕ ﺍﻣﺮﺃﹲﺓ ﻋﻦ ﺯﻭ ٍ
ﻭﻣﺜﺎ ﹸﻝ ﺍﳌﻮﺍﻓﻘ ِﺔ :ﺃﻥ ﲤﻮ
ﻚ ﺍﻟﺜﺎﱐ
ﺝ ﻭﺍﺑﻦٍ ،ﻓﺎﳌﺴﺄﻟ ﹸﺔ ﺍﻷﻭﱃ ﻣﻦ ﺃﺭﺑﻌﺔٍ ،ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻣﻦ ﺃﺭﺑﻌ ٍﺔ ﻭﺳﻬﺎ ﻡ ﺍﳍﺎِﻟ ِ
ﺖ ﻋﻦ ﺯﻭ ٍ
ﺍﻟﺒﻨ
ﺏ ﻭ ﹾﻓ ﻖ ﺍﻟﺜﺎﻧﻴ ِﺔ ﰲ ﺍﻷُﻭﱃ ﺗﺒﻠ ﹸﻎ ﲦﺎﻧﻴ ﹰﺔ ﻣﻨﻬﺎ ﺗﺼـ ﺢ ﻭﻫـﻲ
ﺗﻮﺍِﻓﻖ ﻣﺴﺄﻟﺘﻪ ﺑﺎﻟﻨﺼﻒِ ،ﻓﻨﻀﺮ
ﺍﳉﹶﺎ ِﻣ ﻌﺔﹸ ،ﹶﻓ ﻤ ﻦ ﻟـﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻷُﻭﱃ ﺃﺧﺬﹶﻩ ﻣﻀﺮﻭﺑﹰﺎ ﻭ ﹾﻓ ﻖ ﺍﻟﺜﺎﻧﻴ ِﺔ ﰲ ﺍﻷُﻭﱃ ﺗﺒﻠ ﹸﻎ ﲦﺎﻧﻴ ﹰﺔ ﻣﻨﻬﺎ
ﺗﺼ ﺢ ﻭﻫﻲ ﺍﳉﺎﻣﻌﺔﹸ ،ﻓﻤﻦ ﻟـﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻷُﻭﱃ ﺃﺧﺬﹶﻩ ﻣﻀﺮﻭﺑﹰﺎ ﰲ ﻭ ﹾﻓ ِﻖ ﺍﻟﺜﺎﻧﻴﺔِ ،ﻭﻣﻦ ﻟﻪ
ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺜﺎﻧﻴ ِﺔ ﺃﺧﺬﹶﻩ ﻣﻀﺮﻭﺑﹰﺎ ﰲ ﻭ ﹾﻓ ِﻖ ﺳﻬﺎ ِﻡ ﻣ ﻮ ﺭِﺛ ِﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٣٢
ﺑـﺎﺏ ﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﳌﻨﺎﺳﺨﺎﺕ ﻭﻗﺴﻤﺔ ﺍﻟﺘﺮﻛﺎﺕ
ﺖ ﻋ ﺪﺩﻫ ﻢ ﺇﻥ ﺑﺎﻳ ﻦ ﺳِﻬﺎ ﻣ ﻬﻢ ،ﹶﺃ ﻭ ﻭ ﹾﻓﻘﹸﻪ ﺿ ﺮﺑ
ﺇﺫﺍ ﺍﻧﻜﺴ ﺮ ﺳﻬ ﻢ ﻓﺮﻳ ٍﻖ ﻋﻠﻴﻬﻢ
ﺻ ِﻞ ﺍﳌﺴﺄﻟ ِﺔ ﻭ ﻋ ﻮﻟِﻬﺎ ﺇﻥ ﻋﺎﻟﺖ ،ﻓﻤـﺎ ﺑﻠـﻎ ﺚ ﻭﳓﻮِﻩ ﰲ ﹶﺃ
ﺇ ﹾﻥ ﻭﺍﹶﻓ ﹶﻘﻪ ﲜ ﺰ ٍﺀ ﻛﺜﻠ ٍ
ﲑ ﻟﻠﻮﺍﺣ ِﺪ ﻣﺎ ﻛﺎﻥ ﳉﻤﺎﻋﺘِﻪ ﺃ ﻭ ﻭ ﹾﻓ ﹶﻘﻪ. ﺖ ﻣﻨﻪ ،ﻭﻳﺼ ﺤ ﺻ
ﻓﺼـــﻞ
ﺾ ﻭﺭﺛﺘِﻪ ،ﻓـﺈ ﹾﻥ ﻭ ِﺭﺛﹸـﻮﻩ ﺕ ﺑﻌ ﺴ ﻢ ﺗ ِﺮ ﹶﻛﺘﻪ ﺣﱴ ﻣﺎ
ﺇﺫﺍ ﻣﺎﺕ ﺷﺨﺺ ﻭﱂ ﺗ ﹾﻘ
ﺴﻤﻬﺎ ﻋﻠﻰ ﻣﻦ ﺑ ِﻘ ﻲ. ﻛﺎﻷﻭ ِﻝ ﻛﺈﺧﻮﺓٍ ،ﻓﺎﻗ ِ
ﺢ ﺍﻷُﻭﱃ ﺤِ ﺼ ﺖ ﻻ ﻳﺮﺛﻮ ﹶﻥ ﻏﻴﺮﻩ :ﻛﺈﺧﻮ ٍﺓ ﳍﻢ ﺑﻨﻮ ﹶﻥ ﹶﻓ ﻭﺇﻥ ﻛﺎﻥ ﻭﺭﺛ ﹸﺔ ﻛ ﱠﻞ ﻣﻴ ٍ
ﺴ ِﺮ ﻛﻤﺎ ﺳﺒ ﻖ. ﺢ ﺍﳌﹸﻨﻜ ِ ﺤِﺻﺖ ﻋﻠﻰ ﻣﺴﺄﻟﺘِﻪ ،ﻭ ﺴ ﻢ ﺳ ﻬ ﻢ ﹸﻛ ﱢﻞ ﻣﻴ ٍ
ﻭﺍ ﹾﻗ ِ
ﺖ ﹶﺃ ﺳﻬ ﻢ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺴ ﻤ
ﺖ ﺍﻷُﻭﱃ ،ﻭ ﹶﻗ ﺤ ﺤ ﺻ ﻭﺇﻥ ﱂ ﻳﺮﺛﹸﻮﺍ ﺍﻟﺜﺎﱐ ﻛﺎﻷﻭ ِﻝ
ﺖ ﹸﻛ ﱠﻞ ﺍﻟﺜﺎﻧﻴ ِﺔ ﺃﻭ ﺿ ﺮﺑ ﺻﻠِﻬﺎ ،ﻭﺇﻥ ﱂ ﺗ ﻨ ﹶﻘ ِ
ﺴ ﻢ ﺻﺤﺘﺎ ﻣﻦ ﺃ ﺖ ﻭﺭﺛﺘِﻪ ،ﻓﺈﻥ ﺍﻧﻘﺴﻤ
ﻭ ﹾﻓ ﹶﻘﻬﺎ ﻟﻠﺴﻬﺎ ِﻡ ﰲ ﺍﻷُﻭﱃ ،ﻭ ﻣ ﻦ ﻟـﻪ ﺷﻲﺀٌ ﻓﺎﺿ ِﺮﺑﻪ ﻓﻴﻤﺎ ﺿﺮﺑﺘﻪ ﻓﻴﻬﺎ ،ﻭ ﻣ ﻦ ﻟـﻪ
ﻣﻦ ﺍﻟﺜﺎﻧﻴ ِﺔ ﺷﻲﺀٌ ﻓﺎﺿ ِﺮﺑﻪ ﻓﻴﻤﺎ ﺗﺮﻛ ﻪ ﺍﳌﻴﺖ ،ﺃﻭ ﻭﹶﻓ ﹶﻘﻪ ﻓﻬﻮ ﻟــﻪ ،ﻭﺗﻌﻤـ ﹸﻞ ﰲ
ﻚ ﰲ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﻷَﻭ ِﻝ.
ﺚ ﻓﺄﻛﺜ ﺮ ﻋ ﻤ ﹶﻠ
ﺍﻟﺜﺎﻟ ِ
ﻓﺼـﻞ
ﺴﺒِﺘ ِﻪ.
ﺙ ﻣﻦ ﺍﳌﺴﺄﻟ ِﺔ ﲜﺰ ٍﺀ ﻓﻠﻪ ﻣﻦ ﺍﻟﺘ ِﺮ ﹶﻛ ِﺔ ﻛِﻨ
ﺇﺫﺍ ﺃﻣﻜ ﻦ ﻧﺴﺒ ﹸﺔ ﺳﻬ ِﻢ ﹸﻛ ﱢﻞ ﻭﺍﺭ ٍ
٢٣٣ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺑـﺎﺏ ﺫﻭﻱ ﺍﻷﺭﺣـﺎﻡ
ﲔﺕ ﺍﻟﺒـﻨ ﺕ ﻭ ﻭﹶﻟﺪ ﺑﻨﺎ ِﻳﺮﺛﻮ ﹶﻥ ﺑﺎﻟﺘﱰﻳ ِﻞ :ﺍﻟﺬﻛ ﺮ ﻭﺍﻷُﻧﺜﻰ ﺳﻮﺍﺀً ،ﻓ ﻮﹶﻟﺪ ﺍﻟﺒﻨﺎ ِ
ﺕ
ﺏ ﻭﺑﻨـﺎ ﺕ ﺍﻹﺧﻮ ِﺓ ﻭﺍﻷﻋﻤﺎ ِﻡ ﻷﺑﻮﻳ ِﻦ ﺃﻭ ﻷ ٍ ﺕ ﻛﺄﻣﻬﺎﺗِﻬﻢ ،ﻭﺑﻨﺎ ﻭ ﻭﹶﻟﺪ ﺍﻷﺧﻮﺍ ِ
ﺕ ﻭﺃﺑـﻮ ﺍﻷ ﻡ ﻛـﺎﻷﻡ، ﺑﻨﻴ ِﻬ ﻢ ﻭ ﻭﹶﻟﺪ ﺍﻹِﺧﻮ ِﺓ ﻷ ٍﻡ ﻛﺂﺑﺎﺋِﻬﻢِ ،ﻭﺍﻷﺧﻮﺍ ﹸﻝ ﻭﺍﳋﺎﻻ
ﺏ.ﺕ ﻭﺍﻟﻌ ﻢ ﻷ ﻡ ﻛﺎﻷ ِ ﻭﺍﻟﻌﻤﺎ
ﲔ ﻫﻲ ﺇﺣﺪﺍﻫﻤﺎ :ﻛﺄ ﻡ ﺃﰊ ﺃﻡ ،ﺃﻭ ﺑﺄ ٍ
ﺏ ﺃﻋﻠﻰ ﺏ ﺑﲔ ﺃﹸ ﻣ ِﺖ ﺑﺄ ٍﻭﻛ ﱡﻞ ﺟ ﺪ ٍﺓ ﺃ ﺩﹶﻟ
) (
ﺏ ﻭﺃﺑـﻮ ﹸﺃ ﻡ ﹸﺃ ﻡ ﻭﺃﺧﻮﺍﻫﻤـﺎ ﻭﺃﹸﺧﺘﺎﻫﻤـﺎ ﳉ ﺪ * ،ﻭﺃﺑﻮ ﹸﺃ ﻡ ﺃ ٍ ﳉ ﺪ ﻛﹸﺄ ﻡ ﺃﰊ ﺍ ﹶ ﻣﻦ ﺍ ﹶ
ﺙ ﳌﻦ ﹶﺃ ﺩﻟﹶﻰ ﺑﻪ. ﺠ ﻌﻞﹸ ﺣ ﻖ ﻛ ﱢﻞ ﻭﺍﺭ ٍ ﲟﱰﻟﺘِﻬﻢ ،ﻓﻴ
ﺕ ﻣﱰﻟﺘﻬﻢ ﻣﻨﻪ ﺑﻼ ﺳ ﺒ ٍﻖ :ﻛﺄﻭﻻﺩﻩ ﻓﻨﺼﻴﺒﻪ ﺙ ﻭﺍﺳﺘﻮ ﻓﺈﻥ ﹶﺃ ﺩﻟﹶﻰ ﲨﺎﻋﺔﹲ ﺑﻮﺍﺭ ٍ
ﺖ ﺃﹸﺧﺮﻯ ،ﳍﺬﻩ ﺣ ﻖ ﹸﺃﻣﻬﺎ ﻭﻟﻸُﻭﹶﻟﻴﻴﻦ ﺣ ﻖ ﺖ ﻷُﺧ ٍ ﺖ ﻣﻊ ﺑﻨ ٍ ﳍﻢ ،ﻓﺎﺑﻦ ﻭﺑﻨﺖ ﻷُﺧ ٍ
ﺖ ﺍﻗﺘﺴﻤﻮﺍ ِﺇ ﺭﹶﺛﻪ ،ﻓـﺈ ﹾﻥﺖ ﻣﻨﺎﺯِﻟ ﻬ ﻢ ﻣﻨﻪ ﺟ ﻌ ﹾﻠﺘﻬ ﻢ )ﻣﻌﻪ( ﻛ ﻤﻴ ٍ
ﺃﹸ ﻣ ِﻬ ﻤﺎ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔ
ﺕ
ﺚ ﻟﻠﺨـﺎﻻ ِ ﺕ ﻓﺎﻟﺜﻠـ ﹸﺕ ﻣﺘﻔﺮﻗﺎ ٍ ﺙ ﻋﻤﺎ ٍ
ﺕ ﻭﺛﻼ ﹶ ﺕ ﻣﺘﻔﺮﻗﺎ ٍ ﺙ ﺧﺎﻻ ٍ ﻒ ﺛﻼ ﹶ ﺧﱠﻠ
ﺸﺮ ،ﻭﰲ ﺛﻼﺛ ِﺔ ﺃﺧـﻮﺍ ٍﻝ ﺕ ﺃﲬﺎﺳﺎﹰ ،ﻭﺗﺼﺢ ﻣﻦ ﲬﺴ ﹶﺔ ﻋ ﺃﲬﺎﺳﺎﹰ ،ﻭﺍﻟﺜﹸﻠﺜﺎ ِﻥ ﻟﻠﻌﻤﺎ ِ
ﺱ ﻭﺍﻟﺒﺎﻗﻲ ﻟﺬﻱ ﺍﻷﺑﻮﻳﻦِ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻬـﻢ ﺃﺑـﻮ ﹸﺃ ﻡ ﻣﺘﻔﺮﻗﲔِ ،ﻟﺬِﻱ ﺍ ُﻷ ﻡ ﺍﻟﺴﺪ
ﲔ ﺍﳌﺎ ﹸﻝ ﻟﻠﱵ ﻟﻸﺑﻮﻳ ِﻦ.
ﺕ ﻋﻤﻮﻣ ٍﺔ ﻣﺘﻔﺮﻗ ﺙ ﺑﻨﺎ ِ
ﹶﺃﺳﻘﻄﹶﻬﻢ ،ﻭﰲ ﺛﻼ ِ
ﺖ ﺍﳌﺎ ﹶﻝ ﺑﲔ ﺍﹸﳌ ﺪﻟﹶﻰ ﻢ ،ﻓﻤﺎ ﺻﺎ ﺭ ﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ
ﺴ ﻤ
ﻭﺇﻥ ﹶﺃ ﺩﻟﹶﻰ ﲨﺎﻋﺔﹲ ﲜﻤﺎﻋ ٍﺔ ﹶﻗ
ﺕ :ﹸﺃﺑـ ﻮﺓﹲ،
ﺖ ﺑـﻪ ،ﻭﺍﳉﻬـﺎ ﺾ ﻋﻤﻠ
ﻂ ﺑﻌﻀﻬﻢ ﺑﺒﻌ ٍ ﺃﹶﺧﺬﹶﻩ ﺍﹸﳌ ﺪﻟِﻲ ﺑﻪ ،ﻭﺇﻥ ﺳﻘ ﹶ
ﻭﹸﺃﻣﻮ ﻣﺔﹲ ،ﻭﺑﻨ ﻮﺓﹲ.
ـــــــــــــــــــــــــــــــــــ
ﳉ ﺪ( ،ﺍﺧﺘﺎﺭ ﺍﻟﺸﻴ ﺦ ﺗﻘ ﻲ ﺍﻟﺪﻳ ِﻦ ﺃﻬﻧﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﹸﺮﻭ ِ
ﺽ. * ﻗﻮﻟﻪ) :ﻛﹸﺄ ﻡ ﺃﰊ ﺍ ﹶ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٣٤
ﺑـﺎﺏ ﻣﲑﺍﺙ ﺍﳊﻤﻞ ﻭﺍﳋﻨﺜﻰ ﺍﳌﺸﻜﻞ
ﺤ ﻤ ِﻞ ﺍﻷﻛﺜ ﺮ ﻣِـ ﻦﻒ ﻟﻠ
ﻒ ﻭﺭﺛ ﹰﺔ ﻓﻴﻬﻢ ﺣ ﻤﻞﹲ ﹶﻓﻄﹶﻠﺒﻮﺍ ﺍﻟ ِﻘﺴﻤ ﹶﺔ ﻭِﻗ ﻣـﻦ ﺧﱠﻠ
ﺤ ﱢﻘﻪِ ،ﻭﻣﻦ ﻻﺴﺘ ِ
ﺙ ﺫﹶﻛﺮﻳ ِﻦ ﺃﻭ ﺃﹸﻧﺜﻴﲔِ ،ﻓﺈﺫﺍ ﻭِﻟ ﺪ ﹶﺃ ﺧ ﹶﺬ ﺣﻘﱠﻪ ﻭﻣﺎ ﺑ ِﻘ ﻲ ﻓﻬﻮ ﻟـ ﻤ ﺇﺭ ِ
ﻂ
ﻂ ﺑﻪ ﱂ ﻳﻌـ ﹶ ﳉ ﺪﺓِ ،ﻭ ﻣ ﻦ ﻳ ﻨ ﹸﻘﺼﻪ ﺷﻴﺌﹰﺎ ﺍﻟﻴ ِﻘﻴﻦ ،ﻭﻣﻦ ﺳ ﹶﻘ ﹶ
ﺠﺒﻪ ﻳﺄﺧ ﹸﺬ ِﺇ ﺭﺛﹶﻪ ﻛﺎ ﹶ
ﺤ ﻳ
ﺷﻴﺌﹰﺎ.
ﺲ
ﺿ ﻊ ﺃﻭ ﺗـﻨ ﱠﻔ ﺲ ﺃﻭ ﺑﻜﹶﻰ ﺃﻭ ﺭ ﺙ ﻭﻳﻮ ﺭﺙﹸ ﺇﻥ ﺍﺳﺘ ﻬ ﱠﻞ ﺻﺎﺭﺧﹰﺎ ﺃﻭ ﻋ ﹶﻄ ﻭﻳﺮ ﹸ
ﻭﻃﺎ ﹶﻝ ﺯﻣ ﻦ ﺍﻟﺘﻨ ﱡﻔﺲِ ،ﺃﻭ ﻭِ ﺟ ﺪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺣﻴﺎﺗِﻪ ﻏﲑ ﺣﺮﻛ ٍﺔ ﻭﺍ ﺧﺘِﻼﺝٍ ،ﻭﺇﻥ ﹶﻇ ﻬ ﺮ
ﺴﺘ ِﻬ ﱡﻞ ﻣـﻦ ﺍﻟﺘـ ﻮﹶﺃ ﻣ ﻴ ِﻦ
ﺝ ﱂ ﻳ ِﺮﺙﹾ ،ﻭﺇﻥ ﺟِ ﻬ ﹶﻞ ﺍﳌﹸ
ﺕ ﻭ ﺧ ﺮ ﻀﻪ ﻓﺎ ﺳﺘ ﻬ ﱠﻞ ﰒ ﻣﺎ ﺑﻌ
ﻒ ِﺇ ﺭﺛﹸﻬﻤﺎ ﻳ ﻌﻴﻦِ ﺑ ﹸﻘ ﺮﻋﺔ.
ﻭﺍ ﺧﺘ ﹶﻠ
ﺙ ﺃﹸﻧﺜﻰ.
ﻒ ﻣﲑﺍ ِ ﺙ ﺫﻛ ٍﺮ ﻭﻧﺼ ﻒ ﻣﲑﺍ ِ ﺸ ِﻜﻞﹸ ﻳ ِﺮﺙﹸ ﻧﺼ ﻭﺍﳋﹸﻨﺜﹶﻰ ﺍﳌﹸ
٢٣٥ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺑـﺎﺏ ﻣﲑﺍﺙ ﺍﳌﻔﻘـﻮﺩ
ﲔ
ﻣﻦ ﺧ ِﻔ ﻰ ﺧﺒﺮﻩ ِﺑﹶﺄ ﺳ ٍﺮ ﺃﻭ ﺳﻔ ٍﺮ ﻏﺎﻟﺒﻪ ﺍﻟﺴﻼﻣ ﹸﺔ ﻛﺘﺠﺎﺭ ٍﺓ ﺍﻧﺘِ ﻈ ﺮ ﺑﻪ ﲤﺎ ﻡ ﺗﺴﻌ
) (
ﺳﻨ ﹰﺔ ﻣﻨﺬ ﻭﻟﺪ * .
ﺴ ِﻠ ﻢ ﻗﻮﻡ ﺩﻭ ﹶﻥ ﻗـﻮﻡ ،ﺃﻭ ﺐ ﹶﻓ
ﻕ ﰲ ﻣﺮﻛ ٍ ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﻟﺒﻪ ﺍﳍﻼﻙ ،ﻛﻤﻦ ﹶﻏ ِﺮ
ﺴﻢ
ﲔ ﻣﻨﺬ ﹸﻓ ِﻘﺪ ،ﰒ ﻳ ﹾﻘ ﲔ ﺃﻫﻠِﻪ ﰲ ﻣﻔﹶﺎ ﺯ ٍﺓ ﻣ ﻬ ِﻠ ﹶﻜ ٍﺔ ﺍﻧﺘﻈﺮ ﺑﻪ ﲤﺎﻡ ﺃﺭﺑ ِﻊ ﺳﻨ
ﻓﹸ ِﻘ ﺪ ﻣﻦ ﺑ ِ
ﻣﺎﻟﹸﻪ ﻓﻴﻬﻤﺎ.
ﻒ ﻣـﺎ ﲔ ﻭﻭِﻗ ﺙ ﺇﺫﹰﺍ ﺍﻟﻴﻘ ﺺ ﺃﺧ ﹶﺬ ﻛ ﱡﻞ ﻭﺍﺭ ٍ ﺕ ﻣﻮ ﺭﺛﹸﻪ ﰲ ﻣﺪ ِﺓ ﺍﻟﺘﺮﺑ ِ ﻓﺈﻥ ﻣﺎ
ﺤ ﹾﻜﻤﻪ ﺣ ﹾﻜ ﻢ ﻣﺎِﻟﻪِ ،ﻭﻟﺒﺎﻗﻲ ﺍﻟﻮﺭﺛ ِﺔ ﺃﻥ
ﺕﻓ ﺑ ِﻘﻲ ،ﻓﺈ ﹾﻥ ﹶﻗ ِﺪ ﻡ ﺃﺧ ﹶﺬ ﻧﺼﻴﺒﻪ ،ﻭﺇﻥ ﱂ ﻳﺄ ِ
ﺼ ﹶﻄ ِﻠﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﺯﺍ ﺩ ﻋﻦ ﺣ ﻖ ﺍﳌﻔﻘﻮ ِﺩ ﻓﻴﻘﺘﺴﻤﻮ ﻩ. ﻳ
ـــــــــــــــــــــــــــــــــــ
ﲔ ﺳﻨ ﹰﺔ ﻣﻨﺬ ﻭﻟﺪ( ،ﻭﻋﻨﻪ ﻳﻨﺘﻈﺮ ﺑﻪ ﺃﺑﺪﹰﺍ ﺣﱴ ﻳﻌﻠـﻢ
* ﻗﻮﻟـﻪ) :ﺍﻧﺘﻈﺮ ﺑﻪ ﺗﻤﺎ ﻡ ﺗﺴﻌ
ﺶ ﰲ ِﻣﹾﺜﻠِﻬﺎ ،ﻭﺫﻟﻚ ﻣﺮﺩﻭ ﺩ ﺇﱃ ﺍﺟﺘﻬﺎ ِﺩ ﺍﳊﺎﻛﻢ ،ﻭﺑـﻪ
ﻣﻮﺗﻪ ﺃﻭ ﻳ ﻤﻀِﻲ ﻋﻠﻴﻪ ﻣ ﺪﹲﺓ ﻻ ﻳﻌﻴ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﺍﳌﺸﻬﻮ ﺭ ﻋﻦ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٣٦
ﺑـﺎﺏ ﻣﲑﺍﺙ ﺍﻟﻐـﺮﻗﻰ
ﻕ ﺃﻭ ﹸﻏ ﺮﺑﺔٍ ،ﺃﻭ ﻧﺎﺭٍ ،ﻭﺟِ ﻬ ﹶﻞ
ﺏ ِﺑ ﻬ ﺪﻡٍ ،ﺃﻭ ﹶﻏ ﺮ ٍﺕ ﻣﺘﻮﺍﺭﺛﺎ ِﻥ ﻛﹶﺄ ﺧ ﻮﻳ ِﻦ ﻷ ٍ ﺇﺫﺍ ﻣﺎ
ﺙ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻵﺧـ ِﺮ ﻣـﻦ ﺗِـﻼ ِﺩ ﺍﻟﺴﺎﺑ ﻖ ﺑﺎﳌﻮﺕِ ،ﻭﱂ ﻳﺨﺘﻠﻔﹸﻮﺍ ﻓﻴﻪ ،ﻭ ِﺭ ﹶ
) (
ﻣﺎﻟِﻪ * ،ﺩﻭ ﹶﻥ ﻣﺎ ﻭ ِﺭﺛﹶﻪ ﻣﻨﻪ ﺩﻓﻌﹰﺎ ﻟﻠ ﺪ ﻭ ِﺭ.
ـــــــــــــــــــــــــــــــــــ
ﺙ ﻛﹸـ ﱢﻞ
ﺴﻢ ﻣﲑﺍ ﹸ * ﻗﻮﻟـﻪ) :ﻣﻦ ﺗِﻼ ِﺩ ﻣﺎﻟِﻪ( ﻫﺬﺍ ﺍﳌﺬﻫ
ﺐ .ﻭﻗﺎﻝ ﲨﻬﻮ ﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ :ﻳ ﹾﻘ
ﺕ ﻣﻌﻪ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘـﻲ ﺍﻟـﺪﻳﻦ .ﻗـﺎﻝ
ﺖ ﻋﻠﻰ ﺍﻷﺣﻴﺎ ِﺀ ﻣﻦ ﻭﺭﺛﺘِﻪ ﺩﻭ ﹶﻥ ﻣ ﻦ ﻣﺎ
ﻣﻴ ٍ
ﺍﳌﻮﻓﻖ ،ﻭﻫﻮ ﺃﺣﺴ ﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
٢٣٧ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺙ ﹶﺃﻫـ ِﻞ ﺍﻟـﻤِـ ﹶﻠ ِﻞ
ﺑـﺎﺏ ﻣﲑﺍ ِ
) (
ﺙ ﺍﳌﺴﻠ ﻢ ﺍﻟﻜﺎﻓﺮ ،ﻭﻻ ﺍﻟﻜﺎﻓ ﺮ ﺍﳌﺴﻠ ﻢ ﺇﻻ ﺑـﺎﻟﻮﻻ ِﺀ * ،ﻭﻳﺘـﻮﺍﺭ ﹸ
ﺙ ﻻ ﻳﺮ ﹸ
ﻕ ﺃﺩﻳﺎﻧِﻬﻢ، ﺙ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻣﻊ ﺍﺗﻔﺎ ِ ﺴﺘ ﹾﺄ ﻣﻦ ،ﻭﺃﻫ ﹸﻞ ﺍﻟﺬﻣ ِﺔ ﻳﺮ ﹸ ﳊ ﺮِﺑ ﻲ ﻭﺍﻟ ﱢﺬ ﻣ ﻲ ﻭﺍﹸﳌ
ﺍﹶ
ﺕ ﻋﻠﻰ ِﺭ ﺩِﺗ ِﻪﺙ ﺃﺣﺪﺍﹰ ،ﻭﺇﻥ ﻣﺎ ﻻ ﻣ ﻊ ﺍﺧﺘﻼﻓِﻬﺎ ،ﻭﻫﻢ ﻣِﻠﻞﹲ ﺷﺘﻰ ،ﻭﺍﳌﺮﺗ ﺪ ﻻ ﻳﺮ ﹸ
ﻓﻤﺎﻟﹸﻪ ﻓﹶﻲﺀٌ.
ﺙ ﺍ ﹶﳌﺠﻮ ِﺳ ﻲ ِﺑﻘﹶﺮﺍﺑﺘ ﻴ ِﻦ ﺇﻥ ﹶﺃﺳﻠﻤﻮﺍ ﺃﻭ ﺗﺤﺎ ﹶﻛﻤﻮﺍ ﺇﻟﻴﻨﺎ ﻗﺒ ﹶﻞ ﺇﺳـﻼﻣِﻬﻢ، ﻭﻳﺮ ﹸ
ﺕ
ﺡ ﺫﺍ ِ ﺙ ﺑﻨﻜﺎ ِ
ﺸ ﺒ ﻬﺔٍ ،ﻭﻻ ِﺇ ﺭ ﹶ
ﺤ ﺮ ٍﻡ ﻣﻨﻪ ِﺑ
ﺕ ﺭ ِﺣ ٍﻢ ﻣ
ﻭﻛﺬﺍ ﺣﻜ ﻢ ﺍﳌﺴﻠ ِﻢ ﻳ ﹶﻄﺄﹸ ﺫﺍ
ﺤ ﺮﻡٍ ،ﻭﻻ ِﺑ ﻌ ﹾﻘ ٍﺪ ﻻ ﻳ ﹶﻘ ﺮ ﻋﻠﻴﻪ ﻟﻮ ﺃﺳﻠ ﻢ. ﺭ ِﺣ ٍﻢ ﻣ
ـــــــــــــــــــــــــــــــــــ
ﺙ ﺍﳌﺴﻠ ﻢ ﺍﻟﻜﺎﻓ ﺮ ﻭﻻ ﺍﻟﻜﺎﻓ ﺮ ﺍﳌﺴﻠ ﻢ ﺇﻻ ﺑﺎﻟﻮﻻ ِﺀ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ:
* ﻗﻮﻟـﻪ) :ﻻ ﻳﺮ ﹸ
ﺙ ﺑﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳـﺘﲔ ،ﺇﺣـﺪﺍﳘﺎ ﻻ
ﻭﻣﻦ ﺃﻋﺘ ﻖ ﻋﺒﺪﹰﺍ ﻳﺒﺎِﻳﻨﻪ ﰲ ﺩِﻳِﻨ ِﻪ ﻓﻠﻪ ﻭﻻﺅﻩ ،ﻭﻫﻞ ﻳﺮ ﹸ
ﺙ
ﺖ ﻟـﻪ ﻋﺼﺒ ﹲﺔ ﻋﻠﻰ ﺩِﻳ ِﻦ ﺍﳌﻌﺘﻖ ﻭ ِﺭﺛﹶﻪ ،ﻭﺇﻥ ﺃﺳﻠ ﻢ ﺍﻟﻜﺎﻓ ﺮ ﻣﻨﻬﻤﺎ ﻭﺭ ﹶ
ﺙ ﻟﻜ ﻦ ﺇﻥ ﻛﺎﻧ
ﻳﺮ ﹸ
ﺍﳌﻌﺘﻖ ،ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ.
ﻭﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻻ ﻳﺮ ﹸ
ﺙ ﻛﺎﻓ ﺮ ﻣﺴﻠﻤﹰﺎ ﻭﻻ ﻣﺴﻠ ﻢ ﻛﺎﻓﺮﺍﹰ ،ﻭﻳﺘﻮﺍﺭﺛﺎ ِﻥ ﺑﺎﻟﻮﻻ ِﺀ ﻟﺜﺒﻮﺗِﻪ،
ﺙ.
ﻭﻋﻨﻪ ﻻ ﺗﻮﺍﺭ ﹶ
ﻑ ﺩﻳﻨﻬِﻤﺎ ﻟﻘـﻮ ِﻝ
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﲨﻬﻮ ﺭ ﺍﻟﻔﻘﻬﺎ ِﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺮﺛﹸﻪ ﻣﻊ ﺍﺧﺘﻼ ِ
ﺙ ﺍﳌﺴﻠ ﻢ ﺍﻟﻜﺎﻓ ﺮ ﻭﻻ ﺍﻟﻜﺎﻓ ﺮ ﺍﳌﺴﻠ ﻢ().(١
ﺍﻟﻨﱯ ) :ﻻ ﻳﺮ ﹸ
) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻓﺄﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻔﺮﺍﺋﺾ :ﺑﺎﺏ ﻻ ﻳﺮﺙ ﺍﳌﺴﻠﻢ ﺍﻟﻜﺎﻓﺮ ﺑﺮﻗﻢ ) ،(٦٧٦٤ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ
).(١٦١٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٣٨
ﺑـﺎﺏ ﻣﲑﺍﺙ ﺍﳌﻄﻠﻘـﺔ
ﻑ ﻭﱂ ﺕ ﺑﻪ ،ﺃﻭ ﺍﹶﳌﺨﻮ ِ ﻑ ﻭﻣﺎ ﲑ ﺍ ﹶﳌﺨﻮ ِ ﺤِﺘ ِﻪ ﺃﻭ ﻣﺮﺿِﻪ ﻏ ِ ﺻ
ﻣ ﻦ ﹶﺃﺑﺎ ﹶﻥ ﺯﻭﺟﺘﻪ ﰲ ِ
ﺾ ِﻋ ﺪﺗﻪ.
ﻕ ﺭ ﺟ ِﻌ ﻲ ﱂ ﺗ ﻨ ﹶﻘ ِ ﺖ ﺑﻪ ﱂ ﻳﺘﻮﺍﺭﺛﺎ ،ﺑﻞ ﰲ ﻃﹶﻼ ٍ ﻳ ﻤ
ﺼ ِﺪ ِﺣﺮﻣﺎﻧِﻬﺎ ،ﺃﻭ ﻋﱠﻠ ﻖ ﺇِﺑﺎﻧﺘﻬﺎ ﰲ ﻑ ﻣﺘﻬﻤﹰﺎ ﺑ ﹶﻘ ﺽ ﻣﻮﺗِﻪ ﺍﳌﺨﻮ ِ ﻭﺇﻥ ﺃﹶﺑﺎﻧﻬﺎ ﰲ ﻣﺮ ِ
ﺿﻪِ ،ﺃﻭ ﻋﻠﻰ ِﻓ ﻌ ٍﻞ ﻟـﻪ ﹶﻓ ﹶﻔ ﻌ ﹶﻠﻪ ﰲ ﻣﺮﺿِﻪ ﻭﳓﻮِﻩ ﱂ ﻳ ِﺮﺛﹾﻬﺎ .ﻭﺗ ِﺮﺛﹸﻪ ﺻﺤﺘِﻪ ﻋﻠﻰ ﻣﺮ ِ
ﺝ ﺃﻭ ﺗ ﺮﺗ ﺪ.
ﰲ ﺍﻟ ِﻌ ﺪ ِﺓ ﻭﺑﻌﺪﻫﺎ ﻣﺎ ﱂ ﺗﺘﺰﻭ
ﺑـﺎﺏ ﺍ ِﻹﻗﹾﺮﺍ ِﺭ ﺑﻤﺸﺎ ِﺭ ٍﻙ ﰲ ﺍﳌﻴـﺮﺍﺙ
ﺻ ﺪﻕ ،ﺃﻭ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺖﻭ ﺙ ﻟﻠﻤﻴ ِ ﺇﺫﺍ ﺃﹶﻗ ﺮ ﻛ ﱡﻞ ﺍﻟﻮﺭﺛ ِﺔ ﻭﻟﻮ ﺃﻧﻪ ﻭﺍﺣﺪ ﺑﻮﺍﺭ ٍ
ﺖ ﻧﺴﺒﻪ ﻭﺇ ﺭﹸﺛ ﻪ.
ﺐ ﹶﺛﺒ
ﺃﻭ ﳎﻨﻮﻧﹰﺎ ﻭﺍﹸﳌ ﹶﻘ ﺮ ﺑﻪ ﳎﻬﻮ ﹸﻝ ﺍﻟﻨﺴ ِ
ﺖ ﻓﻠﻬﺎ ﺧﻤﺴ ﻪ.
ﺚ ﻣﺎ ﺑﻴﺪِﻩ ،ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﺑﺄﺧ ٍ ﺥ ﻣﺜﻠﻪ ﻓﻠﻪ ﺛﻠ ﹸﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﺃﺣ ﺪ ﺍﺑﻨ ﻴ ِﻪ ﺑﺄ ٍ
٢٣٩ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺾ ﻭﺍﻟﻮﻻ ِﺀ
ﺙ ﺍﻟﻘﺎﺗ ِﻞ ﻭﺍﳌﹸﺒ ﻌ ِ
ﺑـﺎﺏ ﻣﲑﺍ ِ
ﻣﻦ ﺍﻧﻔﺮﺩ ﺑﻘﺘ ِﻞ ﻣﻮ ﺭﺛِﻪ ﺃﻭ ﺷﺎﺭ ﻙ ﻓﻴﻪ ﻣﺒﺎﺷﺮ ﹰﺓ ﺃﻭ ﺳﺒﺒﹰﺎ ﺑﻼ ﺣ ﻖ ﱂ ﻳﺮﺛﹾﻪ ﺇﻥ ﹶﻟ ِﺰﻣﻪ
ﻒ ﻭﻏﲑﻩ ﺳﻮﺍﺀ. ﹶﻗ ﻮﺩ ﺃﻭ ِﺩﻳﺔﹲ ﺃﻭ ﹶﻛﻔﱠﺎ ﺭﺓﹲ ،ﻭﺍﳌﹸﻜﱠﻠ
ﺻﻴﺎﹶﻟ ٍﺔ ﺃﻭ ِﺣﺮﺍﺑﺔٍ ،ﺃﻭﺷﻬﺎﺩ ِﺓ
ﺤ ﻖ ﹶﻗﻮﺩﹰﺍ ﺃﻭ ﺣ ﺪﹰﺍ ﺃﻭ ﹸﻛﻔﹾﺮﹰﺍ ﺃﻭ ِﺑﺒ ﻐ ٍﻲ ﺃﻭ ِ
ﻭﺇﻥ ﻗﹸِﺘ ﹶﻞ ِﺑ
ﻭﺍﺭﺛِﻪ ،ﺃﻭ ﹶﻗﺘ ﹶﻞ ﺍﻟﻌﺎﺩ ﹸﻝ ﺍﻟﺒﺎ ِﻏ ﻲ ﻭﻋﻜﺴﻪ ﻭ ِﺭﺛﹶﻪ.
ﺐ
ﺤﺠـ ﻭﻻ ﻳ ِﺮﺙﹸ ﺍﻟﺮﻗﻴ ﻖ ﻭﻻ ﻳ ﻮ ﺭﺙﹸ ،ﻭﻳ ِﺮﺙﹸ ﻣ ﻦ ﺑﻌﻀﻪ ﺣ ﺮ ﻭﻳـﻮ ﺭﺙﹸ ،ﻭﻳ
ﻒ ِﺩﻳﻨﻬﻤﺎ.ِﺑ ﹶﻘ ﺪ ِﺭ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﹸﺮﻳﺔِ ،ﻭﻣﻦ ﹶﺃ ﻋﺘ ﻖ ﻋﺒﺪﹰﺍ ﻓﻠﻪ ﻋﻠﻴﻪ ﺍﻟﻮﻻﺀُ ،ﻭﺇﻥ ﺍ ﺧﺘ ﹶﻠ
ﻭﻻ ﻳ ِﺮﺙﹸ ﺍﻟﻨﺴﺎ ُﺀ ﺑـﺎﻟﻮﻻﺀ ﺇﻻ ﻣـﻦ ﺃﻋﺘﻘﻦ ﺃﻭ ﺃﻋﺘﻘﻪ ﻣـﻦ ﺃﻋﺘﻘﻦ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤٠
ﻛﺘـﺎﺏ ﺍﻟﻌﺘـﻖ
ﺴﻪ،
ﺴﺐ ،ﻭﻋﻜﺴﻪ ﺑﻌﻜ ِ
ﺐ ِﻋ ﺘﻖ ﻣﻦ ﻟﻪ ﹶﻛ ﺤ ﻀ ِﻞ ﺍﻟ ﹸﻘ ﺮﺏِ ،ﻭﻳﺴﺘ
ﻭﻫﻮ ِﻣ ﻦ ﹶﺃ ﹾﻓ
ﲑ.
ﺢ ﺗﻌﻠﻴ ﻖ ﺍﻟ ِﻌ ﺘ ِﻖ ﲟﻮﺕٍ ،ﻭﻫﻮ ﺍﻟﺘﺪﺑ ﻭﻳﺼ
ﺑـﺎﺏ ﺍﻟﻜﺘﺎﺑـﺔ
ﺴﺒِﻪ،
ﺴﻪ ﲟﺎ ٍﻝ ﻣﺆ ﺟ ٍﻞ ﰲ ﺫﻣﺘِﻪ ،ﻭﺗﺴ ﻦ ﻣﻊ ﺃﻣﺎﻧ ِﺔ ﺍﻟﻌﺒ ِﺪ ﻭ ﹶﻛ ﻭﻫﻲ ﺑﻴﻊ ﻋﺒﺪِﻩ ﻧﻔ
ﻭﺗ ﹾﻜﺮﻩ ﻣﻊ ﻋﺪﻣِﻪ.
ﻭﳚﻮﺯ ﺑﻴ ﻊ ﺍﳌﻜﺎﺗﺐِ ،ﻭﻣﺸﺘﺮِﻳﻪ ﻳﻘﻮ ﻡ ﻣﻘﹶﺎ ﻡ ﻣﻜﺎِﺗِﺒﻪِ ،ﻓﺈﻥ ﺃﺩﻯ )ﻟـﻪ( ﻋﺘـﻖ،
ﺠ ﺰ ﻋﺎﺩ ِﻗﻨﹰﺎ.
ﻭﻭﻻﺅﻩ ﻟﻪ ،ﻭﺇﻥ ﻋ
ﺑـﺎﺏ ﺃﺣﻜﺎﻡ ﺃﻣﻬﺎﺕ ﺍﻷﻭﻻﺩ
ﺇﺫﺍ ﹶﺃ ﻭﹶﻟ ﺪ ﺣ ﺮ ﹶﺃ ﻣﺘﻪ ،ﺃﻭ ﹶﺃ ﻣ ﹰﺔ ﻟـﻪ ﻭﻟﻐﲑِﻩ ،ﺃﻭ ﹶﺃ ﻣ ﹶﺔ ﻭﻟﺪِﻩ ﺧِ ﻠ ﻖ ﻭﻟﺪﻩ ﺣ ﺮﺍﹰ ،ﺣﻴﹰﺎ
ﻂ- ﺨﻄِﻴ ٍ ﻀ ﻐﺔﹲ ﺃﻭ ﺟﺴﻢ ﺑﻼ ﺗ ﻭِﻟ ﺪ ﺃﻭ ﻣﻴﺘﺎﹰ ،ﻭﻗﺪ ﺗﺒﻴﻦ ﻓﻴﻪ ﺧ ﹾﻠﻖ ﺍﻹﻧﺴﺎﻥ -ﻻ ﻣ
ﺕ ﺃﻡ ﻭﻟ ٍﺪ ﻟـﻪ ﺗ ﻌِﺘﻖ ﲟﻮﺗِﻪ ِﻣ ﻦ ﻛ ﱢﻞ ﻣﺎﻟِﻪ. ﺻﺎﺭ
ﻁ ٍﺀ ﻭﺧﺪﻣ ٍﺔ ﻭﺇِﺟﺎ ﺭ ٍﺓ ﻭﳓﻮِﻩ ،ﻻ ﰲ ﻧ ﹾﻘ ِﻞ
ﻭﺃﺣﻜﺎ ﻡ ﹸﺃ ﻡ ﺍﻟﻮﻟ ِﺪ ﺃﺣﻜﺎ ﻡ ﺍ َﻷ ﻣ ِﺔ ﻣﻦ ﻭ ﹾ
ﻒ ﻭﺑﻴ ٍﻊ ﻭ ﺭ ﻫ ٍﻦ ﻭﳓﻮِﻫﺎ.
ﻚ ﰲ ﺭﻗﺒﺘِﻬﺎ ،ﻭﻻ ﲟﺎ ﻳﺮﺍﺩ ﻟـﻪ ،ﻛ ﻮ ﹾﻗ ٍ ﺍﳌﹸ ﹾﻠ ِ
٢٤١ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻛﺘـﺎﺏ ﺍﻟﻨﻜـﺎﺡ
ﺐ ﻋﻠﻰ ﻣﻦ ﻭﻫﻮ ﺳﻨﺔﹲ ،ﻭﻓﻌﻠﹸﻪ ﻣﻊ ﺍﻟﺸﻬﻮ ِﺓ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻧﻮﺍﻓ ِﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﳚ
) (
ﺡ ﻭﺍﺣﺪ ٍﺓ ﺩﻳﻨ ٍﺔ * ﺃﺟﻨﺒﻴ ٍﺔ ِﺑ ﹾﻜ ٍﺮ ﻭﻟﹸﻮ ٍﺩ ﺑﻼ ﹸﺃﻡ ،ﻭﻟﻪ ﻑ ﺍﻟ ﺰﻧﺎ ِﺑﺘ ﺮﻛِﻪ .ﻭﻳﺴ ﻦ ﻧﻜﺎ
ﳜﺎ
ﻧ ﹶﻈﺮ ﻣﺎ ﻳﻈﻬ ﺮ ﻏﺎﻟﺒﹰﺎ ﻣﺮﺍﺭﹰﺍ ﺑﻼ ﺧﻠﹾﻮ ٍﺓ.
ـــــــــــــــــــــــــــــــــــ
ﺨﻴـ ﺮ ﺡ ﻭﺍﺣﺪ ٍﺓ ﺩﻳﻨ ٍﺔ( ﺇﱃ ﺁﺧﺮﻩ ﻋﺒﺎﺭ ﹸﺓ ﺍﳌﻘﻨﻊ :ﻭﻳﺴﺘ
ﺤﺐ ﺗ * ﻗﻮﻟـﻪ) :ﻭﻳﺴ ﻦ ﻧﻜﺎ
ﺕ ﺍﻟﺪﻳ ِﻦ ﺍﻟﻮﻟﻮ ِﺩ ﺍﻟِﺒ ﹾﻜ ِﺮ ﺍﳊﺒﻴﺒ ِﺔ ﺍﻷﺟﻨﺒﻴ ِﺔ.
ﺫﺍ ِ
ﺱ
ﺡ ﲟﺎ ﻋﺪﻩ ﺍﻟﻨـﺎ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﻻ ﻳﺒ ﹸﻄ ﹸﻞ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﻨﻌﻘﺪ ﺍﻟﻨﻜﺎ
ﺱ ﻣـﺎ ﻋـﺪﻭﻩ
ﻁ ﺑﲔ ﺍﻟﻨﺎ ِ
ﻆ ﻭﻓﻌ ٍﻞ ﻛﺎﻥ ،ﻭﻣﺜﻠﹸﻪ ﻛﻞﱡ ﻋ ﹾﻘﺪٍ ،ﻭﺍﻟﺸﺮ ﹸ
ﻧﻜﺎﺣﹰﺎ ﺑﺄﻱ ﻟﻐ ٍﺔ ﻭﻟﻔ ٍ
ﺐ ﰲ ﺭﺟ ٍﻞ ﻣﺸﻰ ﺇﻟﻴﻪ ﻗﻮﻣﻪ ،ﻓﻘـﺎﻟﻮﺍ :ﺯ ﻭ
ﺝ ﺺ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳ ِﺔ ﺃﰊ ﻃﺎﻟ ٍ
ﺷﺮﻃﺎﹰ ،ﻧ
ﺝ ﻓﺄﺧﱪﻭﻩ ﻓﻘﺎﻝ :ﻗﺒﻠﺖ ،ﻫﻞ ﻳﻜـﻮﻥ
ﻒ ﻓﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺰﻭ ِ
ﻓﻼﻧﹰﺎ .ﻓﻘﺎﻝ :ﺯﻭﺟﺘﻪ ﻋﻠﻰ ﺃﻟ ٍ
ﻑ ﺻﺤﻴﺢ ،ﻭﻗـﺪ
ﺡ ﺍﳌﻮﻗﻮ
ﻫﺬﺍ ﻧﻜﺎﺣﺎﹰ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻘﻴﻞ :ﻫﺬﺍ ﻳﻌﻄِﻲ ﺃﻥ ﺍﻟﻨﻜﺎ
ﺃﺣﺴ ﻦ ﺍﺑ ﻦ ﻋﻘﻴ ٍﻞ ﻓﻴﻤﺎ ﻗﺎﻟﻪ ،ﻭﻫﻮ ﻃﺮﻳﻘ ﹸﺔ ﺃﰊ ﺑﻜﺮٍ ،ﻓﺈ ﱠﻥ ﻫﺬﺍ ﻟﻴﺲ ﺗﺮﺍﺧﻴﹰﺎ ﻟﻠﻘﺒﻮ ِﻝ ﻛﻤـﺎ
ﺥ ﻟﻺﺟﺎﺯﺓِ ،ﻭﻣﺴﺄﻟ ﹸﺔ ﺃﰊ ﻃﺎﻟﺐٍ ،ﻭﻛﻼ ﻡ ﺃﰊ ﺑﻜﺮٍ ،ﻓﻴﻤﺎ ﺇﺫﺍ ﱂ
ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ ،ﻭﺇﳕﺎ ﻫﻮ ﺗﺮﺍ ٍ
ﺲ ﺍﻹﳚﺎﺏِ،
ﺲ ﺍﻹﳚﺎﺏِ ،ﻭﻫﺬﺍ ﺣﺴﻦ ،ﺃﻣﺎ ﺇﺫﺍ ﺗﻔﺮﻗﺎ ﻋﻦ ﳎﻠ ِ
ﺝ ﺣﺎﺿﺮﹰﺍ ﰲ ﳎﻠ ِ
ﻳﻜﹸ ِﻦ ﺍﻟﺰﻭ
ﻓﻠﻴﺲ ﰲ ﻛﻼﻡ ﺃﲪ ﺪ ﻭﺃﰊ ﺑﻜ ٍﺮ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﺎ ﹶﻝ :ﺇﻥ ﺍﻟﻌﺎِﻗ ﺪ ﺍﻵ ﺧ ﺮ ﺇﻥ
ﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ ﺍﻋﺘِﺒ ﺮ ﹶﻗﺒﻮﻟﹸﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﺟﺎﺯ ﺗﺮﺍﺧِﻲ ﺍﻟﻘﺒﻮ ﹸﻝ ﻋﻦ ﺍﻹﳚﺎﺏ ،ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ
ﻭﻻﻳﺔ ﺍﻟﻘﻀﺎ ِﺀ ﻣﻊ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻮﻛﺎﻟﺔ :ﺇﻧﻪ ﳚﻮﺯ ﻗﺒﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻟﻔﹶﻮ ِﺭ ﻭﺍﻟﺘﺮﺍﺧِـﻲ،
ﺲ ﺍﻟﻮﻛﺎﻟﺔِ ،ﻭﺫﹶﻛ ﺮ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﳌﹸﺠ ﺮ ِﺩ ﻭﺍﺑ ﻦ ﻋﻘﻴ ٍﻞ ﰲ ﺍﻟﻔﹸﺼﻮ ِﻝ
ﻉ ﻣﻦ ِﺟﻨ ِ
ﻭﺇﳕﺎ ﺍﻟﻮﻻﻳ ﹸﺔ ﻧﻮ
ﻀ ﺮ ﺷـﺎﻫﺪﺍ ِﻥ .ﻗـﺎﻝ ﺃﺑـﻮ
ﰲ ﺗﺘ ﻤ ِﺔ ﺭﻭﺍﻳ ِﺔ ﺃﰊ ﻃﺎﻟﺐٍ ،ﻓﻘﺎﻝ ﺍﻟﺰﻭﺝ :ﻗﺒﻠﺖ ،ﺻ ﺢ ﺇﺫﺍ ﺣ
ﺍﻟﻌﺒﺎﺱ :ﻭﻫﻮ ﻳﻘﻀﻲ ﺑﺄ ﱠﻥ ﺇﺟﺎﺯ ﹶﺓ ﺍﻟ ﻌ ﹾﻘ ِﺪ ﺍﳌﻮﻗﻮﻑِ ،ﺇﺫﺍ ﹸﻗﻠﹾﻨﺎ ﺑﺎﻧﻌﻘﺎﺩِﻩ ﺗﻔﺘﻘ ﺮ ﺇﱃ ﺷـﺎﻫ ﺪﻳﻦِ،
ﺴ ﻦ ﺍ .ﻫـ.
ﻭﻫﻮ ﻣﺴﺘﻘﻴ ﻢ ﺣ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤٢
ﺢ ِﲞﻄﹾﺒ ِﺔ ﺍﳌﹸ ﻌﺘ ﺪ ِﺓ ﻣﻦ ﻭﻓﺎ ٍﺓ ﻭﺍﹸﳌﺒﺎﻧﺔِ ،ﺩﻭﻥ ﺍﻟﺘﻌﺮﻳﺾِ ،ﻭﻳﺒﺎﺣـﺎﻥ ﻭﻳﺤﺮﻡ ﺍﻟﺘﺼﺮﻳ
ﲑ ﺯﻭﺟِﻬـﺎ. ﺤﺮﻣﺎ ِﻥ ﻣﻨـﻬﺎ ﻋﻠـﻰ ﻏـ ِ ﺙ ﹶﻛ ﺮ ﺟ ِﻌﻴ ٍﺔ .ﻭﻳ ِﻟ ﻤ ﻦ ﹶﺃﺑﺎﻧﻬﺎ ﺑﺪﻭ ِﻥ ﺍﻟﺜﻼ ِ
ﻚ ﻟﺮﺍﻏﺐ ،ﻭﺗﺠﻴﺒﻪ ﻣﺎ ﻳ ﺮ ﹶﻏﺐ ﻋﻨﻚ ،ﻓﺈ ﹾﻥ ﺃﺟﺎﺏ ﻭﻟِـ ﻲ ﺾ :ﺇﻧﻲ ﰲ ِﻣﹾﺜِﻠ ِ ﻭﺍﻟﺘ ﻌﺮِﻳ
ﺠﺒ ﺮ ِﺓ ﳌﺴﻠﻢٍ ،ﺣﺮ ﻡ ﻋﻠﻰ ﻏﲑِﻩ ِﺧ ﹾﻄﺒﺘﻬﺎ ،ﻭﺇﻥ ﺭ ﺩ ﺃﻭ ﹶﺃ ِﺫ ﹶﻥ ﲑ ﺍﳌﹸ
ﺖﻏ ﺠﺒ ﺮﺓﹰ ،ﺃﻭ ﺃﺟﺎﺑ
ﻣ
ﺴ ﻦ ﺍﻟ ﻌ ﹾﻘﺪ ﻳﻮ ﻡ ﺍﳉﹸﻤﻌ ِﺔ ﻣﺴﺎ ًﺀ ِﺑﺨ ﹾﻄﺒ ِﺔ ﺍﺑ ِﻦ ﻣﺴﻌﻮ ٍﺩ.ﺃﻭ ﺟ ِﻬﻠﹶﺖ ﺍﳊﺎ ﹸﻝ ﺟﺎ ﺯ .ﻭﻳ
ﻓﺼـﻞ
ﺢ ﳑ ﻦ ﺏ ﻭﺍﻟ ﹶﻘﺒﻮ ﹸﻝ .ﻭﻻ ﻳﺼ ﻭﺃﺭﻛﺎﻧﻪ :ﺍﻟﺰﻭﺟﺎ ِﻥ ﺍﳋﹶﺎﻟﻴﺎ ِﻥ ﻣﻦ ﺍﳌﹶﻮﺍﻧﻊِ ،ﻭﺍﻹﳚﺎ
ﺡ ﺃﻭ ﺗﺰﻭﺟﺘﻬﺎ ﺖ ﻫﺬﺍ ﺍﻟﻨﻜﺎ ﺖ ﻭﺃﹶﻧﻜﺤﺖ ،ﻭﻗﺒﻠ ﻆ ﺯﻭﺟ ﲑ ﻟﻔ ِ ﺴﻦ ﺍﻟﻌﺮﺑﻴ ﹶﺔ ﺑﻐ ِ
ﺤِ ﻳ
ﺹ ﺖ ﺃﻭ ﻗﺒﻠﺖ ،ﻭﻣﻦ ﺟ ِﻬﻠﹶﻬﻤﺎ ﱂ ﻳ ﹾﻠ ﺰﻣﻪ ﺗ ﻌﱡﻠﻤﻬﻤﺎ ،ﻭﻛﻔﺎﻩ ﻣﻌﻨﺎﻫﻤﺎ ﺍﳋﺎ ﺃﻭ ﺗﺰﻭﺟ
ﺢ ﻣﺎ ﺩﺍﻣﺎ ﰲ ﺏﺻ ﺑﻜ ﱢﻞ ﻟﺴﺎﻥٍ ،ﻓﺈﻥ ﺗﻘﺪﻡ ﺍﻟﻘﺒﻮ ﹸﻝ ﱂ ﻳﺼﺢ ،ﻭﺇﻥ ﺗﺄﺧﺮ ﻋﻦ ﺍﻹﳚﺎ ِ
ﺲ ﻭﱂ ﻳﺘﺸﺎﻏﹶﻼ ﲟﺎ ﻳ ﹾﻘ ﹶﻄ ﻌﻪ ،ﻭﺇﻥ ﺗﻔﺮﻗﺎ ﻗﺒﻠﹶﻪ ﺑ ﹶﻄ ﹶﻞ.
ﺍﻠ ِ
ﻓﺼـﻞ
ﻭﻟـﻪ ﺷﺮﻭﻁﹲ:
ﱄ ﺇﱃ ﺍﻟﺰﻭﺟ ِﺔ ﺃﻭ ﲰﺎﻫﺎ ﺃﻭ ﻭﺻﻔﹶﻬﺎ
ﲔ ﺍﻟﺰﻭﺟﲔِ ،ﻓﺈﻥ ﺃﺷﺎ ﺭ ﺍﻟﻮ ﱡ
ﺃﺣﺪﻫﺎ -ﺗﻌﻴ
ﺢ.
ﲟﺎ ﺗﺘﻤﻴ ﺰ ﺑـﻪ ،ﺃﻭ ﻗﺎﻝ ﺯﻭﺟﺘﻚ ﺑِﻨﱵ ﻭﻟﻪ ﻭﺍﺣﺪﺓﹲ ﻻ ﺃﻛﺜ ﺮ ﺻ
ﻓﺼـﻞ
(ً
ﺍﻟﺜﺎﱐ :ﺭﺿﺎﻫﻤﺎ ﺇﻻ ﺍﻟﺒﺎﻟ ﹶﻎ ﺍﹶﳌﻌﺘﻮ ﻩ ﻭﺍﻨﻮﻧ ﹶﺔ ﻭﺍﻟﺼﻐﲑ ﹶﺓ ﻭﺍﻟِﺒ ﹾﻜ ﺮ ﻭﻟﻮ ﻣ ﹶﻜﻠﱠﻔﺔ)*
ﲑ ﺇ ﹾﺫﻧِﻬﻢ ،ﻛﺎﻟﺴﻴ ِﺪ ﻣﻊ ﺇﻣﺎﺋِﻪ
)*( ﺡ ﻳ ﺰﻭﺟﺎﻧِﻬﻢ ﺑﻐ ِ
ﺻﻴ ﻪ ﰲ ﺍﻟﻨﻜﺎ ِ
ﺏ ﻭﻭ ِ
ﻻ ﺍﻟﱠﺜﻴﺐ ،ﻓﺈ ﱠﻥ ﺍﻷ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ" :ﻭﺍﻟِﺒ ﹾﻜ ﺮ ﻭﻟﻮ ﻣ ﹶﻜﱠﻠﻔﹶﺔ" .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﻻ ﳚﻮﺯ ﺗﺰﻭﻳ ﺞ ﺍﺑﻨـ ِﺔ ﺗﺴـ ِﻊ
ﺐ ﺍﻟﺼﻐﲑﺓِ؟ ﻋﻠﻰ ﻭﺟﻬﲔ .ﻗـﺎﻝ ﰲ ﺍﻟﺸـﺮﺡ=
ﲔ ﺇﻻ ﺑﺈﺫﻧِﻬﺎ ،ﻭﻫﻞ ﻟـﻪ ﺗﺰﻭﻳ ﺞ ﺍﻟﺜﻴ ِ
ﺳﻨ
٢٤٣ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﺴﻊٍ؛ ﻭﻻ ﺻـﻐﲑﹰﺍ ﻭﻻ ﻭ ﻋ ﺒﺪِﻩ ﺍﻟﺼﻐﲑِ ،ﻭﻻ ﻳ ﺰ ﻭﺝ ﺑﺎﻗﻲ ﺍﻷﻭﻟﻴﺎ ِﺀ ﺻﻐﲑ ﹰﺓ ﺩﻭ ﹶﻥ ِﺗ
ﺕ ﺍﻟِﺒﻜﹾـ ِﺮ ﻭﻧﻄﹾـ ﻖ
ﺻﻤﺎ
ﺖ ﺗﺴـ ٍﻊ ﺇﻻ ﺑﺈﺫﻧِﻬﻤﺎ ،ﻭﻫﻮ ﻛﺒﲑ ﹰﺓ ﻋﺎﻗﻠﺔﹰ ،ﻭﻻ ﺑـﻨ
ﺐ.ﺍﻟﱠﺜﻴ ِ
ﻓﺼـﻞ
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻮﱄﱡ ،ﻭﺷﺮﻭﻃﹸﻪ :ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﺍﻟ ﱡﺬﻛﹸﻮﺭﻳﺔﹸ ،ﻭﺍﳊﺮﻳـﺔﹸ ،ﻭﺍﻟ ﺮﺷـ ﺪ ﰲ
) (
ﻕ ﺍﻟﺪﻳﻦ ِﺳﻮﻯ ﻣﺎ ﻳﺬ ﹶﻛﺮ ،ﻭﺍﻟﻌﺪﺍﻟ ﹸﺔ * ،ﻓﻼ ﺗﺰ ﻭ
ﺝ ﺍﻣﺮﺃﺓﹲ ﻧﻔﺴـﻬﺎ ﺍﻟ ﻌ ﹾﻘﺪِ ،ﻭﺍﺗﻔﺎ
ﻭﻻ ﻏﻴﺮﻫﺎ.
ﺏ ﻭﺇﻥ ﻋـﻼ ،ﰒ
ﺻﻴﻪ ﻓﻴﻪ ،ﰒ ﺟﺪﻫﺎ ﻷ ٍ
ﻭﻳ ﹶﻘ ﺪﻡ ﺃﺑﻮ ﺍﳌﺮﺃ ِﺓ ﰲ ﺇﻧﻜﺎﺣِﻬﺎ ،ﰒ ﻭ ِ
ﺍﺑﻨﻬﺎ ،ﰒ ﺑﻨﻮﻩ ﻭﺇﻥ ﻧ ﺰﻟﹸﻮﺍ ،ﰒ ﹶﺃﺧﻮﻫﺎ ﻷﺑﻮﻳﻦِ ،ﰒ ﻷﺏٍ ،ﰒ ﺑﻨﻮﳘـﺎ ﻛـﺬﻟﻚ ،ﰒ
ﺐ ﻛﺎﻹﺭﺙِ ،ﰒ
ﺴ ٍ
ﻋﻤﻬﺎ ﻷﺑﻮﻳ ِﻦ ﰒ ﻷﺏٍ ،ﰒ ﺑﻨﻮﻫﻤﺎ ﻛﺬﻟﻚ ،ﰒ ﹶﺃ ﹾﻗ ﺮﺏ ﻋﺼﺒ ٍﺔ ﺑﻨ
ﺴﺒﺎﹰ ،ﰒ ﻭﻻﺀٌ ،ﰒ ﺍﻟﺴﻠﻄﺎ ﹸﻥ.
ﺼﺒِﺘ ِﻪ ﻧ
ﺏ ﻋ
ﺍ ﹶﳌ ﻮﻟﹶﻰ ﺍﳌﹸﻨ ِﻌﻢ ،ﰒ ﺃﻗﺮ
ـــــــــــــــــــــــــــــــــــ
ﺺ ﻋﻠﻴﻪ
ﲔ ﻓﺎﳌﺸﻬﻮ ﺭ ﻋﻨﻪ ﺃﻬﻧﺎ ﹶﻛ ﻤ ﻦ ﱂ ﺗﺒﹸﻠ ﹾﻎ ﺗﺴﻌﺎﹰ ،ﻧ
ﺖ ﺍﳉﺎﺭﻳ ﹸﺔ ﺗﺴ ﻊ ﺳﻨ
=ﺍﻟﻜﺒﲑ :ﺇﺫﺍ ﺑﻠﻐ ِ
ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔـ ﹶﺔ ﻭﺳـﺎﺋ ﺮ ﺍﻟﻔﻘﻬـﺎﺀ .ﻗـﺎﻝ ﰲ ﰲ ﺭﻭﺍﻳ ِﺔ ﺍﻷﺛﹾﺮﻡ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟ
ﺏ ﺇﺟﺒﺎ ﺭ
ﺏ ﰲ ﺍﻹﺟﺒﺎﺭِ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﻭﻟﻴﺲ ﻟﻸ ِ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳉ ﺪ ﻛﺎﻷ ِ
ﺴ ِﻊ ِﺑﻜﹾﺮﹰﺍ ﻛﺎﻧﺖ ﺃﻭ ﹶﺛﻴﺒﺎﹰ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪ ﺪ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍ .ﻫـ.
ﺖ ﺍﻟﺘ
ﺑﻨ ِ
ﺖ.
ﺏ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺍ ﻣﺘﻨ ﻌ
ﻭﺃﻣﺎ ﺍﻟِﺒ ﹾﻜﺮ ﺍﻟﺒﺎﻟﻎﹸ ،ﻓﻘﺎﻝ ﺃﻛﺜ ﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﻻ ﺇﺟﺒﺎ ﺭ ﻟﻸ ِ
* ﻗﻮﻟـﻪ) :ﻭﺍﻟﻌﺪﺍﻟ ﹸﺔ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻻ ﺗﺸﺘﺮﻁﹸ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟ
ﻚ ﻭﺃﺑﻮﺣﻨﻴﻔﺔ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤٤
) (
ﺏ * ،ﺃﻭ ﱂ ﻳﻜﻦ ﺃﻫﻼﹰ ،ﺃﻭ ﻏﺎﺏ ﹶﻏﻴﺒ ﹰﺔ ﻣﻨﻘﻄﻌ ﹰﺔ ﻻ ﺗﻘ ﹶﻄﻊ ﺇﻻ ﻀ ﹶﻞ ﺍﻷﻗﺮ ﻓﺈﻥ ﻋ
ﺢ. ﲑ ﻋﺬ ٍﺭ ﱂ ﻳﺼ ﱯ ﻣﻦ ﻏ ِ ﺝ ﺍﻷﺑﻌ ﺪ ﺃﻭ ﺃﺟﻨ ﺝ ﺍﻷﺑﻌﺪ ،ﻭﺇﻥ ﺯ ﻭ ﺑ ﹸﻜﻠﹾﻔ ٍﺔ ﻭﻣﺸ ﱠﻘ ٍﺔ ﺯ ﻭ
ﻓﺼــﻞ
ﲔ ﺳﻤِﻴ ﻌ ﻴ ِﻦ
ﺢ ﺇﻻ ﺑﺸﺎﻫ ﺪﻳ ِﻦ ﻋ ﺪﹶﻟ ﻴ ِﻦ ﹶﺫ ﹶﻛ ﺮﻳ ِﻦ ﻣ ﹶﻜﱠﻠ ﹶﻔ ِ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺸﻬﺎﺩﺓﹸ ،ﻓﻼ ﻳﺼ
ﻧﺎ ِﻃ ﹶﻘ ﻴ ِﻦ.
ﺐ ﻭﺍﳊﹸﺮﻳ ﹸﺔ -ﺷﺮﻃﹰﺎ ﺴ ﺼﺐ - ﻭﻫﻮ ﺍﻟﻨ ﻭﻟﻴﺴﺖ ﺍﻟﻜﻔﺎﺀﺓﹸ ،ﻭﻫﻲ :ﺩِﻳﻦ ﻭ ﻣ ﻨ ِ
ﺽﺏ ﻋﻔﻴﻔ ﹰﺔ ﺑﻔﺎﺟﺮٍ ،ﺃﻭ ﻋﺮﺑﻴ ﹰﺔ ﺑﻌﺠﻤﻲٍ ،ﹶﻓ ِﻠ ﻤ ﻦ ﹶﻟ ﻢ ﻳـ ﺮ ﺝ ﺍﻷ ﰲ ﺻﺤﺘِﻪ ،ﻓﻠﻮ ﺯ ﻭ
) ُ(
ﻣﻦ ﺍﳌﺮﺃ ِﺓ ﺃﻭ ﺍﻷﻭﻟﻴﺎ ِﺀ ﺍﻟ ﹶﻔﺴﺦ * .
ـــــــــــــــــــــــــــــــــــ
ﺏ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺗ ﻌﺬﱠ ﺭ ﻣ ﻦ ﹶﻟﻪ
ﻀ ﹶﻞ ﺍﻷﻗﺮ
* ﻗﻮﻟـﻪ) :ﻓﺈﻥ ﻋ
ﺡ
ﻉ ﻭﻻﻳ ٍﺔ ﰲ ﻏ ِﲑ ﺍﻟﻨﻜﺎ ِ ﺖ ﺍﻟﻮﻻﻳ ﹸﺔ ﺇﱃ ﺃﺻﻠ ِﺢ ﻣ ﻦ ﻳﻮﺟﺪ ،ﹶﻓ ﻤ ﻦ ﻟـﻪ ﻧﻮ
ﺡ ﺍﻧﺘﻘﻠ ﻭﻻﻳ ﹸﺔ ﺍﻟﻨﻜﺎ ِ
ﺲ ﺍﻟ ﹶﻘﺮﻳﺔِ ،ﻭﻫﻮ ﺍﳌﹸﺮﺍﺩ ﺑﺎﻟ ﺪ ﻫﻘﹶﺎ ِﻥ ﻭﺃﻣ ِﲑ ﺍﻟﻘﺎﻓﻠ ِﺔ ﻭﳓﻮِﻩ ،ﻗﺎﻝ ﺍﻹﻣﺎ ﻡ ﺃﲪـ ﺪ ﰲ ﺭﻭﺍﻳـﺔ ﻛﺮﺋﻴ ِ
ﺽ ﻳ ﺰ ﻭﺝ ،ﺇﻥ ﺍﻟﻮﺍﱄ ﻳﻨﻈﹸﺮ ﰲ ﺍ ﹶﳌ ﻬ ِﺮ ﻭﺇ ﱠﻥ
ﺍ ﹶﳌﺮﻭﺫﻱ :ﰲ ﺍﻟﺒﻠ ِﺪ ﻳﻜﻮ ﹸﻥ ﻓﻴﻪ ﺍﻟﻮﺍﱄ ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﺎ ٍ
ﺿﹰﺎ ﺇﻟﻴﻬﺎ ﻭ ﺣﺪﻫﺎ ،ﻛﻤﺎ ﺃ ﱠﻥ ﹶﺃ ﻣ ﺮ ﺍﻟﻜﹸ ﹾﻔ ِﺆ ﻟﻴﺲ ﻣ ﹶﻔﻮﺿﹰﺎ ﺇﻟﻴﻬﺎ ﻭ ﺣﺪﻫﺎ ﺍ.ﻫـ.
ﹶﺃ ﻣﺮﻩ ﻟﻴﺲ ﻣ ﹶﻔ ﻮ
ﺦ" ،ﻭﻋﻨﻪ ﻻ ﻳ ﻤِﻠﻚ ﺇﻻ ﺑﻌ ﺪ
ﺽ ﻣﻦ ﺍﳌﺮﺃ ِﺓ ﺃﻭ ﺍﻷﻭﻟﻴﺎ ِﺀ ﺍﻟﻔﺴ
* ﻗﻮﻟـﻪ" :ﻓ ِﻠ ﻤ ﻦ ﱂ ﻳ ﺮ
ﺍﻟﻔﺴ ِﺦ ﻣﻊ ِﺭﺿﺎ ﺍﳌﺮﺃ ِﺓ ﻭﺍﻷﻗﺮﺏِ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﻥ
ﺱ ِﺇﻧﺎ ﺧ ﹶﻠ ﹾﻘﻨﺎ ﹸﻛ ﻢ ِﻣ ﻦ ﹶﺫ ﹶﻛ ٍﺮ
ﺐ ﻻ ﺍﻋﺘﺒﺎ ﺭ ﻟـﻪ ﰲ ﺍﻟﻜﻔﺎﺀ ِﺓ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺴ
ﺍﻟﻨ
ﻞ ِﻟﺘﻌﺎ ﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛ ﺮ ﻣﻜﹸ ﻢ ِﻋ ﻨ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﹶﺃﺗﻘﹶﺎ ﹸﻛ ﻢ
ﻭﹸﺃﻧﺜﹶﻰ ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﹸﻛ ﻢ ﺷﻌﻮﺑًﺎ ﻭ ﹶﻗﺒﺎِﺋ ﹶ
ﺝ ﺑﻐﲑ ﻫﺎﴰﻲ ،ﲟﻌﲎ ﺃﻧﻪ ﻻ ]اﻟﺤﺠﺮات [١٣:ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﳍﺎﴰﻴ ﹶﺔ ﻻ ﺗ ﺰﻭ
ﱯ ﺕ ﺍﻟﻨ
ﺕ ﻣﻦ ﺑﻨﺎ ِ ﻕ ﻣﻦ ِﺩﻳ ِﻦ ﺍﻹﺳﻼﻡِ ،ﺇﺫ ِﻗﺼ ﹸﺔ ﺗﺰﻭﻳ ِﺞ ﺍﳍﺎﴰﻴﺎ ِ ﳚﻮﺯ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﻣﺎﺭ
ﺤﻜﹶﻰ ﻫﺬﺍ ﺧﻼﻓﹰﺎ ﺨﻔﹶﻰ ،ﻓﻼ ﳚﻮ ﺯ ﺃ ﹾﻥ ﻳ ﺴﻨ ِﺔ ﺛﹸﺒﻮﺗﹰﺎ ﻻ ﻳ
ﺖ ﰲ ﺍﻟ
ﲔ ﺛﺒﺘ
ﻭﻏﲑِﻫ ﻢ ﺑﻐ ِﲑ ﺍﳍﺎﴰﻴ
ﺐ ﺃﲪﺪ ﺍ .ﻫـ. ﰲ ﻣﺬﻫ ِ
٢٤٥ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﺑـﺎﺏ ﺍﶈﺮﻣﺎﺕ ﰲ ﺍﻟﻨﻜـﺎﺡ
ﺖ ﺍﻻﺑ ِﻦ ﻭﺑِﻨﺘﺎﻫﻤﺎ ﻣﻦ ﺖ ﻭﺑﻨ ﲢﺮ ﻡ ﺃﺑﺪﹰﺍ ﺍﻷﻡ ،ﻭﻛ ﱡﻞ ﺟ ﺪ ٍﺓ ﻭﺇﻥ ﻋ ﹶﻠﺖ ،ﻭﺍﻟﺒﻨ
ﺖ
ﺖ ﺍﺑﻨﺘِﻬﺎ ،ﻭﺑﻨ ﺖ ﺍﺑﻨِﻬﺎ ﻭﺑﻨ ﺖ ﻭﺑﻨﺘﻬﺎ ﻭﺑﻨ ﺣﻼ ٍﻝ ﻭﺣﺮﺍ ٍﻡ ﻭﺇﻥ ﺳ ﹶﻔ ﹶﻠﺖ ،ﻭﻛ ﱡﻞ ﺃﺧ ٍ
ﺖ ﺍﺑﻨِﻪ ﻭﺑﻨﺘﻬﺎ ﻭﺇﻥ ﺳ ﹶﻔ ﹶﻠﺖ ،ﻭﻛ ﱡﻞ ﻋ ﻤ ٍﺔ ﻭﺧﺎﻟ ٍﺔ ﻭﺇﻥ ﻋ ﹶﻠﺘـﺎ، ﺥ ﻭﺑﻨﺘﻬﺎ ﻭﺑﻨ ﻛ ﱢﻞ ﺃ ٍ
ﻭﺍﳌﹸﻼ ﻋﻨﺔﹸ ﻋﻠﻰ ﺍﳌﹸﻼ ِﻋ ِﻦ.
) (
ﺖ ﺍﺑﻨِﻪ * .
ﺴﺐِ ،ﺇﻻ ﹸﺃ ﻡ ﺃﺧﺘِﻪ ﻭﺃﺧ ﺤ ﺮ ﻡ ﺑﺎﻟﻨ
ﻉ ﻣﺎ ﻳ ﺤﺮﻡ ﺑﺎﻟﺮﺿﺎ ِ
ﻭﻳ
ـــــــــــــــــــــــــــــــــــ
ﺕ ﺖ ﺍﺑﻨِﻪ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺍﻟﻘﺴ ﻢ ﺍﻟﺜﺎﱐ ﺍ ﹸﳌ
ﺤﺮﻣـﺎ * ﻗﻮﻟـﻪ) :ﺇﻻ ﹸﺃ ﻡ ﹸﺃ ﺧﺘِﻪ ،ﻭﺃﹸ ﺧ
ﺐ ﺳﻮﺍﺀً ،ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻗﻮﻟـﻪ :ﻭﻳﺤﺮ ﻡ ﺑـﻪ ﺤﺮﻡ ﺑﻪ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴ ِ ﺑﺎﻟﺮﺿﺎﻉِ ،ﻭﻳ
ﺤﺮﻣﺎ ِﻥ
ﺖ ﺍﺑﻨِﻪ ﻓﻼ ﻳ
ﺐ ﻟﻠﺤﺪﻳﺚِ ،ﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟﺒﻨﺎﺀ :ﺇﻻ ﺃ ﻡ ﺃﹸﺧﺘِﻪ ،ﻭﺃﹸﺧ ﺇﱃ ﺁﺧﺮﻩ ،ﻫﺬﺍ ﺍﳌﺬﻫ
ﻉ ﻣﻦ ﺟﻬ ٍﺔ ﹸﺃ ﺧﺮﻯ ﻟﻜﻮﻧِﻬﺎ ﺯﻭﺟـ ﹶﺔ ﺖ ﻣﻦ ﻏ ِﲑ ﺍﻟﺮﺿﺎ ِ ﺑﺎﻟﺮﺿﺎﻉِ ،ﻟﻜﻦ ﺃﻡ ﺃﺧﺘِﻪ ﺇﳕﺎ ﺣ ﺮ ﻣ
ﺖ ﺍﺑﻨِـﻪ، ﺴﺐِ ،ﻭﻛﺬﻟﻚ ﺃﺧ ﺃﺑﻴﻪِ ،ﻭﺫﻟﻚ ﻣﻦ ﺟﻬ ِﺔ ﲢﺮ ِﱘ ﺍﳌﹸﺼﺎﻫﺮ ِﺓ ﻻ ﻣﻦ ﺟﻬ ِﺔ ﲢﺮ ِﱘ ﺍﻟﻨ
ﺖ ﻟﻜﻮﻧِﻬﺎ ﺭﺑِﻴﺒﺘ ﻪ ﻓﻼ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﺍﺳﺘﺜﻨﺎﺋِﻬﺎ ﺍ.ﻫـ. ﺇﳕﺎ ﺣﺮﻣ
ﺐ( ﻗﺎﻝ
ﺴ ِ
ﺤﺮﻡ ﻣﻦ ﺍﻟﻨ
ﻉ ﻣﺎ ﻳ
ﺤﺮﻡ ﻣﻦ ﺍﻟ ﺮﺿﺎ ِ
ﻆ ﺍﺑ ﻦ ﺣﺠ ٍﺮ ﻋﻠﻰ ﻗﻮﻟﻪ ) :ﻳ
ﻭﻗﺎﻝ ﺍﳊﺎﻓ ﹸ
ﻉ ﻗـﺪ ﻻ ﺐ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﰲ ﺍﻟ ﺮﺿﺎ ِ
ﺤ ﺮ ﻣ ﻦ ﰲ ﺍﻟﻨﺴ ِ
ﺍﻟﻌﻠﻤﺎﺀ :ﻳﺴﺘﹾﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﺃﺭﺑ ﻊ ِﻧﺴﻮ ٍﺓ ﻳ
ﺤ ﺮ ﻣ ﻦ.
ﻳ
ﻉ ﻗﺪ ﺗﻜﻮ ﹸﻥ
ﺝ ﺃﺏٍ ،ﻭﰲ ﺍﻟﺮﺿﺎ ِ ﺐ ﺣﺮﺍﻡ؛ ﻷﻬﻧﺎ ﺇﻣﺎ ﺃﻡﱞ ﻭﺇﻣﺎ ﺯﻭ ﺥ ﰲ ﺍﻟﻨﺴ ِ
ﺍﻷﻭﱃ :ﹸﺃﻡ ﺍﻷ ِ
= ﺖ ﻭﻻ ﲢﺮ ﻡ ﻋﻠﻰ ﺃﺧﻴﻪ. ﺃﺟﻨﺒﻴﺔﹰ ،ﻓﺘﺮﺿ ﻊ ﺍﻷﺧ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ،ﺑﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻷﻧﺴﺎﺏ ،ﺑﺮﻗﻢ ) ،(٢٦٤٥ﻭﻣﺴﻠﻢ ﰲ ﺍﻟﺮﺿﺎﻉ،
ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﻣﺎﺀ ﺍﻟﻔﺤﻞ ،ﺑﺮﻗﻢ ).(١٤٤٧
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤٦
ﻭﻳﺤ ﺮ ﻡ ﺑﺎﻟ ﻌ ﹾﻘ ِﺪ ﺯﻭﺟ ﹸﺔ ﺃﺑﻴ ِﻪ ﻭ ﹸﻛ ﱢﻞ ﺟﺪ ،ﻭﺯﻭﺟ ﹸﺔ ﺍﺑﻨِﻪ ﻭﺇﻥ ﻧﺰﻝ ،ﺩﻭﻥ ﺑﻨﺎﺗِﻬ ﻦ
ﺕ ﺃﻭﻻﺩِﻫـﺎ ﻭﺃﹸﻣﻬﺎﺗِﻬﻦ ،ﻭﺗﺤﺮﻡ ﺃ ﻡ ﺯﻭﺟﺘِﻪ ﻭ ﺟﺪﺍﺗﻬﺎ ﺑﺎﻟ ﻌ ﹾﻘﺪِ ،ﻭﺑﻨﺘﻬـﺎ ﻭﺑﻨـﺎ
ﺤ ﻦ.
ﺖ ﺑﻌ ﺪ ﺍﳋﻠﻮ ِﺓ ﺃﹸِﺑ ﺖ ﺍﻟﺰﻭﺟ ﹸﺔ ﺃﻭ ﻣﺎﺗ ﺑﺎﻟﺪﺧﻮﻝِ ،ﻓﺈﻥ ﺑﺎﻧ ِ
ﻓﺼـﻞ
ﺖ ﺯﻭﺟﺘِـﻪ ﻭﺑﻨﺘﺎﻫﻤـﺎ ﻭ ﻋﻤﺘﺎﻫﻤـﺎ ﺖ ﻣ ﻌﺘ ﺪِﺗﻪِ ،ﻭﺃﺧـ ﻭﲢﺮ ﻡ ﺇﱃ ﹶﺃ ﻣ ٍﺪ ﺃﺧ
ﺤ ﻦ .ﻓﺈﻥ ﺗﺰ ﻭ ﺟﻬﻤﺎ ﰲ ﻋ ﹾﻘ ٍﺪ ﺃﻭ ﻋﻘﹾﺪﻳ ِﻦﺖ ﺍﻟ ِﻌ ﺪﺓﹸ ﺃﹸِﺑ
ﺖ ﻭ ﹶﻓ ﺮ ﹶﻏ ِ
ﻭﺧﺎﻟﺘﺎﻫﻤﺎ ،ﻓﺈﻥ ﹸﻃﱢﻠ ﹶﻘ
ﻣﻌﹰﺎ ﺑﻄﹶﻼ ،ﻓﺈﻥ ﺗﺄ ﺧ ﺮ ﺃﺣﺪﳘﺎ ،ﺃﻭ ﻭ ﹶﻗ ﻊ ﰲ ِﻋ ﺪ ِﺓ ﺍ ُﻷﺧﺮﻯ ﻭﻫﻲ ﺑﺎﺋﻦ ﺃﻭ ﺭﺟﻌﻴـﺔﹲ
ﺑ ﹶﻄ ﹶﻞ.
ﺏ ﻭﺗﻨﻘﻀِﻲ ِﻋ ﺪﺗﻬﺎ ﺤﺮﻡ ﺍﳌﹸﻌﺘ ﺪﺓﹸ ﻭﺍﳌﹸﺴﺘﺒﺮﺃ ﹸﺓ ﻣﻦ ﻏﲑِﻩ ،ﻭﺍﻟﺰﺍﻧﻴ ﹸﺔ ﺣﱴ ﺗﺘﻮ ﻭﺗ
ﺤ ﱠﻞ.
ﺤ ِﺮ ﻣﺔﹸ ﺣﱴ ﺗ ِ
ﻭ ﻣ ﹶﻄﻠﹼﻘﺘﻪ ﺛﻼﺛﹰﺎ ﺣﱴ ﻳ ﹶﻄﺄﹶﻫﺎ ﺯﻭﺝ ﹶﻏ ﻴ ﺮﻩ ،ﻭﺍﳌﹸ
ـــــــــــــــــــــــــــــــــــ
ﻉ ﻗـﺪ
ﺝ ﺍﺑ ٍﻦ ﻭﰲ ﺍﻟﺮﺿـﺎ ِ
ﺖ ﺃﻭ ﺯﻭ
= ﺍﻟﺜﺎﻧﻴ ﹸﺔ :ﹸﺃ ﻡ ﺍﳊﻔﻴ ِﺪ ﺣﺮﺍ ﻡ ﰲ ﺍﻟﻨﺴﺐِ ،ﻷﻬﻧﺎ ﺇﻣﺎ ﺑﻨ
ﺤﺮﻡ ﻋﻠﻰ ﺟ ﺪ ِﻩ. ﺿﻊ ﺍﳊﻔﻴﺪ ،ﻓﻼ ﺗ ﺗﻜﻮ ﹸﻥ ﺃﺟﻨﺒﻴﺔﹰ ،ﻓﺘﺮ ِ
ﻉ ﻗــﺪ ﺐ ﺣﺮﺍﻡ ،ﻷﻬﻧﺎ ﺇﻣﺎ ﺃﻡﱞ ﺃﻭ ﺃ ﻡ ﺯﻭﺟـﺔٍ ،ﻭﰲ ﺍﻟﺮﺿـﺎ ِ ﺍﻟﺜﺎﻟﺜ ﹸﺔ :ﺟﺪ ﹸﺓ ﺍﻟﻮﻟ ِﺪ ﰲ ﺍﻟﻨﺴ ِ
ﺖ ﺍﻟﻮﻟﺪ ،ﻓﻴﺠـﻮ ﺯ ﻟــﻮﺍﻟﺪِﻩ ﺃﻥ ﻳﺘﺰﻭﺟﻬــﺎ. ﺿ ﻌ ِ
ﺗﻜـﻮﻥ ﺃﺟﻨﺒﻴ ﹰﺔ ﹶﺃ ﺭ
ﻉ ﻗـﺪ ﺗﻜـﻮ ﹸﻥ ﺖ ﺃﻭ ﺭِﺑﻴﺒﺔﹲ ،ﻭﰲ ﺍﻟﺮﺿﺎ ِ ﺖ ﺍﻟﻮﻟ ِﺪ ﺣﺮﺍ ﻡ ﰲ ﺍﻟﻨﺴﺐِ ،ﻷﻬﻧﺎ ﺑﻨ ﺍﻟﺮﺍﺑﻌ ﹸﺔ :ﺃﺧ
ﺃﺟﻨﺒﻴﺔﹰ ،ﻓﺘﺮﺿ ﻊ ﺍﻟﻮﻟ ﺪ ﻓﻼ ﺗﺤﺮ ﻡ ﻋﻠﻰ ﺍﻟﻮﺍﻟ ِﺪ.
ﻭﻫﺬﻩ ﺍﻷﺭﺑ ﻊ ﺍﻗﺘﺼ ﺮ ﻋﻠﻴﻬﺎ ﲨﺎﻋ ﹲﺔ ﻭﱂ ﻳﺴﺘﹾﺜ ِﻦ ﺍﳉﻤﻬﻮ ﺭ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ،ﻭﰲ ﺍﻟﺘﺤﻘﻴـ ِﻖ ﻻ
ﺤ ﺮ ﻣ ﻦ ﻣﻦ ﺟﻬ ِﺔ ﺍﻟﻨﺴﺐِ ،ﻭﺇﳕﺎ ﺣﺮ ﻣ ﻦ ﻣـﻦ ﺟﻬـ ِﺔ ﻳﺴﺘﹾﺜﻨﻰ ﺷﻲ ٌﺀ ﻣﻦ ﺫﻟﻚ ،ﻷﻬﻧ ﻦ ﱂ ﻳ
ﺾ ﺍﳌﺘﺄﺧﺮﻳ ﻦ ﹸﺃﻡ ﺍﻟ ﻌ ﻢ ﻭﺃﻡ ﺍﻟ ﻌ ﻤ ِﺔ ﻭﹸﺃﻡ ﺍﳋﺎ ِﻝ ﻭﹸﺃﻡ ﺍﳋﺎﻟـﺔِ ،ﻓـﺈﻬﻧ ﻦ
ﺍﳌﹸﺼﺎ ﻫ ﺮﺓِ ،ﻭﺍﺳﺘﺪﺭ ﻙ ﺑﻌ
ﺐ ﻻ ﰲ ﺍﻟﺮﺿﺎﻉِ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻠﻰ ﻋﻤﻮ ِﻣ ِﻪ ﻭﺍﷲ ﺃﻋﻠﻢ ﺍ.ﻫـ. ﺤ ﺮ ﻣ ﻦ ﰲ ﺍﻟﻨﺴ ِﻳ
٢٤٧ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻭﻻ ﻳ ﻨ ِﻜﺢ ﻛﺎﻓﺮ ﻣﺴﻠﻤﺔﹰ ،ﻭﻻ ﻣﺴﻠﻢ ﻭﻟﻮ ﻋﺒﺪﹰﺍ ﻛﺎﻓﺮ ﹰﺓ ﺇﻻ ﺣ ﺮ ﹰﺓ ًﻛﺘﺎﺑﻴﺔ ،ﻭﻻ
ﺖ ﺍﻟﻌﺰﻭﺑ ِﺔ ﳊــﺎﺟ ِﺔ ﺍﹸﳌ ﺘﻌـ ِﺔ ﻑ ﻋﻨـ ﻳ ﻨ ِﻜﺢ ﺣﺮ ﺃﻣ ﹰﺔ ﻣﺴﻠﻤـﺔﹰ ،ﺇﻻ ﺃﻥ ﻳﺨـﺎ
ﺠﺰ ﻋﻦ ﹶﻃ ﻮ ِﻝ ﺣ ﺮ ٍﺓ ﺃﻭ ﲦ ِﻦ ﺃﻣـﺔٍ ،ﻭﻻ ﻳـﻨﻜﺢ ﻋﺒـﺪ ﺳـﻴ ﺪﺗﻪ ﳋﺪﻣﺔِ ،ﻭﻳ ﻌ ِ ﺃﻭ ﺍ ِ
ﺡ ﻋﺒ ِﺪ ﺡ ﺃﻣ ِﺔ ﺃﺑﻴ ِﻪ ﺩﻭﻥ ﹶﺃ ﻣ ِﺔ ﺍﺑِﻨﻪِ ،ﻭﻟﻴﺲ ﻟﻠﺤ ﺮ ِﺓ ﻧﻜﺎ ﺤ ﺮ ﻧﻜﺎ
ﻭﻻ ﺳﻴـﺪ ﹶﺃ ﻣﺘﻪ ،ﻭﻟﻠ
ﻭﻟﺪِﻫﺎ.
ﺝ ﺍﻵ ﺧ ﺮ ﺃﻭ ﺑ ﻌﻀﻪ ﲔ ﺃﻭ ﻭﻟﺪﻩ ﺍﳊ ﺮ ﺃﻭ ﻣﻜﺎﺗﺒﻪ ﺍﻟﺰﻭ ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﺃﺣ ﺪ ﺍﻟﺰﻭﺟ ِ
ﺦ ﻧِﻜﺎﺣﻬﻤﺎ. ﺍﻧﻔﺴ
ﲔ ﺇ ﱠﻻ ﹶﺃ ﻣ ﹰﺔ ﻛِﺘﺎﺑﻴﺔﹰ ،ﻭﻣﻦ ﺟ ﻤ ﻊ ﺑـﲔ ﻚﳝ ٍ ﻭﻣﻦ ﺣﺮ ﻡ ﻭ ﹾﻃﺆﻫﺎ ﺑ ﻌ ﹾﻘ ٍﺪ ﺣﺮ ﻡ ِﲟ ﹾﻠ ِ
ﺤ ﱡﻞ. ﺢ ﻓﻴﻤﻦ ﺗ ِ ﺻ
ﺤ ﺮ ﻣ ٍﺔ ﰲ ﻋ ﹾﻘ ٍﺪ
ﺤﱠﻠ ﹶﻠ ٍﺔ ﻭﻣ
ﻣ
ﺡ ﺧ ﻨﺜﹶﻰ ﻣﺸ ِﻜ ٍﻞ ﹶﻗ ﺒ ﹶﻞ ﺗﺒﻴ ِﻦ ﹶﺃ ﻣﺮِﻩ.
ﻭﻻ ﳛ ﱡﻞ ﻧﻜﺎ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٤٨
ﺏ ﰲ ﺍﻟﻨﻜﺎﺡ
ﻁ ﻭﺍﻟﻌﻴﻮ ِ
ﺑـﺎﺏ ﺍﻟﺸﺮﻭ ِ
) (
ﺝ ﻋﻠﻴﻬـﺎ ،ﻭﻻ ﺴﺮﻯ ﻭﻻ ﻳﺘـﺰﻭ ﺿ ﺮﺗِﻬﺎ * ،ﺃﻭ ﻻ ﻳﺘ ﻕ ﺖ ﻃﻼ ﺇﺫﺍ ﺷ ﺮ ﹶﻃ
ﺖ ﻧﻘﺪﹰﺍ ﻣﻌﻴﻨﹰﺎ ﺃﻭ ﺯﻳﺎﺩ ﹰﺓ ﰲ ﻣ ﻬﺮِﻫﺎ ﺻﺢ، ﻳﺨ ِﺮﺟﻬﺎ ﻣﻦ ﺩﺍﺭِﻫﺎ ﺃﻭ ﺑﻠﺪِﻫﺎ ،ﺃﻭ ﺷ ﺮ ﹶﻃ
ﺴﺦ. ﻓﺈﻥ ﺧﺎﻟ ﹶﻔﻪ ﻓﻠﻬﺎ ﺍﻟ ﹶﻔ
ﻭﺇﺫﺍ ﺯ ﻭ ﺟﻪ ﻭِﻟﻴﺘﻪ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺟﻪ ﺍﻵ ﺧ ﺮ ﻭِﻟﻴﺘﻪ ﹶﻓ ﹶﻔﻌـﻼ ﻭﻻ ﻣﻬـ ﺮ ﺑﻄﹶـ ﹶﻞ
ﺢ.ﺻ ﺍﻟﻨﻜﺎﺣﺎﻥِ ،ﻓﺈﻥ ﺳ ﻤ ﻲ ﳍﻤﺎ ﻣ ﻬﺮ
) (
ﻁ*، ﻁ ﺃﻧﻪ ﻣﱴ ﺣﱠﻠﻠﹶﻬﺎ ﻟﻸﻭ ِﻝ ﹶﻃﻠﱠﻘﻬﺎ ،ﺃﻭ ﻧﻮﺍﻩ ﺑﻼ ﺷ ﺮ ٍ ﺸ ﺮ ِ
ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑ
ﺖ ﺃﻣﻬﺎ ،ﺃﻭ ﺟـﺎ َﺀ ﻏﹶـﺪ ﺿﻴ
ﺱ ﺍﻟﺸﻬﺮِ ،ﺃﻭ ﺇﻥ ﺭ ِ ﻚ ﺇﺫﺍ ﺟﺎﺀ ﺭﺃ ﺃﻭ ﻗﺎﻝ :ﺯ ﻭ ﺟﺘ
) (
ﹶﻓ ﹶﻄﱢﻠﻘﹾﻬﺎ ،ﺃﻭ ﻭﻗﱠﺘﻪ ﲟﺪ ٍﺓ ﺑ ﹶﻄ ﹶﻞ * ﺍﻟ ﹸﻜ ﱡﻞ.
ـــــــــــــــــــــــــــــــــــ
ﻕ ﺢ( ،ﻗﺎﻝ ﺍﳌﻮﱠﻓ ﻖ :ﻭﺇﻥ ﺷ ﺮ ﹶ
ﻁ ﳍﺎ ﻃﹶـﻼ ﺻ
ﺿ ﺮﺗِﻬﺎ
ﻕ
ﺖ ﻃﹶﻼ
* ﻗﻮﻟـﻪ) :ﺇﺫﺍ ﺷ ﺮ ﹶﻃ
ﺤﺘ ِﻤﻞﹸ ﺃﻧﻪ ﺑﺎﻃﻞﹲ ،ﻟﻘـﻮ ِﻝ ﺭﺳـﻮﻝ ﺍﷲ :
ﺿ ﺮﺗِﻬﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ :ﻫﻮ ﺻﺤﻴﺢ ،ﻭﻳ
ﺤ ﹶﻔﺘِﻬﺎ ،ﻭِﻟﺘ ﻨ ِﻜﺢ ،ﻓﺈ ﱠﻥ ﳍﺎ ﻣـﺎ ﻗﹸـ ﺪ ﺭ
ﺻ
ﻕ ﹸﺃ ﺧﺘِﻬﺎ ﻟﺘ ﹾﻜ ِﻔ ﹶﺊ ﻣﺎ ﰲ
ﺴﹶﺄﻝﹸ ﺍﳌﺮﺃ ﹸﺓ ﻃﹶﻼ
)ﻭﻻ ﺗ
ﳍﺎ() (١ﺍ.ﻫـ.
* ﻗﻮﻟـﻪ) :ﺃﻭ ﻧﻮﺍﻩ ﺑﻼ ﺷﺮﻁ( ﺑ ﹶﻄﻞﹶ ،ﻭﻗﻴﻞ ﻳ ﹾﻜ ﺮﻩ ﻭﻳ ِ
ﺼ ﺢ.
ﺖ ﺃﻣﻬـﺎ ﺑﻄﹶـ ﹶﻞ(،
ﺿﻴ
ﺱ ﺍﻟﺸﻬ ِﺮ ﺃﻭ ﺇﻥ ﺭ ِ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﻗﺎﻝ ﺯﻭﺟﺘﻚ ﺇﺫﺍ ﺟﺎ َﺀ ﺭﺃ
ﺤ ِﺔ ﹶﺃﻗﹾﻮﻯ.
ﺼ
ﻭﻋﻨﻪ ﻳﺼﺢ ،ﻗﺎﻝ ﺍﺑ ﻦ ﺭﺟﺐ :ﺭﻭﺍﻳ ﹸﺔ ﺍﻟ
) (١ﺃﺧﺮﺟـﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﲢﺮﱘ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ﺑﺮﻗﻢ ) (١٤٠٨ﻣﻦ ﺣﺪﻳﺚ
ﺃﰊ ﻫﺮﻳﺮﺓ.
٢٤٩ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻓﺼــﻞ
ﺿ ﺮﺗِﻬﺎ ﺃﻭ
ﺴ ﻢ ﳍﺎ ﹶﺃﹶﻗ ﱠﻞ ﻣﻦ ﻁ ﺃﻥ ﻻ ﻣ ﻬ ﺮ ﳍﺎ ﺃﻭ ﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﳍﺎ ،ﺃﻭ ﺃﻥ ﻳ ﹾﻘ ِ ﻭﺇﻥ ﺷ ﺮ ﹶ
ﺡ ﺑﻴﻨﻬﻤﺎ، ﺖ ﻛﺬﺍ ﻭﺇﻻ ﻓﻼ ﻧﻜﺎ ﻁ ﻓﻴﻪ ﺧِﻴﺎﺭﺍﹰ ،ﺃﻭ ﺟﺎﺀ ﺑﺎ ﹶﳌ ﻬ ٍﺮ ﰲ ﻭﻗ ِ ﺃﻛﺜﺮ ،ﺃﻭ ﺷﺮ ﹶ
) (
ﺖ ِﻛﺘﺎﺑﻴﺔﹰ ،ﺃﻭ ﺷ ﺮﻃﹶﻬﺎﺡ * .ﻭﺇﻥ ﺷ ﺮ ﹶﻃﻬﺎ ﻣﺴﻠﻤ ﹰﺔ ﹶﻓﺒﺎﻧ ﺢ ﺍﻟﻨﻜﺎ ﻁ ﻭﺻ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﺸﺮ ﹸ
ﺖ ﲞﻼﻓِﻪ ﻓﻠـﻪ ﺡ ﻓﺒﺎﻧ
ﺴﺦ] ﺑﻪ[ ﺍﻟﻨﻜﺎ ﺐ ﻻ ﻳﻨ ﹶﻔ ِ ِﺑﻜﹾﺮﹰﺍ ﺃﻭ ﲨﻴﻠ ﹰﺔ ﻧﺴِﻴﺒ ﹰﺔ ﺃﻭ ﻧ ﹾﻔ ﻲ ﻋ ﻴ ٍ
ﺖ ﻋ ﺒ ٍﺪ.
ﺖ ﺣ ﺮ ﻓﻼ ِﺧﻴﺎ ﺭ ﳍﺎ ،ﺑﻞ ﲢ ﺖﲢ ﺴﺦ ،ﻭﺇﻥ ﻋﺘ ﹶﻘ ﺍﻟ ﹶﻔ
ﻓﺼــﻞ
ﺴﺦ ،ﻭﺇﻥ ﺠﺒﻮﺑﹰﺎ ﺃﻭ ﺑ ِﻘ ﻲ ﻟـﻪ ﻣﺎ ﻻ ﻳ ﹶﻄﺄﹸ ﺑﻪ ﻓﻠﻬﺎ ﺍﻟ ﹶﻔ ﺕ ﺯﻭﺟﻬﺎ ﻣ ﻭﻣﻦ ﻭ ﺟ ﺪ
ﺖ ِﻋﻨﺘﻪ ﺑﺈﻗﺮﺍﺭٍﻩ ﺃﻭ ﺑﺒﻴﻨ ٍﺔ ﻋﻠﻰ ﺇﻗﺮﺍ ٍﺭ ﺃﹸ ﺟ ﹶﻞ ﺳﻨ ﹰﺔ ﻣﻨ ﹸﺬ ﺗﺤﺎﻛﹸﻤِﻪ ،ﻓﺈﻥ ﻭ ِﻃ ﹶﺊ ﻓﻴﻬﺎ ﹶﺛﺒﺘ
) (
ﺖﰲ ﲔ * ،ﻭﻟـﻮ ﻗﺎﻟـ ﺖ ﺃﻧﻪ ﻭ ِﻃﺌﹶﻬﺎ ﻓﻠﻴﺲ ِﺑ ِﻌﻨ ٍ ﺴﺦ ،ﻭﺇﻥ ﺍﻋﺘﺮﻓ ﻭﺇﻻ ﻓﻠﻬﺎ ﺍﻟ ﹶﻔ
) (
ﻂ ﺧﻴﺎﺭﻫﺎ ﺃﺑﺪﹰﺍ * .
ﺖ ﺑﻪ ِﻋﻨﻴﻨﹰﺎ ﺳ ﹶﻘ ﹶ
ﺖ :ﺭﺿﻴ
ﻭﻗ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺡ( ،ﻗـﺎﻝ ﰲ ﺢ ﺍﻟﻨﻜـﺎ ﻁ ﻭﺻـ ﻁ ﻓﻴﻪ ﺧﻴﺎﺭﹰﺍ ﺑﻄﹶـ ﹶﻞ ﺍﻟﺸـﺮ ﹸ * ﻗﻮﻟـﻪ) :ﺃﻭ ﺷ ﺮ ﹶ
ﻁ.
ﻁ ﺍﻟﺰﻭﺟﺎ ِﻥ ﺃﻭ ﺃﺣﺪﳘﺎ ﻓﻴﻪ ﺧﻴﺎﺭﹰﺍ ﺻ ﺢ ﺍﻟ ﻌ ﹾﻘﺪ ﻭﺍﻟﺸ ﺮ ﹸ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﻥ ﺷ ﺮ ﹶ
ﺠ ﺰ ﻋـﻦﲔ( ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ :ﺇﺫﺍ ﻋ ِ ﺖ ﺃﻧﻪ ﻭ ِﻃﺌﹶﻬﺎ ﻓﻠﻴﺲ ِﺑ ِﻌﻨ ٍ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﺍﻋﺘﺮﻓ
ﻭ ﹾﻃﺌِﻬﺎ ﺃﹸ ﺟ ﹶﻞ ﳍﺎ.
ﻂ ِﺧﻴﺎﺭﻫﺎ ﺃﺑﺪﹰﺍ( ،ﻗـﺎﻝ ﰲ ﺖ ﺑﻪ ِﻋﻨﻴﻨﹰﺎ ﺳ ﹶﻘ ﹶ ﺖ :ﺭﺿِﻴ ﺖ ﰲ ﻭ ﹾﻗ ٍ * ﻗﻮﻟـﻪ) :ﻭﻟﻮ ﻗﺎﻟ
ﺕ ﺍ ﹸﳌﻘﹶﺎ ﻡ ﻣﻌﻪ ،ﻫﻞ ﳍﺎ ﺍﻟﻔﺴـﺦ؟ ﻋﻠـﻰ ﺖ ِﺑ ِﻌﻨِﺘ ِﻪ ﻭﺍﺧﺘﺎﺭ ﺨ ﺮﺝ ﺇﺫﺍ ﻋِﻠ ﻤ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺘ
ﻀ ﺮ ِﺭ ﻟﻠﺰﻭﺟ ِﺔ
ﺼﻮﻝ ﺍﻟ ﺏ ﻟﺘ ﻮ ﺟﻪ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭ ﺣ ﺝ ﻫﺬﺍ ﰲ ﲨﻴ ِﻊ ﺍﻟﻌﻴﻮ ِ ﺭﻭﺍﻳﺘﲔ ،ﻭﻟﻮ ﺧ ﺮ
ﺼﺪٍ ،ﻭﻟﻮ
ﺝ ﺃﻭ ﺑﻐ ِﲑ ﹶﻗ ﺼ ٍﺪ ﻣﻦ ﺍﻟﺰﻭ ِ ﺴ ِﺦ ﺑﻜ ﱢﻞ ﺣﺎﻝٍ ،ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ِﺑ ﹶﻘ ﺾ ﻟﻠ ﹶﻔ ﻁ ِﺀ ﻣ ﹾﻘﺘ ٍ
ِﺑﺘ ﺮ ِﻙ ﺍﻟ ﻮ ﹾ
ﺴ ِﺦ ِﺑﺘ ﻌﺬﱡﺭِﻩ ﰲ ﺍ ِﻹﻳﻼ ِﺀ ﺇﲨﺎﻋﺎﹰ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻭﻣـﱴ ﺠ ِﺰﻩِ ،ﻛﺎﻟﻨﻔﻘ ِﺔ ﻭﹶﺃ ﻭﻟﹶﻰ ﻟﻠ ﹶﻔ ﻣﻊ ﹸﻗ ﺪ ﺭﺗِﻪ ﻭ ﻋ
ﺤﺘ ﺞ ﺑﻌﺪ ﺫﻟـﻚ ﺴ ِﺦ ﻣﺄﺫﻭ ٍﻥ ﻟـﻪ ﱂ ﻳ ﻕ ﻋ ﹾﻘ ٍﺪ ﺃﻭ ﹶﻓ
ﹶﺃ ِﺫ ﹶﻥ ﺍﳊﺎﻛ ﻢ ﺃﻭ ﺣ ﹶﻜ ﻢ ﻷﺣ ٍﺪ ﺑﺎﺳﺘﺤﻘﺎ ِ
ﻉ. ﺤﺘِﻪ ﺑﻼ ﻧِﺰﺍ ٍ ﺇﱃ ﺣ ﹾﻜ ٍﻢ ﺑﺼ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٥٠
ﻓﺼــﻞ
ﺨﺮ ﻭﻗﺮﻭﺡ ﺳـﻴﺎﻟﺔﹲ ﰲ ﻕ ﺑﻮﻝٍ ،ﻭﺑ ﻭﺍﻟ ﺮﺗ ﻖ ﻭﺍﻟ ﹶﻘ ﺮﻥﹸ ﻭﺍﻟ ﻌ ﹶﻔﻞﹸ ﻭﺍﻟ ﹶﻔ ﺘ ﻖ ﻭﺍﺳﺘﻄﻼ
ﹶﻓ ﺮﺝٍ ،ﻭﺑﺎﺳﻮﺭ ﻭﻧﺎﺳﻮﺭ ﻭﺧﺼﺎﺀٌ ﻭ ِﺳ ﱞﻞ ﻭ ِﻭﺟﺎﺀٌ ،ﻭﻛﻮ ﹸﻥ ﺃﺣﺪﳘﺎ ﺧ ﻨﺜﹶﻰ ﻭﺍﺿﺤﺎﹰ،
ﻭﺟﻨﻮﻥﹲ ﻭﻟﻮ ﺳﺎﻋﺔﹰ ،ﻭﺑ ﺮﺹ ﻭﺟﺬﺍﻡ ،ﻳ ﹾﺜﺒﺖ ﻟﻜﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺍﻟ ﹶﻔﺴـﺦ ،ﻭﻟـﻮ
ﺕ
ﺐ ﺃﻭ ﻭﺟِـ ﺪ ﺿ ﻲ ﺑﺎﻟ ﻌ ﻴ ِ
ﺙ ﺑﻌﺪ ﺍﻟ ﻌ ﹾﻘ ِﺪ ﺃﻭ ﻛﺎﻥ ﺑﺎﻵ ﺧ ِﺮ ﻋ ﻴﺐِ ﻣ ﹾﺜﻠﹸﻪ ،ﻭﻣﻦ ﺭ ِ ﺣ ﺪ ﹶ
) (
ﻣﻨﻪ ﺩﻻﻟﺘﻪ ﻣﻊ ِﻋ ﹾﻠ ِﻤ ِﻪ ﻓﻼ ِﺧﻴﺎ ﺭ ﻟـﻪ * .
ﺴﺦ ﺃﺣﺪِﳘﺎ ﺇﻻ ﲝﺎﻛﻢٍ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻓﻼ ﻣ ﻬﺮ ،ﻭﺑﻌﺪﻩ ﳍﺎ ﻭﻻ ﻳِﺘ ﻢ ﹶﻓ
ﺴﻤﻰ ﻳ ﺮ ِﺟﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﻐﺎ ﺭ ﺇﻥ ﻭِ ﺟ ﺪ. ﺍﹸﳌ
ﺖ
ﻭﺍﻟﺼﻐﲑ ﹸﺓ ﻭﺍﻨﻮﻧ ﹸﺔ ﻭﺍﻷﻣ ﹸﺔ ﻻ ﺗ ﺰ ﻭﺝ ﻭﺍﺣﺪﺓﹲ ﻣﻨﻬ ﻦ ﲟ ِﻌ ﻴﺐٍ ،ﻓـﺈﻥ ﺭﺿِـﻴ
ﺍﻟﻜﺒﲑ ﹸﺓ ﻣﺠﺒﻮﺑﹰﺎ ﺃﻭ ِﻋﻨﻴﻨـﹰﺎ ﻟـﻢ ﺗ ﻤﻨﻊ ،ﺑــﻞ ﻣـﻦ ﻣــﺠﺬﻭ ٍﻡ ﻭﳎﻨـﻮ ٍﻥ
) (
ﺠﺒِــﺮﻫﺎ ﻭﻟﻴﻬـﺎ ﺙ ﺑـﻪ ﱂ ﻳ ﺐ ﺃﻭ ﺣـ ﺪ ﹶ ﺹ * ،ﻭﻣـﱴ ﻋ ِﻠ ﻤ ِ
ﺖ ﺍﻟ ﻌ ﻴ ﻭﺃﺑﺮ
ﺨ ِﻪ.
ﺴِ
ﻋﻠﻰ ﹶﻓ
ـــــــــــــــــــــــــــــــــــ
ﺱ ﺃﻭ ﻃﹶـ ﺮﺵٍ،
ﺐ ﻛ ﹶﻘ ﹾﻄ ِﻊ ﻳ ٍﺪ ﺃﻭ ِﺭ ﺟ ٍﻞ ﺃﻭ ﺧ ﺮ ٍ
* ﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟ ﹶﻘﻴ ِﻢ ﰲ ﺍﳍﺪﻱ :ﻓﻤﻦ ﺑﻪ ﻋﻴ
ﺡ ﻣﻦ ﺍﳌﹶﻮ ﺩ ِﺓ ﻭﺍﻟﺮﲪـﺔِ،
ﺤﺼﻞﹸ ﺑﻪ ﻣﻘﺼﻮ ﺩ ﺍﻟﻨﻜﺎ ِ
ﺝ ﺍﻵ ﺧ ﺮ ﻋﻨﻪ ،ﻭﻻ ﻳ
ﺐ ﻧﻔﱠ ﺮ ﺍﻟﺰﻭ
ﻭﻛﻞ ﻋﻴ ٍ
ﻕ ﺇﱃ ﺍﻟﺴـﻼﻣ ِﺔ ﻓﻬـﻮ
ﳋﻴﺎﺭ ،ﻭﺃﻧﻪ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﺍﻟﺒﻴﻊِ ،ﻭﺇﳕﺎ ﻳﻨﺼـ ِﺮﻑ ﺍﻹﻃـﻼ
ﺐﺍِ
ﻳﻮﺟ
ﻁ ﻋﺮﻓﹰﺎ ﺍﻫـ.
ﻛﺎ ﹶﳌﺸﺮﻭ ِ
ﺹ( ،ﺃﻱ ﰲ ﺃﺣﺪ ﺍﻟ ﻮ ﺟﻬﲔ ،ﻭﰲ ﺍﻟﻮﺟﻪ
ﺠﺬﹸﻭ ٍﻡ ﻭﹶﺃﺑ ﺮ
ﺠﻨﻮ ٍﻥ ﻭ ﻣ
* ﻗﻮﻟـﻪ) :ﺑﻞ ِﻣ ﻦ ﻣ
ﺍﻟﺜﺎﱐ ﻻ ﺗ ﻤﻨﻊ.
٢٥١ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﺡ ﺍﻟـ ﹸﻜﻔﱠﺎﺭ
ﺑـﺎﺏ ﻧﻜﺎ ِ
ﺤﺘﻪ ﰲ ﺻ
ﺡ ﺍﳌﺴﻠﻤﲔ ،ﻭﻳ ﹶﻘﺮﻭﻥ ﻋـﻠﻰ ﻓﺎ ِﺳﺪِﻩ ﺇﺫﺍ ﺍﻋﺘ ﹶﻘﺪﻭﺍ ِ ﺣ ﹾﻜﻤﻪ ﻛـﻨﻜﺎ ِ
ﺷ ﺮﻋِﻬﻢ ﻭﱂ ﻳ ﺮﺗ ِﻔﻌﻮﺍ ﺇﻟﻴﻨﺎ ،ﻓﺈﻥ ﹶﺃﺗ ﻮﻧﺎ ﻗﺒ ﹶﻞ ﻋ ﹾﻘﺪِﻩ ﻋ ﹶﻘﺪﻧﺎﻩ ﻋﻠﻰ ﺣ ﹾﻜ ِﻤﻨﺎ ،ﻭﺇﻥ ﹶﺃﺗ ﻮﻧﺎ
ﺖ ِﻣ ﻤ ﻦ ﻻ ﳚﻮ ﺯ ﺍﺑﺘﺪﺍ ُﺀ ﺡ ﺇﺫﹰﺍ ﹸﺃ ِﻗﺮﺍ ،ﻭﺇﻥ ﻛﺎﻧ ﺑﻌﺪﻩ ﺃﻭ ﹶﺃ ﺳ ﹶﻠ ﻢ ﺍﻟﺰﻭﺟﺎ ِﻥ ﻭﺍﳌﺮﺃ ﹸﺓ ﺗﺒﺎ
ﻕ ﺑﻴﻨﻬﻤﺎ. ﻧﻜﺎﺣِﻬﺎ ﻓﹸ ﺮ
ﺦ ﻭﻣﱴ ﺴ ﰊ ﺣﺮﺑﻴ ﹰﺔ ﹶﻓﹶﺄﺳﻠﻤﺎ ﻭﻗﺪ ﺍﻋﺘﻘﺪﺍﻩ ﻧﻜﺎﺣﹰﺎ ﹸﺃ ِﻗﺮﺍ ،ﻭﺇﻻ ﻓﹸ ِ ﻭﺇﻥ ﻭ ِﻃ ﹶﺊ ﺣﺮ
ﻀ ﻪ ﻭﱂ ﻀ ﺘﻪ ﺍ ﺳﺘ ﹶﻘﺮ ،ﻭﺇﻥ ﱂ ﺗ ﹾﻘِﺒ
ﻛﺎﻥ ﺍﹶﳌ ﻬﺮ ﺻﺤﻴﺤﹰﺎ ﹶﺃ ﺧ ﹶﺬﺗﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﺳﺪﹰﺍ ﻭﹶﻗﺒ
ﺽ ﳍﺎ ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ.
ﺴ ﻢ ﻓﹸ ِﺮ
ﻳ
ﻓﺼـــــﻞ
ﺖ ﻫﻲ
ﺝ ﻛﺘﺎﺑﻴ ٍﺔ ﺑ ِﻘ ﻲ ﻧﻜﺎﺣﻬﻤﺎ ،ﻓﺈﻥ ﺃﺳﻠﻤ ﻭﺇﻥ ﹶﺃ ﺳ ﹶﻠ ﻢ ﺍﻟﺰﻭﺟﺎ ِﻥ ﻣﻌﺎﹰ ،ﺃﻭ ﺯﻭ
ﲑ ﺍﻟﻜﺘﺎِﺑﻴ ﻴ ِﻦ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﺑ ﹶﻄﻞﹶ ،ﻓﺈﻥ ﺳﺒ ﹶﻘ ﺘﻪ ﻓﻼ ﻣ ﻬﺮ ،ﻭﺇﻥ
ﲔﻏِ
ﺃﻭ ﺃﺣ ﺪ ﺍﻟﺰﻭﺟ ِ
ﺳﺒ ﹶﻘﻬﺎ ﻓﻠﻬﺎ ﻧﺼﻔﹸﻪ.
ﻒ ﺍﻷﻣ ﺮ ﻋﻠﻰ ﺍﻧﻘﻀﺎ ِﺀ ﺍﻟ ِﻌ ﺪﺓِ ،ﻓﺈﻥ ﺃﺳﻠ ﻢ ﻭﺇﻥ ﺃﺳﻠ ﻢ ﺃﺣﺪﳘﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮ ِﻝ ﻭﻗ
ﺴﺨﻪ ﻣﻨﺬ ﺃﺳﻠ ﻢ ﺍﻷﻭ ﹸﻝ. ﺍﻵ ﺧ ﺮ ﻓﻴﻬﺎ ﺩﺍ ﻡ ﺍﻟﻨﻜﺎﺡ ،ﻭﺇﻻ ﺑﺎﻥ ﹶﻓ
ﻒ ﺍﻷﻣ ﺮ ﻋﻠﻰ ﺍﻧﻘﻀﺎ ِﺀ ﺍﻟ ِﻌ ﺪﺓِ ،ﻭﻗﺒﻠﹶﻪ ﻭﺇﻥ ﹶﻛ ﹶﻔﺮﺍ ﺃﻭ ﺃﺣﺪﳘﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮ ِﻝ ﻭ ﹶﻗ
ﺑ ﹶﻄ ﹶﻞ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٥٢
ﺑـﺎﺏ ﺍﻟﺼـﺪﺍﻕ
ﺨ ِﻔ ﻴ ﹸﻔﻪ ،ﻭﺗﺴﻤﻴﺘﻪ ﰲ ﺍﻟ ﻌ ﹾﻘ ِﺪ ﻣﻦ ﺃﺭﺑﻌﻤﺎﺋ ِﺔ ﺩﺭﻫ ٍﻢ ﺇﱃ ﲬﺴﻤﺎﺋﺔٍ ،ﻭﻛ ﱡﻞ ﺴ ﻦ ﺗ
ﻳ
ﺢ ﻣﻬﺮﹰﺍ ﻭﺇﻥ ﹶﻗ ﱠﻞ.
ﺢ ﹶﺛﻤﻨﹰﺎ )ﺃﻭ ﺃﹸﺟﺮ ﹰﺓ( ﺻ ﻣﺎ ﺻ
) (
ﺢ * ،ﺑﻞ ﻓﻘﻪ ﻭﺃﺩﺏ ﻭﺷِـ ﻌﺮٌ ﻣﺒـﺎﺡ ﺻ ﺪﻗﹶﻬﺎ ﺗﻌﻠﻴ ﻢ ﺍﻟﻘﺮﺁ ِﻥ ﱂ ﻳﺼ ﻭﺇﻥ ﹶﺃ
ﺿ ﺮﺗِﻬﺎ ﱂ ﻳﺼﺢ ،ﻭﳍﺎ ﻣ ﻬﺮِ ﻣ ﹾﺜﻠِﻬﺎ ،ﻭﻣـﱴ ﺑﻄﹶـ ﹶﻞ ﻕ ﺻ ﺪﻗﹶﻬﺎ ﻃﹶﻼ ﻣﻌﻠﻮﻡ ،ﻭﺇﻥ ﹶﺃ
ﺐ ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ.
ﺴﻤﻰ ﻭ ﺟ ﺍﹸﳌ
ـــــــــــــــــــــــــــــــــــ
ﺢ " ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻳﺼﺢ ،ﻭﻫـﻮ
ﺻ ﺪ ﹶﻗﻬﺎ ﺗﻌﻠﻴ ﻢ ﻗﹸﺮﺁ ٍﻥ ﱂ ﻳﺼ
* ﻗﻮﻟـﻪ" :ﻭﺇ ﹾﻥ ﹶﺃ
ﺝ ﻳﻨـﻮِﻱ
ﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﻋﻠﻢ ﺍﻟﺴﻮﺭ ﹶﺓ ﺃﻭ ﺍﻟﻘﺼﻴﺪ ﹶﺓ ﻏ ﲑ ﺍﻟﺰﻭ ِ
ﻣﺬﻫ
ﺝ ﻣﻦ ﻏ ِﲑ ﺃﻥ ﻳ ﻌِﻠ ﻢ ﺍﻟﺰﻭﺟﺔﹶ ،ﻓﻬﻞ ﻳﻘ ﻊ ﻋﻦ ﺍﻟﺰﻭﺝِ؟ ﺇﱃ ﺁﺧﺮﻩ ،ﻗـﺎﻝ
ﺑﺎﻟﺘﻌﻠﻴ ِﻢ ﺃﻧﻪ ﻋﻦ ﺍﻟﺰﻭ ِ
ﺹ ﰲ ﻛﺘﺎﺑﻴﺔٍ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﻓﻴﻬـﺎ ﰲ
ﺻ ﺪﻗﹶﻬﺎ ﺗﻌﻠﻴ ﻢ ﻗﹸﺮﺁ ٍﻥ ﱂ ﻳﺼ ﺢ ﻛﺎﳌﻨﺼﻮ ِ
ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﹶﺃ
ﺼﺪِﻫﺎ ﺍﻻﻫﺘﺪﺍﺀ ،ﻭﻋﻨﻪ :ﺑﻠﻰ ،ﺫﻛﺮ ﺍﺑﻦ ﺭﺯﻳﻦ ﺃﻧـﻪ ﺍ َﻷﻇﹾﻬـﺮ
ﺐ ﺃﻧﻪ ﻳﺼ ﺢ ﺫﻟﻚ ِﺑ ﹶﻘ
ﺍﳌﺬﻫ ِ
ﻭ ﺟ ﺰ ﻡ ﺑﻪ ﰲ ﻋﻴﻮ ِﻥ ﺍﳌﺴﺎﺋ ِﻞ ﹶﻓﺘ ﻌﻴﻦ ﺳﻮﺭ ﹶﺓ ﻛﺬﺍ ﺃﻭ ﺁﻳ ﹶﺔ ﻛﺬﺍ ،ﻭِﻗِﻴ ﹶﻞ :ﻭﺍﻟﻘﺮﺍﺀﺓ ﺃﻳﻀﺎﹰ ،ﻓـﺈﻥ
ﺖ ﻣﻦ ﻏﲑِﻩ ﻟﺰﻣﺘﻪ ﺍﻷﺟﺮ ﹸﺓ ﺍ.ﻫـ.
ﺗﻌﻠﱠﻤ
ﺼﺪﻗﹶﻬﺎ ﺗﻌﻠﻴ ﻢ ﻗﺮﺁ ٍﻥ ﻟﻘﻮ ِﻝ ﺍﻟﻨﱯ ) :ﺯ ﻭ ﺟﺘ ﹶﻜﻬﺎ ﲟﺎ ﻣﻌـﻚ
ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﻳﺼ ﺢ ﺃﻥ ﻳ
ﻕ ﻳﺸـ ﻬﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ() ،(١ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻗﻮﻟﹸﻪ " :ﻋﱢﻠﻤﻬﺎ" ﻧ
ﺺ ﰲ ﺍﻷﻣ ِﺮ ﺑﺎﻟﺘﻌﻠﻴ ِﻢ ﻭﺍﻟﺴﻴﺎ
ﺡ ﻓﻼ ﻳ ﹾﻠﺘ ﹶﻔﺖ ﻟﻘﻮ ِﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺫﻟﻚ ﻛﺎﻥ ﺇﻛﺮﺍﻣﹰﺎ ﻟﻠﺮﺟﻞِ ،ﻓـﺈﻥ
ﺑﺄﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﻨﻜﺎ ِ
ﺡ ﲞﻼﻓِﻪ ،ﻭﻗﻮﻟﹸﻬﻢ :ﺇﻥ ﺍﻟﺒـﺎ َﺀ ﲟﻌـﲎ ﺍﻟـﻼ ِﻡ ﻟـﻴﺲ ﺑﺼـﺤﻴ ٍﺢ ﹸﻟﻐـ ﹰﺔ
ﺚ ﻳﺼﺮ
ﺍﳊﺪﻳ ﹶ
ﻭﻻ ﻣﺴﺎﻗﹰﺎ ﺍ .ﻫـ.
) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٢٠٥ ،١٣١/٩ﻭﻣﺴﻠﻢ ).(١٤٢٥
٢٥٣ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻓﺼـــﻞ
ﺐ ﻣﻬـ ﺮ ﲔ ﺇﻥ ﻛﺎﻥ ﻣﻴﺘﹰﺎ ﻭﺟـ ﺻ ﺪﻗﹶﻬﺎ ﹶﺃﻟﹾﻔﹰﺎ ﺇﻥ ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺣﻴﺎﹰ ،ﻭﺃﻟﻔ ِ ﻭﺇﻥ ﹶﺃ
) (
ﺢ ﺑﺎﹸﳌﺴـﻤﻰ. ﻒ ﻳﺼ ﺍ ِﳌ ﹾﺜ ِﻞ * ،ﻭﻋﻠﻰ :ﺇﻥ ﻛﺎﻥ ﱄ ﺯﻭﺟﺔﹲ ﺑﺄﻟﻔﲔِ ،ﺃﻭ ﱂ ﺗﻜﻦ ﺑﺄﻟ ٍ
ﻼ ﻭﺇﻻ ﻓﻤﺤﻠﱡﻪ ﺍﻟ ﹸﻔ ﺮﻗﹶـ ﹸﺔ .ﻭﺇﻥ ﻀ ﻪ ﺻﺢ ،ﻓﺈﻥ ﻋﻴ ﻦ ﹶﺃ ﺟ ﹰ ﻕ ﺃﻭ ﺑﻌ ﻭﺇﺫﺍ ﺃﹸ ﺟ ﹶﻞ ﺍﻟﺼﺪﺍ
ﺡ
ﺕ ﺍﹸﳌﺒﺎ ﺐ ﻣ ﻬﺮ ﺍ ِﳌﺜﹾﻞ ،ﻭﺇﻥ ﻭ ﺟ ﺪ ِ ﺻ ﺪﻗﹶﻬﺎ ﻣﺎ ﹰﻻ ﻣﻐﺼﻮﺑﹰﺎ ﺃﻭ ِﺧﻨﺰﻳﺮﹰﺍ ﻭﳓﻮﻩ ﻭﺟ ﹶﺃ
ﻒ ﻷﺑﻴﻬـﺎ ﻒ ﳍـﺎ ﻭﺃﻟـ ٍ ﺕ ﺑﲔ ﹶﺃ ﺭ ِﺷ ِﻪ ﻭﻗﻴﻤﺘِﻪ ،ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻟ ٍ ﻣﻌِﻴﺒﹰﺎ ﺧﻴ ﺮ
ﻒ ﻭﻻ ﺷﻲ َﺀ ﺾ ﺭ ﺟ ﻊ ﺑﺎﻷﻟ ِﺖ ﺍﻟﺘﺴﻤﻴﺔﹸ ،ﻓﻠﻮ ﹶﻃﱠﻠ ﻖ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻭﺑﻌ ﺪ ﺍﻟ ﹶﻘ ﺒ ِ ﺤ ﺻ
ﺝ ِﺑ ﻨﺘﻪ
ﺴﻤﻰ ﳍﺎ .ﻭﻣﻦ ﺯ ﻭ ﺏ ﻓﻜ ﱡﻞ ﺍﹸﳌ ﲑ ﺍﻷ ِ ﻁ ﺫﻟﻚ ﻟﻐ ِ ﺏ ﳍﻤﺎ ،ﻭﻟﻮ ﺷِ ﺮ ﹶ ﻋﻠﻰ ﺍﻷ ِ
ﲑِﻩ ﺑﺈﺫﻧِﻬـﺎ ﱄﻏ ﺢ ﻭﺇﻥ ﹶﻛ ِﺮ ﻫﺖ ،ﻭﺇﻥ ﺯ ﻭ ﺟﻬﺎ ﺑﻪ ﻭ ﱞ ﻭﻟﻮ ﹶﺛﻴﺒﹰﺎ ﺑﺪﻭﻥ ﻣ ﻬ ٍﺮ ِﻣ ﹾﺜﻠِﻬﺎ ﺻ
ﺢ
ﲑ ﲟ ﻬ ِﺮ ﺍ ِﳌ ﹾﺜ ِﻞ ﺃﻭ ﺃﻛﺜ ﺮ ﺻ ﺝ ﺍﺑﻨﻪ ﺍﻟﺼﻐ ﺻﺢ ،ﻭﺇﻥ ﱂ ﺗ ﹾﺄ ﹶﺫ ﹾﻥ ﹶﻓ ﻤ ﻬﺮ ﺍ ِﳌ ﹾﺜﻞِ ،ﻭﺇﻥ ﺯ ﻭ
ﺏ.
ﻀ ﻤﻨﻪ ﺍﻷ
ﰲ ِﺫ ﻣ ِﺔ ﺍﻟﺰﻭﺝِ ،ﻭﺇﻥ ﻛﺎﻥ ﻣ ﻌﺴِﺮﹰﺍ ﱂ ﻳ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻣ ﻬﺮ
ﲔ ﺇﻥ ﻛﺎﻥ ﻣﻴﺘﹰﺎ ﻭ ﺟ
ﺻ ﺪﻗﹶﻬﺎ ﺃﻟﻔﹰﺎ ﺇﻥ ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺣﻴﹰﺎ ﻭﺃﻟﻔ ِ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﹶﺃ
ﺍ ِﳌ ﹾﺜ ِﻞ( ﻭﻋﻨﻪ ﻳﺼ ﺢ.
ﺻ ﺢ ﻭﹶﻟﺰِﻡ ﰲ ِﺫ ﻣ ِﺔ ﺍﻻﺑـﻦ،
ﺝ ﺍﺑﻨﻪ ﺍﻟﺼﻐ ﲑ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﻣ ﻬ ِﺮ ﺍ ِﳌﹾﺜ ِﻞ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺯ ﻭ
ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺴﺮﹰﺍ ﻓﻬﻞ ﻳﻀﻤﻨﻪ ﺍﻷﺏ؟ ﳛﺘﻤ ﹸﻞ ﻭﺟﻬﲔ ،ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻭﳘـﺎ ﺭﻭﺍﻳﺘـﺎ ِﻥ
ﺏ ﻷﻧﻪ ﺍﻟﺘﺰ ﻡ
ﺏ ﻛﺜﻤ ِﻦ ﻣﺒﻴﻌِﻪ ﻭﻫﻮ ﺍﳌﺬﻫﺐ ،ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻳﻀﻤﻨﻪ ﺍﻷ
ﺇﺣﺪﺍﻫﻤﺎ ﻻ ﻳﻀﻤﻨﻪ ﺍﻷ
ﻀ ِﻤﻨﻪ ﻛﻤﺎ ﻟﻮ ﻧ ﹶﻄ ﻖ ﺑﺎﻟﻀﻤﺎﻥِ ،ﺍﻧﺘﻬﻰ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
ﺽ ﻋﻨﻪ ﻋﺮﻓﹰﺎ ﹶﻓ
ﺍﻟ ِﻌ ﻮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٥٤
ﻓﺼــﻞ
ﻀﺪﻩ،
ﺿﺪﻩ ﺑ ِ ﻀﻪِ ،ﻭ ِﺻﺪﺍﻗﹶﻬﺎ ﺑﺎﻟ ﻌ ﹾﻘﺪِ ،ﻭﳍﺎ ﻧﻤﺎ ُﺀ ﺍﳌﹸ ﻌﻴ ِﻦ ﻗﺒ ﹶﻞ ﹶﻗ ﺒ ِ ﻭﺗ ﻤ ِﻠﻚ ﺍﳌﺮﺃ ﹸﺓ
ﺼ ﺮﻑ
ﻀ ﻤﻦ ،ﻓﻠﻬﺎ ﺍﻟﺘ ﻀﻪ ﹶﻓﻴ ﺿﻤﺎﻧِﻬﺎ ،ﺇﻻ ﺃﻥ ﻳ ﻤﻨﻌﻬﺎ ﺯﻭﺟﻬﺎ ﹶﻗ ﺒ ﻒ ﹶﻓ ِﻤ ﻦ
ﻭﺇﻥ ﺗ ِﻠ
ﻓﻴﻪ ﻭﻋﻠﻴﻬﺎ ﺯﻛﺎﺗﻪ.
ﻭﺇﻥ ﹶﻃﱠﻠ ﻖ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﺃﻭ ﺍﳋﻠﻮ ِﺓ ﻓﻠﻪ ﻧﺼﻔﹸﻪ ﺣﻜﹾﻤﺎﹰ ،ﺩﻭﻥ ﻧﻤﺎﺋِﻪ ﺍﳌﹸ ﻨ ﹶﻔﺼِﻞ،
ﻒ ﻗﻴﻤﺘِﻪ ﺑﺪﻭﻥ ﻧﻤﺎﺋِﻪ. ﺼ ِﻞ ﻟـﻪ ﻧﺼ ﻭﰲ ﺍﻟـﻤﺘ ِ
ﻕ ﺃﻭ ﻋ ﻴﻨِـﻪِ ،ﺃﻭ ﻓﻴﻤـﺎ ﺼﺪﺍ ِ ﻒ ﺍﻟﺰﻭﺟﺎ ِﻥ ﺃﻭ ﻭ ﺭﹶﺛﺘﻬﻤﺎ ﰲ ﻗﹶﺪ ِﺭ ﺍﻟ ﻭﺇﻥ ﺍﺧﺘﻠ
ﻀ ِﻪ.
ﻳﺴﺘﻘ ﺮ ﺑﻪ ﻓﻘﻮﻟﹸﻪ ،ﻭﻗﻮﻟﹸﻬﺎ ﰲ ﹶﻗ ﺒ ِ
ﻓﺼــﻞ
ﺠﺒ ﺮﺓﹶ ،ﺃﻭ ﺗـ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻣـﺮﺃﺓﹲ ﺝ ﺍﻟﺮﺟ ﹸﻞ ﺍﺑﻨﺘﻪ ﺍﹸﳌ ﻀ ِﻊ :ﺑﺄﻥ ﻳﺰﻭ ﺾ ﺍﻟﺒ ﺢ ﺗﻔﻮﻳ ﻳﺼ
ِﻟ ﻮِﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭ ﺟﻬﺎ ﺑﻼ ﻣ ﻬ ٍﺮ.
ﻭﺗﻔﹾﻮﻳﺾ ُﺍ ﹶﳌ ﻬ ِﺮ :ﺑﺄﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﺃﺣﺪﳘﺎ ﺃﻭ ﺃﺟﻨﱯ ،ﻓﻠﻬﺎ ﻣﻬـ ﺮ
ﺿﻴﺎ ﻗﺒﻠﹶﻪ ﻋﻠﻰ ﺷﻲ ٍﺀ ﺟﺎﺯ، ﺍ ِﳌ ﹾﺜ ِﻞ ﺑﺎﻟ ﻌ ﹾﻘﺪِ ،ﻭﻳﻔﺮﺿﻪ ﺍﳊﺎﻛ ﻢ ﺑﻘﺪﺭِﻩ ﺑﻄﻠﺒِﻬﺎ ،ﻭﺇﻥ ﺗﺮﺍ
ﺢ ﺇﺑﺮﺍﺅﻫﺎ ﻣﻦ ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ ﻗﺒ ﹶﻞ ﹶﻓ ﺮﺿِﻪ.ﻭﻳﺼ
ﺽ ﻭ ِﺭﺛﹶﻪ ﺍﻵ ﺧﺮ ،ﻭﳍﺎ ﻣ ﻬﺮ ﻧﺴﺎﺋِﻬﺎ. ﻭﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻤﺎ ﻗﺒ ﹶﻞ ﺍﻹﺻﺎﺑ ِﺔ ﻭﺍﻟ ﹶﻔ ﺮ ِ
ﺴﺮِﻩ ،ﻭﻳﺴـﺘﻘ ﺮ ﺴ ِﺮ ﺯﻭﺟِﻬﺎ ﻭ ﻋ ﻭﺇﻥ ﹶﻃﱠﻠﻘﹶﻬﺎ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻓﻠﻬﺎ ﺍﳌﺘﻌ ﹸﺔ ﺑﻘﺪ ِﺭ ﻳ
) (
ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ ﺑﺎﻟﺪﺧﻮﻝِ ،ﻭﺇﻥ ﹶﻃﻠﱠﻘﻬﺎ ﺑﻌﺪﻩ ﻓﻼ ﻣ ﺘ ﻌ ﹶﺔ * ،ﻭﺇﺫﺍ ﺍ ﹾﻓﺘ ﺮﻗﹶﺎ ﰲ ﺍﻟﻔﺎﺳ ِﺪ ﻗﺒﻞ
ﺴﻤﻰ.
ﳋ ﹾﻠﻮِﺓ ﻓﻼ ﻣ ﻬﺮ ،ﻭﺑﻌﺪ ﺃﺣﺪِﳘﺎ ﳚﺐ ﺍﹸﳌ ﺍﻟﺪﺧﻮ ِﻝ ﻭﺍ ﹶ
ـــــــــــــــــــــــــــــــــــ
ﺤﺒﺔﹲ ،ﻟﻘﻮﻟــﻪ
ﺐ ﻭﻫﻲ ﻣﺴﺘ ِ * ﻗﻮﻟﻪ" :ﻭﺇﻥ ﻃﱠﻠﻘﹶﻬﺎ ﺑﻌﺪﻩ ﻓﻼ ﻣ ﺘ ﻌ ﹶﺔ" ،ﺃﻱ ﻻ ﲡ
ﲔ]"ﺍﻟﺒﻘﺮﺓ [٢٤١:ﻭﻋﻨﻪ ﻑ ﺣﻘﺎ ﻋﻠﹶﻰ ﺍﹾﻟﻤﺘ ِﻘ
ﺕ ﻣﺘﺎﻉ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﺗﻌﺎﱃ :ﻭِﻟ ﹾﻠ ﻤ ﹶﻄ ﱠﻠﻘﹶﺎ ِ
ﺽ ﳍﺎ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ. ﺐ ﻟﻠ ﹸﻜﻞﱢ ﺇﻻ ﳌﻦ ﱂ ﻳ ﺪﺧﻞﹸ ﺎ ﻭﻗﺪ ﹶﻓ ﺮ ﲡ
٢٥٥ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﺖ ﺑﺸ ﺒ ﻬ ٍﺔ ﺃﻭ ﺯﻧﹰﺎ ﹸﻛﺮﻫﺎﹰ ،ﻭﻻ ﳚـﺐ ﻣﻌـﻪ ﹶﺃ ﺭﺵ ﺐ ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ ﳌﻦ ﻭِ ﻃﹶﺌ
ﻭﳚ
ﺑﻜﹶﺎ ﺭ ٍﺓ.
ﻼ
ﺻﺪﺍﻗﹶﻬﺎ ﺍﳊـﺎﻝﱠ ،ﻓـﺈﻥ ﻛﺎﻥ ﻣﺆ ﺟ ﹰ ﺾ ﻭﻟﻠﻤﺮﺃ ِﺓ ﻣ ﻨﻊ ﻧ ﹾﻔﺴِﻬﺎ ﺣـﱴ ﺗ ﹾﻘِﺒ
) (
ﺖ ﻧ ﹾﻔﺴﻬﺎ ﺗﺒﺮﻋﹰﺎ ﻓﻠﻴﺲ ﳍﺎ ﻣ ﻨﻊ. *
ﻭ ﺣ ﱠﻞ ﻗﺒ ﹶﻞ ﺍﻟﺘﺴﻠﻴ ِﻢ ﺃﻭ ﺳﱠﻠ ﻤ
ﺴﺦ ﻭﻟﻮ ﺑﻌـﺪ ﺍﻟـﺪﺧﻮﻝِ ،ﻭﻻ ﻳ ﹾﻔﺴـﺨﻪ ﺇﻻ ﺴ ﺮ ﺑﺎ ﹶﳌ ﻬ ِﺮ ﺍﳊﺎ ﱢﻝ ﻓﻠﻬﺎ ﺍﻟ ﹶﻔ ﻓﺈﻥ ﹶﺃ ﻋ
) (
ﺣﺎﻛﻢ. *
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻧ ﹾﻔﺴﻬﺎ ﺗﱪﻋﹰﺎ ﻓﻠﻴﺲ ﳍﺎ ﻣﻨﻌﻬﺎ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﺈﻥ ﺗﺒﺮﻋ
ﺖ * ﻗﻮﻟـﻪ" :ﺃﻭ ﺳﻠﱠﻤ
ﺕ ﺍ ﹶﳌﻨ ﻊ ﻓﻬﻞ ﳍﺎ ﺫﻟﻚ؟ ﻋﻠﻰ ﻭﺟﻬﲔ.
ﺑﺘﺴﻠﻴ ِﻢ ﻧ ﹾﻔﺴِﻬﺎ ﰒ ﺃﺭﺍﺩ
* ﻗﻮﻟـﻪ" :ﻭﻻ ﻳﻔﺴﺦ ﺇﻻ ﺣﺎﻛﻢ ،"ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﻛﺎﻟﻔﺴـﺦ ِﻟ ِﻌﻨـ ٍﺔ ﻭﳓﻮﻫـﺎ
ﻟﻼﺧﺘﻼﻑ ﻓﻴﻪ .
)ﻓﺎﺋﺪﺓ( :ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﱴ ﺧﺮﺟﺖ ﻣﻨﻪ ﺯﻭﺟﺘـــﻪ ﺑﻐﻴــﺮ ﺍﺧﺘﻴـﺎﺭِﻩ
ﺑﺈﻓﺴﺎﺩِﻫﺎ ﺃﻭ ﺑﺈﻓﺴﺎ ِﺩ ﻏﲑﻫﺎ ﺃﻭ ﺑﻴﻤﻴﻨِﻪ ﻻ ﺗﻔﻌﻞ ﺷﻴﺌﺎﹰ ،ﻓﻔﻌﻠﺘﻪ ﻓﻠﻪ ﻣ ﻬﺮﻫﺎ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋـﻦ
ﺝ ﻣﺘ ﹶﻘ ﻮﻡ،
ﻚ ﺍﻟﺰﻭ ِ
ﻀ ِﻊ ﻣﻦ ِﻣ ﹾﻠ ِ ﺍﻹﻣـﺎﻡ ﺃﲪﺪ ،ﻛﺎﳌﻔﻘﻮﺩ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ،ﺃ ﱠﻥ ﺧﺮﻭ
ﺝ ﺍﻟﺒ
ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪــﺪ ،ﻭﺍﻟﻔﹸﺮﻗـــ ﹸﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺟﻬﺘِﻬـﺎ ﻓـــﻬﻲ
ﻑ ﺍﻟﺒﺎﺋﻊِ ،ﻓﻴﺨﻴﺮ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﻣﻄﺎﻟﺒﺘِﻬﺎ ﲟ ﻬ ِﺮ ﺍ ِﳌﹾﺜ ِﻞ ﻭﺿﻤﺎ ِﻥ ﺍﳌﺴﻤﻰ ﳍـﺎ ﻛﺈﺗــﻼ ِ
ﻁ ﺍﳌﺴﻤﻰ .ﺍﻧﺘﻬﻰ.ﻭﺑﲔ ﺇﺳﻘﺎ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٥٦
ﺑـﺎﺏ ﻭﻟﻴﻤﺔ ﺍﻟﻌـﺮﺱ
) (
ﺐ ﰲ ﺃﻭ ِﻝ ﻣﺮ ٍﺓ ﺇﺟﺎﺑ ﹸﺔ * ﻣﺴﻠ ٍﻢ ﳛﺮﻡ ﻫﺠﺮﻩ ﺇﻟﻴﻬـﺎ، ﺗﺴ ﻦ ﺑﺸﺎ ٍﺓ ﻓﺄﻗﻞﱠ ،ﻭﲡ
ﳉﻔﹶﻠﻰ ،ﺃﻭ ﰲ ﺍﻟﻴﻮ ِﻡ ﺍﻟﺜﺎﻟﺚِ ،ﺃﻭ ﺩﻋـﺎﻩ ﺇﻥ ﻋﻴﻨﻪ ﻭﱂ ﻳﻜﻦ ﹶﺛ ﻢ ﻣﻨ ﹶﻜﺮٍ ،ﻓﺈﻥ ﺩﻋﺎ ﺍ ﹶ
ﺫِﻣ ﻲ ﻛﹸﺮﻫﺖ ﺍﻹﺟﺎﺑﺔﹸ ،ﻭ ﻣ ﻦ ﺻﻮﻣﻪ ﻭﺍﺟﺐ ﺩﻋﺎ ﻭﺍﻧﺼﺮﻑ ،ﻭﺍﳌﺘﻨﻔﱢﻞ ﻳﻔﻄـﺮ ﺇﻥ
ﺢ ﺇﺫ ٍﻥ ﺃﻭ ﻗﺮﻳﻨ ٍﺔ .ﻭﺇﻥ ﻋ ِﻠ ﻢ
ﻒ ﻋﻠﻰ ﺻﺮﻳ ِ
ﺐ ﺍﻷﻛﻞﹸ ،ﻭﺇﺑﺎﺣﺘﻪ ﺗﺘﻮﻗ ﺟﺒﺮ ،ﻭﻻ ﳚ
ﺃﻥ ﹶﺛ ﻢ ﻣﻨﻜﹶﺮﹰﺍ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﻐﻴﲑِﻩ ﺣﻀ ﺮ ﻭﻏﻴ ﺮﻩ ، ﻭﺇﻻ ﺃﹶﰉ ،ﻭﺇﻥ ﺣﻀ ﺮ ﰒ ﻋﻠﻢ ﺑﻪ
ﺠﺰِﻩ ﺍﻧﺼﺮﻑ ،ﻭﺇﻥ ﻋﻠ ﻢ ﺑﻪ ﻭﱂ ﻳﺮﻩ ﻭﱂ ﻳﺴﻤﻌﻪ ﺧﻴﺮ ،ﻭﻳﻜﺮﻩ ﺃﺯﺍﻟﹶﻪ ،ﻓﺈﻥ ﺩﺍﻡ ﻟﻌ
ﺡ
ﺍﻟﻨﺜﹶﺎ ﺭ ﻭﺍﻟﺘﻘﺎﻃﹸﻪ ،ﻭﻣﻦ ﺃﺧﺬﹶﻩ ﺃﻭ ﻭﻗﻊ ﰲ ﺣﺠﺮ ِﻩ ﻓﻠﻪ ،ﻭﻳﺴ ﻦ ﺇﻋـﻼ ﹸﻥ ﺍﻟﻨﻜـﺎ ِ
) (
ﻑ ﻓﻴﻪ ﻟﻠﻨﺴﺎﺀ * .ﻭﺍﻟ ﺪ
ـــــــــــــــــــــــــــــــــــ
ﺲ ﺍﻟﻮﻟﻴﻤ ِﺔ* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻷﺷﺒ ﻪ ﺟﻮﺍ ﺯ ﺍﻹﺟﺎﺑ ِﺔ ﻻ ﻭﺟﻮﺑﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﳎﻠ ِ
ﺠﺮ.
ﻣ ﻦ ﻳﻬ
ﺐ ﺍﻟﺪﺍﻋﻲ ﺑﺘﺮ ِﻙ ﻭﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍ ِﻝ :ﺃﻧﻪ ﺇﺫﺍ ﺣﻀ ﺮ ﺍﻟﻮﻟﻴﻤ ﹶﺔ ﻭﻫﻮ ﺻﺎﺋ ﻢ ﺇﻥ ﻛﺎﻥ ﻳﻨﻜﺮﻩ ﻗﻠ
ﺐ
ﺍﻷﻛ ِﻞ ﻓﺎﻷﻛ ﹸﻞ ﺃﻓﻀﻞﹸ ،ﻭﺇﻥ ﱂ ﻳﻨﻜﺮﻩ ﻗﻠﺒﻪ ﻓﺈﲤﺎ ﻡ ﺍﻟﺼﻮ ِﻡ ﺃﻓﻀﻞ .ﻭﻻ ﻳﻨﺒﻐـﻲ ﻟﺼـﺎﺣ ِ
ﺡ ﰲ ﺍﻟﻄﻌﺎ ِﻡ ﻟﻠﻤﺪﻋ ﻮ ﺇﺫﺍ ﺍﻣﺘﻨ ﻊ ﻓﺈ ﱠﻥ ﻛِﻼ ﺍﻷﻣﺮﻳﻦ ﺟﺎﺋﺰ ،ﻓﺈﺫﺍ ﺃﻟﹾﺰﻣﻪ ﲟـﺎ ﱂ ﺍﻟﺪﻋﻮ ِﺓ ﺍﻹﳊﺎ
ﺐ ﻋﻠـﻰ ﻉ ﺍﳌﺴﺄﻟ ِﺔ ﺍﳌﹶﻨﻬ ﻲ ﻋﻨﻬﺎ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺪﻋ ﻮ ﺇﺫﺍ ﺭﺃﻯ ﺃﻧﻪ ﻳﺘﺮﺗ ﻳﻠﹾﺰﻣﻪ ﻛﺎﻥ ﻣﻦ ﻧﻮ ِ
ﺍﻣﺘﻨﺎ ِﻋ ِﻪ ﻣﻔﺎﺳ ﺪ ﺃﻥ ﳝﺘﻨ ﻊ.
ﻁﻑ ﻓﻴﻪ ﻟﻠﻨﺴﺎﺀ" ،ﻳﻌﲏ ﺇﺫﺍ ﱂ ﻳﺤﺼﻞ ﻣﻌﻪ ﻣﻨ ﹶﻜ ﺮ ﻣﺜـ ﹸﻞ ﺍﺧـﺘﻼ ِ * ﻗﻮﻟـﻪ" :ﻭﺍﻟ ﺪ
ﻑ ﰲ ﺍﻟ ﻌ ﺮﺱِ ،ﻭﻛﺬﺍ ﰲ ﳓﻮﻩ ﺍﳌﻨﺼﻮﺹِ، ﺍﻟﺮﺟﺎ ِﻝ ﺑﺎﻟﻨﺴﺎﺀِ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻻ ﻳﻜ ﺮﻩ ﺍﻟ ﺪ
ﺱ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻭﻏﲑﻩ :ﻳﻜﺮﻩ ﰲ ﻏﲑِﻩ ﻋﻨﺪ ﺃﺻﺤﺎﺑِﻨﺎ ،ﻭﻛﺮ ﻫﻪ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﰲ ﻏ ِﲑ ﻋـ ﺮ ٍ
ﺏ
ﻭ ِﺧﺘﺎﻥٍ ،ﻭﻳﻜ ﺮﻩ ﻟﻠﺮﺟ ِﻞ ﺍﻟﺘﺸﺒﻴﺐ ،ﻭﲢﺮﻡ ﻛﻞﱡ ﻣﻠﹾﻬﺎ ٍﺓ ﺳﻮﺍﻩ ،ﻛ ِﻤ ﺰﻣﺎ ٍﺭ ﻭ ﹸﻃﻨﺒـﻮ ٍﺭ ﻭ ﺭﺑـﺎ ٍ
ﺏ ﺍﻧﺘﻬﻰ. ﻭ ﺟﻨﻚٍ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ ،ﻭﻗﺪ ﻛﺮﻩ ﺃﲪ ﺪ ﺍﻟﻄﱠﺒ ﹶﻞ ﰲ ﻏﲑ ﺍﳊﺮ ِ
ﺱ ﻭﳓﻮﻩ ﺇﺑﺎﺣ ﹸﺔ ﻑ ﰲ ﺍﻟﻌﺮ ِ ﺏ ﺑﺎﻟ ﺪ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺇﺑﺎﺣ ِﺔ ﺍﻟﻀﺮ ِ
ﻏﲑِﻩ ﻣﻦ ﺍﻵﻻﺕ ﻛﺎﻟﻌﻮ ِﺩ ﻭﳓﻮِﻩ.
٢٥٧ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﺑـﺎﺏ ِﻋﺸﺮ ِﺓ ﺍﻟﻨﺴـﺎﺀ
ﺤﺮﻡ ﻣ ﹾﻄﻞﹸ ﻛ ﱢﻞ ﻭﺍﺣ ٍﺪ ﲟـﺎ ﻳﻠﹾﺰﻣـﻪ ﲔ ﺍﻟ ِﻌﺸﺮ ﹸﺓ ﺑﺎﳌﻌﺮﻭﻑِ ،ﻭﻳ ﻳﻠﺰﻡ ﺍﻟـﺰﻭﺟ ِ
ﺖ
ﻟﻶﺧ ﺮ ﻭﺍﻟﺘﻜﺮﻩ ﻟﺒ ﹾﺬﻟِﻪ .ﻭﺇﺫﺍ ﰎ ﺍﻟﻌﻘ ﺪ ﻟﺰﻡ ﺗﺴﻠﻴ ﻢ ﺍﳊﹸ ﺮ ِﺓ ﺍﻟﱵ ﻳﻮﻃﺄ ﻣﺜﻠﹸﻬﺎ ﰲ ﺑﻴ ِ
ﻁ ﺩﺍﺭﻫﺎ ،ﻭﺇﺫﺍ ﺍﺳﺘ ﻤ ﻬ ﹶﻞ ﺃﺣﺪﳘﺎ ﺃﹸ ﻣ ِﻬ ﹶﻞ ﺍﻟﻌﺎﺩ ﹶﺓ ﻭﺟﻮﺑﺎﹰ، ﺝ ﺇﻥ ﻃﻠﺒﻪ ﻭﱂ ﺗﺸﺘﺮ ﹾ
ﺍﻟﺰﻭ ِ
ﻼ ﻓﻘﻂ ،ﻭﻳﺒﺎﺷﺮﻫﺎ ﻣﺎ ﱂ ﻳﻀ ﺮ ]ـﺎ[ ﺃﻭ ﻻ ﻟﻌﻤ ِﻞ ﺟﻬﺎﺯٍ ،ﻭﳚ
ﺐ ﺗﺴﻠﻴ ﻢ ﺍ َﻷ ﻣ ِﺔ ﻟﻴ ﹰ
ﻁ ﺿﺪﻩ .ﻭﳛﺮ ﻡ ﻭ ﹾﻃﺆﻫﺎ ﰲ ﻳﺸﻐﻠﻬﺎ ﻋﻦ ﻓﺮﺽٍ ،ﻭﻟﻪ ﺍﻟﺴﻔ ﺮ ﺑﺎﻟﹸﺤﺮﺓِ ،ﻣﺎ ﱂ ﺗﺸﺘﺮ ﹾ
ﺾ ﻭﳒﺎﺳﺔٍ ،ﻭﺃﺧ ِﺬ ﻣﺎ ﺾ ﻭﺍﻟ ﺪﺑﺮِ ،ﻭﻟـﻪ ﺇﺟﺒﺎﺭﻫﺎ ﻭﻟﻮ ِﺫ ﻣﻴ ﹰﺔ ﻋﻠﻰ ﻏﹸﺴ ِﻞ ﺣﻴ ٍ ﺍﳊﻴ ِ
) (
ﳉﻨﺎﺑ ِﺔ * .
ﺠﺒﺮ ﺍﻟﺬﻣﻴ ﹸﺔ ﻋﻠﻰ ﻏﹸﺴ ِﻞ ﺍ ﹶ ﺲ ﻣﻦ ﺷﻌ ٍﺮ ﻭﻏﲑِﻩ ،ﻭﻻ ﺗ ﺗﻌﺎﻓﹸﻪ ﺍﻟﻨﻔ
ﻓﺼـــــﻞ
ﺖ ﻋﻨﺪ ﺍﳊ ﺮ ِﺓ ﻟﻴﻠ ﹰﺔ ﻣﻦ ﺃﺭﺑﻊٍ ،ﻭﻳﻨﻔـﺮ ﺩ ﺇﻥ ﺃﺭﺍﺩ ﰲ ﺍﻟﺒـﺎﻗﻲ، ﻭﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺒﻴ
) (
ﻕ ﻧﺼـﻔِﻬﺎﺚ ﺳﻨ ٍﺔ ﻣ ﺮ ﹰﺓ * ،ﻭﺇﻥ ﺳﺎﻓ ﺮ ﻓــﻮ
ﻁﺀُ ﺇﻥ ﹶﻗ ﺪ ﺭ ﻛ ﱠﻞ ﺛﻠ ِﻭﻳﻠﺰﻣﻪ ﺍﻟ ﻮ ﹾ
ﻕ ﺑﻴﻨﻬﻤﺎ ﺑﻄﻠﺒِﻬﻤـﺎ ،ﻭﺗﺴـ ﻦ
ﺖ ﻗﺪﻭﻣﻪ ﻭ ﹶﻗ ﺪ ﺭ ﻟﺰ ﻣﻪ ،ﻓﺈﻥ ﺃﰉ ﺃﺣﺪﳘﺎ ﻓﹸ ﺮ ﻭﻃﻠﺒ
ـــــــــــــــــــــــــــــــــــ
ﻗﻮﻟـﻪ" :ﻭﻻ ﺗﺠﺒﺮ ﺍﻟﺬﻣﻴ ﹸﺔ ﻋﻠﻰ ﻏﹸﺴ ِﻞ ﺍﳉﻨﺎﺑﺔ" ،ﻭﻋﻨﻪ ﲡ ﱪ. *
ﺚ ﺳﻨ ٍﺔ ﻣﺮﺓ" ،ﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ
ﻁﺀُ ﺇﻥ ﹶﻗ ﺪ ﺭ ﻛ ﱠﻞ ﺛﻠ ِ
* ﻗﻮﻟـﻪ" :ﻭﻳﻠﺰﻣﻪ ﺍﻟ ﻮ ﹾ
ﺐ ﺣﺎﺟﺘِﻬﺎ ﻭﻗﹸﺪﺭﺗِﻪ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺣﺼﻮ ﹸﻝ ﺍﻟﻀﺮ ِﺭ ﻟﻠﺰﻭﺟ ِﺔ ﺑﺘﺮ ِﻙﺃﻥ ﺫﻟﻚ ﲝﺴ ِ
ﺝ ﺃﻭ ﺑﻐ ِﲑ ﻗﺼ ٍﺪ ﻭﻟﻮ ﻣﻊ ﺾ ﻟﻠﻔﺴ ِﺦ ﺑﻜ ِﻞ ﺣﺎﻝٍ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻘﺼ ٍﺪ ﻣﻦ ﺍﻟﺰﻭ ِ
ﻁ ِﺀ ﻣﻘﺘ ٍ
ﺍﻟ ﻮ ﹾ
ﻗﺪﺭﺗِﻪ ﻭﻋﺠﺰِﻩ ﻛﺎﻟﻨﻔﻘﺔِ ،ﻭﺃﻭﻟﹶﻰ ﻟﻠﻔﺴ ِﺦ ﺑﺘﻌﺬﺭِﻩ ﰲ ﺍﻹﻳﻼﺀ ﺇﲨﺎﻋﺎﹰ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﻘﻮ ﹸﻝ ﰲ
ﻉ ﺍﻣﺮﺃﺗِﻪ ﺑﻪ ﺇﺫﺍ ﻃﻠﺒﺖ ﻓﹸﺮﻗﺘﻪ ،ﻛﺎﻟﻘﻮ ِﻝ ﰲ ﺱ ﻭﳓﻮِﳘﺎ ﳑﻦ ﺗﻌﺬﱠﺭ ﺍﻧﺘﻔﺎ
ﺍﻣﺮﺃ ِﺓ ﺍﻷﺳ ِﲑ ﻭﺍﶈﺒﻮ ِ
ﻉ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﺍ .ﻫـ. ﺍﻣﺮﺃ ِﺓ ﺍﳌﻔﻘﻮ ِﺩ ﺑﺎﻹﲨﺎ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٥٨
ﻉ ﹶﻗ ﺒ ﹶﻞ ﻓﺮﺍﻏِﻬﺎ،
ﻁﺀِ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﻮﺍﺭ ِﺩ .ﻭﻳﻜﺮﻩ ﻛﺜﺮ ﹸﺓ ﺍﻟﻜﻼﻡِ ،ﻭﺍﻟﱰ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﻋﻨﺪ ﺍﻟ ﻮ ﹾ
ﺙ ﺑﻪ .ﻭﳛﺮﻡ ﲨ ﻊ ﺯﻭﺟﺘﻴ ِﻪ ﰲ ﻣﺴﻜ ٍﻦ ﻭﺍﺣ ٍﺪ ﺑﻐـﲑ ﻁ ُﺀ ﲟﺮﺃﻯ ﺃﺣ ٍﺪ ﻭﺍﻟﺘﺤﺪ ﹸ ﻭﺍﻟ ﻮ ﹾ
ﺽ
ﺐ ﺇﺫﻧﻪ ﺃﻥ ﲤـ ﺮ ﺝ ﻣﻦ ﻣﱰﻟـِﻪ ،ﻭﻳﺴﺘﺤ ﺭﺿﺎﻫﻤﺎ ،ﻭﻟـﻪ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﳋﺮﻭ ِ
ﻉ ﻭﻟﺪِﻫﺎ ﻣﻦ ﺴﻬﺎ ،ﻭﻣﻦ ﺭﺿﺎ ِ ﺤ ﺮﻣﻬﺎ ،ﻭﺗﺸﻬ ﺪ ﺟﻨﺎﺯﺗﻪ .ﻭﻟﻪ ﻣﻨﻌﻬﺎ ﻣﻦ ﺇﺟﺎﺭ ِﺓ ﻧﻔ ِ ﻣ
ﻏﲑِﻩ ﺇﻻ ﻟﻀﺮﻭﺭﺗِﻪ.
ﻓﺼــــﻞ
ﺴﻢِ ،ﻭﻋِﻤﺎﺩﻩ ﺍﻟﻠﻴ ﹸﻞ ﳌﻦ ﻣﻌﺎﺷﻪ ـﺎﺭﹰﺍ. ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺎﻭﻱ ﺑﲔ ﺯﻭﺟﺎﺗِﻪ ﰲ ﺍﻟ ﹶﻘ
) (
ﺾ ﻭﻧﻔﹶﺴﺎ َﺀ ﻭﻣﺮﻳﻀ ٍﺔ ﻭﻣﻌﻴﺒـ ٍﺔ * ﻭﳎﻨﻮﻧـ ٍﺔ ﺴﻢ ﳊﺎﺋ ٍﺲ ﺑﺎﻟﻌﻜﺲِ ،ﻭﻳﻘ ِ ﻭﺍﻟﻌﻜ
ﻣﺄﻣﻮﻧ ٍﺔ ﻭﻏﻴِﺮﻫﺎ.
ﺖ
ﺖ ﺍﻟﺴﻔ ﺮ ﻣﻌﻪ ﺃﻭ ﺍﳌﺒﻴـ ﺕ ﺑﻼ ﺇﺫﻧِﻪ ﺃﻭ ﺑﺈﺫﻧِﻪ ﰲ ﺣﺎﺟﺘِﻬﺎ ﺃﻭ ﹶﺃﺑ ﻭﺇﻥ ﺳﺎﻓﺮ
ﺴ ﻢ ﳍﺎ ﻭﻻ ﻧﻔﻘ ﹶﺔ.
ﻋﻨﺪﻩ ﰲ ﻓﺮﺍﺷِﻪ ﻓﻼ ﹶﻗ
ﺖ
ﻀ ﺮﺗِﻬﺎ ﺑﺈﺫﻧﻪ ﹶﺃ ﻭ ﹶﻟﻪ ﻓﺠﻌﻠﹶﻪ ﻷﺧﺮﻯ ﺟﺎﺯ ،ﻓﺈﻥ ﺭﺟﻌ ﺴﻤﻬﺎ ﻟ ﺖ ﹶﻗ ﻭﻣﻦ ﻭﻫﺒ
ﻼ.ﺴ ﻢ ﳍﺎ ﻣﺴﺘﻘﺒ ﹰﹶﻗ
ﺕ ﺃﻭﻻﺩِﻩ ﺑﻞ ﻳﻄﹶﺄ ﻣﻦ ﺷﺎ َﺀ ﻣﱴ ﺷﺎ َﺀ. ﺴ ﻢ ﻹﻣﺎﺋِﻪ ﻭﺃﻣﻬﺎ ِ ﻭﻻ ﹶﻗ
ﺖ ﺳﺒﻌﹰﺎ ﹶﻓ ﻌ ﹶﻞ
ﻭﺇﻥ ﺗﺰﻭﺝ ِﺑﻜﺮﹰﺍ ﺃﻗﺎﻡ ﻋﻨﺪﻫﺎ ﺳﺒﻌﹰﺎ ﰒ ﺩﺍﺭ ،ﻭﹶﺛﻴﺒﹰﺎ ﺛﻼﺛﺎﹰ ،ﻭﺇﻥ ﺃﺣﺒ
ﻭﻗﻀﻰ ﻣﺜﻠﻬ ﻦ ﻟﻠﺒﻮﺍﻗِﻲ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ" :ﻭ ﻣ ِﻌﻴﺒﺔ" ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﳚ
ﺐ ﻟﻠﻤﻌﻴﺒ ِﺔ ﻛﺎﻟﺒﺮﺻـﺎ ِﺀ
ﺱ
ﺹ ﻭﺍﻷﺟـﺬﻡِ ،ﻭﺍﻟﻘﻴـﺎ ﲔ ﺍﻷﺑﺮ ِ
ﺴﺦ ،ﻭﻛﺬﻟﻚ ﻋﻠﻴﻬﻤﺎ ﲤﻜ ﳉﺬﹾﻣﺎ ِﺀ ﺇﺫﺍ ﱂ ﻳﺠِ ﺰ ﺍﻟ ﹶﻔ
ﻭﺍ ﹶ
ﺏ ﺫﻟﻚ ﻭﻓﻴﻪ ﻧﻈﺮ ،ﺇﺫ ﻣﻦ ﺍﳌﻤﻜ ِﻦ ﺃﻥ ﻳﻘﺎﻝ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺿﺮﺭ ،ﻟﻜـﻦ ﺇﺫﺍ ﻭﺟﻮ
ﱂ ﺗﻤﻜﻨﻪ ﻓﻼ ﻧﻔﻘ ﹶﺔ ﳍﺎ ،ﻭﺇﺫﺍ ﱂ ﻳﺴﺘﻤﺘ ﻊ ﺎ ﻓﻠﻬﺎ ﺍﻟﻔﺴﺦ ،ﻭﻳﻜﻮﻥ ﺍﳌﹸﹾﺜِﺒﺖ ﻟﻠﻔﺴ ِﺦ ﻫﻨﺎ ﻋﺪ ﻡ
ﻭ ﹾﻃﺌِﻪ ﻓﻬﺬﺍ ﻳﻘﻮ ﺩ ﺇﱃ ﻭﺟﻮﺑِﻪ ﺍ .ﻫـ.
٢٥٩ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻓﺼــﻞ
ﺐ ﻋﻠﻴﻬﺎ ،ﻓﺈﺫﺍ ﻇﻬ ﺮ ﻣﻨﻬﺎ ﺃﻣﺎﺭﺍﺗـﻪ ﺑـﺄﻥ ﻻ ﺍﻟﻨﺸﻮ ﺯ :ﻣﻌﺼﻴﺘﻬﺎ ﺇﻳﺎﹸﻩ ﻓﻴﻤﺎ ﳚ
ﺕ ﻫﺠﺮﻫﺎ
ﺐ ﻣﺘﱪﻣ ﹰﺔ ﺃﻭ ﻣﺘﻜﺮﻫ ﹰﺔ ﻭ ﻋﻈﹶﻬﺎ ،ﻓﺈﻥ ﺃﺻ ﺮ
ﻉ ﺃﻭ ﲡﻴ ﺐ ﺇﱃ ﺍﻻﺳﺘﻤﺘﺎ ِ ﲡﻴ
) (
ﲑ ﻣﱪﺡ. ﺠ ِﻊ ﻣﺎ ﺷﺎ َﺀ * ،ﻭﰲ ﺍﻟﻜﻼ ِﻡ ﺛﻼﺛ ﹸﺔ ﺃﻳﺎﻡٍ ،ﻓﺈﻥ ﺃﺻ ﺮ
ﺕ ﺿﺮﺑﻬﺎ ﻏ ﻀ
ﰲ ﺍ ﹶﳌ
ـــــــــــــــــــــــــــــــــــ
ﺕ ﻫﺠﺮﻫﺎ ﰲ ﺍﳌﻀﺠ ِﻊ ﻣﺎ ﺷﺎ َﺀ" ﺇﱃ ﺁﺧﺮﻩ ،ﺍﻷﺻ ﹸﻞ ﰲ ﺫﻟﻚ
* ﻗﻮﻟـﻪ" :ﻓﺈﻥ ﺃﺻ ﺮ
ﺠﺮﻭ ﻫ ﻦ ﻓِﻲ ﺍﹾﻟ ﻤﻀﺎ ِﺟ ِﻊ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﻼﺗِﻲ ﺗﺨﺎ ﹸﻓﻮ ﹶﻥ ﻧﺸﻮ ﺯ ﻫ ﻦ ﹶﻓ ِﻌﻈﹸﻮ ﻫ ﻦ ﻭﺍ ﻫ
ﺿ ِﺮﺑﻮ ﻫ ﻦ ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﹶﻃ ﻌﻨﻜﹸ ﻢ ﻓﹶﻼ ﺗ ﺒﻐﻮﺍ ﻋ ﹶﻠ ﻴ ِﻬ ﻦ ﺳﺒِﻴﻼ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋ ِﻠﻴﺎ ﹶﻛِﺒﲑًﺍ * ﻭِﺇ ﹾﻥ ِﺧ ﹾﻔﺘ ﻢ
ﻭﺍ
ﻕ ﺑ ﻴِﻨ ِﻬﻤﺎ ﻓﹶﺎﺑ ﻌﺜﹸﻮﺍ ﺣ ﹶﻜﻤًﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻠ ِﻪ ﻭ ﺣ ﹶﻜﻤًﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻠﻬﺎ ِﺇ ﹾﻥ ﻳﺮِﻳﺪﺍ ِﺇﺻﻼﺣًﺎ ﻳ ﻮ ﱢﻓ ِﻖ ﺍﻟ ﱠﻠ ﻪِﺷﻘﹶﺎ
ﺧِﺒﲑًﺍ] ﺍﻟﻨﺴﺎﺀ.[٣٥ -٣٤: ﺑ ﻴﻨ ﻬﻤﺎ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﻠِﻴﻤًﺎ
ﺐ ﺑﻘﻮﻝ ﺗﻌﺎﱃ :ﻭِﺇ ﹾﻥ ِﺧ ﹾﻔﺘ ﻢ ﺷِـﻘﹶﺎ
ﻕ ﻗﺎﻝ ﺍﺑ ﻦ ﺑﻄﱠﺎ ِﻝ :ﺃﲨ ﻊ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﹸﺨﺎﻃ
ﳊﻜﹶﻤـﻴِﻦ
ﺑ ﻴِﻨ ِﻬﻤﺎ ﺍﳊﻜﺎﻡ ،ﻭﺃﻥ ﺍﳌﺮﺍ ﺩ ﺑﻘﻮﻟﻪِ :ﺇ ﹾﻥ ﻳﺮِﻳﺪﺍ ِﺇﺻﻼﺣًﺎ ﺍﳊﻜﻤـﺎﻥِ ،ﻭﺃﻥ ﺍ ﹶ
ﻳﻜﻮ ﹸﻥ ﺃﺣﺪﳘﺎ ﻣﻦ ﺟﻬ ِﺔ ﺍﻟﺮﺟ ِﻞ ﻭﺍﻵﺧ ﺮ ﻣﻦ ﺟﻬ ِﺔ ﺍﳌﺮﺃﺓِ ،ﺇﻻ ﺃﻥ ﻻ ﻳﻮﺟ ﺪ ﻣﻦ ﺃﻫﻠِﻬﻤﺎ ﻣﻦ
ﺐ ﳑﻦ ﻳﺼﹸﻠ ﺢ ﻟﺬﻟﻚ ،ﻭﺃﻬﻧﻤﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔـﺎ ﱂ ﻳﻨﻔـ ﹾﺬ
ﻳﺼﻠِﺢ ،ﻓﻴﺠﻮ ﺯ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﻦ ﺍﻷﺟﺎﻧ ِ
ﳉ ﻤ ِﻊ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻏﲑ ﺗﻮﻛﻴﻞٍ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺗﻔﻘﺎ ﻋﻠـﻰ
ﻗﻮﻟﹸﻬﻤﺎ ،ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻧ ﹶﻔ ﹶﺬ ﰲ ﺍ ﹶ
ﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺇﺳﺤﺎﻕ :ﻳﻨ ﹸﻔ ﹸﺬ ﺑﻐﲑ ﺗﻮﻛﻴ ٍﻞ ﻭﻻ ﺇﺫ ٍﻥ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ،ﻗﺎﻝ
ﺍﻟﻔﹸﺮﻗﺔِ ،ﻓﻘﺎﻝ ﻣﺎﻟ
ﲔ
ﻚ ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﻓﺄﳊﻘﹶﻪ ﺑـﺎﻟ ِﻌﻨ ِ
ﺍﻟﻜﻮﻓﻴﻮ ﹶﻥ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﲪ ﺪ :ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺍﻹ ﹾﺫﻥِ ،ﻓﺄﻣﺎ ﻣﺎﻟ
ﻭﺍﳌﻮﱃ ،ﻓﺈ ﱠﻥ ﺍﳊﺎ ِﻛ ﻢ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻤﺎ ،ﻓﻜﺬﻟﻚ ﻫﺬﺍ ،ﻭﺃﻳﻀﹰﺎ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳌﹸﺨﺎ ﹶﻃﺐ ﺑـﺬﻟﻚ
ﺍﳊﻜﺎ ﻡ ﻭﺃﻥ ﺍﻹﺭﺳﺎ ﹶﻝ ﺇﻟﻴﻬﻢ ﺩ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤ ﻊ ﻭﺍﻟﺘﻔﺮﻳ ﻖ ﺇﻟﻴﻬﻢ ،ﻭﺟﺮﻯ ﺍﻟﺒـﺎﻗﻮ ﹶﻥ
ﻕ ﺑﻴ ِﺪ ﺍﻟﺰﻭﺝِ ،ﻓـﺈﻥ ﹶﺃ ِﺫ ﹶﻥ ﰲ ﺫﻟـﻚ ﻭﺇﻻ ﹶﻃﻠﱠﻖ ﺍﳊـﺎﻛﻢ،
ﻋﻠﻰ ﺍﻷﺻﻞِ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﻄﻼ
ﻕ ﻭﻫـﻞ ﻳﺸﲑ ﺑﺎﻟـﺨﻠ ِﻊ=
ﺍﻧﺘﻬﻰ ﻣﻦ ﹶﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻋﻠﻰ ﻗـﻮ ِﻝ ﺍﻟﺒﺨﺎﺭﻱ"،ﺑﺎﺏ ﺍﻟﺸﻘﺎ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦٠
ـﻠﹾﻊ
ﺑــﺎﺏ ﺍﳋ ُ
ﺖ ﺧﻠﹸـ ﻖ
ﱯ ﺻﺢ ﺑﺬﻟﹸﻪ ﻟﻌﻮﺿِﻪ ،ﻓﺈﺫﺍ ﻛﺮﻫ ﱪﻋﻪ ﻣﻦ ﺯﻭﺟ ٍﺔ ﻭﺃﺟﻨ ٍ ﺢﺗ ﻣﻦ ﺻ
ﳋﻠﹾـﻊ ،ﻭﺇﻻ ﺖ ﺇﲦﹰﺎ ﺑﺘﺮ ِﻙ ﺣﻘﱢﻪ ﺃﹸﺑﻴﺢ ﺍ ﹸ ﺺ ﺩﻳﻨِﻪ ،ﺃﻭ ﺧﺎﻓ ﺯﻭﺟِﻬﺎ ﺃﻭ ﺧ ﹾﻠ ﹶﻘﻪ ،ﺃﻭ ﻧ ﹾﻘ
ﻀﻠﹶﻬﺎ ﻇﹸﻠﻤﹰﺎ ﻟﻼﻓﺘﺪﺍ ِﺀ ﻭﱂ ﻳﻜ ﻦ ﻟ ِﺰﻧﺎﻫﺎ ،ﺃﻭ ﻧﺸﻮﺯِﻫﺎ ،ﺃﻭ ﺗﺮﻛِﻬﺎ ﻛﹸﺮﻩ ﻭ ﻭﻗﹶﻊ ،ﻓﺈﻥ ﻋ
ﲑ ﺇﺫ ِﻥ ﺳﻴﺪﻫﺎ
ﺖ ﺍﻟﺼﻐﲑ ﹸﺓ ﻭﺍﻨﻮﻧ ﹸﺔ ﻭﺍﻟﺴﻔﻴﻬ ﹸﺔ ﻭﺍ َﻷ ﻣﺔﹸ ﺑﻐ ِﹶﻓﺮﺿﹰﺎ ﹶﻓﻔﹶﻌﻠﺖ ،ﺃﻭ ﺧﺎﻟ ﻌ
ﻕ ﺃﻭ ﻧﻴِﺘﻪ. ﻆ ﺍﻟﻄﻼ ِ ﻕ ﺭﺟﻌﻴﺎﹰ ،ﺇﻥ ﻛﺎﻥ ﺑﻠﻔ ِ
ﺢ ﺍﳋﻠ ﻊ ﻭﻭﻗﻊ ﺍﻟﻄﱠﻼ ﱂ ﻳﺼ
ـــــــــــــــــــــــــــــــــــ
=ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ؟" .
ﲔ ﺇﺫﺍ ﻗﹸﻠﻨﺎ :ﻫﻤﺎ ﺣﺎﻛِﻤﺎ ِﻥ ﻻ ﻭﻛﻴﻼ ِﻥ ﺃﻥ ﻳﻄﻠﱢﻘﺎ ﺛﻼﺛﹰﺎ ﺤﻜﹶﻤ ِ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻫﻞ ﻟﻠ
ﻕ ﻣﻠﻚ ﻣﺎ ﻳﻤِﻠﻜﹸـﻪ ﺝ ﰲ ﺍﻟﻄﻼ ِ ﺃﻭ ﻳﻔﺴﺨﺎ ﻛﻤﺎ ﰲ ﺍﳌﻮﱃ؟ ﻗﺎﻟﻮﺍ :ﻫﻨﺎﻙ ﳌﺎ ﻗﺎﻡ ﻣﻘﺎ ﻡ ﺍﻟﺰﻭ ِ
ﺙ ﻓﻴﺘﻮﺟﻪ ﻫﻨﺎ ﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻠﻨﺎ ﳘﺎ ﺣﺎﻛِﻤﺎﻥ ،ﻭﺇﻥ ﻗﻠﻨـﺎ :ﻭﻛـﻴﻼﻥ ﱂ ﻣﻦ ﻭﺍﺣﺪ ٍﺓ ﻭﺛﻼ ٍ
ﻳﻤﻠِﻜﺎ ﺇﻻ ﻣﺎ ﻭﻛﱢﻼ ﻓﻴﻪ ،ﻭﺃﻣﺎ ﺍﻟﻔﺴ ﺦ ﻫﻨﺎ ﻓﻼ ﻳﺘﻮ ﺟﻪ؛ ﻷﻧﻪ ﻟﻴﺲ ﺣﺎﻛﻤﹰﺎ ﹶﺃﺻﻠﻴﺎﹰ ،ﻭﻗـﺎﻝ
ﻚ ﺃﻭ ﺍﻟﻮﻛﺎﻟـ ِﺔ ﺃﻭ ﺍﻟﻮﻻﻳـﺔِ، ﺃﻳﻀﹰﺎ :ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﺃﻥ ﺍﳋﻠ ﻊ ﻳﺼﺢ ﳑﻦ ﻳﺼ ﺢ ﻃﻼﻗﹸﻪ ﺑﺎ ِﳌﻠﹾـ ِ
ﻛﺎﳊﺎﻛ ِﻢ ﰲ ﺍﻟﺸﻘﺎﻕِ ،ﻭﻛﺬﺍ ﻟﻮ ﹶﻓ ﻌﹶﻠ ﻪ ﺍﳊﺎﻛ ﻢ ﰲ ﺍﻹﻳﻼ ِﺀ ﺃﻭ ﺍﻟ ِﻌﻨ ِﺔ ﺃﻭ ﺍ ِﻹﻋﺴﺎ ِﺭ ﺃﻭ ﻏﲑِﻫـﺎ
ﻣﻦ ﺍﳌﻮﺍﺿ ِﻊ ﺍﻟﱵ ﻳﻤﻠِﻚ ﻓﻴﻬﺎ ﺍﳊﺎﻛ ﻢ ﺍﻟﻔﹸﺮﻗ ﹶﺔ ﺍ.ﻫـ.
ﲔ ﻋﻠﻰ ﺍﳋﻠـ ِﻊ ﺃﻭ
ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺪﺭ ِﺭ ﺍﻟﺒﻬﻴﺔ :ﻭﻻﺑ ﺪ ﻣﻦ ﺍﻟﺘﺮﺍﺿِﻲ ﺑﲔ ﺍﻟﺰﻭﺟ ِ
ﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻫﻮ ﻓﺴ ﺦ ﺍ.ﻫـ.
ﳊ ﹶﻜ ِﻢ ﻣﻊ ﺍﻟﺸﻘﺎ ِ
ﺇﻟﺰﺍ ِﻡ ﺍ ﹶ
ﺖ ﻭﺇﻻ
ﺠﻊِ ،ﻓﺈﻥ ﹶﻗِﺒﻠﹶـ
ﻀ
ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺍﻟﻨﺎ ِﺷ ِﺰ ﺗ ﻬﺠﺮﻫﺎ ﰲ ﺍ ﹶﳌ
ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﺖ ﻭﺇﻻ
ﺴﺮ ﳍﺎ ﻋﻈﹾﻤﺎﹰ ،ﻓﺈﻥ ﹶﻗِﺒﻠﹶـ
ﷲ ﻟﻚ ﺃﻥ ﺗﻀﺮﺑﻬﺎ ﺿﺮﺑﹰﺎ ﻏﻴﺮ ﻣ ﱪﺡٍ ،ﻭﻻ ﺗﻜ ِ
ﻓﻘﺪ ﹶﺃ ِﺫ ﹶﻥ ﺍ ُ
ﻓﻘﺪ ﺣﻞﱠ ﻟﻚ ﻣﻨﻬﺎ ﺍﻟ ِﻔﺪﻳ ﹸﺔ.
ﻕ
ﻆ ﻛﺎﻥ ،ﻭﻟﻮ ﻭﻗﻊ ﺑﺼﺮﻳ ِﺢ ﺍﻟﻄﻼ ِ
ﻱ ﻟﻔ ٍ
ﺽ ﻓﺴ ﺦ ﺑﺄ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳋﻠ ﻊ ﺑ ِﻌ ﻮ ٍ
ﺱ ﻭﺃﺻﺤﺎﺑِﻪ.
ﻕ ﺍﻟﺜﻼﺙِ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎ ٍ
ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻼ ِ
٢٦١ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
ﻓﺼـــــــﻞ
) (
ﻕ ﺑﺎﺋﻦٍ ،ﻭﺇﻥ ﻭﻗﻊﻕ ﺃﻭ ﻛﻨﺎﻳﺘﻪ ﻭﻗﺼﺪﻩ ﻃﻼ ﺢ ﺍﻟﻄﻼ ﻆ ﺻﺮﻳ ٍﻭﺍﳋﻠ ﻊ * ﺑﻠﻔ ٍ
ﺦ ﺃﻭ ﺍﻟﻔﺪﺍ ِﺀ ﻭﱂ ﻳﻨ ِﻮ ﻃﻼﻗﹰﺎ ﻛﺎﻥ ﻓﺴﺨﹰﺎ ﻻ ﻳـﻨﻘﱢﺺ ﻋـﺪ ﺩ ﻆ ﺍﳋﻠ ِﻊ ﺃﻭ ﺍﻟﻔﺴ ِ
ﺑﻠﻔ ِ
ﻕ.
ﺍﻟﻄﻼ ِ
ﻁ ﺍﻟﺮﺟﻌ ِﺔ
ﻭﻻ ﻳﻘ ﻊ ﲟﻌﺘ ﺪ ٍﺓ ﻣﻦ ﺧﻠ ٍﻊ ﻃﻼﻕ ،ﻭﻟﻮ ﻭﺍﺟﻬﻬﺎ ﺑﻪ ،ﻭﻻ ﻳﺼﺢ ﺷﺮ ﹸ
ﺢ.
ﺽ ﺃﻭ ﲟﺤ ﺮ ٍﻡ ﱂ ﻳﺼ
ﻓﻴﻪ ،ﻭﺇﻥ ﺧﺎﻟﻌﻬﺎ ﺑﻐﲑ ﻋ ﻮ ٍ
ﺢ
ﺢ ﻣﻬﺮﹰﺍ ﺻ ﻕ ﺃﻭ ﻧﻴﺘِﻪ ،ﻭﻣﺎ ﺻ
ﻆ ﺍﻟﻄﻼ ِ ﻕ ﺭﺟﻌﻴﹰﺎ ﺇﻥ ﻛﺎﻥ ﺑﻠﻔ ِﻭﻳﻘﻊ ﺍﻟﻄﻼ
ﺖ ﺣـﺎﻣﻞﹲ ﺑﻨﻔﻘ ِﺔ ِﻋﺪﺎ ﺻﺢ.ﺍﳋﻠ ﻊ ﺑﻪ ،ﻭﻳﻜﺮﻩ ﺑﺄﻛﺜ ﺮ ﳑﺎ ﺃﻋﻄﺎﻫﺎ ،ﻭﺇﻥ ﺧﺎﻟﻌ
ﻭﻳﺼﺢ ﺑﺎﻬﻮﻝِ ،ﻓﺈﻥ ﺧﺎﻟﻌﺘﻪ ﻋﻠﻰ ﺣ ﻤ ِﻞ ﺷﺠﺮﺗِﻬﺎ ،ﺃﻭ ﹶﺃ ﻣﺘِﻬﺎ ،ﺃﻭ ﻣـﺎ ﰲ
ﻉ
ﳊﻤـ ِﻞ ﻭﺍﳌﺘـﺎ ِ ﺑﻴﺘِﻬﺎ ﻣﻦ ﺩﺍﺭﻫِﻢ ﺃﻭ ﻣﺘﺎﻉٍ ،ﺃﻭ ﻋﻠﻰ ﻋﺒ ٍﺪ ﺻﺢ ،ﻭﻟﻪ ﻣﻊ ﻋﺪﻡ ﺍ ﹶ
ﻭﺍﻟﻌﺒ ِﺪ ﺃﻗ ﱡﻞ ﻣﺴﻤﺎﻩ ،ﻭﻣﻊ ﻋﺪ ِﻡ ﺍﻟﺪﺭﺍﻫ ِﻢ ﺛﻼﺛﺔﹲ.
ﻓﺼـــــــﻞ
ﻭﺇﺫﺍ ﻗﺎﻝ :ﻣﱴ ،ﺃﻭ ﺇﺫﺍ ،ﺃﻭ ﺇﻥ ﺃﻋﻄﻴﺘِﲏ ﺃﻟﻔﹰﺎ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ،ﹶﻃ ﹸﻠﻘﹶﺖ ﺑﻌﻄﻴﺘِـﻪ
ﻭﺇﻥ ﺗﺮﺍﺧﻰ.
ﺖ
ﻒ ﺃﻭ ﻭﻟﻚ ﺃﻟﻒ ،ﹶﻓ ﹶﻔ ﻌ ﹶﻞ ﺑﺎﻧـ
ﻭﺇﻥ ﻗﺎﻟﺖ :ﺍﺧﻠﻌﲏ ﻋـﻠﻰ ﺃﻟﻒٍ ،ﺃﻭ ﺑﺄﻟ ٍ
ﻒ ﻓﻄﻠﻘﹶﻬﺎ ﺛﻼﺛﹰﺎ ﺍﺳﺘﺤﻘﱠﻬﺎ ،ﻭﻋﻜﺴﻪ ﺑﻌﻜﺴِﻪ ،ﺇﻻ ﻭﺍﺳﺘﺤﻘﱠﻬﺎ ،ﻭﻃﱢﻠﻘﹾﲏ ﻭﺍﺣﺪ ﹰﺓ ﺑﺄﻟ ٍ
ﺖ.ﰲ ﻭﺍﺣﺪ ٍﺓ ﺑﻘﻴ
ـــــــــــــــــــــــــــــــــــ
ﻒ ﻭﻻ ﺃﲪ ﺪ ﺑ ﻦ ﺣﻨﺒﻞ
* ﻭﻋﻦ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﻭﻗﹸﺪﻣﺎ ِﺀ ﺃﺻﺤﺎﺑِﻪ ﱂ ﻳﻔﺮﻕ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﺴﻠ ِ
ﻕ ﻭﻻ ﻏﻴﺮﻩ ،ﺑـﻞ ﺃﻟﻔـﺎﻇﹸﻬﻢﻆ ﺍﻟﻄﻼ ِ
ﻆ ﻻ ﻟﻔ ﹸﻆ ﻭﻟﻔ ٍ
ﻭﻻ ﻗﺪﻣﺎ ُﺀ ﺃﺻﺤﺎﺑِﻪ ﰲ ﺍﳋﻠ ِﻊ ﺑﲔ ﻟﻔ ٍ
ﺐ ﺇﱃ ﻗﻮ ِﻝ ﺍﺑﻦ
ﺖ ﺃﰊ ﻳﺬﻫ
ﻆ ﻛﺎﻥ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ :ﺭﺃﻳ ﻱ ﻟﻔ ٍ
ﺴ ﺦ ﺑﺄ
ﻛﻠﱡﻬﺎ ﺻﺮﳛ ﹲﺔ ﰲ ﺃﻧﻪ ﹶﻓ
ﺱ ﺻ ﺢ ﻋﻨﻪ ﺃﻥ ﻛﻞ ﻣﺎ ﺃﺟﺎﺯﻩ ﺍﳌﺎ ﹸﻝ ﻟﻴﺲ ﺑﻄﻼ ٍ
ﻕ. ﻋﺒﺎﺱٍ ،ﻭﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦٢
) (
ﺏ ﺧﻠ ﻊ ﺯﻭﺟ ِﺔ ﺍﺑﻨ ِﻪ ﺍﻟﺼﻐﲑِ ،ﻭﻻ ﻃﻼﻗﹸﻬﺎ * ،ﻭﻻ ﺧﻠـ ﻊ ﺍﺑﻨﺘِـﻪ ﻭﻟﻴﺲ ﻟﻸ ِ
ﺍﻟﺼﻐﲑﺓ ﺑﺸﻲ ٍﺀ ﻣﻦ ﻣﺎﻟِﻬﺎ.
) (
ﻭﻻ ﻳ ﺴ ِﻘﻂﹸ ﺍﳋﻠ ﻊ ﻏﲑﻩ ﻣﻦ ﺍﳊﻘﻮﻕِ ،ﻭﺇﻥ ﻋﻠﱠﻖ ﻃﻼﻗﹶﻬﺎ ﺑﺼﻔ ٍﺔ ﰒ ﺃﺑﺎﻧﻬـﺎ *
ﺖ ﻛﻌﺘﻖٍ ،ﻭﺇﻻ ﻓﻼ.ﺕ ﺑﻌﺪﻩ ﻃﻠﹸﻘ
ﺕ ﰒ ﻧ ﹶﻜﺤﻬﺎ ﻓﻮِ ﺟ ﺪ
ﻓﻮِ ﺟ ﺪ
ـــــــــــــــــــــــــــــــــــ
ﲑ ﻭﻻ ﻃﻼﻗﹸﻬﺎ" ﻫﺬﺍ ﺍﳌﺬﻫ
ﺐ ﻭﻋﻨﻪ ﺏ ﺧﻠ ﻊ ﺯﻭﺟ ِﺔ ﺍﺑﻨِﻪ ﺍﻟﺼﻐ ِ
* ﻗﻮﻟـﻪ" :ﻭﻟﻴﺲ ﻟﻸ ِ
ﻭﻟﻪ ﺫﻟﻚ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ.
* ﻗﻮﻟـﻪ" :ﻭﺇﻥ ﻋﻠﱠﻖ ﻃﻼﻗﹶﻬﺎ ﺑﺼﻔ ٍﺔ ﰒ ﺃﺑﺎﻧﻬﺎ" ﺇﱃ ﺁﺧﺮﻩ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻗﺎﻝ ﺃﻛﺜ ﺮ
ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﻻ ﺗﻄﻠﻖ.
٢٦٣ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
) (
ﻛﺘـﺎﺏ ﺍﻟﻄـﻼﻕ *
ﺐ ﻟﻺﻳﻼﺀ ،ﻭﳛـﺮ ﻡ ﺐ ﻟﻠﻀ ﺮﺭِ ،ﻭﳚ ﺤ
ﻳﺒﺎﺡ ﻟﻠﺤﺎﺟﺔِ ،ﻭﻳﻜﺮﻩ ﻟﻌﺪﻣِﻬﺎ ،ﻭﻳﺴﺘ
ﻟﻠﺒﺪﻋ ِﺔ.
ﻒ ﻭﳑﻴ ٍﺰ ﻳﻌﻘﻞﹸ ،ﻭﻣﻦ ﺯﺍﻝ ﻋﻘﻠﹸﻪ ﻣﻌﺬﻭﺭﹰﺍ ﱂ ﻳﻘ ﻊ ﻃﻼﻗﹸﻪ، ﺝ ﻣﻜﱠﻠ ٍ ﻭﻳﺼﺢ ﻣﻦ ﺯﻭ ٍ
ﻭﻋﻜﺴﻪ ﺍﻵِﺛﻢ ،ﻭﻣﻦ ﺃﹸﻛﺮﻩ )ﻋﻠﻴﻪ( ﹸﻇﻠﹾﻤﹰﺎ ﺑﺈﻳﻼ ٍﻡ ﻟـﻪ ﺃﻭ ﻟﻮﻟﺪِﻩ ،ﺃﻭ ﺃﺧ ِﺬ ﻣـﺎ ٍﻝ
ﻳﻀﺮﻩ ،ﺃﻭ ﻫﺪﺩﻩ ﺑﺄﺣﺪِﻫﺎ ﻗﺎﺩﺭ ﻳﻈ ﻦ ﺇﻳﻘﺎﻋﻪ ﺑﻪ ﻓﻄﻠﱠﻖ ﺗﺒﻌﹰﺎ ﻟﻘﻮﻟِﻪ ﱂ ﻳ ﹶﻘ ﻊ .ﻭﻳﻘـﻊ
ﻒ ﻓﻴﻪ ،ﻭﻣﻦ ﺍﻟﻐﻀﺒﺎﻥِ ،ﻭﻭﻛﻴﻠِﻪ ﻛﻬﻮ ،ﻭﻳﻄﱢﻠ ﻖ ﻭﺍﺣﺪﺓﹰ، ﺡ ﻣﺨﺘ ﹶﻠ ٍ
ﻕ ﰲ ﻧﻜﺎ ٍ
ﺍﻟﻄﻼ
ﻕ ﻧﻔﺴِﻬﺎ.
ﻭﻣﱴ ﺷﺎﺀ ،ﺇﻻ ﺃﻥ ﻳﻌﻴ ﻦ ﻟـﻪ ﻭﻗﺘﹰﺎ ﻭﻋﺪﺩﺍﹰ ،ﻭﺍﻣﺮﺃﺗﻪ ﻛﻮﻛﻴﻠِﻪ ﰲ ﻃﻼ ِ
ﻓﺼـــﻞ
ﺇﺫﺍ ﻃﻠﱠﻘﻬﺎ ﻣﺮ ﹰﺓ ﰲ ﻃﹸ ﻬ ٍﺮ ﱂ ﻳﺠﺎ ِﻣ ﻊ ﻓﻴﻪ ،ﻭﺗﺮﻛﹶﻬﺎ ﺣﱴ ﺗﻨﻘﻀ ﻲ ِﻋ ﺪﺗﻬﺎ ﻓﻬــﻮ
ﺾ ﺃﻭ ﻃﹸ ﻬ ٍﺮ ﻭﻃِـ ﹶﺊ
ﺙ ﺇﺫﺍﹰ ،ﻭﺇﻥ ﻃﻠﱠﻖ ﻣ ﻦ ﺩﺧ ﹶﻞ ﺎ ﰲ ﺣﻴـ ٍ ﺳﻨﺔﹲ ،ﻭﺗﺤ ﺮ ﻡ ﺍﻟﺜﻼ ﹸ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺍﻹﻣﺎ ِﻡ ﺃﲪـ ﺪ ﺃﻬﻧـﺎ ﺇﻥ
ﻕ ﻋﻠﻰ ﻣﺬﻫ ِ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻋﻘ ﺪ ﺍﻟﻨﻴ ِﺔ ﰲ ﺍﻟﻄﻼ ِ
ﺖ ﺇﻻ
ﻕ ﱂ ﺗﻘﺒﻞ ﻣﺜﻞ ﻗﻮﻟِـﻪ :ﺃﻧﺖ ﻃﺎﻟ ﻖ ﺛﻼﺛﺎﹰ ،ﻭﻗﺎﻝ :ﻣﺎ ﻧﻮﻳـ
ﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻄﻼ ِ
ﺃﺳﻘﻄ
ﻕ ﻭﺇﳕﺎ ﻋ ﺪ ﹶﻝ ﺑـﻪ ﻣﻦ
ﻭﺍﺣﺪ ﹰﺓ ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ،ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ،ﻭﺇﻥ ﱂ ﺗﺴﻘﻂ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻄﻼ ِ
ﻱ ﻣﻦ ﻭﺛﺎﹶﻕ ﻭ ِﻋﻘﹶﺎﻝ ﻭﺩﺧﻮ ِﻝ ﺍﻟﺪﺍ ِﺭ ﺇﱃ ﺳﻨ ٍﺔ ﻭﳓـﻮ ﺫﻟـﻚ،
ﺣﺎ ٍﻝ ﺇﱃ ﺣﺎﻝٍ ،ﻣﺜﻞ ﺃﻥ ﻳﻨﻮ
ﺖ
ﺖ ﻃﺎﻟﻖ ،ﻭﻗﺎﻝ :ﻧﻮﻳـ
ﺖ ﻃﺎﻟ ﻖ ﺃﻧ ِ
ﻓﻬﺬﺍ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﺇﺣﺪﺍﻫﻤﺎ ﻳﻘﺒﻞ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﺃﻧ ِ
ﺑﺎﻟﺜﺎﻧﻴ ِﺔ ﺍﻟﺘﺄﻛﻴﺪ ،ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻣﻨﻪ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﺍ.ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦٤
ﲑ
ﻓﻴﻪ ﻓﺒﺪﻋﺔﹲ ﻳﻘ ﻊ ﻭﺗﺴ ﻦ ﺭﺟﻌﺘﻬﺎ .ﻭﻻ ﺳﻨ ﹶﺔ ﻭﻻ ِﺑﺪﻋ ﹶﺔ ﻟﺼﻐﲑ ٍﺓ ﻭﺁﻳﺴـ ٍﺔ ﻭﻏـ ِ
ﻣﺪﺧﻮ ٍﻝ ﺎ ،ﻭﻣﻦ ﺑﺎﻥ ﺣ ﻤﻠﹸﻬﺎ.
ﲑ ﹶﺃ ﻣ ٍﺮ ﻭ ﻣﻀﺎ ِﺭﻉٍ ،ﻭ ﻣ ﹶﻄﻠﱠﻘ ٍﺔ ﺍﺳـ ﻢ ﻕ ﻭﻣﺎ ﺗﺼﺮﻑ ﻣﻨﻪ ﻏ ﻆ ﺍﻟﻄﻼ ِ ﻭﺻﺮﳛﻪ ﻟﻔ ﹸ
ﻓﺎﻋﻞ ،ﻓﻴﻘ ﻊ ﺑﻪ ﻭﺇﻥ ﱂ ﻳﻨﻮِﻩ ،ﺟﺎ ﺩ ﺃﻭ ﻫﺎﺯﻝﹲ ،ﻓﺈﻥ ﻧﻮﻯ ﺑﻄﺎﻟ ٍﻖ ِﻣ ﻦ ﻭﺛﹶﺎﻕٍ ،ﺃﻭ ﰲ
ﺡ ﺳﺎﺑ ٍﻖ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻏﲑﻩ ،ﺃﻭ ﺃﺭﺍﺩ ﻃﺎﻫﺮﹰﺍ ﻓﻐﻠﻂ ﱂ ﻳﻘﺒﻞ ﺣﻜﻤﺎﹰ ،ﻭﻟﻮ ﺳـﺌﻞ ﻧﻜﺎ ٍ
ﺏ
ﻚ ﺍﻣﺮﺃﺓﹲ؟ ﻓﻘﺎﻝ :ﻻ ،ﻭﺃﺭﺍﺩ ﺍﻟﻜـﺬ ﺖ ﺍﻣﺮﺃﺗﻚ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ ﻭﻗﹶﻊ ،ﺃﻭ ﹶﺃﹶﻟ ﺃﻃﻠﻘ
ﻓﻼ.
ﻓﺼــﻞ
ﺖ ﺣﺮﺓﹲ، ﺖ ﺧﻠﻴﺔﹲ ،ﻭﺑ ِﺮﻳﺔﹲ ،ﻭﺑﺎﺋﻦ ،ﻭﺑﺘﺔﹲ ،ﻭﺑ ﺘ ﹶﻠﺔﹲ ،ﻭﺃﻧ ِﻭﻛﻨﺎﻳﺎﺗﻪ ﺍﻟﻈﺎﻫﺮ ﹸﺓ ﳓﻮ :ﺃﻧ ِ
ﳊ ﺮﺝ.
ﻭﺃﻧﺖ ﺍ ﹶ
ﺠ ﺮﻋِﻲ ،ﻭﺍﻋﺘﺪﻱ ،ﻭﺍ ﺳﺘ ﺒ ِﺮﺋِﻲ، ﻭﺍﳋﻔﻴ ﹸﺔ ﳓﻮ :ﺃﹸﺧ ﺮﺟِﻲ ،ﻭﺍﺫ ﻫﺒِﻲ ،ﻭﺫﹸﻭﻗِﻲ ،ﻭﺗ
ﳊﻘِﻲ ﺑﺄﻫﻠِﻚ ،ﻭﻣﺎ ﺃﺷﺒ ﻬﻪ. ﺖ ﱄ ﺑﺎﻣﺮﺃﺓٍ ،ﻭﺍ ﹶ ﻭﺍ ﻋﺘ ِﺰﻟِﻲ ،ﻭﻟﺴ ِ
ﻭﻻ ﻳﻘﻊ ﺑﻜﻨﺎﻳ ٍﺔ ﻭﻟﻮ ﻇﺎﻫﺮ ﹰﺓ ﻃﻼﻕ ﺇﻻ ﺑﻨﻴ ٍﺔ ﻣﻘﺎﺭﻧـ ٍﺔ ﻟﱠﻠﻔﹾـﻆِ ،ﺇﻻ ﰲ ﺣـﺎ ِﻝ
ﺏ ﺳﺆﺍﻟِﻬﺎ ،ﻓﻠﻮ ﱂ ﻳ ِﺮﺩﻩ ﺃﻭ ﺃﺭﺍﺩ ﻏـﲑﻩ ﰲ ﻫـﺬﻩ ﺐ ﺃﻭ ﺟﻮﺍ ِ ﻀ ٍﺧﺼﻮﻣ ٍﺔ ﺃﻭ ﹶﻏ
) (
ﺍﻷﺣﻮﺍ ِﻝ ﱂ ﻳﻘﺒ ﹾﻞ ﺣﻜﻤﹰﺎ .ﻭﻳﻘ ﻊ ﻣﻊ ﺍﻟﻨﻴ ِﺔ ﺑﺎﻟﻈﺎﻫﺮ ِﺓ ﺛﻼﺙﹲ ﻭﺇﻥ ﻧﻮﻯ ﻭﺍﺣﺪ ﹰﺓ * ،
ﻭﺑﺎﳋﻔﻴ ِﺔ ﻣﺎ ﻧﻮﺍﻩ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﻳﻘﻊ ﻣﻊ ﺍﻟﻨﻴﺔ ﺑﺎﻟﻈﺎﻫﺮﺓ ﺛﻼﺙ ﻭﺇﻥ ﻧﻮﻯ ﻭﺍﺣﺪ ﹰﺓ( ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻫﻮ
ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﻋﻨﻪ ﻳﻘﻊ ﻣﺎ ﻧﻮﺍﻩ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﺮﺟﻊ ﺇﱃ ﻣﺎ ﻧﻮﺍﻩ ،ﻓﺈﻥ ﱂ ﻳﻨ ِﻮ ﺷـﻴﺌﹰﺎ
ﺖ ﻭﺍﺣﺪ ﹰﺓ.
ﻭﻗﻌ
٢٦٥ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﻓﺼـﻞ
) (
ﺖ ﻋﻠ ﻲ ﺣﺮﺍﻡ ﺃﻭ ﻛﻈﻬ ِﺮ ﺃﻣﻲ ﻓﻬﻮ ﻇِﻬﺎﺭ ، * ﻭﻟﻮ ﻧـﻮﻯ ﺑـﻪ ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧ ِ
ﷲ ﻋﻠ ﻲ ﺣﺮﺍﻡ ،ﻭﺇﻥ ﻗﺎﻝ :ﻣﺎ ﺃﺣ ﱠﻞ ﺍﷲ ﻋﻠ ﻲ ﺣـﺮﺍﻡ، ﺍﻟﻄﱠﻼﻕ ،ﻭﻛﺬﺍ ﻣﺎ ﺃﺣ ﱠﻞ ﺍ ُ
) (
ﺖ ﺛﻼﺛﹰﺎ * ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﻋﲏ ﺑﻪ ﻃﻼﻗﹰﺎ ﻓﻮﺍﺣﺪﺓﹲ. ﻕ ﹶﻃﻠﹸ ﹶﻘ
ﺃﻋﲏ ﺑﻪ ﺍﻟﻄﻼ
ﻕ ﻭ ِﻇﻬﺎ ٍﺭ ﻭﳝﲔٍ ،ﻭﺇﻥ
ﻭﺇﻥ ﻗﺎﻝ :ﻛﺎﳌﻴﺘ ِﺔ ﻭﺍﻟﺪ ِﻡ ﻭﺍﳋﱰﻳ ِﺮ ﻭﻗ ﻊ ﻣﺎ ﻧﻮﺍ ﻩ ﻣﻦ ﻃﻼ ٍ
) (
ﺏ ﻟﺰﻣﻪ ﺣﻜﻤﹰﺎ * ،ﻭﺇﻥﻕ ﻭﻛـﺬ ﺖ ﺑﺎﻟﻄﻼ ِ ﱂ ﻳ ﻨ ِﻮ ﺷﻴﺌﹰﺎ ﹶﻓﻈِﻬﺎﺭ ،ﻭﺇﻥ ﻗﺎﻝ :ﺣﻠﻔ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧﺖ ﻋﻠ ﻲ ﺣﺮﺍﻡ ﻛﻈﻬﺮ ﺃﻣﻲ ﻓﻬﻮ ﻇِﻬﺎﺭ ،(ﻭﻟﻮ ﻧـﻮﻯ ﺑـﻪ
ﻕ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻭﻫـﻮ
ﺍﻟﻄﻼﻕ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻫﻮ ﳝﲔ ،ﻭﻋﻨﻪ ﺃﻧﻪ ﺇﺫﺍ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼ
ﺏ ﻟﻘﻮﻟﻪ ) :ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ().(١
ﺃﻗﺮ
ﺖ ﺛﻼﺛﹰﺎ( ،ﻧ
ﺺ ﻕ ﹶﻃﻠﹸ ﹶﻘ
ﷲ ﻋﻠ ﻲ ﺣﺮﺍﻡ ﺃﻋﲏ ﺑﻪ ﺍﻟﻄﻼ
* ﻗﻮﻟـُﻪ) :ﻭﺇﻥ ﻗﺎﻝ :ﻣﺎ ﺃﺣ ﱠﻞ ﺍ ُ
ﻕ
ﻕ ﺗﻔﺴﲑﹰﺍ ﻟﻠﺘﺤﺮ ِﱘ ﻓﺪﺧ ﹶﻞ ﻓﻴﻪ ﺍﻟﺼﺪﺍ
ﻋﻠﻴﻪ ﺃﲪﺪ ،ﻷﻧﻪ ﺃﺗﻰ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺍﻟﱵ ﻟﻼﺳﺘﻐﺮﺍ ِ
ﻒ ﻭﺍﻟﻼ ﻡ ﺃﻭ ﱂ ﺗﻜﻦ ،ﻷﻥ
ﺖ ﻓﻴﻪ ﺍﻷﻟ
ﻛﻠﱡﻪ ،ﻭﻋﻨﻪ ﻻ ﻳﻜﻮﻥ ﺛﻼﺛﹰﺎ ﺣﱴ ﻳﻨﻮﻳﻬﺎ ،ﺳﻮﺍﺀ ﻛﺎﻧ
ﺱ.
ﻕ ﰲ ﺃﻛﺜ ِﺮ ﺃﲰﺎ ِﺀ ﺍﻷﺟﻨﺎ ِ
ﻒ ﻭﺍﻟﻼﻡ ﺗﻜﻮﻥ ﻟﻐ ِﲑ ﺍﻻﺳﺘﻐﺮﺍ ِ
ﺍﻷﻟ
ﺏ ﹶﻟ ِﺰﻣﻪ ﺣﻜﻤﹰﺎ( ﻭﻋﻨﻪ ﻫﻲ ﻛﺬﺑ ﹲﺔ ﻟﻴﺲ
ﻕ ﻭﻛﺬ
ﺖ ﺑﺎﻟﻄﻼ ِ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ :ﺣﻠﻔ
ﻕ.
ﻋﻠﻴﻪ ﳝﲔ ،ﺃﻱ ﻓﻼ ﻳﻘ ﻊ ﺑﻪ ﺷﻲﺀٌ ،ﻷﻧﻪ ﻟﻴﺲ ﺑﺼﺮﻳ ٍﺢ ﰲ ﺍﻟﻄﻼﻕِ ،ﻭﻻ ﻧﻮﻯ ﺍﻟﻄﻼ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺪﺀ ﺍﳋﻠﻖ ﺑﺮﻗﻢ ) .(١ﻭﻣﺴﻠﻢ ﰲ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﻗﻮﻟﻪ ) :ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ(.
ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ .
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦٦
) (
ﺖ ًﺛﻼﺛﺎ ،ﻭﻟﻮ ﻧﻮﻯ ﻭﺍﺣﺪ ﹰﺓ * ،ﻭﻳﺘﺮﺍﺧﻰ ﻣﺎ ﱂ ﻳﻄـ ﹾﺄ ﺃﻭ ﻗﺎﻝ :ﺃﻣﺮﻙ ﺑﻴﺪِﻙ ﻣ ﹶﻠ ﹶﻜ
ﺦ.
ﻳ ﹶﻄﱢﻠ ﻖ ﺃﻭ ﻳﻔﺴ
ﺲ ﺍﳌﺘﺼ ِﻞ ﻣﺎ ﱂ ﻳ ِﺰﺩﻫﺎ ﻓﻴﻬﻤـﺎ،
ﺺ )ﺍﺧﺘﺎﺭﻱ ﻧﻔﺴﻚ( ﺑﻮﺍﺣﺪﺓٍ ،ﻭﺑﺎﻠ ِ ﻭﺗﺨﺘ
ﺦ ﺑ ﹶﻄ ﹶﻞ ﺧﻴﺎﺭﻫﺎ.
ﺕ ﺃﻭ ﻭ ِﻃ ﹶﺊ ﺃﻭ ﹶﻃﱠﻠ ﻖ ﺃﻭ ﻓﺴ
ﻓﺈﻥ ﺭ ﺩ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﺛﻼﺛﹰﺎ ﻭﻟﻮ ﻧﻮﻯ ﻭﺍﺣﺪ ﹰﺓ( ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ،
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ :ﺃﻣﺮِ ﻙ ﺑﻴﺪِﻙ ﻣ ﹶﻠ ﹶﻜ
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﺇﻥ ﻧﻮﻯ ﺛﻼﺛﹰﺎ ﻓﻠﻬﺎ ﺃﻥ ﺗﻄﻠﹸ ﻖ ﺛﻼﺛﺎﹰ ،ﻭﺇﻥ ﻧﻮﻯ ﻏ ﲑ ﺫﻟﻚ ﱂ ﺗﻄﹸﻠ ﻖ ﺛﻼﺛـﺎﹰ،
ﺏ ﻟﻘﻮﻟـﻪ ) :ﻭﺇﳕﺎ ﻟﻜـﻞ
ﻭﺍﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹸﻪ ﰲ ﻧﻴﺘِﻪ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍ
ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ(.
ﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪ ﹰﺓ ﻭﻧﻮﻯ ﺛﻼﺛﹰﺎ ﱂ ﺗﻄﹸﻠ ﻖ ﺇﻻ ﻭﺍﺣﺪ ﹰﺓ ﰲ ﺃﺣﺪ ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧ ِ
ﻕ ﺃﻭ ﺃﻏﻠﻈﹶﻪ ﺃﻭ ﺃﻃﻮﻟﹶﻪ ﺃﻭ ﺃﻋﺮﺿـﻪ ﺃﻭ ﻣِـ ﹾﻞ َﺀ ﺍﻟﻮﺟﻬﲔ ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟ ﻖ ﺃﺷ ﺪ ﺍﻟﻄﻼ ِ
ﻱ ﺛﻼﺛﹰﺎ. ﺖ ﻭﺍﺣﺪ ﹰﺓ ﺇﻻ ﺃﻥ ﻳﻨﻮ ﺍﻟﺪﻧﻴﺎ ﻃﻠﹸﻘ
ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻠﻌﻠﻤﺎ ِﺀ ﰲ ﺍﻻﺳﺘﺜﻨﺎ ِﺀ ﺍﻟﻨﺎﻓ ِﻊ ﻗﻮﻻﻥ ،ﺃﺣﺪﳘﺎ :ﻻ ﻳﻨﻔﻌﻪ ﺣـﱴ
ﻳﻨﻮﻳﻪ ﻗﺒ ﹶﻞ ﻓﺮﺍﻍ ﺍﳌﹸﺴﺘﹾﺜﻨﻰ ﻣﻨﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳ ﻌﻠﹶﻰ ﻭﻣﻦ ﺗﺒﻌﻪ ،ﻭﺍﻟﺜﺎﱐ:
ﷲ
ﺾ ﺍﳊﺎﺿﺮﻳﻦ :ﻗﻞ ﺇﻥ ﺷـﺎﺀ ﺍ ُ ﻍ ﺣﱴ ﻟﻮﻗﺎﻝ ﻟـﻪ ﺑﻌ ﻳﻨﻔﻌﻪ ﻭﺇﻥ ﱂ ﻳ ِﺮﺩﻩ ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﺮﺍ ِ
ﺐ ﺃﲪ ﺪ ﺍﻟﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻴﻪ ﻛﻼﻣﻪ ،ﻭﻋﻠﻴﻪ ﻣﺘﻘﺪﻣﻮ ﺃﺻﺤﺎﺑِﻪ ،ﻭﺍﺧﺘﻴﺎ ﺭ ﻧﻔﻌﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﺬﻫ
ﺼﺪ ﺍﻻﺳـﺘﺜﻨﺎﺀِ ،ﻓﻠـﻮ ﻚ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻻ ﻳﻌﺘﺒﺮ ﹶﻗ ﺐ ﻣﺎﻟ ٍ ﺃﰊ ﳏﻤ ٍﺪ ﻭﻏﲑِﻩ ،ﻭﻫﻮ ﻣﺬﻫ
ﲔ ﺍ.ﻫـ. ﺳﺒ ﻖ ﻋﻠﻰ ﻟﺴﺎﻧِﻪ ﻋﺎﺩ ﹰﺓ ﺃﻭ ﺃﺗﻰ ﺑﻪ ﺗﺒﺮﻛﹰﺎ ﺭﹶﻓ ﻊ ﺣﻜ ﻢ ﺍﻟﻴﻤ ِ
٢٦٧ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﻒ ﺑﻪ ﻋﺪ ﺩ ﺍﻟﻄﱠـﻼﻕ ﺑـﺎﺏ ﻣﺎ ﻳﺨﺘﻠ
ﺖ ﺯﻭﺟﺘﺎﻫﻤﺎ ﺃﻭ
ﲔ ﺣ ﺮ ﹰﺓ ﻛﺎﻧ
ﻳﻤﻠﻚ ﻣ ﻦ ﻛﻠﱡﻪ ﺣﺮ ﺃﻭ ﺑﻌﻀﻪ ﺛﻼﺛﺎﹰ ،ﻭﺍﻟﻌﺒ ﺪ ﺍﺛﻨﺘ ِ
ﹶﺃ ﻣ ﹰﺔ.
ﺖ ﺍﻟﻄﱠﻼﻕ ،ﺃﻭ ﻃﺎﻟﻖ ،ﺃﻭ ﻋﻠﻲ ،ﺃﻭ ﻳﻠﺰﻣﲏ ،ﻭﻗﻊ ﺛﻼﺙﹲ ﺑﻨﻴﺘِﻬﺎ ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﻧ ِ
ﳊﺼﻰ ،ﻭﺍﻟـﺮﻳﺢِ، ﻕ ﺃﻭ ﺃﻛﺜ ِﺮ ِﻩ ﺃﻭ ﻋﺪ ِﺩ ﺍ ﹶ
ﻆ ﹸﻛ ﱢﻞ ﺍﻟﻄﻼ ِﻭﺇﻻ ﻓﻮﺍﺣﺪﺓﹲ ،ﻭﻳﻘﻊ ﺑﻠﻔ ِ
ﻭﳓ ﻮ ﺫﻟﻚ ﺛﻼﺙﹲ ﻭﻟﻮ ﻧﻮﻯ ﻭﺍﺣﺪ ﹰﺓ .ﻭﺇﻥ ﻃﻠﱠﻖ ﻋﻀﻮﹰﺍ ﺃﻭ ﺟﺰﺀﹰﺍ ﻣﺸﺎﻋﹰﺎ ﺃﻭ ﻣﻌﻴﻨﹰﺎ
ﺡﻒ ﻃﻠﻘﺔٍ ،ﺃﻭ ﺟﺰﺀﹰﺍ ﻣﻦ ﻃﻠﻘ ٍﺔ ﹶﻃ ﹸﻠ ﹶﻘﺖ ،ﻭﻋﻜﺴﻪ ﺍﻟـﺮﻭ ﺃﻭ ﻣﺒﻬﻤﹰﺎ ﺃﻭ ﻗﺎﻝ :ﻧﺼ
ﻭﺍﻟﺴ ﻦ ﻭﺍﻟﺸﻌ ﺮ ﻭﺍﻟﻈِﻔ ﺮ ﻭﳓﻮﻩ.
ﻱ ﺗﺄﻛﻴﺪﹰﺍ ﻭﺇﺫﺍ ﻗﺎﻝ ﳌﺪﺧﻮﻝ ﺎ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻭ ﹶﻛﺮﺭﻩ ﻭﻗﻊ ﺍﻟﻌﺪﺩ ،ﺇﻻ ﺃﻥ ﻳﻨﻮ
ﺢ ﺃﻭ ﺇﻓﻬﺎﻣﺎﹰ ،ﻭﺇﻥ ﻛﺮﺭﻩ ِﺑﺒ ﹾﻞ ﺃﻭ ﺑﹸﺜ ﻢ ﺃﻭ ﺑﺎﻟﻔﺎ ِﺀ ﺃﻭ ﻗﺎﻝ :ﺑﻌﺪﻫﺎ ﺃﻭ ﻗﹶﺒﻠﹶﻬـﺎ ﺃﻭ ﻳﺼ
ﺖ ﺑﺎﻷُﻭﻟﹶﻰ ﻭﱂ ﻳﻠ ﺰﻣﻪ ﻣﺎ ﺑﻌـﺪﻫﺎ، ﻣﻌﻬﺎ ﻃﻠﻘﺔﹲ ﻭﻗﻊ ِﺛﻨﺘﺎﻥِ ،ﻭﺇﻥ ﱂ ﻳﺪﺧ ﹾﻞ ﺎ ﺑﺎﻧ
ﺠ ِﺰ ﰲ ﻫﺬﺍ. ﻭﺍﳌﻌﻠﱠﻖ ﻛﺎﻟـﻤﻨ
ﻓﺼــــﻞ
ﺖ
ﻕ ﻭﺍﳌﹸﻄﻠﱠﻘﺎﺕِ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﻧ ِ ﻒ ﻓﺄﻗ ﱠﻞ ﻣﻦ ﻋﺪ ِﺩ ﺍﻟﻄﱠﻼ ِ ﺢ ﺍﺳﺘﺜﻨﺎ ُﺀ ﺍﻟﻨﺼ ِ ﻭﻳﺼ
ﲔ ﺇﻻ ﻭﺍﺣﺪﺓﹰ ،ﻭﻗﻌﺖ ﻭﺍﺣﺪﺓﹲ ،ﻭﺇﻥ ﻗﺎﻝ :ﺛﻼﺛﹰﺎ ﺇﻻ ﻭﺍﺣﺪ ﹰﺓ ﻓﻄﻠﻘﺘﺎﻥِ، ﻃﺎﻟﻖ ﻃﹶﻠﻘﺘ ِ
ﺢ ﺩﻭﻥ ﺍﻟﻄﱠﻠﻘﺎﺕِ ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﺭﺑﻌﺘ ﹸﻜ ﻦ ﺕﺻ ﻭﺇﻥ ﺍﺳﺘﺜﲎ ﺑﻘﻠﺒِﻪ ﻣﻦ ﻋﺪﺩ ﺍﳌﹸﻄﻠﱠﻘﺎ ِ
ﺢ ﺍﻻﺳﺘﺜﻨﺎ ُﺀ.
ﺇﻻ ﻓﻼﻧ ﹰﺔ ﻃﻮﺍﻟﻖ ﺻ
ﺢ ﺍﺳﺘﺜﻨﺎﺀٌ ﱂ ﻳﺘﺼ ﹾﻞ ﻋﺎﺩﺓﹰ ،ﻓﻠﻮ ﺍﻧﻔﺼ ﹶﻞ ﻭﺃﻣﻜ ﻦ ﺍﻟﻜﻼ ﻡ ﺩﻭﻧﻪ ﺑ ﹶﻄﻞﹶ، ﻭﻻ ﻳﺼ
ﻭﺷﺮﻃﹸﻪ ﺍﻟﻨﻴ ﹸﺔ ﻗﺒ ﹶﻞ ﻛﻤﺎ ِﻝ ﻣﺎ ﺍﺳﺘﺜﲎ ﻣﻨﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٦٨
) (
ﺏ ﺍﻟﻄﱠﻼ ِﻕ ﰲ ﺍﻟـﻤﺎﺿِﻲ ﻭﺍﻟـﻤ ﺴﺘ ﹾﻘﺒـﻞ *
ﺑـﺎ
ﺤﻚِ ،ﻭﱂ ﻳﻨ ِﻮ ﻭﻗﻮﻋﻪ ﰲ ﺍﳊﺎ ِﻝ ﱂ ﺖ ﻃﺎﻟﻖ ﺃﻣﺲ ﺃﻭ ﻗﺒ ﹶﻞ ﺃﻥ ﺃﻧ ِﻜ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧ ِ
ﺕ ﺃﻭ ﺟ ﻦ ﺃﻭ
ﻕ ﺳﺒ ﻖ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﺯﻳ ٍﺪ ﻭﺃﻣﻜ ﻦ ﹸﻗِﺒﻞﹶ ،ﻓﺈﻥ ﻣﺎ ﻳﻘﻊ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻄﻼ ٍ
ﺱ ﻗﺒ ﹶﻞ ﺑﻴﺎ ِﻥ ﻣﺮﺍﺩِﻩ ﱂ ﺗ ﹾﻄ ﹸﻠ ﻖ.
ﺧ ِﺮ
ﻀﻴﻪِ ،ﱂ ﺗﻄﻠﹸـﻖ،ﻭﺇﻥ ﻗﺎﻝ :ﻃﺎﻟﻖ ﺛﻼﺛﹰﺎ ﻗﺒ ﹶﻞ ﻗﺪﻭ ِﻡ ﺯﻳ ٍﺪ ﺑﺸﻬﺮٍ ،ﹶﻓ ﹶﻘ ِﺪ ﻡ ﻗﺒ ﹶﻞ ﻣ ِ
ﲔ ﺑﻴﻮ ٍﻡ ﻭﻗﺪ ﻡ ﺑﻌﺪ ﺷﻬ ٍﺮﻭﺑﻌ ﺪ ﺷﻬ ٍﺮ ﻭﺟﺰ ٍﺀ ﺗﻄ ﹸﻠ ﻖ ﻓﻴﻪ ﻳﻘﻊ ،ﻓﺈﻥ ﺧﺎﻟ ﻌﻬﺎ ﺑﻌﺪ ﺍﻟﻴﻤ ِ
ﳋ ﹾﻠ ﻊ ﻭﺑ ﹶﻄ ﹶﻞ ﺍﻟﻄﻼﻕ ،ﻭﻋﻜﺴﻬﻤﺎ ﺑﻌﺪ ﺷﻬ ٍﺮ ﻭﺳﺎﻋ ٍﺔ. ﺢﺍ ﹸ ﲔﺻ ﻭﻳﻮﻣ ِ
ﺖ ﰲ ﺍﳊـﺎﻝِ ،ﻭﻋﻜﺴـﻪ ﻣﻌـﻪ ﺖ ﻃﺎﻟﻖ ﻗﺒﻞ ﻣﻮﰐ ،ﹶﻃﻠﹸ ﹶﻘـ ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧ ِ
ﺃﻭ ﺑﻌﺪﻩ.
ـــــــــــــــــــــــــــــــــــ
ﻁ ﺃﻣﺮﹰﺍ ﻋ ﺪ ِﻣﻴﹰﺎ ﻳﺘﺒﻴ ﻦ ﻓﻴﻤﺎ ﺑﻌـﺪ،
ﻉ ﻳﻜﻮ ﹸﻥ ﺍﻟﺸﺮ ﹸ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻛﻞﱡ ﻣﻮﺿﻮ ٍ
ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻥ ﱂ ﻳﻘﺪ ﻡ ﺯﻳ ﺪ ﺃﻭ ﺇﻥ ﻻ ﻳﻘﺪﻡ ﺯﻳ ﺪ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬ ِﺮ ﻭﳓﻮ ﺫﻟﻚ ﻓﻼ ﳚـﻮ ﺯ
ﺖ ﻃﺎﻟ ﻖ ﻗﺒ ﹶﻞ ﻣﻮﰐ ﺑﺸﻬﺮٍ ،ﻓﺈﻧﻪ ﻳﻌﺘﺰﻟﹸﻬﺎ ﺃﺑﺪﹰﺍ ﻭ ﺣ ﻤﹶﻠﻪﻁﺀُ ﺣﱴ ﻳﺘﺒﻴﻦ ،ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧ ِﺍﻟ ﻮ ﹾ
ﺏ.
ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎ ِ
ﺖ ﻃﺎﻟ ﻖ ﻷﺷﺮﺑ ﻦ ﺍﳌﺎ َﺀ ﺍﻟﺬﻱ ﰲ ﺍﻟﻜﹸﻮ ِﺯ ﻭﻻ ﻣﺎ َﺀ ﻓﻴـﻪ ،ﺃﻭ ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧ ِ
ﺖ
ﺖ ﺃﻭ ﻷﺻﻌﺪ ﱠﻥ ﺍﻟﺴﻤﺎ َﺀ ﺃﻭ ﻷﻃ ﲑﻥﱠ ﺃﻭ ﺇﻥ ﱂ ﺃﺻﻌ ِﺪ ﺍﻟﺴﻤﺎ َﺀ ﻭﳓﻮﻩ ﹶﻃﻠﹸﻘ ﻷﻗﺘﻠ ﻦ ﻓﻼﻧﹰﺎ ﺍﳌﻴ
ﺖ
ﺏ ﰲ ﻣﻮﺿ ٍﻊ :ﻻ ﺗﻨﻌﻘ ﺪ ﳝﻴﻨﻪ ،ﻭﺇﻥ ﻗﺎﻝ ﺃﻧﺖ ﻃﺎﻟ ﻖ ﺇﻥ ﺷﺮﺑ ِ ﰲ ﺍﳊﺎﻝِ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﱠﺎ ِ
ﺖ ﻭﺍﻟﺒﻬﻴﻤ ﹸﺔ ﱂ ﺗ ﹾﻄﹸﻠ ﻖ ﰲ ﺃﺣـﺪ ﺕ ﺍﻟﺴﻤﺎﺀَ ،ﺃﻭ ﺷﺎ َﺀ ﺍﳌﻴ ﻣﺎ َﺀ ﺍﻟﻜﹸﻮ ِﺯ ﻭﻻ ﻣﺎ َﺀ ﻓﻴﻪ ،ﺃﻭ ﺻﻌﺪ ِ
ﺖ ﻃﺎﻟ ﻖ ﺍﻟﻴﻮ ﻡ ﺇﺫﺍ ﺟﺎﺀ ﻏ ﺪ ﻓﻌﻠﻰ ﻭﺟﻬﲔ ،ﻭﻗﺎﻝ ﺍﻟﻮﺟﻬﲔ ،ﻭﺗ ﹾﻄﻠﹸﻖ ﰲ ﺍﻵﺧ ﺮ ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧ ِ
ﺍﻟﻘﺎﺿﻲ :ﻻ ﺗ ﹾﻄﻠﹸﻖ.
٢٦٩ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﻓﺼـــﻞ
ﺖ ﺍﳊﺠ ﺮ ﺫﻫﺒﹰﺎ ﻭﳓﻮﻩ ﻣﻦ ﺕ ﺍﻟﺴﻤﺎ َﺀ ﺃﻭ ﻗﻠﺒ ِﺻ ِﻌ ﺪ ِ
ﺕ ﺃﻭ ﻭﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻥ ِﻃ ﺮ ِ
ﺍﳌﺴﺘﺤﻴﻞ ﱂ ﺗ ﹶﻄﱠﻠﻖ ،ﻭﺗ ﹶﻄﱠﻠﻖ ﰲ ﻋﻜﺴِﻪ ﻓﻮﺭﺍﹰ ،ﻭﻫﻮ ﺍﻟﻨﻔ ﻲ ﰲ ﺍﳌﺴﺘﺤﻴﻞِ ،ﻣﺜـﻞ:
ﺖ ﻃﺎﻟﻖ ﺍﻟﻴﻮ ﻡ ﺇﻥ ﺟـﺎﺀ ﻏـﺪ ﺖ ﻭﻷﺻﻌ ﺪ ﱠﻥ ﺍﻟﺴﻤﺎ َﺀ ﻭﳓﻮﳘﺎ ،ﻭﺃﻧ ِ ﻷﻗﺘﻠ ﻦ ﺍﳌﻴ
) (
ﻟﻐﻮ. *
ﺖ ﰲ ﺍﳊﺎﻝِ ،ﻭﺇﻥ ﻗﺎﻝ: ﺖ ﻃﺎﻟﻖ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬ ِﺮ ﺃﻭ ﺍﻟﻴﻮ ِﻡ ﻃﻠﻘ ﻭﺇﺫﺍ ﻗﺎﻝ :ﺃﻧ ِ
ﺕ ﺁ ِﺧ ﺮ ﺍﻟﻜﹸـ ﱢﻞ
ﺖ ﰲ ﺃﻭﻟِﻪ ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﺭﺩ ﰲ ﻏ ٍﺪ ﺃﻭ ﺍﻟﺴﺒﺖ ﺃﻭ ﺭﻣﻀﺎ ﹶﻥ ﻃﻠﻘ
ﻱ ﰲ ﺍﳊﺎﻝ ﺖ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺋِﻪ ،ﺇﻻ ﺃﻥ ﻳﻨﻮ ﺖ ﻃﹶﺎِﻟﻖ ﺇﱃ ﺷﻬﺮٍ ،ﻃ ﹸﻠ ﹶﻘ ﺩﻳ ﻦ ﻭﹸﻗِﺒﻞﹶ ،ﻭﺃﻧ ِ
ﺖ
ﺸ ﺮ ﺷﻬﺮﺍﹰ ،ﻓﺈﻥ ﻋ ﺮﻓﹶﻬﺎ ﺑـﺎﻟﻼ ِﻡ ﻃﻠﹸﻘـ
ﻓﻴﻘﻊ ،ﻭﻃﺎﻟﻖ ﺇﱃ ﺳﻨ ٍﺔ ﺗﻄﻠ ﻖ ﺑﺎﺛﻨ ﻲ ﻋ
ﺠ ِﺔ.
ﺥ ﺫﻱ ﺍﳊ ﺑﺎﻧﺴﻼ ِ
ـــــــــــــــــــــــــــــــــــ
ﻕ
ﺖ ﻃﺎﻟ ﻖ ﺍﻟﻴﻮ ﻡ ﺇﺫﺍ ﺟﺎﺀ ﻏ ﺪ ﻭﺃﻧﺎ ﻣﻦ ﺃﻫ ِﻞ ﺍﻟﻄﻼ ِ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﻗﺎﻝ ﺃﻧ ِ
ﻉ
ﻕ ﻋﻠﻰ ﻣﺎ ﺭﺃﻳﺘﻪ ،ﻷﻧﻪ ﻣﺎ ﺟﻌ ﹶﻞ ﻫﺬﺍ ﺷﺮﻃﹰﺎ ﻳﺘﻌﻠﱠﻖ ﻭﻗﻮ
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻓﺈﻧﻪ ﻳﻘ ﻊ ﺍﻟﻄﻼ
ﺖ ﻃﺎﻟ ﻖ ﻗﺒ ﹶﻞ ﻣﻮﰐ ﺑﺸﻬﺮٍ ،ﻓﺈﻧﻪ ﱂ ﳚﻌ ﹾﻞ ﻣﻮﺗﻪ ﺷـﺮﻃﹰﺎ
ﻕ ﺑﻪ ،ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﺃﻧ ِ
ﺍﻟﻄﻼ ِ
ﻕ ﻋﻠﻴﻬﺎ ﻗﺒ ﹶﻞ ﺷﻬﺮٍ ،ﻭﺇﳕﺎ ﺭﺗﺒﻪ ﻓﻮﻗ ﻊ ﻋﻠﻰ ﻣﺎ ﺭﺗﺐ ،ﻭﻣﻦ ﻋﻠﱠﻖ ﺍﻟﻄﻼ
ﻕ ﻋﻠﻰ ﻳﻘ ﻊ ﺑﻪ ﺍﻟﻄﻼ
ﲔ ﺇﻥ ﺣﻨﺚﹶ ،ﻭﺇﻥ
ﺾ ﺃﻭ ﺍ ﹶﳌﻨﻊ ،ﻓﺈﻧﻪ ﻳﺠ ِﺰﺋﹸﻪ ﻓﻴﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝ ٍ
ﳊ
ﺼﺪ ﺇﻻ ﺍ ﹶ
ﻁ ﺃﻭ ﺍﻟﺘﺰﻣﻪ ﻻ ﻳﻘ ِ
ﺷﺮ ٍ
ﻒ ﺑ ِﻌﺘ ٍﻖ ﻭ ِﻇﻬﺎ ٍﺭ ﻭﲢﺮﱘٍ ،ﻭﻋﻠﻴﻪ
ﺃﺭﺍﺩ ﺍﳉﹶﺰﺍ َﺀ ﺑﺘﻌﻠﻴﻘِﻪ ﻃﻠﻘﺖ ﻛﺮﻩ ﺍﻟﺸﺮﻁ ﺃﻭﻻ ،ﻭﻛﺬﺍ ﺍﳊﹶﻠ
ﻳﺪﻝ ﻛﻼ ﻡ ﺃﲪ ﺪ ﰲ ﻧ ﹾﺬ ِﺭ ﺍﻟﻠﺠﺎﺝ ﻭﺍﻟﻐﻀﺐِ ،ﻭﻗﻮﻟﹸﻪ ﻫﻮ ﻳﻬـﻮﺩﻱﱞ ﺇﻥ ﻓﻌﻠـ ِ
ﺖ ﻛـﺬﺍ ،ﺃﻭ
ﲔ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻔﻘﻬﺎ ِﺀ ﻭﺍﻷﻣﻢ ﺍ.ﻫـ.
ﻕ ﻳﻠﺰﻣﲏ ﻭﳓﻮﻩ ﳝ
ﺍﻟﻄﻼ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٧٠
ﻕ ﺑﺎﻟﺸـﺮﻭﻁ
ﺏ ﺗ ﻌﻠﻴ ِﻖ ﺍﻟﻄﱠﻼ ِ
ﺑـﺎ
ﻁ ﱂ ﺗﻄ ﹸﻠ ﻖ ﻗﺒﻠﹶـﻪ ،ﻭﻟـﻮ ﻗـﺎﻝ: ﻻ ﻳﺼﺢ ﺇﻻ ﻣﻦ ﺯ ﻭﺝٍ ،ﻓﺈﺫﺍ ﻋﻠﱠﻘﻪ ﺑﺸﺮ ٍ
) (
ﺠ ﹾﻠﺘﻪ * ،ﻭﺇﻥ ﻗﺎﻝ :ﺳﺒ ﻖ ﻟﺴﺎﱐ ﺑﺎﻟﺸﺮ ِ
ﻁ ﻭﱂ ﺃﹸﺭﺩﻩ ﻭﻗ ﻊ ﰲ ﺍﳊﺎﻝِ ،ﻭﺇﻥ ﻗﺎﻝ: ﻋ
ﺖ ﱂ ﻳﻘﺒ ﹾﻞ ﺣﻜﻤﹰﺎ.
ﺕ ﺇ ﹼﻥ ﻗﻤ ِ
ﺖ ﻃﺎﻟﻖ ،ﻭﻗﺎﻝ :ﺃﺭﺩ
ﺃﻧ ِ
ﺕ ﺍﻟﺸﺮﻁ ِ :ﺇﻥ ،ﻭﺇﺫﺍ ،ﻭﻣﱴ ،ﻭﺃﻱ ،ﻭ ﻣﻦ ،ﻭ ﹸﻛﻠﱠﻤﺎ ،ﻭﻫﻲ ﻭﺣـﺪﻫﺎ
ﻭﺃﺩﻭﺍ
ﻟﻠﺘﻜﺮﺍ ِﺭ) ،(١ﻭﻛﻠﱡﻬﺎ ﻭﻣﻬﻤﺎ ﺑِﻼ ﹶﻟ ﻢ ﺃﻭ ِﻧﻴﺔ ﹶﻓﻮﺭ ﺃﻭ ﻗﺮﻳﻨ ﹰﺔ ﻟﻠﺘﺮﺍﺧﻲ ،ﻭﻣـﻊ ﻟﹶـ ﻢ
ﻟﻠﻔﻮ ِﺭ) ،(٢ﺇﻻ ﺇﻥ ﻋ ِﺪ ﻡ ﻧﻴ ﹰﺔ ﻓﻮ ٍﺭ ﺃﻭ ﻗﺮﻳﻨﺔﹰ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﺇﻥ ﻗﻤ ِ
ﺖ ﺃﻭ ﺇﺫﺍ ﺃﻭ ﻣﺘﻲ ﺃﻭ
ﺖ ﻃﺎﻟﻖ ،ﻓﻤﱴ ﻭِ ﺟ ﺪ ﻃﻠﹸﻘـﺖ ،ﻭﺇﻥ
ﺖ ﻓﺄﻧ ِ
ﺖ ﺃﻭ ﻛﻠﱠﻤﺎ ﻗﹸﻤ ِ
ﺃﻱ ﻭﻗﺖ ﺃﻭ ﻣ ﻦ ﻗﺎ ﻣ
ﺖ ﻃﺎﻟﻖ ﻭﱂ ﻳﻨﻮ
ﻚ ﻓﺄﻧ ِ
ﳊ ﻨﺚﹸ ﺇﻻ ﰲ ﻛﻠﱠﻤﺎ ،ﻭﺇﻥ ﱂ ﺃﻃﻠ ﹾﻘ ِ
ﻁ ﱂ ﻳﺘﻜﺮﺭ ﺍ ِ
ﺗﻜﺮﺭ ﺍﻟﺸﺮ ﹸ
ﺖ ﰲ ﺁﺧ ِﺮ ﺣﻴﺎ ِﺓ ﺃﻭﻟِﻬﻤﺎ ﻣﻮﺗﺎﹰ ،ﻭﻣﱴ ﹶﻟ ﻢ
ﻭﻗﺘﹰﺎ ﻭﱂ ﺗﻘﻢ ﻗﺮﻳﻨﺔﹲ ﺑﻔﻮ ٍﺭ ﻭﱂ ﻳﻄﱢﻠﻘﹾﻬﺎ ﻃ ﹸﻠ ﹶﻘ
ﻉ
ﺖ ﻃﺎﻟﻖ ،ﻭﻣـﻀﻰ ﺯﻣﻦ ﳝﻜـ ﻦ ﺇﻳﻘـﺎ
ﻚ ﻓﺄﻧ ِ
ﺖ ﱂ ﺃﻃﻠ ﹾﻘ ِ
ﻱ ﻭﻗ ٍ
ﺃﻭ ﺇﺫﺍ ﹶﻟ ﻢ ﻭ ﺃ
ـــــــــــــــــــــــــــــــــــ
ﺠ ﹾﻠﺘـﻪ" ،ﻗـﺎﻝ ﰲ
ﻁ ﱂ ﺗﻄ ﹸﻠ ﻖ ﹶﻗ ﺒﻠﹶـﻪ ﻭﻟـﻮ ﻗـﺎﻝ :ﻋ
* ﻗﻮﻟـﻪ" :ﻓﺈﺫﺍ ﻋﻠﱠﻘﻪ ﺑﺸﺮ ٍ
ﺠﻞﹾ ،ﻭﻓﻴﻤـﺎ ﺖ ﻣﺎ ﻋﱠﻠ ﹾﻘﺘﻪ ﱂ ﻳﺘﻌ
ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﲨﻬﻮ ﺭ ﺃﺻﺤﺎﺑﻨﺎ :ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﻌﻠﱢ ﻖ ﻋﺠ ﹾﻠ
ﻕ ﺍﻟﻌﺒـﺎ ِﺩ ﰲ ﻕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻘـﻮ ﻗﺎﻟﻮﻩ ﻧ ﹶﻈﺮ ،ﻓﺈﻧﻪ ﳝِﻠﻚ ﺗﻌﺠﻴ ﹶﻞ ﺍﻟﺪﻳ ِﻦ ﺍﳌﹸﺆ ﺟﻞِ ،ﻭﺣﻘﻮ
ﺖ ﻣﻦ ﺍﻟـﺪﺍ ِﺭ ﺖ ﺍﻣﺮﺃﺗﻚ ﺃﻭ ﺧﺮﺟ ﺖ ﺷﺮﻋﹰﺎ ﺃﻭ ﺷﺮﻃﺎﹰ ،ﻭﻟﻮ ﻗﻴﻞ :ﺯﻧ ِ ﺍﳉﹸﻤﻠ ِﺔ ﺳﻮﺍ ٌﺀ ﺗﺄﺟﻠ
ﺖ ﻗﺎﻝ :ﻷﻧﻪ ﺇﳕﺎ ﻃﻠﱠﻘﻬﺎ ﻟ ِﻌﻠﱠـ ٍﺔ ﺐ ﻭﻗﺎﻝ :ﻓﻬﻲ ﻃﺎﻟ ﻖ ﱂ ﺗﻄﹸﻠﻖ ،ﻳﻌﲏ :ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻓﹶﻌﹶﻠ ﻓﻐﻀ
ﻕ ﺑﺪﻭﻬﻧﺎ.
ﺖ ﺍﻟﻄﻼ ﻓﻼ ﻳﺜﺒ
) (١ﺃﻱ :ﺇﻥ )ﻛﻠﱠﻤﺎ( ﻭﺣﺪﻫﺎ ﻟﻠﺘﻜﺮﺍﺭ ،ﻷﻬﻧﺎ ﺗﻌﻢ ﺍﻷﻭﻗﺎﺕ ،ﻓﻬﻲ ﲟﻌﲎ ﻛﻞ ﻭﻗﺖ.
) (٢ﺃﻱ :ﺇﻥ ﺃﺩﻭﺍﺕ ﺍﻟﺸﺮﻁ ﻣﻊ ﱂ ﻫﻲ ﻟﻠﻔﻮﺭ ﺇﻻ ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﺘﺮﺍﺧﻲ ﺃﻭ ﻗﺮﻳﻨﺘﻪ ،ﻭﻫﻲ ﺑﺪﻭﻥ ﱂ ﻟﻠﺘﺮﺍﺧﻲ ﺇﻻ ﺇﺫﺍ
ﻧﻮﻯ ﺍﻟﻔﻮﺭ ﺃﻭ ﻗﺮﻳﻨﺘﻪ.
٢٧١ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﺖ ﺍﳌﺪﺧﻮ ﹸﻝ ﺎ ﺛﻼﺛﺎﹰ ،ﻭﺗِﺒ ﻴﻦ ﻏﻴﺮﻫﺎ ﺑـﺎﻷُﻭﱃ،
ﺙ ﻣﺮﺗﺒﺔ ﻓﻴﻪ ﻭﱂ ﻳﻄﱢﻠﻘﹾﻬﺎ ﻃ ﹸﻠ ﹶﻘ
ﺛﻼ ٍ
ﺕ ﺇﻥ
ﺕ ﺇﺫﺍ ﻗﻤﺖِ ،ﺃﻭ ﺇﻥ ﻗﻌـﺪ ِ
ﺕ ﺃﻭ ﰒ ﻗﻌﺪﺕِ ،ﺃﻭ ﺇﻥ ﻗﻌﺪ ِ
ﺖ ﻓﻘﻌﺪ ِ
ﻭﺇﻥ ﻗﻤ ِ
ﺖ ﻃﺎﻟﻖ ﱂ ﺗﻄ ﹸﻠ ﻖ ﺣﱴ ﺗﻘﻮ ﻡ ﰒ ﺗﻘﻌﺪ ،ﻭﺑﺎﻟﻮﺍﻭ ﺗﻄﻠ ﻖ ﺑﻮﺟﻮﺩِﳘﺎ ﻭﻟـﻮ
ﺖ ﻓﺄﻧ ِ
ﻗﻤ ِ
ﲔ) ،(١ﻭﺑﹶﺄ ﻭ ﺑﻮﺟﻮ ِﺩ ﺃﺣﺪِﳘﺎ.
ﲑ ﻣﺮﺗﺒ ِ
ﻏ
ﻓﺼـــﻞ
ﺾ ﻣﺘـﻴ ﱠﻘﻦٍ ،ﻭﰲ :ﺇﺫﺍ ﺖ ﺑﺄﻭ ِﻝ ﺣـﻴ ٍ ﺖ ﻃﺎﻟﻖ ،ﻃﻠﹸﻘ ﺖ ﻓﺄﻧ ِ ﻀ ِ ﺇﺫﺍ ﻗﺎﻝ ﺇﻥ ِﺣ
ﻒ
ﺼ ﺖ ِﻧ
ﻀ ِﺖ ﺣﻴﻀ ﹰﺔ ﺗﻄﻠ ﻖ ﺑﺄﻭ ِﻝ ﺍﻟﻄﱡﻬ ِﺮ ﻣﻦ ﺣﻴﻀ ٍﺔ ﻛﺎﻣﻠﺔٍ ،ﻭﰲ :ﺇﺫﺍ ِﺣ ﻀ ِ ِﺣ
ﻒ ﻋﺎﺩِﺎ. ﺣﻴﻀ ٍﺔ ﺗﻄﻠ ﻖ ﰲ ﻧﺼ ِ
ﻓﺼـﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﳊﻤﻞ
ﺖ ﻣﻨﺬ ﺣﻠﹶـﻒ ،ﻭﺇﻥ ﺕ ﻷﻗ ﹼﻞ ﻣﻦ ﺳﺘ ِﺔ ﺃﺷﻬ ٍﺮ ﻃ ﹸﻠ ﹶﻘ ﳊ ﻤ ِﻞ ﻓﻮﹶﻟ ﺪ
ﺇﺫﺍ ﻋﻠﱠﻘﻪ ﺑﺎ ﹶ
ﺖ ﻃﺎﻟﻖ ،ﺣﺮ ﻡ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋِﻬﺎ ﲝﻴﻀـ ٍﺔ ﰲ ﻼ ﻓﺄﻧ ِ ﻗﺎﻝ :ﺇﻥ ﱂ ﺗﻜﻮﱐ ﺣﺎ ِﻣ ﹰ
ﺲ ﺍﻷﻭﱃ ﰲ ﺍﻷﺣﻜﺎ ِﻡ. ﺍﻟﺒﺎﺋ ِﻦ ﻭﻫﻲ ﻋﻜ
ﺖ
ﲔ ﺑﺄﹸﻧﺜﹶﻰ ﻓﻮﻟﺪﺗﻬﻤﺎ ﻃ ﹸﻠﻘﹶـ ﻼ ﺑ ﹶﺬ ﹶﻛ ٍﺮ ﻭﻃﻠﻘﺘ ِﺖ ﺣﺎﻣ ﹰ ﻭﺇﻥ ﻋﻠﱠﻖ ﻃﻠﻘ ﹰﺔ ﺇﻥ ﻛﺎﻧ
ﻚ ﱂ ﺗﻄ ﹸﻠ ﻖ ﻤﺎ.
ﻚ ﺃﻭ ﻣﺎ ﰲ ﺑﻄِﻨ ِ ﺛﻼﺛﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻜﺎﻧﻪ :ﺇﻥ ﻛﺎﻥ ﺣ ﻤﻠﹸ ِ
ﻓﺼـﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﻮﻻﺩﺓ
ﺕ ﺫﻛﺮﹰﺍ ﰒ ﺃﻧﺜـﻰ ﲔ ﺑﺄﻧﺜﻰ ﻓﻮﹶﻟ ﺪ ﺇﺫﺍ ﻋﻠﱠﻖ ﻃﻠﻘ ﹰﺔ ﻋﻠﻰ ﺍﻟﻮﻻﺩ ِﺓ ﺑﺬﻛ ٍﺮ ﻭﻃﻠﻘﺘ ِ
ﺖ ﺑﺎﻟﺜﺎﱐ ﻭﱂ ﺗﻄ ﹸﻠ ﻖ ﺑﻪ ،ﻭﺇﻥ ﹶﺃﺷـ ﹶﻜ ﹶﻞ ﻛﻴﻔﻴـ ﹸﺔ ﺖ ﺑﺎﻷﻭﻝِ ،ﻭﺑﺎﻧ ﺣﻴﹰﺎ ﺃﻭ ﻣﻴﺘﹰﺎ ﻃﻠﻘ
ﻭﺿﻌِﻬﻤﺎ ﻓﻮﺍﺣﺪﺓﹲ.
ﺕ ﺗﻄﻠﻖ ﺑﻮﺟﻮﺩﳘﺎ ﺃﻱ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ﺳﻮﺍﺀ ﺗﻘﺪﻡ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ ﺃﻭ ﺗﺄﺧﺮ.
ﺖ ﻭﻗﻌﺪ ِ
) (١ﻛﻘﻮﻟﻪ :ﺇﻥ ﻗﻤ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٧٢
ﻓﺼـﻞ
) (
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﻄﻼﻕ *
ﻕ ﰒ ﻋﻠﱠﻘﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ِﻡ )ﺃﻭ ﻋﻠﱠﻘﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ِﻡ ﰒ ﻋﻠﱠﻘـﻪ ﺇﺫﺍ ﻋﻠﱠﻘﻪ ﻋﻠﻰ ﺍﻟﻄﻼ ِ
ﲔ ﻓﻴﻬﻤﺎ ،ﻭﺇﻥ ﻋﻠﱠﻘﻪ ﻋﻠﻰ ﻗﻴﺎﻣِﻬـﺎ ﰒ ﺖ ﻃﻠﻘﺘ ِ ﺖ ﻃﻠ ﹶﻘ ﻉ ﺍﻟﻄﻼﻕ( ﻓﻘﺎﻣ ﻋﻠﻰ ﻭﻗﻮ ِ
ﺖ ﻓﻮﺍﺣﺪ ﹰﺓ. ﻋﻠﻰ ﻃﻼﻗِﻪ ﳍﺎ ﻓﻘﺎ ﻣ
ﺖ ﻃﺎﻟﻖ ﹶﻓ ﻮﺟِـﺪﺍ
ﻚ ﻃﹶﻼﻗِﻲ ﻓﺄﻧ ِ
ﻚ ﺃﻭ ﻛﻠﱠﻤﺎ ﻭﻗ ﻊ ﻋﻠﻴ ِ ﻭﺇﻥ ﻗﺎﻝ :ﻛﻠﱠﻤﺎ ﻃﻠﻘﺘِ
ﺖ ﰲ ﺍﻷُﻭﻟﹶﻰ ﻃﹶﻠﻘﺘ ﻴﻦِ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴ ِﺔ ﺛﻼﺛﹰﺎ. ﹶﻃﻠﹸ ﹶﻘ
ﻓﺼـــﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﳊﻠﻒ
ﺖ ﻃﺎﻟﻖ ﺇﻥ ﻗﻤﺖِ، ﺖ ﻃﺎﻟﻖ ،ﰒ ﻗﺎﻝ :ﺃﻧ ِ ﻚ ﻓﺄﻧ ِ ﺖ ﺑﻄﻼ ِﻗ ِ ﺇﺫﺍ ﻗﺎﻝ :ﺇﺫﺍ ﺣﻠﻔ
ﺲ ﻭﳓﻮِﻩ ،ﻷﻧﻪ ﺷﺮﻁﹲ ﻻ ﺣﻠِـﻒ. ﻉ ﺍﻟﺸﻤ ِ ﺖ ﰲ ﺍﳊﺎﻝِ ،ﻻ ﺇﻥ ﻋﻠﱠﻘﻪ ﺑﻄﻠﻮ ِ ﻃﻠﻘ
ﺖ ﻃﺎﻟﻖ ﻭﺃﻋـﺎﺩﻩ ﻣـﺮ ﹰﺓ ﻚ ﻓﺄﻧ ِ
ﺖ ﻃﺎﻟﻖ ،ﺃﻭ ﺇﻥ ﻛﻠﻤﺘِ ﻚ ﻓﺄﻧ ِﺖ ﺑﻄﻼ ِﻗ ِ ﻭﺇﻥ ﺣﻠﻔ
ﲔ ﻓﺜﻨﺘﺎﻥِ ،ﻭﺛﻼﺛﹰﺎ ﻓﺜﻼﺙﹲ. ﺖ ﻭﺍﺣﺪﺓﹰ ،ﻭﻣﺮﺗ ِ ﺃﺧﺮﻯ ﻃ ﹸﻠ ﹶﻘ
ـــــــــــــــــــــــــــــــــــ
ﲔ
ﺖ ﰲ ﻋـ ٍ
ﺙ ﻓﺎﺟﺘﻤﻌ
ﺕ ﺛﻼ ٍ
ﻕ ﻋﻠﻰ ﺻﻔﺎ ٍ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﻋﻠﱠ ﻖ ﺍﻟﻄﻼ
ﻑ ﻳﻘﺘﻀﻴﻪ ﺇﻻ ﺃﻥ ﻭﺍﺣﺪ ٍﺓ ﻻ ﺗﻄﹸﻠ ﻖ ﺇﻻ ﻃﻠﻘ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ،ﻷﻧﻪ ﺍﻷﻇﻬ ﺮ ﰲ ﻣﺮﺍ ِﺩ ﺍﳊﺎﻟﻒِ ،ﻭﺍﻟ ﻌ ﺮ
ﺖ ﻃـﺎﻟ ﻖ ﺺ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳ ِﺔ ﺍﺑ ِﻦ ﻣﻨﺼﻮ ٍﺭ ﻓﻴﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻧ ِ ﻱ ﺧِﻼﻓﹶﻪ ،ﻭﻧ ﻳﻨﻮ
ﺕ ﹸﺃﻧﺜﹶﻰ ﻓﻮﻟﺪ
ﺕ ﺫﻛﺮﹰﺍ ﻭﺃﹸﻧﺜﹶﻰ ،ﺇﻧﻪ ﻋﻠﻰ ﻣﺎ ﻧﻮﻯ، ﲔ ﺇﻥ ﻭﻟﺪ ِ ﺕ ﺫﻛﺮﺍﹰ ،ﻭﻃﹶﻠﻘﺘ ِ ﻃﻠﻘ ﹰﺔ ﺇﻥ ﻭﻟﺪ ِ
ﺇﳕﺎ ﺃﺭﺍ ﺩ ﻭﻻﺩ ﹰﺓ ﻭﺍﺣﺪﺓﹰ ،ﻭﺃﻧﻜ ﺮ ﻗﻮ ﹶﻝ ﺳﻔﻴﺎ ﹶﻥ ﺃﻧﻪ ﻳﻘ ﻊ ﻋﻠﻴﻬﺎ ﺑﺎﻷﻭ ِﻝ ﻣﺎ ﻋﻠﱠ ﻖ ﺑـﻪ ،ﻭﺗـِﺒﲔ
ﺑﺎﻟﺜﺎﱐ ﻭﻻ ﺗﻄﹸﻠ ﻖ ﺑﻪ.
٢٧٣ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﻓﺼـﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟﻜﻼﻡ
) (
ﺖ ﻃﺎﻟﻖ ﻓﺘﺤﻘﱠﻘﻲ * ،ﺃﻭ ﻗﺎﻝ :ﺗﻨ
ﺤ ﻲ ﺃﻭ ﺍﺳ ﹸﻜﺘِﻲ، ﻚ ﻓﺄﻧ ِﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﻛﻠﻤﺘِ
ﻚ ﺑﻪ ﻓﻌﺒﺪﻱ ﺣـﺮ ﺖ ﻃﺎﻟﻖ ،ﻓﻘﺎﻟﺖ :ﺇﻥ ﺑﺪﺃﺗ ﻚ ﺑﺎﻟﻜﻼ ِﻡ ﻓﺄﻧ ِ ﺖ ﻭﺇﻥ ﺑﺪﺃﺗ ِ ﻃ ﹸﻠ ﹶﻘ
ﺲ ﺁ ﺧ ﺮ.
ﺖ ﳝﻴﻨﻪ ﻣﺎ ﱂ ﻳﻨ ِﻮ ﻋﺪ ﻡ ﺍﻟﺒﺪﺍﺀ ِﺓ ﰲ ﳎﻠ ٍﺍﳓﱠﻠ
ﻓﺼـﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻹﺫﻥ
ﲑ ِﺇ ﹾﺫﻧِﻲ ،ﺃﻭ ﺇﻻ ﺑِﺈ ﹾﺫﻧِﻲ ،ﺃﻭ ﺣـﱴ ﺁﺫ ﹶﻥ ﻟـﻚِ ،ﺃﻭ
ﺖ ﺑﻐ ِ
ﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﺧﺮﺟ ِ
) (
ﺖ ﻃﺎﻟﻖ ، * ﻓﺨﺮﺟ
ﺖ ﻣﺮ ﹰﺓ ﺑِﺈ ﹾﺫﻧِﻪ ،ﰒ ﲑ ِﺇ ﹾﺫﻧِﻲ ﻓﺄﻧ ِ
ﲑ ﺍﳊﻤﺎ ِﻡ ﺑﻐ ِ
ﺖ ﺇﱃ ﻏ ِ
ﺇﻥ ﺧﺮﺟ ِ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻃﺎﻟ ﻖ ﻓﺘﺤ ﱠﻘﻘِﻲ ﺫﻟﻚ ،ﺃﻭ ﺯﺟﺮﻫﺎ ﻓﻘﺎﻝ:
ﻚ ﻓﺄﻧ ِ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﺫﺍ ﻗﺎﻝ ﺇﻥ ﻛﻠﻤﺘِ
ﺚ ﺑﺎﻟﻜﻼ ِﻡ
ﺖ ﻃﺎﻟ ﻖ ﻃﻠﹸﻘﺖ ،ﻭﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻻ ﳛﻨ ﹶ
ﺖ ﻓﺄﻧ ِ
ﺗﻨﺤﻲ ﺃﻭ ﺍﺳ ﹸﻜﺘِﻲ ،ﺃﻭ ﻗﺎﻝ :ﺇﻥ ﻗﻤ ِ
ﺍﳌﺘﺼِﻞ ﺑﻴﻤﻴﻨِﻪ ،ﻷ ﱠﻥ ﺇﺗﻴﺎﻧﻪ ﺑﻪ ﻳﺪﻝﱡ ﻋﻠﻰ ﺇﺭﺍﺩﺗِﻪ ﺍﻟﻜﻼ ﻡ ﺍﳌﻨﻔﺼ ﹶﻞ ﻋﻨﻬﺎ ،ﻗﺎﻝ ﰲ ﺍﳊﺎﺷـﻴﺔ:
ﻗﻮﻟـﻪ :ﻭﳛﺘﻤِﻞ ﺇﱃ ﺁﺧﺮﻩ ﻷﻥ ﺍﻟﻘﺮﻳﻨ ﹶﺔ ﺗﺼ ِﺮﻑ ﻋﻤﻮ ﻡ ﺍﻟﻠﻔ ِ
ﻆ ﺇﱃ ﺧﺼﻮﺻِـﻪ ،ﻗـﺎﻝ ﰲ
ﺍﻹﻧﺼﺎﻑ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ.
ﻚ
ﺖ ﺑﻐﲑ ِﺇ ﹾﺫﻧِﻲ ﺃﻭ ﺇﻻ ﺑِﺈ ﹾﺫﻧِﻲ ﺃﻭ ﺣـﱴ َﺁ ﹶﺫ ﹶﻥ ﻟـ ِ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﺧﺮﺟ ِ
ﻱ ﺍﻹﺫﻥ
ﺖ ﺑﻐ ِﲑ ﺇﺫﻧِﻪ ﻃﻠﻘﺖ ،ﻭﻋﻨﻪ ﻻ ﺗﻄﹸﻠ ﻖ ﺇﻻ ﺃﻥ ﻳﻨـﻮ
ﺖ ﻃﺎﻟﻖ ،ﰒ ﹶﺃ ِﺫ ﹶﻥ ﳍﺎ ﻓﺨﺮﺟ
ﻓﺄﻧ ِ
ﺖ ﻭﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻻ ﺗﻄﻠ ﻖ.
ﺖ ﻃﻠ ﹶﻘ
ﺚ ﻻ ﺗﻌﻠ ﻢ ﻓﺨﺮ ﺟ
ﰲ ﻛ ﱢﻞ ﻣﺮﺓٍ ،ﻭﺇﻥ ﹶﺃ ِﺫ ﹶﻥ ﳍﺎ ﻣﻦ ﺣﻴ ﹸ
ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻗﻮﻟـﻪ :ﻭﻋﻨﻪ ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ ﻭﻫﻮ ﻗﻮﻱﱞ ﻛﺈﺫﻧِـﻪ ﰲ
ﺺ ﻋﻠﻴﻪ.
ﺕ .ﻧ
ﺝ ﻛﻠﱠﻤﺎ ﺷﺎﺀ ﺍﳋﺮﻭ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٧٤
ﺖ ﺗﺮﻳ ﺪ ﺍﳊﻤﺎ ﻡ ﻭﻏﻴـﺮﻩ ،ﺃﻭ
ﲑ ﺇﺫﻧِﻪ ،ﺃﻭ ﺃﺫ ﹶﻥ ﳍﺎ ﻭﱂ ﺗﻌﻠﻢ ،ﺃﻭ ﺧﺮﺟ
ﺖ ﺑﻐ ِ
ﺧﺮﺟ
ﺖ ﰲ ﺍﻟ ﹸﻜﻞﱢ ،ﻻ ﺇﻥ ﺃﺫ ﹶﻥ ﻓﻴﻪ ﻛﻠﱠﻤﺎ ﺷﺎﺀﺕ ،ﺃﻭ ﻗﺎﻝ :ﺇﻻ
ﺖ ﻣﻨﻪ ﺇﱃ ﻏﲑِﻩ ﻃ ﹸﻠ ﹶﻘ
ﻋ ﺪﹶﻟ
ﺖ.
ﺑِﺈ ﹾﺫ ِﻥ ﺯﻳ ٍﺪ ﻓﻤﺎﺕ ﺯﻳﺪ ﰒ ﺧﺮﺟ
ﻓﺼـﻞ
ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﳌﺸﻴﺌﺔ
ﻑ ﱂ ﺗﻄ ﹸﻠ ﻖ ﺣﱴ ﺗﺸﺎﺀَ ،ﻭﻟﻮ
ﺇﺫﺍ ﻋﻠﱠﻘﻪ ﲟﺸﻴﺌﺘِﻬﺎ ﺏ)ِِﺇ ﹾﻥ( ﺃﻭ ﻏﲑِﻫﺎ ﻣﻦ ﺍﳊﺮﻭ ِ
ﺖ
ﺖ ﻓﺸﺎ َﺀ ﱂ ﺗﻄ ﹸﻠﻖ ،ﻭﺇﻥ ﻗﺎﻝ :ﺇﻥ ﺷـﺌ ِﺖ ﺇﻥ ﺷﺌ ﺗﺮﺍﺧﻰ ،ﻓﺈﻥ ﻗﺎﻟﺖ :ﻗﺪ ﺷﺌ
ﺖ
ﻭﺷﺎ َﺀ ﺃﺑﻮ ِﻙ ﺃﻭ ﺯﻳﺪ ﱂ ﻳﻘ ﻊ ﺣﱴ ﻳﺸﺎﺀﺍ ﻣﻌﺎﹰ ،ﺃﻭ ﺇﻥ ﺷﺎﺀ ﺃﺣ ﺪﻫﻤﺎ ﻓﻼ ،ﻭﺃﻧـ ِ
) (
ﺖ ﻃـﺎﻟﻖ ﷲ ﻭ ﹶﻗﻌﺎ * ،ﻭﺇﻥ ﺩﺧـﻠ ِ
ﺖ ﺍﻟﺪﺍ ﺭ ﻓﺄﻧـ ِ ﻃﺎﻟﻖ ﻭﻋﺒﺪﻱ ﺣ ﺮ ﺇﻥ ﺷﺎ َﺀ ﺍ ُ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟ ﻖ ﻭﻋﺒﺪﻱ ﺣﺮﱞ ﺇﻥ ﺷﺎ َﺀ ﺯﻳ ﺪ
ﱂ ﻳﻘ ﻊ ﺇﻻ ﲟﺸﻴﺌ ِﺔ ﺯﻳ ٍﺪ ﳍﻤﺎ ﺇﺫﺍ ﱂ ﻳﻨ ِﻮ ﻏﻴﺮﻩ ،ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﺗﻌﻮ ﺩ ﺍﳌﺸﻴﺌ ﹸﺔ ﺇﻟﻴﻬﻤﺎ ﺇﻣﺎ ﲨﻴﻌـﹰﺎ
ﺚ ﻟﻮ ﺷﺎ َﺀ ﺃﺣﺪﳘﺎ ﻭﻗ ﻊ ﻣﺎ ﺷﺎﺀَ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﳉـﺎﻣﻊ: ﻭﺇﻣﺎ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﲝﻴ ﹸ
ﻕ ﺑﺼﻔ ٍﺔ ﻫﻲ ﻋﺪ ﻡ ﺍﳌﺸﻴﺌﺔِ ،ﻓﻤـﱴ ﱂ ﻓﺈﻥ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟ ﻖ ﺇﻥ ﱂ ﻳﺸ ﹾﺄ ﺯﻳﺪ ،ﻭﻋﻠﱠﻖ ﺍﻟﻄﻼ
ﺱ
ﻕ ﻟﻮﺟﻮ ِﺩ ﺷ ﺮﻃِﻪ ،ﻭﻫﻮ ﻋﺪ ﻡ ﺍﳌﺸﻴﺌ ِﺔ ﻣﻦ ﺟﻬﺘِﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻭﺍﻟﻘﻴﺎ ﻳﺸ ﹾﺄ ﻭﻗ ﻊ ﺍﻟﻄﻼ
ﺕ ﺍﳌﺸﻴﺌ ﹸﺔ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻧﻴ ﹲﺔ ﺃﻭ ﻗﺮﻳﻨ ﹲﺔ ﺗﻘﺘﻀِﻲ ﺍﻟﻔﹶﻮﺭﻳﺔﹶ ،ﻭﺇﺫﺍ ﻗـﺎﻝﺃﻬﻧﺎ ﻻ ﺗﻄﻠ ﻖ ﺣﱴ ﺗﻔﻮ
ﻕ ﻋﻨﺪ ﺃﻛﺜ ِﺮ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺇﻥ ﻗﺼ ﺪ ﺃﻧﻪ
ﺖ ﻃﺎﻟ ﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﺃﻧﻪ ﻻ ﻳﻘ ﻊ ﺑﻪ ﺍﻟﻄﻼ ﻟﺰﻭﺟﺘِﻪ :ﺃﻧ ِ
ﷲ ﺗﺜﺒﻴﺘﹰﺎ ﻟﺬﻟﻚ ﻭﺗﺄﻛﻴﺪﹰﺍ ﻹﻳﻘﺎﻋِﻪ ﻭﻗ ﻊ ﻋﻨﺪ ﺃﻛﺜ ِﺮ ﺍﻟﻌﻠﻤﺎﺀِ، ﻕ ﻭﻗﺎﻝ :ﺇﻥ ﺷﺎ َﺀ ﺍ ُ ﻳﻘ ﻊ ﺑﻪ ﺍﻟﻄﻼ
ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣﻦ ﻗﺎﻝ :ﻻ ﻳﻘ ﻊ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻳﻘ ﻊ ﻣﻄﻠﻘﺎﹰ ،ﻭﻫﺬﺍ ﺍﻟﺘﻔﺼﻴ ﹸﻞ ﺍﻟﺬﻱ
ﻕ ﺇﻥ ﻛﺎﻥ ﺗﻌﻠﻴﻘﹰﺎ ﳏﻀﹰﺎ ﻟﻴﺲ ﻓﻴﻪ ﲢﻘﻴـ ﻖ ﺧـ ٍﱪ ﻭﻻ ﺫﻛﺮﻧﺎﻩ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺗﻌﻠﻴ ﻖ ﺍﻟﻄﻼ ِ
ﺝ
ﺲ ﻓﻬﺬﺍ ﻳﻔﻴﺪ ﻓﻴﻪ ﺍﻻﺳﺘﺜﻨﺎ َﺀ ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﳜ ﺮ ﺣﺾﱞ ﻋﻠﻰ ﻓﻌ ٍﻞ ﻛﻘﻮﻟـﻪ :ﺇﻥ ﻃﻠﻌﺖ ﺍﻟﺸﻤ
= ﻋﻠﻰ ﻗﻮ ِﻝ ﺃﺻﺤﺎﺑِﻨﺎ ﻫﻞ ﻫﺬﺍ ﳝﲔ ﺃﻡ ﻻ؟.
٢٧٥ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﺖﰲ ﺖ ﻃﺎﻟﻖ ﻟ ِﺮﺿﺎ ﺯﻳ ٍﺪ ﺃﻭ ﳌﺸﻴﹶﺌﺘِﻪ ،ﻃ ﹸﻠ ﹶﻘ
ﺖ ﺇﻥ ﺩﺧﻠﺖ ،ﻭﺃﻧ ِ ﺇﻥ ﺷﺎ َﺀ ﺍﷲ ﻃ ﹸﻠ ﹶﻘ
ﺖ ﺍﳍﻼﻝﹶ، ﺖ ﻃـﺎﻟﻖ ﺇﻥ ﺭﺃﻳ ِ ﻁ ﻗﹸِﺒ ﹶﻞ ﺣﻜﻤﺎﹰ ،ﻭﺃﻧ ِ
ﺕ ﺍﻟﺸﺮ ﹶ
ﺍﳊﺎﻝِ ،ﻓﺈﻥ ﻗﺎﻝ :ﺃﺭﺩ
ﺏ ﺑﺮﺅﻳ ِﺔ ﻏﲑِﻫﺎ. ﺖ ﺑﻌ ﺪ ﺍﻟﻐﺮﻭ ِﻓﺈﻥ ﻧﻮﻯ ﺭﺅﻳﺘﻬﺎ ﱂ ﺗﻄ ﹸﻠ ﻖ ﺣﱴ ﺗﺮﺍﻩ ،ﻭﺇﻻ ﻃﹸﻠ ﹶﻘ
ﻓﺼــﻞ
ﺾ
ﺝ ﺑﻌـ ﺝ ﻣﻨﻬﺎ ﻓﺄﺩﺧـ ﹶﻞ ﺃﻭ ﺃﺧـﺮ ﻒ ﻻ ﻳﺪﺧ ﹸﻞ ﺩﺍﺭﹰﺍ ﺃﻭ ﻻ ﳜﺮ ﻭﺇﻥ ﺣ ﹶﻠ
ﺲ ﺛﻮﺑﹰﺎ ﻓﻴﻪ ﻣﻨﻪ،
ﺲ ﺛﻮﺑﹰﺎ ﻣﻦ ﹶﻏ ﺰﻟِﻬﺎ ﹶﻓ ﹶﻠِﺒ
ﻕ ﺍﻟﺒﺎﺏِ ،ﺃﻭ ﻻ ﻳﻠﺒ ﺟﺴﺪِﻩ ،ﺃﻭ ﺩﺧ ﹶﻞ ﻃﺎ
ﻑ ﻋﻠﻴـﻪ ﺏ ﺑﻌﻀﻪ ﱂ ﳛﻨﺚﹾ ،ﻭﺇﻥ ﻓﻌ ﹶﻞ ﺍﶈﻠﻮ ﺏ ﻣﺎ َﺀ ﻫﺬﺍ ﺍﻹﻧﺎ ِﺀ ﻓﺸﺮ ﺃﻭ ﻻ ﻳﺸﺮ
ﺚ ﺇﻻﻕ ﻓﻘﻂ)*( ،ﻭﺇﻥ ﻓﻌ ﹶﻞ ﺑﻌﻀﻪ ﱂ ﳛﻨ ﹾ ﻕ ﻭ ِﻋﺘﺎ ٍﺚ ﰲ ﻃﻼ ٍ ﻼ ﺣﻨ ﹶ
ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
ﱪ ﺇﻻ ﺑﻔﻌﻠِﻪ ﻛﻠﱢﻪ .
) *( ﻒ ﻟﻴﻔﻌﻠﻨﻪ ﱂ ﻳ
ﺃﻥ ﻳﻨﻮﻳﻪ ،ﻭﺇﻥ ﺣﻠ
ـــــــــــــــــــــــــــــــــــ
ﺕ ﺃﺑـﻮ ِﻙ ﻕ ﻣﻌﻪ ﻏﺮﺽ ،ﻛﻘﻮﻟِﻪ ﺇﻥ ﻣﺎ ﺙ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻟﻄﻼ ِ =ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﻮﻗﻴﺘﻪ ﲝﺎﺩ ٍ
ﺐ ﺃ ﱠﻥ ﺍﻻﺳـﺘﺜﻨﺎ َﺀ
ﺱ ﺍﳌﺬﻫ ِ ﺖ ﻃﺎﻟ ﻖ ﻭﳓﻮ ﻫﺬﺍ ،ﻭﻗﻴﺎ ﺕ ﺃﰊ ﻫﺬﺍ ﻓﺄﻧ ِﺖ ﻃﺎﻟﻖ ،ﺃﻭ ﺇﻥ ﻣﺎ ﻓﺄﻧ ِ
ﲔ ﺑﺎﷲ ،ﻭﺇﻥ ﻛـﺎﻥ ﻉ ﺍﻟﻴﻤ ِﻕ ﻓﺮ ﻻ ﻳﺆﺛﱢ ﺮ ﰲ ﻣﺜ ِﻞ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﹶﻠﻒ ﻋﻠﻴﻪ ﺑﺎﷲ ،ﻭﺍﻟﻄﻼ
ﺝ ﺃﻭ ﺍﻟﺴـﻠﻄﺎ ﹸﻥ ﻁ ﺧﱪﹰﺍ ﻋﻦ ﻣﺴﺘﻘﺒ ٍﻞ ﻻ ﻃﻠﺒﺎﹰ ،ﻛﻘﻮﻟِﻪ ﻟﻴﻘﺪﻣ ﻦ ﺍﳊﺎ ﻑ ﻋﻠﻴﻪ ﺃﻭ ﺍﻟﺸﺮ ﹸ ﺍﶈﻠﻮ
ﻁ ﺃﻣﺮﹰﺍ ﻋ ﺪ ِﻣﻴﹰﺎ ﻛﻘﻮﻟﻪ :ﺇﻥ ﱂ ﺃﻓﻌ ﹾﻞ ﻛﺬﺍ
ﲔ ﻳﻨﻔ ﻊ ﻓﻴﻪ ﺍﻻﺳﺘﺜﻨﺎﺀُ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮ ﹸ ﻓﻬﻮ ﻛﺎﻟﻴﻤ ِ
ﷲ ﺗﻌﺎﱃ ،ﻓﻴﻨﺒﻐِﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻛﺎﻟﺜﱡﺒﻮﺕِ ،ﻛﻤﺎ ﰲ ﺍﻟﻴﻤﲔ ﺑﺎﷲ ،ﻭﻳﻔﻴ ﺪ ﺖ ﻃﺎﻟ ﻖ ﺇﻥ ﺷﺎ َﺀ ﺍ ُ
ﻓﺄﻧ ِ
ﺍﻻﺳﺘﺜﻨﺎ ُﺀ ﰲ ﺍﻟﻨ ﹾﺬ ِﺭ ﻛﻤﺎ ﰲ ﻷَﺻ ﺪﹶﻗ ﻦ ﺇﻥ ﺷﺎ َﺀ ﺍﷲُ ،ﻷﻧﻪ ﳝﲔ ،ﻭﻳﻔﻴ ﺪ ﺍﻻﺳﺘﺜﻨﺎ ُﺀ ﰲ ﺍﳊـﺮﺍ ِﻡ
ﺹ ﻋﻦ ﺃﲪ ﺪ ﻓﻴﻬﻤﺎ ﺍ .ﻫـ. ﻭﺍﻟﻈﱢﻬﺎﺭِ ،ﻭﻫﻮ ﺍﳌﻨﺼﻮ
ﻼ ﺣﻨﺚ ﰲ ﻃﻼﻕ ﻭﻋﺘﺎﻕ ﻑ ﻋﻠﻴﻪ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ * ﻗﻮﻟـﻪ" :ﻭﺇﻥ ﻓﻌﻞ ﺍﶈﻠﻮ
ﻓﻘﻂ" ،ﻭﻋﻨﻪ ﻻ ﳛﻨﺚﹸ ﰲ ﺍﳉﻤﻴﻊِ ،ﻭﻫﻮ ﻣﺬﻫ
ﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺭﺑﻨﺎ ﻻ ﺗﺆﺍ ِﺧ ﹾﺬﻧﺎ
ﷲ ﺗﺠﺎﻭ ﺯ ُﻷﻣﱵ ﻋﻦ ﺍﳋﻄﺄ= ِﺇ ﹾﻥ ﻧﺴِﻴﻨﺎ ﹶﺃ ﻭ ﹶﺃ ﺧ ﹶﻄ ﹾﺄﻧﺎ] ﺍﻟﺒﻘﺮﺓ :ﺁﻳﺔ ،[٢٨٦ﻭﻗﻮﻟﻪ ) :ﺇﻥ ﺍ َ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٧٦
ـــــــــــــــــــــــــــــــــــ
=ﻭﺍﻟﻨﺴﻴﺎ ِﻥ() ،(١ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺷﻴ ِﺦ ﺍﻹﺳﻼ ِﻡ ﺍﺑ ِﻦ ﺗﻴﻤﻴﺔ .ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻫﻮ ﺃﻇﻬﺮ،
ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻴ ِﻪ :ﺇﺣﺪﺍﻛﹸﻤﺎ ﻃﺎﻟ ﻖ ﻳﻨﻮﻱ ﻭﺍﺣـﺪ ﹰﺓ ﻣﻌﻴﻨـ ﹰﺔ ﻃﻠﹸﻘـﺖ
ﺖ ﺍﳌﻄﻠﱠﻘ ﹸﺔ ﺑﺎﻟﻘﹸﺮﻋﺔِ ،ﻭﺇﻥ ﻃﻠﱠ ﻖ ﻭﺍﺣـﺪ ﹰﺓ ﺑﻌﻴﻨِﻬـﺎ ﻭﺃﹸﻧﺴِـﻴﻬﺎ،
ﻭﺍﺣﺪﺓﹲ ،ﻓﺈﻥ ﱂ ﻳﻨ ِﻮ ﺃﹸﺧﺮﺟ
ﺕ ﺇﻟﻴـﻪ ﻓﻜﺬﻟﻚ ﻋﻨﺪ ﺃﺻﺤﺎﺑِﻨﺎ ،ﻭﺇﻥ ﺗﺒﻴ ﻦ ﺃﻥ ﺍﳌﹸﻄﻠﱠﻘ ﹶﺔ ﻏ ﲑ ﺍﻟﱵ ﺧﺮ ﺟ
ﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﹸ ﺮ ﻋﺔﹸ ﺭ ﺩ
ﺖ ﺃﻭ ﻳﻜﻮﻥ ﲝﻜ ِﻢ ﺣﺎﻛﻢ ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜ ٍﺮ ﻭﺍﺑـ ﻦ
ﰲ ﻇﺎﻫ ِﺮ ﻛﻼﻣِﻪ ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻗﺪ ﺗﺰﻭ ﺟ
ﺣﺎﻣ ٍﺪ :ﺗﻄﻠ ﻖ ﺍ ﹶﳌﺮﺃﺗﺎﻥِ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻥ ﺍﻟﻘﹸﺮﻋ ﹶﺔ ﻻ ﻣﺪﺧﻞ ﳍﺎ ﻫﻬﻨﺎ ،ﻭﳛﺮﻣﺎ ِﻥ ﻋﻠﻴﻪ ﲨﻴﻌـﹰﺎ
ﺖ ﺍﻣﺮﺃﺗﻪ ﺑﺄﺟﻨﺒﻴ ٍﺔ ﺍ.ﻫـ.
ﻛﻤﺎ ﻟﻮ ﺍﺷﺘﺒﻬ
ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻗﻮﻟﻪ) :ﻻ ﻣ ﺪ ﺧ ﹶﻞ ﳍﺎ ﻫﺎﻫﻨﺎ( ﺃﻱ :ﰲ ﺍﳌﹸﻌﻴﻨ ِﺔ.
ﺖ ﺑﺎﻟﻘﹸﺮﻋـﺔِ،
ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ ﻣﺴﺄﻟﺔ ،ﻗﺎﻝ :ﻭﺇﺫﺍ ﻃﻠﱠﻖ ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﺴﺎﺋِﻪ ﻭﺃﹸﻧﺴﻴﻬﺎ ﺃﹸﺧﺮﺟ
ﺖ
ﻭﺃﻛﺜ ﺮ ﺃﺻﺤﺎﺑِﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻣﺮﺃ ﹰﺓ ﻣﻦ ﻧﺴﺎﺋِﻪ ﻭﺃﹸﻧﺴﻴﻬﺎ ﺃﻬﻧﺎ ﺗﺨﺮﺝ ﺑﺎﻟﻘﹸﺮﻋ ِﺔ ﻓﻴﺜﺒـ
ﺕ .ﻭﻗﺪ ﺭﻭﻯ ﺇﲰﺎﻋﻴ ﹸﻞ ﺑ ﻦ ﺳﻌﻴ ٍﺪ ﻋﻦ ﺃﲪ ﺪ ﻣﺎ ﻳﺪﻝﱡ
ﻕ ﻓﻴﻬﺎ ﻭﳛﻞﱡ ﻟـﻪ ﺍﻟﺒﺎﻗﻴﺎ
ﺣﻜ ﻢ ﺍﻟﻄﻼ ِ
ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﹸﺮﻋ ﹶﺔ ﻻ ﺗﺴﺘﻌ ﻤﻞﹸ ﻫﻬﻨﺎ ﳌﻌﺮﻓ ِﺔ ﺍﳊﻞﱢ ،ﻭﺇﳕﺎ ﺗﺴﺘﻌ ﻤﻞﹸ ﳌﻌﺮﻓ ِﺔ ﺍﳌﲑﺍﺙِ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ:
ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻛﺜ ِﺮ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ.
ﻑ ﺑﺼﻔ ٍﺔ ﻓﺒﺎ ﹶﻥ ﻣﻮﺻﻮﻓﹰﺎ ﺑﻐﲑﻫـﺎ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺣﻠﻒ ﻋﻠﻰ ﻣﻌﻴ ٍﻦ ﻣﻮﺻﻮ ٍ
ﳋﻤـ ِﺮ ﻓﺘﺒـﻴ ﻦ
ﺏ ﻣﻦ ﻫﺬﺍ ﺍ ﹶ
ﱯ ﻓﺘﺒﻴ ﻦ ﺷﻴﺨﺎﹰ ،ﺃﻭ ﻻ ﺃﺷﺮ
ﻛﻘﻮﻟـﻪ :ﻭﺍﷲ ﻻ ﺃﻛﻠﱢ ﻢ ﻫﺬﺍ ﺍﻟﺼ
ﻑ ﻋﻠﻴﻪ ﻻﻋﺘﻘﺎﺩِﻩ ﺃﹶﻧﻪ ﳑﻦ ﻻ ﳜﺎﻟﻔﹸﻪ ﻒ ﻳﻌﺘﻘ ﺪ ﺃ ﱠﻥ ﺍﳌﹸﺨﺎ ﹶﻃ
ﺐ ﻳﻔﻌ ﹸﻞ ﺍﶈﻠﻮ ﺧﻼﹰ ،ﺃﻭ ﻛﺎﻥ ﺍﳊﺎﻟ
ﺤﻨﺜﹸﻪ ﺃﻭ ﻟﻜﻮ ِﻥ ﺍﻟﺰﻭﺟ ِﺔ ﻗﺮﻳﺒﺘﻪ ،ﻭﻫــﻮ ﻻ ﳜﺘﺎ ﺭ ﺗﻄﻠﻴﻘﹶﻬﺎ ﺛـﻢ=
ﺇﺫﺍ ﺃﻛﱠﺪ ﻋﻠﻴـﻪ ،ﻭﻻ ﻳ
) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٠٤٥ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ )ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ( ،٥٦/٢ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )(٤٩٧
ﻭﺍﳊﺎﻛﻢ ،١٩٨/٢ﻭﻗﺎﻝ :ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ،ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺣﺴﻨﻪ ﺍﻟﻨﻮﻭﻱ ﻭﺍﳊﺎﻓﻆ.
٢٧٧ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﺑـﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳊﻠـﻒ
ﻒ ﻇﺎﻫﺮﻩ.ﻆ ﻣﺎ ﳜﺎﻟ ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﺮﻳ ﺪ ﺑﻠﻔ ٍ
ﻒ ﻭﺗﺄ ﻭ ﹶﻝ ﳝﻴﻨﻪ ﻧﻔﻌﻪ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻇﺎﳌﺎﹰ ،ﻓﺈﻥ ﺣﱠﻠ ﹶﻔﻪ ﻇﺎﱂﹲ :ﻣﺎ ﻟﺰﻳـ ٍﺪ ﺇﺫﺍ ﺣ ﹶﻠ
ﻋﻨﺪﻙ ﺷﻲﺀٌ ،ﻭﻟـﻪ ﻭﺩﻳﻌﺔﹲ ﻋﻨﺪﻩ ﲟﻜﺎ ٍﻥ ﹶﻓﻨﻮﻯ ﻏﲑﻩ ،ﺃﻭ ﺑـ)ﻣـﺎ( ﺍﻟـﺬﻱ ،ﺃﻭ
ﺖ ﻣﲏﲑ ﻣﻜﺎﻧِﻪ ،ﺃﻭ ﺣﻠﹶﻒ ﻋﻠﻰ ﺍﻣﺮﺃﺗِﻪ :ﻻ ﺳﺮ ﹶﻗ ﺣ ﹶﻠﻒ :ﻣﺎ ﺯﻳﺪ ﻫﻬﻨﺎ ،ﻭﻧﻮﻯ ﻏ
ﺚ ﰲ ﺍﻟﻜ ﱢﻞ. ﺷﻴﺌﹰﺎ ﻓﺨﺎﻧﺘﻪ ﰲ ﻭﺩﻳﻌﺘِﻪ ﻭﱂ ﻳﻨﻮِﻫﺎ ﱂ ﳛﻨ ﹾ
ﻚ ﰲ ﺍﻟﻄﹼـﻼﻕ ﺸ ﺏ ﺍﻟ ﺑـﺎ
ﺡ
ﻚ ﰲ ﻋﺪﺩِﻩ ﻓﻄﻠﹾﻘﺔﹲ ،ﻭﺗﺒﺎ ﻕ ﺃﻭ ﺷ ﺮ ِﻃ ِﻪ ﱂ ﻳ ﹾﻠ ﺰﻣﻪ ،ﻭﺇﻥ ﺷ
ﻚ ﰲ ﻃﻼ ٍ ﻣﻦ ﺷ
ﺖ ﺍﹶﳌﻨﻮﻳﺔﹸ ﻭﺇﻻ ﻣﻦ ﹸﻗ ِﺮ ﻋﺖ ،ﻛﻤﻦ ﻟـﻪ ،ﻓﺈﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗ ﻴ ِﻪ :ﺇﺣﺪﺍﻛﹸﻤﺎ ﻃﺎﻟﻖ ،ﻃﻠﹸﻘ ِ
ﺕ ﺇﻟﻴﻪ
ﺖ ﺭ ﺩ
ﺴﻴﻬﺎ ،ﻭﺇﻥ ﺗﺒﻴ ﻦ ﺃﻥ ﺍﳌﻄﻠﱠﻘ ﹶﺔ ﻏﲑ ﺍﻟﱵ ﻗﹸﺮﻋ ﻃﱠﻠ ﻖ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺎﺋﻨﹰﺎ ﻭﹸﺃﻧ ِ
ﺝ ﺃﻭ ﺗﻜﻦ ﺍﻟ ﹸﻘﺮﻋ ﹸﺔ ﲝﺎﻛ ٍﻢ.
ﻣﺎ ﱂ ﺗﺘﺰﻭ
ﻭﺇﻥ ﻗﺎﻝ :ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻄﺎﺋ ﺮ ﻏﹸﺮﺍﺑﹰﺎ ﻓﻔﻼﻧﺔﹲ ﻃﺎﻟﻖ ،ﻭﺇﻥ ﻛﺎﻥ ﲪﺎﻣﹰﺎ ﻓﻔﻼﻧﺔﹲ
ﻃﺎﻟﻖ ﻭ ﺟ ِﻬ ﹶﻞ ﱂ ﺗﻄﻠﹸﻘﺎ ،ﻭﺇﻥ ﻗﺎﻝ ﻟﺰﻭﺟﺘِﻪ ﻭﺃﺟﻨﺒﻴ ٍﺔ ﺍﲰﻬﺎ ﻫﻨﺪ ﺇﺣﺪﺍﻛﹸﻤﺎ ﺃﻭ ﻫﻨﺪ
ﺕ ﺍﻷﺟﻨﺒﻴ ﹶﺔ ﱂ ﻳﻘﺒ ﹾﻞ ﺣﻜﻤﹰﺎ ﺇﻻ ﺑﻘﺮﻳﻨﺔٍ ،ﻭﺇﻥ
ﺖ ﺍﻣﺮﺃﺗﻪ ،ﻭﺇﻥ ﻗﺎﻝ :ﺃﺭﺩ ﻃﺎﻟﻖ ﻃ ﹸﻠ ﹶﻘ
ﺖ ﺍﻟﺰﻭﺟﺔﹸ ،ﻭﻛﺬﺍ ﻋﻜﺴﻬﺎ. ﻗﺎﻝ ﳌﻦ ﻇﻨﻬﺎ ﺯﻭﺟﺘﻪ :ﺃﻧﺖ ﻃﺎﻟﻖ ﹶﻃﻠﹸﻘ ِ
ـــــــــــــــــــــــــــــــــــ
=ﺗﺒﻴ ﻦ ﺃﻧﻪ ﻛﺎﻥ ﻏﺎﻟﻄﹰﺎ ﰲ ﺍﻋﺘﻘﺎﺩِﻩ ،ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟ ﹸﺔ ﻭﺷﺒﻬﻬﺎ ﻓﻴﻬﺎ ﻧﺰﺍﻉ ،ﻭﺍﻷﺷﺒﻪ ﺃﻧﻪ ﻻ ﻳﻘ ﻊ
ﻛﻤﺎ ﻟﻮ ﹶﻟ ِﻘ ﻲ ﺍﻣﺮﺃ ﹰﺓ ﻇﻨﻬﺎ ﺃﺟﻨﺒﻴ ﹰﺔ ﻓﻘﺎﻝ :ﺃﻧﺖ ﻃﺎﻟﻖ ،ﻓﺘﺒﻴ ﻦ ﺃﻬﻧﺎ ﺍﻣﺮﺃﺗﻪ ،ﻓﺈﻬﻧﺎ ﻻ ﺗﻄﹸﻠ ﻖ ﻋﻠﻰ
ﺼ ﺪ ﻣﻌﻴﻨﹰﺎ ﻣﻮﺻﻮﻓﹰﺎ ﻟﻴﺲ ﻫـﻮ ﻫـﺬﺍ ﺍﻟﺼﺤﻴﺢ ،ﺇﺫ ﺍﻻﻋﺘﺒﺎ ﺭ ﲟﺎ ﻗﺼﺪﻩ ﰲ ﻗﻠﺒِﻪ ،ﻭﻫﻮ ﹶﻗ
ﺼ ﺪ ﺇﻛﺮﺍﻣﻪ ﻻ ﺇﻟﺰﺍﻣﻪ ﺑﻪ،ﻒ ﻋﻠﻰ ﻏﲑِﻩ ﻟﻴﻔﻌﹶﻠﻨﻪ ﺇﺫﺍ ﹶﻗ ﺚ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﻠ
ﺍﻟ ﻌﻴﻦ ،ﻭﻛﺬﺍ ﻻ ِﺣﻨ ﹶ
ﻒ ﻭﱂﻑ ﰲ ﺍﻟﺼ ﻷﻧﻪ ﻛﺎﻷﻣ ِﺮ ﺇﺫﺍ ﻓﻬﻢ ﻣﻨﻪ ﺇﻻ ﻛﺮﺍﻡ ﻷﻥ ﺍﻟﻨﱯ ﹶﺃ ﻣ ﺮ ﺃﺑﺎ ﺑﻜ ٍﺮ ﺑﺎﻟﻮﻗﻮ ِ
ﻒ ﺍ.ﻫـ. ﻳ ِﻘ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٧٨
) (
ﺑـﺎﺏ ﺍﻟﺮﺟﻌـﺔ *
ﺽ ﺯﻭﺟ ﹰﺔ ﻣﺪﺧﻮ ﹰﻻ ﺎ ﺃﻭ ﻣﺨﻠـ ﻮﹰﺍ ﺎ ﺩﻭﻥ ﻣـﺎ ﻟﹶﻪ ﻣــﻦ ﻣﻦ ﻃﱠﻠ ﻖ ﺑﻼ ِﻋ ﻮ ٍ
) (
ﺖ ﺍﻣﺮﺃﰐ ﻭﳓـﻮﻩ، ﺖ * ،ﺑﻠﻔﻆ :ﺭﺍﺟﻌ ﺍﻟ ﻌ ﺪ ِﺩ ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ﰲ ِﻋ ﺪﺗِﻬﺎ ﻭﻟﻮ ﹶﻛ ِﺮ ﻫ
ﺕ
ﻻ ﻧﻜﺤﺘﻬﺎ ﻭﳓﻮﻩ .ﻭﻳﺴ ﻦ ﺍﻹﺷﻬﺎﺩ ،ﻭﻫﻲ ﺯﻭﺟﺔﹲ ،ﳍﺎ ﻭﻋﻠﻴﻬﺎ ﺣ ﹾﻜـ ﻢ ﺍﻟﺰﻭﺟﺎ ِ
) (
ﺴ ﻢ ﳍﺎ ،ﻭﲢﺼﻞ ﺍﻟﺮﺟﻌ ﹸﺔ ﺃﻳﻀﹰﺎ ﺑﻮﻃﺌِﻬﺎ * .ﻭﻻ ﺗﺼــﺢ ﻣﻌﻠﱠﻘـﺔﹲ ﻟـﻜﻦ ﻻ ﹶﻗ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﺫﺍ ﻃﻠﱠ ﻖ ﺍﳊ ﺮ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﺩﺧﻮﻟِﻪ ﺎ ﺃﻗ ﱠﻞ ﻣﻦ ﺛﻼﺙٍ ،ﻭﺍﻟﻌﺒ ﺪ ﻭﺍﺣﺪﺓ
ﺖ .ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ:
ﺖ ﺃﻭ ﹶﻛ ِﺮ ﻫ
ﺿﻴ
ﺖ ﰲ ﺍﻟ ِﻌ ﺪ ِﺓ ﺭ ِ
ﺽ ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ﻣﺎ ﺩﺍﻣ
ﺑﻐﲑ ِﻋ ﻮ ٍ
ﺃﲨ ﻊ ﻋﻠﻰ ﺫﻟﻚ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ.
ﺾ ﺍﳌﺸﺎﻳ ِﺦ ﻋﻦ ﻗﻮﻟِﻪ ﺖ" ،ﺫﻛ ﺮ ﱄ ﺑﻌ
ﺾ ﺇﺧﻮﺍﻧِﻨﺎ ﺃﻧﻪ ﺳﺄ ﹶﻝ ﺑﻌ * ﻗﻮﻟـﻪ" :ﻭﻟﻮ ﹶﻛ ِﺮ ﻫ
ﺖ .ﻓﻘﺎﻝ ﻟـﻪ" :ﻟﻮ" ﻫﻬﻨﺎ ِﻟ ﺮ ﹾﻓ ِﻊ ﺍﻹﻳﻬﺎ ِﻡ ﻻ ﻟﻠﺨِﻼﻑ.
ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ﰲ ِﻋ ﺪﺗِﻬﺎ ﻭﻟﻮ ﹶﻛ ِﺮ ﻫ
ﺹ ﺩﻭﻥ
ﺽ ﻣﻦ ﺩ ﺧ ﹶﻞ ﺎ ﺃﻭ ﻣﻦ ﺧﻼ ﺎ ﰲ ﺍﳌﻨﺼﻮ ِ
ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻣﻦ ﻃﻠﱠﻖ ﺑﻼ ِﻋ ﻮ ٍ
ﺖ ﰲ ِﻋ ﺪﺗِﻬﺎ ،ﻭﺇﻥ ﻛﺮﻫ
ﺖ ﺑﺪﻭﻥ ِﺇ ﹾﺫ ِﻥ ﺳﻴﺪِﻫﺎ ﺇﻥ ﻣﺎ ﳝِﻠﻜﹸﻪ ﻣﻦ ﺍﻟ ﻌﺪﺩ ،ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ﻣﺎ ﺩﺍﻣ
ﺺ ﻋﻠﻴﻪ.
ﻛﺎﻧﺖ ﹶﺃ ﻣ ﹰﺔ ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﻳﻀﹰﺎ ﺃﻭ ﻣﺴﺎﻓﺮﹰﺍ ﻧ
ﻚ ﲟﻌﺮﻭﻑٍ ،ﻓﻠﻮ ﻃﻠﱠﻖ
ﺴ
ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻻ ﻳﻤ ﱠﻜ ﻦ ﻣﻦ ﺍﻟﺮﺟﻌ ِﺔ ﺇﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﺇﺻﻼﺣﹰﺎ ﻭﹶﺃ ﻣ
ﺕ.
ِﺇ ﹶﺫ ﹾﻥ ﻓﻔﻲ ﲢﺮﳝِﻪ ﺍﻟﺮﻭﺍﻳﺎ
ﻭﻗﺎﻝ :ﺍﻟﻘﺮﺁ ﹸﻥ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝِﻠﻜﹸﻪ ،ﻭﺃﻧﻪ ﻟﻮ ﺃﻭﹶﻗ ﻌﻪ ﱂ ﻳ ﹶﻘ ﻊ ﻛﻤﺎ ﻟﻮ ﻃﻠﱠـ ﻖ ﺍﻟﺒـﺎﺋﻦ،
ﻚ ﺍﻹﻧﺴﺎ ﹶﻥ ﻣﺎ ﺣﺮﻡ ﻋﻠﻴﻪ ﻓﻘﺪ ﺗﻨﺎﻗﺾ ﺍ.ﻫـ. ﻉ ﺍﳊﻜﻴ ﻢ ﻗﺪ ﻣﻠﱠ
ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺸﺎﺭ
* ﻗﻮﻟﹸـﻪ" :ﻭﲢﺼﻞ ﺍﻟﺮﺟﻌ ﹸﺔ ﺃﻳﻀﹰﺎ ﺑ ﻮ ﹾﻃﺌِﻬﺎ" .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ:
ﺕ ﻋﻦ ﺃﲪﺪ ،ﻭﺍﻟﺸـﺎﻓﻌ ﻲ ﻻ ﳚﻌﻠﹸـﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﳚﻌ ﹸﻞ ﺍﻟ ﻮ ﹾﻃﹶﺄ ﺭﺟﻌﺔﹰ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎ ِ
ﻚ ﳚﻌﻠﹸﻪ ﺭﺟﻌ ﹰﺔ ﻣﻊ ﺍﻟﻨﻴﺔِ ،ﻭﻫـﻮ ﺭﻭﺍﻳـ ﹲﺔ ﺃﻳﻀـﹰﺎ=
ﺭﺟﻌﺔﹰ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻣﺎﻟ
٢٧٩ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
ﺖ
ﺕ ﻣﻦ ﺍﳊﻴﻀ ِﺔ ﺍﻟﺜﺎﻟﺜ ِﺔ ﻭﱂ ﺗﻐﺘﺴ ﹾﻞ ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ،ﻭﺇﻥ ﹶﻓﺮﻏـ ﺑﺸﺮﻁٍ ،ﻓﺈﺫﺍ ﹶﻃﻬﺮ
ﺖ ﻗﺒﻞ ﻋ ﹾﻘ ٍﺪ ﺟﺪﻳﺪٍ ،ﻭﻣﻦ ﻃﻠﱠﻖ ﺩﻭﻥ ﻣﺎ ﳝ ِﻠﻚ ﺖ ﻭ ﺣﺮﻣ ِﻋ ﺪﺗﻬﺎ ﻗﺒ ﹶﻞ ﺭﺟﻌﺘِﻬﺎ ﺑﺎﻧ
) (
ﻚ ﺃﻛﺜ ﺮ ﳑﺎ ﺑ ِﻘﻲ ،ﻭ ِﻃﺌﹶﻬﺎ ﺯﻭﺝ ﻏﲑﻩ ﺃﻭ ﻻ * .
ﺝ ﱂ ﳝ ِﻠ
ﰒ ﺭﺍ ﺟ ﻊ ﺃﻭ ﺗﺰ ﻭ
ـــــــــــــــــــــــــــــــــــ
ـﹶﺄ ﺍﻟﺮﺟﻌﻴ ِﺔ ﺇﺫﺍ ﹶﻗﺼــ ﺪ ﺑــﻪ ﺍﻟﺮﺟﻌـﺔﹶ ،ﻭﻫـﺬﺍ
=ﻋــﻦ ﺃﲪــ ﺪ ﻓﻴﺒﻴ ﺢ ﻭﻃـ ْ
ﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍ ِﻝ ﻭﺃﺷﺒﻬﻬﺎ ﺑﺎﻷﺻﻮﻝِ ،ﻭﻛﻼ ﻡ ﺃﰊ ﻣﻮﺳﻰ ﰲ ﺍﻹﺭﺷﺎ ِﺩ ﻳﻘﺘﻀﻴﻪ ،ﻭﻻ ﺗﺼـﹸﻠ ﺢ
ﺐ ﻗـﺎﻝ: ﺍﻟﺮﺟﻌ ﹸﺔ ﻣﻊ ﺍﻟ ِﻜﺘﻤﺎ ِﻥ ﲝﺎﻝٍ ،ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜ ٍﺮ ﰲ ﺍﻟﺜﺎﱐ ،ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻃﺎﻟـ ٍ
ﺖ
ﺖ ﺃﲪ ﺪ ﻋﻦ ﺭﺟ ٍﻞ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗــﻪ ﻭﺭﺍﺟﻌﻬﺎ ﻭﺍﺳﺘﻜﺘ ﻢ ﺍﻟﺸﻬﻮ ﺩ ﺣﱴ ﺍﻧﻘﻀــ ﺳﺄﻟ
ﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﺭﺟﻌ ﹶﺔ ﻟـﻪ ﻋﻠﻴﻬﺎ ،ﻭﻳﻠﺰﻡ ﺇﻋﻼ ﹸﻥ ﺍﻟﺘﺴﺮﻳ ِﺢ ﻭﺍﳋﻠـ ِﻊ ﺍﻟ ِﻌ ﺪﺓﹸ ،ﻗــﺎﻝ :ﻳﻔﺮ
ﺡ ﺩﻭ ﹶﻥ ﺍﺑﺘﺪﺍ ِﺀ ﺍﻟﻔﹸﺮﻗ ِﺔ. ﻭﺍﻹﺷﻬﺎﺩ ﻛﺎﻟﻨﻜﺎ ِ
ﻗﻮﻟـﻪ" :ﻭﻣﻦ ﻃﻠﱠﻖ ﺩﻭﻥ ﻣﺎ ﳝ ِﻠﻚ ﰒ ﺭﺍﺟ ﻊ" ﺇﱃ ﺁﺧﺮﻩ ،ﻭﻋﻨﻪ ﺇﻥ ﺭﺟﻌﺖ ﺑﻌـﺪ *
ﺕ ﺍﻟﺜﻼﺙﹶ،
ﺝ ﺍﻟﺜﺎﱐ ﻳﻬ ِﺪﻡ ﺍﻟﻄﻠﻘﺎ ِ
ﻕ ﺛﻼﺙٍ ،ﻷﻥ ﻭ ﹾﻃﹶﺄ ﺍﻟﺰﻭ ِ
ﺝ ﻏﲑِﻩ ﺭﺟﻌﺖ ﺑﻄﻼ ٍ ﺡ ﺯﻭ ٍ ﻧﻜﺎ ِ
ﻓﹶﺄ ﻭﻟﹶﻰ ﺃﻥ ﻳ ﻬ ِﺪ ﻡ ﻣﺎ ﺩﻭﻧﻬﺎ.
ﺚ ﻻ ﺗﻌﻠـ ﻢﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺍ ﺭﺗﺠﻌﻬﺎ ﰲ ِﻋ ﺪﺗِﻬﺎ ﻭﹶﺃﺷﻬ ﺪ ﻋﻠﻰ ﺭﺟﻌﺘِﻬﺎ ﻣﻦ ﺣﻴـ ﹸ
ﺕ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻄﺆﻫﺎ ﺣﱴ ﺗﻨﻘﻀ ﻲ ِﻋ ﺪﺗﻬﺎ ،ﻭﻋﻨﻪ ﺃﻬﻧـﺎ
ﺖ ﻣﻦ ﺃﺻﺎﺑﻬﺎ ﺭ ﺩ
ﺕ ﻭﺗﺰﻭﺟ ﻓﺎﻋﺘ ﺪ
ﺯﻭﺟ ﹸﺔ ﺍﻟﺜﺎﱐ ﺍ .ﻫـ.
ﻚ :ﺇﻥ ﺩ ﺧ ﹶﻞ ﺎ ﺍﻟﺜﺎﱐ ﻓﻬﻲ ﺍﻣﺮﺃﺗﻪ.
ﻭﻗﺎﻝ ﻣﺎﻟ
ﺝ ﲟﺠﺮ ِﺩ ﺫﻟﻚ ﺖ ﺃﻧﻪ ﻃﻠﱠﻘﻬﺎ ﱂ ﺗﺘﺰﻭ
ﺝ ﻓﺎﺩﻋ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻟﻮ ﻛﺎﻥ ﻟﻠﻤﺮﺃ ِﺓ ﺯﻭ
ﺖ ﻣـ ﻦ ﺃﹶﺻـﺎﺑﻬﺎ
ﺖ ﺃﻬﻧﺎ ﺗﺰﻭﺟـ ﻕ ﺍﳌﺴﻠﻤﲔ ،ﻷﻧﺎ ﻧﻘﻮ ﹸﻝ :ﺍﳌﺴﺄﻟ ﹸﺔ ﻫﻨﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺩﻋ ﺑﺎﺗﻔﺎ ِ
ﻭﻃﱠﻠﻘﹶﻬﺎ ﻭﱂ ﺗﻌﻴﻨﻪ ﺍ .ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨٠
ﻓﺼـﻞ
ﳊﻤـ ِﻞ ﺖ ﺍﻧﻘﻀﺎ َﺀ ِﻋ ﺪﺗِﻬﺎ ﰲ ﺯﻣ ٍﻦ ﳝﻜ ﻦ ﺍﻧﻘﻀﺎﺅﻫﺎ ﻓﻴﻪ ﺃﻭ ﺑﻮﺿ ِﻊ ﺍ ﹶ
ﻭﺇﻥ ﺍﺩﻋ
ﺍﳌﻤﻜ ِﻦ ﻭﺃﻧﻜﺮﻩ ﻓﻘﻮﻟﹸﻬﺎ.
ﺾ ﰲ ﺃﻗ ﱠﻞ ﻣﻦ ﺗﺴﻌ ٍﺔ ﻭﻋﺸﺮﻳ ﻦ ﻳﻮﻣﹰﺎ ﻭﳊﻈﺔ ﱂ ﺗﺴ ﻤ ﻊ ﻭﺇﻥ ﺍﺩﻋﺘﻪ ﺍﳊﺮ ﹸﺓ ﺑﺎﳊﻴ ِ
ﺖ ﺭﺍﺟﻌﺘﻚ ،ﺃﻭ ﺑﺪﺃﹶﻫﺎ ﺑﻪ ﺖ ِﻋﺪﰐ ﻓﻘﺎﻝ :ﻛﻨ ﻀ ﺖ :ﺍﻧﻘ ﺩﻋﻮﺍﻫﺎ ،ﻭﺇﻥ ﺑﺪﺃﺗﻪ ﻓﻘﺎﻟ
ﻓﺄﻧﻜﺮﺗ ﻪ ﻓﻘﻮﻟﹸﻬﺎ.
ﻓﺼـﻞ
ﺖ ﻋﻠﻴﻪ ﺣﱴ ﻳﻄﺄﹶﻫﺎ ﺯﻭﺝ ﰲ ﹸﻗﺒـ ٍﻞ ﻕ ﺣﺮ ﻣ
ﺇﺫﺍ ﺍﺳﺘﻮﻓﹶﻰ ﻣﺎ ﳝ ِﻠﻚ ﻣﻦ ﺍﻟﻄﻼ ِ
ﺐ ﰲ ﹶﻓ ﺮﺟِﻬﺎ ﻣﻊ ﺍﻧﺘﺸﺎ ٍﺭ ﺸ ﹶﻔ ِﺔ ﺃﻭ ﻗﺪﺭﻫﺎ ﻣﻊ ﺟ ﳊﺐﺍﹶ ﻭﻟﻮ ﻣﺮﺍﻫِﻘﺎﹰ ،ﻭﻳﻜﻔﻲ ﺗﻐﻴﻴ
ﱰ ﹾﻝ.
ﻭﺇﻥ ﱂ ﻳ ِ
ﺾ
ﺡ ﻓﺎﺳـﺪٍ ،ﻭﻻ ﰲ ﺣـﻴ ٍ ﲔ ﻭﻧﻜﺎ ٍ
ﻚﳝ ٍ ﻁ ِﺀ ﺷﺒﻬ ٍﺔ ﻭﺩﺑٍ ﺮ ﻭ ِﻣ ﹾﻠ ِ
ﻭﻻ ﲢ ﱡﻞ ِﺑ ﻮ ﹾ
ﺽ. ﺱ ﻭﺇﺣﺮﺍ ٍﻡ ﻭﺻﻴﺎ ِﻡ ﻓﺮ ٍ ﻭﻧﻔﺎ ٍ
ﺡ ﻣ ﻦ ﺃﹶﺣﻠﱠﻬﺎ ﻭﺍﻧﻘﻀﺎ َﺀ ِﻋ ﺪﺗِﻬﺎ
ﺖ ﻧﻜﺎ
ﺤﺮﻣ ﹸﺔ ﻭﻗﺪ ﻏﺎﺑ ﺖ ﻣﻄﻠﱠﻘﺘﻪ ﺍﹸﳌ ﻭﻣﻦ ﺍﺩﻋ
ﻣﻨﻪ ﻓﻠﻪ ﻧﻜﺎﺣﻬﺎ ﺇﻥ ﺻ ﺪﻗﹶﻬﺎ ﻭﺃﻣﻜ ﻦ.
٢٨١ ﻛﺘﺎﺏ ﺍﻹﻳﻼﺀ
ﻛﺘـﺎﺏ ﺍﻹﻳـﻼﺀ
ﻁ ِﺀ ﺯﻭﺟﺘِﻪ ﰲ ﹸﻗﺒﻠِﻬـﺎ ﷲ ﺗﻌﺎﻟﹶﻰ ﺃﻭ ﺻﻔﺘِﻪ ﻋﻠﻰ ﺗ ﺮ ِﻙ ﻭ ﹾ ﺝ ﺑﺎ ِ
ﻭﻫﻮ :ﺣ ِﻠﻒ ﺯﻭ ٍ
) (
ﺃﻛﺜ ﺮ ﻣﻦ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬ ٍﺮ * .
ﺾ ﻣﺮﺟـ ﻮ ﺑـﺮﺅﻩ، ﻭﻳﺼﺢ ﻣﻦ ﻛﺎﻓ ٍﺮ ﻭ ِﻗ ﻦ ﻭﳑﻴ ٍﺰ ﻭ ﹶﻏﻀﺒﺎ ﹶﻥ ﻭ ﺳﻜﹾﺮﺍﻥ ﻭﻣﺮﻳ ٍ
ﺐ ﻛﺎﻣ ٍﻞ ﺃﻭ ﳉ
ﻁ ٍﺀ ﹶ
ﻭﳑﻦ ﱂ ﻳ ﺪ ﺧ ﹾﻞ ﺎ ،ﻻ ﻣﻦ ﳎﻨﻮ ٍﻥ ﻭﻣ ﻐ ﻤ ًﻰ ﻋﻠﻴﻪ ﻭﻋﺎﺟ ٍﺰ ﻋﻦ ﻭ ﹾ
ﻚ ﺃﺑﺪﹰﺍ ﻭﻋﻴﻦ ﻣﺪ ﹰﺓ ﺗﺰﻳ ﺪ ﻋﻠﻰ ﺃﺭﺑﻌ ِﺔ ﺃﺷـﻬﺮٍ ،ﺃﻭ ﷲ ﻻ ﻭﻃ ﹾﺌِﺘ ِ ﺷ ﹶﻠﻞٍ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﻭﺍ ِ
ﺝ ﺍﻟﺪﺟﺎﻝﹸ ،ﺃﻭ ﺣﱴ ﺗﺸﺮﰊ ﺍﳋﻤـﺮ ،ﺃﻭ ﺗﺴـﻘﻄﻲ ﺣﱴ ﻳﱰ ﹶﻝ ﻋﻴﺴﻰ ،ﺃﻭ ﳜﺮ
ﻚ ﻭﳓﻮﻩ ﹶﻓ ﻤ ﺆﻝٍ ،ﻓﺈﺫﺍ ﻣﻀﻰ ﺃﺭﺑﻌ ﹸﺔ ﺃﺷﻬ ٍﺮ ﻣﻦ ﳝﻴﻨِﻪ ﻭﻟﻮ ﻗِﻨﹰﺎ ﺩﻳﻨﻚِ ،ﺃﻭ ﺗ ﻬﺒِﻲ ﻣﺎﹶﻟ ِ
ﺝ ﻓﻘﺪ ﻓﺎ َﺀ ﻭﺇﻻ ﺃﹸ ِﻣ ﺮ ﺑﺎﻟﻄﻼﻕِ ،ﻓﺈﻥ ﹶﺃﺑـﻰ ﺐ ﺣﺸﻔ ٍﺔ ﰲ ﺍﻟﻔﺮ ِ ﻓﺈﻥ ﻭ ِﻃ ﹶﺊ ﻭﻟﻮ ﺑﺘﻐﻴﻴ ِ
ﺝﺴﺦ ،ﻓﺈﻥ ﻭ ِﻃ ﹶﺊ ﰲ ﺍﻟ ﺪﺑ ِﺮ ﺃﻭ ﺩﻭ ﹶﻥ ﺍﻟ ﹶﻔ ﺮ ِ ﻃﱠﻠ ﻖ ﺣﺎﻛ ﻢ ﻋﻠﻴﻪ ﻭﺍﺣﺪ ﹰﺓ ﺃﻭ ﺛﻼﺛﹰﺎ ﺃﻭ ﹶﻓ
ﻕ ﻣﻊ ﳝﻴﻨِـﻪ ،ﻭﺇﻥ ﻓﻤﺎ ﻓﹶﺎﺀَ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺑﻘﺎ َﺀ ﺍﳌﺪ ِﺓ ﺃﻭ ﺃﻧﻪ ﻭ ِﻃﺌﹶﻬﺎ ﻭﻫﻲ ﺛﻴﺐ ﺻ ﺪ
ﺻﺪﻗﺖ ،ﻭﺇﻥ ﺗـﺮﻙ ﺖ ﺍﻟﺒﻜﺎﺭ ﹶﺓ ﻭﺷﻬ ﺪ ﺑﺬﻟﻚ ﺍﻣﺮﺃﺓﹲ ﻋﺪﻝﹲ ﺖ ﺑِﻜﺮﹰﺍ ﺃﻭ ﺍﺩ ﻋ ﻛﺎﻧ
ﲔ ﻭﻻ ﻋﺬ ٍﺭ ﹶﻓ ﹶﻜﻤ ﺆ ٍﻝ. ﻭ ﹾﻃﺄﹶﻫﺎ ﺇﺿﺮﺍﺭﹰﺍ ﺎ ﺑﻼ ﳝ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺐ
ﻁ ِﺀ ﻭ ﹶﻏﻴﹰﺎ ﺑﻐﺎﻳ ٍﺔ ﻻ ﻳﻐﻠ
ﻒ ﺍﻟﺮﺟ ﹸﻞ ﻋﻠﻰ ﺗﺮ ِﻙ ﺍﻟ ﻮ ﹾ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺣﻠ
ﻁ ﺍﻟﻌﻠ ﻢ
ﺖ ﻣﻨﻬﺎ ﻓﻌﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﺇﺣﺪﺍﳘﺎ :ﻫﻞ ﻳﺸﺘﺮ ﹸ ﺨﹶﻠ ﻋﻠﻰ ﺍﻟﻈ ﻦ ﺧﻠ ﻮ ﺍﳌﺪ ِﺓ ﻣﻨﻬﺎ ،ﹶﻓ
ﲔ ﺃﻭ ﻳ ﹾﻜﻔِﻲ ﺛﺒﻮﺗﻬﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ؟ ﻭﺇﺫﺍ ﱂ ﻳﻔ ﹾﺊ ﻭﻃﻠﱠ ﻖ ﺑﻌﺪ ﺍﳌﺪ ِﺓ ﺃﻭ ﺖ ﺍﻟﻴﻤ ِ ﺑﺎﻟﻐﺎﻳ ِﺔ ﻭﻗ
ﻃﻠﱠ ﻖ ﺍﳊﺎﻛ ﻢ ﻋﻠﻴﻪ ﱂ ﻳﻘ ﻊ ﺇﻻ ﻃﻠﻘ ﹰﺔ ﺭﺟﻌﻴﺔﹰ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥﹸ ،ﻭﺭﻭﺍﻳ ﹲﺔ ﻋﻦ
ﺖ ﺫﻟﻚ ﻣﻨﻪ ،ﻭﻻ ﻳ ﻤﻜﱠﻦ ﻣﻦ ﺐ ﻫﺬﻩ ﺍﻟﺮﺟﻌ ِﺔ ﺇﺫﺍ ﻃﻠﺒ ﺃﲪﺪ ،ﻓﺈﺫﺍ ﺭﺍﺟ ﻊ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳ ﹶﻄﹶﺄ ﻋ ِﻘ
ﺍﻟﺮﺟﻌ ِﺔ ﺇﻻ ﺬﺍ ﺍﻟﺸﺮﻁ .ﻭﻷﻥ ﺍﷲ ﺇﳕﺎ ﺟﻌ ﹶﻞ ﺍﻟﺮﺟﻌ ﹶﺔ ﳌﻦ ﺃﺭﺍ ﺩ ﺇﺻﻼﺣﹰﺎ ﺑﻘﻮﻟـﻪ:
ﻚ ِﺇ ﹾﻥ ﹶﺃﺭﺍﺩﻭﺍ ِﺇﺻﻼﺣًﺎ ﺍ.ﻫـ.
ﻭﺑﻌﻮﹶﻟﺘﻬ ﻦ ﹶﺃ ﺣ ﻖ ِﺑ ﺮ ﺩ ِﻫ ﻦ ﻓِﻲ ﹶﺫِﻟ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨٢
ﻛﺘـﺎﺏ ﺍﻟﻈﻬـﺎﺭ
ﺤﺮﻡ ﻋﻠﻴـﻪ
ﺾ ﺃﻭ ﺑﻜ ﱢﻞ ﻣﻦ ﺗ
ﻭﻫﻮ ﻣﺤ ﺮﻡ ،ﻓﻤﻦ ﺷﺒﻪ ﺯﻭﺟﺘﻪ ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﺒﻌ ِ
ﻉ ﻣﻦ ﹶﻇ ﻬ ٍﺮ ﺃﻭ ﺑﻄ ٍﻦ ﺃﻭ ﻋﻀ ٍﻮ ﺁﺧﺮ ﻻ ﻳﻨﻔﺼﻞﹸ ،ﺑﻘﻮﻟﻪ ﳍـﺎ: ﺐ ﺃﻭ ﺭﺿﺎ ٍ
ﺃﺑﺪﹰﺍ ﺑﻨﺴ ٍ
ﺖ ﻋﻠ ﻲ ﺃﻭ ﻣﻌِﻲ ﺃﻭ ِﻣﻨﻲ ﻛ ﹶﻈ ﻬ ِﺮ ﺃﻣﻲ ﺃﻭ ﹶﻛﻴ ِﺪ ﺃﹸﺧﱵ ﺃﻭ ﻭﺟ ِﻪ ﲪﺎﺗِﻲ ﻭﳓﻮﻩ ،ﺃﻭ
ﺃﻧ ِ
) (
ﺖ ﻋﻠ ﻲ ﺣﺮﺍﻡ ، * ﺃﻭ ﻛﺎﳌﻴﺘ ِﺔ ﻭﺍﻟﺪ ِﻡ ﻓﻬﻮ ﻇِﻬﺎﺭ ،ﻭﺇﻥ ﻗﺎﻟﺘﻪ ﻟﺰﻭﺟِﻬﺎ ﻓﻠـﻴ
ﺲ ﺃﻧ ِ
) (
ﺑ ِﻈﻬﺎ ٍﺭ ﻭﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺗﻪ * ،ﻭﻳﺼ
ﺢ ﻣﻦ ﹸﻛ ﱢﻞ ﺯﻭﺟ ٍﺔ.
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻋﻠ ﻲ ﺣﺮﺍﻡ .(ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻗﺎﻝ ﺃﻧ ِ
ﺖ ﻋﻠﻲ ﺣﺮﺍﻡ ،ﻓﻬﻮ * ﻗﻮﻟـﻪ) :ﺃﻭ ﺃﻧ ِ
ﻱ ﻃﻼﻗﹰﺎ ﺃﻭ ﳝﻴﻨﺎﹰ ،ﻓﻬﻞ ﻳﻜﻮﻥ ِﻇﻬﺎﺭﹰﺍ ﺃﻭ ﻣﺎ ﻧﻮﺍﻩ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﺍﻫـ، ﻣﻈﹶﺎ ِﻫ ﺮ ﺇﻻ ﺃﻥ ﻳﻨﻮ
ﻚ ﻭﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﻛﺜ ِﺮ ﺍﻟﻔﻘﻬﺎﺀِ ،ﺇﺫﺍ ﱂ ﻳﻨ ِﻮ ﻭﻋﻨﻪ ﺃﻥ ﺍﻟﺘﺤﺮ ﱘ ﳝﲔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
ﺤ ﱠﻠ ﹶﺔ ﹶﺃﻳﻤﺎِﻧ ﹸﻜ ﻢ] ﺍﻟﺘﺤﺮﱘ :ﺁﻳﺔ [٢ﻭﻋﻨﻪ ﺽ ﺍﻟ ﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﺗ ِﺑﻪ ﺍﻟﻈﱢﻬﺎ ﺭ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻗ ﺪ ﹶﻓ ﺮ
ﻕ ﻛﺎﻥ ﻃﻼﻗﹰﺎ. ﺇﺫﺍ ﻧﻮﻯ ﺑﺎﻟﺘﺤﺮ ِﱘ ﺍﻟﻄﻼ
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻟ ﺘ ﻪ ﻟﺰﻭﺟِﻬﺎ ﻓﻠﻴﺲ ﺑِﻈﻬﺎ ٍﺭ ﻭﻋﻠﻴﻬﺎ ﻛﻔﱠﺎﺭﺗﻪ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﺇﻥ
ﺖ ﻋﻠ ﻲ ﻛﻈﻬ ِﺮ ﺃﰊ ﱂ ﺗﻜﻦ ﻣﻈﺎﻫﺮ ﹰﺓ ﻭﻋﻠﻴﻬﺎ ﻛﻔﺎﺭ ﹸﺓ ﻇِﻬﺎﺭٍ ،ﻭﻋﻠﻴﻬﺎ ﻗﺎﻟﺖ ﺍﳌﺮﺃ ﹸﺓ ﻟﺰﻭﺟِﻬﺎ ﺃﻧ
ﺱ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻻ ﺷﻲ َﺀ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﲔ ﻗﺒ ﹶﻞ ﺍﻟﺘﻜﻔﲑِ ،ﻭﻋﻨﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔٍ ،ﻭﻫﻮ ﻗﻴﺎ ﺍﻟﺘﻤﻜ
ﺖ ﻋﻠ ﻲ ﻛ ﹶﻈ ﻬ ِﺮ ﺃﻣﻲ ﱂ ﻳ ﹶﻄﺄﹾﻫﺎ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺣﱴ ﻳﻜ ﱢﻔ ﺮ ﺍﻫـ.
ﻗﺎﻝ ﻷﺟﻨﺒﻴﺔ :ﺃﻧ ِ
ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻗﺎﻝ ﻷﺟﻨﺒﻴ ٍﺔ( ﺇﱃ ﺁﺧﺮﻩ ،ﻳﻌﲏ ﺃﻧﻪ ﻳﺼ ﺢ ﺍﻟﻈﱢﻬﺎ ﺭ ﻣﻦ ﺍﻷﺟﻨﺒﻴ ِﺔ ﻋﻠﻰ
ﺐ
ﺱ ﺍﳌﺬﻫ ِ ﺍﳌﺬﻫﺐِ ،ﻭﻋﻨﻪ ﻻ ﻳﺼ ﺢ ﹶﺫ ﹶﻛﺮﻫﺎ ﺍﻟﺸﻴ ﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ .ﻗﺎﻝ ﰲ ﺍﻻﻧﺘﺼﺎﺭ :ﻫﺬﺍ ﻗﻴﺎ
ﻕ ﻭﺍﻹﻳﻼ ِﺀ ﺍ.ﻫـ .ﻭﻫﺬﺍ ﻗــﻮ ﹸﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻟﻘــﻮ ِﻝ ﺍﷲ ﻛﺎﻟﻄﻼ ِ
ﺗــﻌﺎﱃ :ﺍﱠﻟﺬِﻳ ﻦ ﻳﻈﹶﺎ ِﻫﺮﻭ ﹶﻥ ِﻣ ﻨ ﹸﻜ ﻢ ِﻣ ﻦ ِﻧﺴﺎِﺋ ِﻬ ﻢ]"ﺍﻟﻘﺼﺺ ،[٣ :ﻭﺍﻷﺟﻨﺒﻴ ﹸﺔ ﻟﻴﺴ
ﺖ
ﺑﺰﻭﺟ ٍﺔ.
٢٨٣ ﻛﺘﺎﺏ ﺍﻹﻳﻼﺀ
٢٨٣ ﻛﺘﺎﺏ ﺍﻟﻈﻬﺎﺭ
ﻓﺼـــﻞ
ﻼ ﻭﻣﻌﻠﱠﻘﹰﺎ ﺑﺸﺮﻁٍ ،ﻓﺈﺫﺍ ﻭِ ﺟ ﺪ ﺻﺎﺭ ﻣﻈﺎﻫِﺮﺍﹰ ،ﺃﻭ ﻣﻄﻠﱢﻘﹰﺎ ﺠﹰ ﻭﻳﺼﺢ ﺍﻟﻈﱢﻬﺎ ﺭ ﻣﻌ
ﺖ ﺯﺍ ﹶﻝ ﺍﻟﻈﱢﻬﺎ ﺭ .ﻭﳛـﺮ ﻡ ﻗﺒـ ﹶﻞ ﺃﻥ
ﻍ ﺍﻟﻮﻗ ﻭﻣﺆﻗﱠﺘﺎﹰ ،ﻓﺈﻥ ﻭ ِﻃ ﹶﺊ ﻓﻴﻪ ﹶﻛ ﱠﻔﺮ ،ﻓﺈﺫﺍ ﹶﻓ ﺮ ﹶ
ﺖ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﰲ ﺍﻟﺬﻣ ِﺔ ﺇﻻ ﺑـﺎﻟﻮﻁ ِﺀ ﻁﺀٌ ﻭﺩﻭﺍ ِﻋ ﻴ ِﻪ ﳑﻦ ﻇﺎﻫ ﺮ ﻣﻨﻬﺎ ،ﻭﻻ ﺗﺜﺒ ﻳﻜﻔﱢﺮ ﻭ ﹾ
ﻭﻫﻮ ﺍﻟ ﻌ ﻮﺩ ،ﻭﻳﻠﺰ ﻡ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻠﹶﻪ ﻋﻨﺪ ﺍﻟ ﻌ ﺰ ِﻡ ﻋﻠﻴﻪ ،ﻭﺗﻠﺰﻣﻪ ﻛﻔـﺎﺭﺓﹲ ﻭﺍﺣـﺪﺓﹲ
ﲑ ﻣﻦ ﻭﺍﺣﺪﺓٍ ،ﻭﻟﻈﻬﺎﺭِﻩ ﻣﻦ ﻧﺴﺎﺋِﻪ ﺑﻜﻠﻤـ ٍﺔ ﻭﺍﺣـﺪﺓٍ ،ﻭﺇﻥ ﺑﺘﻜﺮﻳﺮِﻩ ﻗﺒﻞ ﺍﻟﺘﻜﻔ ِ
ﺕ ﻓﻜﻔﺎﺭﺍﺕ. ﻇﺎﻫ ﺮ ﻣﻨﻬ ﻦ ﺑﻜﻠﻤﺎ ٍ
ﻓﺼــــﻞ
ﻛﻔﺎﺭﺗﻪِ :ﻋ ﺘﻖ ﺭﻗﺒﺔٍ ،ﻓﺈﻥ ﱂ ﳚ ﺪ ﻓﺼﻴﺎ ﻡ ﺷﻬﺮﻳ ِﻦ ﻣﺘﺘﺎﺑﻌﲔِ ،ﻓـﺈﻥ ﱂ ﻳﺴـﺘﻄ ﻊ
ﲔ ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﻻ ﺗﻠﺰ ﻡ ﺍﻟﺮﻗﺒ ﹸﺔ ﺇﻻ ﻣ ﻦ ﻣ ﹶﻠﻜﹶﻬﺎ ﺃﻭ ﺃﻣﻜﻨﻪ ﺫﻟﻚ ﺑﺜﻤ ِﻦ ﻣﺜﻠِﻬﺎ ﺃﻃﻌ ﻢ ﺳﺘ
ﻼ ﻋﻦ ﻛﻔﺎﻳﺘِﻪ ﺩﺍﺋﻤﹰﺎ ﻭﻛﻔﺎﻳ ِﺔ ﻣﻦ ﻳﻤﻮﻧﻪ ﻭﻋﻤﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﻣﺴﻜ ٍﻦ ﻭﺧـﺎﺩ ٍﻡ ﻓﺎﺿ ﹰ
) (
ﺐﺏ ﲡ ﻤ ٍﻞ * ،ﻭﻣﺎ ٍﻝ ﻳﻘﻮﻡ ﻛﺴﺒ ﻪ ِﺑ ﻤ ﺆﻧِﺘﻪِ ،ﻭﻛﺘـ ِ ﺽ ﺑﺬﻟ ٍﺔ ﻭﺛﻴﺎ ِ
ﺏ ﻭﻋﺮ ِ ﻭﻣﺮﻛﻮ ٍ
ﺕ ﻛﻠﱢﻬﺎ ﺇﻻ ﺭﻗﺒﺔﹲ ﻣﺆﻣﻨﺔﹲ ﺳـﻠﻴﻤﺔﹲ ﻣـﻦ ﺉ ﰲ ﺍﻟﻜﻔﺎﺭﺍ ِ ﻋﻠ ٍﻢ ﻭﻭﻓﺎ ِﺀ ﺩﻳﻦٍ ،ﻭﻻ ﳚﺰ
ﺐ ﻳﻀ ﺮ ﺑﺎﻟﻌﻤ ِﻞ ﺿﺮﺭﹰﺍ ﺑﻴﻨﹰﺎ ﻛﺎﻟ ﻌﻤﻰ ﻭﺍﻟﺸﻠ ِﻞ ﻟﻴ ٍﺪ ﺃﻭ ِﺭﺟـ ٍﻞ ﺃﻭ ﹶﺃ ﹾﻗ ﹶﻄﻌِﻬـﺎ ﺃﻭ ﻋﻴ ٍ
ﹶﺃ ﹾﻗ ﹶﻄ ِﻊ ﺍﻹﺻﺒ ِﻊ ﺍﻟﻮﺳﻄﹶﻰ ﺃﻭ ﺍﻟﺴﺒﺎﺑ ِﺔ ﻭﺍﻹﺎﻡِ ،ﺃﻭ ﺍﻷﻧـﻤﻠ ِﺔ ﻣﻦ ﺍﻹﺎﻡِ ،ﺃﻭ ﺃﻗﻄ ِﻊ
ﺉ ﻣﺮﻳﺾ ﻣﻴﺆﻭﺱ ﻣﻨﻪ ﻭﳓﻮﻩ ،ﻭﻻ ﺃ ﻡ ﺼ ِﺮ ﻣﻦ ﻳ ٍﺪ ﻭﺍﺣﺪﺓٍ ،ﻭﻻ ﳚﺰ ﺼ ِﺮ ﻭﺍﻟِﺒ ﻨ ﳋ ﻨ
ﺍِ
ﺉ ﺍﳌ ﺪﺑﺮ ،ﻭﻭﻟ ﺪ ﺍﻟ ﺰﻧﻰ ،ﻭﺍﻷﲪ ﻖ ﻭﺍﳌﺮﻫﻮﻥﹸ ،ﻭﺍﳉﺎﻧِﻲ ﻭﺍﻷﻣ ﹸﺔ ﺍﳊﺎ ِﻣﻞﹸ ﻭﻟﺪٍ ،ﻭﳚﺰ
ﻭﻟﻮ ﺍ ﺳﺘ ﹾﺜِﻨ ﻲ ﺣ ﻤﻠﹸﻬﺎ.
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟﻪ" :ﻭﻋﻤﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﻣﺴﻜ ٍﻦ ﻭﺧﺎﺩ ٍﻡ "...ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﺠ ﺰ ﻟـﻪ ﺍﻻﻧﺘﻘﺎ ﹸﻝ ﺇﱃ ﺍﻟﺼﻴﺎ ِﻡ ﺳﻮﺍﺀ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺇﻟﻴﻬﺎ ﺃﻭ ﻣﱴ ﻭ ﺟ ﺪ ﺭﻗﺒ ﹰﺔ ﻟﺰﻣﻪ ﺇﻋﺘﺎﻗﹸﻬﺎ ،ﻭﱂ ﻳ
ﻁ ﰲ ﺍﻻﻧﺘﻘﺎ ِﻝ ﺇﱃ ﺍﻟﺼﻴﺎ ِﻡ ﺃ ﱠﻻ ﳚ ﺪ ﺭﻗﺒ ﹰﺔ ،ﻭﻫﺬﺍ ﻭﺍﺟ ﺪ.ﱂ ﻳﻜﻦ ،ﻷ ﱠﻥ ﺍﷲ ﺷﺮ ﹶ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨٤
ﻓﺼــﻞ
ﳚﺐ ﺍﻟﺘﺘﺎﺑ ﻊ ﰲ ﺍﻟﺼﻮﻡِ ،ﻓﺈﻥ ﲣﻠﱠﻠﻪ ﺭﻣﻀﺎ ﹸﻥ ﺃﻭ ِﻓ ﹾﻄﺮ ﳚﺐ ،ﻛﻌﻴـ ٍﺪ ﻭﺃﻳـﺎ ِﻡ
ﺽ ﻣﺨﻮﻑٍ ،ﻭﳓﻮﻩ ،ﺃﻭ ﺃﻓﻄ ﺮ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﻣ ﹾﻜﺮﻫﺎﹰ، ﺗﺸﺮﻳﻖٍ ،ﻭﺣﻴﺾٍ ،ﻭﺟﻨﻮﻥٍ ،ﻭﻣﺮ ٍ
ﺢ ﺍﻟﻔﻄ ﺮ ﱂ ﻳﻨﻘﻄ ﻊ.ﺃﻭ ﻟﻌﺬ ٍﺭ ﻳﺒﻴ
ﺉ ﻣﻦ ﺍﻟﺒ ﺮ ﺃﻗ ﱡﻞ ﻣﻦ ﻣـﺪ، ﺉ ﰲ ﻓﻄﺮ ٍﺓ ﻓﻘﻂ ،ﻭﻻ ﳚﺰ ﲑ ﲟﺎ ﳚﺰ ﺉ ﺍﻟﺘﻜﻔ ﻭﳚﺰ
ﻭﻻ ﻣﻦ ﻏﲑِﻩ ﺃﻗ ﱡﻞ ﻣﻦ ﻣﺪﻳﻦِ ،ﻟﻜﻞ ﻭﺍﺣ ٍﺪ ﳑﻦ ﳚﻮ ﺯ ﺩﻓ ﻊ ﺍﻟﺰﻛﺎ ِﺓ ﺇﻟـﻴﻬﻢ ،ﻭﺇﻥ
) (
ﺠ ِﺰﺋﹾﻪ * .
ﲔ ﺃﻭ ﻋﺸﺎﻫﻢ ﱂ ﻳ ﹶﻏﺪﻯ ﺍﳌﺴﺎﻛ
ﻼ ﺃﻭﺏ ﺍﳌﻈﺎ ِﻫﺮ ﻣﻨﻬﺎ ﻟﻴ ﹰ ﲑ ﻣﻦ ﺻﻮ ٍﻡ ﻭﻏﲑِﻩ ،ﻭﺇﻥ ﺃﺻﺎ ﻭﲡﺐ ﺍﻟﻨﻴ ﹸﺔ ﰲ ﺍﻟﺘﻜﻔ ِ
ﻼ ﱂ ﻳﻨﻘﻄ ﻊ.
ﺏ ﻏﻴﺮﻫﺎ ﻟﻴ ﹰ ﺎﺭﹰﺍ ﺍﻧﻘﻄﻊ ﺍﻟﺘﺘﺎﺑﻊ ،ﻭﺇﻥ ﺃﺻﺎ
ـــــــــــــــــــــــــــــــــــ
ﲔ ﺃﻭ ﻋﺸﺎﻫﻢ ﱂ ﻳﺠﺰﹾﺋ ﻪ( .ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﻋﻨـﻪ
* ﻗﻮﻟﹸـﻪ) :ﻭﺇﻥ ﹶﻏﺪﻯ ﺍﳌﺴﺎﻛ
ﻉ ﺑـﻞ ﺨ ﺮﺝ ﰲ ﺍﻟﻜﻔﱠﺎﺭ ِﺓ ﺍ ﹸﳌ ﹾﻄﻠﹶﻘ ِﺔ ﻏ ﲑ ﻣﻘﻴـ ٍﺪ ﺑﺎﻟﺸـﺮ ِ
ﻳﺠﺰﺋﹸﻪ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻣﺎ ﻳ
ﺐ ﰲ ﺍﻟﺰﻭﺟـ ِﺔ ﺱ ﺍﳌـﺬﻫ ِ ﻑ ﻗﺪﺭﹰﺍ ﻭﻧﻮﻋﹰﺎ ﻣﻦ ﻏﲑ ﺗﻘﺪﻳ ٍﺮ ﻭﻻ ﲤﻠﻴﻚٍ ،ﻭﻫـﻮ ﻗﻴـﺎ ﺑﺎﻟﻌﺮ ِ
ﺐ ﺇﻥ ﻛﺎﻥ ﻳﻄ ِﻌﻢ
ﻒ ﻭﺍﻷﺟ ِﲑ ﻭﺍﳌﺴﺘﺄﺟﺮ ﺑﻄﻌﺎﻣﻪ ،ﻭﺍﻹﺩﺍﻡ ﳚ ﺏ ﻭﺍﳌﻤﻠﻮ ِﻙ ﻭﺍﻟﻀﻴ ِﻭﺍﻷﻗﺎﺭ ِ
ﺺ ﻭﺍﻟﻐـﻼﺀِ ،ﻭﺍﻟﻴﺴـﺎ ِﺭ ﻒ ﰲ ﺫﻟﻚ ﰲ ﺍﻟـﺮﺧ ِ ﺱ ﲣﺘﻠ ﺃﻫﻠﹶﻪ ﺑﺈﺩﺍ ٍﻡ ﻭﺇﻻ ﻓﻼ ،ﻭﻋﺎﺩ ﹸﺓ ﺍﻟﻨﺎ ِ
ﻒ ﺍ .ﻫـ.ﻒ ﺑﺎﻟﺸﺘﺎ ِﺀ ﻭﺍﻟﺼﻴ ِ ﻭﺍﻹﻋﺴﺎﺭِ ،ﻭﲣﺘﻠ
٢٨٥ ﻛﺘﺎﺏ ﺍﻟﻠﻌﺎﻥ
ﻛﺘـﺎﺏ ﺍﻟ ﱢﻠﻌـﺎﻥ
ﺢ ِﻟ ﻌﺎﹸﻧﻪ
ﻑ ﺍﻟﻌﺮﺑﻴ ﹶﺔ ﱂ ﻳﺼ ﺤِﺘ ِﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﲔ ﺯﻭﺟﲔِ ،ﻭﻣﻦ ﻋ ﺮ ﺻ ﻳﺸﺘﺮﻁ ﰲ ِ
) (
ﺑﻐﲑِﻫﺎ ،ﻭﺇﻥ ﺟ ِﻬﻠﹶﻬﺎ ﻓﺒﻠﹸﻐﺘﻪ * .
ﳊ ﺪ ﺑﺎﻟﻠﱢﻌﺎﻥِ ،ﻓﻴﻘﻮ ﹸﻝ ﻗﺒﻠﹶﻬـﺎ ﺃﺭﺑـ ﻊ ﻁﺍﹶ ﻑ ﺍﻣﺮﺃﺗﻪ ﺑﺎﻟﺰﱏ ﻓﻠﻪ ﺇﺳﻘﺎ ﹸ ﻓﺈﺫﺍ ﻗﺬ
ﲑ ﺇﻟﻴﻬﺎ ،ﻭﻣﻊ ﹶﻏ ﻴﺒﺘِﻬﺎ ﻳﺴـﻤﻴﻬﺎ ﺖ ﺯﻭﺟﱵ ﻫﺬﻩ ،ﻭﻳﺸ ﺕ :ﺃﺷﻬ ﺪ ﺑﺎﷲ ﻟﻘﺪ ﺯﻧ ﻣﺮﺍ ٍ
ﷲ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ،ﰒ ﺗﻘﻮ ﹸﻝ ﻫﻲ ﻭﻳﻨﺴﺒﻬﺎ ،ﻭﰲ ﺍﳋﺎﻣﺴﺔ :ﻭﺃ ﱠﻥ ﻟﻌﻨ ﹶﺔ ﺍ ِ
ﺏ ﻋﻠ ﻲ ﻓﻴﻤﺎ ﺭﻣﺎﻧِﻲ ﺑﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ،ﰒ ﺗﻘﻮ ﹸﻝ ﰲ ﷲ ﻟﻘﺪ ﻛﺬ ﺕ :ﺃﺷﻬ ﺪ ﺑﺎ ِ ﺃﺭﺑ ﻊ ﻣﺮﺍ ٍ
ﷲ ﻋﻠﻴﻬﺎ ﺇﻥ ﻛﺎ ﹶﻥ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ. ﺐﺍ ِﻀ ﺍﳋﺎﻣﺴ ِﺔ :ﻭﺃ ﱠﻥ ﹶﻏ
ﻅ ﺍﳋﻤﺴﺔِ ،ﺃﻭ ﱂ ﺺ ﺃﺣﺪﳘﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﻟﻔﺎ ِ ﺕ ﺑﺎﻟﻠﱢﻌﺎ ِﻥ ﻗﺒﻠﹶﻪ ﺃﻭ ﻧ ﹶﻘ ﻓﺈﻥ ﺑﺪﹶﺃ
ﺴﻢ ،ﺃﻭ ﹶﺃ ﺣ ِﻠﻒ ﺃﻭ ﺤﻀ ﺮﻫﻤﺎ ﺣﺎﻛﻢ ،ﺃﻭ ﻧﺎﺋﺒﻪ ،ﺃﻭ ﺃﹶﺑﺪ ﹶﻝ ﺃﺣﺪﳘﺎ ﻟﻔﻈ ﹶﺔ ﺃﺷﻬ ﺪ ﺑﺄﹸﻗ ِ ﻳ
ﺢ.
ﻂ ﱂ ﻳﺼ ﺨِ ﺴﺐ ﺑﺎﻟ ﻀ ِ ﻟﻔﻈ ﹶﺔ ﺍﻟﻠﱠﻌﻨ ِﺔ ﺑﺎﻹﺑﻌﺎﺩِ ،ﺃﻭ ﺍﻟ ﻐ
ـــــــــــــــــــــــــــــــــــ
ﺱ ﺍﳌﺬﻫﺐ ﺻـﺤﺘ ﻪ
ﺝ ﻓﻴﻤﺎ ﺭﻣﻴﺘﻬﺎ ﺑﻪ ،ﻗﻴﺎ
* ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﱂ ﻳﻘ ﹾﻞ ﺍﻟﺰﻭ
ﻆ ﺍﻟﺸـﻬﺎﺩ ِﺓ
ﺡ ﻋﻠﻰ ﻗﻮﻟِﻪ ﹶﻗِﺒ ﹾﻠﺖ ،ﻭﺇﺫﺍ ﺟ ﻮﺯﻧﺎ ﺇﺑﺪﺍ ﹶﻝ ﻟﻔـ ِ
ﺝ ﰲ ﺍﻟﻨﻜﺎ ِ
ﻛﻤﺎ ﺇﺫﺍ ﺍﻗﺘﺼ ﺮ ﺍﻟﺰﻭ
ﺝ ﻭﺍﻣﺘﻨﻌﺖ ﺍﻟﺰﻭﺟـ ﹸﺔ
ﻂ ﻭﺍﻟﻠﻌﻦِ ،ﻓﻠﺌﻦ ﻧﺠ ﻮﺯﻩ ﺑﻐ ِﲑ ﺍﻟﻌﺮﺑﻴ ِﺔ ﺃﻭﻟﹶﻰ ،ﻭﺇﻥ ﻻ ﻋ ﻦ ﺍﻟﺰﻭ
ﻭﺍﻟﺴﺨ ِ
ﻋﻦ ﺍﻟﻠﱢﻌﺎ ِﻥ ﺣ ﺪﺕ ،ﻭﻟﻮ ﺷﺘ ﻢ ﺷﺨﺼﹰﺎ ﻓﻘﺎﻝ :ﺃﻧﺖ ﻣﻠﻌﻮ ﹲﻥ ﻭﻟ ﺪ ﺯِﻧﺎ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳـ ﺮ
ﻑ ﺇﻥ ﱂ ﻳﻘﺼ ﺪ ﺬﻩ ﺍﻟﻜﻠﻤ ِﺔ ﺃﻥ ﺍﳌﺸﺘﻮ ﻡ ِﻓ ﻌﻠﹸﻪ
ﺐ ﻋﻠﻴﻪ ﺣ ﺪ ﺍﻟ ﹶﻘ ﹾﺬ ِ
ﻋﻠﻰ ﻣﺜ ِﻞ ﻫﺬﺍ ﺍﻟﻜﻼ ِﻡ ﻭﳚ
ﺐ ﺇﲨﺎﻋﹰﺎ .ﺍﻧﺘﻬﻰ.
ﻑ ﺇﻻ ﺑﺎﻟﻄﱠﹶﻠ ِ
ﺤﺪ ﺍﻟﻘﺎﺫ
ﻛ ِﻔ ﻌ ِﻞ ﺍﳋﺒﻴﺚِ ،ﺃﻭ ﻛ ِﻔ ﻌ ِﻞ ﻭﻟ ِﺪ ﺍﻟﺰﻧﺎ ،ﻭﻻ ﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨٦
ﻓﺼــﻞ
) (
ﻑ ﺯﻭﺟﺘﻪ ﺍﻟﺼﻐﲑ ﹶﺓ ﺃﻭ ﺍﻨﻮﻧ ﹶﺔ ﻋ ﺰ ﺭ ﻭﻻ ِﻟﻌﺎﻥ * . ﻭﺇﻥ ﹶﻗ ﹶﺬ
ﺖ ﺃﻭ ﻳﺎ ﺯﺍﻧﻴ ﹸﺔ ﺭﺃﻳﺘﻚ ﺗ ﺰِﻧ ﻴ ﻦ ﰲ ﻗﹸﺒٍ ﻞ ﺃﻭﻭ ِﻣ ﻦ ﺷ ﺮ ِﻃ ِﻪ ﻗﺬﻓﹸﻬﺎ ﺑﺎﻟ ﺰﻧﻰ ﻟﻔﻈﹰﺎ ﻛﺰﻧﻴ ِ
ﺩﺑﺮٍ ،ﻓﺈﻥ ﻗﺎﻝ :ﻭ ِﻃﺌﹶﺖ ﺑﺸﺒﻬﺔٍ ،ﺃﻭ ﻣ ﹾﻜﺮﻫﺔﹰ ،ﺃﻭ ﻧﺎﺋﻤﺔﹰ ،ﺃﻭ ﻗﺎﻝ :ﱂ ﺗ ﺰ ِﻥ ﻭﻟﻜـﻦ
ﺤ ﹶﻘﻪ ﻧﺴﺒﻪ ﻭﻻ ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻮﻟ ﺪ ﻣﲏ ،ﻓﺸﻬﺪﺕ ﺍﻣﺮﺃﺓﹲ ﺛﻘﺔﹲ ﺃﻧﻪ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓﺮﺍﺷِﻪ ،ﹶﻟ ِ
ِﻟﻌﺎﻥ ،ﻭ ِﻣ ﻦ ﺷ ﺮﻃِﻪ ﺃﻥ ﺗﻜ ﱢﺬﺑﻪ ﺍﻟﺰﻭﺟ ﹸﺔ.
ﺖ ﺍﻟﻔﹸﺮﻗ ﹸﺔ ﺑﻴﻨﻬﻤﺎ ﺑﺘﺤﺮ ٍﱘ ﻣﺆﺑ ٍﺪ. ﻭﺇﺫﺍ ﺗ ﻢ ﺳﻘﻂ ﻋﻨﻪ ﺍﳊ ﺪ ﻭﺍﻟﺘﻌﺰﻳﺮ ،ﻭﺗﺜﺒ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﺗﺼ ﲑ ﺍﻟﺰﻭﺟ ﹲﺔ ﻓﺮﺍﺷﹰﺎ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝِ ،ﻭﻫﻮ ﻣﺄﺧﻮ ﹲﺫ ﻣـﻦ
ﺠﺒِﻲ ﻣﻨﻪ ﻳﺎﺳـﻮﺩ ﹸﺓ(، ﺾ ﺍﻷﺣﻜﺎ ﻡ ﻟﻘﻮﻟﻪ):ﺍﺣﺘ ِ ﻛﻼ ِﻡ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳ ِﺔ ﺣﺮﺏٍ ،ﻭﺗﺘﺒﻌ
ﺹ ﺃﲪﺪ. ﻭﻋﻠﻴﻪ ﻧﺼﻮ
ﺕ ﺑﻴﻨ ﹲﺔ ﺃﹸﺧـﺮﻯ ﺃ ﱠﻥ ﺕ ﺑﻪ ﺑﻴﻨ ﹲﺔ ﻓﺸﻬﺪ ﺐ ﺃﻭ ﺷﻬﺪ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﺃﻗ ﺮ ﺑﻨﺴ ٍ
ﺽ ﺍﻟﻘﺎﻓ ِﺔ ﻉ ﻫﺬﺍ ،ﺑﻞ ﻫﺬﺍ ﺭﻭﻣﻲﱞ ﻭﻫﺬﺍ ﻓﺎﺭﺳﻲﱞ ،ﻓﻬﻨﺎ ﰲ ﻭﺟﻪ ﻧ
ﺴِﺒ ِﻪ ﺗﻌﺎﺭ ﺲ ﻣﻦ ﻧﻮ ِ ﻫﺬﺍ ﻟﻴ
ﺡ ﰲ ﺍﳌﹸ ﹾﻘﺘﻀِـﻲ ﺐ ﻫﻞ ﻳﻘـﺪ ﺃﻭ ﺍﻟﺒﻴﻨﺔِ ،ﻭﻣﻦ ﻭﺟ ٍﻪ ﻛ ﱪ ﺍﻟﺴ ﻦ ﻓﻬﺬﺍ ﺍﳌﻌﺎ ِﺭﺽ ﺍﻟﺜﺎﱐ ﻟﻠﻨﺴ ِ
ﺏ ﺃﻥ ﺍﻟﺘﻐـﺎﻳ ﺮ ﺖ ﻋﻨﻬﺎ .ﻭﻛﺎﻥ ﺍﳉﻮﺍ ﺖ ﻭﺳﺌﻠ ﻟـﻪ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﺪﹶﺛ
ﺐ ﻓﻬﻮ ﻛﺎﻟﺴ ﻦ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣـﺪﳘﺎ ﺣﺒﺸـﻴﹰﺎ ﺐ ﺍﻟﻘﻄﻊ ﺑﻌﺪﻡ ﺍﻟﻨﺴ ِ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﺃﻭ ﺟ
ﻼ ﱂ ﻳﻨﻔِﻪ ،ﻟﻜـﻦ ﺇﻥ ﻭﺍﻵﺧ ﺮ ﺭﻭﻣﻴﹰﺎ ﻭﳓﻮ ﺫﻟﻚ ﻓﻬﻨﺎ ﻳﻨﺘﻔﻲ ﺍﻟﻨﺴﺐ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺮﹰﺍ ﳏﺘ ِﻤ ﹰ
ﺖ ﻟــﻪ ﻣﺠـ ﺮ ﺩ ﺿﺔِ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺜِﺒ ﺖ ﺇﱃ ﺍﳌﻌﺎ ﺭ ﺵ ﱂ ﻳﻠﺘ ﹶﻔ
ﺐ ﺍﻟﻔﺮﺍ ﻛﺎﻥ ﺍﳌﻘﺘﻀﻲ ﻟﻠﻨﺴ ِ
ﺐ ﺑﻨﻮ ﹰﺓ ﻓﺜﺒﻮﺗﻬﺎ ﺃﺭﺟ ﺢ
ﺽ ﻇﺎﻫﺮ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺴ ﺲ ﻣﻌﺎ ِﺭ ﳉﻨ ِ
ﻑﺍِﺍﻹﻗﺮﺍ ِﺭ ﺃﻭ ﺍﻟﺒﻴﻨ ِﺔ ﻓﺎﺧﺘﻼ
ﺏ ﻏﺎﻟﺒﹰﺎ ﻭﻇﺎﻫﺮﺍﹰ ،ﺍ.ﻫـ. ﻣﻦ ﻏﲑِﻫﺎ ﺇﺫ ﻻﺑ ﺪ ﻟﻼﺑ ِﻦ ﻣﻦ ﺃ ٍ
٢٨٧ ﻛﺘﺎﺏ ﺍﻟﻠﻌﺎﻥ
ﻓﺼـﻞ
ﻒ ﺳﻨ ٍﺔ ﻣﻨ ﹸﺬ
ﺤ ﹶﻘﻪ ،ﺑﺄﻥ ﺗﻠﺪﻩ ﺑﻌﺪ ﻧﺼ ِ ﺕ ﺯﻭﺟﺘﻪ ﻣ ﻦ ﹶﺃ ﻣ ﹶﻜ ﻦ ﺃﻧﻪ ﻣﻨﻪ ﹶﻟ ِ ﻣ ﻦ ﻭﻟﹶﺪ
ﲔ ﻣﻨﺬ ﺃﺑﺎﻧﻬﺎ ،ﻭﻫﻮ ﻣ ﻦ ﻳﻮﻟ ﺪ ﳌﺜﻠِﻪ ﻛﺎﺑﻦ ﺃﻣﻜ ﻦ ﻭ ﹾﻃﺆﻩ) ،ﺃﻭ ﺑ ﹶﻠ ﹶﻎ( ﺃﻭ ﺩﻭ ﹶﻥ ﺃﺭﺑ ِﻊ ﺳﻨ
ﻚ ﻓﻴﻪ.ﻋﺸﺮٍ ،ﻭﻻ ﻳﺤﻜﹶﻢ ﺑﺒﻠﻮﻏِﻪ ﺇﻥ ﺷ
ﻒﺕ ﻟﻨــﺼ ِ ﺝ ﺃﻭ ﺩﻭﻧـﻪ ﻓﻮﻟـ ﺪ ﻁ ِﺀ ﹶﺃ ﻣﺘِﻪ ﰲ ﺍﻟﻔـﺮ ِ ﻑ ِﺑ ﻮ ﹾ
ﻭﻣﻦ ﺍﻋﺘـﺮ
ﻒ ﻋﻠﻴـﻪ ،ﻭﺇﻥ ﻗـﺎﻝ: ﺤﻘﹶﻪ ﻭﻟﺪﻫﺎ ،ﺇﻻ ﺃﻥ ﻳﺪﻋ ﻲ ﺍﻻﺳﺘﱪﺍ َﺀ ﻭﳛﻠ ﺳﻨ ٍﺔ ﻓﺄﺯﻳ ﺪ ﹶﻟ ِ
ﺤﻘﹶﻪ ،ﻭﺇﻥ ﺃ ﻋﺘﻘﹶﻬﺎ ﺃﻭ ﺑﺎﻋﻬـﺎ ﺖ ﹶﻟ ِ ﻭﻃﺌﺘﻬﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝِ ،ﺃﻭ ﻓﻴﻪ ﻭﱂ ﹸﺃﻧ ِﺰﻝﹾ ،ﺃﻭ ﻋﺰﻟ
ﺤﻘﹶﻪ ﻭﺍﻟﺒﻴ ﻊ ﺑﺎﻃﻞﹲ.
ﻒ ﺳﻨ ٍﺔ ﹶﻟ ِﺖ ﺑﻮﻟ ٍﺪ ﻟﺪﻭ ِﻥ ﻧﺼ ِ ﺑﻌﺪ ﺍﻋﺘﺮﺍﻓِﻪ ﺑﻮ ﹾﻃﺌِﻬﺎ ﻓﺄﺗ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٨٨
ﻛﺘـﺎﺏ ﺍﻟﻌـﺪﺩ
) (
ﺖ ﺯﻭﺟﹰﺎ ﺧﻼ ﺎ ﻣﻄﺎ ِﻭ ﻋ ﹰﺔ * ،ﻣﻊ ِﻋ ﹾﻠﻤِـﻪ ـﺎ ﺗﻠﺰﻡ ﺍﻟِﻌ ﺪ ﹸﺓ ﻛ ﱠﻞ ﺍﻣﺮﺃ ٍﺓ ﻓﺎﺭ ﹶﻗ
ﻭﻗﺪﺭﺗِﻪ ﻋﻠﻰ ﻭ ﹾﻃﺌِﻬﺎ ﻭﻟﻮ ﻣﻊ ﻣﺎ ﳝﻨﻌﻪ ﻣﻨﻬﻤﺎ) ،(١ﺃﻭ ﻣﻦ ﺃﺣﺪﳘﺎ ﺣﺴﺎﹰ ،ﺃﻭ ﺷﺮﻋﺎﹰ،
) (
ﺡ ﻓﺎﺳ ٍﺪ ﻓﻴﻪ ﺧﻼﻑ ، * ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻃ ﹰ
ﻼ ﺕ ﻋﻨﻬﺎ ﺣﱴ ﰲ ﻧﻜﺎ ٍ ﺃﻭ ﻭ ِﻃﺌﹶﻬﺎ ،ﺃﻭ ﻣﺎ
ﻭِﻓﺎﻗﹰﺎ ﱂ ﺗﻌﺘ ﺪ ﻟﻠﻮﻓﺎ ِﺓ.
ﻭﻣﻦ ﻓﺎﺭﻗﹶﻬﺎ ﺣﻴﹰﺎ ﻗﺒ ﹶﻞ ﻭﻁ ٍﺀ ﻭﺧﻠﻮﺓٍ ،ﺃﻭ ﺑﻌﺪﳘﺎ ،ﺃﻭ ﺑﻌ ﺪ ﺃﺣﺪِﳘﺎ ﻭﻫﻮ ﳑﻦ ﻻ
) (
ﺝ * ،ﺃﻭ ﹶﻗﺒﻠﻬﺎ ﺃﻭ ﹶﻟ ﻤﺴﻬﺎ ﺑﻼ ﺧﻠﻮ ٍﺓ ﻓﻼ ِﻋﺪﺓ.ﺖ ﻣﺎ َﺀ ﺍﻟﺰﻭ ِﻳﻮﻟ ﺪ ﳌﺜﻠِﻪ ،ﺃﻭ ﲢﻤﻠ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺧﻼ ﺎ ﻣﻄﺎﻭِﻋ ﹰﺔ( ،ﺭﻭﻯ ﺃﲪﺪ ﻋﻦ ﺯﺭﺍﺭ ﹶﺓ ﺑﻦ ﹶﺃ ﻭﻓﹶﻰ ﻗﺎﻝ :ﹶﻗﻀﻰ ﺍﳋﻠﻔﺎ ُﺀ
ﺖ ﺍﻟ ِﻌﺪ ﹸﺓ.
ﺐ ﺍ ﹶﳌ ﻬﺮ ﻭﻭ ﺟﺒ
ﺍﻟﺮﺍﺷﺪﻭ ﹶﻥ ﺃ ﱠﻥ ﻣﻦ ﹶﺃ ﺭﺧﻰ ﺳﺘﺮﹰﺍ ﺃﻭ ﺃ ﹾﻏﹶﻠ ﻖ ﺑﺎﺑﹰﺎ ﻓﻘﺪ ﻭ ﺟ
* ﻗﻮﻟـﻪ) :ﺣﱴ ﰲ ﻧﻜﺎﺡ ﻓﺎﺳﺪ ﻓﻴﻪ ﺧﻼﻑ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﺍﻟﻨﻜﺎ
ﺡ ﺍﻟﻔﺎﺳ ﺪ ﰲ
ﻁ ِﺀ ﻣ ﹾﻄﻠﹶﻘﹰﺎ ﻛﺎﻟﺒﺎﻃ ِﻞ.
ﺺ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺣﺎﻣ ٍﺪ ﻻ ِﻋ ﺪ ﹶﺓ ﻓﻴﻪ ﺇﻻ ﺑﺎﻟ ﻮ ﹾ
ﺫﻟﻚ ﻛﺎﻟﺼﺤﻴ ِﺢ ﻧ
ﺝ( ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﰲ ﲢ ﻤﻠِﻬﺎ ﻣـﺎﺀ
ﺖ ﲟﺎ ِﺀ ﺍﻟﺰﻭ ِ
* ﻗﻮﻟـﻪ) :ﺃﻭ ﲢ ﻤ ﹶﻠ
ﺖ ﻣـﺎ َﺀ
ﺭﺟ ٍﻞ ﻭﳌﺴﹰﺎ ﻭﻗﺒﻠ ﹰﺔ ﻭﺟﻬﺎﻥ ،ﻗﺎﻝ ﰲ ﺍﻟﺘﺼﺤﻴﺢ :ﺫﻛﺮ ﻣﺴﺄﻟﺘﲔ ،ﺍﻷﻭﱃ :ﺇﺫﺍ ﲢ ﻤﹶﻠ
ﺐ ﻭﻫـﻮ ﻑ ﻓﻴﻪ ،ﺃﺣـﺪﳘﺎ :ﻻ ﲡـ ﺐ ﺍﻟ ِﻌﺪ ﹸﺓ ﺑﺬﻟﻚ ﺃﻡ ﻻ؟ ﺃﻃﻠ ﻖ ﺍﳋﻼ ﺭﺟ ٍﻞ ﻓﻬﻞ ﲡ
ﺍﻟﺼﻮﺍﺏ ،ﻭﻫﻮ ﻇﺎﻫ ﺮ ﻛﻼ ِﻡ ﻛﺜ ٍﲑ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ،ﻭﺍﻟﻮﺟ ﻪ ﺍﻟﺜﺎﱐ :ﲡﺐ ﺍﻟ ِﻌﺪ ﹸﺓ ﺑـﺬﻟﻚ،
ﺝ ﺃﻭﺖ ﻣﻨِـ ﻲ ﺯﻭ ٍ
ﻭﺑﻪ ﹶﻗ ﹶﻄ ﻊ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﺮﺩ ،ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﻜﱪﻯ :ﺇﺫﺍ ﺍﺳـﺘﺪ ﺧﹶﻠ
ﺐ ﻭﺍﻟ ِﻌ ﺪﺓﹶ ،ﻭﻗﺎﻝ ﺑﻌﺪ ﺃﻥ ﹶﺃ ﹾﻃﹶﻠ ﻖ ﺍﻟﻮﺟﻬﲔ :ﺇﻥ ﻛﺎﻥ ﻣﺎ ُﺀ ﺯﻭﺟِﻬﺎﺖ ﺍﻟﻨﺴ ﱯ ﺑﺸﻬﻮ ٍﺓ ﺗﺜﺒ
ﺃﺟﻨ ٍ
ﺐ ﻋﻠﻴﻬﺎ ﺍﻟ ِﻌﺪ ﹸﺓ ﺑﺬﻟﻚ ﺃﻡ ﻻ؟
ﺕ ﻭﺇﻻ ﻓﻼ ،ﺍﳌﺴﺄﻟ ﹸﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻟﻮ ﹶﻗﺒﻠﻬﺎ ﺃﻭ ﹶﻟ ﻤﺴﻬﺎ ﻓﻬﻞ ﲡ ﺍﻋﺘ ﺪ
ﺐ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ .ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ. ﺃﺣﺪﻫﻤﺎ ﻻ ﲡ
ﺠﺒ ِﻪ ﺃﻭ ﺭﺗﻘِﺘﻬﺎ.
) (١ﺃﻱ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻛ
٢٨٩ ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﻓﺼــﻞ
ﺕ ِﺳﺖ: ﻭﺍﻟـﻤﻌﺘﺪﺍ
ﳊﻤـ ِﻞ )ﻭﺇﳕـﺎ ﺕ ﻭﻏﲑِﻩ ﺇﱃ ﻭﺿ ِﻊ ﻛ ﱢﻞ ﺍ ﹶ ﺍﻷﻭﱃ :ﺍﳊﺎﻣ ﹸﻞ ﻭ ِﻋ ﺪﺗﻬﺎ ﻣﻦ ﻣﻮ ٍ
ﺼ ﻐﺮِﻩ ﺃﻭ ﻟﻜﻮﻧِﻪ ﳑﺴـﻮﺣﹰﺎ ﺃﻭ ﲑ ﺑﻪ ﹶﺃ ﻣﺔﹲ ﺃ ﻡ ﻭﻟﺪٍ ،ﻓﺈﻥ ﱂ ﻳﻠﺤﻘﹾﻪ ِﻟ ِ ﺗﻨﻘﻀﻲ( ﲟﺎ ﺗﺼ
ﺾ ﺑﻪ ،ﻭﺃﻛﺜ ﺮ ﻣـﺪ ِﺓ ﺵ ﱂ ﺗﻨﻘ ِ ﺕ ﻟﺪﻭ ِﻥ ﺳﺘ ِﺔ ﺃﺷﻬ ٍﺮ ﻣﻨﺬ ﻧ ﹶﻜﺤﻬﺎ ﻭﳓﻮﻩ ﻭﻋﺎ ﻭﹶﻟ ﺪ
) (
ﺡ ﺇﻟﻘـﺎ ُﺀ ﲔ * ،ﻭﺃﻗﻠﱡﻬﺎ ﺳﺘ ﹸﺔ ﺃﺷﻬﺮٍ ،ﻭﻏﺎﻟﹸﺒﻬﺎ ﺗﺴﻌ ﹸﺔ ﺃﺷﻬﺮٍ ،ﻭﻳﺒﺎ ﳊ ﻤ ِﻞ ﺃﺭﺑ ﻊ ﺳﻨ
ﺍﹶ
ﺡ.ﲔ ﻳﻮﻣﹰﺎ ﺑﺪﻭﺍ ٍﺀ ﻣﺒﺎ ٍﺍﻟﻨﻄﻔ ِﺔ ﻗﺒﻞ ﺃﺭﺑﻌ
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺑﻼ ﺣ ﻤ ٍﻞ ﻣﻨﻪ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻭﺑﻌـﺪﻩ ،ﻟﻠﺤـ ﺮ
) (
ﻕﺝ ﺭﺟﻌﻴ ٍﺔ ﰲ ِﻋ ﺪ ِﺓ ﻃﻼ ٍ ﺕ ﺯﻭ ﻸ ﻣ ِﺔ ﻧﺼﻔﹸﻬﺎ * ،ﻓﺈﻥ ﻣﺎ ﺃﺭﺑﻌ ﹸﺔ ﺃﺷﻬ ٍﺮ ﻭﻋﺸﺮﺓﹲ ،ﻭﻟ َ
ﺕ ﰲ ِﻋﺪﺓ ﻣـﻦ ﺃﺑﺎﻧﻬـﺎ ﰲ ﺕ ِﻋ ﺪ ﹶﺓ ﻭﻓﺎ ٍﺓ ﻣﻨ ﹸﺬ ﻣـﺎﺕ ،ﻭﺇﻥ ﻣﺎ ﺖ ﻭﺍﺑﺘﺪﹶﺃ
ﺳﻘ ﹶﻄ
ﺽ ﻣﻮﺗﻪ ﺍﻷﻃﻮ ﹶﻝ ﻣـﻦ ﻋِـ ﺪ ِﺓ ﻭﻓـﺎ ٍﺓ ﺍﻟﺼﺤ ِﺔ ﱂ ﺗﻨﺘﻘﻞﹾ ،ﻭﺗﻌﺘ ﺪ ﳑﻦ ﺃﺑﺎﻧﻬﺎ ﰲ ﻣﺮ ِ
ﻕ ﻻ ﻏﲑ ،ﻭﺇﻥ ﻼٍﺕ ﺍﻟﺒ ﻴﻨﻮﻧ ﹸﺔ ﻣﻨﻬﺎ ﹶﻓ ِﻠ ﹶﻄ ﹶ
ﻭﻃﻼﻕٍ ،ﻣﺎ ﱂ ﺗﻜﻦ ﹶﺃ ﻣﺔﹰ ،ﺃﻭ ِﺫﻣﻴﺔﹰ ،ﺃﻭ ﺟﺎﺀ
ﺾ ﻧﺴﺎﺋﻪ ﻣﺒﻬ ﻤ ﹰﺔ ﺃﻭ ﻣﻌﻴﻨ ﹰﺔ ﰒ ﺃﹸﻧﺴﻴﻬﺎ ،ﰒ ﻣﺎﺕ ﻗﺒ ﹶﻞ ﻗﹸﺮﻋ ٍﺔ ﺍﻋﺘ ﺪ ﻛ ﱡﻞ ﻣﻨﻬ ﻦ
ﻃﻠﱠﻖ ﺑﻌ
ﺳﻮﻯ ﺣﺎﻣ ٍﻞ ﺍﻷﻃﻮ ﹶﻝ ﻣﻨﻬﻤﺎ.
ـــــــــــــــــــــــــــــــــــ
ﳊ ﻤ ِﻞ ﺃﺭﺑ ﻊ ﺳﻨﲔ( ،ﻫﺬﺍ ﻇﺎﻫ ﺮ ﺍﳌﺬﻫﺐ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ، * ﻗﻮﻟـﻪ) :ﻭﺃﻛﺜ ﺮ ﻣ ﺪ ِﺓ ﺍ ﹶ
ﺐ ﺃﰊ ﺣﻨﻴﻔﺔ، ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﺭﻭﻯ ﺃﲪ ﺪ ﺃ ﱠﻥ ﺃﻗﺼﻰ ﻣﺪﺗِﻪ ﺳﻨﺘﺎﻥِ ،ﻭﻫﻮ ﻣﺬﻫ
ﻱ :ﻗﺪﲔ ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮ ﺲ ﺳﻨ ﺙ ﺳﻨﲔ ،ﻭﻗﺎﻝ ﻋﺒﺎﺩ ﺑﻦ ﺍﻟﻌﻮﺍﻡ :ﲬ ﺚ :ﺃﻗﺼﺎﻩ ﺛﻼ ﹸ ﻭﻗﺎﻝ ﺍﻟﻠﻴ ﹸ
ﺖ ﻳﻮﹶﻗﻒ ﻋﻠﻴﻪ. ﺖ ﺳﻨﲔ ،ﻭﺳﺒ ﻊ ﺳﻨﲔ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻟﻴﺲ ﻷﻗﺼﺎ ﻩ ﻭﻗ ﲢﻤ ﹸﻞ ﺍﳌﺮﺃ ﹸﺓ ﺳ
ﻸ ﻣ ِﺔ ﻧﺼﻔﹸﻬﺎ( ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻋﺎ ﻣ ِﺔ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ :ﻣﺎ ﹶﺃﺭﻯ * ﻗﻮﻟـﻪ) :ﻭﻟ َ
ﺴﻨ ﹶﺔ ﺃﺣـ ﻖ ﺃﻥ
ﺖ ﰲ ﺫﻟﻚ ﺳﻨﺔﹲ ،ﻓﺈﻥ ﺍﻟ ﻀ ﳊ ﺮﺓِ ،ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻗﺪ ﻣ ِﻋ ﺪ ﹶﺓ ﺍﻷ ﻣ ِﺔ ﺇﻻ ﻛ ِﻌ ﺪ ِﺓ ﺍ ﹸ
ﻆ ﻭﻋﻤﻮﻣِﻪ. ﺗﺘﺒﻊ ،ﻭﺃ ﺧ ﹶﺬ ﺑﻈﺎﻫ ِﺮ ﺍﻟﻠﻔ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٩٠
ﺕ ﺍ َﻷﻗﹾﺮﺍﺀِ ،ﻭﻫﻲ ﺍﳊﻴﺾ ،ﺍﳌﻔﺎ ِﺭﹶﻗﺔﹸ ﰲ ﺍﳊﻴﺎﺓِ ،ﻓ ِﻌ ﺪﺗﻬﺎ ﺇﻥ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﳊﺎِﺋﻞﹸ ﺫﺍ
ﻀ ﹰﺔ ﺛﻼﺛ ﹸﺔ ﻗﹸﺮﻭ ٍﺀ ﻛﺎﻣﻠﺔﹲ ،ﻭﺇﻻ ﹸﻗﺮﺀﺍﻥ.
ﻛﺎﻧﺖ ﺣﺮ ﹰﺓ ﺃﻭ ﻣﺒ ﻌ
ﺾ ﻟﺼﻐ ٍﺮ ﺃﻭ ﺇﻳﺎﺱٍ ،ﻓﺘﻌﺘ ﺪ ﺣﺮﺓﹲ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬﺮٍ، ﺤ ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﻓﺎﺭﻗﹶﻬﺎ ﺣﻴﹰﺎ ﻭﱂ ﺗ ِ
ﺴﺮ.
ﺠﺒﺮ ﺍﻟ ﹶﻜ
ﻀﺔﹲ ﺑﺎﳊﺴﺎﺏِ ،ﻭﻳ ﻭﺃﻣﺔﹲ ﺷﻬﺮﻳﻦِ ،ﻭﻣﺒ ﻌ
ﺍﳋﺎﻣﺴﺔ :ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻭﱂ ﺗ ﺪ ِﺭ ﺳﺒﺒﻪ ،ﻓﻌِﺪﺗﻬﺎ ﺳﻨﺔﹲ :ﺗﺴـﻌ ﹸﺔ ﺃﺷـﻬ ٍﺮ
ﺖ ﻭﱂ ﺗﺤِـﺾ، ﺺ ﺍﻷﻣ ﹸﺔ ﺷﻬﺮﺍﹰ ،ﻭ ِﻋ ﺪﺓﹸ ﻣﻦ ﺑ ﹶﻠﻐـ ﻟﻠﺤﻤﻞِ ،ﻭﺛﻼﺛﺔﹲ ﻟﻠ ِﻌ ﺪﺓِ ،ﻭﺗﻨﻘ
ﺿ ﹸﺔ ﺍﻟـﻤﺒﺘﺪﹶﺃ ﹸﺓ ﺛﻼﺛ ﹸﺔ ﺃﺷـﻬﺮٍ ،ﻭﺍﻷﻣـ ﹸﺔ ﺿ ﹸﺔ ﺍﻟﻨﺎﺳﻴﺔﹲ ،ﻭﺍﻟـﻤﺴﺘﺤﺎ ﻭﺍﻟـﻤﺴﺘﺤﺎ
) (
ﻉ ﺃﻭ ﻏﲑِﳘﺎ ﻓﻼ ﺗـﺰﺍ ﹸﻝ ﰲ ﺽ ﺃﻭ ﺭﺿﺎ ٍ ﺖ ﻣﺎ ﺭﹶﻓ ﻌﻪ * ﻣﻦ ﻣﺮ ٍ ﺷﻬﺮﺍ ِﻥ ﻭﺇﻥ ﻋﻠ ﻤ
ﺱ ﻓﺘﻌﺘ ﺪ ِﻋ ﺪﺗﻪ.
ﺾ ﻓﺘﻌﺘ ﺪ ﺑﻪ ،ﺃﻭ ﺗﺒﻠ ﹸﻎ ﺳ ﻦ ﺍﻷﻳﺎ ِ ِﻋ ﺪ ٍﺓ ﺣﱴ ﻳﻌﻮ ﺩ ﺍﳊﻴ
) (
ﺺ ﻣـﺎ ﺗﻘ ﺪ ﻡ ﰲ ﻣﲑﺍﺛِـﻪ * ،ﰒ ﺗﻌﺘـ ﺪ ﺍﻟﺴﺎﺩﺳﺔ :ﺍﻣـﺮﺃ ﹸﺓ ﺍﳌﻔﻘﻮﺩِ ،ﺗﺘﺮﺑ
ﻒ ِﻋ ﺪ ِﺓ ﺍﳊﺮﺓِ ،ﻭﻻ ﺗﻔﺘﻘـ ﺮ ﺇﱃ ﻟﻠﻮﻓﺎﺓِ ،ﻭﺃﻣﺔﹲ ﻛﺤﺮ ٍﺓ ﰲ ﺍﻟﺘﺮﺑﺺِ ،ﻭﰲ ﺍﻟ ِﻌ ﺪ ِﺓ ﻧﺼ
ﻁ ِﺀ
ﺖ ﹶﻓ ﹶﻘ ِﺪ ﻡ ﺍﻷﻭ ﹸﻝ ﻗﺒ ﹶﻞ ﻭ ﹾ
ﺏ ﺍﳌﺪﺓِ ،ﻭﻋﺪ ِﺓ ﺍﻟﻮﻓﺎ ِﺓ .ﻭﺇﻥ ﺗﺰﻭﺟ ﺣﻜ ِﻢ ﺣﺎﻛ ٍﻢ ﺑﻀﺮ ِ
ﺍﻟﺜﺎﱐ ﻓﻬﻲ ﻟﻸﻭﻝِ ،ﻭﺑﻌﺪﻩ ﻟﻪ ﺃﺧﺬﹸﻫﺎ ﺯﻭﺟ ﹰﺔ ﺑﺎﻟﻌﻘ ِﺪ ﺍﻷﻭﻝِ ،ﻭﻟﻮ ﱂ ﻳﻄﱢﻠ ﻖ ﺍﻟﺜﺎﱐ،
ﲑ ﲡﺪﻳ ِﺪ ﻋ ﹾﻘ ٍﺪ ﻭﻳﺄﺧ ﹸﺬ ﹶﻗ ﺪ ﺭ ﻍ ِﻋ ﺪ ِﺓ ﺍﻟﺜﺎﱐ ،ﻭﻟﻪ ﺗﺮﻛﹸﻬﺎ ﻣﻌﻪ ﻣﻦ ﻏ ِ ﻭﻻ ﻳﻄﹸﺄ ﻗﺒﻞ ﻓﺮﺍ ِ
ﻕ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ ﻣﻦ ﺍﻟﺜﺎﱐ ،ﻭﻳﺮﺟ ﻊ ﺍﻟﺜﺎﱐ ﻋﻠﻴﻬﺎ ﲟﺎ ﺃﺧﺬﻩ ﻣﻨﻪ. ﺼﺪﺍ ِ
ﺍﻟ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻣﺎ ﺭ ﹶﻓ ﻌﻪ (ﺇﱃ ﺁﺧﺮﻩ ،ﻭﻋﻨﻪ ﻳﻨﺘ ﹶﻈ ﺮ ﺯﻭﺍﻟﹸـﻪ ،ﰒ ﺇﻥ ﺣﺎﺿـ
ﺖ * ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻋﻠﻤ
ﺕ ﺑﺴﻨﺔٍ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻘـﻲ ﺕ ﺑﻪ ﻭﺇﻻ ﺍﻋﺘ ﺪ ﺍﻋﺘ ﺪ
ﺖ ﻋﺪ ﻡ ﻋﻮﺩ ٍﺓ ﻓﻜﺂﻳﺴ ٍﺔ ﻭﺇﻻ ﺍﻋﺘﺪﺕ ﺳﻨ ﹰﺔ. ﺍﻟﺪﻳﻦ ﺇﻥ ﻋﻠ ﻤ
* ﻭﻗﻮﻟـﻪ) :ﺗﺘﺮﺑﺺ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﻣﲑﺍﺛﻪ( ،ﻳﻌﲏ ﲤﺎ ﻡ ﺗﺴﻌ
ﲔ ﺳﻨ ﹰﺔ ﻣﻨ ﹸﺬ ﻭِﻟ ﺪ ﰲ ﺍﻟﺴﻔﺮ
ﲔ ﻓﻴﻤﺎ ﻛﺎﻥ ﻏﺎﻟﺒﻪ ﺍﳍﻼﻙ ،ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻟــﻪ ﻣـﺎ ﹲﻝ ﺍﻟﺬﻱ ﻏﺎﻟﺒﻪ ﺍﻟﺴﻼﻣﺔﹸ ،ﻭﺃﺭﺑ ﻊ ﺳﻨ
ﻉ ﳍﺎ ﻧﻔﻘ ﹰﺔ ﻭﺗﻌﺬﱠﺭ ﺃﺧﺬﹸﻫﺎ ﻣﻦ ﻣﺎﻟِـﻪ ﻭﺍﺳـﺘﺪﺍﻧﺘﻬﺎ ﺏ ﻭﱂ ﻳ ﺪ
ﺼ ﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻨﻪ ،ﻓﺈﻥ ﻏﺎ ﻳ
ﻋﻠﻴﻪ ،ﺃﻭ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺎ ﹲﻝ ﻓﻠﻬﺎ ﺍﻟﻔﺴ ﺦ ﺑﺈﺫ ِﻥ ﺍﳊﺎﻛﻢ.
٢٩١ ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﻓﺼــــﻞ
) (
ﺤ ﺪ * .
ﺕ ﻣﻨ ﹸﺬ ﺍﻟﻔﹸﺮﻗﺔِ ،ﻭﺇﻥ ﱂ ﺗ ِ ﺐ ﺃﻭ ﻃﻠﱠﻘﻬﺎ ﺍﻋﺘ ﺪ ﻭﻣﻦ ﻣﺎﺕ ﺯﻭﺟﻬﺎ ﺍﻟﻐﺎﺋ
) (
ﻭ ِﻋ ﺪﺓﹸ ﻣﻮﻃﻮﺀ ٍﺓ ﺑﺸﺒﻬ ٍﺔ ﺃﻭ ﺯﻧﹰﺎ ﺃﻭ ﺑﻌﻘ ٍﺪ ﻓﺎﺳ ٍﺪ ﻛﻤﻄﻠﱠﻘ ٍﺔ * ،ﻭﺇﻥ ﻭِ ﻃﺌﹶـ
ﺖ
ﺖ ِﻋ ﺪ ﹶﺓ ﺍﻷﻭﻝِ ،ﻭﻻ ﻳﺤﺘﺴـﺐ ﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺃﲤ ﺡ ﻓﺎﺳ ٍﺪ ﻓﹸ ﺮ
ﻣﻌﺘﺪ ﹰﺓ ﺑﺸﺒﻬ ٍﺔ ﺃﻭ ﻧﻜﺎ ٍ
ﻣﻨﻬﺎ ﻣﻘﺎﻣﻬﺎ ﻋﻨﺪ ﺍﻟﺜﺎﱐ ،ﰒ ﺍﻋﺘﺪﺕ ﻟﻠﺜﺎﱐ ،ﻭﲢ ﱡﻞ ﻟـﻪ ﺑﻌﻘـ ٍﺪ ﺑﻌـﺪ ﺍﻧﻘﻀـﺎ ِﺀ
ﺖﺖ ﰲ ِﻋ ﺪﺗِﻬﺎ ﱂ ﺗﻨﻘﻄ ﻊ ﺣـﱴ ﻳﺪﺧ ﹶﻞ ﺎ ،ﻓﺈﺫﺍ ﻓﺎﺭﻗﹶﻬﺎ ﺑﻨ ﺍﻟ ِﻌﺪﺗﲔِ ،ﻭﺇﻥ ﺗﺰﻭ ﺟ
ﺖ ﺑﻮﻟـ ٍﺪ ﻣـﻦ ﺖ ﺍﻟ ِﻌ ﺪ ﹶﺓ ﻣﻦ ﺍﻟﺜﺎﱐ ،ﻭﺇﻥ ﺃﺗ ﻋﻠﻰ ِﻋ ﺪﺗﻬﺎ ﻣﻦ ﺍﻷﻭ ِﻝ ﰒ ﺍﺳﺘﺄﻧﻔ
ﺕ ﻟﻶ ﺧ ِﺮ.
ﺖ ِﻋ ﺪﺗﻬﺎ ﰒ ﺍﻋﺘ ﺪ ﺃﺣﺪِﳘﺎ ﺍﻧﻘﻀ
ﺖ ﻓﻴﻬﺎ ﺑﻘﻴ ﹶﺔ ﺖ ﺍﻟ ِﻌ ﺪ ﹶﺓ ﺑﻮﻃﺌِﻪ ﻭﺩ ﺧ ﹶﻠ
ﻭ ﻣ ﻦ ﻭ ِﻃ ﹶﺊ ﻣ ﻌﺘ ﺪﺗﻪ ﺍﻟﺒﺎﺋ ﻦ ﺑﺸﺒﻬ ٍﺔ ﺍﺳﺘﺄﻧﻔ
ﺖ.
ﺢ ﻣﻦ ﺃﺑﺎﻧﻬﺎ ﰲ ِﻋ ﺪﺗِﻬﺎ ﰒ ﻃﻠﱠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮ ِﻝ ﺎ ﺑﻨ ﺍﻷُﻭﻟﹶﻰ ،ﻭﺇﻥ ﻧ ﹶﻜ
ـــــــــــــــــــــــــــــــــــ
ﺏ ﻭﻏﲑِﻩ ﺐ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎ ِ ﺏ ﰲ ﺍﻣﺮﺃ ِﺓ ﺍﳌﻔﻘﻮ ِﺩ ﻣﺬﻫ * ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﻮﺍ
ﺝ ﺑﻌـﺪ ﲔ ﰒ ﺗﻌﺘ ﺪ ﻟﻠﻮﻓﺎﺓِ ،ﻭﳚﻮ ﺯ ﳍﺎ ﺃﻥ ﺗﺘـﺰﻭ ﺺ ﺃﺭﺑ ﻊ ﺳﻨ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﺃﻬﻧﺎ ﺗﺘﺮﺑ
ﺫﻟﻚ ،ﻭﻫﻲ ﺯﻭﺟ ﹸﺔ ﺍﻟﺜﺎﱐ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﺎﹰ ،ﺛــﻢ ﺇﺫﺍ ﻗﹶــ ِﺪ ﻡ ﺯﻭﺟﻬﺎ ﺍﻷﻭ ﹸﻝ ﺑﻌـــﺪ
ﻕ ﺑﲔ ﻣﺎ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻭﺑﻌﺪﻩ ﻭﻫﻮ ﻇـﺎﻫ ﺮ ﺗﺰﻭﺟِﻬﺎ ﺧﻴﺮ ﺑﲔ ﺍﻣﺮﺃﺗِﻪ ﻭﺑﲔ ﻣ ﻬﺮِﻫﺎ ،ﻭﻻ ﹶﻓ ﺮ
ﺐ ﺃﲪﺪ.ﻣﺬﻫ ِ
* ﻗﻮﻟـﻪ) :ﻭﻋ ﺪ ﹸﺓ ﻣﻮﻃﻮﺀ ٍﺓ ﺑﺸﺒﻬ ٍﺔ ﺃﻭ ﺯﻧﹰﺎ (...ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﻋِـﺪ ﹸﺓ
ﺍﳌﻮﻃﻮﺀ ِﺓ ﺑﺸﺒﻬ ِﺔ ِﻋﺪ ﹸﺓ ﺍﳌﻄﻠﱠﻘﺔِ ،ﻭﻛﺬﻟﻚ ِﻋﺪ ﹸﺓ ﺍﻟـ ﻤ ﺰِﻧ ﻲ ﺎ ،ﻭﻋﻨﻪ ﺃﻬﻧﺎ ﺗﺴﺘﱪﺃ ﲝﻴﻀﺔٍ ،ﻗﺎﻝ
ﺡ ﻓﺘﻌﺘ ﺪ ﺍﳌﻮﻃـﻮﺀ ﹸﺓ ﻋِـ ﺪ ﹶﺓ ﺐ ﺃﻥ ﺍﻟﺸﺒﻬ ﹶﺔ ﺇﻥ ﻛﺎﻧﺖ ﺷﺒﻬ ﹶﺔ ﻧﻜﺎ ٍ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻮﺍﺟ
ﻚ ﻓ ِﻌﺪ ﹸﺓ ﺍﻷ ﻣ ِﺔ ﺍﳌﺸﺘﺮﺍ ِﺓ ﺃﻣﺎ ﺍﻟﺰﻧﺎ ﻓﺎﻟ ِﻌﺒﺮ ﹸﺓ
ﺍﳌﺰﻭﺟ ِﺔ ﺣ ﺮ ﹰﺓ ﻛﺎﻧﺖ ﺃﻭ ﹶﺃ ﻣﺔﹰ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﺒﻬ ﹶﺔ ِﻣ ﹾﻠ ٍ
ﳊ ﻤﻞِ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﺍﳌﻮﻃﻮﺀ ﹸﺓ ﺑﺸـﺒﻬ ٍﺔ ﺗﺴـﺘﺒﺮﺃﹸ ،ﻭﺍﻟــﻤﺨﺘﻠﻌ ﹸﺔ ﺑﺎ ﹶ
ﺐ ﻋﺜﻤﺎ ﹶﻥ ﺑـ ِﻦ ﻋﻔﱠـﺎ ﹶﻥ ﻭﻏـﲑﻩ، ﻳﻜﻔﻴﻬﺎ ﺍﻻﻋﺘﺪﺍ ﺩ ﲝﻴﻀﺔٍ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ﻭﻣﺬﻫ
ﺥ ﻧﻜﺎ ﺣﻬﺎ ﻛﺬﻟﻚ ،ﻭﺃﻭﻣﹶﺄ ﺇﻟﻴﻪ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳ ِﺔ ﺻﺎﱀ. ﻭﺍﳌﻔﺴﻮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٩٢
ﻓﺼــﻞ
ﺡ ﺻﺤﻴﺢٍ ،ﻭﻟﻮ ﻳﻠﺰ ﻡ ﺍ ِﻹﺣﺪﺍﺩ ﻣﺪ ﹶﺓ ﺍﻟ ِﻌ ﺪ ِﺓ ﻛﻞ ﻣﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﰲ ﻧﻜﺎ ٍ
) (
ﺐ ﻋﻠﻰ ﺭﺟﻌﻴـ ٍﺔ * ﺡ ﻟﺒﺎﺋ ٍﻦ ﻣﻦ ﺣﻲ ،ﻭﻻ ﳚ ﲑ ﻣﻜﻠﱠﻔﺔٍ ،ﻭﻳﺒﺎ
ﺫﻣﻴ ﹰﺔ ﺃﻭ ﹶﺃ ﻣ ﹰﺔ ﺃﻭ ﻏ
ﲔ.
ﻚﳝ ٍﺡ ﻓﺎﺳ ٍﺪ ﺃﻭ ﺑﺎﻃ ٍﻞ ﺃﻭ ِﻣ ﹾﻠ ِ
ﻭﻣﻮﻃﻮﺀ ٍﺓ ﺑﺸﺒﻬ ٍﺔ ﺃﻭ ﺯِﻧﹰﺎ ﺃﻭ ﰲ ﻧﻜﺎ ٍ
ﺐ ﰲ ﺍﻟﻨﻈ ِﺮ ﺇﻟﻴﻬـﺎ ﻣـﻦ ﺏ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﲨﺎﻋِﻬﺎ ﺃﻭ ﻳﺮ ﱢﻏ ﻭﺍﻹﺣﺪﺍ ﺩ :ﺍﺟﺘﻨﺎ
ﺤ ٍﻞ ﺃﺳﻮﺩ،
ﳊﻨﺎﺀِ ،ﻭﻣﺎ ﺻِﺒ ﹶﻎ ﻟﻠﺰﻳﻨﺔِ ،ﻭﺣﻠﻲ ،ﻭﻛﹸ
ﺐ ﻭﺍﻟﺘﺤﺴﲔِ ،ﻭﺍ ِ ﺍﻟﺰﻳﻨﺔِ ،ﻭﺍﻟﻄﱢﻴ ِ
) (
ﺏ ﻭﺃﺑﻴﺾ ،ﻭﻟﻮ ﻛﺎﻥ ﺣﺴﻨﹰﺎ * . ﻻ ﺗﻮﺗﻴﺎﺀ ﻭﳓﻮﻩ ،ﻭﻻ ﻧﻘﺎ
ﻓﺼــــﻞ
ﺖ ﺧﻮﻓﹰﺎ ﺃﻭ ﹶﻗﻬﺮﹰﺍ ﺃﻭ
ﺚ ﻭ ﺟﺒﺖ ،ﻓﺈﻥ ﲢ ﻮﹶﻟ
ﻭﲡﺐ ِﻋ ﺪﺓﹸ ﺍﻟﻮﻓﺎ ِﺓ ﰲ ﺍﳌﱰ ِﻝ ﺣﻴ ﹸ
ﺝ ﳊﺎﺟﺘِﻬﺎ ﺎﺭﹰﺍ ﻻ ﻟﻴﻼﹰ ،ﻭﺇﻥ ﺗﺮﻛـﺖ ﺕ .ﻭﳍﺎ ﺍﳋﺮﻭ ﺚ ﺷﺎ َﺀ ﺖ ﺣﻴ ﹸ
ﺤ ﻖ ﺍﻧﺘﻘﻠ ﹶﻟ ِ
ﻀ ﻲ ﺯﻣﺎﻧِﻬﺎ.
ﺖ ِﻋ ﺪﺗﻬﺎ ﺑـ ﻤ ِ
ﺖ ﻭﲤ
ﺍﻹﺣﺪﺍ ﺩ ﺃِﺛ ﻤ
ـــــــــــــــــــــــــــــــــــ
ﻑﺐ ﻋﻠﻰ ﺭﺟﻌﻴ ٍﺔ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺇﺣﺪﺍ ﺩ ﻋﻠﻰ ﺍﻟﺮﺟﻌﻴ ِﺔ ﺑﻐ ِﲑ ﺧﻼ ٍ * ﻗﻮﻟﻪ) :ﻭﻻ ﳚ
ﺴﻦ.
ﺐ ﺍﻹﺣﺪﺍ ﺩ ﻓﺈﻧﻪ ﳚﻮ ﺯ ﺇﲨﺎﻋﹰﺎ ﻟﻜﻦ ﻻ ﻳ
ﻧﻌﻠﻤﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﺮﻋﺎﻳﺔ :ﻭﺣﻴﺚ ﻗﻠﻨﺎ ﻻ ﳚ
ﺾ ﻭﻟﻮ ﻛﺎﻥ ﺣﺴﻨﹰﺎ( ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ ﻭﳛﺮﻡ ﻣﺎ ﺻـِﺒ ﹶﻎ ﺏ ﻭﺃﺑﻴ * ﻗﻮﻟـﻪ) :ﻭﻻ ﻧﻘﺎ
ﺐ() ،(١ﻛﺬﺍ ﺴﺠِﻪ ،ﻭﻗﻴﻞ :ﻻ ﻟﻘﻮﻟﻪ ) :إﻻ ﺛﻮب ﻋﺼ ٍ ﻍ ﺑﻌﺪ ﻧ
ﺴ ﺞ ﻛﺎﳌﺪﺑﻮ ِ
ﻏﺰﻟﹸﻪ ﰒ ﻧِ
ﺾ ﻣ ﻌﺪ
ﻗﻴﻞ ﻭﻻ ﳛﺮﻡ ،ﻭﰲ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻷﺻﺢ ﻣﻠﹶﻮ ﱞﻥ ﻟﺪﻓ ِﻊ ﻭﺳ ٍﺦ ﻛﺄﺳﻮ ﺩ ﻭﻛﺤﻠ ٍﻲ ﻭﺃﺑﻴ
ﻟﻠﺰﻳﻨ ِﺔ ﻭﻓﻴﻪ ﻭﺟﻪ .ﺍ.ﻫـ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺍﻟﻄﻴﺐ ﻟﻠﻤﺮﺃﺓ ﻋﻨﺪ ﻏﺴﻠﻬﺎ ﻣﻦ ﺍﶈﻴﺾ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﻴﺾ ،ﻭﰲ :ﺑﺎﺏ ﺣﺪ
ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻏﲑ ﺯﻭﺟﻬﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ،ﻭﰲ :ﺑﺎﺏ ﲢﺪ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ،
ﻭﺑﺎﺏ ﺗﻠﺒﺲ ﺍﳊﺎﺩﺓ ﺛﻴﺎﺏ ﺍﻟﻌﺼﺐ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،٧٦/٧ ،٩٩/٢ ،٨٥/١
.٧٧ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻹﺣﺪﺍﺩ ﰲ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻭﲢﺮﻳﻪ ﰲ ﻏﲑ ﺫﻟﻚ ﺇﻻ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﺮﺿﺎﻉ .١١٢٧ – ١١٢٣/٢
٢٩٣ ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﺑـﺎﺏ ﺍﻻﺳﺘﱪﺍﺀ
ﲑ ﻭﺫﻛ ٍﺮ ﻭﺿﺪﳘﺎ ﺣﺮ ﻡ ﻋﻠﻴـﻪ ﻭ ﹾﻃﺆﻫـﺎ
ﻚ ﺃﻣ ﹰﺔ ﻳﻮ ﹶﻃﺄﹸ ِﻣ ﹾﺜﻠﹸﻬﺎ ﻣﻦ ﺻﻐ ٍﻣﻦ ﻣ ﹶﻠ
) (
ﻭﻣﻘﺪﻣﺎﺗﻪ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋِﻬﺎ * .
ﺾ ﲝﻴﻀـﺔٍ ،ﻭﺍﻵﻳﺴـ ﹸﺔ ﻭﺍﻟﺼـﻐﲑ ﹸﺓ ﺿﻌِﻬﺎ ،ﻭﻣﻦ ﲢﻴ
ﻭﺍﺳﺘﱪﺍ ُﺀ ﺍﳊﺎ ِﻣ ِﻞ ﺑﻮ
ﻀ ﻲ ﺷﻬ ٍﺮ. ﺑـ ﻤ ِ
ـــــــــــــــــــــــــــــــــــ
ﲑ ﻭﺫﻛ ٍﺮ ﻭﺿﺪﳘﺎ (...ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﻻ ﻳﻠﺰ ﻡ ﺍﻻﺳﺘﱪﺍ ُﺀ ﺇﺫﺍ
* ﻗﻮﻟـﻪ) :ﻣﻦ ﺻﻐ ٍ
ﺐ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻷﻣ ِﺔ ﺍﻟِﺒﻜﹾـ ِﺮ ﺳـﻮﺍﺀ ﻣﹶﻠﻜﹶﻬﺎ ﻣﻦ ﻃﻔ ٍﻞ ﺃﻭ ﺍﻣﺮﺃﺓٍ ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﳚ
ﺐ ﺍﺑ ِﻦ ﻋﻤﺮ ﻭﺍﺧﺘﻴﺎ ﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪ ﺪ ﻭﻫﻮ ﻛﺎﻧﺖ ﻛﺒﲑ ﹰﺓ ﺃﻭ ﺻﻐﲑﺓﹰ ،ﻭﻫﻮ ﻣﺬﻫ
ﻕ ﻭﺃﺧﱪﻩ ﺃﻧﻪ ﱂ ﻳ ﹶﻄ ﹾﺄ ﺃﻭ ﻭ ِﻃ ﹶﺊ ﻭﺍﺳﺘ ﱪﹶﺃ .ﺍﻫـ.
ﺍﻷﺷﺒﻪ ،ﻭﻻ ﻣ ِﻦ ﺍ ﺷﺘﺮﺍﻫﺎ ﻣﻦ ﺭﺟٍ ﻞ ﺻﺎﺩ ٍ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٩٤
) (
ﻛﺘـﺎﺏ ﺍﻟـﺮﺿـﺎﻉ *
ﲔ
ﺕ ﰲ ﺍﳊﹶﻮﹶﻟ ِ
ﺲ ﺭﺿﻌﺎ ٍ
ﻉ ﻣﺎ ﳛﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐِ ،ﻭﺍﶈ ﺮ ﻡ ﲬ
ﻭﳛ ﺮ ﻡ ﻣﻦ ﺍﻟﺮﺿﺎ ِ
ﱭ ﺍﳌﻴﺘ ِﺔ ﻭﺍﳌﻮﻃﻮﺀ ِﺓ ﺑﺸﺒﻬﺔ ﺃﻭ ﺑﻌﻘ ٍﺪ ﻓﺎﺳ ٍﺪ ﺃﻭ ﺑﺎﻃ ٍﻞ ﺃﻭ
ﻁ ﻭﺍﻟ ﻮﺟﻮﺭ ،ﻭﻟ
ﺴﻌﻮ ﹸ
ﻭﺍﻟ
ﲑ ﺣ ﺒﻠﹶﻰ ﻭﻻ ﻣﻮﻃﻮﺀﺓﹲ.
ﺯِﻧﹰﺎ ﳏﺮﻡ ،ﻭﻋﻜﺴﻪ ﺍﻟﺒﻬﻴﻤ ﹸﺔ ﻭﻏ
ﺡ ﻭﺍﻟﻨﻈـ ِﺮ ﻭﺍﳋﻠـﻮ ِﺓ
ﻼ ﺻﺎﺭ ﻭﻟﺪﻫﺎ ﰲ ﺍﻟﻨﻜـﺎ ِ
ﺖ ﺍﻣﺮﺃﺓﹲ ﻃﻔ ﹰ
ﻓﻤﱴ ﺃﺭﺿﻌ
ﻁﺀٍ ،ﻭﳏﺎﺭﻣﻪ ﰲ ﺍﻟﻨﻜﺎﺡ
ﺐ ﻟﺒﻨﻬﺎ ﺇﻟﻴﻪ ﲝﻤ ٍﻞ ﺃﻭ ﻭ ﹾ
ﺴ
ﻭﺍﻟـ ﻤﺤﺮﻣﻴﺔِ ،ﻭ ﻭﹶﻟ ﺪ ﻣﻦ ﻧِ
ﺡ ﺍﳌﺮﺿـﻌ ﹸﺔ
ﳏﺎﺭ ﻣﻪ ،ﻭﳏﺎﺭﻣﻬﺎ ﳏﺎﺭ ﻣﻪ ،ﺩﻭﻥ ﺃﺑﻮﻳ ِﻪ ﻭﺃﺻﻮﻟِﻬﻤﺎ ﻭﻓﺮﻭﻋِﻬﻤﺎ ،ﻓﺘﺒﺎ
ﺐ ﻷﺑﻴ ِﻪ ﻭﺃﺧﻴ ِﻪ.
ﻷﰊ ﺍﳌﺮﺗﻀِﻊ ﻭﺃﺧﻴ ِﻪ ﻣﻦ ﺍﻟﻨﺴﺐِ ،ﻭﺃﻣﻪ ﻭﺃﺧﺘﻪ ﻣﻦ ﺍﻟﻨﺴ ِ
ﺖ ﻧﻜﺎﺣﻬﺎ
ﺨ
ﺖ ﻃﻔﻠ ﹰﺔ ﺣﺮﻣﺘﻬﺎ ﻋﻠﻴﻪ ،ﻭﻓﺴ
ﻭﻣﻦ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﻨﺘﻬﺎ ﻓﺄﺭﺿﻌ
ﻣﻨﻪ ،ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ.
ﻉ ﻗﺒﻞ ﺍﻟﺪﺧﻮ ِﻝ ﻓﻼ ﻣﻬـ ﺮ ﳍـﺎ،
ﺡ ﻧﻔﺴِﻬﺎ ﺑﺮﺿﺎ ٍ ﻭﻛ ﱡﻞ ﺍﻣﺮﺃ ٍﺓ ﺃﻓﺴﺪ
ﺕ ﻧﻜﺎ
ﺖ ﻣﻦ ﻧﺎﺋﻤﺔٍ ،ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮ ِﻝ ﻣﻬﺮﻫﺎ ﲝﺎﻟِﻪ،
ﺖ ﻓﺮﺿﻌ
ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﻃﻔﻠ ﹰﺔ ﻓﺪﺑ
ﻒ ﺍﳌﺴﻤﻰ ﻗﺒﻠﻪ ،ﻭﲨﻴﻌﻪ ﺑﻌﺪﻩ ،ﻭﻳﺮﺟﻊ
ﺝ ﻧﺼ
ﻭﺇﻥ ﺃﻓﺴﺪﻩ ﻏﲑﻫﺎ ﻓﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺰﻭ ِ
ﺴ ِﺪ.
ﺍﻟﺰﻭﺝ ﺑﻪ ﻋﻠﻰ ﺍﳌﻔ ِ
ـــــــــــــــــــــــــــــــــــ
ﺖ
ﺕ ﺃﻬﻧﺎ ﹶﺃ ﺭﺿـ ﻌ
ﻕ ﻭﺫﻛﺮ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃ ﹸﺓ ﻣﻌﺮﻭﻓ ﹰﺔ ﺑﺎﻟﺼﺪ ِ
ﻉ ﺍﻟﻜﺒ ِﲑ
ﻉ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢِ ،ﻭﺭﺿﺎ ﺖ ﺣﻜ ﻢ ﺍﻟﺮﺿﺎ ِ ﺕ ﹸﻗﺒِﻞ ﻗﻮﻟﹸﻬﺎ ،ﻭﻳﺜﺒ
ﺲ ﺭﺿﻌﺎ ٍ ﻃﻔﻠ ﹰﺔ ﲬ
ﺚ ﻻ ﳛﺘﺸﻤﻮ ﹶﻥ ﻣﻨﻪ ﻟﻠﺤﺎﺟ ِﺔ ﻟﻘﺼ ِﺔ ﺳﺎ ٍﱂ ﻣﻮﱃ ﺃﰊ ﺣﺬﻳﻔـﺔ ،ﻭﻫـﻮ ﺗﻨﺘﺸ ﺮ ﺑﻪ ﺍﳊﺮﻣ ﹸﺔ ﲝﻴ ﹸ
ﺚ ﻭﺩﺍﻭ ﺩ ﳑﻦ ﻳﺮﻯ ﺃﻧﻪ ﻳﻨﺸﺮ ﺍﳊﺮﻣ ﹶﺔ ﻣﻄﻠﹶﻘﹰﺎ ﺍ.ﻫـ.
ﺐ ﻋﺎﺋﺸ ﹶﺔ ﻭﻋﻄﺎﺀ ﻭﺍﻟﻠﻴ ِ ﺾ ﻣﺬﻫ ِ ﺑﻌ
٢٩٥ ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﻉ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﻨﻜﺎﺡ ،ﻓـﺈﻥ ﻛـﺎﻥ ﻗﺒـ ﹶﻞ
ﺖ ﺃﺧﱵ ﻟﺮﺿﺎ ٍ
ﻭﻣﻦ ﻗﺎﻝ ﻟﺰﻭﺟِﺘﻪ :ﺃﻧ ِ
ﺍﻟﺪﺧﻮ ِﻝ ﻭﺻ ﺪ ﹶﻗﺘﻪ ﻓﻼ ﻣﻬﺮ ،ﻭﺇﻥ ﺃﻛﺬﹶﺑﺘﻪ ﻓﻠﻬﺎ ﻧﺼﻔﹸﻪ ،ﻭﳚﺐ ﻛﻠﱡﻪ ﺑﻌـﺪﻩ ،ﻭﺇﻥ
ﺖ ﻫﻲ ﺫﻟﻚ ﻭﺃﻛ ﹶﺬﺑﻬﺎ ،ﻓﻬﻲ ﺯﻭﺟﺘﻪ ﺣﻜﻤﹰﺎ.
ﻗﺎﻟ
) (
ﺃﻭ ﺷﻜﱠﺖ ﺍﳌﺮﺿﻌﺔﹸ ،ﻭﻻ ﺑﻴﻨـ ﹶﺔ ﻓـﻼ ﻚ ﰲ ﺍﻟﺮﺿﺎ ِﻉ ﺃﻭ ﻛﻤﺎﻟِﻪ *
ﻭﺇﺫﺍ ﺷ
ﲢﺮ ﱘ.
ـــــــــــــــــــــــــــــــــــ
ﺙ ﳛـ ﺮ ﻣ ﻦ
ﺕ ﻭﻋﻨـﻪ ﺛـﻼ ﹲ * ﻗﻮﻟـﻪ" :ﺃﻭ ﻛﻤـﺎﻟِﻪ" ﻳﻌﲎ ﻛـﻤﺎ ﹶﻝ ﲬ ِ
ﺲ ﺭﺿﻌﺎ ٍ
ﺼﺔﹸ ﻭﻻ ﺍﳌﺼﺘﺎ ِﻥ() .(١ﺭﻭﺍﻩ ﻣﺴﻠﻢ .ﻭﻋﻨﻪ ﻭﺍﺣﺪﹲﺓ ﻟﻌﻤﻮ ِﻡ ﺍﻵﻳﺔ ،ﻭﺑﻪ
ﻟﻘﻮﻟﻪ ) :ﻻ ﲢ ﺮ ﻡ ﺍ ﹶﳌ
ﻉ ﻓﺄﻗﻞﱡ ﺃﺣﻮﺍﻟِﻪ ﺍﻟﻜﺮﺍﻫ ﹸﺔ.
ﻚ ﰲ ﻛﻤﺎﻝ ﺍﻟﺮﺿﺎ ِ
ﻱ ﻓﺈﺫﺍ ﺷ
ﺏ ﺍﻟﺮﺃ ِ
ﻚ ﻭﺃﺻﺤﺎ
ﻗﺎﻝ ﻣﺎﻟ
) (١ﺑﺎﺏ ﰲ :ﺍﳌﺼﺔ ﻭﺍﳌﺼﺘﺎﻥ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ ،ﺻﺤﻴﺢ ﻣﺴﻠﻢ .١٠٧٥ – ١٠٧٣/٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٩٦
ﻛﺘـﺎﺏ ﺍﻟﻨﻔﻘـﺎﺕ
ﱪ
ﺝ ﻧﻔﻘ ﹸﺔ ﺯﻭﺟﺘِﻪ ﻗﹸﻮﺗﹰﺎ ﻭﻛﺴﻮﺓﹰ ،ﻭﺳﻜﻨﺎﻫﺎ ﲟﺎ ﻳﺼﻠﹸﺢ ِﳌ ﹾﺜﻠِﻬﺎ ،ﻭﻳﻌﺘـ ﻳﻠﺰﻡ ﺍﻟﺰﻭ
ﺽ ﻟﻠﻤﻮ ِﺳ ﺮ ِﺓ ﲢﺖ ﺍﻟـﻤﻮ ِﺳ ِﺮ ﻗـﺪ ﺭ ﺍﳊﺎﻛ ﻢ ﺫﻟﻚ ﲝﺎﻟِﻬﻤﺎ ﻋﻨﺪ ﺍﻟﺘﻨﺎﺯﻉِ ،ﻓﻴﻔﺮ
ﻛﻔﺎﻳﺘِﻬﺎ ﻣﻦ ﺃﺭﻓ ِﻊ ﺧﺒ ِﺰ ﺍﻟﺒﻠﺪ ﻭﹸﺃ ﺩ ِﻣﻪِ ،ﻭﳊﻤﺎﹰ ،ﻋﺎﺩﺓ ﺍﳌﻮﺳﺮﻳﻦ ﲟﺤﻠﱢﻬﻤﺎ ،ﻭﻣﺎ ﻳ ﹾﻠﺒﺲ
ﺱ ﺣﺼﲑ ﻣﺜﻠﹸﻬﺎ ﻣﻦ ﺣﺮﻳ ٍﺮ ﻭﻏﲑﻩ ،ﻭﻟﻠﻨﻮ ِﻡ ﻓﺮﺍﺵ ﻭﳊِﺎﻑ ﻭﺇﺯﺍﺭ ﻭﳐ ﺪﺓﹲ ،ﻭﻟﻠﺠﻠﻮ ِ
ﲑ ﻣﻦ ﺃﹶﺩﱏ ﺧﺒ ِﺰ ﺍﻟﺒﻠ ِﺪ ﻭﹸﺃ ﺩﻡ ﻳﻼﺋﻤﻪ ،ﻭﻣﺎ ﻳﻠﺒ
ﺲ ﺖ ﺍﻟﻔﻘ ِ
ﺟﻴﺪ ﻭ ﺯﱢﻟ ﻲ .ﻭﻟﻠﻔﻘﲑ ِﺓ ﲢ
ﲑ
ﻂ( ﺃﻭ ﺍﻟﻐﻨﻴـ ِﺔ ﻣـﻊ ﺍﻟﻔﻘـ ِ ﺲ ﻋﻠﻴﻪ .ﻭﻟﻠﻤﺘﻮﺳﻄ ِﺔ )ﻣﻊ ﺍﳌﺘﻮﺳـ ِ ﻣﺜﻠﹸﻬﺎ ﻭﳚﻠ
ﻭﻋﻜﺴﻬﻤﺎ ،ﻣﺎ ﺑﲔ ﺫﻟﻚ ﻋﺮﻓﹰﺎ .ﻭﻋﻠﻴﻪ ﻣ ﺆﻧﺔﹸ ﻧﻈﺎﻓ ِﺔ ﺯﻭﺟﺘِـﻪ ﺩﻭﻥ ﺧﺎﺩﻣِﻬـﺎ ﻻ
ﺐ.
ﺩﻭﺍﺀٌ ،ﻭﺃﺟﺮ ﹸﺓ ﻃﺒﻴ ٍ
ﻓﺼـــﻞ
ﺦ ﺃﻭ
ﺴ ﻢ ﳍﺎ ،ﻭﺍﻟﺒﺎﺋ ﻦ ﺑﻔﺴ ٍ
ﻭﻧﻔﻘ ﹸﺔ ﺍﳌﻄﻠﱠﻘ ِﺔ ﺍﻟﺮﺟﻌﻴ ِﺔ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻛﺎﻟﺰﻭﺟﺔِ ،ﻭﻻ ﹶﻗ
) (
ﺤ ﻤ ِﻞ ﻻ ﳍﺎ ﻣﻦ ﺃﺟﻠِﻪ * .ﻭﻣﻦ ﺣﺒِﺴ
ﺖ ﻭﻟﻮ ﻕ ﳍﺎ ﺫﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ،ﻭﺍﻟﻨﻔﻘ ﹸﺔ ﻟﻠ
ﻃﻼ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺍﻟﻨﻔﻘـ ﹸﺔﺤ ﻤ ِﻞ ﻻ ﳍﺎ ﻣﻦ ﺃﺟﻠِﻪ( ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ:ﻭﻫـﻞ ﲡـ * ﻗﻮﻟـﻪ) :ﻭﺍﻟﻨﻔﻘ ﹸﺔ ﻟﻠ
ﺐ ﳍـﺎ ﺇﺫﺍ ﻟﻠﺤﺎ ِﻣ ِﻞ ﳊﻤﻠﻬﺎ ﺃﻭ ﳍﺎ ﻣــﻦ ﺃﺟﻠِﻪ؟ ﻋـﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﺇﺣﺪﺍﳘﺎ :ﺃﻬﻧﺎ ﳍﺎ ﻓﺘﺠ
ﺡ ﻓﺎﺳ ٍﺪ.ﻁ ِﺀ ﺷﺒﻬ ٍﺔ ﺃﻭ ﻧﻜﺎ ٍ
ﺐ ﻟﻠﻨﺎﺷ ِﺰ ﻭﻻ ﻟﻠﺤﺎ ِﻣ ِﻞ ﻣﻦ ﻭ ﹾ
ﻛﺎﻥ ﺃﺣ ﺪ ﺍﻟﺰﻭﺟﲔ ﺭﻗﻴﻘﹰﺎ ﻭﻻ ﲡ
ﺐ ﳍﺎ ،ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺭﻗﻴﻘﹰﺎ ﺍﻧﺘﻬﻰ. ﺙ ﻭﻻ ﲡ ﺐ ﳍﺆﻻ ِﺀ ﺍﻟﺜﻼ ِ
ﺤ ﻤ ِﻞ ﻓﺘﺠ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻬﻧﺎ ﻟﻠ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳌﻄﻠﱠﻘ ﹸﺔ ﺍﻟﺒﺎﺋ ﻦ ﻭﺇﻥ ﱂ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﺎ ﺇﻥ ﺷﺎﺀ ﺃﺳﻜﻨﻬﺎ ﰲ ﻣﺴﻜﻨِﻪ
ﺻﻠﹶﺢ ﳍﺎ ﻭﻻ ﳏﺬﻭﺭ ،ﲢﺼﻴﻨﹰﺎ ﳌﺎﺋِﻪ ،ﻭﺃﻧﻔ ﻖ ﻋﻠﻴﻬﺎ ﻓﻠﻪ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺍﳊﺎﻣ ﹸﻞ ﺃﻭ ﻏﲑِﻩ ﺇﻥ
ﺐ ﻋﻠﻰ ﺍﻟﻮﺍﻃ ِﺊ ﻧﻔﻘﺘﻬﺎ ﺇﻥ ﻗﻠﻨﺎ ﺑﺎﻟﻨﻔﻘ ِﺔ ﳍﺎ ،ﺇﻻﺡ ﺍﻟﻔﺎﺳ ِﺪ ﻻ ﳚ ﻁ ِﺀ ﺍﻟﺸﺒﻬ ِﺔ ﺃﻭ ﺍﻟﻨﻜﺎ ِ
ﻣﻦ ﻭ ﹾ
ﺐ ﳍﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﷲ ﺃﻋﻠﻢ= .ﺃﻥ ﻳﺴﻜﻨﻬﺎ ﰲ ﻣﱰ ٍﻝ ﻳﻠﻴ ﻖ ﺎ ﲢﺼﻴﻨﹰﺎ ﳌﺎﺋِﻪ ،ﻓﻴﻠﺰﻣﻬﺎ ﺫﻟﻚ ،ﻭﲡ
٢٩٧ ﺍﻟﻨﻔﻘﺎﺕ ﻛﺘﺎﺏ
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﺞ
ﺖ ﺑﻨﺬ ِﺭ ﺣ ٍ ﺖ ﺑﻼ ﺇﺫﻧِﻪ ﺑﺼﻮ ٍﻡ ﺃﻭ ﺣﺞ ،ﺃﻭ ﺃﺣﺮ ﻣ ﺸ ﺰﺕ ،ﺃﻭ ﺗﻄﻮﻋ ﻇﹸﻠﻤﺎﹰ ،ﺃﻭ ﻧ
ﺕ
ﺖ ﻋﻦ ﻛﻔﺎﺭ ٍﺓ ﺃﻭ ﻗﻀﺎ ِﺀ ﺭﻣﻀﺎ ﹶﻥ ﻣﻊ ﺳﻌ ِﺔ ﻭﻗﺘِﻪ ،ﺃﻭ ﺳﺎﻓﺮ ﺃﻭ ﺻﻮﻡٍ ،ﺃﻭ ﺻﺎ ﻣ
ﳊﺎﺟﺘِﻬﺎ ﻭﻟﻮ ﺑﺈﺫﻧِﻪ ﺳﻘ ﹶﻄﺖ ،ﻭﻻ ﻧﻔﻘ ﹶﺔ ﻭﻻ ﺳ ﹾﻜﻨﻰ ﳌﺘﻮﱠﻓ ًﻰ ﻋﻨﻬﺎ .ﻭﳍﺎ ﺃﺧ ﹸﺬ ﻧﻔﻘ ِﺔ
ﻛ ﱢﻞ ﻳﻮ ٍﻡ ﻣﻦ ﺃﻭِﻟ ِﻪ ﻻ ﻗﻴﻤﺘﻬﺎ ،ﻭﻻ ﻋﻠﻴﻬﺎ ﺃﺧﺬﹸﻫﺎ ،ﻓﺈﻥ ﺍﺗﻔﻘﹶﺎ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﺗﺄﺧﲑِﻫﺎ
ﺃﻭ ﺗﻌﺠﻴﻠِﻬﺎ ﻣﺪ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ ﺃﻭ ﻗﻠﻴﻠ ﹰﺔ ﺟﺎﺯ ،ﻭﳍﺎ ﺍﻟﻜﺴﻮ ﹸﺓ ﻛ ﱠﻞ ﻋﺎ ٍﻡ ﻣﺮ ﹰﺓ ﰲ ﺃﻭﻟِﻪ .ﻭﺇﺫﺍ
ﺖ ﰲ ﹶﻏ ﻴﺒﺘِﻪ ﻣﻦ ﻣﺎﻟِﻪ ﻓﺒﺎ ﹶﻥ ﻣﻴﺘـﹰﺎ ﺏ ﻭﱂ ﻳ ﻨ ِﻔ ﻖ ﻟﺰﻣ ﺘ ﻪ ﻧﻔﻘ ﹸﺔ ﻣﺎ ﻣﻀﻰ ،ﻭﺇﻥ ﺃﹶﻧﻔﻘ
ﻏﺎ
ﺙ ﻣﺎ ﺃﻧﻔ ﹶﻘﺘﻪ ﺑﻌﺪ ﻣﻮﺗِﻪ. ﻏﺮﻣﻬﺎ ﺍﻟﻮﺍﺭ ﹸ
ﻓﺼـﻞ
ﺖ ﻧﻔﻘﺘﻬﺎ ﻭﻟﻮ ﻣﻊ ﺖ ﻧﻔﺴﻬﺎ -ﻭﻣﺜﻠﹸﻬﺎ ﻳ ﻮ ﹶﻃﺄﹸ -ﻭﺟﺒ ﻭﻣﻦ ﺗﺴﻠﱠﻢ ﺯﻭﺟﺘﻪ ﺃﻭ ﺑﺬﹶﻟ
) (
ﺻ ﻐ ِﺮ ﺍﻟﺰﻭﺝ ﻭﻣﺮﺿِﻪ ﻭ ﺟﺒﻪ ﻭ ِﻋﻨﺘِﻪ * . ِ
ـــــــــــــــــــــــــــــــــــ
ﺖ
=ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﺍﻟﺰﻭﺟ ﹸﺔ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻻ ﻧﻔﻘ ﹶﺔ ﳍﺎ ﻭﻻ ﺳ ﹾﻜﻨﻰ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻧـ
ﺐ ﳍﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﰲ ﻣﺎ ِﻝ
ﻼ ﻓﺮﻭﺍﻳﺘﺎﻥ ،ﻭﺇﺫﺍ ﱂ ﺗﻮﺟﺐ ﺍﻟﻨﻔﻘ ﹸﺔ ﰲ ﺍﻟﺘﺮﻛ ِﺔ ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﲡ ﺣﺎﻣ ﹰ
ﺐ ﺃﺟـﺮ ﹸﺓ ﺤ ﻤ ِﻞ ﻛﻤـﺎ ﲡـ ﺐ ﻟﻠ ﺐ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔﹸ ،ﺇﺫﺍ ﻗﻠﻨﺎ ﲡ ﳊ ﻤﻞِ ،ﺃﻭ ﰲ ﻣﺎ ِﻝ ﻣﻦ ﲡ ﺍﹶ
ﺐ ﻟﻠﻤﺘـﻮﻓﱠﻰ ﻋﻨﻬـــﺎ ﰲ ﺴ ﹾﻜﻨﻰ ﲡ ﻉ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿﻊ :ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﻟ ﺍﻟﺮﺿﺎ ِ
ﺡ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻـﹶﻠ ﺢ ﺖ ﻓﻼ ﺟﻨﺎ ﺖ ﺍﻟﺰﻭﺝِ ،ﻓﺈﻥ ﺧﺮ ﺟ ﻁ ﻓﻴﻬﺎ ﻣﻘﺎﻣﻬﺎ ﰲ ﺑﻴ ِ ِﻋ ﺪﺗِﻬﺎ ﻭﻳﺸﺘﺮ ﹸ
ﺐ ﻣﺎﻟﻚ ﺤ ﻤ ِﻞ .ﻭﻫﻮ ﻣﺬﻫ ﳊ ﻤ ِﻞ ﻭﻟﻠ
ﺐ ﳍﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﻣﻦ ﺃﺟ ِﻞ ﺍ ﹶ ﳍﺎ .ﻭﺍﳌﻄﻠﱠﻘ ﹸﺔ ﺍﻟﺒﺎﺋ ﻦ ﺍﳊﺎﻣ ﹸﻞ ﲡ
ﻭﺃﺣ ﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ.
ﻚ ﺍﻟﺰﻭﺟ ِﺔ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﻜﺴﻮ ﹶﺓ ﺑـﻞ ﻳﻨﻔـ ﻖ ﺝ ﲤﻠﻴ * ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻠﺰ ﻡ ﺍﻟﺰﻭ
ﺖ
ﺐ ﺍﻟﻌﺎﺩ ِﺓ ﻟﻘﻮﻟـﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺇ ﱠﻥ ﺣﻘﱠﻬﺎ ﻋﻠﻴﻚ ﺃﻥ ﺗﻄ ِﻌﻤﻬﺎ ﺇﺫﺍ ﹶﻃﻌِﻤ ﻭﻳﻜﺴﻮ ﲝﺴ ِ
ﺖ( ﻭﺇﺫﺍ ﺍﻧﻘﻀﺖ ﺍﻟﺴﻨ ﹸﺔ ﻭﺍﻟﻜﺴﻮ ﹸﺓ ﺻﺤﻴﺤﺔﹲ ،ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻋﻠﻴﻪ ﻭﺗﻜﺴﻮﻫﺎ ﺇﺫﺍ ﺍﻛﺘﺴﻴ
ﺱ
ﻛﺴﻮﹲﺓ ﺍﻟﺴﻨ ِﺔ ﺍﻷﺧﺮﻯ ،ﻭﺫﻛﺮﻭﺍ ﺍﺣﺘﻤﺎ ﹰﻻ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺷﻲﺀٌ ،ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤـﺎ ﹸﻝ ﻗﻴـﺎ
ﲔﱂ= ﺍﳌﺬﻫﺐ ،ﻷﻥ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﻜﺴﻮ ﹶﺓ ﻏ ﲑ ﻣ ﹶﻘﺪﺭ ٍﺓ ﻋﻨﺪﻧﺎ ،ﻓﺈﺫﺍ ﹶﻛ ﹶﻔﺘﻬﺎ ﺍﻟﻜﺴﻮ ﹸﺓ ﻋﺪ ﹶﺓ ﺳـﻨ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٢٩٨
ﺖ ﻧﻔﺴﻬﺎ ﻃﻮﻋـﹰﺎ ﰒ
ﺾ ﺻﺪﺍﻗﹶﻬﺎ ﺍﳊﺎﻝﱠ ،ﻓﺈﻥ ﺳﻠﱠﻤ ﻭﳍﺎ ﻣﻨ ﻊ ﻧﻔﺴِﻬﺎ ﺣﱴ ﺗﻘﺒ
ﺕ ﺍﳌﻨ ﻊ ﱂ ﲤ ِﻠﻜﹾﻪ.
ﺃﺭﺍﺩ
ﺕ ﺃﻭ ﺑﺎﻟﻜﺴﻮﺓِ ،ﺃﻭ ﺑﻌﻀِﻬﺎ ،ﺃﻭ ﺍﳌﺴﻜ ِﻦ ﻻ ﰲ ﺍﳌﺎﺿﻲ ﺴ ﺮ ﺑﻨﻔﻘ ِﺔ ﺍﻟﻘﹸﻮ ِ
ﻭﺇﺫﺍ ﺃﻋ
ﻉ ﳍﺎ ﻧﻔﻘﺔﹶ ،ﻭﺗﻌﺬﱠﺭ ﺃﺧﺬﹸﻫﺎ ﻣـﻦ
ﺦ ﺍﻟﻨﻜﺎﺡِ ،ﻓﺈﻥ ﻏﺎﺏ )ﻣﻮﺳﺮ (ﻭﱂ ﻳ ﺪ ﻓﻠﻬﺎ ﻓﺴ
ﺦ ﺑﺈﺫﻥ ﺍﳊﺎﻛﻢ. ﻣﺎﻟِﻪ ﻭﺍﺳﺘﺪﺍﻧﺘﻬﺎ ﻋﻠﻴﻪ ﻓﻠﻬﺎ ﺍﻟﻔﺴ
ـــــــــــــــــــــــــــــــــــ
ﺱ
ﺐ ﻏ ﲑ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﻳﺘﻮﺟﻪ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮ ِﻝ ﻣﻦ ﳚﻌﻠﹸﻬﺎ ﻣ ﹶﻘﺪﺭﺓﹰ ،ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﻗﻴـﺎ ِ =ﳚ
ﺽ ﺍﻵ ﺧﺮ ﺿ ﹰﺔ ﻓﺎﻟﻌﻮ
ﺖ ﻣﻌﺎﻭ ﺲ ﻟﻠﻴﻮﻡ ،ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﻭﺇﻥ ﻭﺟﺒ ﺖ ﻣﻦ ﻧﻔﻘ ِﺔ ﺃﻣ ِ ﻫﺬﺍ ﻟﻮ ﺍﺳﺘﺒﻘ
ﲔ ﰲ ﺍﻻﻧﺘﻔﺎﻉِ ،ﻓﻜﺬﻟﻚ ﻋﻮﺿﻪ ،ﻭﻧﻈ ﲑ ﻚ ﺑﻞ ﺍﻟﺘﻤﻜ ﺸﺘ ﺮﻁﹸ ﺍﻻﺳﺘﺒﻘﺎ ُﺀ ﻓﻴﻪ ﻭﻻ ﺍﻟﺘﻤﻠﻴ ﻻ ﻳ
ﻫﺬﺍ ﺍﻷﺟ ﲑ ﺑﻄﻌﺎﻣِﻪ ﻭﻛﺴﻮﺗِﻪ.
ﺖ ﺃﻭ ﺖ ﺍﻟﻨﻔﻘـ ﹶﺔ ﰒ ﺗِﻠﻔﹶـ
ﻀ ﺐ ﺃﻥ ﺍﻟﺰﻭﺟ ﹶﺔ ﺇﺫﺍ ﻗﺒ ﺱ ﺍﳌﺬﻫ ِ ﻭﻳﺘﻮﺟﻪ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ ﺃﻥ ﻗﻴﺎ
ﺝ ﻋﻦ ﺍﻟﻐ ِﲑ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﹶﺃ ﺧﺬﹶﻩ ﺱ ﻗﻮﻟِﻨﺎ ﰲ ﺍﳊﺎ ﺝ ﻋﻮﺿﻬﺎ ،ﻭﻫﻮ ﻗﻴﺎ ﺖ ﺃﻧﻪ ﻳﻠﺰ ﻡ ﺍﻟﺰﻭ
ﺳﺮِﻗ
ﻧﻔﻘ ﹰﺔ ﺗﻠﻒ ،ﻓﺈﻧﻪ ﻳﺘﹶﻠﻒ ﻣﻦ ﺿﻤﺎ ِﻥ ﻣﺎِﻟﻜِﻪ.
ﺐ ﻓﺘﺒﻴ ﻦ ﻣﻮﺗﻪ ﻓﻬﻞ ﻳﺮﺟ ﻊ ﻋﻠﻴﻬـﺎ ﲟـﺎ ﺖ ﻣﻦ ﻣﺎﻟِﻪ ﻭﻫﻮ ﻏﺎﺋ ﻗﺎﻝ ﰲ ﺍﶈﺮﺭ :ﻭﻟﻮ ﺃﻧﻔ ﹶﻘ
ﺖ ﺑﻌﺪ ﻣﻮﺗﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻭﻋــﻠﻰ ﻗﻴﺎﺳﻪ ﻛــﻞﱡ ﻣــﻦ ﺃﻧﻔﻘ
ﷲ ﺃﻭ ﺑﻔﻌ ِﻞ ﺍﳌﹸﺒﻴﺢِ ،ﻛﺎﳌﹸﻌ ِﲑ ﺇﺫﺍ ﻣﺎﺕ ﺃﻭ ﺭﺟـ ﻊ ﺃﹸﺑﻴ ﺢ ﻟـﻪ ﺷـﻲ ٌﺀ ﻭﺯﺍﻟﺖ ﺍﻹﺑﺎﺣ ﹸﺔ ﺑﻔﻌ ِﻞ ﺍ ِ
ﺕ
ﻕ ﺑـﲔ ﺍﳌﻮ ِ ﳉ ﺪ ﻫﻬﻨﺎ ﺇﺫﺍ ﻃﻠﱠﻖ ﻓﻠﻌﻠﻪ ﻳﻔﺮ ﻑ ﻋﻠﻴﻪ ،ﻟﻜﻦ ﱂ ﻳ ﹾﺬﻛﹸ ِﺮ ﺍ ﹶ ﻭﺍﳌﺎﻧ ﺢ ﻭﺃﻫ ﹸﻞ ﺍﳌﻮﻗﻮ ِ
ﻕ ﻣﻨﻪ. ﻂ ﰲ ﺍﻟﻄﻼ ِ ﻕ ﺑﺄﻥ ﺍﻟﺘﻔﺮﻳ ﹶ ﻭﺍﻟﻄــﻼ ِ
ﺐ ﻣﺎﻟـﻚٍ، ﻭﺍﻟﻘﻮ ﹸﻝ ﰲ ﺩﻓ ِﻊ ﺍﻟﻨﻔﻘ ِﺔ ﻭﺍﻟﻜﺴﻮ ِﺓ ﻗﻮ ﹸﻝ ﻣﻦ ﺷ ِﻬ ﺪ ﻟـﻪ ﺍﻟﻌﺮﻑ ،ﻭﻫﻮ ﻣﺬﻫ
ﻭﳜﺮﺝ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﲪﺪ ﰲ ﺗﻘﺪﳝِﻪ ﺍﻟﻈﺎﻫ ﺮ ﻋﻠﻰ ﺍﻷﺻﻞِ ،ﺍﻧﺘﻬﻰ.
ﺖ ﺗﺴﻠﻴ ﻢ ﻧ ﹾﻔﺴِﻬﺎ ﺃﻭ ﻣﻨﻌﻬﺎ ﺃﻫﻠﹸﻬﺎ ﻓﻼ ﻧﻔﻘ ﹶﺔ ﳍـﺎ ﺇﻻ ﺃﻥ ﲤﻨـ ﻊ ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻣﻨ ﻌ
ﺾ ﺻﺪﺍﻗﹶﻬﺎ ﺍﳊﺎ ﱠﻝ ﻓﻠﻬﺎ ﺫﻟﻚ ﻭﲡﺐ ﻧﻔﻘﺘﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧـﺖ ﻧﻔﺴﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮ ِﻝ ﺣﱴ ﺗﻘﹾﺒ
ﺑﻌ ﺪ ﺍﻟﺪﺧﻮ ِﻝ ﻓﻌﻠﻰ ﻭﺟﻬﲔ ﲞﻼﻑ ﺍﳌﺆﺟﻞ.
ﺾ ﻟﻠﻔﺴ ِﺦ ﺑﻜ ﱢﻞ ﺣـﺎﻝٍ، ﻁ ِﺀ ﻣ ﹾﻘﺘ ٍ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺣﺼﻮ ﹸﻝ ﺍﻟﻀﺮ ِﺭ ﻟﻠﺰﻭﺟ ِﺔ ﺑﺘﺮ ِﻙ ﺍﻟ ﻮ ﹾ
ﺝ ﺃﻭ ﺑﻐ ِﲑ ﻗﺼ ٍﺪ ﻭﻟﻮ ﻣﻊ ﻗﹸﺪﺭﺗِﻪ ﻭﻋﺠﺰِﻩ ﻛﺎﻟﻨﻔﻘ ِﺔ ﻭﺃﻭﱃ ﺍ.ﻫـ. ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻘﺼ ٍﺪ ﻣﻦ ﺍﻟﺰﻭ ِ
٢٩٩ ﺍﻟﻨﻔﻘﺎﺕ ﻛﺘﺎﺏ
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
) (
ﻚ ﻭﺍﻟﺒﻬﺎﺋـ ِﻢ *
ﺏ ﻭﺍﳌﻤﺎﻟﻴ ٍ
ﺏ ﻧﻔﻘ ِﺔ ﺍﻷﻗﺎﺭ ٍ
ﺑـﺎ
ﲡﺐ ﺃﻭ ﺗﺘﻤﺘﻬﺎ ﻷﺑﻮﻳﻪ ﻭﺇﻥ ﻋﻠﹶﻮﺍ ،ﻭﻟﻮﻟﺪِﻩ ﻭﺇﻥ ﺳﻔﹶﻞ ،ﺣﱴ ﺫﻭﻱ ﺍﻷﺭﺣـﺎ ِﻡ
ﺽ ﺃﻭ ﺗﻌﺼـﻴﺐٍ ،ﻻ ِﺑﺮﺣــ ٍﻢ ﻣﻨﻬﻢ ﺣﺠﺒﻪ ﻣﻌﺴﺮ ﺃﻭ ﻻ .ﻭﻟﻜ ﱢﻞ ﻣﻦ ﻳﺮﺛﹸﻪ ﺑ ﹶﻔ ﺮ ٍ
ﺥ ﺃﻭ ﻻ ،ﻛﻌﻤ ٍﺔ ﻭﻋﺘﻴ ٍﻖ ﲟﻌﺮﻭﻑٍ، ﻱ ﻧﺴﺒِﻪ ،ﺳﻮﺍﺀ ﻭ ِﺭﺛﹶﻪ ﺍﻵﺧ ﺮ ﻛـﺄ ٍ ﺳﻮﻯ ﻋﻤﻮ ﺩ
ﺕ ﻧﻔﺴِـﻪ ﻀ ﹶﻞ ﻋﻦ ﻗـﻮ ِ ﺴﺐٍ ،ﺇﺫﺍ ﹶﻓ ﺠﺰِﻩ ﻋﻦ ﺗﻜ ﺐ ﻟـﻪ ،ﻭ ﻋ ﻣﻊ ﻓﻘ ِﺮ ﻣﻦ ﲡ
ﺼـﻞٍ ،ﻻﻭﺯﻭﺟِﺘﻪ ﻭﺭﻗﻴﻘِﻪ ﻳﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ ﻭﻛﺴﻮ ٍﺓ ﻭ ﺳ ﹾﻜﻨﻰ ،ﻣﻦ ﺣﺎﺻ ٍﻞ ﺃﻭ ﻣﺘﺤ
ﺏ ﻓﻨﻔﻘﺘـﻪ ﲑﺃ ٍ
ﻚ ﻭﺁﻟ ِﺔ ﺻﻨﻌ ٍﺔ .ﻭﻣﻦ ﻟـﻪ ﻭﺍﺭﺙﹲ ﻏــ ﺱ ﻣﺎ ٍﻝ ﻭﲦ ِﻦ ِﻣ ﹾﻠ ٍ
ﻣﻦ ﺭﺃ ِ
ﳉﺪ ،ﻭﻋﻠﻰ ﺍﳉﹶـ ﺪ ِﺓ
ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﹶﻗ ﺪ ِﺭ ِﺇ ﺭﺛِﻬﻢ ،ﻓﻌﻠﻰ ﺍﻷ ﻡ ﺍﻟﺜﻠﺚﹸ ،ﻭﺍﻟﺜﻠﺜﺎ ِﻥ ﻋﻠﻰ ﺍ ﹶ
ﺏ ﻳﻨﻔﺮﺩ ﺑﻨﻔﻘ ِﺔ ﻭﻟﺪِﻩ .ﻭﻣﻦ ﻟـﻪ ﺍﺑﻦ ﻓﻘـﲑ ﺍﻟﺴﺪﺱ ،ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻷﺥِ ،ﻭﺍﻷ
) (
ﻭﺃﺥ ﻣﻮ ِﺳﺮ ﻓﻼ ﻧﻔﻘ ﹶﺔ ﻟـﻪ ﻋﻠﻴﻬﻤﺎ * ،ﻭﻣﻦ ﺃﻣﻪ ﻓﻘﲑﺓﹲ ﻭ ﺟ ﺪﺗﻪ ﻣﻮﺳِﺮﺓﹲ ﻓﻨﻔﻘﺘـﻪ
ﳊﻮﻟﲔِ ،ﻭﻻ ﻧـﻔﻘ ﹶﺔ
ﳉ ﺪﺓِ ،ﻭﻣﻦ ﻋﻠﻴﻪ ﻧﻔﻘ ﹸﺔ ﺯﻳ ٍﺪ ﻓﻌﻠﻴﻪ ﻧﻔﻘ ﹸﺔ ﺯﻭﺟﺘِﻪ ﻛﻈﺌ ٍﺮ ﹶ
ﻋﻠﻰ ﺍ ﹶ
) (
ﺿ ﻊ ﻟﻮﻟﺪﻩ ﻭﻳـﺆﺩﻱ
ﺏ ﺃﻥ ﻳﺴﺘﺮ ﻑ ِﺩﻳ ٍﻦ ﺇﻻ ﺑﺎﻟﻮﻻ ِﺀ * .ﻭﻋﻠﻰ ﺍﻷ ِ ﻣﻊ ﺍﺧﺘﻼ ِ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻟﻨﻔﻘ ِﺔ ﻗﺮﻳِﺒ ِﻪ ﻋﻠﻰ ﺍﻟـﺮﻭﺍﻳﺘﲔ ﰲ ﺍﻷﻭﱃ، * ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻫﻞ ﻳﻠﺰ ﻡ ﺍ ﹸﳌ ﻌﺪِﻡ ﺍﻟﻜﺴ
ﺫﻛﺮﻩ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ،ﻭﺟﺰﻡ ﲨﺎﻋ ﹲﺔ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﺫﻟﻚ.
* ﻗﻮﻟـﻪ) :ﻭﻣﻦ ﻟـﻪ ﺍﺑﻦ ﻓﻘﲑ ﻭﺃﺥ ﻣﻮﺳﺮ ﻓﻼ ﻧﻔﻘ ﹶﺔ ﻟـﻪ ﻋﻠﻴﻬﻤﺎ( ،ﻭﻋﻨﻪ ﲡـ
ﺐ
ﻋﻠﻰ ﺍﻷﺥِ ،ﺍﺧﺘﺎﺭﻩ ﰲ ﺍﳌﺴﺘﻮﻋﺐ.
ﺏ ﻑ ِﺩﻳ ٍﻦ ،(...ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﲡ
ﺐ ﻧﻔﻘ ﹸﺔ ﺍﻷﻗﺎﺭ ِ * ﻗﻮﻟـﻪ) :ﻭﻻ ﻧﻔﻘ ﹶﺔ ﻣﻊ ﺍﺧﺘﻼ ِ
ﺐ ﺭﻭﺍﻳﺘﺎﻥ ﺍﻫـ. ﻑ ﺍﻟﺪﻳﻦِ ،ﻭﻗﻴﻞ ﰲ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴ ِ ﻣﻊ ﺍﺧﺘﻼ ِ
ﺴ ِﺮ ﻭﺯﻭﺟ ِﺔ ﺃﺑﻴـ ِﻪ
ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻋﻠﻰ ﺍﻟﻮﻟ ِﺪ ﺍﳌﻮﺳ ِﺮ ﺃﻥ ﻳﻨﻔ ﻖ ﻋﻠﻰ ﺃﺑﻴ ِﻪ ﺍﳌﹸ ﻌ ِ
ﻭﻋﻠﻰ ﺇﺧﻮﺗِﻪ ﺍﻟﺼﻐﺎﺭ ،ﻭﲡﺐ ﺍﻟﻨﻔﻘﺔﹸ ﻟﻜﻞﱢ ﻭﺍﺭﺙٍ ﻭﻟﻮ ﻛﺎﻥ ﻣﻘﺎﻃﹶﻌﺎﹰ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ
ﻭﻏﲑﻫﻢ ،ﻷﻧﻪ ﻣﻦ ﺻِﻠﹶﺔِ ﺍﻟﺮﺣِﻢِ ،ﻭﻫﻮ ﻋﺎﻡﱞ ﻛﻌﻤﻮﻡِ ﺍﳌﲑﺍﺙِ ﰲ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡِ ،ﻭﻫـﻮ
ﺐ ﻣﻤﺘﻨِﻌﹰﺎ ﻓﻴﻨﺒﻐﻲ ﺃﻥ= ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ﻭﺍﻷﻭﺟﻪ ﻭﺟﻮﺎ ﻣﺮﺗﺒﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻮ ِﺳﺮ ﺍﻟﻘﺮﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠٠
..............................................................................
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺃﻭ ﺑﻌﺪٍ ،ﻟﻜـﻦ ﺼ ٍ ﺴ ِﺮ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻟﻠﺮﺟ ِﻞ ﻣﺎ ﹲﻝ ﻭﺣِﻴ ﹶﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻟ ﻐ =ﻳﻜﻮﻥ ﻛﺎﻟـﻤ ﻌ ِ
ﺖ ﻋﻠﻴﻪ ﺐ ﻫﻨﺎ ﺍﻟ ﹶﻘﺮﺽ ﺭﺟﺎ َﺀ ﺍﻻﺳﺘﺮﺟﺎﻉ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﱴ ﻭﺟﺒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺟ
ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺽ ،ﺇﺫﺍ ﻛﺎﻥ ﻟـﻪ ﻭﻓﺎﺀ .ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻭﻏﲑﳘـﺎ
ﺱ ﻟﻈـﺎﻫ ِﺮ ﺏ ﺗﺮﻛﻮﺍ ﺍﻟﻘﻴﺎ ﺱ ﺃﻥ ﻋﻠﻰ ﺍﻷﺏ ﺍﻟﺴﺪﺱ ،ﺇﻻ ﺃﻥ ﺍﻷﺻﺤﺎ ﺏ ﻭﺍﺑﻦٍ ،ﺍﻟﻘﻴﺎ ﰲﺃ ٍ
ﺍﻵﻳﺔ ،ﻭﺍﻵﻳﺔ ﺇﳕﺎ ﻫﻲ ﰲ ﺍﻟﺮﺿﻴ ِﻊ ﻭﻟﻴﺲ ﻟـﻪ ﺍﺑ ﻦ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻐ ِﲑ ﻭﻏـﲑِﻩ،
ﻓﺈﻥ ﻣ ﻦ ﻟـﻪ ﺍﺑ ﻦ ﻳﺒﻌ ﺪ ﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ ،ﺑﻞ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻷﺏِ ،ﻓﻠﻴﺲ ﰲ ﺍﻟﻘﺮﺁ ِﻥ
ﻒ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﺟﻴ ﺪ ﻋﻠﻰ ﻗﻮ ِﻝ ﺍﺑ ِﻦ ﻋﻘﻴ ٍﻞ ﺣﻴﺚ ﺫﻛ ﺮ ﰲ ﺍﻟﺘﺬﻛﺮ ِﺓ ﺃﻥ ﺍﻟﻮﻟ ﺪ ﻳﻨﻔﺮ ﺩ ﻣﺎ ﳜﺎﻟ
ﺑﻨﻔﻘ ِﺔ ﻭﺍﻟﺪﻳﻪ ﺍ.ﻫـ.
ﺖ ﺑﻪ ﺇﱃ ﺑﻠ ٍﺪ ﺖ ﺍﻟﻮﻟ ﺪ ﻭﺫﻫﺒ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺍﳌﺮﺃ ﹸﺓ ﻭﳍﺎ ﻭﻟ ﺪ ﻓ ﻐﺼﺒ ِ
ﺐ ﻋﻠﻰ ﺍﻷﻡ ﺑﺸﺮﻁ ﻉ ﺍﻟﻄﻔ ِﻞ ﻭﺍﺟ ﺏ ﺑﻨﻔﻘ ِﺔ ﺍﻟﻮﻟﺪِ ،ﻭﺇﺭﺿﺎ ﺐ ﺍﻷ ﺁﺧﺮ ،ﻓﻠﻴﺲ ﳍﺎ ﺃﻥ ﺗﻄﺎﻟ
ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻣﻊ ﺍﻟﺰﻭﺝِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﻏﲑِﻩ ﻣﻦ ﺍﻟﺴﻠﻒ ،ﻭﻻ ﺗﺴﺘﺤ ﻖ ﺃﺟﺮ ﹶﺓ
ﺍ ِﳌﹾﺜ ِﻞ ﺯﻳﺎﺩ ﹰﺓ ﻋﻠﻰ ﻧﻔﻘﺘِﻬﺎ ﻭﻛﺴﻮﺗِﻬﺎ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﺮﺩ ،ﻭﻗﻮﻝ ﺍﳊﻨﻔﻴﺔِ ،ﻷﻥ
ﺿ ﻌ ﻦ ﹶﺃﻭﻻ ﺩ ﻫ ﻦ ﺣ ﻮﹶﻟ ﻴ ِﻦ ﻛﹶﺎ ِﻣ ﹶﻠ ﻴ ِﻦ ِﻟ ﻤ ﻦ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳِﺘ ﻢ
ﺕ ﻳ ﺮ ِﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﻭﺍﹾﻟﻮﺍِﻟﺪﺍ
ﻑ] اﻟﺒﻘﺮة ،[٢٣٣ :ﻓﻠﻢ ﺴ ﻮﺗﻬ ﻦ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ ﻭ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪِ ﺭ ﺯﻗﹸﻬ ﻦ ﻭ ِﻛ
ﺐ ﺑﺎﻟﺰﻭﺟﻴ ِﺔ ﻭﻣﺎ ﻋﺴﺎﻩ ﻳﺘﺠﺮ ﺩ ﺐ ﳍ ﻦ ﺇﻻ ﺍﻟﻜﺴﻮ ﹶﺓ ﻭﺍﻟﻨﻔﻘ ﹶﺔ ﺑﺎﳌﻌﺮﻭﻑِ ،ﻭﻫﻮ ﺍﻟﻮﺍﺟ ﻳﻮﺟ
ﺕ ﺣ ﻤ ٍﻞ ﹶﻓﹶﺄﻧ ِﻔﻘﹸﻮﺍﻣﻦ ﺯﻳﺎﺩ ٍﺓ ﺧﺎﺻ ٍﺔ ﻟﻠﻤﺮﺗﻀِﻊ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳊﺎﻣﻞ :ﻭِﺇ ﹾﻥ ﹸﻛ ﻦ ﺃﹸﻭﻻ ِ
ﺖ ﻧﻔﻘ ﹸﺔ ﺍﻟﻮﻟ ِﺪ ﰲ ﻧﻔﻘ ِﺔ ﺃ ﻣﻪِ ،ﻷﻧﻪ ﻀ ﻌ ﻦ ﺣ ﻤ ﹶﻠﻬ ﻦ] ﺍﻟﻄﻼﻕ ،[٦ :ﻓﺪﺧﻠ ﻋ ﹶﻠ ﻴ ِﻬ ﻦ ﺣﺘﻰ ﻳ
ﻂ ﻳﺘﻐﺬﱠﻯ ﺎ ،ﻭﻛﺬﻟﻚ ﺍﻟـﻤﺮﺗﻀِﻊ .ﻭﺗﻜﻮ ﹸﻥ ﺍﻟﻨﻔﻘ ﹸﺔ ﻫﻨﺎ ﻭﺍﺟﺒ ﹰﺔ ﺑﺸﻴﺌﲔِ ،ﺣﱴ ﻟﻮ ﺳ ﹶﻘ ﹶ
ﻉ
ﺖ ﻭﻟﺪﻫﺎ ﻓﻠﻬﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﻟﻺﺭﺿﺎ ِ ﺿ ﻌ ﺕ ﻭﺃﺭ ﺸ ﺰ ﺖ ﺍﻵ ﺧﺮ ،ﻛﻤﺎ ﻟﻮ ﻧ ﺏ ﺑﺄﺣﺪِﳘﺎ ﺛﺒ ﺍﻟﻮﺟﻮ
ﺖ ﻟـﻪ ﻭﻟﺪﻩ ﻓﺈﻬﻧﺎ ﺗﺴﺘﺤ ﻖ ﺃﺟﺮﻫﺎ ﺑﻼ ﺭﻳﺐٍ، ﻻ ﻟﻠﺰﻭﺟﻴﺔِ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﺋﻨﹰﺎ ﻭﺃﺭﺿﻌ
ﺿ ﻌ ﻦ ﹶﻟ ﹸﻜ ﻢ ﹶﻓ َﺂﺗﻮ ﻫ ﻦ ﹸﺃﺟﻮ ﺭ ﻫ ﻦ] ﺍﻟﻄﻼﻕ ،[٦ :ﻭﻫﺬﺍ ﺍﻷﺟ ﺮ ﷲ ﺗﻌﺎﱃ :ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍ ُ
ﱭﻫﻮ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﻟﻜﺴﻮﺓﹸ ،ﻭﻗﺎﻟﻪ ﻃﺎﺋﻔﺔﹲ ،ﻣﻨﻬﻢ ﺍﻟﻀﺤﺎ ﻙ ﻭﻏﲑﻩ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃ ﹸﺓ ﻗﻠﻴﻠ ﹶﺔ ﺍﻟﻠ ِ
ﺐﺽ ﻟﻠﻤﺮﺃ ِﺓ ﺑﺴﺒ ِ ﻱ ﻣ ﺮﺿِﻌ ﹰﺔ ﻟﻮﻟﺪِﻩ ،ﻭﺇﺫﺍ ﻓﻌ ﹶﻞ ﺫﻟﻚ ﻓﻼ ﹶﻓ ﺮ ﻭﻃﻠﱠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﻓﻠﻪ ﺃﻥ ﻳﻜﹾﺘﺮ
ﺍﻟﻮﻟ ِﺪ ﻭﳍﺎ ﺣﻀﺎﻧﺘﻪ ﺍ.ﻫـ.
٣٠١ ﺍﻟﻨﻔﻘﺎﺕ
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﻛﺘﺎﺏ
ﻑ
ﺍﻷﺟـﺮﺓﹶ ،ﻭﻻ ﳝﻨ ﻊ ﺃﻣﻪ ﺇﺭﺿﺎﻋﻪ ،ﻭﻻ ﻳﻠﺰﻣﻬﺎ ﺇﻻ ﻟــﻀﺮﻭﺭ ٍﺓ ﻛــﺨﻮ ِ
ﺐ ﺃﺟﺮ ِﺓ ﺍ ِﳌ ﹾﺜﻞِ ،ﻭﻟﻮ ﺃﺭﺿﻌﻪ ﻏﲑﻫﺎ ﳎﺎﻧﹰﺎ ﺑــﺎﺋﻨﹰﺎ ﻛﺎﻧـﺖ ﺃﻭ
ﺗـ ﹶﻠﻔِﻪ ،ﻭﳍﺎ ﻃﻠ
ﻉ ﻭﻟ ِﺪ ﺍﻷﻭﻝ ،ﻣﺎ ﱂ ﻳﻀـﻄ ﺮ
ﺖ ﺁﺧ ﺮ ﻓﻠﻪ ﻣﻨﻌﻬﺎ ﻣـﻦ ﺇﺭﺿﺎ ِ ﲢﺘـﻪ ،ﻭﺇﻥ ﺗﺰﻭﺟ
ﺇﻟﻴﻬﺎ.
ﻓﺼــﻞ
ﻭﻋﻠﻴﻪ ﻧﻔﻘ ﹸﺔ ﺭﻗﻴﻘِﻪ ﻃﻌﺎﻣﹰﺎ ﻭﻛﺴﻮ ﹰﺓ ﻭ ﺳﻜﹾﲎ ،ﻭﺃﻥ ﻻ ﻳﻜﻠﻔﹶﻪ ﻣﺸﻘﹰﺎ ﻛﺜﲑﺍﹰ ،ﻭﺇﻥ
ﺖ ﺍﻟﻘﺎﺋﻠ ِﺔ ﻭﺍﻟﻨﻮ ِﻡ ﻭﺍﻟﺼﻼﺓِ ،ﻭﻳ ﺮ ِﻛﺒـﻪ ﰲ
ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺍﳌﺨﺎﺭﺟ ِﺔ ﺟﺎﺯ ،ﻭﻳﺮﳛﻪ ﻭﻗ
ﺐ ﻧﻜﺎﺣﹰﺎ ﺯ ﻭﺟﻪ ﺃﻭ ﺑﺎﻋﻪ ،ﻭﺇﻥ ﻃﻠﺒﺘﻪ ﺍﻷﻣـ ﹸﺔ ﻭ ِﻃﺌﹶﻬـﺎ ﺃﻭ ﺍﻟﺴﻔ ِﺮ ﻋ ﹾﻘِﺒ ًﻪ ،ﻭﺇﻥ ﻃﹶﻠ
ﺯ ﻭﺟﻬﺎ ﺃﻭ ﺑﺎﻋﻬﺎ.
ﻓﺼــﻞ
ﺠﺰ ﻋﻨﻪ ،ﻭﻻ
ﺤ ﻤﻠﹸﻬﺎ ﻣﺎ ﺗ ﻌ ِ
ﺼ ِﻠﺤﻬﺎ ،ﻭﻻ ﻳ
ﻭﻋﻠﻴﻪ ﻋ ﹶﻠﻒ ﺑﻬﺎِﺋﻤِﻪ ﻭ ﺳ ﹾﻘﻴﻬﺎ ﻭﻣﺎ ﻳ
ﱪ ﻋﻠـﻰ ﺑﻴﻌِﻬـﺎ ﺃﻭ
ﺤ ِﻠﺐ ﻣﻦ ﻟﺒﻨﻬﺎ ﻣﺎ ﻳﻀ ﺮ ﻭﻟﺪﻫﺎ ،ﻓﺈﻥ ﻋﺠ ﺰ ﻋﻦ ﻧﻔﻘﺘِﻬﺎ ﺃﹸ ﺟ ﻳ
ﺖ.
ﺇِﺟﺎﺭﺗِﻬﺎ ﺃﻭ ﹶﺫﺑﺤِﻬﺎ ﺇﻥ ﹸﺃﻛِﻠ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠٢
ﺑـﺎﺏ ﺍﳊﻀﺎﻧـﺔ
) (
ﲑ ﻭﻣﻌﺘﻮ ٍﻩ ﻭﳎﻨﻮ ٍﻥ * . ﻆ ﺻﻐ ٍ ﲡﺐ ﳊﻔ ِ
ﻭﺍﻷﺣ ﻖ ﺎ ﹸﺃﻡ ،ﰒ ﺃﻣﻬﺎﺗﻬﺎ ﺍﻟ ﹸﻘ ﺮﺑﻰ ﻓﺎﻟ ﹸﻘـ ﺮﺑﻰ ،ﰒ ﺃﺏ ،ﰒ ﺃـﻬﺎﺗﻪ ﻛـﺬﻟﻚ،
ﰒ ﺟﺪ ،ﰒ ﺃﻣﻬﺎﺗﻪ ﻛﺬﻟﻚ ،ﰒ ﺃﺧـﺖ ﻷﺑـﻮﻳﻦ ،ﰒ ﻷﻡ ،ﰒ ﻷﺏٍ ،ﰒ ﺧــﺎﻟﺔﹲ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻻ ﺣﻀﺎﻧ ﹶﺔ ﺇﻻ ﻟﺮﺟ ٍﻞ ﻣﻦ ﺍﻟﻌﺼﺒﺔِ ،ﺃﻭ ﻻﻣﺮﺃ ٍﺓ ﻭﺍﺭﺛ ٍﺔ ﺃﻭ ﻣ ﺪِﻟﻴ ٍﺔ
ﺖ ﳌـﻦ ﺳـﻮﺍﻫﻢ ﻣـﻦ
ﺑﻌﺼﺒ ٍﺔ ﺃﻭ ﺑﻮﺍﺭﺙٍ ،ﻓﺈﻥ ﻋ ِﺪﻣﻮﺍ ﻓﺎﳊﺎﻛﻢ ،ﻭﻗﻴﻞ :ﺇﻥ ﻋ ِﺪﻣﻮﺍ ﺛﺒﺘ
ﺏ ﰒ ﻟﻠﺤﺎﻛﻢِ ،ﻭﻳﺘﻮﺟﻪ ﻋﻨﺪ ﺍﻟﻌﺪ ِﻡ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﳌﻦ ﺳﺒ ﻖ ﺇﻟﻴﻪ ﻛﺎﻟﻠﱠﻘﻴﻂِ ،ﻓﺈ ﱠﻥ ﻛﹸﻔﱠـﺎ ﹶﻝ
ﺍﻷﻗﺎﺭ ِ
ﺙ ﻭﺍﳌﺎﻝِ ،ﻭﺍﻟﻌﻤ ﹸﺔ
ﺍﻟﻴﺘﺎﻣﻰ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺴﺘﺄﺫﻧﻮ ﹶﻥ ﺍﳊﺎﻛﻢ ،ﻭﺍﻟﻮﺟ ﻪ ﺃﻥ ﻳﺘﺮﺩﺩ ﺫﻟﻚ ﺑﲔ ﺍﳌﲑﺍ ِ
ﺏ
ﺏ ﺃﺣ ﻖ ﻳ ﹶﻘﺪﻣ ﻦ ﻋﻠﻰ ﻧﺴﺎ ِﺀ ﺍﻷﻡ ،ﻷﻥ ﺍﻟﻮﻻﻳـ ﹶﺔ ﻟـﻸ ِ
ﺃﺣ ﻖ ﻣﻦ ﺍﳋﺎﻟﺔِ ،ﻭﻛﺬﺍ ﻧﺴﺎ ُﺀ ﺍﻷ ِ
ﺏ ﻷﻧﻪ ﻻ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻬﺎ ﻫﻨﺎ ﰲ ﻣﺼﻠﺤ ِﺔ ﺍﻟﻄﻔﻞِ،
ﺖ ﺍﻷ ﻡ ﻋﻠﻰ ﺍﻷ ِ
ﻭﻛﺬﺍ ﺃﻗﺎﺭﺑﻪ ،ﻭﺇﳕﺎ ﹸﻗﺪﻣ ِ
ﺖ ﲪﺰ ﹶﺓ ﻋﻠـﻰ ﻋ ﻤﺘِﻬﺎ ﺻـﻔﻴﺔﹶ ،ﻷﻥ ﺻـﻔﻴ ﹶﺔ ﱂ
ﻉ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﺎﻟﺔ َﺑﻨ ِ
ﻭﺇﳕﺎ ﹶﻗﺪﻡ ﺍﻟﺸﺎﺭ
ﺼ ِﺮ ﳝﻨ ﻊ ﻣﻦ
ﺿ ﻌﻒ ﺍﻟﺒ
ﺐ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﺧﺎﻟﺘِﻬﺎ ﻓ ﹶﻘﻀﻰ ﳍﺎ ﺎ ﰲ ﹶﻏﻴﺒﺘِﻬﺎ ،ﻭ
ﺐ ﻭﺟﻌﻔ ﺮ ﻃﻠ
ﺗﻄﻠ
ﱀ.
ﺝ ﺇﻟﻴﻪ ﺍﻟـ ﻤﺤﻀﻮﻥﹸ ﻣﻦ ﺍﳌﺼﺎ ِ
ﻛﻤﺎ ِﻝ ﻣﺎ ﻳﺤﺘﺎ
ﺖ ﺍﻷ ﻡ ﻓﻼ ﺣﻀﺎﻧ ﹶﺔ ﳍﺎ ﻭﻋﻠﻰ ﻋﺼﺒ ِﺔ ﺍﳌﺮﺃ ِﺓ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﶈﺮﻣﺎﺕِ ،ﻓـﺈﻥ ﱂ
ﻭﺇﺫﺍ ﺗﺰﻭﺟ ِ
ﺖ ﺇﱃ ﺍﻟ ﹶﻘﻴ ِﺪ ﹶﻗﻴﺪﻭﻫﺎ ،ﻭﻣﺎ ﻳﻨﺒﻐـﻲ ﻟﻠﻤﻮﻟـﻮ ِﺩ ﺃﻥ
ﺲ ﺣﺒﺴﻮﻫﺎ ﻭﺇﻥ ﺍﺣﺘﺎﺟ
ﲤﺘﻨ ﻊ ﺇﻻ ﺑﺎﳊﺒ ِ
ﺚ ﺗﺘﻤﻜ ﻦ ﻣﻦ ﺍﻟﺴﻮﺀِ ،ﺑﻞ ﻳﻼﺣﻈﻮﻧﻬﺎ ﲝﺴـ ِ
ﺐ ﺏ ﹸﺃﻣﻪ ،ﻭﻻ ﳚﻮ ﺯ ﳍﻢ ﻣﻘﺎﻃﻌﺘﻬﺎ ﲝﻴ ﹸ
ﻳﻀﺮ
ﻕ ﻭﻛﺴﻮ ٍﺓ ﹶﻛﺴﻮﻫﺎ ،ﻭﻟﻴﺲ ﳍﻢ ﺇﻗﺎﻣ ﹸﺔ ﺍﳊ ﺪ ﻋﻠﻴﻬـﺎ ،ﻭﺍﷲ
ﺖ ﺇﱃ ﺭﺯ ٍ
ﻗﹸﺪﺭﺗِﻬﻢ ،ﻭﺇﻥ ﺍﺣﺘﺎﺟ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺍ.ﻫـ.
٣٠٣ ﺍﻟﻨﻔﻘﺎﺕ
ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﺕ ﺃﺑﻴﻪِ ،ﰒﺕ ﹸﺃﻣﻪ ﰒ ﺧﺎﻻ ِﻟﹶﺄﺑ ﻮﻳﻦِ ،ﰒ ﻷﻡ ،ﰒ ﻷﺏٍ ،ﰒ ﻋﻤﺎﺕ ﻛﺬﻟﻚ ،ﰒ ﺧﺎﻻ
ﺕ ﺃﻋﻤﺎ ِﻡﺕ ﺇﺧﻮﺗِﻪ ﻭﺃﺧﻮﺍﺗِﻪ ،ﰒ ﺑﻨﺎﺕ ﺃﻋﻤﺎﻣِﻪ ﻭﻋﻤﺎﺗِﻪ ،ﰒ ﺑﻨﺎ ﺕ ﺃﺑﻴﻪِ ،ﰒ ﺑﻨﺎ
ﻋﻤﺎ
ﺕ ﺃﺑﻴﻪ ،ﰒ ﻟﺒﺎﻗﻲ ﺍﻟ ﻌﺼﺒ ِﺔ ﺍ َﻷﻗﹾﺮﺏ ﻓﺎ َﻷﻗﹾﺮﺏ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﹸﻧﺜﹶﻰ ﻓ ِﻤ ﻦﺕ ﻋﻤﺎ ِﺃﺑﻴﻪِ ،ﻭﺑﻨﺎ
ﻣﺤﺎﺭﻣِﻬﺎ ،ﰒ ﻟﺬﻭﻱ ﺃﺭﺣﺎﻣِﻪ ،ﰒ ﻟﻠﺤﺎﻛِﻢ ،ﻭﺇﻥ ﺍﻣﺘﻨ ﻊ ﻣﻦ ﻟـﻪ ﺍﳊﻀﺎﻧ ﹸﺔ ﺃﻭ ﻛـﺎﻥ
ﻕ ﻭﻻ ﻟﻔﺎﺳﻖٍ ،ﻭﻻ ﻟﻜـﺎﻓ ٍﺮ ﲑ ﺃﻫ ٍﻞ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻣﻦ ﺑﻌﺪﻩ ،ﻭﻻ ﺣﻀﺎﻧ ﹶﺔ ﳌﻦ ﻓﻴﻪ ِﺭ ﻏ
ﲔ ﻋﻘﹾﺪ ،ﻓﺈﻥ ﺯﺍﻝ ﺍﳌﺎﻧ ﻊ ﺭﺟ ﻊﱯ ﻣﻦ ﳏﻀﻮ ٍﻥ ﻣﻦ ﺣ ِ ﻋﻠﻰ ﻣﺴﻠﻢٍ ،ﻭﻻ ﳌﺰﻭﺟ ٍﺔ ﺑﺄﺟﻨ ٍ
ﻼ ﺇﱃ ﺑﻠـ ٍﺪ ﺑﻌﻴـ ٍﺪ ﻟﻴﺴـﻜﻨﻪ ،ﻭﻫـﻮ ﺇﱃ ﺣﻘﱢﻪ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﺣ ﺪ ﺃﺑﻮﻳ ِﻪ ﺳﻔﺮﹰﺍ ﻃﻮﻳ ﹰ
ﺏ ﳍﺎ ﺃﻭ ﻟﻠﺴﻜﲎ ﻭﻃﺮﻳﻘﹸﻪ ﺁﻣﻨﺎ ِﻥ ﻓﺤﻀﺎﻧﺘﻪ ﻷﺑﻴﻪِ ،ﻭﺇﻥ ﺑﻌ ﺪ ﺍﻟﺴﻔ ﺮ ﳊﺎﺟ ٍﺔ ﺃﻭ ﹶﻗﺮ
ﻓﻸﻣﻪ.
ﻓﺼـﻞ
ﻼ ﺧﻴﺮ ﺑﲔ ﺃﺑﻮﻳ ِﻪ ﻓﻜﺎﻥ ﻣﻊ ﻣﻦ ﺍﺧﺘﺎ ﺭ ﻣﻨﻬﻤﺎ،
ﲔ ﻋﺎﻗ ﹰ
ﻭﺇﺫﺍ ﺑﻠ ﹶﻎ ﺍﻟﻐﻼ ﻡ ﺳﺒ ﻊ ﺳﻨ
ﺤﻪ.
ﻭﻻ ﻳ ﹶﻘ ﺮ ﺑﻴ ِﺪ ﻣﻦ ﻻ ﻳﺼﻮﻧﻪ ﻭﻳﺼﻠ
ﻭﺃﺑﻮ ﺍﻷُﻧﺜﻰ ﺃﺣ ﻖ ﺎ ﺑﻌﺪ ﺍﻟﺴﺒﻊِ ،ﻭﻳﻜﻮ ﹸﻥ ﺍﻟﺬﻛ ﺮ ﺑﻌﺪ ﺭﺷﺪِﻩ ﺣﻴﺚ ﺷـﺎﺀ،
ﻭﺍﻷُﻧﺜﻰ ﻋﻨﺪ ﺃﺑِﻴﻬﺎ ﺣﱴ ﻳﺘﺴﻠﱠﻤﻬﺎ ﺯﻭﺟﻬﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠٤
) (
ﻛﺘـﺎﺏ ﺍﳉﻨﺎﻳـﺎﺕ *
ﺼﺪِ ،ﻭﺷ ﺒ ﻪ ﻋ ﻤﺪٍ ،ﻭ ﺧ ﹶﻄﺄﹲ.
ﻁ ﺍﻟ ﹶﻘ
ﺺ ﺍﻟ ﹶﻘ ﻮﺩ ﺑﻪ ﺑﺸﺮ ِ
ﻭﻫﻲ ﻋ ﻤﺪ ﻳﺨﺘ
ﺼ ﺪ ﻣﻦ ﻳﻌ ﹶﻠﻤﻪ ﺁﺩﻣﻴﹰﺎ ﻣﻌﺼﻮﻣﹰﺎ ﹶﻓﻴﻘﺘﻠﹶﻪ ﲟﺎ ﻳﻐ ِﻠﺐ ﻋﻠﻰ ﺍﻟﻈﱠـ ﻦ ﻓﺎﻟ ﻌ ﻤﺪ :ﺃﻥ ﻳﻘ ِ
ﲑ ﻭﳓﻮﻩ،ﺠ ﺮ ﺣﻪ ﲟﺎ ﻟـﻪ ﻣ ﻮﺭ ﰲ ﺍﻟﺒ ﺪﻥِ ،ﺃﻭ ﻳﻀﺮﺑﻪ ﲝﺠ ٍﺮ ﻛﺒ ٍ ﻣﻮﺗﻪ ﺑﻪ ،ﻣﺜﻞ :ﺃﻥ ﻳ
ﺃﻭ ﻳﻠﻘ ﻲ ﻋﻠﻴﻪ ﺣﺎﺋﻄﺎﹰ ،ﺃﻭ ﻳ ﹾﻠ ِﻘﻴﻪ ﻣﻦ ﺷﺎﻫﻖٍ ،ﺃﻭ ﰲ ﻧﺎ ٍﺭ ﺃﻭ ﻣﺎ ٍﺀ ﻳﻐﺮﻗﹸﻪ -ﻭﻻ ﳝﻜﻨﻪ
ﺕ ﻣﻦ ﺫﻟﻚ ﺏ ﻓﻴﻤﻮ ﺺ ﻣﻨﻬﻤﺎ -ﺃﻭ ﳜﻨﻘﹸﻪ ،ﺃﻭ ﳛﺒﺴﻪ ﻣﻦ ﺍﻟﻄﻌﺎ ِﻡ ﺃﻭ ﺍﻟﺸﺮﺍ ِ ﺍﻟﺘﺨﻠ
ﺐ
ﺕ ﻋﻠﻴﻪ ﺑﻴﻨﺔﹲ ﲟﺎ ﻳﻮﺟـ ﺤ ٍﺮ ﺃﻭ ﺳﻢ ،ﺃﻭ ﺷ ِﻬ ﺪ
ﺴﺕ ﻓﻴﻬﺎ ﻏﺎﻟﺒﺎﹰ ،ﺃﻭ ِﺑ ِ ﰲ ﻣﺪ ٍﺓ ﳝﻮ
ﻗﺘﻠﹶﻪ ﰒ ﺭﺟﻌﻮﺍ ،ﻭﻗﺎﻟﻮﺍ :ﻋ ﻤ ﺪﻧﺎ ﻗﺘﻠﹶﻪ ،ﻭﳓﻮ ﺫﻟﻚ.
ﻭ ِﺷ ﺒﻪ ﺍﻟ ﻌ ﻤ ِﺪ :ﺃﻥ ﻳﻘﺼﺪ ﺟﻨﺎﻳ ﹰﺔ ﻻ ﺗ ﹾﻘﺘﻞﹸ ﻏﺎﻟﺒﹰﺎ ﻭﱂ ﻳﺠﺮ ﺣﻪ ﺎ ،ﻛﻤﻦ ﺿـﺮﺑﻪ
ﻁ ﺃﻭ ﻋﺼﹰﺎ ﺻﻐﲑﺓٍ ،ﺃﻭ ﹶﻟ ﹶﻜ ﺰﻩ ﻭﳓﻮﻩ. ﲑ ﻣﻘﺘ ٍﻞ ﺑﺴﻮ ٍ
ﰲﻏ ِ
ﻭﺍﳋﻄﹸﺄ :ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻟـﻪ ﻓﻌﻠﹸﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﺮﻣ ﻲ ﺻﻴﺪﹰﺍ ﺃﻭ ﻏﺮﺿﹰﺎ ﺃﻭ ﺷﺨﺼﹰﺎ
ﱯ ﻭﺍﻨﻮ ِﻥ. ﺐ ﺁﺩﻣﻴﹰﺎ )ﱂ ﻳﻘﺼﺪﻩ( ،ﻭ ﻋ ﻤﺪ ﺍﻟﺼ ِﻓﻴﺼﻴ
ـــــــــــــــــــــــــــــــــــ
ﺖ ﺭﲪ ﹰﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒـﺎﺩِﻩ،
ﺕ ﺍﻟﺸﺮﻋﻴ ﹸﺔ ﺇﳕﺎ ﺷﺮِﻋ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﺍﻟﻌﻘﻮﺑﺎ
ﺱ
ﻓﻬﻲ ﺻﺎﺩﺭﹲﺓ ﻋﻦ ﺭﲪ ِﺔ ﺍﳋﺎﻟ ِﻖ ﻭﺇﺭﺍﺩ ِﺓ ﺍﻹﺣﺴﺎ ِﻥ ﺇﻟﻴﻬﻢ ،ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﳌﻦ ﻳﻌﺎِﻗﺐ ﺍﻟﻨـﺎ
ﺐ
ﻋﻠﻰ ﺫﻧﻮﺑِﻬﻢ ﺃﻥ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻹﺣﺴﺎ ﹶﻥ ﺇﻟﻴﻬﻢ ﻭﺍﻟﺮﲪ ﹶﺔ ﻢ ،ﻛﻤﺎ ﻳﻘﺼ ﺪ ﺍﻟﻮﺍﻟ ﺪ ﺗﺄﺩﻳـ
ﺾ.
ﺐ ﻣﻌﺎﳉ ﹶﺔ ﺍﳌﺮﻳ ِ
ﻭﻟﺪِﻩ ،ﻭﻛﻤﺎ ﻳﻘﺼﺪ ﺍﻟﻄﺒﻴ
٣٠٥ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻓﺼـــﻞ
) (
ﺗﻘﺘﻞﹸ ﺍﳉﻤﺎﻋ ﹸﺔ ﺑﺎﻟﻮﺍﺣ ِﺪ * ،ﻭﺇﻥ ﺳﻘﻂ ﺍﻟ ﹶﻘ ﻮﺩ ﹶﺃﺩﻭﺍ ﺩﻳ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ.
ﻭﻣﻦ ﺃﹸﻛﺮﻩ ﻣﻜﻠﱠﻔﹰﺎ ﻋﻠﻰ ﻗﺘ ِﻞ ﻣﻜﺎﻓﺌ ِﻪ ﻓﻘﺘﻠﹶﻪ ﻓﺎﻟﻘﺘ ﹸﻞ ﺃﻭ ﺍﻟ ﺪﻳﺔﹸ ﻋﻠﻴﻬﻤﺎ ،ﻭﺇﻥ ﺃﹶﻣﺮ
ﻒ ﺃﻭ ﻣﻜﻠﱠﻔﹰﺎ ﻳﺠﻬﻞﹸ ﲢﺮﳝﻪ ،ﺃﻭ ﹶﺃﻣﺮ ﺑﻪ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﻇﻠﻤﹰﺎ ﻣـﻦ ﻻ ﲑ ﻣﻜﱠﻠ ٍﺑﺎﻟﻘﺘ ِﻞ ﻏ
) (
ﻳﻌ ِﺮﻑ ﻇﹸﻠﻤﻪ ﻓﻴﻪ * ،ﹶﻓ ﹶﻘﺘﻞ ﻓﺎﻟ ﹶﻘ ﻮ ﺩ ﺃﻭ ﺍﻟ ﺪﻳﺔ ﻋﻠﻰ ﺍﻵﻣﺮِ ،ﻭﺇﻥ ﹶﻗﺘـ ﹶﻞ ﺍﳌـﺄﻣﻮ ﺭ
ﻒ ﻋﺎﳌﹰﺎ ﺑﺘﺤﺮ ِﱘ ﺍﻟﻘﺘ ِﻞ ﻓﺎﻟﻀﻤﺎ ﹸﻥ ﻋﻠﻴﻪ ﺩﻭﻥ ﺍﻵ ِﻣ ِﺮ.
ﺍﳌﻜﱠﻠ
ﺐ ﺍﻟ ﹶﻘ ﻮﺩ ﻋﻠﻰ ﺃﺣﺪِﳘﺎ ﻣﻨﻔﺮﺩﹰﺍ ﻷﺑ ﻮ ٍﺓ ﺃﻭ ﻏﲑِﻫـﺎ ﻭﺇﻥ ﺍﺷﺘﺮ ﻙ ﻓﻴﻪ ﺍﺛﻨﺎ ِﻥ ﻻ ﳚ
ﻒ ﺍﻟ ﺪﻳ ِﺔ.
ﺐ ﺍﳌﺎ ِﻝ ﻟﺰ ﻣﻪ ﻧﺼ ﻓﺎﻟ ﹶﻘ ﻮﺩ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻚِ ،ﻓﺈﻥ ﻋ ﺪ ﹶﻝ ﺇﱃ ﻃﻠ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺗﻘﺘﻞﹸ ﺍﳉﻤﺎﻋ ﹸﺔ ﺑﺎﻟﻮﺍﺣ ِﺪ( ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺍﺗﻔ ﻖ ﺍﳉﻤﺎﻋ ﹸﺔ ﻋﻠﻰ
ﲔ ﺍﻟﻘﺎﺗ ِﻞ
ﺺ ﻓﻸﻭﻟﻴﺎ ِﺀ ﺍﻟ ﺪ ِﻡ ﺃﻥ ﻳﻘﺘﻠﻮﻫﻢ ،ﻭﳍﻢ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺑﻌﻀﻬﻢ ،ﻭﺇﻥ ﱂ ﻳﻌﹶﻠ ﻢ ﻋ ﻗﺘ ِﻞ ﺷﺨ ٍ
ﺤِﻠﻔﹸﻮﺍ ﻋﻠﻰ ﻭﺍﺣ ٍﺪ ﺑﻘﺘِﻠ ِﻪ ﺃﻧﻪ ﹶﻗﺘﹶﻠﻪ ،ﻭﻳﺤ ﹶﻜﻢ ﳍﻢ ﺑﺎﻟ ﺪﻡِ ،ﺍﻧﺘﻬﻰ.
ﻓﻠﻸﻭﻟﻴﺎ ِﺀ ﺃﻥ ﻳ
* ﻗﻮﻟﻪ) :ﺃﻭ ﺃﻣــﺮ ﺑﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻇﻠﻤﹰﺎ .(...ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﰲ ﺍﶈﱠﺮ ِﺭ:
ﻑ ﹸﻇ ﹾﻠﻤﻪ ﻓﻴﻪ ﹶﻓﻘﹶﺘﹶﻠﻪ،
ﻭﻟﻮ ﺃﻣـﺮ ﺑﻪ -ﻳﻌﲏ ﺍﻟ ﹶﻘﺘﻞ -ﺳﻠﻄﺎ ﹲﻥ ﻋﺎﺩ ﹲﻝ ﺃﻭ ﺟﺎﺋ ﺮ ﻇﹸﻠﻤﹰﺎ ﻣﻦ ﻻ ﻳﻌﺮ
ﺏ ﻃﺎﻋـ ِﺔ ﻓﺎﻟ ﹶﻘ ﻮﺩ ﺃﻭ ﺍﻟﺪﻳ ﹸﺔ ﻋﻠﻰ ﺍﻵﻣﺮِ ،ﺧﺎﺻﺔﹰ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻫﺬﺍ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻭﺟـﻮ ِ
ﻉ ﺣﱴ ﻳ ﻌﹶﻠ ﻢ ﺟﻮﺍ ﺯ ﹶﻗﺘﻠِـﻪ ،ﻭﺣﻴﻨﺌـ ٍﺬ ﺍﻟﺴﻠﻄﺎ ِﻥ ﰲ ﺍﻟ ﹶﻘﺘ ِﻞ ﺍﻬﻮﻝِ ،ﻭﻓﻴﻪ ﻧﻈﺮ ،ﺑﻞ ﻻ ﻳﻄﺎ
ﻓﺘﻜﻮ ﹸﻥ ﺍﻟﻄﺎﻋ ﹸﺔ ﻟـﻪ ﻣﻌﺼﻴ ﹰﺔ ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﻈﱡ ﹾﻠﻢِ ،ﻓﻬﻨﺎ ﺍﳉﻬ ﹸﻞ ﺑﻌ ﺪ ِﻡ ﺍﳊِـﻞﱢ،
ﺐ
ﺱ ﺍﳌﺬﻫﺐِ ،ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺄﻣﻮ ﺭ ﳑﻦ ﻳﻄﻴﻌﻪ ﻏﺎﻟﺒﹰﺎ ﰲ ﺫﻟﻚ ،ﺃﻧﻪ ﳚ ﻛﺎﻟﻌﻠ ِﻢ ﺑﺎﳊﺮﻣ ِﺔ ﻭﻗﻴﺎ
ﺐ ﻳﻘﺘﻀِﻲ ﻏﺎﻟﺒـﹰﺎ ﻓﻬـﻮ ﺍﻟﻘﺘ ﹸﻞ ﻋﻠﻴﻬﻤــﺎ ،ﻭﻫــﻮ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﺍﳊﺎﻛﻢِ ،ﻭﺍﻟﺸﻬﻮﺩ ﺳﺒ
ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﺍﻟـﻤ ﹾﻜ ﺮ ِﻩ ﺍ.ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠٦
ﻁ ﺍﻟ ِﻘﺼـﺎﺹ
ﺑـﺎﺏ ﺷﺮﻭ ِ
ﻭﻫﻲ ﺃﺭﺑﻌﺔﹲ:
ﺃﺣﺪﻫﺎ :ﻋﺼﻤ ﹸﺔ ﺍﳌﻘﺘﻮﻝِ ،ﻓﻠﻮ ﻗﺘﻞ ﻣﺴﻠﻢ ﺃﻭ ﺫﻣ ﻲ ﺣﺮﺑﻴﹰﺎ ﺃﻭ ﻣﺮﺗﺪﹰﺍ ﱂ ﻳﻀﻤﻨﻪ
) (
ﺹ ﻭﻻ ﺩﻳ ٍﺔ * .ﺑِﻘﺼﺎ ٍ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﻘﺘ ﹸﻞ ﻣﺴﻠ ﻢ ﺑﺬﻣﻲ ،ﺇﻻ ﺃﻥ ﻳﻘﺘﻠﹸﻪ ﻏﻴﻠ ﹰﺔ ﻷﺧﺬ ﻣﺎﻟِﻪ ،ﻭﻫﻮ
ﺹﺐ ﻣﺎﻟﻚ ،ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﻻ ﻳﻘﺘﻞ ﺣﺮﱞ ﺑﻌﺒﺪٍ ،ﻭﻟﻜﻦ ﻟـﻴﺲ ﰲ ﺍﻟﻌﺒـﺪ ﻧﺼـﻮ ﻣﺬﻫ
ﺻﺤﻴﺤ ﹲﺔ ﺻﺮﳛ ﹲﺔ ﻛﻤﺎ ﰲ ﺍﻟﺬﻣﻲ ،ﺑﻞ ﹶﺃ ﺟ ﻮﺩ ﻣﺎ ﺭﻭﻱ :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﻋﺒﺪﻩ ﻗﺘﻠﻨﺎﻩ ،ﻭﻫﺬﺍ ﺃﻧﻪ ﺇﺫﺍ
ﺖ ﰲ ﺍﻟﺴﻨ ِﺔ ﻭﺍﻵﺛﺎ ِﺭ ﺃﻧﻪ ﺇﺫﺍ ﻣﺜﱠﻞ ﺑﻌﺒـﺪِﻩ ﱄ ﺩﻣِﻪ ،ﻭﺃﻳﻀﹰﺎ ﻓﻘﺪ ﺛﺒ ﻗﺘﻠﹶﻪ ﻇﹸﻠﻤﹰﺎ ﻛﺎﻥ ﺍﻹﻣﺎ ﻡ ﻭ ﱠ
ﺕ ﺇﻻ ﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ ،ﻭﻗﺘﻠﹸﻪ ﺃﻋﻈ ﻢ ﺃﻧﻮﺍﻉ ﺍﳌﹸﹾﺜﹶﻠ ِﺔ ﻓﻼ ﳝـﻮ ﻋﺘ ﻖ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻣﺬﻫ
ﺖ ﺣﻜﻤﺎﹰ ،ﻭﻫﻮ ﺖ ﺣﺎ ﹶﻝ ﺣﻴﺎﺗِﻪ ﺣﱴ ﺗﺮﺛﹶﻪ ﻋﺼﺒﺘﻪ ،ﺑﻞ ﺣﺮﻳﺘﻪ ﺗﺜﺒ ﺣﺮﺍﹰ ،ﻭﻟﻜﻦ ﺣﺮﻳﺘﻪ ﱂ ﺗﺜﺒ
ﺇﺫﺍ ﻋﺘ ﻖ ﻛﺎﻥ ﻭﻻﺅﻩ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻴﻜﻮ ﹸﻥ ﺍﻹﻣﺎ ﻡ ﻫﻮ ﻭﻟﻴﻪ ﻓﻠﻪ ﻗﺘﻞ ﻋﺒﺪﻩ ،ﻭﻗﺪ ﻳﺤﺘ ﺞ ـﺬﺍ
ﺚ ﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘـﻮ ﹸﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﻗﺎﺗ ﹶﻞ ﻋﺒ ِﺪ ﻏﲑِﻩ ﻟﺴﻴﺪِﻩ ﹶﻗﺘﻠﹸﻪ ،ﻭﺇﺫﺍ ﺩ ﱠﻝ ﺍﳊﺪﻳ ﹸ
ﻑﺠﻮ ﺯ ﺷﻬﺎﺩ ﹶﺓ ﺍﻟﻌﺒـ ِﺪ ﻛـﺎﳊ ﺮ ﲞـﻼ ِ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻭﻫﺬﺍ ﻗﻮﻱﱞ ﻋﻠﻰ ﻗﻮ ِﻝ ﺃﲪﺪ ،ﻓﺈﻧﻪ ﻳ
ﺍﻟﺬﻣﻲ ،ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻘﺘﻞﹸ ﺍﳊ ﺮ ﺑﺎﻟﻌﺒﺪِ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ) :ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺗﺘﻜﺎﻓﹸﺄ ﺩﻣﺎﺅﻫﻢ()،(١
ﻭﻣﻦ ﻗــﺎﻝ :ﻻ ﻳﻘﺘﻞﹸ ﺣﺮﱞ ﺑﻌﺒ ٍﺪ ﻳﻘﻮﻝ :ﺇﻧﻪ ﻻ ﻳﻘﺘﻞ ﺍﻟـﺬ ﻣ ﻲ ﺍﳊ ﺮ ﺑﺎﻟﻌﺒ ِﺪ ﺍﳌﺴﻠﻢِ ،ﻭﺍﷲ
ﺸ ِﺮ ٍﻙ" ]ﺍﻟﺒﻘﺮﺓ ،[٢٢١ :ﻓﺎﻟﻌﺒ ﺪ ﺍﳌﺆﻣ ﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ + :ﻭﹶﻟ ﻌ ﺒﺪ ﻣ ﺆ ِﻣﻦ ﺧ ﻴﺮِ ﻣ ﻦ ﻣ
ﺸ ِﺮﻙِ ،ﻓﻜﻴﻒ ﻻ ﻳﻘﺘ ﹸﻞ ﺑﻪ ،ﻭﺍﻟﺴﻨ ﹸﺔ ﺇﳕﺎ ﺟـﺎﺀﺕ) :ﻻ ﻳﻘﺘـﻞ ﻭﺍﻟـﺪ ﺧ ﲑ ﻣﻦ ﺍﻟﺬ ﻣ ِﻲ ﺍ ﹸﳌ
ﳉ ﺪ ﺃﰊ ﺍﻷ ﻡ ﺑﺬﻟﻚ ﺑﻌﻴ ﺪ ﺍﻫـ. ﻕﺍ ﹶﺑﻮﻟﺪﻩ() ،(٢ﻓﺈﻟﹾﺤﺎ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﰲ :ﺑﺎﺏ ﺣﺮﻡ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﰲ :ﺑﺎﺏ ﺫﻣﺔ ﺍﳌﺴﻠﻤﲔ ،ﻣﻦ
ﻛﺘﺎﺏ ﺍﳉﺰﻳﺔ .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٢٢/٤ ،٢٦/٣ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﻓﻀﻞ ﺍﳌﺪﻳﻨﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺞ
.٩٩٩/٢
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ،٣٤/٨ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ ،ﻭﻫﻮ ﻣﺘﺮﻭﻙ ،ﺍﻧﻈﺮ ﺍﻹﺭﻭﺍﺀ ﺭﻗﻢ ).(٢٢١٠
٣٠٧ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﲑ ﻭﳎﻨﻮ ٍﻥ.ﺹ ﻋﻠﻰ ﺻﻐ ٍ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﻜﻠﻴﻒ ،ﻓﻼ ﻗِﺼﺎ
ﺚ :ﺍﳌﻜﺎﻓﺄﺓﹸ ،ﺑﺄﻥ ﻳﺴﺎﻭﻳﻪ ﰲ ﺍﻟﺪﻳ ِﻦ ﻭﺍﳊﹸﺮﻳ ِﺔ ﻭﺍﻟ ﺮﻕ ،ﻓﻼ ﻳﻘﺘ ﹸﻞ ﻣﺴـﻠﻢ ﺍﻟﺜﺎﻟ ﹸ
ﺑﻜﺎﻓ ٍﺮ) ،(١ﻭﻻ ﺣ ﺮ ﺑﻌﺒﺪٍ ،ﻭﻋﻜﺴﻪ ﻳﻘﺘﻞﹸ ،ﻭﻳﻘﺘ ﹸﻞ ﺍﻟﺬﻛ ﺮ ﺑﺎﻷُﻧﺜﻰ ﻭﺍﻷُﻧﺜﻰ ﺑﺎﻟﺬﻛ ِﺮ.
ﻼ ﺑﺎﻟﻮﻟ ِﺪ ﻭﺇﻥ ﺳ ﹶﻔﻞﹶ،
ﺍﻟﺮﺍﺑﻊ :ﻋﺪ ﻡ ﺍﻟﻮﻻﺩﺓِ ،ﻓﻼ ﻳﻘﺘ ﹸﻞ ﺃﺣ ﺪ ﺍﻷﺑﻮﻳ ِﻦ ﻭﺇﻥ ﻋ ﹶ
ﻭﻳﻘﺘ ﹸﻞ ﺍﻟﻮﻟ ﺪ ﺑﻜ ٍﻞ ﻣﻨﻬﻤﺎ.
) (١ﺣﺪﻳﺚ )ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ﺑﺮﻗﻢ ).(١١١
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٠٨
ﺑـﺎﺏ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ
ﻳﺸﺘﺮﻁ ﻟـﻪ ﺛﻼﺛ ﹸﺔ ﺷﺮﻭﻁ:
) (
ﺃﺣﺪﻫﺎ :ﻛﻮ ﹸﻥ ﻣﺴﺘﺤﻘﱢﻪ ﻣﻜﻠﱠﻔﹰﺎ * ،ﻓﺈﻥ ﻛﺎﻥ ﺻﺒﻴﹰﺎ ﺃﻭ ﳎﻨﻮﻧﹰﺎ ﱂ ﻳﺴـﺘﻮﻑ،
ﻍ ﻭﺍﻹﻓﺎﻗﺔ. ﺲ ﺍﳉﺎﱐ ﺇﱃ ﺍﻟﺒﻠﻮ ِ ﻭﺣِﺒ
ﲔ ﻓﻴﻪ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺋِﻪ ،ﻭﻟـﻴﺲ ﻟﺒﻌﻀِـﻬﻢ ﺃﻥ ﻕ ﺍﻷﻭﻟﻴﺎ ِﺀ ﺍﳌﺸﺘﺮ ِﻛ ﺍﻟﺜﺎﱐ :ﺍﺗﻔﺎ
ﻍ
ﻳﻨﻔ ِﺮ ﺩ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺑ ِﻘ ﻲ ﻏﺎﺋﺒﹰﺎ ﺃﻭ ﺻﻐﲑﹰﺍ ﺃﻭ ﳎﻨﻮﻧﹰﺎ ﺍﻧﺘِ ﻈ ﺮ ﺍﻟﻘﺪﻭ ﻡ ﻭﺍﻟﺒﻠـﻮ ﹸ
) (
ﻭﺍﻟﻌﻘ ﹸﻞ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ) :ﺃﺣﺪﻫﺎ ﻛﻮ ﹸﻥ ﻣﺴﺘﺤ ﱢﻘ ِﻪ ﻣﻜﻠﱠﻔﹰﺎ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﳍﻤﺎ ﺃﺏ،
ﻓﻬﻞ ﻟﻪ ﺍﺳﺘﻴﻔﺎﺅﻩ ﳍﻤﺎ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﻓﺈﻥ ﻛﺎﻧﺎ ﳏﺘﺎ ﺟﻴ ِﻦ ﺇﱃ ﺍﻟﻨﻔﻘ ِﺔ ﻓﻬﻞ ﻟﻮﻟﻴﻬﻤﺎ ﺍﻟﻌﻔـ ﻮ
ﻋﻠﻰ ﺍﻟﺪﻳﺔِ؟ ﳛﺘﻤ ﹸﻞ ﻭﺟﻬﲔ.
* ﻗﻮﻟـﻪ) :ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺑﻘﻲ ﻏﺎﺋﺒﹰﺎ ﺃﻭ ﺻﻐﲑﹰﺍ ،(...ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ :ﻭﺇﻥ ﻛـﺎﻥ
ﺑﻌﻀﻬﻢ ﺻﻐﲑﹰﺍ ﺃﻭ ﳎﻨﻮﻧﹰﺎ ﻓﻠﻴﺲ ﻟﻠﺒﺎﻟ ِﻎ ﺍﻟﻌﺎﻗ ِﻞ ﺍﻻﺳﺘﻴﻔﺎ ُﺀ ﺣﱴ ﻳﺼﲑﺍ ﻣ ﹶﻜﻠﱠﻔﲔ ﰲ ﺍﳌﺸـﻬﻮ ِﺭ
ﻋﻨﻪ ،ﻭﻋﻨﻪ ﳍﻢ ﺫﻟﻚ ﺍﻫـ.
ﻕ ﺩ ِﻡ ﺍﳌﻘﺘﻮ ِﻝ ﺍﻟﻮﺍﺣﺪِ ،ﺇﻣﺎ ﺃﻥ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﳉﻤﺎﻋ ﹸﺔ ﺍﳌﺸﺘﺮِﻛﻮﻥ ﰲ ﺍﺳﺘﺤﻘﺎ ِ
ﲔ
ﺾ ﺍﻻﺳﺘﻴﻔﺎﺀِ ،ﻓﻴﻜﻮ ﹶﻥ ﻛﺎﳌﺸﺘﺮﻛِﲔ ﰲ ﻋ ﹾﻘ ٍﺪ ﺃﻭ ﺧﺼﻮﻣﺔٍ ،ﻭﺗﻌـﻴ ﺖ ﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﺑﻌ
ﻳﺜﺒ
ﺖ ﰲ ﺍﻷﺻ ِﻞ ﺍﻹﻣﺎ ِﻡ ﻗﻮﻱ ،ﻛﻤﺎ ﻳﺆﺟﺮ ﻋﻠﻴﻬﻤﺎ ﻟﻨﻴﺎﺑﺘِﻪ ﻋﻦ ﺍﻟـﻤ ﻤﺘﻨِﻊ ،ﻭﺍﻟﻘﹸﺮﻋﺔ ﺇﳕﺎ ﺷِ ﺮ ﻋ
ﺤﻖ ،ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﻳﻘﻮ ﻡ ﺍﻷﻛﺜ ﺮ ﺣﻘﹰﺎ ﺃﻭ ﺍﻷﻓﻀـ ﹸﻞ ﺇﺫﺍ ﻛﺎﻥ ﻛﻞﱡ ﻭﺍﺣ ٍﺪ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻭ ﻛﺎﳌﺴﺘ ِ
ﻟﻘﻮﻟﻪ :ﹶﻛﺒﺮ ،ﻭﻛﺎﻷﻭﻟﻴﺎﺀ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ ﻫﻨﺎ :ﻣﻦ ﺗﻘﺪﻡ ﺑﺎﻟﻘﹸﺮﻋ ِﺔ ﻗﺪﻣﺘﻪ ﻭﱂ
ﺖ ﻋﺎﻣ ﹰﺔ ﳉﻤﻴ ِﻊ ﺍﻟﻮﺭﺛ ِﺔ ﺑﻞ ﺹ ﻭﺍﻟﻌﻔ ِﻮ ﻋﻨﻪ ﻟﻴﺴ ﻂ ﺣﻘﻮﻗﹸﻬﻢ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻭﻻﻳ ﹸﺔ ﺍﻟﻘِﺼﺎ ِ ﺗﺴﻘ ﹾ
ﺝ ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﺃﲪﺪ. ﺺ ﺑﺎﻟﻌﺼﺒﺔِ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻭﲣﺮ ﺗﺨﺘ
٣٠٩ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﺐ ﻋﻠﻰ ﺣﺎﻣ ٍﻞ ﺃﻭ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳ ﺆ ﻣ ﻦ ﰲ ﺍﻻﺳﺘﻴﻔﺎ ِﺀ ﺃﻥ ﻳﺘﻌﺪﻯ ﺍﳉﹶﺎﻧِﻲ ،ﻓﺈﺫﺍ ﻭﺟ
ﺿﻌﻪ
ﺣﺎﺋ ٍﻞ ﹶﻓﺤﻤﻠﹾﺖ ﱂ ﺗﻘﺘ ﹾﻞ ﺣﱴ ﺗﻀ ﻊ ﺍﻟﻮﻟ ﺪ ﻭﺗﺴﻘﻴﻪ ﺍﻟﱠﻠﺒﺄ ،ﰒ ﺇﻥ ﻭِ ﺟ ﺪ ﻣﻦ ﻳﺮ ِ
ﻑ ﺣﱴ ﺗﻀﻊ ،ﻭﺍﳊﹶـ ﺪ ﰲ ﺺ ﻣﻨﻬﺎ ﰲ ﺍﻟ ﱠﻄ ﺮ ِ ﺖ ﺣﱴ ﺗﻔ ِﻄﻤﻪ ،ﻭﻻ ﻳﻘﺘ ﻭﺇﻻ ﺗﺮ ِﻛ
ﺹ.
ﺫﻟﻚ ﻛﺎﻟﻘﺼﺎ ِ
ﻓﺼـﻞ
ﻭﻻ ﻳﺴﺘﻮﻓﹶﻰ ﻗﺼﺎﺹ ﺇﻻ ﲝﻀﺮ ِﺓ ﺳﻠﻄﺎ ٍﻥ ﺃﻭ ﻧﺎﺋﺒٍﻪ ،ﻭﺁﻟ ٍﺔ ﻣﺎﺿﻴ ٍﺔ.
ﺏ ﺍﻟﻌﻨِ ﻖ ﺑِﺴﻴﻒٍ ،ﻭﻟـﻮ ﻛـﺎﻥ ﺍﳉـﺎﱐ ﺲ ﺇﻻ ﺑﻀﺮ ِﻭﻻ ﻳﺴﺘﻮﻓﹶﻰ ﰲ ﺍﻟﻨ ﹾﻔ ِ
) (
ﹶﻗﺘ ﹶﻠﻪ ﺑﻐﲑِﻩ * .
ـــــــــــــــــــــــــــــــــــ
ﻒ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ،
ﺲ ﺇﻻ ﺑﺎﻟﺴﻴ ِ
ﺹ ﰲ ﺍﻟﻨﻔ ِ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﻳﺴﺘﻮﻓﹶﻰ ﺍﻟﻘﺼﺎ
ﺠﺮٍ ،ﺃﻭ ﻏﺮﻗﻪ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﰲ ﺍﻷﺧﺮﻯ ﻳﻔ ﻌ ﹸﻞ ﺑﻪ ﻛﻤﺎ ﹶﻓ ﻌ ﹶﻞ ﺑﻪ ،ﻓﻠﻮ ﹶﻗ ﹶﻄ ﻊ ﻳﺪﻩ ،ﰒ ﹶﻗﺘﻠﹶﻪ ﲝ
ﻓﹸ ِﻌ ﹶﻞ ﺑﻪ ﻣﺜﻞ ِﻓ ﻌ ٍﻞ ﺍﻫـ.
ﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻭﻗﺎﻝ :ﻫﺬﺍ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
ﺏ ﻭﺍﻟﺴﻨ ِﺔ ﻭﺍﻟﻌــﺪ ِﻝ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭِﺇ ﹾﻥ ﻋﺎ ﹶﻗ ﺒﺘ ﻢ ﹶﻓﻌﺎ ِﻗﺒﻮﺍ ِﺑ ِﻤ ﹾﺜ ِﻞ ﻣﺎ ﺃﺷﺒــ ﻪ ﺑﺎﻟﻜﺘﺎ ِ
ﺲ ﻣﺜ ﹶﻞ ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﻋﻮ ِﻗ ﺒﺘ ﻢ ِﺑ ِﻪ] ﺍﻟﻨﺤﻞ ،[١٢٦ :ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﻔﻌﻞ ﺑﺎﳉﺎﱐ ﻋﻠﻰ ﺍﻟﻨﻔ ِ
ﻒ ﺇﻥ ﺷﺎﺀ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺤﺮﻣﹰﺎ ﰲ ﻧﻔﺴِﻪ ،ﻭﻳﻘﺘﻠﹸﻪ ﺑﺎﻟﺴﻴ ِ ﺠﻨِﻲ ﻋﻠﻴﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻣ ﺑﺎﻟـ ﻤ
ﺠﻨِﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﹾﻮﻳﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﻛﹶﻮﺍﻩ ﺇﻥ ﹶﺃﻣﻜﻦ، ﺃﲪﺪ ﻭﻟﻮ ﹶﻛﻮﻯ ﺷﺨﺼﹰﺎ ﲟِﺴﻤﺎﺭ ﻛﺎﻥ ﻟﻠ ﻤ
ﺐ ﺍﳋﻠﻔﺎ ِﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻀﺮﺑ ِﺔ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻫﻮ ﻣﺬﻫ ﺹ ﰲ ﺍﻟﱠﻠﻄﹾﻤ ِﺔ ﻭﺍﻟ ﻭﳚﺮﻱ ﺍﻟﻘﺼﺎ
ﺺ ﻋﻠﻴﻪ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻟﻨﺠﻲ. ﻭﻏﲑﻫﻢ ،ﻭﻧ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣١٠
ﺑـﺎﺏ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ
ﱄ ﺑﻴﻨﻬﻤﺎ ،ﻭﻋﻔﻮ ﻩ ﻣﺠﺎﻧﹰﺎ ﺃﻓﻀـﻞﹸ،
ﺐ ﺑﺎﻟ ﻌ ﻤ ِﺪ ﺍﻟ ﹶﻘ ﻮﺩ ﺃﻭ ﺍﻟﺪﻳﺔﹸ ،ﻓﻴﺨﻴﺮ ﺍﻟﻮ ﱡ
ﳚ
ﺢ ﻋﻠﻰ ﺃﻛﺜ ﺮ ﻣﻨﻬﺎ،ﻓﺈﻥ ﺍﺧﺘﺎ ﺭ ﺍﻟ ﹶﻘ ﻮ ﺩ ﺃﻭ ﻋﻔﺎ ﻋﻦ ﺍﻟﺪﻳ ِﺔ ﻓﻘﻂ ﻓﻠﻪ ﺃﺧﺬﹸﻫﺎ ،ﻭﺍﻟﺼﻠ
ﻚ ﺍﳉﺎﻧِﻲ ﻓﻠﻴﺲ ﻟـﻪ ﻏﲑﻫﺎ ،ﻭﺇﺫﺍ ﻗﻄـﻊ ﻭﺇﻥ ﺍﺧﺘﺎﺭﻫﺎ ﺃﻭ ﻋﻔﺎ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﻫ ﹶﻠ
) (
ﺲ ﺃﻭ ﻛﺎﻥ ﺍﻟﻌﻔ ﻮ ﻋﻠﻰ ﻒ ﺃﻭ ﺍﻟﻨﻔ ِ
ﺕ ﺇﱃ ﺍﻟ ﹶﻜ ﺇِﺻﺒِﻌﹰﺎ ﻋﻤﺪﹰﺍ ﻓﻌﻔﺎ ﻋﻨﻬﺎ * ،ﰒ ﺳ ﺮ
ﲑ ﺷﻲ ٍﺀ ﹶﻓ ﻬ ﺪﺭ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻔ ﻮ ﻋﻠﻰ ﻣﺎ ٍﻝ ﻓﻠﻪ ﺗﻤﺎﻡ ﺍﻟﺪﻳﺔِ ،ﻭﺇﻥ ﻭﻛﱠـﻞ ﻣـﻦ ﻏِ
ﺐ ﻟﺮﻗﻴـ ٍﻖ ﺺ ﻭﻛﻴﻠﹸﻪ ﻭﱂ ﻳ ﻌ ﹶﻠﻢ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻬﻤﺎ ،ﻭﺇﻥ ﻭﺟ ﺺ ﰒ ﻋﻔﹶﺎ ﻓﺎﻗﺘ ﻳﻘﺘ
) (
ﻑ ﻓﻄﻠﺒﻪ ﻭﺇﺳﻘﺎﻃﹸﻪ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﻣﺎﺕ ﻓﻠﺴﻴﺪﻩ * . ﹶﻗ ﻮﺩ ،ﺃﻭ ﺗﻌﺰﻳﺮ ﹶﻗ ﹾﺬ ٍ
ـــــــــــــــــــــــــــــــــــ
ﻒ ﺃﻭ ﺍﻟـﻨﻔﺲِ،
ﺻِﺒﻌﹰﺎ ﻋﻤﺪﹰﺍ ﻓﻌﻔﹶﺎ ﻋﻨﻪ ،ﰒ ﺳﺮﻯ ﺇﱃ ﺍﻟ ﹶﻜ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﺫﺍ ﻗﻄﻊ ِﺇ
ﻭﻛﺎﻥ ﺍﻟﻌﻔ ﻮ ﻋﻠﻰ ﻣﺎﻟِﻪ ﻓﻠﻪ ﺗﻤﺎﻡ ﺍﻟﺪﻳﺔِ ،ﻭﺇﻥ ﻋﻔﹶﺎ ﻋﻠﻰ ﻏ ِﲑ ﻣﺎ ٍﻝ ﻓﻼ ﺷﻲ َﺀ ﻟـﻪ ﻋﻠﻰ ﻇﺎﻫﺮ
ﺐ ﻗﺪﻣﻪ ﰲ ﺍﻟـﻤﻐﲏ
ﻛﻼﻣﻪ ،ﻭﻳﺤﺘ ِﻤﻞﹸ ﺃﻥ ﻟـﻪ ﲤﺎ ﻡ ﺍﻟﺪﻳﺔِ ،ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻭﻫﺬﺍ ﺍﳌﺬﻫ
ﺐ
ﺻِﺒ ِﻊ ﻓﻮﺟ
ﺠﻨِﻲ ﻋﻠﻴﻪ ﺇﳕﺎ ﻋﻔﹶﺎ ﻋﻦ ﺍﻹ
ﺡ ﻭﻧﺼﺮﺍﻩ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ؛ ﻷﻥ ﺍﻟـ ﻤ
ﻭﺍﻟﺸﺮ ِ
ﺖ ﻟـﻪ ﻛﻤﺎ ﹸﻝ ﺍﻟﺪﻳ ِﺔ ﺿﺮﻭﺭ ﹰﺓ ﺇﻧﻪ ﻏﲑ ﻣﻌﻔ ﻮ ﻋﻨﻪ ﺍ.ﻫـ.
ﺃﻥ ﻳﺜﺒ
ﻑ
ﺹ ﺃﻭ ﺗﻌﺰﻳـ ﺮ ﻗـﺬ ٍ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﺇﻥ ﻭﺟﺐ ﻟﻌﺒ ٍﺪ ﻗِﺼﺎ
ﺲ ﻭﺍﻟﻮﺭﺛ ِﺔ
ﻚ ﺇﺳﻘﺎﻃﹶﻪ ﳎﺎﻧﹰﺎ ﻛﺎﻟـﻤﻔِﻠ ِ
ﻓﻄﻠﺒﻪ ﻭﺇﺳﻘﺎﻃﹸﻪ ﺇﻟﻴﻪ ﺩﻭﻥ ﺳﻴﺪﻩ ،ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﻻ ﳝﻠ
ﺱ ﺃﻥ ﻻ
ﺻﻲ ،ﻭﺍﻟﻘﻴـﺎ
ﻣﻊ ﺍﻟﺪﻳﻮ ِﻥ ﺍﳌﹸﺴﺘﻐ ِﺮﹶﻗ ِﺔ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ،ﻭﻛﺬﻟﻚ ﺍﻷﺻ ﹸﻞ ﰲ ﺍﻟ ﻮ ِ
ﺐ ﻛﺎﻟﻮﺍﺭﺙِ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻣﻦ ﻚ ﺍﻟﺴﻴ ﺪ ﺗﻌﺰﻳ ﺮ ﺍﻟﻘﺬ ِ
ﻑ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻌﺒﺪ ،ﺇﻻ ﺇﺫﺍ ﻃﺎﻟ ﻳﻤِﻠ
ﺐ ﺍﻟﺪﻳ ﹸﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠ ِﺔ ﺃﻭ ﲢﻤﻞ ﻋﻨﻪ ﺍﺑﺘـﺪﺍ ًﺀ
ﹶﺃﺑﺮﹶﺃ ﺟﺎﻧﻴﹰﺎ ﺣﺮﹰﺍ ﺟﻨﺎﻳﺘﻪ ﻋﻠﻰ ﻋﺎِﻗﹶﻠﺘِﻪ ،ﺇﻥ ﻗﻠﻨﺎ ﲡ
ﺃﻭ ﻋﺒﺪﺍﹰ ،ﺇﻥ ﻗﻠﻨﺎ ﺟﻨﺎﻳﺘﻪ ﰲ ﺫﻣﺘِﻪ ﻣﻊ ﺃﻧﻪ ﻳﺘﻮﺟﻪ ﺍﻟﺼﺤ ﹸﺔ ﻣﻄﻠﻘﹰﺎ .ﻫﻮ ﻭﺟ ﻪ ﺑﻨﺎ ًﺀ ﻋﻠـﻰ ﺃﻥ
ﺤ ﻤﻞﹸ ﻣﻮﺟﺒﺎﺗﻬﺎ ﻋﻠـﻰ=
ﺕ ﺗ
ﺱ ﺍﻟﻌﻔ ﻮ ﻣﻄﻠﻘﺎﹰ ،ﻭﺍﻟﺘﺼﺮﻓﺎ
ﻑ ﺍﻟﻨﺎ ِ
ﻆ ﰲ ﻋ ﺮ ِ
ﻣﻔﻬﻮ ﻡ ﻫﺬﺍ ﺍﻟﻠﻔ ِ
٣١١ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﺑـﺎﺏ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔـﺲ
ﳉﺮﺍﺡِ ،ﻭ ﻣ ﻦ ﻻ ﻓـﻼ ،ﻭﻻ ﻑ ﻭﺍ ِ ﻣﻦ ﹸﺃﻗِﻴ ﺪ ﺑﺄﺣ ٍﺪ ﰲ ﺍﻟﻨﻔﺲ ﹸﺃﻗِﻴ ﺪ ﺑﻪ ﰲ ﺍﻟ ﱠﻄ ﺮ ِ
ﺐ ﺇﻻ ﲟﺎ ﻳﻮ ِﺟﺐ ﺍﻟ ﹶﻘ ﻮ ﺩ ﰲ ﺍﻟﻨﻔﺲِ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥ: ﳚ
ﺸ ﹶﻔ ﹸﺔ
ﳉ ﹾﻔﻦ ﻭﺍﻟ ﺴ ﻦ ﻭﺍ ﹶ
ﻒ ﻭﺍ ُﻷ ﹸﺫﻥﹸ ،ﻭﺍﻟ ﲔ ﻭﺍﻷﻧ ﻑ ﻓﺘﺆﺧ ﹸﺬ ﺍﻟﻌ
ﺃﺣﺪﳘﺎ :ﰲ ﺍﻟ ﱠﻄ ﺮ ِ
ﺸ ﹾﻔ ﺮ
ﺼﻴﺔﹸ ﻭﺍﻹﹾﻟﻴﺔﹸ ﻭﺍﻟ
ﻭﺍﻟﻴﺪ ،ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﻭﺍﻹﺻﺒﻊ ﻭﺍﻟ ﹶﻜﻒ ،ﻭﺍِﳌ ﺮﹶﻓﻖ ﻭﺍﻟ ﱠﺬ ﹶﻛ ﺮ ﻭﺍﳋﹸ
ﻑ ﺷﺮﻭﻁﹲ :ﺍﻷﻭ ﹸﻝ :ﺍﻷﻣ ﻦ ﻣﻦ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺫﻟﻚ ِﺑ ﻤِﺜﻠِﻪ .ﻭﻟﻠ ِﻘﺼﺎﺹ ﰲ ﺍﻟ ﱠﻄ ﺮ ِ
ﻒ ﺑﺄﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟ ﹶﻘ ﹾﻄﻊ ﻣﻦ ِﻣ ﹾﻔﺼﻞ ﺃ ﻭ ﻟﹶـ ﻪ ﺣ ﺪ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ،ﻛﻤﺎﺭ ِﻥ ﺍﻷﻧﻒِ، ﺍِﻟﺤﻴ ِ
ﺿﻊِ ،ﻓﻼ ﺗﺆﺧـﺬ ﳝـﲔ ﻭﻫﻮ ﻣﺎ ﻻ ﹶﻥ ﻣﻨﻪ ،ﻭﺍﻟﺜﺎﱐ :ﺍﻟـﻤﻤﺎﹶﺛ ﹶﻠﺔﹸ ﰲ ﺍﻻﺳﻢ ﻭﺍﳌﻮ ِ
ﺿﻴﺎ ﱂ ﻳﺠـﺰ، ﺼﺮٍ ،ﻭﻻ ﺃﺻﻠ ﻲ ﺑﺰﺍﺋﺪٍ ،ﻭﻋﻜﺴﻪ ،ﻭﻟﻮ ﺗﺮﺍ ﺼﺮِ ﺑِﺒ ﻨ
ﺑﻴﺴﺎﺭٍ ،ﻭﻻ ِﺧ ﻨ
ﻼﺀَ، ﺍﻟﺜﺎﻟﺚ :ﺍﺳﺘﻮﺍﺅﳘﺎ ﰲ ﺍﻟﺼﺤ ِﺔ ﻭﺍﻟﻜﻤﺎﻝِ ،ﻓـﻼ ﺗﺆ ﺧﺬﹸ ﺻـﺤﻴﺤﺔﹲ ﺑﺸــ ﱠ
ﻭﻻ ﻛﺎﻣﻠﺔ ﺍﻷﺻﺎﺑﻊ ﺑﻨﺎﻗﺼـﺔ ،ﻭﻻ ﻋﲔ ﺻﺤﻴﺤـﺔ ﺑﻘﺎﺋﻤــﺔ ،ﻭﻳــﺆﺧﺬ
ﻋﻜﺴﻪ ،ﻭﻻ ﺃﺭﺵ.
ﻓﺼــﻞ
ﺡ ﻳــﻨﺘﻬﻲ ﺇﱃ ﺺ ﰲ ﻛــ ﱢﻞ ﺟـﺮ ٍ ﺍﻟﻨـﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﳉِـﺮﺍﺡ ،ﻓﻴﻘﹾـﺘ
ﻕ ﻭﺍﻟﻔــﺨ ِﺬ ﻭﺍﻟــﻘﺪﻡِ، ﺡ ﺍﻟ ﻌﻀـ ِﺪ ﻭﺍﻟﺴـﺎ ِ
ﺤـﺔِ ،ﻭﺟﺮ ِ
ﺿ
ﻋ ﹾﻈ ٍﻢ ﻛﺎﳌﹸﻮ ِ
ـــــــــــــــــــــــــــــــــــ
ﻑ ﺍﻻﺻﻄﻼﺣﺎﺕِ ،ﻭﺇﺫﺍ ﻋﻔﺎ ﺃﻭﻟﻴﺎ ُﺀ ﺍﳌﻘﺘﻮ ِﻝ ﻋﻦ ﺍﻟﻘﺎﺗـ ِﻞ
ﻒ ﺑﺎﺧﺘﻼ ِ
ﻑ ﺍﻟﻨﺎﺱِ ،ﻓﺘﺨﺘﻠ
=ﻋ ﺮ ِ
ﻁ ﻭﱂ ﻳﻜﻦ ﺍﻟﻌﻔ ﻮ ﻻﺯﻣﺎﹰ ،ﺑـﻞ ﳍـﻢ ﺃﻥ
ﻒ ﺬﺍ ﺍﻟﺸﺮ ِ
ﻁ ﺃﻥ ﻻ ﻳﻘﻴ ﻢ ﰲ ﺍﻟﺒﻠﺪِ ،ﻭﱂ ﻳ ِ
ﺑﺸﺮ ِ
ﻁ ﺻﺤﻴ ﺢ ﺃﻡ
ﻳﻄﺎﻟﺒﻮﻩ ﺑﺎﻟﺪﻳ ِﺔ ﰲ ﻗﻮ ِﻝ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻭﺑﺎﻟ ﺪ ِﻡ ﰲ ﻗﻮ ٍﻝ ﺁﺧﺮ ،ﻭﺳﻮﺍﺀ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﺸﺮ ﹸ
ﻓﺎﺳ ﺪ ﻳﻔﹾﺴ ﺪ ﺑﻪ ﺍﻟﻌﻘ ﺪ ﺃﻡ ﻻ ،ﻭﻻ ﻳﺼ ﺢ ﺍﻟﻌﻔ ﻮ ﰲ ﻗﺘ ِﻞ ﺍﻟﻐﻴﻠ ِﺔ ﻟِﺘﻌﺬ ِﺭ ﺍﻻﺣﺘﺮﺍ ِﺯ ﻣﻨﻪ ﻛﺎﻟﻘﺘـ ِﻞ
ﰲ ﺍﻟـﻤﺤﺎﺭﺑ ِﺔ .ﺍﻧﺘﻬﻰ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣١٢
) (
ﺴ ِﺮ ﺳِـﻦ ،ﺇﻻ ﺃﻥ ﲑ ﹶﻛ ﺡ*،ﻏ ﺝ ﻭﺍﳉﹸﺮﻭ ِ
ﺠﺎ ِ ﺸﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟ ﺺﰲﻏِ ﻭﻻ ﻳﻘﺘ
ﺺ
ﺤﺔِ ،ﻛﺎﳍﺎ ِﺷ ﻤ ِﺔ ﻭﺍﳌﹸﻨﻘﻠ ِﺔ ﻭﺍ ﹶﳌ ﹾﺄﻣﻮﻣـﺔِ ،ﻓﻠـﻪ ﺃﻥ ﻳﻘـﺘ ﺿ
ﻳﻜﻮ ﹶﻥ ﺃﻋﻈ ﻢ ﻣﻦ ﺍﳌﹸﻮ ِ
ﺐ
ﺤ ﹰﺔ ﻭﻟـﻪ ﹶﺃ ﺭﺵ ﺍﻟﺰﺍﺋ ِﺪ .ﻭﺇﺫﺍ ﹶﻗ ﹶﻄ ﻊ ﲨﺎﻋﺔﹲ ﹶﻃﺮﻓﹰﺎ ﺃﻭ ﺟﺮﺣﻮﺍ ﺟﺮﺣﹰﺎ ﻳﻮﺟ ﻣﻮﺿ ِ
ﺍﻟ ﹶﻘ ﻮ ﺩ ﻓﻌﻠﻴﻬﻢ ﺍﻟ ﹶﻘ ﻮﺩ ،ﻭ ِﺳﺮﺍﻳ ﹸﺔ ﺍﳉﻨﺎﻳ ِﺔ ﻣﻀﻤﻮﻧﺔﹲ ﰲ ﺍﻟﻨﻔﺲ ﻓﻤﺎ ﺩﻭﺎ ﺑﻘﹶـ ﻮ ٍﺩ ﺃﻭ
ﺡ ﹶﻗ ﺒ ﹶﻞ ﺑ ﺮِﺋﻪِ ،ﻛﻤـﺎ ﻻ
ﻀ ٍﻮ ﺟِ ﺮ
ﺺ ﻣﻦ ﻋ
ِﺩﻳﺔٍ ،ﻭ ِﺳﺮﺍﻳ ﹸﺔ ﺍﻟ ﹶﻘ ﻮ ِﺩ ﻣﻬﺪﻭﺭﺓﹲ ،ﻭﻻ ﻳ ﹾﻘﺘ
ﺗﻄ ﹶﻠﺐ ﻟﻪ ِﺩﻳﺔﹲ.
ـــــــــــــــــــــــــــــــــــ
ﺡ( ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺭﻭﻱ
ﺝ ﻭﺍﳉﹸﺮﻭ ِ
* ﻗﻮﻟـﻪ) :ﻭﻻ ﻳﻘﺘﺺ ﰲ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺠﺎ ِ
ﺏ
ﻕ ،ﻭﳓﻮﻩ ﻋﻦ ﺃﺻﺤﺎ ِ
ﺿ ﻌ ِﺔ ﻭﺍﻟﺴﻤﺤﺎ ِ
ﺐ ﰲ ﺍﻟﺪﺍﻣﻴ ِﺔ ﻭﺍﻟﺒﺎ ِ
ﺹﳚ
ﻋﻦ ﻣﺎﻟﻚ ﺃﻥ ﺍﻟﻘﺼﺎ
ٌ". ﺍﻟﺮﺃﻱ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ+ :
٣١٣ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
) (
ﻛﺘـﺎﺏ ﺍﻟﺪﻳـﺎﺕ *
ﺐ ﻟﺰﻣﺘﻪ ﺩﻳﺘﻪ ،ﻓﺈﻥ ﻛـﺎﻥ ﻋﻤـﺪﹰﺍ ﻒ ﺇﻧﺴﺎﻧﹰﺎ ﺑـﻤﺒﺎﺷﺮ ٍﺓ ﺃﻭ ﺳﺒ ٍ ﻛ ﱡﻞ ﻣﻦ ﹶﺃﺗ ﹶﻠ
ﺐﻣﺤﻀﹰﺎ ﻓﻔﻲ ﻣﺎ ِﻝ ﺍﳉﺎﻧِﻲ ﺣﺎﱠﻟﺔﹰ ،ﻭ ِﺷ ﺒﻪ ﺍﻟﻌﻤ ِﺪ ﻭﺍﳋﻄِﺄ ﻋﻠﻰ ﻋﺎﻗﻠﺘِﻪ ،ﻓﺈﻥ ﹶﻏﺼـ
ﺸ ﺘﻪ ﺣﻴﺔﹲ ﺃﻭ ﺃﺻﺎﺑ ﺘ ﻪ ﺻﺎﻋﻘﺔﹲ ﺃﻭ ﻣﺎﺕ ﲟﺮﺽٍ ،ﺃﻭ ﻏـ ﱠﻞ ﺣـ ﺮﹰﺍ ﺣ ﺮﹰﺍ ﺻﻐﲑﹰﺍ ﹶﻓﻨ ﻬ
ﺕ ﺑﺎﻟﺼﺎﻋﻘ ِﺔ ﺃﻭ ﺍﳊﻴﺔِ ،ﻭﺟﺒﺖ ﺍﻟﺪﻳ ﹸﺔ ﻓﻴﻬﻤﺎ. ﻣﻜﻠﱠﻔﹰﺎ ﻭﻗﻴﺪﻩ ﻓﻤﺎ
ﻓﺼــﻞ
ﻑﱂﺏ ﺍﻟﺮﺟ ﹸﻞ ﻭﻟﺪﻩ ،ﺃﻭ ﺳﻠﻄﺎﻥﹲ ﺭ ِﻋﻴﺘﻪ ،ﺃﻭ ﻣﻌﱢﻠﻢ ﺻﺒﻴﻪ ﻭﱂ ﻳﺴـ ِﺮ ﻭﺇﺫﺍ ﹶﺃ ﺩ
ﺏ.
ﺿ ِﻤﻨﻪ ﺍﳌﺆ ﺩ
ﺐ ﳊﺎﻣ ٍﻞ ﹶﻓﹶﺄ ﺳ ﹶﻘﻄﹶﺖ ﺟﻨﻴﻨﹰﺎ ﻒ ﺑﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺄﺩﻳ ﻀ ﻤ ﻦ ﻣﺎ ﺗ ِﻠ
ﻳ
ﻒ ﺣ ﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻭ ﺍﺳﺘ ﻌﺪﻯ ﻋﻠﻴﻬﺎ ﺭﺟﻞﹲ ﻭﺇﻥ ﻃﻠﺐ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺍﻣﺮﺃ ﹰﺓ ﻟﻜﺸ ِ
ﺖﺿ ِﻤﻨﻪ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﻭﺍﻟـﻤﺴﺘﻌﺪِﻱ ،ﻭﻟﻮ ﻣﺎﺗ ﺖ ﻯ ﻟـﻪ ﻓﺄﺳﻘﻄ ﻁ ﰲ ﺩﻋﻮ ً ﺸ ﺮ ِ
ﺑﺎﻟ
ﻀ ﻤﻨﺎ.
ﹶﻓﺰﻋﹰﺎ ﱂ ﻳ
ﻀ ﻤﻨﻪ،
ﻚ ﺑﻪ ﱂ ﻳ
ﻭﻣﻦ ﹶﺃ ﻣ ﺮ ﺷﺨﺼﹰﺎ ﻣﻜﻠﱠﻔﹰﺎ ﺃﻥ ﻳﱰ ﹶﻝ ﺑﺌﺮﹰﺍ ﺃﻭ ﻳﺼﻌ ﺪ ﺷﺠﺮ ﹰﺓ ﹶﻓﻬﻠ
ﻭﻟﻮ ﺃﻥ ﺍﻵﻣ ﺮ ﺳﻠﻄﺎﻥﹲ ،ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﺄﺟﺮﻩ ﺳﻠﻄﺎﻥﹲ ﺃﻭ ﻏﲑﻩ.
ـــــــــــــــــــــــــــــــــــ
* ﻓﺎﺋﺪﺓ :ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻧﺰﻝ ﺭﺟ ﹲﻞ ﺑﺌﺮﹰﺍ ﻓﺨ ﺮ ﻋﻠﻴﻪ ﺁﺧ ﺮ ﻓﺎ
ﺕ ﺍﻷﻭ ﹸﻝ ﻣﻦ ﺳ ﹾﻘ ﹶﻄﺘِﻪ
ﺕ ﺍﻟﺜﺎﱐ ﺑﻮﻗﻮﻋِﻪ ﻋﻠﻰ ﺍﻷﻭ ِﻝ ﻓﺪ ﻣ ﻪ ﻫ ﺪ ﺭ ﻷﻧﻪ
ﻓﻌﻠﻰ ﻋﺎﻗﻠﺘِﻪ ﺩﻳﺘﻪ ،ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻓﺈﻥ ﻣﺎ
ﻣﺎﺕ ﺑﻔﻌﻠِﻪ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣١٤
ﺑـﺎﺏ ﻣﻘﺎﺩﻳﺮ ﺩﻳﺎﺕ ﺍﻟﻨﻔـﺲ
) (
ﻒﻒ ِﻣ ﹾﺜﻘﺎ ٍﻝ ﺫﻫﺒﺎﹰ ،ﺃﻭ ﺍﺛﻨﺎ ﻋﺸـ ﺮ ﺃﻟـ ِ ﲑ * ،ﺃﻭ ﺃﻟ ﺩﻳ ﹸﺔ ﺍﳊ ﺮ ﺍﳌﺴﻠ ِﻢ ﻣﺎﺋ ﹸﺔ ﺑﻌ ٍ
ﻀ ﺮ ﻣـ ﻦ
ﺩﺭﻫ ٍﻢ ﻓﻀﺔﹰ ،ﺃﻭ ﻣﺎﺋﺘﺎ ﺑﻘﺮ ٍﺓ ﺃﻭ ﺃﻟﻔﺎ ﺷﺎﺓٍ ،ﻓﻬﺬﻩ ﺃﺻﻮ ﹸﻝ ﺍﻟﺪﻳﺔِ ،ﻓﺄﻳﻬﺎ ﹶﺃ ﺣ
ﱄ ﻗﺒﻮﻟﹸﻪ ،ﻓﻔﻲ ﻗﺘ ِﻞ ﺍﻟ ﻌ ﻤ ِﺪ ﻭ ِﺷ ﺒﻬِﻪ ﲬﺲ ﻭﻋﺸﺮﻭ ﹶﻥ ﺑﻨﺖ ﻣﺨﺎﺽٍ، ﺗ ﹾﻠ ﺰﻣﻪ ﹶﻟ ِﺰ ﻡ ﺍﻟﻮ ﱠ
ﺖ ﹶﻟﺒﻮﻥٍ ،ﻭﲬﺲ ﻭﻋﺸﺮﻭ ﹶﻥ ِﺣﻘﱠﺔً ،ﻭﲬـﺲ ﻭﻋﺸـﺮﻭ ﹶﻥ ﻭﲬﺲ ﻭﻋﺸﺮﻭ ﹶﻥ ﺑﻨ
ﺐ ﺃﲬﺎﺳﹰﺎ :ﲦﺎﻧﻮ ﹶﻥ ﻣﻦ ﺍﻷﺭﺑﻌ ِﺔ ﺍﳌﺬﻛﻮﺭﺓِ ،ﻭﻋﺸﺮﻭ ﹶﻥ ﻣـﻦ ﺟﺬﹶﻋﺔﹰ ،ﻭﰲ ﺍﳋﻄِﺄ ﳚ
ﱪ ﺍﻟﻘﻴﻤ ﹸﺔ ﰲ ﺫﻟﻚ )ﺑﻞ ﺍﻟﺴﻼﻣ ﹸﺔ(. ﺑﲏ ﻣﺨﺎﺽٍ ،ﻭﻻ ﺗﻌﺘ
ـــــــــــــــــــــــــــــــــــ
ﻼ ﰲ ﺍﻟﺪﻳ ِﺔ ﻭﰲ ﺍﻷﺧـﺮﻯ * ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﺍﳊﹸﹶﻠ ِﻞ ﺭﻭﺍﻳﺘﺎﻥ ،ﺇﺣﺪﺍﻫﻤﺎ ﻟﻴﺴﺖ ﺃﺻ ﹰ
ﺃﻬﻧﺎ ﺃﺻ ﹲﻞ ﻭﻗﺪﺭﻫﺎ ﻣﺎﺋﺘﺎ ﺣﻠﱠ ٍﺔ ﻣﻦ ﺣﹶﻠ ِﻞ ﺍﻟﻴﻤ ِﻦ ﻛﻞﱡ ﺣﻠﱠ ٍﺔ ﺑﺮﺩﺍﻥِ ،ﻭﻋﻨﻪ ﺃﻥ ﺍﻹﺑ ﹶﻞ ﻫﻲ ﺍﻷﺻ ﹸﻞ
ﺧﺎﺻﺔﹰ ،ﻭﻫﺬﻩ ﺃﺑﺪﺍ ﹲﻝ ﻋﻨﻬﺎ ،ﻓﺈﻥ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﺍﻹﺑ ِﻞ ﻭﺇﻻ ﺍﻧﺘﻘ ﹶﻞ ﺇﻟﻴﻬﺎ ﺍﻫـ.
ﻼ ﺚ ﺍﻟﺪﻟﻴﻞِ ،ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﺸ ﻲ :ﻫﻲ ﺃﻇﻬ ﺮ ﺩﻟـﻴ ﹰ ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺠﺎ :ﻫﻲ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﻣﻦ ﺣﻴ ﹸ
ﻁ ﻭﺍﻟ ﻌﺼﺎ ﻣﺎﺋﺔﹲ ﻣﻦ ﺍﻹﺑ ِﻞ() (١ﺍﻧﺘﻬﻰ ،ﻭﻋﻦ ﻋﻄﹶﺎﺀ: ﺴ ﻮ ِﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ) :ﰲ ﻗﺘﻴ ِﻞ ﺍﻟ
)ﹶﻗﻀﻰ ﰲ ﺍﻟ ﺪﻳ ِﺔ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻹﺑ ِﻞ ﻣﺎﺋ ﹰﺔ ﻣﻦ ﺍﻹﺑ ِﻞ ﻭﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻟﺒﻘ ِﺮ ﻣﺎﺋﺘﻲ ﺑﻘﺮ ﹰﺓ ﻭﻋﻠﻰ ﺃﻫﻞ
ﺍﻟﺸﺎ ِﺀ ﺃﻟﻔﻲ ﺷﺎﺓ ﻭﻋﻠﻰ ﺃﻫ ِﻞ ﺍﳊﹸﹶﻠ ِﻞ ﻣﺎﺋﱵ ﺣﻠﱠﺔ ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟ ﹶﻘ ﻤ ِﺢ ﺷﻴﺌﹰﺎ ﱂ ﳛﻔﻈﹾﻪ ﳏﻤـ ﺪ
ﻱ ﹸﻗِﺘﻞﹶ ،ﻓﺠﻌـﻞ
ﻼ ﻣﻦ ﺑﲏ ﻋ ِﺪ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ( ،ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ) ،(٢ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺟ ﹰ
ﻒ ﺩﺭﻫ ٍﻢ) ،(٣ﻭﰲ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑ ِﻦ ﺣ ﺰ ٍﻡ ﻭﻋﻠﻰ ﺃﻫـ ِﻞ ﺭﺳﻮ ﹸﻝ ﺍﷲ ِ ﺩﻳﺘﻪ ﺍﺛﻨﱴ ﻋﺸ ﺮ ﺃﻟ
ﻒ ﺩﻳﻨﺎ ٍﺭ.
ﺐ ﺃﻟ
ﺍﻟﺬﻫ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ .١٦٦ ،١٦٤/٢
) (٢ﰲ ﺳﻨﻨﻪ ﺑﺮﻗﻢ ).(٤٥٤٤ ،٤٥٤٣
) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺮﻗﻢ ) ،(٤٥٤٦ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ :ﺑﺎﺏ ﺫﻛﺮ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻌﻘﻮﻝ ،ﻣﻦ
ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ .ﺍﺘﱮ ،٥٢/٨ﻭﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻗﻢ ) .(١٧٨٨ﻭﺍﻧﻈﺮ :ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﺭﻗﻢ ).(٢٢٤٥
٣١٥ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻒ ﺩﻳ ِﺔ ﺍﳌﺴﻠﻢِ ،ﻭﺩﻳـ ﹸﺔ ﺍﻟـ ﻤﺠﻮﺳـ ﻲ ﻭﺍﻟﻮﹶﺛِﻨ ﻲ ﲦﺎﻧﻤﺎﺋ ِﺔ
ﻭﺩﻳ ﹸﺔ ﺍﻟ ِﻜﺘﺎِﺑ ﻲ ﻧﺼ
ﲔ.
ﺼﻒِ ،ﻛﺎﳌﺴﻠﻤ ﺩﺭﻫﻢٍ ،ﻭﻧﺴﺎﺅﻫﻢ ﻋﻠﻰ ﺍﻟﻨ
) (
ﲔ
ﺐ ﰲ ﺍﳉـﻨ ِﺼﻪ ﺑﻌﺪ ﺍﻟﺒ ﺮ ِﺀ * ،ﻭﲡـ
ﻭﺩﻳ ﹸﺔ ِﻗ ﻦ ﻗﻴﻤﺘﻪ ،ﻭﰲ ﺟِﺮﺍ ِﺣ ِﻪ ﻣﺎ ﻧﻘ
) (
ﺸ ﺮ ﺩﻳ ِﺔ ﺃﹸ ﻣ ِﻪ ﻏﹸ ﺮ ﹰﺓ * ،ﻭ ﻋ
ﺸ ﺮ ﻗﻴﻤﺘِﻬﺎ ﺇﻥ ﻛـﺎﻥ ﳑﻠﻮﻛـﺎﹰ، ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﹸﻧﺜﹶﻰ ﻋ
ـــــــــــــــــــــــــــــــــــ
ﺼﻪ ﺑﻌﺪ ﺍﻟﺒ ﺮ ِﺀ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﺟﺮﺍﺣِـﻪ ﺇﻥ ﱂ
* ﻗﻮﻟـﻪ" :ﻭﰲ ﺟﺮﺍ ِﺣ ِﻪ ﻣﺎ ﻧ ﹶﻘ
ﺼﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺪﺭﹰﺍ ﰲ ﺍﳊ ِﺮ ﻓﻬﻮ ﻣﻘﺪﺭ ﰲ ﺍﻟﻌﺒ ِﺪ ﻣﻦ ﻗﻴﻤﺘِـﻪ
ﳊﺮ ﻣﺎ ﻧ ﹶﻘ
ﻳﻜﻦ ﻣﻘﺪﺭﹰﺍ ﻣﻦ ﺍ ﹸ
ﺼﺘﻪ ﺍﳉﻨﺎﻳ ﹸﺔ ﺃﻗ ﱠﻞ ﻣﻦ ﺫﻟﻚ ﺃﻭ
ﺸ ِﺮ ﻗﻴﻤﺘِﻪ ﻧ ﹶﻘ
ﻒ ﻋ
ﻒ ﻗﻴﻤﺘِﻪ ﻭﰲ ﻣ ﻮﺿﺤﺘِﻪ ﻧﺼ
ﻓﻔﻲ ﻳﺪِﻩ ﻧﺼ
ﺃﻛﺜﺮ ،ﻭﻋﻨﻪ ﺃﻧﻪ ﻳﻀﻤ ﻦ ﲟﺎ ﻧ ﹶﻘﺺ ،ﺍﺧﺘﺎﺭﻩ ﺍﳋﻼﱠﻝ ﺍﻫـ.
ﺸ ﺮ ﺩﻳـ ِﺔ ﺃﻣـ ِﻪ ﻏﹸـ ﺮ ﹰﺓ" ،ﻭﰲ
ﲔ ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﹸﻧﺜﹶﻰ ﻋ
ﺐ ﰲ ﺍﳉﻨ ِ
* ﻗﻮﻟـﻪ" :ﻭﲡ
ﺙ ﺍﺑ ِﻦ ﺍﻟﺼﺤﻴﺤﲔ) :(١ﺃﻥ ﺍﻟﻨ
ﱯ ﹶﻗﻀﻰ ﺃﻥ ِﺩﻳ ﹶﺔ ﺟﻨﻴﻨِﻬﺎ ﻏﹸ ﺮ ﹶﺓ ﻋﺒ ٍﺪ ﺃﻭ ﻭﻟﻴﺪﺓٍ ،ﻭﻋﻨﺪ ﺍﳊﹶﺎ ِﺭ ِ
ﺸ ﺮ ﻣﻦ ﺍﻹﺑ ِﻞ ﺃﻭ ﻣﺎﺋ ﹸﺔ ﺷﺎﺓٍ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ
ﲔ ﹸﻏﺮ ﹸﺓ ﻋﺒ ٍﺪ ﺃﻭ ﹶﺃ ﻣ ٍﺔ ﺃﻭ ﻋ
ﺃﰊ ﺃﺳﺎﻣﺔ :ﻭﰲ ﺍﳉﻨ ِ
ﲔ ﺍﻷﻣ ِﺔ ﻋﺸـ ﺮ
ﺐ ﰲ ﺟﻨ ِ
ﺣﺠﺮ :ﻭﻗﺪ ﺗﺼﺮﻑ ﺍﻟﻔﻘﻬﺎ ُﺀ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ :ﺍﻟﻮﺍﺟ
ﺸ ﺮ ﺩﻳﺘِﻬﺎ ،ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺍﳋﺮﻗـﻲ :ﻭﺩﻳـ ﹸﺔ
ﲔ ﺍﳊﺮ ِﺓ ﻋ ﻗﻴﻤ ِﺔ ﹸﺃﻣﻪ ،ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﻮﺍﺟ
ﺐ ﰲ ﺟﻨ ِ
ﺲ
ﻀﺮﺑ ِﺔ ﻣﻴﺘﺎﹰ ،ﻭﻛﺎﻥ ﻣﻦ ﺣ ﺮ ٍﺓ ﻣﺴﻠﻤ ٍﺔ ﹸﻏ ﺮﹲﺓ ﻋﺒ ٍﺪ ﺃﻭ ﺃﻣ ٍﺔ ﻗﻴﻤﺘﻬﺎ ﲬ
ﻂ ﻣﻦ ﺍﻟ
ﲔ ﺇﺫﺍ ﺳ ﹶﻘ ﹶ
ﺍﳉﻨ ِ
ﺸ ِﺮ ﺍﻟﺪﻳـﺔِ،
ﻒ ﻋ
ﻂ ﺣﻴﺎﹰ ،ﻗﺎﻝ ﺍﳌﻮﻓﻖ :ﺍﻟ ﻐﺮ ﹸﺓ ﻗﻴﻤﺘﻬﺎ ﻧﺼ
ﻣﻦ ﺍﻹﺑ ِﻞ ﻣﻮﺭﻭﺛ ﹲﺔ ﻋﻨﻪ ،ﻛﺄﻧﻪ ﺳ ﹶﻘ ﹶ
ﺲ ﻣﻦ ﺍﻹﺑﻞِ ،ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﻋﻤ ﺮ ﻭﺯﻳ ٍﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻨﺨﻌـ ﻲ
ﻭﻫﻲ ﲬ
= ﻕ
ﱯ ﻭﺭﺑﻴﻌ ﹸﺔ ﻭﻗﺘﺎﺩ ﹸﺓ ﻭﻣـﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺇﺳﺤـﺎ
ﺸ ﻌ
ﻭﺍﻟ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺍﻟﻜﻬﺎﻧﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ،ﻭﰲ :ﺑﺎﺏ ﺟﻨﲔ ﺍﳌﺮﺃﺓ ،ﻭﺑﺎﺏ ﺟﻨﲔ ﺍﳌﺮﺃﺓ ﻭﺃﻥ
ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﻭﻋﺼــﺒﺔ ﺍﻟﻮﺍﻟــﺪ ﻻ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٧٥/٧
،١٥٢١٤/٩ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﺩﻳﺔ ﺍﳉﻨﲔ ،..ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ .ﺻﺤﻴﺢ ﻣﺴﻠﻢ .١٣١٠ ،١٣٠٩/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣١٦
ﻭﺗﻘ ﺪ ﺭ ﺍﳊﺮ ﹸﺓ ﹶﺃ ﻣ ﹰﺔ .ﻭﺇﻥ ﺟﻨﻰ ﺭﻗﻴﻖ ﺧ ﹶﻄﹰﺄ ﺃﻭ ﻋﻤﺪﹰﺍ ﻻ ﹶﻗ ﻮ ﺩ ﻓﻴﻪ ،ﺃﻭ ﻓﻴـﻪ ﻗـ ﻮ ﺩ
ﲑ ِﺇ ﹾﺫ ِﻥ ﺳﻴﺪِﻩ ﺗﻌﱠﻠ ﻖ ﺫﻟﻚ ﺑﺮﻗﺒﺘِﻪ ،ﻓﻴﺨﻴ ﺮ ﺳﻴﺪﻩ
ﻒ ﻣﺎ ﹰﻻ ﺑﻐ ِ
ﲑ ﻓﻴﻪ ﺍﳌﺎ ﹸﻝ ﺃﻭ ﹶﺃﺗ ﹶﻠ ﻭﺍ ﺧِﺘ
ﳉﻨﺎﻳ ِﺔ ﻓﻴ ﻤ ِﻠﻜﹶﻪ ﺃﻭ ﻳﺒﻴﻌﻪ ﻭﻳـﺪﻓ ﻊ
ﱄﺍ ِ
ﺵ ﺟﻨﺎﻳﺘِﻪ ﺃﻭ ﻳﺴﱢﻠ ﻤﻪ ﺇﱃ ﻭ ﱢ ﺑﲔ ﺃﻥ ﻳ ﹾﻔ ِﺪﻳﻪ ﺑﹶﺄ ﺭ ِ
ﲦﻨﻪ.
ـــــــــــــــــــــــــــــــــــ
ﻉ ﰲ ﺍﳉﻨﺎﻳﺎﺕِ ،ﻭﻫﻮ ﹶﺃ ﺭﺵ ﺍﳌﹸﻮﺿِﺤ ِﺔ
ﺏ ﺍﻟﺮﺃﻱ ،ﻭﻷﻥ ﺫﻟﻚ ﹶﺃﹶﻗﻞﱡ ﻣﺎ ﻗﺪﺭﻩ ﺍﻟﺸﺮ
=ﻭﺃﺻﺤﺎ
ﺸ ِﺮ ﺍﻟﺪﻳ ِﺔ ﻣﻦ ﺍﻷﺻﻮ ِﻝ ﻛﻠﱢﻬـﺎ
ﺴ ﻦ ﻓﹶﺮ ﺩﺩﻧﺎﻩ ﺇﻟﻴﻪ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ ﺍﺗﻔ ﻖ ﻧِﺼﻒ ﻋ
ﻭﺩﻳ ﹸﺔ ﺍﻟ
ﺸ ِﺮ ﺍﻟﺪﻳ ِﺔ ﻣﻦ ﻏﲑِﻫﺎ ﻣﺜﻞ ﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤـ ﹸﺔ
ﻒ ﻋ
ﺑﺄﻥ ﺗﻜﻮﻥ ﻗﻴﻤﺘﻬﺎ ﺧﻤﺴﹰﺎ ﻣﻦ ﺍﻹﺑ ِﻞ ﻓﻨﺼ
ﲔ ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺃﺭﺑﻌﻤﺎﺋ ِﺔ ﺩﺭﻫﻢٍ ،ﻓﻈﺎﻫ ﺮ ﻛﻼ ِﻡ ﺍ ِ
ﳋﺮﻗ ﻲ ﺃﻬﻧﺎ ﺗ ﹶﻘﻮﻡ ﺑﺎﻹﺑـ ِﻞ ﻷﻬﻧـﺎ ﺍﻹﺑ ِﻞ ﺃﺭﺑﻌ
ﲔ
ﺐ ﺃﻭ ﺍﻟ ﻮ ِﺭﻕِ ،ﻓﺘﺠﻌﻞ ﻗﻴﻤﺘﻬﺎ ﲬﺴ
ﺍﻷﺻﻞﹸ ،ﻭﻋﻠﻰ ﻗﻮ ِﻝ ﻏﲑﻩ ِﻣ ﻦ ﺃﺻﺤﺎﺑِﻨﺎ ﺗ ﹶﻘﻮ ﻡ ﺑﺎﻟﺬﻫ ِ
ﻕ ﺑﻪ،
ﺐ ﺑﻪ ،ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟ ﻮ ِﺭ ِ
ﺖ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻟﺬﻫ ِ
ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺳﺘﻤﺎﺋ ِﺔ ﺩﺭﻫﻢٍ ،ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﹸﻗ ﻮ ﻣ
ﳋﺮﻗﻲ ،ﻭﻋﻠﻰ ﻗﻮﻝ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ ﱂ ﳚﺪ ﺍﻟﻐ ﺮ ﹶﺓ ﺍﻧﺘﻘ ﹶﻞ ﺇﱃ ﺧ ﻤ ٍ
ﺲ ﻣﻦ ﺍﻹﺑﻞ ﻋﻠﻰ ﻗﻮﻝ ﺍ ِ
ﲔ ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺳﺘﻤﺎﺋ ِﺔ ﺩﺭﻫ ٍﻢ .ﺍﻧﺘﻬﻰ.
ﻏﲑﻩ ﻳﻨﺘﻘ ﹸﻞ ﺇﱃ ﲬﺴ
٣١٧ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
) (
ﺑـﺎﺏ ﺩﻳﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﻣﻨﺎﻓﻌـﻬﺎ *
ﻒ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ ﺷﻲﺀٌ ﻭﺍﺣﺪ ﻛﺎﻷﻧﻒِ ،ﻭﺍﻟﻠﺴﺎﻥِ ،ﻭﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ﻓﻔﻴﻪ ﻣ ﻦ ﹶﺃﺗ ﹶﻠ
ﺲ.
ﺩﻳ ﹸﺔ ﺍﻟﻨﻔ ِ
ﺤﻴ ﻴﻦِ ،ﻭﺛﹶـ ﺪﻳ ِﻲ ﺸ ﹶﻔﺘ ﻴﻦِ ،ﻭﺍﻟﱠﻠ ﻭﻣﺎ ﻓﻴﻪ ﻣﻨﻪ ﺷﻴﺌﺎ ِﻥ ﻛﺎﻟﻌﻴﻨ ﻴﻦِ ،ﻭﺍﻷُﺫﻧ ﻴﻦِ ،ﻭﺍﻟ
ﺍﳌﺮﺃﺓِ ،ﻭﹶﺛ ﻨ ﺪ ﻭﺗﻲ ﺍﻟﺮﺟﻞِ ،ﻭﺍﻟﻴﺪﻳﻦِ ،ﻭﺍﻟ ﺮ ﺟ ﹶﻠﲔِ ،ﻭﺍ َﻷﹾﻟﻴﺘ ﻴﻦِ ،ﻭﺍﻷُﻧﹶﺜﻴ ﻴ ِﻦ ،ﻭِﺇ ﺳ ﹶﻜﺘﻲ
ﺨ ﺮﻳ ِﻦ ﹸﺛﻠﹸﺜﺎ ﺍﻟﺪﻳـﺔِ ،ﻭﰲ ﺍﳌﺮﺃ ِﺓ ﻓﻔﻴﻬﻤﺎ ﺍﻟﺪﻳﺔﹸ ،ﻭﰲ ﹶﺃ ﺣ ِﺪﻫﻤﺎ ﻧﺼﻔﹸﻬﺎ ،ﻭﰲ ﺍﻟـ ِﻤ ﻨ
ﺍﳊﺎﺟ ِﺰ ﺑﻴﻨﻬﻤﺎ ﺛﻠﺜﹸﻬﺎ ،ﻭﰲ ﺍﻷﺟﻔﺎ ِﻥ ﺍﻷﺭﺑﻌ ِﺔ ﺍﻟﺪﻳﺔﹸ ،ﻭﰲ ﻛﻞ ﺟ ﹾﻔ ٍﻦ ﺭﺑﻌﻬـﺎ ،ﻭﰲ
ﺸ ﺮ ﺍﻟﺪﻳﺔِ ،ﻭﰲ ﻛـﻞ ﺃﺻﺎﺑ ِﻊ ﺍﻟﻴﺪﻳ ِﻦ ﺍﻟﺪﻳ ﹸﺔ ﻛﺄﺻﺎﺑ ِﻊ ﺍﻟ ﺮ ﺟ ﹶﻠﲔِ ،ﻭﰲ ﻛﻞ ﺃﺻﺒ ٍﻊ ﻋ
ﻒ ﻋﺸـ ِﺮ ﺼ ٍﻞ ﻧﺼـ ﺚ ﻋﺸ ِﺮ ﺍﻟﺪﻳﺔِ ،ﻭﺍﻹﺎ ﻡ ِﻣ ﹾﻔﺼﻼﻥ ،ﻓﻔﻲ ﻛ ﱢﻞ ِﻣ ﹾﻔ ﺃﹸﻧﻤ ﹶﻠ ٍﺔ ﺛﻠ ﹸ
ﺴ ﻦ.
ﺍﻟﺪﻳﺔِ ،ﻛﺪﻳ ِﺔ ﺍﻟ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺟﻨﻰ ﺍﻟﻌﺒ ﺪ ﺧﻄﹰﺄ ﻓﺴﻴﺪﻩ ﺑﺎﳋﻴﺎ ِﺭ ﺑﲔ ﻓﺪﺍﺋِﻪ ﺑﺎﻷﻗ ﱢﻞ ﻣﻦ ﻗﻴﻤﺘِﻪ ﺃﻭ
ﻉ ﰲ ﺍﳉﻨﺎﻳﺔ ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ :ﻭﲨﻠ ﹸﺔ ﺫﻟﻚ ﺃﻥ ﺟﻨﺎﻳ ﹶﺔ ﺍﻟﻌﺒ ِﺪ ﺇﺫﺍ ﺵ ﺟﻨﺎﻳﺘِﻪ ﺃﻭ ﺗﺴﻠﻴﻤﻪ ﻟﻴﺒﺎ ﹶﺃ ﺭ ِ
ﺹ ﻓﻌﻔﺎ ﻋﻨﻬﺎ ﺇﱃ ﺍﳌﺎ ِﻝ ﺗﺘﻌﻠﱠﻖ ﺑﺮﻗﺒﺘِﻪ ،ﻷﻧﻪ ﻛﺎﻧﺖ ﻣﻮ ِﺟﺒ ﹰﺔ ﻟﻠﻤﺎ ِﻝ ﺃﻭ ﻛﺎﻧﺖ ﻣﻮ ِﺟﺒ ﹰﺔ ﻟﻠﻘﺼﺎ ِ
ﺐ ﺷﻲ ٌﺀ ﻭﻻ ﳝﻜ ﻦ ﺇﻟﻐﺎﺅﻫﺎ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻥ ﺗﺘﻌﻠﱠﻖ ﺑﺮﻗﺒﺘِﻪ ﺃﻭ ﺫﻣﺘِﻪ ﺃﻭ ﺫﻣ ِﺔ ﺳﻴﺪِﻩ ،ﺃﻭ ﻻ ﳚ
ﳊﺮ ،ﻭﻷﻥ ﺟﻨﺎﻳ ﹶﺔ ﺍﻟﺼﻐ ِﲑ ﻭﺍﻨﻮ ِﻥ ﻏ ﲑ ﻣﻠﻐﺎ ٍﺓ ﺐ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﺠﻨﺎﻳ ِﺔ ﺍ ﹸﻷﻬﻧﺎ ﺟﻨﺎﻳ ﹸﺔ ﺁﺩﻣ ٍﻲ ﻓﻮﺟ
ﻣﻊ ﻋ ﹾﺬ ِﺭ ِﻩ ﻭﻋﺪ ِﻡ ﺗﻜﻠﻴﻔِﻪ ،ﻓﺎﻟﻌﺒﺪ ﺃﻭﱃ ﻭﻻ ﳝﻜ ﻦ ﺗﻌﻠﻴﻘﹸﻬﺎ ﺑﺬﻣﺘِﻪ ،ﻷﻧﻪ ﻳﻔﻀِﻲ ﺇﱃ ﺇﻟﻐﺎﺋِﻬﺎ ﺃﻭ
ﺠ ِﻦ ﻓﺘﻌﻴ ﻦ ﺗﻌﻠﻴﻘﹸﻬﺎ ﺑﺮﻗﺒ ِﺔ
ﺠِﻨ ﻲ ﺇﱃ ﻏ ِﲑ ﻏﺎﻳﺔٍ ،ﻭﻻ ﺑﺬﻣ ِﺔ ﺍﻟﺴﻴﺪِ ،ﻷﻧﻪ ﱂ ﻳ ﺗﺄﺧ ِﲑ ﺣ ﻖ ﺍﻟـ ﻤ
ﺹ .ﺍ.ﻫـ. ﺐ ﺟﻨﺎﻳﺘﻪ ﻓﺘﻌﻠﱠﻖ ﺑﺮﻗﺒﺘِﻪ ﻛﺎﻟﻘِﺼﺎ ِﺍﻟﻌﺒﺪِ ،ﻭﻷﻥ ﺍﻟﻀﻤﺎ ﹶﻥ ﻣﻮ ِﺟ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣١٨
ﻓﺼــﻞ
) (
ﺸﻢ ،ﻭﺍﻟـﺬﱠﻭﻕ، ﻭﰲ ﻛ ِﻞ ﺣﺎ ﺳ ٍﺔ ﺩﻳﺔﹲ ﻛﺎﻣﻠﺔﹲ * ،ﻭﻫﻲ :ﺍﻟﺴﻤﻊ ،ﺍﻟﺒﺼﺮ ،ﻭﺍﻟ
ﺸﻲِ ،ﻭﺍﻷﻛـﻞِ ،ﻭﺍﻟﻨﻜـﺎﺡِ ،ﻭﻋـﺪ ِﻡ ﻭﻛﺬﺍ ﰲ ﺍﻟﻜﻼ ِﻡ ﻭﺍﻟ ﻌ ﹾﻘﻞِ ،ﻭﻣﻨﻔﻌ ِﺔ ﺍﻟـ ﻤ
ﻂ.
ﺍﺳﺘﻤﺴﺎ ِﻙ ﺍﻟﺒﻮ ِﻝ ﺃﻭ ﺍﻟﻐﺎﺋ ِ
ﺱ ﻭﺍﻟﻠﱢﺤﻴـ ِﺔ ﻭﰲ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﺸﻌﻮ ِﺭ ﺍﻷﺭﺑﻌ ِﺔ ﺍﻟ ﺪﻳﺔﹸ ،ﻭﻫﻲ :ﺷﻌ ﺮ ﺍﻟـﺮﺃ ِ
ﻂ ﻣﻮ ِﺟﺒﻪ .ﻭﰲ ﺍﻷﻋﻮ ِﺭ ﺍﻟ ﺪﻳـ ﹸﺔ
ﺖ ﺳﻘ ﹶ ﺏ ﺍﻟﻌﻴﻨﲔِ ،ﻓﺈﻥ ﻋﺎ ﺩ ﻓﻨﺒ ﲔ ﻭﹶﺃﻫﺪﺍ ِ
ﻭﺍﳊﺎﺟﺒ ِ
) (
ﺢ ﺍﳌﻤﺎﺛﻠ ﹶﺔ ﻟﻌﻴﻨِﻪ ﺍﻟﺼﺤﻴﺤ ِﺔ ﻋﻤﺪﹰﺍ ﻓﻌﻠﻴﻪ ﲔ ﺍﻟﺼﺤﻴ ِ ﻛﺎﻣﻠﺔ * ،ﻭﺇﻥ ﻗﻠ ﻊ ﺍﻷﻋﻮ ﺭ ﻋ
) (
ﺩﻳﺔﹲ ﻛﺎﻣﻠﺔﹲ ﻭﻻ ﻗِﺼﺎﺹ ،ﻭﰲ ﹶﻗﻄﹾــ ِﻊ ﻳ ِﺪ ﺍ َﻷ ﹾﻗ ﹶﻄ ِﻊ * ﻧﺼ
ﻒ ﺍﻟﺪﻳ ِﺔ ﻛﻐﲑﻩ.
ـــــــــــــــــــــــــــــــــــ
ﺴ ِﻄ ِﻪ ﻣﻦ ﺍﻟﺪﻳﺔ؛ ﻭﺇﳕﺎ ﲡﺐ ﺩﻳﺘﻪ ،ﺇﺫﺍ ﺃﺯﺍﻟﹶﻪ ﻋﻠﻰ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﺑﻌﺾ ﺫﻟﻚ ﺑ ِﻘ
ﺖ ﺍﻟﺪﻳﺔﹸ ،ﻭﺇﻥ ﺃﺑﻘﹶﻰ ﻣﻦ ﳊﻴﺘِﻪ ﻣﺎ ﻻ ﲨﺎ ﹶﻝ ﻓﻴﻪ ﺍﺣﺘﻤـ ﹶﻞ ﺃﻥ
ﻭﺟ ٍﻪ ﻻ ﻳﻌﻮﺩ ،ﻓﺈﻥ ﻋﺎ ﺩ ﺳﻘﻄ ِ
ﻳﻠﺰﻣﻪ ﺑﻘﺴﻄِﻪ ﻭﺍﺣﺘﻤ ﹶﻞ ﺃﻥ ﻳﻠﺰﻣﻪ ﻛﻤﺎ ﹸﻝ ﺍﻟﺪﻳﺔ.
ﲔ
ﺺ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻗﻠ ﻊ ﺍﻷﻋـﻮ ﺭ ﻋـ
ﲔ ﺍﻷﻋﻮ ِﺭ ﺩﻳ ﹲﺔ ﻛﺎﻣﻠ ﹲﺔ ﻧ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﻋ ِ
ﺻﺤﻴ ٍﺢ ﳑﺎﺛﻠ ﹰﺔ ﻟﻌﻴﻨِﻪ ﺍﻟﺼﺤﻴﺤ ِﺔ ﻋﻤﺪﹰﺍ ﻓﻌﻠﻴﻪ ﺩﻳ ﹲﺔ ﻛﺎﻣﻠ ﹲﺔ ﻭﻻ ﻗِﺼﺎﺹ ،ﻭﻳﺤﺘﻤِﻞ ﺃﻥ ﺗﻘﻠـ ﻊ
ﲔ ﺻـﺤﻴ ٍﺢ
ﻒ ﺍﻟﺪﻳﺔِ ،ﻭﺇﻥ ﻗﻠ ﻊ ﻋ
ﻒ ﺍﻟﺪﻳﺔِ ،ﻭﺇﻥ ﻗﻠﻌﻬﺎ ﺧﻄﹰﺄ ﻓﻌﻠﻴﻪ ﻧﺼ
ﻋﻴﻨﻪ ﻭﻳﻌﻄﹶﻰ ﻧﺼ
ﻒ ﺍﻟﺪﻳـﺔِ،
ﻋﻤﺪﹰﺍ ﺧﻴﺮ ﺑﲔ ﻗﹶﻠ ٍﻊ ﻭﻻ ﺷﻲ َﺀ ﻟـﻪ ﻏﲑﻫﺎ ﻭﺑﲔ ﺍﻟﺪﻳﺔِ ،ﻭﰲ ﻳ ِﺪ ﺍ َﻷﻗﹾﻄ ِﻊ ﻧﺼـ
ﻭﻛﺬﻟﻚ ﰲ ِﺭ ﺟﻠِﻪ ،ﻭﻋﻨﻪ ﻓﻴﻬﺎ ﺩﻳ ﹲﺔ ﻛﺎﻣﻠ ﹲﺔ .ﺍﻧﺘﻬﻰ.
* ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻗﻮﻟـﻪ" :ﻭﰲ ﻳ ِﺪ ﺍ َﻷﻗﹾﻄ ِﻊ" ﺇﱃ ﺁﺧﺮﻩ ،ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﺇﻥ ﺍﺧﺘﺎﺭ
ﺹ ﺃﻭ
ﺐ ﻓﻴﻪ ﺍﻟﻘﺼﺎ
ﺹ ﰲ ﻣﺜﻠِﻪ ﻓﻜﺎﻥ ﺍﻟﻮﺍﺟ
ﺹ ﻓﻠﻪ ﺫﻟﻚ ،ﻷﻧﻪ ﻋﻀ ﻮ ﺃﻣﻜ ﻦ ﺍﻟﻘﺼﺎ
ﺍﻟﻘِﺼﺎ
ﺩﻳ ﹶﺔ ﻣﺜﻠِﻪ ،ﻛﻤﺎ ﻟﻮ ﹶﻗ ﹶﻄ ﻊ ﺃﺫﻥ ﻣﻦ ﻟـﻪ ﹸﺃ ﹸﺫ ﹲﻥ ﻭﺍﺣﺪﺓﹲ ،ﻭﻋﻨﻪ ﻓﻴﻬﺎ ﺩِﻳ ﹲﺔ ﻛﺎﻣﻠﺔ ،ﻓﻌﻠﻴﻬﺎ ﺇﺫﺍ ﹶﻗ ﹶﻄ ﻊ
= ﲔ ﺍ َﻷﻋﻮﺭِ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﺍﻷﻭ ﹸﻝ ﺍ.ﻫـ.
ﻳ ﺪ ﺻﺤﻴ ٍﺢ ﱂ ﻳ ﹾﻘ ﹶﻄﻊ ،ﻛﻤﺎ ﻟﻮ ﹶﻗ ﹶﻄ ﻊ ﻋ
٣١٩ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺴ ِﺮ ﺍﻟ ِﻌﻈﹶـﺎﻡ
ﺝ ﻭ ﹶﻛ ﺸﺠﺎ ِ ﺑـﺎﺏ ﺍﻟ
ﺸﺮ :ﺍﳊﺎﺭﺻ ﹸﺔ ﺍﻟـﱵ ﺱ ﻭﺍﻟﻮﺟ ِﻪ ﺧﺎﺻﺔﹰ ،ﻭﻫﻲ ﻋ ﺡ ﰲ ﺍﻟـﺮﺃ ِ ﺠ ﹸﺔ :ﺍﳉﹸﺮ
ﺸ ﺍﻟ
ﻼ ﻭﻻ ﺗ ﺪ ِﻣ ﻴﻪِ ،ﰒ ﺍﻟﺒﺎ ِﺯﹶﻟﺔﹸ ﻭﻫﻲ ﺍﻟﺪﺍﻣﻴﺔﹸ ،ﻭﺍﻟﺪﺍﻣﻌـ ﹸﺔ ﳉ ﹾﻠ ﺪ ﺃﻱ ﺗﺸﻘﱡﻪ ﻗﻠﻴ ﹰ
ﺤ ِﺮﺹ ﺍ ِﺗ
) (
ﺿ ﻌﺔﹸ ،ﻭﻫﻲ ﺍﻟـﱵ ﺗ ﺒﻀـ ﻊ ﺍﻟﻠﺤـﻢ ،ﰒ ﻭﻫﻲ ﺍﻟﱵ ﻳﺴﻴ ﹸﻞ ﻣﻨﻬﺎ ﺍﻟﺪ ﻡ * ،ﰒ ﺍﻟﺒﺎ ِ
ﺴ ﻤﺤﺎﻕ ،ﻭﻫﻲ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻈ ِﻢ ﺤﻢِ ،ﰒ ﺍﻟ ﺍﹸﳌﺘﻼﺣِﻤﺔﹸ ،ﻭﻫﻲ ﺍﻟﻐﺎﺋﺼﺔ ﰲ ﺍﻟﱠﻠ
) (
ﺤ ِﺔﺲ ﻻ ﻣ ﹶﻘ ﺪ ﺭ ﻓﻴﻬﺎ * ،ﺑﻞ ﺣﻜﻮﻣﺔﹲ ،ﻭﰲ ﺍﻟـﻤﻮ ِ
ﺿ ﻗﺸﺮﺓﹲ ﺭﻗﻴﻘﺔﹲ ،ﻓﻬﺬﻩ ﺍﳋﻤ
ـــــــــــــــــــــــــــــــــــ
ﺺ ﻋﻠﻴﻪ ﻛﻜﻤﺎ ِﻝ ﻗﻴﻤ ِﺔ ﺻﻴ ِﺪ ﺍﳊﺮ ِﻡ
ﲔ ﺍﻷﻋﻮ ِﺭ ﺩﻳ ﹲﺔ ﻛﺎﻣﻠﺔﹲ ،ﻧ
=ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﰲ ﻋ ِ
ﺺ ﻋﻠﻴﻪ ،ﻭﺫﻛﺮ ﺍﺑ ﻦ
ﻒ ﺍﻟ ﺪﻳﺔِ ،ﻧ
ﺍﻷﻋﻮﺭِ ،ﻓـﺈﻥ ﻗﻠﻌﻬـــﺎ ﺻﺤﻴ ﺢ ﻓﻠﻪ ﺍﻟ ﹶﻘ ﻮﺩ ﻣﻊ ﻧﺼ ِ
ﻒ
ﻋﻘﻴ ٍﻞ ﻫﻨﺎ ﺭﻭﺍﻳﺘﲔ ،ﻭﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﺃﻧﻪ ﻻ ﹶﻗ ﻮ ﺩ ﻓﻴﻬﺎ ،ﻭﰲ ﺍﻟﺮﻭﺿﺔ :ﺇﻥ ﹶﻗﹶﻠﻌﻬﺎ ﺧﻄﹰﺄ ﻓﻨﺼ
ﺺ ﻋﻠﻴـﻪ. ﲔ ﺻﺤﻴ ٍﺢ ﺧ ﹶﻄﹰﺄ ﻓﻨﺼ
ﻒ ﺍﻟﺪﻳ ِﺔ ﻭﺇﻻ ﻓﺎﻟﺪﻳ ﹸﺔ ﻛﺎﻣﻠﺔ ،ﻧ ﺍﻟﺪﻳﺔِ ،ﻭﺇﻥ ﻗﻠﻊ ﺍﻷﻋﻮ ﺭ ﻋ
ﲔ
ﻧ ﹶﻘ ﹶﻞ ﻣ ﻬﻨﺎ ﻋﻦ ﻋﻤ ﺮ ﻭﻋﺜﻤﺎ ﹶﻥ ﻭﻋﻠ ٍﻲ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﻻ ﻳ ﹾﻘﺘﺺ ﻣﻨﻪ ﺇﺫﺍ ﹶﻓﻘﹶـﹶﺄ ﻋـ
ﺻﺤﻴﺢٍ ،ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﺧﺎﻟ ﹶﻔ ﻬ ﻢ ﺇﻻ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻗﻴﻞ :ﺗ ﹾﻘﹶﻠﻊ ﻋﻴﻨﻪ ﻛ ﹶﻘﺘ ِﻞ ﺭﺟـ ٍﻞ ﺑـﺎﻣﺮﺃﺓٍ،
ﻑ ﻭﺍﻻﻧﺘﺼﺎ ِﺭ ِﻣ ﻦ ﻗﺘ ِﻞ ﺭﺟ ٍﻞ ﻭﺍﻷﺷﻬ ﺮ ﺃﻧﻪ ﻳﺄﺧ ﹸﺬ ﻣﻊ ﺫﻟﻚ ﻧﺼ
ﻒ ﺍﻟﺪﻳﺔِ ،ﻭﺧﺮﺟﻪ ﰲ ﺍﳋﻼ ِ
ﺑﺎﻣﺮﺃ ٍﺓ ﺍ.ﻫـ.
ﻍ ﻓﻬﻲ ﺍﻟﺪﺍ ِﻣ ﻐﺔﹸ ،ﻭﻓﻴﻬﺎ ﻣﺎ ﰲ ﺍﳌﺄﻣﻮﻣﺔِ ،ﻭﻗﺎﻝ
ﻕ ِﺟﻠﹾﺪ ﹶﺓ ﺍﻟﺪﻣﺎ ِ
* ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ :ﻭﺇﻥ ﺧ ﺮ
ﺍﻟﻘﺎﺿﻲ :ﱂ ﻳﺬﹾﻛ ﺮ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺪﺍ ِﻣ ﻐ ﹶﺔ ﳌﺴﺎﻭﺍﺗِﻬﺎ ﺍﳌﺄﻣﻮﻣﺔ ﰲ ﹶﺃ ﺭﺷِﻬﺎ ،ﻭﻗﻴﻞ ﻓﻴﻬﺎ ﻣﻊ ﺫﻟـﻚ
ﻕ ِﺟﻠﹾﺪ ِﺓ ﺍﻟﺪﻣﺎﻍِ ،ﻭﻳﺤﺘ ِﻤﻞﹸ ﺃﻬﻧﻢ ﱂ ﻳﺘﺮﻛﻮﺍ ِﺫ ﹾﻛﺮﻫﺎ ﺇ ﱠﻻ ﻟﻜﻮﻧِﻬـﺎ ﻻ ﻳﺴـﹶﻠﻢ
ﳋ ﺮ ِ
ﺣﻜﻮﻣ ﹲﺔ ﹶ
ﺻﺎﺣﺒﻬﺎ ﰲ ﺍﻟﻐﺎﻟﺐ.
ﺲ ﻓﻴﻬﺎ ﺣﻜﻮﻣ ﹲﺔ ﰲ ﻇﺎﻫ ِﺮ ﺍﳌﺬﻫﺐِ ،ﻭﻋﻨـﻪ ﰲ ﺍﻟﺒﺎﺫﻟـ ِﺔ * ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻓﻬﺬﻩ ﺍﳋﻤ
ﻕ ﺃﺭﺑﻌـ ﹲﺔ ﺍﻧﺘـﻬﻰ.
ﺿ ﻌ ِﺔ ﺑ ِﻌﻴﺮﺍ ِﻥ ﻭﰲ ﺍﻟـ ﻤﺘﻼ ِﺣ ﻤ ِﺔ ﺛﻼﺛﺔﹲ ،ﻭﰲ ﺍﻟﺴـﻤﺤﺎ ِ
ﺑﻌﲑ ،ﻭﰲ ﺍﻟﺒﺎ ِ
ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺑﻜﺮ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢٠
ﺿﺢﺿﺢ ﺍﻟﻌﻈ ﻢ ﻭﺗ ﺒ ِﺮﺯﻩ -ﲬﺴ ﹸﺔ ﹶﺃﺑ ِﻌ ﺮﺓٍ ،ﰒ ﺍﳍﺎ ِﺷ ﻤﺔﹸ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻮ ِ -ﻭﻫﻲ ﻣﺎ ﺗﻮ ِ
ﺿﺢ ﺍﻟﻌﻈـ ﻢ ﺸﻤﻪ ،ﻭﻓﻴﻬﺎ ﻋﺸﺮ ﹸﺓ ﹶﺃﺑ ِﻌ ﺮﺓٍ ،ﰒ ﺍﻟـﻤﻨﻘِﻠﺔﹸ ،ﻭﻫﻲ ﻣـﺎ ﺗﻮ ِ ﺍﻟﻌﻈ ﻢ ﻭﺗ ﻬ ِ
ﺸﻤﻪ ﻭﺗﻨﻘ ﹸﻞ ﻋﻈﺎﻣﻬﺎ ،ﻭﻓﻴﻬﺎ ﲬﺴ ﹶﺔ ﻋﺸ ﺮ ﻣﻦ ﺍﻹﺑﻞِ ،ﻭﰲ ﻛﻞ ﻭﺍﺣﺪ ٍﺓ ﻣـﻦ ﻭﺗ ﻬ ِ
ﺼﻞﹸ ﺇﱃ ﺚ ﺍﻟﺪﻳﺔِ ،ﻭﻫﻲ ﺍﻟﱵ ﺗ ِ ﺚ ﺍﻟﺪﻳﺔِ ،ﻭﰲ ﺍﳉﺎِﺋ ﹶﻔ ِﺔ ﺛﻠ ﹸ ﺍﻟـ ﻤ ﹾﺄﻣﻮ ﻣ ِﺔ ﻭﺍﻟﺪﺍ ِﻣ ﻐ ِﺔ ﺛﻠ ﹸ
ﳉ ﻮﻑِ ،ﻭﰲ ﺍﻟﻀﻠ ِﻊ ﻭﻛﻞ ﻭﺍﺣﺪ ٍﺓ ﻣﻦ ﺍﻟﺘﺮﻗﹸـﻮﺗ ﻴ ِﻦ ﺑﻌـﲑ ،ﻭﰲ ﹶﻛﺴـ ِﺮ ﺑﺎﻃ ِﻦ ﺍ ﹶ
ﺨ ِﺬ ﻭﺍﻟﺴـﺎﻕِ ،ﺇﺫﺍ ﺍﻟﺬﱢﺭﺍﻉِ ،ﻭﻫﻮ ﺍﻟﺴﺎﻋ ﺪ ﺍﳉﺎﻣ ﻊ ﻟﻌﻈﻤﻲ ﺍﻟ ﺰﻧ ِﺪ ﻭﺍﻟ ﻌﻀِ ﺪ ﻭﺍﻟ ﹶﻔ ِ
ﺟِﺒ ﺮ ﺫﻟﻚ ﻣﺴﺘﻘﻴﻤﹰﺎ ﺑﻌﲑﺍ ِﻥ.
ﳊﻜﹸﻮﻣـ ﹸﺔ ﺃﻥ ﺴ ِﺮ ﺍﻟﻌﻈﺎ ِﻡ ﻓﻔﻴﻪ ﺣﻜﻮﻣﺔﹲ ،ﻭﺍ ﹸ ﺡ ﻭ ﹶﻛ
ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻣـﻦ ﺍﳉِﺮﺍ ِ
ﺠﻨِﻲ ﻋﻠﻴﻪ ﻛﺄﻧﻪ ﻋ ﺒﺪ ﻻ ِﺟﻨﺎﻳ ﹶﺔ ﺑﻪ ،ﰒ ﻳ ﹶﻘ ﻮﻡ ﻭﻫﻲ ﺑـﻪ ﻗـﺪ ﺑ ِﺮﹶﺋﺖ، ﻳ ﹶﻘ ﻮ ﻡ ﺍﻟـ ﻤ
) (
ﺴﺒِﺘ ِﻪ ﻣـﻦ ﺍﻟ ﺪﻳ ِﺔ * ،ﻛـﺄ ﹾﻥ ﻗﻴﻤﺘـﻪ ﻋﺒـﺪﹰﺍ ﺺ ﻋﻦ ﺍﻟﻘﻴﻤ ِﺔ ﻓﻠﻪ ﻣﺜ ﹸﻞ ِﻧ ﻓﻤﺎ ﻧ ﹶﻘ
ﺱ ﺍﻟ ﺪﻳﺔِ ،ﺇﻻ ﺃﻥ ﺗﻜـﻮ ﹶﻥ
ﺳـﻠﻴﻤﹰﺎ :ﺳﺘﻮﻥ ،ﻭﻗﻴﻤﺘﻪ ﺑﺎﳉﻨﺎﻳ ِﺔ :ﲬﺴﻮﻥﹶ ،ﻓﻔﻴﻪ ﺳﺪ
ﺤ ﱢﻞ ﻟـﻪ ﻣ ﹶﻘﺪﺭ ﻓﻼ ﻳﺒﻠ ﹸﻎ ﺎ ﺍﻟـ ﻤ ﹶﻘﺪﺭ.
ﺍﳊﻜﻮﻣ ﹸﺔ ﰲ ﻣ
ـــــــــــــــــــــــــــــــــــ
ﺺ ﻣﻦ ﺍﻟﻘﻴﻤ ِﺔ ﻓﻠﻪ ﻣﺜ ﹸﻞ ﻧﺴﺒﺘِﻪ ﻣﻦ ﺍﻟ ﺪﻳ ِﺔ" ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻓﺈﻥ
* ﻗﻮﻟـﻪ" :ﻓﻤﺎ ﻧ ﹶﻘ
ﺺ ﻋﻠﻴﻪ ،ﹶﻓﺘ ﹶﻘﻮﻡ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬٍ ،ﻭﻗﻴﻞ ﻗﹸﺒﻴ ﹶﻞ ﺍﻟﺒـ ﺮﺀِ، ﱂ ﺗﻨﻘﹸﺼﻪ ﺍﳉﻨﺎﻳ ﹸﺔ ﺣﺎ ﹶﻝ ﺍﻟﺒ ﺮ ِﺀ ﻓﺤﻜﻮﻣ ﹲﺔ ﻧ
ﺤﻴـ ِﺔ ﺍﻣـﺮﺃ ٍﺓ ﺃﻭ ﺼﻪ ﺍﳉﻨﺎﻳ ﹸﺔ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻭ ﺯﺍ ﺩﺗﻪ ﺣﺴﻨﹰﺎ ﻛﺈﺯﺍﻟ ِﺔ ِﻟ
ﻭﻋﻨﻪ ﻻ ﺷﻲ َﺀ ﻓﻴﻬﺎ ﻟﻮ ﱂ ﺗﻨﻘﹸ
ﺇﺻﺒ ٍﻊ ﺯﺍﺋﺪ ٍﺓ ﰲ ﺍﻷﺻﺢ ﺍﻫـ.
ﺐ
ﻀ ﺮﺑ ِﺔ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻫﻮ ﻣﺬﻫ ﺹ ﰲ ﺍﻟﻠﱠ ﹾﻄ ﻤ ِﺔ ﻭﺍﻟ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﳚﺮﻱ ﺍﻟﻘﺼﺎ
ﺍﳋﻠﻔﺎ ِﺀ ﺍﻟﺮﺍﺷﺪﻳ ﻦ ﻭﻏﻴِﺮﻫﻢ.
٣٢١ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
) (
ﺑـﺎﺏ ﺍﻟﻌﺎﻗﻠﺔ ﻭﻣﺎ ﲢﻤﻠـﻪ *
ﺐ ﻭﺍﻟﻮﻻﺀِ ،ﻗـﺮﻳﺒﻬﻢ ﻭﺑﻌﻴـﺪﻫﻢ،
ﺼﺒﺎﺗﻪ ﻛﻠﱡﻬﻢ ﻣﻦ ﺍﻟﻨﺴ ِ ﻋﺎﻗﻠ ﹸﺔ ﺍﻹﻧﺴﺎ ِﻥ :ﻋ
ﲑ
ﺴﺒِﻪ ،ﻭﻻ ﻋ ﹾﻘ ﹶﻞ ﻋﻠﻰ ﺭﻗﻴـ ٍﻖ ﻭﻻ ﻏـ ِ ﻱ ﻧ
ﻭﺣﺎﺿﺮﻫﻢ ﻭﻏﺎﺋﺒ ﻬﻢ ،ﺣﱴ ﻋﻤﻮ ﺩ
ﻒ ﻟﺪِﻳ ِﻦ ﺍﳉﺎﻧِﻲ.
ﲑ ﻭﻻ ﺃﹸﻧﺜﹶﻰ ،ﻭﻻ ﻣﺨﺎِﻟ ٍﻒ ﻭﻻ ﻓﻘ ٍﻣﻜﱠﻠ ٍ
ﻀﺎﹰ ،ﻭﻻ ﻋﺒﺪﺍﹰ ،ﻭﻻ ﺻـﻠﹾﺤﺎﹰ ،ﻭﻻ ﺍﻋﺘﺮﺍﻓـﹰﺎ ﱂ ﺤ ﺤ ِﻤﻞﹸ ﺍﻟﻌﺎﻗﻠ ﹸﺔ ﻋﻤﺪﹰﺍ ﻣ
ﻭﻻ ﺗ
ﺚ ﺍﻟﺪﻳ ِﺔ ﺍﻟﺘﺎ ﻣ ِﺔ.ﺗﺼ ﺪﻗﹾﻪ ﺑﻪ ،ﻭﻻ ﻣﺎ ﺩﻭ ﹶﻥ ﺛﹸﻠ ِ
ﻓﺼـﻞ
) (
ﲑ ﺣ ﻖ ﻓﻌﻠﻴﻪ ﺍﻟﻜﻔﱠﺎ ﺭﺓﹸ * .
ﺤﺮﻣ ﹰﺔ ﺧﻄﹰﺄ ﻣﺒﺎ ﺷ ﺮ ﹰﺓ ﺃﻭ ﺗﺴﺒﺒﹰﺎ ﺑﻐ ِ
ﻭﻣﻦ ﹶﻗﺘ ﹶﻞ ﻧﻔﺴﹰﺎ ﻣ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺃﺑﻮ ﺍﻟﺮﺟ ِﻞ ﻭﺍﺑﻨﻪ ﻣﻦ ﻋﺎﻗﻠﺘِﻪ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻛـﺄﰊ ﺣﻨﻴﻔـ ﹶﺔ
ﻚ ﻭﺃﲪ ﺪ ﰲ ﺃﻇﻬ ِﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﻭﺗﺆﺧ ﹸﺬ ﺍﻟﺪﻳ ﹸﺔ ﻣﻦ ﺍﳉﺎﻧِﻲ ﺧ ﹶﻄﹰﺄ ﻋﻨﺪ ﺗﻌﺬﱡ ِﺭ ﺍﻟﻌﺎﻗﻠ ِﺔ
ﻭﻣﺎﻟ ٍ
ﺺ ﻋﻠﻰ
ﰲ ﺃﺻ ﺢ ﻗﻮﻟﹶﻲ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﻻ ﻳﺆﺟ ﹸﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻗِﻠ ِﺔ ﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻣﺎ ﻡ ﺍﳌﺼﻠﺤ ﹶﺔ ﻓﻴﻪ ،ﻭﻧ
ﺫﻟﻚ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ،ﻭﻳﺘﻮ ﺟ ﻪ ﺃﻥ ﻳ ﻌ ِﻘ ﹶﻞ ﺫﻭﻭ ﺍﻷﺭﺣﺎ ِﻡ ﻋﻨﺪ ﻋﺪ ِﻡ ﺍﻟ ﻌﺼﺒ ِﺔ ﺇﺫﺍ ﻗﻠﻨﺎ ﲡ
ﺐ ﺍﻟﻨﻔﻘ ﹸﺔ
ﺐ ﺃﻥ ﻳ ﻌ ِﻘ ﹶﻞ ﻋﻨﻪ ﻣ ﻦ ﻳﺮﺛﹸﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﺃﻭ ﺃﻫ ﹸﻞ ﺍﻟ ﺪﻳ ِﻦ ﺍﻟﺬﻱ ﺍﻧﺘ ﹶﻘ ﹶﻞ
ﻋﻠﻴﻬﻢ ،ﻭﺍﻟـ ﻤ ﺮﺗ ﺪ ﳚ
ﺇﻟﻴﻪ ﺍ.ﻫـ.
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﰲ ﹶﻗﺘ ِﻞ ﺍﻟ ﻌ ﻤ ِﺪ ﺭﻭﺍﻳﺘﺎﻥ :ﺃﺣﺪﳘﺎ ﻻ ﹶﻛﻔﱠﺎ ﺭ ﹶﺓ ﻓﻴﻪ ،ﺍﺧﺘﺎﺭﻫـﺎ ﺃﺑـﻮ
ﺏ ﻭﺍﻟﻘﺎﺿﻲ ،ﻭﺍﻷُﺧﺮﻯ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﺍﻧﺘﻬﻰ .ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳉﻮﺯﻱ ،ﻭﺟﺰ ﻡ
ﺍﳋﻄﱠﺎ ِ
ﺐ ﻋﻠﻴﻪ ﻛﻔـﺎﺭﺓﹲ؟ ﻋﻠـﻰ
ﺎ ﰲ ﺍﻟﻮﺟﻴﺰ ﻭﺍﳌﻨﻮﺭ .ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ :ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤ ﹸﺔ ﻫﻞ ﲡ
ﻗﻮﻟﲔ ،ﻓﺎﻟﺸﺎﻓﻌ ﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻳﻘﻮﻟﻮﻥ :ﻧﻌﻢ ،ﻷﻧﻪ ﺇﺫﺍ ﻭ ﺟﺒ
ﺖ ﻋﻠﻴـﻪ
ﺏ ﺍﻹﻣـﺎ ِﻡ ﺃﲪـ ﺪ=
ﺐ ﻋﻠﻴﻪ ﰲ ﺍﻟ ﻌ ﻤ ِﺪ ﹶﺃ ﻭﻟﹶﻰ ،ﻭﻗﺎﻝ ﺃﺻﺤﺎ
ﳋ ﹶﻄﺄِ ،ﻓﻠﺌﻦ ﲡ
ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﰲ ﺍ ﹶ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢٢
) (
ﺑـﺎﺏ ﺍﻟﻘﺴﺎﻣـﺔ *
ﻭﻫﻲ :ﺃﳝﺎﻥﹲ ﻣ ﹶﻜ ﺮ ﺭﺓﹲ ﰲ ﺩ ﻋﻮﻯ ﻗﺘ ِﻞ ﻣﻌﺼﻮ ٍﻡ.
ﺐ
ِﻣ ﻦ ﺷ ﺮﻃِﻬﺎ ﺍﻟﱠﻠ ﻮﺙﹸ ،ﻭﻫﻮ ﺍﻟ ﻌـﺪﺍﻭ ﹸﺓ ﺍﻟﻈـﺎﻫﺮﺓﹸ ،ﻛـﺎﻟﻘﺒﺎﺋ ِﻞ ﺍﻟﱵ ﻳﻄﻠـ
ﻒ ﳝﻴﻨـﹰﺎ
ﺙ ﺣــ ﹶﻠ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﺑﺎﻟﺜﺄﺭِ ،ﻓﻤﻦ ﺍ ﺩ ِﻋ ﻲ ﻋﻠﻴﻪ ﺍﻟ ﹶﻘ ﺘـ ﹸﻞ ﻣﻦ ﻏﲑ ﹶﻟ ﻮ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺇﱃ
=ﻭﺁﺧﺮﻭﻥ" :ﻗﺘ ﹸﻞ ﺍﻟ ﻌ ﻤ ِﺪ ﹶﺃ ﻋ ﹶﻈﻢ ﻣﻦ ﺃﻥ ﻳﻜﻔﱠ ﺮ ﻓﻼ ﻛﻔﺎﺭ ﹶﺓ ﻓﻴﻪ" ،ﻭﻗﺪ ﺍﺣﺘ ﺞ ﻣﻦ ﺫﻫ
ﱯ
ﺏ ﺍﻟﻜﻔﺎﺭ ِﺓ ﰲ ﹶﻗﺘ ِﻞ ﺍﻟ ﻌ ﻤ ِﺪ ﲟﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﻋﻦ ﻭﺍﺛﻠ ﹶﺔ ﺑﻦ ﺍ َﻷ ﺳ ﹶﻘ ِﻊ ﻗﺎﻝ :ﹶﺃﺗﻰ ﺍﻟﻨ
ﻭﺟﻮ ِ
ﷲ
ﻧ ﹶﻔ ﺮ ﻣﻦ ﺑﲏ ﺳﻠﻴ ٍﻢ ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺻﺎﺣﺒﹰﺎ ﻟﻨﺎ ﻗﺪ ﹶﺃ ﻭ ﺟﺐ ،ﻗﺎﻝ) :ﻓﻠﻴ ﻌِﺘ ﻖ ﺭﻗﺒ ﹰﺔ ﻳﻔﹾـﺪِﻱ ﺍ ُ
ﻀ ٍﻮ ﻣﻨﻬﺎ ﻋﻀﻮﹰﺍ ﻣﻨﻪ ﰲ ﺍﻟﻨﺎ ِﺭ().(١
ﺑﻜ ﱢﻞ ﻋ
ﺐ ﺇﱃ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻧ ﹶﻘ ﹶﻞ ﺍﻟـ ﻤﻴﻤﻮﱐﱡ ﻋﻦ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﺃﻧـﻪ ﻗـﺎﻝ :ﹶﺃ ﹾﺫﻫـ
ﺐ ﺑﻴﻦ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﰒ ﻋﺪﺍﻭﺓﹲ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺜـ ﹸﻞ
ﺍﻟ ﹶﻘﺴﺎ ﻣ ِﺔ ﺇﺫﺍ ﻛﺎﻥ ﹶﺛ ﻢ ﹶﻟ ﹾﻄ ﺦ ﻭﺇﺫﺍ ﻛﺎﻥ ﺳﺒ
ﺍﻟـ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ ﻳﻔﻌ ﹸﻞ ﻫﺬﺍ ،ﻓﺬﻛﺮ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﺃﺭﺑﻌ ﹶﺔ ﺃﻣﻮ ٍﺭ :ﺍﻟﱠﻠ ﹾﻄﺦ ،ﻭﻫـﻮ ﺍﻟـﺘﻜﻠﱡ ﻢ ﰲ
ﻑ ﻋﻠﻰ ﻗﺘﻴﻞٍ ،ﻭﺍﻟﻌـﺪﺍﻭ ﹸﺓ ﻭﻛـﻮ ﹸﻥ ﺿ ِﻪ ﻛﺎﻟﺸﻬﺎﺩ ِﺓ ﺍﳌﺮﺩﻭﺩﺓِ ،ﻭﺍﻟﺴﺒ
ﺐ ﺍﻟﺒﻴﻦ ،ﻛﺎﻟﺘﻌﺮ ِ ِﻋ ﺮ ِ
ﺙ
ﺏ ﻣﻦ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﻟﻘﺘﻞِ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑ ﻦ ﺍﳉﻮﺯﻱ ،ﺛﹸـ ﻢ ﻟـﻮ ﹲ
ﺍﳌﻄﻠﻮ ِ
ﲔ ﳝﻴﻨـﹰﺎ
ﺤﻠِﻔﻮﺍ ﲬﺴ
ﺐ ﻋﻠﻰ ﺍﻟ ﱠﻈﻦ ﺃﻧﻪ ﹶﻗﺘ ﹶﻞ ﻣﻦ ﺍﺗ ِﻬ ﻢ ﺑﻘﹶﺘﻠِﻪ ،ﺟﺎﺯ ﻷﻭﻟﻴﺎ ِﺀ ﺍﳌﻘﺘﻮ ِﻝ ﺃﻥ ﻳ
ﻳﻐﻠ
ﺿ ﺮﺑﻪ ﻟﻴ ِﻘﺮ ﻓﻼ ﳚﻮ ﺯ ﺇﻻ ﻣﻊ ﺍﻟﻘﺮﺍِﺋ ِﻦ ﺍﻟﱵ ﺗﺪ ﹸﻝ ﻋﻠﻰ ﺃﻧﻪ ﹶﻗﺘﹶﻠﻪ ،ﻓـﺈﻥ
ﻭﻳﺴﺘﺤﻘﱡﻮﺍ ﺩ ﻣﻪ ،ﻭﺃﻣﺎ
ﺏ ﰲ ﻫــﺬﻩ ﺍﳊــﺎﻝ ﻭﺑﻌﻀﻬﻢ ﻣﻨ ﻊ ﻣﻦ ﺫﻟـﻚ
ﺾ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺟ ﻮ ﺯ ﺗﻘﺮﻳﺮﻩ ﺑﺎﻟﻀﺮ ِ
ﺑﻌ
ﻣﻄﻠـﻘـﹰﺎ ﺍ.ﻫـ.
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ :ﺑﺎﺏ ﰲ ﺛﻮﺍﺏ ﺍﻟﻌﺘﻖ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ،ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،٣٥٤/٢ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ
ﰲ ﺍﳌﺴﻨﺪ .٤٩١/٣
٣٢٣ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
ﺍﳉﻨﺎﻳﺎﺕ
ﺤﻠِﻔـﻮ ﹶﻥ
ﻭﺍﺣـﺪ ﹰﺓ ﻭﺑـ ِﺮﺉ ،ﻭﻳ ﺒ ﺪﺃﹸ ﺑﹶﺄﻳﻤﺎ ِﻥ ﺍﻟـﺮﺟﺎ ِﻝ ﻣـﻦ ﻭﺭﺛ ِﺔ ﺍﻟـ ﺪﻡِ ،ﻓﻴ
ﲔﻒ ﺍﻟـ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ ﲬﺴـ ﲔ ﳝﻴﻨﺎﹰ ،ﻓﺈﻥ ﻧ ﹶﻜ ﹶﻞ ﺍﻟﻮﺭﺛ ﹸﺔ ﺃﻭ ﻛﺎﻧﻮﺍ ﻧﺴﺎ ًﺀ ﺣ ﹶﻠ ﲬﺴ
ﺉ.ﳝﻴﻨﹰﺎ ﻭﺑ ِﺮ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢٤
) (
ﻛﺘـﺎﺏ ﺍﳊـﺪﻭﺩ *
ﺐ ﺍﳊ ﺪ ﺇﻻ ﻋﻠﻰ ﺑﺎﻟ ٍﻎ ﻋﺎﻗ ٍﻞ ﻣﻠﺘﺰ ٍﻡ ﻋﺎ ٍﱂ ﺑﺎﻟﺘﺤﺮﱘِ ،ﻓﻴﻘﻴﻤـﻪ ﺍﻹﻣـﺎ ﻡ ﺃﻭ ﻻﳚ
ﲑ ﻣﺴﺠ ٍﺪ. ﻧﺎﺋﺒﻪ ﰲ ﻏ ِ
ﻁ ﻻ ﺟﺪﻳ ٍﺪ ﻭﻻ ﺧ ﹶﻠﻖٍ ،ﻭﻻ ﻳﻤـ ﺪ ﻭﻻ ﻀ ﺮﺏ ﺍﻟﺮﺟ ﹸﻞ ﰲ ﺍﳊ ﺪ ﻗﺎﺋﻤﹰﺎ ﺑﺴﻮ ٍ ﻭﻳ
ﺚ
ﻀ ﺮﺑِﻪ ﲝﻴ ﹸﺠ ﺮﺩ ،ﺑﻞ ﻳﻜﻮ ﹸﻥ ﻋﻠﻴﻪ ﻗﻤﻴﺺ ﺃﻭ ﻗﻤﻴﺼﺎﻥِ ،ﻭﻻ ﻳﺒﺎﻟ ﹸﻎ ﺑ ﻳ ﺮﺑﻂﹸ ﻭﻻ ﻳ
ﺝ
ﺱ ﻭﺍﻟﻮﺟـ ﻪ ﻭﺍﻟﻔﹶـ ﺮ ﺏ ﻋﻠﻰ ﺑﺪﻧِﻪ ،ﻭﻳﺘﻘﹶﻰ ﺍﻟﺮﺃ ﻳﺸ ﻖ ﺍِﻟﺠﻠﺪ ،ﻭﻳﻔﺮﻕ ﺍﻟﻀﺮ
ﺸ ﺪ ﻋﻠﻴﻬﺎ ﺛﻴﺎﺑﻬـﺎﻀ ﺮﺏ ﺟﺎﻟﺴ ﹰﺔ ﻭﺗ ﻭﺍﻟـﻤﻘﹶﺎِﺗﻞﹸ ،ﻭﺍﳌﺮﺃ ﹸﺓ ﻛﺎﻟ ﺮﺟِﻞ ﻓﻴﻪ ،ﺇﻻ ﺃﺎ ﺗ
ﻒ.
ﺸ
ﻭﺗﻤﺴﻚ ﻳﺪﺍﻫﺎ ﻟﺌﻼ ﺗ ﻨ ﹶﻜ ِ
ﺸ ﺮﺏ ،ﰒ ﺍﻟﺘﻌﺰﻳﺮ ،ﻭﻣﻦ ﻣﺎﺕ ﰲ ﺣ ﺪ ﳉ ﹾﻠ ِﺪ ﺟ ﹾﻠﺪ ﺍﻟ ﺰﻧﺎ ﰒ ﺍﻟ ﹶﻘ ﹾﺬﻑ ﰒ ﺍﻟ
ﻭﺃﺷ ﺪ ﺍ ﹶ
ﺤ ﹶﻔﺮ ﻟﻠﻤﺮﺟﻮ ِﻡ ﰲ ﺍﻟ ﺰﻧﺎ. ﻓﺎﳊ ﻖ ﹶﻗﺘﻠﹶﻪ ،ﻭﻻ ﻳ
ـــــــــــــــــــــــــــــــــــ
ﺕ ﺣﺘﻰ ﻳﺘ ﻮﻓﱠﺎ ﻫ ﻦ * ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻗﻮﻟـﻪ ﺗﻌﺎﱃ :ﹶﻓﹶﺄ ﻣ ِ
ﺴﻜﹸﻮ ﻫ ﻦ ﻓِﻲ ﺍﹾﻟﺒﻴﻮ ِ
ﺠ ﻌ ﹶﻞ ﺍﻟ ﱠﻠ ﻪ ﹶﻟ ﻬ ﻦ ﺳﺒِﻴﻼ]"ﺍﻟﻨﺴﺎﺀ ،[١٥ :ﻗﺪ ﻳﺴﺘﺪﻝﱡ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ
ﺕ ﹶﺃ ﻭ ﻳ
ﺍﹾﻟ ﻤ ﻮ
ﻑ ﻓﻴﻪ ﺍﳊﻜ ﻢ
ﺤﺒﺲ ﺣﱴ ﻳﻌ َﺮ
ﺴﻚ ﻓﻴ
ﻑ ﻓﻴﻪ ﺣ ﹾﻜ ﻢ ﺍﻟﺸﺮﻉِ ،ﻓﺈﻧﻪ ﻳ ﻤ
ﺐ ﺇﺫﺍ ﱂ ﻳﻌﺮ
ﺍﻟـ ﻤ ﹾﺬِﻧ
ﻑ ﻋﻨﺪ ﺍﻟﻘﺘ ِﻞ ﺍﻹﺳﻼ ﻡ ﻭﻻ
ﺍﻟﺸﺮﻋ ﻲ ﻓﻴﻨ ﱠﻔ ﹸﺬ ﻓﻴﻪ ،ﻭﺇﺫﺍ ﺯﻧﻰ ﺍﻟﺬ ﻣ ﻲ ﺑﺎﳌﺴﻠﻤ ِﺔ ﹸﻗِﺘﻞﹶ ،ﻭﻻ ﻳﻌﺮ
ﺿﺘﻪ ﻭﺍ ﺷﺘِﻬﺎﺭﻩ،
ﻳ ﻌﺘﺒﺮ ﻓﻴﻪ ﺃﺩﺍ ُﺀ ﺍﻟﺸﻬﺎﺩ ِﺓ ﻋﻠﻰ ﺍﻟﻮﺟ ِﻪ ﺍﻟـ ﻤﻌﺘﺒ ِﺮ ﰲ ﺍﳌﺴﻠﻢ ،ﺑﻞ ﻳﻜﻔﻲ ﺍﺳﺘﻔﺎ
ﺸﺒﻬﺔﹶ ،ﻭﻛﺬﺍ ﻣﻦ ﻭِ ﺟ ﺪ ﻣﻨﻪ
ﻉ ﺍﻟ
ﺕ ﺇﻥ ﱂ ﺗ ﺪ ِ
ﺝ ﳍﺎ ﻭﻻ ﺳﻴ ﺪ ﺣ ﺪ
ﺖ ﺍﻣﺮﺃﹲﺓ ﻻ ﺯﻭ
ﻭﺇﻥ ﺣ ﻤﹶﻠ
ﳋ ﻤﺮِ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪ ﺪ ﻓﻴﻬﻤﺎ ،ﻭ ِﻏﹶﻠﻆﹸ ﺍﳌﻌﺼﻴ ِﺔ ﻭﻋﻘﺎﺑﻬﺎ ﺑﻘﹶﺪ ِﺭ ﻓﹶﻀﻴﻠ ِﺔ ﺍﻟﺰﻣﺎ ِﻥ
ﺭﺍﺋﺤ ﹸﺔ ﺍ ﹶ
ﺤِﺒﻂﹸ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻋﻨﺪ
ﳊﺴﻨﺎﺕِ ،ﻟﻜﻦ ﻗﺪ ﺗ
ﺤِﺒﻂﹸ ﲨﻴ ﻊ ﺍ ﹶ
ﻭﺍﳌﻜﺎﻥِ ،ﻭﺍﻟﻜﺒﲑ ﹸﺓ ﺍﻟﻮﺍﺣﺪ ﹸﺓ ﻻ ﺗ
ﺴﻨ ِﺔ ﺍ.ﻫـ.
ﺃﻫ ِﻞ ﺍﻟ
٣٢٥ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﺣﺪ ﺍﻟﺰﻧـﺎ
ﺼﻦ :ﻣ ﻦ ﻭﻃِـ ﹶﺊ ﺍﻣﺮﺃﺗـﻪ ﺤ ﺼﻦ ﺭِ ﺟ ﻢ ﺣﱴ ﳝﻮﺕ ،ﻭﺍﻟـﻤ ﺤ ﺇﺫﺍ ﺯﻧﻰ ﺍﻟـﻤ
ﺢ ﻭﳘﺎ ﺑﺎﻟﻐﺎ ِﻥ ﻋﺎﻗﻼ ِﻥ ﺣﺮﺍﻥِ ،ﻓـﺈﻥ ﺍﺧﺘـ ﱠﻞ ﺡ ﺻﺤﻴ ٍ ﺍﳌﺴﻠﻤ ﹶﺔ ﺃﻭ ﺍﻟﺬﻣﻴ ﹶﺔ ﰲ ﻧﻜﺎ ٍ
ﲑﺷﺮﻁﹲ ﻣﻨﻬﺎ ﰲ ﺃﹶﺣﺪِﳘﺎ ﻓﻼ ِﺇﺣﺼﺎ ﹶﻥ ﻟﻮﺍﺣ ٍﺪ ﻣﻨـﻬﻤﺎ ،ﻭﺇﻥ ﺯﻧـﻰ ﺍﳊﹸـ ﺮ ﻏـ
) (
ﺏ ﻋﺎﻣﺎﹰ ،ﻭﻟﻮ ﺍﻣﺮﺃ ﹰﺓ * ،ﻭﺍﻟﺮﻗﻴ ﻖ ﲬﺴـ
ﲔ ﺼ ِﻦ ﺟِ ﻠ ﺪ ﻣﺎﺋ ﹶﺔ ﺟ ﹾﻠ ﺪ ٍﺓ ﻭﻏﹸ ﺮ ﺤ
ﺍﻟـﻤ
) (
ﳊ ﺪ ﺇﻻ ﺑﺜــﻼﺛ ِﺔﺐﺍ ﹶ ﺟﻠﹾﺪﺓﹰ ،ﻭﻻ ﻳ ﻐ ﺮﺏ ،ﻭ ﺣـ ﺪ ﻟﹸﻮ ِﻃ ﻲ ﹶﻛﺰﺍ ٍﻥ * .ﻭﻻ ﻳـﺠ
ﻁ:
ﺷﺮﻭ ٍ
ﺻ ِﻠﻴ ﻴ ِﻦ ﻣﻦ ﺁﺩﻣ ٍﻲ ﺣـ ﻲ
ﺐ ﺣﺸﻔ ٍﺔ ﹶﺃﺻﻠﻴ ٍﺔ ﻛﻠﱢﻬﺎ ﰲ ﻗﹸﺒٍ ﻞ ﺃﻭ ﺩﺑٍ ﺮ ﹶﺃ ﺃﺣﺪﻫﺎ :ﺗ ﻐِﻴ ﻴ
) (
ﺣﺮﺍﻣﹰﺎ ﳏﻀﹰﺎ * .
ـــــــــــــــــــــــــــــــــــ
ﺼ ِﻦ ﺟِﻠ ﺪ ﻣﺎﺋ ﹶﺔ ﺟﻠﹾﺪ ٍﺓ
ﺤ * ﻗﻮﻟﻪ" :ﻭﻟﻮ ﺍﻣﺮﺃ ﹰﺓ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺯﻧﺎ ﺍ ﹸ
ﳊﺮ ﻏ ﲑ ﺍﻟـﻤ
ﺝ
ﺼ ِﺮ ،ﻭﻳﺨـ ﺮ
ﺼﺮِ ،ﻭﻋﻨﻪ ﺃﻥ ﺍﳌﺮﺃ ﹶﺓ ﺗﻨﻔﹶﻰ ﺇﱃ ﺩﻭ ِﻥ ﻣﺴﺎﻓ ِﺔ ﺍﻟ ﹶﻘ ﺏ ﻋﺎﻣﹰﺎ ﺇﱃ ﻣﺴﺎﻓ ِﺔ ﺍﻟ ﹶﻘ ﻭﻏﹸ ﺮ
ﺖ ﺍﳌﺎ ِﻝ ،ﻓـﺈﻥ ﹶﺃﺑـﻰ ﺖ ﻣﻦ ﻣﺎﻟِﻬﺎ ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﻓﻤﻦ ﺑﻴ ِ ﺤ ﺮﻣﻬﺎ ،ﻓﺈﻥ ﺃﺭﺍ ﺩ ﹸﺃﺟﺮ ﹰﺓ ﺑ ﹶﺬﹶﻟ
ﻣﻌﻬﺎ ﻣ
ﻂ
ﺤ ﺮ ٍﻡ ﻭﻳﺤﺘ ِﻤﻞﹸ ﺃﻥ ﻳﺴـﻘﹸ ﹶﺖ ﺑﻐ ِﲑ ﻣ
ﺕ ﺍﻣﺮﺃﹲﺓ ِﺛ ﹶﻘﺔﹲ ،ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﻧِ ﻔﻴ ﺝ ﻣﻌﻬﺎ ﺍﺳﺘ ﺆﺟِﺮ ِ ﺍﳋﺮﻭ
ﺍﻟﻨ ﹾﻔ ﻲ ﺍﻫـ.
ﻗﺎﻝ ﰲ ﺍﳊﺎﺷﻴﺔ :ﻷﻥ ﺗ ﻐﺮِﻳﺒﻬﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎ ِﻝ ﺇﻏﺮﺍ ٌﺀ ﳍﺎ ﺑﺎﻟﻔﹸﺠﻮﺭِ ،ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ:
ﻭﻫﻮ ﻗﻮﻱ.
* ﻗﻮﻟـﻪ" :ﻭ ﺣ ﺪ ﻟﹸﻮ ِﻃ ﻲ ﹶﻛﺰﺍ ٍﻥ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭ ﺣ ﺪ ﺍﻟﻠﱡﻮ ِﻃ ﻲ ﻛ
ﺤ ﺪ ﺍﻟﺰﺍﻧِﻲ ﺳﻮﺍﺀً،
ﻭﻋﻨﻪ ﺣ ﺪ ﺍﻟ ﺮ ﺟ ِﻢ ﺑﻜ ٍﻞ ﺣﺎ ٍﻝ ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺍﺑ ﻦ ﺭﺟﺐ :ﺍﻟﺼﺤﻴ ﺢ ﹶﻗﺘﻞﹸ ﺍﻟﻠﱡﻮﻃِﻲ ﺳﻮﺍﺀ ﻛـﺎﻥ
ﺤﺼﻨﹰﺎ ﺃﻭ ﻏﲑﻩ. ﻣ
ﳊ ﺪ ﺇﻻ ﺑـﺬﻟﻚ ،ﻭﺃﻣـﺎ ﺸ ﹶﻔ ٍﺔ "...ﺇﱃ ﺁﺧﺮﻩ ،ﻳﻌﲏ ﻻ ﳚ
ﺐﺍﹶ ﺐ ﺣ
* ﻗﻮﻟـﻪ" :ﺗﻐﻴﻴ
ﻑ ﺃﻭ ﳓ ِﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﻳﺒ ِﺔ.
ﺖ ﺃﻭ ِﻟﺤﺎ ٍ
ﺍﻟﻌﻘﻮﺑ ﹸﺔ ﻓﻬﻲ ﺛﺎﺑﺘ ﹲﺔ ﺇﺫﺍ ﻭِ ﺟ ﺪ ﺍﻟﺮﺟ ﹸﻞ ﻣﻊ ﺍﳌﺮﺃ ِﺓ ﰲ ﺑﻴ ٍ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢٦
ﻁ ِﺀ ﹶﺃ ﻣ ٍﺔ ﻟـﻪ ﻓﻴﻬﺎ ِﺷ ﺮﻙ ﺃﻭ ﻟﻮﻟـﺪِﻩ ،ﺃﻭ ﺤ ﺪ ِﺑ ﻮ ﹾ
ﺸ ﺒ ﻬﺔِ ،ﻓﻼ ﻳ
ﺍﻟﺜﺎﱐ :ﺍﻧﺘﻔﺎ ُﺀ ﺍﻟ
ﺡ
ﺡ ﺑﺎﻃ ٍﻞ ﺍﻋﺘﻘ ﺪ ﺻﺤﺘﻪ ،ﺃﻭ ﻧﻜﺎ ٍ ﻁ ِﺀ ﺍﻣﺮﺃ ٍﺓ ﻇﻨﻬﺎ ﺯﻭﺟﺘﻪ ﺃﻭ ﺳﺮﻳﺘﻪ ،ﺃﻭ ﰲ ﻧﻜﺎ ٍ ﻭ ﹾ
ﺖ ﺍﳌﺮﺃ ﹸﺓ ﻋﻠﻰ ﺍﻟ ﺰﻧﺎ. ﻒ ﻓﻴﻪ ﻭﳓﻮﻩ ،ﺃﻭ ﺃﹸﻛﺮﻫ ِ ﻚ ﻣﺨﺘ ﹶﻠ ٍ
ﺃﻭ ِﻣ ﹾﻠ ٍ
ﺕ ﺍﻟ ﺰﻧﺎ ،ﻭﻻ ﻳ ﹾﺜﺒﺖ ﺇﻻ ﺑﺄﺣ ِﺪ ﺃﻣﺮﻳﻦ: ﺍﻟﺜﺎﻟﺚ :ﺛﺒﻮ
ﺡ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺣﻘﻴﻘ ِﺔﺲ ﺃﻭ ﳎﺎﻟﺲ ،ﻭﻳﺼ ﺮ ﺕ ﰲ ﳎﻠ ٍ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳ ِﻘ ﺮ ﺑﻪ ﺃﺭﺑ ﻊ ﻣﺮﺍ ٍ
) (
ﻁﺀِ ،ﻭﻻ ﻳ ﻨ ِﺰﻉ ﻋﻦ ِﺇﻗﹾﺮﺍ ِﺭ ِﻩ ﺣﺘﻰ ﻳِﺘ ﻢ ﻋﻠﻴﻪ ﺍﳊ ﺪ * . ﺍﻟ ﻮ ﹾ
ﺼﻔﹸﻮﻧﻪ ﺃﺭﺑﻌﺔﹲ ﳑ ﻦ ﺗ ﹾﻘﺒﻞﹸ ﺲ ﻭﺍﺣ ٍﺪ ِﺑ ِﺰﻧﹰﺎ ﻭﺍﺣ ٍﺪ ﻳ ِ ﺠ ِﻠ ٍ ﺸ ﻬ ﺪ ﻋﻠﻴﻪ ﰲ ﻣ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳ
ﺝ
ﺖ ﺍﻣﺮﺃﺓﹲ ﻻ ﺯﻭ ﺷﻬﺎﺩﺗﻬﻢ ﻓﻴﻪ ،ﺳﻮﺍﺀ ﹶﺃﺗﻮﺍ ﺍﳊﺎﻛ ﻢ ﺟﻤﻠ ﹰﺔ ﺃﻭ ﻣﺘﻔ ﺮ ِﻗﲔ ،ﻭﺇﻥ ﺣ ﻤ ﹶﻠ ِ
) (
ﺤ ﺪ ﺑﻤﺠ ﺮ ِﺩ ﺫﻟﻚ * . ﳍﺎ ﻭﻻ ﺳﻴﺪ ﱂ ﺗ
ـــــــــــــــــــــــــــــــــــ
ﳊ ﺪ" ،ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ:
* ﻗﻮﻟـﻪ" :ﻭﻻ ﻳ ﻨ ِﺰﻉ ﻋﻦ ﺇﻗﺮﺍﺭِﻩ ﺣﱴ ﻳﺘ ﻢ ﻋﻠﻴﻪ ﺍ ﹶ
ﳊ ﺪ
ﺐ ﻋﻠﻴﻪ ﺍ ﹶﺖ ﺑﺎﻟﺒﻴﻨﺔِ ،ﻓﺈﺫﺍ ﹶﺃﻇﹾﻬ ﺮ ﻣ ﻦ ﻭﺟ
ﺕ ﺍﻟﱵ ﺗﻘﺎ ﻡ ﻣﻦ ﺣ ﺪ ﺃﻭ ﺗﻌﺰﻳ ٍﺮ ﺇﺫﺍ ﺛﹶﺒﺘ
ﻭﺍﻟﻌﻘﻮﺑﺎ
ﳊ ﺪ ﻣﻜﻔﱢـﺮﹰﺍ ﻭﻛـﺎﻥ ﺍﻟﺘﻮﺑ ﹶﺔ ﱂ ﻳﻮﹶﺛ ﻖ ﻣﻨﻪ ﺎ ﻓﻴﻘﺎ ﻡ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﺋﺒﹰﺎ ﰲ ﺍﻟﺒﺎﻃ ِﻦ ﻛﺎﻥ ﺍ ﹶ
ﺐ ﺃﲪـﺪ، ﻑ ﻓﻼ ﻳﻘﺎ ﻡ ﰲ ﻇﺎﻫ ِﺮ ﻣﺬﻫ ِ ﺻﺒ ِﺮﻩِ ،ﻭﺇﻥ ﺟﺎﺀ ﺗﺎﺋﺒﹰﺎ ﺑﻨﻔﺴِﻪ ﻓﺎﻋﺘﺮ ﻣﺄﺟﻮﺭﹰﺍ ﻋﻠﻰ
ﺏ ﻭﻏﲑﻫﻢ ﰲ ﺍﻟــﻤﺤﺎ ﺭِﺑﲔ ،ﻭﺇﻥ ﺺ ﻋﻠﻴﻪ ﰲ ﻏ ِﲑ ﻣﻮﺿﻊٍ ،ﻛﻤﺎ ﺟﺰ ﻡ ﺑﻪ ﺍﻷﺻﺤﺎ ﻭﻧ
ﳊ ﺪ ﻋﻠﻴﻪ ﺃﹸﻗـﻴﻢ ،ﻭﺇﻻﺷ ِﻬ ﺪ ﻋﻠﻰ ﻧﻔﺴِﻪ ﻛﻤﺎ ﺷﻬ ﺪ ﺑﻪ ﻣﺎﻋ ﺰ) (١ﻭﺍﻟﻐﺎ ِﻣ ِﺪﻳﺔﹸ ،ﻭﺍﺧﺘﺎ ﺭ ﺇﻗﺎﻣ ﹶﺔ ﺍ ﹶ
ﻻ ،ﺍﻧﺘﻬﻰ.
ﺤ ﺪ ﲟﺠﺮ ِﺩ ﺫﻟﻚ" ،ﻭﻋﻨـﻪ
ﺝ ﳍﺎ ﻭﻻ ﺳﻴ ﺪ ﱂ ﺗ
ﺖ ﺍﻣﺮﺃﺓﹲ ﻻ ﺯﻭ
* ﻗﻮﻟـﻪ" :ﻭﺇﻥ ﺣ ﻤ ﹶﻠ
ﻉ ﺷﺒﻬﺔﹰ ،ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻋﻠﻴﻬـﺎ ﺍﳊﹶـ ﺪ ﺇﺫﺍ ﺤﺪ ﺇﺫﺍ ﱂ ﺗ ﺪ ِ
ﺃﻬﻧﺎ ﺗ
ﺕ ﺍﻹﻛﺮﺍ ِﻩ.
ﺖ ﻣﻘﻴﻤ ﹰﺔ ﻏ ﲑ ﻏﺮﻳﺒ ٍﺔ ﺇﻻ ﺃﻥ ﺗ ﹾﻈ ﻬ ﺮ ﺃﻣﺎﺭﺍ
ﻛﺎﻧ
) (١ﺣﺪﻳﺚ ﻣﺎﻋﺰ ﺭﻭﻱ ﻣﻦ ﻏﲑ ﻣﺎ ﻃﺮﻳ ٍﻖ ﻭﺣﺪﻳﺚٍ ،ﻓﺮﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ،
ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﻭﺍﻧﻈﺮ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﺍﻷﺭﻗﺎﻡ ).(٢٣٣٣ ،٢٣٢٢
٣٢٧ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﺣﺪ ﺍﻟﻘـﺬﻑ
ﲔ ﺟﻠﹾﺪ ﹰﺓ ﺇﻥ ﻛﺎﻥ ﺣﺮﺍﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺪﹰﺍ ﺼﻨﹰﺎ ﺟِ ﻠ ﺪ ﲦﺎﻧ
ﺤ ﻒ ﻣ
ﻑ ﺍﳌﻜﱠﻠ ﺇﺫﺍ ﹶﻗ ﹶﺬ
ﺐ ﺍﻟﺘ ﻌ ِﺰﻳـﺮ،
ﺼ ِﻦ ﻳﻮﺟ ﺤ ﲑ ﺍﻟـﻤ ﺃﺭﺑﻌﲔ ،ﻭﺍﻟـﻤ ﻌﺘﻖ ﺑﻌﻀﻪ ﲝﺴﺎﺑِﻪ ،ﻭﹶﻗ ﹾﺬﻑ ﻏ ِ
) (
ﻒ ﺍﳌﻠﺘ ِﺰﻡ
ﳊ ﺮ ﺍﳌﺴﻠ ﻢ ﺍﻟﻌﺎﻗ ﹸﻞ ﺍﻟﻌﻔﻴ ﺼﻦ ﻫﻨﺎ * :ﺍ ﹸ ﺤ ﻭﻫﻮ ﺣ ﻖ ﻟﻠ ﻤ ﹾﻘﺬﹸﻭﻑِ ،ﻭﺍﻟـﻤ
ﺸﺘ ﺮﻁﹸ ﺑﻠﻮﻏﹸﻪ. ﺍﻟﺬﻱ ﻳﺠﺎ ِﻣﻊِ ﻣ ﹾﺜﻠﹸﻪ ،ﻭﻻ ﻳ
ﻑ :ﻳﺎ ﺯﺍﻧِﻲ ،ﻳﺎ ﻟﹸﻮ ِﻃﻲ ،ﻭﳓﻮﻩ ،ﻭﻛﻨﺎﻳﺘﻪ :ﻳﺎ ﻗﺤﺒﺔﹸ ،ﻳﺎ ﻓﺎﺟﺮ ﹸﺓ ﻳﺎ ﺢ ﺍﻟ ﹶﻘ ﹾﺬ ِﻭﺻﺮﻳ
ﺖ ﻟـﻪ ﻗﹸﺮﻭﻧﹰﺎ ﻭﳓﻮﻩ ،ﻭﺇﻥ ﺖ ﺭﺃﺳﻪ ،ﺃﻭ ﺟ ﻌ ﹾﻠ ِ ﺴ ِﺖ ﺯﻭ ﺟﻚِ ،ﺃﻭ ﻧ ﱠﻜ ﺤ ِﻀ ﺧﺒﻴﺜﺔﹸ ،ﹶﻓ
ﺼ ﻮﺭ ﻣﻨﻬﻢ ﺍﻟ ﺰﻧﺎﻑ ﺃﻫ ﹶﻞ ﺍﻟﺒﻠ ِﺪ ﺃﻭ ﲨﺎﻋ ﹰﺔ ﻻ ﻳﺘ ﻑ ﹸﻗِﺒﻞﹶ ،ﻭﺇﻥ ﹶﻗ ﹶﺬ ﲑ ﺍﻟ ﹶﻘ ﹾﺬ ِﹶﻓﺴﺮ ﻩ ﺑﻐ ِ
ﻋﺎﺩ ﹰﺓ ﻋﺰﺭ،.
ﺐ.
ﻑ ﺑﺎﻟ ﻌ ﹾﻔﻮِ ،ﻭﻻ ﻳﺴﺘﻮﻓﹶﻰ ﺑﺪﻭﻥ ﺍﻟ ﱠﻄ ﹶﻠ ِ ﻂ ﺣ ﺪ ﺍﻟ ﹶﻘ ﹾﺬ ِ ﻭﻳﺴﻘ ﹸ
ـــــــــــــــــــــــــــــــــــ
ﳊﺮ ﺍﳌﺴﻠ ﻢ ﺍﻟﻌﺎﻗ ﹸﻞ
ﺼﻦ ﻫﻮ ﺍ ﹸﺼﻦ "ﺇﱃ ﺁﺧﺮﻩ ﻋﺒﺎﺭﺓ ﺍﳌﻘﻨ ِﻊ :ﻭﺍﻟـﻤ
ﺤ * ﻗﻮﻟـﻪ" :ﻭﺍﶈ
ﻒ ﺍﻟﺬﻱ ﳚﺎ ِﻣﻊِ ﻣﹾﺜﻠﹸﻪ. ﺍﻟﻌﻔﻴ
ﺐ ﻋﻠﻴـﻪ ﺖ ﻣﻠﻌﻮ ﹲﻥ ﻭﻟ ﺪ ﺯِﻧﺎﹰ ،ﻭﺟـ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻟﻮ ﺷﺘ ﻢ ﺷﺨﺼﹰﺎ ﻓﻘﺎﻝ :ﺃﻧ
ﺼ ﺪ ـﺬﻩ ﺍﻟﻜﻠﻤـ ِﺔ ﺃﻥﻑ ﺇﻥ ﱂ ﻳ ﹾﻘ ِﺍﻟﺘﻌﺰﻳ ﺮ ﻋﻠﻰ ﻣﺜ ِﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﻭﳚﺐ ﻋﻠﻴﻪ ﺣ ﺪ ﺍﻟ ﹶﻘ ﹾﺬ ِ
ﺐ
ﻑ ﺇﻻ ﺑﺎﻟ ﱠﻄﻠﹶـ ِ
ﺤﺪ ﺍﻟﻘـﺎﺫ ﺚ ﺃﻭ ﻛ ِﻔ ﻌ ِﻞ ﻭﻟ ِﺪ ﺍﻟ ﺰﻧﺎ ،ﻭﻻ ﻳ
ﺸﺘﻮ ﻡ ِﻓ ﻌﻠﹸﻪ ﹶﻛ ِﻔ ﻌ ِﻞ ﺍﳋﺒﻴ ِ
ﺍﻟـ ﻤ
ﺇﲨﺎﻋﹰﺎ ﺍ.ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٢٨
ﺴ ِﻜ ِﺮ
ﺏ ﺣ ﺪ ﺍﳌﹸ ﺑـﺎ
ﺏ ﹶﺃ ﺳ ﹶﻜ ﺮ ﻛﺜﻴﺮﻩ ﻓﻘﻠﻴﻠﹸﻪ ﺣﺮﺍﻡ ،ﻭﻫﻮ ﺧ ﻤﺮ ﻣﻦ ﺃﻱ ﺷﻲ ٍﺀ ﻛﺎﻥ ،ﻭﻻ ﻛ ﱡﻞ ﺷﺮﺍ ٍ
ﺺ ﺎ ﻭﱂ ﺶ ﻭﻻ ﻏﲑِﻩ ،ﺇ ﹼﻻ ِﻟ ﺪﻓﹾﻊ ﻟﹸ ﹾﻘ ﻤ ٍﺔ ﹶﻏ ﻳﺒﺎﺡ ﺷ ﺮﺑِ ﻪ ِﻟ ﹶﻠ ﱠﺬﺓٍ ،ﻭﻻ ِﻟﺘﺪﺍ ٍﻭ ﻭﻻ ﻋ ﹶﻄ ٍ
ﺤﻀ ﺮﻩ ﻏﲑﻩ. ﻳ
ﳊﺪ ،ﲦﺎﻧﻮ ﹶﻥ
ﻒ ﳐﺘﺎﺭﹰﺍ ﻋﺎﳌﹰﺎ ﺃ ﱠﻥ ﻛﺜﲑﻩ ﻳﺴ ِﻜﺮ ﻓﻌﻠﻴﻪ ﺍ ﹶ ﻭﺇﺫﺍ ﺷ ِﺮﺑﻪ ﺍﳌﺴﻠ ﻢ ﺍﳌﻜﱠﻠ
ﻕ.
ﳊﺮﻳﺔِ ،ﻭﺃﺭﺑﻌﻮ ﹶﻥ ﻣﻊ ﺍﻟ ﺮ ﺟﻠﹾﺪ ﹰﺓ ﻣﻊ ﺍ ﹸ
٣٢٩ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺏ ﺍﻟﺘ ﻌﺰِﻳـ ِﺮ
ﺑـﺎ
ﺐ)*( ،ﻭﻫﻮ ﻭﺍﺟﺐ ﰲ ﻛ ِﻞ ﻣﻌﺼﻴ ٍﺔ ﻻ ﺣ ﺪ ﻓﻴﻬﺎ ﻭﻻ ﻛﻔﱠـﺎﺭﺓ، ﻭﻫﻮ ﺍﻟﺘﺄﺩﻳ
ﻉ ﻻ ﺣ ﺪ ﻓﻴﻪ ،ﻭﺳﺮﻗ ٍﺔ ﻻ ﹶﻗ ﹾﻄ ﻊ ﻓﻴﻬﺎ ،ﻭﺟﻨﺎﻳ ٍﺔ ﻻ ﹶﻗ ﻮ ﺩ ﻓﻴﻬﺎ ،ﻭﺇﺗﻴﺎ ِﻥ ﺍﳌﺮﺃ ِﺓ
) (
* ﻛﺎﺳﺘﻤﺘﺎ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻋﻠﻴﻬـﺎ
ﺴﺪ ﺍﻟﺮﺟﺎ ﹶﻝ ﻭﺍﻟﻨﺴﺎ َﺀ ﺃﻗﻞﱡ ﻣﺎ ﳚـ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟ ﹶﻘﻮﺍ ﺩ ﹸﺓ ﺍﻟﱵ ﺗﻔ ِ
ﺾ ﻫﺬﺍ ﰲ ﺍﻟﻨﺴـﺎ ِﺀ ﻭﺍﻟﺮﺟـﺎ ِﻝ ﻭﺇﺫﺍ
ﺚ ﻳﺴﺘﻔﻴ
ﺏ ﺍﻟﺒﻠﻴﻎﹸ ،ﻭﻳﻨﺒﻐﻲ ﺷﻬﺮ ﹸﺓ ﺫﻟﻚ ،ﲝﻴ ﹸ
ﺍﻟﻀ ﺮ
ﻱ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺟﺰﺍ ُﺀ ﻣﻦ ﻳﻔﹾﻌ ﹸﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﻛـﺎﻥ
ﺖ ﻋﻠﻴﻬﺎ ﺛﻴﺎﺑﻬﺎ ﻭﻧﻮﺩ
ﺿ ﻤ
ﺖ ﺩﺍﺑ ﹰﺔ ﻭ
ﺭﻛﺒ
ﷲ ﺗﻌـﺎﱃ ﻣـﻊ
ﻁ ﻭﻗﺪ ﺃﻫﻠﻜﹶﻬﺎ ﺍ ُ
ﻣﻦ ﺃﻋﻈ ِﻢ ﺍﳉﺮﺍﺋﻢِ ،ﺇﺫ ﻫﻲ ﲟﱰﻟ ِﺔ ﻋﺠﻮ ِﺯ ﺍﻟﺴﻮ ِﺀ ﺍﻣﺮﺃ ِﺓ ﻟﹸﻮ ٍ
ﹶﻗ ﻮ ِﻣﻬﺎ.
ﺼﺪ ﻣﻌﺮﻓﺘِﻬﻢ ﲞﻄﻴﺌﺘِـﻪ
ﺱ :ﺗﻘﺮﺅﻭ ﹶﻥ ﺗﻮﺍﺭﻳ ﺦ ﺁﺩ ﻡ ﻭ ﹶﻇ ﻬ ﺮ ﻣﻨﻪ ﹶﻗ
ﻭﻣﻦ ﻗﺎﻝ ِﻟ ﻤ ﻦ ﻻ ﻣﻪ ﺍﻟﻨﺎ
ﳊﻴ ﹶﺔ ﻭﻳﺪﺧ ﹸﻞ ﺍﻟﻨﺎ ﺭ ﻭﳓﻮﻩ ،ﻭﻣﻦ ﻗﺎﻝ ﻟـﺬﻣﻲ :ﻳـﺎ
ﺴﻚ ﺍ ﹶ
ﻭﻟﻮ ﻛﺎﻥ ﺻﺎﺩﻗﺎﹰ ،ﻭﻛﺬﺍ ﻣﻦ ﻳﻤ ِ
ﺖ ﺍﷲ ،ﻭﻓﻴﻪ ﺗﻌﻈﻴ ﻢ ﺫﻟـﻚ ،ﻓﻬـﻮ
ﺲ ﺑﻘﺎﺻ ِﺪ ﺑﻴ ِ
ﺝ ﻋﺰﺭ ،ﻷﻥ ﻓﻴﻪ ﺗﺸﺒﻴ ﻪ ﻗﺎﺻ ِﺪ ﺍﻟﻜﻨﺎﺋ ِ
ﺣﺎ
ﺸﺒﻪ ﺃﻋﻴﺎ ﺩ ﺍﻟﻜﻔﺎ ِﺭ ﺑﺄﻋﻴﺎ ِﺩ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺬﺍ ﻳﻌﺰ ﺭ ﻣﻦ ﻳﺴﻤﻲ ﻣﻦ ﺯﺍﺭ ﺍﻟﻘﺒـﻮ ﺭ
ﲟﱰﹶﻟ ِﺔ ﻣﻦ ﻳ
ﺝ ﺍﻟﻜﻔﺎ ِﺭ ﻭﺍﻟﻀﺎﱢﻟﲔ ،ﻭﻣـﻦ ﺳـ ﻤﻰ
ﺴ ﻤ ﻲ ﺣﺎﺟﹰﺎ ﺑ ﹶﻘﻴﺪٍ ،ﻛﺤﺎ
ﻭﺍﳌﺸﺎﻫ ﺪ ﺣﺎ ﺟﺎﹰ ،ﺇﻻ ﺃﻥ ﻳ
ﻀ ﱞﻞ ﻟﻴﺲ ﻷﺣ ٍﺪ ﺃﻥ ﻳﻔﻌ ﹶﻞ ﰲ ﺫﻟﻚ
ﻚ ﻓﺈﻧﻪ ﺿﺎ ﱞﻝ ﻣ ِ
ﺠﹰﺎ ﺃﻭ ﺟ ﻌ ﹶﻞ ﻟـﻪ ﻣﻨﺎ ِﺳ
ﺯﻳﺎﺭ ﹶﺓ ﺫﻟﻚ ﺣ
ﺖ ﺍﻟﻌﺘﻴ ِﻖ ﺍﻧﺘﻬﻰ.
ﺺ ﺣ ﺞ ﺍﻟﺒﻴ ِ
ﻣﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋ ِ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﻻ ﻳﻘﺪ ﺭ ﺍﻟﺘﻌﺰﻳ ﺮ ﺑﻞ ﻳ ﺮ ﺩﻉ ﺍﳌﻌ ﺰﺭ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺑـﺎﻟ ﻌ ﺰ ِﻝ ﻭﺍﻟﻨﻴـ ِﻞ ﻣـﻦ
ﺠِﻠﺲِ ،ﺇﱃ ﺃﻥ ﻗـﺎﻝ:
ِﻋ ﺮﺿِﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﺎ ﹶﻝ ﻟـﻪ ﻳﺎ ﻇﺎ ﹸﱂ ﻳﺎ ﻣﻌﺘﺪٍ ،ﻭﺑﺈﻗﺎﻣﺘِﻪ ﻣﻦ ﺍﻟــ ﻤ
ﺕ ﻣـ ﻦ
ﺲ ﺗ ﺮ ِﻙ ﺍﻟﻮﺍﺟﺒﺎ ِ
ﺕ ﻭﺗﺮ ِﻙ ﺍﻟﻮﺍﺟﺒﺎﺕِ ،ﻓﻤﻦ ِﺟﻨ ِ
ﻭﺍﻟﺘﻌﺰﻳ ﺮ ﻳﻜﻮ ﹸﻥ ﻋﻠﻰ ﻓﻌ ِﻞ ﺍﶈﺮﻣﺎ ِ
ﺐ ﺑﻴﺎﻧﻪ ،ﻛــﺎﻟﺒﺎﺋ ِﻊ ﺍﳌﺪﻟﱢﺲ ﻭﺍﻟـﻤﺆﺟِﺮ ﻭﺍﻟﻨﺎﻛــ ِﺢ ﻭﻏﲑﻫــﻢ ﻣِـ ﻦ
ﹶﻛﺘ ﻢ ﻣﺎ ﳚ
ﺨِﺒﺮ ﻭﺍﳌﻔﱵ ﻭﺍﳊﺎ ِﻛﻢ ﻭﳓﻮﻫﻢ ،ﻓﺈﻥ ﻛﺘﻤـﺎ ﹶﻥ ﺍﳊـ ﻖ=
ﺍﳌﻌﺎﻣﻠﲔ ،ﻭﻛﺬﺍ ﺍﻟﺸﺎﻫ ﺪ ﻭﺍﻟـﻤ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٣٠
ﲑ ﺍﻟﺰﻧﺎ ﻭﳓﻮﻩ .ﻭﻻ ﻳﺰﺍ ﺩ ﰲ ﺍﻟﺘﻌﺰﻳ ِﺮ ﻋﻠﻰ ﻋﺸ ِﺮ ﺟﻠﺪﺍﺕٍ ،ﻭﻣﻦ ﻑ ﺑﻐ ِ
ﺍﳌﺮﺃ ﹶﺓ ﻭﺍﻟﻘﺬ ِ
ﲑ ﺣﺎﺟ ٍﺔ ﻋ ﺰ ﺭ.ﺍﺳﺘﻤﻨﻰ ﺑﻴﺪِﻩ ﺑﻐ ِ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻟﻠﻀﻤﺎﻥِ ،ﺇﱃ
ﺏ ﺳﺒ
ﺏ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺳﺒﺒﹰﺎ ﻟﻠﻀﻤﺎﻥِ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻜﺬ
=ﻣﺸﺒ ﻪ ﺑﺎﻟﻜﺬ ِ
ﷲ
ﺤﻤـ ِﺪ ﺍ َ
ﺐ ﻛﻤﺎ ﻳﻌﺰ ﺭ ﺍﻟﻌﺎ ِﻃﺲ ﺍﻟـﺬﻱ ﱂ ﻳ
ﺤ
ﺃﻥ ﻗﺎﻝ :ﻭﻗﺪ ﻳﻜﻮ ﹸﻥ ﺍﻟﺘﻌﺰﻳ ﺮ ﺑﺘﺮ ِﻛ ِﻪ ﺍﳌﺴﺘ
ﺸﻤِﻴﺘِﻪ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﺍﻟﺘﻌﺰﻳ ﺮ ﺑﺎﳌﺎ ِﻝ ﺳﺎﺋ ﹲﻎ ﺇﺗﻼﻓﹰﺎ ﻭﺃﺧﺬﺍﹰ ،ﻭﻫﻮ ﺟﺎ ٍﺭ ﻋﻠـﻰ ﺃﺻـ ِﻞ
ﺑﺘﺮ ِﻙ ﺗ
ﻒ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﺍﻟﻌﻘﻮﺑﺎ ِ
ﺕ ﰲ ﺍﻷﻣﻮﺍ ِﻝ ﻏ ﲑ ﻣﻨﺴﻮﺧ ٍﺔ ﻛﻠـﻬﺎ ،ﻭﻗـﻮ ﹸﻝ ﺃﲪﺪ ،ﻷﻧﻪ ﱂ ﳜﺘﻠ
ﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ :ﻭﻻ ﳚﻮ ﺯ ﺃﺧ ﹸﺬ ﻣﺎ ِﻝ ﺍﳌﻌ ﺰﺭِ ،ﻓﺈﺷﺎﺭﹲﺓ ﻣﻨﻪ ﺇﱃ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﺍﻟـﻮﻻ ﹸﺓ
ﺍﻟ ﹶﻈﹶﻠ ﻤﺔﹸ ،ﺍﻧﺘﻬﻰ.
٣٣١ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺴ ِﺮﻗﹶـ ِﺔ
ﺏ ﺍﻟ ﹶﻘ ﹾﻄ ِﻊ ﰲ ﺍﻟ
ﺑـﺎ
ﺇﺫﺍ ﺃﺧ ﹶﺬ ﺍﳌﻠﺘﺰ ﻡ ﻧِﺼﺎﺑﹰﺎ ﻣﻦ ِﺣ ﺮ ِﺯ ِﻣ ﹾﺜﻠِﻪ ﻣﻦ ﻣﺎ ٍﻝ ﻣﻌﺼﻮ ٍﻡ ﻻ ﺷﺒﻬ ﹶﺔ ﻟـﻪ ﻓﻴﻪ ﻋﻠﻰ
) (
ﺐ
ﺻ ٍﺲ ﻭﻻ ﻏـﺎ ِ ـ ٍ ﺐ ﻭﻻ ﻣﺨﺘﻠ ِ ﻭﺟ ِﻪ ﺍﻻﺧﺘﻔﺎ ِﺀ ﻗﹸ ِﻄ ﻊ * ،ﻓﻼ ﹶﻗ ﹾﻄ ﻊ ﻋﻠﻰ ﻣﻨﺘ ِﻬ ٍ
ﺐ ﺃﻭ
ﻂ ﺍﳉﻴـ
ﻭﻻ ﺧﺎِﺋ ٍﻦ ﰲ ﻭﺩﻳﻌ ٍﺔ ﺃﻭ ﻋﺎﺭﻳ ٍﺔ ﺃﻭ ﻏﲑِﻫﺎ ،ﻭﻳﻘ ﹶﻄﻊ ﺍﻟ ﱠﻄﺮﺍ ﺭ ﺍﻟﺬﻱ ﻳﺒ ﱡ
ـــــــــــــــــــــــــــــــــــ
ﻒ ﻓﻴﻪ ﻧﺼﺎﺑﹰﺎ ﻭﱂ ﻳﺨﺮ ﺟ ﻪ ﻓﻼ
ﳊ ﺮ ﺯ ﻓﺄﺗﻠ
* ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻣﺴﺄﻟﺔ ،ﻓﺈﻥ ﺩﺧﻞ ﺍ ِ
ﻕ ﻟﻜﻦ ﻳﻠﺰﻣﻪ ﺿﻤﺎﻧﻪ ،ﻷﻧﻪ ﺃﺗﻠﻔﹶﻪ ،ﻭﻻ ﻳ ﹾﻘ ﹶﻄﻊ ﺣﱴ ﻳﺨﺮ ﺟﻪ ﻣـﻦ
ﺴ ِﺮ
ﹶﻗ ﹾﻄ ﻊ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﱂ ﻳ
ﳊ ﺮ ِﺯ ﻓﻌﻠﻴﻪ ﺍﻟ ﹶﻘ ﹾﻄﻊ ،ﺳﻮﺍﺀ ﲪﻠﹶﻪ ﺇﱃ ﻣﱰﻟـِﻪ ﺃﻭ ﺗﺮﻛﹶﻪ ﺧﺎﺭﺟـﹰﺎ
ﳊ ﺮﺯِ ،ﻓﻤﱴ ﺃﺧﺮ ﺟﻪ ﻣﻦ ﺍ ِ
ﺍِ
ﳊ ﺮ ِﺯ.
ﻣﻦ ﺍ ِ
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺍﻹﺑ ﹸﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ ،ﺑﺎﺭﻛ ﹲﺔ ﻭﺭﺍﻋﻴـ ﹲﺔ ﻭﺳـﺎﺋﺮﺓﹲ ،ﻓﺄﻣـﺎ
ﺤ ﺮ ﺯﺓﹲ ،ﻭﺇﻥ ﱂ ﺗﻜـﻦ ﻣﻌﻘﻮﻟـ ﹰﺔ
ﻆ ﳍﺎ ﻭﻫﻲ ﻣﻌﻘﻮﻟ ﹲﺔ ﻓﻬﻲ ﻣ
ﺍﻟﺒﺎﺭﻛﺔﹸ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﺣﺎﻓ ﹲ
ﺤﺮﺯﺓﹲ ،ﻭﺇﻥ ﻛـﺎﻥ ﻧﺎﺋﻤـﹰﺎ ﺃﻭ
ﻆ ﻧﺎﻇﺮﹰﺍ ﺇﻟﻴﻬﺎ ﺃﻭ ﻣﺴﺘﻴﻘﻈﹰﺎ ﲝﻴﺚ ﻳﺮﺍﻫﺎ ﻓﻬﻲ ﻣ
ﻭﻛﺎﻥ ﺍﳊﺎﻓ ﹸ
ﺤ ﺮ ﺯﺓﹰ ،ﻷﻥ ﺍﻟﻌﺎﺩ ﹶﺓ ﺃﻥ ﺍﻟﺮﻋﺎ ﹶﺓ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻨﻮ ﻡ ﻋ ﹶﻘﻠﹸﻮﺍ ِﺇﺑﹶﻠ ﻬﻢ ،ﻭﻷﻥ
ﺖ ﻣ
ﻣﺸﻐﻮﻻ ﻋﻨﻬﺎ ﻓﻠﻴﺴ
ﺤ ﺮ ﺯﺓٍ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ
ﺸﺘ ِﻐﻞﹶ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻬﺎ ﺃﺣ ﺪ ﻓﻬﻲ ﻏ ﲑ ﻣ
ﺍﳌﻌﻘﻮﻟ ﹶﺔ ﺗﻨﺒ ﻪ ﺍﻟﻨﺎﺋ ﻢ ﻭﺍﻟـ ﻤ
ﻣﻌﻘﻮﻟ ﹰﺔ ﺃﻭ ﱂ ﺗﻜﻦ.
ﺏ ﻋﻦ ﻧﻈﺮِﻩ ﺃﻭ ﻧﺎ ﻡ ﻋﻨـﻪ ﻓﻠـﻴﺲ
ﺤ ﺮﺯﻫﺎ ﺑﻨﻈ ِﺮ ﺍﻟﺮﺍﻋِﻲ ﺇﻟﻴﻬﺎ ،ﻓﻤﺎ ﻏﺎ
ﻭﺃﻣﺎ ﺍﻟﺮﺍ ِﻋﻴﺔﹸ ﻓ ِ
ﺤ ﺮﺯ ﺑﺎﻟﺮﺍﻋِﻲ ﻭﻧﻈﺮِﻩ ،ﻭﺃﻣﺎ ﺍﻟﺴﺎﺋﺮ ﹸﺓ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﻣﻦ ﻳﺴﻮﻗﹸﻬﺎ
ﺤ ﺮﺯٍ ،ﻷﻥ ﺍﻟﺮﺍ ِﻋﻴ ﹶﺔ ﺇﳕﺎ ﺗ
ﺑﻤ
ﺚ ﻻ ﻳﺮﺍﻩ
ﺤ ﺮﺯﻫﺎ ﺑﻨﻈﺮِﻩ ﺇﻟﻴﻬﺎ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻘﻄﱠ ﺮ ﹰﺓ ﺃﻭ ﻏ ﲑ ﻣ ﹶﻘ ﱠﻄ ﺮﺓٍ ،ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﲝﻴ ﹸ
ﹶﻓ ِ
ﺕ ﺇﻟﻴﻬﺎ ﻭﺍﻟــﻤﺪﺍﻋﺎ ﹶﺓ
ﺤ ﺮﺯﻫﺎ ﺃﻥ ﻳ ﹾﻜِﺜ ﺮ ﺍﻻﻟﺘﻔﺎ
ﺤ ﺮﺯٍ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﻗﺎﺋ ﺪ ﻓ ِ
ﻓﻠﻴﺲ ﺑـ ﻤ
ﺚ ﻳﺮﺍﻫﺎ ﺇﺫﺍ ﺍﻟﺘﻔﺖ ،ﻭﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ :ﻻ ﻳﺤـ ِﺮﺯ
ﳍﺎ ،ﻭﺗﻜﻮ ﹸﻥ ﲝﻴ ﹸ
ﺕ ﺍﻟﻘﺎﺋ ﺪ ﺇﻻ ﺍﻟﱵ ﺯﻣﺎﻣﻬﺎ ﺑﻴﺪِﻩ ،ﻭﻟﻨﺎ ﺃﻥ ﺍﻟﻌﺎﺩ ﹶﺓ ﰲ ِﺣ ﹾﻔ ِ
ﻆ ﺍﻹﺑ ِﻞ ﺍﳌﻘ ﱠﻄﺮِﺓ ﲟﺮﺍﻋﺎﺗِﻬﺎ ﺑﺎﻻﻟﺘﻔـﺎ ِ
ﻭﺇﻣﺴﺎ ِﻙ ﺯﻣﺎ ِﻡ ﺍﻷﻭ ِﻝ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٣٢
ﻏﲑﻩ ﻭﻳﺄﺧ ﹸﺬ ﻣﻨﻪ.
ﻕ ﻣﺎ ﹰﻻ ﻣﺤﺘﺮﻣﺎﹰ ،ﻓﻼ ﹶﻗ ﹾﻄ ﻊ ﺑﺴﺮﻗ ِﺔ ﺁﻟ ِﺔ ﹶﻟﻬـ ٍﻮ ﻭﻻ
ﻭﻳﺸﺘ ﺮﻁﹸ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺮﻭ
ﻣﺤ ﺮ ٍﻡ ﻛﺎﳋﻤ ِﺮ .ﻭﻳﺸﺘ ﺮﻁﹸ ﺃﻥ ﻳﻜﻮ ﹶﻥ ِﻧﺼﺎﺑﺎﹰ ،ﻭﻫﻮ ﺛﻼﺛ ﹸﺔ ﺩﺭﺍﻫﻢ ،ﺃﻭ ﺭﺑ ﻊ ﺩﻳﻨﺎﺭٍ،
ﻕﱂ
ﻕ ﺃﻭ ﻣﻠﹶﻜﻬﺎ ﺍﻟﺴـﺎﺭ
ﺖ ﻗﻴﻤ ﹸﺔ ﺍﳌﺴﺮﻭ ِ
ﺼ
ﺃﻭ ﻋ ﺮﺽ ﻗﻴﻤﺘ ﻪ ﻛﺄﺣﺪﻫِﻤﺎ ،ﻭﺇﺫﺍ ﻧ ﹶﻘ
ﺢ ﻓﻴﻪ ﹶﻛﺒﺸﹰﺎ ﺃﻭ
ﳊ ﺮﺯِ ،ﻓﻠﻮ ﹶﺫﺑ ﱪ ﻗﻴﻤﺘﻬﺎ ﻭﻗ
ﺖ ﺇﺧﺮﺍﺟِﻬﺎ ﻣﻦ ﺍ ِ ﻂ ﺍﻟﻘﻄﻊ ،ﻭﺗﻌﺘ
ﻳﺴﻘﹸ ِ
ﻒ ﻓﻴﻪ ﺍﳌﺎ ﹸﻝ ﱂ ﻳ ﹾﻘ ﹶﻄ ﻊ.
ﺏ ﰒ ﺃﺧﺮﺟﻪ ﺃﻭ ﺗ ِﻠ
ﺖ ﻗﻴﻤﺘﻪ ﻋﻦ ِﻧﺼﺎ ٍ
ﺼ
ﺷ ﻖ ﻓﻴﻪ ﺛﻮﺑﹰﺎ ﻓﻨ ﹶﻘ
ﲑ ِﺣ ﺮ ٍﺯ ﻓﻼ ﹶﻗ ﹾﻄﻊ ،ﻭ ِﺣ ﺮﺯ ﺍﳌـﺎ ِﻝ ﻣـﺎ
ﳊ ﺮﺯِ ،ﻓﺈﻥ ﺳ ﺮﹶﻗﻪ ﻣﻦ ﻏ ِ
ﺨ ِﺮﺟﻪ ﻣﻦ ﺍ ِ
ﻭﺃﻥ ﻳ
ﻑ ﺍﻷﻣﻮﺍ ِﻝ ﻭﺍﻟﺒﻠﺪﺍ ِﻥ ﻭﻋـ ﺪ ِﻝ ﺍﻟﺴـﻠﻄﺎ ِﻥ
ﺨﺘ ِﻠﻒ ﺑﺎﺧﺘﻼ ِ
ﺍﻟﻌﺎﺩ ﹸﺓ ِﺣ ﹾﻔﻈﹸﻪ ﻓﻴﻪ ،ﻭﻳ
ﺵ ﰲ ﺍﻟـﺪﻭ ِﺭ
ﺤ ﺮﺯ ﺍﻷﻣﻮﺍ ِﻝ ﻭﺍﳉـﻮﺍﻫ ِﺮ ﻭﺍﻟﻘﻤـﺎ ِ
ﺿ ﻌﻔِﻪ ،ﹶﻓ ِ
ﻭ ﺟ ﻮﺭِﻩ ،ﻭﹸﻗ ﻮﺗِﻪ ﻭ
ﻕ ﺍﻟﻮﺛﻴﻘﺔِ ،ﻭ ِﺣ ﺮﺯ ﺍﻟﺒ ﹾﻘ ِﻞ ﻭﻗﹸـﺪﻭ ِﺭ
ﺏ ﻭﺍ َﻷﻏﹾﻼ ِ
ﲔ ﻭﺍﻟﻌﻤﺮﺍﻥ ﻭﺭﺍ َﺀ ﺍﻷﺑﻮﺍ ِ
ﻭﺍﻟﺪﻛﺎﻛ ِ
ﺐ
ﳊﻄﹶـ ِ
ﻕ ﺣﺎﺭﺱ ،ﻭ ِﺣ ﺮﺯ ﺍ ﹶ
ﻼ ِﺀ ﻭﳓﻮﳘﺎ ﻭﺭﺍ َﺀ ﺍﻟﺸﺮﺍﺋِﺞ ،ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺴﻮ ِ
ﺍﻟﺒﺎ ِﻗ ﱠ
ﺼﲑ ،ﻭ ِﺣ ﺮﺯﻫﺎ ﰲ ﺍﻟـ ﻤ ﺮﻋﻰ ﺍﻟﺮﺍﻋـﻲ،
ﺐ ﺍﳊﻈﺎﺋﺮ ،ﻭ ِﺣ ﺮﺯ ﺍﳌﻮﺍﺷﻲ ﺍﻟ
ﺸ ِ
ﳋ
ﻭﺍ ﹶ
ﻭﻧﻈﺮِﻩ ﺇﻟﻴﻬﺎ ﻏﺎﻟﺒﹰﺎ.
ﺸ ﺒ ﻬﺔﹸ ،ﻓﻼ ﻳ ﹾﻘ ﹶﻄﻊ ﺑﺎﻟﺴﺮ ِﻗ ِﺔ ﻣﻦ ﻣﺎ ِﻝ ﺃﺑﻴﻪ ﻭﺇﻥ ﻋﻼ ،ﻭﻻ ﻣﻦ ﻣﺎ ِﻝ ﻭﺃﻥ ﺗ ﻨﺘ ِﻔ ﻲ ﺍﻟ
ﺐ ﺑﺴﺮﻗ ِﺔ ﺥ ﻭﻛ ﱡﻞ ﻗﺮﻳ ٍ ﺏ ﻭﺍﻷ ﻡ ﰲ ﻫﺬﺍ ﺳﻮﺍﺀ ،ﻭﻳ ﹾﻘ ﹶﻄﻊ ﺍﻷ ﻭﻟﺪِﻩ ﺇﻥ ﺳ ﹶﻔﻞﹶ ،ﻭﺍﻷ
ﲔ ﺑﺴﺮﻗﺘِﻪ ﻣﺎ ﹶﻝ ﻣﻦ ﺍﻵﺧﺮ ،ﻭﻟـﻮ ﻣﺎ ِﻝ ﻗﺮﻳﺒِﻪ ،ﻭﻻ ﻳ ﹾﻘ ﹶﻄﻊ ﺃﺣـــﺪ ﻣﻦ ﺍﻟﺰﻭﺟ ِ
ﻕ ﻋﺒﺪ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻩ ،ﺃﻭ ﺳﻴﺪ ﻣﻦ ﻣﺎﻝ ﻣﻜﺎﺗِﺒﻪِ ،ﺃﻭ ﺤ ﺮ ﺯﹰﺍ ﻋﻨﻪ ،ﻭﺇﺫﺍ ﺳ ﺮ ﻛﺎﻥ ﻣ
ﻒ ﻋﻠﻰ ﺨ ﻤﺲ ،ﺃﻭ ﻓﻘﲑ ﻣﻦ ﹶﻏﱠﻠ ِﺔ ﻭ ﹾﻗ ٍ ﺖ ﺍﳌﺎﻝِ ،ﺃﻭ ﻣﻦ ﻏﻴﻨﻤ ٍﺔ ﱂ ﺗ ﺣﺮ ﻣﺴﻠﻢ ﻣﻦ ﺑﻴ ِ
ﺍﻟﻔﻘﺮﺍﺀِ ،ﺃﻭ ﺷﺨﺺ ﻣﻦ ﻣﺎ ٍﻝ ﻓﻴﻪ ﺷﺮﻛﺔﹲ ﻟﻪ ،ﺃﻭ ﻷﺣ ٍﺪ ﳑﻦ ﻻ ﻳ ﹾﻘ ﹶﻄﻊ ﺑﺎﻟﺴﺮﻗ ِﺔ ﻣﻨﻪ
ﻉ ﻋﻦ ﺇﻗﺮﺍﺭِﻩ ﺣﱴ ﱂ ﻳ ﹾﻘ ﹶﻄﻊ ،ﻭﻻ ﻳﻘ ﹶﻄﻊ ﺇﻻ ﺑﺸﻬﺎﺩ ِﺓ ﻋ ﺪﹶﻟﻴ ِﻦ ﺃﻭ ﺇﻗﺮﺍ ٍﺭ ﻣﺮﺗﲔِ ،ﻭﻻ ﻳﱰ
٣٣٣ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
) (
ﻕ ﻣﻨﻪ ﲟﺎﻟِﻪ * .ﻭﺇﺫﺍ ﻭﺟﺐ ﺍﻟﻘﻄ ﻊ ﻗﹸﻄﻌـ
ﺖ ﻳـﺪﻩ ﺐ ﺍﳌﺴﺮﻭ ﻳ ﹾﻘ ﹶﻄﻊ ،ﻭﺃﻥ ﻳﻄﺎِﻟ
ﺖ.
ﺴ ﻤ ﻒ ﻭﺣِ ﺍﻟﻴﻤﻨﻰ ﻣﻦ ﻣﻔﺼ ِﻞ ﺍﻟ ﹶﻜ
ﺖ ﻋﻠﻴﻪ
ﺿ ِﻌ ﹶﻔ
ﲑ ِﺣ ﺮ ٍﺯ ﹶﺛﻤﺮﹰﺍ ﻛﺎ ﹶﻥ ﺃﻭ ﹸﻛﺜﹶﺮﹰﺍ ﺃﻭ ﻏﲑﳘﺎ ﺃﹸ ﻕ ﺷﻴﺌﹰﺎ ﻣﻦ ﻏ ِ ﻭﻣﻦ ﺳﺮ
ﺍﻟﻘﻴﻤ ﹸﺔ ﻭﻻ ﹶﻗ ﹾﻄ ﻊ.
ـــــــــــــــــــــــــــــــــــ
ﻕ ﻣﻨﻪ ﲟﺎﻟِﻪ" ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻻ ﻳﺸﺘﺮ ﹸ
ﻁﰲ * ﻗﻮﻟـﻪ" :ﻭﺃﻥ ﻳﻄﺎﻟﺐ ﺍﳌﺴﺮﻭ
ﻕ ﻣﻨﻪ ﲟﺎﻟِﻪ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑـﻮ ﺑﻜـﺮ، ﺍﻟ ﹶﻘ ﹾﻄ ِﻊ ﺑﺎﻟﺴﺮﻗ ِﺔ ﻣﻄﺎﻟﺒ ﹸﺔ ﺍﳌﺴﺮﻭ ِ
ﻭﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻛﺈﻗﺮﺍ ِﺭﻩ ﺑﺎﻟ ﺰﻧﻰ ﺑﹶﺄ ﻣ ِﺔ ﻏﲑِﻩ ،ﻭﻣﻦ ﺳﺮﻕ ﹶﺛﻤﺮﹰﺍ ﺃﻭ ﻣﺎﺷﻴ ﹰﺔ ﻣﻦ ﻏـ ِﲑ ﺣِـ ﺮ ٍﺯ
ﺺ ﺍﻟـﺬﻱ ﺐ ﺃﲪﺪ ﻭﻛﺬﺍ ﻏﲑﻫﺎ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻨﻪ ،ﻭﺍﻟﱢﻠ ﺖ ﻋﻠﻴﻪ ﺍﻟﻘﻴﻤﺔﹸ ،ﻭﻫﻮ ﻣﺬﻫ ﺃﹸﺿﻌ ﹶﻔ
ﺺ ﻣ ﻌﻴ ٍﻦ ﻓﺈ ﱠﻥ ﹶﻗ ﹾﻄ ﻊ ﻳﺪِﻩ ﻭﺍﺟﺐ ،ﻭﻟﻮ
ﺽ ﻟـﻪ ﰲ ﺷﺨ ٍ
ﹶﻏ ﺮﺿﻪ ﺳﺮﻗ ﹸﺔ ﺃﻣﻮﺍ ِﻝ ﺍﻟﻨﺎﺱِ ،ﻭﻻ ﹶﻏ ﺮ
ﺏ ﺍﳌﺎ ِﻝ ﺍ.ﻫـ.
ﻋﻔﺎ ﻋﻨﻪ ﺭ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٣٤
ﻉ ﺍﻟ ﱠﻄﺮِﻳـ ِﻖ
ﺏ ﺣ ﺪ ﹸﻗﻄﱠﺎ ِ
ﺑـﺎ
ﺼﺒﻮﹶﻢ ﺼﺤﺮﺍ ِﺀ ﺃﻭ ﺍﻟﺒﻨﻴﺎ ِﻥ ﹶﻓﻴ ﻐ ِ
ﺡ ﰲ ﺍﻟ ﺱ ﺑﺎﻟﺴﻼ ِ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳ ﻌ ِﺮﺿﻮ ﹶﻥ ﻟﻠﻨﺎ ِ
) (
ﺍﳌﺎ ﹶﻝ ﻣﺠﺎ ﻫ ﺮ ﹰﺓ ﻻ ﺳ ِﺮ ﹶﻗ ﹰﺔ * .
ﹶﻓ ﻤ ﻦ ﻣﻨﻬﻢ ﹶﻗﺘ ﹶﻞ ﻣﻜﺎﻓِﺌﹰﺎ ﺃﻭ ﻏﲑﻩ ،ﻛﺎﻟﻮﻟ ِﺪ ﻭﺍﻟﻌﺒ ِﺪ ﻭﺍﻟﺬﱢﻣﻲ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺍﳌﺎ ﹶﻝ ﻗﹸِﺘ ﹶﻞ
ﺸﺘ ِﻬ ﺮ.ﺐ ﺣﱴ ﻳ ﰒ ﺻِ ﻠ
ﺐ.
ﺼ ﹶﻠ
ﻭﺇﻥ ﹶﻗﺘ ﹶﻞ ﻭﱂ ﻳ ﹾﺄﺧِ ﺬ ﺍﳌﺎ ﹶﻝ ﻗﹸِﺘ ﹶﻞ ﻭﱂ ﻳ
ـــــــــــــــــــــــــــــــــــ
ﺼﺤﺮﺍ ِﺀ ﻭﺍﺣﺪ ،ﻭﻫـﻮ
ﺼ ِﺮ ﻭﺍﻟ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟـﻤﺤﺎ ﺭﺑﻮ ﹶﻥ ﺣ ﹾﻜﻤﻬﻢ ﰲ ﺍ ِﳌ
ﺐ ﻋﻠﻰ ﻣـﺎ ﻚ ﰲ ﺍﳌﺸﻬﻮ ِﺭ ﻋﻨﻪ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﻛﺜ ِﺮ ﺃﺻﺤﺎﺑِﻨﺎ ،ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﺍﳌﺬﻫ ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
ﺺ ﰲ ﺍﳋﻼﻑ ،ﺑﻞ ﻫﻢ ﰲ ﺍﻟﺒﻨﻴﺎ ِﻥ ﺃﺣ ﻖ ﺑﺎﻟﻌﻘﻮﺑـ ِﺔ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﰲ ﻋﺪ ِﻡ ﺍﻟﺘﻔﹾﺮﻗﺔِ ،ﻭﻻ ﻧ
ﺐ ﺃﲪـﺪ ،ﻭﻛـﺬﺍ ﰲ ﳊﺮﺍﺑ ِﺔ ﻭﻫﻮ ﻣﺬﻫ
ﻣﻨﻬﻢ ﰲ ﺍﻟﺼﺤﺮﺍ ِﺀ ﺍﳉﺮﺩﺍﺀ ،ﻛﺎﻟـﻤﺒﺎ ﺷ ﺮ ِﺓ ﰲ ﺍ ِ
ﻀﺮ ﺍﻟﻨﺴﺎ َﺀ ﻟﻠﻘﺘ ِﻞ ﺗﻘﺘﻞﹸ ﺍﻧﺘﻬﻰ.
ﺍﻟﺴﺮﻗﺔِ ،ﻭﺍﳌﺮﺃ ﹸﺓ ﺍﻟﱵ ﺗﺤ ِ
ﻉ ﻣﻦ ﺃﻫﻞ ﻣﻜ ﹶﺔ ﺃﻭ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﻠﺰﻡ ﺍﻟﺪﻓ ﻊ ﻋﻦ ﻣﺎ ِﻝ ﺍﻟﻐ ِﲑ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺪﻓﻮ
ﻏﲑﻫﻢ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﺟﻨ ٍﺪ ﻗﺎﺗﻠﻮﺍ ﻋﺮﺑﹰﺎ ﻬﻧﺒﻮﺍ ﺃﻣﻮﺍﻝ ﲡﺎ ٍﺭ ﻟﲑﺩﻭﻫﺎ ﺇﻟـﻴﻬﻢ :ﻓﻬـﻢ
ﳎﺎﻫﺪﻭ ﹶﻥ ﰲ ﺳﺒﻴ ِﻞ ﺍﷲ ﻭﻻ ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻬﻢ ﺑ ﹶﻘ ﻮ ٍﺩ ﻭﻻ ِﺩﻳ ٍﺔ ﺇﺫﺍ ﻛﺎﻥ ﺗﻌﺰﻳﺮﹰﺍ ﻋﻠﻰ ﻣﺎ ﻣﻀـﻰ
ﻣﻦ ِﻓ ﻌ ٍﻞ ﺃﻭ ﺗ ﺮﻙٍ ،ﻓﺈﻥ ﻛﺎﻥ ﺗﻌﺰﻳﺮﹰﺍ ﻷﺟﻞ ﺗ ﺮ ِﻙ ﻣﺎ ﻫﻮ ﻓﺎﻋ ﹲﻞ ﻟﻪ ،ﻓﻬﻮ ﲟﱰﻟ ِﺔ ﹶﻗﺘـ ِﻞ ﺍﳌﺮﺗـ ﺪ
ﳊﺮﰊ ﻭﻗﺘﺎ ِﻝ ﺍﻟﺒﺎﻏِﻲ ﻭﺍﻟﻌﺎﺩِﻱ ،ﻭﻫﺬﺍ ﺗﻌﺰﻳ ﺮ ﻟﻴﺲ ﻳ ﹶﻘﺪ ﺭ ﺑﻞ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻘﺘـ ِﻞ ﻛﻤـﺎ ﰲ ﻭﺍ ﹶ
ﺍﻟﺼﺎﺋ ِﻞ ﻷﺧ ِﺬ ﺍﳌﺎ ِﻝ ﳚﻮ ﺯ ﺃﻥ ﻳ ﻤﻨ ﻊ ﻋﻦ ﺍﻷ ﺧ ِﺬ ﻭﻟﻮ ﺑﺎﻟ ﹶﻘﺘ ِﻞ ،ﻭ ﻋﻠﻰ ﻫـﺬﺍ ﻓـﺈﺫﺍ ﻛـﺎﻥ
ﺍﳌﻘﺼﻮ ﺩ ﺩﻓ ﻊ ﺍﻟﻔﺴﺎﺩ -ﻭ ﱂ ﻳﻨﺪﻓ ﻊ ﺇ ﱠﻻ ﺑﺎﻟﻘﺘﻞ -ﹸﻗِﺘﻞﹶ ،ﻭﺣﻴﻨﺌ ٍﺬ ﻓﻤﻦ ﺗﻜ ﺮ ﺭ ﻣﻨﻪ ﻓﻌ ﹸﻞ ﺍﻟﻔﺴﺎ ِﺩ
ﻉ ﺑﺎﳊﹸﺪﻭ ِﺩ ﺍﻟـ ﻤـَﻘﺪﺭﺓِ ،ﺑﻞ ﺍﺳﺘﻤ ﺮ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﺴﺎﺩِ ،ﻓﻬﻮ ﻛﺎﻟﺼﺎِﺋ ِﻞ ﺍﻟـﺬﻱ ﻭﱂ ﻳ ﺮﺗ ِﺪ
ﻻ ﻳﻨ ﺪِﻓﻊ ﺇﻻ ﺑﺎﻟ ﹶﻘﺘ ِﻞ ﹶﻓﻴ ﹾﻘﺘﻞﹸ ﺍ.ﻫـ.
٣٣٥ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺤﺘﻢ ﺍﺳﺘﻴﻔﺎﺅﻩ. ﻑ ﺗ ﻭﺇﻥ ﺟﻨﻮﺍ ﲟﺎ ﻳﻮ ِﺟﺐ ﹶﻗﻮﺩﹰﺍ ﰲ ﺍﻟ ﱠﻄ ﺮ ِ
ﻕ ﻭﱂ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ﻗﹸﻄ ﻊﻭﺇﻥ ﹶﺃ ﺧ ﹶﺬ ﻛ ﱡﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺎ ِﻝ ﹶﻗ ﺪ ﺭ ﻣﺎ ﻳ ﹾﻘ ﹶﻄﻊ ﺑﺄﺧﺬِﻩ ﺍﻟﺴﺎﺭ
ﺴ ﻤﺘﺎ ﰒ ﺧﱢﻠ ﻲ.ﻣﻦ ﻛ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻭ ِﺭ ﺟﻠﹸﻪ ﺍﻟﻴﺴﺮﻯ ﰲ ﻣﻘﺎ ٍﻡ ﻭﺍﺣ ٍﺪ ﻭ ﺣ ِ
ﺸ ﺮﺩﻭﺍ ﻓـﻼ ﺏ ﺍﻟﺴﺮﻗ ِﺔ ﻧﻔﹸﻮﺍ :ﺑﺄﻥ ﻳ ﻓﺈﻥ ﱂ ﻳﺼﻴﺒﻮﺍ ﻧﻔﹾﺴﹰﺎ ﻭﻻ ﻣﺎ ﹰﻻ ﻳﺒﻠ ﹸﻎ ﻧﺼﺎ
ﻳﺘﺮﻛﻮ ﹶﻥ ﻳﺄﹾﻭﻭﻥ ﺇﱃ ﺑﻠ ٍﺪ.
ﷲ ﻣﻦ ﻧ ﹾﻔ ٍﻲ ﻭ ﹶﻗﻄﹾـ ٍﻊ ﻂ ﻋﻨﻪ ﻣﺎ ﻛﺎﻥ ِ ﺏ ﻣﻨﻬﻢ ﹶﻗ ﺒ ﹶﻞ ﺃﻥ ﻳ ﹾﻘ ﺪ ﺭ ﻋﻠﻴﻪ ﺳ ﹶﻘ ﹶ
ﻭﻣﻦ ﺗﺎ
ﻑ ﻭﻣﺎﻝٍ ،ﺇﻻ ﺃﻥ ﻳ ﻌﻔﹶﻰ ﺲ ﻭ ﹶﻃ ﺮ ٍ ﲔ ﻣﻦ ﻧ ﹾﻔ ٍ ﺤﺘ ِﻢ ﻗﺘﻞٍ ،ﻭﹸﺃ ِﺧ ﹶﺬ ﲟﺎ ﻟﻶﺩﻣﻴ ﺐ ﻭﺗ
ﺻ ﹾﻠ ٍ
ﻭ
ﻟـﻪ ﻋﻨﻬﺎ.
ﻭﻣﻦ ﺻﺎ ﹶﻝ ﻋﻠﻰ ﻧﻔﺴِﻪ ﺃﻭ ﺣﺮﻣﺘِﻪ ﺃﻭ ﻣﺎﻟِﻪ ﺁﺩﻣﻲ ﺃﻭ ﻴﻤﺔﹲ ،ﻓﻠﻪ ﺍﻟ ﺪ ﹾﻓ ﻊ ﻋـﻦ
ﺫﻟﻚ ﺑﺄﺳﻬ ِﻞ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨ ِﻪ ﺩﻓﻌﻪ ﺑﻪ ،ﻓﺈﻥ ﱂ ﻳﻨﺪﻓ ﻊ ﺇﻻ ﺑﺎﻟﻘﺘ ِﻞ ﻓﻠﻪ ﺫﻟﻚ ﻭﻻ
ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻗﹸِﺘ ﹶﻞ ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻳﻠﺰ ﻣ ﻪ ﺍﻟﺪﻓ ﻊ ﻋﻦ ﻧﻔﺴِﻪ ﻭﺣﺮﻣﺘِﻪ ﺩﻭﻥ ﻣﺎﻟِﻪ،
ﺼﺺ ﻓﺤﻜﻤﻪ ﻛﺬﻟﻚ. ﻭﻣﻦ ﺩﺧ ﹶﻞ ﻣ ﻨ ِﺰﹶﻟﻪ ﺭﺟﻞﹲ ﻣﺘ ﹶﻠ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٣٦
ﺑـﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐـﻲ
ﺝ ﻗﻮﻡ ﳍﻢ ﺷﻮﻛﺔﹲ ﻭ ﻣﻨﻌﺔﹲ ﻋﻠﻰ ﺍﻹﻣﺎ ِﻡ ﺑﺘﺄﻭﻳ ٍﻞ ﺳﺎﺋ ٍﻎ ﹶﻓ ﻬ ﻢ ﺑﻐﺎﺓﹲ ،ﻭﻋﻠﻴﻪ ﺇﺫﺍ ﺧﺮ
ﺃﻥ ﻳﺮﺍ ِﺳﻠﹶﻬﻢ ﻓﻴﺴﺄﻟﹶﻬﻢ ﻣﺎ ﻳ ﻨ ِﻘﻤﻮ ﹶﻥ ﻣﻨﻪ؟ )*( ﻓﺈﻥ ﹶﺫﻛﹶﺮﻭﺍ ﻣﻈﹾﻠﻤـ ﹰﺔ ﺃﺯﺍﻟﹶﻬـﺎ ،ﻭﺇﻥ
ﺸﻔﹶﻬﺎ ،ﻓﺈﻥ ﻓﺎﺀُﻭﺍ ،ﻭﺇﻻ ﻗﺎﺗﻠﹶﻬﻢ.
ﺍ ﺩﻋﻮﺍ ﺷﺒﻬ ﹰﺔ ﹶﻛ
)*(
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻷﻓﻀ ﹸﻞ ﺗﺮ ﻙ ﻗﺘﺎ ِﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺣﱴ ﻳﺒﺪﺃ ﺍﻹﻣـﺎﻡ ،ﻭﻗﺎﻟـﻪ
ﺝ ﺍﺑﺘﺪﺍ ًﺀ ﻭﻣﺘﻤﻤﺔ ﲣﺮﳚﻬﻢ ،ﻭﲨﻬﻮ ﺭ ﺍﻟﻌﻠﻤـﺎﺀ ﻳﻔﺮﻗـﻮ ﹶﻥ ﺑـﲔ
ﻣﺎﻟﻚ ،ﻭﻟـﻪ ﻗﺘ ﹸﻞ ﺍﳋﻮﺍﺭ ِ
ﲔ ﻟﻘﺘﺎ ِﻝ ﺃﻫـ ِﻞ
ﻑ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻭﺃﻛﺜﺮ ﺍﳌﹸﺼﻨ ِﻔ
ﺝ ﻭﺍﻟﺒﻐﺎ ِﺓ ﻭﺍﳌﺘﺄﻭﻟﲔ ،ﻭﻫﻮ ﺍﳌﻌﺮﻭ
ﺍﳋﻮﺍﺭ ِ
ﺍﻟﺒﻐﻲ ﻳﺮﻯ ﺍﻟﻘﺘﺎ ﹶﻝ ﻣﻦ ﻧﺎﺣﻴ ِﺔ ﻋﻠﻲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﻹﻣﺴﺎﻙ ،ﻭﻫﻮ ﺍﳌﺸﻬﻮ ﺭ ﻣﻦ ﻗـﻮ ِﻝ
ﺝ ﻋﻦ ﺍﻟﺸﺮﻳﻌ ِﺔ ﻛﺎ ﹶ
ﳊﺮﻭ ِﺭﻳ ِﺔ ﻭﳓﻮﻫﻢ ﺚ ﻣﻊ ﺭﺅﻳﺘِﻬﻢ ﻟﻘﺘﺎ ِﻝ ﻣﻦ ﺧﺮ
ﺃﻫ ِﻞ ﺍﳌﺪﻳﻨ ِﺔ ﻭﺃﻫ ِﻞ ﺍﳊﺪﻳ ِ
ﺱ ﺍﳌﺴﺘﻘﻴ ﻢ ﻭﻋﻠﻲﱞ ﻛـﺎﻥ
ﺺ ﺍﻟﺼﺤﻴ ﺢ ﻭﺍﻟﻘﻴﺎ
ﻭﺃﻧﻪ ﳚﺐ ،ﻭﺍﻷﺧﺒﺎ ﺭ ﺗﻮﺍِﻓﻖ ﻫﺬﺍ ،ﻓﺎﺗﺒﻌﻮﺍ ﺍﻟﻨ
ﺏ ﻣﻦ ﻣﻌﺎﻭﻳ ﹶﺔ.
ﺏ ﺇﱃ ﺍﻟﺼﻮﺍ ِ
ﺃﻗﺮ
ﷲ
ﻂ ﺑﺘﻮﺑﺘِﻪ ﺣ ﻖ ﺍ ِ
ﻉ ﻭﳓﻮﻩ ﻳﺴﻘ ﹸ
ﻭﻣﻦ ﺍﺳﺘﺤ ﱠﻞ ﺃﺫﻯ ﻣ ﻦ ﹶﺃ ﻣﺮﻩ ﻭﻧﻬﺎ ﻩ ﺑﺘﺄﻭﻳ ٍﻞ ﻓﻜﺎﻟـﻤﺒﺘ ِﺪ ِ
ﺐ
ﺱ ﻟﺬﻟﻚ ﲟﺎ ﺃﺗﻠﻔﹶﻪ ﺍﻟﺒﻐﺎ ﹸﺓ ،ﻷﻧﻪ ﻣﻦ ﺍﳉِﻬﺎ ِﺩ ﺍﻟﺬﻱ ﳚ
ﺗﻌﺎﱃ ﻭﺣ ﻖ ﺍﻟﻌﺒﺪِ ،ﻭﺍﺣﺘ ﺞ ﺃﺑﻮ ﺍﻟﻌﺒﺎ ِ
ﺍﻷﺟ ﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻗﺘﺎ ﹸﻝ ﺍﻟﺘﺘﺎ ِﺭ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ،ﻫﻮ ﻗﺘﺎ ﹸﻝ ﺍﻟﺼﺪﻳ ِﻖ ﻣﺎﻧِﻌﻲ
= ﺍﻟﺰﻛﺎ ِﺓ ﻭﻳﺄﺧ ﹸﺬ ﺃﻣﻮﺍﻟﹶﻬﻢ ﻭ ﹸﺫﺭﻳﺘﻬﻢ ،ﻭﻛﺬﺍ ﺍﳌﻘﻔﺰ ﺇﻟﻴﻬﻢ ﻭﻟﻮ ﺍ ﺩﻋﻰ ﺇﻛﺮﺍﻫﹰﺎ.
٣٣٧ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻀ ﻤﻦ ﻛ ﱡﻞ ﻭﺍﺣﺪ ٍﺓ ﻣﺎ
ﺖ ﻃﺎﺋﻔﺘﺎ ِﻥ ﻟﻌﺼﺒﻴ ٍﺔ ﺃﻭ ﺭﻳﺎﺳ ٍﺔ ﻓﻬﻤﺎ ﻇﺎﳌﺘﺎ ِﻥ ﻭﺗ
ﻭﺇﻥ ﺍﻗﺘﺘﻠ
ﺖ ﻋﻠﻰ ﺍﻷُﺧﺮﻯ. ﹶﺃﺗﻠﻔ
ـــــــــــــــــــــــــــــــــــ
ﺲ ﻭﺑﻘﻴﺘـﻪ
ﺸ ﻬ ﺪ ،ﻭﻣﻦ ﺃﺧ ﹶﺬ ﺷﻴﺌﹰﺎ ﻣﻨﻬﻢ ﺧ ﻤ
=ﻭﻣﻦ ﹶﺃﺟﻬ ﺰ ﻋﻠﻰ ﺟﺮﻳ ٍﺢ ﱂ ﻳ ﹾﺄﹶﺛ ﻢ ﻭﻟﻮ ﺗ
ﺝ ﻋﻠﻰ ﺗﻜﻔﲑِﻫﻢ.
ﻟـﻪ ،ﻭﺍﻟﺮﺍﻓﻀ ﹸﺔ ﺍﳉﺒﻠﻴ ﹸﺔ ﳚﻮ ﺯ ﺃﺧ ﹸﺬ ﺃﻣﻮﺍﻟِﻬﻢ ،ﻭ ﺳﺒﻲ ﺣﺮﳝِﻬ ﻢ ﻳﺨﺮ
ﺖ ﻃﺎﺋﻔﺘﺎ ِﻥ ﻟﻌﺼﺒﻴ ٍﺔ ﺃﻭ ﺭﻳﺎﺳ ٍﺔ ﻓﻬﻤـﺎ ﻇﺎﳌﺘـﺎ ِﻥ ﺿـﺎﻣﻨﺘﺎﻥِ، ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﺇﺫﺍ ﺍﻗﺘﺘﻠ
ﲔ ﺍﳌﺘﻠِـﻒِ ،ﻭﺇﻥ ﺗﻘـﺎﺑﻼ ﻉ ﺍﻟﻄﺎﺋﻔﺔِ ،ﻭﺇﻥ ﱂ ﻳﻌﹶﻠ ﻢ ﻋــ ﻓﺄﻭ ﺟﺒﻮﺍ ﺍﻟﻀﻤﺎ ﹶﻥ ﻋﻠﻰ ﳎﻤﻮ ِ
ﲔ ﺳـﻮﺍ ٌﺀ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ،ﻭﺇ ﹾﻥ ﺟﻬ ﹶﻞ ﻗﹶﺪ ﺭ ﻣﺎ ﻧﻬﺒ ﻪ ﻛـﻞﱡ ﺗـﻘﺎﺻﺎ ﻷ ﱠﻥ ﺍﳌﺒﺎ ِﺷ ﺮ ﻭﺍﻟـﻤﻌ
ﻂ ﲟﺎﻟِـﻪ ،ﻓﺈﻧـﻪ ﳜـﺮﺝ ﺨﺘِﻠ ِ
ﻃﺎﺋﻔ ٍﺔ ﻣﻦ ﺍ ُﻷ ﺧﺮﻯ ﺗﺴﺎﻭﻳﺎ ،ﻛﻤﻦ ﺟ ِﻬ ﹶﻞ ﻗﺪ ﺭ ﺍﳊﺮﺍ ِﻡ ﺍﻟـﻤ
ﺍﻟﻨﺼﻒ ﻭﺍﻟﺒﺎﻗﻲ ﻟـﻪ.
ﺿ ِﻤﻨﻪ ﺍﻟﻄﺎﺋﻔﺘﺎﻥِ ،ﻭﺃﲨ ﻊ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺃ ﱠﻥ ﻛـ ﱠﻞ ﺠ ِﻬ ﹶﻞ ﻗﺎﺗﻠﹸﻪ
ﻭﻣﻦ ﺩﺧ ﹶﻞ ﻟﺼ ﹾﻠ ٍﺢ ﻓﻘﹸﺘ ﹶﻞ ﻓ
ﺐ ﻗﺘﺎﻟﹸﻬﺎ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺍﻟﺪﻳ ﻦﻃﺎﺋﻔ ٍﺔ ﳑﺘﻨﻌ ٍﺔ ﻋﻦ ﺷﺮﻳﻌ ٍﺔ ﻣﺘﻮﺍﺗﺮ ٍﺓ ﻣﻦ ﺷﺮﺍﺋ ِﻊ ﺍﻹﺳﻼﻡِ ،ﻓﺈﻧﻪ ﳚ
ﲔ ﻭﺃﻭﱃ ،ﺍﻧﺘﻬﻰ ﻭﺍﷲ ﺃﻋﻠﻢ. ﻛﻠﱡﻪ ﷲ ﻛﺎﻟـ ﻤﺤﺎ ﺭِﺑ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٣٨
ﺏ ﺣ ﹾﻜ ِﻢ ﺍﻟـ ﻤ ﺮﺗـ ﺪ
ﺑـﺎ
ﷲ ﺃﻭ ﺟﺤـ ﺪ ﺭﺑﻮﺑﻴﺘـﻪ ﺃﻭ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻔ ﺮ ﺑﻌﺪ ﺇﺳﻼﻣِﻪ ،ﻓﻤﻦ ﺃﺷﺮ ﻙ ﺑـﺎ ِ
ﺾ
ﺤ ﺪ ﺑﻌـ ﷲ ﺻﺎﺣﺒ ﹰﺔ ﺃﻭ ﻭﻟﺪﺍﹰ ،ﺃﻭ ﺟ ﺻ ﹶﻔ ﹰﺔ ﻣﻦ ﺻﻔﺎﺗِﻪ ،ﺃﻭ ﺍﺗﺨ ﹶﺬ ِ
ﻭﺣﺪﺍﻧﻴﺘﻪ ﺃﻭ ِ
ﷲ ﺃﻭ ﺭﺳﻮﻟﹶﻪ ﻓﻘﺪ ﹶﻛ ﹶﻔﺮ ،ﻭﻣﻦ ﺟﺤ ﺪ ﲢﺮ ﱘ ﺍﻟﺰﻧـﺎ ﺃﻭ ﺐﺍَ ﻛﹸﺘﺒِﻪ ﺃﻭ ﺭﺳﻠِﻪ ،ﺃﻭ ﺳ
ﻑ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﺕ ﺍﻟﻈﺎﻫﺮ ِﺓ ﺍﻟـﻤﺠ ﻤ ِﻊ ﻋﻠﻴﻬﺎ ﲜﻬ ٍﻞ ﻋ ﺮ
ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟـﻤﺤﺮﻣﺎ ِ
) (
ﻣﺜﻠﹸﻪ ﻻ ﳚﻬﻠﹸﻪ ﹶﻛﻔﹶﺮ * .
ﻓﺼـﻞ
ﻓﻤﻦ ﺍﺭﺗ ﺪ ﻋﻦ ﺍﻹﺳﻼ ِﻡ ﻭﻫﻮ ﻣﻜﱠﻠﻒ ﻣﺨﺘﺎﺭ ،ﺭﺟﻞﹲ ﺃﻭ ﺍﻣﺮﺃﺓﹲ ،ﺩِ ﻋ ﻲ ﺇﻟﻴﻪ ﺛﻼﺛ ﹶﺔ
ﻒ .ﻭﻻ ﺗﻘﺒـ ﹸﻞ ﺗﻮﺑـ ﹸﺔ ﺿﻴـ ﻖ ﻋﻠﻴـﻪ ،ﻓـﺈﻥ ﱂ ﻳﺴ ِﻠ ﻢ ﻗﹸِﺘ ﹶﻞ ﺑﺎﻟﺴﻴـ ِ
ﺃﻳـﺎ ٍﻡ ﻭ
) (
ﺕ ِﺭ ﺩﺗﻪ ،ﺑﻞ ﻳﻘﺘﻞﹸ ﺑـﻜ ﱢﻞ ﺣﺎ ٍﻝ.ﷲ ﺃﻭ ﺭﺳﻮﻟﹶﻪ * ،ﻭﻻ ﻣﻦ ﺗ ﹶﻜﺮﺭ ﺐﺍَ ﻣـﻦ ﺳ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟـﻤﺮﺗ ﺪ ﻣﻦ ﺃﺷﺮ ﻙ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻭ ﻛﺎﻥ ﻣﺒﻐِﻀﹰﺎ ﻟﻠﺮﺳﻮ ِﻝ
ﲔ ﺃﻭﻭِﻟﻤﺎ ﺟﺎ َﺀ ﺑﻪ ﺃﻭ ﺗ ﺮ ﻙ ﺇﻧﻜﺎ ﺭ ﻣﻨ ِﻜ ٍﺮ ﺑﻘﻠﺒٍﻪ ﺃﻭ ﺗ ﻮ ﻫ ﻢ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑ ِﺔ ﺃﻭ ﺍﻟﺘـﺎﺑﻌ
ﺠﻤﻌﹰﺎ ﻋﻠﻴﻪ ﺇﲨﺎﻋﹰﺎ ﻗﻄﻌﻴﺎﹰ ،ﺃﻭ ﺟ ﻌ ﹶﻞ ﺑﻴﻨﻪ
ﺗﺎﺑﻌﻴﻬﻢ ﻗﺎﺗ ﹶﻞ ﻣﻊ ﺍﻟﻜﻔﺎ ِﺭ ﺃﻭ ﺃﺟﺎ ﺯ ﺫﻟﻚ ﺃﻭ ﺃﻧﻜﺮ ﻣ
ﺕ
ﺻ ﹶﻔ ٍﺔ ﻣﻦ ﺻِـﻔﹶﺎ ِ ﻚﰲ ِ ﻂ ﻳﺘﻮ ﱠﻛ ﹸﻞ ﻋﻠﻴﻬﻢ ﻭﻳﺪﻋﻮﻫﻢ ﻭﻳﺴﺄﻟﹸﻬﻢ ،ﻭﻣﻦ ﺷ ﷲ ﻭﺳﺎﺋ ﹶ ﻭﺑﲔ ﺍ ِ
ﱯ ﷲ ﻭﻣﺜﻠﹸﻪ ﻻ ﳚﻬﻠﹸﻬﺎ ﻓﻤﺮﺗﺪﱞ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺜﻠﹸﻪ ﳚﻬﻠﹸﻬﺎ ﻓﻠﻴﺲ ﲟﺮﺗﺪ ،ﻭﳍﺬﺍ ﱂ ﻳ ﹶﻜ ﱢﻔ ِﺮ ﺍﻟﻨ ﺍِ
ﺍﻟﺮﺟ ﹶﻞ ﺍﻟﺸﺎ ﻙ ﰲ ﻗﹸﺪﺭ ِﺓ ﺍﷲ ﻭﺇﻋﺎﺩﺗِﻪ ،ﻷﻧﻪ ﻻ ﻳﻜﻮ ﹸﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺮﺳﺎﻟﺔِ ،ﻭﻣﻨﻪ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸـ ﹶﺔ
ﷲ ﻧﻌﻢ .ﺍﻫـ.ﺱ ﻳ ﻌﹶﻠﻤﻪ ﺍ ُ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﻣﻬﻤﺎ ﻳ ﹾﻜﺘِ ﻢ ﺍﻟﻨﺎ
ﷲ ﺃﻭ ﺭﺳﻮﹶﻟﻪ "...ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨـﻊ:
ﺐﺍ َ
* ﻗﻮﻟـﻪ" :ﻭﻻ ﺗﻘﺒﻞﹸ ﺗﻮﺑ ﹸﺔ ﻣﻦ ﺳ
ﷲ ﺗﻌـﺎﱃ ﺃﻭ ﺭﺳـﻮﻟﹶﻪ=
ﺐﺍ َ
ﺕ ِﺭ ﺩﺗﻪ ﺃﻭ ﻣـﻦ ﺳـ
ﻭﻫﻞ ﺗﻘﺒﻞﹸ ﺗﻮﺑ ﹸﺔ ﺍﻟ ﺰﻧﺪﻳ ِﻖ ﻭﻣﻦ ﺗﻜﺮﺭ
٣٣٩ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻭﺗﻮﺑ ﹸﺔ ﺍﻟـﻤﺮﺗ ﺪ ﻭﻛ ﱢﻞ ﻛﺎﻓ ٍﺮ ﺇﺳﻼﻣﻪ ﺑﺄﻥ ﻳﺸﻬ ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤـﺪﹰﺍ
ﺽ ﻭﳓﻮﻩ ،ﻓﺘﻮﺑﺘﻪ ﻣﻊ ﺍﻟﺸﻬﺎﺩﺗ ﻴ ِﻦ ﺇﻗﺮﺍﺭﻩ
ﺤ ِﺪ ﻓﺮ ٍ
ﺭﺳﻮ ﹸﻝ ﺍﷲ ،ﻭﻣﻦ ﻛﺎﻥ ﹸﻛ ﹾﻔ ﺮ ﻩ ﲜ
ﻒ ﺩِﻳ ﻦ ﺍﻹﺳﻼ ِﻡ.
ﺑﺎﻟـ ﻤﺠﺤﻮ ِﺩ ﺑﻪ ،ﺃﻭ ﻗﻮﻟﹸﻪ :ﺃﻧﺎ ﺑﺮﻱﺀٌ ﻣﻦ ﻛﻞ ﺩِﻳ ٍﻦ ﳜﺎﻟ
ـــــــــــــــــــــــــــــــــــ
=ﻭﺍﻟﺴﺎﺣﺮ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﺇﺣﺪﺍﳘﺎ :ﻻ ﺗ ﹾﻘﺒﻞﹸ ﺗﻮﺑﺘﻪ ﺑﻜ ﱢﻞ ﺣﺎﻝٍ ،ﻭﺍﻷُﺧﺮﻯ :ﺗﻘﺒﻞﹸ ﺗﻮﺑﺘـﻪ
ﻛﻐﲑِﻩ ﺍ.ﻫـ.
ﺤ ﹸﻜ ﻢ ﺑﺼـﺤ ِﺔ ﺼ ﻢ ﺩﻣﻪ ﻭﻣﺎﻟﹸﻪ ،ﻭﺇﻥ ﱂ ﻳ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﹶﺃﺳﻠ ﻢ ﺍﻟـﻤﺮﺗ ﺪ ﻋِ
ﺐ ﺍﻹﻣﺎ ِﻡ ﺃﲪ ﺪ ﺍﳌﺸﻬﻮ ﺭ ﻋﻨﻪ ،ﻭﻫـﻮ ﻗـﻮ ﹸﻝ ﺃﰊ ﻕ ﺍﻷﺋﻤﺔِ ،ﺑﻞ ﻣﺬﻫ ﺇﺳﻼﻣ ِﻪ ﺣﺎﻛ ﻢ ﺑﺎﺗﻔﺎ ِ
ﺝ ﺃﻥ ﻳ ِﻘﺮ ﲟﺎ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﺇﻧﻪ ﻣﻦ ﺷِ ﻬ ﺪ ﻋﻠﻴﻪ ﺑﺎﻟ ﺮ ﺩ ِﺓ ﻓﺄﹶﻧﻜ ﺮ ﺣِ ﻜ ﻢ ﺑﺈﺳﻼﻣِﻪ ﻭﻻ ﻳﺤﺘﺎ
ﺏ ﻋﻦ ﺃﺋﻤ ِﺔ ﺍﻟﻜﹸ ﹾﻔ ِﺮ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻋﻈ ﻢ ﻣﻦ ﺃﺋﻤـ ِﺔ ﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻳﺘﻮ ﺷِ ﻬ ﺪ ﻋﻠﻴﻪ ﺑﻪ ،ﻭﻗﺪ ﺑﻴَﻦ ﺍ ُ
ﺏ ﺃﻭ ﰲ ﲨﺎﻋ ٍﺔ ﻣﺮﺗ ﺪ ٍﺓ ﻣﻤﺘﻨﻌﺔٍ، ﳊ ﺮ ِ
ﺍﻟِﺒﺪﻉ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻻ ﻳﻀﻤ ﻦ ﺍﳌﺮﺗ ﺪ ﻣﺎ ﺃﺗﻠﻔﹶﻪ ﺑﺪﺍ ِﺭ ﺍ ﹶ
ﻚ
ﻼ ﹸﻝ ﻭﺻﺎﺣﺒﻪ ،ﻭﺍﻟﺘﻨﺠﻴ ﻢ ﻛﺎﻻﺳﺘﺪﻻ ِﻝ ﺑﺄﺣﻮﺍ ِﻝ ﺍﻟ ﹶﻔﻠﹶـ ِ ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪ ﺪ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋ ﱠ
ﺤﺮﻡ ﺇﲨﺎﻋﹰﺎ ﺍ.ﻫـ. ﺤ ِﺮ ﻭﻳ
ﺴﺙ ﺍ َﻷﺭﺿﻴ ِﺔ ﻫﻮ ﻣﻦ ﺍﻟ ﻋﻠﻰ ﺍﳊﻮﺍ ِﺩ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤٠
ﺏ ﺍ َﻷ ﹾﻃ ِﻌﻤـ ِﺔ
ﻛﺘـﺎ
ﺐ ﻭﹶﺛ ﻤ ٍﺮ ﻭﻏﲑﳘﺎ،
ﻀ ﺮ ﹶﺓ ﻓﻴﻪ ﻣﻦ ﺣ
ﺡ ﻛ ﱡﻞ ﻃﺎﻫ ٍﺮ ﻻ ﻣ
ﳊﻞﱡ ،ﻓﻴﺒﺎ ﺍﻷﺻ ﹸﻞ ﻓﻴﻬﺎ ﺍ ِ
) (
ﻀ ﺮﺓﹲ ﻛﺎﻟﺴ ﻢ ﻭﳓﻮﻩ * . ﺠﺲ ﻛﺎﳌﻴﺘ ِﺔ ﻭﺍﻟﺪﻡِ ،ﻭﻻ ﻣﺎ ﻓﻴﻪ ﻣ ﺤ ﱡﻞ ﻧ ِ
ﻭﻻ ﻳ ِ
ـــــــــــــــــــــــــــــــــــ
ﳊﻞﱡ ﳌﺴﻠ ٍﻢ ﻳﻌﻤ ﹸﻞ ﺻﺎﳊﺎﹰ ،ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻷﺻ ﹸﻞ ﰲ ﺍ َﻷﻃﹾﻌﻤ ِﺔ ﺍ ِ
ﺲ ﻋﻠﹶﻰ ﲔ ﺎ ﻋﻠﻰ ﻃﺎﻋﺘِﻪ ﻻ ﻣﻌﺼﻴﺘٍﻪ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻟ ﻴ ﺕ ﳌﻦ ﻳﺴﺘﻌ ﺇﳕﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻄﻴﺒﺎ ِ
ﺕ ﺟﻨﺎﺡ ﻓِﻴﻤﺎ ﹶﻃ ِﻌﻤﻮﺍ ِﺇﺫﹶﺍ ﻣﺎ ﺍﺗ ﹶﻘﻮﺍ ﻭ َﺁ ﻣﻨﻮﺍ ﻭ ﻋ ِﻤﻠﹸﻮﺍﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨﻮﺍ ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﺕ] ﺍﳌﺎﺋﺪﺓ ،[٩٣ :ﺍﻵﻳﺔ. ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﺤ ﻢ ﻭﺍﳋﹸﺒ ﺰ ﳌﻦ ﻳﺸﺮﺏ ﺡ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔِ ،ﻛﻤﻦ ﻳ ﻌﻄِﻲ ﺍﻟﻠﱠ ﻭﳍﺬﺍ ﻻ ﳚﻮ ﺯ ﺃﻥ ﻳﻌﺎ ﹶﻥ ﺑﺎﳌﺒﺎ ِ
ﺸ ﹸﻜ ﺮ ﻓﻬﻮ ﻣﺬﻣﻮﻡ، ﺕ ﻭﱂ ﻳ ﲔ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺍﺣﺶِ ،ﻭﻣﻦ ﺃﻛ ﹶﻞ ﻣﻦ ﺍﻟﻄﻴﺒﺎ ِ ﳋ ﻤ ﺮ ﻭﻳﺴﺘﻌ ﻋﻠﻴﻪ ﺍ ﹶ
ﺴﹶﺄﻟﹸ ﻦ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻋ ِﻦ ﺍﻟﻨﻌِﻴ ِﻢ] ﺍﻟﺘﻜﺎﺛﺮ [٨:ﺃﻱ ﻋﻦ ﺍﻟﺸﻜ ِﺮ ﻋﻠﻴﻪ ،ﺇﱃ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﹸﺛ ﻢ ﹶﻟﺘ
ﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌ ِﺔ ﻭﻏﲑِﻫﻢ ﻻ ﺐ ﻋﻠﻴﻪ ﺃﻛ ﹾﻞ ﺍﳌﻴﺘﺔِ ،ﰲ ﻇﺎﻫﺮ ﻣﺬﻫ ِ ﻀ ﹶﻄﺮ ﳚ ﺃﻥ ﻗﺎﻝ :ﻭﺍ ﹸﳌ
ﺍﻟﺴﺆﺍ ﹸﻝ.
ﻍ ﻭﻻ ﻋﺎ ٍﺩ] ﺍﻟﺒﻘﺮﺓ [١٧٣ :ﻗﺪ ﻗﻴﻞ :ﺇﻬﻧﻤﺎ ﺿ ﹸﻄ ﺮ ﹶﻏ ﻴ ﺮ ﺑﺎ ٍ
ﻭﻗﻮﻟـﻪ ﺗﻌﺎﱃ :ﹶﻓ ﻤ ِﻦ ﺍ
ﲔ ﻭﺃﻫ ِﻞ ﺍﻟ ﻌ ﺪ ِﻝ ﻣﻨﻬﻢ ،ﻛﻤﺎ ﺺ ﻣﻄﻠﻘﺎﹰ ،ﻓﺎﻟﺒﺎﻏِﻲ ﻛﺎﻟﺒﺎﻏِﻲ ﻋﻠﻰ ﺇﻣﺎ ِﻡ ﺍﳌﺴﻠﻤ ﺻﻔ ﹲﺔ ﻟﻠﺸﺨ ِ
ﺖ ِﺇ ﺣﺪﺍ ﻫﻤﺎ ﻋﻠﹶﻰ ﺍﻷ ﺧﺮﻯ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺘِﻲ ﺗ ﺒﻐِﻲ ﺣﺘﻰ ﺗﻔِﻲ َﺀ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﹶﻓِﺈ ﹾﻥ ﺑ ﻐ
ﺲ ﻭﺍﳌﺎﻝﹶ ،ﻭﻗﺪ ﻗﻴﻞ: ])ﺍﳊﺠﺮﺍﺕ ،[٩ :ﻭﺍﻟﻌﺎﺩِﻱ ﻛﺎﻟﺼﺎﺋ ِﻞ ﻗﺎﻃ ِﻊ ﺍﻟﻄﺮﻳ ِﻖ ﺍﻟﺬﻱ ﻳﺮﻳ ﺪ ﺍﻟﻨﻔ
ﺤ ﺮ ﻡ ﻣﻊ ﻗﹸﺪﺭﺗِﻪ ﻋﻠﻰ ﺍﳊﹶﻼﻝِ ،ﻭﺍﻟﻌﺎﺩﻱ ﺇﻬﻧﻤﺎ ﺻﻔ ﹲﺔ ﻟﻀﺮﻭﺭﺗِﻪ ،ﻓﺎﻟﺒﺎﻏﻲ ﺍﻟﺬﻱ ﻳﺒﻐِﻲ ﺍﻟـﻤ
ﺪ ﺭ ﺍﳊﺎﺟ ِﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ☺ +: ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭ ﺯ ﹶﻗ
" ⌧ ⌧
ﻉ ﻣﺎ ﺸ ﺮ ِ
ﺏ ﺑﻼ ﺭﻳﺐ ،ﻭﻟﻴﺲ ﰲ ﺍﻟ ﺴﹶﻠﻒِ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍ ]ﺍﳌﺎﺋﺪﺓ ،[٣ :ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻛﺜ ِﺮ ﺍﻟ
ﺏ ﻭﺍﻟﺴﻨ ِﺔ ﺹ ﺍﻟﻜﺘﺎ ِ
ﺼﺮ ،ﺑﻞ ﻧﺼﻮ
ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﺻِﻲ ﺑﺴﻔﺮِﻩ ﻻ ﻳﺄﻛ ﹸﻞ ﺍﳌﹶﻴﺘ ﹶﺔ ﻭﻻ ﻳ ﹾﻘ
ﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﻫ ِﻞ ﺍﻟﻈﺎﻫﺮِ،ﺐ ﻛﺜ ٍﲑ ﻣﻦ ﺍﻟﺴﻠﻒِ ،ﻭﻫﻮ ﻣﺬﻫ ﻋﺎﻣ ﹲﺔ ﻣﻄﻠﹶﻘ ﹲﺔ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫ
ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻧﺘﻬﻰ.
٣٤١ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﲑﺱ ﺑﻪ ﻏـ ﺕ ﺍﻟﺒ ﺮ ﻣﺒﺎﺣﺔﹲ ﺇﻻ ﺍﳊﹸﻤ ﺮ ﺍ ِﻹﻧﺴﻴﺔ ،ﻭﻣﺎ ﻟـﻪ ﻧﺎﺏ ﻳﻔﺘﺮ ﻭﺣﻴﻮﺍﻧﺎ
) (
ﺐ ﻭﺍﳋﱰﻳ ِﺮ ﻭﺍﺑـ ِﻦ ﺐ ﻭﺍﻟﻔﻴ ِﻞ ﻭﺍﻟﻔﻬ ِﺪ ﻭﺍﻟﻜﻠ ِ ﻀﺒِ ﻊ * ،ﻛﺎﻷﺳ ِﺪ ﻭﺍﻟﻨﻤ ِﺮ ﻭﺍﻟﺬﺋ ِ ﺍﻟ
ﺨ ﹶﻠﺐ ﻣـﻦ ﺲ ﻭﺍﻟ ِﻘ ﺮ ِﺩ ﻭﺍﻟ ﺪﺏ ،ﻭﻣﺎ ﻟـﻪ ِﻣ ﺴﻨﻮ ِﺭ ﻭﺍﻟﻨﻤ ِ
ﺁﻭﻯ ﻭﺍﺑ ِﻦ ِﻋﺮﺱ ﻭﺍﻟ
ﲔ ﻭﺍﻟﺒﺎﺷِـ ِﻖ ﻭﺍﳊِـ ﺪﹶﺃ ِﺓ ﺼ ﹾﻘ ِﺮ ﻭﺍﻟﺸﺎﻫ ِ ﺏ ﻭﺍﻟﺒﺎﺯِﻱ ﻭﺍﻟ ﲑ ﻳﺼﻴ ﺪ ﺑﻪ :ﻛﺎﻟﻌﻘﺎ ِ ﺍﻟ ﱠﻄ ِ
ﺏ ﺍ َﻷﺑ ﹶﻘ ِﻊ
ﻒ ﻛﺎﻟﻨﺴ ِﺮ ﻭﺍﻟ ﺮ ﺧ ِﻢ ﻭﺍﻟﱠﻠ ﹾﻘ ﹶﻠ ِﻖ ﻭﺍﻟ ﻌ ﹾﻘ ﻌ ِﻖ ﻭﺍﻟﻐﺮﺍ ِ
ﳉﻴ ﻭﺍﻟﺒﻮ ﻣﺔِ ،ﻭﻣﺎ ﻳﺄﻛ ﹸﻞ ﺍ ِ
ﺨﺒﺚﹸ ﺏ ﺍﻷﺳﻮ ِﺩ ﺍﻟﻜﺒﲑِ ،ﻭﻣﺎ ﻳﺴـﺘ ﻭﺍﻟﻐﺪﺍﻑِ ،ﻭﻫﻮ ﹶﺃ ﺳ ﻮﺩ ﺻﻐﲑ ﺃ ﹾﻏﺒﺮ ،ﻭﺍﻟﻐﺮﺍ ِ
ﻁ ﻭﻣﺎ ﺗﻮﻟﱠﺪ ﻣـﻦ ﺕ ﻛﻠﱢﻬﺎ ،ﻭﺍﻟ ﻮﻃﹾﻮﺍ ِ ﻛﺎﻟﻘﹸ ﻨﻔﹸ ِﺬ ﻭﺍﻟﻨﻴﺺ ﻭﺍﻟﻔﺄﺭ ِﺓ ﻭﺍﳊﻴ ِﺔ ﻭﺍﳊﺸﺮﺍ ِ
ﻣﺄﻛﻮ ٍﻝ ﻭﻏﲑِﻩ ﻛﺎﻟﺒ ﻐ ِﻞ.
ـــــــــــــــــــــــــــــــــــ
ﻀﺒِ ﻊ" ،ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻓﻴﻪ ﺭﻭﺍﻳ ﹲﺔ ﺫﻛﹶﺮﻫﺎ ﺍﺑ ﻦ ﺍﻟﺒﻨﺎﺀ ،ﻭﻗـﺎﻝ ﰲ
* ﻗﻮﻟـﻪ" :ﻏﲑ ﺍﻟ
ﳉﻼﱠﻟﺔِ،ـ ﺇﱃ ﺃﻥ ﻗﺎﻝ ـ :ﻭﺫﻛ ﺮ ﺍﳋﻼ ﹸﻝ ﺃﻥ ﺍﻟ ِﻐﺮﺑـﺎ ﹶﻥ
ﻑ ﺑﺄﻛ ِﻞ ﺍﳌﻴﺘ ِﺔ ﻓﻜﺎ ﹶ
ﺍﻟﺮﻭﺿ ِﺔ ﺇﻥ ﻋِ ﺮ
ﻍ ﻣﺒﺎﺡ ،ﻭﻛﺬﺍ ﺍ َﻷﺳـ ﻮﺩ ﻭﺍ َﻷﺑﻘﹶـ ﻊ ﺇﺫﺍ ﱂ
ﺏ ﺍﻟﺒﻴ ِﻦ ﻳﺤﺮﻣﺎﻥِ ،ﻭﺍﻟﺬﱠﺍ ﹸ
ﻑ ﻭﻏﹸﺮﺍ
ﲬﺴ ﹲﺔ :ﺍﻟﻐﺪﺍ
ﻳﺄﻛ ِﻞ ﺍﳉِﻴ ﹶﻔﺔﹶ ،ﻭﺃﻥ ﻫﺬﺍ ﻣﻌﲎ ﻗﻮ ِﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻓﺈﺫﺍ ﺃﺑﺎ
ﺡ ﺍﻷﺑﻘـ ﻊ ﱂ ﻳﺒـ ﻖ
ﺙ ﺭﻭﻳﺎ ﺃﻧـﻪ ﻻ
ﻟﻸﻣ ِﺮ ﺑ ﹶﻘﺘﻠِﻪ ﺃﺛ ﺮ ﰲ ﺍﻟﺘﺤﺮﱘِ ،ﻭﻗﺪ ﲰﺎﻩ ﻓﺎﺳﻘﹰﺎ ﺃﻳﻀﺎﹰ ،ﻭﺇﻥ ﺣﺮﺑﹰﺎ ﻭﺃﺑﺎ ﺍﳊﺎﺭ ِ
ﳊ ﺪﹶﺃ ِﺓ ﺑﺄ ﹾﻛﻠِﻬـﺎ
ﳉﻴﻒ ،ﻭﳍﺬﺍ ﻋﻠﱠ ﹶﻞ ﰲ ﺍ ِ
ﺐ ﻭﻣﺎ ﻳﺄﻛ ﹸﻞ ﺍ ِ
ﺨﹶﻠ ِ
ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻄ ِﲑ ﺇﻻ ﻋﻦ ﺫﻱ ﺍ ِﳌ
ﳉﻴﻒ ،ﻓﻼ ﻳﻜﻮ ﹸﻥ ﺣﻴﻨﺌ ٍﺬ ﻟﻸﻣ ِﺮ ﻭﺗﺴﻤﻴﺘِﻪ ﻓﹸﻮﻳﺴﻘﹰﺎ ﺃﺛ ﺮ ﰲ ﺍﻟﺘﺤﺮ ِﱘ ﻛﻤﺬﻫﺐ ﻣﺎﻟﻚٍ ،ﻷﻧﻪ
ﺍِ
ﺼﻴﺎﻟِﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﺤﺮﻣﺎﹰ ،ﻭﻟﻮ ﻛﺎﻥ ﻗﺘﻠﹸﻪ ﻣﻮﺟِﺒﹰﺎ ﻟﺘﺤﺮﳝـﻪ
ﻗﺪ ﻳﺆ ﻣﺮ ﺑﻘﺘ ِﻞ ﺍﻟﺸﻲ ِﺀ ﻟ ِ
ﳊﻞﱠ ﺍﻧﺘﻬﻰ.
ﺽ ﳍﺎ ﺍ ِ
ﻟﻨﻬﻰ ﻋﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻮ ﹸﻝ ﻋﺎﺭﺿﹰﺎ ﻛﺠﻼﱠﻟ ٍﺔ ﻋ ﺮ
ﻒ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎ ﺍﳉﻼﱠﻟﺔِ ،ﻭﻋﺎﻣ ﹸﺔ ﺃﺟﻮﺑ ِﺔ ﺃﲪ ﺪ ﻟـﻴﺲﳉﻴ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﺎ ﻳﺄﻛ ﹸﻞ ﺍ ِ
ﻉ ﻓﻬﻮ ِﺣﻞﱞ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﲪﺪ ﺙ ﺍﻟ ﻌ ﺮﺏِ ،ﻓﻤﺎ ﱂ ﻳ
ﺤ ﺮﻣﻪ ﺍﻟﺸﺮ ﻓﻴﻬﺎ ﲢﺮ ﱘ ﻭﻻ ﹶﺃﹶﺛ ﺮ ﻻﺳﺘﺨﺒﺎ ِ
ﻭﻗﺪﻣﺎ ِﺀ ﺃﺻﺤﺎﺑﻪ ﺍ.ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤٢
ﻓﺼـﻞ
) (
ﺝ ﻭﺍﻟ ﻮ ﺣﺸِـ ﻲ ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﺤﻼﻝﹲ ،ﻛﺎﳋﻴ ِﻞ * ﻭﻴﻤ ِﺔ ﺍﻷﻧﻌﺎ ِﻡ ﻭﺍﻟﺪﺟﺎ ِ
ﺡ
ﺐ ﻭﺳﺎﺋ ِﺮ ﺍﻟ ﻮ ﺣﺶِ ،ﻭﻳﺒﺎ ﺐ( ﻭﺍﻟﻈﱢﺒﺎ ِﺀ ﻭﺍﻟﻨﻌﺎ ﻣ ِﺔ ﻭﺍﻷﺭﻧ ِ ﻀ ﻣﻦ ﺍﳊﹸﻤِ ﺮ ﻭﺍﻟﺒ ﹶﻘ ِﺮ )ﻭﺍﻟ
ﺿ ﹸﻄ ﺮ ﺇﱃ ﻣﺤـ ﺮ ٍﻡ
ﳊﻴ ﹶﺔ .ﻭﻣﻦ ﺍ ﺡ ﻭﺍ ﹶ ﻉ ﻭﺍﻟﺘ ﻤﺴﺎ
ﻀ ﹾﻔ ﺪ
ﺣﻴﻮﺍ ﹸﻥ ﺍﻟﺒﺤ ِﺮ ﻛﻠﱡﻪ ،ﺇﻻ ﺍﻟ
ﲑ ﻣﻊ ﺑﻘـﺎ ِﺀ ﺿ ﹸﻄ ﺮ ﺇﱃ ﻧ ﹾﻔ ِﻊ ﻣﺎ ِﻝ ﺍﻟﻐ ِ
ﺴ ﺪ ﺭ ﻣ ﹶﻘﻪ ،ﻭﻣﻦ ﺍ ﻏﲑ ﺍﻟﺴ ﻢ ﺣ ﱠﻞ ﻟﻪ ﻣﻨﻪ ﻣﺎ ﻳ
) (
ﺐ ﺑﺬﻟﹸﻪ ﻟـﻪ ﻣﺠﺎﻧﹰﺎ * . ﻋ ﻴﻨِﻪ ﻟﺪﻓ ِﻊ ﺑ ﺮ ٍﺩ ﺃﻭ ﺍﺳﺘﻘﺎ ِﺀ ﻣﺎ ٍﺀ ﻭﳓﻮﻩ ﻭ ﺟ
ﻂ ﻋﻠﻴـﻪ ﻭﻻ ﻂ ﻋﻨﻪ ﻭﻻ ﺣﺎﺋ ﹶ ﻭﻣﻦ ﻣ ﺮ ﺑﺜﹶﻤ ٍﺮ ﰲ ﺑﺴﺘﺎ ٍﻥ ﰲ ﺷﺠﺮِﻩ ،ﺃﻭ ﻣﺘﺴﺎ ِﻗ ٍ
ﺐ ﺿِﻴﺎﻓ ﹸﺔ ﺍﳌﺴﻠ ِﻢ ﺍﺘﺎ ِﺯ ﺑـﻪ ﰲ ﻧﺎﻇ ﺮ ﻓﻠﻪ ﺍﻷﻛ ﹸﻞ ﻣﻨﻪ ﻣﺠﺎﻧﹰﺎ ﻣﻦ ﻏﲑ ﺣ ﻤ ٍﻞ .ﻭﲡ
) (
ﺍﻟ ﹸﻘﺮﻯ ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠ ﹰﺔ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟـﻪ" :ﻛﺎﳋﻴ ِﻞ" ،ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳ ﹾﻜ ﺮﻩ ﹶﺫﺑﺢ ﺍﻟ ﹶﻔ ﺮ ِ
ﺱ ﺍﻟﺬﻱ ﻳﻨﺘﻔ ﻊ ﺑـﻪ ﰲ
ﻉ.
ﺍﳉﻬﺎ ِﺩ ﺑﻼ ﻧﺰﺍ ٍ
ﲑ ،"....ﻗـﺎﻝ ﰲ ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ:
ﺿ ﹸﻄ ﺮ ﺇﱃ ﻧﻔـ ِﻊ ﻣـﺎ ِﻝ ﺍﻟﻐـ ِ
* ﻗﻮﻟـﻪ" :ﻭﻣﻦ ﺍ
ﻀ ﹶﻄ ﺮ ﺇﱃ ﻃﻌﺎ ِﻡ ﺍﻟﻐ ِﲑ ﺇﻥ ﻛﺎﻥ ﻓﻘﲑﹰﺍ ﻓﻼ ﻳﻠﺰﻣﻪ ِﻋ ﻮﺽ ،ﺇ ﹾﺫ ﺇﻃﻌﺎ ﻡ ﺍﳉﺎﺋ ِﻊ ﻭﻛﺴـﻮ ﹸﺓ ﻭﺍﻟـ ﻤ
ﺽ ﻋﲔ ﻋﻠﻰ ﺍﳌﹸ ﻌﻴ ِﻦ ﺇﺫﺍ ﱂ ﻳ ﹸﻘ ﻢ ﺑﻪ ﻏﻴﺮﻩ.
ﺽ ﻛِﻔﺎﻳ ٍﺔ ﻭﻳﺼﲑﺍ ِﻥ ﻓﺮ
ﺍﻟﻌﺎﺭِﻱ ﻓﺮ
ﺚ ﺃﰊ ﺐ ﺿﻴﺎﻓ ﹸﺔ ﺍﳌﺴﻠ ِﻢ ﺍﺘﺎﺯ ﺑﻪ "...ﳌﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣـﻦ ﺣـﺪﻳ ِ * ﻗﻮﻟﻪ" :ﻭﲡ
ﷲ ﻭﺍﻟﻴــﻮ ِﻡ ﺍﻵﺧــ ِﺮ ﳋﺰﺍﻋﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ) :ﻣـﻦ ﻛﺎ ﹶﻥ ﻳﺆﻣـ ﻦ ﺑﺎ ِ ﺷﺮﻳ ٍﺢ ﺍ ﹸ
ﻓﻠﻴ ﹸﻜـﺮ ﻡ ﺿـﻴ ﹶﻔـﻪ ﺟﺎﺋـﺰﺗﻪ( .ﻗـﺎﻟـﻮﺍ :ﻭﻣﺎ ﺟـﺎﺋـﺰﺗﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗـﺎﻝ:
ﺤـ ﱡﻞ ﻟﻪ)ﻳﻮﻡ ﻭﻟﻴﻠﺔﹲ ﻭﺍﻟﻀﻴﺎﻓ ﹸﺔ ﺛﻼﺛ ﹸﺔ ﺃﻳﺎ ٍﻡ ﻓﻤﺎ ﻛﺎﻥ ﻭﺭﺍ َﺀ ﺫﻟﻚ ﻓﻬـﻮ ﺻﺪﻗـﺔﹲ ،ﻭﻻ ﻳ ِ
ﺃﻥ ﻳﺆﻭﻱ ﻋﻨﺪﻩ ﺣﱴ ﻳﺤﺮﺟﻪ () .(١ﻭﺃﺧﺮﺝ ﺃﲪ ﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﻘﺪﺍﻡ ﺃﻧﻪ=
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ :ﺑﺎﺏ ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺆﺫ ﺟﺎﺭﻩ ،ﺑﺮﻗﻢ ).(٦٠١٩
٣٤٣ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﺍﻟﺬﻛـﺎﺓ
ﲑ ﺫﻛﺎ ٍﺓ) ، (١ﺇﻻ ﺍﳉﺮﺍ ﺩ ﻭﺍﻟﺴﻤ
ﻚ ﺡ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍ ِﻥ ﺍﳌﻘﺪﻭ ِﺭ ﻋﻠﻴﻪ ﺑﻐ ِ ﻻ ﻳﺒﺎ
ﺶ ﺇﻻ ﰲ ﺍﳌﺎﺀ. ﻭﻛ ﱠﻞ ﻣﺎ ﻻ ﻳﻌﻴ
ﻭﻳﺸﺘﺮﻁ ُﻟﻠﺬﻛﺎ ِﺓ ﺃﺭﺑﻌ ﹸﺔ ﺷﺮﻭﻁ:
ﻼ ﻣﺴﻠﻤﹰﺎ ﺃﻭ ﻛﺘﺎﺑﻴﹰﺎ ﻭﻟﻮ ﻣﺮﺍﻫِﻘﹰﺎ)*( ،ﺃﻭ ﺍﻣﺮﺃﺓﹲ ﺃﻫﻠﻴ ﹸﺔ ﺍﳌﹸﺬﻛﱢﻲ :ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﺎﻗ ﹰ
ﺡ ﺫﻛﺎ ﹸﺓ ﺳﻜﹾﺮﺍ ٍﻥ ﻭﳎﻨﻮ ٍﻥ ﻭﻭﹶﺛِﻨ ﻲ ﻭﻣﺠﻮ ِﺳ ﻲ ﻭﻣﺮﺗ ﺪ .
)(
* ﻒ ﺃﻭ ﺃﻋﻤﻰ ،ﻭﻻ ﺗﺒﺎ ﺃﻭ ﺃﻗﻠ
ـــــــــــــــــــــــــــــــــــ
ﻒ ﻭﺍﺟﺒﺔﹲ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ،ﻓﺈﻥ ﺃﺻﺒﺢ ِﺑ ِﻔﻨﺎﺋِﻪ ﳏﺮﻭﻣﹰﺎ =ﲰﻊ ﺍﻟﻨﱯ ﻳﻘﻮﻝ) :ﻟﻴﻠ ﹸﺔ ﺍﻟﻀﻴ ِ
ﻛﺎﻥ ﺩﻳﻨﹰﺎ ﻟـﻪ ﻋﻠﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﻗﺘﻀﺎﻩ ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻪ().(٢
* ﻗﻮﻟـﻪ" :ﻭﻟﻮ ﻣﺮﺍ ِﻫ ﹶﻘﹰﺎ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺗﺒﺎﺡ ﺫﻛﺎ ﹸﺓ ﳎﻨﻮ ٍﻥ ﻭﻻ ﺳـﻜﹾﺮﺍﻥ ﻭﻻ
ﺏ ﺍﳌﺬﻛﻮﺭﻳ ﻦ ﰲ ﺍﻟﻘـﺮﺁ ِﻥ
ﻃﻔ ٍﻞ ﻏﲑ ﻣﻤﻴ ٍﺰ .ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﺃﻫ ﹶﻞ ﺍﻟﻜﺘﺎ ِ
ﻒ ﺑـﻞ
ﻫﻢ :ﻣ ﻦ ﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻭ ﺃﺟﺪﺍ ﺩﻩ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﻗﺒﻞ ﺍﻟﻨﺴ ِﺦ ﻭﺍﻟﺘﺒﺪﻳﻞِ ،ﻗﻮ ﹲﻝ ﺿـﻌﻴ
ﻉ ﺑﻪ ﺑﺄ ﱠﻥ ﻛﻮ ﹶﻥ ﺍﻟﺮﺟ ِﻞ ﻛﺘﺎﺑﻴﹰﺎ ﺃﻭ ﻏﲑ ﻛﺘﺎﰊٍ ،ﻫﻮ ﺣﻜ ﻢ ﻳﺴﺘﻔﻴﺪﻩ ﺑﻨﻔﺴِﻪ ﻻ ﺑﻨﺴﺒِﻪ،
ﺍﳌﻘﻄﻮ
ﺏ ﻓﻬﻮ ﻣﻨﻬﻢ ،ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻭ ﺟﺪﻩ ﻗـﺪ ﺩﺧـﻞ ﰲ
ﻓﻜﻞ ﻣﻦ ﺗ ﺪﻳ ﻦ ﺑﺪﻳ ِﻦ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎ ِ
ﺩﻳﻨﻬﻢ ﺃﻭ ﱂ ﻳﺪﺧﻞﹾ ،ﻭﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﺩﺧﻮﻟﹸﻪ ﺑﻌﺪ ﺍﻟﻨﺴ ِﺦ ﺃﻭ ﺍﻟﺘﺒﺪﻳ ِﻞ ﺃﻭ ﻗﺒﻞ ﺫﻟـﻚ ،ﻭﻫـﻮ
ﺖ ﺑﲔ
ﻑ ﻣﻌﺮﻭﻑ ،ﻭﻫﻮ ﺍﻟﺜﺎﺑ
ﺹ ﺍﻟﺼﺮﻳ ﺢ ﻋﻦ ﺃﲪﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ﺧﻼ
ﺍﳌﻨﺼﻮ
ﻉ ﻗﺪﱘ ،ﻭﺍﳌﺄﺧـ ﹸﺬ ﺍﻟﺼـﺤﻴ ﺢ
ﻉ ﺑﻴﻨﻬﻢ ،ﻭﺫﻛﺮ ﺍﻟﻄﱠﺤﺎﻭﻱ ﺃﻥ ﻫﺬﺍ ﺇﲨﺎ
ﺍﻟﺼﺤﺎﺑ ِﺔ ﺑﻼ ﻧﺰﺍ ٍ
ﺏ ﰲ=
ﺹ ﻋﻦ ﺃﲪﺪ ﰲ ﺗﺤﺮ ِﱘ ﺫﺑﺎﺋ ِﺢ ﺑﲏ ﺗﻐﻠﺐ ﺃﻬﻧﻢ ﱂ ﻳﺘﺪﻳﻨﻮﺍ ﺑﺪِﻳ ِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎ ِ
ﺍﳌﻨﺼﻮ
) (١ﻳﻘﺎﻝ ﺫﻛﱠﻰ ﺍﻟﺸﺎﺓ ﺗﺬﻛﻴﺔ ،ﺃﻱ ﺫﲝﻬﺎ ،ﻓﻬﻲ ﺫﺑﺢ ﺃﻭ ﳓﺮ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺄﻛﻮﻝ ﺍﻟﱪﻱ ﺑﻘﻄﻊ ﺣﻠﻘﻮﻣﻪ ﻭﻣﺮﻳﺌﻪ.
) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻀﻴﺎﻓﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ ﺑﺴﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،٣٠٨/٢ﻭﺍﻹﻣﺎﻡ
ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ .١٣٣ ،١٣٢ ،١٣٠/٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤٤
ﺡ ﺍﻟﺬﱠﻛﺎ ﹸﺓ ﺑﻜ ﱢﻞ ﻣﺤ ﺪ ٍﺩ ﻭﻟﻮ ﻛﺎﻥ ﻣﻐﺼﻮﺑﹰﺎ ﻣـﻦ ﺣﺪﻳـ ٍﺪ
ﺍﻟﺜﺎﱐ :ﺍﻵﻟﺔﹸ ،ﻓﺘﺒﺎ
ﺴ ﻦ ﻭﺍﻟ ﱡﻈ ﹾﻔ ﺮ.
ﺐ ﻭﻏﲑﻩ ،ﺇﻻ ﺍﻟ
ﺼ ٍ
ﻭﺣﺠ ٍﺮ ﻭ ﹶﻗ
ﺢ ﱂ ﳛـﺮ ِﻡ ﺍﻟﺜﺎﻟﺚ :ﹶﻗ ﹾﻄﻊ ﺍﳊﹸﻠﻘﻮ ِﻡ ﻭﺍﻟـ ﻤﺮِﻱﺀ)*( ،ﻓﺈﻥ ﺃﺑﺎ ﹶﻥ ﺍﻟ ﺮﹾﺃ
ﺱ ﺑﺎﻟ ﱠﺬﺑ ِ
ﺡ.
ﺍﳌﺬﺑﻮ
) *(
ـــــــــــــــــــــــــــــــــــ
ﺕ ﻓﻘﻂ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻠـﻲﱞ:
=ﻭﺍﺟﺒﺎﺗِﻬﻢ ﻭﳏﻈﻮﺭﺍﺗِﻬﻢ ،ﺑﻞ ﺃﺧﺬﻭﺍ ﻣﻨﻬﻢ ِﺣﻞﱠ ﺍﻟـﻤﺤﺮﻣﺎ ِ
ﳋ ﻤﺮِ ،ﺇﻻ ﺃﻧﺎ ﱂ ﻧﻌﻠـﻢ ﺃﻥ ﺁﺑـﺎﺀَﻫﻢﺏﺍ ﹶﺏ ﺇﻻ ﺑﺸﺮ ِ ﺴﻜﹸﻮﺍ ﻣﻦ ِﺩﻳ ِﻦ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎ ِ ﺇﻬﻧﻢ ﱂ ﻳﺘﻤ
ﺴ ِﺦ ﻭﺍﻟﺘﺒﺪﻳﻞِ ،ﻓﺈﺫﺍ ﺷ ﹶﻜﻜﹾﻨﺎ ﻓﻴﻬﻢ ﻫﻞ ﻛﺎﻥ ﺃﺟﺪﺍﺩﻫﻢ ﺏ ﻗﺒﻞ ﺍﻟﻨ
ﺩﺧﻠﻮﺍ ﰲ ﺩﻳ ِﻦ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎ ِ
ﳉﺰﻳﺔِ ،ﻭﺣﺮﻣﻨـﺎ ﺫﺑﻴﺤـﺘﻬﻢ ﻁ ﹶﻓﺤﻘﻨﺎ ﺩﻣﺎﺀَﻫﻢ ﺑﺎ ِ
ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻡ ﻻ؟ ﻓﺄﺧﺬﻧﺎ ﺑﺎﺣﺘﻴﺎ ٍ
ﺾ ﺃﺻﺤﺎﺑِﻨﺎ -ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﳛـﺮ ﻡ ﻣـﺎ ﻭﻧﺴﺎﺀَﻫﻢ ﺍﺣﺘﻴﺎﻃﻴﺎﹰ ،ﻭﻫﺬﺍ ﻣﺄﺧ ﹸﺬ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺑﻌ ِ
ﺏ ﺑﻪ ﺇﱃ ﺷﻲ ٍﺀ ﻳ ﻌﻈﱢﻤﻪ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ .ﺍﻧﺘﻬﻰ. ﰊ ِﻟ ِﻌﻴﺪِﻩ ﺃﻭ ﻟﻴﺘﻘ ﺮ
ﺫﺑﺤﻪ ﺍﻟﻜِﺘﺎ
ﳊﻠﹾﻘﻮ ِﻡ ﻭﺍﻟـ ﻤﺮِﻱﺀ" ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻋﻨﻪ ﻳﺸﺘﺮﻁ ﻣﻊ
* ﻗﻮﻟـﻪ" :ﺍﻟﺜﺎﻟﺚ ﹶﻗ ﹾﻄﻊ ﺍ ﹸ
ﺫﻟﻚ ﹶﻗ ﹾﻄﻊ ﺍﻟﻮﺩ ﺟﻴِﻦ ،ﻭﺇﻥ ﻧﺤﺮﻩ ﹶﺃﺟﺰﺃﹶﻩ ،ﻭﻫﻮ ﺃﻥ ﻳﻄﹾﻌﻨﻪ ﲟﺤ ﺪ ٍﺩ ﰲ ﹸﻟﺒﺘِﻪ ،ﻭﺍﻟــﻤﺴﺘﺤﺐ
ﺃﻥ ﻳﻨﺤ ﺮ ﺍﻟﺒﻌ ﲑ ﻭﻳﺬﺑ ﺢ ﻣﺎ ﺳﻮﺍﻩ ﺍﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺗﻘﻄ ﻊ ﺍﳊﻠﻘﻮ ﻡ ﻭﺍﳌﺮﻱ ُﺀ ﻭﺍﻟ ﻮﺩﺟﺎﻥ؛ ﻭﺍﻷﻗﻮﻯ ﺃ ﱠﻥ ﹶﻗ ﹾﻄ ﻊ ﺛﻼﺛـ ٍﺔ
ﻣﻦ ﺍﻷﺭﺑ ِﻊ ﻳﺒﻴﺢ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﳊﻠﻘﻮ ﻡ ﺃﻭ ﱂ ﻳﻜﻦ ،ﻓﺈ ﱠﻥ ﹶﻗ ﹾﻄ ﻊ ﺍﻟ ﻮ ﺩ ﺟﻴ ِﻦ ﺃﺑﻠ ﹸﻎ ﻣﻦ ﻗﻄ ِﻊ
ﺍﳊﻘﻠﻮ ِﻡ ﻭﺃﺑﻠ ﹸﻎ ﰲ ﺇﻧﻬﺎ ِﺭ ﺍﻟﺪ ِﻡ ﺍ.ﻫـ.
ﷲ ﺃ ﻭ
ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺇﻥ ﱂ ﻳﻌﻠﻢ ﺃ ﺳﻤﻰ ﺍﻟﺬﺍﺑ ﺢ ﺃﻡ ﻻ ﺃﻭ ﹶﺫ ﹶﻛ ﺮ ﺍﺳ ﻢ ﻏـ ِﲑ ﺍ ِ
ﺡ ﻟﻨﺎ ﻛﻞ ﻣﺎ ﺫ ﲝﻪ ﺍﳌﺴﻠ ﻢ ﻭﺍﻟ ِﻜﺘﺎِﺑﻲ ،ﻭﻗﺪ ﻋﻠ ﻢ ﺃﻧﻨﺎ
ﻻ؟ ﻓﺬﺑﻴﺤﺘﻪ ﺣﻼﻝﹲ ،ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺎ
ﻒ ﻋﻠﻰ ﻛ ﱢﻞ ﺫﺍِﺑﺢٍ ،ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ ،ﺇﻥ ﻗﻮﻣـﹰﺎ=
ﻻ ﻧﻘ
٣٤٥ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻭﺫﻛﺎ ﹸﺓ ﻣﺎ ﻋﺠﺰ ﻋﻨﻪ ﻣﻦ ﺍﻟﺼﻴ ِﺪ ﻭﺍﻟﻨ ﻌ ِﻢ ﺍﻟـﻤﺘﻮﺣﺸ ِﺔ ﻭﺍﻟﻮﺍﻗﻌـ ِﺔ ﰲ ﺑﺌـ ٍﺮ
ﻱ ﻣﻮﺿ ٍﻊ ﻛﺎﻥ ﻣﻦ ﺑ ﺪﻧِﻪ ،ﺇﻟﱠﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﺃﺳﻪ ﰲ ﺍﳌﺎ ِﺀ ﻭﳓﻮﻩ ﻭﳓﻮﻫﺎ ﳚﺮﺣِﻪ ﰲ ﺃ
ﺡ.
ﻓﻼ ﻳﺒﺎ
ﺢ :ﺑﺴﻢ ﺍﷲ ﻻ ﻳﺠ ِﺰﺋﹸﻪ ﻏﲑﻫﺎ ،ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﺳﻬﻮﹰﺍ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟ ﱠﺬﺑ ِ
ﺖ ﻻ ﻋﻤﺪﹰﺍ.ﺃﹸﺑﻴﺤ
ﺢ ﺑﺂﻟ ٍﺔ ﻛﺎﱠﻟﺔٍ ،ﻭﺃﻥ ﳛﺪﻫﺎ ﻭﺍﳊﻴﻮﺍ ﹸﻥ ﻳﺒﺼﺮﻩ ،ﻭﺃﻥ ﻳﻮﺟ ﻬﻪ ﺇﱃ ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺬﺑ
ﻏﲑ ﺍﻟﻘﺒﻠﺔِ ،ﻭﺃﻥ ﻳﻜﹾﺴ ﺮ ﻋﻨﻘﻪ ﺃﻭ ﻳﺴﻠﺨﻪ ﻗﺒﻞ ﺃﻥ ﻳ ﺒﺮ ﺩ.
ـــــــــــــــــــــــــــــــــــ
ﺤ ٍﻢ ﻻ ﻧ ﺪﺭِﻱ ﺃﹶﺫﻛﺮﻭﺍ ﺍﺳ ﻢ ﺍﷲ ]ﻋﻠﻴﻪ[ ﺃﻡ ﱂ ﻳـﺬﻛﹸﺮﻭﺍ؟
ﺸ ﺮ ٍﻙ ﻳﺄﺗﻮﻧﻨﺎ ِﺑﹶﻠ
=ﺣﺪﻳﺜﹸﻮﺍ ﻋﻬ ٍﺪ ِﺑ ِ
ﻗﺎﻝ " :ﺳﻤﻮﺍ ﺃﻧﺘﻢ ﻭ ﹸﻛﻠﹸﻮﺍ" .ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ).(١
) (١ﰲ :ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺮ ﺍﻟﻮﺳﺎﻭﺱ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﳌﺸﺒﻬﺎﺕ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﻭﰲ ﺑﺎﺏ ﺫﺑﻴﺤﺔ ﺍﻷﻋﺮﺍﺏ
ﻭﳓﻮﻫﺎ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .١٢٠/٧ ،٧١/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤٦
) (
ﺑـﺎﺏ ﺍﻟﺼﻴـﺪ *
ﺼ ﻴ ﺪ ﺍﳌﻘﺘﻮ ﹸﻝ ﰲ ﺍﻻﺻﻄﻴﺎ ِﺩ ﺇﻻ ﺑﺄﺭﺑﻌ ِﺔ ﺷﺮﻭﻁ: ﺤ ﱡﻞ ﺍﻟ ﻻ ﻳ ِ
ﺃﺣﺪﻫﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺎِﺋﺪ ﻣﻦ ﺃﻫ ِﻞ ﺍﻟﺬﱠﻛﺎ ِﺓ.
ﻁ ﰲ ﺁﻟ ِﺔ ﺍﻟ ﱠﺬﺑﺢ ِ، ﻁ ﻓﻴﻪ ﻣﺎ ﻳﺸﺘﺮ ﹸ ﺤ ﺪﺩ ،ﻳﺸﺘﺮ ﹸ ﺍﻟﺜﺎﱐ :ﺍﻵﻟﺔﹸ ،ﻭﻫﻲ ﻧﻮﻋﺎﻥ :ﻣ
ﻕ ﻭﺍﻟ ﻌﺼـﺎ ﺡ ،ﻓﺈﻥ ﻗﹶﺘﻠﹶﻪ ﺑﺜﹸ ﹾﻘ ِﻠ ِﻪ ﱂ ﻳﺒﺢ ،ﻭﻣﺎ ﻟﻴﺲ ﺑـﻤﺤ ﺪ ِﺩ ﻛﺎﻟﺒﻨـ ﺪ ِ ﺠ ﺮ
ﻭﺃﻥ ﻳ
ﺤ ﱡﻞ ﻣﺎ ﻗﹸِﺘ ﹶﻞ ﺑﻪ.
ﻭﺍﻟﺸﺒ ﹶﻜ ِﺔ ﻭﺍﻟ ﹶﻔﺦ ،ﻻ ﻳ ِ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﺼﻴ ﺪ ﳊﺎﺟ ٍﺔ ﺟﺎﺋﺰ ،ﻭﺃﻣﺎ ﺍﻟﺼﻴ ﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﺍﻟﻠـﻬ ﻮ
ﺱ ﺑﺎﻟﻌﺪﻭﺍ ِﻥ ﻋﻠﻰ ﺯ ﺭﻋِﻬﻢ ﻭﺃﻣﻮﺍﻟِﻬﻢ ﻓﺤـﺮﺍﻡ، ﺐ ﻓﻤﻜﺮﻭﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﹸﻇ ﹾﻠ ﻢ ﻟﻠﻨﺎ ِ ﻭﺍﻟﻠﻌ
ﺲ ﺗﻌﻠﻴ ِﻢﳋ ﱪﺓِ ،ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻣﻦ ِﺟﻨ ِ ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﺃﻥ ﺍﻟـ ﻤ ﺮ ِﺟ ﻊ ﰲ ﺗﻌﻠﻴ ِﻢ ﺍﻟ ﹶﻔ ﻬ ِﺪ ﺇﱃ ﺃﻫﻞ ﺍ ِ
ﳊ ﻖ ﺑﻪ ،ﻭﺇﺫﺍ ﺃﻛـ ﹶﻞ ﺐ ﺃﹸ ِ
ﺤ ﻖ ﺑﻪ ،ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﻌﻠﱠﻢ ﺑﺘﺮﻙ ﺍﻷﻛ ِﻞ ﻛﺎﻟﻜﻠ ِ ﺼ ﹾﻘ ِﺮ ﺑﺎ َﻷ ﹾﻛ ِﻞ ﺃﹸﹾﻟ ِ
ﺍﻟ
ﺻﻴﺪِﻩ ،ﻭﱂ ﻳﺒ ﺢ ﻣﺎ ﹶﺃ ﹶﻛ ﹶﻞ ﻣﻨﻪ .ﺍﻧﺘﻬﻰ. ﺤ ﺮ ﻡ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣﻦ
ﺐ ﺑﻌﺪ ﺗﻌﻠﱡﻤِﻪ ﱂ ﻳ ﺍﻟﻜﻠ
ﺴ ﻬ ِﻢ ﺃﻭ ﺍﳉﺎﺭﺣﺔِ ،ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﱂ ﻳـﺒ ﺢ ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺍﻟﺮﺍﺑ ﻊ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟ
ﺴﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻬ ِﻢ ﺃﹸﺑـﻴ ﺢ ﻭﺇﻥ ﺳﻮﺍﺀ ﺗﺮﻛﻬﺎ ﻋﻤﺪﹰﺍ ﺃﻭ ﺳﻬﻮﹰﺍ ﰲ ﻇﺎﻫ ِﺮ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﺇﻥ ﻧ ِ
ﺴﻴﻬﺎ ﻋﻠﻰ ﺍﳉﺎﺭﺣ ِﺔ ﱂ ﻳﺒ ﺢ ﺍﻫـ. ﻧ ِ
ﻁ ﻹﺑﺎﺣ ٍﺔ ﺍﻟﺼـﻴ ِﺪ ﻭﺃﻬﻧـﺎ ﻻ ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻇﺎﻫ ﺮ ﺍﳌﺬﻫﺐ ﺃﻥ ﺍﻟﺘﺴﻤﻴ ﹶﺔ ﺷﺮ ﹲ
ﺸﻌﱯ ﻭﺃﰊ ﺛﻮﺭ ﻭﺩﺍﻭﺩ ،ﻭ ﺭﻭﻯ ﺣﻨﺒ ﹸﻞ ﻋﻦ ﺃﲪ ﺪ ﺃﻥ ﺍﻟﺘﺴﻤﻴ ﹶﺔ ﺴ ﻬﻮِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟ ﻂ ﺑﺎﻟ ﺗﺴﻘ ﹸ
ﻚ
ﺡ ﻣﺘﺮﻭ ﻙ ﺍﻟﺘﺴﻤﻴ ِﺔ ﰲ ﺍﻟﻨﺴﻴﺎ ِﻥ ﺩﻭﻥ ﺍﻟ ﻌﻤﺪ ﺃﺑﻮ ﺣﻨﻴﻔ ﹶﺔ ﻭﻣﺎﻟـ ﻂ ﺑﺎﻟﻨﺴﻴﺎﻥِ ،ﻭﳑﻦ ﺃﺑﺎ ﺗﺴﻘ ﹸ
ﳋ ﹶﻄِﺄ ﻭﺍﻟﻨﺴﻴﺎ ِﻥ() ،(١ﻭﻷﻥ ﺇﺭﺳﺎ ﹶﻝ ﺍﳉﺎﺭﺣ ِﺔ ﺟـﺮﻯ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ) :ﻋِ ﻔ ﻲ ُﻷﻣﱵ ﻋﻦ ﺍ ﹶ
ﺠﺮﻯ ﺍﻟﺘ ﹾﺬﻛِﻴ ِﺔ ﻓ ﻌﻔِﻲ ﻋﻦ ﺍﻟﻨﺴﻴﺎ ِﻥ ﻓﻴﻪ ﻛﺎﻟ ﱠﺬﻛﹶﺎ ِﺓ. ﻣ
) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ،٦٥٩/١ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ .١٩٨/٢
٣٤٧ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺖ ﻣ ﻌﻠﱠﻤ ﹰﺔ.
ﺡ ﻣﺎ ﻗﹶﺘﻠ ﺘﻪ ﺇﺫﺍ ﻛﺎﻧ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﳉﺎﺭﺣﺔﹸ ،ﻓﻴﺒﺎ
ﺢ
ﺐ ﺃﻭ ﻏﲑﻩ ﺑﻨﻔﺴِﻪ ﱂ ﻳﺒ ﺍﻟﺜﺎﻟﺚ :ﺇﺭﺳﺎ ﹸﻝ ﺍﻵﻟ ِﺔ ﻗﺎﺻﺪﺍﹰ ،ﻓﺈﻥ ﺍﺳﺘﺮﺳ ﹶﻞ ﺍﻟﻜﻠ
ﺤ ﹼﻞ.
ﺇﻻ ﺃﻥ ﻳ ﺰﺟ ﺮﻩ ﻓﻴﺰﻳ ﺪ ﰲ ﻋ ﺪﻭِﻩ ﰲ ﹶﻃ ﹶﻠِﺒ ِﻪ ﹶﻓﻴ ِ
ﺴ ﻬ ِﻢ ﺃﻭ ﺍﳉﺎﺭﺣﺔِ ،ﻓﺈ ﹾﻥ ﺗﺮ ﹶﻛﻬـﺎ ﻋﻤـﺪﹰﺍ ﺃﻭ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﻋﻨﺪ ﺇﺭﺳﺎ ِﻝ ﺍﻟ
ﱪ ﻛﺎﻟﺬﱠﻛﺎ ِﺓ.
ﷲ ﺃﻛ ﺴ ﻦ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻣﻌﻬﺎ :ﺍ ُ ﺳﻬﻮﹰﺍ ﱂ ﻳﺒﺢ ،ﻭﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٤٨
ﻛﺘـﺎﺏ ﺍﻷﳝـﺎﻥ
ﲔ ﺑﺎﷲ)*( ،ﺃﻭ ﺻﻔ ٍﺔ ﻣﻦ ﺚ ﻫﻲ ﺍﻟﻴﻤ ﺐ ﻓﻴﻬﺎ ﺍﻟﻜﻔﱠﺎﺭ ﹸﺓ ﺇﺫﺍ ﺣِﻨ ﹶ ﲔ ﺍﻟﱵ ﲡ ﺍﻟﻴﻤ
ﺐ ﺑﻪ ﹶﻛﻔﱠﺎﺭﺓﹲ.
(*) ﺤ ﺮﻡ ،ﻭﻻ ﲡ
ﻒ ﺑﻐﲑ ﺍﷲ ﻣ ﺤﻒِ ،ﻭﺍﳊﹶﻠ ﺼ ﺻﻔﺎﺗِﻪ ،ﺃﻭ ﺑﺎﻟﻘﺮﺁ ِﻥ ﺃﻭ ﺑﺎﹸﳌ
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻭﻋﻦ ﺍﺑﻦ
ﷲ ﺗﻌﺎﱃ :ﻭﻫﻮ ﻇﺎﻫ ﺮ ﺍﳌﺬﻫ ِ
ﳊِﻠﻒ ﺑﻐ ِﲑ ﺍ ِ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﺤﺮﻡ ﺍ ﹶ
ﻒ ﺑﻐﲑِﻩ ﺻــﺎﺩﻗﹰﺎ(.
ﱄ ﻣـﻦ ﹶﺃ ﺣ ِﻠ
ﺐﺇﱠ
ﻒ ﺑﺎﷲ ﻛﺬِﺑﹰﺎ ﺃﺣـ
ﻣﺴﻌﻮ ٍﺩ ﻭﻏﲑِﻩ )ﻟﺌﻦ ﹶﺃ ﺣ ِﻠ
ﺏ
ﺼ ﺪﻕِ ،ﻭﺳـﻴﺌ ﹸﺔ ﺍﻟﻜـﺬ ِ
ﻗــﺎﻝ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ :ﻷﻥ ﺣﺴﻨ ﹶﺔ ﺍﻟﺘﻮﺣﻴ ِﺪ ﺃﻋﻈ ﻢ ﻣﻦ ﺣﺴﻨ ِﺔ ﺍﻟ
ﻕ ﻓﺎﺧﺘـﺎ ﺭ ﰲ
ﻒ ﺑـﺎﻟﻄﱠﻼ ِ
ﳊِﻠ ِ
ﺸ ﺮﻙِ ،ﻭﺍﺧﺘﻠﻒ ﻛﻼ ﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﰲ ﺍ ﹶ
ﹶﺃﺳﻬ ﹸﻞ ﻣﻦ ﺳﻴﺌ ِﺔ ﺍﻟ
ﻕ ﻭﱂ
ﻣﻮﺿ ٍﻊ ﺁﺧ ﺮ ﺃﻧﻪ ﻻ ﻳ ﹾﻜ ﺮﻩ ،ﻭﺃﻧﻪ ﻗﻮ ﹸﻝ ﻏ ِﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻨِﺎ ،ﻷﻧﻪ ﱂ ﳛﻠﻒ ﲟﺨﻠﻮ ٍ
ﷲ ﻛﻤــﺎ ﻳﻠﹾﺘ ِﺰﻡ ﺑﺎﻟﻨ ﹾﺬﺭِ ،ﻭﺍﻻﻟــﺘﺰﺍ ﻡ ﷲ ﺃﺑــﻠـ ﹸﻎ
ﷲ ﺷﻴﺌﺎﹰ ،ﻭﺇﳕﺎ ﺍﹾﻟﺘ ﺰ ﻡ ِ
ﻳﻠﺘ ِﺰ ﻡ ﻟﻐ ِﲑ ﺍ ِ
ﲔ ﺑﻪ ،ﻭﳍﺬﺍ ﱂ ﺗﻨ ِﻜ ِﺮ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻋﻠﻰ ﻣـﻦ
ﻣــﻦ ﺍﻻﻟﺘﺰﺍ ِﻡ ﺑـﻪ ،ﺑﺪﻟﻴ ِﻞ ﺍﻟﻨ ﹾﺬ ِﺭ ﻟـﻪ ﻭﺍﻟﻴﻤ ِ
ﻒ ﺑﺎﻟﻜﻌﺒﺔِ ،ﻭﺍﻟﻌﻬﻮ ﺩ ﻭﺍﻟﻌﻘﻮ ﺩ ﻣﺘﻘﺎﺭﺑ ﹸﺔ ﺍﳌﻌﲎ ﺃﻭ
ﻒ ﺑﺬﻟﻚ ،ﻛﻤﺎ ﺃﻧﻜﹶﺮﻭﺍ ﻋﻠﻰ ﻣﻦ ﺣﻠ
ﺣﹶﻠ
ﲔ ﺍﻫـ.
ﷲ ﺃﱐ ﺃﺣ ﺞ ﺍﻟﻌﺎ ﻡ ﻓﻬﻮ ﻧ ﹾﺬ ﺭ ﻭﻋﻬ ﺪ ﻭﳝ
ﻣﺘﻔﻘﺔ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﹸﻋﺎ ِﻫﺪ ﺍ َ
ﺚ ﺑﺮﺳﻮ ِﻝ ﺍﷲ ﺧﺎﺻﺔﹰ ،ﻗﺎﻝ ﰲ ﳊﻨ ِ
ﺐ ﺍﻟﻜﻔﱠﺎﺭ ﹸﺓ ﺑﺎ ِﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﲡ
ﺚ ﻓﻌﻠﻴـﻪ
ﺤِﻨ ﹶ
ﻒ ﲝ ﻖ ﺭﺳﻮ ِﻝ ﺍﷲ ﻓ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﺭﻭﻱ ﻋﻦ ﺃﲪ ﺪ ﺃﻧﻪ ﻗﺎﻝ :ﺇﺫﺍ ﺣﹶﻠ
ﺐ ﻟﻠﻜﻔﺎﺭﺓِ ،ﻛـﺎﳊﹶﻠﻒ ﺑـﺎﷲ ﳊِﻠﻒ ﺑﻪ ﻣﻮﺟ ﺍﻟﻜﻔﺎﺭﺓﹸ ،ﻭﻷﻧﻪ ﺃﺣ ﺪ ﺷ ﺮﻃﹶﻲ ﺍﻟﺸﻬﺎﺩﺓِ ،ﻓﺎ ﹶ
ﺖ() ،(١ﻭﻷﻧـﻪ
ﺼ ﻤ
ﷲ ﺃﻭ ِﻟﻴ
ﻭﺍﻷُﻭﻟﹶﻰ ﹶﺃ ﻭﻟﹶﻰ ﻟﻘﻮ ِﻝ ﺍﻟﻨﱯ ) :ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﹰﺎ ﹶﻓﻠﹾﻴﺤ ِﻠﻒ ﺑﺎ ِ
ﻕ ﻓﻠﻢ
ﺚ ﻓﻴﻪ ﻛﺴﺎﺋ ِﺮ ﺍﻷﻧﺒﻴﺎﺀِ ،ﻭﻷﻧﻪ ﳐﻠﻮ
ﺐ ﺍﻟﻜﻔﱠﺎﺭ ﹸﺓ ﺑﺎﳊﻨ ِ
ﻒ ﺑﻐ ِﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﻠﻢ ﺗﻮﺟ ﺣِﻠ
ﺹ ﻋﻠﻴﻪ=ﻒ ﺑـﺈﺑﺮﺍﻫﻴ ﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻷﻧﻪ ﻟﻴﺲ ﲟﻨﺼﻮ ٍ ﳊِﻠ ِ
ﻒ ﺑﻪ ﻛﺎ ﹶ
ﳊِﻠ ِ
ﺐ ﺍﻟﻜﻔﱠﺎﺭ ﹸﺓ ﺑﺎ ﹶ
ﲡ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ :ﺑﺎﺏ ﻛﻴﻒ ﻳﺴﺘﺤﻠﻒ ،ﺑﺮﻗﻢ ) .(٢٧٩ﻭﻣﺴﻠﻢ ﰲ ﺍﻷﳝﺎﻥ :ﺑﺎﺏ ﺍﻟﻨﻬﻲ
ﻋﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﺮﻗﻢ ).(١٦٤٦
٣٤٩ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺏ ﺍﻟﻜﻔﱠﺎﺭ ِﺓ ﺛﻼﺛ ﹸﺔ ﺷﺮﻭﻁ: ﻁ ﻟﻮﺟﻮ ِ ﻭﻳﺸﺘ ﺮ ﹸ
ﺼ ﺪ ﻋ ﹾﻘﺪﻫﺎ ﻋﻠﻰ ﻣﺴـﺘ ﹾﻘﺒ ٍﻞ ﲔ ﻣﻨﻌﻘﺪﺓﹲ ،ﻭﻫﻲ ﺍﻟﱵ ﻗﹸ ِ ﺍﻷﻭﻝ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﻤ
ﲔ:ﺱ .ﻭﹶﻟﻐـ ﻮ ﺍﻟـﻴﻤ ِ ﺽ ﻛﺎﺫﺑﹰﺎ ﻋﺎﳌﹰﺎ ﻓﻬﻲ ﺍﻟ ﻐﻤﻮ ﻒ ﻋﻠﻰ ﺃﻣ ٍﺮ ﻣﺎ ٍ ﳑﻜﻦٍ ،ﻓﺈﻥ ﺣ ﹶﻠ
ﺼﺪٍ ،ﻛﻘﻮﻟـﻪ :ﻻ ﻭﺍﷲ ،ﻭﺑﻠﻰ ﻭﺍﷲ ،ﻭﻛﺬﺍ ﳝﲔ ﺍﻟﺬﻱ ﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻧِﻪ ﺑﻐﲑ ﹶﻗ
) (
ﻕ ﻧﻔﺴِﻪ ﻓﺒﺎ ﹶﻥ ﲞﻼﻓِﻪ ،ﻓﻼ ﻛﻔﱠﺎﺭ ﹶﺓ ﰲ ﺍﳉﻤﻴﻊ * . ﺻ ﺪ ﻋ ﹶﻘﺪﻫﺎ ﻳ ﹸﻈ ﻦ ِ
ﻒ ﻣ ﹾﻜﺮﻫﹰﺎ ﱂ ﺗ ﻨ ﻌ ِﻘﺪ ﳝﻴﻨﻪ.
ﻒ ﻣﺨﺘﺎﺭﺍﹰ ،ﻓﺈﻥ ﺣ ﹶﻠ ﺤ ِﻠ
ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳ
ﻒ
ﻒ ﻋﻠﻰ ﺗ ﺮﻛِﻪ ،ﺃﻭ ﻳ ﺘﺮ ﻙ ﻣﺎ ﺣ ﹶﻠ ﳊ ﻨﺚﹸ ﰲ ﳝﻴﻨِﻪ ،ﺑﺄﻥ ﻳﻔﻌ ﹶﻞ ﻣﺎ ﺣﻠ ﺍﻟﺜﺎﻟﺚ :ﺍ ِ
ﻋﻠﻰ ِﻓ ﻌ ِﻠ ِﻪ ﻣﺨﺘﺎﺭﹰﺍ ﺫﺍﻛﺮﺍﹰ ،ﻓﺈﻥ ﹶﻓ ﻌﻠﹶﻪ ﻣ ﹾﻜﺮﻫﹰﺎ ﺃﻭ ﻧﺎﺳﻴﹰﺎ ﻓﻼ ﻛﻔﱠﺎﺭﺓﹶ ،ﻭﻣﻦ ﻗـﺎﻝ ﰲ
ﺚ.ﺤﻨ ﹾ
ﲔ ﻣ ﹶﻜﻔﱠﺮ ٍﺓ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﱂ ﻳ ﳝٍ
ـــــــــــــــــــــــــــــــــــ
ﺱ ﺍﺳ ِﻢ ﻏ ِﲑ ﺍﷲ ﻋﻠﻰ ﺍﲰِـﻪ ﻟﻌـﺪ ِﻡ ﺍﻟﺸـﺒﻪ
=ﻭﻻ ﻫﻮ ﰲ ﻣﻌﲎ ﺍﳌﻨﺼﻮﺹِ ،ﻭﻻ ﻳﺼ ﺢ ﻗﻴﺎ
ﻭﺍﻧﺘﻔﺎ ِﺀ ﺍﻟـﻤﻤﺎﺛﹶﻠ ِﺔ ﺍ.ﻫـ.
ﱯ ﻷﻧﻪ ﺇﺷﺮﺍ ﻙ ﰲ
ﳊِﻠﻒ ﺑﻨ
ﷲ ﻭﻟﻮ ﻛﺎﻥ ﺍ ﹶ
ﳊِﻠﻒ ﺑﻐ ِﲑ ﺍ ِ
ﻗﺎﻝ ﰲ ﺍﻻﻗﻨﺎﻉ ﻭﺷﺮﺣﻪ :ﻭﳛﺮﻡ ﺍ ﹶ
ﷲ ﻓﻘﺪ ﹶﺃﺷـ ﺮ ﻙ( ﺭﻭﺍﻩ
ﲑﺍِ
ﻒ ﺑﻐ ِ
ﺗﻌﻈﻴ ِﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤ ﺮ ﻣﺮﻓﻮﻋﹰﺎ) :ﻣﻦ ﺣ ﹶﻠ
ﺍﻟﺘﺮﻣﺬﻱ) (١ﻭﺣﺴﻨﻪ ،ﺍﻧﺘﻬﻰ .ﻭﳌﺎ ﻗﺎﻝ ﺭﺟ ﹲﻞ ﻟﻠﻨﱯ ) :ﻣﺎ ﺷـﺎ َﺀ ﺍﷲ ﻭﺷـﺌ
ﺖ ﻗـﺎﻝ:
ﷲ ﻭﺣﺪﻩ( ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ. ﺃﺟﻌ ﹾﻠﺘﲏ ﷲ ﻧﺪﹰﺍ! ﻣﺎ ﺷﺎﺀ ﺍ ُ
* ﻗﻮﻟـﻪ" :ﻓﻼ ﻛﻔﱠﺎﺭ ﹶﺓ ﰲ ﺍﳉﻤﻴﻊ" ،ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﻭﰲ ﺍﳉﹸﻤﻠ ِﺔ ﻻ ﻛﻔﱠﺎﺭ ﹶﺓ ﰲ
ﻕ ﻓﻴﻪ ،ﻓﻼ ﻛﻔﺎﺭ ﹶﺓ ﻓﻴﻪ ﺇﲨﺎﻋـﺎﹰ،
ﲔ ﻋﻠﻰ ﻣﺎﺽٍ ،ﻷﻬﻧﺎ ﺗﻨﻘﺴ ﻢ ﺛﻼﺛ ﹶﺔ ﺃﻗﺴﺎﻡٍ ،ﻣﺎ ﻫﻮ ﺻﺎﺩ ﳝٍ
ﺱ ﻻ ﻛﻔﺎﺭ ﹶﺓ ﻓﻴﻬﺎ ،ﻷﻬﻧﺎ ﺃﻋﻈ ﻢ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﲔ ﺍﻟﻐﻤﻮ ِﺏ ﻓﻴﻪ ،ﻓﻬﻮ ﳝ
ﻭﻣﺎ ﺗﻌﻤﺪ ﺍﻟﻜﺬ
ﻑ ﻓﻴﻬﺎ ،ﻭﻣﺎ ﻳﻈﻨﻪ ﺣﻘﹰﺎ ﹶﻓﻴِﺒﲔ ﲞﻼﻓِﻪ ﻓﻼ ﻛﻔﺎﺭ ﹶﺓ ﻓﻴﻬﺎ ،ﻷﻬﻧﺎ ﻣﻦ
ﹶﻛﻔﱠﺎﺭﺓﹲ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺍﳋﻼ
ﲔ.
ﹶﻟ ﻐ ِﻮ ﺍﻟﻴﻤ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺬﻭﺭ .ﺍﻧﻈﺮ ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ـ .١٨/٧
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٥٠
ﲔ ﺇﺫﺍ ﻛﺎﻥ ﺧﲑﺍﹰ ،ﻭﻣـﻦ ﺣ ﺮ ﻡ ﺣـﻼ ﹰﻻ -ﺳـﻮﻯ ﳊ ﻨﺚﹸ ﻓِﻲ ﺍﻟﻴﻤ ِ ﺴ ﻦ ﺍ ِ
ﻭﻳ
ﲔ ﺇﻥ
ﺤ ﺮ ﻡ ﻭﺗﻠﹾﺰﻣﻪ ﻛﻔﱠﺎﺭ ﹸﺓ ﳝـ ٍ
ﺱ ﺃﻭ ﻏﲑِﻩ ﱂ ﻳ
ﺯﻭﺟﺘِﻪ -ﻣﻦ ﹶﺃ ﻣ ٍﺔ ﺃﻭ ﻃﻌﺎ ٍﻡ ﺃﻭ ﻟﺒﺎ ٍ
ﻓﻌﻠﻪ.
ﻓﺼــﻞ
ﲔ ﺑﲔ ﺇﻃﻌﺎ ِﻡ ﻋﺸﺮ ِﺓ ﻣﺴﺎﻛﲔ ،ﺃﻭ ﻛﺴـﻮﺗﻬﻢ ،ﺃﻭ ﺨﻴ ﺮ ﻣﻦ ﹶﻟ ِﺰ ﻣﺘﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝ ٍ
ﻳ
ﺠ ﺪ ﻓﺼﻴﺎ ﻡ ﺛﻼﺛ ِﺔ ﺃﻳﺎ ٍﻡ ﻣﺘﺘﺎﺑﻌ ٍﺔ.
ﻋﺘ ِﻖ ﺭﻗﺒﺔٍ ،ﻓﻤﻦ ﱂ ﻳ ِ
ﲑ ﻣﻮ ﺟﺒﻬﺎ ﻭﺍﺣﺪ ﻓﻌﻠﻴﻪ ﻛﻔﱠﺎﺭﺓﹲ ﻭﺍﺣـﺪﺓﹲ ،ﻭﺇﻥ ﻭﻣﻦ ﹶﻟ ِﺰ ﻣﺘﻪ ﺃﳝﺎﻥﹲ ﻗﺒﻞ ﺍﻟﺘﻜﹾﻔ ِ
ﲔ ﺑﺎﷲ ﻟﺰﻣﺎﻩ ﻭﱂ ﻳﺘﺪﺍﺧﻼ. ﻒ ﻣﻮ ﺟﺒﻬﺎ ﻛﻈِﻬﺎ ٍﺭ ﻭﳝ ٍ ﺍﺧﺘﻠ
٣٥١ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﺟﺎﻣﻊ ﺍﻷﳝـﺎﻥ
ﺖ ﺍﻟﻨﻴـ ﹸﺔﻒ ﺇﺫﺍ ﺍﺣﺘﻤﻠﹶﻬﺎ ﺍﻟﻠﻔﻆﹸ ،ﻓﺈﻥ ﻋـ ِﺪ ﻣ ِ ﻳ ﺮ ﺟﻊ ﰲ ﺍﻷَﳝﺎ ِﻥ ﺇﱃ ِﻧﻴ ِﺔ ﺍﳊﺎﻟ ِ
) (
ﲔ*. ﲔ ﻭﻣﺎ ﻫﻴﺠﻬﺎ ،ﻓﺈﻥ ﻋِ ﺪ ﻡ ﺫﻟﻚ ﺭ ﺟ ﻊ ﺇﱃ ﺍﻟﺘﻌﻴ ِ ﺐ ﺍﻟﻴﻤ ِﺭ ﺟ ﻊ ﺇﱃ ﺳﺒ ِ
ﺴﺖ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ،ﻓﺠﻌﻠﹶﻪ ﺳﺮﺍﻭﻳﻞﹶ ،ﺃﻭ ﺭﺩﺍ ًﺀ ﺃﻭ ِﻋﻤﺎﻣﺔﹰ، ﻒ :ﻻ ﹶﻟِﺒ
ﻓﺈﺫﺍ ﺣ ﹶﻠ
ﱯ ﻓﺼﺎﺭ ﺷﻴﺨﺎﹰ ،ﺃﻭ ﺯﻭﺟ ﹶﺔ ﻓـﻼ ٍﻥ ﻫـﺬﻩ ،ﺃﻭ ﺖ ﻫﺬﺍ ﺍﻟﺼ ﻭﻟﺒﺴﻪ ،ﺃﻭ :ﻻ ﻛﻠﻤ
ﻚ ﻭﺍﻟﺼـﺪﺍﻗﺔﹸ ،ﰒ ـ ﹾﻠ
ﺻﺪﻳ ﹶﻘﻪ ﻓﻼﻧﺎﹰ ،ﺃﻭ ﳑﻠﻮﻛﹶﻪ ﺳﻌﻴﺪﺍﹰ ،ﻓﺰﺍﻟﺖ ﺍﻟﺰﻭﺟﻴ ﹸﺔ ﻭﺍﳌـ ُ
ﺐ ﻓﺼـﺎﺭ ﳊ ﻤ ِﻞ ﻓﺼﺎﺭ ﹶﻛﺒﺸﺎﹰ ،ﺃﻭ ﻫﺬﺍ ﺍﻟ ﺮ ﹶﻃ ﺖ ﳊ ﻢ ﻫﺬﺍ ﺍ ﹶ ﻛﻠﱠﻤﻬﻢ ،ﺃﻭ :ﻻ ﺃﻛﻠ
ﺚ
ﱭ ﻓﺼﺎﺭ ﺟﺒﻨﹰﺎ ﺃﻭ ِﻛﺸﻜﹰﺎ ﻭﳓﻮﻩ ،ﰒ ﹶﺃ ﹶﻛ ﹶﻞ ﺣﻨ ﹶ ﲤﺮﹰﺍ ﺃﻭ ﺩﺑﺴﹰﺎ ﺃﻭ ﺧﻼ ،ﺃﻭ ﻫﺬﺍ ﺍﻟﻠ
ﻱ ﻣﺎ ﺩﺍﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔ ِﺔ. ﰲ ﺍﻟ ﹸﻜﻞﱢ ،ﺇﻻ ﺃﻥ ﻳﻨﻮ
ﻓﺼـﻞ
ﻓﺈﻥ ﻋ ِﺪ ﻡ ﺫﻟﻚ ﺭﺟ ﻊ ﺇﱃ ﻣﺎ ﻳﺘﻨﺎﻭﻟـُﻪ ﺍﻻﺳ ﻢ)*( ،ﻭﻫﻮ ﺛﻼﺛـﺔﹲ :ﺷـﺮﻋ ﻲ
ﰲ.
ﻭﺣﻘﻴﻘﻲ ،ﻭ ﻋ ﺮ ﱞ
)*(
ـــــــــــــــــــــــــــــــــــ
ﻑ ﺑﺼﻔ ٍﺔ ﻓﺒﺎ ﹶﻥ ﻣﻮﺻﻮﻓﹰﺎ ﺑﻐﲑِﻫﺎ
ﻒ ﻋﻠﻰ ﻣﻌﻴ ٍﻦ ﻣﻮﺻﻮ ٍ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﺣﹶﻠ
ﳋ ﻤ ِﺮ ﻓﺘﺒﻴ ﻦ ﺧﻼﹰ،
ﺏ ﻣﻦ ﻫﺬﺍ ﺍ ﹶ ﻛﻘﻮﻟِﻪ :ﻭﺍﷲ ﻻ ﺃﻛﻠﱢﻢ ﻫﺬﺍ ﺍﻟﺼﱯ ،ﻓﺘﺒﻴ ﻦ ﺷﻴﺨﺎﹰ ،ﺃﻭ ﻻ ﺃﺷﺮ
ﻑ ﻋﻠﻴﻪ ﻻﻋﺘﻘﺎﺩِﻩ ﺃﻧﻪ ﳑ ﻦ ﻻ ﳜﺎﻟﻔﹸـﻪ ﺇﺫﺍ ﺐ ﻳﻔﻌ ﹸﻞ ﺍﶈﻠﻮ ﻒ ﻳﻌﺘﻘ ﺪ ﺃﻥ ﺍﳌﹸﺨﺎ ﹶﻃ
ﺃﻭ ﻛﺎﻥ ﺍﳊﺎﻟ
ﺃﻛﱠﺪ ﻋﻠﻴﻪ ﻭﻻ ﻳﺤِﻨﹸﺜﻪ ،ﺃﻭ ﻟﻜﻮ ِﻥ ﺍﻟﺰﻭﺟ ِﺔ ﻗﺮﻳﺒﺘﻪ ،ﻭﻫﻮ ﻻ ﳜﺘﺎ ﺭ ﺗﻄﻠﻴﻘﹶﻬﺎ ،ﰒ ﺗﺒـﻴ ﻦ ﺃﻧـﻪ
ﻉ ﻭﺍﻷﺷﺒ ﻪ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﻛـﺎﻥ ﻏﺎﻟﻄــﹰﺎ ﰲ ﺍﻋﺘﻘــﺎﺩِﻩ ،ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟ ﹸﺔ ﻭﺷﺒﻬﻬﺎ ﻓﻴﻬﺎ ﻧﺰﺍ
ﺼ ﺪ ﺇﻛﺮﺍﻣـ ﻪ ﻻ ﻒ ﻋﻠﻰ ﻏﲑِﻩ ﻟﻴ ﹶﻔﻌﻠﻨﻪ ﺇﺫﺍ ﹶﻗ
ﺚ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﹶﻠ
-ﺇﱃ ﺃﻥ ﻗﺎﻝ :-ﻭﻛﺬﺍ ﻻ ِﺣﻨ ﹶ
ﺇﻟﺰﺍﻣﻪ ﺑﻪ.
* ﻗﻮﻟـﻪ" :ﻓﺈﻥ ﻋ ِﺪ ﻡ ﺫﻟﻚ ﺭ ﺟ ﻊ ﺇﱃ ﻣﺎ ﻳﺘﻨﺎﻭﻟﹸﻪ ﺍﻻﺳ ﻢ" ﺇﱃ ﺁﺧﺮﻩ ،ﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ
ﺍﳌﻘﻨﻊ :ﻫﺬﺍ ﺍﳌﺬﻫﺐ ،ﻭﻗﻴﻞ :ﻳ ﹶﻘﺪﻡ ﻣـﺎ ﻳﺘﻨﺎﻭﻟﹸﻪ ﺍﻻﺳ ﻢ ﻋﻠﻰ ﺍﻟﺘﻌﻴﲔِ ،ﻗﺎﻝ ﰲ ﺍﳍﺪﺍﻳ ِﺔ =
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٥٢
ﻓﺎﻟﺸﺮﻋ ﻲ :ﻣﺎ ﻟـﻪ ﻣﻮﺿﻮﻉ ﰲ ﺍﻟﺸﺮﻉ ﻭﻣﻮﺿﻮﻉ ﰲ ﺍﻟﻠﻐﺔِ ،ﻓﺎﻟــﻤﻄ ﹶﻠﻖ
ﻒ ﻻ ﻳﺒﻴ ﻊ ﺃﻭ ﻻ ﻳـﻨ ِﻜﺢ، ﻉ ﺍﻟﺸﺮﻋ ﻲ ﺍﻟﺼﺤﻴﺢِ ،ﻓﺈﺫﺍ ﺣ ﹶﻠ ﻑ ﺇﱃ ﺍﳌﻮﺿﻮ ِ ﻳﻨﺼﺮ
ﻒ ﻻ ﻳﺒﻴ ﻊ ﺤﻨﺚﹾ ،ﻭﺇﻥ ﻗﻴ ﺪ ﳝﻴﻨﻪ ﲟﺎ ﳝﻨ ﻊ ﺍﻟﺼﺤ ﹶﺔ ﻛﺈ ﹾﻥ ﺣ ﹶﻠ ﻓﹶﻌ ﹶﻘ ﺪ ﻋﻘﹾﺪﹰﺍ ﻓﺎﺳﺪﹰﺍ ﱂ ﻳ
ﺚ ﺑﺼﻮﺭ ِﺓ ﺍﻟ ﻌ ﹾﻘ ِﺪ. ﳊ ﺮ ﺣﻨ ﹶ
ﳋ ﻤ ﺮ ﺃﻭ ﺍ ﹸ ﺍﹶ
ﻒﻻ ﺐ ﻣﺠﺎﺯﻩ ﻋﻠﻰ ﺣﻘﻴﻘﺘِﻪ ﻛﺎﻟﻠﱠﺤﻢِ ،ﻓﺈﺫﺍ ﺣ ﹶﻠ ﻭﺍﳊﻘﻴﻘ ﻲ :ﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳ ﻐ ِﻠ
ﻒﻻ ﺤﻨﺚﹾ ،ﻭﺇﻥ ﺣﻠﹶـ ﺨﹰﺎ ﺃﻭ ﹶﻛﺒِﺪﹰﺍ ﺃﻭ ﳓﻮﻩ ﱂ ﻳ ﻳﺄﻛ ﹸﻞ ﺍﻟﻠﺤ ﻢ ﻓﺄﻛ ﹶﻞ ﺷﺤﻤﹰﺎ ﺃﻭ ﻣ
ﺢ ﻭﺍﻟﺰﻳﺘﻮ ِﻥ ﻭﳓـﻮﻩ ،ﻭﻛـ ﱢﻞ ﻣـﺎ ﺾ ﻭﺍﻟﺘﻤ ِﺮ ﻭﺍ ِﳌ ﹾﻠ ِ ﺚ ﺑﺄﻛ ِﻞ ﺍﻟﺒ ﻴ ِﻳﺄﻛ ﹸﻞ ﹸﺃﺩﻣﹰﺎ ﺣﻨ ﹶ
ﻼ ﺣﻨـﺚﹶ، ﺲ ﺛﻮﺑﹰﺎ ﺃﻭ ِﺩﺭﻋﹰﺎ ﺃﻭ ﺟ ﻮﺷﻨﹰﺎ ﺃﻭ ﻧ ﻌ ﹰ ﺲ ﺷﻴﺌﹰﺎ ﻓﹶﻠﺒ ﻳﺼﻄﺒ ﹸﻎ ﺑﻪ ،ﺃﻭ ﻻ ﻳﻠﺒ
ﺚ ﺑﻜﻼ ِﻡ ﹸﻛ ﱢﻞ ﺇﻧﺴﺎﻥٍ ،ﻭﻻ ﻳﻔﻌ ﹸﻞ ﺷﻴﺌﹰﺎ ﻓﻮ ﱠﻛ ﹶﻞ ﻣﻦ ﻭﺇﻥ ﺣﻠﻒ ﻻ ﻳﻜﱢﻠ ﻢ ﺇﻧﺴﺎﻧﹰﺎ ﺣﻨ ﹶ
ﻱ ﻣﺒﺎ ﺷ ﺮﺗﻪ ﺑﻨﻔﺴِﻪ. ﺚ ﺇﻻ ﺃﻥ ﻳﻨﻮ ﹶﻓ ﻌ ﹶﻠﻪ ﺣﻨ ﹶ
ﻂﺐ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔِ ،ﻛﺎﻟـﺮﺍﻭﻳ ِﺔ ﻭﺍﻟـﻐﺎﺋ ِ ﰲ :ﻣـﺎ ﺍ ﺷﺘ ﻬ ﺮ ﳎـﺎﺯﻩ ﻓﻐﻠ ﻭﺍﻟ ﻌ ﺮ ﱡ
ﻁ ِﺀﻁ ِﺀ ﺯﻭﺟـﺘِﻪ ﺃﻭ ﻭ ﹾ ﻒ ﻋﻠﻰ ﻭ ﹾ ﲔ ﺑﺎﻟـﻌﺮﻑِ ،ﻓﺈﺫﺍ ﺣ ﹶﻠ ﻭﳓﻮﻫِﻤﺎ ،ﹶﻓﺘ ﻌﱡﻠﻖ ﺍﻟﻴﻤ ِ
ﻒ ﻻ ﻳﺄﻛ ﹸﻞ ﺷـﻴﺌﹰﺎ ﻓﺄﻛﻠﹶـﻪ ﺖ ﳝﻴﻨﻪ ﲜِﻤﺎﻋِﻬﺎ ﻭﺑﺪﺧﻮ ِﻝ ﺍﻟﺪﺍﺭ ،ﻭﺇﻥ ﺣﻠ ﺩﺍ ٍﺭ ﺗﻌﻠﱠﻘ
ـــــــــــــــــــــــــــــــــــ
ﺐ
ﺐ ﻭﺍﳋﻼﺻﺔ :ﻓﺈﻥ ﻋ ِﺪ ﻡ ﺍﻟﻨﻴـ ﹶﺔ ﺃﻭ ﺍﻟﺴـﺒ
ﺐ ﻭﺍﳌﺴﺘﻮﻋ ِ
ﺐ ﻭ ﻣﺴﺒﻮ ِﻙ ﺍﻟﺬﻫ ِ
=ﻭﺍﻟـﻤﺬﻫ ِ
ﲔ ﹶﻏﻠﱠﺒﻨـﺎ
ﺭ ﺟﻌﻨﺎ ﺇﱃ ﻣﺎ ﻳﺘﻨﺎﻭﻟـﻪ ﺍﻻﺳﻢ ،ﻓﺈﻥ ﺍﺟﺘﻤ ﻊ ﺍﻻﺳ ﻢ ﻭﺍﻟﺘﻌﻴﲔ ،ﺃﻭ ﺍﻟﺼﻔ ﹸﺔ ﻭﺍﻟﺘﻌﻴ
ﺐ ﰒ ﻣ ﹾﻘﺘﻀﻰ ﻑ ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﳉﹶﻮﺯﻱ ﺃﻧﻪ ﻳﻘﺪﻡ ﺍﻟﻨﻴ ﹶﺔ ﰒ ﺍﻟﺴﺒ ﺍﻟﺘﻌﻴﲔ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﰲ ﺍﻹﻧﺼﺎ ِ
ﹶﻟ ﹾﻔﻈِﻪ ﻋﺮﻓﹰﺎ ﰒ ﻟﻐ ﹰﺔ.
ﺤ ﻢ ﺃﻭ ﺍﻟــ ﻤﺦ ﺃﻭ ﺍﻟ ﹶﻜﺒِـ ﺪ ﺃﻭ ﺸ ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﺇﺫﺍ ﺣﻠﻒ ﻻ ﻳﺄﻛ ﹸﻞ ﺍﻟﻠﺤ ﻢ ﻓﺄﻛ ﹶﻞ ﺍﻟ
ﺤﻨـﺚﹾ ،ﻭﺇﻥ ﻍ ﻭﺍﻟﻘﺎﻧﺼ ﹶﺔ ﱂ ﻳ ﺵ ﺃﻭ ﺍﳌﹸﺼﺮﺍ ﹶﻥ ﺃﻭ ﺍ َﻷﻟﹾﻴ ﹶﺔ ﻭﺍﻟﺪﻣﺎ ﹶ ﺐ ﺃﻭ ﺍﻟ ﹶﻜ ِﺮ ﺍﻟ ﱢﻄﺤﺎ ﹶﻝ ﺃﻭ ﺍﻟ ﹶﻘ ﹾﻠ
ﺤﻨﺚﹾ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﲪ ﺪ :ﻻ ﻳﻌﺠﺒﲏ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ :ﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴ ِﻞ ﻕ ﱂ ﻳ ﺃﻛ ﹶﻞ ﺍﻟـ ﻤ ﺮ
ﺏ
ﺤ ﻢ ﺣﻘﻴﻘﺔﹰ ،ﻭﺍﻟﺼـﻮﺍ ﺚ ﺬﺍ ﹸﻛﻠﱢﻪ ،ﻷﻧﻪ ﹶﻟ ﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﳛﻨ ﹸ ﻉ ﺍﻧﺘﻬﻰ ،ﻭﻗﺎﻝ ﻣﺎﻟ ﺍﻟ ﻮ ﺭ ِ
ﻑ.
ﺃﻥ ﺫﻟﻚ ﻳ ﺮ ﺟﻊ ﻓﻴﻪ ﺇﱃ ﺍﻟﻨﻴ ِﺔ ﻭﺍﻟﻌ ﺮ ِ
٣٥٣ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻒ ﻻ ﻳﺄﻛ ﹸﻞ ﲰﻨﹰﺎ ﻓﺄﻛﻞ ﺧﺒِﻴﺼﹰﺎ ﰲ ﺳ ﻤ ٍﻦ ﻻ ﻳ ﹾﻈ ﻬﺮ ﺴﺘ ﻬ ﹶﻠ ﹶﻜﹰﺎ ﰲ ﻏﲑﻩ ،ﻛﻤﻦ ﺣ ﹶﻠ
ﻣ
ﺤﻨﺚ ،ﻭﺇﻥ ﻇﻬﺮ ﻓﻴﻪ ﻃﻌ ﻢ ﺷـﻲ ٍﺀ ﻓﻴﻪ ﹶﻃ ﻌﻤﻪ ،ﺃﻭ ﻻ ﻳﺄﻛ ﹸﻞ ﺑﻴﻀﹰﺎ ﻓﺄﻛﻞ ﻧﺎﻃِﻔﹰﺎ ﱂ ﻳ
ﺚ.
ﻑ ﻋﻠﻴﻪ ﺣﻨ ﹶﻣﻦ ﺍﶈﻠﻮ ِ
ﻓﺼـﻞ
ﻒ ﻻ ﻳﻔﻌ ﹸﻞ ﺷﻴﺌﹰﺎ ﻛﻜﻼ ِﻡ ﺯﻳ ٍﺪ ﻭﺩﺧﻮ ِﻝ ﺩﺍ ٍﺭ ﻭﳓﻮِﻩ ﻓﻔﻌﻠﹶﻪ ﻣﻜﺮﻫﹰﺎ ﱂ
ﻭﻟﻮ ﺣﻠ
ﺚ.
ﺤﻨ ﹾ
ﻳ
ﺼﺪ ﻣﻨ ﻌﻪ ﻛﺎﻟﺰﻭﺟ ِﺔ ﻭﺍﻟﻮﻟـ ِﺪ ﺃﻥ ﻻ ﻒ ﻋﻠﻰ ﻧﻔﺴِﻪ ﺃﻭ ﻏﲑِﻩ ﳑﻦ ﻳﻘ ِ ﻭﺇﻥ ﺣﻠ
) (
ﻕ ﻓﻘﻂ * ، ﻕ ﻭﺍﻟ ﻌﺘﺎ ِﺚ ﰲ ﺍﻟﻄﱠﻼ ِ ﻼ ﺣِﻨ ﹶ
ﻳﻔﻌ ﹶﻞ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻓﻔﻌﻠﹶﻪ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
ﺚ ﻣﻄﻠﻘﺎﹰ ،ﻭﺇﻥ ﻓﻌ ﹶﻞ ﻫﻮ ﻭﻋﻠﻰ ﻣﻦ ﻻ ﳝﺘﻨ ﻊ ﺑﻴﻤﻴﻨِﻪ ﻣﻦ ﺳﻠﻄﺎ ٍﻥ ﻭﻏﲑِﻩ ﻓﻔﻌﻠﹶﻪ ﺣِﻨ ﹶ
ﺚ ﻣﺎ ﱂ ﺗﻜﻦ ﻟﻪ ﺤﻨ ﹾ ﻒ ﻋـﻠﻰ ﻛﻠﱢﻪ ،ﱂ ﻳ ﺾ ﻣﺎ ﺣ ﹶﻠ
ﺼ ﺪ ﻣ ﻨ ﻌﻪ ﺑﻌـ
ﺃﻭ ﻏﲑﻩ ﳑﻦ ﹶﻗ
ﻧﻴﺔﹲ.
ـــــــــــــــــــــــــــــــــــ
ﻕ ﻓﻘـﻂ" ،ﻗـﺎﻝ ﰲ
ﺚ ﰲ ﺍﻟﻄﻼﻕ ﻭﺍﻟ ﻌﺘﺎ ِ
ﻼ ﺣِﻨ ﹶ
* ﻗﻮﻟـﻪ" :ﻓﻔﻌﻠﹶﻪ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
ﻑ ﻋﻠﻴﻪ ﺣِﻨﺚﹶ ،ﻛﻤﺎ
ﻼ ﺑﺄﻧﻪ ﺍﶈﻠﻮ
ﻒ ﻻ ﻳﻔﻌ ﹸﻞ ﺷﻴﺌﹰﺎ ﻓﻔﻌﻠﹶﻪ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎﻫ ﹰ
ﺍﻟﻔﺮﻭﻉ :ﻭﺇﻥ ﺣﹶﻠ
ﻕ ﻓﻘﻂ ﻛﻤﺎ ﺍﺧﺘـﺎﺭﻩ ﺍﻷﻛﺜـﺮﻭﻥ
ﺚ ﰲ ِﻋﺘ ٍﻖ ﻭﻃﹶﻼ ٍ
ﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴ ﺦ ﻭﻗﺎﻝ ﰲ ﺍﶈﺮﺭ :ﺣِﻨ ﹶ
ﺚ ﺑﻞ ﳝﻴﻨﻪ ﺑﺎﻗﻴﺔﹲ ،ﻭﻫﺬﺍ ﺃﻇﻬـ ﺮ
ﲔ ﻣﻜﻔﺮﺓٍ ،ﻭﻋﻨﻪ ﻻ ِﺣﻨ ﹶ
ﻭﺫﻛﺮﻭﻩ ﰲ ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﰲ ﳝ ٍ
ﺾ ﺃﺻﺤﺎﺑِﻨﺎ ،ﻭﺍﺧﺘﺎﺭﻩ ﺷﻴﺨﻨﺎ ﻭﻗﺎﻝ:
ﻛﻤﺎ ﻗﺪﻣﻪ ﰲ ﺍﳋﻼﺻ ِﺔ ﻭ ﹶﺫﻛﹶﺮﻩ ﰲ ﺍﻹﺭﺷﺎ ِﺩ ﻋﻦ ﺑﻌ ِ
ﺇﻥ ﺭﻭﺍﺗﻬﺎ ﻋﻨﻪ ﺑِﻘ ﺪ ِﺭ ﺭﻭﺍ ِﺓ ﺍﻟﺘﻔﹾﺮﻗﺔِ ،ﻭﺃ ﱠﻥ ﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺃﲪ ﺪ ﺟ ﻌﹶﻠﻪ ﺣﺎﻟﻔﹰﺎ ﻻ ﻣ ﻌﻠﱢﻘـﺎﹰ،
ﻑ ﺑﻪ ﺍﻫـ.
ﻉ ﺍﻟـ ﻤﺤﻠﻮ ِ
ﺐ ﻭﻗﻮ
ﳊﻨﺚﹸ ﻻ ﻳﻮﺟ
ﻭﺍ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٥٤
ﺑـﺎﺏ ﺍﻟﻨـﺬﺭ
) (
ﺢ ﺇﻻ ﻣﻦ ﺑﺎﻟ ٍﻎ ﻋﺎﻗ ٍﻞ ﻭﻟﻮ ﻛﺎﻓﺮﹰﺍ * .
ﻻ ﻳﺼ
ـــــــــــــــــــــــــــــــــــ
ﻒ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﺗﺤﺮﳝِﻪ ،ﻭ ﺣﺮﻣ ﻪ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﺑﺎﺏ ﺍﻟﻨ ﹾﺬﺭِ ،ﺗﻮﻗﱠ
ﻉ ﺇﺫﺍ ﺑﺎﻳﻊ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮ ﹶﻝ ﺃﻭ ﺍﻹﻣﺎ ﻡ ﺃﻭ ﲢﺎﻟﻒ ﻋﻠﻴـﻪ ﺸ ﺮ ِ
ﺃﻫﻞ ﺍﳊﺪﻳﺚِ ،ﻭﺃﻣﺎ ﻣﺎ ﻭﺟﺐ ﺑﺎﻟ
ﺖ ﲟﺠﺮﺩ ﺏ ﺍﻟﺜﺎﺑ ِﲨﺎﻋﺔﹲ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮ ﺩ ﻭﺍﳌﻮﺍﺛﻴ ﻖ ﺗﻘﺘﻀِﻲ ﻟـﻪ ﻭﺟﻮﺑﹰﺎ ﺛﺎﻧﻴﹰﺎ ﻏﲑ ﺍﻟﻮﺟﻮ ِ
ﻉ
ﺐ ﺑﺎﻟﺸـﺮ ِ ﺍﻷﻣ ِﺮ ﺍﻷﻭﻝِ ،ﻓﻴﻜﻮ ﹸﻥ ﻭﺍﺟﺒﹰﺎ ﻣﻦ ﻭﺟﻬﲔ ،ﻭﻛﺎﻥ ﺗﺮﻛﹸﻪ ﻣﻮﺟِﺒﹰﺎ ﻟﺘ ﺮ ِﻙ ﺍﻟﻮﺍﺟ ِ
ﺐ ﺑﺎﻟﻨ ﹾﺬﺭِ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺤﻘﻴﻖ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻗﺎﻝ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ، ﻭﺍﻟﻮﺍﺟ ِ
ﺐ ﻳﺨﻴﺮ ﻓﻴﻪ ﺑﲔ ِﻓ ﻌ ِﻞ ﻣﺎ ﻧ ﹶﺬ ﺭﻩ ﻭﺍﻟﺘﻜﻔــ ِﲑ - ،ﺇﱃ ﺃﻥ ﻗـﺎﻝ:- ﻀ ِ ﺝ ﻭﺍﻟ ﻐ ﻭﻧ ﹾﺬﺭ ﺍﻟﻠﱠﺠﺎ ِ
ﲔ ﺇﱃ ﺴﻜﱠﺎﻧِﻬﺎ ﺃﻭ ﺍﻟـﻤﻀﺎِﻓ ﻼ ﺃﻭ ﺷﺠﺮ ﹰﺓ ﺃﻭ ﻧﺬﹶﺭ ﳍﺎ ﺃﻭ ﻟ ﺝ ﹶﻗﺒﺮﹰﺍ ﺃﻭ ﻣﻘﹾﱪ ﹰﺓ ﺃﻭ ﺟﺒ ﹰ
ﻭﻣﻦ ﹶﺃ ﺳ ﺮ
ﱀ ﻣﺎ ﱂ ﻳ ﻌﹶﻠ ﻢ ﺭﺑـﻪ،
ﺼ ﺮﻑ ﰲ ﺍﳌﺼﺎ ِ ﺠﺰ ،ﻭﻻ ﳚﻮ ﺯ ﺍﻟﻮﻓﺎ ُﺀ ﺑﻪ ﺇﲨﺎﻋﺎﹰ ،ﻭﻳ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﱂ ﻳ
ﻼ
ﺻ ﺮﻓﹸﻪ ﰲ ﻧﻈﲑِﻩ ﻣﻦ ﺍﳌﺸﺮﻭﻉِ ،ﻭﰲ ﻟﹸﺰﻭ ِﻡ ﺍﻟﻜ ﱠﻔﺎﺭ ِﺓ ﺧِﻼﻑ ،ﻭﻣﻦ ﻧﺬﺭ ِﻗﻨﺪِﻳ ﹰ ﻭﻣﻦ ﺍﳉﺎﺋﺰ
ﺖ ﻗﻴﻤﺘﻪ ﳉﲑﺍﻧِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍ.ﻫـ. ﱯ ﺻِ ﺮﹶﻓ ﻳﻮﹶﻗﺪ ﻟﻠﻨ
ﺖ ﻛﺬﺍ ﹶﻓ ﻌﹶﻠ ﻲ ﺫﺑ ﺢ ﻭﻟﺪِﻱ ﺃﻭ ﻣﻌﺼﻴ ﹲﺔ ﻏﲑ ﺫﻟﻚ ﺃﻭ ﳓﻮﻩ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﻟﻮ ﻗﺎﻝ ﺇ ﹾﻥ ﻓﻌﻠ
ﲔ ﻭﺇﻻ ﹶﻓﻨ ﹾﺬﺭ ﻣﻌﺼﻴ ٍﺔ ﻓﻴ ﹾﺬﺑﺢ ﰲ ﻣﺴﺄﻟ ِﺔ ﺍﻟﺬﱠﺑ ِﺢ ﻛﺒﺸﺎﹰ ،ﻭﻟﻮ ﹶﻓ ﻌ ﹶﻞ ﺍﳌﻌﺼﻴ ﹶﺔ ﲔ ﻓﻴﻤ ﺼ ﺪ ﺍﻟﻴﻤ ﻭﹶﻗ
ﲔ .ﻗﻮﻟـﻪ" :ﻓﺈﻧﻪ ﻳﺠﺰﻳﻪ ﺑﻘﺪ ِﺭ ﺍﻟﺜﱡﻠـﺚ" ،ﻗـﺎﻝ ﰲ ﻂ ﻋﻨﻪ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﻭﻟﻮ ﰲ ﺍﻟﻴﻤ ِ
ﺴ ﹸﻘ ﹾ
ﱂ ﺗ
ﺍﳌﻘﻨﻊ :ﻭﻟﻮ ﻧﺬﹶﺭ ﺍﻟﺼﺪﻗ ﹶﺔ ﺑﻜ ﱢﻞ ﻣﺎﻟِﻪ ﻓﻠﻪ ﺍﻟﺼﺪﻗ ﹸﺔ ﺑﺜﹸﻠِﺜ ِﻪ ﻭﻻ ﻛﻔﱠﺎﺭ ﹶﺓ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﺸـﺮﺡ
ﷲ
ﺍﻟﻜﺒﲑ :ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ ﻷﰊ ﻟﹸﺒﺎﺑ ﹶﺔ ﺣﲔ ﻗﺎﻝ :ﺇ ﱠﻥ ﻣﻦ ﺗ ﻮﺑﺘِﻲ ﻳﺎ ﺭﺳـﻮ ﹶﻝ ﺍ ِ
ﻚ ﺍﻟﺜﻠﺚ() - (١ﺇﱃ ﺃﻥ ﻗﺎﻝ :-ﻭﻋﻦ=
ﺨِﻠ ﻊ ﻣﻦ ﻣﺎﱄ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :ﻳﺠﺰﺋ
ﺃﻥ ﹶﺃﻧ
) (١ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ،ﰲ :ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﻷﳝﺎﻥ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﺬﻭﺭ ،ﺍﳌﻮﻃﺄ ،٤٨١/٢ﻭﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﰲ
ﺍﳌﺼﻨﻒ ٤٨٤/٨ﰲ :ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ :ﻣﺎﱄ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ.
٣٥٥ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺢ ﻣﻨﻪ ﲬﺴ ﹸﺔ ﺃﻗﺴﺎ ٍﻡ: ﻭﺍﻟﺼﺤﻴ
ﺴ ﻢ ﺷـﻴﺌﺎﹰ ،ﻓﻴﻠﺰﻣـﻪ ﺃﺣﺪﳘﺎ :ﺍﹸﳌ ﹾﻄ ﹶﻠﻖ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻮ ﹶﻝ :ﷲ ﻋﻠ ﻲ ﻧ ﹾﺬﺭ ،ﻭﱂ ﻳ
ﲔ.ﻛﻔﱠﺎﺭ ﹸﺓ ﳝ ٍ
ﻁ ﻳﻘﺼ ﺪ ﺍ ﹶﳌ ﻨ ﻊ ﻣﻨـﻪ، ﻀﺐِ ،ﻭﻫﻮ ﺗﻌﻠﻴ ﻖ ﻧ ﹾﺬﺭِﻩ ﺑﺸﺮ ٍ ﺝ ﻭﺍﻟ ﻐ
ﺍﻟﺜﺎﱐ :ﻧ ﹾﺬﺭ ﺍﻟﻠﱠﺠﺎ ِ
ﲔ.ﳊ ﻤ ﹶﻞ ﻋﻠﻴﻪ ،ﺃﻭ ﺍﻟﺘﺼﺪﻳ ﻖ ﺃﻭ ﺍﻟﺘﻜﹾﺬﻳﺐ ،ﻓﻴﺨﻴﺮ ﺑﲔ ِﻓ ﻌ ِﻠ ِﻪ ﻭﺑﲔ ﻛﻔﹼﺎﺭﺓ ِﳝ ٍ ﺃﻭ ﺍ ﹶ
ﺤ ﹾﻜﻤﻪ ﻛﺎﻟﺜﺎﱐ ،ﻭﺇﻥ ﺏ ﺩﺍﺑﺘﻪِ ،ﻓ
ﺲ ﺛﻮﺑِﻪ ﻭﺭﻛﻮ ِ ﺍﻟﺜﺎﻟﺚ :ﻧ ﹾﺬ ﺭ ﺍﻟـﻤﺒﺎﺡِ ،ﻛﻠﹸﺒ ِ
ﺐ ﺃﻥ ﻳﻜﻔﱢﺮ ﻭﻻ ﻳﻔﻌﻠﹸﻪ. ﺤ ﲑ ِﻩ ﺍﺳﺘ ِ ﻕ ﻭﻏ ِ ﻧ ﹶﺬ ﺭ ﻣﻜﹾﺮﻭﻫﹰﺎ ﻣﻦ ﻃﻼ ٍ
ﺤﺮِ ،ﻓﻼ ﳚـﻮﺯ ﺾ ﻭﺍﻟﻨ ﳊ ﻴ ِﺻ ﻮ ِﻡ ﺍ ﹶ
ﳋ ﻤ ِﺮ ﻭ
ﺏﺍﹶ ﺍﻟﺮﺍﺑﻊ :ﻧ ﹾﺬﺭ ﺍﳌﻌﺼﻴ ِﺔ :ﻛﺸﺮ ِ
ﺍﻟﻮﻓﺎ ُﺀ ﺑﻪ ﻭﻳ ﹶﻜ ﱢﻔ ﺮ.
ﺞ ﻭﳓﻮﻩ ﺍﳋﺎﻣﺲ :ﻧ ﹾﺬﺭ ﺍﻟﺘﺒ ﺮ ِﺭ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﻣﻌﻠﱠﻘﺎﹰ ،ﻛﻔﻌ ِﻞ ﺍﻟﺼﻼ ِﺓ ﻭﺍﻟﺼﻴﺎ ِﻡ ﻭﺍﳊ
ﺐ ﻓﻠﱠﻠ ِﻪ ﻋﻠ ﻲ ﻛﺬﺍ ،ﹶﻓ ﻮﺟِـ ﺪ ﷲ ﻣﺮﻳﻀِﻲ ،ﺃﻭ ﺳﻠﱠﻢ ﻣﺎﻟِﻲ ﺍﻟﻐﺎﺋ ﻛﻘﻮﻟﻪ :ﺇﻥ ﺷﻔﹶﻰ ﺍ ُ
ﺴ ﻤ ًﻰ ﻣﻨﻪ ﻳﺰﻳ ﺪ ﻋﻠﻰ ﺼ ﺪﻗﹶﺔ ﲟﺎﻟِﻪ ﻛﻠﱢﻪ ﺃﻭ ﲟ ﻁ ﹶﻟ ِﺰ ﻣﻪ ﺍﻟﻮﻓﺎ ُﺀ ﺑﻪ ،ﺇﻻ ﺇﺫﺍ ﻧ ﹶﺬ ﺭ ﺍﻟ ﺸ ﺮ ﹸﺍﻟ
ﺴﻤﻰ ،ﻭﻣﻦ ﻧ ﹶﺬ ﺭ ﺠﺰِﻳ ِﻪ ِﻗﹶﺪ ِﺭُ ﺍﻟﺜﹸﻠﺚِ ،ﻭﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻳﻠﺰﻣﻪ ﺍﻟـ ﻤ ﺚ ﺍﻟ ﹸﻜﻞﱢ ،ﻓﺈﻧﻪ ﻳ ﺛﹸﻠ ِ
ﻁ ﺃﻭ ﻧﻴ ٍﺔ.
ﺻﻮ ﻡ ﺷ ﻬ ٍﺮ ﻟﺰﻣﻪ ﺍﻟﺘﺘﺎﺑﻊ ،ﻭﺇﻥ ﻧ ﹶﺬ ﺭ ﺃﻳﺎﻣﹰﺎ ﻣﻌﺪﻭﺩ ﹰﺓ ﱂ ﻳﻠﺰ ﻣ ﻪ ﺇﻻ ﺑﺸﺮ ٍ
ـــــــــــــــــــــــــــــــــــ
ﺨِﻠ ﻊ ﻣﻦ ﻣــﺎﱄﻚ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻣــﻦ ﺗﻮﺑﱵ ﺃﻥ ﹶﺃﻧ ﺐ ﺑ ِﻦ ﻣﺎﻟ ٍ
=ﻛﻌ ِ
ﻚ ﻓﻬـﻮ ﺾ ﻣﺎﻟِـ
ﻚ ﺑﻌ ﻚ ﻋﻠﻴ ﺴ ﷲ ) :ﹶﺃ ﻣ ِ ﷲ ﻭﺇﱃ ﺭﺳﻮﻟِﻪ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺻﺪﻗ ﹰﺔ ﺇﱃ ﺍ ِ
ﺧﲑ ﻟﻚ( .ﻣﺘﻔﻖ ﻋﻠﻴﻪ) .(١ﻭﻷﰊ ﺩﺍﻭﺩ )ﳚﺰﻱ ﻋﻨﻚ ﺍﻟﺜﻠﺚ(.
ﺝ
ﺐ ﺃﲪﺪ ﻭﳜﺮ ﻓﺎﺋﺪﺓ :ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻳﻠﺰ ﻡ ﺍﻟﻮﻓﺎ ُﺀ ﺑﺎﻟﻮﻋ ِﺪ ﻭﻫﻮ ﻭﺟ ﻪ ﰲ ﻣﺬﻫ ِ
ﻒ ﲟﺆ ﺟ ٍﻞ.
ﺽ ﺍﻟﺘﹶﻠ ِﺭﻭﺍﻳﺔ ﻋﻨﻪ ﻣﻦ ﺗﺄﺟﻴ ِﻞ ﺍﻟﻌﺎﺭﻳ ِﺔ ﻭﺍﻟﺼﻠ ِﺢ ﻋﻦ ِﻋ ﻮ ِ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺇﺫﺍ ﺗﺼﺪﻕ ﺃﻭ ﺃﻭﻗﻒ ﺑﻌﺾ ﻣﺎﻟﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ ،ﻭﰲ :ﺑﺎﺏ ﺳﻮﺭﺓ
ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ،ﻭﰲ :ﺑﺎﺏ ﺇﺫﺍ ﺃﻫﺪﻯ ﻣﺎﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻨﺬﺭ ﻭﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
ﻭﺍﻟﻨﺬﻭﺭ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٧٥/٨ .٨٨ ،٨٧ ،٦٠٩/٤ﻭﻣﺴﻠﻢ ﰲ :ﺑﺎﺏ ﺣﺪﻳﺚ ﺗﻮﺑﺔ ﻛﻌﺐ ﺑﻦ
ﻣﺎﻟﻚ ﻭﺻﺎﺣﺒﻴﻪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ ،ﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(٢١٢٧/٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٥٦
ﻛﺘـﺎﺏ ﺍﻟﻘﻀـﺎﺀ
ﺐ ﰲ ﻛ ﱢﻞ ﺇﻗﻠﻴ ٍﻢ ﻗﺎﺿـﻴﺎﹰ ،ﻭﳜﺘـﺎ ﺭ ﺼ ﻭﻫﻮ ﹶﻓ ﺮﺽ ﻛﻔﺎﻳﺔٍ ،ﻳﻠﺰ ﻡ ﺍﻹﻣﺎ ﻡ ﺃﻥ ﻳﻨ
ﺠﺪﻩِ ﻋﻠﹾﻤﹰﺎ ﻭ ﻭﺭﻋﺎﹰ ،ﻭﻳﺄﻣﺮﻩ ﺑﺘﻘﻮﻯ ﺍﷲ ،ﻭﺃﻥ ﻳﺘﺤﺮﻯ ﺍﻟ ﻌ ﺪﻝﹶ ،ﻭﳚﺘﻬ ﺪ ﺃﻓﻀ ﹶﻞ ﻣﻦ ﻳ ِ
ﳊ ﹾﻜﻢ ،ﺃﻭ ﻗﻠﱠﺪﺗﻚ ،ﻭﻳﻜﺎﺗﺒﻪ ﰲ ﺍﻟﺒ ﻌ ِﺪ.
ﻚﺍ ﹸﰲ ﺇﻗﺎﻣﺘِﻪ ،ﻓﻴﻘﻮﻝ ﻭﱠﻟ ﻴﺘ
ﳊ ﻖ ﻟﺒﻌﻀِﻬﻢ ﻣـﻦ
ﺼ ﹶﻞ ﺑﲔ ﺍﳋﹸﺼﻮﻡِ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺍ ﹶ
ﻭﺗﻔﻴ ﺪ ﻭﻻﻳ ﹸﺔ ﺍﳊﻜ ِﻢ ﺍﻟﻌﺎ ﻣ ِﺔ ﺍﻟ ﹶﻔ
ﺠ ﺮ ﻋﻠﻰ ﻣﻦ ﻳﺴﺘﻮﺟﺒِ ﻪ ِﻟﺴـ ﹶﻔ ٍﻪ ﺃﻭ
ﳊ
ﺑﻌﺾٍ ،ﻭﺍﻟﻨ ﹶﻈ ﺮ ﰲ ﺃﻣﻮﺍ ِﻝ ﻏﲑ ﺍﳌﹸﺮﺷِﺪﻳﻦ ،ﻭﺍ ﹶ
ﺞ ﻣﻦ
ﻑ ﻋ ﻤﻠِﻪ ﻟﻴﻌﻤ ﹶﻞ ﺑﺸﺮﻭﻃِﻬﺎ ،ﻭﺗﻨﻔﻴ ﹶﺬ ﺍﻟﻮﺻﺎﻳﺎ ،ﻭﺗﺰﻭﻳ
ﹶﻓ ﹶﻠﺲٍ ،ﻭﺍﻟﻨﻈﹶﺮ ﰲ ﻭﻗﻮ ِ
ﱀ ﻋ ﻤﻠِـﻪ
ﱄ ﳍﺎ ،ﻭﺇﻗﺎﻣ ﹶﺔ ﺍﳊﹸﺪﻭﺩِ ،ﻭﺇﻣﺎﻣ ﹶﺔ ﺍﳉﹸﻤﻌ ِﺔ ﻭﺍﻟﻌِﻴﺪِ ،ﻭﺍﻟﻨ ﹶﻈ ﺮ ﰲ ﻣﺼﺎ ِ
ﻻﻭﱠ
ﺕ ﻭﹶﺃﻓﹾﻨﻴﺘِﻬﺎ ﻭﳓﻮﻩ ،ﻭﳚﻮ ﺯ ﺃﻥ ﻳﻮﻟﱠﻰ ﻋﻤﻮﻡ ﺍﻟﻨﻈـﺮ ﰲ
ﻒ ﺍ َﻷﺫﹶﻯ ﻋﻦ ﺍﻟﻄﱡﺮﻗﺎ ِ
ﺑﻜ
ﻋﻤﻮﻡ ﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻳﻮﻟﱠﻰ ﺧﺎﺻﹰﺎ ﻓﻴﻬﻤﺎ ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ.
ﻼ ﺫﻛـﺮﺍﹰ ،ﺣـ ﺮﺍﹰ،
ﺕ :ﻛﻮﻧﻪ ﺑﺎﻟﻐﺎﹰ ،ﻋـﺎﻗ ﹰ
ﺸﺘ ﺮﻁﹸ ﰲ ﺍﻟﻘﺎﺿﻲ ﻋﺸ ﺮ ﺻﻔﺎ ٍ
ﻭﻳ
ﻣﺴﻠﻤﺎﹰ ،ﻋ ﺪﻻﹰ ،ﲰﻴﻌﺎﹰ ،ﺑﺼﲑﺍﹰ ،ﻣﺘﻜﻠﱢﻤﺎﹰ ،ﻣﺠﺘﻬِﺪﹰﺍ ﻭﻟﻮ ﰲ ﻣﺬﻫﺒﻪ.
ﺢ ﻟﻠﻘﻀﺎ ِﺀ ﻧ ﹶﻔ ﹶﺬ ﺣﻜﻤﻪ ﰲ ﺍﳌﺎ ِﻝ ﻭﺍﳊﹸﺪﻭ ِﺩ
ﻼ ﻳﺼﻠ
ﻭﺇﺫﺍ ﺣ ﱠﻜ ﻢ ﺍﺛﻨﺎ ِﻥ ﺑﻴﻨﻬﻤﺎ ﺭ ﺟ ﹰ
) (
ﻭﺍﻟﻠﱢﻌﺎ ِﻥ ﻭﻏﲑِﻫﺎ * .
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺍﲣﺎ ﹸﺫ ﻭِﻻﻳ ِﺔ ﺍﻟﻘﻀﺎ ِﺀ ﺩِﻳﻨﹰﺎ ﻭﻗﹸ ﺮﺑﺔﹰ ،ﻓﺈﻬﻧﺎ ﻣﻦ ﺃﻓﻀـﻞ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟﻮﺍﺟ
ﺐ ﺍﻟﺮﻳﺎﺳ ِﺔ ﻭﺍﳌﺎ ِﻝ ﺎ ،ﻭﻣﻦ ﹶﻓ ﻌ ﹶﻞ ﻣﺎ ﳝﻜﻨﻪ ﱂ ﻳ ﹾﻠ ﺰﻣﻪﺴ ﺪ ﺣﺎ ﹸﻝ ﺍﻷﻛﺜ ِﺮ ِﻟ ﹶﻄﹶﻠ ِ ﺍﻟ ﹸﻘﺮﺑﺎﺕِ ،ﻭﺇﳕﺎ ﹶﻓ
ﻣﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ،ﻭﺍﻟﻮِﻻﻳﺔﹸ ﳍﺎ ﺭﻛﻨﺎ ِﻥ :ﺍﻟ ﹸﻘﻮ ﹸﺓ ﻭﺍﻷﻣﺎﻧﺔﹸ ،ﻓﺎﻟﻘﻮ ﹸﺓ ﰲ ﺍﳊﹸ ﹾﻜ ِﻢ ﺗ ﺮﺟِـ ﻊ ﺇﱃ ﺍﻟ ِﻌﻠﹾـ ِﻢ
ﳊ ﹾﻜﻢِ ،ﻭﺍﻷﻣﺎﻧ ﹸﺔ ﺗ ﺮ ِﺟﻊ ﺇﱃ ﺧﺸﻴ ِﺔ ﺍﷲ ﺗﻌﺎﱃ. ﺑﺎﻟ ﻌ ﺪ ِﻝ ﻭﺗﻨﻔﻴ ِﺬ ﺍ ﹸ
ﺕ ﺛـﻼﺙﹲ ،ﻓﻤـﻦ ﺟِﻬـ ِﺔ ﻁ ﰲ ﺍﻟﻘﺎﺿِﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻭﺭِﻋﺎﹰ ،ﻭﺍﳊﺎﻛﻢ ﻓﻴﻪ ﺻﻔﺎ ﻭﻳﺸﺘﺮ ﹸ
ﺕ ﻫﻮ ﺷﺎﻫﺪ ،ﻭﻣﻦ ﺟﻬ ِﺔ ﺍﻷ ﻣ ِﺮ ﻭﺍﻟﻨﻬ ِﻲ ﻫﻮ ﻣ ﹾﻔﺖٍ ،ﻭﻣﻦ ِﺟ ﻬ ِﺔ ﺍﻹﻟﺰﺍ ِﻡ ﺑﺬﻟﻚ ﻫـﻮ= ﺍﻹِﺛﺒﺎ ِ
٣٥٧ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ـــــــــــــــــــــــــــــــــــ
ﺤﻜﹸ ﻢ ﺑﻌـ ﺪﻝٍ ،ﻭﻻ
ﺕ ﺍﻟﺸﺎﻫﺪِ ،ﻷﻧﻪ ﻻﺑ ﺪ ﺃﻥ ﻳ
=ﺫﻭ ﺳﻠﻄﺎﻥٍ ،ﻭﺃﻗﻞﱡ ﻣﺎ ﻳﺸﺘ ﺮﻁﹸ ﻓﻴﻪ ﺻﻔﺎ
ﺐ ﺍﻹﻣﻜـﺎﻥِ، ﻁ ﺍﻟﻘﻀﺎ ِﺀ ﺗ ﻌﺘﺒﺮ ﺣﺴـ
ﳚﻮ ﺯ ﺍﻻﺳﺘﻔﺘﺎ ُﺀ ﺇﻻ ﳑﻦ ﻳ ﹾﻔﺘِﻲ ﺑ ِﻌ ﹾﻠ ٍﻢ ﻭ ﻋ ﺪﻝٍ ،ﻭﺷﺮﻭ ﹸ
ﺐ ﺗﻮﻟﻴ ﹸﺔ ﺍﻷﻣﺜ ِﻞ ﻓﺎﻷﻣﺜﻞِ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺪﻝﱡ ﻛﻼ ﻡ ﺃﲪﺪ ﻭﻏﲑِﻩ ﻓﻴـﻮﻟﱠﻰ ﻟﻌـ ﺪ ٍﻡ ﺃﻧﻔـ ﻊ ﻭﳚ
ﺍﻟﻔﺎﺳ ﹶﻘﻴ ﻦ ﻭﺃﻗﻠﱡﻬﻤﺎ ﺷﺮﺍﹰ ،ﻭﺃﻋﺪ ﹸﻝ ﺍﳌﹸﻘﻠﱢﺪﻳﻦ ﻭﺃﻋﺮﻓﹸﻬﻤﺎ ﺑﺎﻟﺘﻘﻠﻴ ِﺪ .ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺃﻋﻠـ ﻢ
ﻉ ﻭﻓﻴﻤﺎ ﻳﻨ ﺪ ﺭ ﺣﻜﻤﻪﻉ ﻗﹸ ﺪ ﻡ ﻓﻴﻤﺎ ﻗﺪ ﻳ ﹾﻈ ﻬﺮ ﺣ ﹾﻜﻤﻪ ﻭﳜﺎﻑ ﺍﻟﻨﻬﻲ ﻓﻴﻪ ﺍﻷﻭﺭ ﻭﺍﻵﺧ ﺮ ﺃﻭﺭ
ﻭﻳﺨﺎﻑ ﻓﻴﻪ ﺍﻻﺷﺘﺒﺎ ﻩ ﺍ َﻷﻋﻠ ﻢ -ﺇﱃ ﺃﻥ ﻗﺎﻝ :-ﻭﺍﻟﻮﻛﺎﻟ ﹸﺔ ﻳﺼﺢ ﻗﺒﻮﻟﹸﻬـﺎ ﻋﻠـﻰ ﺍﻟﻔـﻮ ِﺭ
ﺖ ﻭﻻﻳ ﹸﺔ ﺍﻟﻘﻀﺎ ِﺀ ﺑﺎﻷﺧﺒﺎﺭِ ،ﻭﻗﺼـ ﹸﺔ ﻉ ﻣﻨﻬﺎ ﻭﺗﺜﺒ
ﻭﺍﻟﺘﺮﺍﺧﻲ ﺑﺎﻟﻘﻮ ِﻝ ﻭﺍﻟﻔﻌﻞِ ،ﻭﺍﻟﻮِﻻﻳﺔﹸ ﻧﻮ
ﺐ ﺃﻥ ﻭﻻﻳ ِﺔ ﻋﻤ ﺮ ﺑ ِﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳ ِﺰ ﻫﻜﺬﺍ ﻛﺎﻧﺖ ،ﻭﻭﻻﻳ ﹸﺔ ﺍﻟﻘﺎﺿﻲ ﳚﻮ ﺯ ﺗﺒﻌﻴﻀﻬﺎ ،ﻭﻻ ﳚـ
ﻳﻜﻮ ﹶﻥ ﻋﺎﳌﹰﺎ ﲟﺎ ﰲ ﻭﻻﻳﺘِﻪ.
ﻑ ﺇﻻ
ﺐ ﺃﻥ ﻳﻌـﺮ
ﺚ ﱂ ﳚـ
ﺐ ﺍﻻﺟﺘﻬﺎ ِﺩ ﻳﻨﻘﺴﻢ ،ﺣﱴ ﻟﻮ ﻭ ﱠﻻ ﻩ ﰲ ﺍﳌﹶﻮﺍﺭﻳ ِ
ﻓﺈﻥ ﻣﻨﺼ
ﺐ ﺃﻥ
ﺾ ﻭﺍﻟ ﻮﺻﺎﻳﺎ ﻭﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑﺬﻟﻚ ،ﻭﺇﻥ ﻭﻻﱠﻩ ﻋ ﹾﻘ ﺪ ﺍﻷَﻧﻜﺤ ِﺔ ﻭﹶﻓﺴـﺨﻬﺎ ﱂ ﳚـ
ﺍﻟﻔﺮﺍﺋ
ﻑ ﳚﻮ ﺯ ﺃﻥ ﻻ ﻳﻘﻀ ﻲ ﰲ ﺍﻷﻣـﻮ ِﺭ ﺍﻟ ِﻜﺒـﺎ ِﺭ
ﻑ ﺇﻻ ﺫﻟﻚ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﹸﻀﺎ ﹸﺓ ﺍﻷﻃﺮﺍ ِ
ﻳﻌﺮ
ﺖ ﻓﻴﻤﺎ
ﺾ ﻓﻴﻤﺎ ﺗ ﻌﹶﻠﻢ ﻛﻤﺎ ﻳﻘﻮﻝ :ﺇ ﹾﻓ ِ
ﺸ ِﻜﹶﻠﺔِ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻮ ﻗﺎﻝِ :ﺍ ﹾﻗ ِ
ﻭﺍﻟ ﺪﻣﺎ ِﺀ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍ ﹸﳌ
ﺗ ﻌﹶﻠﻢ ﺟﺎ ﺯ ،ﻭﻳﺒﻘﹶﻰ ﻣﺎ ﻻ ﻳ ﻌﹶﻠﻢ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻭِﻻﻳﺘِﻪ ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﰲ ﺍﳊﺎ ِﻛ ِﻢ ﺍﻟﺬﻱ ﻳﻨ ِﺰﻝﹸ ﻋﻠﻰ
ﺼﻴ ِﺪ ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ.
ﺣﻜﻤ ِﻪ ﺍﻟﻜﻔﱠﺎﺭ ،ﻭﰲ ﺍﳊﺎﻛ ِﻢ ﰲ ﺟﺰﺍ ِﺀ ﺍﻟ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﻦ ﹶﻓ ﻌ ﹶﻞ ﻣﺎ ﳝﻜﻨﻪ ﱂ ﻳﻠ ﺰﻣﻪ ﻣﺎ ﻳﻌﺠ ﺰ ﻋﻨﻪ ،ﻭﻣﺎ ﻳﺴﺘﻔﻴﺪﻩ ﺍﳌﹸﺘﻮﻟﱢﻲ
ﻆ ﻭﺍﻷﺣﻮﺍ ِﻝ ﻭﺍﻟ ﻌ ﺮﻑِ ،ﻭﺃﲨﻊ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ
ﺑﺎﻟﻮﻻﻳ ِﺔ ﻻ ﺣ ﺪ ﻟـﻪ ﺷﺮﻋﹰﺎ ﺑﻞ ﻳﺘﹶﻠﻘﱠﻰ ﻣﻦ ﺍﻟﻠﻔ ِ
ﺐ ﺍﻟﻌﻤـ ﹸﻞ
ﲢﺮ ِﱘ ﺍﳊﹸ ﹾﻜ ِﻢ ﻭﺍﻟ ﹸﻔﺘﻴﺎ ﺑﺎ ﹶﳍﻮﻯ ،ﻭﺑﻘﻮ ٍﻝ ﺃﻭ ﻭﺟ ٍﻪ ﻣﻦ ﻏ ِﲑ ﻧﻈ ٍﺮ ﰲ ﺍﻟﺘﺮﺟﻴﺢِ ،ﻭﳚ
ﺐ ﺍﻋﺘﻘﺎﺩِﻩ ﻓﻴﻤﺎ ﻟـﻪ ﻭﻋﻠﻴﻪ ﺇﲨﺎﻉ ،ﻭﻟﻴﺲ ﻟﻠﺤﺎﻛ ِﻢ ﻭﻏـﲑِﻩ ﺃﻥ ﻳﺒﺘـﺪﺉ ﺍﻟﻨـﺎﺱ
ﲟﻮ ِﺟ ِ
ﻍ ﻭﺇﻟﺰﺍ ِﻣ ِﻬ ﻢ ﺑﺮﺃﻳ ِﻪ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ ﻓﺠﺎﺯ ﻟﻐـﲑِﻩ ﻣﺜﻠﹸـﻪ
ﺑ ﹶﻘ ﻬ ِﺮﻫِﻢ ﻋﻠﻰ ﺗ ﺮ ِﻙ ﻣﺎ ﻳﺴﻮ ﹸ
ﻉ ﺍﻻﻧﺘﻘﺎ ِﻝ=
ﺐ ﻭﺍﻣﺘﻨﺎ ِ
ﺐ ﲟﺬﻫ ٍ
ﻕ ﻭﺍﻻﺧﺘﻼﻑِ ،ﻭﰲ ﻟﹸﺰﻭ ِﻡ ﺍﻟﺘﻤﺬﹾﻫ ِ
ﻭﹶﺃ ﹾﻓﻀﻰ ﺇﱃ ﺍﻟﺘﻔ ﺮ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٥٨
ـــــــــــــــــــــــــــــــــــ
ﱯ ﰲ ﻛﻞ ﺐ ﺃﲪ ﺪ ﻭﻏﲑِﻩ ،ﻭﰲ ﺍﻟﻘﻮﻝ ﺑﻠﺰﻭ ِﻡ ﻃﺎﻋ ِﺔ ﻏ ِﲑ ﺍﻟﻨ =ﺇﱃ ﻏﲑِﻩ ﻭﺟﻬﺎ ِﻥ ﰲ ﻣﺬﻫ ِ
ﺐ ﺗﻘﻠﻴ ﺪ ﺇﻣﺎ ٍﻡ ﺑﻌﻴﻨـ ِﻪ
ﻉ ﻭﺟﻮﺍﺯﻩ ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ،ﻭﻣﻦ ﹶﺃ ﻭ ﺟ ﻑ ﺍﻹﲨﺎ ِ ﹶﺃ ﻣﺮِﻩ ﻭﻧ ﻬِﻴﻪِ ،ﻭﻫﻮ ﺧﻼ
ﻼ ﺿـﺎﻻﹰ، ﺏ ﻭﺇﻻ ﹸﻗِﺘﻞﹶ ،ﻭﺇﻥ ﻗـــﺎﻝ :ﻳﻨﺒﻐﻲ ،ﻛــﺎﻥ ﺟـﺎﻫـ ﹰ ﺍﺳﺘﺘﻴﺐ ،ﻓﺈﻥ ﺗﺎ
ﺾ ﺍﳌﺴﺎﺋ ِﻞ ﻟﻘﹸ ﻮ ِﺓ ﺍﻟﺪﻟﻴ ِﻞ ﺃﻭ ﻟﻜﻮ ِﻥ ﺃﺣـﺪِﳘﺎ ﺃﻋﻠـ ﻢﻭﻣﻦ ﻛﺎﻥ ﻣﺘﺒِﻌﹰﺎ ﻹﻣﺎ ٍﻡ ﻓﺨﺎﻟﻔﹶﻪ ﰲ ﺑﻌ ِ
ﺺ
ﺐ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﺃﲪﺪ ﻧـ ﺴﻦ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿ ٍﻊ ﺁﺧﺮ :ﺑﻞ ﳚ ﻭﹶﺃﺗﻘﹶﻰ ﻓﻘﺪ ﹶﺃ ﺣ
ﻉ ﺍ.ﻫـ ﻣﹶﻠﺨﺼﹰﺎ.
ﺡ ﺫﻟﻚ ﰲ ﻋﺪﺍﻟﺘِﻪ ﺑﻼ ﻧﺰﺍ ٍ ﻋﻠﻴﻪ ﻭﱂ ﻳ ﹾﻘ ﺪ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
ﺕ ﻗﺎﻝ ﺃﺑـﻮ ﺍﻟﻌﺒـﺎﺱ :ﻫـﺬﺍ ﺸﺮ ﺻﻔﺎ ٍ ﻁ ﰲ ﺍﻟﻘﺎﺿﻲ ﻋ ﻗﺎﻝ ﰲ ﺍﶈﺮﺭ ﻭﻏﲑﻩ :ﻭﻳﺸﺘ ﺮ ﹸ
ﳋﺼـﻤﺎﻥِ ،ﻭﺫﻛـﺮ ﺕ ﻓﻴﻤﻦ ﻳﻮﻟﱠﻰ ﻻ ﻓﻴﻤﻦ ﳛﻜﱢﻤـﻪ ﺍ ﹶ ﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺎ ﺍﻟﻜﻼ ﻡ ﺇﳕﺎ ﺍﺷﺘﺮ ﹶﻃ
ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﺍﻷﻋﻤﻰ ﻻ ﳚﻮ ﺯ ﻗﻀﺎﺅﻩ ،ﻭﺫﻛﺮﻩ ﳏﻞﱡ ﻭِﻓﺎﻕٍ ،ﻭﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﺘﻨ ﻊ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺇﺫﺍ
ﺱ ﺍﳌﺬﻫﺐ ،ﻛﻤـﺎ ﺿﻴﺎ ﺑﻪ ﺟﺎ ﺯ ﺣ ﹾﻜﻤﻪ .ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻫﺬﺍ ﺍﻟﻮﺟ ﻪ ﻗﻴﺎ ﺗﺤﺎﻛﹶﻤﺎ ﺇﻟﻴﻪ ﻭ ﺭ ِ
ﺝ ﺇﱃ ﺫﻟـﻚ ،ﺑـﻞ ﺼﻢِ ،ﻭﻻ ﻳﺤﺘﺎ ﳋ
ﲔﺍﹶ ﲡﻮﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻷﻋﻤﻰ ﺇﺫ ﻻ ﻳ ﻌ ِﻮﺯﻩ ﺇﻻ ﻣﻌﺮﻓ ﹸﺔ ﻋ ِ
ﻑ ﻛﻤﺎ ﹶﻗﻀﻰ ﺩﺍﻭ ﺩ ﺑﲔ ﺍﻟـ ﻤﹶﻠ ﹶﻜﻴﻦِ ،ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﻳﺼـ ﺢ ﻣﻄﻠﻘـﺎﹰ، ﻳ ﹾﻘﻀِﻲ ﻋﻠﻰ ﻣﻮﺻﻮ ٍ
ﻭﻳﻌﺮﻑ ﺑﺄﻋﻴﺎ ِﻥ ﺍﻟﺸﻬﻮ ِﺩ ﻭﺍﳋﺼﻮﻡِ ،ﻛﻤﺎ ﻳﻌﺮﻑ ﲟﻌﺎﱐ ﻛﻼﻣِﻬﻢ ﰲ ﺍﻟﺘﺮﲨﺔِ ،ﺇﺫ ﻣﻌﺮﻓـ ﹸﺔ
ﺴﺒِﻪ ،ﻭﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﺳﻮﺍ ﺐ ﺑﺎﲰِﻪ ﻭﻧ ﻀ ﻲ ﻋﻠﻰ ﻏﺎﺋ ٍ ﻛﻼﻣِﻪ ﻭ ﻋﻴﻨِﻪ ﺳﻮﺍﺀ ،ﻭﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳ ﹾﻘ ِ
ﲔ ﻋﻨـﻪ ﺐ ﻭﺍﻟـ ﻤﻴﺖِ ،ﻭﺃﻛﺜ ﺮ ﻣﺎ ﰲ ﺍﻟـ ﻤ ﻮﺿِﻌ ِ ﺷﻬﺎﺩ ﹶﺓ ﺍﻷﻋﻤﻰ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩ ِﺓ ﻋﻠﻰ ﺍﻟﻐﺎﺋ ِ
ﳊ ﹾﻜ ﻢ ﻻ ﻳﻔﺘﻘ ﺮ ﺇﱃ ﺍﻟ ﺮﺅﻳﺔِ ،ﺑﻞ ﻫﺬﺍ ﰲ ﺍﳊﺎﻛ ِﻢ ﺃﻭﺳ ﻊ ﻣﻨﻪ ﰲ ﺍﻟﺸﺎ ِﻫ ِﺪ ﺑـﺪﻟﻴ ِﻞ ﺍﻟﺮﻭﺍﻳﺔﹸ ،ﻭﺍ ﹸ
ﺤﻜﹸﻢ ﺃﻭﺳ ﻊ ﳑـﺎ ﺑـﻪ ﻳﺸـ ﻬﺪ ،ﻭﻻ ﻒ ﺑﺎﳊﻜ ِﻢ ﺩﻭ ﹶﻥ ﺍﻟﺸﻬﺎﺩﺓِ ،ﻭﻣﺎ ﺑِﻪ ﻳ ﺍﻟﺘﺮﲨ ِﺔ ﻭﺍﻟﺘﻌﺮﻳ ِ
ﺗﺸﺘﺮﻁ ﺍﳊﺮﻳ ﹸﺔ ﰲ ﺍﳊﺎﻛﻢ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻭﺍﺑ ﻦ ﻋﻘﻴﻞ.
ﲔ
ﲔ ﺇﺫﺍ ﻧ ﹶﻈ ﺮ ﻭﺗﺄ ﻣ ﹶﻞ ﺃﺩﻟﱠ ﹶﺔ ﺍﻟﻔﹶـﺮﻳ ﹶﻘ ِ
ﻭﻗﺎﻝ ﺃﻳﻀﺎ :ﻭﺃﻛﺜ ﺮ ﻣﻦ ﻳﻤﻴ ﺰ ﰲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﻣﻦ ﺍﳌﺘﻮﺳﻄ
ﺴ ٍﻦ ﻭﻧﻈ ٍﺮ ﺗﺎ ﻡ ﺗﺮ ﺟ ﺢ ﻋﻨﺪﻩ ﺃﺣﺪﳘﺎ ،ﻟﻜﻦ ﻗﺪ ﻻ ﻳِﺜﻖِ ﺑﻨ ﹶﻈﺮِﻩ ﺑﻞ ﻳﺤﺘﻤِﻞ ﺃﻥ ﻋﻨﺪﻩ ﺼ ٍﺪ ﺣ
ﺑ ﹶﻘ
ﺐ ﻋﻠﻰ ﻣﺜ ِﻞ ﻫــﺬﺍ ﻣﻮﺍﻓﻘﺘﻪ ﻟﻠﻘﻮﻝ ﺍﻟﺬﻱ ﺗﺮ ﺟ ﺢ ﻋﻨﺪﻩ ﺑﻼ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﺟﻮﺍﺑﻪ ،ﻓﺎﻟﻮﺍﺟ
ﺩﻋﻮﻯ ﻣﻨﻪ ﻟﻼﺟﺘﻬﺎﺩ ،ﻛﺎﺘﻬﺪ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﻔﺘﲔ ﻭﺍﻷﺋﻤﺔ ،ﺇﺫﺍ ﺗﺮﺟﺢ ﻋﻨـﺪﻩ .ﺃﺣـﺪﳘﺎ
ﺹ ﺍﻟﺬﻱ ﻳﺮﺟ ﺢ ﺑﻪ ﻗﻮ ﹰﻻ ﻋﻠﻰ ﻗﻮ ٍﻝ ﺃﻭﱃ ﺑﺎﻻﺗﺒﺎﻉ ﻣﻦ ﺩﻟﻴﻞ ﻋـﺎﻡ= ﹶﻗﻠﱠﺪﻩ ،ﻭﺍﻟـﺪﻟﻴ ﹸﻞ ﺍﳋﺎ
٣٥٩ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻘـﺎﺿﻲ
ﺿ ﻌﻒٍ ،ﺣﻠﻴﻤﹰﺎ ﺫﺍ ﺃﻧـﺎﺓ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻳﺎ ﻣﻦ ﻏﲑ ﻋ ﻨﻒٍ ،ﻟﻴﻨﹰﺎ ﻣﻦ ﻏﲑ
ﺤﻈِـ ِﻪ ﺼ ﻤ ﻴ ِﻦ ﰲ ﹶﻟ
ﳋ ﻭ ِﻓﻄﹾﻨ ٍﺔ ﻭﹾﻟﻴ ﹸﻜ ﻦ ﻣﺠﻠﺴﻪ ﻭﺳﻂ ﺍﻟﺒﻠ ِﺪ ﻓﺴﻴﺤﺎﹰ ،ﻭﻳﻌ ِﺪﻝﹸ ﺑﲔ ﺍ ﹶ
ﺐﺠ ِﻠﺴِﻪ ﻭﺩﺧﻮﻟِﻬﻤﺎ ﻋﻠﻴﻪ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻀ ﺮ ﳎﻠﺴﻪ ﻓﻘﻬﺎ ُﺀ ﺍﳌـﺬﺍﻫ ِ ﻭﹶﻟ ﹾﻔ ِﻈ ِﻪ ﻭ ﻣ
ﺤﺮﻡ ﺍﻟ ﹶﻘﻀﺎ ُﺀ ﻭﻫﻮ ﹶﻏﻀﺒﺎﻥﹸ ﻛﺜﲑﹰﺍ ﺃﻭ ﺣﺎﻗﻦ ﺃﻭ ﻭﻳﺸﺎﻭﺭﻫﻢ ﻓﻴﻤﺎ ﻳﺸ ِﻜﻞﹸ ﻋﻠﻴﻪ ،ﻭﻳ
ﺴ ٍﻞ ﺃﻭ ﻧﻌﺎﺱٍ ،ﺃﻭ ﺑ ﺮ ٍﺩ ﻣﺆﱂٍ ،ﺃﻭ ﻉ ﺃﻭ ﻋ ﹶﻄﺶٍ ،ﺃﻭ ﻫ ﻢ ﺃﻭ ﻣ ﹶﻠﻞٍ ،ﺃﻭ ﹶﻛ ﰲ ﺷ ﺪ ِﺓ ﺟﻮ ٍ
ﺤﺮﻡ ﹶﻗﺒﻮﹸﻟ ﻪ ِﺭﺷﻮ ﹰﺓ ﻭﻛﺬﺍ ﻫ ِﺪﻳ ٍﺔ ﺇﻻﺏ ﺍﳊ ﻖ ﻧ ﹶﻔﺬﹶ ،ﻭﻳ ﺣ ﺮ ﻣ ﺰ ِﻋﺞٍ ،ﻭﺇﻥ ﺧﺎﻟﻒ ﻓﺄﺻﺎ
ﺐ ﺃﻻ ﳛﻜ ﻢ ﺇﻻ ﺤ ﳑﻦ ﻛﺎﻥ ﻳﻬﺎﺩﻳ ِﻪ ﻗﺒﻞ ﻭِﻻﻳﺘِﻪ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻟـﻪ ﺣﻜﻮﻣﺔﹲ ،ﻭﻳﺴﺘ
ﲝﻀﺮ ِﺓ ﺍﻟﺸﻬﻮﺩِ ،ﻭﻻ ﻳﻨﻔﺬ ﺣﻜﻤﻪ ﻟﻨﻔﺴِﻪ ،ﻭﻻ ﳌﻦ ﻻ ﺗﻘﺒﻞﹸ ﺷﻬﺎﺩﺗﻪ ﻟـﻪ.
ﺕ ﺑﺎﻟﺘﻮﻛﻴ ِﻞ ،ﻭﺇﻥ ﻟﺰﻣﻬﺎ ﳝـﲔ ﻀ ﺮ ﻭﺃﻣﺮ ﺤ ﲑ ﺑ ﺮ ﺯ ٍﺓ ﱂ ﺗ
ﻭﻣﻦ ﺍ ﺩﻋﻰ ﻋﻠﻰ ﻏ ِ
) (
ﺾ*. ﺃﺭﺳ ﹶﻞ ﻣﻦ ﻳﺤﱢﻠﻔﹸﻬﺎ ،ﻭﻛﺬﺍ ﺍﳌﺮﻳ
ـــــــــــــــــــــــــــــــــــ
=ﻋﻠﻰ ﺃﻥ ﺃﺣﺪﳘﺎ ﺃﻋﻠﻢ ﻭﺃﺩﻳﻦ ،ﻭﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺘﺮﺟﻴﺢ ﻗﻮﻝ ﻋﻠﻰ ﻗﻮﻝ ﺃﻳﺴ ﺮ ﻣـﻦ ِﻋﻠﹾـ ِﻢ
ﺐ ﻋﻠﻰ ﺍﳊﹸﻜﻢ ﺼ
ﺃﹶﺣﺪِﻫﻢ ﺑﺄﻥ ﺃﺣﺪﳘﺎ ﺃﻋﻠ ﻢ ﻭﺃﺩﻳﻦ ،ﻷﻥ ﺍﳊ ﻖ ﻭﺍﺣ ﺪ ﻭﻻﺑﺪ ،ﻭﳚﺐ ﺃﻥ ﻳﻨ
ﺏ ﻭﺍﻟﺴﻨ ِﺔ ﻭﺍﻹﲨﺎﻉِ ،ﻭﻣﺎ ﺗ ﹶﻜﻠﱠ ﻢ ﺍﻟﺼﺤﺎﺑــ ﹸﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺩﻟﻴﻼﹰ ،ﻭﺃﺩﱠﻟ ﹸﺔ ﺍﻷﺣﻜﺎ ِﻡ ﻣﻦ ﺍﻟﻜﺘﺎ ِ
ﻑ ﺍﻹﻣﺎﻣﻴﺔ) ،(١ﻭﻗﺎﻝ ﺃﺑﻮﺍﻟﻌﺒﺎﺱ :ﺍﻟﻔﻘﻴﻪ ﺍﻟـﺬﻱ ﺳـ ِﻤ ﻊ ﺼ ٍﺪ ﺣﺴ ٍﻦ ﲞﻼ ِ ﺑﻪ ﺇﱃ ﺍﻟﻴﻮﻡ ﺑ ﹶﻘ
ﻑ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺃﺩﻟﱠﺘﻬﻢ ﰲ ﺍﳉﹸﻤﻠﺔ ﻋﻨﺪﻩ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﺭﺟﺤﺎ ﹶﻥ ﺍﻟﻘﻮﻝِ ،ﺍﻧﺘﻬﻰ. ﺍﺧﺘﻼ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺍﻟ ﹸﻘﻀﺎ ﹸﺓ ﺛﻼﺛﺔ ﻣﻦ ﻳﺼﹸﻠ ﺢ ﻭﻣﻦ ﻻ ﻳﺼﹸﻠ ﺢ ﻭﺍﻬﻮ ﹸﻝ ﻓﻼ ﻳـ ﺮﺩ
ﻣﻦ ﺃﺣﻜﺎ ِﻡ ﻣﻦ ﻳﺼﻠﹸﺢ ﺇﻻ ﻣﺎ ﻋِﻠ ﻢ ﺃﻧﻪ ﺑﺎ ِﻃ ﹲﻞ ﻭﻻ ﻳﻨﻔﺬ ﻣﻦ ﺃﺣﻜﺎ ِﻡ ﻣﻦ ﻻ ﻳﺼﻠﹸﺢ ﺇﻻ ﻣـﺎ
ﺐ ﺍﳌﻐﲏ ﻭﻏﲑﻩ ﺇﻥ ﻛﺎﻥ ﺗﻮﻟﻴﺘﻪ ﺍﺑﺘﺪﺍﺀً ،ﻭﺃﻣﺎ ﺍﻬﻮ ﹸﻝ ﻓﻴﻨﻈﹶـ ﺮ ﻋِﻠ ﻢ ﺃﻧﻪ ﺣﻖ ،ﻭﺍﺧﺘﺎﺭ ﺻﺎﺣ
ﻓﻴﻤﻦ ﻭﻻﱠﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﻮﻟﱢﻲ ﻫﺬﺍ ﺗﺎﺭ ﹰﺓ ﻭﻫﺬﺍ ﺗﺎﺭﺓ ﻧﻔﺬ ﻣـﺎ ﻛـﺎﻥ ﺣﻘـﹰﺎ ﻭﺭ ﺩ ﺍﻟﺒﺎﻃـ ﹶﻞ
= ﻭﺍﻟﺒﺎﻗﻲ ﻣﻮﻗﻮﻑ.
) (١ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ،ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﻠﺒﻌﻠﻲ ،ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺹ.٢٧٦-٢٧٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦٠
ـــــــــــــــــــــــــــــــــــ
ﻒ
=ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻻ ﻳﻨﻘﹸﺾ ﺍﳊﺎﻛ ﻢ ﺣ ﹾﻜ ﻢ ﻧﻔﺴِﻪ ﻭﻻ ﻏﲑِﻩ ﺇﻻ ﺃﻥ ﳜﺎﻟ
ﺼﹰﺎ ﺃﻭ ﺇﲨﺎﻋﺎﹰ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻳﻔﺮﻕ ﰲ ﻫﺬﺍ ﲟﺎ ﺇﺫﺍ ﺍﺳﺘﻮﻓﹶﻰ ﺍﶈﻜﻮ ﻡ ﻟـﻪ ﺍﳊ ﻖ ﺍﻟﺬﻱ ﻧ
ﻑ ﻓﺈﻥ ﺍﺳﺘﻮﻓﹶﻰ ﻓﻼ ﻛﻼﻡ ،ﻭﺇﻥ ﱂ ﻳﺴـﺘﻮﻑِ ،ﻓﺎﻟـﺬﻱ ﺴﺘﻮ ِ
ﺖ ﻟـﻪ ﻣﻦ ﻣﺎ ٍﻝ ﺃﻭ ﱂ ﻳ ﹶﺛﺒ
ﺾ ﺣ ﹾﻜ ِﻢ ﻧﻔﺴِﻪ ﻭﺍﻹﺷﺎﺭ ﹸﺓ ﻋﻠﻰ ﻏ ِﲑﻩ ﺑﺎﻟﻨ ﹾﻘﺾِ ،ﻭﻟﻴﺲ ﻟﻺﻧﺴﺎ ِﻥ ﺃﻥ ﻳﻌﺘﻘ ﺪ ﺃﺣ ﺪ ﻳﻨﺒﻐﻲ ﻧﻘ
ﻉ ﻓﻴﻤــﺎ ﻟــﻪ ،ﻭﺍﻟﻘــﻮ ﹸﻝ ﺍﻵﺧــﺮ ﻓﻴﻤﺎ ﻋﻠﻴـﻪ ﺍﻟﻘﻮﹶﻟﻴ ِﻦ ﰲ ﻣﺴــﺎﺋ ِﻞ ﺍﻟﻨﺰﺍ ِ
ﳉﻮﺍ ِﺭ ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺸﺘﺮﻳﹰﺎ ﻕ ﺍﳌﺴﻠﻤﲔ ،ﻛﻤﺎ ﻳﻌﺘﻘ ﺪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﺭﹰﺍ ﺍﺳﺘﺤ ﻖ ﺷﻔﻌ ﹶﺔ ﺍ ِ ﺑﺎﺗﻔﺎ ِ
ﳉﻮﺍ ِﺭ ﺍ.ﻫـ. ﺐ ﻋﻠﻴﻪ ﺷ ﹾﻔ ﻌﺔﹸ ﺍ ِ
ﱂ ﻳﺠ
ﺐ ﺇﻟﻴـﻪ ﺐ ﺭﺳﻮ ﹰﻻ ﻭﻳ ﹾﻜﺘ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﻥ ﺃﻣﻜ ﻦ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳﺮﺳ ﹶﻞ ﺇﱃ ﺍﻟﻐﺎﺋ ِ
ﺏ ﻭﺍﻟﺮﺳﻮﻝِ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻛﻤﺎ ﺏ ﻋﻦ ﺍﻟ ﺪ ﻋﻮﻯ ﺑﺎﻟﻜﺘﺎ ِﺏ ﻭﺍﻟ ﺪ ﻋﻮﻯ ﻭﻳﺠﺎ ﺍﻟﻜﺘﺎ
ﱯ ﲟﻜﹶﺎﺗﺒ ِﺔ ﺍﻟﻴﻬﻮﺩ ﳌﺎ ﺍ ﺩﻋﻰ ﺍﻷﻧﺼﺎ ﺭ ﻋﻠﻴﻬﻢ ﹶﻗﺘ ﹶﻞ ﺻـﺎﺣِﺒﻬﻢ ،ﻭﻛـﺎﺗﺒﻬ ﻢ ﻭﱂ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨ
ﺐ ﺇﻗﺮﺍﺭﻩ ﺃﻭ ﺇﻧﻜﺎﺭﻩ ﺇﺫﺍ ﱂ ﻳﻘِـ ِﻢ ﺐ ﻃﹸِﻠ
ﺤﻀﺮﻭﻩ ،ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﻛ ﱢﻞ ﻏﺎﺋ ٍ ﻳ
ﳋﺼـ ﻢ ﰲ ﺍﻟﺒﻠـ ِﺪ ﱂ ﺐ ﺑﻴﻨﺔﹰ ،ﻭﺇﻥ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﻓﻤﻦ ﺍﳌﻤﻜ ِﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺍ ﹶ ﺍﻟﻄﺎﻟ
ﺐ ﻋﻠﻴﻪ ﺣﻀﻮ ﺭ ﳎﻠﺲ ﺍﳊﺎﻛﻢ ،ﺑﻞ ﻳﻘﻮ ﹸﻝ ﺃ ﺭﺳِﻠﻮﺍ ﱄ ﻣﻦ ﻳﻌِﻠﻤﲏ ﲟﺎ ﻳ ﺪ ِﻋﻲ ﺑﻪ ﻋﻠـﻲ، ﳚ
ﺼ ِﻢ ﻳﺒﱢﻠﻐﻪ ﺍﻟ ﺪ ﻋﻮﻯ ﲝﻀﻮﺭِﻩ ﻓﻴﺠﻮ ﺯ ﺃﻥ ﻳﻘﻮ ﻡ ﳋ ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﺑ ﺪ ﻟﻠﻘﺎﺿﻲ ﻣﻦ ﺭﺳﻮ ٍﻝ ﺇﱃ ﺍ ﹶ
ﺏ ﺑـﺈﻗﺮﺍ ٍﺭ ﺃﻭ ﻉ ﺍﻟ ﺪ ﻋﻮﻯ ﻭﺭ ﺩ ﺍﳉﻮﺍ ِﺼ ِﻢ ﲰﺎ ﳋ
ﻣﻘﺎ ﻣﻪ ﺭﺳﻮﻝﹲ ،ﻓﺈ ﱠﻥ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﺣﻀﻮ ِﺭ ﺍ ﹶ
ﺡ ﻳﺼ ﺢ ﺑﺎﳌﹸﺮﺍﺳﻠﺔِ ،ﻣﻊ ﺃﻧـﻪ ﰲ ﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﻣﻦ ﺃﻥ ﺍﻟﻨﻜﺎ ﺇﻧﻜﺎﺭٍ ،ﻭﻫﺬﺍ ﻧﻈ ﲑ ﻣﺎ ﻧ
ﺏ ﺗﺮﺍﺧﻴﹰﺎ ﻛﺜﲑﺍﹰ ،ﻓﻔﻲ ﺍﻟـ ﺪ ﻋﻮﻯ ﳚـﻮ ﺯ ﺃﻥ ﳊﻀﻮ ِﺭ ﻻ ﳚﻮ ﺯ ﺗﺮﺍﺧِﻲ ﺍﻟ ﹶﻘﺒﻮ ِﻝ ﻋﻦ ﺍﻹﳚﺎ ِ ﺍﹸ
ﱯ ﰲ ﺇﻗﺎﻣ ِﺔ= ﺐ) (١ﺍﻟﻨ ﺲ ﻧﺎﺋ ﺐ ﺍﳊﺎﻛـﻢ ،ﻛﻤـﺎ ﻛﺎﻥ ﹸﺃﻧﻴ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻷﻧﻪ ﻧﺎﺋ
ﺲ ﺇﱃ ﺍﻣﺮﺃ ِﺓ ﻫﺬﺍ ،ﻓﺈﻥ ﺍﻋﺘﺮﻓﺖ ﻓﺎ ﺭ ﺟﻤﻬﺎ( ﻭﻫﻮ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺃﺧﺮﺟﻪ
) (١ﻟﻔﻆ ﺍﳊﺪﻳﺚ) :ﻭﺍ ﹾﻏ ﺪ ﻳﺎ ﺃﹸﻧﻴ
ﺍﻟﺒﺨﺎﺭﻱ ،ﰲ :ﺑﺎﺏ ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺻﻠﺢ ﺟﻮﺭ ،..ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ،ﻭﰲ :ﺑﺎﺏ ﺍﻻﻋﺘﺮﺍﻑ .ﺑﺎﻟﺰﻧﺎ،
ﻼ ﻭﺣﺪﻩ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،ﺻﺤﻴﺢ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ،ﻭﰲ :ﺑﺎﺏ ﻫﻞ ﳚﻮﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺒﻌﺚ ﺭﺟ ﹰ
ﺍﻟﺒﺨﺎﺭﻱ.١١٠ ،١٠٩ ،٩٤/٩ ،٢٠٨ ،١٦١/٨ ،٢٥٠ ،٢٤١/٢ :
٣٦١ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺻ ﹶﻔِﺘ ِﻪ
ﺏ ﹶﻃﺮِﻳ ِﻖ ﺍﳊﹸ ﹾﻜ ِﻢ ﻭ ِ
ﺑـﺎ
ﺖ ﺣﱴ ﻳﺒﺪﹶﺃ ﺟـﺎﺯ، ﺇﺫﺍ ﺣﻀ ﺮ ﺇﻟﻴﻪ ﺧﺼﻤﺎ ِﻥ ﻗﺎﻝ :ﺃﻳﻜﻤﺎ ﺍﳌ ﺪﻋِﻲ ،ﻓﺈﻥ ﺳ ﹶﻜ
ﻓﻤﻦ ﺳﺒ ﻖ ﺑﺎﻟ ﺪ ﻋﻮﻯ ﹶﻗ ﺪﻣﻪ ،ﻓﺈﻥ ﺃﻗ ﺮ ﻟـﻪ ﺣ ﹶﻜ ﻢ ﻟـﻪ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺃﻧﻜـ ﺮ ﻗـﺎﻝ
ﻀﺮﻫﺎ ﺳ ِﻤﻌﻬﺎ ﻭ ﺣ ﹶﻜ ﻢ ﻀﺮﻫﺎ ﺇﻥ ﺷﺌﺖ ،ﻓﺈﻥ ﺃ ﺣ ﻟﻠﻤ ﺪﻋِﻲ :ﺇﻥ ﻛﺎﻥ ﻟﻚ ﺑﻴﻨﺔﹲ ﻓﹶﺄ ﺣ ِ
ﺤﻜﹸﻢ ﺑ ِﻌ ﹾﻠﻤِﻪ ،ﻭﺇﻥ ﻗﺎﻝ ﺍﻟـ ﻤ ﺪﻋِﻲ :ﻣﺎ ﱄ ﺑﻴﻨﺔﹲ ،ﹶﺃ ﻋ ﹶﻠ ﻤﻪ ﺍﳊﺎﻛ ﻢ ﺃ ﱠﻥ ﻟـﻪﺎ ،ﻭﻻ ﻳ
ﺻ ﹶﻔ ِﺔ ﺟﻮﺍﺑِﻪ ،ﻓﺈﻥ ﺳﺄ ﹶﻝ ِﺇﺣﻼﻓﹶﻪ ﹶﺃ ﺣ ﹶﻠ ﹶﻔﻪ ﻭ ﺧﻠﱠﻰ ﺳﺒﻴﻠﻪ.
ﺼ ِﻤ ِﻪ ﻋﻠﻰ ِ
ﲔ ﻋﻠﻰ ﺧ ﺍﻟﻴ ِﻤ
ﻭﻻ ﻳ ﻌﺘ ﺪ ﺑﻴﻤﻴﻨﻪ ﻗﺒ ﹶﻞ ﻣﺴﺄﻟ ِﺔ ﺍﻟـ ﻤ ﺪﻋِﻲ ،ﻭﺇﻥ ﻧ ﹶﻜ ﹶﻞ ﹶﻗﻀﻰ ﻋﻠﻴﻪ ،ﻓﻴﻘﻮﻝ ﺇﻥ
ﻒ ﺍﻟــﻤ ﻨ ِﻜﺮ ﻒ ﹶﻗﻀﻰ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺣ ﹶﻠ ﺤ ِﻠ
ﻀ ﻴﺖ ﻋﻠﻴﻚ ،ﻓﺈﻥ ﱂ ﻳ ﺖ ﻭﺇﻻ ﹶﻗ ﺣ ﹶﻠ ﹾﻔ
) (
ﲔ ﻣﺰﻳﻠ ﹰﺔ ﻟﻠﺤ ﻖ * . ﻀ ﺮ ﺍﻟـ ﻤ ﺪﻋِﻲ ﺑﻴﻨ ﹰﺔ ﺣ ﹶﻜ ﻢ ﺎ ،ﻭﱂ ﺗﻜﻦ ﺍﻟﻴﻤ
ﰒ ﹶﺃ ﺣ
ـــــــــــــــــــــــــــــــــــ
ﺝ ﻋﻠﻰ ﺍﳌﺮﺍ ﺳﹶﻠ ِﺔ ﻣﻦ ﺍﳊﺎﻛ ِﻢ ﺇﱃ ﺍﳊﺎﻛﻢِ ،ﻭﻓﻴـﻪ
ﺨﺮ
ﻉ ﺍﻻﻋﺘﺮﺍﻑِ ،ﺃﻭ ﻳ
ﳊ ﺪ ﺑﻌﺪ ﺳﻤﺎ ِ
=ﺍ ﹶ
ﺭﻭﺍﻳﺘﺎﻥ ﻓﻴﻨ ِﻈﺮ ﰲ ﻗﻀﻴﺘِﻪ ﺧﺒﲑﹰﺍ.
ﺕ ﻫﺬﺍ ﻣﻨﺼﻮﺻﹰﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺕ ﺇﻻ ﻭﺍﺣﺪﺍﹰ ،ﰒ ﻭﺟﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻓﻤﺎ ﻭﺟﺪ
ﺺ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻴﻨ ﹰﺔ ﺑﺎﻟ ﻌﻴ ِﻦ ﺍﳌﹸﻮﺩﻋـ ِﺔ ﻋﻨـﺪ ﺭﺟـ ٍﻞﰲ ﺭﻭﺍﻳ ِﺔ ﺃﰊ ﻃﺎﻟﺐ ﻓﺈﻧﻪ ﻧ
ﺖ ﺇﻟﻴﻪ ﻭﹶﻗﻀﻰ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐِ ،ﻗﺎﻝ :ﻭﻣﻦ ﻗﺎﻝ ﺑﻐﲑ ﻫﺬﺍ ﻳﻘﻮ ﹸﻝ ﻟـﻪ ﺃﻥ ﻳﻨﺘﻈ ﺮ ِﺑﻘﹶﺪ ِﺭ ﻣﺎ ﺳﻠﱢﻤ
ﺏ ﻭﻳﺠﻲﺀُ ،ﻓﺈﻥ ﺟﺎﺀ ﻭﺇﻻ ﺃﺧﺬ ﺍﻟﻐﻼ ﻡ ﺍﳌﹸﻮ ﺩﻉ ،ﻭﻛﻼﻣـﻪ ﳏﺘﻤِـﻞ ﲣـﻴ ﲑ ﻳﺬﻫﺐ ﺍﻟﻜﺘﺎ
ﺐ ﻭﺑﲔ ﺃﻥ ﻳﻜﺎﺗﺒﻪ ﰲ ﺍﳉﻮﺍﺏ ﺍ.ﻫـ. ﺍﳊﺎ ِﻛ ِﻢ ﺑﲔ ﺃﻥ ﻳ ﹾﻘﻀِﻲ ﻋﻠﻰ ﺍﻟﻐﺎﺋ ِ
ﻑ ﰲ ﺃﻧﻪ ﳚﻮ ﺯ ﻟـﻪ ﺍﳊﻜ ﻢ ﺑﺎﻹﻗﺮﺍ ِﺭ ﻭﺍﻟﺒﻴﻨ ِﺔ ﰲ ﻣﺠﻠﺴِـﻪ* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﺧﻼ
ﺇﺫﺍ ﲰﻌﻪ ﻣﻌﻪ ﺷﺎﻫﺪﺍﻥِ ،ﻓﺈﻥ ﱂ ﻳﺴﻤ ﻌ ﻪ ﻣﻌﻪ ﺃﺣ ﺪ ﺃﻭ ﺳ ِﻤ ﻌﻪ ﻣﻌﻪ ﺷﺎﻫ ﺪ ﻭﺍﺣ ﺪ ﻓﻠﻪ ﺍﳊﻜـ ﻢ
= ﺺ ﻋﻠﻴﻪ.
ﺑﻪ ،ﻧ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦٢
ـــــــــــــــــــــــــــــــــــ
ﺺ ﻋﻠﻴﻪ،
ﳊ ﹾﻜ ﻢ ﺑﻌﻠﻤِﻪ ﳑﺎ ﺭﺁﻩ ﻭ ﺳ ِﻤﻌﻪ ،ﻧ
=ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻻ ﳛﻜﹸﻢ ﺑﻪ ﻭﻟﻴﺲ ﻟـﻪ ﺍ ﹸ
ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺍﻷﺻﺤﺎﺏِ؛ ﻭﻋﻨﻪ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺟﻮﺍ ِﺯ ﺫﻟﻚ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺣ ﺪ ﺃﻭ ﻏـﲑِﻩ
ﺍﻫـ.
ﻒ
ﺨ ِﺱ ﺇﺫﺍ ﱂ ﻳ
ﺤﻜﹸ ﻢ ِﺑ ِﻌ ﹾﻠﻤِﻪ ﰲ ﹶﺃ ﻣ ٍﺮ ﻟﻠﻨﺎ ِ
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﻣﻦ ﺭﺃﻯ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳ
ﻑ()، (١
ﻚ ﻭﻭﻟ ﺪ ِﻙ ﺑـﺎﳌﻌﺮﻭ ِ
ﺍﻟﻈﱡﻨﻮ ﹶﻥ ﻭﺍﻟﺘﻬﻤ ﹶﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﳍﻨﺪ) :ﺧﺬﻱ ﻣﺎ ﻳﻜﹾﻔﻴ ِ
ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﻣﺮﹰﺍ ﻣﺸﻬﻮﺭﹰﺍ ﺍ.ﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟـ ﻤ ﺪﻋﻰ ﺑﻪ ﳑﺎ ﻳﻌﻠﻢ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ ﻓﻘﻂ ﻣﺜـﻞ ﺃﻥ
ﺖ ﻓﻴﺰﻛﻲ ﹶﻗﻀﻰ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻜﻮﻝِ؛ ﻭﺇﻥ ﻛﺎﻥ ﳑـﺎ ﺻ ﻲ ﻋﻠﻰ ﻏﺮ ٍﱘ ﻟﻠﻤﻴ ِ ﻳ ﺪ ِﻋ ﻲ ﺍﻟﻮﺭﺛ ﹸﺔ ﺃﻭ ﺍﻟﻮ ِ
ﺐ ﻣﻦ ﺍﳌﺪﻋﻲ ﺖ ﺣﻘﹰﺎ ﻋﻠﻴﻪ ﻳﺘﻌﻠ ﻖ ِﺑﺘﺮﻛﺘِﻪ ﻭﻃﻠ ﻳ ﻌﹶﻠﻤﻪ ﺍﻟـ ﻤ ﺪﻋِﻲ ﻛﺎﻟ ﺪ ﻋﻮﻯ ﻋﻠﻰ ﻭﺭﺛ ِﺔ ﻣﻴ ِ
ﻒ ﱂ ﻳ ﹾﺄ ﺧﺬﹾ ،ﻭﺇﻥ ﻛﺎﻥ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻳـﺪﻋﻲ ﺍﻟ ِﻌﻠﹾـ ﻢ ﺃﻭ ﺤِﻠ ﲔ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕِ ،ﻓﺈﻥ ﱂ ﻳ ﺍﻟﻴﻤ
ﲔ ﻋﻠﻰ ﻧ ﹾﻔ ِﻲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﻓﻬﻨﺎ ﻳﺘﻮﺟﻪ ﺍﻟﻘﻮﻻﻥ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﺑﺎﻟﺮ ﺩ ﺃﺭﺟـﺢ، ﺏ ﺍﻟﻴﻤ
ﺐ ﻣﻦ ﺍﳌﻄﻠﻮ ِ ﹶﻃﹶﻠ
ﲔ ﺗ ﺮﺩ ﻋﻠﻰ ﺟﻬ ِﺔ ﺃﻗﻮﻯ ﺍﻟــﻤﺘﺪﺍ ِﻋﻴﻴ ِﻦ ﺍﻟــﻤﺘﺠﺎ ِﺣﺪﻳ ِﻦ ﺇﱃ ﺃﻥ ﻗـﺎﻝ: ﻭﺃﺻﻠﹸﻪ ﺃﻥ ﺍﻟﻴﻤ
ﲔ
ﻆ ﺍﻟـﻴﻤ ِ ﻒ ﺍﻟـ ﻤﺪﻋﻲ ﻋﻨﺪ ﺍﻟﺮﻳﺒ ِﺔ ﹶﻓ ﻌﹶﻠﻪ ﰲ ﻛ ﱢﻞ ﺷﻬﺎﺩﺓٍ ،ﻭﻛﺬﻟﻚ ﺗﻐﻠﻴ ﹸ ﺤﱢﻠ
ﻟﻠﺤﺎ ِﻛ ِﻢ ﺃﻥ ﻳ
ﻟﻠﺤﺎﻛ ِﻢ ﺃﻥ ﻳﻔﻌﻠﹶﻪ ﻋﻨﺪ ﺍﳊﺎﺟ ِﺔ ﺍﻧﺘﻬﻰ .ﻣﻠﺨﺼﹰﺎ.
ﺴ ِﻖ ﺍﻟـ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ ﻭﻋﺪﺍﻟﺘِﻪ ،ﻓﻠﻴﺲ ﻛﻞﱡ ﻣ ﺪﻋﻰ ﻕ ﺑﲔ ِﻓ ﺐ ﺃﻥ ﻳﻔ ﺮ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﳚ
ﻉ ﻳﻄﺎﹶﻟﺐ ﺑﺎﻟﺒﻴﻨﺔِ ،ﻓﺈﻥ ﺍ ﹸﳌ ﺪﻋﻰ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛـﺒﲑﹰﺍ ﲔ ،ﻭﻻ ﻛﻞﱡ ﻣ ﺪ ٍ ﻋﻠﻴﻪ ﻳ ﺮﺿﻰ ﻣﻨﻪ ﺑﺎﻟﻴﻤ ِ
ﺤِﻠﻒ ،ﻻ ﺳﻴﻤﺎ ﻕ ﺍﺳﺘﺤ ﱠﻞ ﺃﻥ ﻳ ﺴ ِﺮ
ﺏ ﻻ ﺗ ﻌﹶﻠﻢ ﻋﺪﺍﻟﺘﻪ ،ﻓﻤﻦ ﺍﺳﺘﺤ ﱠﻞ ﺃﻥ ﻳ ﹾﻘﺘ ﹶﻞ ﺃﻭ ﻳ ﻭﺍﳌﻄﻠﻮ
ﻑ ﺍﻟ ﹶﻘﺘ ِﻞ ﺃﻭ ﺍﻟ ﹶﻘ ﹾﻄﻊِ ،ﻭﻳﺮﺟ ﺢ ﺑﺎﻟﻴ ِﺪ ﺍﻟ ﻌﺮﻓﻴﺔ ﺇﺫﺍ ﺍﺳﺘﻮﻳﺎ ﰲ ﺍﳋﺸﻴ ِﺔ ﺃﻭ ﻋ ﺪﻣِﻬﺎ ،ﻭﺇﻥ ﻋﻨﺪ ﺧﻮ ِ
ﻛﺎﻧﺖ ﺍﻟ ﻌﻴﻦ ﺑﻴ ِﺪ ﺃﺣﺪِﳘﺎ ﻓﻤﻦ ﺷﺎﻫﺪ ﺍﳊﺎﻝ ﻣﻌﻪ ﻛﺎﻥ ﺫﻟﻚ ﹶﻟﻮﺛﹰﺎ ﻓﻴﺤﻜ ﻢ ﻟﻪ=
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ١٠٣/٣ﰲ :ﺑﺎﺏ ﻣﻦ ﺃﺟﺮﻯ ﺃﻣﺮ ﺍﻷﻣﺼﺎﺭ ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻮﻥ ،...ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﺒﻴﻮﻉ ،ﻭﰲ ٨٥/٧ﰲ :ﺑﺎﺏ ﺇﺫﺍ ﱂ ﻳﻨﻔﻖ ﺍﻟﺮﺟﻞ ﻓﻠﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺄﺧﺬ ﺑﻐﲑ ﻋﻠﻤﻪ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ﻭﻭﻟﺪﻫﺎ
ﺑﺎﳌﻌﺮﻭﻑ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ ،ﻭﻣﺴﻠﻢ ١٣٣٩ ،١٣٣٨/٣ﰲ :ﺑﺎﺏ ﻗﻀﻴﺔ ﻫﻨﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ.
٣٦٣ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻓﺼــﻞ
ﺤﺤﻪ ﳎﻬﻮ ﹰﻻ ﺢ ﺍﻟ ﺪ ﻋﻮﻯ ﺇﻻ ﻣﺤ ﺮ ﺭ ﹰﺓ ﻣﻌﻠﻮﻣ ﹶﺔ ﺍﹸﳌ ﺪﻋﻰ ﺑﻪ ،ﺇﻻ ﻣﺎ ﻧﺼ ﻭﻻ ﺗﺼ
ﻛﺎﻟﻮﺻﻴ ِﺔ ﻭﻋﺒ ٍﺪ ﻣﻦ ﻋﺒﻴﺪِﻩ ﻣﻬﺮﹰﺍ ﻭﳓﻮﻩ.
ﺡ ﺃﻭ ﺑﻴ ٍﻊ ﺃﻭ ﻏﲑﳘﺎ ﻓﻼﺑ ﺪ ﻣﻦ ِﺫ ﹾﻛ ِﺮ ﺷـﺮﻭﻃِﻪ ،ﻭﺇﻥ ﻭﺇﻥ ﺍﺩﻋﻰ ﻋ ﹾﻘ ﺪ ِﻧﻜﹶﺎ ٍ
ﺖ ﺩﻋﻮﺍﻫﺎ ،ﻭﺇﻥ ﺐ ﻧﻔﹶﻘ ٍﺔ ﺃﻭ ﻣ ﻬ ٍﺮ ﺃﻭ ﳓﻮﳘﺎ ﺳِ ﻤ ﻌ ﺡ ﺭﺟ ٍﻞ ﻟﻄﻠ ِ ﺖ ﺍﻣﺮﺃﺓﹲ ﻧِﻜﺎ ﺍﺩﻋ
ﺙ ﹶﺫ ﹶﻛ ﺮ ﺳﺒﺒﻪ.
ﺡ ﱂ ﺗ ﹾﻘﺒﻞﹾ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺍﻹﺭ ﹶ ﻉ ﺳﻮﻯ ﺍﻟﻨﻜﺎ ِ ﱂ ﺗ ﺪ ِ
ﺖ ﻋﺪﺍﻟﺘﻪ ﺳﹶﺄ ﹶﻝ ﻋﻨﻪ ،ﻭﺇﻥ ﻋ ِﻠ ﻢ ﻭﺗﻌﺘﱪ ﻋﺪﺍﻟ ﹸﺔ ﺍﻟﺒﻴﻨ ِﺔ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﻭﻣﻦ ﺟِ ﻬ ﹶﻠ
ﻒ ﺍﻟﺒﻴﻨ ﹶﺔ ﺑﻪ ،ﻭﺃﹸﻧ ِﻈ ﺮ ﻟـﻪ ﺛﻼﺛ ﹶﺔ ﺼﻢ ﺍﻟﺸﻬﻮ ﺩ ﻛﹸﱢﻠ ﳋ ﺡﺍﹶ ﻋﺪﺍﻟﺘﻪ ﻋ ِﻤ ﹶﻞ ﺎ ،ﻭﺇﻥ ﺟ ﺮ
ﺕ ﺑﺒﻴﻨ ٍﺔ ﺣ ﹶﻜ ﻢ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺟﻬِـ ﹶﻞ ﺃﻳﺎ ٍﻡ ﺇﻥ ﻃﻠﺒﻪ ،ﻭﻟﻠﻤ ﺪﻋِﻲ ﻣﻼﺯﻣﺘﻪ ،ﻓﺈﻥ ﱂ ﻳﺄ ِ
ﺐ ﻣﻦ ﺍﻟـ ﻤﺪﻋﻲ ﺗﺰﻛﻴﺘﻬﻢ ،ﻭﻳﻜﻔﻲ ﻓﻴﻬﺎ ﻋـﺪﻻ ِﻥ ﻳﺸـﻬﺪﺍ ِﻥ ﺣﺎ ﹶﻝ ﺍﻟﺒﻴﻨ ِﺔ ﹶﻃ ﹶﻠ
ﺑﻌﺪﺍﻟﺘِﻪ.
ﻒ ﻭﺍﻟﺮﺳـﺎﻟ ِﺔ ﺇﻻ ﻗـﻮ ﹸﻝ
ﺡ ﻭﺍﻟﺘﻌﺮﻳـ ِ
ﳉ ﺮ ِ
ﻭﻻ ﻳ ﹾﻘﺒﻞﹸ ﰲ ﺍﻟﺘﺮﲨ ِﺔ ﻭﺍﻟﺘﺰﻛﻴ ِﺔ ﻭﺍ ﹶ
ﲔ.
ﻋ ﺪﹶﻟ ِ
ـــــــــــــــــــــــــــــــــــ
=ﺑﻴﻤﻴﻨِﻪ ﺍ.ﻫـ .ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ" :ﺑﺎﺏ ﻣﻦ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨ ﹶﺔ ﺑﻌﺪ ﺍﻟﻴﻤﲔ" ﻭﻗﺎﻝ ﺍﻟﻨﱯ ) :ﻟﻌ ﱠﻞ
ﺑﻌﻀﻜﻢ ﺃﳊ ﻦ ﲝﺠﺘِﻪ ﻣﻦ ﺑﻌﺾ() ، (١ﻭﻗﺎﻝ ﻃﺎﻭﻭﺱ ﻭﺇﺑﺮﺍﻫﻴ ﻢ ﻭ ﺷﺮﻳﺢ :ﺍﻟﺒﻴﻨ ﹸﺔ ﺍﻟﻌﺎﺩﻟـ ﹸﺔ
ﲔ ﺍﻟﻔﹶﺎ ِﺟ ﺮ ِﺓ.
ﺃﺣ ﻖ ﻣﻦ ﺍﻟﻴﻤ ِ
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻗﺪ ﺫﻫﺐ ﺍﳉﻤﻬﻮ ﺭ ﺇﱃ ﻗﺒﻮ ِﻝ ﺍﻟﺒﻴﻨﺔِ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﻟــﻤ ﺪ ﻭﻧ ِﺔ ﺇﻥ
ﺖ ﻭﹶﻗﻀﻰ ﻟـﻪ ﺎ ،ﻭﺇﻥ ﻋِﻠﻤﻬﺎ ﻓﺘﺮﻛﹶﻬﺎ ﻓـﻼ ﺍﺳﺘﺤﻠﹶﻔ ﻪ ﻭﻻ ِﻋ ﹾﻠ ﻢ ﻟﻪ ﺑﺎﻟﺒﻴﻨ ِﺔ ﰒ ﻋِﻠﻤﻬﺎ ﻗﹸﺒﻠ
ﺣ ﻖ ﻟـﻪ ،ﺍﻧﺘﻬﻰ.
ﲔ ﺻﺎﺣﺒِﻪ. ﻂ ﺣ ﻖ ﻧﻔﺴِﻪ ﻭﺭﺿﻲ ﺑﻴﻤ ِ ﻗﻠﺖ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻷﻧﻪ ﺃﺳﻘ ﹶ
) (١ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ).(٢٣٥/٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦٤
ﺖ ﻋﻠﻴﻪ ﺍﳊ ﻖ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﻋﻠﻰ ﺣﺎﺿـ ٍﺮ ﰲ ﺐ ﺇﺫﺍ ﺛﺒ ﻭﻳﺤ ﹸﻜ ﻢ ﻋﻠﻰ ﺍﻟﻐﺎﺋ ِ
) (
ﺴ ﻤ ِﻊ ﺍﻟ ﺪ ﻋﻮﻯ ﻭﻻ ﺍﻟﺒﻴﻨﺔﹸ * .
ﺲ ﺍﳊﹸﻜﻢ ﻭﹸﺃﺗِﻲ ﺑﺒﻴﻨ ٍﺔ ﱂ ﺗ
ﺍﻟﺒﻠ ِﺪ ﻏﺎﺋﺐ ﻋﻦ ﻣﺠﻠ ِ
ـــــــــــــــــــــــــــــــــــ
ﳊﻀـﺮﻣﻲ ﰲ
ﺚﺍﹶ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﺴﺄﻟ ﹸﺔ ﲢﺮﻳ ِﺮ ﺍﻟﺪﻋﻮﻯ ﻭﻓﺮﻭﻋِﻬﺎ ﺿﻌﻴﻔ ﹲﺔ ﳊﺪﻳ ِ
ﺐ
ﺴ ﻤﻊ ﺍﻟﺪﻋﻮﻯ ﺇﻻ ﳏ ﺮ ﺭ ﹰﺓ ﻓﺎﻟﻮﺍﺟ
ﺩﻋﻮﺍﻩ ﻋﻠﻰ ﺍﻵﺧﺮ ﺃﺭﺿﹰﺎ ﻏ ﲑ ﻣﻮﺻﻮﻓﺔﹲ ،ﻭﺇﺫﺍ ﻗﻴﻞ ﻻ ﺗ
ﺼﹶﻠﻪ ﺍﳊﺎﻛﻢ ،ﻭﻇﺎﻫ ﺮ ﻛﻼ ِﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺻﺤ ﹸﺔ ﺍﻟ ﺪ ﻋﻮﻯ ﻋﻠـﻰ
ﻼ ﺍﺳﺘﻔ
ﺠ ِﻤ ﹰ
ﺃﻥ ﻣﻦ ﺍ ﺩﻋﻰ ﻣ
ﻕ ﻣﻨﻪ ﻋﻠﻰ ﺑـﲏ ﹸﺃﺑـﲑِﻕ
ﺍﻟـ ﻤﺒﻬﻢ ،ﻛﺪﻋﻮﻯ ﺍﻷﻧﺼﺎ ِﺭ ﹶﻗﺘ ﹶﻞ ﺻﺎﺣﺒِﻬﻢ ،ﻭﺩﻋﻮﻯ ﺍﳌﺴﺮﻭ ِ
ﺤﺼِـﺮ ﰲ ﻗـﻮ ٍﻡ ﻛﻘﻮﳍـﺎ:
ﻭﻏﲑﻫﻢ ،ﰒ ﺍﻟـﻤﺒ ﻬﻢ ﻗـﺪ ﻳﻜـﻮﻥ ﻣ ﹾﻄﻠﹶﻘـﹰﺎ ﻭﻗـﺪ ﻳﻨ
ﺤﺾ ﻳﺼﺢ ﺑﻼ ﻣ ﺪﻋﻰ ﻋﻠﻴﻪ ،ﻭﻗﺪ
ﺕ ﺍﻟـ ﻤ
ﹶﺃﻧ ِﻜﺤﲏ ﺃﹶﺣ ﺪﻫﻤﺎ ﻭﺯ ﻭ ﺟﻨِﻲ ﺃﹶﺣ ﺪﻫﻤﺎ ،ﻭﺍﻟﺜﺒﻮ
ﺫﻛﺮﻩ ﻗﻮ ﻡ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﹶﻓ ﻌﻠﹶﻪ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺍﻟﻘﹸﻀﺎ ِﺓ ﻭﺳﻤﻌﺖ ﺍﻟ ﺪ ﻋﻮﻯ ﰲ ﺍﻟﻮﻛﺎﻟــ ِﺔ ﻣـﻦ
ﺼ ِﻢ ﺍﻟـ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ.
ﳋ
ﻏﹶﻴــﺮ ﺣﻀﻮ ِﺭ ﺍ ﹶ
ﺼﻢ ﰲ ﺍﻟﺒﻠﺪِ ،ﻭﺗﺴﻤﻊ ﺩﻋــــﻮﻯ ﺍﻻﺳـﺘﻴﻼﺩِ،
ﳋ
ﻭﻧﻘﻠﹶﻪ ﻣﻬﻨﺎ ﻋﻦ ﺃﲪﺪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍ ﹶ
ﻭﻗـﺎﻟــﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻓﺴﺮﻩ ﺍﻟﻘـﺎﺿﻲ ﺑــﺄﻥ ﻳـ ﺪ ﻋ ﻲ ﺍﺳﺘﻴﻼ ﺩ ﹶﺃ ﻣ ٍﺔ ﹶﻓﺘﻨ ِﻜﺮﻩ ،ﻭﻗﺎﻝ
ﺼﻤِﻪ ﺃﻥ ﺑﻴﺪِﻩ ﻋﻘﺎﺭﹰﺍ ﺍﺳﺘﻐﻠﱠﻪ ﻣـ ﺪ ﹰﺓ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺑﻞ ﻫﻲ ﺍﻟـ ﻤ ﺪﻋِﻴﺔﹶ ،ﻭﻣﻦ ﺍ ﺩﻋﻰ ﻋﻠﻰ ﺧ
ﻣﻌﻴﻨ ﹰﺔ ﻭﻋﻴﻨﻪ ،ﻭﺇﻥ ﺍﺳﺘﺤﻘﱠﻪ ﻓﺄﻧﻜ ﺮ ﺍﻟـ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ ،ﻭﺃﻗﺎﻡ ﺍﻟـ ﻤ ﺪﻋِﻲ ﺑﻴﻨ ﹰﺔ ﺑﺎﺳـﺘﻴﻼﺋِﻪ ﻻ
ﻉ
ﺸﻬﺪ ﺑﻪ ،ﻷﻧﻪ ﻛﻔـﺮ ٍ
ﺑﺎﺳﺘﺤﻘﺎﻗِﻪ ﻟﺰﻡ ﺍﳊﺎﻛ ﻢ ﺇﺛﺒﺎﺗﻪ ﻭﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﻪ ،ﻛﻤﺎ ﻳﻠﺰﻡ ﺍﻟﺒﻴﻨﺔ ﺃﻥ ﺗ
ﻉ
ﺚ ﻳ ﹾﻘﺒﻞﹸ ،ﻭﻟﻮ ﱂ ﺗ ﹾﻠﺰﻡ ﺇﻋﺎﻧـ ﹸﺔ ﻣـ ﺪ ٍ
ﻼ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﻪ ﻟﺰﻡ ﻓﺮﻋﻪ ﺣﻴ ﹸ
ﻣﻦ ﺃﺻ ٍﻞ ﻭﻣﺎ ﻟﺰﻡ ﺃﺻ ﹰ
ﻑ ﺍﳊﹸﻜﻢِ ،ﰒ ﺇ ﹾﻥ
ﺕ ﺍﺳﺘﺤﻘﺎﻗِﻪ ﻟﺰ ﻡ ﺍﻟﺪ ﻭ ﺭ ﲞﻼ ِ
ﺕ ﻭﳓﻮ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺛﹸﺒﻮ ِ
ﺕ ﻭﺷﻬﺎﺩﺍ ٍ
ﺑﺈﺛﺒﺎ ِ
ﺤ ﻖ ﹶﺃ ﻣ ﺮ ﺑﺈﻋﻄﺎﺋِﻪ ﻣﺎ ﺍﺩﻋﺎﻩ ﻭﺇﻻ ﻓﻬﻮ ﻛﻤﺎ ﹲﻝ ﳎﻬـﻮ ﹲﻝ ﻳﺼـ ﺮﻑ ﰲ
ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﺑﺄﻧﻪ ﻫﻮ ﺍﳌﺴﺘ ِ
ﺍﳌﺼﺎﱀ ﺍﻫـ.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻳﻌﺘ ﱪ ﰲ ﺍﻟﺒﻴﻨ ِﺔ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﰲ ﺍﺧﺘﻴﺎﺭ ﺃﰊ ﺑﻜﺮ ﻭﺍﻟﻘﺎﺿـﻲ،
= ﻭﻋﻨﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩ ﹸﺓ ﻛ ﱢﻞ ﻣﺴﻠ ٍﻢ ﱂ ﺗﻈﻬ ﺮ ﻣﻨﻪ ﺭﻳﺒ ﹲﺔ ﺍﺧﺘﺎﺭﻩ ﺍﳋِﺮﻗﻲ.
٣٦٥ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ـــــــــــــــــــــــــــــــــــ
ﺸ ﻬﺪﺍ ِﺀ] اﻟﺒﻘ ﺮة،[٢٨٢ : =ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻗﻮﻟـﻪ ﺗﻌﺎﱃِ :ﻣ ﻤ ﻦ ﺗ ﺮ
ﺿ ﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟ
ﲔ ﻣﻦ ﺭﺿﻮﺍ ﺷﻬﻴﺪﹰﺍ ﺑﻴﻨﻬﻢ ،ﻭﻻ ﻳﻨﻈﹶـ ﺮ
ﻕ ﺍﻵﺩﻣﻴ
ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻘﺒ ﹶﻞ ﰲ ﺍﻟﺸﻬﺎﺩ ِﺓ ﻋﻠﻰ ﺣﻘﻮ ِ
ﺇﱃ ﻋﺪﺍﻟﺘِﻪ ﻛﻤﺎ ﻳﻜﻮﻥ ﻣﻘﺒﻮ ﹰﻻ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﺍﺋﺘﻤﻨﻮﻩ ﻋﻠﻴﻪ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﻟﻮﺻﻴ ِﺔ ﻭﺍﻟ ﺮﺟﻌ ِﺔ :ﺍﹾﺛﻨﺎ ِﻥ ﹶﺫﻭﺍ ﻋ ﺪ ٍﻝ] اﻟﻤﺎﺋ ﺪة ،[١٠٦ :ﺃﻱ ﺻﺎﺣﺒﺎ
ﻋﺪ ٍﻝ.
ﺏ ﻭﺍﻟ ِﻜﺘﻤﺎ ِﻥ ﻛﻤﺎ ﺑﻴﻨـﻪ ﺍﷲ
ﺿ ﺪ ﺍﻟﻜﺬ ِ
ﻕ ﻭﺍﻟﺒﻴﺎ ﹸﻥ ﺍﻟﺬﻱ ﻫﻮ ِ
ﻭﺍﻟ ﻌ ﺪﻝﹸ ﰲ ﺍﳌﻘﺎ ِﻝ ﻫﻮ ﺍﻟﺼ ﺪ
ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭِﺇﺫﹶﺍ ﹸﻗ ﹾﻠﺘ ﻢ ﻓﹶﺎ ﻋ ِﺪﻟﹸﻮﺍ ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﹸﻗ ﺮﺑﻰ] ﺍﻷﻧﻌﺎﻡ.[١٥٢ :
ﺴﺒِﻬﺎ ،ﻓﻴﻜﻮ ﹸﻥ ﺍﻟﺸﺎﻫ ﺪ ﰲ ﹸﻛﻞﱢ ﻗﻮ ٍﻡ ﻣﻦ ﻛﺎﻥ ﺫﺍ
ﺤ
ﻭﺍﻟ ﻌ ﺪﻝﹸ ﰲ ﹸﻛﻞﱢ ﺯﻣﺎ ٍﻥ ﻭﻣﻜﺎ ٍﻥ ﻭﻃﺎﺋﻔ ٍﺔ ِﺑ
ﳊﻜﹾـ ﻢ ﺑـﲔ
ﻋ ﺪ ٍﻝ ﻓﻴﻬﻢ ،ﻟﻮ ﻛﺎﻥ ﰲ ﻏﲑِﻫﻢ ﻟﻜﺎﻥ ﻋ ﺪﻟﹸﻪ ﻋﻠﻰ ﻭﺟ ٍﻪ ﺁﺧﺮ ،ﻭﺬﺍ ﳝﻜ ﻦ ﺍ ﹸ
ﺱ ﻭﺇﻻ ﻓﻠﻮ ﺍ ﻋﺘِﺒ ﺮ ﰲ ﺷﻬﻮ ِﺩ ﻛ ﱢﻞ ﻃﺎﺋﻔ ٍﺔ ﺃﻥ ﻻ ﻳﺸﻬ ﺪ ﻋﻠﻴﻬﻢ ﺇﻻ ﻣﻦ ﻳﻜﻮ ﹸﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺄﺩﺍ ِﺀ
ﺍﻟﻨﺎ ِ
ﺕ ﻛﻠﱡﻬﺎ.
ﺖ ﺍﻟﺸﻬﺎﺩﺍ
ﺕ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻟﺒ ﹶﻄﹶﻠ ِ
ﺕ ﻭﺗ ﺮ ِﻙ ﺍﻟـﻤﺤﺮﻣﺎ ِ
ﺍﻟﻮﺍﺟﺒﺎ ِ
ﺴ ﺮ ﺍﻟﻔﺎﺳ ﻖ ﰲ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺑﺎﻟﻔﺎﺟ ِﺮ ﻭﺑـﺎ ﹸﳌﺘﻬﻢِ،
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﺇﺫﺍ ﻓﹸ
ﻕ ﺑﲔ ﺣﺎ ِﻝ ﺍﻟﻀﺮﻭﺭ ِﺓ ﻭ ﻋ ﺪﻣِﻬﺎ ،ﻛﻤﺎ ﻗﹸﻠﻨﺎ ﰲ ﺍﻟ ﹸﻜﻔﱠﺎﺭ.
ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳ ﹶﻔ ﺮ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿﻊ:
ﲔ ﻟﻠﺤﺪﻭ ِﺩ ﻋﻨﺪ
ﺼ ﺪﻕِ ،ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣ ﹾﻠﺘﺰِﻣ
ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﺗﻘﺒ ﹶﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﻟ
ﺙ ﺍﻟﺒﺪﻭ ﻭﺃﻫ ِﻞ ﺍﻟ ﹶﻘﺮﻳ ِﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮ ﺟﺪ ﻓﻴﻬﻢ ﻋ ﺪﻝﹲ ،ﺍﻧﺘﻬﻰ.
ﺶ ﻭﺣﻮﺍﺩ ِ
ﳉﻴ ِ
ﻀﺮﻭﺭ ِﺓ ﻣﺜﻞ ﺍ ﹶ
ﺍﻟ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ:
ﻒ ﻭﺍﻟﺮﺳﺎﻟ ِﺔ ﻗﻮ ﹸﻝ ﻋ ﺪ ٍﻝ ﻭﺍﺣﺪٍ ،ﻭﻫـﻮ
ﺡ ﻭﺍﻟﺘﻌﺪﻳ ِﻞ ﻭﺍﻟﺘﻌﺮﻳ ِ
ﻭﻳ ﹾﻘﺒﻞﹸ ﰲ ﺍﻟﺘﺮﲨ ِﺔ ﻭﺍﳉﹶﺮ ِ
ﳉ ﺮﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹸﻞ ﺑﺎﺳﺘﻔﺎﺿ ٍﺔ.
ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﻳ ﹾﻘﺒﻞﹸ ﺍ ﹶ
ﱯ ﺃﻭ ﳎﻨﻮ ٍﻥ
ﺻ
ﺖ ﺃﻭ
ﺐ ﺃﻭ ﻣﺴﺘِﺘ ٍﺮ ﰲ ﺍﻟﺒﻠ ِﺪ ﺃﻭ ﻣﻴ ٍ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﺍ ﺩﻋﻰ ﻋﻠﻰ ﻏﺎﺋ ٍ
ﻒ ﺍﻟـ ﻤ ﺪﻋِﻲ ﺃﻧﻪ ﱂ ﻳﺒ ﺮﹾﺃ ﺇﻟﻴﻪ ﻣﻨﻪ=
ﺤِﻠ
ﻭﻟﻪ ﺑﻴﻨﺔﹲ ،ﺳ ِﻤﻌﻬﺎ ﺍﳊﺎﻛ ﻢ ﻭ ﺣ ﹶﻜ ﻢ ﺎ ،ﻭﻫﻞ ﻳ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦٦
ـــــــــــــــــــــــــــــــــــ
ﻕ
ﺐ ﺃﻭ ﺑﹶﻠ ﹶﻎ ﺍﻟﺼـِﺒ ﻲ ﺃﻭ ﺃﻓـﺎ
=ﻭﻻ ﻣﻦ ﺷﻲ ٍﺀ ﻣﻨﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ،ﰒ ﺇﺫﺍ ﹶﻗ ِﺪ ﻡ ﺍﻟﻐﺎﺋ
ﺼﻢ ﰲ ﺍﻟﺒﻠﺪ ﻏﺎﺋﺒﹰﺎ ﻋﻦ ﺍﻠﺲ ﱂ ﺗﺴـﻤﻊ ﺍﻟﺒﻴﻨـ ﹸﺔ
ﳋ
ﺠﺘِﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍ ﹶ
ﺍﻨﻮ ﹸﻥ ﻓﻬﻮ ﻋﻠﻰ ﺣ
ﺣﱴ ﳛﻀﺮ ،ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﳊﻀﻮ ِﺭ ﺳﻤﻌﺖ ﺍﻟﺒﻴﻨ ﹸﺔ ﻭ ﺣ ﹶﻜ ﻢ ﺎ ﰲ ﺇﺣـﺪﻯ ﺍﻟـﺮﻭﺍﻳﺘﲔ،
ﻀ ﺮﻩ ،ﻓـﺈﻥ
ﺤِ ﻀﺮ ،ﻓﺈﻥ ﹶﺃﺑﻰ ﺑ ﻌ ﹶ
ﺚ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃ ِﺔ ﻟﻴ ﺤ
ﻭﺍ ُﻷ ﺧﺮﻯ ﻻ ﺗﺴ ﻤﻊ ﺣﱴ ﻳ
ﺗﻜﺮﺭ ﻣﻨﻪ ﺍﻻﺳﺘﺘﺎ ﺭ ﹶﺃ ﹾﻗ ﻌ ﺪ ﻋﻠﻰ ﺑﺎﺑـﻪ ﻣﻦ ﻳﻀﻴ ﻖ ﻋﻠﻴﻪ ﰲ ﺩﺧــﻮِﻟ ِﻪ ﻭﺧﺮﻭﺟِـ ِﻪ ﺣـﱴ
ﻀﺮﻩ ﺍﻫـ.
ﺤِ
ﻳ
ﺐ ﺇﻟﻴﻪ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﺇﻥ ﺃﻣﻜ ﻦ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳﺮ ِﺳ ﹶﻞ ﺇﱃ ﺍﻟﻐﺎﺋﺐ ﺭﺳﻮﻻﹰ ،ﻭﻳ ﹾﻜﺘ
ﺏ ﻭﺍﻟﺮﺳﻮﻝِ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐـﻲ
ﺏ ﻭﺍﻟ ﺪ ﻋﻮﻯ ،ﻭﻳﺠﺎﺏ ﻋﻦ ﺍﻟ ﺪ ﻋﻮﻯ ﺑﺎﻟﻜﺘﺎ ِ
ﺍﻟﻜﺘﺎ
ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ ﲟﻜﺎﺗﺒ ِﺔ ﺍﻟﻴﻬﻮ ِﺩ ﳌﺎ ﺍﺩﻋﻰ ﺍﻷﻧﺼﺎ ﺭ ﻋﻠﻴﻬﻢ ﹶﻗﺘــ ﹶﻞ ﺻﺎ ِﺣﺒِﻬﻢ،
ﺐ ﺇﻗﺮﺍﺭﻩ ﺃﻭ ﺇﻧﻜﺎﺭﻩ،
ﺐ ﻃﹸِﻠ
ﻀﺮﻭﻩ ،ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﹸﻛﻞﱢ ﻏﺎﺋ ٍ
ﺤِ
ﻭﻛﺎﺗﺒﻬ ﻢ ﻭﱂ ﻳ
ﳋﺼـ ﻢ
ﺐ ﺑﻴﻨﺔﹰ ،ﻭﺇﻥ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﻓﻤﻦ ﺍﻟـﻤﻤﻜ ِﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺍ ﹶ
ﺇﺫﺍ ﱂ ﻳِ ﻘ ِﻢ ﺍﻟﻄﺎﻟ
ﱄ ﻣﻦ ﻳ ﻌِﻠ ﻤﻨِﻲ ﲟـﺎ
ﺲ ﺍﳊﺎﻛﻢِ ،ﺑﻞ ﻳﻘﻮ ﹸﻝ ﺃﺭ ِﺳﻠﹸﻮﺍ ﺇ ﱠ ﺐ ﻋﻠﻴﻪ ﺣﻀﻮ ﺭ ﻣ
ﺠِﻠ ِ ﺠ
ﰲ ﺍﻟﺒﻠ ِﺪ ﱂ ﻳ ِ
ﺼ ِﻢ ﻳﺒﻠﻐﻪ ﺍﻟ ﺪ ﻋﻮﻯ ﲝﻀﻮﺭِﻩ،
ﳋ
ﻳ ﺪﻋِﻲ ﺑﻪ ﻋﹶﻠﻲ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﺑ ﺪ ﻟﻠﻘﺎﺿِﻲ ﻣﻦ ﺭﺳﻮ ٍﻝ ﺇﱃ ﺍ ﹶ
ﻉ ﺍﻟـ ﺪ ﻋﻮﻯ ﻭﺭ ﺩ
ﺼ ِﻢ ﲰـﺎ
ﳋ
ﻓﻴﺠﻮ ﺯ ﺃﻥ ﻳﻘﻮ ﻡ ﻣﻘﺎ ﻣﻪ ﺭﺳﻮ ﹲﻝ ﻓﺈ ﱠﻥ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﺣﻀﻮ ِﺭ ﺍ ﹶ
ﺡ ﻳﺼـ ﺢ
ﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﻣﻦ ﺃﻥ ﺍﻟﻨﻜـﺎ
ﺏ ﺑﺈﻗﺮﺍ ٍﺭ ﺃﻭ ﺇﻧﻜﺎﺭٍ ،ﻭﻫﺬﺍ ﻧﻈ ﲑ ﻣﺎ ﻧ
ﺍﳉﻮﺍ ِ
ﺏ ﺗﺮﺍﺧﻴﹰﺎ ﻛـﺜﲑﺍﹰ ،ﻓﻔـﻲ
ﳊﻀﻮ ِﺭ ﻻ ﳚﻮ ﺯ ﺗﺮﺍﺧِﻲ ﺍﻟ ﹶﻘﺒﻮ ِﻝ ﻋﻦ ﺍﻹﳚﺎ ِ
ﺑﺎﳌﺮﺍﺳﻠ ِﺔ ﻣﻊ ﺃﻧﻪ ﰲ ﺍ ﹸ
ﱯﰲ
ﺐ ﺍﻟـﻨ
ﺲ ﻧﺎﺋ
ﺐ ﺍﳊﺎﻛﻢِ ،ﻛﻤﺎ ﻛﺎﻥ ﺃﹸﻧﻴ
ﺍﻟ ﺪ ﻋﻮﻯ ﳚﻮ ﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻭﺍﺣﺪﹰﺍ ﻷﻧﻪ ﻧﺎﺋ
ﺏ.
ﻑ ﺍ.ﻫـ .ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﺃﻭ ِﻝ ﺍﻟﻜﺘﺎ ِ
ﻉ ﺍﻻﻋﺘﺮﺍ ِ
ﳊ ﺪ ﺑﻌﺪ ﺳﻤﺎ ِ
ﺇﻗﺎﻣ ِﺔ ﺍ ﹶ
٣٦٧ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑـﺎﺏ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﺍﻟﻘﺎﺿﻲ
ﺏ ﺍﻟﻘﹶﺎﺿِﻲ ﺇﱃ ﺍﻟﻘﹶﺎﺿِﻲ ﰲ ﹸﻛ ﱢﻞ ﺣ ﻖ ﺣﱴ ﺍﻟ ﹶﻘ ﹾﺬﻑِ ،ﻻ ﰲ ﺣـﺪﻭ ِﺩ ﻳ ﹾﻘﺒﻞﹸ ﻛﺘﺎ
ﺤ ﺪ ﺍﻟ ﺰﻧﺎ ﻭﳓﻮﻩِ ،ﻭﻳ ﹾﻘﺒﻞﹸ ﻓﻴﻤﺎ ﺣ ﹶﻜ ﻢ ﺑﻪ ﻟﻴ ﻨ ِﻔ ﹶﺬﻩ ﻭﺇﻥ ﻛﺎﻧﺎ ﰲ ﺑﻠ ٍﺪ ﻭﺍﺣﺪٍ ،ﻭﻻ
ﷲ ﹶﻛ
ﺍِ
) (
ﺼ ِﺮ * .
ﺤﻜﹸ ﻢ ﺑﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻴﻨﻬﻤﺎ ﻣﺴﺎﻓ ﹸﺔ ﺍﻟ ﹶﻘ ﺖ ﻋﻨﺪﻩ ِﻟﻴ
ﻳ ﹾﻘﺒﻞﹸ ﻓﻴﻤﺎ ﹶﺛﺒ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ):(١
ﻚ ﻭﺃﰊ ﹶﺛ ﻮ ٍﺭﺏ ﺍﻟﻘﺎﺿِﻲ ﺇﱃ ﺍﻟﻘﺎﺿِﻲ ﰲ ﺍﳊﹸﺪﻭ ِﺩ ﻭﺍﻟ ِﻘﺼﺎﺹِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ ﻭﻳ ﹾﻘﺒﻞﹸ ﻛﺘﺎ
ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﰊ ﹶﺛ ﻮﺭِ ،ﻭﺭﻭﺍﻳـ ﹲﺔ ﻋـﻦ ﺃﲪـ ﺪ ﰲ ﺍﻟ ِﻘﺼـﺎﺹِ، ﰲ ﺍﳊﺪﻭﺩ ،ﻭﻗﻮ ﹸﻝ ﻣﺎﻟ ٍ
ﺴِﻠﻤﻪ ﺇﱃ ﺍﻟـ ﻤ ﺪﻋِﻲ ،ﻭﻻ ﺣﺎﺟـ ﹶﺔ ﺇﱃ ﺤﻜﹸﻮ ﻡ ﺇﺫﺍ ﻛﺎﻥ ﻋﻴﻨﹰﺎ ﰲ ﺑﻠ ِﺪ ﺍﳊﺎﻛ ِﻢ ﻓﺈﻧﻪ ﻳ
ﻭﺍﻟـ ﻤ
ﻛﺘﺎﺏٍ ،ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺩﻳﻨﹰﺎ ﺃﻭ ﻋﻴﻨﹰﺎ ﰲ ﺑﻠﺪ ﺃﺧﺮﻯ ،ﻓﻬﻨﺎ ﻳﻘﻒ ﻋﻠﻰ ﺍﻟ ِﻜﺘـﺎﺏ ،ﻭﻫﺎﻫﻨـﺎ
ﳋﺼﻢ ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﺋﺒﺎﹰ ،ﻭﻣﺴﺄﻟ ﹸﺔ ﺍﳊﻜﻢ ﻋﻠـﻰ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﻣﺘﺪﺍﺧﻼﺕ :ﻣﺴﺄﻟ ﹸﺔ ﺇﺣﻀﺎ ِﺭ ﺍ ﹶ
ﺍﻟﻐﺎﺋﺐ ،ﻭﻣﺴﺄﻟﺔ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ،ﻭﻟﻮ ﻗﻴﻞ ﺇﳕﺎ ﻧﺤﻜﹸﻢ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﺇﺫﺍ ﻛﺎﻥ
ﺍﶈﻜﻮ ﻡ ﺑﻪ ﺣﺎﺿﺮﹰﺍ -ﻷﻥ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ،ﻭﻫﻲ ﺗﺴﻠﱡﻤﻪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﻜﻮ ﻡ ﺑﻪ ﻏﺎﺋﺒﹰﺎ :ﻓﻴﻨﺒﻐﻲ
ﺖ ﻋﻨﺪﻩ ﻣﻦ ﺷﻬﺎﺩ ِﺓ ﺍﻟﺸﻬﻮﺩ ،ﺣﱴ ﻳﻜـﻮﻥ ﺍﳊﻜـ ﻢ ﰲ ﺑﻠـﺪ ﺐ ﺍﳊﺎﻛ ﻢ ﲟﺎ ﻳﺜﺒ ﺃﻥ ﻳﻜﺎِﺗ
ﳊﻜﹾـ ﻢ ﺕ ﺃﻭ ﺍ ﹸ
ﺏ ﺍﻟﻘﺎﺿِﻲ ]ﺇﱃ ﺍﻟﻘﺎﺿِﻲ[ ﺑﺎﻟﺜﺒﻮ ِ ﺍﻟﺘﺴﻠﻴﻢ -ﻟﻜﺎﻥ ﻣﺘﻮﺟﻬﺎﹰ ،ﻭﻫﻞ ﻳﻘﺒ ﹸﻞ ﻛﺘﺎ
ﻣــﻦ ﺣــﺎﻛ ٍﻢ ﻏ ِﲑ ﻣﻌﻴﻦ ،ﻣﺜﻞ ﺃﻥ ﻳﺸﻬﺪ ﺷــﺎﻫــﺪﺍﻥ :ﺃﻥ ﺣـــﺎﻛﻤﹰﺎ
ﻧﺎﻓــ ﹶﺬ ﺍﳊﹸ ﹾﻜ ِﻢ ﺣﻜﹶــ ﻢ ﺑﻜــﺬﺍ ﻭﻛـﺬﺍ؟ ﺍﻟﻘﻴﺎﺱ ﺃﻧــﻪ ﻻ ﻳ ﹾﻘﺒـﻞ ،ﲞـﻼﻑ
ﻣـــﺎ ﺇﺫﺍ ﻛــﺎﻥ ﺍﳌﻜﺎِﺗﺐ ﻣﻌﺮﻭﻓﺎﹰ ،ﻷﻥ ﻣﺮﺍﺳﻠ ﹶﺔ ﺍﳊﺎﻛﻢ ﻭﻣﻜﺎﺗﺒﺘﻪ ﲟﱰﻟ ِﺔ ﺷـﻬﺎﺩ ِﺓ
ﳊﻜﹾـ ِﻢ ﻭﺍﻟﺸـﻬﺎﺩﺍﺕِ ،ﻭﺇﻥ ﹸﻗﺒـﻞ ﰲ ﺍﻟﻔﺘـﺎﻭﻯ ﺍﻷﺻﻮ ِﻝ ﻟﻠﻔﺮﻭﻉِ ،ﻭﻫﺬﺍ ﻻ ﻳﻘﺒﻞ ﰲ ﺍ ﹸ
= ﻭﺍﻹﺧﺒﺎﺭﺍﺕ.
) (١ﺹ).(٥٩٧ – ٥٩٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٦٨
ﺼﻞﹸ ﺇﻟﻴﻪ ﻛﺘﺎﺑﻪ ﻣﻦ ﻗﹸﻀـﺎ ِﺓ
ﺽ ﻣ ﻌﻴﻦٍ ،ﻭﺇﱃ ﻛ ﱢﻞ ﻣﻦ ﻳ ِ
ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﻗﺎ ٍ
ﺐ ﺷﺎ ِﻫ ﺪﻳﻦ ﻳﺤﻀـﺮﳘﺎ ﺸ ِﻬ ﺪ ﺑﻪ ]ﺍﻟﻘﺎﺿﻲ[ ﺍﻟﻜﺎﺗ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﻳﻘﺒﻞ ﺇﻻ ﺃﻥ ﻳ
ﻓﻴﻘﺮﺃﻩ ﻋﻠﻴﻬﻤﺎ ،ﰒ ﻳﻘﻮﻝ :ﺍﺷﻬﺪﺍ ﺃﻥ ﻫﺬﺍ ﻛﺘﺎﰊ ﺇﱃ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﰒ ﻳﺪﻓﻌـﻪ
) (
ﺇﻟﻴﻬﻤﺎ * .
ـــــــــــــــــــــــــــــــــــ
=ﻭﻗﺪ ﺫﻛﺮ ﺻﺎﺣﺐ ﺍﶈﺮﺭ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ]ﻣﻦ[ ﺃﻥ ﺍﳋﺼﻤﲔ ﺇﺫﺍ ﺃﹶﻗـﺮﺍ ﲝﻜـ ِﻢ
ﳋﺼـ ِﻢ:
ﺣﺎﻛ ٍﻢ ﻋﻠﻴﻬﻤﺎ ،ﺧﻴﺮ ﺍﻟﺜﺎﱐ ﺑﲔ ﺍﻹﻣﻀﺎ ِﺀ ﻭﺍﻻﺳﺘﺌﻨﺎﻑ ،ﻷﻥ ﺫﻟﻚ ﲟﱰﻟ ِﺔ ﻗـﻮﻝ ﺍ ﹶ
ﻑ ﺧﻄﱠﻪ ﺑﺈﻗﺮﺍ ٍﺭ ﺃﻭ
ﺷ ِﻬ ﺪ ]ﻋﻠ ﻲ[ ﺷﺎﻫﺪﺍ ِﻥ ﺫﻭﺍ ﻋﺪﻝِ ،ﻓﻬﻨﺎ ﻳﻘﺎﻝ ﺑﺎﻟﺘﺨﻴ ِﲑ ﺃﻳﻀﺎﹰ ،ﻭﻣﻦ ﻋﺮ
ﺇﻧﺸﺎ ٍﺀ ﺃﻭ ﻋ ﹾﻘ ٍﺪ ﺃﻭ ﺷﻬﺎﺩ ٍﺓ ﻋ ِﻤ ﹶﻞ ﺑﻪ ﻛﺎﳌﻴ ِ
ﺖ ،ﻓﺈ ﹾﻥ ﺣﻀﺮ ﻭﺃﻧﻜ ﺮ ﻣﻀـﻤﻮﻧﻪ ﻓﻜﺎﻋﺘﺮﺍﻓـﻪ
ﺖ ﺑﺮﺍﺀﺗﻪ ﳏﻀـﺮﹰﺍ
ﺕ ﻭﺇﻧﻜﺎ ِﺭ ﻣﻀﻤﻮﻧِﻪ ،ﻭﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﻜﺘﺐ ﻟﻠ ﻤ ﺪﻋﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﺛﺒﺘ
ﺑﺎﻟﺼﻮ ِ
ﺐ ﺍﳊﺎﻛ ﻢ ﻋﻠﻴـﻪ ﺑﺘﺴـﻤﻴ ِﺔ ﺍﻟﺒﻴﻨـﺔِ،
ﺑﺬﻟﻚ ﺇﻥ ﺗﻀﺮﺭ ﺑﺘﺮﻛﻪ ،ﻭﻟﻠﻤﺤﻜﻮ ِﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﺎِﻟ
ﺡ ﻓﻴﻬﺎ ﺑﺎﺗﻔﺎﻕ ﺍ ﻫـ.
ﻟﻴﺘﻤ ﱠﻜ ﻦ ﻣﻦ ﺍﻟ ﹶﻘ ﺪ ِ
ﺐ ﺷﺎ ِﻫ ﺪﻳ ِﻦ" ﺇﱃ ﺁﺧﺮﻩ.
ﺸ ِﻬ ﺪ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻜﺎﺗ
* ﻗﻮﻟـﻪ" :ﻭﻻ ﻳﻘﺒﻞ ﺇﻻ ﺃﻥ ﻳ
ﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﳍﺪﻱ ﻋﻠﻰ ﻗﺼﺔ ﺍﻷﻧﺼﺎ ِﺭ ﻣﻊ ﻳﻬﻮ ِﺩ ﺧﻴﱪ:
ﳊ ﹾﻜ ﻢ ﺑﺎﻟ ﹶﻘﺴﺎ ﻣﺔِ ،ﻭﺃﻬﻧﺎ ﻣﻦ ﺩِﻳ ِﻦ ﺍﷲ
ﺖ ﻫﺬﻩ ﺍﳊﻜﻮﻣ ﹸﺔ ﺃﻣﻮﺭﺍﹰ ،ﻣﻨﻬﺎ ﺍ ﹸ
ﻭﻗــﺪ ﺗﻀ ﻤﻨـ
ﻭ ﺷ ﺮﻋِﻪ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ:
ﺨﺼﻪ ،ﻭﻣﻨﻬﺎﺟﻮﺍ ﺯ
ﺸِ
ﺐ ﻭﱂ ﻳ
ﺲ ﺍﳊﹸﻜﻢ ﹶﻛﺘ
ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﺑﻌ ﺪ ﻋﻦ ﳎﻠـ ِ
ﺍﻟﻌﻤ ِﻞ ﻭﺍﳊﹸﻜﻢ ﺑﻜﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻭﺇﻥ ﱂ ﻳﺸﻬ ﺪ ﻋﻠﻴﻪ ،ﻭﻣﻨﻬﺎ ﺍﻟﻘﻀﺎ ُﺀ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﺍﻧﺘﻬﻰ.
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ:
ﺲ ﻭﺍﻟﺘﺴﻠﻴ ﹸﺔ ﻷﻭﻟﻴﺎﺀ ﺍﳌﻘﺘـﻮﻝ؛ ﻻ ﺃﻧﻪ ﺣـﻜ ﻢ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺒﲔ ،ﻷﻧﻪ ﱂ ﻳﺘﻘﺪﻡ
ﻭﻓﻴﻪ ﺍﻟﺘﺄﻧﻴ
ﺻﻮﺭﺓ ﺩ ﻋﻮﻯ ﻋﻠﻰ ﻏﺎﺋﺐ ،ﻭﺇﳕﺎ ﻭﻗﻊ ﺍﻹﺧﺒﺎ ﺭ ﲟﺎ ﻭﻗﻊ ﻓﺬﻛﺮ ﳍﻢ ﻗﺼ ﹶﺔ ﺍﳊﻜـﻢ ﻋﻠـﻰ
ﺐ ﺇﱃ ﺍﻟﻴﻬـــﻮ ِﺩ ﺑﻌــﺪ ﺃﻥ ﺩﺍﺭ=
ﺍﻟﺘﻘـــﺪﻳﺮﻳﻦ ،ﻭﻣــﻦ ﺛﹶـــ ﻢ ﻛﺘـــ
٣٦٩ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑﺎﺏ ﺍﻟﻘﺴﻤﺔ
ﺽ ﺇﻻ ِﺑ ِﺮﺿﺎﺴﻢ ﺇﻻ ﺑﻀﺮﺭٍ ،ﺃﻭ ﺭ ﺩ ِﻋ ﻮ ٍﺴ ﻤﺔﹸ ﺍﻷﻣﻼﻙ ﺍﻟﱵ ﻻ ﺗ ﻨ ﹶﻘ ِ ﻻ ﲡﻮ ﺯ ِﻗ
ﺽ ﺍﻟـﱵ ﻻ ﳊﻤﺎ ِﻡ ﻭﺍﻟﻄﱠﺎﺣﻮ ِﻥ ﺍﻟﺼﻐﲑﻳﻦ ،ﻭﺍﻷﺭ ِ ﺍﻟﺸﺮﻛﺎ ِﺀ ﻛﺎﻟﺪﻭ ِﺭ ﺍﻟﺼﻐﺎﺭِ ،ﻭﺍ ﹶ
ﺗﺘﻌﺪﻝ ﺑﺄﺟﺰﺍﺀ ،ﻭﻻ ﻗﻴﻤ ﹶﺔ ﻟﺒﻨﺎ ٍﺀ ﺃﻭ ﺑﺌ ٍﺮ ﰲ ﺑﻌﻀﻬﺎ ،ﻓﻬﺬﻩ ﺍﻟ ِﻘﺴﻤ ﹸﺔ ﰲ ﺣ ﹾﻜ ِﻢ ﺍﻟﺒﻴﻊ،
ﺴ ﻤﺘِﻬﺎ.
ﺠﺒﺮ ﻣﻦ ﺍﻣﺘﻨﻊ ﻣﻦ ِﻗ ﻭﻻ ﻳ
ﺴ ﻤﺘِﻪ ﻛﺎﻟﻘﺮﻳﺔ ،ﻭﺍﻟﺒﺴﺘﺎﻥِ ،ﻭﺍﻟـﺪﺍ ِﺭ ﺽ ﰲ ِﻗ ﻭﺃﻣﺎ ﻣﺎ ﻻ ﺿﺮ ﺭ ﻭﻻ ﺭ ﺩ ِﻋ ﻮ ٍ
ﺲ ﻭﺍﺣـ ٍﺪ ﲔ ﺍﻟﻮﺍﺳﻌﺔِ ،ﻭﺍﳌﻜﻴ ِﻞ ﻭﺍﳌﻮﺯﻭ ِﻥ ﻣﻦ ﺟﻨ ٍ ﺍﻟﻜﺒﲑﺓِ ،ﻭﺍﻷﺭﺽِ ،ﻭﺍﻟﺪﻛﺎﻛ ِ
ﺴ ﻤﺘﻬﺎ ﺃﹸﺟﱪ ﺍﻵﺧ ﺮ ﻋﻠﻴﻬﺎ، ﻚ ِﻗ
ﺐ ﺍﻟﺸﺮﻳ ﻛﺎﻷﺩﻫﺎﻥِ ،ﻭﺍﻷﻟﺒﺎ ِﻥ ﻭﳓﻮﳘﺎ ،ﺇﺫﺍ ﻃﻠ
ﻭﻫﺬﻩ ﺍﻟﻘﺴﻤ ﹸﺔ ﺇﻓﺮﺍﺯ ﻻ ﺑﻴﻊ.
ـــــــــــــــــــــــــــــــــــ
ﺐ ﺇﺣﻀﺎ ﺭ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ ،ﻷﻥ ﰲ
=ﺑﻴﻨﻬﻢ ﺍﻟﻜﻼﻡ ،ﻭﻳﺆﺧﺬ ﻣﻨﻪ ﺃﻥ ﳎﺮ ﺩ ﺍﻟﺪ ﻋﻮﻯ ﻻ ﺗﻮﺟ
ﺖ ﻟﺬﻟﻚ ،ﺃﻣﺎ ﻟﻮ ﹶﻇ ﻬ ﺮ ﻣﺎ
ﺐ ﺛﺎﺑ ٍ
ﺸ ﻐﹶﻠ ﹰﺔ ﻋﻦ ﺃﺷﻐﺎﻟِﻪ ﻭﺗﻀﻴﻴﻌﹰﺎ ﳌﺎﻟِﻪ ﻣﻦ ﻏﲑ ﻣﻮ ِﺟ ٍ
ﺇﺣﻀﺎﺭِﻩ ﻣ
ﻳ ﹶﻘﻮﻱ ﺍﻟــ ﺪﻋــﻮﻯ ﻣــﻦ ﺷﺒﻬ ٍﺔ ﻇــﺎﻫﺮﺓٍ ،ﻓﻬﻞ ﻳﺴﻮﻍ ﺍﺳﺘﺤﻀﺎ ﺭ ﺍﳋﺼﻢ ﺃﻭ
ﻀ ﺮ ِﺭ ﻭ ِﺧ ﱠﻔﺘِـﻪِ ،ﻭﻓﻴـﻪ ﻻ؟ ﳏﻞﱡ ﻧ ﹶﻈﺮٍ،ﻭﺍﻟﺮﺍﺟ ﺢ ﺃﻥ ﺫﻟﻚ ﻳﺨﺘﻠﻒ ﺑﺎﻟﻘﹸ ﺮ ِ
ﺏ ﻭﺍﻟﺒ ﻌ ِﺪ ﻭﺷﺪ ِﺓ ﺍﻟ
ﺨﺒ ِﺮ ﺍﻟﻮﺍﺣ ِﺪ ﻣﻊ ﺇﻣﻜﺎ ِﻥ ﺍﳌﺸﺎﻓﻬﺔ ﺍ ﻫـ.
ﺍﻻﻛﺘﻔﺎ ُﺀ ﺑﺎﳌﻜﺎﺗﺒ ِﺔ ﻭِﺑ
ﻭﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ :ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﺃﻥ ﻳﻘﺎ ﹶﻝ :ﺇ ﱠﻥ ﺍﳌﹸﺨﺒِﺮ ﺇ ﹾﻥ ﹶﺃ ﺧﺒ ﺮ ﲟـﺎ
ﻋﻠﻰ ﻧﻔﺴِﻪ ،ﻓﻬﻮ ﻣ ِﻘﺮ ،ﻭﺇ ﹾﻥ ﺃﹶﺧ ﱪ ﲟﺎ ﻋﻠﻰ ﻏﲑِﻩ ﻟﻨﻔﺴِﻪ ،ﻓﻬﻮ ﻣ ﺪﻉٍ ،ﻭﺇﻥ ﺃﺧ ﱪ ﲟﺎ ﻋﻠـﻰ
ﻏﲑﻩ ﻟﻐﲑﻩ ،ﻓﺈ ﹾﻥ ﻛﺎﻥ ﻣ ﺆﺗﻤﻨﹰﺎ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﻣ
ﺨِﺒ ﺮ ﻭﺇﻻ ﻓﻬﻮ ﺷﺎﻫﺪ ،ﻓﺎﻟﻘﺎﺿـﻲ ﻭﺍﻟﻮﻛﻴـ ﹸﻞ
ﺐ ﻭﺍﻟﻮﺻ ﻲ ﻭﺍﳌﺄﺫﻭ ﹸﻥ ﻟـﻪ ،ﻛﻞﱡ ﻫﺆﻻﺀ ﻣﺎ ﹶﺃﺩﻭ ﻩ ﻣ ﺆﺗ ﻤﻨﻮ ﹶﻥ ﻋﻠﻴﻪ ،ﻓﺈﺧﺒﺎﺭﻫﻢ ﺑﻌـﺪ
ﻭﺍﻟﻜﺎﺗ
ﺾ ﺍ ﻫـ.
ﺤ
ﺍﻟ ﻌ ﺰ ِﻝ ﻟﻴﺲ ﺇﻗﺮﺍﺭﺍﹰ ،ﻭﺇﳕﺎ ﻫﻮ ﺧ ﱪ ﻣ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٧٠
ﻭﳚﻮﺯ ﻟﻠﺸﺮﻛﺎ ِﺀ ﺃﻥ ﻳﺘﻘﺎﺳﻤﻮﺍ ﺑﺄﻧﻔﺴِﻬﻢ ﻭﺑﻘﺎﺳ ٍﻢ ﻳﻨﺼﺒﻮﻧﻪ ﺃﻭ ﻳﺴﺄﻟﻮﺍ ﺍﳊﺎ ِﻛ ﻢ
ﺖ ﺍﻟ ِﻘﺴـ ﻤﺔﹸ،
ﺴﻤﻮﺍ ﺃﻭ ﺍ ﹾﻗﺘﺮﻋﻮﺍ ﹶﻟ ِﺰ ﻣ ِ
ﺼﺒﻪ ،ﻭﺃﹸ ﺟ ﺮﺗﻪ ﻋﻠﻰ ﻗﺪ ِﺭ ﺍﻷﻣﻼﻙِ ،ﻓﺈﺫﺍ ﺍﻗﺘ
ﻧ
) (
ﻭﻛﻴﻒ ﺍﻗﺘ ﺮﻋﻮﺍ ﺟﺎ ﺯ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﻣﺎ ﻻ ﳝﻜﻦ ِﻗﺴﻤ ﹸﺔ ﻋﻴﻨِﻪ ﺇﺫﺍ ﻃﹶﻠ
ﺐ ﺃﺣ ﺪ ﺍﻟﺸﺮﻛﺎ ِﺀ ﺑﻴﻌﻪ ِﺑﻴ ﻊ
ﺹ ﻋﻦ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﻴﻤﻮﱐ ،ﻭﺫﻛﺮﻩ ﺍﻷﻛﺜﺮﻭﻥ ﺐ ﺍﳌﻨﺼﻮ ﺴ ﻢ ﲦﻨﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫ ﻭﻗﹸ ِ
ﺽ ﻋﻨﻬﺎ ،ﻭﻣـﻦ ﻒ ﻭﺍﻻﻋﺘﻴﺎ ِ ﺺ ﺃﲪ ﺪ ﻋـﻠﻰ ﺑﻴ ِﻊ ﺍﻟﺸﺎﺋﻌ ِﺔ ﰲ ﺍﻟﻮﻗ ِ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﺪ ﻧ
ﻒ ﻋﻠﻴﻪ ﻫﺬﺍ.ﻀﺮﺭ ﺍﻟﻨﺎﺷﻲ َﺀ ﻣﻦ ﺍﻻﺷﺘﺮﺍ ِﻙ ﰲ ﺍﻷﻣﻮﺍ ِﻝ ﺍﳌﻮﻗﻮﻓ ِﺔ ﹾﱂ ﹾﳜ ﺗﺄﻣﻞ ﺍﻟ
ﺏ ﰲ ﺍﻟﻮﻗـﻒ، ﺐ ﺃﺣ ﺪ ﺍﻟﺸﺮﻳﻜﲔ ﺍﻹﺟﺎﺭ ﹶﺓ ﺃﹸﺟﱪ ﺍﻵﺧﺮ ﻣﻌﻪ ،ﺫﻛﺮﻩ ﺍﻷﺻﺤﺎ ﻭﻟﻮ ﹶﻃﹶﻠ
ﺠﺐ ،ﺑﻞ ﻳ ﹾﻜﺮﻯ ﻋﻠﻴﻬﻤﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤـﺎﺀ، ﺐ ﺃﺣﺪﳘﺎ ﺍﻟ ﻌﹸﻠﻮ ﱂ ﻳ ﻭﻟـﻮ ﻃﻠ
ﺐ ﺃﺣ ﺪ ﺍﻟﺸﺮﻛﺎ ِﺀ ﺍﻟﻘﺴﻤ ﹶﺔ ﻓﻴﻤﺎ ﻳﻘﺴﻢ ﻟﺰﻡ ﺍﳊـﺎﻛ ﻢ ﻛﺄﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ ،ﻭﺇﺫﺍ ﹶﻃﹶﻠ
ﺖ ﻋﻨﺪﻩ ِﻣ ﹾﻠﻜﹸﻪ ﻛﺒﻴ ِﻊ ﺍﳌﺮﻫﻮﻥ ﻭﺍﳉﺎﱐ ،ﻭﻛﻼ ﻡ ﺃﲪﺪ ﰲ ﺑﻴـﻊ ﻣـﺎ ﻻ ﺇﺟﺎﺑﺘﻪ ،ﻭﻟﻮ ﱂ ﻳﹾﺜﺒ
ﺺ ﺃﲪـ ﺪ ﰲ ﺴﻢ ﺛﹶﻤﻨِﻪ ﻋﺎﻡﱞ ﻓﻴﻤﺎ ﻳﹾﺜﺒﺖ ﻋﻨﺪﻩ ﺃﻧﻪ ِﻣ ﹾﻠﻜﹸﻪ ﻭﻣﺎ ﻻ ﻳﹾﺜﺒﺖ ،ﻭﻗﺪ ﻧـ ﻳﻨﻘﺴ ﻢ ﻭﹶﻗ
ﺏ ﻓﻴﻤﻦ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﺑﺴﻬ ٍﻢ ﻣﻦ ﺿﻴﻌ ٍﺔ ﺑﻴ ِﺪ ﻗﻮ ٍﻡ ﺑﻌﺪﺍﺀ ﻣﻨﻪ ]ﻓﻬﺮﺑﻮﺍ ﻣﻨـﻪ[ ﺗﻘﺴـ ﻢ ﺭﻭﺍﻳ ِﺔ ﺣ ﺮ ٍ
ﺐﺐ ﺇﺫﺍ ﹶﻃﻠﹶـ ﺴ ﻢ ﻋﻠﻰ ﺍﻟﻐﺎﺋ ِﻋﻠﻴﻬﻢ ﻭﻳ ﺪﹶﻓﻊ ﺇﻟﻴﻪ ﺣﻘﱡﻪ ،ﻓﻘﺪ ﹶﺃ ﻣ ﺮ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﺍﳊﺎﻛ ﻢ ﺃﻥ ﻳ ﹾﻘ ِ
ﺐ ﺍ ﻫـ ﻣﻠﺨﺼﹰﺎ. ﻚ ﺍﻟﻐﺎﺋ ِ ﺖ ﻣ ﹾﻠ
ﺍﳊﺎﺿﺮ ،ﻭﺇﻥ ﱂ ﻳﹾﺜﺒ
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻫﺬﻩ ﺍﻟﻘﺴﻤ ﹸﺔ ﺇﻓﺮﺍ ﺯ ﺣ ﻖ ﺃﺣﺪِﳘﺎ ﻣﻦ ﺍﻵﺧ ِﺮ ﰲ ﻇﺎﻫ ِﺮ ﺍﳌﺬﻫﺐ ﻭﻟﻴﺴﺖ
ﻒ ﺍﻟ ﻌﻘﹶﺎ ِﺭ ﻃﻠﻘﹰﺎ ﻭﻧﺼﻔﹸﻪ ﻭﻗﻔﹰﺎ ﺟﺎﺯﺕ ﻗﺴـﻤﺘﻪ، ﺴ ﻤﺔﹸ ﺍﻟ ﻮ ﹾﻗﻒِ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﺼ ﺑﻴﻌﹰﺎ ﻓﺘﺠﻮ ﺯ ِﻗ
ﻕﰲ ﻭﲡﻮﺯ ﻗﺴﻤ ﹸﺔ ﺍﻟﺜﻤﺎ ِﺭ ﺧﺼﻮﺻﺎﹰ ،ﻭﻗﺴﻤ ﹸﺔ ﻣﺎ ﻳﻜﺎﻝ ﻭﺯﻧﹰﺎ ﻭﻣﺎ ﻳﻮ ﺯﻥﹸ ﻛﹶـﻴﻼﹰ ،ﻭﺍﻟﺘﻔـﺮ
= ﺾ ﺍ ﻫـ. ِﻗﺴﻤ ِﺔ ﺫﻟﻚ ﻗﺒ ﹶﻞ ﺍﻟ ﹶﻘﺒ ِ
) (١ﺹ .٦٠١ ،٦٠٠ ،٥٩٨ ،٥٩٧
٣٧١ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﺑﺎﺏ ﺍﻟﺪﻋﺎﻭﻯ ﻭﺍﻟﺒﻴﻨﺎﺕ
ﺖ ﱂ ﻳ ﺘ ﺮ ﻙ.
ﺖ ﺗ ِﺮﻙ ،ﻭﺍﹸﳌ ﺪﻋﻰ ﻋﻠﻴﻪ :ﻣ ﻦ ﺇﺫﺍ ﺳ ﹶﻜ ﺍﳌﹸ ﺪ ِﻋﻲ :ﻣ ﻦ ﺇﺫﺍ ﺳ ﹶﻜ
ﺢ ﺍﻟﺪﻋﻮﻯ ﻭﺍﻹﻧﻜﺎ ﺭ ﺇﻻ ﻣﻦ ﺟﺎﺋ ِﺰ ﺍﻟﺘﺼﺮﻑِ ،ﻭﺇﺫﺍ ﺗﺪﺍﻋﻴﺎ ﻋﻴﻨﹰﺎ ﺑﻴ ِﺪ ﻭﻻ ﺗﺼ
ﺤ ِﻠﻒ ،ﻓﺈﻥ ﺃﻗﺎ ﻡ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﺃﺣﺪِﳘﺎ ﻓﻬﻲ ﻟﻪ ﻣﻊ ﳝﻴﻨِﻪ ،ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻟﻪ ﺑﻴﻨﺔﹲ ﻓﻼ ﻳ
) ِ(
ﺖ ﺑﻴﻨ ﹸﺔ ﺍﻟﺪﺍﺧﻞ * . ﺝ ﺑﺒﻴﻨﺘِﻪ ،ﻭﹶﻟ ﻐ
ﻀ ﻲ ﻟﻠﺨﺎﺭ ِ ﺑﻴﻨ ﹰﺔ ﺃﺎ ﻟﻪ ﻗﹸ ِ
ـــــــــــــــــــــــــــــــــــ
ﻉ ﻛﻞﱡ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ =ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﺇﺫﺍ ﺗﻬﺎﻳﺄ ﻓﻼﱠﺣﻮﺍ ﺍﻟﻘﺮﻳ ِﺔ ﺍﻷﺭﺽ ،ﻭﺯﺭ
ﺐ ﻣﺎِﻟﻜِﻪ ،ﻓﻠﻪ ﹶﺃﺧـ ﹸﺬ
ﺽ ﻧﺼﻴﺒﻪ ،ﺇﻻ ﺃ ﱠﻥ ﻣ ﻦ ﻧﺰ ﹶﻝ ﻣﻦ ﻧﺼﻴ ِ ﺏ ﺍﻷﺭ ِ ﻉ ﻟﻪ ،ﻭﻟﺮ ﺼﺘﻪ ﻓﺎﻟﺰﺭ
ِﺣ
ﻉ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ﻆ ﺍﻟﺰﺭ ِﲔ ﳊﻔ ِ ﺃﹸ ﺟ ﺮ ِﺓ ﺍﻟﻘﺼﻴﻠﺔ) (٢ﺃﻭ ﻣﻘﹶﺎ ﺳ ﻤﺘﻬﺎ ،ﻭﺃﺟﺮ ﹸﺓ ﻭﻛﻴ ِﻞ ﺍﻟ ِﻘﺮﻯ ﻭﺍﻷﻣ ِ
ﻒ
ﻭﺍﻟﻔﻼﺡِ ،ﻛﺴﺎﺋﺮ ﺍﻷﻣﻼﻙِ ،ﻓﺈﺫﺍ ﺃﺧﺬﻭﺍ ﻣﻦ ﺍﻟﻔﻼﺡ ِﺑﻘﹶﺪﺭﻫﺎ ﻋﻠﻴﻪ ،ﺃﻭ ﻣﺎ ﻳﺴﺘﺤﻘﱡﻪ ﺍﻟﻀﻴ
ﺣﻞﱠ ﳍﻢ ،ﻭﺇﻥ ﱂ ﻳﺄﺧِ ﺬ ﺍﻟﻮﻛﻴ ﹸﻞ ﻟﻨﻔﺴِﻪ ﺇﻻ ﹶﻗ ﺪ ﺭ ﺃﹸﺟﺮ ِﺓ ﻋﻤﻠِﻪ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﺰﻳﺎﺩ ﹸﺓ ﻳﺄﺧـﺬﹸﻫﺎ
ﻒ ﺟﺎﺋ ﺰ ﻋﻠﻰ ﺟﻬ ٍﺔ ﻭﺍﺣﺪ ٍﺓ ﻻ ﺗ ﹾﻘﺴـ ﻢ ﺍ ﹸﳌ ﹾﻘ ِﻄﻊ ،ﻓﺎﳌﹸ ﹾﻘ ِﻄﻊ ﻫﻮ ﺍﻟﺬﻱ ﹶﻇﻠﹶﻢ ﺍﻟﻔﻼﺣﲔ ،ﻭﺍﻟﻮﻗ
ﻋﻴﻨﻪ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺍﷲ ﺃﻋﻠﻢ ﺍ ﻫـ.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻳ ﻌﺪ ﹸﻝ ﺍﻟﻘﺎﺳ ﻢ ﺍﻟﺴﻬﺎ ﻡ ﺑﺎﻷﺟﺰﺍ ِﺀ ﺇﻥ ﻛﺎﻧﺖ ﻣﺘﺴـﺎﻭﻳﺔﹰ ،ﻭﺑﺎﻟﻘﻴﻤـ ِﺔ ﺇﻥ
ﻛﺎﻧﺖ ﳐﺘﻠﻔﺔﹰ ،ﻭﺑﺎﻟ ﺮ ﺩ ﺇﻥ ﻛﺎﻧﺖ ﺗﻘﺘﻀﻴﻪ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺍﺩﻋﻰ ﺑﻌﻀﻬﻢ ﹶﻏﻠﹶﻄـﹰﺎ ﻓﻴﻤـﺎ
ﺖ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻤـﺎ ﹶﻗﺴـ ﻤﻪ ﺗﻘﺎﺳﻤﻮﻩ ﺑﺄﻧﻔﺴﻬﻢ ﻭﹶﺃ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺗﺮﺍﺿِﻴﻬﻢ ﺑﻪ ﱂ ﻳ ﹾﻠﺘ ﹶﻔ
ﻗﺎ ِﺳﻢ ﺍﳊﺎﻛ ِﻢ ﻓﻌﻠﻰ ﺍﳌ ﺪﻋِﻲ ﺍﻟﺒﻴﻨﺔﹸ ،ﻭﺇﻻ ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮ ﹸﻝ ﺍﳌﹸﻨ ِﻜ ِﺮ ﻣﻊ ﳝﻴﻨِﻪ.
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻛﺎﻥ ﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺑﻴﻨ ﹲﺔ ﺣ ﹶﻜ ﻢ ﺎ ﻟﻠﻤـ ﺪﻋِﻲ ﰲ ﻇـﺎﻫﺮ
ﺖ ﰲ ِﻣ ﹾﻠ ِﻜ ِﻪ ،ﺃﻭ ﹶﻗﻄِﻴﻌ ﹲﺔ ﻣِـ ﻦ
ﺠ
ﺕ ﺑﻴﻨ ﹸﺔ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ ﺃﻬﻧﺎ ﻟـﻪ ﻧِﺘ
ﺍﳌﺬﻫﺐ ،ﻭﻋﻨﻪ ﺇﻥ ﺷ ِﻬ ﺪ
= ﺖ ﺑﻴﻨﺘﻪ ،ﻭﺇﻻ ﻓﻬﻲ ﻟﻠ ﻤ ﺪﻋِﻲ ﺑﻴﻨﺘِﻪ ﺍ ﻫـ.
ﺍﻹﻣﺎ ِﻡ ﹸﻗ ﺪ ﻣ
) (١ص.٦٠٢
) (٢ﺍﻟ ﹶﻘﺼِﻴﹶﻠ ﹸﺔ :ﻳﻘﺎﻝ ﻗﺼﻞ ﺍﻟﺪﺍﺑﺔ ﺇﺫﺍ ﺗﻠﻔﻬﺎ ﻗﺼﻴﻼﹰ ،ﻭﺍﻟﻘﺼﻴﻞ :ﻣﺎ ﻳﻘﺘﺼﻞ ﺃﻱ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺰﺭﻉ ﻭﻫﻮ ﺃﺧﻀﺮ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٧٢
ـــــــــــــــــــــــــــــــــــ
=ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭ ﻣ ﻦ ﺑﻴﺪِﻩ ﻋﻘﹶﺎ ﺭ ﻓﺎ ﺩﻋﻰ ﺭﺟ ﹲﻞ ﺑﺜﺒﻮﺗِﻪ ﻋﻨﺪ ﺍﳊـﺎﻛﻢ ،ﺃﻧـﻪ
ﻒ ﻋﻦ ﻣ ﻮ ﺭﺛِﻪ ،ﻻ ﻳﻨـ ﺰﻉ ﻣﻨـﻪ ﺨﻠﱠ ﺖ ﺃﻧﻪ ﻣ ﳉﺪﻩ ﺇﱃ ﻣﻮﺗِﻪ ،ﰒ ﺇﱃ ﻭﺭﺛِﺘﻪ ،ﻭﱂ ﻳﹾﺜﺒ ﻛﺎﻥ ﹶ
ﺠ ِﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺴﻜﻮﺗِﻬﻢ ﺏ ﺍﻧﺘﻘﺎﻟِﻪ ﺃﻛﺜ ﺮ ﻣﻦ ﺍﻹ ﺭﺙِ ،ﻭﱂ ﺗ ﺻﹶﻠﻴ ِﻦ ﺗﻌﺎﺭﺿﺎ ﻭﺃﺳﺒﺎ
ﺑﺬﻟﻚ ،ﻷﻥ ﹶﺃ
ﺱ ﺬﺍ ﺍﻟﻄﺮﻳ ِﻖ. ﻉ ﻛﺜ ﲑ ﻣﻦ ﻋﻘﹶﺎ ِﺭ ﺍﻟﻨﺎ ِ ﺏ ﻻﻧﺘِ ﺰ ﺍﳌ ﺪ ﹶﺓ ﺍﻟﻄﻮﻳﻠﺔﹶ ،ﻭﻟﻮ ﻓﹸﺘﺢ ﻫﺬﺍ ﺍﻟﺒﺎ
ﻒ ﺃﻥ ﺩﺍﺑ ﹶﺔ ﻫـﺬﺍ ﺗﻨِﺘﺠﻬـﺎ، ﻼ ﻓﺸﻬ ﺪ ﺍﻟﻘﺎﺋ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ) :(٢ﻭﺇﺫﺍ ﺗﺪﺍﻋﻴﺎ ﻴﻤ ﹰﺔ ﺃﻭ ﻓﺼﻴ ﹰ
ﺤﻜﹸ ﻢ ﺑﺎﻟ ِﻘﻴﺎﻓﹶـ ِﺔ ﰲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻀﻲ ﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗ ﹶﻘﺪ ﻡ ﻋﻠﻰ ﺍﻟﻴ ِﺪ ﺍﳊﺴﻴﺔِ ،ﻭﻳﺘﻮﺟﻪ ﺃﻥ ﻳ
ﻉ ﺇﺫﺍ ﻛﺎﻥ ﻟـﻪ ﻣﻮﺿـ ﻊ ﰲ ﺍﻟـﺪﺍﺭ، ﻉ ﺍ ﹶﳌﻘﹾﻠﻮ ِ
ﳉ ﹾﺬ ِ
ﺍﻷﻣﻮﺭ ﻛﻠﱢﻬﺎ ﻛﻤﺎ ﺣﻜﻤﻨﺎ ﺑﺬﻟﻚ ﰲ ﺍ ِ
ﳊﺴﻴ ِﺔ ﲟﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﻌﺮﻓﻴﺔِ ،ﻓﺄﻋﻄﻴﻨﺎ ﻛ ﱠﻞ ﻭﺍﺣ ٍﺪ ﻭﻛﻤﺎ ﺣ ﹶﻜﻤﻨﺎ ﰲ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﻟﻴ ِﺪ ﺍ ِ
ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﰲ ﺍﻟﻌﺎﺩﺓ ،ﻭﻛ ﱠﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﺼﺎِﻧ ﻌﻴ ِﻦ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ،ﻭﻛﻤﺎ ﺣﻜﻤﻨـﺎ
ﻉ ﻗِﻴﺎﻓ ٍﺔ ﺃﻭ ﺷﺒﻴﻪ ﺑﻪ ،ﻭﻛـﺬﻟﻚ ﻟـﻮ ﻒ ﰲ ﺍﻟﻠﱡ ﹶﻘ ﹶﻄ ِﺔ ﺇﺫﺍ ﺗﺪﺍﻋﺎﻫﺎ ﺍﺛﻨﺎﻥِ ،ﻭﻫـﺬﺍ ﻧﻮ ﺻ ِ ﺑﺎﻟ ﻮ
ﺗﻨﺎﺯﻋﺎ ﻏِﺮﺍﺳﹰﺎ ﺃﻭ ﲦﺮﹰﺍ ﰲ ﺃﻳﺪﻳﻬﻤﺎ ،ﻓﺸﻬﺪ ﺃﻫ ﹸﻞ ﺍﳋﱪﺓ ﺃﻧﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺴﺘﺎﻥ ،ﻭﻳﺮﺟـ ﻊ ﺇﱃ
ﺴﺐِ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﺚ ﻳﺴﺘﻮﻱ ﺍﳌﺘﺪﺍﻋﻴﺎﻥِ ،ﻛﻤﺎ ﻳﺮﺟﻊ ﺇﱃ ﺃﻫﻞ ﺍﳋﱪﺓ ﺑﺎﻟﻨ ﳋﺒﺮ ِﺓ ﺣﻴ ﹶ
ﺃﻫ ِﻞ ﺍ ِ
ﺐ ﻣﻦ ﺑﻌﻴ ٍﺪ ﺱ ﺃﺣﺪِﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮِ ،ﺃﻭ ﺗﻨﺎﺯﻋﺎ ﺩﺍﺑ ﹰﺔ ﺗﺬﻫ ﻼ ﻣﻦ ﻟﺒﺎ ِ ﺗﻨﺎﺯﻉ ﺍﺛﻨﺎﻥ ﻟﺒﺎﺳﹰﺎ ﺃﻭ ﻧﻌ ﹰ
ﺏ ﻣـﻊ ﺍﻵﺧـﺮ ﻉ ﺑﺎ ٍِ ﺝ ﺧﻒ ﺃﻭ ﻣﺼﺮﺍ ﺻ ﹶﻄﺒ ِﻞ ﺃﺣﺪِﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮِ ،ﺃﻭ ﺗﻨﺎﺯﻋﺎ ﺯﻭ ﺇﱃ ﺍ
ﺠﻨﺪِ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌـ ﺪﻋﻰ ﰲ ﺷ ﹾﻜﻠﹸﻪ ،ﺃﻭ ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻼﻣ ﹲﺔ ﻷﺣﺪِﳘﺎ ﻛﺎﻟ ﺰ ﺭﺑﻮ ِﻝ ﺍﻟﱵ ﻟﻠ
ﺃﻳﺪﻳﻬﻤﺎ ﺃﻭ ﰲ ﻳ ِﺪ ﺛﺎﻟﺚٍ ،ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻴ ﺪ ﻷﺣﺪِﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ،ﻓﺎﻟﻘِﻴﺎﻓ ﹸﺔ ﺍﳌﻌﺎﺭﺿـ ﹸﺔ
ﳍﺬﺍ ﻛﺎﻟﻘِﻴﺎﻓ ِﺔ ﺍﳌﻌﺎﺭﺿ ِﺔ ﻟﻠ ِﻔﺮﺍﺵِ ،ﻓﺈﺫﺍ ﻗﻠﻨﺎ ﺑﺎﻟﻘِﻴﺎﻓ ِﺔ ﰲ ﺻﻮﺭﺓ ﺍﻟ ﺮ ﺟﺤﺎﻥِ ،ﻓﻘﺪ ﻧﻘﻮ ﹸﻝ ﻫﻬﻨـﺎ
ﻒ ﹶﺃﺛﹶـ ﺮ
ﺺ ﺍﻟﻘـﺎﺋ ﺐ ﻣﻦ ﻣﺎﻟِﻪ ﺷﻲ ٌﺀ ﻭﻳﺜﺒﺖ ﺫﻟﻚ ،ﹶﻓﻴﻘﹸ ﻛﺬﻟﻚ ،ﻭﻣﺜﻞ ﺃﻥ ﻳﺪﻋﻲ ﺃﻧﻪ ﺫﻫ
ﺐ ﺃﺣ ﺪ ﻁ ِﺀ ﻣﻦ ﻣﻜﺎ ٍﻥ ﺇﱃ ﺁﺧﺮ ،ﻓﺸﻬﺎﺩ ﹸﺓ ﺍﻟﻘﺎﺋﻒ ﺃﻥ ﺍﳌﺎ ﹶﻝ ﺩﺧ ﹶﻞ ﺇﱃ ﻫﺬﺍ ﺍﳌﻮﺿ ِﻊ ﺗﻮﺟ ﺍﻟ ﻮ ﹾ
ﺍﻷﻣﺮﻳﻦ ،ﺇﻣﺎ ﺍﳊﹸﻜ ﻢ ﺑﻪ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﹶﻮﺛﹰﺎ ﻓﻴﺤﻜ ﻢ ﺑﻪ ﻣﻊ ﺍﻟـﻴﻤﲔ ﻟﻠﻤـ ﺪﻋِﻲ ﻭﻫـﻮ
ﺐ ﺍﳌ ﺪﻋِﻲ ،ﻭﺍﻟـﻴﻤ ﻦ ﻣﺸـﺮﻭﻋ ﹲﺔ ﰲ ﺃﻗـﻮﻯ ﺍﻷﻗــﺮﺏ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﺎﺭﺓ ﺗﺮﺟ ﺢ ﺟﺎﻧ
ﺍﳉﺎﻧﺒﲔ ﺍ ﻫـ.
) (١ﺹ .٥٨٤ ،٥٨٣
٣٧٣ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻛﺘﺎﺏ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﺽ ﻛﻔﺎﻳﺔ ،ﻓﺈﻥ ﱂ ﻳﻮﺟﺪ ﺇﻻ ﻣﻦ ﻳﻜﹾﻔﻲ ﺗﺤ ﻤ ﹸﻞ ﺍﻟﺸﻬﺎﺩﺍﺕ ﰲ ﻏﲑ ﺣ ِﻖ ﺍﷲ ﻓﺮ
ﺗﻌﻴﻦ ﻋﻠﻴﻪ.
ﲔ ﻋﻠﻰ ﻣﻦ ﲢﻤﻠﻬﺎ ،ﻣﱴ ﺩﻋﻲ ﺇﻟﻴﻬﺎ ﻭ ﹶﻗ ﺪ ﺭ ﺑﻼ ﺿـﺮ ٍﺭ ﰲ ﺽﻋ ٍ ﻭﺃﺩﺍﺅﻫﺎ ﻓﺮ
ﺑ ﺪﻧِﻪ ﺃﻭ ِﻋ ﺮﺿِﻪ ﺃﻭ ﻣﺎﻟِﻪ ﺃﻭ ﺃﻫﻠِﻪ ،ﻭﻛﺬﺍ ﰲ ﺍﻟﺘﺤ ﻤﻞِ ،ﻭﻻ ِﳛ ﱡﻞ ﻛﺘﻤﺎـﺎ ،ﻭﻻ ﺃﻥ
ﻉ ﺃﻭ ﺍﺳﺘﻔﺎﺿ ٍﺔ ﻓﻴﻤﺎ ﻳﺘﻌﺬﱠﺭ ﻋِﻠﻤﻪ ﻏﺎﻟﺒﹰﺎ ﺑﺪﻭﺎ
ﻳﺸﻬ ﺪ ﺇﻻ ﲟﺎ ﻳﻌ ﹶﻠﻤﻪ ﺑﺮﺅﻳ ٍﺔ ﺃﻭ ﲰﺎ ٍ
) (
ﻒ ﻭﳓﻮﻫﺎ * . ﺡ ﻭﻭﻗ ٍ
ﺕ ﻭ ِﻣﻠﹾﻚ ﻣﻄﻠﻖ ،ﻭﻧﻜﺎ ٍ ﺐ ﻭﻣﻮ ٍ ﺴ ٍﻛﻨ
ـــــــــــــــــــــــــــــــــــ
) (٢ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺹ .٤٨٠ ،٤٧٩ ،٤٧٨
ﺐ ﻭﺍﻟﺒﻌﻴـ ِﺪ ﻻ * ﻗﺎﻝ ﺍﳋﺮﻗﻲ :ﻭﻣﻦ ﻟﺰﻣﺘﻪ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﻮ ﻡ ﺎ ﻋﻠﻰ ﺍﻟﻘﺮﻳـ ِ
ﻳﺴﻌﻪ ﺍﻟﺘﺨﻠﱡﻒ ﻋﻦ ﺇﻗﺎﻣﺘِﻬﺎ ﻭﻫﻮ ﻗﺎﺩ ﺭ ﻋﻠﻰ ﺫﻟﻚ.
ﺚ ﺍﻣﺘﻨ ﻊ ﺃﺩﺍ ُﺀ ﺍﻟﺸﻬﺎﺩ ِﺓ
ﺐ ﻟﻠﺤﻖ ،ﻭﺣﻴ ﹸ
ﺐ ﻣﻮ ِﺟ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺳﺒ
ﺍﻣﺘﻨﻌﺖ ﻛﺘﺎﺑﺘﻬﺎ ﰲ ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﻭﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﻴـﺪ
ﺇﻧﺴﺎﻥ ﺷﻲ ٌﺀ ﻻ ﻳﺴﺘﺤﻘﱡﻪ ،ﻭﻻ ﻳﺼ ﹸﻞ ﺇﱃ ﻣﻦ ﻳﺴﺘﺤﻘﹼﻪ ﺑﺸﻬﺎﺩﻬﺗﻢ ]ﱂ ﻳﻠﺰﻡ ﺃﺩﺍﺅﻫـﺎ[ ،ﻭﺇﺫﺍ
ﺐ ﺍﻟﻌﺮﰲ ﺃﻭ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﰲ ﻃﻠـﺐ ﻭﺻﻞ ﺇﱃ ﻣﺴﺘﺤﻘﱢﻪ ﺑﺸﻬﺎﺩﻬﺗﻢ ﻟﺰﻡ ﺃﺩﺍﺅﻫﺎ ،ﻭﺍﻟﻄﻠ
ﺸ ﻬﺪ ﻭﻻ
ﺍﻟﺸﻬﺎﺩﺓ ﻛﺎﻟﱠﻠﻔﹾﻈﻲ ،ﻋِﻠﻤﻬﺎ ﺍﳌﺸﻬﻮ ﺩ ﻟﻪ ﺃﻭ ﻻ ،ﻭﻫـﻮ ﻇﺎﻫ ﺮ ﺍﳋﱪ ،ﻭﺧﱪ" :ﻻ ﻳ
ﺐﺸﻬﺪ") (٢ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺷﻬــﺎﺩﺓ ﺍﻟــﺰﻭﺭ ،ﻭﺇﺫﺍ ﺃﺩﻯ ﺍﻵﺩﻣ ﻲ ﺷﻬﺎﺩ ﹰﺓ ﻗﺒﻞ ﺍﻟﻄﻠ ِ ﺴﺘ
ﻳ
ﻗﺎﻡ ﺑﺎﻟﻮﺍﺟﺐ ،ﻭﻛﺎﻥ ﺃﻓﻀﻞﹶ ،ﻛﻤﻦ ﻋﻨﺪﻩ ﺃﻣﺎﻧ ﹲﺔ ﺃﺩﺍﻫﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ،ﻭﺍﳌﺴﺄﻟﺔ ﺗﺸﺒﻪ =
) (١ص.٦٠٧-٦٠٦
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﻠﻔﻆ ﻣﻘﺎﺭﺏ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻋﻦ ﺍﻟﻨﱯ ) ﻭﻳﺸﻬﺪﻭﻥ
ﺸﻬﺪﻭﻥ( ﰲ :ﺑﺎﺏ ﻻ ﻳﺸﻬﺪ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺟﻮﺭ ﺇﺫﺍ ﺃﺷﻬﺪ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ،٢٢٤/٣ ﺴﺘ
ﻭﻻ ﻳ
ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ :ﺍﳌﺴﻨﺪ ،٤٤٠ ،٤٣٦ ،٤٢٧ ،٤٢٦/٤ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ :ﺑﺎﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ،ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﻨﺬﻭﺭ ،ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ .٧٤/٨
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٧٤
ﺡ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻘﻮ ِﺩ ﻓﻼﺑـ ﺪ ﻣـﻦ ِﺫﻛﹾـ ِﺮ ﺷﺮﻭﻃــﻪ، ﻭﻣﻦ ﺷ ِﻬ ﺪ ﺑﻨﻜﺎ ٍ
ﻒ
ﺏ ﺃﻭ ﹶﻗ ﹾﺬﻑٍ ،ﻓﺈﻧـﻪ ﻳﺼﻔﹸــﻪ ﻭﻳﺼـ ﻉ ﺃﻭ ﺳﺮﻗ ٍﺔ ﺃﻭ ﺷﺮ ٍ
ﻭﺇﻥ ﺷﻬﺪ ﺑﺮﺿﺎ ٍ
ﺍﻟﺰِﻧﺎ ﺑﺬﻛ ِﺮ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﳌﺰﻧِﻲ ﺎ ،ﻭﻳﺬﻛﺮ ﻣﺎ ﻳﻌﺘﺒﺮ ﻟﻠﺤﻜ ِﻢ ﻭﻳﺨﺘ ِﻠﻒ ﺑﻪ ﰲ
) (
ﺍﻟ ﹸﻜ ﱢﻞ * .
ـــــــــــــــــــــــــــــــــــ
ﻑ ﰲ ﺍﳊﹸﻜﻢ ﻗﺒ ﹶﻞ ﺍﻟﻄﻠﺐ ،ﻭﺇﺫﺍ ﻏﹶﻠﺐ ﻋﻠﻰ ﻇ ﻦ ﺍﻟﺸﺎﻫ ِﺪ ﺃﻧـﻪ ﻳ ﻤﺘﺤــﻦ
=ﺍﳋــﻼ
ﻍ ﻟـﻪ ﺃﺩﺍ ُﺀ ﺍﻟﺸـﻬﺎﺩ ِﺓ ﺏ ﻭﺍﻟﺴﻨ ِﺔ ﺃﻭ ﺇﱃ ﳏﺮﻡ ،ﻓﻼ ﻳﺴﻮ ﹸ
ﻒ ﻟﻠﻜﺘﺎ ِ ﻓﻴﺪﻋﻰ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﳌﺨﺎﻟ ِ
ﻭﻓﺎﻗﺎﹰ ،ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻈﻬﺮ ﻗﻮ ﹰﻻ ﻳﺮﻳﺪ ﺑﻪ ﻣﺼﻠﺤ ﹰﺔ ﻋﻈﻴﻤﺔﹰ ،ﻭﻳﺸﻬ ﺪ ﺑﺎﻻﺳﺘﻔﺎﺿ ِﺔ ﻭﻟﻮ ﻋـﻦ
ﺃﺣ ٍﺪ ﺗﺴﻜﻦ ﻧﻔﺴﻪ ﺇﻟﻴﻪ ،ﺍﺧﺘﺎﺭﻩ ﺍﳉ ﺪ .ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ.
ﻕ ﰲ ﺫﻣـ ِﺔ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﻻ ﻳﻌﺘ ﱪ ﰲ ﺃﺩﺍ ِﺀ ﺍﻟﺸﻬﺎﺩ ِﺓ ]ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻫﺪ [:ﻭﺃﻥ ﺍﻟﺪﻳ ﻦ ﺑﺎ ٍ
ﺖ ﻋﻨﺪﻩ ﺳﺒ ﻖ ﺍﳊ ِﻖ ﺇﲨﺎﻋﹰﺎ. ﺏ ﺍﳊﺎﻝ ﺇﺫﺍ ﺛﺒ
ﺍﻟﻐﺮﱘ ﺇﱃ ﺍﻵﻥ ﺑﻞ ﻳﺤﻜﻢ ﺍﳊﺎﻛ ﻢ ﺑﺎﺳﺘﺼﺤﺎ ِ
ﻓﺎﺋﺪﺓ :ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﺫﺍ ﻣﺎﺕ ﺭﺟ ﹲﻞ ﻓﺎﺩﻋﻰ ﺁﺧ ﺮ ﺃﻧﻪ ﻭﺍﺭﺛﹸﻪ ،ﻓﺸﻬ ﺪ ﻟـﻪ ﺷﺎﻫﺪﺍﻥ
ﺃﻧﻪ ﻭﺍﺭﺛﹸﻪ ﻻ ﻳﻌﻠﻤﺎﻥ ﻟـﻪ ﻭﺍﺭﺛﹰﺎ ﺳﻮﺍﻩ ﻳﺴﻠﱠﻢ ﺍﳌﺎ ﹸﻝ ﺇﻟﻴﻪ ،ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﻣﻦ ﺃﻫ ِﻞ ﺍﳋﱪ ِﺓ ﺍﻟﺒﺎﻃﻨ ِﺔ
ﻑ ﻏﲑﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠ ِﺪ ﺍ ﺣﺘ ﻤ ﹶﻞ ﺃﻥ ﻳﺴـﻠﱠ ﻢ ﺍﳌـﺎ ﹸﻝ ﺇﻟﻴـﻪ، ﺃﻭ ﱂ ﻳﻜﻮﻧﺎ ،ﻭﺇﻥ ﻗﺎﻻ :ﻻ ﻧﻌﺮ
ﻒ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﺧﱪِﻩ ﰲ ﺍﻟﺒﻠﺪﺍ ِﻥ ﺍﻟﱵ ﺳﺎﻓﺮ ﺇﻟﻴﻬﺎ ﺸ
ﺴﺘ ﹾﻜ ِ
ﻭﺍﺣﺘﻤ ﹶﻞ ﺃﻥ ﻻ ﻳﺴﻠﱠ ﻢ ﺇﻟﻴﻪ ،ﺣﱴ ﻳ
ﺍ ﻫـ.
ﻒ ﺑﻪ ﰲ ﺍﻟ ﹸﻜ ﱢﻞ( ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
* ﻗﻮﻟـﻪ ) :ﻭﻳﺬﻛ ﺮ ﻣﺎ ﻳﻌﺘﱪ ﻟﻠﺤﻜﻢ ﻭﳜﺘﻠ
ﻑ ﺍﻟﺸﺎﻫ ﺪ ﻣﻦ ﺇﻇﻬﺎ ِﺭ ﺍﻟﺒﺎﻃ ِﻦ ﻇﻠ ﻢ ﺍﳌﺸﻬﻮ ِﺩ ﻋﻠﻴﻪ ،ﻭﻛـﺬﻟﻚ ﺽ ﰲ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺇﺫﺍ ﺧﺎ ﻭﻳ ﻌﺮ
ﺾ
ﻉ ﺍﻟﻈﻠﻢِ ،ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﺮﻳ
ﺽ ﰲ ﺍﳊﹸ ﹾﻜ ِﻢ ﺇﺫﺍ ﺧﺎﻑ ﺍﳊﺎﻛ ﻢ ﻣﻦ ﺇﻇﻬﺎ ِﺭ ﺍﻷﻣ ِﺮ ﻭﻗﻮ ﺍﻟﺘﻌﺮ
ﲔ ﺧﺒ ﺮ ﻭﺯﻳﺎﺩﹲﺓ ﺍ ﻫـ.ﲔ ﻭﹶﺃ ﻭﻟﹶﻰ ،ﺇﺫ ﺍﻟﻴﻤ
ﰲ ﺍﻟ ﹶﻔﺘﻮﻯ ،ﻭﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻛﺎﻟﻴﻤ ِ
٣٧٥ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ
ﻓﺼــــــﻞ
ﻁ ﻣ ﻦ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﺳﺘﺔﹲ :ﺍﻟﺒﻠﻮﻍﹸ ،ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺼﺒﻴﺎ ِﻥ .ﺍﻟﺜﺎﱐ: ﺷﺮﻭ ﹸ
ﺨﻨﻖ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺣـﺎ ِﻝ ﺍﻟﻌﻘﻞﹸ ،ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﳎﻨﻮ ٍﻥ ﻭﻻ ﻣﻌﺘﻮﻩٍ ،ﻭﺗﻘﺒ ﹸﻞ ﳑﻦ ﻳ
ﺖ ﺇﺷﺎﺭﺗﻪ ﺇﻻ ﺇﺫﺍ ﺇﻓﺎﻗﺘِﻪ .ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻜﻼﻡ ،ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﻷﺧﺮﺱِ ،ﻭﻟﻮ ﻓﹸ ِﻬ ﻤ
ﳊ ﹾﻔﻆﹸ .ﺍﻟﺴﺎﺩﺱ :ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﻭﻳﻌﺘﺒﺮ ﳍـﺎ ﺃﺩﺍﻫﺎ ﲞﻄﱢﻪ .ﺍﻟﺮﺍﺑﻊ :ﺍﻹﺳﻼ ﻡ .ﺍﳋﺎﻣﺲ :ﺍ ِ
ﺏ
ﺾ ﺑﺴﻨﻨﻬﺎ ﺍﻟﺮﺍﺗﺒـﺔِ ،ﻭﺍﺟﺘﻨـﺎ ﺡ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺃﺩﺍ ُﺀ ﺍﻟﻔﺮﺍﺋ ِ ﺷﻴﺌﺎﻥ :ﺍﻟﺼﻼ
ﰐ ﻛﺒﲑ ﹰﺓ ﻭﻻ ﻳﺪﻣﻦ ﻋﻠﻰ ﺻﻐﲑﺓٍ ،ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺷـﻬﺎﺩ ﹸﺓ ﻓﺎﺳـ ٍﻖ. ﺍﶈﺎﺭﻡِ ،ﺑﺄﻥ ﻻ ﻳﺄ ﹶ
ﺏ ﻣـﺎ ﻳﺪﻧﺴـﻪ ﺍﻟﺜﺎﱐ :ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺍﳌﺮﻭﺀﺓِ ،ﻭﻫﻮ ﻓﻌ ﹸﻞ ﻣﺎ ﻳﺠﻤﻠﻪ ﻭﻳﺰﻳﻨﻪ ،ﻭﺍﺟﺘﻨﺎ
ﱯ ﻭ ﻋ ﹶﻘ ﹶﻞ ﺍﻨﻮ ﹸﻥ ﻭﺃﺳﻠﻢ ﺍﻟﻜﺎﻓ ﺮ ﻭﺗﺎﺏ ﺖ ﺍﳌﻮﺍﻧﻊ ،ﻓﺒﻠ ﹶﻎ ﺍﻟﺼ ﺸ ﻴﻨﻪ .ﻭﻣﱴ ﺯﺍﻟ ِ
ﻭﻳ ِ
) (
ﺖ ﺷﻬﺎﺩﺗﻬﻢ * . ﺍﻟﻔﺎﺳﻖ ،ﻗﹸﺒﻠ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻻ ﻳﻌﺘﱪ ﰲ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺍﳊﺮﻳﺔﹸ ،ﺑﻞ ﲡﻮﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻌﺒ ِﺪ ﰲ ﻛ ﱢﻞ ﺷـﻲ ٍﺀ
ﺹ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍ َﻷ ﻣ ِﺔ ﻓﻴﻤﺎ ﲡـﻮ ﺯ ﻓﻴـﻪ ﺇﻻ ﰲ ﺍﳊﺪﻭ ِﺩ ﻭﺍﻟ ِﻘﺼﺎ ِ
ﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒـﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﺴﺎﺀِ ،ﻭﲡﻮﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻷﺻ ﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﻭﻋﻠﻰ ﺍﳌﺴﻤﻮﻋﺎ ِ
ﺕ ﻭﺑﺎﻻﺳﺘﻔﺎﺿﺔِ ،ﻭﲡﻮﺯ ﺕ ﺇﺫﺍ ﺗﻴﻘﱠﻦ ﺍﻟﺼﻮ ﺻ ﻤ ِﻤﻪِ ،ﻭﲡﻮﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻷﻋﻤﻰ ﰲ ﺍﳌﺴﻤﻮﻋﺎ ِ
ﻑ ﺍﻟﻔﺎﻋ ﹶﻞ ﺑﺎﲰِﻪ ﻭﻧﺴﺒِﻪ.ﺕ ﺍﻟﱵ ﺗﺤﻤﻠﻬﺎ ﻗﺒﻞ ﺍﻟ ﻌﻤﻰ ،ﺇﺫﺍ ﻋ ﺮ ﰲ ﺍﳌﺮﺋﻴﺎ ِ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﻟـﻪ ﺃﺻﻮ ﹲﻝ ﻣﻨﻬﺎ :ﻗﺒﻮ ﹸﻝ ﺷﻬﺎﺩ ِﺓ ﺃﻫ ِﻞ ﺍﻟﺬﻣـ ِﺔ ﰲ ﺍﻟﻮﺻـﻴﺔِ،
ﻭﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﺴﺎ ِﺀ ﻓﻴﻤﺎ ﻻ ﻳﻄﱠِﻠﻊ ﻋﻠﻴﻪ ﺍﻟﺮﺟﺎﻝﹸ ،ﻭﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺼﺒﻴﺎ ِﻥ ﻓﻴﻤـﺎ ﻻ ﻳﻄﱠﻠـ ﻊ ﻋﻠﻴـﻪ
ﺍﻟﺮﺟﺎﻝﹸ ،ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺑﺎﶈﺘﻀﺮ ﰲ ﺍﻟﺴﻔﺮ ﺇﺫﺍ ﺣﻀﺮﻩ ﺍﺛﻨﺎ ِﻥ ﻛﺎﻓﺮﺍ ِﻥ ﻭﺍﺛﻨـﺎ ِﻥ ﻣﺴـﻠﻤﺎ ِﻥ
ﺼ ﺪﻗﹶﺎ ِﻥ ﻭﻟﻴﺴﺎ ﲟﻼﺯﻣﲔ ﻟﻠﺤﺪﻭﺩِ ،ﺃﻭ ﺍﺛﻨﺎﻥ ﻣﺒﺘﺪِﻋﺎﻥِ ،ﻓﻬﺬﺍﻥ ﺧ ﲑ ﻣﻦ ﺍﻟﻜﺎﻓﹶﺮﻳﻦ ،ﺇﱃ= ﻳ
) (١ﺹ .٦١٥ ،٦١٤ ،٦١٣ ،٦١١ ،٦١٠
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٧٦
ـــــــــــــــــــــــــــــــــــ
=ﺃﻥ ﻗﺎﻝ :ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻜﺎﻓ ِﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﰲ ﺍﻟﻮﺻﻴ ِﺔ ﰲ ﺍﻟﺴﻔـﺮ ﺇﺫﺍ ﻟـﻢ ﻳـﻮﺟـﺪ
ﺐ ﺃﲪﺪ ،ﻭﻻ ﺗﻌﺘﱪ ﻋﺪﺍﻟﺘﻬﻢ ﰲ ﺩِﻳﻨـﻬﻢ ،ﻭﺻـﺮﺡ ﺑـﻪ ﺍﻟﻘﺎﺿـﻲ، ﻏﲑﻩ ،ﻭﻫﻮ ﻣﺬﻫ
ﻭﺍﺳﺘﺤﻼﻓﹸﻬﻢ ﺣﻖﱞ ﻟﻠﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺷﺎﺀ ﺣﻠﱠﻔﻬﻢ ،ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳﺤﱢﻠﻔﹾﻬﻢ ﺑﺴﺒﺐ ﺣـ ﻖ
ﺏ
ﺺ ﺍﻟﻜﺘـﺎ ِ
ﻒ ﻧـ
ﻑ ﺁﻳ ِﺔ ﺍﻟﻮﺻﻴ ِﺔ ﻳﻨ ﹶﻘﺾ ﺣﻜﻤﻪ ،ﻓﺈﻧﻪ ﺧﺎﻟ
ﺍﷲ ،ﻭﻟﻮ ﺣ ﹶﻜ ﻢ ﺣﺎﻛ ﻢ ﲞﻼ ِ
ﺠ ٍﺔ.
ﺕ ﺳ ِﻤ
ﺑﺘﺄﻭﻳﻼ ٍ
ﻭﻗﻮﻝ ﺃﲪﺪ:
ﹶﺃ ﹾﻗﺒﻞﹸ ﺷﻬﺎﺩ ﹶﺓ ﺃﻫ ِﻞ ﺍﻟﺬﻣ ِﺔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰲ ﺳ ﹶﻔ ٍﺮ ﻟﻴﺲ ﻓﻴﻪ ﻏﲑﻫﻢ ،ﻫﺬﻩ ﺿﺮﻭﺭﹲﺓ ﻳﻘﺘﻀﻲ ﻫـﺬﺍ
ﺠﻪ ،ﻛﻤﺎ ﺗﻘﺒـ ﹸﻞ
ﺍﻟﺘﻌﻠﻴ ﹸﻞ ﻗﺒﻮﳍﺎ ﰲ ﻛﻞ ﺿﺮﻭﺭ ٍﺓ ﺣﻀﺮﹰﺍ ﻭ ﺳﻔﹶﺮﺍﹰ ،ﻭﺻﻴ ﹰﺔ ﻭﻏﲑﻫﺎ ،ﻭﻫﻮ ﻣﺘ ِ
ﺺ ﻋﻠﻴﻪ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳـ ِﺔ ﺱ ﻭﺍﳊﻤﺎﻡِ ،ﻭﻧ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﺴﺎ ِﺀ ﰲ ﺍﳊﺪﻭ ِﺩ ﺇﺫﺍ ﺍﺟﺘﻤ ﻌ ﻦ ﰲ ﺍﻟﻌ ﺮ ِ
ﺑﻜ ِﺮ ﺑ ِﻦ ﳏﻤ ٍﺪ ﻋﻦ ﺃﺑﻴﻪ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺇﺫﺍ ﻗﺒﻠﻨﺎ ﺷﻬﺎﺩ ﹶﺓ ﺍﻟﻜﻔﺎ ِﺭ ﰲ ﺍﻟﻮﺻﻴ ِﺔ ﰲ ﺍﻟﺴﻔﺮِ ،ﻓﻼ
ﻳﻌﺘﺒﺮ ﻛﻮﻧﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏِ ،ﻭﻫﻮ ﻇﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥِ ،ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺃﻫ ِﻞ ﺍﻟﺬﻣ ِﺔ ﺑﻌﻀِـﻬﻢ
ﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺏ ﰲ ﺍﻧﺘﺼﺎﺭﻩ ،ﻭﻣﺬﻫ ﻋﻠﻰ ﺑﻌﺾٍ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪ ﺪ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺍﳋﻄﺎ ِ
ﻭﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻟﻮ ﻗﻴﻞ :ﺇﻬﻧﻢ ﻳﺤِﻠﻔﹸﻮﻥ ﻣﻊ ﺷﻬﺎﺩ ِﺓ ﺑﻌﻀِﻬﻢ ﻋﻠـﻰ ﺑﻌـﺾ ﻛﻤـﺎ
ﻳﺤِﻠﻔﹸﻮﻥ ﰲ ﺷﻬﺎﺩﺗِﻬﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻭﺻﻴﺔ ﺍﻟﺴﻔﺮ ﻟﻜﺎﻥ ﻣﺘﻮﺟﻬﹰﺎ .ﺍ ﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻲ ﰲ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺘﺤﻤـﻞ ﻻ
ﺍﻷﺩﺍﺀ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻮ ﹶﻝ ﰲ ﺍﻟﺸﻬﻮﺩ ﻣﺎ ﻧﻘﻮ ﹸﻝ ﰲ ﺍﶈﺪﺛﲔ ،ﻭﻫﻮ ﺃﻧﻪ ﻣﻦ ﺍﻟﺸﻬﻮ ِﺩ ﻣ ﻦ ﺗﻘﺒ ﹸﻞ
ﺺ ﺩﻭﻥ ﺷﺨﺺٍ ،ﻛﻤﺎ ﺃﻥ ﺍﶈ ﺪﱢﺛﲔ ﻛﺬﻟﻚ ،ﻭﻧﺒـﹸﺄ ﻉ ﺩﻭﻥ ﻧﻮﻉٍ ،ﺃﻭ ﺷﺨ ٍ ﺷﻬﺎﺩﺗﻪ ﰲ ﻧﻮ ٍ
ﺐ ﻟﻠﺘﺒﻴ ِﻦ ﻋﻨﺪ ﺧﺒ ِﺮ ﺍﻟﻔﺎﺳ ِﻖ ﺍﻟﻮﺍﺣﺪ ،ﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻢ ﺃﻬﻧﻤﺎ ﺍﻟﻔﺎﺳ ِﻖ ﻟﻴﺲ ﲟﺮﺩﻭﺩٍ ،ﺑﻞ ﻫﻮ ﻣﻮ ِﺟ
ﺤﺼﻞﹸ ]ﺑﻪ[ ﺍﻟﻌﻠﻢ ،ﻭﺗ ﺮﺩ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﺎﻟ ِﻜ ﹾﺬﺑ ِﺔ ﺍﻟﻮﺍﺣﺪﺓِ ،ﻭﺇﻥ ﱂ ﻧﻘﹸـ ﹾﻞ:
ﱂ ﻳﺘﻮﺍﻃﺂ ،ﻓﻬﺬﺍ ﻗﺪ ﻳ
ﺏ ﻣـــﻊ= ﻫﻲ ﻛﺒﲑﺓﹲ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋـﻦ ﺃﲪﺪ ،ﻭﻣﻦ ﺷﻬﺪ ﻋـﻠـﻰ ﺇﻗﺮﺍ ِﺭ ﻛﺬ ٍ
) (١ﺹ .٦١٥ ،٦١٢ ،٦١١
٣٧٧ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ
ﺑـﺎﺏ ﻣﻮﺍﻧـﻊ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﺪﺩ ﺍﻟﺸﻬﻮﺩ
ﺐ ﺑﻌﻀِﻬﻢ ﻟﺒﻌﺾٍ ،ﻭﻻ ﺷﻬﺎﺩ ﹸﺓ ﺃﺣ ِﺪ ﺍﻟﺰﻭﺟﲔ ﺴ ِ ﻻ ﺗ ﹾﻘﺒﻞﹸ ﺷﻬﺎﺩ ﹸﺓ ﻋﻤﻮﺩﻱ ﺍﻟﻨ
ﺠ ﺮ ﺇﱃ ﻧﻔﺴِﻪ ﻧﻔﻌﺎﹰ ،ﺃﻭ ﻳﺪﻓﻊ ﻋﻨﻬﺎ ﺿﺮﺭﺍﹰ ،ﻭﻻ ﻟﺼﺎﺣِﺒﻪ ،ﻭﺗ ﹾﻘﺒﻞﹸ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻣﻦ ﻳ
ﻋﺪ ﻭ ﻋﻠﻰ ﻋﺪ ﻭ ِﻩ)*( ،ﻛﻤﻦ ﺷ ِﻬ ﺪ ﻋﻠﻰ ﻣﻦ ﹶﻗ ﹶﺬ ﹶﻓﻪ ،ﺃﻭ ﹶﻗ ﹶﻄ ﻊ ﺍﻟﻄﺮﻳ ﻖ ﻋﻠﻴﻪ ،ﻭﻣـﻦ
ﺳﺮﻩ ﻣﺴﺎ ًﺀ ﹶﺓ ﺷﺨﺺٍ ،ﺃﻭ ﻏ ﻤ ﻪ ﻓﺮ ﺣ ﻪ ﻓﻬﻮ ﻋﺪﻭﻩ .
)*(
ـــــــــــــــــــــــــــــــــــ
= ِﻋ ﹾﻠﻤِﻪ ﺑﺎﳊﺎﻝِ ،ﺃﻭ ﺗﻜﺮﺭ ﻣــﻨﻪ ﺍﻟﻨﻈ ﺮ ﺇﻟـﻰ ﺍﻷﺟﻨﺒﻴﺎﺕِ ،ﻭﺍﻟﻘﻌﻮ ﺩ ﻟـﻪ ﺑـﻼ ﺣﺠـ ٍﺔ
ﺤﺪِﺛﺎﹰ ،ﺃﻭ ﺇﱃ ﻏﲑ ﺍﻟ ِﻘﺒﹶﻠﺔِ،
ﺐ ﺃﺣ ﺪ ﻓﻴﻤﻦ ﺻﻠﱠﻰ ﻣ ﺡ ﺫﻟﻚ ﰲ ﻋﺪﺍﻟﺘِﻪ ،ﻭﻻ ﻳﺴﺘﺮﻳ ﺷﺮﻋﻴ ٍﺔ ﹶﻗ ﺪ
ﺸ ﹾﻄ ﺮﻧﺞِ ،ﻭﻫﻮ ﻗـﻮ ﹸﻝ ﺃﲪـ ﺪ ﺐ ﺑﺎﻟ
ﺤﺮﻡ ﺍﻟﻠﻌ ﺃﻭ ﺑﻌ ﺪ ﺍﻟﻮﻗﺖِ ،ﺃﻭ ﺑﻼ ﻗﺮﺍﺀﺓٍ ،ﺃﻧﻪ ﻛﺒﲑﺓﹲ ،ﻭﻳ
ﻀﻤﻦ ﺗ ﺮ ﻙ ﻭﺍﺟـﺐٍ ،ﺃﻭ ِﻓﻌـ ﹶﻞ ﻣﺤـ ﺮ ٍﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ِﺑ ِﻌ ﻮﺽٍ ،ﺃﻭ ﺗ
ﺇﲨﺎﻋﺎﹰ ،ﻭﻫﻮ ﺷﺮﱞ ﻣﻦ ﺍﻟﻨ ﺮﺩِ ،ﻭﻗﺎﻟﻪ ﻣﺎﻟﻚ .ﻭﻣﻦ ﺗﺮﻙ ﺍﳉﻤﺎﻋ ﹶﺔ ﻓﻠﻴﺲ ﻋﺪﻻﹰ ،ﻭﻟﻮ ﻗﻠﻨﺎ :ﻫﻲ
ﻱ ﰲ ﺍﻟﻮﺻﻴ ِﺔ ﰲ ﺍﻟﺴـﻔﺮِ ،ﻭﻫـﻮ ﻱ ﻋﻠﻰ ﺍﻟ ﹶﻘ ﺮ ِﻭ ﺳﻨﺔﹲ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺒﺪﻭ
ﻱﺺ ﻣﻦ ﻗﻮ ِﻝ ﻣ ﻦ ﹶﻗِﺒ ﹶﻞ ﻣﻄﻠﹶﻘﹰﺎ ﺃﻭ ﻣﻨ ﻊ ﻣﻄﻠﻘﺎﹰ ،ﻭﻋﻠﱠﻞ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﻣﻨ ﻊ ﺷﻬﺎﺩ ِﺓ ﺍﻟﺒﺪﻭ ﺃﺧ
ﻱ ﺇﳕﺎ ﻳﺸﻬﺪ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻟﻘﺮﻳ ِﺔ ﺩﻭﻥ ﺃﻫ ِﻞ ﺍﻟﺒﺎﺩﻳﺔ ،ﻗـﺎﻝ ﻋﻠﻰ ﺍﻟ ﹶﻘ ﺮ ِﻭﻱ ،ﺃﻥ ﺍﻟﻌﺎﺩ ﹶﺓ ﺃﻥ ﺍﻟﻘﺮﻭ
ﺖ ﺷـﻬﺎﺩﺗﻪ، ﻱ ﻗﺎﻃﻨﹰﺎ ﻣﻊ ﺍﳌﺪﻋﲔ ﰲ ﺍﻟﻘﺮﻳﺔ ﹸﻗِﺒﻠﹶـ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻓــﺈﺫﺍ ﻛــﺎﻥ ﺍﻟﺒﺪﻭ
ﻼ.
ﺼﹰﻟﺰﻭﺍﻝ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻓﻴﻜﻮﻥ ﻗــﻮ ﹰﻻ ﺁﺧ ﺮ ﰲ ﺍﳌﺴﺄﻟ ِﺔ ﻣﻔ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ) (١ﰲ ﻗﻮﻡ ﹶﺃﺟﺮﻭﺍ ﺷﻴﺌﹰﺎ :ﻻ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﺃﺣ ٍﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﳌﺴﺘﺄﺟِﺮ،
ﻷﻬﻧﻢ ﻭﻛﻼ ُﺀ ﺃﻭ ﺃﻭﻟﻴﺎ ُﺀ ﺍ ﻫـ.
* ﻗﻮﻟـﻪ" :ﻭﻻ ﻋﺪ ﻭ ﻋﻠﻰ ﻋﺪﻭﻩ" ،ﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ:
ﺨﻞﱡ ﺑﺎﻟﻌﺪﺍﻟ ِﺔ ﻓﻼ ﺗ ﻤﻨﻊ ﺍﻟﺸﻬﺎﺩﺓﹶ ،ﻛﺎﻟﺼﺪﺍﻗ ِﺔ ﻻ ﲤﻨـ ﻊ ﻻ ﺗ ﻤﻨﻊ ﺍﻟﻌﺪﺍﻭ ﹸﺓ ﺍﻟﺸﻬﺎﺩﺓﹶ ،ﻷﻬﻧﺎ ﻻ ﺗ ِ
= ﺍﻟﺸﻬﺎﺩﺓ ﻟـﻪ.
) (١ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺹ .٦١٦
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٧٨
ـــــــــــــــــــــــــــــــــــ
ﺐ ﻇﺎﻫﺮﻩ
ﺴﺒﺔﹰ ،ﻭﰲ ﺍﻟﺘﺮﻏﻴ ِ
=ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ :ﻭﻳﻌﺘ ﱪ ﻛﻮﻧﻬﺎ ﻟﻐﲑ ﺍﷲ ﻣﻮﺭﻭﺛ ﹰﺔ ﺃﻭ ﻣ ﹾﻜﺘ
ﺸﺮ ،ﻗﺎﻝ ﰲ ﺴﺮِ ﺑ ﻤﺴﺎ َﺀ ِﺓ ﺍﻵ ﺧﺮِ ،ﻭﻳ ﻐﺘ ﻢ ﺑﻔﺮﺣِﻪ ،ﻭﻳ ﹾﻄﻠﹸﺐ ﻟﻪ ﺍﻟ
ﻼ ﻣﻨﻬﻤﺎ ﻳ ﲝﻴﺚ ﻳﻌﻠ ﻢ ﺃﻥ ﻛﹸ ﹰ
ﺕ ﺍﻷﺧﻼﻕ ،ﻓﺈﺫﺍ ﺃﺷﺪﻫﺎ ﻭﺑﺎ ﹰﻻ ﻋﻠﻰ ﺻﺎﺣﺒِﻪ ﺍﳊﺴﺪ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ: ﺍﻟﻔﻨﻮﻥ :ﻭﺍﻋﺘﱪ
ﺍﻹﻧﺴﺎ ﹸﻥ ﳎﺒﻮ ﹲﻝ ﻋﻠﻰ ﺣﺐ ﺍﻟﺘﺮﻓ ِﻊ ﻋﻠﻰ ِﺟﻨﺴِﻪ ،ﻭﺇﳕﺎ ﻳﺘﻮﺟﻪ ﺍﻟﺬ ﻡ ﺇﱃ ﻣﻦ ﻋ ِﻤ ﹶﻞ ﲟﻘﺘﻀـﻰ
ﺼﺐ ﻟﺬ ﻡ ﺍﶈﺴﻮﺩِ ،ﺑﻞ ﻳﻨﺒﻐﻲ ﻟـﻪ ﺃﻥ ﻳﻜ ﺮ ﻩ ﺫﻟﻚ ﻣﻦ ﻧ ﹾﻔﺴِﻪ. ﻂ ﻋﻠﻰ ﺍﻟ ﹶﻘ ﺪﺭِ ،ﺃﻭ ﻳﻨﺘ ِ ﺨِﺍﻟﺘﺴ
ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻣﻌﻪ ﺍﻟﺼ ﱪ ﻭﺍﻟﺘ ﹾﻘﻮﻯ ،ﻓﻴ ﹾﻜ ﺮﻩ ﺫﻟﻚ ﻣﻦ ﻧﻔﺴِﻪ ﻭﻳﺴﺘﻌﻤ ﹸﻞ
ﻣﻌﻪ ﺫﻟﻚ ،ﻭﺫﻛﺮ ﻋﻨﺪ ﺫﻟﻚ ﻗﻮﻝ ﺍﳊﺴﻦ :ﻻ ﻳﻀ ﺮ ﻙ ﻣﺎ ﱂ ﺗ ﻌ ِﺪ ﺑﻪ ﻳﺪﹰﺍ ﺃﻭ ﻟﺴﺎﻧﺎﹰ ،ﻗـﺎﻝ:
ﻭﻛﺜ ﲑ ﳑﻦ ﻟـﻪ ﺩِﻳ ﻦ ﻻ ﻳِ ﻌﲔ ﻣﻦ ﹶﻇﹶﻠ ﻤﻪ ،ﻭﻻ ﻳﻘﻮ ﻡ ﲟﺎ ﳚﺐ ﻣﻦ ﺣﻘﱢﻪ ،ﺑﻞ ﺇﺫﺍ ﺫﻣﻪ ﺃﺣ ﺪ ﱂ
ﺐ ﰲ ﺗ ﺮ ِﻙ ﺍﳌﺄﻣﻮﺭ ﺖ ﻋﻨﺪ ﻣ ﺪﺣِﻪ ،ﻭﻫﺬﺍ ﻋﻨﺪﻫﻢ ﻣﺬﻧ ﻳﻮﺍﻓﻘﹾﻪ ،ﻭﻻ ﻳﺬﻛ ﺮ ﳏﺎ ِﻣ ﺪﻩ ﺑﻞ ﻳﺴﻜ
ﻁ ﰲ ﻋﺪﻡ ﺍﻟﻘﻴﺎ ِﻡ ﲝﻘﱢﻪ ،ﻭﺃﻣﺎ ﻣﻦ ﺍﻋﺘﺪﻯ ﺑﻘﻮ ٍﻝ ﺃﻭ ﻓﻌـ ٍﻞ ﻓـﺬﺍﻙ ﻻ ﻣ ﻌﺘﺪٍ ،ﻭﺇﳕﺎ ﻫﻮ ﻣ ﹶﻔ ﺮ ﹲ
ﺖ ﺟﺤـﺶِ ،ﻭﰲ ﺐ ﺑﻨـ ِ ﷲ ﺑﺘﻘﻮﺍﻩ ،ﻛﻤﺎ ﺟﺮﻯ ﻟﺰﻳﻨـ ﻳﻌﺎﹶﻗﺐ ،ﻭﻣﻦ ﺍﺗﻘﹶﻰ ﻭﺻ ﱪ ﻧﻔ ﻌ ﻪ ﺍ ُ
ﲑﺓﹸ ،ﻭﺳـﺄﺣﺪﺛﻜﻢ ﺚ) :ﺛـﻼﺙﹲ ﻻ ﻳﻨﺠﻮ ﻣﻨﻬ ﻦ ﺃﺣﺪ :ﺍﳊﺴ ﺪ ﻭﺍﻟﻈﱠـ ﻦ ﻭﺍﻟﻄﱢـ ﺍﳊﺪﻳ ِ
ﺕﺖ ﻓﻼ ﺗﺤﻘﱢـﻖ ،ﻭﺇﺫﺍ ﺗ ﹶﻄﻴـ ﺮ ﺕ ﻓﻼ ﺗ ﺒﻎِ ،ﻭﺇﺫﺍ ﹶﻇﻨ ﻨ ﺴ ﺪ ﺝ ﻣﻦ ﺫﻟﻚ :ﺇﺫﺍ ﺣ ﺨ ﺮ ِ
ﺑﺎ ﹶﳌ
ﺾ( ﺍﻫـ. ﻓﺎﻣ ِ
ﺐ ﰲ ﺍﻟﻌﺪ ﻭ ﻭﺍﻟﺼﺪﻳ ِﻖ ﻭﳓﻮِﳘﺎ ﺃﻧﻪ ﺇ ﹾﻥ ﻋِﻠ ﻢ ﻣﻨـﻬﻤﺎ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﺍﻟﻮﺍﺟ
ﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ ،ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻋﺪﺍﻟﺘﻬﻤﺎ ﻇﺎﻫﺮ ﹰﺓ ﻣﻊ ﺇﻣﻜﺎ ِﻥ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻌﺪﺍﻟ ﹶﺔ ﺍﳊﻘﻴﻘﻴ ﹶﺔ ﻗﹸﺒﻠ
ﺏ ﻭﳓﻮﻩ ﺍﻧﺘﻬﻰ. ﺍﻟﺒﺎﻃ ﹸﻞ ﲞﻼﻓِﻪ ﱂ ﺗ ﹾﻘﺒﻞﹾ ،ﻭﻳﺘﻮﺟﻪ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﰲ ﺍﻷ ِ
ﺴﺒِﻬﺎ ،ﻓﻴﻜﻮﻥ ﺍﻟﺸﻬﻴ ﺪ ﰲ ﻛـ ﱢﻞ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻭﺍﻟ ﻌ ﺪﻝﹸ ﰲ ﻛﻞ ﻣﻜﺎ ٍﻥ ﻭﺯﻣﺎ ٍﻥ ﻭﻃﺎﺋﻔ ٍﺔ ﲝ
ﻗﻮ ٍﻡ ﻣﻦ ﻛﺎﻥ ﺫﺍ ﻋﺪ ٍﻝ ﻓﻴﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﻛﺎﻥ ﰲ ﻏﲑﻫﻢ ﻟﻜﺎﻥ ﻋ ﺪﻟﹸﻪ ﻋﻠﻰ ﻭﺟ ٍﻪ ﺁﺧﺮ،
ﺸ ﻬ ﺪ ﻋﻠﻴﻬﻢ ﳊ ﹾﻜ ﻢ ﺑﲔ ﺍﻟﻨﺎﺱِ ،ﻭﺇﻻ ﻓﻠﻮ ﺍﻋﺘﺒِﺮ ﰲ ﺷﻬﻮ ِﺩ ﹸﻛﻞﱢ ﻃﺎﺋﻔ ٍﺔ ﺃﻥ ﻻ ﻳ ﻭﺬﺍ ﳝﻜﻦ ﺍ ﹸ
ﺕ -ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ -ﻟﺒ ﹶﻄﻠﹶـﺖ ﺕ ﻭﺗ ﺮ ِﻙ ﺍﳌﹸﺤﺮﻣﺎ ِ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﺑﺄﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎ ِ
ﺕ ﻛﻠﱡﻬﺎ ﺃﻭ ﻏﺎﻟﺒﻬﺎ ﺍ ﻫـ. ﺍﻟﺸﻬﺎﺩﺍ
) (١ﺹ .٦١٥ -٦١٠
٣٧٩ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ
ﻓﺼــﻞ
ﻭﻻ ﻳ ﹾﻘﺒﻞﹸ ﰲ ﺍﻟﺰﻧﺎ ﻭﺍﻹﻗﺮﺍ ِﺭ ﺑﻪ ﺇﻻ ﺃﺭﺑﻌﺔﹲ ،ﻭﻳﻜﻔﻲ ﻋﻠﻰ ﻣـﻦ ﹶﺃﺗـﻰ ﻴﻤـ ﹰﺔ
) (
ﺭﺟﻼﻥ .ﻭﻳ ﹾﻘﺒﻞﹸ ﰲ ﺑﻘﻴ ِﺔ ﺍﳊﺪﻭﺩِ ،ﻭﺍﻟﻘﺼﺎﺹِ ،ﻭﻣﺎ ﻟﻴﺲ ﺑﻌﻘﻮﺑ ٍﺔ ﻭﻻ ﻣـﺎ ٍﻝ * ،
ـــــــــــــــــــــــــــــــــــ
* ﻗﻮﻟــﻪ) :ﻭﻣﺎ ﻟﻴﺲ ﺑﻌﻘﻮﺑ ٍﺔ( ،ﻋﺒﺎﺭ ﹸﺓ ﺍﻟﺪﻟﻴ ِﻞ :ﺍﻟﺜﺎﻟ ﹸ
ﺚ :ﺍﻟ ﹶﻘ ﻮﺩ ﻭﺍ ِﻹ ﻋﺴـﺎﺭ ﻭﻣـﺎ
ﺡ ﺇﱃ ﺁﺧﺮﻩ.
ﻳﻮ ِﺟﺐ ﺍﳊ ﺪ ﻭﺍﻟﺘﻌﺰﻳ ﺮ ﻓﻼﺑ ﺪ ﻣﻦ ﺭﺟﻠﲔ ،ﻭﻣﺜﻠﹸﻪ ﺍﻟﻨﻜﺎ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ:
ﻭﻳﻌﺘﱪ ﺷﻬﺎﺩ ﹶﺓ ﺍﻹﻋﺴﺎ ِﺭ ﺑﻌﺪ ﺍﻟﻴﺴﺎ ِﺭ ﺛﻼﺛﺔﹲ ،ﻭﰲ ِﺣ ﱢﻞ ﺍ ﹶﳌﺴﺄﻟﺔِ ،ﻭﰲ ﺩ ﹾﻓ ِﻊ ﺍﻟ ﻐﺮﻣـﺎﺀِ،
ﻭﻛﻼ ﻡ ﺍﻟﻘﺎﺿﻲ ﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺍ ﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻗﺼ ﹸﺔ ﺃﰊ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻭﺧ ﺰﻳ ﻤ ﹶﺔ ﺗﻘﺘﻀﻲ ﺍﳊﹸ ﹾﻜ ﻢ ﺑﺎﻟﺸﺎﻫ ِﺪ ﰲ ﺍﻷﻣﻮﺍﻝ.
ﻒﰲ
ﳊ ﹾﻜ ﻢ ﺑﺎﻟﺸﺎﻫ ِﺪ ﺍﻟﻮﺍﺣ ِﺪ ﻏ ﲑ ﳑﺘﻨﻊٍ ،ﻛﻤﺎ ﻗﺎﻟـﻪ ﺍﳌﺨـﺎﻟ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﻟﺘﻌﻠﻴ ِﻖ :ﺍ ﹸ
ﻑ ﺍﻟﺮﻭﺍﻳ ﹶﺔ ﲟﻨ ِﻊ ﺍﳉﻮﺍﺯ ،ﻗﺎﻝ ﺃﺑـﻮ
ﺍﳍﻼ ِﻝ ﰲ ﺍﻟ ﻐﻴ ِﻢ ﻭﰲ ﺍﻟﻘﺎﺑﻠﺔِ ،ﻋــﻠﻰ ﺃﻧﺎ ﻻ ﻧﻌــﺮ
ﻒ ﻭﻟﻺﻣـﺎﻡ ،ﻓﻠـﻪ ﺃﻥ
ﲔ ﻣﻊ ﺍﻟﺸﺎﻫ ِﺪ ﺍﻟﻮﺍﺣ ِﺪ ﺣﻖ ﻟﻠﻤﺴـﺘﺤِﻠ ِ
ﺍﻟﻌﺒﺎﺱ :ﻭﻗﺪ ﻳﻘﺎﻝ :ﺍﻟﻴﻤ
ﺴ ِﻘﻄﹶﻬﺎ ،ﻭﻫﺬﺍ ﺃﺣﺴ ﻦ ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻟﻮ ﻗﻴﻞ :ﺇﻧﻪ ﻳﺤﻜﻢ ﺑﺸﻬـﺎﺩ ِﺓ ﺍﻣﺮﺃ ٍﺓ ﻭﺍﺣﺪﺓ ﻣـﻊ
ﻳ
ﺖ
ﺐ ﰲ ﺍﻷﻣﻮﺍ ِﻝ ﻟﻜﺎﻥ ﻣﺘﻮﺟﻬﺎﹰ ،ﻷﻬﻧﻤﺎ ﺃﹸﻗﻴﻤﺎ ﻣﻘﹶﺎ ﻡ ﺍﻟﺮﺟ ِﻞ ﰲ ﺍﻟﺘﺤ ﻤﻞِ ،ﻭﺗﺜﺒـ
ﲔ ﺍﻟﻄﺎﻟ ِ
ﳝِ
ﺍﻟﻮﻛﺎﻟ ﹸﺔ ﻭﻟﻮ ﰲ ﻏﲑ ﺍﳌﺎ ِﻝ ﺑﺸﺎﻫ ٍﺪ ﻭﳝﲔٍ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ،ﻭﺍﻹﻗﺮﺍ ﺭ ﺑﺎﻟﺸﻬﺎﺩﺓ ﲟﱰﻟ ِﺔ
ﱯ ﺃ ﱠﻥ ﺍﳌﺮﺃﺓ
ﺙ ﺃﺧ ﱪ ﺍﻟﻨ
ﺍﻟﺸﻬﺎﺩ ِﺓ ﺑﺪﻟﻴ ِﻞ ﺍ َﻷ ﻣ ِﺔ ﺍﻟﺴﻮﺩﺍ ِﺀ ﰲ ﺍﻟﺮﺿﺎﻉِ ،ﻓﺈﻥ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﻦ ﺍﳊﺎﺭ ِ
ﺃﹶﺧﱪﺗﻪ ﺃﻬﻧﺎ ﺃﹶﺭﺿﻌﺘﻬﻤﺎ ،ﻓﻨﻬﺎﻩ ﻋﻨﻬﺎ ﻣﻦ ﻏﲑ ﲰﺎﻉ ﺍﳌﺮﺃﺓ) . (٢ﻭﻗﺪ ﺍﺣﺘ ﺞ ﺑﻪ ﺍﻷﺻﺤﺎ
ﺏﰲ
ﹶﻗﺒـﻮ ِﻝ ﺷﻬﺎﺩ ِﺓ ﺍﳌﺮﺃ ِﺓ ﺍﻟﻮﺍﺣﺪ ِﺓ ﰲ ﺍﻟﺮﺿﺎﻉِ ،ﻓـﻠـﻮﻻ ﺃﻥ ﺍﻹﻗﺮﺍ ﺭ ﺑﺎﻟﺸﻬـﺎﺩ ِﺓ ﲟﻨـﺰﻟ ِﺔ=
) (١ﺹ .٦٢١ -٦١٩
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ :ﺑﺎﺏ ﺗﻔﺴﲑ ﺍﳌﺸﺒﻬﺎﺕ ،ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،٧٠/٣ﻭﰲ :ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺿﻌﺔ،
ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،١٣/٧ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ :ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ ﺍﻟﻮﺍﺣﺪﺓ ﰲ ﺍﻟﺮﺿﺎﻉ ،ﻣﻦ ﻛﺘﺎﺏ
ﺍﻟﺮﺿﺎﻉ ،ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ .٩٤/٥
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨٠
ﻕ ﻭ ﺭﺟﻌـﺔٍ، ﺡ ﻭﻃــﻼ ٍ ﻭﻻ ﻳﻘﺼ ﺪ ﺑﻪ ﺍﳌﺎﻝ ﻭﻳ ﱠﻄ ِﻠﻊ ﻋﻠﻴﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﻏﺎﻟﺒﹰﺎ :ﻛﻨﻜﺎ ٍ
ﻭﺧﻠ ٍﻊ ﻭﻧﺴﺐٍ ،ﻭﻭﻻ ٍﺀ ﻭﺇﻳﺼﺎ ٍﺀ ﺇﻟﻴﻪ ،ﻳﻘﺒـ ﹸﻞ ﻓﻴﻪ ﺭﺟﻼ ِﻥ .ﻭﻳﻘﺒ ﹸﻞ ﰲ ﺍﳌﺎ ِﺭ ﻭﻣﺎ
ـــــــــــــــــــــــــــــــــــ
ﻍ
ﺠﺔﹸ ،ﻭﻳﺆﻳﺪﻩ ﺃﻥ ﺍﻹﻗﺮﺍ ﺭ ﲝﻜ ِﻢ ﺍﳊﺎﻛ ِﻢ ﺑﺎﻟ ﻌ ﹾﻘ ِﺪ ﺍﻟﻔﺎﺳ ِﺪ ﻳﺴـﻮ ﹸ
ﳊ
ﺖﺍﹸ
ﺤ ِ
=ﺍﻟﺸﻬﺎﺩ ِﺓ ﻣﺎ ﺻ
ﻟﻠﺤﺎﻛ ِﻢ ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻨ ِﻔﺬﹶﻩ ﻣﻊ ﻣﺨﺎﻟ ﹶﻔﺘِﻪ ﳌﺬﻫﺒِﻪ ﺍ ﻫـ.
ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ) :(١ﺇﺫﺍ ﺍ ﺩﻋﻰ ﺭﺟ ﹲﻞ ﻋﻠﻰ ﺭﺟ ٍﻞ ﺃﻧﻪ ﺳ ﺮ
ﻕ ِﻧﺼﺎﺑﹰﺎ ﻣﻦ ِﺣ ﺮ ِﺯﻩِ ،ﻭﺃﻗﺎ ﻡ ﺑﺬﻟﻚ
ﺐ ﻟﻪ ﺍﳌﺎ ﹸﻝ ﺍﳌﺸﻬﻮ ﺩ ﺑﻪ ﺇﻥ ﻛـﺎﻥ
ﻒ ﻣﻌﻪ ،ﺃﻭ ﺷ ِﻬ ﺪ ﻟﻪ ﺭﺟ ﹲﻞ ﻭﺍﻣﺮﺃﺗﺎﻥِ ،ﻭ ﺟ
ﺷﺎﻫﺪﹰﺍ ﻭ ﺣﹶﻠ
ﺠ ﹲﺔ ﰲ ﺍﳌﺎﻝ ﺩﻭﻥ ﺍﻟ ﹶﻘﻄﹾـﻊِ،
ﺐ ﺍﻟ ﹶﻘ ﹾﻄﻊ؛ ﻷﻥ ﻫﺬﻩ ﺣ
ﺑﺎﻗﻴﹰﺎ ﺃﻭ ﻗﻴﻤﺘﻪ ﺇﻥ ﻛﺎﻥ ﺗﺎﻟﻔﺎﹰ ،ﻭﻻ ﳚ
ﻭﺇﻥ ﺍﺩﻋﻰ ﻋﻠﻰ ﺭﺟ ٍﻞ ﺃﻧﻪ ﹶﻗﺘ ﹶﻞ ﻭﻟﻴﻪ ﻋﻤﺪﺍﹰ ،ﻓﺄﻗﺎ ﻡ ﺷﺎﻫﺪﹰﺍ ﻭﺍﻣﺮﺃﺗﲔِ ،ﺃﻭ ﺣﹶﻠ
ﻒ ﻣﻊ ﺷﺎ ِﻫﺪِﻩ،
ﲔ ﺃ ﱠﻥ ﺍﻟﺴﺮﻗ ﹶﺔ ﺗﻮ ِﺟﺐ ﺍﻟ ﹶﻘ ﹾﻄ ﻊ ﻭﺍﻟﻐ ﺮ ﻡ ﻣﻌـﺎﹰ،
ﻕ ﺑﲔ ﺍﳌﺴﺄﻟﺘ ِ
ﺹ ﻭﻻ ِﺩﻳﺔﹲ ،ﻭﺍﻟﻔﺮ
ﺖ ﻗِﺼﺎ
ﱂ ﻳﹾﺜﺒ
ﺹ ﻋﻴﻨـﹰﺎ ﰲ ﺇﺣـﺪﻯ
ﺖ ﺍﻵ ﺧﺮ ،ﻭﺍﻟ ﹶﻘﺘﻞﹸ ﺍﻟ ﻌ ﻤﺪ ﻣﻮ ﺟﺒﻪ ﺍﻟﻘِﺼـﺎ
ﺖ ﺃﺣﺪﳘﺎ ﹶﺛﺒ
ﻓﺈﺫﺍ ﱂ ﻳﹾﺜﺒ
ﺐ ﺍﳌﺒـ ﺪﻝﹸ ،ﻭﰲ ﺍﻟﺮﻭﺍﻳـﺔ
ﺐ ﺍﻟﺒ ﺪﻝﹸ ﻣﺎ ﱂ ﻳــﻮ ﺟ ِ
ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﺍﻟﺪﻳ ﹸﺔ ﺑ ﺪ ﹲﻝ ﻋﻨﻪ ،ﻭﻻ ﳚ
ﺐ ﺃﺣﺪﳘﺎ ﻻ ﺑ ﻌﻴﻨِﻪ ،ﻓﻼ ﳚﻮ ﺯ ﺃﻥ ﻳﺘﻌﻴﻦ ﺃﺣﺪﳘﺎ ﺇﻻ ﺑﺎﻻﺧﺘﻴﺎ ِﺭ ﺃﻭ ﺍﻟﺘﻌﺬﱡ ِﺭ
ﺍﻷﺧﺮﻯ :ﺍﻟﻮﺍﺟ
ﻭﱂ ﻳﻮ ﺟ ﺪ ﻭﺍﺣ ﺪ ﻣﻨﻬﻤﺎ.
ﺐ ﺍﳌﺎ ﹸﻝ ﰲ ﺍﻟﺴﺮﻗ ِﺔ ﺃﻳﻀﹰﺎ ﺇﻻ ﺑﺸﺎ ِﻫﺪﻳﻦ؛ ﻷﻬﻧﺎ ﺷﻬﺎﺩﹲﺓ ﻋﻠﻰ
ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺃﰊ ﻣﻮﺳﻰ :ﻻ ﳚ
ﺖ ﰲ ﺍﻷُﺧﺮﻯ ،ﻭﺍﻷﻭ ﹸﻝ ﹶﺃ ﻭﻟﹶﻰ ﳌﺎ
ﺖ ﰲ ﺇﺣﺪﺍﻫﻤﺎ ﺑ ﹶﻄﹶﻠ
ﻓﻌ ٍﻞ ﻳﻮ ِﺟﺐ ﺍﳊ ﺪ ﻭﺍﳌﺎﻝﹶ ،ﻓﺈﺫﺍ ﺑ ﹶﻄﹶﻠ
ﺼﺒﻪ ﻣﺎﻻﹰ ،ﹶﻓﺤﻠـ
ﻒ ﻕ ﻣﻨﻪ ﻭ ﹶﻏ
ﺫﻛﺮﻧﺎﻩ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ ،ﻭﻟﻮ ﺍﺩﻋﻰ ﺭﺟ ﹲﻞ ﻋﻠﻰ ﺁﺧ ﺮ ﺃﻧﻪ ﺳ ﺮ
ﲔ ﺷ ِﻬﺪﺍ ﺑﺎﻟﺴـﺮﻗ ِﺔ
ﺼﺒﻪ ﻓﺄﻗﺎﻡ ﺍﳌ ﺪﻋِﻲ ﺷﺎﻫﺪﹰﺍ ﻭﺍﻣﺮﺃﺗ ِ
ﻕ ﻣﻨﻪ ﻭﻻ ﻏ
ﻕ ﻣﺎ ﺳ ﺮ
ﻕ ﻭﺍﻟﻌﺘﺎ ِ
ﺑﺎﻟﻄﻼ ِ
ﻕ ﻭﺍﳌﻐﺼﻮﺏ؛ ﻷﻧﻪ ﺃﺗﻰ ﺑﺒﻴﻨـ ٍﺔ
ﻒ ﻣﻌﻪ ،ﺍﺳﺘﺤ ﻖ ﺍﳌﺴﺮﻭ
ﺼﺐِ ،ﺃﻭ ﺃﻗﺎﻡ ﺷﺎﻫﺪﹰﺍ ﻭﺣﹶﻠ
ﻭﺍﻟ ﻐ
ﻕ ﻷﻥ ﻫﺬﻩ ﺍﻟﺒﻴﻨـ ﹶﺔ ﺣﺠـ ﹲﺔ ﰲ ﺍﳌـﺎ ِﻝ ﺩﻭﻥ
ﻕ ﻭﻻ ﻋﺘﺎ
ﺖ ﻃﻼ
ﺖ ﺫﻟﻚ ﲟﺜﻠِﻬﺎ ،ﻭﱂ ﻳﹾﺜﺒ
ﻳﹾﺜﺒ
ﻕ.
ﻕ ﻭﺍﻟﻌﺘﺎ ِ
ﺍﻟﻄﱠﻼ ِ
) (١ﺝ .١٣٣/١٤
٣٨١ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ
ﳋﻴﺎ ِﺭ ﻓﻴﻪ ﻭﳓﻮِﻩ ﺭﺟﻼﻥ ،ﺃﻭ ﺭ ﺟﻞﹲ ﻭﺍﻣﺮﺃﺗﺎﻥِ ،ﺃﻭ ﺼﺪ ﺑﻪ ،ﻛﺎﻟﺒﻴﻊِ ،ﻭﺍ َﻷ ﺟ ِﻞ ﻭﺍ ِ ﻳ ﹾﻘ
ﲔ ﺍﳌ ﺪﻋِﻲ.
ﺭﺟﻞﹲ ﻭﳝ
ﺏ ﺍﻟﻨﺴﺎ ِﺀ ﲢـﺖ ﺍﻟﺜﻴـﺎﺏِ ،ﻭﺍﻟﺒﻜﹶـﺎﺭ ِﺓ ﻭﻣﺎ ﻻ ﻳ ﱠﻄ ِﻠﻊ ﻋﻠﻴﻪ ﺍﻟﺮﺟﺎ ﹸﻝ :ﻛﻌﻴﻮ ِ
ﻉ ﻭﺍﻻﺳﺘﻬﻼ ِﻝ) (١ﻭﳓﻮﻩ ،ﺗﻘﺒﻞﹸ ﻓﻴﻪ ﺷﻬﺎﺩ ﹸﺓ ﺾ ﻭﺍﻟﻮﻻﺩ ِﺓ ﻭﺍﻟﺮﺿﺎ ِ ﳊ ﻴ ِ
ﻭﺍﻟﺜﱡﻴﻮﺑﺔِ ،ﻭﺍ ﹶ
ﺍﻣﺮﺃ ٍﺓ ﻋ ﺪﻝٍ ،ﻭﺍﻟﺮﺟ ﹸﻞ ﻓﻴﻪ ﻛﺎﳌﺮﺃ ِﺓ.
ﺖ ﺑـﻪ ﲔ ﻓﻴﻤﺎ ﻳﻮﺟﺐ ﺍﻟ ﹶﻘ ﻮ ﺩ ﱂ ﻳ ﹾﺜﺒ ﻭﻣﻦ ﺃﺗﻰ ﺑﺮﺟ ٍﻞ ﻭﺍﻣﺮﺃﺗﲔ ،ﺃﻭ ﺷﺎﻫ ٍﺪ ﻭﳝ ٍ
ﺖ ﺍﳌﺎ ﹸﻝ ﺩﻭﻥ ﺍﻟ ﹶﻘ ﹾﻄﻊِ ،ﻭﺇﻥ ﺃﺗﻰ ﺑﺬﻟﻚ ﹶﻗ ﻮﺩ ﻭﻻ ﻣﺎﻝﹲ ،ﻭﺇﻥ ﺃﺗﻰ ﺑﺬﻟﻚ ﰲ ﺳﺮﻗ ٍﺔ ﹶﺛﺒ
ﺠ ﺮ ِﺩ ﺩﻋﻮﺍﻩ.
ﺖ ﻟـﻪ ﺍﻟ ِﻌ ﻮﺽ ،ﻭﺗ ﹾﺜﺒﺖ ﺍﻟﺒﻴﻨﻮﻧ ﹸﺔ ﲟ ﰲ ﺧ ﹾﻠ ٍﻊ ﹶﺛﺒ
ﻓﺼــﻞ
ﺏ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﻭﻻ ﺗﻘﺒ ﹸﻞ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺇﻻ ﰲ ﺣ ﻖ ﻳﻘﺒﻞ ﻓﻴﻪ ﻛﺘﺎ
ﺕ ﺃﻭ ﻣﺮﺽٍ ،ﺃﻭ ﹶﻏﻴﺒ ِﺔ ﺍﻟﻘﺎﺿﻲ ،ﻭﻻ ﻳﺤﻜﻢ ﺎ ﺇﻻ ﺃﻥ ﺗﺘﻌ ﱠﺬ ﺭ ﺷﻬﺎﺩ ﹸﺓ ﺍﻷﺻ ِﻞ ﲟﻮ ٍ
ﺼ ٍﺮ.
ﻣﺴﺎﻓ ﹶﺔ ﹶﻗ
ﻉ ﺃﻥ ﻳﺸﻬ ﺪ ﺇﻻ ﺃﻥ ﻳﺴﺘﺮﻋﻴﻪ ﺷﺎﻫ ﺪ ﺍﻷﺻﻞِ ،ﻓﻴﻘﻮﻝ: ﻭﻻ ﳚﻮ ﺯ ﻟﺸﺎﻫ ِﺪ ﺍﻟ ﹶﻔ ﺮ ِ
ﺴ ﻤﻌﻪ ﻳ ِﻘ ﺮ ﺎ ﻋﻨﺪ ﺍﳊـﺎﻛﻢ ،ﺃﻭ ﻳ ﻌﺰﻭﻫـﺎ ﺇﱃ ﺍ ﺷ ﻬ ﺪ ﻋﻠﻰ ﺷﻬﺎﺩﰐ ﺑﻜﺬﺍ ،ﺃﻭ ﻳ
ﺾﺳﺒﺐٍ ،ﻣﻦ ﹶﻗ ﺮﺽٍ ،ﺃﻭ ﺑﻴﻊٍ ،ﻭﳓﻮِﻩ .ﻭﺇﺫﺍ ﺭ ﺟ ﻊ ﺷﻬﻮ ﺩ ﺍﳌﺎﻝ ﺑﻌﺪ ﺍﳊﹸ ﹾﻜ ِﻢ ﱂ ﻳ ﻨ ﹶﻘ
ﻀﻤﺎ ﹸﻥ ﺩﻭ ﹶﻥ ﻣﻦ ﺯﻛﱠﺎ ﻫﻢ ،ﻭﺇ ﹾﻥ ﺣ ﹶﻜ ﻢ ﺑﺸﺎﻫ ٍﺪ ﻭﳝﲔٍ ،ﰒ ﺭ ﺟ ﻊ ﺍﻟﺸﺎﻫ ﺪ ﻭﻳ ﹾﻠ ﺰﻣﻬ ﻢ ﺍﻟ
) (
ﹶﻏ ِﺮ ﻡ ﺍﳌﺎ ﹶﻝ ﹸﻛﻠﱠﻪ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ) :(٢ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺟﺎﺋﺰﹲﺓ ﺑﺈﲨﺎ ِ
ﻉ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺑﻪ ﻳﻘﻮﻝ
ﺏ ﺍﻟﺮﺃﻱ .ﻗـﺎﻝ ﺃﺑـﻮ ﻋﺒﻴﺪ :ﺍﺟﺘﻤﻌـﺖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ﺃﻫﻞ=
ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺃﺻﺤﺎ
ﻣﺎﻟ
) (١ﺍﻻﺳﺘﻬﻼﻝ :ﺻﺮﺍﺥ ﺍﳌﻮﻟﻮﺩ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ.
) (٢ﺍﳌﻐﲏ ﺝ .١٩٩/١٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨٢
ـــــــــــــــــــــــــــــــــــ
ﻕ ﻋﻠﻰ ﺇﻣﻀﺎ ِﺀ ﺍﻟﺸﻬﺎﺩ ِﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩ ِﺓ ﰲ ﺍﻷﻣﻮﺍﻝِ ،ﻭﻷﻥ ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴـ ﹲﺔ
=ﺍﳊﺠﺎ ِﺯ ﻭﺍﻟﻌﺮﺍ ِ
ﺖ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻋﻠﻰ ﺍﻟ ﻮﻗﹸﻮﻑِ ،ﻭﻣﺎ ﻳﺘﺄﺧ ﺮ ﺇﺛﺒﺎﺗﻪ ﻋﻨﺪ ﺍﳊـﺎﻛ ِﻢ ﰒ ﺇﻟﻴﻬﺎ ،ﻓﺈﻬﻧﺎ ﻟﻮ ﱂ ﺗ ﹾﻘﺒ ﹾﻞ ﻟﺒ ﹶﻄﹶﻠ ِ
ﺐ ﺃﻥ ﺗ ﹾﻘﺒ ﹶﻞ ﻛﺸﻬﺎﺩ ِﺓ ﺸﻘﱠ ﹲﺔ ﺷﺪﻳﺪﺓﹲ ،ﻓﻮ ﺟ ﺿ ﺮ ﺭ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ،ﻭ ﻣ ﺕ ﺷﻬﻮﺩﻩ ،ﻭﰲ ﺫﻟﻚ ﳝﻮ
ﺻ ِﻞ.
ﺍﻷ
ﻉ[ ،ﻛﻤﺎ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪٍ ،ﻭﻻ ﺼﺪ ﺑﻪ ﺍﳌﺎ ﹸﻝ ]ﺑﺈﲨﺎ ٍ ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ :ﺗﻘﺒﻞﹸ ﰲ ﺍﳌﺎ ِﻝ ﻭﻣﺎ ﻳ ﹾﻘ
ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ﰲ ﻗﻮﻝٍ، ﺨﻌ ﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻗﺎﻝ ﻣﺎﻟ ﱯ ﻭﺍﻟﻨ ﺸ ﻌ
ﺗﻘﺒﻞﹸ ﰲ ﺣﺪ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟ
ﺖ
ﻭﺃﺑﻮ ﹶﺛ ﻮ ٍﺭ :ﺗﻘﺒﻞﹸ ﰲ ﺍﳊﹸﺪﻭ ِﺩ ﻭﰲ ﹸﻛﻞﱢ ﺣﻖ؛ ﻷﻥ ﺫﻟﻚ ﻳﹾﺜﺒﺖ ﺑﺸـﻬﺎﺩ ِﺓ ﺍﻷﺻـﻞ ﻓﻴﹾﺜﺒـ
ﺸﺒﻬﺎﺕِ، ﺴﺘﺮِ ،ﻭﺍﻟ ﺪ ﺭ ِﺀ ﺑﺎﻟ
ﺑﺎﻟﺸﻬﺎﺩ ِﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓِ ،ﻛﺎﳌﺎﻝ .ﻭﻟﻨﺎ ﺃﻥ ﺍﳊﺪﻭ ﺩ ﻣﺒﻨﻴ ﹲﺔ ﻋﻠﻰ ﺍﻟ
ﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭِ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻇﺎﻫ ﺮ ﻛﻼ ِﻡ ﺃﲪﺪ ،ﺃﻬﻧـﺎ ﻻ ﺗﻘﺒـ ﹸﻞ ﰲ ﻁ ﺑﺎﻟﺮﺟﻮ ِ ﻭﺍﻹﺳﻘﺎ ِ
ﳊ ﺪ ﻓﻼ، ﺹ ﺃﻳﻀﺎﹰ ،ﻭﻻ ﺣ ﺪ ﺍﻟ ﹶﻘ ﹾﺬﻑِ؛ ﻷﻧﻪ ﻗﺎﻝ :ﺇﳕﺎ ﲡﻮ ﺯ ﰲ ﺍﳊﻘﻮﻕِ ،ﺃﻣﺎ ﺍﻟﺪﻣﺎ ُﺀ ﻭﺍ ﹶ ﺍﻟ ِﻘﺼﺎ ِ
ﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻲ ]ﻭﺃﺑﻮ ﹶﺛ ﻮ ٍﺭ[ :ﺗﻘﺒﻞﹸ ،ﻭﻫﻮ ﻇـﺎﻫ ﺮ ﻛـﻼ ِﻡ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻗﺎﻝ ﻣﺎﻟ
ﻉﻂ ﺑـﺎﻟﺮﺟﻮ ِ ﳋﺮﻗﻲِ؛ ﻟﻘﻮﻟـﻪ :ﰲ ﹸﻛﻞﱢ ﺷﻲ ٍﺀ ﺇﻻ ﰲ ﺍﳊﹸﺪﻭﺩِ ،ﻷﻧﻪ ﺣ ﻖ ﺁﺩﻣﻲ ،ﻻ ﻳﺴﻘ ﹸ ﺍِ
ﺐ ﺳﺘﺮﻩ ،ﻓﺄ ﺷﺒﻪ ﺍﻷﻣﻮﺍ ﹶﻝ. ﺤ ﺴﺘ ﻋﻦ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ،ﻭﻻ ﻳ
ﺾ
ﻗـﺎﻝ ﰲ ﺍﳌﹸ ﹾﻘِﻨ ِﻊ :ﻭﻣﱴ ﺭ ﺟ ﻊ ﺷﻬﻮ ﺩ ﺍﳌﺎ ِﻝ ﺑﻌﺪ ﺍﳊﹸﻜ ِﻢ ﻟﺰﻣﻬﻢ ﺍﻟﻀـﻤﺎ ﹸﻥ ﻭﱂ ﻳـﻨ ﹶﻘ ِ
ﺾ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺎ ﹸﻝ ﻗﺎﺋﻤﹰﺎ ﺃﻭ ﺗﺎﻟﻔـﺎﹰ ،ﻭﺇﻥ ﺭﺟـ ﻊ ﺍﳊﻜﻢ ،ﺳﻮﺍﺀ ﻣﺎ ﻗﺒ ﹶﻞ ﺍﻟ ﹶﻘﺒ ِ
ﻕ ﻗﺒــﻞ ﺍﻟﺪﺧـــﻮ ِﻝ ﺷﻬﻮ ﺩ ﺍﻟ ِﻌﺘ ِﻖ ﹶﻏ ِﺮﻣﻮﺍ ﺍﻟﻘﻴﻤﺔﹶ ،ﻭﺇﻥ ﺭﺟـﻊ ﺷــﻬﻮ ﺩ ﺍﻟﻄﻼ ِ
ﻒ
ﻏﹶـ ِﺮﻣﻮﺍ ﻧﺼ
ﳊ ﺪ ﻗﺒـﻞ ﺹ ﺃﻭ ﺍ ﹶ ﺍﳌﺴﻤﻰ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪﻩ ﱂ ﻳ ﻐ ﺮﻣﻮﺍ ﺷﻴﺌﺎﹰ ،ﻭﺇﻥ ﺭ ﺟ ﻊ ﺷﻬﻮ ﺩ ﺍﻟ ِﻘﺼﺎ ِ
ﺴﺘﻮﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪﻩ ﻭﻗﺎﻟﻮﺍ ﺃﺧﻄﺄﻧﺎ ﻓﻌﻠﻴﻬﻢ ِﺩﻳﺔﹸ ﻣﺎ ﺗﻠِـﻒ ،ﻭﻳﺘﻘﺴـﻂﹸ ﺍﻻﺳﺘﻴﻔﺎ ِﺀ ﱂ ﻳ
ﺴﻄِﻪ،ـ ﺇﱃ ﺃﻥ ﻗﺎﻝ ـ :ﻭﺇﺫﺍ ﻋﻠﻢ ﺍﻟ ﻐ ﺮ ﻡ ﻋﻠﻰ ﻋ ﺪﺩِﻫﻢ ،ﻓﺈﻥ ﺭ ﺟ ﻊ ﺃﺣﺪﻫﻢ ﻭﺣﺪﻩ ﹶﻏ ِﺮ ﻡ ِﺑ ِﻘ
ﺸﺘ ِﻬﺮ ﻓﻴﻬﺎ ،ﻓﻴﻘﺎﻝ :ﺇﻧﺎ ﻭ ﺟﺪﻧﺎ ﻑ ﺑﻪ ﰲ ﺍﳌﻮﺍﺿ ِﻊ ﺍﻟﱵ ﻳ ﺍﳊﺎﻛ ﻢ ﺑﺸﺎﻫ ِﺪ ﺍﻟﺰﻭﺭ ﻋﺰﺭﻩ ،ﻭﻃﺎ
= ﻫﺬﺍ ﺷﺎ ِﻫ ﺪ ﺯﻭ ٍﺭ ﻓﺎﺟﺘِﻨﺒﻮﻩ .ﺍ ﻫـ.
٣٨٣ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ـــــــــــــــــــــــــــــــــــ
=ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ):(١
ﻧﻘﻞ ﺍﻟﺸﻴ ﺦ ﺃﺑﻮ ﳏﻤ ٍﺪ ﰲ ﺍﻟﻜﺎﰲ ﻋﻦ ﺃﰊ ﺍﳋﻄﱠﺎﺏِ ،ﺃﻥ ﺍﻟﺸﻬﻮ ﺩ ﺇﺫﺍ ﺑﺎﻧﻮﺍ ﺑﻌﺪ ﺍﳊﹸﻜـ ِﻢ
ﻛﺎﻓﺮﻳ ﻦ ﺃﻭ ﻓﺎﺳﻘﲔ ،ﻭﻛﺎﻥ ﺍﶈﻜﻮ ﻡ ﺑﻪ ﺇﺗﻼﻓﹰﺎ ﻓﺈ ﱠﻥ ﺍﻟﻀﻤﺎ ﹶﻥ ﻋﻠﻴﻬﻢ ﺩﻭ ﹶﻥ ﺍﳌﺰﻛﱢﲔ ﻭﺍﳊﺎﻛﻢِ،
ﻗﺎﻝ :ﻷﻬﻧﻢ ﹶﻓ ﻮﺗﻮﺍ ﺍﳊ ﻖ ﻋﻠﻰ ﻣﺴﺘﺤﻘﱢﻪ ﺑﺸﻬﺎﺩِﻬﺗﻢ ﺍﻟﺒﺎﻃﻠ ِﺔ .ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻫـﺬﺍ ﻳﻨﺒﻨِـﻲ
ﺚ ﻻ ﻳﺤِـﻞﱡ ﻟﻠﺤـﺎﻛ ِﻢ ﺍﳊﻜـ ﻢ ﻕ ﺇﺫﺍ ﻛﺎﻥ ﻓﺎﺳﻘﹰﺎ ﺃﻭ ﻣﺘﻬﻤﹰﺎ ﲝﻴ ﹸ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺎﻫ ﺪ ﺍﻟﺼﺎﺩ
ﺑﺸﻬﺎﺩﺗِﻪ ،ﻫﻞ ﻳﺠﻮﺯ ﻟـﻪ ﺃﺩﺍ ُﺀ ﺍﻟﺸﻬﺎﺩﺓِ؟ ﺇﻥ ﺟﺎﺯ ﻟـﻪ ﺃﺩﺍ ُﺀ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺑﻄﹶـ ﹶﻞ ﻗـﻮ ﹸﻝ ﺃﰊ
ﺠ ﺰ ﻛﺎﻥ ﻣﺘﻮﺟﻬﺎﹰ ،ﻷﻥ ﺷﻬﺎﺩﺗﻬﻢ ﺣﻴﻨﺌ ٍﺬ ﻓﻌ ﹲﻞ ﻣﺤـ ﺮﻡ ،ﻭﺇﻥ ﻛـﺎﻧﻮﺍ ﺍﳋﻄﺎﺏ ،ﻭﺇﻥ ﱂ ﻳ
ﺤﻖ ﺃﻥ
ﻑ ﺍﻟﺼﺎﺩﻕِ ،ﻭﺇﺫﺍ ﺟ ﻮﺯﻧﺎ ﻟﻠﻔﺎﺳ ِﻖ ﺃﻥ ﻳﺸـﻬ ﺪ ﺟ ﻮﺯﻧـﺎ ﻟﻠ ﻤﺴـﺘ ِ ﲔ ﻛﺎﻟﻘﺎﺫ ِ ﺻﺎﺩﻗ
ﺴﻘﹶﻪ ﻭﺇﻻ ﻓﻼ ،ﻭﻋﻠﻰ ﻫﺬﺍ :ﻓﻠﻮ ﺍﻣﺘﻨ ﻊ ﺍﻟﺸﺎﻫ ﺪ ﺍﻟ ﻌ ﺪﻝﹸ ﺃﻥ ﺸ ِﻬﺪﻩ ﻋﻨﺪ ﺍﳊﺎﻛﻢِ ،ﻭﻳﻜﺘ ﻢ ِﻓ ﺴﺘ
ﻳ
ﺠ ﻌ ﹾﻞ ﺫﻟﻚ ِﻓﺴﻘﹰﺎ ﻓﻌﻠﻰ ﻣـﺎ ﺠ ﻌﻞٍ ،ﻫﻞ ﳚﻮ ﺯ ﺇﻋﻄﺎﺅﻩ ﺍﳉﹸ ﻌ ﹶﻞ ؟ﺇﻥ ﱂ ﻧ ﻱ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﺇﻻ ِﺑ ﻳﺆ ﺩ
ﹶﺫ ﹶﻛﺮﻧﺎ.
ﺐ ﺍﶈﺮﺭ):(٢ ﻗﺎﻝ ﺻﺎﺣ
ﺐ ﺍﳊﹸﻜ ِﻢ ﳊ ﹾﻜ ﻢ ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﺎﺳ ﹶﻘﲔِ ،ﻭﻳ ﻐ ﺮﻡ ﺍﻟﺸﺎﻫﺪﺍ ِﻥ ﺍﳌﺎﻝﹶ؛ ﻷﻬﻧﻤﺎ ﺳﺒ ﻭﻋﻨﻪ ﻻ ﻳﻨ ﹶﻘﺾ ﺍ ﹸ
ﺑﺸﻬﺎﺩ ٍﺓ ﻇﺎﻫﺮﻫﺎ ﺍﻟ ﺰﻭ ﺭ.
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻭﻫﺬﺍ ﻳﻮﺍِﻓﻖ ﻗﻮ ﹶﻝ
ﺴ ِﻤﻴ ِﺔ ﺿﻤﺎﻧِﻬﻤﺎ ﻧﻘﹾﻀﺎﹰ ،ﻭﻫﺬﺍ ﻻ ﺃﺛ ﺮ ﻟـﻪ ،ﻟﻜ ﻦ ﺃﺑـﻮ ﻕ ﺇﻻ ﰲ ﺗ ﺃﰊ ﺍﳋﻄﱠﺎﺏ ،ﻭﻻ ﹶﻓ ﺮ
ﺏ ﻳﻘﻮﻟﹸﻪ ﰲ ﺍﻟﻔﺎﺳ ِﻖ ﻭﻏ ِﲑ ﺍﻟﻔﺎﺳﻖ ،ﻋﻠﻰ ﻣﺎ ﺣﻜﻲ ﻋﻨﻪ ،ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻻ ﺗﺘﻮﺟـ ﻪ ﺍﳋﻄﺎ ِ
ﺡ ﺍﻟﺒﻴﻨ ِﺔ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻓﺈﻧﻪ ﺍﺟﺘـﻬﺎ ﺩ
ﺡ ﺍﳌﹸ ﹾﻄﹶﻠﻖ ﻻ ﻳﻨﻘﹸـﺾ ،ﻭﻛﺎﻥ ﺟﺮ ﺻﻠِﻨﺎ ﺇﺫﺍ ﻗﻠﻨﺎ :ﺍﳉﹶﺮ
ﻋﻠﻰ ﺃ
ﺾ ﺃﺧﺬﹶﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻣـﻦ ﺭﻭﺍﻳﺔ ﺍﳌﻴﻤﻮﱐ ﻋـﻦ ﻓﻼ ﻳﻨ ﹶﻘﺾ ﺑﻪ ﺍﺟﺘﻬﺎﺩ ،ﻭﺭﻭﺍﻳ ﹸﺔ ﻋﺪﻡ ﺍﻟﻨ ﹾﻘ ِ
ﺴ ﻢ ﻣﲑﺍﺛﹸﻪ ،ﰒ ﺇﻥ ﺍﻟﺮﺟ ﹶﻞ ﺟﺎﺀ= ﺃﲪ ﺪ ﰲ ﺭﺟﻠﻴ ِﻦ ِﺷﻬِﺪﺍ ﻫﻬﻨﺎ ﺃﻬﻧﻤﺎ ﺩﹶﻓﻨﺎ ﻓﹸﻼﻧﹰﺎ ﺑﺎﻟﺒﺼﺮ ِﺓ ﻓﻘﹸ ِ
) (١ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺹ .٥٩١
) (٢ﺍﻧﻈﺮ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺒﻌﻠﻲ ﺹ .٥٩٣ ،٥٩٢
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨٤
ﺑﺎﺏ ﺍﻟﻴﻤﲔ ﰲ ﺍﻟﺪﻋﺎﻭﻯ
ﺤ ﹶﻠﻒ ﺍﳌﹸ ﻨ ِﻜﺮ ﰲ
ﺴﺘ
ﺕ ﻭﻻ ﰲ ﺣﺪﻭ ِﺩ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳ ﺴﺘﺤ ﹶﻠﻒ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ِ
ﻻ ﻳ
) (
ﻕ * ،ﻭﺍﻟ ﺮ ﺟ ﻌﺔﹶ ،ﻭﺍﻹﻳﻼﺀَ ،ﻭﺃﺻ ﹶﻞ ﺍﻟﺮﻕ، ﹸﻛ ﱢﻞ ﺣ ﻖ ﻵﺩﻣﻲ ،ﺇﻻ ﺍﻟﻨﻜﺎﺡ ،ﻭﺍﻟﻄﻼ
ـــــــــــــــــــــــــــــــــــ
ﻀ ﻤﻨﻬﻤﺎ ﻣﺎﻟﹶﻪ؟ ﻗﺎﻝ :ﻧﻌﻢ،
ﻒ ﻣﺎﻟﹸﻪ ،ﻓﺘﺒﻴ ﻦ ﻟﻠﺤﺎﻛﻢ ﺃﻬﻧﻤﺎ ﺷ ِﻬﺪﺍ ﻋﻠﻰ ﺯﻭ ٍﺭ ﺃﻳ
=ﺑ ﻌﺪ ﻭﻗﺪ ﺗِﻠ
ﳊ ﹾﻜﻢ ،ﻷﻧﻪ ﱂ ﻳ ﻐ ﺮ ِﻡ ﺍﻟﻮﺭﺛ ﹶﺔ ﻗﻴﻤ ﹶﺔ ﻣﺎ ﹶﺃﺗﻠﻔﹸﻮﻩ ﻣﻦ ﺍﳌﺎ ِﻝ ﺑﻞ ﹶﺃﻏﹾـ ﺮ ﻡ
ﺾﺍ ﹸ
ﻭﻇﺎﻫ ﺮ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﻨﻘﹸ ِ
ﻀﻪَ ﻷ ﹾﻏ ﺮ ﻡ ﺍﻟﻮﺭﺛ ﹶﺔ.
ﺍﻟﺸﺎﻫ ﺪﻳ ِﻦ ﻭﻟﻮ ﻧ ﹶﻘ
ﺏ ﺍﻟﺸـﺎﻫ ِﺪ ﺾ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ِﺓ ﻻ ﺧﻼ
ﻑ ﻓﻴﻪ ،ﻓﺈ ﱠﻥ ﺗﺒﻴ ﻦ ﹶﻛ ِﺬ ِ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺍﻟﻨﻘ
ﺴﻘِﻪ ،ﻓﻘﻮ ﹸﻝ ﺃﲪ ﺪ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺿﻤﺎﻧﹰﺎ ﰲ ﺍﳉﻤﻠ ِﺔ ﻛﺴـﺎﺋ ِﺮ ﺍ ﹸﳌﺘﺴـﺒِﺒﲔ ،ﺃﻭ
ﻏﲑ ﺗﺒﻴ ِﻦ ِﻓ
ﺖ ﻋﻠﻴﻪ ﺃﻛﺜ ﺮ ﺍﻟﻨﺼﻮِﺹ ﻣﻦ ﺃ ﱠﻥ ﺍﳌﻌﺬﻭ ﺭ ﻻ ﺿﻤﺎ ﹶﻥ ﻋﻠﻴـﻪ ،ﻭﻟـﻮ
ﻳﻜﻮ ﹶﻥ ﺍﺳﺘﻘﺮﺍﺭﹰﺍ ﻛﻤﺎ ﺩﱠﻟ
ﺐ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﺍﻟﻮﻻﻳ ِﺔ ﻟـﻮ
ﺿ ِﻤ ﻦ ﺍﳌﺰﻛﱡﻮﻥﹶ ،ﻭﻛﺬﻟﻚ ﳚ
ﺴﻘﹸﻬﻢ
ﺯﻛﱠﻰ ﺍﻟﺸﻬﻮ ﺩ ﰒ ﹶﻇ ﻬ ﺮ ِﻓ
ﺃﺭﺍﺩ ﺍﻹﻣﺎ ﻡ ﺃﻥ ﻳﻮﱢﻟ ﻲ ﻗﺎﺿﻴﹰﺎ ﺃﻭ ﻭﺍﻟﻴﹰﺎ ﻻ ﻳﻌﺮﻓﹸﻪ ،ﻓﺴﺄ ﹶﻝ ﻋﻨﻪ ﻓﺰﻛﱠﺎﻩ ﺃﻗﻮﺍﻡ ،ﻭﻭﺻـﻔﹸﻮﻩ ﲟـﺎ
ﻀ ﻤﻨﻮﺍ ﻣﺎ ﺃﻓﺴـﺪﻩ
ﺼﻠﹸﺢ ﻣﻌﻪ ﻟﻠﻮﻻﻳﺔِ ،ﰒ ﺭ ﺟﻌﻮﺍ ﺃﻭ ﻇﻬ ﺮ ﺑﻄﹾﻼ ﹸﻥ ﺗﺰ ِﻛﻴﺘِﻬﻢ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳ
ﻳ
ﺐﰲ
ﺍﻟﻮﺍﱄ ﻭﺍﻟﻘﺎﺿﻲ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﻭﹶﺃﻣﺮﻭﺍ ﺑﻮﻻﻳِﺘﻪِ ،ﻟﻜﻦ ﺍﻟـﺬﻱ ﻻ ﺭﻳـ
ﻑ ﺫﻟﻚ ،ﺃﻭ ﻳ ﹾﺄﻣﺮ
ﺨِﺒﺮ ﻋﻨﻪ ﲞﻼ ِ
ﺠﺰِ ،ﻭﻳ
ﺿﻤﺎﻧِﻪ ﻣﻦ ﺗ ﻌ ﻬﺪ ﺍﳌﻌﺼﻴ ﹸﺔ ﻣﻨﻪ :ﻣﺜﻞ ﺍﳋﻴﺎﻧ ِﺔ ﺃﻭ ﺍﻟ ﻌ
ﺸﲑ ﺑﻪ ،ﻓﺄﻣﺎ ﺇﻥ ﺍﻋﺘﻘ ﺪ ﺻﻼﺣﻪ ﻭﺃﺧﻄـﹶﺄ
ﺑﻮﻻﻳﺘِﻪ ،ﺃﻭ ﻳﻜﻮ ﹸﻥ ﻻ ﻳ ﻌﹶﻠﻢ ﺣﺎﻟﹶﻪ ﻭﻳﺰﻛﱢﻴﻪ ،ﺃﻭ ﻳِ
ﻓﻬﺬﺍ ﻣﻌﺬﻭ ﺭ .ﺃﻫـ.
ﻕ( ،ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﻫﻲ ﻣﺸﺮﻭﻋ ﹲﺔ ﰲ ﺣ ﻖ ﺍ ﹸﳌﻨﻜِـ ِﺮ
ﺡ ﻭﺍﻟﻄﱠﻼ
* ﻗﻮﻟـﻪ) :ﺇﻻ ﺍﻟﻨﻜﺎ
ﰲ ﹸﻛﻞﱢ ﺣ ﻖ ﻵﺩﻣ ﻲ.
ﺡ ﻭﺍﻟﻄﻼﻕِ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ :ﺇﻻ ﰲ ﺗﺴﻌ ِﺔ ﺃﺷـﻴﺎ َﺀ:
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺇﻻ ﰲ ﺍﻟﻨﻜﺎ ِ
ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟ ﺮ ﺟﻌﺔ ﻭﺍﻟﻄﱠﻼﻕ ﻭﺍﻟـﺮﻕ ﻭﺍﻟـﻮﻻ َﺀ ﻭﺍﻻﺳـﺘﻴﻼﺩ ﻭﺍﻟﻨــﺴﺐ ﻭﺍﻟﻘﹶـﺬﻑ=
٣٨٥ ﺍﻟﺸﻬﺎﺩﺍﺕ
ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ﻛﺘﺎﺏ
ﻑ.
ﺴﺐ ،ﻭﺍﻟ ﹶﻘ ﻮﺩ ،ﻭﺍﻟ ﹶﻘ ﹾﺬ ﻭﺍﻟﻮﻻﺀَ ،ﻭﺍﻻﺳﺘﻴﻼﺩ ،ﻭﺍﻟﻨ
ﲔ ﺑﺎﷲ ،ﻭﻻ ﺗ ﻐﱠﻠﻆﹸ ﺇﻻ ﻓﻴﻤﺎ ﻟـﻪ ﺧ ﹶﻄﺮ. ﲔ ﺍﳌﺸﺮﻭﻋ ﹸﺔ ﻫﻲ ﺍﻟﻴﻤ ﻭﺍﻟﻴﻤ
ـــــــــــــــــــــــــــــــــــ
ﻑ ﺭﻭﺍﻳﺘﺎﻥِ ،ﻭﺳﺎﺋﺮ ﺍﻟﺴﺘ ِﺔ ﻻ
ﺹ ﻭﺍﻟ ﹶﻘ ﹾﺬ ِ
ﻕ ﻭﺍﻟﻘِﺼﺎ ِ
=ﻭﺍﻟ ِﻘﺼﺎﺹ .ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﰲ ﺍﻟﻄﻼ ِ
ﲔ ﺇﻻ ﻓﻴﻤـﺎ ﻟــﻪ ﺧﻄﹶـ ﺮ
ﻳﺴﺘﺤﻠﻒ ،ﻓﻴﻬﺎ ﺭﻭﺍﻳ ﹲﺔ ﻭﺍﺣﺪﺓﹲ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻻ ﺗﻐﻠﱠﻆ ﺍﻟﻴﻤ
ﻕ.
ﻕ ﻭﺍﻟﻄﱠﻼ ِ
ﺕ ﻭﺍﻟ ِﻌﺘﺎ ِ
ﳉﻨﺎﻳﺎ ِ
ﻛﺎ ِ
ﲔ [ ﻋﻨـﺪ
ﲔ ﺑﺎﳌﻜﺎ ِﻥ ] ﺍﻟﻴﻤ ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﻣﻦ ﺗﻐﻠﻴ ِ
ﻆ ﺍﻟﻴﻤ ِ
ﺖ ﺍ ﹶﳌ ﹾﻘ ِﺪﺱِ ،ﻭﻟﻴﺲ ﻟـﻪ ﺃﺻ ﹲﻞ ﰲ ﻛﻼ ِﻡ ﺃﲪ ﺪ ﻭﻏﲑِﻩ ﻣﻦ ﺍﻷﺋﻤﺔ .ﺑﻞ ﺍﻟﺴـﻨ ﹸﺔ ﺃ ﹾﻥ
ﺻﺨﺮ ِﺓ ﺑﻴ ِ
ﻆ ﰲ ﺳﺎﺋ ِﺮ ﺍﳌﺴﺎﺟ ِﺪ ﻋﻨﺪ ﺍﳌﻨﱪِ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﻣـﱴ ﹸﻗﻠﹾﻨـﺎ:
ﲔ ﻓﻴﻬﺎ ﻛﻤﺎ ﺗ ﻐﻠﱠ ﹸ
ﻆ ﺍﻟﻴﻤ
ﺗ ﻐﻠﱠ ﹶ
ﻼ
ﺼﻢ ﺻﺎﺭ ﻧﺎ ِﻛ ﹰ ﺼﻠﹶﺤﺔﹰ ،ﻓﻴﻨﺒﻐﻲ ﺃﻧﻪ ﺇﺫﺍ ﺍﻣﺘﻨ ﻊ ﻣﻨﻪ ﺍ ﹶ
ﳋ ﺤﺐﱞ ﺇﺫﺍ ﺭﺁﻩ ﺍﳊﺎﻛ ﻢ ﻣ
ﺴﺘ
ﻆ ﻣ
ﺍﻟﺘﻐﻠﻴ ﹸ
ﺤﻠﱠﻒ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ ﺑﺎﻟﻄﱠﻼﻕ ﻭِﻓﺎﻗﺎﹰ ،ﺍﻧﺘﻬﻰ.
ﻭﻻ ﻳ
) (١ﺹ .٦٠٤
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨٦
ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ
ﺢ ﻣـﻦ ﻣﻜﹾـ ﺮﻩٍ ،ﻭﺇﻥ ﺼ ﲑ ﻣﺤﺠﻮ ٍﺭ ﻋﻠﻴﻪ ،ﻭﻻ ﻳ ِ ﻒ ﻣﺨﺘﺎ ٍﺭ ﻏ ِ ﺢ ﻣﻦ ﻣﻜﱠﻠ ٍ ﻳﺼ
ﺢ.ﻉ ﻣ ﹾﻠ ﹶﻜﻪ ﻟﺬﻟﻚ ﺻ ﺃﹸ ﹾﻛ ِﺮ ﻩ ﻋﻠﻰ ﻭ ﺯ ِﻥ ﻣﺎﻝٍ ،ﻓﺒﺎ
ﺙ
ﺤﺘِﻪ ﺇﻻ ﰲ ﺇﻗﺮﺍﺭِﻩ ﺑﺎﳌﺎ ِﻝ ﻟﻮﺍﺭ ٍ ﺻ ﻭﻣﻦ ﹶﺃ ﹶﻗ ﺮ ﰲ ﻣ ﺮﺿِﻪ ﺑﺸﻲ ٍﺀ ﻓﻜﺈﻗﹾﺮﺍﺭِﻩ ﺑﻪ ﰲ ِ
ﺼﺪﺍﻕِ ،ﻓﻠﻬﺎ ﻣ ﻬﺮ ﺍ ِﳌ ﹾﺜ ِﻞ ﺑﺎﻟﺰﻭ ِﺟﻴ ِﺔ ﻻ ﺑﺈﻗﺮﺍﺭِﻩ ،ﻭﻟﻮ ﻓﻼ ﻳ ﹾﻘﺒﻞﹸ ،ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﻻﻣﺮﺃﺗِﻪ ﺑﺎﻟ
ﻂ ِﺇ ﺭﺛﹸﻬﺎ.
ﺴ ﹸﻘ ﹾ
ﺤﺘِﻪ ﱂ ﻳ ﺻ
ﺃﻗ ﺮ ﺃﻧﻪ ﻛﺎﻥ ﹶﺃﺑﺎﻧﻬﺎ ﰲ ِ
ﺕ ﺃﺟﻨﺒﻴﹰﺎ ﱂ ﻳ ﹾﻠ ﺰ ﻡ ﺇﻗﺮﺍﺭﻩ ﻷﻧﻪ ﺑﺎﻃﻞﹲ ،ﻭﺇﻥ ﺙ ﻓﺼﺎ ﺭ ﻋﻨﺪ ﺍﳌﻮ ِ ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﻟـﻮﺍﺭ ٍ
ﺕ ﻭﺍﺭﺛﹰﺎ. ﺢ ﻭﺇﻥ ﺻﺎ ﺭ ﻋﻨﺪ ﺍﳌﻮ ِ ﺻﺙ ﺃﻭ ﺃﻋﻄﺎ ﻩ ﲑ ﻭﺍﺭ ٍ ﹶﺃ ﹶﻗ ﺮ ﻟﻐ ِ
ﺡ ﻭﱂ ﻳ ﺪ ِﻋ ِﻪ ﺍﺛﻨﺎ ِﻥ ﹸﻗِﺒﻞﹶ ،ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ﻭﻟﻴﻬـﺎ ﺕ ﺍﻣﺮﺃﺓﹲ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻬﺎ ﺑﻨﻜﺎ ٍ ﻭﺇ ﹾﻥ ﹶﺃ ﹶﻗ ﺮ ِ
ﺢ.
ﺻﺖ ﻟـﻪ ، ﺠِﺒﺮ ﺑﺎﻟﻨﻜﺎﺡِ ،ﺃﻭ ﺍﻟﺬﻱ ﹶﺃ ِﺫﻧ ﺍﳌﹸ
ﺴﺒﻪ ﻣﻨـﻪ،
ﺖ ﻧ
ﺐ ﺃﻧﻪ ﺍﺑﻨﻪ ﹶﺛﺒ ﺴ ِ ﲑ ﺃﻭ ﳎﻨﻮ ٍﻥ ﻣﺠﻬﻮ ِﻝ ﺍﻟﻨ
ﺐ ﺻﻐ ِ ﺴ ِ ﻭﺇﻥ ﹶﺃ ﹶﻗ ﺮ ِﺑﻨ
) (
ﺢ*. ﺻﺼ ﺪﹶﻗﻪ ، ﺺ ﺑﺸﻲ ٍﺀ ﹶﻓ ﺨ ٍ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﻣﻴﺘﹰﺎ ﻭ ِﺭﹶﺛﻪ ،ﻭﺇﺫﺍ ﺍ ﺩﻋﻰ ﻋﻠﻰ ﺷ
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﺒﻠ ِﺪ ﺳﻠﻄﺎ ٍﻥ ]ﻇﺎ ٍﱂ[ ﺃﻭ ﹸﻗﻄﱠﺎ ِ
ﻉ ﻃﺮﻳـ ٍﻖ
ﻑ ﺃﻥ ﻳ ﺆ ﺧ ﹶﺬ ﻣﺎﻟﹸﻪ ،ﺃﻭ ﺍﳌﺎ ﹸﻝ ﺍﻟﺬﻱ ﻳﺘﺮﻛﹸﻪ ﻟﻮﺭﺛﺘِﻪ ،ﺃﻭ ﺍﳌﺎ ﹸﻝ ﺍﻟﺬﻱ
ﻭﳓﻮِﻫﻢ ﻣﻦ ﺍﻟ ﱠﻈﹶﻠ ﻤﺔِ ،ﻓﺨﺎ
ﺠ ِﺔ ﺃﻧﻪ ﻣﺎ ﹲﻝ ﻏﺎﺋﺐ ،ﺃﻭ ﺑﻼ ﺣﺠـ ٍﺔ
ﺙ ﻟـﻪ ،ﺃﻭ ﲝ
ﺖ ﻻ ﻭﺍﺭ ﹶ
ﺠ ِﺔ ﺃﻧﻪ ﻣﻴ
ﺑﻴﺪِﻩ ﻟﻠﻨﺎﺱِ ،ﺇﻣﺎ ﲝ
ﺤ ﹶﻔﻆﹸ ﻫﺬﺍ ﺍﳌﺎ ﹶﻝ ﻟﺼﺎﺣﺒِﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﻘِـ ﺮ
ﺃﺻﻼﹰ ،ﻓﻴﺠﻮ ﺯ ﻟﻪ ﺍﻹﻗﺮﺍ ﺭ ﲟﺎ ﻳ ﺪﹶﻓﻊ ﻫﺬﺍ ﺍﻟﻈﱡ ﹾﻠﻢ ،ﻭﻳ
ﳊﺎﺿ ٍﺮ ﺃﻧﻪ ﺍﺑﻨﻪ ،ﺃﻭ ﻳ ِﻘﺮ ﺃﻥ ﻟـﻪ ﻋﻠﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻭ ﻳ ِﻘﺮ ﺃﻥ ﺍﳌﺎ ﹶﻝ ﺍﻟﺬﻱ ﺑﻴـﺪِﻩ ﻟﻔـﻼﻥٍ،
ﻭﻳﺘﹶﺄ ﻭﻝﹸ ﰲ ﺇﻗﺮﺍﺭِﻩ ﺑﺄﻧﻪ ﻳﻌﲏ ﺑﻘﻮﻟِﻪ :ﺍﺑﲏ ،ﹶﻛ ﻮﻧﻪ ﺻﻐﲑﺍﹰ ،ﺃﻭ ﺑﻘﻮﻟـﻪ :ﺃﺧﻲ=،
) (١ﺹ .٦٢٤ – ٦٢٢
٣٨٧ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ـــــــــــــــــــــــــــــــــــ
ﻀﻪ ﻟﻜﻮﱐ ﻗـﺪ ﻭﻛﱢ ﹾﻠﺘـﻪ ﰲ
=ﹸﺃ ﺧﻮ ﹶﺓ ﺍﻹﺳﻼﻡ ،ﻭﺃﻥ ﺍﳌﺎ ﹶﻝ ﺍﻟﺬﻱ ﺑﻴﺪِﻩ ﻟـﻪ ،ﺃﻱ :ﻷﻧﻪ ﹶﻗﺒ
ﻁ
ﻁ ﺃﻥ ﻳﻜـﻮ ﹶﻥ ﺍ ﹸﳌ ﹶﻘﺮ ﻟـﻪ ﺃﻣﻴﻨﺎﹰ ،ﻭﺍﻻﺣﺘﻴـــﺎ ﹸ
ﺤﻘﱢﻪ ،ﻟﻜ ﻦ ﻳﺸﺘﺮ ﹸ
ﺴﺘ ِ
ﺇﻳﺼﺎﻟِﻪ ﺃﻳﻀﹰﺎ ﺇﱃ ﻣ
ﺠﹶﺌ ﹲﺔ.
ﺸ ِﻬ ﺪ ﻋﻠﻰ ﺍ ﹸﳌ ﹶﻘﺮ ﻟـﻪ ﺃﻳﻀﹰﺎ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻹﻗﺮﺍ ﺭ ﺗ ﹾﻠ ِ
ﺃﻥ ﻳ
ﻚ ﰲ ﺑﻠﻮﻏِﻪ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﺃﻧﻪ ﱂ ﻳﺒﹸﻠﻎﹾ ،ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹸﻪ ﺑـﻼ
ﺗﻔﺴﲑﻩ :ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﺇﻥ ﹶﺃﹶﻗ ﺮ ﻣﻦ ﺷ
ﳝﲔ ،ﹶﻗ ﹶﻄ ﻊ ﺑﻪ ﰲ ﺍﳌﻐﲏ ﻭﺍﶈ ﺮ ِﺭ ﻟ ﻌ ﺪ ِﻡ ﺗﻜﹾﻠﻴﻔِﻪ ،ﻭﻳﺘﻮﺟﻪ ﺃ ﹾﻥ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻴﻤﲔ؛ ﻷﻧﻪ ﺇ ﹾﻥ ﻛﺎﻥ
ﺺ ﺍﻹﻣﺎ ﻡ ﺃﲪ ﺪ ﰲ ﺭﻭﺍﻳ ِﺔ ﺍﺑـﻦ
ﻀﺮﻩ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺑﹶﻠ ﹶﻎ ﺣﺠﺰﺗ ﻪ ﻓﺄﻗ ﺮ ﺑﺎﳊﻖ ،ﻧ
ﱂ ﻳﺒﹸﻠ ﹾﻎ ﱂ ﻳ
ﻚ ﻗﺒ ﹶﻞ ﺃﻥ ﺃﺑﻠ ﹶﻎ.
ﻣﻨﺼﻮﺭ ،ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺒﺎﺋ ﻊِ :ﺑ ﻌﺘ
ﻭﻗﺎﻝ ﺍﳌﹸﺸﺘﺮِﻱ :ﺑﻌﺪ ﺑﻠﻮﻏِﻚ ،ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﻗﻮ ﹸﻝ ﺍﳌﹸﺸﺘﺮِﻱ ،ﻭﻫﻜﺬﺍ ﳚﻲ ُﺀ ﰲ ﺍﻹﻗﺮﺍ ِﺭ ﻭﺳـﺎﺋ ِﺮ
ﻍ ﺃﻭ ﺑﻌﺪﻩ؟ ﻷﻥ ﺍﻷﺻ ﹶﻞ ﰲ ﺍﻟﻌﻘـﻮ ِﺩ
ﺖ ﻗﺒ ﹶﻞ ﺍﻟﺒﻠﻮ ِ
ﻚ ﻓﻴﻬﺎ[ ،ﻫﻞ ﻭﹶﻗ ﻌ
ﺕ ]ﺍﻟﱵ ﻳﺸ
ﺼﺮﻓﺎ ِ
ﺍﻟﺘ
ﻑ
ﺖ ﺍﻟﺘﺼـﺮ ِ
ﻕ ﺑﲔ ﺃﻥ ﻳﺘﻴ ﱠﻘ ﻦ ﺃﻧﻪ ﻭﻗـ
ﺤﺔﹸ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﻫﺬﺍ ﻋﺎﻡﱞ ﻭﺇﻣﺎ ﺃﻥ ﻳﻔﹶﺮ
ﺼ
ﺍﻟ
ﻚ ﻗﺪ ﺗﻴﻘﻨﺎ ﺻﺪﻭ ﺭ
ﺸ
ﻛﺎﻥ ﻣﺸﻜﻮﻛﹰﺎ ﻓﻴﻪ ﻏ ﲑ ﻣﺤﻜﻮ ٍﻡ ﺑﺒﻠﻮﻏِﻪ ﺃﻭ ﻻ ﻳﻴﻘﱠﻦ ،ﻓﺈﻧﺎ ﻣﻊ ﺗﻴﻘﱡ ِﻦ ﺍﻟ
ﺤﺔِ ،ﻭﺫﻟـﻚ
ﺼ
ﻁ ﺍﻟ
ﺖ ﺃﻫﻠﻴﺘﻪ ،ﻭﺍﻷﺻ ﹸﻞ ﻋﺪﻣﻬﺎ ،ﻓﻘﺪ ﺷ ﱠﻜﻜﹾﻨﺎ ﰲ ﺷ ﺮ ِ
ﻑ ﳑﻦ ﱂ ﺗﹾﺜﺒ
ﺍﻟﺘﺼﺮ ِ
ﺤﺔِ ،ﻭﺃﻣﺎ ﰲ ﺍﳊﺎﻟ ِﺔ ﺍﻷُﺧﺮﻯ؛ ﻓﺈﻧﻪ ﳚﻮ ﺯ ﺻﺪﻭﺭﻩ ﰲ ﺣﺎ ِﻝ ﺍﻷَﻫﻠﻴﺔِ ،ﻭﺣـﺎ ِﻝ
ﺼ
ﻣﺎﻧ ﻊ ﻣﻦ ﺍﻟ
ﺖ ﺍﻷﻫﻠﻴﺔِ ،ﻭﺍﻷﺻ ﹸﻞ ﻋﺪﻣﻪ ﻗﺒﻞ ﻭ ﹾﻗﺘِﻬﺎ ،ﻓﺎﻷﻫﻠﻴ ﹸﺔ ﻫﻨﺎ ﻣﺘﻴ ﱠﻘ ﻦ
ﻋ ﺪﻣِﻬﺎ ،ﻭﺍﻟﻈﺎﻫ ﺮ ﺻﺪﻭﺭﻩ ﻭﻗ
ﻭﺟﻮﺩﻫﺎ ،ﰒ ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﺃﻥ ﻣ ﻦ ﱂ ﻳ ِﻘﺮ ﺑﺎﻟﺒﻠﻮ ِ
ﻍ ﺗ ﻌﻠﱠﻖ ﺑﻪ ﺣﻖﱞ ﻣﺜﻞ ﺇﺳﻼﻣِﻪ ﺑﺈﺳﻼ ِﻡ
ﱄ ﹶﺃﺑﻌـﺪ
ﱄ ﻟـﻪ ،ﺃﻭ ﺗﺰﻭﻳﺞ ﻭ ﱟ
ﻑ ﺍﻟﻮ ﱢ
ﺕ ﺍﻟ ﱢﺬﻣﻴ ِﺔ ﻟـ ﻪ ﺗﺒﻌﹰﺎ ﻷﺑﻴﻪ ،ﺃﻭ ﺑﻌﺪ ﺗﺼ ﺮ ِ
ﺃﺑﻴﻪ ،ﺃﻭ ﺛﺒﻮ ِ
ﺕ ﻫﺬﻩ ﺍﻷﺣﻜﺎ ِﻡ ﺍﳌﹸﺘﻌﻠﱢﻘ ِﺔ ﺑـﻪ
ﻍ ﺣﻴﻨﺌ ٍﺬ ﺃﻡ ﻻ؟ ﻟﺜﹸﺒﻮ ِ
ﻣﻨﻪ ِﳌ ﻮِﻟﻴﺔٍ ،ﻓﻬﻞ ﻳ ﹾﻘﺒﻞﹸ ﻣﻨﻪ ﺩ ﻋﻮﻯ ﺍﻟﺒﻠﻮ ِ
ﰲ ﺍﻟﻈﺎﻫ ِﺮ ﹶﻗﺒ ﹶﻞ ﺩﻋﻮﺍﻩ.
ﻭﺃﺷﺎﺭ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﲣﺮﻳ ِﺞ ﺍﳌﺴﺄﻟ ِﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻬﲔِ ،ﻓﻴﻤﺎ ﺇﺫﺍ ﺭﺍ ﺟ ﻊ ﺍﻟﺮ ﺟ ِﻌﻴ ﹶﺔ ﺯﻭﺟﻬﺎ،
ﺖ ِﻋﺪﰐ ،ﻭﺷﺒﻴ ﻪ ﺃﻳﻀﹰﺎ ﲟﺎ ﺇﺫﺍ ﺍ ﺩﻋﻰ ﺍﻬﻮ ﹸﻝ ﺍﶈﻜﻮ ﻡ ﺑﺈﺳﻼﻣِﻪ ﻇـﺎﻫﺮﹰﺍ ﻀ
ﻓﻘﺎﻟﺖ :ﻗﺪ ﺍﻧﻘ
ﻂ :ﺍﻟ ﹸﻜـ ﹾﻔ ﺮ ﺑﻌـﺪ ﺍﻟﺒﻠـﻮﻍِ؛ ﻓﺈﻧــﻪ ﻻ ﻳﺴـ ﻤﻊ ﻣﻨـﻪ ﻋﻠـﻰ ﺍﻟﺼـﺤﻴﺢ=، ﻛﺎﻟﻠﱠ ِﻘﻴ ِ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٨٨
ـــــــــــــــــــــــــــــــــــ
ﻕ ﻓﻔﻲ ﹶﻗﺒﻮ ِﻝ ﻗﻮﻟِـﻪ
ﻂ ﰒ ﺍﺩﻋﻰ ﺍﻟ ﺮ
ﺼﺮﻑ ﺍﶈﻜﻮ ﻡ ﲝﺮﻳﺘِﻪ ﻇﺎﻫﺮﹰﺍ ﻛﺎﻟﻠﱠ ِﻘﻴ ِ
=ﻭﻛﺬﻟﻚ ﻟﻮ ﺗ
ﻑ .ﺍﻧﺘﻬﻰ.
ﻑ ﻣﻌﺮﻭ
ﺧﻼ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ):(١
ﺙ
ﺕ ﺍﳌﺨﻮﻑ ﻟﻮﺍﺭﺙٍ ،ﹶﻓﻴﺤﺘ ِﻤ ﹸﻞ ﺃ ﹾﻥ ﳚﻌ ﹶﻞ ﺇﻗـﺮﺍﺭﻩ ﻟـﻮﺍﺭ ٍ
ﺽ ﺍﳌﻮ ِ
ﺾ ﻣ ﺮ
ﻭﺇ ﹾﻥ ﹶﺃﹶﻗ ﺮ ﺍﳌﺮﻳ
ﺤِﻠﻒ
ﻑ ﻣ ﻦ ﻻ ﺗ ﺮﺩ ،ﰒ ﻫﻞ ﻳ
ﺏ ﲞﻼ ِ
ﻛﺎﻟﺸﻬﺎﺩﺓِ ،ﹶﻓﺘ ﺮ ﺩ ﰲ ﺣ ﻖ ﻣ ﻦ ﺗ ﺮﺩ ﺷﻬﺎﺩﺗﻪ ﻟﻪ ﻛﺎﻷ ِ
ﻕ
ﺙ ﺍﺣﺘﻤﺎﻻﺕٍ ،ﻭ ﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻔﹶـﺮ
ﺍﳌﻘ ﺮ ﻟـﻪ ﻣﻌﻪ ﻛﺎﻟﺸﺎﻫﺪ؟ ﻭﻫﻞ ﺗ ﻌﺘﺒﺮ ﻋﺪﺍﻟ ﹸﺔ ﺍ ﹸﳌ ِﻘﺮ ﺛﻼ ﹸ
ﻣ ﹾﻄﻠﹶﻘﹰﺎ ﺑﲔ ﺍﻟ ﻌ ﺪ ِﻝ ﻭﻏﲑِﻩ ،ﻓﺈﻥ ﺍﻟ ﻌ ﺪ ﹶﻝ ﻣﻌﻪ ﻣﻦ ﺍﻟﺪﻳ ِﻦ ﻣﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﳓﻮﻩ ﰲ ﺑﺮﺍﺀ ِﺓ
ﻒ ﺍ ﹸﳌ ﹶﻘﺮ ﻟـﻪ ﻣﻊ ﻫﺬﺍ ﺗﺄﻛﱠﺪ؛ ﻓﺈ ﱠﻥ ﰲ ﹶﻗﺒﻮ ِﻝ ﺍﻹﻗﺮﺍ ِﺭ ﻣ ﹾﻄﻠﹶﻘـﹰﺎ
ﻑ ﺍﻟﻔﺎﺟﺮِ ،ﻭﻟﻮ ﺣﹶﻠ
ﺫﻣﺘﻪ ﲞﻼ ِ
ﻓﺴﺎﺩﹰﺍ ﻋﻈﻴﻤﺎﹰ ،ﻭﻛﺬﻟﻚ ﰲ ﺭ ﺩ ِﻩ ﻣﻄﻠﻘﺎﹰ ،ﻭﻳﺘﻮﺟﻪ ﻓﻴﻤﻦ ﹶﺃﹶﻗ ﺮ ﰲ ﺣ ﻖ ﺍﻟﻐﲑ ﻭﻫﻮ ﻏ ﲑ ﻣﺘ ﻬﻢٍ،
ﻒ
ﺤﻠِـ ﳋ ﹶﻄﺄِ ،ﻭﺇﻗﺮﺍ ِﺭ ﺍﻟﻘﺎﺗ ِﻞ ﲜﻨﺎﻳ ِﺔ ﺍ ﹶ
ﳋ ﹶﻄِﺄ ﺃ ﹾﻥ ﳚﻌ ﹶﻞ ﺍ ﹸﳌ ِﻘﺮ ﻛﺸﺎﻫ ٍﺪ ﻭﻳ ﻛﺈﻗﺮﺍ ِﺭ ﺍﻟﻌﺒ ِﺪ ﲜﻨﺎﻳ ِﺔ ﺍ ﹶ
ﺐ .ﻫﺬﺍ ﻫـﻮ
ﺴ ِ
ﺾ ﺍﻟﻮﺭﺛ ِﺔ ﺑﺎﻟﻨ
ﺖ ﺑﺸﺎﻫ ٍﺪ ﺁﺧﺮ ،ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﺇﻗﺮﺍ ِﺭ ﺑﻌ ِ
ﻣﻌﻪ ﺍﳌ ﺪﻋِﻲ ﻓﻴﻤﺎ ﹶﺛﺒ
ﺹ ﺃﻭ
ﺡ ﺃﻭ ِﻗﺼـﺎ ٍ
ﺱ ﻭﺍﻻﺳﺘﺤﺴﺎﻥﹸ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ ﻗﺎﻝ ﰲ ﺍﻟﻜﺎﰲ :ﻭﺇﻥ ﹶﺃﹶﻗ ﺮ ﺍﻟﻌﺒ ﺪ ﺑﻨﻜﺎ ٍ
ﺍﻟﻘﻴﺎ
ﺻ ﺢ ﻭﺇﻥ ﹶﻛ ﱠﺬﺑﻪ ﺍﻟﻮﱄ.
ﺗﻌﺰﻳ ِﺮ ﹶﻗ ﹾﺬﻑٍ ،
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻭﻫﺬﺍ ﰲ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻪ ﻧﻈﺮ؛ ﻓﺈﻥ ﺍﻟﻌﺒ ﺪ ﻻ ﻳﺼﺢ ﻧﻜﺎﺣﻪ ﺑـﺪﻭ ِﻥ ﺇﺫ ِﻥ
ﺡ ﺍﻟﻌﺒﺪ ﺿﺮﺭﹰﺍ ﻋﻠﻴﻪ ،ﻓﻼ ﻳﻘﺒﻞ ﺇﻻ ﺑﺘﺼﺪﻳﻖ ﺍﻟﺴﻴﺪ ﺍﻧﺘﻬﻰ.
ﺳﻴﺪﻩ ،ﻷﻥ ﰲ ﺛﺒﻮﺕ ﻧﻜﺎ ِ
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻣﱴ ﺛﺒﺖ ﻧﺴﺐ ﺍﳌﻘﹶﺮ ﻟـﻪ ﻣﻦ ﺍﳌﻘِﺮ ،ﰒ ﺭﺟﻊ ﺍﳌﻘِﺮ ﻭﺻـﺪﻗﻪ
ﺍﳌﻘﹶﺮ ﻟـﻪ ،ﻫﻞ ﻳﻘﺒﻞ ﺭﺟﻮﻋﻪ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﺣﻜﺎﳘﺎ ﰲ ﺍﻟﻜﺎﰲ ،ﻗـﺎﻝ ﺃﺑـﻮ ﺍﻟﻌﺒـﺎﺱ:
ﺐ ﻓﻴﻪ ﺣﻘﹰﺎ ﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﻛﺎﳊﹸﺮﻳﺔ ،ﻭﺇﻥ ﺟﻌِﻞ ﺣ ﻖ ﺁﺩﻣ ﻲ ﻓﻬـﻮ ﻛﺎﳌﺎﻝ=،
ﺇﻥ ﺟﻌِﻞ ﺍﻟﻨﺴ
) (١ﺹ .٦٢٦ ،٦٢٥
٣٨٩ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
..................................................................
ـــــــــــــــــــــــــــــــــــ
=ﻭﺍﻷﺷﺒ ﻪ ﺃﻧﻪ ﺣﻖﱞ ﻵﺩﻣﻲ ﻛﺎﻟﻮﻻﺀ ،ﰒ ﺇﺫﺍ ﻗﺒﻞ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ﻓﺤﻖ ﺍﻷﻗﺎﺭﺏ ﺍﻟﺜﺎﺑﺖ ﻣـﻦ
ﺍﶈﺮﻣﻴﺔ ﻭﳓﻮﻫﺎ ،ﻫﻞ ﻳﺰﻭﻝ؟
ﺃﻭ ﻳﻜﻮﻥ ﻛﺎﻹﻗﺮﺍﺭ ﺑﺎﻟﺮﻕ ،ﺗﺮﺩﺩ ﻧﻈ ﺮ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﰲ ﺫﻟﻚ ،ﻓﺄﻣﺎ ﺇﻥ ﺍﺩﻋـﻰ ﻧﺴـﺒﺎﹰ ،ﻭﱂ
ﻳﺜﺒﺖ ﻟﻌﺪﻡ ﺗﺼﺪﻳﻖ ﺍﳌﻘﺮ ﻟـﻪ ،ﺃﻭ ﻗﺎﻝ :ﺃﻧﺎ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ،ﻭﺍﻧﺘﺴﺐ ﺇﱃ ﻏﲑ ﻣﻌـﺮﻭﻑ،
ﺃﻭ ﻗﺎﻝ :ﻻ ﺃﺏ ﱄ ﺃﻭ ﻻ ﻧﺴﺐ ﻟـﻲ ،ﺛــﻢ ﺍ ﺩﻋﻰ ﺑﻌﺪ ﻫﺬﺍ ﻧﺴﺒﹰﺎ ﺁﺧﺮ ،ﺃﻭ ﺍﺩﻋـﻰ ﺃﻥ
ﻑ ﺑﺎﻻﺑﻦ
ﻟـﻪ ﺃﺑﹰﺎ ﻓﻘﺪ ﺫﻛﺮ ﺍﻷﺻﺤﺎﺏ ﰲ ﺑﺎﺏ ﻣﺎ ﻋﻠﻖ ﻣﻦ ﺍﻟﻨﺴﺐ :ﺃﻥ ﺍﻷﺏ ﺇﺫﺍ ﺍﻋﺘﺮ
ﺑﻌﺪ ﻧﻔﻴﻪ ﻗﺒﻞ ﻣﻨﻪ ،ﻓﻜﺬﻟﻚ ﻏﲑﻩ ،ﻷﻥ ﰲ ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﻭﺍﻹﻗﺮﺍﺭ ﲟﺠﻬﻮﻝ ﻭﻣﻨﻜﺮ ﱂ ﻳﺜﺒـﺖ
ﺏ ﺇﺫﺍ ﱂ
ﺑﻪ ﻧﺴﺐ ،ﻓﻴﻜﻮﻥ ﺇﻗﺮﺍﺭﻩ ﺑﻌﺪ ﺫﻟﻚ ﻣﻘﺒﻮﻻﹰ ،ﻛﻤﺎ ﻗﻠﻨﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﻗﺮ ﲟﺎﻝ ﳌﻜـﺬ ٍ
ﳚﻌﻠﻪ ﻟﺒﻴﺖ ﺍﳌﺎﻝ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﳌﻘﺮ ﺑﻌﺪ ﻫﺬﺍ ﺃﻧﻪ ﻣﻠﻜﻪ ﻗﺒﻞ ﻣﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺮ ﺑﻪ ﺃﺭﻕ
ﻧﻔﺴﻪ ﻓﻬﻮ ﻛﻐﲑﻩ ،ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﻥ ﺍﻹﻗﺮﺍﺭ ﺍﳌﻜﺬﻭﺏ ،ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ ،ﻭﻫﻨﺎﻙ ﻋﻠﻰ ﺍﻟﻮﺟﻪ
ﺍﻵﺧﺮ ﳚﻌﻠﻪ ﲟﱰﻟﺔ ﺍﳌﺎﻝ ﺍﻟﻀﺎﺋﻊ ﺃﻭ ﺍﻬﻮﻝ ،ﻓﻴﺤﻜﻢ ﺑﺎﳊﺮﻳﺔ ،ﻭﺑﺎﳌﺎﻝ ﻟﺒﻴﺖ ﺍﳌﺎﻝ ،ﻭﻫﻨـﺎ
ﻳﻜﻮﻥ ﲟﱰﻟﺔ ﳎﻬﻮﻝ ﺍﻟﻨﺴﺐ ،ﻓﻴﻘﺒﻞ ﺑﻪ ﺍﻹﻗﺮﺍﺭ ﺛﺒﺎﺗﺎﹰ ،ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ :ﺃﻥ ﺍﻟﺮﺟـﻮﻉ ﻋـﻦ
ﺍﻟﺪﻋﻮﻯ ﻣﻘﺒﻮﻝﹲ ،ﻭﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭ ﻏﲑ ﻣﻘﺒﻮﻝ ،ﻭﺍﻹﻗﺮﺍﺭ ﺍﻟﺬﻱ ﱂ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻖ ﷲ،
ﻭﻻ ﻵﺩﻣﻲ ،ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﻋﺎﻭﻯ ،ﻓﻴﺼﺢ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ،ﻭﻣﻦ ﺃﻗﺮ ﺑﻄﻔـ ٍﻞ ﻟــﻪ ﺃﻡﱞ،
ﻓﺠﺎﺀﺕ ﺃﻣﻪ ﺑﻌﺪ ﻣﻮﺕ ﺍﳌﻘﺮ ﺗﺪﻋﻲ ﺯﻭﺟﻴﺘﻪ ،ﻓﺎﻷﺷﺒﻪ ﺑﻜﻼﻡ ﺃﲪﺪ ﺛﺒﻮﺕ ﺍﻟﺰﻭﺟﻴﺔ ،ﻓﻬﻨﺎ
ﲪﻞ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ،ﻭﺧﺎﻟﻒ ﺍﻷﺻﺤﺎﺏ ﰲ ﺫﻟﻚ -ﺇﱃ ﺃﻥ ﻗﺎﻝ :-ﻭﻣﻦ ﺃﻧﻜﺮ ﺯﻭﺟﻴـﺔ
ﺍﻣﺮﺃ ٍﺓ ﻓﺄﺑﺮﺃﺗﻪ ،ﰒ ﺃﻗﺮ ﺎ ﻛﺎﻥ ﳍﺎ ﺃﻥ ﺗﻄﺎﻟﺒﻪ ﲝﻘﻬﺎ ،ﻭﻣﻦ ﺃﻗﺮ -ﻭﻫﻮ ﳎﻬﻮﻝ ﻧﺴﺒﻪ ﻭﻋﻠﻴـﻪ
ﻭﻻﺀ -ﺑﻨﺴﺐ ﻭﺍﺭﺙ ﺣ ﻲ ﺃﺥ ﺃﻭ ﻋﻢ ،ﻓﺼﺪﻗﻪ ﺍﳌﻘﺮ ﻟـﻪ ،ﻭﺃﻣ ﹶﻜ ﻦ ﹸﻗﺒِﻞ ،ﺻ ﺪﻗﹶﻪ ﺍﳌﻮﱃ ﺃ ﻭ
ﻻ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺫﻛﺮﻩ ﺍﳉ ﺪ ﲣﺮﳚﹰﺎ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٩٠
ﻓﺼــﻞ
ﻭﺇﺫﺍ ﻭﺻﻞ ﺑﺈﻗﺮﺍﺭﻩ ﻣﺎ ﻳﺴﻘﻄﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟـﻪ :ﻋﻠ ﻲ ﺃﻟﻒ ﻻ ﻳﻠـﺰﻣﲏ،
ﻭﳓﻮﻩ ﻟﺰﻣﻪ ﺍﻷﻟﻒ ،ﻭﺇﻥ ﻗﺎﻝ :ﻛﺎﻥ ﻟـﻪ ﻋﻠ ﻲ ﻓﻘﻀﻴﺘﻪ ،ﻓﻘﻮﻟﻪ ﻣﻊ ﳝﻴﻨﻪ ﻣـﺎ ﱂ
ﺗﻜﻦ ﺑﻴﻨﺔ ﺃﻭ ﻳﻌﺘﺮﻑ ﺑﺴﺒﺐ ﺍﳊﻖ.
ﻭﺇﻥ ﻗﺎﻝ :ﻟﻪ ﻋﻠ ﻲ ﻣﺎﺋﺔﹲ ﰒ ﺳﻜﺖ ﺳﻜﻮﺗﹰﺎ ﳝﻜﻨﻪ ﺍﻟﻜﻼ ﻡ ﻓﻴﻪ ،ﰒ ﻗﺎﻝ :ﺯﻳﻮﻓـﹰﺎ
ﺃﻭ ﻣﺆﺟﻠﺔ ﻟﺰﻣﻪ ﻣﺎﺋﺔﹲ ﺟﻴﺪﺓﹲ ﺣﺎﻟﺔﹲ ،ﻭﺇﻥ ﺃﻗ ﺮ ﺑﺪﻳﻦ ﻣﺆﺟﻞ ،ﻓﺄﻧﻜﺮ ﺍﳌﻘﹶـﺮ ﻟــﻪ
ﺍﻷﺟﻞ ،ﻓﻘﻮﻝ ﺍﳌﻘِﺮ ﻣﻊ ﳝﻴﻨﻪ ،ﻭﺇﻥ ﺃﻗﺮ ﺃﻧﻪ ﻭﻫﺐ ﺃﻭ ﺭﻫﻦ ﻭﺃﻗـﺒﺾ ،ﺃﻭ ﺃﻗـﺮ
ﺑﻘﺒﺾ ﲦﻦ ﺃﻭ ﻏﲑﻩ ،ﰒ ﺃﻧﻜﺮ ﺍﻟﻘﺒﺾ ،ﻭﱂ ﳚﺤﺪ ﺍﻹﻗﺮﺍﺭ ،ﻭﺳﺄﻝ ﺇﺣﻼﻑ ﺧﺼﻤﻪ
ﻓﻠﻪ ﺫﻟﻚ.
ﻭﺇﻥ ﺑﺎﻉ ﺷﻴﺌﹰﺎ ﺃﻭ ﻭﻫﺒﻪ ﺃﻭ ﺃﻋﺘﻘﻪ ،ﰒ ﺃﻗﺮ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻟﻐﲑﻩ ﱂ ﻳﻘﺒﻞ ﻗﻮﻟﻪ،
ﻭﱂ ﻳﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ ﻭﻻ ﻏﲑﻩ ،ﻭﻟﺰﻣﺘﻪ ﻏﺮﺍﻣﺘﻪ ﻟﻠﻤﻘﹶﺮ ﻟـﻪ ،ﻭﺇﻥ ﻗـﺎﻝ :ﱂ ﻳﻜـﻦ
ﻣﻠﻜﻲ ﰒ ﻣﻠﻜﺘﻪ ﺑﻌ ﺪ ﻭﺃﻗﺎ ﻡ ﺑﻴﻨﺔ ﹸﻗﺒِﻠﺖ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﻗﺮ ﺃﻧﻪ ﻣﻠﹶﻜﻪ ،ﺃﻭ ﺃﻧـﻪ
) (
ﻗﺒﺾ ﲦﻦ ﻣﻠﻜﻪ ،ﱂ ﻳﻘﺒﻞ ﻣﻨﻪ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ :ﻭﻛﻞﱡ ﺻِﻠ ِﺔ ﻛﻼﻡ ﻣ ﻐﻴﺮﹲﺓ ﻟـﻪ ـ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﻏﲑﻩ ـ ﺍﳌﻘﺎﺭﻥ
ﻓﻴﻬﺎ ﻣﺘﻮﺍﺻﻞ) ،(١ﻭﺍﻹﻗﺮﺍﺭ ﻣﻊ ﺍﻻﺳﺘﺪﺭﺍﻙ ﻣﺘﻮﺍﺻﻞ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻭﻟـﻮ ﻗـﺎﻝ ﰲ
ﺍﻟﻄﻼﻕ :ﺇﻧﻪ ﺳﺒﻖ ﻟﺴﺎﻧﻪ ﻟﻜﺎﻥ ﻛﺬﻟﻚ ،ﻭﳛﺘﻤـﻞ ﺃﻥ ﻳﻘﺒﻞ ﺍﻻﺿﺮﺍﺏ ﺍﳌﺘﺼﻞ ،ﺇﱃ ﺃﻥ=
) (١ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺹ ٦٢٩ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ :ﻭﻛﻞ ﺻﻠﺔ ﻛﻼﻡ ﻣﻌﺘﱪ ﻟﻪ ﻟﻼﺳﺘﺜﻨﺎﺀ،
ﻭﻏﲑ ﺍﳌﺘﻘﺎﺭﺏ ﻓﻴﻬﺎ ﻣﺘﻮﺍﺻﻞ
٣٩١ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
ـــــــــــــــــــــــــــــــــــ
=ﻗﺎﻝ :ﻭﻗﻴﺎﺱ ﺍﳌﺬﻫﺐ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺎ ﻣﻘﺮﱞ ﰲ ﺟﻮﺍﺏ ﺍﻟـﺪﻋﻮﻯ ،ﺃﻥ ﻳﻜـﻮﻥ ﻣﻘِـﺮﹰﺍ
ﺑﺎﳌﺪﻋﻰ ﺑﻪ ،ﻷﻥ ﺍﻟﻘﻮﻝ ﻣﺎ ﰲ ﺍﻟﺪﻋﻮﻯ ،ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﻗﻮﻟﻪ :ﻗﺒﻠﺖ ،ﺃﻥ ﺍﻟﻘﺒﻮﻝ ﻳﻨﺼـﺮﻑ
ﺇﱃ ﺍﻹﳚﺎﺏ ﻻ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ،ﻭﻫﻮ ﻭﺟﻪ ﰲ ﺍﳌﺬﻫﺐ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ :ﻻ ﺃﻧﻜﺮ ﻣﺎ ﺗﺪﻋﻴﻪ
ﻓﺒﲔ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻹﻗﺮﺍﺭ ﻣﺮﺗﺒﺔ ﻭﻫﻲ ﺍﻟﺴﻜﻮﺕ ،ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﺮﺟﻞ :ﺃﻧﺎ ﻻ ﺃﻛﺬﱢ
ﺏ ﻓﻼﻧـﹰﺎ ﱂ
ﻳﻜﻦ ﻣﺼﺪﻗﹰﺎ ﻟـﻪ ،ﻓﺎﳌﺘﻮﺟﻪ ﺃﻧﻪ ﳎﺮﺩ ﻧﻔﻲ ﻟﻺﻧﻜﺎﺭ ﺇﻥ ﱂ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﻗﺮﻳﻨ ﹲﺔ ﺑﺄﻥ ﻳﻜـﻮﻥ
ﺍﳌ ﺪﻋﻰ ﺑﻪ ﳑﺎ ﻳﻌﻠﻤﻪ ﺍﳌﻄﻠﻮﺏ ،ﻭﻗﺪ ﺍﺩﻋﻰ ﻋﻠﻴﻪ ﻋﻠﻤﻪ ،ﻭﺇﻻ ﱂ ﻳﻜـﻦ ﺇﻗـﺮﺍﺭﹰﺍ .ﺣﻜـﻰ
ﺻﺎﺣﺐ ﺍﻟﻜﺎﰲ ﻋﻦ ﺍﻟﻘﺎﺿﻲ :ﺃﻧﻪ ﻗﺎﻝ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﺪﻋﻲ :ﱄ ﻋﻠﻴـﻚ ﺃﻟـﻒ ،ﻓﻘـﺎﻝ
ﺍﳌﺪﻋﻲ ﻋﻠﻴﻪ :ﻗﻀﻴﺘﻚ ﻣﻨﻬﺎ ﻣﺎﺋﺔ ،ﺃﻧﻪ ﻟﻴﺲ ﺑﺈﻗﺮﺍﺭ ،ﻷﻥ ﺍﳌﺎﺋـــﺔ ﻗـــﺪ ﺩﻓﻌﻬـﺎ
ﺑﻘﻮﻟـﻪ ،ﻭﺍﻟﺒﺎﻗﻲ ﱂ ﻳﻘﺮ ﺑﻪ ،ﻭﻗﻮﻟﻪ" :ﻣﻨﻬﺎ" ﳛﺘﻤﻞ ﻣﺎ ﺗﺪﻋﻴﻪ.
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ:
ﻫﺬﺍ ﳜﺮﺝ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ﰲ :ﺃﺑﺮﺃﻬﺗﺎ ،ﻭﺃﺧﺬﻬﺗﺎ ،ﻭﻗﺒﻀﺘﻬﺎ ،ﻣﻘﺮ ﻫﻨﺎ ﺑـﺎﻷﻟﻒ؛
ﻷﻥ ﺍﳍﺎﺀ ﺗﺮﺟﻊ ﺇﱃ ﺍﳌﺬﻛﻮﺭ ،ﻭﻳﺘﺤﺮﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺮﹰﺍ ﺑﺎﳌﺎﺋﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﰲ ﻗﻮﻟﻪ" :ﻛﺎﻥ
ﻟـﻪ ﻋﻠ ﻲ ﻭﻗﻀﻴﺘﻪ" ،ﰒ ﻫﻞ ﻳﻜﻮﻥ ﻣﻘﺮﹰﺍ ﺎ ﻭﺣﺪﻫﺎ ﺃﻭ ﺑﺎﳉﻤﻴﻊ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ؟
ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺍﻹﻗﺮﺍﺭ ﺍﳌﻌﻠﻖ ﺑﺸﺮﻁ :ﺃﻥ ﻧﻔﺲ ﺍﻹﻗﺮﺍﺭ ﻻ ﻳﺘﻌﻠﻖ ،ﻭﺇﳕﺎ ﻳﺘﻌﻠﻖ ﺍﳌﻘﹶﺮ ﺑﻪ،
ﻷﻥ ﺍﳌﻘﹶﺮ ﺑﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻠﻘﹰﺎ ﺑﺴﺒﺐ ﻗﺪ ﻳﻮﺟﺒﻪ ،ﺃﻭ ﻳﻮﺟﺐ ﺃﺩﺍﺀﻩ ﺩﻟﻴ ﹲﻞ ﻳﻈﻬﺮﻩ ،ﻓـﺎﻷﻭﻝ
ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻣﻘﺮ ﺇﺫﺍ ﻗﺪﻡ ﺯﻳ ﺪ ﻓﻌﻠ ﻲ ﻟﻔﻼﻥ ﺃﻟﻒ ،ﺻﺢ.
ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ :ﺇﻥ ﺭﺩ ﻋﺒﺪﻩ ﺍﻵﺑﻖ ،ﻓﻠﻪ ﺃﻟﻒ ،ﰒ ﹶﺃﹶﻗ ﺮ ﺎ ،ﻓﻘﺎﻝ :ﺇﻥ ﺭ ﺩ ﻋﺒﺪﻩ ﺍﻵﺑﻖ
ﻓﻠﻪ ﺃﻟﻒ ،ﺻﺢ ،ﻭﻛﺬﻟﻚ ﺍﻹﻗﺮﺍﺭ ﺑﻌﻮﺽ ﺍﳋﻠﻊ ،ﻟـﻮ ﻗــﺎﻟﺖ :ﺇﻥ ﻃﻠﱠﻘــﲏ ،ﺃﻭ ﺇﻥ
ﻋﻔـﺎ ﻋـﲏ ،ﻓﻠـﻪ ﻋﻨـﺪﻱ ﺃﻟـﻒ ،ﺻـﺢ ،ﻭﺃﻣﺎ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﻟﺸﻬـﺎﺩﺓِ ،ﻓـﻘـﺪ=
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٩٢
......................................................................
ـــــــــــــــــــــــــــــــــــ
ﺖ ﻋﻠ ﻲ ﺑﻜﺬﺍ ﺍﻟﺘﺰﻣﺘﻪ ،ﻟﺰﻣــﻪ ﻋﻨـــﺪﻧﺎ،
ﺸِﺒﻪ ﺍﻟﺘﺤﻜﻴﻢ ،ﻭﺇﻥ ﻗﺎﻝ :ﺇﻥ ﺣﻜﻤ
=ﻳ
ﻓﻠــﺬﻟﻚ ﻗﺪ ﻳﺮﺿﻰ ﺑﺸﻬﺎﺩﺗﻪ ،ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﺰﺍﻡ ﻭﺗﺰﻛﻴﺔ ﻟﻠﺸﺎﻫﺪ ،ﻭﺭﺿـــﻲ
ﺑﺸﻬﺎﺩﺓ ﻭﺍﺣﺪ ،ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻟﻌﺎﻣﻲ ﲟﻀﻤﻮﻥ ﳏﺾ ،ﻭﺍﺩﻋﻰ ﻋــﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺪﻻﻟﺔ ﺍﻟﻠﻔـﻆ
ﻭﻣﺜﻠﻪ ﳚﻬﻠﻪ ،ﹸﻗﺒِﻞ ﻣﻨﻪ ﻋﻠﻰ ﺍﳌﺬﻫﺐ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻭﻣﻦ ﺃﻗﺮ ﺑﻘﺒﺾ ﲦ ٍﻦ ﺃﻭ ﻏﲑﻩ ﱠﰒ ﺃﻧﻜﺮ ،ﻭﻗﺎﻝ :ﻣـﺎ ﻗﺒﻀـﺖ،
ﻭﺳﺄﻝ ﺇﺣﻼﻑ ﺧﺼﻤﻪ ،ﻓﻠﻪ ﺫﻟﻚ ﰲ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﺻﺤﺔ ﺍﻹﻗﺮﺍﺭ
ﻛﻮﻥ ﺍﳌﻘﹶﺮ ﺑﻪ ﺑﻴﺪ ﺍ ﹸﳌ ِﻘﺮ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(٢ﻭﺇﺫﺍ ﺃﹶﻗ ﺮ ﻟﻐﲑﻩ ﺑﻌﲔ ﻟـﻪ ﻓﻴﻬﺎ ﺣﻖﱞ ،ﻻ ﻳﺜﺒـﺖ ﺇﻻ ﺑﺮﺿـﻰ
ﺍﳌﺎﻟﻚ ﻛﺎﻟﺮﻫﻦ ﻭﺍﻹﺟﺎﺭﺓ ﻭﻻ ﺑﻴﻨﺔ ،ﻗﺎﻝ ﺍﻷﺻﺤﺎﺏ:ﱂ ﻳﻘﺒـﻞ ،ﻭﻳﺘﻮﺟــﻪ ﺃﻥ ﻳﻜﻮﻥ
ﺍﻟﻘﻮ ﹸﻝ ﻗﻮﻟـﻪ ،ﻷ ﱠﻥ ﺍﻹﻗﺮﺍﺭ ﻣﺎ ﺗﻀﻤﻦ ﻣﺎ ﻳﻮﺟﺐ ﺗﺴﻠﻴﻢ ﺍﻟﻌﲔ ﺃﻭ ﺍﳌﻨﻔﻌﺔ ،ﻓﻤﺎ ﺃﻗـﺮ ﲟـﺎ
ﻳﻮﺟﺐ ﺍﻟﺘﺴﻠﻴﻢ ،ﻛﻤﺎ ﰲ ﻗﻮﻟـﻪ :ﻛﺎﻥ ﻋﻠ ﻲ ﺃﻟﻒ ﻭﻗﻀﻴﺘﻪ ،ﻭﻷﻧﺎ ﻧﺠـﻮ ﺯ ﻣﺜـﻞ ﻫـﺬﺍ
ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﻹﻧﺸﺎﺀﺍﺕ ﰲ ﺍﻟﺒﻴﻊ ﻭﳓﻮﻩ ،ﻓﻜﺬﻟﻚ ﰲ ﺍﻹﻗﺮﺍﺭﺍﺕ ،ﻭﺍﻟﻘﺮﺁﻥ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ
ﰲ ﺁﻳﺔ ﺍﻟﺪﻳﻦ ،ﻭﻛﺬﺍ ﻟﻮ ﺃﻗﺮ ﺑﻔﻌﻞ ﻓﻌﻠﻪ ،ﻭﺍﺩﻋﻰ ﺇﺫﻥ ﺍﳌﺎﻟﻚ ،ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﳝﻨـﻊ ﺩﺧـﻮﻝ
ﺍﳌﺴﺘﺜﲎ ﰲ ﺍﻟﻠﻔﻆ؛ ﻷﻧﻪ ﳜﺮﺟﻪ ﺑﻌﺪ ﻣﺎ ﺩﺧﻞ ﰲ ﺍﻷﺻﺢ.
) (١ﺹ.٦٢٨
) (٢ﺹ. ٦٣١ -٦٣٠
٣٩٣ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻓﺼــــﻞ
ﺠﻤﻞ[
]ﰲ ﺍﻹﻗﺮﺍﺭ ﺑﺎ ﹸﳌ
ﺴ ﺮﻩ ،ﻓﺈﻥ ﺃﰉ ﺣﺒﺲ ﺣـﱴ ﺇﺫﺍ ﻗﺎﻝ :ﻟﻪ ﻋﻠ ﻲ ﺷﻲﺀ ﺃﻭ ﻛﺬﺍ ،ﻗﻴﻞ ﻟـﻪ :ﻓ
ﻳﻔﺴﺮﻩ ،ﻓﺈﻥ ﻓﺴﺮﻩ ﲝﻖ ﺷﻔﻌ ٍﺔ ﺃﻭ ﺑﺄﻗ ﱢﻞ ﻣﺎ ٍﻝ ﹸﻗِﺒﻞﹶ ،ﻭﺇﻥ ﻓﺴﺮﺕ ﲟﻴﺘﺔ ﺃﻭ ﲬـﺮ ﺃﻭ
ﻗﺸﺮ ﺟﻮﺯ ٍﺓ ﱂ ﻳﻘﺒﻞ ،ﻭﻳﻘﺒﻞ ﺑﻜﻠﺐ ﻣﺒﺎﺡ ﻧﻔﻌﻪ ﺃﻭ ﺣ ﺪ ﻗﺬﻑ ،ﻭﺇﻥ ﻗﺎﻝ :ﻟﻪ ﻋﻠﻲ
ﺃﻟﻒ ﺭﺟﻊ ﰲ ﺗﻔﺴﲑ ﺟِﻨﺴﻪ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﻓﺴﺮﻩ ﲜﻨﺲ ﻭﺍﺣﺪ ﺃﻭ ﺃﺟﻨﺎﺱ ﻗﺒﻞ ﻣﻨﻪ.
ﻭﺇﺫﺍ ﻗﺎﻝ :ﻟﻪ ﻋﻠ ﻲ ﻣﺎ ﺑﲔ ﺩﺭﻫﻢ ﻭﻋﺸﺮﺓ ﻟﺰﻣﻪ ﲦﺎﻧﻴﺔ ،ﻭﺇﻥ ﻗﺎﻝ :ﻣـﺎ ﺑـﲔ
ﺩﺭﻫﻢ ﺇﱃ ﻋﺸﺮﺓ ﺃﻭ ﻣﻦ ﺩﺭﻫﻢ ﺇﱃ ﻋﺸﺮﺓ ﻟﺰﻣﻪ ﺗﺴﻌﺔ ،ﻭﺇﻥ ﻗﺎﻝ :ﻟﻪ ﻋﻠﻲ ﺩﺭﻫﻢ
ﺃﻭ ﺩﻳﻨﺎﺭ ﻟﺰﻣﻪ ﺃﺣﺪﳘﺎ ،ﻭﺇﻥ ﻗﺎﻝ :ﻟﻪ ﻋﻠﻲ ﲤﺮ ﰲ ﺟﺮﺍﺏ ،ﺃﻭ ﺳﻜﲔ ﰲ ﻗﺮﺍﺏ،
) (
ﺃﻭ ﻓﺺ ﰲ ﺧﺎﰎ ﻭﳓﻮﻩ ،ﻓﻬﻮ ﻣﻘﺮ ﺑﺎﻷﻭﻝ * .
ـــــــــــــــــــــــــــــــــــ
* ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ:
ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﺟﻮﺍ ﺯ ﺍﺳﺘﺜﻨـﺎﺀ ﺍﻟﻨﺼﻒ ،ﻷﻥ ﺃﺑﺎ ﻣﻨﺼـﻮﺭ ﺭﻭﻯ ﻋﻦ ﺃﲪـﺪ ﺇﺫﺍ
ﻗﺎﻝ :ﻛﺎﻥ ﻟﻚ ﻋﻨﺪﻱ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻓﻘﻀﻴﺘﻚ ﻣﻨﻬﺎ ﲬﺴﲔ ،ﻭﻟﻴﺲ ﺑﻨﻴﻬﻤﺎ ﺑﻴﻨـﺔ ﻓـﺎﻟﻘﻮﻝ
ﻗﻮﻟـﻪ.
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ :ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ،ﻓﺈﻥ ﻗﻮﻟﻪ :ﻗﻀﻴﺘﻚ ﺳﺘﲔ ﻣﺜﻞ
ﲬﺴﲔ.
ﻗﺎﻝ ﰲ ﺍﳌﻘﻨﻊ :ﻭﺇﻥ ﻗﺎﻝ ﻟـﻪ ﻋﻠﻲ ﺩﺭﺍﻫﻢ ﻛﺜﲑﺓ ﻗﺒﻞ ﺗﻔﺴﲑﻫﺎ ﺑﺜﻼﺛﺔ ﻓﺼـﺎﻋﺪﺍﹰ ،ﻭﺇﻥ
ﻗﺎﻝ ﻟـﻪ ﻋﻠﻲ ﻛﺬﺍ ﺩﺭﺍﻫﻢ ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ﺩﺭﻫﻢ ﺑﺎﻟﺮﻓﻊ ﻟﺰﻣﻪ ﺩﺭﻫﻢ ،ﻭﺇﻥ
ﻗﺎﻝ ﺑﺎﳋﻔﺾ ﻟﺰﻣﻪ ﺑﻌﺾ ﺩﺭﻫﻢ ﻳﺮﺟﻊ ﰲ ﺗﻔﺴﲑﻩ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﻗــﺎﻝ ﻛــﺬﺍ ﺩﺭﳘـﹰﺎ
ﺑﺎﻟﻨﺼﺐ ﻟﺰﻣﻪ ﺩﺭﻫﻢ ،ﻭﺇﻥ ﻗﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﺩﺭﳘﹰﺎ ﺑﺎﻟﻨﺼﺐ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﺣﺎﻣـﺪ ﻳﻠﺰﻣـﻪ
= ﺩﺭﻫﻢ ،ﻭﻗﺎﻝ ﺃﺑﻮﺍﳊﺴﻦ ﺍﻟﺘﻤﻴﻤﻲ ﻳﻠﺰﻣﻪ ﺩﺭﳘﺎﻥ ﺍ ﻫـ.
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٩٤
ـــــــــــــــــــــــــــــــــــ
=ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(١ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﺫﺍ ﻗﺎﻝ :ﻋﻠ ﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﺩﺭﳘﹰﺎ ﻟﺰﻣﻪ ﺃﺣﺪ
ﻋﺸﺮ ﺩﺭﳘﺎﹰ ،ﻭﺇﻥ ﻗﺎﻝ :ﻛﺬﺍ ﻭﻛﺬﺍ ﺩﺭﳘﹰﺎ ﻟﺰﻣﻪ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻭﻥ ﺩﺭﳘﺎﹰ ،ﻭﺇﻥ ﻗﺎﻝ :ﻛﺬﺍ
ﺩﺭﻫﻢ ﻟﺰﻣﻪ ﻋﺸﺮﻭﻥ ،ﻭﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﻗﺮﺏ ﳑﺎ ﻗﺎﻟﻪ ﺃﺻﺤﺎﺑﻨﺎ ،ﻓﺈﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻨـﻮﻩ
ﻋﻠﻰ ﺃﻥ "ﻛﺬﺍ ﻭﻛﺬﺍ" ﺗﺄﻛﻴﺪ ،ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻌﺮﻭﻑ ،ﻭﺇﻥ ﺍﻟﺪﺭﻫﻢ ﻣﺜﻞ ﺍﻟﺘﺮﲨﺔ
ﳍﻤﺎ ،ﻭﻫـــﺬﺍ ﻳﻘﺘﻀﻲ ﺍﻟﺮﻓـــﻊ ﻻ ﺍﻟﻨﺼﺐ ،ﰒ ﻫـــﻮ ﺧﻼﻑ ﻟﻐ ِﺔ ﺍﻟﻌﺮﺏِ،
ﻭﺃﻳﻀﹰﺎ ﻟﻮ ﺃﺭﺍﺩ ﺩﺭﳘﹰﺎ ﳌﺎ ﻛـــﺎﻥ ﰲ ﻗـــﻮﻟــﻪ" :ﻛـــﺬﺍ ﻭﻛـــﺬﺍ
ﺩﺭﳘﹰﺎ" ﻓﺎﺋﺪﹲﺓ ﺑﻞ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻘﻮﻝ :ﺩﺭﻫﻢ ﺍ ﻫـ.
ﻗﺎﻝ ﰲ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ) :(٢ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﺍﻟﻠـﺬﻳﻦ ﻳﺘﺼـﻞ ﺃﺣـﺪﳘﺎ
ﺑﺎﻵﺧﺮ ﻋﺎﺩﺓ ،ﻛﺎﻟﻘِﺮﺍﺏ ﰲ ﺍﻟﺴﻴﻒ ،ﻭﺍﳋﺎﰎ ﰲ ﺍﻟﻔﺺ ،ﻷﻥ ﺫﻟﻚ ﺇﻗﺮﺍﺭ ﻤﺎ ،ﻭﻛـﺬﻟﻚ
ﺖ ﰲ ﺍﻟ ﺰﻕِ ،ﻭﺍﻟﺘﻤ ﺮ ﰲ ﺍﳉﺮﺍﺏِ ،ﻭﻟﻮ ﻗﺎﻝ :ﻏﺼﺒﺘﻪ ﺛﻮﺑﹰﺎ ﰲ ﻣﻨﺪﻳﻞ ،ﺃﻭ ﺃﺧﺬﺕ ﻣﻨـﻪ
ﺍﻟﺰﻳ
ﺛﻮﺑﹰﺎ ﰲ ﻣﻨﺪﻳﻞ ،ﻛﺎﻥ ﺇﻗﺮﺍﺭﹰﺍ ﻤﺎ ،ﻻ :ﻟﻪ ﻋﻨﺪﻱ ﺛﻮﺏ ﰲ ﻣﻨﺪﻳﻞ ،ﻓﺈﻧﻪ ﺇﻗـﺮﺍﺭ ﺑـﺎﻟﺜﻮﺏ
ﺧﺎﺻﺔ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺇﺫﺍ ﻗﺎﻝ":ﻟـﻪ ﻋﻠ ﻲ ﻣﻦ ﺩﺭﻫﻢ ﺇﱃ ﻋﺸﺮﺓ" ﺃﻭ "ﻣﺎ ﺑـﲔ
ﺍﻟﺪﺭﻫﻢ ﺇﱃ ﺍﻟﻌﺸﺮﺓ" ،ﻓﻠﻬﺬﺍ ﺃﻭﺟﻪ ،ﺃﺣﺪﻫﺎ ﻳﻠﺰﻣﻪ ﺗﺴﻌﺔ ،ﻭﺛﺎﻧﻴﻬﺎ ﻋﺸﺮﺓ ،ﻭﺛﺎﻟﺜﻬﺎ ﲦﺎﻧﻴـﺔ،
ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ :ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻣﻦ ﺍﻷﻋﺪﺍﺩ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﻣﻦ ﻭﺍﺣﺪ ﺇﱃ ﻋﺸﺮﺓ ﻟﺰﻣـﻪ
ﲬﺴﺔ ﻭﲬﺴﻮﻥ؛ ﺇﻥ ﺃﺩﺧﻠﻨﺎ ﺍﻟﻄﺮﻓﲔ ،ﻭﲬﺴﺔ ﻭﺃﺭﺑﻌـﻮﻥ ﺇﻥ ﺃﺩﺧﻠﻨـﺎ ﺍﳌﺒﺘـﺪﺃ ﻓﻘـﻂ،
ﻭﺃﺭﺑــﻌـــﺔ ﻭﺃﺭﺑﻌــــﻮﻥ ،ﺇﻥ ﺃﺧﺮﺟﻨﺎﳘـﺎ ،ﻭﻳﻌﺘـﱪ ﰲ ﺍﻹﻗـــﺮﺍﺭ
ﻋـــﺮﻑ ﺍﳌﺘﻜﻠﻢ ﻓﻴﺤﻤﻞ ﻣﻄﻠﻖ ﻛﻼﻣﻪ ﻋﻠﻰ ﺃﻗﻞ ﳏﺘﻤﻼﺗﻪ ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ
ﺃﻋﻠﻢ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ.
"ﻓﺎﺋﺪﺓ ﺟﺎﻣﻌﺔ" ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺪﺭﺭ ﺍﻟﺒﻬﻴﺔ :ﻭﻣﻦ ﺃﻗ ﺮ ﺑﺸﻲﺀ ﺑﺎﻟﻐﹰﺎ ﻋـﺎﻗ ﹰ
ﻼ ﻏـﲑ
ﻼ ﺃﻭ ﻋﺎﺩﺓ ﻟﺰﻣﻪ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﻛﺎﺋﻨﹰﺎ ﻣﺎ ﻛﺎﻥ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ.
ﻫﺎﺯﻝ ﻭﻻ ﲟﺤﺎﻝ ﻋﻘ ﹰ
) (١ص .٦٣٣ -٦٣٢
٣٩٥ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ
ﺍﳉﻨﺎﻳﺎﺕ ﻛﺘﺎﺏ
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ
ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ) .ﰎ ﻭﺍﳊﻤﺪ ﷲ(.
]ﰎ ﲝﻤﺪ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ[
********
ـــــــــــــــــــــــــــــــــــ
) (٢ص٦٣٤-٦٣٣
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٩٦
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٥ ﺍﳌﻘﺪﻣﺔ
٥ ﺗﺮﲨﺔ ﺍﳌﺆﻟﻒ
٥ ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ
٦ ﺇﺟﺎﺯﺍﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ
٦ ﺗﻼﻣﻴﺬﻩ
٧ ﻣﺆﻟﻔﺎﺗﻪ
١٣ ﻭﻓﺎﺗﻪ
١٥ ﻛﻠﻤﺎﺕ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺬﺍ ﺍﻟﻜﺘﺎﺏ
١٧ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ
٢١ ﺑﺎﺏ ﺍﻵﻧﻴﺔ
٢٢ ﺑﺎﺏ ﺍﻻﺳﺘﻨﺠﺎﺀ
٢٤ ﺑﺎﺏ ﺍﻟﺴﻮﺍﻙ ﻭﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ
٢٦ ﺑﺎﺏ ﻓﺮﻭﺽ ﺍﻟﻮﺿﻮﺀ ﻭﺻﻔﺘﻪ
٢٨ ﺑﺎﺏ ﻣﺴﺢ ﺍﳋﻔﲔ
٢٩ ﺑﺎﺏ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ
٣٠ ﺑﺎﺏ ﺍﻟﻐﺴﻞ
٣١ ﺑﺎﺏ ﺍﻟﺘﻴﻤﻢ
٣٤ ﺑﺎﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ
٣٧ ﺑﺎﺏ ﺍﳊﻴﺾ
٤٣ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ
٣٩٧ ﺍﻟﻔﻬﺎﺭﺱ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٤٤ ﺑﺎﺏ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ
٤٨ ﺑﺎﺏ ﺷﺮﻭﻁ ﺍﻟﺼﻼﺓ
٥٦ ﺑﺎﺏ ﺻﻔﺔ ﺍﻟﺼﻼﺓ
٦٥ ﺑﺎﺏ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ
٦٩ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ
٧٤ ﺑﺎﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ
٨٤ ﺑﺎﺏ ﺻﻼﺓ ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ
٨٩ ﺑﺎﺏ ﺻﻼﺓ ﺍﳉﻤﻌﺔ
٩٣ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ
٩٦ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ
٩٧ ﺑﺎﺏ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ
٩٨ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ
١٠٧ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ
١١٠ ﺑﺎﺏ ﺯﻛﺎﺓ ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ
١١١ ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﳊﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ
١١٣ ﺑﺎﺏ ﻭﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ
١١٤ ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻌﺮﻭﺽ
١١٦ ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ
١١٨ ﺑﺎﺏ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ
١١٩ ﺑﺎﺏ ﺃﻫﻞ ﺍﻟﺰﻛﺎﺓ
١٢١ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٣٩٨
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
١٢٤ ﺑﺎﺏ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻮﻡ ﻭﻳﻮﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ
١٢٦ ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻭﻳﺴﺘﺤﺐ ﻭﺣﻜﻢ ﺍﻟﻘﻀﺎﺀ
١٢٨ ﺑﺎﺏ ﺻﻮﻡ ﺍﻟﺘﻄﻮﻉ
١٣٠ ﺑﺎﺏ ﺍﻻﻋﺘﻜﺎﻑ
١٣١ ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ
١٣٢ ﺑﺎﺏ ﺍﳌﻮﺍﻗﻴﺖ
١٣٣ ﺑﺎﺏ ﺍﻹﺣﺮﺍﻡ
١٣٤ ﺑﺎﺏ ﳏﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ
١٣٦ ﺑﺎﺏ ﺍﻟﻔﺪﻳﺔ
١٣٧ ﺑﺎﺏ ﺻﻴﺪ ﺍﳊﺮﻡ
١٣٨ ﺑﺎﺏ ﺩﺧﻮﻝ ﻣﻜﺔ
١٤٠ ﺑﺎﺏ ﺻﻔﺔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ
١٤٤ ﺑﺎﺏ ﺍﻟﻔﻮﺍﺕ ﻭﺍﻹﺣﺼﺎﺭ
١٤٥ ﺍﳍﺪﻱ ﻭﺍﻷﺿﺤﻴﺔ
١٤٨ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ
١٥٠ ﺑﺎﺏ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ
١٥١ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻊ
١٥٩ ﺑﺎﺏ ﺍﻟﺸﺮﻭﻁ ﰲ ﺍﻟﺒﻴﻊ
١٦١ ﺑﺎﺏ ﺍﳋﻴﺎﺭ
١٦٧ ﺑﺎﺏ ﺍﻟﺮﺑﺎ ﻭﺍﻟﺼﺮﻑ
١٧٠ ﺑﺎﺏ ﺑﻴﻊ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺜﻤﺎﺭ
٣٩٩ ﺍﻟﻔﻬﺎﺭﺱ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
١٧٤ ﺑﺎﺏ ﺍﻟﺴﻠﻢ
١٧٧ ﺑﺎﺏ ﺍﻟﻘﺮﺽ
١٧٩ ﺑﺎﺏ ﺍﻟﺮﻫﻦ
١٨٢ ﺑﺎﺏ ﺍﻟﻀﻤﺎﻥ
١٨٣ ﺑﺎﺏ ﺍﳊﻮﺍﻟﺔ
١٨٤ ﺑﺎﺏ ﺍﻟﺼﻠﺢ
١٨٧ ﺑﺎﺏ ﺍﳊﺠﺮ
١٨٩ ﺑﺎﺏ ﺍﻟﻮﻛﺎﻟﺔ
١٩١ ﺑﺎﺏ ﺍﻟﺸﺮﻛﺔ
١٩٣ ﺑﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ
١٩٤ ﺑﺎﺏ ﺍﻹﺟﺎﺭﺓ
١٩٨ ﺑﺎﺏ ﺍﻟﺴﺒﻖ
١٩٩ ﺑﺎﺏ ﺍﻟﻌﺎﺭﻳﺔ
٢٠١ ﺑﺎﺏ ﺍﻟﻐﺼﺐ
٢٠٤ ﺑﺎﺏ ﺍﻟﺸﻔﻌﺔ
٢٠٧ ﺑﺎﺏ ﺍﻟﻮﺩﻳﻌﺔ
٢٠٩ ﺑﺎﺏ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺕ
٢١١ ﺑﺎﺏ ﺍﳉﻌﺎﻟﺔ
٢١٢ ﺑﺎﺏ ﺍﻟﻠﻘﻄﺔ
٢١٣ ﺑﺎﺏ ﺍﻟﻠﻘﻴﻂ
٢١٤ ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٠٠
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٢١٧ ﺑﺎﺏ ﺍﳍﺒﺔ ﻭﺍﻟﻌﻄﻴﺔ
٢١٨ ﻓﺼﻞ ﰲ ﺗﺼﺮﻓﺎﺕ ﺍﳌﺮﻳﺾ
٢٢٠ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ
٢٢١ ﺑﺎﺏ ﺍﳌﻮﺻﻰ ﻟﻪ
٢٢٢ ﺑﺎﺏ ﺍﳌﻮﺻﻰ ﺑﻪ
٢٢٣ ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻷﻧﺼﺒﺎﺀ ﻭﺍﻷﺟﺰﺍﺀ
٢٢٤ ﺑﺎﺏ ﺍﳌﻮﺻﻰ ﺇﻟﻴﻪ
٢٢٥ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
٢٢٨ ﻓﺼﻞ ﰲ ﺍﳊﺠﺐ
٢٢٩ ﺑﺎﺏ ﺍﻟﻌﺼﺒﺎﺕ
٢٣٠ ﺑﺎﺏ ﺃﺻﻮﻝ ﺍﳌﺴﺎﺋﻞ
٢٣٢ ﺑﺎﺏ ﺍﻟﺘﺼﻴﺢ ﻭﺍﳌﻨﺎﺳﺨﺎﺕ ﻭﻗﺴﻤﺔ ﺍﻟﺘﺮﻛﺎﺕ
٢٣٣ ﺑﺎﺏ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ
٢٣٤ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﳊﻤﻞ ﻭﺍﳋﻨﺜﻰ ﺍﳌﺸﻜﻞ
٢٣٥ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﳌﻔﻘﻮﺩ
٢٣٦ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﻟﻐﺮﻗﻰ
٢٣٧ ﺑﺎﺏ ﻣﲑﺍﺙ ﺃﻫﻞ ﺍﳌﻠﻞ
٢٣٨ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﳌﻄﻠﻘﺔ
٢٣٨ ﺑﺎﺏ ﺍﻹﻗﺪﺍﺭ ﲟﺸﺎﺭﻙ ﰲ ﺍﳌﲑﺍﺙ
٢٣٩ ﺑﺎﺏ ﻣﲑﺍﺙ ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﺒﻌﺾ ﻭﺍﻟﻮﻻﺀ
٢٤٠ ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ
٤٠١ ﺍﻟﻔﻬﺎﺭﺱ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٢٤٠ ﺑﺎﺏ ﺍﻟﻜﺘﺎﺑﺔ
٢٤٠ ﺑﺎﺏ ﺃﺣﻜﺎﻡ ﺃﻣﻬﺎﺕ ﺍﻷﻭﻻﺩ
٢٤١ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ
٢٤٥ ﺑﺎﺏ ﺍﶈﺮﻣﺎﺕ ﰲ ﺍﻟﻨﻜﺎﺡ
٢٤٨ ﺑﺎﺏ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻌﻴﻮﺏ ﰲ ﺍﻟﻨﻜﺎﺡ
٢٥١ ﺑﺎﺏ ﻧﻜﺎﺡ ﺍﻟﻜﻔﺎﺭ
٢٥٢ ﺑﺎﺏ ﺍﻟﺼﺪﺍﻕ
٢٥٦ ﺑﺎﺏ ﻭﻟﻴﻤﺔ ﺍﻟﻌﺮﺱ
٢٥٧ ﺑﺎﺏ ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ
٢٦٠ ﺑﺎﺏ ﺍﳋﻠﻊ
٢٦٣ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ
٢٦٧ ﺑﺎﺏ ﻣﺎ ﳜﺘﻠﻒ ﺑﻪ ﻋﺪﺩ ﺍﻟﻄﻼﻕ
٢٦٨ ﺑﺎﺏ ﺍﻟﻄﻼﻕ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ
٢٧٠ ﺑﺎﺏ ﺗﻌﻠﻴﻖ ﺍﻟﻄﻼﻕ ﺑﺎﻟﺸﺮﻭﻁ
٢٧١ ﻓﺼﻞ ﰲ ﺗﻌﻠﻴﻘﻪ ﺑﺎﳊﻤﻞ
٢٧٧ ﺑﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳊﻠﻒ ﻭﺍﻟﺸﻚ ﰲ ﺍﻟﻄﻼﻕ
٢٧٨ ﺑﺎﺏ ﺍﻟﺮﺟﻌﺔ
٢٨١ ﻛﺘﺎﺏ ﺍﻹﻳﻼﺀ
٢٨٢ ﻛﺘﺎﺏ ﺍﻟﻈﻬﺎﺭ
٢٨٥ ﻛﺘﺎﺏ ﺍﻟﻠﻌﺎﻥ
٢٨٨ ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٠٢
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٢٩٣ ﺑﺎﺏ ﺍﻻﺳﺘﱪﺍﺀ
٢٩٤ ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ
٢٩٦ ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ
٢٩٩ ﺑﺎﺏ ﻧﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ﻭﺍﳌﻤﺎﻟﻴﻚ ﻭﺍﻟﺒﻬﺎﺋﻢ
٣٠٢ ﺑﺎﺏ ﺍﳊﻀﺎﻧﺔ
٣٠٤ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ
٣٠٦ ﺑﺎﺏ ﺷﺮﻭﻁ ﺍﻟﻘﺼﺎﺹ
٣٠٨ ﺑﺎﺏ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ
٣١٠ ﺑﺎﺏ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ
٣١١ ﺑﺎﺏ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ
٣١٣ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ
٣١٤ ﺑﺎﺏ ﻣﻘﺎﺩﻳﺮ ﺩﻳﺎﺕ ﺍﻟﻨﻔﺲ
٣١٧ ﺑﺎﺏ ﺩﻳﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﻣﻨﺎﻓﻌﻬﺎ
٣١٩ ﺑﺎﺏ ﺍﻟﺸﺠﺎﺝ ﻭﻛﺴﺮ ﺍﻟﻌﻈﺎﻡ
٣٢١ ﺑﺎﺏ ﺍﻟﻌﺎﻗﻠﺔ ﻭﻣﺎ ﲢﻤﻠﻪ
٣٢٢ ﺑﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ
٣٢٤ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ
٣٢٥ ﺑﺎﺏ ﺣﺪ ﺍﻟﺰﻧﺎ
٣٢٧ ﺑﺎﺏ ﺣﺪ ﺍﻟﻘﺬﻑ
٣٢٨ ﺑﺎﺏ ﺣﺪ ﺍﻟﺴﻜﺮ
٣٢٩ ﺑﺎﺏ ﺍﻟﺘﻌﺰﻳﺮ
٤٠٣ ﺍﻟﻔﻬﺎﺭﺱ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٣٣١ ﺑﺎﺏ ﺍﻟﻘﻄﻊ ﰲ ﺍﻟﺴﺮﻗﺔ
٣٣٤ ﺑﺎﺏ ﺣﺪ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ
٣٣٦ ﺑﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ
٣٣٨ ﺑﺎﺏ ﺣﻜﻢ ﺍﳌﺮﺗﺪ
٣٤٠ ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ
٣٤٣ ﺑﺎﺏ ﺍﻟﺬﻛﺎﺓ
٣٤٦ ﺑﺎﺏ ﺍﻟﺼﻴﺪ
٣٤٨ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ
٣٥١ ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﻷﳝﺎﻥ
٣٥٤ ﺑﺎﺏ ﺍﻟﻨﺬﺭ
٣٥٦ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ
٣٥٩ ﺑﺎﺏ ﺃﺩﺁﺏ ﺍﻟﻘﺎﺿﻲ
٣٦١ ﺑﺎﺏ ﻃﺮﻳﻖ ﺍﳊﻜﻢ ﻭﺻﻔﺘﻪ
٣٦٧ ﺑﺎﺏ "ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﺍﻟﻘﺎﺿﻲ"
٣٦٩ ﺑﺎﺏ ﺍﻟﻘﺴﻤﺔ
٣٧١ ﺑﺎﺏ ﺍﻟﺪﻋﺎﻭﻯ ﻭﺍﻟﺒﻴﻨﺎﺕ
٣٧٣ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ
٣٧٧ ﺑﺎﺏ ﻣﻮﺍﻧﻊ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﺪﺩ ﺍﻟﺸﻬﻮﺩ
٣٨٤ ﺑﺎﺏ ﺍﻟﻴﻤﲔ ﰲ ﺍﻟﺪﻋﺎﻭﻯ
٣٨٦ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ
٣٩٣ ﻓﺼﻞ ﰲ ﺍﻹﻗﺮﺍﺭ ﰲ ﺍﻤﻞ
٣٩٦ ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ ٤٠٤
ﺻﺪﺭ ﻟﻠﻤﺤﻘﱢﻖ
-١ﻟﺒﺎﺏ ﺍﻹﻋﺮﺍﺏ ﰲ ﺗﻴﺴﲑ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻟﻌﺎﻣﺔ ﺍﻟﻄﹸﻼﺏ١٤٢٥ .ﻫـ .ﻟﻠﺸﻴﺦ ﻓﻴﺼﻞ
)ﲢﻘﻴﻖ(. ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ )ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(
-٢ﺍﻟﺴﺒﻴﻜﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻋﻠﻰ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺮﺣﺒﻴﺔ١٤٢٥ ،ﻫـ ،ﻟﻠﺸـﻴﺦ ﻓﻴﺼـﻞ ﺑـﻦ
)ﲢﻘﻴﻖ(. ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ )ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(
-٣ﺍﻟﻐﺮﺭ ﺍﻟﻨﻘﻴﺔ ﻋﻠﻰ ﺍﻟﺪﺭﺭ ﺍﻟﺒﻬﻴﺔ١٤٢٦ .ﻫـ ،ﻟﻠﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒـﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ
)ﲢﻘﻴﻖ(. ﻣﺒﺎﺭﻙ) .ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(
-٤ﺭﺳﺎﻟﺘﺎﻥ ﰲ ﻋﻠﻢ ﺍﻟﻔﺮﺍﺋﺾ١٤٢٦ .ﻫـ ،ﻟﻠﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ
)ﲢﻘﻴﻖ(. )ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(
-٥ﻣﻌﺎﱂ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻟﺘﻴﺴﲑ ﻭﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺳﲑﺓ ﺍﻟﺸﻴﺦ١٤٢٧ ،ﻫـ ،ﻓﻴﺼﻞ ﺍﺑـﻦ
)ﺗﺄﻟﻴﻒ(. ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ.
-٦ﻛﻠﻤﺎﺕ ﺍﻟﺴﺪﺍﺩ ﻋﻠﻰ ﻣﱳ ﺍﻟﺰﺍﺩ١٤٢٧ ،ﻫـ ،ﻟﻠﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ
)ﲢﻘﻴﻖ(. ﻣﺒﺎﺭﻙ) .ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(
-٧ﺍﻟﻜﻨﻮﺯ ﺍﻟﺪﻓﻴﻨﺔ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﺜﻤﻴﻨﺔ١٤٢٧ .ﻫـ) ،ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(.
)ﺗﺄﻟﻴﻒ(.
-٨ﺍﻟﻨﻔﺤﺎﺕ ﺍﻟﺰﻛﻴﺔ ﻣﻦ ﺍﳌﺴﺎﺟﻼﺕ ﺍﻟﻌﻠﻤﻴﺔ١٤٢٧ .ﻫـ ،ﻟﻠﺸـﻴﺦ ﻓﻴﺼـﻞ ﺑـﻦ
)ﲢﻘﻴﻖ(. ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ) ،ﺩﺍﺭ ﻛﻨﻮﺯ ﺇﺷﺒﻴﻠﻴﺎ(.
-٩ﺍﳌﺘﺪﺍﺭﻙ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﺸﻴﺦ ﻓﻴﺼﻞ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﻣﺒﺎﺭﻙ ١٤٢٠ﻫـ.
)ﺗﺄﻟﻴﻒ(.
You might also like
- متشابه القرآنDocument558 pagesمتشابه القرآنdavudeNo ratings yet
- مناقب الإمام زيد بن علي عليه السلام - لأبي القاسم عبد العزيز بن إسحاق البغداديDocument93 pagesمناقب الإمام زيد بن علي عليه السلام - لأبي القاسم عبد العزيز بن إسحاق البغداديAlshami15No ratings yet
- مناقب الإمام زيد بن علي عليه السلامDocument39 pagesمناقب الإمام زيد بن علي عليه السلامAlshami15No ratings yet
- الإقليد من أحكام التجويد للعلامة عبد الله بن عبد الرحمن أبابطين PDFDocument26 pagesالإقليد من أحكام التجويد للعلامة عبد الله بن عبد الرحمن أبابطين PDFعمرو بن هيمانNo ratings yet
- السيره النبويهDocument17 pagesالسيره النبويهmanaralhusainiNo ratings yet
- الكلام في الكتب والطبعات للشيخ عبدالكريمDocument43 pagesالكلام في الكتب والطبعات للشيخ عبدالكريمFirman Hidayat MarwadiNo ratings yet
- صحابة دعا لهم الرسول PDFDocument105 pagesصحابة دعا لهم الرسول PDFGus Malik Imam SholahuddinNo ratings yet
- إنعام الفتّاح بشرح بهجة الأرواح PDFDocument13 pagesإنعام الفتّاح بشرح بهجة الأرواح PDFammaralshimmaryNo ratings yet
- هداية القارئ إلى تجويد كلام البارئ للمرصفيDocument283 pagesهداية القارئ إلى تجويد كلام البارئ للمرصفيأحمد أمينNo ratings yet
- Jahood Imam 1Document50 pagesJahood Imam 1ahsanNo ratings yet
- - - كتاب المزامير الشريف - عن السَّبعينيَّة 1 -Document527 pages- - كتاب المزامير الشريف - عن السَّبعينيَّة 1 -Nida DandacheNo ratings yet
- Ktbah 12Document136 pagesKtbah 12jaidahmad500No ratings yet
- تفسير ابن كثير - 21648 - Foulabook.com - PDFDocument4,149 pagesتفسير ابن كثير - 21648 - Foulabook.com - PDFzinedine djeralfiaNo ratings yet
- هداية المتعلمDocument46 pagesهداية المتعلمSyahrial MJNo ratings yet
- غاية الإمتاع في شرح متن أبي شجاع المعدلة PDFDocument633 pagesغاية الإمتاع في شرح متن أبي شجاع المعدلة PDFFirman Hidayat MarwadiNo ratings yet
- 2 5192709391798764030Document293 pages2 5192709391798764030RasoulNo ratings yet
- هكذا تكلم تبريزي - مكتبة زادDocument326 pagesهكذا تكلم تبريزي - مكتبة زادaya mohammedNo ratings yet
- بائية أبي الحسن الكرجيDocument57 pagesبائية أبي الحسن الكرجيademgaming09No ratings yet
- منهج الشيخ عبد الرزاق عفيفي وجهوده في تقرير العقيدة والرد على المخالفينDocument864 pagesمنهج الشيخ عبد الرزاق عفيفي وجهوده في تقرير العقيدة والرد على المخالفينafitoysNo ratings yet
- الثمر اليانع في رواية الإمام قالون عن نافعDocument207 pagesالثمر اليانع في رواية الإمام قالون عن نافعAymenNo ratings yet
- مناقب الإمام زيد بن علي عليه السلام لأبي القاسم عبد العزيز بن إسحاقDocument93 pagesمناقب الإمام زيد بن علي عليه السلام لأبي القاسم عبد العزيز بن إسحاقZaydi LibraryNo ratings yet
- ألفية السيوطي في علم الحديث - السيوطي ، ت المريDocument74 pagesألفية السيوطي في علم الحديث - السيوطي ، ت المريأبو يعلى البيضاويNo ratings yet
- رسائل الجنيد د علي حسن عبد القادرDocument129 pagesرسائل الجنيد د علي حسن عبد القادرMoiz ElsheikhNo ratings yet
- المذكرة في التجويدDocument119 pagesالمذكرة في التجويدBelkacem SAIDINo ratings yet
- مكتبة نور - لباب الإعراب في تيسير علم النحو لعامة الطلاب 2Document29 pagesمكتبة نور - لباب الإعراب في تيسير علم النحو لعامة الطلاب 2C1rt0uche123 CartoucheNo ratings yet
- مكتبة نور - لباب الإعراب في تيسير علم النحو لعامة الطلاب 2Document29 pagesمكتبة نور - لباب الإعراب في تيسير علم النحو لعامة الطلاب 2C1rt0uche123 CartoucheNo ratings yet
- ديوان نجم الدين بن سوار الدمشقي - تحقيق محمد أديب الجادرDocument807 pagesديوان نجم الدين بن سوار الدمشقي - تحقيق محمد أديب الجادرBurhan Mohammed Bakheet100% (2)
- بدائع المسالك الجزء 1 Rev 1443 HDocument199 pagesبدائع المسالك الجزء 1 Rev 1443 Habu dihyahNo ratings yet
- متن الصراط المستقيمpdfDocument123 pagesمتن الصراط المستقيمpdfaron victoryNo ratings yet
- الرسول قبل البعثة 3Document76 pagesالرسول قبل البعثة 3Mounsif ElmoudenNo ratings yet
- QFFatawa Al Enkar Al 3 AlanyDocument145 pagesQFFatawa Al Enkar Al 3 Alanyt.taibi8886No ratings yet
- تفسير الامام العسكري عليه السلامDocument744 pagesتفسير الامام العسكري عليه السلامalahNo ratings yet
- تفسير الامام العسكري عليه السلام PDFDocument744 pagesتفسير الامام العسكري عليه السلام PDFalahNo ratings yet
- Alrhlat Walrhalaaaaaa Fy Altarykh AlDocument200 pagesAlrhlat Walrhalaaaaaa Fy Altarykh AlOm BouchraNo ratings yet
- نيل الأماني بنظم الحذف للجكانيDocument56 pagesنيل الأماني بنظم الحذف للجكانيالقاسمجمالالدينالقاسميNo ratings yet
- Seerah2 SallabiDocument732 pagesSeerah2 SallabiEng.wissam SafaaNo ratings yet
- ديوان الحقائق ومجموع الرقائق-سيدي عبد الغني النابلسيDocument649 pagesديوان الحقائق ومجموع الرقائق-سيدي عبد الغني النابلسيFatimah AssayyidNo ratings yet
- الإمام ابن باز دروس ومواقف وعبر الشيخ عبد العزيز بن محمد السدحان حفظه الله - The Lessons & Benefits fron the life of Shaikh bin Baz - by Shaikh Dr. 'Abdul 'Aziz as-SadhanDocument127 pagesالإمام ابن باز دروس ومواقف وعبر الشيخ عبد العزيز بن محمد السدحان حفظه الله - The Lessons & Benefits fron the life of Shaikh bin Baz - by Shaikh Dr. 'Abdul 'Aziz as-SadhanMountainofknowledgeNo ratings yet
- Iqd Al Jawhar Ajluni Mutii Al Hafiz Another EdnDocument39 pagesIqd Al Jawhar Ajluni Mutii Al Hafiz Another EdnCordobaAcademyNo ratings yet
- الحركة الادبية المعاصرة في كربلاء - السيد صادق ال طعمةDocument364 pagesالحركة الادبية المعاصرة في كربلاء - السيد صادق ال طعمةShady NasserNo ratings yet
- المقصد المحمود على تحفة الممدودDocument137 pagesالمقصد المحمود على تحفة الممدودالقاسمجمالالدينالقاسميNo ratings yet
- MAL06312Document16 pagesMAL06312majene mohamedNo ratings yet
- File 1596919744783Document109 pagesFile 1596919744783Sultan MejiaNo ratings yet
- الاعتقاد القادريDocument9 pagesالاعتقاد القادريClassic BooksNo ratings yet
- الوجيز الوفي بمصطلحلتDocument38 pagesالوجيز الوفي بمصطلحلتmehmet BOSTANCINo ratings yet
- مصحف القراءات العشر المتواترة بالألوان الميسرةDocument612 pagesمصحف القراءات العشر المتواترة بالألوان الميسرةGueddami75% (4)
- Tafsir AltustariDocument241 pagesTafsir AltustariAbu Yosr Ghazi IbrahimNo ratings yet
- محمد ملك العرب PDFDocument263 pagesمحمد ملك العرب PDFNabil DakhliNo ratings yet
- فضائل القرآن لابن كثيرDocument210 pagesفضائل القرآن لابن كثيرobl97No ratings yet
- 2Document26 pages2Rasha GhorabNo ratings yet
- كفاية المتعبد للمنذريDocument79 pagesكفاية المتعبد للمنذريkonatehmuneerNo ratings yet
- الأربعون في القراءاتDocument40 pagesالأربعون في القراءاتSAID UMARNo ratings yet
- Taqrib FikihDocument188 pagesTaqrib Fikihjajang381No ratings yet
- الطريقة السمانية - النشأة والتأسيسDocument17 pagesالطريقة السمانية - النشأة والتأسيسabdulgalilNo ratings yet
- 2361Document46 pages2361Syed UmarNo ratings yet
- Manuscrit InfousenDocument38 pagesManuscrit InfousenAzurag Arrif100% (1)
- 4 5971813293902268146Document82 pages4 5971813293902268146Jakarta SelamatNo ratings yet
- التعليق على الموطأ في تفسير لغاته وغوامض إعرابه ومعانيهFrom Everandالتعليق على الموطأ في تفسير لغاته وغوامض إعرابه ومعانيهNo ratings yet
