‫‪َ ‬ﻣﺘْﻦُ ْﺍﻷَ ْﺷﺒَﺎ ِﻩ َﻭﺍﻟﻨﱠ َﻈﺎﺋِ ِﺮ ‪‬‬

‫ِﻻ ْﺑ ِﻦ ﻧُ َﺠ ْﻴ ٍﻢ ﺭﺣﻤﻪ ﷲ ‪ ٩٧٠‬ﻫـ ‪.‬‬

‫ﺍ ْﻟﻘَﺎ ِﻋ َﺩﺓُ ﺍﻟﺛﱠﺎ ِﻟﺛَﺔُ‪ » :‬ﺍ ْﻟﻳَ ِﻘ ُ‬
‫ﻳﻥ َﻻ ﻳَ ُﺯﻭ ُﻝ ِﺑﺎﻟﺷ ِّﱠﻙ «‬
‫ﺴﻴﻨﻲ‬ ‫ﺴ ِﻴّ ِﺪ ُﻣ ـ َﺤ ﱠﻤ ٍﺪ ﺃَﺑ ﻲ ﺍﻟ ﱡ‬
‫ﺴﻌُﻮ ِﺩ ﺍﻟـ ُﺤ َ‬ ‫ﻈ ﺎﺋِ ِﺮ « ﻟﻠ ﱠ‬ ‫ﺎﻅﺮ ﻋﻠ ﻰ ْﺍﻷ َ ْ‬
‫ﺷ ﺒَﺎ ِﻩ َﻭﺍﻟﻨﱠ َ‬ ‫»ﻋ ُْﻤ َﺪﺓُ ﺍﻟﻨﱠ ِ‬
‫ﺍ ْﻟـ َﺤﻨَ ِﻔ ﱡﻲ ﺭﺣﻤﻪ ﷲ ‪ ١١٧٢‬ﻫـ‪.‬‬
‫)‪(٣‬‬
‫ﺍ ْﻟﻘَﺎ ِﻋ َﺩﺓُ ﺍﻟﺛﱠﺎ ِﻟﺛ َ ﺔُ)‪» (١‬ﺍ ْﻟﻳَ ِﻘ ﻳﻥُ َﻻ ﻳَ ُﺯﻭ ُﻝ ِﺑﺎﻟ ﺷ ِّﱠﻙ « ‪ :‬ﺃﻱ ﻻ ﻳ ﺰﻭﻝ ﺑ ٍّ‬
‫ﺸﻚ‬ ‫)‪(٢‬‬

‫ﻁ ﺮﺃ ﻋﻠﻴ ﻪ‪ ،‬ﻓ ﻼ ﻳ ﺮﺩ ﻣ ﺎ ﺃﻭﺭﺩﻩ » ْﺍﻟ ـ ُﻤ ْﺠﺘَﺒَﻰ«)‪ (٤‬ﻋ ﻦ ﺑﻌ ﻀﻬﻢ ﺣﻴ ﺚ ﻗ ﺎﻝ‪ )) :‬ﻗﻴ ﻞ‬

‫ﻻ‪..............‬‬
‫‪.........................................................................................‬‬
‫ﺷﻚ)‪ (٥‬ﻣﻊ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻓﻜﻴﻒ ﻳﺮﺗﻔﻊ ﻣﺎ ﻻ ﻭﺟﻮﺩ ﻟﻪ((‪.‬‬
‫ﱠ‬
‫ُﻭﻳ ﺴﺘﻐﻨﻰ ﺣﻴﻨﺌ ٍﺬ ﻋﻤ ﺎ ﻗﻴ ﻞ ﻓ ﻲ ﺟﻮﺍﺑ ﻪ ﻣ ﻦ ﺃﻧ ﻪ ﻳﻤﻜ ﻦ ﺃﻥ ﻳﻘ ﺎﻝ‪ :‬ﺍﻷﺻ ﻞ ﺍﻟﻤﺘ ﻴﻘَ ُﻦ ﻻ‬
‫ﻳُﺰﻳﻠﻪ ﺷﻚ ﻁﺮﺃ ﻋﻠﻴﻪ‪.‬‬
‫)‪(٦‬‬
‫ﺽ ﺇﺫَﺍ‬‫ﺛﻢ ﺍﻟﻴﻘﻴﻦ ‪ :‬ﻁﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲء‪،‬ﻳُﻘَﺎ ُﻝ‪ »:‬ﻳَﻘِﻦَ ْﺍﻟـ َﻤﺎ ُء ﻓِﻲ ْﺍﻟـ َﺤ ْﻮ ِ‬

‫)‪(١‬ﺗﺮﺗﻴﺒﻬ ﺎ ﻋﻨ ﺪ ﺍﻹﻣ ﺎﻡ ﺍﻟ ﺴﻴﻮﻁﻲ ﺍﻟ ﺸﺎﻓﻌﻲ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ » ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ « ﻫ ﻲ ﺍﻟﻘﺎﻋ ﺪﺓ ﺍﻟﺜﺎﻧﻴ ﺔ‪،‬‬
‫ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ./٥٠/‬ﻭﻫ ﻲ ﺍﻟﻤ ﺎﺩﺓ ﺍﻟﺮﺍﺑﻌ ﺔ ﻓ ﻲ ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻣﺠﻠ ﺔ ﺍﻷﺣﻜ ﺎﻡ‬
‫ﻟﻌﻠﻲ ﺣﻴﺪﺭ‪.٢٢/١ .‬‬
‫ﻴﻦ " ﻫ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ‪-‬‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ﺑِﺎﻟﺸ ِّﻚ " ﺃ ْﻭ " ﺍﻟﺸ ﱡﻚ ﻻ ﻳ ُِﺰﻳ ُﻞ ﺍﻟﻴَﻘِﻴﻦَ "‪ ،‬ﺃ ْﻭ " ﻻ ﺷ ﱠَﻚ َﻣ َﻊ ﺍﻟﻴَ ِﻘ ِ‬
‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬ ‫)‪ْ "(٢‬ﺍﻟﻴَ ِﻘ ُ‬
‫ﻋﻠ ﻰ ﺍﺧ ﺘﻼﻑ ﺗﺮﺍﻛﻴﺒﻬ ﺎ ‪ -‬ﻣ ﻦ ﺃﻣﻬ ﺎﺕ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﺘ ﻲ ﻋﻠﻴﻬ ﺎ ﻣ ﺪﺍﺭ ﺍﻷﺣﻜ ﺎﻡ ﺍﻟﻔﻘﻬﻴ ﺔ‪ .‬ﻳﻘ ﻮﻝ ﺍﻹﻣ ﺎﻡ‬
‫ﺴﺎﺋِ ُﻞ ْﺍﻟ ـ ُﻤﺨ ﱠَﺮ َﺟﺔُ َ‬
‫ﻋﻠَ ْﻴ َﻬ ﺎ‬ ‫ﺏ ْﺍﻟ ِﻔ ْﻘ ِﻪ‪َ ،‬ﻭ ْﺍﻟـ َﻤ َ‬
‫ﺍﻟﺴﻴﻮﻁﻲ‪ )) :‬ﺍ ْﻋﻠَ ْﻢ ﺃ َ ﱠﻥ َﻫ ِﺬ ِﻩ ْﺍﻟﻘَﺎ ِﻋ ﺪَﺓ َ ﺗ َ ْﺪ ُﺧ ُﻞ ﻓِ ﻲ َﺟ ِﻤﻴ ِﻊ ﺃ َ ْﺑ َﻮﺍ ِ‬
‫ﺗ َ ْﺒﻠُ ُﻎ ﺛ َ َﻼﺛَﺔَ ﺃ َ ْﺭﺑَﺎﻉِ ْﺍﻟ ِﻔ ْﻘ ِﻪ َﻭﺃ َ ْﻛﺜ َ َﺮ((‪ .‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪./٥٠/‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺷﻚ‪.‬‬
‫)‪ْ »(٤‬ﺍﻟـ ُﻤﺠْ ﺘَﺒَﻰ «‪ :‬ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻧﺠﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻲ ﺍﻟﺮﺟﺎ‪ ،‬ﻣﺨﺘﺎﺭ ﺑﻦ ﻣﺤﻤ ﻮﺩ‪ ،‬ﺍﻟﺰﺍﻫ ﺪﻱ ﺍﻟﻐﺰﻣﻴﻨ ﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦٥٨‬ﻫـ‪ .‬ﺷ ﺮﺡ ﺑ ﻪ ﻣﺨﺘ ﺼﺮ ﺍﻟﻘ ﺪﻭﺭﻱ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ‪ ،‬ﻳﻮﺟ ﺪ ﻣﻨ ﻪ‬
‫ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﺑﻤﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪ ( ١٦٨١٢ ) :‬ﻭ) ‪ .( ١٦٨١٣‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻭﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪ ،١٦٦/١‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٥٩٢/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٤٢٣/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‬
‫‪.١٩٣/٧‬‬
‫)‪ (٥‬ﻓﻲ )ﺏ( ﻭ)ﺩ( ﻻ ﻳﺸﻚ‪.‬‬
‫)‪» (٦‬ﺍﻟﻴﻘ ﻴﻦ«‪ :‬ﻟﻐ ﺔ‪ :‬ﺍﻟﻌﻠ ﻢ ﻭﺯﻭﺍﻝ ﺍﻟ ﺸﻚ‪ .‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ ‪ ،٣١٠‬ﻭﻓ ﻲ ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ‪:‬‬
‫ﺍﻟﻌﻠ ﻢ ﻭﺇﺯﺍﺣ ﺔ ﺍﻟ ﺸﻚ ‪ .٤٥٧/٢‬ﻭﻓ ﻲ ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ ﻟﻠﺠﺮﺟ ﺎﻧﻲ ‪ :/٣٣٢/‬ﺍﻟﻌﻠ ﻢ ﺍﻟ ﺬﻱ ﻻ ﺷ ﻚ ﻓﻴ ﻪ‪،‬‬

‫‪١١٧‬‬
 ‫)‪(١‬‬
‫ﺍ ْﺳﺘَﻘَ ﱠﺮ ِﻓﻴ ِﻪ«‪.‬‬
‫ﻄﻠَ ُﻖ ﺍﻟﺘ ﱠ َﺮﺩﱡ ِﺩ)‪.(٣‬‬
‫ﺸ ﱡﻚ)‪ (٢‬ﻟُﻐَﺔً‪ُ :‬ﻣ ْ‬
‫َﻭﺍﻟ ﱠ‬
‫ﻭﻓ ﻲ ﺍﺻ ﻄﻼﺡ ﺍﻷﺻ ﻮﻟﻴﻴﻦ‪ :‬ﺍﺳ ﺘﻮﺍء ﻁﺮﻓ ﻲ ﺍﻟ ﺸﻲء‪ ،‬ﻭﻫ ﻮ ﺍﻟﺘﻮﻗ ﻒ ﺑ ﻴﻦ ﺍﻟ ﺸﻴﺌﻴﻦ؛‬
‫ﺑﺤﻴﺚ ﻻ ﻳﻤﻴﻞ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻓﺈﺫﺍ ﺗ ﺮ ﱠﺟﺢ ﺃﺣ ﺪﻫﻤﺎ ﻭﻟ ﻢ ﻳ ُﻄ ﺮﺡ ﺍﻵﺧ ﺮ ﻓﻬ ﻮ ﻅ ﻦ‪،‬‬
‫ﻓﺈﻥ ﻁﺮﺣﻪ ﻓﻬﻮ‬
‫‪.........................................................................................‬‬
‫)‪(٦‬‬
‫ﺍﻟﻈ ِّﻦ‪ ،‬ﻭﻫ ﻮ ﺑﻤﻨﺰﻟ ﺔ ﺍﻟﻴﻘ ﻴﻦ)‪ ،(٥‬ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﺮﺟﺢ ﻓﻬ ﻮ ﻭﻫ ﻢ‪ ،‬ﻭﺃﻣ ﺎ ﻋﻨ ﺪ ‪/‬‬ ‫ﻏﺎﻟ ﺐ)‪ (٤‬ﱠ‬
‫ﺍﻟﻔﻘﻬ ﺎء)‪ :(٧‬ﻓﻬ ﻮ ﻛ ﺎﻟﻤﻌﻨﻰ ﺍﻟﻠﻐ ﻮﻱ ﻓ ﻲ ﺳ ﺎﺋﺮ ﺍﻷﺑ ﻮﺍﺏ‪ ،‬ﻻ ﻓ ﺮﻕ ﺑ ﻴﻦ ﺍﻟﻤﺘ ﺴﺎﻭﻱ‬
‫ﻱ)‪،(٩) "(٨‬‬ ‫ﻭﺍﻟﺮﺍﺟﺢ‪،‬ﻛﻤﺎ ﺯﻋﻢ " ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ‪ ٣٩٥/٤‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻓﻬﻮ‪-:‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻬﻴﺘﻤﻲ‪:-‬‬
‫)) ﻣﺮﺍﺩﻑ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻓﺮﻕ ﺑﻌ ﻀﻬﻢ ﺑﻴﻨﻬﻤ ﺎ ﻓﻘ ﺎﻝ‪ :‬ﺍﻟﻴﻘ ﻴﻦ ﺣﻜ ﻢ ﺍﻟ ﺬﻫﻦ ﺍﻟﺠ ﺎﺯﻡ ﺍﻟ ﺬﻱ ﻻ ﻳﺘﻄ ﺮﻕ ﺇﻟﻴ ﻪ‬
‫ﺍﻟﺸﻚ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺃﻋﻢ((‪ .‬ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪.١٨٠/١٠‬‬
‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ ‪ ،٣٣٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈ ﻮﺭ ‪ ٤٥٧/١٣‬ﻭ‪ ،٤٥٨‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ‬
‫ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﻠﻲ ﺣﻴﺪﺭ ‪ ،٢٢/١‬ﺍﻟﻜﻠﻴﺎﺕ ﻟﻠﻜﻔﻮﻱ ‪.١١٦/٥‬‬
‫)‪»(٢‬ﺍﻟﺸﻚ« ﻟﻐ ﺔ‪ :‬ﻧﻘ ﻴﺾ ﺍﻟﻴﻘ ﻴﻦ ﻭﺟﻤﻌ ﻪ ﺷ ﻜﻮﻙ‪ .‬ﻳﻘ ﺎﻝ ﺷ ﻚ ﻓ ﻲ ﺍﻷﻣ ﺮ ﻭﺗ ﺸﻜﻚ ﺇﺫﺍ ﺗ ﺮﺩﺩ ﻓﻴ ﻪ ﺑ ﻴﻦ‬
‫ﺷﻴﺌﻴﻦ‪ ،‬ﺳﻮﺍء ﺍﺳﺘﻮﻯ ﻁﺮﻓﺎﻩ ﺃﻭ ﺭﺟﺢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧ ﺮ‪ .‬ﻗ ﺎﻝ ﷲ ﺗﻌ ﺎﻟﻰ‪ ﴿:‬ﻓَ ِﺈ ْﻥ ُﻛ ْﻨ ﺖَ ﻓِ ﻲ َ‬
‫ﺷ ٍّﻚ‬
‫ﺲ‪ [ ٩٤ :‬ﺃﻱ ﻏﻴ ﺮ ﻣ ﺴﺘﻴﻘﻦ‪ ،‬ﻭﻫ ﻮ ﻳﻌ ﻢ ﺣ ﺎﻟﺘﻲ ﺍﻻﺳ ﺘﻮﺍء‬ ‫ﻮﺭﺓُ ﻳُ ﻮﻧُ َ‬
‫ﺳ َ‬‫ِﻣ ﱠﻤ ﺎ ﺃ َ ْﻧ َﺰ ْﻟﻨَ ﺎ ﺇِﻟَ ْﻴ ﻚَ ﴾ ] ُ‬
‫ﻭﺍﻟﺮﺟﺤﺎﻥ‪.‬‬
‫)‪(٣‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﻄﻠ ﻊ ﻋﻠ ﻰ ﺃﺑ ﻮﺍﺏ ﺍﻟﻤﻘﻨ ﻊ ﻷﺑ ﻲ ﺍﻟﻔ ﺘﺢ ﺍﻟﺒﻌﻠ ﻲ ‪ ،٢٦/١‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ‬
‫ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٥٥/٢‬ﻭﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻔﻴﻮﻣﻲ ‪.٣٢٠‬‬
‫)‪(٤‬ﻓﻲ ) ﺩ ( ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫)‪(٥‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ ‪./١٦٨/‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /١٩٥/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٧‬ﺍﻟﻔﻘﻬﺎء ﻻ ﻳ ﺴﺘﻌﻤﻠﻮﻥ ﺍﻟ ﺸﻚ ﺑ ﺎﻟﻤﻌﻨﻰ ﺍﻷﺻ ﻮﻟﻲ‪ ،‬ﺑ ﻞ ﻳﻄﻠﻘﻮﻧ ﻪ ﻋﻠ ﻰ ﺍﻟﺘ ﺮﺩﺩ ﻭﺍﻻﺳ ﺘﻮﺍء ﺃﻱ ﻋﻠ ﻰ‬
‫ﺍﻟﺸﻚ ﻭﺍﻟﻈﻦ ﺑ ﺎﻟﻤﻌﻨﻰ ﺍﻷﺻ ﻮﻟﻲ‪ .‬ﻳﻘ ﻮﻝ ﺍﺑ ﻦ ﻗ ﻴﻢ ﺍﻟﺠﻮﺯﻳ ﺔ ﻓ ﻲ "ﺑ ﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋ ﺪ "‪)) :‬ﺣﻴ ﺚ ﺃﻁﻠ ﻖ‬
‫ﺍﻟﻔﻘﻬﺎء ﻟﻔﻆ ﺍﻟ ﺸﻚ ﻓﻤ ﺮﺍﺩﻫﻢ ﺑ ﻪ ﺍﻟﺘ ﺮﺩﺩ ﺑ ﻴﻦ ﻭﺟ ﻮﺩ ﺍﻟ ﺸﻲء ﻭﻋﺪﻣ ﻪ ﺳ ﻮﺍء ﺗ ﺴﺎﻭﻯ ﺍﻻﺣﺘﻤ ﺎﻻﻥ ﺃﻭ‬
‫ﺭﺟﺢ ﺃﺣﺪﻫﻤﺎ((‪ .‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ‪.٢٦/٤‬‬
‫ﻱ‪ ،‬ﻭﻟ ﺪ ﺳ ﻨﺔ‬ ‫ﻱ"‪ :‬ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺑﻦ ﻣﺮﻱ ﺑﻦ ﺣﺴﻦ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺤ ﺎﻓﻆ ﻣﺤﻴ ﻲ ﺍﻟ ﺪﻳﻦ ﺍﻟﻨﱠ َﻮ ِﻭ ّ‬ ‫)‪"(٨‬ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫‪٦٣١‬ﻫـ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﺎﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﻌﻤﻞ ﺑﺪﻗﺎﺋﻖ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻟﺨ ﺮﻭﺝ ﻣ ﻦ ﺧ ﻼﻑ ﺍﻟﻌﻠﻤ ﺎء‪،‬‬
‫ﻭﻛ ﺎﻥ ﻣﺤﻘﻘ ﺎ ﻣﺤ ﺮﺭﺍ ﻟﻤ ﺬﻫﺐ ﺍﻟ ﺸﺎﻓﻌﻲ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺍﻟﺮﻭﺿ ﺔ ﻭﺍﻟﻤﻨﻬ ﺎﺝ ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﻭﺷ ﺮﺡ‬
‫ﻣ ﺴﻠﻢ ﻭﺍﻷﺫﻛ ﺎﺭ ﻭﺭﻳ ﺎﺽ ﺍﻟ ﺼﺎﻟﺤﻴﻦ ﻭﺗﻬ ﺬﻳﺐ ﺍﻷﺳ ﻤﺎء ﻭﺍﻟﻠﻐ ﺎﺕ ﻭﻏﻴﺮﻫ ﺎ ﻛﺜﻴ ﺮ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ‬
‫‪٦٧٦‬ﻫـ‪..‬‬
‫ً‬
‫ﻱ ﺭﺣﻤﻪ ﷲ ﺃﻥ ﺍﻟﺸﻚ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء ﺃﻳﻀﺎ ﻫ ﻮ ﻣﻄﻠ ﻖ ﺍﻟﺘ ﺮﺩﺩ ﻛ ﺎﻟﻤﻌﻨﻰ ﺍﻟﻠﻐ ﻮﻱ‪،‬‬ ‫ﱠ‬
‫)‪(٩‬ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﻨ َﻮ ِﻭ ﱡ‬
‫ﻭﻫﺬﺍ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺸﻚ ﻭﺍﻟﻈﻦ ﻋﻨﺪﻫﻢ ﺳﻮﺍء‪ ،‬ﻭﻧﺺ ﻋﺒﺎﺭﺗ ﻪ ﻣ ﺎ ﻳﻠ ﻲ‪)) :‬ﺍﻋﻠ ﻢ ﺃﻥ ﻣ ﺮﺍﺩ‬
‫ﺍﻟﻔﻘﻬﺎء ﺑﺎﻟﺸﻚ ﻓﻲ ﺍﻟﻤ ﺎء ﻭﺍﻟﺤ ﺪﺙ ﻭﺍﻟﻨﺠﺎﺳ ﺔ ﻭﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺼﻮﻡ ﻭﺍﻟﻄ ﻼﻕ ﻭﺍﻟﻌﺘ ﻖ ﻭﻏﻴﺮﻫ ﺎ ﻫ ﻮ‪:‬‬
‫ﺍﻟﺘﺮﺩﺩ ﺑﻴﻦ ﻭﺟﻮﺩ ﺍﻟﺸﻲء ﻭﻋﺪﻣﻪ‪ ،‬ﺳﻮﺍء ﻛﺎﻥ ﺍﻟﻄﺮﻓﺎﻥ ﻓﻲ ﺍﻟﺘﺮﺩﺩ ﺳﻮﺍء ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺭﺍﺟﺤﺎ‪ ،‬ﻓﻬ ﺬﺍ‬
‫ﻣﻌﻨﺎﻩ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ .‬ﻭﺃﻣﺎ ﺃﺻ ﺤﺎﺏ ﺍﻷﺻ ﻮﻝ ﻓﻔﺮﻗ ﻮﺍ ﺑﻴﻨﻬﻤ ﺎ ﻓﻘ ﺎﻟﻮﺍ‪ :‬ﺍﻟﺘ ﺮﺩﺩ‬
‫ﺑﻴﻦ ﺍﻟﻄﺮﻓﻴﻦ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻮﺍء ﻓﻬﻮ ﺍﻟﺸﻚ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺮﺍﺟﺢ ﻅﻦ ﻭﺍﻟﻤﺮﺟ ﻮﺡ ﻭﻫ ﻢ (‪ .‬ﺍﻟﻤﺠﻤ ﻮﻉ‬

‫‪١١٨‬‬
 ‫‪.........................................................................................‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺇﻧﻤﺎ ﻗﺎﻟﻮﻩ ﻓﻲ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﻗﺪ ﻓﺮﻗﻮﺍ ﻓﻲ ﻣﻮﺍﺿﻊ ﻛﺜﻴﺮﺓ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬
‫ﻭﻟﺒﻌﺾ ﻣﺘ ﺄﺧﺮﻱ)‪ (٢‬ﺍﻷﺻ ﻮﻟﻴﻴﻦ ﻋﺒ ﺎﺭﺓ ﺃﺧ ﺮﻯ ﻭﻫ ﻲ‪ :‬ﺃﻥ ﺍﻟﻴﻘ ﻴﻦ‪ :‬ﺟ ﺰﻡ ﺍﻟﻘﻠ ﺐ ﻣ ﻊ‬
‫ﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ)‪.(٣‬‬
‫] ﻭﺍﻻﻋﺘﻘﺎﺩ)‪ :(٤‬ﺟﺰﻡ ﺍﻟﻘﻠﺐ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﻨﺎﺩ ﺇﻟﻰ ﺩﻟﻴﻞ‪...................................‬‬

‫‪.........................................................................................‬‬
‫ﻗﻄﻌﻲ [)‪ (٥‬ﻛﺎﻋﺘﻘﺎﺩ ﺍﻟﻌﺎﻣﻲ)‪.(٦‬‬
‫ﻭﺍﻟﻈ ﱡﻦ)‪ :(٧‬ﺗﺠﻮﻳﺰ ﺃﻣﺮﻳﻦ ﺃﺣﺪﻫﻤﺎ ﺃﻗﻮﻯ ] ﻣﻦ [)‪ (١‬ﺍﻵﺧﺮ‪.‬‬
‫ﱠ‬

‫ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪.٢٢٠/١‬‬

‫ﻭﻣﻤﻦ ﺃﺧﺬ ﺑﻬﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻳﻀﺎ ً ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻧﺠﻴﻢ ﻓﻘﺎﻝ‪)) :‬ﺇﻥ ﺍﻟﻈﻦ ﻋﻨﺪ ﺍﻟﻔﻘﻬ ﺎء ﻣ ﻦ ﻗﺒﻴ ﻞ ﺍﻟ ﺸﻚ ؛‬
‫ﻷﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺑ ﻪ ﺍﻟﺘ ﺮﺩﺩ ﺑ ﻴﻦ ﻭﺟ ﻮﺩ ﺍﻟ ﺸﻲء ﻭﻋﺪﻣ ﻪ ﺳ ﻮﺍء ﺍﺳ ﺘﻮﻳﺎ‪ ،‬ﺃﻭ ﺗ ﺮﺟﺢ ﺃﺣ ﺪﻫﻤﺎ (( ﻏﻤ ﺰ‬
‫ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪ ٢٤٠/١‬ﻭ‪.٢٤١‬‬
‫ﻱ ﻭﺍﺑ ﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﺑﻴ ﺎﻥ‬ ‫ﻭ‬
‫َ ِ ّ‬ ‫ﻮ‬ ‫ﱠ‬ ‫ﻨ‬‫ﺍﻟ‬ ‫ﻪ‬ ‫ﻗﺎﻟ‬ ‫ﻋ ِﻘّ ﺐ ﻋﻠ ﻰ ﻣ ﺎ‬ ‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ُﻭﺟﺪ ﺃﻧ ﻪ ُ‬
‫ﺣﻘﻴﻘ ﺔ ﺍﻟ ﺸﻚ ﻗ ﺎﻝ ﺍﻟﺰﺭﻛ ﺸﻲ ﻓ ﻲ ﺍﻟﻤﻨﺜ ﻮﺭ‪)) :‬ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﻣﻄﻠ ﻖ ﺍﻟﺘ ﺮﺩﺩ ﻭﻓ ﻲ ﺍﺻ ﻄﻼﺡ‬
‫ﺍﻷﺻ ﻮﻟﻴﻴﻦ ﺗ ﺴﺎﻭﻱ = = ﺍﻟﻄ ﺮﻓﻴﻦ‪ ،‬ﻓ ﺈﻥ ﺭﺟ ﺢ ﻛ ﺎﻥ ﻅﻨ ﺎ ﻭﺍﻟﻤﺮﺟ ﻮﺡ ﻭﻫﻤ ﺎ‪ ،‬ﻭﺃﻣ ﺎ ﻋﻨ ﺪ ﺍﻟﻔﻘﻬ ﺎء‬
‫ﻱ ﺃﻧﻪ ﻛﺎﻟﻠﻐﺔ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﺎﻭﻱ ﻭﺍﻟﺮﺍﺟﺢ ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻗ ﺎﻟﻮﻩ ﻓ ﻲ‬ ‫ﻓﺰﻋﻢ ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﻗﺪ ﻓﺮﻗﻮﺍ ﻓﻲ ﻣﻮﺍﺿﻊ ﻛﺜﻴﺮﺓ ﺑﻴﻨﻬﻤﺎ (( ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ‪.٢٥٥/٢‬‬
‫ﻭﻣﺜﻠﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ ﻓﻴﻤ ﺎ ﻗﺎﻟ ﻪ ﻓ ﻲ ﺣﻘﻴﻘ ﺔ ﺍﻟ ﺸﻚ‪ ،‬ﻓﻘ ﺎﻝ‪)) :‬ﻭﻻ ﻳﻨﺒﻐ ﻲ‬
‫ﺍﻟﺠ ﺰﻡ ﺑﺄﻧ ﻪ ﻋﻨ ﺪ ﺍﻟﻔﻘﻬ ﺎء ﻣﻄﻠﻘ ﺎ ﻣ ﻦ ﻗﺒﻴ ﻞ ﺍﻟ ﺸﻚ‪ ،‬ﻟ ﺌﻼ ﻳﺘ ﻮﻫﻢ ﺗ ﺮﻛﻬﻢ ﺍﺳ ﺘﻌﻤﺎﻟﻪ ﺑﻤﻌﻨ ﻰ ﺍﻟﻄ ﺮﻑ‬
‫ﺍﻟﺮﺍﺟﺢ ﺃﺻﻼ ﻓﺘﺄﻣﻞ ((‪ .‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٣٤/١‬‬
‫)‪ (١‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻛﻤﺎ ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ ﺣﻴ ﺚ‬
‫ﻗ ﺎﻝ‪)) :‬ﺇﻧﻬ ﻢ ﻓﺮﻗ ﻮﺍ ﺑﻴﻨﻬﻤ ﺎ ﻓ ﻲ ﺃﺑ ﻮﺍﺏ ﻣﻨﻬ ﺎ ﺑ ﺎﺏ ﺍﻹﻳ ﻼء ﻭﺣﻴ ﺎﺓ ﺍﻟﺤﻴ ﻮﺍﻥ ﺍﻟﻤ ﺴﺘﻘﺮﺓ‪ ،‬ﻭﺍﻟﻘ ﻀﺎء‬
‫ﺑ ﺎﻟﻌﻠﻢ‪ ،‬ﻭﺍﻷﻛ ﻞ ﻣ ﻦ ﺃﻣ ﻮﺍﻝ ﺍﻟﻐﻴ ﺮ‪ ،‬ﻭﺭﻛ ﻮﺏ ﺍﻟﺒﺤ ﺮ ﻟﻠﺤ ﺎﺝ‪ ،‬ﻭﺍﻟﻤ ﺮﺽ ﺍﻟﻤﺨ ﻮﻑ‪ ،‬ﻭﻭﻗ ﻮﻉ‬
‫ﺍﻟﻄﻼﻕ ((‪ .‬ﺍﻟﻐﺮﺭ ﺍﻟﺒﻬﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،١٤٤/١‬ﻭﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪ ٢٥٥/٢‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪.٧٥/١‬‬
‫)‪(٢‬ﻓﻲ )ﺟـ( ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‪.‬‬
‫)‪(٣‬ﻓﻲ ) ﺩ( ﺍﺳﺘﻨﺎﺩ ﺇﻟﻰ ﺩﻟﻴﻞ ﻗﻄﻌﻲ‪.‬‬
‫)‪(٤‬ﺍﻻﻋﺘﻘﺎﺩ ﻟﻐﺔ‪ :‬ﻣﺼﺪﺭ ﺍﻋﺘﻘﺪ‪ .‬ﻭﺍﻋﺘﻘ ﺪﺕ ﻛ ﺬﺍ‪ :‬ﻋﻘ ﺪﺕ ﻋﻠﻴ ﻪ ﺍﻟﻘﻠ ﺐ ﻭﺍﻟ ﻀﻤﻴﺮ‪ ،‬ﻭﻗﻴ ﻞ‪ :‬ﺍﻟﻌﻘﻴ ﺪﺓ‪ ،‬ﻣ ﺎ‬
‫ﻳﺪﻳﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪.٣٢٠‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ ً‪ :‬ﻳﻄﻠﻖ ﺍﻻﻋﺘﻘﺎﺩ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺼﺪﻳﻖ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﺯﻣﺎ ﺃﻭ ﻏﻴ ﺮ ﺟ ﺎﺯﻡ‪ ،‬ﻣﻄﺎﺑﻘ ﺎ ﺃﻭ ﻏﻴ ﺮ ﻣﻄ ﺎﺑﻖ‪ ،‬ﺛﺎﺑﺘ ﺎ ﺃﻭ‬
‫ﻏﻴﺮ ﺛﺎﺑﺖ‪.‬‬
‫ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺃﺣ ﺪ ﺃﻗ ﺴﺎﻡ ﺍﻟﻌﻠ ﻢ‪ ،‬ﻭﻫ ﻮ ﺍﻟﻴﻘ ﻴﻦ‪ ،‬ﻭﻗ ﺪ ﺳ ﺒﻖ ﺗﻌﺮﻳﻔ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺤ ﺼﻮﻝ ﻟﻠ ﺮﺍﺯﻱ ‪ ٨٤/١‬ﻭﻣ ﺎ‬
‫ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺍﻟﻜﻠﻴﺎﺕ ﻟﻠﻜﻔﻮﻱ ‪ ،١١٦/٥‬ﻭﺍﻟﻔﺮﻭﻕ ﻓﻲ ﺍﻟﻠﻐﺔ ﻷﺑﻲ ﻫ ﻼﻝ ﺍﻟﻌ ﺴﻜﺮﻱ ‪ ،/٦٣/‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ‬
‫ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٢٨٤/١٧ ،٢٣٩/١‬ﻭﺍﻟﻤ ﺼﺒﺎﺡ ﺍﻟﻤﻨﻴ ﺮ ﻓ ﻲ ﻏﺮﻳ ﺐ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ‬
‫ﻟﻠﻔﻴ ﻮﻣﻲ ‪ ،٣٢٠‬ﻭﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪ ،٢٧٦/٨‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﻌ ﺪﻭﻱ ﻋﻠ ﻰ‬
‫ﺷﺮﺡ ﻛﻔﺎﻳﺔ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺮﺑﺎﻧﻲ ‪.١٢٠/١‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٦‬ﻓﻲ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻤﻄﺒﻮﻋﺔ‪ :‬ﻛﺎﻋﺘﻘﺎﺩ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻄﺒﻌﻲ ﻭﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻴﻦ‪،‬‬ ‫ْ‬
‫ﻴﻦ‪َ ،‬ﻭﻗَ ْﺪ ﻳُ ْﺴﺘ َ ْﻌ َﻤ ُﻞ ﺑِ َﻤ ْﻌﻨَ ﻰ ﺍﻟﻴَ ِﻘ ِ‬ ‫ﻑ ْﺍﻟﻴَ ِﻘ ِ‬
‫ﺏ ﻗَﺘ َ َﻞ َﻭ ُﻫ َﻮ ِﺧ َﻼ ُ‬ ‫ﻅ ﱠﻦ‪ِ ،‬ﻣ ْﻦ ﺑَ ﺎ ِ‬ ‫ﺼﺪَ ُﺭ َ‬‫ﺍﻟﻈ ﱡﻦ ﻓِﻲ ﺍﻟﻠﱡﻐَ ِﺔ‪َ :‬ﻣ ْ‬ ‫)‪ (٧‬ﱠ‬
‫ﻮﺭﺓُ ﺍﻟﺒَﻘَ َﺮ ِﺓ‪َ [٤٦ :‬ﻭ ِﻣ ْﻨﻪُ‬ ‫ﺳ َ‬ ‫ﺍﺟﻌُﻮﻥَ ﴾ ] ُ‬ ‫ﻈﻨﱡﻮﻥَ ﺃَﻧﱠ ُﻬ ْﻢ ُﻣﻼَﻗُﻮ َﺭ ِﺑّ ِﻬ ْﻢ َﻭﺃَﻧﱠ ُﻬ ْﻢ ﺇِﻟَ ْﻴ ِﻪ َﺭ ِ‬‫َﻛﻘَ ْﻮ ِﻟ ِﻪ ﺗَﻌَﺎﻟَﻰ﴿ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ُ‬

‫‪١١٩‬‬
 ‫ﻭﺍﻟﻮﻫﻢ)‪ :(٢‬ﺗﺠﻮﻳﺰ)‪ (٣‬ﺃﻣﺮﻳﻦ ﺃﺣﺪﻫﻤﺎ ﺃﺿﻌﻒ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻱ)‪.(٥)"(٤‬‬ ‫ﺸ ﱡﻚ‪ :‬ﺗﺠﻮﻳﺰ ﺃﻣﺮﻳﻦ ﻻ ﻣﺰﻳﱠﺔ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻭﺍﻟ ﱠ‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﺇﺫ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻮﻫﻢ ﻣﻦ ﺃﻧﻪ‪ :‬ﺗﺠﻮﻳﺰ ﺃﻣ ﺮﻳﻦ ﺃﺣ ﺪﻫﻤﺎ ﺃﺿ ﻌﻒ‬
‫ﻣ ﻦ ﺍﻵﺧ ﺮ‪ .‬ﻳﻠﺘ ﺒﺲ ﺑ ﺎﻟﻈﻦ‪ ،‬ﻓﺎﻟ ﺼﻮﺍﺏ ﺣ ﺬﻑ ﻗﻮﻟ ﻪ‪ :‬ﺃﺣ ﺪﻫﻤﺎ ﺃﺿ ﻌﻒ ﻣ ﻦ ﺍﻵﺧ ﺮ‪ ،‬ﻳ ﺪﻝ‬
‫ﻋﻠﻴﻪ ﻣﺎ ﻗﺪﻣﻪ ﻓﻲ ﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻈﻦ ﻭﺍﻟﻮﻫﻢ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﺟﺢ ﻓﻬﻮ ﻭﻫﻢ؛ ﺇﺫ‬
‫ﻣﻌﻨ ﺎﻩ ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﺮﺟﺢ ﺃﺣ ﺪﻫﻤﺎ ﻋﻠ ﻰ ﺍﻵﺧ ﺮ ﺑ ﺄﻥ ﻛ ﺎﻥ ﺍﻟﻄﺮﻓ ﺎﻥ ﻋﻨ ﺪﻩ ﻋﻠ ﻰ ﺣ ﺪ ﺳ ﻮﺍء‪،‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺃﺿﻌﻒ ﻣﻦ ﺍﻵﺧ ﺮ ﻟ ﺰﻡ ﺗ ﺮﺟﻴﺢ ﺍﻟﻄ ﺮﻑ ﺍﻵﺧ ﺮ‪ ،‬ﻓﻴﻜ ﻮﻥ‪ (٦)/‬ﻅﻨ ﺎً‪،‬‬

‫ﺎﺭ ٍﺱ‪َ :‬ﻣ ِﻈﻨﱠ ﺔُ‬ ‫ﺎﻥ‪ ،‬ﻗَ ﺎ َﻝ ﺍ ْﺑ ُﻦ ﻓَ ِ‬

‫ﻈ ﱡ‬ ‫ﺸ ْﻲ ُء‪َ ،‬ﻭ ْﺍﻟ َﺠ ْﻤ ُﻊ ْﺍﻟ ـ َﻤ َ‬ ‫ْﺚ ﻳُ ْﻌﻠَ ُﻢ ﺍﻟ ﱠ‬ ‫ﺎء ِﻟ ْﻠ َﻤ ْﻌﻠَ ِﻢ َﻭ ُﻫ َﻮ َﺣﻴ ُ‬ ‫ْﺍﻟـ َﻤ ِﻈﻨﱠﺔُ ِﺑ َﻜﺴ ِْﺮ ﱠ‬
‫ﺍﻟﻈ ِ‬
‫ﺍﻟﻈﻨﱠﺔ ِﺑﺎﻟ َﻜﺴ ِْﺮ‪ :‬ﺍﻟﺘ ﱡ ْﻬ َﻤ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪٢٧٢/١٣‬‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ّ‬ ‫ْ‬
‫ﺿﻌُﻪُ َﻭ َﻣﺄﻟَﻔُﻪُ‪َ ،‬ﻭ ِ‬ ‫ﺸ ْﻲ ِء َﻣ ْﻮ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻴﺾ‪،‬‬ ‫ﱠ‬
‫ﺍﺟ ُﺢ َﻣ َﻊ ﺍﺣْ ﺘِ َﻤ ﺎ ِﻝ ﺍﻟﻨ ِﻘ ِ‬‫ﻲ ِ ُﻫ َﻮ‪ِ )) :‬ﺍﻻ ْﻋﺘِﻘَ ﺎﺩُ ﺍﻟ ﱠﺮ ِ‬ ‫ْ‬
‫ﻋ ﱠﺮﻓَﻪُ ﺍﻟ ُﺠ ْﺮ َﺟﺎﻧِ ّ‬ ‫ﺡ‪َ :‬ﻛ َﻤﺎ َ‬ ‫َ‬ ‫ﺍﻟﻈ ﱡﻦ ﻓِﻲ ِﺍﻻ ْ‬ ‫َﻭ ﱠ‬
‫ﺻ ِﻄﻼ ِ‬
‫ﺐ‬ ‫ﺎﺣ ُ‬ ‫ﺻ ِ‬ ‫ﺎﻥ ((‪َ .‬ﻭﺫَ َﻛ َﺮ َ‬ ‫ﺍﻟﺮﺟْ َﺤ ِ‬‫ﺼﻔَ ِﺔ ﱡ‬ ‫ﻁ َﺮﻓَﻲ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ ﺑِ ِ‬ ‫ﺸ ِّﻚ‪َ ،‬ﻭﻗِﻴ َﻞ‪ :‬ﱠ‬
‫ﺍﻟﻈ ﱡﻦ ﺃ َ َﺣﺪُ َ‬ ‫ﻴﻦ َﻭﺍﻟ ﱠ‬ ‫َﻭﻳُ ْﺴﺘ َ ْﻌ َﻤ ُﻞ ﻓِﻲ ْﺍﻟﻴَ ِﻘ ِ‬
‫ﻮﻥ ﺃ َ ْﻣﻨً ﺎ َﻭﺧ َْﻮﻓً ﺎ‪ ،‬ﺛ ُ ﱠﻢ‬
‫ﺎء ﻳَ ُﻜ ُ‬
‫ﺎﻟﺮ َﺟ ِ‬‫ﺷ ّﻜﺎً‪َ ،‬ﻛ ﱠ‬ ‫ﻮﻥ َ‬ ‫ﻮﻥ ﻳَ ِﻘﻴﻨً ﺎ َﻭﻳَ ُﻜ ُ‬ ‫ﺿﺪَﺍﺩِ؛ ِﻷَﻧﱠﻪُ ﻳَ ُﻜ ُ‬ ‫ﺍﻟﻈ ﱠﻦ ِﻣﻦَ ْﺍﻷ َ ْ‬ ‫ﺕ‪ :‬ﺃ َ ﱠﻥ ﱠ‬ ‫ْﺍﻟ ُﻜ ِﻠّﻴﱠﺎ ِ‬
‫ﻋﺪَ ِﻣ ِﻪ‪،‬‬ ‫ﺸ ِّﻚ ؛ ِﻷَﻧﱠ ُﻬ ْﻢ ﻳ ُِﺮﻳﺪُﻭﻥَ ِﺑ ِﻪ ﺍﻟﺘ ﱠ َﺮﺩﱡﺩَ ﺑَﻴْﻦَ ُﻭ ُﺟ ﻮ ِﺩ ﺍﻟ ﱠ‬
‫ﺸ ْﻲ ِء َﻭ َ‬ ‫ﺎء ِﻣ ْﻦ ﻗَ ِﺒﻴ ِﻞ ﺍﻟ ﱠ‬ ‫ﺍﻟﻈ ﱠﻦ ِﻋ ْﻨﺪَ ْﺍﻟﻔُﻘَ َﻬ ِ‬ ‫ﺫَ َﻛ َﺮ ﺃ َ ﱠﻥ ﱠ‬
‫ﺳ َﻮﺍ ٌء ﺍ ْﺳ ﺘ ََﻮﻳَﺎ ﺃ َ ْﻭ ﺗ َ َﺮ ﱠﺟ َﺢ ﺃ َ َﺣ ﺪُ ُﻫ َﻤﺎ‪َ .‬ﻭ ِﻣﺜْﻠُ ﻪُ َﻣ ﺎ ﻗَﺎﻟَ ﻪُ ﺍ ْﺑ ُﻦ ﻧُ َﺠ ﻴ ٍْﻢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ ﻟﻠﺠﺮﺟ ﺎﻧﻲ‬ ‫َ‬
‫‪،١٨٧/١‬ﺍﻟﻜﻠﻴ ﺎﺕ ﻷﺑ ﻲ ﺍﻟﺒﻘ ﺎء ﺍﻟﻜﻔ ﻮﻓﻲ ‪،١٦٥/٣‬ﻭ ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟﻔﻘ ﻪ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪.١٠٣/١‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٢‬ﺍﻟﻮﻫﻢ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻮﻫﻢ ﻣﺼﺪﺭ ﻭﻫﻢ ﻭﻫﻮ‪ :‬ﺳﺒﻖ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺍﻟﺸﻲء ﻣﻊ ﺇﺭﺍﺩﺓ ﻏﻴ ﺮﻩ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪.٦٤٤/١٢‬‬
‫ﻭﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ‪ :‬ﻫ ﻮ ﺇﺩﺭﺍﻙ ﺍﻟﻄ ﺮﻑ ﺍﻟﻤﺮﺟ ﻮﺡ‪ ،‬ﺃﻱ ﻣ ﺎ ﻳﻘﺎﺑ ﻞ ﺍﻟﻈ ﻦ‪ .‬ﻭﻫ ﻮ ﻋﻨ ﺪ ﺍﻷﺻ ﻮﻟﻴﻴﻦ‬
‫ﻁﺮﻑ ﺍﻟﻤﺮﺟﻮﺡ ﻣﻦ ﻁﺮﻓﻲ ﺍﻟﺸﻚ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﻫﺮ ﺍﻟﻨﻘﻲ ﻟﻠﻤ ﺎﺭﺩﻳﻨﻲ ‪ ،٣٢٨ /٣‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ‬
‫ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،٦٥٨/١‬ﻭﺍﻟﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻟﻠﺤ ﺼﻜﻔﻲ ‪ ،٨٢/٢‬ﻭﺍﻟﻤﺤ ﺼﻮﻝ ﻟﻠ ﺮﺍﺯﻱ‬
‫‪.٨٤/١‬‬
‫ﺑﻨ ﺎء ﻋﻠ ﻰ ﺫﻟ ﻚ ﺫﻛ ﺮ ﺍﻟﻔﻘﻬ ﺎء ﺃﻧ ﻪ ﻻ ﻳﺜﺒ ﺖ ﺣﻜ ﻢ ﺷ ﺮﻋﻲ ﺍﺳ ﺘﻨﺎﺩﺍ ﻋﻠ ﻰ ﻭﻫ ﻢ‪ ،‬ﻭﻻ ﻳﺠ ﻮﺯ ﺗ ﺄﺧﻴﺮ‬
‫ﺍﻟﺸﻲء ﺍﻟﺜﺎﺑﺖ ﺑﺼﻮﺭﺓ ﻗﻄﻌﻴﺔ ﺑﻮﻫﻢ ﻁﺎﺭﺉ‪ .‬ﻳﻨﻈﺮ‪ْ ) :‬ﺍﻟ َﻤ ﺎﺩﱠﺓ ُ ‪َ ) ( ٧٤‬ﻻ ِﻋ ْﺒ َﺮﺓ َ ِﻟﻠﺘ ﱠ َﻮ ﱡﻫ ِﻢ ( ﻓ ﻲ ﺩﺭﺭ‬
‫ﺍﻟﺤﻜﺎﻡ ﻓﻲ ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﻠﻲ ﺣﻴﺪﺭ ‪.٧٣/١‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﻳﺠﻮﺯ‪.‬‬
‫ﻱ ﺍﻟﺤﻨﻔﻲ ﺷ ﻬﺎﺏ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺗ ﻮﻓﻲ ‪ ١٠٩٨‬ﻫ ـ‪ ،‬ﻟ ﻪ‬ ‫ﻱ "‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﷴ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬ ‫)‪ "(٤‬ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋﺪﺓ ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ ﺍﻟﺪﺭ ﺍﻟﻨﻔﻴﺲ ﻓﻲ ﺑﻴﺎﻥ ﻧﺴﺐ ﺍﻹﻣ ﺎﻡ ﷴ ﺑ ﻦ ﺇﺩﺭﻳ ﺲ ﺍﻟ ﺸﺎﻓﻌﻲ‪ ،‬ﻭﻛ ﺸﻒ ﺍﻟﺮﻣ ﺰ‬
‫ﻋﻦ ﺧﺒﺎﻳﺎ ﺍﻟﻜﻨﺰ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﻭ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻻﺑ ﻦ‬
‫ﻧﺠﻴﻢ‪ ،‬ﻭﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟ ﺔ ‪،٢٥٩/١‬ﻭ ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ‬
‫ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪،١٦٤/١‬ﻭ ﺍﻟﻀﻮء ﺍﻟﻼﻣﻊ ﻟﻠﺴﺨﺎﻭﻱ ‪.٢٦١/٢‬‬
‫ﻱ ﺑﺘ ﺼﺮﻑ ﻗﻠﻴ ﻞ ﻣ ﻦ‬ ‫)‪(٥‬ﻏﻤﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ‪ ١٩٣/١‬ﻟﻠ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺍﻟ ﺴﻌﻮﺩ ‪-‬ﺭﺣﻤ ﻪ ﷲ‪ .-‬ﻭﻫ ﺬﺍ ﻣﻨﻬﺠ ﻪ ﻓ ﻲ ﻧﻘﻠ ﻪ ﻟﻨ ﺼﻮﺹ ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﺷ ﺮﺡ‬
‫ﻱ ﻓﺎﻟﻜﻼﻡ ﺍﻟﻤﻨﻘﻮﻝ ﻻ ﻳﻜﻮﻥ ﺑﻜﺎﻣﻠﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴ ﺎﻥ ﻋ ﻦ‬ ‫ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻓﻌﻨﺪﻣﺎ ﻳﻘﻮﻝ َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﻭﻗﺪ ﻳﺬﻛﺮ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺭﺣﻤﻪ ﷲ ﻛﻠﻤﺔ ﺑﺘﺼﺮﻑ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١١١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪١٢٠‬‬
‫ﻮﻫﻢ ﺑﺎﻟﺤﻴﺜﻴ ﺔ ﺑ ﺄﻥ ﻳﻘ ﺎﻝ‪ :‬ﺇﻧﱠ ﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻠﻄ ﺮﻑ‬ ‫ﺍﻟﻠﻬ ﻢ ﺇﻻ ﺃﻥ ﻳﻔ ﺮﻕ ﺑ ﻴﻦ‪ (١)/‬ﱠ‬
‫ﺍﻟﻈ ِّﻦ ﻭﺍﻟ ِ‬
‫ﺍﻟﻤﺮﺟﻮﺡ ﻭﻫﻢ‪ ،‬ﻭﻟﻠﺮﺍﺟﺢ ﱞ‬
‫ﻅﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﻼﺯﻡ ﺣﻴﻨﺌ ٍﺬ‪.‬‬
‫ﻭﻛﺬﺍ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﻴﻦ ﺇﻟﻰ ﻗﻮﻟ ﻪ‪ :‬ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﺮﺟﺢ ﻓﻬ ﻮ‬
‫ﻭﻫﻢ‪ ،‬ﻓﻴﻪ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺸﻚ ﺑﺎﻟﻮﻫﻢ؛ ﺇﺫ ﻣﻘﺘﻀﻰ ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﺮﺟﺢ ﺍﻟ ﺦ‪ .‬ﺃﻧ ﻪ ﻓ ﻲ ﺍﻟ ﻮﻫﻢ‬
‫ﻻﺑﺪ ﻣﻦ ﺗﺴﺎﻭﻱ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻄﺮﻓﻴﻦ ﻓﻴﻠﺘﺒﺲ ﺑﻤﺎ ﻗﺒﻠﻪ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺸﻚ‪ :‬ﺑﺄﻧﻪ ﺍﺳﺘﻮﺍء‪ (٢)/‬ﻁﺮﻓﻲ ﺍﻟﺸﻲء ﺍﻟﺦ‪.‬‬
‫ﺛﻢ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﱠﻚﱠ ﻋﻠﻰ ﺛﻼﺛ ِﺔ ﺃﺿﺮﺏ ٍ◌‪.‬‬
‫ﱞ‬
‫ﻭﺷﻚ ﻻ ﻳﻌﺮﻑ ﺃﺻﻠﻪ‪.‬‬ ‫ﱞ‬
‫ﻭﺷﻚ ﻁﺮﺃ ﻋﻠﻰ ﺃﺻﻞ ﻣﺒﺎﺡ‪،‬‬ ‫ﺷﻚ ﻁﺮﺃ ﻋﻠﻰ ﺃﺻﻞ ﺣﺮﺍﻡ‪،‬‬ ‫ﱞ‬
‫ﻓﺎﻷﻭﻝ‪ :‬ﻣﺜﻞ ﺃﻥ ﻳﺠﺪ ﺷﺎﺓ ﻣﺬﺑﻮﺣﺔ ﻓﻲ ﺑﻠﺪ ﻓﻴﻬﺎ ﻣﺴﻠﻤﻮﻥ ﻭﻣﺠﻮﺱ)‪ ،(٣‬ﻓﻼ ﺗﺤﻞ ﺣﺘ ﻰ‬
‫ﻷﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻟﺤﺮﻣﺔ؛ ﺇﺫ ِﺣ ﱡﻞ ﺍﻷﻛﻞ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺗﺤﻘﻖ ﺍﻟﺬﻛﺎﺓ‬ ‫ﻳﻌﻠﻢ ﺃﻧﱠﻬﺎ ﺫﻛﺎﺓ ُ ﻣﺴﻠﻢ؛ ﱠ‬
‫)‪(٥‬‬
‫ﺍﻟﻐﺎﻟﺐ ﻓﻴﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺟﺎﺯ ﺍﻷﻛﻞ‬
‫َ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺼﺎﺭ ِﺣ ﱡﻞ)‪ (٤‬ﺍﻷﻛﻞ ﻣﺸﻜﻮﻛﺎً‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬
‫ﻋﻤﻼً ﺑﺎﻟﻐﺎﻟﺐ ﺍﻟﻤﻔﻴﺪ ﻟﻠﺤﻞ)‪.(٦‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺠﺪ ﻣﺎء ﻣﺘﻐﻴﺮﺍ ً ْ‬
‫ﻭﺍﺣﺘ ُ ِﻤ َﻞ ُ‬
‫ﺗﻐﻴﺮﻩ ﺑﻨﺠﺎﺳﺔ‪ ،‬ﺃﻭ ﻁﻮ ِﻝ ﻣﻜﺚ‪ ،‬ﻳﺠﻮﺯ ﺍﻟﺘﻄﻬﺮ‬
‫ﺑﻪ ﻋﻤﻼً‬
‫‪.........................................................................................‬‬
‫ﺑﺄﺻﻞ ﺍﻟﻄﻬﺎﺭﺓ)‪.(٧‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٧٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪)(٣‬ﺍﻟﻤﺠﻮﺱ(‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻜﻔﺮﺓ ﻛﺎﻥ ﻅﻬﻮﺭﻫﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻳﻌﺒﺪﻭﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨ ﺎﺭ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪،٨٥٥/٢‬ﻭ ﺍﻟﻤﻄﻠﻊ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﻤﻘﻨﻊ ﻷﺑﻲ ﺍﻟﻔﺘﺢ ﺍﻟﺒﻌﻠﻲ ‪،٢٣٣‬ﻭ ﺗﻔ ﺴﻴﺮ ﺍﻟﻄﺒ ﺮﻱ‬
‫‪.١٢٩/١٧‬‬
‫)‪(٤‬ﻓﻲ )ﺏ( ﺇﺫ ﺣﻞ‪.‬‬
‫)‪(٥‬ﻓﻲ)ﺃ( ﻭ)ﺏ( ﻭ)ﺩ( ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﺣﺮ َﻣﺘﺎ ﻣﻌ ﺎ ً ﻟﺤ ﺼﻮﻝ ﺳ ﺒﺐ ﺍﻟﺘﺤ ﺮﻳﻢ ﻭ ﻫ ﻮ ﺍﻟ ﱠ‬
‫ﺸ ﱡﻚ‪ .‬ﻓﻠ ﻮ ُﻭ ِﺟ ﺪَﺕ‬ ‫ﺖ ﻋﻠﻴﻪ ﺍﻟﻤﺬﻛﺎﺓ ﺑﺎﻟﻤﻴﺘﺔ ُ‬ ‫)‪(٦‬ﻣﻦ ْﺍﻟﺘَﺒَ َ‬
‫ﺴ ْ‬
‫ﺷﺎﺓ ٌ ﻣﺬﺑﻮﺣﺔٌ ﺑﺒﻠ ٍﺪ ﻓﻴﻪ ﻣﻦ ﺗﺤﻞ ﺫﺑﻴﺤﺘﻪ ﻭﻣﻦ ﻻ ﺗﺤﻞ ﺫﺑﻴﺤﺘﻪ ﻛﺎﻟﻤﺠﻮﺳﻲ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺸﻚ ﻓﻲ ﺫﺍﺑﺤﻬ ﺎ‪،‬‬
‫ﻻ ﺗﺤﻞ ﺇﻻ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻠ ﺪ ﻣ ﻦ ﺗﺤ ﻞ ﺫﺑﻴﺤ ﺘﻬﻢ‪ .‬ﻭﻓ ﻲ ﻣﻌﻨ ﻰ ﺍﻟﻤﺠﻮﺳ ﻲ ﻛ ﻞ ﻣ ﻦ ﻟ ﻢ ﺗﺤ ﻞ‬
‫ﻱ ﻓ ﻲ ﺍﻟﻤﺠﻤ ﻮﻉ ‪ )) :٧٥/٩‬ﺫﺑ ﺎﺋﺢ ﺍﻟﻤﺠ ﻮﺱ ﺣ ﺮﺍﻡ ﻋﻨ ﺪﻧﺎ‪ ،‬ﻭﻗ ﺎﻝ ﺑ ﻪ ﺟﻤﻬ ﻮﺭ‬ ‫ﺫﺑﻴﺤﺘﻪ‪ .‬ﻗ ﺎﻝ ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫ﺍﻟﻌﻠﻤﺎء‪ ،‬ﻭﻧﻘﻠﻪ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻋﻦ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎء ((‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪،٨٤/٩‬‬
‫ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٣٣٤/١‬ﻭﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ‬
‫‪ .٤١٠/١٠‬ﺭﻭﺿ ﺔ ﺍﻟﻄ ﺎﻟﺒﻴﻦ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٢٧٠/٣‬ﻭﺍﻹﻗﻨ ﺎﻉ ﻓ ﻲ ﺣ ﻞ ﺃﻟﻔ ﺎﻅ ﺃﺑ ﻲ ﺷ ﺠﺎﻉ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‬
‫‪ ،٥٨١/٢‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٨١/٤‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٧٣/‬ﻭﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻟﻠﺤ ﺼﻜﻔﻲ ‪،١٨٦/١‬‬

‫‪١٢١‬‬
‫)‪(١‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺜﻞ ﻣﻌﺎﻣﻠﺔ ﻣﻦ‪ (٢)/‬ﺃﻛﺜﺮ ﻣﺎﻟﻪ ﺣﺮﺍﻡ‪ ،‬ﻻ ﺗﺤﺮﻡ ﻣﺒﺎﻳﻌﺘﻪ ﺣﻴﺚ ﻟﻢ ﻳﺘﺤﻘﻖ‬
‫ﺣﺮﻣﺔ ﻣﺎ ﺃﺧﺬﻩ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﺮﻩ ﺧﻮﻓﺎ ً ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻲ‬
‫ﺍﻟﺤﺮﺍﻡ)‪.......................................(٣‬‬
‫‪.........................................................................................‬‬
‫ﺢ ْﺍﻟـ ُﻤﺪَﺑ ِﱠﺮ)‪.(١)« (٤‬‬
‫ﻛﺬﺍ ﻓﻲ » ﻓَﺘْ ِ‬
‫ﺣﺎﺷ ﻴﺔ ﺍﻟﻄﺤﻄ ﺎﻭﻱ ﻋﻠ ﻰ ﻣﺮﺍﻗ ﻲ ﺍﻟﻔ ﻼﺡ ‪ ،٢٤/١‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ‬
‫ﻟﻠﺨﺮﺷﻲ ‪ ،٥٣/١‬ﻭﺍﻟﻤﻨﺘﻘﻰ ﺷﺮﺡ ﺍﻟﻤﻮﻁﺄ ﻟﻠﺒﺎﺟﻲ ‪ ،٥٥/١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،٦٢/١‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ‬
‫ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٢١٨/١‬ﻭ‪ ،٢٨٧/٢‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪،٢٠/١‬ﻭ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ‬
‫ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.٢١٤/١‬‬
‫)‪(١‬ﻓﻲ ) ﺏ( ﻭ)ﺟـ( ﻣﻄﻠﺐ‪.‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /١٩٦/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺟـ(‪.‬‬
‫ّ‬ ‫)‪)(٣‬ﻣﻌﺎﻣﻠ ﺔ ﻣ ﻦ ﻏﺎﻟ ﺐ ﻣﺎﻟ ﻪ ﺣ ﺮﺍﻡ(‪ :‬ﻣ ﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﺃﻧ ﻪ »ﺇﺫﺍ ﺍﺟﺘﻤ ﻊ ﺍﻟﺤ ﻼﻝ ﻭﺍﻟﺤ ﺮﺍﻡ ُ‬
‫ﻏ ِﻠ ﺐ‬
‫ﺍﻟﺤﺮﺍﻡ«‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺧﺮﺝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﺮﻭﻉ ﻣﻨﻬﺎ‪ :‬ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﺃﻛﺜﺮ ﻣﺎﻟ ﻪ ﺣ ﺮﺍﻡ ﺇﺫﺍ ﻟ ﻢ ﻳﻌ ﺮﻑ‬
‫ﻋﻴﻨﻪ ﻻ ﻳﺤﺮﻡ ﻓﻲ ﺍﻷﺻﺢ ﻟﻜﻦ ﻳﻜﺮﻩ‪ .‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪.١٠٧‬‬
‫ﻭﺫﻫ ﺐ ﺑﻌ ﺾ ﺍﻟﻔﻘﻬ ﺎء ﻭﻣ ﻦ ﺑﻴ ﻨﻬﻢ ﺍﻟﻐﺰﺍﻟ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻳﺤ ﺮﻡ ﺍﻟﺘﻌﺎﻣ ﻞ ﻣ ﻊ ﻣ ﻦ ﻏﺎﻟ ﺐ ﻣﺎﻟ ﻪ ﻣ ﻦ‬
‫ﺍﻟﺤﺮﺍﻡ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ :‬ﻓﻲ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﺍﻋﺘ ﺮﻑ ﺑ ﺄﻥ ﺃﻛﺜ ﺮ ﻣﺎﻟ ﻪ ﺣ ﺮﺍﻡ‪ )) :‬ﺇﻥ ﻏﻠ ﺐ ﺍﻟﺤ ﺮﺍﻡ‬
‫ﻋﻠﻴﻪ ﺑﺤﻴﺚ ﻳﻨﺪﺭ ﺍﻟﺨﻼﺹ ﻣﻨﻪ ﻟﻢ ﺗﺠﺰ ﻣﻌﺎﻣﻠﺘﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﺮ ﺇﻧﺴﺎﻥ ﺑﺄﻥ ﻓﻲ ﻳﺪﻩ ﺃﻟ ﻒ ﺩﻳﻨ ﺎﺭ ﻛﻠﻬ ﺎ‬
‫ﺣ ﺮﺍﻡ ﺇﻻ ﺩﻳﻨ ﺎﺭﺍ ﻭﺍﺣ ﺪﺍ‪ ،‬ﻓﻬ ﺬﺍ ﻻ ﺗﺠ ﻮﺯ ﻣﻌﺎﻣﻠﺘ ﻪ ﺑ ﺪﻳﻨﺎﺭ ﻟﻨ ﺪﺭﺓ ﺍﻟﻮﻗ ﻮﻉ ﻓ ﻲ ﺍﻟﺤ ﻼﻝ ((‪ .‬ﻗﻮﺍﻋ ﺪ‬
‫ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻣﺼﺎﻟﺢ ﺍﻷﻧﺎﻡ ‪.٨٤/١‬‬
‫ﻭﺟﺎء ﻓﻲ ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ‪ )) :‬ﻓﺎﺋﺪﺓ ﻗﺎﻝ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ‪ :‬ﻳﻜﺮﻩ ﺍﻷﺧ ﺬ ﻣﻤ ﻦ ﺑﻴ ﺪﻩ ﺣ ﻼﻝ ﻭﺣ ﺮﺍﻡ ﻭﻗ ﻮﻝ‬
‫ﺍﻟﻐﺰﺍﻟﻲ ﻳﺤﺮﻡ ﺍﻷﺧﺬ ﻣﻤﻦ ﺃﻛﺜﺮ ﻣﺎﻟﻪ ﺣﺮﺍﻡ ﻭﻛﺬﺍ ﻣﻌﺎﻣﻠﺘ ﻪ ﺷ ﺎﺫ ((‪ .‬ﻓ ﺘﺢ ﺍﻟﻤﻌ ﻴﻦ ‪ ٢١٤/٢‬ﻭﻳﻨﻈ ﺮ‪:‬‬
‫ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻓﻲ ﺣﻞ ﺃﻟﻔﺎﻅ ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ﻟﻠﺴﻴﺪ ﺍﻟﺒﻜﺮﻱ ‪.٣٥٥ /٢‬‬
‫ﻱ ﻗﻮﻝ ﺍﻟﻐﺰﺍﻟﻲ ﺑﺎﻟﺤﺮﻣﺔ ﻣﻊ ﺃﻧﻪ ﺗﺒﻌﻪ ﻓﻲ ﺷﺮﺡ ﻣﺴﻠﻢ‪ .‬ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ‪.٣٥٥/٢‬‬ ‫ﻭﺃﻧﻜﺮ ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫ﻭﻓ ﻲ ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻗ ﺎﻝ‪ )) :‬ﺍﻋﻠ ﻢ ﺃﻥ ﻣ ﻦ ﺃﻛﺜ ﺮ ﻣﺎﻟ ﻪ ﺣ ﻼﻝ ﻭﺃﻗﻠ ﻪ ﺣ ﺮﺍﻡ ﺍﻟﻤﻌﺘﻤ ﺪ ﺟ ﻮﺍﺯ‬
‫ﻣﻌﺎﻣﻠﺘﻪ = = ﻭﻣﺪﺍﻳﻨﺘﻪ ﻭﺍﻷﻛﻞ ﻣﻦ ﻣﺎﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟﻘﺎﺳ ﻢ ﺧﻼﻓ ﺎ ﻷﺻ ﺒﻎ ﺍﻟﻘﺎﺋ ﻞ ﺑﺤﺮﻣ ﺔ ﺫﻟ ﻚ‪،‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺃﻛﺜﺮ ﻣﺎﻟﻪ ﺣﺮﺍﻡ ﻭﺍﻟﻘﻠﻴﻞ ﻣﻨﻪ ﺣﻼﻝ ﻓﻤﺬﻫﺐ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻛﺮﺍﻫﺔ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻣﺪﺍﻳﻨﺘ ﻪ ﻭﺍﻷﻛ ﻞ‬
‫ﻣ ﻦ ﻣﺎﻟ ﻪ ﻭﻫ ﻮ ﺍﻟﻤﻌﺘﻤ ﺪ ﺧﻼﻓ ﺎ ﻷﺻ ﺒﻎ ﺍﻟﻤﺤ ﺮﻡ ﻟ ﺬﻟﻚ ((‪ .‬ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ‪،٢٧٧/٣‬ﻭﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،٣٤٣/٥‬ﻭﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻓﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪،٢٧٧/٥‬‬
‫ﻭﺷﺮﺡ ﻣﺨﺘﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪،١٩٣/٧‬ﻭ ﺣﺎﺷ ﻴﺔ ﺍﻟ ﺼﺎﻭﻱ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟ ﺼﻐﻴﺮ ‪،٣٦٧/٣‬ﻭ‬
‫ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻔﻘﻬﻴ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪،١٥٣/٢‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ‬
‫‪٤٢٠/٩‬ﻭ‪،٤٢١‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٨١/٤‬‬
‫ﻲِ‬
‫ﺴ ْﻤﺪِﻳ ِﺴ ّ‬
‫ﺼﺮ « ﻓﻲ ﻋﻠﻢ ﺍﻟﻘﻀﺎء‪ ،‬ﻟﻠﺸﻴﺦ ﷴ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﺃﺣﻤ ﺪ‪ ،‬ﺍﻟ ﱠ‬ ‫)‪»(٤‬ﻓَﺘْ ُﺢ ْﺍﻟ ُﻤﺪَﺑ ِﱠﺮ ﻟﻠﻌَ ِ‬
‫ﺎﺟ ِﺰ ﺍﻟ ُﻤﻘَ ِ‬
‫ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٩٣٢‬ﻫ ـ‪ ،‬ﻣ ﻦ ﻣﺆﻟﻔﺎﺗ ﻪ‪ :‬ﻓَ ﺘْ ُﺢ ْﺍﻟ ُﻤ ﺪَﺑ ِﱠﺮ ﻭﻫ ﻮ ﻣﺨﻄ ﻮﻁ ﻛﻤ ﺎ ﺫﻛ ﺮ ﺍﻟﺰﺭﻛﻠ ﻲ‪،‬‬
‫ﻭﻓ ﻴﺾ ﺍﻟﻐﻔ ﺎﺭ ﺷ ﺮﺡ ﺍﻟﻤﺨﺘ ﺎﺭ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪،٢١٧/٢‬‬
‫ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٠٢/٥‬‬

‫‪١٢٢‬‬
 ‫)‪(٢‬‬
‫ﺑﺎﻟﻤﺴﺄﻟﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﻲ‪» :‬ﺟﻮﺍﺯ ﻧﺴﺦ‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻧُ ِﻘﻀﺖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﻘﺮﺁﻥ‪.........‬‬
‫‪.........................................................................................‬‬
‫ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ«)‪.(٣‬‬
‫)‪(١‬ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﺍﻟﺜﻼﺛﺔ )ﺏ( ﻭ)ﺟـ( ﻭ)ﺩ( ﻓَ ﺘْ ُﺢ ْﺍﻟ ُﻤ ﺪَﺑ ِﱠﺮ ﻭﻓ ﻲ )ﺃ( ﻓَ ﺘْ ُﺢ ﺍﻟﻘ ﺪﻳﺮ‪ ،‬ﻭﻋﻨ ﺪ ﺍﻟﺮﺟ ﻮﻉ‬
‫ﻱ ﻭﺟ ﺪ ﺃﻥ ﺍﻟﻜﺘ ﺎﺏ ﻫ ﻮ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻭﻓ ﻲ ﺣﺎﺷ ﻴﺔ ﺍﻟﻄﺤﻄ ﺎﻭﻱ‬ ‫ﺇﻟﻰ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻟﻠ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ ﺫﻛﺮﻩ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻭﻧ ﺼﻪ )) ﻗ ﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟ ﺸﻚ ﻋﻠ ﻰ ﺛﻼﺛ ﺔ ﺃﺿ ﺮﺏ ﺷ ﻚ ﻁ ﺮﺃ‬
‫ﻋﻠﻰ ﺃﺻ ﻞ ﺣ ﺮﺍﻡ ﻭﺷ ﻚ ﻁ ﺮﺃ ﻋﻠ ﻰ ﺃﺻ ﻞ ﻣﺒ ﺎﺡ ﻭﺷ ﻚ ﻻ ﻳﻌ ﺮﻑ ﺃﺻ ﻠﻪ ﻓ ﺎﻷﻭﻝ‪ ...‬ﻛ ﺬﺍ ﻓ ﻲ ﻓ ﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ﻗﺎﻟ ﻪ ﺃﺑ ﻮ ﺍﻟ ﺴﻌﻮﺩ ﻓ ﻲ ﺣﺎﺷ ﻴﺘﻪ ﻋﻠ ﻰ ﺍﻷﺷ ﺒﺎﻩ‪ .(( / ٢٤/ ١.‬ﻭﻋﻨ ﺪ ﺍﻟﺮﺟ ﻮﻉ ﺇﻟ ﻰ ﻛﺘ ﺎﺏ ﻓ ﺘﺢ‬
‫ﺼﺮ« ﻓ ﻲ ﻋﻠ ﻢ‬ ‫ﺍﻟﻘ ﺪﻳﺮ ﻟ ﻢ ﺃﺟ ﺪ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ‪.‬ﻓﺎﻟﻜﺘ ﺎﺏ ﻭﷲ ﺃﻋﻠ ﻢ ﻫ ﻮ »ﻓَ ﺘْ ُﺢ ْﺍﻟ ـ ُﻤﺪَﺑ ِﱠﺮ ﻟﻠﻌَ ِ‬
‫ﺎﺟ ِﺰ ﺍﻟ ُﻤﻘَ ِ‬
‫ﻲ ِ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﻫ ﺬﺍ ﻭﻗ ﺪ ﺃﺷ ﺎﺭ ﺍﻹﻣ ﺎﻡ ﺃﺑ ﻮ ﺍﻟ ﺴﻌﻮﺩ‬ ‫ﺴ ْﻤﺪِﻳ ِﺴ ّ‬
‫ﺍﻟﻘﻀﺎء ﻟﻠﺸﻴﺦ ﷴ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟ ﱠ‬
‫ﻲ ِ‪.‬‬
‫ﺴ ْﻤﺪِﻳ ِﺴ ّ‬
‫ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﻣﻦ ﺷﺮﺣﻪ ﺃﻧﻪ ﻟﻠ ﱠ‬
‫ﻛﻤ ﺎ ﻧﻘ ﻞ ﺍﻹﻣ ﺎﻡ ﺍﻟ ﺴﻴﻮﻁﻲ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﺃﺿ ﺮﺏ ﺍﻟ ﺸﻚ ﻋ ﻦ ﺍﻟ ﺸﻴﺦ ﺃﺑ ﻲ ﺣﺎﻣ ﺪ‬
‫ﺍﻹﺳﻔﺮﺍﺋﻴﻨﻲ ‪./٧٥/‬‬
‫)‪(٢‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺑﻤﺜﻠﻬﺎ‪ ،‬ﻭﺍﻵﺣﺎﺩ‬
‫ﺑﺎﻵﺣﺎﺩ‪.‬‬
‫ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺴﻨﺔ‬ ‫ﻭﻧﺴﺦ‬ ‫ﺑﺎﻟﺴﻨﺔ‪،‬‬ ‫ﺍﻟﻜﺘﺎﺏ‬
‫ﻧﺴﺦ‬ ‫ﻓﻲ‬ ‫ﺍﻟﺨﻼﻑ‬ ‫ﻭﺇﻧﻤﺎ‬
‫‪= .....................................‬‬
‫= ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺍﻟﻤﻨﺴﻮﺥ ﺛﺎﺑﺘﺎ ً ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺳﺦ ﺛﺎﺑﺘﺎ ً ﺑﺴﻨﺔ ﻣﺘﻮﺍﺗﺮﺓ ﺃﻭ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻓﻘﺪ‬
‫ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﻣﺬﻫﺒﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺟﻤﻬﻮﺭ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻣﻦ ﺍﻷﺷ ﺎﻋﺮﺓ ﻭﺍﻟﻤﻌﺘﺰﻟ ﺔ ﻭﻣ ﻦ ﺍﻟﻔﻘﻬ ﺎء ﻣﺎﻟ ﻚ ﻭﺃﺻ ﺤﺎﺏ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‬
‫ﻭﺍﺑﻦ ﺳﺮﻳﺢ ﺇﻟﻰ ﺍﻟﺠﻮﺍﺯ‪.‬‬
‫ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺫﻫ ﺐ ﺍﻟ ﺸﺎﻓﻌﻲ ﻭﺃﻛﺜ ﺮ ﺃﺻ ﺤﺎﺑﻪ ﻭﺍﻟ ﺼﻴﺮﻓﻲ ﻭﺃﻛﺜ ﺮ ﺃﻫ ﻞ ﺍﻟﻈ ﺎﻫﺮ ﺇﻟ ﻰ ﺍﻟﻤﻨ ﻊ ﻭﻋ ﺪﻡ‬
‫ﺍﻟﺠﻮﺍﺯ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺮﻭﺿ ﺔ ﻻﺑ ﻦ ﻗﺎﻣ ﺔ ‪ ،٣٢١/١‬ﻭﺍﻹﺣﻜ ﺎﻡ ﻟﻶﻣ ﺪﻱ ‪ ،١٣٥/٣‬ﻭﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ‬
‫‪،١٢٣/١‬ﻭﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ‪ ،٦٩/٢‬ﻭﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﻟﻠﺒ ﺰﺩﻭﻱ ‪.٣٥١/٣‬ﻭ ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻓ ﻲ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٦٢/٥‬ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪.١٣٧/٣‬‬
‫)‪(٣‬ﻻ ﺧ ﻼﻑ ﺑ ﻴﻦ ﺍﻟﻌﻠﻤ ﺎء ﻋﻠ ﻰ ﺟ ﻮﺍﺯ ﻧ ﺴﺦ ﺍﻟﻜﺘ ﺎﺏ ﺑﺎﻟﻜﺘ ﺎﺏ‪ ،‬ﻭﺍﻟ ﺴﻨﺔ ﺍﻟﻤﺘ ﻮﺍﺗﺮﺓ ﺑﻤﺜﻠﻬ ﺎ‪ ،‬ﻭﺍﻵﺣ ﺎﺩ‬
‫ﺑﺎﻵﺣﺎﺩ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﻧﺴﺦ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﻧﺴﺦ ﺍﻟﺴﻨﺔ ﺑﺎﻟﻜﺘﺎﺏ‪.‬‬
‫ﺇﺫﺍ ﻛ ﺎﻥ ﺍﻟﺤﻜ ﻢ ﺍﻟﻤﻨ ﺴﻮﺥ ﺛﺎﺑﺘ ﺎ ً ﺑ ﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛ ﺎﻥ ﺍﻟﻨﺎﺳ ﺦ ﺛﺎﺑﺘ ﺎ ً ﺑ ﺴﻨﺔ ﻣﺘ ﻮﺍﺗﺮﺓ ﺃﻭ ﻣ ﺸﻬﻮﺭﺓ‪ ،‬ﻓﻘ ﺪ‬
‫ﺍﺧﺘﻠﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﻣﺬﻫﺒﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺟﻤﻬﻮﺭ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻣﻦ ﺍﻷﺷ ﺎﻋﺮﺓ ﻭﺍﻟﻤﻌﺘﺰﻟ ﺔ ﻭﻣ ﻦ ﺍﻟﻔﻘﻬ ﺎء ﻣﺎﻟ ﻚ ﻭﺃﺻ ﺤﺎﺏ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‬
‫ﻭﺍﺑﻦ ﺳﺮﻳﺢ ﺇﻟﻰ ﺍﻟﺠﻮﺍﺯ‪.‬‬
‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻭﺃﺣﻤﺪ ﻭﺍﻟﺼﻴﺮﻓﻲ ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺇﻟﻰ ﺍﻟﻤﻨﻊ ﻭﻋ ﺪﻡ‬
‫ﺍﻟﺠﻮﺍﺯ‪.‬‬

‫‪١٢٣‬‬
 ‫ﺇﻥ ﺍﻟ ﱠ‬
‫ﺸﻲء ﺍﻟﺜﺎﺑ ﺖ ﺑ ﺸﻲء ﻻ ﻳﺮﺗﻔ ﻊ ﺇﻻ‬ ‫ﻭﺍﻟﺠ ﻮﺍﺏ‪ :‬ﺇﻧ ﻪ ﻟ ﻢ ﻳُ َﺮ ْﺩ ﺑ ﺎﻟﻴﻘﻴﻦ ﺍﻟﻘﻄ ﻊ‪ ،‬ﺑ ﻞ ﱠ‬
‫ﺑﻤﺜﻠ ﻪ ﻭﺍﻟ ﻨﱠﺺ ﻭﺧﺒ ﺮ ﺍﻟﻮﺍﺣ ﺪ ﺳ ﻮﺍء ﻓ ﻲ ﻭﺟ ﻮﺏ ﺍﻟﻌﻤ ﻞ‪ ،‬ﻭﻫ ﻮ ﻛ ﺎﻑ ﻓ ﻲ ﺍﻷﺣﻜ ﺎﻡ‬
‫ﻛﺬﺍ‪................‬‬
‫‪.........................................................................................‬‬

‫ﻱ")‪ (٣‬ﺑﺘﺼﺮﻑ‪.‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٢) (١‬‬
‫ﻓﻲ » ﻗَ َﻮﺍ ِﻋﺪَ ﱠ‬
‫ﺍﻟﺰﺭ َﻛﺸِﻲ «‬
‫ﻲ")‪ (٤‬ﻣﺒﻨﻲ)‪ (٥‬ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻣﻦ »ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﺄﻥ ﻣﺎ ﺫﻛﺮﻩ " ﱠ‬
‫ﺍﻟﺰﺭ َﻛ ِﺸ ﱡ‬ ‫ﻭﺗُﻌﻘّﺐ ﱠ‬
‫)‪(٦‬‬
‫ﺑﺨﺒﺮ ﺍﻵﺣﺎﺩ«‪ ،‬ﺃﻣﺎ ]ﻋﻠﻰ[ ﻣﺬﻫﺒﻨﺎ ﻓ ﻼ ﻳﺠ ﻮﺯ ﻛﻤ ﺎ ﻫ ﻮ ﻣ ﺼﺮﺡ ﺑ ﻪ‪ ،‬ﻓ ﺪﻋﻮﺍﻩ ﻧﻘ ﺾ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻏﻴﺮ ﻣﺴﻠّﻢ‬
‫‪.........................................................................................‬‬
‫ﻲ")‪.(١)[ (٧‬‬
‫ﺍﻟﺮﻣﺪُﻭ ِﺳ ﱡ‬
‫]ﻛﺬﺍ ﺫﻛﺮﻩ " ﱠ‬

‫ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺮﻭﺿ ﺔ ﻻﺑ ﻦ ﻗﺎﻣ ﺔ ‪ ،٣٢١/١‬ﻭﺍﻹﺣﻜ ﺎﻡ ﻟﻶﻣ ﺪﻱ ‪ ،١٣٥/٣‬ﻭﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ‬

‫‪،١٢٣/١‬ﻭ ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ‪ ،٦٩/٢‬ﻭﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻟﻠﺒ ﺰﺩﻭﻱ ‪.٣٥١/٣‬ﻭ ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻓ ﻲ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٦٢/٥‬ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪.١٣٧/٣‬‬
‫)‪(١‬ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ‪ :‬ﻟﺒﺪﺭ ﺍﻟﺪﻳﻦ ﷴ ﺑﻦ ﺑﻬﺎﺩﺭ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﺰﺭﻛﺸﻲ )‪٧٩٤‬ﻫ ـ‪١٣٩٢-‬ﻡ(‪ ،‬ﻭﻫ ﻮ‬
‫ﻛﺘﺎﺏ ﻓﻲ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘ ﻲ ﻳﻨ ﺪﺭﺝ ﺗﺤﺘﻬ ﺎ ﺃﺣﻜ ﺎﻡ ﺍﻟﻔﻘ ﻪ ﻭﺗ ﻀﻢ ﻓﺮﻭﻋ ﺎ ً ﻛﺜﻴ ﺮﺓ ﻣﺘ ﺸﺎﺑﻬﺔ ﻓ ﻲ‬
‫ﺍﻷﺣﻜﺎﻡ‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪،١٧٤/٢‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٦٠/٦‬‬
‫)‪(٢‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ١٣٧/٣‬ﻭﻧ ﺼﻪ‪)) :‬ﻭﻗ ﺪ ﻧﻘ ﻀﺖ ﻫ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ﺑﺎﻟﻤ ﺴﺄﻟﺔ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﻓﻲ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻛﺬﺍ ﺭﺃﻳﺘﻪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜ ﺎﻡ " ﻷﺣﻤ ﺪ ﺑ ﻦ ﻣﻮﺳ ﻰ‬
‫ﺍﻟﻌﺠﻠ ﻲ " ﻣﻌﺘﺮﺿ ﺎ ﺑ ﻪ‪ ،‬ﻓﻘ ﺎﻝ‪ :‬ﻧﻘ ﺾ ﺍﻟ ﺸﺎﻓﻌﻲ ﺃﺻ ﻠﻪ ﺃﻥ ﻣ ﺎ ﺛﺒ ﺖ ﺑﻴﻘ ﻴﻦ ﻻ ﻳﺮﻓ ﻊ ﺇﻻ ﺑﻴﻘ ﻴﻦ‬
‫ﺑﺘﺨﺼﻴﺼﻪ‪ ،‬ﺃﻭ ﻧﺴﺨﻪ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣ ﺪ ﺍﻟﻨ ﺼﻮﺹ ﺍﻟﻘﻄﻌﻴ ﺔ‪ .‬ﻭﻫ ﺬﺍ ﺍﻟ ﺬﻱ ﻗﺎﻟ ﻪ ﻣ ﺮﺩﻭﺩ ﻓ ﺈﻥ ﺍﻟ ﺸﺎﻓﻌﻲ‬
‫ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻟﻢ ﻳ ﺮﺩ ﺑ ﺎﻟﻴﻘﻴﻦ ﺍﻟﻘﻄ ﻊ ﺑ ﻞ ﺇﻥ ﺍﻟ ﺸﻲء ﺍﻟﺜﺎﺑ ﺖ ﺑ ﺸﻲء ﻻ ﻳﺮﺗﻔ ﻊ ﺇﻻ ﺑﻤﺜﻠ ﻪ‪ ،‬ﻭﺍﻟ ﻨﺺ‬
‫ﻭﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺳﻮﺍء ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﻛﺎﻑ ﻓﻲ ﺍﻷﺣﻜﺎﻡ((‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٣/١‬‬
‫ﻲ"‪:‬ﷴ ﺑ ﻦ ﺑﻬ ﺎﺩﺭ ﺑ ﻦ ﻋﺒ ﺪ ﷲ ﺍﻟﺰﺭﻛ ﺸﻲ‪ ،‬ﺑ ﺪﺭ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺍﻟﻤ ﺼﺮﻱ ﺍﻟ ﺸﺎﻓﻌﻲ‪ ،‬ﻭﻟ ﺪ ﻋ ﺎﻡ‬ ‫)‪ (٤‬ﱠ‬
‫ﺍﻟﺰﺭ َﻛ ِﺸ ﱡ‬
‫‪٧٤٥‬ﻫ ـ ﺑﺎﻟﻘ ﺎﻫﺮﺓ‪.‬ﻭﺗ ﻮﻓﻲ ‪٧٩٤‬ﻫ ـ ﻭﺩﻓ ﻦ ﺑﺎﻟﻘ ﺎﻫﺮﺓ‪.‬ﻓﻘﻴ ﻪ ﺃﺻ ﻮﻟﻲ ﻣﺤ ﺪِّﺙ ﺃﺩﻳ ﺐ‪ ،،‬ﻭﻳﻠﻘ ﺐ‬
‫ﺑﺎﻟﻤ ْﻨﻬ ﺎﺟﻲ ﻷﻧ ﻪ ﺣﻔ ﻆ ﻛﺘ ﺎﺏ‬
‫ﺑﺎﻟﺰﺭﻛﺸﻲ؛ ﻷﻧ ﻪ ﺗﻌﻠ ﻢ ﺻ ﻨﺎﻋﺔ ﺍﻟ ﺰﺭﻛﺶ ﻓ ﻲ ﺻ ﻐﺮﻩ‪ ،‬ﻛﻤ ﺎ ﻭﻳﻠﻘ ﺐ ِ‬
‫ﻱ ﻣﻦ ﺗﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻓ ﻲ‬ ‫ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻟﻺﻣﺎﻡ ﺍﻟﻨﱠ َﻮ ِﻭ ّ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺪﻳﺒﺎﺝ ﻟ ﺸﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ‪ ،‬ﺷ ﺮﺡ ﺍﻟ ﻮﺟﻴﺰ ﻟﻠﻐﺰﺍﻟ ﻲ‪ ،‬ﻭﻏﻴﺮﻫ ﺎ‬
‫ﻛﺜﻴ ﺮ‪ ،‬ﻭﻛ ﺎﻥ ﻳﻠﻘ ﺐ ﺑﺎﻟﻤ ﺼﻨﻒ ﻟﻜﺜﺮﺗﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪،١٧٤/٢‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٦٠/٦‬‬
‫)‪(٥‬ﻓﻲ )ﺩ( ﻳﺒﻨﻰ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٧‬ﻟﻢ ﺃﺟﺪﻩ‪ .‬ﻭﻟﻌﻠﻪ‪ :‬ﺭﺩﻭﺳﻲ ﺯﺍﺩﻩ‪ :‬ﷴ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﻤﺪﺭﺱ ﺍﻟﺮﻭﻣﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟ ﺸﻬﻴﺮ ﺑﺮﺩﻭﺳ ﻲ ﺯﺍﺩﻩ‬
‫ﺗﻮﻓﻲ ﺳﻨﺔ ‪ .١١١٣‬ﻟﻪ ﺗﺮﺟﻤﺔ ﻛﺘﺎﺏ ﺍﻟﺨﺮﺍﺝ ﻷﺑﻲ ﻳﻮﺳﻒ‪ .‬ﺗﺮﺟﻤ ﺔ ﻭﻓﻴ ﺎﺕ ﺍﻷﻋﻴ ﺎﻥ ﻻﺑ ﻦ ﺧﻠﻜ ﺎﻥ‬
‫ﻣﻄﺒﻮﻉ‪ .‬ﺗﺮﺟﻤﺔ ﻋﺠﺎﺋﺐ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‪ .‬ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﻣﻦ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﻓﻲ ﻭﻏﻴﺮ ﺫﻟ ﻚ ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٣٠٨/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢١٤/١٠‬‬

‫‪١٢٤‬‬
 ‫ﺸ ﱡﻚ ﻓﻲ ﻋﺮﻑ ﺍﻟﻔﻘﻬﺎء‪ :‬ﻏﻴﺮ ﻣﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﻱ")‪ :(٢‬ﺍﻟ ﱠ‬‫ﻴﺮ ﱡ‬
‫ﻭﻗﺎﻝ" ﺍﻟ ِﺒ ِ‬
‫ﺸ ِّﻚ ﻓ ﻲ ﺳ ﺆﺭ ﺍﻟﺤﻤ ﺎﺭ ﻭﺍﻟﺒﻐ ﻞ ﺍﻟﺘﻮﻗ ﻒ)‪ (٣‬ﻛﻤ ﺎ‬ ‫ﻭﺍﻟﻤ ﺮﺍﺩ ﻣ ﻦ ﺍﻟ ﱠ‬
‫ﻓﻲ‪..............................‬‬
‫‪.........................................................................................‬‬
‫ﺠﺮﻳ ِﺪ«)‪ (٤‬ﺍﻫـ)‪] (١‬ﺑﺘﺼﺮﻑ [)‪.(٢‬‬ ‫»ﺍﻟﺘ ﱠ ِ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ( ﻭ)ﺏ( ﻭ)ﺟـ(‪.‬‬

‫)‪"(٢‬ﺍﻟﺒﻴ ﺮﻱ"‪ :‬ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﺣ ﺴﻴﻦ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺑﻴ ﺮﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪١٠٩٩‬ﻫـ‪ ،‬ﻣﻔﺘﻲ ﻣﻜﺔ‪ .‬ﻭﻟﺪ ﻭﺗﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﻣﺆﻟﻔﺎﺗﻪ ﻭﺭﺳﺎﺋﻠﻪ ﻛﺜﻴﺮﺓ‪ ،‬ﺗﻨﻴ ﻒ ﻋﻠ ﻰ ﺳ ﺒﻌﻴﻦ‪ ،‬ﻣﻨﻬ ﺎ‪:‬‬
‫ﻋﻤﺪﺓ ﺫﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ ﺑﺤ ﻞ ﻣﻬﻤ ﺎﺕ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ‪ ،‬ﻭﺍﻹﺗﺤ ﺎﻑ ﺑﺎﻷﺣﺎﺩﻳ ﺚ ﺍﻟ ﻮﺍﺭﺩﺓ ﻓ ﻲ ﻓ ﻀﻞ‬
‫ﺍﻟﻄﻮﺍﻑ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ‪ ،‬ﻭﺍﻟﺴﻴﻒ ﺍﻟﻤﺴﻠﻮﻝ ﻓﻲ ﺟ ﻮﺍﺯ ﺩﻓ ﻊ ﺍﻟﺰﻛ ﺎﺓ ﻵﻝ ﺍﻟﺮﺳ ﻮﻝ ﷺ‪،‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻷﺯﻫﺮ ﻓﻴﻤﺎ ﻳﻔﺘﻰ ﺑﻪ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺯﻓﺮ‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪،٣٤/١‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪ ،٢٢/١‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٦/١‬‬
‫)‪(٣‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻷﺳﺂﺭ ﻋﻠﻰ ﺍﺗﺠﺎﻫﻴﻦ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻳﺬﻫﺐ ﺇﻟﻰ ﻁﻬﺎﺭﺓ ﺍﻷﺳﺂﺭ‪ ،‬ﻭﻫﻮ ﻣ ﺬﻫﺐ‬
‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ .‬ﻭﺍﻵﺧﺮ‪ :‬ﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺍﻟﺬﻳﻦ ﻗﺴﻤﻮﻫﺎ ﺇﻟ ﻰ ﺃﺭﺑﻌ ﺔ ﺃﻗ ﺴﺎﻡ‪ ) :‬ﻁ ﺎﻫﺮ‪ ،‬ﻣﻜ ﺮﻭﻩ‪ ،‬ﻧﺠ ﺲ‪،‬‬
‫ﻣﺸﻜﻮﻙ ﻓﻴﻪ (‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻤﺸﻜﻮﻙ ﻓﻲ ﻁﻬﺎﺭﺓ ﺳﺆﺭﻩ ﻭﻫﻮ ﺍﻟﺤﻤﺎﺭ ﺍﻷﻫﻠﻲ ﻭﺍﻟﺒﻐﻞ‪.‬‬
‫ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻟﻰ ﺃﻥ ﺳﺆﺭﻫﻤﺎ ﻣﺸﻜﻮﻙ ﻓﻲ ﻁﻬﺎﺭﺗﻪ ﻭﻧﺠﺎﺳ ﺘﻪ؛ ﻟﺘﻌ ﺎﺭﺽ ﺍﻷﺩﻟ ﺔ‪ ،‬ﻓﺎﻷﺻ ﻞ ﻓ ﻲ‬
‫ﺳﺆﺭﻫﻤﺎ ﺍﻟﻨﺠﺎﺳﺔ ؛ ﻷﻧﻪ ﻻ ﻳﺨﻠﻮ ﺳﺆﺭﻫﻤﺎ ﻋﻦ ﻟﻌﺎﺑﻬﻤﺎ‪ ،‬ﻭﻟﻌﺎﺑﻬﻤﺎ ﻣﺘﺤﻠ ﺐ ﻣ ﻦ ﻟﺤﻤﻬﻤ ﺎ ﻭﻟﺤﻤﻬﻤ ﺎ‬
‫ﻧﺠﺲ‪ ،‬ﻭﻗﺪ ﺗﻌﺎﺭﺿﺖ ﺍﻵﺛﺎﺭ ﻓﻲ ﻁﻬ ﺎﺭﺓ ﺳ ﺆﺭ ﺍﻟﺤﻤ ﺎﺭ ﻭﻧﺠﺎﺳ ﺘﻪ‪ ،‬ﻓﻌ ﻦ ﺍﺑ ﻦ ﻋﺒ ﺎﺱ ‪ ‬ﺃﻧ ﻪ ﻛ ﺎﻥ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﻟﺤﻤﺎﺭ ﻳﻌﺘﻠﻒ ﺍﻟﻘ ﺖ ﻭﺍﻟﺘ ﺒﻦ ﻓ ﺴﺆﺭﻩ ﻁ ﺎﻫﺮ‪ .‬ﻭﻋ ﻦ ﺍﺑ ﻦ ﻋﻤ ﺮ ﺭﺿ ﻲ ﷲ ﻋﻨﻬﻤ ﺎ ﺃﻧ ﻪ ﻛ ﺎﻥ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺭﺟﺲ‪ ،‬ﻓﻮﻗﻊ ﺍﻟﺸﻚ ﻓﻲ ﻭﻗﻮﻉ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺘﻮﻗﻒ ﻓ ﻲ ﺍﻟﺤﻜ ﻢ ﻋﻨ ﺪ ﺗﻌ ﺎﺭﺽ ﺍﻷﺩﻟ ﺔ‬
‫ﻭﺍﺟﺐ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﺸﻜﻮﻛﺎ ﻓﻴﻪ ﻓﻼ = = ﻳﻨﺠﺲ ﺳﺆﺭﻩ ﺍﻷﺷﻴﺎء ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﻳﻄﻬﺮ ﺑﻪ ﺍﻟ ﻨﺠﺲ‪،‬‬
‫ﻭﻋﻨ ﺪ ﻋ ﺪﻡ ﺍﻟﻤ ﺎء ﻳﺘﻮﺿ ﺄ ﺑ ﺴﺆﺭﻩ ﻭﻳﺘ ﻴﻤﻢ ﺍﺣﺘﻴﺎﻁ ﺎ‪ ،‬ﻭﺃﻳﻬﻤ ﺎ ﻗ ﺪﻡ ﺟ ﺎﺯ ؛ ﻷﻥ ﺍﻟﻄ ﺎﻫﺮ ﻣﻨﻬﻤ ﺎ ﻏﻴ ﺮ‬
‫ﻣﺘﻴﻘﻦ‪ ،‬ﻓﻼ ﻓﺎﺋﺪﺓ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ‪ .‬ﻭﻗﺎﻝ ﺯﻓﺮ‪ :‬ﻳﺒﺪﺃ ﺑﺎﻟﻮﺿﻮء ﺑﺴﺆﺭ ﺍﻟﺤﻤﺎﺭ ﺃﻭ ﺍﻟﺒﻐ ﻞ؛ ﻟﻴ ﺼﻴﺮ ﻋﺎﺩﻣ ﺎ‬
‫ﻟﻠﻤﺎء ﺣﻘﻴﻘﺔ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﻟ ﻰ ﺃﻥ ﺳ ﺆﺭ ﺟﻤﻴ ﻊ ﺍﻟﺤﻴﻮﺍﻧ ﺎﺕ ﻣ ﻦ ﺍﻷﻧﻌ ﺎﻡ‪ ،‬ﻭﺍﻟﺨﻴ ﻞ ﻭﺍﻟﺒﻐ ﺎﻝ ﻭﺍﻟﺤﻤﻴ ﺮ‬
‫ﻭﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻬﺮﺭﺓ ﻭﺍﻟﻔﺌﺮﺍﻥ ﻭﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺤﻴﺎﺕ ﻭﺳﺎﻡ ﺃﺑﺮﺹ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻤﺄﻛﻮﻟ ﺔ ﻭﻏﻴ ﺮ‬
‫ﺍﻟﻤﺄﻛﻮﻟﺔ ‪ -‬ﺳﺆﺭ ﻁﺎﻫﺮ ﻻ ﻛﺮﺍﻫﺔ ﻓﻴﻪ ﺇﻻ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺨﻨﺰﻳﺮ ﻭﻣﺎ ﺗﻮﻟﺪ ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻟﻰ ﺗﻘﺴﻴﻢ ﺍﻟﺤﻴﻮﺍﻥ ﺇﻟﻰ ﻗﺴﻤﻴﻦ ﻗﺴﻢ ﻧﺠﺲ ﻭﻗﺴﻢ ﻁﺎﻫﺮ‪ .‬ﺛﻢ ﻗﺴﻤﻮﺍ ﺍﻟ ﻨﺠﺲ ﺇﻟ ﻰ‬
‫ﻧﻮﻋﻴﻦ‪ :‬ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻫﻮ ﻧﺠﺲ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻮ ﺍﻟﻜﻠ ﺐ ﻭﺍﻟﺨﻨﺰﻳ ﺮ ﻭﻣ ﺎ ﺗﻮﻟ ﺪ ﻣﻨﻬﻤ ﺎ ﺃﻭ ﻣ ﻦ‬
‫ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﺳﺆﺭﻩ ﻭﻋﻴﻨﻪ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻪ ﻧﺠ ﺲ‪ .‬ﺍﻟﻘ ﺴﻢ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﻁ ﺎﻫﺮ ﻓ ﻲ ﻧﻔ ﺴﻪ‪،‬‬
‫ﻭﺳﺆﺭﻩ ﻭﻋﺮﻗﻪ ﻁﺎﻫﺮﺍﻥ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻷﻭﺯﺍﻋ ﻲ‪ :‬ﺇﻟ ﻰ ﺃﻥ ﺳ ﺆﺭ ﺍﻟﺒﻬ ﺎﺋﻢ ﺟﻤﻴﻌ ﺎ ﻁ ﺎﻫﺮ ﻭﻣﻄﻬ ﺮ ﺇﺫﺍ ﻛ ﺎﻥ ﻣ ﺎء‪ ،‬ﻭﻟ ﻮ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺒﻬﻴﻤﺔ ﻣﺤﺮﻣﺔ ﺍﻟﻠﺤﻢ ﺃﻭ ﻛﺎﻧﺖ ﺟﻼﻟ ﺔ‪ ،‬ﻭﻳ ﺪﺧﻞ ﻓ ﻲ ﺫﻟ ﻚ ﺍﻟﻜﻠ ﺐ ﻭﺍﻟﺨﻨﺰﻳ ﺮ‪ ،‬ﻭﻣ ﺎ ﺗﻮﻟ ﺪ‬
‫ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‪ .‬ﻳﻨﻈﺮ‪:‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪،٤٩،٨٩،١١٤/١‬ﻭ ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪،٥٩/١‬ﻭ ﻓﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ﺍﻟﺤﻨﻔ ﻲ ‪،١١٤/١‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ‬
‫ﻣﺎﻟﻚ ‪،١١٥/١‬ﻭ ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،٢٢٣/١‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٥٠/١‬‬
‫ﺠﺮﻳ ِﺪ«‪:‬ﻭﻫ ﻮ »ﺗﺠﺮﻳ ﺪ ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺮﻗ ﺎﺋﻖ ﻓ ﻲ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ«‪ :‬ﻷﺣﻤ ﺪ ﺑ ﻦ ﷴ ﺑ ﻦ ﺷ ﻴﺦ‬ ‫)‪»(٤‬ﺍﻟﺘ ﱠ ِ‬
‫ﺍﻹﺳ ﻼﻡ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻳ ﻮﻧﺲ ﺑ ﻦ ﺍﻟ ﺸﻠﺒﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٢١‬ﻫ ـ‪ ،‬ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤ ﺼﺮﻱ‪ ،‬ﻣ ﻦ‬

‫‪١٢٥‬‬
 ‫ﻋ ْﻥ "ﺃ َ ِﺑﻲ ُﻫ َﺭ ْﻳ َﺭﺓ َ" ﺭﺿﻲ ﷲ ﻋﻧﻪ َﻣ ْﺭﻓُﻭ ً‬
‫ﻋ ﺎ‪:‬‬ ‫‪َ =١‬ﻭ َﺩ ِﻟﻳﻠُ َﻬﺎ َﻣﺎ َﺭ َﻭﺍﻩُ " ُﻣ ْﺳ ِﻠ ٌﻡ" َ‬
‫ﺷ ْﻲ ٌء ﺃ َ ْﻡ َﻻ‬ ‫ﺷ ْﻳﺋًﺎ ﻓَﺄ َ ْﺷ َﻛ َﻝ َ‬
‫ﻋﻠَ ْﻳ ِﻪ ﺃَﺧ ََﺭ َﺝ ِﻣ ْﻧﻪُ َ‬ ‫} ﺇﺫَﺍ َﻭ َﺟ َﺩ ﺃ َ َﺣ ُﺩ ُﻛ ْﻡ ﻓِﻲ ﺑَ ْ‬
‫ﻁﻧِ ِﻪ َ‬
‫‪َ  =١‬ﻭ َﺩ ِﻟﻳﻠُ َﻬﺎ َﻣﺎ َﺭ َﻭﺍﻩُ " ُﻣ ْ‬
‫ﺳ ِﻠ ٌﻡ")‪ (٣‬ﺍﻟﺦ‪.‬ﻫﺮﻳﺮﺓ‬
‫ﻅ ﺎﻫﺮﻩ ﺃﻧ ﻪ ﻓ ﻲ » ُﻣ ْﺴ ِﻠ ٌﻢ « ﺑﻬ ﺬﺍ ﺍﻟﻠﻔ ﻆ ] ﻭﻟ ﻴﺲ ﻛ ﺬﻟﻚ)‪ ،(٤‬ﺑ ﻞ ﻫ ﻮ ﻓ ﻲ‬
‫)‪(٥‬‬
‫ﻋﺒ ِﺪ ﷲِ ﺑ ﻦ‬
‫ﺼ ِﺤﻴ َﺤﻴﻦ «‪ ،‬ﻋ ﻦ " َ‬ ‫ﺼ ِﺤﻴ َﺤﻴﻦ « ﻻ ﺑﻬ ﺬﺍ ﺍﻟﻠﻔ ﻆ [ ‪ ،‬ﻭﺍﻟ ﺬﻱ ﻓ ﻲ » ﺍﻟ ّ‬ ‫» ﺍﻟ ﱠ‬
‫)‪(٦‬‬
‫ﻰ‬ ‫ِﻜ َﻲ ِﺇﻟَ‬ ‫ﺷ‬
‫ﺎﻝ‪ُ } :‬‬ ‫ﺪ" ‪ :‬ﻗ‬ ‫ﺯَ ﻳ‬
‫‪........................................................................................‬‬
‫ﺍﻟﺮ ُﺟ ُﻞ ﻳُ َﺨﻴﱠ ُﻞ ِﺇﻟَ ْﻴ ِﻪ ﺃَﻧﱠ ﻪُ ﻳَ ِﺠ ُﺪ ﺍﻟ ﺸ ْﱠﻲ َء ﻓِ ﻲ ﺍﻟ ﱠ‬
‫ﺼ َﻼ ِﺓ‪ ،‬ﻗَ ﺎ َﻝ‪َ :‬ﻻ‬ ‫ﺳ ﻠﱠ َﻢ ﱠ‬
‫ﻋﻠَ ْﻴ ِﻪ َﻭ َ‬
‫ﺍﻟﻨﱠ ِﺒ ّﻲ ِ ﷺ َ‬

‫ﻣﺆﻟﻔﺎﺗ ﻪ‪ :‬ﺇﺗﺤ ﺎﻑ ﺍﻟ ﺮﻭﺍﺓ ﺑﻤﺴﻠ ﺴﻞ ﺍﻟ ﺮﻭﺍﺓ‪ ،‬ﻭﻣﺠﻤ ﻊ ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﻣﻨﺎﺳ ﻚ ﺍﻟﺤ ﺞ‪ ،‬ﻭﺗﺠﺮﻳ ﺪ ﺍﻟﻔﻮﺍﺋ ﺪ‬
‫ﺍﻟﺮﻗﺎﺋﻖ ﻓﻲ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪،٢٣٦/١‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪.٧٨/٢‬‬
‫)‪(١‬ﻋﻤﺪﺓ ﺫﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ ﻟﺤ ﻞ ﻣﻬﻤ ﺎﺕ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ) ﻣﺨﻄ ﻮﻁ (ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺑ ﺮﻗﻢ ‪/ ٦٥٠٤/‬‬
‫ﺍﻟﻮﺭﻗﺔ ‪/ ١٣‬ﺃ‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ( ﻭ)ﺏ( ﻭ)ﺩ(‪.‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ"‪ :‬ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺸﻴﺮﻱ‪ ،‬ﺃﺑ ﻮ ﺍﻟﺤ ﺴﻦ ﺍﻟﻨﻴ ﺴﺎﺑﻮﺭﻱ ﺍﻹﻣ ﺎﻡ ﺍﻟﺤ ﺎﻓﻆ ﺻ ﺎﺣﺐ‬
‫ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﺭﻭﻯ ﻋ ﻦ ﻗﺘﻴﺒ ﺔ ﻭﻋﻤ ﺮﻭ ﺍﻟﻨﺎﻗ ﺪ ﻭﺍﺑ ﻦ ﺍﻟﻤﺜﻨ ﻰ ﻭﺍﺑ ﻦ ﻳ ﺴﺎﺭ ﻭﺃﺣﻤ ﺪ ﻭﻳﺤﻴ ﻰ ﻭﺇﺳ ﺤﺎﻕ‬
‫ﻭﺧﻠﻖ‪ ،‬ﻭﻋﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻭﺍﺑ ﻦ ﺻ ﺎﻋﺪ ﻭﺧﻠ ﻖ‪ ،‬ﻗ ﺎﻝ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺳ ﻠﻤﺔ ﺭﺃﻳ ﺖ ﺃﺑ ﺎ ﺯﺭﻋ ﺔ‬
‫ﻭﺃﺑﺎ ﺣﺎﺗﻢ ﻳﻘﺪﻣﺎﻥ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﻣﺸﺎﻳﺦ ﻋﺼﺮﻫﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨ ﺪﻩ‪:‬‬
‫ﺳ ﻤﻌﺖ ﺃﺑ ﺎ ﻋﻠ ﻲ ﺍﻟﻨﻴ ﺴﺎﺑﻮﺭﻱ ﻳﻘ ﻮﻝ‪ :‬ﻣ ﺎ ﺗﺤ ﺖ ﺃﺩﻳ ﻢ ﺍﻟ ﺴﻤﺎء ﺃﺻ ﺢ ﻣ ﻦ ﻛﺘ ﺎﺏ ﻣ ﺴﻠﻢ‪ ،‬ﻭﻗ ﺎﻝ‬
‫ﺍﻟﻤﺎﺳﺮﺟﺴﻲ‪ :‬ﺳﻤﻌﺖ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﻳﻘﻮﻝ‪)) :‬ﺻﻨﻔﺖ ﻫﺬﺍ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﻣ ﻦ ﺛﻼﺛﻤﺎﺋ ﺔ ﺃﻟ ﻒ‬
‫ﺣ ﺪﻳﺚ ﻣ ﺴﻤﻮﻋﺔ((‪ .‬ﻣ ﺎﺕ ﻓ ﻲ ﺭﺟ ﺐ ﺳ ﻨﺔ ‪٢٦١‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻔ ﺎﻅ ﻟﻠ ﺴﻴﻮﻁﻲ ‪،٢٦٤‬‬
‫ﻭﺗﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﺤﺎﻓﻆ ﺍﻟﻤ ﺰﻱ ‪ ،٥٠٨-٤٩٩/٢٧‬ﻭﺗ ﺎﺭﻳﺦ ﺑﻐ ﺪﺍﺩ ﻟﻠﺨﻄﻴ ﺐ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪-١٠٠/١٣‬‬
‫‪.١٠٤‬‬
‫)‪(٤‬ﺑﻞ ﻫﻮ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻲ ﻣﺴﻠﻢ ) ‪ ( ٣٦٢‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺤﻴﺾ ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗ ﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ‬
‫ﺛﻢ ﺷﻚ ﻓﻲ ﺍﻟﺤﺪﺙ ﻓﻠﻪ ﺃﻥ ﻳﺼﻠﻲ ﺑﻄﻬﺎﺭﺗﻪ ﺗﻠﻚ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﷲ ﻋﻨﻪ‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪"(٦‬ﻋﺒﺪ ﷲ ﺑﻦ ﺯﻳﺪ"‪ :‬ﻫﻮ ﺃﺑ ﻮ ﷴ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺯﻳ ﺪ ﺑ ﻦ ﻋﺎﺻ ﻢ ﺑ ﻦ ﻛﻌ ﺐ ﺑ ﻦ ﻋﻤ ﺮﻭ ﺍﻷﻧ ﺼﺎﺭﻱ‬
‫ﺍﻟﻤﺎﺯﻧﻲ ﻳﻌﺮﻑ ﺑ ﺎﺑﻦ ﺃﻡ ﻋﻤ ﺎﺭﺓ ﻭﺍﺳ ﻤﻬﺎ ﻧ ﺴﻴﺒﺔ ﺑﻔ ﺘﺢ ﺍﻟﻨ ﻮﻥ ﻭﺿ ﻤﻬﺎ ﺷ ﻬﺪ ﺃُﺣ ﺪﺍ ﻭﻣﺎﺑﻌ ﺪﻫﺎ ﻣ ﻦ‬
‫ﺍﻟﻤ ﺸﺎﻫﺪ ﻭﺍﺧﺘﻠﻔ ﻮﺍ ﻓ ﻲ ﺷ ﻬﻮﺩﻩ ﺑ ﺪﺭﺍً‪ ،‬ﻭﻫ ﻮ ﻗﺎﺗ ﻞ ﻣ ﺴﻴﻠﻤﺔ ﺍﻟﻜ ﺬﺍﺏ ﺷ ﺎﺭﻙ ﻭﺣ ﺸﻴﺎ ً ﻓ ﻲ ﻗﺘﻠ ﻪ ﺭﻣ ﺎﻩ‬
‫ﻭﺣ ﺸﻲ ﺑﺎﻟﺤﺮﺑ ﺔ ﻭﻗﺘﻠ ﻪ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺯﻳ ﺪ ﺑ ﺴﻴﻔﻪ‪ ،‬ﺭﻭﻯ ﺻ ﻔﺔ ﺍﻟﻮﺿ ﻮء ﻭﻏﻴ ﺮ ﺫﻟ ﻚ ﻭﺍﺳﺘ ﺸﻬﺪ‬
‫ﺑﺎﻟﺤﺮﺓ ﺳﻨﺔ ‪٦٣‬ﻫـ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻭﺍﺳﻊ ﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺍﻟﻮﺿﻮء ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﺍﺑﻦ ﺃﺧﻴﻪ ﻋﺒﺎﺩ‬
‫ﺑﻦ ﺗﻤﻴﻢ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻌ ﺴﻘﻼﻧﻲ ‪ ،٣٠٤/١‬ﻭﺗﻬ ﺬﻳﺐ ﺍﻷﺳ ﻤﺎء‬
‫ﻟﻠﻨﻮﻭﻱ ‪ ،٢٥٢/١‬ﻭﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻌﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.١١٠/٢‬‬

‫‪١٢٦‬‬
 ‫ﻱ")‪ (٣‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫)‪(٢‬‬
‫ﺻ ْﻮﺗًﺎ ﺃ َ ْﻭ ﻳَ ِﺠ َﺪ ِﺭﻳ ًﺤﺎ { ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫َﺣﺘﱠﻰ ﻳَ ْ‬
‫ﺴ َﻤ َﻊ َ‬
‫)‪(١‬‬
‫ﻑ‪/‬‬ ‫ﻳَ ْﻨ َ‬
‫ﺼ ِﺮ ُ‬
‫ﺷ ِﻜ َﻲ [)‪ :(٤‬ﻳﺘﻌﻴﻦ)‪ (٥‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﻨﻴﺎ ً ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﻭﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ‪ ‬ﺇﻟﻰ ﺍﻟﻨﺒﻲ‬ ‫] ُ‬
‫ﷺ‪  ،‬ﺍﻟﺮﺟﻞ ﻳﺨﻴﻞ ﺇﻟﻴﻪ ﻣﺒﺘ ﺪﺃ ﻭﺧﺒ ﺮ‪ ،‬ﻭﺟﻤﻠ ﺔ‪ :‬ﺃﻧ ﻪ ﻳﺠ ﺪ ﺍﻟ ﺸﻲء ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﻓ ﻲ‬
‫ﻣﺤﻞ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻔﻌﻮﻝ ﻳﺘﺨﻴ ﻞ‪ ،‬ﻭﺍﻟﺠﻤﻠ ﺔ ﺑﺘﻤﺎﻣﻬ ﺎ‪ (٦)/‬ﻣ ﻦ ﺍﻟﻤﺒﺘ ﺪﺃ ﻭﺍﻟﺨﺒ ﺮ ﻣ ﻊ ﻣ ﺎ‬
‫ﺗﻌﻠﻖ ﺑﻪ ﻣﻦ ‪ ‬ﺃﻧﻪ ﻳﺠﺪ ﺍﻟﺸﻲء ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺑﻴ ﺎﻥ ﻟﻠﻤﻌﻨ ﻰ ﺍﻟﻤ ﺮﺍﺩ ﻣ ﻦ ‪ُ ‬‬
‫ﺷ ِﻜ َﻲ‬
‫ِﺇﻟَـﻰ "ﺍﻟﻨﱠ ِﺒ ّﻲ ِ" ‪ (٧)/‬ﷺ‪.‬‬

‫‪......................................................................................................‬‬
‫ﺴ ِﻠ ٌﻢ"( ﻣ ﺎ ﻳﻘﺘ ﻀﻲ ﺑﻈ ﺎﻫﺮﻩ ﺃﻧ ﻪ‬ ‫ﻒ"‪َ ) :‬ﻭ َﺩ ِﻟﻴﻠُ َﻬ ﺎ َﻣ ﺎ َﺭ َﻭﺍﻩُ )‪ُ ("٩‬ﻣ ْ‬
‫]ﻭﻟ ﻴﺲ ﻓ ﻲ ﻗ ﻮﻝ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﻋ ْﺰ ُﻭ ﺍﻟﺮﻭﺍﻳ ﺔ ﺇﻟ ﻰ " ُﻣ ْ‬
‫ﺴ ِﻠﻢ"‬ ‫ﺸِﻲ" ؛ ﺇﺫ َ‬ ‫ﻱ ِ")‪ (٨‬ﻛﻤ ﺎ ﻓﻬ ﻢ ﺫﻟ ﻚ"ﺍﻟـ ُﻤ َﺤ ّ‬ ‫ﻟﻴﺲ ﻓﻲ " ْﺍﻟﺒُ َﺨ ِ‬
‫ﺎﺭ ّ‬
‫ﺻ ُﻞ ﻓِ ﻲ ْﺍﻟﻘُﻴُ ﻮ ِﺩ ﺃ َ ْﻥ ﺗ َ ُﻜ ﻮﻥَ ِﻟﺒَﻴَ ِ‬
‫ﺎﻥ‬ ‫ﻟ ﻴﺲ ﻫ ﻮ ﻣ ﻦ ﻗﺒﻴ ﻞ ﺍﻟﺘﻘﻴﻴ ﺪ ﻋﻠ ﻰ ﺃﻧﻬ ﻢ ﻗ ﺎﻟﻮﺍ‪ْ » :‬ﺍﻷ َ ْ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ /١١٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﺃﺧﺮﺟ ﻪ ﺃﺣﻤ ﺪ ﻓ ﻲ ﻣ ﺴﻨﺪﻩ ) ‪ ( ١٦٠٠٧‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺃﻭﻝ ﻣ ﺴﻨﺪ ﺍﻟﻤ ﺪﻧﻴﻴﻦ ﺃﺟﻤﻌ ﻴﻦ‪ ،‬ﻭﺍﻟﺒﺨ ﺎﺭﻱ‬
‫) ‪ ( ١٣٧‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮء ﺑﺎﺏ ﻣﻦ ﻻ ﻳﺘﻮﺿﺄ ﻣ ﻦ ﺍﻟ ﺸﻚ ﺣﺘ ﻰ ﻳ ﺴﺘﻴﻘﻦ‪ ،‬ﻭﻣ ﺴﻠﻢ ) ‪ ( ٣٦١‬ﻓ ﻲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺤﻴﺾ ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗﻴﻘﻦ ﺍﻟﻄﻬﺎﺭﺓ ﺛﻢ ﺷﻚ ﻓﻲ ﺍﻟﺤﺪﺙ ﻓﻠ ﻪ ﺃﻥ ﻳ ﺼﻠﻲ ﺑﻄﻬﺎﺭﺗ ﻪ‬
‫ﺗﻠﻚ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ) ‪ ( ١٦٠‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺍﻟﻮﺿ ﻮء ﻣ ﻦ ﺍﻟ ﺮﻳﺢ‪ ،‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ ) ‪ ( ١٧٦‬ﻓ ﻲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﺇﺫﺍ ﺷﻚ ﻓﻲ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ‪ ( ٥١٣‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ﺑ ﺎﺏ ﻻ‬
‫ﻭﺿﻮء ﺇﻻ ﻣﻦ ﺣﺪﺙ‪ ،‬ﻛﻠﻬﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﷲ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﷲ ﻋﻨﻪ‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٤/١‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﻳﻨﺒﻐﻲ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٧٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٨٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪.‬‬
‫)‪(٨‬ﺍﻟﺒﺨﺎﺭﻱ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﻟﺤﻔﺎﻅ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﷲ ﷴ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻐﻴ ﺮﺓ ﺑ ﻦ‬
‫ﺑﺮﺩﺯﺑ ﻪ ﺍﻟﺠﻌﻔ ﻲ ﻣ ﻮﻻﻫﻢ ﺍﻟﺒﺨ ﺎﺭﻱ‪ ،‬ﺻ ﺎﺣﺐ ﺍﻟ ﺼﺤﻴﺢ ﻭﺍﻟﺘ ﺼﺎﻧﻴﻒ‪ ،‬ﻣﻮﻟ ﺪﻩ ﻓ ﻲ ﺷ ﻮﺍﻝ ﺳ ﻨﺔ‬
‫‪١٩٤‬ﻫـ ﺣﻔﻆ ﺗﺼﺎﻧﻴﻒ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﻫﻮ ﺻﺒﻲ‪ ،‬ﻭﻧ ﺸﺄ ﻳﺘﻴﻤ ﺎ‪ ،‬ﻭﺻ ﻨﻒ ﻭﺣ ﺪﺙ ﻭﻣ ﺎ ﻓ ﻲ ﻭﺟﻬ ﻪ‬
‫ﺷﻌﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺭﺃﺳﺎ ﻓﻲ ﺍﻟﺬﻛﺎء‪ ،‬ﺭﺃﺳﺎ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺭﺃﺳﺎ ﻓﻲ ﺍﻟ ﻮﺭﻉ ﻭﺍﻟﻌﺒ ﺎﺩﺓ‪ ،‬ﺣ ﺪﺙ ﻋﻨ ﻪ ﺍﻟﺘﺮﻣ ﺬﻱ‬
‫ﻭﷴ ﺑﻦ ﻧﺼﺮ ﺍﻟﻤﺮﻭﺯﻱ ﺍﻟﻔﻘﻴﻪ ﻭﺻﺎﻟﺢ ﺑﻦ ﷴ ﺟﺰﺭﺓ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻭﺧﻠﻖ ﻛﺜﻴﺮ‪ ،‬ﻗ ﺎﻝ ﺍﻟﺒﺨ ﺎﺭﻱ‪:‬‬
‫ﻛﺘﺒﺖ ﻋﻦ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺭﺟﻞ‪ ،‬ﻭﻗﺎﻝ ﷴ ﺑﻦ ﺧﻤﻴﺮﻭﻳﻪ ﺳ ﻤﻌﺖ ﺍﻟﺒﺨ ﺎﺭﻱ ﻳﻘ ﻮﻝ ﺃﺣﻔ ﻆ ﻣﺎﺋ ﺔ ﺃﻟ ﻒ‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻭﺃﺣﻔﻆ ﻣﺎﺋﺘﻲ ﺃﻟﻒ ﺣﺪﻳﺚ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺰﻳﻤﺔ‪ :‬ﻣ ﺎ ﺗﺤ ﺖ ﺃﺩﻳ ﻢ ﺍﻟ ﺴﻤﺎء‬
‫ﺃﻋﻠ ﻢ ﺑﺎﻟﺤ ﺪﻳﺚ ﻣ ﻦ ﺍﻟﺒﺨ ﺎﺭﻱ‪ ،‬ﻭﻗ ﺎﻝ ﺍﻟﺤ ﺎﻛﻢ ﺳ ﻤﻌﺖ ﷴ ﺑ ﻦ ﻳﻌﻘ ﻮﺏ ﺍﻟﺤ ﺎﻓﻆ ﻳﻘ ﻮﻝ ﺳ ﻤﻌﺖ ﺃﺑ ﻲ‬
‫ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﺑ ﻴﻦ ﻳ ﺪﻱ ﺍﻟﺒﺨ ﺎﺭﻱ ﻳ ﺴﺄﻟﻪ ﺳ ﺆﺍﻝ ﺍﻟ ﺼﺒﻲ‪ ،‬ﻣ ﺎﺕ ﻟﻴﻠ ﺔ ﻋﻴ ﺪ ﺍﻟﻔﻄ ﺮ‬
‫ﺳﻨﺔ ‪٢٥٦‬ﻫـ‪ .‬ﻳﻨﻈﺮ‪:‬ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ ﻟﻠﺴﻴﻮﻁﻲ ‪،٢٥٢‬ﻭ ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﻟﻠﺬﻫﺒﻲ ‪.٣٩١/١٢‬‬
‫)‪(٩‬ﻫﻮ‪ :‬ﺍﻹﻣﺎﻡ "ﺍﻟﺤﻤﻮﻱ" ﻓﻲ‪ :‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٤/١‬‬

‫‪١٢٧‬‬
 ‫ْﺍﻟ َﻮﺍﻗِ ِﻊ«)‪.(١‬‬
‫ﻱ" [)‪ :(٢‬ﻗﻴ ﻞ)‪)) :(٣‬ﻫ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ﺗ ﺪﺧﻞ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺃﺑ ﻮﺍﺏ‬
‫ﺎﻝ ﺍﻟ ﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻗ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﺍﻟﻤﺴﺎﺋﻞ ﺍﻟـ ُﻤﺨ ﱠَﺮﺟﺔ ﻋﻠﻴﻬﺎ ﺗﺒﻠﻎ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻟﻔﻘﻪ ﻭﺃﻛﺜﺮ(( ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺻ ْﻭﺗﺎ ً‪ ،‬ﺃ َ ْﻭ ﻳَ ِﺟ َﺩ ِﺭﻳﺣﺎ ً‪.‬‬ ‫‪ =٢‬ﻓَ َﻼ ﻳَ ْﺧ ُﺭ َﺟ ﱠﻥ ِﻣ ْﻥ ْﺍﻟ َﻣ ْﺳ ِﺟ ِﺩ َﺣﺗﱠﻰ ﻳَ ْﺳ َﻣ َﻊ َ‬
‫ﺎﺭﺗ َ ﻪُ‬
‫ﻭﻕ ِﻋﺑَ َ‬ ‫ﺳ ُ‬ ‫ﺿ ُﺣ َﻬﺎ ﻓَﻧَ ُ‬ ‫ﺎﺱ َﻣ ﺎ ﻳُ َﻭ ِ ّ‬ ‫ﺏ ْﺍﻷ َ ْﻧ َﺟ ِ‬ ‫َﻭ ِﻓ ﻲ » ﻓَ ﺗْﺢِ ْﺍﻟﻘَ ﺩِﻳﺭ « ِﻣ ْﻥ ﺑَ ﺎ ِ‬
‫ﺑِﺗ َ َﻣ ِ‬
‫ﺎﻣ َﻬﺎ‪.‬‬
‫ﺎﻥ َﻭﺃ َ ﱠﻣ ﺎ ﺇﺫَﺍ ﻟَ ْﻡ ﻳُ ﺗ َ َﻣ ﱠﻛ ْﻥ ِﻣ ْﻥ‬ ‫ﺍﻹ ْﻣ َﻛ ِ‬ ‫ﺏ ِﺑﻘَ ْﺩ ِﺭ ْ ِ‬ ‫ﺍﺟ ٌ‬‫ﺳ ِﺔ َﻭ ِ‬ ‫ﻗﻭﻟ ﻪ‪ » :‬ﺗ َ ْ‬
‫ﻁ ِﻬﻳ ُﺭ ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﺏ‪.‬‬‫ﻳﺱ ﺍﻟﺛ ﱠ ْﻭ ِ‬ ‫ﺏ َﻣ َﻊ ْﺍﻟ ِﻌ ْﻠ ِﻡ ﺑِﺗ َ ْﻧ ِﺟ ِ‬ ‫ﺻﺎ ِ‬ ‫ﻭﺹ ْﺍﻟ َﻣ َﺣ ِّﻝ ْﺍﻟ ُﻣ َ‬
‫ﺻ ِ‬ ‫ﺎء ُﺧ ُ‬ ‫ِْ‬
‫ﺍﻹﺯَ ﺍﻟَ ِﺔ ِﻟ َﺧﻔَ ِ‬
‫ﺳﻠَﻪُ ِﺑﺗ َ َﺣ ٍ ّﺭ‪ ،‬ﺃ َ ْﻭ ِﺑ َﻼ ﺗ َ َﺣ ٍ ّﺭ َ‬
‫ﻁ ُﻬﺭ َ‬ ‫ﻏ َ‬ ‫ﻁ َﺭﻑٍ ِﻣ ْﻧﻪُ ﻓَﺈِ ْﻥ َ‬ ‫ﻏ ْﺳ ُﻝ َ‬ ‫ﺏ َ‬ ‫ﺍﺟ ُ‬‫‪ =٣‬ﻗِﻳ َﻝ‪ْ :‬ﺍﻟ َﻭ ِ‬
‫‪  =٢‬ﻓَ َﻼ ﻳَ ْﺧ ُﺭ َﺟ ﱠﻥ ِﻣ ْﻥ ْﺍﻟ َﻣﺳ ِْﺟ ِﺩ َﺣﺗﱠﻰ ﻳَ ْﺳ َﻣ َﻊ َ‬
‫ﺻ ْﻭﺗﺎ ً ﺍﻟﺦ‪.‬‬
‫ِﺤﻨَﺔ")‪ ) :(٦‬ﻧﺒﻪ ﷺ ]ﻋﻠﻰ[)‪ (٧‬ﱠ‬
‫ﺃﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻴﻘﻴﻦ ﺃﻥ ﻻ ﻳُﺘْ َﺮﻙ ﺣﻜﻤ ﻪ‬ ‫ﻗﺎﻝ"ﺍﺑﻦ ﺍﻟ ّ‬
‫ﺸ ْ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫ﺸﻚ ﺑ ﻞ ﺑﻴﻘ ﻴﻦ ﻣﺜﻠ ﻪ‪ ،‬ﻭﻫ ﻮ ﻭﺟ ﺪﺍﻥ ﺍﻟﺤ ﺪﺙ ﻣ ﻦ ﺻ ﻮﺕ‪ /‬ﺃﻭ ﺭﻳ ﺢ (‪ .‬ﺍﻫ ـ‬ ‫ﺑﺎﻟ ﱠ‬
‫)‪(١٠‬‬
‫ﻴﺮﻱ"‪.‬‬
‫"ﺑِ ِ‬

‫)‪(١‬ﻗﺎﻋ ﺪﺓ ﺃﺻ ﻮﻟﻴﺔ‪ :‬ﻧﻘﻠﻬ ﺎ ﺍﺑ ﻦ ﻗﺎﺳ ﻢ ﺍﻟﻌﺒ ﺎﺩﻱ ﻓ ﻲ ﺣﻮﺍﺷ ﻲ ﺍﻟ ﺸﺮﻭﺍﻧﻲ ‪ ٤٢/١‬ﻋ ﻦ ﺍﻹﻣ ﺎﻡ ﺳ ﻌﺪ‬
‫ﺍﻟﺘﻔﺘﺰﺍﻧﻲ‪ ،‬ﻭﻳﻨﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ‪.٣٣٤/٣‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ) ﺃ( ﻭ)ﺏ( ﻭ)ﺟـ(‪.‬‬
‫)‪(٣‬ﺍﻟﻘﺎﺋﻞ ﻫﻮ‪" :‬ﺍﻟﺴﻴﻮﻁﻲ" ﻛﻤﺎ ﻓﻲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻪ ‪./٥١/‬‬
‫)‪(٤‬ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺃﺣﻤﺪ ﺍﻟﻨﺪﻭﻱ ))ﻫﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ﺃﺻ ﻞ ﺷ ﺮﻋﻲ ﻋﻈ ﻴﻢ‪ .‬ﻋﻠﻴﻬ ﺎ ﻣ ﺪﺍﺭ ﻛﺜﻴ ﺮ‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻳﺘﻤﺜﻞ ﻓﻴﻬﺎ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻴﺴﺮ ﻭﺍﻟﺮﺃﻓﺔ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳ ﻼﻣﻴﺔ‪ .‬ﻭﻫ ﻲ‬
‫ﺗﻬ ﺪﻑ ﺇﻟ ﻰ ﺭﻓ ﻊ ﺍﻟﺤ ﺮﺝ ﺣﻴ ﺚ ﻓﻴﻬ ﺎ ﺗﻘﺮﻳ ﺮ ﻟﻠﻴﻘ ﻴﻦ ﺑﺎﻋﺘﺒ ﺎﺭﻩ ﺃﺻ ﻼً ﻣﻌﺘﺒ ﺮﺍً‪ ،‬ﻭﺇﺯﺍﻟ ﺔ ﻟﻠ ﺸﻚ ﺍﻟ ﺬﻱ‬
‫ﻛﺜﻴﺮﺍ ً ﻣﺎ ﻳﻨﺸﺄ ﻋﻦ ﺍﻟﻮﺳﻮﺍﺱ‪ ،‬ﻻﺳﻴﻤﺎ ﻓﻲ ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‪ ...‬ﻭﺗﻈﻬﺮ ﺳﻌﺔ ﺁﻓﺎﻗﻬﺎ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺃﺻﻮﻟﻪ‪ .‬ﻓﺈﻧﻬﺎ ﺗ ﺪﺧﻞ ﻓ ﻲ ﻣﻌﻈ ﻢ ﺃﺑ ﻮﺍﺏ ﺍﻟﻔﻘ ﻪ ﻣ ﻦ ﻋﺒ ﺎﺩﺍﺕ‪ ،‬ﻭﻣﻌ ﺎﻣﻼﺕ‪ ،‬ﻭﻋﻘﻮﺑ ﺎﺕ‪،‬‬
‫ﻭﺇﻥ ﻋﺪﻳ ﺪﺍ ً ﻣ ﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟ ﺪﺍﺋﺮﺓ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ ﻭﺃﺻ ﻮﻝ ﺍﻟﻔﻘ ﻪ ﺗﺠ ﺪﻫﺎ ﻭﺛﻴ ﻖ ﺍﻟ ﺼﻠﺔ ﺑﻬ ﺎ ﺑ ﻞ‬
‫ﻭﺃﻗﻀﻴﺔ‪ .‬ﱠ‬
‫ﻧﺎﺷﺌﺔ ﻋﻨﻬﺎ ((‪ .‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﻨﺪﻭﻱ‪./٣٥٦-٣٥٥/‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٤/١‬‬
‫ﺸِﺤْ ﻨَﺔ"‪ :‬ﺳﺮﻱ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﺮﻛ ﺎﺕ‪ ،‬ﻋﺒ ﺪ ﺍﻟﺒ ﺮ ﺑ ﻦ ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﺍﻟ ﺸﺤﻨﺔ‪،‬‬ ‫)‪ "(٦‬ﺍﺑﻦ ﺍﻟ ّ‬
‫ﺍﻟﺤﻠﺒ ﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٩٢١‬ﻫ ـ‪ ،‬ﻣ ﻦ ﻣ ﺼﻨﻔﺎﺗﻪ‪ :‬ﺍﻹﺷ ﺎﺭﺓ ﻭﺍﻟﺮﻣ ﺰ ﺇﻟ ﻰ ﺗﺤﻘﻴ ﻖ ﺍﻟﻮﻗﺎﻳ ﺔ‪،‬‬
‫ﻭﺷ ﺮﺡ ﺍﻟﻜﻨ ﺰ‪ ،‬ﻭﺷ ﺮﺡ ﻣﻨﻈﻮﻣ ﺔ ﺟ ﺪﻩ ﺍﺑ ﻦ ﺍﻟ ﺸﺤﻨﺔ ﺍﻟﺘ ﻲ ﻧﻈﻤﻬ ﺎ ﻓ ﻲ ﻋ ﺸﺮﺓ ﻋﻠ ﻮﻡ‪ ،‬ﺷ ﺮﺡ ﺟﻤ ﻊ‬
‫ﺍﻟﺠﻮﺍﻣ ﻊ ﻟﻠ ﺴﺒﻜﻲ ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٧٣/٣‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪ ،٧٧/٥‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﻟﺤﻨﺒﻠﻲ ‪.٩٩/٤‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ( ﻳﺘﻌﻴﻦ‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /١٩٧/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(١٠‬ﻋﻤﺪﺓ ﺫﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ ﻟﺤﻞ ﻣﻬﻤﺎﺕ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ) ﻣﺨﻄ ﻮﻁ (ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺑ ﺮﻗﻢ ‪/ ٦٥٠٤/‬‬
‫ﺍﻟﻮﺭﻗﺔ ‪/ ١٣‬ﺃ‪.‬‬

‫‪١٢٨‬‬
‫ﺳﻠَﻪُ ِﺑﺗ َ َﺣ ٍ ّﺭ‪ ،‬ﺃ َ ْﻭ ِﺑ َﻼ ﺗ َ َﺣ ٍ ّﺭ‬ ‫ﻏ ْﺳ ُﻝ َ‬
‫ﻁ َﺭﻑٍ ِﻣ ْﻧ ﻪُ ﻓَ ﺈِ ْﻥ َ‬
‫ﻏ َ‬ ‫ﺏ َ‬ ‫‪ِ  =٣‬ﻗﻳ َﻝ‪ْ :‬ﺍﻟ َﻭ ِ‬
‫ﺍﺟ ُ‬
‫َ‬
‫ﻁ ُﻬﺭ‪.‬‬

‫‪.........................................................................................‬‬
‫ﺃﻱ ﻋﻠﻰ ﺗﺨﺮﻳﺞ "ﺍﻟﻤﺸﺎﻳﺦ" ﻟﻬﺬﺍ ﻓﻲ » ﺍﻟﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ «)‪.(١‬‬
‫ﻋ َﻤ ُﺮ ﺑ ُْﻦ ﻧُ َﺠﻴ ٍْﻢ ")‪:(٢‬‬
‫ﻭﻣﺎ ﺑﺤﺜﻪ "ﺍﻟﻤﺤ ِﻘّ ُﻖ"ﺻﺤﻴﺢ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ؛ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﻴﺦ " ُ‬
‫ﻓﻸﻥ ﺍﻟﻨﱠﺠﺎﺳﺔ ﺑﺎﻗﻴﺔ ﺃﻳ ﻀﺎً‪ ،‬ﻭﺇﻧﱠﻤ ﺎ ﺟ ﺎﺯ ﺍﻻﻧﺘﻔ ﺎﻉ ﻟﻮﻗ ﻮﻉ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‬ ‫ﱠ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻤﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ؛‬
‫)‪(٣‬‬
‫ﻓﻲ ﺍﻟﻤﻮﺟﻮﺩ ﺃﺑﻘﻴﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﺃﻡ ﻻ؟ ﻭﻓ ﻲ » ِﺧﺰَ ﺍﻧ ِﺔ ﺍﻷﻛ َﻤ ِﻞ« ﺇﺫﺍ ﺍﺷ ﺘﺒﻪ ﻣﻮﺿ ﻊ‬
‫ﺮ‬ ‫ﻪ)‪ (٤‬ﺫﻛ‬ ‫ﻰ ﺛﻮﺑ‬ ‫ﺔ ﻋﻠ‬ ‫ﺍﻟﻨ ﱠﺠﺎﺳ‬

‫)‪»(١‬ﺍﻟﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ«‪ :‬ﻟﻺﻣﺎﻡ ﷴ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺸﻴﺒﺎﻧﻲ ﻛﻤﺎ ﻳﺄﺗﻲ ﻗﺮﻳﺒﺎ ﺷﺮﺣﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑ ﻦ‬
‫ﺍﻟﺤﺴﻴﻦ ﺍﻟﺴﻌﺪﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٦١‬ﻫـ‪ ،‬ﻭﺷﺮﺣﻪ ﺍﻹﻣﺎﻡ ﺷﻤﺲ ﺍﻷﺋﻤﺔ ﷴ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑ ﻲ ﺳ ﻬﻞ‬
‫ﺍﻟﺴﺮﺧ ﺴﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٤٨٣‬ﻫ ـ ﻓ ﻲ ﺟ ﺰﺃﻳﻦ ﺿ ﺨﻤﻴﻦ ﺃﻣ ﻼﻩ ﻣﺤﺒﻮﺳ ﺎ ً ﻭﺃﺗﻤ ﻪ ﻓ ﻲ ﺁﺧ ﺮ ﺍﻟﻤﺤﻨ ﺔ‬
‫ﺑﻤﺮﻏﻴﻨﺎﻥ ﻓﻲ ﺟﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ ﺳﻨﺔ ‪٤٨‬ﻫ ـ ﻭﻋﻠﻴ ﻪ ﺷ ﺮﺡ ﻟ ﺼﺎﺣﺐ ﺍﻟﻤﺤ ﻴﻂ ﻳﻨﻈ ﺮ‪:‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٠١٤/١‬‬
‫ﻋ َﻤ ُﺮ ﺑ ُْﻦ ﻧُ َﺠﻴ ٍْﻢ"‪ :‬ﺍﻹﻣﺎﻡ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ﻦ ﷴ‪ ،‬ﺍﻟﻤ ﺼﺮﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫)‪ُ "(٢‬‬
‫ﺑﺎﺑﻦ ﻧﺠﻴﻢ‪ ،‬ﻭﻫﻮ ﺃﺧﻮ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻧﺠ ﻴﻢ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪١٠٠٥‬ﻫ ـ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺇﺟﺎﺑ ﺔ ﺍﻟ ﺴﺎﺋﻞ‬
‫ﺑﺎﺧﺘﺼﺎﺭ ﺃﻧﻔﻊ ﺍﻟﻮﺳ ﺎﺋﻞ‪ ،‬ﻭﻋﻘ ﺪ ﺍﻟﺠ ﻮﻫﺮ ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺳ ﻮﺭﺓ ﺍﻟﻜ ﻮﺛﺮ‪ ،‬ﻭﺍﻟﻨﻬ ﺮ ﺍﻟﻔ ﺎﺋﻖ ﺑ ﺸﺮﺡ‬
‫ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٥١٦/٢‬ﻭﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٧٩٦/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪،٣٩/٥‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٧١/٧‬‬
‫)‪»(٣‬ﺧﺰﺍﻧ ﺔ ﺍﻷﻛﻤ ﻞ« ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ‪ ،‬ﻷﺑ ﻲ ﻳﻌﻘ ﻮﺏ‪ ،‬ﻳﻮﺳ ﻒ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﷴ‪ ،‬ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪٥٢٢‬ﻫـ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺤﻴﻂ ﺑﺠﻞ ﻣﺼﻨﻔﺎﺕ ﺍﻷﺻ ﺤﺎﺏ‪ ،‬ﺑ ﺪﺃ ﺑﻜ ﺎﻓﻲ‬
‫ﺍﻟﺤ ﺎﻛﻢ‪ ،‬ﺛ ﻢ ﺑﺎﻟﺠ ﺎﻣﻌﻴﻦ‪ ،‬ﺛ ﻢ ﺑﺎﻟﺰﻳ ﺎﺩﺍﺕ ﺛ ﻢ ﺑﻤﺠ ﺮﺩ ﺍﺑ ﻦ ﺯﻳ ﺎﺩ‪ ،‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ‪ ،‬ﻭﺍﻟﻜﺮﺧ ﻲ‪ ،‬ﻭﺷ ﺮﺡ‬
‫ﺍﻟﻄﺤﺎﻭﻱ ﻭﻋﻴﻮﻥ ﺍﻟﻤ ﺴﺎﺋﻞ‪ ،‬ﻭﻏﻴ ﺮ ﺫﻟ ﻚ‪ ،‬ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻣﺨﻄ ﻮﻁ‪ ،‬ﻳﻮﺟ ﺪ ﻣﻨ ﻪ ﻧ ﺴﺨﺔ‬
‫ﻣﺨﻄﻮﻁﺔ ﺑﻤﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪ .(٩٤١٦) :‬ﻳﻨﻈ ﺮ‪:‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪،٧٠٢/١‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪،٢٤٢/٨‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٣١٩/١٣‬‬
‫)‪(٤‬ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺼﻼﺓ‪ :‬ﻁﻬﺎﺭﺓ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺻﺎﺑﺖ ﺍﻟﻨﺠﺎﺳﺔ ﺷ ﻴﺌﺎ ً ﻣ ﻦ ﺫﻟ ﻚ‬
‫ﻭﻋﻠﻢ ﻣﻜﺎﻧﻪ ﻭﺟﺐ ﺇﺯﺍﻟﺘﻬ ﺎ ﺑﻐ ﺴﻞ ﺍﻟﺠ ﺰء ﺍﻟ ﺬﻱ ﺃﺻ ﺎﺑﺘﻪ ﺍﻟﻨﺠﺎﺳ ﺔ ﺑﺎﻻﺗﻔ ﺎﻕ‪ ،‬ﺃﻣ ﺎ ﺇﺫﺍ ﺧﻔ ﻲ ﻣﻮﺿ ﻊ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻭﻟﻢ = = ﻳﻌﻠﻢ ﻓﻲ ﺃﻱ ﺟﺰء ﻫﻲ ؟ ﻣﺜﻞ ﻣ ﺴﺄﻟﺘﻨﺎ ﻫ ﺬﻩ )ﺍﻟﺜ ﻮﺏ ﺍﻟ ﻨﺠﺲ ﺑﻌ ﻀﻪ‪ ،‬ﻣ ﻊ ﻭﻗ ﻮﻉ‬
‫ﺍﻻﺷﺘﺒﺎﻩ ﻓﻲ ﺟﻤﻴ ﻊ ﺃﺟﺰﺍﺋ ﻪ (‪ ،‬ﻓﺈﻧ ﻪ ﻋﻨ ﺪ ﺍﻟﺠﻤﻬ ﻮﺭ‪ :‬ﻳﺠ ﺐ ﻏ ﺴﻞ ﺍﻟﺜ ﻮﺏ ﻛﻠ ﻪ ﺃﻭ ﺍﻟﺒ ﺪﻥ ﻛﻠ ﻪ ؛ ﻷﻥ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻣﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻻ ﻳﺤﺼﻞ ﺍﻟﻴﻘﻴﻦ ﺑﺰﻭﺍﻟﻬﺎ ﺇﻻ ﺑﻐﺴﻞ ﺟﻤﻴﻊ ﻣ ﺎ ﻭﻗ ﻊ ﻓﻴ ﻪ ﺍﻻﺷ ﺘﺒﺎﻩ‪،‬‬
‫ﻭﺍﻟﻨﻀﺢ ﺃﻭ ﺍﻟﻐﺴﻞ ﻟﻠﺒﻌﺾ ﻻ ﻳﺰﻳﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﻏﺴﻠﻪ ﻛﺎﻣﻼً‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺇﺫﺍ‬
‫ﻏﺴﻞ ﻣﻮﺿﻌﺎ ً ﻣﻦ ﺍﻟﺜﻮﺏ ﻳﺤﻜﻢ ﺑﻄﻬﺎﺭﺓ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﺎﺳﺎﻧﻲ ﻓﻲ ﺑﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ‪)) :٨١/١‬ﻭﻟ ﻮ‬
‫ﺃﻥ ﺛﻮﺑﺎ ﺃﺻﺎﺑﺘﻪ ﺍﻟﻨﺠﺎﺳ ﺔ ‪ -‬ﻭﻫ ﻲ ﻛﺜﻴ ﺮﺓ ‪ -‬ﻓﺠﻔ ﺖ‪ ،‬ﻭﺫﻫ ﺐ ﺃﺛﺮﻫ ﺎ‪ ،‬ﻭﺧﻔ ﻲ ﻣﻜﺎﻧﻬ ﺎ ؛ ﻏ ﺴﻞ ﺟﻤﻴ ﻊ‬
‫ﺍﻟﺜﻮﺏ ﻭﻛﺬﺍ ﻟﻮ ﺃﺻﺎﺑﺖ ﺃﺣﺪ ﺍﻟﻜﻤﻴﻦ ﻭﻻ ﻳﺪﺭﻱ ﺃﻳﻬﻤﺎ ﻫﻮ؛ ﻏﺴﻠﻬﻤﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺭﺍﺛ ﺖ ﺍﻟﺒﻘ ﺮﺓ‬
‫ﺃﻭ ﺑﺎﻟﺖ ﻓﻲ ﺍﻟﻜﺪﻳﺲ _) ﺍﻟﻜﺪﻳﺲ ﻫﻮ ﺍﻟﻌُ ْﺮ َﻣﺔ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟ ﺪﺭﺍﻫﻢ ﻭﻧ ـﺤﻮ ﺫﻟ ﻚ‪ ،‬ﻭﺍﻟ ـﺠﻤﻊ‬
‫ﺃَﻛﺪﺍﺱ‪ .،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ -(.١٩٢/٦‬ﻭﻻ ﻳُ ﺪﺭﻯ ﻣﻜﺎﻧ ﻪ‪ ،‬ﻏ ﺴﻞ ﺍﻟﻜ ﻞ ﺍﺣﺘﻴﺎﻁ ﺎ‪ ،‬ﻭﻗﻴ ﻞ‪:‬‬

‫‪١٢٩‬‬
 ‫ﺇﺫﺍ ﻏ ﺴﻞ ﻣﻮﺿ ﻌﺎ ﻣ ﻦ ﺍﻟﺜ ﻮﺏ – ﻛﺎﻟ ﺪﺧﺮﻳﺺ )ﺍﻟ ﺪّ ِْﺧ ِﺮﻳﺺ ﻣﻌ ّﺮﺏ‪ ،‬ﺃَﺻ ﻠﻪ ﻓﺎﺭﺳ ﻲ‪ ،‬ﻭﻫ ﻮ ﻣ ﺎ‬
‫ﺳﻌَﻪ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈ ﻮﺭ ‪ -(.٣٥/٧‬ﻭﻧﺤ ﻮﻩ ‪ -‬ﻭﺃﺣ ﺪ ﺍﻟﻜﻤ ﻴﻦ ﻭﺑﻌ ﻀﺎ‬ ‫ﺻﻞ ﺑﻪ ﺍﻟﺒﺪَ ُﻥ ﻟـﻴَ َﻮ ِ ّ‬ ‫ﻳُﻮ َ‬
‫ﻣﻦ ﺍﻟﻜﺪﻳﺲ ﻳﺤﻜﻢ ﺑﻄﻬﺎﺭﺓ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻫﺬﺍ ﻏﻴ ﺮ ﺳ ﺪﻳﺪ ؛ ﻷﻥ ﻣﻮﺿ ﻊ ﺍﻟﻨﺠﺎﺳ ﺔ ﻏﻴ ﺮ ﻣﻌﻠ ﻮﻡ‪ ،‬ﻭﻟ ﻴﺲ‬
‫ﺑﻌﺾ ﺃﻭﻟﻰ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﻁﺎﻫﺮﺍ ﻓ ﺸﻚ ﻓ ﻲ ﻧﺠﺎﺳ ﺘﻪ ﺟ ﺎﺯ ﻟ ﻪ ﺃﻥ ﻳ ﺼﻠﻲ ﻓﻴ ﻪ ؛ ﻷﻥ‬ ‫ٌ‬
‫ﺍﻟﺸﻚ ﻻ ﻳﺮﻓﻊ ﺍﻟﻴﻘﻴﻦ((‪ ،‬ﻭﻓﻰ ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ))ﻟ ﻮ‬
‫ﺗ ﻨﺠﺲ ﻁ ﺮﻑ ﻣ ﻦ ﺍﻟﺜ ﻮﺏ ﻓﻨ ﺴﻰ ﺍﻟﻤﺤ ﻞ ﺍﻟﻤ ﺼﺎﺏ ﺑﺎﻟﻨﺠﺎﺳ ﺔ ﻭﻏ ﺴﻞ ﻁﺮﻓ ﺎ ﺑ ﻼ ﺗﺤ ﺮ ﺣﻜ ﻢ‬
‫ﺑﻄﻬﺎﺭﺗ ﻪ(( ‪ ،٦٤/١‬ﻭﻓ ﻰ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﻫﻤ ﺎﻡ ‪ ١٩٢/١‬ﻋ ﻦ ﺍﻟﻈﻬﻴﺮﻳ ﺔ )) ﺍﻟﺜ ﻮﺏ ﺗﻜ ﻮﻥ ﻓﻴ ﻪ‬
‫ﺍﻟﻨﺠﺎﺳ ﺔ ﻓ ﻼ ﻳ ﺪﺭﻯ ﻣﻜﺎﻧﻬ ﺎ‪ ،‬ﻳﻐ ﺴﻞ ﺍﻟﺜ ﻮﺏ ﻛﻠ ﻪ (( ﻭﻓ ﻲ ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ))٧٢/١‬ﻛ ﻞ ﻣ ﺎ ﺃﺻ ﺎﺏ‬
‫ﺍﻟﺜﻮﺏ ﻣﻦ ﻏﺎﺋﻂ ﺭﻁﺐ ﺃﻭ ﺑﻮﻝ ﺃﻭ ﺩﻡ ﺃﻭ ﺧﻤ ﺮ ﻓﺎﺳ ﺘﻴﻘﻨﻪ ﺻ ﺎﺣﺒﻪ ﻓﻌﻠﻴ ﻪ ﻏ ﺴﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﺷ ﻜﻞ ﻋﻠﻴ ﻪ‬
‫ﻣﻮﺿﻌﻪ ﻟﻢ ﻳﺠﺰﻩ ﺇﻻ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ (( ﻭﻓﻲ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ١٥١/٣‬ﻗ ﺎﻝ‪:‬‬
‫ﺸﺎﻓِ ِﻌﻴﺔ‪ ،‬ﻭﻋﻠﻠ ﻪ ﺑﺄﻧ ﻪ ﻳ ﺸﻚ ﺑﻌ ﺪ ﺫﻟ ﻚ ﻓ ﻲ‬ ‫)) ﻭﺣﻜﺎﻩ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺎﻥ ﻭﺟﻬ ﺎ ﻋ ﻦ ﺍﺑ ﻦ ﺳ ﺮﻳﺞ ﻣ ﻦ ﺍﻟ ﱠ‬
‫ﻱ‪ :‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑ ﺸﻲء ؛ ﻷﻧ ﻪ ﺗ ﻴﻘﻦ ﺍﻟﻨﺠﺎﺳ ﺔ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﺜ ﻮﺏ‬ ‫ﻧﺠﺎﺳﺘﻪ ﻭﺍﻷﺻﻞ ﻁﻬﺎﺭﺗﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱠ َﻮ ِﻭ ﱡ‬
‫ﻭﺷﻚ ﻓﻲ ﺯﻭﺍﻟﻬﺎ((‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣ ﺔ ﻓ ﻲ ﺍﻟﻤﻐﻨ ﻲ ‪٤١٢/١‬ﻭ‪)) :٤١٣‬ﻭﺇﺫﺍ ﺧﻔ ﻲ ﻣﻮﺿ ﻊ ﺍﻟﻨﺠﺎﺳ ﺔ‬
‫ﻣﻦ ﺍﻟﺜﻮﺏ ﺍﺳﺘﻈﻬﺮ‪ ،‬ﺣﺘﻰ ﻳﺘﻴﻘﻦ ﺃﻥ ﺍﻟﻐﺴﻞ ﻗﺪ ﺃﺗﻰ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺟﻤﻠﺘ ﻪ ﺃﻥ ﺍﻟﻨﺠﺎﺳ ﺔ ﺇﺫﺍ ﺧﻔﻴ ﺖ‬
‫ﻓﻲ ﺑﺪﻥ ﺃﻭ ﺛﻮﺏ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟ ﻪ ﺫﻟ ﻚ ﺣﺘ ﻰ ﻳﺘ ﻴﻘﻦ ﺯﻭﺍﻟﻬ ﺎ‪ ،‬ﻭﻻ ﻳﺘ ﻴﻘﻦ ﺫﻟ ﻚ ﺣﺘ ﻰ‬
‫ﻳﻐﺴﻞ ﻛﻞ ﻣﺤﻞ ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜ ﻮﻥ ﺍﻟﻨﺠﺎﺳ ﺔ ﺃﺻ ﺎﺑﺘﻪ‪ ،‬ﻓ ﺈﺫﺍ ﻟ ﻢ ﻳﻌﻠ ﻢ ﺟﻬﺘﻬ ﺎ ﻣ ﻦ ﺍﻟﺜ ﻮﺏ ﻏ ﺴﻠﻪ ﻛﻠ ﻪ‪.‬‬
‫ﻭﺇﻥ ﻋﻠﻤﻬﺎ ﻓﻲ ﺇﺣﺪﻯ ﺟﻬﺘﻴﻪ ﻏﺴﻞ ﺗﻠﻚ ﺍﻟﺠﻬﺔ ﻛﻠﻬﺎ‪ .‬ﻭﺇﻥ ﺭﺁﻫﺎ ﻓﻲ ﺑﺪﻧﻪ‪ ،‬ﺃﻭ ﺛﻮﺏ ‪ -‬ﻫ ﻮ ﻻﺑ ﺴﻪ ‪،-‬‬
‫ﺸﺎﻓِ ِﻌﻲ ﻭﻣﺎﻟ ﻚ ﻭﺍﺑ ﻦ ﺍﻟﻤﻨ ﺬﺭ =‬ ‫ﻏ ﺴﻞ ﻛ ﻞ ﻣ ﺎ ﻳﺪﺭﻛ ﻪ ﺑ ﺼﺮﻩ ﻣ ﻦ ﺫﻟ ﻚ‪ .‬ﻭﺑﻬ ﺬﺍ ﻗ ﺎﻝ ﺍﻟﻨﺨﻌ ﻲ ﻭﺍﻟ ﱠ‬
‫= ﻭﻗﺎﻝ ﻋﻄﺎء ﻭﺍﻟﺤﻜ ﻢ ﻭﺣﻤ ﺎﺩ‪ :‬ﺇﺫﺍ ﺧﻔﻴ ﺖ ﺍﻟﻨﺠﺎﺳ ﺔ ﻓ ﻲ ﺍﻟﺜ ﻮﺏ ﻧ ﻀﺤﻪ ﻛﻠ ﻪ‪ .‬ﻭﻗ ﺎﻝ ﺍﺑ ﻦ ﺷ ﺒﺮﻣﺔ‪:‬‬
‫))ﻳﺘﺤﺮﻯ ﻣﻜﺎﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻐﺴﻠﻪ‪ .‬ﻭﻟﻌﻠﻬﻢ ﻳﺤﺘﺠﻮﻥ ﺑﺤﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ ﻓﻲ ﺍﻟﻤ ﺬﻱ ﻋ ﻦ ﺍﻟﻨﺒ ﻲ‬
‫ﷺ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﷲ ﻓﻜﻴﻒ ﺑﻤﺎ ﺃﺻﺎﺏ ﺛﻮﺑﻲ ﻣﻨﻪ ؟ ﻗﺎﻝ‪ } :‬ﻳﺠﺰﺋﻚ ﺃﻥ ﺗﺄﺧ ﺬ ﻛﻔ ﺎ ﻣ ﻦ ﻣ ﺎء‪،‬‬
‫ﻓﺘﻨﻀﺢ ﺑﻪ ﺣﻴﺚ ﺗﺮﻯ ﺃﻧﻪ ﺃﺻﺎﺏ ﻣﻨ ﻪ‪ (({ .‬ﺃﺧﺮﺟ ﻪ ﺃﺑ ﻮ ﺩﺍﻭﺩ )‪ ( ٢١٠‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﻄﻬ ﺎﺭﺓ ﺑ ﺎﺏ‬
‫ﻓﻲ ﺍﻟﻤﺬﻱ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ) ‪ (١١٥‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﺏ ﻣﺎﺟﺎء ﻓﻲ ﺍﻟﻤﺬﻱ ﻳ ﺼﻴﺐ ﺍﻟﺜ ﻮﺏ‪ ،‬ﻭﺍﺑ ﻦ‬
‫ﻣﺎﺟﻪ ) ‪ ( ٥٠٦‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ ﺑﺎﺏ ﺍﻟﻮﺿﻮء ﻣﻦ ﺍﻟﻤﺬﻱ‪ ،‬ﻛﻠﻬ ﻢ ﻣ ﻦ ﺣ ﺪﻳﺚ ﺳ ﻬﻞ ﺑ ﻦ‬
‫ﻋﻨَ ﺎ ًء ﻓَ ُﻜ ْﻨ ﺖُ ﺃ ُ ْﻛﺜِ ُﺮ ِﻣ ْﻨ ﻪُ‬
‫ﻯ ِﺷ ﺪﱠﺓ ً َﻭ َ‬‫ﺳ ْﻬ ِﻞ ﺑ ِْﻦ ُﺣﻨَﻴْﻒٍ ﻗَ ﺎ َﻝ ُﻛ ْﻨ ﺖُ ﺃ َ ْﻟﻘَ ﻰ ِﻣ ﻦَ ْﺍﻟ َﻤ ْﺬ ِ‬
‫ﻋ ْﻦ َ‬ ‫ﺣﻨﻴﻒ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪َ :‬‬
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‫ﺿ ﻮ ُء «‪ .‬ﻓَﻘُﻠ ﺖُ‬ ‫ﻋ ْﻨﻪُ ﻓَﻘَﺎ َﻝ‪ِ »:‬ﺇﻧﱠ َﻤﺎ ﻳُﺠْ ِﺰﺋ ُﻚَ ِﻣ ْﻦ ﺫَ ِﻟ ﻚَ ﺍ ْﻟ ُﻮ ُ‬ ‫ْ‬
‫ﺳﺄَﻟﺘُﻪُ َ‬‫ﻪﻠﻟﺍﺍِ ﷺ َﻭ َ‬ ‫ﺳﻮ ِﻝ ﱠ‬‫ْﺍﻟﻐُ ْﺴ َﻞ ﻓَﺬَ َﻛ ْﺮﺕُ ﺫَ ِﻟ َﻚ ِﻟ َﺮ ُ‬
‫ﻴﺐ ﺛ َ ْﻮ ِﺑﻰ ِﻣ ْﻨﻪُ ﻗَﺎ َﻝ » ﻳَ ْﻜ ِﻔﻴ ﻚَ ﺃ َ ْﻥ ﺗَﺄ ْ ُﺧ ﺬَ َﻛﻔًّ ﺎ ِﻣ ْﻦ َﻣ ﺎءٍ ﻓَﺘ َ ْﻨ َ‬
‫ﻀ َﺢ ِﺑ ِﻪ ﺛ َ ْﻮﺑَ ﻚَ‬ ‫ُﺼ ُ‬‫ْﻒ ِﺑ َﻤﺎ ﻳ ِ‬ ‫ﻪﻠﻟﺍﺍِ َﻛﻴ َ‬
‫ﺳﻮ َﻝ ﱠ‬ ‫ﻳَﺎ َﺭ ُ‬
‫ﺎﺏ ِﻣ ْﻨﻪُ «‪ .‬ﻓ ﺄﻣﺮﻩ ﺑ ﺎﻟﺘﺤﺮﻱ ﻭﺍﻟﻨ ﻀﺢ‪ .‬ﻭﻟﻨ ﺎ ـﺎﻟﺤﻨﺎﺑﻠﺔ ـ‪ ،‬ﺃﻧ ﻪ ﻣﺘ ﻴﻘﻦ ﻟﻠﻤ ﺎﻧﻊ ﻣ ﻦ‬ ‫ﺻ َ‬ ‫ﺚ ﺗ َ َﺮﻯ ﺃَﻧﱠﻪُ ﺃ َ َ‬ ‫َﺣ ْﻴ ُ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﻠﻢ ﺗﺒﺢ ﻟﻪ ﺍﻟﺼﻼﺓ ﺇﻻ ﺑﺘﻴﻘﻦ ﺯﻭﺍﻟ ﻪ ﻛﻤ ﻦ ﺗ ﻴﻘﻦ ﺍﻟﺤ ﺪﺙ ﻭﺷ ﻚ ﻓ ﻲ ﺍﻟﻄﻬ ﺎﺭﺓ‪ ،‬ﻭﺍﻟﻨ ﻀﺢ ﻻ‬
‫ﻳﺰﻳﻞ ﺍﻟﻨﺠﺎﺳ ﺔ‪ ،‬ﻭﺣ ﺪﻳﺚ ﺳ ﻬﻞ ﻓ ﻲ ﺍﻟﻤ ﺬﻱ ﺩﻭﻥ ﻏﻴ ﺮﻩ‪ ،‬ﻓ ﻼ ﻳﻌ ﺪﻯ؛ ﻷﻥ ﺃﺣﻜ ﺎﻡ ﺍﻟﻨﺠﺎﺳ ﺔ ﺗﺨﺘﻠ ﻒ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺣﻴﺚ ﺗﺮﻯ ﺃﻧﻪ ﺃﺻﺎﺏ ﻣﻨﻪ "‪ .‬ﻣﺤﻤ ﻮﻝ ﻋﻠ ﻰ ﻣ ﻦ ﻅ ﻦ ﺃﻧ ﻪ ﺃﺻ ﺎﺏ ﻧﺎﺣﻴ ﺔ ﻣ ﻦ ﺛﻮﺑ ﻪ‪ ،‬ﻣ ﻦ‬
‫ﻏﻴﺮ ﺗﻴﻘﻦ‪ ،‬ﻓﻴﺠﺰﺋﻪ ﻧﻀﺢ ﺍﻟﻤﻜﺎﻥ ﺃﻭ ﻏﺴﻠﻪ((‪ .‬ﻭﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺤﻜﻢ ﻓﻲ ﺧﻔﺎء ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺍﻟﺜ ﻮﺏ‬
‫ﺃﻭ ﺍﻟﺒﺪﻥ‪ ،‬ﺃﻭ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻫﻮ ﻣ ﻊ ﺍﻟﻌﻠ ﻢ ﺑﻮﺟ ﻮﺩ ﺍﻟﻨﺠﺎﺳ ﺔ ﻭﺧﻔ ﺎء ﻣﻮﺿ ﻌﻬﺎ ﻣ ﻦ ﺍﻟﺜ ﻮﺏ‪ ،‬ﺃﻭ ﺍﻟﺒ ﺪﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﺷﻚ ﻓ ﻲ ﻭﺟ ﻮﺩ ﺍﻟﻨﺠﺎﺳ ﺔ ﻣ ﻊ ﺗ ﻴﻘﻦ ﺳ ﺒﻖ ﺍﻟﻄﻬ ﺎﺭﺓ ﺟ ﺎﺯﺕ ﺍﻟ ﺼﻼﺓ ﺩﻭﻥ ﻏ ﺴﻞ؛ ﻷﻥ‬
‫ﺸﺎﻓِ ِﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ .‬ﺃﻣ ﺎ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻓﻴﻔﺮﻗ ﻮﻥ ﺑ ﻴﻦ ﺍﻟ ﺸﻚ‬ ‫ﺍﻟﺸﻚ ﻻ ﻳﺮﻓﻊ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟ ﱠ‬
‫ﻓﻲ ﻧﺠﺎﺳﺔ ﺍﻟﺒﺪﻥ ﻭﻧﺠﺎﺳﺔ ﻏﻴﺮﻩ ﻣﻦ ﺛﻮﺏ‪ ،‬ﺃﻭ ﺣﺼﻴﺮ ﻣﺜﻼ‪ ،‬ﻓﻴﻮﺟﺒﻮﻥ ﻏﺴﻞ ﺍﻟﺒﺪﻥ ؛ ﻷﻧﻪ ﻻ ﻳﻔﺴﺪ‬
‫ﺑﺬﻟﻚ ﻭﻳﻮﺟﺒﻮﻥ ﻧﻀﺢ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺤﺼﻴﺮ ؛ ﻷﻧﻪ ﻗﺪ ﻳﻔﺴﺪ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻏﺴﻞ ﻓﻘﺪ ﻓﻌﻞ ﺍﻷﺣﻮﻁ‪ .‬ﻭﻫ ﺬﺍ‬
‫ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ .‬ﻳﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧ ﺴﺮﻭ ‪ ،٤٩/١‬ﻭﻓ ﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪١٩٠/١‬ﻭ‪،١٩١‬ﻭ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٧٠/١‬ﻭﺑﺮﻳﻘ ﺔ‬

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‫ﻱ")‪ (١‬ﺃﻧﻪ ﻳﻐﺴﻞ ﻛﻠﻪ‪.‬‬ ‫"ﺍﻟﻄ َﺤﺎﻭ ﱡ‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻏﺴﻞ ﺷﻴﺌﺎ ً ﻣﻨﻪ ﻓﻠﻪ ﺃﻥ ﻳﺼﻠﻲ ﻓﻴﻪ _ﻛﻤ ﺎ ﻟ ﻮ ﺃﺻ ﺎﺏ ﺑ ﻮﻝ ﺣﻤ ﺎﺭ ﺍﻟﺤﻨﻄ ﺔ‬
‫ﻓﺈﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ)‪ (٢‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﻐﺴﻞ ﻗﻔﻴﺰﺍ ً)‪ (٣‬ﻣﻨﻬﺎ ﺛﻢ ﻳﺨﻠﻂ ﻓﻴﺤﻜﻢ ﺑﺎﻟﺤ ﻞ_‬ ‫ﻓﻲ ﺍﻟﺪّﻳﺎﺳﺔ‪ ،‬ﱠ‬
‫)‪(٥) (٤‬‬
‫ﻭﻗ ﺎﻝ" ﺃﺑَ ﻮ َﺟﻌﻔَ ﺮ"‪ ]:‬ﻳ ﺼﻠﻲ ﻋﻠ ﻰ ﻣﻮﺿ ﻊ ﻣﻨ ﻪ ﻭﻳﻨ ﻮﻱ ﺃﻧﱠ ﻪ ﺍﻟﻄ ﺎﻫﺮ " ِﺑﻴ ِﺮﻱ" [‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﻝ "ﺃﺑﻮ َﺟﻌﻔَﺮ"‪:‬‬
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‫ﺍﻟﻈﺎﻫﺮ ﺃﻧﱠﻪ "ﺍﻟﻬ ْﻨﺪُﻭﺍﻧِﻲ")‪ (٦‬ﻻ " ﱠ‬
‫ﺍﻟﻄﺤﺎ ِﻭﻱ"؛ ﺇﺫ ﻻ ﻳﻼﺋﻢ ﻣﺎ ﺳﺒﻖ ﻋﻨﻪ ﻣﻦ ﺃﻧﱠ ﻪ ﻳﻐ ﺴﻞ‬ ‫ﱠ‬

‫ﻣﺤﻤﻮﺩﻳﺔ ﻟﻠﺨﺎﺩﻣﻲ ‪ ٢١٩/٤‬ﻭ‪ ،٢٢٠‬ﻭﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ‪ ،١٧٠/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ‬

‫ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،٢٣١/١‬ﻭ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ‪ ،٤٢/١‬ﻭﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ‬
‫ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٧٠/٤‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪،٢٣١/١‬ﻭ ﻣﻮﺍﻫ ﺐ‬
‫ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،١٦٠/١‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٧١/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪،١٥٣-١٥١/٣‬ﻭ ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،٢٨٩/٢‬ﻭ ﺃﺳ ﻨﻰ‬
‫ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،٧١/١‬ﻭﺣﺎﺷ ﻴﺘﺎ ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ‬
‫‪،٢٠٥/١‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪،٢٨٠/٧‬ﻭ ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﺍﻟﻤﻔﻠﺢ ‪.٩٧/١‬‬
‫ﻱ"‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﷴ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺳ ﻠﻤﺔ ﺍﻷﺯﺩﻱ ﺍﻟﻄﺤ ﺎﻭﻱ‪ ،‬ﺃﺑ ﻮ ﺟﻌﻔ ﺮ ﺍﻟﻔﻘﻴ ﻪ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬ ‫)‪"(١‬ﺍﻟﻄ َﺤﺎﻭ ﱡ‬
‫ﺸﺎﻓِ ِﻌﻲ ‪ -‬ﻋﻠﻰ ﺧﺎﻟﻪ ﺍﻟﻤﺰﻧ ﻲ‬ ‫ﺳﻨﺔ ‪٣٢١‬ﻫـ‪ ،‬ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﻳﺎﺳﺔ ﺍﻟﺤﻨﻔﻴﺔ ﺑﻤﺼﺮ‪ ،‬ﺗﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟ ﱠ‬
‫‪ -‬ﺛﻢ ﺗﺤﻮﻝ ﺣﻨﻔﻴﺎ‪ ،‬ﻣﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺷ ﺮﺡ ﻣﻌ ﺎﻧﻲ ﺍﻵﺛ ﺎﺭ‪ ،‬ﻭﺑﻴ ﺎﻥ ﺍﻟ ﺴﻨﺔ‪ ،‬ﻭﻛﺘ ﺎﺏ ﺍﻟ ﺸﻔﻌﺔ‪ ،‬ﻭﻣ ﺸﻜﻞ‬
‫ﺍﻵﺛ ﺎﺭ‪ ،‬ﻭﻣﻨﺎﻗ ﺐ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٢٠٦/١‬ﻭ ﻣﻌﺠ ﻢ ﺍﻟﻤﻄﺒﻮﻋ ﺎﺕ ﺍﻟﻌﺮﺑﻴ ﺔ‬
‫ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١٢٣٣/٢‬‬
‫ﺸ ِﺮﻳﻌَ ِﺔ‪)) :‬ﺍ ْﻋﻠَ ْﻢ ﺃَﻧﱠ ﻪُ ﺇﺫﺍَ‬ ‫ﺻ ﺪ ُْﺭ ﺍﻟ ﱠ‬ ‫َ‬
‫)‪(٢‬ﺟﺎء ﻓﻲ »ﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ﻓﻲ ﺷﺮﺡ ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤ ﺮ« ‪ ٦٤/١‬ﻗ ﺎ َﻝ َ‬
‫ﺍﺣ ٍﺪ‬
‫َ ِ‬‫ﻭ‬ ‫ﻞ‬‫ﱠ‬ ‫ُ‬
‫ﻛ‬ ‫ﻥ‬‫ﱠ‬ ‫َ‬ ‫ﺃ‬ ‫ُ‬
‫ﻞ‬ ‫ﻤ‬‫َ‬ ‫ﺘ‬
‫ُﺤْ َ‬ ‫ﻳ‬ ‫ْ‬
‫ﺫ‬ ‫ﺇ‬ ‫؛‬ ‫ﺍ‬‫ﺮ‬ ‫ﺍﺣ ٍﺪ ِﻣ ْﻦ ْﺍﻟ ِﻘ ْﺴ َﻤﻴ ِْﻦ َ‬
‫ﻁﺎ ِ ً‬
‫ﻫ‬ ‫ﻄﺔُ ﻳَ ُﻜ ُ‬
‫ﻮﻥ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺴ َﻤﺖ ْﺍﻟ ِﺤ ْﻨ َ‬‫ﻀ َﻬﺎ ﺃ َ ْﻭ ﻗُ ِ ّ‬‫َﺐ ﺑَ ْﻌ ُ‬ ‫ﺫَﻫ َ‬
‫ﺎﻥ‬‫ﺎﺭﺓِ ِﻟ َﻤ َﻜ ِ‬ ‫ﺍﻟﻄ َﻬ َ‬ ‫ْ‬
‫ﺳﺔُ ﻓِﻲ ﺍﻟ ِﻘﺴ ِْﻢ ْﺍﻵﺧ َِﺮ ﻓَﺎ ْﻋﺘ ُ ِﺒ َﺮ َﻫﺬَﺍ ِﺍﻻﺣْ ﺘِ َﻤﺎ ُﻝ ﻓِﻲ ﱠ‬ ‫ْ‬
‫ِﻣ ْﻦ ﺍﻟ ِﻘ ْﺴ َﻤﻴ ِْﻦ ﻳُﺤْ ﺘ َ َﻤ ُﻞ ﺃ َ ْﻥ ﻳَ ُﻜﻮﻥَ ﺍﻟﻨﱠ َﺠﺎ َ‬
‫ﻭﺭﺓِ ﺍ ْﻧﺘ َ َﻬ ﻰ((‪ .‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪،٧٤/١‬ﻭ ﺭﺩ‬ ‫ﺍﻟ ﻀ ُﱠﺮ َ‬
‫ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪٣١٥/١‬ﻭ‪،٣٢٨‬ﻭ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻔﻘﻬﻴ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ‬
‫ﺍﻟﻬﻴﺘﻤﻲ ‪،٢٧/١‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٩٨٧/١‬‬
‫)‪(٣‬ﺍﻟﻘﻔﻴﺰ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﻜﻴﺎﻝ‪ ،‬ﻭﻫﻮ ﺛﻤﺎﻧﻴﺔ ﻣﻜﺎﻛﻴﻚ‪ ،‬ﻭﻫﻮ ﻣﻔﺮﺩ ﻳﺠﻤ ﻊ ﻋﻠ ﻰ ﺃﻗﻔ ﺰﺓ ﻭﻗﻔﺰﺍﻥ‪،‬ﻛﻤ ﺎ ﻳﻄﻠ ﻖ‬
‫ﻋ ﺸﺮ ﺍﻟﺠﺮﻳ ﺐ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ‬ ‫ﻋﻠ ﻰ ﻣ ﺴﺎﺣﺔ ﻣ ﻦ ﺍﻷﺭﺽ ﻗ ﺪﺭ ﻣﺎﺋ ﺔ ﻭﺃﺭﺑ ﻊ ﻭﺃﺭﺑﻌ ﻴﻦ ﺫﺭﺍﻋ ﺎ‪،‬ﺃﻭ ُ‬
‫ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ٥٧٠/٤‬ﻭ‪،٣٩٦/٥‬ﻭ ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪.٢٨٨‬‬
‫ﻭﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ‪ :‬ﻗ ﺎﻝ ﺍﻟﻘﻠﻴ ﻮﺑﻲ‪)) :‬ﺍﻟﻘﻔﻴ ﺰ ﻣﻜﺘ ﻞ ﻳ ﺴﻊ ﻣ ﻦ ﺍﻟﺤ ﺐ ﺍﺛﻨ ﻲ ﻋ ﺸﺮ ﺻ ﺎﻋﺎ‪ ،‬ﻭﺍﻟﻘﻔﻴ ﺰ ﻣ ﻦ‬
‫ﻋ ﺸﺮ ﺍﻟﺠﺮﻳ ﺐ ((ﺣﺎﺷ ﻴﺔ ﺍﻟﻘﻠﻴ ﻮﺑﻲ‬ ‫ﺏ ﻗ ﺼﺒﺔ ﻓ ﻲ ﻋ ﺸﺮ ﻗ ﺼﺒﺎﺕ ﻭﻫ ﻮ ُ‬ ‫ﺿﺮ ِ‬ ‫ﺍﻷﺭﺽ ُﻣ ﺴﻄﺢ َ ْ‬
‫ﻭﻋﻤﻴ ﺮﺓ ‪ ١٦٧/٣‬ﻭﻗ ﺎﻝ ﺍﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ))ﺍﻟﻘﻔﻴ ﺰ ﺛﻤﺎﻧﻴ ﺔ ﻣﻜﺎﻛﻴ ﻚ‪ ،‬ﻭﺍﻟﻤﻜ ﻮﻙ ﺻ ﺎﻉ ﻭﻧ ﺼﻒ(( ﻓ ﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ‪.١٠٤/٧‬‬
‫)‪(٤‬ﻋﻤﺪﺓ ﺫﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ ﻟﺤ ﻞ ﻣﻬﻤ ﺎﺕ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ) ﻣﺨﻄ ﻮﻁ (ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺑ ﺮﻗﻢ ‪/ ٦٥٠٤/‬‬
‫ﺍﻟﻮﺭﻗ ﺔ ‪/ ١٣‬ﺃ‪ .‬ﺇﻟ ﻰ ﻋﻨ ﺪ ﻗﻮﻟ ﻪ‪ :‬ﻳﻐ ﺴﻞ ﻗﻔﻴ ﺰﺍ ً‪ ...‬ﻭﻛﻔﺎﻳ ﺔ ﺍﻟﻜ ﻼﻡ ﻓ ﻲ ﺍﻟﻮﺭﻗ ﺔ ‪/ ١٣‬ﺏ ﻟﻜ ﻦ ﻏﻴ ﺮ‬
‫ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻁ‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺟـ(‪.‬‬
‫)‪(٦‬ﷴ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﷴ ﺑﻦ ﻋﻤﺮﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺒﻠﺨﻲ ﺍﻟﻬﻨﺪﻭﺍﻧﻲ ﺇﻣﺎﻡ ﻛﺒﻴ ﺮ ﻣ ﻦ ﺃﻫ ﻞ ﺑﻠ ﺦ ﻗ ﺎﻝ‬

‫‪١٣١‬‬
 ‫ﻛﻠﱠﻪ‪.‬‬
‫ﺍﻟﻄﺎﻫﺮ ﻣﺤ ﱡﻞ ﺗﺄ ﱡﻣﻞ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻳﻨﻮﻱ ﺃﻧﱠﻪ ﱠ‬
‫ﻋ َﻤ ُﺮ ﺑ ُْﻦ ﻧُ َﺠﻴ ٍْﻢ "‪ :‬ﻭﺃ ﱠﻣﺎ ﺍﻟﻘﺴﻤﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺍﻟﺦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺸﻴ ُﺦ " ُ‬
‫)‪(١‬‬
‫ﻒ" ﻫﻨ ﺎ ﻟ ﻢ ﻳ ﺬﻛﺮ ﺷ ﻴﺌﺎ ً ﺑﻌ ﺪ ﺍﻟﻘ ﺴﻤﺔ‪،‬‬‫ﺃﻱ ﻗﺎﻝ ﺫﻟﻚ ﻓﻲ » ﺍﻟﻨﱠﻬ ﺮ ِ« ‪ ،‬ﻭﺇﻻ "ﻓﺎﻟﻤ ﺼﻨِّ ُ‬
‫ﻓﺈﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻐﺴﻞ ﻗﻔﻴﺰ ﻣﻨﻬﺎ ﺛ ﱠﻢ ﻳﺨﻠﻂ ﺍﻟﺦ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﱠ‬
‫ﺤﺮ« "ﺍﻟﻤﺼﻨِّ ِ‬
‫ﻒ" ‪.‬‬ ‫ﺍﻟﺘﺤﻘﻴﻖ ﺇﻧﱠﻪ ﺑﺎﻟﺨﻠﻂ ﺗﻌﻮﺩ ﺍﻟﻨﱠﺠﺎﺳﺔ ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﻣﻌﺰﻳﺎ ً » ِﻟﺒَ ِ‬

‫‪َ =٤‬ﻭ ِﺫ ْﻛ ُﺭ ﺍ ْﻟ َﻭﺟْ ِﻪ ﻳُﺑَ ِﻳّ ُﻥ ﺃ َ ْﻥ َﻻ ﺃَﺛ َ َﺭ ِﻟﻠﺗ ﱠ َﺣ ِ ّﺭﻱ‪َ ،‬ﻭ ُﻫ َﻭ ﺃ َ ْﻥ‬
‫ﺷﻙﱡ ﻓِ ﻲ ﻗِﻳَ ِﺎﻡ‬ ‫ﺏ َﻭﻗَ َﻊ ﺍﻟ ﱠ‬ ‫ﺎﺭﺓُ ﺍﻟﺛ ﱠ ْﻭ ِ‬ ‫ﺻ َﻝ َﻁ َﻬ َ‬ ‫ﺿﻪُ َﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ﺳ َﻝ ﺑَ ْﻌ َ‬ ‫‪ =٥‬ﻳَ ْﻐ ِ‬
‫ﺳ ِﺔ ِﺑﺎﻟ ﺷ ِّﱠﻙ َﻛ ﺫَﺍ‪،‬‬ ‫ﺳﻭ ِﻝ َﻣ َﺣﻠﱠ َﻬﺎ ﻓَ َﻼ ﻳَ ْﻘ ِﺿﻲ ِﺑﺎﻟﻧﱠ َﺟﺎ َ‬ ‫ﺳ ِﺔ‪ِ ،‬ﻻﺣْ ﺗِ َﻣﺎ ِﻝ ﻛ َْﻭ ِﻥ ﺍ ْﻟ َﻣ ْﻐ ُ‬ ‫ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ِﻳﻥ‬
‫ﺝ ﺍﻟ ّﺩ ِ‬ ‫ﺍﻹ َﻣﺎ َﻡ ﺗَﺎ َ‬ ‫ﺳ ِﻣ ْﻌﺕ ْ ِ‬ ‫ﺎﻣ ِﻊ ﺍ ْﻟ َﻛ ِﺑ ِﻳﺭ ﻗَﺎ َﻝ‪َ :‬ﻭ َ‬ ‫ﻲ ِﻓﻲ ﺷ َْﺭﺡِ ﺍ ْﻟ َﺟ ِ‬ ‫ﺳ ِﺑﻳ َﺟﺎ ِﺑ ﱡ‬ ‫ﺍﻹ ْ‬‫ﺃ َ ْﻭ َﺭ َﺩﻩُ ْ ِ‬
‫ﻲ‪:‬‬ ‫ﺳﻳَ ِﺭ ﺍ ْﻟ َﻛ ِﺑﻳ ِﺭ ِﻫ َ‬ ‫ﺳﺄَﻟَ ٍﺔ ِﻓ ﻲ ﺍﻟ ِ ّ‬ ‫ﻋﻠَﻰ َﻣ ْ‬ ‫ﺳﻪ ُ َ‬ ‫ﻋ ْﺑ ِﺩ ﺍ ْﻟﻌَ ِﺯ ِﻳﺯ ﻳَﻘﻭﻟﻪ‪َ :‬ﻭﻳَ ِﻘﻳ ُ‬ ‫ﺃَﺣْ َﻣ َﺩ ْﺑ َﻥ َ‬
‫ﻳﻥ‬ ‫ﻭﺯ ﻗَ ﺗْﻠُ ُﻬ ْﻡ ِﻟ ِﻘﻳَ ِﺎﻡ ﺍ ْﻟ َﻣ ﺎﻧِ ِﻊ ﺑِﻳَ ِﻘ ٍ‬ ‫ﻑ َﻻ ﻳَ ُﺟ ُ‬ ‫ﻲ َﻻ ﻳُ ْﻌ َﺭ ُ‬ ‫ﺻﻧًﺎ َﻭﻓِ ِ‬
‫ﻳﻬ ْﻡ ِﺫ ِ ّﻣ ﱞ‬ ‫ﺇﺫَﺍ ﻓَﺗَﺣْ ﻧَﺎ ِﺣ ْ‬
‫ﺝ َﺣ ﱠﻝ ﻗَﺗْ ُﻝ ﺍ ْﻟﺑَﺎﻗِﻲ ِﻟﻠﺷ ِّﱠﻙ ﻓِﻲ ﻗِﻳَ ِﺎﻡ ﺍ ْﻟ ُﻣ َﺣ ﱠﺭ ِﻡ‪َ ،‬ﻛﺫَﺍ ُﻫﻧَ ﺎ‪،‬‬ ‫ﺽ‪ ،‬ﺃ َ ْﻭ ﺃ ُ ْﺧ ِﺭ َ‬ ‫ﻓَﻠَ ْﻭ ﻗُﺗِ َﻝ ﺍ ْﻟﺑَ ْﻌ ُ‬
‫ﺻ َﻼﺓً‪ ،‬ﺛ ُ ﱠﻡ‬ ‫ﺻ ﻠﱠﻰ َﻣﻌَ ﻪُ َ‬ ‫ﺻ ِﺔ ﺑَ ْﻌ َﺩ َﻣﺎ ﺫَﻛ ََﺭﻩُ ُﻣ َﺟ ﱠﺭﺩًﺍ ﻋ َْﻥ ﺍﻟﺗ ﱠ ْﻌ ِﻠﻳ ِﻝ‪ ،‬ﻓَﻠَ ْﻭ َ‬ ‫َﻭﻓِﻲ ﺍ ْﻟ ُﺧ َﻼ َ‬
‫ﺻ ﻠﱠﻰ )ﺍ ْﻧﺗ َ َﻬ ﻰ(‪َ .‬ﻭﻓِ ﻲ‬ ‫ﻋ ﺎ َﺩﺓُ َﻣ ﺎ َ‬ ‫ﺏﺇ َ‬ ‫ﻑ ﺁ َﺧ َﺭ ﺗ َ ِﺟ ُ‬ ‫ﺳ ﺔُ ﻓِ ﻲ َﻁ َﺭ ٍ‬ ‫َﻅ َﻬ َﺭﺕْ ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﺏ ُﻛﻠﱠﻪُ‬ ‫ﺳ ُﻝ ﺍﻟﺛ ﱠ ْﻭ َ‬ ‫ﺳﺔٌ َﻻ ﻳَﺩ ِْﺭﻱ َﻣﻛَﺎﻧَ َﻬﺎ ﻳَ ْﻐ ِ‬ ‫ﺏ ِﻓﻳ ِﻪ ﻧَ َﺟﺎ َ‬ ‫ﺍﻟ ﱠﻅ ِﻬﻳ ِﺭﻳﱠ ِﺔ‪ :‬ﺛ َ ْﻭ ٌ‬
‫ﻑ‬ ‫ﺳ َﻝ َﻁ َﺭ ٍ‬ ‫ﻏ ْ‬ ‫ﺷ ِﻛ ٌﻝ ِﻋ ْﻧ ﺩِﻱ‪ ،‬ﻓَ ِﺈ ﱠﻥ َ‬ ‫ﻁ‪َ ،‬ﻭﺫَ ِﻟ ﻙَ ﺍﻟﺗ ﱠ ْﻌ ِﻠﻳ ُﻝ ُﻣ ْ‬ ‫‪َ = ٦‬ﻭ ُﻫ َﻭ ِﺍﻻﺣْ ﺗِﻳَ ﺎ ُ‬
‫ﺳ ٍﺔ‬ ‫ﻳﻥ ِﺑﻧَ َﺟﺎ َ‬ ‫ِ‬ ‫ﺏ ﺑَ ْﻌ َﺩ ﺍ ْﻟﻳَ ِﻘ‬ ‫ﻁ ْﻬ ِﺭ ﺍﻟﺛ ﱠ ْﻭ ِ‬ ‫ﺷﻙﱠ ﻓِ ﻲ ُ‬ ‫ﱠ‬ ‫ﺏ ﺍﻟ‬‫ُ‬ ‫ﻭﺟ‬
‫ﻳُ ِ‬

‫ﺍﻟﺴﻤﻌﺎﻧﻲ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺼﻐﻴﺮ ﻟﻔﻘﻬﻪ ﺗﻔﻘﻪ ﻋﻠ ﻰ ﺃﺳ ﺘﺎﺫﻩ ﺃﺑ ﻲ ﺑﻜ ﺮ ﷴ ﺑ ﻦ ﺃﺑ ﻲ ﺳ ﻌﻴﺪ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﻣﺎﺕ ﺑﺒﺨﺎﺭﻯ ﻓﻲ ﺫﻱ ﺍﻟﺤﺠﺔ ﺳﻨﺔ ‪٣٦٢‬ﻫـ‪ ،‬ﻭﻫﻮ ﺍﺑ ﻦ ﺍﺛﻨﺘ ﻴﻦ ﻭﺳ ﺘﻴﻦ ﺳ ﻨﺔ ﻭﺗﻔﻘ ﻪ ﻋﻠﻴ ﻪ‬
‫ﻧﺼﺮ ﺑﻦ ﷴ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﻔﻘﻴﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ‬
‫ﺍﻟﻮﻓ ﺎء ‪٦٨/١‬ﻭ‪ ،٢٥٠‬ﻭ ﺳ ﻴﺮ ﺃﻋ ﻼﻡ ﺍﻟﻨ ﺒﻼء ﻟﻠ ﺬﻫﺒﻲ ‪ ،١٤٣/١٦‬ﻭ ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪.٢٥٤/١٠‬‬
‫)‪»(١‬ﺍﻟﻨﻬﺮ«‪ :‬ﻭﻫﻮ »ﺍﻟﻨﻬﺮ ﺍﻟﻔﺎﺋﻖ ﺑﺸﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ«‪ :‬ﻟﻺﻣﺎﻡ ﺳﺮﺍﺝ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻋﻤ ﺮ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ‬
‫ﷴ‪ ،‬ﺍﻟﻤ ﺼﺮﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺎﺑﻦ ﻧﺠ ﻴﻢ‪ ،‬ﻭﻫ ﻮ ﺃﺧ ﻮ ﺯﻳ ﻦ ﺍﻟ ﺪﻳﻦ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ‬
‫‪١٠٠٥‬ﻫـ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ‪ :‬ﺃﻥ ﺍﻟﻜﻨﺰ ﺟﻤﻊ ﻏﺮﺭ ﻫﺬﺍ ﺍﻟﻔﻦ ﻭﻗﻮﺍﻋ ﺪﻩ‪ ،‬ﻓ ﺸﺮﺣﻪ‪ ،‬ﻭﺃﻭﺩﻉ ﻓﻴ ﻪ ﺣﻘ ﺎﺋﻖ ﻟﺒ ﺎﺏ‬
‫ﺁﺭﺍء ﺍﻟﻤﺘﻘ ﺪﻣﻴﻦ‪ ،‬ﻭﻓﻮﺍﺋ ﺪ ﺃﻓﻜ ﺎﺭ ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ‪ ،‬ﻗ ﺎﻝ‪ :‬ﻻ ﺳ ﻴﻤﺎ ﺷ ﻴﺨﻨﺎ ﺍﻷﺥ ﺯﻳ ﻦ ﺍﻟ ﺪﻳﻦ ﺧﺘ ﺎﻡ‬
‫ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﺨﻄﻮﻁ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟ ﺴﺎﺋﻞ ﺑﺎﺧﺘ ﺼﺎﺭ ﺃﻧﻔ ﻊ‬
‫ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﻋﻘ ﺪ ﺍﻟﺠ ﻮﻫﺮ ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺳ ﻮﺭﺓ ﺍﻟﻜ ﻮﺛﺮ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪ ،١٥١٦/٢‬ﻭﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٧٩٦/١‬ﻭﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٣٩/٥‬‬
‫ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٧١/٧‬‬

‫‪١٣٢‬‬
 ‫ﻗَ ْﺑ ُﻝ‪...........................‬‬
‫‪َ  =٤‬ﻭ ِﺫ ْﻛ ُﺭ ْﺍﻟ َﻭ ْﺟ ِﻪ‪ :‬ﺃﻱ ﻭﺟ ﻪ ﻁﻬ ﺎﺭﺓ ﺍﻟﺜ ﻮﺏ ﺑﻐ ﺴﻞ ﻁ ﺮﻑ ﻣﻨ ﻪ)‪ (١‬ﺍﻫ ـ‬
‫ﻱ")‪.(٢‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٣‬‬
‫‪  =٥‬ﻳَ ْﻐ ِﺳ َﻝ ‪ /‬ﺑَ ْﻌ َ‬
‫ﺿﻪُ ]ﻣﺘﻌﻠ ﻖ ﺑﻘﻮﻟ ﻪ ﺍﻵﺗ ﻲ‪َ :‬ﻭﻗَ َﻊ ﺍﻟ ﱠ‬
‫ﺷ ﱡﻙ ﻓِ ﻲ ﻗِﻳَ ِﺎﻡ‬
‫ﺳ ِﺔ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ[)‪ (٤‬ﺍﻟﻨﺴﺦ ﻭﻭﻗﻊ‪ ،‬ﻭﻻ ﺻﺤﺔ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﻟﺘﻘﺪﻳﻢ ﺍﻟﻤﻌﻤﻮﻝ ﻋﻠ ﻰ‬ ‫ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﻋﺎﻣﻠﻪ ﻫﻨﺎ ﻧﻜﺘﻪ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻱ ")‪.(٥‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺿﻪُ ﺍﻟ ﺦ‪ .‬ﺑﻴ ﺎﻥ ﻟﻠﻮﺟ ﻪ ]ﺍﻟ ﺬﻱ[)‪ (٧‬ﻓ ﻲ‬ ‫ﻒ((‪َ :‬ﻭ ُﻫ َﻭ ﺃ َ ْﻥ ﻳَ ْﻐ ِﺳ َﻝ ﺑَ ْﻌ َ‬
‫)‪(٦‬‬
‫ﻭﻗﻮﻝ‪)) /‬ﺍﻟﻤﺼ ِﻨّ ِ‬
‫]ﺑﻌ ﺾ[)‪ (٨‬ﺍﻟﻨ ﺴﺦ ﻭﻫ ﻮ ﺃﻥ ﻳﻐ ﺴﻞ ﺑ ﺼﻴﻐﺔ ﺍﻟﻔﻌ ﻞ‪ ،‬ﻭﻫ ﻮ ﺗﺤﺮﻳ ﻒ‪ ،‬ﻭﺍﻟ ﺼﻮﺍﺏ‪ :‬ﻛﻮﻧ ﻪ‬
‫ﻣﺼﺪﺭﺍ ً ﻣﺠﺮﻭﺭﺍ ً ﺑﺎﻟﺒﺎء‪ ،‬ﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺫﻛ ﺮﻩ"ﺍﻟـ ُﻤ َﺤ ّﺸِﻲ" ﻣ ﻦ ﺃﻧﱠ ﻪ ﻣﺘﻌﻠ ﻖ ﺑﻘﻮﻟ ﻪ‪َ )) :‬ﻭﻗَ َﻊ‬
‫ﺳ ِﺔ(()‪.(٩‬‬‫ﺷ ﱡﻙ ﻓِﻲ ﻗِﻳَ ِﺎﻡ ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﺍﻟ ﱠ‬
‫‪َ  =٦‬ﻭ ُﻫ َﻭ ِﺍﻻ ْﺣ ِﺗﻳَﺎ ُ‬
‫ﻁ )‪.................................................... (١٠‬‬

‫ﺇﻥ ﻗَ ْﻮﻟَ ﻪُ َﻭ َ‬
‫ﻏ ْﺴ ُﻞ‬ ‫ﻏ َﺮ ِﺭ ْﺍﻷَﺣْ َﻜ ِﺎﻡ‪)) :‬ﺛ ُ ﱠﻢ ﱠ‬ ‫ﺡ ُ‬ ‫ﺷ ْﺮ ِ‬ ‫)‪(١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ُﻣ ْﻨ َﻼ ُﺧﺴْﺮﻭ ﻓﻲ ﻛﺘﺎﺑ ﻪ ﺩ َُﺭ َﺭ ْﺍﻟ ُﺤ ﱠﻜ ﺎ ِﻡ ﻓِ ﻲ َ‬
‫ﻆ ْﺍﻵ َﺧ ِﺮ‬‫ﻑ ﻟَ ْﻔ َ‬ ‫ِﻲ ِﻷ َ ﱠﻥ ْﺍﻵ ِﺧ ِﺮﻳﱠﺔَ ﺗ ُ ْﺸ ِﻌ ُﺮ ِﺑ ْﺎﻟ ِﻌ ْﻠ ِﻢ ِﺑﻐَ ْﻴ ِﺮ ِﻩ َﻭ ِﻟ ﺬَﺍ َﺣ ﺬَ َ‬
‫ﺐ ﻗَ ْﻮﻟَﻪُ َﻭﻧَﺴ َ‬ ‫ﻁ َﺮﻑٍ ﺁﺧ ََﺮ ِﻣ ْﻨﻪُ َﻻ ﻳُﻨَﺎ ِﺳ ُ‬ ‫َ‬
‫َ‬ ‫ﺴ َﻞ َ‬
‫ﻁ َﺮﻓً ﺎ ِﻣ ْﻨ ﻪُ ِﺑﺘ َ َﺤ ٍ ّﺮ ﺃ ْﻭ ِﺑ ﺪ ِ‬
‫ُﻭﻥ‬ ‫ﺏ ﻓَﻨَ ِﺴﻴَﻪُ ﻓَﻐَ َ‬ ‫ﱠ‬
‫ﻑ ِﻣ ْﻦ ﺍﻟﺜ ْﻮ ِ‬ ‫ﻁ َﺮ ٌ‬ ‫ﺲ َ‬ ‫ّ‬ ‫ْ‬
‫ﺡ ُﻣ ْﻨﻴَ ِﺔ ﺍﻟ ُﻤ َ‬
‫ﺼ ِﻠﻲ ﻓَﻘَﺎ َﻝ‪ :‬ﺗَﻨَ ﱠﺠ َ‬ ‫ﻓِﻲ ﺷ َْﺮ ِ‬
‫ﻁ ُﻬ َﺮ(( ﺍ ﻫـ‪ .‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪٤٧/١‬‬ ‫ﺗ َ َﺤ ٍ ّﺮ َ‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺃ (‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺃ (‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٤/١‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٨٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ( ﻭ) ﺟـ(‪.‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٤/١‬‬
‫)‪(١٠‬ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻻﺣﺘﻴﺎﻁ ﻟﻐﺔ‪ :‬ﺍﻷﺧﺬ ﻓﻲ ﺍﻷﻣﻮﺭ ﺑﺎﻷﺣﺰﻡ ﻭﺍﻷﻭﺛﻖ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺍﻟﻤﺤﺎﺫﺭﺓ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺴﺎﺋﺮ‪ :‬ﺃﻭﺳﻂ ﺍﻟﺮﺃﻱ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﻟﺨﻄﺄ ﻭﺍﺗﻘﺎﺋﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑ ﻦ‬
‫ﻣﻨﻈﻮﺭ ‪.٢٩٧/٧‬‬
‫ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﻔﻘﻬﺎء ﺍﻻﺣﺘﻴﺎﻁ ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺑﻤﻌﻨﻰ ﺍﻟ ﻮﺭﻉ ﺍﻟ ﺬﻱ ﻫ ﻮ‪)) :‬ﺍﺟﺘﻨ ﺎﺏ ﺍﻟ ﺸﺒﻬﺎﺕ ﺧﻮﻓ ﺎ‬
‫ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻤﺤﺮﻣﺎﺕ((‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ‪./٣٢٥/‬‬

‫‪١٣٣‬‬
‫ﺷ ﱡﻙ َﻻ‬
‫ﺳ ِﺔ‪َ ،‬ﻭﺍﻟ ﱠ‬ ‫ﺎﺻ ﻠُﻪُ ﺃَﻧﱠ ﻪُ َ‬
‫ﺷ ﱞﻙ ِﻓ ﻲ ْ ِ‬
‫ﺍﻹﺯَ ﺍﻟَ ِﺔ ﺑَ ْﻌ َﺩ ﺗ َ ﻳَﻘﱡ ِﻥ ِﻗﻳَ ِﺎﻡ ﺍﻟﻧﱠ َﺟﺎ َ‬ ‫‪َ =٧‬ﻭ َﺣ ِ‬
‫ﻳَ ْﺭﻓَ ُﻊ ْﺍﻟ ُﻣﺗَﻳَﻘﱠﻥَ ﻗَ ْﺑﻠَﻪُ‪،‬‬
‫ﻱ ")‪.(١‬‬
‫ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺑﺄﻗﻮﻯ ﺍﻟﺪﻟﻴﻠﻴﻦ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺎﺻﻠُﻪُ‪ :‬ﺃﻱ ﺣﺎﺻﻞ ﺗﻘﺮﻳﺮ ﺍﻹﺷﻜﺎﻝ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻞ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻱ")‪.(٢‬‬ ‫‪ = ٧‬ﻗﻮﻟﻪ‪َ :‬ﻭ َﺣ ِ‬

‫ﺍﻟﺭ ُﺟ ِﻝ‬ ‫ﻑ ْﺍﻟ َﻣ ْﻐ ُ‬

‫ﺳﻭ ِﻝ َﻭ ﱠ‬ ‫ﺍﻟﻁ َﺭ ِ‬ ‫ﺷ ِّﻙ ِﻓ ﻲ َﻛ ْﻭ ِﻥ ﱠ‬ ‫ﻭﺕ ﺍﻟ ﱠ‬ ‫‪َ = ٨‬ﻭ ْﺍﻟ َﺣ ﱡﻖ ﺃ َ ﱠﻥ ﺛُﺑُ َ‬
‫ﻭﻡ ﺍﻟﺩ ِﱠﻡ‪.‬‬
‫ﺻ َ‬ ‫ﺳ ِﺔ‪َ ،‬ﻭ ْﺍﻟ َﻣ ْﻌ ُ‬
‫ْﺍﻟ ُﻣ ْﺧ َﺭﺝِ ُﻫ َﻭ َﻣ َﻛﺎﻥَ ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﻁ ْﻬ ِﺭ ْﺍﻟﺑَﺎﻗِﻲ َﻭ ِﺇﺑَﺎ َﺣ ِﺔ َﺩ ِﻡ ْﺍﻟﺑَﺎﻗِﻳﻥَ ‪.‬‬
‫ﺷ ﱠﻙ ﻓِﻲ ُ‬ ‫ﺏ ﺃ َ ْﻟﺑَﺗﱠﺔَ ﺍﻟ ﱠ‬
‫ﻭﺟ ُ‬
‫‪ = ٩‬ﻳُ ِ‬
‫‪َ  =٨‬ﻭ ْﺍﻟ َﺣ ﱡﻖ ﺍﻟﺦ‪ .‬ﻟﻴﺲ ﻣﻦ‪ (٣)/‬ﻛ ﻼﻡ "ﺍﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ")‪(٤‬؛ ﺇﺫ ﻻ ﻳﻼﺋﻤ ﻪ ﺑ ﻞ ﻣ ﻦ‬

‫ﻭﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺗﺜﺒﺖ ﻷﺟﻞ ﺍﻻﺣﺘﻴﺎﻁ‪ .‬ﻭﻟﺘﻌﺎﺭﺽ ﺍﻻﺣﺘﻴﺎﻁ ﻣﻊ ﺃﺻﻞ ﺑﺮﺍءﺓ ﺍﻟﺬﻣ ﺔ‪،‬‬
‫ﻭﻣ ﻊ ﻗﺎﻋ ﺪﺓ ﺍﻟﺘﺤ ﺮﻱ ﻭﺍﻟﺘ ﻮﺧﻲ ﻋﻨ ﺪ ﺍﻟﺤ ﺮﺝ‪ ،‬ﻳ ﺄﺗﻲ ﺍﻟﺘ ﺮﺩﺩ ﻭﺍﻟﺨ ﻼﻑ ﻓ ﻲ ﺍﻷﺣﻜ ﺎﻡ ﺍﻟﻤﺒﻨﻴ ﺔ ﻋﻠ ﻰ‬
‫ﺍﻻﺣﺘﻴﺎﻁ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﺎ ﻋﺒﺮ ﻋﻨﻪ " ﺍﻷﻧﺼﺎﺭﻱ " ﺷﺎﺭﺡ »ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ «ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ‬
‫ﻣﺎ ﻛﺎﻥ ﺃﺣﻮﻁ ﻳﺠﺐ‪ ،‬ﺑﻞ ﺇﻧﻤﺎ ﻫﻮ ﻓﻴﻤﺎ ﺛﺒﺖ ﻭﺟﻮﺑﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻓﻴﺠﺐ ﻓﻴﻪ ﻣ ﺎ ﺗﺨ ﺮﺝ ﺑ ﻪ ﻋ ﻦ ﺍﻟﻌﻬ ﺪﺓ‬
‫= ﺇﺫﺍ ﻓﺎﺗ ﺖ ﺻ ﻼﺓ ﻣ ﻦ ﻳ ﻮﻡ ﻓﻨ ﺴﻴﻬﺎ‪ ،‬ﻓﻴﺠ ﺐ ﻋﻠﻴ ﻪ‬ ‫ﻳﻘﻴﻨﺎ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﺍﻟﻤﻨ ﺴﻴﺔ‪ ،‬ﻛﻤ ﺎ =‬
‫ﻗﻀﺎء ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؛ ﻟﻴﺨﺮﺝ ﻋﻦ ﻋﻬﺪﺓ ﺍﻟﻤﻨﺴﻴﺔ ﻳﻘﻴﻨﺎ "‪ .‬ﺛﻢ ﺫﻛﺮ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﻟﺘ ﻲ ﻳﺠ ﺐ ﻓﻴﻬ ﺎ ﺍﻟﻔﻌ ﻞ ﺍﺣﺘﻴﺎﻁ ﺎ ﻓﻘ ﺎﻝ‪ )) :‬ﺃﻭ ﻛ ﺎﻥ ﺍﻟﻮﺟ ﻮﺏ ﻫ ﻮ ﺍﻷﺻ ﻞ ﺛ ﻢ ﻳﻌ ﺮﺽ ﻣ ﺎ ﻳﻮﺟ ﺐ‬
‫ﺍﻟﺸﻚ‪ ،‬ﻛﺼﻮﻡ ﺍﻟﺜﻼﺛﻴﻦ ﻣﻦ ﺭﻣ ﻀﺎﻥ‪ ،‬ﻓ ﺈﻥ ﺍﻟﻮﺟ ﻮﺏ ﻓﻴ ﻪ ﺍﻷﺻ ﻞ‪ ،‬ﻭﻋ ﺮﻭﺽ ﻋ ﺎﺭﺽ ﺍﻟﻐﻤ ﺎﻡ ﻻ‬
‫ﻳﻤﻨﻌﻪ‪ ،‬ﻓﻴﺠﺐ ﺍﺣﺘﻴﺎﻁﺎً‪ ،‬ﻻ ﻛﺼﻮﻡ ﻳﻮﻡ ﺍﻟﺸﻚ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﺍﻟﻮﺟﻮﺏ ﻟﻼﺣﺘﻴﺎﻁ ﻓﻲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ؛‬
‫ﻷﻥ ﺍﻟﻮﺟﻮﺏ ﻓﻴﻪ ﻟﻴﺲ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻭﻻ ﻫﻮ ﺛﺎﺑﺖ ﻳﻘﻴﻨﺎ ((‪ .‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﺣﻤﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒ ﻮﺕ‬
‫ﺑﻬﺎﻣﺶ ﺍﻟﻤﺴﺘﺼﻔﻰ ‪.١٨٢/٢‬‬
‫ﻭﻳﺬﻛﺮ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻲ ﺑﺎﺏ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﺗﺮﺟﻴﺢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻘﺘﻀﻲ ﻟﻠﺘﺤ ﺮﻳﻢ ﻋﻠ ﻰ ﻣ ﺎ ﻳﻘﺘ ﻀﻲ‬
‫ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ؛ ﻻﺳﺘﻨﺎﺩ ﺫﻟﻚ ﺍﻟﺘﺮﺟﻴﺢ ﻟﻼﺣﺘﻴﺎﻁ‪ ،‬ﻭﻓﻲ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻠﻞ ﺗﺮﺟﻴﺢ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻘﺘ ﻀﻴﺔ‬
‫ﻟﻠﺘﺤﺮﻳﻢ ﻋﻠﻰ ﺍﻟﻤﻘﺘﻀﻴﺔ ﻟﻐﻴﺮﻩ‪.‬‬
‫ﻭﺫﻛﺮﻭﺍ ﺃﻳﻀﺎ ً ﻣﺴﺄﻟﺔ ﺟﺮﻳﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻲ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﻭﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻓﻲ ﺍﻟﺒﺎﺏ ﻧﻔﺴﻪ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻳ ﺬﻛﺮ ﺍﻟﻔﻘﻬ ﺎء ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻤﺒﻨﻴ ﺔ ﻋﻠ ﻰ ﺍﻻﺣﺘﻴ ﺎﻁ‪ ،‬ﻭﻣﻨﻬ ﺎ ﻗﺎﻋ ﺪﺓ ))ﺗﻐﻠﻴ ﺐ ﺍﻟﺤ ﺮﺍﻡ ﻋﻨ ﺪ ﺍﺟﺘﻤ ﺎﻉ‬
‫ﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﺤﻼﻝ ((‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﺣﺎﺷ ﻴﺔ ﺍﻟﺤﻤ ﻮﻱ ‪،٣٥٥/١‬ﻭ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪./١٠٥/‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٧٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬
‫)‪(٤‬ﺍﺑﻦ ﺍﻟﻬﻤﺎﻡ‪ :‬ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﷴ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻹﺳﻜﻨﺪﺭﺍﻧﻲ ﺍﻟ ﺴﻴﻮﺍﺳﻲ‪،‬‬

‫‪١٣٤‬‬
‫ﺎﺻﻠُﻪُ ﺍﻟﺦ؛ ﺇﺫ ﻛﻼﻡ "ﺍﺑﻦ ﺍﻟ ُﻬﻤﺎ ِﻡ" ﺍﻧﺘﻬﻰ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺗﺘﻤﺔ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﻗﻮﻝ " ﺍﻟﻤﺼﻨﻒ"‪َ :‬ﻭ َﺣ ِ‬
‫َﻭﺫَ ِﻟ َﻚ ﺍﻟﺘ ﱠ ْﻌ ِﻠﻴ ُﻞ ُﻣ ْﺸ ِﻜ ٌﻞ ِﻋ ْﻨﺪِﻱ)‪ (١‬ﺍﻟﺦ‪.‬‬
‫ﺏ ﺃ َ ْﻟﺑَﺗ ﱠ ﺔَ ﺍﻟ ﺦ‪ .‬ﺟﻤﻠ ﺔ ﻳﻮﺟ ﺐ ﺧﺒ ﺮ ﺃﻥ ﻓ ﻲ ‪ ‬ﺃ َ ّﻥ َ◌ ‪ /‬ﺛُﺑُ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻭﺕ‬ ‫ﻭﺟ ُ‬ ‫‪  =٩‬ﻳُ ِ‬
‫ﻣﺤﺮﻓ ﺔ ﻣ ﻦ ﻟﻔ ﻆ‬
‫ﱠ‬ ‫ﺏ ﻟﻔ ﻆ ﺍﻟ ﺬﻱ‪ ،‬ﻭﻫ ﻲ‬ ‫ﺷ ِّﻙ ﺍﻟﺦ‪ .‬ﻭﻗﻊ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻨﱡﺴﺦ ﻗﺒﻞ ‪ ‬ﻳُ ِ‬
‫ﻭﺟ ُ‬ ‫ﺍﻟ ﱠ‬
‫ﺍﻟ ﺬﻣﻲ ﻛﻤ ﺎ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨﱡ ﺴﺦ‪ ،‬ﻭﻓ ﻲ ﺑﻌ ﻀﻬﺎ ﺍﻟ ﺪﻡ‪ ،‬ﻭﻫ ﻲ ﺃﻭﻟ ﻰ ﻣ ﻦ ﻧ ﺴﺨﺔ ﺍﻟ ﺬِّﻣﻲ‬
‫ﻱ ")‪.(٤‬‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺭﺗِ ِﻪ َﻣ ْﺷ ُﻛﻭ ًﻛﺎ ﻓِﻳ ِﻪ‬
‫ﺻﻳ ُْﺭ َ‬‫ﻭﺭﺓِ َ‬
‫ﺿ ُﺭ َ‬ ‫‪َ =١٠‬ﻭ َﻣ ْﻥ َ‬
‫ﺎﺭ َﻣ ْﺷ ُﻛﻭ ًﻛﺎ ﻓِ ﻲ‬
‫ﺻ َ‬‫ﻭﻣﻳﱠﺗُﻪُ‪َ ،‬ﻭ ِﺇﺫَﺍ َ‬‫ﺻ ِ‬ ‫ﻋ ْﻥ ﺗَﻧَ ﱡﺟ ِﺳ ِﻪ َﻭ َﻣ ْﻌ ُ‬ ‫ﻉ ْﺍﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ َ‬ ‫‪ =١١‬ﺍ ْﺭﺗِﻔَ ﺎ ُ‬
‫ﺳ ِﺗ ِﻪ‬
‫ﻧَ َﺟﺎ َ‬
‫ﻭﺭ ِﺗ ِﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻫﻞ ﺍﻟﻀﱠﻤﻴﺮ ﱠ‬
‫ﻟﻠﻄﺮﻑ ﺃﻭ ﻟﻠﺒ ﺎﻗﻲ ﻣ ﻦ‬ ‫ﺻﻳ ُْﺭ َ‬
‫ﻭﺭ ِﺓ َ‬ ‫‪َ  =١٠‬ﻭ َﻣ ْﻥ َ‬
‫ﺿ ُﺭ َ‬
‫ﺍﻟﺜﻮﺏ ﻛ ﱞﻞ ﻣﺤﺘﻤﻞ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻱ")‪.(٥‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻟﻜﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻳﻘﺘﻀﻲ ﺭﺟﻮﻋﻪ ﻟﻠﺒﺎﻗﻲ ﻛﻤﺎ ﻫﻮ ﻅﺎﻫﺮ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻒ"‬‫ﻋ ْﻥ ﺗَﻧَ ﱡﺟ ِﺳ ِﻪ ﺍﻟ ﺦ‪ .‬ﺻ ﺮﻳﺢ ﻓ ﻲ ﻣﺨﺎﻟﻔ ﺔ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﻳﻥ َ‬‫ﻉ ْﺍﻟﻳَ ِﻘ ِ‬ ‫‪ْ  =١١‬‬
‫ﺍﺭﺗِﻔَ ﺎ ُ‬
‫ﻲ ِ")‪(٦‬ﻭﻫ ﻮ‬ ‫ﺍﻟﻬﻤﺎﻡ"‪ ،‬ﻭﺳﻴﺄﺗﻲ ﻣﻨﻪ ﺃﻳ ﻀﺎ ً ﻣ ﺎ ﻫ ﻮ ﺻ ﺮﻳﺢ ﻓ ﻲ ﻣﺨﺎﻟﻔﺘ ﻪ "ﻟ ِ‬
‫ﻺﺳ ِﺒﻴ َﺠﺎ ِﺑ ّ‬ ‫ِ‬ ‫"ﻻﺑﻦ‬

‫ﺣﻨﻔ ﻲ ﺍﻟﻤ ﺬﻫﺐ‪ ،‬ﻓﻘﻴ ﻪ‪ ،‬ﻣﺤ ﺪﺙ‪ ،‬ﻟﻐ ﻮﻱ‪ ،‬ﻗ ﺮﺃ ﺍﻟﻬﺪﺍﻳ ﺔ ﻋﻠ ﻰ ﺳ ﺮﺍﺝ ﺍﻟ ﺪﻳﻦ ﺍﻟﻜﺘ ﺎﻧﻲ ﺍﻟ ﺸﻬﻴﺮ ﺑﻘ ﺎﺭﺉ‬
‫ﺍﻟﻬﺪﺍﻳﺔ ﺃﻫﻢ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ (‪،‬ﺍﻟﺘﺤﺮﻳ ﺮ ) ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟﻔﻘ ﻪ (‪ ،‬ﺍﻟﻤ ﺴﺎﻳﺮﺓ ﻓ ﻲ‬
‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻤﻨﺠﻴﺔ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺯﺍﺩ ﺍﻟﻔﻘﻴﺮ) ﻣﺨﺘﺼﺮ ﻓﻲ ﻓﺮﻭﻉ ﻓﻘﻪ ﺍﻟﺤﻨﻔﻴﺔ(‪ .‬ﻣﻮﻟ ﺪﻩ‪ ٧٩٠ :‬ﻫ ـ ﻓ ﻲ‬
‫ﺍﻹﺳ ﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﻓﺎﺗ ﻪ‪ ٨٦١ :‬ﻫ ـ ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‪ ،١٣٥/٧‬ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺒﻬﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﺤ ﻲ‬
‫ﺍﻟﻠﻜﻨﻮﻱ ‪ ،١٨٠‬ﻭ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٢٠٣٤/٢‬‬
‫)‪(١‬ﻋﻨ ﺪ ﺍﻟﺮﺟ ﻮﻉ ﺇﻟ ﻰ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻟﻴﻨﻈ ﺮ ﻛ ﻼﻡ ﺍﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ﺃﻳ ﻦ ﻳﻨﺘﻬ ﻲ ﻓﻮﺟ ﺪﺕ ﺃﻧ ﻪ‪ :‬ﻣ ﻦ ﻛ ﻼﻡ ﺍﺑ ﻦ‬
‫ﺍﻟﻬﻤﺎﻡ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻛﻠﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻤﺼﻨﻒ " ﺍﺑﻦ ﻧﺠﻴﻢ " ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪ :‬ﻧ ﺴﻮﻕ ﻋﺒﺎﺭﺗﻬ ﺎ‬
‫ﺑﺘﻤﺎﻣﻬﺎ‪ ،‬ﻭﺃﻳﻀﺎ ً ﻫﻲ ﻟﻴﺴﺖ ﺑﺘﻤﺎﻣﻬﺎ ﺣﺮﻓﻴﺎ ً ﻭﺇﻧﻤﺎ ﺑﺘﻤﺎﻣﻬ ﺎ ﻣﻌﻨ ﻰ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ‬
‫‪.١٩١/١‬‬
‫ﺻ ًﻼ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ‬‫ﻄﻌًﺎ ُﻣ ْﺴﺘ َﺄ ْ ِ‬
‫ﻄ ْﻌﺘُﻪُ ﻗَ ْ‬ ‫َﺖ ْﺍﻟ َﺤ ْﺒ َﻞ‪ :‬ﺃ َ ْ‬
‫ﻱ ﻗَ َ‬ ‫ﻄ ُﻊ ْﺍﻟ ُﻤ ْﺴﺘ َﺄ ْ َ‬
‫ﺻ ُﻞ‪ .‬ﻳُﻘَﺎ ُﻝ‪ :‬ﺑَﺘ ﱡ‬ ‫)‪ْ (٢‬ﺍﻟﺒَﺘ َﺎﺕُ ﻓِﻲ ﺍﻟﻠﱡﻐَ ِﺔ‪ْ :‬ﺍﻟﻘَ ْ‬
‫ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪.٧/٢‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /١٩٨/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺟـ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪"(٦‬ﺍﻹﺳ ﺒﻴﺠﺎﺑﻲ"‪ :‬ﻋﻠ ﻲ ﺑ ﻦ ﷴ ﺑ ﻦ ﺇﺳ ﻤﺎﻋﻴﻞ‪ ،‬ﺑﻬ ﺎء ﺍﻟ ﺪﻳﻦ‪ ،‬ﺍﻹﺳ ﺒﻴﺠﺎﺑﻲ ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٣٥‬ﻫ ـ‪ ،‬ﻳﻨﻌ ﺖ ﺑ ﺸﻴﺦ ﺍﻹﺳ ﻼﻡ‪ ،‬ﻣ ﻦ ﺃﻫ ﻞ ﺳ ﻤﺮﻗﻨﺪ‪ ،‬ﻭﺑﻬ ﺎ ﻭﻓﺎﺗ ﻪ‪ ،‬ﻟ ﻪ ﻛﺘ ﺐ ﻣﻨﻬ ﺎ‪:‬‬
‫ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺍﻟﻄﺤ ﺎﻭﻱ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،١٦٢٧/٢‬ﻭ ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٦٩٧/١‬ﻭﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٣٢٩/٤‬ﻭ ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ‬
‫ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٨٣/٧‬‬

‫‪١٣٥‬‬
 ‫ﺻ ﱠﺢ ﻟَ ْﻡ ﻳَﺑْﻖَ ِﻟ َﻛ ِﻠ َﻣﺗِ ِﻬ ْﻡ ْﺍﻟ ُﻣ ْﺟ َﻣﻊِ َ‬
‫ﻋﻠَ ْﻳ َﻬﺎ ﺍﻟﺦ‪.‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﱠﺇﻻ ﺃ َ ﱠﻥ َﻫﺫَﺍ ْ‬
‫ﺇﻥ َ‬
‫ﺍﻟﻬﻤﺎﻡ" ﻣﺎ ﺍﺩﱠﻋﺎﻩ ﻣ ﻦ ﺗ ﻴﻘﻦ ﻗﻴ ﺎﻡ ﺍﻟﻨﱠﺠﺎﺳ ﺔ‬
‫ِ‬ ‫ﻻﺑﻦ‬
‫ﻒ" ﻟﻢ ﻳﺴﻠﻢ " ِ‬ ‫ﺃﻥ "ﺍﻟﻤﺼﻨﱠ َ‬
‫ﻭﺍﻟﺤﺎﺻﻞ ﱠ‬
‫)‪(١‬‬
‫ﺇﻥ‬‫ﺸ ﱠﻚ ﻓﻲ ﺇﺯﺍﻟﺘﻬﺎ ] ﻻ ﻳﺮﻓﻊ ﺍﻟﻤﺘﻴﻘﻦ ﻗﺒﻠﻪ‪ ،‬ﺑﻞ ]ﻧﻘ ﻮﻝ[ ‪ :‬ﱠ‬ ‫ﺃﻥ ﺍﻟ ﱠ‬‫ﺑﻨﺎ ًء ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﱠ‬
‫ﺸ ﱠﻚ ﻓﻲ ﻁﻬﺮ ﺍﻟﺒ ﺎﻗﻲ ﻓﻴﻠ ﺰﻡ ﺑﺎﻟ ﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜ ﻮﻥ‬ ‫ﺸ ِّﻚ ﻓﻲ ﺇﺯﺍﻟﺘﻬﺎ [)‪ (٢‬ﻳﻮﺟﺐ ﺍﻟ ﱠ‬ ‫ﺕ ﺍﻟ ﱠ‬
‫ﺛﺒﻮ َ‬
‫َ )‪(٣‬‬
‫ﻗﻴﺎﻡ ﺍﻟﻨﱠﺠﺎﺳﺔ ﻣﺸﻜﻮﻛﺎ ً ﻻ ﺃﻧ ﱠﻪ ﻣﺘﻴﻘ ٌﻦ ‪ ،‬ﻭﻻ "ﻟﻺ ِﺳ ﺒﻴِ َﺠ ﺎﺑِﻲ" ﻣﺎ ﺫﻛﺮﻩ ﻣ ﻦ ﺃﻧﱠ ﻪ ﻳَ ْﻐ ِﺳ ُﻝ‬
‫ﺎﺭﺓ ُ‬
‫ﻁ َﻬ َ‬ ‫ﺿﻪُ َﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬ ‫ﺑَ ْﻌ َ‬
‫‪.........................................................................................‬‬
‫ﺷ ِّﻙ ﻭﻫ ﻮ‬ ‫ﺳ ِﺔ ﺑِﺎﻟ ﱠ‬ ‫ﺿﻲ ﺑِﺎﻟﻧﱠ َﺟﺎ َ‬ ‫ﺳ ِﺔ‪ ،‬ﺇﻟ ﻰ ‪‬ﻓَ َﻼ ﻳَ ْﻘ ِ‬‫ﺷ ﱡﻙ ﻓِﻲ ﻗِﻳَ ِﺎﻡ ﺍﻟﻧﱠ َﺟﺎ َ‬ ‫ﺍﻟﺛ ﱠ ْﻭ ِ‬
‫ﺏ َﻭﻗَ َﻊ ﺍﻟ ﱠ‬
‫ﺎﺭﺓ ُ ﺍﻟﺛ ﱠ ْﻭ ِ‬
‫ﺏ‬ ‫ﻁ َﻬ َ‬ ‫ﺻ َﻝ َ‬ ‫ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻜﺲ ﻣﺎ ﺫﻛﺮﻩ "ﺍﺑ ُﻦ ﺍﻟﻬﻤ ﺎ ِﻡ"؛ ﺇﺫ ‪َ ‬ﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺷ ِّﻙ ﻳﻔﻴﺪ ﻛﻮﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻴﻘﻨﺔ‪ ،‬ﻓﻼ ﻳﺮﻓﻊ ﻫ ﺬﺍ ﺍﻟﻤﺘ ﻴﻘﻦ‬ ‫ﺳ ِﺔ ِﺑﺎﻟ ﱠ‬‫ﺿﻲ ِﺑﺎﻟﻧﱠ َﺟﺎ َ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﻓَ َﻼ ﻳَ ْﻘ ِ‬
‫)‪(٥) (٤‬‬
‫ﻒ"[ ‪/‬‬ ‫ﺼﻞ ﻣ ﻦ ﻛ ﻼﻡ ]"ﺍﻟﻤ ﺼ ِﻨّ ِ‬ ‫ﺸ ِّﻚ ﻓﻲ ﻗﻴ ﺎﻡ ﺍﻟﻨﱠﺠﺎﺳ ﺔ‪ ،‬ﻭﺗﺤ ﱠ‬ ‫ﺑﻤﺎ ﻁﺮﺃ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟ ﱠ‬
‫)‪(٦‬‬
‫ﻤﺎﻡ" ﺗﺮﺟ ﻊ ﻟﻠﻤﻨﺎﻗ ﺸﺔ ﻓ ﻲ ﺍﻻﺳ ﺘﺪﻻﻝ ﻓﻘ ﻂ‪ ، /‬ﻭﺃ ﱠﻣ ﺎ ﺍﻟﺤﻜ ﻢ ﻭﻫ ﻮ‬ ‫ﺃﻥ ﻣﺨﺎﻟﻔﺘﻪ "ﻻﺑﻦ ﺍﻟ ُﻬ ِ‬ ‫ﱠ‬
‫ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﻐﺴﻞ ﺑﺎﻗﻴﻪ ﻓﻼ ﻳﻨﺎﺯﻋﻪ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﻠﺖ ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ ﻗﻴﺎﻡ ﺍﻟﻨﱠﺠﺎﺳﺔ ﻣﺘﻴﻘﻨﺎ ً ﺑﻞ ﻣ ﺸﻜﻮﻛﺎ ﻋﻠ ﻰ ﻣ ﺎ ﺣﻘﻘ ﻪ "ﺍﻟﻤ ﺼ ِﻨﻒ"‬
‫ّ‬ ‫ً‬
‫ﺸ ِّﻚ ﻓ ﻲ ﻗﻴ ﺎﻡ‬ ‫ﺑﻘﻮﻟ ﻪ‪ :‬ﻭﺍﻟﺤ ﻖ ﺍﻟ ﺦ‪].‬ﻓَ ِﻠ َﻢ ﻟَ ْﻢ ﻳَﻘُ ْﻞ[)‪ (٧‬ﺑﺘﺠ ﻮﻳﺰ ﺍﻟ ﺼﻼﺓ ﻓﻴ ﻪ؛ ﺇﺫ ﻣﺠ ﺮﺩ ﺍﻟ ﱠ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻻ ﺃﺛﺮ ﻟﻪ؟ ﻗﻠﺖ‪ :‬ﻭﺟﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺗﺠﻮﻳﺰﻩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ؛)‪ (٨‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻴﻘﻦ ﺑﻨﺠﺎﺳ ﺘﻪ‬
‫ﻳﻌﻠ ﻢ ﻣﻤ ﺎ ﻗﺪﻣ ﻪ "ﺍﻟﻤ ﺼﻨﻒ" ﻣ ﻦ ﺃﻥ ﺛﺒ ﻮﺕ ﺍﻟ ﺸﻚ ﻓ ﻲ ﻛ ﻮﻥ ﺍﻟﻄ ﺮﻑ ﺍﻟﻤﻐ ﺴﻮﻝ ﻣﻜ ﺎﻥ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻳﻮﺟﺐ ﺍﻟ ﺸﻚ ﻓ ﻲ ﻁﻬ ﺮ ﺍﻟﺒ ﺎﻗﻲ ﻓﻠ ﻢ ﺗﻜ ﻦ ﻁﻬﺎﺭﺗ ﻪ ﻣﺘﻴﻘﻨ ﺔ ﺣﻴﻨﺌ ٍﺬ ﻭﺑﻬ ﺬﺍ ﺍﻟﺘﻘﺮﻳ ﺮ‬
‫)‪(١٠‬‬
‫ﻒ" ﺇﻧﻤ ﺎ ﻫ ﻮ] ﻓ ﻲ [)‪ (٩‬ﺍﻟﻄﺮﻳ ﻖ‪/‬‬ ‫ﻳﻌﻠ ﻢ ﺃﻥ ﺍﻟﻨ ﺰﺍﻉ ﺑ ﻴﻦ "ﺍﺑ ﻦ ﺍﻟﻬﻤ ِﺎﻡ" ﻭ"ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﺍﻟﻤﻮﺻﻞ ﻟﻌﺪﻡ ﺗﺠﻮﻳﺰ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﺃﻋﻨﻲ ﻭﺟﻪ ﺍﻻﺳ ﺘﺪﻻﻝ‪ ،‬ﺃﻣ ﺎ ﻧﻔ ﺲ ﺍﻟﺤﻜ ﻢ ﻓﻤﺘﻔ ﻖ ﻋﻠﻴ ﻪ‬

‫)‪(١‬ﻓﻲ )ﺟـ( ﻳﻘﻮﻝ‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﺃﻥ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٩٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﻓﻠﻮ ﻟﻢ ﻳﺪﺧﻞ‪.‬‬
‫ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ( ﻗﻠﺖ‪ :‬ﻭﺟﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺗﺠﻮﻳﺰﻩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ؛] ﺇﺫ ﻣﺠﺮﺩ ﺍﻟﺸﻚ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﻨﺠﺎﺳﺔ ﻟﻢ‬
‫ﺳ ﺒ ُْﻖ ﻧﻈ ﺮ ﻣ ﻦ‬
‫ﻳﺘ ﻴﻘﻦ ﺑﻨﺠﺎﺳ ﺘﻪ[ ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ ﺑﻨﺠﺎﺳ ﺘﻪ‪ ...‬ﺍﻟ ﺦ ﻣ ﺎﺑﻴﻦ ﺍﻟﻤﻌﻘ ﻮﻓﻴﻦ ﺯﻳ ﺎﺩﺓ ﻭﻟﻌﻠ ﻪ َ‬
‫ﺍﻟﻨﺎﺳﺦ‪.‬‬
‫)‪(٨‬ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ( ﻗﻠﺖ‪ :‬ﻭﺟﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺗﺠﻮﻳﺰﻩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ؛] ﺇﺫ ﻣﺠﺮﺩ ﺍﻟﺸﻚ ﻓﻲ ﻗﻴ ﺎﻡ ﺍﻟﻨﺠﺎﺳ ﺔ ﻟ ﻢ‬
‫ﺳ ﺒ ُْﻖ ﻧﻈ ﺮ ﻣ ﻦ‬‫ﻳﺘ ﻴﻘﻦ ﺑﻨﺠﺎﺳ ﺘﻪ[ ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ ﺑﻨﺠﺎﺳ ﺘﻪ‪ ...‬ﺍﻟ ﺦ ﻣ ﺎﺑﻴﻦ ﺍﻟﻤﻌﻘ ﻮﻓﻴﻦ ﺯﻳ ﺎﺩﺓ ﻭﻟﻌﻠ ﻪ َ‬
‫ﺍﻟﻨﺎﺳﺦ‪.‬‬
‫)‪(٩‬ﻓﻲ ﻣﻮﺟﻮﺩﺓ ﻓﻲ) ﺃ(‪.‬‬
‫)‪(١٠‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /١٩٩/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺟـ(‪.‬‬

‫‪١٣٦‬‬
 ‫ﻓﻴﻤﺎ‪ (١)/‬ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ْ‬ ‫ﺻ َﻼﺓ ُ َﻣﻌَﻪُ ﱠﺇﻻ ﺃ َ ﱠﻥ َﻫ ﺫَﺍ ْ‬
‫ﺻ ﱠﺢ ﻟَ ْﻡ ﻳَ ْﺑ ﻖَ ِﻟ َﻛ ِﻠ َﻣ ﺗِ ِﻬ ِﻡ ﺍﻟ ُﻣ ْﺟ َﻣ ﻊِ‬‫ﺇﻥ َ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫‪َ =١٢‬ﺟﺎﺯَ ِ‬
‫ﺷ ِّﻙ – َﻣ ْﻌﻧًﻰ‬ ‫ﻋﻠَ ْﻳ َﻬﺎ ‪ -‬ﺃ َ ْﻋﻧِﻲ ﻗَ ْﻭﻟَ ُﻬ ْﻡ‪ْ :‬ﺍﻟﻳَ ِﻘ ُ‬
‫ﻳﻥ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ﺑِﺎﻟ ﱠ‬ ‫َ‬
‫‪ =١٣‬ﻓَﺈِﻧﱠﻪُ ِﺣﻳﻧَﺋِ ٍﺫ‬
‫ﺻ َﻼﺓ ُ َﻣﻌَ ﻪُ ﻭﺫﻟ ﻚ؛ ﻷﻧﱠ ﻪ ﻗﺒ ﻞ ﺍﻟﻨﱠﺠﺎﺳ ﺔ ﻛ ﺎﻥ ﻁ ﺎﻫﺮﺍ ً ﺑﻴﻘ ﻴﻦ‬ ‫‪َ  =١٢‬ﺟ ﺎﺯَ ِ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﻱ")‪.(٢‬‬‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٣‬‬
‫ﺎﺿ ِﻞ" ﺣﻴ ﺚ ﻗ ﺎﻝ‪ :‬ﱠ‬
‫ﺇﻥ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻗﺼﻮﺭ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺎﻡ ﻣﺎ ﺭﺃﻳﺘﻪ ﻟﺒﻌﺾ "ﺍﻷﻓَ ِ‬
‫ﻁﻬﺎﺭﺓ ﺍﻟﺜﱠﻮﺏ ﻣﺘﻴﻘﻨﺔ ﻓ ﺈﺫﺍ ﺗ ﻨ ﱠﺠﺲ ﻁ ﺮﻑ ﻣﻨ ﻪ ﻏﻴ ﺮ ﻣﺘ ﻴﻘﻦ ﻻ ﻳ ﺰﻭﻝ ﺍﻟﻴﻘ ﻴﻦ ﺑﻬ ﺬﺍ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‪،‬‬
‫ﺸ ْﺒ َﻬﺔ‪ ،‬ﻭﺍﻟﻴﻘ ﻴﻦ ﻓ ﻲ ﻁﻬ ﺎﺭﺓ ﺍﻟﺜ ﱠ ﻮﺏ‬ ‫ﺷ ْﺒ َﻬﺔَ ﺍﻟ ﱡ‬
‫ﺸ ِّﻚ ﻭﻫﻲ ُ‬ ‫ﺸ ﱡﻚ ﻓﻲ ﺍﻟ ﱠ‬
‫ﻓﺈﺫﺍ ﻏﺴﻞ ﺑﻌﻀﻪ ﻭﻗﻊ ﺍﻟ ﱠ‬
‫)‪(٤‬‬
‫ﺸ ْﺒ َﻬﺔ(( ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﻓﻲ ﺍﻷﺻﻮﻝ ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﺷ ْﺒ َﻬﺔُ ﺍﻟ ﱡ‬
‫ﺛﺎﺑﺖ ﻓﻼ ﺗﻌﺘﺒﺮ )) ُ‬‫ٌ‬
‫ﺸ ﱡﻚ ﻓﻲ ﻁﻬﺮ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﺑﺎﺣﺔ ﺩﻡ ﺍﻟﺒ ﺎﻗﻴﻦ‬ ‫‪  =١٣‬ﻓَﺈِﻧﱠﻪُ ِﺣﻳﻧَﺋِ ٍﺫ‪ .‬ﺃﻱ ﺣﻴﻨﺌ ٍﺬ ﺛﺒﺖ ﺍﻟ ﱠ‬
‫ﻻﺣﺘﻤﺎﻝ ﻛﻮﻥ ﺍﻟﻄﺮﻑ ﺍﻟﻤﻐﺴﻮﻝ ﻫﻮ ﺍﻟﻤﺘﻨ ِ ّﺠﺲ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﻤﺨﺮﺝ ﻫﻮ ﻣﻌﺼﻮﻡ‬
‫ﻱ")‪.(٥‬‬ ‫ﺷ ﱞﻚ ﺍﻟﺦ‪ .‬ﺇﻟﻰ ﻫﺬﺍ ﻳﺸﻴﺮ ﻛﻼﻡ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬ ‫ﺍﻟﺪﻡ ﺃﻭ ﻏﻴﺮﻩ ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﺜﺒﺖ ﱠ‬
‫ﺻ ﱠﻭ َﺭ ﺛُﺑُ ﻭﺕُ‬
‫ﻳﻥ ِﻟﻳُﺗ َ َ‬ ‫ﺕ ْﺍﻟﻳَ ِﻘ ِ‬‫ﺷ ﱞﻙ ﻓِ ﻲ َﻣ َﺣ ِّﻝ ﺛُﺑُ ﻭ ِ‬‫ﺕ َ‬‫ﺻ ﱠﻭ ُﺭ ﺃ َ ْﻥ ﻳَﺛْﺑُ َ‬ ‫‪َ =١٤‬ﻻ ﻳُﺗ َ َ‬
‫ﺽ ﺍﻟـْ ُﻣ َﺣ ِﻘّ ِﻘﻳﻥَ‬ ‫ﺷ ٍَّﻙ ﻓِﻳ ِﻪ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ِﺑ ِﻪ ﺫَ ِﻟ َﻙ ْﺍﻟﻳَ ِﻘ ُ‬
‫ﻳﻥ‪ ،‬ﻓَ ِﻣ ْﻥ َﻫﺫَﺍ َﺣﻘﱠﻖَ ﺑَ ْﻌ ُ‬
‫ﺕ ْﺍﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ ﺍﻟﺦ‪ .‬ﻭﺭﺩّ ﺑﺄﻧ ﻪ ﻗ ﺪ‬ ‫ﺻ ﱠﻭ ُﺭ ﺃ َ ْﻥ ﻳَﺛْﺑُ َ‬
‫ﺕ ﺷ ﱞَﻙ ﻓِﻲ َﻣ َﺣ ِّﻝ ﺛُﺑُﻭ ِ‬ ‫‪َ  =١٤‬ﻻ ﻳُﺗ َ َ‬
‫ﺗﺼﻮﺭ ﻓﻴﻤﺎ ﺇﺫﺍ ﺛﺒ ﺖ ﺣﻜ ﻢ ﻟﻤﺤ ﻞ ﻣﻌﻠ ﻮﻡ ﺛ ﻢ ﺷ ﻚ ﻓ ﻲ ﺯﻭﺍﻟ ﻪ ﻋﻨ ﻪ ﺑﺎﺣﺘﻤ ﺎﻝ ﻭﺟ ﻮﺩ ﺩﻟﻴ ﻞ‬
‫ﺍﻟ ﺰﻭﺍﻝ ﻭﻋﺪﻣ ﻪ ﻋﻠ ﻰ ﺍﻟ ﺴﻮﺍء‪ ،‬ﻛﻤ ﺎ ﺇﺫﺍ ﺷ ﻚ ﻓ ﻲ ﺍﻟﺤ ﺪﺙ ﺑﻌ ﺪ ﺗ ﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ ﺃﻭ ﻋﻜ ﺴﻪ‪،‬‬
‫ﺈﻥ ﺍﻟﻨﱠﺠﺎﺳ ﺔ‬‫ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻛﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﺑﺨ ﻼﻑ ﻣ ﺴﺄﻟﺔ ﺍﻟﺜ ﻮﺏ ﻭﺍﻟ ﺬﻣﻲ ﻓ ﱠ‬
‫ﺃﻥ ﺿ ﺪﻫﻤﺎ ﻭﻫ ﻲ‬ ‫ﻭﺣﺮﻣ ﺔ ﺍﻟﻘﺘ ﻞ ﻟ ﻢ ﺗﺜﺒ ﺖ ﻳﻘﻴﻨ ﺎ ً ﻟﻤﺤ ٍّﻞ ﻣﻌﻠ ﻮﻡ ﺑ ﻞ ﻟﻤﺤ ٍّﻞ ﻣﺠﻬ ﻮﻝ ﻣ ﻊ ﱠ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٧٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٥/١‬‬
‫)‪(٣‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺍﻹﺳﻘﺎﻁﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺃﺑﻮ ﺍﻟ ﺴﻌﻮﺩ ﺍﻟﻤ ﺼﺮﻱ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١١٥٩‬ﻫ ـ‪،‬‬
‫ﺍﻟﻨﻨﺤﻮﻱ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﻟﺘﺠﻮﻳﺪ‪ ،‬ﻣﻦ ﻛﺘﺒﻪ‪ :‬ﺗﻨﻮﻳﺮ ﺍﻟﺤﺎﻟﻚ ﻋﻠ ﻰ ﻣ ﻨﻬﺞ ﺍﻟ ﺴﺎﻟﻚ ﻟﻸﺷ ﻤﻮﻧﻲ ﻋﻠ ﻰ‬
‫ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺴﺎﻟﻜﻴﻦ ﺇﻟﻰ ﺷﺮﺡ ﻣﻼ ﻣﺴﻜﻴﻦ ﻟﻜﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ ﻛﻤ ﺎ‬
‫ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺰﺭﻛﻠﻲ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﻓﻲ ﻣﻘﺪﻣﺘﻪ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ )) :‬ﻋﻤﺪﺓ ﺍﻟﻨﺎﻅﺮ ﻋﻠ ﻰ‬
‫ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ (( ﻕ‪ ،١‬ﻭﻓﻲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ )) :‬ﻓﺘﺢ ﺍﻟﻤﻌﻴﻦ ﻋﻠﻰ ﺷ ﺮﺡ ﺍﻟﻌﻼﻣ ﺔ ﻣ ﻼ ﻣ ﺴﻜﻴﻦ ((‬
‫‪ ٢/١‬ﻣ ﺎ ﻧ ﺼﻪ‪ )) :‬ﻭﻣﺘ ﻰ ﺃﺑﻬﻤ ﺖ ﻓ ﻲ ﺍﻟﻌ ﺰﻭ‪ ،‬ﻛﻤ ﺎ ﺇﺫﺍ ﻋ ﺰﻭﺕ ﺷ ﻴﺌﺎ ﻟﺒﻌ ﻀﻬﻢ ﻏﻴ ﺮ ﻣ ﺼﺮﺡ ﺑ ﻪ‪،‬‬
‫ﻓﺎﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺍﻟﺸﻴﺦ ﺍﻹﺳﻘﺎﻁﻲ ((‪.‬ﺍﻫـ ﻛﻼﻣﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ‬
‫ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪،١٧٤/١‬ﻭ ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،١٨٨/١‬ﻭ ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.٢٩/٢‬‬
‫ﺷ ْﺒ َﻬﺔُ‬ ‫ﺷ ْﺒ َﻬ ِﺔ ﺍﻟ ﱡ‬
‫ﺸ ْﺒ َﻬﺔ‪ .‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﺍﻟﺒﺤﺮﺍﻟﺮﺍﺋ ﻖ‪ُ )) :١٥٣/٤‬‬ ‫)‪(٤‬ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ُ‬
‫ﺎﻹﺟْ َﻤ ﺎﻉِ ((‪ .‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻌﻠ ﻲ ﺣﻴ ﺪﺭ‬ ‫ﻄﺔُ ِﺍﻻ ْﻋﺘِﺒَ ِ‬
‫ﺎﺭ ﺑِ ْ ِ‬ ‫ﺳ ﺎﻗِ َ‬ ‫ﺍﻟ ﱡ‬
‫ﺸ ْﺒ َﻬ ِﺔ َ‬
‫‪ ،٨٣/٢‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٨٥/٣‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٦/١‬‬

‫‪١٣٧‬‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﻭﺣﻞ ﺍﻟﻘﺘﻞ ﻛﺎﻧﺎ ﺛﺎﺑﺘﻴﻦ ﺑﻴﻘﻴﻦ ﻟﻤﺤﻞ ﻣﻌﻠﻮﻡ ﺇﻻ ﺃﻧﻪ ﺍﻣﺘﻨﻊ ﺍﻟﻌﻤﻞ ﺑ ﻪ؛ ﻟﺜﺒ ﻮﺕ ﺫﻟ ﻚ‬
‫ﺍﻟﻤﺠﻬﻮﻝ ﻓﻴﻪ ﻳﻘﻴﻨﺎ ً ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﻟﻴﻘﻴﻦ ﻭﻭﻗﻊ]ﻓﻲ[)‪ (١‬ﺍﻟﺸﻚ ﻓﻲ ﺑﻘ ﺎء ﺫﻟ ﻚ ﺍﻟﻤﺠﻬ ﻮﻝ ﻭﻋﺪﻣ ﻪ‬
‫ﻻ ﻳﻤﺘﻨﻊ‪ (٢)/‬ﺍﻟﻌﻤﻞ ﺑﻤﺎ ﻛﺎﻥ ﺛﺎﺑﺘﺎ ً ﻳﻘﻴﻨﺎً؛ ﱠ‬
‫ﻷﻥ ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ ‪ ،‬ﻭﺍﻷﺻ ﻞ ﻓﻴ ﻪ ﺃ ﱠﻥ‬
‫ﺸ ﱠﻚ ﻗﺴﻤﺎﻥ)‪ :(٣‬ﻗﺴﻢ ﻁﺎﺭﺉ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ‪ :‬ﺃﻱ‬ ‫ﺍﻟ ﱠ‬
‫‪.........................................................................................‬‬
‫ﺣﺎﺻﻞ ﺑﺄﻣﺮ‪ (٤)/‬ﺧﺎﺭﺝ ﻋﻨﻪ‪.‬‬
‫ﱞ‬
‫ﻭﺷﻚ ﻁﺎﺭﺉ ﺑﺎﻟﻴﻘﻴﻦ ﺃﻱ‪ :‬ﺑﻤﻌﺎﺭﺿ ﺔ ﺩﻟﻴ ﻞ ﻣ ﻊ ﺩﻟﻴ ﻞ ﺁﺧ ﺮ‪ ،‬ﻓ ﺎﻷﻭﻝ‪ :‬ﻻ ﻳﺰﻳ ﻞ ﺍﻟﻴﻘ ﻴﻦ‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺨﺮﺟﻪ ﻋﻦ ﻛﻮﻧﻪ ﻳﻘﻴﻨﺎً‪ ،‬ﺑﻴﺎﻥ ﺫﻟﻚ‪:‬‬
‫)‪(٥‬‬
‫ﺸ ﱠﻚ ﺇﻧﱠﻤﺎ ﻳﻨﺸﺄ ﻋﻦ ﻋﺪﻡ ﺩﻟﻴﻞ ﺃﻭ ﻋﻦ ﺗﻘﺎﺑﻞ ﺩﻟﻴﻠﻴﻦ ﻣﺘﺴﺎﻭﻳﻴﻦ ﻣﺘﺤﺪﻳﻦ ﺯﻣﺎﻧ ﺎ ً‪/‬‬ ‫ﺃﻥ ﺍﻟ ﱠ‬
‫ﱠ‬
‫ﻭﻣﺤﻼً ﺣﺘﻰ ﻟ ِﻮ ﺍﺧﺘﻠﻒ ﺯﻣﺎﻧﻬﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺜﱠﺎﻧﻲ ﻧﺎﺳ ﺨﺎ ً ﻟ ﻸﻭﻝ ﺇﺫﺍ ﻛ ﺎﻥ ﺩﻟﻴ ﻞ ﺍﻟﻮﺟ ﻮﺩ ﺩﻭﻥ‬
‫ﺸ ﱡﻚ؛ ﻟﻌ ﺪﻡ ﺍﻟ ﺪﻟﻴﻞ ﻋﻠ ﻰ‬‫ﻭﺇﻥ ﺟﻬ ﻞ ﺣ ﺼﻞ)‪ (٦‬ﺍﻟ ﱠ‬ ‫ﻭﺇﻥ ﺍﺧﺘﻠ ﻒ ﻣﺤﻠﻬﻤ ﺎ ﻓ ﻼ ﺗﻘﺎﺑ ﻞ‪ْ ،‬‬ ‫ﺍﻟﺒﻘﺎء‪ِ ،‬‬
‫ﺸ ﱡﻚ ﻓ ﻲ‬ ‫ﺍﻟﺰﻭﺍﻝ ﻋ ﻦ ﺍﻟﻤﺤ ﻞ ﺍﻵﺧ ﺮ ﻭﺍﻟﺒﻘ ﺎء ﻓﻴ ﻪ‪ ،‬ﻓ ﺈﺫﺍ ﺛﺒ ﺖ ﺣﻜ ﻢ ﻳﻘﻴﻨ ﺎ ﻟﻤﺤ ﻞ ﻣﻌﻠ ﻮﻡ ﻓﺎﻟ ﱠ‬
‫ﺛﺒ ﻮﺕ ﺿ ﺪ ﺫﻟ ﻚ ﺍﻟﺤﻜ ﻢ ﻟ ﺬﻟﻚ ﺍﻟﻤﺤ ﻞ ﺇﻧﱠﻤ ﺎ ﻳﺘ ﺄﺗﻰ ﻣ ﻦ ﻋ ﺪﻡ ﺩﻟﻴ ﻞ‪ ،‬ﺃﻭ ﻣ ﻦ ﺗﻘﺎﺑ ﻞ ﺩﻟﻴﻠ ﻴﻦ‬
‫ﻣﺘﺴﺎﻭﻳﻴﻦ ﻳﻘﺘﻀﻲ ﺃﺣﺪﻫﻤﺎ ﺑﻘﺎء ﺍﻟﺤﻜ ﻢ ﺍﻷﻭﻝ ﻭﺍﻵﺧ ﺮ‪ (٧)/‬ﻋﺪﻣ ﻪ‪ ،‬ﻭﺣﻴﻨﺌ ﺬ ٍٍ◌ﻳﺘ ﺴﺎﻗﻄﺎﻥ‪،‬‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ( ﻭ)ﺩ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺏ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﺃﻗﺴﺎﻡ ﺍﻟﺸﻚ‪ :‬ﻳﻨﻘﺴﻢ ﺍﻟﺸﻚ ﻣﻦ ﻋﺪﺓ ﺍﻋﺘﺒﺎﺭﺍﺕ‪:‬‬
‫‪١‬ـ ﺑﺎﻋﺘﺒﺎﺭ ﺣﻜﻢ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻁﺮﺃ ﻋﻠﻴﻪ‪ :‬ﻭﻳﻨﻘﺴﻢ ﺍﻟﺸﻚ ‪ -‬ﺇﺟﻤﺎﻻً ‪ -‬ﺑﻬ ﺬﺍ ﺍﻻﻋﺘﺒ ﺎﺭ ﺇﻟ ﻰ ﺛﻼﺛ ﺔ ﺃﻗ ﺴﺎﻡ‪.‬‬
‫ﺍﻟﻘ ﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺷ ﻚ ﻁ ﺮﺃ ﻋﻠ ﻰ ﺃﺻ ﻞ ﺣ ﺮﺍﻡ‪ .‬ﺍﻟﻘ ﺴﻢ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺷ ﻚ ﻁ ﺮﺃ ﻋﻠ ﻰ ﺃﺻ ﻞ ﻣﺒ ﺎﺡ‪ .‬ﺍﻟﻘ ﺴﻢ‬
‫ﺍﻟﺜﺎﻟ ﺚ‪ :‬ﺷ ﻚ ﻻ ﻳﻌ ﺮﻑ ﺃﺻ ﻠﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ‬
‫‪ ،١٩٣/١‬ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٨٧/٢‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪./٧٤/‬‬
‫‪٢‬ـ ﺑﺤﺴﺐ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﻭﺇﻟﻐﺎﺋﻪ‪ ،‬ﺫﻛﺮ ﺍﻟﻘﺮﺍﻓﻲ‪ :‬ﺃﻥ ﺍﻟ ﱠ‬
‫ﺸ ﱠﻚ ﺑﻬ ﺬﺍ ﺍﻻﻋﺘﺒ ﺎﺭ ﻳﻨﻘ ﺴﻢ ﺃﻳ ﻀﺎ ﺇﻟ ﻰ‬
‫ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣﺠﻤﻊ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﻛﺎﻟﺸﻚ ﻓﻲ ﺍﻟﻤﺬﻛﺎﺓ ﻭﺍﻟﻤﻴﺘﺔ‪ ،‬ﻓﺎﻟﺤﻜﻢ ﺗﺤﺮﻳﻤﻬﻤﺎ ﻣﻌﺎ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺠﻤﻊ ﻋﻠﻰ ﺇﻟﻐﺎﺋﻪ‪ ،‬ﻛﻤﻦ ﺷﻚ ﻫﻞ ﻁﻠﻖ ﺃﻡ ﻻ ؟ ﻓﻼ ﺷﻲء‪ .‬ﻋﻠﻴﻪ‪ ،‬ﻭﺷﻜﻪ ﻳﻌﺘﺒﺮ ﻟﻐﻮﺍ‪.‬‬
‫ﺍﻟﻘ ﺴﻢ ﺍﻟﺜﺎﻟ ﺚ‪ :‬ﺍﺧﺘﻠ ﻒ ﺍﻟﻌﻠﻤ ﺎء ﻓ ﻲ ﺟﻌﻠ ﻪ ﺳ ﺒﺒﺎ‪ ،‬ﻛﻤ ﻦ ﺷ ﻚ ﻫ ﻞ ﺃﺣ ﺪﺙ ﺃﻡ ﻻ ؟ ﻓﻘ ﺪ ﺍﻋﺘﺒ ﺮﻩ ﻣﺎﻟ ﻚ =‬
‫= ﺩﻭﻥ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻣﻦ ﺷﻚ ﻫﻞ ﻁﻠﻖ ﺛﻼﺛﺎ ﺃﻡ ﺍﺛﻨﺘﻴﻦ ؟ ﺃﻟﺰﻣ ﻪ ﻣﺎﻟ ﻚ ﺍﻟﻄﻠﻘ ﺔ ﺍﻟﻤ ﺸﻜﻮﻙ ﻓﻴﻬ ﺎ ﺧﻼﻓ ﺎ ً‬
‫ﻟﻠﺸﺎﻓﻌﻲ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ،/٥٠/‬ﻭﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ٢٢٥/١‬ﻭ‪ ،٢٢٦‬ﻭﺍﻟﺘ ﺎﺝ‬
‫ﻭﺍﻹﻛﻠﻴﻞ ﻻﺑﻦ ﺃﺑﻲ ﻗﺎﺳﻢ ﺍﻟﻌﺒﺪﺭﻱ ‪.٣٠١/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠٠/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺟـ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺏ( ﺣﺼﻮﻝ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٧٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬

‫‪١٣٨‬‬
 ‫ﻭﻳﺒﻘﻰ ﺍﻟﺤﻜﻢ ﺍﻷﻭﻝ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﻓﻬﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺮﺗﻔ ﻊ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ‪ ،‬ﻭﻫ ﺬﺍ ﻫ ﻮ ﺍﻟﻘ ﺴﻢ‬
‫ﺸ ﱡﻚ ﺣﻴﻨﺌ ﺬ ٍ ﻣ ﻦ ﺩﻟﻴ ٍﻞ ﻣﻌ ﺎﺭﺽ ﻟ ﺪﻟﻴﻞ‬‫ﺍﻷﻭﻝ ﻣ ﻦ ﻗ ﺴﻤﻲ ﺍﻟ ﺸﻚ‪ ،‬ﻭﻻ ﻳﻤﻜ ﻦ ﺃﻥ ﻳﺘ ﺄﺗﻰ ﺍﻟ ﱠ‬
‫ﺍﻷﻭﻝ ﻣ ﺴﺎ ٍﻭ ﻟ ﻪ‪ ،‬ﺑ ﻞ ﻳﻜ ﻮﻥ ﻧ ﺴﺨﺎ ً ﺇﻥ ﻛ ﺎﻥ ﺍﻷﻭﻝ ﺩﻟﻴ ﻞ ﺍﻟﻮﺟ ﻮﺩ ﺩﻭﻥ ﺍﻟﺒﻘ ﺎء‪ ،‬ﻭﻫ ﻮ ﻣ ﻦ‬
‫ﺸ ِّﻚ‪ ،‬ﺃ ﱠﻣ ﺎ ﺇﺫﺍ ﺛﺒ ﺖ ﺣﻜ ﻢ ﻳﻘﻴﻨ ﺎ ً ﻟﻤﺤ ﻞ ﻣﺠﻬ ﻮﻝ ﻓ ﻴﻤﻜﻦ ﺃﻥ ﻳﻘ ﺎﻝ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟ ﱠ‬
‫ﺍﻟﺸﻚ ﻓﻲ ﺩﻟﻴﻞ ﻣﻌﺎﺭﺽ ﻟﺪﻟﻴﻞ ﻣﺴﺎﻭ ﻟﻪ ﻳﺜﺒﺖ ﺿﺪ ﺫﻟﻚ‬
‫ﻳﻥ‪،‬‬‫‪ =١٥‬ﺃ َ ﱠﻥ ْﺍﻟ ُﻣ َﺭﺍ َﺩ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ﺑِ ِﻪ ُﺣ ْﻛ ُﻡ ْﺍﻟﻳَ ِﻘ ِ‬
‫ﺍﻹ ْﺷ َﻛﺎ ُﻝ‬ ‫ﺹ ِْ‬ ‫ِﻳﺭ ﻳَ ْﺧﻠُ ُ‬ ‫ﻋﻠَﻰ َﻫﺫَﺍ ﺍﻟﺗ ﱠ ْﻘﺩ ِ‬ ‫‪َ =١٦‬ﻭ َ‬
‫ﺎﺭ ِﺓ ْﺍﻟﺑَ ﺎﻗِﻲ‬ ‫ﺷ ﱡﻙ ﻓِ ﻲ َ‬
‫ﻁ َﻬ َ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫‪ =١٧‬ﻓِ ﻲ ْﺍﻟ ُﺣ ْﻛ ِﻡ َﻻ ﺍﻟ ﱠﺩ ِﻟﻳ ِﻝ ﻓَﻧَﻘُ ﻭ ُﻝ‪َ :‬ﻭ ِﺇ ْﻥ ﺛَﺑَ َ‬
‫ﻋ َﺩ ُﻡ َﺟ َﻭ ِﺍﺯ‬‫ﺳ ِﺗ ِﻪ‪َ ،‬ﻭ ُﻫ َﻭ َ‬
‫ﻖ ِﺑﻧَ َﺟﺎ َ‬
‫ﺳﺎ ِﺑ ِ‬
‫ﻳﻥ ﺍﻟ ﱠ‬ ‫ﺳ ِﺗ ِﻪ ﻟَ ِﻛ ْﻥ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ُﺣ ْﻛ ُﻡ ﺫَ ِﻟ َﻙ ْﺍﻟﻳَ ِﻘ ِ‬
‫َﻭﻧَ َﺟﺎ َ‬
‫ﺻ َﻼﺓِ‪،‬‬‫ﺍﻟ ﱠ‬
‫ﻷﻥ ﺍﻟﻤﺤ ﱠﻞ ﻟﻤﺎ ﻟﻢ ﻳﻜﻦ ﻣﻌﻠﻮﻣﺎ ﻟﻢ ﻳﺘﻴﻘﻦ ﻛﻮﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻵﺧﺮ ﻧﺎﺳ ﺨﺎ ﺑ ﻞ ﺍﺣﺘﻤ ﻞ ﺃﻥ‬ ‫ﺍﻟﺤﻜﻢ؛ ﱠ‬
‫ﻳﺜﺒﺖ ﺿﺪ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻤﺤ ِّﻞ ﺍﻷﻭﻝ ﻓﻴﻜ ﻮﻥ ﻧﺎﺳ ﺨﺎ‪ ،‬ﻓ ﺈﻥ ﺛﺒ ﺖ ﻓ ﻲ ﻣﺤ ٍّﻞ ﺁﺧ ﺮ ﻓ ﻼ ﻳﻜ ﻮﻥ‬
‫ﺸ ﱡﻚ ﺿ ﺮﻭﺭﺓ ً ﻓ ﻲ ﺑﻘ ﺎء ﺍﻟﺤﻜ ﻢ ﻓ ﻲ ﺍﻟﻤﺤ ِّﻞ‬ ‫ﻧﺎﺳ ﺨﺎ ﻟﻼﺣﺘﻤ ﺎﻝ ﻋﻠ ﻰ ﺍﻟ ﺴﻮﺍء‪ ،‬ﻓﺤ ﺼﻞ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‪ ،‬ﻭﻫﻮ ﻧﺎﺷﺊ ﻣ ﻦ ﺍﻟﻴﻘ ﻴﻦ‬ ‫ﺍﻟﻤﺠﻬﻮﻝ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟ ﱠ‬
‫ﺍﻷﻭﻝ ﻣ ﻊ ﻣﻌﺎﺭﺿ ﺔ ﻭﻟ ﻴﺲ ﺷ ﻚ ﺧ ﺎﺭﺝ ﻋﻨ ﻪ ﻭﺭﺩّ ﻋﻠﻴ ﻪ ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟﻘ ﺴﻢ ﺍﻷﻭﻝ‪ ،‬ﻭﻫ ﻮ‬
‫ﻱ")‪ (١‬ﻓﻠﻴﺘﺄﻣﻞ‪.‬‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻳﻘﻴﻦ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻴﻘﻴﻦ ﺍﻟﻌﺎﺭﺽ ﺍﻟﺦ‪" .‬ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫‪  =١٥‬ﺃ َ ﱠﻥ ْﺍﻟ ُﻣ َﺭﺍ َﺩ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ِﺑ ِﻪ ُﺣ ْﻛ ُﻡ ْﺍﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ‪ .‬ﺃﻱ ﺍﻟﻤﺮﺍﺩ ﻣ ﻦ ﻗ ﻮﻟﻬﻢ ﺍﻟﻴﻘ ﻴﻦ ﻻ‬
‫ﺸ ﱠﻚ ﻻ ﻳَﺮﻓﻊ ﺣﻜﻢ ﺍﻟﻴﻘﻴﻦ‪.‬‬ ‫ﺃﻥ ﺍﻟ ﱠ‬ ‫ﻳُﺮﻓﻊ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ ﺃﻱ ﱠ‬
‫ﺷ َﻛﺎ ُﻝ ﺍﻟ ﺦ‪ .‬ﺍﻹﺷ ﻜﺎﻝ ﺗﺠ ﻮﻳﺰ ﺍﻟ ﺼﻼﺓ‬ ‫ﺍﻹ ْ‬ ‫ِﻳﺭ ﻳَ ْﺧﻠُ ُ‬
‫ﺹ ِْ‬ ‫ﻋﻠَﻰ َﻫﺫَﺍ ﺍﻟﺗ ﱠ ْﻘﺩ ِ‬‫‪َ  =١٦‬ﻭ َ‬
‫ﻓﻲ ﺛﻮﺏ ﺗﻴﻘﻨﺖ ﻧﺠﺎﺳﺘﻪ‪ (٢)/‬ﻗﺒﻞ ﺗﺤﻘﻖ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻭﺗﺠﻮﻳﺰ ﻗﺘﻞ ]ﺍﻟﺒﺎﻗﻲ ﻣﻊ ﺍﻟﺘ ﻴﻘﻦ ﺑ ﺄﻥ ﻓ ﻲ‬
‫ﺍﻟﺤﺼﻦ ﺷﺨﺼﺎ ﻣﻌﺼﻮﻡ‪ (٣)/‬ﺍﻟﺪﻡ ﻗﺒﻞ[)‪ (٤‬ﺍﻟﺘﺤﻘﻖ ﺃﻧﻪ ﺍﻟﻤﺨﺮﺝ‪.‬‬
‫‪  =١٧‬ﻓِ ﻲ ْﺍﻟ ُﺣ ْﻛ ِﻡ َﻻ ﺍﻟ ﱠﺩ ِﻟﻳ ِﻝ‪ .‬ﻓ ﺈﻥ ﻗﻠ ﺖ ِﻟ َﻢ ﻟَ ْﻢ ﻳُﺤﻤ ﻞ ﺑﺤ ﺚ "ﺍﺑ ِﻦ ﺍﻟ ُﻬ َﻤ ِﺎﻡ "‬
‫ﻋﻠﻰ ﺃﻧﱠﻪ‬
‫ﺉ َﻻ ﻳَ ْﺭﻓَ ُﻊ ُﺣ ْﻛ َﻡ‬ ‫ﺎﺭ َ‬ ‫ﺷ ﱠﻙ ﱠ‬
‫ﺍﻟﻁ ِ‬ ‫ﻑ ؛ ِﻷ َ ﱠﻥ ﺍﻟ ﱠ‬ ‫ﺍﻟﻁ َﺭ ِ‬ ‫ﻏ ْﺳ ِﻝ ﱠ‬ ‫ﺻ ﱡﺢ ﺑَ ْﻌ َﺩ َ‬‫‪ =١٨‬ﻓَ َﻼ ﺗ َ ِ‬
‫ﻖ‪،‬‬
‫ﺳﺎ ِﺑ ِ‬ ‫ْﺍﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ ﺍﻟ ﱠ‬
‫ﺷ ِّﻙ‬ ‫ﻋﻠَﻰ َﻣﺎ ُﺣ ِﻘّﻖَ ِﻣ ْﻥ ﺃَﻧﱠﻪُ ُﻫ َﻭ ْﺍﻟ ُﻣ َﺭﺍ ُﺩ ِﻣ ْﻥ ﻗَ ْﻭ ِﻟ ِﻬ ْﻡ‪ْ :‬ﺍﻟﻳَ ِﻘ ُ‬
‫ﻳﻥ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ِﺑﺎﻟ ﱠ‬ ‫‪َ =١٩‬‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٧/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫‪١٣٩‬‬
 ‫ﺎﺭ ِﺓ ْﺍﻟﺑَ ﺎ ِﻗﻲ ُﻣ ْﺷ ِﻛ ٌﻝ‪َ ،‬ﻭ َ ﱠ‬
‫ﻪﻠﻟﺍﺍُ ﺃ َ ْﻋﻠَ ُﻡ‪ .‬ﺍ ْﻧﺗ َ َﻬ ﻰ َﻛ َﻼ ُﻡ ﻓَ ﺗْﺢِ‬ ‫ﻁ َﻬ َ‬ ‫ﻓَﻐَ ْﺳ ُﻝ ْﺍﻟﺑَ ﺎ ِﻗﻲ‪َ ،‬ﻭ ْﺍﻟ ُﺣ ْﻛ ُﻡ ِﺑ َ‬
‫ﺕ ﻳَ ْﻌ ِﻧ ﻲ ﺃَﻧﱠ ﻪُ ﻟَ ْﻭ‬
‫ﻁ ِ ّﻬ َﺭﺍ ِ‬‫ﻲ ِ ِﻣ ﻥَ ْﺍﻟ ُﻣ َ‬ ‫ِﻳﺭ‪َ .‬ﻭﻧ َِﻅﻳ ُﺭﻩُ ﻗَ ْﻭﻟُ ُﻬ ْﻡ‪ْ :‬ﺍﻟ ِﻘ ْﺳ َﻣﺔُ ِﻓ ﻲ ْﺍﻟ ِﻣﺛْ ِﻠ ّ‬ ‫ْﺍﻟﻘَ ﺩ ِ‬
‫ﺽ ْﺍﻟﺑُ ِ ّﺭ‬
‫ﺱ ﺑَ ْﻌ ُ‬‫ﺗَﻧَ ﱠﺟ َ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻜﻢ ﻓﻘﻂ؟‪ .‬ﻗﻠﺖ‪ :‬ﻟﻢ ﻳﻈﻬﺮ ﻟﻲ ﻭﺟﻪ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻛﻼﻣﻪ ﻣﺎ ﻳﻌ ﻴﻦ ﺃﻥ ﺑﺤﺜ ﻪ‬
‫)‪(١‬‬
‫ﻒ" ﺃﺷ ﺎﺭ ﺇﻟ ﻰ ﻭﺟ ﻪ ﺍﻟﻤﻨ ﻊ ﻣ ﻦ ﺻ ﺤﺔ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻟﻴﻞ‪ /‬ﺃﻳﻀﺎ ً‪ ،‬ﻓﺈﻥ ﻗﻠﺖ ﻟﻌ ﱠﻞ "ﺍﻟﻤ ﺼ ِﻨّ َ‬
‫ﺍﺑﻦ ﺍﻟﻬ َﻤ ِﺎﻡ" ﺃﻧﱠ ﻪ ﺷ ﱞﻚ ﻓ ﻲ ﺍﻹﺯﺍﻟ ﺔ ﺑﻌ ﺪ‬
‫ﻫﺬﺍ ﺍﻟﺤﻤﻞ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺣﺎﺻﻠﻪ ﺃﻱ ﺣﺎﺻﻞ ﺇﺷﻜﺎﻝ " ِ‬
‫ﺸ ﱡﻚ ﻻ ﻳﺮﻓ ﻊ ﺍﻟﻤﺘ ﻴﻘﻦ ﻗﺒﻠ ﻪ‪ .‬ﻗﻠ ﺖ‪ :‬ﻻ ﻧ ﺴﻠﻢ؛ ﺇﺫ ﻳ ﺼﺢ ﺃﻥ ﻳﻘ ﺎﻝ‪:‬‬ ‫ﺗ ﻴﻘﻦ ﻗﻴ ﺎﻡ ﺍﻟﻨﺠﺎﺳ ﺔ‪ ،‬ﻭﺍﻟ ﱠ‬
‫ﺼﻼﺓ‬‫ﻣﻌﻨﻰ ‪ ‬ﻻ ﻳﺮﻓﻊ ﺍﻟﻤﺘﻴﻘﻦ ﺃﻱ ﻻ ﻳﺮﻓﻊ ﺣﻜﻢ ﺍﻟﻤﺘﻴﻘﻦ ﻗﺒﻠﻪ‪ ،‬ﻭﻫﻮ ﻋ ﺪﻡ ﺟ ﻮﺍﺯ ﺍﻟ ﱠ‬
‫ﻓﻴﻪ‪ ،‬ﺛﻢ ﻅﻬﺮ ﺃﻧﱠﻪ ﻳﻜﻔﻲ ﻟﺘﻮﺟﻪ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ ﺃﻧﱠﻪ ﺫﻛﺮ ﺍﻟﺒﺤﺚ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻪ ﻣﺎ‬
‫ﺃﻥ ﺍﺳﺘ ﺸﻜﺎﻟﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤﺠ ﺮﺩ ﺍﻟﺤﻜ ﻢ‪ ،‬ﻭﺑﻔ ﺮﺽ ﺃﻥ ﻳﻜ ﻮﻥ ﺫﻟ ﻚ ﻣ ﺮﺍﺩﻩ‬ ‫ﻳ ﺸﻴﺮ ﺇﻟ ﻰ ﱠ‬
‫)‪(٢‬‬
‫))ﻓﺎﻟﻤﺮﺍﺩ ﻻ ﻳﺪﻓﻊ ﺍﻹﻳﺮﺍﺩ(( ‪.‬‬
‫ﺻ ﱡﺢ ﺍﻟﺦ‪ .‬ﺃﻱ ﻻ ﺗﺼ ﱡﺢ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﻏ ﺴﻞ ﺍﻟﻄ ﺮﻑ ﻣ ﺎ ﻟ ﻢ ﻳﻐ ﺴﻞ‬ ‫‪  =١٨‬ﻓَ َﻼ ﺗ َ ِ‬
‫)‪(٣‬‬
‫ﻒ ﺑﻤ ﺎ ﻗﺒﻠ ﻪ ﻣ ﻦ ‪ ‬ﻭﻫ ﻮ ﻋ ﺪﻡ‬ ‫ﺑﺎﻗﻴﻪ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﺃﺗﻰ ﺑﻘﻮﻟﻪ‪ :‬ﻓﻼ ﺗﺼ ﱡﺢ ﺍﻟﺦ‪ .‬ﻭﻟﻢ‪ /‬ﻳﻜﺘ ِ‬
‫ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺩﻓﻌﺎ ً ﻟﻤﺎ ﻋﺴﺎﻩ ﻳﺘﻮ ﱠﻫﻢ ﻣﻦ ﻛﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻨﻔ ﻲ ﺍﻟﺠ ﻮﺍﺯ ﻋ ﺪﻡ ﺍﻟﺤ ِّﻞ‪ ،‬ﻭﻫ ﻮ ﻻ‬
‫ﻳﻨﺎﻓﻲ ﺍﻟﺼﺤﺔ‪.‬‬
‫ﻋﻠَﻰ َﻣﺎ ُﺣ ِﻘّﻖَ ِﻣ ْﻥ ﺃَﻧﱠﻪُ ُﻫ َﻭ ْﺍﻟ ُﻣ َﺭﺍ ُﺩ ِﻣ ْﻥ ﻗ ﻭﻟﻬ ْﻡ ﺍﻟ ﺦ‪ .‬ﺃﻱ ﺣﻜ ﻢ ﺍﻟﻴﻘ ﻴﻦ‬ ‫‪َ  =١٩‬‬
‫ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻬﻢ ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺮﺗﻔﻊ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ‪.‬‬
‫ﺷ ِّﻙ ﻓِﻲ ُﻛ ِّﻝ ُﺟ ْﺯءٍ ﻫ َْﻝ ُﻫ َﻭ ْﺍﻟ ُﻣﺗَﻧَ ِ ّﺟ ُ‬
‫ﺱ‪ ،‬ﺃ َ ْﻭ َﻻ‪.‬‬ ‫ﻁ ُﻬ َﺭ ِﻟ ُﻭﻗُﻭﻉِ ﺍﻟ ﱠ‬ ‫‪ =٢٠‬ﻗُ ِﺳ َﻡ‪َ .‬‬
‫‪ =٢١‬ﻳَ ْﻧ َﺩ ِﺭ ُﺝ ِﻓﻲ َﻫ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩ ِﺓ ﻗَ َﻭﺍ ِﻋ ُﺩ ِﻣ ْﻧ َﻬﺎ ﻗَ ْﻭﻟُ ُﻬ ْﻡ‪:‬‬
‫ﺷ ِّﻙ ﺍﻟﺦ‪ .‬ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﺘﺤﻘﻴﻖ)‪ ،(٤‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﱠ ﻪ‬ ‫ﻁ ُﻬ َﺭ ِﻟ ُﻭﻗُﻭﻉِ ﺍﻟ ﱠ‬
‫‪  =٢٠‬ﻗُ ِﺳ َﻡ‪َ .‬‬
‫)‪(٥‬‬
‫ﻻ ﻳﻄﻬﺮ ﻭﺇﻧﱠﻤﺎ ﺟﺎﺯ ﻟﻜ ٍّﻞ ﺍﻻﻧﺘﻔﺎﻉ ﻟﻠ ﱠ‬
‫ﺸ ِّﻚ ﻓﻴﻬ ﺎ ﺣﺘ ﻰ ﻟ ﻮ ﺟﻤ ﻊ ﻋ ﺎﺩ ﻛﻤ ﺎ ﻓ ﻲ »ﺍﻟﺒَﺤ ِﺮ«‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠١/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺟـ(‪.‬‬

‫)‪))(٢‬ﺍﻟﻤﺮﺍﺩ ﻻ ﻳﺪﻓﻊ ﺍﻹﻳﺮﺍﺩ((‪ :‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﻔﻘﻬﺎء ﻛﺜﻴﺮﺍ ً ﻓ ﻲ ﺛﻨﺎﻳ ﺎ ﻛﺘ ﺒﻬﻢ ﻳﻌﺒ ﺮﻭﻥ ﻋﻨﻬ ﺎ‬
‫ﺑﺄﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺬﻱ ﻳﺴﺎﻕ ﺍﻟﺤﻜﻢ ﻣﻦ ﺃﺟﻠ ﻪ ﻣ ﻦ ﻗﺒ ﻞ ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﻤﺜﺒ ﺖ ﻟﻠﻤ ﺴﺄﻟﺔ ﻻ ﻳﻌﺘﺒ ﺮ ﺑﻤﻘﺎﺑ ﻞ ﺍﻹﻳ ﺮﺍﺩ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٣٤٤/٢‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻔﻘﻬﻴ ﺔ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪،١٠٧/٢‬ﻭ ﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ‬
‫‪.٤٩٢/٢‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٧٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪ ،٧٤/١‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬
‫‪٣١٥/١‬ﻭ‪ ،٣٢٨‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻔﻘﻬﻴ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٢٧/١‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‬
‫‪.٩٨٧/١‬‬
‫)‪(٥‬ﻟﻢ ﺃﻗﻒ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﺤﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻭﺇﻧﻤﺎ ﻫ ﻮ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠﻤ ﺼﻨﻒ ـ ﺍﺑ ﻦ‬
‫ﻧﺠ ﻴﻢ ـ ﺣﻴ ﺚ ﻗ ﺎﻝ‪ )) :‬ﻭﺫﻛ ﺮ ﺑﻌ ﻀﻬﻢ ﺃﻥ ﻗ ﺴﻤﺔ ﺍﻟﻤﺜﻠ ﻲ ﻣ ﻦ ﺍﻟﻤﻄﻬ ﺮﺍﺕ ؛ ﻓﻠ ﻮ ﺗ ﻨﺠﺲ ﺑ ﺮ ﻓﻘ ﺴﻢ‬
‫ﻁﻬﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺤﻘﻴﻖ ﻻ ﻳﻄﻬﺮ ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﻟﻜﻞ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺸﻚ ﻓﻴﻬﺎ ﺣﺘﻰ ﻟﻮ ﺟﻤﻊ ﻋﺎﺩﺕ((‪.‬ﺍﻷﺷﺒﺎﻩ‬

‫‪١٤٠‬‬
 ‫ﻱ ِ")‪.(١‬‬ ‫"ﻟﻠﻤﺼ ِﻨّ ِ‬
‫ﻒ"‪" .‬ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺝ ﻓِﻲ َﻫ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ ﻗَ َﻭﺍ ِﻋ ُﺩ)‪ :(٢‬ﺻ ﺮﻳﺢ ﻓﻴﻤ ﺎ ﻗﻠﻨ ﺎﻩ)‪ (٣‬ﻓ ﻲ ﺃﻭﻝ‬
‫‪  =٢١‬ﻳَ ْﻧ َﺩ ِﺭ ُ‬
‫)‪(٤‬‬
‫]ﻓﻦ[‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﱠ‬
‫ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﺘ ﻲ ﻟ ﻢ ﺗ ﺪﺧﻞ ﻗﺎﻋ ﺪﺓ ﻣﻨﻬ ﺎ ﺗﺤ ﺖ ﻗﺎﻋ ﺪﺓ‬
‫ﺃﺧ ﺮﻯ ﻻ ﺍﻟﻜﻠﻴ ﺔ ﺑﻤﻌﻨ ﻰ ﺍﻟ ﺼﺪﻕ ﻋﻠ ﻰ ﺟﻤﻴ ﻊ ﺍﻷﻓ ﺮﺍﺩ؛ ﺑﺤﻴ ﺚ ﻻ ﻳﺨ ﺮﺝ ﻓ ﺮﺩ‬
‫ﻱ")‪.(٥‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻟﻬﺬﺍ ]ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺃﻏﻠﺒﻴﺔ)‪ (٧)[ (٦‬ﻭﺻ ﱠﺮﺣﻮﺍ ﺑﻌ ﺪﻡ ﺟ ﻮﺍﺯ ﺍﻹﻓﺘ ﺎء ﻣ ﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ)‪ ،(٨‬ﻓﺘﺤﺼﻞ ﺃﻧﻪ ﻻ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﻛﻮﻧﻬﺎ ﻛﻠﻴﺔ ﻭﺃﻏﻠﺒﻴﺔ ﻻﺧﺘﻼﻑ ﺍﻟﺤﻴﺜ ِﻴّﺔ ﻓﻤﻦ ﺣﻴﺚ‬

‫ﻭﺍﻟﻨﻈﺎﺋﺮ ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ) ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ( ‪.١١/٢‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٧/١‬‬
‫)‪(٢‬ﺍﻟﻘﻮﺍﻋ ﺪ ﻟﻐ ﺔ‪ :‬ﺟﻤ ﻊ ﻗﺎﻋ ﺪﺓ‪ ،‬ﻭﻫ ﻲ ﺃﺳ ﺎﺱ ﺍﻟ ﺸﻲء ﻭﺃﺻ ﻠﻪ‪ .‬ﺗ ﺎﺝ ﺍﻟﻌ ﺮﻭﺱ ﻣ ﻦ ﺟ ﻮﺍﻫﺮ ﺍﻟﻘ ﺎﻣﻮﺱ‬
‫ﻟﻠﺰﺑﻴﺪﻱ ‪ .٤٥/٩‬ﻭﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ‪ :‬ﻋﺮﻓﻬ ﺎ ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﻓ ﻲ ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ‪ :٢١٩‬ﻫ ﻲ ))ﻗ ﻀﻴﺔ ﻛﻠﻴ ﺔ‬
‫ﻣﻨﻄﺒﻘﺔ ﻋﻠﻰ ﺟﺰﺋﻴّﺎﺗﻬﺎ ((‪.‬‬
‫ﻭﻋﺮﻓﻬ ﺎ ﺃﺑ ﻮ ﺍﻟﺒﻘ ﺎء ﺍﻟﻜﻔ ﻮﻱ ﻓ ﻲ ﺍﻟﻜﻠﻴ ﺎﺕ ‪ ٧٨/١‬ﺑﺄﻧﻬ ﺎ‪:‬ﻗ ﻀﻴﺔ ﻛﻠﻴ ﺔ ﻣ ﻦ ﺣﻴ ﺚ ﺍﺷ ﺘﻤﺎﻟﻬﺎ ﺑ ﺎﻟﻘﻮﺓ ﻋﻠ ﻰ‬
‫ﺃﺣﻜﺎﻡ ﺟﺰﺋﻴ ﺎﺕ ﻣﻮﺿ ﻮﻋﻬﺎ‪ .‬ﻭﻗ ﺎﻝ ﻭﺍﻟﻘﺎﻋ ﺪﺓ‪ :‬ﻭﻫ ﻲ ﺍﻷﺻ ﻞ ﻟﻤ ﺎ ﻓﻮﻗﻬ ﺎ ﻭﻫ ﻲ ﺗﺠﻤ ﻊ ﻓﺮﻭﻋ ﺎ ً ﻣ ﻦ‬
‫ﺃﺑﻮﺍﺏ ﺷﺘﻰ‪ .‬ﻭﻋﺮﻓﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﻓﻲ ﺍﻟﺘﻠﻮﻳﺢ ﻓﻘﺎﻝ‪ )) :‬ﺣﻜ ﻢ ﻛﻠ ﻲ ﻳﻨﻄﺒ ﻖ ﻋﻠ ﻰ ﺟﺰﺋﻴ ﺎﺕ؛‬
‫ﻟﻴﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺣﻜﺎﻣﻬﺎ ﻣﻨﻪ ((‪ .‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪.٣٤/١‬‬
‫)‪(٣‬ﺍﻟﻀﻤﻴﺮ ﻫﻨﺎ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﺣﻴ ﺚ ﻳﻘ ﻮﻝ ﻣ ﺎ ﻧ ﺼﻪ‪ )) :‬ﺍﻟﻤ ﺮﺩ ﺑﺎﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻜﻠﻴ ﺔ ﺍﻟﻘﻮﺍﻋ ﺪ‬
‫ﺍﻟﺘﻲ ﻟﻢ ﺗﺪﺧﻞ ﻗﺎﻋﺪﺓ ﻣﻨﻬﺎ ﺗﺤ ﺖ ﻗﺎﻋ ﺪﺓ ﺃﺧ ﺮﻯ‪ ،‬ﻭﺇﻥ ﺧ ﺮﺝ ﻣﻨﻬ ﺎ ﺑﻌ ﺾ ﺍﻷﻓ ﺮﺍﺩ ((‪ .‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ‬
‫ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٥١/١‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٨/١‬‬
‫)‪(٦‬ﺃﻏﻠﺒﻴﺔ‪ :‬ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎء ﻋﻨﺪﻣﺎ ﻋﺮﻓﻮﺍ ﺍﻟﻘﻮﺍﻋﺪ ﺗﺤﺮﺯﻭﺍ ﻋﻦ ﺫﻛ ﺮ ﺃﻧﻬ ﺎ ﻛﻠﻴ ﺔ‪ ،‬ﻭﻗ ﺎﻟﻮﺍ‪ :‬ﺇﻧﻬ ﺎ ﺃﻏﻠﺒﻴ ﺔ؛‬
‫ﻷﻧﻪ ﻗﺪ ﻳَﻨِﺪﱡ ﻋﻦ ﻣﻌﻈﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﺮﻭﺝ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ﻋﻦ ﻫ ﺬﻩ ﺍﻟﻘﻮﺍﻋ ﺪ ﻻ‬
‫ﻳﻐﻴﺮ ﺑﻌﻤﻮﻣﻬﺎ ﻭﻻ ﻳﺤﻂ ﻣﻦ ﻗﻴﻤﺘﻬﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ‪ )) :‬ﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء ﻏﻴﺮﻫ ﺎ‬
‫ﻋﻨ ﺪ ﺍﻟﻨﺤ ﺎﺓ ﻭﺍﻷﺻ ﻮﻟﻴﻴﻦ‪،‬ﺇﺫ ﻫ ﻲ ﻋﻨ ﺪ ﺍﻟﻔﻘﻬ ﺎء ﺣﻜ ﻢ ﺃﻛﺜ ﺮﻱ ﻻ ﻛﻠ ﻲ ﻳﻨﻄﺒ ﻖ ﻋﻠ ﻰ ﺃﻛﺜ ﺮ ﺟﺰﺋﻴﺎﺗ ﻪ‬
‫ﻟﺘﻌﺮﻑ ﺃﺣﻜﺎﻣﻬﺎ ((‪ .‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٥١/١‬‬
‫ﻟﻜﻦ ﺃﻛﺜ ﺮ ﺍﻟﻔﻘﻬ ﺎء ﻋﺮﻓﻮﻫ ﺎ ﺑﺄﻧﻬ ﺎ ﻛﻠﻴ ﺔ ﻛﻤ ﺎ ﻣ ﺮ ﻣ ﻦ ﺗﻌﺮﻳﻔ ﺎﺕ ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﻭﺃﺑ ﻲ ﺍﻟﺒﻘ ﺎء ﺍﻟﻜﻔ ﻮﻱ‬
‫ﻭﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻭﺫﺍﻙ ﻓﻼ ﻓﺮﻕ ﺑﻴﻦ ﻛﻮﻧﻬﺎ ﻛﻠﻴﺔ ﺃﻭ ﺃﻏﻠﺒﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﺎ‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٨‬ﻣﺴﺄﻟﺔ ))ﺟﻮﺍﺯ ﺍﻹﻓﺘﺎء ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ((‪ :‬ﻫﻨ ﺎﻙ ﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻬ ﺎ ﺻ ﻔﺔ ﺍﻟ ﺪﻟﻴﻞ‬
‫ﺍﻟﺸﺮﻋﻲ ﺣﻴﺚ ﺃﻧﻬﺎ ﻗﺎﻋﺪﺓ ﻣﻦ ﺣﻴﺚ ﺗﺼﻨﻴﻔﻬﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋ ﺪ‪ ،‬ﻭﻫ ﻲ ﻓ ﻲ ﻣﻮﺿ ﻊ ﺁﺧ ﺮ ﺗﻜ ﻮﻥ ﺣ ﺪﻳﺜﺎ ً‬

‫‪١٤١‬‬
 ‫ﺃﻧﱠﻬﺎ ﻟﻢ‬
‫‪.........................................................................................‬‬
‫ﺗﺪﺧﻞ ﺗﺤﺖ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺗﻜ ﻮﻥ ﻛﻠﻴ ﺔ‪ ،‬ﻭﻣ ﻦ ﺣﻴ ﺚ ﺧ ﺮﻭﺝ ﺑﻌ ﺾ ﺍﻷﻓ ﺮﺍﺩ ﺗﻜ ﻮﻥ‬
‫ﺃﻏﻠﺒﻴﺔ‪.‬‬
‫‪  ‬‬

‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫َ )‪(١‬‬
‫ﺿ َﺮ َﺭ َﻭﻻ ِﺿ َﺮﺍﺭ َ◌(( ]ﺭﻭﺍﻩ ﺃﺣﻤ ﺪ ﻓ ﻲ ﺍﻟﻤ ﺴﻨﺪ )‪ ،(٢٨٦٢‬ﻭﺍﺑ ﻦ‬ ‫ﺛﺎﺑﺘ ﺎ ً ﻣ ﺴﺘﻘﻼً ﻣﺜ ﻞ ﺣ ﺪﻳﺚ )) َﻻ َ‬
‫ﻣﺎﺟﻪ )‪ (٢٣٤١‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ﺑﺎﺏ ﻣﻦ ﺑﻨﻰ ﻓﻲ ﺣﻘﻪ ﻣﺎ ﻳﻀﺮ ﺑﺠﺎﺭﻩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒ ﺪ ﷲ ﺑ ﻦ‬
‫ﺎﻥ(( ]ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻤ ﺪ ﻓ ﻲ ﺍﻟﻤ ﺴﻨﺪ‬ ‫ﺝ ِﺑﺎﻟ ﱠ‬
‫ﻀ َﻤ ِ‬ ‫ﻋﺒ ﺎﺱ ﺭﺿ ﻲ ﷲ ﻋﻨﻬﻤ ﺎ‪ [.‬ﻭﺣ ﺪﻳﺚ ))ﺍ ْﻟ َﺨ َﺮﺍ ُ‬
‫)‪،(٢٣٧٠٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (١٢٨٥‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﺑﺎﺏ ﻣﺎ ﺟﺎء ﻓﻴﻤﻦ ﻳ ﺸﺘﺮﻱ ﺍﻟﻌﺒ ﺪ ﻭﻳ ﺴﺘﻐﻠﻪ ﺛ ﻢ‬
‫ﻳﺠﺪ ﻓﻴﻪ ﻋﻴﺒﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (٤٤٩٠‬ﻓ ﻲ ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﺒﻴ ﻮﻉ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﺍﻟﺨﺮﺍﺝ ﺑﺎﻟﻀﻤﺎﻥ‪ .‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ = = ،‬ﺑ ﺎﺏ‪ :‬ﻓ ﻴﻤﻦ ﺍﺷ ﺘﺮﻯ ﻋﺒ ﺪﺍ ً ﻓﺎﺳ ﺘﻌﻤﻠﻪ‬
‫ﺛ ﻢ ﻭﺟ ﺪ ﻓﻴ ﻪ ﻋﻴﺒ ﺎ ً ﻭﺍﺑ ﻦ ﻣﺎﺟ ﻪ)‪ (٢٢٤٢‬ﻓ ﻲ ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﺘﺠ ﺎﺭﺍﺕ‪ ،‬ﺑ ﺎﺏ‪ :‬ﺍﻟﺨ ﺮﺍﺝ ﺑﺎﻟ ﻀﻤﺎﻥ‪ ،.‬ﻣ ﻦ‬
‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ[‪.‬‬
‫ﻋﻠَ ْﻴ ِﻪ(( ]ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ (١٣٤١‬ﻓ ﻲ‬‫ﻋﻠَﻰ ﺍ ْﻟـ ُﻤ ﱠﺪﻋَﻰ َ‬ ‫ﻭﺣﺪﻳﺚ )) ﺍ ْﻟﺒَ ِﻴّﻨَﺔُ َ‬
‫ﻋﻠَﻰ ﺍ ْﻟـ ُﻤ ﱠﺪ ِﻋﻲ َﻭﺍ ْﻟﻴَ ِﻤﻴﻦُ َ‬
‫ﻛﺘﺎﺏ‪ :‬ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎء ﻓﻲ ﺃﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪ .‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌ ﺎﺹ ﺭﺿ ﻲ ﷲ ﻋﻨﻬﻤ ﺎ‪ .‬ﻋﻠ ﻰ ﻫ ﺬﺍ ﺫﻫ ﺐ ﺍﻟﻌﻠﻤ ﺎء ﺇﻟ ﻰ ﺟ ﻮﺍﺯ ﻣﺜ ﻞ ﻫ ﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺃﻥ ﺗﻜﻮﻥ ﺩﻟﻴﻼً ﺷﺮﻋﻴﺎً‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﺘﻮﻯ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻨﻬ ﺎ‪ .‬ﻭﺃﻣ ﺎ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻷﺧ ﺮﻯ ﻭﻫ ﻲ‬
‫ﻛﺜﻴﺮﺓ ﺟﺪﺍ ً ﻓﻘﺪ ﺻﺮﺡ ﺍﻟﻌﻠﻤﺎء ﻓﻲ ﻣﻘﺪﻣﺎﺗﻬﻢ ﻟﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠ ﻰ ﺃﻧﻬ ﺎ ﻻ ﺗ ﺼﻠﺢ ﺃﻥ ﺗﻜ ﻮﻥ ﻫ ﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺃﺩﻟﺔ ﺷﺮﻋﻴﺔ ﺑﺤﺪ ﺫﺍﺗﻬﺎ؛ ﻣﻌﻠﻠﻴﻦ ﺫﻟ ﻚ‪ :‬ﺑ ﺄﻥ ﻫ ﺬﻩ ﺍﻟﻘﻮﺍﻋ ﺪ ﻻ ﺗﺨﻠ ﻮ ﻣ ﻦ ﺍﻟﻤ ﺴﺘﺜﻨﻴﺎﺕ‪ .‬ﻭﻫ ﺬﻩ‬
‫ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻤﺸﻴﺮﺓ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻳﻨﻘﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﻓﻲ ﻛﺘﺎﺑ ﻪ ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻛﻼﻣ ﺎ ً‬
‫ﻻﺑﻦ ﻧﺠﻴﻢ ﺻ ﺮﺡ ﻓﻴ ﻪ ﺑﻌ ﺪﻡ ﺟ ﻮﺍﺯ ﺍﻹﻓﺘ ﺎء ﻣ ﻦ ﻫ ﺬﻩ ﺍﻟﻘﻮﺍﻋ ﺪ ﻓﻘ ﺎﻝ‪ )) :‬ﺛ ﻢ ﺻ ﺮﺡ ﺍﻟﻤ ﺼﻨﻒ ﻓ ﻲ‬
‫ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺰﻳﻨﻴ ﺔ ﺑﺄﻧ ﻪ ﻻ ﻳﺠ ﻮﺯ ﺍﻟﻔﺘ ﻮﻯ ﺑﻤ ﺎ ﺗﻘﺘ ﻀﻴﻪ ﺍﻟ ﻀﻮﺍﺑﻂ ﻷﻧﻬ ﺎ ﻟﻴ ﺴﺖ ﻛﻠﻴ ﺔ‪ ،‬ﺑ ﻞ ﺃﻏﻠﺒﻴ ﺔ‬
‫ﺧﺼﻮﺻﺎ ً ﻭﻫﻲ ﻟﻢ ﺗﺜﺒﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺑﻞ ﺍﺳﺘﺨﺮﺟﻬﺎ ﺍﻟﻤﺸﺎﻳﺦ ﻣﻦ ﻛﻼﻣ ﻪ((‪ .‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ‬
‫ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠﺤﻤ ﻮﻱ ‪ .٣٧/١‬ﻭﺟ ﺎء ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﺠﻠ ﺔ ﻟﻠﻌﻼﻣ ﺔ ﻋﻠ ﻲ ﺣﻴ ﺪﺭ‬
‫)) ﻓﺤﻜ ﺎﻡ ﺍﻟ ﺸﺮﻉ ﻣ ﺎ ﻟ ﻢ ﻳﻘﻔ ﻮﺍ ﻋﻠ ﻰ ﻧﻘ ﻞ ﺻ ﺮﻳﺢ ﻻ ﻳﺤﻜﻤ ﻮﻥ ﻟﻤﺠ ﺮﺩ ﺍﻻﺳ ﺘﻨﺎﺩ ﺇﻟ ﻰ ﻭﺍﺣ ﺪﺓ ﻣ ﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ((ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﻠﻲ ﺣﻴﺪﺭ ‪.١٠/١‬‬
‫ﺇﺫﺍ ً‪ :‬ﻻ ﻳﺠ ﻮﺯ ﻟﻠﻘﺎﺿ ﻲ ﺍﻻﺳ ﺘﻨﺎﺩ ﺇﻟ ﻰ ﺇﺣ ﺪﻯ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻭﺣ ﺪﻫﺎ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻳﺮﺟ ﻊ ﺇﻟ ﻰ ﻧ ﺺ‬
‫ﺷ ﺮﻋﻲ ﺗﺒﻨ ﻰ ﻋﻠﻴ ﻪ ﺍﻟﻔﺘ ﻮﻯ ﻣ ﻦ ﺍﻟﻜﺘ ﺎﺏ ﻭﺍﻟ ﺴﻨﺔ ﻭﻣ ﺼﺎﺩﺭ ﺍﻟﺘ ﺸﺮﻳﻊ ﺍﻷﺧ ﺮﻯ‪ ،‬ﺃﻣ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ‬
‫ﺍﻟﺤﺎﺩﺛﺔ ﻻ ﻳﻮﺟﺪ ﻟﻬﺎ ﻧﺺ ﻓﻘﻬﻲ ﺷﺮﻋﻲ ﻭﻟﻢ ﻳﺘﻌﺮﺽ ﻟﻬﺎ ﺍﻟﻔﻘﻬﺎء؛ ﻭﻭﺟ ﺪﺕ ﻗﺎﻋ ﺪﺓ ﺗ ﺸﻤﻠﻬﺎ ﻳﺠ ﻮﺯ‬
‫ﺍﻻﺳ ﺘﻨﺎﺩ ﺇﻟ ﻰ ﻫ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ﻓ ﻲ ﺍﻟﻔﺘ ﻮﻯ ﻭﷲ ﺃﻋﻠ ﻢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻣﺒﺤ ﺚ )ﻫ ﻞ ﻳﺠ ﻮﺯ ﺃﻥ ﻧﺠﻌ ﻞ ﺍﻟﻘﺎﻋ ﺪﺓ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﺩﻟﻴﻼً ﻳﺴﺘﻨﺒﻂ ﻣﻨﻪ ﺍﻟﺤﻜﻢ ( ﻭﻛﺬﻟﻚ ﺍﻟﻤﺒﺤﺚ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻓﻲ ﻛﺘ ﺎﺏ » ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ« ﻟﻌﻠ ﻲ‬
‫ﺍﻟﻨﺪﻭﻱ ‪/٣٢٩/‬ﺑﺘﺼﺮﻑ‪.‬‬

‫‪١٤٢‬‬
 ‫ﻋﻠَﻰ َﻣﺎ َﻛﺎﻥَ «‬ ‫» ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺑَﻘَﺎ ُء َﻣﺎ َﻛﺎﻥَ َ‬
‫ﻋﻠَ ْﻳ َﻬﺎ َﻣ َ‬
‫ﺳﺎﺋِ ُﻝ ِﻣ ْﻧ َﻬﺎ‪:‬‬ ‫ﻉ َ‬ ‫ﻋﻠَﻰ َﻣﺎ َﻛﺎﻥَ َﻭﺗَﺗَﻔَ ﱠﺭ ُ‬ ‫‪ْ =٢٢‬ﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺑَﻘَﺎ ُء َﻣﺎ َﻛﺎﻥَ َ‬
‫ﻁ ِ ّﻬ ٌﺭ‪َ ،‬ﻭ َﻣ ْﻥ ﺗَﻳَﻘﱠﻥَ ْﺍﻟ َﺣ َﺩ َ‬
‫ﺙ‬ ‫ﺙ ﻓَ ُﻬ َﻭ ُﻣﺗ َ َ‬ ‫ﺎﺭﺓ َ َﻭﺷ ﱠَﻙ ﻓِﻲ ْﺍﻟ َﺣ َﺩ ِ‬ ‫‪َ =٢٣‬ﻣ ْﻥ ﺗَﻳَﻘﱠﻥَ ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬
‫ﻏﻳ ِْﺭﻫَﺎ‪،‬‬ ‫ﺍﺟﻳﱠ ِﺔ َﻭ َ‬ ‫ﺳ َﺭ ِ‬ ‫ﺎﺭﺓِ ﻓَ ُﻬ َﻭ ُﻣ ْﺣﺩ ٌ‬
‫ِﺙ‪َ ،‬ﻛ َﻣﺎ ﻓِﻲ ﺍﻟ ِ ّ‬ ‫َﻭﺷ ﱠَﻙ ﻓِﻲ ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬
‫ﻷﻥ ﺍﻷﺻ ﻞ ﻓ ﻲ ﺍﻷﺷ ﻴﺎء‬ ‫ﻋﻠَ ﻰ َﻣ ﺎ َﻛ ﺎﻥَ ")‪(١‬؛ ﱠ‬ ‫ﺻ ُﻝ ﺑَﻘَﺎ ُء َﻣﺎ َﻛﺎﻥَ َ‬ ‫‪ْ "  =٢٢‬ﺍﻷ َ ْ‬
‫ﻱ")‪. (٢‬‬
‫ﺍﻟﺒﻘﺎء ﻭﺍﻟﻌﺪﻡ ﻁﺎﺭﺉ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ ‪ْ (٣)/‬ﺍﻟ َﺣ َﺩ ِ‬
‫ﺙ)‪ .(٤‬ﻳﻌﻨ ﻲ ﺍﻟﺤﻘﻴﻘ ﻲ ﺃﻭ‬ ‫ﺎﺭﺓ َ َﻭ َ‬ ‫‪َ  =٢٣‬ﻣ ْﻥ ﺗ َ ﻳَﻘﱠﻥَ ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬

‫ﻋﻠَﻰ َﻣﺎ َﻛﺎﻥَ " ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻫ ﻲ ﻗﺎﻋ ﺪﺓ‬ ‫)‪ْ "(١‬ﺍﻷ َ ْ‬
‫ﺻ ُﻞ ﺑَﻘَﺎ ُء َﻣﺎ َﻛﺎﻥَ َ‬
‫ﺩﺍﺧﻠﺔ ﺗﺤﺖ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭﻫﻲ‪ )) :‬ﺍﻟﻴﻘﻴﻦ ﻻ ﻳ ﺰﻭﻝ ﺑﺎﻟ ﺸﻚ ((‪ ،‬ﻭﻋﻨ ﺪ ﺍﻷﺳ ﺘﺎﺫ ﻋﻠ ﻲ ﺣﻴ ﺪﺭ‬
‫ﻓﻲ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺗﻜﻮﻥ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﺃﻣﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻓﺬﻛﺮﺕ )) ﺍﻷﺻ ﻞ ﺑﻘ ﺎء ﻣ ﺎ ﻛ ﺎﻥ ﻋﻠ ﻰ‬
‫ﻣﺎ ﻛﺎﻥ ﺣﺘﻰ ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺧﻼﻓﻪ (( ﻷﻥ ﺍﻷﺻﻞ ﺇﺫﺍ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﺧﻼﻓ ﻪ ﺑﻄ ﻞ‪.‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻣﺠﻠ ﺔ ﺍﻷﺣﻜ ﺎﻡ ﻟﻌﻠ ﻲ ﺣﻴ ﺪﺭ ‪ ،٢٣/١‬ﻭﻳﻄﻠ ﻖ ﻋﻠ ﻰ ﻫ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ ﻋﻨ ﺪ ﻋﻠﻤ ﺎء‬
‫ﺍﻷﺻ ﻮﻝ )) ﺍﻻﺳﺘ ﺼﺤﺎﺏ ((‪ ،‬ﻭﻫ ﻮ ﻛﻤ ﺎ ﻋﺮﻓ ﻪ ﺍﻹﺳ ﻨﻮﻱ )) ﺍﻻﺳﺘ ﺼﺤﺎﺏ‪ :‬ﻋﺒ ﺎﺭﺓ ﻋ ﻦ ﺍﻟﺤﻜ ﻢ‬
‫ﺑﺜﺒﻮﺕ ﺃﻣﺮ ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻵﺗﻲ ﺑﻨﺎء ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻷﻭﻝ (( ﻧﻬﺎﻳﺔ ﺍﻟ ﺴﻮﻝ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻨﻬ ﺎﺝ‬
‫ﺍﻷﺻﻮﻝ ﻟﻺﺳﻨﻮﻱ‪ ،٩٣٧/٢‬ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻮﻧﺸﺮﻳﺴﻲ ﻓﻲ ﺍﻟﻤﻌﻴ ﺎﺭ‪)) :‬ﺍﺳﺘ ﺼﺤﺎﺏ ﺍﻟﺤ ﺎﻝ‪ ،‬ﻭﻫ ﻮ‬
‫ﺃﺻ ﻞ ﻣ ﻦ ﺃﺻ ﻮﻝ ﺍﻟ ﺸﺮﻳﻌﺔ(( ﺍﻟﻤﻌﻴ ﺎﺭ ﺍﻟﻤﻌ ﺮﺏ ﻭﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻤﻌ ﺮﺏ ﻋ ﻦ ﻓﺘ ﺎﻭﻯ ﺃﻫ ﻞ ﺇﻓﺮﻳﻘﻴ ﺔ‬
‫ﻭﺍﻷﻧﺪﻟﺲ ﻭﺍﻟﻤﻐﺮﺏ ‪.٤٢٤/٤‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٨/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺩ(‪ ،‬ﻭﺑﺪﺍﻳﺔ ‪/١١٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻣﺴﺄﻟﺔ )) ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺤﺪﺙ ((‪:‬‬
‫ﺗﻨﻘﺴﻢ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺷﻚ ﻓﻲ ﺍﻟﻄﻬ ﺎﺭﺓ ﻭﺗ ﻴﻘﻦ ﺍﻟﺤ ﺪﺙ‪ ،‬ﻭﺍﻟﻘ ﺴﻢ ﺍﻟﺜ ﺎﻧﻲ‪:‬‬
‫ﻴﻘﻦ‬ ‫ﺪﺙ ﻭﺗ‬ ‫ﻲ ﺍﻟﺤ‬ ‫ﻚﻓ‬ ‫ﺷ‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪= ..........................................................................‬‬
‫= ﺃﻣﺎ ﺍﻷﻭﻝ‪ )) :‬ﺷﻚ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺗﻴﻘﻦ ﻓﻲ ﺍﻟﺤﺪﺙ (( ﻓﻘﺪ ﺃﺟﻤﻊ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ ﻣ ﻦ ﺗ ﻴﻘﻦ ﺍﻟﺤ ﺪﺙ‬
‫ﻭﺷﻚ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻮء‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﺇﻥ ﺻﻠﻰ؛ ﻷﻥ ﺍﻟﺬﻣ ﺔ ﻣ ﺸﻐﻮﻟﺔ ﻓ ﻼ ﺗﺒ ﺮﺃ‬
‫ﺇﻻ ﺑﻴﻘﻴﻦ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ )) :‬ﺷﻚ ﻓﻲ ﺍﻟﺤﺪﺙ ﻭﺗﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ (( ﻓ ﺬﻫﺐ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ‬
‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻛ ﺬﻟﻚ ﺍﻟﻈﺎﻫﺮﻳ ﺔ‪ :‬ﺇﻟ ﻰ ﺃﻧ ﻪ ﻻ ﻭﺿ ﻮء ﻋﻠﻴ ﻪ؛ ﻷﻥ ﺍﻟﻮﺿ ﻮء ﻻ ﻳ ﻨﻘﺾ ﺑﺎﻟ ﺸﻚ ﻋﻨ ﺪﻫﻢ‬
‫ﻭﺃﺟﺎﺯﻭﺍ ﺍﻟﺼﻼﺓ ﺑﻬﺬﻩ ﺍﻟﺤﺎﻟﺔ؛ ﻷﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻴﻘﻨﺔ ﻭﺍﻟﻤﺸﻜﻮﻙ ﻣﻨﻪ ﻣﻠﻐﻰ‪.‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ‬
‫ﻣﻦ ﻛﺘﺒﻬﻢ‪:‬ﺟﺎء ﻓﻲ ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ‪ )) ١٥٠/١‬ﺇﺫﺍ ﻋﻠ ﻢ‬
‫ﺳﺒﻖ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺷﻚ ﻓﻲ ﻋﺮﻭﺽ ﺍﻟﺤﺪﺙ ﺑﻌﺪﻫﺎ ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ :‬ﺃﺧﺬ ﺑﺎﻟﻴﻘﻴﻦ ﻭﻫﻮ ﺍﻟﺴﺎﺑﻖ ((‬
‫ﻱ ﻓﻲ ﺍﻟﺮﻭﺿﺔ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﻓﺮﻉ‪ )):‬ﻣ ﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﺘ ﻲ ﻳﺒﻨ ﻰ ﻋﻠﻴﻬ ﺎ ﻛﺜﻴ ﺮ ﻣ ﻦ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﱠ َﻮ ِﻭ ّ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﺳﺘﺼﺤﺎﺏ ﺣﻜﻢ ﺍﻟﻴﻘﻴﻦ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺸﻚ ﻓﻠﻮ ﺗﻴﻘﻦ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺷﻚ ﻓ ﻲ ﺍﻟﺤ ﺪﺙ‪ ،‬ﺃﻭ‬

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 ‫ﺍﻟﺤﻜﻤﻲ‬
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‫)‪(١‬‬
‫ﺇﺣ ﺪَﻯ ﺃ َ ْﻟﻴَﺘ َ ْﻴ ِﻪ ﻭﺷ ﱠﻚ ﻫ ﻞ‬
‫ﻓﺸﻤﻞ ﻣﺎ ﻟﻮ ﺷ ﱠﻚ ﻫ ﻞ ﻧ ﺎﻡ‪ /‬ﻭﻫ ﻞ ﻧ ﺎﻡ ﻣﺘﻤﻜﻨ ﺎ ً ﺃﻭ ﻻ ﺃﻭ ﺯﺍﻟ ﺖ ْ‬
‫ﻱ")‪.(٢‬‬‫ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻴﻘﻈﺔ ﺃﻭ ﺑﻌﺪﻫﺎ؟ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪.........................................................................................‬‬
‫ﻭﺍﻟﻤﺴﺘﺘﺮ ﻓﻲ ﻛﺎﻥ ﻣﻦ ‪ ‬ﻫ ﻞ ﻛ ﺎﻥ ﻗﺒ ﻞ ﺍﻟﻴﻘﻈ ﺔ ﺍﻟ ﺦ‪ .‬ﻳﺮﺟ ﻊ ﻟﻠ ﺰﻭﺍﻝ ﺍﻟ ﺬﻱ ﺩﻝ‬
‫ﺇﺣﺪَﻯ ﺃ َ ْﻟﻴَﺘ َ ْﻴ ِﻪ‪.‬‬
‫ﻋﻠﻴﻪ ‪ ‬ﺃﻭ ﺯﺍﻟﺖ ْ‬
‫ﻒ"‪ :‬ﻭﻣﻦ ﺗﻴﻘﱠﻦ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺷ ﱠﻚ ﻓ ﻲ ﺍﻟﺤ ﺪﺙ ﻓﻬ ﻮ‬ ‫ﻭﻗﺎﻝ "ﺍﻟﺒﻴﺮﻱ" ﺑﻌﺪ ﻗﻮﻝ "ﺍﻟﻤﺼ ِﻨّ ِ‬
‫)‪(٣‬‬
‫ﺕ ﺍﻟﻨ َﻮ ِﺍﺯ ِﻝ« ﻭﻋﻠ ﻰ ﻫ ﺬﺍ ﺍﻟﻄ ﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﻭﻏﻴﺮﻫﻤ ﺎ ﺍﻧﺘﻬ ﻰ‪.‬‬ ‫ﻣﺘﻄﻬﺮ‪ .‬ﻭﻓﻲ »ﻣﺨﺘَﺎﺭﺍ ِ‬
‫(‬‫‪٤‬‬ ‫)‬
‫ﻭﺷﻚ ﻓﻲ ﺍﻟﻄﻼﻕ ﻟﻢ ﻳﺆﺛﺮ ﺷﻜﻪ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺗﻴﻘﻦ ﻗﻴﺎﻡ ِﺭ ِﻗّ ِﻪ‪،‬‬
‫ﱠ‬ ‫ﻳﻌﻨﻲ ﺇﺫﺍ ﺗﻴﻘﻦ ﻗﻴﺎﻡ ﺍﻟﻌﺼﻤﺔ‬

‫ﻋﻜﺴﻪ ﻋﻤﻞ ﺑﺎﻟﻴﻘﻴﻦ ﻓﻴﻬﻤﺎ (( ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻟﻠﻨﻮﻭﻱ‪.٧٧/١‬‬

‫ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﻓ ﻲ ﺍﻟﻤﻐﻨ ﻲ‪)) :‬ﻣ ﺴﺄﻟﺔ‪ :‬ﻗ ﺎﻝ‪ :‬ﻭﻣ ﻦ ﺗ ﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ ﻭﺷ ﻚ ﻓ ﻲ ﺍﻟﺤ ﺪﺙ‪ ،‬ﺃﻭ ﺗ ﻴﻘﻦ‬
‫ﺍﻟﺤ ﺪﺙ ﻭﺷ ﻚ ﻓ ﻲ ﺍﻟﻄﻬ ﺎﺭﺓ‪ ،‬ﻓﻬ ﻮ ﻋﻠ ﻰ ﻣ ﺎ ﺗ ﻴﻘﻦ ﻣﻨﻬﻤ ﺎ(( ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪.١٢٦/١‬ﻭﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺤﻠﻰ ﻻﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ‪.١٦٨/١‬‬
‫ﺑﻴﻨﻤﺎ ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﺍﻟﻤ ﺬﻫﺐ ‪ -‬ﺇﻟ ﻰ ﻣﻨ ﻊ ﺍﻟ ﺼﻼﺓ ﻣ ﻊ ﺍﻟ ﺸﻚ ﺑﺒﻘ ﺎء ﺍﻟﻄﻬ ﺎﺭﺓ‬
‫ﻣﻌﻠﻠ ﻴﻦ ﺫﻟ ﻚ‪ :‬ﺑ ﺄﻥ ﺗﺮﺗ ﺐ ﺍﻟ ﺼﻼﺓ ﻓ ﻲ ﺍﻟﺬﻣ ﺔ ﻫ ﻮ ﺍﻷﺻ ﻞ ﺍﻷﻭﻝ‪،‬ﻭﻻ ﻳﻤﻜ ﻦ ﺍﻟﺨ ﺮﻭﺝ ﻋ ﻦ ﺍﻟﻌﻬ ﺪﺓ‬
‫ﻭﺍﻟﺒﺮﺍءﺓ ﻣﻦ ﺍﻟﺬﻣﺔ ﺇﻻ ﺑﻄﻬﺎﺭﺓ ﻣﺘﻴﻘﻨﺔ‪.‬‬
‫ﻳﻨﻘ ﻞ ﺍﻟﻘﺮﺍﻓ ﻲ ﻓ ﻲ ﺍﻟ ﺬﺧﻴﺮﺓ ﻋ ﻦ ﺍﻹﻣ ﺎﻡ ﻣﺎﻟ ﻚ ﺭﺣﻤ ﻪ ﷲ ﻗﻮﻟ ﻪ‪)) :‬ﺷ ﻐﻞ ﺍﻟﺬﻣ ﺔ ﺑﺎﻟ ﺼﻼﺓ ﻣﺘ ﻴﻘﻦ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺳﺒﺐ ﻣﺒﺮﻯء ﻭﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺸﺮﻁ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻤ ﺸﺮﻭﻁ ﻓﻴﻘ ﻊ ﺍﻟ ﺸﻚ ﻓ ﻲ ﺍﻟ ﺼﻼﺓ‬
‫ﺍﻟﻮﺍﻗﻌﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻬﺎ ﻭﻫﻲ ﺍﻟﺴﺒﺐ ﺍﻟﻤﺒﺮﻯء ﻭﺍﻟﻤﺸﻜﻮﻙ ﻓﻴ ﻪ ﻣﻠﻐ ﻰ ﻓﻴﺴﺘ ﺼﺤﺐ ﺷ ﻐﻞ‬
‫ﺍﻟﺬﻣ ﺔ(( ﺍﻟ ﺬﺧﻴﺮﺓ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،٢١٩/١‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،١٢٢/١‬ﻣﻮﺍﻫ ﺐ‬
‫ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٣٠٠/١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻻﺑ ﻦ ﺃﺑ ﻲ ﻗﺎﺳ ﻢ ﺍﻟﻌﺒ ﺪﺭﻱ‬
‫‪.٤٣٦/١‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢٠٢/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٨/١‬‬
‫)‪»(٣‬ﺍﻟﻨﻮﺍﺯﻝ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ «‪ :‬ﻟﻺﻣ ﺎﻡ ﺃﺑ ﻲ ﺍﻟﻠﻴ ﺚ‪ ،‬ﻧ ﺼﺮ ﺑ ﻦ ﷴ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٣٧٥‬ﻫ ـ‪ ،‬ﻗ ﺎﻝ ﻓ ﻲ ﻣﻘﺪﻣﺘ ﻪ‪ )) :‬ﺟﻤﻌ ﺖ ﻣ ﻦ ﺃﻗﺎﻭﻳ ﻞ ﺍﻟﻤ ﺸﺎﻳﺦ‪ ،‬ﻭﺷ ﻴﺌﺎ ﻣ ﻦ ﺃﻗﺎﻭﻳ ﻞ‬
‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻟﻴﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﻅﺮ ﻓﻴﻬﺎ ﻁﺮﻳﻖ ﺍﻻﺟﺘﻬﺎﺩ ((‪ .‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ‪ ،‬ﺗﻮﺟ ﺪ ﻧ ﺴﺨﺔ ﻣﻨ ﻪ‬
‫ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪ .( ٩٨٦٢ ) :‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪،١٩٨١/٢‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٩١/١٣‬‬
‫)‪ )(٤‬ﻣﺴﺄﻟﺔ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻄﻼﻕ (‪ :‬ﺷ ﱡَﻚ ﺍﻟﺰﻭﺝ ﻓﻲ ﺍﻟﻄﻼﻕ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺛﻼﺙ ﺣﺎﻻﺕ‪:‬‬
‫ﺍﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻚ ﻓ ﻲ ﻭﻗ ﻮﻉ ﺃﺻ ﻞ ﺍﻟﻄ ﻼﻕ‪ ،‬ﺃﻱ ﺷ ﻚ ﻫ ﻞ ﻁﻠﻘﻬ ﺎ ﺃﻡ ﻻ ؟ ﻓ ﻼ ﻳﻘ ﻊ‬
‫ﺍﻟﻄﻼﻕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻟﺬﻟﻚ ﺑﺄﻥ ﺍﻟﻨﻜﺎﺡ ﺛﺎﺑﺖ ﺑﻴﻘﻴﻦ ﻓﻼ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ‪.‬‬
‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻘﻊ ﺍﻟﺸﻚ ﻓﻲ ﻋﺪﺩ ﺍﻟﻄﻼﻕ ‪ -‬ﻣﻊ ﺗﺤﻘﻖ ﻭﻗﻮﻋﻪ ‪ -‬ﻫﻞ ﻁﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘ ﻴﻦ‬
‫ﺃﻭ ﺛﻼﺛﺎ؟ ﻟ ﻢ ﺗﺤ ﻞ ﻟ ﻪ ‪ -‬ﻋﻨ ﺪ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ ،‬ﻭﺍﻟﺨﺮﻗ ﻲ ﻣ ﻦ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻭﺑﻌ ﺾ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ‪ -‬ﺇﻻ ﺑﻌ ﺪ ﺯﻭﺍﺝ‬
‫ﺁﺧﺮ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻪ ﺛﻼﺛﺎ‪ .‬ﻭﻳﺤﻜﻢ ﺑﺎﻷﻗﻞ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻲ ﻭﺃﺣﻤ ﺪ‪ ،‬ﻓ ﺈﺫﺍ ﺭﺍﺟﻌﻬ ﺎ ﺣﻠ ﺖ‬

‫‪١٤٤‬‬
 ‫ﻭﺷﻚ ﻓﻲ ﻋﺘﻘﻪ ﻟﻢ ﻳﺆﺛﺮ ﺷﻜﻪ ﺃﻳﻀﺎ ً‪.‬‬
‫ﱠ‬
‫ﺱ‬‫ﺕ ْﺍﻟ َﺧ َﻼ ِء َﻭ َﺟﻠَ َ‬ ‫ﻋ ْﻥ ُﻣ َﺣ ﱠﻣ ٍﺩ ﺭﺣﻣﻪ ﷲ ﺃَﻧﱠﻪُ ﺇﺫَﺍ َﺩ َﺧ َﻝ ﺑَ ْﻳ َ‬ ‫‪َ =٢٤‬ﻭﻟَ ِﻛ ْﻥ ﺫُ ِﻛ َﺭ َ‬
‫ﺝ ِﻣ ْﻧﻪُ‪ ،‬ﺃ َ ْﻭ َﻻ ﻛ َ‬
‫َﺎﻥ ُﻣﺣْ ِﺩﺛًﺎ‪،‬‬ ‫ِﻟ ِﻼ ْﺳ ِﺗ َﺭﺍ َﺣ ِﺔ َﻭﺷَﻙﱠ َﻫ ْﻝ َﺧ َﺭ َ‬
‫ﺿ ﺄ َ ﺃ َ ْﻡ َﻻ َﻛ َ‬
‫ﺎﻥ‬ ‫ﺷ ﻙﱠ َﻫ ْﻝ ﺗ َ َﻭ ﱠ‬ ‫ﻭء َﻭ َﻣﻌَ ﻪُ َﻣ ﺎ ٌء‪ ،‬ﺛ ُ ﱠﻡ َ‬
‫ﺿ ِ‬ ‫ﺱ ِﻟ ْﻠ ُﻭ ُ‬‫‪َ =٢٥‬ﻭﺇِ ْﻥ َﺟﻠَ َ‬
‫ﻳﻬ َﻣﺎ َﻭﻓِﻲ »ﺧﺯﺍﻧﺔ ﺍﻷﻛﻣﻝ«‬ ‫ﺏ ﻓِ ِ‬ ‫ﻋ َﻣ ًﻼ ﺑِﺎ ْﻟﻐَﺎ ِﻟ ِ‬ ‫ُﻣﺗ َ َﻭ ِ ّ‬
‫ﺿﺋ ًﺎ َ‬
‫ﻋ ْﻥ " ُﻣ َﺣ ﱠﻣ ٍﺩ")‪ (١‬ﺍﻟﺦ‪ .‬ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺫُ ِﻛ َﺮ ﺑﺎﻟﺒﻨ ﺎء ﻟﻠﻔﺎﻋ ﻞ ﺃﻱ‬ ‫‪َ  =٢٤‬ﻭﻟَ ِﻛ ْﻥ ﺫُ ِﻛ َﺭ َ‬
‫ﺴﺮﺍ ِ ّﺟﻴ ِﺔ«)‪ ،(٢‬ﻭﻭﺟ ﻪ ﺍﻻﺳ ﺘﺪﺭﺍﻙ ﻅ ﺎﻫﺮ‪ ،‬ﻭﻫ ﻮ ﺧ ﺮﻭﺝ ـ ﻣ ﺎ ﺇﺫﺍ ﺩﺧ ﻞ ﺑﻴ ﺖ‬ ‫ﺫُ ِﻛ َﺮ ﻓﻲ »ﺍﻟ ّ‬
‫ﺍﻟﺨ ﻼء ﻟﻼﺳ ﺘﺮﺍﺣﺔ ـ ﻋ ﻦ ﺍﻷﺻ ﻞ ﺍﻟﻤ ﺬﻛﻮﺭ)‪ ،(٣‬ﻭﻭﺟ ﻪ ﺍﻟﺤﻜ ﻢ ﺑﺎﻟﺤ ﺪﺙ ﺃﻥ ﺟﻠﻮﺳ ﻪ ﻓ ﻲ‬
‫ﺑﻴ ﺖ ﺍﻟﺨ ﻼء ﻋﻠ ﻰ ﻫﻴﺌ ﺔ ﺍﻟﺠ ﺎﻟﺲ ﻟﻠﺘﱠﻐ ﻮﻁ ﺃﻭ ﺍﻟﺒ ﻮﻝ ﻣﻈﻨﱠ ﺔ ﺧ ﺮﻭﺝ ﺍﻟﺤ ﺪﺙ‪ ،‬ﻭﺍﻟﻤ ﺮﺍﺩ‬
‫ﺑﺎﻻﺳﺘﺮﺍﺣﺔ‪ :‬ﺍﻻﺳﺘﺮﺍﺣﺔ ﻣﻦ ﺃﺫﻯ ﺍﻟﺤﺪﺙ ﻭﻟﻮ ﻟﻢ ﻳﺨﺮﺝ‪.‬‬
‫ﺱ ِﻟ ْﻠ ُﻭ ُ‬
‫)‪(٤‬‬
‫ﻭء َﻭ َﻣﻌَﻪُ َﻣ ﺎ ٌء ﺍﻟ ﺦ‪ .‬ﻳﻌﻨ ﻲ ﻭﻛ ﺎﻥ ﺍﻟﻤ ﺎء ﺑﺤﻴ ﺚ‬
‫ﺿ ِ‬ ‫َﺟﻠَ َ‬ ‫‪َ  =٢٥‬ﻭﻟﻭ‬
‫ﻳﻤﻜﻦ‬
‫ﻋﻠَ ﻰ ﺗَﻳَ ﱡﻣ ِﻣ ِﻪ‪َ ،‬ﻭ َﻛ ﺫَﺍ ﻟَ ْﻭ‬‫ﺙ ﻓَ ُﻬ َﻭ َ‬‫ﺷ ﻙﱠ ﻓِ ﻲ ﺍ ْﻟ َﺣ َﺩ ِ‬ ‫ﺳ ﺗ َ ْﻳﻘَ َﻥ ِﺑ ﺎﻟﺗﱠﻳَ ﱡﻣ ِﻡ َﻭ َ‬
‫‪ =٢٦‬ﺍ ْ‬
‫ﻭء‬
‫ﺿ ِ‬ ‫ﺙ َﻭﺷَﻙﱠ ﻓِﻲ ﺍﻟﺗﱠﻳَ ﱡﻣ ِﻡ ﺃ َ َﺧﺫَ ِﺑﺎ ْﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ َﻛ َﻣﺎ ﻓِﻲ ﺍ ْﻟ ُﻭ ُ‬ ‫ﺳﺗ َ ْﻳﻘَ َﻥ ِﺑﺎ ْﻟ َﺣ َﺩ ِ‬
‫ﺍ ْ‬
‫ﻟﻪ ﻋﻠﻰ ﺭﺃﻱ ﻫﺆﻻء‪.‬‬
‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻘﻊ ﺍﻟﺸﻚ ﻓﻲ ﺻﻔﺔ ﺍﻟﻄ ﻼﻕ‪ ،‬ﻛ ﺄﻥ ﻳﺘ ﺮﺩﺩ ﻣ ﺜﻼ ﻓ ﻲ ﻛﻮﻧﻬ ﺎ ﺑﺎﺋﻨ ﺔ ﺃﻭ ﺭﺟﻌﻴ ﺔ‪،‬‬
‫ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻳﺤﻜﻢ ﺑﺎﻟﺮﺟﻌﻴﺔ ﻷﻧﻬﺎ ﺃﺿﻌﻒ ﺍﻟﻄﻼﻗﻴﻦ ﻓﻜﺎﻥ ﻣﺘﻴﻘﻨ ﺎ ﺑﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪.١٢٨ /٣‬ﻭ ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪،٤٠١/٢‬‬
‫‪،٢٠٢‬ﻭ ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٧٤/١‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪،٦٧ /٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،٢٥٩/١‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ ‪،٤٩١/٤‬ﻭﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٣٧٩/٧‬‬
‫)‪ُ "(١‬ﻣ َﺤ ﱠﻤﺪ"‪:‬ﺃﺑﻮ ﻋﺒﺪ ﷲ ﷴ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟ ﺸﻴﺒﺎﻧﻲ‪ ،‬ﻣ ﻮﻟﻰ ﺑﻨ ﻲ ﺷ ﻴﺒﺎﻥ‪ ،‬ﻣ ﺎﺕ ﺑ ﺎﻟﺮﻱ ﺳ ﻨﺔ ‪١٨٧‬ﻫ ـ‪،‬‬
‫ﻭﻫﻮ ﺍﺑﻦ ‪ ٥٨‬ﺳﻨﺔ‪ ،‬ﺣﻀﺮ ﻣﺠﻠﺲ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺳﻨﻴﻦ‪ ،‬ﺛ ﻢ ﺗﻔﻘ ﻪ ﻋﻠ ﻰ ﺃﺑ ﻲ ﻳﻮﺳ ﻒ‪ ،‬ﻭﺻ ﻨﻒ ﺍﻟﻜﺘ ﺐ‬
‫ﺸﺎﻓِ ِﻌﻲ‪ :‬ﺣﻤﻠﺖ ﻣ ﻦ ﻋﻠ ﻢ ﷴ ﺑ ﻦ ﺍﻟﺤ ﺴﻦ ﻭﻗ ﺮ ﺑﻌﻴ ﺮ‪ ،‬ﻭﻗ ﺎﻝ‬ ‫ﺍﻟﻜﺜﻴﺮﺓ‪ ،‬ﻭﻧﺸﺮ ﻋﻠﻢ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻗﺎﻝ ﺍﻟ ﱠ‬
‫ﺃﻳ ﻀﺎ‪ :‬ﻣ ﺎ ﺭﺃﻳ ﺖ ﺃﺣ ﺪﺍ ﻳ ﺴﺄﻝ ﻋ ﻦ ﻣ ﺴﺄﻟﺔ ﻓﻴﻬ ﺎ ﻧﻈ ﺮ ﺇﻻ ﺗﺒﻴﻨ ﺖ ﻓ ﻲ ﻭﺟﻬ ﻪ ﺍﻟﻜﺮﺍﻫ ﺔ ﺇﻻ ﷴ ﺑ ﻦ‬
‫ﺍﻟﺤﺴﻦ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎء ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ ‪ ،/١٤٢/‬ﻭﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪./٥٢٦/‬‬
‫)‪ »(٢‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟ ﺴﺮﺍﺟﻴﺔ «‪ :‬ﻟﻺﻣ ﺎﻡ ﺃﺑ ﻲ ﷴ‪ ،‬ﺳ ﺮﺍﺝ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻋﻠ ﻲ ﺑ ﻦ ﻋﺜﻤ ﺎﻥ‪ ،‬ﺍﻷﻭﺷ ﻲ ﺍﻟﻔﺮﻏ ﺎﻧﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪٥٦٩‬ﻫـ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﻧ ﺼﺎﺏ ﺍﻷﺧﺒ ﺎﺭ ﻟﺘ ﺬﻛﺮﺓ ﺍﻷﺧﻴ ﺎﺭ‪ ،‬ﻭﺍﺧﺘ ﺼﺮﻩ‬
‫ﻓ ﻲ‪ :‬ﻏ ﺮﺭ ﺍﻷﺧﺒ ﺎﺭ ﻭﺩﺭﺭ ﺍﻷﺷ ﻌﺎﺭ‪ ،‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟ ﺴﺮﺍﺟﻴﺔ‪ ،‬ﻭﻫ ﻮ ﻣﺨﻄ ﻮﻁ ﻓ ﻲ ﺍﻟﺒ ﺼﺮﺓ ‪٥٢٦‬‬
‫ﺻ ﻔﺤﺔ ﻛﻤ ﺎ ﺫﻛ ﺮ ﺍﻟﺰﺭﻛﻠ ﻲ‪ ،‬ﻭﺗﻮﺟ ﺪ ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‬
‫) ‪ .( ٦٤٣٠‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪،١٨٨٧/٢‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣١٠/٤‬‬
‫)‪(٣‬ﺍﻷﺻ ﻞ ﺍﻟﻤ ﺬﻛﻮﺭ ﻫﻨ ﺎ »ﺑﻘ ﺎء ﻣ ﺎ ﻛ ﺎﻥ ﻋﻠ ﻰ ﻣ ﺎ ﻛ ﺎﻥ « ﻓﻴ ﺴﺘﺜﻨﻰ ﻣﻨ ﻪ ﻫ ﺬﻩ ﺍﻟ ﺼﻮﺭﺓ ﺍﻟﺘ ﻲ ﺫﻛﺮﻫ ﺎ‬
‫ﺍﻹﻣﺎﻡ ﷴ ﻓﻲ ﻗﻀﺎء ﺍﻟﺤﺎﺟﺔ ﺑﺤﺎﻟﺔ ﺍﻻﺳﺘﺮﺧﺎء‪.‬‬
‫)‪(٤‬ﻓﻲ ﺍﻟﻤﺘﻦ ﻭﺇﻥ ﺟﻠﺲ‪.‬‬

‫‪١٤٥‬‬
 ‫ﻖ ﻓَ ُﻬ َﻭ ُﻣﺗ َ َﻁ ِ ّﻬ ٌﺭ‪.‬‬
‫ﺳﺎ ِﺑ ِ‬‫ﺷ ﻙﱠ ِﻓ ﻲ ﺍﻟ ﱠ‬ ‫َﺙ َﻭ َ‬ ‫ﺎﺭﺓَ‪َ ،‬ﻭﺍ ْﻟ َﺣ ﺩ َ‬ ‫‪َ =٢٧‬ﻭﻟَ ْﻭ ﺗ َ ﻳَﻘﱠ َﻥ ﺍﻟ ﱠﻁ َﻬ َ‬
‫ﺳ َﻝ ِﺭﺟْ ﻠَ ﻪُ‬ ‫ﻏ َ‬ ‫ﺿ ًﻭﺍ ﻟَ ِﻛﻧﱠ ﻪُ َﻻ ﻳَ ْﻌﻠَ ُﻡ ﺑِﻌَ ْﻳﻧِ ِﻪ َ‬‫ﻋ ْ‬ ‫ﺳ ْﻝ ُ‬ ‫َﻭﻓِﻲ ﺍ ْﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ﻳَ ْﻌﻠَ ُﻡ ﺃَﻧﱠ ﻪُ ﻟَ ْﻡ ﻳَ ْﻐ ِ‬
‫ﺳ َﺭﻯ ؛ ِﻷَﻧﱠﻪُ ِ‬
‫ﺁﺧ ُﺭ ﺍ ْﻟﻌَ َﻣ ِﻝ‬ ‫ﺍ ْﻟﻳُ ْ‬
‫ﺍﻟﺘﻮﺿ ﺆ ﺑﺒﻌ ﻀﻪ‪ ،‬ﺃﻭ ﻛ ﺎﻥ ﻗﻠ ﻴﻼً ﻻ ﻳﻜﻔ ﻲ ﺇﻻ ﻟﻮﺿ ﻮء ﺷ ﺨﺺ ﻭﺍﺣ ﺪ‪ ،‬ﻭﻟ ﻢ ﻳﻜ ﻦ‬
‫ﻣﻮﺟﻮﺩﺍ ً‪ (١)/‬ﻭﻗﺖ ﺣﺼﻮﻝ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫ﺳﺗ َ ْﻳﻘَﻥَ ِﺑﺎﻟﺗﱠﻳَ ﱡﻣ ِﻡ ﺍﻟﺦ‪ .‬ﻛﺎﻥ ﺍﻟﻤﻨﺎﺳ ﺐ ﺗﻘ ﺪﻳﻢ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ‪ ،‬ﻭﺍﻟﺘ ﻲ ﺑﻌ ﺪﻫﺎ‬
‫‪  =٢٦‬ﺍ ْ‬
‫ﻋﻠﻰ ‪ ‬ﻟﻜﻦ ﺫُﻛﺮ ﻋﻦ "ﻣﺤ ﱠﻤ ٍﺪ")‪.(٢‬‬
‫ﺍﻟ ﺦ‪ .‬ﻓ ﻲ‬ ‫)‪(٣‬‬
‫ﻖ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ﺍﻟ ﱠ‬
‫ﺳﺎﺑِ ِ‬ ‫ﺎﺭﺓ َ‪َ ،‬ﻭ ْﺍﻟ َﺣ َﺩ َ‬
‫ﺙ َﻭ َ‬ ‫‪َ  =٢٧‬ﻭﻟَ ْﻭ ﺗ َ ﻳَﻘﱠﻥَ ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬
‫] » ﻓ َﺘ ْﺢ ِ‬
‫‪.........................................................................................‬‬
‫)‪(٤‬‬
‫ﻲ ِ" ﻣﺎ ﻧﺼﻪ‪)) :‬ﻣﻦ ﺗﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ ﻭﺍﻟﺤ ﺪﺙ‪ ،‬ﻭﺷ ﱠﻚ ﻓ ﻲ‬ ‫ْﺍﻟـ ُﻤﺪَﺑ ِﱠﺮ«[ ﻟﻠﻌﻼﻣﺔ "ﺍﻟ ﱠ‬
‫ﺴ ْﻤﺪِﻳ ِﺴ ّ‬
‫ﺴﺎﺑﻖ ﻳ ﺆﻣﺮ ﺑﺎﻟﺘ ﱠ ﺬﻛﺮ ﻓﻴﻤ ﺎ ﻗﺒﻠﻬﻤ ﺎ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﻣﺤ ﺪﺛﺎ ً ﻓﻬ ﻮ ﺍﻵﻥ ﻣﺘﻄﻬ ﺮ؛ ﻷﻧﱠ ﻪ ﺗ ﻴﱠﻘﻦ ﺃﻥ‬‫ﺍﻟ ﱠ‬
‫ﻭﺷﻚ ﻓﻲ ﺍﻧﺘﻘﺎﺿﻬﺎ؛ ﻷﻧﱠﻪ ﻻ ﻳﺪﺭﻱ ﻫﻞ ﺍﻟﺤﺪﺙ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻠﻬ ﺎ ﺃﻭ‬ ‫ﱠ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺤﺪﺙ‬
‫ﺑﻌﺪﻫﺎ؟‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻄﻬﺮﺍ ً ﻓﺈﻥ ﻛ ﺎﻥ ﻳﻌﺘ ﺎﺩ ﺍﻟﺘﺠﺪﻳ ﺪ ﻓﻬ ﻮ ﺍﻵﻥ ﻣﺤ ﺪﺙ؛ ﻷﻧﱠ ﻪ ﻣﺘ ﻴﻘﻦ ﺣ ﺪﺛﺎ ً‬
‫ﻭﺷﻚ ﻓﻲ ﺯﻭﺍﻟﻪ؛ ﻷﻧﱠﻪ ﻻ ﻳﺪﺭﻱ ﻫﻞ ﱠ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺘ ﺄ ِ ّﺧﺮﺓ ﻋﻨ ﻪ ]ﺃﻡ‬ ‫ﱠ‬ ‫ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﻄﻬﺎﺭﺓ‪،‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٧٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ) ﺏ(‪.‬‬

‫)‪(٢‬ﻷﻥ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻛﺤﻜﻢ ﻣﺴﺄﻟﺔ )) ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺤﺪﺙ((ﻭﻗﺪ ﺫﻛﺮﺕ ﺁﻧﻔﺎ ً‪.‬‬
‫)‪(٣‬ﻣﺴﺄﻟﺔ‪ )) :‬ﻣﻦ ﺗﻴﻘﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺤﺪﺙ ﻣﻌﺎً‪ ،‬ﻭﺷﻚ ﻓﻲ ﺍﻟﺴﺎﺑﻖ ﻣﻨﻬﻤﺎ((‬
‫ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﺃﻧﻪ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﻀﺪ ﻣﺎ ﻗﺒﻠﻬﻤ ﺎ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﻗﺒ ﻞ ﺫﻟ ﻚ ﻣﺤ ﺪﺛﺎ ﻓﻬ ﻮ‬
‫ﺍﻵﻥ ﻣﺘﻄﻬ ﺮ؛ ﻷﻧ ﻪ ﺗ ﻴﻘﻦ ﺍﻟﻄﻬ ﺎﺭﺓ ﺑﻌ ﺪ ﺫﻟ ﻚ ﺍﻟﺤ ﺪﺙ ﻭﺷ ﻚ ﻓ ﻲ ﺍﻧﺘﻘﺎﺿ ﻬﺎ‪ ،‬ﺣﻴ ﺚ ﻻ ﻳ ﺪﺭﻱ ﻫ ﻞ‬
‫ﺍﻟﺤﺪﺙ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ؟‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻣﺘﻄﻬ ﺮﺍ ﻭﻛ ﺎﻥ ﻳﻌﺘ ﺎﺩ ﺍﻟﺘﺠﺪﻳ ﺪ ﻓﻬ ﻮ ﺍﻵﻥ ﻣﺤ ﺪﺙ؛ ﻷﻧ ﻪ‬
‫ﻣﺘﻴﻘﻦ ﺣﺪﺛﺎ ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺷﻚ ﻓﻲ ﺯﻭﺍﻟﻪ ﺣﻴﺚ ﻻ ﻳﺪﺭﻱ ﻫﻞ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺘﺄﺧﺮﺓ ﻋﻨ ﻪ ﺃﻡ‬
‫ﻻ ؟‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪)) :‬ﻣﺬﻫﺐ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻲ ﺣﻨﻴﻔ ﺔ ﻭﺃﺻ ﺤﺎﺑﻪ ﻭﺍﻷﻭﺯﺍﻋ ﻲ ﻭﺍﻟ ﺸﺎﻓﻌﻲ ﻭﻣ ﻦ‬
‫ﺳﻠﻚ ﺳﺒﻴﻠﻪ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﺍﻷﺻﻞ ﺣﺪﺛﺎ ﻛﺎﻥ ﺃﻭ ﻁﻬﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺣﻨﺒ ﻞ‪ ،‬ﻭﺇﺳ ﺤﺎﻕ ﻭﺃﺑ ﻲ‬
‫ﺛﻮﺭ ﻭﺍﻟﻄﺒﺮﻱ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻋﺮﺽ ﻟﻪ ﺫﻟﻚ ﻛﺜﻴﺮﺍ ﻓﻬﻮ ﻋﻠﻰ ﻭﺿﻮﺋﻪ‪ ،‬ﻭﺃﺟﻤﻊ ﺍﻟﻌﻠﻤ ﺎء ﺃﻥ ﻣ ﻦ‬
‫ﺃﻳﻘﻦ ﺑﺎﻟﺤﺪﺙ ﻭﺷﻚ ﻓﻲ ﺍﻟﻮﺿﻮء ﻓﺈﻥ ﺷﻜﻪ ﻻ ﻳﻔﻴﺪ ﻓﺎﺋﺪﺓ ﻭﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻮء ﻓﺮﺿ ﺎ ﻭﻫ ﺬﺍ ﻳ ﺪﻝ‬
‫ﻋﻠ ﻰ ﺍﻟﻴﻘ ﻴﻦ‪ ،‬ﻭﻫ ﺬﺍ ﺃﺻ ﻞ ﻛﺒﻴ ﺮ ﻓ ﻲ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻚ ﻋﻨﺪﻫﻢ ﻣﻠﻐ ﻰ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻤ ﻞ ﻋﻨ ﺪﻫﻢ‬
‫= ﻭﻳﻨﻈ ﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ‬ ‫ﺍﻟﻔﻘﻪ ﻓﺘﺪﺑﺮﻩ ﻭﻗﻒ ﻋﻠﻴﻪ((‪.‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ‪= .٢٧/٥‬‬
‫ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪،١٥٠/١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤ ﺎﻡ‪،٥٤/١‬ﻭ ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ‬
‫ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٣٨/١‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،١٢٢/١‬ﻭﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺮﻣﻠﻲ ‪،١٢٨/١‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٢٦/١‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬

‫‪١٤٦‬‬
 ‫ﻻ[)‪ (١‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻭﺍﻟﻰ ﺑﻴﻦ ﱠ‬
‫ﺍﻟﻄﻬﺎﺭﺗﻴﻦ؟(( ﺍﻫـ‪ .‬ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﻣﺎ ﻓﻲ ﻛﻼﻡ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﻒ" ﻣ ﻦ‬
‫ﻱ")‪.(٣‬‬ ‫)‪(٢‬‬
‫ﺍﻟﻘﺼﻮﺭ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻲ")‪.....................................................(٤‬‬ ‫ﻴﺐ ﺍﻟ ﱠ‬
‫ﺸﺮﺑﻴﻨ ﱠ‬ ‫َﻄ َ‬
‫ﺛﻢ ﺭﺃﻳﺖ "ﺍﻟﺨ ِ‬

‫‪.........................................................................................‬‬
‫ﺷ َﺠﺎﻉٍ)‪(٦)/«(٥‬ﻣﺎ ﻧﺼﻪ‪)) (٧)/‬ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ (٨)/‬ﺍﻟﻤﻘﺮﺭﺓ ﺍﻟﺘ ﻲ‬ ‫ﺫﻛﺮ ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ »ﺃﺑﻲ ُ‬
‫)‪(٩‬‬
‫ﺸ ِّﻚ«‪،‬‬‫ﻳﻨﺒﻨ ﻲ ﻋﻠﻴﻬ ﺎ ﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻷﺣﻜ ﺎﻡ ﺍﻟ ﺸﺮﻋﻴﺔ »ﺍﺳﺘ ﺼﺤﺎﺏ ﺍﻷﺻ ﻞ ]ﻭﻁ ﺮﺡ[ ﺍﻟ ﱠ‬
‫ﺃﻥ ﺍﻟ ﺸﺨﺺ ]ﻟ ﻮ ﺷ ﱠﻚ ﻫ ﻞ ﻁﻠﱠ ﻖ‬ ‫ﻋﻠَﻰ َﻣﺎ َﻛﺎﻥَ «‪ ،‬ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠ ﻰ ﱠ‬ ‫ﻭ»ﺑﻘﺎ ُء ّﻣﺎ َﻛﺎﻥَ َ‬
‫)‪(١١) (١٠‬‬
‫ﺗﺰﻭﺟﻬ ﺎ ﺃﻡ‬‫ﺯﻭﺟﺘﻪ ﺃﻡ ﻻ ؟ ﺃﻧﱠﻪ ﻳﺠﻮﺯ ﻟﻪ ﻭﻁﺆﻫﺎ [ ‪ ،‬ﻭﺃﻧﱠﻪ ﻟﻮ ﺷ ﱠﻚ ﻓ ﻲ ﺍﻣ ﺮﺃﺓ ﻫ ﻞ ﱠ‬
‫ﺙ ﺑﻈ ٍّﻦ ﺿ ﺪﻩ‪ ،‬ﻓﻠ ﻮ‬ ‫ﻬﺮ‪ ،‬ﺃﻭ ﺣﺪ ٍ‬ ‫ﻁ ٍ‬ ‫ﻻ ؟‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻭﻁﺆﻫﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻻ ﻳُﺮﻓﻊ ﻳﻘﻴﻦ ُ‬
‫ﺗﻴﻘﱠﻦ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺤﺪﺙ‪ ،‬ﻛ ﺄﻥ ُﻭﺟ ﺪ ﻣﻨ ﻪ ﺑﻌ ﺪ ﺍﻟﻔﺠ ﺮ‪ ،‬ﻭ ُﺟﻬ ﻞ ﺍﻟ ﺴﺎﺑﻖ ﻣﻨﻬﻤ ﺎ ﺃﺧ ﺬ ﺑ ﻀﺪ ﻣ ﺎ‬
‫ﺍﻟﻄﻬ ﺮ ﺃﻡ ﻻ؛ ﻷﻧﱠ ﻪ‬ ‫ﻗﺒﻠﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺒﻠﻬﻤﺎ ﻣﺤﺪﺛﺎ ً ﻓﻬﻮ ﺍﻵﻥ ﻣﺘﻄﻬ ٌﺮ ﺳ ﻮﺍ ٌء ﺍﻋﺘ ﺎﺩ ﺗﺠﺪﻳ ﺪ ﱡ‬
‫ﻭﺷﻚ ﻓﻲ ﺭﺍﻓﻌﻪ‪ ،‬ﻭﺍﻷﺻ ﻞ ﻋﺪﻣ ﻪ‪ ،‬ﺃﻭ ﻣﺘﻄﻬ ﺮﺍ ً ﻓﻬ ﻮ ﺍﻵﻥ ﻣﺤ ﺪﺙ ﺇﻥ ﺍﻋﺘ ﺎﺩ‬ ‫ﱠ‬ ‫ﺗﻴﻘﱠﻦ ﱡ‬
‫ﺍﻟﻄﻬﺮ‬
‫ﻭﺷﻚ ﻓﻲ ﺭﺍﻓﻌﻪ ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻌﺘﺪﻩ ﻓ ﻼ‬ ‫ﱠ‬ ‫ﺍﻟﺘﺠﺪﻳﺪ؛ ﻷﻧﱠﻪ ﺗﻴﻘﱠﻦ ﺍﻟﺤﺪﺙ‬
‫ﺍﻟﻈﺎﻫﺮ ﺗﺄ ﱡﺧﺮ ﻁﻬﺮﻩ ﻋﻦ ﺣﺪﺛ ﻪ ﺑﺨ ﻼﻑ ﻣ ﻦ ﺍﻋﺘ ﺎﺩﻩ‪ ،‬ﻓ ﺈﻥ‬ ‫ﻷﻥ ﱠ‬ ‫ﻳﺄﺧﺬ ﺑﻪ ﺑﻞ ﻳﺄﺧﺬ ﺑﺎﻟﻄﻬﺮ ﱠ‬
‫)‪(١٢‬‬
‫ﺑﻼ‬ ‫ﻟﻢ ﻳﺘ ﺬﻛﺮ ﻣ ﺎ ﻗﺒﻠﻬﻤ ﺎ ﺇﻥ ﺍﻋﺘ ﺎﺩ ﺍﻟﺘﺠﺪﻳ ﺪ ﻟﺰﻣ ﻪ ﺍﻟﻮﺿ ﻮء ﻟﺘﻌ ﺎﺭﺽ ]ﺍﻻﺣﺘﻤ ﺎﻟﻴﻦ[‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬

‫)‪(٢‬ﺍﻟﻘﺼﻮﺭ ﻓﻲ ﻛﻼﻡ ﺍﺑﻦ ﻧﺠﻴﻢ ﺭﺣﻤﻪ ﷲ ﻫﻮ ﺃﻧﻪ ﺃﻁﻠﻖ ﺍﻟﺤﻜ ﻢ ﻓ ﻲ ِﻛ ﻼ ﺍﻷﻣ ﺮﻳﻦ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣﺘﻄﻬ ﺮ‪،‬‬
‫ﻭﻟﻢ ﻳﻘﻞ ﺑﺎﻟﻌﻤﻞ ﺑﻀﺪ ﻣﺎ ﻗﺒﻠﻬﻤﺎ ﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻘﻬﺎء‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٩/١‬‬
‫)‪"(٤‬ﺍﻟﺨﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﻨﻲ"‪ :‬ﷴ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟ ﺸﺮﺑﻴﻨﻲ‪ ،‬ﺷ ﻤﺲ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻓﻘﻴ ﻪ ﺷ ﺎﻓﻌﻲ‪ ،‬ﻣﻔ ﺴﺮ ﻟﻐ ﻮﻱ‪ ،‬ﻣ ﻦ‬
‫ﺃﻫ ﻞ ﺍﻟﻘ ﺎﻫﺮﺓ‪،‬ﺗﻮﻓﻲ ﺳ ﻨﺔ )‪ ٩٧٧‬ﻫ ـ(‪،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ )) ﺍﻹﻗﻨ ﺎﻉ ﻓ ﻲ ﺣ ﻞ ﺃﻟﻔ ﺎﻅ ﺃﺑ ﻲ‬
‫ﺷﺠﺎﻉ ((‪ ))،‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﻨﻮﻭﻱ((‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٣٤/٦‬ﻭﻫﺪﻳﺔ‬
‫ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٢٥٠/٢‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤﻄﺒﻮﻋ ﺎﺕ ﺍﻟﻌﺮﺑﻴ ﺔ ﻹﻟﻴ ﺎﻥ ﺳ ﺮﻛﻴﺲ‬
‫‪.١١٠٨/١‬‬
‫)‪»(٥‬ﺍﻹﻗﻨﺎﻉ ﻓﻲ ﺣﻞ ﺃﻟﻔ ﺎﻅ ﺃﺑ ﻲ ﺷ ﺠﺎﻉ«‪ :‬ﻟﻠ ﺸﻴﺦ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺍﻟ ﺸﺮﺑﻴﻨﻲ ﺍﻟ ﺬﻱ ﺷ ﺮﺡ ﺑ ﻪ ﻣﺨﺘ ﺼﺮ‬
‫ﺍﻹﻣ ﺎﻡ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺍﻟﺤ ﺴﻴﻦ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺍﻷﺻ ﻔﻬﺎﻧﻲ )) ﺍﻟ ﺸﻬﻴﺮ ﺑ ﺄﺑﻲ ﺷ ﺠﺎﻉ (( ﻓ ﻲ ﺍﻟﻔﻘ ﻪ ﺍ ﻟ ﺸﺎﻓﻌﻲ‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪،٢٣٤/٦‬ﻭ ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٢٥٠/٢‬ﻭﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪١١٠٨/١‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٩٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢٠٣/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺏ( ﻭﺗﺮﻙ‪.‬‬
‫)‪(١٠‬ﺃﻱ ﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‪.‬ﻳﻨﻈﺮ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ )) ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻄﻼﻕ ((‪.‬‬
‫)‪(١١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(١٢‬ﻓﻲ )ﺟـ(ﻭ) ﺩ( ﺍﻷﺻﻠﻴﻦ‪.‬‬

‫‪١٤٧‬‬
 ‫]ﺗ ﺮﺟﺢ[)‪ ،(١‬ﻭﻻ ﺳ ﺒﻴ َﻞ ﺇﻟ ﻰ ﺍﻟ ﺼﻼﺓ ﻣ ﻊ ﺍﻟﺘ ﺮﺩﱡ ِﺩ ﺍﻟﻤﺤ ﺾ ﻓ ﻲ ﱡ‬
‫ﺍﻟﻄﻬ ﺮ ﻭﺇﻻ ﺃﺧ ﺬ‬
‫ﺑﺎﻟﻄﻬﺮ(()‪ (٢‬ﺍﻟﺦ‪.‬‬
‫ﺿ ﻪُ‬ ‫ﺳﺎ ِﺋ ًﻼ ِﻣ ْﻥ ﺫَﻛ َِﺭ ِﻩ ﻳُ ِﻌﻳ ﺩُ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛ َ‬
‫ﺎﻥ ﻳَ ْﻌ ِﺭ ُ‬ ‫ﻭء َ‬ ‫ﺿ ِ‬ ‫‪َ =٢٨‬ﺭﺃَﻯ ﺍ ْﻟﺑَﻠﱠﺔَ ﺑَ ْﻌ َﺩ ﺍ ْﻟ ُﻭ ُ‬
‫ﻳﺭﺍ َﻭ َﻻ ﻳَ ْﻌﻠَ ُﻡ ﺃَﻧﱠﻪُ ﺑَ ْﻭ ٌﻝ‪ ،‬ﺃ َ ْﻭ َﻣﺎ ٌء َﻻ ﻳَ ْﻠﺗ َ ِﻔﺕ ﺇﻟَ ْﻳﻪ‬
‫َﻛﺛِ ً‬
‫ﺳﺎ ِﺋ ًﻼ)‪ .(٣‬ﺃﻗﻮﻝ‪ :‬ﺻﻮﺍﺑﻪ ﺳﺎﺋﻠﺔ؛ ﻷﻧﱠﻪ ﺣﺎﻝ‬
‫ﻭء َ‬
‫ﺿ ِ‬‫‪َ  =٢٨‬ﺭﺃَﻯ ْﺍﻟﺑَﻠﱠﺔَ ﺑَ ْﻌ َﺩ ْﺍﻟ ُﻭ ُ‬
‫ﻣﻦَ ‪.......‬‬
‫ﻋ ْﻥ‬ ‫ﺳ ِﺔ‪َ ،‬ﻭ ِﺇﺫَﺍ ﺑَﻌُ َﺩ َ‬
‫ﻋ ْﻬ ُﺩﻩُ َ‬ ‫ﺎء ﻗَ ْ‬
‫ﻁﻌً ﺎ ِﻟ ْﻠ َﻭ ْﺳ َﻭ َ‬ ‫ﺍﺭﻩُ ِﺑ ْﺎﻟ َﻣ ِ‬‫ﺿ ُﺢ ﻓَ ْﺭ َﺟ ﻪُ َﻭ ِﺇﺯَ َ‬ ‫‪َ =٢٩‬ﻭﻳَ ْﻧ ِ‬
‫ﻋ ِﻠ َﻡ ﺃَﻧﱠﻪُ ﺑَ ْﻭ ٌﻝ َﻻ ﺗ َ ْﻧﻔَﻌُﻪُ ْﺍﻟ ِﺣﻳﻠَﺔُ )ﺍ ْﻧﺗ َ َﻬﻰ(‬
‫ﻭء‪ ،‬ﺃ َ ْﻭ َ‬ ‫ْﺍﻟ ُﻭ ُ‬
‫ﺿ ِ‬
‫ﻱ")‪.(٤‬‬
‫ﺍﻟﺒﻠﱠ ِﺔ‪ ،‬ﻭﻻ ﺑﺪﱠ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺤﺎﻝ ﻟﺼﺎﺣﺒﻬﺎ ﺗﺄﻧﻴﺜﺎ ً ﻭﺗﺬﻛﻴﺮﺍ ً " َﺣ َﻤ ِﻮ ّ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫)‪(٢‬ﺍﻹﻗﻨﺎﻉ ﻓﻲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺃﺑﻲ ﺷﺠﺎﻉ ﻟﻠﺸﺮﺑﻴﻨﻲ ﺍﻟﺨﻄﻴﺐ ‪.٥٨/١‬‬
‫)‪(٣‬ﻣﺴﺄﻟﺔ ))ﺍﻟﺒﻠﺔ ﺳﺎﺋﻠﺔ ﻣﻦ ﺫﻛﺮﻩ((‪:‬‬
‫ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ "ﺍﺑﻦ ﻧﺠﻴﻢ"ﺃﻧﻪ ﻳﻌﻴﺪ‪ .‬ﺃﻱ ﻳﻌﻴﺪ ﺍﻟﻮﺿﻮء ﻓﻴﺤﻤ ﻞ ﻛﻼﻣ ﻪ ﻋﻠ ﻰ ﺃﻧ ﻪ ﺗ ﻴﻘﻦ ﻣ ﻦ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﺑﺨﺮﻭﺝ ﻫﺬﻩ ﺍﻟﺒﻠﺔ‪ ،‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺠﺮﻱ ﻣﻌ ﻪ ﻛﺜﻴ ﺮﺍً‪ ،‬ﻓﺤﻜﻤ ﻪ ﺣﻜ ﻢ ﺳ ﻠﺲ ﺍﻟﺒ ﻮﻝ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء‪.‬‬
‫ﺍﻟﺴﻠﺲ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء‪ :‬ﺍﺳﺘﺮﺳﺎﻝ ﺍﻟﺨﺎﺭﺝ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﺑ ﻮﻝ‪ ،‬ﺃﻭ ﻣ ﺬﻱ‪ ،‬ﺃﻭ ﻣﻨ ﻲ‪ ،‬ﺃﻭ ﻭﺩﻱ‪ ،‬ﺃﻭ‬
‫ﻏﺎﺋﻂ‪ ،‬ﺃﻭ ﺭﻳﺢ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﺴﻠﺲ‪ ،‬ﻋﻠﻰ ﺍﻟﺨﺎﺭﺝ ﻧﻔﺴﻪ‪ .‬ﺃﻣ ﺎ ﺻ ﺎﺣﺐ ﺍﻟ ﺴﻠﺲ ﻓﻤﻌ ﺬﻭﺭ‪ ،‬ﻭﻳﻌﺎﻣ ﻞ‬
‫ﻓﻲ ﻭﺿﻮﺋﻪ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﻣﻌﺎﻣﻠﺔ ﺧﺎﺻﺔ ﺗﺨﺘﻠﻒ ﻋﻦ ﻣﻌﺎﻣﻠﺔ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺻﺤﺎء‪ ،‬ﻓﻘﺪ ﺫﻛ ﺮ ﺍﻟﺤﻨﻔﻴ ﺔ‬
‫ﺃﻥ ﻣﻦ ﺑﻬﻢ ﺳﻠﺲ ﺍﻟﺒﻮﻝ‪،‬ﻳﺘﻮﺿﺆﻭﻥ ﻟﻜﻞ ﺻﻼﺓ‪ ،‬ﻭﻳ ﺼﻠﻮﻥ ﺑ ﺬﻟﻚ ﺍﻟﻮﺿ ﻮء ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ﻣ ﺎ ﺷ ﺎﺅﻭﺍ‬
‫ﻣ ﻦ ﺍﻟﻔ ﺮﺍﺋﺾ‪ ،‬ﻭﺍﻟﻨﻮﺍﻓ ﻞ‪ ،‬ﻭﺇﻥ ﺗﻮﺿ ﺄ ﻋﻠ ﻰ ﺍﻟ ﺴﻴﻼﻥ‪ ،‬ﻭﺻ ﻠﻰ ﻋﻠ ﻰ ﺍﻻﻧﻘﻄ ﺎﻉ‪ ،‬ﻭﺗ ﻢ ﺍﻻﻧﻘﻄ ﺎﻉ‬
‫ﺑﺎﺳﺘﻴﻌﺎﺏ ﺍﻟﻮﻗﺖ ﺍﻟﺜﺎﻧﻲ ﺃﻋﺎﺩ‪ ،‬ﻭﻳﺒﻄﻞ ﺍﻟﻮﺿﻮء ﻋﻨ ﺪ ﺧ ﺮﻭﺝ ﻭﻗ ﺖ ﺍﻟﻤﻔﺮﻭﺿ ﺔ‪ ،‬ﺑﺎﻟﺤ ﺪﺙ ﺍﻟ ﺴﺎﺑﻖ‬
‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ .‬ﻭﻗﺎﻝ ﺯﻓ ﺮ‪ :‬ﻳﺒﻄ ﻞ ﺑ ﺪﺧﻮﻝ ﺍﻟﻮﻗ ﺖ‪ ،‬ﻭﻗ ﺎﻝ ﺃﺑ ﻮ ﻳﻮﺳ ﻒ ﻭﷴ‪:‬‬
‫ﻳﺒﻄﻞ ﺑﻬﻤﺎ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺇﻟ ﻰ ﺃﻥ ﺍﻟ ﺴﻠﺲ ﺇﻥ ﻓ ﺎﺭﻕ ﺃﻛﺜ ﺮ ﺍﻟﺰﻣ ﺎﻥ ﻭﻻﺯﻡ ﺃﻗﻠ ﻪ ﻓﺈﻧ ﻪ ﻳ ﻨﻘﺾ‪ ،‬ﻭﻗ ﺪ ﺗ ﺮﺩﺩ‬
‫ﻣﺘﺄﺧﺮﻭ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻼﺯﻣﺔ ﻣﻦ ﺩﻭﺍﻡ ﻭﻛﺜﺮﺓ ﻭﻣﺴﺎﻭﺍﺓ ﻭﻗﻠﺔ ﻓ ﻲ ﻭﻗ ﺖ ﺍﻟ ﺼﻼﺓ ﺧﺎﺻ ﺔ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﺇﻟﻰ ﻁﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣ ﻦ ﺍﻟﻴ ﻮﻡ ﺍﻟﺜ ﺎﻧﻲ ﺃﻭ ﺍﻋﺘﺒﺎﺭﻫ ﺎ ﻣﻄﻠﻘ ﺎ ﻻ ﺑﻘﻴ ﺪ ﻭﻗ ﺖ ﺍﻟ ﺼﻼﺓ‬
‫ﻓﻴﻌﺘﺒﺮ ﺣﺘﻰ ﻣﻦ ﺍﻟﻄﻠﻮﻉ ﺇﻟﻰ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻓﻲ ﻗﻮﻝ ﺍﻟﻌﺮﺍﻗﻴﻴﻦ ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻻ ﻳ ﻨﻘﺾ ﺍﻟ ﺴﻠﺲ ﻣﻄﻠﻘ ﺎ‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻳﻨﺪﺏ ﺍﻟﻮﺿﻮء ﻣﻨﻪ ﺇﻥ ﻟﻢ ﻳﻼﺯﻡ ﻛﻞ ﺍﻟﺰﻣﺎﻥ ﻓﻼ ﻳﻨﺪﺏ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺍﻟﻮﺿﻮء ﻟﻜﻞ ﻓﺮﺽ ﻭﻟﻮ ﻣﻨﺬﻭﺭﺍ‪ ،‬ﻭﻳ ﺼﻠﻲ ﺑ ﻪ ﻣ ﺎ ﺷ ﺎء ﻣ ﻦ ﺍﻟﻨﻮﺍﻓ ﻞ ﻓﻘ ﻂ‪،‬‬
‫ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻓ ﻲ ﻫ ﺬﺍ ﻛﻠ ﻪ ﻛﺎﻟ ﺸﺎﻓﻌﻴﺔ ﺇﻻ ﻓ ﻲ ﻣ ﺴﺄﻟﺔ ﺍﻟﻮﺿ ﻮء ﻟﻜ ﻞ ﻓ ﺮﺽ ﻓ ﺈﻧﻬﻢ ﺫﻫﺒ ﻮﺍ ﺇﻟ ﻰ ﺃﻥ‬
‫ﺻﺎﺣﺐ ﺍﻟﺤﺪﺙ ﺍﻟﺪﺍﺋﻢ ﻳﺘﻮﺿﺄ ﻟﻜﻞ ﻭﻗﺖ‪ ،‬ﻭﻳﺼﻠﻲ ﺑ ﻪ ﻣ ﺎ ﺷ ﺎء ﻣ ﻦ ﺍﻟﻔ ﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓ ﻞ ﻛﻤ ﺎ ﺫﻛ ﺮ‬
‫ﺍﻟﺤﻨﻔﻴﺔ‪.‬ﻭﺍﻟﻔﻘﻬﺎء ﺳﻮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﺠﺪﻳﺪ ﺍﻟﻮﺿﻮء ﻟﻠﻤﻌﺬﻭﺭ ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‬
‫ﺑﺎﺳﺘﺤﺒﺎﺑﻪ ﻛﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﺍﻟﻮﺿﻮء‪ ،‬ﻳﻜﻮﻥ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻋﻨﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ‬
‫ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٢٨/١‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪،١٧٩/١‬ﻭ ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪،٨٩/١‬ﻭ ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ٢٠٦/١‬ﻭ‪،٤٢٢‬ﻭ ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ = = ‪،٣٩٨/١‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨ ﻮﻭﻱ ‪،٥٦١/٢‬ﻭ ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٢٠٦/١‬ﻭﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ‬
‫‪.٢٨٨/١‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٩/١‬‬

‫‪١٤٨‬‬
‫ﺿ ُﺢ ﻓَ ْﺭ َﺟ ﻪُ)‪ ،(١‬ﺍﻟﻨ ﻀﺢ‪ :‬ﺍﻟ ﱠﺮﺵ‪ ،‬ﻭﺑﺎﺑ ﻪ ﺿ ﺮﺏ‪ ،‬ﻭﻧ ﻀﺢ ﺍﻟﺒﻴ ﺖ‬
‫]‪َ  =٢٩‬ﻭﻳَ ْﻧ ِ‬
‫ﺷﻪ‪ ،‬ﻭﺍﻧﺘﻀﺢ ﻋﻠﻴﻪ ﺍﻟﻤﺎء ﺗﺮﺷﺮﺵ‪ ،‬ﻭﻧﻀﺤﺖ ﺍﻟﻘﺮﺑﺔ ﺭﺷﺖ)‪ُ » .(٢‬ﻣﺨﺘَﺎﺭ«)‪.(٤)[(٣‬‬ ‫ﺭ ﱠ‬

‫ﻑ َﻣ ﺛ َ ًﻼ ﻓَﺑَ ْﺭﻫَﻥَ‬ ‫ﻋ ْﻣ ٍﺭﻭ ﺃ َ ْﻟ ٌ‬ ‫ﻋﻠَ ﻰ َ‬ ‫‪َ =٣٠‬ﻭ ِﻣ ْﻥ ﻓُ ُﺭﻭﻉِ ﺫَ ِﻟ َﻙ َﻣ ﺎ ﻟَ ْﻭ َﻛ ﺎﻥَ ِﻟﺯَ ْﻳ ٍﺩ َ‬

‫ﻋﻠَ ْﻳ ِﻪ ﺃ َ ْﻟﻔًﺎ ﻟَ ْﻡ ﺗ ُ ْﻘﺑَ ْﻝ‪،‬‬‫ﻋﻠَﻰ ﺃ َ ﱠﻥ ﻟَﻪُ َ‬‫ﺍء ﻓَﺑَ ْﺭﻫَﻥَ ﺯَ ْﻳ ٌﺩ َ‬ ‫ﺍﻹﺑ َْﺭ ِ‬ ‫ﻋﻠَﻰ ْﺍﻷ َ َﺩ ِ‬
‫ﺍء‪َ ،‬ﻭ ْ ِ‬ ‫ﻋ ْﻣ ٌﺭﻭ َ‬
‫َ‬
‫ﺍء‪.‬‬ ‫ﺍﻹﺑ َْﺭ ِ‬ ‫‪َ =٣١‬ﺣﺗﱠﻰ ﻳُﺑَ ْﺭﻫِﻥَ ﺃَﻧﱠ َﻬﺎ َﺣﺎ ِﺩﺛَﺔٌ ﺑَ ْﻌ َﺩ ْﺍﻷ َ َﺩ ِ‬
‫ﺍء‪ ،‬ﺃ َ ْﻭ ْ ِ‬
‫ﻑ ﺍﻟﺦ‪ .‬ﻓﻲ ]»ﻓَﺘْ ِ‬
‫ﺢ‬ ‫ﻋ ْﻣ ٍﺭﻭ ﺃ َ ْﻟ ٌ‬
‫ﻋﻠَﻰ َ‬
‫‪َ  =٣٠‬ﻭ ِﻣ ْﻥ ﻓُ ُﺭﻭﻉِ ﺫَ ِﻟ َﻙ َﻣﺎ ﻟَ ْﻭ َﻛﺎﻥَ ِﻟﺯَ ْﻳ ٍﺩ َ‬
‫)‪(٥‬‬
‫ﻋﻤ ٌﺮﻭ ﺑﻴﻨ ﺔً ﺑ ﺎﻷﺩﺍء ﺃﻭ ﺍﻹﺑ ﺮﺍء‪ ،‬ﻓﺄﻗ ﺎﻡ‬ ‫ﻤﺮﻭ ﺃﻟﻔﺎً‪ ،‬ﻓﺄﻗﺎﻡ َ‬ ‫ﻋ ٍ‬‫ْﺍﻟـ ُﻤﺪَﺑ ِﱠﺮ «[ ﻋﻠﻤﻨﺎ ﻟﺰﻳﺪ ﻋﻠﻰ َ‬
‫)‪(٦‬‬
‫ﺃﻗﺮ ﻟﻪ ﺑﺄﻟﻒ ﻣﻄﻠﻘﺎ ً ﻟﻢ ﻳﺜﺒﺖ ﺑﻬﺬﻩ ﺍﻟﺒﻴﻨﺔ ﺷﻲء‪ ،‬ﻻﺣﺘﻤﺎﻝ ﱠ‬
‫ﺃﻥ ﺍﻷﻟﻒ‪/‬‬ ‫ﺯﻳﺪ ﺑﻴﻨﺔ ﺃﻥ ﻋﻤﺮﺍ ً ﱠ‬
‫ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ ﻫﻮ ﺍﻷﻟﻒ ﺍﻟﺬﻱ ﻋﻠﻤﻨﺎ ﻭﺟﻮﺑﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺒ ِﻴّﻨﺔُ ﺑﺈﺑﺮﺍﺋ ﻪ‪ ،‬ﻓ ﻼ ﺗ ﺸﺘﻐﻞ ﺫ ﱠﻣﺘ ﻪ‬
‫ﻱ")‪.(١‬‬ ‫)‪(٧‬‬
‫ﺑﺎﻻﺣﺘﻤﺎﻝ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﻧﻀﺢ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﻮﺿﻮء ﻫﻮ ﻣ ﺎ ﺫﻛ ﺮﻩ ﺍﻟﻔﻘﻬ ﺎء ﺗﺤ ﺖ ﺑ ﺎﺏ ﺍﻻﺳ ﺘﺒﺮﺍء‪ :‬ﻭﻫ ﻮ ﻁﻠ ﺐ ﺍﻟﺒ ﺮﺍءﺓ ﻣ ﻦ‬
‫ﺧ ﺎﺭﺝ‪ ،‬ﻭﻳﺨﺘﻠ ﻒ ﺑﻄﺒ ﺎﻉ ﺍﻟﻨ ﺎﺱ‪ ،‬ﺇﻟ ﻰ ﺃﻥ ﻳ ﺴﺘﻴﻘﻦ ﺑ ﺰﻭﺍﻝ ﺍﻷﺛ ﺮ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﻷﻥ ﺟﻤﻬ ﻮﺭ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ‪.٣٤٥/١‬ﻭﺍﻟﻨﻀﺢ ﻳﻜﻮﻥ ﻗﻄﻌﺎ ﻟﻠﻮﺳﻮﺳﺔ ﻭﻫﻮ ﻣﻦ ﻭﺳﺎﺋﻞ ﻁ ﺮﺩ ﺍﻟﻮﺳ ﻮﺍﺱ؛ ﱠ‬
‫ﺍﻟﻔﻘﻬﺎء ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﱠﻪ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎء ﺑﺎﻟﻤﺎء ﺍﺳﺘﺤﺐ ﻟ ﻪ ﺃﻥ ﻳﻨ ﻀﺢ ﻓﺮﺟ ﻪ ﺃﻭ ﺳ ﺮﺍﻭﻳﻠﻪ ﺑ ﺸﻲء‬
‫ﻣﻦ ﺍﻟﻤ ﺎء‪ ،‬ﻗﻄﻌ ﺎ ً ﻟﻠﻮﺳ ﻮﺍﺱ‪ ،‬ﺣﺘ ﻰ ﺇﺫﺍ ﺷ ﻚ ﺣﻤ ﻞ ﺍﻟﺒﻠ ﻞ ﻋﻠ ﻰ ﺫﻟ ﻚ ﺍﻟﻨ ﻀﺢ‪ ،‬ﻣ ﺎ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ ﺧﻼﻓ ﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺫﻛﺮﻩ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻧﻪ ﻳﻔﻌ ﻞ ﺫﻟ ﻚ ﺇﻥ ﻛ ﺎﻥ ﺍﻟ ﺸﻴﻄﺎﻥ ﻳﺮﻳﺒ ﻪ ﻛﺜﻴ ﺮﺍ‪ .‬ﻭﻣ ﻦ ﻅ ﻦ ﺧ ﺮﻭﺝ ﺷ ﻲء ﺑﻌ ﺪ‬
‫ﺍﻻﺳ ﺘﻨﺠﺎء ﻻ ﻳﻠﺘﻔ ﺖ ﺣﺘ ﻰ ﻳﺘ ﻴﻘﻦ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،٤٩/١‬ﻭ‬
‫ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪،٣٣/١‬ﻭ ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﺷ ﺮﺡ ﻛﻔﺎﻳ ﺔ ﺍﻟﻄﺎﻟ ﺐ‬
‫ﺍﻟﺮﺑﺎﻧﻲ ‪،١٣١/١‬ﻭ ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪،٣٣٨/١‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٠٣/١‬‬
‫ﻀ َﺢ ﺍﻟﺒﻴ ﺖ ﺭﺷ ﻪ‬
‫ﻀ ُﺢ ﺍﻟ ﺮﺵ ﻭﺑﺎﺑ ﻪ ﺿ ﺮﺏ ﻭﻧَ َ‬ ‫)‪»(٢‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ« ﻣﺎﻧ ﺼﻪ‪)) :‬ﻥ ﺽ ﺡ‪ :‬ﺍﻟﻨﱠ ْ‬
‫ﺖ‬
‫ﻀ َﺤ ِ‬ ‫َﺎﺿ ﺤﺔٌ ﻭﺳ ﺎﻧﻴﺔ ﻭﺍ ْﻧﺘ َ َ‬
‫ﻀ َﺢ ﻋﻠﻴ ﻪ ﺍﻟﻤ ﺎء ﺗﺮﺷ ﺶ ﻭﻧَ َ‬ ‫ﻭﺍﻟﻨﱠ ِ‬
‫ﺎﺿ ُﺢ ﺍﻟﺒﻌﻴﺮ ﻳ ﺴﺘﻘﻰ ﻋﻠﻴ ﻪ ﻭﺍﻷﻧﺜ ﻰ ﻧ ِ‬
‫ﻀﺎﺣﺎ ﺃﻳﻀﺎ ﺑﺎﻟﻔﺘﺢ((‪ .‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪./٢٧٧/‬‬ ‫ً‬ ‫ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﺨﺎﺑﻴﺔ ﺭﺷﺤﺖ ﻭﺑﺎﺑﻪ ﻗﻄﻊ ﻭﺗ َ ْﻨ َ‬
‫)‪ »(٣‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ « ) ﻓﻲ ﺍﻟﻠﻐﺔ ( ﻟﻺﻣﺎﻡ ﺯﻳﻦ ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺍﻟ ﺮﺍﺯﻱ‬
‫ﺕ‪ ٧٢١ ):‬ﻫـ ( ﺍﺧﺘﺼﺮﻩ ﻓﻲ ﺻﺤﻴﺢ ﺍ ﻟﺠﻮﻫﺮﻱ‪ ،‬ﺍﻗﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﺑﺪ ﻣﻨﻪ ﻓﻲ ﺍﻻﺳ ﺘﻌﻤﺎﻝ‪،‬‬
‫ﻭﺿﻢ ﺇﻟﻴﻪ ﻛﺜﻴﺮﺍ ً ﻣﻦ ﺗﻬﺬﻳﺐ ﺍﻷﺯﻫﺮﻱ ﻭﻏﻴﺮﻩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،١٢٠٨/٢‬‬
‫ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ ‪ ،١١٢/٩‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤﻄﺒﻮﻋ ﺎﺕ ﺍﻟﻌﺮﺑﻴ ﺔ ﻹﻟﻴ ﺎﻥ ﺳ ﺮﻛﻴﺲ‬
‫‪.٩١٨/١‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ( ﻭ) ﺏ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٧٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺏ(‪.‬‬
‫)‪(٧‬ﻷﻥ ﻓﺮﺍﻍ ﺫﻣﺔ ﻋﻤﺮﻭ ﺑﻌﺪ ﺍﻟﺒﻴﻨﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻣﻬﺎ ﻳﻘﻴﻨﺎً‪،‬ﻭﺍﻷﻟﻒ ﺍﻟﺘﻲ ﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺯﻳﺪ ﺍﻟﺒﻴﻨ ﺔ ﻣﻄﻠﻘ ﺎ ً‪ .‬ﻓﻘ ﺪ‬
‫ﺗﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﻤﺮﺍﺩ‪ ،‬ﺃﻭ ﺍﻟﻤﺒﺮﻭء ﻋﻨﻬ ﺎ‪،‬ﻓﻼ ﺗ ﺸﻐﻞ ﺫﻣ ﺔ ﻋﻤ ﺮﻭ ﺑﻤﺠ ﺮﺩ ﺍﻟ ﺸﻚ ﺑﻌ ﺪ ﺍﻟﺘ ﻴﻘﻦ‬
‫ﺑﻔﺮﺍﻏﻬﺎ‪ .‬ﻭﻷﻧﻪ )) ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻤﻮﺟﺐ ﻭﺍﻟﻤﺴﻘﻂ ﻳﻌﺘﺒﺮ ﺍﻟﻤﺴﻘﻂ ﺍﻷﺧﻴﺮ ((‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪،٣٥٠/١‬ﻭ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﻠﻲ ﺣﻴﺪﺭ ‪.٢٧٣/٤‬‬

‫‪١٤٩‬‬
‫‪َ  =٣١‬ﺣﺗﱠﻰ ﻳُﺑَ ْﺭﻫِﻥَ ]ﺃَﻧﱠ َﻬﺎ[)‪َ (٢‬ﺣﺎ ِﺩﺛَﺔٌ‪ .‬ﻭﻣ ﻦ ﺛ ﱠﻢ ﻗ ﺎﻟﻮﺍ ﻻ ﺗ ﺴﻤﻊ ﺍﻟ ﺪﻋﻮﻯ ﺑﻌ ﺪ‬
‫ﺍﻟﺒﺮﺍءﺓ ﺍﻟﻌﺎ ﱠﻣﺔ ﺇﻻ ﺑﺸﻲء ﺣﺪﺙ ﺑﻌﺪ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺮﺍءﺓ)‪.(٣‬‬

‫ﺎﺭﺓِ ؛ َﻭ ِﻟ ﺫَﺍ ﻗَ ﺎ َﻝ ُﻣ َﺣ ﱠﻣ ٌﺩ‬ ‫ﺍﻟﻁ َﻬ َ‬ ‫ﺻ ُﻝ ﺑَﻘَ ﺎ ُء ﱠ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ُﻭ ُﺟ ﻭ ِﺩ ﺍﻟ ﻧﱠ َﺟ ِﺱ ﻓَ ْﺎﻷ َ ْ‬ ‫‪َ =٣٢‬‬

‫ﺳ ِﺔ‪َ ،‬ﻭ ْﺍﻟ ِﺟ َﺭ ِﺍﺭ‬‫َﺎﺭ‪َ ،‬ﻭ ْﺍﻟﻌَﺑِﻳ ُﺩ ﺑِ ْﺎﻷ َ ْﻳ ﺩِﻱ ﺍﻟ ﱠﺩﻧِ َ‬ ‫ﺻﻐ ُ‬ ‫ﺽ ﺗ َ ْﻣ َﻸ ُ ِﻣ ْﻧ ﻪُ ﺍﻟ ِ ّ‬ ‫ﺭﺣﻣ ﻪ ﷲ‪َ :‬ﺣ ْﻭ ٌ‬
‫ﻳﻥ‬‫ﺎﺭﺓِ ِﻁ ِ‬ ‫ﺳﺔٌ ؛ َﻭ ِﻟﺫَﺍ ﺃ َ ْﻓﺗ َ ْﻭﺍ ِﺑ َ‬
‫ﻁ َﻬ َ‬ ‫ﺿﻭ ُء ِﻣ ْﻧﻪُ َﻣﺎ ﻟَ ْﻡ ﻳُ ْﻌﻠَ ْﻡ ِﺑ ِﻪ ﻧَ َﺟﺎ َ‬ ‫ﻭﺯ ْﺍﻟ ُﻭ ُ‬ ‫ْﺍﻟ َﻭ ِﺳ َﺧ ِﺔ ﻳَ ُﺟ ُ‬
‫ﺍﻟﻁ ُﺭﻗَﺎﺕِ‪َ ،‬ﻭﻓِﻲ ْﺍﻟ ُﻣ ْﻠﺗَﻘَ ِﻁ‬‫ﱡ‬
‫َﺕ ﻓِﻲ ْﺍﻟ َﺟ ﱠﺭﺓِ‬‫ﻭﺯ َﻻ ﻳَ ْﺩ ِﺭﻱ ﺃَﻧﱠ َﻬﺎ َﻛﺎﻧ ْ‬ ‫‪ =٣٣‬ﻓَﺄ ْ َﺭﺓ ٌ ﻓِﻲ ْﺍﻟ ُﻛ ِ‬
‫ﺎﺭﺓِ‪ .‬ﻛ ﺎﻥ ﺍﻟﻤﻨﺎﺳ ﺐ‬ ‫ﺻ ُﻝ ﺑَﻘَﺎ ُء ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬ ‫ﺱ[ ﻓَ ْﺎﻷ َ ْ‬
‫)‪(٤‬‬
‫‪  =٣٢‬ﺷ ﱠَﻙ ﻓِﻲ ُﻭ ُﺟﻭ ِﺩ ]ﺍﻟﻧﱠ َﺟ َ‬
‫ﺗﻘﺪﻳﻢ‪ (٥)/‬ﻫﺬﺍ ﺃﻳﻀﺎ ً ﻋﻠﻰ ‪ ‬ﻟﻜﻦ)‪ (٦‬ﺍﻟﺦ‪.‬‬
‫‪  =٣٣‬ﻓَ ﺄ ْ َﺭﺓ ٌ ِﻓ ﻲ ْﺍﻟ ُﻛ ﻭﺯ)‪ (٧‬ﺍﻟ ﺦ‪ .‬ﻳﻌﻨ ﻲ ]ﺻ ﺐ[)‪ (٨‬ﻣ ﻦ ﻣ ﺎء‪ (٩)/‬ﺍﻟﺠ ﺮﺓ ﻓ ﻲ‬
‫ﻓﻮﺟﺪ ﻓﻲ ﺍﻟﻜﻮﺯ ﻓﺄﺭﺓ ً ﻻ ﻳﻘ ﻀﻲ ﺑﻔ ﺴﺎﺩ ﺍﻟﺠ ﺮﺓ؛ ﻷﻧﱠ ﻪ ﻛﻤ ﺎ ﺍﺣﺘﻤ ﻞ ﺃﻥ‬ ‫ﺍﻟﻜﻮﺯ‪،‬‬
‫ﻓ ﻲ ﺍﻟﺠ ﺮﺓ ﻭﻗ ﺪ ﺳ ﻘﻄﺖ ﻓ ﻲ ﺍﻟﻜ ﻮﺯ ﻋﻨ ﺪ ﺍﻟ ﺼﺐ ﺍﺣﺘﻤ ﻞ‬ ‫ﺗﻜ ﻮﻥَ ﺍﻟﻔ ﺄﺭﺓ ُ ﻛﺎﻧ ﺖ‬
‫ﺍﻟﻤ ﺎء ﻓﻴ ﻪ‪ ،‬ﻓ ﺈﺫﺍ ﺍﺣﺘﻤ ﻞ ﻭﺍﺣﺘﻤ ﻞ ﻻ‬ ‫ﻛﻮﻧﻬ ﺎ ﻓ ﻲ ﺍﻟﻜ ﻮﺯ ﻗﺒ َﻞ ﺻ ﺐّ ِ‬
‫ﺇﻥ‪ (١٠)/‬ﺃﺭﻳ ﺪ ﺑ ﺎﻟﺠﺮﺓ‬ ‫ﻳﻘﻀﻲ ﺑﻔﺴﺎﺩ ﻣﺎء ﺍﻟﺠﺮﺓ ﺑﻤﺠﺮﺩ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‪ ،‬ﻭﺃ ﱠﻣ ﺎ‬
‫ﻣﺎ ﻳﻤﻜﻦ ﺍﻏﺘﺮﺍﻑ ﺍﻟﻤﺎء ﻣﻨﻪ ﺑﺎﻟﻜﻮﺯ ﻛﺎﻟﺰﻳﺮ)‪ (١١‬ﻓﻔﻲ ﺍﻟﺤﻜﻢ ﺑﻔﺴﺎﺩ ﻣﺎء‬
‫ﺷ ِّﻙ‪َ ،‬ﻭ ِﻓ ﻲ »ﺧﺯﺍﻧ ﺔ ﺍﻷﻛﻣ ﻝ« َﺭﺃَﻯ ِﻓ ﻲ‬ ‫ﺳﺎ ِﺩ ْﺍﻟ َﺟ ﱠﺭ ِﺓ ِﺑﺎﻟ ﱠ‬
‫ﺿﻲ ِﺑﻔَ َ‬‫‪َ = ٣٤‬ﻻ ﻳَ ْﻘ ِ‬
‫ﺻ ﻠﱠﻰ ﻓِﻳ ِﻪ َﻭ َﻻ ﻳَ ْﺩ ِﺭﻱ َﻣﺗ َ ﻰ ﺃ َ َ‬
‫ﺻ ﺎﺑَﻪُ ﻳُ ِﻌﻳ ُﺩﻫَﺎ ِﻣ ْﻥ ِ‬
‫ﺁﺧ ِﺭ َﺣ َﺩ ٍ‬
‫ﺙ‬ ‫ﺛ َ ْﻭﺑِ ِﻪ ﻗَ ﺫَ ًﺭﺍ َﻭﻗَ ْﺩ َ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.١٩٩/١‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪،٤٥١/٢‬ﻭ ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ‬
‫ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪.٣٤٥/٢‬‬
‫)‪(٤‬ﻓﻲ )ﺃ(‪ ،‬ﻭ)ﺏ(‪ ،‬ﻭ)ﺟـ( ﺍﻟﻤﺘﻨﺠﺲ‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠٤/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻋﻨﺪ ﻗﻮﻟﻪ‪):‬ﻟﻜﻦ ﺫﻛﺮ ﻋﻦ ﷴ( ﻓﻲ ﺍﻟﻤﺘﻦ ﻟﻠﻤﺼﻨﻒ‪.‬ﺹ‪./١٥٦/‬‬
‫)‪(٧‬ﺍﻟﻜﻮﺯ‪ :‬ﻫ ﻮ ﻛ ﻮﺏ ﻣ ﺎء‪ .‬ﺟ ﺎء ﻓ ﻲ »ﺍﻟﻤﻐ ﺮﺏ«‪) :‬ﺍﻟﻜ ﻮﺯ(‪ :‬ﻫ ﻮ ﺍﻟﻜ ﻮﺏ‪ ،‬ﻭﺍﻟﻜ ﻮﺏ ﺗﻘﺮﻳ ﺐ ﻛ ﻮﺯ ﻻ‬
‫ﻋﺮﻭﺓ ﻟﻪ‪ .‬ﺍﻟﻤﻐﺮﺏ ﻟﻠﻤﻄﺮﺯﻱ‪،/٤٨ /‬ﻭﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪.٤٠٢/٥‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/٩٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(١٠‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(١١‬ﺍﻟﺰﻳﺮ‪:‬ﺍﻟﺠﺮﺓ ﺍﻟﻀﺨﻤﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﻄﻠ ﻊ ﻋﻠ ﻰ ﺃﺑ ﻮﺍﺏ ﺍﻟﻤﻘﻨ ﻊ ﻷﺑ ﻲ ﺍﻟﻔ ﺘﺢ ﺍﻟﺒﻌﻠ ﻲ ‪،٢٤٢‬ﻭ ﻟ ﺴﺎﻥ‬
‫ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٣٣٩/٤‬ﻭﺗﻜﻤﻠ ﺔ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠ ﺴﺒﻜﻲ ‪،٥١٧/١٠‬ﻭ ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪.١١٣/٢‬‬

‫‪١٥٠‬‬
 ‫ﺁﺧ ِﺭ َﺭ ْﻗ َﺩ ٍﺓ ) ﺍ ْﻧﺗ َ َﻬﻰ(‪.‬‬
‫ﻲِ ِ‬ ‫ﺃ َ ْﺣ َﺩﺛَﻪُ َﻭ ِﻓﻲ ْﺍﻟ َﻣ ِﻧ ّ‬
‫ﻋ َﻣ ًﻼ ﺑِ ﱠ‬
‫ﺎﻟﻅﺎ ِﻫ ِﺭ‪.‬‬ ‫ﻁﺎ َﻭ َ‬ ‫ﺍﺣﺗِﻳَﺎ ً‬
‫‪ =٣٥‬ﻳَ ْﻌﻧِﻲ ْ‬
‫ﺻ ْﻭ ُﻣﻪُ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ ﺑَﻘَ ﺎ ُء‬ ‫ﻁﻠُ ﻭﻉِ ْﺍﻟﻔَ ْﺟ ِﺭ َ‬
‫ﺻ ﱠﺢ َ‬ ‫ﺁﺧ َﺭ ﺍﻟﻠﱠ ْﻳ ِﻝ َﻭﺷ ﱠَﻙ ﻓِ ﻲ ُ‬ ‫ﺃ َ َﻛ َﻝ ِ‬
‫ﺍﻟﻠﱠ ْﻳ ِﻝ‪،‬‬
‫]ﺍﻟﺰﻳﺮ)‪ [(١‬ﺗﻔﺼﻴﻞ ﻳﺪﺭﻙ ﺑﺎﻟﺘﺄﻣﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﺍﻏﺘﺮﻑ ﻣﻦ ﺍﻟﺰﻳﺮ ﺑﺎﻟﻜﻮﺯ ﻋﻠ ﻰ ﻭﺟ ﻪ ﻟ ﻢ‬
‫ﻳﻌﺪ ﺷﻲء ﻣﻤﺎ ﺍﻏﺘﺮﻓﻪ ﺇﻟﻰ ﻣﺎء ﺍﻟﺰﻳﺮ‪ ،‬ﻓﺈﻧﱠﻪ ﻻ ﻳﺤﻜﻢ ﺑﻔﺴﺎﺩﻩ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﻌﻠ ﻢ‬
‫ﺑﻌﻮﺩ ﺷﻲء ﻣﻨﻪ ﻓﺈﻧﱠﻪ ﺣﻴﻨﺌ ٍﺬ ﻳﺤﻜﻢ ﺑﻔﺴﺎﺩﻩ)‪.(٢‬‬
‫)‪(٣‬‬
‫ﺳﺎ ِﺩ ْﺍﻟ َﺟ ﱠﺭﺓِ‪ .‬ﻣﻔﻬﻮﻣ ﻪ ﺍﻟﻘ ﻀﺎء ﺑﻔ ﺴﺎﺩ ﺍﻟﻜ ﻮﺯ‬ ‫‪َ  =٣٤‬ﻻ ﻳَ ْﻘ ِ‬
‫ﺿﻲ ِﺑﻔَ َ‬
‫ﻱ")‪.(٤‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋ َﻣ ًﻼ ِﺑ ﱠ‬
‫ﺎﻟﻅﺎ ِﻫ ِﺭ‪ .‬ﻣﻦ ﻗﺒﻴ ﻞ ﺗ ﺪﺍﺧﻞ ﺍﻟﻤﻔﻌ ﻮﻝ ﻷﺟﻠ ﻪ ﻋﻠ ﻰ‬ ‫(‬
‫ﻁﺎ َﻭ َ‬
‫‪٥‬‬ ‫)‬ ‫ﺍﺣ ِﺗﻳَﺎ ً‬
‫‪ْ  =٣٥‬‬
‫)‪(٦‬‬
‫ﺣ َﺰﻧًﺎ ﺃ َ ﱠﻻ ﻳَ ِﺠﺪُﻭﺍْ ﴾‪.‬‬
‫ﺣﺪ ‪ ‬ﺗﻌﺎﻟﻰ ﴿ َ‬
‫‪.........................................................................................‬‬

‫ﻑ«)‪ :(٧‬ﺃﻥ ﻻ ﻳﺠ ﺪﻭﺍ ﻣﻔﻌ ﻮﻝ ﻟ ﻪ‪ ،‬ﻭﻧﺎﺻ ﺒﻪ ﺍﻟﻤﻔﻌ ﻮﻝ ﻟ ﻪ ﺍﻟ ﺬﻱ ﻫ ﻮ‬ ‫ﻗ ﺎﻝ ﻓ ﻲ »ﺍﻟﻜ ّ‬

‫ﺸﺎ ِ‬
‫ﻄﻴِﺒﻲ")‪ :(٩‬ﻋﻠﻰ ﺍﻟﺘﺪﺍﺧﻞ ﻓﻲ ﺍﻟﻤﻔﻌﻮﻝ ﻟﻪ ﺍﻫ ـ‪ .‬ﻭﻫ ﺬﺍ ﻣﻤ ﺎ ﻟ ﻢ ﻳﻨﺒ ﻪ ﻋﻠﻴ ﻪ‬
‫ﺣﺰﻧﺎ ً)‪ .(٨‬ﻗﺎﻝ "ﺍﻟ َ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫)‪(٢‬ﻷﻧﻪ ﻗﺪﺃﺻﺒﺢ ﻣﺎء ﺍﻟﺰﻳﺮ ﻧﺠﺴﺎ ً ﺑﻤﻼﻗﺎﺓ ﺍﻟﻤﺎء ﺍﻟﻌﺎﺋﺪﺓ‪.‬‬
‫)‪(٣‬ﻓﻲ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻟﻠﺤﻤﻮﻱ ﺍﻟﻜﻮﻥ ‪.٢٠٠/١‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٠/١‬‬
‫)‪(٥‬ﺍﻟﻮﺍﻭ ﻓﻲ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ )) ﺍﺣﺘﻴﺎﻁﺎ ً ﻭﻋﻤﻼً ﺑﺎﻟﻈﺎﻫﺮ (( ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻣ ﺘﻦ ﺍﻷﺷ ﺒﺎﻩ‪ ،‬ﻭﻋﻨ ﺪ ﺷ ﺮﺡ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﻟﻸﺷﺒﺎﻩ‪ ،‬ﺗﻮﻫﻢ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻮﺍﻭ ﻗﺒﻞ ﻗﻮﻟ ﻪ ))ﻋﻤ ﻼً (( ﻓ ﻲ ﻗ ﻮﻝ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ‪ ،‬ﻓﻈ ّﻦ‬
‫ﺃﻥ ﻗﻮﻟ ﻪ )) ﻋﻤ ﻼً (( ﻣﻔﻌ ﻮﻝ )) ﺍﺣﺘﻴﺎﻁ ﺎ ً (( ﻓﺘ ﺪﺍﺧﻞ ﺍﻟﻤﻔﻌ ﻮﻝ ﻷﺟﻠ ﻪ ﻓ ﻲ ﻅﻨ ﻪ‪ .‬ﻭﺍﻟ ﺼﻮﺍﺏ ﺃﻧﱠ ﻪ‬
‫ﻣﻌﻄﻮﻑ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺪﺍﺧﻞ ﻓﻲ ﺷﻲء ﻭﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻋﻠَ ْﻴ ِﻪ ﺗ َ َﻮﻟﱠ ْﻮﺍ َﻭﺃ َ ْﻋﻴُﻨُ ُﻬ ْﻢ ﺗ َ ِﻔ ﻴ ُ‬
‫ﺾ‬ ‫ﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ِﺇﺫَﺍ َﻣﺎ ﺃَﺗ َ ْﻮﻙَ ِﻟﺘَﺤْ ِﻤﻠَ ُﻬ ْﻢ ﻗُ ْﻠﺖَ ﻻَ ﺃ َ ِﺟ ُﺪ َﻣﺎ ﺃَﺣْ ِﻤﻠُ ُﻜ ْﻢ َ‬
‫)‪(٦‬ﺍﻵﻳﺔ﴿ َﻭ َﻻ َ‬
‫ﻮﺭﺓُ ﺍﻟﺘ ﱠ ْﻮ ِﺑ ِﺔ‪.[ ٩٢ :‬‬ ‫ﺳ َ‬ ‫ِﻣﻦَ ﺍﻟﺪ ْﱠﻣ ِﻊ َﺣ َﺰﻧًﺎ ﺃ َ ﱠﻻ ﻳَ ِﺠﺪُﻭﺍ َﻣﺎ ﻳُ ْﻨ ِﻔﻘُﻮﻥَ ﴾ ] ُ‬
‫)‪(٧‬ﺍﻟﻜ ﺸﺎﻑ ﻋ ﻦ ﺣﻘ ﺎﺋﻖ ﺍﻟﺘﻨﺰﻳ ﻞ‪ ،‬ﻟﻺﻣ ﺎﻡ ﺍﻟﻌﻼﻣ ﺔ‪ ،‬ﺃﺑ ﻲ ﺍﻟﻘﺎﺳ ﻢ‪ ،‬ﺟ ﺎﺭ ﷲ‪ ،‬ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﻋﻤ ﺮ‬
‫ﺍﻟﺰﻣﺨﺸﺮﻱ ﺍﻟﺨﻮﺍﺭﺯﻣﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٣٨‬ﻫـ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪١٤٧٥/٢‬‬
‫)‪(٨‬ﺍﻟﻜ ﺸﺎﻑ ﻟﻠﺰﻣﺨ ﺸﺮﻱ ‪ ٢٨٦/٢‬ﻣﻨﻘ ﻮﻝ ﺑﺘ ﺼﺮﻑ ﻭﺍﻟ ﻨﺺ ﻫ ﻮ‪ )) :‬ﻭﻣﺤ ﻞ ﺍﻟﺠ ﺎﺭ ﻭﺍﻟﻤﺠ ﺮﻭﺭ‬
‫ﺍﻟﻨ ﺼﺐ ﻋﻠ ﻰ ﺍﻟﺘﻤﻴﻴ ﺰ ﺃﻻ ﻳﺠ ﺪﻭﺍ ﻭﻟ ﺌﻼ ﻳﺠ ﺪﻭﺍ‪ ،‬ﻭﻣﺤﻠ ﻪ ﻧ ﺼﺐ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣﻔﻌ ﻮﻝ ﻟ ﻪ ﻭﻧﺎﺻ ﺒﻪ‬
‫ﺍﻟﻤﻔﻌﻮﻝ ﻟﻪ ﺍﻟﺬﻱ ﻫﻮ ﺣﺰﻧﺎ ً (‪.‬‬
‫)‪"(٩‬ﺍﻟ َ‬
‫ﻄ ِﻴﺒ ﻲ"‪ :‬ﻫ ﻮ ﺍﻹﻣ ﺎﻡ ﺍﻟﺤ ﺴﻴﻦ ﺑ ﻦ ﷴ ﺑ ﻦ ﻋﺒ ﺪ ﷲ‪ ،‬ﺷ ﺮﻑ ﺍﻟ ﺪﻳﻦ ﺍﻟﻄﻴﺒ ﻲ‪،‬ﻣﻦ ﻋﻠﻤ ﺎء ﺍﻟﺤ ﺪﻳﺚ‬
‫ﻭﺍﻟﺘﻔ ﺴﻴﺮ ﻭﺍﻟﺒﻴ ﺎﻥ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪/٧٤٣/‬ﻫ ـ‪ ،‬ﻭﻛ ﺎﻥ ﺷ ﺪﻳﺪ ﺍﻟ ﺮﺩ ﻋﻠ ﻰ ﺍﻟﻤﺒﺘﺪﻋ ﺔ ﻭﺍﻟﻔﻼﺳ ﻔﺔ‪،‬ﻣﻦ‬

‫‪١٥١‬‬
 ‫ﻱ")‪.(١‬‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻤﺘﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺷﺮﻭﺣﻬﺎ ﺍﻫـ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻑ«‪)) :‬ﺣﺰﻧ ﺎ ً(( ﻣﻔﻌ ﻮﻝ ﻟ ﻪ‪ .‬ﺻ ﻮﺍﺑﻪ ﺃﻥ ﻻ ))ﻳﺠ ﺪﻭﺍ((‬ ‫ﻭ‪ ‬ﻗ ﺎﻝ ﻓ ﻲ »ﺍﻟﻜ ّ‬
‫ﺸﺎ ِ‬
‫ﻣﻔﻌﻮﻝ ﻟﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻫﺬﺍ ﺃﻱ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺘﺪﺍﺧﻞ ﺃﺣﺪ ﺍﺣﺘﻤﺎﻟﻴﻦ ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﻦ ﻋﺒ ﺎﺭﺓ‬
‫ﻀﺎ ِﻭﻱ")‪ (٢‬ﺑﻨﺎء ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺠﺪﻭﺍ ﻣﺘﻌﻠ ﻖ ﺑﺤﺰﻧ ﺎ ً‪ ،‬ﺃ ﱠﻣ ﺎ ﺇﻥ ﺟﻌ ﻞ ﻣﺘﻌﻠﻘ ﺎ ً ﺑ ـ)ﺗﻔ ﻴﺾ(‬‫"ﺍﻟﺒَﻴ َ‬
‫ﻓﻼ‪ ،‬ﻭﻋﺒﺎﺭﺗﻪ ﺣﺰﻧﺎ ً ﻧﺼﺐ ﻋﻠﻰ‬

‫ﻋ ْﻥ ﺃَﺑِﻲ َﺣﻧِﻳﻔَﺔَ‬ ‫ﺿ ُﻝ ﺃ َ ْﻥ َﻻ ﻳَﺄ ْ ُﻛ َﻝ َﻣ َﻊ ﺍﻟ ﱠ‬

‫ﺷ ِّﻙ َﻭ َ‬ ‫ﻭﻑ‪َ ،‬ﻭ ْﺍﻷ َ ْﻓ َ‬ ‫‪َ =٣٦‬ﻭ َﻛﺫَﺍ ﻓِﻲ ْﺍﻟ ُﻭﻗُ ِ‬
‫ﺻ ِﺭ ِﻩ ِﻋﻠﱠﺔٌ‬
‫ﺷ ِّﻙ ﺇﺫَﺍ َﻛﺎﻥَ ِﺑﺑَ َ‬ ‫ﺭﺣﻣﻪ ﷲ ﺃَﻧﱠﻪُ ُﻣ ِﺳﺊ ِﺑ ْﺎﻷ َ ْﻛ ِﻝ َﻣ َﻊ ﺍﻟ ﱠ‬
‫ﺕ ﺍﻟﻠﱠ ْﻳﻠَ ﺔُ ُﻣ ْﻘ ِﻣ َﺭﺓً‪ ،‬ﺃ َ ْﻭ ُﻣﺗَﻐَ ِﻳّ َﻣ ﺔً‪ ،‬ﺃ َ ْﻭ َﻛ ﺎﻥَ ﻓِ ﻲ َﻣ َﻛ ﺎﻥ َﻻ ﻳَ ْﺳﺗَﺑِ ُ‬
‫ﻳﻥ‬ ‫‪ ،=٣٧‬ﺃ َ ْﻭ َﻛﺎﻧَ ِ‬
‫ﻋﻪُ َﻻ ﻳَﺄ ْ ُﻛﻝُ‪،‬‬‫ﻁﻠُﻭ ُ‬ ‫ﻅ ِﻧّ ِﻪ ُ‬
‫ﻋﻠَﻰ َ‬ ‫ﺏ َ‬ ‫ﻓِﻳ ِﻪ ْﺍﻟﻔَ ْﺟ ُﺭ‪َ ،‬ﻭ ِﺇ ْﻥ َ‬
‫ﻏﻠَ َ‬
‫ﺍﻟﻌﻠﺔ)‪ ،(٣‬ﺃﻭ ﺍﻟﺤﺎﻝ‪ ،‬ﺃﻭ ﺍﻟﻤﺼﺪﺭ ﻟﻔﻌﻞ ﺩﻝ ﻋﻠﻴﻪ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭ‪ ‬ﺃﻥ ﻻ ﻳﺠ ﺪﻭﺍ ﺃﻱ‪ :‬ﻟ ﺌﻼ‬
‫ﻳﺠﺪﻭﺍ ﻣﺘﻌﻠﻖ ﺑﺤﺰﻧﺎ ً ﺃﻭ ﺑـ ﺗﻔﻴﺾ ﺍﻧﺘﻬﻰ)‪.(٤‬‬
‫ﺁﺧ ِﺭ َﺭ ْﻗ َﺩﺓٍ‪ :‬ﺍﻟﺮﻗﺪﺓ ﺑﺎﻟﻔﺘﺢ ﺍﻟﻨﻮﻣﺔ‪ُ ].‬ﻣﺨﺘَﺎﺭ)‪.(٦)[(٥‬‬
‫]‪ِ ‬‬
‫‪َ  =٣٦‬ﻭ َﻛﺫَﺍ ﻓِﻲ ْﺍﻟ ُﻭﻗُ ِ‬
‫ﻭﻑ‪ .‬ﻳﻌﻨﻲ ﻭﻗ ﻒ ﺑﻌﺮﻓ ﺔ ﺁﺧ ﺮ ﺍﻟﻠﻴ ﻞ‪ ،‬ﻭﺷ ﱠﻚ ﻫ ﻞ ﺃﺩﺭﻙ‬
‫ﺟﺰءﺍ ً ﻣﻦ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻁﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺃﻭ ﻻ ﺻﺢ ﻭﻗﻮﻓﻪ)‪.(٧‬‬

‫ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ )) :‬ﺍﻟﺘﺒﻴ ﺎﻥ ﻓ ﻲ ﺍﻟﻤﻌ ﺎﻧﻲ ﻭﺍﻟﺒﻴ ﺎﻥ ((‪ )) ،‬ﻭﺍﻟﺨﻼﺻ ﺔ ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟﺤ ﺪ((‪)) ،‬ﻭﺍﻟﻜﺎﺷ ﻒ‬
‫ﻋ ﻦ ﺣﻘ ﺎﺋﻖ ﺍﻟ ﺴﻨﻦ ﺍﻟﻨﺒﻮﻳ ﺔ ((‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪،٢٨٥/١‬ﻭ‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٥٦/٢‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٥٣/٤‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٠/١‬‬
‫)‪(٢‬ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻫﻮ ﺍﻹﻣ ﺎﻡ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﻋﻤ ﺮ ﺑ ﻦ ﷴ ﺑ ﻦ ﻋﻠ ﻲ ﻧﺎﺻ ﺮ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺃﺑ ﻮ ﺳ ﻌﻴﺪ ﺍﻟﺒﻴ ﻀﺎﻭﻱ‬
‫ﺍﻟﺸﻴﺮﺍﺯﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻘﻴﻪ ﻣﻔﺴﺮ ﺃﺻ ﻮﻟﻲ ﻣﺤ ﺪﺙ‪ ،‬ﻛ ﺎﻥ ﻗﺎﺿ ﻲ ﺍﻟﻘ ﻀﺎﺓ ﺑ ﺸﻴﺮﺍﺯ‪ ،‬ﺃﺧ ﺬ ﺍﻟﻔﻘ ﻪ ﻋ ﻦ‬
‫ﻭﺍﻟﺪﻩ ﻭﻣﻌﻴﻦ ﺍﻟﺪﻳﻦ ﺃﺑﻲ ﺳﻌﻴﺪ‪ ،‬ﻭﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﻟﻲ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ )) :‬ﻣﻨﻬ ﺎﺝ ﺍﻟﻮﺻ ﻮﻝ‬
‫ﺇﻟﻰ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ((‪ ،‬ﻭ)) ﺃﻧﻮﺍﺭ ﺍﻟﺘﻨﺰﻳﻞ‪،‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﺘﺄﻭﻳﻞ ((‪ ،‬ﺗﻮﻓﻲ ﺭﺣﻤﻪ ﷲ ﺳﻨﺔ) ‪ ٦٨٥‬ﻫـ (‪.‬‬
‫)‪(٣‬ﺃﻱ ﻣﻔﻌﻮﻝ ﻷﺟﻠﻪ‪.‬‬
‫)‪(٤‬ﺗﻔﺴﻴﺮ ﺍﻟﺒﻴﻀﺎﻭﻱ ‪.١٦٦/٣‬‬
‫)‪(٥‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪./١٠٦/‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،٨٠/٣‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ‬
‫‪،٣٧٨/٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٥٣٤/٣‬‬

‫‪١٥٢‬‬
‫ﺕ ﺍﻟﻠﱠ ْﻳﻠَ ﺔُ ُﻣ ْﻘ ِﻣ َﺭﺓً‪] ،‬ﺃَﻱ[)‪ (١‬ﻣ ﺿﻳﺋﺔ‪ ،‬ﻛﻤ ﺎ ﻓ ﻲ‬
‫‪ ] =٣٧‬ﺃ َ ْﻭ َﻛﺎﻧَ ِ‬
‫ﺍﻟﻤﺨﺘﺎﺭ[)‪...........،(٢‬‬

‫‪ =٣٨‬ﻓَﺈِ ْﻥ ﺃ َ َﻛ َﻝ ﻓَﺈ ِ ْﻥ ﻟَ ْﻡ ﻳَ ْﺳﺗَﺑِ ْﻥ ﻟَﻪُ َ‬

‫ﺷ ْﻲ ٌء‬
‫ﻷﻥ ﺍﻟﻴﻘ ﻴﻦَ ﻻ‬‫ﻋﻠَ ْﻳ ِﻪ )‪(٣‬؛ ﱠ‬ ‫‪  =٣٨‬ﻓَﺈِ ْﻥ ﺃ َ َﻛ َﻝ ﻓَﺈِ ْﻥ ﻟَ ْﻡ ﻳَ ْﺳﺗ َ ِﺑ ْﻥ ﻟَﻪُ َ‬
‫ﺷ ْﻲ ٌء َﻻ ﻗَ َ‬
‫ﺿﺎ َء َ‬
‫ﺑﺒﻘﺎﺋ ﻪ ﻓﻈ ِﻨّ ﱞ‬
‫ﻲ؛‬ ‫ﻭﻷﻥ ﺍﻟﻤﺘﻴﻘﻦَ ﺩﺧﻮ ُﻝ ﺍﻟﻠﻴﻞ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺍﻟﺤﻜ ُﻢ‬ ‫ﱠ‬ ‫]ﻳﺰﻭﻝ[)‪ (٤‬ﺇﻻ ﺑﻤﺜﻠﻪ‪،‬‬
‫ﺎء ﺍﻟﻠﻴ ِﻞ‪ (٦)/‬ﺩﻟﻴ ٌﻞ ﻅ ِﻨّ ﻲ‬
‫ﺪﻡ ﻅ ﻦ ﺑﻘ ِ‬‫َ‬ ‫ﻷﻥ ﺍﻟﻘ ﻮ َﻝ ﺑﺎﻻﺳﺘ ﺼﺤﺎﺏ ﻭﺍﻷ َﻣ ﺎﺭﺓ َ‪ (٥)/‬ﺍﻟﻤﻮﺟﺒ ﺔَ ﻋ‬
‫ﺃﻳ ﻀﺎً‪ ،‬ﻓﺘﻌ ﺎﺭﺽ ﺩﻟ ﻴﻼﻥ ﻅ ِﻨّﻴ ﺎﻥ ﻓ ﻲ ﻗﻴ ﺎﻡ ﺍﻟﻠﻴ ﻞ ﻭﻋﺪﻣ ﻪ ﻓﻴﺘﻬ ﺎﺗﺮﺍﻥ)‪ (٧‬ﻭﻳﻌﻤ ﻞ ﺑﺎﻷﺻ ﻞ‬
‫ﻱ")‪.(٩‬‬ ‫)‪(٨‬‬
‫ﻭﻫﻮ‪ /‬ﺑﻘﺎء ﺍﻟﻠﻴﻞ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪.........................................................................................‬‬
‫ﻭ‪ ‬ﻭﺍﻷ َﻣ ﺎﺭﺓ ﺍﻟﻤﻮﺟﺒ ﺔ ﺑﺎﻟﻨ ﺼﺐ ﻋﻄﻔ ﺎ ً ﻋﻠ ﻰ ﺍﻟﻘ ﻮﻝ ﻣ ﻦ ‪ ‬ﻷﻥ ﺍﻟﻘ ﻮﻝ‬
‫ﺑﺎﻻﺳﺘﺼﺤﺎﺏ‪.‬‬

‫)‪(١‬ﻓﻲ ﺍﻷﺻﻞ ) ﺃﻭ( ﻭﺍﻟﺴﻴﺎﻕ ﻳﻘﺘﻀﻲ‪] :‬ﺃﻱ[ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺧﻄﺄ ﻣ ﻦ ﺍﻟﻨﺎﺳ ﺦ‪.‬ﻭﻓ ﻲ ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ‬
‫ﻣ ﺎ ﻳﺆﻳ ﺪﻩ ﺣﻴ ﺚ ﻗ ﺎﻝ‪) :‬ﻭﻟﻴﻠ ﺔ ﻗَ ْﻤ ﺮﺍ ُء ﺃﻱ ﻣ ﻀﻴﺌﺔ ﻭﺃ ْﻗ َﻤ َﺮ ْ‬
‫ﺕ ﻟﻴﻠﺘﻨ ﺎ ﺃﺿ ﺎءﺕ ﻭﺃﻗﻤﺮﻧ ﺎ ﻁﻠ ﻊ ﻋﻠﻴﻨ ﺎ‬
‫ﺍﻟﻘﻤﺮ(‪.‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪./٥٦٠/‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٣‬ﻣ ﺴﺄﻟﺔ )) ﺗ ﺄﺧﻴﺮ ﺍﻷﻛ ﻞ ﻓ ﻲ ﺍﻟ ﺴﺤﻮﺭ ﺇﻟ ﻰ ﻭﻗ ﺖ ﺍﻟ ﺸﻚ (( ﺇﺫﺍ ﺷ ﻚ ﺍﻟ ﺼﺎﺋﻢ ﻓ ﻲ ﻁﻠ ﻮﻉ ﺍﻟﻔﺠ ﺮ‬
‫ﻓﺎﻟﻤ ﺴﺘﺤﺐ ﺃﻻ ﻳﺄﻛ ﻞ ﻻﺣﺘﻤ ﺎﻝ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻔﺠ ﺮ ﻗ ﺪ ﻁﻠ ﻊ‪ ،‬ﻓﻴﻜ ﻮﻥ ﺍﻷﻛ ﻞ ﺇﻓ ﺴﺎﺩﺍ ً ﻟﻠ ﺼﻮﻡ ﻓﻴﺘﺤ ﺮﺯ‬
‫ﻋﻨﻪ‪ .‬ﻭﻟﻮ ﺃﻛﻞ ﻭﻫ ﻮ ﺷ ﺎﻙ‪ ،‬ﻭﺟ ﺐ ﻋﻠﻴ ﻪ ﺍﻟﻘ ﻀﺎء ﺩﻭﻥ ﺍﻟﻜﻔ ﺎﺭﺓ‪ ،‬ﻭﻫ ﺬﺍ ﻣ ﺬﻫﺐ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﻣ ﺸﻬﻮﺭ‬
‫ﻣﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‪،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤ ﺬﻫﺐ ﻋﻨ ﺪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ ،‬ﻭﺫﻟ ﻚ ﻟﻠ ﺸﺒﻬﺔ ﻷﻥ‬
‫ﺍﻷﺻﻞ ﺑﻘﺎء ﺍﻟﻠﻴﻞ‪.‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺘﺒﻴﻦ ﻟﻪ ﺷﻲء‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎء ﻓﻲ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ ـ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴ ﺔ‬
‫ـ ﻭﻗﻴ ﻞ‪ :‬ﻳﻘ ﻀﻲ ﺍﺣﺘﻴﺎﻁ ﺎً‪ ،‬ﻭﻛ ﺬﻟﻚ ﺍﻟﺤﻜ ﻢ ﺇﺫﺍ ﺃﻓﻄ ﺮ ﺑﻈ ﻦ ﺍﻟﻐ ﺮﻭﺏ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‬
‫‪،٧٧/٣‬ﻭ ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪،١٠٠،١٠٥/٢‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ‬
‫ﻣﺎﻟﻚ ‪ ،٢٦٥/١‬ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪،٢٠٣/٤‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ٣٧٨/٤‬ﻭ‪،٣٢٦/٦‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٤/٣‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٧٣/٣‬‬
‫)‪(٤‬ﻓﻲ )ﺩ( ﻳﺰﺍﻝ‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/٧٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠٥/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٧‬ﺍﻟﻬﺘ ﺮ‪ :‬ﺑﺎﻟﻜ ﺴﺮ ﻫ ﻮ ﺍﻟﺒﺎﻁ ﻞ‪ ،‬ﻭﺍﻟ ﺴﻘﻂ ﻣ ﻦ ﺍﻟﻜ ﻼﻡ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ‬
‫‪،٢٥٠/٥‬ﻭﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻻﺑﻦ ﺍﻷﺛﻴﺮ ‪.٢٤٢/٥‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/٩٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٠/١‬‬

‫‪١٥٣‬‬
‫ﻭ‪] ‬ﻋﺪﻡ[ )‪(١‬ﻅﻦ ﺑﻘﺎء ﺍﻟﻠﻴﻞ‪ .‬ﺑﺎﻟﻨﱠ ﺼﺐ ﺃﻳ ﻀﺎ ً ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﻣﻌﻤ ﻮﻝ ﻟﻠﻤﻮﺟﺒ ﺔ ﻣ ﻦ‬
‫‪ ‬ﻭﺍﻷﻣﺎﺭﺓ ﺍﻟﻤﻮﺟﺒﺔ‪ ،‬ﻭﺍﻟﺨﺒﺮ ﻫﻮ ‪] ‬ﺩﻟﻴﻞ[)‪ (٢‬ﻅ ِﻨّﻲ‪ ،‬ﺛﻢ ﺍﻋﻠ ﻢ ﱠ‬
‫ﺃﻥ ﻫ ﺬﻩ ﺍﻟﻌﺒ ﺎﺭﺓ‬
‫ﻒ" ﻓ ﺈﻥ ﺃﻛ ﻞ ﻓ ﺈﻥ ﻟ ﻢ‬ ‫ﻱ" ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻌﻠﻴﻞ ﻟﻘﻮﻝ "ﺍﻟ ُﻤ ﺼ ِﻨّ ِ‬ ‫ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﻟﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫]ﻳﺴﺘﺒﻦ[)‪ (٣‬ﻟﻪ ﺷﻲء ﻻ ﻗﻀﺎء ﻋﻠﻴ ﻪ ﺣﻴ ﺚ ]ﻋﻠ ﻞ[ ﺫﻟ ﻚ ﺑﻘﻮﻟ ﻪ‪ :‬ﱠ‬
‫ﻷﻥ ﺍﻟﻴﻘ ﻴﻦَ ﻻ ﻳ ﺰﻭﻝ‬ ‫)‪(٤‬‬

‫ﺇﻻ ﺑﻤﺜﻠﻪ ﺍﻟﺦ‪.‬ﻟﻠﻌﻼﻣﺔ "ﺍﻟﻐ ِ َّﺰﻱ")‪ (٥‬ﺑﺘﻤﺎﻣﻬﺎ ﻟ ﱠﺨﺼﻬﺎ ﻣﻦ ﻋﺒ ﺎﺭﺓ "ﺍﻟ َﻜ َﻤ ﺎ ِﻝ")‪ ،(٦‬ﻭﻋﺒﺎﺭﺗ ﻪ‪:‬‬
‫ﺃﻥ ﺍﻟﻤﺘ ﻴﻘﻦ ﺇﻧﱠﻤ ﺎ ﻫ ﻮ ﺩﺧ ﻮﻝ ﺍﻟﻠﻴ ﻞ ﻓ ﻲ ﺍﻟﻮﺟ ﻮﺩ‪ ،‬ﻭﺍﻣﺘ ﺪﺍﺩﻩ ﺇﻟ ﻰ‬ ‫ﺃﻥ ﺍﻟﺘﺤﻘﻴ ﻖَ ﻫ ﻮ‪ :‬ﱠ‬ ‫))ﺍﻋﻠﻢ ﱠ‬
‫ﻭﻗﺖ ]ﻅﻦ[ ﻁﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻻﺳﺘﺤﺎﻟﺔ ﺗﻌﺎﺭﺽ ﺍﻟﻴﻘﻴﻦ ﻣﻊ ﱠ‬ ‫(‬‫‪٧‬‬ ‫)‬
‫ﻷﻥ ﺍﻟﻌﻠﻢ ﺑﻤﻌﻨﻰ ﺍﻟﻴﻘﻴﻦ‬ ‫ﺍﻟﻈ ﱠﻦ ﱠ‬
‫ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﻨﻘﻴﺾ ﻓﻀﻼً ﻋﻦ ﺃﻥ ﻳﺜﺒﺖ ﻣﻌﻪ‬
‫ﺍﻟﺭ َﻭﺍﻳَ ِﺔ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﻓِﻲ َ‬
‫ﻅﺎ ِﻫ ِﺭ ِ ّ‬ ‫‪َ =٣٨‬ﻻ ﻗَ َ‬
‫ﺿﺎ َء َ‬
‫ﻅﻦ ﺍﻟﻨﻘﻴﺾ)‪ ،(٨‬ﻓﺈﺫﺍ ]ﻓﺮﺽ[)‪ (٩‬ﺗﺤﻘﻖ ﻁﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﻲ ﻭﻗﺖ‪ ،‬ﻓﻠﻴﺲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﺤﻞ‬ ‫ﱡ‬
‫ﺗﻌﺎﺭﺽ ﱠ‬
‫ﺍﻟﻈ ِّﻦ ﺑﻪ‪ ،‬ﻭﺍﻟﻴﻘﻴﻦ ﺑﻘﺎء ﺍﻟﻠﻴﻞ‪ .‬ﺑﻞ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﱠﻪ ﻣﺤﻞ ﺗﻌﺎﺭﺽ ﺩﻟﻴﻠ ﻴﻦ ﻅﻨﻴ ﻴﻦ ﻓ ﻲ‬
‫ﺑﻘﺎء ﺍﻟﻠﻴ ﻞ ﻭﻋﺪﻣ ﻪ ﻭﻫﻤ ﺎ‪ :‬ﺍﻻﺳﺘ ﺼﺤﺎﺏ‪ ،‬ﻭﺍﻷﻣ ﺎﺭﺓ ﺍﻟﺘ ﻲ؛ ﺑﺤﻴ ﺚ ﺗﻮﺟ ﺐ ﻅ ّﻦ ﻋﺪﻣ ﻪ ﻻ‬
‫ﺮﻑ ﺍﻟ ﺮﺍﺟﺢ ﻣ ﻦ‬ ‫ﻷﻥ ﱠ‬
‫ﺍﻟﻈ ﱠﻦ ﻫ ﻮ‪ :‬ﺍﻟﻄ ُ‬ ‫ﺗﻌﺎﺭﺽ ﻅﻨﻴﻦ ﻓ ﻲ ﺫﻟ ﻚ ﺃﺻ ﻼً؛ ﺇﺫ ﺫﻟ ﻚ ﻻ ﻳﻤﻜ ﻦ ﱠ‬
‫ﺑﺄﻥ ﺍﻟﺸﻲ َء ﻛﺬﺍ ﺍﺳﺘﺤﺎﻝ ﺗﻌﻠﻖ ﺁﺧ ﺮ ﺑﺄﻧﱠ ﻪ ﻻ ﻛ ﺬﺍ ﻣ ﻦ ﺷ ﺨﺺ‬‫ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﺽ ﺗﻌﻠﻘﻪ ﱠ‬
‫ﻭﺍﺣ ﺪ ﻓ ﻲ ﻭﻗ ﺖ ﻭﺍﺣ ﺪ؛ ﺇﺫ ﻟ ﻴﺲ ﻟ ﻪ ﺇﻻ ﻁ ﺮﻑ ﻭﺍﺣ ﺪ ﺭﺍﺟ ﺢ‪ ،‬ﻓ ﺈﺫﺍ ﻋ ﺮﻑ ﻫ ﺬﺍ‪ ،‬ﻓﺎﻟﺜﺎﺑ ﺖُ‬
‫ﺸ ﱡﻚ ﻻ‬‫ﻷﻥ ﻣﻮﺟ ﺐ ﻣﻌﺎﺭﺿ ﺘﻬﻤﺎ)‪ (١٠‬ﺍﻟ ﱠ‬ ‫ﺗﻌﺎﺭﺽ ﻅﻨﻴﻦ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻋﺪﻣﻪ ﻓﻴﺘﻬ ﺎﺗﺮﺍﻥ ﱠ‬
‫)‪(١١‬‬
‫ﻅﻦ ﻭﺍﺣ ﺪ ﻓ ﻀﻼً ﻋ ﻦ ﻅﻨ ﻴﻦ ﻭﺇﺫﺍ ﺗﻬ ﺎﺗﺮﺍ ُ‬
‫ﻋﻤ ﻞ ﺑﺎﻷﺻ ﻞ ﻭﻫ ﻮ ﺍﻟﻠﻴ ﻞ ﻓﺤﻘ ﻖ ﻫ ﺬﺍ ((‬
‫ﺍﻧﺘﻬﻰ‪.‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ( ﻭ)ﺏ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ( ﻭ)ﺏ( ﻭ)ﺟـ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻳﺴﺘﺜﻨﻰ‪ ،‬ﻭﻓﻲ )ﺏ( ﻳﺘﺒﻴﻦ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺻﺎﻟﺢ ﺑﻦ ﷴ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﷴ‪ ،‬ﺍﻟﺨﻄﻴﺐ ﺍﻟﻐﺰﻱ‪ ،‬ﺍﻟﺘﻤﺮﺗﺎﺷﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪١٠٥٥‬ﻫ ـ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺍﻟﻌﻨﺎﻳ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻨﻘﺎﻳ ﺔ‪ ،‬ﺯﻭﺍﻫ ﺮ ﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻨ ﻀﺎﺋﺮ ﻋﻠ ﻰ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ ﻭﻫﻲ ) ﻣﺨﻄﻮﻁ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ( ﺑﺮﻗﻢ‪ ،( ٥١٩٣ ) :‬ﺃﺑﻜ ﺎﺭ ﺍﻷﻓﻜ ﺎﺭ ﻭﻓﺎﻛﻬ ﺔ‬
‫ﺍﻷﺧﻴ ﺎﺭ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ ‪ ،١١/٥‬ﻭﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٤٢٣/١‬‬
‫)‪(٦‬ﺍﻟﻜﻤﺎﻝ‪ :‬ﻫﻮ ﺍﻹﻣﺎﻡ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ) ﺍﺑﻦ ﺍﻟﻬﻤﺎﻡ ( ﺻ ﺎﺣﺐ ﻛﺘ ﺎﺏ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﺳ ﺒﻘﺖ‬
‫ﺗﺮﺟﻤﺘﻪ‪.‬ﺹ‪./١٤٢/‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٨‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻈﻦ ﻭﺍﻟﻴﻘﻴﻦ ﻓﻴﻤﺎ ﺳﺒﻖ‪.‬ﺹ‪ ١١٨/‬ﻭ‪./١٢١‬‬
‫)‪(٩‬ﻓﻲ )ﺟـ( ﻓﺮﻍ‪.‬‬
‫)‪(١٠‬ﻓﻲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻜﻤﺎﻝ ﺑﻦ ﺍﻟﻬﻤﺎﻡ ] ﺗﻌﺎﺭﺿﻬﻤﺎ [ ‪.٢٧٥/٢‬‬
‫)‪(١١‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪٢٧٤/٢‬ﻭ‪.٢٧٥‬‬

‫‪١٥٤‬‬
‫ﺍﻟﺭ َﻭﺍﻳَ ِﺔ)‪ .(١‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ)‪ :(٢‬ﻓﻴ ﻪ ﺃﻥ ﺍﻟﻈ ﻦ‬ ‫ﻋﻠَ ْﻳ ِﻪ ِﻓﻲ َ‬
‫ﻅﺎ ِﻫ ِﺭ ِ ّ‬ ‫‪ =٣٨‬ﻗﻮﻟﻪ‪َ :‬ﻻ ﻗَ َ‬
‫ﺿﺎ َء َ‬
‫ﻛﺎﻑ ﻓﻲ‬
‫‪.........................................................................................‬‬
‫ﺗﺮﺗﻴﺐ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻗﻀﻴﺘﻪ ﻭﺟﻮﺏ ﺍﻟﻘﻀﺎء ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﺒﻦ ﻟ ﻪ ﺷ ﻲء‪ ،‬ﻭﻣ ﻦ ﺛ ﻢ ﻗﻴ ﻞ‬
‫ﻳﺠﺐ ﺃﻥ ﻳﺤﻤﻞ ﻣﺎ ﻓﻲ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻰ ﻣﺠ ﺮﺩ ﺍﻟ ﺸﻚ ﻓﻘ ﺪ ﻳﻄﻠ ﻖ ﺍﻟﻈ ﻦ ﻋﻠﻴ ﻪ‪ (٣)/‬ﺃﻣ ﺎ‬
‫ﺇﺫﺍ ﺣﺼﻞ ﻅﻦ ﺣﻘﻴﻘﻲ ﻓﻴﺠﺐ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻓﻲ »ﺍﻟﺨَﺎﻧ ِﻴّ ِﺔ«)‪ (٤‬ﻗﺎﻝ‪)) :‬ﻭﺇﻥ ﺗﺴﺤﺮ ﻭﺃﻛﺒﺮ‬
‫ﺃﻥ ﺍﻟﻔ ﱠﺠ َﺮ ﻁﺎﻟ ٌﻊ ﻗﺎﻝ ﻣﺸﺎﻳﺨﻨﺎ)‪ :(٥‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻀﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ(()‪ ،(٦‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟ ﻚ‬ ‫ﺭﺃﻳﻪ ﱠ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﻱ" ‪ .‬ﻭﺃﻗ ﻮ ُﻝ‪ :‬ﺇﺫﺍ‬ ‫ﻴﻦ ﻻ ﻳ ﺰﻭ ُﻝ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﺍﻟﺘﻌﻠﻴﻞ ﻟﻠﺤﻜﻢ ﺍﻟﻤ ﺬﻛﻮﺭ ﺑﻘ ﻮﻟﻬﻢ‪ /‬ﺍﻟﻴﻘ ُ‬
‫ﻛﺎﻥ ﱠ‬
‫ﺍﻟﻈ ﱡﻦ ﺍﻟﺤﻘﻴﻘﻲ ﻣﻮﺟﺒﺎ ً ﻟﻠﻘﻀﺎء‬
‫ﺎﺭﺓَ‪َ ،‬ﻭﻟَ ْﻭ َ‬
‫ﺷ ﻙﱠ ﻓِ ﻲ ﺍ ْﻟﻐُ ُﺭﻭ ِ‬
‫ﺏ ﻟَ ْﻡ‬ ‫‪َ =٣٩‬ﻭﻟَ ْﻭ َﻅ َﻬ َﺭ ﺃَﻧﱠﻪُ ﺃ َ َﻛ َﻝ ﺑَ ْﻌ َﺩﻩُ ﻗَ َ‬
‫ﺿﻰ َﻭ َﻻ َﻛﻔﱠ َ‬

‫)‪)(١‬ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺤﻨﻔﻲ (‪ :‬ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﻳﺮﺍﺩ ﺑﻪ ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﺍﻟﺸﺎﺋﻊ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻷﺋﻤﺔ‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﺍﻟﺜﻼﺙ » ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻭﷴ«‪ ،‬ﻭﻛﺘﺐ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﻛﺘﺐ ﷴ ﺍﻟ ﺴﺘﺔ‬
‫» ﺍﻟﻤﺒﺴﻮﻁ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺍﻟ ﺴﻴﺮ ﺍﻟ ﺼﻐﻴﺮ‪ ،‬ﻭﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ« ﻭ ﺍﻹﻣ ﺎﻡ‪ :‬ﺃﺑ ﻮ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻟ ﺸﻴﺨﺎﻥ‪ :‬ﻫﻤ ﺎ ﺃﺑﻮﺣﻨﻴﻔ ﺔ ﻭﺃﺑ ﻮ ﻳﻮﺳ ﻒ‪ ،‬ﺍﻟﻄﺮﻓ ﺎﻥ‪ :‬ﻫﻤ ﺎ ﺃﺑ ﻮ ﺣﻨﻴﻔ ﺔ ﻭﷴ‪ ،‬ﻭﺍﻟ ﺼﺎﺣﺒﺎﻥ‪:‬‬
‫ﻫﻤﺎ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﷴ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻫﻮ ﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻮ ﷴ‪ ،‬ﻭﻟﻔﻆ )ﻟ ﻪ(‪ :‬ﺃﻱ ﻷﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪،‬‬
‫ﻭﻟﻔ ﻆ )ﻟﻬﻤ ﺎ( ﺃﻭ )ﻋﻨ ﺪﻫﻤﺎ( ﺃﻭ )ﻣ ﺬﻫﺒﻬﻤﺎ(‪ :‬ﺃﻱ ﻣ ﺬﻫﺐ ﺍﻟ ﺼﺎﺣﺒﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﻗ ﺎﻟﻮ‪ :‬ﺃﺻ ﺤﺎﺑﻨﺎ‪،‬‬
‫ﻓﺎﻟﻤﺸﻬﻮﺭ ﺍﻁﻼﻕ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ )ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻭﺻ ﺎﺣﺒﻴﻪ‪ ،‬ﻭﺃﻣ ﺎ ﺍﻟﻤ ﺸﺎﻳﺦ‪ :‬ﻓ ﺎﻟﻤﺮﺍﺩ ﺑﻬ ﻢ‬
‫ﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ‪ :‬ﻣ ﻦ ﻟ ﻢ ﻳ ﺪﺭﻙ ﺍﻹﻣ ﺎﻡ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪.٦٩_٥٠/١‬‬
‫)‪ ))(٢‬ﻗﻴﻞ ﻋﻠﻴﻪ (( ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﻛﺜﻴﺮﺍ ً ﺑﻤﻌﻨﻰ )) ﺍﻟﺠﻮﺍﺏ ﻋﻠﻴﻪ ((‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢٠٦ /‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪»(٤‬ﺍﻟﺨﺎﻧﻴﺔ« ﺃﻭ »ﻓﺘ ﺎﻭﻯ ﻗﺎﺿ ﻲ ﺧ ﺎﻥ« ﻟﻺﻣ ﺎﻡ ﺍﻟﺤ ﺴﻦ ﺑ ﻦ ﻣﻨ ﺼﻮﺭ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻌﺰﻳ ﺰ‬
‫ﺍﻷﻭﺯﺟﻨﺪﻱ ﺍﻟﻔﺮﻏﺎﻧﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﻘﺎﺿﻲ ﺧﺎﻥ‪ ،‬ﺗﻮﻓﻲ ‪٥٩٢‬ﻫـ‪ ،‬ﻣﻦ ﺗﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ‪،‬‬
‫ﻭﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻘﺎﺿﻲ ﻟﻠﺨﺼﺎﻑ‪ ،‬ﻭﺷ ﺮﺡ ﺍﻟﺰﻳ ﺎﺩﺍﺕ ﻭﻏﻴﺮﻫ ﺎ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٢٢٤/٢‬‬
‫ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٩٧/٣‬‬
‫)‪(٥‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺎﺳﺎﻧﻲ ﻓﻲ ﺍﻟﺒﺪﺍﺋﻊ‪ )) :‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺗﺴﺤﺮ ﻭﺃﻛﺒﺮ ﺭﺃﻳ ﻪ‪ ،‬ﺍﻟﻔﺠ ﺮ ﻁ ﺎﻟﻊ ﻓ ﺬﻛﺮ ﻓ ﻲ ﺍﻷﺻ ﻞ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻷﺣﺐ ﺇﻟﻴﻨﺎ ﺃﻥ ﻳﻘﻀﻲ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﺤﺴﻦ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻳﻘﻀﻲ‪ ،‬ﻭﺫﻛ ﺮ ﺍﻟﻘ ﺪﻭﺭﻱ ﺃﻥ‬
‫ﺍﻟﺼﺤﻴﺢ ﻻ ﻗﻀﺎء ﻋﻠﻴﻪ‪ ،‬ﻭﺟﻪ ﺭﻭﺍﻳﺔ ﺍﻷﺻﻞ ﺃﻧﻪ ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺍﻟﻠﻴ ﻞ ﻓ ﻼ ﻳﺒﻄ ﻞ ﺇﻻ ﺑﻴﻘ ﻴﻦ ﻣﺜﻠ ﻪ‪،‬‬
‫ﻭﻭﺟﻪ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺴﻦ ﺃﻥ ﻏﺎﻟﺐ ﺍﻟﺮﺃﻱ ﺩﻟﻴﻞ ﻭﺍﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑ ﻞ ﻫ ﻮ ﻓ ﻲ ﺣ ﻖ ﻭﺟ ﻮﺏ ﺍﻟﻌﻤ ﻞ ﻓ ﻲ‬
‫ﺍﻷﺣﻜﺎﻡ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻴﻘﻴﻦ ﻭﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺴﻦ ﺍﻋﺘﻤﺪ ﺷﻴﺨﻨﺎ ﺭﺣﻤﻪ ﷲ (( ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ‬
‫ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪١٠٠/٢‬ﻭ‪ .١٠٥‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،،٧٧/٣‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ‬
‫ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،٢٦٥/١‬ﻭﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻓﻲ ﺷﺮﺡ ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪،٢٠٣/٤‬ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ‬
‫ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،٢٦٩/٢‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ٣٧٨/٤‬ﻭ‪،٣٢٦/٦‬ﻭ‬
‫ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪،٣٤/٣‬ﻭ ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٧٣/٣‬‬
‫)‪(٦‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ) ٢١٤/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٩٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠١/١‬‬

‫‪١٥٥‬‬
 ‫ﺷ ْﻲ ٌء ﻗَ َ‬
‫ﺿﻰ‬ ‫ﺳﺗ َ ِﺑ ْﻥ ﻟَﻪُ َ‬ ‫ﻳَﺄ ْ ُﻛ ْﻝ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ ﺑَﻘَﺎ ُء ﺍﻟﻧﱠ َﻬ ِﺎﺭ ﻓَ ِﺈ ْﻥ ﺃ َ َﻛ َﻝ َﻭﻟَ ْﻡ ﻳَ ْ‬
‫ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﻟﻰ؛ ﺇﺫ ﻓﺮﺽ ﺍﻟﻤ ﺴﺄﻟﺔ ﺃﻧﱠ ﻪ‬ ‫ﻛﻤﺎ ﻧﻘﻠﻪ ﻫﻮ ﻋﻦ »ﺍﻟﺨَﺎ ِﻧﻴّ ِﺔ«‪ (١)/‬ﻓﻔﻴﻤﺎ ﻧﺤﻦ ﻓﻴﻪ ﱠ‬
‫ﻏﻠﺐ ﻋﻠﻰ ﻅ ِﻨّﻪ ﻁﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺇﻻ ﻳﺸﻜﻞ ﺑﻤﺎ ﺫﻛﺮﻩ ﻣﻦ ﺃﻧﱠﻪ ﺇﻥ ﺗﺴﺤﺮ ﻭﺃﻛﺒ ﺮ ﺭﺃﻳ ﻪ ﺍﻟ ﺦ‪.‬‬
‫ﺸ ِّﻚ ﺍﻟ ﺦ‪ .‬ﻓﻴ ﻪ ﻧﻈ ﺮ‬ ‫ﻭﻣﺎ ﺣﻜﺎﻩ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻳﺤﻤ ﻞ ﻣ ﺎ ﻓ ﻲ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻋﻠ ﻰ ﻣﺠ ﺮﺩ ﺍﻟ ﱠ‬
‫ﻅﺎﻫﺮ ﻟﻜﻮﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻔﺮﻭﺿﺔ ﻓﻲ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻓﻜﺎﻥ ﻣﺎ ﺫﻛﺮﻩ ﻣ ﻦ ﺍﻟﺘﺄﻭﻳ ﻞ ﺑﻘﻮﻟ ﻪ‪ :‬ﻭﻣ ﻦ‬
‫ﺛ ﻢ ﻗﻴ ﻞ ﻳﺠ ﺐ ﺃﻥ ﻳﺤﻤ ﻞ ﻣ ﺎ ﻓ ﻲ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻋﻠ ﻰ ﻣﺠ ﺮﺩ ﺍﻟ ﺸﻚ ﺍﻟ ﺦ‪ .‬ﺳ ﺎﻗﻄﺎ ً ﻭﻭﺟ ﻪ‬
‫)‪(٣‬‬
‫ﻴﻦ‪ ،‬ﻭﻣﻤ ﻦ ﺻ ﺮﺡ ﺑ ﻪ‬ ‫ﺍﻟﻈ ِّﻦ‪ /‬ﺑﻤﻨﺰﻟ ِﺔ ﺍﻟﻴﻘ ِ‬ ‫ﺃﻥ ﻏﻠﺒ ﺔ ﱠ‬ ‫]ﺳ ﻘﻮﻁﻪ[)‪ (٢‬ﻣ ﺎ ﺍﺷ ﺘﻬﺮ ﻣ ﻦ ﱠ‬
‫ﺷ ْﻴﺌًﺎ ﺃَﻭ ﻻ ؟‬
‫ﺷ ﱠﻚ َﻫ ْﻞ ﻓَﻌَ َﻞ َ‬ ‫ﻒ" ﻓﻴﻤ ﺎ ﺳ ﻴﺄﺗﻲ ﻗﺮﻳﺒ ﺎ ً ﺑﻌ ﺪ ‪ ‬ﻗﺎﻋ ﺪﺓ‪َ )) :‬ﻣ ْﻦ َ‬ ‫"ﺍﻟﻤ ﺼ ِﻨّ ُ‬
‫ﺍﻟﻈ ِّﻦ(()‪ (٥‬ﻭﻗﻮﻟﻪ‪:‬‬‫ﻏﺎﻟﺐ ﱠ‬ ‫ُ‬ ‫ﺑﺎﻟﻴﻘﻴﻦ‬
‫ِ‬ ‫ﺻ ُﻞ ﺃَﻧﱠﻪُ ﻟَ ْﻢ ﻳَ ْﻔﻌَ ْﻞ(()‪ (٤‬ﺣﻴﺚ ﻗﺎﻝ‪)) :‬ﻭﺍﻟﻤﺮﺍﺩُ ﺑﻪ ﺃﻱ‬ ‫ﻓَ ْﺎﻷ َ ْ‬
‫ﺍﻟﻈ ِّﻦ ﺑ ﻞ ﻓ ﻲ ﺧ ﺼﻮﺹ‬ ‫ﺍﻟﻈ ّﻦ ﻋﻠﻴﻪ‪ .‬ﻗﻠﻨﺎ‪ :‬ﻧﻌ ﻢ‪ .‬ﻟﻜ ﻦ ﻟ ﻴﺲ ﺍﻟﻜ ﻼ ُﻡ ﻓ ﻲ ﻣﻄﻠ ﻖ ﱠ‬ ‫ﻓﻘﺪ ﻳﻄﻠﻖ ﱠ‬
‫ﻏﻠﺒﺔ ﱠ‬
‫ﺍﻟﻈ ِّﻦ‪.‬‬
‫ﺎﺭﺓ َ)‪ .(٦‬ﺳﻴﺬﻛﺮ ﺁﺧﺮ ﻛﺘﺎﺏ‬ ‫ﺿﻰ َﻭ َﻻ َﻛﻔﱠ َ‬ ‫ﻅ َﻬ َﺭ ﺃَﻧﱠﻪُ ﺃ َ َﻛ َﻝ ﺑَ ْﻌ َﺩﻩُ ﻗَ َ‬
‫‪َ  =٣٩‬ﻭﻟَ ْﻭ َ‬

‫ﺎﻥ َﻭﺗ َ َﻣﺎ ُﻣﻪُ ﻓِﻲ ﺍﻟﺷ ْﱠﺭﺡِ ِﻣ َﻥ ﺍﻟ ﱠ‬

‫ﺻ ْﻭ ِﻡ‬ ‫‪َ =٤٠‬ﻭﻓِﻲ ﺍ ْﻟ َﻛﻔﱠ َ‬
‫ﺎﺭ ِﺓ ِﺭ َﻭﺍﻳَﺗ َ ِ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ« )‪ (٧‬ﻣ ﺎ ﻣﻨ ﻪ ﻳ ﺴﺘﻔﺎﺩ ﺃﻥ ﻭﺟ ﻮﺏ‬
‫ﺃﻥ ﻋﻠﻴ ﻪ ﺍﻟﻜﻔ ﺎﺭﺓ‪ ،‬ﻭﺳ ﻴﺄﺗﻲ ﻋ ﻦ » ﱠ‬
‫ﺍﻟ ﺼﻮﻡ ﱠ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٧٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻗﺎﻋ ﺪﺓ ﻓﻘﻬﻴ ﺔ ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ‪،/٥٥/‬ﻭ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ﻋﻠ ﻰ‬
‫ﺣﺎﺷﻴﺔ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ‪.٢٠٤/١‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٤/١‬‬
‫ً‬
‫)‪(٦‬ﺍﻟﻜﻔﺎﺭﺓ‪ :‬ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎء ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ؛ﻷﻧﻪ ﻟ ﻢ ﻳﻔﻄ ﺮ ﻣﺘﻌﻤ ﺪﺍ◌ً ﺑ ﻞ‬
‫ﻣﺨﻄﺌﺎً‪،‬ﻭﻭﺟﻪ ﻗﻮﻟﻬﻢ ﺑﺄﻥ ﺍﻟﻘﻀﺎء ﻳﺜﺒﺖ ﺑﻤﻄﻠﻖ ﺍﻹﻓﺴﺎﺩ ﺳﻮﺍء ﻛ ﺎﻥ ﺻ ﻮﺭﺓ ﻭﻣﻌﻨ ﻰ‪،‬ﺃﻭ ﺻ ﻮﺭﺓ ﻻ‬
‫ﻣﻌﻨ ﻰ‪ ،‬ﺃﻭ ﻣﻌﻨ ﻰ ﻻ ﺻﻮﺭﺓ‪،‬ﻭﺳ ﻮﺍء ﻛ ﺎﻥ ﻋﻤ ﺪﺍً‪،‬ﺃﻭ ﺧﻄﺄً‪،‬ﻭﺳ ﻮﺍء ﻛ ﺎﻥ ﺑﻌ ﺬﺭ ﺃﻭ ﺑﻐﻴ ﺮ ﻋ ﺬﺭ؛ﻷﻥ‬
‫ﺍﻟﻘ ﻀﺎء ﻳﺠ ﺐ ﺟﺒ ﺮﺍ ﻟﻠﻔﺎﺋ ﺖ ﻓﻴ ﺴﺘﺪﻋﻲ ﻓ ﻮﺍﺕ ﺍﻟ ﺼﻮﻡ ﻻ ﻏﻴﺮ‪،‬ﻭﺍﻟﻔ ﻮﺍﺕ ﻳﺤ ﺼﻞ ﺑﻤﻄﻠ ﻖ ﺍﻹﻓ ﺴﺎﺩ‬
‫ﻰ ﺃ ﱠﻣ ﺎ ﺍﻟﻜﻔ ﺎﺭﺓ ﻓﻴﺘﻌﻠ ﻖ‬
‫ﻓﺘﻘ ﻊ ﺍﻟﺤﺎﺟ ﺔ ﺇﻟ ﻰ ﺍﻟﺠﺒ ﺮ = = ﺑﺎﻟﻘ ﻀﺎء ﻟﻴﻘ ﻮﻡ ﻣﻘ ﺎﻡ ﺍﻟﻔﺎﺋ ﺖ ﻓﻴﻨﺠﺒ ﺮ ﻣﻌﻨ ً‬
‫ﻭﺟﻮﺑﻬﺎ ﺑﺈﻓﺴﺎﺩ ﻣﺨ ﺼﻮﺹ ﻭﻫ ﻮ ﺍﻹﻓﻄ ﺎﺭ ﺍﻟﻜﺎﻣ ﻞ ﺑﻮﺟ ﻮﺩ ﺍﻷﻛ ﻞ ﺃﻭ ﺍﻟ ﺸﺮﺏ ﺃﻭ ﺍﻟﺠﻤ ﺎﻉ ﺻ ﻮﺭﺓ‬
‫ﻭﻣﻌﻨ ﻰ ﻣﺘﻌﻤ ﺪﺍ ً ﻣ ﻦ ﻏﻴ ﺮ ﻋ ﺬﺭ ﻣﺒ ﻴﺢ ﻭﻻ ﻣ ﺮﺧﺺ ﻭﻻ ﺷ ﺒﻬﺔ ﺍﻹﺑﺎﺣ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٧٧/٣‬ﻭ ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٠٥،١٠٠/٢‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ‬
‫ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٢٦٥/١‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪،٢٠٣/٤‬‬
‫ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،٢٦٩/٢‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪٣٧٨/٤‬‬
‫ﻭ‪ ،٣٢٦/٦‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٤/٣‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٧٣/٣‬‬
‫ﺎﻓﻆ ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﺷ ﻬﺎﺏ ﺑ ﻦ‬ ‫)‪»(٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ«‪ :‬ﺃﻭ ﺍﻟﺒﺰﺍﺯﻳ ﺔ ﻓ ﻲ ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻟﻺﻣ ﺎﻡ ﺣ ِ‬
‫ﻳﻮﺳﻒ ﺍﻟﻜﺮﺩﺭﻱ‪ ،‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﺒﺰﺍﺯﻱ‪ ،‬ﺃﻭ ﺑﺎﺑﻦ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٢٧‬ﻫـ‪ ،‬ﻭﻫﻮ ﻛﺘ ﺎﺏ ﺟ ﺎﻣﻊ‪،‬‬
‫ﻟﺨ ﺺ ﻓﻴ ﻪ ﺯﺑ ﺪﺓ ﻣ ﺴﺎﺋﻞ ﺍﻟﻔﺘ ﺎﻭﻯ ﻭﺍﻟﻮﺍﻗﻌ ﺎﺕ ﻣ ﻦ ﺍﻟﻜﺘ ﺐ ﺍﻟﻤﺨﺘﻠﻔ ﺔ‪ ،‬ﻭﺭﺟ ﺢ ﻣ ﺎ ﺳ ﺎﻋﺪﻩ ﺍﻟ ﺪﻟﻴﻞ‪،‬‬
‫ﻭﺳ ﻤﺎﻩ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟ ﻮﺟﻴﺰ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،٢٤٢/١‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤﻄﺒﻮﻋ ﺎﺕ‬

‫‪١٥٦‬‬
 ‫ﺍﻟﻜﻔﺎﺭﺓ ﻫﻨﺎ ﻳﻜﻮﻥ ﺃﻭﻟﻮﻳﺎ ً)‪.(١‬‬
‫ﺎﻥ)‪ .(٢‬ﻓﻲ »ﺍﻟﺒَﺪَﺍﺋِ ِﻊ«)‪ :(٣‬ﺍﻟﺼﺤﻴﺢ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ‬ ‫‪َ  =٤٠‬ﻭﻓِﻲ ْﺍﻟ َﻛﻔﱠ َ‬
‫ﺎﺭ ِﺓ ِﺭ َﻭﺍﻳَﺗ َ ِ‬
‫ﻗﺎﻝ‪:‬‬
‫ﺳ َﻭ ِﺓ ﺍ ْﻟ ُﻣﻘَ ﱠﺭ َﺭﺗ َ ْﻳ ِﻥ ﻓِ ﻲ ُﻣ ﱠﺩ ٍﺓ‬
‫ﺻﻭ ِﻝ ﺍﻟﻧﱠﻔَﻘَ ِﺔ‪َ ،‬ﻭﺍ ْﻟ ُﻛ ْ‬ ‫ﺕ ﺍ ْﻟ َﻣ ْﺭﺃَﺓُ َ‬
‫ﻋ َﺩ َﻡ ُﻭ ُ‬ ‫ﻋ ِ‬‫‪ =٤١‬ﺍ ﱠﺩ َ‬
‫ﻋ ﻰ ﺩ َْﻓ َﻊ‬‫ﻭﻥ ﺇﺫَﺍ ﺍ ﱠﺩ َ‬ ‫َﻣﺩِﻳ َﺩ ٍﺓ ﻓَﺎ ْﻟﻘَ ْﻭ ُﻝ ﻟَ َﻬﺎ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ ﺑَﻘَﺎ ُﺅ ُﻫ َﻣﺎ ﻓِﻲ ِﺫ ﱠﻣﺗِ ِﻪ ﻛَﺎ ْﻟ َﻣ ْﺩﻳُ ِ‬
‫ﺍﻟ ﱠﺩ ْﻳ ِﻥ َﻭﺃ َ ْﻧﻛ ََﺭ ﺍﻟﺩﱠﺍﺋِ ُﻥ‬
‫)‪(٤‬‬
‫ﺸﺒﻬﺔ‬‫ﻷﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﺮﻭﺏ ﻗ ﺎﺋﻢ ﻓﻜﺎﻧ ﺖ ﺍﻟ ﺸﺒﻬﺔ ﺛﺎﺑﺘ ﺔ‪ ،‬ﻭﻫ ﺬﻩ ﺍﻟﻜﻔﱠ ﺎﺭﺓ ﻻ ﺗﺠ ﺐ ﻣ ﻊ ﺍﻟ ﱡ‬
‫ﻱ")‪.(٥‬‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻧﻘﻞ ﺑﻌﺾ ﺍﻟﻔﻀﻼء ﻋ ﻦ» ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﺃﻓﻄ ﺮ ﻭﺃﻛﺒ ﺮ ﺭﺃﻳ ﻪ ﺃﻥ‬
‫ﺍﻟ ﺸﻤﺲ ﻟ ﻢ ﺗﻐ ﺮﺏ ﻗ ﻀﻰ ﻭﻛﻔﱠ ﺮ‪ ،‬ﱠ‬
‫ﻷﻥ ﺍﻷﺻ َﻞ ﺩﻭﺍ ُﻡ ﺍﻟﺜﺎﺑ ﺖِ‪ ،‬ﻭﻗ ﺪ ﺍﻧ ﻀ ﱠﻢ ﺇﻟﻴ ﻪ ﺃﻛﺒ ﺮ‬
‫ﺍﻟ ﺮﺃﻱ(()‪ (٦‬ﺍﻟ ﺦ‪.‬ﻭﻫ ﺬﺍ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﻨﺒﻐ ﻲ ﺍﻋﺘﻤ ﺎﺩُﻩ ﻟﻤ ﺎ ﻋ ﺮﻑ ﻣ ﻦ ]ﺃﻥ[ ﺃﻛﺒ ﺮ ﺍﻟ ﺮﺃﻱ‬
‫)‪(٧‬‬

‫ﺑﻤﻨﺰﻟ ﺔ ﺍﻟﻴﻘ ﻴﻦ‪ ،‬ﻭﻫ ﺬﺍ ﻫ ﻮ ﺍﻟ ﺬﻱ ﺃﺣﻠﻨ ﺎ ﻋﻠﻴ ﻪ ﺑﻘﻮﻟﻨ ﺎ ﻓﻴﻤ ﺎ ﺳ ﺒﻖ‪ ] :‬ﻭﺳ ﻴﺄﺗﻲ[)‪ (٨‬ﻋ ﻦ‬
‫» ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﺍﻟﺦ‪.‬‬
‫ﺻ ﻭ ِﻝ ﺍﻟﻧﱠﻔَﻘَ ِﺔ)‪ (١٠‬ﺍﻟ ﺦ‪ .‬ﻗﻴ ﻞ‪ :‬ﻳ ﺸﻜﻞ‬ ‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ َ‬
‫)‪( ٩‬‬
‫ﻋ َﺩ َﻡ‪ُ /‬ﻭ ُ‬ ‫‪  =٤١‬ﺍ ﱠﺩ َ‬
‫ﻋ ِ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.٥٥٥/١‬‬

‫)‪(١‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ ‪ ) ١٠٠/٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٣٤٢/١‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٣٧٥/٢‬‬
‫ﻭﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪ ،٢٠٤/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪.٢٠٦/٢‬‬
‫)‪ »(٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ « ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔ ﻲ ﻟﻌ ﻼء ﺍﻟ ﺪﻳﻦ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺑ ﻦ ﻣ ﺴﻌﻮﺩ ﺑ ﻦ‬
‫ﺃﺣﻤ ﺪ ﺍﻟﻜﺎﺳ ﺎﻧﻲ )‪٥٨٧‬ﻫ ـ (‪ ،‬ﻭﻫ ﻮ ﺷ ﺮﺡ ﻟﻜﺘ ﺎﺏ ﺗﺤﻔ ﺔ ﺍﻟﻔﻘﻬ ﺎء ﻟﻠ ﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﻟﻜﻨ ﻪ ﻣ ﺰﺝ ﺍﻷﺻ ﻞ‬
‫ﺑﺎﻟﺸﺮﺡ ﺩﻭﻥ ﺃﻥ ﻳﺒﻘﻲ ﺗﻤﻴﻴﺰﺍ ً ﺑﻴﻨﻬﻤ ﺎ‪ ،‬ﻭﻟ ﻢ ﻳﻠﺘ ﺰﻡ ﺗﺮﺗﻴ ﺐ ﺍﻟﺘﺤﻔ ﺔ ﻓ ﻲ ﺍﻷﺑ ﻮﺍﺏ ﻭﺍﻟﻔ ﺼﻮﻝ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٣٧١ /١‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٧٠/٢‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴ ﺔ‬
‫ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١٥٤٠/٢‬‬
‫)‪(٤‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﺠﺐ ﺍﻟﻜﻔﺎﺭﺓ ﻷﻥ ﻏﺎﻟﺐ ﺍﻟﺮﺃﻱ ﻧﺰﻝ ﻣﻨﺰﻟﺔ ﺍﻟﻴﻘﻴﻦ‪ .‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.١٠٦/٢‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠١/١‬‬
‫)‪(٦‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ) ١٠٠/٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠٧ /‬ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(١٠‬ﻟﻮ ﺍﺩﻋﺖ ﺍﻟﻤﺮﺃﺓ ﻋﺪﻡ ﻭﺻﻮﻝ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﺍﻟﻤﻘ ﺮﺭﺗﻴﻦ ﻟﻬ ﺎ ﻓ ﻲ ﻣ ﺪﺓ ﻣﻌﻴﻨ ﺔ ﻓ ﺎﻟﻘﻮﻝ ﻟﻬ ﺎ؛ ﻷﻥ‬
‫ﺍﻷﺻﻞ ﺍﻟﻤﺘﻴﻘﻦ ﺑﻘﺎﺅﻫ ﺎ ﻓ ﻲ ﺫﻣ ﺔ ﺍﻟ ﺰﻭﺝ‪ .‬ﺃﻣ ﺎ ﺩﻋ ﻮﺍﻩ ﻓﻤ ﺸﻜﻮﻙ ﻓﻴﻬ ﺎ ﻭﻻ ﻳُ ﺰﺍﻝ ﻳﻘ ﻴﻦ ﺑ ﺸﻚ‪ ،‬ﻭﻫ ﺬﺍ‬

‫‪١٥٧‬‬
 ‫ﻋﻠﻰ‪........‬‬
‫‪.........................................................................................‬‬
‫ﺖ)‪ ،(٢‬ﻣ ﻊ ﱠ‬
‫ﺃﻥ‬ ‫ﺻ ِﺪّﻗَ ْ‬‫ﻲ ﻋ ﺪﺗﻬﺎ ﻓ ﻲ ﻣ ﺪﺓٍ ﺗﺤﺘﻤﻠ ﻪ ُ‬ ‫ﻫﺬﺍ ﺃﻧﱠﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﺍﺩﻋ ِ‬
‫ﺖ ﺍﻟﻤ ﺮﺃﺓ ُ ُﻣ ﻀ ﱠ‬
‫)‪(١‬‬

‫ﺖ ﺍﻟﻤﻄﻠﻘ ﺔ ﺍﻣﺘ ﺪﺍﺩ ﺍﻟﻄﻬ ﺮ ﻭﻋ ﺪﻡ ﺍﻧﻘ ﻀﺎء ﺍﻟﻌ ﺪﺓ‬ ‫ﺍﻷﺻ َﻞ ﺑﻘ ﺎ ُء ﺍﻟﻌ ﺪﱠﺓِ ﻓﻘ ﺪ ﻗ ﺎﻟﻮﺍ‪ :‬ﻟ ﻮ ﺍﺩﻋ ِ‬
‫ﺖ ﻭﻟﻬ ﺎ ﺍﻟﻨﻔﻘ ﺔ‪ ،‬ﻷﻥ ﺍﻷﺻ ﻞ ﺑﻘﺎﺅﻫﻤ ﺎ‪ ،‬ﻭﻳ ﺸﻜﻞ ﺃﻳ ﻀﺎ ً ﺑ ﺄﻥ ﺍﻟﻤ ﻮﺩﻉ ﻟ ﻮ ﺍﺩﻋ ﻰ ﺭﺩ‬ ‫ﺻ ِﺪّﻗَ ْ‬
‫ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ﻱ" ‪.‬‬ ‫ﺍﻟﻮﺩﻳﻌﺔ ﺃﻭ ﺍﺩﻋﻰ‪ /‬ﺍﻟﻬﻼﻙ ﻓﺎﻟﻘﻮﻝ ‪ ‬ﻣﻊ ﱠ‬
‫ﺃﻥ ﺍﻷﺻ َﻞ ﺍﻟﺒﻘﺎ ُء " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﻲ ﻣﺪﺓ ﺗﺤﺘﻤﻠﻪ‪ .‬ﺃﻱ ﻭﺍﻟﺤﺎﻝ ﺃﻧﱠﻬﺎ ﺍﺩﻋﺖ ﺍﻧﻘﻀﺎء ﻋﺪﺗﻬﺎ ﺑﺎﻟﺤﻴﺾ‪ ،‬ﻳﺪﻝ ﻋﻠﻴ ﻪ‬
‫ﻣﺎ ﺫﻛﺮﻩ‬
‫ﻳﻥ ِﻣ ْﻥ ْﺍﻟ َﻭ ْ‬
‫ﻁ ِء ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ُﻣ ْﻧ َﻛ ِﺭ ِﻩ ؛ ِﻷ َ ﱠﻥ‬ ‫ﺎﻥ ﻓِﻲ ﺍﻟﺗ ﱠ ْﻣ ِﻛ ِ‬ ‫ﻑ ﱠ‬
‫ﺍﻟﺯ ْﻭ َﺟ ِ‬ ‫ﺍﺧﺗَﻠَ َ‬
‫‪َ =٤٢‬ﻭﻟَﻭ ْ‬
‫ﺎء‬
‫ﺿ ِ‬ ‫ﺍﻟﺭ َ‬
‫ﻋ َﺩ ُﻡ ِ ّ‬ ‫ﺻ َﻝ َ‬ ‫ﺍﻟﺭ ِ ّﺩ ﻟَ َﻬﺎ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺕ َﻭ ﱠ‬ ‫ﺍﺧﺗَﻠَﻔَﺎ ﻓِﻲ ﺍﻟ ﱡ‬
‫ﺳ ُﻛﻭ ِ‬ ‫ﻋ َﺩ ُﻣﻪُ َﻭﻟَ ْﻭ ْ‬ ‫ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬
‫ﻓﻲ »ﺍﻟﻘﻨﻴ ِﺔ«)‪ (٦‬ﻣﻦ ﺃﻧﱠﻬﺎ؛ ﺇﺫﺍ ﻗﺎﻟﺖ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻲ ﻓﻲ ﻳﻮﻡ ﺃﻭ ﺃﻗﻞ ﺗُﺼﺪ ُﱠﻕ ﺃﻳﻀﺎً‪ ،‬ﻭﺇﻥ ﻟ ﻢ‬

‫ﺍﻟﺤﻜﻢ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻣ ﻦ ﺍﻟﻔﻘﻬ ﺎء ﺧﻼﻓ ﺎ ً ﻟﻤﺎﻟ ﻚ ﺭﺣﻤ ﻪ ﷲ ﻓﺈﻧ ﻪ ﻗ ﺎﻝ‪ :‬ﺍﻟﻘ ﻮﻝ ﻗ ﻮﻝ ﺍﻟ ﺰﻭﺝ ﻭﻳﺤﻠ ﻒ‬
‫ﺳﻮﺍء ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻋﺪﻳﻤﺎ ﺃﻭ ﻣﻮﺳﺮﺍ‪ ،‬ﻭﺃﺳﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﺣﻤﻪ ﷲ ﺫﻟﻚ ﺇﻟ ﻰ ﺍﻟﻌ ﺮﻑ ﺣﻴ ﺚ ﻗ ﺎﻝ ﻓ ﻲ‬
‫ﻛﺎﻧﺖ ﻣﻘﻴﻤﺔ ﻓ ﻲ ﺑﻴ ﺖ ﺯﻭﺟﻬ ﺎ ﻣ ﺪﺓ ﺗﺄﻛ ﻞ ﻭﺗ ﺸﺮﺏ ﻭﺗﻜﺘ ﺴﻲ ﻛﻤ ﺎ‬ ‫ﻓﺘﺎﻭﻳﻪ ﺍﻟﻜﺒﺮﻯ‪ )) :‬ﺇﺫﺍ‬
‫ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺛﻢ ﺗﻨﺎﺯﻉ ﺍﻟﺰﻭﺟﺎﻥ ﻓﻲ = = ﺫﻟﻚ‪ ...‬ﻓ ﺎﻟﻘﻮﻝ ﻗ ﻮﻝ ﻣ ﻦ ﻳ ﺸﻬﺪ ﻟ ﻪ ﺍﻟﻌ ﺮﻑ ﻭﺍﻟﻌ ﺎﺩﺓ‬
‫ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ((‪ .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،٣٧٨/٣‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ‬
‫ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،٢٩/٤‬ﻭ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪،٥٥١/١‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ‬
‫‪ ،١٨٠/٢‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٥٢٠/٢‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٩٦/٥‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ‬
‫ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٣٢١/١‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،١٦٧/٨‬ﻭ ﺍﻟﻘﻮﺍﻋ ﺪ ﻻﺑ ﻦ ﺭﺟ ﺐ‬
‫‪./٣٣٩/‬‬
‫)‪(١‬ﺃﻱ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺳﻴﺬﻛﺮﻫﺎ ﺍﻟﻤﺤﺸﻲ ـ ﺍﻟﺤﻤﻮﻱ ـ ﻫ ﻲ ﻣ ﻦ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﺨﺎﺭﺟ ﺔ ﻋ ﻦ ﻗﺎﻋ ﺪﺓ‬
‫))ﺍﻷﺻﻞ ﺑﻘﺎء ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ((‪.‬‬
‫)‪(٢‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٠٥/٥‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ‬
‫‪،٤٦٥/٣‬ﻭ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪،/٥٣/‬ﻭ ﺍﻟﻐﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ ﺍﻟﻮﺭﺩﻳ ﺔ ﻟﻠ ﺸﻴﺦ‬
‫ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪.٣٥٣/٤‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،١١٣/١١‬ﻭ ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻜﺮﺍﺑﻴ ﺴﻲ ‪،٢٩/٢‬ﻭ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ‬
‫‪ ،٢٣١/٤‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٤٣٩/٤‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‬
‫‪،٢٧٤/٨‬ﻭ ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪،١٤٣/٤‬ﻭ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ،/٥٢/‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‬
‫‪،٣٠٧ ،٣٠٤/٦‬ﻭ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.٤٢٢/٥‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠١/١‬‬
‫)‪(٦‬ﻗﻨﻴﺔ ﺍﻟﻤﻨﻴﺔ‪ :‬ﻟﻤﺨﺘﺎﺭ ﺑﻦ ﻣﺤﻤﻮﺩ ﺑﻦ ﷴ‪ ،‬ﺃﺑﻲ ﺍﻟﺮﺟﺎ‪ ،‬ﺍﻟﺰﺍﻫﺪﻱ ﺍﻟﻐﺰﻣﻴﻨﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦٥٨‬ﻫ ـ‪،‬‬
‫ﻣ ﻦ ﺃﻛ ﺎﺑﺮ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﺃﺧ ﺬﻫﺎ ﻣ ﻦ ﻛﺘ ﺎﺏ ﺷ ﻴﺨﻪ ﻣﻨﻴ ﺔ ﺍﻟﻔﻘﻬ ﺎء‪ ،‬ﻟﻔﺨ ﺮ ﺍﻟ ﺪﻳﻦ ﺑ ﺪﻳﻊ ﺑ ﻦ ﺃﺑ ﻲ ﻣﻨ ﺼﻮﺭ‬
‫ﺍﻟﻌﺮﺍﻗﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻬﺎ ﺑﺤﺮ ﻣﺤﻴﻂ‪ ،‬ﻓﺎﺳﺘﻘﺼﻰ ﻟﺒﺎﺑﻬ ﺎ‪ ،‬ﻭﺳ ﻤﺎﻩ ﻗﻨﻴ ﺔ ﺍﻟﻤﻨﻴ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬

‫‪١٥٨‬‬
 ‫ﺗﻘﻞ ﺃﺳﻘﻄﺖ ﻻﺣﺘﻤﺎﻟﻪ)‪ (١‬ﺍﻫـ‪.‬‬
‫ﻳﻥ ِﻣ ﻥَ ْﺍﻟ َﻭ ْ‬
‫ﻁ ِء ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ‬ ‫ﺎﻥ ﻓِ ﻲ ﺍﻟﺗ ﱠ ْﻣ ِﻛ ِ‬ ‫ﻑ ﱠ‬
‫ﺍﻟﺯ ْﻭ َﺟ ِ‬ ‫‪َ  =٤٢‬ﻭﻟَ ﻭ ﺍ ْﺧﺗَﻠَ َ‬
‫ﻘﺎﻟﺖ‪ :‬ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺎﺭ«)‪ :(٤‬ﺍﻓﺘﺮﻗﺎ ﻓَ ْ‬ ‫ﺼ ِ‬
‫)‪(٣‬‬
‫ﻨﻮﻳﺮ‪ /‬ﺍﻷﺑ ِ‬
‫)‪(٢‬‬
‫ِﻟ ُﻣ ْﻧ َﻛ ِﺭ ِﻩ ‪ .‬ﻳﺨﺎﻟﻔﻪ ﻣﺎ ﻓﻲ »ﺗ َ ِ‬
‫ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﺎﻟﻘﻮ ُﻝ‬
‫ﺍﻟﺭ ْﺟﻌَ ِﺔ ﻓِﻳ َﻬ ﺎ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ َﻬ ﺎ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ‬ ‫ﺍﺧﺗَﻠَﻔَ ﺎ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌ ﱠﺩﺓِ ﻓِ ﻲ ﱠ‬ ‫‪َ =٤٣‬ﻭﻟَ ْﻭ ْ‬
‫ﺍﻹ ْﺧﺑَ َ‬
‫ﺎﺭ‪.‬‬ ‫َﺕ ﻗَﺎﺋِ َﻣﺔً ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَﻪُ ؛ ِﻷَﻧﱠﻪُ ﻳَ ْﻣ ِﻠﻙُ ْ ِ‬
‫ﺍﻹ ْﻧﺷَﺎ َء ﻓَﻳَ ْﻣ ِﻠﻙُ ْ ِ‬ ‫ﻋ َﺩ ُﻣ َﻬﺎ َﻭﻟَ ْﻭ َﻛﺎﻧ ْ‬
‫َ‬
‫ﻗﻮﻟُﻬﺎ)‪ (٥‬ﻭﻋ ﺰﺍﻩ ﻓ ﻲ ﺍﻟ ﺸﺮﺡ» ﻟﻠ ِﻘﻨﻴ ِﺔ « ﻭﻋﻠﻠ ﻪ ﻓ ﻲ »ﺍﻟ ِﻘﻨﻴ ِﺔ« ﺑﺄﻧﱠﻬ ﺎ ﺗﻨﻜ ﺮ ﺳ ﻘﻮﻁ ﻧ ﺼﻒ‬
‫ﺍﻟﻤﻬﺮ)‪ (٦‬ﻛﺬﺍ ﺫﻛﺮﻩ)) ﺍﻟﻐ ِ َّﺰﻱ)‪.(((٧‬‬
‫‪َ  =٤٣‬ﻭﻟَ ْﻭ ﺍ ْﺧﺗَﻠَﻔَ ﺎ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌ ﱠﺩﺓِ ﻓِ ﻲ ﱠ‬
‫)‪(٨‬‬
‫ﺍﻟﺭ ْﺟﻌَ ِﺔ ﻓِﻳ َﻬ ﺎ ﺍﻟ ﺦ‪ .‬ﻓ ﻲ » ﻓَ ﺘْ ِ‬
‫ﺢ‬

‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٦٥٨/٧‬ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٣٥٧/٢‬‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٦٥/٤‬‬
‫)‪(٢‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‪ .‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ‪،٢٢٩/٢‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ‬
‫ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺸﻴﺦ ﻋﻠﻴﺶ ‪ ،١٦٠/٤‬ﻭﻓﻲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ﺍﻟﻘ ﻮﻝ ﻗﻮﻟ ﻪ‪ /٥٢/‬ﻭﻗ ﺎﻝ‬
‫ﻓ ﻲ ﻣﻮﺿ ﻊ ﺁﺧ ﺮ ﻟ ﻮ ﺟ ﺮﺕ ﺧﻠ ﻮﺓ ﺑ ﻴﻦ ﺍﻟ ﺰﻭﺟﻴﻦ ﻭﺍﺩﻋ ﺖ ﺍﻹﺻ ﺎﺑﺔ ﻓﻘ ﻮﻻﻥ ﺃﺻ ﺤﻬﻤﺎ ﺗ ﺼﺪﻳﻖ‬
‫ﻷﻥ ﺍﻟﻈ ﺎﻫﺮ ﻣ ﻦ ﺍﻟﺨﻠ ﻮﺓ ﺍﻹﺻ ﺎﺑﺔ‬ ‫ﺍﻟﻤﻨﻜ ﺮﺓ؛ ﻷﻥ ﺍﻷﺻ ﻞ ﻋﻠﻤﻬ ﺎ‪ ،‬ﻭﺍﻟﺜ ﺎﻧﻲ ﺗ ﺼﺪﻳﻖ ﻣ ﺪﻋﻴﻬﺎ؛ ﱠ‬
‫ﻏﺎﻟﺒﺎ ً‪،/٦٥/‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪:‬ﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﺰﻭﺟ ﺎﻥ ﻓ ﻲ ﺍﻟﺘﻤﻜ ﻴﻦ ﻓﻘﺎﻟ ﺖ‪ :‬ﻣﻜﻨ ﺖ ﻓ ﻲ ﻭﻗ ﺖ ﻛ ﺬﺍ ﻓ ﺄﻧﻜﺮ‬
‫ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻣﻪ‪ ٠‬ﻳﻨﻈﺮ‪ :‬ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠ ﺮ‬ ‫ﺻﺪِّﻕ ﺑﻴﻤﻴﻨﻪ؛ ﱠ‬
‫ﻭﻻ ﺑﻴﻨﺔ ُ‬
‫ﺍﻟﻬﻴﺘﻤﻲ ‪،٣٢٣/٨‬ﻭﺗﺤﻔﺔ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺨﻄﻴﺐ ﻟﻠﺒﺠﻴﺮﻣﻲ‪.٨٨/٤‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻳﻘﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣ ﺔ‪)):‬ﻭﺇﻥ ﺍﺧﺘﻠ ﻒ ﻓ ﻲ ﺍﻟﺘﻤﻜ ﻴﻦ ﺍﻟﻤﻮﺟ ﺐ ﻟﻠﻨﻔﻘ ﺔ‪،‬ﺃﻭ ﻓ ﻲ ﻭﻗﺘ ﻪ‪،‬ﻓﻘﺎﻟﺖ‬
‫ﻛ ﺎﻥ ﺫﻟ ﻚ ﻓ ﻲ ﺷ ﻬﺮ‪.‬ﻓﻘ ﺎﻝ ﺑ ﻞ ﻣ ﻦ ﻳ ﻮﻡ ﻓ ﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ؛ﻷﻧ ﻪ ﻣﻨﻜ ﺮ ﻭﺍﻷﺻ ﻞ ﻣﻌ ﻪ‪٠‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ‪١٦٧٠/٨‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٧٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺏ (‬
‫)‪(٤‬ﺗﻨ ﻮﻳﺮ ﺍﻷﺑ ﺼﺎﺭ ﻭﺟ ﺎﻣﻊ ﺍﻟﺒﺤ ﺎﺭ ﻟﻠ ﺸﻴﺦ ﺷ ﻤﺲ ﺍﻟ ﺪﻳﻦ‪ ،‬ﷴ ﺑ ﻦ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺗﻤﺮﺗ ﺎﺵ‪،‬‬
‫ﺍﻟﻐ ﺰﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٠٤‬ﻫ ـ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﻣ ﺴﺎﺋﻞ ﺍﻟﻤﺘ ﻮﻥ ﺍﻟﻤﻌﺘﻤ ﺪﺓ ﻋﻮﻧ ﺎ ﻟﻤ ﻦ ﺍﺑﺘﻠ ﻲ‬
‫ﺑﺎﻟﻘﻀﺎء ﻭﺍﻟﻔﺘﻮﻯ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،٥٠١/١‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪.١٩٧/١٠‬‬
‫)‪(٥‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ))ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ((‪١٢١/٣‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪١٥٤/٣‬‬
‫ﻱ ) ﻣﺨﻄ ﻮﻁ‬ ‫)‪(٧‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻟﻺﻣﺎﻡ ﺻ ﺎﻟﺢ ﺍﻟﺘﻤﺮﺗﺎﺷ ﻲ ﺍﻟﻐَ ِ ّﺰ ّ‬
‫ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ( ﺑﺮﻗﻢ‪ ( ٥١٩٣ ) :‬ﻕ‪/٤٢‬ﺏ‪،‬ﻭ ‪/٤٣‬ﺃ‪.‬‬
‫)‪))(٨‬ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻲ ﺍﻟﺮﺟﻌﺔ((ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻣﻄﻠﻘﺘﻪ ﺍﻟﺮﺟﻌﻴ ﺔ ﺃﻧ ﻪ ﺭﺍﺟﻌﻬ ﺎ ﺃﻣ ﺲ ﺃﻭ‬
‫ﻗﺒﻞ ﺷﻬﺮ ﺻﺪﻕ ﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻌﺪﺓ؛ ﻷﻧﻪ ﺃﺧﺒﺮ ﺑﻤﺎ ﻳﻤﻠﻚ ﺍﺳﺘﺌﻨﺎﻓﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺘﻬﻤﺎ ً ﻓﻲ ﺍﻹﺧﺒ ﺎﺭ‪،‬‬
‫ﻭﻻ ﻳُﺼﺪﻕ ﺇﺫﺍ ﻗﺎﻝ ﺑﻌﺪ ﺍﻧﻘﻀﺎء ﻋﺪﺗﻬﺎ ﺇﻧﻪ ﻛﺎﻥ ﺭﺍﺟﻌﻬﺎ ﻓﻲ ﻋ ﺪﺗﻬﺎ ﻓ ﺄﻧﻜﺮﺕ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻗﻮﻟﻬ ﺎ؛ ﻷﻧ ﻪ‬
‫ﺍﺩﻋﻰ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻓﻲ ﺯﻣﻦ ﻻ ﻳﻤﻠﻚ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻓﻴﻪ‪ ٠‬ﻭﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟ ﺰﻭﺝ ﺑﻌ ﺪ ﺍﻧﻘ ﻀﺎء ﺍﻟﻌ ﺪﺓ ﺃﻧ ﻪ ﻗ ﺪ‬
‫ﺭﺍﺟ ﻊ ﻣﻄﻠﻘﺘ ﻪ ﻓ ﻲ ﺃﺛﻨ ﺎء ﺍﻟﻌ ﺪﺓ ﻭﺃﻗ ﺎﻡ ﺑﻴﻨ ﺔ ﻋﻠ ﻰ ﺫﻟ ﻚ ﺻ ﺤﺖ ﺭﺟﻌﺘ ﻪ‪٠‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧ ﺴﻲ‪،٢١/٦‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪،٤٧٠/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑ ﺪﻳﻦ‪،٣٩٨/٣‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ‪،٨٣/٤‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ‬

‫‪١٥٩‬‬
‫ْﺍﻟ ُﻤﺪَﺑ ِﱠﺮ«)‪ (١‬ﻭﻟﺪﺕ ﻭﻁﻠﱠﻘﻬﺎ ﻓﻘ ﺎﻝ‪ :‬ﻁﻠﻘ ﺖ ﺑﻌ ﺪَ ﺍﻟ ﻮﻻﺩﺓ ﻓﻠﻬ ﺎ ﺍﻟﺮﺟﻌ ﺔ‪ .‬ﻭﻗﺎﻟ ﺖ‪ :‬ﻗﺒﻠﻬ ﺎ‪ .‬ﻓ ﻼ‬
‫)‪(٣‬‬
‫ﺭﺟﻌﺔَ)‪ (٢‬ﻭ]ﻟﻮ[‬
‫ﺍﻟﻁ ْﻭﻉِ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ َﻣ ْﻥ ﻳَ ﱠﺩ ِﻋﻳ ِﻪ ؛ ِﻷَﻧﱠ ﻪُ‬
‫ﺎﻥ ِﻓ ﻲ ﱠ‬ ‫ﻑ ْﺍﻟ ُﻣﺗَﺑَﺎ ِﻳﻌَ ِ‬ ‫ﺍﺧﺗَﻠَ َ‬ ‫‪َ =٤٤‬ﻭﻟَ ﻭ ْ‬
‫ﻋﻠَ ْﻳ ِﻪ ْﺍﻟﻔَﺗْ َﻭﻯ َﻛ َﻣ ﺎ ِﻓ ﻲ‬
‫ﺍﻹ ْﻛ َﺭﺍﻩَ‪ ،‬ﺃ َ ْﻭﻟَ ﻰ‪َ ،‬ﻭ َ‬
‫ﺻﻝُ‪َ ،‬ﻭ ِﺇ ْﻥ ﺑَ ْﺭ َﻫﻧَﺎ ﻓَﺑَ ِﻳّﻧَﺔُ َﻣ ْﻥ ﻳَ ﱠﺩ ِﻋﻲ ْ ِ‬ ‫ْﺍﻷ َ ْ‬
‫ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ‬
‫ﻕ ﻓ ﺎﻟﻘﻮ ُﻝ ‪‬؛ ﱠ‬
‫ﻷﻥ ﺍﻷﺻ َﻞ ﺑﻘ ﺎ ُء ﺳ ﻠﻄﺔ ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﻓ ﺈﻥ‬ ‫ﻟﻢ ﻳﻌﻴﻨﺎ ﻭﻗﺘﺎ ً ﻟﻠﻮﻻﺩﺓ ﻭﻻ ﻟﻠﻄ ﻼ ِ‬
‫ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻳ ﻮﻡ ﺍﻟ ﻮﻻﺩﺓ ـ ﻛﻴ ﻮﻡ‪ (٤)/‬ﺍﻟﺠﻤﻌ ﺔ ﻭﻗ ﺎﻝ‪ :‬ﻁﻠﻘ ﺖ ﻳ ﻮﻡ ﺍﻟ ﺴﺒﺖ ﻭﻗﺎﻟ ﺖ‪ :‬ﺍﻟﺨﻤ ﻴﺲ‬
‫)‪(٥‬‬
‫ﻕ ـ ﺃﻭ ﻋﻠ ﻰ‬ ‫ﻴﺲ[ ‪ ،‬ﻭﻋ ﺪ ُﻡ ﺍﻟﻄ ﻼ ِ‬‫ﻮﻡ ﺍﻟﺨﻤ ِ‬‫ﺎﺡ ﻳ َ‬ ‫]ﻓ ﺎﻟﻘﻮ ُﻝ ‪ ‬ﱠ‬
‫؛ﻷﻥ ﺍﻷﺻ َﻞ ﺑﻘ ﺎ ُء ﺍﻟﻨﻜ ِ‬
‫ﻭﻗﺖ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻭﻗﺖ ﺍﻟﻮﻻﺩﺓ ﻓﺎﻟﻘﻮ ُﻝ ﻗﻮﻟﻬﺎ؛ ﱠ‬
‫ﻷﻥ ﺍﻷﺻ َﻞ ﻋﺪ ُﻡ ﺍﻟﻮﻻﺩ ِﺓ ﺇﺫ ﺫﺍﻙ‪.‬‬
‫ﻱ")‪.(٦‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻒ" ﻣﻦ ‪ ‬ﻓﺎﻟﻘﻮﻝ ﻟﻬﺎ‪ .‬ﻟﻴﺲ ﻋﻠﻰ ﺇﻁﻼﻗﻪ‪.‬‬ ‫ﺃﻥ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟ ُﻤﺼ ِﻨّ ُ‬
‫ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﱠ‬
‫ﺎﻥ ﻓِﻲ ﱠ‬
‫ﺍﻟﻁ ْﻭﻉِ)‪ (٧‬ﺍﻟﺦ‪ .‬ﻭﻛﺬﺍ ﺍﻟﺤﻜﻢ ﻓ ﻲ ﺍﻟ ﺼﻠﺢ‬ ‫ﻑ ْﺍﻟ ُﻣﺗَﺑَﺎﻳِﻌَ ِ‬
‫‪َ  =٤٤‬ﻭﻟَﻭ ﺍ ْﺧﺗَﻠَ َ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫ﻒ‬ ‫ﻭﺍﻹﻗ ﺮﺍﺭ ﻛﻤ ﺎ ﻓ ﻲ» ﺍﻟﺨﺎﻧﻴﱠ ِﺔ « ‪ ،‬ﻭﺫﻛ ﺮ ﻓ ﻲ »ﺍﻟ ُﻤﺤ ِ‬
‫ﻴﻂ ﺍﻟﺒﺮ َﻫ ﺎ ِﻧﻲ« ‪ :‬ﻟ ِﻮ ﺍﺧﺘﻠ َ‬
‫ﺍﻟﻤﺘﺒﺎﻳﻌﺎﻥ ﻓﻲ ﱠ‬
‫ﺍﻟﻄ ﻮﻉ‬ ‫ِ‬

‫ﺍﻟﻜﺒﻴﺮ‪ ،٤٢١/٢‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻤﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ‪،٤٠٦/٥‬ﻭ ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴ ﺔ‬

‫ﻟﻠﺰﺭﻛﺸﻲ ‪،٢١٠/٣‬ﻭ ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪.٣٤٦/٣‬‬
‫)‪(١‬ﻓﻲ)ﺃ(ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ‪ ،/٥٢/‬ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﺍﻟﻬﻴﺘﻤ ﻲ ‪،٣٣٣/٨‬‬
‫ﻭﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺮﻣﻠﻲ‪.١٣٢/٧‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ) ﺏ( ﻭ) ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺃ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ)ﺟـ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٢/١‬‬
‫)‪(٧‬ﺟﺎء ﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ‪)) :‬ﺑﻴﻨﺘﺎ ﺍﻟﻜﺮﻩ ﻭﺍﻟﻄﻮﻉ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺼﻠﺢ ﻭﺍﻹﻛﺮﺍﻩ ﻓﺒﻴﻨﺔ ﺍﻟﻜ ﺮﻩ‬
‫ﺃﻭﻟﻰ(( ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‪.١١٤/٧‬ﻭﻧﻘ ﻞ ﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪ ٤٩٠/٥‬ﻋ ﻦ ﺍﺑ ﻦ‬
‫ﺍﻟﺸﺤﻨﺔ ﻗﻮﻟﻪ‪:‬‬
‫َ‬ ‫َ‬ ‫ﺕ ﺍ ْﻟ ُﻜ ْﺮ ِﻩ َ‬
‫ﺻ ﱠﺤ َﺢ ْﺍﻷ ْﻛﺜ ُﺮ‬ ‫َ‬ ‫َ‬
‫ﻓﺘ َ ْﻘ ﺪِﻳ ُﻢ ﺫﺍ ِ‬ ‫ُ‬
‫َﻭﺑَ ِﻴّﻨَﺘ َ ﺎ ُﻛ ْﺮ ٍﻩ َﻭ َﻁ ْﻮﻉٍ ﺃﻗِﻴ َﻤﺘ َ ﺎ‬

‫ﻭﺟﺎء ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﺤﻜﺎﻡ ﻻﺑﻦ ﺍﻟﺸﺤﻨﺔ))ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻄ ﻮﻉ ﻭﺍﻹﻛ ﺮﺍﻩ ﻓ ﺎﻟﻘﻮﻝ ﻟﻤ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﺠ ﻮﺍﺯ‪،‬‬
‫ﻭﻟﻮ ﺃﻗﺎﻣﺎ ﺑﻴﻨﺔ ﻓﻠﻤﻦ ﻳﺪﻋﻲ ﺍﻟﻜﺮﻩ ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ(( ﻟﺴﺎﻥ ﺍﻟﺤﻜﺎﻡ‪./٣٥٨/‬‬
‫)‪(٨‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٢٠/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪ )(٩‬ﺍﻟﻤﺤﻴﻂ ﺍﻟﺒﺮﻫﺎﻧﻲ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻟﻨﻌﻤﺎﻧﻲ ( ﻟﻺﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻌﺰﻳ ﺰ‬
‫ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻤﺮﻏﻨﺎﻧﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦١٦‬ﻫـ‪ .‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻛﺒﻴ ﺮ ﺍﺧﺘ ﺼﺮﻩ ﻭﺳ ﻤﺎﻩ‬
‫ﺍﻟﺬﺧﻴﺮﺓ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﺨﻄ ﻮﻁ‪ ،‬ﺗﻮﺟ ﺪ ﻧ ﺴﺨﺔ ﻣﻨ ﻪ ﻓ ﻲ ﺛﻼﺛ ﺔ ﻣﺠﻠ ﺪﺍﺕ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ‬
‫ﺑﺪﻣﺸﻖ ﺑﺮﻗﻢ‪.(١٦٨٣٣-١٦٨٣١) :‬‬

‫‪١٦٠‬‬
 ‫‪.........................................................................................‬‬
‫ﺇﻥ ﺍﻟﻘ ﻮﻝ ﻣ ﻦ‬ ‫ﻐﺮﻯ«)‪ :(٢‬ﻛﻨﱠ ﺎ ﻧﻘ ﻮ ُﻝ ﺃﻭﻻً ﱠ‬ ‫ﺼ َ‬
‫)‪(١‬‬
‫ﺸ ِﻬﻴﺪُ " ﻓ ﻲ »ﺍﻟ ﱡ‬ ‫ﺪﺭ ﺍﻟ ﱠ‬
‫ﺼ ُ‬‫ﻭﺍﻟﻜ ﺮﻩ ﻗ ﺎﻝ" ﺍﻟ ّ‬
‫ﻳﺪﻋﻲ ﺍﻟﻜﺮﻩ ﻭﻫﻮ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻷﻧﱠﻪ ﻳﻨﻜﺮ ﺯﻭﺍﻝ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻛﺎﻥَ ﺍﻹﻣﺎ ُﻡ ﺍﻟﻘﺎﺿﻲ ))ﺍﻹ ِﺳﺒِﻴ َﺠﺎﺑِﻲ((‬
‫ﺃﻥ ﺍﻟﻤ ﻮﻟﻰ ﻣ ﻊ ﺍﻟﻤﻜﺎﺗ ﺐ ﺇﺫﺍ ﺍﺧﺘﻠﻔ ﺎ ﻓ ﻲ‬ ‫ﻳﻔﺘﻲ ﺑﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻳﻀﺎ ً ﻓﻲ ﺁﺧﺮ ﺿ ﻤﺎﻥ ﺍﻟﻤﻜﺎﺗ ﺐ ﱠ‬
‫ﺃﻥ ﺍﻟﻘ ﻮ َﻝ ﻗ ﻮ ُﻝ ﻣ ﻦ ﻳ ﺪﻋﻲ ﺍﻟ ﺼﺤﺔ‪ ،‬ﻭﺍﻟﺒﻴﻨ ﺔُ ﺑﻴﻨ ﺔُ ﻣ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﻔ ﺴﺎﺩ‪،‬‬ ‫ﺍﻟ ﺼﺤ ِﺔ ﻭﺍﻟﻔ ﺴﺎﺩ ﱠ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ﺃﻥ ﻣ ﺪﻋﻲ ﺍﻟﻔ ﺴﺎﺩ ﻳ ﺪﻋﻲ‪ /‬ﻟﺤ ﻮﻕ ﺷ ﺮﻁ‬ ‫ﱠ‬ ‫ﺼ ٍﺎﻡ"‬
‫ﺼ ِﺮ«"ﻟ ِﻌ َ‬‫َﺮﺡ ﺍﻟﻤﺨﺘ َ َ‬
‫ﻭﺍﻟﻨﻜﺘﺔ ﻓﻲ »ﺷ ِ‬
‫ﺐ ﺃﻥ ﻳﻜ ﻮﻥَ ﺍﻟﻘ ﻮ ُﻝ ﻓ ﻲ ﻣ ﺴﺄﻟﺔ ﺍﻟﻄ ﻮﻉ‬ ‫ﺎﺱ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻳﺠ ُ‬ ‫ﻭﺍﻵﺧﺮ ﻳﻨﻜﺮ ﻓﻌﻠ ﻰ ﻗﻴ ِ‬
‫ُ‬ ‫ﺯﺍﺋﺪ‬
‫ﺪﺭ‬
‫ﺼ ُ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬
‫ﻭﺍﻟﻜﺮﻩ ﻗﻮ َﻝ ﻣﺪﻋﻲ ﺍﻟﻄﻮﻉِ‪ ،‬ﻭﺍﻟﺒﻴﻨﺔ ﺑﻴﻨ ﺔ ﻣ ﺪﻋﻲ ﺍﻹﻛ ﺮﺍﻩ‪ .‬ﻫ ﺬﻩ ﺍﻟﺠﻤﻠ ﺔ ﺫﻛﺮﻫ ﺎ "ﺍﻟ ّ‬
‫ﺸﻬﻴﺪُ "‪ ،‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻋﻠﻰ ﻗﻴﺎﺱ ﺍﻟﻌﺒ ﺎﺭﺓ ﺍﻟﺜﺎﻧﻴ ﺔ‪ :‬ﺍﻟﻘ ﻮ ُﻝ ﻗ ﻮ ُﻝ ﻣ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﻄ ﻮﻉ ﻷﻧﱠﻬﻤ ﺎ‬ ‫ﺍﻟ ﱠ‬
‫ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻭﺟﻮﺩ ﻋﻘ ٍﺪ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻋﻠ ﻰ ﻗﻴ ﺎﺱ ﺍﻟﻌﺒ ﺎﺭﺓ ﺍﻷﻭﻟ ﻰ‪ (٥)/‬ﺇﻥ ﺍﺩﻋ ﻰ ﺍﻟﺒ ﺎﺋ ُﻊ ﺍﻹﻛ ﺮﺍﻩ‬
‫ﻷﻥ ﺍﻟﺒ ﺎﺋ َﻊ ﺑ ﺪﻋﻮﻯ ﺍﻹﻛ ﺮﺍﻩ ﻳ ﺪﻓ ُﻊ ﺍﻻﺳ ﺘﺤﻘﺎﻕ‬ ‫ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﺑﺄﻗ ِّﻞ ﻣﻦ ﺍﻟﻘﻴﻤ ِﺔ ﻓ ﺎﻟﻘﻮ ُﻝ ﻟﻠﺒ ﺎﺋﻊ‪ ،‬ﱠ‬
‫ﻋﻦ ﻧﻔﺴﻪ ]ﻭﺇﻥ ﺍﺩﻋﻰ ﺍﻟﺒﻴ َﻊ ﺑﻤﺜ ﻞ ﺍﻟﻘﻴﻤ ِﺔ ﻓ ﺎﻟﻘﻮ ُﻝ ﻟﻤ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﻄﻮﺍﻋﻴ ﺔ ﻭﻫ ﻮ ﺍﻟﻤ ﺸﺘﺮﻱ‬
‫ﻷﻥ ﺍﻟﺒﺎﺋ َﻊ ﺑﺪﻋﻮﻯ ﺍﻟﻔﺴﺎﺩ ﻻ ﻳﺪﻓ ُﻊ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻋﻦ ﻧﻔﺴﻪ[)‪ (٦‬ﻭﻓﻲ‬ ‫ﱠ‬
‫‪.........................................................................................‬‬
‫»ﺍﻟﺘَﺘﺎﺭﺧَﺎﻧِﻴ ﺔ«)‪ (٧‬ﺍﻟﻘ ﻮ ُﻝ ﻟﻤ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﻄ ﻮﻉ ﻭﺍﻟﺒﻴﻨ ﺔُ ﺑﻴﻨ ﺔُ ﺍﻵﺧ ِﺮ ﻓ ﻲ ﺍﻟ ﺼﺤﻴﺢ ﻣ ﻦ‬
‫ﺃﻥ ﺍﻟﺒﻴ َﻊ ﻛ ﺎﻥ‬ ‫ﺍﻟﺠﻮﺍﺏ‪،‬ﻭﻗ ﺎﻝ ﺑﻌ ﻀﻬﻢ‪ :‬ﺑﻴﻨ ﺔُ ﺍﻟﻄ ﻮﻉِ ﺃﻭﻟ ﻰ ﻭﺇﻥ ﺍﺧﺘﻠﻔ ﺎ ﻓ ﺎﺩﻋﻰ ﺃﺣ ﺪﻫﻤﺎ ﱠ‬

‫)‪"(١‬ﺍﻟﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ"‪ :‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺎﺯﺓ‪ ،‬ﺃﺑﻮ ﷴ‪ ،‬ﺑﺮﻫﺎﻥ ﺍﻷﺋﻤﺔ‪،‬ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳ ﻨﺔ‪ ٥٣٦‬ﻫ ـ‪،‬ﻗﺘﻞ ﺑ ﺴﻤﺮﻗﻨﺪ‪،‬ﻭﻟﻪ ﻣ ﻦ ﺍﻟﻜﺘ ﺐ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟ ﺼﻐﺮﻯ‪ ،‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ‪ ،‬ﻭﻋﻤ ﺪﺓ‬
‫ﺍﻟﻤﻔﺘﻲ ﻭﺍﻟﻤﺴﺘﻔﺘﻲ‪،‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﻛﺜﻴﺮ‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪،٧٨٣/١‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪.٥١/٥‬‬
‫)‪(٢‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺼﻐﺮﻯ ﻟﻠﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ‪.‬‬
‫)‪(٣‬ﺷﺮﺡ ﺍﻟﻤﺨﺘﺼﺮ ﻟﻌﺼﺎﻡ ﻟﻢ ﺃﺟﺪﻩ؟‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢٠٨ /‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺟـ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/٩٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺩ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ)ﺟـ(‪.‬‬
‫)‪»(٧‬ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ«‪ :‬ﺃﻭ ﺯﺍﺩ ﺍﻟﻤ ﺴﺎﻓﺮ ﻓ ﻲ ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻟﻺﻣ ﺎﻡ ﻋ ﺎﻟﻢ ﺑ ﻦ ﻋ ﻼء‪ ،‬ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳﻨﺔ ‪٧٨٦‬ﻫـ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻋﻈ ﻴﻢ ﻓ ﻲ ﻣﺠﻠ ﺪﺍﺕ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﻣ ﺴﺎﺋﻞ ﺍﻟﻤﺤ ﻴﻂ ﺍﻟﺒﺮﻫ ﺎﻧﻲ‪ ،‬ﻭﺍﻟ ﺬﺧﻴﺮﺓ‪،‬‬
‫ﻭﺍﻟﺨﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻈﻬﻴﺮﻳﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻤﻴﻢ ﻋﻼﻣﺔ ﻟﻠﻤﺤﻴﻂ‪ ،‬ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻗﺪﻡ ﺑﺎﺑﺎ ً ﻓ ﻲ ﺫﻛ ﺮ ﺍﻟﻌﻠ ﻢ‪،‬‬
‫ﺛﻢ ﺭﺗﺒﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺃﺷﺎﺭ ﺇﻟﻰ ﺟﻤﻌ ﻪ‪ :‬ﺍﻟﺨ ﺎﻥ ﺍﻷﻋﻈ ﻢ ﺗﺎﺗ ﺎﺭ ﺧ ﺎﻥ ﻭﻟ ﻢ ﻳ ﺴﻤﻪ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺍﺷﺘﻬﺮ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺳﻤﺎﻩ‪ :‬ﺯﺍﺩ ﺍﻟﻤﺴﺎﻓﺮ‪ ،‬ﺛﻢ ﺇﻥ ﺍﻹﻣﺎﻡ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﷴ ﺍﻟﺤﻠﺒ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳﻨﺔ ﺳﺖ ﻭﺧﻤﺴﻴﻦ ﻭﺗﺴﻌﻤﺎﺋﺔ‪ ،‬ﻟﺨﺼﻪ ﻓﻲ ﻣﺠﻠﺪ‪ ،‬ﻭﺍﻧﺘﺨﺐ ﻣﻨ ﻪ ﻣ ﺎ ﻫ ﻮ ﻏﺮﻳ ﺐ ﺃﻭ ﻛﺜﻴ ﺮ ﺍﻟﻮﻗ ﻮﻉ‪،‬‬
‫ﻭﻟ ﻴﺲ ﻓ ﻲ ﺍﻟﻜﺘ ﺐ ﺍﻟﻤﺘﺪﺍﻭﻟ ﺔ ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ٢٦٨/١‬ﻭ‪ ،٩٤٧/٢‬ﻭﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٤٣٥/١‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪ ،٥٢/٥‬ﻓﻬﺮﺱ‬
‫ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻈﺎﻫﺮﻳﺔ – ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔﻲ ‪١٢٢/١‬ﻭ‪.١٠/٢‬‬

‫‪١٦١‬‬
 ‫ﺗﻠﺠﺌﺔ)‪ (١‬ﻭﺍﻵﺧﺮ‪ (٢)/‬ﻳﻨﻜﺮ ﺍﻟﺘﻠﺠﺌﺔ ﻻ ﻳﻘﺒﻞ ﻗﻮﻝ ﻣ ﻦ ﻳ ﺪﻋﻲ ﺍﻟﺘﻠﺠﺌ ﺔ ﻓ ﻲ ﺍﻟﺒﻴ ﻊ‪ ،‬ﻭﺍﻟﺘﻠﺠﺌ ﺔ‬
‫ﻓﻲ ﺍﻟﺒﻴﻊ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻐﻴﺮﻩ‪ :‬ﺇﻧ ﻲ ﺃﺑﻴ ﻊ ﺩﺍﺭﻱ ﻣﻨ ﻚ ﺑﻜ ﺬﺍ ﻭﻟ ﻴﺲ ﺫﻟ ﻚ ﺑﻴﻌ ﺎ ً ﺑ ﻞ ﺗﻠﺠﺌ ﺔ‬
‫ﻭﻳﺸﻬﺪ ﻋﻠﻰ ﺫﻟ ﻚ ﺛ ﻢ ﻳﺒﻴ ﻊ ﻓ ﻲ ﺍﻟﻈ ﺎﻫﺮ ﻣ ﻦ ﻏﻴ ﺮ ﺷ ﺮﻁ‪ ،‬ﻭﻫ ﺬﺍ ﺍﻟﺒﻴ ﻊ ﺑﺎﻁ ٌﻞ ﺑﻤﻨﺰﻟ ﺔ ﺑﻴ ﻊ‬
‫ﻱ")‪.(٣‬‬ ‫ﺍﻟﻬﺎﺯﻝ" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺮﺽ ﺻ ﺤﻴﺢ‬ ‫ٌ‬ ‫ﻴﺲ ﻓﻴ ﻪ ﻏ‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑ ﻴﻦ ﺑﻴ ﻊ ﺍﻟﻬ ﺎﺯﻝ ﻭﺑﻴ ﻊ ﺍﻟﺘﻠﺠﺌ ﺔ‪ :‬ﱠ‬
‫ﺃﻥ ﺑﻴ َﻊ ﺍﻟﻬ ﺎﺯ ِﻝ ﻟ َ‬ ‫ُ‬
‫ﻓﺈﻥ ﺍﻟﺤﺎﻣ َﻞ‪ (٤)/‬ﻋﻠﻴ ﻪ ﺩﻓ ﻊ ﺿ ﺮﺭ ﻣﺘﻮﻗ ﻊ ﺑ ﺄﻥ‬ ‫ﺳﻮﻯ ﻣﺠﺮﺩ ﺍﻟﻬﺰﻝ‪ ،‬ﺑﺨﻼﻑ ﺑﻴﻊ ﺍﻟﺘﻠﺠﺌﺔ ﱠ‬
‫ﺧﺎﻑ ﻋﻠﻰ ﺩﺍﺭﻩ ﻣﻦ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻈ ﺎﻫﺮ ﻟﻴﺘﻘ ﻲ ﺷ ﺮ ﻫ ﺬﺍ‬ ‫ﺷﺨﺺ ﺫﻱ ﺟ ﺎ ٍﻩ ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﻳﺒﻴﻌﻬ ﺎ ﻣﻨ ﻪ ﺑﺤ ﺴﺐ ﱠ‬ ‫ٍ‬ ‫ﻅﺎﻟﻢ‪ ،‬ﻓﺎﺗﻔﻖ ﻣﻊ‬ ‫ٍ‬
‫)‪(٥‬‬
‫ﻱ"‪ :‬ﻭﻛﺬﺍ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟ ﺼﻠﺢ ﻭﺍﻹﻗ ﺮﺍﺭ ‪ .‬ﻳﻌﻨ ﻲ ﺇﺫﺍ ﺍﺩﱠﻋ ﻰ‬ ‫ﺍﻟﻈﺎﻟﻢ ﻭﻗﻮﻝ ﺍﻟﺴﻴﺪَ"ﺍﻟﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺃﻗﺮ ﻣﻜﺮﻫﺎ ﻓﺎﻟﻘﻮ ُﻝ ﻟﻤﻦ ﻳ ﺪﻋﻲ ﺍﻟﻄ ﻮﻉ‪ ،‬ﺛ ﻢ ﺭﺃﻳ ﺖ ﻓ ﻲ» َﺣﺎ ِﺷ ﻴ ِﺔ ﺍﻟﻐَ ّﺰﻱ«‬ ‫ﺃﻧﱠﻪ ﺍﺻﻄﻠﺢ ﺃﻭ ﱠ‬
‫ﺃﻧﻪ‪ :‬ﻟﻮ ﺛﺒﺖ ﺇﻗﺮﺍﺭ ﺇﻧﺴﺎﻥ ﺑ ﺸﻲء ﻁﺎﺋﻌ ﺎ ً ﻓﺄﻗ ﺎﻡ ﺑﻴﻨ ﺔً ﺃﻧﱠ ﻪ ]ﻛ ﺎﻥ[)‪ (٦‬ﻣﻜﺮﻫ ﺎ ً ﻓﺒﻴﻨ ﺔُ ﺍﻹﻛ ﺮﺍﻩ‬
‫ﺃﻭﻟ ﻰ؛ ﻷﻧﱠﻬ ﺎ ﺗﺜﺒ ﺖ ﺧ ﻼﻑ ﺍﻟﻈ ﺎﻫﺮ ﻭﻫ ﻮ ﺍﻷﺻ ﺢ ﻭﻋﻠﻴ ﻪ ﺍﻟﻔﺘ ﻮﻯ‪ ،‬ﻭﻓ ﻲ»ﺍﻟ ُﻤﻠ ﺘ َﻘَ ِﻂ«)‪:(٧‬‬
‫ﺃﻗﺮ ﺑﺎﻟﻜﺮﻩ ﻓﺒﻴﻨﺔُ‬ ‫ﺍﺩﱠﻋﻰ ﻋﻠﻴﻪ ﺃﻧﱠﻪ ﺃﻗ ﱠﺮ ﻁﺎﺋﻌﺎ ً ﻭﺑﺮﻫﻦ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﺑﺮﻫﻦ ﺍﻟﻤﺪﱠﻋﻰ ﻋﻠﻴﻪ ﺃﻧﱠﻪ ﱠ‬
‫ﺃﺭﺧﺎ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﺐ ﻓﺒﻴﻨﺔُ ﺍﻟﻤﺪﻋﻲ ﺃﻭﻟﻰ ﺍﻫـ‪.‬‬ ‫ﻳﺆﺭﺧﺎ ﺃﻭ ﱠ‬ ‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻥ ﻟﻢ ِ ّ‬
‫)‪(٨‬‬
‫ﻳﺆﺭﺧ ﺎ ﺃﻭ ﻻ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ‬ ‫ﻱ" ‪)) :‬ﻓﺘﻜ ﻮﻥ ﺍﻟﻤ ﺴﺄﻟﺔ ﺛﻼﺛﻴ ﺔ ﻭﻫ ﻲ‪ :‬ﺇ ﱠﻣ ﺎ ﺃﻥ ِ ّ‬ ‫ﻗﺎﻝ "ﺍﻟﻐَ ّﺰ ﱡ‬
‫ﻒ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﺍﻷﻭﻝ ﻓﺒﻴﻨ ﺔُ‬ ‫(‬‫‪٩‬‬ ‫)‬
‫ﺃﺭﺧ ﺎ] ﻓﺈﻣ ﺎ[ ﺃﻥ ﻳﺘﱠﺤ ﺪَ ﺍﻟﺘ ﺎﺭﻳﺦ ﺃﻭ ﻳﺨﺘﻠ َ‬ ‫ﺍﻷﻭﻝ ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﱠ‬

‫)‪(١‬ﻣﺴﺄﻟﺔ ﺑﻴﻊ ﺍﻟﺘﻠﺠﺌﺔ‪ :‬ﻟﻮ ﺍﺩﻋﻰ ﺃﺣﺪ ﺍﻟﻤﺘﺒﺎﻳﻌﻴﻦ ﺑﻴﻊ ﺍﻟﺘﻠﺠﺌﺔ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﺟﺎء ﻣ ﺪﻋﻲ ﺍﻟﺘﻠﺠﺌ ﺔ‬
‫ﺑﺒﻴﻨﺔ ﻗﺒﻠﺖ ﻭﺇﻻ ﻓﺎﻟﻘﻮﻝ ﻟﻤﺪﻋﻲ ﺍﻷﺻﻞ ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺘﻠﺠﺌ ﺔ ﺑﺒﻴﻨ ﺔ‪ .‬ﻭﻟ ﻮ ﻗ ﺪﻡ ﻛ ﻞ ﻣﻨﻬﻤ ﺎ ﺑﻴﻨ ﺔ ﻗ ﺪﻣﺖ‬
‫ﺑﻴﻨ ﺔ ﻣ ﺪﻋﻲ ﺍﻟﺘﻠﺠﺌﺔ؛ﻷﻧ ﻪ ﻳﺜﺒ ﺖ ﺧ ﻼﻑ ﺍﻟﻈ ﺎﻫﺮ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ‬
‫ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،١٧٧/٥‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٢١٠/٣‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪.٢٧٥/٥‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٣/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٢/١‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪ »(٧‬ﺍﻟﻤﻠﺘﻘﻂ«‪:‬ﺍﻟﻤﻠﺘﻘﻂ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻭ ﻣﺂﻝ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻺﻣﺎﻡ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺃﺑ ﻲ ﺍﻟﻘﺎﺳ ﻢ ﷴ ﺑ ﻦ ﻳﻮﺳ ﻒ‬
‫ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﺍﻟﻤﺪﻧﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪ ٥٥٦‬ﻫ ـ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺄﺑﻲ ﺍﻟﻘﻄ ﻦ‪ ،‬ﻗﻴ ﻞ ﻗﺘ ﻞ‬
‫ﺻ ﺒﺮﺍ ً ﺑ ﺴﻤﺮﻗﻨﺪ‪ ،‬ﻭﻛ ﺎﻥ ﺷ ﺪﻳﺪ ﺍﻟﻨﻘ ﺪ ﻟﻠﻌﻠﻤ ﺎء ﻭﺍﻷﺋﻤ ﺔ‪.‬ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﻓ ﻲ ﺍﻷﻋ ﻼﻡ ﺇﻟ ﻰ ﺃﻧ ﻪ‬
‫ﻣﺨﻄ ﻮﻁ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،١٨١٣/٢‬ﻭ ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪،٩٤/٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪ ،١٤٩/٧‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٣٧/١٢‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٣‬ﺃ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺏ( ﺇﻣﺎ‪.‬‬

‫‪١٦٢‬‬
‫ﻳﺆﺭﺧ ﺎ ﻓﺒﻴﻨ ﺔُ‬ ‫)‪(١‬‬
‫ﺍﻹﻛ ﺮﺍﻩ‪ /‬ﺃﻭﻟ ﻰ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﺍﻟﺜ ﺎﻧﻲ ﻭﻫ ﻮ ﻣ ﺎ ﺇﺫﺍ ﺍﺧﺘﻠ ﻒ ﺍﻟﺘ ﺎﺭﻳﺦ ﺃﻭ ﻟ ﻢ ِ ّ‬
‫ﺍﻟﻄﻮﻉ ﺃﻭﻟﻰ(()‪ (٢‬ﺍﻫـ‪.‬‬
‫ﻲٍ‬ ‫ﻋ ﻰ ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ﺃ َ ﱠﻥ ﺍﻟﻠﱠ ْﺣ َﻡ ﻟَ ْﺣ ُﻡ َﻣ ْﻲ ِ◌ﺗ َ ﺔٍ‪ ،‬ﺃ َ ْﻭ ﺫَ ِﺑﻳ َﺣ ﺔ َﻣ ُﺟﻭ ِﺳ ّ‬ ‫‪َ =٤٥‬ﻭﻟَ ﻭ ﺍ ﱠﺩ َ‬
‫ﺿﻰ ﻗَ ْﻭ ِﻟ ِﻬ ْﻡ‪ْ :‬ﺍﻟﻘَ ْﻭ ُﻝ ِﻟ ُﻣ ﱠﺩ ِﻋﻲ ْﺍﻟ ﺑُ ْ‬
‫ﻁ َﻼ ِﻥ ِﻟ َﻛ ْﻭﻧِ ِﻪ‬ ‫َﻭﺃ َ ْﻧ َﻛ َﺭ ْﺍﻟﺑَ ﺎﺋِ ُﻊ‪ ،‬ﻟَ ْﻡ ﺃ َ َﺭﻩُ ْﺍﻵﻥَ َﻭ ُﻣ ْﻘﺗ َ َ‬
‫ﺻ ُﻝ ْﺍﻟﺑَﻳْﻊِ ﺃ َ ْﻥ ﻳُ ْﻘﺑَ َﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ‬
‫ُﻣ ْﻧ ِﻛ ًﺭﺍ‪ .‬ﺃ َ ْ‬
‫ﻋﻰ ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ﺃ َ ﱠﻥ ﺍﻟﻠﱠ ْﺣ َﻡ ﻟَ ْﺣ ُﻡ َﻣ ْﻲ ِ◌ﺗ َ ٍﺔ ﺇﻟ ﻰ ‪ ‬ﻟَ ْﻡ ﺃ َ َﺭﻩُ‬ ‫‪َ  =٤٥‬ﻭﻟَﻭ ﺍ ﱠﺩ َ‬
‫)‪(٣‬‬ ‫ْ‬
‫ﺼﻪُ‪)) :‬ﻭﻟﻮ ﺍﺷﺘﺮﻯ ﻟﺤﻤﺎ ً ﻭﻗﺒﻀﻪ ﻓﺄﺧﺒﺮﻩ‬ ‫ﺕ ﺍﻟﻨﱠ َﻮ ِﺍﺯ ِﻝ« ﻣﺎ ﻧ ﱡ‬ ‫ﺍﻵﻥَ ‪ . /‬ﺫﻛﺮ ﻓﻲ » ُﻣﺨﺘ َ َ‬
‫ﺎﺭﺍ ِ‬
‫ﻣﺴﻠﻢ ﺛﻘﺔ ﺃﻧﱠﻪ ﺫﺑﻴﺤ ﺔُ ﺍﻟﻤﺠﻮﺳ ﻲ ﻻ ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﺄﻛﻠ ﻪ ﻭﻻ ﻳﻄﻌﻤ ﻪ ﻵﺧ ﺮ‪ .‬ﻷﻧﱠ ﻪ ﺃﺧﺒ ﺮ ﺑ ﺄﻣﺮ‬
‫ﻷﻥ ﻗ ﻮﻝ ﺍﻟﻮﺍﺣ ﺪ)‪ (٤‬ﻟ ﻴﺲ ﺑﺤﺠ ٍﺔ ﻓ ﻲ ﺇﺑﻄ ﺎﻝ ﺣ ﻖ‬
‫ﺩﻳﻨ ﻲ‪ ،‬ﻭﻟﻜ ﻦ ﻻ ﻳ ﺮﺩﻩ ﺇﻟ ﻰ ﺻ ﺎﺣﺒﻪ ﱠ‬
‫ﺍﻟﻌﺒﺎﺩ(( ﺍﻫـ‪.‬‬
‫)‪(٥‬‬
‫ﻓﺄﻓ ﺎﺩ ﺑﻈ ﺎﻫﺮﻩ ﺃﻧﱠ ﻪ ﻟ ﻮ ﻛ ﺎﻥ ﺍﻟﻤﺨﺒ ﺮ ﺍﺛﻨ ﻴﻦ ﻳ ﺮﺩﻩ ﺛ ﻢ ﺭﺃﻳ ﺖ ﻓ ﻲ » ﺗَﻬ ﺬِﻳ ِ‬
‫ﺐ‬
‫ﺍﻟﻘﻼﻧﺴﻲ)‪ « (٦‬ﺃﻧﱠﻪ ﻟﻴﺲ ﻟﻪ ﺭﺩﱡﻩ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺑﻪ ﺍﻟﺤﺎﻛﻢ ﺍﻫـ "ﺍﻟﺒﻴﺮﻱ" ﺑﺘﺼﺮﻑ‪.‬‬
‫ﻭﻗﻮﻝ "ﺍﻟـ ُﻤﺼ ِﻨّ ِ‬
‫ﻒ"‪ :‬ﻟﻢ ﺃﺭﻩ ﺍﻵﻥ ﺃﻭﻟﻰ ﺃﻥ ﻳﻘﺎﻝ‪:‬ﻟﻢ ﺃﺭﻩ ﺇﻟﻰ ﺍﻵﻥ‪،‬ﻛﺬﺍ ﻧﺒﻪ ﻋﻠﻴ ﻪ ﺑﻌ ﺾ‬
‫"ﺍﻷﻓَ ِ‬
‫ﺎﺿ ِﻞ"‪.‬‬
‫ﺷﺎﺓ َ ﻓِﻲ َﺣﺎ ِﻝ َﺣﻳَﺎﺗِ َﻬﺎ ُﻣ َﺣ ﱠﺭ َﻣﺔٌ‬ ‫ﺎﺭ ﺃ َ ﱠﻥ ﺍﻟ ﱠ‬ ‫‪َ =٤٦‬ﻭﺑِﺎ ْﻋﺗِﺑَ ِ‬
‫ﺻ ِﻝ ﺍﻟﺗ ﱠ ْﺣ ِﺭ ِﻳﻡ ﺇﻟَﻰ ﺃ َ ْﻥ ﻳَﺗ َ َﺣﻘﱠﻖَ ﺯَ َﻭﺍﻟُﻪُ‬
‫ﺳ ٌﻙ ِﺑﺄ َ ْ‬‫‪ =٤٧‬ﻓَ ْﺎﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ُﻣﺗ َ َﻣ ِ ّ‬
‫ﺷﺎﺓ َ ﻓِﻲ َﺣﺎ ِﻝ َﺣﻳَﺎﺗِ َﻬ ﺎ ُﻣ َﺣ ﱠﺭ َﻣ ﺔٌ‪ .‬ﺃﻱ ﻷﻧﱠﻬ ﺎ ﻣﻠ ﻚ ﺍﻟﻐﻴ ﺮ‬
‫ﺎﺭ ﺃ َ ﱠﻥ ﺍﻟ ﱠ‬
‫‪َ  =٤٦‬ﻭﺑِﺎ ْﻋﺗِﺑَ ِ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢٠٩/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻈﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ ﻣﺨﻄﻮﻁ ﻭﺭﻗﺔ )‪/٤٣‬ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺴﺄﻟﺔ )ﻗ ﻮﻝ ﺍﻟﻮﺍﺣ ﺪ(‪ :‬ﻳﻘ ﻮﻝ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ‪ :٣٤٠/٢‬ﻳﻘﺒ ﻞ ﻗ ﻮﻝ ﺍﻟﻮﺍﺣ ﺪ‬
‫ﺍﻟﻌﺪﻝ ﻓﻲ ﺃﺣﺪ ﻋﺸﺮ ﻣﻮﺿﻌﺎ ً ﻛﻤﺎ ﻓﻲ »ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﻭﻫﺒ ﺎﻥ«‪ :‬ﻓ ﻲ ﺗﻘ ﻮﻳﻢ ﺍﻟﻤﺘﻠ ﻒ‪ ،‬ﻭﻓ ﻲ ﺍﻟﺠ ﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﺍﻟﻤﺘﺮﺟﻢ‪ ،‬ﻭﻓﻲ ﺟﻮﺩﺓ ﺍﻟ ُﻤﺴﻠﻢ ﻓﻴﻪ ﻭﺭﺩﺍءﺗﻪ‪ ،‬ﻭﻓﻲ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﺘﻔﻠﻴﺲ ﺑﻌﺪ ﻣ ﻀﻲ ﺍﻟﻤ ﺪﺓ‪،‬‬
‫ﻭﻓﻲ ﺭﺳ ﻮﻝ ﺍﻟﻘﺎﺿ ﻲ ﺇﻟ ﻰ ﺍﻟﻤﺰﻛ ﻲ ﻭﻓ ﻲ ﺇﺛﺒ ﺎﺕ ﺍﻟﻌﻴ ﺐ ﻭﺑﺮﺅﻳ ﺔ ﺭﻣ ﻀﺎﻥ ﻋﻨ ﺪ ﺍﻻﻋ ﺘﻼﻝ‪ ،‬ﻭﻓ ﻲ‬
‫ﺇﺧﺒﺎﺭ ﺍﻟﺸﺎﻫﺪ ﺑ ﺎﻟﻤﻮﺕ‪ ،‬ﻭﻓ ﻲ ﺗﻘ ﺪﻳﺮ ﺃﺭﺵ ﺍﻟﻤﺘﻠ ﻒ‪ .‬ﻭﺯﺩﺕ ﺃﺧ ﺮﻯ‪ :‬ﻳﻘﺒ ﻞ ﻗ ﻮﻝ ﺃﻣ ﻴﻦ ﺍﻟﻘﺎﺿ ﻲ ﺇﺫﺍ‬
‫ﺃﺧﺒﺮﻩ ﺑﺸﻬﺎﺩﺓ ﺷﻬﻮﺩ ﻋﻠﻰ ﻋﻴﻦ ﺗﻌﺬﺭ ﺣﻀﻮﺭﻫﺎ‪.‬‬
‫)‪(٥‬ﻋﺒﺎﺭﺓ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪ )) :‬ﻓﺄﻓﺎﺩ ﺑﻈﺎﻫﺮﻩ ﺃﻧﻪ ﻟ ﻴﺲ ﻟ ﻪ ﺭﺩﻩ ﻣ ﺎ ﻟ ﻢ ﻳﺤﻜ ﻢ((‪ .‬ﻭﻟﻌ ﻞ ﻣ ﺎ ﺗﺤﺘ ﻪ ﺧ ﻂ ﺳ ﺒﻖ‬
‫ﻧﻈﺮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‪.‬‬
‫)‪»(٦‬ﺗﻬ ﺬﻳﺐ ﺍﻟﻘﻼﻧ ﺴﻲ«‪ :‬ﻭﻟﻌﻠ ﻪ ﻫ ﻮ »ﺗﻬ ﺬﻳﺐ ﺍﻟﻮﺍﻗﻌ ﺎﺕ« ﻷﺣﻤ ﺪ ﺍﻟﻘﻼﻧ ﺴﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ‪/١١٣٢/‬ﻫ ـ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪ ،٥١٧/١‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ‪ ،٣٥٧ /١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ‪.٥١/٢‬‬

‫‪١٦٣‬‬
 ‫ﻱ")‪.(١‬‬
‫ﻻ ﻳﻈﻬﺮ ﻏﻴﺮ ﻫﺬﺍ‪ .‬ﺍﻫـ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺃﻗ ﻮﻝ‪ :‬ﺑ ﻞ ﺍﻟﻈ ﺎﻫﺮ ﺃﻥ ﻭﺟ ﻪ ﺍﻟﺤﺮﻣ ﺔ ﻫ ﻮ‪ :‬ﺃﻥ ﺣ ﻞ ﺍﻷﻛ ﻞ ﻣﺘﻮﻗ ﻒ ﻋﻠ ﻰ ﺍﻟ ﺬﻛﺎﺓ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺬﻛﻲ ﻣﺴﻠﻤﺎ ً ﺃﻭ ﻛﺘﺎﺑﻴﺎ ً‪ ،(٢)/‬ﻭﻣﺎ ﺫﻛ ﺮﻩ ﻻ ﻳ ﺼﻠﺢ ﻭﺟﻬ ﺎ ً ﻟﺤﺮﻣﺘﻬ ﺎ‪،‬‬
‫)‪(٣‬‬
‫ﻭﻛﻴ ﻒ ﻳﺘ ﻮ ﱠﻫﻢ ﻛ ﻮﻥ ﺍﻟﻤﻠ ﻚ ﻟﻠﻐﻴ ﺮ ﺃﻱ ﻟﻐﻴ ﺮ ﺍﻟﺒ ﺎﺋﻊ ﻣ ﻊ ﻛﻮﻧ ﻪ ﺫﺍ ﻳ ﺪ ]ﺑ ﻞ ﻛﻮﻧ ﻪ ﺫﺍ ﻳ ﺪ[‬
‫ﺻﺮﺣﻮﺍ ﺑﻪ ﺃﻥ ﻣﻦ ﻋﺎﻳﻦ ﺷﻴﺌﺎ ً ﻓﻲ ﻳﺪ ﺇﻧﺴﺎﻥ ﻭﺳ ﻌﻪ‬ ‫ﻗﺎﺽ ﺑﺜﺒﻮﺕ ﺍﻟﻤﻠﻚ ﻟﻪ‪ ،‬ﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﱠ‬ ‫ٍ‬
‫ﺃﻥ ﻳﺸﻬﺪَ ﺑﺎﻟﻤﻠﻚ ﻟﻪ‪.‬‬
‫ﺻ ِﻝ ﺍﻟﺗ ﱠ ْﺣ ِﺭ ِﻳﻡ ﺇﻟَ ﻰ ﺃ َ ْﻥ ﻳَﺗ َ َﺣﻘﱠ ﻖَ ﺯَ َﻭﺍﻟُ ﻪُ‪.(٤)/‬‬ ‫‪  =٤٧‬ﻓَ ْﺎﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ُﻣﺗ َ َﻣ ِ ّ‬
‫ﺳ ٌﻙ ﺑِﺄ َ ْ‬
‫ﻅﺎﻫﺮﻩ ﺃﻥ ﻟﻪ ﺭﺩ ﺍﻟﻠﺤﻢ ﻋﻠ ﻰ ﺍﻟﺒ ﺎﺋﻊ ﻭﻛ ﺬﺍ‪ ‬ﻗﺒﻠ ﻪ‪ :‬ﻭﻣﻘﺘ ﻀﻰ ﻗ ﻮﻟﻬﻢ‪ :‬ﺍﻟﻘ ﻮﻝ ﻟﻤ ﺪﻋﻲ‬
‫ﺍﻟﺒﻄﻼﻥ ﺇﻟﻰ ‪ ‬ﺃﻥ ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻤﺸﺘﺮﻱ‪ .‬ﻳﻔﻴﺪ ﺟﻮﺍﺯ ﺭﺩﻩ ﻋﻠ ﻰ ﺍﻟﺒ ﺎﺋﻊ‪ ،‬ﻭﻟ ﻴﺲ ﻛ ﺬﻟﻚ‬
‫ﻓﻜﺎﻥ ﺑﺤﺜﺎ ً ﻣﺨﺎﻟﻔﺎ ً ﻟﻠﻤﻨﻘﻮﻝ ﺑﻘﻲ ﺃﻥ ﻳﻘﺎﻝ ‪ ‬ﻓﺎﻟﻤﺸﺘﺮﻱ ﻣﺘﻤ ّ‬
‫ﺴ ٌ‬
‫ِﻚ ﺑﺄﺻﻞ ﺍﻟﺘﺤ ﺮﻳﻢ ﺍﻟ ﺦ‪.‬‬
‫ﻟ ﻴﺲ ﻫ ﻮ ﻣ ﻦ ﻗﺒﻴ ﻞ ﻗ ﻮﻟﻬﻢ ﺍﻷﺻ ﻞ ﻓ ﻲ ﺍﻷﺷ ﻴﺎء ﺍﻟﺤﺮﻣ ﺔ‪ .‬ﺑ ﻞ ﺫﺍﻙ ﺑﺎﻟ ِﻨّ ﺴﺒﺔ ﻟ ﺸﻲء ﺟﻬ ﻞ‬
‫ﺣﻜﻤﻪ ﺑ ﺄﻥ ﻟ ﻢ ﻳ ﺮﺩ ﻓﻴ ﻪ ﻧ ﺺ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟ ﺸﺎﺓ؛ ﺇﺫ ﺍﻟﺤﻜ ﻢ ﻓﻴﻬ ﺎ ﻣﻌﻠ ﻮﻡ ﻭﻫ ﻮ‪ِ :‬ﺣ ﱡﻞ ﺍﻷﻛ ِﻞ‪،‬‬
‫ﻓﺎﻟﺤﺮﻣﺔُ ﻓﻲ ﺟﺎﻧ ﺐ ﺍﻟ ﺸﺎﺓ ﻋﺒ ﺎﺭﺓ ٌ ﻋ ﻦ ﺗﻮﻗ ِ‬
‫ﻒ ﺣ ِّﻞ ﺍﻷﻛ ِﻞ ﻋﻠ ﻰ ﺗﺤﻘ ِ‬
‫ﻖ ﺍﻟ ﺬﻛﺎ ِﺓ ﺍﻟ ﺸﺮﻋﻴ ِﺔ‪،‬‬
‫)‪(٥‬‬
‫ِﻚ ﺑﺄﺻﻞ ﺍﻟﺘﺤﺮﻳﻢ ﺇﻟ ﻰ ﺃﻥ ﻳﺘﺤﻘ ﻖ ﺯﻭﺍﻟ ﻪ‪ .‬ﺃﻱ‪/‬‬ ‫ﺴ ٌ‬‫ﻭﺇﻟﻰ ﻫﺬﺍ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ‪:‬ﻓﺎﻟﻤﺸﺘﺮﻱ ﻣﺘﻤ ّ‬
‫ﺑﺎﻟﺬﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺘﺤﻘﻖ ﺯﻭﺍﻝ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬
‫ﺕ َﻭﻟَ َﻬ ﺎ ﺍﻟﻧﱠﻔَﻘَ ﺔُ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ‬ ‫ﺎء ْﺍﻟ ِﻌ ﱠﺩﺓِ ُ‬
‫ﺻ ِ ّﺩﻗَ ْ‬ ‫ﺿ ِ‬‫ﻋ َﺩ َﻡ ﺍ ْﻧ ِﻘ َ‬
‫ﺍﻟﻁ ْﻬ ِﺭ َﻭ َ‬ ‫‪ =٤٨‬ﺍ ﱠﺩ َ‬
‫ﻋﺕ ْﺍﻟ ُﻣ َ‬
‫ﻁﻠﱠﻘَ ﺔُ ْﺍﻣﺗِ َﺩﺍ َﺩ ﱡ‬
‫ﺑَﻘَﺎ ُﺅﻫَﺎ‬
‫ـﻮع َﻋﻠَْﻴـ َﻬـﺎ َﻛ َﻤـﺎ ِﰲ ﻓَ ـ ْﺘ ِﺢ‬ ‫ـﲔ أَ ْن َﻻ َﺣﺒَ َ‬
‫ـﻞ ﻓَ َـﻼ ُر ُﺟ َ‬ ‫ﺳ ﻧَﺗَﻳ ِْﻥ ﻓَـِﺈ ْن َﻣـ َ‬
‫ﻀﺘَﺎ ‪ ،‬ﰒُﱠ ﺗَـﺒَـ ﱠ َ‬ ‫ﻋﺕ ْﺍﻟ َﺣﺑَ َﻝ ﻓَﺈِ ﱠﻥ ﻟَ َﻬ ﺎ ﺍﻟﻧﱠﻔَﻘَ ﺔَ ﺇﻟَ ﻰ َ‬
‫‪ =٤٩‬ﱠﺇﻻ ﺇ َﺫﺍ ﺍ ﱠﺩ َ‬
‫اﻟْ َﻘ ِﺪﻳ ِﺮ‬

‫ﺍﻟﻄﻬ ﺮ ﻻ ﺣ ﺪَ ﻟ ﻪ)‪،(٧‬‬
‫ﻷﻥ ﱡ‬‫ﺍﻟﻁ ْﻬ ِﺭ )‪ (٦‬ﺍﻟ ﺦ‪ .‬ﱠ‬ ‫ﺕ ْﺍﻟ ُﻣ َ‬
‫ﻁﻠﱠﻘَ ﺔُ ْﺍﻣﺗِ َﺩﺍ َﺩ ﱡ‬ ‫‪  =٤٨‬ﺍ ﱠﺩ َ‬
‫ﻋ ِ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٣/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢١٠/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫ﺖ ﺍﻟﺮﺟﻌﻴ ﺔ ﺍﻣﺘ ﺪﺍﺩَ ﺍﻟﻄﻬ ﺮ ﻣ ﺪﺓ ﻁﻮﻳﻠ ﺔ ﻭﻋ ﺪﻡ ﺍﻧﻘ ﻀﺎء ﺍﻟﻌ ﺪﺓ ﺗ ﺼﺪﻕ؛ ﻷﻥ ﺍﻷﺻ ﻞ ﺑﻘ ﺎء‬
‫)‪(٦‬ﺇﺫﺍ ﺍﺩﻋ ِ‬
‫ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺗﺠﺐ ﻧﻔﻘﺘﻬﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،١٩/٤‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ‬
‫ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪،٦١٠/٣‬ﻭ ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪،٣٢١/١‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ‪./٥٣/‬‬
‫)‪(٧‬ﻣﺴﺄﻟﺔ))ﻣﺪﺓ ﺃﻛﺜﺮ ﺍﻟﻄﻬﺮ ((‪ :‬ﻗﺪ ﻳﻤﺘﻨﻊ ﺍﻟﺤﻴﺾ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺳﻦ ﺍﻹﻳﺎﺱ؛ ﻟﻌ ﺎﺭﺽ ﻣ ﻦ ﻫ ﺰﺍﻝ‬
‫ﺃﻭ ﻣﺮﺽ‪ ،‬ﻓﻼ ﻳ ﺴﻤﻰ ﺫﻟ ﻚ ﻳﺄﺳ ﺎ‪،‬ﻭﻗﺪ ﻳﻜ ﻮﻥ ﺍﻣﺘﻨﺎﻋ ﻪ ﻟ ﺴﺒﺐ ﻏﻴ ﺮ ﻣﻌﻠ ﻮﻡ ﻓﻴﻘ ﺎﻝ ﻟﻬ ﺎ ﻓ ﻲ ﻛ ﻞ ﺗﻠ ﻚ‬
‫ﺍﻷﺣﻮﺍﻝ )ﻣﻤﺘﺪﺓ ﺍﻟﻄﻬﺮ ﺃﻭ ﻣﻨﻘﻄﻌﺔ ﺍﻟﺤﻴﺾ(‪.‬ﻭﻗ ﺪ ﺃﺟﻤ ﻊ ﺍﻟﻔﻘﻬ ﺎء ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﻻ ﺣ ﺪ ﻷﻛﺜ ﺮ ﺍﻟﻄﻬ ﺮ؛‬

‫‪١٦٤‬‬
 ‫ﻭﻟﻬ ﺬﺍ ﺻ ﱠﺢ ﺍﻻﺳ ﺘﺜﻨﺎء ﺑﻘﻮﻟ ﻪ‪ :‬ﱠﺇﻻ ﺇﺫﺍ ﺍﺩﻋ ِ‬
‫ﺖ ﺍﻟﺤﺒ َﻞ ﺍﻟ ﺦ‪ .‬ﺇﻟ ﻰ ﻫ ﺬﺍ ﺃﺷ ﺎﺭ ﺑﻌ ﺾ‬
‫"ﺍﻷﻓَ ِ‬
‫ﺎﺿ ِﻞ"‪.‬‬
‫ﻋ ﺕ ْﺍﻟ َﺣﺑَ َﻝ)‪ (١‬ﺍﻟ ﺦ‪ .‬ﱠ‬
‫ﻷﻥ ﻣ ﺪﺓ َ ﺍﻟﺤﺒ ِﻞ ﻟﻬ ﺎ ﺣ ﺪﱞ ﻻ‬ ‫‪  =٤٩‬ﱠﺇﻻ ﺇﺫَﺍ ﺍ ﱠﺩ َ‬
‫ﻳﺘﺠﺎﻭﺯ‪...........‬‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺴﻨﺘﻴﻦ)‪ ،(٢‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﻓﺈﻥ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ ﺇﻟﻰ‪ (١)/‬ﺳﻨﺘﻴﻦ ]ﺑﻘﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻳﻘﺘﻀﻲ ﺳﻴﺎﻕ ﻗﻮﻟﻪ‪:‬‬

‫ﻷﻥ ﺍﻟﻤ ﺮﺃﺓ ﻗ ﺪ ﻻ ﺗﺤ ﻴﺾ ﻓ ﻲ ﻋﻤﺮﻫ ﺎ ﺇﻻ ﻣ ﺮﺓ ﻭﺍﺣ ﺪﺓ‪ ،‬ﻭﻗ ﺪ ﻻ ﺗﺤ ﻴﺾ ﺃﺻ ﻼ ﻓﺤﻴﻨﺌ ﺬ ﺗ ﺼﻠﻲ‬

‫ﻭﺗﺼﻮﻡ ﺃﺑﺪﺍ‪،‬ﻭﻳﺄﺗﻴﻬﺎ ﺯﻭﺟﻬﺎ‪ .‬ﻳﻘ ﻮﻝ ﺍﻹﻣ ﺎﻡ ﺍﻟﻜﺎﺳ ﺎﻧﻲ ﻓ ﻲ ﺍﻟﺒ ﺪﺍﺋﻊ‪)) :‬ﻭﺃﻣ ﺎ ﺃﻛﺜ ﺮ ﺍﻟﻄﻬ ﺮ ﻓ ﻼ ﻏﺎﻳ ﺔ‬
‫ﻟ ﻪ‪،‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻤ ﺮﺃﺓ ﺇﺫﺍ ﻁﻬ ﺮﺕ ﺳ ﻨﻴﻦ ﻛﺜﻴ ﺮﺓ ﻓﺈﻧﱠﻬ ﺎ ﺗﻌﻤ ﻞ ﻣ ﺎ ﺗﻌﻤ ﻞ ﺍﻟﻄ ﺎﻫﺮﺍﺕ ﺑ ﻼ ﺧ ﻼﻑ ﺑ ﻴﻦ‬
‫ﻷﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻲ ﺑﻨﺎﺕ ﺁﺩﻡ ﺃﺻﻞ ﻭﺍﻟﺤﻴﺾ ﻋﺎﺭﺽ‪ ،‬ﻓﺈﺫﺍ ﻟ ﻢ ﻳﻈﻬ ﺮ ﺍﻟﻌ ﺎﺭﺽ ﻳﺠ ﺐ ﺑﻨ ﺎء‬ ‫ﺍﻷﺋﻤﺔ؛ ﱠ‬
‫ﺍﻟﺤﻜ ﻢ ﻋﻠ ﻰ ﺍﻷﺻ ﻞ‪ ،‬ﻭﺇﻥ ﻁ ﺎﻝ((‪.‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﺎﻧﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‪،٤٠/١‬ﻭﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،١٤٨/٣‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‪ ،٦٣/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ‬
‫ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪،١٧٤/١‬ﻭﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻓﻲ ﺷﺮﺡ ﻣﺨﺘﺼﺮ ﺍﻟﺨﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪،٣٧٠/١‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ‬
‫ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ‪،٢٠٨/٢‬ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ‪،٣٨٦/١‬‬
‫ﻭﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ‪.٣٥٠/١‬‬
‫)‪(١‬ﻳﻌﻨﻲ ﺍﻟﻤﻄﻠﻘﺔ ﺍﺩﻋﺖ ﻋﺪﻡ ﺍﻧﻘﻀﺎء ﻋﺪﺗﻬﺎ ﺑﺴﺒﺐ ﺍﻟﺤﻤﻞ ﺍﻟﻤﺎﻧﻊ ﻻﻧﺘﻬﺎء ﺍﻟﻌ ﺪﺓ‪ ،‬ﻓﺈﻧﱠﻬ ﺎ ﺗ ﺼﺪﻕ ﻭﻟﻬ ﺎ‬
‫ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻣﺪﺓ ﺫﻟﻚ ﺳﻴﺮﺩ ﺗﻔﺼﻴﻠﻪ ﻓﻲ ﻣﺴﺄﻟﺔ )) ﺃﻛﺜﺮ ﻣﺪﺓ ﺍﻟﺤﻤﻞ ((‪.‬‬
‫)‪(٢‬ﻣﺴﺄﻟﺔ ))ﺃﻛﺜﺮ ﻣﺪﺓ ﺍﻟﺤﻤﻞ((‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬ ﺎء ﻓ ﻲ ﺗﺤﺪﻳ ﺪ ﺃﻛﺜ ﺮ ﻣ ﺪﺓ ﺍﻟﺤﻤ ﻞ‪ ،‬ﻓﻘ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻴﺔـ ﻭﻫ ﻮ‬
‫ﻅﺎﻫﺮ ﺍﻟﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻗﻮﻝ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔـ‪ :‬ﺇﻥ ﺃﻛﺜ ﺮ ﻣ ﺪﺓ ﺍﻟﺤﻤ ﻞ ﺃﺭﺑ ﻊ ﺳ ﻨﻴﻦ‪ ،‬ﻭﺩﻟﻴ ﻞ ﺫﻟ ﻚ‬
‫ﺍﻻﺳﺘﻘﺮﺍء‪ ،‬ﻭﺃﻥ ﻋﻤﺮ ‪ ‬ﻗﺎﻝ ﻓ ﻲ ﺍﻣ ﺮﺃﺓ ﺍﻟﻤﻔﻘ ﻮﺩ‪)) :‬ﺗﺘ ﺮﺑﺺ ﺃﺭﺑ ﻊ ﺳ ﻨﻴﻦ‪ ،‬ﺛ ﻢ ﺗﻌﺘ ﺪ ﺑﻌ ﺪ ﺫﻟ ﻚ ((‬
‫ﻭﺳﺒﺐ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻷﺭﺑﻊ ﺃﻧﻬﺎ ﻧﻬﺎﻳﺔ ﻣﺪﺓ ﺍﻟﺤﻤﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺼﻨﻒ ﻻﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ‪.٣٥٣/٣‬‬
‫ﻭﻟﻘﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ )) :‬ﻫﺬﻩ ﺟﺎﺭﺗﻨﺎ ﺍﻣﺮﺃﺓ ﷴ ﺑﻦ ﻋﺠﻼﻥ ﺍﻣﺮﺃﺓ ﺻﺪﻕ ﻭﺯﻭﺟﻬﺎ ﺭﺟ ﻞ ﺻ ﺪﻕ‬
‫ﺣﻤﻠﺖ ﺛﻼﺛﺔ ﺃﺑﻄﻦ ﻓﻲ ﺍﺛﻨﺘ ﻲ ﻋ ﺸﺮﺓ ﺳ ﻨﺔ ﻛ ﻞ ﺑﻄ ﻦ ﻓ ﻲ ﺃﺭﺑ ﻊ ﺳ ﻨﻴﻦ (( ﻳﻨﻈ ﺮ‪ :‬ﺳ ﻨﻦ ﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ‬
‫‪.٣٢٢/٣‬‬
‫ﻭﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﻧﺺ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻮﻗﻮﻉ ﻭﺍﻟﻮﺟ ﻮﺩ ﻭﻗ ﺪ ﻭﺟ ﺪ ﻭﻭﻗ ﻊ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ‬
‫ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،٢٠٤/٣‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪،٤٧٣/٢‬ﻭ ﺃﺳ ﻨﻰ‬
‫ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٣٩٣/٣‬ﻭ ﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٢٣٩/٨‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،٩٨/٨‬ﻭ ﺍﻟﻔ ﺮﻭﻉ ﻻﺑ ﻦ ﻣﻔﻠ ﺢ‬
‫‪،٥٣٧/٥‬ﻭ ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٧٤/٩‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﻫ ﻮ ﺭﻭﺍﻳ ﺔ ﻋ ﻦ ﺃﺣﻤ ﺪ‪ :‬ﺇﻥ ﺃﻗ ﺼﻰ ﻣ ﺪﺓ ﺍﻟﺤﻤ ﻞ ﺳ ﻨﺘﺎﻥ‪ ،‬ﻭﻫ ﻮ ﻣ ﺬﻫﺐ ﺍﻟﺜ ﻮﺭﻱ‪،‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺗﺰﻳﺪ ﺍﻟﻤﺮﺃﺓ ﻓ ﻲ ﺍﻟﺤﻤ ﻞ ﻋﻠ ﻰ ﺳ ﻨﺘﻴﻦ ﻭﻻ‬
‫ﻗﺪﺭ ﻣﺎ ﻳﺘﺤﻮﻝ ﻅﻞ ﻋﻮﺩ ﺍﻟﻤﻐﺰﻝ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ‪ ،٤٤٣/٧‬ﻭﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ ‪ ،٣٢١/٣‬ﻭﺫﻟ ﻚ‬
‫ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺗﻮﻗﻴﻔﺎً‪ ،‬ﺇﺫ ﻟﻴﺲ ﻟﻠﻌﻘﻞ ﻓﻴﻪ ﻣﺠﺎﻝ‪ ،‬ﻓﻜﺄﻧﻬﺎ ﺭﻭﺗﻪ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺼﻮﻝ ﻓﻲ ﺍﻷﺻﻮﻝ ﻟﻠﺠﺼﺎﺹ ‪،٣٩٣/٣‬ﻭ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬
‫‪،٤٥/٣‬ﻭ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٣٦٢/٤‬‬
‫ﻭﻗﺎﻝ ﷴ ﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻜﻢ‪ :‬ﺇﻥ ﺃﻗﺼﻰ ﺍﻟﺤﻤﻞ ﺗﺴﻌﺔ ﺃﺷﻬﺮ‪.‬‬
‫ﻳﻘ ﻮﻝ ﺍﺑ ﻦ ﺭﺷ ﺪ‪ )) :‬ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣﺮﺟ ﻮﻉ ﻓﻴﻬ ﺎ ﺇﻟ ﻰ ﺍﻟﻌ ﺎﺩﺓ ﻭﺍﻟﺘﺠﺮﺑ ﺔ‪ ،‬ﻭﻗ ﻮﻝ ﺍﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺤﻜ ﻢ‬

‫‪١٦٥‬‬
 ‫ﱠ‬
‫ﻓﺈﻥ ﻟﻬﺎ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻨﻔﻘﺔ ﺇﻟﻰ ﺳﻨﺘﻴﻦ[)‪.(٢‬‬
‫ﺿﺗَﺎ[ ‪ ،‬ﺛ ُ ﱠﻡ ﺗَﺑَ ﻳﱠﻥَ ﺍﻟ ﺦ‪ .‬ﺃﻧﱠﻬ ﺎ ﺇﺫﺍ ﺍﺩﻋ ِ‬
‫)‪(٣‬‬
‫ﺖ ﺍﻟﺨﻄ ﺄ ﻓ ﻲ ﺩﻋ ﻮﻯ‬ ‫‪ =٥٠‬ﻗﻮﻟ ﻪ‪ :‬ﻓَ ﺈِ ْﻥ ] َﻣ َ‬
‫ﺍﻟﻄﻬﺮ ﺃﻥ ﻻ ﺗﺼﺪﻕ‪] ،‬ﻭﻛﺄﻧﱠﻬﺎ[)‪ (٤‬ﻟﺘﻨﺎﻗﻀﻬﺎ ﺇﻟﻰ ﻫ ﺬﺍ‬ ‫ﺍﻟﺤﺒﻞ ﻭﺭﺟﻌﺖ ﺇﻟﻰ ﺩﻋﻮﻯ ﺍﻣﺘﺪﺍ ِﺩ ﱡ‬
‫ﺑﻌﺾ "ﺍﻷﻓَ ِ‬
‫ﺎﺿ ِﻞ"‪.‬‬ ‫ِ‬ ‫ﻳﺸﻴﺮ ﻛﻼ ُﻡ‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺇﻧﱠﻤﺎ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻤﻌﺘ ﺎﺩ ﻻ ﺑﺎﻟﻨ ﺎﺩﺭ ﻭﻟﻌﻠﱠ ﻪ ﺃﻥ ﻳﻜ ﻮﻥ ﻣ ﺴﺘﺤﻴﻼً ((‬
‫ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ ﻻﺑﻦ ﺭﺷﺪ ‪.٢٦٨/٢‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٩٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ(ﻭ )ﺩ( ﻣﻀﺖ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺏ( ﻭ)ﺟـ( ﻭﻛﺄﻧﻪ‪.‬‬

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 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٢‬‬
‫» ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺑَ َﺭﺍ َءﺓ ُ ﺍﻟ ِﺫّ ﱠﻣ ِﺔ«‬
‫ﺷ ْﻐ ِﻠ َﻬﺎ َ‬
‫ﺷ ﺎ ِﻫ ٌﺩ‬ ‫‪ =٥١‬ﻗَﺎ ِﻋ َﺩﺓ ٌ‪ْ » :‬ﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺑَ َﺭﺍ َءﺓ ُ ﺍﻟ ِﺫّ ﱠﻣ ِﺔ« َﻭ ِﻟ ﺫَﺍ ﻟَ ْﻡ ﻳُ ْﻘﺑَ ْﻝ ِﻓ ﻲ َ‬
‫ﺍﺣ ٌﺩ‪.‬‬
‫َﻭ ِ‬
‫‪  =٥١‬ﻗﺎﻋﺪﺓ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺑَ َﺭﺍ َءﺓ ُ ﺍﻟ ِﺫّ ﱠﻣ ِﺔ« )‪.(١‬‬
‫ﻭﻣ ﱠﻤﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻰ ﺃﻥ » ْﺍﻷ َ ْ‬
‫ﺻ َﻞ ﺑَ َﺮﺍ َءﺓ ُ ﺍﻟ ِﺬّ ﱠﻣ ِﺔ«‪:‬‬
‫ﻣﺎ ﻟﻮ ﻣﻠﱠﻚ ﺷﺨﺺ ﻟﺸﺨﺺ ﺷﻴﺌﺎً‪ ،‬ﻭﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﺷﺘﺮﺍﻁ ]ﺭﺩ[)‪ (٢‬ﺍﻟﻌﻮﺽ‪،‬ﻛ ﺎﻥ ﺍﻟﻘ ﻮﻝ‬
‫ﺢ‬ ‫ﺴﻜﻪ ﺑﺎﻷﺻ ﻞ ﺍﻟﻤ ﺬﻛﻮﺭ‪ ،‬ﻭﻣ ﺎ)‪ (٣‬ﻧﻘﻠ ﻪ "ﺍﻟـ ُﻤ َﺤ ّ‬
‫ﺸِﻲ" ﻋ ﻦ » ﻓَ ﺘْ ِ‬ ‫ﻟﻶﺧ ﺬ ﺍﻟﻤﻨﻜ ﺮ ﻟﺘﻤ ﱡ‬
‫ﺍﻟ ـْ ُﻤﺪَﺑ ِﱠﺮ «)‪ (٤‬ﺣﻴ ﺚ ﻗ ﺎﻝ‪ :‬ﻭﻣﻨﻬ ﺎ ﺃﻱ ﻣ ﻦ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﻤﻔﺮﻋ ﺔ ﻋﻠ ﻰ ﺍﻷﺻ ﻞ ﺍﻟﻤ ﺬﻛﻮﺭ ﻣ ﻦ‬
‫ﺻﻴﻎ ﺍﻟﻘﺮﺽ ﻣﻠﱠﻜﺘﻚ ﻋﻠﻰ ﺃﻥ ﻳﺮﺩ ﺑﺪﻟﻪ‪ ،‬ﻓﻴﻪ ﻧﻈﺮ ﻅﺎﻫﺮ؛ ﺇﺫ ﺭﺩﱡ ﺍﻟﺒﺪﻝ ﻓﻲ ﺍﻟﻘﺮﺽ ﻻﺯ ٌﻡ‬
‫ﺳﻮﺍء ﺍﺷﺘﺮﻁ ﻋﻠﻴﻪ ﺃﻡ ﻻ‪ ،‬ﻓﻼ ﻳﺤﺴﻦ‬
‫ﺻ َﻝ‪َ ،‬ﻭ ْﺍﻟﺑَ ِﻳّﻧَ ﺔُ َ‬
‫ﻋﻠَ ﻰ‬ ‫ﻋﻠَ ْﻳ ِﻪ ِﻟ ُﻣ َﻭﺍﻓَﻘَﺗِ ِﻪ ْﺍﻷ َ ْ‬ ‫‪َ =٥٢‬ﻭ ِﻟﺫَﺍ َﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ َﻝ ْﺍﻟ ُﻣ ﱠﺩ َ‬
‫ﻋﻰ َ‬
‫ﺻ َﻝ‪،‬‬ ‫ﻑ ْﺍﻷ َ ْ‬ ‫ْﺍﻟ ُﻣ ﱠﺩ ِﻋﻲ ِﻟ َﺩﻋ َْﻭﺓِ َﻣﺎ ﺧَﺎﻟَ َ‬
‫ﻗﻮﻟ ﻪ ﺑﻌ ﺪﻩ‪ :‬ﻓﻠ ﻮ ﺍﺧﺘﻠﻔ ﺎ ﻓ ﻲ ﺫﻛ ﺮ ﺍﻟﺒ ﺪﻝ ﺍﻟ ﺦ‪ .‬ﻭﻗ ﺪ ﻅﻬ ﺮ ﻟ ﻲ ﺃﻥ ﺍﻟﻘ ﺮﺽ ﻣﺤ ﺮﻑ ﻋ ﻦ‬
‫ﻓﺎﻟﻤﻤﻠّ ﻚ ﻳ ﺪﻋﻲ ﺃﻧﱠ ﻪ ﻣﻠﱠﻜ ﻪ ﻋﻠ ﻰ‬
‫ِ‬ ‫ﺍﻟﻌﺮﺽ)‪ ،(٥‬ﻭﺍﻟﺤﺎﺻ ﻞ‪ :‬ﺃﻧﱠ ﻪ ﻣﻠﻜ ﻪ ﺍﻟﻌ ﺮﺽ‪ ،‬ﺛ ﻢ ﺍﺧﺘﻠﻔ ﺎ‬
‫ﺟﻬﺔ ﺍﻟﺒﻴﻊ ﺃﻭ ﺍﻟﻬﺒﺔ؛ ﺇﺫ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻟﺒﺪﻝ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻮﺽ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﻧﻜﺮ ﺍﻟﻤﺘﻤﻠﻚ ﺫﻛﺮ ﺍﻟﺒﺪﻝ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻟﻪ‪ ،‬ﻭﺑﻬﺬﺍ‪ (٦)/‬ﺍﻟﺘﻘﺮﻳﺮ ﻳﻌﻠﻢ ﺃﻧﱠﻪ ﻻ ﻭﺟﻪ ﻟﻘﻮﻟﻪ‪ :‬ﻣﻦ‬

‫ﺻ ُﻞ ﺑَ َﺮﺍ َءﺓ ُ ﺍﻟ ِﺬّ ﱠﻣ ِﺔ« ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﺗﺘﻔﺮﻉ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻜﻠﻴﺔ » ﺍﻟﻴﻘﻴﻦ ﻻ‬‫)‪(١‬ﻗﺎﻋﺪﺓ» ْﺍﻷ َ ْ‬
‫ﺸ ِّﻚ «‪ ،‬ﻭﻫﻲ ﺗ ُ َﻜ ّ ِﻮﻥ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺜﺎﻣﻨﺔ ﻋﻨﺪ ﻋﻠ ﻲ ﺣﻴ ﺪﺭ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ » ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﻓ ﻲ ﺷ ﺮﺡ‬ ‫ﻳﺰﻭﻝ ﺑﺎﻟ ﱠ‬
‫ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ « ‪ ،٢٥/١‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺫﻣﺔ ﻛﻞ ﺷ ﺨﺺ ﻏﻴ ﺮ ﻣ ﺸﻐﻮﻟﺔ ﺑﻮﺍﺟ ﺐ ﺃﻭ ﺣ ﻖ‬
‫ﺇﻻ ﺑﻴﻘ ﻴﻦ ﻭﺛﺒ ﻮﺕ‪ .‬ﻭﺍﻟﺒ ﺮﺍءﺓ ﺣﺎﻟ ﺔ ﺃﺻ ﻠﻴﺔ ﻓ ﻲ ﺍﻷﺷ ﺨﺎﺹ‪ ،‬ﻓﻜ ﻞ ﺷ ﺨﺺ ﻳﻮﻟ ﺪ ﻭﺫﻣﺘ ﻪ ﺑﺮﻳﺌ ﺔ‪،‬‬
‫ﺷ ْﻐﻠُﻬﺎ ﻳﺤﺼﻞ ﺑﺎﻟﻤﻌﺎﻣﻼﺕ ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﻳﺠﺮﻳﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻓﻜ ﻞ ﺷ ﺨﺺ ﻳ ﺪﱠﻋﻲ ﺧ ﻼﻑ ﻫ ﺬﺍ‬ ‫ﻭ َ‬
‫ﺐ ﻣﻨ ﻪ ﺃﻥ ﻳﺒ ﺮﻫﻦ ﻋﻠ ﻰ ﺫﻟ ﻚ‪ ،‬ﻓ ﺈﺫﺍ ﺍﺩﻋ ﻰ ﺷ ﺨﺺ ﻋﻠ ﻰ ﺁﺧ ﺮ ﺑﺤ ﻖ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻗ ﻮﻝ‬ ‫ﺍﻷﺻ ﻞ ﻳُﻄﻠ ُ‬
‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻟﻤﻮﺍﻓﻘﺘﻪ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻟﺪﻋﻮﺍﻩ ﻣﺨﺎﻓﺔ ﺍﻷﺻ ﻞ‪ ،‬ﻓ ﺈﺫﺍ ﻟ ﻢ ﻳ ﺘﻤﻜﻦ ﻣ ﻦ‬
‫ﺇﺛﺒﺎﺕ ﺩﻋﻮﺍﻩ ﺑﺎﻟﺒﻴﻨﺔ ﻳﺤﻜﻢ ﺑﺒﺮﺍءﺓ ﺫﻣﺔ ﺍﻟ ُﻤﺪﱠﻋﻰ ﻋﻠﻴﻪ ﺍﻋﺘﺒﺎﺭﺍ ً ﺑﻬﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٣‬ﻓﻲ) ﺏ( ﻭﻣﻤﺎ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﺍﻟﻘﺮﺽ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١١٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪١٦٧‬‬
‫ﺻ ﻴﻎ ﻭﻻ ﻟﻘﻮﻟ ﻪ‪ :‬ﻋﻠ ﻰ‪ (١)/‬ﺃﻥ ﺗ ﺮﺩ)‪ (٢‬ﺑﺪﻟ ﻪ‪ ،‬ﻓ ﺼﻮﺍﺏ ﺍﻟﻌﺒ ﺎﺭﺓ ﺍﻻﻗﺘ ﺼﺎﺭ ﻋﻠ ﻰ ﻗﻮﻟ ﻪ‪:‬‬
‫ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﻣﻠﱠﻜﻪ ﺍﻟﻌﺮﺽ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺫﻛﺮ ﺍﻟﺒﺪﻝ ﺍﻟﺦ‪.‬‬
‫ﻋﻠَ ْﻳ ِﻪ)‪ (٣‬ﺍﻟ ﺦ‪ .‬ﻭﺃ ﱠﻣ ﺎ ﺇﺫﺍ ﺗﻌ ﺎﺭﺽ‬
‫ﻋﻰ َ‬ ‫‪َ  =٥٢‬ﻭ ِﻟ ﺫَﺍ َﻛ ﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ َﻝ ْﺍﻟ ُﻣ ﱠﺩ َ‬
‫ﺮﺡ »ﺍﻟﻬﺪِﺍﻳ ِﺔ«)‪ (٥‬ﻋﻨ ﺪ‬
‫ﺷ ِ‬‫ﺑﻦ ﺍﻟ ُﻬ َﻤ ِﺎﻡ" ﻓ ﻲ َ‬‫ﻭﺍﻟﻈﺎﻫﺮ)‪ (٤‬ﻓﻴﻌﻠﻢ ﻣ ﱠﻤﺎ ﺫﻛﺮﻩ "ﺍﻟ َﻜ َﻤﺎ ُﻝ ُ‬ ‫ﱠ‬ ‫ﺍﻷﺻﻞ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺰﻭﺝ‬
‫ﺏ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟﻐَ ِ‬
‫ﺎﺭ ِﻡ ؛‬ ‫ﺻﻭ ِ‬ ‫ﻑ‪َ ،‬ﻭ ْﺍﻟ َﻣ ْﻐ ُ‬ ‫ﺍﺧﺗَﻠَﻔَ ﺎ ﻓِ ﻲ ﻗِﻳ َﻣ ِﺔ ْﺍﻟ ُﻣﺗْﻠَ ِ‬ ‫‪ =٥٣‬ﻓَ ﺈِﺫَﺍ ْ‬
‫ﻖ ﻗَ ْﺑ َﻝ ﺗ َ ْﻔ ِﺳ ِ‬
‫ﻳﺭ ِﻩ ِﺑ َﻣ ﺎ ﻟَ ﻪُ‬ ‫ﺷ ْﻲءٍ ‪ ،‬ﺃ َ ْﻭ َﺣ ّ ٍ‬‫ﻋ ﱠﻣ ﺎ ﺯَ ﺍ َﺩ َﻭﻟَ ْﻭ ﺃَﻗَ ﱠﺭ ِﺑ َ‬‫ﺻ َﻝ ْﺍﻟﺑَ َﺭﺍ َءﺓ ُ َ‬ ‫ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﻗِﻳ َﻣﺔٌ‪ ،‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ ُﻣ ِﻘ ِ ّﺭ َﻣ َﻊ ﻳَ ِﻣﻳﻧِ ِﻪ َﻭ َﻻ ﻳُ َﺭ ﱡﺩ َ‬
‫ﻋﻠَ ْﻳ ِﻪ َﻣ ﺎ ﻟَ ْﻭ ﺃَﻗَ ﱠﺭ ﺑِ َﺩ َﺭﺍ ِﻫ َﻡ ﻓَ ﺈِﻧﱠ ُﻬ ْﻡ ﻗَ ﺎﻟُﻭﺍ‪:‬‬
‫ﺍﺧﺗِ َﻼﻓً ﺎ ﻓَ ِﻘﻳ َﻝ‪ :‬ﺃَﻗَﻠﱡ ﻪُ ﺍﺛْﻧَ ِ‬
‫ﺎﻥ‬ ‫ﺗ َ ْﻠﺯَ ُﻣﻪُ ﺛ َ َﻼﺛَﺔُ َﺩ َﺭﺍ ِﻫ َﻡ ؛ ِﻷَﻧﱠ َﻬﺎ ﺃَﻗَ ﱡﻝ ْﺍﻟ َﺟ ْﻣﻊِ َﻣ َﻊ ﺃ َ ﱠﻥ ﻓِﻳ ِﻪ ْ‬
‫ﻭﺭ ﺃَﻧﱠ ﻪُ‬‫ﺻ َﻝ ْﺍﻟﺑَ َﺭﺍ َءﺓ ُ ؛ ِﻷَﻧﱠ ﺎ ﻧَﻘُ ﻭ ُﻝ‪ْ :‬ﺍﻟ َﻣ ْﺷ ُﻬ ُ‬ ‫ﻋﻠَ ْﻳ ِﻪ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ﻓَﻳَ ْﻧﺑَ ِﻐ ﻲ ﺃ َ ْﻥ ﻳُ ْﺣ َﻣ َﻝ َ‬
‫ﻋﻠَ ْﻳ ِﻪ َﻣ ْﺑﻧَﻰ ﺍ ْ ِﻹ ْﻗ َﺭ ِﺍﺭ‪.‬‬ ‫ﺛ َ َﻼﺛَﺔٌ َﻭ َ‬
‫ﻱ")‪.(٧‬‬ ‫)‪(٦‬‬
‫ﺑﻠﻐﻚ ﺍﻟﺨﺒﺮ ﺍﻫـ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٨١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻷﻧﻪ ﻭﺍﻓﻖ ﺍﻷﺻﻞ‪.‬‬
‫)‪(٤‬ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻷﺻﻞ ﻭﺍﻟﻈ ﺎﻫﺮ ﻓ ﺎﻟﺤﻜﻢ ﻳﻜ ﻮﻥ ﻋﻠ ﻰ ﺍﻷﺻ ﻞ ﻋﻤ ﻼً ﺑﻬ ﺬﻩ ﺍﻟﻘﺎﻋ ﺪﺓ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻞ ﺑَ َﺮﺍ َءﺓ ُ‬
‫ﺍﻟ ِﺬّ ﱠﻣ ِﺔ«‪.‬‬
‫)‪» (٥‬ﺍﻟﻬﺪﺍﻳﺔ«‪ :‬ﻓﻲ ﺍﻟﻔ ﺮﻭﻉ ﻟﻌﻠ ﻲ ﺑ ﻦ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺍﻟﻤﺮﻏﻴﻨ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٩٣‬ﻫ ـ‪ .‬ﻭﻫ ﻮ‬
‫ﺷﺮﺡ ﻋﻠﻰ ﻣﺘﻦ ﻟﻪ ﺳﻤﺎﻩ ﺑﺪﺍﻳﺔ ﺍﻟﻤﺒﺘﺪﻱ‪ ،‬ﻭﺭﻭﻱ ﺃﻧﻪ ﺑﻘﻲ ﻓﻲ ﺗﺼﻨﻴﻒ ﺍﻟﻜﺘ ﺎﺏ ﺛ ﻼﺙ ﻋ ﺸﺮﺓ ﺳ ﻨﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﺻﺎﺋﻤﺎ ً ﻭﻛ ﺎﻥ ﻓ ﻲ ﺗﻠ ﻚ ﺍﻟﻤ ﺪﺓ ﻻﻳﻔﻄ ﺮ ﺃﺻ ﻼً‪ ،‬ﻭﻛ ﺎﻥ ﻳﺠﺘﻬ ﺪ ﺃﻥ ﻻﻳﻄﻠ ﻊ ﻋﻠ ﻰ ﺻ ﻮﻣﻪ ﺃﺣ ﺪ‪،‬‬
‫ﻓﻜﺎﻥ ﺑﺒﺮﻛﺔ ﺯﻫﺪﻩ ﻭﻭﺭﻋﻪ ﻛﺘﺎﺑﻪ ﻣﻘﺒﻮﻻً ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎء‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ‪ ،٢٠٢٢/٢‬ﺍﻷﻋ ﻼﻡ‬
‫‪.٢٦٦/٤‬‬
‫)‪(٦‬ﺟﺎء ﻓﻲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﻫﻤﺎﻡ ‪ )) ١٢٥/٤‬ﻟﻮ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻚ ﺍﻟﺨﺒﺮ ﻓ ﺴﻜﺘﺖ‪ ،‬ﻭﻗﺎﻟ ﺖ ﺭﺩﺩﺕ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ‬
‫ﻗﻮﻟﻪ‪ ،‬ﺧﻼﻓﺎ ً ﻟﺰﻓﺮ ((‪ .‬ﻭﺟﺎء ﻓﻲ ﻣﻮﺿﻊ ﺁﺧ ﺮ ﻓ ﻲ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ‪ )) ٢٧٢/٣‬ﻗﻮﻟ ﻪ ﻭﺇﺫﺍ ﻗ ﺎﻝ ﺍﻟ ﺰﻭﺝ‬
‫ﺑﻠﻐﻚ ﺍﻟﺦ ﺻﻮﺭﺗﻬﺎ‪ :‬ﺍﺩﻋﻰ ﻋﻠﻰ ﺑﻜﺮ ﺑﺎﻟﻐﺔ ﺃﻥ ﻭﻟﻴﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻨﻪ ﻗﺒﻞ ﺍﺳﺘﺌﺬﺍﻧﻬﺎ ﻓﻠﻤﺎ ﺑﻠّﻐﻬ ﺎ ﺳ ﻜﺘﺖ‬
‫ﻭﻗﺎﻟ ﺖ ﺑ ﻞ ﺭﺩﺩﺕ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻟﻬ ﺎ ﻋﻨ ﺪﻧﺎ‪ .‬ﻭﻗ ﺎﻝ ﺯﻓ ﺮ‪ :‬ﻟ ﻪ ﻟﺘﻤ ﺴﻜﻪ ﺑﺎﻷﺻ ﻞ ﻭﻫ ﻮ ﻋ ﺪﻡ ﺍﻟﻜ ﻼﻡ ((‪.‬‬
‫ﻭﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٤٣/٢‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪،١٢٠/٢‬ﻭ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٢٧٢/٣‬ﻭﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪،٨/٢‬ﻭ‬
‫ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪،١٢٥/٣‬ﻭ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٢٨٩/١‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٣/١‬‬

‫‪١٦٨‬‬
 ‫ﺏ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟﻐَ ِ‬
‫ﺎﺭ ِﻡ)‪.(١‬‬ ‫ﻑ‪َ ،‬ﻭ ْﺍﻟ َﻣ ْﻐ ُ‬
‫ﺻﻭ ِ‬ ‫ﺍﺧﺗَﻠَﻔَﺎ ِﻓﻲ ِﻗﻳ َﻣ ِﺔ ْﺍﻟ ُﻣﺗْﻠَ ِ‬
‫‪  =٥٣‬ﻓَﺈِﺫَﺍ ْ‬
‫‪.........................................................................................‬‬
‫ﺻ ِﺔ«)‪ (٣‬ﻧ ﺎﻗﻼً ﻋ ﻦ ﺍﻷﺻ ﻞ‪:‬‬ ‫)‪(٢‬‬
‫ﻷﻥ ﺍﻷﺻﻞ ﺍﻟﺒﺮﺍءﺓ ﺇﻻ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﻗﺎﻝ ﻓ ﻲ »ﺍﻟ ُﺨﻼ َ‬ ‫ﱠ‬
‫ﺃﻥ ﻗﻴﻤ ﺔ ﺍﻟﻤﻐ ﺼﻮﺏ ﻛ ﺬﺍ‪ ،‬ﻭﺃﻗ ﺎﻡ ﺍﻟﻐﺎﺻ ﺐ ﺍﻟﺒ ِﻴّﻨ ﺔ ﺃﻧﱠﻬ ﺎ ﻛ ﺬﺍ‪،‬‬ ‫ﺃﻗ ﺎﻡ ﺍﻟﻤﻐ ﺼﻮﺏ ﻣﻨ ﻪ ﺍﻟﺒ ِﻴّﻨ ﺔ ﱠ‬
‫ﻓﺒﻴﻨﺔ ﺍﻟﻤﺎﻟﻚ ﺃﻭﻟﻰ‪ ،‬ﻓﺈﻥ ﻟ ﻢ ﻳﻜ ﻦ ﻟﻠﻤﺎﻟ ﻚ ﺑ ِﻴّﻨ ﺔً ﻓ ﺄﺭﺍﺩ ﺍﻟﻐﺎﺻ ﺐ ﺇﻗﺎﻣ ﺔ ﺍﻟﺒﻴﻨ ﺔ ﻓﻘ ﺎﻝ ﺍﻟﻤﺎﻟ ﻚ‪:‬‬
‫ﺃﺣﻠﻔﻪ ﻭﻻ ﺃﺭﻳﺪ ﺍﻟﺒﻴﻨﺔ ﻟﻪ ﺫﻟﻚ)‪ (٤‬ﺍﻫـ " ِﺑﻴ ِﺮﻱ"‪ .‬ﻓ ﺈﻥ ﻗﻠ ﺖ؛ ﺣﻴ ﺚ ﻛ ﺎﻥ ﺍﻟﻘ ﻮﻝ ﻟﻠﻐ ﺎﺭﻡ ﻛﻤ ﺎ‬
‫ﻒ" ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﺣﻴﻨﺌ ﺬ ﻗﻠ ﺖ‪ :‬ﻓﺎﺋ ﺪﺓ ﺇﻗﺎﻣ ﺔ ﺍﻟﺒﻴﻨ ﺔ ﺇﺳ ﻘﺎﻁ ﺍﻟﻴﻤ ﻴﻦ‬ ‫ﺫﻛﺮﻩ "ﺍﻟـ ُﻤﺼ ِﻨّ ُ‬
‫ﻒ" ﻣ ﻦ ﺍﻟﻘ ﺼﻮﺭ؛ ﺣﻴ ﺚ ﺍﻗﺘ ﺼﺮ‬ ‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻳﻌﻠﻢ ﻣﺎ ﻓ ﻲ ﻛ ﻼﻡ "ﺍﻟ ُﻤ ﺼ ِﻨّ ِ‬
‫ﻳﻘﻞ ﺑﻴﻤﻴﻨﻪ)‪.(٥‬‬ ‫ﻋﻠﻰ ‪ ‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻐﺎﺭﻡ ﻭﻟﻢ‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﻣﺴﺄﻟﺔ ))ﺍﺧ ﺘﻼﻑ ﺍﻟﻐﺎﺻ ﺐ ﻭﺍﻟﻤﺎﻟ ﻚ ﻓ ﻲ ﻗﻴﻤ ﺔ ﺍﻟﻤﻐ ﺼﻮﺏ (( ﺍﻟﻘ ﻮﻝ ﻗ ﻮﻝ ﺍﻟﻐﺎﺻ ﺐ ﺍﻟﻐ ﺎﺭﻡ ﻣ ﻊ‬
‫ﻳﻤﻴﻨﻪ ﻭﺍﻟﺒﻴﻨﺔ ﻟﻠﻤﺎﻟﻚ ﻷﻥ ﺍﻟﻐﺎﺻﺐ ﻣﻨﻜﺮ ﻭﺍﻟﻤﺎﻟ ﻚ ﻣ ﺪﻉٍ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،١١/٦٦‬ﻭ‬
‫ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٧/١٦٣‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪،٥/٢١٣‬ﻭ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪،٤/٢٧‬ﻭ ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪،١/١٥١‬ﻭ ﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٢/٢٤٨‬ﻭ ﻧﻬﺎﻳ ﺔ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺮﻣﻠﻲ ‪،٥/١٧٢‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪،٥/١٧٠‬ﻭ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋ ﻦ‬
‫ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤/١١٤‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢١١/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪»(٣‬ﺧﻼﺻﺔ ﺍﻟﻔﺘﺎﻭﻯ«‪ :‬ﻟﻺﻣﺎﻡ ﻁﺎﻫﺮ ﺑﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺮﺷ ﻴﺪ ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٤٢‬ﻫ ـ‪،‬‬
‫ﻭﻫ ﻮ ﺧﻼﺻ ﺔ ﺟﺎﻣﻌ ﺔ ﻟﻠﺮﻭﺍﻳ ﺔ‪ ،‬ﺧﺎﻟﻴ ﺔ ﻣ ﻦ ﺍﻟﺰﻭﺍﺋ ﺪ‪ ،‬ﻣ ﻊ ﺑﻴ ﺎﻥ ﻣﻮﺍﺿ ﻊ ﺍﻟﻤ ﺴﺎﺋﻞ‪ ،‬ﻭﻓﻬﺮﺳ ﺖ‬
‫ﺍﻟﻔﺼﻮﻝ ﻭﺍﻷﺟﻨﺎﺱ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻛﺘﺎﺏ‪ ،‬ﻟﻴﻜﻮﻥ ﻋﻮﻧﺎ ﻟﻤﻦ ﺍﺑﺘﻠﻲ ﺑﺎﻟﻔﺘﻮﻯ‪.‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،٧١٨/١‬ﻭ ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٣٢٠/٣‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.٣٣/٥‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻭﻛ ﺬﺍ ﻋﻨ ﺪ ﺍﻹﻣ ﺎﻡ ﺍﻟ ﺴﻴﻮﻁﻲ ﻓ ﻲ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻓﺈﻧﱠ ﻪ ﻟ ﻢ ﻳ ﺬﻛﺮ ﺍﻟﻴﻤ ﻴﻦ ﻣ ﻊ ﺍﻟﻘ ﻮﻝ‪ .‬ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪./٥٣ /‬‬

‫‪١٦٩‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٣‬‬
‫ﺻ ُﻝ ﺃَﻧﱠﻪُ ﻟَ ْﻡ ﻳَ ْﻔﻌَ ْﻝ«‬
‫ﺷ ْﻳﺋًﺎ ﺃ َ ْﻡ َﻻ ﻓَ ْﺎﻷ َ ْ‬
‫» َﻣ ْﻥ ﺷ ﱠَﻙ ﻫ َْﻝ ﻓَﻌَ َﻝ َ‬
‫ﺷ ْﻳﺋًﺎ ﺃ َ ْﻡ َﻻ؟‬
‫‪ =٥٤‬ﻗَﺎ ِﻋ َﺩﺓ ٌ َﻣ ْﻥ ﺷ ﱠَﻙ ﻫ َْﻝ ﻓَﻌَ َﻝ َ‬
‫ﺢ ْﺍﻟ ـ ُﻤﺪَﺑ ِﱠﺮ «)‪ :(٢‬ﺍﻋﻠ ﻢ ﺃﻥ‬
‫ِ‬ ‫ْ‬ ‫ﺘ‬ ‫َ‬ ‫ﻓ‬ ‫»‬ ‫ﻲ‬ ‫ﻓ‬ ‫)‪(١‬‬
‫‪  =٥٤‬ﻗَﺎ ِﻋﺪَﺓ ٌ َﻣ ْﻦ َ‬
‫ﺷ ﱠﻚ ﺃﻧﱠ ﻪ ﻓَﻌَ َﻞ‪] .‬ﻗ ﺎﻝ[‬
‫ﺼﻼﺓ‪ ،‬ﻭﺍﻟﻌﺘ ﻖ‪ ،‬ﻭﻏﻴﺮﻫ ﺎ ﻫ ﻮ‪:‬‬ ‫ﺸ ِّﻚ ﻓﻲ ﺍﻟﻤﺎء‪ ،‬ﻭﺍﻟﺤﺪﺙ‪ ،‬ﻭﺍﻟﻨﱠﺠﺎﺳ ﺔ‪ ،‬ﻭﺍﻟ ﱠ‬ ‫ﻣﺮﺍﺩ ﺍﻟﻔﻘﻬﺎء ﺑﺎﻟ ﱠ‬
‫))ﺍﻟﺘﺮﺩﱡﺩ ﺑﻴﻦ ﻭﺟﻮﺩ ﺍﻟ ﺸﻲء ﻭﻋﺪﻣ ﻪ ﺳ ﻮﺍء ﻛ ﺎﻥ ﺍﻟﻄﺮﻓ ﺎﻥ ﻓ ﻲ ﺍﻟﺘ ﺮﺩﺩ ﺳ ﻮﺍء ﺃﻭ ﺃﺣ ﺪﻫﻤﺎ‬
‫)‪(٣‬‬
‫ﻓﺮﻗﻮﺍ ﺑﻴﻦ‬ ‫ﺭﺍﺟﺤﺎ ً(( ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻘﻬﺎء‪ .‬ﻭﺃ ﱠﻣﺎ ﺃﺻﺤﺎﺏ ﺍﻷﺻﻮﻝ ﻓﺈﻧﱠﻬﻢ ﱠ‬
‫)‪(٤‬‬
‫ﺸ ﱡﻚ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﺃﺣ ﺪﻫﻤﺎ ]ﺭﺍﺟﺤ ﺎ ً[‬ ‫ﺫﻟﻚ ﻭﻗﺎﻟﻮﺍ‪)) :‬ﺍﻟﺘﺮﺩﺩ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻮﺍء ﻓﻬﻮ‪ :‬ﺍﻟ ﱠ‬
‫ﺎﻟﺮﺍﺟﺢ ﻅ ﱞﻦ ﻭﺍﻟﻤﺮﺟ ﻮﺡ ﻭﻫ ٌﻢ(()‪ (٥‬ﺍﻫ ـ‪ .‬ﻭﻗ ﺪ ﺗﻘ ﺪﻡ ﻟﻨ ﺎ ﻓ ﻲ ﺫﻟ ﻚ ﻛ ﻼﻡ ﺍﻫ ـ‬
‫)‪(٦‬‬
‫ﻓ ﱠ‬
‫)‪(٧‬‬
‫ﻱ" ‪.‬‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻅﻦ ﻭﺍﻟﻤﺮﺟﻮﺡ ﻭﻫ ٌﻢ ﻳﻔﻴﺪ ﺍﻻﻛﺘﻔﺎء ﺑﺘﻌﺮﻳﻒ ﻭﺍﺣ ﺪ ﻟﻜ ﻞ ﻣ ﻦ ﱠ‬
‫ﺍﻟﻈ ِّﻦ‬ ‫ﻓﺎﻟﺮﺍﺟﺢ ٌ‬ ‫ﱠ‬ ‫ﻭﻗﻮﻟﻪ‪:‬‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫ﺼﻪ ‪.‬‬ ‫ﻭﺍﻟﻮﻫﻢ‪ ،‬ﻭﻻ ﺣﺎﺟﺔَ ﻷﻥ ]ﻳﺬﻛﺮ[ ﻟﻜ ِّﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺗﻌﺮﻳﻔﺎ ً ﻳﺨ ﱡ‬
‫ﺻ ُﻝ ﺃَﻧﱠﻪُ ﻟَ ْﻡ ﻳَ ْﻔﻌَ ْﻝ َﻭﺗ َ ْﺩ ُﺧ ُﻝ ﻓِﻳ َﻬ ﺎ ﻗَﺎ ِﻋ َﺩﺓ ٌ ﺃ ُ ْﺧ َﺭﻯ‪َ :‬ﻣ ْﻥ ﺗ َ ﻳَﻘﱠﻥَ ْﺍﻟ ِﻔ ْﻌ َﻝ‬ ‫‪ =٥٥‬ﻓَ ْﺎﻷ َ ْ‬
‫ﻋﻠَﻰ ْﺍﻟﻘَ ِﻠﻳ ِﻝ ؛ ِﻷَﻧﱠﻪُ ْﺍﻟ ُﻣﺗَﻳَﻘﱠ ُﻥ‬ ‫ﻳﺭ َﺣ َﻣ َﻝ َ‬ ‫َﻭﺷ ﱠَﻙ ِﻓﻲ ْﺍﻟﻘَ ِﻠﻳ ِﻝ‪َ ،‬ﻭ ْﺍﻟ َﻛ ِﺛ ِ‬
‫ﺻ ُﻝ ﺃَﻧﱠﻪُ ﻟَ ْﻡ ﻳَ ْﻔﻌَ ْﻝ‪.‬ﺃﻗ ﻮﻝ‪ :‬ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﻘﻴ ﺪ ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺑﻤ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫‪  =٥٥‬ﻓَ ْﺎﻷ َ ْ‬
‫ﺸ ِّﻚ‪)) :‬ﺷ ﱠﻚ ﻓ ﻲ ﺻ ﻼﺗﻪ ﺃﻧﱠ ﻪ ﻫ ﻞ‬ ‫ﻓﻲ ﺍﻟﻮﻗﺖ)‪ (١٠‬ﻟﻤﺎ ﻓﻲ »ﺍﻟﺨَﺎﻧِﻴ ِﺔ« ﻓﻲ ﻓ ﺼﻞ ﻣ ﺴﺎﺋﻞ ﺍﻟ ﱠ‬
‫ﺃﺩﱠﺍﻫ ﺎ ﺃﻡ ﻻ‪ ،‬ﻓ ﺈﻥ ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ﻛ ﺎﻥ ﻋﻠﻴ ﻪ ﺃﻥ ﻳﻌﻴ ﺪﻫﺎ‪ ،‬ﻭﺑﻌ ﺪ ﺧ ﺮﻭﺝ ﺍﻟﻮﻗ ﺖ ﻻﺷ ﻲ َء‬
‫)‪(١١‬‬
‫ﻒ" ﺍﻵﺗ ﻲ‬ ‫ﻀﻼء ﻋﻠ ﻰ ﻗ ﻮﻝ "ﺍﻟ ُﻤ ﺼ ِﻨّ ِ‬
‫ِ‬ ‫ﺾ ﺍﻟﻔ‬
‫ﺍﻫ ـ‪ .‬ﻭﺑﻬ ﺬﺍ ﺳ ﻘﻂ ﻣ ﺎ ﺃﻭﺭﺩﻩ ﺑﻌ ُ‬ ‫ﻋﻠﻴﻪ((‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ( ﻭ)ﺟـ( ﻭ)ﺩ(‪.‬‬
‫)‪(٢‬ﻓﻲ )ﺃ( ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﻴﻮﻣﻲ ‪ ،/٣٢٠/‬ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ ‪./١٨٦/‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺤ ﺼﻮﻝ ﻟﻠ ﺮﺍﺯﻱ ‪ ٨٤/١‬ﻭﻣ ﺎ ﺑﻌ ﺪﻫﺎ‪ ،‬ﻭﺍﻟﻜﻠﻴ ﺎﺕ ﻟﻠﻜﻔ ﻮﻱ ‪ ،٦٣/٣‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪.٢٢٠/١‬‬
‫)‪(٦‬ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﻭﻋﻨ ﺪ ﺍﻷﺻ ﻮﻟﻴﻴﻦ ﻓ ﻲ ﺃﻭﻝ ﻫ ﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪.‬ﻳﻨﻈﺮ‪ :‬ﺹ‪./١١٩/‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٤/١‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٩‬ﻳﻨﻈﺮ‪ :‬ﺗﻌﺮﻳﻒ ﱠ‬
‫ﺍﻟﻈ ِّﻦ ﻭﺍﻟﻮﻫﻢ ﻓﻲ ﺑﺪﺍﻳﺔ ﺑﺤﺜﻨﺎ ﻫﺬﺍ‪.‬‬
‫)‪(١٠‬ﺍﻟﺘﻘﻴﻴﺪ ﻓﻲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺿﺮﻭﺭﻱ ﻷﻥ ﺍﻟﻔﻘﻬﺎء ﺫﻛﺮﻭﺍ ﺃﻧﻪ ﻣﻦ ﺷﻚ ﺃﻧﻪ ﺻ ﻠﻰ ﺃﻡ ﻻ ﺑﻌ ﺪ ﺍﻟﻮﻗ ﺖ‬
‫ﻻ ﻳﻌﻴﺪ؛ ﻷﻥ ﺳﺒﺐ ﺍﻟﻮﺟﻮﺏ ﻗﺪ ﻓﺎﺕ ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﻘ ﻀﺎء ﺑ ﺸﺮﻁ ﻋ ﺪﻡ ﺍﻷﺩﺍء ﻗﺒﻠ ﻪ ﻭﻫ ﺬﺍ ﻓﻴ ﻪ ﺷ ﻚ‬
‫ﻓﻼ ﻳﺠﺐ‪.‬‬
‫)‪(١١‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٠٩/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬

‫‪١٧٠‬‬
 ‫ﺷﻚ ﻓﻲ ﺻﻼﺓ ﻫﻞ ﺻﻼﻫﺎ ﺃﻋﺎﺩﻫﺎ)‪ (١‬ﻓﻲ ﺍﻟﻮﻗﺖ ﻣﻦ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘ ﻀﻲ ﺍﻹﻋ ﺎﺩﺓ‬ ‫ﻗﺮﻳﺒﺎ ً‪ :‬ﱠ‬
‫ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻮﻗﺖ ﻓﻤﺎ‪ (٢)/‬ﻓﺎﺋﺪﺓ ﺍﻟﺘﻘﻴﻴﺪ)‪ (٣‬ﺍﻫـ‪ .‬ﻭﻗﻮﻝ‬
‫‪.........................................................................................‬‬
‫ﻭﺇﻻ ﻓ ﻼ ﻳﺨﻔ ﻲ ﻣ ﺎ ﻓﻴ ﻪ‬ ‫ﻀﻼ ِء‪ :(٥)/‬ﻣﻌﻨﻰ ﺃﻋﺎﺩ ﻓﻲ ﺍﻟﻮﻗ ﺖ ﺃﻱ‪ :‬ﺇﺛ ﺮ ﺍﻟﻮﻗ ﺖ ﱠ‬ ‫)‪(٤‬‬
‫ﺑﻌﺾ‪ /‬ﺍﻟﻔُ َ‬
‫ﺍﻫـ‪.‬‬
‫)‪(٦‬‬
‫ﻱ" ‪.‬‬ ‫ﻭﺃﺭﺍﺩ ﺑﻤﺎ ﻓﻴﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﻌﺾ ﻭﻗﺪ ﻋﻠﻤﺖ ﺳﻘﻮﻁﻪ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺸ ﱡﻚ ﺑﻌﺪ ﺧ ﺮﻭﺝ ﺍﻟﻮﻗ ﺖ‬ ‫ﺎﺿﻲ َﺧﺎﻥ")‪ (٧‬ﺑﺄﻧﱠﻪ ﺇﺫﺍ ﺣﺼﻞ ﺍﻟ ﱠ‬ ‫ﻭﻭﺟﻪ ﺳﻘﻮﻁﻪ ﺗﺼﺮﻳﺢ "ﻗَ ِ‬
‫ﻴﺲ‬
‫ﻮﻡ ﻣ ﻦ ﺍﻟﻘﺎﻋ ﺪﺓ ﻟ َ‬ ‫ﺃﻥ ﺍﻟﻤﻔﻬ َ‬ ‫ﺎﺿﻲ َﺧﺎﻥ" ﻫﻮ ﺍﻟﻘﺮﻳﻨ ﺔ ﻋﻠ ﻰ ﱠ‬ ‫ﻻﺷﻲء ﻋﻠﻴﻪ‪ ،‬ﻓﺘﺼﺮﻳﺢ "ﻗَ ِ‬
‫ﻋﻠ ﻰ ﺇﻁﻼﻗ ﻪ ﺑ ﻞ ﻫ ﻮ ﻣﻘﻴﱠ ﺪ ﺑﻤ ﺎ ﺇﺫﺍ ﺣ ﺼﻞ ﻗﺒ ﻞ ﺧ ﺮﻭﺝ ﺍﻟﻮﻗ ﺖ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻓﻤ ﺎ ﺫﻛ ﺮﻩ‬
‫ﺻﻼﻫﺎ ﺃﻋ ﺎﺩ ﻓ ﻲ ﺍﻟﻮﻗ ﺖ‬ ‫ﺷﻚ ﻓﻲ ﺻﻼﺓ ﻫﻞ ﱠ‬ ‫ﱠ‬ ‫"ﺍﻟﻤﺼﻨﻒ" ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻮﻗﺖ ﻓﻲ ‪‬‬
‫ﺸ ﱡﻚ ﻗﺪ ﺣﺼﻞ ﻗﺒﻞ ﺧﺮﻭﺝ ﻭﻗﺘﻬﺎ ﻣﺘﺠﻪ‪ ،‬ﻭﻻ ﻳﻜ ﻮﻥ ﻣﺨﺎﻟﻔ ﺎ ً ﻟﻠﻘﺎﻋ ﺪﺓ ﺧﻼﻓ ﺎ ً‬ ‫ﺃﻱ ﺑﺄﻥ ﻛﺎﻥ ﺍﻟ ﱠ‬
‫ﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ َ ﺗﻘﺘﻀﻲ ﺍﻹﻋﺎﺩﺓ َ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻟﻮﻗ ﺖ‬ ‫ﻟﻠﻔﺎﺿﻞ ﺍﻷﻭﻝ؛ ﺣﻴﺚ ﺍﺳﺘﺸﻜﻞ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﱠ‬

‫)‪(١‬ﻓﻲ )ﺃ( ﺃﻋﺎﺩ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻋﻠﻞ ﻫ ﺬﺍ ﺍﻟﺘﻘﻴﻴ ﺪ ﺍﻟ ﺸﻴﺦ ﷴ ﺍﻟﺨ ﺎﺩﻣﻲ ‪ -‬ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺑﺮﻳﻘ ﺔ ﻣﺤﻤﻮﺩﻳ ﺔ ﻧﻘ ﻼً ﻋ ﻦ ﺍﻟﺨﻼﺻ ﺔ‪ -‬ﺑﻘﻮﻟ ﻪ‪:‬‬
‫ﺷﻚ ﻓﻲ ﺻﻼﺗﻪ ﺃﻧﱠﻪ ﻫﻞ ﺻﻼﻫﺎ ﺃﻡ ﻻ ﺇﻥ ﻛﺎﻥ ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ﻓﻌﻠﻴ ﻪ ﺃﻥ ﻳﻌﻴ ﺪﻫﺎ ((؛ﻟﻴﺨ ﺮﺝ ﻣ ﻦ‬ ‫)) ﺇﺫﺍ ﱠ‬
‫ﻋﻬ ﺪﺗﻬﺎ ﺑﻴﻘ ﻴﻦ ﻛﻤ ﺎ ﻭﺟﺒ ﺖ ﻋﻠﻴ ﻪ ﺑﻴﻘ ﻴﻦ ) ﻭﺇﻥ ﺧ ﺮﺝ ﺍﻟﻮﻗ ﺖ ﺛ ﻢ ﺷ ﻚ ﻻ ﺷ ﻲء ﻓﻴ ﻪ ( ﺃﻱ ﻓ ﻲ ﻫ ﺬﺍ‬
‫ﺍﻟﺸﻚ ﻳﻌﻨﻲ ﻻ ﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎء؛ ﻷﻧﱠﻪ ﺇﻥ ﻛﺎﻥ ﺻﻠﻰ ﻓﻲ ﺍﻟﻮﻗﺖ ﻛﺎﻥ ﻗﻀﺎء ﻫ ﺬﻩ ﺍﻟ ﺼﻼﺓ ﺑﺪﻋ ﺔ‪،‬‬
‫ﻭﺇﻥ ﻟ ﻢ ﻳ ﺼ ِّﻞ ﻓﺎﻟﻘ ﻀﺎ ُء ﻭﺍﺟ ﺐ‪ ،‬ﻓﺘ ﺮﺟﻴﺢ ﺟﺎﻧ ﺐ ﻋ ﺪﻡ ﺍﻟﻘ ﻀﺎء ﺗ ﺮﺟﻴﺢ ﺍﺣﺘﻤ ﺎﻝ ﺍﻟﺒﺪﻋ ﺔ ﻋﻠ ﻰ‬
‫ﺍﻟﻮﺍﺟ ﺐ‪ ،‬ﻓﻔ ﻲ ﺍﻟﻮﻗ ﺖ ﺗ ﺮﺟﻴﺢ ﺟﺎﻧ ﺐ ﺍﻟﻮﺟ ﻮﺏ ﻋﻠ ﻰ ﺍﻟﺒﺪﻋ ﺔ ﺇﺫ ﺇﻋ ﺎﺩﺓ ﺍﻟ ﺼﻼﺓ ﺍﻟﺘ ﻲ ﺻ ﻼﻫﺎ ﻓ ﻲ‬
‫ﺍﻟﻮﻗﺖ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﻟﻢ ﻳﺼﻠﻬﺎ ﻓﺈﺗﻴﺎﻧﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻭﺍﺟﺐ‪ ،‬ﻓﻤﺴﺄﻟﺔ ﺍﻟﺨﻼﺻﺔ ﺗ ﺼﻠﺢ ﻣﺜ ﺎﻻً‬
‫ﻟﻬﻤﺎ ﻟَﻌَ ﱠﻞ ﻟﺰﻭﻡ ﺍﻹﻋﺎﺩﺓ ﻓﻲ ﺍﻟﻮﻗﺖ؛ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﺷﻐﻞ ﺍﻟﺬﻣﺔ ﻓﻲ ﺍﻟﻮﻗﺖ ؛ ﻷﻧﻪ ﺭﺑﻤﺎ ﻳﺆﺧﺮ ﺍﻟ ﺼﻼﺓ‬
‫ﺇﻟﻰ ﺁﺧﺮ ﻭﻗﺘﻬﺎ‪،‬ﻭﺃﻥ ﺍﻟﻮﺟﻮﺏ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺁﺧﺮ ﻭﻗﺘﻬﺎ ﻓﻠﻌﻠﻪ ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺁﺧ ﺮ ﻭﻗﺘﻬ ﺎ‪ ،‬ﻭﺃﻥ ﻣ ﺎ ﺛﺒ ﺖ‬
‫ﺑﻴﻘﻴﻦ ﻻ ﻳﺮﺗﻔﻊ ﺇﻻ ﺑﻴﻘﻴﻦ ﻣﺜﻠ ﻪ‪ ،‬ﻭﻋ ﺪﻡ ﻟ ﺰﻭﻡ ﺍﻟﻘ ﻀﺎء ﺑﻌ ﺪ ﺍﻟﻮﻗ ﺖ ؛ ﻷﻥ ﺍﻟﻐﺎﻟ ﺐ ﻋﻠ ﻰ ﺍﻟﻤ ﺆﻣﻦ ﺃﻥ‬
‫ﻳ ﺼﻠﻴﻬﺎ ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ﻭﻻ ﻳﺘﺮﻛﻬ ﺎ‪ ،‬ﻭﻛ ﺎﻥ ﺍﻷﺻ ﻞ ﺑ ﺮﺍءﺓ ﺍﻟﺬﻣ ﺔ ﻓﻠﻌﻠ ﻪ ﻗ ﺪ ﺟﻌ ﻞ ﺫﻣﺘ ﻪ ﺑﺮﻳﺌ ﺔ ﻋ ﻦ‬
‫ﺍﻟ ﺸﻐﻞ‪ ،‬ﺛ ﻢ ﻳ ﺮﺩ ﺃﻥ ﻫ ﺬﺍ ﻟ ﻴﺲ ﻣ ﻦ ﻗﺒﻴ ﻞ ﺍﻟﺘ ﺮﺩﺩ ﺑ ﻴﻦ ﺍﻟﻮﺍﺟ ﺐ ﻭﺍﻟﺒﺪﻋ ﺔ ﺑ ﻞ ﺑ ﻴﻦ =‬
‫ﺮﺽ ﻗﻄﻌ ﻲ ﻻ ﻭﺍﺟ ﺐ ﻅﻨ ﻲ‪ ،‬ﻭﺍﻷﺻ ﻞ ﻓﻴ ﻪ‬ ‫ٌ‬ ‫= ﺍﻟﻔ ﺮﺽ ﻭﺍﻟﺒﺪﻋ ﺔ؛ ﺇﺫ ﻗ ﻀﺎء ﺻ ﻼﺓ ﻟ ﻢ ﺗ ُ ﺼ ﱠﻞ ﻓ‬
‫ﺭﻋﺎﻳﺔ ﺟﺎﻧﺐ ﺍﻟﻔﺮﺽ ﺃﻟﺒﺘﺔ ﻓﺘﺄﻣﻞ ﺣﺘﻰ ﻳﻈﻬﺮ ﺍﻟﻮﺟﻪ(( ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،٨٧/٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،١٣٠/١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٥١٩/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨١‬ﺏ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ‪ /٢١٢/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٤/١‬‬
‫)‪"(٧‬ﻗﺎﺿﻲ ﺧﺎﻥ"‪ :‬ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﻣﺤﻤﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﻭﺯﺟﻨ ﺪﻱ ﺍﻟﻔﺮﻏ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﺑﻘﺎﺿﻲ ﺧﺎﻥ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪٥٩٢‬ﻫ ـ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﺷ ﺮﺡ ﺃﺩﺏ ﺍﻟﻘﺎﺿ ﻲ‬
‫ﻟﻠﺨ ﺼﺎﻑ‪ ،‬ﻭﺷ ﺮﺡ ﺍﻟﺰﻳ ﺎﺩﺍﺕ ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ ‪،٢٩٧/٣‬ﻭ‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٢٢٤/٢‬‬

‫‪١٧١‬‬
‫ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻟﺘﻘﻴﻴﺪ‪ .‬ﻭﻳﺴﺘﻐﻨﻰ ﺣﻴﻨﺌ ٍﺬ ﻋ ﱠﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻔﺎﺿﻞ ]ﺍﻟﺜﺎﻧﻲ[)‪ (١‬ﺣﻴﺚ ﺫﻛﺮ ﻣ ﺎ ﻣﺤ ﺼﻠﻪ‬
‫ﻒ" ﺃﻋ ﺎﺩ ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ﻭﻗ ﺖ‪ (٢)/‬ﺍﻟ ﺼﻼﺓ‪ .‬ﺑ ﻞ‬
‫ﺃﻧﱠﻪ‪ :‬ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻮﻗﺖ ﻓﻲ ﻗ ﻮﻝ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﺸ ﱡﻚ ﻭﻟﻮ ﺑﻌﺪ ﺧﺮﻭﺝ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﺼﻞ ﻓﻴﻪ ﺍﻟ ﱠ‬
‫ﺻ ِﻝ‬‫‪ =٥٦‬ﺇﻻ ﺃ َ ْﻥ ﺗ َ ْﺷﺗ َ ِﻐ َﻝ ﺍﻟ ِﺫّ ﱠﻣﺔُ ﺑِ ْﺎﻷ َ ْ‬
‫ﻳﻥ َﻭ َﻫﺫَﺍ ِﺍﻻ ْﺳﺗِﺛْﻧَﺎ ُء َﺭ ِ‬
‫ﺍﺟ ٌﻊ ﺇﻟَﻰ ﻗَﺎ ِﻋ َﺩﺓٍ ﺛَﺎ ِﻟﺛ َ ٍﺔ ِﻫ َ‬
‫ﻲ َﻣ ﺎ‬ ‫‪ =٥٧‬ﻓَ َﻼ ﻳَﺑ َْﺭﺃ ُ ﱠﺇﻻ ﺑِ ْﺎﻟﻳَ ِﻘ ِ‬
‫ﺏ ﱠ‬
‫ﺍﻟﻅ ِّﻥ‬ ‫ﻳﻥ‪َ ،‬ﻭ ْﺍﻟ ُﻣ َﺭﺍ ُﺩ ﺑِ ِﻪ ﻏَﺎ ِﻟ ُ‬
‫ﻳﻥ َﻻ ﻳَ ْﺭﺗ َ ِﻔ ُﻊ ﱠﺇﻻ ﺑِﻳَ ِﻘ ٍ‬ ‫ﺛَﺑَ َ‬
‫ﺕ ﺑِﻳَ ِﻘ ٍ‬
‫ﺷ ْﻲ ٌء‪،‬‬‫ﺻ َﻼ ِﺓ َ‬ ‫‪َ =٥٨‬ﻭ ِﻟﺫَﺍ ﻗَﺎ َﻝ ِﻓﻲ ْﺍﻟ ُﻣ ْﻠﺗَﻘَ ِﻁ‪َ :‬ﻭﻟَ ْﻭ ﻟَ ْﻡ ﻳَﻔُﺗْﻪُ ِﻣ ْﻥ ﺍﻟ ﱠ‬
‫ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﺠﻮﺍﺏ ﻳﻨﺒﻨﻲ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻔﺎﺿﻞ ﺍﻷﻭﻝ" ﻣﻦ ﺍﻹﺷﻜﺎﻝ‬
‫ﻭﻗﺪ ﻋﻠﻤﺖ ﺳﻘﻮﻁﻪ‪.‬‬
‫‪َ  =٥٦‬ﺇﻻ ﺃ َ ْﻥ ﺗ َ ْﺷﺗ َ ِﻐ َﻝ ﺍﻟ ِﺫّ ﱠﻣﺔُ ﺑِ ْﺎﻷ َ ْ‬
‫)‪(٣‬‬
‫ﺻ ِﻝ‪ .‬ﺑ ﺄﻥ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ ﺍﻟﻔﻌ ﻞ ﺑ ﺄﻥ ﺷ ﱠﻚ ﻫ ﻞ‬
‫ﻓﻌ ﻞ ﺃﻡ ﻻ ﻗﺒ ﻞ ﺧ ﺮﻭﺝ ﺍﻟﻮﻗ ﺖ؛ ﺣﻴ ﺚ ﻳﻠﺰﻣ ﻪ)‪ (٤‬ﺍﻹﻋ ﺎﺩﺓ؛ ﺇﺫ ﻻ ﻳﺨ ﺮﺝ ﻋ ﻦ ﻋﻬ ﺪﺓ ﻣ ﺎ‬
‫ﻒ" ﻣ ﻦ ﺍﻻﺳ ﺘﺜﻨﺎء ﻣﺘﺠ ﻪ ﺧﻼﻓ ﺎ ً‬ ‫ﺼﻨّ ُ‬ ‫ﺍﺷﺘﻐﻠﺖ ﺍﻟﺬﻣﺔ ﺑﻪ ﺇﻻ ﺑﻴﻘﻴﻦ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻓﻤ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟ ُﻤ َ‬
‫ﺸِﻲ")‪.(٥‬‬ ‫ﻟﻤﺎ ﺫﻛﺮﻩ "ﺍﻟـ ُﻤ َﺤ ّ‬
‫ﻳﻥ‪ .‬ﻛﻤﺎ ﺇﺫﺍ ﺗﻴﻘﱠﻦ ﺩﻳﻨﺎ ً ﻓ ﻲ ﺫﻣﺘ ﻪ ﻭﺷ ﱠﻚ ﻓ ﻲ ﻣﻘ ﺪﺍﺭﻩ ﻻ‬ ‫‪  =٥٧‬ﻓَ َﻼ ﻳَﺑ َْﺭﺃ ُ ﱠﺇﻻ ِﺑ ْﺎﻟﻳَ ِﻘ ِ‬
‫ﺸ ِّﻚ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ‪ .‬ﺑﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻔﺮﻳﻎ ﺫ ﱠﻣﺘﻪ ﺑﻴﻘﻴﻦ ﻛﺬﺍ ﻟﺒﻌﺾ "ﺍﻷﻓَ ِ‬
‫ﺎﺿ ِﻞ"‪.‬‬ ‫ﻳﺤﻤﻞ ﺑﺎﻟ ﱠ‬
‫ﻒ"‪َ :‬ﺇﻻ ﺃ َ ْﻥ ﺗ َ ْﺷﺗ َ ِﻐ َﻝ ﺍﻟ ِﺫّ ﱠﻣ ﺔُ ِﺑ ْﺎﻷ َ ْ‬
‫)‪(٦‬‬
‫ﺻ ِﻝ ﺍﻟ ﺦ‪ .‬ﻫ ﺬﻩ‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﺷ ﻤﻮﻝ ﻗ ﻮﻝ "ﺍﻟ ُﻤ ﺼﻨّ ِ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺃﻋﻨﻲ ﻣﺴﺄﻟﺔ ﺷﻐﻞ ﺍﻟﺬﻣﺔ ﺑﺎﻟﺪﱠﻳﻦ؛ ﺇﺫ ﻫﻮ ﺃﻋ ﱡﻢ ﻣﻦ ﺃﻥ ﺗﺸﺘﻐﻞ ﺑﺤﻖ ﷲ ﻭﺣﻖ ﺍﻟﻌﺒﺪ‪.‬‬
‫‪َ  =٥٨‬ﻭ ِﻟ ﺫَﺍ ﻗَ ﺎ َﻝ ﻓِ ﻲ » ْﺍﻟ ُﻣ ْﻠ ﺗَﻘَ ِﻁ« ﺍﻟ ﺦ‪ .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ ﺍﻟ ﺼﺤﻴﺢ ﺟ ﻮﺍﺯ ﺍﻹﻋ ﺎﺩﺓ‬
‫ﻒ )‪ (٧‬ﻟﺸﺒﻬﺔ ﺍﻟﻔﺴﺎﺩ)‪ ،(٨‬ﻭﻟﻜﻦ ﻻ ﻳﻌﻴﺪ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‬ ‫ﺴ ﻠَ ِ‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟ ﱠ‬ ‫ٌ‬ ‫ﻓﻘﺪ ﻓﻌﻞ ﺫﻟﻚ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(ﻭ)ﺩ( ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٩٦‬ﺏ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺏ( ﺑﻞ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺏ( ﺗﻠﺰﻣﻪ‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ْﺍﻟـ ُﻤﺠْ ﺘَﺒَﻰ‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺏ(ﻭ )ﺟـ( ﻟﻬﺬﻩ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢١٣ /‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻓﻲ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ﻋ ﻦ ﺃﺑ ﻲ ﻧ ﺼﺮ ٍ ﻓ ﻴﻤﻦ ﻳﻘ ﻀﻲ ﺻ ﻼﺓ ﻋﻤ ﺮﻩ ﻣ ﻦ‬
‫ﻏﻴﺮ ﺃﻥ ﻳﻜﻮﻥ ﻓﺎﺗﻪ ﺷﻲء‪ ،‬ﻳﺮﻳﺪ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﻷﺻ ﻞ ﺍﻟﻨﻘ ﺼﺎﻥ ﻭﺍﻟﻜﺮﺍﻫ ﺔ ﻓﺤ ﺴﻦ‪ ،‬ﻭﺇﻥ ﻟ ﻢ‬
‫ﻳﻜ ﻦ ﻟ ﺬﻟﻚ ﻟ ﻢ ﻳﻔﻌ ﻞ‪ = = ،‬ﻭﺟ ﺎء ﻓ ﻲ ﺍﻟﻤ ﻀﻤﺮﺍﺕ‪ :‬ﻭﺍﻟ ﺼﺒﺢ ﺃﻧ ﻪ ﻳﺠ ﻮﺯ ﺇﻻ ﺑﻌ ﺪ ﺻ ﻼﺓ ﺍﻟﻔﺠ ﺮ‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺴﻠﻒ ﻟ ﺸﺒﻬﺔ ﺍﻟﻔ ﺴﺎﺩ‪ .‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬
‫ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﻪ ٌ‬
‫‪،١٨٨/١‬ﻭ ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠ ﻴﻢ ‪ ،٨٦/٢‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ‬
‫‪ ،١٢٤/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٣٨/٢‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺤﻄ ﺎﺏ‪ :‬ﻭﺍﻟ ﺸﻚ ﺍﻟ ﺬﻱ ﻻ ﻳ ﺴﺘﻨﺪ ﻟﻌﻼﻣ ﺔ ﻟﻐ ﻮ‪ ،‬ﻷﻧ ﻪ ﻭﺳﻮﺳ ﺔ‪ ،‬ﻓ ﻼ ﻗ ﻀﺎء ﺇﻻ ﻟ ٍّ‬
‫ﺸﻚ ﻋﻠﻴ ﻪ‬

‫‪١٧٢‬‬
 ‫‪.........................................................................................‬‬
‫ﺍﻟﻈ ِﻬ ِﻴﺮﻳّ ِﺔ«)‪ (٢‬ﻗﻴ ﻞ ﺗﻜ ﺮﻩ‪ ،‬ﻭﻗﻴ ﻞ ﻻ ﺗﻜ ﺮﻩ)‪ ،(٣‬ﻭﻳﻘ ﺮﺃ ﻓ ﻲ ﺟﻤﻴ ﻊ‬ ‫ﻭﺍﻟﻌ ﺼﺮ)‪ .(١‬ﻭﻓ ﻲ » ّ‬
‫ﺍﻟﺮﻛﻌﺎﺕ ﺍﻟﻔﺎﺗﺤﺔ‬

‫ﻋ ْﻣ ِﺭ ِﻩ ُﻣ ْﻧﺫُ ﺃ َ ْﺩ َﺭ َﻙ َﻻ ﻳُ ْﺳﺗ َ َﺣ ﱡ‬
‫ﺏ ﺫَ ِﻟ َﻙ‬ ‫ﺻ َﻼﺓ َ ُ‬
‫ﻲ َ‬ ‫ﺏ ﺃ َ ْﻥ ﻳَ ْﻘ ِ‬
‫ﺿ َ‬ ‫‪َ =٥٩‬ﻭﺃ َ َﺣ ﱠ‬
‫ﻱ")‪ (٥‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫)‪(٤‬‬
‫ﻭﺍﻟﺴﻮﺭﺓ ﺍﻫـ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻓﻴ ﻪ ﻧﻈ ﺮ ﻅ ﺎﻫﺮ ﻭﻫ ﻮ‪ :‬ﱠ‬
‫ﺃﻥ ﻧﻔ ﻲ ﺍﻻﺳ ﺘﺤﺒﺎﺏ ﻻ ﻳﻨ ﺎﻓﻲ ﺍﻟﺠ ﻮﺍﺯ ﻓ ﻼ ﻳ ﺮﺩ ﻋﻠ ﻰ‬
‫ﺎﺿﻞ")‪.(٦‬‬‫"ﺍﻟ ُﻤﺼ ِﻨّﻒ" ﻣﺎ ﺃﻭﺭﺩﻩ ﺫﻟﻚ "ﺍﻟﻔَ ِ‬
‫ﺻ َﻼﺓ َ ﺍﻟ ﺦ‪.‬ﺃﻱ ﺃﺣ ﺐﱠ ﺃﻥ ﻳﻌﻴ ﺪ ﺻ ﻼﺓ ﻋﻤ ﺮﻩ‪،‬‬
‫ﻲ َ‬ ‫‪َ  =٥٩‬ﻭﺃ َ َﺣ ﺏﱠ ﺃ َ ْﻥ ﻳَ ْﻘ ِ‬
‫ﺿ َ‬
‫ﻒ" ﻫﻨﺎ‪ (٧)/‬ﻣﻌﻨﺎﻩ ﺍﻹﻋﺎﺩﺓ)‪(١‬؛ ﺇﺫ ﻓﺮﺽ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻧﱠﻪ ﻟﻢ ﻳﻔﺘ ﻪ‬
‫ﻓﺎﻟﻘﻀﺎء ﻓﻲ ﻛﻼﻡ "ﺍﻟ ُﻤﺼ ِﻨّ ِ‬

‫ﺩﻟﻴﻞ‪ ،‬ﻭﻗﺪ ﺃﻭﻟﻊ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻨﺘﻤﻴﻦ ﻟﻠﺼﻼﺡ ﺑﻘﻀﺎء ﺍﻟﻔﻮﺍﺋﺖ ﻟﻌﺪﻡ ﺗﺤﻘﻴﻖ ﺍﻟﻔ ﻮﺍﺕ ﺃﻭ ﻅﻨ ﻪ ﺃﻭﺷ ﻚ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻳﺴﻤﻮﻧﻪ ﺻﻼﺓ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﻳﺮﻭﻧﻬﺎ ﻛﻤﺎﻻً‪ ،‬ﻭﻳﺮﻳﺪ ﺑﻌﻀﻬﻢ ﺑﺬﻟﻚ ﺃﻧﻪ ﻻ ﻳ ﺼﻠﻲ ﻧﺎﻓﻠ ﺔ ﺃﺻ ﻼً ﺑ ﻞ‬
‫ﻳﺠﻌﻞ ﻣﺤﻞ ﻛﻞ ﻧﺎﻓﻠﺔ ﻓﺎﺋﺘ ﺔ ﻟﻤ ﺎ ﻋ ﺴﻰ ﺃﻥ ﻳﻜ ﻮﻥ ﻣ ﻦ ﻧﻘ ﺺ ﺃﻭ ﺗﻘ ﺼﻴﺮ ﺃﻭ ﺟﻬ ﻞ ﻭﺫﻟ ﻚ ﺑﻌﻴ ﺪ ﻋ ﻦ‬
‫ﺣﺎﻝ ﺍﻟﺴﻠﻒ ﻭﻓﻴﻪ ﻫﺠﺮﺍﻥ ﺍﻟﻤﻨﺪﻭﺑﺎﺕ ﻭﺗﻌﻠﻖ ﺑﻤﺎ ﻻ ﺃﺟﺮ ﻟ ﻪ‪ .‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ‬
‫ﺧﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪.٨/٢‬‬
‫)‪(١‬ﻟﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻨﻔﻞ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻷﻭﻗ ﺎﺕ‪ ،‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬
‫‪ ،٨٦/١‬ﻭ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪،٢٣٦/١‬ﻭ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٨٦/٢‬‬
‫)‪ )(٢‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻈﻬﻴﺮﻳ ﺔ ( ﻟﻠﻘﺎﺿ ﻲ ﻅﻬﻴ ﺮ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺃﺑ ﻲ ﺑﻜ ﺮ‪ ،‬ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦١٩‬ﻫـ‪ ،‬ﺫﻛﺮ ﻓﻴﻬﺎ‪ :‬ﺃﻧﻪ ﺟﻤﻊ ﻛﺘﺎﺑﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺎﺕ ﻭﺍﻟﻨﻮﺍﺯﻝ ﻣﻤﺎ ﻳ ﺸﺘﺪ ﺍﻻﻓﺘﻘ ﺎﺭ ﺇﻟﻴ ﻪ‪،‬‬
‫ﻭﻫﻮ ﻣﺨﻄﻮﻁ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺗﻮﺟﺪ ﻣﻨﻪ ﻧﺴﺨﺔ ﻣﺨﻄﻮﻁﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ‬
‫ﺑﺮﻗﻢ‪ .( ٢٤٨٨ ) :‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪،٢٠‬‬
‫ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪،١٢٢٦/٢‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٢٠/٥‬‬
‫)‪ )(٣‬ﻗﻀﺎء ﺻﻼﺓ ﺍﻟﻌﻤﺮ ( ﺃﻭ ﺇﻋﺎﺩﺓ ﺻﻼﺓ ﺍﻟﻌﻤﺮ‪ :‬ﻫﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﺫﻛﺮﻫ ﺎ ﻓﻘﻬ ﺎء ﺍﻷﺣﻨ ﺎﻑ ﻓ ﻲ ﻁﻴ ﺎﺕ‬
‫ﻛﺘﺒﻬﻢ ﻣﻊ ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﺤﻜ ﻢ ﻋﻠﻴﻬ ﺎ ﺑ ﻴﻦ ﺍﺳ ﺘﺤﺒﺎﺏ ﻭﻛﺮﺍﻫﻴ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٨٨/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٨٦/٢‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،١٢٤/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٣٨/٢‬‬
‫)‪(٤‬ﺍﻟﺘﻘﻴﻴﺪ ﻫﻨﺎ ﻟﺠﻤﻴﻊ ﺍﻟﺮﻛﻌﺎﺕ ﻻﻋﺘﺒﺎﺭ ﺃﻥ ﻫﺬﻩ ﺍﻹﻋﺎﺩﺓ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﻔﻞ‪ ،‬ﻷﻥ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻲ ﺍﻟﻨﻔ ﻞ ﻭﺍﺟﺒ ﺔ‬
‫ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺮﻛﻌﺎﺕ ﻣﻊ ﺳ ﻮﺭﺓ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟﻔ ﺮﺽ ﻓﺈﻧﻬ ﺎ ﻭﺍﺟﺒ ﺔ ﻓ ﻲ ﺍﻷﻭﻟﻴ ﻴﻦ ﻭﺳ ﻨﺔ‬
‫ﻓﻲ ﺍﻷﺧﺮﻳﻴﻦ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،٣١٢/١‬ﻭ ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ‬
‫ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٤٤٦/١‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٥/١‬‬
‫)‪(٦‬ﻓﻲ )ﺃ(‪،‬ﻭ)ﺟـ(‪،‬ﻭ) ﺩ( ﺍﻟﻘﺎﺋﻞ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١١٩‬ﺏ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪١٧٣‬‬
 ‫ﺼ ﻠﻮﺍﺕ‬
‫ﺷﻲ ٌء ﻣﻦ ﺍﻟ ﱠ‬
‫ﺎﺭﺓِ‪ ،‬ﺃ َ ْﻭ ﺗ َ ْﺭ ِﻙ َ‬
‫ﺷ ْﺭﻁٍ‬ ‫ﺏ ﱠ‬
‫ﺍﻟﻁ َﻬ َ‬ ‫ﺳ ْﻠ ِ‬ ‫‪ =٦٠‬ﱠﺇﻻ ﺇﺫَﺍ َﻛ ﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َ‬
‫ﻅ ِﻧّ ِﻪ ﻓَ َ‬
‫ﺳﺎ َﺩﻫَﺎ ﺑِ َ‬
‫ﻋﻠَﻰ َ‬
‫ﻅ ِﻧّ ِﻪ‬ ‫ﺏ َ‬ ‫ﻏﻠَ َ‬ ‫ﺿﻲ َﻣﺎ َ‬ ‫ﻓَ ِﺣﻳﻧَﺋِ ٍﺫ ﻳَ ْﻘ ِ‬
‫ﻋﻠَ ْﻳ ِﻪ ﻳُ ْﻛ َﺭﻩُ ِﻟ ُﻭ ُﺭﻭ ِﺩ ﺍﻟﻧﱠ ْﻬﻲ ِ َ‬
‫ﻋ ْﻧﻪُ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬ ‫‪َ =٦١‬ﻭ َﻣﺎ ﺯَ ﺍ َﺩ َ‬
‫ﺳﺎ َﺩﻫَﺎ ﺇﻟ ﻰ ‪ ‬ﻓَ ِﺣﻳﻧَ ِﺋ ٍﺫ‬ ‫ﺑﺨﻼﻓﻪ ﻓﻴﻤﺎ‪ (٢)/‬ﺳﻴﺄﺗﻲ ﻣﻦ ‪ ‬ﱠﺇﻻ ﺇﺫَﺍ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َ‬
‫ﻅ ِﻧّ ِﻪ ﻓَ َ‬
‫ﻑ ﻟﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻪ‪.‬‬ ‫ﺎﺭ َ‬
‫ﺻ ِ‬ ‫ﻳَ ْﻘ ِ‬
‫ﺿﻲ ﺍﻟﺦ‪.‬ﻓﺈﻧﱠﻪ ﻻ َ‬
‫ﺍﻟﻈ ﺎﻫﺮ ﻣ ﻦَ‬ ‫ﺳﺎ َﺩﻫَﺎ‪ .‬ﻳﻌﻨﻲ ﻓﺘﺴﺘﺤﺐ ﻛﻤ ﺎ ﻫ ﻮ ﱠ‬ ‫‪  =٦٠‬ﱠﺇﻻ ﺇ َﺫﺍ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َ‬
‫ﻅ ِﻧّ ِﻪ ﻓَ َ‬
‫ﺍﻟﻈ ِّﻦ ﻫﻮ ﺍﻟﻴﻘﻴﻦ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘ ﻀﺎء ﻣ ﺴﺘﺤﺒﺎ ً‪ .‬ﺍﻟﻠﱠﻬ ﱠﻢ ﺇﻻ‬‫ﺃﻛﺜﺮ ﱠ‬
‫ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻓﻴﻪ ﺃﻧﱠﻪ ﺇﺫﺍ ﻛﺎﻥ ُ‬
‫)‪(٣‬‬
‫ﻱ" ‪.‬‬ ‫ﺃﻥ ﻳَﺪﱠﻋﻲ ﱠ‬
‫ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎ َء ﻣﻨﻘﻄ ٌﻊ ﺍﻫـ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋﻠَ ْﻳ ِﻪ ﻳُ ْﻛ َﺭﻩُ‪ .‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻗﺎﻝ ﺑﻌ ﻀﻬﻢ‪ ،‬ﻻ ﻳﻜ ﺮﻩ ﻟﻜ ﻦ‬
‫‪َ  =٦١‬ﻭ َﻣﺎ ﺯَ ﺍ َﺩ َ‬
‫ﻻ ﻳﻘﻀﻲ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﻻ ﺑﻌ ﺪ ﺻ ﻼﺓ ﺍﻟﻌ ﺼﺮ‪ ،‬ﻭﻳﻘ ﺮﺃ ﻓ ﻲ ﺍﻟﺮﻛﻌ ﺎﺕ ﻛﻠﻬ ﺎ ﺍﻟﻔﺎﺗﺤ ﺔ‬
‫ﻭﺍﻟﺴﻮﺭﺓ ﺍﻫـ "ﺑﻴﺮﻱ"‪ .‬ﻓﺈﻥ ﻗﻠﺖ ‪ ‬ﻟﻜﻦ ﻻ ﻳﻘﻀﻲ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺍﻟﺦ‪ .‬ﻣﺨﺎﻟﻒ‬
‫ﻟﻘﻮﻟ ﻪ ﻓ ﻲ ﺍﻟﻤ ﺘﻦ ﻭﺷ ﺮﺣﻪ " ِﻟﻤ ﻼ ِﻣ ﺴ ِﻜﻴﻦ ")‪ :(٤‬ﻻ ﻳﻤﻨ ﻊ ﻋ ﻦ ﻗ ﻀﺎء‬

‫)‪(١‬ﺍﻹﻋﺎﺩﺓ ﺗﻄﻠﻖ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ‪ :‬ﺇﺭﺟﺎﻉ ﺍﻟﺸﻲء ﺇﻟﻰ ﺣﺎﻟﻪ ﺍﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﺗﻄﻠﻖ ﻋﻠﻰ ﻓﻌ ﻞ ﺍﻟ ﺸﻲء ﻣ ﺮﺓ‬
‫ﺛﺎﻧﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﺳﻤﺎء ﷲ ﺗﻌﺎﻟﻰ " ﺍﻟﻤﻌﻴ ﺪ " ‪ -‬ﺃﻱ ﺍﻟ ﺬﻱ ﻳﻌﻴ ﺪ ﺍﻟﺨﻠ ﻖ ﺑﻌ ﺪ ﺍﻟﻔﻨ ﺎء‪ ،‬ﻭﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ ﴿ َﻛ َﻤ ﺎ‬
‫ﺎء‪[ ١٠٤ :‬ﺑﻬ ﺬﺍ ﺍﻟﻤﻌﻨ ﻰ‬ ‫ﻮﺭﺓُ ﺍﻷ َ ْﻧﺒِﻴَ ِ‬
‫ﺳ َ‬‫ﻋﻠَ ْﻴﻨَ ﺎ ﺇِﻧﱠ ﺎ ُﻛﻨﱠ ﺎ ﻓَ ﺎ ِﻋ ِﻠﻴﻦَ ﴾ ] ُ‬ ‫ﺑَ ﺪَﺃْﻧَﺎ ﺃ َ ﱠﻭ َﻝ َﺧ ْﻠ ٍ‬
‫ﻖ ﻧُ ِﻌﻴ ُﺪﻩُ َﻭ ْﻋ ﺪًﺍ َ‬
‫ﺃﻳﻀﺎ‪.‬ﻳﻨﻈﺮ‪:‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٣١٦/٣‬ﻭﺍﻟﻤﻐﺮﺏ ﻟﻠﻤﻄﺮﺯﻱ ‪.٨٧/٢‬‬
‫ﻭﺍﻟﻔﻘﻬﺎء ﻏﺎﻟﺒ ﺎ ﻣ ﺎ ﻳﻄﻠﻘ ﻮﻥ ﻋﻠ ﻰ ﺇﺭﺟ ﺎﻉ ﺍﻟ ﺸﻲء ﺇﻟ ﻰ ﻣﻜﺎﻧ ﻪ ﺍﻷﻭﻝ ﻟﻔ ﻆ ) ﺍﻟ ﺮﺩ ( ﻓﻴﻘﻮﻟ ﻮﻥ‪ :‬ﺭﺩّ‬
‫ﺍﻟﺸﻲء ﺍﻟﻤﺴﺮﻭﻕ‪ ،‬ﻭﺭﺩ ﺍﻟﻤﻐﺼﻮﺏ‪ ،‬ﻭﻗﺪ ﻳﻘﻮﻟ ﻮﻥ ﺃﻳ ﻀﺎ‪ :‬ﺇﻋ ﺎﺩﺓ ﺍﻟﻤ ﺴﺮﻭﻕ‪ .‬ﺃﻣ ﺎ ﺍﻹﻋ ﺎﺩﺓ ﺑ ﺎﻟﻤﻌﻨﻰ‬
‫ﺍﻟﺜﺎﻧﻲ ‪ -‬ﻭﻫﻮ ﻓﻌﻞ ﺍﻟ ﺸﻲء ﺛﺎﻧﻴ ﺔ ‪ -‬ﻓﻘ ﺪ ﻋﺮﻓﻬ ﺎ ﺍﻟﺤﻨﻔﻴ ﺔ ﻛﻤ ﺎ ﺫﻛ ﺮﺕ ﻛﺘ ﺒﻬﻢ " ﺍﻹﻋ ﺎﺩﺓ‪ :‬ﻓﻌ ﻞ ﻣﺜ ﻞ‬
‫ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﻭﻗﺘﻪ ﻟﺨﻠﻞ ﻏﻴﺮ ﺍﻟﻔﺴﺎﺩ " ﻭﻗﺪ ﻋﺮﻓﻬ ﺎ ﺍﻟﻘﺮﺍﻓ ﻲ ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑﺄﻧﻬ ﺎ‪ :‬ﺇﻳﻘ ﺎﻉ ﺍﻟﻌﺒ ﺎﺩﺓ ﻓ ﻲ‬
‫ﻭﻗﺘﻬﺎ ﺑﻌﺪ ﺗﻘ ﺪﻡ ﺇﻳﻘﺎﻋﻬ ﺎ ﻋﻠ ﻰ ﺧﻠ ﻞ ﻓ ﻲ ﺍﻹﺟ ﺰﺍء‪ ،‬ﻛﻤ ﻦ ﺻ ﻠﻰ ﺑ ﺪﻭﻥ ﺭﻛ ﻦ‪ ،‬ﺃﻭ ﻓ ﻲ ﺍﻟﻜﻤ ﺎﻝ ﻛﻤ ﻦ‬
‫ﺻﻠﻰ ﻣﻨﻔﺮﺩﺍ‪ .‬ﻭﻋﺮﻓﻬﺎ ﺍﻟﻐﺰﺍﻟﻲ ﻣﻦ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ = = :‬ﻓﻘ ﺎﻝ‪ ":‬ﺍﻋﻠ ﻢ ﺃﻥ ﺍﻟﻮﺍﺟ ﺐ ﺇﺫﺍ ﺃﺩﻱ ﻓ ﻲ ﻭﻗﺘ ﻪ‬
‫ﺳﻤﻲ ﺃﺩﺍء‪ ،‬ﻭﺇﻥ ﺃﺩﻱ ﺑﻌﺪ ﺧﺮﻭﺝ ﻭﻗﺘﻪ ﺍﻟﻤﻀﻴﻖ ﺃﻭ ﺍﻟﻤﻮﺳﻊ ﺍﻟﻤﻘ ﺪﺭ ﺳ ﻤﻲ ﻗ ﻀﺎء‪ ،‬ﻭﺇﻥ ﻓﻌ ﻞ ﻣ ﺮﺓ‬
‫ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻟﺨﻠﻞ ﺛﻢ ﻓﻌﻞ ﺛﺎﻧﻴﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﺳﻤﻲ ﺇﻋﺎﺩﺓ‪ .‬ﻓﺎﻹﻋ ﺎﺩﺓ ﺍﺳ ﻢ ﻟﻤﺜ ﻞ ﻣ ﺎ ﻓﻌ ﻞ‪ ،‬ﻭﺍﻟﻘ ﻀﺎء‬
‫ﺍﺳﻢ ﻟﻔﻌﻞ ﻣﺜ ﻞ ﻣ ﺎ ﻓ ﺎﺕ ﻭﻗﺘ ﻪ ﺍﻟﻤﺤ ﺪﻭﺩ "‪ .‬ﺃﻣ ﺎ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻓﻬ ﻲ ﻋﻨ ﺪﻫﻢ‪ :‬ﻓﻌ ﻞ ﺍﻟ ﺸﻲء ﻣ ﺮﺓ ﺃﺧ ﺮﻯ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻠﺤ ﻮﻅ ﻓﻴ ﻪ ﺍﻟﺘﻌﺮﻳ ﻒ ﺍﻷﻋ ﻢ ﻟﻺﻋ ﺎﺩﺓ ﻭﻫ ﻮ ﺗﻌﺮﻳ ﻒ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻭﷲ ﺗﻌ ﺎﻟﻰ‬
‫ﺃﻋﻠ ﻢ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ ‪،٣٠٩/١‬ﻭ ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﺘﺤﺮﻳ ﺮ ﻻﺑ ﻦ ﺃﻣﻴ ﺮ ﺣ ﺎﺝ ‪ ،١٢٣/٢‬ﻭﺍﻟ ﺬﺧﻴﺮﺓ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،٦٨/١‬ﻭﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ ‪،/٧٦/‬‬
‫ﻭﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺠﻼﻝ ﺍﻟﻤﺤﻠﻲ ‪ ،١٥٨/١‬ﻭﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./١١٥/‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٥/١‬‬
‫)‪(٤‬ﻣﻌﻴﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﷴ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﻬﺮﻭﻱ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﻤ ﻼ ﻣ ﺴﻜﻴﻦ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺑﻌ ﺪ ‪٨١١‬ﻫ ـ‪،‬‬

‫‪١٧٤‬‬
 ‫ﺍﻟﻔﺎﺋﺘﺔ‪..............................‬‬
‫‪.........................................................................................‬‬
‫ﺑﻌﺪ ﺻﻼﺓ‪ (١)/‬ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ)‪ ،(٢‬ﻗﻠﺖ‪ :‬ﻭﺟﻪ ﺍﻟﻤﻨﻊ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ]ﻣﺎ ﻳﻘ ﻀﻴﻪ[)‪ (٣‬ﻧﻔ ﻼً‬
‫ﺑ ﻞ ﻫ ﻮ ﺭﺍﺟ ﺢ ﺍﻻﺣﺘﻤ ﺎﻟﻴﻦ؛ ﺇ ِﺫ ﺍﻟﻜ ﻼﻡ ﻣﻔ ﺮﻭﺽ ﻓﻴﻤ ﺎ ﺇﺫﺍ ﻟ ﻢ ﻳﻔﺘ ﻪ ﺷ ﻲء ﻣ ﻦ ﺍﻟ ﺼﻠﻮﺍﺕ‪،‬‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﻟﻬﺬﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻳﻘﺮﺃ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ﻓﻠﻢ ﻳﻜ ﻦ ﻣﺨﺎﻟﻔ ﺎ ً ﻟﻜﻼﻣﻬ ﻢ‬
‫ﺑ ﻞ ﻣﻮﺍﻓ ﻖ ﻟ ﻪ‪ ،‬ﻟﺘ ﺼﺮﻳﺤﻬﻢ ﺑ ﺎﻟﻤﻨﻊ ﻋ ِﻦ ﺍﻟﺘﻨﻔ ﻞ ﺑﻌ ﺪ ﺻ ﻼﺓ ﺍﻟﻔﺠ ﺮ ﻭﺍﻟﻌ ﺼﺮ‪ ،‬ﻭﻣﻘﺘ ﻀﻰ‬
‫ﺍﻟﻈﻬﺮ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﺛﻢ ﺭﺃﻳﺖ ﻓﻴﻤ ﺎ‬ ‫ﺍﻹﻁﻼﻕ ﺷﻤﻮﻝ ﺍﻟﻤﻨﻊ ﻟﻤﺎ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺍﻟﻤﺠﻤﻮﻋﺔ)‪ (٤‬ﻣﻊ ﱡ‬
‫ﻋﻠﱠﻘﻨﺎﻩ ﻋﻠﻰ " ُﻣ ّﻼ ِﻣ ﺴ ِﻜﻴﻦ" ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﻭﺫﻛ ﺮ ﺑﻌ ﻀﻬﻢ ﻻ ﻳﺘﻨﻔ ﻞ ﺑﻌ ﺪ ﺻ ﻼﺗﻲ ﺍﻟﺠﻤ ﻊ‬
‫ﻌﺮ ﺍﺝِ(()‪ (٥‬ﺇﻟﻰ‬
‫ﺑﻌﺮﻓﺎﺕ ﻭﺍﻟﻤﺰﺩﻟﻔﺔ ‪ ،‬ﻭﻋﺰﺍﻩ ﻓﻲ ))ﺍﻟ ِﻤ َ‬

‫ﺷ ﱠﻙ ﻓِ ﻲ‬ ‫ﺕ‪َ .‬‬ ‫ﻋ ﺎ َﺩ ﻓِ ﻲ ْﺍﻟ َﻭ ْﻗ ِ‬

‫ﺻ ﱠﻼﻫَﺎ ﺃ َ ْﻡ َﻻ‪ ،‬ﺃ َ َ‬‫ﺻ َﻼﺓٍ َﻫ ْﻝ َ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ َ‬ ‫‪َ =٦٢‬‬
‫ﺷ ﱠﻙ ﺃَﻧﱠ ﻪُ َﻛ ْﻡ‬ ‫ﺳ ُﺟﻭﺩٍ‪َ ،‬ﻭ ُﻫ َﻭ ﻓِﻳ َﻬ ﺎ ﺃ َ َ‬
‫ﻋ ﺎ َﺩ‪َ ،‬ﻭﺇِ ْﻥ َﻛ ﺎﻥَ ﺑَ ْﻌ َﺩﻫَﺎ ﻓَ َﻼ َﻭﺇِ ْﻥ َ‬ ‫ُﺭ ُﻛ ﻭﻉٍ‪ ،‬ﺃ َ ْﻭ ُ‬
‫ﺻﻠﱠﻰ‪،‬‬‫َ‬
‫» ْﺍﻟ ـ ُﻤ ْﺠﺘَﺒَﻰ « ‪ ،‬ﻓ ﻲ »ﺍﻟﻘﻨِﻴ ِﺔ)‪ِ "(٧)/«(٦‬ﻟﻤﺠ ِﺪ ﺍﻷﺋِ ّﻤ ِﺔ ﺍﻟﺘُﺮ ُﺟﻤ ﺎﻧِﻲ"(()‪ (١‬ﺍﻟ ﺦ‪ .‬ﻭﻛﻤ ﺎ‬

‫ﻓﻘﻴﻪ = = ﺣﻨﻔﻲ ﻣﻦ ﺃﻫﻞ ﻫﺮﺍﺓ‪ ،‬ﺳ ﻜﻦ ﺳ ﻤﺮﻗﻨﺪ‪ ،‬ﻭﺑﻬ ﺎ ﺻ ﻨﻒ ﻛﺘﺎﺑ ﻪ‪ :‬ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‪ ،‬ﻭﺑﺤ ﺮ‬
‫ﺍﻟﺪﺭﺭ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺭﻭﺿﺔ ﺍﻟﺠﻨﺔ ﻓ ﻲ ﺗ ﺎﺭﻳﺦ ﻫ ﺮﺍﺓ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٢٣٧/٦‬ﻭﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١٧٩٥/٢‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٩٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٢‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪ ١٤٤/١‬ﻭ‪.١٤٥‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ(‪،‬ﻭ)ﺟـ( ﺍﻟﻤﺠﻤﻮﻉ‪.‬‬
‫)‪ )(٥‬ﻣﻌﺮﺍﺝ ﺍﻟﺪﺭﺍﻳﺔ ﺇﻟﻰ ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ ( ﻟﻺﻣﺎﻡ ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﷴ ﺑﻦ ﷴ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﻜ ﺎﻛﻲ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٤٩‬ﻫـ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﺃﻧﻪ ﺃﺭﺍﺩ ‪ -‬ﺑﻌﺪ ﻓﻘﺪﺍﻥ ﻛﺘﺒﻪ ‪ -‬ﺃﻥ ﻳﺠﻤﻊ ﺍﻟﻔﺮﺍﺋﺪ ﻣﻦ ﻓﻮﺍﺋ ﺪ ﺍﻟﻤ ﺸﺎﻳﺦ‬
‫ﺼﺤﻴﺢ‬‫ﻭﺍﻟ ﺸﺎﺭﺣﻴﻦ؛ ﻟﻴﻜ ﻮﻥ ﺫﻟ ﻚ ﺍﻟﻤﺠﻤ ﻮﻉ ﻛﺎﻟ ﺸﺮﺡ‪ ،‬ﻭﺑ ﻴﻦ ﻓﻴ ﻪ ﺃﻗ ﻮﺍﻝ ﺍﻷﺋﻤ ﺔ ﺍﻷﺭﺑﻌ ﺔ ﻣ ﻦ ﺍﻟ ﱠ‬
‫ﻭﺍﻷﺻ ﺢ‪ ،‬ﻭﺍﻟﻤﺨﺘ ﺎﺭ‪ ،‬ﻭﺍﻟﺠﺪﻳ ﺪ ﻭﺍﻟﻘ ﺪﻳﻢ‪ ،‬ﻭﻭﺟ ﻪ ﺗﻤ ﺴﻜﻬﻢ‪ .‬ﻭﻗ ﺪ ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻥ ﺍﻟﻜﺘ ﺎﺏ‬
‫ﻣﺨﻄ ﻮﻁ‪ ،‬ﻳﻮﺟ ﺪ ﻣﻨ ﻪ ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪.(١٢٥٥٠) :‬‬
‫ﻳﻨﻈ ﺮ‪:‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،٢٠٣٣/٢‬ﻭ ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،١٥٥/٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪،٣٦/٧‬ﻭ ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٨٢/١١‬‬
‫)‪(٦‬ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﺍﻷﺭﺑﻌﺔ ] ﺍﻟﻘﻨﻴﺔ [ ﻭﻟﻌﻠﻬﺎ ﺍﻟﻴﺘﻴﻤﺔ ﻷﻥ ﺍﻟﻘﻨﻴﺔ ﻟﻴﺴﺖ ﻟﻠﺘﺮﺟﻤ ﺎﻧﻲ ﺑ ﻞ ﻟﻠﻐﺰﻣﻴﻨ ﻲ‬
‫ﻛﻤﺎ ﺗﺮﺟﻢ ﻟﻬﺎ ﺳﺎﺑﻘﺎ ً‪ .‬ﻭﺍﻟﻴﺘﻴﻤﺔ ﺍﺳﻤﻬﺎ )ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ ﻓ ﻲ ﻓﺘ ﻮﻯ ﺃﻫ ﻞ ﺍﻟﻌ ﺼﺮ ( ﻟﻺﻣ ﺎﻡ ﻋ ﻼء ﺍﻟ ﺪﻳﻦ‬
‫ﷴ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﷴ ﺍﻟﺘﺮﺟﻤ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ‪٦٤٥‬ﻫ ـ ﺃﺷ ﺎﺭ ﺍﻟﺰﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧﻬ ﺎ ﻣﺨﻄ ﻮﻁ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ‪ ،٢٠٤٩/٢‬ﻭﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ‪ ،١٢٥/٢‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ‪،٢١٠/٥‬‬
‫ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٨٦/٧‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢١٤/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪١٧٥‬‬
‫ﻻ ﻳﺘﻨﻔ ﻞ ﺑﻌ ﺪ ﺍﻟﻌ ﺼﺮ ﺍﻟﻤﺠﻤﻮﻋ ﺔ ﻣ ﻊ ﺍﻟﻈﻬ ﺮ ﻓﻜ ﺬﺍ ﻻ ﻳﺘﻨﻔ ﻞ ﻓﻴﻤ ﺎ ﺑﻴﻨﻬﻤ ﺎ)‪ (٢‬ﻋ ﺰﺍﻩ‬
‫"ﺍﻟﻤﺼ ِﻨّﻒ" ﺁﺧﺮ)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﺤﺞ » ِﻟﻠﻴَﺘِﻴﻤ ِﺔ«‪.‬‬
‫ﺻ ﱠﻼﻫَﺎ‪ .‬ﺃﻋﺎﺩ ﻓﻲ ﺍﻟﻮﻗ ﺖ ﺃﻱ ﻭﺟﻮﺑ ﺎ ً ﺑ ﺪﻟﻴﻞ ﻗ ﻮﻝ‬ ‫‪  =٦٢‬ﺷ ﱠَﻙ ِﻓﻲ َ‬
‫ﺻ َﻼ ٍﺓ ﻫ َْﻝ َ‬
‫ﺏ ﻗ ﺎﺋ ٌﻢ‪ ،‬ﻭﺇﻧﱠﻤ ﺎ ﻻ ﻳﻌﻤ ﻞ ﻫ ﺬﺍ‬
‫ﺒﺐ ﺍﻟﻮﺟ ﻮ ِ‬‫ﻷﻥ ﺳ َ‬ ‫ﺻﺎﺣﺐ »ﺍﻟﺬﱠﺧﻴِﺮﺓِ«)‪ :(٤‬ﻓﻌﻠﻴ ﻪ ﺃﻥ ﻳﻌﻴ ﺪ؛ ﱠ‬
‫ﺍﻟﺴﺒﺐ‬
‫‪.........................................................................................‬‬
‫ﺷﻚ ﻭﺍﺣﺘﻤﺎﻝ‪ ،‬ﻭﻗﻴﺪ ﺍﻹﻋﺎﺩﺓ ﺑﺎﻟﻮﻗ ﺖ ﻷﻧﱠ ﻪ ﺇﺫﺍ ﺷ ﱠﻚ ﺑﻌ ﺪ ﺧ ﺮﻭﺝ‬ ‫ﺑﺸﺮﻁ ﺍﻷﺩﺍء ﻗﺒﻠﻪ‪ ،‬ﻭﻓﻴﻪ ﱞ‬
‫ﺏ ﻗ ﺪ ﻓ ﺎﺕ‪ ،‬ﻭﺇﻧﱠﻤ ﺎ ﻳﺠ ﺐ ﺍﻟﻘ ﻀﺎء ﺑ ﺸﺮﻁ ﻋ ﺪﻡ‬ ‫ﺒﺐ ﺍﻟﻮﺟ ﻮ ِ‬ ‫ﻷﻥ ﺳ َ‬ ‫ﺍﻟﻮﻗ ﺖ ﻻ ﺷ ﻲ َء ﻋﻠﻴ ﻪ ﱠ‬
‫ﺷﻚ ﻓﻴﻪ ﺍﻫـ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﺒﻴﺮﻱ"‪.‬‬ ‫ﺍﻷﺩﺍء ]ﻗﺒﻠﻪ ﻭﻗﺪ ﱠ‬
‫ﻭﻗﻮﻟﻪ[)‪ :(٥‬ﻭﺇﻧﱠﻤﺎ ﻳﺠﺐ ﺍﻟﻘﻀﺎء ﺑﺸﺮﻁ ﻋ ﺪﻡ ﺍﻷﺩﺍء ﺍﻟ ﺦ‪ .‬ﺃﻱ ﺑ ﺸﺮﻁ ﺍﻟﺘ ﻴﻘﻦ ﺑﻌ ﺪﻡ‬
‫)‪(٦‬‬

‫ﺍﻷﺩﺍء ﻗﺒﻠﻪ ﺑﺪﻟﻴﻞ ‪ ‬ﻭﻗﺪ ﱠ‬

‫ﺷﻚ ﻓﻴﻪ‪.‬‬
‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫)‪(٧‬‬
‫ﺒﺎﺭﻙ" ﻋﻦ ﺭﺟﻞ ﺷ ﱠﻚ ﻓ ﻲ‬ ‫ﺑﻦ ﺍﻟﻤ ِ‬ ‫ﻋﺒﺪُ ﷲِ ُ‬ ‫ﻓﻲ »ﺍﻟﺬﱠ ِﺧﻴﺮﺓِ« ﺃﻳﻀﺎ ً ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺳﺌﻞ " َ‬
‫ﺪﺭ ﺃﺯ ﱠﻛ ﻰ ﺃ ْﻡ ﻻ ﻗ ﺎﻝ‪ :‬ﻳﻌﻴ ﺪﻫﺎ)‪ .(٨‬ﻓﺮﻗ ﺎ ً ﺑ ﻴﻦ ﻫ ﺬﺍ ﻭﺑ ﻴﻦ ﻣ ﺎ ﺇﺫﺍ‪ (١)/‬ﺷ ﱠﻚ ﻓ ﻲ‬ ‫ﺍﻟﺰﻛ ﺎﺓ ﻓﻠ ﻢ ﻳ ِ‬

‫)‪(١‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٤٥/١‬‬

‫)‪(٢‬ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺘﻨﻔ ﻞ ﺑ ﻴﻦ ﺍﻟ ﺼﻼﺗﻴﻦ ﺍﻟﻤﺠﻤ ﻮﻋﺘﻴﻦ ﺟﻤ ﻊ ﺗ ﺄﺧﻴﺮ ﻓ ﻲ ﻣﺰﺩﻟﻔ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠ ﻴﻢ ‪ ،٢٦٧/١‬ﻭﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ‪ ،٢٢٦/١‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ‬
‫ﻟﻠﻨﻔﺮﺍﻭﻱ ‪ ،٢٣٢/١‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٤٨٧/١‬‬
‫ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،١٠٩/٤‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،٢١٤/٣‬‬
‫ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤٩٦/٢‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻣﻦ‪.‬‬
‫)‪(٤‬ﻟﻺﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﻮﺩ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﻤﺮﻏﻴﻨ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦١٦‬ﻫـ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ﻛﺘﺎﺏ ﻛﺒﻴﺮ ﺍﺳ ﻤﻪ‪ :‬ﺍﻟﻤﺤ ﻴﻂ ﺍﻟﺒﺮﻫ ﺎﻧﻲ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ ﺍﻟﻨﻌﻤ ﺎﻧﻲ‪،‬‬
‫ﺛ ﻢ ﺍﺧﺘ ﺼﺮﻩ ﻭﺳ ﻤﺎﻩ ﺍﻟ ﺬﺧﻴﺮﺓ‪ ،‬ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،١٦١٩/٢‬ﻭﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٦١/٧‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.١٤٧/١٢‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺏ( ﺍﻟﻴﻘﻦ‪.‬‬
‫)‪(٧‬ﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﺑﻦ ﻭﺍﺿﺢ ﺍﻟﺤﻨﻈﻠﻲ ﺍﻟﺘﻤﻴﻤ ﻲ‪ ،‬ﻣ ﻮﻻﻫﻢ ﺃﺑ ﻮ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺍﻟﻤ ﺮﻭﺯﻱ‪ ،‬ﺃﺣ ﺪ‬
‫ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻬﺪﻱ‪ :‬ﺍﻷﺋﻤﺔ ﺃﺭﺑﻌﺔ‪ :‬ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺣﻤ ﺎﺩ ﺑ ﻦ ﺯﻳ ﺪ‪ ،‬ﻭﺍﺑ ﻦ ﺍﻟﻤﺒ ﺎﺭﻙ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ‪ :‬ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺯﻣﺎﻥ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﺃﻁﻠﺐ ﻟﻠﻌﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ﺣﺎﻓﻈ ﺎ ً‪ .‬ﻭﻗ ﺎﻝ‬
‫ﺍﺑﻦ ﻣﻌﻴﻦ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﻣﺤﺪﺙ ﻪﻠﻟ ﺇﻻ ﺳﺘﺔ‪ :‬ﻣﻨﻬﻢ ﺍﺑﻦ ﺍﻟﻤﺒ ﺎﺭﻙ‪ .‬ﻭﻛ ﺎﻥ ﺛﻘ ﺔً ﻋﺎﻟﻤ ﺎ ً ﻣﺘﺜﺒﺘ ﺎ ً ﺻ ﺤﻴ َﺢ‬
‫ﺍﻟﺤﺪﻳﺚِ‪ ،‬ﻣﺎﺕ ﻣﻨﺼﺮﻓﺎ ً ﻣﻦ ﺍﻟﻐﺰﻭ ﺳﻨﺔ ‪١٨١‬ﻫـ‪ ،‬ﻭﻟﻪ ﺛﻼﺙ ﻭﺳ ﺘﻮﻥ ﺳ ﻨﺔ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻔ ﺎﻅ‬
‫ﻟﻠ ﺴﻴﻮﻁﻲ ‪،١٢٤‬ﻭ ﺻ ﻔﺔ ﺍﻟ ﺼﻔﻮﺓ ﻟﻌﺒ ﺪ ﺍﻟﺤﻤ ﻦ ﺃﺑ ﻮ ﺍﻟﻔ ﺮﺝ ‪،١٤٧-١٣٤/٤‬ﻭ ﺗﻬ ﺬﻳﺐ ﺍﻷﺳ ﻤﺎء‬
‫ﻭﺍﻟﻠﻐﺎﺕ ﻟﻠﻨﻮﻭﻱ ‪.٢٦٨-٢٦٧/١‬‬
‫ﻳﺪﺭ ﺃﺯﻛﻰ ﺃﻡ ﻻ ؟ ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ؛ ﻷﻥ ﺍﻟﻌﻤ ﺮ‬ ‫)‪(٨‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎء ﻣﻦ ﱠ‬
‫ﺷﻚ ﻓﻲ ﺗﺄﺩﻳﺔ ﺍﻟﺰﻛﺎﺓ ﻓﻠﻢ ِ‬
‫ﻛﻠﻪ ﻭﻗﺖ ﻷﺩﺍﺋﻬﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻓﻲ ﺍﻟﺸﻚ ﻓﻲ ﺃﺩﺍء ﺯﻛﺎﺗ ﻪ ﻭﺑ ﻴﻦ‬
‫ﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ ﺃﺻﻠﻰ ﺃﻡ ﻻ ؟‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬

‫‪١٧٦‬‬
 ‫ﻳﺭﻱ"‪.‬‬ ‫ﱠ‬
‫ﺃﺻﻼﻫﺎ ﺃ ْﻡ ﻻ ﻓﺈﻧﱠﻪ ﻻ ﻳﻌﻴﺪ ﺍﻫـ " ِﺑ ِ‬ ‫ﻳﺪﺭ‬
‫ﺻﻼﺗﻪ ﺑﻌﺪ ﺫﻫﺎﺏ ﻭﻗﺘﻬﺎ ﻓﻠﻢ ِ‬
‫َﻑ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺛ ُ َﺭ ﺗ َ َﺣ ﱠﺭﻯ‪َ ،‬ﻭﺇِ ﱠﻻ ﺃ َ َﺧ ﺫَ ﺑِ ْﺎﻷَﻗَ ِّﻝ‬ ‫‪ =٦٣‬ﻓَ ﺈِ ْﻥ َﻛ ﺎﻥَ ﺃ َ ﱠﻭ َﻝ َﻣ ﱠﺭﺓٍ ﺍ ْﺳ ﺗَﺄْﻧ َ‬
‫ﻋﻠَ ْﻳ ِﻪ ﱠﺇﻻ ﺇﺫَﺍ ﺗ َ ﺫَ ﱠﻛ َﺭ‬‫ﺷ ْﻲ َء َ‬ ‫َﻭ َﻫﺫَﺍ ﺇﺫَﺍ ﺷ ﱠَﻙ ﻓِﻳ َﻬﺎ ﻗَ ْﺑ َﻝ ْﺍﻟﻔَ َﺭﺍﻍِ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛﺎﻥَ ﺑَ ْﻌ َﺩﻩُ‪ ،‬ﻓَ َﻼ َ‬
‫ﺍﺣ َﺩﺓ ً ﺛ ُ ﱠﻡ‬
‫ﺳ ْﺟ َﺩﺓ ً َﻭ ِ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ﺗ َ ْﻌﻳِﻳﻧِ ِﻪ ﻗَ ﺎﻟُﻭﺍ‪ :‬ﻳَ ْﺳ ُﺟ ُﺩ َ‬ ‫ﺿ ﺎ َﻭ َ‬ ‫ﺑَ ْﻌ َﺩ ْﺍﻟﻔَ َﺭﺍﻍ ﺃَﻧﱠﻪُ ﺗ َ َﺭ َﻙ ﻓَ ْﺭ ً‬
‫ﺳ ْﻬ ِﻭ‬ ‫ﺻ ِﻠّﻲ َﺭ ْﻛﻌَﺔً‪ ،‬ﺛ ُ ﱠﻡ ﻳَ ْﺳ ُﺟ ُﺩ ِﺑ َ‬
‫ﺳ ْﺟ َﺩﺗَﻳ ِْﻥ‪ ،‬ﺛ ُ ﱠﻡ ﻳَ ْﻘﻌُ ﺩُ‪ ،‬ﺛ ُ ﱠﻡ ﻳَ ْﺳ ُﺟ ُﺩ ِﻟﻠ ﱠ‬ ‫ﻳَ ْﻘﻌُﺩُ‪ ،‬ﺛ ُ ﱠﻡ ﻳَﻘُﻭ ُﻡ ﻓَﻳُ َ‬
‫ﺻ ﻠﱠﻳْﺕ ﱡ‬
‫ﺍﻟﻅ ْﻬ َﺭ ﺃ َ ْﺭﺑَﻌً ﺎ‪،‬‬ ‫ﺳ َﻼ ِﻡ‪ :‬ﺇﻧﱠ ﻙ َ‬ ‫ِﻳﺭ َﻭﻟَ ْﻭ ﺃ َ ْﺧﺑَ َﺭﻩُ َ‬
‫ﻋ ْﺩ ٌﻝ ﺑَ ْﻌ َﺩ ﺍﻟ ﱠ‬ ‫َﻛﺫَﺍ ﻓِﻲ ﻓَﺗْﺢِ ْﺍﻟﻘَﺩ ِ‬
‫ﺍﺣ ِﺗﻳَﺎ ً‬
‫ﻁﺎ‪.‬‬ ‫ﺻ ْﺩ ِﻗ ِﻪ َﻭ َﻛ ِﺫ ِﺑ ِﻪ ﻓَﺈِﻧﱠﻪُ ﻳُ ِﻌﻳ ُﺩ ْ‬
‫َﻭﺷ ﱠَﻙ ِﻓﻲ ِ‬
‫‪  =٦٣‬ﻓَﺈِ ْﻥ َﻛﺎﻥَ ﺃ َ ﱠﻭ َﻝ َﻣ ﱠﺭﺓٍ ﺍ ْﺳﺗَﺄْﻧ َ‬
‫َﻑ)‪ .(٢‬ﺍﺧﺘﻠﻔ ﻮﺍ ﻓ ﻲ ﻣﻌﻨ ﻰ ﻗ ﻮﻟﻬﻢ ﱠﺃﻭﻝ ﻣ ﺮﺓٍ‪:‬‬
‫ﺻ ِﺔ«‪ ،‬ﻭ»ﺍﻟﺨَﺎﻧِﻴ ِﺔ)‪ ،(٤)/«(٣‬ﻭ» ﱠ‬
‫ﺍﻟﻈ ِﻬﻴﺮﻳ ِﺔ« ﻋﻠ ﻰ ﱠ‬
‫ﺃﻥ‬ ‫ﻓ ﺄﻛﺜﺮ ﻣ ﺸﺎﻳﺨﻨﺎ ﻛﻤ ﺎ ﻓ ﻲ »ﺍﻟ ُﺨﻼ َ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﺃﻭﻝ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﻓﻲ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺰﻳﻠَ ِﻌ ﻲ)‪.(١)"(٥‬‬ ‫ﻋﻤﺮﻩ ﻳﻌﻨﻲ ﻟﻢ ﻳﻜﻦ ﺳﻬﺎ ﻓﻲ ﺻﻼﺓ ﱡ‬
‫ﻗﻂ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻫﻜﺬﺍ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ " ّ‬

‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٥١/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٢٢٨/٢‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ‬

‫‪ ،١٨٠/١‬ﻭﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،٢٢٥/١‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ‬
‫ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٧٦/٢‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﻻﺑﻦ ﺭﺟﺐ ‪./٣٤٠/‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫ﺸ ﱡﻚ ﻛﺜﻴ ﺮﺍ ً ﻓ ﻲ‬
‫)‪(٢‬ﻣﻦ ﺷ ﱠﻚ ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﻓ ﻼ ﻳ ﺪﺭﻱ ﻛ ْﻢ ﺻ ﻠَﻰ‪ ،‬ﻓﻌﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﺇﻥ ﻛ ﺎﻥ ﻳﻌ ﺮﺽ ﻟ ﻪ ﺍﻟ ﱠ‬
‫ﺗﺤﺮﻯ‪ ،‬ﻭﺑﻨﻰ ﻋﻠﻰ ﺃﻛﺒﺮ ﺭﺃﻳﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺃﻱ ﺑﻨﻰ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ﻭﻫﻮ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺭﺃﻱ ّ‬
‫ﺍﻷﻗﻞ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻋﻨﺪ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﺍﻷﻗﻞ ﻳﻌﺘﻘﺪ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ ﻳُﺤﺘﻤﻞ ﺁﺧﺮ ﺍﻟ ﺼﻼﺓ ﺗﺤ ﺮﺯﺍ ً ﻋ ﻦ ﺗ ﺮﻙ‬
‫ﻓﺮﺽ ﺍﻟﻘﻌﺪﺓ ﺍﻷﺧﻴﺮﺓ ﻭﻫﻲ ﺭﻛﻦ‪ .‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻳﺒﻨﻲ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﻳﺄﺗﻲ ﺑﻤﺎ ﺷﻚ ﻓﻴﻪ ﻣﻄﻠﻘﺎ ً‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﺇﻟ ﻰ ﺃﻧﱠ ﻪ ﺇﺫﺍ ﺷ ﱠﻚ ﻓ ﻲ ﺃﺛﻨ ﺎء ﺍﻟ ﺼﻼﺓ ﻓﻌﻠﻴ ﻪ ﺍﻷﺧ ﺬ ﺑﺎﻷﻗ ﻞ‪ ،‬ﻭﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ‪ .‬ﻭﺃﻣ ﺎ‬
‫ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻴﻔﺮﻗﻮﻥ ﺑﻴﻦ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻤﻨﻔﺮﺩ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﻓﻤﻦ ﻛﺎﻥ ﺇﻣﺎﻣﺎ ً ﻭﺷﻚ ﻓﻠﻢ ﻳﺪﺭ ﻛﻢ‬
‫ﺻﻠﻰ ﺗﺤﺮﻯ ﻭﺑﻨ ﻰ ﻋﻠ ﻰ ﻏﺎﻟ ﺐ ﻅﻨ ﻪ‪ ،‬ﻭﺃ ﱠﻣ ﺎ ﺍﻟﻤﻨﻔ ﺮﺩ ﻓﻴﺒﻨ ﻲ ﻋﻠ ﻰ ﺍﻟﻴﻘ ﻴﻦ ) ﺍﻷﻗ ﻞ (‪ ،‬ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ‬
‫ﻳﺒﻨ ﻲ ﻋﻠ ﻰ ﻏﺎﻟ ﺐ ﻅﻨ ﻪ ﻛﺎﻹﻣ ﺎﻡ‪ ،‬ﻫ ﺬﺍ ﺇﺫﺍ ﻛ ﺎﻥ ﻟ ﻪ ﺭﺃﻱ ﺃﻣ ﺎ ﺇﺫﺍ ﺍﺳ ﺘﻮﻯ ﻋﻨ ﺪﻩ ﺍﻷﻣ ﺮﺍﻥ ﺑﻨ ﻰ ﻋﻠ ﻰ‬
‫ﺍﻟﻴﻘﻴﻦ ﺇﻣﺎﻣﺎ ً ﻛ ﺎﻥ ﺃﻡ ﻣﻨﻔ ﺮﺩﺍ ً‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢١٩/١‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٩٩/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٥١٨/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬
‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ،٩٢/٢‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٢١٤/١‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ‬
‫‪ ،١٧٧/١‬ﻭﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٦٣/٢‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ‬
‫‪ ،٣١١/١‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ‪ ،١٥٤/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٤٢/٤‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ‬
‫ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٣٢٤/١‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٣٧٤/١‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ‬
‫ﺗﻴﻤﻴﻴﺔ ‪ ،٣٤١/٥‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤٠٦/١‬‬
‫)‪(٣‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٢٠/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﺍﻹﻣ ﺎﻡ ﻋﺜﻤ ﺎﻥ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﻣﺤﺠ ﻦ ﻓﺨ ﺮ ﺍﻟ ﺪﻳﻦ ﺍﻟﺰﻳﻠﻌ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٧٤٣‬ﻫ ـ‪ ،‬ﻣ ﻦ ﻓﻘﻬ ﺎء‬
‫ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﻗﻲ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﻭﻫ ﻮ ﻏﻴ ﺮ ﺍﻟﺰﻳﻠﻌ ﻲ ﺻ ﺎﺣﺐ ﻧ ﺼﺐ‬
‫ﺍﻟﺮﺍﻳﺔ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢١٠/٤‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٦٣/٦‬‬

‫‪١٧٧‬‬
 ‫ﺴﺮ َﺧ ﺴِﻲ")‪ (٢‬ﺇﻟ ﻰ ]ﺃﻥ[)‪ (٣‬ﻣﻌﻨ ﺎﻩ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻟ ﺴﻬﻮ ﻟ ﻴﺲ ﺑﻌ ﺎﺩﺓ ﻟ ﻪ ﻻ ﺃﻧﱠ ﻪ ﻟ ﻢ‬ ‫ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ "ﺍﻟ ﱠ‬
‫ﻂ)‪ .(٤‬ﻭﻗ ﺎﻝ "ﻓَﺨ ُﺮ ﺍﻹﺳ َﻼ ِﻡ")‪ :(٥‬ﺃﻱ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺼﻼﺓ‪،‬‬ ‫ﱞ‬ ‫ﻳ ﺴﻪُ ﻗ‬
‫ﻭﺍﺧﺘﺎﺭ‪.....................................‬‬
‫ﺻ َﻼﺓِ‪َ ،‬ﻭﻟَ ْﻭ َﻭﻗَ َﻊ ِﺍﻻ ْﺧ ﺗِ َﻼ ُ‬
‫ﻑ ﺑَ ﻳْﻥَ‬ ‫ﺷ ﱞﻙ ﻓِ ﻲ ﺍﻟ ﱠ‬ ‫ﺻ ْﺩﻗِ ِﻪ َ‬‫ﺷ ﱠﻙ ﻓِ ﻲ ِ‬ ‫‪ِ =٦٤‬ﻷ َ ﱠﻥ ﺍﻟ ﱠ‬
‫ﻳﻥ َﻻ ﻳُ ِﻌﻳ ُﺩ َﻭ ِﺇ ﱠﻻ ﺃ َ َ‬
‫ﻋ ﺎ َﺩ ِﺑﻘَ ْﻭ ِﻟ ِﻬ ْﻡ‪َ ،‬ﻛ ﺫَﺍ ﻓِ ﻲ‬ ‫ﻋﻠَﻰ ﻳَ ِﻘ ٍ‬ ‫ﺍﻹ َﻣ ِﺎﻡ‪َ ،‬ﻭ ْﺍﻟﻘَ ْﻭ ِﻡ ﻓَﺈ ِ ْﻥ َﻛﺎﻥَ ْ ِ‬
‫ﺍﻹ َﻣﺎ ُﻡ َ‬ ‫ِْ‬
‫ْﺍﻟ ُﺧ َﻼ َ‬
‫ﺻ ِﺔ‪.‬‬
‫)‪(٧‬‬ ‫ﺍﺑﻦ ﺍﻟﻔﻀ ِﻞ")‪ (٦‬ﻛﻤﺎ ﻓﻲ » ﱠ‬
‫ﺍﻟﻈ ِﻬﻴﺮﻳ ِﺔ«‪ ،‬ﻭﻛﻼﻫﻤﺎ ﻗﺮﻳﺐ ﻛ ﺬﺍ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻤﻌﺘﺒ ﺮﺍﺕ‪/‬‬ ‫" ُ‬
‫)‪(٨‬‬
‫"ﻏ َّﺰﻱ" ‪.‬‬
‫ﺻ َﻼﺓِ)‪ .(٩‬ﻗﻴﻞ ﻋﻠﻴ ﻪ ﻓﻴ ﻪ‪ :‬ﺃﻥ ﺍﻟ ﺸﻚ‬
‫ﺻ ْﺩﻗِ ِﻪ ﺷ ﱞَﻙ ﻓِﻲ ﺍﻟ ﱠ‬ ‫‪ِ  =٦٤‬ﻷ َ ﱠﻥ ﺍﻟ ﱠ‬
‫ﺷ ﱠﻙ ﻓِﻲ ِ‬

‫)‪(١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ‪.١٩٩/١‬‬

‫)‪(٢‬ﺍﻟﺴﺮﺧ ﺴﻲ )‪ ٤٨٣‬ﻫ ـ (‪ :‬ﻫ ﻮ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺃﺑ ﻲ ﺳ ﻬﻞ؛ ﺃﺑ ﻮ ﺑﻜ ﺮ؛ ﺍﻟﺴﺮﺧ ﺴﻲ ﻣ ﻦ ﺃﻫ ﻞ‬
‫) ﺳﺮﺧﺲ ( ﺑﻠﺪﺓ ﻓﻲ ﺧﺮﺍﺳﺎﻥ‪ .‬ﻭﻳﻠﻘﺐ ﺑﺸﻤﺲ ﺍﻷﺋﻤﺔ‪ .‬ﻛﺎﻥ ﺇﻣﺎﻣﺎ ً ﻓﻲ ﻓﻘ ﻪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﻋﻼﱠﻣ ﺔً ﺣﺠ ﺔً‬
‫ﻣﺘﻜﻠﻤ ﺎ ً ﻧ ﺎﻅﺮﺍ ً ﺃﺻ ﻮﻟﻴﺎ ً ﻣﺠﺘﻬ ﺪﺍ ً ﻓ ﻲ ﺍﻟﻤ ﺴﺎﺋﻞ‪ .‬ﺃﺧ ﺬ ﻋ ﻦ ﺍﻟﺤﻠ ﻮﺍﻧﻲ ﻭﻏﻴﺮﻩ‪،‬ﺳ ﺠﻦ ﻓ ﻲ ﺟ ﺐ ﺑ ﺴﺒﺐ‬
‫ﻧ ﺼﺤﻪ ﻟ ﺒﻌﺾ ﺍﻷﻣ ﺮﺍء‪ ،‬ﻭﺃﻣﻠ ﻰ ﻛﺜﻴ ﺮﺍ ﻣ ﻦ ﻛﺘﺒ ﻪ ﻋﻠ ﻰ ﺃﺻ ﺤﺎﺑﻪ ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟ ﺴﺠﻦ‪ ،‬ﺃﻣﻼﻫ ﺎ ﻣ ﻦ‬
‫ﺣﻔﻈﻪ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ )) :‬ﺍﻟﻤﺒﺴﻮﻁ (( ﻓ ﻲ ﺷ ﺮﺡ ﻛﺘ ﺐ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‪ ،‬ﻭ))ﺍﻷﺻ ﻮﻝ ((‬
‫ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ))،‬ﺷﺮﺡ ﺍﻟﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ (( ﻟﻺﻣﺎﻡ ﷴ ﺑﻦ ﺍﻟﺤﺴﻦ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﻟﻌﺒﺪ ﺍﻟﺤ ﻲ‬
‫ﺍﻟﻠﻜﻨ ﻮﻱ ‪ ،١٥٨‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪،٢٨/٢‬‬
‫ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٢٠٨/٦‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٤‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪.٢١٩/١‬‬
‫)‪"(٥‬ﺍﻟﺒﺰﺩﻭﻱ"‪ :‬ﻋﻠﻲ ﺑﻦ ﷴ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﺃﺑﻮ ﺍﻟﺤ ﺴﻦ‪ ،‬ﻓﺨ ﺮ ﺍﻻﺳ ﻼﻡ ﺍﻟﺒ ﺰﺩﻭﻱ ﺍﻟﻤﺘ ﻮﻓﻰ ‪٤٨٢‬ﻫ ـ‪.‬‬
‫ﻛﺎﻥ ﺇﻣ ﺎﻡ ﺍﻟﺤﻨﻔﻴ ﺔ ﺑﻤ ﺎ ﻭﺭﺍء ﺍﻟﻨﻬ ﺮ‪ .‬ﺃﺻ ﻮﻟﻲ ﻣﺤ ﺪﺙ ﻣﻔ ﺴﺮ‪ .‬ﻣ ﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪ )) :‬ﺍﻟﻤﺒ ﺴﻮﻁ (( ﺃﺣ ﺪ‬
‫ﻋﺸﺮ ﻣﺠﻠﺪﺍ‪ ،‬ﻭ)) ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﻜﺒﻴﺮ (( ﻟﻠﺸﻴﺒﺎﻧﻲ ﻓ ﻲ ﻓ ﺮﻭﻉ ﺍﻟﻔﻘ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﻭ))ﻛﻨ ﺰ ﺍﻟﻮﺻ ﻮﻝ‬
‫ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺍﻷﺻ ﻮﻝ (( ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﺄﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ‪ .‬ﻭﻫ ﻮ ﻏﻴ ﺮ ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﺍﻟﺤ ﺴﻴﻦ‬
‫ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻴﺴﺮ‪ ،‬ﺍﻟﻤﻠﻘﺐ ﺑﺎﻟﻘﺎﺿ ﻲ ﺍﻟ ﺼﺪﺭ ) ‪ ٤٩٣ – ٤٢١‬ﻫ ـ (ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ‬
‫ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪ ،٣٧٢/١‬ﻭﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪ ،١٩٢/٧‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.٥٥٤‬‬
‫ﺍﺑﻦ ﺍﻟﻔﻀﻞ"‪:‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﷴ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﺤﻨﻔﻲ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٣١٩‬ﻫ ـ‪ ،‬ﻣ ﻦ‬ ‫)‪ُ "(٦‬‬
‫ﺃﺟﻠ ﺔ ﻣ ﺸﺎﻳﺦ ﺧﺮﺍﺳ ﺎﻥ‪ ،‬ﺃُﺧ ﺮﺝ ﻣ ﻦ ﺑﻠ ﺦ‪ ،‬ﻓ ﺪﺧﻞ ﺳ ﻤﺮﻗﻨﺪ‪ ،‬ﻭﻣ ﺎﺕ ﻓﻴﻬ ﺎ‪ ،‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٢١٩/٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٣٢٩/٦‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ‪.١٢٨/١١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٩٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٣‬ﺃ (‪.‬‬
‫)‪(٩‬ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ »ﺍﻟﺒﺤ ﺮ« ﻧﻘ ﻼً ﻋ ﻦ ﺍﻟﺨﻼﺻ ﺔ ﻓﻘ ﺎﻝ‪ )) :‬ﻟ ﻮ ﺃﺧﺒ ﺮﻩ‬

‫‪١٧٨‬‬
 ‫ﺍﺣ ِﺗﻳَﺎ ً‬
‫ﻁ ﺎ‪.‬‬ ‫ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺑﻌ ﺪ ﺍﻟﻔ ﺮﺍﻍ ﻣﻨﻬ ﺎ ﻻ ﻳﻮﺟ ﺐ ﻋﻠﻴ ﻪ ﺷ ﻴﺌﺎً‪ ،‬ﻭﻅ ﺎﻫﺮ ‪ ‬ﻳُ ِﻌﻳ ُﺩ ْ‬
‫ﻭﺟﻮﺏ ﺍﻹﻋﺎﺩﺓ ﻋﻠﻴﻪ ﺍﻫـ‪.‬‬
‫ﻭﺃﻗﻮﻝ ﻣﺒﻨﻰ ﺍﻹﺷﻜﺎﻝ ﻣﺎ ﺫﻛﺮﻩ ﻣ ﻦ ‪ ‬ﻭﻅ ﺎﻫﺮ ‪ ‬ﺍﻟ ﺦ‪ .‬ﺃ ﱠﻣ ﺎ ﺇﻥ ﻗﻠﻨ ﺎ ﻣﻌﻨ ﻰ‬
‫‪‬‬

‫ﺍﻟﻅ ْﻬ ِﺭ‪ ،‬ﺛ ُ ﱠﻡ ﺷ ﱠَﻙ ِﻓﻲ ﺍﻟﺛﱠﺎ ِﻧﻳَ ِﺔ ﺃَﻧﱠ ﻪُ ِﻓ ﻲ ْﺍﻟﻌَ ْ‬

‫ﺻ ِﺭ‪،‬‬ ‫ﺻﻠﱠﻰ َﺭ ْﻛﻌَﺔً ِﺑ ِﻧﻳﱠ ِﺔ ﱡ‬ ‫‪َ = ٦٥‬ﻭﻟَ ْﻭ َ‬
‫ﺍﻟﺭﺍﺑِﻌَ ِﺔ ﺃَﻧﱠ ﻪُ ﻓِ ﻲ ﱡ‬
‫ﺍﻟﻅ ْﻬ ِﺭ ﻗَ ﺎﻟُﻭﺍ‪:‬‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ﱠ‬ ‫ﺛ ُ ﱠﻡ ﺷ ﱠَﻙ ﻓِﻲ ﺍﻟﺛﱠﺎ ِﻟﺛ َ ِﺔ ﺃَﻧﱠﻪُ ﻓِﻲ ﺍﻟﺗ ﱠ َ‬
‫ﻁ ﱡﻭﻉِ ﺛ ُ ﱠﻡ َ‬
‫ﺷ ْﻲءٍ ‪.‬‬ ‫ﺷ ﱡﻙ ﻟَﻳ َ‬
‫ْﺱ ﺑِ َ‬ ‫ﻭﻥ ﻓِﻲ ﱡ‬
‫ﺍﻟﻅ ْﻬ ِﺭ َﻭﺍﻟ ﱠ‬ ‫ﻳَ ُﻛ ُ‬
‫ﺳ ْﺟ َﺩﺓ ً َﻭﻟَ ْﻡ ﻳَ ْﺩ ِﺭ ﻫ َْﻝ ﺗ َ َﺭ َﻛ َﻬﺎ ِﻣ ْﻥ ﱡ‬
‫ﺍﻟﻅ ْﻬ ِﺭ‪،‬‬ ‫ﺻ ِﺭ ﺃَﻧﱠﻪُ ﺗ َ َﺭ َﻙ َ‬ ‫ﺻ ِﻠّﻲ ْﺍﻟﻌَ ْ‬ ‫َﻭﻟَ ْﻭ ﺗَﺫَ ﱠﻛ َﺭ ُﻣ َ‬
‫ﺷ ْﻲءٍ ﻳُ ﺗِ ﱡﻡ ْﺍﻟﻌَ ْ‬
‫ﺻ َﺭ‬ ‫ﻋﻠَ ﻰ َ‬ ‫ﺻ ِﺭ ﺍﻟﱠﺫِﻱ ُﻫ َﻭ ﻓِﻳ َﻬﺎ ﺗ َ َﺣ ﱠﺭﻯ‪ ،‬ﻓَﺈ ِ ْﻥ ﻟَ ْﻡ ﻳَﻘَ ْﻊ ﺗ َ َﺣ ِ ّﺭﻳ ِﻪ َ‬ ‫ﺃ َ ْﻭ ْﺍﻟﻌَ ْ‬
‫ﺍﺣ َﺩﺓ ً ﺛ ُ ﱠﻡ‬
‫ﺳ ْﺟ َﺩﺓ ً َﻭ ِ‬
‫َﻭﻳَ ْﺳ ُﺟ ُﺩ َ‬
‫ﺃﻥ ﺍﻹﻋﺎﺩﺓ َ ﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ‪ ،(١)/‬ﻭﺇﻧﱠﻤﺎ ﻫﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻘﻂ[)‪.(٢‬‬
‫ﻳﻌﻴﺪ ﺍﺣﺘﻴﺎﻁﺎ ً‪ ] .‬ﱠ‬

‫‪ ‬ﻳﻨﺘﻔﻲ ﺍﻹﺷﻜﺎﻝ ﻭﻳﺤﺼﻞ ﺍﻟﺘﻮﻓﻴﻖ)‪ (٣‬ﺑﻴﻦ ﻣﺎ ﺳ ﺒﻖ ﻭﻣ ﺎ ﻫﻨ ﺎ؛ ﺇﺫ ﻧﻔ ﻲ ﻭﺟ ﻮﺏ‬

‫ﺸ ﱡﻚ ﻓ ﻲ ﺃﻧﱠ ﻪ‬
‫ﺍﻹﻋﺎﺩﺓ ﻓﻴﻤﺎ ﺳﺒﻖ؛ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺑﻌﺪﻩ ﻓﻼ ﺷﻲء ﻋﻠﻴﻪ‪ .‬ﺃﻱ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟ ﱠ‬
‫ﻛﻢ ﺻﻠﻰ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻓﻼ ﺷﻲ َء ﻋﻠﻴﻪ ]ﺃﻱ ﻭﺟﻮﺑﺎ ً[)‪ (٤‬ﻻ ﻳﻨﺎﻓﻲ ﻣ ﺎ ﻫﻨ ﺎ ﻣ ﻦ ‪ ‬ﻳﻌﻴ ﺪ‬
‫ﺃﻥ ﺍﻹﻋ ﺎﺩﺓ ﻟﻴ ﺴﺖ ﺑﻮﺍﺟﺒ ﺔ‪ .‬ﺑ ﻞ ﻫ ﻲ ﻋﻠ ﻰ ﺳ ﺒﻴﻞ‬ ‫ﺍﺣﺘﻴﺎﻁﺎ ً ﺑﻨﺎ ًء ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻟﻤﺘﺒ ﺎﺩﺭ ﻣ ﻦ ﱠ‬
‫ﺍﻻﺣﺘﻴﺎﻁ ﻓﻘﻂ)‪.(٥‬‬

‫ﺭﺟﻞ ﻋﺪﻝ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﺃﻧﱠﻚ ﺻﻠﻴﺖ ﺍﻟﻈﻬﺮ ﺛﻼﺛﺎ ً ﻭﺷ ﱠﻚ ﻓ ﻲ ﺻ ﺪﻗﻪ ﻭﻛﺬﺑ ﻪ ﻓﺈﻧﱠ ﻪ ﻳﻌﻴ ﺪ ﺍﺣﺘﻴﺎﻁ ﺎ ﱠ‬
‫ﻷﻥ‬
‫ﺷﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﻋﻨ ﺪﻩ ﺃﻧﱠ ﻪ ﺻ ﻠﻰ ﺃﺭﺑﻌ ﺎ ً ﻓﺈﻧﱠ ﻪ ﻻ ﻳﻠﺘﻔ ﺖ ﺇﻟ ﻰ‬ ‫ﺍﻟ ﱠ‬
‫ﺸ ﱠﻚ ﻓﻲ ﺻﺪﻗﻪ ﱞ‬
‫ﻗﻮﻝ ﺍﻟﻤﺨﺒﺮ ﻭﻛﺬﺍ ﻟﻮ ﻭﻗ ﻊ ﺍﻻﺧ ﺘﻼﻑ ﺑ ﻴﻦ ﺍﻹﻣ ﺎﻡ ﻭﺍﻟﻘ ﻮﻡ ﺇﻥ ﻛ ﺎﻥ ﺍﻹﻣ ﺎﻡ ﻋﻠ ﻰ ﻳﻘ ﻴﻦ ﻻ ﻳﻌﻴ ﺪ ﻭﺇﻻ‬
‫ﺃﻋﺎﺩ ﺑﻘﻮﻟﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻘﻮﻡ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺻﻠﻰ ﺛﻼﺛﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺻ ﻠﻰ ﺃﺭﺑﻌ ﺎ ً ﻭﺍﻹﻣ ﺎﻡ ﻣ ﻊ‬
‫ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻳﺄﺧﺬ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻪ ﻭﺍﺣﺪ ﻓﺈﻥ ﺃﻋ ﺎﺩ ﺍﻹﻣ ﺎﻡ ﺍﻟ ﺼﻼﺓ ﻭﺃﻋ ﺎﺩ ﺍﻟﻘ ﻮﻡ ﻣﻌ ﻪ‬
‫ﻣﻘﺘﺪﻳﻦ ﺑﻪ ﺻﺢ ﺍﻗﺘﺪﺍﺅﻫﻢ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺻﺎﺩﻗﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻗﺘﺪﺍء ﺍﻟﻤﺘﻨﻔﻞ ﺑﺎﻟﻤﺘﻨﻔﻞ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ‬
‫ﻛﺎﺫﺑ ﺎ ﻳﻜ ﻮﻥ ﺍﻗﺘ ﺪﺍء ﺍﻟﻤﻔﺘ ﺮﺽ ﺑ ﺎﻟﻤﻔﺘﺮﺽ ﺇﻟ ﻰ ﺁﺧ ﺮ ﻣ ﺎ ﻓ ﻲ ﺍﻟﺨﻼﺻ ﺔ((‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ‬
‫ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،١١٨/٢‬ﻭﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٩٢/٢‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢١٥/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻭ )ﺟـ( ﺍﻟﺘﻮﻗﻴﻒ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺘﺤﺮﻳ ﺮ ﻻﺑ ﻦ ﺃﻣﻴ ﺮ ﺣ ﺎﺝ ‪ ،١٢٣/٢‬ﻭﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ‬
‫ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪ ،٣٠٩/١‬ﻭﺍﻟﻤﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﻟﻲ ‪ ،/٧٦/‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ‬
‫‪ ،١٥٨/١‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./١١٥/‬‬

‫‪١٧٩‬‬
‫ﺻ ِﺭ‪ .‬ﻗﻴ ﻞ‪ :‬ﻟﻌ ﱠﻞ‬‫ﺷ ﱠﻙ ﺃَﻧﱠ ﻪُ ِﻓ ﻲ ْﺍﻟﻌَ ْ‬ ‫ﺻﻠﱠﻰ َﺭ ْﻛﻌَﺔً ِﺑ ِﻧﻳﱠ ِﺔ ﱡ‬
‫ﺍﻟﻅ ْﻬ ِﺭ‪ ،‬ﺛ ُ ﱠﻡ َ‬ ‫‪َ  =٦٥‬ﻭﻟَ ْﻭ َ‬
‫ﺍﻟﻈﻬﺮ ﺍﻟﻔﺎﺋﺘﺔ ﻓﻲ ﻭﻗ ﺖ ﺍﻟﻌ ﺼﺮ ﺍﻟﺤﺎﺿ ﺮ ﻟﻴﻜ ﻮﻥ)‪ (١‬ﺍﻟ ﱠ‬
‫ﺸ ﱡﻚ ﺃﻧﱠ ﻪ ﻓ ﻲ‬ ‫ﺻﻮﺭﺗﻪ‪ :‬ﺃﻧﻪ ﻧﻮﻯ ﱡ‬
‫ﺍﻟﻌﺼﺮ ﺃﻱ‬
‫‪.........................................................................................‬‬
‫)‪(٢‬‬ ‫ﺍﻟﺤﺎﺿﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻧﱠﻪ ﻧﻮﻯ ﱠ‬
‫ﻭﺷﻚ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﱠ ﻪ ﻓ ﻲ ﺍﻟﻌ ﺼﺮ ﺍﻟﻔﺎﺋﺘ ﺔ‬ ‫ﱠ‬ ‫ﺍﻟﻈﻬﺮ ﺍﻟﺤﺎﺿﺮ‬
‫ﻷﻥ‬‫ﺍﻟﻈﻬ ُﺮ ﺍﻷﻭ ُﻝ‪ .‬ﱠ‬‫ﺃﻥ ﺍﻟﻤ ﺮﺍﺩَ ﱡ‬ ‫ﺍﻟﻈﻬ ﺮ ﱠ‬‫ﺷﻚ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻧﱠﻪ ﻓﻲ ﱡ‬ ‫ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻛﻮﻧﻪ ﱠ‬ ‫ﺍﻟﺦ‪ .‬ﺛ ﱠﻢ ﱠ‬
‫ﻱ")‪.(٤‬‬ ‫)‪(٣‬‬
‫ﻋﻴﻦ ﺍﻷﻭﻟﻰ(( " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻣﻌﺮﻓﺔً ﻓﺎﻟﺜﺎﻧﻴﺔُ ُ‬ ‫))ﺍﻟﻤﻌﺮﻓَﺔَ ﺇﺫﺍ ﺃﻋﻴﺪﺕ ﱠ‬
‫ﺃﻥ ﻣ ﻦ ﺷ ﱠﻚ ﻓ ﻲ ﺭﻛ ﻮﻉ ﺃﻭ‬ ‫ﻁﺎ‪ .‬ﻗﻴﻞ ﻋﻠﻴﻪ‪ :‬ﻗﺪ ﺗﻘ ﺪﻡ ﱠ‬ ‫ﺍﺣﺗِﻳَﺎ ً‬ ‫‪  =٦٦‬ﻳُ ِﻌﻳ ُﺩ ﱡ‬
‫ﺍﻟﻅ ْﻬ َﺭ ْ‬
‫ﺳﺠﻮﺩ ﻭﻫﻮ ﻓﻴﻬﺎ ﺃﻋﺎﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪﻫﺎ ﻓﻼ)‪ .(٥‬ﻭﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻫ ﻮ ﻟ ﻴﺲ ﻓ ﻲ ﱡ‬
‫ﺍﻟﻈﻬ ﺮ‬
‫ﺃﻥ ﺍﻷﻭ َﻝ ﻣ ﻦ‬ ‫ﺟﻮﺍﺏ ﻋ ﻦ ﺫﻟ ﻚ؛ ﺇﺫ ﺑ ﻪ ﻋﻠ ُﻢ ﱠ‬ ‫ٌ‬ ‫ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻌﺼﺮ ﻭﻓﻲ ‪ ‬ﺍﺣﺘﻴﺎﻁﺎ ً‪.‬‬
‫ﻱ ")‪.(٦‬‬
‫ﻏﻴﺮ ﺍﻻﺣﺘﻴﺎﻁ ﻭﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺣﺘﻴﺎﻁ ﻓﺎﻓﻬ ْﻢ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋﻠَ ْﻳ ِﻪ‪.‬‬
‫ﺷ ْﻲ َء َ‬‫‪ =٦٧‬ﻓَﺈِ ْﻥ ﻟَ ْﻡ ﻳُ ِﻌ ْﺩ ﻓَ َﻼ َ‬
‫‪َ =٦٨‬ﻭﻓِﻲ ْﺍﻟ ُﻣ ْﺟﺗَﺑَﻰ ﺇﺫَﺍ ﺷ ﱠَﻙ ﺃَﻧﱠﻪُ َﻛﺑ َﱠﺭ ِﻟ ِﻼ ْﻓﺗِﺗَﺎﺡِ ﺃ َ ْﻭ َﻻ ؟ ﺃ َ ْﻭ ﻫ َْﻝ ﺃ َ ْﺣ َﺩ َ‬
‫ﺙ‪ ،‬ﺃ َ ْﻭ‬
‫ﺇﻥ‬ ‫ﺳ َﺢ َﺭﺃْ َ‬
‫ﺳ ﻪُ‪ ،‬ﺃ َ ْﻭ َﻻ ﺍ ْﺳ ﺗ َ ْﻘﺑَ َﻝ ْ‬ ‫ﺳ ﺔُ ﺛ َ ْﻭﺑَ ﻪُ‪ ،‬ﺃ َ ْﻭ َﻻ‪ ،‬ﺃ َ ْﻭ َﻣ َ‬ ‫ﺕ ﺍﻟﻧﱠ َﺟﺎ َ‬‫ﺻ ﺎﺑَ ِ‬ ‫َﻻ‪ ،‬ﺃ َ ْﻭ َﻫ ْﻝ ﺃ َ َ‬
‫َﻛﺎﻥَ ﺃ َ ﱠﻭ َﻝ َﻣ ﱠﺭﺓٍ َﻭ ِﺇ ﱠﻻ ﻓَ َﻼ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬
‫ﻋﻠَ ْﻳ ِﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻻ ﻳﺸﻜﻞ ﻋﻠﻴﻪ‪ (٧)/‬ﻭﺟﻮﺏ ﺍﻟﺘﺮﺗﻴ ﺐ‬ ‫‪  =٦٧‬ﻓَﺈِ ْﻥ ﻟَ ْﻡ ﻳُ ِﻌ ْﺩ ﻓَ َﻼ َ‬
‫ﺷ ْﻲ َء َ‬

‫)‪(١‬ﻓﻲ )ﺃ( ﻓﻴﻜﻮﻥ‪.‬‬

‫)‪(٢‬ﻓﻲ )ﺃ( ﺍﻟﺤﺎﺿﺮﺓ‪.‬‬
‫ﻣﻌﺮﻓ ﺔً ﻓﺎﻟﺜﺎﻧﻴ ﺔُ ﻋ ُ‬
‫ﻴﻦ ﺍﻷﻭﻝ((‪ .‬ﻗﺎﻋ ﺪﺓ ﻧﺤﻮﻳ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻣﻐﻨ ﻲ ﺍﻟﻠﺒﻴ ﺐ ﻻﺑ ﻦ‬ ‫)‪))(٣‬ﺍﻟﻤﻌﺮﻓَﺔُ ﺇﺫﺍ ﺃﻋﻴ ﺪﺕ ﱠ‬
‫ﻫﺸﺎﻡ ‪ ،٨٦١/٢‬ﻭﻛﺬﺍ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ﻟﻠﺒﺨ ﺎﺭﻱ‬
‫‪،٤٤/١‬ﻭ ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪ ،٢٨٢/٢‬ﻭﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪.٣٠٧/٢‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٦/١‬‬
‫)‪(٥‬ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﺫﻛ ﺮﺕ ﻓ ﻲ ﻛﺘ ﺐ ﺍﻟﻔﻘ ﻪ ﻛﺜﻴ ﺮﺍ ً ﻭﻋﻠ ﻞ ﺣﻜﻤﻬ ﺎ ﺍﻹﻣ ﺎﻡ ﺍﺑ ﻦ ﺭﺟ ﺐ ﺍﻟﺤﻨﺒﻠ ﻲ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ‬
‫ﺷﻚ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻲ ﺗﺮﻙ ﺭﻛﻦ ﻣﻨﻬﺎ ﻓﺈﻧ ﻪ‬ ‫ﺍﻟﻘﻮﺍﻋﺪ ﻓﻘﺎﻝ‪)) :‬ﺇﺫﺍ ﱠ‬
‫ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺍﻟﺸﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻭﻋﺪﻡ ﺑﺮﺍءﺓ ﺍﻟﺬﻣﺔ ﻟﻜﻦ ﺍﻟﻈ ﺎﻫﺮ ﻣ ﻦ ﺃﻓﻌ ﺎﻝ‬
‫ﺍﻟﻤﻜﻠﻔﻴﻦ ﻟﻠﻌﺒﺎﺩﺍﺕ ﺃﻥ ﺗﻘﻊ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﻓﻴﺮﺟﺢ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻻ ﻓﺮﻕ ﻓﻲ ﺫﻟﻚ‬
‫ﺑﻴﻦ ﺍﻟﻮﺿﻮء ﻭﻏﻴﺮﻩ ﻋﻠﻰ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻦ ﺃﺣﻤﺪ‪ ،‬ﻭﻓﻲ ﺍﻟﻮﺿﻮء ﻭﺟﻪ ﺃﻥ ﺍﻟﺸﻚ ﻓﻲ ﺗ ﺮﻙ ﺑﻌ ﻀﻪ‬
‫ﺑﻌ ﺪ ﺍﻟﻔ ﺮﺍﻍ ﻛﺎﻟ ﺸﻚ ﻓ ﻲ ﺫﻟ ﻚ ﻗﺒ ﻞ ﺍﻟﻔ ﺮﺍﻍ ؛ ﻷﻥ ﺣﻜﻤ ﻪ ﺑ ﺎﻕ ﺑﻌ ﺪ ﺍﻟﻔ ﺮﺍﻍ ﻣﻨ ﻪ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟ ﺼﻼﺓ‬
‫ﻭﻏﻴﺮﻫﺎ((‪.‬ﺍﻟﻘﻮﺍﻋﺪ ﻻﺑﻦ ﺭﺟﺐ ‪ ،/٣٤٠/‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ‬
‫ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،١٥٣/١‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ‪ ،٥١٨/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬
‫‪ ،١٠٦/٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٢٥٤/١‬ﻭ ﺍﻟﻐ ﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ‬
‫ﺍﻟﻮﺭﺩﻳﺔ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،١١٣/١‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٢٩٦/١‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٦/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٢٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪١٨٠‬‬
 ‫ﱠ‬
‫ﻭﺍﻟﻈ ﺎﻫﺮ ﱠ‬
‫ﺃﻥ‬ ‫ﺍﻟﻈﻬﺮ ﻟﻴﺲ ﻣﻈﻨﻮﻧﺎ ً ﺑﻞ ﻫﻮ ﻣ ﺸﻜﻮﻙ ﻓﻴ ﻪ‪،‬‬ ‫ﻷﻥ ﻛﻮﻥ ﺍﻟﺴﺠﺪﺓ ﺍﻟﻤﺘﺮﻭﻛﺔ ﻣﻦ ﱡ‬ ‫ﱠ‬
‫)‪(١‬‬ ‫ﺇﻋﺎﺩﺓ َ ﱡ‬
‫ﻱ" ‪.‬‬ ‫ﺍﻟﻌﺼﺮ" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ِ‬ ‫ﺗﺠﺐ ﺇﻋﺎﺩﺓ ُ‬
‫ُ‬ ‫ﺍﻟﻈﻬﺮ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔً ﺑﻞ ﻣﺴﺘﺤﺒﺔ ﻓﻼ‬
‫ﺐ‪ ،‬ﻓ ﺈﻥ ﻟ ﻢ ﻳﻜ ْﻦ ﺻ َ‬
‫ﺎﺣﺐ‬ ‫ﺎﺣﺐ ﺗﺮﺗﻴ ٍ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﻻ ﻳﺸﻜﻞ ﻋﻠﻴﻪ ﺍﻟﺦ‪ .‬ﻳﻨﺒﻨﻲ ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﺻ ُ‬
‫ﺄﻥ ﺇﻋ ﺎﺩﺓ َ ﺍﻟﻈﻬ ِﺮ ﻣ ﺴﺘﺤﺒﺔٌ ﻻ‬ ‫ﺼﺮ ﻭﺍﺿ ٌﺢ ﺳ ﻮﺍء ﻗﻠﻨ ﺎ ﺑ ﱠ‬ ‫ﺏ ﺇﻋ ﺎﺩﺓِ ﺍﻟﻌ ِ‬
‫ﺐ ﻓﻌ ﺪ ُﻡ ﻭﺟ ﻮ ِ‬ ‫ﺗﺮﺗﻴ ٍ‬
‫ﻬﺮ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻁﺮﻳﻖ ﱠ‬ ‫ﻛﻮﻥ ﺍﻟﺴﺠﺪﺓِ ﺍﻟﻤﺘﺮﻭﻛ ِﺔ ﻣﻦ ﱡ‬ ‫(‬ ‫‪٢‬‬ ‫)‬
‫ﺍﻟﻈ ِّﻦ ﺑﻞ‬ ‫ﺍﻟﻈ ِ‬ ‫ﻷﻥ ﺍﺣﺘﻤﺎ َﻝ ِ‬ ‫ﱠ‬ ‫ﻭﺍﺟﺒﺔٌ‪/‬‬
‫ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫ِ‬ ‫ﺏ ﺇﻋﺎﺩﺗﻬﺎ‪ (٣)/‬ﻟﻮﺟﻮ ِﺩ)‪ (٤‬ﱠ‬
‫ﺍﻟﻈ ِّﻦ‬ ‫ﺸ ِّﻚ ﺃﻭ ﻗﻠﻨﺎ ﺑﻮﺟﻮ ِ‬ ‫ﻫﻮ ﻣﺠﺮﺩُ ﺍﻟ ﱠ‬
‫‪َ  =٦٨‬ﻭﻓِﻲ » ْﺍﻟ ُﻣ ْﺟﺗَﺑَ ﻰ« ﺍﻟ ﺦ‪ .‬ﻅ ﺎﻫﺮ ﻓ ﻲ ﺗﻜﺒﻴ ﺮﺓ ﺍﻻﻓﺘﺘ ﺎﺡ‪ ،‬ﻭﻓ ﻲ‪ (٥)/‬ﻣ ﺴﺢ‬
‫ﺸ ِّﻚ ﻓﻲ ﺍﻟﻨﱠﺠﺎﺳﺔ ﻭﻓﻲ ﺍﻟﺤﺪﺙ ﻓﺘﻘﺪﻡ ﻣﺎ ﻳﺨﺎﻟﻔﻪ ﺻﺮﻳﺤﺎً‪ ،‬ﻭﻣﺨﺎﻟﻒ ﺃﻳ ﻀﺎ ً‬ ‫ﺍﻟﺮﺃﺱ ﺃ ﱠﻣﺎ ﻓﻲ ﺍﻟ ﱠ‬
‫ﺴﻴﺪُ‬ ‫ﺸ ِﻚ(( ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷَﻓَ ِ‬
‫ﺎﺿﻞ"‪ .‬ﻭﻳﺆ ِﻳّﺪُﻩ ﻣ ﺎ ﺫﻛ ﺮﻩ ﺍﻟ ﱠ‬ ‫ﻟﻘﺎﻋﺪﺓ ))ﺍﻟﻴَ ِﻘﻴﻦ ﻻ ﻳﺰﻭ ُﻝ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ ﻓﻲ ﺍﻟﺤﺪﺙ ﻣﺎ ﻧﺼﻪ‪)) :‬ﻗﻴﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﻱ"؛ ﺣﻴﺚ ﺫﻛﺮ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟ ﱠ‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺸ ﱡﻚ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬ ‫ﺍﻟ ﱠ‬
‫ﻋﺎ‬
‫َﺎﺭ ً‬
‫ﺻ ْﺭ ﺷ ِ‬ ‫ﻳﺭﺓ ُ ِﺍﻻ ْﻓﺗِﺗَﺎﺡِ‪ ،‬ﺃ َ ْﻭ ْﺍﻟﻘُﻧُﻭ ِ‬
‫ﺕ ﻟَ ْﻡ ﻳَ ِ‬ ‫‪ =٦٩‬ﻭﻟﻭ ﺷ ﱠَﻙ ﺃَﻧﱠ َﻬﺎ ﺗ َ ْﻛ ِﺑ َ‬
‫ﻣﺘﻴﻘﻦ ﺑﺎﻟﻮﺿﻮء ﻓﻼ ﻳﺤﻜﻢ ﺑﺎﻟﺤﺪﺙ(()‪ (٦‬ﺍﻫـ‪.‬‬
‫ٌ‬ ‫ﺸ ِّﻚ ﻓﻲ ﻏﻴﺮﻫﺎ‪ .‬ﻷﻧﱠﻪ‬
‫ﻛﺎﻟ ﱠ‬
‫ﻟﻜﻦ ﻋﻠﻴﻪ ﻣﺆﺍﺧﺬﺓ)‪(٧‬؛ ﺣﻴﺚ ﻟﻢ ﻳﺘﻌﻘﺒﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻠ ﱠ‬
‫ﺸ ِّﻚ ﻓ ﻲ ﺇﺻ ﺎﺑﺔ ﺍﻟﻨﱠﺠﺎﺳ ﺔ ﻟﺜﻮﺑ ﻪ ﻣ ﻊ‬
‫ﻛﻮﻥ ﻁﻬﺎﺭﺓ ﺍﻟﺜﱠﻮﺏ ﻣﺘﻴﻘﻨﺔ‪ ،‬ﻭﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺇﻻ ﺑﻴﻘﻴﻦ ﻣﺜﻠﻪ ﻓﻼ ﺃﺛﺮ ﻟﻬﺬﺍ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‪.‬‬
‫ﻋﺎ)‪.(٨‬‬
‫ﺎﺭ ً‬
‫ﺷ ِ‬‫ﺻ ْﺭ َ‬ ‫ﺷ ﱠﻙ ﺃَﻧﱠ َﻬ ﺎ ﺗ َ ْﻛ ِﺑﻳ َﺭﺓ ُ ِﺍﻻ ْﻓﺗِﺗ َ ﺎﺡِ‪ ،‬ﺃ َ ْﻭ ْﺍﻟﻘُﻧُ ﻭ ِ‬
‫ﺕ ﻟَ ْﻡ ﻳَ ِ‬ ‫‪  =٦٩‬ﻭﻟ ﻭ َ‬
‫ﻷﻧﱠﻪ ﻻ ﻳﺜﺒﺖ ﻟﻪ ﺷﺮﻭﻉ ﺑﻌﺪ ﺍﻟﺠﻌﻞ ﻟﻠﻘﻨﻮﺕ ﻭﻻ ﻳﻌﻠﻢ ﺃﻧﱠﻪ ﻧﻮﻯ ﻟﺘﻜﻮﻥ)‪ (٩‬ﻟﻼﻓﺘﺘﺎﺡ ﻛﺬﺍ ﻓ ﻲ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ(ﻭ )ﺟـ( ﻟﻮﺟﻮﺏ‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ﺻﻔﺤﺔ ‪ /٢١٦/‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺤﻤﻮﻱ ‪.٢٠٧/١‬‬
‫)‪(٧‬ﺃﻱ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪(٨‬ﺃﻱ ﻭﺟ ﺐ ﻋﻠﻴ ﻪ ﺍﻹﻋ ﺎﺩﺓ ﻟﻬ ﺬﻩ ﺍﻟﺘﻜﺒﻴ ﺮﺓ ﻋﻠ ﻰ ﺃﻧﻬ ﺎ ﻟﻼﻓﺘﺘ ﺎﺡ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،١٤٦/١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﻫﻤﺎﻡ ‪ ،٥١٨/١‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٩٢/١‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪ ،٢٦٢/١‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ‬
‫‪ ،١٧٧/١‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ‪ ،٢٣١/١‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٧١/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ ‪ ،٧٣/٤‬ﻭﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٢٦٤/٢‬ﻭﻓﺘ ﺎﻭﻯ ﺍﻟﺮﻣﻠ ﻲ ‪،٢٠٢/١‬ﻭ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،١٨٠/١‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٢١/٢‬‬
‫)‪(٩‬ﻓﻲ )ﺏ( ﻟﻴﻜﻮﻥ‪.‬‬

‫‪١٨١‬‬
 ‫ﻒ«)‪.(١‬‬
‫ﺼ ِﻨّ ِ‬ ‫»ﺍﻟﺒَ ِ‬
‫ﺤﺮ ﻟﻠ ُﻤ َ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺃﻧﱠﻪ ﻻ ﻳﺜﺒﺖ)‪ (٢‬ﻟﻪ ﺷﺮﻭﻉ ﺑﻌﺪ ﺍﻟﺠﻌﻞ ﻟﻠﻘﻨﻮﺕ‪ .‬ﺃﻱ ﺑﻌﺪ ﺍﺣﺘﻤﺎﻝ ﺟﻌﻠﻬﺎ ﻟﻠﻘﻨ ﻮﺕ‬
‫ﺃﻱ ﺍﺣﺘﻤﺎﻝ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﻧﻮﻯ ﺑﻬﺎ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﱠﻪ ﻟﻮ ﻧﻮﻯ ﺑﻬﺎ ﺍﻻﻓﺘﺘﺎﺡ ﻭﺍﻟﻘﻨﻮﺕ‬
‫ﻣﻌﺎ ً ﺗﻜﻮﻥ ﻟﻼﻓﺘﺘﺎﺡ ﻭﺗﻠﻐﻮ ﻧﻴﱠﺔ ﺍﻟﻘﻨﻮﺕ ﻭﻫﻮ ﻛﺬﻟﻚ‪.‬‬
‫ﺳ ْﻬ ِﻭ‬‫ﺳ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬ ‫ﺷ ْﺭﺡِ ِﻣ ْﻥ ِ‬
‫ﺁﺧ ِﺭ ُ‬ ‫‪َ =٧٠‬ﻭﺗ َ َﻣﺎ ُﻣﻪُ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺎﺹ ﺃَﻧﱠ ﻪُ ﻳَﺗ َ َﺣ ﱠﺭﻯ َﻛ َﻣ ﺎ ﻓِ ﻲ‬ ‫ﺻ ُ‬ ‫ﺎﻥ ْﺍﻟ َﺣ ّﺞِ‪ ،‬ﺫَ َﻛ َﺭ ْﺍﻟ َﺟ ﱠ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ﺃ َ ْﺭ َﻛ ِ‬ ‫‪َ =٧١‬ﻭﻟَﻭ َ‬
‫ﻋﻠَ ْﻳ ِﻪ‬ ‫ﺍﻟﺭ ْﻛ ِﻥ َﻭ ِ ّ‬
‫ﺍﻟﺯﻳَﺎ َﺩﺓ َ َ‬ ‫ﺍﺭ ﱡ‬ ‫ﻋﺎ ﱠﻣﺔُ َﻣﺷَﺎ ِﻳ ِﺧﻧَﺎ‪ :‬ﻳُ َﺅ ّﺩِﻱ ﺛَﺎ ِﻧﻳًﺎ ؛ ِﻷ َ ﱠﻥ ﺗ َ ْﻛ َﺭ َ‬‫ﺻ َﻼ ِﺓ‪َ ،‬ﻭﻗَﺎ َﻝ َ‬ ‫ﺍﻟ ﱠ‬
‫ﺻ َﻼﺓِ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﺻ َﻼﺓ َ ﻓَ َﻛﺎﻥَ ﺍﻟﺗ ﱠ َﺣ ِ ّﺭﻱ ﻓِ ﻲ ﺑَ ﺎ ِ‬ ‫َﻻ ﻳُ ْﻔ ِﺳ ُﺩ ْﺍﻟ َﺣ ﱠﺞ‪َ ،‬ﻭ ِﺯﻳَﺎ َﺩﺓ ُ ﱠ‬
‫ﺍﻟﺭ ْﻛﻌَ ِﺔ ﺗ ُ ْﻔ ِﺳ ُﺩ ﺍﻟ ﱠ‬
‫ﻋﻠَ ﻰ ْﺍﻷَﻗَ ِّﻝ‬ ‫ﺇﻥ َﻛ ﺎﻥَ ﻓِ ﻲ ْﺍﻟ َﺣ ّﺞِ ﻳَ ْﺑﻧِ ﻲ َ‬ ‫ﻳﻁ َﻭﻓِ ﻲ ْﺍﻟﺑَ َﺩﺍﺋِﻊِ ﺃَﻧﱠ ﻪُ ْ‬ ‫ﻁ َﻛﺫَﺍ ﻓِﻲ ْﺍﻟ ُﻣ ِﺣ ِ‬ ‫ﺃ َ ْﺣ َﻭ َ‬
‫ﺍﻟﺭ َﻭﺍﻳَ ِﺔ‪،‬‬
‫ﻅﺎ ِﻫ ِﺭ ِ ّ‬ ‫ﻓِﻲ َ‬
‫ﺳ ْﻬ ِﻭ‪ .‬ﻳﺮﻳﺪ ]ﺑ ﻪ[)‪ (٣‬ﻣ ﺎ ﺃﺷ ﺎﺭ‬‫ﺳ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬ ‫‪َ  =٧٠‬ﻭﺗ َ َﻣﺎ ُﻣﻪُ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺷ ْﺭﺡِ ِﻣ ْﻥ ِ‬
‫ﺁﺧ ِﺭ ُ‬
‫ﻭﺇﻻ ﻓَ َﻼ‪ .‬ﺣﻴ ﺚ ﻋﻠ ﻞ ﺑﻘﻮﻟ ﻪ‪ :‬ﻷﻧﱠ ﻪُ ﻻ ﻳَﺜْﺒُ ﺖُ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ‪ ‬ﱠ‬
‫ﺕ ﺍﻟﺦ‪ .‬ﻣﺎ ﺳﺒﻖ ﻭﻣﺤﺼﻞ ﻣﺎ ﻳﻈﻬ ﺮ ﺑ ﻪ ﻭﺟ ﻪ ﺍﻟﻔ ﺮﻕ‪ ،‬ﺃﻧﱠ ﻪ ﺇﺫﺍ‬ ‫ﻉ ﺑَ ْﻌﺪَ ﺍﻟ ُﺠ ْﻌ ِﻞ ِﻟﻠﻘُﻨُﻮ ِ‬ ‫ﻟَﻪُ ُ‬
‫ﺷ ُﺮﻭ ٌ‬
‫ﺷﻚ ﻓﻲ ﺧﻼﻝ ﺻﻼﺗﻪ ﻫ ﻞ ﻛﺒ ﺮ ﻟﻼﻓﺘﺘ ﺎﺡ ﺃﻭ ﻻ‪ ،‬ﻭﺟ ﺪ ﻣ ﺎ ﻳ ﺪﻝ ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﻛﺒ ﺮ ﻟﻼﻓﺘﺘ ﺎﺡ؛‬ ‫ﱠ‬
‫)‪(٤‬‬
‫ﺸ ﱡﻚ ﺑﻌ ﺪ ﺍﻟﺘﻠ ﺒﺲ ﺑﺎﻟ ﺼﻼﺓ؛ ﺇﺫ ]ﻻ[ ﻭﺟ ﻮﺩ ﻟﻠ ﺼﻼﺓ ﺑ ﺪﻭﻥ ﺗﻜﺒﻴ ﺮﺓ‬ ‫ﺣﻴﺚ ﺍﻋﺘﺮﺍﻩ ﻫﺬﺍ ﺍﻟ ﱠ‬
‫ﺍﻟﻈ ِّﻦ)‪ .(٥‬ﺑﺨ ﻼﻑ ﻣ ﺎ ﺇﺫﺍ ﺷ ﱠﻚ ﺃﻧﱠ ﻪ ﻫ ﻞ ﻧ ﻮﻯ‬
‫ﺍﻻﻓﺘﺘﺎﺡ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﺇﺗﻴﺎﻧﻪ ﺑﻬﺎ ﻋﻤﻼً ﺑﻬ ﺬﺍ ﱠ‬
‫]ﺑﻬﺎ ﺍﻻﻓﺘﺘﺎﺡ ﺃﻭ ﺍﻟﻘﻨﻮﺕ؛ ﺣﻴﺚ ﻟﻢ ﻳﻮﺟﺪ ﻣﺎ ﻳﻌﻴﻦ ﻛﻮﻧﻬﺎ ﻟﻼﻓﺘﺘﺎﺡ[)‪.(٦‬‬
‫ﺎﻥ ْﺍﻟ َﺣ ّﺞِ‪ .‬ﺃﻱ ﻓﻲ ﺭﻛﻦ ﻣ ﻦ ﺃﺭﻛ ﺎﻥ ﺍﻟﺤ ﺞ ﻭﻫ ﻮ‬
‫ﻓِﻲ ﺃ َ ْﺭ َﻛ ِ‬
‫)‪(٧‬‬
‫‪َ  =٧١‬ﻭﻟَﻭ ﺷ ﱠَﻙ ‪/‬‬
‫ﺷﻚ ﺃﻧﱠﻪ ﻫﻞ ﺃﺗﻰ ﺑﺠﻤﻴﻊ ﺃﺷﻮﺍﻁ ﺍﻟﺮﻛﻦ‪ ،‬ﺃﻭ ﺑﻘﻲ ﻣﻨﻬﺎ ﺷﻲء‪ .‬ﻓﻌﻠ ﻰ ﻣ ﺎ ﻋﻠﻴ ﻪ‬
‫ﺍﻟﻄﻮﺍﻑ ﺃﻱ ﱠ‬
‫ﻋﺎﻣﺔ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻤ ﺸﺎﻳﺦ ﻳﻌﻴ ﺪﻩ)‪ ،(٨‬ﻭﻋﻠ ﻰ ﻣ ﺎ ﻓ ﻲ »ﺍﻟﺒَ ﺪَﺍ ِﺋ ِﻊ« ﻳﺒﻨ ﻲ ﻋﻠ ﻰ ﺍﻷﻗ ﻞ)‪ ،(١‬ﻭﻳﺤﻤ ﻞ ﻣ ﺎ ﺇﺫﺍ‬

‫)‪(١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١١٨/٢‬‬

‫)‪(٢‬ﻓﻲ )ﺩ( ﻷﻧﻪ ﻳﺜﺒﺖ‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(ﻭ )ﺏ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٢١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪ )(٨‬ﺍﻟ ﺸﻚ ﻓ ﻲ ﻋ ﺪﺩ ﺍﻷﺷ ﻮﺍﻁ (‪ :‬ﻟ ﻮ ﺷ ﻚ ﻓ ﻲ ﻋ ﺪﺩ ﺃﺷ ﻮﺍﻁ ﻁﻮﺍﻓ ﻪ ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟﻄ ﻮﺍﻑ ﺑﻨ ﻰ ﻋﻠ ﻰ‬

‫‪١٨٢‬‬
 ‫ﻟﻢ‪...................‬‬
‫َﻭ ِﻓﻲ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ‪:‬‬
‫‪ =٧٢‬ﺷ ﱠَﻙ ﻓِﻲ ْﺍﻟ ِﻘﻳَ ِﺎﻡ ﻓِﻲ ْﺍﻟﻔَ ْﺟ ِﺭ ﺃَﻧﱠ َﻬﺎ ْﺍﻷُﻭﻟَﻰ‪ ،‬ﺃ َ ْﻭ ﺍﻟﺛﱠﺎﻧِﻳَﺔُ َﺭﻓَ َ‬
‫ﺿﻪ ُ‬
‫ﺎﺹ")‪ (٥‬ﻣﻦ ﺃﻧ ﻪ‪:‬‬
‫ﺼ ُ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫)ﻳﻘﻊ‪ /‬ﺗﺤﺮﻳﻪ( ﻋﻠﻰ ﺷﻲء‪ /‬ﺗﻮﻓﻴﻘﺎ ً ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟ ّﺠ َ‬

‫ﺍﻟﻴﻘ ﻴﻦ‪ ،‬ﻭﻫ ﻮ ﺍﻷﻗ ﻞ ﻋﻨ ﺪ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪،‬ﻭﺃﺟﺮﻯ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺫﻟ ﻚ ﻓ ﻲ ﻏﻴ ﺮ‬
‫ﺍﻟﻤ ﺴﺘﻨﻜﺢ‪ ،‬ﻓﻘ ﺎﻟﻮﺍ‪ :‬ﻳﺒﻨ ﻲ ﺍﻟ ﺸﺎﻙ ﻏﻴ ﺮ " ﺍﻟﻤ ﺴﺘﻨﻜﺢ ﻋﻠ ﻰ ﺍﻷﻗ ﻞ‪ ،‬ﻭﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻟ ﺸﻚ ﻣﻄﻠ ﻖ ﺍﻟﺘ ﺮﺩﺩ‬
‫ﺍﻟﺸﺎﻣﻞ ﻟﻠﻮﻫﻢ‪ ،‬ﺃ ﱠﻣﺎ ﺍﻟﺸﺎﻙ ﺍﻟﻤﺴﺘﻨﻜﺢ )ﻣﻦ ﻳﻌﺘﺮﻳﻪ ﺍﻟﺸﻚ ﻛﺜﻴﺮﺍ ً( ﻓﻴﺒﻨﻲ ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪.‬‬
‫ﻭﻓﺼﻞ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﺸﻚ ﻓﻲ ﻋﺪﺩ ﺍﻷﺷﻮﺍﻁ ﺑﻴﻦ ﻁﻮﺍﻑ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﻭﻏﻴﺮﻩ‪:‬‬
‫ﺃﻣﺎ ﻁﻮﺍﻑ ﺍﻟﻔﺮﺽ ﻛﺎﻟﻌﻤﺮﺓ ﻭﺍﻟﺰﻳﺎﺭﺓ ﻭﺍﻟﻮﺍﺟﺐ ﻛﺎﻟﻮﺩﺍﻉ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻮ ﺷﻚ ﻓﻲ ﻋ ﺪﺩ ﺍﻷﺷ ﻮﺍﻁ ﻓﻴ ﻪ‬
‫ﺃﻋ ﺎﺩﻩ‪ ،‬ﻭﻻ ﻳﺒﻨ ﻲ ﻋﻠ ﻰ ﻏﺎﻟ ﺐ ﻅﻨ ﻪ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟ ﺼﻼﺓ‪ ،‬ﻭﻟﻌ ﱠﻞ ﺍﻟﻔ ﺮﻕ ﺑﻴﻨﻬﻤ ﺎ ﻛﺜ ﺮﺓ ﺍﻟ ﺼﻠﻮﺍﺕ‬
‫ﺍﻟﻤﻜﺘﻮﺑﺔ ﻭﻧﺪﺭﺓ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﺃ ﱠﻣﺎ ﻏﻴﺮ ﻁ ﻮﺍﻑ ﺍﻟﻔ ﺮﺽ ﻭﺍﻟﻮﺍﺟ ﺐ ﻭﻫ ﻮ ﺍﻟﻨﻔ ﻞ ﻓﺈﻧ ﻪ ﺇﺫﺍ ﺷ ﻚ ﻓﻴ ﻪ ﻳﺘﺤ ﺮﻯ‪ ،‬ﻭﻳﺒﻨ ﻲ ﻋﻠ ﻰ ﻏﺎﻟ ﺐ‬
‫ﻅﻨﻪ‪ ،‬ﻭﻳﺒﻨﻲ ﻋﻠﻰ ﺍﻷﻗﻞ ﺍﻟﻤﺘﻴﻘﻦ ﻓﻲ ﺃﺻﻠﻪ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺷﻚ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺠﻤﻬ ﻮﺭ‪ ،‬ﻭﺳ ﻮﻯ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ‬
‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺃﻁﻠﻖ ﺍﻟﺤﻨﻔﻴﺔ ﻋﺒﺎﺭﺍﺗﻬﻢ ﻓﻲ ﺍﻟﺸﻚ‪.‬‬
‫ﻭﺇﻥ ﺃﺧﺒﺮﻩ ﺛﻘﺔ ﺑﻌﺪﺩ ﻁﻮﺍﻓﻪ ﺃﺧﺬ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﻋﺪﻻ ﻋﻨ ﺪ ﺍﻷﻛﺜ ﺮ‪ ،‬ﻭﺻ ﺮﺡ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑ ﺸﺮﻁ ﻛﻮﻧ ﻪ‬
‫ﻣﻌ ﻪ ﻓ ﻲ ﺍﻟﻄ ﻮﺍﻑ‪ ،‬ﻭﻟ ﻢ ﻳ ﺸﺮﻁ ﺫﻟ ﻚ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ .‬ﻭﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﻟ ﻮ ﺃﺧﺒ ﺮﻩ ﻋ ﺪﻝ ﺑﻌ ﺪﺩ‬
‫ﻣﺨﺼﻮﺹ ﻣﺨﺎﻟﻒ ﻟﻤﺎ ﻓﻲ ﻅﻨﻪ ﺃﻭ ﻋﻠﻤﻪ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﻘﻮﻟﻪ ﺍﺣﺘﻴﺎﻁ ﺎ ﻓﻴﻤ ﺎ ﻓﻴ ﻪ ﺍﻻﺣﺘﻴ ﺎﻁ‬
‫ﻓﻴﻜﺬﺏ ﻧﻔﺴﻪ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﻧﺴﻴﺎﻧﻪ ﻭﻳﺼﺪﻗﻪ ؛ ﻷﻧﻪ ﻋﺪﻝ ﻻ ﻏﺮﺽ ﻟﻪ ﻓﻲ ﺧﺒ ﺮﻩ‪ ،‬ﻭﻟ ﻮ ﺃﺧﺒ ﺮﻩ ﻋ ﺪﻻﻥ‬
‫ﻭﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻘﻮﻟﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳ ﺸﻚ ؛ ﻷﻥ ﻋﻠﻤ ﻴﻦ ﺧﻴ ﺮ ﻣ ﻦ ﻋﻠ ﻢ ﻭﺍﺣ ﺪ‪ ،‬ﻭﻷﻥ ﺇﺧﺒﺎﺭﻫﻤ ﺎ ﺑﻤﻨﺰﻟ ﺔ‬
‫ﺷ ﺎﻫﺪﻳﻦ ﻋﻠ ﻰ ﺇﻧﻜ ﺎﺭﻩ ﻓ ﻲ ﻓﻌﻠ ﻪ ﺃﻭ ﺇﻗ ﺮﺍﺭﻩ‪ .‬ﻭﺍﺳ ﺘﺤﺐ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻟ ﻪ ﺍﻷﺧ ﺬ ﺑﻘ ﻮﻝ ﺍﻟﻌ ﺪﻝ ﺍﻟﻤﺨ ﺎﻟﻒ‬
‫ﻟﻌﻠﻤﻪ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﺼﻼﺓ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠ ﻴﻢ ‪ ،٣٥٦/٢‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ‬
‫ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٤٩٦/٢‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪٢٨٨/٢‬ﻭ‪،٣٠٤‬‬
‫ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٨٠/٣‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ‬
‫‪ ،٣٥٧/١‬ﻭﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﻠ ﻴﺶ ‪ ،٢٤٨/٢‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ‪،١٩٦/٢‬‬
‫ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،٢٩/٢‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺨﻄﻴ ﺐ‬
‫ﺍﻟ ﺸﺮﺑﻴﻨﻲ ‪ ،٢٤٥/٢‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،١٨٧/٣‬ﻭﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ‪.١٧/٤‬‬
‫)‪(١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.١٦٦/١‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٩٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺗﻘﻊ ﺗﺤﺮﻳﻤﻪ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ‪ /٢١٧ /‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫ﺎﺹ"‪:‬ﻫﻮ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺃﺑ ﻮ ﺑﻜ ﺮ ﺍﻟ ﺮﺍﺯﻱ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﺎﻟﺠ ﺼﺎﺹ ﻣ ﻦ ﺃﻫ ﻞ ﺍﻟ ﺮﻱ‪ ،‬ﻣ ﻦ‬ ‫ﺼ ُ‬‫)‪"(٥‬ﺍﻟ َﺠ ّ‬
‫ﻓﻘﻬﺎء ﺍﻟﺤﻨﻔﻴﺔ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٣٧٠‬ﻫـ‪ ،‬ﺳ ﻜﻦ ﺑﻐ ﺪﺍﺩ ﻭﺩﺭﺱ ﺑﻬ ﺎ‪ .‬ﺗﻔﻘ ﻪ ﺍﻟﺠ ﺼﺎﺹ ﻋﻠ ﻲ ﺃﺑ ﻲ ﺳ ﻬﻞ‬
‫ﺍﻟﺰﺟ ﺎﺝ‪ ،‬ﻭﻋﻠ ﻲ ﺃﺑ ﻲ ﺍﻟﺤ ﺴﻦ ﺍﻟﻜﺮﺧ ﻲ‪ ،‬ﻭﺗﻔﻘ ﻪ ﻋﻠﻴ ﻪ ﺍﻟﻜﺜﻴ ﺮﻭﻥ‪ .‬ﺍﻧﺘﻬ ﺖ ﺇﻟﻴ ﺔ ﺭﺋﺎﺳ ﺔ ﺍﻟﺤﻨﻔﻴ ﺔ ﻓ ﻲ‬
‫ﻭﻗﺘﺔ‪ .‬ﻛﺎﻥ ﺇﻣﺎﻣﺎً‪ ،‬ﺭﺣﻞ ﺇﻟﻴﺔ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﺍﻵﻓﺎﻕ‪ .‬ﺧﻮﻁﺐ ﻓﻲ ﺃﻥ ﻳﻠﻲ ﺍﻟﻘ ﻀﺎء ﻓ ﺎﻣﺘﻨﻊ‪ ،‬ﻭﺃﻋﻴ ﺪ ﻋﻠﻴ ﻪ‬
‫ﺍﻟﺨﻄﺎﺏ ﻓﻠﻢ ﻳﻘﺒ ﻞ‪ .‬ﻣ ﻦ‪ :‬ﺗ ﺼﺎﻧﻴﻔﺔ )) ﺃﺣﻜ ﺎﻡ ﺍﻟﻘ ﺮﺁﻥ ((‪،‬ﻭ )) ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮﺷﻴﺨﺔ ﺃﺑ ﻲ ﺍﻟﺤ ﺴﻦ‬
‫ﺍﻟﻜﺮﺧﻲ ((‪ ،‬ﻭ)) ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ((‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ‬
‫ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪،٨٤/١‬ﻭﺍﻷﻋﻼﻡ ‪.١٥٦/١‬‬

‫‪١٨٣‬‬
 ‫]ﻳﺘﺤﺮﻯ ﺍﻻﻓﺘﺘﺎﺡ ﺃﻭ ﺍﻟﻘﻨﻮﺕ ﺣﻴﺚ ﻟﻢ ﻳﻮﺟﺪ ﻣﺎ ﻳﻌﻴﻦ ﻛﻮﻧﻬﺎ ﻟﻼﻓﺘﺘﺎﺡ [)‪.(١‬‬
‫ﺷ ﱠﻙ ﻓِ ﻲ ْﺍﻟ ِﻘﻳَ ِﺎﻡ ﻓِ ﻲ ْﺍﻟﻔَ ْﺟ ِﺭ ﺃَﻧﱠ َﻬ ﺎ ْﺍﻷ ُﻭﻟَ ﻰ‪ ،‬ﺃ َ ْﻭ ﺍﻟﺛﱠﺎﻧِﻳَ ﺔُ‪ .‬ﻓ ﻲ ﻧ ﺴﺨﺔ‪ :‬ﺃﻭ‬
‫‪ =٧٢‬ﻗﻮﻟ ﻪ‪َ :‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ)‪................................................................................. (٢‬‬
‫‪َ =٧٣‬ﻭﻗَﻌَ َﺩ ﻗَ ْﺩ َﺭ ﺍﻟﺗ ﱠ َ‬
‫ﺷ ﱡﻬ ِﺩ‬
‫ﺳ ْﻬ ِﻭ‪،‬‬ ‫ﻭﺭﺓٍ‪ ،‬ﺛ ُ ﱠﻡ ﺃَﺗ َ ﱠﻡ َﻭ َ‬
‫ﺳ َﺟ َﺩ ِﻟﻠ ﱠ‬ ‫ﺳ َ‬‫ﺻﻠﱠﻰ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ ﺑِﻔَﺎﺗِ َﺣ ٍﺔ َﻭ ُ‬ ‫‪ =٧٤‬ﺛ ُ ﱠﻡ َ‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥‬‬
‫ﺍﻟﺪﻳﻦ" ﻓﻠﻴﺮﺍﺟﻊ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ِ‬
‫)‪(٤‬‬
‫ﻭﻫﻲ ﺃﻭﻟﻰ)‪ (٣‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ " َﻛ َﻤﺎ ُﻝ‪/‬‬
‫ﺷ ﱡﻬ ِﺩ‪.‬ﻟ ﻴﺲ ﻋﻠ ﻰ ﺳ ﺒﻴﻞ ﺍﻟﻮﺟ ﻮﺏ‪ ،‬ﺑ ﻞ ﻟﻴﺘﺄﻛ ﺪ ﺑ ﻪ ﺭﻓ ﺾ‬ ‫‪َ  =٧٣‬ﻭﻗَﻌَ َﺩ ﻗَ ْﺩ َﺭ ﺍﻟﺗ ﱠ َ‬
‫ﻱ ")‪ (٧‬ﻭﻓﻴﻪ ﻧﻈﺮ ﻹﺑﻬﺎﻣﻪ ﺃﻥ ﺍﻟ ﺮﻓﺾ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤﺠ ﺮﺩ ﺍﻟﻘﻴ ﺎﻡ ﻓﻘ ﻂ ﻭﻟ ﻴﺲ‬ ‫ﺍﻟﻘﻴﺎﻡ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻛﺬﻟﻚ‪.‬‬
‫ﺷﻚ ﺣﺼﻞ‬‫ﺻﻠﱠﻰ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ‪ .‬ﻫﻮ ﻣﻼﺋﻢ ﻟﻤﺎ ﺳﺒﻖ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻧﱠﻪ ﺃﻭﻝ ٍّ‬
‫‪  =٧٤‬ﺛ ُ ﱠﻡ َ‬
‫ﻟﻪ؛ ﺇﺫ ﺗﻘﺪﻡ ﺃﻧﱠﻪ ﻳﺴﺘﺄﻧﻒ ﻋﻨ ﺪ ﻋﺮﻭﺿ ﻪ‪ ،‬ﻭﻏﻴ ﺮ ﻣﻼﺋ ﻢ ﻋﻠ ﻰ ﺗﻘ ﺪﻳﺮ ﺧﻼﻓ ﻪ)‪ (٨‬ﱠ‬
‫ﻷﻥ ﺍﻟﺤﻜ ﻢ‬
‫ﻱ")‪.(٩‬‬
‫ﻓﻴﻪ ﺍﻟﺘﺤﺮﻱ ﻟﻴﻈﻬﺮ ﻟﻪ ﻏﺎﻟﺐ ﺍﻟﺮﺃﻱ ﻭﺇﻻ ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﻗﻞ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬

‫)‪(٢‬ﻓﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻄﺒﻮﻋﺔ ﺍﻟﺘﻲ ﺑ ﻴﻦ ﻳ ﺪﻱ ) ﺍﻟﺜﺎﻧﻴ ﺔ (‪ ،‬ﻭﻓ ﻲ ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ‬
‫ﻧﺠﻴﻢ ﺫﻛﺮﻫﺎ ) ﺍﻟﺜﺎﻟﺜﺔ ( ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﻭﻟ ﻮ ﺷ ﻚ ﻓ ﻲ ﺻ ﻼﺓ ﺍﻟﻔﺠ ﺮ ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟﻘﻴ ﺎﻡ ﺃﻧﻬ ﺎ ﺍﻟﺜﺎﻟﺜ ﺔ ﺃﻭ‬
‫ﺍﻷﻭﻟﻰ ﻻ ﻳﺘﻢ ﺭﻛﻌﺘﻪ ﺑﻞ ﻳﻘﻌﺪ ﻗﺪﺭ ﺍﻟﺘﺸﻬﺪ ﻭﻳﺮﻓﺾ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺛﻢ ﻳﻘﻮﻡ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﻭﻳﻘﺮﺃ ﻓﻲ ﻛﻞ‬
‫ﺭﻛﻌﺔ ﺑﻔﺎﺗﺤﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺳ ﻮﺭﺓ‪ ،‬ﺛ ﻢ ﻳﺘ ﺸﻬﺪ ﺛ ﻢ ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ((‪ .‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١١٩/٢‬‬
‫)‪(٣‬ﻷﻧﻪ ﺇﺫﺍ ﺷﻚ ﻓﻲ ﺍﻟﻔﺠﺮ ﺃﻥ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺘ ﻲ ﻫ ﻮ ﻓﻴﻬ ﺎ ﺃﻭﻟ ﻰ ﺃﻭ ﺛﺎﻧﻴ ﺔ ﺗﺤ ﺮﻯ‪ ،‬ﻓ ﺈﻥ ﻭﻗ ﻊ ﺗﺤﺮﻳ ﻪ ﻋﻠ ﻰ‬
‫ﺷﻲء ﺃﺗﻢ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺳﺠﺪ ﻟﻠﺴﻬﻮ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺷﻜﻪ ﺑﻴﻦ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٥٢٠/١‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١١٩/٢‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺸﻴﺦ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ﺃﻥ ﻛﻠﻤ ﺔ )) ﺍﻟﺜﺎﻟﺜ ﺔ ((ﺃﻭﻟ ﻰ ﻣ ﻦ ﺣﻴ ﺚ ﻭﺟﻮﺩﻫ ﺎ ﻓ ﻲ ﻧ ﺺ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﻔﺮﻭﺿﺔ ﻭﺇﻧﻤﺎ ﻫﺬﺍ ﻣﺎ ﻓﻬﻤﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ ﺭﺣﻤﻪ ﷲ ﻣ ﻦ ﻛﻼﻣ ﻪ‪ ،‬ﻓ ﺈﻧﻨﻲ ﻟ ﻢ ﺃﺟ ﺪ ﻫ ﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻣﺼﺮﺣﺎ ً ﺑﻬﺎ ﻓﻲ ﻛﺘﺎﺑ ﻪ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻭﺇﻧﻤ ﺎ ﻫ ﻮ ﻳﻘ ﺮﺭ ﺍﻟﻤ ﺴﺄﻟﺔ ﻋﻠ ﻰ ﻛﻮﻧ ﻪ ﺷ ﻚ ﻓ ﻲ ﺻ ﻼﺓ‬
‫ﺍﻟﻔﺠﺮ ﻓﻲ ﻋﺪﺓ ﺻﻮﺭ ﻣﻨﻬﺎ ﻗﻮﻟﻪ )) ﻭﺇﻥ ﺷﻚ ﺃﻧﻬﺎ ﺃﻭﻟﻰ ﺃﻭ ﺛﺎﻟﺜﺔ ﻻ ﻳﺘﻢ ﺭﻛﻌﺔ ﺑﻞ ﻳﻘﻌﺪ ﻗﺪﺭ ﺍﻟﺘ ﺸﻬﺪ‬
‫ﻭﻳﺮﻓﺾ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺛﻢ ﻳﻘﻮﻡ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﺛﻢ ﻳﺘﺸﻬﺪ ﻭﻳﺴﺠﺪ ﻟﻠﺴﻬﻮ (( ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ،٥٢٠/١‬ﻭﻋﻠ ﻰ‬
‫ﻫﺬﺍ ﻓﺈﻥ ﺍﻷﻭﻟﻮﻳﺔ ﻫﻨﺎ ﻗﻮﻟﻪ‪ ) :‬ﺍﻟﺜﺎﻟﺜﺔ (( ﺗﻜﻮﻥ ﻋﻠ ﻰ ﺍﻟﻤ ﺼﻠﻲ ﺍﻟ ﺬﻱ ﻟ ﻢ ﻳ ﺴﻪ ﻓ ﻲ ﺻ ﻼﺗﻪ ﻗ ﻂ ﻓﺈﻧ ﻪ‬
‫ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﻳﺴﺘﺄﻧﻒ ﺻﻼﺗﻪ ﻛﻤﺎ ﺗﻘﺮﺭ ﺳﺎﺑﻘﺎ ً ﻓﻲ ﺑﺤﺜﻨﺎ ﻟﻬﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬
‫)‪(٨‬ﺃﻱ ﺧﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﻚ ﻫﻮ ﺃﻭ ﺷﻚ ﻗﺪ ﺣﺼﻞ ﻟﻪ ﺇﺫ ﺗﻘﺪﻡ ﺃﻧﻪ ﻳﺘﺤﺮﻯ ﻭﻻ ﻳﺴﺘﺄﻧﻒ‪.‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬

‫‪١٨٤‬‬
 ‫‪.........................................................................................‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺣﻴﺚ ﻛ ﺎﻥ ﺍﻹﺗﻴ ﺎﻥ ﺑ ﺼﻼﺓ ﺭﻛﻌﺘ ﻴﻦ ﻳﻨﺒﻨ ﻲ)‪ (١‬ﻋﻠ ﻰ ﻗ ﻮﻝ ﻣ ﻦ ﻳﻘ ﻮﻝ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﻱ" )‪ (٢‬ﻋ ﻦ ﺍﻟ ﺸﻴﺦ‬ ‫ﺷﻚ ﺣﺼﻞ ﻳ ﺴﺘﺄﻧﻒ ﻓ ﻼ ﻭﺟ ﻪ ﻟﻸﻭﻟﻮﻳ ﺔ ﺍﻟﺘ ﻲ ﻗ ﺪﻣﻬﺎ "ﺍﻟﺤ َﻤ ِﻮ ِ◌ ّ‬ ‫ﺃﻭﻝ ٍّ‬
‫" َﻛﻤﺎ ِﻝ ﺍﻟﺪّ ِ‬
‫ِﻳﻦ"‪.‬‬
‫ﻒ"‪ :‬ﺛﻢ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﻱ‪ :‬ﺛﻢ ﺍﺳﺘﺄﻧﻒ ﺻﻼﺓ ﺭﻛﻌﺘﻴﻦ‬ ‫ﺃﻥ ﻣﻌﻨﻰ ﻗﻮﻝ "ﺍﻟ ُﻤﺼﻨّ ِ‬
‫ﻭﺍﻋﻠﻢ ﱠ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ﻭﺫﺍ ﺇﻧﱠﻤﺎ ﻳﻜﻮﻥ ﺑﺘﺤﺮﻳﻤﺔ ﻣﺒﺘﺪﺃﺓ‪ .‬ﻳﺪﻟﻚ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻣﺎ ﺳﺒﻖ ﻋﻦ َ"ﺍﻟﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻱ"‬
‫ﺍﻟﺰﻳﻠَ ِﻌﻲ"[)‪ (٥‬ﺣﻴﺚ ﻗ ﺎﻝ‬ ‫ﺣﻴﺚ ﻗﺎﻝ ]‪ ‬ﺛﻢ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺍﻟﺦ‪ .‬ﻭﺃﺻﺮﺡ ﻣﻨﻪ ﻗﻮﻝ " ﱠ‬
‫ﺑﻌ ﺪ ﻗ ﻮﻝ » ﺍﻟ َﻜﻨ ِﺰ«)‪ )) :(٦‬ﻭﺇﻥ ﺷ ﱠﻚ ﺃﻧﱠ ﻪ ﻛ ﻢ ﺻ ﻠﻰ ﱠﺃﻭﻝ ﻣ ﺮﺓ ﺍﺳ ﺘﺄﻧﻒ (()‪ (٧‬ﻣ ﺎ ﻧ ﺼﻪ‪:‬‬
‫)) ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻻ ﻳﺘﺼﻮﺭ ﺇﻻ ﺑﺎﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻷﻭﻟﻰ ﻭﺫﻟﻚ ﺑﺎﻟ ﺴﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﻜ ﻼﻡ‪ ،‬ﺃﻭ ﻋﻤ ﻞ‬
‫ﻋ ِﻬﺪ)‪ُ (٨‬ﻣ َﺤ ِﻠّﻼً ﺷﺮﻋﺎً‪ ،‬ﻭﻣﺠﺮﺩ ﺍﻟ ِﻨّﻴﺔ ﻳﻠﻐ ﻮ‬‫ﺁﺧﺮ ﻳﻨﺎﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻗﺎﻋﺪﺍ ً ﺃﻭﻟﻰ ﻷﻧﱠﻪ ُ‬
‫ﻷﻧﱠﻪ ﻟﻢ ﻳﺨﺮﺝ ﺑﻪ ﻣ ﻦ ﺍﻟ ﺼﻼﺓ (()‪ .(٩‬ﺍﻫ ـ ﻭﺍﺳ ﺘﻔﻴﺪ ﻣ ﻦ ﻣﺠﻤ ﻮﻉ ﻛ ﻼﻡ » ﺍﻟ َﻜ ﻨ ِﺰ « ﻭ"‬
‫ﺍﻻﺳﺘﺌﻨﺎﻑ‬
‫َ‬ ‫ﺍﻟﺰ ﻳﻠَ ِﻌ ﻲ" ‪ :‬ﺃ ﱠﻥ‬
‫ﱠ‬
‫‪.........................................................................................‬‬
‫ﻒ"‪ :‬ﺭﻓ ﻀﻪ‪ .‬ﺃﻱ‬ ‫ﺃﻥ ﻣﻌﻨ ﻰ ﻗ ﻮﻝ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﺎﻥ‪ ،‬ﻭﺑﻬ ﺬﺍ ﺍﻟﺘﻘﺮﻳ ِﺮ ﺗﻌﻠ ُﻢ ﱠ‬
‫ﻭﺍﻻﺳ ﺘﻘﺒﺎ َﻝ ﻣﺘﺮﺍﺩﻓ ِ‬
‫ﺑﺎﻟ ﺴﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﻜ ﻼﻡ‪ ،‬ﺃﻭ ﻋﻤ ﻞ ﺁﺧ ﺮ ﻳﻨ ﺎﻓﻲ ﺍﻟ ﺼﻼﺓ‪ .‬ﻓ ﺈﻥ ﻗﻠ ﺖ‪ :‬ﺣﻴ ﺚ ﻛ ﺎﻥ ﻣﻌﻨ ﻰ ﻗ ﻮﻝ‬
‫ﻒ"‪ :‬ﺛﻢ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ‪ .‬ﺃﻱ ﺑﺘﺤﺮﻳﻤ ﺔ ﻣﺒﺘ ﺪﺃﺓ ﻓ ﻸﻱ ﺷ ﻲء ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ‪ .‬ﻗﻠ ﺖ‪:‬‬ ‫"ﺍﻟﻤﺼ ِﻨّ ِ‬
‫)‪(٢‬‬ ‫)‪(١) (١٠‬‬
‫ﺸ ِّﻚ‪ . /‬ﻟﻜ ﻦ ﻛ ﺎﻥ‬‫ﺘﺢ « ‪ :‬ﺑﺄﻧ ﻪ ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺻ ﻮﺭ ﺍﻟ ﱠ‬ ‫ﺻﺮﺡ ﻓﻲ »ﺍﻟﻔَ ِ‬

‫)‪(١‬ﻓﻲ ) ﺃ ( ﻭ)ﺟـ (ﻭ) ﺩ (‪ :‬ﻳﺒﺘﻨﻰ‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬
‫)‪(٣‬ﻓﻲ )ﺏ(‪) ،‬ﺩ( ﺑﺬﻟﻚ‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٧/١‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٦‬ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﻺﻣﺎﻡ ﺃﺑﻲ ﺍﻟﺒﺮﻛﺎﺕ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﺤ ﺎﻓﻆ ﺍﻟ ﺪﻳﻦ ﺍﻟﻨ ﺴﻔﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳ ﻨﺔ ‪٧١٠‬ﻫ ـ‪ ،‬ﻟﺨ ﺺ ﻓﻴ ﻪ ﻣ ﺎ ﻋ ﻢ ﻭﻗﻮﻋ ﻪ‪ ،‬ﺣﺎﻭﻳ ﺎ ﻟﻤ ﺴﺎﺋﻞ ﺍﻟﻔﺘ ﺎﻭﻯ ﻭﺍﻟﻮﺍﻗﻌ ﺎﺕ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ‬
‫ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٥١٥/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١٨٥٣/٢‬‬
‫)‪(٧‬ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ‪ ) ١٩٩/١‬ﻓﻲ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ( ﻭ‪ ) ١١٧/١‬ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ (‪.‬‬
‫)‪(٨‬ﻓﻲ ) ﺃ (‪ ) ،‬ﺟـ (‪ :‬ﻋﻤﺪ‪.‬‬
‫)‪(٩‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٩٩/١‬‬
‫)‪»(١٠‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ«‪ ) :‬ﺷ ﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ (‪:‬ﻟﻜﻤ ﺎﻝ ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻮﺍﺣ ﺪ ﺍﻹﺳ ﻜﻨﺪﺭﻱ ﺍﻟ ﺴﻴﻮﺍﺳﻲ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟ ُﻬﻤﺎﻡ )‪٨٦١‬ﻫـ(‪.‬ﺣﻨﻔﻲ ﺍﻟﻤﺬﻫﺐ‪،‬ﻭﺍﻟﻬﺪﺍﻳﺔ ﺃﺷ ﻬﺮ ﻛﺘ ﺎﺏ ﻭﺃﻫ ﻢ ﻣﺨﺘ ﺼﺮ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‬
‫ﻋﻠﻰ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺛﻢ ﺟﺎء ﺍﻹﻣﺎﻡ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ‪ ،‬ﻓ ﺸﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ ﺷ ﺮﺣﺎ ﻋﻈﻴﻤ ﺎ ﻓ ﻲ‬
‫ﺿ ﺢ ﻟﻐﺘﻬ ﺎ ﻭﺷ ﺮﺡ ﺃﻟﻔﺎﻅﻬ ﺎ ﻭﺗﻮﺳ ﻊ ﻓ ﻲ ﺑﻴ ﺎﻥ ﺍﻷﺣﻜ ﺎﻡ‪ ،‬ﻭﺃﻭﺭﺩ ﺍﻷﺩﻟ ﺔ‪،‬‬ ‫ﻛﺘﺎﺑﻪ " ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ "‪ ،‬ﻓﻮ ﱠ‬
‫ﻭﻧ ﺎﻗﺶ ﺍﻟﻤﺨ ﺎﻟﻔﻴﻦ ﻭﺭﺩ ﻋﻠ ﻴﻬﻢ ﻭﻛ ﺎﻥ ﻣﻨ ﺼﻔﺎ ﻟﻜ ﻦ ﺍﻟﻤﻨﻴ ﺔ ﺳ ﺒﻘﺘﻪ ﻗﺒ ﻞ ﺇﺗﻤ ﺎﻡ ﻫ ﺬﺍ ﺍﻟ ﺸﺮﺡ‪ ،‬ﻓﺄﻛﻤﻠ ﻪ‬

‫‪١٨٥‬‬
 ‫ﺍﻟﻤﻨﺎﺳﺐ ﺫﻛﺮ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ ﻣﻘﺪﻣﺎ ً ﻋﻠ ﻰ ‪ ‬ﺛ ﻢ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ‪ ،‬ﻷﻥ ﺍﻟ ﱠ‬
‫ﺸ ﱠﻚ ﻫﻨ ﺎ ﻟ ﻢ‬
‫)‪(٤‬‬
‫ﺃﻥ ﺳ ﻴﺎﻕ ﻛﻼﻣﻬ ﻢ ﻳﻔﻴ ﺪ ﺃﻧﱠ ﻪ ﻻ ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ‪/‬‬ ‫ﻳﻜﻦ‪ (٣)/‬ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﺘ ﻲ ﺍﺳ ﺘﻘﺒﻠﻬﺎ ﻣ ﻊ ﱠ‬
‫ﺍﻟﺘﺤﺮﻱ ﺃﻭ ﺍﻟﺒﻨﺎ ُء ﻋﻠﻰ ﺍﻷﻗ ﻞ‪ .‬ﻳ ﺪ ﱡﻝ‬
‫ِّ‬ ‫ﻟﺸﻚ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ‬ ‫ﺸ ِّﻚ ﻣﻄﻠﻘﺎ ً ﺑﻞ ﻫﻮ ﺑﺎﻟﻨﺴﺒ ِﺔ ٍّ‬
‫ﻷﺟﻞ ﺍﻟ ﱠ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻭﺟﺪﺗﻪ ﻓﻴﻤﺎ ﻋﻠﻘﺘﻪ ﻋﻠ ﻰ " ُﻣ ﻼ ِﻣ ﺴ ِﻜﻴﻦ" ﻭﻧ ﺼﻪ‪)) :‬ﻭﻟ ﻢ ﻳ ﺬﻛﺮ "ﺍﻟ ُﻤ ﺼﻨّﻒ"‬
‫ﺸ ِّﻚ ﺗﺒﻌ ﺎ ً ﻟﻠﻬﺪﺍﻳ ﺔ‪ ،‬ﻭﻫ ﻮ ﻣﻤ ﺎ ﻻ ﻳﻨﺒﻐ ﻲ ﺇﻏﻔﺎﻟ ﻪ ﻓﺈﻧ ﻪ‬‫ﺳ ﺠﻮﺩ ﺍﻟ ﺴﻬﻮ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺻ ﻮﺭ ﺍﻟ ﱠ‬
‫ﻭﺍﺟﺐ ﺳﻮﺍء ﻋﻤﻞ ﺑﺎﻟﺘﺤﺮﻱ ﺃﻭ ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﻗﻞ(()‪» (٥‬ﻓَﺘﺢ«)‪ .(٦‬ﻭﻫﻮ ﻣﻘﻴﺪ ﺑﻤﺎ ﺇﺫﺍ‬
‫‪.........................................................................................‬‬
‫)‪(٧‬‬
‫ﺍﺝ«‬ ‫ﺸ ﱡﻚ ﻗﺪﺭ ﺭﻛﻦ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﻐﻞ ﺣﺎﻟﺔ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ ﺑﻘﺮﺍءﺓ ﺃﻭ ﺗﺴﺒﻴﺢ‪ .‬ﻟﻜﻦ ﻓﻲ »ﺍﻟ ّ‬
‫ﺴ َِﺮ ِ‬ ‫ﺷﻐﻠﻪ ﺍﻟ ﱠ‬
‫ﻓﻲ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﺍﻷﻗﻞ ﻳﺴﺠﺪ ﻟﻠﺴﻬﻮ‪ ،‬ﻭﻓ ﻲ ﺍﻟﺒﻨ ﺎء ﻋﻠ ﻰ ﻏﻠﺒ ﺔ ﱠ‬
‫ﺍﻟﻈ ِّﻦ ﺇﻥ ﺷ ﻐﻠﻪ ﺍﻟﺘﻔﻜ ﺮ ﻗ ﺪﺭ‬
‫ﺭﻛﻦ ﺳ ﺠﺪ‪ ،‬ﻭﺇﻻ ﻓ ﻼ‪ ،‬ﻭﺍﻟﻔ ﺮﻕ ﻓ ﻲ »ﺍﻟﺒَﺤ ِﺮ«)‪ (٨‬ﻭﻓﻴﻤ ﺎ ﻧﺤ ﻦ ﻓﻴ ﻪ ﺍﻟ ﺸﻚ‪ (٩)/‬ﻭﺇﻥ ﻭﺟ ﺪ‪،‬‬
‫ﺍﻟﻈﻦ ﻓﻴﻨﺒﻐ ﻲ ﺃﻥ ﻻ ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ ﺃﺻ ﻼً‬ ‫ﻟﻜﻦ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﺍﻷﻗﻞ ﻭﻻ ﻋﻠﻰ ﻏﻠﺒﺔ ﱠ‬
‫ﻻ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻼﺓ ﺍﻟﺘﻲ ]ﺭﻓﻀﻬﺎ‪ ،‬ﻭﻻ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻼﺓ ﺍﻟﺘﻲ ﺍﺳﺘﻘﺒﻠﻬﺎ[)‪.(١٠‬‬
‫ﻒ"‪)) :‬ﺛ ﻢ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ((‪ .‬ﺃﻧﱠ ﻪ‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻗﻮﻝ "ﺍﻟ ُﻤﺼ ِﻨّ ِ‬
‫ﺃﻥ ﺍﻟﺘﺤﺮﻳﻤ ﺔ‬ ‫ﻳﺆﺩﻳﻬﻤﺎ ﺑﺘﺤﺮﻳﻤﺔ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﺍﺭﺗﻔﻀﺖ؛ ﺇﺫ ﻫﻲ ﻭﺇﻥ ﺍﺭﺗﻔ ﻀﺖ ]ﺇﻻ ﱠ‬

‫ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﻗﻮﺩﺭ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻘﺎﺿﻲ ﺯﺍﺩﻩ‪ ،‬ﻭﺳ ﻤﻰ ﺍﻟﺘﻜﻤﻠ ﺔ "ﻧﺘ ﺎﺋﺞ ﺍﻷﻓﻜ ﺎﺭ ﻓ ﻲ ﻛ ﺸﻒ‬
‫ﺍﻟﺮﻣﻮﺯ ﻭﺍﻷﺳﺮﺍﺭ" ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪ ،١٣٥/٧‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﻟﻌﺒﺪ ﺍﻟﺤﻲ ﺍﻟﻠﻜﻨ ﻮﻱ‪،/١٨٠/‬‬
‫ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٢٠٣٤/٢‬‬
‫)‪(١‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٥٢٠/١‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٢١‬ﺏ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢١٨‬ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ /٩٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٢٨٦/١‬‬
‫)‪(٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﻟﻬﻤﺎﻡ ‪.٥٢٠/١‬‬
‫ﺍﺝ«‪:‬ﻭﻫ ﻮ» ﺍﻟ ﺴﺮﺍﺝ ﺍﻟﻮﻫ ﺎﺝ ﺍﻟﻤﻮﺿ ﺢ ﻟﻜ ﻞ ﻁﺎﻟ ﺐ ﻣﺤﺘ ﺎﺝ « ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺍﻟﻘ ﺪﻭﺭﻱ‬ ‫ﺴ َِﺮ ِ‬
‫)‪»(٧‬ﺍﻟ ّ‬
‫ﻟﻠﺤ ﺪﺍﺩﻱ‪ ،‬ﺃﺑ ﻲ ﺑﻜ ﺮ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﷴ ﺍﻟﺤ ﺪﺍﺩ ﺍﻟﻌﺒ ﺎﺩﻱ ﺍﻟﻴﻤﻨ ﻲ‪ ،‬ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪٨٠٠‬ﻫ ـ‪ ،‬ﺛ ﻢ ﺍﺧﺘ ﺼﺮﻩ ﻭﺳ ﻤﺎﻩ‪ ) :‬ﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ (‪ ،‬ﻭﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻥ ﻛﺘ ﺎﺏ ﺍﻟ ﺴﺮﺍﺝ‬
‫ﺍﻟﻮﻫﺎﺝ ﻣﺨﻄ ﻮﻁ‪ ،‬ﻳﻮﺟ ﺪ ﻣﻨ ﻪ ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﺑﻤﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪(٧١٩٥) :‬‬
‫ﻭ)‪ .( ٢٥٣٢‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٢٣٦/١‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‬
‫‪.٦٧/٢‬‬
‫)‪(٨‬ﺃﻱ ﺍﻟﻔﺮﻕ ﺑ ﻴﻦ ﺍﻟﺒﻨ ﺎء ﻋﻠ ﻰ ﺍﻷﻗ ﻞ ﻭﺍﻟﺒﻨ ﺎء ﻋﻠ ﻰ ﻏﻠﺒ ﺔ ﺍﻟﻈ ﻦ ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺣﻴ ﺚ ﻗ ﺎﻝ‪:‬‬
‫)) ﻭﻛﺄﻧﻪ ﻓﻲ ﻓﺼﻞ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﺍﻷﻗﻞ ﺣﺼﻞ ﺍﻟﻨﻘﺺ ﻣﻄﻠﻘﺎ ً ﺑﺎﺣﺘﻤﺎﻝ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻼ ﺑﺪ ﻣﻦ ﺟﺎﺑﺮ ﻭﻓﻲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ ﺍﻟﻨﻘﺼﺎﻥ ﺑﻄﻮﻝ ﺍﻟﺘﻔﻜﻴﺮ ﻻ ﻳﻄﻠﻘﻪ (( ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬
‫‪.١٢٠/٢‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/٨٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(١٠‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬

‫‪١٨٦‬‬
‫ﺃﻥ ﺍﻟـ ُﻤ َﺆﺩﱠﻯ[)‪ (١‬ﻣ ﻦ ﺍﻟ ﺼﻼﺓ ﻭﺇﻥ ﻓ ﺴﺪ ﺑﺘ ﺮﻙ‬
‫ﺑﺎﻗﻴﺔٌ ﻋﻠﻰ ﺍﻟﺼﺤ ِﺔ ﺑﺪﻟﻴ ِﻞ ﻣﺎ ﺻﺮﺣﻮﺍ ﺑﻪ ﻣﻦ ﱠ‬
‫ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﻛﻞ ﻣﻦ‬

‫‪.........................................................................................‬‬

‫ﺭﻛﻌﺘﻲ ﺍﻟﺸﻔﻊ‪ .‬ﻟﻜﻦ ﻻ ﻳﻮﺟﺐ ﺑﻄﻼﻥ] ﺍﻟﺘﺤﺮﻳﻤﺔ)‪(٣)[(٢‬ﻋﻨﺪ "ﺃﺑﻲ ﻳﻮﺳﻒ")‪ .(٤‬ﺻﺮﺡ‬

‫ﺑﺬﻟﻚ‬
‫‪.........................................................................................‬‬

‫ﺍﻟﺰﻳﻠَ ِﻌ ﻲ")‪ (٥‬ﻭﻏﻴ ﺮﻩ ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺍﻟﻤ ﺴﺄﻟﺔ ﺍﻟﻤﻠﻘﺒ ﺔ ﺑﺎﻟﺜﻤﺎﻧﻴ ﺔ)‪ (٦‬ﻣﻌﻠ ﻼً ﺑ ﺄﻥ ﻓ ﺴﺎﺩ‬
‫" ّ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬

‫)‪(٢‬ﻣﺴﺄﻟﺔ )ﺑﻄﻼﻥ ﺍﻟﺘﺤﺮﻳﻤﺔ(ﻟﻢ ﻳﺘﻔ ﻖ ﺃﺋﻤ ﺔ ﺍﻟﺤﻨﻔﻴ ﺔ ﻋﻠ ﻰ ﻫ ﺬﺍ ﺍﻟﺤﻜ ﻢ ﻭﺇﻧﱠﻤ ﺎ ﺫﻫﺒ ﻮﺍ ﺇﻟ ﻰ ﺍﻟ ﺒﻄﻼﻥ ﻓ ﻲ‬
‫ﺃﻭﺟﻪ ﻭﻋﺪﻣﻪ ﻓﻲ ﺃﻭﺟﻪ ﺃﺧﺮﻯ ﻧﻘﻞ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﻟﻨ ﺴﻔﻲ ﻓ ﻲ ﻣ ﺘﻦ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻓﻘ ﺎﻝ‪ )) :‬ﻭﺍﻷﺻ ﻞ‬
‫ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﺸﻔﻊ ﺍﻷﻭﻝ ﻣﺘﻰ ﻓﺴﺪ ﺑﺘﺮﻙ ﺍﻟﻘﺮﺍءﺓ ﺗﺒﻘﻰ ﺍﻟﺘﺤﺮﻳﻤﺔ ﻋﻨ ﺪ ﺃﺑ ﻲ ﻳﻮﺳ ﻒ ﻷﻥ ﺍﻟﻘ ﺮﺍءﺓ ﺭﻛ ﻦ‬
‫ﺯﺍﺋﺪ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻟﻠﺼﻼﺓ ﻭﺟﻮﺩﺍ ﺑﺪﻭﻧﻬﺎ ﻏﻴ ﺮ ﺃﻧ ﻪ ﻻ ﺻ ﺤﺔ ﻟ ﻸﺩﺍء ﺇﻻ ﺑﻬ ﺎ ﻭﻓ ﺴﺎﺩ ﺍﻷﺩﺍء ﻻ ﻳﺰﻳ ﺪ‬
‫ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﻓﻼ ﺗﺒﻄﻞ ﺍﻟﺘﺤﺮﻳﻤﺔ‪ ،‬ﻭﻋﻨﺪ ﷴ ﻣﺘﻰ ﻓ ﺴﺪ ﺍﻟ ﺸﻔﻊ ﺍﻷﻭﻝ ﻻ ﺗﺒﻘ ﻰ ﺍﻟﺘﺤﺮﻳﻤ ﺔ ﻓ ﻼ ﻳ ﺼﺢ‬
‫ﺍﻟ ﺸﺮﻭﻉ ﻓ ﻲ ﺍﻟ ﺸﻔﻊ ﺍﻟﺜ ﺎﻧﻲ ﻷﻥ ﺍﻟﻘ ﺮﺍءﺓ ﻓ ﺮﺽ ﻓ ﻲ ﻛ ﻞ ﻣ ﻦ ﺍﻟ ﺮﻛﻌﺘﻴﻦ ﻓﻜﻤ ﺎ ﻳﻔ ﺴﺪ ﺍﻟ ﺸﻔﻊ ﺑﺘ ﺮﻙ‬
‫ﺍﻟﻘﺮﺍءﺓ ﻓﻴﻬﻤﺎ ﻳﻔﺴﺪ ﺑﺘﺮﻛﻬﺎ ﻓﻲ ﺇﺣﺪﺍﻫﻤﺎ ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﺍﻷﻓﻌﺎﻝ ﻟﻢ ﺗﺒﻖ ﺍﻟﺘﺤﺮﻳﻤﺔ ﻷﻧﻬ ﺎ ﺗﻌﻘ ﺪ ﻟﻸﻓﻌ ﺎﻝ‬
‫ﻭﻗﺪ ﻓﺴﺪﺕ ﻭﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺇﻥ ﻓﺴﺪ ﺍﻟﺸﻔﻊ ﺍﻷﻭﻝ ﺑﺘﺮﻙ ﺍﻟﻘﺮﺍءﺓ ﻓﻴﻬﻤﺎ ﺑﻄﻠﺖ ﺍﻟﺘﺤﺮﻳﻤﺔ ﻓﻼ‬
‫ﻳ ﺼﺢ ﺍﻟ ﺸﺮﻭﻉ ﻓ ﻲ ﺍﻟ ﺸﻔﻊ ﺍﻟﺜ ﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﻓ ﺴﺪ ﺑﺘ ﺮﻙ ﺍﻟﻘ ﺮﺍءﺓ ﻓ ﻲ ﺇﺣ ﺪﺍﻫﻤﺎ ﺑﻘﻴ ﺖ ﺍﻟﺘﺤﺮﻳﻤ ﺔ ﻓ ﺼﺢ‬
‫ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺸﻔﻊ ﺍﻟﺜﺎﻧﻲ((‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ .٦٤/٢‬ﻭﻳﻌﻄ ﻲ‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﻟﺨﻼﺻﺔ ﻓﻲ ﺫﻟﻚ ﻓﻴﻘﻮﻝ‪)):‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﺍﻟﺘﺤﺮﻳﻤﺔ ﻻ ﺗﻔﺴﺪ ﻋﻨ ﺪ ﺃﺑ ﻲ ﻳﻮﺳ ﻒ‬
‫ﺑﺘﺮﻙ ﺍﻟﻘﺮﺍءﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺗﻔﺴﺪ ﻋﻨﺪ ﷴ ﻭﺯﻓﺮ ﺑﺘﺮﻛﻬﺎ ﻣﻄﻠﻘﺎ‪ .‬ﻭﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺗﻔ ﺴﺪ ﺑﺘﺮﻛﻬ ﺎ ﺃﺻ ﻼ‪ :‬ﺃﻱ‬
‫ﻲ ِ‪:‬‬
‫ﺴ ِﻔ ّ‬ ‫ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻻ ﻓﻲ ﺭﻛﻌﺔ‪ ،‬ﻭﻳﺠﻤﻊ ﺍﻷﻗﻮﺍﻝ ﻗﻮﻝ ْ ِ‬
‫ﺍﻹ َﻣ ِﺎﻡ ﺍﻟﻨﱠ َ‬
‫َ‬
‫ﻓِﻴ َﻬ ﺎ ﺍ ْﻟ ِﻘ َﺮﺍ َءﺓُ ﺃ ْ‬
‫ﺻ ًﻼ ِﻋ ْﻨ َﺪ ﻧُ ْﻌ َﻤ ِ‬
‫ﺎﻥ‬ ‫ﺗَﺤْ ِﺮﻳ َﻤ ﺔ ﺍﻟﻨﱠ ْﻔ ِﻞ َﻻ ﺗ َ ْﺒﻘَ ﻰ ﺇﺫَﺍ ﺗ ُ ِﺮ َﻛ ﺖْ‬

‫ﺎﻥ‬ ‫ﺻ ًﻼ َﻭﺃ َ ْﻳ ﻀًﺎ َ‬

‫ﺷ ْﻴ ُﺦ َ‬
‫ﺷ ْﻴﺒَ ِ‬ ‫َﻛ ﺎﻟﺘ ﱠ ْﺮ ِﻙ ﺃ َ ْ‬ ‫ﻋ ﱠﺪﻩُ ُﺯﻓَ ُﺮ‬
‫َﻭﺍﻟﺘ ﱠ ْﺮﻙُ ﻓِ ﻲ َﺭ ْﻛﻌَ ٍﺔ ﻗَ ْﺪ َ‬

‫ِﻓﻴ َﻬ ﺎ ﺍ ْﻟ ِﻘ َﺮﺍ َءﺓُ ﻓَﺎﺣْ ﻔَ ْﻈ ﻪُ ِﺑ ِﺈﺗْﻘَ ِ‬

‫ﺎﻥ‬ ‫َﻭﻗَ ﺎ َﻝ ﻳَ ْﻌﻘُ ُ‬
‫ﻮﺏ ﺗ َ ْﺒﻘَ ﻰ َﻛ ْﻴﻔَ َﻤ ﺎ ﺗ ُ ِﺮ َﻛ ﺖْ‬

‫ﻳﻨﻈﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٣٣/٢‬‬

‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪" (٤‬ﺃﺑﻮ ﻳﻮﺳﻒ"‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺣﻤﻴﺪ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﻣ ﻦ ﺃﻭﻻﺩ‬
‫ﺃﺑﻲ ﺩﺟﺎﻧﺔ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺼﺤﺎﺑﻲ‪ ،‬ﻭﻟﺪ ﺳ ﻨﺔ ‪١١٣‬ﻫ ـ‪ ،‬ﻭﻣ ﺎﺕ ﺑﺒﻐ ﺪﺍﺩ ﺳ ﻨﺔ ‪١٨٢‬ﻫ ـ‪ ،‬ﺻ ﺎﺣﺐ ﺃﺑ ﻲ‬
‫ﺣﻨﻴﻔﺔ ﻭﺗﻠﻤﻴﺬﻩ ﻭﺃﻭﻝ ﻣﻦ ﻧﺸﺮ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺛ ﻢ ﻏﻠ ﺐ ﻋﻠﻴ ﻪ ﺍﻟ ﺮﺃﻱ‪ ،‬ﻭﺃﺧ ﺬ‬
‫ﺍﻟﻔﻘﻪ ﻋﻦ ﷴ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ‪ ،‬ﺛﻢ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻭﻟﻲ ﺍﻟﻘ ﻀﺎء ﻟﻬ ﺎﺭﻭﻥ ﺍﻟﺮﺷ ﻴﺪ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎء ﻷﺑ ﻲ ﺇﺳ ﺤﺎﻕ ﺍﻟ ﺸﻴﺮﺍﺯﻱ ‪ ،١٤١‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ‬
‫ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪ ،٢٢٠‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٩٣/٨‬‬
‫)‪(٥‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٧٥/١‬‬
‫)‪(٦‬ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﻠﻘﺒﺔ ﺑﺎﻟﺜﻤﺎﻧﻴ ﺔ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﺫﻛﺮﻫ ﺎ ﻓﻘﻬ ﺎء ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻠﺤﻜ ﻢ ﻋﻠ ﻰ ﻣ ﻦ ﺗ ﺮﻙ ﺍﻟﻘ ﺮﺍءﺓ ﻓ ﻲ‬
‫ﺍﻟﻨﻔ ﻞ ﺍﻟﺮﺑ ﺎﻋﻲ ﻓﻜﺎﻧ ﺖ ﻋﻠ ﻰ ﺛﻤ ﺎﻥ ﺃﻭﺟ ﻪ ﻓ ﺴﻤﻴﺖ ﺑﺎﻟﺜﻤﺎﻧﻴ ﺔ‪ ،‬ﻭﺫﻛ ﺮ ﺍﻟﺒ ﺎﺑﺮﺗﻲ ﻓ ﻲ ﺍﻟﻌﻨﺎﻳ ﺔ ﺷ ﺮﺡ‬

‫‪١٨٧‬‬
‫ﺍﻷﺩﺍء ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺗﺮﻛ ﻪ‪ .‬ﻓﻜﻤ ﺎ ﺃﻥ ﺗﺮﻛ ﻪ ﻻ ﻳﻔ ﺴﺪ ﺍﻟﺘﺤﺮﻳﻤ ﺔ ﻓﻜ ﺬﺍ ﻓ ﺴﺎﺩﻩ‪ .‬ﻭﻭﺟ ﻪ ﻛ ﻮﻥ‬
‫ﻒ ﻓ ﻼ ﻳﻜ ﻮﻥ‬ ‫ﻓﺴﺎﺩ ﺍﻷﺩﺍء ﻟ ﻴﺲ ﺑ ﺄﻗﻮﻯ ﻣ ﻦ ﺗﺮﻛ ﻪ ﱠ‬
‫ﺃﻥ ﺍﻟﻔﺎﺳ ﺪَ ﺛﺎﺑ ﺖُ ﺍﻷﺻ ِﻞ ﻓﺎﺋ ﺖُ ﺍﻟﻮﺻ ِ‬
‫ﺃﻗﻮﻯ ﻣﻦ ﻓﺎﺋﺖ ﻛ ّﻞ ﻣﻦ ﺍﻷﺻﻞ ﻭﺍﻟﻮﺻﻒ ﻛﺬﺍ ﺫﻛﺮﻩ "ﻧُﻮﺡ ﺃَﻓَﻨﺪِﻱ")‪ (١‬ﻓﻲ ﺭﺳﺎﻟﺘﻪ‪.‬‬
‫ﺿﻲ ﻓِﻳ َﻬ ﺎ‪،‬‬ ‫ﻋ ْﻥ ْﺍﻷ َ ﱠﻭ ِﻝ ﺃ َ ْﻡ َ‬
‫ﻋ ْﻥ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ﻳَ ْﻣ ِ‬ ‫ﺳ ْﺟ َﺩﺗِ ِﻪ ﺃَﻧﱠ َﻬ ﺎ َ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ َ‬ ‫‪ =٧٥‬ﻓَﺈ ِ ْﻥ َ‬
‫ﻋﻠَﻰ ُﻛ ِّﻝ َﺣﺎ ٍﻝ‪،‬‬ ‫ﺳ ْﺟ َﺩﺓِ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ؛ ِﻷ َ ﱠﻥ ﺇﺗْ َﻣﺎ َﻣ َﻬﺎ َﻻ ِﺯ ٌﻡ َ‬
‫َﻭ ِﺇ ْﻥ ﺷ ﱠَﻙ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﻒ"‪ :‬ﺛ ﻢ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ‪ .‬ﺃﻱ ﺃﺩﺍﻫﻤ ﺎ ﺑﺘﺤﺮﻳﻤ ﺔ ﺗﻠ ﻚ‬ ‫ﻓ ﺈﺫﺍ ﻗﻠﻨ ﺎ ﻣﻌﻨ ﻰ ﻗ ﻮﻝ "ﺍﻟـ ُﻤ ﺼ ِﻨّ ِ‬
‫ﺼﻼﺓ ﺍﻟﺘﻲ ﺭﻓﻀﻬﺎ‪ .‬ﻳﺘ ﱠﺠﻪ ﻣﺎ ﺫﻛﺮﻩ ﺣﻴﻨﺌ ٍﺬ ﻣ ﻦ ﺃﻧﱠ ﻪ ﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ‪ .‬ﻗﻠ ﺖ‪ :‬ﻫ ﺬﺍ ﺍﻻﺣﺘﻤ ﺎﻝ‬ ‫ﺍﻟ ﱠ‬
‫)‪(٢‬‬
‫ﺍﻟﺰﻳﻠَ ِﻌ ﻲ"‪ /‬ﻣ ﻦ ‪ )) ‬ﻭﺍﻻﺳ ﺘﻘﺒﺎﻝ ﻻ ﻳﺘ ﺼﻮﺭ ﺇﻻ‬ ‫ﻣﻨ ﻊ ﻣﻨ ﻪ ﻣ ﺎ ﻗ ﺪﻣﻨﺎﻩ ﻋ ﻦ" ﱠ‬
‫ﺑﺎﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻷﻭﻟﻰ ﻭﺫﻟﻚ ﺑﺎﻟﺴﻼﻡ ﺃﻭ ﺍﻟﻜﻼﻡ ﺇﻟ ﻰ ﺃﻥ ﻗ ﺎﻝ‪ :‬ﻭﻣﺠ ﺮﺩ ﺍﻟﻨﻴ ﺔ ﻳﻠﻐ ﻮ ﻷﻧ ﻪ ﻟ ﻢ‬
‫)‪(٣‬‬
‫ﺃﻥ ﺍﻟ ﺼﻼﺓ ﻻ ﺗﺒﻄ ﻞ‬ ‫ﻒ" ﺃﻳﻀﺎ ً ﺫﻛﺮﻩ ﻓﻴﻤﺎ ﺳ ﺒﻖ‪ :‬ﱠ‬ ‫ﻳﺨﺮﺝ ﺑﻪ ﻣﻦ ﺍﻟﺼﻼﺓ(( ‪ .‬ﻭ"ﺍﻟﻤﺼ ِﻨّ ُ‬
‫)‪(٤‬‬
‫ﻒ" ))ﺭﻓ ﻀﻪ ﻭﻗﻌ ﺪ ﻗ ﺪﺭ ﺍﻟﺘ ﺸﻬﺪ((‪.‬‬ ‫ﺑﻨﻴ ﺔ ﺍﻟﻘﻄ ﻊ‪ .‬ﻓ ﺈﻥ ﻗﻠ ﺖ‪ :‬ﺳ ﻴﺎﻕ‪ /‬ﻗ ﻮﻝ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﺃﻥ ﺍﻟ ﺮﻓﺾ‪ (٥)/‬ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻠﻘﻴ ﺎﻡ ﻓﻘ ﻂ ﻓ ﻼ ﻳﻠ ﺰﻡ ﺍﻟﻤﺤ ﺬﻭﺭ ﻭﻫ ﻮ ﺍﻻﻧﺘﻘ ﺎﻝ ﻣﻨﻬ ﺎ‬ ‫ﻳﻘﺘ ﻀﻲ ﱠ‬
‫ﻟﻜﻠّﻬ ﺎ ﻻ ﻟﻠﻘﻴ ِﺎﻡ ﻓﻘ ﻂ‪،‬‬
‫ﻓﺾ ِ‬‫ﺑﻤﺠ ﺮﺩ ﺍﻟﻨﻴ ﺔ‪ .‬ﻗﻠ ﺖ‪  :‬ﺛ ﻢ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ ﻳﺤﻘ ﻖ ﺃﻥ ﺍﻟ ﱠﺮ َ‬
‫ﺭﻓﻀ ِﻪ‪.‬‬
‫ِ‬ ‫ﺿﻤﻴﺮ‬‫ِ‬ ‫ُ‬
‫ﺗﺄﻧﻴﺚ‬ ‫ﺍﻟﻤﻨﺎﺳﺐ‬
‫ُ‬ ‫ﻭﺣﻴﻨﺌ ٍﺬ ﻛﺎﻥ‬

‫ﺍﻟﻬﺪﺍﻳﺔ ﺳﺘﺔ ﻋﺸﺮ ﻭﺟﻬﺎ ﻟﻬ ﺎ ﻓﻘ ﺎﻝ‪ )):‬ﻭﺇﻥ ﺻ ﻠﻰ ﺃﺭﺑﻌ ﺎ ً ﻭﻟ ﻢ ﻳﻘ ﺮﺃ ﻓ ﻴﻬﻦ ﺷ ﻴﺌﺎ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﺗﻠﻘ ﺐ‬
‫ﺑﻤﺴﺄﻟﺔ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻮﺟﻮﻩ ﺍﻵﺗﻴﺔ ﻓﻴﻬ ﺎ ﺳ ﺘﺔ ﻋ ﺸﺮ ﻭﻫ ﻲ ﺃﻧ ﻪ ﻗ ﺮﺃ ﻓ ﻲ ﺍﻟﺠﻤﻴ ﻊ‪ ،‬ﺗ ﺮﻙ ﻓ ﻲ ﺍﻟﺠﻤﻴ ﻊ‪،‬‬
‫ﺗﺮﻙ ﻓﻲ ﺍﻟﺸﻔﻊ ﺍﻷﻭﻝ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺸﻔﻊ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺮﻛﻌ ﺔ ﺍﻷﻭﻟ ﻰ‪ ،‬ﺗ ﺮﻙ ﻓ ﻲ ﺍﻟﺜﺎﻧﻴ ﺔ‪ ،‬ﺗ ﺮﻙ‬
‫ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺸﻔﻊ ﺍﻷﻭﻝ ﻭﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜ ﺔ‪ ،‬ﺗ ﺮﻙ ﻓ ﻲ ﺍﻷﻭﻝ ﻭﺍﻟﺮﺍﺑﻌ ﺔ‪،‬‬
‫ﺗﺮﻙ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺸﻔﻊ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺸﻔﻊ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟ ﻰ‬
‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﺗ ﺮﻙ ﻓ ﻲ ﺍﻟﺜﺎﻧﻴ ﺔ ﻭﺍﻟﺜﺎﻟﺜ ﺔ‪ ،‬ﺗ ﺮﻙ ﻓ ﻲ ﺍﻟﺜﺎﻧﻴ ﺔ ﻭﺍﻟﺮﺍﺑﻌ ﺔ‪ ،‬ﻓﻬ ﺬﻩ‬
‫ﺳ ﺘﺔ ﻋ ﺸﺮ ﻭﺟﻬ ﺎ‪ .‬ﻭﺍﻟﻤ ﺼﻨﻒ ﺗ ﺮﻙ ﺍﻟﻮﺟ ﻪ ﺍﻷﻭﻝ ؛ ﻷﻥ ﺍﻟﻜ ﻼﻡ ﻓ ﻲ ﺃﻗ ﺴﺎﻡ ﺍﻟﻔ ﺴﺎﺩ ﺑﺘ ﺮﻙ ﺍﻟﻘ ﺮﺍءﺓ‬
‫ﻭﺍﻟﺘﻲ ﻳﻘﺮﺃ ﻓﻲ ﺟﻤﻴﻌﻬﺎ ﻟﻴﺴﺖ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺪﺍﺧﻠﺖ ﻣﻨﻬﺎ ﺳﺒﻌﺔ ﺃﻭﺟﻪ ﻓﻲ ﺍﻟﺒﺎﻗﻴ ﺔ ﻻﺗﺤ ﺎﺩ ﺍﻟﺤﻜ ﻢ ﻓﻌ ﺎﺩﺕ‬
‫ﺛﻤﺎﻧﻴ ﺔ‪ ،‬ﻓﻌﻠﻴ ﻚ ﺑﺘﻤﻴﻴ ﺰ ﺍﻟﻤﺘﺪﺍﺧﻠ ﺔ ﺑ ﺎﻟﺘﻔﺘﻴﺶ ﻓ ﻲ ﺍﻷﻗ ﺴﺎﻡ ﺍﻟﻤ ﺬﻛﻮﺭﺓ ﻓ ﻲ ﺍﻟﻜﺘ ﺎﺏ(( ﺍﻟﻌﻨﺎﻳ ﺔ ﺷ ﺮﺡ‬
‫ﺍﻟﻬﺪﻳ ﺔ ﻟﻠﺒ ﺎﺑﺮﺗﻲ ‪ ،٤٥٦/١‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٦٠/١‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ‬
‫ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٩٣/١‬ﻭﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﻟﻠﺒ ﺰﺩﻭﻱ ‪ ،٣٣٨/٢‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،١٧٥/٢‬ﻭﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،٧٣/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٤٥٦/١‬‬
‫ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٦٤/٢‬‬
‫)‪"(١‬ﻧُﻮﺡ ﺃَﻓَﻨﺪِﻱ"‪ :‬ﻧﻮﺡ ﺃﻓﻨﺪﻱ ﺑﻦ ﻣﺼﻄﻔﻰ‪ ،‬ﺍﻟﺮﻭﻣﻲ ﺍﻟﻤ ﺼﺮﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٧٠‬ﻫ ـ‪،‬‬
‫ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﺃﺷﺮﻑ ﺍﻟﻤﺴﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺍﻟﺒﻠﻐﺔ ﺍﻟﻤﺘﺮﺟﻢ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻧﺘﺎﺋﺞ ﺍﻟﻨﻈ ﺮ ﻓ ﻲ ﺣﻮﺍﺷ ﻲ‬
‫ﺍﻟ ﺪﺭﺭ ﻟﻤ ﻼ ﺧ ﺴﺮﻭ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ‪ ،‬ﻭﻫ ﻮ ﻣﺨﻄ ﻮﻁ ﻛﻤ ﺎ ﺃﺷ ﺎﺭ ﺇﻟ ﻰ ﺫﻟ ﻚ ﺍﻟﺰﺭﻛﻠ ﻲ‪ .‬ﻳﻨﻈ ﺮ ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٤٩٨/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٥١/٨‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ‬
‫ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١١٩/١٣‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢١٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٩٩/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٢٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ /٩٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪١٨٨‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻗﻌﺪ ﻗﺪﺭ ﺍﻟﺘﺸﻬﺪ‪ .‬ﺃﻱ ﻟﻴﺨﺮﺝ ﻣﻨﻬﺎ ﺑﺎﻟ ﺴﻼﻡ؛ ﺇﺫ ﻫ ﻮ ﺍﻷﻭﻟ ﻰ ﻛﻤ ﺎ ﺳ ﺒﻖ ﻋ ﻦ‬
‫"ﺍﻟﺰﻳﻠﻌﻲ")‪.(١‬‬
‫ﺳ ْﺟ َﺩﺗِ ِﻪ‪)) .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ((‪:‬ﻟ ﻢ ﻳﻈﻬ ﺮ ﻟ ﻪ ﻣﻌﻨ ﻰ ُﻣ َﺤ ﱠ‬
‫ﺼﻞ‬ ‫‪  =٧٥‬ﻓَ ﺈِ ْﻥ َ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ َ‬
‫ﻱ")‪.(٢‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺳ ْﺟ َﺩﺓِ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ﻗَﻌَ َﺩ‪،‬‬ ‫ﺳﻪُ ِﻣ ْﻥ ﺍﻟ ﱠ‬ ‫‪َ =٧٦‬ﻭ ِﺇﺫَﺍ َﺭﻓَ َﻊ َﺭﺃْ َ‬
‫ﺳ ْﺟ َﺩﺗِ ِﻪ ﺃَﻧﱠ ﻪُ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ َ‬ ‫ﺳ ْﻬ ِﻭ‪َ .‬ﻭ ِﺇ ْﻥ َ‬ ‫ﺳ ْﺟ َﺩﺓِ ﺍﻟ ﱠ‬ ‫ﺻﻠﱠﻰ َﺭ ْﻛﻌَﺔً َﻭﺃَﺗ َ ﱠﻡ ِﺑ َ‬ ‫ﺎﻡ َﻭ َ‬ ‫‪ =٧٧‬ﺛ ُ ﱠﻡ ﻗَ َ‬
‫ﺳ ْﺟ َﺩ ِﺓ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ‬
‫ﺇﻥ َﻛﺎﻥَ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺙ‪ْ .‬‬ ‫ﺻﻠﱠﻰ ْﺍﻟﻔَ ْﺟ َﺭ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ‪ ،‬ﺃ َ ْﻭ ﺛ َ َﻼ َ‬
‫َ‬
‫)‪(٣‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻣ ﻦ ﺃﻧﱠ ﻪ ﻟ ﻴﺲ ﻟ ﻪ ﻣﻌﻨ ﻰ ﻣﺤ ﺼﻞ ﻳﺒﺘﻨ ﻰ ﻋﻠ ﻰ ﺃﻥ ((ﻭﺇﻥ] ﺷ ﻚ [‬
‫ﻣﻦ ﻗﻮﻟﻪ (( ﻭﺇﻥ ﻓﻲ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﺷﺮﻁﻴﺔ‪ ،‬ﺟﻮﺍﺑﻬﺎ‪) :‬ﻻ( ﺍﻟﻨﺎﻓﻴ ﺔ‪ .‬ﺑﻨ ﺎ ًء ﻋﻠ ﻰ ﻣ ﺎ ﻭﺟ ﺪ‬
‫ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻣﻦ ﺛﺒﻮﺕ ﻻ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺇﻥ ﺟﻌﻠﻨﺎﻫﺎ ﻭﺻﻠﻴﺔ ]ﺑﻨﺎ ًء[)‪ (٤‬ﻋﻠﻰ ﻋﺪﻡ ﺛﺒﻮﺕ )ﻻ(‬
‫ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ‪ ،‬ﻓﺈﻧﱠ ﻪ ﺣﻴﻨﺌ ٍﺬ ﻳ ﺴﺘﻘﻴﻢ‪ ،‬ﻭﻳﻜ ﻮﻥ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﻤ ﺮﺍﺩ‪ :(٥)/‬ﺃﻧﱠ ﻪ ﺇﺫﺍ ﺷ ﱠﻚ ﻓ ﻲ‬
‫ﺳ ﺠﺪﺗﻪ ﺃﻱ ﺳ ﺠﺪﺓ ﺍﻟﻔﺠ ﺮ ﺃﻧﱠﻬ ﺎ‪ ،‬ﺃﻱ ﺃﻥ ﻫ ﺬﻩ ﺍﻟ ﺴﺠﺪﺓ ﺳ ﺠﺪﺓ ﺍﻟﺮﻛﻌ ﺔ ﺍﻷﻭﻟ ﻰ‪ ،‬ﺃﻭ ﺳ ﺠﺪﺓ‬
‫ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺈﻧﱠﻪ ﻳﻤﻀﻲ ﻣﻄﻠﻘﺎ ً ﺳﻮﺍء ]ﺣﺼﻞ[)‪ (٦‬ﺷﻜﻪ)‪ (٧‬ﻫﺬﺍ ﻓ ﻲ ﺍﻟ ﺴﺠﺪﺓ ﺍﻷﻭﻟ ﻰ‪،‬‬
‫ﺃﻭ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ)‪.(٨‬‬
‫ﺳ ْﺟ َﺩﺓِ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ﻗَﻌَ َﺩ ]ﻳﻌﻨ ﻲ ﻻﺣﺘﻤ ﺎﻝ ﺃﻧﱠﻬ ﺎ‬ ‫‪َ  =٧٦‬ﻭ ِﺇﺫَﺍ َﺭﻓَ َﻊ َﺭﺃْ َ‬
‫ﺳ ﻪُ ِﻣ ْﻥ ﺍﻟ ﱠ‬
‫ﺳﺠﺪﺓ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺍﻟﻘﻌﻮﺩ ﻟﻴﺘﺸﻬﺪ‪.‬‬
‫ﺻ ﻠﱠﻰ َﺭ ْﻛﻌَ ﺔ[ ‪ .‬ﻳﻌﻨ ﻲ ﻻﺣﺘﻤ ﺎﻝ ﺃﻧﱠﻬ ﺎ ﺳ ﺠﺪﺓ ﺍﻟﺮﻛﻌ ﺔ‬
‫ً )‪(٩‬‬
‫ﺎﻡ َﻭ َ‬ ‫‪  =٧٧‬ﺛ ُ ﱠﻡ ﻗَ َ‬
‫)‪(١٠‬‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻴﻦ ﺣﻤﻠﻪ ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻟ ﻢ ﻳﻘ ﻊ ﺗﺤﺮﻳ ﻪ ﻋﻠ ﻰ ﺃﻧﱠﻬ ﺎ ﺳ ﺠﺪﺓ ]ﺍﻟﺮﻛﻌ ﺔ[‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﻜﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺘﻠﻚ ﺍﻟﺮﻛﻌﺔ ﻭﺟﻪ‪.‬‬
‫ﺳ ْﺟ َﺩﺓِ ْﺍﻷُﻭﻟَﻰ‬
‫ﺻ َﻼﺗُﻪُ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺎﻥَ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺕ َ‬ ‫ﺳ َﺩ ْ‬‫‪ =٧٨‬ﻓَ َ‬
‫ﺎﻡ ْﺍﻟ َﻣﺎ ِﻫﻳَ ِﺔ ِﺑ ﱠ‬
‫ﺎﻟﺭ ْﻓﻊِ‬ ‫ﺻ َﻼ ُﺣ َﻬﺎ ِﻋ ْﻧ َﺩ ُﻣ َﺣ ﱠﻣ ٍﺩ ﺭﺣﻣ ﻪ ﷲ ؛ ِﻷ َ ﱠﻥ ﺇﺗْ َﻣ َ‬ ‫‪ =٧٩‬ﻳُ ْﻣ ِﻛ ُﻥ ﺇ ْ‬
‫ِﻋ ْﻧ َﺩﻩُ‬

‫)‪(١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٩٩/١‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٨/١‬‬
‫)‪(٣‬ﺷﻚ ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻤﺘﻦ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/٨٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺏ( ﺷﻚ‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ‪ ،٥٢٠/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١١٩/٢‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.١٣٠/١‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(١٠‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺩ(‪.‬‬

‫‪١٨٩‬‬
‫ﺻ َﻼﺗُﻪُ)‪] .(١‬ﺃﻱ[)‪ (٢‬ﻻﺣﺘﻤﺎﻝ ﺃﻧﱠﻪ ﻗﻴﺪ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺎﻟ ﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴ ﺔ‪،‬‬ ‫‪  =٧٨‬ﻓَ َ‬
‫ﺳ َﺩ ْ‬
‫ﺕ َ‬
‫ﻱ")‪.(٤‬‬ ‫)‪(٣‬‬
‫ﻭﺧﻠﻂ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﺎﻟﻨﺎﻓﻠﺔ ﻗﺒﻞ ﺇﺗﻤﺎﻣﻬﺎ ﺍﻟﺦ‪" .‬ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫‪  =٧٩‬ﻳُ ْﻣ ِﻛ ُﻥ ﺇ ْ‬
‫ﺻ َﻼ ُﺣ َﻬﺎ‪ .‬ﻷﻧﻪ ﺇﻥ ﻛ ﺎﻥ ﺻ ﻠﻰ ﺭﻛﻌﺘ ﻴﻦ ﻛ ﺎﻥ ﻋﻠﻴ ﻪ ﺇﺗﻤ ﺎﻡ ﻫ ﺬﻩ‬
‫ﺍﻟﺮﻛﻌ ﺔ‪ (٥)/‬ﻷﻧﱠﻬ ﺎ ﺛﺎﻧﻴ ﺔ ﻓﺘﺠ ﻮﺯ‪ ،‬ﻭﻟ ﻮ ﻛﺎﻧ ﺖ ﺛﺎﻟﺜ ﺔً ﻻ ﺗﻔ ﺴﺪ ﺻ ﻼﺗﻪ ﻋﻨ ﺪ ﷴ‪ ،‬ﻷﻧﱠ ﻪ ﻟﻤ ﺎ‬
‫ﺗﺬﻛﺮ ﻓﻲ ﺍﻟﺴﺠﺪﺓ ﺍﻷﻭﻟﻰ ﺍﻧﺘﻘﻀﺖ ﺗﻠﻚ ﺍﻟﺴﺠﺪﺓ ﺃﺻ ﻼً‪ ،‬ﻭﺻ ﺎﺭﺕ ﻛﺄﻧﱠﻬ ﺎ ﻟ ﻢ ﺗﻜ ﻦ ﻛﻤ ﺎ‬
‫ﻟﻮ ﺳﺒﻘﻪ ﺍﻟﺤﺪﺙ)‪ (٦‬ﻓﻲ‬

‫)‪(١‬ﻓ ﺴﺪﺕ ﺻ ﻼﺗﻪ ﺳ ﻮﺍء ﻛ ﺎﻥ ﺷ ﻜﻪ ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟ ﺴﺠﺪﺓ ﺍﻷﻭﻟ ﻰ ﺃﻭ ﺍﻟﺜﺎﻧﻴ ﺔ ﺧﻼﻓ ﺎ ﻟﻤﺤﻤ ﺪ ﻟﻤ ﺎ ﺳ ﻨﺬﻛﺮ‬
‫ﻻﺣﻘﺎ ً‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٣‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻧﺠﻴﻢ ﻓﻲ ﺍﻟﺒﺤﺮ‪ )) :‬ﻭﻗﻴﺎﺱ ﻫﺬﺍ ﺃﻥ ﺗﺒﻄﻞ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺸﻚ ﺑﻌﺪ ﺭﻓﻌﻪ ﻣ ﻦ ﺍﻟ ﺴﺠﺪﺓ ﺍﻷﻭﻟ ﻰ‬
‫ﺳ ﺠﺪ ﺍﻟﺜﺎﻧﻴ ﺔ ﺃﻭﻻ((‪ .‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١١٩/٢‬ﻭ ﻳﻨﻈ ﺮ‪:‬ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ‪.١٠٥/١‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٨/١‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٢٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻣﺴﺄﻟﺔ )ﺳﺒﻖ ﺍﻟﺤﺪﺙ(‪:‬‬
‫ﻫﻮ ﻓﻲ ﺍﻻﺻ ﻄﻼﺡ‪ :‬ﺧ ﺮﻭﺝ ﺷ ﻲء ﻣﺒﻄ ﻞ ﻟﻠﻄﻬ ﺎﺭﺓ ﻣ ﻦ ﺑ ﺪﻥ ﺍﻟﻤ ﺼﻠﻲ ) ﻣ ﻦ ﻏﻴ ﺮ ﻗ ﺼﺪ ( ﻓ ﻲ‬
‫ﺃﺛﻨﺎء ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺃﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﻨﻌﻘﺪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺘﻄﻬ ﺮﺍ ً ﻋﻨ ﺪ ﺇﺣﺮﺍﻣ ﻪ‪ ،‬ﻋﺎﻣ ﺪﺍ ً ﻛ ﺎﻥ‪،‬‬
‫ﺃﻡ ﺳﺎﻫﻴﺎً‪ ،‬ﻛﻤﺎ ﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻲ ﺃﻥ ﺍﻟﺼﻼﺓ ﺗﺒﻄﻞ ﺇﺫﺍ ﺃﺣﺮﻡ ﻣﺘﻄﻬﺮﺍ ً ﺛﻢ ﺃﺣﺪﺙ ﻋﻤﺪﺍ ً‪.‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺤﺪﺙ ﺍﻟﺬﻱ ﻳﺴﺒﻖ ﻣﻦ ﻏﻴﺮ ﻗ ﺼﺪ ﻣﻤ ﺎ ﻳﺨ ﺮﺝ ﻣ ﻦ ﺑ ﺪﻥ ﺍﻟﻤ ﺼﻠﻲ‪ :‬ﻣ ﻦ ﻏ ﺎﺋﻂ‪ ،‬ﺃﻭ‬
‫ﺑﻮﻝ‪ ،‬ﺃﻭ ﺭﻳﺢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺪﻡ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺟﺮﺡ ﺃﻭ ﺩﻣﻞ ﺑﻪ ﺑﻐﻴﺮ ﺻﻨﻌﻪ ﻋﻨﺪ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﺣ ﺪﺙ ﻳﻔ ﺴﺪ‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪= ..........‬‬
‫= ﻓ ﺬﻫﺐ ﺍﻟﺤﻨﻔﻴ ﺔ ﺇﻟ ﻰ ﺃﻧ ﻪ ﺇﺫﺍ ﺳ ﺒﻖ ﻣﻨ ﻪ ﺷ ﻲء ﻣ ﻦ ﻫ ﺬﻩ ﺍﻷﺣ ﺪﺍﺙ ﺗﻔ ﺴﺪ ﻁﻬﺎﺭﺗ ﻪ‪ ،‬ﻭﻻ ﺗﺒﻄ ﻞ‬
‫ﺻﻼﺗﻪ ﻓﻴﺠﻮﺯ ﻟﻪ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺻﻼﺗﻪ ﺑﻌﺪ ﺗﻄﻬ ﺮﻩ ﺍﺳﺘﺤ ﺴﺎﻧﺎ ً ﻻ ﻗﻴﺎﺳ ﺎً‪ ،‬ﻭﻟﻜ ﻦ ﻋ ﺪﻝ‬
‫ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﻟﻠﻨﺺ ﻭﺍﻹﺟﻤﺎﻉ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻘﺪﻳﻢ ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪.‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﻫ ﻮ ﺍﻟﻘ ﻮﻝ ﺍﻟﺠﺪﻳ ﺪ ﻟﻠ ﺸﺎﻓﻌﻲ ﻭﺃﺻ ﺢ ﺍﻟﺮﻭﺍﻳ ﺎﺕ ﻋ ﻦ ﺃﺣﻤ ﺪ‪ :‬ﺗﺒﻄ ﻞ ﺻ ﻼﺗﻪ‬
‫ﻭﻳﺘﻮﺿﺄ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﺳﺘﺌﻨﺎﻓﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻋﻄﺎء‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﻣﻜﺤ ﻮﻝ‪ ،‬ﻭﻷﻧ ﻪ ﻓﻘ ﺪ ﺷ ﺮﻁ‬
‫ﺍﻟﺼﻼﺓ ‪ -‬ﻭﻫﻮ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻦ ﺍﻟﺤﺪﺙ ‪ -‬ﻓﻲ ﺃﺛﻨﺎﺋﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻌﻮﺩ ﺇﻻ ﺑﻌ ﺪ ﺯﻣ ﻦ ﻁﻮﻳ ﻞ ﻭﻋﻤ ﻞ‬
‫ﻛﺜﻴ ﺮ‪ ،‬ﻓﻔ ﺴﺪﺕ ﺻ ﻼﺗﻪ‪ ،‬ﻛﻤ ﺎ ﻟ ﻮ ﺗ ﻨﺠﺲ ﻧﺠﺎﺳ ﺔ ﻳﺤﺘ ﺎﺝ ﻓ ﻲ ﺇﺯﺍﻟﺘﻬ ﺎ ﺇﻟ ﻰ ﻣﺜ ﻞ ﺫﻟ ﻚ‪ .‬ﺃﻭ ﺍﻧﻜ ﺸﻔﺖ‬
‫ﻋﻮﺭﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ﺍﻟﺴﺘﺮﺓ ﺇﻻ ﺑﻌﻴ ﺪﺓ ﻣﻨ ﻪ‪ ،‬ﺃﻭ ﺗﻌﻤ ﺪ ﺍﻟﺤ ﺪﺙ‪ ،‬ﺃﻭ ﺍﻧﻘ ﻀﺖ ﻣ ﺪﺓ ﺍﻟﻤ ﺴﺢ ﻋﻠ ﻰ ﺍﻟﺨﻔ ﻴﻦ‬
‫ﻭﻫﻮ ﻓﻲ ﺃﺛﻨﺎء ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﺃﺣﻤﺪ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺤﺪﺙ ﻣﻦ ﺍﻟﺴﺒﻴﻠﻴﻦ ﺍﺑﺘﺪﺃ ﺍﻟ ﺼﻼﺓ ﻭﻻ ﻳﺒﻨ ﻲ‪ ،‬ﺃﻣ ﺎ ﺇﻥ ﻛ ﺎﻥ‬
‫ﻣ ﻦ ﻏﻴﺮﻫﻤ ﺎ ﺑﻨ ﻰ ؛ ﻷﻥ ﻧﺠﺎﺳ ﺔ ﺍﻟ ﺴﺒﻴﻠﻴﻦ ﺃﻏﻠ ﻆ ؛ ﻭﻷﻥ ﺍﻷﺛ ﺮ ﺇﻧﻤ ﺎ ﻭﺭﺩ ﻓ ﻲ ﺍﻟﺨ ﺎﺭﺝ ﻣ ﻦ ﻏﻴ ﺮ‬
‫ﺍﻟ ﺴﺒﻴﻠﻴﻦ ﻓ ﻼ ﻳﻠﺤ ﻖ ﺑ ﻪ ﻣ ﺎ ﻟ ﻴﺲ ﻓ ﻲ ﻣﻌﻨ ﺎﻩ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔ ﺼﻮﻝ ﻓ ﻲ ﺍﻷﺻ ﻮﻝ ﻟﻠﺠ ﺼﺎﺹ ‪،١١٧/٤‬‬
‫ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٢١/١‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٤٥/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٧٧/١‬ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ‬

‫‪١٩٠‬‬
 ‫‪.........................................................................................‬‬
‫ﺍﻟ ﺴﺠﺪﺓ ﺍﻷﻭﻟ ﻰ ﻣ ﻦ ﺍﻟﺮﻛﻌ ﺔ ﺍﻟﺨﺎﻣ ﺴﺔ‪ ،‬ﻭﻫ ﻲ ﻣ ﺴﺄﻟﺔ » ِﺯ ﻩ«)‪(١‬ﺍﻟﺘ ﻲ ﺃﻧﻜﺮﻫ ﺎ "ﺃﺑُ ﻮ‬
‫ﺳﻒ" ﻋﻠﻰ‬‫ﻳُﻮ ُ‬
‫ﻋ َﻬ ﺎ ِﺑ ْﺎﻟ َﺣ َﺩ ِ‬
‫ﺙ ﻓَﻳَﻘُ ﻭ ُﻡ َﻭﻳَ ْﻘﻌُ ُﺩ َﻭﻳَ ْﺳ ُﺟ ُﺩ‬ ‫ﺍﺭﺗِﻔَﺎ ُ‬
‫ﺽ ْ‬‫ﺎﻟﺭ ْﻓ ِ‬
‫ﺳ ْﺟ َﺩﺓ ُ ِﺑ ﱠ‬
‫‪ =٨٠‬ﻓَﺗ َ ْﺭﺗ َ ِﻔ ُﻊ ﺍﻟ ﱠ‬
‫ﺳ ْﻬ ِﻭ‬
‫ِﻟﻠ ﱠ‬
‫)‪(٣‬‬
‫" ُﻣﺤﻤ ٍﺪ" ﻭﻗ ﺎﻝ‪ِ ) :‬ﺯﻩ( ﺻ ﻼﺓ ﻓ ﺴﺪﺕ ﻳ ﺼﻠﺤﻬﺎ ﺍﻟﺤ ﺪﺙ)‪ .(٢‬ﻛ ﺬﺍ ﻓ ﻲ »ﺍﻟﺨَﺎﻧﻴﱠ ِﺔ«‬
‫ﻱ")‪.(٤‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺙ‪ .‬ﻗ ﺎﻝ ﺍﻟﻌﻼﻣ ﺔ‬ ‫ﻋ َﻬ ﺎ ِﺑ ْﺎﻟ َﺣ َﺩ ِ‬
‫ﺍﺭ ِﺗﻔَﺎ ُ‬
‫ْ‬
‫)‪(٥‬‬
‫ﺎﻟﺭ ْﻓ ِ‬
‫ﺽ‬ ‫‪  =٨٠‬ﻓَﺗ َ ْﺭﺗ َ ِﻔ ُﻊ ﺍﻟ ﱠ‬
‫ﺳ ْﺟ َﺩﺓ ُ ِﺑ ﱠ‬
‫ﺼ ﻪ ُ‪:(١)/‬‬ ‫)‪(٧‬‬
‫ﻲ " ﻓ ﻲ ﺷ ﺮﺡ »ﺍﻟﻤﻨﻴ ِﺔ « ﺑﻌ ﺪ ﺗ ﺼﻮﻳﺮ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣ ﺎ ﻧ ﱡ‬
‫)‪(٦‬‬
‫"ﺍﻟ َﺤ ﻠَﺒ ﱡ‬
‫ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،١١٤/١‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،١٤١/١‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ‬
‫ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٤٩٣/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٦/٤‬ﻭﻣﻐﻨ ﻲ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﻨﻲ‪ ،٤٠١/١‬ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٨٦/٢‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٤٢٣/١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٤٠٣/١‬‬
‫)‪(١‬ﻣﺴﺄﻟﺔ ) ﺯﻩ ( ﺍﻟﺰﺍﻱ ﻣﻊ ﺍﻟﻬﺎء )ﺯﻩ( ﺟﺎء ﻓﻲ »ﺍﻟﻤﻐﺮﺏ«‪ :‬ﺃﻧﻬﺎ ﻛﻠﻤﺔ ﺍﺳﺘﻌﺠﺎﺏ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌ ﺮﺍﻕ‬
‫ﻭﺇﻧﻤﺎ ﻗﺎﻟﻬﺎ ﺃﺑﻮ ﻳﻮﺳ ﻒ ﺗﻬﻜﻤ ﺎ ﻭﻗﻴ ﻞ ﺍﻟ ﺼﻮﺍﺏ ) ُﺯﻩ ( ﺑﺎﻟ ﻀﻢ ﻭﺍﻟ ﺰﺍﻱ ﻟﻴ ﺴﺖ ﺑﺨﺎﻟ ﺼﺔ‪ .‬ﺍﻟﻤﻐ ﺮﺏ‬
‫ﻟﻠﻤﻄﺮﺯﻱ ‪ /٢١٣/‬ﻭﻳﻘﻮﻝ ﺍﻟﺰﻳﻠﻌﻲ‪ )) :‬ﻭ) ِﺯﻩ( ﺑﻤﻌﺠﻤﺔ ﻣﻜﺴﻮﺭﺓ ﻭﺑﻌﺪﻫﺎ ﻫ ﺎء ﻛﻠﻤ ﺔ ﺗﻌﺠ ﺐ ﻭﻫ ﻮ‬
‫ﻫﻨﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻬﻜﻢ ((‪ .‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،١٦٩/١‬ﻭﻳﻨﻈﺮ‪:‬ﻓﺘﺢ ﺍﻟﻘ ﺪﻳﺮ‬
‫ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٥١١/١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،١٣١/١‬ﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ﻓﻲ ﺷﺮﺡ ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤ ﺮ‬
‫ﻟﻤﺤﻤﺪ ﺷﻴﺨﻲ ﺯﺍﺩﻩ ‪.١٥٠/١‬‬
‫)‪(٢‬ﻣﺴﺄﻟﺔ‪) :‬ﺻﻼﺓ ﻓﺴﺪﺕ ﻳﺼﻠﺤﻬﺎ ﺍﻟﺤﺪﺙ (‪ .‬ﺻﻮﺭﺗﻬﺎ‪ )) :‬ﺭﺟﻞ ﻳﺼﻠﻲ ﺻ ﻼﺓ ﺭﺑﺎﻋﻴ ﺔ ﻭﺳ ﻬﺎ ﻋ ﻦ‬
‫ﺍﻟﻘﻌﺪﺓ ﺍﻷﺧﻴﺮﺓ ﺣﺘﻰ ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺨﺎﻣﺴﺔ ((‪ :‬ﺍﻟﺤﻜ ﻢ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻳﺮﺟ ﻊ ﺇﻟ ﻰ ﺍﻟﻘﻌ ﻮﺩ ﻭﻳ ﺴﺠﺪ ﻟﻠ ﺴﻬﻮ‬
‫ﻷﻧﻪ ﺃﺧﺮ ﻭﺍﺟﺒﺎً‪ ،‬ﺃ ﱠﻣﺎ ﺇﺫﺍ ﻗﻴﺪ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﺑﺴﺠﺪﺓ ﺛﻢ ﺗﺬﻛﺮ‪ ،‬ﻓﻴﺒﻄﻞ ﻓﺮﺿﻪ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﺧﻼﻓ ﺎ ً‬
‫ﻟﻠﺸﺎﻓﻌﻴﺔ ﻭﺗﺘﺤﻮﻝ ﺻﻼﺗﻪ ﻧﺎﻓﻠﺔ ﻋﻨﺪ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻭﺃﺑ ﻲ ﻳﻮﺳ ﻒ ﺧﻼﻓ ﺎ ﻟﻤﺤﻤ ﺪ ﻓﺈﻧﻬ ﺎ ﻻ ﺗﻨﻘﻠ ﺐ ﻧﻔ ﻼ‬
‫ﻭﻟﻜﻦ ﺗﺼﺢ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻹﻣ ﺎﻡ ﷴ ﺑﻤ ﺴﺄﻟﺔ ))ﺯﻩ (( ﻭﻫ ﻲ ﺇﺫﺍ ﺳ ﺒﻘﻪ ﺍﻟﺤ ﺪﺙ ﻗﺒ ﻞ ﺭﻓﻌ ﻪ ﻣ ﻦ‬
‫ﺍﻟﺴﺠﺪﺓ ﺍﻟﻤﻘﻴﺪﺓ ﺑﺎﻟﺮﻛﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻮﺿﺄ ﻭﻳﺒﻨ ﻲ ﻹﺗﻤ ﺎﻡ ﻓﺮﺿ ﻪ ﻭﻳ ﺼﺢ ﻫ ﺬﺍ ﺍﻟﻔ ﺮﺽ ﻋﻨ ﺪﻩ‬
‫ﺧﻼﻓﺎ ﻷﺑﻲ ﻳﻮﺳﻒ؛ ﻷﻥ ﺃﺑﺎ ﻳﻮﺳﻒ ﻋﻨﺪﻩ ﺗﺘﻢ ﺍﻟﺴﺠﺪﺓ ﺑﻤﺠﺮﺩ ﻭﺿ ﻊ ﺍﻟ ﺮﺃﺱ ﻭﺍﻟ ﺴﺠﻮﺩ ﺑﻴﻨﻤ ﺎ ﻋﻨ ﺪ‬
‫ﷴ ﻻ ﺗﺘﻢ ﺍﻟﺴﺠﺪﺓ ﺇﻻ ﻋﻨﺪ ﺍﻟﺮﻓﻊ ﻭﻋﻨﺪ ﺳﺒﻖ ﺍﻟﺤﺪﺙ ﻟﻢ ﺗﺼﺢ ﺍﻟﺴﺠﺪﺓ ﺇﺫﺍ ﻟﻢ ﻳﺸﺮﻉ ﺑﺮﻛﻌﺔ ﺧﺎﻣﺴﺔ‬
‫ﺇﺫﺍ ً ﺻﻼﺓ ﻓﺴﺪﺕ ﻟﻜﻦ ﺃﺻﻠﺤﻬﺎ ﺍﻟﺤﺪﺙ ﻭﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪(٣‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٠٧/١‬ﻋﻠﻰ ﻫﺎﻣﺶ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٨/١‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﻟﺮﻓﺾ‪.‬‬
‫)‪(٦‬ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﷴ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟﺤﻠﺒ ﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٩٥٦‬ﻫ ـ‪ ،‬ﻭﻟ ﺪ ﺑﺤﻠ ﺐ‪ ،‬ﻭﻗ ﺮﺃ ﻋﻠ ﻰ‬
‫ﻋﻠﻤﺎء ﻋﺼﺮﻩ‪ ،‬ﺛ ﻢ ﺍﺭﺗﺤ ﻞ ﺇﻟ ﻰ ﻣ ﺼﺮ‪ ،‬ﻭﻣﻨﻬ ﺎ ﺇﻟ ﻰ ﺑ ﻼﺩ ﺍﻟ ﺮﻭﻡ‪ ،‬ﻭﺗ ﻮﻁﻦ ﺍﻟﻘ ﺴﻄﻨﻄﻴﻨﻴﺔ‪ ،‬ﻭﺻ ﺎﺭ‬
‫ﺇﻣﺎﻣ ﺎ ﻭﺧﻄﻴﺒ ﺎ ﺑﺠ ﺎﻣﻊ ﺍﻟ ﺴﻠﻄﺎﻥ ﷴ ﺍﻟﻔ ﺎﺗﺢ‪ ،‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪ :‬ﻏﻨﻴ ﺔ ﺍﻟﻤﺘﻤﻠ ﻲ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻨﻴ ﺔ ﺍﻟﻤ ﺼﻠﻲ‪،‬‬
‫ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤﺮ‪ .‬ﻳﻨﻈﺮ‪:‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٨٨٦/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴ ﺎﻥ‬
‫ﺳﺮﻛﻴﺲ ‪.١٣/١‬‬
‫)‪(٧‬ﺷﺮﺡ ﺍﻟﻤﻨﻴﺔ ﻭﺍﺳﻤﻬﺎ‪)) :‬ﻏﻨﻴﺔ ﺍﻟﻤﺘﻤﻠﻲ ﺷﺮﺡ ﻣﻨﻴﺔ ﺍﻟﻤﺼﻠﻲ (( ﻟﻺﻣﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﷴ ﺑﻦ ﺇﺑ ﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺤﻠﺒﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٩٥٦‬ﻫـ‪.‬‬

‫‪١٩١‬‬
 ‫))ﻓﻴﺮﻓﻀﻬﺎ ﻭﻳﻘﻌﺪ‬
‫ﺻ َﻼﺗُﻪُ‪،‬‬ ‫ﻉ ِﻣ ْﻧ ﻪُ‪ ،‬ﺗ َ ﺫَ ﱠﻛ َﺭ ﺃَﻧﱠ ﻪُ ﺗ َ َﺭ َﻙ ُﺭ ْﻛﻧً ﺎ ﻗَ ِﻭﻟﻳًّ ﺎ ﻓَ َ‬
‫ﺳ َﺩ ْ‬
‫ﺕ َ‬ ‫‪ =٨١‬ﺇﻟَﻰ ﺃ َ ْﻥ ﻗَﺎ َﻝ ﻧ َْﻭ ٌ‬
‫ﺍﻟﺭ ُﻛﻭﻉِ‬‫ﻋﻠَﻰ ﺗ َ ْﺭ ِﻙ ﱡ‬ ‫َﻭﺇِ ْﻥ ﺗ َ َﺭ َﻙ ُﺭ ْﻛﻧًﺎ ﻓِ ْﻌ ِﻠﻳًّﺎ ﻳُ ْﺣ َﻣ ُﻝ َ‬
‫ﺳ ْﺟ َﺩﺗَﻳ ِْﻥ‪.‬‬‫ﺻ ِﻠّﻲ َﺭ ْﻛﻌَﺔً ِﺑ َ‬ ‫‪ =٨٢‬ﻓَﻳَ ْﺳ ُﺟ ُﺩ ﺛ ُ ﱠﻡ ﻳَ ْﻘﻌُﺩُ‪ ،‬ﺛ ُ ﱠﻡ ﻳَﻘُﻭ ُﻡ َﻭﻳُ َ‬
‫ﻱ ")‪.(٢‬‬
‫ﻭﻳﺘﺸﻬﺪ ﺛﻢ ﻳﺼﻠﻲ ﺭﻛﻌﺔً ﺃﺧﺮﻯ(( " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٣‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﻴﺮﻓﻀﻬﺎ ﻭﻳﻘﻌ ﺪ ﻭﻳﺘ ﺸﻬﺪ ﻳﻌﻨ ﻲ‪ :‬ﻻﺣﺘﻤ ﺎﻝ ﻛ ﻮﻥ ﺍﻟﺮﻛﻌ ﺔ ﺍﻟﺘ ﻲ ﺍﺭﺗﻔ ﻀﺖ‬
‫ﺃﻥ ﺍﻟﺮﻛﻌ ﺔَ ﺍﻟﺘ ﻲ‬
‫ﺑﺮﻓﺾ ﺳﺠﺪﺗﻬﺎ ﻫﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻴﻠﺰﻣ ﻪ ﺍﻟﻘﻌ ﻮﺩ ﺣﻴﻨﺌ ﺬٍ‪ ،‬ﻭﻻﺣﺘﻤ ﺎﻝ ﱠ‬
‫ﺍﺭﺗﻔﻀﺖ ﻫﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻳﻠﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﺑﺮﻛﻌ ٍﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﺒﺰ ِﺍﺯﻱ")‪.(٤‬‬ ‫‪ =٨١‬ﺇﻟَﻰ ﺃ َ ْﻥ ﻗَﺎ َﻝ ﻧ َْﻭ ٌ‬
‫ﻉ ِﻣ ْﻧﻪُ‪ .‬ﺍﻟﻤﺴﺘﺘﺮ ﻓﻲ ﻗﺎﻝ "ﻟﻠ ﱠ‬

‫ﺻ ِﻠّﻲ َﺭ ْﻛﻌَ ﺔً ﺍﻟ ﺦ‪ .‬ﺃﻱ ﻳ ﺴﺠﺪ‬

‫‪ : / =٨٢‬ﻓَﻳَ ْﺳ ُﺟ ُﺩ ﺛ ُ ﱠﻡ ﻳَ ْﻘﻌُ ﺩُ‪ ،‬ﺛ ُ ﱠﻡ ﻳَﻘُ ﻭ ُﻡ َﻭﻳُ َ‬
‫)‪(٥‬‬

‫ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺘﺮﻭﻙ ]ﺳﺠﻮﺩﺍً‪ ،‬ﻭﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺮﻛﻮﻉ ﻻ ﻳﻨﺎﻓﻲ ﻓ ﻲ ﺍﺣﺘﻤ ﺎﻝ‬
‫ﻛﻮﻥ ﺍﻟﻤﺘﺮﻭﻙ ﺳﺠﻮﺩﺍً‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺭﻛﻌﺔ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻥ ﺍﻟﻤﺘﺮﻭﻙ[)‪ (٦‬ﺭﻛﻮﻋﺎً‪ ،‬ﻓﺈﻥ ﻗﻠﺖ‪:‬‬
‫ﻮﻥ ﺍﻟﺮﻛﻌ ِﺔ ﻣ ﺸﺘﻤﻠﺔً ﻋﻠ ﻰ‬ ‫ﻳﻨﺒﻐ ﻲ ﺍﻹﻛﺘﻔ ﺎء ﺑﺎﻟﺮﻛﻌ ﺔ‪ ،‬ﻭﻋ ﺪﻡ ﺍﻹﺗﻴ ﺎﻥ ﺑﺎﻟ ﺴﺠﺪﺓ ﻗﺒﻠﻬ ﺎ؛ ﻟﻜ ِ‬
‫ﺍﻟﻤﺘﺮﻭﻙ ﺳ ﺠﻮﺩﺍ ً ﻗ ﺪﻡ ﺍﻹﺗﻴ ﺎﻥ ﺑﻬ ﺎ ﻋﻠ ﻰ ﺍﻟﺮﻛﻌ ﺔ ﻟﻮﺟ ﻮﺏ‬ ‫ِ‬ ‫ﺍﻟﺴﺠﺪﺓِ ﻗﻠﺖ‪ :‬ﻟﻤﺎ ﺍﺣﺘﻤﻞ ُ‬
‫ﻛﻮﻥ‬
‫ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ‬

‫‪َ =٨٤‬ﻭ ِﺇ ْﻥ ﺗَﺫَ ﱠﻛ َﺭ ﺃَﻧﱠﻪُ ﺗ َ َﺭ َﻙ ﻓِﻲ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ ﻓَ َﻛﺫَ ِﻟ َﻙ‪،‬‬

‫ﺑﺄﻥ‪ :‬ﻣﺎ ﺷﺮﻉ ﻣﻜﺮﺭﺍ ً ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﻮﺍﺣ ﺪﺓ ﻭﻫ ﻮ ﺍﻟ ﺴﺠﻮﺩ ﻳﺠ ﺐ ﻓﻴ ﻪ ﻣﺮﺍﻋ ﺎﺓ‬
‫ﻟﺘﺼﺮﻳﺤﻬﻢ ﱠ‬
‫ﺍﻟﺘﺮﺗﻴﺐ)‪.(٧‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ /١٠٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٨/١‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻭ)ﺟـ(‪ :‬ﺍﺭﺗﻔﻌﺖ‪.‬‬
‫ﺍﻟﺒﺰ ِ ّ‬
‫ﺍﺯﻳﺔ‪ :‬ﱠ‬
‫ﺷﻚ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﻓﻲ ﺍﻟﻔﺠﺮ ﺃﻧﻬﺎ ﺍﻷﻭﻟ ﻰ ﺃﻭ‬ ‫)‪(٤‬ﺃﻱ ﻟﻤﺎ ﻧﻘﻞ ﺍﻟﺸﺎﺭﺡ ﻋﻦ ﺍﻟﻤﺘﻦ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻭﻓﻲ ﱠ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺭﻓﻀﻪ‪ ....‬ﺍﻟﺦ‪ .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ) ٦١/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٢٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٧‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٨١٦٣‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٢/١‬ﻭﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ‪ ،٥٠/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٢٧٧/١‬‬
‫ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٣١٣/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪.٦١٢/١‬‬

‫‪١٩٢‬‬
‫ﻋﺎ َﺩ ْﺍﻟﻔَ ْﺟ َﺭ‪َ ،‬ﻭ ْﺍﻟ ِﻭﺗْ َﺭ‪ .‬ﻻﻓﺘ ﺮﺍﺽ ﺍﻟﻘ ﺮﺍءﺓ)‪ (١‬ﻓ ﻲ ﻛ ِّﻞ ﺭﻛﻌ ﺎﺕ ﺍﻟ ﻮﺗﺮ‪،‬‬
‫‪  =٨٣‬ﺃ َ َ‬
‫ﻭﻓﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪.‬‬
‫‪َ  =٨٤‬ﻭ ِﺇ ْﻥ ﺗَﺫَ ﱠﻛ َﺭ ﺃَﻧﱠﻪُ ﺗ َ َﺭ َﻙ ﻓِﻲ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ ﻓَ َﻛﺫَ ِﻟ َﻙ‪ .‬ﺃﻱ)‪ (٢‬ﻟﺰﻭﻡ ﺇﻋﺎﺩﺗﻬﻤﺎ ﻫﻨﺎ‬
‫‪َ =٨٥‬ﻭ ِﺇ ْﻥ ﺗَﺫَ ﱠﻛ َﺭ ﺍﻟﺗ ﱠ ْﺭ َﻙ ﻓِﻲ ْﺍﻷ َ ْﺭﺑَﻊِ ﻓَﺫَ َﻭﺍﺕُ ْﺍﻷ َ ْﺭﺑَﻊِ ُﻛﻠﱡ َﻬﺎ‪ ) ،‬ﺍ ْﻧﺗ َ َﻬﻰ (‬
‫ﻁﻠﱠﻖَ ﺃ َ ْﻡ َﻻ ﻟَ ْﻡ ﻳَﻘَ ْﻊ‪.‬‬ ‫َﻭ ِﻣ ْﻧ َﻬﺎ ‪ = ٨٦‬ﺷ ﱠَﻙ ﻫ َْﻝ َ‬
‫ﻋﻠَ ﻰ ْﺍﻷَﻗَ ِّﻝ َﻛ َﻣ ﺎ ﺫَ َﻛ َﺭﻩُ‬ ‫ﺍﺣ َﺩﺓً‪ ،‬ﺃ َ ْﻭ ﺃ َ ْﻛﺛ َ َﺭ‪ ،‬ﺑَﻧَ ﻰ َ‬ ‫ﻁﻠﱠ ﻖَ َﻭ ِ‬ ‫ﺷ ﱠﻙ ﺃَﻧﱠ ﻪُ َ‬ ‫‪َ =٨٧‬‬
‫ﻋﻠَﻰ ِﺧ َﻼ ِﻓ ِﻪ‬ ‫ﻲ ﱠﺇﻻ ﺃ َ ْﻥ ﻳَ ْﺳﺗ َ ْﻳ ِﻘﻥَ ِﺑ ْﺎﻷ َ ْﻛﺛ َ ِﺭ‪ ،‬ﺃ َ ْﻭ ﻳَ ُﻛﻭﻥَ ﺃ َ ْﻛﺑَ ُﺭ َ‬
‫ﻅ ِﻧّ ِﻪ َ‬ ‫ِْ‬
‫ﺍﻹ ْﺳ ِﺑﻳ َﺟﺎ ِﺑ ﱡ‬
‫ﻳﻜﻮﻥ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﻟﻰ‪ (٣)/‬ﻭﻓﻲ ﺍﻟﻌﺒﺎﺭﺓ ﻗﺼﻮﺭ؛ ﺇ ِﺫ ﺍﻟﻤﻐﺮﺏ ﺗﻌ ﺎﺩ ﺃﻳ ﻀﺎ ً ﺑﺘ ﺮﻙ ﺍﻟﻘ ﺮﺍءﺓ‬
‫ﻓﻲ ﺭﻛﻌﺘﻴﻦ ﻣﻨﻬﺎ‪.‬‬
‫‪َ  =٨٥‬ﻭ ِﺇ ْﻥ ﺗ َ ﺫَ ﱠﻛ َﺭ ﺍﻟﺗ ﱠ ْﺭ َﻙ ِﻓ ﻲ ْﺍﻷ َ ْﺭﺑَ ﻊِ‪ /‬ﻓَ ﺫَ َﻭﺍﺕُ ْﺍﻷ َ ْﺭﺑَ ﻊِ ] ُﻛﻠﱡ َﻬ ﺎ[ ‪ .‬ﺃﻱ‬
‫)‪(٥‬‬ ‫(‬‫‪٤‬‬ ‫)‬

‫ﻷﻥ ﻓ ﺮﺽ ﺍﻟﻤ ﺴﺄﻟﺔ ﺇﻥ‬ ‫ﻛﻠّﻬ ﺎ ﱠ‬ ‫ﺕ ﺍﻷﺭﺑ ِﻊ ِ‬ ‫ﺍﻷﺭﺑﻊ ﻛﻠﱠﻬﺎ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻟﺰﻣﻪ ﺇﻋﺎﺩﺓ ﺫﻭﺍ ِ‬ ‫ِ‬ ‫ﺕ‬
‫ﻓﻴﻌﻴﺪ ﺫﻭﺍ ِ‬
‫ﻟﻢ ﻳﻌﻠﻢ ﺃﻱ ﺻﻼﺓ ﻫﻲ‪.‬‬
‫ﻁﻠﱠﻖَ ﺃ َ ْﻡ َﻻ ﻟَ ْﻡ ﻳَﻘَ ْﻊ‪ .‬ﻗ ﺎﻝ "ﺍﻟ ُﻤ ﺼ ِﻨّ ُ‬
‫)‪(٦‬‬
‫ﻒ" ﻓ ﻲ »ﻓَﺘﺎ ِﻭﻳ ﻪ« ‪ :‬ﻭﻻ‬ ‫‪  =٨٦‬ﺷ ﱠَﻙ ﻫ َْﻝ َ‬

‫)‪(١‬ﻣﺴﺄﻟﺔ )ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﺍﻟﺼﻼﺓ(‪ :‬ﺫﻫ ﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺇﻟ ﻰ ﺃﻥ ﻗ ﺮﺍءﺓ ﺍﻟﻔﺎﺗﺤ ﺔ ﺭﻛ ﻦ‬
‫ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺘﺠﺐ ﻗﺮﺍءﺗﻬﺎ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﻣﻦ ﻛﻞ ﺻ ﻼﺓ‪ ،‬ﻓﺮﺿ ﺎ ﺃﻭ ﻧﻔ ﻼ‪ ،‬ﺟﻬﺮﻳ ﺔ ﻛﺎﻧ ﺖ‬
‫ﺃﻭ ﺳﺮﻳﺔ‪ .‬ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺭﻛﻦ ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﺍﻟﺼﻼﺓ ﻳﺘﺤﻘ ﻖ ﺑﻘ ﺮﺍءﺓ ﺁﻳ ﺔ ﻣ ﻦ ﺍﻟﻘ ﺮﺁﻥ ﻟﻘﻮﻟ ﻪ‬
‫ﻮﺭﺓ ُ ْﺍﻟ ُﻤ ﱠﺰ ِ ّﻣ ِﻞ‪.[ ٢٠ :‬‬
‫ﺳ َ‬ ‫ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﻓَﺎ ْﻗ َﺮ ُءﻭﺍ َﻣﺎ ﺗَﻴَ ﱠ‬
‫ﺴ َﺮ ِﻣﻦَ ﺍ ْﻟﻘُ ْﺮ ِ‬
‫ﺁﻥ ﴾ ] ُ‬
‫ﺃ ﱠﻣﺎ ﻗﺮﺍءﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻓﻬﻲ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻟﺼﻼﺓ ﻭﻟﻴﺴﺖ ﺑﺮﻛﻦ‪ ،‬ﻭﻳﻘ ﺼﺪﻭﻥ ﺑﺎﻵﻳ ﺔ ﻫﻨ ﺎ ﺍﻟﻄﺎﺋﻔ ﺔ ﻣ ﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺘﺮﺟﻤﺔ ‪ -‬ﺃﻱ ﺍﻋﺘﺒﺮ ﻟﻬ ﺎ ﻣﺒ ﺪﺃ ﻭﻣﻘﻄ ﻊ ‪ -‬ﻭﺃﻗﻠﻬ ﺎ ﺳ ﺘﺔ ﺃﺣ ﺮﻑ ﻭﻟ ﻮ ﺗﻘ ﺪﻳﺮﺍ‪ ،‬ﻛﻘﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪:‬‬
‫ﺹ‪ .[ ٣ :‬ﻭﻫ ﺬﺍ ﻋﻨ ﺪ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪ ،‬ﻭﻗ ﺎﻝ ﺃﺑ ﻮ ﻳﻮﺳ ﻒ ﻭﷴ‪:‬‬ ‫ﺍﻹ ْﺧ ﻼَ ِ‬ ‫ﻮﺭﺓُ ِ‬‫ﺳ َ‬ ‫﴿ ﻟَ ْﻢ ﻳَ ِﻠ ْﺪ َﻭﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ ﴾ ] ُ‬
‫ﺃﺩﻧﻰ ﻣﺎ ﻳﺠﺰﺉ ﻣﻦ ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﺍﻟﺼﻼﺓ ﺛﻼﺙ ﺁﻳﺎﺕ ﻗﺼﺎﺭ ﺃﻭ ﺁﻳﺔ ﻁﻮﻳﻠﺔ‪ .‬ﻭﻗ ﺎﻟﻮ ﺃﻳ ﻀﺎ ً‪ :‬ﺇﻥ ﻗ ﺮﺍءﺓ‬
‫ﺃﻗﺼﺮ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﺟﺐ ﻭﻟﻴﺲ ﺑ ﺴﻨﺔ‪ ،‬ﻓ ﺈﻥ ﺃﺗ ﻰ ﺑﻬ ﺎ ﺍﻧﺘﻔ ﺖ‬
‫ﺍﻟﻜﺮﺍﻫ ﺔ ﺍﻟﺘﺤﺮﻳﻤﻴ ﺔ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺃﺣﻜ ﺎﻡ ﺍﻟﻘ ﺮﺁﻥ ﻟﻠﺠ ﺼﺎﺹ ‪ ،٢٥/١‬ﻭﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،١٩/١‬‬
‫ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٦٠/١‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌﻲ ‪ ،١٠٦/١‬ﻭ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٢٩٣/١‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪،١٦٢/١‬‬
‫ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٥٦/١‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٠٠/٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ ‪ ،٢٨٣/٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٢٨٣/١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٤١٤/١‬‬
‫)‪(٢‬ﻓﻲ )ﺃ( ﻓﻲ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٨٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٢١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩﻓﻲ )ﺃ(ﻭ )ﺏ(ﻭ )ﺩ(‪.‬‬
‫)‪»(٦‬ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﻧﺠﻴﻢ« ﺃﻭ »ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﺰﻳﻨﻴ ﺔ ﻓ ﻲ ﻓﻘ ﻪ ﺍﻟﺤﻨﻔﻴ ﺔ«‪ :‬ﻭﻫ ﻲ ﻟ ﺰﻳﻦ ﺍﻟ ﺪﻳﻦ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ‬
‫ﻧﺠﻴﻢ ﺍﻟﻤﺼﺮﻱ ﺟﻤﻌﻬﺎ ﺍﺑﻨﻪ ﺃﺣﻤﺪ‪ ،‬ﻗﺎﻝ ﻛﺘﺒﺘﻬﺎ ﺳﺆﻻً ﺑﻌﺪ ﺳﺆﺍﻝ ﻣ ﻦ ﺍﺑﺘ ﺪﺍء ﺃﻣ ﺮﻱ ﻓ ﻲ ﺷ ﻬﺮ ﺭﺑﻴ ﻊ‬
‫ﺍﻷﻭﻝ ﺳﻨﺔ ‪٩٦٥‬ﻫـ‪ ،‬ﺛ ﻢ ﺭﺃﻳ ﺖ ﺃﻥ ﺃﺭﺗﺒﻬ ﺎ ﻋﻠ ﻰ ﻛﺘ ﺐ ﺍﻟﻔﻘ ﻪ‪ .‬ﻭﻋ ﺪﺗﻬﺎ ﻧﺤ ﻮ ‪ ٤٠٠‬ﺳ ﺆﺍﻝ ﻭﺟ ﻮﺍﺏ‪.‬‬

‫‪١٩٣‬‬
 ‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﻱ"‬‫ﺸ ِّﻚ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺑﺎﻟ ﱠ‬
‫ﻋﻠَ ﻰ ْﺍﻷَﻗَ ِّﻝ ﺍﻟ ﺦ ‪ .‬ﻓ ﻲ »‬ ‫ﻁﻠﱠ ﻖَ َﻭ ِ‬
‫ﺍﺣ َﺩﺓً‪ ،‬ﺃ َ ْﻭ ﺃ َ ْﻛﺛ َ َﺭ‪ ،‬ﺑَﻧَ ﻰ َ‬ ‫ﺷ ﱠﻙ ﺃَﻧﱠ ﻪُ َ‬ ‫‪َ  =٨٧‬‬
‫ِﺧ ﺰَ ﺍﻧ َ ِﺔ‬
‫‪.........................................................................................‬‬
‫ﺃﻛﺜﺮ)‪ (٣‬ﻅ ِﻨّ ﻪ‬
‫ُ‬ ‫ﺷﻚ ﺃﻧﱠﻪ ﻁﻠﱠﻖ ﻭﺍﺣﺪﺓ ً ﺃﻭ ﺛﻼﺛﺎ ً‪ ،‬ﻓﻬﻲ ﻭﺍﺣﺪﺓ ٌ ﺣﺘﻰ ﻳﺴﺘﻴﻘﻦَ ﺃﻭ ﻳﻜﻮﻥَ‬ ‫ﺍﻷﻛ َﻤ ِﻞ« ﱠ‬
‫ﻋﻠﻰ ﺧﻼﻓِ ِﻪ)‪ (٤‬ﺍﻟﺦ‪.‬‬
‫ﺍﻟﻤﺆﻟﻒ" ﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻅﻨﻪ‪.‬‬ ‫ﻴﺮﻱ"‪ :‬ﻭﻟﻢ ﻳﺬﻛﺮ " َ‬ ‫ﻗﺎﻝ " ﺍﻟ ِﺒ ِ‬
‫ﺳ ﻒ"‪)) :‬ﺇﺫﺍ ﻟ ﻢ ﻳ ﺪﺭ ﺃﻧﱠ ﻪ ﺣﻠ ﻒ ﺑﻮﺍﺣ ﺪﺓٍ ﺃﻭ‬ ‫ﻗﺎﻝ ﻓﻲ » ِﺧﺰَ ﺍﻧ ِﺔ ﺍﻷﻛ َﻤ ِﻞ« ﻋ ﻦ "ﺃ ِﺑ ﻲ ﻳُﻮ ُ‬
‫)‪(٥‬‬
‫ﺛﻼﺙ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻮﻯ ﻅﻨﱡﻪ ﻓﻴﻬﻤﺎ ﻳﺄﺧﺬ ﺑﺎﻟﺜﻼﺙ(( ﺍﻫـ‪.‬‬
‫ﻋﻠَﻰ ﺃَﻧﱠﻪُ ﺛ َ َﻼ ٌ‬
‫ﺙ ﻳَﺗْ ُﺭ ُﻛ َﻬﺎ‪،‬‬ ‫ﻋﺯَ ْﻣﺕ َ‬ ‫‪َ =٨٨‬ﻭ ِﺇ ْﻥ ﻗَﺎ َﻝ ﱠ‬
‫ﺍﻟﺯ ْﻭ ُﺝ‪َ :‬‬
‫ﺻ ﱠﺩﻗَ ُﻬ ْﻡ‬ ‫ﺱ ﺑِﺄَﻧﱠ َﻬ ﺎ َﻭ ِ‬
‫ﺍﺣ َﺩﺓ ٌ َﻭ َ‬ ‫ﺿ ُﺭﻭﺍ ﺫَ ِﻟ َﻙ ْﺍﻟ َﻣ ْﺟ ِﻠ َ‬
‫ﻋ ﺩُﻭ ٌﻝ َﺣ َ‬‫‪َ =٨٩‬ﻭﺇِ ْﻥ ﺃ َ ْﺧﺑَ َﺭﻩُ ُ‬
‫ﺃ َ َﺧﺫَ ﺑِﻘَ ْﻭ ِﻟ ِﻬ ْﻡ‬
‫ﻷﻥ ﱠ‬
‫ﺍﻟﻈ ﱠﻦ ﻫ ﻮ‪:‬‬ ‫‪ ‬ﻭﺇﻥ ﺍﺳ ﺘﻮﻯ ﻅﻨﱡ ﻪ ﺃﻱ‪ :‬ﺷ ﱠﻚ‪ .‬ﻓ ﺎﻟﻤﺮﺍﺩ ﺑ ﱠ‬
‫ﺎﻟﻈ ِّﻦ ﻫﻨ ﺎ‪ :‬ﺍﻟ ﱠ‬
‫ﺸ ﱡﻚ‪ .‬ﱠ‬

‫ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٢٢٣/٢‬‬

‫)‪(١‬ﻟﻢ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻓ ﻲ ﻛﺘ ﺎﺏ »ﻓﺘ ﺎﻭﻯ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ« ﻟﻠﻤ ﺼﻨﻒ ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﻄ ﻼﻕ ﺹ‪،/٥٦/‬ﻭﻻ‬
‫ﻓﻲ ﻏﻴﺮﻩ ﻣﻊ ﻛﺜﺮﺓ ﺑﺤﺚ‪.‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٩/١‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺃﻛﺒﺮ‪.‬‬
‫)‪(٤‬ﺫﻛ ﺮ ﺍﻟﻔﻘﻬ ﺎء ﺷ ﺮﻭﻁﺎ ً ﻟﻮﻗ ﻮﻉ ﺍﻟﻄ ﻼﻕ ﻣﺘﻌﻠﻘ ﺔ ﺑ ﺼﻴﻐﺔ ﺍﻟﻠﻔ ﻆ ﻓﻘ ﺎﻟﻮﺍ‪ :‬ﺻ ﻴﻐﺔ ﺍﻟﻄ ﻼﻕ ﻫ ﻲ ﺍﻟﻠﻔ ﻆ‬
‫ﺍﻟﻤﻌﺒﺮ ﺑﻪ ﻋﻨﻪ ﻭﻟﻪ ﺷﺮﻭﻁ ﻻ ﺑﺪ ﻣﻦ ﺗﻮﺍﻓﺮﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪ :‬ﺍﻟﻘﻄ ﻊ‬
‫ﺃﻭ ﺍﻟﻈﻦ ﺑﺤﺼﻮﻝ ﺍﻟﻠﻔﻆ ﻭﻓﻬﻢ ﻣﻌﻨﺎﻩ‪ :‬ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ‪ :‬ﺣﺼﻮﻝ ﺍﻟﻠﻔﻆ ﻭﻓﻬ ﻢ ﻣﻌﻨ ﺎﻩ‪ ،‬ﻭﻟ ﻴﺲ ﻧﻴ ﺔ ﻭﻗ ﻮﻉ‬
‫ﺍﻟﻄﻼﻕ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻧﻴﺔ ﺍﻟﻮﻗﻮﻉ ﺷﺮﻁﺎ ﻓ ﻲ ﺃﺣ ﻮﺍﻝ ﻛﻤ ﺎ ﺳ ﻴﺄﺗﻲ‪ .‬ﻭﻋﻠ ﻰ ﻫ ﺬﺍ ﺇﺫﺍ ﺣﻠ ﻒ ﺍﻟﻤﻄﻠ ﻖ‬
‫ﺑﺸﻲء‪ ،‬ﺛﻢ ﺷﻚ ﺃﻛﺎﻥ ﺣﻠﻔﻪ ﺑﻄﻼﻕ ﺃﻡ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻟﻐﻮ ﻭﻻ ﻳﻘﻊ ﺑﻪ ﺷﻲء‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺷ ﻚ ﺃﻁﻠ ﻖ ﺃﻡ‬
‫ﻻ ؟ ﻓﺈﻧﱠﻪ ﻻ ﻳﻘﻊ ﺑﻪ ﺷﻲء ﻣ ﻦ ﺑ ﺎﺏ ﺃﻭﻟ ﻰ‪ ،‬ﻓ ﺈﻥ ﺗ ﻴﻘﻦ ﺃﻭ ﻅ ﱠﻦ ﺃﻧ ﻪ ﻁﻠ ﻖ ﺛ ﻢ ﺷ ﱠﻚ ﻓ ﻲ ﺍﻟﻌ ﺪﺩ‪ ،‬ﺃﻁﻠ ﻖ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻡ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻡ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ؟ ﺑﻨ ﻰ ﻋﻠ ﻰ ﺍﻷﻗ ﻞ ﻟﺤ ﺼﻮﻝ ﺍﻟﻴﻘ ﻴﻦ ﺃﻭ ﺍﻟﻈ ِّﻦ ﺑ ﻪ ﻭﺍﻟ ّ‬
‫ﺸﻚ ﻓﻴﻤ ﺎ‬
‫ﻓﻮﻗﻪ‪ ،‬ﻭﺍﻟﺸﻚ ﻻ ﻳﺜﺒﺖ ﺑﻪ ﺣﻜﻢ ﺷﺮﻋﻲ ﺑﺨﻼﻑ ﺍﻟﻈﻦ ﻭﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻫﺬﺍ ﻋﻨ ﺪ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء ﻭﻣ ﻨﻬﻢ‬
‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﷴ‪ ،‬ﻭﺫﻫﺐ ﺃﺑﻮ ﻳﻮﺳﻒ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻳﺘﺤ ﺮﻯ‪ ،‬ﻓ ﺈﻥ ﺍﺳ ﺘﻮﻳﺎ ﻋﻨ ﺪﻩ ﺣﻤ ﻞ ﺑﺄﺷ ﺪ‬
‫ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﺣﺘﻴﺎﻁﺎ ﻓﻲ ﻗﻀﺎﻳﺎ ﺍﻟﻔﺮﻭﺝ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑ ﺪﻳﻦ ﺗﻌﻠﻴﻘ ﺎ ً ﻋﻠ ﻰ ﺫﻟ ﻚ‪)) :‬ﻭﻳﻤﻜ ﻦ ﺣﻤ ﻞ ﺍﻷﻭﻝ‬
‫ﻋﻠ ﻰ ﺍﻟﻘ ﻀﺎء‪ ،‬ﻭﺍﻟﺜ ﺎﻧﻲ ﻋﻠ ﻰ ﺍﻟﺪﻳﺎﻧ ﺔ((‪.‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪.٢٨٣/٣‬ﻭﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٢٨ /٣‬ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ‪٢٠٢/٢‬ﻭ‪ ،٤٠١‬ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓﻲ ‪ ،١٧٤/١‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪٦٧ /٢‬‬
‫ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٢٥٩/١‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ‬
‫ﻟﻠﺸﺮﺑﻴﻨﻲ‪،٤٩١/٤‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٣٧٩/٧‬‬
‫)‪(٥‬ﻗﺎﻝ ﺍﻟﺰﻳﻠﻌﻲ ﻓﻲ ﺍﻟﺘﺒﻴﻴﻦ‪ )) :‬ﺣﻠﻒ ﺑﻄﻼﻕ ﻭﻻ ﻳﺪﺭﻱ ﺣﻠﻒ ﺑﻮﺍﺣ ﺪﺓ ﺃﻭ ﺃﻛﺜ ﺮ ﻳﺘﺤ ﺮﻯ ﻭﻳﻌﻤ ﻞ ﺑﻤ ﺎ‬
‫ﻳﻘﻊ ﻋﻠﻴﻪ ﻟﻠﺘﺤﺮﻱ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻮﻯ ﻅﻨﻪ ﻳﺄﺧﺬ ﺑﺎﻷﻛﺜﺮ ﺍﺣﺘﻴﺎﻁﺎ ً (( ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌﻲ ‪ ١٥٢/٣‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.١٨٠/٥‬‬

‫‪١٩٤‬‬
 ‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ‪.‬‬ ‫ُ‬ ‫ﺃﻥ ﱠ‬
‫ﺍﻟﻈ ﱠﻦ‬ ‫ﺮﻑ ﺍﻟﺮﺍﺟ ُﺢ ﻛﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﺳﺒﻖَ ﱠ‬ ‫ﱠ‬
‫ﺍﻟﻄ ُ‬
‫ﻳﺬﻛﺮ "ﺍﻟﻤﺆﻟﻒ" ﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻅﻨﱡﻪُ(( ﻧﻈﺮ؛ ﱠ‬
‫ﻷﻥ ﺍﻟ ﱠ‬
‫ﺸ ﱠﻚ ﻫ ﻮ‪:‬‬ ‫ِ‬ ‫ﻭﻓﻲ ‪)) :(١)/‬ﻭﻟﻢ‬
‫)ﺍﻟﺘ ﺮﺩﱡﺩُ ﺑ ﻴﻦ ﺍﻟ ﺸﻴﺌﻴﻦ ﻻ ﺭﺟﺤ ﺎﻥَ ﻷﺣ ﺪﻫﻤﺎ ﻋﻠ ﻰ ﺍﻵﺧ ِﺮ ﻓﻴﻠ ﺰﻡ ﻣ ﻦ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ ﺍﺳ ﺘﻮﺍء‬
‫ﺍﻟﻈ ِّﻦ()‪.(٢‬‬
‫ﱠ‬
‫ﻋﻠَﻰ ﺃَﻧﱠﻪُ ﺛ َ َﻼ ٌ‬
‫ﺙ ﻳَﺗْ ُﺭ ُﻛ َﻬ ﺎ)‪ .(٤‬ﻅ ﺎﻫﺮﻩ‬ ‫)‪(٣‬‬
‫ﺝ[ ‪َ :‬‬
‫ﻋﺯَ ْﻣﺕ َ‬ ‫‪َ  =٨٨‬ﻭ ِﺇ ْﻥ ﻗَﺎ َﻝ ] ﱠ‬
‫ﺍﻟﺯ ْﻭ ُ‬
‫ﻱ")‪.(٥‬‬‫ﻅﻦ ﻓﻲ ﻧﻔﺲ ﺍﻷﻣﺮ ﺃﻧﱠﻬﺎ ﻭﺍﺣﺪﺓ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻭﺟﻮﺏ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺇﻥ ﱠ‬
‫ﺻ ﱠﺩﻗَ ُﻬ ْﻡ‬
‫ﺍﺣ َﺩﺓ ٌ َﻭ َ‬ ‫ﺿ ُﺭﻭﺍ ﺫَ ِﻟ َﻙ ْﺍﻟ َﻣ ْﺟ ِﻠ َ‬
‫ﺱ ِﺑﺄَﻧﱠ َﻬ ﺎ َﻭ ِ‬ ‫‪َ  =٨٩‬ﻭ ِﺇ ْﻥ ﺃ َ ْﺧﺑَ َﺭﻩُ ُ‬
‫ﻋﺩُﻭ ٌﻝ َﺣ َ‬
‫ﻴﺮﻱ"‪ .‬ﻭﻫﻮ ﻅ ﺎﻫﺮ ﻓ ﻲ‬ ‫ﺍﻟﺦ‪ .‬ﻭﻋﺰﻣﻪ ﺍﻷﻭﻝ ﻟﻢ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ ﻫﺬﺍ ﻛﻼﻣﻬﻢ ﻛﺬﺍ ﺫﻛﺮﻩ " ﺍﻟ ِﺒ ِ‬
‫ﺃﻥ ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﺃﺧﺒﺮﻩ ﻋﺪﻭﻝ ﺍﻟﺦ‪].‬ﻓﻘﻂ[)‪ (٦‬ﻳﺮﺗﺒﻂ)‪ (٧‬ﺑﻘﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻗ ﺎﻝ ﻋﺰﻣ ﺖ ﻋﻠ ﻰ ﺃﻧﱠ ﻪ‬
‫ﺛﻼﺙ‪ ،(٨)/‬ﺛﻢ ﻗﺎﻝ‬
‫‪.........................................................................................‬‬
‫ﻴﺮﻱ"‪ :‬ﻭﻳﻌﻜﺲ ﻋﻠﻴﻪ ﺃﻱ ﻋﻠﻰ ﻣﺎ ﺫﻛ ﺮﻩ ﻣ ﻦ ﺃﻥ ﻋﺰﻣ ﻪ ﺍﻷﻭﻝ ﻟ ﻢ ﻳﺤﺮﻣﻬ ﺎ ﻋﻠﻴ ﻪ ﻣ ﺎ‬ ‫" ﺍﻟ ِﺒ ِ‬
‫)‪(٩‬‬
‫ﺖﻁ ٌ‬
‫ﺎﻟﻖ ﺍﻟﺒﺘ ﺔ ﻭﻫ ﻮ ﻳﺮﺍﻫ ﺎ‬ ‫ﺃﻥ ﻓﻘﻴﻬﺎ ً ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﺃﻧ ِ‬
‫ﺘﺎﻭﻯ ﺍﻟﺘﺘَﺎﺭﺧَﺎ ِﻧﻴﱠ ِﺔ«‪)) :‬ﻟﻮ ﱠ‬
‫ﻓﻲ »ﺍﻟﻔَ َ‬
‫ﺛﻼﺛﺎً‪ ،‬ﻭﻋﺰﻡ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺣﺮﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺭﺃﻯ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﱠﻬﺎ ﺗﻄﻠﻴﻘﺔ ﺭﺟﻌﻴﺔ ﺃﻣﻀﻰ ﺭﺃﻳ ﻪ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺰﻡ ﻋﻠﻴﻪ ﻭﻻ ﻳﺮﺩﻫﺎ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺑﺮﺃﻱ ﺣ ﺪﺙ ﺑﻌ ﺪﻩ‪ .‬ﺑﺨ ﻼﻑ ﻣ ﺎ‬
‫ﺇﺫﺍ ﻗﻀﻰ ﺍﻟﻘﺎﺿﻲ ﺑﺨﻼﻑ ﺭﺃﻳﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺰﻡ ﻋﻠﻴﻪ)‪ ،(١٠‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻛ ﺎﻥ ﻓ ﻲ ﺍﻻﺑﺘ ﺪﺍء‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ ﺗﻌﺮﻳﻒ ﺍﻟﺸﻚ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﺒﺤﺚ ﺹ‪./١١٨/‬‬
‫)‪(٣‬ﺍﻟﺰﻭﺝ ﻟﻢ ﺗﺮﺩ ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﻭﻫﻲ ﻓﻲ ﺍﻟﻤﺘﻦ‪.‬‬
‫)‪(٤‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٣٦٣/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪.٢٨٤/٣‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٩/١‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺏ( ﻭ)ﺟـ ( ﻭ) ﺩ (‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﻳﺮﺩ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٢٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺃ( ﻓﺘﺎﻭﻯ‪.‬‬
‫)‪(١٠‬ﻣﺴﺄﻟﺔ )ﺍﻓﺘﺎء ﺍﻟﻔﻘﻴﻪ ﻓﻲ ﺣﻖ ﻧﻔﺴﻪ ﻭﻓﻴﻤﺎ ﻳﺠﺮﻱ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ(‪ :‬ﻟﻠﻔﻘﻴﻪ ﺍﻟﻤﺠﺘﻬ ﺪ ﺍﻟﺤ ﻖ ﻓ ﻲ ﺃﻥ‬
‫ﻳﻔﺘﻲ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻳﻀﺎ ﻟﻠﻘﺮﺍﺑﺔ ﻭﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻟﻌ ﺪﺍﻭﺓ‪،‬ﻓﻬﻲ ﻏﻴ ﺮ ﻣ ﺆﺛﺮﺓ ﻓ ﻲ ﺻ ﺤﺔ ﺍﻟﻔﺘ ﻮﻯ ﻛﻤ ﺎ ﺗ ﺆﺛﺮ‬
‫ﻓﻲ ﺍﻟﻘﻀﺎء ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻴﺠ ﻮﺯ ﺃﻥ ﻳﻔﺘ ﻲ ﺃﺑ ﺎﻩ ﺃﻭ ﺍﺑﻨ ﻪ ﺃﻭ ﺻ ﺪﻳﻘﻪ ﺃﻭ ﺷ ﺮﻳﻜﻪ ﺃﻭ ﻳﻔﺘ ﻲ ﻋﻠ ﻰ ﻋ ﺪﻭﻩ‪،‬‬
‫ﻓ ﺎﻟﻔﺘﻮﻯ ﻓ ﻲ ﻫ ﺬﺍ ﺑﻤﻨﺰﻟ ﺔ ﺍﻟﺮﻭﺍﻳ ﺔ؛ﻷﻥ ﺍﻟﻤﻔﺘ ﻲ ﻓ ﻲ ﺣﻜ ﻢ ﺍﻟﻤﺨﺒ ﺮ ﻋ ﻦ ﺍﻟ ﺸﺮﻉ ﺑ ﺄﻣﺮ ﻋ ﺎﻡ ﻻ‬
‫ﺍﺧﺘﺼﺎﺹ ﻟ ﻪ ﺑ ﺸﺨﺺ‪ ،‬ﻭﻷﻥ ﺍﻟﻔﺘ ﻮﻯ ﻻ ﻳ ﺮﺗﺒﻂ ﺑﻬ ﺎ ﺇﻟ ﺰﺍﻡ‪ ،‬ﺑﺨ ﻼﻑ ﺣﻜ ﻢ ﺍﻟﻘﺎﺿ ﻲ‪ .‬ﻭﻳﺠ ﻮﺯ ﺃﻥ‬
‫ﻳﻔﺘﻲ ﻧﻔﺴﻪ‪ ،‬ﻗ ﺎﻝ ﺍﺑ ﻦ ﺍﻟﻘ ﻴﻢ‪)) :‬ﻟﻜ ﻦ ﻻ ﻳﺠ ﻮﺯ ﺃﻥ ﻳﺤ ﺎﺑﻲ ﻧﻔ ﺴﻪ ﺃﻭ ﻗﺮﻳﺒ ﻪ ﻓ ﻲ ﺍﻟﻔﺘﻴ ﺎ‪ ،‬ﺑ ﺄﻥ ﻳ ﺮﺧﺺ‬

‫‪١٩٥‬‬
 ‫ﻓﻌﺰﻡ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺍﻣﺮﺃﺗﻪ ﺛﻢ ﺭﺃﻯ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﱠﻬ ﺎ ﺛ ُ‬
‫ﻼﺙ ﺗﻄﻠﻴﻘ ﺎ ٍ‬
‫ﺕ‬ ‫َ‬ ‫ﻳﺮﻯ ﺃﻧﱠﻬﺎ ﺗﻄﻠﻴﻘﺔٌ ﺭﺟﻌﻴﺔٌ‬
‫ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‪ (١)/‬ﻓﻲ ﺍﻻﺑﺘﺪﺍء ﻟﻢ‬

‫ﺻ ﱠﺩﻗَ ُﻬ ْﻡ ﺃ َ َﺧﺫَ ِﺑﻘَ ْﻭ ِﻟ ِﻬ ْﻡ‬

‫‪َ =٩٠‬ﻭ َ‬
‫ﻑ ِﺑ َ‬
‫ﻁ َﻼﻗِ َﻬ ﺎ َﻭ َﻻ ﻳَ ْﺩ ِﺭﻱ‬ ‫ﺍﻹ َﻣ ِﺎﻡ ﺍﻟﺛ ﱠ ﺎﻧِﻲ َﺣﻠَ َ‬ ‫ﻋ ْﻥ ْ ِ‬ ‫ُﻭﻻ‪َ ،‬ﻭ َ‬ ‫ﻋﺩ ً‬ ‫ﺇﻥ َﻛ ﺎﻧُﻭﺍ ُ‬ ‫‪ْ =٩١‬‬
‫ﺙ ﺃ َ ْﻡ ﺃَﻗَ ﱡﻝ ﻳَﺗ َ َﺣ ﱠﺭﻯ‬
‫ﺃَﺛ َ َﻼ ٌ‬
‫ﻋﻠَ ْﻳ ِﻪ َﻛﺫَﺍ ﻓِﻲ » ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ«‪.‬‬ ‫ﻋ ِﻣ َﻝ ِﺑﺄ َ َ‬
‫ﺷ ِ ّﺩ ﺫَ ِﻟ َﻙ َ‬ ‫‪َ =٩٢‬ﻭ ِﺇ ِﻥ ﺍ ْﺳﺗ َ َﻭﻳَﺎ َ‬
‫ﻳﻤﺾ ﺭﺃﻳﻪ ﺣﺘﻰ ﺭﺁﻫﺎ ﺛﻼﺛﺎ ً ﻟﻢ ﻳﺴﻌﻪ ﺍﻟﻤﻘ ﺎﻡ ﻣﻌﻬ ﺎ‪ ،‬ﻭﻛ ﺬﻟﻚ ﻟ ﻮ ﻛ ﺎﻥ‬ ‫ِ‬ ‫ﻳﻌﺰﻡ ﻋﻠﻰ ﺫﻟﻚ ﻭﻟﻢ‬
‫)‪(٢‬‬
‫ﺾ ﺭﺃﻳ ﻪ‬ ‫ﺕ ﺇﻻ ﺃﻧﱠ ﻪ ﻟ ﻢ ﻳﻌ ﺰﻡ ]ﻋﻠﻴ ﻪ[ ﻭﻟ ﻢ ﻳﻤ ِ‬ ‫ﻓﻲ ﺍﻻﺑﺘ ﺪﺍء ﻳ ﺮﻯ ﺃﻧﱠﻬ ﺎ ﺛ ُ‬
‫ﻼﺙ ﺗﻄﻠﻴﻘ ﺎ ٍ‬
‫)‪(٣‬‬
‫ﺣﺘﻰ ﺭﺁﻫﺎ‪/‬‬
‫ﺭﺟﻌﻴﺔ ﻭﺳﻌﻪ ﺫﻟﻚ ﻭﻻ ﻳﺤﺮﻣﻬﺎ ﺭﺃﻱ ٌ ﺁﺧﺮ ﺑﻌﺪ ﺫﻟﻚ(()‪ (٤‬ﺍﻫـ ﺑﺒﻌﺾ ﺗﺼﺮﻑ‪.‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﱠ‬
‫ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻔﻘﻴﻪ ﻓﻲ ﻋﺒﺎﺭﺓ »ﺍﻟﺘَﺘﺎﺭﺧَﺎﻧِﻴﱠ ِﺔ« ﺍﻟﻤﺠﺘﻬﺪ‪.‬‬ ‫ﱠ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻻ ﻳﺮﺩﻫﺎ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﺰﻭﺟﻬ ﺎ ﺑ ﺮﺃﻱ ﺣ ﺪﺙ ﺑﻌ ﺪﻩ‪ .‬ﺃﻱ‪ :‬ﺑ ﺄﻥ ﻛﺎﻧ ﺖ ﻗ ﺪ‬
‫ﺗﺰﻭﺟﺖ ﺑﻐﻴﺮﻩ ﺛﻢ ﻓﺎﺭﻗﻬﺎ ﺑﻌﺪ ﻣﺎ ﺩﺧﻞ ﺑﻬﺎ ﻭﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ‪.‬‬
‫ﺻ ﱠﺩﻗَ ُﻬ ْﻡ‪ .‬ﻣﻔﻬﻮﻣﻪ ﺃﻧﱠﻪ ﻟﻮ ﻏﻠﺐ ﻋﻠﻰ ﻅ ِﻨّﻪ ﺧﻼﻑ ﻛﻼﻣﻬﻢ ﻳﺄﺧﺬ ﺑﻈ ِﻨّﻪ‪.‬‬ ‫‪َ  =٩٠‬ﻭ َ‬
‫ﻱ")‪.(٥‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٦‬‬
‫ﻱ"‬ ‫ﻋﺩ ً‬
‫ُﻭﻻ‪ .‬ﻓﻴ ﻪ ﱠ‬
‫ﺃﻥ ﺍﻟﻜ ﻼﻡ ﻓ ﻲ ﺃﺧﺒ ﺎﺭ ﺍﻟﻌ ﺪﻭﻝ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫‪ْ  =٩١‬‬
‫ﺇﻥ َﻛﺎﻧُﻭﺍ ُ‬
‫ﺍﻫـ‪.‬‬

‫ﻟﻨﻔﺴﻪ ﺃﻭ ﻗﺮﻳﺒﻪ‪ ،‬ﻭﻳﺸﺪﺩ ﻋﻠﻰ ﻏﻴﺮﻩ ﻓﺈﻥ ﻓﻌﻞ ﻗ ﺪﺡ ﺫﻟ ﻚ ﻓ ﻲ ﻋﺪﺍﻟﺘ ﻪ((‪ .‬ﺃﻋ ﻼﻡ ﺍﻟﻤ ﻮﻗﻌﻴﻦ ﻋ ﻦ ﺭﺏ‬
‫ﺍﻟﻌﺎﻟﻤﻴﻦ ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ‪ .١٦١/٤‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٣٥٥/٣‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٣٧٢/٨‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٣٤١/٦‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٢٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٨٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٣٥٥/٣‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٩/١‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٩/١‬‬

‫‪١٩٦‬‬
 ‫ﻋ ِﻣ َﻝ ِﺑﺄ َ َ‬
‫ﺷ ِ ّﺩ ﺫَ ِﻟ َﻙ‪ .‬ﻗﻴﻞ‪ :‬ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺍﺳﺘﻮﻳﺎ ﺃﻥ ﻳﺄﺧﺬ ﺑﺎﻷﻗﻞ؛‬ ‫‪َ  =٩٢‬ﻭ ِﺇ ِﻥ ﺍ ْﺳﺗ َ َﻭﻳَﺎ َ‬
‫ﻱ")‪.(١‬‬ ‫ﻭﻷﻥ ﺍﻷﺻ َﻞ ﺍﻟﻌﺪ ُﻡ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﱠ‬ ‫ﻷﻧﱠﻪ ﺍﻟﻤﺘﻴﻘﻦ‬
‫ﻱ َﻭ َﻛﺎﻥَ ﻓِﻲ ﺍﻟﻧﱠ ْﻭ ِﻡ ﻓَ ﺈ ِ ْﻥ ﺗ َ ﺫَ ﱠﻛ َﺭ‬‫ﻲ ﺃ َ ْﻭ َﻣ ْﺫ ٌ‬ ‫‪َ =٩٣‬ﻭ ِﻣ ْﻧ َﻬﺎ ﺷ ﱠَﻙ ﻓِﻲ ْﺍﻟﺧ ِ‬
‫َﺎﺭﺝِ ﺃ َ َﻣﻧِ ﱞ‬
‫ﻋ َﻣ ًﻼ‬ ‫ﻑ ﺭﺣﻣ ﻪ ﷲ َ‬ ‫ﺳ َ‬‫ﺏ ْﺍﻟﻐُ ْﺳ ُﻝ ﺍ ِﺗ ّﻔَﺎﻗًﺎ َﻭ ﺇِ ﱠﻻ ﻟَ ْﻡ ﻳَ ِﺟﺏْ ِﻋ ْﻧ َﺩ ﺃَﺑِﻲ ﻳُﻭ ُ‬ ‫ﺍﺣﺗِ َﻼ ًﻣﺎ َﻭ َﺟ َ‬ ‫ْ‬
‫ﻁﺎ‪.‬‬‫ﺍﺣﺗِﻳَﺎ ً‬
‫ﺏ ِﻋ ْﻧ َﺩ ُﻫ َﻣﺎ ْ‬
‫ﻱ َﻭ َﻭ َﺟ َ‬ ‫ﺑِ ْﺎﻷَﻗَ ِّﻝ‪َ ،‬ﻭ ُﻫ َﻭ ْﺍﻟ َﻣ ْﺫ ُ‬
‫ﻭﺃﻗ ﻮﻝ‪ :‬ﺍﻷﺧ ﺬ ﺑﺎﻷﻗ ﻞ ﻓﻴﻤ ﺎ ﺇﺫﺍ ﺍﺳ ﺘﻮﻳﺎ ﻅ ﺎﻫﺮ ﺑﺎﻟﻨ ﺴﺒﺔ ]ﻟﻤ ﺬﻫﺐ[)‪" (٢‬ﺍﻹﻣ ِﺎﻡ"‬
‫ﻴﺮﻱ" ﺑﻤﺎ ﻳﻔﻴﺪ ﺫﻟﻚ‪.‬‬
‫ﺳﻒ"‪ :‬ﻓﻴﺄﺧﺬ ﺑﺎﻷﻛﺜﺮ ﺻﺮﺡ " ﺍﻟﺒِ ِ‬‫ﻭ" ُﻣﺤﻤ ٍﺪ"‪ ،‬ﺃﻣﺎ ﻋﻨﺪ "ﺃﺑﻲ ﻳُﻮ ُ‬
‫ﻲ ﺃ َ ْﻭ َﻣ ْﺫ ٌ‬
‫ﻱ)‪ .(٣‬ﺗﻔ ﺎﺭﻳﻊ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ‬ ‫ﺷ ﱠﻙ ﻓِ ﻲ ْﺍﻟ َﺧ ِ‬
‫ﺎﺭﺝِ ﺃ َ َﻣﻧِ ﱞ‬ ‫‪َ  =٩٣‬ﻭ ِﻣ ْﻧ َﻬ ﺎ َ‬
‫ﺗﻄﻠﺐ ﻣﻦ‬
‫ﺷ ِﺔ‬ ‫ﺽ ﺑِ ْﺎﻟ ُﻣﺑَﺎﺷ ََﺭﺓِ ْﺍﻟﻔَ ِ‬
‫ﺎﺣ َ‬ ‫‪َ =٩٤‬ﻛﻘَ ْﻭ ِﻟ ِﻬ َﻣﺎ ﺑِﺎﻟﻧﱠ ْﻘ ِ‬
‫" ُﻣﻼ ِﻣﺴ ِﻜﻴﻦ")‪ (٤‬ﻣﻊ ﻣﺎ ﻋﻠﻘﻨﺎﻩ‪ (١)/‬ﻋﻠﻴﻪ ﻣﻦ ﺑﺤﺚ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻐ ﺴﻞ ﻋﻨ ﺪ ﻗ ﻮﻝ »ﺍﻟ َﻜﻨ ِﺰ«‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٠٩/١‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺏ(‪.‬‬
‫)‪(٣‬ﻣ ﺴﺄﻟﺔ ) ﺍﻟ ﺸﻚ ﻓ ﻲ ﺍﻟﺨ ﺎﺭﺝ ﺃﻣﻨ ﻲ ﺃﻭ ﻣ ﺬﻱ (‪ :‬ﻟ ﻮ ﺍﺳ ﺘﻴﻘﻆ ﻓﻮﺟ ﺪ ﺷ ﻴﺌﺎً‪ ،‬ﻭﺷ ﱠﻚ ﻓ ﻲ ﻛﻮﻧ ﻪ ﻣﻨﻴ ﺎ ً ﺃﻭ‬
‫ﻏﻴﺮﻩ )ﻭﺍﻟﺸﻚ‪ :‬ﺍﺳﺘﻮﺍء ﺍﻟﻄﺮﻓﻴﻦ ﺩﻭﻥ ﺗﺮﺟﻴﺢ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ( ﻓﻠﻠﻔﻘﻬﺎء ﻓﻲ ﺫﻟﻚ ﻋﺪﺓ ﺁﺭﺍء‪:‬‬
‫ﺃ ‪ -‬ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺤﻨﻔﻴ ﺔ ﺃﻭﺟﺒ ﻮﺍ ﺍﻟﻐ ﺴﻞ ﺇﻥ ﺗ ﺬﻛﺮ‬
‫ﺍﻻﺣﺘﻼﻡ ﻭﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻣﻨﻴﺎ ﺃﻭ ﻣﺬﻳﺎ‪ ،‬ﺃﻭ ﻣﻨﻴﺎ ﺃﻭ ﻭﺩﻳﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻣﺬﻳﺎ ﺃﻭ ﻭﺩﻳﺎ؛ ﻷﻥ‬
‫ﺍﻟﻤﻨﻲ ﻗﺪ ﻳﺮﻕ ﻟﻌﺎﺭﺽ ﻛﺎﻟﻬﻮﺍء‪ ،‬ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﻫ ﻲ ﺗ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ‪ .‬ﻓ ﺈﻥ ﻟ ﻢ ﻳﺘ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ‬
‫ﻓ ﺎﻟﺤﻜﻢ ﻛ ﺬﻟﻚ ﻋﻨ ﺪ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻭﷴ‪ ،‬ﻭﻗ ﺎﻝ ﺃﺑ ﻮ ﻳﻮﺳ ﻒ‪ :‬ﻻ ﻳﺠ ﺐ‪ ،‬ﻭﻫ ﻮ ﺍﻟﻘﻴ ﺎﺱ ؛ ﻷﻥ ﺍﻟﻴﻘ ﻴﻦ ﻻ‬
‫ﻳﺰﻭﻝ ﺑﺎﻟ ﺸﻚ‪ ،‬ﻭﻫ ﺬﺍ ﻛﻠ ﻪ ﻣﻘﻴ ﺪ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺑ ﺄﻻ ﻳ ﺴﺒﻘﻪ ﺍﻧﺘ ﺸﺎﺭ ﻗﺒ ﻞ ﺍﻟﻨ ﻮﻡ‪ ،‬ﻓ ﺈﻥ ﺳ ﺒﻘﻪ‬
‫ﺍﻧﺘﺸﺎﺭ ﺗﺮﺟﺢ ﺃﻧﻪ ﻣﺬﻱ‪ .‬ﻭﺯﺍﺩ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺃﻭ ﻛﺎﻧﺖ ﺑ ِﻪ ﺇِ ْﺑ ِﺮﺩَﺓ ُ )ﺑِ َﻜ ﺴ ِْﺮ ْﺍﻟ َﻬ ْﻤ ﺰَ ﺓِ َﻭﺍﻟ ﱠﺮ ِﺍء َﻣ ْﻌ ُﺮﻭﻓَ ﺔٌ ِﻣ ْﻦ‬
‫ﻋ ِﻦ ْﺍﻟ ِﺠ َﻤﺎﻉِ( ؛ ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻳﺎ‪ ،‬ﻭﻗﺪ ﻭﺟ ﺪ ﺳ ﺒﺒﻪ‪ .‬ﻭﻳﺠ ﺐ ﻣﻨ ﻪ‬ ‫ﻏﻠَﺒَ ِﺔ ْﺍﻟﺒَ ْﺮ ِﺩ َﻭ ﱡ‬
‫ﺍﻟﺮ ُ‬
‫ﻁﻮﺑَ ِﺔ ﺗ ُ ْﻔﺘِ ُﺮ َ‬ ‫َ‬
‫ﺣﻴﻨﺌﺬ ﺍﻟﻮﺿﻮء‪ ،‬ﻭﻗﺼﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻚ ﺑﻴﻦ ﺃﻣﺮﻳﻦ ﺃﺣ ﺪﻫﻤﺎ ﻣﻨ ﻲ‪.‬‬
‫ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻭﺍﺣ ﺪﺍ ﻣ ﻦ ﺛﻼﺛ ﺔ‪ -‬ﻣﻨ ﻲ ﺃﻭ ﻣ ﺬﻱ ﺃﻭ ﻭﺩﻱ ‪ -‬ﻓ ﻼ ﻳﺠ ﺐ ﺍﻟﻐ ﺴﻞ‪ ،‬ﻟ ﻀﻌﻒ ﺍﻟ ﺸﻚ‬ ‫ﻓﺈﻥ ﱠ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻨﻲ؛ ﻟﺘﻌﺪﺩ ﻣﻘﺎﺑﻠﻪ‪.‬‬
‫ﻷﻥ ﺍﻟﻴﻘ ﻴﻦ ﻻ ﻳ ﺰﻭﻝ ﺑﺎﻟ ﺸﻚ‪.‬‬ ‫ﺏ ‪ -‬ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ‪ :‬ﻭﻫﻮ ﻭﺟ ﻪ ﻟﻠ ﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗ ﻮﻝ ﻣﺠﺎﻫ ﺪ ﻭﻗﺘ ﺎﺩﺓ؛ ﱠ‬
‫ﻭﺍﻷﻭﻟﻰ ﺍﻻﻏﺘﺴﺎﻝ؛ ﻹﺯﺍﻟﺔ ﺍﻟﺸﻚ‪ .‬ﻭﺃﻭﺟﺒﻮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺿﻮء ﻣﺮﺗﺒﺎ‪.‬‬
‫ﺝ ‪ -‬ﺍﻟﺘﺨﻴﻴﺮ ﻓﻲ ﺍﻋﺘﺒﺎﺭﻩ ﻭﺍﺣﺪﺍ ﻣﻤﺎ ﺍﺷﺘﺒﻪ ﻓﻴﻪ‪ :‬ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺫﻟ ﻚ ﻻﺷ ﺘﻐﺎﻝ ﺫﻣﺘ ﻪ‬
‫ﺑﻄﻬﺎﺭﺓ ﻏﻴﺮ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﺩ ‪ -‬ﻭﻟﻠﺸﺎﻓﻌﻴﺔ ﻭﺟﻪ ﺁﺧﺮ ﻭﻫﻮ ﻟﺰﻭﻡ ﻣﻘﺘﻀﻰ ﺍﻟﺠﻤﻴﻊ‪ .‬ﺃﻱ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮء‪ ،‬ﻟﻼﺣﺘﻴﺎﻁ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٥/١‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ‬
‫ﻟﻤﻨﻼ = = ﺧﺴﺮﻭ‪ ،١٩/١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٥٦/١‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٠٤/١‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻻﺑ ﻦ ﺃﺑ ﻲ ﻗﺎﺳ ﻢ ﺍﻟﻌﺒ ﺪﺭﻱ ‪ ،٤٥٥/١‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ‬
‫‪ ،٥٣/١‬ﻭ ﺍﻟﻤﺠﻤﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،١٦٥/٢‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪ ،٢٧٨/٢‬ﻭ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٣٠/١‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٢٨/١‬‬
‫)‪(٤‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪٥٨/١‬‬

‫‪١٩٧‬‬
 ‫ﺍﺣﺘﻼﻡ ﺑﻼ ﺑﻠﻞ)‪.(٢‬‬
‫ﺷ ِﺔ)‪ .(٤‬ﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻨﻘﺾ‬ ‫ﺽ ِﺑ ْﺎﻟ ُﻣﺑَﺎﺷ ََﺭﺓِ ْﺍﻟﻔَ ِ‬
‫)‪(٣‬‬
‫ﺎﺣ َ‬ ‫‪َ  =٩٤‬ﻛﻘَ ْﻭ ِﻟ ِﻬ َﻣﺎ ِﺑﺎﻟﻧﱠ ْﻘ ِ‬
‫‪.........................................................................................‬‬
‫ﻱ")‪.(٦‬‬
‫ﺳﻒ" ﻻ "ﺃﺑﻮ َﺣﻨﻴﻔﺔَ" ﻭ" ُﻣﺤﻤﺪٌ" " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٥‬‬
‫ﺑﺬﻟﻚ "ﺃﺑﻮ َﺣﻨِﻴﻔَﺔَ" ﻭ"ﺃﺑﻮ ﻳُﻮ ُ‬
‫ﻖ«‪ (٧)/‬ﺃﻧ ﻪ ﻻ ﻧﻘ ﺾ ﻣ ﺎ ﻟ ﻢ ﻳﻈﻬ ﺮ ﺷ ﻲء)‪ .(٨‬ﻭﻓ ﻲ‬ ‫ﻭﺍﻟ ﺼﺤﻴﺢ ﻛﻤ ﺎ ﻓ ﻲ »ﺍﻟ َﺤﻘَ ﺎﺋِ ِ‬
‫»ﺍﻟ ُﻤﻐ ِﻨﻲ«)‪)) :(٩‬ﺳﻮﺍء ﻛﺎﻧﺖ ﺍﻟﻤﺒﺎﺷﺮﺓ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺒﻞ ﺃﻭ ﺍﻟﺪﺑﺮ((‪.‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ‪ .٦٤/١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٧/١‬‬
‫)‪(٣‬ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﺃﻣﻨﻲ ﺃﻭ ﻣﺬﻱ ﻳﺘﻔﻖ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﻊ ﺍﻹﻣﺎﻡ ﷴ ﺑﺎﻟﺤﻜﻢ‬
‫ﻓﻲ ﻭﺟ ﻮﺏ ﺍﻟﻐ ﺴﻞ ﺍﺣﺘﻴﺎﻁ ﺎً‪ ،‬ﻭﻫﻨ ﺎ ﻳ ﺸﺒﻪ ﺍﻟﻤ ﺼﻨﻒ ﺍﺑ ﻦ ﻧﺠ ﻴﻢ ﻣ ﺴﺄﻟﺔ ﻧﻘ ﺾ ﺍﻟﻮﺿ ﻮء ﺑﺎﻟﻤﺒﺎﺷ ﺮﺓ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﻛﻘﻮﻟﻲ ﺍﻹﻣﺎﻡ ﻭﷴ ﻭﻫﻲ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫)‪)(٤‬ﺍﻟﻤﺒﺎﺷ ﺮﺓ ﺍﻟﻔﺎﺣ ﺸﺔ ﺩﻭﻥ ﺍﻟﺠﻤ ﺎﻉ(‪ :‬ﻭﺗﻔ ﺴﻴﺮﻫﺎ‪ ،‬ﻛﻤ ﺎ ﻗ ﺎﻝ ﺍﻟﻜﺎﺳ ﺎﻧﻲ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪)) :‬ﺃﻥ ﻳﺒﺎﺷ ﺮ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﺑﺸﻬﻮﺓ ﻭﻳﻨﺘﺸﺮ ﻟﻬﺎ ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺛﻮﺏ ﻭﻟ ﻢ ﻳ ﺮ ﺑﻠ ﻼ((‪ .‬ﻭﻗ ﺎﻝ ﺍﻟﺤ ﺼﻜﻔﻲ ﻓ ﻲ ﺍﻟ ﺪﺭ‪:‬‬
‫))ﺃﻥ ﺗﻜ ﻮﻥ ﺑﺘﻤ ﺎﺱ ﺍﻟﻔ ﺮﺟﻴﻦ ﻭﻟ ﻮ ﺑ ﻴﻦ ﺍﻟﻤ ﺮﺃﺗﻴﻦ ﺃﻭ ﺍﻟ ﺮﺟﻠﻴﻦ ﻣ ﻊ ﺍﻻﻧﺘ ﺸﺎﺭ ﻭﻟ ﻮ ﺑ ﻼ ﺑﻠ ﻞ ﻋﻠ ﻰ‬
‫ﺍﻟﻤﻌﺘﻤ ﺪ ((‪ .‬ﻓﻬ ﺬﻩ ﺗ ﻨﻘﺾ ﺍﻟﻮﺿ ﻮء ﻋﻨ ﺪ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء ‪ -‬ﺇﻻ ﷴﺍ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ – ﻓﺈﻧ ﻪ ﻗ ﺎﻝ‪ :‬ﻻ‬
‫ﻳﻨﺘﻘﺾ ﺍﻟﻮﺿﻮء ﺇﻻ ﺑﺨﺮﻭﺝ ﺍﻟﻤﺬﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﻭﺟ ﻪ ﺍﻻﺳﺘﺤ ﺴﺎﻥ‪ :‬ﺃﻥ ﺍﻟﻤﺒﺎﺷ ﺮﺓ ﺍﻟﻔﺎﺣ ﺸﺔ ﻻ‬
‫ﺗﺨﻠ ﻮ ﻋ ﻦ ﺧ ﺮﻭﺝ ﺍﻟﻤ ﺬﻱ ﻏﺎﻟﺒ ﺎ‪ ،‬ﻭﺍﻟﻐﺎﻟ ﺐ ﻛ ﺎﻟﻤﺘﺤﻘﻖ‪ .‬ﻭﻓ ﻲ ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ‪ :‬ﻗﻮﻟ ﻪ‪ ) :‬ﺃﻱ ﷴ (‪:‬‬
‫ﺃﻗ ﻴﺲ‪ ،‬ﻭﻗﻮﻟﻬﻤ ﺎ‪ :‬ﺃﺣ ﻮﻁ‪ .‬ﻭﻷﻥ ﺍﻟﻤﺒﺎﺷ ﺮﺓ ﻋﻠ ﻰ ﺍﻟ ﺼﻔﺔ ﺍﻟﺘ ﻲ ﺫﻛﺮﻧ ﺎ ﻻ ﺗﺨﻠ ﻮ ﻋ ﻦ ﺧ ﺮﻭﺝ ﺍﻟﻤ ﺬﻱ‬
‫ﻋﺎﺩﺓ ﺇﻻ ﺃﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﺟﻒ ﺑﺤﺮﺍﺭﺓ ﺍﻟﺒﺪﻥ ﻓﻠﻢ ﻳﻘﻒ ﻋﻠﻴﻪ ﺃﻭ ﻏﻔﻞ ﻋﻦ ﻧﻔ ﺴﻪ ﻟﻐﻠﺒ ﺔ ﺍﻟ ﺸﺒﻖ ﻓﻜﺎﻧ ﺖ‬
‫ﺳﺒﺒﺎ ﻣﻔﻀﻴﺎ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺘﺤﻘﻖ ﻓﻲ ﻣﻘﺎﻡ ﻭﺟﻮﺏ ﺍﻻﺣﺘﻴﺎﻁ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‬
‫ﻭ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ‬ ‫‪ ،٦٨/١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪،٢٩/١‬‬
‫ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،١٢/١‬ﻭﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ﻓﻲ ﺷﺮﺡ ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ = = ﺷ ﻴﺨﻲ‬
‫ﺯﺍﺩﻩ ‪،٢٠/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،١٤٦/١‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ‬
‫ﻟﻠﺒ ﺎﺟﻲ ‪ ،٩٢/١‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٢٩/١‬ﻭﺍﻷﻡ ﻟﻺﻣ ﺎﻡ ﺍﻟ ﺸﺎﻓﻌﻲ ‪،٢٩/١‬ﻭ ﺍﻟﻤﺠﻤ ﻮﻉ‬
‫ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٢٦/٢‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،١٢٥/١‬ﻭﺍﻟﻔ ﺮﻭﻉ ﻻﺑ ﻦ ﻣﻔﻠ ﺢ ‪،١٨١/١‬‬
‫ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢١١/١‬‬
‫)‪(٥‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺍﻟﺘﻴﻤ ﻲ ﺍﻟﻜ ﻮﻓﻲ‪ ،‬ﻓﻘﻴ ﻪ ﺃﻫ ﻞ ﺍﻟﻌ ﺮﺍﻕ‪ ،‬ﻭﺇﻣ ﺎﻡ ﺃﺻ ﺤﺎﺏ ﺍﻟ ﺮﺃﻱ‪ ،‬ﻗ ﺎﻝ‬
‫ﺍﺑﻦ ﻣﻌﻴﻦ‪ :‬ﻛﺎﻥ ﺛﻘﺔ ﻻ ﻳﺤﺪﺙ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﺇﻻ ﺑﻤﺎ ﻳﺤﻔﻈﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟ ﱠ‬
‫ﺸﺎ ِﻓ ِﻌﻲ‪)) :‬ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻔﻘﻪ ﻋﻴ ﺎﻝ ﻋﻠ ﻰ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ((‪ .‬ﻭﻟ ﺪ ﺳ ﻨﺔ ‪٨٠‬ﻫ ـ‪ ،‬ﻭﻣ ﺎﺕ ﺳ ﻨﺔ‬
‫‪١٥٠‬ﻫ ـ‪ ،‬ﻳﻨﻈ ﺮ‪ :‬ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻔ ﺎﻅ ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ،٨٠/١‬ﺗﻬ ﺬﻳﺐ ﺍﻟﻜﻤ ﺎﻝ ﻟﻠﺤ ﺎﻓﻆ ﺍﻟﻤ ﺰﻱ ‪-٤١٧/٢٩‬‬
‫‪ ،٤٤٤‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٣٨٤-٣٢٣/١٣‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٢٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺃ(‪.‬‬
‫)‪(٨‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ‪.١٢/١‬‬
‫)‪»(٩‬ﺍﻟﻤﻐﻨ ﻲ«‪» :‬ﻣﻐﻨ ﻲ ﺍﻟﻤﻔﺘ ﻲ ﻋ ﻦ ﺟ ﻮﺍﺏ ﺍﻟﻤ ﺴﺘﻔﺘﻲ« ﺃﻭ » ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻌﻤﺎﺩﻳ ﺔ ﺍﻟﺤﺎﻣﺪﻳ ﺔ« ﻟﺤﺎﻣ ﺪ‬
‫ﺍﻟﻌﻤﺎﺩﻱ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﺤﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑﺎﻟﻌﻤ ﺎﺩﻱ‪.‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪ ١١٧١‬ﻫ ـ‪ ،‬ﻧﻘﺤﻬ ﺎ ﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪ ،‬ﻭﺳ ﻤﺎﻫﺎ‪ :‬ﺍﻟﻌﻘ ﻮﺩ ﺍﻟﺪﺭﻳ ﺔ ﻓ ﻲ ﺗﻨﻘ ﻴﺢ‬

‫‪١٩٨‬‬
 ‫ﻴﺮﻱ"‪ :‬ﻭﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻤﺘﻮﻥ ﺧﻼﻓﻪ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻗﺎﻝ " ﺍﻟ ِﺒ ِ‬
‫ﻖ «‪.‬‬
‫ﻳﻌﻨﻲ ﻟﻤﺸﻲ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺘﻮﻥ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺻﺤﺤﻪ ﻓﻲ »ﺍﻟ َﺤﻘﺎﺋِ ِ‬
‫ﺕ ﻓِ ﻲ ﺑِﺋْ ٍﺭ َﻭﻟَ ْﻡ ﻳَ ْﺩ ِﺭ َﻣﺗ َ ﻰ‬‫ﺍﻹ َﻣ ِﺎﻡ ﻓِﻲ ْﺍﻟﻔَ ﺄ ْ َﺭﺓِ ْﺍﻟ َﻣ ِﻳّﺗ َ ِﺔ ﺇﺫَﺍ ُﻭ ِﺟ َﺩ ْ‬
‫‪َ =٩٥‬ﻭ َﻛﻘَ ْﻭ ِﻝ ْ ِ‬
‫ﺕ‪.‬‬ ‫َﻭﻗَﻌَ ْ‬
‫ﻉ ﻟَ ْﻡ ﺃ َ َﺭﻫَﺎ ْﺍﻵﻥَ ‪ْ :‬ﺍﻷ َ ﱠﻭ ُﻝ‪ :‬ﻟَ ْﻭ َﻛﺎﻥَ َ‬
‫ﻋﻠَ ْﻳ ِﻪ َﺩﻳ ٌْﻥ َﻭﺷ ﱠَﻙ ِﻓﻲ ﻗَ ْﺩ ِﺭ ِﻩ‬ ‫ُﻫﻧَﺎ ﻓُ ُﺭﻭ ٌ‬
‫ﺇﺧ َﺭﺍﺝِ ْﺍﻟﻘَ ْﺩ ِﺭ ْﺍﻟ ُﻣﺗَﻳَﻘﱠ ِﻥ‪.‬‬
‫‪ =٩٦‬ﻳَ ْﻧﺑَ ِﻐﻲ ﻟُ ُﺯﻭ ُﻡ ْ‬
‫ﺍﻹ َﻣ ِﺎﻡ" ﻓِ ﻲ ْﺍﻟﻔَ ﺄ ْ َﺭ ِﺓ ْﺍﻟ َﻣ ِﻳّﺗ َ ِﺔ‪ .‬ﻓﺈﻧﱠ ﻪ ﻳﻮﺟ ﺐ ﺇﻋ ﺎﺩﺓ ﺛﻼﺛ ﺔ ﺃﻳ ﺎﻡ‬
‫‪َ  =٩٥‬ﻭ َﻛﻘَ ْﻭ ِﻝ " ْ ِ‬
‫ﻋﻠ ﻰ ﻣ ﻦ ﺗﻮﺿ ﺄ ﻣﻨﻬ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﻣﻨﺘﻔﺨ ﺔ ﻭﺇﻻ ﻓﻤ ﺬ ﻳ ﻮﻡ ﻭﻟﻴﻠ ﺔ ﺍﺣﺘﻴﺎﻁ ﺎ ً‪ .‬ﻭﻗ ﺎﻻ‪ :‬ﻳﺤﻜ ﻢ‬
‫ﺑﻨﺠﺎﺳﺘﻬﺎ ﻣﻦ‬
‫ﻭﻗﺖ ﺍﻟﻌﻠﻢ ﺑﻬﺎ ﻣﻄﻠﻘﺎ ً ﻭﻫﻮ ﺍﻟﻘﻴ ﺎﺱ‪ ،‬ﻭﻗﻮﻟ ﻪ‪ :‬ﺍﺳﺘﺤ ﺴﺎﻥ)‪ (١‬ﻭﺇﺫﺍ ﻋﻠ ﻢ ﻭﻗ ﺖ ﺍﻟﻮﻗ ﻮﻉ ﻓﻤ ﻦ‬
‫ﻱ")‪.(٢‬‬ ‫ﻭﻗﺘﻪ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺇﺧ َﺭﺍﺝِ ْﺍﻟﻘَ ْﺩ ِﺭ ْﺍﻟ ُﻣﺗ َ ﻳَﻘﱠ ِﻥ)‪ .(٤‬ﺃﻱ ﻣ ﺎ ﻏﻠ ﺐ ﻋﻠ ﻰ ﻅﻨ ﻪ‬
‫‪ :(٣)/ =٩٦‬ﻳَ ْﻧﺑَ ِﻐﻲ ﻟُ ُﺯﻭ ُﻡ ْ‬
‫ﻭﺑﻘﻲ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻘﻊ ﻳﻘﻴﻨﻪ ﻋﻠﻰ ﺷﻲء‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓ ﻲ ﺍﻟﺨ ﻼﺹ ﺃﻥ ﻳﺮﺍﺟ ﻊ ﺍﻟ ﺪﺍﺋﻦ ﻓ ﻲ‬
‫ﻗﺪﺭﻩ ﻭﻳﻌﻤﻞ ﺑﻤﺎ ﻗﺎﻟﻪ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻄﻼﻕ ﻭﺷ ﱠﻚ ﻓ ﻲ ﺍﻟﻌ ﺪﺩ ﻳ ﺆﻣﺮ ﺑﺎﻻﺣﺘﻴ ﺎﻁ ﻓ ﻲ‬ ‫ﻭﻫﻮ ﺍﻷﺣﻮﻁ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ‪ :‬ﻟﻮ ﺗﻴﻘﱠﻦ ﱠ‬
‫)‪(١‬‬ ‫)‪(٥‬‬
‫ﺐ« ‪.‬‬ ‫ﺟﻌﻠﻪ ﺛﻼﺛﺎً‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﻻ ﻭﺍﺣﺪﺓ ﻛﻤﺎ ﻓﻲ » ِﻛﻔَﺎﻳ ِﺔ ﺍﻟـ ُﻤ ِﺠﻴ ِ‬

‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺤﺎﻣﺪﻳﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٦٢/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،٢٦١/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ‪.١٨٠/٣‬‬
‫)‪(١‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٥٩/١‬ﻭ ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪،٣٠/١‬‬
‫ﻭﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،١٩/١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،١٠٦/١‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١٣٠/١‬ﻭﺑﺮﻳﻘ ﺔ ﻣﺤﻤﻮﺩﻳ ﺔ ﻟﻠﺨ ﺎﺩﻣﻲ‪ ،١٨٢/٢‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢١٨/١‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٢٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻘﺪﺭ ﺍﻟﻤﺘﻴﻘﻦ ‪ -‬ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟ ﺔ ﻭﻣ ﺎ ﻣﺎﺛﻠﻬ ﺎ ‪ -‬ﻫ ﻮ ﺃﻛﺜ ﺮ ﺍﻟﻤﺒﻠﻐ ﻴﻦ‪ :‬ﻓ ﺈﺫﺍ ﻛ ﺎﻥ ﺍﻟ ﺸﻚ ﺩﺍﺋ ﺮﺍ‬
‫ﺑﻴﻦ ﻋﺸﺮﺓ ﻭﺧﻤﺴﺔ‪ ،‬ﻓﺎﻟﻤﺘﻴﻘﻦ ﺍﻟﻌﺸﺮﺓ ﻟﺪﺧﻮﻝ ﺍﻟﺨﻤﺴﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻳﻜﻮﻥ ﺍﻷﻛﺜﺮ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﺇﻟﻰ ﺍﻷﻗﻞ ﻣﺘﻴﻘﻨﺎ ﺩﺍﺋﻤﺎ ﺭﻏﻢ ﻭﻗﻮﻉ ﺍﻟﺸﻚ ﻓﻴﻬﻤﺎ‪ .‬ﻭﺫﻛﺮ ﺑﻌ ﺾ ﺍﻟﻔﻘﻬ ﺎء‪ :‬ﺃﻥ ﺍﻟﻤ ﺪﻳﻦ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﺤﺎﻟ ﺔ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺿﻲ ﺧﺼﻤﻪ ﻭﻻ ﻳﺤﻠﻒ ﺧﺸﻴﺔ ﺃﻥ ﻳﻘﻊ ﻓ ﻲ ﺍﻟﺤ ﺮﺍﻡ‪ ،‬ﻭﺇﻥ ﺃﺻ ﺮ ﺧ ﺼﻤﻪ ﻋﻠ ﻰ ﺇﺣﻼﻓ ﻪ‬
‫ﺣﻠ ﻒ ﺇﻥ ﻛ ﺎﻥ ﺃﻛﺒ ﺮ ﻅ ِﻨّ ﻪ ﺃﻧﱠ ﻪ ﻣﺒﻄ ﻞ‪ ،‬ﺃﻣ ﺎ ﺇﺫﺍ ﺗ ﺮﺟﺢ ﻋﻨ ﺪﻩ ﺃﻥ ﺻ ﺎﺣﺐ ﺍﻟ ﺪﻋﻮﻯ ﻣﺤ ﻖ ﻓﺈﻧ ﻪ ﻻ‬
‫ﻳﺤﻠ ﻒ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٣٠٠/٤‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٥٥٠/٥‬‬
‫)‪(٥‬ﻣﺴﺄﻟﺔ‪) :‬ﺍﻟﺸﻚ ﻓﻲ ﻋﺪﺩ ﺍﻟﻄﻠﻘﺎﺕ(‪:‬‬

‫‪١٩٩‬‬
‫ﺛﻢ ﺭﺃﻳﺖ ﻓﻲ ﺻﻠﺢ »ﺍﻟﺬﱠ ِﺧﻴﺮ ِﺓ«)‪ (٢‬ﺗﻔﺼﻴﻼً؛ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ ﻛ ﺎﻥ ﻟﺮﺟ ٍﻞ ﻋﻠ ﻰ ﺭﺟ ٍﻞ‬
‫ﺩﺭﺍﻫﻢ ﻻ ﻳﻌﺮﻓﺎﻥ ﻭﺯﻧﻬﺎ‪ ،‬ﻓﺼﺎﻟﺤﻪ ﺍﻟﻤﻄﻠﻮﺏ ﻋﻠﻰ ﺛ ﻮﺏ ﺃﻭ ﺣﻨﻄ ﺔ ﻓﻬ ﻮ ﺟ ﺎﺋﺰ‪ ،‬ﻭﺃ ﱠﻣ ﺎ ﺇﺫﺍ‬
‫ﻷﻥ ﻫﺬﺍ ﺍﻟﺼﻠﺢ‬ ‫ﺩﺭﺍﻫﻢ ﻓﺎﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﻳﺠﻮﺯ‪ .‬ﻭﻓﻲ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻳﺠﻮﺯ‪(٣)/‬؛ ﱠ‬ ‫َ‬ ‫ﺻﺎﻟﺤﻪ ﻋﻠﻰ‬
‫ﺟﺎﺋﺰ ﻣﻦ ﻭﺟﻬﻴﻦ ]ﻫﻤﺎ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻤ ﺼﺎﻟﺢ ﻋﻨ ﻪ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺑ ﺪﻝ ﺍﻟ ﺼﻠﺢ ﺃﻭ ﻣﺜﻠ ﻪ ُﻭﻳﻔ ﺴﺪ‬
‫ﻣﻦ ﻭﺟﻪ[)‪ :(٤‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺼﺎﻟﺢ ﻋﻨﻪ ﺃﻗﻞ‪ ،‬ﻓﺮﺟﺢ)‪ (٥‬ﺟﺎﻧﺐ ﺍﻟﺠﻮﺍﺯ ]ﺑﺨ ﻼﻑ ﻣ ﺎ‬
‫)‪(٦‬‬
‫ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻭﺍﻟﻤﺴﺄﻟﺔ ﺑﺤﺎﻟﻬﺎ ﺣﻴﺚ ﻻ ﻳﺠﻮﺯ‬

‫ﺍﻟﺸﻚ ﻓﻲ ﻋﺪﺩ ﺍﻟﻄﻠﻘﺎﺕ ‪ -‬ﻣﻊ ﺗﺤﻘﻖ ﻭﻗﻮﻋﻪ ‪ -‬ﻫﻞ ﻁﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ً ؟ﻟﻢ ﺗﺤﻞ ﻟ ﻪ ‪-‬‬
‫ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﺍﻟﺨﺮﻗﻲ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ -‬ﺇﻻ ﺑﻌﺪ ﺯﻭﺍﺝ ﺁﺧﺮ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧ ﻪ ﺛﻼﺛ ﺎ ً‪.‬‬
‫ﻭﻳﺤﻜﻢ ﺑﺎﻷﻗﻞ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ‪ ،‬ﻓﺈﺫﺍ ﺭﺍﺟﻌﻬﺎ ﺣﻠﺖ ﻟﻪ ﻋﻠ ﻰ ﺭﺃﻱ ﻫ ﺆﻻء‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،١٢٨ /٣‬ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪،٢٠٢ ،٤٠١/٢‬‬
‫ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓﻲ ‪ ،١٧٤/١‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ‪ ،٦٧ /٢‬ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ‬
‫‪ ،٢٥٩/١‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‪،٤٩١/٤‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‬
‫‪.٣٧٩/٧‬‬
‫)‪»(١‬ﻛﻔﺎﻳﺔ ﺍﻟﻤﺠﻴﺐ« ﻟﻢ ﺃﻫﺘﺪ ﺇﻟﻰ ﺗﺮﺟﻤﺘﻪ‪.‬‬
‫)‪(٢‬ﺃﻱ‪ :‬ﺑﺎﺏ ﺍﻟﺼﻠﺢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺬﺧﻴﺮﺓ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٨٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺏ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺃ(‪.‬‬
‫)‪(٥‬ﻓﻲ) ﺩ( ﻣﻦ ﺗﺮﺟﺢ ﺟﺎﻧﺐ‪.‬‬
‫)‪(٦‬ﻣﺴﺄﻟﺔ‪):‬ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻤﺠﻬﻮﻝ(‪:‬‬
‫ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻤﺼﺎﻟﺢ ﻋﻨ ﻪ‪ :‬ﺃﻥ ﻳﻜ ﻮﻥ ﻣﻌﻠﻮﻣ ﺎ‪ ،‬ﻭﻗ ﺪ ﺍﺧﺘﻠ ﻒ ﺍﻟﻔﻘﻬ ﺎء ﻓ ﻲ ﺍﺷ ﺘﺮﺍﻁﻪ ﺃﻭ ﻓ ﻲ ﻣ ﺪﺍﻩ‬
‫ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﺍﻷﻭﻝ ﻟﻠﺸﺎﻓﻌﻴﺔ‪ :‬ﻭﻫﻮ ﻋﺪﻡ ﺻﺤﺔ ﺍﻟﺼﻠﺢ ﻋ ﻦ ﺍﻟﻤﺠﻬ ﻮﻝ‪ .‬ﻗ ﺎﻝ ﺍﻹﻣ ﺎﻡ ﺍﻟ ﺸﺎﻓﻌﻲ‬
‫ﻓﻲ " ﺍﻷﻡ "‪ = = :‬ﺃﺻﻞ ﺍﻟﺼﻠﺢ ﺃﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﻤ ﺎ ﺟ ﺎﺯ ﻓ ﻲ ﺍﻟﺒﻴ ﻊ ﺟ ﺎﺯ ﻓ ﻲ ﺍﻟ ﺼﻠﺢ‪ ،‬ﻭﻣ ﺎ ﻟ ﻢ‬
‫ﻳﺠﺰ ﻓﻲ ﺍﻟﺒﻴﻊ ﻟﻢ ﻳﺠﺰ ﻓﻲ ﺍﻟﺼﻠﺢ‪ ،‬ﺛﻢ ﻳﺘﺸﻌﺐ‪ ...‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻠﺢ ﻋﻨﺪﻱ ﺇﻻ ﻋﻠﻰ ﺃﻣﺮ ﻣﻌﺮﻭﻑ‪،‬‬
‫ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﺒﻴﻊ ﺇﻻ ﻋﻠﻰ ﺃﻣ ﺮ ﻣﻌ ﺮﻭﻑ‪ ،‬ﻭﻗ ﺪ ﺭﻭﻱ ﻋ ﻦ ﻋﻤ ﺮ ‪ -‬ﺭﺿ ﻲ ﷲ ﻋﻨ ﻪ ‪ " :-‬ﺍﻟ ﺼﻠﺢ‬
‫ﺣﺮﻡ ﺣﻼﻻً‪ .‬ﻭﻣﻦ ﺍﻟﺤﺮﺍﻡ ﺍﻟﺬﻱ ﻳﻘﻊ ﻓ ﻲ ﺍﻟ ﺼﻠﺢ ﺃﻥ‬ ‫ﺟﺎﺋﺰ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻻ ﺻﻠﺤﺎ ﺃﺣ ﱠﻞ ﺣﺮﺍﻣﺎ ً ﺃﻭ ﱠ‬
‫ﻳﻘﻊ ﻋﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻤﺠﻬﻮﻝ ﺍﻟﺬﻱ ﻟﻮ ﻛﺎﻥ ﺑﻴﻌ ﺎ ﻛ ﺎﻥ ﺣﺮﺍﻣ ﺎ‪ .‬ﻫ ﺬﺍ‪ ،‬ﻭﻗ ﺪ ﻧ ﺺ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻋﻠ ﻰ ﺻ ﺤﺔ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻤﺠﻤﻞ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻠﻮ ﺍﺩﻋﻰ ﻋﻠﻴﻪ ﺷﻴﺌﺎ ﻣﺠﻤﻼ ﻓﺄﻗﺮ ﻟﻪ ﺑﻪ ﻭﺻﺎﻟﺤﻪ ﻋﻨﻪ ﻋﻠﻰ ﻋ ﻮﺽ‪،‬‬
‫ﺻﺢ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻟﻠﺤﻨﻔﻴﺔ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻛﻮﻥ ﺍﻟﻤﺼﺎﻟﺢ ﻋﻨﻪ ﻣﻌﻠﻮﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻤ ﺎ ﻳﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺍﻟﺘ ﺴﻠﻴﻢ‪،‬‬
‫ﻓﺈﻧﻪ ﻟﻤﺎ ﻛﺎﻥ ﻣﻄﻠﻮﺏ ﺍﻟﺘﺴﻠﻴﻢ ﺍﺷﺘﺮﻁ ﻛﻮﻧﻪ ﻣﻌﻠﻮﻣﺎ؛ ﻟﺌﻼ ﻳﻔﻀﻲ ﺇﻟﻰ ﺍﻟﻤﻨﺎﺯﻋﺔ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﻟﻠﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻭﻫﻮ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺼﺎﻟﺢ ﻋﻨﻪ ﻣﻤﺎ ﻳﺘﻌﺬﺭ ﻋﻠﻤﻪ‪ .‬ﻭﺑ ﻴﻦ‬
‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺘﻌﺬﺭ‪ .‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﻣﻤ ﺎ ﻳﺘﻌ ﺬﺭ ﻋﻠﻤ ﻪ‪ ،‬ﻓﻘ ﺪ ﻧ ﺺ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻋﻠ ﻰ ﺻ ﺤﺔ‬
‫ﺍﻟﺼﻠﺢ ﻋﻨﻪ‪ .‬ﻗ ﺎﻝ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺳ ﻮﺍء ﺃﻛ ﺎﻥ ﻋﻴﻨ ﺎ ﺃﻡ ﺩﻳﻨ ﺎ‪ ،‬ﻭﺳ ﻮﺍء ﺟﻬ ﻼﻩ ﺃﻭ ﺟﻬﻠ ﻪ ﻣ ﻦ ﻋﻠﻴ ﻪ ﺍﻟﺤ ﻖ‪،‬‬
‫ﻭﺳﻮﺍء ﺃﻛﺎﻥ ﺍﻟﻤﺼﺎﻟﺢ ﺑﻪ ﺣﺎﻻ ﺃﻭ ﻧﺴﻴﺌﺔ ﻷﻧﻪ ﺇﺳﻘﺎﻁ ﺣﻖ‪ ،‬ﻓﺼﺢ ﻓﻲ ﺍﻟﻤﺠﻬﻮﻝ ﻛﺎﻟﻄﻼﻕ ﻟﻠﺤﺎﺟ ﺔ‪،‬‬
‫ﻭﻷﻧﻪ ﺇﺫﺍ ﺻﺢ ﺍﻟﺼﻠﺢ ﻣ ﻊ ﺍﻟﻌﻠ ﻢ ﻭﺇﻣﻜ ﺎﻥ ﺃﺩﺍء ﺍﻟﺤ ﻖ ﺑﻌﻴﻨ ﻪ ﻓ ﻸﻥ ﻳ ﺼﺢ ﻣ ﻊ ﺍﻟﺠﻬ ﻞ ﺃﻭﻟ ﻰ‪ .‬ﻭﺫﻟ ﻚ‬
‫ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ً ﻓﻠﻬﻤﺎ ﻁﺮﻳﻖ ﺇﻟﻰ ﺍﻟﺘﺨﻠﺺ ﻭﺑﺮﺍءﺓ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ ﺑﺪﻭﻧ ﻪ‪ ،‬ﻭﻣ ﻊ ﺍﻟﺠﻬ ﻞ‬
‫ﻻ ﻳﻤﻜﻦ ﺫﻟﻚ‪ ،‬ﻓﻠ ﻮ ﻟ ﻢ ﻳﺠ ﺰ ﺍﻟ ﺼﻠﺢ‪ ،‬ﻷﻓ ﻀﻰ ﺫﻟ ﻚ ﺇﻟ ﻰ ﺿ ﻴﺎﻉ ﺍﻟﺤ ﻖ‪ ،‬ﺃﻭ ﺑﻘ ﺎء ﺷ ﻐﻞ ﺍﻟﺬﻣ ﺔ ﻋﻠ ﻰ‬
‫ﺗﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﺎﻝ ﻻ ﻳﻌﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤ ﺎ ﻗ ﺪﺭ ﺣﻘ ﻪ ﻣﻨ ﻪ‪ .‬ﺃﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﻣﻤ ﺎ ﻻ ﻳﺘﻌ ﺬﺭ‬
‫ﻋﻠﻤﻪ‪ ،‬ﻛﺘﺮﻛﺔ ﺑﺎﻗﻴ ﺔ‪ ،‬ﺻ ﺎﻟﺢ ﺍﻟﻮﺭﺛ ﺔ ﺍﻟﺰﻭﺟ ﺔ ﻋ ﻦ ﺣ ﺼﺘﻬﺎ ﻣﻨﻬ ﺎ ﻣ ﻊ ﺍﻟﺠﻬ ﻞ ﺑﻬ ﺎ‪ .‬ﻓﻘ ﺎﻝ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪،‬‬
‫ﻭﺃﺣﻤﺪ ﻓﻲ ﻗﻮﻝ ﻟﻪ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻠﺢ ﺇﻻ ﺑﻌﺪ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺬﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻓ ﻲ ﺍﻟﻤ ﺸﻬﻮﺭ ﻋﻨ ﺪﻫﻢ‪:‬‬

‫‪٢٠٠‬‬
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‫ﺎء ﺇﺫَﺍ‬ ‫ﺿ ِ‬‫َﻭﻓِﻲ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ِﻣ ْﻥ ْﺍﻟﻘَ َ‬
‫ﺻ َﻣﻪُ‪.‬‬
‫ﻲ َﺧ ْ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳُ ْﺭ ِ‬
‫ﺿ َ‬ ‫‪ =٩٧‬ﺷ ﱠَﻙ ِﻓﻳ َﻣﺎ ﻳَ ﱠﺩ ِﻋﻲ َ‬
‫)‪(١‬‬
‫ﻴﺮﻱ"[‬ ‫" ِﺑ ِ‬
‫ﻭﻗﻮﻟ ﻪ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺇﺫﺍ ﺍﺷ ﺘﺮﻯ ﺍﻟ ﺦ‪ .‬ﺃﻱ ﺍﺷ ﺘﺮﻯ ﻣ ﻦ ﺍﻟﻤ ﺪﻳﻮﻥ ﺷ ﻴﺌﺎ ً ﺑﻤﺎﻟ ﻪ ﻋﻠﻴ ﻪ ﻣ ﻦ‬
‫ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﻤﺠﻬﻮﻟﺔ ﺍﻟﻮﺯﻥ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺠﻮﺯ ﻟﻠﺰﻭﻡ ﺟﻬﺎﻟﺔ ﺍﻟﺜﻤﻦ‪.‬‬
‫)‪(٢‬‬
‫ﻒ" ﻳﻨﺒﻐ ﻲ ﻟ ﺰﻭﻡ ﺍﻟﻘ ﺪﺭ ﺍﻟﻤﺘ ﻴﻘﻦ‪،‬‬‫ﺑﻌﺪ ﻗﻮﻝ "ﺍﻟ ُﻤﺼﻨّ ِ‬ ‫ﻱ"‬
‫ﻭﻗﻮﻝ ﺍﻟﻌﻼﻣﺔ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٣‬‬ ‫ﻗﻴﻞ ﱠ‬
‫ﻷﻥ ﺍﻷﺻ ﻞ ﺑ ﺮﺍءﺓ ﺍﻟﺬﻣ ﺔ‬‫ﺍﻟﻈﺎﻫﺮ ﺃﻧﱠﻪ ﻟﻴﺲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﺗﻮﺭﻉ؛ ﱠ‬
‫ﻴﻘﻦ ﻭﺇﻧﱠﻤ ﺎ ﺍﻟ ﱠ‬
‫ﺸ ﱡﻚ ﻓ ﻲ‬ ‫ﺍﻧﺘﻬﻰ‪ .‬ﻓﻴﻪ ﻧﻈﺮ ﻅﺎﻫﺮ؛ ﺇﺫ ﻓﺮﺽ ﺍﻟﻤﺴﺄﻟﺔ ﱠ‬
‫ﺃﻥ ﺷﻐ َﻞ ﺫﻣﺘﻪ ﺑﺎﻟﺪﻳﻦ ﻣﺘ ٌ‬
‫ﻗﺪﺭﻩ‪.‬‬
‫ِ‬
‫ﺻ َﻣﻪُ‪ .‬ﺃﻱ ﻳﺠﺐ ﻛﻤﺎ ﻓﻲ‬
‫ﻲ َﺧ ْ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳُ ْﺭ ِ‬
‫ﺿ َ‬ ‫‪  =٩٧‬ﺷ ﱠَﻙ ﻓِﻳ َﻣﺎ ﻳَ ﱠﺩ ِﻋﻲ َ‬
‫)‪(٤‬‬
‫ﻴﺮﻱ"‪.‬‬ ‫ﺕ« ﻛﺬﺍ ﺫﻛﺮﻩ " ﺍﻟ ِﺒ ِ‬ ‫»ﺍﻟـ ُﻤﻠﺘﻘَ َ‬
‫ﻄﺎ ِ‬
‫ﺸ ﱠﻚ ﻭﻗ َﻊ ﻓﻴﻤ ﺎ ﻳ ﺪﻋﻲ ﻋﻠﻴ ﻪ ﺑ ﺄﻥ‪ (٥)/‬ﺷ ﱠﻚ ﻫ ﻞ‬
‫ﺃﻥ ﺍﻟ ﱠ‬
‫ﻭﺇﺫﺍ ﻭﺟﺐ ﺇﺭﺿ ﺎء ﺧ ﺼﻤﻪ ﻣ ﻊ ﱠ‬
‫ﻋﻠﻴﻪ ﺷﻲء‬
‫ﻋ ِﻥ ْﺍﻟ ُﻭﻗُ ﻭﻉِ ﻓِ ﻲ ْﺍﻟ َﺣ َﺭ ِﺍﻡ‪َ ،‬ﻭ ِﺇ ْﻥ ﺃَﺑَ ﻰ َﺧ ْ‬
‫ﺻ ُﻣﻪُ ﱠﺇﻻ‬ ‫ﺍﺣﺗِ َﺭ ً‬
‫ﺍﺯﺍ َ‬ ‫ﻑ ْ‬‫‪َ =٩٨‬ﻭ َﻻ ﻳَ ْﺣ ِﻠ ُ‬
‫ﻳﺼﺢ ﻟﻘﻄﻊ ﺍﻟﻨﺰﺍﻉ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‪ ،٣٥/٢١‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ‬
‫ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٤٥/٦‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٥١/٥‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ،٦٣٩/٥‬ﻭﺍﻟﻤﺪﻭﻧﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٣٩٣/٣‬ﻭﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪،٨/٤‬‬
‫ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٨/٧‬ﻭﺍﻷﻡ ﻟﻺﻣ ﺎﻡ ﺍﻟ ﺸﺎﻓﻌﻲ ‪ ،٢٢٦/٣‬ﻭﺍﻟﻐ ﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،١٣١/٣‬ﻭﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪ ،٣٩١/٤‬ﻭﺍﻟﻔ ﺮﻭﻉ ﻻﺑ ﻦ ﻣﻔﻠ ﺢ‬
‫‪ ،٢٦٧/٤‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٤٢/٥‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ)ﺃ( ﻭ)ﺩ (‪.‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪ )(٤‬ﺍﻟﻤﻠﺘﻘﻄﺎﺕ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻮﺍﻗﻌ ﺎﺕ ( ﻟﻠ ﺸﻴﺦ ﺍﻹﻣ ﺎﻡ‪ ،‬ﺃﺑ ﻲ ﺍﻟﻤﻌ ﺎﻟﻲ‪ ،‬ﻣ ﺴﻌﻮﺩ ﺑ ﻦ ﺷ ﺠﺎﻉ ﺑ ﻦ ﷴ‪،‬‬
‫ﺍﻷﻣﻮﻱ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٩٩‬ﻫـ‪ .‬ﻗﺎﻝ‪ )) :‬ﻫﻮ ﻣﺨﺘﺼﺮ ﺟﺎﻣﻊ ﻟﻤ ﺴﺎﺋﻞ ﻣﺘﻔﺮﻗ ﺔ ﻓ ﻲ ﺍﻟﻜﺘ ﺐ‪،‬‬
‫ﺗﻤﺲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻮﻗ ﻮﻑ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻭﺍﻟﺮﺟ ﻮﻉ ﺇﻟﻴﻬ ﺎ ﻟﻜﺜ ﺮﺓ ﻭﺟﻮﺩﻫ ﺎ‪ ،‬ﻭﺳ ﺮﻋﺔ ﻭﻗﻮﻋﻬ ﺎ ((‪ ،‬ﻭﻫ ﻮ‬
‫ﻛﺘﺎﺏ ﻣﺨﻄﻮﻁ‪ ،‬ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪ ) :‬ﻭ‪ .( ٧٨٤٨‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪،١٨١٤/٢‬ﻭ ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪،٤٢٩/٢‬ﻭ‬
‫ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.٢٢٧/١٢‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٠١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٢٠١‬‬
 ‫َﺣ ِﻠﻔَﻪُ‬
‫ْ‬
‫ﻑ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛ ﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ‬ ‫ﺇﻥ َﻛ ﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃ ِﻳ ِﻪ ﺃ َ ﱠﻥ ْﺍﻟ ُﻣ ﱠﺩ ِﻋ َ‬
‫ﻲ ُﻣ ِﺣ ﱞﻖ َﻻ ﻳَ ْﺣ ِﻠ ُ‬ ‫‪ْ =٩٩‬‬
‫َﺭﺃْ ِﻳ ِﻪ‪.‬‬
‫ﻟﻠﻤﺪﻋﻲ ﺃﻡ ﻻ ﻓﻜﻴﻒ ﻻ ﻳﺠﺐ ﺩﻓﻊ ﺍﻟﻘﺪﺭ ﺍﻟﻤﺘﻴﻘﻦ ﻓﻴﻤﺎ‪ (١)/‬ﺇﺫﺍ ﺗﻴﻘﻦ ﺍﻟ ﺪﻳﻦ ﻭﺷ ﱠﻚ ﻓ ﻲ ﻗ ﺪﺭﻩ‬
‫ﻱ")‪ (٢‬ﻓﻴﻤﺎ ﺳﺒﻖ ﺑﻞ ﺍﻟﻮﺟﻮﺏ ﻓﻴﻪ ﻳﻜﻮﻥ ﺑﺎﻷﻭﻟﻰ‪.‬‬ ‫ﻛﻤﺎ ﺫﻛﺮ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋ ِﻥ ْﺍﻟ ُﻭﻗُ ﻭﻉِ ﻓِ ﻲ ْﺍﻟ َﺣ َﺭ ِﺍﻡ‪ .‬ﻭﻫ ﻮ ﺍﻟﻴﻤ ﻴﻦ‬ ‫ﺍﺣﺗِ َﺭ ً‬
‫ﺍﺯﺍ َ‬ ‫ﻑ ْ‬‫‪َ  =٩٨‬ﻭ َﻻ ﻳَ ْﺣ ِﻠ ُ‬
‫ﺍﻟﻜﺎﺫﺑﺔ)‪" (٣‬ﺑﻴﺮﻱ"‪.‬‬
‫ْ‬
‫ﻑ)‪ .(٤‬ﻫﺬﺍ ﻣﻌﻠﻮﻡ ﻣﻦ‬ ‫ﺇﻥ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃ ِﻳ ِﻪ ﺃ َ ﱠﻥ ْﺍﻟ ُﻣ ﱠﺩ ِﻋ َ‬
‫ﻲ ُﻣ ِﺣ ﱞﻖ َﻻ ﻳَ ْﺣ ِﻠ ُ‬ ‫‪ْ  =٩٩‬‬
‫ﻑ ) ﺍ ْﻧﺗ َ َﻬﻰ (‬ ‫ﻍ ﻟَﻪُ ْﺍﻟ َﺣ ِﻠ ُ‬ ‫‪ =١٠٠‬ﺃَﻧﱠﻪُ ُﻣﺑ ِْﻁ ٌﻝ َ‬
‫ﺳﺎ َ‬
‫ﻋﻠَ ْﻳ ِﻪ ﺯَ َﻛ ﺎﺓ َ ُﻛ ِﻠّ َﻬ ﺎ‪ ،‬ﺃ َ ْﻭ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ ﺃ َ ﱠﻥ َ‬ ‫ﺳ ﺎﺋِ َﻣﺔٌ َﻭ َ‬ ‫ﻏ ﻧَ ٌﻡ َ‬ ‫ﺍﻟﺛ ﱠ ﺎﻧِﻲ‪ :‬ﻟَ ﻪُ ﺇﺑِ ٌﻝ َﻭﺑَﻘَ ٌﺭ َﻭ َ‬
‫ﺍﻟﺭﺍﺑِ ُﻊ‬
‫ﺻﻳَ ِﺎﻡ ﱠ‬ ‫ﻋﻠَ ْﻳ ِﻪ ِﻣ ْﻥ ﺍﻟ ِ ّ‬‫ﺙ ﺷ ﱠَﻙ ﻓِﻳ َﻣﺎ َ‬ ‫ﺿ َﻬﺎ ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﺗ َ ْﻠﺯَ َﻣﻪُ ﺯَ َﻛﺎﺓ ُ ْﺍﻟ ُﻛ ِّﻝ ﺍﻟﺛﱠﺎ ِﻟ ُ‬ ‫ﺑَ ْﻌ ِ‬
‫ﻕ‪ ،‬ﺃ َ ْﻭ َﻭﻓَﺎﺓٍ‬ ‫ﻲ ِﻋ ﱠﺩﺓ ُ َ‬
‫ﻁ َﻼ ٍ‬ ‫ﻋﻠَ ْﻳ َﻬﺎ ِﻣ ْﻥ ْﺍﻟ ِﻌ ﱠﺩﺓِ ﻫ َْﻝ ِﻫ َ‬ ‫ﺕ ﻓِﻳ َﻣﺎ َ‬ ‫ﺷ ﱠﻛ ْ‬‫َ‬
‫)‪(٧‬‬
‫ﺳ ﺎﺑﻘﻪ ﺑ ﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﻟ ﻰ ﻭﻟ ﻮ‪ (٥)/‬ﺣﺬﻓ ﻪ ﻭﺍﻗﺘ ﺼﺮ ﻋﻠ ﻰ ‪] ‬ﻭﺇﻥ[ )‪](٦‬ﺃﺑ ﻰ[‬
‫ﺧﺼﻤﻪ ﺇﻻ ﺣﻠﻔﻪ ﻭﻛﺎﻥ ﺃﻛﺒﺮ ﺭﺃﻳﻪ ﺃﻥ ﻣﺒﻄﻞ ﺳﺎﻍ ﻟﻪ ﺍﻟﺤﻠﻒ ﻟﻜﺎﻥ ﺃﻭﻟﻰ‪.‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪(٣‬ﺍﻟﻴﻤﻴﻦ ﺍﻟﻜﺎﺫﺑﺔ‪ :‬ﻭﺗﺴﻤﻰ ﺍﻟﻐﻤﻮﺱ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﺤﻠﻔﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﺎﻟﻤﺎ ً ﺃﻥ ﺍﻷﻣ ﺮ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺣﻠ ﻒ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻟﻴﺤﻖ ﺑﻬﺎ ﺑﺎﻁﻼ ﺃﻭ ﻳﺒﻄﻞ ﺣﻘ ﺎ‪ ،‬ﻭﻟ ﻢ ﻳﻘ ﺼﺪ ﺑﻬ ﺬﻩ ﺍﻟﺘ ﺴﻤﻴﺔ ﻣ ﺎ ﻋﺒ ﺮ ﻋﻨ ﻪ ﺍﻹﻣ ﺎﻡ ﺍﻟﺒﻴ ﺮﻱ ﺃﻧﱠ ﻪ‬
‫ﻳﻤﻴﻦ ﻛﺎﺫﺏ؛ ﻷﻥ ﺍﻷﺣﻨ ﺎﻑ ﻗ ﺴﻤﻮﺍ ﺍﻟﻴﻤ ﻴﻦ ﺑ ﺎﻪﻠﻟ ﺗﻌ ﺎﻟﻰ ﺃﻭ ﻣ ﺎ ﺃﻟﺤ ﻖ ﺑﻬ ﺎ ﻛﺘﻌﻠﻴ ﻖ ﺍﻟﻜﻔ ﺮ ﻣ ﻦ ﺣﻴ ﺚ‬
‫ﺍﻟﺬﻧﺐ ﻭﻋﺪﻣﻪ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻭﻫﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻐﻤﻮﺱ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ ﺍﻟﻠﻐ ﻮ‪ ،‬ﻭﺍﻟﻴﻤ ﻴﻦ ﺍﻟﻤﻌﻘ ﻮﺩﺓ‪ ،‬ﻭﻗ ﺎﻟﻮﺍ‬
‫ﻋﻦ ﺍﻟﻴﻤ ﻴﻦ ﺍﻟﻠﻐ ﻮ ﺇﻧﻬ ﺎ ﻫ ﻲ ﺍﻟﻴﻤ ﻴﻦ ﺍﻟﻜﺎﺫﺑ ﺔ ﺧﻄ ﺄ ﺃﻭ ﻏﻠﻄ ﺎ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ ﺃﻭ ﻓ ﻲ ﺍﻟﺤ ﺎﻝ ﻭﻣ ﻦ ﻫ ﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻳﻤﺎﻥ ﻗﺼﺪ ﺍﻟﺒﻴ ﺮﻱ ﺃﻧﻬ ﺎ ﻛﺎﺫﺑ ﺔ؛ ﻷﻧ ﻪ ﻓ ﻲ ﺣﻠﻔ ﻪ ﻫ ﺬﺍ ﻳﻜ ﻮﻥ ﺑﻨ ﺎﺅﻩ ﻋﻠ ﻰ ﺍﻟﻈ ﻦ ﻭﻟ ﻴﺲ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤﺪ ﺣﺘﻰ ﺗﻜﻮﻥ ﻏﻤﻮﺳﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻜﺎﺳﺎﻧﻲ ﻓ ﻲ ﺍﻟﺒ ﺪﺍﺋﻊ‪ )) :‬ﺃﻣ ﺎ ﻳﻤ ﻴﻦ ﺍﻟﻐﻤ ﻮﺱ ﻓﻬ ﻲ ﺍﻟﻜﺎﺫﺑ ﺔ‬
‫ﻗﺼﺪﺍ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺤﺎﻝ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﺃﻭ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ ﻭﻫﻲ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻤﺎﺿﻲ ﺃﻭ ﺍﻟﺤ ﺎﻝ ﻓﻌ ﻼ‬
‫ﺃﻭ ﺗﺮﻛﺎ ﻣﺘﻌﻤﺪﺍ ﻟﻠﻜﺬﺏ ﻓﻲ ﺫﻟﻚ ﻣﻘﺮﻭﻧ ﺎ ﺑ ﺬﻛﺮ ﺍﺳ ﻢ ﷲ ﺗﻌ ﺎﻟﻰ ﻧﺤ ﻮ ﺃﻥ ﻳﻘ ﻮﻝ‪ :‬ﻭﷲ ﻣ ﺎ ﻓﻌﻠ ﺖ ﻛ ﺬﺍ‬
‫ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻓﻌﻠﻪ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﻭﷲ ﻟﻘﺪ ﻓﻌﻠﺖ ﻛﺬﺍ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧ ﻪ ﻟ ﻢ ﻳﻔﻌﻠ ﻪ‪ ،‬ﺃﻭ ﻳﻘ ﻮﻝ‪ :‬ﻭﷲ ﻣ ﺎ ﻟﻬ ﺬﺍ‬
‫ﻋﻠﻲ ﺩﻳﻦ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﻟﻪ ﻋﻠﻴﻪ ﺩﻳﻨﺎ ﻓﻬﺬﺍ ﺗﻔﺴﻴﺮ ﻳﻤﻴﻦ ﺍﻟﻐﻤﻮﺱ‪ .‬ﻭﺃﻣﺎ ﻳﻤﻴﻦ ﺍﻟﻠﻐ ﻮ ﻓﻘ ﺪ ﺍﺧﺘﻠ ﻒ ﻓ ﻲ‬
‫ﺗﻔﺴﻴﺮﻫﺎ‪ ،‬ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻫﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻜﺎﺫﺑ ﺔ ﺧﻄ ﺄ ﺃﻭ ﻏﻠﻄ ﺎ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ ﺃﻭ ﻓ ﻲ ﺍﻟﺤ ﺎﻝ ﻭﻫ ﻲ ﺃﻥ‬
‫ﻳﺨﺒﺮ ﻋﻦ ﺍﻟﻤﺎﺿﻲ ﺃﻭ ﻋﻦ ﺍﻟﺤﺎﻝ ﻋﻠﻰ ﺍﻟﻈﻦ ﺃﻥ ﺍﻟﻤﺨﺒﺮ ﺑﻪ ﻛﻤﺎ ﺃﺧﺒ ﺮ ﻭﻫ ﻮ ﺑﺨﻼﻓ ﻪ ﻓ ﻲ ﺍﻟﻨﻔ ﻲ ﺃﻭ‬
‫ﻓﻲ ﺍﻹﺛﺒﺎﺕ((‪.‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ٣/٣‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ‬
‫ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٠٧/٣‬ﻭﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،١٩١/٢‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ‬
‫ﺍﻟﻬﻤﺎﻡ ‪ ،٦٠/٥‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٥١/٢‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪،٣٠٠/٤‬ﻭ ﺍﻟﺒﺤﺮﺍﻟﺮﺍﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٠٦/٧‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٢٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫‪٢٠٢‬‬
‫ْﻁ ٌﻝ‪ .‬ﺃﻱ ﺃﻛﺒﺮ ﺭﺃﻳ ﻪ ﺃﻧ ﻪ ﻟ ﻴﺲ ﻋﻠﻴ ﻪ ﺣ ﻖ ﻭﺳ ﻌﻪ ﺫﻟ ﻚ ﺍﻋﺘﺒ ﺎﺭﺍ ً‬ ‫‪  =١٠٠‬ﺃَﻧﱠﻪُ ُﻣﺑ ِ‬
‫ﻟﻠﻐﺎﻟﺐ ﺃﻱ ﻏﺎﻟﺐ ﺭﺃﻳﻪ ﻛﻤﺎ ﻓﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ)‪"(٢)«(١‬ﺑﻴﺮﻱ"‪.‬‬

‫ﺻﺎﺋِ ِﻡ ﺃ َ ْﺧ ﺫًﺍ ِﻣ ْﻥ ﻗَ ْﻭ ِﻟ ِﻬ ْﻡ ﻟَ ْﻭ‬

‫ﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ﻋﻠَ ْﻳ َﻬﺎ َﻭ َ‬‫‪ =١٠١‬ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳَ ْﻠﺯَ َﻡ ْﺍﻷ َ ْﻛﺛ َ ُﺭ َ‬
‫ﻋ َﻣ ًﻼ‬ ‫ﺻ َﻼﺓ ُ ﻳَ ْﻭ ٍﻡ َﻭﻟَ ْﻳﻠَ ٍﺔ َ‬ ‫ﺻ َﻼﺓٍ ﺗ َ ْﻠﺯَ ُﻣ ﻪُ َ‬ ‫ﺷ ﱠﻙ ﺃَﻧﱠ َﻬ ﺎ ﺃَﻳﱠ ﺔُ َ‬ ‫ﺻ َﻼﺓ ً َﻭ َ‬ ‫ﺗ َ َﺭ َﻙ َ‬
‫ﺻ ﻳَﺎ ٌﻡ‪ ،‬ﺃ َ ْﻭ ِﻋﺗْ ٌﻖ‪ ،‬ﺃ َ ْﻭ‬ ‫ﺻ َﻼﺓ ٌ ﺃ َ ْﻡ ِ‬ ‫ﻭﺭ َﻫ ْﻝ ُﻫ َﻭ َ‬ ‫ﺱ ﺷ ﱠَﻙ ﻓِ ﻲ ْﺍﻟ َﻣ ْﻧ ﺫُ ِ‬ ‫ﺎﻁ‪ْ .‬ﺍﻟﺧ ِ‬
‫َﺎﻣ ُ‬ ‫ِﺑ ِﺎﻻ ْﺣﺗِﻳَ ِ‬
‫ﻲ ﻧَ ْﺫ ٌﺭ ﻓَﻌَﻠَ ْﻳ ِﻪ‬ ‫ﻳﻥ ﺃ َ ْﺧﺫًﺍ ِﻣ ْﻥ ﻗَ ْﻭ ِﻟ ِﻬ ْﻡ‪ :‬ﻟَ ْﻭ ﻗَﺎ َﻝ‪َ :‬‬
‫ﻋﻠَ ﱠ‬ ‫ﺻ َﺩﻗَﺔٌ ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﺗ َ ْﻠﺯَ َﻣﻪُ َﻛﻔﱠ َ‬
‫ﺎﺭﺓ ُ ﻳَ ِﻣ ٍ‬ ‫َ‬
‫ﻭﺭ َﻛﻌَ َﺩ ِﻡ ﺗ َ ْﺳ ِﻣﻳَﺗِ ِﻪ‬ ‫ْ‬
‫ﺷ ﱠﻙ ﻓِﻲ ﺍﻟ َﻣ ْﻧﺫُ ِ‬ ‫َ‬
‫ﻳﻥ ؛ ِﻷ ﱠﻥ ﺍﻟ ﱠ‬ ‫ﺎﺭﺓ ُ ﻳَ ِﻣ ٍ‬‫َﻛﻔﱠ َ‬
‫ﻕ‪ ،‬ﺃ َ ْﻭ ِﺑ ْﺎﻟﻌَﺗ َ ﺎ ِ‬
‫ﻕ ﻓَﻳَ ْﻧﺑَ ِﻐ ﻲ ﺃ َ ْﻥ ﻳَ ُﻛ ﻭﻥَ‬ ‫ﺎﻟﻁ َﻼ ِ‬‫ﻑ ِﺑ ﺎ َ ﱠ ِ‪ ،‬ﺃ َ ْﻭ ِﺑ ﱠ‬ ‫ﺷ ﱠﻙ َﻫ ْﻝ َﺣﻠَ َ‬ ‫ِﺱ َ‬‫ﺳﺎﺩ ُ‬ ‫ﺍﻟ ﱠ‬
‫ﺎﻁ ًﻼ‪،‬‬‫َﺣ ِﻠﻔُﻪُ ﺑَ ِ‬
‫‪  =١٠١‬ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳَ ْﻠﺯَ َﻡ ْﺍﻷ َ ْﻛﺛ َ ُﺭ َ‬
‫)‪(٤‬‬
‫ﺻﺎﺋِ ِﻡ)‪ (٣‬ﺍﻟ ﺦ‪ .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ‬
‫ﻋﻠَﻰ ﺍﻟ ﱠ‬
‫ﻋﻠَ ْﻳ َﻬﺎ َﻭ َ‬
‫ﺃﻥ ﺍﻟﺸﻚ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟ ﺼﻼﺓ ﻓ ﻲ ﺗﻌﻴ ﻴﻦ ﺍﻟﻔﺎﺋﺘ ﺔ ﻣ ﻊ ﺍﻟﺠ ﺰﻡ ﺑﺄﻧﻬ ﺎ ﻭﺍﺣ ﺪﺓ ﻓ ﻼ ﻳﺨ ﺮﺝ ﻋ ﻦ‬
‫ﺍﻟﻌﻬﺪﺓ ﺇﻻ ﺑﻘﻀﺎء ﺍﻟﺨﻤﺲ ﻭﺍﻟﺸﻚ ﻓﻲ ﺍﻟ ﺼﻴﺎﻡ ﻟ ﻴﺲ ﻋﻠ ﻰ ﻭﺯﺍﻧ ﻪ ﻷﻧ ﻪ ﻣﺘ ﺮﺩﺩ ﻓﻴﻤ ﺎ ﻋﻠﻴ ﻪ‬
‫ﻣ ﻦ ﺍﻷﻗ ﻞ ﻭﺍﻷﻛﺜ ﺮ‪ ،‬ﻭﻗ ﻀﻴﺔ ﻛﻼﻣﻬ ﻢ ﻓ ﻲ ﻧﻈ ﺎﺋﺮﻩ ﺍﻷﺧ ﺬ ﺑﺎﻷﻗ ﻞ‪ ،‬ﻷﻧ ﻪ ﺍﻟﻤﺘ ﻴﻘﻦ‬
‫ﻱ")‪.(٥‬‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﱠ‬
‫ﻴﺮﻱ" ﻣﺎ ﻳﻘﺘﻀﻲ ﺃﻧﱠﻪ ﻋﻨﺪ ﺍﺳﺘﻮﺍء ﺍﻟﻈ ِّﻦ ﻳﺄﺧﺬ ﺑ ﺎﻷﻛﺜﺮ ﻭﻋﻠﻴ ﻪ‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﻗﺪﱠﻣﻨﺎ ﻋﻦ " ﺍﻟ ِﺒ ِ‬
‫)‪(١‬‬ ‫)‪(٦‬‬
‫ﻒ" ﻣﻦ ﺃﻧﱠﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺰﻡ ﺍﻷﻛﺜﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﻣﺘﺠ ﻪ ‪.‬‬ ‫ﻓﻤﺎ ﺫﻛﺮﻩ "ﺍﻟ ُﻤﺼ ِﻨّ ُ‬

‫)‪»(١‬ﺍﻟﻔﺘ ﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ «‪ :‬ﻟﻺﻣ ﺎﻡ ﺃﺑ ﻲ ﺍﻟﻔ ﺘﺢ ﻅﻬﻴ ﺮ ﺍﻟ ﺪﻳﻦ ﻋﺒ ﺪ ﺍﻟﺮﺷ ﻴﺪ ﺑ ﻦ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﺑ ﻦ ﻋﺒ ﺪ‬
‫ﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٤٠‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٣٥٣/٣‬ﻣﻌﺠ ﻢ‬ ‫ﺍﻟ ﺮﺯﺍﻕ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠ ﱠ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.٢٢٠/٥‬‬
‫)‪(٢‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٧٤/٤‬‬
‫)‪(٣‬ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﻲ ﺫﻛﺮﻫ ﺎ ﺍﻟﻤ ﺼﻨﻒ ﻋﻨ ﺪ ﻗﻮﻟ ﻪ‪)) :‬ﻫﻨ ﺎ ﻓ ﺮﻭﻉ ﻟ ﻢ ﺃﺭﻫ ﺎ ﺍﻵﻥ‪:‬‬
‫ﺍﻷﻭﻝ ﻟ ﻮ ﻛ ﺎﻥ ﻋﻠﻴ ﻪ ﺩﻳ ﻦ ﻭﺷ ﻚ ﻓ ﻲ ﻗ ﺪﺭﻩ‪ ...‬ﺍﻟ ﺦ((‪ .‬ﻭﻓ ﺮﺽ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ‪ :‬ﺷ ﻚ ﻓﻴﻤ ﺎ ﻋﻠﻴ ﻪ ﻣ ﻦ‬
‫ﺖ ﻓﻴﻤﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻌ ﺪﺓ ﺃﻁ ﻼﻕ ﺃﻭ ﻭﻓ ﺎﺓ‪ .‬ﺫﻫ ﺐ ﺍﻟﻤ ﺼﻨﻒ ﺇﻟ ﻰ ﺍﻷﺧ ﺬ ﺑ ﺎﻷﻛﺜﺮ ﻗﻴﺎﺳ ﺎ‬ ‫ﺍﻟﺼﻴﺎﻡ ﻭﺷ ﱠﻜ ْ‬
‫ﻋﻠﻰ ﺍﻟﺸﻚ ﻓﻲ ﺻﻼﺓ ﺗﺮﻛﻬﺎ ﻓﺈﻧﻪ ﻳﻌﻴﺪ ﻳﻮﻣ ﺎ ً ﻭﻟﻴﻠ ﺔ ﺍﺣﺘﻴﺎﻁ ﺎ ً ﺑﻴﻨﻤ ﺎ ﺍُﻋﺘ ﺮﺽ ﻋﻠﻴ ﻪ ﻣ ﻦ ﻗﺒ ﻞ ﺍﻹﻣ ﺎﻡ‬
‫ﺍﻟﺤﻤﻮﻱ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺸﺎﺭﺡ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫)‪(٤‬ﺃﻱ‪ :‬ﺍﻟﺠﻮﺍﺏ ﻋﻠﻴﻪ‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٠/١‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺍﻟﺼﻴﺎﻡ‪.‬‬

‫‪٢٠٣‬‬
 ‫ﻭﺍﻋﻠ ﻢ ﺃﻧﱠ ﻪ ﺍﺳ ﺘﻔﻴﺪ ﻣ ﻦ ﻛﻼﻣﻬ ﻢ ﱠ‬
‫ﺃﻥ ﻓ ﻲ ﺍﻟﺒﻨ ﺎء ﻋﻠ ﻰ ﺍﻷﻗ ﻞ ﻭﺍﻷﺧ ﺬ ﺑ ﺎﻷﻛﺜﺮ ﻋﻨ ﺪ ﺍﺳ ﺘﻮﺍء‬
‫ﻟﻈ ِّﻦ‪ (٢)/‬ﺧﻼﻓﺎ ً‪.‬‬
‫ﺍ ﱠ‬
‫ﻲ ﺃَﻧﱠ ﻪُ‬ ‫‪ =١٠٢‬ﺛ ُ ﱠﻡ َﺭﺃَﻳْﺕ ْﺍﻟ َﻣ ْﺳﺄَﻟَﺔَ ِﻓﻲ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ِﻓﻲ ﺷ َِّﻙ ْﺍﻷ َ ْﻳ َﻣ ِ‬
‫ﺎﻥ‪َ :‬ﺣﻠَ َ‬
‫ﻑ َﻭﻧَ ِﺳ َ‬
‫ﻕ‬‫ﻕ‪ ،‬ﺃ َ ْﻭ ﺑِ ْﺎﻟﻌَﺗَﺎ ِ‬ ‫ﺑِﺎ َ ﱠ ِ ﺗَﻌَﺎﻟَﻰ‪ ،‬ﺃ َ ْﻭ ﺑِ ﱠ‬
‫ﺎﻟﻁ َﻼ ِ‬
‫ﺍﺯﻳﱠ ِﺔ«)‪ (٣‬ﺍﻟ ﺦ‪ .‬ﺃﻗ ﻮﻝ ﻓﻴ ﻪ ﺃﻥ ﻓ ﻲ‬ ‫‪  =١٠٢‬ﺛ ُ ﱠﻡ َﺭﺃ َ ْﻳ ﺕ ْﺍﻟ َﻣ ﺳْﺄَﻟَ ِﺔ ﻓِ ﻲ » ْﺍﻟﺑَ ﱠﺯ ِ‬
‫ﻭﺷﻚ‪ .‬ﻭﻻ ﺷﺒﻬﺔ ﺃﻥ ﻓﻲ ﺍﻟﻨﺴﻴﺎﻥ ﻏﻴﺮ‬ ‫ﱠ‬ ‫» ْﺍﻟﺒَ ﱠﺰ ِﺍﺯﻳﱠ ِﺔ«ﺣﻠﻒ ﻭﻧﺴﻲ‪ .‬ﻭﺍﻟﺬﻱ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ :‬ﺣﻠﻒ‬
‫ﻱ")‪.(٤‬‬ ‫ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ " َﺣ َﻤ ِﻮ ّ‬
‫ﺐ ﻋﻠ ﻰ ﺍﻟﻨ ﺴﻴﺎﻥ ﺑ ﻞ ﻳ ﺴﺘﻠﺰﻣﻪ‪ ،‬ﺛ ﻢ ﺭﺃﻳ ﺖ ﺑﺨ ﻂ‬ ‫ﺸ ﱠﻚ ﻳﺘﺮﺗ ُ‬ ‫ﻷﻥ ﺍﻟ ﱠ‬‫ﺎﻫﺮ؛ ﱠ‬ ‫ﻭﻓﻴ ﻪ ﻧﻈ ٌﺮ ﻅ ٌ‬
‫ﻮﻥ‬ ‫ﻴﺨﻨَﺎ")‪ (٥‬ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﻭﺍﻟﻨ ﺴﻴﺎﻥ ﻭﺇﻥ ﻛ ﺎﻥ ﻣﻐ ﺎﻳﺮﺍ ً ﱠﺇﻻ ﱠ‬
‫ﺃﻥ ﺍﻟﺤﻜ ﻢ ﻓ ﻲ ﺍﻟ ﱠ‬
‫ﺸ ِّﻚ ﻳﻜ ُ‬ ‫ﺷ ِ‬ ‫" َ‬
‫ﺸﺎﻙ‪ ،‬ﻷﻧﱠ ﻪ‬‫ﻷﻥ ﺍﻟﻨﺎﺳﻲ ﻛ ﺎﻥ ﻋﺎﻟﻤ ﺎ ً ﻭﺫﺍﻛ ﺮﺍ ً ﻟﻤ ﺎ ﺣﻠ ﻒ ﺑ ﻪ ﻭﻻ ﻛ ﺬﻟﻚ ﺍﻟ ﱠ‬ ‫ﻣﻌﻠﻮﻣﺎ ً ﺑﺎﻷﻭﻟﻰ‪ ،‬ﱠ‬
‫ﻱ")‪.(٦‬‬
‫ﻳﺼﺪﻕ ﺑﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﺘﻘﺪﻡ ﺍﻟﺸﻚ ﻋﻠﻢ(( ﻓﻴﺴﻘﻂ ﻣﺎ ﻗﺎﻟﻪ "ﺍﻟ َﺤ َﻤ ِﻮ ّ‬
‫‪ =١٠٣‬ﻓَ َﺣ ِﻠﻔُﻪُ ﺑَ ِ‬
‫ﺎﻁ ٌﻝ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪،‬‬
‫ﺎﻁ ٌﻝ‪ .‬ﺃﻱ ﻓﻼ ﺷﻲء ﻋﻠﻴﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻣﺎ ﺍﻟﻄ ﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﻓﺈﻧﱠﻬﻤ ﺎ‬ ‫‪  =١٠٣‬ﻓَ َﺣ ِﻠﻔُﻪُ ﺑَ ِ‬
‫ﺐ ﺍﻟﻜﻔ ﺎﺭﺓ ُ ﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ‬ ‫ﻓﻸﻥ ﺍﻷﺻ َﻞ ﺑ ﺮﺍءﺓ ُ ﺍﻟﺬﻣ ِﺔ ﻓ ﻼ ﺗﺠ ُ‬
‫ﱠ‬ ‫ﺸ ِّﻚ‪ ،‬ﻭﺃ ﱠﻣﺎ ﺍﻟﺤﻠﻒ ﺑﺎﻪﻠﻟ‬ ‫ﻻ ﻳﻘﻌﺎﻥ ﺑﺎﻟ ﱠ‬
‫ﻱ")‪.(٧‬‬ ‫ﺍﻧﺘﻬﻰ‪ .‬ﻭﻓﻴﻪ ﺗﺄﻣﻞ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٨٦/٢‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪./٦٠/‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ٢٦٤/٤‬ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ) ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١١/١‬‬
‫)‪(٥‬ﻫﻮ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺇﺳﻜﻨﺪﺭ‪ ،‬ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺤﺴﻴﻨﻲ‪ ،‬ﺍﻟ ﺴﻴﻮﺍﺳﻲ ﺍﻟ ﻀﺮﻳﺮ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪١١٤٨‬ﻫـ‪ ،‬ﻭﺍﻟﺪ ﺃﺑﻲ ﺍﻟ ﺴﻌﻮﺩ ـ ﺻ ﺎﺣﺐ ﻫ ﺬﺍ ﺍﻟﻤﺨﻄ ﻮﻁ ـ ﻭﺫﻟ ﻚ ﻷﻥ ﺃﺑ ﺎ ﺍﻟ ﺴﻌﻮﺩ ﻗ ﺎﻝ ﻓ ﻲ ﻣﻘﺪﻣﺘ ﻪ‬
‫ﻟﻬ ﺬﺍ ﺍﻟﻤﺨﻄ ﻮﻁ‪ )) :‬ﻋﻤ ﺪﺓ ﺍﻟﻨ ﺎﻅﺮ ﻋﻠ ﻰ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ (( ﻕ‪ ،١‬ﻭﻓ ﻲ ﻣﻘﺪﻣ ﺔ ﻛﺘﺎﺑ ﻪ‪ )) :‬ﻓ ﺘﺢ‬
‫ﺍﻟﻤﻌﻴﻦ ﻋﻠﻰ ﺷ ﺮﺡ ﺍﻟﻌﻼﻣ ﺔ ﻣ ﻼ ﻣ ﺴﻜﻴﻦ (( ‪ ٢/١‬ﻣ ﺎ ﻧ ﺼﻪ‪ )) :‬ﻭﺍﻋﻠ ﻢ ﺃﻧ ﻲ ﺇﺫﺍ ﻋ ﺰﻭﺕ ﺷ ﻴﺌﺎ ﻣ ﻦ‬
‫ﺍﻟﻤ ﺴﺎﺋﻞ ﻟ ﺸﻴﺨﻨﺎ‪ ،‬ﻓ ﺎﻟﻤﺮﺍﺩ ﺑ ﻪ ﺷ ﻴﺨﻨﺎ ﺍﻟﻮﺍﻟ ﺪ (( ﺍﻫ ـ ﻛﻼﻣ ﻪ‪ .‬ﻗ ﺎﻝ ﻋﻨ ﻪ ﺍﻟﺠﺒﺮﺗ ﻲ ﺻ ﺎﺣﺐ ﻛﺘ ﺎﺏ‬
‫ﻋﺠﺎﺋ ﺐ ﺍﻵﺛ ﺎﺭ‪ )) :‬ﺇﻣ ﺎﻡ ﺍﻷﺋﻤ ﺔ‪ ،‬ﺷ ﻴﺦ ﺍﻟ ﺸﻴﻮﺥ‪ ،‬ﻭﺃﺳ ﺘﺎﺫ ﺍﻷﺳ ﺎﺗﺬﺓ‪ ،‬ﻋﻤ ﺪﺓ ﺍﻟﻤﺤﻘﻘ ﻴﻦ ﻭﺍﻟﻤ ﺪﻗﻘﻴﻦ‪،‬‬
‫ﺍﻟﺤﺴﻴﺐ ﺍﻟﻨﺴﻴﺐ‪ ،‬ﺍﻟ ﺴﻴﺪ ﻋﻠ ﻲ ﺑ ﻦ ﻋﻠ ﻲ ﺇﺳ ﻜﻨﺪﺭ‪ ،‬ﺍﻟﺤﻨﻔ ﻲ ﺍﻟ ﺴﻴﻮﺍﺳﻲ ﺍﻟ ﻀﺮﻳﺮ‪ ،‬ﺃﺧ ﺬ ﻋ ﻦ ﺍﻟ ﺸﻴﺦ‬
‫ﺃﺣﻤﺪ ﺍﻟﺸﻮﺑﺮﻱ‪ ،‬ﻭﺍﻟﺸﺮﻧﺒﻼﻟﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒ ﺪ ﷲ ﺍﻟﺘﺤﺮﻳ ﺮﻱ ﺍﻟﺤﻨﻔﻴ ﻴﻦ‪ ،‬ﻭﺃﺧ ﺬ ﺍﻟﺤ ﺪﻳﺚ‬
‫ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻟﺒﺎﺑﻠﻲ‪ ،‬ﻭﺍﻟﺸﺒﺮﺍﻣﻠﺴﻲ‪ ،‬ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﺳﺒﺐ ﺗﻠﻘﻴﺒﻪ ﺑﺈﺳﻜﻨﺪﺭ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﺩﺭﻭﺳﺎ ﺑﺠ ﺎﻣﻊ‬
‫ﺇﺳﻜﻨﺪﺭ ﺑﺎﺷﺎ ﺑﺒﺎﺏ ﺍﻟﺨﺮﻕ‪ ،‬ﻭﻛﺎﻥ ﻋﺠﻴﺒ ﺎ ﻓ ﻲ ﺍﻟﺤﻔ ﻆ‪ ،‬ﻭﺍﻟ ﺬﻛﺎء‪ ،‬ﻭﺣ ﺪﺓ ﺍﻟﻔﻬ ﻢ‪ ،‬ﻭﺣ ﺴﻦ ﺍﻹﻟﻘ ﺎء ((‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻋﺠﺎﺋﺐ ﺍﻵﺛﺎﺭ ﻟﻠﺠﺒﺮﺗﻲ ‪.٢٣٢/١‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١١/١‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١١/١‬‬

‫‪٢٠٤‬‬
‫ﺎﻁ ٌﻝ)‪ :(١‬ﱠﺇﻻ ﺃﻥ ﻳﺘ ﺬﻛﺮ ﻛﻤ ﺎ ﻓ ﻲ‬
‫ﻒ"‪ :-‬ﻓَ َﺣ ِﻠﻔُ ﻪُ ﺑَ ِ‬
‫ﻱ" ‪ -‬ﺑﻌﺪ ﻗﻮﻝ "ﺍﻟﻤ ﺼ ِﻨّ ِ‬
‫ﻴﺮ ﱡ‬
‫ﻭﻗﺎﻝ "ﺍﻟ ِﺒ ِ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻴﺮﺓِ« ﻋ ﻦ »ﻓﺘ ﺎﻭﻯ‪ /‬ﻣ ﺎ ﻭﺭﺍء ﺍﻟﻨﻬ ﺮ« ﻋ ﻦ "ﺃﺑ ﻲ ﻧَ ٍ‬
‫ﺼﺮ ﺍﻟﺪﺑُﻮ ِﺳ ﻲ"‪ .‬ﻭﻓ ﻲ‬ ‫»ﺍﻟ ﺬﱠ ِﺧ َ‬
‫ﺍﻟﺨﺰﺍﻧَ ِﺔ«‪ :‬ﺭﺟﻞ ﻳﻌﻠﻢ ﺃﻧﱠ ﻪ ﻛ ﺎﻥ ﺣﻠ ﻒ‪ (٤)/‬ﺑﻄ ﻼﻕ ﻛ ِّﻞ ﺍﻣ ﺮﺃﺓٍ ﻳﺘﺰﻭﺟﻬ ﺎ ﻭﻻ ﻳ ﺪﺭﻱ ﺃﻧﱠ ﻪ‬ ‫» ِ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫ﻛﺎﻥ ﺑﺎﻟﻐﺎ ً ﻭﻗﺖ ﺍﻟﻴﻤﻴﻦ ﺃﻡ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻓﺘﺰﻭﺝ ﻻ ﻳﺤﻨﺚ‪ ، /‬ﻷﻧﱠﻪ ﺷ ﱠﻚ ﻓ ﻲ ﺻ ﺤﺔ ﺍﻟﻴﻤ ﻴﻦ‬
‫ﺪﺭﻙ)‪ (٧‬ﺍﻫـ‪.‬‬‫ﺍﻧﺘﻬﻰ‪ .‬ﻭﻓﻲ »ﺍﻟﺬﱠ ِﺧﻴﺮﺓِ«‪ :‬ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﱠﻪ ُﻣ ِ‬
‫ﻑ‬‫ﺷ ْﺭ ِﻁ َﻭﻳَ ْﻌ ِﺭ ُ‬ ‫ﻑ ُﻣﻌَ ِﻠّﻘً ﺎ ﺑِﺎﻟ ﱠ‬ ‫ﻑ ﺃَﻧﱠ ﻪُ َﺣﻠَ َ‬ ‫‪َ =١٠٤‬ﻭﻓِ ﻲ ْﺍﻟﻳﺗﻳ َﻣ ِﺔ ﺇﺫَﺍ َﻛ ﺎﻥَ ﻳَ ْﻌ ِﺭ ُ‬
‫ﺇﻥ َﻛ ﺎﻥَ ِﺑ ﺎ َ ﱠ ِ ﺃ َ ْﻡ َﻛ ﺎﻥَ‬ ‫ﱠﺍﺭ َﻭﻧ َْﺣ ُﻭﻩُ ﱠﺇﻻ ﺃَﻧﱠ ﻪُ َﻻ ﻳَ ْﺩ ِﺭﻱ ْ‬ ‫ﻁ‪َ ،‬ﻭ ُﻫ َﻭ ُﺩ ُﺧ ﻭ ُﻝ ﺍﻟ ﺩ ِ‬ ‫ﺷ ْﺭ َ‬‫ﺍﻟ ﱠ‬
‫ﻋﻠَ ْﻳ ِﻪ ﻗَﺎ َﻝ‪:‬‬ ‫ﻁ َﻣﺎﺫَﺍ ﻳَ ِﺟ ُ‬
‫ﺏ َ‬ ‫ﺷ ْﺭ َ‬
‫ﻕ ﻓَﻠَ ْﻭ ُﻭ ِﺟ َﺩ ﺍﻟ ﱠ‬ ‫ِﺑ ﱠ‬
‫ﺎﻟﻁ َﻼ ِ‬
‫ﻑ ُﻣ ْﺳ ِﻠ ًﻣﺎ‪،‬‬‫ﺇﻥ َﻛﺎﻥَ ْﺍﻟ َﺣﺎ ِﻟ ُ‬ ‫ﻋﻠَﻰ ْﺍﻟﻳَ ِﻣ ِ‬
‫ﻳﻥ ﺑِﺎ َ ﱠ ِ ﺗَﻌَﺎﻟَﻰ ْ‬ ‫‪ =١٠٥‬ﻳُ ْﺣ َﻣ ُﻝ َ‬
‫ﺇﺫﺍ‬ ‫‪َ  =١٠٤‬ﻭﻓِ ﻲ » ْﺍﻟﺗﺗ َﻣ ِﺔ«)‪(٨‬ﺍﻟ ﺦ‪ .‬ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ ﻭﻓ ﻲ »ﺍﻟﻴَﺘِﻴ َﻤ ِﺔ«‬
‫)‪(٩‬‬

‫ﻛﺎﻥ ﻳﻌﺮﻑ ﺃﻧﱠﻪ ﺣﻠﻒ ﻣﻌﻠﻘﺎ ً ﺍﻟﺦ‪.‬ﺫﻛﺮﻩ ﺑﻄﺮﻳﻖ ﺍﻟﻤﻘﺎﺑﻠﺔ ﻟﻌﺒﺎﺭﺓ » ﱠ‬

‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﻟﻤ ﺎ ﺑﻴﻨﻬﻤ ﺎ‬
‫ﻷﻥ ﺑﻄ ﻼﻥ ﺍﻟﺤﻠ ﻒ ﻋﻠ ﻰ ﻣ ﺎ ﺫﻛ ﺮﻩ ﻓ ﻲ» ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﺻ ﺎﺩﻕ ﺑﻤ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ‬ ‫ﻣ ﻦ ﺍﻟﺘﻨ ﺎﻓﻲ ﱠ‬
‫ﺍﻟﺤﻠﻒ ﻣﻌﻠﻘﺎ ً ﺃﻭ ﻣﻨ ّﺠﺰﺍً‪ ،‬ﻭﻳﻤﻜﻦ ﺩﻓﻊ ﺍﻟﺘﻨﺎﻓﻲ ﺑﻴﻨﻬﻤﺎ ﺑﺤﻤ ﻞ ﻛ ﻼﻡ » ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﻋﻠ ﻰ ﻣ ﺎ‬
‫َﻴﺨﻨﺎ"‪.‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﺤﻠﻒ ﺑﺎﻟﺘﻌﻠﻴﻖ ﻛﺬﺍ ﺑﺨﻂ "ﺷ ِ‬

‫)‪(١‬ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﺣﻠﻔ ﻪ ﺑ ﺎﻟﻄﻼﻕ‪ ،‬ﻭﻟ ﻴﺲ ﻛﻤ ﺎ ﻧﻘ ﻞ ﺍﻟﺒﻴ ﺮﻱ ﻋ ﻦ ﺍﻟ ﺬﺧﻴﺮﺓ‪ ،‬ﻭﻫ ﺬﺍ ﻧ ﺼﻪ‪ )) :‬ﻓ ﻲ‬
‫ﻓﺘﺎﻭﻯ ﻣﺎ ﻭﺭﺍء ﺍﻟﻨﻬﺮ ﺳﺌﻞ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺪﺑﻮﺳﻲ ﻋﻤﻦ ﺣﻠ ﻒ ﻭﻧ ﺴﻲ ﺃﻧ ﻪ ﺣﻠ ﻒ ﺑ ﺎﻪﻠﻟ ﺃﻭ ﺑﺎﻟ ﺼﻴﺎﻡ ﺃﻭ‬
‫ﺑ ﺎﻟﻄﻼﻕ ﻗ ﺎﻝ‪ :‬ﺣﻠﻔ ﻪ ﺑ ﺎﻟﻄﻼﻕ ﺇﻻ ﺃﻥ ﻳ ﺬﻛﺮﻩ ﻛ ﺬﺍ ﻓ ﻲ ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴ ﺔ (( ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ‬
‫‪١٤٠/٢‬ﻭ‪.١٤١‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ١٠٢‬ﺍ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪»(٣‬ﻓﺘ ﺎﻭﻯ ﻣ ﺎﻭﺭﺍء ﺍﻟﻨﻬ ﺮ«‪ :‬ﻟ ﻢ ﺃﺟ ﺪ ﻟ ﻪ ﺗﺮﺟﻤ ﺔ‪ ،‬ﻭﺇﻧﱠﻤ ﺎ ﺫﻛ ﺮﻩ ﺣ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ﻓ ﻲ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫‪ ،١٢٢٩/٢‬ﻓﻘﺎﻝ‪)) :‬ﻓﺘﺎﻭﻯ ﻣﺎﻭﺭﺍء ﺍﻟﻨﻬﺮ ﺫﻛﺮﻫﺎ ﻓﻲ ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ((‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪١٢٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٢٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻳﺸﺘﺮﻁ ﻓﻲ ﺻﺤﺔ ﺍﻧﻌﻘﺎﺩ ﺍﻟﻴﻤﻴﻦ ﻭﺑﻘﺎﺋﻪ ﺷﺮﺍﺋﻂ ﻓﻲ ﺍﻟﺤﺎﻟﻒ‪ .‬ﻣﻨﻬﺎ ﺍﻟﺒﻠﻮﻍ‪ :‬ﻓﻼ ﺧﻼﻑ ﺑ ﻴﻦ ﺍﻟﻔﻘﻬ ﺎء‬
‫ﺑ ﺄﻥ ﻳﻤ ﻴﻦ ﺍﻟ ﺼﻐﻴﺮ ﻻ ﻳﻨﻌﻘ ﺪ ﻷﻧ ﻪ ﻏﻴ ﺮ ﻣﻜﻠ ﻒ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٩/٧‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ‬
‫ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٥٦/٤‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،١٨١/٦‬ﻭﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٣٨٥/٩‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٤١٩/١‬‬
‫)‪»(٨‬ﺍﻟﺘﺘﻤ ﺔ«‪ :‬ﻫ ﻲ »ﺗﺘﻤ ﺔ ﺍﻟﻔﺘ ﺎﻭﻯ«‪ :‬ﻷﺑ ﻲ ﺍﻟﻤﻌ ﺎﻟﻲ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑﺮﻫ ﺎﻥ ﺍﻟ ﺪﻳﻦ ﺻ ﺎﺣﺐ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ‪٦١٦‬ﻫـ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،٣٤٣/١‬ﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء‪./١٥/‬‬
‫)‪(٩‬ﻓﻲ ﻣﺘﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮﺍﻟﺬﻱ ﺑﻴﻦ ﻳﺪﻱ )ﺍﻟﻴﺘﻴﻤﺔ( ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺸﺎﺭﺡ ﻟﻬﺬﻩ ﺍﻟﻨﺴﺦ‪ .‬ﻭﺍﻟﻴﺘﻴﻤﺔ ﺍﺳﻤﻬﺎ‬
‫»ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ ﻓﻲ ﻓﺘﻮﻯ ﺃﻫﻞ ﺍﻟﻌﺼﺮ «‪ :‬ﻟﻺﻣ ﺎﻡ ﻋ ﻼء ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﷴ ﺍﻟﺘﺮﺟﻤ ﺎﻧﻲ‬
‫ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ‪٦٤٥‬ﻫ ـ ﺃﺷ ﺎﺭ ﺍﻟﺰﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧﻬ ﺎ ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ‪،٢٠٤٩/٢‬‬
‫ﻭﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ‪ ،١٢٥/٢‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ‪ ،٢١٠/٥‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٨٦/٧‬‬

‫‪٢٠٥‬‬
 ‫ﻋﻠَﻰ ْﺍﻟﻳَ ِﻣ ِ‬
‫ﻳﻥ ِﺑﺎ َ ﱠ ِ ﺗَﻌَﺎﻟَﻰ)‪ .(١‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻈﱠ ﺎﻫﺮ ﻷ ﱠﻥ ﺍﻟﺤﻠﻒ‬ ‫‪ =١٠٥‬ﻳُ ْﺣ َﻣ ُﻝ َ‬
‫ﻲ ﺃ َ ْﻳ َﻣﺎﻧً ﺎ َﻛ ِﺛﻳ َﺭﺓ ً َ‬
‫ﻏ ْﻳ َﺭ‬ ‫ﻋﻠَﻳْﻙ ؟ ﻗَ ﺎ َﻝ‪ :‬ﺃ َ ْﻋﻠَ ُﻡ ﺃ َ ﱠﻥ َ‬
‫ﻋﻠَ ﱠ‬ ‫‪ِ =١٠٦‬ﻗﻳ َﻝ ﻟَﻪُ‪َ :‬ﻛ ْﻡ ﻳَ ِﻣﻳﻧًﺎ َ‬
‫ﻋ َﺩ َﺩﻫَﺎ‪،‬‬
‫ﻑ َ‬ ‫ﺃ َ ِﻧّﻲ َﻻ ﺃَﻋ ِْﺭ ُ‬
‫ﺻﻧَ ُﻊ ؟ ﻗَﺎ َﻝ‪:‬‬‫‪َ =١٠٧‬ﻣﺎﺫَﺍ ﻳَ ْ‬
‫ﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﻏﻴ ﺮ ﻣ ﺸﺮﻭﻉ‪ ،‬ﻓﻴﺠ ﺐ ﺣﻤ ﻞ ﺍﻟﻤ ﺴﻠﻢ ﻋﻠ ﻰ ﺍﻹﺗﻴ ﺎﻥ ﺑﺎﻟﻤ ﺸﺮﻭﻉ ﺩﻭﻥ‬ ‫ﺑ ﱠ‬
‫ﻱ")‪.(٢‬‬
‫ﺍﻟﻤﺤﻈﻮﺭ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺑﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻏﻴﺮ ﻣ ﺸﺮﻭﻉ‪] .‬ﻫ ﻮ[)‪ (٣‬ﺍﻟﻨﻬ ﻲ ﻋ ﻦ ﺍﻟﺤﻠ ﻒ‬
‫ﻭﻭﺟﻬﻪ ﻛﻮﻥ ﺍﻟﺤﻠﻒ ﱠ‬
‫ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺑﻐﻴﺮ‬
‫‪  =١٠٦‬ﻗِﻳ َﻝ ﻟَﻪُ‪ .‬ﺃﻱ ﻟﺼﺎﺣﺐ »ﺍﻟﺘﺘَﻤ ِﺔ« ﺃﻱ ُ‬
‫ﺳﺌِ َﻞ ﺻﺎﺣﺐ »ﺍﻟﺘﺘَﻤ ِﺔ« ﻋ ﱠﻤ ﺎ ﺇﺫﺍ‬
‫ﺃﻥ ﻋﻠﻲ ﺃﻳﻤﺎﻧﺎ ً ﻛﺜﻴﺮﺓ ﺍﻟﺦ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻋﻠﻢ ّ‬
‫ﺻﻧَ ُﻊ‪ .‬ﻓﻴﻪ ‪/‬ﺍﻟﺘﻔﺎﺕ)‪ (٤‬ﻭﻭﺯﺍﻥ‪./‬‬
‫‪َ  =١٠٧‬ﻣﺎﺫَﺍ ﻳَ ْ‬
‫ﻋﻠَﻰ ْﺍﻷَﻗَ ِّﻝ ُﺣ ْﻛ ًﻣﺎ‪َ ،‬ﻭﺃ َ ﱠﻣﺎ ِﺍﻻ ْﺣ ِﺗﻳَﺎ ُ‬
‫ﻁ ﻓَ َﻼ ِﻧ َﻬﺎﻳَﺔَ ﻟَﻪُ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬ ‫‪ =١٠٨‬ﻳَ ْﺣ ِﻣ ُﻝ َ‬

‫)‪(١‬ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﻴﻤﻴﻦ‪ :‬ﺇ ﱠﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻚ ﻓﻲ ﺃﺻﻞ ﺍﻟﻴﻤﻴﻦ ﻫﻞ ﻭﻗﻌﺖ ﺃﻭ ﻻ‪ :‬ﻛﺸﻜﻪ ﻓﻲ ﻭﻗﻮﻉ ﺍﻟﺤﻠ ﻒ‬
‫ﺃﻭ ﺍﻟﺤﻠﻒ ﻭﺍﻟﺤﻨﺚ‪ ،‬ﻓﻼ ﺷﻲء ﻋﻠﻰ ﺍﻟﺸﺎﻙ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ؛ ﻷﻥ ﺍﻷﺻﻞ ﺑﺮﺍءﺓ ﺍﻟﺬﻣﺔ ﻭﺍﻟﻴﻘ ﻴﻦ ﻻ‬
‫ﺸﻚ ﻓ ﻲ ﺍﻟﻤﺤﻠ ﻮﻑ ﺑ ﻪ ﻛﻤ ﺎ ﺇﺫﺍ ﺣﻠ ﻒ ﻭﺣﻨ ﺚ‪ ،‬ﻭﺷ ﱠﻚ ﻫ ﻞ ﺣﻠ ﻒ‬ ‫ﻳ ﺰﻭﻝ ﺑﺎﻟ ﺸﻚ‪ .‬ﻭﺇﻣ ﺎ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟ ﱠ‬
‫ﺑﻄ ﻼﻕ ﺃﻭ ﻋﺘ ﻖ ﺃﻭ ﻣ ﺸﻲ ﺇﻟ ﻰ ﺑﻴ ﺖ ﷲ ﺗﻌ ﺎﻟﻰ‪ ،‬ﺃﻭ ﺻ ﺪﻗﺔ‪ ،‬ﻓﺎﻟﻮﺍﺟ ﺐ ﻋﻠﻴ ﻪ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﺤﺎﻟ ﺔ ﻭﻣ ﺎ‬
‫ﻣﺎﺛﻠﻬﺎ ‪ -‬ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﻁﻼﻕ ﻧﺴﺎﺋﻪ ﻭﻋﺘﻖ ﺭﻗﻴﻘﻪ ﻭﺍﻟﻤﺸﻲ ﺇﻟﻰ ﻣﻜﺔ ﻭﺍﻟﺘﺼﺪﻕ ﺑﺜﻠ ﺚ ﻣﺎﻟ ﻪ‪ ،‬ﻭﻫ ﻮ‬
‫ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﻀﺎء ﺇﺫ ﺍﻟﺤﺎﻟﻒ ‪ -‬ﻓﻲ ﺭﺃﻳﻬﻢ ‪ -‬ﻳ ﺆﻣﺮ‬ ‫ﻣﺄﻣﻮﺭ ﺑﺬﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻓﺘﺎء‬
‫ﺸﺎﻙ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺼﻮﺭﺓ‬ ‫ﺃﻥ ﺍﻟ ﱠ‬
‫ﻭﻳﺮﻯ ﺍﻟﺤﻨﻔﻴﺔ ﱠ‬ ‫ﺑﺈﻧﻔﺎﺫ ﺍﻷﻳﻤﺎﻥ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﻗﻀﺎء‪.‬‬
‫ﻻ ﺷﻲء ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﻻ ﻳﻘﻌ ﺎﻥ ﺑﺎﻟ ﺸﻚ؛ﻭﻷﻥ = = ﺍﻟﻜﻔ ﺎﺭﺓ ﺍﻟﻤﺘﺮﺗﺒ ﺔ ﻋﻠ ﻰ ﺍﻟﺤﻠ ﻒ‬
‫ﺑﺎﻪﻠﻟ ﻻ ﺗﺠﺐ ﻣﻊ ﺍﻟﺸﻚ ﺃﻳﻀﺎ ﺇﺫ ﺍﻷﺻﻞ ﺑ ﺮﺍءﺓ ﺍﻟﺬﻣ ﺔ‪ .‬ﻭﻳ ﻀﻴﻔﻮﻥ ﺇﻟ ﻰ ﻫ ﺬﺍ ﺍﻟﺤﻠ ﻒ ﺇﺫﺍ ﻛ ﺎﻥ ﻣﻌﻠﻘ ﺎ‬
‫ﺑﺸﺮﻁ ﻣﻌﻠﻮﻡ ﻣ ﻊ ﺍﻟ ﺸﻚ ﻓ ﻲ ﺍﻟﻘ ﺴﻢ ﻫ ﻞ ﻛ ﺎﻥ ﺑ ﺎﻪﻠﻟ ﺇﺫﺍ ﺗﺤﻘ ﻖ ﺍﻟ ﺸﺮﻁ ﻭﻛ ﺎﻥ ﺍﻟﺤ ﺎﻟﻒ ﻣ ﺴﻠﻤﺎ ؛ ﻷﻥ‬
‫ﺍﻟﺤﻠ ﻒ ﺑ ﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘ ﺎﻕ ﻏﻴ ﺮ ﻣ ﺸﺮﻭﻉ ﻓﻴﺠ ﺐ ﺣﻤ ﻞ ﺍﻟﻤ ﺴﻠﻢ ﻋﻠ ﻰ ﺍﻹﺗﻴ ﺎﻥ ﺑﺎﻟﻤ ﺸﺮﻭﻉ ﺩﻭﻥ‬
‫ﺍﻟﻤﺤﻈ ﻮﺭ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٣٠٥/٤‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ‬
‫ﻟﻠﺒﻠﺨﻲ ‪ ،٦٤/٢‬ﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ ﺃﻧ ﻮﺍﻉ ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٦٣/٢‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‬
‫‪ ،٣٧٨/٥‬ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،٢٨٢/٢‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ ‪ ،٣٢٤/٣‬ﻭﺍﻹﻧﺼﺎﻑ‬
‫ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٣٩/٩‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١١/١‬‬
‫)‪](٣‬ﻫﻮ[ ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﻟﻜﻦ ﺍﻟﻜﻼﻡ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺩﻫﺎ ﻟﺼﺤﺔ ﺍﻟﻤﻌﻨﻰ‪.‬‬
‫)‪(٤‬ﺍﻻﻟﺘﻔﺎﺕ‪ :‬ﻫﻮ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﻳﻘ ﺔ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﺍﻟﻌﺮﺑﻴ ﺔ‪ .‬ﻭﺫﻛ ﺮ ﺍﺑ ﻦ ﺍﻟﻤﻌﺘ ﺰ ﺗﻌﺮﻳﻔ ﻪ ﻓﻘ ﺎﻝ‪ )):‬ﻫ ﻮ‬
‫ﺍﻧﺼﺮﺍﻑ ﺍﻟﻤﺘﻜﻠﻢ ﻋ ﻦ ﺍﻟﻤﺨﺎﻁﺒ ﺔ ﺇﻟ ﻰ ﺍﻹﺧﺒ ﺎﺭ‪ ،‬ﻭﻋ ﻦ ﺍﻹﺧﺒ ﺎﺭ ﺇﻟ ﻰ ﺍﻟﻤﺨﺎﻁﺒ ﺔ((‪ .‬ﻭﻣ ﻦ ﺍﻻﻟﺘﻔ ﺎﺕ‬
‫ﺍﻻﻧﺼﺮﺍﻑ ﻣﻦ ﻣﻌﻨﻰ ﻳﻜﻮﻥ ﻓﻴﻪ ﺇﻟﻰ ﻣﻌﻨﻰ ﺃﺧﺮ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺧﺰﺍﻧ ﺔ ﺍﻷﺩﺏ ﻭﻏﺎﻳ ﺔ ﺍﻷﺭﺏ ﻻﺑ ﻦ ﺣﺠ ﺔ‬
‫ﺍﻟﺤﻤ ﻮﻱ‪ ،١٣٤/١‬ﺫﺧﻴ ﺮﺓ ﻓ ﻲ = = ﻣﺤﺎﺳ ﻦ ﺃﻫ ﻞ ﺍﻟﺠﺰﻳ ﺮﺓ ﻷﺑ ﻲ ﺍﻟﺤ ﺴﻦ ﺍﻟ ﺸﻨﺘﺮﻳﻨﻲ‪،٢٢٤/٣‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ ﻟﻠﺪﻛﺘﻮﺭ ﺃﺣﻤﺪ ﻣﻄﻠﻮﺏ ‪./١٧٣/‬‬

‫‪٢٠٦‬‬
 ‫ﻲ ﺃ َ ْﻳ َﻣﺎﻧًﺎ ﺍﻟﺦ‪ .‬ﺃﻥ ﻳﻘﻮﻝ ﻣﺎﺫﺍ ﺃﺻﻨﻊ‪.‬‬ ‫‪ ‬ﺃ َ ْﻋﻠَ ُﻡ ﺃ َ ﱠﻥ َ‬
‫ﻋﻠ َ ﱠ‬
‫ﺐ ﻟﻴ ﻞ‬ ‫ﻋﻠَ ﻰ ْﺍﻷَﻗَ ِّﻝ ُﺣ ْﻛ ًﻣ ﺎ ﺍﻟ ﺦ‪ .‬ﻓ ﻲ ﺍﺧﺘ ﺼﺎﺭ ﻛﺘ ﺎﺏ » ِ‬
‫ﺣﺎﻁ ِ‬ ‫‪  =١٠٨‬ﻳَ ْﺣ ِﻣ ُﻝ َ‬
‫ﺎﺭﻑ ِﺳﻴﻞ«)‪ (١‬ﺭﺟﻞ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲء ﺃﻥ ﻻ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻧﺴﻲ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﺤﻠﻮﻑ ﺑﻬﺎ ﺑﺄﻥ‬ ‫ﻭ َﺟ ِ‬
‫ﺎﻕ‪ ،‬ﺃﻡ ﺣ ٌﺞ‪ ،‬ﺃﻡ ﺻ ﺪﻗﺔٌ‪ ،‬ﻭﻓﻌ ﻞ ﺍﻟﻤﺤﻠ ﻮﻑ ﻋﻠﻴ ﻪ ﻣ ﺎ ﺣﻜ ﻢ ﷲ‬ ‫ﻼﻕ ﻫ ﻲ‪ ،‬ﺃﻡ ﻋﺘ ٌ‬ ‫ﺪﺭ ﺃﻁ ٌ‬ ‫ﻟﻢ ﻳ ِ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻓ ﻲ‪ /‬ﺣﻘ ﻪ‪ .‬ﻗﻴ ﻞ‪ :‬ﻳﻠﺰﻣ ﻪ ﻋﻠ ﻰ ﻣ ﺬﻫﺐ ﺍﻹﻣ ﺎﻡ " َﻣﺎﻟ ﻚ" ﺟﻤﻴ ﻊ ﺍﻷﻳﻤ ﺎﻥ‪ .‬ﻭﻓﻴ ﻪ ﺣ ﺮﺝ‬
‫ﺎﺭﺓ‬ ‫ﻲ ِ" )‪ (٤‬ﻛﻔ‬ ‫ﱠ‬
‫ﺸﺎﻓِ ِﻌ ّ‬ ‫ﺎﻡ "ﺍﻟ‬ ‫ﺬﻫﺐ ﺍﻹﻣ‬ ‫ﻰﻣ‬ ‫ﻴﻖ ﻭﻋﻠ‬ ‫ﻭﺿ‬
‫ﻳﻤﻴﻦ‪.........................................................‬‬
‫‪.........................................................................................‬‬
‫ﻱ")‪ .(٥‬ﻭﻋﻨﺪﻧﺎ‪ :‬ﻻ ﺷﻲء ﻋﻠﻴﻪ ﻛﻤ ﺎ ﺳ ﺒﻖ ﻋ ﻦ » ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﺣﻴ ﺚ ﻗ ﺎﻝ‪:‬‬ ‫ﺍﻧﺘﻬﻰ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٦‬‬ ‫ﺣﻠﻒ ﻭﻧﺴﻲ ﺃﻧﱠﻪ ﺑﺎﻪﻠﻟ ﺃﻭ ﺑ ﱠ‬
‫ﺎﻟﻄﻼﻕ ﺇﻻ ﺃﻧﱠ ﻪ ﻗ ﺎﻝ‪ :‬ﻓﺤﻠﻔ ﻪ ﺑﺎﻁ ﻞ ﺑﻘ ﻲ ﺃﻥ ﻳﻘ ﺎﻝ ﻻ ﻣﻨﺎﺳ ﺒﺔَ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﺐ ﻟَﻴﻞ« ﺑﻤ ﺎ ﺳ ﺌﻞ ﻋﻨ ﻪ‬ ‫ﺎﻁ ِ‬‫ﻱ" ﻋﻦ ]ﺍﺧﺘﺼﺎﺭ[ ﻛﺘﺎﺏ » َﺣ ِ‬ ‫ﻟﻤﺎ ﻧﻘﻠﻪ ﺍﻟﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﻟﻤﺤﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﷴ ﺍﻟﺤ ﺴﻴﻨﻲ ﺍﻟﻤﻮﻟ ﻮﻱ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﻤﺤﻤ ﺪ ﺍﻟﻜﺒﺮﻳﺘ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪١٠٧٠‬ﻫـ‪ ،‬ﺃﺩﻳﺐ ﻭﻟﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻗﺎﻡ ﺑﺮﺣﻠ ﺔ ﺇﻟ ﻰ ﺍﻟ ﺮﻭﻡ ﻭﺯﺍﺭ ﺩﻣ ﺸﻖ ﻭﺍﻟﻘ ﺎﻫﺮﺓ‪ ،‬ﻭﺗ ﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨ ﺔ‬
‫ﻣﻦ ﺁﺛﺎﺭﻩ‪ :‬ﺑﺴﻂ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪ ،‬ﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤﺪﻳﻨ ﺔ ﻓ ﻲ ﻣﺤﺎﺳ ﻦ ﺍﻟﻤﺪﻳﻨ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٤٠/٦‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.٢٤٠/١٠‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٨٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎﻟﻚ‪ ١٧٩ – ٩٣ ):‬ﻫـ ( ﻫﻮ ﻣﺎﻟﻚ ﺑ ﻦ ﺃﻧ ﺲ ﺑ ﻦ ﻣﺎﻟ ﻚ ﺍﻷﺻ ﺒﺤﻲ ﺍﻷﻧ ﺼﺎﺭﻱ ﺇﻣ ﺎﻡ ﺩﺍﺭ ﺍﻟﻬﺠ ﺮﺓ‬
‫ﻭﺃﺣ ﺪ ﺍﻷﺋﻤ ﺔ ﺍﻷﺭﺑﻌ ﺔ ﻋﻨ ﺪ ﺃﻫ ﻞ ﺍﻟ ﺴﻨﺔ‪ .‬ﺃﺧ ﺬ ﺍﻟﻌﻠ ﻢ ﻋ ﻦ ﻧ ﺎﻓﻊ ﻣ ﻮﻟﻰ ﺍﺑ ﻦ ﻧ ﺎﻓﻊ ﻣ ﻮﻟﻰ ﺍﺑ ﻦ‬
‫ﻋﻤﺮ‪،‬ﻭﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﺭﺑﻴﻌﺔ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻧﻈ ﺮﺍﺋﻬﻢ‪ .‬ﻭﻛ ﺎﻥ ﻣ ﺸﻬﻮﺭﺍ ﺑﺎﻟﺘﺜﺒ ﺖ ﻭﺍﻟﺘﺤ ﺮﻱ‪ :‬ﻳﺘﺤ ﺮﻯ ﻓ ﻴﻤﻦ‬
‫ﻳﺄﺧ ﺬ ﻋﻨ ﻪ‪ ،‬ﻭﻳﺘﺤ ﺮﻯ ﻓﻴﻤ ﺎ ﻳﺮﻭﻳ ﻪ ﻣ ﻦ ﺍﻷﺣﺎﺩﻳ ﺚ‪ ،‬ﻭﻳﺘﺤ ﺮﻯ ﻓ ﻲ ﺍﻟﻔﺘﻴ ﺎ‪ .‬ﺍﺷ ﺘﻬﺮ ﻓ ﻲ ﻓﻘﻬ ﻪ ﺑﺎ ِﺗ ّﺒ ﺎﻉ‬
‫ﺍﻟﻜﺘ ﺎﺏ ﻭﺍﻟ ﺴﻨﺔ ﻭﻋﻤ ﻞ ﺃﻫ ﻞ ﺍﻟﻤﺪﻳﻨ ﺔ‪ .‬ﻣ ﻴﻼﺩﻩ ﻭﻭﻓﺎﺗ ﻪ ﺑﺎﻟﻤﺪﻳﻨ ﺔ‪.‬ﻣ ﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪ :‬ﺍﻟﻤﻮﻁ ﺄ‪ ،‬ﻭﺗﻔ ﺴﻴﺮ‬
‫ﻏﺮﻳ ﺐ ﺍﻟﻘ ﺮﺁﻥ‪ ،‬ﻭﺟﻤ ﻊ ﻓﻘﻬ ﻪ ﻓ ﻲ ﺍﻟﻤﺪﻭﻧ ﺔ‪ ،‬ﻭﻟ ﻪ ﺍﻟ ﺮﺩ ﻋﻠ ﻰ ﺍﻟﻘﺪﺭﻳ ﺔ‪ ،‬ﻭﺍﻟﺮﺳ ﺎﻟﺔ ﺇﻟ ﻰ ﺍﻟﻠﻴ ﺚ ﺑ ﻦ‬
‫ﺧﻠّﻜ ﺎﻥ‬ ‫ﺳ ﻌﺪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺗﻬ ﺬﻳﺐ ﺍﻟﺘﻬ ﺬﻳﺐ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻌ ﺴﻘﻼﻧﻲ ‪َ ،٥/١٠‬ﻭﻓَﻴَ ﺎﺕ ﺍﻷﻋﻴ ﺎﻥ ﻻﺑ ﻦ ِ‬
‫‪.٤٣٩/١‬‬
‫ﺸﺎﻓِ ِﻌﻲ ﺭﺿ ﻲ ﷲ ﺗﻌ ﺎﻟﻰ ﻋﻨ ﻪ ﺃﺑ ﻮ ﻋﺒ ﺪ ﷲ ﷴ ﺑ ﻦ ﺇﺩﺭﻳ ﺲ ﺍﻟﻘﺮﺷ ﻲ ﺍﻟﻤﻄﻠﺒ ﻲ ﺍﻟﻤﻜ ﻲ‪،‬‬ ‫)‪(٤‬ﺍﻹﻣ ﺎﻡ ﺍﻟ ﱠ‬
‫ﻧﺰﻳﻞ ﻣﺼﺮ‪ ،‬ﺇﻣﺎﻡ ﺍﻷﺋﻤ ﺔ‪ ،‬ﻭﻗ ﺪﻭﺓ ﺍﻷﻣ ﺔ ‪ ،‬ﻭﻟ ﺪ ﺑﻐ ﺰﺓ ﺳ ﻨﺔ ‪١٥٠‬ﻫ ـ ‪ ،‬ﻭﺣﻤ ﻞ ﺇﻟ ﻰ ﻣﻜ ﺔ ﻭﻫ ﻮ ﺍﺑ ﻦ‬
‫ﺳﻨﺘﻴﻦ‪ ،‬ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ = = ﺣﻨﺒﻞ‪ :‬ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻴﺾ ﻟﻠﻨﺎﺱ ﻓﻲ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣ ﻦ ﻳﻌﻠﻤﻬ ﻢ‬
‫ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻳﻨﻔﻲ ﻋﻦ ﺭﺳﻮﻝ ﷲ ﷺ ﺍﻟﻜﺬﺏ‪ ،‬ﻓﻨﻈﺮﻧ ﺎ ﻓ ﺈﺫﺍ ﻓ ﻲ ﺭﺃﺱ ﺍﻟﻤﺎﺋ ﺔ ﻋﻤ ﺮ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻌﺰﻳ ﺰ‪،‬‬
‫ﺸﺎﻓِ ِﻌﻲ‪ ،‬ﻣ ﺎﺕ ﻓ ﻲ ﺁﺧ ﺮ ﺭﺟ ﺐ ﺳ ﻨﺔ ‪٢٠٤‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻔ ﺎﻅ‬ ‫ﻭﻓ ﻲ ﺭﺃﺱ ﺍﻟﻤ ﺎﺋﺘﻴﻦ ﺍﻟ ﱠ‬
‫ﺧﻠّﻜ ﺎﻥ‬ ‫ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ،١٥٧‬ﻭﺳ ﻴﺮ ﺃﻋ ﻼﻡ ﺍﻟﻨ ﺒﻼء ﻟﻠ ﺬﻫﺒﻲ ‪ ،٩٩-٥/١٠‬ﻭﻭﻓﻴ ﺎﺕ ﺍﻷﻋﻴ ﺎﻥ ﻻﺑ ﻦ ِ‬
‫‪ ،١٦٩-١٦٣/٤‬ﻭﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ﻟﻌﺒﺪ ﺍﻟﺤﻤﻦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ‪.٢٥٩-٢٤٨/٢‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٢/١‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﻓﺠﻌﻠﻪ‪.‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٢/١‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫‪٢٠٧‬‬
 ‫ﺻ ﺎﺣﺐ »ﺍﻟﺘﺘَﻤ ِﺔ« ﻟﻠﻔ ﺮﻕ ﱠ‬
‫ﺍﻟﻈ ﺎﻫﺮ ﺑﻴﻨﻬﻤ ﺎ‪ ،‬ﻭﻟﻬ ﺬﺍ ﻛ ﺎﻥ ﺍﻟﺤﻜ ﻢ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺎ ﺳ ﺌﻞ ﻋﻨ ﻪ‬
‫ﺐ‬ ‫ﺻﺎﺣﺐ »ﺍﻟﺘﺘَﻤ ِﺔ« ﺍﻟﺤﻤﻞ ﻋﻠ ﻰ ﺍﻷﻗ ﻞ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺫﻛ ﺮﻩ ﻓ ﻲ ﺍﺧﺘ ﺼﺎﺭ ﻛﺘ ﺎﺏ » َﺣ ِ‬
‫ﺎﻁ ُ‬
‫ﺰﻭﻡ ﺷ ﻲء ﺃﺻ ﻼً ﻗﻴﺎﺳ ﺎ ً ﻋﻠ ﻰ ﻣ ﺎ ﻗﺪﻣ ﻪ "ﺍﻟﻤ ﺼﻨﻒ" ﻋ ﻦ‬ ‫ﻟَﻴ ﻞ« ﻓ ﱠ‬
‫ﺈﻥ ﺍﻟﺤﻜ َﻢ ﻓﻴ ﻪ ﻋ ﺪ ُﻡ ﻟ ِ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « ﻣﻦ ‪ ‬ﻓﺤﻠﻔﻪ ﺑﺎﻁﻞ‪.‬‬
‫» ﱠ‬

‫‪.........................................................................................‬‬
‫ﺐ ِﻟﻴ ﻞ«‪ (١)/‬ﺍﻟ ﺦ‪ .‬ﻣ ﺸﻌﺮﺓ ﺑﺬﻣ ﻪ؛ﻷﻧﱠﺎ ﻧﻘ ﻮﻝ ﺍﻟﻐ ﺮﺽ‬ ‫ﻻ ﻳﻘﺎﻝ ﺗﺴﻤﻴﻪ ﺍﻟﻜﺘ ﺎﺏ »ﺑ َﺤﺎﻁ ِ‬
‫)‪(٤‬‬
‫ﻣﻦ ﺍﻟﺘﺴﻤﻴﺔ‪ (٢)/‬ﺑ ﺬﻟﻚ‪ (٣)/‬ﺍﻹﺷ ﺎﺭﺓ ﺇﻟ ﻰ ﺍﻟﺘﺘﺒ ﻊ ﻭﺍﻻﺳ ﺘﻴﻌﺎﺏ ﻭﺃﻧﱠ ﻪ ﻟ ﻢ ﻳﻔﺘ ﻪ ﺷ ﻲء ﻣﻤ ﺎ‬
‫ﺍﻁﻠﻊ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ُ :‬ﺣ ْﻛ ًﻣﺎ‪ .‬ﺃﻱ ﻗﻀﺎ ًء ﺃﻱ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻷﻗﻞ ﺇﻧﻤﺎ ﻫﻮ ﻓ ﻲ ﺍﻟﺤﻜ ﻢ ﺃﻱ‬
‫ﺍﻟﻘﻀﺎء ﺑﺪﻟﻴﻞ ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﻗﻮﻟﻪ‪َ :‬ﻭﺃ َ ﱠﻣﺎ ِﺍﻻ ْﺣﺗِﻳَﺎ ُ‬
‫ﻁ ﻓَ َﻼ ﻧِ َﻬﺎﻳَﺔَ ﻟَﻪُ‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٢٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ(‪)،‬ﺏ(‪) ،‬ﺟـ( ﺑﻤﺎ‪.‬‬

‫‪٢٠٨‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٤‬‬
‫ﺻــ ُﻝ ْﺍﻟﻌَــ َﺩ ُﻡ«‬
‫» ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ْﺍﻟﻌَ َﺩ ُﻡ‬
‫‪ =١٠٩‬ﻗَﺎ ِﻋ َﺩﺓ ٌ ْﺍﻷ َ ْ‬
‫ﺻ ُﻞ ْﺍﻟﻌَﺪَ ُﻡ)‪ «(١‬ﻗﻴﻞ‪ :‬ﻳﺮﺩ ﻋﻠﻴﻬﺎ)‪:(٢‬‬
‫» ﻗَﺎ ِﻋﺪَﺓ ٌ ْﺍﻷ َ ْ‬
‫ﺖ ﺍﻟﺤﺮﻳ ﺔُ‪ .‬ﻗ ﺎﻟﻮﺍ‪:‬‬
‫ﺪﻡ ﺍﻟ ﺪﺧﻮ ِﻝ؛ ﻟﺘﺜﺒ َ‬
‫ﺣﺮ‪ ،‬ﻭﺍﺩﱠﻋﻰ ﺍﻟﻌﺒ ﺪ ﻋ َ‬
‫ﻟﻮ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻢ ﺃﺩﺧﻞ ﻓﺄﻧﺖ ﱞ‬
‫ﺍﻟﻘﻮﻝ ﻟﻠﻤﻮﻟﻰ ﻣﻊ ﱠ‬
‫ﺃﻥ ﺍﻷﺻ َﻞ ﻋﺪ ُﻡ ﺍﻟﺪﺧﻮ ِﻝ‪.‬‬
‫ﻱ")‪ (٤‬ﻓ ﻲ ﺍﻟﻔ ﺼﻞ ﺍﻟﺜﺎﻟ ﺚ ﻓ ﻴﻤﻦ ﻳ ﺼﻠﺢ‬ ‫)‪(٣‬‬
‫ﺃﻗﻮﻝ ‪ :‬ﻳﺰﺍﺩ ﻋﻠﻰ ﺫﻟ ﻚ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻌ َﻤ ﺎ ِﺩ ﱡ‬
‫ﺧﺼﻤﺎ ً ﻟﻐﻴﺮﻩ‪ :‬ﺭﺟﻞ ﻭﻫﺐ ﻟﻌﺒﺪ ﺭﺟ ﻞ] ﺁﺧ ﺮ[)‪ (٥‬ﺷ ﻴﺌﺎً‪ ،‬ﺛ ﻢ ﺃﺭﺍﺩ ﺍﻟﺮﺟ ﻮﻉ ﻭﻣ ﻮﻟﻰ ﺍﻟﻌﺒ ﺪ‬
‫ﻏﺎﺋ ﺐ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ ﺍﻟﻌﺒ ﺪ ﻣﺄﺫﻭﻧ ﺎ ً ﻳُﻘ ﻀﻰ ﻟ ﻪ ﺑ ﺎﻟﺮﺟﻮﻉ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻣﺤﺠ ﻮﺭﺍ ً ﻻ ﻳﻘ ﻀﻰ ﻟ ﻪ‬
‫ﺑﺎﻟﺮﺟﻮﻉ ﻣﺎ ﻟﻢ ﻳﺤﻀﺮ ﺍﻟﻤﻮﻟﻰ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪ :‬ﺃﻧﺎ ﻣﺤﺠﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻮﺍﻫ ﺐ‪ :‬ﻻ ﺑ ﻞ ﺃﻧ ﺖ‬
‫ﻣﺄﺫﻭﻥ‪ ،‬ﻓﺎﻟﻘﻮ ُﻝ ﻗﻮ ُﻝ ﺍﻟﻮﺍﻫ ِ‬
‫ﺐ ﻣﻊ ﻳﻤﻴﻨﻪ‬
‫‪.........................................................................................‬‬
‫ﺍﺳﺘﺤﺴﺎﻧﺎ ً ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺐ ﺭﺟ ﻞ ﺷ ﻴﺌﺎً‪،‬ﻭﺃﺭﺍﺩ ﺍﻟﺮﺟ ﻮﻉ‪ ،‬ﻓ ﺎﺩﱠﻋﻰ‬ ‫ﻭﻳ ﺰﺍﺩ ﺃﻳ ﻀﺎ ً ﻣ ﺎ ﻓ ﻲ »ﺍﻟﺨَﺎﻧِﻴ ِﺔ«‪ :‬ﺇﺫﺍ ﻭﻫ َ‬
‫ﺍﻟﻤﻮﻫﻮﺏ ﻟﻪ ﻫﻼﻙ ﺍﻟﻤﻮﻫﻮﺏ ﻓﺎﻟﻘﻮ ُﻝ ﻗﻮﻟُﻪ ﻭﻻ ﻳﻤﻴﻦَ ﻋﻠﻴﻪ)‪ (٦‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻮﺍﺯ ِﻝ«‪ :‬ﻗﺎﻝ ﺍﻟﺴﺎﺭﻕ‪] :‬ﻗﺪ[)‪ (٨‬ﺍﺳ ﺘﻬﻠﻜﺘﻪ‪،‬‬ ‫)‪(٧‬‬
‫ﻭ ﻳﺰﺍﺩ ﺃﻳﻀﺎ ً ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻔﻘﻴﻪ" ﻓﻲ »ﺍﻟﻨﱠ ِ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤ ﺎﻝ‪:‬ﻟ ﻢ ﺗ ﺴﺘﻬﻠﻜﻪ ﻭﻫ ﻮ ﻋﻨ ﺪﻙ ﻗ ﺎﺋﻢ‪ .‬ﻫ ﻞ ﻳﺤﻠ ﻒ ؟ ﻗ ﺎﻝ‪ :‬ﻳﺠ ﺐ ﺃﻥ ﻳﻜ ﻮﻥ‬
‫ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺴﺎﺭﻕ ﻭﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻪ ﺍ ﻫـ‪.‬‬

‫)‪»(١‬ﺍﻷﺻ ﻞ ﺍﻟﻌ ﺪﻡ «‪ :‬ﻟ ﻴﺲ ﺍﻷﺻ ﻞ ﺍﻟﻌ ﺪﻡ ﻣﻄﻠﻘ ﺎً‪ ،‬ﻭﺇﻧﻤ ﺎ ﻫ ﻮ ﻓ ﻲ ﺍﻟ ﺼﻔﺎﺕ ﺍﻟﻌﺎﺭﺿ ﺔ‪ ،‬ﻭﺃﻣ ﺎ ﻓ ﻲ‬
‫ﺍﻟ ﺼﻔﺎﺕ ﺍﻷﺻ ﻠﻴﺔ ﻓﺎﻷﺻ ﻞ ﺍﻟﻮﺟ ﻮﺩ‪ ،‬ﻓﻠ ﻮ ﺍﺷ ﺘﺮﺍﻩ ﻋﻠ ﻰ ﺃﻧ ﻪ ﺧﺒ ﺎﺯ ﺃﻭ ﻛﺎﺗ ﺐ ﻭﺃﻧﻜ ﺮ ﻭﺟ ﻮﺩ ﺫﻟ ﻚ‬
‫ﺍﻟﻮﺻﻒ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﻪ؛ ﻷﻥ ﺍﻷﺻﻞ ﻋ ﺪﻣﻬﺎ‪ ،‬ﻟﻜﻮﻧﻬﻤ ﺎ ﻣ ﻦ ﺍﻟ ﺼﻔﺎﺕ ﺍﻟﻌﺎﺭﺿ ﺔ‪ .‬ﻭﻟ ﻮ ﺍﺷ ﺘﺮﺍﻫﺎ ﻋﻠ ﻰ‬
‫ﺃﻧﻬﺎ ﺑﻜﺮ ﻭﺃﻧﻜﺮ ﻗﻴﺎﻡ ﺍﻟﺒﻜﺎﺭﺓ ﻭﺍﺩّﻋ ﺎﻩ ﺍﻟﺒ ﺎﺋﻊ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻟﻠﺒ ﺎﺋﻊ؛ ﻷﻥ ﺍﻷﺻ ﻞ ﻭﺟﻮﺩﻫ ﺎ‪ ،‬ﻟﻜﻮﻧﻬ ﺎ ﺻ ﻔﺔ‬
‫ﺃﺻﻠﻴﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻟﻠﻜﻤ ﺎﻝ ﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٣٤ /٦‬ﻧﺰﻫ ﺔ ﺍﻟﻨ ﻮﺍﻅﺮ ﻋﻠ ﻰ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ‬
‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪./٦٩/‬‬
‫ْ‬ ‫)‪(٢‬ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﻣﻤﺎ ﻳﺴﺘﺜﻨﻰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻞ ﺍﻟﻌَﺪَ ُﻡ «‪.‬‬
‫)‪(٣‬ﺃﻱ ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪"(٤‬ﺍﻟﻌﻤ ﺎﺩﻱ"‪:‬ﺣﺎﻣ ﺪ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻴﻢ‪ ،‬ﺑ ﻦ ﻋﻤ ﺎﺩ ﺍﻟ ﺪﻳﻦ ﺑ ﻦ ﻣﺤ ﺐ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺍﻟﺪﻣ ﺸﻘﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﺎﻟﻌﻤ ﺎﺩﻱ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١١٧١‬ﻫ ـ ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٢٦١/١‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.١٨٠/٣‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻭﺭﺩ ﻓﻲ )ﺃ( ﻓﻘﻂ‪.‬‬
‫)‪(٦‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٢٧٢/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٧‬ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﻣﻌﻘﻮﻓﺘﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪.‬‬

‫‪٢٠٩‬‬
‫ﻭﻳﺰﺍﺩ ﺃﻳﻀﺎ ً ﻣﺎ ﻓﻲ »ﺍﻟ ِﻘﻨﻴ ِﺔ«‪ :‬ﺭﺟﻞ ﻛﺎﻥ ﻳﺘ ﺼﺮﻑ ﻓ ﻲ ﻏ ﻼﺕ)‪ (١‬ﺍﻣﺮﺃﺗ ﻪ ﺛ ﻢ ﻣﺎﺗ ﺖ‪،‬‬
‫ﺃﻥ ﺫﻟﻚ ﺑﻐﻴﺮ ﺇﺫﻧﻬﺎ ]ﻓﻌﻠﻴﻚ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﻭﺝ‪ :‬ﺑﻞ ﺑﺈﺫﻧﻬﺎ[)‪ (٢‬ﻓﺎﻟﻘﻮﻝ‬ ‫ﻓﺎﺩﻋﻰ ﻭﺭﺛﺘﻬﺎ ﱠ‬
‫ﻒ" ] ﻓﻲ ﺍﻟﻐﺼﺐ)‪.(٣‬‬ ‫ﺼ ِﻨّ ُ‬
‫ﻟﻪ ﻭﻗﺪ ﻧﻘﻠﻪ "ﺍﻟ ُﻤ َ‬
‫)‪(٤‬‬
‫ﺼ ِﻨّ ِ‬
‫ﻒ"‪)) :‬ﻟﻮ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻫﺒﺔ ﺍﻟﻤﻬ ﺮ[ ‪ ،‬ﻓﻘﺎﻟ ﺖ‪:‬‬ ‫ﻭﻳﺰﺍﺩ ﺃﻳﻀﺎ ً ﻣﺎ ﻓﻲ »ﺍﻟﺒَ ِ‬
‫ﺤﺮ« "ﻟﻠ ُﻤ َ‬
‫)‪(٥‬‬
‫ﻭﻫﺒﺖ ﻟﻚ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﺗﻄﻠﻘﻨﻲ ﻭﺃﻧﻜﺮ ﺍﻟﺸﺮﻁ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ(( ﺍﻫـ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻭﻳﺰﺍﺩ ﺃﻳﻀﺎ ً ﻣﺎ ﻓﻲ »ﺍﻟ َﺤﺎﻓِ ِﻈﻴﺔ«)‪ :(٦‬ﻟﻮ ﻗﺎﻝ‪ :‬ﺇﻥ ﺷﺮﺑﺖ ﻣﺴﻜﺮﺍ ً ﺑﻐﻴﺮ ﺇﺫﻧﻚ‪ (٧)/‬ﻓﺄﻧﺖ‬
‫ﻛﺬﺍ‪،‬ﻭﺷﺮﺑﻪ ﺛﻢ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻹﺫﻥ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻭﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻴﺮﻓِﻴﺔ«)‪ :(٨‬ﻟﻮ ﻗ ﺎﻝ‪ :‬ﺇﻥ ﺫﻫﺒ ﺖُ ﺇﻟ ﻰ ﺑﻴ ﺖ ﺃﺑ ﻲ ﺑﻐﻴ ﺮ ﺇﺫﻧ ﻚ‬
‫ﺼ َ‬‫ﻭﻳﺰﺍﺩ ﺃﻳﻀﺎ ً ﻣﺎ ﻓﻲ »ﺍﻟ ﱠ‬
‫ﺎﻟﻖ ﻓ ﺎﺩﱠﻋﻰ ﺇﺫﻧﻬ ﺎ ﻭﺃﻧﻜ ﺮﺕ‪ ،‬ﻓ ﺎﻟﻘﻮ ُﻝ ﻟ ﻪ؛ ﻷﻧ ﻪ ﻣﻨﻜ ﺮ ﻭﻗ ﻮﻉ ﺍﻟﻄ ﻼﻕ ﺍﻧﺘﻬ ﻰ‬ ‫ﺖﻁ ٌ‬ ‫ﻓﺄﻧ ِ‬
‫)‪(٩‬‬
‫ﻱ" ‪.‬‬ ‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻗﻮﻟﻪ)‪ :(١٠‬ﻗﺎﻝ ﺍﻟﺴﺎﺭﻕ‪ :‬ﻗ ﺪ ﺍﺳ ﺘﻬﻠﻜﺘﻪ‪ (١١)/‬ﺍﻟ ﺦ‪ .‬ﻳﻌﻨ ﻲ ﺍﺧﺘﻠ ﻒ ﺍﻟﻤﺎﻟ ﻚ ﻭﺍﻟ ﺴﺎﺭﻕ‬
‫ﺑﻌ ﺪ ﻗﻄ ﻊ ﻳ ﺪﻩ ﻓ ﻲ ﻛ ﻮﻥ ﺍﻟﻤ ﺴﺮﻭﻕ ﻗﺎﺋﻤ ﺎ ً ﺃﻭ ﻣ ﺴﺘﻬﻠﻜﺎً؛ ﺣﻴ ﺚ ﻳﻜ ﻮﻥ ﺍﻟﻘ ﻮﻝ ﻟﻠ ﺴﺎﺭﻕ ﺇﻧﱠ ﻪ‬

‫)‪(١‬ﻓﻲ )ﺃ(ﻭ )ﺏ( ﻏﻠﺔ‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ) ﺃ(‪.‬‬
‫)‪(٣‬ﻷﻧﱠﻪ ﻅﺎﻫﺮ ﺃﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘ ﺼﺮﻑ ﻓ ﻲ ﻣ ﺎﻝ ﺍﻣﺮﺃﺗ ﻪ ﺇﻻ ﺑﺈﺫﻧﻬ ﺎ‪ ،‬ﻭﺍﻟﻈ ﺎﻫﺮ‬
‫ﻳﻜﻔﻲ ﻟﻠﺪﻓﻊ‪.‬ﻳﻨﻈﺮ‪ :‬ﻣﺠﻤﻊ ﺍﻟ ﻀﻤﺎﻧﺎﺕ ﻟﻐ ﺎﻧﻢ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،/٣٥٦/‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬
‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٨١/٦‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ ﺃ‪.‬‬
‫)‪(٥‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٦٢/٣‬‬
‫)‪»(٦‬ﺍﻟﺤﺎﻓﻈﻴ ﺔ«‪ :‬ﺫﻛﺮﻫ ﺎ ﺣ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ﻓ ﻲ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻓ ﻲ ﺑ ﺎﺏ ))ﻋﻠ ﻢ ﺍﻟﻔﺘ ﺎﻭﻯ(( ﻋﻨ ﺪ ﺫﻛ ﺮﻩ‬
‫ﻟﻜﺘﺐ ﺍﻟﻔﺘﺎﻭﻯ ﻓﺄﺩﺭﺟﻬﺎ ﻣﻌﻬﻢ ﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻖ ﻋﻠﻴﻬﺎ ﺷﻲء‪ .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪.١٢٢٢/٢‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٨٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺏ(‪.‬‬
‫)‪»(٨‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟ ﺼﻴﺮﻓﻴﺔ «‪ :‬ﻟﻺﻣ ﺎﻡ ﻣﺠ ﺪ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺃﺳ ﻌﺪ ﺑ ﻦ ﻳﻮﺳ ﻒ ﺑ ﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟ ﺼﻴﺮﻓﻲ‬
‫ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺂﻫﻮ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٨٨‬ﻫ ـ‪ ،‬ﻗ ﺎﻝ ﺑﻌ ﺾ ﺗﻼﻣﺬﺗ ﻪ‪ :‬ﺇﻧ ﻪ ﻟﻤ ﺎ ﻛﺘ ﺐ ﺃﺟﻮﺑ ﺔ‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺟﻮﺑﺘﻬﻢ ﺍﻟﻘﺎﺿﻲ ﻭﻗ ﺖ ﺍﻟﻘ ﻀﺎء‪ ،‬ﻓﺒﻌ ﻀﻬﺎ ﻣﻨ ﺼﻮﺹ ﻓ ﻲ ﻛﺘ ﺐ ﺍﻷﺋﻤ ﺔ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﻣﻘﻴﺲ ﻋﻠ ﻰ ﺃﺟ ﻮﺑﺘﻬﻢ‪ ،‬ﻭﺍﻧﺘﺨ ﺐ ﻣ ﻦ ﻛﺘ ﺐ ﺍﻟﻤﺘﻘ ﺪﻣﻴﻦ ﻭﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ ﻣ ﺴﺎﺋﻞ ﻋﺠﻴﺒ ﺔ‪ ،‬ﻭﻟ ﻢ‬
‫ﻳﺮﺗﺒﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺎﻧﺴﻬﺎ‪ ،‬ﻓﺮﺗﺒﻬﺎ ﻭﺟﻨﺴﻬﺎ ﺑﻌﺾ ﻁﻠﺒﺘ ﻪ‪ ،‬ﻭﺯﺍﺩ ﻓ ﻲ ﺑﻌ ﻀﻬﺎ ﺑﺈﺟﺎﺯﺗ ﻪ ﻣ ﺎ ﻳﺠﺎﻧ ﺴﻪ ﻣ ﻦ‬
‫ﻣ ﺴﻤﻮﻋﺎﺗﻪ ﺑﻠﻔ ﻆ‪ :‬ﻗﻠ ﺖ‪ ،‬ﻭﻭﺿ ﻊ ﻋﻼﻣ ﺎﺕ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،١٢٢٥/٢‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٠٢/١‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٣/١‬‬
‫)‪(١٠‬ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪.‬‬
‫)‪(١١‬ﺑﺪﺍﻳﺔ ‪ ٢٢٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪ ،‬ﻭﺑﺪﺍﻳﺔ ‪/١٠٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٢١٠‬‬
 ‫ﺍﺳﺘﻬﻠﻜﻪ ﻭﻳﻨﺘﻔﻲ ﻋﻨﻪ ﺍﻟﻀﻤﺎﻥ)‪.(١‬‬
‫‪ = ١٠٩‬ﻓِﻳ َﻬﺎ ﻓُ ُﺭﻭ ٌ‬
‫ﻉ‬
‫ﺻ َﻝ ْﺍﻟﻌَ َﺩ ُﻡ‪.‬‬ ‫ِﻣ ْﻧ َﻬﺎ‪ْ =١١٠ :‬ﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ﻧَﺎﻓِﻲ ْﺍﻟ َﻭ ْ‬
‫ﻁ ِء؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﻭﻗﻮﻟ ﻪ)‪ :(٢‬ﻓ ﺎﻟﻘﻮﻝ ﻗﻮﻟﻬ ﺎ‪ ،‬ﺃﻱ ﺇﻧﱠﻬ ﺎ ﻭﻫﺒ ﺖ ﺍﻟﻤﻬ ﺮ ﺑ ﺸﺮﻁ ﺃﻥ ]ﻻ[)‪ (٣‬ﻳﻄﻠﻘﻬ ﺎ‪ ،‬ﻭﻗ ﺪ‬
‫ﻁﻠﱠﻖ ﻳﻌﻨﻲ ﻓﻴﻠﺰﻣﻪ ﺩﻓﻊ ﺍﻟﻤﻬﺮ ﻟﻬﺎ‪.‬‬
‫ﻉ‪ .‬ﺃﻱ ﺑﻌﻀﻬﺎ ﻣﻮﺍﻓﻖ ﻟﻠﻘﺎﻋﺪﺓ ﻭﺑﻌﻀﻬﺎ ﺧﺎﺭﺝ ﻋﻨﻬ ﺎ ﻳ ﺪﻝ‬ ‫‪ ] =١٠٩‬ﻓِﻳ َﻬﺎ ﻓُ ُﺭﻭ ٌ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺑﻌﺪﻩ‪ (٤)/‬ﻣﻦ ‪ ‬ﻣﻨﻬﺎ ﺃﺧﺬﺍ ً ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺦ‪ .‬ﺃﻱ ﻣﻦ ﺍﻟﻔ ﺮﻭﻉ ﺍﻟﻤﻮﺍﻓﻘ ﺔ‬
‫ﺼ ِﻨّﻒ"[)‪ (٥‬ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﻧﺎﻓﻲ ﺍﻟﻮﻁء‪.‬‬
‫ﻟﻠﻘﺎﻋﺪﺓ ﻗﻮﻝ "ﺍﻟـ ُﻤ َ‬
‫‪ْ  =١١٠‬ﺍﻟﻘَ ْﻭ ُﻝ ﻗ ﻭﻝ ﻧ ﺎﻓِﻲ ْﺍﻟ َﻭ ْ‬
‫ﻁ ِء)‪ .(٦‬ﻗﻴ ﻞ‪ :‬ﻳﻨ ﺘﻘﺾ ﺑﻤ ﺎ ﻓ ﻲ‬
‫ﺍﺯ ﻳّ ِﺔ «)‪ (٧‬ﺃﺧﺒﺮﺕ‬ ‫» ﱠ‬
‫ﺍﻟﺒﺰ ِ‬
‫ﺕ َﻭﻗُ ْﻠﻥَ ‪ :‬ﺑِ ْﻛ ٌﺭ‬ ‫ﻋﻰ ْﺍﻟ َﻭ ْ‬
‫ﻁ َء َﻭﺃ َ ْﻧ َﻛ َﺭ ْ‬ ‫‪ =١١١‬ﻟَ ِﻛ ْﻥ ﻗَﺎﻟُﻭﺍ ﻓِﻲ ْﺍﻟ ِﻌ ِﻧّ ِ‬
‫ﻳﻥ ﻟَ ْﻭ ﺍ ﱠﺩ َ‬
‫‪ُ =١١٢‬ﺧﻳِّ َﺭ ْ‬
‫ﺕ‬
‫)‪(٢‬‬
‫ﺃﻥ ﺍﻟﺜ ﺎﻧﻲ ﺟﺎﻣﻌﻬ ﺎ‪ ،‬ﻭﺃﻧﻜ ﺮ ﺍﻟﺠﻤ ﺎﻉ ﺣﻠ ﺖ ﻟ ﻸﻭﻝ)‪ ،(٨‬ﻭﻟ ﻮ ﻋﻠ ﻰ ﺍﻟﻘﻠ ﺐ)‪ (١‬ﻻ‬
‫ﱠ‬

‫)‪(١‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﻭﺟﻮﺏ ﺭﺩ ﺍﻟﻤﺴﺮﻭﻕ ﺇﻥ ﻛﺎﻥ ﻗﺎﺋﻤ ﺎ‪ ،‬ﺇﻟ ﻰ ﻣ ﻦ ﺳ ﺮﻕ ﻣﻨ ﻪ‪ ،‬ﺳ ﻮﺍء ﻛ ﺎﻥ‬
‫ﺍﻟﺴﺎﺭﻕ = = ﻣﻮﺳﺮﺍ ً ﺃﻭ ﻣﻌﺴﺮﺍً‪ ،‬ﻭﺳﻮﺍء ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺃﻭ ﻟﻢ ﻳﻘﻢ‪ ،‬ﻭﺳﻮﺍء ﻭﺟ ﺪ ﺍﻟﻤ ﺴﺮﻭﻕ ﻋﻨ ﺪﻩ‬
‫ﺃﻭ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﻛﺬﻟﻚ ﻓﻲ ﻭﺟﻮﺏ ﺿﻤﺎﻥ ﺍﻟﻤﺴﺮﻭﻕ ﺇﺫﺍ ﺗﻠﻒ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﺍﻟﺤ ﺪ ﻋﻠ ﻰ‬
‫ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻟﺴﺒﺐ ﻳﻤﻨﻊ ﺍﻟﻘﻄﻊ‪ ،‬ﻛﺄﺧﺬ ﺍﻟﻤﺎﻝ ﻣﻦ ﻏﻴﺮ ﺣﺮﺯ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺩﻭﻥ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﺃﻭ ﻗﺎﻣ ﺖ ﺷ ﺒﻬﺔ‬
‫ﺗﺪﺭﺃ ﺍﻟﺤﺪ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻳﺠ ﺐ ﻋﻠ ﻰ ﺍﻟ ﺴﺎﺭﻕ ﺃﻥ ﻳ ﺮﺩﱠ ﻣﺜ ﻞ ﺍﻟﻤ ﺴﺮﻭﻕ ‪ -‬ﺇﻥ ﻛ ﺎﻥ ﻣﺜﻠﻴ ﺎ ً ‪-‬‬
‫ﻭﻗﻴﻤﺘﻪ ﺇﻥ ﻛﺎﻥ ﻗﻴﻤﻴﺎ ً‪ .‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٨٩/٧‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ‬
‫ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢١٣/٣‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪،٤٢٦/٨‬‬
‫ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﻧﻲ ﻟﻠﻨﻔﺮﺍﻭﻱ‪،‬ﻭﺍﻷﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،٢٧١/٨‬ﻭﺗﺤﻔﺔ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺷ ﺮﺡ ﺍﻟﺨﻄﻴ ﺐ‬
‫‪،٢١١/٤‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪ ١١٣/٩‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.١٢٨/٦‬‬
‫)‪(٢‬ﺃﻱ ﺍﻟﻤﺼﻨﻒ )ﺍﺑﻦ ﻧﺠﻴﻢ ( ﻓﻲ ﺍﻟﺒﺤﺮ‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٢٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٤٧٤/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪.٤١٧/٣‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪:‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ١٤٧/٤‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ) ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٨‬ﺷﺮﻭﻁ ﺗﺤﻠﻴﻞ ﺍﻟﻤﻄﻠﻘﺔ ﺛﻼﺛﺎ ً‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ ،‬ﻓﻠﻮ ﻭﻁﺌﻬﺎ ﺇﻧﺴﺎﻥ ﺑﺎﻟﺰﻧﺎ ﺃﻭ ﺑﺸﺒﻬﺔ‪ ،‬ﻟﻢ ﺗﺒﺢ‪ ،‬ﻷﻧﱠﻪ ﻟﻴﺲ ﺑﺰﻭﺝ‪.‬‬
‫ﺏ – ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺜﺎﻧﻲ ﺻﺤﻴﺤﺎ‪.‬‬
‫ﺝ – ﺃﻥ ﻳﻄﺄﻫﺎ ﺍﻟ ﺰﻭﺝ ﺍﻟﺜ ﺎﻧﻲ ﻓ ﻲ ﺍﻟﻔ ﺮﺝ‪ ،‬ﻓﻠ ﻮ ﻭﻁﺌﻬ ﺎ ﺩﻭﻧ ﻪ ﺃﻭ ﻓ ﻲ ﺍﻟ ﺪﺑﺮ ﻟ ﻢ ﻳﺤﻠﻬ ﺎ ﻟﺰﻭﺟﻬ ﺎ ﺍﻷﻭﻝ‪.‬‬

‫‪٢١١‬‬
 ‫ﺃﻥ ﺍﻟﻤﺴﺘﺘﺮ ﻓﻲ )ﻭﺃﻧﻜﺮ ﺍﻟﺠﻤﺎﻉ(‪ :‬ﻟﻠﺜﺎﻧﻲ)‪.(٥‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ)‪ (٤‬ﱠ‬
‫ﱠ‬ ‫ﻱ")‪.(٣‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪  =١١١‬ﻟَ ِﻛ ْﻥ ﻗَ ﺎﻟُﻭﺍ ﺍﻟ ﺦ‪ .‬ﺍﻻﺳ ﺘﺪﺭﺍﻙ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺎ ﺳ ﻴﺄﺗﻲ)‪ (٦‬ﻣ ﻦ ﻗﻮﻟ ﻪ‪َ :‬ﻭ ِﺇ ْﻥ‬
‫ﻗُ ْﻠﻦَ ‪ :‬ﺛ َ ِﻴّ ٌ‬
‫ﺐ ﺍﻟﺦ‪.‬‬
‫ﺃﻥ ﺍﻷﺻ َﻞ‬ ‫ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺑﻌﺪ ﻣﻀﻲ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺣﺎﺻﻠﻪ‪ :‬ﱠ‬ ‫ﺕ‪ .‬ﻳﻔﻴﺪ ﱠ‬ ‫‪ُ  =١١٢‬ﺧ ِﻳّ َﺭ ْ‬
‫ﺍﻟﻌﺪ ُﻡ‬
‫ﺏ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ ﻪُ ِﻟ َﻛ ْﻭﻧِ ِﻪ ُﻣ ْﻧ ِﻛ ًﺭﺍ ﺍ ْﺳ ﺗِ ْﺣﻘَﺎﻕَ ْﺍﻟﻔُ ْﺭﻗَ ِﺔ َ‬
‫ﻋﻠَ ْﻳ ِﻪ‪،‬‬ ‫‪َ =١١٣‬ﻭ ِﺇ ْﻥ ﻗُ ْﻠ ﻥَ ‪ :‬ﺛ َ ِﻳّ ٌ‬
‫ﺳ َﻼ َﻣﺔُ ِﻣ ْﻥ ْﺍﻟﻌُﻧﱠ ِﺔ‪َ ،‬ﻭﻓِﻲ ْﺍﻟﻘُ ْﻧﻳَ ِﺔ ﺍ ْﻓﺗ َ َﺭﻗَ ﺎ َﻭﻗَﺎﻟَ ْ‬
‫ﺕ‪ :‬ﺍ ْﻓﺗ َ َﺭ ْﻗﻧَ ﺎ ﺑَ ْﻌ َﺩ ﺍﻟ ﱡﺩ ُﺧﻭ ِﻝ‬ ‫َﻭ ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺍﻟ ﱠ‬
‫ﺍﻟﺯ ْﻭ ُﺝ ﻗَ ْﺑﻠَﻪُ‬
‫َﻭﻗَﺎ َﻝ ﱠ‬
‫ﻱ")‪.(٧‬‬
‫ﻣﺎ ﻟﻢ ﻳﻌﺎﺭﺿﻪ ﺷﻲء ﺁﺧﺮ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺧ ِﻴّﺮﺕ ﺃﻱ ﻓﻲ ﻣﺠﻠﺴﻬﺎ‪ » .‬ﺩُﺭ«)‪.(٨‬‬
‫ﺏ)‪ (٩‬ﺍﻟ ﺦ‪ .‬ﻅ ﺎﻫﺮ ‪ ‬ﻭﺇﻥ ﻗﻠ ﺖ ﺇﻧ ﻪ ﻻ ﺑ ﺪﱠ ﻣ ﻦ‬ ‫‪َ  =١١٣‬ﻭ ِﺇ ْﻥ ﻗُ ْﻠ ﻥَ ‪ :‬ﺛ َ ِﻳّ ٌ‬
‫ﻒ" ﻓﻲ »ﺍﻟﺒَ ِ‬
‫ﺤﺮ«‪)) :‬ﺑﺄﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺠﻤﺎﻋﺔ ﻟﺒﻴ ﺎﻥ‬ ‫ﺼ ِﻨّ ُ‬
‫ﺛﻼﺙ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻘﺪ ﺻﺮﺡ "ﺍﻟ ُﻤ َ‬
‫)‪(١٠‬‬
‫ﺍﻷﻭﻟﻰ؛ ﺇﺫ ﻳﻜﺘﻔﻰ ﺑﻘﻮﻟ ﻪ‪ :‬ﺍﻟﻮﺍﺣ ﺪﺓ ﻭﺍﻻﺛﻨ ﺎﻥ ﺃﺣ ﻮﻁ‪ .‬ﻭﻓ ﻲ »ﺍﻟﺒ ﺪﺍﺋﻊ«‪ :‬ﺃﻭﺛ ﻖ ‪ ،‬ﻭﻓ ﻲ‬
‫ﺎﻓِﻲ‬ ‫ﻲ » َﻛ‬ ‫ﻀﻞ‪ ،‬ﻭﻓ‬ ‫ﺒﻴ َﺠﺎﺑﻲ"‪ :‬ﺃﻓ‬ ‫"ﺍﻹ ِﺳ‬

‫ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٩/٦‬ﻭ ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،١٨٧/٣‬‬
‫‪،١٨٨‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ٢٠٨/٢‬ﻭﻣ ﺎ ﺑﻌ ﺪﻫﺎ‪ ،‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪،٣١ ،٣٠/٢‬‬
‫ﻭﺍﻷﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ٢٦٦/٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‬
‫‪ ،٢٩٩،٣٠٠/٤‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ‪،٣٩٨،٣٩٩/٧‬ﻭﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ ﺍﻹﻗﻨ ﺎﻉ‬
‫ﻟﻠﺒﻬﻮﺗﻲ ‪.٣٤٩،٣٥٠/٥‬‬
‫)‪(١‬ﻓﻲ )ﺟـ(‪) ،‬ﺩ( ﺍﻟﻐﻠﺐ‪.‬‬
‫)‪(٢‬ﺃﻱ ﻟﻮ ﺃﻗﺮ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻧﻲ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺃﻧﻜﺮﺕ ﻻ ﺗﺤﻞ ﻟﻸﻭﻝ‪ ،‬ﻷﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﻧﺎﻓﻲ ﺍﻟﻮﻁء‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٣/١‬‬
‫ﱠ‬
‫ﻭﺍﻟﻈﻦ‪.‬‬ ‫)‪(٤‬ﻓﻲ )ﺏ(‬
‫)‪(٥‬ﻓﻲ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺩ( ﺍﻟﺜﺎﻧﻲ‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﻟﻤﺎ ﺳﺒﻖ‪.‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٣/١‬‬
‫)‪(٨‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ‪.٤٩٩/٣‬‬
‫ﻋﺬﺭﺗُﻬﺎ ﺑﺠﻤﺎﻉ ﺃﻭ ﻏﻴﺮﻩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫)‪(٩‬ﺍﻟﺜﻴﺐ ﻣﻦ ﺯﺍﻟﺖ ُ‬
‫‪ ،٢٤٤/٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ‪،٢٢٤/٢‬ﻭﺍﻟﻐﺮﺭ ﺍﻟﺒﻬﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ‬
‫ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪،١١١/٤‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤٦/٥‬‬
‫)‪(١٠‬ﻷﻥ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﺑﺨﺒﺮ ﺍﻟﻌﺪﺩ ﺃﻗﻮﻯ ‪ .‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.٣٢٣/٢‬‬

‫‪٢١٢‬‬
 ‫ﺍﻟ َﺤﺎ ِﻛﻢ«)‪............................................................:(١‬‬
‫‪.........................................................................................‬‬

‫ﺍﺷﺘﺮﻁ ﻋﺪﺍﻟﺘﻬﺎ)‪ (٢‬ﺍﻧﺘﻬﻰ(()‪.(٣‬‬

‫ﺑﺄﺱ ﺑﻪ ﺗﺘﻤﻴﻤﺎ ً ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬
‫ﻭﺗﺤﺮﻳﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻻ َ‬
‫‪.........................................................................................‬‬
‫ﻓ ﺄﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺍﺩﱠﻋ ﺖ ﺍﻣ ﺮﺃﺓ ﺃﻧﱠ ﻪ ﻟ ﻢ ﻳ ﺼﻞ ﺇﻟﻴﻬ ﺎ ﻓ ﺈﻥ ﺻ ﺪﻗﻬﺎ ﻳﺆﺟ ﻞ ﺳ ﻨﺔ ﻣﻄﻠﻘ ﺎ ً ﺳ ﻮﺍء‬
‫ﻛﺎﻧﺖ ﺑﻜﺮﺍ ً ﺃﻭ ﺛﻴﺒﺎً‪ ،‬ﻭﺇﻥ ﺃﻧﻜ ﺮ‪ ،‬ﻓ ﺈﻥ ﻛﺎﻧ ﺖ ﺑﻜ ﺮﺍ ً ﻧﻈ ﺮ ﺇﻟﻴﻬ ﺎ ﺍﻟﻨ ﺴﺎء ﻓ ﺈﻥ ﻗﻠ ﻦ‪ :‬ﺇﻧﱠﻬ ﺎ ﺑﻜ ﺮ‬
‫ﱠﻋﺖ ﻋ ﺪﻡ ﺍﻟﻮﺻ ﻮﻝ‪ ،‬ﻓ ﺈﻥ ﺻ ﺪﱠﻗﻬﺎ ﺧﻴ ﺮﺕ ﻟﺜﺒ ﻮﺕ‬ ‫ﻳﺆﺟﻞ ﺳﻨﺔ‪ ،‬ﺛﻢ ﺇﺫﺍ ﺗﻤﺖ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﺍﺩ ْ‬
‫ﺣﻘﻬﺎ ﺑﺎﻟﺘﺼﺎﺩﻕ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺴﺎء ﻓﺈﻥ ﻗﻠﻦ‪ :‬ﻫﻲ ﺛﻴﺐ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨ ﻪ؛‬

‫)‪َ »(١‬ﻛﺎﻓِﻲ ﺍﻟ َﺤﺎ ِﻛﻢ«‪ :‬ﻟﻠﺤﺎﻛﻢ ﺍﻟﺸﻬﻴﺪ‪ ،‬ﷴ ﺑﻦ ﷴ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٣٣٤‬ﻫـ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﻛﺘ ﺐ ﷴ‬
‫ﺑﻦ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻌﺘﻤﺪ ﻓﻲ ﻧﻘﻞ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﺷﺮﺣﻪ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺸﺎﻳﺦ ﻣﻨﻬﻢ ﺷﻤﺲ ﺍﻷﺋﻤﺔ‬
‫ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺇﺫﺍ ﺃﻁﻠﻖ ﺍﻟﻤﺒﺴﻮﻁ ﻓ ﻲ ﺷ ﺮﻭﺡ ﺍﻟﻬﺪﺍﻳ ﺔ ﻭﻏﻴﺮﻫ ﺎ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ‬
‫ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٣٧٨/٢‬ﻭﻫﺪﻳﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ‬
‫ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٣٧/٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٩/٧‬‬
‫)‪(٢‬ﻣﺴﺄﻟﺔ‪) :‬ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎء(‪ :‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘ ﻀﺎء ﺑ ﺸﻬﺎﺩﺓ ﺍﻟﻨ ﺴﺎء ﻣﻨﻔ ﺮﺩﺍﺕ ﻓﻴﻤ ﺎ ﻻ‬
‫ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﺮﺟﺎﻝ ﻏﺎﻟﺒﺎً‪ ،‬ﻛﺎﻟﻮﻻﺩﺓ ﻭﺍﻻﺳﺘﻬﻼﻝ ﻭﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻱ ﺗﺜﺒ ﺖ‬
‫ﺑﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻟﻨﺴﺎء‪ .‬ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺫﻫﺐ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺇﻟﻰ ﺃﻧﱠﻪ ﺗﻘﺒﻞ ﻓﻲ ﺍﻟﻮﻻﺩﺓ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺎﺑﻠ ﺔ ﻭﺣ ﺪﻫﺎ‪ ،‬ﻭﻻ ﺗﻘﺒ ﻞ ﺷ ﻬﺎﺩﺓ‬
‫ﻏﻴﺮ ﺍﻟﻘﺎﺑﻠﺔ ﺇﻻ ﻣﻊ ﻏﻴﺮﻫﺎ‪ .‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪.‬‬
‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﻟﻰ ﺃﻧﻪ ﺗﻘﺒﻞ ﻓﻲ ﺫﻟﻚ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻣﺴﻠﻤﺔ ﺣﺮﺓ ﻋﺪﻟﺔ ﻗﺎﺑﻠﺔ ﻛﺎﻧﺖ‬
‫ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﺇﻻ ﻭﻻﺩﺓ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻼ ﺗﻘﺒﻞ ﻓﻴﻬﺎ ﺷﻬﺎﺩﺓ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺫﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﺑﻦ ﺷﺒﺮﻣﺔ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠ ﻰ‪ ،‬ﻭﺃﺣﻤ ﺪ ﻓ ﻲ ﺇﺣ ﺪﻯ ﺭﻭﺍﻳﺘﻴ ﻪ ﺇﻟ ﻰ ﺃﻧﱠ ﻪ‬
‫ﺗﻘﺒﻞ ﻓﻲ ﺫﻟﻚ ﺷﻬﺎﺩﺓ ﺍﻣ ﺮﺃﺗﻴﻦ‪ ،‬ﻭﻻ ﻳ ﺸﺘﺮﻁ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺫﻟ ﻚ ؛ ﻷﻧﻬ ﻦ ﻟﻤ ﺎ ﻗﻤ ﻦ ﻓ ﻲ ﺍﻧﻔ ﺮﺍﺩﻫﻦ ﻣﻘ ﺎﻡ‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻘﻤﻦ ﻓﻲ ﺍﻟﻌﺪﺩ ﻣﻘﺎﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﻛﺜ ﺮ ﻋ ﺪﺩ ﺍﻟﺮﺟ ﺎﻝ ﺍﺛﻨ ﺎﻥ‪ ،‬ﻓﺎﻗﺘ ﻀﻰ ﺃﻥ ﻳﻜ ﻮﻥ‬
‫ﺃﻛﺜﺮ ﻋﺪﺩ ﺍﻟﻨﺴﺎء ﺍﺛﻨﺘﻴﻦ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﻣﺎ ﺣﻜﻲ ﻋﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻲ ﺃﻧّﻪ ﺗﻘﺒﻞ ﺛﻼﺙ ﻧ ﺴﻮﺓ‪ ،‬ﻭﻻ ﻳﻘﺒ ﻞ ﺃﻗ ﻞ ﻣ ﻨﻬﻦ‪ ،‬ﻭﻫ ﻮ ﻣ ﺮﻭﻱ‬
‫ﻋﻦ ﺃﻧﺲ‪ .‬ﻭﺍﺳﺘﺪﻝ ﻟﺬﻟﻚ ﺑﺄﻥ ﷲ ﺿﻢ ﺷﻬﺎﺩﺓ ﺍﻟﻤﺮﺃﺗﻴﻦ ﺇﻟ ﻰ ﺍﻟﺮﺟ ﻞ ﻓ ﻲ ﺍﻟﻤﻮﺿ ﻊ ﺍﻟ ﺬﻱ ﻻ ﻳﻨﻔ ﺮﺩﻥ‬
‫ﻓﻴﻪ ﻓﻮﺟﺐ ﺃﻥ ﻳﺴﺘﺒﺪﻝ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻨﻔﺮﺩﻥ ﻓﻴﻪ ﻓﻴﺼﺮﻥ ﺛﻼﺛﺎ‪.‬‬
‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻋﻄﺎء ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻓﻲ ﺫﻟﻚ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﻮﺓ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‪ ،١١٤/١٦‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٧٣/٧‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﻟﻺﻣ ﺎﻡ‬
‫ﻣﺎﻟ ﻚ ‪ ،٢٢/٤‬ﻭﺗﺒ ﺼﺮﺓ ﺍﻟﺤﻜ ﺎﻡ ﻻﺑ ﻦ ﻓﺮﺣ ﻮﻥ‪ ،٢٥٣/١‬ﻭﺍﻷﻡ ﻟﻺﻣ ﺎﻡ ﺍﻟ ﺸﺎﻓﻌﻲ ‪ ،٥٠/٧‬ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٢٥٠/١٠‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ ‪/١٠‬‬
‫‪ ،١٥٧ ،١٥٦‬ﻭﺍﻟﻄ ﺮﻕ ﺍﻟﺤﻜﻤﻴ ﺔ ﻻﺑ ﻦ ﻗ ﻴﻢ ﺍﻟﺠﻮﺯﻳ ﺔ ‪ ،/١٣١/‬ﻭﺍﻟﻤﺤﻠ ﻰ ﺑﺎﻵﺛ ﺎﺭ ﻻﺑ ﻦ ﺣ ﺰﻡ‬
‫ﺍﻟﻈﺎﻫﺮﻱ ‪.٤٨٢/٨‬‬
‫)‪(٣‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪.١٣٦/٤‬‬

‫‪٢١٣‬‬
‫ﻷﻥ ﺍﻟﺜﻴﺎﺑﺔَ ﺗﺜﺒﺖ ﺑﻘﻮﻟﻬﻦ‪ ،‬ﻭﻟ ﻴﺲ ﻣ ﻦ ﺿ ﺮﻭﺭﺓ ﺍﻟﺜﻴﺎﺑ ﺔ ﺍﻟﻮﺻ ﻮﻝ ﺇﻟﻴﻬ ﺎ ﻻﺣﺘﻤ ﺎﻝ ﺯﻭﺍﻟﻬ ﺎ‬ ‫ﱠ‬
‫ﻷﻥ ﺛﺒﻮﺗﻬﺎ ﻳﻨﻔﻲ ﺍﻟﻮﺻ ﻮﻝ ﺇﻟﻴﻬ ﺎ ﺿ ﺮﻭﺭﺓ ﻓﺘﺨﻴ ﺮ‬ ‫ﺑﺸﻲء ﺁﺧﺮ‪ ،‬ﻓﻴﺤﻠﻒ ﺑﺨﻼﻑ ﺍﻟﺒﻜﺎﺭﺓ؛ ﱠ‬
‫ﻷﻥ ﺩﻋﻮﺍﻫ ﺎ ﺗﺄﻳ ﺪﺕ ﺑ ﺎﻟﻨﻜﻮﻝ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﻘﻮﻟﻬﻦ‪ ،‬ﺛﻢ ﺇﺫﺍ ﺣﻠﻒ ﻓﻬﻲ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﺇﻥ ﻧﻜ ﻞ ﺧﻴ ﺮﺕ ﱠ‬
‫ﻛﺎﻧﺖ ﺛﻴﺒﺎ ً ﻓﻲ ﺍﻷﺻﻞ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ‪(١)/‬؛ ﻷﻧﱠﻪ ﻳﻨﻜﺮ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻷﺻ ُﻞ ﻫﻮ ﺍﻟﺴﻼﻣﺔ‪ (٢)/‬ﻓﻲ ﺍﻟ َﺤﺒَﻠَﺔ)‪ ،(٣‬ﻓ ﺈﺫﺍ ﺣﻠ ﻒ ﻓ ﻼ ﺣ ﻖ ﻟﻬ ﺎ‪ ،‬ﻭﺇﻥ ﻧﻜ ﻞ ﻳﺆﺟ ﻞ‬
‫ﺕ ﺣﻘﻬ ﺎ‬‫ﻋﺪﻡ ﺍﻟﻮﺻﻮ ِﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺻﺪﱠﻗﻬﺎ ﺧﻴ ﺮﺕ ﻟﺜﺒ ﻮ ِ‬ ‫ﱠﻋﺖ َ‬ ‫ﺳﻨﺔ ﻓﺈﻥ ﺗﻤﺖ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﺍﺩ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﺑﺎﻟﺘﱠﺼﺎﺩﻕ ﻭﺇﻥ ﺃﻧﻜﺮ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ‪ /‬ﻟﻤﺎ ﺫﻛﺮﻧﺎ ‪.‬‬
‫ﻓﺤﺎﺻﻠﻪ‪ :‬ﺃﻧﱠﻬﺎ ﺇﻥ ﻛﺎﻧ ﺖ ﺛﻴﺒ ﺎ ً ﻓ ﺎﻟﻘﻮ ُﻝ ﻗﻮﻟُ ﻪ ﺍﺑﺘ ﺪﺍ ًء ﻭﺍﻧﺘﻬ ﺎ ًء ﻣ ﻊ ﻳﻤﻴﻨ ﻪ‪ ،‬ﻓ ﺈﻥ ﻧﻜ ﻞ ﻓ ﻲ‬
‫ﺍﻻﺑﺘ ﺪﺍء ﻳﺆﺟ ﻞ ﺳ ﻨﺔ‪ :‬ﻭﺇﻥ ﻧﻜ ﻞ ﻓ ﻲ ﺍﻻﻧﺘﻬ ﺎء ﺗﺨﻴ ﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﺖ ﺑﻜ ﺮﺍ ً ﺗﺜﺒ ﺖ ﺍﻟﻌﻨ ﺔ ﻓﻴ ﻪ‬
‫ﻟﻠﺰﻳﻠَ ِﻌﻲ")‪ (٧‬ﺑﻘﻠﻴﻞ ﺗﺼﺮﻑ‪.‬‬ ‫ﺑﻘﻮﻟﻬﻦ ﻓﻴﺆﺟﻞ ﺃﻭ ﻳﻔﺮﻕ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﻐ َّﺰﻱ")‪ (٦‬ﻣﻌﺰﻳﺎ ً " ﱠ‬
‫ﻑ ْﺍﻟ َﻣ ْﻬ ِﺭ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬ ‫ﺻ ِ‬
‫ﻁ ﻧِ ْ‬ ‫‪ =١١٤‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭﻟُ َﻬﺎ ؛ ِﻷَﻧﱠ َﻬﺎ ﺗ ُ ْﻧ ِﻛ ُﺭ ُ‬
‫ﺳﻘُﻭ َ‬
‫ﺏ ﺃَﻧﱠ ﻪُ ﻟَ ْﻡ ﻳَ ْﺭﺑَ ْﺢ ؛ ِﻷ َ ﱠﻥ‬
‫ﺎﺭ ِ‬ ‫ﺿ ِ‬‫ﻳﻙ َﻭ ْﺍﻟ ُﻣ َ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ ‪ْ =١١٥‬ﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ﺍﻟ ﱠ‬
‫ﺷ ِﺭ ِ‬
‫ﻋ َﺩ ُﻡ ﱠ‬
‫ﺍﻟﺯﺍﺋِ ِﺩ‪.‬‬ ‫ﺻ َﻝ َ‬ ‫ﻋ َﺩ ُﻣﻪُ َﻭ َﻛﺫَﺍ ﻟَ ْﻭ ﻗَﺎ َﻝ‪ :‬ﻟَ ْﻡ ﺃ َ ْﺭﺑَ ْﺢ ﱠﺇﻻ َﻛﺫَﺍ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬
‫ﻑ ْﺍﻟ َﻣ ْﻬ ِﺭ‪ .‬ﻓ ﻲ‬
‫ﺻ ِ‬ ‫‪  =١١٤‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ‪ /‬ﻗَ ْﻭﻟُ َﻬ ﺎ ؛ ِﻷَﻧﱠ َﻬ ﺎ ﺗ ُ ْﻧ ِﻛ ُﺭ ُ‬
‫ﺳ ﻘُﻭ َ‬
‫ﻁ ﻧِ ْ‬
‫)‪(٨‬‬

‫» ِﺧﺰَ ﺍﻧَ ِﺔ ﺍﻷﻛ َﻤ ِﻞ«‪ :‬ﻁﻠﱠﻘﻬ ﺎ ﻭﺃﻧﻜ ﺮ ﺍﻟ ﺪﺧﻮﻝ ]ﺑﻬ ﺎ[)‪ (٩‬ﻓﻠ ﻪ ﺃﻥ ﻳﺮﺍﺟﻌﻬ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﺣ ﺎﻣﻼً‪،‬‬
‫ﻭﺇﻻ ﻓ ﻼ ﺭﺟﻌ ﺔ ﻟ ﻪ ﺍﻫ ـ‪.‬ﻛ ﺬﺍ ﺫﻛ ﺮﻩ "ﺍﻟﺒِﻴ ِﺮﻱ"‪ .‬ﻭﻫ ﻮ ﻅ ﺎﻫﺮ ﻷﻧﱠ ﻪ ﺑﻈﻬ ﻮﺭ ﺍﻟﺤﻤ ﻞ ﺻ ﺎﺭ‬
‫ﻣﻜﺬﺑﺎ ً ﺷﺮﻋﺎ ً‪.‬‬
‫ﺏ)‪ (١١‬ﺍﻟ ﺦ‪ .‬ﻗﻴ ﻞ‪ :‬ﻭﻛ ﺬﺍ‬ ‫َﻭ ْﺍﻟ ُﻣ َ‬ ‫‪ْ  =١١٥‬ﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ﺍﻟ ﱠ‬
‫)‪(١٠‬‬
‫ﺎﺭ ِ‬
‫ﺿ ِ‬ ‫ﻳﻙ‬
‫ﺷ ِﺭ ِ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٢٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪َ (٣‬ﺣﺒَ ُﻞ ﺍﻟﻤﺮﺃﺓ ﻭﻫﻮ ﺍﻣﺘﻼء ﺭﺣﻤﻬﺎ‪.‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪.١٣٩/١١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٣٢٣/٢‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ‪ ٢٣/٣‬ﻭ‪.٢٤‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٣‬ﺏ(‪.‬‬
‫)‪(٧‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٢٤/٣‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٢٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺃ(‪.‬‬
‫)‪(١٠‬ﺷﺮﻛﺔ ﺍﻟﻌﻘﺪ ﻋﺮﻓﻬﺎ ﺍﻟﺤﻨﻔﻴﺔ‪)) :‬ﻋﻘﺪ ﺑﻴﻦ ﺍﻟﻤﺘﺸﺎﺭﻛﻴﻦ ﻓﻲ ﺍﻷﺻﻞ ﻭﺍﻟﺮﺑﺢ((‪ ،‬ﻭﻫﻲ ﻋﻨ ﺪﻫﻢ ﺳ ﺖ‬
‫ﺃﻧﻮﺍﻉ‪ :‬ﺷﺮﻛﺔ ﺃﻋﻤﺎﻝ‪ ،‬ﻭﺃﻣﻮﺍﻝ‪ ،‬ﻭﻭﺟﻮﻩ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻫ ﺬﻩ ﺍﻟﺜﻼﺛ ﺔ ﺇﻣ ﺎ ﻣﻔﺎﻭﺿ ﺔ ﻭﺇﻣ ﺎ ﻋﻨ ﺎﻥ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،١٥٢/١٢‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٣١٣/٣‬‬
‫)‪(١١‬ﺍﻟﻤﻀﺎﺭﺑﺔ‪ :‬ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﻤﺎﻟﻚ ﺇﻟﻰ ﺍﻟﻌﺎﻣﻞ ﻣﺎﻻ؛ ﻟﻴﺘﺠﺮ ﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺮﺑﺢ ﻣ ﺸﺘﺮﻛﺎ ﺑﻴﻨﻬﻤ ﺎ ﺑﺤ ﺴﺐ‬
‫ﻣﺎ ﺷﺮﻁﺎ‪.‬‬
‫ﻭﻫﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء ﺟﻤﻴﻌﺎ‪ .‬ﻭﺃﺛﺒﺖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣ ﺸﺮﻭﻋﻴﺔ ﺍﻟﻤ ﻀﺎﺭﺑﺔ ﺑﺎﻹﺟﻤ ﺎﻉ ﺍﻟﻘ ﺎﺋﻢ ﻋﻠ ﻰ‬
‫ﺍﻟ ﻨﺺ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٨/٢٢‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬

‫‪٢١٤‬‬
‫ﺍﻟﻮﺻﻲ)‪ (١‬ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻟﻢ ﺃﺗﺠﺮ ﻓﻲ ﻣ ﺎﻝ ﺍﻟﻴﺘ ﻴﻢ‪ ،‬ﻭﻫ ﻲ ﻭﺍﻗﻌ ﺔ ﺍﻟﻔﺘ ﻮﻯ ﻓ ﻲ ﺯﻣﺎﻧﻨ ﺎ‪ .‬ﻭﺍﻧﺠ ﺮ‬
‫ﺍﻟﻜﻼﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﻮﺻﻲ ﻫﻞ‬
‫‪.........................................................................................‬‬
‫ﻳﺠ ﺐ ﻋﻠﻴ ﻪ ﺃﻥ ﻳﺘﺠ ﺮ‪ ،‬ﻟﻴ ﺮﺑﺢ ﻣ ﻦ ﻣ ﺎﻝ ﺍﻟﻘﺎﺻ ﺮ ﺃﻡ ﻻ‪ ،‬ﻟ ﻢ ﻧﻘ ﻒ ﻋﻠﻴ ﻪ‪ ،‬ﻭﺍﻟﻈ ﺎﻫﺮ ﻋ ﺪﻡ‬
‫ﺍﻟﻮﺟﻮﺏ)‪ (٢‬ﺍﻫـ‪.‬‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥) (٤‬‬ ‫)‪(٣‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺻﺮﺡ ﺑﻪ ﻓﻲ » ُﻣ ِﻌﻴﻦ ﺍﻟﻤﻔ ِﺘﻲ « " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫َﺮﺣﻪ‪ )) :‬ﻭﻻ ]ﻳﺘﱠﺠﺮ[)‪ (٨‬ﺍﻟﻮﺻﻲ ﻓﻲ ﻣ ﺎﻝ ﺍﻟﻴﺘ ﻴﻢ ﻟﻨﻔ ﺴﻪ‪ ،‬ﻓ ﺈﻥ‬ ‫ﻳﺮ« ﻭﺷ ِ‬
‫)‪(٧‬‬
‫ﻭﻓﻲ »ﺍﻟﺘﱠﻨ ِﻮ ِ‬
‫)‪(٩‬‬
‫ﻓﻌﻞ ﺗﺼﺪﻕ ﺑﺎﻟﺮﺑﺢ‪ ،‬ﻭﺟﺎﺯ ﻟ ﻮ ﺍﺗﺠ ﺮ ﻓ ﻲ ﻣ ﺎﻝ ﺍﻟﻴﺘ ﻴﻢ ﻟﻠﻴﺘ ﻴﻢ‪ ،‬ﻭﺗﻤﺎﻣ ﻪ ﻓ ﻲ »ﺍﻟ ﺪ ُِﺭ« ((‬
‫ﺍﻟﺦ‪.‬‬
‫ﺏ ﺇﺫَﺍ ﺃَﺗ َ ﻰ‬
‫ﺎﺭ ِ‬
‫ﺿ ِ‬‫ﺍﻹ ْﻗ َﺭ ِﺍﺭ‪َ :‬ﻭ َﺟﻌَ ْﻠﻧَ ﺎ ْﺍﻟﻘَ ْﻭ َﻝ ِﻟ ْﻠ ُﻣ َ‬
‫‪َ =١١٦‬ﻭﻓِ ﻲ ْﺍﻟ َﻣ ْﺟ َﻣ ﻊِ ِﻣ ﻥَ ْ ِ‬
‫ﺏ ْﺍﻟ َﻣﺎ ِﻝ ) ﺍ ْﻧﺗ َ َﻬﻰ (‬ ‫ِﺑﺄ َ ْﻟﻔَﻳ ِْﻥ َﻭﻗَﺎ َﻝ‪ُ :‬ﻫ َﻣﺎ ﺃ َ ْ‬
‫ﺻ ٌﻝ َﻭ ِﺭ ْﺑ ٌﺢ َﻻ ِﻟ َﺭ ّ ِ‬

‫‪ ،٥٢/٥‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٣٥٥/٥‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ‬

‫ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪،١٢٢/٢‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٣٩٨/٣‬ﻭﻧﻬﺎﻳ ﺔ‬
‫ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪ ،٢١٩/٥‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺗﻴﻤﻴ ﺔ ‪ ،٦١/٤‬ﻭﻛ ﺸﺎﻑ‬
‫ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٥٠٧/٣‬‬
‫)‪(١‬ﺍﻟﻮﺻﻲ ﻓﻲ ﺍﻟﺠﻤﻠ ﺔ ﺛﻼﺛ ﺔ ﺃﻧ ﻮﺍﻉ ﻭﻫ ﻲ‪ :‬ﻭﺻ ﻲ ﺍﻟﺨﻠﻴﻔ ﺔ‪ ،‬ﻭﻭﺻ ﻲ ﺍﻟﻤﺨﺘ ﺎﺭ‪ ،‬ﻭﻭﺻ ﻲ ﺍﻟﻘﺎﺿ ﻲ‪.‬‬
‫ﻭﻭﺻ ﻲ ﺍﻟﻘﺎﺿ ﻲ ﺃﻭ ﺍﻟﺤ ﺎﻛﻢ ﻫ ﻮ‪ :‬ﺍﻟ ﺬﻱ ﻳﻌﻴﻨ ﻪ ﺍﻟﻘﺎﺿ ﻲ ﻟﻺﺷ ﺮﺍﻑ ﻋﻠ ﻰ ﺷ ﺆﻭﻥ ﺍﻟﻘ ﺼﺮ ﺍﻟﻤﺎﻟﻴ ﺔ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٢٠٨/٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٥٠٢/١٠‬‬
‫)‪(٢‬ﻟﻴﺲ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﺘﺠﺮ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻨﻔﺴﻪ ﻓﺈﻥ ﻓﻌﻞ ﺗ ﺼﺪﻕ ﺑ ﺎﻟﺮﺑﺢ ﻓ ﻲ ﺭﺃﻱ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻭﷴ‪،‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺠﺮ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪.‬‬
‫ﻭﺃﺟ ﺎﺯ ﺍﻟﺠﻤﻬ ﻮﺭ ﻏﻴ ﺮ ﺍﻟﺤﻨﻔﻴ ﺔ ﺍﻟﺘ ﺼﺮﻑ ﻓ ﻲ ﻣ ﺎﻝ ﺍﻟ ﺼﻐﻴﺮ ﺑﺤ ﺴﺐ ﺍﻟﻤ ﺼﻠﺤﺔ ﻟﻠ ﺼﻐﻴﺮ ﺃﻭ‬
‫ﺍﻟﺤﺎﺟ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،٧٢٦/٢‬ﻭﺭﺩ‬
‫ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٧١٢/٦‬ﻭﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ‬
‫ﻋﻠ ﻴﺶ ‪ ،٥٨٨/٩‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪ ،٢٤٥/٢‬ﻭﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،١٢٨/٤‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻔﻘﻬﻴ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٨/٤‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ‪ ،١٤٣/٦‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.٣٨٤/٤‬‬
‫)‪(٣‬ﺃﻱ ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻻﺗﺠﺎﺭ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻣﻐﻨﻲ ﺍﻟﻤﻔﺘﻲ ﻭﻓﻲ )ﺩ( ﻣﻌﻴﻦ ﺍﻟﻔﺘﻮﻯ‪.‬‬
‫)‪ُ »(٥‬ﻣ ِﻌﻴﻦ ﺍﻟﻤﻔﺘِ ﻲ «‪ :‬ﻫ ﻮ ﻣﻌ ﻴﻦ ﺍﻟﻤﻔﺘ ﻲ ﻋﻠ ﻰ ﺍﻟﺠ ﻮﺍﺏ ﺍﻟﻤ ﺴﺘﻔﺘﻲ ﻟﻺﻣ ﺎﻡ ﺍﻟﺘﻤﺮﺗﺎﺷ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪ ١٠٠٤‬ﻫـ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٧٤٦/٢‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٣/١‬‬
‫)‪(٧‬ﺗﻨ ﻮﻳﺮ ﺍﻷﺑ ﺼﺎﺭ ﻭﺟ ﺎﻣﻊ ﺍﻟﺒﺤ ﺎﺭ ﻟﻠ ﺸﻴﺦ ﺷ ﻤﺲ ﺍﻟ ﺪﻳﻦ‪ ،‬ﷴ ﺑ ﻦ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺗﻤﺮﺗ ﺎﺵ‪،‬‬
‫ﺍﻟﻐ ﺰﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٠٤‬ﻫ ـ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﻣ ﺴﺎﺋﻞ ﺍﻟﻤﺘ ﻮﻥ ﺍﻟﻤﻌﺘﻤ ﺪﺓ ﻋﻮﻧ ﺎ ﻟﻤ ﻦ ﺍﺑﺘﻠ ﻲ‬
‫ﺑﺎﻟﻘﻀﺎء ﻭﺍﻟﻔﺘﻮﻯ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪ ،٥٠١/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ‪١٩٧/١٠‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٩‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ‪ ) ٧١٢/٦‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪.‬‬

‫‪٢١٥‬‬
 ‫ﺍﻹ ْﻗ َﺭ ِﺍﺭ‪َ :‬ﻭ َﺟﻌَ ْﻠﻧَﺎ ْﺍﻟﻘَ ْﻭ َﻝ ِﻟ ْﻠ ُﻣ َ‬
‫‪َ  =١١٦‬ﻭ ِﻓﻲ » ْﺍﻟ َﻣ ْﺟ َﻣﻊِ« ِﻣﻥَ ْ ِ‬
‫)‪(١‬‬
‫ﺏ ﺍﻟ ﺦ‪.‬‬
‫ﺎﺭ ِ‬ ‫ﺿ ِ‬
‫ﻷﻥ ﺍﻟﻤ ﻀﺎﺭﺏ ﻳ ﺪﻋﻲ ﻟﻨﻔ ﺴﻪ‬ ‫ﻭﻗﺎﻝ "ﺯﻓﺮ")‪ :(٢‬ﺍﻟﻘ ﻮﻝ ﻟ ﺮﺏّ ِ ﺍﻟﻤ ﺎﻝ ﻓ ﻲ ﺃﻧﱠﻬﻤ ﺎ ﺃﺻ ﻞ)‪ .(٣‬ﱠ‬
‫ﺃﻥ ﺭﺏﱠ ﺍﻟﻤ ﺎﻝ ﻳ ﺪﻋﻲ ﱠ‬
‫ﺃﻥ‬ ‫ﺣﻘﺎ ً ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﻫﻮ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟ ﺮﺑﺢ ﻭﺭﺏﱡ ﺍﻟﻤ ﺎﻝ ﻳﻨﻜ ﺮ ]ﻭﻟﻨ ﺎ ﱠ‬
‫ﺍﻷﻓﺎﺿ ﻞ" ِﻣﻌﺰﻳ ﺎ ً "ﻻﺑ ِﻦ‬ ‫ِ‬ ‫ﺍﻟﻤﻘﺒﻮﺽ ﻣﻨﻪ ﺃﻟﻔﺎﻥ ﻭﺍﻟﻤﻀﺎﺭﺏ ﻳﻨﻜﺮ‪ ،‬ﻛﺬﺍ[)‪ (٤‬ﺑﺨﻂ ﺑﻌ ﺾ "‬
‫] َﻣﻠﻚٍ ")‪.(٦)[(٥‬‬
‫ﺻ ٌﻝ ﺁ َﺧ ُﺭ‪،‬‬ ‫ﺿ ﻪُ ﺃ َ ْ‬‫ﺎﺭ َ‬ ‫ﻋ َ‬‫ﻋ َﺩ ُﻡ ﺍﻟ ِ ّﺭﺑْﺢِ ﻟَ ِﻛ ْﻥ َ‬ ‫ﺻ َﻝ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛ ﺎﻥَ َ‬ ‫‪ =١١٧‬؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺿﻪُ‪.‬‬ ‫ﺽ ﻓِﻲ ِﻣ ْﻘ َﺩ ِﺍﺭ َﻣﺎ ﻗَﺑَ َ‬ ‫َﻭ ُﻫ َﻭ ﺃ َ ﱠﻥ ْﺍﻟﻘَ ْﻭ َﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟﻘَﺎﺑِ ِ‬
‫ﺻ ﻭ َﻝ‬ ‫ﻋﻰ ْﺍﻟ ُﻭ ُ‬ ‫ﺿ َﻬﺎ ﻓَ ﺎ ﱠﺩ َ‬ ‫ﻋﻠَ ﻰ ﺍﻟ ﱠﺯ ْﻭﺝِ ﺑَ ْﻌ َﺩ ﻓَ ْﺭ ِ‬ ‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ ﺍﻟﻧﱠﻔَﻘَ ﺔَ َ‬ ‫ﻋ ِ‬ ‫‪َ ،‬ﻭﻟَ ﻭ ﺍ ﱠﺩ َ‬
‫ﺻﻭ َﻝ ﺍﻟ ﱠﺩﻳ ِْﻥ‬ ‫ﺕ‪ ،‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ َﻬﺎ َﻛﺎﻟﺩﱠﺍ ِﺋ ِﻥ ﺇﺫَﺍ ﺃ َ ْﻧ َﻛ َﺭ ُﻭ ُ‬ ‫ﺇﻟَ ْﻳ َﻬﺎ َﻭﺃ َ ْﻧ َﻛ َﺭ ْ‬
‫ﺏ‬ ‫ﻋ ﻰ ْﺍﻷ َ ُ‬ ‫ﺿ َﻬﺎ َﻭﺍ ﱠﺩ َ‬ ‫َﺎﺭ ﺑَ ْﻌ َﺩ ﻓَ ْﺭ ِ‬ ‫ﺻﻐ ِ‬‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ ﻧَﻔَﻘَ ﺔَ ﺃ َ ْﻭ َﻻ ِﺩ َﻫ ﺎ ﺍﻟ ِ ّ‬‫ﻋ ِ‬ ‫‪َ ،‬ﻭﻟَ ﻭ ﺍ ﱠﺩ َ‬
‫ﻋ ﻥ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ‬ ‫ﺕ َ‬ ‫ﻳﻥ َﻛ َﻣﺎ ﻓِ ﻲ ْﺍﻟﺧَﺎﻧِﻳﱠ ِﺔ َﻭﺍﻟﺛﱠﺎﻧِﻳَ ﺔُ ﺧ ََﺭ َﺟ ْ‬ ‫ﺍﻹ ْﻧﻔَﺎﻕَ ‪ ،‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَﻪُ َﻣ َﻊ ْﺍﻟﻳَ ِﻣ ِ‬ ‫ِْ‬
‫ﻓَ ْﻠﻳُﺗ َﺄ َ ﱠﻣ ْﻝ‪.‬‬
‫َﺮﺣﻪ«‪)) :‬ﻣﻌﻪ ﺃﻟﻔﺎﻥ ﻓﻘ ﺎﻝ ﻟﻠﻤﺎﻟ ﻚ‪ :‬ﺩﻓﻌ ﺖ] ﺇﻟ ﻲ ﺃﻟﻔ ﺎ ً ﻭﺭﺑﺤ ﺖ ﺃﻟﻔ ﺎ ً‬
‫ﻳﺮ ﻭﺷ ِ‬ ‫ﻭﻓﻲ »ﺍﻟﺘﱠﻨ ِﻮ ِ‬
‫)‪(٧‬‬
‫ﻷﻥ ﺍﻟﻘ ﻮﻝ ﻓ ﻲ ﻣﻘ ﺪﺍﺭ ﺍﻟﻤﻘﺒ ﻮﺽ‬ ‫ﻭﻗ ﺎﻝ ﺍﻟﻤﺎﻟ ﻚ[ ‪ :‬ﺩﻓﻌ ﺖ ﺃﻟﻔ ﻴﻦ‪ .‬ﻓ ﺎﻟﻘﻮﻝ ﻟﻠﻤ ﻀﺎﺭﺏ‪ ،‬ﱠ‬
‫ﻟﻠﻘﺎﺑﺾ ﺃﻣﻴﻨﺎ ً ﺃﻭ ﺿﻤﻴﻨﺎً‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﻧﻜﺮﻩ ﺃﺻﻼً‪ ،‬ﻭﻟﻮ ﻛ ﺎﻥ ﺍﻻﺧ ﺘﻼﻑ ﻣ ﻊ ﺫﻟ ﻚ ﻓ ﻲ ﻣﻘ ﺪﺍﺭ‬
‫ﺍﻟﺮﺑﺢ ﻓﺎﻟﻘﻮﻝ ﻟﺮﺏّ ِ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﺮﺑﺢ ﻓﻘﻂ ﻷﻧﱠﻪ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻭﺃﻳّﻬﻤ ﺎ ﺃﻗ ﺎﻡ ﺑﻴﻨ ﺔ ﺗﻘﺒ ﻞ‪،‬‬

‫)‪»(١‬ﺍ ْﻟ َﻤﺠْ َﻤ ِﻊ«‪ :‬ﻭﻫﻮ) ﻣﺠﻤ ﻊ ﺍﻟﺒﺤ ﺮﻳﻦ ﻭﻣﻠﺘﻘ ﻰ ﺍﻟﻨﻬ ﺮﻳﻦ(‪ :‬ﻟﻺﻣ ﺎﻡ ﻣﻈﻔ ﺮ ﺍﻟ ﺪﻳﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ‬
‫ﺛﻌﻠ ﺐ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺎﺑﻦ ﺍﻟ ﺴﺎﻋﺎﺗﻲ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٦٩٤‬ﻫ ـ‪،‬ﺟﻤﻊ ﻓﻴ ﻪ ﻣ ﺴﺎﺋﻞ‬
‫ﺍﻟﻘ ﺪﻭﺭﻱ ﻭﺍﻟﻤﻨﻈﻮﻣ ﺔ ﻣ ﻊ ﺍﻟﺰﻳ ﺎﺩﺍﺕ‪ ،‬ﻭﺭﺗﺒ ﻪ ﻓﺄﺣ ﺴﻦ ﺗﺮﺗﻴﺒ ﻪ ﻭﺃﺑ ﺪﻉ ﻓ ﻲ ﺍﺧﺘ ﺼﺎﺭﻩ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ‬
‫ﻣﺨﻄﻮﻁ‪،‬ﻛﻤ ﺎ ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ١٥٩٩/٢‬ﻭ‪ ،١٦٠٠‬ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.١٧٥/١‬‬
‫)‪(٢‬ﺯﻓﺮ ﺑﻦ ﺍﻟﻬﺬﻳﻞ ﺑﻦ ﻗﻴﺲ‪ ،‬ﺍﻟﻌﻨﺒﺮﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺍﻹﻣﺎﻡ ﺻﺎﺣﺐ ﺍﻹﻣ ﺎﻡ‪ ،‬ﻭﻛ ﺎﻥ ﻳﻔ ﻀﻠﻪ ﻭﻳﻘ ﻮﻝ‪ :‬ﻫ ﻮ‬
‫ﺃﻗﻴﺲ ﺃﺻﺤﺎﺑﻲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺎﺗﻞ‪ :‬ﺳﻤﻌﺖ ﺃﺑﺎ ﻧﻌ ﻴﻢ ﺍﻟﻔ ﻀﻞ ﺑ ﻦ ﺩﻛ ﻴﻦ ﻳﻘ ﻮﻝ‪ :‬ﻗ ﺎﻝ ﻟ ﻲ ﺯﻓ ﺮ‪ :‬ﺃﺧ ﺮﺝ‬
‫ﺣﺪﻳﺜﻚ ﺣﺘﻰ ﺃﻏﺮﺑﻠﻪ ﻟﻚ‪ ،‬ﺗﻮﻟﻰ ﻗﻀﺎء ﺍﻟﺒﺼﺮﺓ ﻭﻟﺪ ﺳﻨﺔ ‪١١٠‬ﻫـ‪ ،‬ﻭﺗﻮﻓﻲ ﺑﺎﻟﺒﺼﺮﺓ ﺳ ﻨﺔ ‪١٥٨‬ﻫ ـ‪،‬‬
‫ﻭﻟﻪ ‪ ٤٨‬ﺳﻨﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻭﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪،٢٤٣‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﻟﻠﺬﻫﺒﻲ ‪ ،٣٨/٨‬ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎء ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ ‪.١٤١‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٩٢/٢٢‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.١٠٩/٦‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪"(٥‬ﺍﺑﻦ ﻣﻠﻚ"‪ ،‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻌﺰﻳ ﺰ ﺑ ﻦ ﺃﻣ ﻴﻦ ﺍﻟ ﺪﻳﻦ ﺍﻟﺮﻭﻣ ﻲ‪ ،‬ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑ ﺎﺑﻦ ﻣﻠ ﻚ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨٠١‬ﻫ ـ‪ .‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺷ ﺮﺡ ﻣﺠﻤ ﻊ ﺍﻟﺒﺤ ﺮﻳﻦ ﻻﺑ ﻦ ﺍﻟ ﺴﺎﻋﺎﺗﻲ ﻓ ﻲ‬
‫ﺍﻟﻔﺮﻭﻉ‪ ،‬ﺷﺮﺡ ﺍﻟﻤﻨﺎﺭ ﻟﻠﻨﺴﻔﻲ ﻓﻲ ﺍﻷﺻﻮﻝ‪ ،‬ﺷﺮﺡ ﻭﻗﺎﻳﺔ ﺍﻟﺮﻭﺍﻳ ﺔ ﻟﺒﺮﻫ ﺎﻥ ﺍﻟ ﺸﺮﻳﻌﺔ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٦١٧/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٥٩/٤‬‬
‫)‪ ](٦‬ﻣﺎﻟﻚ [ ﻓﻲ )ﺟـ(ﻭﻫﻮ ﺧﻄﺄ‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬

‫‪٢١٦‬‬
‫ﻭﺇﻥ ﺃﻗﺎﻣﺎﻫﺎ‪ ،‬ﻓﺎﻟﺒ ِﻴّﻨﺔ ﺑ ِﻴّﻨﺔ‪ (١)/‬ﺭﺏّ ِ ﺍﻟﻤﺎﻝ ﻓ ﻲ ﺩﻋ ﻮﺍﻩ ﺍﻟﺰﻳ ﺎﺩﺓ ﻓ ﻲ ﺭﺃﺱ ﺍﻟﻤ ﺎﻝ‪ ،(٢)/‬ﻭﺑ ِﻴّﻨ ﺔ‬
‫ﺍﻟﻤﻀﺎﺭﺏ ﻓﻲ ﺩﻋﻮﺍﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺮﺑﺢ(()‪ (٣‬ﺍﻟﺦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻟﻮ ﻛ ﺎﻥ ﺍﻻﺧ ﺘﻼﻑ ﻣ ﻊ ﺫﻟ ﻚ ﻓ ﻲ ﻣﻘ ﺪﺍﺭ ﺍﻟ ﺮﺑﺢ‪ .‬ﺃﻱ ﻓ ﻲ ﻣﻘ ﺪﺍﺭ ﻣ ﺎ ﺍﺷ ﺘﺮﻁ‬
‫ﻟﻠﻤﻀﺎﺭﺏ ﻣﻦ ﺍﻟﺮﺑﺢ‪.‬‬
‫ﺻ ٌﻝ ﺁ َﺧ ُﺭ‪.‬‬‫ﺿ ﻪُ ﺃ َ ْ‬
‫ﺎﺭ َ‬
‫ﻋ َ‬‫ﻋ َﺩ ُﻡ ﺍﻟ ِ ّﺭﺑْﺢِ ﻟَ ِﻛ ْﻥ َ‬ ‫‪ِ  =١١٧‬ﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ‪َ ،‬ﻭﺇِ ْﻥ َﻛ ﺎﻥَ َ‬
‫ﺃﻥ ﻣ ﺴﺄﻟﺔَ ﺍﻟﻤ ﻀﺎﺭﺏ ﺧﺎﺭﺟ ﺔٌ ﻋ ﻦ ﺍﻷﺻ ﻞ ﺍﻟﻤ ﺬﻛﻮﺭ‪،‬‬ ‫ﺟ ﻮﺍﺏ ﻋ ّﻤ ﺎ ﻋ ﺴﺎﻩ ﻳﺘ ﻮﻫﻢ ﻣ ﻦ ﱠ‬
‫ﺍﻟﻌﺪﻡ ﻣﻄﻠﻘ ﺎ ً ﺑ ﻞ ﻫ ﻮ ﻣﻘﻴ ﺪٌ ﺑﻤ ﺎ ﺇﺫﺍ‬
‫َ‬ ‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺃﻧﱠﻪ ﻟﻴﺲ ﺍﻷﺻ ُﻞ‬
‫ﻟﻢ ﻳﻌﺎﺭﺿﻪ ﺃﺻﻞ ﺁﺧﺮ‪.‬‬

‫ﻋ َﺩ ُﻡ ِ ّ‬
‫ﺍﻟﺯﻳَﺎ َﺩ ِﺓ‪.‬‬ ‫ﺻ َﻝ َ‬ ‫‪َ =١١٨‬ﻭ َﻛﺫَﺍ ﻓِﻲ ﻗَ ْﺩ ِﺭ َﺭﺃْ ِﺱ ْﺍﻟ َﻣﺎ ِﻝ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﻋ َﺩ ُﻡ ﺍﻟﻧﱠ ْﻬﻲ ِ‪.‬‬‫ﺻ َﻝ َ‬ ‫ﺍء َﻛﺫَﺍ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫‪َ =١١٩‬ﻭ َﻛﺫَﺍ ﻓِﻲ ﺃَﻧﱠﻪُ َﻣﺎ ﻧَ َﻬﺎﻩُ َ‬
‫ﻋ ْﻥ ِﺷ َﺭ ِ‬
‫ﻋ َﺩ ُﻡ ِ ّ‬
‫ﺍﻟﺯﻳَﺎ َﺩﺓِ‪ .‬ﻗﻴ ﻞ‪ :‬ﻫ ﺬﺍ‬ ‫‪َ  =١١٨‬ﻭ َﻛﺫَﺍ ﻓِﻲ ﻗَ ْﺩ ِﺭ َﺭﺃْ ِﺱ ْﺍﻟ َﻣﺎ ِﻝ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬
‫ﻣﻘﻴﺪ ﺑﻤﺎ ﺇﺫﺍ ﻗﺎﻝ ﺃﻋﻄﻴﺘﻨﻲ‪ .‬ﺃ ﱠﻣﺎ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﺧﺬﺕ ﺑﻌﺪ ﻫﻼﻙ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﺮﺏّ ِ ﺍﻟﻤﺎﻝ ﻛﻤ ﺎ‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥‬‬
‫ﻴﺮﻳّ ِﺔ« ﻭﻏﻴﺮﻫﻤﺎ ‪َ " /‬ﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻓﻲ »ﺍﻟﻌﺘَﺎﺑِﻴّ ِﺔ«)‪ (٤‬ﻭ» ّ‬
‫ﺍﻟﻈ ِﻬ ِ‬
‫ﺍء َﻛ ﺫَﺍ ﺍﻟ ﺦ‪ .‬ﺫﻛ ﺮ‪ (٧)/‬ﻓ ﻲ »ﺍﻟ ﺪ ِﱡﺭ‬
‫ﻋ ْﻥ ِﺷ َﺭ ِ‬ ‫‪َ  =١١٩‬ﻭ َﻛ ﺫَﺍ ِﻓ ﻲ ﺃَﻧﱠ ﻪُ َﻣ ﺎ ﻧَ َﻬ ﺎﻩُ َ‬
‫ﻮﻡ ﺃﻭ ﺍﻹﻁ ﻼﻕَ ‪ ،‬ﻭﺍﺩﱠﻋ ﻰ ﺍﻟﻤﺎﻟ ﻚُ‬ ‫ﻀﺎﺭﺏ ﺍﻟﻌﻤ َ‬ ‫ُ‬ ‫ﺎﺭ«)‪ (٨‬ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﺍﺩﱠﻋ ﻰ ﺍﻟﻤ‬ ‫ﺍﻟ ـ ُﻤﺨﺘ َ ِ‬
‫ﺼﻮﺹ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻟﻠﻤ ﻀﺎﺭﺏ ﻟﺘﻤ ﺴﻜﻪ ﺑﺄﺻ ﻞ‪ ،‬ﻭﻟ ﻮ ﺍﺩﱠﻋ ﻰ ﻛ ٌﻞ ﻧﻮﻋ ﺎ ً ﻓ ﺎﻟﻘﻮﻝ ﻟﻠﻤﺎﻟ ﻚ‬ ‫َ‬ ‫ﺍﻟﺨ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٢٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﺷ ﺮﺡ ﺗﻨ ﻮﻳﺮ ﺍﻷﺑ ﺼﺎﺭ ‪ ،٦٦٠/٥‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٩٢/٢٢‬ﻭ ﺑ ﺪﺍﺋﻊ‬
‫ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.١٠٩/٦‬‬
‫)‪ )(٤‬ﺟ ﺎﻣﻊ ﺟﻮﺍﻣ ﻊ ﺍﻟﻔﻘ ﻪ ( ﺍﻟﻤﻌ ﺮﻭﻑ‪ :‬ﺑﺎﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻌﺘﺎﺑﻴ ﺔ‪ ،‬ﻷﺑ ﻲ ﻧ ﺼﺮ‪ ،‬ﺃﺣﻤ ﺪ ﺑ ﻦ ﷴ ﺑ ﻦ ﻋﻤ ﺮ‪،‬‬
‫ﺍﻟﻌﺘﺎﺑﻲ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٨٦‬ﻫـ‪،‬ﺫﻛﺮ ﺍﻟﺰﺭﻛﻠﻲ ﺃﻧﱠ ﻪ ﻳﻮﺟ ﺪ ﻣﻨ ﻪ ﺃﺟ ﺰﺍء ﻣﺨﻄﻮﻁ ﺔ‬
‫ﻓﻲ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،٥٦٧/١‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ‬
‫ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪ ،١١٤‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،٨٧/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢١٦/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.١٤٠/٢‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٨٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٤/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٢٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺃ(‪.‬‬
‫)‪»(٨‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ ﻓﻲ ﺍﻟﻔﺮﻭﻉ«‪ :‬ﻟﻌﻼء ﺍﻟ ﺪﻳﻦ‪ ،‬ﷴ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﷴ ﺑ ﻦ ﻋﺒ ﺪ‬
‫ﺍﻟ ﺮﺣﻴﻢ‪ ،‬ﺍﻟﺤ ﺼﻜﻔﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﻣﻔﺘ ﻲ ﺍﻟ ﺸﺎﻡ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠٨٨‬ﻫ ـ‪ ،‬ﻛ ﺎﻥ ﻓﺎﺿ ﻼ ﻋ ﺎﻟﻲ ﺍﻟﻬﻤ ﺔ‬
‫ﻋﺎﻛﻔﺎ ً ﻋﻠ ﻰ ﺍﻟﺘ ﺪﺭﻳﺲ ﻭﺍﻹﻓ ﺎﺩﺓ‪ ،‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪ :‬ﺇﻓﺎﺿ ﺔ ﺍﻷﻧ ﻮﺍﺭ ﻋﻠ ﻰ ﺃﺻ ﻮﻝ ﺍﻟﻤﻨ ﺎﺭ‪ ،‬ﻭﺍﻟ ﺪﺭ ﺍﻟﻤﻨﺘﻘ ﻰ‬
‫ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٩٤/٦‬ﺇﻳ ﻀﺎﺡ ﺍﻟﻤﻜﻨ ﻮﻥ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٤٤٧/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.٥٧/١١‬‬

‫‪٢١٧‬‬
‫ﻭﺍﻟﺒﻴﻨﺔ ﻟﻠﻤﻀﺎﺭﺏ‪ ،‬ﻓﻴﻘﻴﻤﻬﺎ ﻋﻠ ﻰ ﺻ ﺤﺔ ﺗ ﺼﺮﻓﻪ ﻭﻳﻠﺰﻣﻬ ﺎ ﻧﻔ ﻲ ﺍﻟ ﻀﻤﺎﻥ‪ ،‬ﻭﻟ ﻮ ﻭﻗﺘ ﺖ‬
‫ﺍﻟﺒﻴﻨﺘﺎﻥ ﻗﻀﻰ ﺑﺎﻟﻤﺘﺄﺧﺮﺓ ﻭﺇﻻ‬
‫‪.........................................................................................‬‬
‫)‪(١‬‬
‫ﺍﻟﺦ‪.‬‬ ‫ﻓﺒﻴﻨﺔ ﺍﻟﻤﺎﻟﻚ((‬
‫ﺼﻮﺹ)‪ ،(٣‬ﻭﻓ ﻲ ﺍﻟﻤ ﻀﺎﺭﺑ ِﺔ ﺍﻟﻌﻤ ﻮ ُﻡ‪ ،‬ﻭﻛ ﺬﺍ ﻓ ﻲ‬‫ُ‬ ‫ﺗﺘﻤ ﺔ‪ :‬ﺍﻷﺻ ُﻞ ﻓ ﻲ ﺍﻟﻮﻛﺎﻟ ِﺔ)‪ (٢‬ﺍﻟﺨ‬
‫ﻳﺮ«‪ :‬ﻣﻦ ﻓﺼﻞ ﻻ ﻳﻌﻘﺪ ﻭﻛﻴﻞ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍء ﻣﻊ ﻣﻦ ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ ﻟﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟ ﺪ ِﱡﺭ‬ ‫»ﺍﻟﺘﱠﻨ ِﻮ ِ‬
‫ﺎﺭ«‪)) :‬ﻣﺘﻰ ﻋﻴّﻦ ﺍﻷﻣﺮ ﺷﻴﺌﺎ ً ﺗﻌﻴﱠﻦ‪ ،‬ﱠﺇﻻ ﻓﻲ ﺑﻴﻌﻪ ﺑﺎﻟﻨﱠﺴﻴﺌﺔ ﺑﺄﻟﻒٍ ﻓﺒﺎﻋﻪ ﺑﺎﻟﻨﱠﻘ ﺪ ﺑ ﺄﻟﻒٍ‬ ‫ﺍﻟ ُﻤﺨﺘ َ ِ‬
‫)‪(٤‬‬
‫ﺟﺎﺯ(( ﺍﻟﺦ‪.‬‬

‫ﺎﺭﺑَﺔٌ ﻓَﻳَ ْﻧﺑَ ِﻐ ﻲ ﺃ َ ْﻥ‬

‫ﺿ َ‬ ‫ﺽ َﻭ ْﺍﻵ ِﺧ ﺫُ ﺃَﻧﱠ َﻬ ﺎ ُﻣ َ‬ ‫ﻋ ﻰ ْﺍﻟ َﻣﺎ ِﻟ ﻙُ ﺃَﻧﱠ َﻬ ﺎ ﻗَ ْﺭ ٌ‬ ‫‪َ =١٢٠‬ﻭﻟَﻭ ﺍ ﱠﺩ َ‬
‫ﻑ ﻟَ ﻪُ‪،‬‬ ‫ﺻ ﱡﺭ ِ‬ ‫ﻋﻠَ ﻰ َﺟ َﻭ ِﺍﺯ ﺍﻟﺗ ﱠ َ‬ ‫ﻳَ ُﻛ ﻭﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ِﻓﻳ َﻬ ﺎ ﻗَ ْﻭ َﻝ ْﺍﻵ ِﺧ ِﺫ ؛ ِﻷَﻧﱠ ُﻬ َﻣ ﺎ ﺍﺗﱠﻔَﻘَ ﺎ َ‬
‫ﺎﻥ‪.‬‬
‫ﺿ َﻣ ِ‬ ‫ﻋ َﺩ ُﻡ ﺍﻟ ﱠ‬ ‫ﺻ ُﻝ َ‬ ‫َﻭ ْﺍﻷ َ ْ‬
‫ﺎﺭﺑَﺔً ﺃ َ ﱠﻣ ﺎ‬
‫ﺿ َ‬ ‫ﺿﺎ َﻭﻗَﺎ َﻝ‪ :‬ﺑَ ْﻝ ُﻣ َ‬ ‫ﻁ ْﻳﺗُﻙ ْﺍﻟ َﻣﺎ َﻝ ﻗَ ْﺭ ً‬ ‫ﺃَﻗُﻭ ُﻝ َﻫ َﺫﺍ ُﻣﻘَﻳﱠ ٌﺩ ِﺑ َﻣﺎ ﺇ َﺫﺍ ﻗَﺎ َﻝ‪ :‬ﺃ َ ْﻋ َ‬
‫ﺎﺭﺑَﺔً َﻻ‪َ ،‬ﻭ َﻛ ﺫَﺍ‬ ‫ﺿ َ‬‫ﺿ ﺎ ﻓَﻘَ ﺎ َﻝ‪ :‬ﺑَ ْﻝ ﺃ َ َﺧ ْﺫﺗ ﻪ ُﻣ َ‬ ‫ﺏ ْﺍﻟ َﻣﺎ ِﻝ‪ :‬ﺃ َ َﺧ ْﺫﺕ ْﺍﻟ َﻣﺎ َﻝ ﻗَ ْﺭ ً‬ ‫ﺇﺫَﺍ ﻗَﺎ َﻝ َﺭ ﱡ‬
‫ﺽ َﻛ َﻣﺎ ﻓِﻲ ْﺍﻟ ِﻌﻧَﺎﻳَ ِﺔ َﻭ َ‬
‫ﻏﻳ ِْﺭﻫَﺎ ؛‪.‬‬ ‫ﺑَ ْﻌ َﺩ ﻫ ََﻼ ِﻛ ِﻪ‪ ،‬ﻓَﺈ ِ ﱠﻥ ْﺍﻟﻘَ ْﻭ َﻝ ِﻟ ْﻠ َﻣﺎ ِﻟ ِﻙ ﺃَﻧﱠﻪُ ﻗَ ْﺭ ٌ‬

‫)‪(١‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢٦٢ ،٢٦١/٥‬‬

‫)‪(٢‬ﺍﻟﻮﻛﺎﻟﺔ‪ :‬ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﻓﻲ ﺗﺼﺮﻑ ﺟﺎﺋﺰ ﻣﻌﻠﻮﻡ‪.‬‬
‫ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻋﺮﻓﻬﺎ ﺍﺑﻦ ﻋﺮﻓﺔ‪ :‬ﻧﻴﺎﺑﺔ ﺫﻱ ﺣﻖ ﻏﻴﺮ ﺫﻱ ﺇﻣ ﺮﺓ ﻭﻻ ﻋﺒ ﺎﺩﺓ ﻟﻐﻴ ﺮﻩ ﻓﻴ ﻪ ﻏﻴ ﺮ ﻣ ﺸﺮﻭﻁﺔ‬
‫ﺑﻤﻮﺗﻪ‪.‬‬
‫ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺗﻔﻮﻳﺾ ﺷﺨﺺ ﻣﺎﻟﻪ ﻓﻌﻠﻪ ﻣﻤﺎ ﻳﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ﺇﻟﻰ ﻏﻴﺮﻩ ﻟﻴﻔﻌﻠﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﺫﻥ ﻓﻲ ﺗﺼﺮﻑ ﻳﻤﻠﻜ ﻪ ﺍﻵﺫﻥ ﻓﻴﻤ ﺎ ﺗﺪﺧﻠ ﻪ ﺍﻟﻨﻴﺎﺑ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٩/٦‬ﻭﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪ ،٢٣٠/٢‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ‬
‫ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ‪،٢٣١/٣‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٣٥٣/٥‬‬
‫)‪(٣‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻮﻛﺎﻟﺔ ﺍﻟﺨﺎﺻﺔ ﻭﻫﻮ ﺍﻷﺻﻞ ﺍﻟﻐﺎﻟ ﺐ ﻓﻴﻬ ﺎ ﻭﺗ ﺼﺢ ﺍﻟﻮﻛﺎﻟ ﺔ ﺍﻟﻌﺎﻣ ﺔ ﻋﻨ ﺪ‬
‫ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ ،‬ﻷﻧﻬ ﺎ ﺗﺠ ﻮﺯ ﻓ ﻲ ﻛ ﻞ ﻣ ﺎ ﻳﻤﻠﻜ ﻪ ﺍﻟﻤﻮﻛ ﻞ ﻭﻓ ﻲ ﻛ ﻞ ﻣ ﺎ ﺗ ﺼﺢ ﻓﻴ ﻪ ﺍﻟﻨﻴﺎﺑ ﺔ ﻣ ﻦ‬
‫ﺍﻟﺘ ﺼﺮﻓﺎﺕ ﺍﻟﻤﺎﻟﻴ ﺔ ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻭﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﻻ ﺗ ﺼﺢ ﺍﻟﻮﻛﺎﻟ ﺔ ﺍﻟﻌﺎﻣ ﺔ ﻟﻤ ﺎ ﻓﻴﻬ ﺎ ﻣ ﻦ‬
‫ﻋﻈﻴﻢ ﺍﻟﻐﺮﺭ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٦/١٩‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٥٠٦/٧‬ﻭﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪،٣٧٧/٣‬ﻭ ﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ‬
‫‪ ،٣٥٧/٦‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤ ﻨﻬﺞ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٢٣٩/٣‬ﻭﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻻﺑ ﻦ‬
‫ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٣٠٨/٥‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ ‪ ،٨٥/٥‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺗﻴﻤﻴ ﺔ‬
‫‪.٣٩٩/٥‬‬
‫)‪(٤‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٥٢٢/٥‬‬

‫‪٢١٨‬‬
‫ﺎﺭﺑَﺔٌ ﺍﻟﺦ‪ .‬ﺃﻗ ﻮﻝ‪:‬‬
‫ﺿ َ‬‫ﺽ َﻭ ْﺍﻵ ِﺧﺫُ ﺃَﻧﱠ َﻬﺎ ُﻣ َ‬‫ﻋﻰ ْﺍﻟ َﻣﺎ ِﻟﻙُ ﺃَﻧﱠ َﻬﺎ ﻗَ ْﺭ ٌ‬
‫‪َ  =١٢٠‬ﻭﻟَﻭ ﺍ ﱠﺩ َ‬
‫َ ْ )‪(٢‬‬ ‫)‪(١‬‬
‫ﺕ ﺑﻌﺪ ﻫﻼﻙ ﺍﻟﻤﺎﻝ ﻓ ﺎﻟﻘﻮﻝ ﻟ ﺮﺏّ ِ‬ ‫ﻫﺬﺍ ﻣﻘﻴﺪ ﺑﻤﺎ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻋﻄﻴﺘﻨﻲ ‪ ،‬ﺃ ﱠﻣﺎ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃ َﺧﺬ َ‬
‫ﻴﺮﻳﱠﺔ« ﻭ»ﺍﻟﻌﺘَﺎﺑ ِﻴﺔ« ﻭﻏﻴﺮﻫﺎ)‪" (٣‬ﻏَﺰﻱ"‪ (٤)،‬ﻭﺳﺒﻖ ﻣﻨﱠﺎ ﻋ ﺰﻭ ﺫﻟ ﻚ‬ ‫ﺍﻟﻤﺎﻝ ﻛﻤﺎ ﻓﻲ » ّ‬
‫ﺍﻟﻈ ِﻬ ِ‬
‫ﻱ")‪.(٥‬‬
‫"ﻟﻠ َﺤ َﻤ ِﻮ ِ◌ ّ‬

‫‪.........................................................................................‬‬
‫َﺮﺣ ِﻪ)‪)) :«(٦‬ﻟ ﻮ ﻗ ﺎﻝ ﺍﻟﻤ ﻀﺎﺭﺏ‪ :‬ﻫ ﻲ ﻗ ﺮﺽ‪ ،‬ﻭﻗ ﺎﻝ ﺭﺏﱡ ﺍﻟﻤ ﺎﻝ‪:‬‬ ‫ﻳﺮ ﻭﺷ ِ‬‫ﻭﻓﻲ »ﺍﻟﺘﱠﻨ ِﻮ ِ‬
‫ﻫﻲ ﺑﻀﺎﻋﺔٌ ﺃﻭ ﻭﺩﻳﻌﺔٌ ﺃﻭ ﻣﻀﺎﺭﺑﺔٌ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﺮﺏّ ِ ﺍﻟﻤ ﺎﻝ‪ ،‬ﻭﺍﻟﺒ ِﻴّﻨ ﺔُ ﺑ ِﻴّﻨ ﺔُ ﺍﻟﻤ ﻀﺎﺭ ِ‬
‫ﺏ؛ ﻷﻧﱠ ﻪ‬
‫ﻀﺎﺭﺏ‬
‫ُ‬ ‫ﺮﺽ ﻭﺍﻟﻤ‬ ‫َ‬ ‫ﻳ ﺪﻋﻲ ﻋﻠﻴ ﻪ ﺍﻟﺘﻤﻠﻴ ﻚ‪ ،‬ﻭﺍﻟﻤﺎﻟ ﻚ ﻳﻨﻜ ﺮ‪ ،‬ﻭﺃ ﱠﻣ ﺎ ﻟ ِﻮ ﺍﺩﱠﻋ ﻰ ﺍﻟﻤﺎﻟ ﻚُ ﺍﻟﻘ‬
‫)‪(٧‬‬
‫ﺖ ﻭﺇﻥ‬ ‫ﺎﻡ ﺍﻟﺒ ِﻴّﻨ ﺔَ ﻗﺒﻠ ْ‬
‫ﺏ‪ /‬؛ ﻷﻧﱠﻪ ﻻ ﻳﻨﻜﺮ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﺃﻳّﻬﻤ ﺎ ﺃﻗ َ‬ ‫ﺍﻟﻤﻀﺎﺭﺑﺔَ ﻓﺎﻟﻘﻮ ُﻝ ﻟﻠﻤﻀﺎﺭ ِ‬
‫ﺃﻛﺜﺮ ﺇﺛﺒﺎﺗﺎ ً(()‪ (٨‬ﺍﻟﺦ‪.‬‬
‫ﺃﻗﺎﻣﺎ ﻓﺒ ِﻴّﻨﺔُ ﺭﺏّ ِ ﺍﻟﻤﺎﻝ ﺃﻭﻟﻰ؛ ﻷﻧﱠﻬﺎ ُ‬

‫)‪(١‬ﺇﺫﺍ ﻗ ﺎﻝ ﺭﺏ ﺍﻟﻤ ﺎﻝ ﺃﻗﺮﺿ ﺘﻚ ﻭﻗ ﺎﻝ ﺍﻟﻤ ﻀﺎﺭﺏ "ﺍﻵﺧ ﺬ" ﺩﻓﻌ ﺖ ﺇﻟ ﻲ ﻣ ﻀﺎﺭﺑﺔ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻗ ﻮﻝ‬
‫ﺃﻥ ﺍﻷﺧﺬ ﻛ ﺎﻥ ﺑ ﺈﺫﻥ ﺭﺏّ ِ ﺍﻟﻤ ﺎﻝ‪ ،‬ﻭﺭﺏﱡ ﺍﻟﻤ ﺎﻝ ﻳ ﺪﻋﻲ‬ ‫ﺍﻟﻤﻀﺎﺭﺏ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻷﻧﻬﻤﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﱠ‬
‫ﻋﻠﻰ ﺍﻟﻤ ﻀﺎﺭﺏ ﺍﻟ ﻀﻤﺎﻥ ﻭﻫ ﻮ ﻳﻨﻜ ﺮ ﻓﻜ ﺎﻥ ﺍﻟﻘ ﻮﻝ ﻟ ﻪ‪ ،‬ﻗ ﺎﻝ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺍﻟﻘ ﻮﻝ ﻟ ﺮﺏّ ِ ﺍﻟﻤ ﺎﻝ ﺑﻴﻤ ﻴﻦ‪،‬‬
‫ﻟﺮﺟﺤﺎﻥ ﺟﺎﻧﺒﻪ ﺑﺄﻥ ﺍﻷﺻﻞ ﻓﻲ ﻭﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻰ ﻣﺎﻝ ﻏﻴﺮﻩ ﻫﻮ ﺍﻟﻀﻤﺎﻥ ﻛﻤﺎ ﻫﻮ ﻣﻘﺘﻀﻰ ﺩﻋ ﻮﻯ‬
‫ﺭﺏ ﺍﻟﻤﺎﻝ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪،٩٣/٢٢‬ﻭ ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ،٨٣/٦‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٦٦١/٣‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪ ،٢٠٣/٦‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻔﻘﻬﻴ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،١٠٩/٣‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤ ﻨﻬﺞ‬
‫ﻟﻠﺸﺮﺑﻴﻨﻲ ‪ ،٤١٩/٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳ ﻲ ‪ ،٢١/٥‬ﻭﺇﻋ ﻼﻡ ﺍﻟﻤ ﻮﻗﻌﻴﻦ ﻋ ﻦ ﺭﺏ ﺍﻟﻌ ﺎﻟﻤﻴﻦ‬
‫ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ‪.١٥٩/٣‬‬
‫)‪(٢‬ﺃﻱ ﻗﺎﻝ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﺧﺬﺕ ﺍﻟﻤﺎﻝ ﻗﺮﺿﺎ ﻓﻘﺎﻝ ﺑﻞ ﺃﺧﺬﺗﻪ ﻣﻀﺎﺭﺑﺔ‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪.١٠٩/٣‬‬
‫)‪(٤‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٤‬ﺃ (‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٤/١‬‬
‫)‪(٦‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٦٦٠/٥‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٣٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫ﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺘﻌﺎﻗﺪﺍﻥ ﻓﻲ ﺻ ﻔﺔ ﺭﺃﺱ ﺍﻟﻤ ﺎﻝ ﻓﻘ ﺎﻝ ﺭﺏ ﺍﻟﻤ ﺎﻝ‪ :‬ﺩﻓﻌ ﺖ ﺇﻟﻴ ﻚ ﻣ ﻀﺎﺭﺑﺔ ﺃﻭ ﻭﺩﻳﻌ ﺔ‪،‬‬ ‫)‪ِ (٨‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟﻌﺎﻣ ﻞ‪ :‬ﺑ ﻞ ﺃﻗﺮﺿ ﺘﻨﻲ ﻭﺍﻟ ﺮﺑﺢ ﻟ ﻲ ﻓ ﺎﻟﻘﻮﻝ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻗ ﻮﻝ ﺭﺏّ ِ‬
‫ﻭﻷﻥ ﺍﻟﻤ ﻀﺎﺭﺏ ﻳ ﺪﻋﻲ‬ ‫ﱠ‬ ‫ﻷﻥ ﺍﻟﺸﻲء ﺍﻟﻤﺪﻓﻮﻉ ﻣﻠﻜﻪ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻓ ﻲ ﺻ ﻔﺔ ﺧﺮﻭﺟ ﻪ ﻋ ﻦ ﻳ ﺪﻩ‪،‬‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﱠ‬
‫ﻋﻠﻰ ﺭﺏّ ِ ﺍﻟﻤﺎﻝ ﺍﻟﺘﻤﻠﻴﻚ ﻭﻫﻮ ﻣﻨﻜﺮ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺍﻟﻘﻮﻝ ﻟﻠﻌﺎﻣﻞ ﺑﻴﻤﻴﻨﻪ ﻟﺮﺟﺤ ﺎﻥ ﺟﺎﻧ ﺐ ﺍﻟﻌﺎﻣ ﻞ‬
‫ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻷﻧﱠﻪ ﺃﻣﻴﻦ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٩٣/٢٢‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ‬
‫ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،١١٠/٦‬ﻭﺍﻟﻤﺪﻭﻧﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٦٦١/٣‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪،٢٠٣/٦‬‬
‫ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‪ ،٤١٩/٣‬ﻭﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪،٢٤٣/٥‬ﻭ ﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ ﺍﻟﻨﻬ ﻰ ﻓ ﻲ ﺷ ﺮﺡ ﻏﺎﻳ ﺔ ﺍﻟﻤﻨﺘﻬ ﻰ ﻟﻠﺮﺣﻴﺒ ﺎﻧﻲ‬
‫‪،٥٤١/٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٥٢٤/٣‬‬

‫‪٢١٩‬‬
 ‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫ﺍﺷﺘﺮﻯ ﺑﻤﺎﻟﻬﺎ ﻣﺘﺎﻋﺎ ً ﻓﻘ ﺎﻝ‪ :‬ﺃﻧ ﺎ ﺃﻣ ﺴﻜﻪ ﺣﺘ ﻰ ﺃﺟ ﺪَ ﺭﺑﺤ ﺎ ً ﻛﺜﻴ ﺮﺍً‪ ،‬ﻭﺃﺭﺍﺩَ ﺍﻟﻤﺎﻟ ﻚ ﺑﻴﻌ ﻪ‪،‬‬
‫ﻓﺈﻥ ﻓﻲ ﺍﻟﻤﺎﻝ ﺭﺑﺤﺎ ً‪ (١)/‬ﺃﺟﺒﺮ ﻋﻠﻰ ﺑﻴﻌﻪ ﻟﻌﻤﻠﻪ ﺑ ﺄﺟﺮ ﺇﻻ ﺃﻥ ﻳﻘ ﻮﻝ ﻟﻠﻤﺎﻟ ﻚ ﺃﻋﻄﻴ ﻚ ﺭﺃﺱ‬ ‫ﱠ‬
‫)‪(٢‬‬
‫ﺨﺘﺎﺭ« ‪.‬‬‫ﺼﺘ َ َﻚ ﻣﻦ ﺍﻟﺮﺑﺢ ﻓﻴﺠﺒﺮ ﺍﻟﻤﺎﻟﻚ ﻋﻠﻰ ﻗﺒﻮﻝ ﻗﻮﻝ ﺫﻟﻚ‪» .‬ﺩُ ﱡﺭ ﺍﻟـ ُﻤ ِ‬ ‫ﺍﻟﻤﺎﻝ ﻭﺣ ﱠ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ «)‪)) :(٣‬ﺩﻓ ﻊ ﺇﻟﻴ ﻪ ﺃﻟﻔ ﺎ ً ﻧ ﺼﻔﻬﺎ ﻫﺒ ﺔً‪ ،‬ﻭﻧ ﺼﻔﻬﺎ ﻓ ﻲ ﺍﻟﻤ ﻀﺎﺭﺑﺔ‬
‫ﻗﺎﻝ‪ :‬ﻭﻓﻲ » ﱠ‬
‫ﺼﺔ ﺍﻟﻬﺒﺔ(()‪ (٤‬ﺍﻧﺘﻬﻰ ﺍﻫـ‪.‬‬ ‫ﻓﻬﻠﻜﺖ‪ ،‬ﻳﻀﻤﻦ ﺣ ﱠ‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻟﻤﻔﺘﻰ ﺑ ﻪ ﺃﻧﱠ ﻪ ﻻ ﺿ ﻤﺎﻥَ ﻣﻄﻠﻘ ﺎ ً ﻻ)‪ (٥‬ﻓ ﻲ ﺍﻟﻤ ﻀﺎﺭﺑ ِﺔ‪ -‬ﻷﻧﱠﻬ ﺎ ﺃﻣﺎﻧ ﺔ‪ (٦)-‬ﻭﻻ‬
‫ﻓﻲ ﺍﻟﻬﺒﺔ؛ ﻷﻧﱠﻬﺎ ﻓﺎﺳﺪﺓ ٌ ﻭﻫﻲ ﺗﻤﻠﻚ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻟﻤﻌﺘﻤﺪ)‪] (٧‬ﺍﻟﺦ‪.‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺩ(‪.‬‬

‫)‪(٢‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢٦١/٥‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳ ﺔ‪٨٤/٦‬ﻛﺘ ﺎﺏ ﺍﻟﻤ ﻀﺎﺭﺑﺔ ﻭ‪ ٢٤١/٦‬ﻛﺘ ﺎﺏ ﺍﻟﻬﺒ ﺔ ) ﻋﻠ ﻰ ﻫ ﺎﻣﺶ ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٤‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٦٦١/٥‬‬
‫)‪(٥‬ﻓﻲ )ﺩ( ﺇﻻ‪.‬‬
‫)‪(٦‬ﺍﺗﻔﻖ ﺃﺋﻤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻤﻀﺎﺭﺏ ﺃﻣ ﻴﻦ ﻓﻴﻤ ﺎ ﻓ ﻲ ﻳ ﺪﻩ ﻣ ﻦ ﺭﺃﺱ ﺍﻟﻤ ﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺧ ﺎﻟﻒ‬
‫ﺍﻟﻤﻀﺎﺭﺏ ﺷﺮﻁ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺄﻥ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ً ﻣﻨﻊ ﻣﻦ ﺷﺮﺍﺋﻪ ﺻﺎﺭ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻐﺎﺻ ﺐ‪ ،‬ﻭﻳ ﺼﻴﺮ‬
‫ﺍﻟﻤﺎﻝ ﻣﻀﻤﻮﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﺗﻌﺪﻯ ﻓﻲ ﻣﻠﻚ ﻏﻴﺮﻩ‪ .‬ﻭﺇﺫﺍ ﺗﻠﻒ ﻓ ﻲ ﻳ ﺪﻩ ﻣ ﻦ ﻏﻴ ﺮ ﺗﻔ ﺮﻳﻂ ﻟ ﻢ ﻳ ﻀﻤﻦ‪،‬‬
‫ﻷﻧﻪ ﻧﺎﺋﺐ ﻋﻦ ﺭﺏ ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﺘﺼﺮﻑ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٨/٢٢‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٨٧/٦‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٦٣٢/٣‬ﻭﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ‬
‫ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪ ،٣٣٨/٧‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‬
‫‪،٣٩٨/٣‬ﻭﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪،٢١٩/٥‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ‬
‫‪ ٢٩/٥‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٥٠٨/٣‬‬
‫)‪(٧‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﻣﺪﻯ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻘﺒﺾ ﻟﻠﺰﻭﻡ ﺍﻟﻬﺒﺔ‪:‬‬
‫ﻓﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺒﺾ ﺷﺮﻁ ﻟﻠﺰﻭﻡ ﺍﻟﻬﺒﺔ ﺣﺘﻰ ﺇﻧﱠﻪ ﻻ ﻳﺜﺒﺖ ﺍﻟﻤﻠ ﻚ ﻟﻠﻤﻮﻫ ﻮﺏ‬
‫ﻟﻪ ﻗﺒﻞ ﺍﻟﻘﺒﺾ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺇﻟ ﻰ ﺃﻧﱠ ﻪ ﻻ ﻳ ﺸﺘﺮﻁ ﺍﻟﻘ ﺒﺾ ﻟ ﺼﺤﺔ ﺍﻟﻬﺒ ﺔ ﻭﻻ ﻟﻠ ﺰﻭﻡ ﺍﻟﻬﺒ ﺔ ﻭﺇﻧﱠﻤ ﺎ ﻫ ﻮ ﺷ ﺮﻁ‬
‫ﻟﺘﻤﺎﻣﻬﺎ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻓ ﻲ ﺃﺭﺟ ﺢ ﺍﻟ ﺮﻭﺍﺗﻴﻦ ﻋ ﻦ ﺃﺣﻤ ﺪ‪ :‬ﺍﻟﻘ ﺒﺾ ﺷ ﺮﻁ ﻟ ﺼﺤﺔ ﺍﻟﻬﺒ ﺔ ﻓ ﻲ ﺍﻟﻤﻜﻴ ﻞ‬
‫ﻭﺍﻟﻤ ﻮﺯﻭﻥ‪ ،‬ﺃ ﱠﻣ ﺎ ﻏﻴﺮﻫﻤ ﺎ ﻓﺘﻠ ﺰﻡ ﺑﻤﺠ ﺮﺩ ﺍﻟﻌﻘ ﺪ‪ ،‬ﻭﻳﺜﺒ ﺖ ﺍﻟﻤﻠ ﻚ ﻟﻠﻤﻮﻫ ﻮﺏ ﻗﺒ ﻞ ﻗﺒ ﻀﻪ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٤٨/١٢‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،١٢٠/٦‬ﻭﺍﻟﻤﺪﻭﻧﺔ‬
‫ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ = = ،٤٠٤/٤‬ﻭﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪،١٨٠/٨‬ﻭﺍﻷﻡ‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،٦٤/٤‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٥٦١/٣‬ﻭﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪ ،٣٨١/٥‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٢٠/٧‬‬

‫‪٢٢٠‬‬
 ‫‪َ =١٢١‬ﻭ ِﻟﺫَﺍ ﻗَ ﺎ َﻝ ِﻓ ﻲ ْﺍﻟ َﻛ ْﻧ ِﺯ‪َ :‬ﻭ ِﺇ ْﻥ ﻗَ ﺎ َﻝ‪ :‬ﺃ َ َﺧ ْﺫﺕ ِﻣ ْﻧ ﻙ ﺃ َ ْﻟﻔً ﺎ َﻭﺩِﻳﻌَ ﺔً َﻭ َﻫﻠَ َﻛ ْ‬
‫ﺕ‪،‬‬
‫ﺎﻣ ٌﻥ‪.‬‬
‫ﺿ ِ‬‫ﺻﺑًﺎ ﻓَ ُﻬ َﻭ َ‬ ‫ﻏ ْ‬ ‫َﻭﻗَﺎ َﻝ‪ :‬ﺃ َ َﺧ ْﺫﺗ َﻬﺎ َ‬
‫ﻭﻟﻮ ﻋﻠ ﱠﻞ ﺑﻘﻮﻟ ﻪ‪ :‬ﻷﻧﱠﻬ ﺎ ﻭﺇﻥ ﻛﺎﻧ ﺖ ﻓﺎﺳ ﺪﺓ ﱠﺇﻻ ﺃﻧﱠﻬ ﺎ ﺗﻤﻠ ﻚ ﺑ ﺎﻟﻘﺒﺾ ﻋﻠ ﻰ ﺍﻟﻤﻌﺘﻤ ﺪ[)‪،(١‬‬
‫ﻷﻥ ﻓﺴﺎﺩَﻫﺎ ﻫﻮ ﻋﻠﺔُ ﺍﻟﻘﻮ ِﻝ ﺑﺎﻟﻀﻤﺎﻥ‪.‬‬‫ﻟﻜﺎﻥَ ﺃﻭﻟﻰ ﱠ‬
‫‪َ  =١٢١‬ﻭ ِﻟﺫَﺍ ﻗَﺎ َﻝ ﻓِﻲ » ْﺍﻟ َﻛ ْﻧ ِﺯ«)‪ (٢‬ﺍﻟﺦ‪ .‬ﺇﻳﻀﺎﺡ ﻟﻤﺎ ﻗﺒﻠﻪ ﻣ ﻦ ﺍﻟﺘﻌﻠﻴ ﻞ ﺑﺄﻧﱠﻬﻤ ﺎ‬
‫ﺍﺗﻔﻘ ﺎ ﻋﻠ ﻰ ﺟ ﻮﺍﺯ ﺍﻟﺘ ﺼﺮﻑ ﻟ ﻪ ﻳﻌﻨ ﻲ ﺇﻧﱠﻤ ﺎ ﻟﺰﻣ ﻪ ﺍﻟ ﻀﻤﺎﻥ ﻓ ﻲ ﻣ ﺴﺄﻟﺔ »ﺍﻟ َﻜ ْﻨ ِﺰ« ﻟﻌ ِ‬
‫ﺪﻡ‬
‫ﺍﺗﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘ ﱠ ﺼﺮﻑ ﻟﻪ‪،‬ﻭﻷﻧﱠ ﻪ ﻗ ﺪ ﺃﻗ ﱠﺮ ﺑ ﺴﺒﺐ ﺍﻟ ﻀﱠﻤﺎﻥ ﻭﻫ ﻮ ﺍﻷﺧ ﺬ ﺛ ﱠﻢ ﺍﺩﱠﻋ ﻰ‬
‫ﺍﻟﺒﺮﺍ َءﺓ ﻣﻨﻪ‪.‬‬
‫ﺎﻣ ٌﻥ)‪ .(٥‬ﻻ ﻳﻘ ﺎﻝ‪ :‬ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﻜ ﻮﻥ‬ ‫ﺿ ِ‬‫َ‬
‫)‪(٤‬‬
‫ﺻﺑًﺎ ﻓَ ُﻬ َﻭ ‪/‬‬ ‫‪َ ‬ﻭﻗَﺎ َﻝ‪ (٣)/:‬ﺃ َ َﺧ ْﺫﺗ َﻬﺎ َ‬
‫ﻏ ْ‬
‫ﺍﻟﻘﻮﻝ‬
‫ﺻﺑْﺗ َﻬﺎ َﻻ ) ﺍ ْﻧﺗ َ َﻬﻰ (‬
‫ﻏ َ‬ ‫‪َ =١٢٢‬ﻭﻟَ ْﻭ ﻗَﺎ َﻝ‪ :‬ﺃ َ ْﻋ َ‬
‫ﻁﻳْﺗﻧَﻳ َﻬﺎ َﻭﺩِﻳﻌَﺔً‪َ ،‬ﻭﻗَﺎ َﻝ‪َ :‬‬
‫ﻟﻶﺧ ﺬ] ﻛﻤ ﺎ ﻓ ﻲ ﺍﻷﻭﻟ ﻰ)‪ (٦‬ﻷﻧﱠ ﺎ ﻧﻘ ﻮﻝ‪ :‬ﺇﻧﱠﻬﻤ ﺎ ﻓ ﻲ ﺍﻷﻭﻟ ﻰ ﺍﺗﻔﻘ ﺎ ﻋﻠ ﻰ ﺟ ﻮﺍﺯ ﺍﻟﺘ ﱠ ﺼﺮﻑ‬
‫ﻱ")‪.(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﻟﻶﺧﺬ[ ﺑﺨﻼﻑ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻮ ﺍﻟﻔﺮﻕ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬

‫)‪(٢‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٥٤/٧‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻟﻠﻀﻤﺎﻥ ﺃﺳﺒﺎﺏ ﻋﺪﺓ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﺬﺍ ﻟﻢ ﺗﺠﻤﻊ ﻓﻲ ﺑ ﺎﺏ ﻭﺍﺣ ﺪ‪ .‬ﻭﻣ ﻦ‬
‫ﺫﻟﻚ‪:‬‬
‫‪ -١‬ﺇﻟﺰﺍﻡ ﺍﻟﺸﺎﺭﻉ ﺑﺎﻟﻀﻤﺎﻥ ﻣﺒﺎﺷﺮﺓ ﺑﻤﺎ ﻳﺸﻐﻞ ﺫﻣﺔ ﺍﻟﻤﻜﻠﻒ ﺍﻟﻤﺨﺎﻁﺐ ﻣﻦ ﺍﻟﻨﻔﻘﺎﺕ ﺑﻮﺟﻪ ﻋ ﺎﻡ ﺃﻭ ﻣ ﻦ‬
‫ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫‪ -٢‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﻪ ﺍﻟﻌﻘﺪ ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎء ﺿﻤﺎﻥ ﺍﻟﻌﻘﺪ‪.‬‬
‫‪ -٣‬ﻭﺫﻛ ﺮﻭﺍ ﻣ ﻦ ﺍﻷﺳ ﺒﺎﺏ‪ :‬ﺍﻹﺗ ﻼﻑ‪ ،‬ﻭﺍﻟﻐ ﺼﺐ‪ ،‬ﻭﺍﻟﺘﻔﻮﻳ ﺖ‪ ،‬ﻭﺍﻟﺘﻌﻴﻴ ﺐ ﻭﺍﻟﺘﻐﻴﻴ ﺮ‪ ،‬ﻭﺍﻟﺤﻴﻠﻮﻟ ﺔ ﺑ ﻴﻦ‬
‫ﺍﻟﻤﺎﻟﻚ ﻭﻣﺎﻟﻪ‪ ،‬ﺍﻟﺘﺴﺒﺐ ﺗﻌﺪﻳﺎ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﺠﻤﻌﻬﺎ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻔﻌﻞ ﺍﻟﻀﺎﺭ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧ ﺴﻲ = = ‪ ،١٢٥/٢٠‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٨٨/٤‬ﺃﻧ ﻮﺍﺭ‬
‫ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،٢٠٧/٢‬ﻭﻗﻮﺍﻋ ﺪ ﺍﻷﺣﻜ ﺎﻡ ﻓ ﻲ ﻣ ﺼﺎﻟﺢ ﺍﻷﻧ ﺎﻡ ﻟﻠﻌ ﺰ ﺑ ﻦ ﻋﺒ ﺪ‬
‫ﺍﻟ ﺴﻼﻡ ‪ ،١٥٥/٢‬ﻭﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻬﻴ ﺔ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٣٢٣/٢‬ﻭﺍﻟﻘﻮﺍﻋ ﺪ ﻻﺑ ﻦ ﺭﺟ ﺐ‬
‫ﺍﻟﺤﻨﺒﻠﻲ ‪./٢٠٥/‬‬
‫)‪(٦‬ﺃﻱ ﺍﺧﺘﻼﻑ ﺭﺏ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻤﻀﺎﺭﺏ ﻓﻲ ﺻﻔﺔ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٨‬ﺃﻱ ﻣﺴﺄﻟﺔ ﺍﻟﻜﻨﺰ‪.‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪٢١٤/١‬ﻭ‪.٢١٥‬‬

‫‪٢٢١‬‬
‫ﻁﻳْﺗﻧَﻳ َﻬﺎ)‪َ (١‬ﻭﺩِﻳﻌَﺔً)‪ .(٢‬ﻻ ﻳﺨﻔﻰ ﺃﻧﱠﻪ ﻻ ﻓﺮﻕَ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ‬‫‪َ  =١٢٢‬ﻭﻟَ ْﻭ ﻗَﺎ َﻝ‪ :‬ﺃ َ ْﻋ َ‬
‫ﺳ ﺎﺑﻘﺘﻬﺎ ﱠﺇﻻ ﺑﻘﻮﻟ ﻪ‪ :‬ﻓ ﻲ ﺍﻷﻭﻟ ﻰ ﺃﺧ ﺬﺗﻬﺎ ﻭﻓ ﻲ ﺍﻟﺜﱠﺎﻧﻴ ﺔ ﺃﻋﻄﻴﺘﻨﻴﻬ ﺎ)‪ (٣‬ﻣ ﻊ ﺯﻳ ﺎﺩﺓ ﺩﻋ ﻮﻯ‬
‫ﻱ")‪.(٤‬‬
‫ﻟﺬﻟﻚ ﺗﺄﺛﻴﺮ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻟﺤﻜﻢ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻳﻈﻬﺮ َ‬ ‫ُ‬ ‫ﺍﻟﻬﻼﻙ ﻓﻲ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻻ‬
‫‪.........................................................................................‬‬
‫ﻭﻓﻴﻪ ﻧﻈ ﺮ‪ ،‬ﻷﻧﱠ ﻪ)‪ (٥‬ﻓ ﻲ ﺍﻟﻤ ﺴﺄﻟﺔ ﺍﻷﻭﻟ ﻰ ﺃﻗ ﱠﺮ ﺑﺎﻷﺧ ﺬ ﻭﻫ ﻮ ﺳ ﺒﺐ ﻟﻠ ﻀﻤﺎﻥ‪ ،‬ﻭﺍﺩﱠﻋ ﻰ‬
‫ﻋﻠﻰ ﺍﻟﻤﺎﻟﻚ ﺍﻟﺒﺮﺍ َءﺓ ﻣﻦ ﺍﻟﻀﱠﻤﺎﻥ ﻓﻠ ْﻢ ﻳﺼﺪﻕ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﱠﺎﻧﻴﺔ ﻣ ﺎ ﺃﻗ ﱠﺮ ﺑﺎﻷﺧ ﺬ ﺑ ﻞ ﻗ ﺎﻝ‬
‫ﺃﻋﻄﻴﺘﻨﻴﻬﺎ)‪ (٦‬ﻭﺩﻳﻌﺔً‪،‬ﻓﻠﻬﺬﺍ ﻟﻢ ﻳﻀﻤﻦ)‪.(٧‬‬
‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫ﻣ ﺎﺕ ﺍﻟﻤ ﻀﺎﺭﺏ ﻭﻟ ﻢ ﻳﻮﺟ ﺪ ﻣ ﺎﻝ ﺍﻟﻤ ﻀﺎﺭﺑﺔ ﻓﻴﻤ ﺎ ﺧﻠّ ﻒ ﻋ ﺎﺩ ﺩﻳﻨ ﺎ ً ﻓ ﻲ ﺗﺮﻛﺘ ﻪ)‪:(٨‬‬

‫)‪(١‬ﻓﻲ )ﺏ( ﺃﻋﻄﻴﺘﻬﺎ‪.‬‬

‫)‪(٢‬ﺍﻟﻮﺩﻳﻌﺔ‪ :‬ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻫﻲ ﺗﺴﻠﻴﻂ ﻏﻴﺮﻩ ﻋﻠﻰ ﺣﻔﻆ ﻣﺎﻟﻪ ﺻﺮﻳﺤﺎ ﺃﻭ ﺩﻻﻟﺔ‪.‬‬
‫ﻭﻋﺮﻓﻬﺎ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ ﺑﻘ ﻮﻟﻬﻢ‪ :‬ﺗﻮﻛﻴ ﻞ ﻓ ﻲ ﺣﻔ ﻆ ﻣﻤﻠ ﻮﻙ ﺃﻭ ﻣﺤﺘ ﺮﻡ ﻣﺨ ﺘﺺ ﻋﻠ ﻰ ﻭﺟ ﻪ‬
‫ﻣﺨﺼﻮﺹ‪.‬‬
‫ﻭﻋﺮﻓﻬﺎ ﺍﻟﻤﺮﺩﺍﻭﻱ ﻓﻲ ﺍﻹﻧﺼﺎﻑ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻮﻛﻴﻞ ﻟﺤﻔ ﻆ ﻣ ﺎﻝ ﻏﻴ ﺮﻩ ﺗﺒﺮﻋ ﺎ ﺑﻐﻴ ﺮ ﺗ ﺼﺮﻑ‪.‬‬
‫ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ ‪ ٣١٦/٦‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٧٦/٥‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٤١٩/٣‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ‬
‫ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ ‪.١٢٥/٤‬‬
‫)‪(٣‬ﻓﻲ )ﺏ( ﺃﻋﻄﻴﺘﻬﺎ‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٥/١‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﻷﻥ‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺏ( ﺃﻋﻄﻴﺘﻬﺎ‪.‬‬
‫ﻷﻥ ﻳ ﺪ ﺍﻟﻮﺩﻳ ﻊ ﻳ ﺪ ﺃﻣﺎﻧ ﺔ ﻻ ﺿ ﻤﺎﻥ ﺇﻻ ﺑﺎﻟﺘﻌ ﺪﻱ ﺃﻭ ﺑﺎﻟﺘﻘ ﺼﻴﺮ ﻭﺍﺷ ﺘﺮﺍﻁ ﺍﻟ ﻀﻤﺎﻥ ﻋﻠ ﻰ ﺍﻷﻣ ﻴﻦ‬ ‫)‪ (٧‬ﱠ‬
‫ﺑﺎﻁﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٧٦/٥‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ‬
‫ﺍﻟﻜﺒﻴﺮ ‪ ،٤١٩/٣‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،١٢٥/٤‬ﻭﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٣١٦/٦‬‬
‫ﻷﻥ ﺍﻟﻤﻀﺎﺭﺑﺔ ﺗ ﺸﺘﻤﻞ ﻋﻠ ﻰ‬ ‫)‪(٨‬ﺇﺫﺍ ﻣﺎﺕ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻭ ﺍﻟﻤﻀﺎﺭﺏ ﺑﻄﻠﺖ ﺍﻟﻤﻀﺎﺭﺑﺔ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﱠ‬
‫ﺍﻟﻮﻛﺎﻟﺔ ﻭﺍﻟﻮﻛﺎﻟﺔ ﺗﺒﻄﻞ ﺑﻤﻮﺕ ﺍﻟﻤﻮﻛﻞ ﺃﻭ ﺍﻟﻮﻛﻴﻞ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻻ ﺗﻨﻔﺴﺦ ﺍﻟﻤﻀﺎﺭﺑﺔ ﺑﻤﻮﺕ ﺃﺣﺪ‬
‫ﺍﻟﻤﺘﻌﺎﻗ ﺪﻳﻦ ﻭﻟﻮﺭﺛ ﺔ ﺍﻟﻌﺎﻣ ﻞ ﺍﻟﻘﻴ ﺎﻡ ﺑﺎﻟﻤ ﻀﺎﺭﺑﺔ ﺇﻥ ﻛ ﺎﻧﻮﺍ ﺃﻣﻨ ﺎء ﺃﻭ ﻳ ﺄﺗﻮﺍ ﺑ ﺄﻣﻴﻦ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٨٦/ ٢٢‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،١١٢/٦‬ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٧٤/٥‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‪،٤٦٢/٧‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ‬
‫ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٣٩٣/٢‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ‬
‫ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ‪،٣٩٨/٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪،٣٨/٥‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ‬
‫ﻟﻠﺒﻬﻮﺗﻲ ‪.٥١٨/٣‬‬

‫‪٢٢٢‬‬
 ‫ﺍﻟﻮﻫﺒَﺎ ِﻧﻴﱠ ِﺔ«)‪.(٢‬‬
‫ﺡ َ‬ ‫ِ‬ ‫َﺮ‬
‫ِ‬ ‫ﺷ‬ ‫»‬ ‫ﻋﻦ‬ ‫)‪(١‬‬
‫»ﺩُﺭ«‬
‫ﺍﺧﺗَﻠَ َ‬
‫ﻑ ﻓَﻘَ ﺎ َﻝ ﺍﻟ ﺩﱠﺍﻓِ ُﻊ‪ :‬ﻗَ ْﺭ ٌ‬
‫ﺽ‬ ‫َﻭﻓِﻲ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ‪َ =١٢٣‬ﺩﻓَ َﻊ ِﻵ َﺧ َﺭ َ‬
‫ﻋ ْﻳﻧً ﺎ‪ ،‬ﺛ ُ ﱠﻡ ْ‬
‫َﻭﻗَﺎ َﻝ ْﺍﻵﺧ َُﺭ‪َ :‬ﻫ ِﺩﻳﱠﺔٌ‪.‬‬
‫‪ =١٢٤‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟﻠﺩﱠﺍ ِﻓﻊِ ) ﺍ ْﻧﺗ َ َﻬﻰ (‬
‫ﻭﻅ ﺎﻫﺮﻩ‪ :‬ﺃﻧﱠ ﻪ ﻟ ﻮ ﻛ ﺎﻥ ﻋﻠ ﻰ ﺍﻟﻤ ﻀﺎﺭﺏ‪ (٣)/‬ﺩﻳ ٌﻦ ﺁﺧ ُﺮ ﻓ ﺮﺏﱡ ﺍﻟﻤ ﺎ ِﻝ ﻳﻜ ﻮﻥ ﺃﺳ ﻮﺓ َ‬
‫ﺎﺿ ﻲ َﺧ ﺎﻥ« ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﻣ ﺎﺕ‬ ‫ﺷ ﻴ ُﺨﻨَﺎ" ﻋ ﻦ »ﻓَﺘ َ ﺎﻭﻯ ﻗَ ِ‬
‫ﺍﻟﻐﺮﻣﺎء ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪،‬ﻓﻘﺪ ﻧﻘﻞ " َ‬
‫ﺼﺘِﻪ ﻣ ﻦ ﺍﻟ ﺮﺑﺢ ﺇﻥ ﻛﺎﻧ ﺖ‬ ‫ﺍﻟﻤ ﻀﺎﺭﺏ ﻭﻋﻠﻴ ﻪ ﺩﻳ ﻦ‪ ،‬ﻓ ﺮﺏﱡ ﺍﻟﻤ ﺎﻝ ﺃﺣ ﱡﻖ ﺑ ﺮﺃﺱ ﻣﺎﻟ ﻪ ﻭﺣ ﱠ‬
‫ﺍﻟﻤﻀﺎﺭﺑﺔ ﻣﻌﺮﻭﻓﺔ(()‪ (٤‬ﺍﻫـ‪.‬‬
‫ﻋ ْﻳﻧً ﺎ ﺍﻟ ﺦ‪ .‬ﻟ ﻴﺲ ﺍﻟﻤ ﺮﺍﺩ ﻣﻄﻠ ﻖ ﺍﻟﻌ ﻴﻦ ﺑ ﻞ ﺧ ﺼﻮﺹ ﻣ ﺎ‬ ‫‪َ  =١٢٣‬ﺩﻓَ َﻊ ِﻵ َﺧ َﺭ َ‬
‫ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﻘﺮﺽ)‪ (٥‬ﻛﺎﻟﻨﻘﻮﺩ)‪.(٦‬‬
‫‪  =١٢٤‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟﻠﺩﱠﺍﻓِﻊِ‪ .‬ﺃﻱ ﻣﻊ ﻳﻤﻴﻨﻪ " َﺣ َﻤ ِﻮ ّ‬
‫ﻱ")‪.(٨)/(٧‬‬
‫ﻋ ِﻥ ْﺍﻟ ِﻘﻳ َﻣ ِﺔ َﻣ َﻊ َﻛ ْﻭ ِﻥ ْﺍﻟﻌَ ﻳ ِْﻥ‬
‫ﺍﻹ ْﺑ َﺭﺍ َء َ‬‫ﻲ ْﺍﻟ ِﻬﺑَ ِﺔ ﻳَ ﱠﺩ ِﻋﻲ ْ ِ‬ ‫‪ِ =١٢٥‬ﻷ َ ﱠﻥ ُﻣ ﱠﺩ ِﻋ َ‬
‫ُﻣﺗَﻘَ ّ ِﻭ َﻣﺔً ِﺑﻧَ ْﻔ ِﺳ َﻬﺎ‪،‬‬
‫ﺿ ﻳﻊِ ‪َ =١٢٦‬ﻭ َﻻ ﻳُ ْﺩ َﺭﻯ‬ ‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ َﺣﻠَ َﻣﺔَ ﺛ َ ْﺩﻳِ َﻬﺎ ﻓِ ﻲ ﻓَ ِﻡ ﱠ‬
‫ﺍﻟﺭ ِ‬ ‫َﻭ ِﻣ ْﻧ َﻬﺎ ﻟَ ْﻭ ﺃ َ ْﺩ َﺧﻠَ ِ‬
‫ﺃ َ َﺩ َﺧ َﻝ ﺍﻟﻠﱠﺑَ ُﻥ ﻓِﻲ َﺣ ْﻠ ِﻘ ِﻪ ﺃ َ ْﻡ َﻻ‪ ،‬ﻳَ ْﺣ ُﺭ ُﻡ ﺍﻟ ِﻧّ َﻛﺎ ُﺡ‬
‫ﻲ ْﺍﻟ ِﻬﺑَ ِﺔ ‪ :‬ﻟﻌﻠﱠ ﻪ ﺍﻟﻬﺪﻳ ﺔ ﺃﻭ ﻟﻌ ﱠﻞ ﱠ‬
‫‪ِ  =١٢٥‬ﻷ َ ﱠﻥ ُﻣ ﱠﺩ ِﻋ َ‬
‫)‪(٩‬‬
‫ﺍﻷﻭﻝ ﺍﻟﻬﺒ ﺔ‬

‫)‪(١‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢٦١/ ٥‬‬

‫)‪»(٢‬ﺷﺮﺡ ﺍﻟﻮﻫﺒﺎﻧﻴ ﺔ« ﻭﺍﻟﺘ ﻲ ﺗ ﺴﻤﻰ ﺑﻤﻨﻈﻮﻣ ﺔ ﺍﺑ ﻦ ﻭﻫﺒ ﺎﻥ‪ ،‬ﺷ ﺮﺣﻬﺎ ﻗﺎﺿ ﻲ ﺍﻟﻘ ﻀﺎﺓ ﻋﺒ ﺪ ﺍﻟﺒ ﺮ ﺑ ﻦ‬
‫ﷴ‪ = = ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺸﺤﻨﺔ ﺍﻟﺤﻠﺒ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٩٢١‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ ﺷ ﺮﺡ ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻧﱠ ﻪ ﻗ ﺪ‬
‫ﺃﻟﺤ ﻖ ﻓﻴ ﻪ ﻓﺮﻭﻋ ﺎ ﻏﺮﻳﺒ ﺔ ﻏﻴ ﺮ ﻣ ﺎ ﻋ ﺴﺮ ﻓﻬﻤ ﻪ ﻣ ﻦ ﺑﻌ ﺾ ﺃﺑﻴﺎﺗ ﻪ‪ ،‬ﻭﺳ ﻤﺎﻩ‪ :‬ﺗﻔ ﺼﻴﻞ ﻋﻘ ﺪ ﺍﻟﻔﻮﺍﺋ ﺪ‬
‫ﺑﺘﻜﻤﻴﻞ ﻗﻴﺪ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﻻ ﻳﺰﺍﻝ ﻣﺨﻄﻮﻁﺎً‪ ،‬ﺗﻮﺟ ﺪ ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﻣﻨ ﻪ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ‬
‫ﺍﻟﻮﻁﻨﻴﺔ ﺑﺪﻣﺸﻖ ﺑﺮﻗﻢ‪ .( ١٥١٢٧ ) :‬ﻳﻨﻈﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٦٥/٢‬ﻭﺇﻳ ﻀﺎﺡ‬
‫ﺍﻟﻤﻜﻨﻮﻥ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٣١١/١‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.٧٧/٥‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٣١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﺘ ﺎﻭﻯ ﻗﺎﺿ ﻲ ﺧ ﺎﻥ ‪ ١٦٣/٣‬ﻋﻠ ﻰ ﻫ ﺎﻣﺶ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‬
‫‪،١٤٠/٢٢‬ﻭﺍﻷﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،٢٢٣/٨‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪.٣٧/٥‬‬
‫)‪(٥‬ﺍﻟﻘﺮﺽ‪ :‬ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻋﻘﺪ ﻣﺨﺼﻮﺹ ﻳﺮﺩ ﻋﻠﻰ ﺩﻓﻊ ﻣﺎﻝ ﻣﺜﻠﻲ ﻵﺧﺮ ﻟﻴﺮﺩ ﻣﺜﻠﻪ‪.‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﺇﻋﻄﺎء ﺷﺨﺺ ﻣﺎﻻ ﻵﺧﺮ ﻓﻲ ﻧﻈﻴﺮ ﻋﻮﺽ ﻳﺜﺒﺖ ﻟﻪ ﻓﻲ ﺫﻣﺘﻪ‪.‬ﻳﻨﻈﺮ‪ :‬ﻣﺠﻤ ﻊ‬
‫ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪،٨٢/٢‬ﻭﺑﻠﻐ ﺔ ﺍﻟ ﺴﺎﻟﻚ ﻷﻗ ﺮﺏ ﺍﻟﻤ ﺴﺎﻟﻚ‬
‫ﻟﻠﺼﺎﻭﻱ ‪،٢٩١/٣‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‪ ،٢٩/٣‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪.٢٠٧/٥‬‬
‫)‪(٦‬ﺷﺮﻭﻁ ﺍﻟﻤﺎﻝ ﺍﻟﻤﻘﺮﺽ‪):‬ﺃﻭ ﻣﺎ ﻳﺼﺢ ﻓﻴﻪ ﺍﻟﻘﺮﺽ (‪.‬‬
‫)‪(٧‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ‪ ،٢١٥/١‬ﻭﻳﻨﻈ ﺮ‪ :‬ﻣﺠﻤ ﻊ ﺍﻟ ﻀﻤﺎﻧﺎﺕ‬
‫ﻟﻠﺒﻐﺪﺍﺩﻱ ‪ ،/٣٥٧/‬ﻭﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﻓﻲ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺤﺎﻣﺪﻳﺔ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ‪.٨٤/٢‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٠٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﺍﻟﻬﺒﺔ‪ :‬ﻋﺮﻓﻬﺎ ﺍﻟﻔﻘﻬﺎء‪ :‬ﻋﻘﺪ ﻳﻔﻴﺪ ﺍﻟﺘﻤﻠﻴﻚ ﺑﻼ ﻋﻮﺽ ﺣﺎﻝ ﺍﻟﺤﻴﺎﺓ ﺗﻄﻮﻋﺎ‪.‬‬
‫ﻭﻋﺮﻓﻬﺎ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺗﻤﻠﻴﻚ ﺟﺎﺋﺰ ﺍﻟﺘﺼﺮﻑ ﻣﺎﻻ ﻣﻌﻠﻮﻣﺎ ﺃﻭ ﻣﺠﻬﻮﻻ ﺗﻌ ﺬﺭ ﻋﻠﻤ ﻪ ﻣﻮﺟ ﻮﺩﺍ ﻣﻘ ﺪﻭﺭﺍ‬

‫‪٢٢٣‬‬
 ‫ﻱ")‪.(١‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺸِﻲ")‪ (٢‬ﱠ‬
‫ﻷﻥ ﺍﻟﻨﱡ ﺴﺦ ﺍﺧﺘﻠﻔ ﺖ‬ ‫ﻭﺃﻗ ﻮﻝ‪ :‬ﻫ ﺬﺍ ﺑﺎﻟ ِﻨّ ﺴﺒﺔ ﻟﻠﻨﱡ ﺴﺨﺔ ﺍﻟﺘ ﻲ ﻛﺘ ﺐ ﻋﻠﻴﻬ ﺎ "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﻓﻌﻠﻰ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﺑﻌﻀﻬﺎ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺍﻵﺧﺮ ﻫﺪﻳﺔ ﻳﺘﺠﻪ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﺸِﻲ"‪ ،‬ﻭﺃ ﱠﻣ ﺎ ﻋﻠ ﻰ‬
‫ﻣﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻣ ﻦ ‪ ‬ﻭﻗ ﺎﻝ ﺍﻵﺧ ﺮ ﻫﺒ ﺔ ﻓ ﻼ ﺷ ﱠﻚ ﻓ ﻲ ﺍﺳ ﺘﻘﺎﻣﺔ ﻣ ﺎ ﺫﻛ ﺮﻩ ﻣ ﻦ‬
‫ﺍﻟﺘﻌﻠﻴﻞ ﺣﻴﻨﺌ ٍﺬ‪.‬‬
‫‪َ  =١٢٦‬ﻭ َﻻ ﻳُ ْﺩ َﺭﻯ ﺃ َ َﺩ َﺧ َﻝ ﺍﻟﻠﱠ ﺑَ ُﻥ ِﻓ ﻲ َﺣ ْﻠ ِﻘ ِﻪ ﺃ َ ْﻡ َﻻ‪ .‬ﻳﻨﺒﻐ ﻲ ﺗﻘﻴ ﺪﻩ ﺑﻤ ﺎ ﺇﺫﺍ ﻟ ﻢ‬
‫ﺺ‪ ،‬ﺃ ﱠﻣ ﺎ ﺇﻥ ﻭﺟ ﺪ ﻓ ﻼ ﻳﻨﺒﻐ ﻲ ﺍﻟﺘﻮﻗ ﻒ ﻓ ﻲ ﺩﺧﻮﻟ ﻪ ﺣﻴﻨﺌ ٍﺬ ﻋﻤ ﻼً‬ ‫ﻳﻮﺟ ﺪ ﻣ ﻦ ﺍﻟﺮﺿ ﻴﻊ ﻣ ﱞ‬
‫ﺑﺎﻟﻈﺎﻫﺮ)‪.(٣‬‬
‫ﺳﻳَﺄْﺗِﻲ ﺗ َ َﻣﺎ ُﻣﻪُ ﻓِ ﻲ ﻗَﺎ ِﻋ َﺩﺓِ‬
‫ﺷ ًّﻛﺎ‪َ ،‬ﻛﺫَﺍ ﻓِﻲ ْﺍﻟ َﻭ ْﻟ َﻭﺍ ِﻟﺟﻳﱠ ِﺔ َﻭ َ‬ ‫‪ِ =١٢٧‬ﻷ َ ﱠﻥ ﻓِﻲ ْﺍﻟ َﻣﺎﻧِﻊِ َ‬
‫ﺿﺎﻉ ْﺍﻟ ُﺣ ْﺭ َﻣﺔُ‬ ‫َ‬ ‫ﺃ َ ﱠﻥ ﺍ ْﻷ َ ْ‬
‫ﺻ َﻝ ِﻓﻲ ْﺍﻷ ْﺑ َ ِ‬
‫ﺍﺧﺗَﻠَﻔَﺎ ﻓِﻲ ﻗَﺑ ِ ْ‬ ‫‪َ =١٢٨‬ﻭ ِﻣ ْﻧ َﻬﺎ ﻟَﻭ ْ‬
‫ْﺽ ﺍﻟ َﻣ ِﺑﻳﻊِ‬
‫‪ِ : =١٢٧‬ﻷ َ ﱠﻥ ﻓِﻲ ْﺍﻟ َﻣ ﺎﻧِﻊِ َ‬
‫ﺷ ًّﻛﺎ‪ .‬ﺃﻗ ﻮﻝ)‪ :(٤‬ﻫ ﺬﺍ ﺍﻟﺘﱠﻌﻠﻴ ﻞ ﻻ ﻳﻨﺎﺳ ﺐ ﻛﻮﻧ ﻪ ﻣ ﻦ‬
‫ﻱ")‪.(٥‬‬
‫ﺍﻟﻠﺒﻦ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ِ‬ ‫ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪،‬ﻭﺍﻟﻤﻨﺎﺳﺐ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﱠ‬
‫ﻷﻥ ﺍﻷﺻ َﻞ ﻋﺪ ُﻡ ﺩﺧﻮ ِﻝ‬
‫ْﺽ ْﺍﻟ َﻣ ِﺑﻳﻊِ ﺍﻟﺦ‪ .‬ﻳﻌﻨﻲ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ً ﻭﻫﻠ ﻚ ﻓﺎﺧﺘﻠﻔ ﺎ ﻓ ﻲ‬
‫ﺍﺧﺗَﻠَﻔَﺎ ﻓِﻲ ﻗَﺑ ِ‬
‫‪ْ  =١٢٨‬‬

‫ﻋﻠ ﻰ ﺗ ﺴﻠﻴﻤﻪ ﻏﻴ ﺮ ﻭﺍﺟ ﺐ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓ ﺑ ﻼ ﻋ ﻮﺽ ﺑﻤ ﺎ ﻳﻌ ﺪ ﻫﺒ ﺔ ﻋﺮﻓ ﺎ ﻣ ﻦ ﻟﻔ ﻆ ﻫﺒ ﺔ ﻭﺗﻤﻠﻴ ﻚ‬

‫ﻭﻧﺤﻮﻫﻤﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‪ ،٩١/٥‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ‬
‫ﺧﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٣/٥‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٤٧٧/٢‬‬
‫ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٢٩٨/٤‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٥/١‬‬
‫)‪(٢‬ﺃﻱ ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪(٣‬ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪:‬‬
‫ﺫﻫ ﺐ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺇﻟ ﻰ ﺃﻥ ﺍﻟﻤﻘ ﺪﺍﺭ ﺍﻟﻤﺤ ﺮﻡ ﻣ ﻦ ﺍﻟﺮﺿ ﺎﻉ ﺧﻤ ﺲ ﺭﺿ ﻌﺎﺕ ﻣﺘﻔﺮﻗ ﺎﺕ‬
‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺮﺿﻌﺔ ﺍﻟﻌﺮﻑ‪ ،‬ﻓﻠ ﻮ ﺍﻧﻘﻄ ﻊ ﺍﻟﻄﻔ ﻞ ﻋ ﻦ ﺍﻟﺮﺿ ﺎﻉ ﺇﻋﺮﺍﺿ ﺎ ﻋ ﻦ ﺍﻟﺜ ﺪﻱ‬
‫ﺗﻌ ﺪﺩ ﺍﻟﺮﺿ ﺎﻉ ﻋﻤ ﻼ ﺑ ﺎﻟﻌﺮﻑ‪ ،‬ﻭﻟ ﻮ ﺍﻧﻘﻄ ﻊ ﻟﻠﺘ ﻨﻔﺲ ﺃﻭ ﻟﻼﺳ ﺘﺮﺍﺣﺔ ﻭﻋ ﺎﺩ ﻓ ﻲ ﺍﻟﺤ ﺎﻝ ﻓ ﻼ‬
‫ﺗﻌﺪﺩ‪=...............................‬‬
‫= ﺫﻫ ﺐ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺇﻟ ﻰ ﺃﻥ ﺍﻟﺮﺿ ﺎﻉ ﺍﻟﻤﺤ ﺮﻡ ﻳﻜ ﻮﻥ ﺑﺎﻟﻘﻠﻴ ﻞ ﻭﺍﻟﻜﺜﻴ ﺮ ﻭﻟ ﻮ ﺑﺎﻟﻤ ﺼﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٣٤/ ٥‬ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ،٧/٤‬ﻭﺍﻷﻡ ﻟﻺﻣ ﺎﻡ ﺍﻟ ﺸﺎﻓﻌﻲ‪،٣٣/٥‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ‪ ،٤١٧/٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪ ،١٣٩/٥‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٥٧١/٥‬‬
‫)‪(٤‬ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪(٥‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ‪.٢١٥/١‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔﺘ ﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ‬
‫‪.٣٦٤/١‬‬

‫‪٢٢٤‬‬
 ‫)‪(١‬‬
‫ﺒﺾ ﻳﻌﻨ ﻲ ﻓ ﻼ‬
‫ﻛﻮﻥ ﺍﻟﻬﻼﻙ ﻗﺒﻞ ﺍﻟﻘﺒﺾ‪ /‬ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻓﺎﻟﻤﺸﺘﺮﻱ ﻳﺪﻋﻲ ﺍﻟﻬﻼﻙ ﻗﺒ َﻞ ﺍﻟﻘ ِ‬
‫ﺑﺎﻟﻬﻼﻙ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ﺍﻧﻔﺴﺦ ﺍﻟﺒﻴﻊ)‪.(٢‬‬
‫ِ‬ ‫ﻳﻠﺰﻣﻪ ﺍﻟﺜﻤﻦ‪ ،‬ﻷﻧﱠﻪ‬
‫ﺏ‪.‬‬‫ﺎﺭ ِﺓ ﺍﻟﺗ ﱠ ْﻬﺫِﻳ ِ‬ ‫‪َ ،=١٢٩‬ﻭ ْﺍﻟﻌَﻳ ِْﻥ ْﺍﻟ ُﻣ َﺅ ﱠﺟ َﺭ ِﺓ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ُﻣ ْﻧ ِﻛ ِﺭ ِﻩ َﻛ َﻣﺎ ِﻓﻲ ﺇ َﺟ َ‬
‫ﻋﻰ ْﺍﻷ َ َﺩﺍ َء‪ ،‬ﺃَﻭ‬ ‫ﻋﻠَ ْﻳ ِﻪ َﺩ ْﻳ ٌﻥ ِﺑ ﺈ ِ ْﻗ َﺭ ٍﺍﺭ‪ ،‬ﺃ َ ْﻭ ﺑَ ِﻳّﻧَ ٍﺔ ﻓَ ﺎ ﱠﺩ َ‬‫ﺕ َ‬ ‫‪َ =١٣٠‬ﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ْﻭ ﺛَﺑَ َ‬
‫ﺍﺧﺗَﻠَﻔَ ﺎ ﻓِ ﻲ ِﻗ َﺩ ِﻡ ْﺍﻟﻌَ ْﻳ ِ‬
‫ﺏ‬ ‫ﺻ َﻝ ْﺍﻟﻌَ َﺩ ُﻡ‪َ ،‬ﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ﻭ ْ‬ ‫ﺍﻹﺑ َْﺭﺍ َء ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟﻠﺩﱠﺍﺋِ ِﻥ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ِْ‬
‫ﻋ َﺩ ُﻣ ﻪُ َﻭﻗِﻳ َﻝ‪:‬‬ ‫ﺻ َﻝ َ‬ ‫ﻑ ﻓِ ﻲ ﺗ َ ْﻌ ِﻠﻳ ِﻠ ِﻪ ﻓَ ِﻘﻳ َﻝ‪ِ :‬ﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ﻓَﺄ َ ْﻧ َﻛ َﺭﻩُ ْﺍﻟﺑَﺎﺋِ ُﻊ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَﻪُ َﻭ ْ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬
‫ﺻ َﻝ ﻟُ ُﺯﻭ ُﻡ ْﺍﻟﻌَ ْﻘ ِﺩ‪.‬‬ ‫ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺎﺭ ﻓَ ِﻘﻳ َﻝ‪ْ :‬ﺍﻟﻘَ ْﻭ ُﻝ ِﻟ َﻣ ْﻥ ﻧَﻔَ ﺎﻩُ َ‬
‫ﻋ َﻣ ًﻼ ﺑِ ﺄ َ ﱠﻥ‬ ‫ﺍﻁ ْﺍﻟ ِﺧﻳَ ِ‬
‫ﺍﺧﺗَﻠَﻔَ ﺎ ﻓِ ﻲ ﺍ ْﺷ ﺗِ َﺭ ِ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ﻭ ْ‬
‫ﻭﻡ ْﺍﻟﻌَ ْﻘ ﺩِ‪َ ،‬ﻭﻗَ ْﺩ َﺣ َﻛ ْﻳﻧَ ﺎ ْﺍﻟﻘَ ْﻭﻟَﻳ ِْﻥ‬ ‫ﻋﺎﻩُ ِﻷَﻧﱠﻪُ ﻳُ ْﻧ ِﻛ ُﺭ ﻟُ ُﺯ َ‬ ‫ﻋ َﺩ ُﻣﻪُ‪َ ،‬ﻭ ِﻗﻳ َﻝ‪ِ :‬ﻟ َﻣﻥ ﺍ ﱠﺩ َ‬ ‫ﺻ َﻝ َ‬ ‫ْﺍﻷ َ ْ‬
‫ﺷ ْﺭﺡِ‪َ ،‬ﻭ ْﺍﻟ ُﻣ ْﻌﺗ َ َﻣ ُﺩ ْﺍﻷ َ ﱠﻭ ُﻝ‪.‬‬‫ﻓِﻲ ﺍﻟ ﱠ‬
‫‪َ  =١٢٩‬ﻭ ْﺍﻟﻌَ ﻳ ِْﻥ ْﺍﻟ ُﻣ َﺅ ﱠﺟ َﺭﺓِ)‪ .(٣‬ﻳﻌﻨ ﻲ ﺍﺧﺘﻠ ﻒ ﺍﻟﻤ ﺆ ِ ّﺟﺮ ﻭﺍﻟﻤ ﺴﺘﺄﺟﺮ ﺑﻌ ﺪ‬
‫ﺍﻧﻘ ﻀﺎء ﻣ ﺪﺓ ﺍﻹﺟ ﺎﺭﺓ ﻓ ﻲ ﺍﻟﻘ ﺒﺾ ﻭﻋﺪﻣ ﻪ‪ ،‬ﺃﻱ ﻗ ﺒﺾ ﺍﻟﻌ ﻴﻦ ﺍﻟﻤ ﺆﺟﺮﺓ‪ ،‬ﻳﻜ ﻮﻥ ﺍﻟﻘ ﻮﻝ‬
‫ﻟﻠﻤ ﺴﺘﺄﺟﺮ ﻓ ﻲ ﺇﻧﻜ ﺎﺭﻩ ﺍﻟﻘ ﺒﺾ‪،‬ﻓﻼ ﻳﻠﺰﻣ ﻪ ﺍﻷﺟ ﺮﺓ‪ (٤)/‬ﱠ‬
‫ﻷﻥ ﺍﻷﺟ ﺮﺓ ﺇﻧﱠﻤ ﺎ ﺗﻠ ﺰﻡ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﻣﺘﻤﻜﻨﺎ ً ﻣﻦ ﺍﺳﺘﻴﻔﺎء ﺍﻟﻤﻨﻔﻌﺔ‪ ،‬ﻭﺫﺍ ﺇﻧﱠﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﺒﺾ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺆﺟﺮﺓ ﻭﻗﺪ ﺃﻧﻜﺮﻩ‪.‬‬
‫ﺻﺑْﺕ ِﻣ ْﻧ ﻙ ﺃ َ ْﻟﻔً ﺎ َﻭ َﺭ ِﺑ ْﺣ ﺕ ﻓِﻳ َﻬ ﺎ َ‬
‫ﻋ ْﺷ َﺭﺓ َ َﺁﻻﻑٍ ﻓَﻘَ ﺎ َﻝ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ْﻭ ﻗَ ﺎ َﻝ‪َ :‬‬
‫ﻏ َ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻣﺴﺄﻟﺔ‪) :‬ﻫﻼﻙ ﺍﻟﻤﺒﻴﻊ ﻛﻠﻪ ﻗﺒﻞ ﺍﻟﻘﺒﺾ(‪:‬‬
‫ﺇﺫﺍ ﻫﻠﻚ ﺍﻟﻤﺒﻴﻊ ﺑﺂﻓﺔ ﺳﻤﺎﻭﻳﺔ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﺍﻟﻤﺒﻴﻊ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﺍﻟﺒﺎﺋﻊ ﻳﻨﻔﺴﺦ ﻋﻘﺪ ﺍﻟﺒﻴﻊ‪.‬‬
‫ﻭﺇﺫﺍ ﻫﻠﻚ ﺑﻔﻌﻞ ﺍﻟﻤﺸﺘﺮﻱ ﻓﻼ ﻳﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ ﻭﻋﻠﻴﻪ ﺍﻟﺜﻤﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻫﻠﻚ ﺑﻔﻌﻞ ﺃﺟﻨﺒﻲ ﻻ ﻳﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ ﻭﻳﻜﻮﻥ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺨﻴ ﺎﺭ ﺇﻥ ﺷ ﺎء ﻓ ﺴﺦ ﺍﻟﺒﻴ ﻊ‪ ،‬ﻭﺇﻥ ﺷ ﺎء‬
‫ﺃﻣﻀﺎﻩ ﻭﺩﻓﻊ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻁﺎﻟﺐ ﺍﻷﺟﻨﺒﻲ ﺑﺎﻟ ﻀﻤﺎﻥ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٧٠/ ٣‬ﻭﺑ ﺪﺍﺋﻊ‬
‫ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪،٢٣٨/٥‬ﺑﻠﻐ ﺔ ﺍﻟ ﺴﺎﻟﻚ ﻷﻗ ﺮﺏ ﺍﻟﻤ ﺴﺎﻟﻚ ﻟﻠﺒ ﺎﺟﻲ‬ ‫ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫‪ ،١٩٠/٣‬ﻭﺍﻟﺘ ﺎﺝ= ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‪ ،٤٢٠/٦‬ﻭﺗﻜﻤﻠ ﺔ ﺍﻟﻤﺠﻤ ﻮﻉ ﻟﻠ ﺴﺒﻜﻲ‬
‫‪ ،٦٢٩/١٢‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،٧٨/٢‬ﻭﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪ ،٨٩/٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.١٣٧/٤‬‬
‫)‪(٣‬ﺍﻹﺟﺎﺭﺓ‪ :‬ﻋﺮﻓﻬﺎ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻋﻘﺪ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻓﻊ ﺑﻌﻮﺽ‪.‬‬
‫ﻋﺮﻓﻬﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻋﻘﺪ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ﻣﻘﺼﻮﺩﺓ ﻣﻌﻠﻮﻣﺔ ﻣﺒﺎﺣﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺒﺬﻝ ﻭﺍﻹﺑﺎﺣﺔ ﺑﻌﻮﺽ ﻣﻌﻠﻮﻡ‪.‬‬
‫ﻋﺮﻓﻬ ﺎ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺗﻤﻠﻴ ﻚ ﻣﻨ ﺎﻓﻊ ﺷ ﻲء ﻣﺒ ﺎﺡ ﻣ ﺪﺓ ﻣﻌﻠﻮﻣ ﺔ ﺑﻌ ﻮﺽ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٧٤/١٥‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٩٣/٧‬ﻭﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ‬
‫ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ‪،٤٣٨/٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ‪.٢٥٠/٥‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٨٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٢٥‬‬
 ‫ﺎﺭ ِﺓ ِﺑ َﻬﺎ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ َﻣﺎ ِﻟ ِﻙ َﻛ َﻣ ﺎ ِﻓ ﻲ ﺇ ْﻗ َﺭ ِﺍﺭ‬
‫ﻭﺏ ِﻣ ْﻧﻪُ‪ :‬ﺑَ ْﻝ ُﻛ ْﻧﺕُ ﺃ َ َﻣ ْﺭﺗُﻙ ِﺑﺎﻟ ِﺗ ّ َﺟ َ‬‫ﺻ ُ‬ ‫ْﺍﻟ َﻣ ْﻐ ُ‬
‫ﺏ‪.‬‬
‫ﺻ ِ‬ ‫ﻋ َﺩ ُﻡ ْﺍﻟﻐَ ْ‬ ‫ﺻ ِﻝ‪َ ،‬ﻭ ُﻫ َﻭ َ‬ ‫ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ﻳَ ْﻌﻧِﻲ ِﻟﺗ َ َﻣ ﱡ‬
‫ﺳ ِﻛ ِﻪ ﺑِ ْﺎﻷ َ ْ‬
‫ﻋ َﺩ ُﻣ ﻪَ‬
‫ﺻ َﻝ َ‬‫ﺍﺧﺗَﻠَﻔَﺎ ِﻓﻲ ُﺭﺅْ ﻳَ ِﺔ ْﺍﻟ َﻣ ِﺑﻳﻊِ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ ُﻣ ْﺷﺗ َ ِﺭﻱ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬ ‫‪َ ،‬ﻭ ِﻣ ْﻧ َﻬﺎ ﻟَﻭ ْ‬
‫؛‬
‫ﺍﺭ)‪ ،(١‬ﺃ َ ْﻭ ﺑَ ِﻳّﻧَ ٍﺔ ﺍﻟ ﺦ‪ .‬ﺫﻛ ﺮ‬
‫ﻋﻠَ ْﻳ ِﻪ َﺩ ْﻳ ٌﻥ ِﺑ ﺈِ ْﻗ َﺭ ٍ‬
‫ﺕ َ‬ ‫‪َ  =١٣٠‬ﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ْﻭ ﺛَﺑَ َ‬
‫)‪(٢‬‬
‫ﺃﻗﺮ ﺑﺎﻟﺪﻳﻦ ﺑﻌﺪ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﺛ ﱠﻢ ﺍﺩﱠﻋ ﻰ ﺇﻳﻔ ﺎءﻩ‬ ‫ﻒ" ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎء ﻣﺎ ﻧﺼﻪ ‪ )) :‬ﱠ‬ ‫ﺼ ِﻨّ ُ‬
‫"ﺍﻟﻤ َ‬
‫ﻟﻢ ﻳﻘﺒﻞ ﻣﻨﻪ ﻟﻠﺘﻨ ﺎﻗﺾ ﺇﻻ ﺇﺫﺍ ﺍﺩﱠﻋ ﻰ ﺇﻳﻔ ﺎءﻩ ﺑﻌ ﺪ ﺍﻹﻗ ﺮﺍﺭ ﻭﺍﻟﺘﻔ ﺮﻕ ﻋ ﻦ ﺍﻟﻤﺠﻠﺲ‪،‬ﻛ ﺬﺍ ﻓ ﻲ‬
‫»ﺟﺎﻣﻊ)‪.....................(٣‬‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻔﺼﻮﻟﻴﻦ«(()‪ (٤‬ﺍﻧﺘﻬﻰ‪.‬‬

‫)‪(١‬ﺍﻹﻗﺮﺍﺭ‪ :‬ﻫﻮ ﺇﺧﺒ ﺎﺭ ﺍﻟ ﺸﺨﺺ ﺑﺤ ﻖ ﻋ ﻦ ﻧﻔ ﺴﻪ ﻟﻶﺧ ﺮ‪ .‬ﻭﻳ ﺸﺘﺮﻁ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻤﻘ ﺮ ﺑﺎﻟﻐ ﺎ‪ ،‬ﻋ ﺎﻗﻼ‪،‬‬
‫ﻣﺨﺘﺎﺭﺍ‪ ،‬ﺟﺎﺩﺍ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻤﻘ ﺮ ﻣﺘﻬﻤ ﺎ ﻓ ﻲ ﺇﻗ ﺮﺍﺭﻩ ﻛ ﺈﻗﺮﺍﺭ ﺍﻟﻤ ﺮﻳﺾ ﻣ ﺮﺽ ﺍﻟﻤ ﻮﺕ ﻟﻮﺍﺭﺛ ﻪ‬
‫ﺑﺪﻳﻦ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻣﺘﻬﻢ ﺑﺎﻟﻤﺤﺎﺑﺎﺓ ﻋﻨﺪ ﺟﻤﻴﻊ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﻭﺃﻥ ﻻ ﻳﻜ ﻮﻥ ﺍﻟﻤﻘ ﺮ ﻣﺤﺠ ﻮﺭﺍ ﻋﻠﻴ ﻪ ﺑﻤ ﺎ ﻳﻤﻨ ﻊ‬
‫ﻧﻔﺎﺫ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺘﻲ ﺃﻗﺮ ﺑﻬﺎ‪ .‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠ ﻰ ﺃﻥ ﺍﻹﻗ ﺮﺍﺭ ﻳﺜﺒ ﺖ ﺑ ﻪ ﺟﻤﻴ ﻊ ﺍﻟﺤﻘ ﻮﻕ‪ ،‬ﻭﻗ ﺪ ﺫﻛ ﺮ‬
‫ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﻛﺘﺒﻬﻢ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺘﻲ ﺗﺤﺪﺩ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺑ ﺎﻹﻗﺮﺍﺭ ﻛﻘ ﻮﻟﻬﻢ " ﻛ ﻞ ﺷ ﻲء ﺟ ﺎﺯﺕ‬
‫ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻪ ﺟﺎﺯ ﺍﻹﻗ ﺮﺍﺭ ﺑ ﻪ "‪ " ،‬ﻛ ﻞ ﻣ ﺎ ﻳﺠ ﻮﺯ ﺍﻻﻧﺘﻔ ﺎﻉ ﺑ ﻪ ﻳ ﺼﺢ ﺍﻹﻗ ﺮﺍﺭ ﺑ ﻪ "‪ .‬ﻟ ﻴﺲ ﺍﻟﺒﻠ ﻮﻍ‬
‫ﺷﺮﻁﺎ ﻟﺼﺤﺔ ﺍﻹﻗﺮﺍﺭ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻓﻴ ﺼﺢ ﺇﻗ ﺮﺍﺭ ﺍﻟ ﺼﺒﻲ ﺍﻟﻌﺎﻗ ﻞ ﺑﺎﻟ ﺪﻳﻮﻥ ﻭﺍﻷﻋﻴ ﺎﻥ‪ ،‬ﻷﻧ ﻪ ﻣ ﻦ‬
‫ﺿﺮﻭﺭﺍﺕ ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٨٦ ،١٨٥/١٧‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٢/٥‬ﻭﺷﺮﺡ ﺣﺪﻭﺩ ﺍﺑﻦ ﻋﺮﻓﺔ ‪ ،/٣٣٣/‬ﻭﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ‬
‫ﻟﻠﺤﻄﺎﺏ ‪ ،٢١٧/٥‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٢٨٨/٢‬‬
‫ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٢٦٨/٣‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ‬
‫‪ ،٨٧،٨٨/٥‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤٥٣،٤٥٢/٦‬‬
‫)‪(٢‬ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﺃﻋﻠ ﻰ )ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ(‪.٢٥٢/٢‬‬
‫)‪(٣‬ﺟ ﺎﻣﻊ ﺍﻟﻔ ﺼﻮﻟﻴﻦ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ ﻟﻠ ﺸﻴﺦ ﺑ ﺪﺭ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﺇﺳ ﺮﺍﺋﻴﻞ‪ ،‬ﺍﻟ ﺸﻬﻴﺮ ﺑ ﺎﺑﻦ ﻗﺎﺿ ﻲ‬
‫ﺳﻤﺎﻭﻧﻪ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﻗﺘ ﻴﻼ ﺑ ﺴﻴﺮﻭﺯ ﺳ ﻨﺔ ‪٨٢٣‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣ ﺸﻬﻮﺭ ﻣﺘ ﺪﺍﻭﻝ ﻓ ﻲ ﺃﻳ ﺪﻱ‬
‫ﻭﺍﻟﻤﻔﺘ ﻴﻦ؛ ﻟﻜﻮﻧ ﻪ ﻓ ﻲ ﺍﻟﻤﻌ ﺎﻣﻼﺕ ﺧﺎﺻ ﺔ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﺑ ﻴﻦ ﻓ ﺼﻮﻝ ﺍﻟﻌﻤ ﺎﺩﻱ‬ ‫ﺍﻟﺤﻜ ﺎﻡ‬
‫ﻭﻓﺼﻮﻝ ﺍﻷﺳﺮﻭﺷﻨﻲ ﻓﺄﺣ ﺎﻁ ﻭﺃﺟ ﺎﺩ‪ ،‬ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻧ ﻪ ﺟﻤ ﻊ ﺑﻴﻨﻬﻤ ﺎ ﻭﻟ ﻢ ﻳﺘ ﺮﻙ ﺷ ﻴﺌﺎ ﻣ ﻦ ﻣ ﺴﺎﺋﻠﻬﻤﺎ‬
‫ﻋﻤﺪﺍ ﺇﻻ ﻣﺎ ﺗﻜﺮﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺮﻙ ﻓ ﺮﺍﺋﺾ = = ﺍﻟﻌﻤ ﺎﺩﻱ ﻟﻐﻨ ﻰ ﻋﻨ ﻪ ﺑﺎﻟ ﺴﺮﺍﺟﻲ ‪ -‬ﻳﻌﻨ ﻲ ﺍﻟﻔ ﺮﺍﺋﺾ‬
‫ﻟ ﺴﺮﺍﺝ ﺍﻟ ﺪﻳﻦ ﺍﻟ ﺴﺠﺎﻭﻧﺪﻱ ‪ -‬ﻭﺃﻭﺟ ﺰ ﺇﻟﻴﻬﻤ ﺎ ﻣ ﺎ ﺗﻴ ﺴﺮ ﻟ ﻪ ﻣ ﻦ ﺍﻟﺨﻼﺻ ﺔ ﻭﺍﻟﻜ ﺎﻓﻲ ﻭﻟﻄ ﺎﺋﻒ‬
‫ﺍﻹﺷﺎﺭﺍﺕ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﺛﺒﺖ ﻣﺎ ﺳﻨﺢ ﻟﻪ ﻣﻦ ﺍﻟﻨﻜﺖ ﻭﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﺭﺑﻌﻴﻦ ﻓﺼﻼ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﺃﺳﺌﻠﺔ‬
‫ﻭﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎء ﺃﺟﺎﺏ ﻋﻨﻬﺎ ﺻﺎﺣﺐ ﻣﺸﺘﻤﻞ ﺍﻷﺣﻜ ﺎﻡ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ‬
‫ﺧﻠﻴﻔﺔ ‪ ،٥٦٦/١‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٤١٠/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،١٦٥/٧‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﻛﺤﺎﻟﺔ ‪.١٥٢/١٢‬‬
‫)‪(٤‬ﺟﺎﻣﻊ ﺍﻟﻔﺼﻮﻟﻴﻦ ﻻﺑﻦ ﻗﺎﺿﻲ ﺳﻤﺎﻭﻩ ‪ ١٨٩ /١‬ﻭﻣﺎﺑﻌﺪﻫﺎ‪.‬‬

‫‪٢٢٦‬‬
‫ﻒ" ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ ﻣﺎ ﻧﺼﻪ‪)) :‬ﺍﺩﱠﻋﻰ ﺍﻟﻤﺪﻳﻮﻥ ﺍﻹﻳﻔﺎء ﺃﻭ ﺍﻹﺑﺮﺍء‪،‬‬‫ﺼ ِﻨّ ُ‬
‫ﻭﺫﻛﺮ "ﺍﻟ ُﻤ َ‬
‫)‪(١‬‬
‫ﺼﺮ ﺍﻟﻐ ﺮﻳﻢ ﻣﻜ ﺬﺑﺎ ً ﺣﺘ ﻰ ﻟ ﻮ ﻭﺟ ﺪ ﺑﻴﻨ ﺔ‬
‫ﻓﺠﺤﺪ ﺭﺏﱡ ﺍﻟﺪﻳﻦ ﻭﺣﻠﻒ ﻭﻗﻀﻲ ]ﺑﻪ[ ﻟﻪ ﻟﻢ ﻳ ِ‬
‫ﺗﻘﺒﻞ)‪.(((٢‬‬
‫ﻀﺎ ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﺃﻗ ﱠﺮ ﺑ ﺸﻲء ﺛ ﻢ ﺍﺩﱠﻋ ﻰ ﺍﻟﺨﻄ ﺄ ﻟ ﻢ ﻳﻘﺒ ﻞ)‪(٤)(((٣‬ﻛﻤ ﺎ ﻓ ﻲ‬ ‫ﻭﺫﻛ ﺮ ﺃﻳ ً‬
‫»ﺍﻟﺨَﺎﻧﻴﱠ ِﺔ«)‪.(٥‬‬
‫ﻕ ﺑﻨﺎ ًء ﻋﻠﻰ ﻣﺎ ﺃﻓﺘﻰ ﺑﻪ ﺍﻟﻤﻔﺘﻲ ﺛ ﱠﻢ ﺗﺒﻴﻦَ ﻋﺪ ُﻡ ﺍﻟﻮﻗﻮﻉِ ﻓﺈﻧﱠﻪ ﻻ ﻳ ﺼﺢ‬
‫ﺃﻗﺮ ﺑﺎﻟﻄﻼ ِ‬
‫ﺇﻻ ﺇﺫﺍ ﱠ‬
‫ﺍﻟﺦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﺈﻧﱠﻪ ﻻ ﻳﺼﺢ ﺃﻱ‪ :‬ﻻ ﻳﻌﺘﺒﺮ ﺇﻗﺮﺍﺭﻩ ﺑﺎﻟﻄﻼﻕ‪.‬‬

‫ﺍﺧﺗَﻠَﻔَﺎ ﻓِﻲ ﺗ َ ْﻐﻳِ ِ ْ‬

‫‪َ =١٣١‬ﻭﻟَ ِﻭ ْ‬
‫ﻳﺭ ﺍﻟ َﻣﺑِﻳﻊِ‬
‫ﻒ" ﺃﻳ ﻀﺎ ً‪ (٧)/‬ﻗﺒﻴ ﻞ‬ ‫)‪(٦‬‬
‫ﺃﻗﺮ ﺑﺎﻟﺪﻳﻦ ﺑﻌ ﺪ ﺍﻹﺑ ﺮﺍء ﻣﻨ ﻪ ﻻ ﻳﻠﺰﻣ ﻪ‪ .‬ﺫﻛ ﺮﻩ "ﺍﻟ ُﻤ ﺼ ِﻨّ ُ‬
‫ﻓﺮﻉ‪ :‬ﱠ‬
‫)‪(١) (٩‬‬ ‫)‪(٨‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ]ﻭﻭﺟﻪ ﻋﺪﻡ ﺍﻟﻠﺰﻭﻡ ﺳﻘﻮﻁﻪ ﺑﺎﻹﺑﺮﺍء [ ‪.‬‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬

‫)‪(٢‬ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ﻓ ﻲ ﺃﻋﻠ ﻰ )ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ(‪.٤٩/٣‬‬
‫)‪(٣‬ﻓﻲ )ﺏ( ﺗﻘﺒﻞ‪.‬‬
‫)‪(٤‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﻧﺠﻴﻢ ﻓﻲ ﺃﻋﻠﻰ )ﻏﻤﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ (‬
‫‪ ٤٣/٣‬ﻭ‪.٤٤‬‬
‫)‪(٥‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٢٣،١٢٤/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٦‬ﺍﻹﺑﺮﺍء‪ :‬ﻫﻮ ﺇﺳﻘﺎﻁ ﺷﺨﺺ ﺣﻘﺎ ً ﻟﻪ ﻓﻲ ﺫﻣﺔ ﺁﺧ ﺮ ﺃﻭ ﻗﺒﻠ ﻪ‪ .‬ﻭﺍﻹﺑ ﺮﺍء ﻭﺇﻥ ﺗ ﻀﻤﻦ ﻣﻌﻨ ﻰ ﺍﻹﺳ ﻘﺎﻁ‬
‫ﺇﻻ ﺃﻥ ﻓﻴ ﻪ ﻣﻌﻨ ﻰ ﺁﺧ ﺮ ﻭﻫ ﻮ ﺍﻟﺘﻤﻠﻴ ﻚ ﻓﻬ ﻮ ﺇﺳ ﻘﺎﻁ ﻣ ﻦ ﺍﻟ ﺪﺍﺋﻦ ﻭﺗﻤﻠﻴ ﻚ ﻟﻠﻤ ﺪﻳﻦ‪ ،‬ﻭﺍﻟﺤﻨﻔﻴ ﺔ ﺭﺟﺤ ﻮﺍ‬
‫ﻣﻌﻨ ﻰ ﺍﻹﺳ ﻘﺎﻁ ﻣ ﻊ ﺑﻘ ﺎء ﻣﻌﻨ ﻰ ﺍﻟﺘﻤﻠﻴ ﻚ‪ ،‬ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻗ ﺎﻟﻮﺍ‪ :‬ﺍﻹﺑ ﺮﺍء ﻧﻘ ﻞ ﻟﻠﻤﻠ ﻚ ﻓﻴﻜ ﻮﻥ ﻣ ﻦ ﻗﺒﻴ ﻞ‬
‫ﺍﻟﻬﺒﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻹﺑ ﺮﺍء ﺗﻤﻠﻴ ﻚ ﺍﻟﻤ ﺪﻳﻦ ﻣ ﺎ ﻓ ﻲ ﺫﻣﺘ ﻪ‪ ،‬ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻗ ﺎﻟﻮﺍ‪ :‬ﺍﻹﺑ ﺮﺍء ﺇﺳ ﻘﺎﻁ ﻻ‬
‫ﺗﻤﻠﻴ ﻚ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ‪ ،٧٩/٤‬ﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ‬
‫ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،١٠١/٤‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪،٢٣٩/٢‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪.١٩٧/٧‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٠٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪.٦٧/٣‬‬
‫)‪(٩‬ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻤﺒﺮﺃ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻹﺑ ﺮﺍء ﻭﻻ ﺍﻟﻌ ﺪﻭﻝ ﻋﻨ ﻪ ﻓ ﻲ ﺭﺃﻱ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻭﺍﻟ ﺮﺍﺟﺢ‬
‫ﻋﻨ ﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ ،‬ﻛﻤ ﺎ ﻻ ﻳﻘﺒ ﻞ ﺍﻟﺮﺟ ﻮﻉ ﺑﺎﻻﺗﻔ ﺎﻕ ﺇﺫﺍ ﺯﺍﻝ ﺍﻟﻤﻠ ﻚ ﻋ ﻦ ﺍﻟﻤﻮﻫ ﻮﺏ‪ .‬ﻭﻛ ﺬﻟﻚ ﻻ ﻳﺠ ﻮﺯ‬
‫ﺍﻟﺮﺟ ﻮﻉ ﻋ ﻦ ﺍﻹﺑ ﺮﺍء ﻓ ﻲ ﻣ ﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑﻌ ﺪ ﺍﻟﻘﺒ ﻮﻝ‪ ،‬ﻷﻧﻬ ﻢ ﻳ ﺸﺘﺮﻁﻮﻥ ﺍﻟﻘﺒ ﻮﻝ ﻓ ﻲ ﻅ ﺎﻫﺮ‬
‫ﺍﻟﻤ ﺬﻫﺐ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٦٥/١٨‬ﻭﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ‬
‫ﺧﺴﺮﻭ ‪ ،٢٨١/١‬ﻭﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﻟﻤﺎﻟﻚ ﻟﻤﺤﻤﺪ ﻋﻠﻴﺶ ‪ ،٣٣١/٢‬ﻭﻣﻨﺢ ﺍﻟﺠﻠﻴﻞ ﺷﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ‬

‫‪٢٢٧‬‬
‫ﻳﺭ ْﺍﻟ َﻣ ِﺑﻳﻊِ ﺑَ ْﻌ َﺩ ُﺭﺅْ ﻳَ ِﺗ ِﻪ ﺍﻟﺦ‪ .‬ﻫﺬﺍ ﻟﻮ ﻟﻤ ﺪﺓ ﻗﺮﻳﺒ ﺔ‪.‬‬
‫ﺍﺧﺗَﻠَﻔَﺎ ِﻓﻲ ﺗ َ ْﻐ ِﻳ ِ‬
‫‪َ  =١٣١‬ﻭﻟَ ِﻭ ْ‬
‫ﻭﺇﻥ ﺑﻌﻴﺪﺓ‪،‬ﻓﺎﻟﻘﻮﻝ ﻟﻠﻤﺸﺘﺮﻱ ﻋﻤﻼً ﺑﺎﻟﻈﺎﻫﺮ‪.‬‬

‫ﻋ َﺩ ُﻡ ﺍﻟﺗ ﱠ ْﻐ ِﻳ ِ‬
‫ﻳﺭ‬ ‫‪ =١٣٢‬ﺑَ ْﻌ َﺩ ُﺭﺅْ ﻳَﺗِ ِﻪ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠﺑَﺎﺋِﻊِ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬
‫ﺻ ُﻝ ْﺍﻟﻌَ َﺩ َﻡ ُﻣ ْ‬
‫ﻁﻠَﻘًﺎ‬ ‫ْﺱ ْﺍﻷ َ ْ‬ ‫‪ =١٣٣‬ﺗ َ ْﻧ ِﺑﻳﻪٌ‪ :‬ﻟَﻳ َ‬
‫ﺘﺢ«)‪ :(٢‬ﺍﻟ ﺸﻬﺮ ﻓ ﻲ ﻣﺜ ﻞ ﺍﻟﺪﺍﺑ ﺔ‬
‫ﻬﻴﺮ ِﻳّﺔ«‪ :‬ﺍﻟﺸﻬﺮ ﻓﻤﺎ ﻓﻮﻗﻪ ﺑﻌﻴ ﺪ ﻭﻓ ﻲ »ﺍﻟﻔَ ِ‬ ‫ﻭﻓﻲ » ﱠ‬
‫ﺍﻟﻈ ِ‬
‫ﻭﺍﻟﻤﻤﻠﻮﻙ ﻗﻠﻴﻞ‪» .‬ﺗَﻨﻮﻳﺮ ﻭﺷَﺮﺣﻪُ«)‪.(٣‬‬
‫‪ =١٣٢‬ﻭ‪ ‬ﺑَ ْﻌ َﺩ ُﺭﺅْ ﻳَﺗِ ِﻪ)‪ .(٤‬ﺃﻱ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﺒﻴﻊ ﺃﻭ ﻋﻠ ﻰ ﻗ ﺒﺾ ﺍﻟﻤﺒﻴ ﻊ‬
‫ﺑﺄﻥ ﺗﺄﺧﺮ ﺍﻟﻘﺒﺾ ﻋﻦ ﻋﻘﺪ ﺍﻟﺒﻴﻊ‪.‬‬
‫ﺻ ُﻝ ْﺍﻟﻌَ َﺩ َﻡ ُﻣ ْ‬
‫ﻁﻠَﻘًﺎ‪ ،‬ﻗﻴ ﻞ ﺧ ﺮﺝ ﻋ ﻦ ﻫ ﺬﺍ ﺍﻷﺻ ﻞ ﻣ ﺎ‬ ‫ْﺱ ْﺍﻷ َ ْ‬‫‪  =١٣٣‬ﺗ َ ْﻧ ِﺑﻳﻪٌ‪ :‬ﻟَﻳ َ‬
‫ﻟﻮ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻢ ﺗﺪﺧﻠﻲ ﺍﻟﺪﺍﺭ ﺍﻟﻴﻮﻡ ﻓﺄﻧﺖ ﻁﺎﻟﻖ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬ﻟﻢ ﺃﺩﺧﻠﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟ ﺰﻭﺝ‪ :‬ﺩﺧﻠﺘﻴﻬ ﺎ‪،‬‬
‫ﻓﺎﻟﻘﻮﻝ ﻟﻪ)‪ ،(٥‬ﻭﺃ ﱠﻣﺎ ﻟﻮ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﻥ ﻟﻢ ﺃﺟﺎﻣﻌﻚ ﻓﻲ ﺣﻴﻀﺘﻚ ﻓﺎﻟﻘﻮﻝ ﻟﻪ ﺃﻧ ﻪ ﺟﺎﻣﻌﻬ ﺎ ﻣ ﻊ‬

‫ﻟﻠﺨﺮﺷﻲ ‪ ،٤٦٧/٦‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪ ،/٥٢٤/‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺣﺠ ﺮ‬

‫ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٦٩/٣‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ ‪ ،١٤٨/٧‬ﻭﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ‬
‫ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٣٦٨/٣‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٢‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻜﻤﺎﻝ ﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٢٥٣/٦‬‬
‫)‪(٣‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٦٠٢/٤‬‬
‫)‪(٤‬ﺃﺟﺎﺯ ﺍﻟﺤﻨﻔﻴﺔ ﺧﻴﺎﺭ ﺍﻟﺮﺅﻳﺔ ﻓﻲ ﺷﺮﺍء ﻣﺎ ﻟﻢ ﻳﺮﻩ ﺍﻟﻤﺸﺘﺮﻱ ﻭﻟﻪ ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺭﺁﻩ ﺇﻥ ﺷﺎء ﺃﺧ ﺬ ﺍﻟﻤﺒﻴ ﻊ‬
‫ﺑﺠﻤﻴ ﻊ ﺍﻟ ﺜﻤﻦ ﻭﺇﻥ ﺷ ﺎء ﺭﺩﻩ‪،‬ﻭﻟ ﻢ ﻳﺠ ﺰ ﺍﻟﺤﻨﻔﻴ ﺔ ﺧﻴ ﺎﺭ ﺍﻟﺮﺅﻳ ﺔ ﻟﻠﺒ ﺎﺋﻊ ﺇﺫﺍ ﺑ ﺎﻉ ﻣ ﺎ ﻟ ﻢ ﻳ ﺮﻩ‪ .‬ﻭﺃﺟ ﺎﺯ‬
‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺧﻴﺎﺭ ﺍﻟﻮﺻﻒ ﻟﻠﻤﺸﺘﺮﻱ ﻓﻘﻂ‪ .‬ﻭﺃﺛﺒﺖ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺧﻴ ﺎﺭ ﺍﻟﺮﺅﻳ ﺔ ﻟﻠﺒ ﺎﺋﻊ ﺇﺫﺍ ﺑ ﺎﻉ ﻣ ﺎ‬
‫ﻟ ﻢ ﻳ ﺮﻩ ﻭﻭﺻ ﻔﻪ ﻟﻠﻤ ﺸﺘﺮﻱ‪ .‬ﻭﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻲ ﻓ ﻲ ﺍﻟﺠﺪﻳ ﺪ‪ :‬ﻻ ﻳﻨﻌﻘ ﺪ ﺑﻴ ﻊ ﺍﻟﻐﺎﺋ ﺐ ﺃﺻ ﻼ ﺳ ﻮﺍء ﻛ ﺎﻥ‬
‫ﺑﺎﻟ ﺼﻔﺔ‪ ،‬ﺃﻡ ﺑﻐﻴ ﺮ ﺍﻟ ﺼﻔﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٩٢/٥‬ﻓ ﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٣٣٦/٦‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٢٤/٣‬ﻭﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ‬
‫ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺨﺮﺷﻲ ‪ ،٤٣٤/٤‬ﻭﺍﻷﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،٣٧٥‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ‬
‫ﺍﻟﻄﺎﻟﺐ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،١٨/٢‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪ ،١٦/٤‬ﻭﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٩٥،٢٩٦/٤‬‬
‫)‪(٥‬ﻣﺴﺄﻟﺔ‪)) :‬ﺍﻟﻄﻼﻕ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻁ((‪:‬‬
‫ﺍﺗﻔﻖ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻄﻼﻕ ﺍﻟﻤﻌﻠﻖ ﻋﻠ ﻰ ﺷ ﺮﻁ ﻣﻄﻠﻘ ﺎ‪ ،‬ﻓ ﺈﻥ ﺣ ﺼﻞ ﻣﻨ ﻪ ﺍﻟﻔﻌ ﻞ ﺍﻟﻤﻌﻠ ﻖ‬
‫ﻋﻠﻴﻪ ﻧﺎﺳﻴﺎ ً ﺃﻭ ﻣﻜﺮﻫﺎ ً ﻭﻗﻊ ﺍﻟﻄﻼﻕ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﻮﻻﻥ ﺃﻅﻬﺮﻫﻤﺎ ﺃﻧﻪ ﻟﻢ ﺗﻄﻠﻖ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺘﻌﻠﻴﻖ ﺃﻣﻮﺭ‪=.................................................................. :‬‬
‫= ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻴﻪ ﺃﻣﺮﺍ ً ﻣﻌ ﺪﻭﻣﺎ ً ﻋﻠ ﻰ ﺧﻄ ﺮ ﺍﻟﻮﺟ ﻮﺩ‪ ،‬ﺃﻱ ﻣﺘ ﺮﺩﺩﺍ ً ﺑ ﻴﻦ ﺃﻥ ﻳﻜ ﻮﻥ‬
‫ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻓﺎﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺍﻟﻤﺤﻘﻖ ﺗﻨﺠﻴﺰ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻟﻐﻮ‪.‬‬
‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻴﻪ ﺃﻣﺮﺍ ً ﻳﺮﺟﻰ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻭﺟ ﻮﺩﻩ‪ ،‬ﻓﺘﻌﻠﻴ ﻖ ﺍﻟﺘ ﺼﺮﻑ ﻋﻠ ﻰ ﺃﻣ ﺮ‬

‫‪٢٢٨‬‬
 ‫ﺃﻧﱠﻪ ﻳﺪﻋﻲ ﺻﻔﺔ‬
‫‪.........................................................................................‬‬
‫ﺕ ْﺍﻷ َ ْ‬
‫ﺻ ِﻠﻳﱠ ِﺔ‬ ‫ﺿ ِﺔ َﻭﺃ َ ﱠﻣ ﺎ ِﻓ ﻲ ﺍﻟ ِ ّ‬
‫ﺻﻔَﺎ ِ‬ ‫ﺕ ْﺍﻟﻌَ ِ‬
‫ﺎﺭ َ‬ ‫ﺻﻔَﺎ ِ‬ ‫‪َ =١٣٤‬ﻭ ِﺇﻧﱠ َﻣ ﺎ ُﻫ َﻭ ِﻓ ﻲ ﺍﻟ ِ ّ‬
‫ﻋﻠَﻰ ﺫَ ِﻟ َﻙ ﺃَﻧﱠﻪ‬ ‫ﺻ ُﻝ ْﺍﻟ ُﻭ ُﺟﻭ ُﺩ َﻭﺗَﻔَ ﱠﺭ َ‬
‫ﻉ َ‬ ‫ﻓَ ْﺎﻷ َ ْ‬
‫ﻳﺬﻛﺮ ﻣﺎ ﺧﺮ َﺝ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻ ِﻞ‬
‫َ‬ ‫ﻒ" ﺃﻥ‬ ‫ﻋﺎﺭﺿﺔ‪ ،‬ﻭﺍﻷﺻﻞ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ "ﺍﻟـ ُﻤﺼ ِﻨّ ِ‬
‫ﻛﻤﺎ ﻫﻮ ﺩﺃﺑﻪ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺇﻥ ﺍﻟ ﺰﻭﺝ ﻫﻨ ﺎ ﻳ ﺪﻋﻲ ﺻ ﻔﺔ ﺃﺻ ﻠﻴﺔ ﻭﻫ ﻲ‪ (٢)/‬ﻣﻠ ﻚ‬ ‫ﻭﻗﻴﻞ)‪ (١‬ﻋﻠﻴﻪ‪ .‬ﻳﻤﻜ ﻦ ﺃﻥ ﻳﻘ ﺎﻝ‪ :‬ﱠ‬
‫ﺍﻟﻨﻜ ﺎﺡ ﺍﻟﺜﺎﺑ ﺖ ﻟ ﻪ‪ ،‬ﻭﻳﻨﻜ ﺮ ﻭﻗ ﻮﻉ ﺍﻟﻄ ﻼﻕ‪ ،‬ﻭﺍﻟﻤ ﺮﺃﺓ ﺗ ﺪﻋﻲ ﺯﻭﺍﻝ ﺍﻟﻤﻠ ﻚ ﺍﻟﺜﺎﺑ ﺖ ﺑﻴﻘ ﻴﻦ‪،‬‬
‫ﻱ")‪.(٣‬‬ ‫ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺻﻠﻴﺔ ﺍﻟﻮﺟﻮﺩ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٤‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺇﻥ ﻟﻢ ﺃﺟﺎﻣﻌﻚ ﻓﻲ ﺣﻴﻀﺘﻚ‪ .‬ﺃﻱ ﻓﺄﻧﺖ ﻛﺬﺍ ﻓﺎﻟﺠﺰﺍء ﻣﺤﺬﻭﻑ ﻟﻠﻌﻠﻢ ﺑﻪ‪.‬‬

‫ﻏﻴﺮ ﻣﻌﻠﻮﻡ ﻻ ﻳﺼﺢ‪ ،‬ﻓﻠﻮ ﻋﻠﻖ ﺍﻟﻄﻼﻕ ﻣﺜﻼً ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺑﺄﻥ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻧﺖ ﻁﺎﻟﻖ‬
‫ﺇﻥ ﺷﺎء ﷲ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻘﻊ ﺍﺗﻔﺎﻗﺎ ؛ ﻷﻧﱠﻪ ﻋﻠﻘﻪ ﻋﻠﻰ ﺷﻲء ﻻ ﻳﺮﺟﻰ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻭﺟﻮﺩﻩ‪.‬‬
‫ﺍﻟﺜﺎﻟ ﺚ‪ :‬ﺃﻥ ﻻ ﻳﻮﺟ ﺪ ﻓﺎﺻ ﻞ ﺑ ﻴﻦ ﺍﻟ ﺸﺮﻁ ﻭﺍﻟﺠ ﺰﺍء‪ ،‬ﺃﻱ ﺑ ﻴﻦ ﺍﻟﻤﻌﻠ ﻖ ﻭﺍﻟﻤﻌﻠ ﻖ ﻋﻠﻴ ﻪ‪ ،‬ﻓﻠ ﻮ ﻗ ﺎﻝ‬
‫ﻟﺰﻭﺟﺘﻪ‪ :‬ﺃﻧﺖ ﻁﺎﻟﻖ‪ ،‬ﺛﻢ ﻗﺎﻝ ﺑﻌﺪ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟ ﺰﻣﻦ‪ :‬ﺇﻥ ﺧﺮﺟ ﺖ ﻣ ﻦ ﺍﻟ ﺪﺍﺭ ﺩﻭﻥ ﺇﺫﻥ ﻣﻨ ﻲ ﻟ ﻢ ﻳﻜ ﻦ‬
‫ﺗﻌﻠﻴﻘﺎ ﻟﻠﻄﻼﻕ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻣﻨﺠﺰﺍ ﺑﺎﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻴﻪ ﺃﻣﺮﺍ ﻣﺴﺘﻘﺒﻼ ﺑﺨﻼﻑ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻓﺈﻧ ﻪ ﻻ ﻣ ﺪﺧﻞ ﻟ ﻪ ﻓ ﻲ ﺍﻟﺘﻌﻠﻴ ﻖ‪،‬‬
‫ﻓﺎﻹﻗﺮﺍﺭ ﻣﺜﻼ ﻻ ﻳﺼﺢ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻟ ﺸﺮﻁ ؛ ﻷﻧ ﻪ ﺇﺧﺒ ﺎﺭ ﻋ ﻦ ﻣ ﺎﺽ‪ ،‬ﻭﺍﻟ ﺸﺮﻁ ﺇﻧﻤ ﺎ ﻳﺘﻌﻠ ﻖ ﺑ ﺎﻷﻣﻮﺭ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻠﺔ‪.‬‬
‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﻻ ﻳﻘﺼﺪ ﺑﺎﻟﺘﻌﻠﻴﻖ ﺍﻟﻤﺠ ﺎﺯﺍﺓ‪ ،‬ﻓﻠ ﻮ ﺳ ﺒﺘﻪ ﺑﻤ ﺎ ﻳﺆﺫﻳ ﻪ ﻓﻘ ﺎﻝ‪ :‬ﺇﻥ ﻛﻨ ﺖ ﻛﻤ ﺎ ﻗﻠ ﺖ ﻓﺄﻧ ﺖ‬
‫ﻁ ﺎﻟﻖ‪ ،‬ﺗﻨﺠ ﺰ ﺳ ﻮﺍء ﺃﻛ ﺎﻥ ﺍﻟ ﺰﻭﺝ ﻛﻤ ﺎ ﻗﺎﻟ ﺖ ﺃﻭ ﻟ ﻢ ﻳﻜ ﻦ ؛ ﻷﻥ ﺍﻟ ﺰﻭﺝ ﻓ ﻲ ﺍﻟﻐﺎﻟ ﺐ ﻻ ﻳﺮﻳ ﺪ ﺇﻻ‬
‫ﺇﻳﺬﺍءﻫﺎ ﺑﺎﻟﻄﻼﻕ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺘﻌﻠﻴﻖ ﻳﺪﻳﻦ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻳﻮﺟﺪ ﺭﺍﺑﻂ ﻛﺎﻟﻔﺎء ﻭﺇﺫﺍ ﺍﻟﻔﺠﺎﺋﻴﺔ ﺣﻴﺚ ﻛ ﺎﻥ ﺍﻟﺠ ﺰﺍء ﻣ ﺆﺧﺮﺍ‪ ،‬ﻭﺇﻻ ﻳﺘﻨﺠ ﺰ‪ .‬ﺍﻟ ﺴﺎﺑﻊ‪:‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻣﻨﻪ ﺍﻟﺘﻌﻠﻴﻖ ﻣﺎﻟﻜﺎ ﻟﻠﺘﻨﺠﻴﺰ ﺃﻱ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻨﺠﻴﺰ ) ﺑﻤﻌﻨ ﻰ ﻛ ﻮﻥ ﺍﻟﺰﻭﺟﻴ ﺔ‬
‫ﻗﺎﺋﻤﺔ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎ ( ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻓﻴﻪ ﺧﻼﻑ‪ ،‬ﻓﺎﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻻ ﻳﺸﺘﺮﻁﻮﻥ ﺫﻟﻚ ﻓﻲ ﺗﻌﻠﻴﻖ‬
‫ﺍﻟﻄﻼﻕ‪ ،‬ﺑﻞ ﻳﻜﺘﻔﻮﻥ ﻓﻴﻪ ﺑﻤﻄﻠﻖ ﺍﻟﻤﻠﻚ‪ ،‬ﺳﻮﺍء ﺃﻛﺎﻥ ﻣﺤﻘﻘﺎ ﺃﻡ ﻣﻌﻠﻘ ﺎ‪ ،‬ﺣﺘ ﻰ ﺇﻥ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻟ ﻢ ﻳﻔﺮﻗ ﻮﺍ‬
‫ﻓﻲ ﻫﺬﺍ ﺑﻴﻦ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺼﺮﻳﺢ ﻓﻴﻤﺎ ﻟﻮ ﻗﺎﻝ ﻻﻣﺮﺃﺓ‪ :‬ﺇﻥ ﺗﺰﻭﺟﺘﻚ ﻓﺄﻧ ﺖ ﻁ ﺎﻟﻖ‪ ،‬ﻭﺑ ﻴﻦ ﺍﻟﺘﻌﻠﻴ ﻖ ﺍﻟ ﺬﻱ‬
‫ﻟﻢ ﻳﺼﺮﺡ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗ ﺎﻝ ﻷﺟﻨﺒﻴ ﺔ‪ :‬ﻫ ﻲ ﻁ ﺎﻟﻖ‪ ،‬ﻭﻧ ﻮﻯ ﻋﻨ ﺪ ﺗﺰﻭﺟ ﻪ ﺑﻬ ﺎ‪ ،‬ﻓ ﺈﻥ ﺍﻟﻄ ﻼﻕ ﻳﻘ ﻊ ﻓ ﻲ‬
‫ﺍﻟﺼﻮﺭﺗﻴﻦ‪.‬ﻳﻨﻈﺮ‪:‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٢٠١/٦‬ﻭﺑﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻓ ﻲ ﺗﺮﺗﻴ ﺐ ﺍﻟ ﺸﺮﺍﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ،١٢٨/٣‬ﻭﺍﻟﻤﺪﻭﻧ ﺔ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٦٠/٢‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻤﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪،٣١٦/٥‬‬
‫ﻭﺍﻷﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،١٩٩/٥‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‬
‫‪ ،٢٩٢/٣‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ﺍﻟﻤﻘﺪﺳ ﻲ‪ ،٣٥٦/٧‬ﻭﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ ﺍﻹﻗﻨ ﺎﻉ ﻟﻠﺒﻬ ﻮﺗﻲ‬
‫‪.٢٣٨/٦‬‬
‫)‪(١‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﻭﻗﺎﻝ‪.‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٢٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٦/١‬‬
‫)‪(٤‬ﺃﻱ ﺃﻧﺖ ﻁﺎﻟﻖ ﻫﻮ ﺍﻟﺠﺰﺍء‪.‬‬

‫‪٢٢٩‬‬
 ‫ﻭﻗﻮﻟﻪ‪] :‬ﻓﺎﻟﻘﻮﻝ ﻟﻪ[)‪ (١‬ﺃﻧﻪ ﺟﺎﻣﻌﻬﺎ ﺃﻱ ﻓﻲ ﺣﻴﻀﺘﻬﺎ‪.‬‬
‫ﺕ ْﺍﻷ َ ْ‬
‫ﺻ ِﻠﻳﱠ ِﺔ‬ ‫ﺿ ِﺔ‪َ ،‬ﻭﺃ َ ﱠﻣ ﺎ ِﻓ ﻲ ﺍﻟ ِ ّ‬
‫ﺻﻔَﺎ ِ‬ ‫ﺕ ْﺍﻟﻌَ ِ‬
‫ﺎﺭ َ‬ ‫‪َ  =١٣٤‬ﻭ ِﺇﻧﱠ َﻣﺎ ُﻫ َﻭ ِﻓ ﻲ ﺍﻟ ِ ّ‬
‫ﺻﻔَﺎ ِ‬
‫ﺻ ُﻝ ْﺍﻟ ُﻭ ُﺟﻭ ُﺩ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﻓ ﻲ »ﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ«)‪ :(٢‬ﻛ ﻞ ﺷ ﺮﻁ ﻳﻮﺟ ﺪ‬
‫ﻓَ ْﺎﻷ َ ْ‬
‫ﺑﻮﺟﻮﺩ ﺍﻷﺻﻞ ﻛﺎﻟﺼﺤﺔ ﻭﺍﻟﺒﻜﺎﺭﺓ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺒﺎﺋﻊ؛ﻷﻧﱠﻪ ﻋﺮﻑ ﺛﺒﻮﺗﻪ‪ ،‬ﻭﻛﻞ ﺷ ﺮﻁ ﻻ‬
‫ﻳﻮﺟ ﺪ ﺑﻮﺟ ﻮﺩ ﺍﻷﺻ ﻞ ﻛﺎﻟﺨﻴﺎﻁ ﺔ ﻭﻧﺤﻮﻫ ﺎ‪ ،‬ﻓ ﺎﻟﻘﻮ ُﻝ ﻗ ﻮ ُﻝ ﺍﻟﻤ ﺸﺘﺮﻱ ﻷﻧﱠ ﻪ ﻋ ﺮﻑ ﻋﺪﻣ ﻪ‬
‫"ﺑﻴﺮﻱ"‪.(٣)/‬‬
‫ﻑ‬ ‫ﺏ َﻭﺃ َ ْﻧ َﻛ َﺭ ُﻭ ُﺟ ﻭ َﺩ ﺫَ ِﻟ َﻙ ْﺍﻟ َﻭ ْ‬
‫ﺻ ِ‬ ‫ﺎﺯ‪ ،‬ﺃ َ ْﻭ َﻛﺎﺗِ ٌ‬
‫ﻋﻠَﻰ ﺃَﻧﱠﻪُ َﺧﺑﱠ ٌ‬ ‫‪ =١٣٥‬ﻟَﻭ ﺍ ْﺷﺗ َ َﺭﺍﻩُ َ‬
‫ﺿ ِﺔ‪.‬‬‫ﺎﺭ َ‬ ‫ﺕ ْﺍﻟﻌَ ِ‬‫ﺻﻔَﺎ ِ‬ ‫ﻋ َﺩ ُﻣ ُﻬ َﻣﺎ ِﻟ َﻛ ْﻭﻧِ ِﻬ َﻣﺎ ِﻣﻥ ﺍﻟ ِ ّ‬ ‫ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَﻪُ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َ‬
‫ﺏ ﺇﻟ ﻰ ‪ ‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ ﻪُ‪.‬‬
‫ﱠﺎﺯ‪ ،‬ﺃ َ ْﻭ َﻛﺎﺗِ ٌ‬
‫ﻋﻠَﻰ ﺃَﻧﱠﻪُ َﺧﺑ ٌ‬ ‫)‪(٤‬‬
‫‪  =١٣٥‬ﻟَﻭ‪ /‬ﺍ ْﺷﺗ َ َﺭﺍﻩُ َ‬
‫)‪(٥‬‬
‫ﺮﺡ‬
‫ﺷ ِ‬ ‫ﺮﺧ ﻲ" ﻳﻤ ﻴﻦ ﺍﻟﻤ ﺸﺘﺮﻱ ﻭﻫ ﻮ ﺍﻟ ﺼﺤﻴﺢ ﻛﻤ ﺎ ﻓ ﻲ » َ‬ ‫ﺃﻱ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﻭﺷ ﺮﻁ "ﺍﻟ َﻜ ِ‬
‫ﺴﺮ َﺧﺴِﻲ")‪.(٧‬‬ ‫)‪(٦‬‬
‫ِّ‬
‫ﺍﻟﺰﻳﺎﺩَﺍﺕ« ِ "ﻟﻠ ﱠ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻓﻲ » ِﺧﺰَ ﺍﻧَ ِﺔ ﺍﻷﻛ َﻤ ِﻞ«‪ :‬ﻛ ﱡﻞ ﺟﺎﺭﻳ ٍﺔ ﻟﻲ ﺣﺮﺓ ﺇﻻ ﺟﺎﺭﻳ ﺔً ﺧﺒ ﺎﺯﺓً‪ ،‬ﺛ ﱠﻢ ﻗ ﺎﻝ‪:‬‬
‫ﺼﺪﱠﻕ ﺇﻻ ﺑﺒﻴﻨﺔ‪ ،‬ﻭﻓ ﻲ »ﺍﻟﻔَﺘ َ ﺎﻭﻯ ﺍﻟﻌُﺘَﺎﺑﻴﱠ ﺔ«‪ :‬ﻛ ﱡﻞ ﺟﺎﺭﻳ ٍﺔ ﻟ ﻲ ﺣ ﺮﺓ ٌ ﺇﻻ ﺃ ﱠﻡ‬ ‫ﻫﺬﻩ ﺧﺒﺎﺯﺓٌ‪ ،‬ﻻ ﻳُ َ‬
‫ﻭﻟ ٍﺪ ﺃﻭ ﺛﻴﺒﺎ ً ﺃﻭ ﺧﺒﺎﺯﺓً‪ ،‬ﺛﻢ ﻗﺎﻝ ﺍﻟﻤﻮﻟﻰ‪ :‬ﻫﺬﻩ ﺃﻡ ﻭﻟﺪ ﺃﻭ ﺧﺒﺎﺯﺓ ﻻ ﻳ ﺼﺪﻕ ﻷﻥ ﻫ ﺬﻩ ﺻ ﻔﺎﺕ‬
‫ﻋﺎﺭﺿ ﺔ‪ (٨)/‬ﻓ ﻼ ﻳ ﺼﺪﻕ ﺇﻻ ﺑﺤﺠ ﺔ‪ ،‬ﻭﺍﻟﺤﺠ ﺔ ﻓ ﻲ ﺍﻟﺜﻴّ ﺐ ﺍﻟﻨ ﺴﺎء)‪ (٩‬ﻣ ﻊ ﻳﻤ ﻴﻦ ﺍﻟﻤ ﻮﻟﻰ‪،‬‬
‫ﻭﻛﻮﻥ ﺍﻟﻮﻟﺪ ﻓﻲ ﺣﺠﺮﻫﺎ ﻟﻴﺲ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ) ﺏ(‪.‬‬

‫)‪»(٢‬ﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ«‪ :‬ﻟ ﻪ ﺷ ﺮﻭﺡ ﻛﺜﻴ ﺮﺓ ﻭﻟ ﻢ ﺃﻫﺘ ﺪ ﺇﻟ ﻰ ﺍﻟ ﺸﺎﺭﺡ ﺍﻟﻤﻘ ﺼﻮﺩ ﻭﺭﺑﻤ ﺎ ﻳﻜ ﻮﻥ‬
‫ﺍﻟﺰﻳﻠﻌﻲ‪ ،‬ﺃﻭ ﺍﻹﺳﺒﻴﺠﺎﺑﻲ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٣٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪"(٥‬ﺍﻟﻜﺮﺧ ﻲ"‪ :‬ﺍﻟ ﺸﻴﺦ ﺍﻹﻣ ﺎﻡ ﺍﻟﺰﺍﻫ ﺪ‪ ،‬ﻣﻔﺘ ﻲ ﺍﻟﻌ ﺮﺍﻕ‪ ،‬ﺷ ﻴﺦ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﺃﺑ ﻮ ﺍﻟﺤ ﺴﻦ‪ ،‬ﻋﺒﻴ ﺪ ﷲ ﺑ ﻦ‬
‫ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺩﻻﻝ‪ ،‬ﺍﻟﺒﻐ ﺪﺍﺩﻱ ﺍﻟﻜﺮﺧ ﻲ ﺍﻟﻔﻘﻴ ﻪ‪ ،‬ﺍﻧﺘﻬ ﺖ ﺇﻟﻴ ﻪ ﺭﺋﺎﺳ ﺔ ﺍﻟﻤ ﺬﻫﺐ‪ ،‬ﻭﺍﻧﺘ ﺸﺮ ﺗﻼﻣﺬﺗ ﻪ ﻓ ﻲ‬
‫ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺍﺷ ﺘﻬﺮ ﺍﺳ ﻤﻪ ﻭﺑﻌ ﺪ ﺻ ﻴﺘﻪ‪ ،‬ﻭﻛ ﺎﻥ ﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎء ﺍﻟﻌﺒ ﺎﺩ‪ ،‬ﻗ ﺎﻝ ﺍﻟ ﺬﻫﺒﻲ‪)) :‬ﻭﻛ ﺎﻥ ﺭﺃﺳ ﺎ ﻓ ﻲ‬
‫ﻳﻨﻈ ﺮ‪ :‬ﺳ ﻴﺮ ﺃﻋ ﻼﻡ ﺍﻟﻨ ﺒﻼء ‪٤٢٥/١٥‬ﻭ‪ ،٤٢٦‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ‬ ‫ﺍﻻﻋﺘ ﺰﺍﻝ ﷲ ﻳ ﺴﺎﻣﺤﻪ((‪.‬‬
‫ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪./٣٣٧ /‬‬ ‫ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ‬
‫)‪»(٦‬ﺍﻟﺰﻳ ﺎﺩﺍﺕ ﻓ ﻲ ﻓ ﺮﻭﻉ ﺍﻟﺤﻨﻔﻴ ﺔ«‪ :‬ﻟﻺﻣ ﺎﻡ ﷴ ﺑ ﻦ ﺣ ﺴﻦ ﺍﻟ ﺸﻴﺒﺎﻧﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٨٩‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ‬
‫ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ ﻛﻤ ﺎ ﺃﺷ ﺎﺭ ﺇﻟ ﻰ ﺫﻟ ﻚ ﺍﻟﺰﺭﻛﻠ ﻲ‪ ،‬ﻭﺷ ﺮﺣﻬﺎ ﺟﻤﺎﻋ ﺔ ﻛﺜﻴ ﺮﻭﻥ ﻣ ﻨﻬﻢ ﺍﻹﻣ ﺎﻡ ﺷ ﻤﺲ‬
‫ﺍﻷﺋﻤﺔ ﺃﺑﻮ ﺑﻜﺮ ﷴ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺳﻬﻞ ﺍﻟﺴﺮﺧ ﺴﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪ ٤٩٠‬ﻫ ـ ﻭﻗ ﺪ ﺃﻣﻼﻫ ﺎ ﻭﻫ ﻮ‬
‫ﻣﺤﺒﻮﺱ ﻓﻲ ﺍﻟﺴﺠﻦ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪ ،٩٦٣/٢‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٨٠/٦‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪.١٩٤/١‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٠٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﺃﻱ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎء‪.‬‬

‫‪٢٣٠‬‬
 ‫ﻋ ﺎﻩُ ْﺍﻟﺑَ ﺎ ِﺋ ُﻊ ‪=١٣٦‬‬ ‫ﺎﻡ ْﺍﻟﺑَ َﻛ َ‬
‫ﺎﺭ ِﺓ َﻭﺍ ﱠﺩ َ‬ ‫ﻋﻠَ ﻰ ﺃَﻧﱠ َﻬ ﺎ ِﺑ ْﻛ ٌﺭ َﻭﺃ َ ْﻧ َﻛ َﺭ ِﻗﻳَ َ‬ ‫َﻭﻟَ ﻭ ﺍ ْﺷ ﺗ َ َﺭﺍﻫَﺎ َ‬
‫ﺻ ِﻠﻳﱠﺔً‪َ ،‬ﻛ ﺫَﺍ ﻓِ ﻲ ﻓَ ﺗْﺢِ‬ ‫ﺻ ﻔَﺔً ﺃ َ ْ‬ ‫ﺻ َﻝ ُﻭ ُﺟﻭ ُﺩ َﻫ ﺎ ِﻟ َﻛ ْﻭﻧِ َﻬ ﺎ ِ‬ ‫ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠﺑَ ﺎﺋِﻊِ ؛ ِﻷ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﺷ ْﺭ ِﻁ‬‫ﺎﺭ ﺍﻟ ﱠ‬‫ِﻳﺭ ِﻣ ْﻥ ِﺧﻳَ ِ‬‫ْﺍﻟﻘَﺩ ِ‬
‫ﻋ ْﺑ ٌﺩ‬
‫ﻋ ﺎﻩ ُ َ‬ ‫ﺎﺯ ﻓَ ُﻬ َﻭ ُﺣ ﱞﺭ ﻓَﺎ ﱠﺩ َ‬ ‫ﻉ ﻟَ ْﻭ ﻗَ ﺎ َﻝ ُﻛ ﱡﻝ َﻣ ْﻣﻠُ ﻭﻙٍ ِﻟ ﻲ َﺧﺑﱠ ٌ‬ ‫ﻋﻠَ ﻰ َﻫ ﺫَﺍ ﺗَﻔَ ﱠﺭ َ‬ ‫َﻭ َ‬
‫َﻭﺃ َ ْﻧ َﻛ َﺭ ْﺍﻟ َﻣ ْﻭﻟَﻰ ‪ =١٣٧‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ َﻣ ْﻭﻟَﻰ‬
‫ﺎﺭﻳَﺔٌ ﺃَﻧﱠ َﻬ ﺎ ِﺑ ْﻛ ٌﺭ‪َ ،‬ﻭﺃ َ ْﻧ َﻛ َﺭ‬‫ﺕ َﺟ ِ‬ ‫ﻋ ْ‬‫ﻲ ُﺣ ﱠﺭﺓٌ‪ ،‬ﻓَﺎ ﱠﺩ َ‬ ‫ﺎﺭﻳَ ٍﺔ ِﺑ ْﻛ ٍﺭ ِﻟﻲ ﻓَ ِﻬ َ‬ ‫َﻭﻟَ ْﻭ ﻗَﺎ َﻝ‪ُ :‬ﻛ ﱡﻝ َﺟ ِ‬
‫ﻖ‬ ‫ﻋﻠَ ﻰ ْﺍﻟ َﻛ ْﻧ ِﺯ ِﻓ ﻲ ﺗ َ ْﻌ ِﻠﻳ ِ‬ ‫ﺷ ْﺭ ِﺣﻧَﺎ َ‬ ‫ْﺍﻟ َﻣ ْﻭﻟَﻰ ‪ =١٣٨‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ َﻬﺎ َﻭﺗ َ َﻣﺎ ُﻡ ﺗ َ ْﻔ ِﺭﻳ ِﻌ ِﻪ ِﻓﻲ َ‬
‫ﺷ ْﺭ ِﻁ‬‫ﺍﺧﺗَﻠَﻔَﺎ ﻓِﻲ ُﻭ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬ ‫ﻕ ِﻋ ْﻧ َﺩ ﺷ َْﺭﺡِ ﻗَ ْﻭ ِﻟ ِﻪ‪َ :‬ﻭﺇِﻥ ْ‬ ‫ﺍﻟﻁ َﻼ ِ‬‫ﱠ‬
‫ﺑﺤﺠﺔ)‪ (١‬ﺍﻫـ "ﺑﻴﺮﻱ"‪.‬‬
‫ﻭ‪‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻟﺜﻴﺐ ﺍﻟﻨﺴﺎء ﻣﻊ ﻳﻤﻴﻦ ﺍﻟﻤ ﻮﻟﻰ‪ .‬ﻳﻌﻨ ﻲ ﺇﺫﺍ ﺍﺳ ﺘﺜﻨﻰ)‪ (٢‬ﺍﻟﺜﻴ ﺐ ﻣ ﻦ‬
‫‪ ‬ﻛ ﻞ ﺟﺎﺭﻳ ﺔ ﻟ ﻲ ﺣ ﺮﺓ ﺛ ﻢ ﺍﺩﻋ ﻰ ﺃﻥ ﻫ ﺬﻩ ﺛﻴ ﺐ‪ ،‬ﻭﺍﺩﻋ ﺖ ﻫ ﻲ ﺍﻟﺒﻜ ﺎﺭﺓ‪ ،‬ﻓ ﺈﻥ ﻗ ﺎﻝ‬
‫ﺍﻟﻨﺴﺎء‪ :‬ﻫﻲ ﺛﻴﺐ‪ ،‬ﻭﺣﻠﻒ ﺍﻟﻤﻮﻟﻰ ﻻ ﺗﻌﺘﻖ‪.‬‬
‫‪ : =١٣٦‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠﺑَﺎ ِﺋﻊِ‪ .‬ﻳﻌﻨﻲ ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻤ ﺸﺘﺮﻱ ﻣ ﺎ ﺍﺩﻋ ﺎﻩ ﻣ ﻦ ﻋ ﺪﻡ ﻗﻴ ﺎﻡ‬
‫ﺛﻴﺐ‪.‬‬ ‫ﺍﻟﺒﻜﺎﺭﺓ ﺑﻬﺎ‪ ،‬ﺑﺄﻥ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺴﺎء ْ‬
‫ﻭﻗﻠﻦَ ﺇﻧﻬﺎ ٌ‬
‫‪  =١٣٧‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ َﻣ ْﻭﻟَﻰ‪ .‬ﻳﻌﻨﻲ ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻌﺒﺪ ﻣﺎ ﺍﺩﻋﺎﻩ ﻣﻦ ﺃﻧﻪ ﺧﺒﺎﺯ‪ ،‬ﺑ ﺄﻥ‬
‫ﻛﺎﻥ ﻳﺤﺴﻦ ﻣﻦ ﺍﻟﺨﺒﺰ ﻗﺪﺭ ﻣﺎ ﻳﻨﻄﻠﻖ ﻋﻠﻴﻪ ﻭﺻﻒ ﺍﻟﺨﺒﺎﺯ‪.‬‬
‫‪  =١٣٨‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ َﻬ ﺎ‪ .‬ﻷﻥ ﺍﻷﺻ ﻞ ﻗﻴ ﺎﻡ ﺑﻜﺎﺭﺗﻬ ﺎ ﻣ ﺎ ﻟ ﻢ ﻳﺜﺒ ﺖ ﻋ ﺪﻣﻬﺎ ﺑﻘ ﻮﻝ‬
‫ﺍﻟﻨﺴﻮﺓ ﺇﻧﻬﺎ ﺛﻴﺐ‪.‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻕ ﻟﻠﻜﺮﺍﺑﻴﺴﻲ‪.٢٤٤/١‬‬

‫)‪(٢‬ﻓﻲ )ﺟـ( ﺍﺳﺘﺜﻨﻲ‪.‬‬

‫‪٢٣١‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(١‬‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ«‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺣﺎ) ِﺩ ( ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬ ‫» ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺇ َ‬
‫‪ o‬ﻗَﺎ ِﻋ َﺪﺓٌ‪:‬‬
‫ﺙ ﺍﻟﺦ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻣﻤﻦ ﺻﺮﺡ ﺑﻬﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ)‪ (٢‬ﺍﻹﻣﺎﻡ "ﻅﻬﻴﺮ‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺣﺎ ِﺩ ِ‬ ‫ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺇ َ‬
‫ﺍﻟﺪﻳﻦ ]ﺍﻟﻤﺮﻏﻴﻨﺎﻧﻲ")‪ (٤)[ (٣‬ﻓﻲ ﻓﺘﺎﻭﺍﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺤﺞ ﻭﻧﺼﻪ‪)) :‬ﻭﻟﻮ ﺃﻥ ﺭﺟﻼً ﻛﺎﻥ‬
‫)‪(٥‬‬
‫ﺍﻟﻘﺎﺿﻲ‪،‬‬ ‫ﻋﻠﻴﻪ‬ ‫ﻓﺤﺠﺮ‬ ‫ﺫﻟﻚ‬ ‫ﺑﻌﺪ‬ ‫ﻓﺴﺪ‬ ‫ﺛﻢ‬ ‫ﺻﺎﻟﺤﺎ ً‬
‫‪.............................................................‬‬

‫)‪(١‬ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪ ﺍﻟﻔﺮﻋﻴﺔ ﺗ ُ َﻜ ّ ِﻮ ُﻥ ﺍﻟﻤﺎﺩﺓ ‪ /١١/‬ﻋﻨﺪ ﻋﻠﻲ ﺣﻴﺪﺭ ﻓﻲ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﻓﻲ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜ ﺎﻡ‬
‫‪.٢٨ /١‬‬
‫)‪(٢‬ﻭﻗ ﺪ ﺻ ﺮﺡ ﺑﻬ ﺎ ﺃﺋﻤ ﺔ ﻛﺜﻴ ﺮﻭﻥ ﻏﻴ ﺮ ﺍﻟﻤﺮﻏﻴﻨ ﺎﻧﻲ ﻣﺜ ﻞ ﺍﻟﺴﺮﺧ ﺴﻲ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﺍﻟﻤﺒ ﺴﻮﻁ ‪،٩٦/٢‬‬
‫ﻭﻛﺘﺎﺑﻪ ﺷﺮﺡ ﺍﻟﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ ‪ ،٣٥٧/١‬ﻭﺍﻟﻜﺎﺳﺎﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺒﺪﺍﺋﻊ ‪ ،١٤٨/٤‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫)‪"(٣‬ﺍﻟﻤﺮﻏﻴﻨﺎﻧﻲ"‪ :‬ﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻅﻬﻴﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑ ﻮ ﺑﻜ ﺮ‪ ،‬ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳﻨﺔ ‪٦١٩‬ﻫـ‪ ،‬ﻟﻪ‪) :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻈﻬﻴﺮﻳﺔ ( ﺫﻛ ﺮ ﻓﻴﻬ ﺎ‪ :‬ﺃﻧ ﻪ ﺟﻤ ﻊ ﻛﺘﺎﺑ ﺎ ً ﻣ ﻦ ﺍﻟﻮﺍﻗﻌ ﺎﺕ ﻭﺍﻟﻨ ﻮﺍﺯﻝ ﻣﻤ ﺎ‬
‫ﻳﺸﺘﺪ ﺍﻻﻓﺘﻘﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺨﻄﻮﻁ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ‬
‫ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪ ،٢٠‬ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٢٢٦/٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٢٠/٥‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪ )،‬ﺟـ(‪ )،‬ﺩ(‪.‬‬
‫)‪(٥‬ﺍﻟﺤﺠﺮ ﻟﻐ ﺔ‪ :‬ﺍﻟﻤﻨ ﻊ‪ .‬ﻳﻘ ﺎﻝ‪ :‬ﺣﺠ ﺮ ﻋﻠﻴ ﻪ ﺣﺠ ﺮﺍ ً ﻣﻨﻌ ﻪ ﻣ ﻦ ﺍﻟﺘ ﺼﺮﻑ ﻓﻬ ﻮ ﻣﺤﺠ ﻮﺭ ﻋﻠﻴ ﻪ‪ .‬ﻭﺳ ﻤﻲ‬
‫ﻮﺭﺓ ُ‬‫ﺴ ٌﻢ ِﻟ ﺬِﻱ ِﺣﺠْ ٍﺮ ﴾ ] ﺳ َ‬‫ﺍﻟﻌﻘ ﻞ ِﺣﺠْ ﺮﺍ ً ﻷﻧ ﻪ ﻳﻤﻨ ﻊ ﻣ ﻦ ﺍﻟﻘﺒ ﺎﺋﺢ‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻫ ْﻞ ﻓِ ﻲ ﺫَ ِﻟ ﻚَ ﻗَ َ‬
‫ﺍﻟﻔَﺠْ ِﺮ‪ [٥:‬ﺃﻱ ﻟﺬﻱ ﻋﻘﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﻌﺮﻳﻔﻪ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴ ﻪ ﻋﺒ ﺎﺭﺍﺕ ﺍﻟﻔﻘﻬ ﺎء‪ :‬ﻓﻌﺮﻓ ﻪ ﺍﻟ ﱠ‬
‫ﺸﺎﻓِ ِﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺑﺄﻧ ﻪ‬
‫ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﺳﻮﺍء ﺃﻛﺎﻥ ﺍﻟﻤﻨﻊ ﻗﺪ ﺷﺮﻉ ﻟﻤﺼﻠﺤﺔ ﻏﻴ ﺮﻩ ﻛ ﺎﻟﺤﺠﺮ ﻋﻠ ﻰ‬ ‫ﺍﻟﻤﻨﻊ‬
‫ﺍﻟﻤﻔﻠﺲ ﻟﻠﻐﺮﻣﺎء‪ ،‬ﻭﻋﻠﻰ = = ﺍﻟﺮﺍﻫﻦ ﻓﻲ ﺍﻟﻤﺮﻫﻮﻥ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺮﺗﻬﻦ‪ ،‬ﻭﻋﻠ ﻰ ﺍﻟﻤ ﺮﻳﺾ ﻣ ﺮﺽ‬
‫ﺍﻟﻤﻮﺕ ﻟﺤﻖ ﺍﻟﻮﺭﺛ ﺔ ﻓ ﻲ ﺛﻠﺜ ﻲ ﻣﺎﻟ ﻪ ﻭﻏﻴﺮﻫ ﺎ‪ ،‬ﺃﻡ ﺷ ﺮﻉ ﻟﻤ ﺼﻠﺤﺔ ﺍﻟﻤﺤﺠ ﻮﺭ ﻋﻠﻴ ﻪ ﻛ ﺎﻟﺤﺠﺮ ﻋﻠ ﻰ‬
‫ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺍﻟﺴﻔﻴﻪ‪.‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﺤﻨﻔﻴﺔ ﺑﺄﻧﻪ ﻣﻨﻊ ﻣﻦ ﻧﻔﺎﺫ ﺗﺼﺮﻑ ﻗﻮﻟﻲ ‪ -‬ﻻ ﻓﻌﻠﻲ ‪ -‬ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﻤﺤﺠﻮﺭ ﻳﻨﻌﻘ ﺪ ﻣﻮﻗﻮﻓ ﺎً‪،‬‬
‫ﻓﻼ ﻳﻨﻔﺬ ﺇﻻ ﺑﺈﺟ ﺎﺯﺓ ﻣ ﻦ ﻟ ﻪ ﺍﻟﺤ ﻖ ﻓ ﻲ ﺍﻹﺟ ﺎﺯﺓ‪ .‬ﻭﺇﻧﻤ ﺎ ﻛ ﺎﻥ ﺍﻟﺤﺠ ﺮ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻣ ﻦ ﺍﻟﺘ ﺼﺮﻓﺎﺕ‬
‫ﺍﻟﻘﻮﻟﻴ ﺔ ﻷﻥ ﺗﻠ ﻚ ﺍﻟﺘ ﺼﺮﻓﺎﺕ ﻫ ﻲ ﺍﻟﺘ ﻲ ﻳﺘ ﺼﻮﺭ ﺍﻟﺤﺠ ﺮ ﻓﻴﻬ ﺎ ﺑ ﺎﻟﻤﻨﻊ ﻣ ﻦ ﻧﻔﺎﺫﻫ ﺎ‪ .‬ﺃﻣ ﺎ ﺍﻟﺘ ﺼﺮﻑ‬
‫ﺍﻟﻔﻌﻠﻲ ﻓﻼ ﻳﺘﺼﻮﺭ ﺍﻟﺤﺠﺮ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ﻭﻗﻮﻋﻪ ﻻ ﻳﻤﻜﻦ ﺭﺩﻩ‪ ،‬ﻓﻼ ﻳﺘﺼﻮﺭ ﺍﻟﺤﺠﺮ ﻋﻨﻪ‪.‬‬
‫ﻭﻋﺮﻑ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻟﺤﺠﺮ ﺑﺄﻧﻪ ﺻﻔﺔ ﺣﻜﻤﻴ ﺔ ﺗﻮﺟ ﺐ ﻣﻨ ﻊ ﻣﻮﺻ ﻮﻓﻬﺎ ﻣ ﻦ ﻧﻔ ﻮﺫ ﺗ ﺼﺮﻓﻪ ﻓﻴﻤ ﺎ ﺯﺍﺩ‬
‫ﻋﻠﻰ ﻗﻮﺗﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻧﻔﻮﺫ ﺗﺒﺮﻋﻪ ﺑﺰﺍﺋﺪ ﻋﻠ ﻰ ﺛﻠ ﺚ ﻣﺎﻟ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٩١/٥‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،١٤٣/٦‬ﻭﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ‬
‫ﻟﻠﺤﻄﺎﺏ ‪ ،٥٧/٥‬ﻭﺣﺎﺷﻴﺔ ﺍﻟ ﺼﺎﻭﻱ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟ ﺼﻐﻴﺮ ‪ ،٣٨٠/٣‬ﻭﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،١٥٩/٥‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺒﺠﻴﺮﻣ ﻲ ﻋﻠ ﻰ ﺍﻟﻤ ﻨﻬﺞ ‪ ،٤٣٠/٢‬ﻭﺣﺎﺷ ﻴﺘﺎ‬
‫ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ ‪ ،٣٧٣/٢‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،٢٩٥/٤‬‬
‫ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،٣١١/٤‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٤١٦/٣‬‬

‫‪٢٣٢‬‬
‫ﻭﻗﺪ‪ (١)/‬ﻛﺎﻥ ﺇﻧﺴﺎﻥ ﺍﺷﺘﺮﻯ ﻣﻨﻪ ﺷﻴﺌﺎً‪ ،‬ﻓﺎﺧﺘﻠﻒ ]ﺍﻟﻤﺤﺠﻮﺭ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻤﺸﺘﺮﻱ‪ :‬ﺍﺷﺘﺮﻳﺘﻪ ﻣﻨﻚ ﺣﺎﻝ ﺻﻼﺣﻚ‪،‬ﻭﻗﺎﻝ ﺍﻟﻤﺤﺠﻮﺭ[)‪ :(٢‬ﻻ ﺑﻞ ﺍﺷﺘﺮﻳﺘﻪ ﻣﻨﻲ ﻓﻲ‬
‫ﺣﺎﻟﺔ ﺍﻟﺤﺠﺮ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺤﺠﻮﺭ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﻟﺸﺮﺍء ﺣﺎﺩﺙ ﻭﺍﻟﺤﻮﺍﺩﺙ ﻳﺤﺎﻝ ﺣﺪﻭﺛﻬﺎ‬
‫ﺇﻟﻰ ﺃﻗﺮﺏ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻓﺈﻥ ﺃﻗﺎﻣﺎ ﺍﻟﺒﻴﻨﺔ ﻓﺎﻟﺒﻴﻨﺔ ﺑﻴﻨﺔ ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﺍﻟﺼﺤﺔ‪.‬‬
‫ﻭﻟﻮ ﺃﻁﻠﻖ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﻓﻘﺎﻝ ﺍﻟﻤﺸﺘﺮﻱ‪ :‬ﺍﺷﺘﺮﻳﺘﻪ ﺑﻌﺪ ﻣﺎ ﺃﻁﻠﻖ ﻋﻨﻚ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻤﺤﺠﻮﺭ ﻻ‪ (٣)/‬ﺑﻞ ﺍﺷﺘﺮﻳﺘﻪ ﺣﺎﻟﺔ ﺍﻟﺤﺠﺮ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺸﺘﺮﻱ ﻟﻤﺎ ﻗﻠﻨﺎﻩ((‪ .‬ﺍﻫـ ﻛﺬﺍ‬
‫ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ" ﻣﻌﺰﻳﺎ »ﻟﻔﺘﺢ ﺍﻟﻘﺪﻳﺮ)‪.«(٤‬‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ«‪.‬‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺣﺎ ِﺩ ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬ ‫‪ =١٣٩‬ﻗَﺎ ِﻋ َﺩﺓ ٌ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺇ َ‬
‫ﺏ ﺃ َ ْﻭﻗَﺎ ِﺗ ِﻪ«‪.‬‬ ‫ﺿﺎﻓَﺔُ ﺍ ْﻟ َﺣﺎ ِﺩ ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬ ‫‪ْ »  =١٣٩‬ﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﺇ َ‬
‫ﻣﺤﻞ ﻫﺬﺍ ﺍﻷﺻﻞ‪:‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻌﺎﺭﺿﻪ ﻅﺎﻫﺮ)‪ (٥‬ﺁﺧﺮ‪ ،‬ﻭﻋﻦ ﻫﺬﺍ ﺣﻜﻤﻨﺎ ﺑﺄﻧﻪ ﺇﺫﺍ ﺟﺎءﺕ ﺑﻪ ﻷﻛﺜﺮ ﻣﻦ‬
‫ﺳﻨﺘﻴﻦ ﺗﻜﻮﻥ ﺯﻭﺟﺔ ﺑﺎﻟﺮﺟﻌﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﺎﻟﻮﻁء ﻓﻲ ﺍﻟﻌﺪﺓ)‪ (٦‬ﻟﻠﻤﻄﻠﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ‪،‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺃ(‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٣٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٢٥٢/٨‬ﺑﺘﺼﺮﻑ‪ ،‬ﻭﻳﻨﻈﺮ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٥٧/٥‬‬
‫)‪(٥‬ﺍﻟﻈﺎﻫﺮ‪:‬ﻟﻐﺔ ﺍﻟﻮﺍﺿﺢ ﺍﻟﻤﻨﻜﺸﻒ‪ ،‬ﻭ ﺍﺻﻄﻼﺣﺎ ً‪ :‬ﺍﺳﻢ ﻟﻜﻼﻡ ﻅﻬﺮ ﺍﻟﻤﺮﺍﺩ ﺑ ﻪ ﻟﻠ ﺴﺎﻣﻊ ﺑ ﺼﻴﻐﺘﻪ‪ ،‬ﻭﻻ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻄﻠﺐ ﻭﺍﻟﺘﺄﻣﻞ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﺃﻫ ﻞ ﺍﻟﻠ ﺴﺎﻥ ﻣﺜ ﻞ ﻗﻮﻟ ﻪ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ‪:‬‬
‫ﻮﺭﺓ ُ ﺍﻟﺒَﻘَ َﺮ ِﺓ‪ [ ٢٧٥ :‬ﻭﻫﺬﺍ ﻅﺎﻫﺮ ﻓﻲ ﺇﺣﻼﻝ ﺍﻟﺒﻴ ﻊ‪ .‬ﻭﻳﻘﺎﺑ ﻞ ﺍﻟﻈ ﺎﻫﺮ ﺍﻟﺨﻔ ﻲ‬
‫ﺳ َ‬‫﴿ َﻭﺃ َ َﺣ ﱠﻞ ﷲُ ﺍ ْﻟﺒَ ْﻴ َﻊ ﴾ ] ُ‬
‫ﻭﻫﻮ ﻣﺎ ﺧﻔﻲ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﺑﻌﺎﺭﺽ ﻓ ﻲ ﻏﻴ ﺮ ﺍﻟ ﺼﻴﻐﺔ‪ ،‬ﻻ ﻳﻨ ﺎﻝ ﺇﻻ ﺑﺎﻟﻄﻠ ﺐ ﻭﺍﻟﺘﺄﻣ ﻞ ﻛﺂﻳ ﺔ ﺍﻟ ﺴﺮﻗﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﺍﺭ ﻭﺍﻟﻨﺒﺎﺵ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٤٦/١‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﻟﻠﺰﺭﻛ ﺸﻲ ‪،٢٠٦/٢‬ﻭ ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ ﻟﻠﺠﺮﺟ ﺎﻧﻲ ‪ ،/٩٢٦/‬ﻭﺍﻟﺤ ﺪﻭﺩ ﺍﻷﻧﻴﻘ ﺔ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪./٨٠/‬‬
‫)‪(٦‬ﺍﻟﻌـــّﺪﺓ‪ :‬ﻟﻐﺔ‪ :‬ﺍﻹﺣﺼﺎء‪ ،‬ﻭﺟﻤﻊ ﺍﻟﻌﺪّﺓ‪ :‬ﻋﺪﺩ‪ ،‬ﻛﺴﺪﺭﺓ‪ ،‬ﻭﺳﺪﺭ‪.‬‬
‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻲ ﺍﺳ ﻢ ﻟﻤ ﺪّﺓ ﺗﺘ ﺮﺑﺺ ﻓﻴﻬ ﺎ ﺍﻟﻤ ﺮﺃﺓ ﻟﻤﻌﺮﻓ ﺔ ﺑ ﺮﺍءﺓ ﺭﺣﻤﻬ ﺎ ﺃﻭ ﻟﻠﺘﻌﺒ ﺪ‪ ،‬ﺃﻭ ﻟﺘﻔﺠﻌﻬ ﺎ ﻋﻠ ﻰ‬
‫ﺯﻭﺟﻬﺎ‪.‬ﺍﺗﻔ ﻖ ﺍﻟﻔﻘﻬ ﺎء ﻋﻠ ﻰ ﻣ ﺸﺮﻭﻋﻴﺔ ﺍﻟﻌ ﺪّﺓ ﻭﻭﺟﻮﺑﻬ ﺎ ﻋﻠ ﻰ ﺍﻟﻤ ﺮﺃﺓ ﻋﻨ ﺪ ﻭﺟ ﻮﺩ ﺳ ﺒﺒﻬﺎ‪ .‬ﻭﺳ ﺒﺐ‬
‫ﻭﺟﻮﺏ ﺍﻟﻌﺪّﺓ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺍﻟﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﺴﺒﺐ ﺍﻟﻄﻼﻕ‪ .‬ﺃﻭ ﺍﻟﻔﺴﺦ ﺃﻭ ﺍﻟﻠﻌﺎﻥ‪،‬‬
‫ﻛﻤ ﺎ ﺗﺠ ﺐ ﺑ ﺎﻟﻤﻮﺕ ﻗﺒ ﻞ ﺍﻟ ﺪﺧﻮﻝ ﻭﺑﻌ ﺪ ﻋﻘ ﺪ ﺍﻟﻨﻜ ﺎﺡ ﺍﻟ ﺼﺤﻴﺢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ١٩٠/٣‬ﻭﻣ ﺎ ﺑﻌ ﺪﻫﺎ‪ ،‬ﻭﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪،٢٦/٣‬ﻭﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ‬
‫ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٤٧١ ،٤٧٠/٥‬ﻭﺑﻠﻐ ﺔ ﺍﻟ ﺴﺎﻟﻚ ﻷﻗ ﺮﺏ ﺍﻟﻤ ﺴﺎﻟﻚ ﻟﻠ ﺼﺎﻭﻱ ‪ ،٦٧٠/٢‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ‬
‫ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٣٨٩/٣‬ﻭﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ‬
‫ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٥٥٧/٨‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٧٨/٨‬ﻭﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ ﺍﻟﻨﻬ ﻰ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﺘﻬ ﻰ‬
‫ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٥٥٧/٥‬‬

‫‪٢٣٣‬‬
 ‫ﺑﺨﻼﻑ‪ (١)/‬ﻣﺎ ﺇﺫﺍ ﺟﺎءﺕ ﺑﻪ‬
‫‪.........................................................................................‬‬

‫ﻷﻗﻞ ﻣﻦ ﺳﻨﺘﻴﻦ)‪ ،(٢‬ﻻ ﺗﺜﺒﺖ ﺭﺟﻌﺘﻬﺎ)‪ ،(٣‬ﻓﺈﻥ ﺍﻟﻌﻠﻮﻕ)‪ (٤‬ﻳﺤﺘﻤﻞ ﺃﻧﻪ ﻛﺎﻥ ﻓﻲ‬
‫ﺍﻟﻌﺼﻤﺔ)‪ (٥‬ﻛﻤﺎ ﻳﺤﺘﻤﻞ ﺃﻧﻪ ﻛﺎﻥ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﺣﺎﻟﺔ ﺍﻟﺤﺎﺩﺙ ﺇﻟﻰ ﺃﻗﺮﺏ ﺍﻷﻭﻗﺎﺕ ﻣﻘﻴﺪ ﺑﻤﺎ‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻌﺎﺭﺿﻪ ﻅﺎﻫﺮ ﺁﺧﺮ‪،‬‬
‫‪.........................................................................................‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﻮﻁء ﻓﻲ ﺍﻟﻌﺼﻤﺔ ﻻ ﺍﻟﻌﺪﺓ‪ ،‬ﻷﻧﻪ ﻫﻮ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﻣﺎ ﻗﻀﺖ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﺃﺭﺟﺢ‬
‫) ‪(٧‬‬
‫ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﻟﺤﺎﺩﺙ ﺇﻟﻰ ﺍﻟﺰﻣﻦ ﺍﻟﻘﺮﻳﺐ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﺨﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ‪ (٦)/‬ﻓﻲ ﺍﻟﺮﺟﻌﺔ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/٩٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺄﻟﺔ )) ﺃﻛﺜﺮ ﻣﺪﺓ ﺍﻟﺤﻤﻞ ((ﺹ‪./١٨٤/‬‬
‫)‪(٣‬ﻓﻲ )ﺩ( ﺭﺟﻌﺘﻬﻤﺎ‪.‬‬
‫ﻋ ِﻠﻘَ ﺖ‬ ‫ِﺐ ﻓِﻴ ِﻪ‪َ ،‬ﻭ َ‬ ‫ﻱ‪ :‬ﻧ َ ﺸ َ‬ ‫ﻋ ﺎ ِﻟ ٌﻖ ِﺑ ِﻪ ﺃ َ ْ‬ ‫ﻋﻠَﻘَ ﺔً‪ :‬ﻧَ ﺸ َ‬
‫ِﺐ ﻓِﻴ ِﻪ‪َ ،‬ﻭ ُﻫ َﻮ َ‬ ‫ﻋﻠَﻘً ﺎ َﻭ َ‬
‫ﺸ ْﻲ ِء َ‬ ‫ﻋ ِﻠﻖَ ِﺑﺎﻟ ﱠ‬ ‫ﻮﻕ ﻟُﻐَﺔً‪ِ :‬ﻣ ْﻦ َ‬ ‫)‪ْ (٤‬ﺍﻟﻌُﻠُ ُ‬
‫ﻮﻕ َﻭ َﻻ ﻳَ ْﺨ ُﺮ ُﺝ ﺍ ْﺳ ﺘِ ْﻌ َﻤﺎ ُﻝ ْﺍﻟﻔُﻘَ َﻬ ِ‬
‫ﺎء ِﻟﻠَ ْﻔ ِﻆ‬ ‫ﺼﺪَ ُﺭ ْﺍﻟﻌُﻠُ ُ‬‫ﺖ‪َ ،‬ﻭ ْﺍﻟ َﻤ ْ‬‫ْﺍﻟ َﻤ ْﺮﺃَﺓ ُ ِﺑ ْﺎﻟ َﻮﻟَ ﺪِ‪َ ،‬ﻭ ُﻛ ﱡﻞ ﺃ ُ ْﻧﺜ َ ﻰ ﺗ َ ْﻌﻠَ ُﻖ‪َ :‬ﺣ ِﺒﻠَ ْ‬
‫ﻱ ِ‪.‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٢٦٥/١٠‬ﻭﺍﻟﻤ ﺼﺒﺎﺡ ﺍﻟﻤﻨﻴ ﺮ‬ ‫ﻋ ْﻦ ْﺍﻟ َﻤ ْﻌﻨَﻰ ﺍﻟﻠﱡﻐَ ِﻮ ّ‬ ‫ﻮﻕ ( َ‬ ‫ﻋﻠُ ٌ‬ ‫) ُ‬
‫ﻮﻕ ﻓ ﻲ ﺍﻟﻔ ﺮﺍﺵ ﻳﻮﺟ ﺐ ﺛﺒ ﻮﺕ ﺍﻟﻨ ﺴﺐ ﻓﻤ ﻦ‬ ‫ﻭﺍﻟﻌُﻠُ ُ‬‫ﻓ ﻲ ﻏﺮﻳ ﺐ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠﻔﻴ ﻮﻣﻲ ‪ْ .٤٢٥/٢‬‬
‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻫﻮ ﻣﻤﻦ ﻳﻮﻟﺪ ﻟﻪ ﻭﻭﻁﺌﻬ ﺎ ﻭﻟ ﻢ ﻳ ﺸﺎﺭﻛﻪ ﺃﺣ ﺪ ﻓ ﻲ ﻭﻁﺌﻬ ﺎ ﺑ ﺸﺒﻬﺔ ﻭﻻ ﻏﻴﺮﻫ ﺎ ﻭﺃﺗ ﺖ‬
‫ﺑﻮﻟﺪ ﻓﻲ ﺍﻟﻤﺪﺓ ﺍﻟﻤﻘ ﺮﺭﺓ ﻟﻠﺤﻤ ﻞ ﺍﻟﺘ ﻲ ﺣ ﺪﺩﻫﺎ ﺍﻟﻔﻘﻬ ﺎء ﻓ ﺈﻥ ﻧ ﺴﺐ ﺍﻟﻮﻟ ﺪ ﻳﻠﺤ ﻖ ﺑ ﺎﻟﺰﻭﺝ ؛ ﻷﻥ ﺍﻟﻮﻟ ﺪ‬
‫ﻭﺟ ﺪ ﻣ ﻦ ﻭﻁء ﻋﻠ ﻰ ﻓ ﺮﺍﺵ ﺍﻟ ﺰﻭﺝ‪ ،‬ﻭﺍﻟﻌﻠ ﻮﻕ ﻓ ﻲ ﻓﺮﺍﺷ ﻪ ﻳﻮﺟ ﺐ ﺛﺒ ﻮﺕ ﺍﻟﻨ ﺴﺐ ﻣﻨ ﻪ ﻭﻫ ﺬﺍ‬
‫ﺑﺎﺗﻔﺎﻕ‪.‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٢١١/٣‬ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ‬
‫ﺍﻟﻬﻴﺘﻤﻲ ‪.٤٠١/٥‬‬
‫ﺼ َﻤﺔ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ‪ :‬ﻣﻄﻠ ﻖ ﺍﻟﻤﻨ ﻊ ﻭﺍﻟﺤﻔ ﻆ‪ ،‬ﻭﻋ ﺼﻤﺔ ﷲ ﻟﻌﺒ ﺪﻩ‪ :‬ﺃﻥ ﻳﻤﻨﻌ ﻪ ﻭﻳﺤﻔﻈ ﻪ ﻣﻤ ﺎ ﻳُﻮﺑِﻘُ ﻪ‪.‬‬ ‫)‪(٥‬ﺍﻟ ِﻌ ْ‬
‫ﻭﺗﻄﻠﻖ ﺍﻟﻌﺼﻤﺔ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ‪ :‬ﻋﻦ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﻠﻐ ﻮﻱ‪ .‬ﻟ ﺴﺎﻥ‬
‫ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٤٠٤/١٢‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ ‪ ./١٨٣/‬ﻭﺍﻟﻌ ﺼﻤﺔ ﻭﺇﻥ ﻛﺎﻧ ﺖ ﻓ ﻲ‬
‫ﺴﻜُﻮﺍ‬ ‫ﺍﻷﺻﻞ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻨ ﻊ ﻭﺍﻟﺤﻔ ﻆ ؛ ﺇﻻ ﺃﻧﻬ ﺎ ﺗﻄﻠ ﻖ ﻣﺠ ﺎﺯﺍ ﻋﻠ ﻰ ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭﻻَ ﺗ ُ ْﻤ ِ‬
‫ﻮﺭﺓ ُ ْﺍﻟ ُﻤ ْﻤﺘ َ َﺤﻨَ ِﺔ‪ [ ١٠:‬ﻓ ﺎﻟﻤﺮﺍﺩ ﺑﺎﻟﻌ ﺼﻤﺔ ﻫﻨ ﺎ ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﺃﻱ ﻻ ﺗﺘﻤ ﺴﻜﻮﺍ‬ ‫ﺳ َ‬ ‫ﺼ ِﻢ ﺍ ْﻟ َﻜ َﻮﺍ ِﻓ ِﺮ ﴾] ُ‬ ‫ِﺑ ِﻌ َ‬
‫ﺑﺰﻭﺟ ﺎﺗﻜﻢ ﺍﻟﻜ ﺎﻓﺮﺍﺕ ﻓﻠ ﻴﺲ ﺑﻴ ﻨﻜﻢ ﻭﺑﻴ ﻨﻬﻦ ﻋ ﺼﻤﺔ ﻭﻻ ﻋﻼﻗ ﺔ ﺯﻭﺟﻴ ﺔ‪ .‬ﻭﺗﻨﺤ ﻞ ﻋ ﺼﻤﺔ ﺍﻟﻨﻜ ﺎﺡ‬
‫ﺑﻔﺴﺦ ﺃﻭ ﻁﻼﻕ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﺴﺦ ﻓﻴﻜﻮﻥ ﻷﺳﺒﺎﺏ‪ ،‬ﻛ ﺎﻟﺮﺩﺓ‪ ،‬ﻭﺍﻟﻌﻴ ﺐ ﻭﻧﺤﻮﻫﻤ ﺎ‪ .‬ﻭﺃﻣ ﺎ ﺍﻟﻄ ﻼﻕ ﻓﺎﻷﺻ ﻞ‬
‫ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺣﻞ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ؛ ﻷﻥ ﺍﻟﺮﺟ ﻞ ﻫ ﻮ ﺍﻟ ﺬﻱ ﺃﺳ ﻨﺪ ﺇﻟﻴ ﻪ ﺇﻳﻘ ﺎﻉ ﺍﻟﻄ ﻼﻕ ﻓ ﻲ‬
‫ﻮﺭﺓ ُ ﱠ‬
‫ﺍﻟﻄ ﻼَ ِ‬
‫ﻕ‪ .[ ١ :‬ﻟﻜ ﻦ‬ ‫ﺳ َ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ِﺒ ﱡﻲ ﺇِﺫَﺍ َﻁﻠﱠ ْﻘﺘ ُ ُﻢ ﺍﻟ ِﻨّ َ‬
‫ﺴﺎ َء ﻓَ َﻄ ِﻠّﻘُ ﻮﻫُﻦﱠ ِﻟ ِﻌ ﱠﺪﺗِ ِﻬﻦﱠ ﴾ ] ُ‬
‫ﺍﻟﺰﻭﺟﺔ ‪ -‬ﺍﺳﺘﺜﻨﺎء ﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ‪ -‬ﻗﺪ ﺗﻤﻠﻚ ﺣﻞ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﻭﺫﻟﻚ ﻓﻲ‪ :‬ﺗﻔﻮﻳﺾ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ‬
‫ﻓﻲ ﺍﻟﺘﻄﻠﻴﻖ‪.‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٣٣٧/٢‬ﻭ ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪،٢٢٦/٢‬‬
‫ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ ‪ ،٤٩/٥‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٣٠٧/٧‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٠٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺩ( ﺍﻟﺮﺟﻌﻴﺔ‪.‬‬

‫‪٢٣٤‬‬
 ‫ﻭﻣﺨﺎﻟﻔﺔ ﺍﻟﻌﺎﺩﺓ ﻓﻴﻬﺎ ﺃﻳﻀﺎً‪ ،‬ﺇﺫ ﻣﻌﺘﺎﺩ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺮﺟﻌﺔ ﺃﻥ ﻳﺮﺍﺟﻌﻮﺍ ﺑﺎﻟﻠﻔﻆ)‪.(١‬‬
‫ﻭﻣﺤﻠﻪ)‪ (٢‬ﺃﻳﻀﺎ ً‪:‬‬
‫ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺘﻀﻤﻦ ﺇﺑﻄﺎﻝ ﻣﺎ ﻛﺎﻥ ﺛﺎﺑﺘﺎ ً ﺑﺎﻟﺪﻟﻴﻞ ﺃﻭ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﻘﺘﻀﻰ‪ ،‬ﺃﻣﺎ‬
‫ﺇﺫﺍ ﺗﻀﻤﻦ‬
‫‪.........................................................................................‬‬

‫ﻓﻼ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻣﺴﺎﺋﻞ)‪:(٣‬‬

‫ﺍﻷﻭﻟﻰ‪ :‬ﻟﻮ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻴﻪ ﺇﺣﺪﺍﻛﻤﺎ ﻁﺎﻟﻖ ﺛﻼﺛﺎً‪ ،‬ﻭﻟﻢ ﻳﺒﻴﻦ ﺣﺘﻰ ﻭﻟﺪﺕ ﺇﺣﺪﺍﻫﻤﺎ‬
‫ﻷﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺍﻹﻳﺠﺎﺏ‪ ،‬ﻭﻷﻗﻞ ﻣﻦ ﺳﻨﺘﻴﻦ ﻣﻨﻪ‪ ،‬ﻓﺎﻹﻳﺠﺎﺏ ﻋﻠﻰ‬
‫ﺇﺑﻬﺎﻣﻪ‪ ،‬ﻭﻻ ﺗﺘﻌﻴﻦ ﺿﺮﺗﻬﺎ ﻟﻠﻄﻼﻕ)‪ ،(٤‬ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺰﻳﺎﺩﺍﺕ«‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻮ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﺫﺍ ﺣﺒﻠﺖ ﻓﺄﻧﺖ ﻁﺎﻟﻖ‪ ،‬ﻓﻮﻟﺪﺕ ﻷﻗﻞ ﻣﻦ ﺳﻨﺘﻴﻦ ﻣﻦ ﻭﻗﺖ‬
‫ﺍﻟﺘﻌﻠﻴﻖ ﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ)‪ (٥‬ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻓﻲ ﺗﻌﻠﻴﻖ ﺍﻟﻌﺘﺎﻕ ﺑﺎﻟﺤﺒﻞ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ﺇﺫﺍ ﺟﺎءﺕ ﺑﻪ ﻷﻗﻞ ﻣﻦ ﺳﻨﺘﻴﻦ ﻣﻦ ﻭﻗﺖ ﺍﻟﻄﻼﻕ ﻻ‬
‫ﻳﺼﻴﺮ ﻣﺮﺍﺟﻌﺎً‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺤﻮﺍﺩﺙ ﺗﻀﺎﻑ ﺇﻟﻰ ﺃﻗﺮﺏ ﺍﻷﻭﻗﺎﺕ ﻟﺜﺒﺘﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‪،‬‬
‫ﺃﻋﻨﻲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﺮﺟﻌﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻟﻢ ﺗﻀﻒ)‪(٦‬؛ ﻷﻥ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻄﻼﻕ ﻓﻲ‬

‫)‪(١‬ﺍﻟﺮﺟﻌﺔ ﺑﺎﻟﻠﻔﻆ‪ :‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠ ﻰ ﺻ ﺤﺔ ﺍﻟﺮﺟﻌ ﺔ ﺑ ﺎﻟﻠﻔﻆ ﺍﻟ ﺪﺍﻝ ﻋﻠ ﻰ ﺫﻟ ﻚ‪ ،‬ﺃﻭ ﻛ ﺎﻥ ﺍﻟﻠﻔ ﻆ ﻛﻨﺎﻳ ﺔ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻓﻲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﻟﻜﻨﺎﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺮﺟﻌﺔ ﺑﺎﻟﻔﻌﻞ‪ :‬ﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺍﻟﺠﻤ ﺎﻉ ﻭﻣﻘﺪﻣﺎﺗ ﻪ ﺗ ﺼﺢ ﺑﻬ ﺎ ﺍﻟﺮﺟﻌ ﺔ‪ .‬ﻭﻗﻴ ﺪﻭﺍ ﺍﻟﻘﺒﻠ ﺔ ﻭﺍﻟﻨﻈ ﺮ ﺇﻟ ﻰ‬
‫ﺍﻟﻔﺮﺝ ﻭﺍﻟﻠﻤﺲ ﺑﺎﻟﺸﻬﻮﺓ‪.‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺮﻭﻥ ﺻ ﺤﺔ ﺍﻟﺮﺟﻌ ﺔ ﺑﺎﻟﻔﻌ ﻞ ﻛ ﺎﻟﻮﻁ ء ﻭﻣﻘﺪﻣﺎﺗ ﻪ ﺑ ﺸﺮﻁ‬
‫ﺃﻥ ﻳﻨﻮﻱ ﺍﻟﺰﻭﺝ ﺑﻬﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺮﺟﻌﺔ‪ .‬ﻭﻟ ﻮ ﻗﺒّ ﻞ ﺃﻭ ﻟﻤ ﺲ ﺑ ﺸﻬﻮﺓ ﻭﻻ ﻳﻨ ﻮﻱ ﺍﻟﺮﺟﻌ ﺔ‪ ،‬ﻓ ﻼ ﺗ ﺼﺢ‬
‫ﺍﻟﺮﺟﻌﺔ‪.‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻ ﺗﺼﺢ ﺑﺎﻟﻔﻌﻞ ﻣﻄﻠﻘﺎ‪ .‬ﺳﻮﺍء ﻛﺎﻥ ﺑﻮﻁ ء ﺃﻭ ﻣﻘﺪﻣﺎﺗﻪ‪ .‬ﻭﺳﻮﺍء ﻛ ﺎﻥ ﺍﻟﻔﻌ ﻞ‬
‫ﻣﺼﺤﻮﺑﺎ ً ﺑﻨﻴﺔ ﺍﻟﺰﻭﺝ ﻓﻲ ﺍﻟﺮﺟﻌﺔ ﺃﻭ ﻻ‪.‬ﻭﻓﺮﻕ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺻﺤﺔ ﺍﻟﺮﺟﻌﺔ ﺑﻴﻦ ﺍﻟﻮﻁ ء ﻭﻣﻘﺪﻣﺎﺗ ﻪ‪:‬‬
‫ﺍﻟﺮﺟﻌ ﺔ ﺗ ﺼﺢ ﺑ ﺎﻟﻮﻁ ء ﻣﻄﻠﻘ ﺎ ﺳ ﻮﺍء ﻧ ﻮﻯ ﺍﻟ ﺰﻭﺝ ﺍﻟﺮﺟﻌ ﺔ ﺃﻡ ﻟ ﻢ ﻳﻨﻮﻫ ﺎ‪.‬ﺃﻣ ﺎ ﻣﻘ ﺪﻣﺎﺕ ﺍﻟ ﻮﻁ ء‬
‫ﻓﺎﻟﻤ ﺸﻬﻮﺭ ﻋ ﻦ ﺃﺣﻤ ﺪ ﺻ ﺤﺔ ﺍﻟﺮﺟﻌ ﺔ ﺑ ﺎﻟﻨﻈﺮ ﺇﻟ ﻰ ﻣﻮﺿ ﻊ ﺍﻟﺠﻤ ﺎﻉ ﻭﺍﻟﻠﻤ ﺲ ﻭﻟ ﻮ ﺑ ﺸﻬﻮﺓ‪ .‬ﻭﻓ ﻲ‬
‫ﺭﻭﺍﻳ ﺔ ﺗ ﺼﺢ‪ ،‬ﻭﺍﻷﻭﻟ ﻰ ﻫ ﻲ ﺍﻟﻤﻌﺘﻤ ﺪﺓ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٢ ،٢١/٦‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ‬
‫ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،١٥٩ /٤‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٢٣٢ /٢‬ﻭﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ‬
‫ﻟﻠﺨﺮﺷﻲ ‪ ،٨١ ،٨٠/٤‬ﻭ ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٦٠/٥‬ﻭﺗﺤﻔ ﺔ ﺍﻟﺤﺒﻴ ﺐ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﺨﻄﻴ ﺐ ﻟﻠﺒﺠﻴﺮﻣ ﻲ‬
‫‪ ،٥٢٥ /٣‬ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٤٠٤/٧‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٥٦/٩‬‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ‪.‬‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺤﺎ ِﺩ ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺮ ِ‬ ‫)‪(٢‬ﺃﻱ ﻣﺤﻞ ﺍﻷﺻﻞ ‪ -‬ﺇ َ‬
‫)‪(٣‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻓﻲ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٤٦/٣‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ‬
‫ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٣٦٥/٤‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٧٧/٤‬‬
‫)‪(٤‬ﺃﻱ ﺿﺮﺓ ﺍﻟﺤﺎﻣﻞ‪.‬‬
‫)‪(٥‬ﻭﺫﻟﻚ ﻻﺣﺘﻤﺎﻝ ﺣﻤﻠﻬﺎ ﻗﺒﻞ ﺗﻌﻠﻴﻖ ﺍﻟﻄﻼﻕ‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺗﻨﺘﻔﻲ‪.‬‬

‫‪٢٣٥‬‬
‫ﺍﻟﺼﻮﺭﺗﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ‪ ،‬ﺇﺑﻄﺎﻝ ﻣﺎ ﻛﺎﻥ ﺛﺎﺑﺘﺎ ً ﺑﻴﻘﻴﻦ ﺑﻼ ﻳﻘﻴﻦ‪ ،(١)/‬ﻭﻓﻲ ﺍﻟﺮﺟﻌﺔ ﻛﺬﻟﻚ ﻣﻊ‬
‫ﺍﻟﺤﻤﻞ‪ ،‬ﺑﺨﻼﻑ‪ (٢)/‬ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﺳﺘﻜﺮﺍﻩ ﺍﻟﺮﺟﻌﺔ ﺑﻐﻴﺮ ﺍﻟﻘﻮﻝ ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ‬
‫"ﺍﻷﻓﺎﺿﻞ" ﻣﻌﺰﻳﺎ ً »ﻟﻔﺘﺢ ﺍﻟﻘﺪﻳﺮ«)‪.(٣‬‬
‫ﺻﻠﱠﻰ ﻓِﻳ ِﻪ َﻭ َﻻ‬ ‫‪ِ =١٤٠‬ﻣ ْﻧ َﻬﺎ َﻣﺎ ﻗَﺩ ْﱠﻣﻧَﺎﻩُ ﻓِﻳ َﻣﺎ ﻟَ ْﻭ َﺭﺃَﻯ ﻓِﻲ ﺛ َ ْﻭﺑِ ِﻪ ﻧَ َﺟﺎ َ‬
‫ﺳﺔً َﻭﻗَ ْﺩ َ‬
‫ﺙ ﺃ َ ْﺣ َﺩﺛَﻪُ‪،‬‬ ‫ﺻﺎﺑَﺗْﻪُ ﻳُ ِﻌﻳ ُﺩﻫَﺎ ِﻣ ْﻥ ِ‬
‫ﺁﺧ ِﺭ َﺣ َﺩ ٍ‬ ‫ﻳَ ْﺩ ِﺭﻱ َﻣﺗَﻰ ﺃ َ َ‬
‫ﻭﺫﻛﺮ "ﺍﻟﺒﻴﺮﻱ" ﻣﻌﺰﻳﺎ ً ﻟﺪﻋﻮﻯ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ«)‪ (٤‬ﻣﺎ ﻧﺼﻪ‪)) :‬ﺍﻷﺻﻞ ﻓﻲ‬
‫ﺍﻟﺤﻮﺍﺩﺙ ﺃﻥ ﻳﺤﻜﻢ ﺑﺤﺪﻭﺛﻬﺎ ﻷﻗﺮﺏ ﻣﺎ ﻅﻬﺮ ﺇﺫﺍ ﻟﻢ ﻳﺘﻀﻤﻦ ﺍﻟﺤﻜﻢ ﺑﺤﺪﻭﺛﻬﺎ ]ﻟﻠﺤﺎﻝ‬
‫ﻧﻘﺾ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﻷﻥ ﺍﻟﺤﻜﻢ ﺑﺤﺪﻭﺛﻬﺎ[)‪ (٥‬ﻷﻗﺮﺏ ﻣﺎ ﻅﻬﺮ ﺛﺎﺑﺖ ﺑﺎﺳﺘﺼﺤﺎﺏ‬
‫ﺍﻟﺤﺎﻝ)‪ ،(٦‬ﻻ ﺑﺪﻟﻴﻞ ﺃﻭﺟﺐ ﺍﻟﺤﺪﻭﺙ ﻟﻠﺤﺎﻝ‪ ،‬ﻭﺍﻟﺜﺎﺑﺖ ﺑﺎﺳﺘﺼﺤﺎﺏ ﺍﻟﺤﺎﻝ ﻻ ﻳﺼﻠﺢ‬
‫ﻟﻨﻘﺾ)‪ (٧‬ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ((‪ .‬ﺍﻫـ‪.‬‬
‫ﺙ‪ .‬ﻫﺬﺍ‬ ‫ﺁﺧ ِﺭ َﺣ َﺩ ٍ‬ ‫‪َ  =١٤٠‬ﺭﺃَﻯ ﻓِﻲ ﺛ َ ْﻭ ِﺑ ِﻪ ﻧَ َﺟﺎ َ‬
‫ﺳﺔً ﺇﻟﻰ ‪ ‬ﻳُ ِﻌﻳ ُﺩﻫَﺎ ِﻣ ْﻥ ِ‬
‫) ‪(٨‬‬
‫ﻣﻘﻴﺪ ﺑﺎﻟﻨﺠﺎﺳﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺬﺭﺍ ً ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺩﻣﺎً‪ ،‬ﻓﻔﻲ »ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ« ﻋﻦ ]ﺍﻹﻣﺎﻡ[‬
‫ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﻓﻲ ﺛﻮﺑﻪ ﺩﻡ ﻻ ﻳﺪﺭﻱ ﻣﺘﻰ ﺃﺻﺎﺑﻪ ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻗﺪﺭ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺷﻲء ﻣﻦ ﺻﻼﺗﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﺻﻠﻰ ﻭﻫﻮ ﻓﻴﻪ‪ ،(٩)/‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ "ﺍﺑﻦ‬
‫ﺍﻟﻤﺒﺎﺭﻙ" ﻋﻨﻪ ﻳﻌﻴﺪ)‪ (١٠‬ﺻﻼﺓ ﻳﻮﻡ‬
‫ﺁﺧ ِﺭ َﺭ ْﻗ َﺩﺓٍ َﻭﻳَ ْﻠﺯَ ُﻣﻪُ ْﺍﻟﻐُ ْﺳ ُﻝ ِﻓﻲ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ِﻋ ْﻧ َﺩ ﺃَﺑِﻲ‬ ‫‪َ =١٤١‬ﻭ ْﺍﻟ َﻣﻧِ ﱡ‬
‫ﻲ ِﻣ ْﻥ ِ‬
‫ﺍﺣﺗِ َﻼ ًﻣﺎ‪َ .‬ﻭﻓِﻲ ْﺍﻟﺑَ َﺩﺍﺋِﻊِ ﻳُ ِﻌﻳ ُﺩ ِﻣ ْﻥ‬
‫َﺣﻧِﻳﻔَﺔَ َﻭ ُﻣ َﺣ ﱠﻣ ٍﺩ ﺭﺣﻣﻬﻣﺎ ﷲ‪َ ،‬ﻭ ِﺇ ْﻥ ﻟَ ْﻡ ﻳَﺗَﺫَ ﱠﻛ ْﺭ ْ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺃ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٣٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺟـ(‪.‬‬
‫)‪(٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٣٦٥/٤‬‬
‫)‪(٤‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٨٧/٢‬ﺍﻟﻨﺺ ﻟﻠﺒﻴﺮﻱ ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ﻣﺎ ﻳﻘﺎﺭﺑﻪ‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ) ﺃ(‪.‬‬
‫)‪(٦‬ﺍﻻﺳﺘﺼﺤﺎﺏ‪ .‬ﻟﻐﺔ‪ :‬ﺍﻟﻤﻼﺯﻣﺔ‪.‬‬
‫ﻭﺍﺻ ﻄﻼﺣﺎ ً‪ :‬ﻋﺒ ﺎﺭﺓ ﻋ ﻦ ﺍﻟﺤﻜ ﻢ ﺑﺜﺒ ﻮﺕ ﺃﻣ ﺮ ﻓ ﻲ ﺍﻟ ﺰﻣﻦ ﺍﻵﺗﻲ‪،‬ﺑﻨ ﺎء ﻋﻠ ﻰ ﺛﺒﻮﺗ ﻪ ﻓ ﻲ ﺍﻟ ﺰﻣﻦ ﺍﻷﻭﻝ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ‪ ،٤٠٨/ ٣‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،١٣/٨‬‬
‫ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﻧﻲ‪./٣٤/‬‬
‫)‪(٧‬ﻓﻲ )ﺟـ( ﻧﻘﺾ‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪ )،‬ﺟـ(‪ )،‬ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/٩١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺏ(‪.‬‬
‫)‪(١٠‬ﻓﻲ) ﺩ ( ﻳﻌﻴﺪﻩ‪.‬‬

‫‪٢٣٦‬‬
 ‫ﺍﺣﺗَﻠَ َﻡ‪.‬‬
‫ﺁﺧ ِﺭ َﻣﺎ ْ‬ ‫ِ‬
‫َﻣﺎ‬ ‫ﺁﺧ ِﺭ‬‫ﺁﺧ ِﺭ َﻣﺎ ﺑَﺎ َﻝ‪َ ،‬ﻭ ِﻓﻲ ﺍﻟﺩ ِﱠﻡ ِﻣ ْﻥ ِ‬ ‫‪َ =١٤٢‬ﻭ ِﻗﻳ َﻝ ِﻓﻲ ْﺍﻟﺑَ ْﻭ ِﻝ ﻳَ ْﻌﺗ َ ِﺑ ُﺭ ِﻣ ْﻥ ِ‬
‫ﻑ‪.‬‬ ‫ﻋ َ‬ ‫َﺭ َ‬
‫ﻟَ ْﻡ‬ ‫ﺕ ِﻓﻳ َﻬﺎ ﻓَﺈِ ْﻥ‬ ‫َﻭﻟَ ْﻭ ﻓَﺗَﻖَ ُﺟﺑﱠﺔً ﻓَ َﻭ َﺟ َﺩ ِﻓﻳ َﻬﺎ ﻓَﺄ ْ َﺭﺓ ً َﻣ ِﻳّﺗ َﺔً َﻭﻟَ ْﻡ ﻳَ ْﻌﻠَ ْﻡ َﻣﺗَﻰ َﺩ َﺧﻠَ ْ‬
‫ﻁﻥَ ﻓِﻳ َﻬﺎ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺎﻥَ ﻓِﻳ َﻬﺎ ﺛ ُ ْﻘ ٌ‬
‫ﺏ‬ ‫ﺿ َﻊ ْﺍﻟﻘُ ْ‬ ‫ﺻ َﻼﺓ َ ُﻣ ْﺫ ﻳَ ْﻭ ِﻡ َﻭ َ‬ ‫ﺏ ﻳُ ِﻌﻳ ُﺩ ﺍﻟ ﱠ‬ ‫ﻳَ ُﻛ ْﻥ ﻟَ َﻬﺎ ﺛ ُ ْﻘ ٌ‬
‫ﻭﻟﻴﻠﺔ‪" .‬ﺑﻴﺮﻱ"‪ ،‬ﻭﻓﻲ »ﺍﻟﺒﺤﺮ« ﻋﻦ »ﺍﻟﻤﺤﻴﻂ«)‪ )) :(١‬ﻣﻦ ﻭﺟﺪ ﻓﻲ ﺛﻮﺑﻪ ﻧﺠﺎﺳﺔ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻗﺪﺭ ﺍﻟﺪﺭﻫﻢ ﻭﻟﻮ ﺑﻤﻨﻲ ﻻ ﻳﻌﻴﺪ ﺷﻴﺌﺎ ً ﻣﻦ ﺻﻼﺗﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(((٢‬‬
‫‪َ  =١٤١‬ﻭ ْﺍﻟ َﻣﻧِ ﱡ‬
‫ﻲ‪ .‬ﺃﻱ ﻟﻮ ﺭﺃﻯ ﺍﻟﻤﻨﻲ ﻓﻲ ﺛﻮﺑﻪ‪ (٣)/‬ﺍﻟﺦ‪.‬‬
‫‪َ ]  =١٤٢‬ﻭﻗِﻳ َﻝ ﻓِﻲ ْﺍﻟﺑَ ْﻭ ِﻝ ﻳَ ْﻌﺗَﺑِ ُﺭ ِﻣ ْﻥ ِ‬
‫ﺁﺧ ِﺭ َﻣﺎ ﺑَﺎ َﻝ‪ .‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺃﺧﺺ ﻣﻦ‬
‫ﺍﻷﻭﻝ ﻟﺼﺪﻕ ﺍﻷﻭﻝ ﺑﻤﺎ ﺇﺫﺍ ﻛﺎﻥ[)‪ (٤‬ﺁﺧﺮ ﺣﺪﺙ ﺃﺣﺪﺛﻪ ﺑﺎﻟﺮﻋﺎﻑ ﺃﻭ ﺍﻟﻘﻲء)‪ ،(٥‬ﻭﻛﺎﻥ‬

‫)‪ »(١‬ﺍﻟﻤﺤﻴﻂ ﺍﻟﺮﺿ ﻮﻱ «‪ :‬ﻟﻺﻣ ﺎﻡ ﺭﺿ ﻲ ﺍﻟ ﺪﻳﻦ‪ ،‬ﷴ ﺑ ﻦ ﷴ ﺍﻟﺴﺮﺧ ﺴﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٧١‬ﻫ ـ‪،‬‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﻛﺒﻴ ﺮ ﻓ ﻲ ﺯﻫ ﺎء ﺃﺭﺑﻌ ﻴﻦ ﻣﺠﻠ ﺪﺍ‪ ،‬ﻭﻫ ﻮ ﻣﺨﻄ ﻮﻁ‪ ،‬ﻭﻟﻠﻤﺆﻟ ﻒ ﺛﻼﺛ ﺔ ﻛﺘ ﺐ ﺃﺧ ﺮﻯ ﺑﺎﺳ ﻢ‬
‫ﺍﻟﻤﺤﻴﻂ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﻓﻲ ﻋﺸﺮ ﻣﺠﻠﺪﺍﺕ‪ ،‬ﻭﺍﻟﺜ ﺎﻧﻲ‪ :‬ﻓ ﻲ ﺃﺭﺑ ﻊ‪ ،‬ﻭﺍﻟﺜﺎﻟ ﺚ‪ :‬ﻓ ﻲ ﺟ ﺰﺃﻳﻦ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٤/٧‬ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٦٢٠/٢‬‬
‫)‪(٢‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪.١٣٠/١‬ﻭﻳﻨﻈ ﺮ ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٥٩/١‬‬
‫ﻭﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،،٧٨/١‬ﻭﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،١٠٦/١‬ﻭﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ‬
‫ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١٣١/١‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،١٢٠/١‬ﻭﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢١٨ /١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٠٧‬ﺃ ﻣﻦ) ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ) ﺃ(‪.‬‬
‫)‪(٥‬ﺍﻟﻘﻲء‪ :‬ﻫﻮ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭﻩ ﻓﻲ ﺍﻟﻤﻌﺪﺓ‪ .‬ﻭﻓﻲ ﺣﻜ ﻢ ﻁﻬﺎﺭﺗ ﻪ ﻭﻧﺠﺎﺳ ﺘﻪ ﺍﺧﺘﻠ ﻒ‬
‫ﺍﻟﻔﻘﻬﺎء= = ﻓﻲ ﺫﻟ ﻚ ‪ .‬ﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺇﻥ ﻧﺠﺎﺳ ﺘﻪ ﻣﻐﻠﻈ ﺔ ﻭﻻ ﺧ ﻼﻑ ﻋﻨ ﺪﻫﻢ‪ ،‬ﻫ ﺬﺍ ﺇﺫﺍ ﻛ ﺎﻥ ﻣ ﻞء‬
‫ﺍﻟﻔﻢ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺩﻭﻧﻪ ﻓﻈﺎﻫﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻣﻦ ﻗﻮﻝ ﺃﺑﻲ ﻳﻮﺳﻒ‪.‬‬
‫ﻭﻋﻨ ﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺃﻧ ﻪ ﻧﺠ ﺲ‪ ،‬ﻭﺇﻥ ﻟ ﻢ ﻳﺘﻐﻴ ﺮ ﺣﻴ ﺚ ﻭﺻ ﻞ ﺇﻟ ﻰ ﺍﻟﻤﻌ ﺪﺓ ﻭﻟ ﻮ ﻣ ﺎء ﻭﻋ ﺎﺩ ﺣ ﺎﻻ ﺑ ﻼ‬
‫ﺗﻐﻴﺮ‪ ،‬ﻷﻥ ﺷﺄﻥ ﺍﻟﻤﻌﺪﺓ ﺍﻹﺣﺎﻟﺔ ﻓﻬﻮ ﻁﻌ ﺎﻡ ﺍﺳ ﺘﺤﺎﻝ ﻓ ﻲ ﺍﻟﺠ ﻮﻑ ﺇﻟ ﻰ ﺍﻟﻨ ﺘﻦ ﻭﺍﻟﻔ ﺴﺎﺩ‪ ،‬ﻓﻜ ﺎﻥ ﻧﺠ ﺴﺎ‬
‫ﻛﺎﻟﻐﺎﺋﻂ‪.‬‬
‫ﻭﻋﻨ ﺪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺃﻧ ﻪ ﻧﺠ ﺲ‪ ،‬ﻷﻧ ﻪ ﻁﻌ ﺎﻡ ﺍﺳ ﺘﺤﺎﻝ ﻓ ﻲ ﺍﻟﺠ ﻮﻑ ﺇﻟ ﻰ ﺍﻟﻔ ﺴﺎﺩ ﺃﺷ ﺒﻪ ﺍﻟﻐ ﺎﺋﻂ‪ .‬ﻭﻋﻨ ﺪ‬
‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺍﻟﻨﺠﺲ ﻣ ﻦ ﺍﻟﻘ ﻲء ﻫ ﻮ ﺍﻟﻤﺘﻐﻴ ﺮ ﻋ ﻦ ﺣ ﺎﻝ ﺍﻟﻄﻌ ﺎﻡ ﻭﻟ ﻮ ﻟ ﻢ ﻳ ﺸﺎﺑﻪ ﺃﺣ ﺪ ﺃﻭﺻ ﺎﻑ ﺍﻟﻌ ﺬﺭﺓ‬
‫ﻭﻳﺠﺐ ﻏﺴﻠﻪ ﻋﻦ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺠﺴﺪ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺗﻐﻴﺮﻩ ﺑﺼﻔﺮﺍء ﺃﻭ ﺑﻠﻐﻢ ﻭﻟﻢ ﻳﺘﻐﻴﺮ ﻋ ﻦ ﺣ ﺎﻝ‬
‫ﺍﻟﻄﻌﺎﻡ ﻓﻈﺎﻫﺮ‪ .‬ﻓﺈﺫﺍ ﺗﻐﻴﺮ ﺑﺤﻤﻮﺿ ﺔ ﺃﻭ ﻧﺤﻮﻫ ﺎ ﻓﻬ ﻮ ﻧﺠ ﺲ ﻭﺇﻥ ﻟ ﻢ ﻳ ﺸﺎﺑﻪ ﺃﺣ ﺪ ﺃﻭﺻ ﺎﻑ ﺍﻟﻌ ﺬﺭﺓ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٦٠ /١‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪،٣٠٩/١‬‬
‫ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،١٣٣/١‬ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٩٤/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨ ﻮﻭﻱ ‪ ،٥٧٠/٢‬ﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪ ،٢٤١/١‬ﻭﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ‪ ،٤١١/١‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٣٢٩/١‬‬

‫‪٢٣٧‬‬
 ‫ﺍﻟﻤﺮﺋﻲ ﻓﻲ‬
‫‪ =١٤٣‬ﻳُ ِﻌﻳ ُﺩﻫَﺎ ِﻣ ْﻥ ﺛ َ َﻼﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‪.‬‬
‫ﺍﻟﺜﻮﺏ ﻣﺜﻼً ﺑﻮﻻً ﻓﺈﻧﻪ ﻳﻌﻴﺪ ﻣﻦ ﻭﻗﺖ ﺍﻟﺤﺪﺙ ﺑﺎﻟﻘﻲء ﺃﻭ ﺍﻟﺮﻋﺎﻑ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻳﻌﻴﺪ ﻣﻦ‬
‫ﻱ")‪.(١‬‬
‫ﺁﺧﺮ ﺑﻮﻝ ﺑﺎﻟﻪ‪َ " .‬ﺣ َﻤ ِﻮ ّ‬
‫‪  =١٤٣‬ﻳُ ِﻌﻳ ُﺩﻫَﺎ ِﻣ ْﻥ ﺛ َ َﻼﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‪ .‬ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻗﻀﻴﺔ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﺒﺌﺮ‪:‬‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻣﻨﺬ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ‬ ‫ﺍﻹﻋﺎﺩﺓ‬ ‫]ﻭﺟﺒﺖ[‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﻨﺘﻔﺦ ﺍﻟﻔﺄﺭﺓ ﻭﻟﻢ ﺗﺘﻔﺴﺦ‬
‫ﻛﻤﺎ ﺳﻴﺼﺮﺡ ﺑﻪ‬
‫ﺳ ِﺔ ْﺍﻟﺑِﺋْ ِﺭ ﺇﺫَﺍ‬ ‫َﺎﻥ ﺑِ َﻬ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ‪ ،‬ﻓَ َﺣ َﻛ َﻣﺎ ِﺑﻧَ َﺟﺎ َ‬
‫ﺷ ْﻳﺧ ِ‬ ‫ﻋ ِﻣ َﻝ ﺍﻟ ﱠ‬ ‫‪َ =١٤٤‬ﻭﻗَ ْﺩ َ‬
‫ﺷ ْﻲءٍ ؛ ِﻷ َ ﱠﻥ‬ ‫ﻋﺎ َﺩﺓِ َ‬ ‫ﻏﻳ ِْﺭ ﺇ َ‬ ‫ﺕ ْﺍﻟ ِﻌ ْﻠ ِﻡ ِﺑ َﻬﺎ ِﻣ ْﻥ َ‬ ‫ﺕ ﻓِﻳ َﻬﺎ ﻓَﺄ ْ َﺭﺓ ٌ َﻣ ِﻳّﺗَﺔٌ ِﻣ ْﻥ َﻭ ْﻗ ِ‬ ‫ُﻭ ِﺟ َﺩ ْ‬
‫ﻅ ُﻡ ﺭﺣﻣﻪ ﷲ‬ ‫ﺍﻹ َﻣﺎ ُﻡ ْﺍﻷ َ ْﻋ َ‬ ‫ﻑ ِْ‬ ‫ﺏ‪ ،‬ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ َﻭﺧَﺎﻟَ َ‬‫ﺎﻑ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬ ‫ﺿ ُ‬ ‫ِﺙ ﻓَﻳُ َ‬ ‫ﻋ َﻬﺎ َﺣﺎﺩ ٌ‬ ‫ُﻭﻗُﻭ َ‬
‫َﺕ ُﻣ ْﻧﺗ َ ِﻔ َﺧﺔً ﺃ َ ْﻭ ُﻣ ْﻧﻔَ ِﺳ َﺧﺔً‪َ ،‬ﻭ ِﺇ ﱠﻻ ﻓَ ُﻣ ْﻧﺫُ‬
‫ﺇﻥ َﻛﺎﻧ ْ‬ ‫ﺻ َﻼﺓِ ﺛ َ َﻼﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ْ‬ ‫ﻋﺎ َﺩﺓ َ َ‬ ‫ﺳﻥَ ﺇ َ‬ ‫ﻓَﺎ ْﺳﺗ َ ْﺣ َ‬
‫ﻳَ ْﻭ ٍﻡ َﻭﻟَ ْﻳﻠَ ٍﺔ‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥‬‬
‫ﻗﺮﻳﺒﺎ ً ‪َ " .‬ﺣ َﻤ ِﻮ ّ‬
‫ﺑِ َﻬ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ‪ .‬ﻭ"ﻗﻮﻟﻬﻤﺎ" ﻗﻴﺎﺱ)‪،(٨‬‬ ‫)‪(٧‬‬
‫َﺎﻥ"‬ ‫‪َ  =١٤٤‬ﻭﻗَ ْﺩ َ‬
‫ﻋ ِﻣ َﻝ "ﺍﻟ ﱠ‬
‫ﺷ ْﻳﺧ ِ‬
‫) ‪(١‬‬ ‫)‪(٩‬‬
‫ﺍﻟﻘﺪﻭﺭﻱ«‬ ‫»ﺗﺼﺤﻴﺢ‬ ‫ﻭﻓﻲ‬ ‫ﺍﺳﺘﺤﺴﺎﻥ‪،‬‬ ‫"ﺍﻹﻣﺎﻡ"‬ ‫ﻭﻗﻮﻝ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٧/١‬‬

‫)‪(٢‬ﻓﻲ )ﺩ( ﺗﻨﻔﺴﺦ‪.‬‬
‫)‪(٣‬ﻣﺎﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓ ﻲ ﻧ ﺴﺦ ﺍﻟﻤﺨﻄ ﻮﻁ ﻭﻫ ﻮ ﻣﻮﺟ ﻮﺩ ﻓ ﻲ ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻟﻠﻤﺤ ﺸﻲ‬
‫ﻭﺍﻟﻜﻼﻡ ﻳﻘﺘﻀﻴﻪ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺩ( ﺍﻟﻌﺎﺩﺓ‪.‬‬
‫)‪(٥‬ﺃﻱ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ) ﻣﺴﺄﻟﺔ ﺍﻟﺒﺌﺮ ﺍﻟﻤﺘﻨﺠﺴﺔ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٧/١‬‬
‫)‪(٧‬ﻓ ﻲ ﻣ ﺼﻄﻠﺤﺎﺕ ﺍﻟﻤ ﺬﻫﺐ ﺍﻟﺤﻨﻔ ﻲ ﻛﻤ ﺎ ﺃﺷ ﺮﻧﺎ ﺇﻟ ﻰ ﺫﻟ ﻚ ﺳ ﺎﺑﻘﺎ ً ﺹ ‪ _ / ١٦٩/‬ﺇﺫﺍ ﺃﻁﻠ ﻖ‬
‫ﻳﻮﺳﻒ ﻭﻣﺤﻤ ٍﺪ‪.‬‬
‫َ‬ ‫))ﺍﻟﺸﻴﺨﺎﻥ(( ﻓﻬﻤﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺑﻮ ﻳﻮﺳﻒ _ ﻭﻫﻨﺎ ﻳﻘﺼﺪ_ ﺍﺑﻦ ﻧﺠﻴﻢ _ ﺃﺑﺎ‬
‫)‪(٨‬ﻭﺟﻪ ﺍﻟﻘﻴﺎﺱ‪ :‬ﺃﻥ ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ ؛ ﻷﻧﺎ ﻧﺘﻴﻘﻦ ﺑﻄﻬﺎﺭﺗﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﻭﻗﺪ ﺷﻚ ﻓﻲ ﺍﻟﻨﺠﺎﺳ ﺔ‬
‫ﻻﺣﺘﻤﺎﻝ ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﻓﻲ ﻏﻴﺮ ﺍﻟﺒﺌ ﺮ ﺛ ﻢ ﺃﻟﻘﺘﻬ ﺎ ﺍﻟﺮﻳ ﺎﺡ ﺍﻟﻌﺎﺻ ﻔﺔ ﺃﻭ ﺑﻌ ﺾ ﺍﻟ ﺴﻔﻬﺎء ﺃﻭ ﺍﻟ ﺼﺒﻴﺎﻥ ﺃﻭ‬
‫ﺑﻌ ﺾ ﺍﻟﻄﻴ ﻮﺭ ﻓﻴﻬ ﺎ ﻛﻤ ﺎ ﺣﻜ ﻲ ﻋ ﻦ ﺃﺑ ﻲ ﻳﻮﺳ ﻒ ﺃﻧ ﻪ ﻛ ﺎﻥ ﻳﻘ ﻮﻝ ﺑﻘﻮﻟ ﻪ ﺇﻟ ﻰ ﺃﻥ ﺭﺃﻯ ﺣ ﺪﺃﺓ ﻓ ﻲ‬
‫ﻣﻨﻘﺎﺭﻫﺎ ﻓﺄﺭﺓ ﻣﻴﺘﺔ ﻓﺄﻟﻘﺘﻬﺎ ﻓ ﻲ ﺍﻟﺒﺌ ﺮ ﻓﺮﺟ ﻊ ﻋ ﻦ ﻗﻮﻟ ﻪ ﺇﻟ ﻰ ﻫ ﺬﺍ ﺍﻟﻘ ﻮﻝ‪ ،‬ﻭﻗﻴﺎﺳ ﺎ ً ﻋﻠ ﻰ ﺍﻟﻨﺠﺎﺳ ﺔ ﺇﺫﺍ‬
‫ﻭﺟﺪﻫﺎ ﻓﻲ ﺛﻮﺑﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٣١/١‬‬
‫)‪(٩‬ﻭﺟﻪ ﺍﻻﺳﺘﺤﺴﺎﻥ‪ :‬ﺃﻥ ﺍﻹﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ ﻭﺍﺟﺐ ﻋﻨﺪ ﺧﻔﺎء ﺍﻟﻤ ﺴﺒﺐ ﻭﺍﻟﻜ ﻮﻥ ﻓ ﻲ ﺍﻟﻤ ﺎء‬
‫ﻗﺪ ﺗﺤﻘﻖ‪ ،‬ﻭﻫﻮ ﺳﺒﺐ ﻅﺎﻫﺮ ﻟﻠﻤﻮﺕ‪ ،‬ﻭﺍﻟﻤﻮﺕ ﻓﻴﻪ ﻓﻲ ﻧﻔ ﺲ ﺍﻷﻣ ﺮ ﻗ ﺪ ﺧﻔ ﻲ ﻓﻴﺠ ﺐ ﺍﻋﺘﺒ ﺎﺭﻩ ﻣ ﺎﺕ‬
‫ﻓﻴﻪ ﺇﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ ﻋﻨﺪ ﺧﻔﺎء ﺍﻟﻤﺴﺒﺐ ﺩﻭﻥ ﺍﻟﻤﻮﻫﻮﻡ‪ ،‬ﻭﻫ ﻮ ﺍﻟﻤ ﻮﺕ ﺑ ﺴﺒﺐ ﺁﺧ ﺮ ﻛﻤ ﻦ‬

‫‪٢٣٨‬‬
 ‫‪.......................................‬‬
‫‪.........................................................................................‬‬

‫ﻧﻘﻼً ﻋﻦ »ﻓﺘﺎﻭﻯ ﺍﻟﻌﺘﺎﺑﻲ«)‪ (٢‬ﺍﻟﻤﺨﺘﺎﺭ ﻗﻮﻟﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻣﺨﺎﻟﻒ ﻟﻌﺎﻣﺔ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻘﺪ ﺭﺟﺢ‬
‫ﺩﻟﻴﻠﻪ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻛﺘﺐ ﺍﻟﻤﺬﺍﻫﺐ ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻜﺎﻥ ﺍﻟﻌﻤﻞ ﺑﻪ)‪.(٣‬‬
‫ﻭﺫﻛﺮ‪" (٤)/‬ﺍﻹﺳﺒﻴﺠﺎﺑﻲ" ﺃﻥ ﻣﺎ ﻋﺠﻦ ﺑﻤﺎﺋﻬﺎ ﻗﻴﻞ‪ :‬ﻳﻠﻘﻰ ﻟﻠﻜﻼﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻠﻒ ﺑﻪ‬
‫) ‪(٧‬‬
‫ﺍﻟﻤﻮﺍﺷﻲ)‪ ،(٥‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺎﻉ ﻣﻦ ﺷﺎﻓﻌﻲ ﺍﻟﻤﺬﻫﺐ)‪ ،(٦‬ﺃﻭ ﺩﺍﻭﺩﻱ ﺍﻟﻤﺬﻫﺐ‬
‫ﻱ")‪.(٨‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻁﺎ َﻛ ْﺎﻟ َﻣ ْﺟ ُﺭﻭﺡِ ﺇﺫَﺍ ﻟَ ْﻡ‬
‫ﺍﺣﺗِﻳَﺎ ً‬
‫ﻭﻡ‪ْ ،‬‬ ‫ﺍﻟﻅﺎ ِﻫ ِﺭ ﺩُﻭﻥَ ْﺍﻟ َﻣ ْﻭ ُﻫ ِ‬
‫ﺏ ﱠ‬ ‫ﻋ َﻣ ًﻼ ﺑِﺎﻟ ﱠ‬
‫ﺳﺑَ ِ‬ ‫‪َ =١٤٥‬‬
‫ﻋﻠَﻰ ْﺍﻟ ُﺟ ْﺭﺡِ‬ ‫ﺍﺵ َﺣﺗﱠﻰ َﻣ َ‬
‫ﺎﺕ ﻳُ َﺣﺎ ُﻝ ِﺑ ِﻪ َ‬ ‫ﺏ ﻓِ َﺭ ٍ‬
‫ﺎﺣ َ‬
‫ﺻ ِ‬ ‫ﻳَﺯَ ْﻝ َ‬
‫ﻋ ْﺑ ٌﺩ ﻓَﻘَﺎ َﻝ َﺭ ُﺟ ٌﻝ‪ :‬ﻓَﻘَﺄْﺕ َ‬
‫ﻋ ْﻳﻧَﻪُ َﻭ ُﻫ َﻭ ﻓِﻲ‬ ‫) َﻭ ِﻣ ْﻧ َﻬﺎ ( ﻟَ ْﻭ َﻛﺎﻥَ ﻓِﻲ ﻳَ ِﺩ َﺭ ُﺟ ٍﻝ َ‬

‫ﺟ ﺮﺡ ﺇﻧ ﺴﺎﻧﺎ ﻭﻟ ﻢ ﻳ ﺰﻝ ﻣ ﺼﺎﺣﺐ ﺍﻟﻔ ﺮﺍﺵ ﺣﺘ ﻰ ﻣ ﺎﺕ ﻳ ﻀﺎﻑ ﻣﻮﺗ ﻪ ﺇﻟ ﻰ ﺍﻟﺠ ﺮﺡ ﺣﺘ ﻰ ﻳﺠ ﺐ‬

‫ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﻣﻮﺗ ﻪ ﺑ ﺴﺒﺐ ﺁﺧ ﺮ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬
‫‪.١٣١/١‬‬
‫ﻲِ‪،‬‬
‫ﻲ ِ ﺍﻟﺤﻨﻔ ّ‬
‫ﻲ ِ ﺍﻟﺠﻤ ﺎﻟ ّ‬ ‫)‪»(١‬ﺗﺼﺤﻴﺢ ﺍﻟﻘﺪﻭﺭﻱ«‪ :‬ﻟﻘﺎﺳﻢ ﺑﻦ ﻗﻄﻠﻮﺑﻐﺎ‪ِ :‬‬
‫ﺯﻳﻦ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺃﺑ ﻲ ﺍﻟﻌ ﺪﻝ ﺍﻟ ﺴﻮﺩﻭﻧ ّ‬
‫ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨٧٩‬ﻫ ـ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٨٠/٥‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.١١١/٨‬‬
‫)‪»(٢‬ﻓﺘﺎﻭﻯ ﺍﻟﻌﺘﺎﺑﻲ«‪ :‬ﺍﻟﻤﺴﻤﻰ »ﺑﺠﻮﺍﻣﻊ ﺍﻟﻔﻘﻪ« ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﺎﻟﻔﺘﺎﻭﻯ ﺍﻟﻌﺘﺎﺑﻴﺔ‪ ،‬ﻷﺑﻲ ﻧ ﺼﺮ ﺃﺣﻤ ﺪ ﺑ ﻦ‬
‫ﷴ ﺍﻟﻌﺘﺎﺑﻲ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٨٦‬ﻫـ‪ ،‬ﻭﻫﻮ ﻓ ﻲ ﺃﺭﺑ ﻊ ﻣﺠﻠ ﺪﺍﺕ‪ .‬ﻭﻣ ﻦ ﻛﺘﺒ ﻪ ﺷ ﺮﺡ‬
‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻟﻠﺸﻴﺒﺎﻧﻲ ﻓﻲ ﺍﻟﻔ ﺮﻭﻉ‪ ،‬ﻭﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠ ﺸﻴﺒﺎﻧﻲ‪ ،‬ﺷ ﺮﺡ ﺯﻳ ﺎﺩﺓ ﺍﻟﺰﻳ ﺎﺩﺍﺕ‬
‫ﻟﻠﺸﻴﺒﺎﻧﻲ ﻓﻲ ﺍﻟﻔﻘﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٥٦٩/١‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٤٦/١‬‬
‫)‪(٣‬ﻗﺎﻝ ﺍﺑﻦ ﻧﺠﻴﻢ ﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪ )) :١٣١/١‬ﻭﻣ ﺎ ﻗﺎﻟ ﻪ ﺃﺑ ﻮ ﺣﻨﻴﻔ ﺔ ﺍﺣﺘﻴ ﺎﻁ ﻓ ﻲ ﺃﻣ ﺮ ﺍﻟﻌﺒ ﺎﺩﺓ‪ ،‬ﻭﻣ ﺎ‬
‫ﻗﺎﻻﻩ ﻋﻤﻞ ﺑﺎﻟﻴﻘﻴﻦ ﻭﺭﻓﻖ ﺑﺎﻟﻨﺎﺱ ((‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٣٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٧٨/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،١٣١/١‬‬
‫ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢١٨/١‬‬
‫)‪(٦‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ‪)) :٢١٨/١‬ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻤﺎء ﻻ ﻳﻨﺠﺲ ﺇﺫﺍ ﺑﻠ ﻎ‬
‫ﻗﻠﺘﻴﻦ‪ ،‬ﻟﻜﻦ ﻓﻲ ﺍﻟﺬﺧﻴﺮﺓ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻻ ﻳﻄﻌﻢ ﺑﻨﻲ ﺁﺩﻡ‪ .‬ﺍ ﻫـ‪ .‬ﻭﻟﻬﺬﺍ ﻋﺒﺮ ﻋﻨﻪ ﺍﻟ ﺸﺎﺭﺡ ﺑﻘﻴ ﻞ‬
‫ﻭﺟﺰﻡ ﺑﺎﻷﻭﻝ ﻛﺼﺎﺣﺐ ﺍﻟﺒﺪﺍﺋﻊ‪ ،‬ﻭﻟﻌﻞ ﻭﺟﻬﻪ ﺃﻧﻪ ﻓﻲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺤﻨﻔﻲ ﻧﺠﺲ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻋﺘﻘ ﺎﺩ‬
‫ﻏﻴﺮﻩ‪ ،‬ﻭﻟﺬﺍ ﻟﻮ ﺍﺳﺘﻔﺘﺎﻩ ﻋﻨﻪ ﻻ ﻳﻔﺘﻴﻪ ﺇﻻ ﺑﻤﺎ ﻳﻌﺘﻘﺪﻩ ((‪.‬‬
‫)‪(٧‬ﺃﻱ‪" :‬ﻅﺎﻫﺮﻳﺎ ً" ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﻫﻮ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺧﻠ ﻒ ﺍﻷﺻ ﺒﻬﺎﻧﻲ‪ ،‬ﺃﺑ ﻮ‬
‫ﺳ ﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٢٧٠‬ﻫ ـ‪ ،‬ﺃﺣ ﺪ ﺍﻷﺋﻤ ﺔ ﺍﻟﻤﺠﺘﻬ ﺪﻳﻦ ﻓ ﻲ ﺍﻹﺳ ﻼﻡ ﺍﻟﻤﻠﻘ ﺐ ﺑﺎﻟﻈ ﺎﻫﺮﻱ ﻭﺫﻟ ﻚ‬
‫ﻷﺧﺬﻩ ﺑﻈﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﻋﺮﺍﺿﻪ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻴ ﺎﺱ‪ ،‬ﻭﻟ ﻪ ﺗ ﺼﺎﻧﻴﻒ ﺃﻭﺭﺩ ﺍﺑ ﻦ‬
‫ﺍﻟﻨﺪﻳﻢ ﺃﺳ ﻤﺎءﻫﺎ ﻓ ﻲ ﺯﻫ ﺎء ﺻ ﻔﺤﺘﻴﻦ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٣٣٣/٢‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ‬
‫ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٣٩/٤‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٨/١‬‬

‫‪٢٣٩‬‬
‫ِﻣ ْﻠ ِﻙ ْﺍﻟﺑَﺎ ِﺋ ِﻊ‪َ ،‬ﻭﻗَﺎ َﻝ ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ‪ :‬ﻓَﻘَﺄْﺗ َﻬﺎ‪َ ،‬ﻭ ُﻫ َﻭ ِﻓﻲ ِﻣ ْﻠ ِﻛﻲ ‪ =١٤٦‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ‬
‫ِﻟ ْﻠ ُﻣ ْﺷﺗ َ ِﺭﻱ‪ ،‬ﻓَﻳَﺄ ْ ُﺧﺫُ ﺃ َ ْﺭ َ‬
‫ﺷﻪُ‪.‬‬
‫ﺙ‪،‬‬ ‫ﺎﺭﺍ ﻓَﺗ َ ِﺭ ُ‬
‫ﺎﺭ ﻓَ ًّ‬
‫ﺻ َ‬ ‫ﺽ َﻭ َ‬ ‫ﺕ ﺃ َ ﱠﻥ ﺯَ ْﻭ َﺟ َﻬﺎ ﺃَﺑَﺎﻧَ َﻬﺎ ﻓِﻲ ْﺍﻟ َﻣ َﺭ ِ‬‫ﻋ ْ‬‫) َﻭ ِﻣ ْﻧ َﻬﺎ (‪ :‬ﺍ ﱠﺩ َ‬
‫ﺙ‪.‬‬‫ﺙ َﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭﻟَ َﻬﺎ ﻓَﺗ َ ِﺭ ُ‬ ‫َﻭﻗَﺎﻟَﺕ ْﺍﻟ َﻭ َﺭﺛَﺔُ‪ :‬ﺃَﺑَﺎﻧَ َﻬﺎ ﻓِﻲ ِ‬
‫ﺻ ﱠﺣﺗِ ِﻪ ﻓَ َﻼ ﺗ َ ِﺭ ُ‬
‫ﱠ‬
‫ﺍﻟﻅﺎ ِﻫ ِﺭ‪ .‬ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ‪ :‬ﻭﺇﻻ ﻣﻨﺬ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‬ ‫ﺏ‬ ‫ﻋ َﻣ ًﻼ ِﺑﺎﻟ ﱠ‬
‫ﺳﺑَ ِ‬ ‫‪َ  =١٤٥‬‬
‫" َﺣ َﻣ ِﻭ ِ◌ﻱ")‪.(١‬‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﺑﻞ ﻫﻮ ﺗﻌﻠﻴﻞ ﻟﻪ ﻭﻟﻤﺎ ﻗﺒﻠﻪ ﺃﻳﻀﺎ ً ﻣﻦ ﺃﻧﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻨﺘﻔﺨﺔ ﺃﻭ‬
‫ﻣﺘﻔﺴﺨﺔ ﺃﻋﺎﺩ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻓﻲ »ﺧﺰﺍﻧﺔ‬ ‫)‪(٣‬‬
‫‪  =١٤٦‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ ُﻣ ْﺷﺗ َ ِﺭﻱ‪ ،‬ﻓَﻳَﺄ ْ ُﺧﺫُ ﺃ َ ْﺭ َ‬
‫ﺷﻪُ)‪ ] .(٢‬ﺯﺍﺩ[‬
‫ﺍﻷﻛﻤﻞ«‪)) :‬ﺭﺟﻞ ﺍﺷﺘﺮﻯ ﻋﺒﺪﺍ ً ﺛﻢ ﺟﺎء ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻗﻄﻌﺖ ﻳﺪ‪ (٤)/‬ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﻋﻨﺪ‬
‫ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﺪﻕ ﻭﺍﻟﻀﻤﺎﻥ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻮﺻﻲ ﻟﻮ ﻗﺎﻝ ﺑﻌﺪﻣﺎ ﻛﺒﺮ ﺍﻟﻴﺘﻴﻢ‪ :‬ﻗﺪ‬
‫ﻛﻨﺖ ﺑﻌﺖ ﻋﺒﺪ ﺍﻟﻴﺘﻴﻢ‬
‫ﺷﺗﱠﻰ ِﻣﻥَ‬ ‫ﺳﺎﺋِ َﻝ َ‬ ‫ﺻ ِﻝ َﻣ ْﺳﺄَﻟَﺔُ ْﺍﻟ َﻛ ْﻧ ِﺯ ِﻣ ْﻥ َﻣ َ‬‫ﻋ ْﻥ َﻫﺫَﺍ ْﺍﻷ َ ْ‬ ‫‪َ =١٤٧‬ﻭﺧ ََﺭ َﺝ َ‬
‫ﺕ ْﺍﻟ َﻭ َﺭﺛَﺔُ‪:‬‬‫ﺕ ﺯَ ْﻭ َﺟﺗُﻪُ‪ :‬ﺃ َ ْﺳﻠَ ْﻣﺕ ﺑَ ْﻌ َﺩ َﻣ ْﻭﺗِ ِﻪ َﻭﻗَﺎﻟَ ْ‬
‫ﻲ ﻓَﻘَﺎﻟَ ْ‬ ‫ﺎء‪َ ،‬ﻭ ِﺇ ْﻥ َﻣ َ‬
‫ﺎﺕ ِﺫ ِ ّﻣ ﱞ‬ ‫ﺿ ِ‬‫ْﺍﻟﻘَ َ‬
‫ﺕ ﻗَ ْﺑ َﻝ َﻣ ْﻭﺗِ ِﻪ‬‫ﺃ َ ْﺳﻠَ َﻣ ْ‬
‫ﻭﻫﻠﻚ ﺛﻤﻨﻪ ﻋﻨﺪﻱ‪ ،‬ﺃﻭ ﺃﻧﻔﻘﺘﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﻧﻔﻘﺔ ﻣﺜﻠﻪ‪ ،‬ﻓﻬﻮ ﻣﺼﺪﻕ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻫﺎﻟﻜﺎً‪ ،‬ﺃﻣﺎ‬
‫ﻟﻮ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ً ﻭﻛﺬﺑﻪ ﺍﻟﻮﺭﺛﺔ ﻓﻼ ﻳﺼﺪﻕ (()‪ .(٥‬ﺍﻧﺘﻬﻰ "ﺑﻴﺮﻱ"‪.‬‬
‫ﻭﻻ ﻳﺨﻔﻰ ﻣﺎ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﺑﻪ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﻋﺪﻡ ﻣﻼءﻣﺘﻪ ﻟﻤﺎ ﺳﺒﻖ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺑﻌﺪﻣﺎ‬
‫ﻛﺒﺮ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺻﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻌﺪﻣﺎ ﻣﺎﺕ ﺍﻟﻴﺘﻴﻢ‪.‬‬
‫ﺻ ِﻝ َﻣﺳْﺄَﻟَﺔُ ْﺍﻟ َﻛ ْﻧ ِﺯ ﺍﻟﺦ‪ .‬ﻗﻴﻞ‪ :‬ﺍﻟﺘﻘﻴﻴﺪ ﺑﻜﻮﻥ‬
‫ﻋ ْﻥ َﻫﺫَﺍ ْﺍﻷ َ ْ‬
‫‪َ  =١٤٧‬ﻭﺧ ََﺭ َﺝ َ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٨/١‬‬

‫)‪(٢‬ﺍﻷﺭﺵ‪ :‬ﻣ ﻦ ﻣﻌ ﺎﻧﻲ ﺍﻷﺭﺵ ﻟﻐ ﺔ‪ :‬ﺍﻟﺪّﻳ ﺔ ﻭﺍﻟﺨ ﺪﺵ‪ ،‬ﻭﻣ ﺎ ﻧﻘ ﺺ ﺍﻟﻌﻴ ﺐ ﻣ ﻦ ﺍﻟﺜ ﻮﺏ‪ ،‬ﻷﻧ ﻪ ﺳ ﺒﺐ‬
‫ﻟﻸﺭﺵ‪.‬ﺍﺻﻄﻼﺣﺎ‪ :‬ﻫ ﻮ ﺍﻟﻤ ﺎﻝ ﺍﻟﻮﺍﺟ ﺐ ﻓ ﻲ ﺍﻟﺠﻨﺎﻳ ﺔ ﻋﻠ ﻰ ﻣ ﺎ ﺩﻭﻥ ﺍﻟ ﻨﻔﺲ‪ ،‬ﻭﻗ ﺪ ﻳﻄﻠ ﻖ ﻋﻠ ﻰ ﺑ ﺪﻝ‬
‫ﺍﻟﻨﻔﺲ ﻭﻫﻮ ﺍﻟﺪّﻳﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٢٦٣/٦‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٢٦/٦‬ﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻋﻠ ﻰ ﺭﺳ ﺎﻟﺔ ﺍﺑ ﻦ ﺃﺑ ﻲ ﺯﻳ ﺪ ﺍﻟﻘﻴﺮﻭﺍﻧ ﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪،١٨٦/٢‬‬
‫ﺍﻟﺘﺠﺮﻳﺪ ﻟﻨﻔﻊ ﺍﻟﻌﺒﻴﺪ ﻟﻠﺒﺠﻴﺮﻣﻲ ‪.١٦٠/٤‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ) ﺃ(‪) ،‬ﺟـ(‪ )،‬ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٢٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٢٠٠/٤‬ﻣﺠﻤﻊ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻟﻠﺒﻐﺪﺍﺩﻱ‪./٣٥٧/‬‬

‫‪٢٤٠‬‬
‫ﺍﻟﺰﻭﺝ ﺫﻣﻴﺎ ً)‪ (١‬ﺇﺗﻔﺎﻗﻲ ﻻ ﺍﺣﺘﺮﺍﺯﻱ ﻓﺎﻟﺤﻜﻢ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ً ﻭﻟﻪ ﺍﻣﺮﺃﺓ ﻧﺼﺮﺍﻧﻴﺔ‬
‫ﻱ")‪.(٣‬‬ ‫)‪(٢‬‬
‫ﻓﺠﺎءﺕ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﺴﻠﻤﺔ ﻭﻗﺎﻟﺖ‪ : /‬ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﻣﻮﺗﻪ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺳﻴﺼﺮﺡ ﺑﻬﺎ ﻗﺮﻳﺒﺎ ً)‪.(٤‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﻛﻮﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺬﻣﻲ ﺍﺗﻔﺎﻗﻴﺎً‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﺘﻘﻴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻜﻢ‪،‬‬
‫ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﻮﻝ ﻟﻪ ﻓﻲ ﻛﻞ ﻣﻦ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺴﺘﻘﻴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﻝ ﺍﻟﻤﺼﻨﻒ‪:‬‬
‫َﻭ َﺧ َﺮ َﺝ ﻋ َْﻦ‬
‫‪ =١٤٨‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ ُﻬ ْﻡ‪.‬‬
‫ﺿﻲ ﺃ َ ْﻥ ﻳَ ُﻛﻭﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭﻟَ َﻬﺎ‪.‬‬ ‫ﺻ َﻝ ْﺍﻟ َﻣ ْﺫ ُﻛ َ‬
‫ﻭﺭ ﻳَ ْﻘﺗ َ ِ‬ ‫‪َ =١٤٩‬ﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﻋ ْﻥ َﻫ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ ﻓِﻳ َﻬﺎ‬ ‫‪َ =١٥٠‬ﻭﺑِ ِﻪ ﻗَﺎ َﻝ ُﺯﻓَ ُﺭ ﺭﺣﻣﻪ ﷲ َﻭ ِﺇﻧﱠ َﻣﺎ ﺧ ََﺭ ُﺟﻭﺍ َ‬
‫ﺕ ِﻓﻲ ْﺍﻟ َﺣﺎ ِﻝ ﻓَﻳَﺛْﺑُﺕُ ﻓِﻳ َﻣﺎ‬ ‫ﺎﻥ ﺛَﺎ ِﺑ ٌ‬‫ﺏ ْﺍﻟ ِﺣ ْﺭ َﻣ ِ‬ ‫ِﻷ َ ْﺟ ِﻝ ﺗ َ ْﺣ ِﻛ ِﻳﻡ ْﺍﻟ َﺣﺎ ِﻝ‪َ ،‬ﻭ ُﻫ َﻭ ﺃ َ ﱠﻥ َ‬
‫ﺳﺑَ َ‬
‫ﺻ ِﻝ َﻣﺎ ﻓِﻲ ْﺍﻟﻳَﺗِﻳ َﻣ ِﺔ َﻭ َ‬
‫ﻏﻳ ِْﺭﻫَﺎ‪.‬‬ ‫ﻋﻠَﻰ ْﺍﻷ َ ْ‬ ‫ﺿﻰ َﻭ ِﻣ ﱠﻣﺎ ﻓَ ﱠﺭﻋْﺗﻪ َ‬ ‫َﻣ َ‬
‫ﺻ ِﻞ ﺍﻟﺦ؛ ﻷﻥ ﻣﺴﺄﻟﺔ ﻣﺎ ﺇﺫﺍ‪ (٥)/‬ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻣﺴﻠﻤﺎ ً ﻟﻴﺴﺖ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻷﺻﻞ‬ ‫َﻫﺬَﺍ ْﺍﻷ َ ْ‬
‫ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﺳﺘﺄﺗﻲ ﻣﻦ "ﺍﻟﻤﺼﻨﻒ" ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎﺑﻴﻦ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﻣﻦ ﺍﻟﻔﺮﻕ ﻣﻦ ﺣﻴﺜﻴﺔ‬
‫)‪(٦‬‬
‫ﺎﺕ‬ ‫ﻋﻠَﻰ َﻫﺬَﺍ ْﺍﻷ َ ْ‬
‫ﺻ ِﻞ ﻗَ ْﻮﻟُ ُﻬ ْﻢ‪ :‬ﻟَ ْﻮ َﻣ َ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻭﻋﺪﻣﻪ ﺣﻴﺚ ﻗﺎﻝ ‪َ )) :‬ﻭ ِﻣ ﱠﻤﺎ ﻓَ ﱠﺮﻋْﺘﻪ َ‬
‫ُﻣ ْﺴ ِﻠ ٌﻢ‪ ((..‬ﺍﻟﺦ‪.‬‬
‫‪  =١٤٨‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ ُﻬ ْﻡ‪ .‬ﻷﻥ ﺍﻟﻤﺮﺃﺓ ﺍﺩﻋﺖ ﻣﺎ ﻫﻮ ﺣﺎﺩﺙ ﻣﻦ ﻛﻞ ﻭﺟﻪ ]ﻷﻥ‬
‫ﺍﻹﺳﻼﻡ‪ (٧)/‬ﺑﻌﺪ ﺍﻟﻜﻔﺮ ﺣﺎﺩﺙ ﻣﻦ ﻛﻞ ﻭﺟﻪ[)‪ ، (٨‬ﻓﻜﺎﻧﺖ ﻣﺪﻋﻴﺔ ﻓﻼ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺇﻻ ﺑﺤﺠﺔ‬
‫ﻱ")‪.(٩‬‬
‫ﻛﻤﺎ ﻓﻲ »ﺍﻟﻤﺤﻴﻂ ﺍﻟﺒﺮﻫﺎﻧﻲ«‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬

‫)‪(١‬ﺍﻟﺬﻣﺔ‪ .‬ﻟﻐﺔ‪ :‬ﺍﻷﻣﺎﻥ ﻭﺍﻟﻌﻬﺪ‪ .‬ﻓﺄﻫ ﻞ ﺍﻟﺬﻣ ﺔ ﺃﻫ ﻞ ﺍﻟﻌﻬ ﺪ‪.‬ﺍﺻ ﻄﻼﺣﺎ‪ :‬ﻋﻨ ﺪ ﺍﻟﻔﻘﻬ ﺎء ﺍﻟ ﺬﻣﻴﻮﻥ‪ ،‬ﻭﺍﻟ ﺬﻣﻲ‬
‫ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺬﻣﺔ ﺃﻱ ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﻹﻣﺎﻡ‪ .‬ﺃﻭ ﻣﻤﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﺑﺎﻷﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻭﻣﺎﻟﻪ ﻧﻈﻴﺮ ﺍﻟﺘﺰﺍﻣ ﻪ‬
‫ﺍﻟﺠﺰﻳ ﺔ‪ ،‬ﻭﻧﻔ ﻮﺫ ﺃﺣﻜ ﺎﻡ ﺍﻹﺳ ﻼﻡ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤ ﺼﺒﺎﺡ ﺍﻟﻤﻨﻴ ﺮ ﻓ ﻲ ﻏﺮﻳ ﺐ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠﻔﻴ ﻮﻣﻲ ‪/‬‬
‫‪ ،/٢١٠‬ﺍﻟﻤﻐﺮﺏ ﻻﺑﻦ ﺍﻟﻤﻄﺮﺯﻱ ‪./١٧٦ /‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٠٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺩ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٨/١‬‬
‫)‪(٤‬ﺃﻱ ﻣﺴﺎﺋﻞ ﺍﻟﻜﻨﺰ ﻓﻲ ﺍﻟﻘﻀﺎء ‪ .٤٣/٧‬ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﺑﻦ ﻧﺠﻴﻢ ﻓﻲ ﺍﻟﻤﺘﻦ‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/٩١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﻳﻘﻮﻝ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٣٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٩‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢١٩/١‬‬

‫‪٢٤١‬‬
‫ﺿﻲ ﺃ َ ْﻥ ﻳَ ُﻛﻭﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗﻭﻟﻬﺎ‪ .‬ﻭﻫﻮ‬ ‫ﺻ َﻝ ْﺍﻟ َﻣ ْﺫ ُﻛ َ‬
‫ﻭﺭ ﻳَ ْﻘﺗ َ ِ‬ ‫‪َ  =١٤٩‬ﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻷ َ ْ‬
‫ﻱ")‪.(١‬‬ ‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ «‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺤﺎ ِﺩ ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺮ ِ‬ ‫»ﺇ َ‬
‫‪َ  =١٥٠‬ﻭﺑِ ِﻪ ﻗَﺎ َﻝ " ُﺯﻓَ ُﺭ"‪ .‬ﻷﻥ ﺍﻹﺳﻼﻡ ﺣﺎﺩﺙ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺤﻮﺍﺩﺙ ﺃﻥ‬
‫ﺗﻀﺎﻑ‬
‫‪.........................................................................................‬‬
‫ﺇﻟﻰ ﺃﻗﺮﺏ ﺃﻭﻗﺎﺗﻬﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﻭﺃﻗﺮﺏ ﺃﻭﻗﺎﺗﻬﺎ ﻣﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﻓﻴﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫"ﺍﻟﻤﺸﺎﻳﺦ"‪ :‬ﺳﺒﺐ ﺍﻟﺤﺮﻣﺎﻥ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﺤﺎﻝ ﻓﻴﺜﺒﺖ ﻓﻴﻤﺎ ﻣﻀﻰ ﺗﺤﻜﻴﻤﺎ ً ﻟﻠﺤﺎﻝ ﻛﻤﺎ ﻓﻲ‬
‫ﺟﺮﻱ ﻣﺎء ﺍﻟﻄﺎﺣﻮﻧﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺪﻓﻊ ﻭﻻ ﻳﺼﻠﺢ ﻟﻼﺳﺘﺤﻘﺎﻕ)‪ (٢‬ﻭﻟﻮ ﻣﺎﺕ‬
‫ﻣﺴﻠﻢ ﻭﺗﺤﺘﻪ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻓﺠﺎءﺕ ﻣﺴﻠﻤﺔ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻗﺎﻟﺖ ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻮﺭﺛﺔ ﺃﺳﻠﻤﺖ ﺑﻌﺪﻩ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﻠﻮﺭﺛﺔ ﺃﻳﻀﺎً‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻝ‪ ،‬ﻷﻥ ﺍﻟﻈﺎﻫﺮ ﻻ ﻳﺼﻠﺢ‬
‫ﻟﻼﺳﺘﺤﻘﺎﻕ ﻭﻣﻘﺼﻮﺩﻫﺎ ﺫﻟﻚ ﻭﺃﻣﺎ ﺍﻟﻮﺭﺛﺔ ﻓﻤﺮﺍﺩﻫﻢ ﺍﻟﺪﻓﻊ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻬﻢ ﻅﺎﻫﺮ)‪ (٣‬ﺍﻟﺤﺪﻭﺙ‬
‫)‪(٥‬‬
‫ﻻ‬ ‫ﺍﻟﻈﺎﻫﺮ‬ ‫ﺃﻥ‬ ‫ﻓﺤﺎﺻﻠﻪ‪/‬‬ ‫ﺃﻳﻀﺎ ً)‪،(٤‬‬
‫‪.........................................................................................‬‬
‫ﻳﺼﻠﺢ ﻟﻼﺳﺘﺤﻘﺎﻕ ﻭﻫﻲ ﺗﺪﻋﻲ ﺑﻪ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ‪]،‬ﻭﻳﺼﻠﺢ ﻟﻠﺪﻓﻊ ﻭﻫﻢ‬
‫ﻳﺪﻋﻮﻥ ﺑﻪ ﺍﻟﺪﻓﻊ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﻢ ﻓﻲ[)‪ (٦‬ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﻓﺈﻥ ﻗﻠﺖ ﻳﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻣﺴﺎﺋﻞ‬

‫)‪(١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺲ ﺍﻟﻤﻮﺿﻊ‪.‬‬

‫)‪(٢‬ﻭﻫﺬﺍ ﻻﺳﺘﺼﺤﺎﺏ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻗﺪ ﺫﻫ ﺐ ﺍﻟﺠﻤﻬ ﻮﺭ ) ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻭﺃﻛﺜ ﺮ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ( ﺇﻟ ﻰ ﺃﻧ ﻪ‬
‫ﺣﺠﺔ ﺳﻮﺍء ﺃﻛﺎﻥ ﻓﻲ ﺍﻟﻨﻔﻲ ﺃﻡ ﺍﻹﺛﺒ ﺎﺕ‪ .‬ﻭﺃﻣ ﺎ ﺍﻟﺤﻨﻔﻴ ﺔ ﻓﻘ ﺪ ﺗﻌ ﺪﺩﺕ ﺍﻵﺭﺍء ﻋﻨ ﺪﻫﻢ ﻓ ﻲ ﺣﺠﻴﺘ ﻪ ﺑ ﻴﻦ‬
‫ﺍﻹﻁﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻣﻨﻊ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ ﻦ ﻗ ﺎﻝ‪ :‬ﺇﻥ ﺍﻻﺳﺘ ﺼﺤﺎﺏ ﺣﺠ ﺔ ﻟﻠ ﺪﻓﻊ ﻭﻟﻠﻨﻔ ﻲ‬
‫ﻻ ﻟﻺﺛﺒﺎﺕ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻳﺼﻠﺢ ﻷﻥ ﻳﺪﻓﻊ ﺑﻪ ﻣﻦ ﺍﺩّﻋﻰ ﺗﻐﻴﺮ ﺍﻟﺤﺎﻝ‪ ،‬ﻹﺑﻘﺎء ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪ .‬ﺃﻱ ﺃﻥ‬
‫ﺍﻻﺳﺘﺼﺤﺎﺏ ﻻ ﻳﺜﺒﺖ ﺑﻪ ﺇﻻ ﺍﻟﺤﻘﻮﻕ ﺍﻟﺴﻠﺒﻴﺔ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﺣﻜﻤﺎ ﺟﺪﻳﺪﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﺘﻤﺮ ﺑﻪ ﺣﻜﻢ ﺍﻟﻌﻘ ﻞ‬
‫ﺑﺎﻹﺑﺎﺣﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺒﺮﺍءﺓ‪ ،‬ﺃﻭ ﺑﺒﻘﺎء ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﺑﺸﻲء ﺑﻨﺎء ﻋﻠﻰ ﺗﺤﻘﻖ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺭﺑﻂ ﺑ ﻪ‬
‫ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪ .‬ﻓﺒﻘﺎء ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺇﻧﻤﺎ ﻳ ﺴﺘﻨﺪ ﺇﻟ ﻰ ﻣﻮﺟ ﺐ ﺍﻟﺤﻜ ﻢ‪ ،‬ﻻ ﺇﻟ ﻰ ﻋ ﺪﻡ ﺍﻟﻤﻐﻴ ﺮ‪ ،‬ﻭﻟﻬ ﺬﺍ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻻﺳﺘﺼﺤﺎﺏ ﺣﺠﺔ ﻹﺑﻘﺎء ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻻ ﻹﺛﺒﺎﺕ ﻣﺎ ﻟﻢ ﻳﻜﻦ‪.‬‬
‫ﻓﺎﻻﺳﺘ ﺼﺤﺎﺏ ﻟﺒ ﺮﺍءﺓ ﺫﻣ ﺔ ﻟ ﻴﺲ ﺑﺤﺠ ﺔ ﻟﺒﺮﺍءﺗﻬ ﺎ ﺣﻘ ﺎ‪ ،‬ﺑ ﻞ ﻳ ﺼﻠﺢ ﻓﻘ ﻂ ﻟﻤﺪﺍﻓﻌ ﺔ ﺍﻟﺨ ﺼﻢ ﺍﻟ ﺬﻱ‬
‫ﻳﺪﻋﻲ ﺷﻐﻞ ﻫﺬﻩ ﺍﻟﺬﻣﺔ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻳﺜﺒﺖ ﺩﻋﻮﺍﻩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﻋ ﻼﻡ ﺍﻟﻤ ﻮﻗﻌﻴﻦ ﻋ ﻦ ﺭﺏ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ﻻﺑ ﻦ‬
‫ﻗ ﻴﻢ ﺍﻟﺠﻮﺯﻳ ﺔ ‪٢٥٥/١‬ﻭ‪ ،٢٥٦‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،١٥/٨‬ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﻻﺑﻦ ﺃﻣﻴ ﺮ ﺣ ﺎﺝ‪ ،٢٩٠/١‬ﺷ ﺮﺡ ﺍﻟﻜﻮﻛ ﺐ ﺍﻟﻤﻨﻴ ﺮ ﻟﻠﻔﺘ ﻮﺣﻲ ‪ ،٥٩٠‬ﺣﺎﺷ ﻴﺔ ﺍﻟﻌﻄ ﺎﺭ ﻋﻠ ﻰ‬
‫ﺷﺮﺡ ﺍﻟﺠﻼﻝ ﺍﻟﻤﺤﻠﻲ ‪.٣٨٨/٢‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻭ)ﺏ( ﻭ)ﺟـ( ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٢٠٠/٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٣٤٠/٧‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٣٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪ )،‬ﺏ(‪.‬‬

‫‪٢٤٢‬‬
 ‫ﺫﻛﺮﺕ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﻘﺾ)‪.(١‬‬
‫ﻓﻤﻨﻬﺎ‪ :‬ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪ ﺭﺟﻞ ﻋﺒﺪ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻓﻘﺄﺕ ﻋﻴﻨﻪ ﻭﻫﻮ ﻓﻲ ﻣﻠﻚ ﺍﻟﺒﺎﺋﻊ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻤﺸﺘﺮﻱ ﻓﻘﺄﺗﻪ ﻭﻫﻮ ﻓﻲ ﻣﻠﻜﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻟﻠﻤﺸﺘﺮﻱ‪ ،‬ﻓﻴﺄﺧﺬ ﺃﺭﺷﻪ ﻣﻨﻪ‪ ،‬ﻭﺟﻪ‬
‫ﺍﻹﻳﺮﺍﺩ ﺃﻧﻪ ﺍﺳﺘﺤﻖ ﺑﺎﻟﻈﺎﻫﺮ)‪.(٢‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺆﺟﺮ ﻭﺍﻟﻤﺴﺘﺄﺟﺮ ﻓﻲ ﺟﺮﻳﺎﻥ ﻣﺎء ﺍﻟﻄﺎﺣﻮﻧﺔ‪ ،‬ﻭ َﺣ ﱠﻜﻤﺎ‬
‫ﺍﻟﺤﺎ َﻝ ﻭﻛﺎﻥ‪ (٣)/‬ﺟﺎﺭﻳﺎ ً ﻓﻲ ﺍﻟﺤﺎﻝ ﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﺑﻬﺬﺍ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺍﺩﻋﺖ ﺃﻥ ﺯﻭﺟﻬﺎ ﺃﺑﺎﻧﻬﺎ ﻓﻲ ﺍﻟﻤﺮﺽ ﻭﺻﺎﺭ ﻓﺎﺭﺍً‪ ،‬ﻭﻗﺎﻟﺖ‬
‫ﺍﻟﻮﺭﺛﺔ‪ :‬ﺃﺑﺎﻧﻬﺎ ﻓﻲ ﺍﻟﺼﺤﺔ ﻓﻼ ﺗﺮﺙ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻓﺘﺮﺙ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺗﺮﺩ ﻋﻠﻰ ﻗﻮﻟﻜﻢ ﺍﻟﻈﺎﻫﺮ ﻻ ﻳﺼﻠﺢ ﺣﺠﺔ ﻟﻼﺳﺘﺤﻘﺎﻕ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺃَﺟﻴﺐ ﻋﻦ‪ (٤)/‬ﺫﻟﻚ‪:‬‬
‫ﻓﺎﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺃﻧﻬﺎ ﻻ ﺗﺮﺩ ﻷﻧﺎ ﻧﻘﻮﻝ‪] :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‬
‫ﻟﺮﺟﻞ ﻭﺇﺭﺛﻪ ﻟﻐﻴﺮﻩ ﻓﻠﻬﺬﺍ ﺍﺳﺘﺤﻘﻪ ﻫﻮ‪.‬‬
‫ﻭﺍﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﻬﺎ ﻻ ﺗﺮﺩ ﻷﻧﺎ ﻧﻘﻮﻝ ﺇﻧﻬﺎ[ )‪(٥‬ﻻ ﻳﺴﺘﺤﻖ ﺑﺎﻟﻈﺎﻫﺮ ﺇﺫﺍ ﻟﻢ‬
‫ﻳﻜﻦ ﺳﺒﺐ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻣﻮﺟﻮﺩﺍ ً‪ (٦)/‬ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻣﻮﺟﻮﺩﺍ ً ﺑﻴﻘﻴﻦ‪،‬‬
‫ﻓﻴﺴﺘﺤﻖ ﺑﻪ‪ ،‬ﻓﻬﻨﺎ ﺳﺒﺐ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻭﻫﻮ ﻋﻘﺪ ﺍﻹﺟﺎﺭﺓ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺴﺒﺐ ﻭﻫﻮ ﻣﻠﻚ ﺍﻟﺮﻗﺒﺔ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﺤﺎﻝ ﺑﺨﻼﻑ ﺍﻟﺰﻭﺟﻴﺔ ﻓﻲ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﻤﻴﺮﺍﺙ ﻓﺈﻧﻬﺎ ﻟﻴﺴﺖ ﺑﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﺍﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻧﻬﺎ ﻻ ﺗﺮﺩ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻤﺎ ﺗﺮﺙ؛ ﻷﻧﻬﺎ ﺗﻨﻜﺮ ﺍﻟﻤﺎﻧﻊ‬

‫)‪(١‬ﺍﻟﻨﻘﺾ ﻓﻲ ﺍﻟﻠﻐ ﺔ‪ :‬ﺇﻓ ﺴﺎﺩ ﻣ ﺎ ﺃﺑ ﺮﻡ ﻣ ﻦ ﻋﻘ ﺪ ﺃﻭ ﺑﻨ ﺎء ﺃﻭ ﻋﻬ ﺪ‪ ،‬ﻭﻳ ﺄﺗﻲ ﺑﻤﻌﻨ ﻰ ﺍﻟﻬ ﺪﻡ‪ ،‬ﻳﻘ ﺎﻝ‪ :‬ﻧﻘ ﺾ‬
‫ﺍﻟﺒﻨﺎء ﺃﻱ ﻫﺪﻣ ﻪ‪ .‬ﻭﺍﻟ ﻨﻘﺾ ﺍﺻ ﻄﻼﺣﺎ‪ :‬ﺃﻥ ﻳﻮﺟ ﺪ ﺍﻟﻮﺻ ﻒ ﺍﻟﻤ ﺪﻋﻰ ﻋﻠﻴﺘ ﻪ ﻭﻳﺘﺨﻠ ﻒ ﺍﻟﺤﻜ ﻢ ﻋﻨ ﻪ‪،‬‬
‫ﻭﻣﺜﺎﻟ ﻪ ﻗﻮﻟﻨ ﺎ‪ :‬ﻣ ﻦ ﻟ ﻢ ﻳﺒﻴ ﺖ ﺍﻟﻨﻴ ﺔ ﺗﻌ ﱠﺮﻯ ﺃﻭﻝ ﺻ ﻮﻣﻪ ﻋﻨﻬ ﺎ ﻓ ﻼ ﻳ ﺼﺢ‪ ،‬ﻷﻥ ﺍﻟ ﺼﻮﻡ ﻋﺒ ﺎﺭﺓ ﻋ ﻦ‬
‫ﺇﻣﺴﺎﻙ ﺍﻟﻨﻬﺎﺭ َﺟﻤﻴﻌﻪ ﻣﻊ ﺍﻟﻨﻴﺔ‪ ،‬ﻓﻴﺠﻌ ﻞ ﺍﻟﻌ ﺮﺍء ﻋ ﻦ ﺍﻟﻨﻴ ﺔ ﻓ ﻲ ﺃﻭﻝ ﺍﻟ ﺼﻮﻡ ﻋﻠ ﺔ ﺑﻄﻼﻧﻬ ﺎ‪ ،‬ﻓﻴﻘ ﻮﻝ‬
‫ْﺍﻟ َﺨ ﺼﻢ‪ :‬ﻣ ﺎ ﺫﻛ ﺮﺕ ﻣﻨﻘ ﻮﺽ ﺑ ﺼﻮﻡ ﺍﻟﺘﻄ ﻮﻉ ﻓﺈﻧ ﻪ ﻳ ﺼﺢ ﻣ ﻦ ﻏﻴ ﺮ ﺗﺒﻴﻴ ﺖ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺃﺻ ﻮﻝ‬
‫ﺍﻟﺴﺮﺧ ﺴﻲ ‪ ،٢٠٨/٢‬ﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ ‪ ،١٦٩/٢‬ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ‬
‫ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ﻻﺑ ﻦ ﺃﻣﻴ ﺮ ﺣ ﺎﺝ‪ ،٢٦٣/٣‬ﺣﺎﺷ ﻴﺔ ﺍﻟﻌﻄ ﺎﺭ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﺠ ﻼﻝ ﺍﻟﻤﺤﻠ ﻲ ‪،٣٤٠/٢‬‬
‫ﺍﻟﻤﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﻟﻲ ‪ ،٣٣٢‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ‪.٤٩٣‬‬
‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٢٠٠/٤‬ﻣﺠﻤﻊ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻟﻠﺒﻐﺪﺍﺩﻱ‪./٣٥٧/‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٠٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٣٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٩٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٤٣‬‬
 ‫ﻭﻫﻮ ﺍﻟﻄﻼﻕ ﻓﻲ ﺍﻟﺼﺤﺔ ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ ﻓﺘﺮﺙ‪.‬ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ")‪.(١‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﺎﻟﻘﻮﻝ ﻟﻠﻮﺭﺛﺔ ﺃﻳﻀﺎ ً ﻭﻻ ﻳﺤﻜﻢ)‪ (٢‬ﺍﻟﺤﺎﻝ ﻷﻥ ﺍﻟﻈﺎﻫﺮ ﻻ ﻳﺼﻠﺢ‬
‫ﻟﻼﺳﺘﺤﻘﺎﻕ ﺍﻟﺦ‪ .‬ﻳﺮﻳﺪ ﺑﺎﻟﻈﺎﻫﺮ ﻧﻔﺲ ﺗﺤﻜﻴﻢ ﺍﻟﺤﺎﻝ ﺑﺨﻼﻑ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻈﺎﻫﺮ ﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻟﺪﻓﻊ ﺍﻟﺦ‪ .‬ﻓﺈﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺇﺿﺎﻓﺔ ﺍﻟﺤﺎﺩﺙ ﺇﻟﻰ ﺃﻗﺮﺏ ﺃﻭﻗﺎﺗﻪ‪.‬‬
‫ﺎﺕ ﻓَﻘَﺎ َﻝ ْﺍﻟ ُﻣﻘَ ﱡﺭ ﻟَﻪُ‪ :‬ﺃَﻗَ ﱠﺭ ِﻓﻲ ﺍﻟ ِ ّ‬
‫ﺻ ﱠﺣ ِﺔ‪.‬‬ ‫‪َ =١٥١‬ﻭﻟَ ْﻭ ﺃَﻗَ ﱠﺭ ْﺍﻟ َﻭ ِﺍﺭ ُ‬
‫ﺙ‪ ،‬ﺛ ُ ﱠﻡ َﻣ َ‬
‫ﺕ ْﺍﻟ َﻭ َﺭﺛَﺔُ ِﻓﻲ َﻣ َﺭ ِ‬
‫ﺿ ِﻪ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟ َﻭ َﺭﺛ َ ِﺔ‪.‬‬ ‫‪َ =١٥٢‬ﻭﻗَﺎﻟَ ِ‬
‫‪َ  =١٥١‬ﻭﻟَ ْﻭ ﺃَﻗَ ﱠﺭ ْﺍﻟ َﻭ ِﺍﺭ ُ‬
‫ﺙ ﺍﻟﺦ‪.‬ﻗﻴﻞ‪ :‬ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺗﺸﻜﻞ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ))ﻣﺎ ﻟﻮ‬
‫ﻭﻫﺒﺖ ﻣﻬﺮﻫﺎ ﻟﺰﻭﺟﻬﺎ ﻭﻣﺎﺗﺖ((‪ ،‬ﻓﻘﺎﻝ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﺍﻟﻮﺭﺛﺔ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻤﺮﺽ‪،‬‬
‫ﻓﺎﻟﻘﻮﻝ ﻟﻠﺰﻭﺝ ﻛﻤﺎ ﻓﻲ »ﺍﻟﻜﻨﺰ«)‪ (٣‬ﻭﻏﻴﺮﻩ)‪ (٤‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻹﻗﺮﺍﺭ‬
‫ﺍﻟﺤﻜﻢ ﻛﺬﻟﻚ ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻟﻜﻦ ﻓﻲ »ﺍﻟﺨﺎﻧﻴﺔ«)‪ (٥‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﺍﻟﻤﻌﺘﻤﺪ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ‬
‫ﺍﻟﻮﺭﺛﺔ ﻻ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻴﻨﺪﻓﻊ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﻳﺼﻴﺮ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﻭﺍﺣﺪ‬
‫ﻱ")‪.(٦‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺕ ْﺍﻟ َﻭ َﺭﺛَﺔُ ﻓِﻲ َﻣ َﺭ ِ‬
‫ﺿ ِﻪ ﺍﻟﺦ‪ .‬ﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺑﻄﻼﻥ ﺇﻗﺮﺍﺭ‬ ‫‪َ  =١٥٢‬ﻭﻗَﺎﻟَ ِ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﺃﻭ ﻣﻊ ﺃﺟﻨﺒﻲ ﺑﻌﻴﻦ ﺃﻭ ﺩﻳﻦ ﺇﻻ ﺃﻥ ﻳﺼﺪﻗﻪ ﺑﻘﻴﺔ ﺍﻟﻮﺭﺛﺔ‬ ‫ﺑﻤﻔﺮﺩﻩ‪/‬‬ ‫ﺍﻟﻤﺮﻳﺾ ﻟﻮﺍﺭﺛﻪ‬
‫ﻣﺎ ﺇﺫﺍ ﺃﻗﺮ ﻟﻪ ﺑﻮﺩﻳﻌﺔ‬
‫‪َ =١٥٣‬ﻭ ْﺍﻟﺑَ ِﻳّﻧَﺔُ ﺑَ ِﻳّﻧَﺔُ ْﺍﻟ ُﻣﻘَ ِ ّﺭ ﻟَﻪُ‪َ ،‬ﻭ ِﺇ ْﻥ ﻟَ ْﻡ ﻳُ ِﻘ ْﻡ ﺑَ ِﻳّﻧَﺗَﻪُ َﻭﺃ َ َﺭﺍ َﺩ ﺍ ْﺳﺗِ ْﺣ َﻼﻓَ ُﻬ ْﻡ ﻓَﻠَﻪُ‬
‫ﺫَ ِﻟ َﻙ‪.‬‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٤‬ﺏ(‪.‬‬
‫)‪(٢‬ﻓﻲ )ﺃ(‪)،‬ﺟـ(‪)،‬ﺩ( ﺗﺤﻜﻢ‪.‬‬
‫)‪(٣‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٦٢/٣‬‬
‫)‪(٤‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٢٣/٦‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٤٤٣/٦‬ﺭﺩ‬
‫ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٧٤٤/٦‬‬
‫)‪(٥‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١٤٧/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪٢١٩/١‬ﻭ‪.٢٢٠‬‬
‫)‪(٧‬ﺇﻗﺮﺍﺭ ﺍﻟﻤﺮﻳﺾ ﻟﻮﺍﺭﺛﻪ‪ :‬ﺇﻗﺮﺍﺭ ﺍﻟﻤﺮﻳﺾ ﻟﻮﺍﺭﺙ ﺑﺎﻁﻞ ﺇﻻ ﺃﻥ ﻳﺼﺪﻗﻪ ﺍﻟﻮﺭﺛﺔ ﺃﻭ ﻳﺜﺒﺖ ﺑﺒﻴﻨﺔ ﻋﻨ ﺪ‬
‫ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﻓﻲ ﻗ ﻮﻝ ﻟﻠ ﺸﺎﻓﻌﻴﺔ‪.‬ﻭﻋﻨ ﺪ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺇﻥ ﻛ ﺎﻥ ﻣﺘﻬﻤ ﺎ ﻓ ﻲ ﺇﻗ ﺮﺍﺭﻩ‬
‫ﻛﺄﻥ ﻳﻘﺮ ﻟﻮﺍﺭﺙ ﻗﺮﻳﺐ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺑﻌﺪ ﺃﻭ ﺍﻟﻤﺴﺎﻭﻱ ﻛﻤﻦ ﻟﻪ ﺑﻨﺖ ﻭﺍﺑﻦ ﻋﻢ ﻓﺄﻗﺮ ﻻﺑﻨﺘﻪ ﻟ ﻢ ﻳﻘﺒ ﻞ‪،‬‬
‫ﻭﺇﻥ ﺃﻗﺮ ﻻﺑﻦ ﻋﻤﻪ ﻗﺒﻞ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺘﻬﻢ ﻓﻲ ﺃﻧ ﻪ ﻳُ ﺰﺭﻱ ﺍﺑﻨﺘ ﻪ ﻭﻳﻮﺻ ﻞ ﺍﻟﻤ ﺎﻝ ﺇﻟ ﻰ ﺍﺑ ﻦ ﻋﻤ ﻪ‪ .‬ﻭﻋﻠ ﺔ‬
‫ﻣﻨ ﻊ ﺍﻹﻗ ﺮﺍﺭ ﺍﻟﺘﻬﻤ ﺔ ﻓ ﺎﺧﺘﺺ ﺍﻟﻤﻨ ﻊ ﺑﻤﻮﺿ ﻌﻬﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‪ ،٣١/١٨‬ﺑ ﺪﺍﺋﻊ‬
‫ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٢٢٧/٧‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٢٢٠/٧‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ‬
‫ﺍﻟﻜﺒﻴﺮ ‪ ،٣٩٩/٣‬ﻭ ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ ‪ ،٢١١/٨‬ﻭﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠﺮﻣﻠ ﻲ ‪،٨٢/٥‬‬
‫ﻭﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٢٤/٥‬ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٣٥/١٢‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٣٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪٢٤٤‬‬
‫ﺻ َﺭﺍ ِﻧﻳﱠﺔٌ‬ ‫ﺻ ِﻝ ﻗَ ْﻭﻟُ ُﻬ ْﻡ‪ :‬ﻟَ ْﻭ َﻣ َ‬
‫ﺎﺕ ُﻣ ْﺳ ِﻠ ٌﻡ َﻭﺗ َ ْﺣﺗَﻪُ ﻧَ ْ‬ ‫ﻋﻠَﻰ َﻫﺫَﺍ ْﺍﻷ َ ْ‬ ‫َﻭ ِﻣ ﱠﻣﺎ ﻓَ ﱠﺭ ْﻋﺗﻪ َ‬
‫ﺕ‪ :‬ﺃ َ ْﺳﻠَ ْﻣﺕ ﻗَ ْﺑ َﻝ َﻣ ْﻭﺗِ ِﻪ‪َ ،‬ﻭﻗَﺎﻟَﺕ ْﺍﻟ َﻭ َﺭﺛَﺔُ‪ :‬ﺃ َ ْﺳﻠَ َﻣ ْ‬
‫ﺕ‬ ‫ﺕ ُﻣ ْﺳ ِﻠ َﻣﺔً ﺑَ ْﻌ َﺩ َﻣ ْﻭﺗِ ِﻪ َﻭﻗَﺎﻟَ ْ‬
‫ﻓَ َﺟﺎ َء ْ‬
‫ﺷﺗﱠﻰ‪.‬‬ ‫ﺳﺎﺋِ َﻝ َ‬ ‫ﻲ ﻓِﻲ َﻣ َ‬ ‫ﺑَ ْﻌ َﺩ َﻣ ْﻭﺗِ ِﻪ ‪ =١٥٤‬ﻓَﺎ ْﻟﻘَ ْﻭ ُﻝ ﻟَ ُﻬ ْﻡ َﻛ َﻣﺎ ﺫَ َﻛ َﺭﻩُ ﱠ‬
‫ﺍﻟﺯ ْﻳﻠَ ِﻌ ﱡ‬
‫ﻣﻌﺰﻳﺎ ً »ﻟﻠﺠﻮﻫﺮﺓ«)‪.(٢‬ﻭﺍﻟﻌﺒﺮﺓ ﻟﻜﻮﻧﻪ ﻭﺍﺭﺛﺎ ً‬ ‫)‪(١‬‬
‫ﻣﺴﺘﻬﻠﻜﺔ ﻛﻤﺎ ﻓﻲ »ﺍﻟﺘﻨﻮﻳﺮ ﻭﺷﺮﺣﻪ«‬
‫ﻭﻗﺖ ﺍﻟﻤﻮﺕ ﻻ ﻭﻗﺖ ﺍﻹﻗﺮﺍﺭ‪.‬‬
‫ﻓﺒﻴﻨﺘﻪ ﺃﻳﻀﺎ ً ﻛﻤﺎ ﻓﻲ‬ ‫)‪(٤‬‬
‫‪َ  =١٥٣‬ﻭ ْﺍﻟﺑَ ِﻳّﻧَﺔُ ﺑَ ِﻳّﻧَﺔُ ْﺍﻟ ُﻣﻘَ ِ ّﺭ ﻟَﻪُ‪ .‬ﻭﻟﻮ ﺃﻗﺎﻣﺎ)‪ (٣‬ﺑﻴﻨﺔ‪/‬‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥‬‬
‫»ﺍﻟﺨﻼﺻﺔ« ﻭﺳﻴﺬﻛﺮﻩ ﻓﻲ‪ /‬ﺍﻹﻗﺮﺍﺭ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻲ ")‪ .(٧‬ﻗﺎﻝ ﻓﻲ »ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫‪  =١٥٤‬ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَ ُﻬ ْﻡ‪َ .‬ﻛ َﻣﺎ ﺫَ َﻛ َﺭﻩُ " ﱠ‬
‫ﺍﻟﺯ ْﻳﻠَ ِﻌ ﱡ‬
‫ﺍﻟﻜﺒﻴﺮ«‪ :‬ﻭﻻ ﻣﻴﺮﺍﺙ ﻟﻬﺎ ﻭﻻ ﺗﺠﻌﻞ ﺍﻟﺤﺎﻝ ﺣﻜﻤﺎً؛ ﻷﻥ ﺍﻟﺤﺎﻝ ﻅﺎﻫﺮ ﻓﻲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ‬
‫ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻓﻴﺼﺒﺢ ﺍﻟﺘﻤﺴﻚ ﺑﻪ ﻓﻲ ﺍﻟﺪﻓﻊ ﻻ ﻓﻲ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻭﺍﻟﻮﺭﺛﺔ ﺍﻟﺪﺍﻓﻌﻮﻥ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻓﻘﺎﻟﺖ ﺍﻣﺮﺃﺗﻪ‪ :‬ﻗﺪ ﻛﺎﻥ ﻁﻠﻘﻨﻲ ﺛﻼﺛﺎ ً ﻓﻲ‬
‫ﻣﺮﺽ‬
‫‪.........................................................................................‬‬

‫ﺍﻟﻤﻮﺕ)‪ ،(٨‬ﻭﻣﺎﺕ ﻭﺃﻧﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻭﻟﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻮﺭﺛﺔ‪ :‬ﻁﻠﻘﻚ ﻓﻲ ﺻﺤﺔ ﻭﻻ‬

‫)‪(١‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻷﺑﺼﺎﺭ ‪ ) ٦١٤/٥‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫)‪(٢‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪.٢٥٧/١‬‬
‫)‪(٣‬ﻓﻲ )ﺩ( ﺃﻗﺎﻡ‪.‬‬
‫)‪(٤‬ﺑﺪﻳﺔ ‪ ٢٣٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٠٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٠/١‬‬
‫)‪(٧‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٩٩/٤‬‬
‫)‪(٨‬ﺣﻜ ﻢ ﻁ ﻼﻕ ﺍﻟﻤ ﺮﻳﺾ ﻣ ﺮﺽ ﺍﻟﻤ ﻮﺕ‪ :‬ﺍﻟﻤﻘ ﺼﻮﺩ ﺑﻤ ﺮﻳﺾ ﺍﻟﻤ ﻮﺕ‪ :‬ﻫ ﻮ ﺍﻟﻤ ﺮﺽ ﺍﻟ ﺬﻱ ﻳﻌﺠ ﺰ‬
‫ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﻣﻤﺎﺭﺳﺔ ﺃﻋﻤﺎﻟﻬﻤﺎ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻭﻳﺘﺼﻞ ﺑ ﻪ ﺍﻟﻤ ﻮﺕ ﻗﺒ ﻞ ﻣ ﻀﻲ ﺳ ﻨﺔ ﻣ ﻦ ﺑﺪﺋ ﻪ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺣﺎﻟﺔ ﺗﺰﺍﻳﺪ ﺃﻭ ﺗﻐﻴﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺘﺰﺍﻳﺪ ﺍﻋﺘﺒ ﺮ ﻣ ﺮﺽ ﻣ ﻮﺕ ﻣ ﻦ ﺗ ﺎﺭﻳﺦ ﺍﺷ ﺘﺪﺍﺩﻩ ﺃﻭ‬
‫ﺗﻐﻴﺮﻩ ﻭﻟﻮ ﺩﺍﻡ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﻠﻲ ﺣﻴﺪﺭ ‪.١٣٧/٤‬‬
‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﻁﻠﻖ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻄﻼﻗﻪ ﻧﺎﻓﺬ ﻛﺎﻟ ﺼﺤﻴﺢ‪ ،‬ﻓ ﺈﻥ ﻣ ﺎﺕ ﻣ ﻦ‬
‫ﺫﻟﻚ ﺍﻟﻤﺮﺽ ﻭﺭﺛﺘﻪ ﺍﻟﻤﻄﻠﻘﺔ ﻣﺎﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ ﻣﻦ ﻁﻼﻕ ﺭﺟﻌﻲ‪ ،‬ﻛﻤﺎ ﺗﺮﺛﻪ ﻓﻴﻬﺎ ﻓﻲ ﻁﻼﻗﻬ ﺎ ﻓ ﻲ‬
‫ﺣ ﺎﻝ ﺍﻟ ﺼﺤﺔ‪،‬ﻷﻥ ﺍﻟﺮﺟﻌﻴ ﺔ ﺯﻭﺟ ﺔ ﻳﻠﺤﻘﻬ ﺎ ﻁ ﻼﻕ ﺍﻟ ﺰﻭﺝ ﻭﻅﻬ ﺎﺭﻩ ﻭﺇﻳ ﻼﺅﻩ‪ ،‬ﻭﻳﻤﻠ ﻚ ﺇﻣ ﺴﺎﻛﻬﺎ‬
‫ﺑﺎﻟﺮﺟﻌ ﺔ ﻭﻟ ﻮ ﺑﻐﻴ ﺮ ﺭﺿ ﺎﻫﺎ‪ ،‬ﻭﻻ ﻭﻟ ﻲ ﻭﻻ ﺷ ﻬﻮﺩ ﻭﻻ ﺻ ﺪﺍﻕ‪.‬ﺃﻣ ﺎ ﺇﻥ ﻁﻠﻘﻬ ﺎ ﻓ ﻲ ﺣ ﺎﻝ ﺍﻟ ﺼﺤﺔ‬
‫ﻁﻼﻗﺎ ﺑﺎﺋﻨﺎ ﺃﻭ ﺭﺟﻌﻴﺎ ﻓﺒﺎﻧﺖ ﻣﻨﻪ ﺑﺎﻧﻘﻀﺎء ﻋﺪﺗﻬﺎ‪ ،‬ﻓﻠﻢ ﻳﺘﻮﺍﺭﺛﺎ ﺍﺟﻤﺎﻋﺎ‪.‬‬
‫ﻭﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﻁﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﻣﺮﺽ ﺍﻟﻤ ﻮﺕ ﺛ ﻢ ﻣﺎﺗ ﺖ ﻟ ﻢ ﻳﺮﺛﻬ ﺎ‪،‬‬
‫ﻭﺇﻥ ﻣﺎﺗﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﺭﺙ ﺍﻟﺰﻭﺟ ﺔ ﺍﻟﻤﻄﻠﻘ ﺔ ﻁﻼﻗ ﺎ ً ﺑﺎﺋﻨ ﺎ ً ﺇﺫﺍ ﻣ ﺎﺕ ﺍﻟ ﺰﻭﺝ ﻓ ﻲ ﺃﺛﻨ ﺎء‬

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‫ﻣﻴﺮﺍﺙ ﻟﻚ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻛﻤﺎ ﻟﻮ ﻗﺎﻟﺖ‪ :‬ﻁﻠﻘﻨﻲ ﻭﻫﻮ ﻧﺎﺋ ٌﻢ ﻭﻗﺎﻝ ﺍﻟﻮﺭﺛﺔ‪ :‬ﻁﻠﻘﻚ ﻓﻲ‬
‫ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﺒﻴﺮﻱ"‪ .‬ﻭﻧﻘﻞ ﻋﻦ »ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ« ﺃﻧﻬﺎ ﻟﻮ‬
‫ﻛﺎﻧﺖ ﺃﻣﺔ ﻭﻗﺎﻟﺖ ﺃﻋﺘﻘﺖ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻟﻢ ﺗﺼﺪﻕ)‪ ،(١‬ﻭﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻝ ﻣﻮﻻﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻟﻮ ﻛﺎﻧﺖ ﻛﺎﻓﺮﺓ ﻓﺎﺩﻋﺖ‪ (٢)/‬ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻋ ْﺯ ِﻟ ِﻪ ِﻟ َﺭ ُﺟ ٍﻝ‪:‬‬
‫ﺎﺿﻲ ﺑَ ْﻌ َﺩ َ‬‫ﺻ ِﻝ ‪ =١٥٥‬ﻟَ ْﻭ ﻗَﺎ َﻝ ْﺍﻟﻘَ ِ‬ ‫ﻋ ْﻥ َﻫﺫَﺍ ْﺍﻷ َ ْ‬ ‫َﻭ ِﻣ ﱠﻣﺎ ﺧ ََﺭ َﺝ َ‬
‫ﺍﻟﺭ ُﺟ ُﻝ‪ :‬ﺃ َ َﺧ ْﺫﺗ َﻬﺎ‬
‫ﻋﻠَﻳْﻙ‪ ،‬ﻓَﻘَﺎ َﻝ ﱠ‬ ‫ﺿﻳْﺕ ﺑِ َﻬﺎ َ‬ ‫ﺃ َ َﺧ ْﺫﺕ ِﻣ ْﻧﻙ ﺃ َ ْﻟﻔًﺎ َﻭ َﺩﻓَ ْﻌﺗ َﻬﺎ ﺇﻟَﻰ ﺯَ ْﻳ ٍﺩ ﻗَ َ‬
‫ِﺙ‪ ،‬ﻓَ َﻛﺎﻥَ‬ ‫ﺎﺿﻲ َﻣ َﻊ ﺃ َ ﱠﻥ ْﺍﻟ ِﻔ ْﻌ َﻝ َﺣﺎﺩ ٌ‬ ‫ﺻ ِﺣﻳ ُﺢ ﺃ َ ﱠﻥ ْﺍﻟﻘَ ْﻭ َﻝ ِﻟ ْﻠﻘَ ِ‬ ‫ﻅ ْﻠ ًﻣﺎ ﺑَ ْﻌ َﺩ ْﺍﻟﻌَ ْﺯ ِﻝ ﻓَﺎﻟ ﱠ‬
‫ُ‬
‫ﺽ‬ ‫ﺏ‪ ،‬ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ‪َ ،‬ﻭ ُﻫ َﻭ َﻭ ْﻗﺕُ ْﺍﻟﻌَ ْﺯ ِﻝ‪َ ،‬ﻭ ِﺑ ِﻪ ﻗَﺎ َﻝ ْﺍﻟﺑَ ْﻌ ُ‬ ‫ﺎﻑ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬‫ﺿ َ‬ ‫ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳُ َ‬
‫ﻲ ﺃ َ ْﺳﻧَ َﺩﻩُ ﺇﻟَﻰ َﺣﺎﻟَ ٍﺔ‬ ‫ﻲ‪ ،‬ﻟَ ِﻛ ﱠﻥ ْﺍﻟ ُﻣ ْﻌﺗ َ َﻣ َﺩ ْﺍﻷ َ ﱠﻭ ُﻝ ؛ ِﻷ َ ﱠﻥ ْﺍﻟﻘَ ِ‬
‫ﺎﺿ َ‬ ‫ﺳ َﺭ ْﺧ ِﺳ ﱡ‬
‫ﺎﺭﻩُ ﺍﻟ ﱠ‬ ‫َﻭ ْ‬
‫ﺍﺧﺗ َ َ‬
‫ﺎﻥ‪.‬‬
‫ﺿ َﻣ ِ‬‫ُﻣﻧَﺎﻓِﻳَ ٍﺔ ِﻟﻠ ﱠ‬
‫ﺃﻣﺎ ﻟﻮ ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻬﺎ ﻛﻔﺮ ﻭﻻ ﺭﻕ ﻓﺎﺩﻋﺖ ﺍﻟﻮﺭﺛﺔ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻛﺬﻟﻚ‪ ،‬ﻭﻗﺎﻟﺖ ﻫﻲ‪:‬‬
‫ﻣﺎﺯﻟﺖ ﻋﻠﻰ ﺣﺎﻟﺘﻲ ﻫﺬﻩ ﺣﺮﺓ ﻣﺴﻠﻤﺔ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‪.‬‬
‫‪ ‬ﺃﻋﺘﻘﺖ ﻓﻲ ﺣﻴﺎﺗﻪ‪ .‬ﺃﻱ ﺍﺩﻋﺖ ﺍﻟﻌﺘﻖ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻮﺭﺛﺔ‪:‬‬
‫ﺇﻧﻤﺎ ﻋﺘﻘﺖ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻻ ﺗﺼﺪﻕ ﻭﻻ ﻳﻘﺒﻞ ﻗﻮﻝ ﻣﻮﻻﻫﺎ‪ :‬ﺇﻧﻲ ﺃﻋﺘﻘﺘﻬﺎ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﺰﻭﺝ‪.‬‬
‫‪ ‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ ﻛﺎﻓﺮﺓ ﻓﺎﺩﻋﺖ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻱ ﺍﺩﻋﺖ ﺃﻧﻬﺎ ﺃﺳﻠﻤﺖ ﻗﺒﻞ‬
‫ﻣﻮﺗﻪ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻮﺭﺛﺔ ﺇﻧﻤﺎ ﺃﺳﻠﻤﺖ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺃﻣﺎ ﻟﻮ ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻬﺎ ﻛﻔﺮ ﻭﻻ ﺭﻕ‪ ،‬ﻓﺎﺩﻋﺖ ﺍﻟﻮﺭﺛﺔ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﺃﻱ‬
‫ﻛﺎﻧﺖ ﻭﻗﺖ ]ﻣﻮﺕ[)‪ (٣‬ﺍﻟﺰﻭﺝ ﻛﺎﻓﺮﺓ ﺃﻭ ﺭﻗﻴﻘﺔ‪.‬‬
‫ﻋ ْﺯ ِﻟ ِﻪ ِﻟ َﺭ ُﺟ ٍﻝ‪ :‬ﺃ َ َﺧ ْﺫﺕ ِﻣ ْﻧﻙ ﺍﻟﺦ؛ ﻷﻧﻪ ﺃﺳﻨﺪﻩ‬ ‫‪  =١٥٥‬ﻟَ ْﻭ ﻗَﺎ َﻝ ْﺍﻟﻘَ ِ‬
‫ﺎﺿﻲ ﺑَ ْﻌ َﺩ َ‬
‫ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻌﻬﻮﺩﺓ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ ﻓﺼﺎﺭ ﻛﻤﺎ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻁﻠﻘﺖ ﺃﻭ ﺃﻋﺘﻘﺖ ﻭﺃﻧﺎ ﻣﺠﻨﻮﻥ‪،‬‬
‫ﻭﺍﻟﺠﻨﻮﻥ ﻛﺎﻥ ﻣﻌﻬﻮﺩﺍ ً ﻣﻨﻪ‪.‬‬
‫ﻭﻗﺎﻝ "ﺷﻤﺲ ﺍﻷﺋﻤﺔ ﺍﻟﺴﺮﺧﺴﻲ"‪ :‬ﺇﺫﺍ ﺯﻋﻢ ﺍﻟﻤﺪﻋﻲ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﻓﻌﻞ ﺫﻟﻚ ﺑﻌﺪ‬
‫ﺍﻟﻌﺰﻝ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺪﻋﻲ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺣﺎﺩﺙ ﻓﻴﻀﺎﻑ ﺇﻟﻰ ﺃﻗﺮﺏ‬

‫ﺍﻟﻌﺪﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﻓ ﺎﻟﺠﻤﻬﻮﺭ‪ :‬ﻋﻠ ﻰ ﺃﻧﻬ ﺎ ﺗﺮﺛ ﻪ‪ ،‬ﻭﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻲ ﻓ ﻲ ﺍﻟﺠﺪﻳ ﺪ‪ :‬ﻻ ﺗﺮﺛ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٥٥،١٥٦/٦‬ﻭ ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٠٠/٣‬ﻭ ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ‬
‫ﻟﻺﻣﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٨٧ ،٨٦/٢‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٣٥٣/٢‬ﻭ ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪/٥‬‬
‫‪ ،٢٧٣ ،٢٧٢‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‪ ،٤٥٦ ،٤٥٥/٤‬ﻭﺍﻹﻧ ﺼﺎﻑ‬
‫ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪ ،٤١٩/٨‬ﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ ﺍﻟﻨﻬ ﻰ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﺘﻬ ﻰ ﻟﻠﺮﺣﻴﺒ ﺎﻧﻲ ‪/٥‬‬
‫‪.٣١٤‬‬
‫)‪(١‬ﻓﻲ )ﺃ( ﻳﺼﺪﻕ‪.‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٩٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬

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 ‫ﺃﻭﻗﺎﺗﻪ‪ ،(١)/‬ﻭﻣﻦ ﺍﺩﻋﻰ‬
‫‪.........................................................................................‬‬
‫ﺗﺎﺭﻳﺨﺎ ً ﺳﺎﺑﻘﺎ ً ﻻ ﻳﺼﺪﻕ ﺇﻻ ﺑﺤﺠﺔ ﻷﻥ ﺍﻷﺻﻞ ﻣﺘﻰ ﻭﻗﻌﺖ ﺍﻟﻤﻨﺎﺯﻋﺔ ﻓﻲ ﺍﻹﺳﻨﺎﺩ ﻳ ّﺤﻜﻢ‬
‫ﺍﻟﺤﺎﻝ ﻛﻤﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺟﺮﻳﺎﻥ ﻣﺎء ﺍﻟﻄﺎﺣﻮﻧﺔ ﻭﻫﻮ ﻟﻮ ﻓﻌﻞ‪ (٢)/‬ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻓﻼ ﻳﺼﺪﻕ ﻓﻲ ﺍﻹﺳﻨﺎﺩ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﺇﻻ ﺑﺤﺠﺔ ﻭﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻓﺨﺮ ﺍﻹﺳﻼﻡ "ﻋﻠﻲ ﺍﻟﺒﺰﺩﻭﻱ")‪ (٣‬ﻭ"ﺍﻟﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ" ﻭﻟﻪ ﻧﻈﺎﺋﺮ‪.(٤)/‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﻤﺎ ﺧﺮﺝ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻫﻮ ﺃﻥ ﺍﻟﺤﺎﺩﺙ ﻳﻀﺎﻑ ﺇﻟﻰ ﺃﻗﺮﺏ ﺃﻭﻗﺎﺗﻪ‪ ،‬ﻣﺎ ﻓﻲ‬
‫»ﺟﺎﻣﻊ ﺍﻟﻔﺼﻮﻟﻴﻦ«)‪)) :(٥‬ﻫﻠﻚ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺟﻴﺮ‪ :‬ﻫﻠﻚ ﺑﻌﺪ ﺗﻤﺎﻡ‬
‫ﺍﻟﺴﻨﺔ ﻓﻌﻠﻴﻚ ﺃﺟﺮ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻫﻠﻚ ﺑﻌﺪ ﺷﻬﺮ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﻠﻤﺴﺘﺄﺟﺮ‪ ،‬ﻷﻧﻪ‬
‫ﻳﻨﻜﺮ ﻭﺟﻮﺏ ﺍﻷﺟﺮ ﻋﻠﻴﻪ ﻓﻬﺬﻩ ﻗﺪ ﺧﺮﺟﺖ ﻋﻦ ﻗﺎﻋﺪﺓ ﺍﻷﺻﻞ ﺃﻥ ﻳﻀﺎﻑ ﺍﻟﺤﺎﺩﺙ ﺇﻟﻰ‬
‫ﺃﻗﺮﺏ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺪﻕ ﺍﻷﺟﻴﺮ‪ ،‬ﻳﻘﺎﻝ ﺍﻷﺻﻞ ﺍﻟﻤﺬﻛﻮﺭ ﻅﺎﻫﺮ ﻳﺼﻠﺢ ﻟﻠﺪﻓﻊ‬
‫ﻻ ﻟﻼﺳﺘﺤﻘﺎﻕ‪ ،‬ﻭﻏﺮﺽ ﺍﻷﺟﻴﺮ ﺃﺧﺬ ﺍﻷﺟﺮ ﻓﻼ ﻳﺼﻠﺢ ﻟﻪ(( ﻛﺬﺍ ﺫﻛﺮﻩ ]ﺍﻟﻐﺰﻱ[)‪، (٦‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻫﻠﻚ ﺍﻟﻤﺴﺘﺄ َﺟ ﺮ ﻋﻠﻰ ﺣﻔﻈﻪ ﺑﻔﺘﺢ‬

‫ﺎء‪.‬‬
‫ﺿ ِ‬‫ﻋ َﻡ ْﺍﻟ َﻣﺄ ْ ُﺧﻭﺫُ ِﻣ ْﻧﻪُ ﺃَﻧﱠﻪُ َﺩﻓَ َﻊ ﻟَﻪُ ﻗَ ْﺑ َﻝ ﺗ َ ْﻘ ِﻠﻳ ِﺩ ْﺍﻟﻘَ َ‬
‫‪َ =١٥٦‬ﻭ َﻛﺫَ ِﻟ َﻙ ﺇﺫَﺍ ﺯَ َ‬
‫)‪(٧‬‬
‫ﻟﺤﻔﻆ ﺩﺍﺑﺔ ﻣﺜﻼً ﻛﻞ ﺷﻬﺮ ﺑﻜﺬﺍ‪ ،‬ﻓﻬﻠﻜﺖ ﺍﻟﺪﺍﺑﺔ ﺑﻌﺪ‬ ‫ﺍﻟﺠﻴﻢ‪ ،‬ﻳﻌﻨﻲ ﺍﺳﺘﺄﺟﺮ ﺷﺨﺼﺎ ً‬
‫ﻣﻀﻲ ﻣﺪﺓ ﻓﺎﺧﺘﻠﻔﺎ ﻓﻲ ﻗﺪﺭﻫﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺎﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻘﻮﻝ ﻟﻠﻘﺎﺿﻲ‪ .‬ﺃﻗﻮﻝ‪ :(٨)/‬ﻓﺼﻞ ﻓﻲ »ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ«‪ :‬ﺑﻴﻨﻤﺎ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٤٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٣١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻋﻠﻲ ﺍﻟﺒﺰﺩﻭﻱ‪ :‬ﻋﻠﻲ ﺑﻦ ﷴ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺃﺑﻮﺍﻟﺤﺴﻦ‪ .‬ﻓﺨﺮ ﺍﻻﺳﻼﻡ ﺍﻟﺒ ﺰﺩﻭﻱ‪ ،‬ﻭﻟ ﺪ‬
‫ﻋ ﺎﻡ‪ ٤٠٠‬ﻫ ـ ﻭﺗ ﻮﻓﻲ ﻋ ﺎﻡ ‪ ٤٨٢‬ﻫ ـ ﻓﻘﻴ ﻪ ﺃﺻ ﻮﻟﻲ‪ ،‬ﻣ ﻦ ﺳ ﻜﺎﻥ ﺳ ﻤﺮﻗﻨﺪ‪ ،‬ﻣ ﻦ ﺃﻛ ﺎﺑﺮ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻟ ﻪ‬
‫ﺗ ﺼﺎﻧﻴﻒ ﻣﻨﻬ ﺎ ‪/‬ﻛﻨ ﺰ ﺍﻟﻮﺻ ﻮﻝ‪ /‬ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟﻔﻘ ﻪ ﻳﻌ ﺮﻑ ﺑﺄﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ﻭﻏﻨ ﺎء ﺍﻟﻔﻘﻬ ﺎء ﻓ ﻲ‬
‫ﺍﻟﻔﻘ ﻪ‪ ،‬ﻭﺗﻔ ﺴﻴﺮ ﺍﻟﻘ ﺮﺁﻥ‪ ،‬ﻭﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠ ﺸﻴﺒﺎﻧﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٣٢٨/٤‬‬
‫‪ ،٣٢٩‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٩٢/٧‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٠٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﺟﺎﻣﻊ ﺍﻟﻔﺼﻮﻟﻴﻦ ﻻﺑﻦ ﻗﺎﺿﻲ ﺳﻤﺎﻭﻩ ‪.٢٤٦/١‬‬
‫)‪(٦‬ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ )ﺃ ( ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻘﺪﺳﻲ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺏ( ﺷﺨﺺ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/٩٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٤٧‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺪﻓﻮﻉ ﻗﺎﺋﻤﺎ ً)‪ (١‬ﺃﻭ ﻫﺎﻟﻜﺎ ً ﻓﻔﻲ ﺻﻮﺭﺓ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺎﻟﻜﺎ ً ﺍﻟﻘﻮﻝ ﻟﻠﻘﺎﺿﻲ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻗﺎﺋﻤﺎ ً َ◌ ﻳﺮﺩ ﺇﻟﻰ ﺍﻟﻤﻘﻀﻲ ﻋﻠﻴﻪ ﻓﻲ ﻗﻮﻟﻬﻢ ﺟﻤﻴﻌﺎ ً‪" .‬ﺑﻴﺮﻱ"‬
‫ﺎء‪.‬‬
‫ﺿ ِ‬‫ﻋ َﻡ ْﺍﻟ َﻣﺄ ْ ُﺧﻭﺫُ ِﻣ ْﻧﻪُ ﺃَﻧﱠﻪُ َﺩﻓَ َﻊ ﻟَﻪُ ﻗَ ْﺑ َﻝ ﺗ َ ْﻘ ِﻠﻳ ِﺩ ْﺍﻟﻘَ َ‬
‫‪َ  =١٥٦‬ﻭ َﻛﺫَ ِﻟ َﻙ ﺇﺫَﺍ ﺯَ َ‬
‫ﻳﻌﻨﻲ ﻭﺍﺩﻋﻰ ﺍﻟﻘﺎﺿﻲ ﺃﻧﻪ ﻓﻌﻠﻪ ﺣﺎﻝ ﻗﻀﺎﺋﻪ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻷﻧﻪ ﺃﺳﻨﺪﻩ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ‬
‫ﻟﻠﻀﻤﺎﻥ‪ ،‬ﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻛﻼﻣﻪ‪ ،‬ﻭﻓﻴﻪ ﺃﻥ ﻓﻌﻞ ﺍﻟﻘﺎﺿﻲ ﺣﺎﺩﺙ ﺃﺿﻴﻒ ﺇﻟﻰ ﺃﻗﺮﺏ ﺃﻭﻗﺎﺗﻪ‪،‬‬
‫ﻱ")‪.(٢‬‬ ‫ﻓﻬﻮ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻻ ﻣﻤﺎ ﺧﺮﺝ ﻋﻨﻬﺎ ﻭﺣﻴﻨﺌﺬ ﻳﺸﻜﻞ ﺍﻟﺘﺸﺒﻴﻪ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫) ‪(٣‬‬
‫ﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻤﺸﺒﻪ ﻻ ﻳﻌﻄﻰ ﺣﻜﻢ ﺍﻟﻤﺸﺒﻪ ﺑﻪ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻓﺎﻟﺘﺸﺒﻴﻪ ﻓﻲ ﻣﺠﺮﺩ‪/‬‬
‫ﻛﻮﻥ ﺍﻟﻘﻮﻝ ﻟﻠﻘﺎﺿﻲ ﻓﻲ ﻫﺬﻩ ﺃﻳﻀﺎ ً ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻭﻟﻰ ﺧﺎﺭﺟﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺃﻓﺮﺍﺩﻫﺎ ﻟﻢ‬
‫ﺗﺨﺮﺝ ﻋﻨﻬﺎ ﻛﺬﺍ ﺑﺨﻂ ﺷﻴﺨﻨﺎ‪.‬‬

‫ﻁ ْﻌﺕ‬ ‫ﻖ‪ :‬ﻗَ َ‬ ‫ﻋ ْﻧﻪُ َﻣﺎ ﻟَ ْﻭ ‪ =١٥٧‬ﻗَﺎ َﻝ ْﺍﻟﻌَ ْﺑ ُﺩ ِﻟﻐَﻳ ِْﺭ ِﻩ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌﺗْ ِ‬ ‫ﺿﺎ َ‬ ‫َﻭﺧ ََﺭ َﺝ ﺃ َ ْﻳ ً‬
‫ﺕ ُﺣ ﱞﺭ‬ ‫ﻁ ْﻌﺗ َ َﻬﺎ َﻭﺃ َ ْﻧ َ‬‫ﻳَ َﺩﻙ َﻭﺃَﻧَﺎ َﻋ ْﺑ ٌﺩ َﻭﻗَﺎ َﻝ ْﺍﻟ ُﻣﻘَ ﱡﺭ ﻟَﻪُ‪ :‬ﺑَ ْﻝ ﻗَ َ‬
‫‪َ =١٥٨‬ﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠﻌَ ْﺑﺩِ‪َ ،‬ﻭ َﻛﺫَﺍ ﻟَ ْﻭ ﻗَﺎ َﻝ ْﺍﻟ َﻣ ْﻭﻟَﻰ ِﻟﻌَ ْﺑ ِﺩ ِﻩ َﻭﻗَ ْﺩ ﺃ َ ْﻋﺗَﻘَﻪُ‪ :‬ﺃ َ َﺧ ْﺫﺕُ‬
‫ﻖ‪،‬‬‫ﻋ ْﺑ ٌﺩ ﻓَﻘَﺎ َﻝ ْﺍﻟ ُﻣ ْﻌﺗ َ ُﻖ ﺃ َ َﺧ ْﺫﺗ َﻬﺎ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌﺗْ ِ‬ ‫ﺕ َ‬ ‫ﺳﺔَ َﺩ َﺭﺍ ِﻫ َﻡ َﻭﺃ َ ْﻧ َ‬
‫ﺷ ْﻬ ٍﺭ ﺧ َْﻣ َ‬ ‫ِﻣ ْﻧﻙ ﻏَﻠﱠﺔَ ُﻛ ِّﻝ َ‬
‫َﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ َﻝ ْﺍﻟ َﻣ ْﻭﻟَﻰ‪.‬‬
‫ﻁ ْﻌﺕ ﻳَ َﺩﻙ َﻭﺃَﻧَﺎ َ‬
‫ﻋ ْﺑ ٌﺩ‪ .‬ﺫﻛﺮ‬ ‫‪  =١٥٧‬ﻗَﺎ َﻝ ْﺍﻟﻌَ ْﺑ ُﺩ ِﻟﻐَﻳ ِْﺭ ِﻩ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌﺗْ ِ‬
‫ﻖ‪ :‬ﻗَ َ‬
‫ﻱ" ﻋﻨﺪ ﻗﻮﻝ‪» :‬ﺍﻟﻜﻨﺰ«)‪ )) :(٤‬ﻭﻻ ﻗﺼﺎﺹ ﻓﻲ ﻁﺮﻓﻲ ﺣﺮ ﻭﻋﺒﺪ (( ﺇﻥ‬ ‫"ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺟﻮﺏ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻷﻁﺮﺍﻑ ﻳﻌﺘﺒﺮ ﻓﻴﻪ ﺍﻟﺘﺴﺎﻭﻱ ﻓﻲ ﺍﻷﺭﺵ ﺑﺪﻻﻟﺔ ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﻻ‬
‫ﻳﻘﻄﻊ ﺑﺎﻷﺷﻞ ﻻﺧﺘﻼﻑ ﺍﻷﺭﺵ‪ ،‬ﻭﺃﺭﺵ ﻁﺮﻓﻲ ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ ﻣﺨﺘﻠﻒ‪ ،‬ﻓﻼ ﻳﺠﺐ‬
‫)‪(٥‬‬
‫ﺍﻟﻘﺼﺎﺹ ﺑﻞ ﻳﺠﺐ ﺍﻷﺭﺵ ﺍﻫـ‪.‬‬

‫)‪(١‬ﻓﻲ )ﺃ( ﻗﺪﻳﻤﺎ‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٠/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٤١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ‪ ) ٣٤٨/٨‬ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ (‪.‬‬
‫)‪(٥‬ﻳ ﺮﻯ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء ) ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ ،‬ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ ،‬ﻭﺍﻟﺤﻨﻔﻴ ﺔ ﻓ ﻲ ﺍﻟﻘ ﻮﻝ ﺍﻟﻤﻘﺎﺑ ﻞ‬
‫ﻟﻠﻤ ﺸﻬﻮﺭ‪ ،‬ﻭﺇﺳ ﺤﺎﻕ (‪ :‬ﺃﻥ ﻛ ﻞ ﺷﺨ ﺼﻴﻦ ﻳﺠ ﺮﻱ ﺑﻴﻨﻬﻤ ﺎ ﺍﻟﻘ ﺼﺎﺹ ﻓ ﻲ ﺍﻟ ﻨﻔﺲ ﻳﺠ ﺮﻱ ﺑﻴﻨﻬﻤ ﺎ‬
‫ﺍﻟﻘ ﺼﺎﺹ ﻓ ﻲ ﺍﻷﻁ ﺮﺍﻑ ﺍﻟ ﺴﻠﻴﻤﺔ‪ :‬ﻛ ﺎﻟﺮﺟﻠﻴﻦ‪ ،‬ﻭﺍﻟﺮﺟ ﻞ ﻭﺍﻟﻤ ﺮﺃﺓ‪ ،‬ﻭﺍﻟﺤ ﺮﻳﻦ‪ ،‬ﻭﺍﻟﻌﺒ ﺪﻳﻦ‪ .‬ﻭﺫﻫ ﺐ‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﺍﻟﺜﻮﺭﻱ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻗﺼﺎﺹ ﺑﻴﻦ ﻁﺮﻓﻲ ﺫﻛﺮ ﻭﺃﻧﺜﻰ‪ ،‬ﻭﺣﺮ ﻭﻋﺒ ﺪ‪ ،‬ﺃﻭ ﻓ ﻲ‬
‫ﻁﺮﻓ ﻲ ﻋﺒ ﺪﻳﻦ ﻓ ﻲ ﺍﻟﻘﻄ ﻊ ﻭﺍﻟﻘﺘ ﻞ ﻭﻧﺤﻮﻫﻤ ﺎ‪ ،‬ﻻﻧﻌ ﺪﺍﻡ ﺍﻟﻤﻤﺎﺛﻠ ﺔ ﻓ ﻲ ﺍﻷﻁ ﺮﺍﻑ‪ ،‬ﻷﻧﻬ ﺎ ﻳ ﺴﻠﻚ ﺑﻬ ﺎ‬
‫ﻣ ﺴﻠﻚ ﺍﻷﻣ ﻮﺍﻝ ﻓﻴﺜﺒ ﺖ ﺍﻟﺘﻔ ﺎﻭﺕ ﺑﻴﻨﻬﻤ ﺎ ﻓ ﻲ ﺍﻟﻘﻴﻤ ﺔ‪ .‬ﻭﻻ ﻳﺠ ﺐ ﺍﻟﻘ ﺼﺎﺹ ﻓ ﻲ ﺍﻷﻁ ﺮﺍﻑ ﺇﻻ ﺑﻤ ﺎ‬

‫‪٢٤٨‬‬
‫‪َ  =١٥٨‬ﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠﻌَ ْﺑ ِﺩ‪ .‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻪ ﺑﺎﻹﺟﻤﺎﻉ ﺇﺫﺍ ﻗﺎﻝ ﻟﺴﻴﺪﻩ ﺑﻌﺪ‬
‫ﻋﺘﻘﻪ‪ :‬ﺃﺧﺬﺕ ﻣﺎﻟﻚ ﺃﻭ ﻗﻄﻌﺖ ﻳﺪﻙ ﻭﺃﻧﺎ ﻋﺒﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺑﻞ ﻗﻄﻌﺖ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪،‬ﻛﺬﺍ‬
‫ﻓﻲ "ﻣﻼ ّ‬
‫‪َ =١٥٩‬ﻭ َﻛﺫَﺍ ْﺍﻟ َﻭ ِﻛﻳ ُﻝ ﺑِ ْﺎﻟﺑَﻳْﻊِ‪.‬‬
‫ﻣﺴﻜﻴﻦ" ﻣﻦ ﺑﺎﺏ ﺟﻨﺎﻳﺔ‪ (١)/‬ﺍﻟﻤﻤﻠﻮﻙ ﻭﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻴﻪ)‪.(٢‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻪ ﺑﺎﻹﺟﻤﺎﻉ)‪ (٣‬ﺇﺫﺍ ﻗﺎﻝ ﻟﺴﻴﺪﻩ ﺍﻟﺦ‪ .‬ﺃﻱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺪﻡ ﻭﺟﻮﺏ‬
‫ﺍﻟﻘﺼﺎﺹ ﻻ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺟﻮﺏ ﺍﻷﺭﺵ؛ ﺇﺫ ﻻ ﻳﻠﺰﻣﻪ ﺍﻷﺭﺵ‪ ،‬ﻭﻻ ﻳﻀﻤﻦ ﻣﺎ ﺃﺧﺬﻩ ﻣﻨﻪ‬
‫ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻷﻥ ﺍﻟﺴﻴﺪ ﻻ ﻳﺴﺘﻮﺟﺐ ﻋﻠﻰ ﻋﺒﺪﻩ ﻣﺎﻻً ﻛﻤﺎ ﺳﻴﺄﺗﻲ‪.‬‬
‫‪َ  =١٥٩‬ﻭ َﻛﺫَﺍ ْﺍﻟ َﻭ ِﻛﻳ ُﻝ‪ .‬ﺃﻱ ﺧﺮﺝ ﻋﻦ ﺍﻷﺻﻞ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺘﻘﺮﻳﺮﻳﻦ‪ ،‬ﻷﻧﻪ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺒﻴﻊ ﻗﺎﺋﻤﺎ ً ﻭﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻮﻛﻞ ﻟﻢ ﻳﺨﺮﺝ ﺣﻴﻨﺌ ٍﺬ ﻋﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﻧﻤﺎ‬
‫ﻳﺨﺮﺝ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﻬﻠﻜﺎً‪ ،‬ﺛﻢ ﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻝ ﺍﻟﻤﻮﻛﻞ ﺑﻌﺪ ﺍﻟﻌﺰﻝ‪ ،‬ﺃﻱ ﺑﻌﺪ ﺍﻟﻌﻠﻢ‬
‫) ‪(٤‬‬
‫ﺍﻟﻌﺰﻝ‬ ‫ﺑﻌﺪ‬ ‫ﺍﻟﻮﻛﻴﻞ‬ ‫ﺗﺼﺮﻑ‬ ‫ﻷﻥ‬ ‫ﺑﺎﻟﻌﺰﻝ‪،‬‬
‫ﻳﻮﺟ ﺐ ﺍﻟﻘ ﻮﺩ ﻓ ﻲ ﺍﻟ ﻨﻔﺲ ﻭﻫ ﻮ ﺍﻟﻌﻤ ﺪ ﺍﻟﻤﺤ ﺾ ﻓ ﻼ ﻗ ﻮﺩ ﻓ ﻲ ﺷ ﺒﻪ ﺍﻟﻌﻤ ﺪ ﻭﻻ ﻓ ﻲ ﺍﻟﺨﻄ ﺄ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٣٦/٢٦‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١١٠/٧‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‬
‫‪ ،٣١٣/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ‪ ،٢٤١/٤‬ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ‬
‫ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٤٠٢/٨‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪،٢٥٣/٥‬ﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٢٢٢/٨‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٤٦٧/٩‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٣١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪ ،‬ﺑﺪﺍﻳﺔ ‪/١٠٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٢‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٥٠٩/٣‬‬
‫)‪(٣‬ﺍﻹﺟﻤﺎﻉ‪ .‬ﻟﻐﺔ‪ :‬ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﺰﻡ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﺮﺍﺩ ﺑﻪ ﺍﻻﺗﻔﺎﻕ‪ .‬ﻭﻋﻦ ﺍﻟﻐﺰﺍﻟﻲ ﺃﻧﻪ ﻣﺸﺘﺮﻙ ﻟﻔﻈﻲ‪.‬‬
‫‪ .١‬ﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﺗﻔ ﺎﻕ ﺟﻤﻴ ﻊ ﺍﻟﻤﺠﺘﻬ ﺪﻳﻦ ﻣ ﻦ ﺃﻣ ﺔ ﷴ ﷺ ﻓ ﻲ ﻋ ﺼﺮ ﻣ ﺎ ﺑﻌ ﺪ ﻋ ﺼﺮﻩ ﷺ ﻋﻠ ﻰ ﺃﻣ ﺮ‬
‫ﺷﺮﻋﻲ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ ﻣﺎﻻ ﻳﺪﺭﻙ ﻟﻮﻻ ﺧﻄﺎﺏ ﺍﻟ ﺸﺎﺭﻉ‪ ،‬ﺳ ﻮﺍء ﺃﻛ ﺎﻥ ﻗ ﻮﻻ‪ ،‬ﺃﻡ ﻓﻌ ﻼ‪،‬‬
‫ﺃﻡ ﺍﻋﺘﻘ ﺎﺩﺍ‪ ،‬ﺃﻡ ﺗﻘﺮﻳ ﺮﺍ‪ .‬ﻭﺍﻹﺟﻤ ﺎﻉ ﺣﺠ ﺔ ﻗﻄﻌﻴ ﺔ ﻋﻠ ﻰ ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻳﻜ ﻮﻥ ﻗﻄﻌﻴ ﺎ ﺣﻴ ﺚ ﺍﺗﻔ ﻖ‬
‫ﺍﻟﻤﻌﺘﺒﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﺇﺟﻤﺎﻉ‪،‬ﻻﺣﻴﺚ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺴﻜﻮﺗﻲ ﻭﻣﺎ ﻧﺪﺭ ﻣﺨﺎﻟﻔ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٢٢٧/٣‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﻟﻲ‬
‫‪ ،/١٣٧/‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./٢٢٥/‬‬
‫)‪(٤‬ﺣﻜﻢ ﺗﺼﺮﻑ ﺍﻟﻮﻛﻴﻞ ﺑﻌﺪ ﺍﻟﻌﺰﻝ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺑﻪ‪ :‬ﻣﻦ ﺃﺳ ﺒﺎﺏ ﺍﻧﺘﻬ ﺎء ﺍﻟﻮﻛﺎﻟ ﺔ ﻋ ﺰﻝ ﺍﻟﻤﻮﻛ ﻞ ﻭﻛﻴﻠ ﻪ‪،‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻮﻛﻴﻞ ﺑﺎﻟﻌﺰﻝ‪ ،‬ﻷﻥ ﺍﻟﻌﺰﻝ ﻓﺴﺦ ﻟﻠﻌﻘﺪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺣﻜﻤ ﻪ‬
‫ﺇﻻ ﺑﻌﺪ ﺍﻟﻌﻠ ﻢ ﺑ ﻪ ﻛﺎﻟﻔ ﺴﺦ‪ ،‬ﻭﺍﻟﻌﻠ ﻢ ﺑ ﺎﻟﻌﺰﻝ ﻳ ﺘﻢ ﺇﻣ ﺎ ﺑﺤ ﻀﻮﺭ ﺍﻟﻮﻛﻴ ﻞ‪ ،‬ﺃﻭ ﺑﺎﻟﻜﺘﺎﺑ ﺔ ﻟ ﻪ‪ ،‬ﺃﻭ ﺑﺈﺭﺳ ﺎﻝ‬
‫ﺭﺳ ﻮﻝ ﺇﻟﻴ ﻪ‪ ،‬ﺃﻭ ﺑﺈﺧﺒ ﺎﺭ ﺭﺟﻠ ﻴﻦ ﺃﻭ ﺭﺟ ﻞ ﻋ ﺪﻝ‪ .‬ﺃﻭ ﻏﻴ ﺮ ﻋ ﺪﻝ ﻭﺻ ﺪﻗﻪ ﺑ ﺎﻟﻌﺰﻝ‪ .‬ﺃﻣ ﺎ ﻗﺒ ﻞ ﺍﻟﻌﻠ ﻢ‬
‫ﺑﺎﻟﻌﺰﻝ ﻓﺘﻜﻮﻥ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻮﻛﻴﻞ ﻛﺘﺼﺮﻓﺎﺗﻪ ﻗﺒﻞ ﺍﻟﻌﺰﻝ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻷﺻﺢ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﺣﻤﺪ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﻪ ﻭ ﻫﻲ ﺍﻟﺮﺍﺟﺤﺔ ﻓﻲ ﻣﺬﻫﺒﻪ ‪ :‬ﻻ‬
‫ﻳ ﺸﺘﺮﻁ = = ﻫ ﺬﺍ ﺍﻟ ﺸﺮﻁ‪ ،‬ﻓﻠ ﻮ ﻋ ﺰﻝ ﺍﻟﻤﻮﻛ ﻞ ﻭﻛﻴﻠ ﻪ ﻓ ﻲ ﺣ ﻀﻮﺭﻩ ﺃﻭ ﺃﺛﻨ ﺎء ﻏﻴﺒﺘ ﻪ ﺍﻧﻌ ﺰﻝ ﻓ ﻲ‬
‫ﺍﻟﺤ ﺎﻝ؛ ﻷﻧ ﻪ ﺭﻓ ﻊ ﻋﻘ ﺪ ﻻ ﻳﻔﺘﻘ ﺮ ﺇﻟ ﻰ ﺭﺿ ﺎ ﺻ ﺎﺣﺒﻪ‪ ،‬ﻓ ﻼ ﻳﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻋﻠﻤ ﻪ ﻛ ﺎﻟﻄﻼﻕ‪.‬ﻭﺍﺗﻔﻘ ﺖ‬
‫ﺍﻟﻤ ﺬﺍﻫﺐ‪ :‬ﻋﻠ ﻰ ﺃﻧ ﻪ ﻓ ﻲ ﺣ ﺎﻝ ﻋ ﺰﻝ ﺍﻟﻮﻛﻴ ﻞ ﻧﻔ ﺴﻪ ﻋ ﻦ ﺍﻟﻮﻛﺎﻟ ﺔ ﻳ ﺸﺘﺮﻁ ﺇﺧﺒ ﺎﺭ ﺍﻟﻤﻮﻛ ﻞ ﺑ ﺎﻷﻣﺮ‬
‫ﺻ ﻴﺎﻧﺔ ﻟﺤ ﻖ ﺍﻟﻤﻮﻛ ﻞ‪ ،‬ﻭﻣﻨﻌ ﺎ ﻣ ﻦ ﺍﻟﺘﻐﺮﻳ ﺮ ﺑ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٥/١٩‬ﺑ ﺪﺍﺋﻊ‬
‫ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٣٨ ،٣٧/٦‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٢١٣/٧‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ‬
‫ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٣٩٦/٣‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٢٧٩/٢‬‬
‫ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‪ ،٢٥٧/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،٨٤،٨٣/٥‬‬

‫‪٢٤٩‬‬
 ‫‪.................................................................................‬‬
‫ﺳﻠﱠ ْﻣﺕ ﻗَ ْﺑ َﻝ ْﺍﻟﻌَ ْﺯ ِﻝ َﻭﻗَﺎ َﻝ ْﺍﻟ ُﻣ َﻭ ِ ّﻛ ُﻝ‪ :‬ﺑَ ْﻌ َﺩ ْﺍﻟﻌَ ْﺯ ِﻝ‬
‫‪ =١٦٠‬ﺇﺫَﺍ ﻗَﺎ َﻝ‪ :‬ﺑِ ْﻌﺕ َﻭ َ‬
‫ﺇﻥ َﻛﺎﻥَ ْﺍﻟﺑَ ْﻳ ُﻊ ُﻣ ْﺳﺗ َ ْﻬﻠَ ًﻛﺎ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺎﻥَ ﻗَﺎﺋِ ًﻣﺎ‬ ‫‪َ =١٦١‬ﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ َﻭ ِﻛﻳ ِﻝ ْ‬
‫ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭ ُﻝ ْﺍﻟ ُﻣ َﻭ ِ ّﻛ ِﻝ‪.‬‬

‫ﻱ")‪.(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺒﻞ ﺍﻟﻌﻠﻢ ]ﺑﻪ[ ]ﻧﺎﻓﺬ[ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺳﻠﱠ ْﻣﺕ ﺍﻟﺦ‪.‬ﺃﻣﺎ ﻟﻮ ﻗﺎﻝ ﺍﻟﻤﻮﻛﻞ ﻟﻠﻮﻛﻴﻞ ﺃﺧﺮﺟﺘﻚ‬
‫‪  =١٦٠‬ﺇﺫَﺍ ﻗَﺎ َﻝ‪ِ :‬ﺑ ْﻌﺕ َﻭ َ‬
‫ﻣﻦ ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺘﻪ ﺃﻣﺲ ﻻ ﻳﺼﺪﻕ‪ ،‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺨﻼﺻﺔ«‪ :‬ﺍﻵﻣﺮ ﺇﺫﺍ ﻗﺎﻝ ﻟﻠﻮﻛﻴﻞ‪:‬‬
‫ﺃﺧﺮﺟﺘﻚ ﻣﻦ ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺘﻪ ﺃﻣﺲ ﻻ ﻳﺼﺪﻕ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﻮﻛﻴﻞ ّﺃﻭﻻ ﺑﻌﺖ ﻣﻦ ﻫﺬﺍ‬
‫)‪(٥‬‬
‫ﻭﻫﻮ ﻳﺪﻋﻴﻪ‪ ،(٤)/‬ﻓﻘﺎﻝ ﺍﻟﻤﻮﻛﻞ ﻋﺰﻟﺘﻚ ﻟﻢ ﻳﺼﺪﻕ ﺍﻵﻣﺮ ﻭﻣﺜﻠﻪ ﻓﻲ » ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ «‬
‫"ﻏﺰﻱ")‪.(٦‬‬
‫) ‪(٧‬‬
‫‪َ  =١٦١‬ﻛﺎﻥَ ْﺍﻟﻘَ ْﻭ ُﻝ ِﻟ ْﻠ َﻭ ِﻛﻳ ِﻝ‪ .‬ﻹﻧﻜﺎﺭﻩ ﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻬﻠﻚ‪/‬‬
‫ﻭﺍﺩﻋﺎﺋﻪ‬
‫‪َ =١٦٢‬ﻭ َﻛﺫَﺍ ﻓِﻲ َﻣ ْﺳﺄَﻟَ ِﺔ ْﺍﻟﻐَﻠﱠ ِﺔ‬
‫ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻟﻘﺎﺋﻢ ﺃﻱ ﻣﻠﻚ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻟﻐﻠﺔ ﺍﻟﻤﺴﺘﻬﻠﻜﺔ ﻭﺍﻟﻘﺎﺋﻤﺔ‬
‫ﻱ")‪.(٨‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻗﺎﻝ "ﺍﻟﺒﻴﺮﻱ" ﺑﻌﺪ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻭﻛﺬﺍ ﺍﻟﻮﻛﻴﻞ ﺑﺎﻟﺒﻴﻊ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺑﻌﺖ ﺍﻟﺦ‪.‬ﻣﺎ‬
‫ﻧﺼﻪ‪ )) :‬ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﻅﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﻣﻨﺎﻁ ﻛﻮﻥ ﺍﻟﻘﻮﻝ ﻟﻠﻮﻛﻴﻞ ﻫﻼﻙ ﺍﻟﻌﺒﺪ‪،‬‬
‫ﻭﻛﻮﻧﻪ ﻟﻠﻤﻮﻛﻞ ﻋﺪﻡ ﻫﻼﻛﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻔﻴﺪﻩ »ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ« ﻏﻴﺮ ﺫﻟﻚ؛ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻭﻟﻮ‬
‫ﺃﻣﺮ ﺭﺟﻼ ﺑﺒﻴﻊ ﻋﺒﺪﻩ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻟﻪ ﻋﺰﻟﺘﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻮﻛﻴﻞ ﻗﺪ ﺑﻌﺖ ﻭﺃﺧﺬﺕ ﺍﻟﺜﻤﻦ ﻭﻫﻠﻚ‬
‫ﺍﻟﺜﻤﻦ ﻓﻲ ﻳﺪﻱ‪ ،‬ﻳﻨﻈﺮ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻫﺎﻟﻜﺎ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺋﻤﺎً‪ ،‬ﻓﺎﻟﻘﻮﻝ‬
‫ﻗﻮﻝ ﺍﻟﻤﻮﻛﻞ ﻭﻳﺴﺘﺮﺩ ﺍﻟﻌﺒﺪ ﺃﻣﺎ ﻟﻮ ﻗﺎﻝ ﺍﻟﻮﻛﻴﻞ ﻗﺪ ﺑﻌﺘﻪ ﻭﺃﺧﺬﺕ ﺛﻤﻨﻪ ﻭﻫﻠﻚ ﻓﻲ ﻳﺪﻱ‪ ،‬ﺛﻢ‬
‫ﻗﺎﻝ ﺍﻟﻤﻮﻛﻞ‪:‬ﻋﺰﻟﺘﻚ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻮﻛﻴﻞ ﻗﺎﺋﻤﺎ ً ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺃﻭ ﻫﺎﻟﻜﺎ ً ﺍﻟﺦ‪.‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺨﺰﺍﻧﺔ« ﻻ ﻳﻨﺎﻓﻲ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻤﺼﻨﻒ" ﻷﻧﻪ ﺇﻧﻤﺎ ﻛﺎﻥ‬
‫ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٣٤٥/٤‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢١/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ٤٦٤/٥‬ﻛﺘﺎﺏ ﺍﻟﻮﻛﺎﻟﺔ ) ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ " ﻣﺨﻄﻮﻁ " ﻭﺭﻗﺔ )‪/٤٦‬ﺃ (‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٤٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢١/١‬‬

‫‪٢٥٠‬‬
‫ﺍﻟﻘﻮﻝ ﻟﻠﻮﻛﻴﻞ ﻗﺎﺋﻤﺎ ً ﻛﺎﻥ ﺍﻟﻤﺒﻴﻊ ﺃﻭ ﻫﺎﻟﻜﺎ ً‪ (١)/‬ﻟﻜﻮﻥ ﺍﻟﻮﻛﻴﻞ ﺃﺧﺒﺮ ﺑﺎﻟﺒﻴﻊ‪ ،‬ﻭﻫﻼﻙ ﺍﻟﺜﻤﻦ‬
‫ﺑﻌﺪ ﻗﺒﻀﻪ ﻗﺒﻞ ﺃﻥ ﻳﻌﺰﻟﻪ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻓﺈﻥ ﺳﻴﺎﻗﻪ‬
‫ﺃﻥ ﺍﻟﻮﻛﻴﻞ ﺑﻠﻐﻪ ﺧﺒﺮ ﺍﻟﻌﺰﻝ ﻗﺒﻞ ﻗﻮﻟﻪ‪ :‬ﺑﻌﺖ ﻭﺳﻠﻤﺖ ﻗﺒﻞ ﺍﻟﻌﺰﻝ‪.‬‬ ‫ﻳﻘﺘﻀﻲ ّ‬
‫ﺍﻟﺦ‪.‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﺩﻋﻰ ﺃﻧﻪ ﺃﺧﺬ ﻣﻨﻪ‬ ‫)‪(٢‬‬
‫‪ =١٦٢‬ﻗﻮﻟﻪ‪َ :‬ﻭ َﻛﺫَﺍ ﻓِﻲ َﻣﺳْﺄَﻟَ ِﺔ ْﺍﻟﻐَﻠﱠ ِﺔ‬
‫ﻫﺬﻩ‬
‫ﱠﻕ ِﻓﻲ ْﺍﻟﻐَﻠﱠ ِﺔ ْﺍﻟﻘَﺎﺋِ َﻣ ِﺔ‪.‬‬ ‫‪َ =١٦٣‬ﻻ ﻳُ َ‬
‫ﺻﺩ ُ‬
‫ﺘﻖ ﺃﺧﺬﺗﻬﺎ ﻭﺃﻧﺎ ُﻣ ْﻌﺘ َ ٌﻖ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﻪ‪ ،‬ﻷﻧﻬﺎ‪ (٣)/‬ﻗﺎﺋﻤﺔ ﻓﻲ ﻳﺪﻩ‪،‬‬
‫ﺍﻟﻐﻠﺔ ﻭﻫﻮ ﻋﺒﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟُﻤ ْﻌ ْ‬
‫ﻱ")‪ (٤‬ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻐﻠﺔ ﺍﻛﺘﺴﺒﻬﺎ‬ ‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻫﻮ ﻋﺒﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﻌﺘﻖ‪ :‬ﺍﻛﺘﺴﺒﺘﻬﺎ ﻭﺃﻧﺎ ﻣﻌﺘﻖ ﻏﻴﺮ ﻣﻨﺎﺳﺐ‪ ،‬ﻷﻥ ﺍﻟﻜﻼﻡ ﻓﻲ ﺧﺼﻮﺹ‬
‫ﺍﻟﻐﻠﺔ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﻳﻮﻫﻢ ﺃﻥ ﺍﻟﻐﻠﺔ ]ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ ﻣﻊ ﺃﻧﻬﺎ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﺳﻨﻮﺿﺤﻪ ﻓﻴﻤﺎ‬
‫ﺳﻴﺄﺗﻲ ﻗﺮﻳﺒﺎ ً ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﻝ "ﺍﻟﻤﺼﻨﻒ" ﻭﻛﺬﺍ ﻓﻲ ﻛﻞ ﺷﻲء ﺃﺧﺬﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ‬
‫"ﺷﻴﺨﻨﺎ"‪ :‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻐﻠﺔ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﺑﻞ ﻣﺎ ﻳﻀﺮﺑﻪ ﺍﻟﻤﻮﻟﻰ ﻋﻠﻰ ﻋﺒﺪﻩ ﻛﻞ‬
‫ﺷﻬﺮ ﻣﻦ ﺍﻟﻐﻠﺔ[)‪ ، (٥‬ﻭﻫﻲ ﺍﻟﻀﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﻤﻮﻟﻰ ﻻ ﻳﻀﻤﻦ‪ (٦)/‬ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻩ ﻣﻦ ﻋﺒﺪﻩ‬
‫ﺍﻟﻤﺄﺫﻭﻥ‪ ،‬ﺑﺨﻼﻑ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻮﻟﻰ ﻳﻀﻤﻨﻬﺎ ﺇﺫﺍ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﻤﺪﻳﻮﻥ‪ .‬ﺍﻫـ‪.‬‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻣﻘﺘﻀﻰ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻤﻮﻟﻰ ﻻ ﻳﻀﻤﻦ ﻫﺬﺍ ﻭﺇﻥ ﺃﺧﺬﻩ ﻣﻦ ﻋﺒﺪﻩ ﺍﻟﻤﺄﺫﻭﻥ‬
‫ﻋﺪﻡ ﺍﻟﻀﻤﺎﻥ ﻣﻄﻠﻘﺎ ً ﺑﻼ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻘﺎﺋﻢ ﻭﺍﻟﻤﺴﺘﻬﻠﻚ‪ ،‬ﻓﻴﻨﺎﻓﻲ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﻧﻪ ﻳﻀﻤﻦ‬
‫ﺍﻟﻘﺎﺋﻢ ﺑﻌﻴﻨﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻣﺎ ﺳﺒﻖ ﻣﻔﺮﻭﺽ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﻌﺒﺪ ﺍﻷﺧﺬ ﻣﻨﻪ‪ (٧)/‬ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪،‬‬
‫ﻓﻠﻬﺬﺍ ﺃﻟﺰﻡ ﺍﻟﻤﻮﻟﻰ ﺍﻟﻀﻤﺎﻥ ﺍﻟﻘﺎﺋﻢ ﺑﻌﻴﻨﻪ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﻫﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻢ ﻳﺪﻉ ﺍﻷﺧﺬ ﻣﻨﻪ‬
‫ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻧﺘﻔﻰ ﺍﻟﻀﻤﺎﻥ ﻋﻦ ﺍﻟﻤﻮﻟﻰ ﻣﻄﻠﻘﺎ ً ﻓﺘﺪﺑﺮ‪.‬‬
‫ﱠﻕ ﻓِﻲ ْﺍﻟﻐَﻠﱠ ِﺔ ْﺍﻟﻘَﺎﺋِ َﻣ ِﺔ‪ :‬ﺃﻱ ﺍﻟﺴﻴﺪ‪،‬ﻓﻴﻜﻮﻥ ﺍﻟﺤﺎﺻﻞ ﺃﻥ‬ ‫‪َ  =١٦٣‬ﻻ ﻳُ َ‬
‫ﺻﺩ ُ‬
‫ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻷﺻﻞ ﺑﺴﺒﺐ ﻛﻮﻥ ﺍﻟﻘﻮﻝ ﻟﻠﺴﻴﺪ ﻣﺤﻠﻪ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺔ ﻫﺎﻟﻜﺔ‪ ،‬ﻭﺇﻻ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﻷﺻﻞ‪،‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ /١١٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪ْ (٢‬ﺍﻟﻐَﻠﱠ ﺔُ‪ .‬ﻟﻐ ﺔ‪ :‬ﺍﻟ ﺪﺧﻞ ﻣ ﻦ ﻛ ﺮﺍء ﺩﺍﺭ‪ ،‬ﻭﺃﺟ ﺮ ﺣﻴ ﻮﺍﻥ‪ ،‬ﻭﻓﺎﺋ ﺪﺓ ﺃﺭﺽ‪ ،‬ﻭﺍﻟ ﺪﺧﻞ ﺍﻟ ﺬﻱ ﻳﺤ ﺼﻞ ﻣ ﻦ‬
‫ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺮ ﻭﺍﻟﻠّﺒﻦ ﻭﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﻨّﺘﺎﺝ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺠﻤ ﻊ ﻏ ﻼّﺕ‪ ،‬ﻭﻏ ﻼﻝ‪.‬ﻭﻻﻳﺨ ﺮﺝ ﺍﻟﻤﻌﻨ ﻰ‬
‫ﺍﻻﺻ ﻄﻼﺣﻲ ﻋﻨ ﺪ ﺍﻟﻔﻘﻬ ﺎء ﻋ ﻦ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﻠﻐ ﻮﻱ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﻐ ﺮﺏ ﻻﺑ ﻦ ﺍﻟﻤﻄ ﺮﺯﻱ ‪/٣٤٤/‬‬
‫ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻔﻴﻮﻣﻲ ‪./٤٥٢ /‬‬
‫‪ ٢‬ﺑﺪﺍﻳﺔ ‪/١٣٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٣٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢١/١‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٢٤٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٩٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٥١‬‬
 ‫‪َ =١٦٤‬ﻭ ِﻣ ﱠﻣﺎ َﻭﺍﻓَﻖَ ْﺍﻷ َ ْ‬
‫ﺻ َﻝ َﻣﺎ ِﻓﻲ ﺍﻟ ِﻧّ َﻬﺎﻳَ ِﺔ‪.‬‬
‫ﻱ")‪.(١‬‬
‫ﻓﻬﻮ ﺗﻘﻴﻴﺪ ﻟﻺﻁﻼﻕ ﺍﻟﺴﺎﺑﻖ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪َ  =١٦٤‬ﻭ ِﻣ ﱠﻣﺎ َﻭﺍﻓَﻖَ ْﺍﻷ َ ْ‬
‫)‪(٢‬‬
‫ﺇﻟﻰ ‪ ‬ﻗَ َ‬
‫ﻁ ْﻌﺕ‬ ‫ﺻ َﻝ َﻣﺎ ﻓِﻲ »ﺍﻟ ِﻧّ َﻬﺎﻳَ ِﺔ«‬
‫ﻳَ َﺩﻙ ﺍﻟﺦ‪ .‬ﻗﻴﺪ ﺑﺎﻟﻘﻄﻊ‪ :‬ﻷﻧﻪ ﻓﻲ ﺍﻟﻮﻁء‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻐﻠﺔ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻟﻬﺎ‪ ،‬ﺑﻞ ﻟﻠﻤﻮﻟﻰ ﻛﻤﺎ‬
‫ﻓﻲ "ﻣﻼّ ﻣﺴﻜﻴﻦ"‪ ،‬ﻭﻧﺼﻪ‪)) :‬ﻗﺎﻝ ﺍﻟﻤﻮﻟﻰ ﻟﻤﻌﺘﻘﺘﻪ‪ :‬ﻭﻁﺌﺘﻚ ﻭﺃﺧﺬﺕ ﻣﻨﻚ ﻛﺬﺍ ﻣﻦ ﺍﻟﻐﻠﺔ‬
‫ﻭﺃﻧﺖ ﺃﻣﺘﻲ‪ ،‬ﻭﻗﺎﻟﺖ ﻻ ﺑﻞ ﻓﻌﻠﺖ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻟﻠﻤﻮﻟﻰ ﻭﻻ‪ (٣)/‬ﻳﻀﻤﻦ ﺷﻴﺌﺎ ً‬
‫ﺑﺎﻻﺗﻔﺎﻕ(()‪ (٤‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻷﻥ ﺍﻟﻈﺎﻫﺮ ﻛﻮﻧﻬﻤﺎ ﺣﺎﻝ ﺍﻟﺮﻕ »ﺩﺭﺭ«)‪ .(٥‬ﻓﻴﻜﻮﻥ ﺍﻹﺳﻨﺎﺩ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ‬
‫ﻟﻠﻀﻤﺎﻥ؛ ﻷﻥ ﺍﻟﺴﻴﺪ ﻳﻤﻠﻚ ﻭﻁء ﺃﻣﺘﻪ ﺍﻟﻤﺪﻳﻮﻧﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻌُ ْﻘﺮ)‪ ،(٦‬ﻭﻛﺬﺍ ﻟﻪ‬
‫ﺍﻷﺧﺬ ﻣﻦ ﻏﻠﺘﻬﺎ ﺑﺨﻼﻑ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻘﻄﻊ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﺴﻨﺪﻩ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ؛ ﻷﻧﻪ ﺇﺫﺍ ﻗﻄﻊ ﻳﺪﻫﺎ ﻭﻫﻲ ﻣﺪﻳﻮﻧﺔ‬
‫ﺿﻤﻨﻬﺎ ﻛﺬﺍ ﺑﺨﻂ "ﺷﻴﺨﻨﺎ"‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺑﺨﻼﻑ ﺍﻟﻘﻄﻊ ﺍﻟﺦ‪.‬ﺃﻱ ]ﻓﺈﻥ[)‪ (٧‬ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻟﻬﺎ ﻛﻤﺎ ﺳﻴﺼﺮﺡ ﺑﻪ‬
‫ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻳﻀﻤﻦ ﺍﻟﻤﻘﺮ ﻋﻨﺪﻫﻤﺎ ﻷﻧﻪ ﺃﻗﺮ ﺑﺴﺒﺐ ﺍﻟﻀﻤﺎﻥ ﺛﻢ ﺍﺩﻋﻰ ﺍﻟﺒﺮﺍءﺓ‪ ،‬ﻭﻫﻲ‬
‫ﺗﻨﻜﺮ »ﺩﺭﺭ«)‪ (٨‬ﻭﻗﺎﻝ "ﷴ"‪ :‬ﺍﻟﻘﻮﻝ ﻟﻠﻤﻘﺮ ﻭﻻ ﻳﻀﻤﻦ ﺇﻻ ﺷﻴﺌﺎ ً ﻗﺎﺋﻤﺎ ً ﺑﻌﻴﻨﻪ ﻏﻴﺮ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢١/١‬‬

‫)‪(٢‬ﺍﻟﻨﻬﺎﻳ ﺔ ﺷ ﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ ﻟﻺﻣ ﺎﻡ ﺣ ﺴﺎﻡ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺣ ﺴﻴﻦ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﺍﻟﺤﺠ ﺎﺝ ﺑ ﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑﺎﻟﺼﻐﻨﺎﻗﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧١٠‬ﻫـ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺷﺮﺡ ﻟﻠﻬﺪﺍﻳﺔ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ‬
‫ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،٢٠٣٢/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٤٧/٢‬ﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٨/٤‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٥١٠/٣‬‬
‫)‪(٥‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.١١٦/٢‬‬
‫)‪(٦‬ﺍﻟﻌﻘﺮ‪ :‬ﻣ ﻦ ﻣﻌ ﺎﻧﻲ ﺍﻟﻌﻘ ﺮ ﻟﻐ ﺔ‪ :‬ﺍﻟﻤﻬ ﺮ ﻭﻫ ﻮ ﻟﻠﻤﻐﺘ ﺼﺒﺔ ﻣ ﻦ ﺍﻹﻣ ﺎء ﻛﻤﻬ ﺮ ﺍﻟﻤﺜ ﻞ ﻟﻠﺤ ﺮﺓ‪.‬ﻭﺍﻟﻌﻘ ﺮ‪:‬‬
‫ﻣﺎﺗﻌﻄﺎﻩ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻭﻁء ﺍﻟﺸﺒﻪ‪،‬ﻭﺃﺻﻠﻪ‪ :‬ﺃﻥ ﻭﺍﻁﺊ ﺍﻟﺒﻜﺮ ﻳﻌﻘﺮﻫﺎ ﺇﺫﺍ ﺍﻓﺘ ﻀﻬﺎ‪ ،‬ﻓ ﺴﻤﻲ ﻣ ﺎ ﺗﻌﻄ ﺎﻩ‬
‫ﺃﻥ ﺍﻟﻌﻘﺮ‪ :‬ﻓﻲ‬‫ﻟﻠﻌﻘﺮ ﻋﻘﺮﺍ‪ .‬ﺛﻢ ﺻﺎﺭ ﻋﺎ ّﻣﺎ ﻟﻬﺎ ﻭﻟﻠﺜﻴﺐ ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻧﻘﻞ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻋﻦ ﺍﻟﺠﻮﻫﺮﺓ ّ‬
‫ﺍﻟﺤﺮﺍﺋﺮ ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻓﻲ ﺍﻹﻣﺎء ﻋﺸﺮ ﺍﻟﻘﻴﻤﺔ ﻟﻮ ﺑﻜﺮﺍ‪ ،‬ﻭﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻟ ﻮ ﺛﻴﺒ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﻐ ﺮﺏ‬
‫ﻻﺑﻦ ﺍﻟﻤﻄ ﺮﺯﻱ ‪ ،/٣٢٣/‬ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ ﻟﻠﺠﺮﺟ ﺎﻧﻲ ‪ ،/١٩٦/‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪.١٠١/٣‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٨‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.١١٦/٢‬‬

‫‪٢٥٢‬‬
 ‫)‪(٣‬‬
‫ﺍﻟﻤﺴﺎﺋﻞ ﻋﻠﻰ‬ ‫ﻣﺴﺘﻬﻠﻚ‪ ،(١)/‬ﻓﺈﻧﻪ ﻳﺆﻣﺮ ﺑﺮﺩﻩ ﺇﻟﻰ ﺍﻟﻤﻘﺮ ﻟﻬﺎ)‪ ،(٢‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻫﺬﻩ‪/‬‬
‫ﺛﻼﺙ ﺃﻭﺟﻪ‪:‬‬
‫‪ -‬ﻓﻲ ﻭﺟﻪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻮﻟﻰ‪ :‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻐﻠﺔ ﺃﻭ ﻭﻁﺌﻬﺎ‪.‬‬
‫‪ -‬ﻭﻓﻲ ﻭﺟﻪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺠﺎﺭﻳﺔ‪ :‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﺃﻗﺮ ﺍﻟﻤﻮﻟﻰ ﺃﻧﻪ ﺃﺧﺬ ﻣﻨﻬﺎ ﻣﺎﻻً‬
‫ﻭﻫﻮ ﻗﺎﺋﻤﺎ ﺑﻌﻴﻨﻪ ﻓﻲ ﻳﺪﻩ‪.‬‬
‫‪ -‬ﻭﻓﻲ ﻭﺟﻪ ﺍﺧﺘﻠﻔﻮﺍ‪ :‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻬﻠﻚ ﻣﺎﻟﻬﺎ ﺃﻭ ﻗﻄﻊ ﻳﺪﻫﺎ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺃﺻﻠﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﺍﻻﺳﺘﻨﺎﺩ)‪ (٤‬ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ ﻳﻮﺟﺐ ﺳﻘﻮﻁ ﺍﻟﻤﻘﺮ ﺑﻪ‪،‬‬
‫ﺃﻗﺮ ﺑﺴﺒﺐ ﺍﻟﻀﻤﺎﻥ ﺛﻢ ﺍﺩﻋﻰ ﻣﺎ ﻳﺒﺮﺋﻪ ﻻ ﻳﺴﻤﻊ ﻣﻨﻪ ﺇﻻ ﺑﺤﺠﺔ‪.‬‬‫ﻭﺍﻵﺧﺮ ﺃﻥ ﻣﻦ ّ‬
‫ﻓﺎﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﺨﺮﺝ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻷﻭﻝ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ ﻣﺨﺮﺝ‬
‫ﻋﻠﻰ ﺍﻷﺻﻞ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺜﺎﻧﻲ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﺧﺮﺟﻪ "ﷴ" ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻛﺬﺍ ﺑﺨﻂ‬
‫"ﺷﻴﺨﻨﺎ" ﻋﻦ » ﺍﻟﻌﻨﺎﻳﺔ)‪.(٦)«(٥‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﻌﻨﻰ ﻣﺎ ﺫﻛﺮﻩ "ﻣﻼّ ﻣﺴﻜﻴﻦ")‪ (٧‬ﺑﻘﻮﻟﻪ‪ )) :‬ﻭﻻ ﻳﻀﻤﻦ ﺷﻴﺌﺎ ً ﺑﺎﻻﺗﻔﺎﻕ((‪،‬‬
‫ﺃﻱ ﻻ ﻳﻀﻤﻦ ﺍﻟﻌُ ْﻘﺮ ﻭﻻ ﺍﻟﻐﻠﺔ‪] (٨)/‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﻠﺔ[)‪ (٩‬ﺍﻟﻤﺴﺘﻬﻠﻜﺔ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ‪ ،‬ﺃﻧﻪ ﺇﺫﺍ‬
‫ﺣﻤﻞ ﻣﺎ ﺫﻛﺮﻩ "ﻣﻼّ ﻣﺴﻜﻴﻦ")‪ (١٠‬ﻣﻦ ﺃﻥ ﺍﻟﻤﻮﻟﻰ ﻻ ﻳﻀﻤﻦ ﺷﻴﺌﺎ ً ﺑﺎﻻﺗﻔﺎﻕ ﻋﻠﻰ‬
‫ﺍﻟﻤﺴﺘﻬﻠﻚ ﻣﻦ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﺣﻤﻞ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﻌﻨﺎﻳﺔ« ﻣﻦ ﻛﻮﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻛﻮﻥ‬
‫ﺍﻟﻤﺴﺘﻬﻠﻚ ﻣﻦ ﻣﺎﻟﻬﺎ ﻫﻞ ﻳﻀﻤﻦ ﺃﻭ ﻻ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻬﻠﻚ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ ﺣﺼﻞ ﺍﻟﺘﻮﻓﻴﻖ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/ ٢٣٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈ ﺮ‪ :‬ﺷ ﺮﺡ ﺍﻟ ﺴﻴﺮ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٩٣/٥‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬
‫‪.٢٣١/٣‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٤٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺏ(‪) ،‬ﺟـ( ﺍﻻﺳﻨﺎﺩ‪.‬‬
‫)‪»(٥‬ﺍﻟﻌﻨﺎﻳﺔ«‪ :‬ﻟﻠﺸﻴﺦ ﺃﻛﻤﻞ ﺍﻟﺪﻳﻦ ﷴ ﺑﻦ ﻣﺤﻤﻮﺩ ﺍﻟﺒﺎﺑﺮﺗﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٧٨٦‬ﻫ ـ‪ ،‬ﺫﻛ ﺮ ﻓ ﻲ‬
‫ﺃﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﻋﺴﺮﺓ ﺍﺳﺘﺤﻀﺎﺭﻫﺎ ﻓﻲ ﺍﻟﺪﺭﺱ؛ ﻟ ﺒﻌﺾ ﺇﻁﻨ ﺎﺏ ﻓﻴ ﻪ‪ ،‬ﻭﺃﻧ ﻪ ﺍﺧﺘ ﺼﺮﻩ ﻋﻠ ﻰ‬
‫ﻣ ﺎ ﻳﺤﺘ ﺎﺝ ﺇﻟﻴ ﻪ ﻣ ﻦ ﺣ ﻞ ﺃﻟﻔ ﺎﻅ ﺍﻟﻬﺪﺍﻳ ﺔ‪ ،‬ﻓﺠﻤ ﻊ ﻣﻨ ﻪ ﻭﻣ ﻦ ﻏﻴ ﺮﻩ‪ ،‬ﻭﺍﺟﺘﻬ ﺪ ﻓ ﻲ ﺗﻨﻘﻴﺤ ﻪ ﻭﺗﻬﺬﻳﺒ ﻪ‪،‬‬
‫ﻭﺳﻤﺎﻩ‪» :‬ﺍﻟﻌﻨﺎﻳﺔ« ﻟﺤﺼﻮﻟﻪ ﺑﻌﻮﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٢٠٣٥/٢‬‬
‫)‪(٦‬ﺍﻟﻌﻨﺎﻳﺔ ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ ﻟﻠﺒﺎﺑﺮﺗﻲ‪.٣٥١/١٠‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٥١٠/٣‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/٩٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١٠‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ‪.٥١٠/٣‬‬

‫‪٢٥٣‬‬
‫ﻭﺍﻟﺘﻘﻴﻴﺪ‪ (١)/‬ﺑﺎﻟﻤﺴﺘﻬﻠﻚ ﻟﻼﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻘﺎﺋﻢ ﺑﻌﻴﻨﻪ ﻓﺈﻥ ﺍﻟﻤﻮﻟﻰ ﻳﻠﺰﻣﻪ ﺭﺩﻩ ﺍﺗﻔﺎﻗﺎ ً ﺳﻮﺍء‬
‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﻠﺔ ﺃﻭ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻭﺳﻴﺄﺗﻲ ﻟﻬﺬﺍ ﻣﺰﻳﺪ ﺑﻴﺎﻥ‪.‬‬

‫ﻲ‪:‬‬ ‫ﺕ ﺃ َ َﻣﺗِﻲ ﻓَﻘَﺎﻟَ ْ‬

‫ﺕ ِﻫ َ‬ ‫ﻁ ْﻌﺕ ﻳَ َﺩﻙ َﻭﺃ َ ْﻧ ِ‬
‫‪ =١٦٥‬ﻟَ ْﻭ ﺃ َ ْﻋﺗَﻖَ ﺃ َ َﻣﺔً‪ ،‬ﺛ ُ ﱠﻡ ﻗَﺎ َﻝ ﻟَ َﻬﺎ‪ :‬ﻗَ َ‬
‫ﻁ ْﻌﺗ َﻬﺎ َﻭﺃَﻧَﺎ ُﺣ ﱠﺭﺓ ٌ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻗَ ْﻭﻟُ َﻬﺎ‬
‫ﻗَ َ‬
‫ﺷ ْﻲءٍ ﺃ َ َﺧ َﺫﻩُ ِﻣ ْﻧ َﻬﺎ‪.‬‬ ‫‪َ =١٦٦‬ﻭ َﻛﺫَﺍ ﻓِﻲ ُﻛ ِّﻝ َ‬
‫‪  =١٦٥‬ﺃ َ ْﻋﺗَﻖَ ﺃ َ َﻣﺔً‪ ،‬ﺛ ُ ﱠﻡ ﻗَﺎ َﻝ ﻟَ َﻬﺎ‪ :‬ﻗَ َ‬
‫ﻁ ْﻌﺕ ﻳَ َﺩﻙ ﺍﻟﺦ‪ .‬ﺃﻣﺎ ﻟﻮ ﻗﺎﻝ ﻗﻄﻌﺖ ﻳﺪﻙ‬
‫ﺛﻢ ﺃﻋﺘﻘﺘﻚ] ﺃﻭ ﺍﺳﺘﻬﻠﻜﺖ ﻣﺎﻟﻚ ﺛﻢ ﺃﻋﺘﻘﺘﻚ ﺃﻭ ﺃﺧﺬﺕ ﻣﺎﻟﻚ ﺛﻢ ﺃﻋﺘﻘﺘﻚ [)‪ (٢‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﺍﻟﻌﺘﻖ ﻅﺎﻫﺮﺍ ً ﻗﺒﻠﻪ ﻭﺇﻧﻤﺎ ﻅﻬﺮ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻮﻟﻰ ﺑﻼ ﺧﻼﻑ ﻛﻤﺎ ﻓﻲ‬
‫»ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ« "ﺑﻴﺮﻱ"‪.‬‬
‫ﻲءٍ ﺃ َ َﺧﺫَﻩُ ِﻣ ْﻧ َﻬﺎ ﺍﻟﺦ‪.‬ﻳﺤﺘﺎﺝ ﻟﻠﻔﺮﻕ ﺑﻴﻦ ﻏﻠﺔ ﺍﻟﻌﺒﺪ‬
‫ﺷ ْ‬‫‪َ  =١٦٦‬ﻭ َﻛﺫَﺍ ﻓِﻲ ُﻛ ِّﻝ َ‬
‫ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻤﻮﻟﻰ ﺑﺨﻼﻑ ﻏﻠﺔ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﱠ‬
‫ﻓﺈﻥ ﻅﺎﻫﺮ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﺍ ﻓﻲ ﻛﻞ‬
‫ﺷﻲء‪ (٣)/‬ﺃﺧﺬﻩ ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻻ ﻓﻲ ﺍﻟﻐﻠﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻭﻻ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﻣﻦ‬
‫ﺣﻴﺚ ﺇﻥ ﺍﻟﻤﻮﻟﻰ ﺃﻗﺮ ﺑﺄﺧﺬ ﻣﺎﻟﻬﺎ‪ ،‬ﺛﻢ ﺍﺩﻋﻰ ﺍﻟﺘﻤﻠﻚ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻴﺼﺪﻕ ﻓﻲ ﺇﻗﺮﺍﺭﻩ ﻭﻻ‬
‫ﻱ")‪ (٤‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﻳﺼﺪﻕ ﻓﻲ ﺩﻋﻮﺍﻩ ﺍﻟﺘﻤﻠﻴﻚ ﻟﻪ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺻﺮﺡ "ﺍﻟﺰﻳﻠﻌﻲ" ﺑﺎﺳﺘﺜﻨﺎء ﺍﻟﻐﻠﺔ ﻭﻧﺼﻪ‪ )) :(٥)/‬ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻓﻲ ﻛﻞ ﻣﺎ‬
‫ﺃﺧﺬﻩ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻐﻠﺔ ﺍﺳﺘﺤﺴﺎﻧﺎً‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻫﻤﺎ‪ ،‬ﻭﻗﺎﻝ "ﷴ" ﻻ ﻳﻀﻤﻦ ﺇﻻّ ﺷﻴﺌﺎ ً‬
‫ﻗﺎﺋﻤﺎ ً ﺑﻌﻴﻨﻪ‪ ،‬ﻳﺆﻣﺮ ﺑﺮﺩﻩ ﻋﻠﻴﻬﺎ ﺍﻟﺦ(()‪.(٦‬‬
‫‪.........................................................................................‬‬
‫ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﻠﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻛﺎﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻌﺒﺪ ﺑﻼ ﻓﺮﻕ‬
‫ﺸِﻲ")‪ (٧‬ﻣﻦ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺴﺘﻐﻨﻰ ﻋﻦ ﺍﻟﻔﺮﻕ‬‫ﺑﻴﻨﻬﻤﺎ ﺧﻼﻓﺎ ً ﻟﻤﺎ ﺫﻛﺮﻩ "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﻩ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻧﻪ ﻻ ﺧﻼﻑ ﻓﻲ ﺃﻥ ﺍﻟﻤﻮﻟﻰ ﻻ ﻳﻀﻤﻦ ﺍﻟﻤﺴﺘﻬﻠﻚ ﻣﻦ ﺍﻟﻐﻠﺔ‬
‫ﺑﺨﻼﻑ ﺍﻟﻤﺴﺘﻬﻠﻚ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻤﻨﻪ ﻋﻨﺪﻫﻤﺎ ﻻ ﻋﻨﺪ "ﷴ"‪ ،‬ﻛﻤﺎ ﻻ ﺧﻼﻑ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ /١١١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٤٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٢/١‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٣٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٥٨/٦‬‬
‫)‪(٧‬ﺃﻱ ﺍﻟﺤﻤﻮﻱ‪.‬‬

‫‪٢٥٤‬‬
‫ﺃﻳﻀﺎ ً ﻓﻲ ﺃﻧﻪ ﻳﻀﻤﻦ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ً ﺑﻌﻴﻨﻪ ﺳﻮﺍء ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﻠﺔ ﺃﻭ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻭﺍﻋﻠﻢ‬
‫ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻐﻠﺔ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻌﺎﻣﻞ ﺑﻤﻘﺎﺑﻠﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ)‪ (١‬ﺍﻟﻤﺴﻤﻰ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﺑﺨﻼﻑ‬
‫ﺍﻻﻛﺘﺴﺎﺏ ﻓﺈﻧﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﻁﺮﻳﻖ ﺗﺤﺼﻴﻠﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺳﺒﻖ ﻋﻦ »ﺍﻟﻌﻨﺎﻳﺔ« ﻣﻦ ﻗﻮﻟﻪ‪)) :‬ﻭﻓﻲ ﻭﺟﻪ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ‬
‫ﺍﺳﺘﻬﻠﻚ ﻣﺎﻟﻬﺎ ﺃﻭ ﻗﻄﻊ ﻳﺪﻫﺎ(()‪ ، (٢‬ﻳﻌﻨﻲ ﻓﻌﻨﺪﻫﻤﺎ ﻳﻀﻤﻦ ﻻ ﻋﻨﺪ "ﷴ" ﻟﻴﺲ ﻋﻠﻰ‬
‫ﺇﻁﻼﻗﻪ ﺑﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﻴﺮ‪ (٣)/‬ﺍﻟﻤﺪﻳﻮﻥ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺧﻼﻑ "ﻟﻤﺤﻤﺪ" ﻓﻲ ﺃﻥ ﺍﻟﻤﻮﻟﻰ ﻳﻠﺰﻣﻪ‬
‫ﺿﻤﺎﻥ ﻗﻄﻊ ﻳﺪﻫﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺪﻳﻮﻧﺔ ﻭﻻ ﺧﺼﻮﺻﻴﺔ ﻟﻸﻣﺔ ﺍﻟﻤﺪﻳﻮﻧﺔ‪ ،‬ﺑﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺪﻳﻮﻥ‬
‫ﻛﺬﻟﻚ ﺣﺘﻰ ﻳﻠﺰﻡ ﺍﻟﻤﻮﻟﻰ ﺍﻟﻀﻤﺎﻥ ﺑﻘﻄﻊ ﻳﺪﻩ ﻟﺘﻌﺪﻳﻪ ﻋﻠﻰ ﻣﺤﻞ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ ﺍﻟﻐﺮﻣﺎء‪،‬‬
‫ﺑﺨﻼﻑ‪ (٤)/‬ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻗﻄﻊ ﻳﺪ)‪ (٥‬ﺳﻴﺪﻩ ﺣﻴﺚ ﻻ ﻳﻠﺰﻣﻪ ﺷﻲء؛ ﻷﻥ ﺍﻟﺴﻴﺪ ﻻ ﻳﺴﺘﻮﺟﺐ‬
‫ﻋﻠﻰ ﻋﺒﺪﻩ ﻣﺎﻻً ﺑﻮﺟﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺒﺪ ﻓﻘﺪ ﻳﺴﺘﻮﺟﺐ ﻋﻠﻰ ﺳﻴﺪﻩ ﻣﺎﻻً ﺇﺫﺍ ﻛﺎﻥ ﻣﺪﻳﻮﻧﺎ ً ﻧﻈﺮﺍ ً‬
‫ﻟﺤﻖ ﺍﻟﻐﺮﻣﺎء‪ ،‬ﻓﻈﻬﺮ ﺍﻟﻔﺮﻕ‪.‬‬
‫ﻑ ﺭﺣﻣﻪ ﷲ ﺫَ َﻛ َﺭﻩُ ﻗُﺑَ ْﻳ َﻝ‬ ‫ِﻋ ْﻧ َﺩ ﺃَﺑِﻲ َﺣﻧِﻳﻔَﺔَ‪َ ،‬ﻭﺃَﺑِﻲ ﻳُﻭ ُ‬
‫ﺳ َ‬ ‫‪=١٦٧‬‬
‫ﺕ‪.‬‬ ‫ﺍﻟ ﱠ‬
‫ﺷ َﻬﺎ َﺩﺍ ِ‬
‫ﻖ ِﻟ ْﻠﻔَ ْﺭ ِ‬
‫ﻕ ﺑَ ْﻳﻧَ َﻬﺎ‪.‬‬ ‫‪َ =١٦٨‬ﻭﺗ َ ْﺣﺗَﺎ ُﺝ َﻫ ِﺫ ِﻩ ْﺍﻟ َﻣ َ‬
‫ﺳﺎ ِﺋ ُﻝ ﺇﻟَﻰ ﻧَ َ‬
‫ﻅ ٍﺭ َﺩ ِﻗﻳ ٍ‬
‫ﻭﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﻣﺔ ﺇﺫﺍ ﻗﻄﻌﺖ ﻳﺪ ﺳﻴﺪﻫﺎ ﻛﺎﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻳﺤﺼﻞ‬
‫ﺍﻟﺠﻤﻊ ﻓﻲ ﻛﻼﻣﻬﻢ ﻭﻳﻨﺪﻓﻊ ﻋﻨﻪ ﺍﻟﺘﻨﺎﻓﻲ‪.‬‬
‫ﻑ"‪ .‬ﻣﻊ ﺃﻧﻪ ﻣﻨﻜﺮ ﻟﻠﻀﻤﺎﻥ‬ ‫‪ِ  =١٦٧‬ﻋ ْﻧ َﺩ "ﺃَﺑِﻲ َﺣ ِﻧﻳﻔَﺔَ"‪َ ،‬ﻭ"ﺃ َ ِﺑﻲ ﻳُﻭ ُ‬
‫ﺳ َ‬
‫ﻱ")‪.(٦‬‬
‫ﺑﺈﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻖ‪ .‬ﻗﻴﻞ‪ :(٧)/‬ﺻﺮﺡ‬ ‫‪َ  =١٦٨‬ﻭﺗ َ ْﺣﺗَﺎ ُﺝ َﻫ ِﺫ ِﻩ ْﺍﻟ َﻣ َ‬
‫ﺳﺎ ِﺋ ُﻝ ﺇﻟَﻰ ﻧَ َ‬
‫ﻅ ٍﺭ َﺩ ِﻗﻳ ٍ‬
‫"ﺍﻟﻤﺼﻨﻒ" ﻓﻲ ﺍﻟﺸﺮﺡ ﺑﻤﺎ ﻳﺠﺎﺏ ﺑﻪ ﻋﻦ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻤﻘﺮ ]ﺇﺫﺍ‬
‫ﺃﺳﻨﺪ)‪ (٨‬ﺇﻗﺮﺍﺭﻩ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺷﻲء ﻣﻤﺎ‬

‫)‪(١‬ﻓﻲ )ﺏ( ﻭﻫﻲ‪.‬‬

‫)‪(٢‬ﺍﻟﻌﻨﺎﻳﺔ ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ ‪.٣٥١/١٠‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/٩٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻳﺪﻩ‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٢/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٤٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﺃﺳﺘﻨﺪ‪.‬‬

‫‪٢٥٥‬‬
 ‫ﺫﻛﺮﻧﺎﻩ (()‪ (١‬ﺍﻫـ‪.‬‬
‫ﻭﺭﺩ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻳﻘﺎﻝ ﻓﻴﻪ ﺫﻟﻚ ﺃﻳﻀﺎ ً ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﻛﻮﻧﻪ ﻋﺒﺪﻩ ﻻ ﻳﻨﻔﻲ ﻋﻨﻪ ﺍﻟﻀﻤﺎﻥ‬
‫ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻷﻧﻪ ﻻ ﻳﻀﻤﻦ ﻗﻴﻤﺘﻪ ﻓﻴﻤﺎ[)‪ (٢‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺄﺫﻭﻧﺎ ً ﻣﺪﻳﻮﻧﺎً‪ ،‬ﻭﻳﻀﻤﻦ ﻟﻮ ﺃﺗﻠﻒ‬
‫ﺍﻟﻌﺒﺪ ﺍﻟﻤﺮﻫﻮﻥ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﻲ ﺍﻟﻤﺘﻮﻥ‪.‬‬
‫ﻭﻛﺬﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺎﺿﻲ ﻓﺈﻥ‪ (٣)/‬ﻛﻮﻧﻪ ﻗﺎﺿﻴﺎ ً ﻻ ﻳﻨﻔﻲ ﻋﻨﻪ ﺍﻟﻀﻤﺎﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪،‬‬
‫ﻷﻧﻪ ﻟﻮ‬
‫َﻭ ِﻓﻲ ْﺍﻟ َﻣ ْﺟ َﻣﻊِ ِﻣﻥ ْ ِ‬
‫ﺍﻹ ْﻗ َﺭ ِﺍﺭ‪:‬‬
‫ﻑ‬ ‫ﺍﻹ ْﺳ َﻼ ِﻡ‪ ،‬ﺃ َ ْﻭ ِﺑﺈِﺗْ َﻼ ِ‬ ‫ﻲ ﺃ َ ْﺳﻠَ َﻡ‪ِ ،‬ﺑﺄ َ ْﺧ ِﺫ ْﺍﻟ َﻣﺎ ِﻝ ﻗَ ْﺑ َﻝ ْ ِ‬ ‫‪َ =١٦٩‬ﻭﻟَ ْﻭ ﺃَﻗَ ﱠﺭ َﺣ ْﺭ ِﺑ ﱞ‬
‫ﺏ‪ ،‬ﺃ َ ْﻭ ﺑِﻘَ ْ‬
‫ﻁ ِﻊ ﻳَ ِﺩ ُﻣ ْﻌﺗ َ ِﻘ ِﻪ ﻗَ ْﺑ َﻝ‬ ‫ﻲ ٍ ﻓِﻲ َﺩ ِﺍﺭ ْﺍﻟ َﺣ ْﺭ ِ‬ ‫ﺧ َْﻣ ٍﺭ ﺑَ ْﻌ َﺩﻩُ‪ ،‬ﺃ َ ْﻭ ُﻣ ْﺳ ِﻠ ٌﻡ ﺑِ َﻣﺎ ِﻝ َﺣ ْﺭﺑِ ّ‬
‫ﺎﻥ ِﻓﻲ ْﺍﻟ ُﻛ ِّﻝ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪َ .‬ﻭﻗَ َ‬ ‫ُ‬ ‫ﻖ ﻓَ َﻛ ﱠﺫﺑُﻭﻩُ ﻓِﻲ ْ ِ‬ ‫ْﺍﻟ ِﻌﺗْ ِ‬
‫ﺎﻻ‪:‬‬ ‫ﺿ َﻣ ِ‬‫ﻲ ﺑِﻌَ َﺩ ِﻡ ﺍﻟ ﱠ‬ ‫ﺍﻹ ْﺳﻧَﺎﺩِ‪ ،‬ﺃ ْﻓﺗِ َ‬
‫ﺿ َﻣ ُﻥ‬
‫ﻳَ ْ‬
‫)‪(٤‬‬
‫ﺗﻌﻤﺪ ﺍﻟﻘﻀﺎء ﺑﺎﻟﺠﻮﺭ ﻛﺎﻥ ﺿﺎﻣﻨﺎ ً ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﻪ‪.‬‬
‫ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ "ﺍﻟﻤﺼﻨﻒ" ﻟﻢ ﻳﺮﺗﺾ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺒﺤﺮ« ﺃﻧﻪ ﻟﻢ ﻳﺬﻛﺮﻩ‬
‫ﻫﻨﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺗﺤﺘﺎﺝ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺇﻟﻰ ﻧﻈﺮ ﺩﻗﻴﻖ‪ ،‬ﻭﺗﺼﻨﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺘﺄﺧﺮ ﻋﻦ‬
‫)‪(٥‬‬
‫ﺗﺼﻨﻴﻒ »ﺍﻟﺒﺤﺮ« ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﺣﺎﻟﺘﻪ ﻋﻠﻰ »ﺍﻟﺒﺤﺮ« ﻫﻨﺎ ﻛﺜﻴﺮﺍ ً‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻱ"‬
‫ﻭ"ﻏﺰﻱ")‪.(٦‬‬
‫‪َ  =١٦٩‬ﻭﻟَ ْﻭ ﺃَﻗَ ﱠﺭ َﺣ ْﺭﺑِ ﱞ‬
‫ﻲ ﺍﻟﺦ‪ .‬ﺃﻱ ﺃﻗﺮ ﺣﺮﺑﻲ ﺃﺳﻠﻢ ﺑﺄﺧﺬ ﻣﺎﻝ ﻣﻦ ﻣﺴﻠﻢ ﺃﻭ‬

‫)‪(١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٤٢٧/٨‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٣٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﺇﺫﺍ ﻗﺼﺮ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻨﻈﺮ ﻓﻲ ﻣﺴﺘﻨﺪ ﺣﻜﻤ ﻪ‪ ،‬ﻛ ﺄﻥ ﻳﺤﻜ ﻢ ﺑﺠﻠ ﺪ ﺇﻧ ﺴﺎﻥ ﺃﻭ ﻗﻄﻌ ﻪ ﺃﻭ ﻗﺘﻠ ﻪ ﺑ ﺸﻬﺎﺩﺓ‬
‫ﺷﻬﻮﺩ‪ ،‬ﻓﺠﻠﺪ ﺃﻭ ﻗﺘﻞ ﺃﻭ ﻗﻄﻊ‪ ،‬ﺃﻥ ﺍﻟﺸﻬﻮﺩ ﻏﻴﺮ ﺃﻫ ﻞ ﻟﻠ ﺸﻬﺎﺩﺓ‪ :‬ﻛ ﺄﻥ ﺑ ﺎﻧﻮﺍ ﻛ ﺎﻓﺮﻳﻦ‪ ،‬ﺃﻭ ﻓﺎﺳ ﻘﻴﻦ‪ ،‬ﺃﻭ‬
‫ﺻﺒﻴﺔ‪ ،‬ﺿﻤﻦ ﺍﻟﺤﺎﻛﻢ ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻟﻢ ﻳﺒﺤﺚ ﺣﺎﻟﺔ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺃﻭ ﻗﺼﺮ ﻓﻲ ﺍﻟﺒﺤﺚ‪ ،‬ﻷﻧ ﻪ ﻣﺘ ﺴﺒﺐ ﻓ ﻲ‬
‫ﺍﻟﺘﻠﻒ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺎﻛﻢ ﻻ ﻳﻀﻤﻦ ﻣﺎ ﺗﻠﻒ ﺑﺤﻜﻤﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻀﺎء ﺑ ﺎﻟﺠﻮﺭ ﻋ ﻦ ﻋﻤ ﺪ ﻭﺃﻗ ﺮ‬
‫ﺑ ﻪ‪ ،‬ﻓﺎﻟ ﻀﻤﺎﻥ ﻓ ﻲ ﻣﺎﻟ ﻪ ﻓ ﻲ ﺍﻟﻮﺟ ﻮﻩ ﻛﻠﻬ ﺎ ﺑﺎﻟﺠﻨﺎﻳ ﺔ ﻭﺍﻹﺗ ﻼﻑ‪ ،‬ﻭﻳﻌ ﺰﺭ ﺍﻟﻘﺎﺿ ﻲ ﻭﻳﻌ ﺰﻝ ﻋ ﻦ‬
‫ﺍﻟﻘﻀﺎء‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٨٠/٩‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٦/٧‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ‬
‫ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٢٤٤/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ‪ ،١٥٥/٤‬ﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ‬
‫ﺍﻟﻄﺎﻟ ﺐ ‪ ،٣٨٢/٤‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٣٩٠/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ ‪ ،٢٣١/١٠‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٣٦٠/٦‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٢/١‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ )‪/٤٦‬ﺏ(‬

‫‪٢٥٦‬‬
‫ﺫﻣﻲ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻱ ﺇﺳﻼﻡ ﺍﻟﻤﻘﺮ‪ ،‬ﺃﻭ ﺑﺈﺗﻼﻑ ﺧﻤﺮ ﻛﺎﻓﺮ ﺑﻌﺪﻩ‪ ،‬ﺃﻱ ﺑﻌﺪ ﺇﺳﻼﻡ ﺍﻟﻤﻘﺮ‬
‫ﻟﻪ‪ ،‬ﺃﻭ ﻣﺴﻠﻢ‪،‬‬
‫‪.........................................................................................‬‬

‫ﺃﻱ ﻟﻮ ﺃﻗﺮ ﻣﺴﻠﻢ ﺑﻤﺎﻝ ﺣﺮﺑﻲ ﺃﻱ ﺑﺄﺧﺬ ﻣﺎﻟﻪ ﻓﻲ ﺍﻟﺤﺮﺏ ﺃﻱ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ)‪ (١‬ﺃﻭ‬
‫ﺑﻘﻄﻊ‪ ،‬ﺃﻱ ﻟﻮ ﺃﻗﺮ ﺍﻟﻤﻮﻟﻰ ﺑﻘﻄﻊ ﻳﺪ ﻣﻌﺘﻘﻪ ﻗﺒﻞ ﺍﻟﻌﺘﻖ ﻓﻜﺬﺑﻮﻩ ﻓﻲ ﺍﻹﺳﻨﺎﺩ ﺃﻱ ﻓﻲ ﺇﺳﻨﺎﺩ‬
‫ﺍﻷﻓﻌﺎﻝ ﺇﻟﻰ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﺃﺧﺬﺕ ﻣﺎﻟﻲ ﺑﻌﺪ ﺇﺳﻼﻣﻲ‪] ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﺃﺗﻠﻔﺖ ﺧﻤﺮﻱ ﻗﺒﻞ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﺃﺧﺬﺕ ﻣﺎﻟﻲ ﺑﻌﺪ ﺇﺳﻼﻣﻲ [)‪ ، (٢‬ﻭﻗﺎﻝ ﺍﻟﻤﻌﺘﻖ‪:‬‬
‫ﻗﻄﻌﺖ ﻳﺪﻱ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪ .‬ﺃﻓﺘﻰ "ﷴ" ﺑﻌﺪﻡ ﺍﻟﻀﻤﺎﻥ ﻓﻲ ﺍﻟﻜﻞ‪ ،‬ﺃﻱ ﻓﻲ ﻛﻞ ﻫﺬﻩ ﺍﻷﻗﺎﺩﻳﺮ‬
‫ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﻻ ﻳﻀﻤﻦ)‪.(٣‬‬
‫ﻟﻤﺤﻤﺪ ﺃﻧﻪ ﺃﺳﻨﺪ ﺍﻟﻔﻌﻞ ﺇﻟﻰ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻀﻤﺎﻥ ﻓﻼ ﻳﺆﺍﺧﺬ ﺑﻪ‪،‬ﻛﻤﺎ ﻟﻮ ﺃﻗﺮ ﺑﺎﻟﻘﺬﻑ‬
‫ﻣﺴﻨﺪ ﺇﻟﻰ ﺣﺎﻟﺔ ﺍﻟﺼﺒﺎ‪ ،(٤)/‬ﻭﻟﻬﻤﺎ ﺃﻧﻪ ﺃﻗﺮ ﺑﺴﺒﺐ ﺍﻟﻀﻤﺎﻥ ﻭﻫﻮ ﺍﻷﺧﺬ ﻭﺍﻟﻘﻄﻊ ﻭﺃﺳﻨﺪﻩ‬
‫) ‪(٥‬‬
‫ﺇﻟﻰ ﺣﺎﻟﺔ ﻻ ﻳﻨﺎﻓﻴﻬﺎ ﺍﻟﻀﻤﺎﻥ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻞ ﻗﺪ ﻳﺠﺎﻣﻌﻬﺎ؛ﻷﻥ ﺇﺗﻼﻑ ﻣﺎﻝ ﺍﻟﺤﺮﺑﻲ ﻳﻜﻮﻥ‪/‬‬
‫ﺳﺒﺒﺎ ً ﻟﻠﻀﻤﺎﻥ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺄﻣﻨﺎ ﻭﺃﻭﺩﻉ ﻣﺎﻟﻪ ﻋﻨﺪ ﻣﺴﻠﻢ‪،‬ﻭﻋﺎﺩ ﻓﺄﺗﻠﻔﻪ‬
‫ﺍﻟﻤﺴﻠﻢ ﻳﻀﻤﻦ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﻤﻮﻟﻰ ﻳﺪ ﻋﺒﺪﻩ ﻗﺪ ﻳﻜﻮﻥ ﻣﻀﻤﻮﻧﺎ ً ﺇﺫﺍ ﻛﺎﻥ ﻣﺪﻳﻮﻧﺎ ً ﺃﻭ ﻣﺮﻫﻮﻧﺎً‪،‬‬
‫)‪(٦‬‬
‫ﻭﻻ ﻛﺬﻟﻚ ﺣﺎﻟﺔ ﺍﻟﺼﺒﺎ؛ ﻷﻧﻬﺎ ﻣﻨﺎﻓﻴﺔ ﻟﻺﻗﺮﺍﺭ ﻗﻴﺪ ﺑﺎﻟﻀﻤﺎﻥ ﻷﻥ ﺍﻟﻤﺄﺧﻮﺫ ﻟﻮ ﻛﺎﻥ‪/‬‬
‫ﻗﺎﺋﻤﺎ ً ﻓﻲ ﻳﺪ ﺍﻟﻤﻘﺮ ﻳﺆﻣﺮ ﺑﺎﻟﺮﺩ ﺇﻟﻰ ﺍﻟﻤﻘﺮ ﻟﻪ ﺍﺗﻔﺎﻗﺎ ً ﻷﻧﻪ‬
‫ﺎﺕ ِﻋ ْﻧ َﺩ‬ ‫ﺿﺎ َﻭ َﻣ َ‬ ‫ﻅ َﻬ َﺭ ﺃَﻧﱠﻪُ َﻛﺎﻥَ َﻣ ِﺭﻳ ً‬ ‫ﻋ ْﺑﺩًﺍ‪ ،‬ﺛ ُ ﱠﻡ َ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﻟَﻭ ﺍ ْﺷﺗ َ َﺭﻯ َ‬ ‫ﻉ َ‬‫َﻭ ِﻣ ﱠﻣﺎ ﻓُ ِ ّﺭ َ‬
‫ﺻ ُﻝ ْﺍﻟ َﻣ ْﻭﺕُ‬ ‫ﺽ ﻳَﺗَﺯَ ﺍﻳَ ُﺩ ﻓَﻳَ ْﺣ ُ‬ ‫ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ﻓَﺈِﻧﱠﻪُ َﻻ ﻳَ ْﺭ ِﺟ ُﻊ ِﺑﺎﻟﺛ ﱠ َﻣ ِﻥ ؛ ِﻷ َ ﱠﻥ ْﺍﻟ َﻣ َﺭ َ‬
‫ﺏ َﻛ َﻣﺎ َﺫ َﻛ َﺭﻩُ‬ ‫ﺎﻥ ْﺍﻟﻌَ ْﻳ ِ‬‫ﺻ ِ‬ ‫ﻖ ﻟَ ِﻛ ْﻥ ﻳَ ْﺭ ِﺟ ُﻊ ِﺑﻧُ ْﻘ َ‬ ‫ﺳﺎ ِﺑ ِ‬ ‫ﺎﻑ ﺇﻟَﻰ ﺍﻟ ﱠ‬ ‫ﺿ ُ‬‫ﺎﻟﺯﺍﺋِ ِﺩ ﻓَ َﻼ ﻳُ َ‬ ‫ِﺑ ﱠ‬
‫ﻲ‪.‬‬ ‫ﺍﻟﺯ ْﻳﻠَ ِﻌ ﱡ‬
‫ﱠ‬
‫ﺕ َﻭﻟَﺩًﺍ‬ ‫ْﺱ ِﻣ ْﻥ ﻓُ ُﺭﻭ ِﻋ َﻬﺎ َﻣﺎ ﻟَ ْﻭ ﺇﺫَﺍ ﺗَﺯَ ﱠﻭ َﺝ ﺃ َ َﻣﺔً ﺛ ُ ﱠﻡ ﺍ ْﺷﺗ َ َﺭﺍﻫَﺎ‪ ،‬ﺛ ُ ﱠﻡ َﻭﻟَ َﺩ ْ‬ ‫َﻭﻟَﻳ َ‬
‫ﺍء‪ ،‬ﺃ َ ْﻭ ﻗَ ْﺑﻠَﻪُ ﻓَﺈِﻧﱠﻪُ َﻻ ﺷ ﱠَﻙ ِﻋ ْﻧ َﺩﻧَﺎ ِﻓﻲ َﻛ ْﻭ ِﻧ َﻬﺎ ﺃ ُ ﱠﻡ‬ ‫ﺷ َﺭ ِ‬ ‫ﻳُ ْﺣﺗ َ َﻣ ُﻝ ﺃ َ ْﻥ ﻳَ ُﻛﻭﻥَ َﺣﺎ ِﺩﺛًﺎ ﺑَ ْﻌ َﺩ ﺍﻟ ِ ّ‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ‬‫ﻳﻑ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬‫ﺿ َ‬ ‫ِﺙ ﺃ ُ ِ‬‫َﻭﻟَ ٍﺩ َﻻ ِﻣ ْﻥ ِﺟ َﻬ ِﺔ ﺃَﻧﱠﻪُ َﺣﺎﺩ ٌ‬

‫)‪(١‬ﺩﺍﺭ ﺍﻟﺤﺮﺏ‪ :‬ﻫﻲ ﺑﻘﻌﺔ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ ﻓﻴﻬﺎ ﻅﺎﻫﺮﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ‬
‫ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪ ،٢٩٥/١‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ ‪ ،/١٧٥/‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻤ ﻨﺢ ﺍﻟﻤﺮﻋﻴ ﺔ‬
‫ﻻﺑﻦ ﻣﻔﻠﺢ ‪.١٩٠/١‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪.١٧٠/١٨‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١١٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٢٤٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٢٥٧‬‬
 ‫ﻳﺭ ﺃ ُ ﱠﻡ َﻭﻟَ ِﺩ ِﻩ ِﻋ ْﻧ َﺩﻧﺎ‬
‫ﺻ ُ‬‫ﺍء َﻣﻠَ َﻛ َﻬﺎ ﻓَﺗ َ ِ‬ ‫‪ِ =١٧٠‬ﻷَﻧﱠ َﻬﺎ ﻟَ ْﻭ َﻭﻟَ َﺩ ْ‬
‫ﺕ ﻗَ ْﺑ َﻝ ﺍﻟ ِ ّ‬
‫ﺷ َﺭ ِ‬
‫ﺃﻗّﺮ ﺃﻧﻪ ﻣﺎﻟﻪ ﻭﻳﺪﻋﻲ ﺗﻤﻠﻜﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﻨﻜﺮ ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻨﻜﺮ ﻛﺬﺍ ﺑﺨﻂ "ﺧﻠﻴﻞ‬
‫ﻱ" ﻣﻌﺰﻳﺎ ً "ﻻﺑﻦ ﻣﻠﻚ" ﻓﻲ »ﺷﺮﺡ ﺍﻟﻤﺠﻤﻊ«)‪.(٢‬‬ ‫)‪(١‬‬
‫ﺃﻓﻨﺪﻱ" ﺗﻠﻤﻴﺬ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻳﺭ ﺃ ُ ﱠﻡ َﻭﻟَ ِﺩ ِﻩ ِﻋ ْﻧ َﺩﻧﺎ‪.‬‬
‫ﺻ ُ‬‫ﺍء َﻣﻠَ َﻛ َﻬﺎ ﻓَﺗ َ ِ‬ ‫‪ِ  =١٧٠‬ﻷَﻧﱠ َﻬﺎ)‪ (٣‬ﻟَ ْﻭ َﻭﻟَ َﺩ ْ‬
‫ﺕ ﻗَ ْﺑ َﻝ ﺍﻟ ِ ّ‬
‫ﺷ َﺭ ِ‬
‫ﻷﻥ ﺍﻟﺴﺒﺐ ﻫﻮ ﺍﻟﺠﺰﺋﻴﺔ‪ ،‬ﻭﺍﻟﺠﺰﺋﻴﺔ ﺇﻧﻤﺎ ﺗﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﺑﻨﺴﺒﺔ ﺍﻟﻮﻟﺪ ﻣﻨﻬﻤﺎ ﻛﻤﺎﻻً‪ ،‬ﻭﻗﺪ ﺛﺒﺖ‬
‫ﺍﻟﻨﺴﺐ ﻓﺘﺜﺒﺖ ﺍﻟﺠﺰﺋﻴﺔ ﺑﻬﺬﻩ ﺍﻟﻮﺍﺳﻄﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻤﺎﻧﻊ ﺣﻴﻦ ﺍﻟﻮﻻﺩﺓ ﻣﻠﻚ ﺍﻟﻐﻴﺮ ﻓﺰﺍﻝ‪،‬‬
‫]ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﺛﻢ ﻣﻠﻜﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻟﻜﺎﻥ ﺃﻭﻟﻰ ﻷﻥ ﺍﻟﺤﻜﻢ ﻛﺬﻟﻚ[)‪ (٤‬ﻗﺎﻝ‬
‫)‪(٥‬‬
‫"ﺍﻟﻤﺼﻨﻒ" ﻓﻲ »ﺍﻟﺒﺤﺮ«‬
‫‪.........................................................................................‬‬
‫ﻧﺎﻗﻼً ﻋﻦ »ﺍﻟﻤﺤﻴﻂ«‪ :‬ﻭﺇﺫﺍ ﻭﻟﺪﺕ ﺍﻷﻣﺔ ﺍﻟﻤﻨﻜﻮﺣﺔ ﻣﻦ ﺍﻟﺰﻭﺝ ﺛﻢ ﺍﺷﺘﺮﺍﻫﺎ ﻫﻮ ﻭﺁﺧﺮ‪،‬‬
‫ﺗﺼﻴﺮ ﺃﻡ ﻭﻟﺪ ] ﻟﻠﺰﻭﺝ ﻟﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻗﻴﻤﺔ ﻧﺼﻴﺐ‪ (٦)/‬ﺷﺮﻳﻜﻪ؛ ﻷﻧﻪ ﺑﺎﻟﺸﺮﺍء ﺻﺎﺭﺕ‬
‫ﺃﻡ ﻭﻟﺪ[)‪ (٧‬ﻟﻪ ﻭﺍﻧﺘﻘﻞ ﻧﺼﻴﺐ ﺍﻟﺸﺮﻳﻚ ﺇﻟﻴﻪ ﺑﺎﻟﻀﻤﺎﻥ‪" .‬ﻏﺰﻱ")‪.(٨‬‬
‫ﻕ ﻋﻠﻰ ﻣﻠﻚ ﺍﻟﺒﺎﺋﻊ؛ ﺇﺫ ﻓﺮﺽ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻧﻪ ﺇﻧﻤﺎ ﺑﺎﻉ ﺃﻣﻪ ﻓﻘﻂ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻮﻟﺪ ﻓﻬﻮ ﺑﺎ ٍ‬
‫ﺣﺘﻰ ﻟﻮ ﺑﺎﻋﻪ ﻣﻊ ﺃﻣﻪ ﻣﻨﻬﻤﺎ ﻋﺘﻖ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻟﺰﻣﻪ ﺿﻤﺎﻥ ﺣﺼﺔ ﺍﻟﺸﺮﻳﻚ‪ ،‬ﻭﺑﻬﺬﺍ‬
‫ﺍﻟﺘﻘﺮﻳﺮ ﺗﻌﻠﻢ ﺃﻥ ﺛﺒﻮﺕ ﺃﻣﻮﻣﻴﺔ ﺍﻟﻮﻟﺪ ﻷﻣﻪ ﺑﻮﺍﺳﻄﺔ ﻻ ﺗﻨﺎﻓﻲ ﺑﻘﺎء ﺍﻟﺮﻕ ﻓﻴﻪ‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﻟﻢ ﺃﺟﺪ ﻣﻦ ﺗﺮﺟﻤﻪ‪.‬‬

‫)‪»(٢‬ﺷﺮﺡ ﺍﻟﻤﺠﻤﻊ«‪ :‬ﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻤﺴﺘﺠﻤﻊ ﺷﺮﺡ ﺍﻟﻤﺠﻤﻊ ) ﻣﺠﻤ ﻊ ﺍﻟﺒﺤ ﺮﻳﻦ ﻭﻣﻠﺘﻘ ﻰ ﺍﻟﻨﻬ ﺮﻳﻦ ﻻﺑ ﻦ‬
‫ﺍﻟ ﺴﺎﻋﺎﺗﻲ ( ﻟﻺﻣ ﺎﻡ ﺑ ﺪﺭ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺍﻟﻌﻴﻨ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨٥٥‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ‬
‫ﻣﺨﻄﻮﻁ‪ ،‬ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ﺑﺪﻣﺸﻖ ﺑ ﺮﻗﻢ‪ ) :‬ﻡ ﻑ ‪ /‬ﻡ ‪ ٢٩٤٥ /‬ﺕ ‪.( ٣‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ١٥٩٩/٢‬ﻭ‪ ،١٦٠٠‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٤٢١/٢‬‬
‫)‪(٣‬ﻓﻲ )ﺃ(ﻷﻧﻪ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٥‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٩٦/٤‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٣٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ )‪/٤٦‬ﺏ(‪.‬‬

‫‪٢٥٨‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٦‬‬
‫ﺍﻹﺑَﺎ َﺣﺔُ ؟«‬ ‫ﺻ ُﻝ ﻓِﻲ ﺍﻷ َ ْﺷﻳَ ِ‬
‫ﺎء ِ‬ ‫»ﻫ َْﻝ ْﺍﻷ َ ْ‬
‫ﻋﻠَﻰ‬ ‫ﺍﻹﺑَﺎ َﺣﺔُ َﺣﺗﱠﻰ ﻳَ ُﺩ ﱠﻝ ﺍﻟ ﱠﺩ ِﻟﻳ ُﻝ َ‬ ‫ﺻ ُﻝ ﻓِﻲ ْﺍﻷ َ ْﺷﻳَ ِ‬
‫ﺎء ْ ِ‬ ‫‪ =١٧١‬ﻗَﺎ ِﻋ َﺩﺓ ٌ ﻫَﻝ ْﺍﻷ َ ْ‬
‫ﻲ ِ ﺭﺣﻣﻪ ﷲ‪ ،‬ﺃ َ ْﻭ ﺍﻟﺗ ﱠ ْﺣ ِﺭﻳ ُﻡ َﺣﺗﱠﻰ ﻳَ ُﺩ ﱠﻝ ﺍﻟ ﱠﺩ ِﻟﻳ ُﻝ‬ ‫َﺏ ﺍﻟ ﱠ‬
‫ﺷﺎﻓِ ِﻌ ّ‬ ‫ﺍﻹﺑَﺎ َﺣ ِﺔ‪َ ،‬ﻭ ُﻫ َﻭ َﻣ ْﺫﻫ ُ‬
‫ﻋ َﺩ ِﻡ ْ ِ‬
‫َ‬
‫َ‬
‫ﺷﺎ ِﻓ ِﻌﻳﱠﺔُ ﺇﻟَﻰ ﺃ ِﺑﻲ َﺣ ِﻧﻳﻔَﺔَ ﺭﺣﻣﻪ ﷲ‬ ‫ﺳﺑَﻪُ ﺍﻟ ﱠ‬ ‫ﻋﻠَﻰ ْ ِ‬
‫ﺍﻹﺑَﺎ َﺣ ِﺔ َﻭﻧَ َ‬ ‫َ‬
‫ﺍﻹﺑَﺎ َﺣﺔُ)‪ (١‬؟‬ ‫ﺻ ُﻝ ِﻓﻲ ْﺍﻷ َ ْﺷﻳَ ِ‬
‫ﺎء ْ ِ‬ ‫‪  =١٧١‬ﻗَﺎ ِﻋ َﺩﺓ ٌ ﻫَﻝ ْﺍﻷ َ ْ‬
‫‪.........................................................................................‬‬

‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺷﻴﺎء ﻓﻲ ﺍﻷﺻﻞ)‪ (١‬ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻋﻨﺪ ﺟﻤﻬﻮﺭ "ﺍﻟﻤﻌﺘﺰﻟﺔ")‪ ،(٢‬ﻭﻁﺎﺋﻔﺔ‬

‫)‪(١‬ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻤﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎء‪ :‬ﻓﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻷﺻﻞ ﺍﻟﺤﻞ‪ ،‬ﻭﻋﻨ ﺪ‬
‫ﺑﻌ ﺾ ﺍﻟﺤﻨﻔﻴ ﺔ ﺃﻥ ﺍﻷﺻ ﻞ ﺍﻟﺘﻮﻗ ﻒ‪ ،‬ﻭﻳﻨ ﺴﺐ ﻷﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻫ ﺬﺍ ﺍﻟﻘ ﻮﻝ‪ ،‬ﻭﻫ ﻮ ﺃﻳ ﻀﺎ ً ﻗ ﻮﻝ ﺑﻌ ﺾ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺤ ﺪﻳﺚ ﺃﻥ ﺍﻷﺻ ﻞ ﺍﻟﺤﺮﻣ ﺔ‪ .‬ﻭﺳ ﺒﺐ ﺍﺧ ﺘﻼﻓﻬﻢ ﺑ ﺬﻟﻚ ﻫ ﻮ‪ :‬ﺍﺧ ﺘﻼﻓﻬﻢ ﻓ ﻲ ﺣ ﺪ ﺍﻟﺤ ﻼﻝ‪:‬‬
‫ﻓﻌﻨ ﺪ ﺍﻟ ﺸﺎﻓﻌﻲ ﻣ ﺎ ﻻ ﺩﻟﻴ ﻞ ﻋﻠ ﻰ ﺗﺤﺮﻳﻤ ﻪ‪ ،‬ﻭﻋﻨ ﺪ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ ﻣ ﺎ ﺩﻝ ﺩﻟﻴ ﻞ ﻋﻠ ﻰ ﺣﻠ ﻪ‪ .‬ﺩﻟﻴ ﻞ ﻗ ﻮﻝ‬
‫ﻮﺭﺓ ُ‬‫ﺳ َ‬ ‫ﻋﻠَ ﻰ َﻁ ﺎ ِﻋ ٍﻢ ﻳَ ْﻄﻌَ ُﻤ ﻪُ ﴾ ] ُ‬ ‫ﺍﻟﺠﻤﻬ ﻮﺭ‪:‬ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪﴿ :‬ﻗُ ْﻞ َﻻ ﺃ َ ِﺟ ُﺪ ﻓِ ﻲ َﻣ ﺎ ﺃ ُ ِ‬
‫ﻭﺣ َﻲ ﺇِﻟَ ﱠﻲ ُﻣ َﺤ ﱠﺮ ًﻣ ﺎ َ‬
‫ﻮﺭﺓُ ﺍﻟﺒَﻘَ َﺮ ِﺓ‪:‬‬
‫ﺳ َ‬‫ﺽ َﺟ ِﻤﻴﻌً ﺎ ﴾ ] ُ‬ ‫ﻖ ﻟَ ُﻜ ْﻢ َﻣ ﺎ ﻓِ ﻲ ﺍﻷ َ ْﺭ ِ‬‫ﺍﻷ َ ْﻧﻌَ ِﺎﻡ‪ [ ١٤٥ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ُ ﴿ :‬ﻫ َﻮ ﺍﻟﱠ ﺬِﻱ َﺧﻠَ َ‬
‫‪.[ ٢٩‬ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ :‬ﻗﻮﻟﻪ ﷺ‪ } :‬ﻣ ﺎ ﺃﺣ ﻞ ﷲ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ ﻓﻬ ﻮ ﺣ ﻼﻝ ﻭﻣ ﺎ ﺣ ﺮﻡ ﻓﻬ ﻮ ﺣ ﺮﺍﻡ ﻭﻣ ﺎ‬
‫ﺳ ﻜﺖ ﻋﻨ ﻪ ﻓﻬ ﻮ ﻋﺎﻓﻴ ﺔ ﻓ ﺎﻗﺒﻠﻮﺍ ﻣ ﻦ ﷲ ﻋﺎﻓﻴﺘ ﻪ ﻓ ﺈﻥ ﷲ ﻟ ﻢ ﻳﻜ ﻦ ﻧ ﺴﻴﺎ {ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘ ﻲ )‪(١٩٥٠٨‬‬
‫ﺑﺎﺏ‪ :‬ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﺗﺤﺮﻳﻤﻪ ﻭﻻﻛﺎﻥ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﺫﻛﺮ ﺗﺤﺮﻳﻤﻪ ﻣﻤﺎ ﻳﺆﻛ ﻞ ﺃﻭ ﻳ ﺸﺮﺏ‪ ،‬ﻭﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ‬
‫ﺑ ﺎﺏ‪ :‬ﺍﻟﺤ ﺚ ﻋﻠ ﻰ ﺇﺧ ﺮﺍﺝ ﺍﻟ ﺼﺪﻗﺔ ﻭﺑﻴ ﺎﻥ ﻗ ﺴﻤﺘﻬﺎ ‪ ،١٣٧/٢‬ﻭﻗ ﺎﻝ ﺍﻟﻬﻴﺜﻤ ﻲ ﻓ ﻲ ﻣﺠﻤ ﻊ ﺍﻟﺰﻭﺍﺋ ﺪ‬
‫‪ ٥٥/٧‬ﺭﻭﺍﻩ ﺍﻟﺒ ﺰﺍﺭ ﻭﺭﺟﺎﻟ ﻪ ﺛﻘ ﺎﺕ‪ .‬ﻭﻗﻮﻟ ﻪ ﷺ‪} :‬ﺇﻥ ﷲ ﻓ ﺮﺽ ﻓ ﺮﺍﺋﺾ ﻓ ﻼ ﺗ ﻀﻴﻌﻮﻫﺎ ﻭﺣ ﺮﻡ‬
‫ﺣﺮﻣﺎﺕ ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ‪ ،‬ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎء ﻣﻦ ﻏﻴ ﺮ ﻧ ﺴﻴﺎﻥ ﻓ ﻼ ﺗﺒﺤﺜ ﻮﺍ‬
‫ﻋﻨﻬ ﺎ {‪.‬ﺃﺧﺮﺟ ﻪ ﺍﻟﺤ ﺎﻛﻢ )‪ (٧١١٤‬ﻓ ﻲ ﺍﻟﻤ ﺴﺘﺪﺭﻙ ﻛﺘ ﺎﺏ‪ :‬ﺍﻻﻁﻌﻤ ﺔ ‪ ،١٢٩/٤‬ﻭﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ ﻓ ﻲ‬
‫ﻓ ﻲ ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﺮﺿ ﺎﻉ ‪ ،١٨٤/٤‬ﻭﻗ ﺎﻝ ﺍﻟﻨ ﻮﻭﻱ ﻓ ﻲ ﺁﺧ ﺮ ﺭﻳ ﺎﺽ ﺍﻟ ﺼﺎﻟﺤﻴﻦ ‪/٤١٦/‬‬ ‫ﺍﻟ ﺴﻨﻦ‬
‫ﺭﻭﺍﻩ ﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ‪ .‬ﻭﺩﻟﻴ ﻞ ﻗ ﻮﻝ ﺑﻌ ﺾ ﺃﺻ ﺤﺎﺏ ﺍﻟﺤ ﺪﻳﺚ ﻭﻣ ﺎ ﻧ ﺴﺐ ﻷﺑ ﻲ‬ ‫ﺣ ﺪﻳﺚ ﺣ ﺴﻦ‬
‫ﻣﻠ ﻚ ﻏﻴ ﺮﻩ ﺑﻐﻴ ﺮ ﺇﺫﻧ ﻪ ﻻ ﻳﺠ ﻮﺯ‪ ،‬ﻓﻴﺒﻘ ﻰ ﺍﻷﺻ ﻞ ﻋﻠ ﻰ ﺍﻟﺤﺮﻣ ﺔ‬ ‫ﺣﻨﻴﻔ ﺔ‪ :‬ﺃﻥ ﺍﻟﺘ ﺼﺮﻑ ﻓ ﻲ‬
‫ﺣﺘﻰ ﻳﺮﺩ ﺩﻟﻴﻞ ﺍﻟﺤﻞ‪ .‬ﻭﺩﻟﻴﻞ ﻣ ﻦ ﻗ ﺎﻝ = = ﺑ ﺎﻟﺘﻮﻗﻒ‪ :‬ﺃﻥ ﻁﺮﻳ ﻖ ﺛﺒ ﻮﺕ ﺍﻷﺣﻜ ﺎﻡ ﺳ ﻤﻌﻲ ﻭﻋﻘﻠ ﻲ‪،‬‬
‫ﻭﺍﻷﻭﻝ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻓﻼ ﻳﻘﻄﻊ ﺑﺄﺣﺪ ﺍﻟﺤﻜﻤﻴﻦ ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ‪.‬‬
‫ﻭﻳﻈﻬ ﺮ ﺃﺛ ﺮ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ ﺍﻟﻜﺜﻴ ﺮ ﻣ ﻦ ﺍﻟﻔ ﺮﻭﻉ ﺍﻟﻔﻘﻬﻴ ﺔ ﻣﻨﻬ ﺎ‪ :‬ﺍﻟﺤﻴ ﻮﺍﻥ ﺍﻟﻤ ﺸﻜﻞ ﺃﻣ ﺮﻩ ﻛﺎﻟﺰﺭﺍﻓ ﺔ‪،‬‬
‫ﻭﺍﻟﻨﺒﺎﺕ ﺍﻟﻤﺠﻬﻮﻝ ﺗﺴﻤﻴﺘﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻌﺮﻑ ﺣﺎﻝ ﺍﻟﻨﻬﺮ ﻫﻞ ﻫﻮ ﻣﺒﺎﺡ ﺃﻭ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻣﻨﻬﺎ ﻣ ﺎ‬
‫ﻟﻮ ﺩﺧﻞ ﺑﺮﺟﻪ ﺣﻤﺎﻡ ﻭﺷﻚ ﻫﻞ ﻫﻮ ﻣﺒﺎﺡ ﺃﻭ ﻣﻤﻠﻮﻙ‪ .‬ﻭﻛﺬﻟﻚ ﻟﻮ ﺷ ﻚ ﻓ ﻲ ﻛﺒ ﺮ ﺍﻟ ﻀﺒﺔ ﻣ ﻦ ﺍﻟ ﺬﻫﺐ‬
‫ﺃﻭ ﺍﻟﻔﻀﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﻟﻠﺰﺭﻛﺸﻲ ‪ ،١٨٦/١‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﻴﺮ ﻓﻲ ﺷ ﺮﺡ ﺍﻟﺘﺤﺮﻳ ﺮ‬
‫ﻻﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ‪ ،١٠١/٢‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻁﻲ ‪ ،/٦٠/‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄ ﺎﺭ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﺠ ﻼﻝ‬
‫ﺍﻟﻤﺤﻠﻲ ‪.٣٩٤/٢‬‬

‫‪٢٥٩‬‬
 ‫ﻣ ﻦ ﺍﻟﻔﻘﻬ ﺎء "ﺍﻟ ﱠ‬
‫ﺸﺎﻓِ ِﻌﻴﱠﺔ" ﻭ"ﺍﻟﺤﻨﻔﻴ ﺔ"‪ ،‬ﻣ ﻨﻬﻢ "ﺍﻟﻜﺮﺧ ﻲ" ﺣﺘ ﻰ ﻳ ﺮﺩ ﺍﻟ ﺸﺮﻉ ﺍﻟ ﺸﺮﻳﻒ‬
‫ﺑﺎﻟﺘﻘﺮﻳﺮ ﺃﻭ ﺑﺎﻟﺘﻐﻴﺮ ﺇﻟﻰ ﻏﻴﺮﻩ‪.‬‬
‫)‪(٣‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻣﻌﺘﺰﻟﺔ ﺑﻐﺪﺍﺩ ‪ )):‬ﺍﻷﺻﻞ ﺍﻟﺤﻈﺮ ﺣﺘﻰ ﻳﺮﺩ‬
‫ﺍﻟﺸﺮﻉ‬
‫‪.........................................................................................‬‬
‫ﻣﻐﻴﺮﺍ ً((‪.‬‬
‫ّ‬ ‫ﺍﻟﺸﺮﻳﻒ ﻣﻘﺮﺍ ً ﺃﻭ‬
‫ﻭﻗ ﺎﻝ ﺃﺻ ﺤﺎﺑﻨﺎ ﻭﻋﺎﻣ ﺔ ﺃﺻ ﺤﺎﺏ ﺍﻟﺤ ﺪﻳﺚ‪ :‬ﺍﻷﺻ ﻞ ﻓﻴﻬ ﺎ ﺍﻟﺘﻮﻗ ﻒ‪ ،‬ﻭﻫ ﻮ ﻗ ﻮﻝ‬
‫"ﺍﻷﺷ ﻌﺮﻱ")‪ ،(٤‬ﻏﻴ ﺮ ﺃﻥ ﺃﺻ ﺤﺎﺑﻨﺎ ﻳﻘﻮﻟ ﻮﻥ‪ :‬ﻻﺑ ﺪ ﺃﻥ ﻳﻜ ﻮﻥ ]ﺣﻜﻤ ﻪ[)‪ :(٥‬ﺇﻣ ﺎ ﺍﻟﺤﺮﻣ ﺔ‬
‫ﺑﺎﻟﺘﺤﺮﻳﻢ ﺍﻷﺯﻟﻲ‪ ،‬ﺃﻭ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻟﻜﻨﺎ ﻻ ﻧﻘﻒ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻌﻘ ﻞ‪ ،‬ﻓﻨﺘﻮﻗ ﻒ ﻓ ﻲ ﺍﻟﺠ ﻮﺍﺏ ﻻ‬
‫)‪(٧‬‬
‫ﻋﻠﻰ‪ (٦)/‬ﻣﻌﻨﻰ ﺃﻧﻨﺎ ﻧﺨﻠﻮﻩ ﻋﻦ ﺍﻟﺤﻜﻢ‪ ،‬ﺑﻞ ﻟﻌﺪﻡ ﺩﻟﻴﻞ ﺍﻟﻮﻗ ﻮﻑ ﻭﻋﻨ ﺪﻫﻢ ﻻ ﺣﻜ ﻢ ﻓﻴﻬ ﺎ‪/‬‬
‫ﺃﺻ ﻼً ﻟﻌ ﺪﻡ ﺩﻟﻴ ﻞ ﺍﻟﺜﺒ ﻮﺕ ﻭﻫ ﻮ ﺍﻟﺨﺒ ﺮ ﻋ ﻦ ﷲ ﺗﻌ ﺎﻟﻰ)‪ (٨‬ﻋﻠ ﻰ ﻟ ﺴﺎﻥ ﺻ ﺎﺣﺐ ﺍﻟ ﺸﺮﻉ‪،‬‬
‫ﻓﻜﺎﻥ‪ (٩)/‬ﺍﻟﺨﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻓﻲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻮﻗﻒ ﻭﻣ ﺎ ﻛ ﺎﻥ ﻓﻴ ﻪ ﺿ ﺮﺭ ﺑﻨﻔ ﺴﻪ ﺃﻭ ﺑﻐﻴ ﺮﻩ‬

‫)‪(١‬ﻓﻲ )ﺩ( ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻷﺷﻴﺎء ﺍﻹﺑﺎﺣﺔ‪.‬‬

‫)‪"(٢‬ﺍﻟﻤﻌﺘﺰﻟﺔ"‪:‬ﻭﻳ ﺴﻤﻮﻥ ﺃﺻ ﺤﺎﺏ ﺍﻟﻌ ﺪﻝ ﻭﺍﻟﺘﻮﺣﻴ ﺪ ﻭﻳﻠﻘﺒ ﻮﻥ ﺑﺎﻟﻘﺪﺭﻳ ﺔ ﻭﺍﻟﻌﺪﻟﻴ ﺔ‪ ،‬ﻭﻫ ﻢ ﻓ ﺮﻕ ﻛﺜﻴ ﺮﺓ‬
‫ﻳﺠﻤﻌﻬﺎ ﻛﻠﻬﺎ ﻓﻲ ﺑﺪﻋﺘﻬﺎ ﺃﻣﻮﺭ ﻣﻨﻬ ﺎ‪ :‬ﻧﻔﻴﻬ ﺎ ﻛﻠﻬ ﺎ ﻋ ﻦ ﷲ ﻋ ﺰ ﻭﺟ ﻞ ﺻ ﻔﺎﺗﻪ ﺍﻷﺯﻟﻴ ﺔ ﻭﻗﻮﻟﻬ ﺎ ﺑﺄﻧ ﻪ‬
‫ﻟﻴﺲ ﻪﻠﻟ ﻋﺰ ﻭﺟﻞ ﻋﻠﻢ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﺳﻤﻊ ﻭﻻ ﺑﺼﺮ ﻭﻻ ﺻ ﻔﺔ ﺃﺯﻟﻴ ﺔ ﻭﺯﺍﺩﻭﺍ ﻋﻠ ﻰ ﻫ ﺬﺍ‬
‫ﺑﻘﻮﻟﻬﻢ ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻲ ﺍﻷﺯﻝ ﺍﺳﻢ ﻭﻻ ﺻ ﻔﺔ‪ ،‬ﻭﻣﻨﻬ ﺎ‪ :‬ﻗ ﻮﻟﻬﻢ ﺑﺎﺳ ﺘﺤﺎﻟﺔ ﺭﺅﻳ ﺔ ﷲ ﻋ ﺰ‬
‫ﻭﺟﻞ ﺑﺎﻷﺑ ﺼﺎﺭ ﻭﻛﻠﻬ ﻢ ﻳﺰﻋﻤ ﻮﻥ ﺃﻥ ﻛ ﻼﻡ ﷲ ﻋ ﺰ ﻭﺟ ﻞ ﺣ ﺎﺩﺙ ﻭﺃﻛﺜ ﺮﻫﻢ ﺍﻟﻴ ﻮﻡ ﻳ ﺴﻤﻮﻥ ﻛﻼﻣ ﻪ‬
‫ﻣﺨﻠﻮﻗ ﺎ ﻭﻣﻨﻬ ﺎ‪ :‬ﻗ ﻮﻟﻬﻢ ﺟﻤﻴﻌ ﺎ ﺑ ﺄﻥ ﷲ ﺗﻌ ﺎﻟﻰ ﻏﻴ ﺮ ﺧ ﺎﻟﻖ ﻷﻛ ﺴﺎﺏ ﺍﻟﻨ ﺎﺱ‪ ،‬ﻭﻣﻨﻬ ﺎ‪ :‬ﺍﺗﻔ ﺎﻗﻬﻢ ﻋﻠ ﻰ‬
‫ﺩﻋﻮﺍﻫﻢ ﻓﻲ ﺍﻟﻔﺎﺳﻖ ﻣﻦ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﻫ ﻲ ﺃﻧ ﻪ ﻓﺎﺳ ﻖ ﻻ ﻣ ﺆﻣﻦ ﻭﻻ ﻛ ﺎﻓﺮ‬
‫ﻭﻷﺟﻞ ﻫﺬﺍ ﺳﻤﺎﻫﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻌﺘﺰﻟﺔ ﻻﻋﺘﺰﺍﻟﻬﻢ ﻗﻮﻝ ﺍﻷﻣﺔ ﺑﺄﺳﺮﻫﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﻘ ﺎﻻﺕ ﺍﻹﺳ ﻼﻣﻴﻴﻦ‬
‫ﻷﺑ ﻲ ﺍﻟﺤ ﺴﻦ ﺍﻷﺷ ﻌﺮﻱ‪ ،١٥٥/١‬ﺍﻟﻤﻠ ﻞ ﻭﺍﻟﻨﺤ ﻞ ﻟﻠ ﺸﻬﺮﺳﺘﺎﻧﻲ ‪ ،٤٣/١‬ﺍﻟﻔ ﺮﻕ ﺑ ﻴﻦ ﺍﻟﻔ ﺮﻕ ﻷﺑ ﻲ‬
‫ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.٩٣/١‬‬
‫)‪(٣‬ﻳﺨﺘﻠ ﻒ ﻣﻌﺘﺰﻟ ﺔ ﺑﻐ ﺪﺍﺩ ﻋ ﻦ ﻣﻌﺘﺰﻟ ﺔ ﺍﻟﺒ ﺼﺮﺓ ﻓ ﻲ ﺃﻥ ﺷ ﻴﻮﺥ ﺍﻟﺒ ﺼﺮﻳﻴﻦ ﻳﻤﻴﻠ ﻮﻥ ﺇﻟ ﻰ ﺍﻟ ﺮﻭﺍﻓﺾ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻤﻴﻞ ﺇﻟﻰ ﺍﻟﺨﻮﺍﺭﺝ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﻧﻲ ‪.٨٤/١‬‬
‫)‪"(٤‬ﺍﻷﺷ ﻌﺮﻱ"‪ :‬ﻋﻠ ﻲ ﺑ ﻦ ﺇﺳ ﻤﺎﻋﻴﻞ ﺑ ﻦ ﺇﺳ ﺤﺎﻕ ﺃﺑ ﻮ ﺍﻟﺤ ﺴﻦ‪ ،‬ﻣ ﻦ ﻧ ﺴﻞ ﺍﻟ ﺼﺤﺎﺑﻲ ﺃﺑ ﻲ ﻣﻮﺳ ﻰ‬
‫ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻣﺆﺳﺲ ﻣ ﺬﻫﺐ ﺍﻷﺷ ﺎﻋﺮﺓ ﺍﻟﻤﺘ ﻮﻓﻰ ﺣ ﻮﺍﻟﻲ ﺳ ﻨﺔ ‪٣٣٠‬ﻫ ـ‪ ،‬ﺗﻠﻘ ﻰ ﻣ ﺬﻫﺐ ﺍﻟﻤﻌﺘﺰﻟ ﺔ ﺛ ﻢ‬
‫ﺭﺟﻊ ﻭﺟﺎﻫﺮ ﺑﺨﻼﻓﻬﻢ ﻗﻴﻞ ﺑﻠﻐﺖ ﻣﺼﻨﻔﺎﺗﻪ ‪ ٣٠٠‬ﻛﺘﺎﺏ ﻣﻨﻬ ﺎ‪ :‬ﻣﻘ ﺎﻻﺕ ﺍﻹﺳ ﻼﻣﻴﻴﻦ‪ ،‬ﺍﻹﺑﺎﻧ ﺔ ﻋ ﻦ‬
‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﺍﻟﻠﻤﻊ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﺒﺪﻉ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٦٣/٤‬ﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٣٥/٧‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١١٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/٩٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٨‬ﻓﻲ) ﺏ( ﻋﺰ ﻭﺟﻞ‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪ ٢٤٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٢٦٠‬‬
 ‫ﺧﺎﺭﺝ ﻋﻦ ﻣﻮﺿﻊ ﺍﻟﺨﻼﻑ ]ﻛﺬﺍ ﺫﻛﺮﻩ[)‪" (١‬ﺍﻟﻐﺰﻱ")‪] (٢‬ﺑﺒﻌﺾ ﺗﺼﺮﻑ[)‪.(٣‬‬
‫‪.........................................................................................‬‬

‫ﻱ" )‪ (٤‬ﻋ ﻦ ﺑﻌ ﺾ ﺗﻌ ﺎﻟﻴﻖ)‪ (٥‬ﺍﻟ ﺸﻴﺦ "ﻗﺎﺳ ﻢ ﺑ ﻦ ﻗﻄﻠﻮﺑﻐ ﺎ")‪ (٦‬ﻣ ﺎ‬ ‫ﻭﻧﻘ ﻞ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻧ ﺼﻪ‪ )):‬ﺍﻟﻤﺨﺘ ﺎﺭ ﺃﻥ ﺍﻷﺻ ﻞ ﺍﻹﺑﺎﺣ ﺔ ﻋﻨ ﺪ ﺟﻤﻬ ﻮﺭ ﺃﺻ ﺤﺎﺑﻨﺎ‪ ،‬ﻭﻗﻴ ﺪﻩ "ﻓﺨ ﺮ ﺍﻹﺳ ﻼﻡ"‬
‫ﺑﺰﻣﻦ ﺍﻟﻔﺘﺮﺓ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻟﻢ ﻳﺘﺮﻛﻮﺍ ﺳﺪﻯ ﻓ ﻲ ﺷ ﻲء ﻣ ﻦ ﺍﻟﺰﻣ ﺎﻥ‪ ،‬ﺇﻧﻤ ﺎ ﻫ ﺬﺍ ﺑﺎﻟﻨ ﺴﺒﺔ‬
‫ﻟﺰﻣﻦ ﺍﻟﻔﺘﺮﺓ ﻻﺧﺘﻼﻑ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻭﻗ ﻮﻉ ﺍﻟﺘﺤﺮﻳﻔ ﺎﺕ‪ ،‬ﻓﻠ ﻢ ﻳﺒ ﻖ ﺍﻻﻋﺘﻘ ﺎﺩ ﻭﺍﻟﻮﻗ ﻮﻑ ﻋﻠ ﻰ‬
‫ﺷﻲء ﻣﻦ ﺍﻟ ﺸﺮﺍﺋﻊ‪ ،‬ﻓﻈﻬ ﺮﺕ ﺍﻹﺑﺎﺣ ﺔ ﺑﻤﻌﻨ ﻰ ﻋ ﺪﻡ ﺍﻟﻌﻘ ﺎﺏ ﺑﻤ ﺎ ﻟ ﻢ ﻳﻮﺟ ﺪ ﻟ ﻪ ﻣﺤ ﺮﻡ ﻭﻻ‬
‫ﻣﺒﻴﺢ ((ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺽ‬ ‫ﻖ ﻟَ ُﻜ ْﻢ َﻣ ﺎ ﻓِ ﻲ ﺍﻷ َ ْﺭ ِ‬
‫ﻭﺩﻟﻴﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻌﻨﻲ ﺍﻹﺑﺎﺣﺔ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﺧﻠَ َ‬
‫ﻮﺭﺓ ُ ﺍﻟﺒَﻘَ َﺮﺓِ‪ [ ٢٩ :‬ﺃﺧﺒﺮ ﺑﺄﻧﻪّ ﺧﻠﻘﻪ ﻟﻨﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻤﻨﺔ ﻋﻠﻴﻨ ﺎ ﻭﺃﺑﻠ ﻎ‪ ،‬ﻭﺟ ﻮﻩ‬ ‫ﺳ َ‬‫َﺟ ِﻤﻴﻌًﺎ ﴾ ] ُ‬
‫ﺍﻟﻤﻨﺔ ﺇﻁﻼﻕ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻓﺘﺜﺒﺖ ﺍﻹﺑﺎﺣﺔ‪.‬‬
‫ﺍﻑ‪:‬‬‫ﻮﺭﺓ ُ ﺍﻷ َ ْﻋ َﺮ ِ‬
‫ﺳ َ‬‫ﻭﻗﺎﻝ ﺗﻌ ﺎﻟﻰ‪ ﴿ :‬ﻗُ ْﻞ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَ ﺔَ ﷲِ ﺍﻟﱠﺘِ ﻲ ﺃ َ ْﺧ َﺮ َﺝ ِﻟ ِﻌﺒَ ﺎ ِﺩ ِﻩ ﴾] ُ‬
‫‪ [ ٣٢‬ﻭﻷﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﺧﺎﻝ ﻋﻦ ﺍﻟﻤﻔﺴﺪﺓ؛ ﺇﺫ ﺍﻟﻜﻼﻡ ﻓﻴ ﻪ ﻭﻻ ﺿ ﺮﺭ ﻓﻴ ﻪ ﻋﻠ ﻰ ﺍﻟﻤﺎﻟ ﻚ‪،‬‬
‫ﻓﺘﺜﺒ ﺖ ﺍﻹﺑﺎﺣ ﺔ ﻟﻼﻧﺘﻔ ﺎﻉ ﻛﺎﻻﺳ ﺘﻈﻼﻝ ﺑﺤ ﺎﺋﻂ‪ (٧)/‬ﺍﻟﻐﻴ ﺮ‪ ،‬ﻭﺍﻟﻨﻈ ﺮ ﻓ ﻲ ﻣﺮﺁﺗ ﻪ‪ ،‬ﻭﻭﺟ ﻪ‬
‫ﺍﻟﺤﻈﺮ ﺃﻧﻪ ﺗﺼﺮﻑ ﻓ ﻲ ﻣﻠ ﻚ ﺍﻟﻐﻴ ﺮ ﺑﻐﻴ ﺮ ﺇﺫﻧ ﻪ‪ ،‬ﻓ ﻼ ﻳﺠ ﻮﺯ‪ ،‬ﻭﻭﺟ ﻪ ﺍﻟﺘﻮﻗ ﻒ ﺃﻥ ﻁﺮﻳ ﻖ‬
‫ﺛﺒﻮﺕ ﺍﻷﺣﻜﺎﻡ ﺳﻤﻌﻲ ﻭﻋﻘﻠﻲ‪ ،‬ﻭﺍﻷﻭﻝ‬
‫‪.........................................................................................‬‬
‫ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺜﺎﻧﻲ ﻓﻼ ﻧﻘﻄﻊ ﺑﺄﺣﺪ ﺍﻟﺤﻜﻤﻴﻦ‪ ،‬ﻓﺈﻥ ﻣ ﻦ ﻗ ﺎﻝ ﺑﺎﻹﺑﺎﺣ ﺔ ﻋﻘ ﻼ ﻳﺠ ﻮﺯ‬
‫ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﻓﻲ ﺫﻟﻚ ﺑﻌﻴﻨﻪ ﺑﺎﻟﺤﻈﺮ‪،‬ﻓﻴﻨﻘﻠﻪ ﻣﻦ ﺍﻟﺤﻈ ﺮ ﺇﻟ ﻰ ﺍﻹﺑﺎﺣ ﺔ‪ ،‬ﻭﻣ ﺎ ﺩﻝ‬
‫ﺍﻟﻌﻘﻞ ﻋﻠﻴﻪ ﻻ ﻳﺠﻮﺯ ﺗﻐﻴﻴﺮﻩ ﻛ ﺸﻜﺮ ﺍﻟﻤ ﻨﻌﻢ)‪ (٨‬ﻭﻧﺤ ﻮﻩ ﻛ ﺬﺍ ﻓ ﻲ ﺣﺎﺷ ﻴﺔ "ﺍﻟﻐ ﺰﻱ" ﻭﺗﺒﻌ ﻪ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪) ،‬ﺟـ(‪.‬‬

‫)‪(٢‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٧‬ﺃ (‪..‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٣/١‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﺗﺄﻟﻴﻒ‪.‬‬
‫)‪"(٦‬ﻗﺎﺳﻢ ﺑﻦ ﻗﻄﻠﻮﺑﻐﺎ"‪ :‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺪﻝ ﺍﻟﺴﻮﺩﻭﻧﻲ ﺍﻟﺠﻤﺎﻟﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪٨٧٩‬ﻫ ـ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ‪ :‬ﺇﻣﺎﻡ ﻋﻼﻣﺔ‪ ،‬ﻁﻠﻖ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻗ ﺎﺩﺭ ﻋﻠ ﻰ ﺍﻟﻤﻨ ﺎﻅﺮﺓ‪ ،‬ﻣﻐ ﺮﻡ ﺑﺎﻻﻧﺘﻘ ﺎﺩ ﻭﻟ ﻮ ﻟﻤ ﺸﺎﻳﺨﻪ‪،‬‬
‫ﻣﻊ ﺷ ﺎﺋﺒﺔ ﺩﻋ ﻮﻯ ﻭﻣ ﺴﺎﺣﺠﺔ‪ .‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪ :‬ﺗ ﺎﺝ ﺍﻟﺘ ﺮﺍﺟﻢ ﻓ ﻲ ﻋﻠﻤ ﺎء ﺍﻷﺣﻨ ﺎﻑ‪ ،‬ﻭﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﺷ ﺮﺡ‬
‫ﻣﺨﺘ ﺼﺮ ﺍﻟﻤﻨ ﺎﺭ‪ ،‬ﻭﺗ ﺼﺤﻴﺢ ﺍﻟﻘ ﺪﻭﺭﻱ‪ ،‬ﻭﻏﻴ ﺮ ﺫﻟ ﻚ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٨٠/٥‬ﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١١١/٨‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٣٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺩ( ﺍﻟﻤﻨﻊ‪.‬‬

‫‪٢٦١‬‬
‫ﻱ" )‪ (١‬ﻣﻌﺰﻳﺎ ً »ﻟﺘﺤﻔ ﺔ ﺍﻟﻮﺻ ﻮﻝ«)‪ .(٢‬ﻭﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣﺘﻔﺮﻋ ﺔ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻘ ﺒﺢ‬
‫"ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺍﻟﺤﺴﻦ ﺫﺍﺗﻲ ﺃﻭ ﺷﺮﻋﻲ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠﻤﺎء ﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻳﻄﻠﻘﺎﻥ)‪ (٣‬ﻋﻠﻰ ﺛﻼﺙ ﻣﻌﺎﻥ ٍ)‪:(٤‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻛﻮﻥ ﺍﻟﺸﻲء ﻣﻼﺋﻤﺎ ﻟﻠﻄﺒﻊ ﺃﻭ ﻣﻨﺎﻓﺮﺍ ً ﻟﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﻮﻥ ﺍﻟﺸﻲء‪ (٥)/‬ﻣﺘﻌﻠﻖ ﺍﻟﻤﺪﺡ ﻋﺎﺟﻼً ﻭﺍﻟﺜﻮﺍﺏ ﺁﺟﻼً‪.‬‬
‫ﺃﻭ ﻛﻮﻧﻪ ﻣﺘﻌﻠﻖ ﺍﻟﺬﻡ ﻋﺎﺟﻼً ﻭﺍﻟﻌﻘﺎﺏ ﺁﺟﻼً‪.‬‬
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‫ﻓﻼ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤ ﺎء ﺃﻧﻬﻤ ﺎ ﺑﺎﻟﺘﻔ ﺴﻴﺮﻳﻦ ﺍﻷﻭﻟ ﻴﻦ ﻋﻘﻠﻴ ﺎﻥ‪ ،‬ﻭﺃﻣ ﺎ ﺑﺎﻟﺘﻔ ﺴﻴﺮ ﺍﻟﺜﺎﻟ ﺚ‬
‫ﻓﻘ ﺪ ﺍﺧﺘﻠ ﻒ ﻓﻴ ﻪ ﻓﻌﻨ ﺪ "ﺍﻷﺷ ﻌﺮﻱ" ﻻ ﻳﺜﺒﺘ ﺎﻥ‪ (٦)/‬ﺑﺎﻟﻌﻘ ﻞ ﺑ ﻞ ﺑﺎﻟ ﺸﺮﻉ‪ ،‬ﻭﻋﻨ ﺪﻧﺎ ﺍﻟﺤ ﺎﻛﻢ‬
‫ﺑﺎﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻫﻮ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪.‬‬
‫)‪(٨‬‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻣ ﺬﻫﺐ "ﺍﻷﺷ ﺎﻋﺮﺓ")‪ (٧‬ﺑﻌﻴﻨ ﻪ ﻗﻠ ﺖ‪ :‬ﻣ ﺎﻫﻮ ﺫﻟ ﻚ‪ ،‬ﻭﻟ ﻴﺲ ﺍﻷﻣ ﺮ‪/‬‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٣/١‬‬

‫ﻤﺲ‬
‫)‪»(٢‬ﺗﺤﻔﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻋﻠﻢ ﺍﻷﺻﻮﻝ « ﺃﻭ»ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ« ﻟﻠﻐ ﺰﻱ ﺍﻷﻭﻝ‪ :‬ﺷ ُ‬
‫ﻲ‪ ،‬ﻣ ﺘﻜﻠ ٌﻢ‪،‬‬
‫ﺑﻦ ﻋﺒﺪ ﷲ‪،‬ﺍﻟﺘﻤﺮﺗﺎﺷﻲ ﺍﻟﻐﺰﻱ‪،‬ﺍﻟﺤﻨﻔﻲ‪،‬ﺗﻮﻓﻲ ﻋﺎﻡ‪ ١٠٠٤‬ﻫـ‪ ،‬ﻓﻘﻴﻪٌ‪ ،‬ﺃﺻ ﻮﻟ ٌ‬ ‫ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ٌ ُ‬
‫ِ‬
‫ﻭﻟﺪ ﺑﻐﺰﺓ َ ﻭﺗﻮﻓﻲ ﺑﻬﺎ‪ .‬ﻣ ﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪ »:‬ﺗﻨ ﻮﻳﺮ ﺍﻷﺑ ﺼﺎﺭ ﻭﺟ ﺎﻣﻊ ﺍﻟﺒﺤ ﺎﺭ« ﻭﺷ ﺮﺣﻪ ﻭﺳ ﻤﺎﻩ »ﻣ ﻨﺢ‬
‫ﺍﻟﻐﻔ ﺎﺭ«‪ »،،‬ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﻤﺮﺿ ﻴﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻘ ﺼﻴﺪﺓ ﺍﻟﻼﻣﻴ ﺔ ﻓ ﻲ ﺍﻟﻌﻘﺎﺋ ﺪ«‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠ ﻲ‪،٢٣٩ /٦‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﻛﺤﺎﻟ ﺔ‪ ،١٩٧/١٠‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٢٦٢/٢‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻣﻄﻠﻘﺎﻥ‪ ،‬ﻭﻓﻲ )ﺟـ(‪) ،‬ﺩ( ﻳﻄﻠﻘﺎﻥ‪.‬‬
‫)‪(٤‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ ‪ ،٤٩-٤٥/١‬ﺇﺩﺭﺍﺭ ﺍﻟ ﺸﺮﻭﻕ ﻋﻠ ﻰ ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻻﺑ ﻦ ﺍﻟ ﺸﺎﻁ‬
‫‪ ،٢١٢/٢‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ‪ ،١٨٤/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،١٧٦/١‬‬
‫ﺷ ﺮﺡ ﺍﻟﻜﻮﻛ ﺐ ﺍﻟﻤﻨﻴ ﺮ ﻟﻠﻔﺘ ﻮﺣﻲ ‪٩٥‬ﻭ‪ ،٩٦‬ﺣﺎﺷ ﻴﺔ ﺍﻟﻌﻄ ﺎﺭ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﺠ ﻼﻝ ﺍﻟﻤﺤﻠ ﻲ‬
‫‪٨٠/١‬ﻭ‪.٨١‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺃ ﻣﻦ ﺍﻟﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٢٤٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪"(٧‬ﺍﻷﺷ ﺎﻋﺮﺓ"‪ :‬ﻧ ﺴﺒﺔ ﺇﻟ ﻰ ﺃﺑ ﻲ ﺍﻟﺤ ﺴﻦ ﺍﻷﺷ ﻌﺮﻱ‪ ،‬ﻭﻳﻤﺘ ﺎﺯ ﻣ ﺬﻫﺐ ﺍﻷﺷ ﺎﻋﺮﺓ ﺑ ﺄﻥ ﷲ ﺧ ﺎﻟﻖ ﻛ ﻞ‬
‫ﺷ ﻲء ﻭﻟ ﻴﺲ ﻟﻠﻄﺒﻴﻌ ﺔ ﻓﻌ ﻼ ﻣ ﺎ ﺑﺨ ﻼﻑ ﺍﻹﻧ ﺴﺎﻥ ﺍﻟ ﺬﻱ ﻳ ﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌ ﻞ ﺃﻓﻌ ﺎﻻً ﻳﺨﻠﻘﻬ ﺎ ﷲ ﻓﻴ ﻪ‬
‫ﻓﻴﻨﺴﺒﻬﺎ ﺍﻹﻧ ﺴﺎﻥ ﺇﻟ ﻰ ﻧﻔ ﺴﻪ ﻭﻳﺰﻋﻤﻬ ﺎ ﻣ ﻦ ﻛ ﺴﺒﻪ‪ ،‬ﻭﻓﺮﻗ ﻮﺍ ﺑ ﻴﻦ ﻛ ﻼﻡ ﷲ ﺍﻟﻘ ﺎﺋﻢ ﺑﺬﺍﺗ ﻪ ﻭﻫ ﻮ ﻗ ﺪﻳﻢ‬
‫ﻭﺑ ﻴﻦ ﺍﻟﻜﺘ ﺎﺏ ﺍﻟ ﺬﻱ ﻫ ﻮ ﺍﻟﻘ ﺮﺁﻥ ﻭﺍﻟ ﺬﻱ ﺃﻧ ﺰﻝ ﻓ ﻲ ﺯﻣ ﻦ ﻣﻌ ﻴﻦ‪ ،‬ﻭﻋﻮﻟ ﻮﺍ ﻋﻠ ﻰ ﺍﻟ ﻮﺣﻲ ﺍﻟ ﺬﻱ ﻫ ﻮ‬
‫ﻋﻨﺪﻫﻢ ﺍﻷﺻ ﻞ ﺍﻟﻮﺣﻴ ﺪ ﻟﻤﻌﺮﻓ ﺔ ﷲ ﻓ ﻲ ﺣ ﻴﻦ ﺃﻥ ﺍﻟﻌﻘ ﻞ ﺁﻟ ﺔ ﻟ ﻺﺩﺭﺍﻙ ﻓﻘ ﻂ ﻭﻟﻜﻨ ﻪ ﻳ ﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ‬
‫ﻭﺟﻮﺩ ﷲ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺻ ﻔﻬﺎﻧﻴﺔ ‪ ،١٠٨-١٠٧‬ﺇﻳﺜ ﺎﺭ ﺍﻟﺤ ﻖ ﻋﻠ ﻰ ﺍﻟﺨﻠ ﻖ ﻓ ﻲ ﺭﺩ ﺍﻻﺧﺘﻼﻓ ﺎﺕ‬
‫‪١٠١‬ﻭ‪ ،٢٩٧‬ﺍﻟﺘﺤﻔﺔ ﺍﻟﻤﺪﻧﻴﺔ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻔﻴﺔ ‪.١١٩‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/٩٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٦٢‬‬
 ‫ﻛﺬﻟﻚ‪.‬‬
‫ﻓ ﺈﻥ ﻗﻠ ﺖ‪ :‬ﻓﻤ ﺎ ﺍﻟﻔ ﺮﻕ ﺑﻴﻨﻬﻤ ﺎ ﺣﻴﻨﺌ ﺬ‪ ،‬ﻗﻠ ﺖ‪ :‬ﺍﻟﻔ ﺮﻕ ﻫ ﻮ ﺃﻥ ﺍﻟﺤ ﺴﻦ ﻭﺍﻟﻘ ﺒﺢ ﻋﻨ ﺪ‬
‫"ﺍﻷﺷ ﺎﻋﺮﺓ" ﻻ ﻳﻌﺮﻓ ﺎﻥ ﺇﻻ ﺑﻌ ﺪ ﻛﺘ ﺎﺏ ﺃﻭ ﻧﺒ ﻲ‪ ،‬ﻭﻋﻠ ﻰ ﻣ ﺬﻫﺐ "ﺍﻟﻤﺎﺗﺮﻳﺪﻳ ﺔ")‪ (١‬ﻓﻘ ﺪ‬
‫ﻳﻌﺮﻓﻬﻤﺎ ﺍﻟﻌﻘﻞ ﺑﺨﻠﻖ ﷲ‬
‫‪.........................................................................................‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺑﻬﻤﺎ ﺇﻣ ﺎ ﺑ ﻼ ﻛ ﺴﺐ ﻛﺤ ﺴﻦ ﺗ ﺼﺪﻳﻖ ﺍﻟﻨﺒ ﻲ ﷺ‪ ،‬ﻭﻗ ﺒﺢ‬
‫ﺍﻟﻜ ﺬﺏ ﺍﻟ ﻀﺎﺭ‪ ،‬ﻭﺇﻣ ﺎ ﻣ ﻊ ﻛ ﺴﺐ ﻛﺎﻟﺤ ﺴﻦ ﻭﺍﻟﻘ ﺒﺢ ﺍﻟﻤ ﺴﺘﻔﺎﺩﻳﻦ ﻣ ﻦ ﺍﻟﻨﻈ ﺮ ﻓ ﻲ ﺍﻷﺩﻟ ﺔ‬
‫ﻭﺗﺮﺗﻴ ﺐ ﺍﻟﻤﻘ ﺪﻣﺎﺕ‪ ،‬ﻭﻗ ﺪ ﻻ ﻳﻌﺮﻓ ﺎﻥ ﺇﻻ ﺑﺎﻟﻜﺘ ﺎﺏ ﻭﺍﻟﻨﺒ ﻲ ]ﻛ ﺄﻛﺜﺮ[)‪ (٢‬ﺃﺣﻜ ﺎﻡ ﺍﻟ ﺸﺮﻉ‬
‫ﺍﻟ ﺸﺮﻳﻒ ]ﻛ ﺬﺍ ﺫﻛ ﺮﻩ[)‪" (٣‬ﺍﻟﻐ ﺰﻱ")‪ (٤‬ﻣﻌﺰﻳ ﺎ ً »ﻟﻠﺘﻠ ﻮﻳﺢ«)‪ (٥‬ﻭ»ﺷ ﺮﺡ ﺍﻟﻤ ﺴﺎﻳﺮﺓ«)‪،(٦‬‬
‫ﻭﺗﻘﻴﻴﺪ ﻗﺒﺢ ﺍﻟﻜﺬﺏ ﺑﺎﻟﻀﺎﺭ ﻳﺸﻴﺮ ﺇﻟﻰ‬

‫)‪(١‬ﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ‪ :‬ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﷴ ﺑﻦ ﻣﺤﻤﻮﺩ ﺃﺑﻲ ﻣﻨﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺇﻟﻰ ﺟﺎﻧﺐ ﺇﻣﺎﻣﺘﻪ‬
‫ﻓﻲ ﺃﺻ ﻮﻝ ﺍﻟ ﺪﻳﻦ ﻭﻋﻠ ﻢ ﺍﻟﻜ ﻼﻡ ﺃﺣ ﺪ ﻓﻘﻬ ﺎء ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﺑ ﺮﻉ ﻓ ﻲ ﻋﻠ ﻢ ﺍﻟﺤﺠ ﺎﺝ ﻭﺍﻟﻤﻨﻄ ﻖ ﻭﺍﻟﻔﻨ ﻮﻥ‬
‫ﺍﻟﻌﻘﻠﻴ ﺔ ﻭﺍﻟﻨﻘﻠﻴ ﺔ‪ .‬ﻭﻣﻨﻬﺠ ﻪ ﻳﺨﺘﻠ ﻒ ﻋ ﻦ ﻣ ﻨﻬﺞ ﺃﺑ ﻲ ﺍﻟﺤ ﺴﻦ ﺍﻷﺷ ﻌﺮﻱ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﺠﻮﺍﻧ ﺐ‪،‬‬
‫ﻭﻳﺘﻠﺨﺺ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓ ﻲ ﺃﻥ ﺍﻷﺷ ﻌﺮﻱ ﻛ ﺎﻥ ﻻﻳﻘ ﻴﻢ ﻟ ﺴﻠﻄﺎﻥ ﺍﻟﻌﻘ ﻞ ﺍﻻﺟﺘﻬ ﺎﺩﻱ ﻭﺯﻧ ﺎ ً‬
‫ﺃﻣﺎﻡ ﺍﻟﻨ ﺼﻮﺹ‪ ،‬ﺣﺘ ﻰ ﻭﺇﻥ ﻛﺎﻧ ﺖ ﻭﺍﺭﺩﺓ ﻋ ﻦ ﻁﺮﻳ ﻖ ﺍﻵﺣ ﺎﺩ ﻭﻟ ﻢ ﺗ ﺮﻕ ﺇﻟ ﻰ ﺩﺭﺟ ﺔ ﺍﻟﺘ ﻮﺍﺗﺮ‪ ،‬ﺃﻣ ﺎ‬
‫ﺍﻟﻤ ﺎﺗﺮﺩﻱ ﻓﻘ ﺪ ﻛ ﺎﻥ ﻳﻘ ﻴﻢ ﻷﺣﻜ ﺎﻡ ﺍﻟﻌﻘ ﻞ ﻭﺯﻧ ﺎ ً ﺃﻛﺜ ﺮ‪ ،‬ﺑﻤﻌﻨ ﻰ ﺃﻧ ﻪ ﻳ ﺴﻌﻰ ﺇﻟ ﻰ ﺍﻟﺘﻮﻓﻴ ﻖ ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ‬
‫ﺍﻟﻤﻨﻘﻮﻝ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﺫﻟﻚ ﺩﻭﻥ ﺗﻜﻠﻒ ﺃﻭ ﺗﻤﺤﻞ‪ .‬ﻏﻴﺮ ﺃﻥ ﻫﺬﺍ = = ﺍﻻﺧﺘﻼﻑ ﺍﻟﻴ ﺴﻴﺮ ﻓ ﻲ ﺍﻟﻤ ﻨﻬﺞ ﻟ ﻢ‬
‫ﻳﺘﺴﺒﺐ ﻋﻨﻪ ﺃﻱ ﺧ ﻼﻑ ﺟ ﻮﻫﺮﻱ ﻓ ﻲ ﺍﻟﻨﺘ ﺎﺋﺞ ﻭﺍﻟﻤﻌﺘﻘ ﺪﺍﺕ ﺍﻷﺳﺎﺳ ﻴﺔ‪ – .‬ﻭﻗ ﺪ ﻋﻨ ﻲ ﻛﺜﻴ ﺮ ﺍﻟﻌﻠﻤ ﺎء‬
‫ﺑﺠﻤﻊ ﻧﺜﺎﺭ ﻫﺬﻩ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﺠﺰﺋﻴ ﺔ ﺍﻟﺘ ﻲ ﻭﻗ ﻊ ﻓﻴﻬ ﺎ ﺍﻟﺨ ﻼﻑ ﺑ ﻴﻦ ﺍﻷﺷ ﻌﺮﻳﺔ ﻭﺍﻟﻤﺎﺗﺮﺩﻳ ﺔ ﻓﺤ ﺼﺮﻫﺎ‬
‫ﺑﻌ ﻀﻬﻢ ﻓ ﻲ ﻋ ﺸﺮ ﻣ ﺴﺎﺋﻞ‪ ،‬ﻭﺍﻟﺒ ﺎﻗﻲ ﻟﻔﻈ ﻲ‪ ،‬ﻭﺗﻠ ﻚ ﺳ ﺖ ﺍﻟﻤﻌﻨﻮﻳ ﺔ ﻻﺗﻘﺘ ﻀﻲ ﻣﺨ ﺎﻟﻔﺘﻬﻢ ﻟﻨ ﺎ ﻭﻻ‬
‫ﻣﺨﺎﻟﻔﺘﻨﺎ ﻟﻬﻢ ﺗﻜﻔﻴﺮﺍ ً ﻭﻻ ﺗﺒﺪﻳﻌﺎ ً ﺻﺮﺡ ﺑﺬﻟﻚ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﺋﻤﺘﻨ ﺎ ﻭﺃﺋﻤ ﺘﻬﻢ ((‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ ‪ .٣٧٨/٣‬ﺍﻟﻤﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻤﺤﻤﺪ ﺃﺑﻲ ﺯﻫﺮﺓ‪./٢٩٢/‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٧‬ﺃ (‪.‬‬
‫)‪(٥‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪.٣٣٢/١‬‬
‫)‪»(٦‬ﺷﺮﺡ ﺍﻟﻤﺴﺎﻳﺮﺓ«‪ :‬ﺍﻟﻤﺴﺎﻳﺮﺓ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻤﻨﺠﻴﺔ ﻓ ﻲ ﺍﻵﺧ ﺮﺓ ﻟﻠ ﺸﻴﺦ ﺍﻹﻣ ﺎﻡ ﻛﻤ ﺎﻝ ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ‬
‫ﻫﻤ ﺎﻡ ﺍﻟ ﺪﻳﻦ ﻋﺒ ﺪ ﺍﻟﻮﺍﺣ ﺪ ﺍﻟ ﺸﻬﻴﺮ ﺑ ﺎﺑﻦ ﺍﻟﻬﻤ ﺎﻡ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨٦١‬ﻫ ـ‪ ،‬ﺷ ﺮﻉ ﺃﻭﻻ ﻓ ﻲ ﺍﺧﺘ ﺼﺎﺭ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺪﺳﻴﺔ ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﻟﻲ ﺛﻢ ﻋﺮﺽ ﻟﺨﺎﻁﺮﻩ ﺍﻟﺸﺮﻳﻒ ﺍﺳﺘﺤﺴﺎﻥ ﺯﻳﺎﺩﺍﺕ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬ ﺎ ﻓﻠ ﻢ‬
‫ﻳﺰﻝ ﻳﺰﻳﺪ ﺣﺘﻰ ﺧﺮﺝ ﺍﻟﺘﺄﻟﻴﻒ ﻋﻦ ﺍﻟﻘﺼﺪ ﺍﻷﻭﻝ ﻓﺼﺎﺭ ﺗﺄﻟﻴﻔﺎ ﻣﺴﺘﻘﻼ ﻏﻴﺮ ﺃﻧﻪ ﺳﺎﻳﺮﻩ ﻓﻲ ﺗﺮﺍﺟﻤ ﻪ‬
‫ﻭﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺧﺎﺗﻤﺔ ﺑﻌ ﺪﻫﺎ ﻭﻣﻘﺪﻣ ﺔ ﻓ ﻲ ﺻ ﺪﺭ ﺍﻟ ﺮﻛﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻨﺤ ﺼﺮ ﺍﻟﻜﺘ ﺎﺏ ﺑﻌ ﺪ ﺍﻟﻤﻘﺪﻣ ﺔ ﻓ ﻲ‬
‫ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ ﺍﻷﻭﻝ‪ :‬ﻓﻲ ﺫﺍﺕ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺻﻔﺎﺗﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓ ﻲ ﺃﻓﻌﺎﻟ ﻪ‪،‬ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻓﻲ ﺻ ﺪﻕ ﺍﻟﺮﺳ ﻮﻝ ﷺ ﻓ ﻲ ﻛ ﻞ ﻣﻨﻬ ﺎ ﻋ ﺸﺮﺓ ﺃﺻ ﻮﻝ‪ ،‬ﻭﺍﻟﻤﻘﺪﻣ ﺔ ﻓ ﻲ ﺗﻌﺮﻳ ﻒ ﺍﻟﻔ ﻦ ﻭﺍﻟﺨﺎﺗﻤ ﺔ ﻓ ﻲ‬
‫ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺷﺮﺣﻪ ﺍﻟﺸﻴﺦ ﻛﻤﺎﻝ ﺍﻟ ﺪﻳﻦ ﷴ ﺑ ﻦ ﷴ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺎﺑﻦ ﺃﺑ ﻰ ﺷ ﺮﻳﻒ ﺍﻟﻘﺪﺳ ﻲ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺳﻤﺎﻩ ﺍﻟﻤﺴﺎﻣﺮﺓ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﺴﺎﻳﺮﺓ ﻭﺗﻮﻓﻰ ﺳﻨﺔ ‪٩٠٥‬ﻫـ‪ ،‬ﻭﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟ ﺪﻳﺮﻯ ﺍﻟﺤﻨﻔ ﻲ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٦٧‬ﻫـ ﻭﺷ ﺮﺣﻪ ﺍﻟ ﺸﻴﺦ ﻗﺎﺳ ﻢ ﺑ ﻦ ﻗﻄﻠﻮﺑﻐ ﺎ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨٧٩‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٦٦٦/٢‬‬

‫‪٢٦٣‬‬
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‫ﺍﻟﻤﻮﺍﺿ ﻊ ﺍﻟﻤ ﺴﺘﺜﻨﺎﺓ ﻣ ﻦ ﺗﺤ ﺮﻳﻢ ﺍﻟﻜ ﺬﺏ ﻭﻫ ﻲ)‪ (١‬ﺍﻟﻜ ﺬﺏ ﻋﻠ ﻰ ﺍﻟﺰﻭﺟ ﺔ ﻭﺍﻟ ﺼﻐﻴﺮ‪،‬‬
‫ﻭﺍﻟﻤﻮﺿ ﻊ ﺍﻟﺜﺎﻟ ﺚ] ﺍﻟﻜ ﺬﺏ[)‪ (٢‬ﻹﺯﺍﻟ ﺔ ﻣ ﺎ ﺑ ﻴﻦ ﺍﻟﻤﺘﺒﺎﻏ ﻀﻴﻦ)‪،(٣‬‬

‫)‪(١‬ﻓﻲ )ﺃ( ﻭﻫﻮ‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٣‬ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻜﺬﺏ ﺃﻧﻪ ﺣﺮﺍﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟ ﺴﻨﺔ ﻭﺇﺟﻤ ﺎﻉ ﺍﻷﻣ ﺔ‪ ،‬ﻭﻫ ﻮ ﻣ ﻦ ﺃﻗ ﺒﺢ ﺍﻟ ﺬﻧﻮﺏ ﻭﻓ ﻮﺍﺣﺶ‬
‫ﻋﻠَﻰ‬ ‫ِﺏ َﻫﺬَﺍ َﺣﻼَ ٌﻝ َﻭ َﻫﺬَﺍ َﺣ َﺮﺍ ٌﻡ ِﻟﺘ َ ْﻔﺘ َ ُﺮﻭﺍ َ‬ ‫ﺴﻨَﺘ ُ ُﻜ ُﻢ ﺍ ْﻟ َﻜﺬ َ‬‫ﻒ ﺃ َ ْﻟ ِ‬ ‫ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻭﻻَ ﺗَﻘُﻮﻟُﻮﺍ ِﻟ َﻤﺎ ﺗ َ ِﺼ ُ‬
‫ﻋ ْﻦ َ‬
‫ﻋ ْﺒ ِﺪ‬ ‫ﻮﺭﺓ ُ ﺍﻟﻨﱠﺤْ ِﻞ‪ .[ ١١٦ :‬ﻭ َ‬ ‫ﺳ َ‬ ‫ِﺏ ﻻَ ﻳُ ْﻔ ِﻠ ُﺤ ﻮﻥَ ﴾ ] ُ‬ ‫ﻋﻠَ ﻰ ﷲِ ﺍ ْﻟ َﻜ ﺬ َ‬ ‫ِﺏ ِﺇﻥﱠ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﻔﺘ َ ُﺮﻭﻥَ َ‬ ‫ﷲِ ﺍ ْﻟ َﻜﺬ َ‬
‫ﺼ ْﺪﻕَ ﻳَ ْﻬ ﺪِﻱ‬ ‫ﻕ‪ ،‬ﻓَ ﺈِ ﱠﻥ ﺍﻟ ِ ّ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺑِﺎﻟ ِ ّ‬
‫ﺼ ْﺪ ِ‬ ‫ﺳﻮ ُﻝ ﷲِ ﷺ‪َ )) :‬‬ ‫ﷲِ ﺑ ِْﻦ َﻣﺴْﻌﻮ ٍﺩ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻗَﺎ َﻝ‪ :‬ﻗَﺎ َﻝ َﺭ ُ‬
‫َﺐ‬ ‫ﺼ ْﺪﻕَ ‪َ ،‬ﺣﺘ ﱠ ﻰ ﻳُ ْﻜﺘ َ‬ ‫ﺼﺪ ُُﻕ َﻭﻳَﺘ َ َﺤ ﱠﺮﻯ ﺍﻟ ِ ّ‬ ‫ﺍﻟﺮ ُﺟ ُﻞ ﻳَ ْ‬ ‫ﺇِﻟَﻰ ﺍ ْﻟﺒِ ِ ّﺮ‪َ ،‬ﻭﺇِ ﱠﻥ ْﺍﻟﺒِ ﱠﺮ ﻳَ ْﻬﺪِﻱ ﺇِﻟَﻰ ْﺍﻟ َﺠﻨﱠ ِﺔ‪َ ،‬ﻭ َﻣﺎ ﻳَ ﺰَ ﺍ ُﻝ ﱠ‬
‫ﺎﺭ‪،‬‬ ‫ﻮﺭ ﻳَ ْﻬ ﺪِﻱ ﺇِﻟَ ﻰ ﺍﻟﻨﱠ ِ‬ ‫ﻮﺭ‪َ ،‬ﻭﺇِ ﱠﻥ ْﺍﻟﻔُ ُﺠ َ‬ ‫ِﺏ ﻳَ ْﻬﺪِﻱ ﺇِﻟَ ﻰ ْﺍﻟﻔُ ُﺠ ِ‬ ‫ِﺏ‪ ،‬ﻓَﺈِ ﱠﻥ ْﺍﻟ َﻜﺬ َ‬ ‫ﺻﺪِّﻳﻘﺎً‪َ ،‬ﻭﺇِﻳﱠﺎ ُﻛ ْﻢ َﻭ ْﺍﻟ َﻜﺬ َ‬ ‫ِﻋ ْﻨﺪَ ﷲِ ِ‬
‫ﺐ ِﻋ ْﻨ ﺪَ ﷲِ َﻛ ﺬﱠﺍﺑﺎ ً (( ] ﺭﻭﺍﻩ ﺍﻟﺒﺨ ﺎﺭﻱ‬ ‫ِﺏ‪َ ،‬ﺣﺘ ﱠ ﻰ ﻳُ ْﻜﺘ َ َ‬ ‫ِﺏ َﻭﻳَﺘ َ َﺤ ﱠﺮﻯ ْﺍﻟ َﻜ ﺬ َ‬ ‫ﺍﻟﺮ ُﺟ ُﻞ ﻳَ ْﻜ ﺬ ُ‬ ‫َﻭ َﻣ ﺎ ﻳَ ﺰَ ﺍ ُﻝ ﱠ‬
‫) ‪ ( ٦٠٩٤‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻷﺩﺏ ﺑ ﺎﺏ ﻗ ﻮﻝ ﷲ ﺗﻌ ﺎﻟﻰ ﻳ ﺎ ﺃﻳﻬ ﺎ ﺍﻟ ﺬﻳﻦ ﺁﻣﻨ ﻮﺍ ﺍﺗﻘ ﻮﺍ ﷲ ﻭﻛﻮﻧ ﻮﺍ ﻣ ﻊ‬
‫ﺍﻟ ﺼﺎﺩﻗﻴﻦ‪ ،‬ﻭﻣ ﺴﻠﻢ ) ‪ ( ٢٦٠٧‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟ ﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑ ﺎﺏ ﻗ ﺒﺢ ﺍﻟﻜ ﺬﺏ ﻭﺣ ﺴﻦ ﺍﻟ ﺼﺪﻕ‬
‫ﻭﻓﻀﻠﻪ [‪ .‬ﻭﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺗﺤﺮﻳﻤ ﻪ ﻣ ﻊ ﺍﻟﻨ ﺼﻮﺹ ﺍﻟﻤﺘﻈ ﺎﻫﺮﺓ ﻋﻠ ﻰ ﺫﻟ ﻚ‪ .‬ﻭﻗ ﺪ ﻳﻜ ﻮﻥ‬
‫ﺍﻟﻜﺬﺏ ﻣﺒﺎﺣﺎ ً ﺃﻭ ﻭﺍﺟﺒﺎً‪ ،‬ﻓﺎﻟﻜﻼﻡ ﻭﺳﻴﻠﺔ ﺇﻟﻰ ﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻭﻛﻞ ﻣﻘﺼﻮﺩ ﻣﺤﻤﻮﺩ ﻳﻤﻜﻦ ﺗﺤ ﺼﻴﻠﻪ ﺑﻐﻴ ﺮ‬
‫ﺍﻟﻜﺬﺏ ﻳﺤﺮﻡ ﺍﻟﻜﺬﺏ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺗﺤﺼﻴﻠﻪ ﺇﻻ ﺑﺎﻟﻜﺬﺏ ﺟﺎﺯ ﺍﻟﻜﺬﺏ ﻓﻴﻪ‪ ،‬ﺛﻢ ﺇﻥ ﻛﺎﻥ ﺗﺤ ﺼﻴﻞ‬
‫ﺫﻟ ﻚ ﺍﻟﻘ ﺼﺪ ﻣﺒﺎﺣ ﺎ ً ﻛ ﺎﻥ ﺍﻟﻜ ﺬﺏ ﻣﺒﺎﺣ ﺎ ً ﻭﺇﻥ ﻛ ﺎﻥ ﻭﺍﺟﺒ ﺎ ً ﻛ ﺎﻥ ﺍﻟﻜ ﺬﺏ ﻭﺍﺟﺒ ﺎً‪ ،‬ﻛﻤ ﺎ ﺃﻥ ﻋ ﺼﻤﺔ ﺩﻡ‬
‫ﺍﻟﻤ ﺴﻠﻢ ﻭﺍﺟﺒ ﺔ‪ ،‬ﻓ ﺈﺫﺍ ﻛ ﺎﻥ ﻓ ﻲ ﺍﻟ ﺼﺪﻕ ﺳ ﻔﻚ ﺩﻡ ﺍﻣ ﺮﺉ ﻣ ﺴﻠﻢ ﻗ ﺪ ﺍﺧﺘﻔ ﻰ ﻣ ﻦ ﻅ ﺎﻟﻢ ﻓﺎﻟﻜ ﺬﺏ ﻓﻴ ﻪ‬
‫ﻭﺍﺟﺐ‪ ،‬ﻭﻣﺤﻞ ﺍﻟﻮﺟﻮﺏ ﻣﺎ ﻟﻢ ﻳﺨﺶ ﺍﻟﺘﺒﻴﻦ ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺘﺮﺗ ﺐ ﻋﻠﻴ ﻪ ﺿ ﺮﺭ ﺷ ﺪﻳﺪ ﻻ ﻳﺤﺘﻤ ﻞ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛ ﺎﻥ ﻻ ﻳ ﺘﻢ ﻣﻘ ﺼﻮﺩ ﺍﻟﺤ ﺮﺏ ﺃﻭ ﺇﺻ ﻼﺡ ﺫﺍﺕ ﺍﻟﺒ ﻴﻦ ﺃﻭ ﺍﺳ ﺘﻤﺎﻟﺔ ﻗﻠ ﺐ ﺍﻟﻤﺠﻨ ﻲ ﻋﻠﻴ ﻪ ﺇﻻ ﺑﻜ ﺬﺏ‬
‫ﻓﺎﻟﻜﺬﺏ ﻓﻴﻪ ﻣﺒﺎﺡ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﺘﺮﺯ ﻣﻨﻪ ﻣﺎ ﺃﻣﻜ ﻦ ؛ ﻷﻧ ﻪ ﺇﺫﺍ ﻓ ﺘﺢ ﺑ ﺎﺏ ﺍﻟﻜ ﺬﺏ ﻋﻠ ﻰ ﻧﻔ ﺴﻪ‬
‫ﻓﻴﺨﺸﻰ ﺃﻥ ﻳﺘﺪﺍﻋﻰ ﺇﻟﻰ ﻣﺎ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ‪ ،‬ﻭﺇﻟﻰ ﻣﺎ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺣﺪ ﺍﻟ ﻀﺮﻭﺭﺓ‪ ،‬ﻓﻴﻜ ﻮﻥ ﺍﻟﻜ ﺬﺏ‬
‫ﺣﺮﺍﻣﺎ ً ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎء ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨ ﺖ ﻋﻘﺒ ﺔ ﺭﺿ ﻲ ﷲ‬
‫ﺎﺱ ﻓَﻴَ ْﻨ ِﻤﻲ َﺧ ْﻴ ﺮﺍ ً ﺃ َ ْﻭ‬ ‫ﺍﺏ ﺍﻟﱠﺬِﻱ ﻳُ ْ‬
‫ﺼ ِﻠ ُﺢ ﺑَﻴْﻦَ ﺍﻟﻨﱠ ِ‬ ‫ْﺲ ْﺍﻟ َﻜﺬﱠ ُ‬ ‫ﺖ َﺭﺳﻮ َﻝ ﷲِ ﷺ ﻳَﻘُﻮ ُﻝ‪ )) :‬ﻟَﻴ َ‬ ‫ﻋﻨﻬﺎ‪ :‬ﺃَﻧﱠ َﻬﺎ َ‬
‫ﺳ ِﻤﻌَ ْ‬
‫ﻳَﻘُﻮ ُﻝ َﺧﻴْﺮﺍ ً (( ] ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٢٦٩٢‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ﺑﺎﺏ ﻟﻴﺲ ﺍﻟﻜﺎﺫﺏ ﺍﻟﺬﻱ ﻳ ﺼﻠﺢ ﺑ ﻴﻦ‬
‫ﺍﻟﻨ ﺎﺱ‪ ،‬ﻭﻣ ﺴﻠﻢ ) ‪ ( ٢٦٠٥‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﺒ ﺮ ﻭﺍﻟ ﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑ ﺎﺏ ﺗﺤ ﺮﻳﻢ ﺍﻟﻜ ﺬﺏ ﻭﺑﻴ ﺎﻥ ﺍﻟﻤﺒ ﺎﺡ‬
‫ﺎﺱ َﻛ ﺬِﺏٌ‬ ‫ﺷ ْﻲءٍ ِﻣ ﱠﻤ ﺎ ﻳَﻘُ ﻮ ُﻝ ﺍﻟﻨﱠ ُ‬ ‫ﺺ ﻓِﻲ َ‬ ‫ﻣﻨﻪ [‪ .‬ﻭﻭﺭﺩ ﻋﻨﻬﺎ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ )) :‬ﻟَ ْﻢ ﺃ َ ْﺳ َﻤ ْﻊ ﻳ َُﺮ ﱠﺧ ُ‬
‫ِﻳﺚ ْﺍﻟ َﻤ ْﺮﺃَﺓِ‬ ‫ﺍﻟﺮ ُﺟ ِﻞ ْﺍﻣ َﺮﺃَﺗ َ ﻪُ‪َ ،‬ﻭ َﺣ ﺪ ُ‬ ‫ِﻳﺚ ﱠ‬ ‫ﺎﺱ‪َ ،‬ﻭ َﺣ ﺪ ُ‬ ‫ﺻ َﻼ ُﺡ ﺑَ ﻴْﻦَ ﺍﻟﻨﱠ ِ‬ ‫ﺍﻹ ْ‬ ‫ﺏ‪َ ،‬ﻭ ْ ِ‬ ‫ﺙ‪ْ :‬ﺍﻟ َﺤ ْﺮ ُ‬ ‫ﺇِ ﱠﻻ ﻓِ ﻲ ﺛ َ َﻼ ٍ‬
‫ﺯَ ْﻭ َﺟ َﻬ ﺎ (( ] ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻤ ﺪ ﻓ ﻲ ﺍﻟﻤ ﺴﻨﺪ ) ‪ ،( ٢٧٧٤٣‬ﻭﻣ ﺴﻠﻢ ) ‪ ( ٢٦٠٥‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟﺒ ﺮ‬
‫ﻭﺍﻟ ﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑ ﺎﺏ ﺗﺤ ﺮﻳﻢ ﺍﻟﻜ ﺬﺏ ﻭﺑﻴ ﺎﻥ ﺍﻟﻤﺒ ﺎﺡ ﻣﻨ ﻪ [‪ ،‬ﻓﻬ ﺬﻩ ﺍﻟ ﺜﻼﺙ ﻭﺭﺩ ﻓﻴﻬ ﺎ ﺻ ﺮﻳﺢ‬
‫ﺍﻻﺳﺘﺜﻨﺎء‪ ،‬ﻭﻓﻲ ﻣﻌﻨﺎﻫﺎ ﻣﺎ ﻋﺪﺍﻫﺎ ﺇﺫﺍ ﺍﺭﺗﺒﻂ ﺑﻪ ﻣﻘﺼﻮﺩ ﺻﺤﻴﺢ ﻟﻪ‪ ،‬ﺃﻭ ﻟﻐﻴﺮﻩ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ‬
‫ﻟﻪ‪ :‬ﻓﻤﺜﻞ ﺃﻥ ﻳﺄﺧﺬﻩ ﻅﺎﻟﻢ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﻋﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻨﻜ ﺮﻩ‪ ،‬ﺃﻭ ﻳﺄﺧ ﺬﻩ ﺳ ﻠﻄﺎﻥ ﻓﻴ ﺴﺄﻟﻪ ﻋ ﻦ ﻓﺎﺣ ﺸﺔ‬
‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﷲ ﺗﻌﺎﻟﻰ ﺍﺭﺗﻜﺒﻬﺎ ﻓﻠ ﻪ ﺃﻥ ﻳﻨﻜ ﺮ ﺫﻟ ﻚ‪ ،‬ﻓﻴﻘ ﻮﻝ ﻣ ﺎ ﺯﻧﻴ ﺖ‪ ،‬ﻣ ﺎ ﺳ ﺮﻗﺖ‪ ،‬ﻭﻗ ﺎﻝ ﺭﺳ ﻮﻝ ﷲ‬
‫ﺷ ﻴْﺌﺎ ً‬ ‫ﺕ َ‬ ‫ﻭﺭﺍ ِ‬ ‫ﺎﺏ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ْﺍﻟﻘَ ﺎﺫُ َ‬ ‫ﺻ َ‬ ‫ﻋ ْﻦ ُﺣ ﺪُﻭ ِﺩ ﷲِ ‪َ ،‬ﻣ ْﻦ ﺃ َ َ‬ ‫ﺎﺱ‪ :‬ﻗَ ْﺪ ﺁﻥَ ﻟَ ُﻜ ْﻢ ﺃ َ ْﻥ ﺗ َ ْﻨﺘ َ ُﻬ ﻮﺍ َ‬ ‫ﷺ‪ )) :‬ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬

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‫ﺛ ﻢ ﺭﺃﻳ ﺖ ﻓﻴﻤ ﺎ ﻋﻠﻘﺘ ﻪ ﻋﻠ ﻰ "ﻣ ﻼّ ﻣ ﺴﻜﻴﻦ")‪ (١‬ﻣ ﻦ ﻛﺘ ﺎﺏ ﺍﻟﻜﺮﺍﻫﻴ ﺔ ﻗﺒ ﻞ ﻓ ﺼﻞ ﺍﻷﻛ ﻞ‬

‫ﻭﺍﻟﺸﺮﺏ ﻣﺎ ﻧﺼﻪ‪ :‬ﺍﻟﻜﺬﺏ ﻣﺤﻈﻮﺭ ﺇﻻ ﻓﻲ ﺍﻟﺤﺮﺏ ﻟﻠﺨﺪﻋﺔ ﻭﻓﻲ ﺍﻟﺼﻠﺢ ﺑﻴﻦ ﺍﺛﻨﻴﻦ ﻭﻓ ﻲ‬
‫ﺇﺭﺿ ﺎء ﺍﻷﻫ ﻞ ﻳﻌﻨ ﻲ ﺍﻟﺰﻭﺟ ﺔ ﻭﻓ ﻲ ﺩﻓ ﻊ ﺍﻟﻈ ﺎﻟﻢ ﻋ ﻦ ﺍﻟﻈﻠ ﻢ‪ ،‬ﻭﻳﻜ ﺮﻩ ﺍﻟﺘﻌ ﺮﻳﺾ ﺑ ﻪ ﺇﻻ‬
‫ﻟﺤﺎﺟﺔ‪ ،‬ﻭﻻ ﻏﻴﺒﺔ ﻟﻠﻈﺎﻟﻢ ﻭﻻ ﺇﺛﻢ ﻓﻲ ﺍﻟﺴﻌﻲ ﺑﻪ ﻭﻻ ﻏﻴﺒﺔ ﺇﻻ ﻟﻤﻌﻠﻮﻣﻴﻦ‪ ،‬ﻓﺈﻥ ﺍﻏﺘﺎﺏ ﺃﻫﻞ‬
‫ﻗﺮﻳﺔ ﻓﻠﻴﺲ ﺑﻐﻴﺒﺔ ﻛ ﺬﺍ ﻓ ﻲ »ﺷ ﺮﺡ ﺍﻟﺘ ﺴﻬﻴﻞ«)‪" (٢‬ﻻﺑ ﻦ ﺍﻟﻘﺎﺿ ﻲ ﺳ ﻤﺎﻭﻧﺔ"‪ ،(١)/‬ﻭﻗﻮﻟ ﻪ‪:‬‬

‫َﺎﺏ ﷲِ (( ] ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻁ ﺄ‬ ‫ﻋﻠَ ْﻴ ِﻪ ِﻛﺘ َ‬ ‫ﻓَ ْﻠﻴَ ْﺴﺘ َ ِﺘ ْﺮ ِﺑ ِﺴﺘْ ِﺮ ﷲِ‪ ،‬ﻓَﺈِﻧﱠﻪُ َﻣ ْﻦ ﻳُ ْﺒ ِﺪ ﻟَﻨَﺎ َ‬
‫ﺻ ْﻔ َﺤﺘَﻪُ ﻧُ ِﻘ ْﻢ َ‬
‫) ‪ ( ١٥٦٢‬ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ ﺑﺎﺏ ﻣﺎﺟﺎء ﻓ ﻴﻤﻦ ﺍﻋﺘ ﺮﻑ ﻋﻠ ﻰ ﻧﻔ ﺴﻪ ﺑﺎﻟﺰﻧ ﺎ‪ ،‬ﻗ ﺎﻝ ﺃﺑ ﻮ ﻋﻤ ﺮ ﺍﺑ ﻦ ﻋﺒ ﺪ‬
‫ﺍﻟﺒﺮ ﻓﻲ ﺍﻻﺳﺘﺬﻛﺎﺭ ‪ )) :٤٩٧/٧‬ﻟﻢ ﻳﺨﺘﻠﻒ ﻋﻦ ﻣﺎﻟﻚ ﻓﻲ ﺇﺭﺳ ﺎﻝ ﻫ ﺬﺍ ﺍﻟﺤ ﺪﻳﺚ‪ ،‬ﻭﻻ ﺃﻋﻠﻤ ﻪ ﻳ ﺴﺘﻨﺪ‬
‫ﺑﻬ ﺬﺍ ﺍﻟﻠﻔ ﻆ ﻣ ﻦ ﻭﺟ ﻪ ﻣ ﻦ ﺍﻟﻮﺟ ﻮﻩ ((‪ .‬ﻗ ﺎﻝ ﺍﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻌ ﺴﻘﻼﻧﻲ ﻓ ﻲ ﺍﻟﺘﻠﺨ ﻴﺺ ﺍﻟﺤﺒﻴ ﺮ ‪:٥٧/٤‬‬
‫)) ﻭﻣﺮﺍﺩﻩ ﺑﺬﻟﻚ ﻣﻦ ﺣ ﺪﻳﺚ ﻣﺎﻟ ﻚ (( ﺛ ﻢ ﻗ ﺎﻝ‪ )) :‬ﻭﺻ ﺤﺤﻪ ﺍﺑ ﻦ ﺍﻟ ﺴﻜﻦ‪ ،‬ﻭﺫﻛ ﺮﻩ ﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ ﻓ ﻲ‬
‫ﺍﻟﻌﻠﻞ ﻭﻗﺎﻝ‪ :‬ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺩﻳﻨﺎﺭ ﻣﺴﻨﺪﺍ ﻭﻣﺮﺳﻼ‪ ،‬ﻭﺍﻟﻤﺮﺳﻞ ﺃﺷﺒﻪ (( [‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺇﻅﻬ ﺎﺭ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﻓﺎﺣ ﺸﺔ ﺃﺧ ﺮﻯ‪ ،‬ﻓﻠﻠﺮﺟ ﻞ ﺃﻥ ﻳﺤﻔ ﻆ ﺩﻣ ﻪ ﻭﻣﺎﻟ ﻪ ﺍﻟ ﺬﻱ ﻳﺆﺧ ﺬ ﻅﻠﻤ ﺎ ﻭﻋﺮﺿ ﻪ ﺑﻠ ﺴﺎﻧﻪ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻛﺎﺫﺑﺎ ً‪ .‬ﻭﺃﻣﺎ ﻋﺮﺽ ﻏﻴﺮﻩ ﻓﺒﺄﻥ ﻳﺴﺄﻝ ﻋﻦ ﺳﺮ ﺃﺧﻴ ﻪ ﻓﻠ ﻪ ﺃﻥ ﻳﻨﻜ ﺮﻩ‪ ،‬ﻭﻧﺤ ﻮ ﺫﻟ ﻚ‪ ،‬ﻭﻟﻜ ﻦ ﺍﻟﺤ ﺪ‬
‫ﻓﻴﻪ ﺃﻥ ﺍﻟﻜﺬﺏ ﻣﺤﺬﻭﺭ‪ ،‬ﻭﻟﻮ ﺻﺪﻕ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﺗﻮﻟﺪ ﻣﻨﻪ ﻣﺤﺬﻭﺭ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﺑﻞ ﺃﺣﺪﻫﻤﺎ‬
‫ﺑ ﺎﻵﺧﺮ‪ ،‬ﻭﻳ ﺰﻥ ﺑ ﺎﻟﻤﻴﺰﺍﻥ ﺍﻟﻘ ﺴﻂ‪ ،‬ﻓ ﺈﺫﺍ ﻋﻠ ﻢ ﺃﻥ ﺍﻟﻤﺤ ﺬﻭﺭ ﺍﻟ ﺬﻱ ﻳﺤ ﺼﻞ ﺑﺎﻟ ﺼﺪﻕ ﺃﺷ ﺪ ﻭﻗﻌ ﺎ ً ﻓ ﻲ‬
‫ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﻟﻜﺬﺏ ﻓﻠﻪ ﺃﻥ ﻳﻜﺬﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺃﻫﻮﻥ ﻣﻦ ﻣﻘﺼﻮﺩ ﺍﻟﺼﺪﻕ ﻓﻴﺠ ﺐ ﺍﻟ ﺼﺪﻕ‪،‬‬
‫ﻭﻗﺪ ﻳﺘﻘﺎﺑﻞ ﺍﻷﻣﺮﺍﻥ ﺑﺤﻴﺚ ﻳﺘﺮﺩﺩ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻋﻨﺪ ﺫﻟ ﻚ ﺍﻟﻤﻴ ﻞ ﺇﻟ ﻰ ﺍﻟ ﺼﺪﻕ ﺃﻭﻟ ﻰ ؛ ﻷﻥ ﺍﻟﻜ ﺬﺏ ﻳﺒ ﺎﺡ‬
‫ﻟ ﻀﺮﻭﺭﺓ ﺃﻭ ﺣﺎﺟ ﺔ ﻣﻬﻤ ﺔ‪ ،‬ﻓ ﺈﻥ ﺷ ﻚ ﻓ ﻲ ﻛ ﻮﻥ ﺍﻟﺤﺎﺟ ﺔ ﻣﻬﻤ ﺔ‪ ،‬ﻓﺎﻷﺻ ﻞ ﺍﻟﺘﺤ ﺮﻳﻢ‪ ،‬ﻓﻴﺮﺟ ﻊ ﺇﻟﻴ ﻪ‪.‬‬
‫ﻭﻷﺟﻞ ﻏﻤﻮﺽ ﺇﺩﺭﺍﻙ ﻣﺮﺍﺗﺐ ﺍﻟﻤﻘﺎﺻﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﺘﺮﺯ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻜﺬﺏ ﻣﺎ ﺃﻣﻜﻨ ﻪ‪ ،‬ﻭﻛ ﺬﻟﻚ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺤﺎﺟﺔ ﻟﻪ ﻓﻴ ﺴﺘﺤﺐ ﻟ ﻪ ﺃﻥ ﻳﺘ ﺮﻙ ﺃﻏﺮﺍﺿ ﻪ ﻭﻳﻬﺠ ﺮ ﺍﻟﻜ ﺬﺏ‪ ،‬ﻓﺄﻣ ﺎ ﺇﺫﺍ ﺗﻌﻠ ﻖ ﺍﻟﻐ ﺮﺽ‬
‫ﺑﻐﻴ ﺮﻩ ﻓ ﻼ ﺗﺠ ﻮﺯ ﺍﻟﻤ ﺴﺎﻣﺤﺔ ﻟﺤ ﻖ ﻏﻴ ﺮﻩ ﻭﺍﻹﺿ ﺮﺍﺭ ﺑ ﻪ‪ .‬ﻭﻗﺎﻟ ﺖ ﻁﺎﺋﻔ ﺔ ﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎء‪ :‬ﻻ ﻳﺠ ﻮﺯ‬
‫ﺍﻟﻜﺬﺏ ﻓﻲ ﺷﻲء = = ﻣﻄﻠﻘﺎً‪ ،‬ﻭﺣﻤﻠﻮﺍ ﺍﻟﻜﺬﺏ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺣﺪﻳﺚ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻘﺒﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺭﻳ ﺔ‬
‫ﻭﺍﻟﺘﻌﺮﻳﺾ‪ ،‬ﻛﻤﻦ ﻳﻘﻮﻝ ﻟﻠﻈﺎﻟﻢ ﺩﻋﻮﺕ ﻟﻚ ﺃﻣﺲ‪ ،‬ﻭﻫ ﻮ ﻳﺮﻳ ﺪ ﻗﻮﻟ ﻪ‪ :‬ﺍﻟﻠﻬ ﻢ ﺍﻏﻔ ﺮ ﻟﻠﻤ ﺴﻠﻤﻴﻦ‪ ،‬ﻭﻳﻌ ﺪ‬
‫ﺍﻣﺮﺃﺗﻪ ﺑﻌﻄﻴﺔ ﺷ ﻲء‪ ،‬ﻭﻳﺮﻳ ﺪ ﺇﻥ ﻗ ﺪﺭ ﷲ ﺫﻟ ﻚ‪ .‬ﻭﺍﺗﻔﻘ ﻮﺍ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻟﻜ ﺬﺏ ﻓ ﻲ ﺣ ﻖ ﺍﻟﻤ ﺮﺃﺓ‬
‫ﻭﺍﻟﺮﺟﻞ ﺇﻧﻤﺎ ﻫﻮ ﻓﻴﻤﺎ ﻻ ﻳﺴﻘﻂ ﺣﻘﺎ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻴﻬﺎ ﺃﻭ ﺃﺧﺬ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺃﻭ ﻟﻬﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺍﻵﺛ ﺎﺭ‬
‫ﻟﻠﻄﺤ ﺎﻭﻱ ‪ ،٣٧١-٣٥٦/٤‬ﺃﺩﺏ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻟ ﺪﻳﻦ ﻟﻠﻤ ﺎﻭﺭﺩﻱ ‪ ،٢٦٥‬ﺍﻟﻤﺤﻠ ﻰ ﻻﺑ ﻦ ﺣ ﺰﻡ ﺍﻟﻈ ﺎﻫﺮﻱ‬
‫‪ ،٢٢٩/٩‬ﺍﻟﻤﻨﺘﻘﻰ ﺷﺮﺡ ﺍﻟﻤﻮﻁﺄ ﻟﻠﺒﺎﺟﻲ ‪ ،٣١٣/٧‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢١٥-٢١١/٣٠‬ﻗﻮﺍﻋ ﺪ‬
‫ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻣ ﺼﺎﻟﺢ ﺍﻷﻧ ﺎﻡ ﻟﻠﻌ ﺰ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺴﻼﻡ ‪١١٢/١‬ﻭ‪ ،١١٣‬ﺍﻟﻔ ﺮﻭﻉ ﻻﺑ ﻦ ﻣﻔﻠ ﺢ ‪،٥٦٣/٦‬‬
‫ﺍﻵﺩﺍﺏ ﺍﻟ ﺸﺮﻋﻴﺔ ﻭﺍﻟﻤ ﻨﺢ ﺍﻟﻤﺮﻋﻴ ﺔ ﻻﺑ ﻦ ﻣﻔﻠ ﺢ ‪ ،٢٢-١٩/١‬ﻁ ﺮﺡ ﺍﻟﺘﺜﺮﻳ ﺐ ﻟﻠﻌﺮﺍﻗ ﻲ ‪،٢١٤/٧‬‬
‫ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻓﻲ ﺷﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٢٧٨/٥‬ﺑﺮﻳﻘ ﺔ ﻣﺤﻤﻮﺩﻳ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﻁﺮﻳﻘ ﺔ‬
‫ﷴﻳﺔ ﻟﻠﺨﺎﺩﻣﻲ ‪١٧٨/٣‬ﻭ‪ ،١٧٩‬ﻏﺬﺍء ﺍﻷﻟﺒﺎﺏ ﻓﻲ ﺷﺮﺡ ﻣﻨﻈﻮﻣ ﺔ ﺍﻵﺩﺍﺏ ‪،١٤٢-١٣٤/١‬ﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟ ﺼﻐﻴﺮ ‪٧٤٤/٤‬ﻭ‪ ،٧٤٥‬ﻧﻴ ﻞ ﺍﻷﻭﻁ ﺎﺭ ﺷ ﺮﺡ ﻣﻨﺘﻘ ﻰ ﺍﻷﺧﺒ ﺎﺭ ﻟﻠ ﺸﻮﻛﺎﻧﻲ‬
‫‪٣٠٢/٧‬ﻭ‪.٣٠٣‬‬
‫)‪(١‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٨٦/٣‬‬
‫)‪»(٢‬ﺷ ﺮﺡ ﺍﻟﺘ ﺴﻬﻴﻞ«‪ :‬ﻭﻫ ﻮ» ﻟﻄ ﺎﺋﻒ ﺍﻹﺷ ﺎﺭﺍﺕ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ« ﻟﻠ ﺸﻴﺦ ﺑ ﺪﺭ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻣﺤﻤ ﻮﺩ ﺑ ﻦ‬

‫‪٢٦٥‬‬
‫ﻏ ﺪﺭﺍ ً ﺑﻔ ﺘﺢ‬
‫ﺇﻻ ﻓ ﻲ ﺍﻟﺤ ﺮﺏ ﻟﻠﺨﺪﻋ ﺔ ﻟ ﻴﺲ ﻋﻠ ﻰ ﺇﻁﻼﻗ ﻪ ﺑ ﻞ ﻣﻘﻴ ﺪ ﺑﻤ ﺎ ﺇﺫﺍ ﻟ ﻢ ﻳﺘ ﻀﻤﻦ َ‬
‫ﺍﻟﻤﻌﺠﻤﺔ ﺃﻭ ﻧﻘﺾ ﺻﻠﺢ‪ ،‬ﺛﻢ ﺭﺃﻳﺖ ﺑﺨﻂ ﺷﻴﺨﻨﺎ ﻣﺎ ﻣﺤﺼﻠﻪ ﺃﻥ ﻣﺎ ﻓﻲ‬
‫‪.........................................................................................‬‬
‫ﻋﺪَﻩُ ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻠ ﻢ ﻳﺄﺗ ﻪ ﻟ ﻢ ﻳ ﺄﺛﻢ ﻣﺤﻤ ﻮﻝ ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﻣ ﻦ ﻧﻴﺘ ﻪ ﺍﻟﻮﻓ ﺎء ﺛ ﻢ‬‫»ﺍﻟﻘﻨﻴﺔ« ﻭ َ‬
‫)‪(٢‬‬
‫ﻁﺮﺃ ﺍﻟﻤﺎﻧﻊ ﺃﻣﺎ ﺇﺫﺍ ﻭﻋﺪ ﻭﻣﻦ ﻧﻴﺘﻪ ﺍﻟﺨﻠﻒ ﻓﺤﺮﺍﻡ ﻭﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﺑﻘ ﻲ ﺃﻥ‬
‫)‪(٣‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻗﻮﻟﻬﻢ ﻻ ﻳﻠﺰﻡ ﺍﻟﻮﻓﺎء ﺑﺎﻟﻮﻋﺪ ﻟﻴﺲ ﻋﻠﻰ ﺇﻁﻼﻗﻪ ﺑﻞ ﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻮﻋ ﺪ ﺍﻟﻤﺠ ﺮﺩ‪/‬‬
‫ﺃﻣﺎ ﺍﻟﻮﻋﺪ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻰ ﺷﻲء ﻳﻈﻬﺮ ﻣﻨﻪ ﻣﻌﻨﻰ ﺍﻻﻟﺘ ﺰﺍﻡ ﻛﻤ ﺎ ﻓ ﻲ ﻗﻮﻟ ﻪ‪ :‬ﺇﻥ ﺷ ﻔﻴﺖ ﺃﺣ ﺞ‬
‫ﻓ ﺸﻔﻲ‪ (٤)/‬ﻳﻠﺰﻣ ﻪ ﻭﻟ ﻮ ﻗ ﺎﻝ ﺃﺣ ﺞ ﻟ ﻢ ﻳﻠﺰﻣ ﻪ ﺑﻤﺠ ﺮﺩﻩ ﻛ ﺬﺍ ﺑﺨ ﻂ "ﺷ ﻴﺨﻨﺎ" ﻣﻌﺰﻳ ﺎ‬
‫ﻱ")‪.(٦‬‬ ‫)‪(٥‬‬
‫"ﻟﻠﻤﺼﻨﻒ" ﻭ"ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫‪ o‬ﺗﺘ ّﻤﺔ‪:‬‬
‫ﺳ ﺒﻖ ﺍﻟﺘ ﺼﺮﻳﺢ ﺑﺈﺑﺎﺣ ﺔ ﺍﻻﺳ ﺘﻈﻼﻝ ﺑﺤ ﺎﺋﻂ ﺍﻟﻐﻴ ﺮ)‪ ،(٧‬ﻭﺃﻣ ﺎ ﺍﻻﺳ ﺘﻨﺠﺎء ﺑ ﻪ ﻓ ﻼ‬
‫ﻳﺠﻮﺯ)‪ ،(٨‬ﻭﻣﺎ‬

‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﺑﻦ ﻗﺎﺿﻲ ﺳﻤﺎﻭﻧﺔ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﻗﺘﻴﻼً ﺑﺴﻴﺮﻭﺯ ﺳ ﻨﺔ ‪٨٢٣‬ﻫ ـ‪ ،‬ﺛ ﻢ ﺷ ﺮﺣﻪ‬
‫ﺑﻜﺘﺎﺏ ﺍﻟﺘ ﺴﻬﻴﻞ ﻭﻫ ﻮ ﻓ ﻲ ﺍﻟ ﺴﺠﻦ‪ ،‬ﻗ ﺎﻝ ﺍﻟﺰﺭﻛﻠ ﻲ‪ :‬ﻫ ﻮ ﻣﺨﻄ ﻮﻁ ﻣﻮﺟ ﻮﺩ ﻓ ﻲ ﺍﻟ ﺼﺎﺩﻗﻴﺔ ﺑﺘ ﻮﻧﺲ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٦٥/٧‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٣٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٢‬ﻓﻲ )ﺟـ( ﺻﻔﺔ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٥٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٢٠/٢‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ‪.٢٣٧/٣‬‬
‫)‪(٧‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺹ ‪./ ٣١٨ /‬‬
‫)‪(٨‬ﻗ ﺎﻝ ﺍﻟﺤﻄ ﺎﺏ ﻓ ﻲ ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ‪)) :٢٨٦/١‬ﻭﺃﻣ ﺎ ﺍﻟﺠ ﺪﺍﺭ ﻓ ﻼ ﻳ ﺴﺘﺠﻤﺮ ﺑ ﻪ ﻣﻄﻠﻘ ﺎ ﺳ ﻮﺍء ﻛ ﺎﻥ‬
‫ﻟﻤﺴﺠﺪ ﻟﺤﺮﻣﺘﻪ ﺃﻭ ﻣﻤﻠﻮﻛﺎ ﻟﻠﻐﻴﺮ ﺃﻭ ﻓﻲ ﻭﻗﻒ ؛ ﻷﻧﻪ ﺗﺼﺮﻑ ﻓ ﻲ ﻣﻠ ﻚ ﺍﻟﻐﻴ ﺮ‪ ،‬ﻗ ﺎﻝ ﻓ ﻲ ﺍﻟﻤ ﺪﺧﻞ‪:‬‬
‫ﻭﻫ ﺬﺍ ﺣ ﺮﺍﻡ ﺑﺎﺗﻔ ﺎﻕ‪ ،‬ﻭﻛﺜﻴ ﺮﺍ ﻣ ﺎ ﻳﺘ ﺴﺎﻫﻞ ﺍﻟﻴ ﻮﻡ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻷﺷ ﻴﺎء ﺳ ﻴﻤﺎ ﻣ ﺎ ﺳ ﺒﻞ ﻟﻠﻮﺿ ﻮء ﻓﺘﺠ ﺪ‬
‫ﺍﻟﺤﻴﻄﺎﻥ ﻓﻲ ﻏﺎﻳﺔ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺬﺭ ﻷﺟﻞ ﺍﺳﺘﺠﻤﺎﺭﻫﻢ ﻓﻴﻬﺎ ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻭﻳﻜ ﺮﻩ ﺃﻥ ﻳ ﺴﺘﺠﻤﺮ‬
‫ﻓﻲ ﺣﺎﺋﻂ ﻣﻠﻜﻪ ؛ ﻷﻧﻪ ﻗﺪ ﻳﻨﺰﻝ ﺍﻟﻤﻄ ﺮ ﻋﻠﻴ ﻪ ﺃﻭ ﻳ ﺼﻴﺒﻪ ﺑﻠ ﻞ ﻭﻳﻠﺘ ﺼﻖ ﻫ ﻮ ﺃﻭ ﻏﻴ ﺮﻩ ﺇﻟﻴ ﻪ ﻓﺘ ﺼﻴﺒﻪ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﺼﻠﻲ ﺑﻬﺎ‪ ،‬ﻭﻭﺟﻪ ﺁﺧﺮ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺤﺎﺋﻂ ﺣﻴﻮﺍﻥ ﻓﻴﺘﺄﺫﻯ ﺑﻪ ﻭﻗﺪ ﺭﺃﻳ ﺖ ﻋﻴﺎﻧ ﺎ ﺑﻌ ﺾ‬
‫ﺍﻟﻨ ﺎﺱ ﺍﺳ ﺘﺠﻤﺮ ﻓ ﻲ ﺣ ﺎﺋﻂ ﻓﻠ ﺴﻌﺘﻪ ﻋﻘ ﺮﺏ ﻛﺎﻧ ﺖ ﻫﻨ ﺎﻙ ﻋﻠ ﻰ ﺭﺃﺱ ﺫﻛ ﺮﻩ ﻭﺭﺃﻯ ﻓ ﻲ ﺫﻟ ﻚ ﺷ ﺪﺓ‬
‫ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﺒﺮﻧﻲ ﺑﻌﺾ ﻣﻦ ﺣﻀﺮ ﻗﺮﺍءﺓ ﻫﺬﺍ ﺍﻟﻤﺤﻞ ﺑﺎﻟﻤﺪﻳﻨﺔ = = ﺍﻟﺸﺮﻳﻔﺔ ﻓ ﻲ ﺳ ﻨﺔ ﺇﺣ ﺪﻯ‬
‫ﻭﺧﻤﺴﻴﻦ ﻭﺗ ﺴﻌﻤﺎﺋﺔ ﺃﻧ ﻪ ﻭﻗ ﻊ ﻟ ﻪ ﺫﻟ ﻚ ﻧ ﺴﺄﻝ ﷲ ﺍﻟﻌﻔ ﻮ ﻭﺍﻟﻌﺎﻓﻴ ﺔ‪ .‬ﻭﻗ ﺎﻝ ﺍﺑ ﻦ ﺭﺷ ﺪ ﻓ ﻲ ﺷ ﺮﺡ ﺍﺑ ﻦ‬
‫ﺍﻟﺤﺎﺟﺐ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ :‬ﻭﺗﺴﺎﻣﺢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻤﺴﺢ ﺑﺎﻟﺤﻴﻄ ﺎﻥ ﻭﺫﻟ ﻚ ﻣﻤ ﺎ ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﺠﺘﻨ ﺐ؛‬
‫ﻷﻥ ﺍﻟﻨ ﺎﺱ ﻳﻨ ﻀﻤﻮﻥ ﺇﻟﻴﻬ ﺎ ﻻ ﺳ ﻴﻤﺎ ﻋﻨ ﺪ ﻧ ﺰﻭﻝ ﺍﻟﻤﻄ ﺮ ﻭﺑﻠ ﻞ ﺍﻟﺜﻴ ﺎﺏ ﻗ ﺎﻝ‪ :‬ﻭﻻ ﻳﻨﺒﻐ ﻲ ﺫﻟ ﻚ ﻓ ﻲ‬
‫ﺣﻴﻄ ﺎﻥ ﺍﻟﻤ ﺮﺍﺣﻴﺾ ﻟ ﺬﻟﻚ ﻭﻷﻧﻬ ﺎ ﺗ ﺼﻴﺮ ﻧﺠ ﺴﺔ ﻣ ﻦ ﺗﻜ ﺮﺭ ﺫﻟ ﻚ ﻋﻠﻴﻬ ﺎ ﻓﻴﻜ ﻮﻥ ﻗ ﺪ ﺍﺳ ﺘﺠﻤﺮ‬

‫‪٢٦٦‬‬
 ‫‪.........................................................................................‬‬

‫ﻧﻘﻞ ﻋﻦ ﻣﻮﻟﻰ ﻋﻤﺮ)‪ (١‬ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﻛ ﺎﻥ ﻋﻤ ﺮ ﺇﺫﺍ ﺑ ﺎﻝ ﻗ ﺎﻝ ﻧ ﺎﻭﻟﻨﻲ ﺷ ﻴﺌﺎ ً ﺃﺳ ﺘﻨﺠﻲ ﺑ ﻪ‬
‫ﻓﻴﻨﺎﻭﻟﻪ ﺍﻟﻌ ﻮﺩ ﺃﻭ ﺍﻟﺤﺠ ﺮ‪ ،‬ﺃﻭ ﻳ ﺄﺗﻲ ﺑ ﻪ ﺣﺎﺋﻄ ﺎ ً ﻳﺘﻤ ﺴﺢ ﺑ ﻪ ﺍﻟ ﺦ(()‪.(٢‬ﻣﺤﻤ ﻮﻝ ﻋﻠ ﻰ ﺟ ﺪﺍﺭ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺇﺫ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺴﺢ ﺑﺠﺪﺍﺭ ﻏﻴ ﺮﻩ‪ ،‬ﻛ ﺎﻟﻮﻗﻮﻑ ﻭﻧﺤ ﻮﻩ ﻛ ﺬﺍ ﻓﻴﻤ ﺎ ﻋﻠﻘﺘ ﻪ ﻋﻠ ﻰ "ﻣ ﻼّ‬
‫ﻣ ﺴﻜﻴﻦ")‪ (٣‬ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺍﻻﺳ ﺘﻨﺠﺎء ﻣﻌﺰﻳ ﺎ ً‪" (٤)/‬ﻟﻌﻠ ﻲ ﻗ ﺎﺭﻱ")‪ (٥‬ﻓ ﻲ »ﺷ ﺮﺡ‬
‫ﺍﻟﻨﻘﺎﻳﺔ«)‪ ،(٦‬ﻟﻜﻦ ﺫﻛﺮ ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ (٧‬ﺟﻮﺍﺯﻩ‬
‫‪.........................................................................................‬‬
‫ﺑﺎﻟﺠﺪﺍﺭ ﻣﻄﻠﻘﺎً‪ ،‬ﻭﺫﻛﺮ ﻓﻲ ﺑﺎﺏ ﻣ ﺎ ﻳﺠ ﻮﺯ ﻣ ﻦ ﺍﻹﺟ ﺎﺭﺓ‪ ،‬ﻭﻣ ﺎ ﻳﻜ ﻮﻥ ﺧﻼﻓ ﺎ ً ﻓﻴﻬ ﺎ‪ ،‬ﻣﻌﺰﻳ ﺎ ً‬
‫ﺇﻟﻰ »ﺍﻟﺨﻼﺻﺔ« ﺃﻥ ﻟﻪ ﺍﻟﻮﺿﻮء‪ ،‬ﻭﺍﻻﻏﺘﺴﺎﻝ‪،‬ﻭﻏﺴﻞ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻛ ﺴﺮ ﺍﻟﺤﻄ ﺐ ﺍﻟﻤﻌﺘ ﺎﺩ‪،‬‬
‫ﻭﺍﻻﺳﺘﻨﺠﺎء ﺑﺤﺎﺋﻄﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻭﻓﻲ »ﺍﻟﻘﻨﻴﺔ« ﻟﻤﺴﺘﺄﺟﺮ ﺍﻟﺪﺍﺭ ﺍﻟﻤ ﺴﺒﻠﺔ ﺇﻟﻘ ﺎء ﻣ ﺎ ﺟﻤ ﻊ ﻣ ﻦ‬
‫ﻛﻨﺲ ﺍﻟﺪﺍﺭ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳَﺘِﺪﱠ َﻭﺗَﺪﺍ ً ﺃﻭ ﻳﺴﺘﻨﺠﻲ ﺑﺠﺪﺍﺭﻩ)‪ (٨‬ﺍﻟﺦ‪.‬‬
‫ﻗﺎﻝ "ﺷﻴﺨﻨﺎ"‪ :‬ﻭﺗﺰﻭﻝ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺑﺄﻥ ﻳﻘ ﺎﻝ)‪ (٩‬ﻣﻌﻨ ﻰ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﻋﻠ ﻲ ﺍﻟﻘ ﺎﺭﻱ" ﻣ ﻦ‬
‫ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﺳ ﺘﻨﺠﺎء ﺑﺠ ﺪﺍﺭ ﻏﻴ ﺮﻩ ﺃﻱ ﺇﺫﺍ ﻟ ﻢ ﻳﻜ ﻦ ﻣ ﺴﺘﺄﺟﺮﺍ ً ﺃﺧ ﺬﺍ ً ﻣ ﻦ ﺗﻤﺜﻴﻠ ﻪ ﺑ ﺎﻟﻮﻗﻒ‬
‫ﻭﻧﺤﻮﻩ ﺍﻧﺘﻬﻰ‪.‬‬
‫)‪(١٠‬‬
‫ﺳﻨّﺔ ‪ ،‬ﻭﻣﺎ ُ‬
‫ﺳ ّﻦ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻻﺳﺘﻨﺠﺎء ﻣﺴﺢ ﻣﻮﺿﻊ ﺍﻟﻨﺠﻮ ﺑﻨﺤﻮ ﺣﺠﺮ ﻣﻨﻖ ﻭﻫﻮ ُ‬

‫ﺑﻨﺠﺲ ((‪.‬‬
‫)‪(١‬ﻭﻫﻮ ﻳﺴﺎﺭ ﺑﻦ ﻧﻤﻴﺮ‪.‬ﻛﻤﺎ ﺑﻴﻨﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ‪.١١١/١‬‬
‫)‪(٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓ ﻲ ﺍﻟ ﺴﻨﻦ ﺍﻟﻜﺒ ﺮﻯ ) ‪ ( ٥٣٩‬ﻓ ﻲ ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﻄﻬ ﺎﺭﺓ‪ ،‬ﺑ ﺎﺏ‪ :‬ﻣ ﺎ ﻭﺭﺩ ﻓ ﻲ ﺍﻻﺳ ﺘﻨﺠﺎء‬
‫ﺑﺎﻟﺘﺮﺍﺏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﺻﺢ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫)‪(٣‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٣٣/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/٩٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻟﻌﻠﻲ ﺍﻟﻘﺎﺭﻱ‪.‬‬
‫)‪»(٦‬ﺷﺮﺡ ﺍﻟﻨﻘﺎﻳﺔ«‪ :‬ﻭﻫ ﻮ ﻓ ﺘﺢ ﺑ ﺎﺏ ﺍﻟﻌﻨﺎﻳ ﺔ ﻟ ﺸﺮﺡ ﻛﺘ ﺎﺏ ﺍﻟﻨﻘﺎﻳ ﺔ ﻟﻨ ﻮﺭ ﺍﻟ ﺪﻳﻦ ﻋﻠ ﻰ ﺑ ﻦ ﺳ ﻠﻄﺎﻥ ﷴ‬
‫ﺍﻟﻘ ﺎﺭﻯ ﺍﻟﻬ ﺮﻭﻱ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠١٤‬ﻫ ـ ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻥ ﻋﻠﻤ ﺎء ﺍﻟﺤﻨﻔﻴ ﺔ ﺃﻛﺜ ﺮ ﺍﺗﺒﺎﻋ ﺎ ﻟﻠ ﺴﻨﺔ ﻣ ﻦ‬
‫ﻏﻴﺮﻫﻢ ﻭﺫﻟﻚ ﺃﻧﻬ ﻢ ﺍﺗﺒﻌ ﻮﺍ ﺍﻟ ﺴﻠﻒ ﻓ ﻲ ﻗﺒ ﻮﻝ ﺍﻟﻤﺮﺳ ﻞ ﻣﻌﺘﻘ ﺪﻳﻦ ﺃﻧ ﻪ ﻛﺎﻟﻤ ﺴﻨﺪ ﻣ ﻊ ﺍﻹﺟﻤ ﺎﻉ ﻋﻠ ﻰ‬
‫ﻗﺒ ﻮﻝ ﻣ ﺴﺎﻧﻴﺪ ﺍﻟ ﺼﺤﺎﺑﺔ ﻭﻟ ﻢ ﻳ ﺄﺕ ﻋ ﻦ ﺃﺣ ﺪ ﻣ ﻨﻬﻢ ﺇﻧﻜ ﺎﺭﻩ ﺇﻟ ﻰ ﺭﺃﺱ ﺍﻟﻤ ﺎﺋﺘﻴﻦ ﻓ ﻲ ﺯﻣ ﻦ ﺍﻟ ﺸﺎﻓﻌﻲ‬
‫ﺭﺿ ﻲ ﷲ ﻋﻨ ﻪ ﻓﻤ ﻦ ﻧ ﺴﺐ ﺃﺻ ﺤﺎﺑﻨﺎ ﺇﻟ ﻰ ﻣﺨﺎﻟﻔ ﺔ ﺍﻟ ﺴﻨﺔ ﻭﺍﺧﺘﻴ ﺎﺭ ﺍﻟ ﺮﺃﻱ ﻭﺍﻟﻤﻘﺎﻳ ﺴﺔ ﻓﻘ ﺪ ﺃﺧﻄ ﺄ‪،‬‬
‫ﻭﻓﺮﻍ ﻣﻨﻪ ﻋﺎﻡ ‪١٠٠٣‬ﻫـ ﺑﻤﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٩٧٢/٢‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٠٤/٧‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،١١/٨‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٤٧١/٤‬‬
‫)‪(٩‬ﻓﻲ )ﺩ( ﻳﻘﻮﻝ‪.‬‬
‫)‪(١٠‬ﺣﻜﻢ ﺍﻻﺳﺘﻨﺠﺎء ‪ -‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻤﻠﺔ ‪ -‬ﻟﻠﻔﻘﻬﺎء ﺭﺃﻳﺎﻥ‪:‬‬

‫‪٢٦٧‬‬
‫ﻓﻴ ﻪ ﻋ ﺪﺩ ﻓ ﻼ ﻳﻘ ﺪﺭ ]ﺑ ﺎﻟﻤﺮﺍﺕ ﺇﻻ ﺃﻥ ﺗﻜ ﻮﻥ ﻣﻮﺳﻮﺳ ﺎ ً ﻓﻴﻘ ﺪﺭ ﺑ ﺎﻟﺜﻼﺙ ﺃﻭ ﺍﻟ ﺴﺒﻊ[)‪ (١‬ﻓ ﻲ‬
‫ﺣﻘﻪ‪ ،‬ﻭﻏﺴﻠﻪ‬
‫‪.........................................................................................‬‬
‫ﺑﺎﻟﻤ ﺎء ﺑ ﻼ ﻛ ﺸﻒ ﺃﺣ ﺐ ﻭﺃﻓ ﻀﻞ‪ ،‬ﻭﻳﺠ ﺐ ﺃﻥ ﻳﻔ ﺮﺽ ﺍﻟﻐ ﺴﻞ ﺇﺫﺍ ﺟ ﺎﻭﺯ ﺍﻟ ﻨﺠﺲ‬
‫ﺍﻟﻤﺨﺮﺝ‪،‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻘﺪﺭ ﺍﻟﻤﺎﻧﻊ ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﺭﻫﻢ ﻭﺭﺍء ﻣﻮﺿﻊ ﺍﻻﺳﺘﻨﺠﺎء ﻓﻠ ﻮ ﻛﺎﻧ ﺖ‬
‫)‪(٢‬‬
‫ﺃﻗﻞ ﺑﺤﻴﺚ ﻟﻮ ﺿﻢ ﻫﺬﺍ ﺇﻟﻰ ﻣﻮﺿﻊ ﺍﻻﺳ ﺘﻨﺠﺎء ﻳ ﺼﻴﺮ ﺃﻛﺜ ﺮ ﻣ ﻦ ﻗ ﺪﺭ ﺍﻟ ﺪﺭﻫﻢ ﻳﻜﻔﻴ ﻪ‪/‬‬
‫ﺍﻻﺳ ﺘﻨﺠﺎء "ﻋﻨ ﺪﻫﻤﺎ"‪ ،‬ﻭﻋﻨ ﺪ "ﷴ" ﻳﻔ ﺮﺽ ﻏ ﺴﻠﻪ ﻛ ﺬﺍ ﻓ ﻲ »ﺍﻟﻜﻨ ﺰ« ﻭﺷ ﺮﺣﻪ ﻟﻤ ﻼّ‬
‫ﻳﻔﻴ ﺪ ﺍﻟﻤﻨ ﻊ ﻣ ﻦ ﺍﻟﻜ ﺸﻒ ﻟﻼﺳ ﺘﻨﺠﺎء ﻣﻄﻠﻘ ﺎ ً‬ ‫ﻣ ﺴﻜﻴﻦ)‪ ،(٣‬ﻭﺍﻋﻠ ﻢ ﺃﻥ ﻅ ﺎﻫﺮ ﻛﻼﻣﻬ ﻢ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « )‪ (٦‬ﻣﻦ ﺍﻟﺘﻌﻠﻴﻞ ﺑﺄﻥ ﺍﻟﻨﻬ ﻲ ﺭﺍﺟ ﺢ‬
‫ﺳﻴﻤﺎ‪ (٤)/‬ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ (٥‬ﻋﻦ » ﱠ‬
‫ﻣﺠ ﺎﻭﺯﺓ ﺍﻟﻤﺨ ﺮﺝ‪،‬‬ ‫ﻋﻠﻰ ﺍﻷﻣﺮ ﺧﻼﻓﺎ ً ﻟﻤﺎ ﻓﻲ »ﺍﻟﺸﺮﻧﺒﻼﻟﻴﺔ«)‪ (٧‬ﻣﻦ ﺍﻟﺘﻘﻴﺪ ﺑﻌﺪﻡ‬
‫ﻋﻮﺭﺗ ﻪ‬ ‫ﺛ ﻢ ﺭﺃﻳ ﺖ ﻓ ﻲ »ﺣﺎﺷ ﻴﺔ ﻧ ﻮﺡ ﺃﻓﻨ ﺪﻱ« ﻣ ﺎ ﻧ ﺼﻪ‪ :‬ﺍﻟﻤ ﺴﺘﻨﺠﻲ ﻻ ﻳﻜ ﺸﻒ‬
‫ﻋﻨﺪ‪ (٨)/‬ﺃﺣﺪ ﻟﻼﺳﺘﻨﺠﺎء ﻓ ﺈﻥ ﻛ ﺸﻔﻬﺎ ﺻ ﺎﺭ ﻓﺎﺳ ﻘﺎً‪ ،‬ﻷﻥ ﻛ ﺸﻒ ﺍﻟﻌ ﻮﺭﺓ ﺣ ﺮﺍﻡ‪ ،‬ﻭﻣﺮﺗﻜ ﺐ‬
‫ﺍﻟﺤ ﺮﺍﻡ ﻓﺎﺳ ﻖ ﺳ ﻮﺍء ﻛ ﺎﻥ ﺍﻟ ﻨﺠﺲ ﻣﺠ ﺎﻭﺯﺍ ً ﻟﻠﻤﺨ ﺮﺝ ﺃﻭ ﻟ ﻢ ﻳﻜ ﻦ ﻣﺠ ﺎﻭﺯﺍً‪ ،‬ﺳ ﻮﺍء ﻛ ﺎﻥ‬
‫ﺃﻛﺜ ﺮ ﻣ ﻦ ﻗ ﺪﺭ ﺍﻟ ﺪﺭﻫﻢ ﺃﻭ ﺃﻗ ﻞ‪ ،‬ﻭﻣ ﻦ ﻓﻬ ﻢ ﻣ ﻦ ﺍﻟﻌﺒ ﺎﺭﺓ ﻏﻴ ﺮ ﻫ ﺬﺍ‬ ‫ﺍﻟﻤﺠ ﺎﻭﺯ‬
‫)‪(١٠) (٩‬‬
‫ﺳﻬﺎ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫]ﻓﺈﻧﻪ [ ﻗﺪ‬
‫‪.........................................................................................‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻭﺍﺟﺐ ﺇﺫﺍ ﻭﺟﺪ ﺳﺒﺒﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺨﺎﺭﺝ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻣﺴﻨﻮﻥ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋ ﻦ ﻣﺎﻟ ﻚ‪ .‬ﻭﻫ ﻮ ﻗ ﻮﻝ ﺍﻟﻤﺰﻧ ﻲ‬
‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻧﻘﻞ ﺻﺎﺣﺐ ﺍﻟﻤﻐﻨﻲ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻓﻴﻤﻦ ﺻﻠﻰ ﺑﻘ ﻮﻡ ﻭﻟ ﻢ ﻳ ﺴﺘﻨﺞ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻢ ﺑﻪ ﺑﺄﺳﺎ ً‪ .‬ﻗﺎﻝ ﺍﻟﻤﻮﻓﻖ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻧ ﻪ ﻟ ﻢ ﻳ ﺮ ﻭﺟ ﻮﺏ ﺍﻻﺳ ﺘﻨﺠﺎء‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١٨/١‬ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،٦٥/١‬ﻣﻮﺍﻫ ﺐ‬
‫ﺍﻟﺠﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٢٨١/١‬ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪ ،١٤٩/١‬ﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨ ﻮﻭﻱ ‪ ،١١١/١‬ﺣﺎﺷ ﻴﺘﺎ ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ ‪ ،٤٧/١‬ﺍﻟﻤﻐﻨ ﻲ‬
‫ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٠٢/١‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١١٣/١‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٣٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ‪.١٣٤/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٥١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٣٢/١‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ١٢/٤‬ﻛﺘ ﺎﺏ ﺍﻟﻄﻬ ﺎﺭﺓ ) ﻋﻠ ﻰ ﻫ ﺎﻣﺶ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ (‪ ،‬ﻭﺫﻛ ﺮﺕ ﻫ ﺬﻩ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﻣﺠﻤﻊ ﺍﻷﻧﻬﺮ ﻓﻲ ﺷﺮﺡ ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤﺮ ﻟﻤﺤﻤﺪ ﺷﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،٦٥/١‬ﻭﺑﺮﻳﻘ ﺔ ﻣﺤﻤﻮﺩﻳ ﺔ‬
‫ﻓﻲ ﺷﺮﺡ ﻁﺮﻳﻘﺔ ﷴﻳﺔ ﻟﻠﺨﺎﺩﻣﻲ ‪.٢١٤/٤‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.١٤٩/ ١‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١١٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﻓﻘﺪ‪.‬‬

‫‪٢٦٨‬‬
‫»ﻣﻨﻴﺔ ﺍﻟﻤﺼﻠﻲ«)‪ :(١‬ﺍﻻﺳﺘﻨﺠﺎء ﺑﺎﻟﻤﺎء ﺃﻓﻀﻞ ﺇﻥ ﺃﻣﻜﻨﻪ ﻣﻦ ﻏﻴﺮ ﻛ ﺸﻒ‪ ،‬ﻓ ﺈﻥ ﻟ ﻢ ﻳﻤﻜﻨ ﻪ‬
‫ﻳﻜﻔﻴ ﻪ ﺍﻻﺳ ﺘﻨﺠﺎء ﺑﺎﻷﺣﺠ ﺎﺭ ﺇﺫﺍ ﻟ ﻢ ﺗﻜ ﻦ ﺍﻟﻨﺠﺎﺳ ﺔ ﺃﻛﺜ ﺮ ﻣ ﻦ ﻗ ﺪﺭ ﺍﻟ ﺪﺭﻫﻢ‪ ،‬ﻗ ﺎﻝ ﺍﻟ ﺸﺎﺭﺡ‬
‫ﺍﻟﻔﺎﺿﻞ‪ :‬ﻻ ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﻌﻤ ﻞ ﺑﻤﻔﻬﻮﻣ ﻪ)‪ (٢‬ﻭﻫ ﻮ ﺃﻧ ﻪ ﺇﻥ)‪ (٣‬ﻛﺎﻧ ﺖ ﺃﻛﺜ ﺮ ﻣ ﻦ ﻗ ﺪﺭ ﺍﻟ ﺪﺭﻫﻢ‬
‫ﻳﺠﻮﺯ ﺍﻟﻜﺸﻒ ﺑﻞ ﻻ ﻳﺠﻮﺯ ﺍﻟﻜﺸﻒ ﺃﺻﻼً)‪ (٤‬ﺍﻟﺦ‪.‬‬
‫ﺑﻘ ﻲ ﺃﻥ ﻳﻘ ﺎﻝ‪ :‬ﺇﺫﺍ ﺍﺳ ﺘﻨﺠﻰ ﺑﺎﻟﻤ ﺎء ]ﻻﺑ ﺪ ﻣ ﻦ ﻣﺠ ﺎﻭﺯﺓ ﺍﻟﻨﺠﺎﺳ ﺔ ﺍﻟﻤﺨ ﺮﺝ ﻏﺎﻟﺒ ﺎً‪،‬‬
‫)‪(٥‬‬
‫ﻓﻴﺸﻜﻞ‬
‫‪َ =١٧٢‬ﻭﻓِﻲ ْﺍﻟﺑَ ِﺩﺍﺋﻊِ ْﺍﻟ ُﻣ ْﺧﺗَﺎﺭ ﺃ َ ْﻥ َﻻ ُﺣ ْﻛ َﻡ ِﻟ ْﻸ َ ْﻓﻌَﺎ ِﻝ ﻗَ ْﺑ َﻝ ﺍﻟ ﱠ‬
‫ﺷ ْﺭﻉِ‬
‫ﺑﻘﻮﻟﻪ ﻓﻲ »ﺍﻟﻜﻨﺰ«‪ :‬ﻭﻏﺴﻠﻪ ﺑﺎﻟﻤﺎء[)‪ (٦‬ﺃﺣﺐ)‪ ،(٧‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻘ ﺎﻝ ﺍﻟﺤﻜ ﻢ ﺑﺎﻻﺳ ﺘﺤﺒﺎﺏ ﻣﻘﻴ ﺪ‬
‫)‪(٨‬‬
‫ﺑﻌﺪﻡ ﺍﻟﻤﺠﺎﻭﺯﺓ ﺑﻘﺮﻳﻨﺔ ﻗﻮﻟﻪ‪ :‬ﻭﻳﺠﺐ ﺇﻥ ﺟﺎﻭﺯ ﺍﻟﻨﺠﺲ ﺍﻟﻤﺨ ﺮﺝ ﺍﻟ ﺦ‪ .‬ﺇﺫ ﻫ ﻮ ﺷ ﺎﻣﻞ‪/‬‬
‫ﻟﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﺠﺎﻭﺯﺓ ﺑﺴﺒﺐ ﻏﺴﻠﻬﺎ ﺑﺎﻟﻤﺎء‪.‬‬
‫ﺃﻭ ﻳﻘ ﺎﻝ ﺍﻟﺤﻜ ﻢ ﺑﺎﻻﺳ ﺘﺤﺒﺎﺏ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻼﺳ ﺘﻨﺠﺎء ﺍﻟ ﺬﻱ ﻫ ﻮ ﻏ ﺴﻞ ﻣﻮﺿ ﻊ ﺍﻟﻨﺠ ﻮ‬
‫ﻓﻘﻂ‪ ،‬ﻭﺃﻣﺎ ﻏﺴﻞ ﺍﻟﻤﺠﺎﻭﺯ)‪ (٩‬ﻓﻠﻴﺲ ﻫﻮ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻻﺳ ﺘﻨﺠﺎء ﻋﻠ ﻰ ﺃﻥ ﺍﻓﺘ ﺮﺍﺽ ﺍﻟﻐ ﺴﻞ‬
‫ﻭﺟﺪ ﺿﻤﻦ ﺣﺼﻮﻝ ﺍﻟﻤﺴﺘﺤﺐ‪ ،‬ﻭﺑﻪ ﻻ ﻳ ﺼﻴﺮ ﺍﻟﻤ ﺴﺘﺤﺐ ﻓﺮﺿ ﺎ ً ﻛﺎﻟﻐ ﺴﻞ ﺍﻟﻮﺍﺟ ﺐ ﻣ ﻦ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﺈﻧﻪ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻴﻮﻉ ﺍﻟﻤﻔﻀﻲ ﻟﻔﺮﺿﻴﺔ ﺍﻟﻐﺴﻞ ﻣﻊ ﺃﻧﻬﻢ ﻟﻢ ﻳﺠﻌﻠﻮﻩ ﺑﺎﻋﺘﺒﺎﺭ‬

‫)‪»(١‬ﻣﻨﻴﺔ ﺍﻟﻤﺼﻠﻲ«‪ :‬ﻫﻮ ﻣﻨﻴﺔ ﺍﻟﻤﺼﻠﻲ ﻭﻏﻨﻴﺔ ﺍﻟﻤﺒﺘﺪﻱ‪ :‬ﻟﻠﺸﻴﺦ ﺍﻹﻣ ﺎﻡ ﺳ ﺪﻳﺪ ﺍﻟ ﺪﻳﻦ ﺍﻟﻜﺎﺷ ﻐﺮﻱ ﷴ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‪ ٧٠٥‬ﻫـ ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﻌ ﺮﻭﻑ ﻣﺘ ﺪﺍﻭﻝ ﺑ ﻴﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭﻗ ﺪ ﺷ ﺮﺣﻪ ﺍﺑ ﻦ ﺃﻣﻴ ﺮ ﺍﻟﺤ ﺎﺝ‬
‫ﻭﺳ ﻤﺎﻩ))ﺣﻠﻴ ﺔ ﺍﻟﻤﺠﺘﻠ ﻲ ﻭﺑﻐﻴ ﺔ ﺍﻟﻤﻬﺘ ﺪﻱ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻨﻴ ﺔ ﺍﻟﻤ ﺼﻠﻲ((‪ .‬ﺷ ﺮﺣﻪ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﷴ‬
‫ﺍﻟﺤﻠﺒ ﻲ ﻭﺳ ﻤﺎﻩ))ﻏﻨﻴ ﺔ ﺍﻟﻤﺘﻤﻠ ﻲ((‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٨٦/٢‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ‪ ،٣٢/٧‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٥٠/١١‬‬
‫)‪(٢‬ﻫﻨﺎﻙ ﻧﻮﻋﺎﻥ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﺃﺣﺪﻫﻤﺎ ﻧﺎﺑﻊ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻨﻄﻮﻗﺔ ﺍﻟﺘﻲ ﻳﺘﺄﻟﻒ ﻣﻨﻬ ﺎ ﺍﻟﻜ ﻼﻡ ﻓﻬ ﻮ ﺛﻤ ﺮﺓ‬
‫ﻣﺒﺎﺷﺮﻩ ﻟﻬﺎ‪ .‬ﺛﺎﻧﻴﻬﻤﺎ ﻣﻌ ﺎﻥ ﺗﻨﺠ ﺮ ﺇﻟ ﻰ ﺍﻟﻜ ﻼﻡ ﺗﺒﻌ ﺎ ً ﻟﻤﺪﻟﻮﻻﺗ ﻪ ﺍﻟﻤﺒﺎﺷ ﺮﺓ ﺍﻟﻤ ﺄﺧﻮﺫﺓ ﻣ ﻦ ﺍﻷﻟﻔ ﺎﻅ‪– .‬‬
‫ﻓﺎﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﺗﺴﻤﻰ ﻣﻨﻄﻮﻗﺎ ً ﻭﻳﻌﺮﻓﻮﻧﻪ ﺑﺄﻧ ﻪ‪:‬ﻛ ﻞ ﻣ ﺎ ﺩﻝ ﻋﻠﻴ ﻪ ﺍﻟﻠﻔ ﻆ ﺿ ﻤﻦ ﺩﺍﺋ ﺮﺓ‬
‫ﺍﻟﻤﻨﻄ ﻖ‪ .‬ﻣﺜﺎﻟ ﻪ‪:‬ﻓﻬ ﻢ ﺣﺮﻣ ﺔ ﺃﻛ ﻞ ﻣ ﺎﻝ ﺍﻟﻴﺘ ﻴﻢ‪ ،‬ﺑ ﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﻌ ﺮﻭﻑ ﻟﻸﻛ ﻞ‪ ،‬ﻣ ﻦ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪ ﴿ :‬ﺇِﻥﱠ‬
‫ﻮﺭﺓُ‬
‫ﺳ َ‬ ‫ﻴﺮﺍ ﴾ ] ُ‬ ‫ﺼﻠَ ْﻮﻥَ َ‬
‫ﺳ ِﻌ ً‬ ‫ﺳﻴَ ْ‬
‫ﺎﺭﺍ َﻭ َ‬ ‫ﻅ ْﻠ ًﻤﺎ ﺇِﻧﱠ َﻤﺎ ﻳَﺄ ْ ُﻛﻠُﻮﻥَ ﻓِﻲ ﺑُ ُ‬
‫ﻄﻮﻧِ ِﻬ ْﻢ ﻧَ ً‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺄ ْ ُﻛﻠُﻮﻥَ ﺃ َ ْﻣ َﻮﺍ َﻝ ﺍ ْﻟﻴَﺘَﺎ َﻣﻰ ُ‬
‫ﺎء‪ – .[ ١٠ :‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻤﻌ ﺎﻧﻲ ﺗ ﺴﻤﻰ))ﻣﻔﻬﻮﻣ ﺎ ً(( ﻭﻳﻌﺮﻓﻮﻧ ﻪ ﺑﺄﻧ ﻪ)) ﻛ ﻞ ﻣ ﺎ ﺩﻝ‬ ‫ﺴ ِ‬‫ﺍﻟ ِﻨّ َ‬
‫ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﺧﺎﺭﺝ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻨﻄﻖ(( ﻣﺜﺎﻟﻪ‪:‬ﻓﻬ ﻢ ﺣﺮﻣ ﺔ ﺇﺗ ﻼﻑ ﻣ ﺎﻝ ﺍﻟﻴﺘ ﻴﻢ‪ ،‬ﺃﻭ ﺣﺮﻗ ﺔ‪ ،‬ﺃﻭ ﺗ ﻀﻴﻴﻌﻪ‪،‬‬
‫ﻣ ﻦ ﺍﻵﻳ ﻪ ﺍﻟ ﺴﺎﺑﻘﺔ ﺫﺍﺗﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ‪ ،/٢٢٥/‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ‬
‫ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٢٥٣،٢٥٤/٢‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ‪./٤٤٦/‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺇﺫﺍ‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٣٢/١‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻳﺸﻜﻞ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٧‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٥٤/١‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/٩٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺩ( ﺍﻟﻤﺘﺠﺎﻭﺯ‪.‬‬

‫‪٢٦٩‬‬
 ‫ﻁﺮء ﺍﻟﺸﻴﻮﻉ ﻓﺮﺿﺎً‪،‬‬
‫‪َ  =١٧٢‬ﻭﻓِﻲ » ْﺍﻟﺑَﺩﺍﺋﻊِ«‪ْ :‬ﺍﻟ ُﻣ ْﺧﺗ َ ُ‬
‫ﺎﺭ ﺃ َ ْﻥ َﻻ ُﺣ ْﻛ َﻡ ِﻟ ْﻸ َ ْﻓﻌَﺎ ِﻝ ﻗَ ْﺑ َﻝ ﺍﻟ ﱠ‬
‫)‪(١‬‬
‫ﺷ ْﺭﻉِ‬
‫ﺍﻟ ﺦ‪ .‬ﻓ ﺈﻥ ﻗﻠ ﺖ ﺍﻟ ﺸﺮﻉ ﺍﻟ ﺸﺮﻳﻒ ﺃﻣ ﺮ ﷲ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻭﻧﻬﻴ ﻪ‪ ،‬ﻭﻫﻤ ﺎ ﻗ ﺪﻳﻤﺎﻥ ﻓﻜﻴ ﻒ‬
‫ﺻﺢ)‪ (٢‬ﺃﻥ ﻳﻘﺎﻝ ﻗﺒﻞ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻗﻠ ﺖ‪ :‬ﺣﻴ ﺚ ﺃﻥ ﺍﻟ ﺸﺮﻉ ﺃﻣ ﺮ‪ (٣)/‬ﷲ ﺗﻌ ﺎﻟﻰ ﻭﻧﻬﻴ ﻪ ﻻ ﻳﻘ ﺎﻝ ﺫﻟ ﻚ ﺇﻻ ﺑﺘﻘ ﺪﻳﺮ ﻗﺒﻠﻴ ﺔ‬
‫ﺍﻟﻮﺭﻭﺩ ﻻ ﻗﺒﻠﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻛﺬﺍ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻤﺤﻘﻘﻴﻦ "ﻏﺰﻱ")‪.(٤‬‬
‫ﻋ َﺩ ُﻡ ﺗَﻌَﻠﱡ ِﻘ ِﻪ ﺑِ ْﺎﻟ ِﻔ ْﻌ ِﻝ‬
‫‪َ =١٧٣‬ﻭ ْﺍﻟ ُﺣ ْﻛ ُﻡ ِﻋ ْﻧ َﺩﻧَﺎ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺎﻥَ ﺃَﺯَ ِﻟﻳًّﺎ ﻓَ ْﺎﻟ ُﻣ َﺭﺍ ُﺩ ﺑِ ِﻪ ُﻫﻧَﺎ َ‬
‫ﺎﺭ‬ ‫ﺷ ْﺭﺡِ ْﺍﻟ َﻣﻧَ ِ‬ ‫ﺷ ْﺭﻉِ ﻓَ ﺎ ْﻧﺗَﻔَﻰ ﺍﻟﺗﱠﻌَﻠﱡ ُﻖ ِﻟﻌَ َﺩ ِﻡ ﻓَﺎﺋِ َﺩﺗِ ِﻪ ) ﺍ ْﻧﺗ َ َﻬ ﻰ (‪َ .‬ﻭﻓِ ﻲ َ‬ ‫ﻗَ ْﺑ َﻝ ﺍﻟ ﱠ‬
‫ﺽ ْﺍﻟ َﺣﻧَ ِﻔﻳﱠ ِﺔ‪َ ،‬ﻭ ِﻣ ْﻧ ُﻬ ُﻡ‬ ‫ﺍﻹﺑَﺎ َﺣ ِﺔ ِﻋ ْﻧ َﺩ ﺑَ ْﻌ ِ‬ ‫ﻋﻠَ ﻰ ْ ِ‬ ‫ﺻ ِﻝ َ‬ ‫ﻑ‪ْ :‬ﺍﻷ َ ْﺷ ﻳَﺎ ُء ﻓِ ﻲ ْﺍﻷ َ ْ‬ ‫ِﻟ ْﻠ ُﻣ َ‬
‫ﺻ ِﻧّ ِ‬
‫ﻅ ُﺭ‬‫ﺻ ُﻝ ﻓِﻳ َﻬﺎ ْﺍﻟ َﺣ ْ‬
‫ﺙ‪ْ :‬ﺍﻷ َ ْ‬ ‫ﺏ ْﺍﻟ َﺣﺩِﻳ ِ‬
‫ﺻ َﺣﺎ ِ‬‫ﺽ ﺃَ ْ‬ ‫ﻲ َﻭﻗَﺎ َﻝ ﺑَ ْﻌ ُ‬ ‫ْﺍﻟ َﻛ ْﺭ ِﺧ ﱡ‬
‫‪َ  =١٧٣‬ﻭ ْﺍﻟ ُﺣ ْﻛ ُﻡ ِﻋ ْﻧ َﺩﻧَﺎ‪َ ،‬ﻭﺇِ ْﻥ َﻛ ﺎﻥَ ﺃَﺯَ ِﻟﻳًّ ﺎ ﺍﻟ ﺦ‪.‬ﺃﻱ ﺛﺎﺑﺘ ﺎ ً ﻗﺒ ﻞ ﺍﻟ ﺸﺮﻉ‪،‬ﻓﻜﻴﻒ‬
‫ﻳ ﺼﺢ ﻗ ﻮﻟﻜﻢ ﺑﺄﻧ ﻪ ﻻ ﺣﻜ ﻢ ﻗﺒ ﻞ ﺍﻟ ﺸﺮﻉ ﻭﺗﻘﺮﻳ ﺮ ﺍﻟﺠ ﻮﺍﺏ ﺃﻥ ﻧﻔ ﺲ ﺍﻟﺤﻜ ﻢ‪ (٥)/‬ﻭﺇﻥ ﻛ ﺎﻥ‬
‫ﺃﺯﻟﻴﺎ ً ]ﺍﻟﺦ ﺃﻱ ﺛﺎﺑﺘﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻉ [)‪ (٦‬ﻋﻨ ﺪﻧﺎ ﻟﻜ ﻦ ﺗﻌﻠﻘ ﻪ ﺍﻟﺘﻨﺠﻴ ﺰﻱ ﺑﺄﻓﻌ ﺎﻝ ﺍﻟﻤﻜﻠﻔ ﻴﻦ ﻟ ﻴﺲ‬
‫ﺑﺄﺯﻟﻲ ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﻋﺪﻡ ﺗﻌﻠﻖ ﺍﻟﺤﻜﻢ ﺍﻟﺘﻨﺠﻴﺰﻱ ﺑﺎﻟﻔﻌﻞ ﻻ ﻋ ﺪﻡ ﺗﻌﻠﻘ ﻪ ﺍﻟﻌﻠﻤ ﻲ ﻓﺈﻧ ﻪ ﺃﺯﻟ ﻲ‬
‫ﻋﻨﺪﻧﺎ ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﺘﻌﻠﻖ ﺍﻟﺘﻨﺠﻴﺰﻱ ﻣﻨﻔﻴﺎ ً ﻗﺒﻞ ﺍﻟﺸﺮﻉ ﻟﻌ ﺪﻡ ﺍﻟﻔﺎﺋ ﺪﺓ‪ ،‬ﻷﻧ ﻪ ﻟ ﻮ ﺗﻌﻠ ﻖ ﻓﺘﻌﻠﻘ ﻪ‬
‫ﺇﻣﺎ ﻟﻔﺎﺋﺪﺓ ﺍﻷﺩﺍء ﻭﻫﻮ ﻏﻴﺮ ﻣﻤﻜﻦ ﻗﺒﻞ ﺍﻟﺸﺮﻉ؛ ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﻳﻌﻨﻲ ﻣﺎ ﺃﻣﺮﻩ ﺑ ﻪ‬
‫ﻓﻲ ﻭﻗﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑ ﻪ ﻭﻛﻴﻔﻴﺘ ﻪ‪ ،‬ﻭﻻ ﻋﻠ ﻢ ﺑ ﺸﻲء ﻣ ﻦ ﺫﻟ ﻚ ﻗﺒ ﻞ ﺍﻟ ﺸﺮﻉ‬
‫]ﻭﺇﻣﺎ ﻟﻔﺎﺋﺪﺓ ﺗﺮﺗﺐ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻭﻫﻮ ﻣﻨﺘﻒٍ ﺃﻳﻀﺎ ً[)‪ (٧‬ﻗﺒ ﻞ ﺍﻟ ﺸﺮﻉ ﻟﻘﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪:‬‬
‫ﺍﻹﺳ َْﺮ ِﺍء‪ [ ١٥ :‬ﻭﻭﻗﻊ ﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺪ‬ ‫ﻮﺭﺓ ُ ِ‬
‫ﺳ َ‬‫ﺳﻮﻻً ﴾ ] ُ‬
‫ﺚ َﺭ ُ‬ ‫﴿ َﻭ َﻣﺎ ُﻛﻨﱠﺎ ُﻣﻌَ ِﺬّﺑِ َ‬
‫ﻴﻦ َﺣﺘﱠﻰ ﻧَ ْﺒﻌَ َ‬
‫ﺳ ﻮﻻً﴾‬
‫ﺚ َﺭ ُ‬ ‫ﻱ" )‪ (٨‬ﺫﻛﺮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻭ َﻣﺎ ُﻛﻨﱠ ﺎ ُﻣﻌَ ِﺬّﺑِ َ‬
‫ﻴﻦ َﺣﺘ ﱠ ﻰ ﻧَ ْﺒﻌَ َ‬ ‫"ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺍﻹﺳ َْﺮ ِﺍء‪ [ ١٥ :‬ﻣﻘﺪﻣﺎ ً ﻋﻠﻰ ﻗﻮﻟ ﻪ‪ :‬ﻭﺇﻣ ﺎ ﻟﻔﺎﺋ ﺪﺓ ﺗﺮﺗ ﺐ ﺍﻟﻌﻘ ﺎﺏ ﺍﻟ ﺦ‪ .‬ﻭﺍﻟﻤﻨﺎﺳ ﺐ‬ ‫ﻮﺭﺓ ُ ِ‬‫ﺳ َ‬ ‫] ُ‬
‫ﺗﺄﺧﻴﺮﻩ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻭﻗﻊ ﺧﻼﻑ ﻁﻮﻳﻞ ﻓ ﻲ ﺃﻧ ﻪ ﻫ ﻞ ﻳﺠ ﺐ ﺍﻹﻳﻤ ﺎﻥ ﺑ ﺎﻪﻠﻟ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ‬
‫ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺃﻭ ﻻ ﻭﻗﺪﻣﻨﺎ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺫﻟ ﻚ ﻭﺫﻛ ﺮ "ﺍﻟﻐ ﺰﻱ")‪ (٩‬ﻫﻨ ﺎ ﺃﻥ "ﺍﻟﻤﻌﺘﺰﻟ ﺔ"‬

‫)‪(١‬ﻓﻲ )ﺩ( ﺍﻟﺸﺮﻭﻉ‪.‬‬

‫)‪(٢‬ﻓﻲ )ﺩ( ﻳﺼﺢ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٥٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٧‬ﺏ (‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٣٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٤/١‬‬
‫)‪(٩‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٧‬ﺏ (‪.‬‬

‫‪٢٧٠‬‬
 ‫ﻭﺍﻷﺳﺘﺎﺫ "‬
‫‪.........................................................................................‬‬
‫ﺃﺑﺎ ﻣﻨﺼﻮﺭ")‪ (١‬ﻭﺃﺗﺒﺎﻋﻪ ﻭﻋﺎﻣﺔ ﻣﺸﺎﻳﺦ ﺳﻤﺮﻗﻨﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻮﺟﻮﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﺋﻤﺔ ﺑﺨ ﺎﺭﻯ‬
‫ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﻛ ﺬﻟﻚ "ﺍﻷﺷ ﺎﻋﺮﺓ" ﻗ ﺎﻟﻮﺍ‪ :‬ﺑﻌ ﺪﻡ ﻭﺟ ﻮﺏ ﺍﻹﻳﻤ ﺎﻥ ﻗﺒ ﻞ ﺍﻟﺒﻌﺜ ﺔ‪ ،‬ﻭﺍﺳ ﺘﺪﻝ‬
‫ﺍﻷﻭﻟ ﻮﻥ ﺑﺄﺩﻟ ﺔ ﻣ ﺬﻛﻮﺭﺓ ﻓ ﻲ ﺍﻟﻤﻄ ﻮﻻﺕ‪ (٢)/‬ﻭﺭﻭﻯ "ﺍﻟﺤ ﺎﻛﻢ ﺍﻟ ﺸﻬﻴﺪ")‪ (٣‬ﻓ ﻲ‬
‫»ﺍﻟﻤﻨﺘﻘﻰ«)‪ (٤‬ﻋﻦ "ﺃﺑﻲ ﺣﻨﻴﻔﺔ" ]ﺭﺿﻲ ﷲ ﻋﻨﻪ[)‪ (٥‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻋﺬﺭ ﻷﺣﺪ ﻓ ﻲ ﺍﻟﺠﻬ ﻞ‬
‫ﺑﺨﺎﻟﻘﻪ ﻟﻤﺎ)‪ (٦‬ﻳﺮﻯ ﻣ ﻦ ﺧﻠ ﻖ ﺍﻟ ﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻋ ﻦ "ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ")‪ (٧‬ﺃﻳ ﻀﺎ ً ﻟ ﻮ ﻟ ﻢ‬
‫ﻳﺒﻌﺚ ﷲ ﺭﺳﻮﻻً ﻟﻮﺟﺐ ﻋﻠﻰ ﺍﻟﺨﻠﻖ ﻣﻌﺮﻓﺘﻪ ﺑﻌﻘﻮﻟﻬﻢ‪.‬‬
‫‪.........................................................................................‬‬

‫ﻗﺎﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ]ﺍﻹﻣﺎﻡ[)‪" (٨‬ﺃﺑﻲ ﺣﻨﻴﻔﺔ" ﻣﺤﻤﻮﻝ ﻋﻠ ﻰ ﻣ ﺎ ﺑﻌ ﺪ ﺍﻟﺒﻌﺜ ﺔ‬
‫ﻭﻓﻲ ﺣﻤﻠﻬﻢ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﺛﺎﻧﻴﺎ ً ﻋﻠﻰ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﻧﻈ ﺮ ﻅ ﺎﻫﺮ‪ ،‬ﻭﺍﺳ ﺘﺪﻟﻮﺍ‪ (٩)/‬ﻋﻠ ﻰ ﻣ ﺎ‬
‫ﻗﺎﻟﻮﺍ ﺑﻌﺪ ﻗﻮﻟﻬﻢ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻟﻸﻓﻌﺎﻝ ﺇﻻ ﺍﻟﺴﻤﻊ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻭ َﻣ ﺎ ُﻛﻨﱠ ﺎ ُﻣﻌَ ِﺬّﺑِ َ‬
‫ﻴﻦ‬
‫ﻮﺭﺓ ُ ِ‬
‫ﺍﻹﺳ َْﺮ ِﺍء‪.[ ١٥ :‬‬ ‫ﺳ َ‬‫ﺳﻮﻻً﴾ ] ُ‬ ‫َﺣﺘﱠﻰ ﻧَ ْﺒﻌَ َ‬
‫ﺚ َﺭ ُ‬
‫ﻭﺟ ﻪ ﺍﻻﺳ ﺘﺪﻻﻝ‪ :‬ﺃﻧ ﻪ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻧﻔ ﻰ ﺍﻟﻌ ﺬﺍﺏ ﻣﻄﻠﻘ ﺎ ً ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓ‪،‬‬
‫ﻭﺍﻧﺘﻔ ﺎء ﺍﻟﻠ ﻮﺍﺯﻡ ﻳﻘﺘ ﻀﻲ ﺍﻧﺘﻔ ﺎء ﺍﻟﻤﻠ ﺰﻭﻡ ﻭﻗ ﺎﻟﻮﺍ‪ :‬ﺣﻤﻠ ﻪ ﻋﻠ ﻰ ﻋ ﺬﺍﺏ ﺍﻟ ﺪﻧﻴﺎ ﺧ ﻼﻑ ﻣ ﺎ‬

‫)‪(١‬ﺍﻹﻣﺎﻡ ﷴ ﺑﻦ ﻣﺤﻤﻮﺩ ﺃﺑﻲ ﻣﻨ ﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳ ﺪﻱ‪ ،‬ﻭﻗ ﺪ ﻛ ﺎﻥ ﺇﻟ ﻰ ﺟﺎﻧ ﺐ ﺇﻣﺎﻣﺘ ﻪ ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟ ﺪﻳﻦ‬
‫ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺃﺣﺪ ﻓﻘﻬﺎء ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺑﺮﻉ ﻓﻲ ﻋﻠﻢ ﺍﻟﺤﺠﺎﺝ ﻭﺍﻟﻤﻨﻄﻖ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﻌﻘﻠﻴ ﺔ ﻭﺍﻟﻨﻘﻠﻴ ﺔ‪.‬ﺗ ﻮﻓﻲ‬
‫ﺳﻨﺔ ‪٣٣٣‬ﻫ ـ‪ ،‬ﻭﻣ ﻦ ﻛﺘﺒ ﻪ‪ :‬ﺍﻟﺘﻮﺣﻴ ﺪ ﻭﺃﻭﻫ ﺎﻡ ﺍﻟﻤﻌﺘﺰﻟ ﺔ‪ ،‬ﻭﺍﻟ ﺮﺩ ﻋﻠ ﻰ ﺍﻟﻘﺮﺍﻣﻄ ﺔ‪ ،‬ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٩/٧‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪ ،٣٠٠/١١‬ﻭﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓ ﻲ‬
‫ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪.١٨/٢‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/٩٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪"(٣‬ﺍﻟﺤ ﺎﻛﻢ ﺍﻟ ﺸﻬﻴﺪ"‪ :‬ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺍﻟﺤ ﺎﻛﻢ‪ ،‬ﺍﻟ ﺸﻬﻴﺮ ﺑﺎﻟﺤ ﺎﻛﻢ‪ ،‬ﺍﻟﻤ ﺮﻭﺯﻱ‪ ،‬ﺍﻟ ﺴﻠﻤﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﺍﻟﺸﻬﻴﺪ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻠﺨ ﻲ‪ ،‬ﺍﻟﻌ ﺎﻟﻢ ﺍﻟﻜﺒﻴ ﺮ‪ ،‬ﺳ ﻤﻊ ﻣﻨ ﻪ ﺃﺋﻤ ﺔ ﺧﺮﺍﺳ ﺎﻥ ﻭﺣﻔﺎﻅﻬ ﺎ‬
‫ﻗﺎﻁﺒﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﻟﺤ ﺎﻛﻢ ﺃﺑ ﻮ ﻋﺒ ﺪ ﷲ‪ ،‬ﻭﺻ ﻨﻒ ﺍﻟﻜﺜﻴ ﺮ‪ ،‬ﻭﺟﻤ ﻊ ﻓﺄﺣ ﺴﻦ‪ ،‬ﻗﺘ ﻞ ﺷ ﻬﻴﺪﺍ ﺳ ﻨﺔ ‪٣٣٤‬ﻫ ـ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ ﺍﻟﻤ ﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟﻮﻓ ﺎء ‪١١٢/١‬ﻭ‪،١١٣‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٧/٧‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٣٧/٢‬‬
‫)‪»(٤‬ﺍﻟﻤﻨﺘﻘﻰ«‪ :‬ﺍﻟﻤﻨﺘﻘﻰ ﻟﻠﺤﺎﻛﻢ ﺍﻟﺸﻬﻴﺪ‪ ،‬ﻗﺎﻝ ﻣﺆﻟﻔﻪ ﻧﻈﺮﺕ ﻓﻲ ﺛﻼﺛﻤﺎﺋ ﺔ ﺟ ﺰء ﻣﺆﻟ ﻒ ﻣﺜ ﻞ ﺍﻷﻣ ﺎﻟﻲ‪،‬‬
‫ﻭﺍﻟﻨ ﻮﺍﺩﺭ‪ ،‬ﺣﺘ ﻰ ﺍﻧﺘﻘﻴ ﺖ ﻛﺘ ﺎﺏ ﺍﻟﻤﻨﺘﻘ ﻰ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٥١/٢‬ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٣٧/٢‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪)،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺏ(‪) ،‬ﺟـ( ﻣﺎ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺏ( ﻋﻦ ﺍﻹﻣﺎﻡ ﺭﺿﻲ ﷲ ﻋﻨﻪ‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪ ٢٥٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٢٧١‬‬
‫ﻳﻘﺘﻀﻴﻪ ﻣﻄﻠﻘﺎ ً ﻣﻄﻠﻖ ﺍﻟﻨﻈﻢ ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﻣﻮﺟﺐ ﻟﺤﻤﻠﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛ ﺮﻭﺍ)‪ (١‬ﻭﻗ ﺎﻟﻮﺍ‪ :‬ﻗ ﺎﻝ‬
‫ﺳ ﺄَﻟَ ُﻬ ْﻢ َﺧ َﺰﻧَﺘ ُ َﻬ ﺎ ﺃَﻟَ ْﻢ ﻳَ ﺄْﺗِ ُﻜ ْﻢ‬ ‫ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﺷ ﺄﻥ ﺍﻟﻜﻔ ﺮﺓ‪ُ ﴿ :‬ﻛﻠﱠ َﻤ ﺎ ﺃ ُ ْﻟ ِﻘ َﻲ ﻓِﻴ َﻬ ﺎ ﻓَ ْﻮ ٌ‬
‫ﺝ َ‬
‫ﻮﺭﺓ ُ ﺍﻷ َ ْﻧﻌَ ِﺎﻡ‪:‬‬ ‫ﺳ َ‬ ‫ﺳ ٌﻞ ِﻣ ْﻨ ُﻜ ْﻢ ﴾ ] ُ‬ ‫ﻮﺭﺓ ُ ْﺍﻟ ُﻤ ْﻠ ِﻚ‪ .[ ٨ :‬ﻭﻓﻲ ﺁﻳﺔ ﺃﺧﺮﻯ﴿ ﺃَﻟَ ْﻢ ﻳَﺄْﺗِ ُﻜ ْﻢ ُﺭ ُ‬
‫ﺳ َ‬ ‫ﻧَﺬ ٌ‬
‫ِﻳﺮ ﴾ ] ُ‬
‫‪ [ ١٣٠‬ﻓﺈﻥ ﻛﻼً ﻣﻦ ﺍﻵﻳﺘﻴﻦ ﻭﻧﺤﻮﻫﻤﺎ ﻳﺮﺷﺪ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﺤﺠﺔ ﻋﻠ ﻴﻬﻢ‬
‫ﻓﺎﺳﺘﺤﻘﻮﺍ‪ (٢)/‬ﻋﺬﺍﺏ ﺍﻷﺧﺮﺓ ﻋﺼﻴﺎﻧﻬﻢ ﺑﻌﺪ ﺇﺭﺳ ﺎﻝ ﺍﻟﺮﺳ ﻞ ﻋﻠ ﻴﻬﻢ ﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ)‪،(٣‬‬
‫ﻗ ﺎﻝ ﺑﻌ ﺾ ﺍﻟﻤﺤﻘﻘ ﻴﻦ‪ :‬ﻓ ﺈﻥ ﻗﻴ ﻞ ﻣ ﻦ ﻁ ﺮﻕ ﺍﻷﻭﻟ ﻴﻦ ﻟ ﻴﺲ ﺗﺨ ﺼﻴﺺ ﺍﻟﻌ ﺬﺍﺏ ﻓ ﻲ ﺍﻵﻳ ﺔ‬
‫ﺍﻟ ﺸﺮﻳﻔﺔ‪ (٤)/‬ﺑﻌ ﺬﺍﺏ ﺍﻟ ﺪﻧﻴﺎ ﺧ ﻼﻑ ﻣﻘﺘ ﻀﻰ ﺍﻹﻁ ﻼﻕ‪ ،‬ﺑ ﻼ)‪ (٥‬ﻣﻮﺟ ﺐ ﻛﻤ ﺎ ﻗﻠ ﺘﻢ ﺑ ﻞ ﻟ ﻪ‬
‫ﻣﻮﺟﺐ ﻋﻘﻠﻲ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﺃﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﻤﺆﺩﻱ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ‬
‫‪.........................................................................................‬‬
‫ﺑﻮﺟﻮﺩ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﻋﻘﻠﻴﺎ ً ﻟ ﺰﻡ ﺇﻗﺤ ﺎﻡ ﺍﻷﻧﺒﻴ ﺎء ﻋﻠ ﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﻭﺟ ﺐ ﺍﻟﻨﻈ ﺮ ﺍﻟﻤ ﺆﺩﻱ ﺇﻟ ﻰ ﺍﻹﻳﻤ ﺎﻥ ﻋﻘ ﻼً ﻭﺟ ﺐ ﺍﻹﻳﻤ ﺎﻥ ﻋﻘ ﻼً‪،‬‬
‫ﻷﻥ ﺍﻟﻌﻠ ﻢ ﺑﻮﺟﻮﺑ ﻪ ﻻﺯﻡ ﻟﻠﻨﻈ ﺮ ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﻭﺟ ﻪ ﺍﻟﻤﻼﺯﻣ ﺔ ﺍﻷﻭﻟ ﻰ)‪ (٦‬ﺃﻧ ﻪ ﻟ ﻮ ﻟ ﻢ ﻳﺠ ﺐ‬
‫ﺍﻟﻨﻈﺮ ﺇﻻ ﺑﺎﻟﺸﺮﻉ ﻟﻘﺎﻝ ﺍﻟﻤﻜﻠﻒ ﻟﻠﻨﺒﻲ ﷺ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﺇﻟﻰ ﺍﻟﻨﻈ ﺮ ﻓ ﻲ ﻣﻌﺠﺰﺍﺗ ﻪ‪ :‬ﻻ ﻳﺠ ﺐ‬
‫ﻋﻠﻲ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺮﻉ ﻓﻼ ﻳﺜﺒﺖ ﻓﻲ ﺣﻘ ﻲ ﺇﻻ ﺑ ﺎﻟﻨﻈﺮ‪ ،‬ﻭﻻ ﺃﻧﻈ ﺮ‪ ،‬ﻟ ﺰﻡ ﺇﻗﺤ ﺎﻡ‬
‫) ‪(٧‬‬
‫ﺍﻟﻨﺒﻲ ﷺ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻔﺮﻭﺽ)‪ (٨‬ﺻﺪﻭﺭﻩ ﻣﻦ ﺍﻟﻤﻜﻠﻒ ﻟﻨﺒﻴ ﻪ ﺳ ﺎﻗﻂ ﻋ ﻦ ﺍﻻﻋﺘﺒ ﺎﺭ ﺇﺫ‬
‫ﻟﻴﺲ ﻣﺜﻠﻪ ﻣﻤﻦ)‪ (٩‬ﻳﺼﺪﺭ ﻋﻦ ﻋﺎﻗﻞ‪ ،‬ﻓ ﻼ ﻳﻜ ﻮﻥ ﻋ ﺬﺭﺍ ً ﻟﻘﺎﺋﻠ ﻪ)‪ (١٠‬ﻓ ﻲ ﺗ ﺮﻙ ﺍﻟﻨﻈ ﺮ ﻓﺈﻧ ﻪ‬
‫ﻛﻘﻮﻝ ﻗﺎﺋﻞ ﻟﻮﺍﻗﻒ ﺑﻤﻜﺎﻥ ﻭﺭﺍءﻙ ﺳﺒﻊ ﻓﺈﻥ ﻟﻢ ﺗﻨﺰﻋﺞ ﻋﻦ)‪ (١١‬ﻣﻜﺎﻧﻚ ﻗﺘﻠﻚ‪ ،‬ﻓﺈﻥ ﻧﻈﺮﺕ‬
‫ﻭﺭﺍءﻙ‪ (١٢)/‬ﻋﺮﻓﺖ ﺻﺪﻕ ﻗﻮﻟﻲ‪ ،(١٣)/‬ﻓﻴﻘ ﻮﻝ ﺍﻟﻮﺍﻗ ﻒ ]ﻟ ﻪ[)‪ :(١‬ﻻ ﻳﺜﺒ ﺖ ﺻ ﺪﻕ ﻗﻮﻟ ﻚ‬

‫)‪(١‬ﻓﻲ )ﺃ(‪)،‬ﺏ(‪)،‬ﺟـ( ﺫﻛﺮ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٣٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻟﻠﻄﺒﺮﻱ‪ ،٧/٢٩‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ‪ ،٤٢٣/٤‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﻁﺒﻲ‪.٥٨/٧‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﺑﻞ‪.‬‬
‫)‪(٦‬ﻓﻲ)ﺃ( ﺍﻷﻭﻝ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﺍﻟﺸﻲء‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺩ( ﺍﻟﻤﻔﻬﻮﻡ‬
‫)‪(٩‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﻣﻤﺎ‪.‬‬
‫)‪(١٠‬ﻓﻲ ﺃ ﻋﺬﺭ ﺍﻟﻘﺎﺋﻞ‪.‬‬
‫)‪(١١‬ﻓﻲ )ﺃ( ﻣﻦ‪.‬‬
‫)‪(١٢‬ﺑﺪﺍﻳﺔ ‪ ٢٥٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(١٣‬ﺑﺪﺍﻳﺔ ‪/٩٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ) ﺏ(‪.‬‬

‫‪٢٧٢‬‬
‫ﻣﺎ ﻟﻢ ﺃﻟﺘﻔﺖ ﻭﺃﻧﻈﺮ‪ ،‬ﻭﻻ ﺃﻟﺘﻔﺖ ﻭﻻ ﺃﻧﻈﺮ ﻣ ﺎ ﻟ ﻢ ﻳﺜﺒ ﺖ ﺻ ﺪﻗﻚ‪ ،‬ﻓﻴ ﺪﻝ ﻫ ﺬﺍ ﻋﻠ ﻰ ﺣﻤﺎﻗﺘ ﻪ‬
‫ﺼﺒَﻪُ ﻧﻔﺴﻪ ﻫﺪﻓﺎ ً ﻟﻠﻬﻼﻙ ﻭﻻ ﺿﺮﺭ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﻭﻧَ ْ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻤﺮﺷ ﺪ‪ ،‬ﻓﻜ ﺬﺍ ﺍﻟﻨﺒ ﻲ ﷺ ﻳﻘ ﻮﻝ‪ :‬ﻭﺭﺍءﻛ ﻢ ﺍﻟﻤ ﻮﺕ ﻭﺍﻟﻨﻴ ﺮﺍﻥ ﺇﻥ ﻟ ﻢ ﺗ ﺼﺪﻗﻮﻧﻲ ﺑﺎﻻﻟﺘﻔ ﺎﺕ‬
‫ﺇﻟﻰ ﻣﻌﺠﺰﺍﺗﻲ‪،‬ﻓﻤﻦ ﺍﻟﺘﻔﺖ ﻋﺮﻑ ﺻﺪﻗﻲ‪ ،‬ﻭﻣ ﻦ ﻻ ﻫﻠ ﻚ‪ ،‬ﻭﺗﻤ ﺎﻡ ﺗﺤﺮﻳ ﺮ ﻫ ﺬﺍ ﺍﻟﻤﻘ ﺎﻡ ﻓ ﻲ‬
‫ﺍﻟﻤﻄﻮﻻﺕ‪.‬‬
‫ﻭﺛﻤﺮﺓ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺗﻈﻬ ﺮ ﻓ ﻴﻤﻦ ﻟ ﻢ ﺗﺒﻠﻐ ﻪ ﺩﻋ ﻮﺓ ﺭﺳ ﻮﻝ ﻓﻠ ﻢ ﻳ ﺆﻣﻦ ﺣﺘ ﻰ ﻣ ﺎﺕ‬
‫ﻓﻬ ﻮ ﻣﺨﻠ ﺪ ﻓ ﻲ ﺍﻟﻨ ﺎﺭ ﻋﻠ ﻰ ﻗ ﻮﻝ ﺍﻟﻤﻌﺘﺰﻟ ﺔ‪ ،‬ﻭﻗ ﻮﻝ ﺍﻟﻔﺮﻳ ﻖ ﺍﻷﻭﻝ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ "ﻛ ﺄﺑﻲ‬
‫ﻣﻨﺼﻮﺭ" ﻭﺃﺗﺒﺎﻋﻪ ﻭﻋﺎﻣﺔ ﻣﺸﺎﻳﺦ ﺳﻤﺮﻗﻨﺪ ﻻ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻧﻲ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﻫ ﻢ‬
‫ﺃﺋﻤﺔ ﺑﺨﺎﺭﻯ ﻭﻛﺬﺍ "ﺍﻷﺷﺎﻋﺮﺓ" ﻓﺈﻥ ﻋﻨ ﺪﻫﻢ ﻻ ﻳﺠ ﺐ ﺇﻳﻤ ﺎﻥ ﻗﺒ ﻞ ﺍﻟﺒﻌﺜ ﺔ‪ ،‬ﻓﻤ ﻦ ﻣ ﺎﺕ ﻭﻟ ﻢ‬
‫ﺗﺒﻠﻐﻪ ﺩﻋﻮﺓ ﺭﺳﻮﻝ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ")‪] ،(٢‬ﻭﺗﻤﺎﻡ[)‪ (٣‬ﺗﺤﺮﻳ ﺮ ﻫ ﺬﺍ‬
‫ﺍﻟﻤﻘ ﺎﻡ ﻓ ﻲ »ﺷ ﺮﺡ ﺍﻟﻤ ﺴﺎﻳﺮﺓ« "ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ" ﻓ ﻲ ﺍﻷﺻ ﻞ ﺍﻟﺨ ﺎﻣﺲ ﻓ ﻲ ﺑﺤ ﺚ ﺍﻟﺤ ﺴﻦ‬
‫ﻭﺍﻟﻘﺒﺢ ﺍﻟﺦ‪.‬‬
‫ﺛﻢ ﺍﻟﺼﺒﻲ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﻛ ﺎﻥ ﺑﺤ ﺎﻝ ﻳﻤﻜﻨ ﻪ ﺍﻻﺳ ﺘﺪﻻﻝ ﻫ ﻞ ﻳﺠ ﺐ ﻋﻠﻴ ﻪ ﻣﻌﺮﻓ ﺔ ﷲ ﺃﻡ‬
‫ﻻ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ "ﺃﺑ ﻮ ﻣﻨ ﺼﻮﺭ"‪ (٤)/‬ﻭﻛﺜﻴ ﺮ ﻣ ﻦ ﻣ ﺸﺎﻳﺦ ﺍﻟﻌ ﺮﺍﻕ‪ :‬ﻳﺠ ﺐ ﻭﻗ ﺎﻝ ﺑﻌ ﻀﻬﻢ ﻻ‬
‫ﻳﺠ ﺐ ﻋﻠﻴ ﻪ ﺷ ﻲء ﻗﺒ ﻞ ﺍﻟﺒﻠ ﻮﻍ‪ ،‬ﻭﺃﻣ ﺎ ﺇﺫﺍ ﺃﺳ ﻠﻢ ﻗﺒ ﻞ ﺍﻟﺒﻠ ﻮﻍ ﻳﻜ ﻮﻥ ﺇﺳ ﻼﻣﻪ)‪ (٥‬ﺻ ﺤﻴﺤﺎ ً‬
‫ﻭﺍﺭﺗﺪﺍﺩﻩ ﻳﻜﻮﻥ‪ (٦)/‬ﺇﺭﺗﺪﺍﺩﺍ ً ﻛﺬﺍ)‪ (٧‬ﻓﻲ »ﺷﺮﺡ ﻣﻼّ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ«)‪ (٨‬ﻋﻠ ﻰ ﺑ ﺪء ﺍﻷﻣ ﺎﻟﻲ‬
‫ﻭﺇﺫﺍ ﺻﺤﺖ ﺭﺩﺗﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﻌﻮﺩ ﺇﻟﻰ‬
‫‪.........................................................................................‬‬

‫ﺍﻹﺳﻼﻡ ﺑﺎﻟﺤﺒﺲ ﺃﻭ ﺍﻟﺘﻬﺪﻳﺪ ﻻ ﺑﺎﻟﻘﺘﻞ ﻛﻤﺎ ﻓﻲ »ﺍﻟﻜﻨﺰ ﻭﺷﺮﺣﻪ ﻟﻤﻼّ ﻣﺴﻜﻴﻦ«)‪.(٩‬‬

‫ﺛﻢ ﺇﻧﻲ ﺭﺃﻳﺖ ﻓ ﻲ »ﺷ ﺮﺡ ﺍﻟﻤﺮﺷ ﺪﺓ«)‪" (١٠‬ﻷﺑ ﻲ ﺍﻟﻠﻴ ﺚ ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ" ﻓ ﻲ »ﻋﻠ ﻢ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٨‬ﺏ (‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﺗﺮﺍﺟﻊ ﻓﻲ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٣٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺟـ( ﻛﺬﻟﻚ‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺏ(‪)،‬ﺟـ(‪)،‬ﺩ( ﻗﺎﺭﻱ‪.‬‬
‫)‪(٩‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٤٦٨/٢‬‬
‫)‪ »(١٠‬ﺷﺮﺡ ﺍﻟﻤﺮﺷ ﺪﺓ«‪ :‬ﻷﺑ ﻲ ﺍﻟﻠﻴ ﺚ‪ ،‬ﻧ ﺼﺮ ﺑ ﻦ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬

‫‪٢٧٣‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ« ﻟﻠﺸﻴﺦ "ﻋﺒ ﺪ ﺍﻟﻐﻨ ﻲ ﺍﻟﻨﺎﺑﻠ ﺴﻲ")‪ (١‬ﺃﻧ ﻪ ﻗﺒ ﻞ ﻭﺭﻭﺩ ﺍﻟ ﺸﺮﻉ ﻻ ﻳﺠ ﺐ ﻣﻌﺮﻓ ﺔ ﷲ‬
‫]ﺗﻌﺎﻟﻰ[)‪ (٢‬ﺑﻞ ﺑﻌ ﺪ ﻭﺭﻭﺩ ﺍﻟ ﺸﺮﻉ‪ ،‬ﻭﻫ ﻞ ﻳ ﺸﺘﺮﻁ ﻭﺻ ﻮﻝ ﺍﻟ ﺪﻋﻮﺓ ؟ ﻗ ﺎﻝ "ﺍﻷﺷ ﻌﺮﻱ"‪:‬‬
‫ﻳﺸﺘﺮﻁ ﺣﺘﻰ‪ (٣)/‬ﻋ ﺬﺭ ﻣ ﻦ ﻧ ﺸﺄ ﻓ ﻲ ﺷ ﺎﻫﻖ ﺟﺒ ﻞ ﻭﻟ ﻢ ﻳﺤﻜ ﻢ ﺑﻌﻘﺎﺑ ﻪ ﺇﺫﺍ ﻣ ﺎﺕ ﻭﻟ ﻢ ﻳﻌﺘﻘ ﺪ‬
‫ﺇﻳﻤﺎﻧﺎ ً ﻭﻻ ﻛﻔﺮﺍ ً ﻭﺃﻭﺟﺐ ﻏﻴﺮﻩ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻟﻤﻌﺮﻓﺔ ﻭﻟﻢ ﻳﻌﺬﺭﻩ)‪ (٤‬ﺑﺴﺒﺐ ﻭﺟ ﻮﺩ ﺍﻟﻌﻘ ﻞ‬
‫ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻛﺎﻑ ﻓﻲ ﺫﻟﻚ ﻛﻤﺎ ﻭﻗﻊ‬
‫‪.........................................................................................‬‬
‫ﻮﺭﺓ ُ ﺍﻟ ﱠﻜ ْﻬ ِ‬
‫ﻒ‪:‬‬ ‫ﺳ َ‬ ‫ﺕ َﻭﺍﻷ َ ْﺭ ِ‬
‫ﺽ﴾] ُ‬ ‫ﺎﻭﺍ ِ‬
‫ﺴ َﻤ َ‬ ‫ﻷﺻ ﺤﺎﺏ ﺍﻟﻜﻬ ﻒ؛ ﺣﻴ ﺚ ﻗ ﺎﻟﻮﺍ‪َ ﴿ :‬ﺭﺑﱡﻨَ ﺎ َﺭ ﱡ‬
‫ﺏ ﺍﻟ ﱠ‬
‫‪.[ ١٤‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﺃﻭﺟﺐ ﻏﻴﺮﻩ ﺍﻟﺦ‪.‬ﺃﻱ "ﺍﻟﻤﻌﺘﺰﻟﺔ" ﻭ"ﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ" ﻭﺗﻘﻴﻴﺪﻩ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﻌﻘ ﻞ‬
‫ﺑﻤﺎ ﺑﻌﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﺻﺮﻳﺢ ﻓﻲ ﺃﻥ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﻨﺎﺟﻴﻦ)‪ ،(٥‬ﻟﻜﻦ ﻣﺎ ﺫﻛ ﺮﻩ ﻣ ﻦ ﻫ ﺬﺍ‬
‫ﺍﻟﺘﻘﻴﻴﺪ ﻏﻴﺮ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﺪﻟﻴﻞ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺘﻜﻠﻢ ﺍﻟﻮﺍﻗﻊ ﻓﻲ‬
‫)‪(٧‬‬
‫ﺣﻖ‪ (٦)/‬ﺃﺑﻮﻱ "ﺍﻟﻤﺼﻄﻔﻰ" ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﻻ ﻟﻢ ﻳﻜﻦ ﻟﻠﺠﻮﺍﺏ ﺑﻤ ﺎ ﻭﺭﺩ ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ‬

‫ﺍﻟﻤﻠﻘﺐ ﺑﺈﻣﺎﻡ ﺍﻟﻬﺪﻯ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٣٧٣‬ﻫ ـ‪ ،‬ﻭﺍﻟﻜﺘ ﺎﺏ ﻫ ﻮ »ﻧ ﻮﺭ ﺍﻷﻓﺌ ﺪﺓ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﺮﺷ ﺪﺓ«‪:‬‬
‫ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﻨﻲ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻳﻨﻈﺮ‪ :‬ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﻟﻠﺬﻫﺒﻲ ‪ ،٣٢٢/١٦‬ﻛﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ‬
‫ﺧﻠﻴﻔﺔ ‪ ،١٢٢٠/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٤٩٠/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٢٧/٨‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪٩١/١٣‬‬
‫)‪"(١‬ﻋﺒﺪ ﺍﻟﻐﻨﻲ ﺍﻟﻨﺎﺑﻠﺴﻲ" )‪ ١١٤٣‬ﻫـ( ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﻟﻐﻨﻲ ﺑﻦ ﺇﺳ ﻤﺎﻋﻴﻞ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻐﻨ ﻲ ﺍﻟﻨﺎﺑﻠ ﺴﻲ‪ .‬ﻣ ﻦ‬
‫ﻋﻠﻤﺎء ﺍﻟﺤﻨﻔﻴﺔ‪ .‬ﻭﻟﺪ ﻓﻲ ﺩﻣﺸﻖ‪ .‬ﺭﺣﻞ ﺇﻟﻰ ﻋﺪﺓ ﺑﻠﺪﺍﻥ‪ ،‬ﻭﺍﺳ ﺘﻘﺮ ﺑﺪﻣ ﺸﻖ ﺇﻟ ﻰ ﺃﻥ ﺗ ﻮﻓﻲ‪ .‬ﻛ ﺎﻥ ﻓﻘﻴﻬ ﺎ ً‬
‫ﻣﺘﺒﺤ ﺮﺍً‪ ،‬ﻣ ﺸﺎﺭﻛﺎ ً ﻓ ﻲ ﺃﻧ ﻮﺍﻉ ﺍﻟﻌﻠ ﻮﻡ ﻭﻣﻜﺜ ﺮﺍ ً ﻣ ﻦ ﺍﻟﺘ ﺼﻨﻴﻒ‪ ،‬ﺍﺷ ﺘﻬﺮ ﺑﺘﺂﻟﻴﻔ ﻪ ﻓ ﻲ ﺍﻟﺘ ﺼﻮﻑ‪ .‬ﻣ ﻦ‬
‫ﺗ ﺼﺎﻧﻴﻔﻪ‪ )) :‬ﺭﺷ ﺤﺎﺕ ﺍﻷﻗ ﻼﻡ ﻓ ﻲ ﺷ ﺮﺡ ﻛﻔﺎﻳ ﺔ ﺍﻟﻐ ﻼﻡ (( ﻓ ﻲ ﻓﻘ ﻪ ﺍﻟﺤﻨﻔﻴ ﺔ؛ ﻭﺭﺳ ﺎﻟﺔ )) ﻛ ﺸﻒ‬
‫ﺍﻟﺴﺘﺮ ﻋﻦ ﻓﺮﺿﻴﺔ ﺍﻟﻮﺗﺮ ((‪،‬ﻭ)) ﺫﺧﺎﺋﺮ ﺍﻟﻤﻮﺍﺭﻳﺚ ﻓﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﺤ ﺪﻳﺚ ((‪ ))،‬ﻧ ﻮﺭ‬
‫ﺍﻷﻓﺌ ﺪﺓ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﺮﺷ ﺪﺓ(( ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ ‪ ،٢٧١/٥‬ﻭ ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪.١٥٨/٤‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٥٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺩ( ﻳﻘﺪﺭﻩ‪.‬‬
‫)‪(٥‬ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺒﻌﺚ ﻓﻴﻬﻢ ﻧﺒﻲ ﻗﺒﻞ ﻣﺒﻌﺚ ﺳﻴﺪﻧﺎ ﷴ ‪ .‬ﻳﻨﻈﺮ ﺗﻔ ﺼﻴﻞ ﺍﻟﻤ ﺴﺄﻟﺔ‪ :‬ﺷ ﺮﺡ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﻟﻠﺴﻘﺎﻑ‪./٨٢/‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/٩٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫ﺳ ﻮ ُﻝ ﷲِ ﷺ َﺣ ﱠﺠ ﺔَ ْﺍﻟ َﻮﺩَﺍﻉِ ﻓَ َﻤ ﱠﺮ ِﺑ ﻲ‬ ‫ﺖ‪َ } :‬ﺣ ﱠﺞ ِﺑﻨَ ﺎ َﺭ ُ‬ ‫ﻋ ْﻨ َﻬ ﺎ ﻗَﺎﻟَ ْ‬ ‫ﻲ ﷲُ َ‬ ‫ﺿ َ‬ ‫ﺸﺔَ َﺭ ِ‬ ‫ﻋﺎ ِﺋ َ‬ ‫ﻋ ْﻦ َ‬ ‫)‪(٧‬ﺍﻟﺤﺪﻳﺚ‪َ :‬‬
‫ﺳ ﻠﱠ َﻢ ﺛ ُ ﱠﻢ ﺇﻧﱠ ﻪُ‬ ‫ﻋﻠَ ْﻴ ِﻪ َﻭ َ‬ ‫ﺻ ﻠﱠﻰ ﷲُ َ‬ ‫ﺳ ﻮ ِﻝ ﷲِ َ‬ ‫ﺎء َﺭ ُ‬ ‫ﻳﻦ ُﻣ ْﻐﺘ َ ﱞﻢ ﻓَﺒَ َﻜﻴْﺖ ِﻟﺒُ َﻜ ِ‬ ‫ﻮﻥ َﻭ ُﻫ َﻮ ﺑَﺎﻙٍ َﺣ ِﺰ ٌ‬ ‫ﻋﻘَﺒَ ِﺔ ْﺍﻟ َﺤ ُﺠ ِ‬ ‫ﻋﻠَﻰ َ‬ ‫َ‬
‫ﻳﻼ َﻣ ِﻠﻴًّ ﺎ ﺛ ُ ﱠﻢ ﺇﻧﱠ ﻪُ‬ ‫ﻁ ِﻮ ً‬ ‫ﻋ ِﻨّﻲ َ‬ ‫َ‬ ‫ﺚ‬‫َ‬ ‫َ‬
‫ﻜ‬ ‫ﻤ‬ ‫َ‬ ‫ﻓ‬ ‫ﻴﺮ‬
‫َ ِ َِ ِ َ‬ ‫ﻌ‬ ‫ﺒ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺐ‬ ‫ْ‬
‫ﻨ‬ ‫ﺟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ْﺕ‬ ‫ﺪ‬ ‫َ‬ ‫ﻨ‬‫َ‬ ‫ﺘ‬ ‫ﺳ‬
‫ْ‬ ‫ﺎ‬ ‫َ‬ ‫ﻓ‬ ‫ﻲ‬ ‫ﻜ‬ ‫ﺴ‬
‫ْ ِ‬‫ِ‬ ‫َﻤ‬ ‫ﺘ‬ ‫ﺳ‬
‫ْ‬ ‫ﺍ‬ ‫ء‬ ‫ﺍ‬ ‫ْﺮ‬
‫َ َ َُ َ ُ‬‫ﻴ‬ ‫ﻤ‬ ‫ﺣ‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻓ‬ ‫ﻝ‬‫َ‬ ‫َﺰَ‬ ‫ﻨ‬ ‫َ‬ ‫ﻓ‬ ‫ﻦَ‬ ‫َ‬ ‫ﻌ‬ ‫َ‬
‫ﻁ‬
‫ﺖ ﺑَ ﺎﻙٍ‬‫َ َ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬‫ﻭ‬ ‫ِﻱ‪،‬‬ ‫ﺪ‬ ‫ﻨ‬ ‫ْ‬ ‫ﻋ‬
‫ِ ِ‬ ‫ﻦ‬‫ْ‬ ‫ﻣ‬ ‫ﺖ‬ ‫ْ‬
‫ﻟ‬ ‫َﺰَ‬ ‫ﻧ‬ ‫ﷲ‬ ‫ﻝ‬ ‫ﻮ‬ ‫ﺳ‬
‫َ َ ِّ َ َ ُ َ ِ‬‫ﺭ‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﻲ‬ ‫ﻣ‬‫ُ‬ ‫ﺃ‬‫ﻭ‬ ‫ﺖ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻲ‬ ‫ﺑ‬‫َ‬
‫ِ ِ‬‫ﺄ‬ ‫ﺑ‬ ‫ُ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﺖ‬ ‫ْ‬
‫ﻠ‬ ‫ُ‬ ‫ﻘ‬‫َ‬ ‫ﻓ‬ ‫َ‬
‫ﻋﺎ َ ﱠ َ َ ِ ٌ ُ ٌ‬
‫ﻢ‬ ‫ﺴ‬
‫ِ‬ ‫ﺘ‬ ‫ﺒ‬
‫ْ‬ ‫ﻣ‬ ‫ﺡ‬ ‫ﺮ‬ ‫َ‬ ‫ﻓ‬ ‫ﻮ‬ ‫ُ‬
‫ﻫ‬ ‫ﻭ‬ ‫ﻲ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺩ‬ ‫َ‬
‫ﺳ ﻮ َﻝ‬ ‫ﺭ‬ ‫ﺎ‬
‫ُ َ ﱠ َ َ ُ‬ ‫ﻳ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﻢ‬ ‫ﻌ‬ ‫َ‬ ‫ﻓ‬ ‫ﻢ‬ ‫ﺴ‬
‫ِ‬ ‫َ‬ ‫ﺘ‬ ‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ﺡ‬ ‫ﺮ‬
‫ﱠ َ َ ِ ٌ‬ ‫َ‬ ‫ﻓ‬ ‫ﺖ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫‪،‬‬‫ﻲ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ْﺕ‬ ‫ﺪ‬ ‫ﻋ‬
‫ُ‬ ‫ﻚ‬ ‫ﱠ‬ ‫ﻧ‬‫ﺇ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺛ‬ ‫ﷲ‬
‫ُِ ِ َ َ ُ َ ِ ﱠ‬ ‫ﻝ‬ ‫ﻮ‬ ‫ﺳ‬ ‫ﺭ‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﻚ‬ ‫ﺋ‬ ‫ﺎ‬ ‫َ‬
‫ﻜ‬ ‫ﺒ‬ ‫ﻟ‬ ‫ْﺖ‬ ‫ﻴ‬ ‫َ‬
‫ﻜ‬ ‫ﺒ‬ ‫َ‬
‫ُ ﱞ َ‬ ‫ﻓ‬ ‫ﻢ‬ ‫َ‬ ‫ﺘ‬ ‫ْ‬
‫ﻐ‬ ‫ﻣ‬ ‫ﻳﻦ‬‫ٌ‬ ‫ﺰ‬ ‫َِ‬ ‫ﺣ‬
‫ﺖ‬ ‫ﺖ ِﺑ ﻲ ﺃ َ ْﻭ ﻗَ ﺎ َﻝ ﻓَﺂ َﻣﻨَ ْ‬ ‫ﺴﺄ َ ْﻟﺖ ﷲَ َﺭ ِﺑّ ﻲ ﺃ َ ْﻥ ﻳُﺤْ ِﻴﻴَ َﻬ ﺎ ﻓَﺄَﺣْ ﻴَﺎ َﻫ ﺎ ﻓَﺂ َﻣﻨَ ْ‬ ‫َ‬ ‫َ‬ ‫ﻓ‬ ‫َ‬ ‫ﺔ‬ ‫َ‬ ‫ﻨ‬ ‫ﺁﻣ‬
‫ِ‬ ‫ﻲ‬ ‫ﻣ‬ ‫ُ‬ ‫ﺃ‬
‫ِ ِ ِّ‬ ‫ﺮ‬ ‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﻘ‬‫ﻟ‬ ‫ﺖُ‬ ‫ﺒ‬
‫ْ‬ ‫ﻫ‬ ‫َ َ‬ ‫َ‬ ‫ﺫ‬ ‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻓ‬ ‫ﷲِ‬

‫‪٢٧٤‬‬
‫ﻣﻦ ﺃﻥ ﷲ ﺗﻌﺎﻟﻰ ﺃﺣﻴﺎﻫﻤﺎ ﻭﺁﻣﻨﺎ ﺑﻪ ﺣﺎﺟﺔ ﺣﻴﻨﺌ ﺬ‪ ،‬ﻭﺍﻋﻠ ﻢ ﺃﻥ "ﺍﻟﻤﺎﺗﺮﻳﺪﻳ ﺔ" ﻭﺇﻥ ﻭﺍﻓﻘ ﻮﺍ‬
‫"ﺍﻟﻤﻌﺘﺰﻟﺔ" ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻤﻌﺮﻓﺔ‬

‫ﻑ ﺑِ َﻣ ْﻌﻧَﻰ ﺃَﻧﱠﻪُ َﻻ ﺑُ ﱠﺩ ﻟَ َﻬﺎ ِﻣ ْﻥ‬ ‫ﺻ َﺣﺎﺑُﻧَﺎ‪ْ :‬ﺍﻷ َ ْ‬

‫ﺻ ُﻝ ﻓِﻳ َﻬﺎ ﺍﻟﺗ ﱠ َﻭﻗﱡ ُ‬ ‫‪َ =١٧٤‬ﻭﻗَﺎ َﻝ ﺃ َ ْ‬
‫ﺻ ِﻝ ْﺍﻟ ِﺣ َﺩﺍ ِﺩ‪ :‬ﱠ‬
‫ﺇﻥ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﺑِ ْﺎﻟﻌَ ْﻘ ِﻝ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪َ .‬ﻭﻓِﻲ ْﺍﻟ ِﻬ َﺩﺍﻳَ ِﺔ ِﻣ ْﻥ ﻓَ ْ‬
‫ﻑ َ‬ ‫ُﺣ ْﻛ ٍﻡ ﻟَ ِﻛﻧﱠﺎ ﻟَ ْﻡ ﻧَ ِﻘ ْ‬
‫ﺻ ٌﻝ ) ﺍ ْﻧﺗ َ َﻬﻰ (‬ ‫ﺍﻹﺑَﺎ َﺣﺔَ ﺃ َ ْ‬ ‫ِْ‬
‫ﺑﺎﻟﻌﻘ ﻞ ﻟﻜ ﻦ ﺍﻟﻔ ﺮﻕ ﻅ ﺎﻫﺮ ﺃﻻ ﺗ ﺮﻯ ﺇﻟ ﻰ ﻣ ﺎ ﻗ ﺪﻣﻨﺎﻩ ﻋ ﻦ "ﺍﻟﻐ ﺰﻱ")‪ (١‬ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ‬
‫ﺍﻟﺤ ﺴﻦ ﻭﺍﻟﻘ ﺒﺢ ﺣﻴ ﺚ ﺫﻛ ﺮ ﺃﻥ ﺍﻟﺤ ﺎﻛﻢ ﺑﺎﻟﺤ ﺴﻦ ﻭﺍﻟﻘ ﺒﺢ ﻋﻨ ﺪﻧﺎ ﺃﻱ "ﺍﻟﻤﺎﺗﺮﻳﺪﻳ ﺔ" ﻫ ﻮ ﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﻴ ﺪ ﺍﻟﻔ ﺮﻕ ﺑﻴﻨﻬﻤ ﺎ ﻭﻛ ﺬﺍ ﻣ ﺎ ﺫﻛ ﺮﻩ ﺑﻌ ﺪ ﺫﻟ ﻚ ﻣﻌﺰﻳ ﺎ ً "ﻟﻠﻤﺎﺗﺮﻳﺪﻳ ﺔ"‬
‫ﺣﻴﺚ ﺫﻛﺮ ﻣﺎ ﻣﺤﺼﻠﻪ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻘ ﺒﺢ ﻭﺍﻟﺤ ﺴﻦ ﻭﺇﻥ ﻛ ﺎﻥ ﺑﺎﻟﻌﻘ ﻞ ﻟﻜ ﻦ‬
‫ﺑﺨﻠ ﻖ ﷲ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﺍﻟﻌﻠ ﻢ ﺍﻟ ﻀﺮﻭﺭﻱ ﺑﻬﻤ ﺎ ﺍﻟ ﺦ‪.‬ﺻ ﺮﻳﺢ ﻓ ﻲ ﺍﻟﻔ ﺮﻕ ﺃﻳ ﻀﺎ ً ﺑ ﻴﻦ‬
‫"ﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ" ﻭ"ﺍﻟﻤﻌﺘﺰﻟﺔ"‪.‬‬
‫‪ =١٧٤‬ﻗﻮﻟﻪ‪َ :‬ﻭﻗَﺎ َﻝ ﺃ َ ْ‬
‫ﺻ َﺣﺎﺑُﻧَﺎ‪ْ :‬ﺍﻷ َ ْ‬
‫)‪(٢‬‬
‫ﻑ‪ ،‬ﻗﺎﻝ "ﺍﺑﻦ ﺍﻟﻀﻴﺎء"‬ ‫ﺻ ُﻝ ﻓِﻳ َﻬﺎ ﺍﻟﺗ ﱠ َﻭﻗﱡ ُ‬
‫ﻓﻲ »ﺍﻟﻤﺸﺮﻉ«)‪ (٣‬ﻧﺎﻗﻼً ﻋﻦ "ﺍﻟﻤﺼﻨﻒ"‪ (٤)/‬ﺑﻨﺺ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻓﻲ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻮﻗﻒ ﺣﺘﻰ ﻳﺮﺩ ﺍﻟﺸﺮﻉ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﺒﻴﺮﻱ" ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻤﺎ ﻧﻘﻠﻪ "ﺧﻠﻴﻞ‬
‫ﺃﻓﻨﺪﻱ" ﻋﻦ »ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ«)‪ (٥‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻴﺮ ﺣﻴﺚ ﺻﺮﺡ ﺑﺄﻥ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻷﺻﻞ ﻓﻲ‬
‫ﻋﻠَ ْﻳ َﻬﺎ َﻣﺎ ﺃ َ ْﺷ َﻛ َﻝ‬
‫ﻋ ْﻧﻪُ َﻭﻳَﺗَﺧ ﱠَﺭ ُﺝ َ‬ ‫ﻑ ﻓِﻲ ْﺍﻟ َﻣ ْﺳ ُﻛﻭ ِ‬
‫ﺕ َ‬ ‫َﻭﻳَ ْ‬
‫ﻅ َﻬ ُﺭ ﺃَﺛ َ ُﺭ َﻫﺫَﺍ ِﺍﻻ ْﺧ ِﺗ َﻼ ِ‬

‫ﻋ ﱠﺰ َﻭ َﺟ ﱠﻞ { ﻗ ﺎﻝ ﺍﻟﻌﺠﻠ ﻮﻧﻲ ﻓ ﻲ ﻛ ﺸﻒ ﺍﻟﺨﻔ ﺎء ‪:/٦١/‬ﺃﺧﺮﺟ ﻪ ﺍﺑ ﻦ ﺷ ﺎﻫﻴﻦ ﻭﺍﻟﺨﻄﻴ ﺐ‬ ‫َﻭ َﺭﺩﱠﻫَﺎ ﷲُ َ‬

‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺑﺴﻨﺪ ﺿﻌﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺿﻌﻴﻒ ﺑﺎﺗﻔﺎﻕ ﺍﻟﺤﻔﺎﻅ ﺑﻞ ﻗﻴ ﻞ‬
‫ﺇﻧﻪ ﻣﻮﺿﻮﻉ ﻟﻜﻦ ﺍﻟﺼﻮﺍﺏ ﺿﻌﻔﻪ ﻭﺃﻭﺭﺩﻩ ﺍﻟﺴﻬﻴﻠﻲ ﻓﻲ ﺭﻭﺿﻪ ﺑﺴﻨﺪ ﻓﻴﻪ ﻣﺠﻬﻮﻟﻮﻥ ﻋ ﻦ ﻋﺎﺋ ﺸﺔ‬
‫ﺑﻠﻔﻆ ))ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﺳ ﺄﻝ ﺭﺑ ﻪ ﺃﻥ ﻳﺤﻴ ﻲ ﺃﺑﻮﻳ ﻪ ﻓﺄﺣﻴﺎﻫﻤ ﺎ ﻟ ﻪ ﺛ ﻢ ﺁﻣﻨ ﺎ ﺑ ﻪ ﺛ ﻢ ﺃﻣﺎﺗﻬﻤ ﺎ ((‪.‬ﻭﻛﻴ ﻒ‬
‫ﻳﺤﺘﺞ ﺑﺤﺪﻳﺚ ﺿﻌﻴﻒ ﺃﻭ ﻣﻮﺿﻮﻉ‪.‬‬
‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٨‬ﺏ (‪.‬‬
‫)‪(٢‬ﺍﺑ ﻦ ﺍﻟ ﻀﻴﺎء‪ :‬ﻫ ﻮ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﺳ ﻌﻴﺪ ﺍﺑ ﻦ ﷴ ﺍﻟﻌﻤ ﺮﻱ‬
‫ﺍﻟﺼﺎﻏﺎﻧﻲ‪،‬ﺍﻟﻤﻜﻲ‪،‬ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑ ﺎﺑﻦ ﺍﻟ ﻀﻴﺎء‪ ،‬ﻓﻘﻴ ﻪ‪ ،‬ﺃﺻﻮﻟﻲ‪،‬ﻣﻔ ﺴﺮ‪،‬ﻭﻟﺪ ﺑﻤﻜ ﺔ ﻋ ﺎﻡ ‪٧٨٩‬‬
‫ﻫﺠﺮﻱ‪١٣٨٧ ،‬ﻡ ﻭﺗ ﻮﻓﻲ ﻋ ﺎﻡ ‪٨٥٤‬ﻫﺠ ﺮﻱ‪١٤٥٠،‬ﻡ‪ .‬ﻭﺗ ﻮﻓﻲ ﺑﻬ ﺎ‪،‬ﻣﻦ ﺗ ﺼﺎﻧﻴﻔﻪ ))ﺍﻟﻤ ﺸﺮﻉ ﻓ ﻲ‬
‫ﺷﺮﺡ ﺍﻟﻤﺠﻤﻊ )ﺃﻱ ﻣﺠﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ((‪.‬ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔﻲ ﻓ ﻲ ﺃﺭﺑ ﻊ ﻣﺠﻠ ﺪﺍﺕ‪،‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﻌﻤﻴ ﻖ‬
‫ﻓ ﻲ ﻣﻨﺎﺳ ﻚ ﺍﻟﻤﻌﺘﻤ ﺮ ﻭﺍﻟﺤ ﺎﺝ ﺇﻟ ﻰ ﺍﻟﺒﻴ ﺖ ﺍﻟﻌﺘﻴﻖ‪،‬ﺗﻔ ﺴﻴﺮ ﺍﻟﻘ ﺮﺁﻥ ﻭﺷ ﺮﺡ ﻋﻠ ﻰ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٦٠١/٢‬ﻣﻌﺠﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ ‪.١٦،١٥/٩‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٣٢/٥‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺍﻟﺸﺮﻉ‪.‬‬
‫)‪/١١٦(٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١٧/١‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬
‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٦١ /٤‬‬

‫‪٢٧٥‬‬
 ‫ﺍﻥ ْﺍﻟ ُﻣ ْﺷ ِﻛ ُﻝ ﺃ َ ْﻣ ُﺭﻩُ‬
‫َﺣﺎﻟُﻪُ ﻓَ ِﻣ ْﻧ َﻬﺎ ْﺍﻟ َﺣﻳَ َﻭ ُ‬
‫‪َ =١٧٥‬ﻭﺍﻟﻧﱠﺑَﺎﺕُ ْﺍﻟ َﻣ ْﺟ ُﻬﻭ ُﻝ ﺍ ْﺳ ُﻣﻪُ ) َﻭ ِﻣ ْﻧ َﻬﺎ ( ﺇﺫَﺍ ﻟَ ْﻡ ﻳَ ْﻌ ِﺭ ْ‬
‫ﻑ َﺣﺎ َﻝ ﺍﻟﻧﱠ ْﻬ ِﺭ‬
‫ﻭﻙ ) َﻭ ِﻣ ْﻧ َﻬﺎ ( ﻟَ ْﻭ َﺩ َﺧ َﻝ ﺑُ ْﺭ َﺟﻪُ َﺣ َﻣﺎ ٌﻡ َﻭﺷ ﱠَﻙ ﻫ َْﻝ ُﻫ َﻭ‬ ‫ﻫ َْﻝ ُﻫ َﻭ ُﻣﺑَﺎ ٌﺡ‪ ،‬ﺃ َ ْﻭ َﻣ ْﻣﻠُ ٌ‬
‫ُﻣﺑَﺎ ٌﺡ‪ ،‬ﺃ َ ْﻭ َﻣ ْﻣﻠُ ٌ‬
‫ﻭﻙ‬
‫ﺍﻷﺷﻴﺎء ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻭﺍﻹﺑﺎﺣﺔ ﺭﺃﻱ "ﺍﻟﻤﻌﺘﺰﻟﺔ" ﺍﻫـ‪.‬‬
‫ﻭﻧﻘ ﻞ ﻋ ﻦ »ﺍﻟﺘﺠﻨ ﻴﺲ ﻭﺍﻟﻤﺰﻳ ﺪ«)‪ (١‬ﺁﺧ ﺮ ﻓ ﺼﻞ ﻓ ﻲ ﺍﻟ ﻀﻴﺎﻓﺔ ﻭﺍﻟﻮﻟﻴﻤ ﺔ ﺃﻥ‬
‫ﺍﻷﺻﻞ‪ (٢)/‬ﻓﻲ ﺍﻷﺷﻴﺎء ﺍﻹﺑﺎﺣﺔ ﻣﺎ ﻟﻢ ﻳﺘﺒﻴﻦ‪ (٣)/‬ﺩﻟﻴﻞ ﺍﻟﺤﺮﻣﺔ ﺍﻫـ‪.‬‬
‫)‪(٤‬‬
‫‪َ  =١٧٥‬ﻭﺍﻟﻧﱠﺑَ ﺎﺕُ ْﺍﻟ َﻣ ْﺟ ُﻬ ﻭ ُﻝ ﺗ ْ‬
‫ﺳ ُﻣﻳﺗﻪُ ]ﻳﻌﻠ ﻢ ﻣﻨ ﻪ ﺣ ﻞ ﺍﻟ ﺪﺧﺎﻥ‬

‫)‪»(١‬ﺍﻟﺘﺠﻨﻴﺲ ﻭﺍﻟﻤﺰﻳﺪ ﻭﻫﻮ ﻷﻫﻞ ﺍﻟﻔﺘ ﻮﻯ ﺧﻴ ﺮ ﻋﺘﻴ ﺪ«‪ :‬ﻟﻺﻣ ﺎﻡ ﺑﺮﻫ ﺎﻥ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻋﻠ ﻲ ﺑ ﻦ ﺃﺑ ﻲ ﺑﻜ ﺮ‪،‬‬
‫ﺍﻟﻤﺮﻏﻴﻨ ﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٩٣‬ﻫ ـ‪ ،‬ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻥ ﺍﻟ ﺼﺪﺭ ﺍﻷﺟ ﻞ ﺣ ﺴﺎﻡ ﺍﻟ ﺪﻳﻦ ﺃﻭﺭﺩ‬
‫ﺍﻟﻤ ﺴﺎﺋﻞ ﻣﻬﺬﺑ ﺔ ﻓ ﻲ ﺗ ﺼﻨﻴﻒ‪ ،‬ﻭﺫﻛ ﺮ ﻟﻬ ﺎ ﺍﻟ ﺪﻻﺋﻞ‪ ،‬ﻭﺭﺗ ﺐ ﺍﻟﻜﺘ ﺐ ﺩﻭﻥ ﺍﻟﻤ ﺴﺎﺋﻞ‪ ،‬ﻭﻟ ﻢ ﻳﺘﻴ ﺴﺮ ﻟ ﻪ‬
‫ﺍﻟﺨﺘﺎﻡ‪ ،‬ﻓﺸﺮﻉ ﻓﻲ ﺇﺗﻤﺎﻣﻪ‪ ،‬ﻭﺗﺤﺴﻴﻦ ﻧﻈﺎﻣ ﻪ‪ ،‬ﻗ ﺎﻝ‪ :‬ﻭﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏ ﻟﺒﻴ ﺎﻥ ﻣ ﺎ ﺍﺳ ﺘﻨﺒﻄﻪ ﺍﻟﻤﺘ ﺄﺧﺮﻭﻥ‪،‬‬
‫ﻭﻟ ﻢ ﻳ ﻨﺺ ﻋﻠﻴ ﻪ ﺍﻟﻤﺘﻘ ﺪﻣﻮﻥ‪ ،‬ﺇﻻ ﻣ ﺎ ﺷ ﺬ ﻋ ﻨﻬﻢ ﻓ ﻲ ﺍﻟﺮﻭﺍﻳ ﺔ‪ .‬ﻭﺍﻟﻜﺘ ﺎﺏ ﻻ ﻳ ﺰﺍﻝ ﻣﺨﻄﻮﻁ ﺎ ﺗﻮﺟ ﺪ‬
‫ﻧ ﺴﺨﺔ ﻣﻨ ﻪ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑ ﺮﻗﻢ ) ‪ .( ٧٧١٧‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪ ،٣٥٢/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٦٦/٤‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٤٥/٧‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٥٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ /١٣٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻣﻨﺬ ﻅﻬﻮﺭ ﺍﻟﺪﺧﺎﻥ ‪ -‬ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻟﻤﺸﻬﻮﺭ ﻟﻠﺘﺒﻎ ‪ -‬ﻭﺍﻟﻔﻘﻬﺎء ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺣﻜﻢ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺑﺴﺒﺐ‬
‫ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺗﺤﻘﻖ ﺍﻟﻀﺮﺭ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻭﻓﻲ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ‪ ،‬ﻗﻴﺎﺳﺎ ً ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﺇﺫ‬
‫ﻻ ﻧﺺ ﻓﻲ ﺷﺄﻧﻪ‪ .‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻧﻪ ﻣﺒﺎﺡ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪ :‬ﺇﻧﻪ ﻣﻜﺮﻭﻩ‪.‬‬
‫ﻭﺑﻜﻞ ﺣﻜﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻓﺘﻰ ﻓﺮﻳﻖ ﻣﻦ ﻛﻞ ﻣﺬﻫﺐ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪= ...................................‬‬
‫= ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺘﺤﺮﻳﻤﻪ‪ :‬ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻢ ﺷﺮﺏ ﺍﻟﺪﺧﺎﻥ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺍﻟ ﺸﻴﺦ ﺍﻟ ﺸﺮﻧﺒﻼﻟﻲ‪،‬‬
‫ﻭﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺪﺭ ﺍﻟﻤﻨﺘﻘﻰ‪ ،‬ﻭﺍﺳﺘﻈﻬﺮ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺃﻧﻪ ﻣﻜﺮﻭﻩ ﺗﺤﺮﻳﻤﺎ ً ﻋﻨﺪ ﺍﻟ ﺸﻴﺦ ﻋﺒ ﺪ‬
‫ﺍﻟ ﺮﺣﻤﻦ ﺍﻟﻌﻤ ﺎﺩﻱ‪ .‬ﻭﻗ ﺎﻝ ﺑﺘﺤﺮﻳﻤ ﻪ ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺳ ﺎﻟﻢ ﺍﻟ ﺴﻨﻬﻮﺭﻱ‪ ،‬ﻭﺇﺑ ﺮﺍﻫﻴﻢ ﺍﻟﻠﻘ ﺎﻧﻲ‪ ،‬ﻭﷴ ﺑ ﻦ‬
‫ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻔﻜﻮﻥ‪ ،‬ﻭﺧﺎﻟﺪ ﺑﻦ ﺃﺣﻤﺪ‪ ،‬ﻭﺍﺑﻦ ﺣﻤﺪﻭﻥ ﻭﻏﻴﺮﻫﻢ‪ .‬ﻭﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻐ ﺰﻱ‪،‬‬
‫ﻭﺍﻟﻘﻠﻴ ﻮﺑﻲ‪ ،‬ﻭﺍﺑ ﻦ ﻋ ﻼﻥ‪ ،‬ﻭﻏﻴ ﺮﻫﻢ‪ .‬ﻭﻣ ﻦ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺍﻟ ﺸﻴﺦ ﺃﺣﻤ ﺪ ﺍﻟﺒﻬ ﻮﺗﻲ‪ ،‬ﻭﺑﻌ ﺾ ﺍﻟﻌﻠﻤ ﺎء‬
‫ﺍﻟﻨﺠ ﺪﻳﻴﻦ‪ .‬ﻭﻣ ﻦ ﻫ ﺆﻻء ﺟﻤﻴﻌ ﺎ ﻣ ﻦ ﺃﻟ ﻒ ﻓ ﻲ ﺗﺤﺮﻳﻤ ﻪ ﻛﺎﻟﻠﻘ ﺎﻧﻲ ﻭﺍﻟﻘﻠﻴ ﻮﺑﻲ ﻭﷴ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻜ ﺮﻳﻢ‬
‫ﺍﻟﻔﻜﻮﻥ‪ ،‬ﻭﺍﺑﻦ ﻋﻼﻥ‪.‬‬
‫ﺍﻟﻘ ﺎﺋﻠﻮﻥ ﺑﺈﺑﺎﺣﺘ ﻪ‪ :‬ﺫﻫ ﺐ ﺇﻟ ﻰ ﺍﻟﻘ ﻮﻝ ﺑﺈﺑﺎﺣ ﺔ ﺷ ﺮﺏ ﺍﻟ ﺪﺧﺎﻥ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺍﻟ ﺸﻴﺦ ﻋﺒ ﺪ ﺍﻟﻐﻨ ﻲ‬
‫ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﻭﻗﺪ ﺃﻟﻒ ﻓﻲ ﺇﺑﺎﺣﺘﻪ ﺭﺳﺎﻟﺔ ﺳﻤﺎﻫﺎ ) ﺍﻟ ﺼﻠﺢ ﺑ ﻴﻦ ﺍﻹﺧ ﻮﺍﻥ ﻓ ﻲ ﺇﺑﺎﺣ ﺔ ﺷ ﺮﺏ ﺍﻟ ﺪﺧﺎﻥ (‬
‫ﻭﻣ ﻨﻬﻢ ﺻ ﺎﺣﺐ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‪ ،‬ﻭﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪ ،‬ﻭﺍﻟ ﺸﻴﺦ ﷴ ﺍﻟﻌﺒﺎﺳ ﻲ ﺍﻟﻤﻬ ﺪﻱ ﺻ ﺎﺣﺐ ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻤﻬﺪﻳﺔ‪ ،‬ﻭﺍﻟﺤﻤﻮﻱ ﺷﺎﺭﺡ ﺍﻷﺷ ﺒﺎﻩ ﻭﺍﻟﻨﻈ ﺎﺋﺮ‪ .‬ﻭﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﻋﻠ ﻲ ﺍﻷﺟﻬ ﻮﺭﻱ‪ ،‬ﻭﻟ ﻪ ﺭﺳ ﺎﻟﺔ ﻓ ﻲ‬
‫ﺇﺑﺎﺣﺘﻪ ﺳﻤﺎﻫﺎ ) ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ ﻟﺤﻞ ﺷﺮﺏ ﻣﺎ ﻻ ﻳﻐﻴﺐ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺪﺧﺎﻥ ( ﻭﻧﻘﻞ ﻓﻴﻬ ﺎ ﺍﻹﻓﺘ ﺎء ﺑﺤﻠ ﻪ‬
‫ﻋﻤﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺗﺎﺑﻌ ﻪ ﻋﻠ ﻰ ﺍﻟﺤ ﻞ ﺃﻛﺜ ﺮ ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪،‬‬

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‫ﻲ ِ ﺭﺣﻣ ﻪ ﷲ ْﺍﻟﻘَﺎﺋِ ِﻝ‬ ‫ﺷﺎﻓِ ِﻌ ّ‬ ‫َﺏ ﺍﻟ ﱠ‬ ‫ﺍﻟﺯ َﺭﺍﻓَ ِﺔ َﻣ ْﺫﻫ ُ‬ ‫‪َ =١٧٦‬ﻭ ِﻣ ْﻧ َﻬ ﺎ َﻣ ْﺳﺄَﻟَﺔُ ﱠ‬
‫ﺍﻟﺯ َﺭﺍﻓَ ِﺔ ﻓَ ْﺎﻟ ُﻣ ْﺧﺗ َ ُ‬
‫ﺎﺭ ِﻋ ْﻧ َﺩ ُﻫ ْﻡ ِﺣ ﱡﻝ ﺃ َ ْﻛ ِﻠ َﻬ ﺎ‬ ‫ﺎﻹﺑَﺎ َﺣ ِﺔ " ْﺍﻟ ِﺣ ﱡﻝ ﻓِﻲ ْﺍﻟ ُﻛ ِّﻝ "‪َ ،‬ﻭﺃ َ ﱠﻣﺎ َﻣ ْﺳﺄَﻟَﺔُ ﱠ‬ ‫ﺑِ ْ ِ‬
‫ﻲ‪َ :‬ﻭﻟَ ْﻡ ﻳَ ْﺫ ُﻛ ْﺭﻫَﺎ ﺃ َ َﺣ ٌﺩ ﻓِﻲ ْﺍﻟ َﻣﺎ ِﻟ ِﻛﻳﱠ ِﺔ‪َ ،‬ﻭ ْﺍﻟ َﺣﻧَ ِﻔﻳﱠ ِﺔ‬
‫ﻭﻁ ّ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱡ‬
‫ﺳﻳُ ِ‬
‫ﻱ")‪ .(٢)[(١‬ﻭﻗﻮﻟﻪ‪ :‬ﺍﻟﻤﺠﻬﻮﻝ ﺗﺴﻤﻴﺘﻪ ﻳﻌﻨﻲ‪ :‬ﺍﻟﻤﻔﻘ ﻮﺩ ﻣﻨ ﻪ ﺍﻟﻌﻼﻣ ﺔ ﺍﻟﺪﺍﻟ ﺔ ﻋﻠ ﻰ‬
‫" َﺣ َﻣ ِﻭ ِ◌ ّ‬
‫ﺍﻟﺤﻞ ﺃﻭ ﺍﻟﺤﺮﻣﻪ‪ ،‬ﻓﺎﻟﺘﺴﻤﻴﺔ)‪ (٣‬ﺑﻤﻌﻨﻰ ﺍﻟﻌﻼﻣﺔ‪.‬‬
‫ﺳ ﱠﻤﻴﺘﻪ ﺑﻀﻢ ﺍﻟﺴﻴﻦ‪ ،‬ﻭﻛﺴﺮ ﺍﻟﻤﻴﻢ ﺍﻟﻤﺸﺪﺩﻩ‬ ‫ﻭﻭﺟﺪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻣﻀﺒﻮﻁﺎ ً ﺑﺎﻟﻘﻠﻢ ُ‬
‫ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ‪.‬‬
‫‪َ  =١٧٦‬ﻭ ِﻣ ْﻧ َﻬ ﺎ َﻣ ﺳْﺄَﻟَﺔُ ﱠ‬
‫ﺍﻟﺯ َﺭﺍﻓَ ِﺔ‪ :‬ﺑﻔ ﺘﺢ ﺍﻟ ﺰﺍﻱ ﻭﺿ ﻤﻬﺎ)‪ (٤‬ﺣﻜﺎﻫﻤ ﺎ‬
‫"ﺍﻟﺠﻮﻫﺮﻱ)‪ ،(١)"(٥‬ﺣﻴﻮﺍﻥ ﻁﻮﻳﻞ ﺍﻟﻴ ﺪﻳﻦ ﻗ ﺼﻴﺮ ﺍﻟ ﺮﺟﻠﻴﻦ ﻋﻠ ﻰ ﺍﻟﻌﻜ ﺲ ﻣ ﻦ ﺍﻟﻴﺮﺑ ﻮﻉ‪،‬‬

‫ﻭﻣ ﻨﻬﻢ‪ :‬ﺍﻟﺪﺳ ﻮﻗﻲ‪ ،‬ﻭﺍﻟ ﺼﺎﻭﻱ‪ ،‬ﻭﺍﻷﻣﻴ ﺮ‪ ،‬ﻭﺻ ﺎﺣﺐ ﺗﻬ ﺬﻳﺐ ﺍﻟﻔ ﺮﻭﻕ‪ .‬ﻭﻣ ﻦ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﻟﺤﻔﻨ ﻲ‪،‬‬
‫ﻭﺍﻟﺤﻠﺒﻲ‪ ،‬ﻭﺍﻟﺮﺷﻴﺪﻱ‪ ،‬ﻭﺍﻟﺸﺒﺮﺍﻣﻠﺴﻲ‪ ،‬ﻭﺍﻟﺒﺎﺑﻠﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﷴ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻄﺒ ﺮﻱ‬
‫ﺍﻟﻤﻜﻲ‪ ،‬ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺳﻤﺎﻫﺎ ) ﺭﻓﻊ ﺍﻻﺷﺘﺒﺎﻙ ﻋﻦ ﺗﻨﺎﻭﻝ ﺍﻟﺘﻨﺒﺎﻙ (‪ .‬ﻭﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺍﻟﻜﺮﻣﻲ ﺻ ﺎﺣﺐ‬
‫ﺩﻟﻴ ﻞ ﺍﻟﻄﺎﻟ ﺐ‪ ،‬ﻭﻟ ﻪ ﺭﺳ ﺎﻟﺔ ﻓ ﻲ ﺫﻟ ﻚ ﺳ ﻤﺎﻫﺎ ) ﺍﻟﺒﺮﻫ ﺎﻥ ﻓ ﻲ ﺷ ﺄﻥ ﺷ ﺮﺏ ﺍﻟ ﺪﺧﺎﻥ (‪ .‬ﻛ ﺬﻟﻚ ﻗ ﺎﻝ‬
‫ﺍﻟﺸﻮﻛﺎﻧﻲ ﺑﺈﺑﺎﺣﺘﻪ‪.‬‬
‫ﺍﻟﻘ ﺎﺋﻠﻮﻥ ﺑﺎﻟﻜﺮﺍﻫ ﺔ‪ :‬ﺫﻫ ﺐ ﺇﻟ ﻰ ﺍﻟﻘ ﻮﻝ ﺑﻜﺮﺍﻫ ﺔ ﺷ ﺮﺏ ﺍﻟ ﺪﺧﺎﻥ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪ ،‬ﻭﺃﺑ ﻮ‬
‫ﺍﻟ ﺴﻌﻮﺩ‪ ،‬ﻭﺍﻟﻠﻜﻨ ﻮﻱ‪ .‬ﻭﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺍﻟ ﺸﻴﺦ ﻳﻮﺳ ﻒ ﺍﻟ ﺼﻔﺘﻲ‪ .‬ﻭﻣ ﻦ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﻟ ﺸﺮﻭﺍﻧﻲ‪ .‬ﻭﻣ ﻦ‬
‫ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺍﻟﺒﻬﻮﺗﻲ‪ ،‬ﻭﺍﻟﺮﺣﻴﺒﺎﻧﻲ‪ ،‬ﻭﺃﺣﻤﺪ ﺑ ﻦ ﷴ ﺍﻟﻤﻨﻘ ﻮﺭ ﺍﻟﺘﻤﻴﻤ ﻲ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٤٦٠/٦‬ﺍﻟﻌﻘ ﻮﺩ ﺍﻟﺪﺭﻳ ﺔ ﻓ ﻲ ﺗﻨﻘ ﻴﺢ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﺤﺎﻣﺪﻳ ﺔ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪ ،٣٣١/٢‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓﻲ ‪ ،٢١٧/١‬ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﻟﻤﺎﻟ ﻚ ﻓ ﻲ ﺍﻟﻔﺘ ﻮﻯ ﻋﻠ ﻰ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟ ﻚ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪ ،١١٨/١‬ﺣﺎﺷ ﻴﺘﺎ ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ‬
‫ﺍﻟﻤﻨﻬﺎﺝ ‪ ،٧٩/١‬ﺗﺤﻔﺔ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺨﻄﻴﺐ ﻟﻠﺒﺠﻴﺮﻣﻲ ‪ ،٣٢٧/٤‬ﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ﻓ ﻲ‬
‫ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٢١٧/٦‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٤/١‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﻓﺴﻴﻤﺘﻪ‪ ،‬ﻓﻲ )ﺩ( ﻗﺎﻟﺴﻤﺔ‪.‬‬
‫)‪(٤‬ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ )ﺃ( ‪ -‬ﺑﻔﺘﺢ ﺍﻟﺰﺍﻱ ﻭﺿﻤﻬﺎ ]ﻣﻌﻪ ﻻ ﻳﺼﺢ[ ﺣﻜﺎﻫﻤﺎ "ﺍﻟﺠﻮﻫﺮﻱ‪ -‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺭﻛﻴﻜﺔ‪.‬‬
‫)‪"(٥‬ﺍﻟﺠﻮﻫﺮﻱ"‪ :‬ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺣﻤﺎﺩ ﺍﻟﺠﻮﻫﺮﻱ‪ ،‬ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻔﺎﺭﺍﺑﻲ ﺍﻟﻠﻐﻮﻱ ﻣﻦ ﺃﺑﻨ ﺎء ﺍﻟﺘ ﺮﻙ‬
‫ﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺗﻮﻓﻲ ﺑﻬ ﺎ ﺳ ﻨﺔ ‪ ٣٩٣‬ﻟ ﻪ ﺇﺻ ﻼﺡ ﺧﻠ ﻞ ﺍﻟ ﺼﺤﺎﺡ‪ ،‬ﺍﻟ ﺼﺤﺎﺡ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﻣﺠﻠ ﺪﺍﺕ‬

‫‪٢٧٧‬‬
‫ﻭﻓ ﻲ ﻛﺘ ﺎﺏ »ﻋﺠﺎﺋ ﺐ ﺍﻟﻤﺨﻠﻮﻗ ﺎﺕ«)‪ (٢‬ﻟﻤ ﺎ ﻛﺎﻧ ﺖ ﺍﻟﺰﺭﺍﻓ ﺔ ﺗﺮﻋ ﻰ ﺍﻟ ﺸﺠﺮ ﻭﺗﻘﺘ ﺎﺕ ﺑ ﻪ‬
‫ﺟﻌﻞ ﻳﺪﻳﻬﺎ ﺃﻁﻮﻝ ﻣﻦ‬
‫ﺿﻲ ِﺣﻠﱠ َﻬﺎ َﻭﺍَﻪﻠﻟُ ﺃ َ ْﻋﻠَ ُﻡ‪.‬‬
‫‪َ =١٧٧‬ﻭﻗَ َﻭﺍ ِﻋ ُﺩ ُﻫ ْﻡ ﺗ َ ْﻘﺗ َ ِ‬
‫ﺭﺟﻠﻴﻬ ﺎ ﻟﻴﻤﻜﻨﻬ ﺎ ﺫﻟ ﻚ ﺑ ﺴﻬﻮﻟﻪ‪ ،‬ﻭﺫﻛ ﺮ ﺑﻌ ﻀﻬﻢ ﺃﻥ ﺍﻟﺰﺭﺍﻓ ﺔ ﻣﺘﻮﻟ ﺪﺓ ﻣ ﻦ ﺍﻟﻨﺎﻗ ﺔ ﻭﺍﻟ ﻀﺒﻊ‬
‫ﻓﺘﺠﻴ ﺊ ﺑﻮﻟ ﺪ ﺧﻠﻘ ﺔ ﺍﻟﻨﺎﻗ ﺔ ﻭﺍﻟ ﻀﺒﻊ ]ﻭﻗﻴ ﻞ[)‪ (٣‬ﻏﻴ ﺮ ﺫﻟ ﻚ ]ﻟﻜ ﻦ[)‪" (٤‬ﺍﻟﺠ ﺎﺣﻆ")‪ (٥‬ﻟ ﻢ‬
‫ﻱ")‪.(٧‬‬ ‫)‪(٦‬‬
‫ﻳﺮﺗﺾ ﺷﻴﺌﺎ ً ﻣﻤﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺗﺮﻛﻴﺐ ﺧﻠﻖ ﺍﻟﺰﺭﺍﻓﺔ ﻭﺭﺩﻩ ﺭﺩﺍ ً ﺑﻠﻴﻐﺎ ً " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺿﻲ ِﺣﻠﱠ َﻬ ﺎ‪ .‬ﻣﺨ ﺎﻟﻒ ﻟﻤ ﺎ ﻧﻘ ﻞ ﻋ ﻦ ﺻ ﺎﺣﺐ‬ ‫‪َ  =١٧٧‬ﻭﻗَ َﻭﺍ ِﻋ ُﺩ ُﻫ ْﻡ ﺗ َ ْﻘﺗ َ ِ‬
‫»ﺍﻟﻤﻐ ﺮﺏ«)‪ (٨‬ﺣﻴ ﺚ ﻧ ﺺ ﻋﻠ ﻰ ﺃﻧﻬ ﺎ ﻣ ﻦ ﺍﻟ ﺴﺒﺎﻉ‪] ،‬ﻭﺍﻟ ﺴﺒﺎﻉ[)‪ (٩‬ﻋﻨ ﺪﻧﺎ ﺣ ﺮﺍﻡ ﺃﻛﻠﻬ ﺎ‬
‫"ﺑﻴﺮﻱ"‪.‬‬
‫‪.........................................................................................‬‬

‫ﻭﺃﻗ ﻮﻝ‪ :‬ﺍﻟﻤ ﺼﺮﺡ‪ (١٠)/‬ﺑ ﻪ ﺃﻥ ﺍﻟﻮﻟ ﺪ ﻳﺘﺒ ﻊ ﺍﻷﻡ ﻓ ﻲ ﺍﻟﺤ ﻞ ﻭﺍﻟﺤﺮﻣ ﺔ ﻓ ﺈﺫﺍ ﻛﺎﻧ ﺖ ﺃﻡ‬

‫ﻣﻄﺒﻮﻉ‪ ،‬ﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻛﺘ ﺎﺏ ﺍﻟﻌ ﺮﻭﺽ‪ ،‬ﻣﻘﺪﻣ ﺔ ﻓ ﻲ ﺍﻟﻨﺤ ﻮ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ٢٠٩/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣١٣/١‬‬
‫)‪(١‬ﻳﻨﻈﺮ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ﻣﺎﺩﺓ )ﺯﺭﻑ( ‪./١١٤/‬‬
‫)‪»(٢‬ﻋﺠﺎﺋ ﺐ ﺍﻟﻤﺨﻠﻮﻗ ﺎﺕ ﻭﺍﻟﺤﻴﻮﺍﻧ ﺎﺕ ﻭﻏﺮﺍﺋ ﺐ ﺍﻟﻤﻮﺟ ﻮﺩﺍﺕ«‪ :‬ﻟﺰﻛﺮﻳ ﺎ ﺑ ﻦ ﷴ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ‬
‫ﺍﻟﻘﺰﻭﻳﻨﻲ)‪ .(١٢٨٣ – ١٢٠٨‬ﻣﺆﺭﺥ ﺟﻐﺮﺍﻓﻲ ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻭﻟ ﺪ ﻓ ﻲ ﻗﺰﻭﻳﻦ‪،‬ﻭﺭﺣ ﻞ ﺇﻟ ﻰ ﺍﻟ ﺸﺎﻡ =‬
‫= ﻭﺍﻟﻌ ﺮﺍﻕ‪ ،‬ﻭﻭﻟ ﻲ ﻗ ﻀﺎء ﻭﺍﺳ ﻂ ﻭﺍﻟﺤﻠّ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٨٣/٤‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.١١٢٧/٢:‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪"(٥‬ﺍﻟﺠﺎﺣﻆ"‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺑﺤﺮ ﺑﻦ ﻣﺤﺒﻮﺏ ﺍﻟﻜﻨﺎﻧﻲ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺒ ﺼﺮﻱ ﺍﻹﻣ ﺎﻡ ﺍﻟﻠﻐ ﻮﻱ ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑﺎﻟﺠ ﺎﺣﻆ ﺗﻠﻤﻴ ﺬ ﺍﻟﻨﻈ ﺎﻡ ﺍﻟﺒﻠﺨ ﻲ ﻛ ﺎﻥ ﻣ ﻦ ﺍﻟﻤﻌﺘﺰﻟ ﺔ ﻭﻟ ﺪ ﺳ ﻨﺔ ‪ ١٥٠‬ﻭﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪ ٢٥٥‬ﺧﻤ ﺲ‬
‫ﻭﺧﻤ ﺴﻴﻦ ﻭﻣ ﺎﺋﺘﻴﻦ‪ .‬ﻟ ﻪ ﻣ ﻦ ﺍﻟﺘ ﺼﺎﻧﻴﻒ‪:‬ﺍﻟﺒﻴ ﺎﻥ ﻭﺍﻟﺘﺒﻴ ﻴﻦ‪ .‬ﻛﺘ ﺎﺏ ﺍﻟ ﺒﺨﻼء‪ .‬ﻛﺘ ﺎﺏ ﺍﻟﺤﻴ ﻮﺍﻥ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٨٠٢/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٧٤/٥‬‬
‫)‪(٦‬ﻳﻨﻈ ﺮ‪ :‬ﻛﺘ ﺎﺏ ﺍﻟﺤﻴ ﻮﺍﻥ ﻟﻠﺠ ﺎﺣﻆ ‪ ،١٤٢/١‬ﺻ ﺒﺢ ﺍﻷﻋ ﺸﻰ ﻓ ﻲ ﺻ ﻨﺎﻋﺔ ﺍﻹﻧ ﺸﺎ ﻟﻠﻘﻠﻘ ﺸﻨﺪﻱ‬
‫‪،٤٢/٢‬ﺍﻟﻤﺴﺘﻄﺮﻑ ﻟﻸﺑﺸﻴﻬﻲ‪ ،.٢٤٧/٢‬ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ‪.٢٤١/١‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪ ٢٢٥/١‬ﻭ‪.٢٢٦‬‬
‫)‪»(٨‬ﺍﻟﻤﻐﺮﺏ« ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻟﻺﻣﺎﻡ ﺃﺑ ﻲ ﺍﻟﻔ ﺘﺢ ﻧﺎﺻ ﺮ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺴﻴﺪ ﺍﻟﻤﻄ ﺮﺯﻱ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٦١٠‬‬
‫ﻫـ‪ .‬ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻠ ﻰ ﺍﻷﻟﻔ ﺎﻅ ﺍﻟﺘ ﻲ ﻳ ﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﻔﻘﻬ ﺎء ﻣ ﻦ ﺍﻟﻐﺮﻳ ﺐ‪ .‬ﻗ ﺎﻝ ﺍﺑ ﻦ ﺍﻟ ﺸﺤﻨﺔ‪ :‬ﻭﻟ ﻪ ﺍﻟﻤﻌ ﺮﺏ‬
‫ﺑﺎﻟﻤﻬﻤﻠ ﺔ ﺃﻳ ﻀﺎ‪ ،‬ﻭﻫ ﻮ ﻣﻄ ﻮﻝ ﺍﻟﻤﻐ ﺮﺏ ﺑﺎﻟﻤﻌﺠﻤ ﺔ‪ ،‬ﻭﻓﻴ ﻪ ﻓﻮﺍﺋ ﺪ ﺟﻠﻴﻠ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٧٤٧/٢‬ﺃﺑﺠﺪ ﺍﻟﻌﻠﻮﻡ ﻟﺼﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ ‪.١١/٣‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١٠‬ﺑﺪﺍﻳﺔ ‪/٩٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

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‫ﺍﻟﺰﺭﺍﻓﺔ ﻧﺎﻗﺔ ﻭﺃﺑﻮﻫﺎ ﺿﺒﻊ ﻓﺈﻧﻬﺎ ﺗﺤﻞ ﻣﻄﻠﻘ ﺎ ً ﻋﻨ ﺪ ﺍﻟﻌﺎﻣ ﺔ ﺧﻼﻓ ﺎ ً "ﻟﻠﺨﻴﺰﺍﺧ ﺰﻱ")‪ (١‬ﻓﺈﻧ ﻪ‬
‫ﻳﻌﺘﺒﺮ ﺍﻟﻤﺸﺎﺑﻬﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ "ﻣ ﻼّ ﻣ ﺴﻜﻴﻦ")‪ (٢‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻷﺿ ﺤﻴﺔ‪] :‬ﻧ ﺰﺍ ﻛﻠ ﺐ ﻋﻠ ﻰ‬
‫ﺷﺎﺓ ﻓﻮﻟﺪﺕ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎء ﻻ ﻳﺠﻮﺯ ﺃﻱ ﻓﻲ ﺍﻷﺿﺤﻴﺔ[)‪.(٣‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ "ﺍﻟﺨﻴﺰﺍﺧﺰﻱ"‪ :‬ﺇﻥ ﻛﺎﻥ ﻳ ﺸﺒﻪ ﺍﻷﻡ ﻳﺠ ﻮﺯ‪ ،‬ﻭﻟ ﻮ ﻧ ﺰﺍ ﺷ ﺎﺓ ﻋﻠ ﻰ ﻅﺒ ﻲ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ "ﺍﻟﺨﻴﺰﺍﺧﺰﻱ"‪ :‬ﺍﻟﻌﺒﺮﺓ ﻟﻠﻤﺸﺎﺑﻬﺔ ﺍﻫـ‪.‬‬
‫ﻓﺘﺤﺼﻞ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺤﻞ ﺍﻟﺰﺭﺍﻓﺔ ﻣﻮﺍﻓﻖ ﻟﻤ ﺎ ﻋﻠﻴ ﻪ ﺍﻟﻌﺎﻣ ﺔ ﺳ ﻮﺍء ﻏﻠ ﺐ ﻋﻠﻴﻬ ﺎ ﺷ ﺒﻪ‬
‫ﺍﻟﻀﺒﻊ ﺃﻭ ﻻ ﻭﻣﺎ ﺳﺒﻖ ﻋﻦ »ﺍﻟﻤﻐﺮﺏ« ﺣﻴﺚ ﻧﺺ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣ ﺎ‬
‫ﺇﺫﺍ ﻏﻠﺐ ﺷ ﺒﻪ ﺍﻟ ﻀﺒﻊ‪ ،‬ﻓﻴﻮﺍﻓ ﻖ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﺨﻴﺰﺍﺧ ﺰﻱ" ﻭﺍﻟﻈ ﺎﻫﺮ‪ (٤)/‬ﺃﻥ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ‬
‫ﺣﻞ ﺍﻟﺰﺭﺍﻓﺔ ﻳﺘﺄﺗﻰ ﺃﻳﻀﺎ ً ]ﺣﺘﻰ[)‪ (٥‬ﻋﻠ ﻰ ﺍﻟﻘ ﻮﻝ ﺑﻌ ﺪﻡ ﺗﺮﻛﻴ ﺐ ﺧﻠﻘﺘﻬ ﺎ ﻛﻤ ﺎ ﻗ ﺪﻣﻨﺎﻩ ﻋ ﻦ‬
‫"ﺍﻟﺠﺎﺣﻆ" ﻭﺭﺃﻳﺖ ﺑﺨﻂ "ﺧﻠﻴﻞ‬

‫‪.........................................................................................‬‬

‫ﺃﻓﻨ ﺪﻱ" ﺗﻠﻤﻴ ﺬ "ﺍﻟﻤﺤ ﺸﻰ"‪ (٦)/‬ﺃﻥ ﺍﻟﻌﻼﻣ ﺔ "ﺍﻟﻤﻘﺪﺳ ﻲ" ﺳ ﺌﻞ ﻋ ﻦ ﺍﻟﺰﺭﺍﻓ ﺔ ﻭﺍﻟﻬﺪﻫ ﺪ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ‪ :‬ﻗﻮﺍﻋﺪﻧﺎ ﺗﻘﺘ ﻀﻲ ﺑﺤ ﻞ ﺍﻟﺰﺭﺍﻓ ﺔ ﻛ ﺬﺍ ﻧﻘ ﻞ "ﺍﻟ ﺴﺒﻜﻲ")‪ (٧‬ﻭﺟﻤ ﻊ‬
‫ﻣﻦ ﺍﻟﻤﻸ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﺟﺎﺏ ﻓﻲ ﺍﻟﻜﺮﺍﻫﺔ ﻓﻲ ﺍﻟﻬﺪﻫﺪ)‪ (٨‬ﻣﻌﻠﻼً ﺑﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ)‪ (١‬ﷺ‪.‬‬

‫)‪"(١‬ﺍﻟﺨﻴﺰﺍﺧ ﺰﻱ"‪ :‬ﷴ ﺑ ﻦ ﷴ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﷲ ﺑ ﻦ ﺍﻟﻔ ﻀﻞ ﺃﺑ ﻮ ﺑﻜ ﺮ ﺍﻟﺨﻴﺰﺍﺧ ﺰﻱ ﺍﻟﻔﻘﻴ ﻪ‬

‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٥١٨‬ﻫ ـ ﺻ ﻨﻒ ﺁﻣ ﺎﻟﻲ ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،٨٤/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٨٥/١١‬‬
‫)‪(٢‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٨٢/٢‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٢٥٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٧‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﻫﻮ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺎﻓﻲ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﻓﻘﻬﺎء ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻟﺪ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪ ٧٢٧‬ﻫـ‬
‫ﺩﺭﺱ ﺑﻤ ﺼﺮ ﻭﺍﻟ ﺸﺎﻡ‪ ،‬ﻭﻭﻟ ﻲ ﺍﻟﻘ ﻀﺎء ﺑﺎﻟ ﺸﺎﻡ‪،‬‬ ‫ﻭﺗﻮﻓﻲ ‪ ٧٧١‬ﻫـ‪ ،‬ﺗﻔﻘﻪ ﻋﻠ ﻰ ﺃﺑﻴ ﻪ ﻭﻋﻠ ﻰ ﺍﻟ ﺬﻫﺒﻲ‪ ،‬ﱠ‬
‫ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﺮﺃﻱ‪ ،‬ﻗﻮﻱ ﺍﻟﺒﺤﺚ‪ ،‬ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ))ﻁﺒﻘ ﺎﺕ ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒ ﺮﻯ(( ﻭ))ﺟﻤ ﻊ ﺍﻟﺠﻮﺍﻣ ﻊ((‬
‫ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﻟﺤﻨﺒﻠﻲ‪ ،٢٢/٦‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٢٥/٤‬‬
‫)‪(٨‬ﺍﻟﻬﺪﻫﺪ‪ :‬ﻁﺎﺋﺮ ﺫﻭ ﺩﻡ ﺳﺎﺋﻞ‪ ،‬ﻭﻟﻴﺲ ﻟ ﻪ ﻣﺨﻠ ﺐ ﺻ ﺎﺋﺪ ٌ‪ ،‬ﻭﻟ ﻴﺲ ﺃﻏﻠ ﺐ ﺃﻛﻠ ﻪ ﺍﻟﺠﻴ ﻒ‪ .‬ﻓﻬ ﻮ ﻛﺎﻟ ﺪﺟﺎﺝ‬
‫ﻭﺍﻟﺒﻂ ﻭﺍﻹﻭﺯ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،١٩٤/٢‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ‬
‫ﺧ ﺴﺮﻭ ‪ ،.٢٨١/١‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٣٢/٣‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪،٣٤٧/٤‬‬
‫ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٣٣٧/٧‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ‬

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 ‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻟﻠﺸﺮﺑﻴﻨﻲ‪ ،١٥٣/٦‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‪ ،٣٢٩/٩‬ﺍﻟﻔﺮﻭﻉ‪.٢٩٨/٦‬‬

‫ﻋ ْﻦ ﻗَﺘْ ِﻞ ﺃ َ ْﺭﺑَ ٍﻊ ِﻣ ْﻦ ﺍﻟ ﺪ َﱠﻭﺍﺏّ ِ ‪:‬‬
‫ﱠﺎﺱ ﺭﺿﻲ ﷲ ﻋﻨﻬﻤﺎ ﺃَﻧﱠﻪُ ﷺ } ﻧَ َﻬﻰ َ‬ ‫ﻋ ْﻦ ﺍﺑ ِْﻦ َ‬
‫ﻋﺒ ٍ‬ ‫)‪(١‬ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪َ :‬‬
‫ﺼ َﺮ ِﺩ{‪.‬ﺭﻭﺍﻩ ﺍﻷﻣ ﺎﻡ ﺃﺣﻤ ﺪ ﻓ ﻲ ﺍﻟﻤ ﺴﻨﺪ ‪ ،/٣٠٧٥/‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ‬ ‫ﺍﻟﻨﱠ ْﻤﻠَ ِﺔ‪َ ،‬ﻭﺍﻟﻨﱠﺤْ ﻠَ ِﺔ‪َ ،‬ﻭ ْﺍﻟ ُﻬ ْﺪ ُﻫ ﺪِ‪َ ،‬ﻭﺍﻟ ﱡ‬
‫‪ ،/٥٢٦٧/‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﺑﺎﺏ ﻗﺘﻞ ﺍﻟﺰﺭ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ‪ ،/٣٢٢٤/‬ﻓﻲ ﺍﻟﺼﻴﺪ ﺑ ﺎﺏ ﻣ ﺎ ﻳﻨﻬ ﻰ ﻋ ﻦ‬
‫ﻗﺘﻠﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ ﺍﻳﻀﺎ ً ‪ ،/٣٢٢٣/‬ﻓﻲ ﺍﻟﺼﻴﺪ ﺑﺎﺏ ﻣﺎ ﻳﻨﻬ ﻰ ﻋ ﻦ ﻗﺘﻠ ﻪ‬
‫ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬

‫‪٢٨٠‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٧‬‬
‫ﺻ ُﻝ ِﻓﻲ ْﺍﻷ َ ْﺑ َ‬
‫ﺿﺎﻉِ ﺍﻟﺗ ﱠ ْﺣ ِﺭﻳ ُﻡ«‬ ‫» ْﺍﻷ َ ْ‬
‫ﻑ ْﺍﻷ َ ْﺳ َﺭ ِﺍﺭ‬ ‫ﺿﺎﻉِ ﺍﻟﺗ ﱠ ْﺣ ِﺭﻳ ُﻡ ؛ َﻭ ِﻟ ﺫَﺍ ﻗَ ﺎ َﻝ ﻓِ ﻲ َﻛ ْﺷ ِ‬ ‫ﺻ ُﻝ ﻓِ ﻲ ْﺍﻷ َ ْﺑ َ‬ ‫ﻗَﺎ ِﻋ َﺩﺓ ٌ ْﺍﻷ َ ْ‬
‫ﺷ َْﺭﺡِ ﻓَ ْﺧ ِﺭ ْ ِ‬
‫ﺍﻹ ْﺳ َﻼﻡ‬
‫ﻭﺭ ِﺓ ) ﺍ ْﻧﺗ َ َﻬ ﻰ (‪ .‬ﻓَ ﺈِﺫَﺍ‬ ‫ﻅ ُﺭ َﻭﺃ ُ ِﺑ ﻳ َﺢ ِﻟﻠ ﺿ ُﱠﺭ َ‬ ‫ﺻ ُﻝ ِﻓﻲ ﺍﻟ ِﻧّ َﻛﺎﺡ ْﺍﻟ َﺣ ْ‬
‫ِ‬ ‫ِ◌‪ْ =١٧٨‬ﺍﻷ َ ْ‬
‫ﻭﺯ ﺍﻟﺗ ﱠ َﺣ ِ ّﺭﻱ ﻓِ ﻲ‬ ‫ﺕ ْﺍﻟ ُﺣ ْﺭ َﻣ ﺔُ َﻭ ِﻟ َﻬ ﺫَﺍ َﻻ ﻳَ ُﺟ ُ‬ ‫ﻏﻠَﺑَ ِ‬ ‫ﺗَﻘَﺎﺑَ َﻝ ﻓِﻲ ْﺍﻟ َﻣ ْﺭﺃَﺓِ ِﺣ ﱞﻝ َﻭ ُﺣ ْﺭ َﻣ ﺔٌ َ‬
‫ْﺍﻟﻔُ ُﺭﻭﺝِ‪.‬‬
‫ﺏ ﺍﻟﺗ ﱠ َﺣ ِ ّﺭﻱ‪ :‬ﻟَ ْﻭ ﺃ َ ﱠﻥ َﺭ ُﺟ ًﻼ ﻟَ ﻪُ‬ ‫ﺷ ِﻬﻳ ِﺩ ِﻣ ْﻥ ﺑَ ﺎ ِ‬ ‫‪َ =١٧٩‬ﻭﻓِ ﻲ َﻛ ﺎﻓِﻲ ْﺍﻟ َﺣ ﺎ ِﻛ ِﻡ ﺍﻟ ﱠ‬
‫ﺍﺣ َﺩﺓ ً ِﻣ ْﻧ ُﻬ ﱠﻥ ﺑِﻌَ ْﻳﻧِ َﻬﺎ‪ ،‬ﺛ ُ ﱠﻡ ﻧَ ِﺳﻳَ َﻬﺎ ﻓَﻠَ ْﻡ ﻳَ ْﺩ ِﺭ ﺃَﻳﱠﺗ َ ُﻬ ﱠﻥ ﺃ َ ْﻋﺗَﻖَ‬
‫ﺃ َ ْﺭﺑَ ُﻊ َﺟ َﻭ ٍﺍﺭ ﺃ َ ْﻋﺗَﻖَ َﻭ ِ‬
‫ﻅ ُﺭ َﻭﺃ ُ ِﺑ ﻳ َﺢ ِﻟﻠ ﺿ ُﱠﺭ َ‬
‫ﻭﺭﺓِ ‪ (١)/‬ﺃﻥ ﺳ ﺒﺐ‬ ‫ﺻ ُﻝ ﻓِ ﻲ ﺍﻟ ِﻧّ َﻛ ﺎﺡ ْﺍﻟ َﺣ ْ‬
‫ِ‬ ‫‪ْ  =١٧٨‬ﺍﻷ َ ْ‬
‫ﻣﺸﺮﻭﻋﻴﺘﻪ‪ :‬ﺗﻌﻠﻖ ﺑﻘﺎء ﺍﻟﻌﺎﻟﻢ ﺑﻪ ﺍﻟﻤﻘﺪﺭ ﻓﻲ ﺍﻟﻌﻠﻢ ﺍﻷﺯﻟﻲ ﻋﻠﻰ ﺍﻟﻮﺟ ﻪ ﺍﻷﻛﻤ ﻞ ﺍﻷﺣ ﺴﻦ‪،‬‬
‫ﻭﺇﻻ ﻓﺒﻘ ﺎء ﻫ ﺬﺍ ﺍﻟﻨ ﻮﻉ ﺍﻹﻧ ﺴﺎﻧﻲ ﻣﻤﻜ ﻦ ﺑ ﺎﻟﻮﻁء ﻋﻠ ﻰ ﻏﻴ ﺮ ﻫ ﺬﺍ ﺍﻟﻮﺟ ﻪ ﺍﻟﻤ ﺸﺮﻭﻉ‬
‫]"ﻏ ﺰﻱ")‪] (٣)[(٢‬ﻟﻜ ﻦ ﻫ ﺬﺍ ﻣ ﺴﺘﻠﺰﻡ ﻟﻤﻔﺎﺳ ﺪ ﺑﺨﻼﻓ ﻪ ﻋﻠ ﻰ ﺍﻟﻮﺟ ﻪ ﺍﻟﻤ ﺸﺮﻭﻉ[)‪.(٤‬‬
‫"ﻏﺰﻱ")‪.(٥‬‬
‫‪َ  =١٧٩‬ﻭﻓِ ﻲ » َﻛ ﺎﻓِﻲ ْﺍﻟ َﺣ ﺎ ِﻛ ِﻡ« ﺍﻟ ﺦ‪ .‬ﻓ ﻲ »ﺷ ﺮﺡ ﺍﻟﺰﻳﻠﻌ ﻲ«)‪ (٦‬ﻓ ﻲ‬
‫ﺍﻹﻗﺮﺍﺭ)‪ :(٧‬ﻟﻮ‬
‫ﻲ‬ ‫ﺳ ُﻊ ِﻟ ْﻠ َﺣ ﺎ ِﻛ ِﻡ ﺃ َ ْﻥ ﻳُﺧ َِﻠّ َ‬
‫ﻁ ِء َﻭ َﻻ ِﻟ ْﻠﺑَﻳْﻊِ َﻭ َﻻ ﻳَ َ‬ ‫ﺳ ْﻌﻪُ ﺃ َ ْﻥ ﻳَﺗ َ َﺣ ﱠﺭﻯ ِﻟ ْﻠ َﻭ ْ‬ ‫‪ =١٨٠‬ﻟَ ْﻡ ﻳَ َ‬
‫ﺳﺎ ِﺋ ِﻪ‬
‫ﺇﺣ َﺩﻯ ِﻧ َ‬ ‫ﻁﻠﱠ ﻖَ ْ‬ ‫ﻏﻳ ِْﺭ َﻫ ﺎ‪َ ،‬ﻭ َﻛ ﺫَ ِﻟ َﻙ ﺇﺫَﺍ َ‬ ‫ﺑَ ْﻳﻧَﻪُ َﻭﺑَ ْﻳﻧَ ُﻬ ﱠﻥ َﺣﺗﱠﻰ ﺗُـﺑَـﻳﱠﻥَ ْﺍﻟ ُﻣ ْﻌﺗَﻘَﺔُ ِﻣ ْﻥ َ‬
‫ﺑِﻌَ ْﻳﻧِ َﻬﺎ ﺛ َ َﻼﺛًﺎ‪ ،‬ﺛ ُ ﱠﻡ ﻧَ ِﺳﻳَ َﻬﺎ‬
‫ﺇﻥ َﻣﻳﱠﺯَ ُﻛﻠﱠ ُﻬ ﱠﻥ‬‫‪َ =١٨١‬ﻭ َﻛ َﺫ ِﻟ َﻙ ْ‬
‫ﻁﻠﱠﻘَ ِﺔ‬ ‫ﻏ ْﻳ ُﺭ ْﺍﻟ ُﻣ َ‬ ‫ﺳ ْﻌﻪُ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭﺑَ َﻬ ﺎ َﺣﺗ ﱠ ﻰ ﻳَ ْﻌﻠَ َﻡ ﺃَﻧﱠ َﻬ ﺎ َ‬ ‫ﺍﺣ َﺩﺓ ً ﻟَ ْﻡ ﻳَ َ‬ ‫‪ =١٨٢‬ﱠﺇﻻ َﻭ ِ‬
‫ﻏﻳ ُْﺭ ْﺍﻟ ُﻣ َ‬
‫ﻁﻠﱠﻘَ ِﺔ‬ ‫ﻋ ْﻧ َﻬﺎ َﺣﺗﱠﻰ ﻳُ ْﺧﺑِ َﺭ ﺃَﻧﱠ َﻬﺎ َ‬ ‫ﺎﺿﻲ َ‬ ‫َﻭ َﻛﺫَ ِﻟ َﻙ ﻳَ ْﻣﻧَﻌُﻪُ ﺍ ْﻟﻘَ ِ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٣٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٤٩‬ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٠‬ﺃ(‪.‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٣/٥‬‬
‫)‪(٧‬ﺃﻱ ﻛﺘﺎﺏ ﺍﻹﻗﺮﺍﺭ‪.‬‬

‫‪٢٨١‬‬
 ‫ﻱ")‪.(٢‬‬ ‫)‪(١‬‬
‫ﺃﻋﺘﻖ ]ﺃﺣﺪ[ ﻋﺒﺪﻳﻪ ﺛﻢ ﻧﺴﻴﻪ ﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺳ ْﻌﻪُ ﺃ َ ْﻥ ﻳَﺗ َ َﺣ ﱠﺭﻯ ِﻟ ْﻠ َﻭ ْ‬
‫ﻁ ِء َﻭ َﻻ ِﻟ ْﻠﺑَ ْﻳ ﻊِ‪ .‬ﻭﺇﻥ ﻛﺎﻧ ﺖ ﺍﻟﻐﻠﺒ ﺔ‬ ‫‪  =١٨٠‬ﻟَ ْﻡ ﻳَ َ‬
‫ﻟﻠﺤﻼﻝ؛ ﻷﻥ ﻧﺴﻴﺎﻥ ﺍﻟﻤﻌﺘﻘﺔ ﻻ ﻳﻘﻊ ﻓ ﻲ ﺍﻟﻐﺎﻟ ﺐ‪ ،‬ﻓﻘﻮﻟﻨ ﺎ ﺑﺎﻟﺤﺮﻣ ﺔ ﺍﺣﺘﻴﺎﻁ ﺎ ً ﻻ ﻳ ﺆﺩﻱ ﺇﻟ ﻰ‬
‫ﺍﻟﺤﺮﺝ ﻛﻤﺎ ﻓﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ«)‪" (٣‬ﺑﻴﺮﻱ" ﻭﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻠﺤﻼﻝ؛ ﻷﻥ ﺍﻟﺤ ﻞ‬
‫ﺛﺎﺑﺖ ﻓﻲ ﺛﻼﺙ ﻣﻨﻬﻦ‪.‬‬
‫)‪(٤‬‬
‫ﺇﻥ َﻣﻳﱠ ﺯَ ُﻛﻠﱠ ُﻬ ﱠﻥ ﺍﻟ ﺦ‪.‬ﻟ ﻴﺲ ﺍﻟﻤ ﺮﺍﺩ ﺑ ﺎﻟﺘﻤﻴﻴﺰ ﻣ ﺎ ﻳﺘﺮﺗ ﺐ‬
‫‪َ  =١٨١‬ﻭ َﻛ ﺫَ ِﻟ َﻙ ْ‬
‫ﻋﻠﻴﻪ ﺍﻟﻌﻠ ﻢ ﺑﺎﻟﻤﻄﻠﻘ ﺔ ﺑ ﻞ ﺍﻟﻤ ﺮﺍﺩ ﻣﻨ ﻪ ﺍﻟﺘﻤﻴﻴ ﺰ ﻓ ﻲ ﺍﻟﻤ ﺴﻜﻦ ﻭﻧﺤ ﻮﻩ‪ ،‬ﻓ ﻼ ﻳ ﺸﻜﻞ ﺑﻘﻮﻟ ﻪ‪:‬ﻟ ﻢ‬
‫ﻳﺴﻌﻪ ﺃﻥ ﻳﻘﺮﺑﻬﺎ ﺍﻟﺦ‪.‬‬
‫ﻏ ْﻳ ُﺭ ْﺍﻟ ُﻣ َ‬
‫ﻁﻠﱠﻘَ ِﺔ‬ ‫ﺳ ْﻌﻪُ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭﺑَ َﻬ ﺎ َﺣﺗ ﱠ ﻰ ﻳَ ْﻌﻠَ َﻡ ﺃَﻧﱠ َﻬ ﺎ َ‬ ‫‪  =١٨٢‬ﱠﺇﻻ َﻭ ِ‬
‫ﺍﺣ َﺩﺓ ً ﻟَ ْﻡ ﻳَ َ‬
‫ﺑﻴﻘﻴﻦ ﻟﺠﻮﺍﺯ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﻄﻠﻘﺔ ﻛﻤﺎ ﻓﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ«)‪" .(٥‬ﺑﻴﺮﻱ"‪.‬‬
‫‪ =١٨٣‬ﻓَﺈِﺫَﺍ ﺃ َ ْﺧﺑَ َﺭ ﺑِﺫَ ِﻟ َﻙ ﺍ ْﺳﺗ َ ْﺣﻠَﻔَﻪُ ﺃ َ ْﻟﺑَﺗﱠﺔَ ﺃَﻧﱠﻪُ َﻣ ﺎ َ‬
‫ﻁﻠﱠ ﻖَ َﻫ ِﺫ ِﻩ ﺑِﻌَ ْﻳﻧِ َﻬ ﺎ ﺛ َ َﻼﺛ ً ﺎ ﺛ ُ ﱠﻡ‬
‫ﻑ‪َ ،‬ﻭ ُﻫ َﻭ َﺟﺎ ِﻫ ٌﻝ ﺑِ َﻬﺎ ﻓَ َﻼ ﻳَ ْﻧﺑَ ﻎِ ﻟَ ﻪُ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭﺑَ َﻬ ﺎ ﻓَ ﺈ ِ ْﻥ ﺑَ ﺎ َ‬
‫ﻉ‬ ‫ﺧَﻠﱠﻰ ﺑَ ْﻳﻧَ ُﻬ َﻣﺎ ﻓَﺈِ ْﻥ َﻛﺎﻥَ َﺣﻠَ َ‬
‫ﻓِﻲ ْﺍﻟ َﻣ ْﺳﺄَﻟَ ِﺔ ْﺍﻷُﻭﻟَﻰ ﺛ َ َﻼﺛًﺎ ِﻣﻥ َْﺍﻟ َﺟ َﻭ ِﺍﺭﻱ ﻓَ َﺣ َﻛ َﻡ ْﺍﻟ َﺣﺎ ِﻛ ُﻡ ﻓَ ﺈِ ْﻥ ﺃ َ َﺟ ﺎﺯَ ﺑَ ْﻳﻌَ ُﻬ ﱠﻥ َﻭ َﻛ ﺎﻥَ‬
‫ﻲ ْﺍﻟ ُﻣ ْﻌﺗَﻘَﺔَ‪ ،‬ﺛ ُ ﱠﻡ َﺭ َﺟ َﻊ ﺇﻟَ ْﻳ ِﻪ ﺑَ ْﻌ ُ‬ ‫ْ‬
‫ﺍء‪،‬‬ ‫ﻉ ﺑِ ِﺷ َﺭ ِ‬ ‫ﺽ َﻣﺎ ﺑَﺎ َ‬ ‫ﺫَ ِﻟ َﻙ ِﻣ ْﻥ َﺭﺃﻳِ ِﻪ َﻭ َﺟﻌَ َﻝ ْﺍﻟﺑَﺎﻗِﻳَﺔَ ِﻫ َ‬
‫ﻳﺭﺍ ٍ‬
‫ﺙ‬ ‫ﺃ َ ْﻭ ِﻫﺑَﺔٍ‪ ،‬ﺃ َ ْﻭ ِﻣ َ‬
‫ﺿﻰ ﻓِﻳ ِﻪ ِﺑﻐَ ْﻳ ِﺭ ِﻋ ْﻠ ٍﻡ ﻓَ َﻼ‬ ‫ﻲ ﻗَ َ‬ ‫ﺎﺿ َ‬ ‫ﻁﺄ َ َﻫ ﺎ ؛ ِﻷ َ ﱠﻥ ْﺍﻟﻘَ ِ‬ ‫‪ =١٨٤‬ﻟَ ْﻡ ﻳَ ْﻧﺑَ ﻎِ ﻟَ ﻪُ ﺃ َ ْﻥ ﻳَ َ‬
‫ﺱ ؛ ِﻷَﻧﱠ َﻬ ﺎ‬ ‫ﺷ ْﻳﺋًﺎ ِﻣ ْﻧ ُﻬ ﱠﻥ ِﺑ ْﺎﻟ ِﻣ ْﻠ ِﻙ ﱠﺇﻻ ﺃ َ ْﻥ ﻳَﺗَﺯَ ﱠﻭ َﺟ َﻬ ﺎ ﻓَ ِﺣﻳﻧَﺋِ ٍﺫ َﻻ ﺑَ ﺄ ْ َ‬ ‫ﻁ ﺄَ َ‬ ‫ﻳَ ْﻧﺑَﻎِ ﻟَ ﻪُ ﺃ َ ْﻥ ﻳَ َ‬
‫ﻭﺯ ِﻓ ﻲ ُﻛ ِّﻝ َﻣ ﺎ‬ ‫ﻭﺯ ﺍﻟﺗ ﱠ َﺣ ِ ّﺭﻱ ِﻓ ﻲ ْﺍﻟﻔُ ُﺭﻭﺝِ ؛ ِﻷَﻧﱠ ﻪُ ﻳَ ُﺟ ُ‬ ‫ﺯَ ْﻭ َﺟﺗُﻪُ‪ ،‬ﺃ َ ْﻭ ﺃ َ َﻣﺗُﻪُ َﻭ َﻻ ﻳَ ُﺟ ُ‬
‫َﺟﺎﺯَ ِﻟﻠﺿ ُﱠﺭ َ‬
‫ﻭﺭ ِﺓ‪.‬‬
‫‪َ =١٨٥‬ﻭ ْﺍﻟﻔُ ُﺭﻭ ُﺝ َﻻ ﺗ َ ِﺣ ﱡﻝ ﺑِﺎﻟﺿ ُﱠﺭ َ‬
‫ﻭﺭﺓِ‪.‬‬
‫‪ : =١٨٣‬ﻓَ ﺈِﺫَﺍ )‪ (٦‬ﺃ َ ْﺧﺑَ َﺭ ِﺑ ﺫَ ِﻟ َﻙ ﺍ ْ‬
‫ﺳ ﺗ َ ْﺣﻠَﻔَﻪُ ﺍﻟ ﺦ‪.‬ﻗ ﺎﻝ ﻓ ﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ«)‪:(٧‬‬
‫ُﻭﺟﺪﺕ‪ (٨)/‬ﺍﻟﺪﻋﻮﻯ ﻣﻦ ﺍﻟﻤﺮﺃﺓ ]ﺃﻭ[)‪ (٩‬ﻟﻢ ﺗﻮﺟﺪ ﺣﻘﺎ ً ﻪﻠﻟ ﺗﻌﺎﻟﻰ‪" .‬ﺑﻴﺮﻱ"‪.‬‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٦/١‬‬
‫)‪(٣‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٣٥٧/٢‬‬
‫)‪(٤‬ﻓﻲ )ﺟـ( ﻳﺘﻮﻗﻒ‪.‬‬
‫)‪(٥‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٣٥٧/٢‬‬
‫)‪(٦‬ﻓﻲ )ﺏ( ﻓﺈﻥ‪.‬‬
‫)‪(٧‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٣٥٧/٣‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪ ١٣/١٠٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬

‫‪٢٨٢‬‬
‫ﻁﺄ َ َﻫ ﺎ ﺍﻟ ﺦ‪ .‬ﻷﻥ ﺍﻟﻘﺎﺿ ﻲ ﻟ ﻢ ﻳﻘ ﺾ ﻟ ﻪ ﺑﻌﻠ ﻢ ﺑ ﻞ‬ ‫‪  =١٨٤‬ﻟَ ْﻡ ﻳَ ْﻧﺑَ ﻎِ ﻟَ ﻪُ ﺃ َ ْﻥ ﻳَ َ‬
‫ﺑ ﺮﺃﻱ ﻛﻤ ﺎ ﻓ ﻲ »ﺧﺰﺍﻧ ﺔ ﺍﻷﻛﻤ ﻞ«‪ ،‬ﻭﺯﺍﺩ ﻓ ﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ«)‪ :(١‬ﻭﻻ ﻳﻨﻔ ﺬ ﻗ ﻀﺎﺅﻩ‬
‫ﺍﻟﺦ‪".‬ﺑﻴﺮﻱ"‪.‬‬
‫ﻭﺭﺓِ‪ .‬ﺃﻗ ﻮﻝ‪ :‬ﻫ ﺬﺍ ﻣﺨ ﺎﻟﻒ ﻟﻤ ﺎ ﺗﻘ ﺪﻡ‬ ‫‪َ  =١٨٥‬ﻭ ْﺍﻟﻔُ ُﺭﻭ ُﺝ َﻻ ﺗ َ ِﺣ ﱡﻝ ﺑِﺎﻟ ﺿ ُﱠﺭ َ‬
‫ﻱ")‪.(٣‬‬ ‫)‪(٢‬‬
‫ﻒ ْﺍﻷَﺳ َْﺮ ِﺍﺭ « " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫ﻗﺮﻳﺒﺎ ً ﻋﻦ » َﻛ ْﺸ ِ‬
‫ﺎﺿ ﻲ‬ ‫ﺎﺕ ﻟَ ْﻡ ﻳَ ُﺟ ْﺯ ِﻟ ْﻠﻘَ ِ‬ ‫ﺎﺭﻳَﺔً ِﻣ ْﻥ َﺭﻗِﻳ ِﻘ ِﻪ‪ ،‬ﺛ ُ ﱠﻡ ﻧَ ِﺳﻳَ َﻬﺎ َﻭ َﻣ َ‬ ‫ﺛ ُ ﱠﻡ ﻗَﺎ َﻝ‪َ :‬ﻭﻟَ ْﻭ ﺃ َ ْﻋﺗَﻖَ َﺟ ِ‬
‫ﻅ ِﻧّ ُﻛ ْﻡ‬‫ﺍﻟﺗ ﱠ َﺣ ِ ّﺭﻱ َﻭ َﻻ ِﺑﻘَ ْﻭ ِﻟ ِﻪ ِﻟ ْﻠ َﻭ َﺭﺛ َ ِﺔ‪ :‬ﺃ َ ْﻋﺗِﻘُ ﻭﺍ ﺃَﻳﱠ ﺗ َ ُﻬ ﱠﻥ ِﺷ ﺋْﺗ ُ ْﻡ‪ ،‬ﺃ َ ْﻭ ﺃ َ ْﻋﺗِﻘُ ﻭﺍ ﺍﻟﱠﺗِ ﻲ ﺃ َ ْﻛﺑَ ُﺭ َ‬
‫ﻋ ُﻣﻭﺍ ﺃ َ ﱠﻥ ْﺍﻟ َﻣ ِﻳّ َ‬
‫ﺕ ﺃ َ ْﻋﺗَﻖَ َﻫ ِﺫ ِﻩ ِﺑﻌَ ْﻳ ِﻧ َﻬﺎ‬ ‫ﺃَﻧﱠ َﻬﺎ ُﺣ ﱠﺭﺓ ٌ َﻭﻟَ ِﻛﻧﱠﻪُ ﻳَ ْﺳﺄَﻟُ ُﻬ ْﻡ‪ ،‬ﻓَﺈ ِ ْﻥ ﺯَ َ‬
‫ﺕ ﻓَﺈِ ْﻥ ﻟَ ْﻡ ﻳَ ْﻌ ِﺭﻓُ ﻭﺍ ِﻣ ْﻥ‬ ‫ﻋ َﻣ ِﻠ ِﻬ ْﻡ ِﻓﻲ ْﺍﻟﺑَﺎ ِﻗﻳَﺎ ِ‬
‫ﻋﻠَﻰ َ‬ ‫‪ =١٨٦‬ﺃ َ ْﻋﺗَﻘَ َﻬﺎ َﻭﺍ ْﺳﺗ َ ْﺣﻠَﻔَ ُﻬ ْﻡ َ‬
‫ﺷ ْﻳﺋًﺎ ﺃ َ ْﻋﺗَﻘَ ُﻬ ﱠﻥ ُﻛﻠﱠ ُﻬ ﱠﻥ‬
‫ﺫَ ِﻟ َﻙ َ‬
‫ﻲ‬
‫ﺳﻌَﻳْﻥَ ﻓِﻳ َﻣﺎ ﺑَ ِﻘ َ‬‫ﺇﺣ َﺩﺍ ُﻫ ﱠﻥ َﻭ َ‬ ‫ﻋ ْﻧ ُﻬ ﱠﻥ ﻗِﻳ َﻣﺔَ ْ‬ ‫ﻁ َ‬ ‫‪َ =١٨٧‬ﻭﺃ َ ْﺳﻘَ َ‬
‫)‪(٤‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻟ ﻴﺲ ﺍﻟﻤ ﺮﺍﺩ ﺍﻟ ﻀﺮﻭﺭﺓ ﻣﻄﻠﻘ ﺎ ً ﺑ ﻞ ﻣ ﺎ ﺳ ﻮﻯ ﺿ ﺮﻭﺭﺓ ﺍﻟﻨﻜ ﺎﺡ؛ ﻷﺟ ﻞ‪/‬‬
‫ﻒ ْﺍﻷَﺳ َْﺮ ِﺍﺭ «‪ :‬ﺑ ﺎﻟﻨﻈﺮ ﺇﻟ ﻰ ﺍﻷﺻ ﻞ ﻳﻌﻨ ﻲ ﺃﻥ‬
‫ﺑﻘﺎء ﺍﻟﻨﺴﻞ ﻓﻼ ﻣﺨﺎﻟﻔﺔ؛ ﻷﻥ ﻣﺎ ﻓﻲ » َﻛ ْﺸ ِ‬
‫ﺣﻞ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ﻟ ﻀﺮﻭﺭﺓ ﺍﻟﺘﻮﺍﻟ ﺪ‪ (٥)/‬ﻭﺍﻟﺘﻨﺎﺳ ﻞ‪ ،‬ﻭﺍﻟ ﻀﺮﻭﺭﺓ ﻓ ﻲ ﻛ ﻼﻡ‬
‫»ﺍﻟﻜﺎﻓﻲ« ﺑﻤﻌﻨﻰ ﺍﻻﺿﺮﺍﺭ ﻭﺍﻻﺣﺘﻴﺎﺝ ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﻻ ﻳﺤﻞ ﻣﻊ ﺍﻻﺿﻄﺮﺍﺭ ﺇﻟﻴ ﻪ؛‬
‫ﺣﻴﺚ ﻛﺎﻥ ﻓﻴﻪ ﺟﻬﺔ ﺣﺮﻣﺔ ﻛﺬﺍ ﻟﺒﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬
‫ﻱ")‪.(٦‬‬ ‫‪  =١٨٦‬ﺃ َ ْﻋﺗَﻘَ َﻬﺎ َﻭﺍ ْ‬
‫ﺳﺗ َ ْﺣﻠَﻔَ ُﻬ ْﻡ‪ .‬ﺃﻱ ﺣﻜﻢ ﺑﻌﺘﻘﻬﺎ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋ ْﻧ ُﻬ ﱠﻥ ]ﻗِﻳ َﻣ ﺔَ ْ‬
‫ﺇﺣ َﺩﺍ ُﻫ ﱠﻥ‪ .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ‪ :‬ﻻ ﻳﺨﻔ ﻰ ﻣ ﺎ ﻓﻴ ﻪ‬ ‫‪َ  =١٨٧‬ﻭﺃ َ ْﺳ ﻘَ َ‬
‫ﻁ َ‬
‫ﻭﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﻘ ﺎﻝ‪ :‬ﺃﺳ ﻘﻂ ﻋ ﻨﻬﻦ ﺭﺑ ﻊ[)‪ (٧‬ﻗﻴﻤ ﺘﻬﻦ؛ ﻷﻥ ﺍﻟﻘﻴﻤ ﺔ ﺗﺨﺘﻠ ﻒ‪ ،‬ﻭﻻ ﻳﺠ ﻮﺯ‬
‫ﺗﻌﻴﻴﻦ)‪ (٨‬ﻗﻴﻤﺔ ﺇﺣﺪﺍﻫﻦ ﺑﻌﻴﻨﻬﺎ ﺍﻫـ‪.‬‬

‫)‪(١‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٣٥٨/٢‬‬

‫ﻒ ْﺍﻷ َ ْﺳ َﺮ ِﺍﺭ‬ ‫ﺻ ُﻞ ﻓِ ﻲ ْﺍﻷ َ ْﺑ َ‬
‫ﻀﺎﻉِ ﺍﻟﺘﱠﺤْ ِﺮﻳ ُﻢ ؛ َﻭ ِﻟ ﺬَﺍ ﻗَ ﺎ َﻝ ﻓِ ﻲ َﻛ ْﺸ ِ‬ ‫)‪(٢‬ﻋﻨ ﺪﻣﺎ ﻗ ﺎﻝ ﻓ ﻲ ﺍﻟﻤ ﺘﻦ ))ﻗَﺎ ِﻋ ﺪَﺓ ٌ ْﺍﻷ َ ْ‬
‫ﻭﺭﺓِ((‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ‬ ‫ﻈ ُﺮ َﻭﺃُﺑِ ﻴ َﺢ ِﻟﻠ ﻀ ُﱠﺮ َ‬ ‫ﺻ ُﻞ ﻓِ ﻲ ﺍﻟ ِﻨّ َﻜ ﺎﺡ ْﺍﻟ َﺤ ْ‬
‫ِ‬ ‫ْﺍﻷ َ ْ‬
‫‪.٤٨/١‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٧/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٥٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٧/١‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺟـ( ﺗﻤﻴﻴﺰ‪.‬‬

‫‪٢٨٣‬‬
 ‫ﺻ ِﺑﻳﱠﺔٌ ﺃ َ ْﺭ َ‬
‫ﺿ ﻌَ َﻬﺎ‬ ‫ﺻ ِﻝ َﻣ ْﺳﺄَﻟَﺔٌ ِﻓﻲ ﻓَﺗ َ َﺎﻭﻯ ﻗَ ِ‬
‫ﺎﺿﻲ َﺧ ْ‬
‫ﺎﻥ‪َ :‬‬ ‫ﻋ ْﻥ َﻫﺫَﺍ ْﺍﻷ َ ْ‬ ‫َﻭﺧ ََﺭ َﺝ َ‬
‫ﻗَ ْﻭ ٌﻡ ‪َ =١٨٨‬ﻭﻟَ ْﻡ ﻳَ ْﻌ ِﺭﻓُﻭﺍ ْﺍﻟ ُﻣ ْﻌﺗَﻘَﺔَ‪.‬‬
‫ﺃﻗﻮﻝ)‪ :(١‬ﻓﻴﻪ ﺃﻧ ﻪ ﺇﻧﻤ ﺎ ﻳ ﺘﻢ ﻣ ﺎ ﺫﻛ ﺮﻩ ﺃﻥ ﻟ ﻮ ﻛ ﺎﻥ ﺍﻟﺮﻗﻴ ﻖ‪ (٢)/‬ﺃﺭﺑﻌ ﺔ‪ ،‬ﻭﺃﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﺃﺯﻳ ﺪ ﻣ ﻦ ﺫﻟ ﻚ ﺃﻭ ﺃﻧﻘ ﺺ ﻓ ﻼ‪ ،‬ﻭ"ﺍﻟﻤ ﺼﻨﻒ" ﻟ ﻢ ﻳﻔ ﺮﺽ ﺍﻟﻤ ﺴﺄﻟﺔ ﻓ ﻲ ﺍﻷﺭﺑﻌ ﺔ ﺑ ﻞ ﻓﻴﻤ ﺎ‬
‫ﻱ")‪.(٤‬‬ ‫]ﻫﻮ[ ﺃﻋﻢ ﻣﻦ ﺫﻟﻚ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٣‬‬

‫ﻭﺃﻗﻮﻝ‪ :‬ﻣﻌﻨﻰ ﻗﻮﻟﻪ)‪ (٥‬ﺃﺳﻘﻂ ﻋ ﻨﻬﻦ ﺭﺑ ﻊ ﻗﻴﻤ ﺘﻬﻦ ﺃﻱ‪ :‬ﺇﺫﺍ ﻛ ﺎﻧﻮﺍ ﺃﺭﺑﻌ ﺔ ﻣ ﺜﻼً ﻓﻬ ﻮ‬
‫ﻟﻤﺠﺮﺩ ﺍﻟﺘﻤﺜﻴﻞ ﻭﻳﻘﺎﺱ ﻋﻠﻴ ﻪ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻧﻮﺍ ﺧﻤ ﺴﺔ‪ ،‬ﺃﻭ ﺳ ﺘﺔ‪ ،‬ﺃﻭ ﺃﻛﺜ ﺮ‪ ،‬ﺃﻭ ﻛ ﺎﻧﻮﺍ ﺃﻗ ﻞ ﻣ ﻦ‬
‫ﺲ ﻗﻴﻤ ﺘﻬﻦ‪ ،‬ﻭﻓ ﻲ ﺍﻟ ﺴﺘﺔ‬ ‫ﺫﻟﻚ ﻛﻤﺎ ﻟﻮ ﻛ ﺎﻧﻮﺍ ﺛﻼﺛ ﺔ ﻣ ﺜﻼً‪ ،‬ﻓﻔ ﻲ ﺍﻟﺨﻤ ﺴﺔ ﻳ ﺴﻘﻂ ﻋ ﻨﻬﻦ ُﺧﻤ ُ‬
‫ﻳﺴﻘﻂ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﻼﺛ ﺔ ﻳ ﺴﻘﻂ ﺍﻟﺜﻠ ﺚ‪ ،‬ﻭﻫﻜ ﺬﺍ ﻫ ﺬﺍ ﻫ ﻮ ﺍﻟﻤ ﺮﺍﺩ؛ ﺇﺫ ﻻ ﻳ ﺼﺢ ﺍﻋﺘﺒ ﺎﺭ‬
‫ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻣﻌﻴﻨﺔ ﺃﻭ ﻏﻴﺮ ﻣﻌﻴﻨﺔ‪ ،‬ﺃﻣﺎ ﻋﺪﻡ ﺍﻟﺼﺤﺔ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻮﺍﺣ ﺪﺓ ﻣﻌﻴﻨ ﺔ؛ ﻓﻠﻌ ﺪﻡ‬
‫ﺍﻟﻌﻠﻢ ﺑﻌﻴﻦ ﺍﻟﻤﻌﺘﻘﺔ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺓ ﻻ ﺑﻌﻴﻨﻬﺎ؛ ﻓﻸﻧﻪ ﻻ ﻳﻤﻜﻦ ﻻﺧﺘﻼﻑ ﺍﻟﻘﻴﻤﺔ‪.‬‬
‫‪َ  =١٨٨‬ﻭﻟَ ْﻡ ﻳَ ْﻌ ِﺭﻓُﻭﺍ ْﺍﻟ ُﻣ ْﻌﺗَﻘَﺔَ‪.‬ﻓﻴ ﻪ ﻧﻈ ﺮ؛ ﺇﺫ ﻓ ﺮﺽ ﺍﻟﻤ ﺴﺄﻟﺔ‪ :‬ﺃﻥ ﻟﻜ ﻞ ﻣ ﻨﻬﻢ‬
‫ﺟﺎﺭﻳﺔ ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﻣﻌﺮﻓﺔُ ﻛ ٍّﻞ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻓﻤﺎ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻭﻟﻢ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻤﻌﺘﻘ ﺔ؟ ﺍﻧﺘﻬ ﻰ‪.‬‬
‫ﻱ")‪.(٦‬‬ ‫ﻭﻓﻴﻪ ﺗﺄﻣﻞ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺟ ﻪ ﺍﻟﺘﺄﻣ ﻞ‪ :‬ﺃﻥ ﻋ ﺪﻡ ﻣﻌﺮﻓ ﺔ ﺍﻟﻤﻌﺘﻘ ﺔ ﻧ ﺸﺄ ﻣ ﻦ ﻋ ﺪﻡ ﺍﻟﻌﻠ ﻢ ﺑﻌ ﻴﻦ ﺍﻟ ﺸﺨﺺ ﺍﻟ ﺬﻱ‬
‫ﺻﺪﺭ ﻣﻨﻪ ﺍﻟﻌﺘﻖ‪.‬‬
‫ﺎﺭﻳَﺗ َ ﻪُ َﺣﺗ ﱠ ﻰ ﻳَ ْﻌﻠَ َﻡ ﺃَﻧﱠ َﻬ ﺎ ْﺍﻟ ُﻣ ْﻌﺗَﻘَ ﺔُ‬ ‫ﻁ ﺄ َ َﺟ ِ‬ ‫ﺍﺣ ٍﺩ ِﻣ ْﻧ ُﻬ ْﻡ ﺃ َ ْﻥ ﻳَ َ‬
‫‪ =١٨٩‬ﻓَ ِﻠ ُﻛ ِّﻝ َﻭ ِ‬
‫ﺑِﻌَ ْﻳﻧِ َﻬﺎ‪،‬‬
‫ﻲ ﺃَﻧﱠ ﻪُ‬‫ﺏ ﺇﻟَ ﱠ‬ ‫‪َ =١٩٠‬ﻭﺇِ ْﻥ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃْﻱ ِ ﺃ َ َﺣ ِﺩ ِﻫ ْﻡ ﺃَﻧﱠﻪُ ُﻫ َﻭ ﺍﻟﱠ ﺫِﻱ ﺃ َ ْﻋﺗ َ ﻖَ ﻓَﺄ َ َﺣ ﱡ‬
‫ﺏ ﻟَ ْﻡ ﻳَ ُﻛ ْﻥ ﺫَ ِﻟ َﻙ َﺣ َﺭﺍ ًﻣ ﺎ َﻭﻟَ ﻭ ﺍ ْﺷ ﺗ َ َﺭﺍ ُﻫ ﱠﻥ‬ ‫ﺏ َﺣﺗ ﱠ ﻰ ﻳَ ْﺳﺗ َ ْﻳ ِﻘﻥَ ﺫَ ِﻟ َﻙ‪َ ،‬ﻭﻟَ ْﻭ ﻗَ ُﺭ َ‬ ‫َﻻ ﻳَ ْﻘ َﺭ ُ‬
‫ﻑ‬ ‫ﺍﺣ َﺩﺓ ً ِﻣ ْﻧ ُﻬ ﱠﻥ َﺣﺗ ﱠ ﻰ ﻳَ ْﻌ ِﺭ َ‬ ‫ﺏ َﻭ ِ‬ ‫ﻋ ِﻠ َﻡ ﺫَ ِﻟ َﻙ ﻟَ ْﻡ ﻳَ ِﺣ ﱠﻝ ﻟَ ﻪُ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭ َ‬‫ﺍﺣ ٌﺩ ﻗَ ْﺩ َ‬
‫َﺭ ُﺟ ٌﻝ َﻭ ِ‬
‫ﻁ ُﺅ ُﻫ ﱠﻥ ﻓَ ﺈ ِ ْﻥ ﻓَﻌَ َﻝ‪ ،‬ﺛ ُ ﱠﻡ ﺍ ْﺷ ﺗ َ َﺭﻯ‬ ‫ﺍﺣ َﺩﺓ ً َﺣ ﱠﻝ ﻟَ ﻪُ َﻭ ْ‬ ‫ْﺍﻟ ُﻣ ْﻌﺗَﻘَ ﺔَ‪َ .‬ﻭﻟَ ﻭ ﺍ ْﺷ ﺗ َ َﺭﺍ ُﻫ ﱠﻥ ﱠﺇﻻ َﻭ ِ‬
‫ﺷ ْﻲءٍ ِﻣ ْﻧ ُﻬ ﱠﻥ َﻭ َﻻ ﺑَ ْﻳﻌُﻪُ َﺣﺗﱠﻰ ﻳَ ْﻌﻠَ َﻡ ْﺍﻟ ُﻣ ْﻌﺗَﻘَﺔَ ِﻣ ْﻧ ُﻬ ﱠﻥ‪،‬‬ ‫ﻁ ُء َ‬‫ْﺍﻟﺑَﺎ ِﻗﻳَﺔَ ﻟَ ْﻡ ﻳَ ِﺣ ﱠﻝ ﻟَﻪُ َﻭ ْ‬
‫ﻁ ﺄ َ َﺟ ِ‬
‫ﺎﺭﻳَﺗ َ ﻪُ؛ ﻷﻥ ﺍﻟ ﺬﻱ ﺻ ﺪﺭ‪ (٧)/‬ﻣﻨ ﻪ‬ ‫ﺍﺣ ٍﺩ ِﻣ ْﻧ ُﻬ ْﻡ ﺃ َ ْﻥ ﻳَ َ‬
‫‪  =١٨٩‬ﻓَ ِﻠ ُﻛ ِّﻝ َﻭ ِ‬
‫ﺼﻪُ ﻷﻥ ﺍﻟﻤﻌﺘﻖَ ﻭﺍﺣﺪٌ ﻣﻨﻬﻢ ﻻ ﺑﻌﻴﻨﻪ‪ ،‬ﻓ ﺈﺫﺍ ﺟ ﺎﺯ ﻟﻜ ﻞ ﻭﺍﺣ ﺪ ﻣ ﻨﻬﻢ‬ ‫ﺍﻟﻌﺘﻖ[)‪ (٨‬ﻟﻢ ﻳُﻌﻠﻢ ْ‬
‫ﺷﺨ ُ‬
‫ﺃﻥ ﻳﻄ ﺄ ﺟﺎﺭﻳﺘ ﻪ ﻟﻤ ﺎ ﺫﻛﺮﻧ ﺎ‪ ،‬ﻓﻜ ﺬﺍ ﻳﺠ ﻮﺯ ﻟﻜ ﻞ ﺷ ﺨﺺ ﻣ ﻦ ﺃﺯﻭﺍﺝ ﺗﻠ ﻚ ﺍﻟﻨ ﺴﻮﺓ ﺍﻟﻼﺗ ﻲ‬

‫)‪(١‬ﺃﻱ‪ :‬ﺍﻟﺤﻤﻮﻱ‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٣٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٧/١‬‬
‫ﻱ‪.‬‬
‫)‪(٥‬ﺃﻱ ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٧/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٠٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬

‫‪٢٨٤‬‬
‫ﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﺮﺿﻴﻌﺔ ﺍﻟﺘﺰﻭﺝ ﺑﻬﺎ ﻳﻌﻨﻲ ﻟﻌ ﺪﻡ ﺍﻟﻌﻠ ﻢ ﻓ ﻲ ﺣ ﻖ ﻛ ﻞ ﻭﺍﺣ ﺪﺓ ﻣ ﻨﻬﻦ ﺑﺄﻧﻬ ﺎ ﻫ ﻲ‬
‫)‪(٢‬‬
‫ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻬﺎ‪ ،‬ﻓ ﺈﺫﺍ ﺣﻤﻠﻨ ﺎ ﻛﻼﻣ ﻪ ﻋﻠ ﻰ ﺧ ﺼﻮﺹ ﻫ ﺬﺍ ﻳ ﺴﺘﻘﻴﻢ ﻭﻳﺘﺠ ﻪ‪] (١)/‬ﺣﻴﻨﺌ ﺬ[‬
‫ﻗﻴﺎﺱ ﺍﻟﺮﺿﺎﻉ ﻋﻠﻰ ﺍﻟﻌﺘﻖ‪.‬‬
‫‪َ  =١٩٠‬ﻭﺇِ ْﻥ َﻛ ﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃْﻱ ِ ﺃ َ َﺣ ِﺩ ِﻫ ْﻡ ﺃَﻧﱠ ﻪُ‪ُ (٣)/‬ﻫ َﻭ ﺍﻟﱠ ﺫِﻱ ﺃ َ ْ‬
‫ﻋﺗ َ ﻖَ ﺍﻟ ﺦ‪.‬ﻓﻴ ﻪ‬
‫)‪(٦‬‬
‫ﻧﻈﺮ ﻅﺎﻫﺮ ﻟﻠﺘﺼﺮﻳﺢ ﺑﺄﻥ ﺃﻛﺒﺮ ﺍﻟﺮﺃﻱ ﻳﻌﻤ ﻞ ]ﺑ ﻪ[)‪ (٤‬ﻋﻤ ﻞ ﺍﻟﻴﻘ ﻴﻦ)‪ (٥‬ﻭﺣﻴﻨﺌ ﺬ ﻳﻜ ﻮﻥ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﺣﺮﺍﻣﺎ ً ﺧﻼﻓﺎ ً ﻟﻘﻮﻟﻪ‪ :‬ﻭﻟﻮ ﻗﺮﺏ ﻟﻢ ﻳﻜﻦ ﺣﺮﺍﻣﺎ ً‪.‬‬
‫ﺏ‬ ‫ﺳ ﺑَ ٌ‬ ‫ﻲ ﻓِﻳ َﻣ ﺎ ﺇ َﺫﺍ َﻛ ﺎﻥَ ﻓِ ﻲ ْﺍﻟ َﻣ ْﺭﺃَﺓِ َ‬ ‫‪ =١٩١‬ﺛ ُ ﱠﻡ ﺍ ْﻋﻠَ ْﻡ ﺃ َ ﱠﻥ َﻫ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓ َ ﺇﻧﱠ َﻣﺎ ِﻫ َ‬
‫ُﻣ َﺣﻘﱠ ٌﻖ ِﻟ ْﻠ ُﺣ ْﺭ َﻣ ِﺔ ﻓَﻠَ ْﻭ َﻛﺎﻥَ ﻓِﻲ ْﺍﻟ ُﺣ ْﺭ َﻣ ِﺔ ﺷ ﱞَﻙ ﻟَ ْﻡ ﻳُ ْﻌﺗَﺑَ ْﺭ ؛ َﻭ ِﻟ ﺫَﺍ ﻗَ ﺎﻟُﻭﺍ‪ :‬ﻟَ ْﻭ َﻛ ﺎﻥَ ﻓِ ﻲ‬
‫ْﺍﻟ ُﺣ ْﺭ َﻣ ِﺔ ﺷ ﱞَﻙ ﻟَ ْﻡ ﻳُ ْﻌﺗَﺑَ ْﺭ َﻭ ِﻟﺫَﺍ ﻗَﺎﻟُﻭﺍ‪:‬‬
‫ﺷ ﱡﻙ ِﻓ ﻲ‬ ‫ﺿ ﻳﻌَ ٍﺔ َﻭ َﻭﻗَ َﻊ ﺍﻟ ﱠ‬ ‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ َﺣﻠَ َﻣﺔَ ﺛ َ ْﺩ ِﻳ َﻬﺎ ِﻓ ﻲ ﻓَ ِﻡ َﺭ ِ‬ ‫‪ =١٩٢‬ﻟَ ْﻭ ﺃ َ ْﺩ َﺧﻠَ ِ‬
‫ﺷ ًّﻛﺎ َﻛ َﻣ ﺎ ﻓِ ﻲ ْﺍﻟ َﻭ ْﻟ َﻭﺍ ِﻟﺟﻳﱠ ِﺔ‬ ‫ﺻﻭ ِﻝ ﺍﻟﻠﱠﺑَ ِﻥ ﺇﻟَﻰ َﺟ ْﻭﻓِ َﻬﺎ ﻟَ ْﻡ ﺗ َ ْﺣ ُﺭ ْﻡ ؛ ِﻷ َ ﱠﻥ ﻓِﻲ ْﺍﻟ َﻣﺎﻧِﻊِ َ‬ ‫ُﻭ ُ‬
‫ﺻ ِﺑﻳﱠﺔً َﻭﺍ ْﺷ ﺗ ُ ِﻬ َﺭ ﺫَ ِﻟ َﻙ ﻓِﻳ َﻣ ﺎ ﺑَ ْﻳ ﻧَ ُﻬ ْﻡ‪ ،‬ﺛ ُ ﱠﻡ‬
‫ﺕ ﺗ ُ ْﻌ ِﻁ ﻲ ﺛ َ ْﺩﻳَ َﻬﺎ َ‬ ‫َﻭﻓِ ﻲ ْﺍﻟﻘُ ْﻧﻳَ ِﺔ‪ْ :‬ﺍﻣ َﺭﺃَﺓ ٌ َﻛﺎﻧَ ْ‬
‫ﻲ ﻟَ ﺑَ ٌﻥ ِﺣ ﻳﻥَ ﺃ َ ْﻟﻘَ ْﻣﺗ َﻬ ﺎ ﺛ َ ْﺩﻳِﻲ َﻭ َﻻ ﻳُ ْﻌﻠَ ُﻡ ﺫَ ِﻟ َﻙ ﱠﺇﻻ ِﻣ ْﻥ ِﺟ َﻬﺗِ َﻬ ﺎ‬ ‫ﺗَﻘُﻭ ُﻝ ﻟَ ْﻡ ﻳَ ُﻛ ْﻥ ﻓِﻲ ﺛ َ ْﺩﻳِ َ‬
‫ﻳﺭﺓ ٌ ﺑَ ْﻳﻧَ ُﻬ َﻣ ﺎ‬
‫ﺻ ِﻐ َ‬ ‫ﻳﺭ َﻭ َ‬ ‫ﺻ ِﻐ ٌ‬ ‫ﺻ ِﺑﻳﱠ ِﺔ‪َ ،‬ﻭﻓِ ﻲ ْﺍﻟﺧَﺎﻧِﻳﱠ ِﺔ‪َ :‬‬ ‫َﺟﺎﺯَ ِﻻ ْﺑﻧِ َﻬﺎ ﺃ َ ْﻥ ﻳَﺗَﺯَ ﱠﻭ َﺝ ِﺑ َﻬ ِﺫ ِﻩ ﺍﻟ ﱠ‬
‫ﺱ ﺑِﺎﻟ ِﻧّ َﻛ ﺎﺡِ ﺑَ ْﻳﻧَ ُﻬ َﻣ ﺎ َﻫ ﺫَﺍ ﺇﺫَﺍ ﻟَ ْﻡ‬ ‫ﺿﺎﻉِ َﻭ َﻻ ﻳُ ْﻌﻠَ ُﻡ ﺫَ ِﻟ َﻙ َﺣ ِﻘﻳﻘَﺔً ﻗَﺎﻟُﻭﺍ‪َ :‬ﻻ ﺑَﺄ ْ َ‬ ‫ﺷ ْﺑ َﻬﺔُ ﱠ‬
‫ﺍﻟﺭ َ‬ ‫ُ‬
‫ﻳُ ْﺧ ِﺑ ْﺭ ِﺑﺫَ ِﻟ َﻙ ﺃ َ َﺣ ٌﺩ‬
‫ﻲ ﺃَﻧﱠﻪُ َﻻ ﻳَ ْﻘ َﺭ ُ‬
‫ﺏ َﺣﺗ ﱠ ﻰ ﻳَ ْ‬
‫ﺳﺗ َ ْﻳ ِﻘﻥَ ﺫَ ِﻟ َﻙ‪ ،‬ﺃﻱ‪ :‬ﺣﺘ ﻰ ﻳ ﺴﺘﻴﻘﻦ ﺍﻟﻌﺘ ﻖ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﻓَﺄ َ َﺣﺏﱡ ﺇﻟَ ﱠ‬
‫ﺟﻌ ﻞ ﺗ ﻴﻘﻦ ﺍﻟﻌﺘ ﻖ ﻏﺎﻳ ﺔ ﻳﻨﺘﻬ ﻲ ﺑﻬ ﺎ ﺟ ﻮﺍﺯ ﺍﻟﻘﺮﺑ ﺎﻥ ﺍﻟﻤ ﺴﺘﻔﺎﺩ ﻣ ﻦ ‪ ‬ﻓﺄﺣ ﺐ ﺇﻟ ﻲ‬
‫ﺍﻟﺦ‪.‬ﺑﻨﺎء ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺒﺮ ﺭﺃﻳﻪ ﺃﻧ ﻪ ﻫ ﻮ ﺍﻟ ﺬﻱ ﺃﻋﺘ ﻖ ﻟ ﻢ ﻳﻜ ﻦ ﺫﻟ ﻚ‬
‫ﻣ ﺆﺛﺮﺍ ً ﻓ ﻲ ﺍﻟﺤﺮﻣ ﺔ ﻭﺇﻥ ﺍﻟﻤ ﺆﺛﺮ ﻓ ﻲ ﺍﻟﺤﺮﻣ ﺔ ﺗ ﻴﻘﻦ ﺍﻟﻌﺘ ﻖ ﻓﻘ ﻂ ﻭﻟ ﻴﺲ ﻛ ﺬﻟﻚ؛ ﺇﺫ ﺣﺮﻣ ﺔ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﻻ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺗﻴﻘﻦ ﺍﻟﻌﺘﻖ ﺑﻞ ﺗﺜﺒ ﺖ‪ (٧)/‬ﺃﻳ ﻀﺎ ً ﻋﻨ ﺪ ﻏﻠﺒ ﺔ ﺍﻟﻈ ﻦ ﻟﻠﺘ ﺼﺮﻳﺢ ﺑ ﺄﻥ‬
‫ﺃﻛﺒﺮ ﺍﻟﺮﺃﻱ ﻭﻏﺎﻟﺐ ﺍﻟﻈﻦ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻣﻤﻦ ﺻﺮﺡ ﺑ ﺬﻟﻚ "ﺍﻟﻤ ﺼﻨﻒ" ﻓ ﻲ ﻣﻮﺍﺿ ﻊ‬
‫ﻣﺘﻌﺪﺩﺓ)‪.(٨‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٥٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٨٥/١‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٦/٦‬ﻓ ﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٣٧٥/٢‬‬
‫)‪(٦‬ﻓﻲ )ﺏ( ﻭ)ﺟـ( ﻭ)ﺩ( ﻓﻴﻜﻮﻥ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٣٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٢٧/٨ ،٣١٤/٢ ،١١٩/٢‬‬

‫‪٢٨٥‬‬
 ‫ﻋﻠَ ْﻡ ﺃ َ ﱠﻥ َﻫ ِﺫ ِﻩ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓ َ ﺍﻟ ﺦ‪.‬ﺃﻱ ﻗﺎﻋ ﺪﺓ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻞ ِﻓ ﻲ ْﺍﻷ َ ْﺑ َ‬
‫ﻀﺎﻉِ‬ ‫‪ =١٩١‬ﺛ ُ ﱠﻡ ﺍ ْ‬
‫ﺍﻟﺘ ﱠ ْﺤ ِﺮﻳ ُﻢ«‪.‬‬
‫ﺕ ْﺍﻟ َﻣ ْﺭﺃَﺓ ُ َﺣﻠَ َﻣﺔَ ﺛ َ ْﺩﻳِ َﻬﺎ ﺇﻟﻰ ‪ ‬ﻟَ ْﻡ ﺗ َ ْﺣ ُﺭ ْﻡ‪ .‬ﻣﻘﻴﺪ ﺑﻤ ﺎ ﺇﺫﺍ‬
‫‪ =١٩٢‬ﻟَ ْﻭ ﺃ َ ْﺩ َﺧﻠَ ِ‬
‫ﻟﻢ‬
‫‪.........................................................................................‬‬

‫ﻳﻮﺟﺪ ﻣﻦ ﺍﻟﺮﺿﻴﻌﺔ ﻣﺺ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤ ﺺ ﺣﺮﻣ ﺖ)‪ ،(١‬ﺑﺨ ﻼﻑ ﻣ ﺎ ﺑﻌ ﺪﻩ ﻣ ﻦ ﻣ ﺴﺄﻟﺔ‬

‫)‪(١‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬ ﺎء ﻓ ﻲ ﺃﻥ ﺧﻤ ﺲ ﺭﺿ ﻌﺎﺕ ﻓ ﺼﺎﻋﺪﺍ ﻳﺤ ﺮﻣﻦ‪ .‬ﻭﺍﺧﺘﻠﻔ ﻮﺍ ﻓﻴﻤ ﺎ ﺩﻭﻧﻬ ﺎ‪ .‬ﻓ ﺬﻫﺐ‬
‫ﺍﻟﺠﻤﻬﻮﺭ ) ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺃﺣﻤ ﺪ ﻓ ﻲ ﺭﻭﺍﻳ ﺔ ﻋﻨ ﻪ ( ﻭﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻟ ﺼﺤﺎﺑﺔ ﻭﺍﻟﺘ ﺎﺑﻌﻴﻦ ﺇﻟ ﻰ ﺃﻥ‬
‫ﻗﻠﻴﻞ ﺍﻟﺮﺿﺎﻉ ﻭﻛﺜﻴﺮﻩ ﻳﺤ ﺮﻡ ﻭﺇﻥ ﻛ ﺎﻥ ﻣ ﺼﺔ ﻭﺍﺣ ﺪﺓ‪ ،‬ﻓﺎﻟ ﺸﺮﻁ ﻓ ﻲ ﺍﻟﺘﺤ ﺮﻳﻢ ﺃﻥ ﻳ ﺼﻞ ﺍﻟﻠ ﺒﻦ ﺇﻟ ﻰ‬
‫ﻮﺭﺓ ُ‬‫ﺳ َ‬ ‫ﺿ ْﻌﻨَ ُﻜ ْﻢ ﴾] ُ‬‫ﺍﻟﻼﺗِ ﻲ ﺃ َ ْﺭ َ‬
‫ﺟ ﻮﻑ ﺍﻟﻄﻔ ﻞ ﻣﻬﻤ ﺎ ﻛ ﺎﻥ ﻗ ﺪﺭﻩ‪ .‬ﻭﺍﺣﺘﺠ ﻮﺍ ﺑﻘﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭﺃ ُ ﱠﻣ َﻬ ﺎﺗ ُ ُﻜ ُﻢ ﱠ‬
‫ﺎء‪ .[٢٣:‬ﻭﻗ ﺎﻟﻮﺍ‪ :‬ﺇﻥ ﷲ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻋﻠ ﻖ ﺍﻟﺘﺤ ﺮﻳﻢ ﺑﺎﺳ ﻢ ﺍﻟﺮﺿ ﺎﻉ‪ ،‬ﻓﺤﻴ ﺚ ﻭﺟ ﺪ ﻭﺟ ﺪ‬ ‫ﺍﻟ ِﻨّ َ‬
‫ﺴ ِ‬
‫ﺐ{ ﺭﻭﺍﻩ‬ ‫ﺴ ِ‬‫ﻋ ِﺔ َﻣ ﺎ ﻳَﺤْ ُﺮ ُﻡ ِﻣ ْﻦ ﺍﻟﻨﱠ َ‬ ‫ﺿﺎ َ‬ ‫ﺣﻜﻤ ﻪ‪ ،‬ﻭﻭﺭﺩ ﺍﻟﺤ ﺪﻳﺚ ﻣﻮﺍﻓﻘ ﺎ ﻟﻶﻳ ﺔ‪ } :‬ﻳَﺤْ ُﺮ ُﻡ ِﻣ ْﻦ ﱠ‬
‫ﺍﻟﺮ َ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ /٢٦٤٥/‬ﻓ ﻲ ﺍﻟ ﺸﻬﺎﺩﺍﺕ ﺑ ﺎﺏ ﺍﻟ ﺸﻬﺎﺩﺓ ﻋﻠ ﻰ ﺍﻹﻧ ﺴﺎﻥ ﻭﺍﻟﺮﺿ ﺎﻉ ﺍﻟﻤ ﺴﺘﻔﻴﺾ ﻭﺍﻟﻤ ﻮﺕ‪،‬‬
‫ﻭﻣﺴﻠﻢ ‪ /١٤٤٧/‬ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﺍﺑﻨﺔ ﺍﻷﺥ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒ ﺎﺱ ﺭﺿ ﻲ‬
‫ﷲ ﻋﻨﻬﻤﺎ‪ .‬ﺣﻴﺚ ﺃﻁﻠ ﻖ ﺍﻟﺮﺿ ﺎﻉ ﻭﻟ ﻢ ﻳ ﺬﻛﺮ ﻋ ﺪﺩﺍ‪ ،‬ﻭﻟ ﻢ ﻳﺴﺘﻔ ﺼﻞ ﻓ ﻲ ﻋ ﺪﺩ ﺍﻟﺮﺿ ﻌﺎﺕ‪ .‬ﻭﺫﻫ ﺐ‬
‫ﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﻓ ﻲ ﺍﻟﻘ ﻮﻝ ﺍﻟ ﺼﺤﻴﺢ ﻋﻨ ﺪﻫﻢ ﺇﻟ ﻰ ﺃﻥ ﻣ ﺎ ﺩﻭﻥ ﺧﻤ ﺲ ﺭﺿ ﻌﺎﺕ ﻻ ﻳ ﺆﺛﺮ ﻓ ﻲ‬
‫ﺍﻟﺘﺤﺮﻳﻢ‪ .‬ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﺎﺋ ﺸﺔ‪ ،‬ﻭﺍﺑ ﻦ ﻣ ﺴﻌﻮﺩ ﻭﺍﺑ ﻦ ﺍﻟﺰﺑﻴ ﺮ ﺭﺿ ﻲ ﷲ ﻋ ﻨﻬﻢ ﻭﺑ ﻪ ﻗ ﺎﻝ ﻋﻄ ﺎء‬
‫ﺕ‬‫ﺿ ﻌَﺎ ٍ‬ ‫ﻋ ﺸ ُْﺮ َﺭ َ‬ ‫ﺖ‪) :‬ﻛَﺎﻥَ ﻓِﻴ َﻤﺎ ﺃ ُ ْﻧ ِﺰ َﻝ ِﻣ ْﻦ ﺍ ْﻟﻘُ ْﺮ ِ‬
‫ﺁﻥ َ‬ ‫ﺸﺔَ ﺃَﻧﱠ َﻬﺎ ﻗَﺎﻟَ ْ‬ ‫ﻋ ْﻦ َ‬
‫ﻋﺎﺋِ َ‬ ‫ﻭﻁﺎﻭﺱ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻤﺎ ﻭﺭﺩ َ‬
‫ُ‬
‫ﺳ ﻮ ُﻝ ﷲِ ﷺ َﻭ ُﻫ ﻦﱠ ﻓِﻴ َﻤ ﺎ ﻳُ ْﻘ َﺮﺃ ِﻣ ْﻦ‬ ‫ّ‬ ‫َ‬ ‫ِﺨﻦَ ِﺑ َﺨ ْﻤ ٍﺲ َﻣ ْﻌﻠُﻮ َﻣ ﺎ ٍ‬
‫ﺕ ﻓﺘ ُ ُﻮ ِﻓ َﻲ َﺭ ُ‬ ‫ﺕ ﻳُ َﺤ ِ ّﺮ ْﻣﻦَ ﺛ ُ ﱠﻢ ﻧُ ﺴ ْ‬
‫َﻣ ْﻌﻠُﻮ َﻣ ﺎ ٍ‬
‫ﺁﻥ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ /١٤٥٢/‬ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﺑﺎﺏ ﺍﻟﺘﺤﺮﻳﻢ ﻟﺨﻤﺲ ﺭﺿﻌﺎﺕ‪ ،‬ﻭﺍﻟﺘﺮﻣ ﺬﻱ ‪/١١٥٠/‬‬ ‫ﺍ ْﻟﻘُ ْﺮ ِ‬
‫ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﺑﺎﺏ ﻣ ﺎ ﺟ ﺎء ﻻ ﺗﺤ ﺮﻡ ﺍﻟﻤ ﺼﺔ ﻭﻻ ﺍﻟﻤ ﺼﺘﺎﻥ‪ ،‬ﻭﺍﻟﻨ ﺴﺎﺋﻲ ‪ /٣٣٠٧/‬ﻓ ﻲ ﺍﻟﻨﻜ ﺎﺡ ﺑ ﺎﺏ‬
‫ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ /٢٠٦٢/‬ﻓ ﻲ ﺍﻟﻨﻜ ﺎﺡ ﺑ ﺎﺏ ﻫ ﻞ ﻳﺤ ﺮﻡ ﻣ ﺎﺩﻭﻥ ﺧﻤ ﺲ‬
‫ﺭﺿﻌﺎﺕ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪/١٩٤٢/‬ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺑ ﺎﺏ ﻻ ﺗﺤ ﺮﻡ ﺍﻟﻤ ﺼﺔ ﻭﻻ ﺍﻟﻤ ﺼﺘﺎﻥ‪ .‬ﻭﺍﻟﻤﻌﻨ ﻰ ﻭﷲ‬
‫ﺃﻋﻠﻢ‪ :‬ﺃﻥ ﻧﺴﺦ ﺗﻼﻭﺓ ﺫﻟﻚ ﺗﺄﺧﺮ ﺟﺪﺍ ﺣﺘﻰ ﺃﻧﻪ ﺗﻮﻓﻲ ﺭﺳﻮﻝ ﷲ ﷺ ﻭﺑﻌ ﺾ ﺍﻟﻨ ﺎﺱ ﻟ ﻢ ﻳﺒﻠﻐ ﻪ ﻧ ﺴﺦ‬
‫ﺗﻼﻭﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﻬﻢ ﻧﺴﺦ ﺗﻼﻭﺗﻪ ﺗﺮﻛﻮﻩ ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺘﻠﻰ ﻣﻊ ﺑﻘﺎء ﺣﻜﻤﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻧﺴﺦ‬
‫ﺍﻟﺘﻼﻭﺓ ﺩﻭﻥ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺃﻧﻮﺍﻉ ﺍﻟﻨﺴﺦ‪.‬‬
‫ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﺗﻔﺎﻕ ﺻﻔﺎﺕ ﺍﻟﻠﺒﻦ ﻭﻁﺮﻕ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺍﻟﻤﻌﺪﺓ‪ .‬ﻓﺈﻥ ﻣﺼﻪ ﻣﻦ ﺍﻟﺜﺪﻱ ﻣ ﺮﺓ‪ ،‬ﻭﺷ ﺮﺏ‬
‫ﻣﻦ ﺇﻧﺎء ﻣﺮﺓ‪َ ،‬ﻭﺃ ُ ْﻭ ِﺟ َﺮ ﻓﻲ ﺣﻠﻘﻪ ﻣﺮﺓ‪ ،‬ﻭﺃﻛﻠﻪ ﺟﺒﻨﺎ ً ﻣﺮﺓ ﺑﺤﻴﺚ ﺗﻢ ﻟﻪ ﺧﻤﺲ ﻣﺮﺍﺕ ﺃَﺛ ﱠ َﺮ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺿﻌﺎﺕ ﻣﺘﻔﺮﻗﺎﺕ ﻋﻨ ﺪ ﻣ ﻦ ﻳ ﺮﻯ ﺍﺷ ﺘﺮﺍﻁ ﺗﻌ ﺪﺩ ﺍﻟﺮﺿ ﻌﺎﺕ‪ .‬ﻭﺍﻟﻤﻌﺘﻤ ﺪ ﻓ ﻲ‬
‫ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻔﺮﻕ ﻫﻮ ﺍﻟﻌﺮﻑ ﺇﺫ ﻻ ﺿ ﺎﺑﻂ ﻟ ﻪ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ‪ ،‬ﻭﻻ ﻓ ﻲ ﺍﻟ ﺸﺮﻉ‪ .‬ﻭﺍﻟﺮﺟ ﻮﻉ ﻓ ﻲ ﺍﻟﺮﺿ ﻌﺔ‬
‫ﻭﺍﻟﺮﺿﻌﺎﺕ ﺇﻟﻰ ﺍﻟﻌﺮﻑ‪ ،‬ﻭﻣﺎ = = ﺗﻨﺰﻝ ﻋﻠﻴﻪ ﺍﻷﻳﻤﺎﻥ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻣﺘﻰ ﺗﺨﻠﻞ ﻓﺼﻞ ﻁﻮﻳﻞ ﺗﻌ ﺪﺩ‪.‬‬
‫ﻭﻟﻮ ﺍﺭﺗﻀﻊ ﺛﻢ ﻗﻄ ﻊ ﺇﻋﺮﺍﺿ ﺎ‪ ،‬ﻭﺍﺷ ﺘﻐﻞ ﺑ ﺸﻲء ﺁﺧ ﺮ‪ ،‬ﺛ ﻢ ﻋ ﺎﺩ ﻭﺍﺭﺗ ﻀﻊ‪ ،‬ﻓﻬﻤ ﺎ ﺭﺿ ﻌﺘﺎﻥ‪ ،‬ﻭﻟ ﻮ‬
‫ﻗﻄﻌ ﺖ ﺍﻟﻤﺮﺿ ﻌﺔ‪ ،‬ﺛ ﻢ ﻋ ﺎﺩﺕ ﺇﻟ ﻰ ﺍﻹﺭﺿ ﺎﻉ‪ ،‬ﻓﻬﻤ ﺎ ﺭﺿ ﻌﺘﺎﻥ ﻋﻠ ﻰ ﺍﻷﺻ ﺢ ﻋﻨ ﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪،‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺃﻧﻬ ﺎ ﺭﺿ ﻌﺔ ﻭﺍﺣ ﺪﺓ‪ ،‬ﻭﻻ ﻳﺤ ﺼﻞ ﺍﻟﺘﻌ ﺪﺩ ﺑ ﺄﻥ ﻳﻠﻔ ﻆ ﺍﻟﺜ ﺪﻱ‪ ،‬ﺛ ﻢ ﻳﻌ ﻮﺩ ﺇﻟ ﻰ‬
‫ﺍﻟﺘﻘﺎﻣﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻻ ﺑﺄﻥ ﻳﺘﺤﻮﻝ ﻣﻦ ﺛﺪﻱ ﺇﻟﻰ ﺛﺪﻱ‪ ،‬ﺃﻭ ﺗﺤﻮﻟﻪ ﻟﻨﻔﺎﺩ ﻣﺎ ﻓﻲ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﺑﺄﻥ ﻳﻠﻬﻮ‬
‫ﻋﻦ ﺍﻻﻣﺘﺼﺎﺹ‪ ،‬ﻭﺍﻟﺜﺪﻱ ﻓﻲ ﻓﻤﻪ‪ ،‬ﻭﻻ ﺑ ﺄﻥ ﻳﻘﻄ ﻊ ﺍﻟﺘ ﻨﻔﺲ‪ ،‬ﻭﻻ ﺑ ﺄﻥ ﻳﺘﺨﻠ ﻞ ﺍﻟﻨﻮﻣ ﺔ ﺍﻟﺨﻔﻴﻔ ﺔ‪ ،‬ﻭﻻ‬
‫ﺑ ﺄﻥ ﺗﻘ ﻮﻡ ﻭﺗ ﺸﺘﻐﻞ ﺑ ﺸﻐﻞ ﺧﻔﻴ ﻒ‪ ،‬ﺛ ﻢ ﺗﻌ ﻮﺩ ﺇﻟ ﻰ ﺍﻹﺭﺿ ﺎﻉ‪ ،‬ﻓﻜ ﻞ ﺫﻟ ﻚ ﺭﺿ ﻌﺔ ﻭﺍﺣ ﺪﺓ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٣٤/٥‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٧/٤‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ‬

‫‪٢٨٦‬‬
 ‫»ﺍﻟﻘﻨﻴﺔ«‬
‫ﻋ ْﺩ ٌﻝ ﺛِﻘَﺔٌ‬
‫‪ =١٩٣‬ﻓَﺈِ ْﻥ ﺃ َ ْﺧﺑَ َﺭ ﺑِ ِﻪ َ‬
‫ﺣﻴﺚ ﻻ ﻳﺼﺢ ﺗﻘﻴﻴﺪﻫﺎ ﺑﻌﺪﻡ ﺍﻟﻤﺺ ﻟﺘﺼﺮﻳﺢ ﺍﻟﻤﺮﺃﺓ ﺑﻘﻮﻟﻬﺎ‪ :‬ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺛﺪﻳﻲ ﻟﺒﻦ‪.‬‬
‫ﻋ ْﺩ ٌﻝ ِﺛﻘَ ﺔٌ‪ .‬ﻗﻴ ﻞ‪ :‬ﻳ ﺸﻜﻞ ﻋﻠ ﻰ ﻗﻮﻟ ﻪ‪ :‬ﻻ ﻳﺜﺒ ﺖ‬
‫‪ : =١٩٣‬ﻓَ ﺈِ ْﻥ ﺃ َ ْﺧﺑَ َﺭ ِﺑ ِﻪ َ‬
‫)‪( ١‬‬
‫ﻟﻜﻨ ﻪ ﻳﻼﺋ ﻢ ﻗ ﻮﻟﻬﻢ ‪:‬‬ ‫ﺇﻻ ﺑ ﺸﻬﺎﺩﺓ ﺭﺟﻠ ﻴﻦ ﺃﻭ ﺭﺟ ﻞ ﻭﺍﻣ ﺮﺃﺗﻴﻦ‬ ‫ﺍﻟﺮﺿ ﺎﻉ‬
‫ﻳﻘﺒﻞ ﺧﺒﺮ ‪...............‬‬
‫‪.........................................................................................‬‬
‫ﺍﻟﻌ ﺪﻝ)‪](٢‬ﺍﻟﻮﺍﺣ ﺪ[)‪ (٣‬ﻓ ﻲ ﺍﻟ ﺪﻳﺎﻧﺎﺕ ﺇﻻ ﺃﻧ ﻪ ﻣﺨ ﺎﻟﻒ ﻟﻤ ﺎ ﻣ ﺸﻰ ﻋﻠﻴ ﻪ ﺃﺻ ﺤﺎﺏ ﺍﻟﻤﺘ ﻮﻥ‬
‫ﻱ")‪.(٤‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﻗﺒﻮﻝ ﺧﺒ ﺮ ﺍﻟﻌ ﺪﻝ ﻓ ﻲ ﺍﻟ ﺪﻳﺎﻧﺎﺕ ﻳﺤﻤ ﻞ ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﻓ ﻲ ﺿ ﻤﻦ‬
‫ﺍﻟﻤﻌﺎﻣﻼﺕ ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﻋﻦ "ﺍﻟﺰﻳﻠﻌﻲ"‪.‬‬
‫ﻭﻣﺎ ﺫﻛ ﺮﻩ ﻣ ﻦ ﻗﻮﻟ ﻪ‪ :‬ﻳ ﺸﻜﻞ ﻋﻠ ﻰ ﻗ ﻮﻟﻬﻢ ﻻ ﻳﺜﺒ ﺖ ﺍﻟﺮﺿ ﺎﻉ)‪ (٥‬ﺍﻟ ﺦ‪.‬ﺟﻮﺍﺑ ﻪ ﺃﻧ ﻪ ﻻ‬
‫ﺇﺷﻜﺎﻝ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﻫﻨ ﺎ ﻟ ﻴﺲ ﻓ ﻲ ﺍﻟﺜﺒ ﻮﺕ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻫ ﻮ ﻓ ﻲ ﺣﺮﻣ ﺔ ﺍﻹﻗ ﺪﺍﻡ‪ ،‬ﻭﺧﺒ ﺮ ﺍﻟﻌ ﺪﻝ‬
‫ﻣﻘﺒﻮﻝ ﻓﻴﻪ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﻛﻼﻡ ﺍﻟﻤﺘﻮﻥ ﻓﻲ ﺛﺒ ﻮﺕ ﺍﻟﺤﺮﻣ ﺔ ﺑﻌ ﺪ ﺍﻟﻨﻜ ﺎﺡ ﻟﻴﻨ ﺸﺄ ﻋﻨﻬ ﺎ‬
‫ﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻟﻴﻤﻨﻌﻪ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻴﻪ ﻛﺬﺍ ﻟﺒﻌﺾ ﺍﻷﻓﺎﺿﻞ‪.‬‬
‫‪ ،١٥٢/٤‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﻧﻲ ﻋﻠﻰ ﺭﺳ ﺎﻟﺔ ﺍﺑ ﻦ ﺃﺑ ﻲ ﺯﻳ ﺪ ﺍﻟﻘﻴﺮﻭﺍﻧ ﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪ ،٥٤/٢‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ‬
‫‪ ،٢٨/٥‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،٤١٧/٣‬ﺍﻟﻤﻐﻨﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‬
‫‪ ،١٣٨/٨‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.١٥٩/٣‬‬
‫)‪(١‬ﻣﺴﺄﻟﺔ‪)) :‬ﻧﺼﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺮﺿﺎﻉ((‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓ ﻲ ﻧ ﺼﺎﺏ ﺍﻟ ﺸﻬﺎﺩﺓ ﻋﻠ ﻰ ﺍﻟﺮﺿ ﺎﻉ‪:‬‬
‫ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﻳﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﺪﻭﻝ ﺭﺟﻠﻴﻦ ﺃﻭ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻴﻦ‪ ،‬ﻭﻻ ﻳﻘﺒ ﻞ ﺃﻗ ﻞ ﻣ ﻦ ﺫﻟ ﻚ‪،‬‬
‫ﻭﻻ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎء ﺑﺎﻧﻔﺮﺍﺩﻫﻦ‪.‬‬
‫ً‬
‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺜﺒﺖ ﺍﻟﺮﺿﺎﻉ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ ﺃﻭ ﺭﺟ ﻞ ﻭﺍﻣ ﺮﺃﺗﻴﻦ ﻣﻄﻠﻘ ﺎ‪ .‬ﻭﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﻳﺜﺒ ﺖ‬
‫ﺍﻟﺮﺿﺎﻉ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ‪ ،‬ﻭﺑﺮﺟ ٍﻞ ﻭﺍﻣﺮﺃﺗﻴﻦ‪ ،‬ﻭﺑ ﺄﺭﺑﻊ ﻧ ﺴﻮﺓ‪ ،‬ﻷﻧ ﻪ ﻣﻤ ﺎ ﻻﻳﻄﻠ ﻊ ﻋﻠﻴ ﻪ ﺍﻟﺮﺟ ﺎﻝ ﺇﻻ‬
‫ﻧﺎﺩﺭﺍً‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺑﺪﻭﻥ ﺃﺭﺑﻌﺔ ﻧﺴﻮﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﻤﺮﺿﱠﻴﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٢٤٧/٣‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٢٢٤/٣‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ‬
‫ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٣٠٠/٢‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،١١١/٥‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٣٦،٣٧/٥‬ﻣﻐﻨ ﻲ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ ‪ ،١٤٨/٥‬ﻛﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ ﺍﻹﻗﻨ ﺎﻉ ﻟﻠﺒﻬ ﻮﺗﻲ‬
‫‪ ،٤٥٦/٥‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٥٢،١٥٣/٨‬‬
‫)‪(٢‬ﺍﻟﻌﺪﻝ‪ :‬ﻟﻐﺔ‪ :‬ﺍﻟﻘﺼﺪ ﻓﻲ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﻤﺘﻮﺳﻂ ﺑﻴﻦ ﻁﺮﻓﻲ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔ ﺮﻳﻂ‪.‬‬
‫ﻭﺍﻟﻌ ﺪﻝ ﻓ ﻲ ﺍﺻ ﻄﻼﺡ ﺍﻟﻔﻘﻬ ﺎء ﻣ ﻦ ﺗﻜ ﻮﻥ ﺣ ﺴﻨﺎﺗﻪ ﻏﺎﻟﺒ ﺔ ﻋﻠ ﻰ ﺳ ﻴﺌﺎﺗﻪ‪ ،‬ﻭﻫ ﻮ ﺫﻭ ﺍﻟﻤ ﺮﻭءﺓ ﻏﻴ ُﺮ‬
‫ﺍﻟﻤ ﺘﻬﻢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٦٨/٦‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ‬
‫ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٣٤٦/٦‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،١٤٦/٤‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‬
‫‪ ،١٦/١٠‬ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻔﻴﻮﻣﻲ ‪./٣٩٧/‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٨/١‬‬
‫)‪(٥‬ﺃﻱ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ ﺃﻭ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻴﻦ‪.‬‬

‫‪٢٨٧‬‬
‫ﻟﻜ ﻦ ﻳﻌﻜ ﺮ ﻋﻠﻴ ﻪ ﻣ ﺎ‪ (١)/‬ﺫﻛ ﺮﻩ ﺍﻟﻐ ﺰﻱ)‪ :(٢‬ﻣ ﻦ ﺃﻥ ﺍﻟﺤﻜ ﻢ ﻋﻨ ﺪﻧﺎ ﺃﻧ ﻪ ﻻ ﻳﺜﺒ ﺖ ﺇﻻ‬
‫ﺑ ﺮﺟﻠﻴﻦ ﺃﻭ ﺭﺟ ﻞ ﻭﺍﻣ ﺮﺃﺗﻴﻦ ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟﻤﺘ ﻮﻥ ﻭﺍﻟ ﺸﺮﻭﺡ ﻭﺑ ﻪ ﺟ ﺰﻡ‪ (٣)/‬ﻓ ﻲ‬
‫»ﺍﻟﻬﺪﺍﻳﺔ«)‪ ،(٤‬ﻭ»ﺍﻟﻜﻨﺰ«)‪...،(٥‬‬
‫‪.........................................................................................‬‬
‫ﻭ»ﺍﻟﺘﻨ ﻮﻳﺮ«)‪ ،(٦‬ﻭ»ﺍﻟ ﺪﺭﺭ«)‪ ،(٧‬ﻭ» ْﺍﻟ ُﻤ ْﺠﺘَﺒَ ﻰ «‪ ،‬ﻭﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻟﻤﺘ ﻮﻥ ﺍﻟﻤﻌﺘﺒ ﺮﺓ ﻭﻓ ﻲ‬
‫»ﺍﻟﺒﺤﺮ«)‪" (٨‬ﻟﻠﻤﺼﻨﻒ"‪ :‬ﺃﻓﺎﺩ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺭﺟ ﻼ ﺃﻭ ﺍﻣ ﺮﺃﺓ ﻭﻫ ﻮ ﺑﺈﻁﻼﻗ ﻪ‬
‫ﻳﺘﻨ ﺎﻭﻝ ﺍﻹﺧﺒ ﺎﺭ ﻗﺒ ﻞ ﺍﻟﻌﻘ ﺪ ﻭﺑﻌ ﺪﻩ ﻭﺑ ﻪ ﺻ ﺮﺡ ﻓ ﻲ »ﺍﻟﻜ ﺎﻓﻲ«‪ ،‬ﻭ»ﺍﻟﻨﻬﺎﻳ ﺔ«)‪ ،(٩‬ﻭﻓ ﻲ‬
‫»ﺍﻟﺨﺎﻧﻴ ﺔ«)‪ (١٠‬ﻣ ﻦ ﺍﻟﺮﺿ ﺎﻉ ﻭﻛﻤ ﺎ ﻻ ﻳﻔ ﺮﻕ ﺑﻴﻨﻬﻤ ﺎ ﺑﻌ ﺪ ﺍﻟﻨﻜ ﺎﺡ ﻓ ﻼ ﺗﺜﺒ ﺖ ﺍﻟﺤﺮﻣ ﺔ‬
‫ﺑﺸﻬﺎﺩﺗﻬﻦ‪ ،‬ﻓﻜﺬﺍ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﺇﺫﺍ ﺷﻬﺪﺕ ﺍﻣﺮﺃﺓ ﺃﻧﻬﺎ ﺃﺭﺿﻌﺘﻬﻤﺎ ﻛﺎﻥ ﻓﻲ ﺳﻌﺔ ﻣ ﻦ ﺗﻜ ﺬﻳﺒﻬﺎ‬
‫ﻛﻤ ﺎ ﻟ ﻮ ﺷ ﻬﺪﺕ ﺑﻌ ﺪ ﺍﻟﻨﻜ ﺎﺡ؛ ﻷﻥ ﺛﺒ ﻮﺕ ﺍﻟﺤﺮﻣ ﺔ ﻻ ﻳﻘﺒ ﻞ ﺍﻟﻔ ﺼﻞ ﻋ ﻦ ﺯﻭﺍﻝ ﺍﻟﻤﻠ ﻚ‪،‬‬
‫ﻭﺇﺑﻄﺎﻝ ﺍﻟﻤﻠﻚ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠ ﻴﻦ ﺃﻭ ﺭﺟ ﻞ ﻭﺍﻣ ﺮﺃﺗﻴﻦ‪ ،‬ﻟﻜ ﻦ ﻧﻘ ﻞ ﺑﻌ ﺪ ﺫﻟ ﻚ ﻋ ﻦ‬
‫"ﺍﻟﺰﻳﻠﻌ ﻲ" ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﺇﻥ ﺧﺒ ﺮ ﺍﻟﻮﺍﺣ ﺪ ﻣﻘﺒ ﻮﻝ ﻓ ﻲ ﺍﻟﺮﺿ ﺎﻉ ﺍﻟﻄ ﺎﺭﺉ((‪ .‬ﻭﻣﻌﻨ ﺎﻩ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺗﺤﺘﻪ ﺻﻐﻴﺮﺓ ﻓﺸﻬﺪﺕ ﻭﺍﺣﺪﺓ ﺃﻧﻬﺎ ﺃﺭﺿﻌﺖ ﺃﻣﻪ‪ ،‬ﺃﻭ ﺃﺧﺘ ﻪ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺗ ﻪ ﺑﻌ ﺪ ﺍﻟﻌﻘ ﺪ‪،‬‬
‫ﻭﻭﺟﻬﻪ‪ :‬ﺃﻥ ﺇﻗﺪﺍﻣﻬﺎ ﻋﻠ ﻰ ﺍﻟﻨﻜ ﺎﺡ ﺩﻟﻴ ﻞ ﻋﻠ ﻰ ﺻ ﺤﺘﻪ ﻓﻤ ﻦ‪ (١١)/‬ﺷ ﻬﺪ ﺑﺎﻟﺮﺿ ﺎﻉ ﺍﻟﻤﺘﻘ ﺪﻡ‬
‫ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺻﺎﺭ ﻣﻨﺎﺯﻋﺎ ﻟﻬﻤﺎ؛ ﻷﻧﻪ ﻳﺪﻋﻲ ﻓﺴﺎﺩ ﺍﻟﻌﻘﺪ ﺍﺑﺘ ﺪﺍء‪ ،‬ﻭﺃﻣ ﺎ ﻣ ﻦ ﺷ ﻬﺪ ﺑﺎﻟﺮﺿ ﺎﻉ‬
‫)‪(١٢‬‬
‫ﺍﻟﻤﺘﺄﺧﺮ ﻓﻘﺪ ﺳﻠﻢ ﺻﺤﺔ ﺍﻟﻌﻘ ﺪ ﻭﻻ ﻧ ﺰﺍﻉ ﻓﻴ ﻪ ﻭﺇﻧﻤ ﺎ ﻳ ﺪﻋﻲ ﺣ ﺪﻭﺙ ﺍﻟﻤﻔ ﺴﺪ ﺑﻌ ﺪ ﺫﻟ ﻚ‬
‫ﺍﻟﺦ‪.‬‬
‫ﻭﺯ ﺍﻟ ِﻧّ َﻛ ﺎ ُﺡ ﺑَ ْﻳﻧَ ُﻬ َﻣ ﺎ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛ ﺎﻥَ ْﺍﻟ َﺧﺑَ ُﺭ ﺑَ ْﻌ َﺩ‬ ‫‪ =١٩٤‬ﻳُﺅْ َﺧ ﺫُ ﺑِﻘَ ْﻭ ِﻟ ِﻪ َﻭ َﻻ ﻳَ ُﺟ ُ‬
‫ﺎﺭﻗَ َﻬ ﺎ‪ ،‬ﺛ ُ ﱠﻡ ﺍ ْﻋﻠَ ْﻡ ﺃ َ ﱠﻥ ْﺍﻟﺑُ ْ‬
‫ﺿ َﻊ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛ ﺎﻥَ‬ ‫ﺍﻥ‪ ،‬ﻓَ ْﺎﻷ َ ْﺣ َﻭﻁ ﺃ َ ْﻥ ﻳُﻔَ ِ‬
‫ﺍﻟ ِﻧّ َﻛﺎﺡِ َﻭ ُﻫ َﻣ ﺎ َﻛﺑِﻳ َﺭ ِ‬
‫ﻅ َﺭ ﻳُ ْﻘﺑَ ُﻝ ﻓِﻲ ِﺣ ِﻠّ ِﻪ َﺧﺑَ ُﺭ ْﺍﻟ َﻭ ِ‬
‫ﺍﺣ ِﺩ‪.‬‬ ‫ﺻ ُﻝ ﻓِﻳ ِﻪ ْﺍﻟ َﺣ ْ‬
‫ْﺍﻷ َ ْ‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٠‬ﺃ (‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٦٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪ ،‬ﻭﺑﺪﺍﻳﺔ ‪/١١٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻬﺪﺍﻳﺔ ‪ .٤٦١/٣‬ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٨٧/٢‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢٢٤/٣‬‬
‫)‪(٧‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻟﺤﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.٣٥٨/١‬‬
‫)‪(٨‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٤٩/٣‬‬
‫)‪»(٩‬ﺍﻟﻨﻬﺎﻳﺔ ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ«‪ :‬ﻟﻺﻣﺎﻡ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑ ﻦ ﺍﻟﺤﺠ ﺎﺝ ﺑ ﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑﺎﻟﺼﻐﻨﺎﻗﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧١٠‬ﻫـ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺷﺮﺡ ﻟﻠﻬﺪﺍﻳﺔ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ‬
‫ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،٢٠٣٢/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٤٧/٢‬ﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٨/٤‬‬
‫)‪(١٠‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٤٢١/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(١١‬ﺑﺪﺍﻳﺔ ‪/١٣٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(١٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٨٧/٢‬‬

‫‪٢٨٨‬‬
 ‫ﻗَﺎﻟُﻭﺍ ﻟَﻭ ﺍ ْﺷﺗ َ َﺭﻯ ﺃ َ َﻣﺔَ ﺯَ ْﻳ ٍﺩ َﻭﻗَ ﺎ َﻝ ﺑَ ْﻛ ٌﺭ‪َ :‬ﻭ ﱠﻛﻠَ ِﻧ ﻲ ﺯَ ْﻳ ٌﺩ ِﺑﺑَ ْﻳ ِﻌ َﻬ ﺎ ﻳَ ِﺣ ﱡﻝ َﻭ ْ‬
‫ﻁ ُﺅ َﻫ ﺎ‪،‬‬
‫ﻱ ﺑَﻌَﺛ َ ِﻧﻲ ﺇﻟَﻳْﻙ َﻫ ِﺩﻳﱠﺔً ‪َ =١٩٥‬ﻭ َ‬
‫ﻅ ﱠﻥ‬ ‫ﺇﻥ َﻣ ْﻭ َﻻ َ‬
‫ﺕ ِﻟ َﺭ ُﺟ ٍﻝ‪ :‬ﱠ‬ ‫ﺕ ﺃ َ َﻣﺔٌ ﻗَﺎﻟَ ْ‬ ‫َﻭ َﻛﺫَﺍ ﻟَ ْﻭ َﺟﺎ َء ْ‬
‫ﻁ ُﺅﻫَﺎ‪.‬‬ ‫ﺻ ْﺩﻗَ َﻬﺎ َﺣ ﱠﻝ َﻭ ْ‬ ‫ِ‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺮﺟﻊ ﺍﻟﻀﻤﺎﺋﺮ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﺃﺭﺿﻌﺖ ﺃﻣﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﺍﻣﺮﺃﺗﻪ ﻫﻮ ﻟﻠﺰﻭﺝ‪.‬‬
‫‪  =١٩٤‬ﻳُﺅْ َﺧ ﺫُ ِﺑﻘﻭﻟ ﻪ‪ .‬ﻭﻓ ﻖ ﺑﻌ ﻀﻬﻢ ﺑﺎﻟﺤﻤ ﻞ ﻋﻠ ﻰ ﺍﻟ ﺮﻭﺍﻳﺘﻴﻦ ﻛ ﺬﺍ ﺫﻛ ﺮﻩ‬
‫"ﺍﻟﻐﺰﻱ")‪.(١‬‬
‫ﻭﻣﺤﺼﻞ ﻣﺎ ﺃﺷ ﺎﺭ ﺇﻟﻴ ﻪ ﻣ ﻦ ﺍﻟﺘﻮﻓﻴ ﻖ‪ :‬ﺃﻥ ﻓ ﻲ ﻛ ﻮﻥ ﺍﻟﺮﺿ ﺎﻉ ﻳﺜﺒ ﺖ ﺑﺨﺒ ﺮ ﺍﻟﻮﺍﺣ ﺪ‬
‫ﺍﻟﻌ ﺪﻝ ﺭﻭﺍﻳﺘ ﺎﻥ ﻓ ﻲ ﺭﻭﺍﻳ ﺔ ﻻ ﻳﺜﺒ ﺖ ﻭﻫ ﻲ ﺍﻟﺘ ﻲ ﻣ ﺸﻰ ﻋﻠﻴﻬ ﺎ ﺃﺻ ﺤﺎﺏ ﺍﻟﻤﺘ ﻮﻥ‪ ،‬ﻭﻓ ﻲ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺜﺒﺖ‪.‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻳﻤﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﺍﺷﺘﺮﺍﻁ ﺍﻟﺜﺒﻮﺕ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ ﺃﻭ‬
‫ﺭﺟ ﻞ ﻭﺍﻣ ﺮﺃﺗﻴﻦ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻠﻘ ﻀﺎء ﺑ ﻪ‪ ،‬ﻓ ﻼ ﻳﻨ ﺎﻓﻲ ﺭﻭﺍﻳ ﺔ ﺍﻻﻛﺘﻔ ﺎء ﺑﺨﺒ ﺮ ﺍﻟﻮﺍﺣ ﺪ؛ ﻷﻧ ﻪ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻨـﺰﻩ ﺃﻭ ﻧﻘﻮﻝ ﻣﺠﻤﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻻﻛﺘﻔﺎء ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺿ ﺎﻉ‬
‫ﺍﻟﻄﺎﺭﺉ ﻓﻴﻮﺍﻓﻘﻪ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﺰﻳﻠﻌﻲ")‪ (٢‬ﻣﻌﺰﻳﺎ »ﻟﻠﻤﻐﻨﻲ«‪.‬‬
‫ﺻ ْﺩﻗَ َﻬﺎ‪ .‬ﻗﻴﻞ ﻋﻠﻴﻪ‪ :‬ﻓﻴ ﻪ ﺃﻥ ﺍﻟﻬﺪﻳ ﺔ ﺇﻣ ﺎ ﺇﺑﺎﺣ ﺔ ﺃﻭ ﺗﻤﻠﻴ ﻚ ﻭﻻ‬ ‫‪َ  =١٩٥‬ﻭ َ‬
‫ﻅ ﱠﻥ ِ‬
‫)‪(٤‬‬
‫ﺇﺑﺎﺣﺔ ﻓﻲ ﺍﻷﺑﻀﺎﻉ‪ ،‬ﻭﺍﻟﺘﻤﻠﻴﻚ ﻳﻔﺘﻘﺮ ﺇﻟﻰ ﺇﻳﺠﺎﺏ ]ﻭﻗﺒﻮﻝ[)‪ (٣‬ﻭﻟ ﻢ ﻳﻮﺟ ﺪ ﻓﻜﻴ ﻒ ﻳﺤ ﻞ‪/‬‬
‫ﻱ")‪.(٥‬‬
‫ﺍﻟﻮﻁء؟ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺻ ﻔَ َﻬﺎ‪ ،‬ﻓَﺎ ْﺷ ﺗ َ َﺭﻯ‬ ‫ﺎﺭﻳَ ٍﺔ َﻭ َﻭ َ‬‫ﺍء َﺟ ِ‬ ‫ﺻﺎ ﻓِ ﻲ ِﺷ َﺭ ِ‬ ‫َﻭﻟَ ْﻡ ﺃ َ َﺭ ُﺣ ْﻛ َﻡ َﻣﺎ ﺇﺫَﺍ َﻭ ﱠﻛ َﻝ ﺷ َْﺧ ً‬
‫ﺿﻰ‬ ‫ﺳ ِﻠّ َﻣ َﻬﺎ ِﻟ ْﻠ ُﻣ َﻭ ِ ّﻛ ِﻝ‪ =١٩٦ ،‬ﻓَ ُﻣ ْﻘﺗ َ َ‬ ‫ﺎﺕ ﻗَ ْﺑ َﻝ ﺃ َ ْﻥ ﻳُ َ‬
‫ﺻﻔَ ِﺔ َﻭ َﻣ َ‬ ‫ﺎﺭﻳَ ﺔً ِﺑﺎﻟ ِ ّ‬ ‫ْﺍﻟ َﻭ ِﻛﻳ ُﻝ َﺟ ِ‬
‫ﻋﻠَﻰ ْﺍﻟ ُﻣ َﻭ ِ ّﻛ ِﻝ ِﻻ ْﺣﺗِ َﻣﺎ ِﻝ ﺃَﻧﱠ ﻪُ ﺍ ْﺷ ﺗ َ َﺭﺍﻫَﺎ ِﻟﻧَ ْﻔ ِﺳ ِﻪ‪َ ،‬ﻭﺇِ ْﻥ َﻛ ﺎﻥَ ِﺷ َﺭﺍ ُء‬ ‫ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ ُﺣ ْﺭ َﻣﺗ ُ َﻬﺎ َ‬
‫ﺻ َﻝ ﺍﻟﺗ ﱠ ْﺣ ِﺭﻳ ُﻡ‬ ‫ﻅ ﺎ ِﻫ ًﺭﺍ ﻓِ ﻲ ْﺍﻟ ِﺣ ِّﻝ َﻭﻟَ ِﻛ ﱠﻥ ْﺍﻷ َ ْ‬ ‫ﺕ ْﺍﻟ ُﻣﻌَﻳﱠﻧَ ِﺔ َ‬‫ﺻﻔَﺎ ِ‬‫ﺎﺭﻳَﺔَ ﺑِﺎﻟ ِ ّ‬ ‫ْﺍﻟ َﻭ ِﻛﻳ ِﻝ ْﺍﻟ َﺟ ِ‬
‫ﻅ ﺎﺋِ ُﺭ ﻓِ ﻲ ْﺍﻟ ِﻔ ْﻘ ِﻪ‪َ .‬ﻭﻟَ ﱠﻣ ﺎ‬‫ﺙ ؛ ِﻷَﻧﱠﻪُ َﺧ ِﻠﻳﻔَﺗُﻪُ َﻭﻟَﻪُ ﻧَ َ‬ ‫ﻉ ﺇﻟَﻰ ﻗَ ْﻭ ِﻝ ْﺍﻟ َﻭ ِﺍﺭ ِ‬ ‫ﺍﻟﺭ ُﺟﻭ ُ‬‫َﻭﻳَ ْﻧﺑَ ِﻐﻲ ﱡ‬
‫ﻁ ﻓِﻲ ْﺍﻟﻔُ ُﺭﻭﺝِ‬ ‫َﻛﺎﻥَ ْﺍﻷ َ ْﻭﻟَﻰ ِﺍﻻ ْﺣﺗِﻳَﺎ ُ‬

‫ﻭﻳﺠ ﺎﺏ ﺑﻤ ﺎ ﻋﻠﻘﻨ ﺎﻩ ﻋﻠ ﻰ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪ (٦‬ﻣ ﻦ ﻛﺘ ﺎﺏ ﺍﻟﻜﺮﺍﻫﻴ ﺔ ﻣﻌﺰﻳ ﺎ‬

‫"ﻟﻠﺰﻳﻠﻌﻲ" ﻭﻧﺺ ﻋﺒﺎﺭﺓ "ﺍﻟﺰﻳﻠﻌﻲ"‪ )):(٧)/‬ﻗﺎﻟﺖ ﺟﺎﺭﻳﺔ ﻟﺮﺟﻞ‪ :‬ﺑﻌﺜﻨﻲ‪ (٨)/‬ﺇﻟﻴﻚ ﻣﻮﻻﻱ‬
‫ﻫﺪﻳﺔ‪ ،‬ﻭﺳﻌﻪ ﺃﺧﺬﻫﺎ ﻭﺣﻞ ﻟ ﻪ ﻭﻁﺆﻫ ﺎ ﺑ ﺬﻟﻚ ﺍﻟﺨﺒ ﺮ؛ ﻷﻥ ﺍﻟﺤ ﻞ ﻭﺍﻟﺤﺮﻣ ﺔ ﻭﺇﻥ ﻛﺎﻧﺘ ﺎ ﻣ ﻦ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٠‬ﺃ (‪.‬‬
‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٨٧/٢‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٦١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٢٩/١‬‬
‫)‪(٦‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٨٨/٣‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١١٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٠١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٢٨٩‬‬
‫ﺍﻟﺪﻳﺎﻧﺎﺕ ﺻﺎﺭﺗﺎ ﺗﺒﻌﺎ ﻟﻠﻤﻌﺎﻣﻼﺕ ﻓﻴﺜﺒﺘﺎﻥ ﺑﺜﺒﻮﺕ ﺍﻟﻤﻌ ﺎﻣﻼﺕ‪ ،‬ﻭﻷﻥ ﻛ ﻞ ﻣﻌﺎﻣﻠ ﺔ ﻻ ﺗﺨﻠ ﻮ‬
‫ﻋﻦ ﺩﻳﺎﻧﺔ ﻓﻠﻮ ﻟﻢ ﺗﻘﺒﻞ ﻓﻲ ﺿﻤﻦ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻷﺩﻯ ﺇﻟﻰ ﺍﻟﺤﺮﺝ(()‪ (١‬ﺍﻟﺦ‪ .‬ﺃﻭ ﻧﻘﻮﻝ‪ُ :‬ﻭﺟﺪ‬
‫ﺍﻹﻳﺠ ﺎﺏ ﻭﺍﻟﻘﺒ ﻮﻝ ﺿ ﻤﻨﺎ ً ﺃﻣ ﺎ ﺍﻹﻳﺠ ﺎﺏ ﻓﻸﻧ ﻪ ُﻭﺟ ﺪ ﺿ ﻤﻦ ﻧﻘﻠﻬ ﺎ ﻋﺒ ﺎﺭﺓ ﺍﻟﻤ ﻮﻟﻰ ﻭﻛ ﺬﺍ‬
‫ﺍﻟﻘﺒﻮﻝ ُﻭﺟﺪ ﺃﻳﻀﺎ ﺿﻤﻦ ﻗﺒﻀﻬﺎ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺷﻴﺨﻨﺎ"‪.‬‬
‫ﻭﻗﻮﻝ "ﺍﻟﺰﻳﻠﻌﻲ" ﻓﻠﻮ ﻟ ﻢ ﻳﻘﺒ ﻞ ﻓ ﻲ ﺿ ﻤﻦ ﺍﻟﻤﻌ ﺎﻣﻼﺕ ﺍﻟ ﺦ‪.‬ﺃﻱ ﻓﻠ ﻮ ﻟ ﻢ ﻳﻘﺒ ﻞ ﺧﺒ ﺮ‬
‫ﺍﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺿﻤﻦ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻷﺩﻯ ﺇﻟﻰ ﺍﻟﺤﺮﺝ‪.‬‬
‫ﺿﻰ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ ُﺣ ْﺭ َﻣﺗ ُ َﻬﺎ‪ .‬ﺗﻌﻘﺒﻪ ﺍﻟﺸﻴﺦ "ﺍﻟﻌﻘﺪﻱ")‪ (٢‬ﺑﻘﻮﻟﻪ‪:‬‬
‫‪  =١٩٦‬ﻓَ ُﻣ ْﻘﺗ َ َ‬
‫ﺕ‪:‬‬ ‫‪ =١٩٧‬ﻗَﺎ َﻝ ِﻓﻲ ْﺍﻟ ُﻣ ْ‬
‫ﺿ َﻣ َﺭﺍ ِ‬
‫ﺑﻞ[)‪  (٣‬ﻣﻘﺘ ﻀﻰ ﺍﻟﻘﺎﻋ ﺪﺓ ﺣﻠﻬ ﺎ ﻟﻤ ﺎ ﻗ ﺮﺭﻩ "ﺍﻟﻤ ﺼﻨﻒ" ﻗﺮﻳﺒ ﺎ ً ﻳﻌﻨ ﻲ ﺑ ﻪ ﻣ ﺎ ﻗﺪﻣ ﻪ‬
‫ﺐ‬ ‫ﻲ ﻓِﻴ َﻤﺎ ﺇﺫَﺍ َﻛ ﺎﻥَ ﻓِ ﻲ ْﺍﻟ َﻤ ْﺮﺃَﺓِ َ‬
‫ﺳ ﺒَ ٌ‬ ‫ﺍﻟﻤﺼﻨﻒ؛ ﺣﻴﺚ ﻗﺎﻝ‪ )):‬ﺛ ُ ﱠﻢ ﺍ ْﻋﻠَ ْﻢ ﺃ َ ﱠﻥ َﻫ ِﺬ ِﻩ ْﺍﻟﻘَﺎ ِﻋﺪَﺓ َ ﺇﻧﱠ َﻤﺎ ِﻫ َ‬
‫ُﻣ َﺤﻘﱠ ٌﻖ ِﻟ ْﻠ ُﺤ ْﺮ َﻣ ِﺔ ﻓَﻠَ ْﻮ َﻛﺎﻥَ ﻓِﻲ ْﺍﻟ ُﺤ ْﺮ َﻣ ِﺔ ﺷ ﱞَﻚ ﻟَ ْﻢ ﻳُ ْﻌﺘَﺒَ ْﺮ(()‪ (٤‬ﺍﻫـ‪.‬‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﺇﺫ ﺳﺒﺐ ﺍﻟﺤﺮﻣﺔ ﺍﻟﻤﺤﻘﻖ ﻗﺪ ﻭﺟﺪ ﻭﻫ ﻮ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻤ ﺼﻨﻒ"‪ :‬ﻣ ﻦ ﺃﻥ‬
‫ﺍﻟﻮﻛﻴﻞ ﺑﺸﺮﺍء ﻏﻴﺮ ﺍﻟﻤﻌﻴﻦ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﻗﻮﻟ ﻪ‪ ]:‬ﻷﻥ ﺍﻟﻮﻛﻴ ﻞ ﺑ ﺸﺮﺍء ﻏﻴ ﺮ ﺍﻟﻤﻌ ﻴﻦ ﻟ ﻪ ﺃﻥ ﻳ ﺸﺘﺮﻱ ﻟﻨﻔ ﺴﻪ[)‪ (٥‬ﺇﻻ ﺃﻥ ﻳﻨ ﻮﻱ‬
‫ﻟﻠﻤﻮﻛﻞ ﺃﻭ ﻳ ﺸﺘﺮﻳﻪ ﺑﻤﺎﻟ ﻪ‪ (٦)/‬ﺃﻱ ﺃﺿ ﺎﻑ ﺍﻟﻌﻘ ﺪ ﺇﻟ ﻰ ﻣ ﺎﻝ ﺍﻟﻤﻮﻛ ﻞ ﺳ ﻮﺍء ﻧﻘ ﺪ ﺍﻟ ﺜﻤﻦ ﻣ ﻦ‬
‫ﻣﺎﻟﻪ ﺃﻭ ﻣﻦ ﻣﺎﻝ ﻏﻴﺮﻩ ﻛﺬﺍ ﻓﻲ »ﺍﻟﻜﻨﺰ ﻭﺷﺮﺣﻪ ﻟﻤﻼ ﻣﺴﻜﻴﻦ«)‪ (٧‬ﻣﻦ ﺑﺎﺏ ﺍﻟﻮﻛﺎﻟﺔ ﺑﺎﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﺍء‪ ،‬ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻤﺼﻨﻒ ﻗﺪ ﺃﻁﻠﻖ ﻓﻲ ﻣﺤﻞ ﺍﻟﺘﻘﻴﻴﺪ‪.‬‬
‫ﺕ«)‪ (٨‬ﺍﻟﺦ‪..................................... .‬‬ ‫‪  =١٩٧‬ﻗَﺎ َﻝ ﻓِﻲ » ْﺍﻟ ُﻣ ْ‬
‫ﺿ َﻣ َﺭﺍ ِ‬

‫)‪(١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٧٩/٣‬‬

‫)‪"(٢‬ﺍﻟﻌﻘ ﺪﻱ"‪ :‬ﺍﻟ ﺸﻴﺦ ﻋﻠ ﻲ ﺍﻟﻌﻘ ﺪﻱ ﺍﻟﺤﻨﻔ ﻲ ﻭﻟ ﺪ ﺳ ﻨﺔ ‪١٠٥٧‬ﻫ ـ ﺃﺩﺭﻙ ﺍﻟ ﺸﻤﺲ ﺍﻟﺒ ﺎﺑﻠﻲ ﻭﺷ ﻤﻠﺘﻪ‬
‫ﺍﺟﺎﺯﺗﻪ‪ = = ،‬ﻭﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺤﻤﻮﻱ‪ ،‬ﻭﺷﺎﻫﻴﻦ ﺍﻷﺭﻣﻨﺎﻭﻱ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺍﻟﻨﺤﺮﺍﻭﻱ‪ ،‬ﻭﺍﺟﺘﻬﺪ‬
‫ﻭﺑﺮﻉ ﻭﺍﺗﻘﻦ ﻭﺗﻔﻨﻦ ﻭﺍﺷﺘﻬﺮ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﻗ ﺼﺪﺗﻪ ﺍﻟﻄﻠﺒ ﺔ ﻣ ﻦ ﺍﻷﻗﻄ ﺎﺭ ﻭﺍﻧﺘﻔﻌ ﻮﺍ ﺑ ﻪ ﻭﻛ ﺎﻥ‬
‫ﻛﺜﻴﺮ ﺍﻟﺘﻼﻭﺓ ﻟﻠﻘﺮﺁﻥ ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻜﺎﻥ ﻣﻦ ﺣﺴﻨﺎﺕ ﺍﻟﺪﻫﺮ ﻭﻧﺎﺩﺭﺓ ﻣﻦ ﻧﻮﺍﺩﺭ ﺍﻟﻌﺼﺮ ﺗﻮﻓﻲ ﻓﻲ ﺷ ﻬﺮ‬
‫ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺍﺭﺑﻊ ﻭﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ ﻭﺍﻟﻒ ﻋﻦ ﺳﺖ ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ ﻭﺃﺷﻬﺮ ﻳﻨﻈﺮ‪ :‬ﻋﺠﺎﺋﺐ ﺍﻷﺛﺮ‬
‫‪ ١٢٦/١‬ﻭ‪.١٢٧‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ ﺹ‪./٣٥١/‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ)ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٣٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٠٠/٣‬‬
‫)‪»(٨‬ﺟﺎﻣﻊ ﺍﻟﻤﻀﻤﺮﺍﺕ ﻭﺍﻟﻤﺸﻜﻼﺕ«‪ :‬ﻟﻴﻮﺳﻒ ﺑﻦ ﻋﻤ ﺮ ﺑ ﻦ ﻳﻮﺳ ﻒ ﺍﻟ ﺼﻮﻓﻲ ﺍﻟﻜ ﺎﺩﻭﺭﻱ ﺍﻟﺒ ﺰﺍﺭ‪،‬‬
‫ﺍﻟﻤﻌﺮﻭﻑ = = ﻋﻨﺪ ﺍﻟﺘﺮﻙ ﺑﻨﺒﻴﺮﺓ ﺷﻴﺦ ﻋﻤﺮ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪٨٣٢‬ﻫ ـ‪ ،‬ﻭﺍﻟﻜﺘ ﺎﺏ ﺷ ﺮﺡ ﻟﻤﺨﺘ ﺼﺮ‬

‫‪٢٩٠‬‬
 ‫‪.........................................................................................‬‬

‫ﺍﻟﺒﺰﺍ ِﺯﻳّ ِﺔ « )‪ (١‬ﻓ ﻲ ﻣﺘﻔﺮﻗ ﺎﺕ ﻛﺘ ﺎﺏ ﺍﻟﺒﻴ ﻮﻉ‪ :‬ﺍﺷ ﺘﺮﻯ ﺟﺎﺭﻳ ﺔ ﻳﺘﺰﻭﺟﻬ ﺎ‬
‫ﻗﺎﻝ ﻓ ﻲ » ﱠ‬
‫ﺍﺣﺘﻴﺎﻁﺎ ً ﺇﻥ ﺃﺭﺍﺩ ﻭﻁﺄﻫﺎ؛ ﻷﻧﻬ ﺎ ﺇﻥ ﺣ ﺮﺓ ﺍﺭﺗﻔﻌ ﺖ ﺍﻟﺤﺮﻣ ﺔ‪ ،‬ﻭﺇﻥ ﺃﻣ ﺔ ﻓﺎﻟﻨﻜ ﺎﺡ ﻻ ﻳ ﻀﺮ؛‬
‫ﻷﻥ ﻋ ﺎﺩﺓ ﺍﻷﺗ ﺮﺍﻙ ﺑﻴ ﻊ ﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺟ ﺎﺕ‪ ،‬ﻭﻫ ﻢ ﻭﺇﻥ ﻛ ﺎﻧﻮﺍ ﻛﻔ ﺮﺓ ﻓ ﺎﻟﺒﻴﻊ ﻓ ﻲ ﺩﺍﺭ‬
‫ﺍﻹﺳ ﻼﻡ)‪ (٢‬ﻭﺍﻟ ﺬﻣﻲ ﻭﺍﻟﺤﺮﺑ ﻲ ﻻ ﻳﻤﻠ ﻚ ﺑﻴ ﻊ ﻭﻟ ﺪﻩ ﻓ ﻲ ﺩﺍﺭ ﺍﻻﺳ ﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﺑ ﺎﻉ ﻓ ﻲ ﺩﺍﺭ‬
‫ﺍﻟﺤﺮﺏ ﺇﻥ ﺃﺧﺮﺟﻪ‪ (٣)/‬ﺍﻟﻤﺸﺘﺮﻱ ﻣﻨﻬﺎ ﻛﺮﻫﺎ ﻳﺘﻤﻠﻜﻪ‪ ،‬ﻭﺇﻥ ﺧ ﺮﺝ ﺑﺎﺧﺘﻴ ﺎﺭﻩ ﻻ ﻓﺎﻻﺣﺘﻴ ﺎﻁ‬
‫ﻱ")‪ .(٥‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫)‪(٤‬‬
‫ﺍﻟﻨﻜﺎﺡ ﻭﺳﻴﺄﺗﻲ ﻓﻲ ﺍﻟﺴﻴﺮ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻤﺴﺄﻟﺔ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫‪.........................................................................................‬‬

‫ﻭﻓﻲ‪» (٦)/‬ﺍﻟﻨﻬﺮ«)‪ (٧‬ﻋﻦ »ﻣﻨﻴﺔ ﺍﻟﻤﻔﺘﻲ«)‪ :(٨‬ﺇﺫﺍ ﺑﺎﻉ ﺍﻟﺤﺮﺑﻲ ﻭﻟ ﺪﻩ ﻣ ﻦ ﻣ ﺴﻠﻢ ﻓ ﻲ‬

‫ﺍﻟﻘﺪﻭﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﻜﻨﻮﻱ‪ :‬ﻁﺎﻟﻌﺘﻪ‪ ،‬ﻭﻫﻮ ﺟﺎﻣﻊ ﻟﻠﺘﻔﺎﺭﻳﻊ ﺍﻟﻜﺜﻴﺮﺓ‪ ،‬ﺣﺎﻭ ﻋﻠﻰ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﻐﺰﻳ ﺮﺓ‪ ،‬ﻭﻗ ﺪ‬
‫ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٦٣٢/٢‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٤٤/٨‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٣٢٠/١٣‬‬
‫)‪(١‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ )٥٢٠/٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪»(٢‬ﺩﺍﺭ ﺍﻹﺳﻼﻡ« ﻫﻲ‪ :‬ﻛﻞ ﺑﻘﻌﺔ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻅﺎﻫﺮﺓ‪ .‬ﻭﻳﺮﺍﺩ ﺑﻈﻬﻮﺭ ﺃﺣﻜﺎﻡ ﺍﻹﺳ ﻼﻡ‪:‬‬
‫ﻛﻞ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻣﻪ ﻏﻴ ﺮ ﻧﺤ ﻮ ﺍﻟﻌﺒ ﺎﺩﺍﺕ ﻛﺘﺤ ﺮﻳﻢ ﺍﻟﺰﻧ ﻰ ﻭﺍﻟ ﺴﺮﻗﺔ ‪ -‬ﺃﻭ ﻳ ﺴﻜﻨﻬﺎ ﺍﻟﻤ ﺴﻠﻤﻮﻥ ﻭﺇﻥ‬
‫ﻛ ﺎﻥ ﻣﻌﻬ ﻢ ﻓﻴﻬ ﺎ ﺃﻫ ﻞ ﺫﻣ ﺔ‪ ،‬ﺃﻭ ﻓﺘﺤﻬ ﺎ ﺍﻟﻤ ﺴﻠﻤﻮﻥ‪ ،‬ﻭﺃﻗﺮﻭﻫ ﺎ ﺑﻴ ﺪ ﺍﻟﻜﻔ ﺎﺭ‪ ،‬ﺃﻭ ﻛ ﺎﻧﻮﺍ ﻳ ﺴﻜﻨﻮﻧﻬﺎ‪ ،‬ﺛ ﻢ‬
‫ﺃﺟﻼﻫ ﻢ ﺍﻟﻜﻔ ﺎﺭ ﻋﻨﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪:‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ‪ ،٢٩٥/١‬ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٢٦٩/٩‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻤﻨﺢ ﺍﻟﻤﺮﻋﻴﺔ ﻻﺑ ﻦ‬
‫ﻣﻔﻠﺢ ‪.١٩٠/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٦٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺃﻱ ﻛﺘﺎﺏ ﺍﻟﺴﻴﺮ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ ‪ )٣٠٨/٦‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٠/١‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١١٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪»(٧‬ﺍﻟﻨﻬﺮ ﺍﻟﻔﺎﺋﻖ ﺑﺸﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ«‪ :‬ﻟﻺﻣﺎﻡ ﺳﺮﺍﺝ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻋﻤ ﺮ ﺑ ﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﷴ‪ ،‬ﺍﻟﻤ ﺼﺮﻱ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻧﺠﻴﻢ‪ ،‬ﻭﻫﻮ ﺃﺧﻮ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻧﺠﻴﻢ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪١٠٠٥‬ﻫ ـ‪ ،‬ﺫﻛ ﺮ ﻓﻴ ﻪ‪:‬‬
‫ﺃﻥ ﺍﻟﻜﻨ ﺰ ﺟﻤ ﻊ ﻏ ﺮﺭ ﻫ ﺬﺍ ﺍﻟﻔ ﻦ ﻭﻗﻮﺍﻋ ﺪﻩ‪ ،‬ﻓ ﺸﺮﺣﻪ‪ ،‬ﻭﺃﻭﺩﻉ ﻓﻴ ﻪ ﺣﻘ ﺎﺋﻖ ﻟﺒ ﺎﺏ ﺁﺭﺍء ﺍﻟﻤﺘﻘ ﺪﻣﻴﻦ‪،‬‬
‫ﻭﻓﻮﺍﺋ ﺪ ﺃﻓﻜ ﺎﺭ ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ‪ ،‬ﻗ ﺎﻝ‪ :‬ﻻ ﺳ ﻴﻤﺎ ﺷ ﻴﺨﻨﺎ ﺍﻷﺥ ﺯﻳ ﻦ ﺍﻟ ﺪﻳﻦ ﺧﺘ ﺎﻡ ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ‬
‫ﻣﺨﻄﻮﻁ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ ﺑﺎﺧﺘﺼﺎﺭ ﺃﻧﻔﻊ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﺠ ﻮﻫﺮ‬
‫ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٥١٦/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ‬
‫ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٧٩٦/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪ ،٣٩/٥‬ﻣﻌﺠﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.٢٧١/٧‬‬
‫)‪»(٨‬ﻣﻨﻴﺔ ﺍﻟﻤﻔﺘﻲ«‪ :‬ﻟﻴﻮﺳﻒ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ‪٦٣٨‬ﻫـ‪ ،‬ﻓﻘﻴﻪ ﺣﻨﻔﻲ‪ ،‬ﺳ ﻜﻦ ﺳ ﻴﻮﺍﺱ‬
‫ﺑﺘﺮﻛﻴﺎ ﻭﺍﺷﺘﻬﺮ ﺑﻜﺘﺎﺑﻪ ﻫﺬﺍ‪ ،‬ﻭﻟﻪ ﻏﻨﻴﺔ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﻭﻏﻨﻴﺔ ﺍﻟﻤﻔﺘﻲ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪،٢١٤/٨‬‬

‫‪٢٩١‬‬
‫ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻋﻦ "ﺍﻹﻣﺎﻡ"‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﻭﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟ ﺮﺩ‪ ،‬ﻭﻋ ﻦ "ﺃﺑ ﻲ ﻳﻮﺳ ﻒ"‪] :‬ﺃﻧ ﻪ‬
‫ﻳﺠﺒﺮ[)‪ (١‬ﺇﺫﺍ ﺧﺎﺻﻢ ﺍﻟﺤﺮﺑﻲ‪ ،‬ﻭﻟﻮ ﺩﺧﻞ ﺩﺍﺭﻧﺎ ﺑﺄﻣﺎﻥ ﻣﻊ ﻭﻟ ﺪﻩ ﻓﺒ ﺎﻉ ﺍﻟﻮﻟ ﺪ ﻻ ﻳﺠ ﻮﺯ ﻓ ﻲ‬
‫ﺍﻟﺮﻭﺍﻳ ﺎﺕ ﻛﻠﻬ ﺎ ﺍﻫ ـ‪ .‬ﻷﻥ ﺍﻟﻮﻟ ﺪ ﺩﺧ ﻞ ﺩﺍﺭﻧ ﺎ ﺑﺎﻷﻣ ﺎﻥ ﻭﻓ ﻲ ﺇﺟ ﺎﺯﺓ ﺑﻴﻌ ﻪ ﻧﻘ ﺾ ﺍﻷﻣ ﺎﻥ‬
‫ﻲ")‪.(٣)/ (٢‬‬
‫ﻱ" ﻋﻦ " ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠ ﱠ‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﻣﺎ ﻭﻗﻊ ﻓﻲ ﻋﺒﺎﺭﺓ ﺑﻌﻀﻬﻢ ﻣﻌﺰﻳﺎ ﺇﻟﻰ »ﻣﻨﻴﺔ ﺍﻟﻤﻔﺘﻲ« ﻣ ﻦ ﻗﻮﻟ ﻪ‪ :‬ﻋ ﻦ "ﺍﻹﻣ ﺎﻡ"‬
‫ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻭﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﺮﺩ‪ ،‬ﺻﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﻳﺠ ﻮﺯ ﺑﺤ ﺬﻑ ﻻ ﺍﻟﻨﺎﻓﻴ ﺔ)‪ (٤‬ﻛﻤ ﺎ ﻫ ﻮ‬
‫ﺑﺨﻂ "ﺷﻴﺨﻨﺎ" ﻭﺍﻟﺴﻴﺪ‬
‫ﺳ ﺑِﻳ ِﻝ‬ ‫ﻋﻠَ ﻰ َ‬ ‫ﻁﺋِ َﻬ ﺎ َﺣ َﺭﺍ ًﻣ ﺎ َ‬‫ﻋ ْﻥ َﻭ ْ‬ ‫ﻋﻠَ ﻰ ﺃ َ َﻣﺗِ ِﻪ ُﻣﻧ ﱠَﺯ ًﻫ ﺎ َ‬ ‫ﻋﻘَ َﺩ َ‬‫‪ =١٩٨‬ﺇﺫَﺍ َ‬
‫ﻑ َﻭ َﻛﺛِﻳ ًﺭﺍ َﻣ ﺎ ﻳَﻘَ ُﻊ َﻻ ِﺳ ﻳﱠ َﻣﺎ‬‫ﺙ ْﺍﻟ َﺣﺎ ِﻟ ُ‬ ‫ِﺍﻻ ْﺣﺗِ َﻣﺎ ِﻝ ﺃ َ ْﻭ َﻣ ْﺣﻠُﻭﻓًﺎ َ‬
‫ﻋﻠَ ْﻳ َﻬﺎ ِﺑ ِﻌﺗْ ِﻘ َﻬﺎ َﻭﻗَ ْﺩ َﺣﻧِ َ‬
‫ﺇﺫَﺍ ﺗ َ َﺩ َﺍﻭﻟَﺗْ َﻬﺎ ْﺍﻷ َ ْﻳﺩِﻱ‪،‬‬
‫ﻱ" ﻭﺍﻟ ﺪﻟﻴﻞ ﻋﻠﻴ ﻪ ﻗﻮﻟ ﻪ‪ :‬ﻭﻻ ﻳﺠﺒ ﺮ ﺃﻱ ﺍﻟﻤ ﺴﻠﻢ ﻋﻠ ﻰ ﺍﻟ ﺮﺩ ﺇﺫ ﻟ ﻮ ﻛ ﺎﻥ ﻏﻴ ﺮ‬ ‫"ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺟﺎﺋﺰ ﻷﺟﺒﺮ ﻋﻠﻴﻪ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﻣﺎ ﻗ ﺪﻣﻨﺎﻩ ﻋ ﻦ " ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠ ﱠ‬
‫ﻲ" ﻣ ﻦ ﺍﻟﺘﻌﻠﻴ ﻞ‪ .‬ﻛ ﺬﺍ ﻓﻴﻤ ﺎ‬
‫ﻋﻠﻘﻨﺎﻩ ﻋﻠﻰ "ﻣﻼ ﻣﺴﻜﻴﻦ"‪.‬‬
‫ﻋ ْﻥ َﻭ ْ‬
‫ﻁﺋِ َﻬ ﺎ َﺣ َﺭﺍ ًﻣ ﺎ ﺍﻟ ﺦ‪.‬ﻓﻴ ﻪ ﺃﻥ‬ ‫ﻋﻠَ ﻰ ﺃ َ َﻣﺗِ ِﻪ ُﻣﻧ ﱠَﺯ ًﻫ ﺎ َ‬ ‫‪  =١٩٨‬ﺇﺫَﺍ َ‬
‫ﻋﻘَ َﺩ َ‬
‫ﺍﻟﻤﺼﺮﺡ ﺑﻪ ﺣﺮﻣﺔ ﺍﻟﺘﺰﻭﺝ ﺑﺄﻣﺘﻪ ﻛﻤﺎ ﻓﻲ ﻣﺘﻦ »ﺍﻟﻜﻨﺰ« ﻣ ﻦ ﻓ ﺼﻞ ﺍﻟﻤﺤﺮﻣ ﺎﺕ)‪(٥‬؛ ﻷﻥ‬
‫ﻣﻠ ﻚ ﺍﻟﻤﻨﻔﻌ ﺔ ﺛﺎﺑ ﺖ ﻟﻠﻤ ﻮﻟﻰ ﻗﺒ ﻞ ﺍﻟﻨﻜ ﺎﺡ ﻓﻴﻠ ﺰﻡ ﺇﺛﺒ ﺎﺕ ﺍﻟﺜﺎﺑ ﺖ‪ ،‬ﻭﻳﺠ ﺎﺏ ﺑﻤ ﺎ ﻋﻠﻘﻨ ﺎﻩ ﻋﻠ ﻰ‬
‫"ﻣﻼ ﻣﺴﻜﻴﻦ")‪ (٦‬ﻣﻦ ﺃﻧﻪ‪ :‬ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣ ﻦ ﺣﺮﻣ ﺔ ﺍﻟﺘ ﺰﻭﺝ ﺑﺄﻣﺘ ﻪ ﺍﺳ ﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﻮﺑ ﺔ ﺑ ﻞ‬
‫ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺛﺒ ﻮﺕ ﺍﻟﻤﻬ ﺮ ﻓ ﻲ ﺫﻣ ﺔ ﺍﻟﻤ ﻮﻟﻰ ﻭﺑﻘ ﺎء ﺍﻟﻨﻜ ﺎﺡ ﺑﻌ ﺪ ﺍﻻﻋﺘ ﺎﻕ‬
‫ﻭﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﻋﻠﻴﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ »ﺑﺤﺮ«)‪ .(٧‬ﻛﻮﺟﻮﺏ ﺍﻟﻘﺴﻢ ﻟﻬ ﺎ ﻭﻋ ﺪﻫﺎ ﻋﻠﻴ ﻪ ﺧﺎﻣ ﺴﺔ‬
‫]ﻭﺛﺒﻮﺕ ﻧﺴﺐ ﻭﻟﺪﻫﺎ ﺑﺪﻭﻥ ﺩﻋﻮﺍﻩ ﻭﻻ ﻳﺨﻔﻰ ﻣﺎ ﻓﻲ ﻋﺪﻡ ﻋﺪﻫﺎ ﻋﻠﻴﻪ ﺧﺎﻣﺴﺔ[)‪ (٨‬ﻭﻧﺤ ﻮﻩ‬
‫ﻓﻲ ﻋﺪﻡ ﺍﻻﺣﺘﻴﺎﻁ »ﺷﺮﻧﺒﻼﻟﻴﺔ)‪.(١٠)«(٩‬‬

‫ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪ ،٢٧٠/١٣‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٨٨٧/٢‬‬
‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(٢‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪.٣٠٨/٢‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ /١٠٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٤‬ﻧﻘﻞ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻓ ﻲ ﺣﺎﺷ ﻴﺘﻪ ﺍﻟﻌﺒ ﺎﺭﺓ ﻋ ﻦ ﺍﻟﻨﻬ ﺮ ﻭﻋ ﻦ ﻣﻨﻴ ﺔ ﺍﻟﻤﻔﺘ ﻲ ﻛﻤ ﺎ ﻫ ﻲ ﺑﻌ ﺪﻡ ﺣ ﺬﻑ ) ﻻ(‬
‫ﺍﻟﻨﺎﻓﻴﺔ‪ .‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٦٠/٤‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﻨﺰ ﻓﻲ ﺃﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪.٩٨/٣‬‬
‫)‪(٦‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٩/٢‬‬
‫)‪(٧‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٠٩/٣‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٩‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.٣٣٣/١‬‬
‫)‪»(١٠‬ﺍﻟﺸﺮﻧﺒﻼﻟﻴﺔ «‪ :‬ﻟﻺﻣﺎﻡ ﺣ ﺴﻦ ﺑ ﻦ ﻋﻤ ﺎﺭ ﺑ ﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻟ ﺸﺮﻧﺒﻼﻟﻲ ﺍﻟﻮﻓ ﺎﺋﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ‬
‫‪١٠٦٩‬ﻫـ‪ ،‬ﻣﻦ ﻣ ﺼﻨﻔﺎﺗﻪ ﺍﻟﻜﺜﻴ ﺮﺓ‪ :‬ﻧ ﻮﺭ ﺍﻹﻳ ﻀﺎﺡ‪ ،‬ﻭﺷ ﺮﺡ ﻣﻨﻈﻮﻣ ﺔ ﺍﺑ ﻦ ﻭﻫﺒ ﺎﻥ‪ ،‬ﻭﺣﺎﺷ ﻴﺔ ﻋﻠ ﻰ‬

‫‪٢٩٢‬‬
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‫ﻭﻗﻮﻟﻪ‪ :(١)/‬ﻓﻲ »ﺍﻟﺒﺤﺮ« ﺑﻞ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ ﺃﻱ ﺃﻧﻪ ﻻ ﻳﺘﺮﺗﺐ ﻣﺎ ﻳﺘﺮﺗ ﺐ‬

‫ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺗﻘﺪﻣﺖ ﻛﻤﺎ ﻓﻲ "ﺍﻟﻘﻬﺴﺘﺎﻧﻲ")‪.(٢‬‬
‫ﻭﺍﻋﻠ ﻢ ﺃﻥ ﻣ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ﺗﻌﻠﻴ ﻞ ﺣﺮﻣ ﺔ ﺍﻟﺘ ﺰﻭﺝ ﺑﺄﻣﺘ ﻪ ﺑ ﺄﻥ ﻣﻠ ﻚ ﺍﻟﻤﻨﻔﻌ ﺔ)‪ (٣‬ﺛﺎﺑ ﺖ‬
‫ﻟﻠﻤﻮﻟﻰ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻠﺰﻡ ﺇﺛﺒﺎﺕ ﺍﻟﺜﺎﺑﺖ ﻻ ﻳﺘﺠﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻬﺎ‪ (٤)/‬ﻟﻪ ﻣﻊ ﺃﻧﻪ ﻻ ﻓ ﺮﻕ‬
‫)‪(٥‬‬
‫ﻓﻲ ﺍﻟﺤﺮﻣﺔ ﺑﻴﻦ ﻣﺎ ﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﻟﻪ ﺃﻭ ﺑﻌﻀﻬﺎ ﻓﻤ ﺎ ﻓ ﻲ »ﺍﻟﻨﻬ ﺮ« ﻣ ﻦ ﻗﻮﻟ ﻪ‪ :‬ﻭﺣ ﺮﻡ‬
‫ﺃﻳﻀﺎ ً ﺃﻣﺘﻪ ﻭﻟﻮ ﻛﺎﻥ ]ﻟﻪ[)‪ (٦‬ﻓﻴﻬﺎ ﺟﺰء ﻟﻺﺟﻤﺎﻉ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﺃﺣﺴﻦ‪.‬‬
‫ﻋﻠ َ ﻰ َ‬
‫ﺳ ﺑِﻳ ِﻝ ِﺍﻻ ْﺣﺗِ َﻣ ﺎ ِﻝ‪.‬‬ ‫ﻋ ْﻥ َﻭ ْ‬
‫ﻁﺋِ َﻬ ﺎ َﺣ َﺭﺍ ًﻣ ﺎ َ‬ ‫ﻋﻠَﻰ ﺃ َ َﻣﺗِ ِﻪ ُﻣﻧ ﱠَﺯ ًﻫ ﺎ َ‬ ‫‪ ‬ﺇﺫَﺍ َ‬
‫ﻋﻘَ َﺩ َ‬
‫ﻓﻬﻮ ﺣﺴﻦ ﺍﻟﺦ‪.‬ﻓﻴﻪ ﺃﻧﻬ ﻢ ﻣ ﺼﺮﺣﻮﻥ ﺑﺤﺮﻣ ﺔ ﻧﻜ ﺎﺡ ﺃﻣﺘ ﻪ ﻟﻺﺟﻤ ﺎﻉ ﻋﻠ ﻰ ﺑﻄﻼﻧ ﻪ‪،‬ﻻ ﻳﻘ ﺎﻝ‬
‫ﻓﻌﻠ ﻰ ﻫ ﺬﺍ ﺍﻻﺣﺘﻴ ﺎﻁ ﻓ ﻲ‪ (٧)/‬ﻋ ﺪﻡ ﺗ ﺰﻭﺝ ﻣ ﺸﺘﺮﻳﺘﻪ ﻟﻈﻬ ﻮﺭ ﺍﻟﻤﻠ ﻚ‪ ،‬ﻓﻴ ﺸﻜﻞ ﺑﻘ ﻮﻟﻬﻢ ﻟ ﻮ‬
‫ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﻳﺘﺰﻭﺟﻬﺎ‬
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‫ﺍﺣﺘﻴﺎﻁﺎ)‪(٨‬؛ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻟﻮ ﺻ ﺢ ﺍﻟﻤﻠ ﻚ ﻓ ﻲ ﺻ ﻮﺭﺓ ﺍﻟﺘ ﺰﻭﺝ ﻟﻜ ﺎﻥ ﺍﻟﺤ ﺮﺍﻡ ﺍﻟ ﺬﻱ ﺍﺭﺗﻜﺒ ﻪ‬
‫ﻓﻌﻞ ﺍﻟﺘ ﺰﻭﺝ ﻟ ﻪ ﻋ ﺬﺭ ﻭﻫ ﻮ ﺍﻟﺘﺤ ﺮﺯ ﻋ ﻦ ﺍﻟﺰﻧ ﺎ‪ ،‬ﻭﻟ ﻮ ﻟ ﻢ ﻳ ﺼﺢ ﺍﻟﻤﻠ ﻚ ﻓ ﻲ ﺻ ﻮﺭﺓ ﻋ ﺪﻡ‬
‫ﺍﻟﺘﺰﻭﺝ ﻟﻜﺎﻥ ﺍﻟﺤﺮﺍﻡ ﺍﻟﺬﻱ ﺍﺭﺗﻜﺒﻪ ﺍﻟﺰﻧﺎ ﻭﻻ ﻋﺬﺭ ﻟﻪ؛ ﺇﺫ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺗﺮﻛ ﻪ ﺇﻳ ﺎﻩ‬
‫ﻟﺤﺮﻣﺘﻪ ﻓﺤﺮﻣﺔ ﺍﻟﺰﻧﺎ ﺃﺷﺪ ﻣﻨﻬ ﺎ‪ ،‬ﻓﺎﻻﺣﺘﻴ ﺎﻁ ﻓ ﻲ ﺍﻟﺘ ﺰﻭﺝ ﻻ ﻓ ﻲ ﺗﺮﻛ ﻪ ﻛ ﺬﺍ ﺑﺨ ﻂ "ﺧﻠﻴ ﻞ‬
‫ﺸِﻲ" ﻣﻌﺰﻳ ﺎ "ﻻﺑ ﻦ ﻛﻤ ﺎﻝ ﺑﺎﺷ ﺎ")‪ (٩‬ﻓ ﻲ »ﺍﻹﻳ ﻀﺎﺡ‬ ‫ﺃﻓﻨ ﺪﻱ" ﺗﻠﻤﻴ ﺬ "ﺍﻟ ُﻤ َﺤ ّ‬

‫ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ‪ ،‬ﻭﻫ ﻲ ﺍﻟﺘ ﻲ ﺗ ﺴﻤﻰ ﺑﺎﻟ ﺸﺮﻧﺒﻼﻟﻴﺔ‪ ،‬ﻭﺍﺳ ﻤﻬﺎ‪ ) :‬ﻏﻨﻴ ﺔ ﺫﻭﻱ ﺍﻷﺣﻜ ﺎﻡ ﻓ ﻲ ﺑﻐﻴ ﺔ ﺩﺭﺭ‬
‫ﺍﻟﺤﻜ ﺎﻡ (‪ ،‬ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٠٨/٢‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪ ،٢٦٥/٣‬ﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١١١٧/١‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٣٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪"(٢‬ﺍﻟﻘﻬﺴﺘﺎﻧﻲ"‪ :‬ﺍﻹﻣﺎﻡ ﺷﻤﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﷴ ﺑﻦ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﺨﺮﺳﺎﻧﻲ ﺍﻟﻘﻬ ﺴﺘﺎﻧﻲ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳ ﻨﺔ ‪٩٦٢‬ﻫ ـ‪ .‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺟ ﺎﻣﻊ ﺍﻟﺮﻣ ﻮﺯ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻨﻘﺎﻳ ﺔ‪ ،‬ﺟ ﺎﻣﻊ ﺍﻟﻤﺒ ﺎﻧﻲ ﻓ ﻲ ﺷ ﺮﺡ ﻓﻘ ﻪ‬
‫ﺍﻟﻜﻴ ﺪﺍﻧﻲ‪ ،‬ﻭﺷ ﺮﺡ ﻣﻘﺪﻣ ﺔ ﺍﻟ ﺼﻼﺓ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٠٢/١‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٣٣/٧‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٧٩/٩‬‬
‫)‪(٣‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﺍﻟﻤﺘﻌﺔ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٦٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻭﺣﺮﺍﻡ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١١٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ( ﻟﻼﺣﺘﻴﺎﻁ‪.‬‬
‫)‪"(٩‬ﺍﺑ ﻦ ﻛﻤ ﺎﻝ ﺑﺎﺷ ﺎ"‪ :‬ﻫ ﻮ ﺃﺣﻤ ﺪ ﺑ ﻦ ﺳ ﻠﻴﻤﺎﻥ ﺑ ﻦ ﻛﻤ ﺎﻝ ﺑﺎﺷ ﺎ‪ ،‬ﺷ ﻤﺲ ﺍﻟ ﺪﻳﻦ‪ .‬ﻗ ﺎﺽ ﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎء‬

‫‪٢٩٣‬‬
 ‫ﻭﺍﻹﺻﻼﺡ«)‪.(٢)/(١‬‬
‫ﻭﺃﻗ ﻮﻝ ﻓ ﻲ ﻗﻮﻟ ﻪ)‪ :(٣‬ﻻ ﻳﻘ ﺎﻝ ﺍﻟ ﺦ‪ .‬ﻧﻈ ﺮ ﻅ ﺎﻫﺮ ﻟﻤ ﺎ ﻗ ﺪﻣﻨﺎﻩ ﻣ ﻦ ﺃﻧ ﻪ ﻟ ﻴﺲ ﺍﻟﻤ ﺮﺍﺩ‬
‫ﺑﺎﻟﺤﺮﻣﺔ‪ :‬ﺍﻟﺤﺮﻣﺔ ﺍﻟﺘ ﻲ ﻳﺘﺮﺗ ﺐ ﻋﻠﻴﻬ ﺎ ﺍﺳ ﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﻮﺑ ﺔ‪ ،‬ﻓ ﻼ ﻭﺭﻭﺩ ﻟﻬ ﺬﺍ ﺍﻹﺷ ﻜﺎﻝ ﻣ ﻦ‬
‫ﺃﺻﻠﻪ‪ ،‬ﻓﺘﺪﺑﺮ‪.‬‬
‫ﺍﻟﻼ ِﺗﻲ ﻳُ ْﺟﻠَﺑْﻥَ ْﺍﻟﻳَ ْﻭ َﻡ ِﻣ ﻥ‬
‫ﺳ َﺭ ِﺍﺭﻱ ﱠ‬ ‫ﻁ َء ﺍﻟ ﱠ‬‫ﺷﺎ ِﻓ ِﻌﻳﱠ ِﺔ ِﻣ ْﻥ ﺃ َ ﱠﻥ َﻭ ْ‬ ‫ﺽ ﺍﻟ ﱠ‬ ‫ﻓَ َﻣﺎ َﻭﻗَ َﻊ ِﻟﺑَ ْﻌ ِ‬
‫ﺍﻹ َﻣ ِﺎﻡ َﻣ ْﻥ‬‫ﺏ ﻓِﻲ ْﺍﻟ َﻣﻐَﺎﻧِ ِﻡ ِﻣ ْﻥ ِﺟ َﻬ ِﺔ ْ ِ‬ ‫ﺻ َ‬‫ﻭﻡ‪َ ،‬ﻭ ْﺍﻟ ِﻬ ْﻧ ِﺩ َﻭﺍﻟﺗ ﱡ ْﺭ ِﻙ َﺣ َﺭﺍ ٌﻡ‪ ،‬ﱠﺇﻻ ﺃ َ ْﻥ ﻳَ ْﻧﺗ َ ِ‬‫ﺍﻟﺭ ِ‬
‫ﱡ‬
‫ﺻ َﻝ ﻗِ ْﺳ َﻣﺔٌ ِﻣ ْﻥ ُﻣ ْﺣ ِﻛ ٍﻡ‬‫ﻅ ْﻠ ٍﻡ‪ ،‬ﺃ َ ْﻭ ﺗ َ ْﺣ ُ‬ ‫ﻏﻳ ِْﺭ َﺣﻳْﻑٍ َﻭ َﻻ ُ‬ ‫ﻳُ ْﺣ ِﺳ ُﻥ ﻗِ ْﺳ َﻣﺗ َ َﻬﺎ ﻓَﻳَ ْﻘ ِﺳ ُﻣ َﻬﺎ ِﻣ ْﻥ َ‬
‫ﻖ‪،‬‬ ‫ﺎﺿﻲ‪ ،‬ﺃ َ ْﻭ ْﺍﻟ ُﻣ ْﻌﺗِ ِ‬ ‫ﻖ ِﺑﺈ ِ ْﺫ ِﻥ ْﺍﻟﻘَ ِ‬
‫‪ =١٩٩‬ﺃ َ ْﻭ ﻳَﺗَﺯَ ﱠﻭ َﺝ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌﺗْ ِ‬
‫ﺎﺿ ﻲ‪ ،‬ﺃ َ ْﻭ ْﺍﻟ ُﻣ ْﻌ ِﺗ ِ‬
‫ﻖ‪ .‬ﻭﻗ ﻊ ﻓ ﻲ‬ ‫ﻖ ِﺑ ﺈِ ْﺫ ِﻥ ْﺍﻟﻘَ ِ‬
‫‪ : =١٩٩‬ﺃ َ ْﻭ ﻳَﺗ َ ﺯَ ﱠﻭ َﺝ ﺑَ ْﻌ َﺩ ْﺍﻟ ِﻌﺗْ ِ‬
‫ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺗﺰﻭﺝ ﺑﻠﻔﻆ ﺍﻟﻔﻌﻞ ﺍﻟﻤﺒﻨﻲ ﻟﻠﻤﺠﻬﻮﻝ ﻓﻴﻜﻮﻥ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﻳﺤﺼﻞ‪ ،‬ﻓﻬﻮ ﻣ ﻦ‬
‫ﻋﻄ ﻒ ﺍﻟﻔﻌ ﻞ ﻋﻠ ﻰ ﺍﻟﻔﺎﻋ ﻞ‪ ،‬ﻭﺃﻣ ﺎ ﻣ ﺎ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ ﻣ ﻦ ﻗﻮﻟ ﻪ‪ :‬ﺃﻭ ﺗ ﺰﻭﻳﺞ ﺑﻠﻔ ﻆ‬
‫ﺍﻟﻤﺼﺪﺭ ﻓﻴﻜﻮﻥ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﻗﺴﻤﺔ)‪ (٤‬ﻣ ﻦ ﻗﻮﻟ ﻪ‪ :‬ﺃﻭ ﻳﺤ ﺼﻞ ﻗ ﺴﻤﺔ‪ ،‬ﻓﻬ ﻮ ﻣ ﻦ ﻋﻄ ﻒ‬
‫ﺍﻟﻤﺼﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺼﺪﺭ‪.‬‬
‫ﻖ‪ .‬ﻭﺟﻪ ﺍﺷﺘﺮﺍﻁ ﺇﺫﻧﻬﻤﺎ ﻣﻌﺎ ﺍﺣﺘﻤﺎﻝ ﻛﻮﻧﻬ ﺎ ﻓ ﻲ‬ ‫ﺎﺿﻲ‪ ،‬ﺃ َ ْﻭ ْﺍﻟ ُﻣ ْﻌﺗِ ِ‬
‫ﻭﻗﻮﻟﻪ‪ِ :‬ﺑﺈِ ْﺫ ِﻥ ْﺍﻟﻘَ ِ‬
‫ﺍﻷﺻ ﻞ ﺭﻗﻴﻘ ﺔ ﺗﺜﺒ ﺖ ﺣﺮﻳﺘﻬ ﺎ ﺑ ﺎﻟﻌﺘﻖ‪ ،‬ﻭﻳﺤﺘﻤ ﻞ ﺃﻥ ﺗﻜ ﻮﻥ ﺣﺮﻳﺘﻬ ﺎ ﺛﺎﺑﺘ ﺔ ﻗﺒ ﻞ ﺍﻟﻌﺘ ﻖ‪،‬‬
‫ﻓﺒ ﺎﻟﻨﻈﺮ ﻟﻼﺣﺘﻤ ﺎﻝ ﺍﻷﻭﻝ ﺍﺷ ﺘﺮﻁ ﺇﺫﻥ ﺍﻟﻤﻌﺘ ﻖ‪ ،‬ﻭﺑ ﺎﻟﻨﻈﺮ ﺇﻟ ﻰ ﺍﻻﺣﺘﻤ ﺎﻝ ﺍﻟﺜ ﺎﻧﻲ ﺍﺷ ﺘﺮﻁ‬
‫ﺇﺫﻥ ﺍﻟﻘﺎﺿﻲ ﻟﻌ ﺪﻡ ﻭﺟ ﻮﺩ ﻭﻟ ﻲ ﻟﻬ ﺎ ﻭﻅ ﺎﻫﺮ ﺇﻁﻼﻗ ﻪ ﺃﻥ ﺍﺷ ﺘﺮﺍﻁ ﺇﺫﻥ ﺍﻟﻘﺎﺿ ﻲ ﻭﺍﻟﻤﻌﺘ ﻖ‬

‫ﺑﺎﻟﺤﺪﻳﺚ ﻭﺭﺟﺎﻟﻪ‪.‬ﻗﺎﻝ ﺍﻟﺘﺎﺟﻲ‪ :‬ﻗﻠﻤ ﺎ ﻳﻮﺟ ﺪ ﻓ ﻦ ﻣ ﻦ ﺍﻟﻔﻨ ﻮﻥ ﻭﻟ ﻴﺲ ﻻﺑ ﻦ ﻛﻤ ﺎﻝ ﺑﺎﺷ ﺎ ﻣ ﺼﻨﻒ ﻓﻴ ﻪ‪.‬‬

‫ﺗﺮﻛﻲ ﺍﻷﺻﻞ‪ ،‬ﻣﺴﺘﻌﺮﺏ‪ .‬ﺗﻌﻠﻢ ﻓﻲ ﺃﺩﺭﻧﺔ‪ ،،‬ﺛﻢ ﺻﺎﺭ ﻣﻔﺘﻴﺎ ﺑﺎﻷﺳﺘﺎﻧﺔ ﺇﻟ ﻰ ﺃﻥ ﻣ ﺎﺕ ﺳ ﻨﺔ ‪٩٤٠‬ﻫ ـ‪.‬‬
‫ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ )) :‬ﺇﻳﻀﺎﺡ ﺍﻹﺻﻼﺡ ((‪،‬ﻓﻲ ﻓﻘﻪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻭ)) ﺗﻐﻴﻴ ﺮ ﺍﻟﺘﻨﻘ ﻴﺢ (( ﻓ ﻲ ﺃﺻ ﻮﻝ ﺍﻟﻔﻘ ﻪ‪،‬‬
‫ﻭﻣﺠﻤﻮﻋﺔ ﺭﺳ ﺎﺋﻞ ﺗ ﺸﺘﻤﻞ ﻋﻠ ﻰ ‪ ٣٦‬ﺭﺳ ﺎﻟﺔ‪،‬ﻭ)) ﻁﺒﻘ ﺎﺕ ﺍﻟﻔﻘﻬ ﺎء ((‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺒﻬﻴ ﺔ ﻟﻌﺒ ﺪ‬
‫ﺍﻟﺤ ﻲ ﺍﻟﻠﻜﻨ ﻮﻱ ‪ ،/٢١/‬ﻭﺍﻟ ﺸﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻧﻴ ﺔ ‪ ،٢٢٦/١‬ﺍﻟﻜﻮﺍﻛ ﺐ ﺍﻟ ﺴﺎﺋﺮﺓ ‪ ،١٠٧/٢‬ﻭ ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪.١٣٣/١‬‬
‫)‪»(١‬ﺍﻹﻳﻀﺎﺡ ﻭﺍﻹﺻﻼﺡ«‪ :‬ﻭﻫﻮ »ﺇﺻﻼﺡ ﺍﻟﻮﻗﺎﻳ ﺔ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ« ﻟﻠﻤ ﻮﻟﻰ ﺷ ﻤﺲ ﺍﻟ ﺪﻳﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﻬﻴﺮ‪ :‬ﺑﺎﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٩٤٠‬ﻫـ‪ ،‬ﻏﻴﱠﺮ ﻣﺘﻦ ) ﺍﻟﻮﻗﺎﻳﺔ ( ﺛ ﻢ ﺷ ﺮﺣﻪ ﻭﺳ ﻤﺎﻩ‪:‬‬
‫) ﺍﻹﻳﻀﺎﺡ ( ﺫﻛﺮ ﻓﻴﻪ‪ :‬ﺃﻥ ) ﺍﻟﻮﻗﺎﻳﺔ ( ﻟﻤﺎ ﻛﺎﻥ ﻛﺘﺎﺑﺎ ً ﺣﺎﻭﻳﺎ ً ﻟﻤﻨﺘﺨﺐ ﻛﻞ ﻣﺰﻳﺪ ﺇﻻ ﺃﻥ ﻓﻴﻪ ﻧﺒ ﺬﺍ ً ﻣ ﻦ‬
‫ﻣﻮﺍﺿﻊ ﺳﻬﻮ ﻭﺯﻟﻞ ﻭﺧﺒﻂ ﻭ ﺧﻠﻞ ﺃﺭﺍﺩ ﺗﺼﺤﻴﺤﻪ ﻭﺗﻨﻘﻴﺤﻪ ﺑﻨﻮﻉ ﺗﻐﻴﺮ ﻓﻲ ﺃﺻﻞ ﺍﻟﺘﻌﺒﻴﺮ ﻭﺗﻜﻤﻴﻠ ﻪ‬
‫ﺑﺒﻌﺾ ﺣﺬﻑ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﻭﺗﺒﺪﻳﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٠٩/١‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‬
‫‪.١٣٣/١‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٠٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺏ(‪.‬‬
‫)‪(٣‬ﺍﻟﻀﻤﻴﺮ ﻓﻲ ﻗﻮﻟﻪ ﻳﻌﻮﺩ ﻟﺨﻠﻴﻞ ﺃﻓﻨﺪﻱ‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻗﺴﻤﻪ‪.‬‬

‫‪٢٩٤‬‬
‫ﺷﺎﻣﻞ‪ (١)/‬ﻟﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻟﻐ ﺔ ﻭﻫ ﺬﺍ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺬﻫﺒﻬﻢ)‪ ،(٢‬ﻭﺃﻣ ﺎ ﻋﻨ ﺪﻧﺎ‪ :‬ﻓﻴﻨﺒﻐ ﻲ ﺍﻻﻛﺘﻔ ﺎء‬
‫ﺑﺈﺫﻧﻬﺎ؛ ﺣﻴﺚ ﻛﺎﻧ ﺖ ﺑﺎﻟﻐ ﺔ‪ ،‬ﻓ ﺈﻥ ﻛﺎﻧ ﺖ ﻗﺎﺻ ﺮﺓ ﻓ ﻼ ﺑ ﺪ ﻣ ﻦ ﺇﺫﻧﻬﻤ ﺎ ﻣﻌ ﺎ ﻟﻤ ﺎ ﺫﻛﺮﻧ ﺎﻩ ﻣ ﻦ‬
‫ﺍﻻﺣﺘﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ‪ :(٣)/‬ﺃﻭ ﺗﺰﻭﺝ ﺗﺰﻭﻳﺠﻬﺎ ﻣﻦ ﻧﻔ ﺲ ﺍﻟﻤﻌﺘ ﻖ ﻛﻤ ﺎ‬
‫ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ ﻓ ﻼ ﻣﻌﻨ ﻰ ﻻﺷ ﺘﺮﺍﻁ ﺇﺫﻥ ﺍﻟﻤﻌﺘ ﻖ ﺑ ﻞ ﻳﻨﺒﻐ ﻲ ﺍﻻﻛﺘﻔ ﺎء ﺑﻤﺒﺎﺷ ﺮﺗﻪ ﺍﻟﻌﻘ ﺪ‬
‫ﺣﺘﻰ ﻟﻮ ﻗﺎﻝ‪ :‬ﺍﺷﻬﺪﻭﺍ ﺃﻧﻲ ﺯﻭﺟﺘﻬﺎ ﻣﻦ ﻧﻔﺴﻲ‪ .‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ ﺼﺢ ﻗﻴﺎﺳ ﺎ ﻋﻠ ﻰ ﻣ ﺎ ﺻ ﺮﺣﻮﺍ‬
‫ﺑﻪ ﻣﻦ ﺃﻥ ﻻﺑﻦ ﺍﻟﻌﻢ ﺃﻥ‬
‫‪.........................................................................................‬‬
‫)‪(٥‬‬
‫ﻳﺰﻭﺝ)‪ (٤‬ﺑﻨﺖ ﻋﻤﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﻫ ﺬﺍ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺬﻫﺒﻨﺎ ﻅ ﺎﻫﺮ‪ ،‬ﻭﺃﻣ ﺎ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺬﻫﺒﻬﻢ‪/‬‬
‫ﻓﻼ ﺑﺪ ﻣﻨﻪ)‪ ،(٦‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﺄﻣﺮ ﺷﺨ ﺼﺎ ﻟﻴﻌﻘ ﺪ ﻟ ﻪ ﻋﻠﻴﻬ ﺎ ﺣﺘ ﻰ ﻟ ﻮ ﺑﺎﺷ ﺮ ﺍﻟﻌﻘ ﺪ ﺑﻨﻔ ﺴﻪ ﻟ ﻢ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٣٩‬ﺍ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﺃﻱ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٦٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻳﺘﺰﻭﺝ‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٢٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫ﺨﺺ‬
‫ٌ‬ ‫)‪(٦‬ﻣﺴﺄﻟﺔ)) ﺗﻮﻟﻲ ﺷﺨﺺ ﻁﺮﻓﻲ ﺍﻟﻌﻘﺪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ((‪ :‬ﻳﺠﻮﺯ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ﺃﻥ ﻳﺘ ﻮﻟﻰ ﺷ‬
‫ﻁﺮﻓﻲ ﺍﻟﻌﻘﺪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺘﺎﻟﻲ‪ :‬ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻮﻟﻰ ﻁﺮﻓ ﻲ ﻋﻘ ﺪ ﺍﻟﻨﻜ ﺎﺡ‬
‫ﻭﺍﺣﺪ ﺑﺈﻳﺠﺎﺏ ﻳﻘ ﻮﻡ ﻣﻘ ﺎﻡ ﺍﻟﻘﺒ ﻮﻝ ﻓ ﻲ ﺧﻤ ﺲ ﺻ ﻮﺭ‪ :‬ﻛ ﺄﻥ ﻛ ﺎﻥ ﻭﻟﻴ ﺎً‪ ،‬ﺃﻭ ﻭﻛ ﻴﻼً ﻣ ﻦ ﺍﻟﺠ ﺎﻧﺒﻴﻦ‪ ،‬ﺃﻭ‬
‫ﺃﺻﻴﻼً ﻣﻦ ﺟﺎﻧﺐ ﻭﻭﻛﻴﻼً‪ ،‬ﺃﻭ ﻭﻟﻴﺎ ً ﻣﻦ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻭﻟﻴﺎ ً ﻣﻦ ﺟﺎﻧﺐ ﻭﻛﻴﻼً ﻣﻦ ﺁﺧﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﺠﻮﺯ ﻻﺑﻦ ﻋﻢ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻛﻠﺘﻪ ﻋﻠﻰ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻭﻋ ﻴﻦ ﻧﻔ ﺴﻪ ﻟﻤﻮﻛﻠﺘ ﻪ ﻭﺭﺿ ﻴﺖ‬
‫ﺑﻪ‪ ،‬ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻣﻦ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ ﺗﺰﻭﺟﺘﻚ ﺑﻜﺬﺍ ﻣﻦ ﺍﻟﻤﻬﺮ ﻭﻻ ﻳﺤﺘﺎﺝ ﻟﻘﺒﻮﻝ ﺑﻌ ﺪ ﻫ ﺬﺍ ؛ ﻟﺘ ﻮﻟﻲ ﺍﺑ ﻦ‬
‫ﺍﻟﻌ ﻢ ﺍﻹﻳﺠ ﺎﺏ ﻭﺍﻟﻘﺒ ﻮﻝ‪ ،‬ﻋﻠ ﻰ ﺃﻥ ﺗﺮﺿ ﻰ ﺍﻟﺰﻭﺟ ﺔ ﺑ ﺎﻟﻤﻬﺮ ﺍﻟ ﺬﻱ ﺳ ﻤﺎﻩ ﻭﻳ ﺸﻬﺪ ﻋ ﺪﻻﻥ ﻋﻠ ﻰ‬
‫ﺗﺰﻭﻳﺠﻬﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻣﺜﻞ ﺍﺑﻦ ﺍﻟﻌﻢ ﺍﻟﺤﺎﻛﻢ ﻭﺍﻟﻮﺻﻲ ﻭﺍﻟﻜﺎﻓﻞ ﻭﻭﻟﻲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﻠﺠﺪ ﺗﻮﻟﻲ ﻁﺮﻓﻲ ﻋﻘﺪ ﺗﺰﻭﻳﺞ ﺑﻨ ﺖ ﺍﺑﻨ ﻪ ﺑ ﺎﺑﻦ ﺍﺑﻨ ﻪ ﺍﻵﺧ ﺮ‪ ،‬ﻭﻳ ﺼﺢ ﺍﻟﻨﻜ ﺎﺡ ﻓ ﻲ‬
‫ﺍﻷﺻﺢ ﻟﻘﻮﺓ ﻭﻻﻳﺔ ﺍﻟﺠﺪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﺼﺢ ﻷﻥ ﺧﻄ ﺎﺏ ﺍﻹﻧ ﺴﺎﻥ ﻣ ﻊ ﻧﻔ ﺴﻪ ﻻ ﻳﻨ ﺘﻈﻢ‪ .‬ﻭﻻ ﻳﺠ ﻮﺯ‬
‫ﻟﻮﺍﺣ ﺪ ﻣ ﻦ ﺍﻷﻭﻟﻴ ﺎء ﻏﻴ ﺮ ﺍﻟﺠ ﺪ ﺗ ﻮﻟﻲ ﺍﻟﻄ ﺮﻓﻴﻦ ﻓ ﻲ ﻋﻘ ﺪ ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﻓ ﻼ ﻳ ﺰﻭﺝ ﻭﺍﺣ ﺪ ﻣ ﻦ ﺍﻷﻭﻟﻴ ﺎء‬
‫ﻣﻮﻟﻴﺘﻪ ﻟﻨﻔﺴﻪ ﺑﺘﻮﻟﻴﻪ ﺍﻟﻄﺮﻓﻴﻦ ﺑﻞ ﻳﺰﻭﺟﻪ ﺑﻬﺎ ﻧﻈﻴ ﺮﻩ ﻓ ﻲ ﺩﺭﺟﺘ ﻪ ﻭﻳﻘﺒ ﻞ ﻫ ﻮ ﻟﻨﻔ ﺴﻪ ﻓ ﻼ ﻭﻻﻳ ﺔ ﺑ ﻪ‬
‫ﺣﻴﻨﺌﺬ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﻣﻦ ﻫﻮ ﻓﻲ ﺩﺭﺟﺘﻪ ﺯﻭﺟﻬﺎ ﻟﻪ ﺍﻟﻘﺎﺿﻲ‪.‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﻭﻟ ﻲ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟﺘ ﻲ ﻳﺤ ﻞ ﻟ ﻪ ﻧﻜﺎﺣﻬ ﺎ ﻭﻫ ﻮ ﺍﺑ ﻦ ﺍﻟﻌ ﻢ‪ ،‬ﺃﻭ ﺍﻟﻤ ﻮﻟﻰ‪ ،‬ﺃﻭ ﺍﻟﺤ ﺎﻛﻢ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺇﺫﺍ ﺃﺫﻧﺖ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﺗﻮﻟﻴﻪ ﻁﺮﻓﻲ ﺍﻟﻌﻘﺪ ﺭﻭﺍﻳﺘ ﺎﻥ‪ :‬ﺇﺣ ﺪﺍﻫﻤﺎ‪ :‬ﻟ ﻪ ﺫﻟ ﻚ‬
‫؛ ﻟﻤ ﺎ ﺭﻭﻯ ﺍﻟﺒﺨ ﺎﺭﻱ ﺗﻌﻠﻴﻘ ﺎ ﺃﻥ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺑ ﻦ ﻋ ﻮﻑ ﻗ ﺎﻝ ﻷﻡ ﺣﻜ ﻴﻢ‪ :‬ﺃﺗﺠﻌﻠ ﻴﻦ ﺃﻣ ﺮﻙ ﺇﻟ ﻲ ؟‬
‫ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺗﺰﻭﺟﺘﻚ‪ ،‬ﻭﻷﻧﻪ ﻳﻤﻠﻚ ﺍﻹﻳﺠﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﻓﺠﺎﺯ ﺃﻥ ﻳﺘﻮﻻﻫﻤﺎ‪ .‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﻳﺠﻮﺯ‬
‫ﻳﻮﻛ ﻞ ﺭﺟ ﻼ ﻳﺰﻭﺟ ﻪ ﺇﻳﺎﻫ ﺎ ﺑﺈﺫﻧﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬ ‫ﺃﻥ ﻳﺘ ﻮﻟﻰ ﻁﺮﻓ ﻲ ﺍﻟﻌﻘ ﺪ ﻭﻟﻜ ﻦ‬
‫ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٣١/٢‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ = = ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٣٢/٢‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ‬
‫ﻟﻠﺤﻄ ﺎﺏ ‪ ،٤٣٢/٣‬ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪ ،١٩٠/٣‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ‬
‫ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،١٣٤/٣‬ﺣﺎﺷﻴﺘﺎ ﻗﻠﻴﻮﺑﻲ ﻭﻋﻤﻴﺮﺓ ﻋﻠﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ‬

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 ‫ﻳﺼﺢ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ‬
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‫ﻛ ﺎﻥ ﺑﺤ ﻀﺮﺓ ﺍﻟ ﺸﻬﻮﺩ ﻳ ﺪﻝ ﻋﻠ ﻰ ﻫ ﺬﺍ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺷ ﻴﺦ ﺍﻹﺳ ﻼﻡ ﺯﻛﺮﻳ ﺎ")‪ (١‬ﻓ ﻲ‬

‫»ﺍﻟﺘﺤﺮﻳﺮ«)‪ (٢‬ﻣﻦ ﺃﻧﻪ‪ :‬ﻟﻴﺲ ﻟﻪ ﺗﻮﻟﻲ ﻁﺮﻓﻲ ﺍﻟﻌﻘﺪ ﺇﻻ ﺇﺫﺍ ﺯﻭﺝ ﺑﻨ ﺖ ﺍﺑﻨ ﻪ ﻣ ﻦ ﺍﺑ ﻦ ﺍﺑﻨ ﻪ‬
‫ﺍﻵﺧﺮ)‪ (٣‬ﺍﻟﺦ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﺣﻤﻞ ﺍﺷﺘﺮﺍﻁ ﺇﺫﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﺘﺰﻭﻳﺠﻬ ﺎ ﻣ ﻦ ﻏﻴ ﺮﻩ‪ ،‬ﻭﺇﻥ‬
‫ﻛ ﺎﻥ ﺑﻌﻴ ﺪﺍ ً ﻋﻤ ﺎ ﻳﻔﻴ ﺪﻩ ﺍﻟ ﺴﻴﺎﻕ ﻓ ﻼ ﺑ ﺪ ﻣ ﻦ ﺇﺫﻧ ﻪ ﻋﻨ ﺪﻧﺎ ﺃﻳ ﻀﺎ ﻛﻤ ﺎ ﻳ ﺴﺘﻔﺎﺩ ﻣ ﻦ ﻋﺒ ﺎﺭﺓ‬
‫»ﺍﻟﺪﺭﺭ« ﺣﻴﺚ ﻗﺎﻝ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﻻء)‪ :(٤‬ﻭﻳﺜﺒﺖ ﺑﻪ ﺃﻱ‬
‫ﺍﺟﺗِﻧَﺎﺑُ ُﻬ ﱠﻥ ‪َ =٢٠٠‬ﻣ ْﻣﻠُﻭ َﻛﺎ ِ‬
‫ﺕ َﻭ َﺣ َﺭﺍﺋِ َﺭ‬ ‫ﻁ ْ‬‫َﻭ ِﺍﻻ ْﺣﺗِﻳَﺎ ُ‬

‫ﺑ ﺎﻟﻮﻻء ﺍﻟﻌﻘ ﻞ ﻭﻫ ﻮ ﻣ ﻦ ﺍﻟﻌﺎﻗﻠ ﺔ ﻭﻭﻻﻳ ﺔ‪ (٥)/‬ﺍﻟﻨﻜ ﺎﺡ‪ ،‬ﻭﻫ ﺬﺍ ﻭﺇﻥ ﺃﻁﻠﻘ ﻪ ﻣﺤﻤ ﻮﻝ ﻋﻠ ﻰ‬
‫ﺍﻟ ﺼﻐﻴﺮﺓ؛ ﻷﻥ ﺍﻷﺏ ﺇﺫﺍ ﻟ ﻢ ﻳﻜ ﻦ ﻟ ﻪ ﻭﻻﻳ ﺔ ﺇﺟﺒ ﺎﺭ ﻋﻠ ﻰ ﺑﻨﺘ ﻪ ﺍﻟﺒﺎﻟﻐ ﺔ ﻓ ﺎﻟﻤﻌﺘﻖ ﺑ ﺎﻷﻭﻟﻰ‪،‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﻌﺘﻴﻘﺔ ﺗﺜﺒﺖ ﻟﻠﻤﻌﺘﻖ ﻭﻋﺼﺒﺘﻪ ﻓﻜﺬﺍ ﻋﻠﻰ ﺃﻭﻻﺩ ﺍﻟﻌﺘﻴ ﻖ ﻣ ﺎﻟﻢ‬
‫ﺗﻜﻦ ﺃﻣﻬﻢ ﺣﺮﺓ ﺍﻷﺻﻞ ﻛﻤﺎ ﻓﻲ »ﺍﻟﺪﺭﺭ«)‪ (٦‬ﻭﻋﻠﻴﻪ ﻓﺘﻜﻮﻥ ﻭﻻﻳﺔ ﺍﻹﻧﻜﺎﺡ ﻟﻸﻡ ﺩﻭﻧﻪ ﻛ ﺬﺍ‬
‫ﺑﺨﻂ "ﺷﻴﺨﻨﺎ"‪.‬‬
‫‪َ  =٢٠٠‬ﻣ ْﻣﻠُﻭ َﻛ ﺎ ِ‬
‫ﺕ َﻭ َﺣ َﺭﺍﺋِ َﺭ‪ .‬ﺃﻱ ﻣﻤﻠﻮﻛ ﺎﺕ ﻓ ﻲ ﺍﺣﺘﻤ ﺎﻝ‪ ،‬ﻭﺣﺮﺍﺋ ﺮ ﻓ ﻲ‬
‫ﺍﺣﺘﻤ ﺎﻝ ﺁﺧ ﺮ‪.‬ﻛ ﺬﺍ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ ﺑﺰﻳ ﺎﺩﺓ ﻓ ﺈﻧﻬﻦ‪ ،‬ﻭﻳﺘﻌ ﻴﻦ ﺣ ﺬﻓﻬﺎ ﻭﺍﻻﻗﺘ ﺼﺎﺭ ]ﻋﻠ ﻰ‬

‫‪ ،٢٣٣/٣‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ ‪ ،٩٦/٨‬ﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ ﺍﻟﻨﻬ ﻰ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٣١٥/٥‬‬
‫)‪"(١‬ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ" ) ‪ ٩٦٢ – ٨٢٣‬ﻫ ـ ( ﻫ ﻮ‪ :‬ﺯﻛﺮﻳ ﺎ ﺑ ﻦ ﷴ ﺑ ﻦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،‬ﺃﺑ ﻮ‬
‫ﻳﺤﻴﻲ‪ .‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ ﻣﺤﺪﺙ ﻣﻔﺴﺮ ﻗﺎﺽ‪ .‬ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ‪ .‬ﻟﻘﺐ ﺑﺸﻴﺦ ﺍﻹﺳﻼﻡ‪ .‬ﻛ ﺎﻥ ﻓﻘﻴ ﺮﺍ ً ﻣﻌ ﺪﻣﺎ‪،‬‬
‫ﺛﻢ ﻁﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻨﺒﻎ‪ .‬ﻭﻟﻲ ﻗﻀﺎء ﻗﻀﺎﺓ ﻣﺼﺮ‪ .‬ﻣﻜﺜﺮ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ‪.‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺍﻟﻐﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ‬
‫ﺷﺮﺡ ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ ﺧﻤﺴﺔ ﻣﺠﻠﺪﺍﺕ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﻄ ﻼﺏ‪،‬ﻭ ﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﻟ ﺐ ﺍﻷﺻ ﻮﻝ‬
‫ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﻭﻟﻪ ﺗﺂﻟﻴﻒ ﻓﻲ ﺍﻟﻤﻨﻄ ﻖ ﻭﺍﻟﺘﻔ ﺴﻴﺮ ﻭﺍﻟﺤ ﺪﻳﺚ ﻭﻏﻴﺮﻫ ﺎ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‬
‫‪ ،٨٠/٣‬ﻭﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺎﺋﺮﺓ ‪ ،١٩٦/١‬ﻭﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.٤٨٣/١‬‬
‫)‪ »(٢‬ﺍﻟﺘﺤﺮﻳ ﺮ«‪:‬ﻫ ﻮ ﺗﺤﺮﻳ ﺮ ﺗﻨﻘ ﻴﺢ ﺍﻟﻠﺒ ﺎﺏ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ ﻟ ﺸﻴﺦ ﺍﻹﺳ ﻼﻡ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،‬ﺿ ﻢ ﺇﻟﻴ ﻪ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﻭﺑﺪﻝ ﻏﻴﺮ ﺍﻟﻤﻌﺘﻤﺪ ﺑﺎﻟﻤﻌﺘﻤﺪ‪ ،‬ﻭﺣﺬﻑ ﻣﻨﻪ ﺍﻟﺨﻼﻑ ﻭﻣﺎ ﻋﻨﻪ ﻏﻨﻰ‪ ،‬ﺛﻢ ﺷﺮﺣﻪ ﻭﺳﻤﺎﻩ ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻄﻼﺏ ﺑ ﺸﺮﺡ ﺗﻨﻘ ﻴﺢ ﺍﻟﻠﺒ ﺎﺏ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٥٤٢/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ‬
‫ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٣٧٤/١‬ﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.٤٨٥/١‬‬
‫)‪(٣‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺤﺮﻳ ﺮ ﺗﻨﻘ ﻴﺢ ﺍﻟﻠﺒ ﺎﺏ ﻟ ﺸﻴﺦ ﺍﻹﺳ ﻼﻡ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،/٨١/‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ‬
‫ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،١٣٤/٣‬ﺍﻟﻐ ﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ ﺍﻟﻮﺭﺩﻳ ﺔ ﻟﻠ ﺸﻴﺦ‬
‫ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪.٦/٣‬‬
‫)‪(٤‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻟﺤﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.٣٦/٢‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٠٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٦‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻟﺤﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.٣٦/٢‬‬

‫‪٢٩٦‬‬
 ‫ﺍﺟﺘِﻨَ ﺎﺑُ ُﻬ ﱠﻦ َﻣ ْﻤﻠُﻮ َﻛ ﺎ ِ‬
‫ﺕ َﻭ َﺣ َﺮﺍﺋِ َﺮ ﻛﻤ ﺎ ﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ‪ ،‬ﻭﺍﻟﻤﻌﻨ ﻰ‪ :‬ﺃﻥ‬ ‫ﻁ ْ‬‫ﻗﻮﻟ ﻪ‪َ :‬ﻭ ِﺍﻻ ْﺣﺘِﻴَ ﺎ ُ‬
‫ﺍﺟﺘِﻨَﺎﺑُ ُﻬ ﱠﻦ ﻫﻮ ﺍﻻﺣﺘﻴﺎﻁ ﻣﻄﻠﻘﺎ ً ﺳ ﻮﺍء ﻛﻨ ﺎ ﻓ ﻲ ﻧﻔ ﺲ ﺍﻷﻣ ﺮ ﻣﻤﻠﻮﻛ ﺎﺕ ﺃﻭ ﺣﺮﺍﺋ ﺮ [)‪ (١‬ﺃﻣ ﺎ‬ ‫ْ‬
‫ﻳﻜﻦ ﻗﺪ ﺃﺳﻠﻤﻦ ﻗﺒﻞ ﺍﻻﺳﺘﻴﻼء ﻋﻠﻴﻬﻦ ﻣ ﺜﻼ؛‬‫ﺑﺎﻟﻨﺴﺒﺔ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻬﻦ ﺣﺮﺍﺋﺮ ﻓﻈﺎﻫﺮ ﻛﺄﻥ ﱠ‬
‫ﺇﺫ ﺍﻟﻤﺴﻠﻢ ﻻ ﻳﺴﺘﺮﻕ ﺍﺑﺘﺪﺍء ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺃﺳﻠﻢ ﻓﻴﻤﺎ ﺑﻌﺪ؛ ﺣﻴﺚ ﻻ ﻳﻨﺎﻓﻲ ﺑﻘﺎء ﺍﻟ ﺮﻕ ﻓﻴ ﻪ‪،‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻬﻦ ﻣﻤﻠﻮﻛﺎﺕ ﻓﻲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻠﻌﺪﻡ ﺍﻟﻘﺴﻤﺔ‪ (٢)/‬ﺍﻟﺘ ﻲ ﻻ ﺣﻴ ﻒ‬
‫ﻓﻴﻬﺎ ﻭﻻ ﻅﻠﻢ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺮﻕ‪ .(٣)/‬ﻳﺜﺒﺖ ﻓ ﻴﻬﻦ ﺑﻤﺠ ﺮﺩ ﺍﻻﺳ ﺘﻴﻼء ﻟﻜ ﻦ ﻻ ﻳﺜﺒ ﺖ ﺍﻟﻤﻠ ﻚ ﻓ ﻴﻬﻦ ﺇﻻ‬
‫ﺑﻌﺪ ﺍﻹﺣﺮﺍﺯ ﺑﺪﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻤﻠﻚ ﺃﺧﺺ ﻣﻦ ﺍﻟﺮﻕ ﻓﻜﻞ ﻣﻤﻠﻮﻙ ﺭﻗﻴﻖ‬
‫ﻏﻴﺮ ﻋﻜﺲ‪.‬‬ ‫ﻣﻦ‬
‫ﺎﺭﻳَ ﺔَ ْﺍﻟ َﻣ ْﺟ ُﻬﻭﻟَ ﺔَ ْﺍﻟ َﺣ ﺎ ِﻝ ْﺍﻟ َﻣ ْﺭ ِﺟ ُﻊ ﻓِﻳ َﻬ ﺎ‬
‫ﻉ َﻻ ُﺣ ْﻛ ٌﻡ َﻻ ِﺯ ٌﻡ ﻓَﺈِ ﱠﻥ ْﺍﻟ َﺟ ِ‬ ‫‪ =٢٠١‬ﻭﺭ ٌ‬
‫ﻳﺭﺓ ً‪.‬‬
‫ﺻ ِﻐ َ‬‫َﺕ َ‬ ‫ﺇﻥ َﻛﺎﻧ ْ‬ ‫ﺏ ْﺍﻟﻳَ ِﺩ ْ‬ ‫ﺎﺣ ِ‬‫ﺻ ِ‬ ‫ﺇﻟَﻰ َ‬
‫ﻋ ِﻠ َﻡ َﺣﺎﻟُ َﻬﺎ ﻓَ َﻼ ﺇ ْﺷ َﻛﺎ َﻝ‬
‫ﻳﺭﺓً‪َ ،‬ﻭ ِﺇ ْﻥ ُ‬‫ﺕ َﻛ ِﺑ َ‬ ‫‪َ =٢٠٢‬ﻭ ِﺇﻟَﻰ ﺇ ْﻗ َﺭ ِﺍﺭﻫَﺎ ْ‬
‫ﺇﻥ َﻛﺎﻧَ ْ‬
‫ﺻ َﺣﺎﺑَﻧَﺎ‬ ‫ﺇﻥ ﺃ َ ْ‬‫ﺍﻹﺑَﺎ َﺣ ِﺔ ﱠ‬ ‫ﻅ ِﺭ َﻭ ْ ِ‬‫ﺏ ْﺍﻟ َﺣ ْ‬‫ﺗ َ ْﻧ ِﺑﻳ ﻪٌ ﻓِ ﻲ ِﻣ ْﻌ َﺭﺍﺝِ ﺍﻟ ّﺩ َِﺭﺍﻳَ ِﺔ ِﻣ ْﻥ ِﻛﺗ َ ﺎ ِ‬
‫ﺎﺭﻳَ ﺔٌ ﺑَ ﻳْﻥَ‬‫ﺕ َﺟ ِ‬ ‫ﻁﻭﺍ ﻓِ ﻲ ﺃ َ ْﻣ ِﺭ ْﺍﻟﻔُ ُﺭﻭﺝِ ﱠﺇﻻ ﻓِ ﻲ َﻣ ْﺳﺄَﻟَ ٍﺔ‪ :‬ﻟَ ْﻭ َﻛﺎﻧَ ْ‬ ‫ﺍﺣﺗ َ ﺎ ُ‬
‫ﺭﺣﻣﻬﻡ ﷲ ْ‬
‫ﺿ َﻊ‬ ‫ﺏ ﺃ َ ْﻥ ﺗُﻭ َ‬ ‫ﻁﻠَ َ‬‫ﺷ ِﺭﻳ ِﻛ ِﻪ َﻭ َ‬ ‫ﻋﻠَ ْﻳ َﻬ ﺎ ِﻣ ْﻥ َ‬
‫ﺎﻑ َ‬ ‫ﻋﻰ ُﻛ ﱞﻝ ِﻣ ْﻧ ُﻬ َﻣﺎ ﺃَﻧﱠ ﻪُ ﻳَ َﺧ ُ‬ ‫ﺷ َِﺭﻳ َﻛﻳ ِْﻥ َﻭﺍ ﱠﺩ َ‬
‫ﺍﺣ ٍﺩ ﻳَ ْﻭ ًﻣ ﺎ ِﺣ ْﺷ َﻣﺔً‬ ‫ﻭﻥ ِﻋ ْﻧ َﺩ ُﻛ ِّﻝ َﻭ ِ‬ ‫ﺎﺏ ﺇﻟَ ﻰ ﺫَ ِﻟ َﻙ‪َ ،‬ﻭﺇِﻧﱠ َﻣ ﺎ ﺗ َ ُﻛ ُ‬ ‫ﻋ ْﺩ ٍﻝ َﻻ ﻳُ َﺟ ُ‬ ‫ﻋﻠَﻰ ﻳَ ِﺩ َ‬ ‫َ‬
‫ِﻟ ْﻠ ِﻣ ِﻠ ِﻙ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬
‫ﺸِﻲ" ﺑﺄﻧ ﻪ‬‫ﻉ َﻻ ُﺣ ْﻛ ٌﻡ َﻻ ِﺯ ٌﻡ‪ .‬ﺗﻌﻘﺒﻪ "ﺧﻠﻴﻞ ﺃﻓﻨﺪﻱ" ﺗﻠﻤﻴ ﺬ "ﺍﻟ ُﻤ َﺤ ّ‬
‫‪  =٢٠١‬ﻭﺭ ٌ‬
‫ﻣﻦ ﺃﻳﻦ ﻟﻪ ﺫﻟﻚ؛ ﺇﺫ ﻳﺤﺘﻤﻞ)‪ (٤‬ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤ ﺎ ً ﻻﺯﻣ ﺎ ً ﻋﻨ ﺪﻫﻢ)‪ ،(٥‬ﻭﺃﻗ ﻮﻝ‪ :‬ﺍﻟﻘﺮﻳﻨ ﺔ ﺍﻟﺪﺍﻟ ﺔ‬
‫ﻋﻠ ﻰ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻤ ﺼﻨﻒ"‪ (٦)/‬ﻣ ﻦ ﺃﻧ ﻪ ﻭﺭ ٌ‬
‫ﻉ َﻻ ُﺣ ْﻜ ٌﻢ َﻻ ِﺯ ٌﻡ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻤ ﺼﻨﻒ" ﻣ ﻦ‬
‫ﺍﺟ ِﺘﻨَ ﺎﺑُ ُﻬ ﱠﻦ؛ ﺇﺫ ﻫ ﻮ ﻣ ﻦ ﺗﺘﻤ ﺔ ﺣﻜﺎﻳ ﺔ ﻛﻼﻣﻬ ﻢ ﻭﻻ ﻳﻨﺎﻓﻴ ﻪ ﻣ ﺎ ﻗﺒﻠ ﻪ ﻣ ﻦ‬‫ﻁ ْ‬‫ﻗﻮﻟ ﻪ‪َ :‬ﻭ ِﺍﻻ ْﺣ ِﺘﻴَ ﺎ ُ‬
‫ﺍﻟﺘ ﺼﺮﻳﺢ ﺑ ﺄﻥ ﻭﻁ ﺄﻫﻦ ﺣ ﺮﺍﻡ؛ ﺇﺫ ﻻ ﻳ ﺼﺢ ﺇﺑﻘ ﺎﺅﻩ ﻋﻠ ﻰ ﻅ ﺎﻫﺮﻩ ﻭﻻ ﻳﻠ ﺰﻡ ﺍﻟﺘﻨ ﺎﻓﻲ ﺑ ﻞ‬
‫ﻳﺘﻌﻴﻦ ﺣﻤﻠﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺣﺮﻣ ﺔ ﻭﻁ ﺌﻬﻦ ﻣ ﻦ ﺣﻴ ﺚ ﺍﻻﺣﺘﻴ ﺎﻁ ﻓﻘ ﻂ‪ ،‬ﻭﺃﻣ ﺎ ﻣ ﻦ ﺣﻴﺜﻴ ﺔ‬
‫ﺛﺒﻮﺕ ﺍﻟﻤﻠﻚ ﻟﺬﻱ ﺍﻟﻴﺪ ﻓﻈﺎﻫﺮ؛ ﺣﻴﺚ ﻟﻢ ﻳﺘﺤﻘﻖ ﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻻ ﻳﺤﺮﻡ ﺍﻟﻮﻁء ﺣﻴﻨﺌﺬ‪.‬‬
‫ﺕ َﻛ ِﺑﻳ َﺭﺓ ً‪ .‬ﻗ ﺎﻝ ﺑﻌ ﺾ "ﺍﻟﻔ ﻀﻼء"‪ :‬ﻳﻨﺒﻐ ﻲ‬ ‫‪َ  =٢٠٢‬ﻭ ِﺇﻟَﻰ ﺇ ْﻗ َﺭ ِﺍﺭﻫَﺎ ْ‬
‫ﺇﻥ َﻛﺎﻧَ ْ‬
‫ﻋﺪﻡ ﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ ﻗﻮﻟﻬﺎ ﻟﻐﻠﺒﺔ ﺍﻟﺠﻬﻞ ﻭﻋﺪﻡ ﺍﻟﻤﻌﺮﻓﺔ ﻷﻥ ﺍﻟﻔﺮﻭﺝ ﻳﺤﺘﺎﻁ ﻓﻴﻬﺎ ﺍﻫ ـ‪ .‬ﻭﻓﻴ ﻪ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٦٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٣٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﻳﺤﻤﻞ‪.‬‬
‫)‪(٥‬ﺃﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٢٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٢٩٧‬‬
 ‫ﻱ")‪.(١‬‬
‫ﺗﺄﻣﻞ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪.........................................................................................‬‬

‫ﻭﻓ ﻲ ‪ ‬ﻭﻓﻴ ﻪ ﺗﺄﻣ ﻞ‪ .‬ﺗﺄﻳﻴ ﺪ ﻟﻤ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻤ ﺼﻨﻒ"؛ ﺣﻴ ﺚ ﺣﻤ ﻞ ﻣ ﺎ ﻧﻘ ﻞ ﻋ ﻦ‬

‫ﺸﺎﻓِ ِﻌﻴﱠﺔ" ﻣﻦ ﺃﻥ ﻭﻁء ﺍﻟﺴﺮﺍﺭﻱ ﺍﻟﺘﻲ ﻳﺠﻠ ﺒﻦ ﺍﻵﻥ ﺣ ﺮﺍﻡ ﺍﻟ ﺦ‪ .‬ﻋﻠ ﻰ ﺃﻧ ﻪ ﻭﺭﻉ‬ ‫ﺑﻌﺾ "ﺍﻟ ﱠ‬
‫ﻻ ﺣﻜﻢ ﻻﺯﻡ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺗﺰﻳﻴ ﻒ ﻟﻤ ﺎ ﺫﻛ ﺮﻩ "ﺧﻠﻴ ﻞ ﺃﻓﻨ ﺪﻱ"؛ ﺣﻴ ﺚ ﺗﻌﻘ ﺐ "ﺍﻟﻤ ﺼﻨﻒ"‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ ﻟﻪ ﺫﻟﻚ ﺍﻟﺦ‪.‬ﻓﺘﺪﺑﺮ‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٠/١‬‬

‫‪٢٩٨‬‬
 ‫ﻗﺎﻋﺩﺓ ﻓﺭﻋﻳﺔ‬
‫)‪(٨‬‬
‫ﺻ ُﻝ ِﻓﻲ ْﺍﻟ َﻛ َﻼ ِﻡ ْﺍﻟ َﺣ ِﻘﻳﻘَﺔُ«‬
‫» ْﺍﻷ َ ْ‬
‫ﻳﺭﺓ ٌ‪:‬‬ ‫ﺻ ُﻝ ﻓِﻲ ْﺍﻟ َﻛ َﻼ ِﻡ ْﺍﻟ َﺣ ِﻘﻳﻘَﺔُ« َﻭ َ‬
‫ﻋﻠَﻰ ﺫَ ِﻟ َﻙ ﻓُ ُﺭﻭ ٌ‬
‫ﻉ َﻛﺛِ َ‬ ‫‪ =٢٠٣‬ﻗَﺎ ِﻋ َﺩﺓ ٌ‪ْ » :‬ﺍﻷ َ ْ‬
‫ﺻ ُﻝ ﻓِ ﻲ ْﺍﻟ َﻛ َﻼ ِﻡ ْﺍﻟ َﺣ ِﻘﻳﻘَ ﺔُ«)‪ .(١‬ﺃﻱ ﺍﻷﺻ ﻞ ﻓﻴ ﻪ ﺃﻥ‬
‫‪  =٢٠٣‬ﻗَﺎ ِﻋ َﺩﺓ ٌ » ْﺍﻷ َ ْ‬
‫ﻳﻜﻮﻥ‪ (٢)/‬ﻣﺴﺘﻌﻤﻼً ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﺇﻻ ﺇﺫﺍ ﺗﻌﺬﺭﺕ ﺍﻟﺤﻘﻴﻘﺔ)‪ (٣‬ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﺍﻟﻤﻤﻜﻦ ﺇﺫﺍ‬

‫ﺻ ُﻞ ﻓِﻲ ْﺍﻟ َﻜ َﻼ ِﻡ ْﺍﻟ َﺤ ِﻘﻴﻘَﺔُ«‪ :‬ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣ ﻦ ﺍﻟﻘﻮﺍﻋ ﺪ ﺍﻟﺘ ﻲ ﺗﺘﻔ ﺮﻉ ﻋ ﻦ ﺍﻟﻘﺎﻋ ﺪﺓ ﺍﻟﻜﻠﻴ ﺔ‪:‬‬
‫)‪(١‬ﻗﺎﻋﺪﺓ » ْﺍﻷ َ ْ‬
‫ﺸ ِّﻚ « ﻭﻫ ﻲ ﺗﻜ ﻮﻥ ﺍﻟﻤ ﺎﺩﺓ ﺍﻟﺜﺎﻧﻴ ﺔ ﻋ ﺸﺮ ﻋﻨ ﺪ ﻋﻠ ﻲ ﺣﻴ ﺪﺭ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ » ﺩﺭﺭ‬ ‫» ْﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ِﺑﺎﻟ ﱠ‬
‫ﺍﻟﺤﻜﺎﻡ ﻓﻲ ﺷﺮﺡ ﻣﺠﻠﺔ ﺍﻷﺣﻜﺎﻡ « ‪ ،٣٠/١‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻧ ﻪ ﺇﺫﺍ ﻛ ﺎﻥ ﻟﻠﻔ ﻆ ﻣﻌﻨﻴ ﺎﻥ ﻣﻌﻨ ﻰ‬
‫ﺣﻘﻴﻘﻲ ﻭﻣﻌﻨﻰ ﻣﺠﺎﺯﻱ‪ ،‬ﻭﺗﺴﺎﻭﻯ ﺍﺳﺘﻌﻤﺎﻟﻬﻤﺎ ﻣﻊ ﻋ ﺪﻡ ﻭﺭﻭﺩ ﻣ ﺮﺟﺢ ﻳ ﺮﺟﺢ ﺃﺣ ﺪ ﺍﻟﻤﻌﻨﻴ ﻴﻦ ﻋﻠ ﻰ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻓﻴﺤﻤﻞ ﺍﻟﻠﻔﻆ ﺣﻴﻨﺌ ٍﺬ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ؛ ﻷﻥ ﺍﻟﻤﺠ ﺎﺯ ﻟ ﻴﺲ ﻫ ﻮ ﺍﻷﺻ ﻞ‪ ،‬ﻭﺇﻧﻤ ﺎ ﺍﻷﺻ ﻞ‬
‫ﻒ ﻟﻪ‪.‬‬ ‫ﻓﻲ ﺍﻟﻜﻼﻡ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻓﺮﻉ ﻋﻨﻪ ﻭ ُﺧ ْﻠ ٌ‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٠٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺍﻟﺤﻘﻴﻘﺔ‪ :‬ﻫﻲ ﺍﻟﻠﻔ ﻆ ﺍﻟﻤ ﺴﺘﻌﻤﻞ ﻓ ﻲ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟ ﺬﻱ ﻭﺿ ﻊ ﻟ ﻪ‪ .‬ﻭﺍﻟﻤﺠ ﺎﺯ‪ :‬ﻫ ﻮ ﺍﻟﻠﻔ ﻆ ﺍﻟﻤ ﺴﺘﻌﻤﻞ ﻓ ﻲ‬
‫ﻏﻴﺮ ﻣ ﺎ ﻭﺿ ﻊ ﻟ ﻪ ﻟﻌﻼﻗ ﺔ ﺑﻴﻨﻬﻤ ﺎ‪ .‬ﻭﺍﺗﻔ ﻖ ﺍﻷﺻ ﻮﻟﻴﻮﻥ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﺤﻘﻴﻘ ﺔ ﺇﺫﺍ ﺗﻌ ﺬﺭﺕ‪ ،‬ﺃﻭ ﻫﺠ ﺮﺕ‬
‫ﻳﺼﺎﺭ ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﺗﻌﺬﺭ ﺍﻟﺤﻘﻴﻘﺔ‪ :‬ﺇﻣﺎ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻧﻬﺎ ﺃﺻﻼ؛ ﻟﻌ ﺪﻡ ﻭﺟ ﻮﺩ ﻓ ﺮﺩ ﻟﻬ ﺎ ﻣ ﻦ ﺍﻟﺨ ﺎﺭﺝ‪،‬‬
‫ﻛﻤﺎ ﻟﻮ ﻭﻗﻒ ﻋﻠﻰ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺇﻻ ﺃﺣﻔﺎﺩ‪ ،‬ﻓﻴﺼﺎﺭ ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ ‪ -‬ﻭﻫﻮ ﺍﻟ ﺼﺮﻑ ﺇﻟ ﻰ ﺍﻷﺣﻔ ﺎﺩ‬
‫‪ -‬ﻟﺘﻌﺬﺭ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺃﻭ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻧﻬﺎ ﺷﺮﻋﺎ ً‪ :‬ﻛﺎﻟﻮﻛﺎﻟﺔ ﺑﺎﻟﺨﺼﻮﻣﺔ‪ ،‬ﻓﺈﻥ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘ ﺔ ‪ -‬ﻭﻫ ﻲ‬
‫ﻮﺭﺓ ُ ﺍﻷ َ ْﻧﻔَ ﺎ ِﻝ‪ ،[ ٤٦ :‬ﻭﻟ ﺬﺍ ﺗﺤﻤ ﻞ‬
‫ﺳ َ‬ ‫ﺍﻟﺘﻨ ﺎﺯﻉ ‪ -‬ﻣﺤﻈ ﻮﺭ ﺷ ﺮﻋﺎً‪ ،‬ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭﻻَ ﺗَﻨَ ﺎﺯَ ُ‬
‫ﻋﻮﺍ ﴾ ] ُ‬
‫ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻮ ﺭﻓﻊ ﺍﻟﺪﻋﻮﻯ ﻭﺍﻹﻗ ﺮﺍﺭ ﻭﺍﻹﻧﻜ ﺎﺭ‪ .‬ﻭﺑﻤﺜﺎﺑ ﺔ ﺍﻟﺘﻌ ﺬﺭ ﻣ ﺎ ﻟ ﻮ ﺣﻠ ﻒ ﻻ ﻳﺄﻛ ﻞ ﻣ ﻦ‬
‫ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﺃﻭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﺃﻭ ﻫ ﺬﺍ ﺍﻟﺒ ﺮ‪ ،‬ﻓ ﺈﻥ ﺍﻟﺤﻘﻴﻘ ﺔ‪ ،‬ﻭﻫ ﻲ ﺍﻷﻛ ﻞ ﻣ ﻦ ﻋﻴﻨﻬ ﺎ ﻣﻤﻜﻨ ﺔ ﻟﻜ ﻦ‬
‫ﺑﻤﺸﻘﺔ‪ ،‬ﻓﻴﺼﺎﺭ ﻓﻲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺜﻼﺛﺔ ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻮ ﺍﻷﻛ ﻞ ﻣﻤ ﺎ ﻓ ﻲ ﺍﻟﻘ ﺪﺭ‪ .‬ﻭﻣﺜ ﻞ ﺗﻌ ﺬﺭ ﺍﻟﺤﻘﻴﻘ ﺔ‬
‫ﻫﺠﺮﻫﺎ‪ ،‬ﺇﺫ ﺍﻟﻤﻬﺠﻮﺭ ﺷﺮﻋﺎ ً ﺃﻭ ﻋﺮﻓﺎ ً ﻛﺎﻟﻤﺘﻌﺬﺭ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻀﻊ ﻗﺪﻣﻪ ﻓﻲ ﻫﺬﻩ = = ﺍﻟﺪﺍﺭ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻴﻪ ﻣﻤﻜﻨﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﻬﺠﻮﺭﺓ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺫﻟﻚ ﻓﻲ ﺍﻟﻌ ﺮﻑ ﺍﻟ ﺪﺧﻮﻝ‪ ،‬ﻓﻠ ﻮ ﻭﺿ ﻊ ﻗﺪﻣ ﻪ‬
‫ﻓﻴﻬﺎ ﺑﺪﻭﻥ ﺩﺧﻮﻝ ﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﻟﻮ ﺩﺧﻠﻬﺎ ﺭﺍﻛﺒﺎ ً ﺣﻨﺚ‪.‬‬
‫ﻭﺇﻥ ﺗﻌﺬﺭﺕ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﺃﻫﻤﻞ ﺍﻟﻜﻼﻡ؛ ﻟﻌﺪﻡ ﺍﻹﻣﻜﺎﻥ‪ .‬ﻓﺈﺫﺍ ﺗﻌﺬﺭ ﺇﻋﻤﺎﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﺄﻥ ﻛ ﺎﻥ ﻻ‬
‫ﻳﻤﻜﻦ ﺣﻤﻠﻪ ﻋﻠﻰ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻲ ﻟﻪ ﻣﻤﻜﻦ؛ ﻟﺘﻌﺬﺭ ﺍﻟﺤﻘﻴﻘﺔ ﺑﻮﺟ ﻪ ﻣ ﻦ ﺍﻟﻮﺟ ﻮﻩ ﺍﻟﻤﺘﻘﺪﻣ ﺔ‪ ،‬ﺃﻭ ﻟﺘ ﺰﺍﺣﻢ‬
‫ﺍﻟﻤﺘﻨ ﺎﻓﻴﻴﻦ ﻣ ﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺗﺤﺘﻬ ﺎ‪ ،‬ﻭﻻ ﻣ ﺮﺟﺢ‪ ،‬ﻭﻻ ﻋﻠ ﻰ ﻣﻌﻨ ﻰ ﻣﺠ ﺎﺯﻱ ﻣ ﺴﺘﻌﻤﻞ‪ ،‬ﺃﻭ ﻛ ﺎﻥ ﻳﻜﺬﺑ ﻪ‬
‫ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺣﺲ‪ ،‬ﺃﻭ ﻣﺎ ﻓﻲ ﺣﻜﻤﻪ ﻣﻦ ﻧﺤﻮ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻬﻤﻞ ﺣﻴﻨﺌﺬ‪ ،‬ﺃﻱ ﻳﻠﻐﻰ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ‪.‬‬
‫ﺃﻣﺎ ﺗﺰﺍﺣﻢ ﺍﻟﻤﺘﻨﺎﻓﻴﻴﻦ‪ :‬ﻓﻜﻤﺎ ﻟﻮ ﻛﻔﻞ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻛﻔﺎﻟﺔ ﻧﻔﺲ ﺃﻭ ﻣﺎﻝ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺼﺢ‪.‬‬
‫‪ .٢‬ﻭﺃﻣﺎ ﺗﻌﺬﺭ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺠﺎﺯﻱ ﻟﻜﻮﻧﻪ ﻏﻴ ﺮ ﻣ ﺴﺘﻌﻤﻞ‪ ،‬ﻓﻜﻤ ﺎ‬
‫ﻟ ﻮ ﻗ ﺎﻝ ﻟﻤﻌ ﺮﻭﻑ ﺍﻟﻨ ﺴﺐ‪ :‬ﻫ ﺬﺍ ﺍﺑﻨ ﻲ‪ ،‬ﻓﺈﻧ ﻪ ﻛﻤ ﺎ ﻻ ﻳ ﺼﺢ ﺇﺭﺍﺩﺓ ﺍﻟﺤﻘﻴﻘ ﺔ ﻣﻨ ﻪ؛ ﻟﺜﺒ ﻮﺕ ﻧ ﺴﺒﻪ ﻣ ﻦ‬
‫ﺍﻟﻐﻴﺮ‪ ،‬ﻻ ﻳﺼﺢ ﺃﻳﻀﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻮ ﺍﻹﻳﺼﺎء ﻟﻪ ﺑﺈﺣﻼﻟﻪ ﻣﺤﻞ ﺍﻻﺑ ﻦ ﻓ ﻲ ﺃﺧ ﺬ ﻣﺜ ﻞ ﻧ ﺼﻴﺒﻪ‬
‫ﻣ ﻦ ﺍﻟﺘﺮﻛ ﺔ؛ ﻷﻥ ﺫﻟ ﻚ ﺍﻟﻤﺠ ﺎﺯ ﻏﻴ ﺮ ﻣ ﺴﺘﻌﻤﻞ‪ ،‬ﻭﺍﻟﺤﻘﻴﻘ ﺔ ﺇﺫﺍ ﻟ ﻢ ﺗﻜ ﻦ ﻣ ﺴﺘﻌﻤﻠﺔ ﻻ ﻳ ﺼﺎﺭ ﺇﻟﻴﻬ ﺎ‪،‬‬

‫‪٢٩٩‬‬
 ‫ﻛﺎﻥ ﻻ‬
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‫ﻳﺼﺢ ﺇﻻ ﺑﺎﻟﺤﻤﻞ ﻋﻠﻴﻪ ﻛﻤﺎ ﻓﻲ "ﺍﻟﺰﻳﻠﻌﻲ")‪ (١‬ﻣﻦ ﺍﻟﺼﺮﻑ)‪.(٢‬‬

‫ﻗﻠﺖ‪ :‬ﺳﻮﺍء ﻛﺎﻥ ﺍﻟﻤﺘﻜﻠﻢ ﻳﻌﺮﻑ ﺫﻟﻚ ﺃﻡ ﻻ ﻛﻤﺎ ﻫﻮ ﻅﺎﻫﺮ ﻛﻼﻡ ﻋﻠﻤﺎﺋﻨﺎ‪" .‬ﺑﻴﺮﻱ"‪.‬‬
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‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻠﻔﻆ ﺇﻥ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻭﺿﻊ ﻟﻪ)‪ (٣‬ﻭﺿ ﻌﺎ ً ﻟﻐﻮﻳ ﺎً‪ ،‬ﺃﻭ ﺷ ﺮﻋﻴﺎً‪ ،‬ﺃﻭ ﻋﺮﻓﻴ ﺎً‪،‬‬
‫ﺃﻭ ﺍﺻﻄﻼﺣﻴﺎ ً ﻛﻤﺎ ﻓﻲ »ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ«)‪ (٤‬ﻓﺎﻟﻠﻔﻆ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮﻩ ﻟﻌﻼﻗﺔ‬
‫ﺑﻴﻨﻬﻤﺎ‪ (٥)/‬ﻓﻤﺠﺎﺯ ﺃﻭ ﻻ ﻟﻌﻼﻗﺔ ﻓَ ُﻤ ْﺮﺗ َ َﺠ ٌﻞ ﻭﻫﻮ ﺣﻘﻴﻘﺔ ﺃﻳﻀﺎ ً ﻟﻠﻮﺿﻊ ﺍﻟﺠﺪﻳﺪ‪.‬‬
‫ﻭﻻ ﺑ ﺪ ﻣ ﻦ ﺗﻘﻴﻴ ﺪ ﺍﻻﺳ ﺘﻌﻤﺎﻝ ﺑﺎﻟ ﺼﺤﻴﺢ ﻟﻼﺣﺘ ﺮﺍﺯ ﻋ ﻦ ﺍﻟﻐﻠ ﻂ ﻛﺎﺳ ﺘﻌﻤﺎﻝ ﻟﻔ ﻆ‬
‫ﺍﻷﺭﺽ ﻓ ﻲ ﺍﻟ ﺴﻤﺎء ﻣ ﻦ ﻏﻴ ﺮ ﻣ ﺼﺪﺭ ﺇﻟ ﻰ ﻭﺿ ﻊ ﺟﺪﻳ ﺪ‪ ،‬ﻭﺍﻟﻤ ﺮﺍﺩ ﻭﺿ ﻊ ﺍﻟﻠﻔ ﻆ ﺑﻌﻴﻨ ﻪ‬
‫ﻟﻠﻤﻌﻨﻰ ﺑﺤﻴﺚ‪ (٦)/‬ﻳﺪﻝ ﻋﻠﻴﻪ ﻣﻦ ﻏﻴﺮ ﻗﺮﻳﻨﺔ ﺃﻱ ﻳﻜﻮﻥ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻌﻴﻴﻦ ﻛﺎﻓﻴﺎ ً ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓ ﺈﻥ‬
‫ﻛ ﺎﻥ ﺫﻟ ﻚ ﺍﻟﺘﻌﻴ ﻴﻦ ﻣ ﻦ ﺟﻬ ﺔ ﻭﺍﺿ ﻊ ﺍﻟﻠﻐ ﺔ ﻓﻮﺿ ﻊ ﻟﻐ ﻮﻱ‪ ،‬ﻭﺇﻻ ﻓ ﺈﻥ ﻛ ﺎﻥ ﻣ ﻦ ﺍﻟ ﺸﺎﺭﻉ‬
‫ﻓﻮﺿ ﻊ ﺷ ﺮﻋﻲ‪ ،‬ﻭﺇﻻ ﻓ ﺈﻥ ﻛ ﺎﻥ ﻣ ﻦ ﻗ ﻮﻡ ﻣﺨ ﺼﻮﺻﻴﻦ ﻛﺄﻫ ﻞ ﺍﻟ ﺼﻨﺎﻋﺎﺕ ﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎء‬
‫ﻭﻏﻴﺮﻫﻢ ﻓﻮﺿﻊ ﻋﺮﻓﻲ ﺧﺎﺹ ﻭﻳﺴﻤﻰ ﺍﺻﻄﻼﺣﻴﺎً‪ ،‬ﻭﺇﻻ ﻓﻮﺿﻊ ﻋﺮﻓﻲ ﻋﺎﻡ ﻭﻗﺪ ﻏﻠﺐ‬
‫ﺍﻟﻌﺮﻑ ﻋﻨﺪ ﺍﻹﻁﻼﻕ‪ (٧)/‬ﻋﻠﻰ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ)‪ (٨‬ﻓﺎﻟﻤﻌﺘﺒﺮ ﻓﻲ‬

‫ﻓﺎﻟﻤﺠ ﺎﺯ ﺃﻭﻟ ﻰ‪ .‬ﻭﻛ ﺬﺍ ﻟ ﻮ ﻗ ﺎﻝ ﻻﻣﺮﺃﺗ ﻪ ﺍﻟﻤﻌﺮﻭﻓ ﺔ ﻷﺑﻴﻬ ﺎ‪ :‬ﻫ ﺬﻩ ﺑﻨﺘ ﻲ‪ ،‬ﻟ ﻢ ﺗﺤ ﺮﻡ ﺑ ﺬﻟﻚ ﺃﺑ ﺪﺍ ً‪ .‬ﻭﺃﻣ ﺎ‬
‫ﺗﻜﺬﻳﺐ ﺍﻟﺤﺲ‪ :‬ﻓﻜﺪﻋﻮﻯ ﻗﺘﻞ ﺍﻟﻤﻮﺭﺙ ﻭﻫﻮ ﺣﻲ‪ ،‬ﺃﻭ ﻗﻄﻊ ﺍﻟﻌ ﻀﻮ ﻭﻫ ﻮ ﻗ ﺎﺋﻢ‪ ،‬ﻭﻛ ﺪﻋﻮﻯ ﺍﻟ ﺪﺧﻮﻝ‬
‫ﺑﺎﻟﺰﻭﺟ ﺔ ﻭﻫ ﻮ ﻣﺠﺒ ﻮﺏ‪ .‬ﻭﺃﻣ ﺎ ﻣ ﺎ ﻓ ﻲ ﺣﻜ ﻢ ﺍﻟﺤ ﺲ‪ :‬ﻓﻜ ﺪﻋﻮﻯ ﺍﻟﺒﻠ ﻮﻍ ﻣﻤ ﻦ ﻻ ﻳﺤﺘﻤﻠ ﻪ ﺳ ﻨﻪ ﺃﻭ‬
‫ﺟﺴﻤﻪ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺫﻟﻚ ﻳﻠﻐﻰ‪ ،‬ﻭﻻ ﻳﻌﺘﺒﺮ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺃﻗﻴﻤﺖ ﻋﻠﻴﻪ ﺑﻴﻨ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔ ﺼﻮﻝ ﻓ ﻲ‬
‫ﺍﻷﺻ ﻮﻝ ﻟﻠﺠ ﺼﺎﺹ ‪ ،٤٦/١‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ‪٦٢/١‬ﻭ‪ ،٨٧/٢‬ﺷ ﺮﺡ‬
‫ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ ‪ ،١٧٧/١‬ﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ ‪ ،/١٨٦/‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﻟﻠﺰﺭﻛﺸﻲ ‪ ،١٠٧/٣‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ‪٦٣/‬ﻭ‪٩٣‬ﻭ‪./٥٩٨‬‬
‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٣٨/٤‬‬
‫)‪(٢‬ﻓﻲ )ﺃ( ﺍﻟﻌﺮﻑ‪.‬‬
‫ﻴﻦ‪ ،‬ﻭﺭﺑ ﻂ ﻫ ﺬﺍ ﺑ ﺬﺍﻙ‪ .‬ﻛﺘﻌﻴ ﻴﻦ ﻟﻔ ﻆ‪/‬ﺷ ﺠﺮ‪ /‬ﺑ ﺈﺯﺍء‬
‫)‪(٣‬ﺍﻟﻮﺿﻊ‪ :‬ﻫﻮ ﺗﻌﻴﻴﻦ ﻟﻔﻆ ﺑﺬﺍﺗﻪ ﺑ ﺈﺯﺍء ﻣﻌﻨ ﻰ ﻣﻌ ٍ‬
‫ﻣﺴﻤﺎﻩ ﺍﻟﻤﻌﺮﻭﻑ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ ﻟﻠﺸﻴﺮﺍﺯﻱ ‪ ،/١٠/‬ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ ‪.٥٣/٢‬‬
‫)‪»(٤‬ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ«‪ :‬ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ »ﺗﻨﻘﻴﺢ ﺍﻷﺻﻮﻝ« ﻟﺼﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻋﺒﻴﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻤﺤﺒﻮﺑﻲ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﻳﺸﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ ﻋﺒﺪ ﷲ ﺑﻦ ﷴ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻨﻘﺮﻩ ﻛﺎﺭ ﺗ ﻮﻓﻲ ‪ ٧٥٠‬ﻫ ـ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٤٩٨/١‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٦٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٤٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٢١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٨‬ﺍﻟﻌ ﺮﻑ ﺍﻟﻌ ﺎﻡ‪ :‬ﻫ ﻮ ﻣ ﺎ ﺗﻌﺎﺭﻓ ﻪ ﻋﺎﻣ ﺔ ﺍﻟﻨ ﺎﺱ ﻛﻤ ﻦ ﺣﻠ ﻒ ﻻ ﻳ ﻀﻊ ﻗﺪﻣ ﻪ ﻓ ﻲ ﺩﺍﺭ ﻓ ﻼﻥ‪ ،‬ﻓﻬ ﻮ ﻓ ﻲ‬

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‫ﺍﻟﺤﻘﻴﻘ ﺔ ﻫ ﻮ ﺍﻟﻮﺿ ﻊ ﺑ ﺸﻲء ﻣ ﻦ ﺍﻷﻭﺿ ﺎﻉ ﺍﻟﻤ ﺬﻛﻮﺭﺓ‪ ،‬ﻭﻓ ﻲ ﺍﻟﻤﺠ ﺎﺯ ﻋ ﺪﻡ ﺍﻟﻮﺿ ﻊ ﻓ ﻲ‬
‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﺎ ً ﻟﺬﻟﻚ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺟﻤﻴ ﻊ ﺍﻷﻭﺿ ﺎﻉ‪،‬‬
‫ﻭﻻ ﻓ ﻲ ﺍﻟﻤﺠ ﺎﺯ ﺃﻥ ﻳﻜ ﻮﻥ ﻣﻮﺿ ﻮﻋﺎ ً ﻟﻤﻌﻨ ﺎﻩ ﻓ ﻲ ﺷ ﻲء ﻣ ﻦ ﺍﻷﻭﺿ ﺎﻉ‪ .‬ﻛ ﺬﺍ ﺫﻛ ﺮﻩ‬
‫"ﺍﻟﻐﺰﻱ")‪ (١‬ﻣﻌﺰﻳﺎ ً »ﻟﻠﺘﻠﻮﻳﺢ)‪ ،(٣)«(٢‬ﻗﺎﻝ)‪ :(٤‬ﻭﺗﻤﺎﻡ ﺗﺤﺮﻳﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ْ :‬ﺍﻟ ُﻤ ْﺮﺗ َ ِﺠﻞ‪ :‬ﻋﻠﻰ ﻣﺎ ﻋﺮﻑ ﻓﻲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ‪ )):‬ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﻘﺪﻡ ﻟﻪ ﺳﺒﻖ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ(()‪.(٥‬‬
‫ﻗﻠﺖ‪ :‬ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺻﻄﻼﺡ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ" ﻫﻨﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﻴﻦ ﻓﻼ ﻣﻨﺎﻓﺎﺓ‪.‬‬
‫ﻭﺍﻟﺤﺎﺻ ﻞ‪ :‬ﺃﻥ ﻣ ﺪﺍﺭ ﺍﻟﻔ ﺮﻕ ﺑ ﻴﻦ ﺍﻟﻤﻨﻘ ﻮﻝ ﻭﺍﻟﻤﺮﺗﺠ ﻞ ﻓ ﻲ ﺍﺻ ﻄﻼﺡ ﺍﻷﺻ ﻮﻟﻴﻴﻦ‬
‫ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻌﻼﻗﺔ ﻭﻋﺪﻣﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻨﺤﻮﻳﻴﻦ ﻋﻠﻰ ﺳﺒﻖ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﻋﺪﻣﻪ‪.‬‬
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‫ﻓ ﺎﻟﻤﻨﻘﻮﻝ ﻣ ﻨﻬﻢ‪ :‬ﻣ ﺎ ﺳ ﺒﻖ ﻟ ﻪ ﺍﺳ ﺘﻌﻤﺎﻝ ﻗﺒ ﻞ ﺍﻟﻌَﻠَﻤﻴّ ﺔ ))ﻛﻔ ﻀﻞ(( ﻓﺈﻧ ﻪ ﻓ ﻲ ﺍﻷﺻ ﻞ‬
‫ﻣ ﺼﺪﺭ ﻭﻧﻘ ﻞ ﺇﻟ ﻰ ﺍﻟﻌَﻠَﻤﻴّ ﺔ‪ ،‬ﻭﺍﻟﻤﺮﺗﺠ ﻞ‪ :‬ﻫ ﻮ ﺍﻟ ﺬﻱ ﺍﺳ ﺘﻌﻤﻞ ﻣ ﻦ ﺃﻭﻝ ﺍﻷﻣ ﺮ ﻋﻠﻤ ﺎ ً‬
‫))ﻛﺴﻌﺎﺩ((‪ ،‬ﻭﺳﻴﺄﺗﻲ ﻣﻦ ﻫﺬﺍ ﻣﺰﻳﺪ ﺑﻴﺎﻥ‪.‬‬
‫ﻭﻧﻘﻞ ﻋﻦ "ﺍﻟﻐﺰﻱ")‪ (٦‬ﻋ ﻦ »ﺷ ﺮﺡ ﺍﻟﻤﻨ ﺎﺭ« "ﻻﺑ ﻦ ﺍﻟﻤﻠ ﻚ"‪ :‬ﺃﻥ ﺍﻟﻠﻔ ﻆ ﻣﻮﺿ ﻮﻉ‬
‫ﻟﻠﻤﻌﻨﻰ ﺍﻟﻤﺠﺎﺯﻱ ﺑﺎﻟﻨﻮﻉ‪.‬‬

‫ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ ﺑﻤﻌﻨﻰ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺳﻮﺍء ﺩﺧﻠﻬﺎ ﻣﺎﺷﻴﺎ ً ﺃﻭ ﺭﺍﻛﺒﺎ ً‪.‬‬

‫ﻭﺍﻟﻌﺮﻑ ﺍﻟﺨﺎﺹ‪ :‬ﻫ ﻮ ﻣ ﺎﻟﻢ ﻳﺘﻌﺎﺭﻓ ﻪ ﻋﺎﻣ ﺔ ﺍﻟﻨ ﺎﺱ ﺑ ﻞ ﺑﻌ ﻀﻬﻢ‪ ،‬ﻛﺎﻷﻟﻔ ﺎﻅ ﺍﻟﻤ ﺼﻄﻠﺢ ﻋﻠﻴﻬ ﺎ ﻓ ﻲ‬
‫ﻋﺮﻑ = = ﺍﻟﺸﺮﻉ ﺃﻭ ﻋﺮﻑ ﺍﻟﺘﺨﺎﻁﺐ‪ ،‬ﺃﻭ ﻓ ﻲ ﻋ ﺮﻑ ﻁﺎﺋﻔ ﺔ ﺧﺎﺻ ﺔ‪ ،‬ﻭﻣ ﻦ ﺫﻟ ﻚ ﺍﺻ ﻄﻼﺡ‬
‫ﺍﻟﺮﻓ ﻊ ﻋﻨ ﺪ ﺍﻟﻨﺤ ﺎﺓ‪ ،‬ﻭﺍﺷ ﺘﺮﻁ ﺍﻟﺤﻨﻔﻴ ﺔ ﻓ ﻲ ﺍﻟﻌ ﺮﻑ ﺍﻟﻌ ﺎﻡ ﺍﺳ ﺘﻤﺮﺍﺭ ﺍﻟﻌﻤ ﻞ ﺑ ﻪ ﺑ ﻴﻦ ﺍﻟﻨ ﺎﺱ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺷﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ ‪ ،١٣١/١‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﻓ ﻲ ﺷ ﺮﺡ ﻣﺠﻠ ﺔ ﺍﻷﺣﻜ ﺎﻡ ﻟﻌﻠ ﻲ‬
‫ﺣﻴ ﺪﺭ ‪ ،٤٥/٣‬ﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٨٧/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪.٢٣١/٢‬‬
‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥١‬ﺏ (‪.‬‬
‫)‪(٢‬ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺘﻨﻘﻴﺢ«‪ :‬ﻟﺴﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢١٩/٧‬ﻛ ﺸﻒ‬
‫ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٤٩٨/١‬‬
‫)‪(٣‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪.١٣١/١‬‬
‫)‪(٤‬ﺃﻱ‪ :‬ﺍﻟﻐﺰﻱ‪.‬‬
‫)‪(٥‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺘﻌﺮﻳﻔ ﺎﺕ ﻟﻠﺠﺮﺟ ﺎﻧﻲ ‪ ،٢٦٨/١‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،١٨٤/١٠‬ﺗ ﺎﺝ ﺍﻟﻌ ﺮﻭﺱ‬
‫ﻟﻠﺠﻮﻫﺮﻱ‪.٣٣٨/٧‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥١‬ﺏ (‪.‬‬

‫‪٣٠١‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻳﺸﻜﻞ ﺑﻤﺎ ﺻ ﺮﺡ ﺑ ﻪ "ﺍﻟ ﺴﻴﺪ" ﻓ ﻲ »ﺣﺎﺷ ﻴﺔ ﺍﻟﻤﻄ ﻮﻝ«)‪ (١‬ﻣ ﻦ ﺃﻥ ﺍﻟﻤﺠ ﺎﺯ‬
‫ﻟ ﻴﺲ ﻟ ﻪ ﻭﺿ ﻊ ﺷﺨ ﺼﻲ ﻭﻻ ﻧ ﻮﻋﻲ‪ (٢)/‬ﻭﺇﻥ ﻭﺟ ﺪ ﻓﻴ ﻪ ﻋﻼﻗ ﺔ ﻣﻌﺘﺒ ﺮﺓ ﺑﺤ ﺴﺐ ﻧﻮﻋﻬ ﺎ‬
‫ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﻓ ﻲ »ﺍﻟﻤﻄ ﻮﻝ)‪ :«(٣‬ﺃﻥ ﺍﻟﻌﻼﻗ ﺔ ﻻﺑ ﺪ ﻓﻴﻬ ﺎ ﻣ ﻦ ﺍﻟﻮﺿ ﻊ ﺍﻟﻨ ﻮﻋﻲ‪ (٤)/‬ﻗ ﺎﻝ‪ :‬ﻭﻫ ﻮ‬
‫ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪)) :‬ﺍﻟﻤﺠﺎﺯ ﻣﻮﺿﻮﻉ ﺑﺎﻟﻨﻮﻉ(()‪.(٥‬‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﺴﻴﺪ" ﻓﻲ »ﺣﺎﺷﻴﺔ ﺍﻟﻤﻄﻮﻝ« ﻣﻦ ﺃﻥ ﺍﻟﻤﺠﺎﺯ ﻏﻴ ﺮ‬
‫ﻣﻮﺿﻮﻉ ﺃﻟﺒﺘﻪ ﻟﻌﺪﻡ ﺻﺪﻕ ﺣﺪ ﺍﻟﻮﺿﻊ ﻋﻠﻴﻪ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻗﻠ ﺖ‪ :‬ﻗ ﺎﻝ ﺍﻟﻌﻼﻣ ﺔ "ﺃﺣﻤ ﺪ ﺑ ﻦ ﻗﺎﺳ ﻢ ﺍﻟﻌﺒ ﺎﺩﻱ")‪ (٦‬ﻣ ﺎ ﻓ ﻲ »ﺣﺎﺷ ﻴﺔ ﺍﻟﻤﻄ ﻮﻝ«‬
‫ﻣﻌﺎﺭﺽ ﺑﻤﺎ ﻗﺎﻟﻪ "ﺍﻟﺴﻴﺪ" ﻓﻲ »ﺣﺎﺷﻴﺔ ﺍﻟﻌﻀﺪ)‪ «(٧‬ﻓﺈﻧﻪ ﺻﺮﺡ‪)) :‬ﺑﺄﻥ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ ﺃﻥ‬
‫ﺃﻥ ﻭﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻠﻤﻌﻨﻰ ﻓُﺴﺮ ﺑﻮﺟﻬﻴﻦ‪:‬‬ ‫ﻲ ﻣﻨﺸﺆﻩ ﱠ‬‫ﺍﻟﻤﺠﺎﺯ ﻣﻮﺿﻮﻉ ﺃﻭ ﻻ‪ ،‬ﻟﻔﻈ ﱡ‬
‫(‬‫‪٨‬‬ ‫)‬
‫ﺍﻷﻭﻝ‪ :‬ﺗﻌﻴﻴﻦ ﺍﻟﻠﻔﻆ ﺑﻨﻔ ﺴﻪ ﻟﻠﻤﻌﻨ ﻰ‪ /‬ﻓﻌﻠ ﻰ ﻫ ﺬﺍ ﻻ ﻭﺿ ﻊ ﻓ ﻲ ﺍﻟﻤﺠ ﺎﺯ ﺃﺻ ﻼً ﻻ‬
‫ﺷﺨﺼﻴﺎ ً ﻭﻻ ﻧﻮﻋﻴﺎً؛ ﻷﻥ ﺍﻟﻮﺍﺿﻊ ﻟ ﻢ ﻳﻌﻠ ﻖ ﺍﻟﻠﻔ ﻆ ﺑﻨﻔ ﺴﻪ ﻟﻠﻤﻌﻨ ﻰ ﺍﻟﻤﺠ ﺎﺯﻱ ﺑ ﻞ ﺑﺎﻟﻘﺮﻳﻨ ﺔ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﻋﻴﺔ‪ ،‬ﻓﺎﺳﺘﻌﻤﺎﻟﻪ ﻓﻴﻪ ﺑﺎﻟﻤﻨﺎﺳﺒﺔ ﻻ ﺑﻮﺿﻊ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﻌﻴﻴﻦ ﺍﻟﻠﻔﻆ ﺑﺈﺯﺍء ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻔﻲ ﺍﻟﻤﺠﺎﺯ ﻭﺿ ﻊ ﻧ ﻮﻋﻲ ﻗﻄﻌ ﺎ؛ً‬
‫ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻌﻼﻗﺔ‪ (٩)/‬ﺍﻟﻤﻌﺘﺒﺮﺓ ﻧﻮﻋﻬﺎ(( )‪"(١٠‬ﻏﺰﻱ")‪ (١١‬ﺑﺘﺼﺮﻑ)‪.(١‬‬

‫)‪(١‬ﻟﻌﻠﻲ ﺑﻦ ﷴ ﺍﻟﺤﻨﻔﻲ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺠﺮﺟﺎﻧﻲ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪٢٦٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪»(٣‬ﺍﻟﻤﻄﻮﻝ«‪ :‬ﻛﺘﺎﺏ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٩٢‬ﻫـ‪،‬‬
‫ﺷﺮﺡ ﻓﻴﻪ ﺗﻠﺨﻴﺺ ﺍﻟﻤﻔﺘﺎﺡ‪ ،‬ﻭﻋﻠﻴﻪ ﺣﻮﺍﺷﻲ ﻛﺜﻴﺮﺓ ﺃﻫﻤﻬﺎ ﺣﺎﺷﻴﺘﻪ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻲ ﺑﻦ‬
‫ﷴ ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٨١٦‬ﻫ ـ‪ ،‬ﻗ ﺎﻝ ﺣ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‪ :‬ﻭﻓﻴﻬ ﺎ ﺍﻋﺘﺮﺍﺿ ﺎﺕ ﻋﻠ ﻰ ﺍﻟ ﺸﺎﺭﺡ‬
‫ﻭﺗﺤﻘﻴﻘﺎﺕ ﻟﻄﻴﻔﺔ ﺗﺮﺗﺎﺡ ﺇﻟﻴﻬﺎ ﺁﺫﺍﻥ ﺍﻷﺫﻫﺎﻥ‪ .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.٤٧٤/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٠٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪ ،١٦٤/١‬ﺷﺮﺡ ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺨﺮﺷﻲ ‪.٦٣/١‬‬
‫)‪"(٦‬ﺃﺣﻤ ﺪ ﺑ ﻦ ﺍﻟﻘﺎﺳ ﻢ ﺍﻟﻌﺒ ﺎﺩﻱ"‪ :‬ﻣ ﻦ ﺃﻫ ﻞ ﻣ ﺼﺮ‪،‬ﺷﺎﻓﻌﻲ ﺍﻟﻤ ﺬﻫﺐ‪ ،‬ﻟ ﻪ ﺣﺎﺷ ﻴﺔ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺟﻤ ﻊ‬
‫ﺍﻟﺠﻮﺍﻣﻊ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺳﻤﺎﻫﺎ»ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ« ﻭﺷﺮﺡ ﺍﻟﻮﺭﻗﺎﺕ ﻹﻣﺎﻡ ﺍﻟﺤ ﺮﻣﻴﻦ‪ ،‬ﻣ ﺎﺕ ﺑﻤﻜ ﺔ‬
‫‪ ٩٩٢‬ﻫـ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٩٨/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٤٨/٢‬‬
‫)‪»(٧‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻀﺪ«‪:‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻤﻮﺍﻗ ﻒ ﻓ ﻲ ﻋﻠ ﻢ ﺍﻟﻜ ﻼﻡ ﻟﻠﻌﻼﻣ ﺔ ﻋ ﻀﺪ ﺍﻟ ﺪﻳﻦ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺑ ﻦ‬
‫ﺃﺣﻤﺪ ﺍﻻﻳﺠﻲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪،٧٥٦‬ﺃﻟﻔ ﻪ ﻟﻐﻴ ﺎﺙ ﺍﻟ ﺪﻳﻦ ﻭﺯﻳ ﺮ ﺧﺪﺍﺑﻨ ﺪﻩ‪ ،‬ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﺟﻠﻴ ﻞ‬
‫ﺍﻟﻘﺪﺭ ﺭﻓﻴﻊ ﺍﻟﺸﺄﻥ ﺍﻋﺘﻨﻰ ﺑﻪ ﺍﻟﻔﻀﻼء‪ ،‬ﻓﺸﺮﺣﻪ ﺍﻟﺴﻴﺪ ﺍﻟ ﺸﺮﻳﻒ ﻋﻠ ﻰ ﺑ ﻦ ﷴ ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳﻨﺔ ‪٨١٦‬ﻫـ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،١٥/١‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ‬
‫ﺧﻠﻴﻔﺔ ‪ ،١٨٩١/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢١٦/٧‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٤٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/١٢١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(١٠‬ﻳﻨﻈ ﺮ‪ :‬ﺣﺎﺷ ﻴﺔ ﺍﻟﻌﻼﻣ ﺔ ﺍﻟﺘﻔﺘ ﺎﺯﺍﻧﻲ ﻭﺣﺎﺷ ﻴﺔ ﺍﻟ ﺸﺮﻳﻒ ﺍﻟﺠﺮﺟ ﺎﻧﻲ ﻋﻠ ﻰ ﻣﺨﺘ ﺼﺮ ﺍﻟﻤﻨﺘﻬ ﻰ‬
‫ﺍﻷﺻﻮﻟﻲ ‪ ١٣٩ /١‬ﻭ‪.١٤٠‬‬
‫)‪(١١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ )‪/٥٢‬ﺁ(‪.‬‬

‫‪٣٠٢‬‬
‫ﻋﻠَ ْﻳ ِﻪ ُﺣ ِﻣ َﻝ ﻗﻭﻟ ﻪ ﺗﻌ ﺎﻟﻰ } َﻭ َﻻ ﺗ َ ْﻧ ِﻛ ُﺣ ﻭﺍ َﻣ ﺎ‬ ‫‪ِ =٢٠٤‬ﻣ ْﻧ َﻬﺎ ﺍﻟ ِﻧّ َﻛ ﺎ ُﺡ ِﻟ ْﻠ َﻭ ْ‬
‫ﻁ ِء َﻭ َ‬
‫ﺕ َﻣ ْﺯﻧِﻳﱠﺔُ ْﺍﻷ َ ِ‬
‫ﺏ َﻛ َﺣ ِﻠﻳﻠَﺗِ ِﻪ‪،‬‬ ‫ﺎء { ﻓَ ُﺣ ِ ّﺭ َﻣ ْ‬
‫ﺳ ِ‬ ‫ﻧَ َﻛ َﺢ ﺁﺑَﺎ ُﺅ ُﻛ ْﻡ ِﻣﻥ ﺍﻟ ِﻧّ َ‬
‫ْ )‪(٢‬‬
‫ﻋﻠَ ْﻳ ِﻪ ُﺣ ِﻣ َﻝ ﻗﻭﻟ ﻪ‪ :‬ﺗﻌ ﺎﻟﻰ } َﻭ َﻻ‬
‫ﻁ ِء َﻭ َ‬ ‫‪ِ  =٢٠٤‬ﻣ ْﻧ َﻬ ﺎ ﺍﻟ ِﻧّ َﻛ ﺎ ُﺡ ِﻟ ْﻠ َﻭ‬
‫ﺎء{‪] .‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪.[٢٢:‬‬ ‫ﺗ َ ْﻧ ِﻛ ُﺣﻭﺍ َﻣﺎ ﻧَ َﻛ َﺢ ﺁﺑَﺎ ُﺅ ُﻛ ْﻡ ِﻣ ْﻥ ﺍﻟﻧِّ َ‬
‫ﺳ ِ‬
‫ﺃﻗﻮﻝ)‪ :(٣‬ﻫﺬﺍ ﻣﺨﺘﺎﺭ ﺻﺎﺣﺐ »ﺍﻟﻤﻨ ﺎﺭ«)‪ (٤‬ﺗﺒﻌ ﺎ ً "ﻟﻔﺨ ﺮ ﺍﻹﺳ ﻼﻡ" ﻟﻜ ﻦ ﻋﺎﻣ ﺔ‬
‫ﺍﻟﻤﺸﺎﻳﺦ‬
‫ﻲ ﺑِ ِﺣ ِﻠّ َﻬﺎ ‪ =٢٠٥‬ﻟَ ْﻡ ﻳَ ْﻧﻔُ ْﺫ ِﻟ ُﻣﺧَﺎﻟَﻔَﺗِ ِﻪ ْﺍﻟ ِﻛﺗ َ َ‬
‫ﺎﺏ ﺑِ ِﺧ َﻼ ِ‬
‫ﻑ‬ ‫ﺿﻰ ﺷَﺎﻓِ ِﻌ ﱞ‬ ‫َﻭ َﻛﺫَﺍ ﻟَ ْﻭ ﻗَ َ‬
‫ﺳﺗِ ِﻪ‬ ‫ﺎء ﺑِ ِﺣ ِّﻝ َﻣ ْﻣ ُ‬
‫ﺳﻭ َ‬ ‫ﺿ ِ‬‫ْﺍﻟﻘَ َ‬
‫ﺎﺭ ﺷ َْﺭ ِﺣﻧَﺎ‪.‬‬ ‫‪َ =٢٠٦‬ﻭ ْﺍﻟﻔَ ْﺭ ُﻕ َﻣ ْﺫ ُﻛ ٌ‬
‫ﻭﺭ ﻓِﻲ ِﻅ َﻬ ِ‬
‫ﻭﺟﻤﻬ ﻮﺭ ﺍﻟﻤﻔ ﺴﺮﻳﻦ)‪ (٥‬ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻨﻜ ﺎﺡ ﺍﻟﻤ ﺬﻛﻮﺭ ﻓ ﻲ ﺍﻵﻳ ﺔ ﻫ ﻮ‪ :‬ﺍﻟﻌﻘ ﺪ‪ ،‬ﻭﺟ ﻮﺯ‬
‫"ﺍﻟﺰﻳﻠﻌﻲ")‪ (٦‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻔﻬﻮﻣﺎ ً ﻣﻦ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‪)) :‬ﺑﺠﻮﺍﺯ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ‬

‫)‪(١‬ﻳﻨﻈ ﺮ‪ :‬ﻣﺨﺘ ﺼﺮ ﺍﻟﻤﻌ ﺎﻧﻲ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ ‪ ،/٢٤٤/‬ﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ‬
‫‪٧٩/١‬ﻭ‪ ،٨٠‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﻴﺮ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ ﻻﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ ‪ ٦٨/١‬ﻭ‪ ،٥/٢‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄ ﺎﺭ‬
‫ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺠﻼﻝ ﺍﻟﻤﺤﻠﻲ ‪.٣٩٤/١‬‬
‫)‪(٢‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻜﺎﺡ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﺭﺍء‪:‬‬
‫ﺍﻟ ﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﻜ ﺎﺡ ﺣﻘﻴﻘ ﺔ ﻓ ﻲ ﺍﻟ ﻮﻁء ﻣﺠ ﺎﺯ ﻓ ﻲ ﺍﻟﻌﻘ ﺪ‪ ،‬ﻭﻫ ﻮ ﻣ ﺎ ﺫﻫ ﺐ ﺇﻟﻴ ﻪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻓ ﻲ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻭﺟﻪ ﻭﺑﻌﺾ ﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬
‫ﺍﻟ ﺮﺃﻱ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻨﻜ ﺎﺡ ﺣﻘﻴﻘ ﺔ ﻓ ﻲ ﺍﻟﻌﻘ ﺪ ﻣﺠ ﺎﺯ ﻓ ﻲ ﺍﻟﻮﻁء‪،‬ﻭﻫ ﻮ ﻣﺎﺫﻫ ﺐ ﺇﻟﻴ ﻪ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻷﺻﺢ‪ ،‬ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﻓﻲ ﻛﻞ ﻣ ﻦ ﺍﻟﻌﻘ ﺪ ﻭﺍﻟ ﻮﻁء‪ ،‬ﻭﻫ ﻮ ﺭﺃﻱ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣ ﺸﺘﺮﻙ‬
‫ﻟﻔﻈﻲ ﻓﻴﻬﻤﺎ ﺃﻭ ﻣﺸﺘﺮﻙ ﻣﻌﻨﻮﻱ ﻓﻴﻬﻤ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،٣/٢‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ‬
‫ﺍﻟﻬﻤﺎﻡ ‪ ،١٨٧/٣‬ﺷﺮﺡ ﻣﺨﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺨﺮﺷﻲ ‪ ،١٦٤/٣‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﻧﻲ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﺑ ﻦ ﺃﺑ ﻲ‬
‫ﺯﻳ ﺪ ﺍﻟﻘﻴﺮﻭﺍﻧ ﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪ ،١٧/٢‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‬
‫‪ ،٩٨/٣‬ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،١٨٣/٧‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪،٣/٧‬‬
‫ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٤/٨‬‬
‫)‪(٣‬ﺃﻱ‪ :‬ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪»(٤‬ﻣﻨﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ«‪ :‬ﻷﺑﻲ ﺍﻟﺒﺮﻛﺎﺕ ﺣ ﺎﻓﻆ ﺍﻟ ﺪﻳﻦ ﻋﺒ ﺪﷲ ﺍﻟﻨ ﺴﻔﻲ‪ ،‬ﻓﻘﻴ ﻪ ﺣﻨﻔ ﻲ ﻛ ﺎﻥ‬
‫ﺇﻣﺎﻣﺎ ً ﻛﺎﻣﻼً‪ ،‬ﻣﺪﻗﻘﺎً‪ ،‬ﺭﺃﺳﺎ ً ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻋﺪّﻩ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷ ﺎ ﻣ ﻦ ﻁﺒﻘ ﺔ ﺍﻟﻤﻘﻠ ﺪﻳﻦ ﺍﻟﻘ ﺎﺩﺭﻳﻦ‬
‫ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﻋﺪﻩ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ .‬ﻣﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ‪ ،‬ﺍﻟ ﻮﺍﻓﻲ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ‪ ،‬ﺍﻟﻜ ﺎﻓﻲ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟ ﻮﺍﻓﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ‪ ٧١٠‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٩٢/٤‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٤٦٤/١‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﻁﺒﻲ ‪ ،٩٩/٥‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ ‪،٦١٧/١‬ﺗﻔﺴﻴﺮ ﺍﻵﻟﻮﺳﻲ ‪.٢٤٦/٢‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٠٦/٢‬‬

‫‪٣٠٣‬‬
 ‫ﻱ")‪.(١‬‬
‫ﻭﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ((‪ ،‬ﻭﺃﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻵﻳﺔ ﻧﻔﻲ ﺑﻞ ﻧﻬﻲ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻳﺮﺍﺩ ﺑﺎﻟﻨﻔﻲ ﺍﻟﻤﻨﻊ ﻓﻴﺼﺪﻕ ﺑﺎﻟﻨﻬﻲ‪.‬‬
‫ﺎﺏ‪ .‬ﺃﻗﻮﻝ‪ :‬ﻓﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺨﺎﻟﻔ ﺔ ﻣﺒﻨﻴ ﺔ ﻋﻠ ﻰ‬‫‪  =٢٠٥‬ﻟَ ْﻡ ﻳَ ْﻧﻔُ ْﺫ ِﻟ ُﻣﺧَﺎﻟَﻔَﺗِ ِﻪ ْﺍﻟ ِﻛﺗ َ َ‬
‫ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻛﻮﻧﻪ ﺣﻘﻴﻘﺔ ﻓ ﻲ ﺍﻟ ﻮﻁء ﻭﻫ ﻮ ﻏﻴ ﺮ ﻣﺘﻌ ﻴﻦ‪ ،‬ﻓﻠ ﻴﺲ ﻣﺨﺎﻟﻔ ﺎ ً ﻟﻠﻜﺘ ﺎﺏ ﻣ ﻦ‬
‫ﻛ ﻞ ﻭﺟ ﻪ‪ ،‬ﻭﺟﻮﺍﺑ ﻪ)‪ :(٢‬ﺃﻧ ﻪ ﻣﺨ ﺎﻟﻒ ﻟ ﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﺇﻟ ﻰ ﺍﻟﺤﻨﻔ ﻲ ﺑﺨ ﺼﻮﺻﻪ)‪.(٣‬‬
‫ﻱ")‪.(٤‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺷ ْﺭ ِﺣﻧَﺎ‪ .(٥)/‬ﻭﻫ ﻮ‪ :‬ﺃﻥ ﺣﺮﻣ ﺔ ﺍﻟ ﻮﻁء‬
‫ﺎﺭ َ‬
‫ﻭﺭ ﻓِﻲ ِﻅ َﻬ ِ‬ ‫‪َ  =٢٠٦‬ﻭ ْﺍﻟﻔَ ْﺭ ُﻕ َﻣ ْﺫ ُﻛ ٌ‬
‫ﻲ ﺑﺤ ﻞ ﺃﺻ ﻞ ﺍﻟﻤﺰﻧﻴ ﺔ)‪ (٦‬ﻭﻓﺮﻭﻋﻬ ﺎ‬ ‫ﻣﻨ ﺼﻮﺹ ﻋﻠﻴﻬ ﺎ ﻓﻠ ﻢ ﻳﻨﻔ ﺬ ﻗ ﻀﺎء ﺍﻟ ﺸﱠ ﺎﻓِ ِﻌ ﱠ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣١/١‬‬

‫)‪(٢‬ﺃﻱ‪:‬ﺍﻟﻤﺼﻨﻒ ـ ﺍﺑﻦ ﻧﺠﻴﻢ ـ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﻣﺰﻧﻴﺔ ﺍﻷﺏ‪.‬‬
‫)‪(٣‬ﺃﻱ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﻔﻲ ﺻﺎﺣﺐ ﺍﻟﻤﻨﺎﺭ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺒﺰﺩﻭﻱ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣١/١‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٦٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫ﺃﻥ ﻣﻦ ﺯﻧ ﻰ ﺑ ﺎﻣﺮﺃﺓ ﺃﻭ ﻟﻤ ﺴﻬﺎ‪ ،‬ﺃﻭ ﻗﺒّﻠﻬ ﺎ ﺑ ﺸﻬﻮﺓ ﺃﻭ ﻧﻈ ﺮ ﺇﻟ ﻰ ﻓﺮﺟﻬ ﺎ ﺑ ﺸﻬﻮﺓ ﺣ ﺮﻡ‬ ‫)‪(٦‬ﻳﺮﻯ ﺍﻟﺤﻨﻔﻴّﺔ ّ‬
‫ﺸ ْﻬ َﻮﺓِ ﺃ َ ْﻭ ﻟَ َﻤ َ‬
‫ﺴ َﻬﺎ‬ ‫ﺝ ْﺍﻣ َﺮﺃَﺓٍ ﺑِ َ‬ ‫ﻈ َﺮ ﺇﻟَ ﻰ ﻓَ ْﺮ ِ‬‫ﻋﻠﻴ ﻪ = = ﺃﺻ ﻮﻟﻬﺎ‪ ،‬ﻭﻓﺮﻭﻋﻬ ﺎ‪ ،‬ﻟﻘﻮﻟ ﻪ ﷺ‪َ } :‬ﻣ ْﻦ ﻧَ َ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺃ ُ ﱡﻣ َﻬﺎ َﻭﺍ ْﺑﻨَﺘ ُ َﻬ ﺎ{ ﺃﺧﺮﺟ ﻪ‪:‬ﺃﺑ ﻦ ﺃﺑ ﻲ ﺷ ﻴﺒﺔ ﻓ ﻲ ﺍﻟﻤ ﺼﻨﻒ )‪ (١٦٢٣٥‬ﻓ ﻲ ﻛﺘ ﺎﺏ‬ ‫ﺖ َ‬ ‫ﺸ ْﻬ َﻮﺓٍ َﺣ ُﺮ َﻣ ْ‬
‫ﺑِ َ‬
‫ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﺗﺤﺖ ﺍﻷﻣﺔ ﺍﻟﻤﻤﻠﻮﻛﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﻓ ﻲ ﺳ ﻨﻨﻪ ﺍﻟﻜﺒ ﺮﻯ ‪):١٧٠/٧‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺤﺠ ﺎﺝ ﺑ ﻦ ﺃﺑ ﻲ ﺃﺭﻁ ﺄﺓ ﻋ ﻦ ﺃﺑ ﻲ ﻫ ﺎﻧﺊ ﺃﻭ ﺃﻡ ﻫ ﺎﻧﺊ ﻋ ﻦ ﺍﻟﻨﺒ ﻲ ﷺ ﻭﻫ ﺬﺍ ﻣﻨﻘﻄ ﻊ ﻭﻣﺠﻬ ﻮﻝ‬
‫ﻭﺿﻌﻴﻒ‪ ،‬ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﺃﺭﻁﺄﺓ ﻻ ﻳﺤﺘﺞ ﻓﻴﻤ ﺎ ﻳ ﺴﻨﺪﻩ ﻓﻜﻴ ﻒ ﺑﻤ ﺎ ﻳﺮﺳ ﻠﻪ ﻋﻤ ﻦ ﻻ ﻳﻌ ﺮﻑ(‪ .‬ﻭﺗﺤ ّﺮﻡ‬
‫ﺑﺎﻟﺰﻧ ﺎ ﻭﻣﻘﺪّﻣﺎﺗ ﻪ‪ ،‬ﻭﻻ ﺗﺤ ّﺮﻡ‬ ‫ﻷﻥ ﺣﺮﻣﺔ ﺍﻟﻤ ﺼﺎﻫﺮﺓ ﺗﺜﺒ ﺖ ﻋﻨ ﺪﻫﻢ ّ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪ّ ،‬‬
‫ﺍﻟﺰﺍﻧﻲ ﻭﺃﺑﻴﻪ‪.‬‬ ‫ﺃﺻﻮﻟﻬﺎ ﻭﻻ ﻓﺮﻭﻋﻬﺎ ﻋﻠﻰ ﺍﺑﻦ ّ‬
‫ﺍﻟﻤﺲ ﻭﺍﻟﻨّﻈﺮ‪ ،‬ﺣﺘّﻰ ﻟﻮ ﻭﺟﺪﺍ ﺑﻐﻴﺮ ﺷﻬﻮﺓٍ ﺛ ّﻢ ﺍﺷ ﺘﻬﻰ ﺑﻌ ﺪ ﺍﻟﺘ ّ ﺮﻙ ﻻ‬ ‫ّ‬ ‫ﺸﻬﻮﺓ ﻋﻨﺪﻫﻢ ﻋﻨﺪ‬ ‫ﻭﺗﻌﺘﺒﺮ ﺍﻟ ّ‬
‫ﺗﺘﻌﻠّﻖ ﺑﻪ ﺍﻟﺤﺮﻣﺔ‪.‬‬
‫ﺍﻟﺮﺟﻞ ﺃﻥ ﺗﻨﺘﺸﺮ ﺁﻟﺘﻪ ﺃﻭ ﺗﺰﺩﺍﺩ ﺍﻧﺘﺸﺎﺭﺍ ً ﺇﻥ ﻛﺎﻧﺖ ﻣﻨﺘﺸﺮﺓ ً‪.‬‬ ‫ﺸﻬﻮﺓ ﻓﻲ ّ‬ ‫ﻭﺣﺪ ﺍﻟ ّ‬
‫ﺲ ﺃﻭ‬ ‫ﺸﻬﻮﺓ ﻣ ﻦ ﺃﺣ ﺪﻫﻤﺎ ﻳﻜﻔ ﻲ ﻋﻨ ﺪ ﺍﻟﻤ ّ‬ ‫ﻭﺟﺎء ﻓ ﻲ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳّ ﺔ ﻧﻘ ﻼً ﻋ ﻦ ﺍﻟﺘّﺒﻴ ﻴﻦ‪ :‬ﻭﺟ ﻮﺩ ﺍﻟ ّ‬
‫ﺍﻟﻤﺲ ﺃﻭ ﺍﻟﻨّﻈﺮ ﻟﻢ ﺗﺜﺒ ﺖ ﺑ ﻪ ﺣﺮﻣ ﺔ ﺍﻟﻤ ﺼﺎﻫﺮﺓ‪،‬‬ ‫ّ‬ ‫ﺍﻟﻨّﻈﺮ‪ ،‬ﻭﺷﺮﻁﻪ ﺃﻥ ﻻ ﻳﻨﺰﻝ‪ ،‬ﺣﺘّﻰ ﻟﻮ ﺃﻧﺰﻝ ﻋﻨﺪ‬
‫ﺸﻬﻴﺪ‪ :‬ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ‪.‬‬ ‫ﺼﺪﺭ ﺍﻟ ّ‬ ‫ﻗﺎﻝ ﺍﻟ ّ‬
‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻳﻜﻮﻥ ﺍﻟﺘّﺤﺮﻳﻢ ّ‬
‫ﺑﺎﻟﺰﻧﺎ ﺩﻭﻥ ﺍﻟﻤﻘﺪّﻣﺎﺕ‪.‬‬
‫ﻭﻣﻨﺎﻁ ﺍﻟﺘّﺤﺮﻳﻢ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺍﻟﻮﻁء‪ ،‬ﺣﻼﻻً ﻛﺎﻥ ﺃﻭ ﺣﺮﺍﻣﺎً‪ ،‬ﻓﻠﻮ ﺯﻧﻰ ﺭﺟﻞ ﺑ ﺄ ّﻡ ﺯﻭﺟﺘ ﻪ‬
‫ﺃﻭ ﺑﻨﺘﻬﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺯﻭﺟﺘﻪ ﺣﺮﻣ ﺔً ﻣﺆﺑّ ﺪﺓً‪ ،‬ﻭﻳﺠ ﺐ ﻋﻠﻴﻬﻤ ﺎ ﺃﻥ ﻳﻔﺘﺮﻗ ﺎ ﻣ ﻦ ﺗﻠﻘ ﺎء ﻧﻔ ﺴﻴﻬﻤﺎ‪ ،‬ﻭﺇﻻ‬
‫ﻓﺮﻕ ﺍﻟﻘﺎﺿﻲ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ّ‬
‫ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﻟﻴﺠﺎﻣﻌﻬ ﺎ‪ ،‬ﻓﻮﺻ ﻠﺖ ﻳ ﺪﻩ ﺇﻟ ﻰ ﺍﺑﻨ ٍﺔ ﻣﻨﻬ ﺎ‪ ،‬ﻓﻘﺮﺻ ﻬﺎ ﺑ ﺸﻬﻮﺓ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴّﺔ‪ :‬ﻟﻮ ﺃﻳﻘﻆ ّ‬
‫ﻭﻫﻲ ﻣ ّﻤﻦ ﺗﺸﺘﻬﻰ ﻳﻈﻦ ﺃﻧّﻬﺎ ﺃﻣﻬﺎ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻷﻡ ﺣﺮﻣﺔً ﻣﺆﺑّﺪﺓ ً‪ .‬ﻭﻟ ﻢ ﻳﻔ ّﺮﻕ ﺍﻟﺤﻨﻔﻴّ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‬
‫ﺍﻟﺰﻧ ﺎ ﻗﺒ ﻞ ﺍﻟ ّﺰﻭﺍﺝ ﺃﻭ ﺑﻌ ﺪﻩ ﻓ ﻲ ﺛﺒ ﻮﺕ ﺣﺮﻣ ﺔ ﺍﻟﻤ ﺼﺎﻫﺮﺓ‪ ،‬ﻭﺫﻫ ﺐ ﻣﺎﻟ ﻚ ﻓ ﻲ ﻗﻮﻟ ﻪ‬ ‫ﺑ ﻴﻦ ﺣ ﺼﻮﻝ ّ‬

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 ‫ﺑﺨﻼﻑ‬
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‫ﺍﻟﺘﻘﺒﻴﻞ)‪ (١‬ﺍﻫـ‪.‬‬
‫ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻔﺮﻕ ﺍﻟﻤﻄﻠﻮﺏ ﻫﻨﺎ ﺑﻴﻦ ﺍﻟﻮﻁء ﻭﺍﻟﻤ ﺲ ﻻ ﺑ ﻴﻦ ﺍﻟ ﻮﻁء ﻭﺍﻟﺘﻘﺒﻴ ﻞ)‪ (٢‬ﺇﻻ‬

‫ﺑﺎﻟﺰﻧﺎ ﻋﻨ ﺪﻫﻤﺎ ﺃﺻ ﻮﻝ‬ ‫ﺗﺤﺮﻡ ّ‬ ‫ﺍﻟﺰﻧﺎ ﻻ ﺗﺜﺒﺖ ﺑﻪ ﺣﺮﻣﺔ ﺍﻟﻤﺼﺎﻫﺮﺓ‪ ،‬ﻓﻼ ّ‬ ‫ﺃﻥ ّ‬‫ﺸﺎﻓﻌﻲ ﺇﻟﻰ ّ‬ ‫ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﺍﻟ ّ‬ ‫ّ‬
‫ﺍﻟﺰﺍﻧ ﻲ‪ ،‬ﻭﻻ‬ ‫ﺗﺤﺮﻡ ﺍﻟﻤﺰﻧﻲ ﺑﻬﺎ ﻋﻠﻰ ﺃﺻ ﻮﻝ ّ‬ ‫ﻲ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻓﺮﻭﻋﻬﺎ ﻋﻠﻰ ﻣﻦ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﻛﻤﺎ ﻻ ّ‬ ‫ﺍﻟﻤﺰﻧ ّ‬
‫ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺯﻭﺟﺘ ﻪ‪ ،‬ﻟﻤ ﺎ ﺭﻭﻱ‪ِ :‬ﻣ ْﻦ َﺣ ﺪِﻳﺚ‬ ‫ﻋﻠﻰ ﻓﺮﻭﻋﻪ‪ ،‬ﻓﻠﻮ ﺯﻧﻰ ﺭﺟﻞ ﺑﺄ ّﻡ ﺯﻭﺟﺘﻪ ﺃﻭ ﺍﺑﻨﺘﻬﺎ ﻻ ّ‬
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‫ﺍﻟﺮ ُﺟﻞ ﻳَﺘْﺒَﻊ ْﺍﻟ َﻤ ْﺮﺃَﺓ َﺣ َﺮﺍ ًﻣﺎ ﺛ ﱠﻢ ﻳَ ْﻨ ِﻜﺢ ﺍِ ْﺑﻨَﺘ َﻬ ﺎ ﺃ ْﻭ ﺍﻟ ِﺒ ْﻨ ﺖ ﺛ ﱠﻢ ﻳَ ْﻨ ِﻜﺢ ﺃ ّﻣ َﻬ ﺎ‪،‬‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ﻋ ْﻦ ﱠ‬
‫ﺳﺌِ َﻞ َ‬ ‫ﻲﷺ ُ‬ ‫ﻋﺎﺋِﺸَﺔ ﺃ َ ﱠﻥ ﺍﻟﻨﱠ ِﺒ ّ‬ ‫َ‬
‫ﺎﺡ َﺣ َﻼﻝ {‪،‬ﺃﺧﺮﺟ ﻪ‪:‬ﺍﻟﺒﻴﻬﻘ ﻲ ﻓ ﻲ ﺍﻟ ﺴﻨﻦ‬ ‫ﻗَﺎ َﻝ‪َ }:‬ﻻ ﻳُ َﺤ ِ ّﺮﻡ ْﺍﻟ َﺤ َﺮﺍﻡ ْﺍﻟ َﺤ َﻼﻝ ِﺇﻧﱠ َﻤ ﺎ ﻳُ َﺤ ِ ّﺮﻡ َﻣ ﺎ َﻛ ﺎﻥَ ِﺑﻨِ َﻜ ٍ‬
‫ﺍﻟﻜﺒ ﺮﻯ )‪ (١٣٧٤٤‬ﻓ ﻲ ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﻨﻜ ﺎﺡ ﺑ ﺎﺏ‪ :‬ﺍﻟﺰﻧ ﺎ ﻻ ﻳﺤ ﺮﻡ ﺍﻟﺤ ﻼﻝ‪ ،‬ﻭﺍﻟ ﺪﺍﺭﻗﻄﻨﻲ)‪ (٨٨‬ﻓ ﻲ‬
‫ﻛﺘ ﺎﺏ‪ :‬ﺍﻟﻨﻜ ﺎﺡ ﺑ ﺎﺏ‪ :‬ﺍﻟﻤﻬ ﺮ‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧ ﻲ ﻓ ﻲ ﺍﻷﻭﺳ ﻂ )‪ ،١٠٥/٥(٤٨٠٣‬ﻭﻗ ﺎﻝ ﺍﻟﻬﻴﺜﻤ ﻲ ﻓ ﻲ‬
‫ﻭﺃﻥ ﺣﺮﻣ ﺔ‬ ‫ّ‬ ‫ﻣﺠﻤﻊ = = ﺍﻟﺰﻭﺍﺋﺪ‪ ):٢٦٨/٤‬ﻭﻓﻴﻪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺰﻫﺮﻱ ﻭﻫﻮ ﻣﺘﺮﻭﻙ(‪.‬‬
‫ﻭﺍﻟﺰﻧ ﺎ ﻣﺤﻈ ﻮﺭ‪ ،‬ﻓ ﻼ ﻳ ﺼﻠﺢ ﺃﻥ ﻳﻜ ﻮﻥ ﺳ ﺒﺒﺎ ً‬ ‫ﺍﻟﻤﺼﺎﻫﺮﺓ ﻧﻌﻤﺔ‪ ،‬ﻷﻧّﻬ ﺎ ﺗﻠﺤ ﻖ ﺍﻷﺟﺎﻧ ﺐ ﺑﺎﻷﻗ ﺎﺭﺏ‪ّ ،‬‬
‫ﺸﺎﻓﻌﻲ ﻓﻲ ﻣﻨﺎﻅﺮﺗﻪ ﻟﻤﺤ ّﻤ ﺪ ﺑ ﻦ ﺍﻟﺤ ﺴﻦ‪ :‬ﻭﻁء ﺣﻤ ﺪﺕ‬ ‫ﻟﻠﻨّﻌﻤﺔ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﻤﻼﺋﻤﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺍﻟ ّ‬
‫ﻪﻠﻟﺍﺍ ﻧ ﺴﺒﺎ ً ﻭﺻ ﻬﺮﺍً‪ ،‬ﻭﺃﻭﺟ ﺐ ﺑ ﻪ ﺣﻘﻮﻗ ﺎً‪،‬‬ ‫ﺑﻪ ﻭﺃﺣﺼﻨﺖ‪ ،‬ﻭﻭﻁء ﺭﺟﻤﺖ ﺑﻪ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﻧﻌﻤﺔ‪ ،‬ﻭﺟﻌﻠ ﻪ ّ‬
‫ﻭﺍﻵﺧﺮ ﻧﻘﻤﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﺸﺘﺒﻬﺎﻥ؟‪.‬‬
‫ﻭﺭﻭﻯ ﺍﺑ ﻦ ﺍﻟﻘﺎﺳ ﻢ ﻋ ﻦ ﻣﺎﻟ ﻚٍ ﻣﺜ ﻞ ﻗ ﻮﻝ ﺍﻟﺤﻨﻔﻴّ ﺔ‪ :‬ﺇﻧّ ﻪ ﻳﺤ ّﺮﻡ‪ ،‬ﻭﻗ ﺎﻝ ﺳ ﺤﻨﻮﻥ‪ :‬ﺃﺻ ﺤﺎﺏ ﻣﺎﻟ ﻚٍ‬
‫ﺍﻟﺰﻧ ﺎ ﻻ ﺗﺜﺒ ﺖ ﺑ ﻪ ﺣﺮﻣ ﺔ‬ ‫ﺃﻥ ّ‬ ‫ﺍﻟﻤﻮﻁ ﺄ ﻣ ﻦ ّ‬ ‫ّ‬ ‫ﻳﺨﺎﻟﻔﻮﻥ ﺍﺑ ﻦ ﺍﻟﻘﺎﺳ ﻢ ﻓﻴﻤ ﺎ ﺭﻭﺍﻩ‪ ،‬ﻭﻳ ﺬﻫﺒﻮﻥ ﺇﻟ ﻰ ﻣ ﺎ ﻓ ﻲ‬
‫ﺍﻟﻤ ﺼﺎﻫﺮﺓ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٠٧/٤‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ‬
‫‪ ،٢٠٧/٢‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٢٧٥/١‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،١٩٧/٢‬ﻭﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٢٥٢/٢‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٧٠/٨‬ﺍﻟﺘﺠﺮﻳ ﺪ ﻟﻨﻔ ﻊ ﺍﻟﻌﺒﻴ ﺪ ﻟﻠﺒﺠﻴﺮﻣ ﻲ‬
‫‪ ،٣٦٣/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ‪ ،٩٣/٧‬ﺇﻋ ﻼﻡ ﺍﻟﻤ ﻮﻗﻌﻴﻦ ﻋ ﻦ ﺭﺏ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ﻻﺑ ﻦ ﻗ ﻴﻢ ﺍﻟﺠﻮﺯﻳ ﺔ‬
‫‪.١٩١/٣‬‬
‫)‪(١‬ﺍﻟﺘﻘﺒﻴﻞ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺼﺪﺭ ﻗﺒﻞ‪ ،‬ﻭﺍﻻﺳﻢ ﻣﻨﻪ ﺍﻟﻘﺒﻠﺔ ﻭﻫﻲ ﺍﻟﻠﺜﻤﺔ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺍﻟﻘﺒﻞ‪.‬‬
‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎء ﺃﻥ ﺍﻟﺘﻘﺒﻴﻞ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻭﺟﻪ‪ :‬ﻗﺒﻠﺔ ﺍﻟﻤﻮﺩﺓ ﻟﻠﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺨ ﺪ‪ ،‬ﻭﻗﺒﻠ ﺔ ﺍﻟﺮﺣﻤ ﺔ‬
‫ﻟﻮﺍﻟﺪﻳﻪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺸﻔﻘﺔ ﻷﺧﻴﻪ ﻋﻠﻰ ﺍﻟﺠﺒﻬﺔ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﻟﺸﻬﻮﺓ ﻻﻣﺮﺃﺗﻪ ﺃﻭ ﺃﻣﺘﻪ ﻋﻠ ﻰ ﺍﻟﻔ ﻢ‪،‬‬
‫ﻭﻗﺒﻠ ﺔ ﺍﻟﺘﺤﻴ ﺔ ﻟﻠﻤ ﺆﻣﻨﻴﻦ ﻋﻠ ﻰ ﺍﻟﻴ ﺪ‪ .‬ﻭﺯﺍﺩ ﺑﻌ ﻀﻬﻢ ﻗﺒﻠ ﺔ ﺍﻟﺪﻳﺎﻧ ﺔ ﻟﻠﺤﺠ ﺮ ﺍﻷﺳ ﻮﺩ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻘ ﺎﻣﻮﺱ‬
‫ﺍﻟﻤﺤﻴﻂ ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ‪ ،٣٤/٤‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻟﻠﺠﻮﻫﺮﻱ ‪ ،٧٠/٨‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬
‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٣٨٤/٦‬‬
‫)‪(٢‬ﺃﺛﺮ ﺍﻟﺘﻘﺒﻴﻞ ﻓﻲ ﺣﺮﻣﺔ ﺍﻟﻤﺼﺎﻫﺮﺓ‪ :‬ﺍﻟﺘﻘﺒﻴﻞ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﺸﻬﻮﺓ ﻻ ﻳﺆﺛﺮ ﻓﻲ ﺣﺮﻣﺔ ﺍﻟﻤﺼﺎﻫﺮﺓ‪ ،‬ﻓﻤﻦ‬
‫ﻗﺒﻞ ﺍﻣﺮﺃﺓ ﺑﻐﻴﺮ ﺷ ﻬﻮﺓ ﻓﻠ ﻪ ﺃﻥ ﻳﺘ ﺰﻭﺝ ﺑﺒﻨﺘﻬ ﺎ ﺃﻭ ﺃﻣﻬ ﺎ‪ ،‬ﻭﻳﺠ ﻮﺯ ﻟﻬ ﺎ ﺍﻟ ﺰﻭﺍﺝ ﺑﺄﺻ ﻮﻟﻪ ﺃﻭ ﻓﺮﻭﻋ ﻪ‪،‬‬
‫ﻭﻛ ﺬﻟﻚ ﻣ ﻦ ﻗﺒ ﻞ ﺃﻡ ﺍﻣﺮﺃﺗ ﻪ ﺑﻐﻴ ﺮ ﺷ ﻬﻮﺓ ﻻ ﺗﺤ ﺮﻡ ﻋﻠﻴ ﻪ ﺍﻣﺮﺃﺗ ﻪ‪ .‬ﻭﻫ ﺬﺍ ﻣﺘﻔ ﻖ ﻋﻠﻴ ﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧ ﺖ‬
‫ﺍﻟﻘﺒﻠﺔ ﻋﻠﻰ ﺍﻟﻔﻢ‪ ،‬ﻓﺨﺎﻟﻒ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺃﻟﺤﻖ ﺑﻌﻀﻬﻢ ﺍﻟﺨﺪ ﺑﺎﻟﻔﻢ‪.‬‬
‫ﺃﻣ ﺎ ﺍﻟﺘﻘﺒﻴ ﻞ ﺃﻭ ﺍﻟﻤ ﺲ ﺑ ﺸﻬﻮﺓ ﻓ ﺎﺧﺘﻠﻔﻮﺍ ﻓ ﻲ ﺍﻧﺘ ﺸﺎﺭ ﺍﻟﺤﺮﻣ ﺔ ﺑﻬﻤ ﺎ‪ ،‬ﻓﻘ ﺎﻝ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء‪:‬‬
‫) ﺍﻟﻤﺎﻟﻜﻴ ﺔ = = ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ( ﺍﻟﻤﺒﺎﺷ ﺮﺓ ﻓ ﻲ ﻏﻴ ﺮ ﺍﻟﻔ ﺮﺝ ﻭﺍﻟﺘﻘﺒﻴ ﻞ ﻭﻟ ﻮ ﺑ ﺸﻬﻮﺓ ﻻ‬
‫ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻤﻘﺒﻞ ﺃﺻﻮﻝ ﻣﻦ ﻳﻘﺒﻠﻬﺎ ﻭﻻ ﻓﺮﻭﻋﻬ ﺎ‪ ،‬ﺯﻭﺟ ﺔ ﻛﺎﻧ ﺖ ﺃﻡ ﺃﺟﻨﺒﻴ ﺔ‪ ،‬ﻟﻌﻤ ﻮﻡ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪:‬‬
‫ﺎء‪[٢٤ :‬ﻭﺻ ﺮﺡ ﺍﻟﺤﻨﻔﻴ ﺔ ﺑ ﺄﻥ ﺍﻟﺘﻘﺒﻴ ﻞ ﻭﺍﻟﻠﻤ ﺲ ﺑ ﺸﻬﻮﺓ‬ ‫ﺴ ِ‬‫ﻮﺭﺓ ُ ﺍﻟ ِﻨّ َ‬
‫ﺳ َ‬‫﴿ َﻭﺃ ُ ِﺣ ﱠﻞ ﻟَ ُﻜ ْﻢ َﻣﺎ َﻭ َﺭﺍ َء ﺫَ ِﻟ ُﻜ ْﻢ ﴾ ] ُ‬

‫‪٣٠٥‬‬
 ‫ﺃﻥ ﻳﻘﺎﻝ‬
‫‪.........................................................................................‬‬

‫ﻱ)‪.(١‬‬
‫ﻳﻠﺰﻡ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺘﻘﺒﻴﻞ ﻭﺟﻮﺩ ﺍﻟﻤﺲ َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺎﻹ ْﺟ َﻣ ﺎﻉِ َﻭﻟَ ْﻭ ﻗَ ﺎ َﻝ ِﻷ َ َﻣ ِﺗ ِﻪ‪ ،‬ﺃ َ ْﻭ‬‫ﻁءٍ ِﺑ ْ ِ‬ ‫ﻋﻠَ ْﻳ َﻬ ﺎ ِﺑ َﻼ َﻭ ْ‬ ‫‪َ =٢٠٧‬ﻭ ُﺣﺭ َﻣ ِﺔ ْﺍﻟ َﻣ ْﻌﻘُﻭ ِﺩ َ‬
‫ﻋﻠَ ﻰ‬ ‫ﻋﻠَ ﻰ ْﺍﻷ َ َﻣ ِﺔ ﺑَ ْﻌ َﺩ ﺇ ْﻋﺗَﺎﻗِ َﻬ ﺎ‪ ،‬ﺃ َ ْﻭ َ‬ ‫ﻋﻘَ َﺩ َ‬ ‫ﻁ ٌء ﻓَﻠَ ْﻭ َ‬ ‫ﻲ َﻭ ْ‬ ‫ﺇﻥ ﻧَ َﻛ ْﺣﺗُﻙ ﻓَﻌَﻠَ ﱠ‬ ‫َﻣ ْﻧ ُﻛﻭ َﺣﺗِ ِﻪ‪ْ :‬‬
‫ﻑ ْﺍﻷ َ ْﺳ َﺭ ِﺍﺭ‬ ‫َﺙ َﻛ َﻣﺎ ﻓِﻲ َﻛ ْﺷ ِ‬ ‫ﺍﻟﺯ ْﻭ َﺟ ِﺔ ﺑَ ْﻌ َﺩ ﺇﺑَﺎﻧَﺗِ َﻬﺎ ﻟَ ْﻡ ﻳَ ْﺣﻧ ْ‬
‫ﱠ‬
‫ﺻ ﻰ ِﻟ َﻭﻟَ ِﺩ ﺯَ ْﻳ ٍﺩ َﻻ ﻳَ ْﺩ ُﺧ ُﻝ َﻭﻟَ ُﺩ‬ ‫ﻋﻠَ ﻰ َﻭﻟَ ِﺩ ِﻩ‪ ،‬ﺃ َ ْﻭ ﺃ َ ْﻭ َ‬ ‫ﻑ َ‬ ‫‪َ =٢٠٨‬ﻭ ِﻣ ْﻧ َﻬﺎ ﻟَ ْﻭ َﻭﻗَ َ‬
‫ﺻ ْﻠﺑِ ِﻪ‬
‫ﺇﻥ َﻛﺎﻥَ ﻟَﻪُ َﻭﻟَ ٌﺩ ِﻟ ُ‬ ‫َﻭﻟَ ِﺩ ِﻩ ْ‬
‫ﻋﻠَ ْﻳ َﻬﺎ ِﺑ َﻼ َﻭ ْ‬
‫ﻁءٍ ِﺑ ْ ِ‬
‫ﺎﻹ ْﺟ َﻣﺎﻉِ‪ .‬ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ‬ ‫‪َ  =٢٠٧‬ﻭ ُﺣﺭ َﻣ ِﺔ ْﺍﻟ َﻣ ْﻌﻘُﻭ ِﺩ َ‬
‫ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺣﻤﻠﺘﻢ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﻮﻁء ﻓﻠ ﻢ ﺣﺮﻣ ﺖ ﺯﻭﺟ ﺔ ﺍﻷﺏ ﺑﺎﻟﻌﻘ ﺪ؟ ﻭﺍﻟﺠ ﻮﺍﺏ ﻣ ﺎ‬
‫ﺫﻛﺮﻩ ﻭﻫﻮ‪ :‬ﺍﻹﺟﻤﺎﻉ)‪.(٢‬‬

‫ﻳﻮﺟ ﺐ ﺣﺮﻣ ﺔ ﺍﻟﻤ ﺼﺎﻫﺮﺓ‪ ،‬ﻓﻤ ﻦ ﻣ ﺲ ﺃﻭ ﻗﺒ ﻞ ﺍﻣ ﺮﺃﺓ ﺑ ﺸﻬﻮﺓ ﻻ ﺗﺤ ﻞ ﻟ ﻪ ﺃﺻ ﻮﻟﻬﺎ ﻭﻻ ﻓﺮﻭﻋﻬ ﺎ‪،‬‬
‫ﻭﺣﺮﻣ ﺖ ﻋﻠﻴﻬ ﺎ ﺃﺻ ﻮﻟﻪ ﻭﻓﺮﻭﻋ ﻪ‪ .‬ﻭﻣ ﻦ ﻗﺒ ﻞ ﺃﻡ ﺍﻣﺮﺃﺗ ﻪ ﺑ ﺸﻬﻮﺓ ﺣﺮﻣ ﺖ ﻋﻠﻴ ﻪ ﺍﻣﺮﺃﺗ ﻪ‪ .‬ﻭﺇﺫﺍ ﺃﻗ ﺮ‬
‫ﺑﺎﻟﺘﻘﺒﻴﻞ ﻭﺃﻧﻜ ﺮ ﺍﻟ ﺸﻬﻮﺓ‪ ،‬ﻗﻴ ﻞ‪ :‬ﻻ ﻳ ﺼﺪﻕ؛ ﻷﻧ ﻪ ﻻ ﻳﻜ ﻮﻥ ﺇﻻ ﻋ ﻦ ﺷ ﻬﻮﺓ‪ ،‬ﻓ ﻼ ﻳﻘﺒ ﻞ ﺇﻧﻜ ﺎﺭﻩ ﺇﻻ ﺃﻥ‬
‫ﻳﻈﻬﺮ ﺧﻼﻓﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺪﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺘﻔﺼﻴﻞ ﺑﻴﻦ ﻛﻮﻧﻪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺠﺒﻬ ﺔ ﻭﺍﻟﺨ ﺪ؛ ﻓﻴ ﺼﺪﻕ‪،‬‬
‫ﺃﻭ ﻋﻠ ﻰ ﺍﻟﻔ ﻢ ﻓ ﻼ‪ ،‬ﻭﻫ ﺬﺍ ﻫ ﻮ ﺍﻷﺭﺟ ﺢ‪ .‬ﻭﺍﺳ ﺘﺪﻝ ﺍﻟﺤﻨﻔﻴ ﺔ ﻋﻠ ﻰ ﺍﻧﺘ ﺸﺎﺭ ﺍﻟﺤﺮﻣ ﺔ ﺑ ﺎﻟﻤﺲ ﻭﺍﻟﺘﻘﺒﻴ ﻞ‬
‫ﺎء ﴾ ]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪.[٢٢:‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻤ ﺮﺍﺩ‬ ‫ﺑﺸﻬﻮﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻭ َﻻ ﺗ َ ْﻨ ِﻜ ُﺤﻮﺍ َﻣﺎ ﻧَ َﻜ َﺢ ﺁﺑَﺎ ُﺅ ُﻛ ْﻢ ِﻣ ْﻦ ﺍﻟ ِﻨّ َ‬
‫ﺴ ِ‬
‫ﻱ‬
‫ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﺍﻟﻮﻁء‪ ،‬ﻭﺍﻟﺘﻘﺒﻴ ﻞ ﺑ ﺸﻬﻮﺓ ﺩﺍﻉ ﺇﻟ ﻰ ﺍﻟ ﻮﻁء‪ ،‬ﻓﻴﻘ ﺎﻡ ﻣﻘﺎﻣ ﻪ ﺍﺣﺘﻴﺎﻁ ﺎ ﻟﻠﺤﺮﻣ ﺔ‪َ .‬ﻭ ِﺑ َﻤ ﺎ ُﺭ ِﻭ َ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺃ ُ ﱡﻣ َﻬ ﺎ َﻭﺍ ْﺑﻨَﺘ ُ َﻬ ﺎ {‬
‫ﺖ َ‬‫ﺸ ْﻬ َﻮﺓٍ َﺣ ُﺮ َﻣ ْ‬ ‫ﺸ ْﻬ َﻮﺓِ ﺃ َ ْﻭ ﻟَ َﻤ َ‬
‫ﺴ َﻬﺎ ﺑِ َ‬ ‫ﺝ ْﺍﻣ َﺮﺃَﺓٍ ﺑِ َ‬
‫ﻈ َﺮ ﺇﻟَﻰ ﻓَ ْﺮ ِ‬ ‫ﻲ ِ ﷺ‪َ } :‬ﻣ ْﻦ ﻧَ َ‬
‫ﻋ ْﻦ ﺍﻟﻨﱠﺒِ ّ‬
‫َ‬
‫ﺃﺧﺮﺟﻪ‪:‬ﺃﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ )‪ (١٦٢٣٥‬ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻜ ﻮﻥ ﺗﺤ ﺖ ﺍﻷﻣ ﺔ‬
‫ﺍﻟﻤﻤﻠﻮﻛﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ﺍﻟﻜﺒﺮﻯ ‪):١٧٠/٧‬ﺭﻭﺍﻩ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﺃﺑﻲ ﺃﺭﻁﺄﺓ ﻋﻦ ﺃﺑ ﻲ ﻫ ﺎﻧﺊ‬
‫ﺃﻭ ﺃﻡ ﻫﺎﻧﺊ ﻋﻦ ﺍﻟﻨﺒ ﻲ ﷺ ﻭﻫ ﺬﺍ ﻣﻨﻘﻄ ﻊ ﻭﻣﺠﻬ ﻮﻝ ﻭﺿ ﻌﻴﻒ‪ ،‬ﺍﻟﺤﺠ ﺎﺝ ﺑ ﻦ ﺃﺭﻁ ﺄﺓ ﻻ ﻳﺤ ﺘﺞ ﻓﻴﻤ ﺎ‬
‫ﻳ ﺴﻨﺪﻩ ﻓﻜﻴ ﻒ ﺑﻤ ﺎ ﻳﺮﺳ ﻠﻪ ﻋﻤ ﻦ ﻻ ﻳﻌ ﺮﻑ(‪ .‬ﻫ ﺬﺍ ﻭﻻ ﺗﻨﺘ ﺸﺮ ﺍﻟﺤﺮﻣ ﺔ ﺑﺎﻟﺘﻘﺒﻴ ﻞ ﻭﻟ ﻮ ﺑ ﺸﻬﻮﺓ ﺑ ﻴﻦ‬
‫ﺍﻹﺧ ﻮﺓ ﻭﺍﻷﺧ ﻮﺍﺕ‪ ،‬ﻓﻠ ﻮ ﻗﺒ ﻞ ﺃﺧ ﺖ ﺍﻣﺮﺃﺗ ﻪ ﻭﻟ ﻮ ﺑ ﺸﻬﻮﺓ ﻻ ﺗﺤ ﺮﻡ ﻋﻠﻴ ﻪ ﺍﻣﺮﺃﺗ ﻪ ﺍﺗﻔﺎﻗ ﺎ ً‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٠٧/٤‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٠٧/٢‬ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،٢٧٥/١‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،٥/٢‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ‬
‫ﺧﺴﺮﻭ ‪ ،٢٣٠/١‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،١٩٧/٢‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ‬
‫‪ ،٢٥٢/٢‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٧٠/٨‬ﺍﻟﺘﺠﺮﻳ ﺪ ﻟﻨﻔ ﻊ ﺍﻟﻌﺒﻴ ﺪ ﻟﻠﺒﺠﻴﺮﻣ ﻲ ‪ ،٣٦٣/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ‪ ،٩٣/٧‬ﺇﻋﻼﻡ ﺍﻟﻤﻮﻗﻌﻴﻦ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ‪.١٩١/٣‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣١/١‬‬
‫)‪(٢‬ﻳﻨﻈ ﺮ‪ :‬ﺃﺣﻜ ﺎﻡ ﺍﻟﻘ ﺮﺁﻥ ﻟﻠﺠ ﺼﺎﺹ ‪ ،١٧٤/٢‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٢٦١/٢‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ‬
‫ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٠٢/٢‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،١٩٧/٢‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪٣٠٩/٣‬ﻭ‪ ،٣١٠‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٦/٥‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ‬

‫‪٣٠٦‬‬
‫‪َ  =٢٠٨‬ﻻ ﻳَ ْﺩ ُﺧ ُﻝ َﻭﻟَ ُﺩ َﻭﻟَ ِﺩ ِﻩ)‪ (١‬ﺍﻟ ﺦ‪ .‬ﺃﻱ ﻻ ﻳ ﺪﺧﻞ ﻭﻟ ﺪ ﻭﻟ ﺪ ﺍﻟﻮﺍﻗ ﻒ‬
‫ﺑﺎﻟﻨﺴﺒﺔ‬
‫‪.........................................................................................‬‬
‫ﻟﻤ ﺴﺄﻟﺔ‪ (٢)/‬ﺍﻟﻮﻗ ﻒ)‪ (٣‬ﻭﻻ ﻭﻟ ﺪ ﻭﻟ ﺪ ﺯﻳ ﺪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺴﺄﻟﺔ ﺍﻟﻮﺻ ﻴﺔ؛ ﻷﻥ ﺍﺳ ﻢ ﺍﻟﻮﻟ ﺪ ﻋﻨ ﺪ‬
‫ﺍﻹﻁﻼﻕ ﻳﺘﻨﺎﻭﻝ ﻭﻟﺪ ﺍﻟ ﺼﻠﺐ)‪ (٤‬ﻭﻻ ﻳﺘﻨ ﺎﻭﻝ ﻭﻟ ﺪ ﻭﻟ ﺪ ﺍﻟﻮﻟ ﺪ؛ ﻷﻥ ﺍﻟﻤﻄﻠ ﻖ ﻣ ﻦ ﺍﻷﺳ ﺎﻣﻲ‬

‫ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،١٤٩/٣‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪،٢٨٩/٤‬‬
‫ﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ ﺍﻹﻗﻨ ﺎﻉ ﻟﻠﺒﻬ ﻮﺗﻲ ‪ ،٤٥٢/٥‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٨٩/٧‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٥/٨‬‬
‫)‪ )(١‬ﺇﺫﺍ ﻭﻗ ﻒ ﻋﻠ ﻰ ﺃﻭﻻﺩﻩ(‪ :‬ﻻ ﻳ ﺪﺧﻞ ﻓﻴ ﻪ ﻭﻟ ﺪ ﻭﻟ ﺪﻩ ﺇﻥ ﻛ ﺎﻥ ﻟ ﻪ ﻭﻟ ﺪ ﻟ ﺼﻠﺒﻪ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴّ ﺔ‪ ،‬ﻭﻫ ﻮ‬
‫ﺸﺎﻓﻌﻴّﺔ ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻓﺈﻥ ﻟ ﻢ ﻳﻜ ﻦ ﻟ ﻪ ﻭﻟ ﺪ ﻟ ﺼﻠﺒﻪ ﺍﺳ ّ‬
‫ﺘﺤﻖ ﻭﻟ ﺪ ﺍﻻﺑ ﻦ ﻋﻨ ﺪ‬ ‫ﺍﻷﺻ ّﺢ ﻋﻨﺪ ﺍﻟ ّ‬
‫ﺼﻠﺐ‪ ،‬ﻓ ﺈﺫﺍ ﺃﻣﻜ ﻦ ﺣﻤﻠ ﻪ ﻋﻠ ﻰ ﺍﻟﺤﻘﻴﻘ ﺔ ﻓﺒﻬ ﺎ ﻭﺇﻻّ ﻳ ﺼﺎﺭ‬ ‫ﻷﻥ ﺍﺳﻢ ﺍﻟﻮﻟﺪ ﺣﻘﻴﻘﺔ ﻓﻲ ﻭﻟ ﺪ ﺍﻟ ّ‬‫ﺍﻟﺤﻨﻔﻴّﺔ‪ّ ،‬‬
‫ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴّﺔ ‪ -‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ‪ -‬ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﺑﻦ ﺍﻻﺑﻦ‪ ،‬ﻭﻋﻨﺪ ﺍﻟ ّ‬
‫ﺸﺎﻓﻌﻴّﺔ ﻳ ﺪﺧﻞ ﻭﻟ ﺪ ﺍﻟﻮﻟ ﺪ‬
‫ﻣﻄﻠﻘﺎ ً ﺣﻤﻼً ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،٢٣٥/١‬ﺍﻟﺘ ﺎﺝ‬
‫ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٦٦٤/٧‬ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،٤٤/٦‬ﻓﺘﺢ ﺍﻟﻌﻠﻲ ﺍﻟﻤﺎﻟﻚ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﻋﻠ ﻰ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻤﺤﻤﺪ ﻋﻠﻴﺶ ‪ ،٢٦٦/٢‬ﻓﺘﺎﻭﻯ ﺍﻟ ﺴﺒﻜﻲ ‪ ،٤٩٤/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪ ،٤٠٠/٢‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٥٨/٥‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٧٩/٧‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٠٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺍﻟﻮﻗﻒ‪ :‬ﻋﺮﻓﻪ ﺍﻟﺼﺎﺣﺒﺎﻥ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺑﻘ ﻮﻟﻬﻢ‪ :‬ﺣ ﺒﺲ ﻣ ﺎﻝ ﻳﻤﻜ ﻦ ﺍﻻﻧﺘﻔ ﺎﻉ ﺑ ﻪ‪ ،‬ﻣ ﻊ ﺑﻘ ﺎء‬
‫ﻋﻴﻨﻪ‪ ،‬ﺑﻘﻄﻊ ﺭﻗﺒﺘﻪ ﻣﻦ ﺍﻟﻮﺍﻗﻒ ﻭﻏﻴﺮﻩ‪ ،‬ﻋﻠ ﻰ ﻣ ﺼﺮﻑ ﻣﺒ ﺎﺡ ﻣﻮﺟ ﻮﺩ – ﺃﻭ ﺑ ﺼﺮﻑ ﺭﻳﻌ ﻪ ﻋﻠ ﻰ‬
‫ﺟﻬﺔ ﺑﺮ ﻭﺧﻴﺮ‪ .‬ﺗﻘﺮﺑﺎ ً ﺇﻟﻰ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺑﻘﻮﻟﻬﻢ‪ :‬ﺟﻌﻞ ﺍﻟﻤﺎﻟﻚ ﻣﻨﻔﻌﺔ ﻣﻤﻠﻮﻛ ﺔ‪ ،‬ﻭﻟ ﻮ ﻛ ﺎﻥ ﻣﻤﻠﻮﻛ ﺎ ً ﺑ ﺄﺟﺮﺓ‪ ،‬ﺃﻭ ﺟﻌ ﻞ ﻏﻠﺘ ﻪ‬
‫ﻛﺪﺭﺍﻫﻢ ﻟﻤﺴﺘﺤﻖ‪ ،‬ﺑﺼﻴﻐ ٍﺔ ﻣﺪﺓ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻤﺤ ِﺒّﺲ‪ .‬ﻓﻼ ﻳﺸﺘﺮﻁ ﺍﻟﺘﺄﺑﻴﺪ‪ .‬ﻓﺎﻟﻮﻗﻒ ﻋﻨﺪﻫﻢ ﻻ ﻳﻘﻄﻊ ﺣﻖ‬
‫ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻤﻮﻗﻮﻓﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺑﻘﻄ ﻊ ﺣ ﻖ ﺍﻟﺘ ﺼﺮﻑ ﻓﻴﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٣٢٤،٣٢٥/٣‬ﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪،١٠٩/٨‬‬
‫ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٤٥٨/٢‬ﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ‬
‫ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٢٤١/٤‬‬
‫ﻲ‬
‫ﺼﻠﺒ ّ‬‫ﻲ‪ ،‬ﻭﻻ ﻳﻄﻠ ﻖ ﻋﻠ ﻰ ﺍﺑ ﻦ ﺍﻻﺑ ﻦ ﺇﻻّ ﺗﺠ ّﻮﺯﺍ ً‪ .‬ﻭﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻟ ّ‬ ‫ﺼﻠﺒ ّ‬‫ﻲ ﻟﻼﺑ ﻦ ﻫ ﻮ ﺍﻟ ّ‬‫)‪(٤‬ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘ ّ‬
‫ً‬
‫ﺍﻟﺮﺿﺎﻋﺔ ﻣﺠﺎﺯ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻨّ ﻪ‬ ‫ﺍﻟﻤﺒﺎﺷﺮ‪ ،‬ﺳﻮﺍء ﻛﺎﻥ ﻟﻈﻬﺮ ﺃﻭ ﻟﺒﻄﻦ‪ .‬ﻭﺇﻁﻼﻕ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻻﺑﻦ ﻣﻦ ّ‬
‫ﻲ ﺍﻟﻤﺒﺎﺷ ﺮ‪ ،‬ﻭﻻ ﻳﻄﻠ ﻖ ﺇﻻّ ﻋﻠ ﻰ ﺍﻟ ﺬّﻛﺮ‪ .‬ﺑﺨ ﻼﻑ " ﺍﻟﻮﻟ ﺪ " ﻓﺈﻧّ ﻪ‬ ‫ﺇﺫﺍ ﺃﻁﻠ ﻖ ﻳﻨ ﺼﺮﻑ ﻟﻼﺑ ﻦ ﺍﻟﻨّ ﺴﺒ ّ‬
‫ﻳﺸﻤﻞ ﺍﻟﺬّﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ .‬ﻭﻣﺆﻧّﺚ ﺍﻻﺑﻦ ﺍﺑﻨﺔ‪ ،‬ﻭﻓﻲ ﻟﻐﺔ‪ :‬ﺑﻨﺖ‪.‬‬
‫ﻭﻭﻟﺪ ﺍﻻﺑﻦ‪ :‬ﻭﻫﻮ ﺃﻋ ّﻢ ﻣﻦ ﺍﺑﻦ ﺍﻻﺑﻦ ﺇﺫ ﻳﺸﻤﻞ ﺃﻳﻀﺎ ً ﺑﻨﺖ ﺍﻻﺑﻦ‪.‬‬
‫ﻲ ﻟﻠﺒﻨ ﺖ‬ ‫ﻲ ﻫ ﻮ ﺍﻟﻮﻟ ﺪ ﺍﻟ ﺬّﻛﺮ ﺍﻟﻨّ ﺴﺒ ّ‬
‫ﻭﺍﺑﻦ ﺍﻟﺒﻨﺖ ﺇ ّﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻧﺴﺒﺎ ً ﺃﻭ ﺭﺿﺎﻋﺎً‪ ،‬ﻓ ﺎﺑﻦ ﺍﻟﺒﻨ ﺖ ﺍﻟﻨّ ﺴﺒ ّ‬
‫ﺍﻟﻨّﺴﺒﻴّﺔ‪ .‬ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﺑ ﻦ ﺍﻟﺒﻨ ﺖ ﻓ ﻲ ﻟﻔ ﻆ ﺃﻭﻻﺩﻱ ﻛﻘ ﻮﻝ ﺍﻟﻮﺍﻗ ﻒ‪ :‬ﻭﻗﻔ ﺖ ﻫ ﺬﻩ‬
‫ﻭﺫﺭﻳّﺘ ﻲ‪،‬‬
‫ﺍﻟﺪّﺍﺭ ﻋﻠﻰ ﺃﻭﻻﺩﻱ‪ .‬ﻭﺍﺧﺘﻠﻔ ﻮﺍ ﻓ ﻲ ﺩﺧﻮﻟ ﻪ ﻓ ﻲ ﺃﻟﻔ ﺎﻅ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻱ‪ ،‬ﻭﻧ ﺴﻠﻲ‪ ،‬ﻭﻋﻘﺒ ﻲ‪ّ ،‬‬
‫ﻭﺳﻴﺮﺩ ﺑﻴﺎﻥ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬

‫‪٣٠٧‬‬
‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﻤﻄﻠﻖ ﻣﻦ ﺍﻟﻤﺴﻤﻴﺎﺕ)‪ ،(١‬ﻭﻭﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻖ ﻭﻟﺪﻩ ﻟ ﺼﻠﺒﻪ ﻷﻧ ﻪ ﺗﻮﻟ ﺪ ﻣﻨ ﻪ ﺑ ﻼ‬
‫ﻭﺍﺳﻄﺔ‪ ،‬ﺑﺨﻼﻑ ﻭﻟﺪ ﺍﻟﻮﻟﺪ‬
‫ﺻ ْﻠ ِﺑ ِﻪ ﺍ ْﺳﺗ َ َﺣﻘﱠﻪُ َﻭﻟَ ُﺩ ِﺍﻻﺑ ِْﻥ‬
‫‪ =٢٠٩‬ﻓَﺈ ِ ْﻥ ﻟَ ْﻡ ﻳَ ُﻛ ْﻥ ﻟَﻪُ َﻭﻟَ ٌﺩ ِﻟ ُ‬
‫ﻷﻧﻪ ﻣﻘﻴﺪ ﻭﺍﻟﻤﻘﻴﺪ ﻻ ﻳﺪﺧﻞ ﺗﺤﺖ ﺍﻟﻤﻄﻠﻖ ﺇﻻ ﺑﺪﻟﻴﻞ)‪ ،(٢‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻜ ﻦ ﻟ ﻪ ﻭﻟ ﺪ ﻟ ﺼﻠﺒﻪ ﻭﺟ ﺪ‬
‫ﺍﻟﺪﻟﻴﻞ ﻭﻫﻮ ﺻﻴﺎﻧﺔ ﺗﺼﺮﻓﻪ ﻷﻧﻪ ﺇﺫﺍ ]ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟ ﺪ ﻟ ﺼﻠﺒﻪ ﻭﻟ ﻢ ﻳﺤﻤ ﻞ ﻋﻠ ﻰ ﻭﻟ ﺪ ﺍﻻﺑ ﻦ‬
‫ﻳﻠﻐﻮ ﺗﺼﺮﻓﻪ ﻭﻣﺜﻞ ﻫ ﺬﺍ ﺍﻟ ﺪﻟﻴﻞ ﻟ ﻢ ﻳﻮﺟ ﺪ[)‪ (٣‬ﻓﻴﻤ ﺎ‪ (٤)/‬ﺇﺫﺍ ﻛ ﺎﻥ ﻟ ﻪ ﻭﻟ ﺪ ﻟ ﺼﻠﺒﻪ "ﺑﻳ ﺭﻱ"‬
‫ﻋﻦ »ﺍﻟﻔﺘﺎﻭﻯ«‪.‬‬
‫ﺻ ْﻠﺑِ ِﻪ ﺍ ْ‬
‫ﺳ ﺗ َ َﺣﻘﱠﻪُ َﻭﻟَ ُﺩ ِﺍﻻ ْﺑ ِﻥ‪ .‬ﺃﻱ ﺇﻥ ﻟ ﻢ ﻳﻮﺟ ﺪ‬ ‫‪ =٢٠٩‬ﻓَﺈِ ْﻥ ﻟَ ْﻡ ﻳَ ُﻛ ْﻥ ﻟَﻪُ َﻭﻟَ ٌﺩ ِﻟ ُ‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪ ﺛﻢ ﻟﻢ ﻳﺒﻖ ﻭﺍﺣﺪ ﻣ ﻦ ﺫﻟ ﻚ‪ ،‬ﻓ ﺈﻥ ﺍﻟﻐﻠ ﺔ ﺗ ﺼﺮﻑ ﺇﻟ ﻰ ﺍﻟﻔﻘ ﺮﺍء‪ (٥)/‬ﻻ ﺇﻟ ﻰ ﻭﻟ ﺪ‬
‫ﺍﻟﻮﻟﺪ ﻛﻤﺎ ﻓﻲ » ﺍﻟﺬﺧﻴﺮﺓ«‪.‬‬
‫ﻋ َﺩ ُﻡ ﺍﻟ ﱡﺩ ُﺧﻭ ِﻝ َﻭ ُ‬
‫ﺻ ِ ّﺣ َﺢ‬ ‫ﺍﻟﺭ َﻭﺍﻳَ ِﺔ َ‬
‫ﻅﺎ ِﻫ ُﺭ ِ ّ‬ ‫ﺕ‪ .‬ﻓَ َ‬ ‫ﻑ ﻓِﻲ َﻭﻟَ ِﺩ ْﺍﻟﺑِ ْﻧ ِ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬
‫‪َ =٢١٠‬ﻭ ْ‬
‫ﻑ َﻭﻟَ ٌﺩ َﺭ َﺟ َﻊ ِﻣ ْﻥ َﻭﻟَ ِﺩ ِﺍﻻﺑ ِْﻥ ﺇﻟَ ْﻳ ِﻪ؛ ِﻷ َ ﱠﻥ ﺍ ْﺳ َﻡ ْﺍﻟ َﻭﻟَ ِﺩ َﺣ ِﻘﻳﻘَ ﺔٌ ﻓِ ﻲ َﻭﻟَ ِﺩ‬‫ﻓَﺈِﺫَﺍ ُﻭ ِﻟ َﺩ ِﻟ ْﻠ َﻭﺍﻗِ ِ‬
‫ﺻ ْﻠ ِ‬
‫ﺏ‬ ‫ﺍﻟ ﱡ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./٤٢٦/‬‬

‫ً‬
‫)‪(٢‬ﻣﺴﺄﻟﺔ )ﺣﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﻘﻴّﺪ(‪ :‬ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺨﻄ ﺎﺏ ﻣﻄﻠﻘ ﺎ ﻻ ُﻣﻘﻴّ ﺪَ ﻟ ﻪ ُﺣﻤ ﻞ ﻋﻠ ﻰ ﺇﻁﻼﻗ ﻪ‪ ،‬ﺃﻭ‬
‫ﻣﻘﻴّ ﺪﺍ ً ﻻ ﻣﻄﻠ ﻖ ﻟ ﻪ ﺃُﺟ ﺮﻱ ﻋﻠ ﻰ ﺗﻘﻴﻴ ﺪﻩ‪ ،‬ﻭﺇﻥ ﻭﺭﺩ ﻓ ﻲ ﻣﻮﺿ ٍﻊ ﻣﻘﻴّ ﺪﺍ ً ﻭﻓ ﻲ ﺁﺧ ﺮ ﻣﻄﻠﻘ ﺎ ً ﻓﻔﻴ ﻪ ﻫ ﺬﺍ‬
‫ﺍﻟﺘّﻔﺼﻴﻞ‪:‬‬
‫ﺴﺒﺐ ﻭﺍﻟﺤﻜ ﻢ‪ ،‬ﻭﺇ ّﻣ ﺎ ﺃﻥ ﻳﺘّﻔﻘ ﺎ ﻓﻴﻬﻤ ﺎ‪ ،‬ﻭﺇ ّﻣ ﺎ ﺃﻥ ﻳﺨﺘﻠﻔ ﺎ ﻓ ﻲ‬ ‫ﺍﻟﻤﻄﻠ ﻖ ﻭﺍﻟﻤﻘﻴّ ﺪ ﺇ ّﻣ ﺎ ﺃﻥ ﻳﺨﺘﻠﻔ ﺎ ﻓ ﻲ ﺍﻟ ّ‬
‫ﺍﻟﺮﻗﺒ ﺔ ﻓ ﻲ‬ ‫ﺸﻬﺎﺩﺓ ﺑﺎﻟﻌﺪﺍﻟ ﺔ ﻭﺇﻁ ﻼﻕ ّ‬ ‫ﺍﻷﻭﻝ ﻓﻼ ﺣﻤﻞ ﺍﺗّﻔﺎﻗﺎً‪ ،‬ﻛﺘﻘﻴﻴﺪ ﺍﻟ ّ‬ ‫ﺴﺒﺐ ﺩﻭﻥ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ّ‬ ‫ﺍﻟ ّ‬
‫ّ‬
‫ﻛﻔّﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜّﺎﻧﻲ ﻓﻴﺤﻤﻞ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤﻘﻴّﺪ ﺍﺗّﻔﺎﻗﺎً‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌ ﺎﻟﻰ ﻛﻔّ ﺎﺭﺓ ﺍﻟﻴﻤ ﻴﻦ‪ ﴿ :‬ﻓَ َﻤ ْﻦ ﻟَ ْﻢ‬
‫ﻮﺭﺓ ُ ْﺍﻟ َﻤﺎ ِﺋﺪَ ِﺓ‪[ ٨٩ :‬ﻣﻊ ﻗﺮﺍءﺓ ﺍﺑ ﻦ ﻣ ﺴﻌﻮﺩ ﺍﻟ ﺸﺎﺫﺓ " ﻓَ ِ‬
‫ﺼﻴَﺎ ُﻡ ﺛَﻼَﺛ َ ِﺔ ﺃَﻳﱠ ٍﺎﻡ‬ ‫ﺳ َ‬‫ﺼﻴَﺎ ُﻡ ﺛَﻼَﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﴾] ُ‬‫ﻳَ ِﺠ ْﺪ ﻓَ ِ‬
‫ﻣﺘﺘﺎﺑﻌﺎﺕ"‪.‬‬
‫ﺴﺒﺐ ﺩﻭﻥ ﺍﻟﺤﻜ ﻢ ﻓﻬ ﻮ ﻣﺤ ّﻞ ﺍﻟﺨ ﻼﻑ‪ .‬ﻓ ﺬﻫﺐ ﺍﻟﺠﻤﻬ ﻮﺭ‬ ‫‪ .٣‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ‪ :‬ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻟ ّ‬ ‫ّ‬
‫ﺇﻟ ﻰ ﺟ ﻮﺍﺯ ))ﺣﻤ ﻞ ﺍﻟﻤﻄﻠ ﻖ ﻋﻠ ﻰ ﺍﻟﻤﻘﻴّ ﺪ((‪ ،‬ﻭﺫﻫ ﺐ ﺍﻟﺤﻨﻔﻴّ ﺔ ﻭﺃﻛﺜ ﺮ ﺍﻟﻤﺎﻟﻜﻴّ ﺔ ﺇﻟ ﻰ ﻋ ﺪﻡ ﺍﻟﺠ ﻮﺍﺯ‪،‬‬
‫ﻮﺭﺓ ُ ْﺍﻟ ُﻤ َﺠﺎ ِﺩﻟَ ِﺔ‪ [ ٣ :‬ﻭﻓ ﻲ ﺍﻟﻘﺘ ﻞ‪:‬‬ ‫ﺍﻟﻈﻬ ﺎﺭ‪ ﴿ :‬ﻓَﺘَﺤْ ِﺮﻳ ُﺮ َﺭﻗَﺒَ ٍﺔ ﴾ ] ُ‬
‫ﺳ َ‬ ‫ﻭﻣﺜﺎﻟﻪ‪ :‬ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﻛﻔّ ﺎﺭﺓ ّ‬
‫ﺎء‪ .[ ٩٢ :‬ﻫﺬﺍ ﻭﺍﻟﺘّﻘﻴﻴﺪ ﻋﻨ ﺪ ﺍﻷﺻ ﻮﻟﻴّﻴﻦ ﻛﺎﻟﺘّﺨ ﺼﻴﺺ ﻓ ﻲ‬ ‫ﺴ ِ‬‫ﻮﺭﺓ ُ ﺍﻟ ِﻨّ َ‬
‫ﺳ َ‬‫ﻳﺮ َﺭﻗَﺒَ ٍﺔ ُﻣﺆْ ِﻣﻨَ ٍﺔ ﴾ ] ُ‬ ‫﴿ ﻓَﺘَﺤْ ِﺮ ُ‬
‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻓﻤﺎ ﺟﺎﺯ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺎ ّﻡ ﺑﻪ ﻳﺠﻮﺯ ﺗﻘﻴﻴ ﺪ ﺍﻟﻤﻄﻠ ﻖ ﺑ ﻪ ﻭﻣ ﺎ ﻻ ﻓ ﻼ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،١١٠/٥‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ ﺃﺻ ﻮﻝ ﺍﻟﺒ ﺰﺩﻭﻱ ‪ ،٢٩١/٢‬ﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ‬
‫ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪ ،١٢٣/١‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧ ﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪ ،١٩٠/١‬ﺍﻟﻤﺴﺘ ﺼﻔﻰ‬
‫ﻟﻠﻐﺰﺍﻟ ﻲ ‪ ،/٢٦٢/‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،١٤/٥‬ﺷ ﺮﺡ ﺍﻟﻜﻮﻛ ﺐ ﺍﻟﻤﻨﻴ ﺮ‪ ،/٤٢١/‬ﺗﻔ ﺴﻴﺮ ﺍﺑ ﻦ‬
‫ﻛﺜﻴﺮ‪.٩٢/٢‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٤١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٢٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٣٠٨‬‬
‫ﺳ ﺗ َ َﺣﻘﱠﻪُ َﻭﻟَ ُﺩ ِﺍﻻ ْﺑ ِﻥ‪ .‬ﺃﻱ‪ :‬ﻻ ﻳ ﺸﺎﺭﻛﻪ ﻣ ﻦ ﺩﻭﻧ ﻪ ﻣ ﻦ ﺍﻟﺒﻄ ﻮﻥ‪ ،‬ﻭﺟﻌ ﻞ‬
‫ﺛ ﻢ ‪ ‬ﺍ ْ‬
‫ﺍﻟﺤﺎﻝ ﻓﻲ ﺣﻖ ﻣ ﺎ ﺑ ﻴﻦ ﺍﻟ ﺒﻄﻦ ﺍﻟﺜ ﺎﻧﻲ ﻭﻣ ﻦ ﺩﻭﻧ ﻪ ﻣ ﻦ ﺍﻟﺒﻄ ﻮﻥ ﻛﺎﻟﺤ ﺎﻝ ﻓ ﻲ ﺣ ﻖ ﻣ ﺎ ﺑ ﻴﻦ‬
‫]ﺍﻟﺒﻄﻦ[)‪ (١‬ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ﻭﻟﻮ ﻋﺪﻡ ﺍﻟﺒﻄﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻭﺟﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ‬
‫ﻭﻣ ﻦ ﺩﻭﻧ ﻪ‪ ،‬ﺍﺷ ﺘﺮﻙ ﺍﻟ ﺒﻄﻦ ﺍﻟﺜﺎﻟ ﺚ ﻭﻣ ﻦ ﺩﻭﻧ ﻪ ﻣ ﻦ ﺍﻟﺒﻄ ﻮﻥ‪ ،‬ﻭﺇﻥ ﻛﺜ ﺮﺕ؛ ﻷﻥ ﺍﻟ ﺒﻄﻦ‬
‫)‪(٢‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻗﺪ ﻓﺤﺶ ﺑﻌﺪﻩ ﻛﺎﻟﺒﻄﻦ ﺍﻟﺮﺍﺑ ﻊ ﻭﺍﻟﺨ ﺎﻣﺲ‪ ،‬ﺃﻻ ﺗ ﺮﻯ ﺃﻧ ﻚ ﺇﺫﺍ ﻧ ﺴﺒﺘﻪ ﺇﻟ ﻰ ﺍﻷﺏ‪/‬‬
‫ﺍﻷﺻ ﻠﻲ ﺗ ﺬﻛﺮ ﺍﻟﻮﺳ ﺎﺋﻂ ﻓﺘﻘ ﻮﻝ ﻭﻟ ﺪ ﻭﻟ ﺪ ﻓ ﻼﻥ ﻓﺘ ﺬﻛﺮ ﺛﻼﺛ ﺔ ﺁﺑ ﺎء )ﻭﺍﻟﺜﻼﺛ ﺔ ()‪ (٣‬ﺟﻤ ﻊ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﺇﺫﺍ ﻓﺤﺶ ﺗﻌﻠﻖ ﺍﻟﺤﻜﻢ ﺑﻨﻔﺲ ﺍﻻﻧﺘﺴﺎﺏ)‪ .(٤‬ﺍﻫـ "ﺑﻴﺮﻱ"‪.‬‬
‫ﻑ ﻓِ ﻲ َﻭﻟَ ِﺩ ْﺍﻟﺑِ ْﻧ ِ‬
‫ﺕ‪ .‬ﺍﻋﻠ ﻢ ﺃﻥ ﻣ ﺴﺄﻟﺔ ﺩﺧ ﻮﻝ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ‬ ‫‪َ  =٢١٠‬ﻭ ْ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬
‫ﻭﻋﺪﻡ ﺩﺧﻮﻟﻬﻢ ﻣﺴﺄﻟﺔ ﺩﺍﺋﺮﺓ ﺑ ﻴﻦ ﺍﻟﻨ ﺎﺱ‪ ،‬ﻣ ﺸﻬﻮﺭﺓ ﺑ ﻴﻦ ﺍﻟﻌﻠﻤ ﺎء ﺍﻷﻛﻴ ﺎﺱ)‪ ،(٥‬ﻭﻗ ﺪ ﺃﻟ ﻒ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺩ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪٢٦٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﻓﻲ)ﺃ( ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ‪.١٤١/٢‬‬
‫)‪)(٥‬ﻣﺴﺄﻟﺔ‪ :‬ﺩﺧﻮﻝ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻓﻲ ﺍﻟﻮﻗﻒ(‪ :‬ﺇﺫﺍ ﻭﻗ ﻒ ﺍﻟﻮﺍﻗ ﻒ ﻋﻠ ﻰ ﻗ ﻮﻡ ﻭﺃﻭﻻﺩﻫ ﻢ ﺃﻭ ﻋ ﺎﻗﺒﺘﻬﻢ ﺃﻭ‬
‫ﻧﺴﻠﻬﻢ ﺩﺧﻞ ﻓﻲ ﺍﻟﻮﻗﻒ ﺃﻭﻻﺩ ﺍﻟﺒﻨﻴﻦ ﺑﻐﻴﺮ ﺧﻼﻑ‪.‬‬
‫ﺃ ّﻣﺎ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺩﺧﻮﻟﻬﻢ‪:‬‬
‫ّ‬
‫ﺸﺎﻓﻌﻴّﺔ ﻭﺃﺑ ﻮ ﺑﻜ ﺮ ﻭﺍﺑ ﻦ ﺣﺎﻣ ﺪ ﻣ ﻦ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻳ ﺪﺧﻞ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﻓ ﻲ‬ ‫ﻓﺬﻫﺐ ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟ ّ‬
‫ﻷﻥ ﺍﻟﺒﻨ ﺎﺕ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺃﻭﻻﺩﻫ ّﻦ‬ ‫ﻋﻠ ﻰ ﺍﻟﺬّ ّﺭﻳّ ﺔ ﺃﻭ ﺍﻟﻨّ ﺴﻞ ﺃﻭ ﺍﻟﻌﻘ ﺐ ﺃﻭ ﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ‪ّ ،‬‬ ‫ﺍﻟﻮﻗ ﻒ‬
‫ّ‬
‫ﺃﻭﻻﺩ ﺣﻘﻴﻘﺔ‪ = = ،‬ﻓﻴﺪﺧﻠﻮﻥ ﻓﻲ ﺍﻟﻮﻗﻒ ﻟﺘﻨﺎﻭﻝ ﺍﻟﻠﻔﻆ ﻟﻬﻢ‪.‬‬
‫ًّ‬
‫ﻮﺏ ُﻛ ﻼ َﻫ ﺪَ ْﻳﻨَﺎ َﻭﻧُﻮ ًﺣ ﺎ َﻫ ﺪَ ْﻳﻨَﺎ‬ ‫ﻪﻠﻟﺍﺍ ﺗﻌﺎﻟﻰ‪َ } :‬ﻭ َﻭ َﻫ ْﺒﻨَﺎ ﻟَﻪُ ِﺇ ْﺳ َﺤﺎﻕَ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﻭﻗﺪ ﺩ ّﻝ ﻋﻠﻰ ﺻ ّﺤﺔ ﻫﺬﺍ ﻗﻮﻝ ّ‬
‫ﺎﺭﻭﻥَ َﻭ َﻛ ﺬَ ِﻟ َﻚ ﻧَﺠْ ِﺰﻱ‬ ‫ﺳ ﻰ َﻭ َﻫ ُ‬ ‫ﻒ َﻭ ُﻣﻮ َ‬ ‫ﺳ َ‬ ‫ﻮﺏ َﻭﻳُﻮ ُ‬ ‫ﺳ ﻠَ ْﻴ َﻤﺎﻥَ َﻭﺃَﻳﱡ َ‬ ‫ِﻣ ﻦ ﻗَ ْﺒ ُﻞ َﻭ ِﻣ ﻦ ﺫُ ِ ّﺭﻳﱠﺘِ ِﻪ ﺩَ ُﺍﻭﻭﺩَ َﻭ ُ‬
‫ﺼﺎ ِﻟ ِﺤﻴﻦَ { ﻭﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟ ﺴﻼﻡ ﻣ ﻦ ﻭﻟ ﺪ‬ ‫ﺎﺱ ُﻛ ﱞﻞ ِ ّﻣﻦَ ﺍﻟ ﱠ‬‫ﺴﻰ َﻭ ِﺇ ْﻟﻴَ َ‬ ‫ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ ‪َ ،‬ﻭﺯَ َﻛ ِﺮﻳﱠﺎ َﻭﻳَﺤْ ﻴَﻰ َﻭ ِﻋﻴ َ‬
‫ﺼﺔ ﻋﻴ ﺴﻰ ﻭﺇﺑ ﺮﺍﻫﻴﻢ ﻭﻣﻮﺳ ﻰ ﻭﺇﺳ ﻤﺎﻋﻴﻞ‬ ‫ﻪﻠﻟﺍﺍ ﺗﻌ ﺎﻟﻰ ﻗ ّ‬ ‫ﺫﺭﻳّﺘ ﻪ‪ ،‬ﻭﻛ ﺬﻟﻚ ﺫﻛ ﺮ ّ‬ ‫ﺍﻟﺒﻨ ﺖ‪ ،‬ﻓﺠﻌﻠ ﻪ ﻣ ﻦ ّ‬
‫ْ‬ ‫ُ‬
‫ﻋﻠَ ْﻴ ِﻬﻢ ِ ّﻣﻦَ ﺍﻟﻨﱠ ِﺒ ِﻴّﻴﻦَ ِﻣﻦ ﺫ ِ ّﺭﻳﱠ ِﺔ ﺁﺩَ َﻡ َﻭ ِﻣ ﱠﻤ ْﻦ َﺣ َﻤﻠﻨَ ﺎ َﻣ َﻊ ﻧُ ٍ‬
‫ﻮﺡ‬ ‫ﻭﺇﺩﺭﻳﺲ‪ .‬ﺛ ّﻢ ﻗﺎﻝ‪ } :‬ﺃ ُ ْﻭﻟَﺌِ َﻚ ﺍﻟﺬِﻳﻦَ ﺃ ْﻧﻌَ َﻢ ﷲُ َ‬
‫َ‬ ‫ﱠ‬
‫ﺇﻥ ﺍ ْﺑﻨِ ﻲ َﻫ ﺬَﺍ‬ ‫ﻲ ﷺ ﻓ ﻲ ﺍﻟﺤ ﺴﻦ‪ }:‬ﱠ‬ ‫ﻴﻢ َﻭﺇِ ْﺳ َﺮﺍﺋِﻴ َﻞ { ﻭﻋﻴ ﺴﻰ ﻣﻌﻬ ﻢ‪ .‬ﻭﻗ ﺎﻝ ﺍﻟﻨّﺒ ّ‬ ‫َﻭ ِﻣ ﻦ ﺫُ ِ ّﺭﻳﱠ ِﺔ ﺇِ ْﺑ َﺮﺍ ِﻫ َ‬
‫ﺳ ِﻴّﺪٌ { ﺃﺧﺮﺟﻪ‪:‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٧٠٤‬ﻓ ﻲ ﻛﺘ ﺎﺏ ﺍﻟ ﺼﻠﺢ ﺑ ﺎﺏ‪:‬ﻗ ﻮﻝ ﺍﻟﻨﺒ ﻲ ﷺ ﻟﻠﺤ ﺴﻴﻦ ﺑ ﻦ ﻋﻠ ﻲ ﱠ‬
‫ﺇﻥ‬ ‫َ‬
‫ْ‬
‫ﺼ ِﻠ ُﺢ ِﺑ ِﻪ ﺑَ ﻴْﻦَ ﻓِﺌَﺘ َ ﻴ ِْﻦ ِﻣ ْﻦ ﺍﻟ ُﻤ ْﺴ ِﻠ ِﻤﻴﻦَ ‪ ،‬ﺍﻟﺘﺮﻣ ﺬﻱ )‪ (٣٧٧٣‬ﻓ ﻲ ﻛﺘ ﺎﺏ‪:‬‬ ‫ﺳ ِﻴّﺪٌ‪َ ،‬ﻭﻟَﻌَ ﱠﻞ ﷲَ َ‬
‫ﺳﻴ ُ ْ‬ ‫ﺍ ْﺑﻨِﻲ َﻫﺬَﺍ َ‬
‫ﺍﻟﻤﻨﺎﻗﺐ ﺑﺎﺏ‪ :‬ﻣﻨﺎﻗﺐ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ‪ ،‬ﺍﻟﻨﺴﺎﺋﻲ )‪ (١٤١٠‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻤﻌ ﺔ ﺑ ﺎﺏ‪ :‬ﻣﺨﺎﻁﺒ ﺔ ﺍﻹﻣ ﺎﻡ‬
‫ﺭﻋﻴﺘ ﻪ ﻭﻫ ﻮ ﻋﻠ ﻰ ﺍﻟﻤﻨﺒ ﺮ‪ ،‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ )‪ (٤٦٦٢‬ﻛﺘ ﺎﺏ‪ :‬ﺍﻟ ﺴﻨﺔ ﺑ ﺎﺏ‪ :‬ﻣﺎﻳ ﺪ ﻋﻠ ﻰ ﺗ ﺮﻙ ﺍﻟ ﻼﻡ ﻓ ﻲ‬
‫ﻮﺭﺓ ُ‬ ‫ﺳ َ‬ ‫ﺻ ﻼَﺑِ ُﻜ ْﻢ ﴾] ُ‬ ‫ﻪﻠﻟﺍﺍ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭ َﺣﻼَﺋِ ُﻞ ﺃ َ ْﺑﻨَ ﺎﺋِ ُﻜ ُﻢ ﺍﻟﱠ ﺬِﻳﻦَ ِﻣ ْﻦ ﺃ َ ْ‬ ‫ﺍﻟﻔﺘﻨ ﺔ‪ .‬ﻭﻫ ﻮ ﻭﻟ ﺪ ﺑﻨﺘ ﻪ‪ ،‬ﻭﻟ ّﻤ ﺎ ﻗ ﺎﻝ ّ‬
‫ﻪﻠﻟﺍﺍ ﺗﻌ ﺎﻟﻰ ﺍﻟﺒﻨ ﺎﺕ ﺩﺧ ﻞ ﻓ ﻲ‬ ‫ﺎء‪ [ ٢٣ :‬ﺩﺧ ﻞ ﻓ ﻲ ﺍﻟﺘّﺤ ﺮﻳﻢ ﺣﻼﺋ ﻞ ﺃﺑﻨ ﺎء ﺍﻟﺒﻨ ﺎﺕ‪ ،‬ﻭﻟ ّﻤ ﺎ ﺣ ّﺮﻡ ّ‬ ‫ﺍﻟ ِﻨّ َ‬
‫ﺴ ِ‬
‫ّ‬
‫ﺑﻨﺎﺗﻬﻦ‪.‬‬ ‫ﺍﻟﺘّﺤﺮﻳﻢ‬
‫ّ‬
‫ﻭﻳ ﺮﻯ ﺍﻟﻤﺎﻟﻜﻴّ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺃﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﻻ ﻳ ﺪﺧﻠﻮﻥ ﻓ ﻲ ﺍﻟﻮﻗ ﻒ ﺍﻟ ﺬﻱ ﻋﻠ ﻰ ﺃﻭﻻﺩﻩ ﻭﺃﻭﻻﺩ‬ ‫ّ‬
‫ﺫﺭﻳّﺘﻪ ﻭﻧﺴﻠﻪ‪.‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،٢٣٥/١‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ‬ ‫ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻗﺎﻝ ﻋﻠﻰ ّ‬
‫ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪ ١٤٠/٢‬ﻭ‪ ،١٤١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٦٦٤/٧‬ﻣﻮﺍﻫ ﺐ‬
‫ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،٤٤/٦‬ﻓﺘﺢ ﺍﻟﻌﻠ ﻲ ﺍﻟﻤﺎﻟ ﻚ ﻓ ﻲ ﺍﻟﻔﺘ ﻮﻯ ﻋﻠ ﻰ ﻣ ﺬﻫﺐ ﺍﻹﻣ ﺎﻡ ﻣﺎﻟ ﻚ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ‬
‫‪ ،٢٦٦/٢‬ﻓﺘ ﺎﻭﻯ ﺍﻟ ﺴﺒﻜﻲ ‪ ،٤٩٤/١‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،١٨٣/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ‬

‫‪٣٠٩‬‬
 ‫ﺍﻟﻤﺘﺄﺧﺮﻭﻥ ﻓﻴﻬﺎ‬
‫‪.........................................................................................‬‬
‫)‪(٢‬‬
‫ﺭﺳﺎﺋﻞ ﻣﻨﻬﻢ ﺍﻟﻌﻼﻣﺔ "ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ"‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ "ﺍﻟﻄﺮﺳﻮﺳﻲ")‪ ،(١‬ﻭ"ﺍﻟﻤ ﺼﻨﻒ"‬
‫ﺃﻳﻀﺎ ً‪.‬‬
‫‪.........................................................................................‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮﻩ "ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ"‪ :‬ﺃﻥ ﺍﻟﻤ ﺴﺄﻟﺔ ﻋﻠ ﻰ ﻭﺟﻬ ﻴﻦ ﺃﺣ ﺪﻫﻤﺎ‪ :‬ﻣ ﺎ ﻳ ﺬﻛﺮ‬
‫ﻓﻴﻪ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺑ ﺼﻴﻐﺔ ﺍﻟﻤﻔ ﺮﺩ)‪ ،(٣‬ﻭﺛﺎﻧﻴﻬﻤ ﺎ ﻣ ﺎ ﻳ ﺬﻛﺮ ﻓﻴ ﻪ ﺍﻟﻤﻮﻗ ﻮﻑ ﻋﻠﻴ ﻪ ﺑ ﺼﻴﻐﺔ‬
‫ﺍﻟﺠﻤﻊ‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ ﻭﻟﺪﻱ‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ‪ (٤)/‬ﻭﻟﺪﻱ ﻭﻭﻟﺪ ﻭﻟﺪﻱ‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻱ‪.‬‬
‫ﻓﺄﺛﺒﺖ ﺍﻟﺨﻼﻑ ﻓ ﻲ ﺍﻟ ﺼﻮﺭ ﺍﻟ ﺜﻼﺙ‪ ،‬ﻭﺫﻛ ﺮ ﺗ ﺼﺤﻴﺢ ﻋ ﺪﻡ ﺍﻟ ﺪﺧﻮﻝ ﻓ ﻲ ﺍﻟ ﺼﻮﺭﺓ‬
‫ﺍﻷﻭﻟ ﻰ‪ ،‬ﻭﺗ ﺼﺤﻴﺢ ﺍﻟ ﺪﺧﻮﻝ ﻓ ﻲ ﺍﻟ ﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜ ﺔ ﺍﻟ ﺬﻱ ﻫ ﻮ ﻗ ﻮﻝ "ﻫ ﻼﻝ")‪ (٥‬ﻧﻘ ﻼً ﻋ ﻦ‬
‫"ﻗﺎﺿﻲ ﺧﺎﻥ")‪.(٦‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻘﺎﻝ‪ :‬ﻻ ﺧﻼﻑ ﻓ ﻲ ﺍﻟ ﺪﺧﻮﻝ‪ ،‬ﻓ ﺈﺫﺍ ﻭﻗ ﻒ ﻋﻠ ﻰ ﺃﻭﻻﺩ ﺃﻭﻻﺩ‬
‫ﻓﻼﻥ ﺩﺧﻞ ﻓ ﻲ ﺍﻟﻮﻗ ﻒ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﺭﻭﺍﻳ ﺔ ﻭﺍﺣ ﺪﺓ‪ ،‬ﻭﻣﻤ ﺎ ﻳ ﺪﻝ ﻋﻠ ﻰ ﻋ ﺪﻡ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻥ "ﻗﺎﺿﻲ ﺧﺎﻥ" ﺫﻛﺮ ﺍﻟﺼﻮﺭ ﺍﻟﺜﻼﺙ‪ (٧)/‬ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﺫﻛﺮ‬

‫ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،٤٠٠/٢‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٣٥٨/٥‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻜﺒ ﺮﻯ ﻻﺑ ﻦ ﺗﻴﻤﻴ ﺔ ‪،٢٩٢/٤‬‬

‫ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٧٩/٧‬‬
‫)‪"(١‬ﺍﻟﻄﺮﺳﻮﺳﻲ"‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﺑﻦ ﻋﺒ ﺪ ﺍﻟﻤ ﻨﻌﻢ ﺍﻟﻄﺮﺳﻮﺳ ﻲ ﻗﺎﺿ ﻲ‬
‫ﺍﻟﻘ ﻀﺎﺓ ﻧﺠ ﻢ ﺍﻟ ﺪﻳﻦ ﺍﻟﺤﻨﻔ ﻲ ﺗ ﻮﻓﻲ ﺑﺪﻣ ﺸﻖ ﺳ ﻨﺔ ‪ ٧٥٨‬ﻫ ـ‪ .‬ﺻ ﻨﻒ ﺍﻻﺧﺘﻼﻓ ﺎﺕ ﺍﻟﻮﺍﻗﻌ ﺔ ﻓ ﻲ‬
‫ﺍﻟﻤﺼﻨﻔﺎﺕ‪ .‬ﺍﻹﺷﺎﺭﺍﺕ ﻓ ﻲ ﺿ ﺒﻂ ﺍﻟﻤ ﺸﻜﻼﺕ‪.‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻄﺮﺳﻮﺳ ﻴﺔ‪ ،‬ﺫﺧﻴ ﺮﺓ ﺍﻟﻨ ﺎﻅﺮ ﻓ ﻲ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ١٦/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٥١/١‬‬
‫)‪»(٢‬ﺍﻟﺮﺳ ﺎﺋﻞ ﺍﻟﺰﻳﻨﻴ ﺔ«‪ :‬ﻓ ﻲ ﻣ ﺬﻫﺐ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﻫ ﻲ ﺃﺭﺑﻌ ﻮﻥ ﺭﺳ ﺎﻟﺔ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪.٦٤/٣‬‬
‫ً‬
‫)‪ )(٣‬ﻭﻟﺪﻱ(‪) ،‬ﺃﻭﻻﺩﻱ(‪ :‬ﻣﻨﻔ ﺮﺩﺍ ﻓ ﻲ ﺍﻟﻠﻔ ﻆ ﻣ ﻊ ﻋ ﺪﻡ ﺟﻤﻌﻬ ﺎ ﻣ ﻊ ﺍﻷﺣﻔ ﺎﺩ ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟ ﺼﻮﺭﺓ ﺍﻷﻭﻟ ﻰ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٠٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪"(٥‬ﻫ ﻼﻝ"‪:‬ﻫ ﻮ ﻫ ﻼﻝ ﺑ ﻦ ﻳﺤﻴ ﻰ ﺑ ﻦ ﻣ ﺴﻠﻢ‪ ،‬ﺍﻟﻤﻌ ﺮﻭﻑ ﺑﻬ ﻼﻝ ﺍﻟ ﺮﺃﻱ‪ ،‬ﺍﻟﺒ ﺼﺮﻱ ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٢٤٥‬ﻫـ‪ ،‬ﺻﺤﺐ ﺍﻹﻣﺎﻣﻴﻦ‪ :‬ﺃﺑﺎ ﻳﻮﺳﻒ ﻭﺯﻓﺮ‪ ،‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘ ﺐ ﺃﺣﻜ ﺎﻡ ﺍﻟﻮﻗ ﻒ‪ ،‬ﺗﻔ ﺴﻴﺮ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟ ﺸﺮﻭﻁ‪ ،‬ﻛﺘ ﺎﺏ ﺍﻟﻤﺤ ﺎﻭﺭﺓ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪ ،٢١/١‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٥١٠/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٩٢/٨‬ﻣﻌﺠ ﻢ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٥٢/١٣‬‬
‫)‪(٦‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٢٠/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٤١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

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 ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺧﻼﻑ‪.‬‬
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‫ﺃﻗ ﻮﻝ‪ :‬ﻫ ﺬﺍ ﻻ ﻳ ﺼﻠﺢ ﺃﻥ ﻳﻜ ﻮﻥ ﺩﻟ ﻴﻼً ﻟﻨﻔ ﻲ ﺍﻟﺨ ﻼﻑ؛ ﻷﻧ ﻪ ﻻ ﻳﻤﻜ ﻦ ﺃﻥ ﻳﻜ ﻮﻥ‬
‫"ﻗﺎﺿﻲ ﺧﺎﻥ" ﺇﻧﻤﺎ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺨﻼﻑ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ؛ ﻷﻧﻪ ﺗﺮﺟﺢ ﻋﻨﺪﻩ ﺍﻟﺪﺧﻮﻝ ﻓ ﺎﻟﻘﻮﻝ‬
‫ﺍﻟﻤﻘﺎﺑﻞ ﻟﻀﻌﻔﻪ ﻋﻨﺪﻩ‪ (١)/‬ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﻭﺭﺃﻳﺖ "ﻟﻠﻤﺼﻨﻒ" ﺭﺳﺎﻟﺔ ﻣﻌﺘﺒﺮﺓ ﺫﻛﺮ‪ (٢)/‬ﻓﻴﻬﺎ ﻧﻘﻮﻻً ﻛﺜﻴﺮﺓ‪ ،‬ﺛﻢ ﻗ ﺎﻝ‪ :‬ﻭﺍﻟﺤﺎﺻ ﻞ‬
‫ﺃﻥ "ﺍﻟﺨ ﺼﺎﻑ")‪ (٣‬ﺃﺩﺧ ﻞ ﻭﻟ ﺪ ﺍﻟﺒﻨ ﺖ ﻓ ﻲ ﺍﻟﻮﻗ ﻒ ﺳ ﻮﺍء ﺫﻛ ﺮ ﺑﻠﻔ ﻆ ﻭﻟ ﺪﻱ‪ ،‬ﺃﻭ ﺃﻭﻻﺩﻱ‬
‫ﻭﺳ ﻮﺍء ﺫﻛ ﺮ ﺍﻟ ﺒﻄﻦ ﺍﻟﺜ ﺎﻧﻲ ﺑ ﺄﻥ ﻗ ﺎﻝ‪ :‬ﻋﻠ ﻰ ﻭﻟ ﺪﻱ ﻭﻭﻟ ﺪ ﻭﻟ ﺪﻱ‪ ،‬ﺃﻭ ﻗ ﺎﻝ‪ :‬ﻋﻠ ﻰ ﺃﻭﻻﺩﻱ‬
‫ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻱ ﺃﻭ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺒﻄﻦ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃﻣﺎ "ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ)‪ :"(٤‬ﻓﻼ ﻳﻘﻮﻝ ﺑﺎﻟﺪﺧﻮﻝ ﺇﻻ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺒﻄﻨﻴﻦ ﺑﻠﻔﻆ ﺍﻟﺠﻤﻊ ﻛﻤ ﺎ‬
‫ﺇﺫﺍ ﻗ ﺎﻝ‪ :‬ﻋﻠ ﻰ ﺃﻭﻻﺩﻱ ﻭﺃﻭﻻﺩﻫ ﻢ‪ ،‬ﻭﺃﻣ ﺎ ﻏﻴﺮﻫﻤ ﺎ ﻓﻔ ﺮﻕ ﺑ ﻴﻦ ﺃﻥ ﻳ ﺬﻛﺮ ﺍﻟ ﺒﻄﻦ ﺍﻟﺜ ﺎﻧﻲ‪،‬‬
‫ﻓﻴﺪﺧﻞ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﺃﻭ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺒﻄﻦ ﺍﻷﻭﻝ‪ ،‬ﻓﻼ ﻳﺪﺧﻠﻮﻥ ﻓﻲ ﺍﻟﻮﻗﻒ ﻭﻫ ﺬﺍ ﺍﻟﻔ ﺮﻕ‬
‫ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﻓﻲ »ﺍﻟﺨﺎﻧﻴﺔ«)‪ (٥‬ﻭ»ﺍﻟﻈﻬﻴﺮﻳﺔ«‪.‬‬
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‫ﺳ ﺎﺋِ ِﻞ«)‪ :(٦‬ﺑﻌ ﺪ ِﺫ ْﻛ ِﺮ ﻧﻘ ﻮ ٍﻝ ﻛﺜﻴ ﺮﺓ‬

‫ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ "ﺍﻟﻄﺮﺳﻮﺳ ﻲ" ﻓﻘ ﺎﻝ ﻓ ﻲ »ﺃ َ ْﻧﻔَ ِﻊ ْﺍﻟ َﻮ َ‬
‫ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ‪ :‬ﻓﺘﺤﺮﺭ ﻟﻨﺎ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ‪ ،‬ﻫ ﻞ ﻳ ﺪﺧﻠﻮﻥ ﻓ ﻲ ﻟﻔ ﻆ ﺍﻷﻭﻻﺩ‬
‫ﻭﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ؟ ﻓﻲ ﺭﻭﺍﻳ ﺔ "ﺍﻟﺨ ﺼﺎﻑ" ﻭ"ﻫ ﻼﻝ"‪ :‬ﻳ ﺪﺧﻠﻮﻥ‪ ،‬ﻭﻓ ﻲ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ‪ :‬ﻻ‬
‫ﻳ ﺪﺧﻠﻮﻥ ﻭﻋﻠﻴ ﻪ ﺍﻟﻔﺘ ﻮﻯ‪ .‬ﺇﻟ ﻰ ﺃﻥ ﻗ ﺎﻝ‪ :‬ﻭﺭﺃﻳ ﺖ ﺑﻌ ﺾ ﺍﻟﻨ ﺎﺱ ﻳﻘ ﻮﻝ‪ :‬ﺇﻧ ﻪ ﺇﺫﺍ ﻗ ﺎﻝ‪ :‬ﻋﻠ ﻰ‬
‫ﺃﻭﻻﺩﻱ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻱ ﺇﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﻳ ﺪﺧﻠﻮﻥ ﺣﻴﻨﺌ ﺬ ﻣ ﻦ ﻏﻴ ﺮ ﺃﻥ ﻳﻘ ﻮﻝ ﻓ ﻲ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺭﻭﺍﻳﺘﺎﻥ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺗﻌﻠﻴﻞ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺮﺩ ﺫﻟﻚ ﻭﻟﻮ ﺫﻛﺮ ﻋﺸﺮ ﺑﻄﻮﻥ ﻋﻠﻰ‬
‫ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ‪ ،‬ﻓ ﺈﻥ ﺗﻌﻠﻴ ﻞ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻓﻴﻤ ﺎ ﻧﻘﻠﻨ ﺎﻩ ﻋ ﻦ »ﺍﻟﻤﺤ ﻴﻂ« ﻫ ﻮ‪ :‬ﺃﻧ ﻪ ﺟﻌ ﻞ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٧٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٢٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪"(٣‬ﺍﻟﺨﺼﺎﻑ"‪ :‬ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺷﻴﺦ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﻬﻴﺮ ﺍﻟﺸﻴﺒﺎﻧﻲ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺤﻨﻔﻲ‬
‫ﺍﻟﻤﺤﺪﺙ‪ ،‬ﺻﻨﻒ ﻟﻠﻤﻬﺘﺪﻱ ﻛﺘﺎﺏ ﺍﻟﺨﺮﺍﺝ‪ ،‬ﻓﻠﻤﺎ ﻗﺘﻞ ﺍﻟﻤﻬﺘﺪﻱ ﻧﻬﺒﺖ ﺩﺍﺭ ﺍﻟﺨﺼﺎﻑ‪ ،‬ﻭﺫﻫﺒﺖ ﺑﻌﺾ‬
‫ﻛﺘﺒﻪ‪ ،‬ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﻟﺤﻴﻞ‪ ،‬ﻭﻛﺘ ﺎﺏ ﺍﻟ ﺸﺮﻭﻁ ﺍﻟﻜﺒﻴ ﺮ‪ ،‬ﺛ ﻢ ﺍﺧﺘ ﺼﺮﻩ‪ ،‬ﻭﺍﻟﺮﺿ ﺎﻉ‪ ،‬ﻭﺃﺩﺏ ﺍﻟﻘﺎﺿ ﻲ‪،‬‬
‫ﻭﺍﻟﻌﺼﻴﺮ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺫﺭﻉ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻟﻤ ﺴﺠﺪ ﻭﺍﻟﻘﺒ ﺮ‪ ،‬ﻭﻳ ﺬﻛﺮ ﻋﻨ ﻪ ﺯﻫ ﺪ ﻭﻭﺭﻉ‪،‬‬
‫ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﺻﻨﻌﺘﻪ ﺭﺣﻤﻪ ﷲ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺎﺭﺏ ﺍﻟﺜﻤﺎﻧﻴﻦ ﻣﺎﺕ ﺑﻐﺪﺍﺩ ﺳ ﻨﺔ ‪٢٦١‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺳﻴﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼء ﻟﻠﺬﻫﺒﻲ ‪ ،١٢٤-١٢٣/١٣‬ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓ ﻲ ﻁﺒﻘ ﺎﺕ ﺍﻟﺤﻨﻔﻴ ﺔ ﻟﻌﺒ ﺪ ﺍﻟﻘ ﺎﺩﺭ‬
‫ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪ ،٨٧‬ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎء ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ‪./١٤٦ /‬‬
‫)‪"(٤‬ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ"‪:‬ﻟﻢ ﺃﺟﺪﻩ؟‪.‬‬
‫)‪(٥‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٢٠/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪»(٦‬ﺃ َ ْﻧﻔَ ِﻊ ْﺍﻟ َﻮ َ‬
‫ﺳ ﺎﺋِ ِﻞ«‪:‬ﺃﻧﻔ ﻊ ﺍﻟﻮﺳ ﺎﺋﻞ ﺇﻟ ﻰ ﺗﺤﺮﻳ ﺮ ﺍﻟﻤ ﺴﺎﺋﻞ ﻟﻠﻘﺎﺿ ﻲ ﺑﺮﻫ ﺎﻥ ﺍﻟ ﺪﻳﻦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﻋﻠ ﻲ‬
‫ﺍﻟﻄﺮﻁﻮﺳﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ‪ ٧٥٨‬ﻫ ـ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﻤﻬﻤ ﺔ‪ ،‬ﻭﺭﺗﺒﻬ ﺎ ﻋﻠ ﻰ ﺗﺮﺗﻴ ﺐ ﻛﺘ ﺐ‬
‫ﺍﻟﻔﻘﻪ‪ ،‬ﺛﻢ ﻟﺨﺼﻪ ﷴ ﺑﻦ ﷴ ﺍﻟﺰﻫﺮﻱ ﺍﻟﺤﻨﻔﻲ ﻭﺳﻤﺎﻩ)) ﻛﻔﺎﻳﺔ ﺍﻟﺴﺎﺋﻞ ﻋ ﻦ ﺃﻧﻔ ﻊ ﺍﻟﻮﺳ ﺎﺋﻞ(( ﻭﺭﺑﻤ ﺎ‬
‫ﺯﺍﺩ ﻋﻠﻴﻪ ﺃﺷﻴﺎء‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٨٣/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٥١/١‬‬

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‫ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺩﺧﻮﻟﻬﻢ ﻛﻮﻧﻬﻢ ﻣﻨﺴﻮﺑﻴﻦ ﺇﻟﻰ ﺁﺑﺎﺋﻬﻢ ﺩﻭﻥ ﺃﻣﻬﺎﺗﻬﻢ ﻓﻌﻠﻰ ﻫ ﺬﺍ ]ﻟ ﻮ ﺫﻛ ﺮ ﺧﻤ ﺲ‬
‫ﺑﻄﻮﻥ ﺃﻭ ﺃﻛﺜﺮ ﻻ ﻳﺪﺧﻠﻮﻥ ﻋﻠ ﻰ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ‪ (١)/‬ﻟﻠﻤﻌﻨ ﻰ ﺍﻟ ﺬﻱ ﺫﻛﺮﻧ ﺎﻩ ﻭﻛ ﺬﺍ[)‪ (٢‬ﻟ ﻮ‬
‫ﻛﺎﻥ ﻣﻜﺎﻥ ﺍﻟﻮﻗﻒ ﻭﺻﻴﺔ‪.‬‬
‫ﺸِﻲ")‪ (٣‬ﻫﻨﺎ‪ :‬ﻭﻅﺎﻫﺮ ﺇﻁﻼﻗﻪ ﺃﻱ ﺇﻁﻼﻕ "ﺍﻟﻤ ﺼﻨﻒ" ﺃﻧ ﻪ ﻻ ﻓ ﺮﻕ‬ ‫ﻭﻗﺪ ﻗﺎﻝ "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﺑ ﻴﻦ ﺃﻥ ﻳ ﺬﻛﺮ ﺑﻠﻔ ﻆ ﺍﻹﻓ ﺮﺍﺩ ﺃﻭ ﺍﻟﺠﻤ ﻊ ﻣﻘﺘ ﺼﺮﺍ ً ﻋﻠ ﻰ ﺍﻟﻄﺒﻘ ﺔ ﺍﻷﻭﻟ ﻰ ﺃﻭ ﻏﻴ ﺮ ﻣﻘﺘ ﺼﺮ‪،‬‬
‫ﻭﻛﺄﻧﻪ ﻳﺸﻴﺮ ﺇﻟ ﻰ ﺃﻥ "ﺍﻟﻤ ﺼﻨﻒ" ﺃﻁﻠ ﻖ‪ (٤)/‬ﻓ ﻲ ﻣﺤ ﻞ ﺍﻟﺘﻘﻴﻴ ﺪ ]ﻷﻧ ﻪ ﺃﺛﺒ ﺖ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ‬
‫ﺍﻟﺼﻮﺭ ﻛﻠﻬﺎ ﻭﻟﻴﺲ ﻛﺬﻟﻚ؛ ﺇﺫ‬
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‫ﻟ ﻴﺲ ﻓ ﻲ ﻛ ﻼﻡ "ﺍﻟﻤ ﺼﻨﻒ" ﺇﻁ ﻼﻕ ﻓ ﻲ ﻣﺤ ﻞ ﺍﻟﺘﻘﻴ ﺪ[)‪ (٥‬ﻷﻥ "ﺍﻟﻤ ﺼﻨﻒ" ﺇﻧﻤ ﺎ ﺫﻛ ﺮ‬
‫ﺻ ﻮﺭﺓ ﻭﺍﺣ ﺪﺓ ﻭﻫ ﻲ‪ :‬ﺻ ﻮﺭﺓ ﻟﻔ ﻆ ﺍﻹﻓ ﺮﺍﺩ ﻭﺍﻻﻗﺘ ﺼﺎﺭ ﻋﻠ ﻰ ﺍﻟﻄﺒﻘ ﺔ ﺍﻷﻭﻟ ﻰ‪ ،‬ﺛ ﻢ ﻗ ﺎﻝ‪:‬‬
‫ﺕ ﺃﻱ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺼﻮﺭﺓ ﻷﻥ ﻛﻼﻣ ﻪ ﻓ ﻲ ﺫﻟ ﻚ‪ (٦).‬ﻛ ﺬﺍ ﺫﻛ ﺮﻩ‬ ‫ﻑ ِﻓ ﻲ َﻭﻟَ ِﺩ ْﺍﻟ ِﺑ ْﻧ ِ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬
‫َﻭ ْ‬
‫"ﺍﻟﻐﺰﻱ")‪ (٧‬ﻣﻠﺨﺼﺎ ً‪.‬‬
‫ﻭﻣﻨ ﻪ ﻳ ﺴﺘﻔﺎﺩ‪ (٨)/‬ﺗﻘﻴﻴ ﺪ‪ (٩)/‬ﺍﻟﺨ ﻼﻑ ﻓ ﻲ ﺩﺧ ﻮﻝ ﻭﻟ ﺪ ﺍﻟﺒﻨ ﺖ ﺑﻤ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﺍﻟﻮﻟ ﺪ ﺃﻭ‬
‫ﺍﻷﻭﻻﺩ ﻣﻀﺎﻓﺎ ً ﺇﻟﻰ ﺿﻤﻴﺮ ﺍﻟﻮﺍﻗﻒ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﻭﻟﺪﻩ ﺃﻭ ﺃﻭﻻﺩﻩ ﻟﻤ ﺎ ﻋﻠ ﻢ ﻣ ﻦ ﺃﻧ ﻪ‬
‫ﻻ ﻓﺮﻕ ﻓﻴﻪ ﺑﻴﻦ ﺍﻟﻤﻔﺮﺩ ﻭﺍﻟﺠﻤﻊ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺿﻤﻴﺮ ﺍﻷﻭﻻﺩ ﻛﻘﻮﻟﻪ‪ :‬ﺛﻢ‬
‫ﻋﻠﻰ ﺃﻭﻻﺩﻫﻢ ﻭﻧﺤﻮﻩ ﻓﻼ ﺧﻼﻑ ﻓﻲ ﺩﺧ ﻮﻝ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﺣﻴﻨﺌ ﺬ)‪ (١٠‬ﻛﻤ ﺎ ﻓ ﻲ »ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﺨﻴﺮﻳﺔ«)‪.(١١‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٣‬ﺃﻱ‪ :‬ﺍﻟﺤﻤﻮﻱ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٧١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣١/١‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٢‬ﺃ (‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٢٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/١٤٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(١٠‬ﻳﻨﻈ ﺮ‪ :‬ﻓﺘ ﺎﻭﻯ ﻗﺎﺿ ﻲ ﺧ ﺎﻥ ‪ ٣٢٠/٣‬ﻋﻠ ﻰ ﻫ ﺎﻣﺶ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ‪ ،‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٤٦١/٤‬‬
‫)‪»(١١‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﺨﻴﺮﻳ ﺔ ﻟﻨﻔ ﻊ ﺍﻟﺒﺮﻳ ﺔ«‪ :‬ﻟﻺﻣ ﺎﻡ ﺧﻴ ﺮ ﺍﻟ ﺪﻳﻦ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻷﻳ ﻮﺑﻲ ﺍﻟﻌﻠﻴﻤ ﻲ‪،‬‬
‫ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﺮﻣﻠﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪١٠٨١‬ﻫـ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻣﻠﺔ ﺑﻔﻠﺴﻄﻴﻦ‪ ،‬ﻭﻟﺪ ﻭﻣ ﺎﺕ ﻓﻴﻬ ﺎ‪،‬‬
‫ﺟﻤﻌﻬﺎ ﻭﻟﺪﻩ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﺳﻨﺔ ‪١٠٧١‬ﻫـ‪ ،‬ﻭﻭﺻﻞ ﻓ ﻲ ﺟﻤﻌﻬ ﺎ ﺇﻟ ﻰ ﺑ ﺎﺏ ﺍﻟﻤﻬ ﺮ‪ ،‬ﺛ ﻢ ﺗ ﻮﻓﻲ ﻓﺄﺗﻤﻬ ﺎ‬
‫ﺍﻟﺸﻴﺦ ﺇﺑ ﺮﺍﻫﻴﻢ ﺑ ﻦ ﺳ ﻠﻴﻤﺎﻥ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﺠﻴﻨﻴﻨ ﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،٣٥٨/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٣٢٧/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١٣٢/٤‬‬

‫‪٣١٢‬‬
 ‫ﻋ َﺩ ُﻡ ﺍﻟ ﱡﺩ ُﺧﻭ ِﻝ َﻭ ُ‬
‫ﺻ ِ ّﺣ َﺢ‬ ‫ﺍﻟﺭ َﻭﺍﻳَ ِﺔ َ‬
‫ﻅ ﺎ ِﻫ ُﺭ ِ ّ‬ ‫ﻑ ِﻓ ﻲ َﻭﻟَ ِﺩ ْﺍﻟ ِﺑ ْﻧ ِ‬
‫ﺕ‪ .‬ﻓ َ َ‬ ‫‪َ ‬ﻭ ْ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬
‫ﻭﻳﻜﻮﻥ ﻭﻟﺪ ﺍﻟﺒﻨﺖ ﻋﻨﺪ ﻋﺪﻡ ﻭﻟﺪ ﺍﻟﺼﻠﺐ ﺑﻤﻨﺰﻟﺔ ﻭﻟﺪ ﺍﻟﺼﻠﺐ‪.‬‬
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‫ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﻭﻟﺪ ﺍﻟﺒﻨﺖ ﻓﻲ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ؛ ﻷﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻳﻨ ﺴﺒﻮﻥ ﺇﻟ ﻰ ﺁﺑ ﺎﺋﻬﻢ‬
‫ﻻ ﺇﻟﻰ ﺃﻣﻬﺎﺗﻬﻢ ﺑﺨﻼﻑ ﻭﻟﺪ ﺍﻻﺑﻦ ﻫـ‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﺃﻳﻀﺎ ً ﻓﻴﻤﺎ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﺭﺿﻲ ﻫﺬﻩ ﺻﺪﻗﺔ ﻣﻮﻗﻮﻓ ﺔ ﻋﻠ ﻰ ﻭﻟ ﺪﻱ ﻭﻭﻟ ﺪ ﻭﻟ ﺪﻱ‬
‫ﻭﻟﻢ ﻳﺰﺩ ﻋﻠﻰ ﻫﺬﺍ‪ .‬ﻳﺪﺧﻞ ﻓﻴﻪ ﻭﻟﺪﻩ ﻟﺼﻠﺒﻪ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩ ﺑﻨﻴﻪ ﻳ ﺸﺘﺮﻛﻮﻥ ﻓ ﻲ ﺍﻟﻐﻠ ﺔ‪ ،‬ﻭﻫ ﻞ‬
‫ﻳﺪﺧﻞ ﻓﻴﻪ ﻭﻟﺪ ﺍﻟﺒﻨﺖ؟ ﻗﺎﻝ "ﻫﻼﻝ"‪ :‬ﻳﺪﺧﻞ‪ ،‬ﻭﻗﺎﻝ "ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ"‪ :‬ﻻ)‪.(١‬‬
‫ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﺍﻟﻮﻗ ﻒ ﺑ ﺼﻴﻐﺔ‪) :‬ﻭﻗ ﻒ ﻋﻠ ﻰ ﺃﻭﻻﺩﻩ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ( ﻻ ﻳ ﺪﺧﻞ ﺃﻭﻻﺩ‬
‫ﺍﻟﺒﻨﺎﺕ ﻋﻠﻰ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ؛ ﻷﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻟﻴﺴﻮﺍ ﺑ ﺄﻭﻻﺩ ﺃﻭﻻﺩﻩ؛ ﻷﻧﻬ ﻢ ﻳﻨ ﺴﺒﻮﻥ ﺇﻟ ﻰ‬
‫ﺍﻷﺏ ﻻ ﺇﻟﻰ ﺍﻷﻡ ﻛﻤﺎ ﻓﻲ » ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ «)‪ ،(٢‬ﻭﻓﻲ »ﻣﻨﻴﺔ ﺍﻟﻤﻔﺘﻲ« ﻭﺑﻪ ﻳﻔﺘﻰ‪.‬‬
‫ﻭﻓ ﻲ »ﺍﻟﻤﺤ ﻴﻂ«‪ :‬ﻭﻻ ﻳ ﺪﺧﻠﻮﻥ ﻓ ﻲ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻭﻋﻠﻴ ﻪ ﺍﻟﻔﺘ ﻮﻯ؛ ﻷﻥ ﺃﻭﻻﺩ‬
‫ﺍﻟﺒﻨﺎﺕ ﻟﻴﺴﻮﺍ ﺑﺄﻭﻻﺩ ﺃﻭﻻﺩﻩ ﻣﻄﻠﻘﺎً؛ ﻷﻧﻬﻢ ﻳﻨﺴﺒﻮﻥ ﺇﻟﻰ ﺍﻷﺏ ﻻ ﺇﻟﻰ ﺍﻷﻡ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﺍﻋﺘﻤﺪ ﻓﻲ »ﺍﻟﺘﺠﻨﻴﺲ«‪ :‬ﻋﻠ ﻰ ﻋ ﺪﻡ‪ (٣)/‬ﺍﻟ ﺪﺧﻮﻝ‪ ،‬ﻭﺟﻌﻠ ﻪ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﺃﻳ ﻀﺎً‪،‬‬
‫ﻭﺍﻋﺘﻤ ﺪﻩ ﺍﻟﻤﺘ ﺄﺧﺮ ﺍﻟ ﺸﻴﺦ "ﻗﺎﺳ ﻢ")‪ (٤‬ﻭﻗ ﺎﻝ‪ :‬ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﻔﺘ ﻰ ﺑ ﻪ‪ ،‬ﻭﻓ ﻲ‬
‫"ﺍﻟﺘﻤﺮﺗﺎﺷﻲ")‪ (٥‬ﻭﻓﻲ‬
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‫»ﺍﻟﻮﺍﻗﻌﺎﺕ«)‪ :(٦‬ﻻ ﻳﺪﺧﻠﻮﻥ‪ ،‬ﻓﻲ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٢٠/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬

‫)‪(٢‬ﺍﻟﻔﺘﺎﻭﻯ ْﺍﻟ َﻮ ْﻟ َﻮﺍ ِﻟﺠﻴﱠ ِﺔ ‪٩٣/٣‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ١٧٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺃﻱ ﺍﻟﺸﻴﺦ ﻗﺎﺳﻢ ﺑﻦ ﻗﻄﻠﻮﺑﻐﺎ‪.‬‬
‫)‪(٥‬ﻅﻬﻴﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﷴ‪ ،‬ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﺘﻤﺮﺗﺎﺷﻲ ﺍﻟﺨﻮﺍﺭﺯﻣﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪٦١٠‬ﻫ ـ‪،‬‬
‫ﻣﻔﺘ ﻲ ﺧ ﻮﺍﺭﺯﻡ‪ .‬ﻣ ﻦ ﻣﺆﻟﻔﺎﺗ ﻪ‪ :‬ﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟ ﺼﻐﻴﺮ‪ ،‬ﻭﻛﺘ ﺎﺏ ﺍﻟﺘ ﺮﺍﻭﻳﺢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻭﺍﻟﺠ ﻮﺍﻫﺮ‬
‫ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪ ،٦١‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.١٦٧/١‬‬
‫)‪»(٦‬ﺍﻟﻮﺍﻗﻌﺎﺕ«‪:‬ﻭﻫﻮ» ﺍﻟﻤﻠﺘﻘﻄﺎﺕ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻮﺍﻗﻌﺎﺕ«‪ :‬ﻟﻠﺸﻴﺦ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﺑﻲ ﺍﻟﻤﻌﺎﻟﻲ‪ ،‬ﻣﺴﻌﻮﺩ ﺑﻦ‬
‫ﺷ ﺠﺎﻉ ﺑ ﻦ ﷴ‪ ،‬ﺍﻷﻣ ﻮﻱ ﺍﻟﺤﻨﻔ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٥٩٩‬ﻫ ـ‪ .‬ﻗ ﺎﻝ‪ )) :‬ﻫ ﻮ ﻣﺨﺘ ﺼﺮ ﺟ ﺎﻣﻊ ﻟﻤ ﺴﺎﺋﻞ‬
‫ﻣﺘﻔﺮﻗﺔ ﻓﻲ ﺍﻟﻜﺘﺐ‪ ،‬ﺗﻤﺲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻭﺍﻟﺮﺟ ﻮﻉ ﺇﻟﻴﻬ ﺎ ﻟﻜﺜ ﺮﺓ ﻭﺟﻮﺩﻫ ﺎ‪ ،‬ﻭﺳ ﺮﻋﺔ‬
‫ﻭﻗﻮﻋﻬﺎ ((‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﺨﻄﻮﻁ‪ ،‬ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪ ) :‬ﻭ‬
‫‪ .( ٧٨٤٨‬ﺍﻧﻈ ﺮ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨١٤/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬

‫‪٣١٣‬‬
‫ﻭﻓﻴ ﻪ ﺃﻳ ﻀﺎ‪ :‬ﻗ ﺬﻑ‪ (١)/‬ﻣﺤ ﺼﻨﺎ ً‪ :‬ﻓﻠﻠﻮﺍﻟ ﺪﻳﻦ ﻭﺍﻟﻤﻮﻟ ﻮﺩﻳﻦ ﻋﻠَ ْﻮﺍ ﺃﻭ ﺳ ﻔﻠﻮﺍ ﺃﻥ‬
‫ﻳﺨﺎﺻ ﻤﻮﺍ‪ ،‬ﻭﻋ ﻦ "ﷴ" ﻻ ﺧ ﺼﻮﻣﺔ ﻷﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ؛ ﻷﻧﻬ ﻢ ﻣﻨ ﺴﻮﺑﻮﻥ ﺇﻟ ﻰ ﺃﺑ ﻴﻬﻢ ﻭﻫ ﻮ‬
‫ﺭﻭﺍﻳﺔ "ﺍﻟﺤﺴﻦ")‪ (٢‬ﻋﻦ ﺍﻹﻣﺎﻡ "ﺃﺑﻲ ﺣﻨﻴﻔﺔ")‪.(٣‬‬
‫‪.........................................................................................‬‬
‫ِﺤﻨَﺔ" ﻓﻬ ﻮ‪ :‬ﺑﺤ ﺚ ﻣﻨﻬﻤ ﺎ‪،‬‬‫ﻭﺃﻣﺎ ﻣﺎ ﻗﺎﻝ "ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ" ﻭﺍﻟﺸﻴﺦ "ﻋﺒﺪ ﺍﻟﺒﺮ ﺑﻦ ﺍﻟ ّ‬
‫ﺸ ْ‬
‫ﻭﻻ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﻤﻘﺎﺑﻠﺔ ﻟﻤﺎ ﻗﺎﻟﻪ ﻧﻘﻠ ﺔ] ﺍﻟﻤ ﺬﻫﺐ ﺑ ﻞ ﻭﻻ ﻳ ﺴﻮﻍ ﻷﺣ ﺪ ﺍﻷﺧ ﺬ ﺑ ﻪ ﻷﻥ‬
‫ﺍﻟﻤﻘ ﺮﺭ)‪ (٤‬ﻋ ﻦ ﺍﻟﻤ ﺸﺎﻳﺦ ﺃﻥ ﺍﻟﻌﺒ ﺮﺓ ﻟﻤ ﺎ ﻗﺎﻟ ﻪ[)‪ (٥‬ﺍﻷﻛﺜ ﺮ‪ ،‬ﻭﺍﻷﻛﺜ ﺮﻭﻥ‪ (٦)/‬ﻋﻠ ﻰ ﻋ ﺪﻡ‬
‫ﺍﻟﺪﺧﻮﻝ)‪ (٧‬ﺇﻻ ﻋﻨﺪ ﺍﻧﻘﺮﺍﺽ ﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ ﻓَﻴُ ْﻔﺘَﻰ ﺑﺪﺧﻮﻝ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻛﻤ ﺎ ﻓ ﻲ »ﺧﺰﺍﻧ ﺔ‬
‫ﻒ "ﻫﻼﻝ")‪.(٨‬‬‫ﺍﻷﻛﻤﻞ« َﻭ َﻭ ْﻗ ِ‬
‫ﻭﻣﺎ ﻗﺎﻟﻪ "ﺍﻟﺨﺼﺎﻑ"‪ :‬ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﻳﺮﺩﻩ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ؛ ﻷﻥ ﻣ ﺎ ﻗﺎﻟ ﻪ ﺭﻭﺍﻳ ﺔ ﻭﻻ‬
‫ﻋﻤ ﻞ ﻋﻠﻴﻬ ﺎ ﻣ ﻊ ﻅ ﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ ﻛﻤ ﺎ ﻳﻌ ﺮﻑ ﺫﻟ ﻚ ﺃﻫ ﻞ ﺍﻟﺪﺭﺍﻳ ﺔ ﻭﺇﻻ ﻟﻤ ﺎ ﺳ ﺎﻍ ﻟﻸﻛﺜ ﺮ‬
‫ﻣﺨﺎﻟﻔﺔ ﺍﻹﻣﺎﻡ "ﺍﻟﺨﺼﺎﻑ" ﻛﻤﺎ ﻫﻮ ﺩﺃﺑﻬﻢ ﻣﻌﻪ‪ ،‬ﻭﻗﻮﻟﻬﻢ ﻓﻲ ﺣﻘﻪ ﺇﻣﺎﻡ ﻛﺒﻴﺮ‪.‬‬
‫ﺃﻗﻮﻝ‪ (٩)/:‬ﻳﻌﻠﻢ ﻣﻦ ﻫﺬﺍ ﺣﻜﻢ ﻣﻦ ﻛﺎﻧﺖ ﺃﻣﻪ ﺷﺮﻳﻔﺔ‪.‬‬

‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٤٢٩/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٢٧/١٢‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪"(٢‬ﺍﻟﺤ ﺴﻦ"‪ :‬ﺍﻟﻌﻼﻣ ﺔ‪ ،‬ﺍﻟﺤ ﺴﻦ ﺑ ﻦ ﺯﻳ ﺎﺩ ﻓﻘﻴ ﻪ ﺍﻟﻌ ﺮﺍﻕ‪ ،‬ﺃﺑ ﻮ ﻋﻠ ﻲ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،‬ﻣ ﻮﻻﻫﻢ ﺍﻟﻜ ﻮﻓﻲ‬
‫ﺍﻟﻠﺆﻟﺆﻱ‪ ،‬ﺻﺎﺣﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻧﺰﻝ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺻﻨﻒ ﻭﺗ ﺼﺪﺭ ﻟﻠﻔﻘ ﻪ‪ ،‬ﻛ ﺎﻥ ﺃﺣ ﺪ ﺍﻷﺫﻛﻴ ﺎء ﺍﻟﺒ ﺎﺭﻋﻴﻦ‬
‫ﻓﻲ ﺍﻟ ﺮﺃﻱ‪ ،‬ﻭﻟ ﻲ ﺍﻟﻘ ﻀﺎء ﺑﻌ ﺪ ﺣﻔ ﺺ ﺑ ﻦ ﻏﻴ ﺎﺙ‪ ،‬ﺛ ﻢ ﻋ ﺰﻝ ﻧﻔ ﺴﻪ‪ ،‬ﻗ ﺎﻝ ﷴ ﺑ ﻦ ﺳ ﻤﺎﻋﺔ‪ ،‬ﺳ ﻤﻌﺘﻪ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﺘﺒﺖ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﺍﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺜﺎ ً ﻛﻠﻬﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻔﻘﻴ ﻪ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪٢٠٤‬ﻫ ـ‪.‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﺳ ﻴﺮ ﺃﻋ ﻼﻡ ﺍﻟﻨ ﺒﻼء ﻟﻠ ﺬﻫﺒﻲ ‪ ،٥٤٣/٩‬ﻁﺒﻘ ﺎﺕ ﺍﻟﻔﻘﻬ ﺎء ﻷﺑ ﻲ ﺇﺳ ﺤﺎﻕ ﺍﻟ ﺸﻴﺮﺍﺯﻱ ‪،/١٤٣/‬‬
‫ﻭﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪./١٩٣/‬‬
‫)‪(٣‬ﻗﺎﻝ ﺍﻟﻜﺎﺳﺎﻧﻲ ﻓﻲ ﺍﻟﺒﺪﺍﺋﻊ‪) :‬ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺃﻥ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧ ﻮﺍﺕ ﻭﺍﻷﻋﻤ ﺎﻡ ﻭﺍﻟﻌﻤ ﺎﺕ ﻭﺍﻷﺧ ﻮﺍﻝ‬
‫ﻭﺍﻟﺨﺎﻻﺕ ﻻ ﻳﻤﻠﻜ ﻮﻥ ﺍﻟﺨ ﺼﻮﻣﺔ؛ ﻷﻥ ﺍﻟﻌ ﺎﺭ ﻻ ﻳﻠﺤﻘﻬ ﻢ؛ ﻻﻧﻌ ﺪﺍﻡ ﺍﻟﺠﺰﺋﻴ ﺔ ﻭﺍﻟﺒﻌ ﻀﻴﺔ ﻓﺎﻟﻘ ﺬﻑ ﻻ‬
‫ﻳﺘﻨﺎﻭﻟﻬﻢ ﻻ ﺻﻮﺭﺓ ﻭﻻ ﻣﻌﻨﻰ‪ ،‬ﻭﻛﺬﺍ ﻟﻴﺲ ﻟﻤﻮﻟﻰ ﺍﻟﻌﺘﺎﻗﺔ ﻭﻻﻳﺔ ﺍﻟﺨﺼﻮﻣﺔ؛ ﻷﻥ ﺍﻟﻘﺬﻑ ﻟ ﻢ ﻳﺘﻨﺎﻭﻟ ﻪ‬
‫ﺻﻮﺭﺓ ﻭﻣﻌﻨﻰ ﺑﺈﻟﺤﺎﻕ ﺍﻟﻌﺎﺭ ﺑﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺿ ﻲ ﷲ ﻋ ﻨﻬﻢ ﻓ ﻲ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﺃﻧﻬ ﻢ ﻫ ﻞ‬
‫ﻳﻤﻠﻜ ﻮﻥ = = ﺍﻟﺨ ﺼﻮﻣﺔ ؟ ﻋﻨ ﺪﻫﻤﺎ ﻳﻤﻠﻜ ﻮﻥ‪ ،‬ﻭﻋﻨ ﺪ ﷴ ﻻ ﻳﻤﻠﻜ ﻮﻥ(‪ .‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ،٥٥/٧‬ﻭﻳﻨﻈ ﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٢٣/٥‬ﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ‬
‫ﻋﻠﻴﺶ ‪.٢٨٩/٩‬‬
‫)‪(٤‬ﺍﻟﻤﻘﺮﻱ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٢٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ]ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ[ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﻓﻲ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺤﺎﻣﺪﻳﺔ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٦٧،١٦٨/١‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/١٤٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪٣١٤‬‬
‫ﻭﻗ ﺎﻝ ﻓ ﻲ »ﺍﻟﺒ ﺪﺍﺋﻊ«)‪)) :(١‬ﺇﻥ ﻭﻟ ﺪ ﺍﻟﺒﻨ ﺖ ﻭﺇﻥ ﻛ ﺎﻥ ﻳﻨ ﺴﺐ ﺇﻟﻴ ﻪ ﺑﻮﺍﺳ ﻄﺘﻬﺎ ﺣﺘ ﻰ‬
‫ﻳﺜﺒ ﺖ ﺟﻤﻴ ﻊ ﺃﺣﻜ ﺎﻡ ﺍﻷﻭﻻﺩ ﻓ ﻲ ﺣﻘ ﻪ ﻛﻤ ﺎ ﺗﺜﺒ ﺖ ﻓ ﻲ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﻴﻦ ﺇﻻ ﺃﻥ ﺍﻟﻨ ﺴﺒﺔ ﺇﻟ ﻰ‬
‫ﺍﻷﻣﻬﺎﺕ ﻣﻬﺠﻮﺭﺓ ﻋﺎﺩﺓ‬
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‫ﻓﻼ ﻳﻨﺴﺐ ﺇﻟﻰ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﺇﻟﻰ ﺁﺑﺎء ﺍﻷﻣﻬﺎﺕ ﺑﻮﺍﺳ ﻄﺘﻬﻦ‪ ،‬ﻭﺃﻭﻻﺩ "ﻓﺎﻁﻤ ﺔ")‪ (٢‬ﺭﺿ ﻲ‬
‫ﷲ ]ﺗﻌ ﺎﻟﻰ[)‪ (٣‬ﻋﻨﻬ ﺎ ﻟ ﻢ ﺗﻬﺠ ﺮ ﻧ ﺴﺒﺘﻬﻢ ﺇﻟﻴﻬ ﺎ ﻓﻴﻨ ﺴﺒﻮﻥ ﺇﻟ ﻰ ﺭﺳ ﻮﻝ ﷲ ﷺ ﺑﻮﺍﺳ ﻄﺘﻬﺎ‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﻢ ﺧﺼﻮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﷺ ﺗﺸﺮﻳﻔﺎ ً ﻭﺇﻛﺮﺍﻣﺎ ً ﻟﻬﻢ‪.‬‬
‫ﻲ ِ)‪ - (٤‬ﺭﺣﻤ ﻪ ﷲ ‪ -‬ﻓِ ﻲ َﻫ ﺬَﺍ‬ ‫ﺷ ْﻤ ِﺲ ْﺍﻷَﺋِ ﱠﻤ ِﺔ ْﺍﻟ َﺤ ْﻠ َﻮﺍﻧِ ّ‬‫ﻋ ْﻦ َ‬ ‫َﻭﻗَ ْﺪ َﺭ َﻭﻯ ﺑَ ْﻌ ُ‬
‫ﺾ َﻣﺸَﺎ ِﻳ ِﺨﻨَﺎ َ‬
‫ﺎﻁ َﻤﺔَ ﺭﺿﻲ ﷲ‬ ‫ﺖ ﺑَﻨُﻮ ﺃَﺑِﻴ ِﻬ ْﻢ ﱠﺇﻻ ﺃ َ ْﻭ َﻻﺩَ‪ ،‬ﻓَ ِ‬ ‫ﻪﻠﻟﺍﺍِ ﷺ ﺃَﻧﱠﻪُ ﻗَﺎ َﻝ‪ُ } :‬ﻛ ﱡﻞ ﺑَﻨِﻲ ﺑِ ْﻨ ٍ‬
‫ﺳﻮ ِﻝ ﱠ‬ ‫َﺣﺪِﻳﺜًﺎ َ‬
‫ﻋ ْﻦ َﺭ ُ‬
‫ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ ﻓَﺈِﻧﱠ ُﻬ ْﻢ ﺃ َ ْﻭ َﻻﺩِﻱ {)‪ (٥‬ﺍﻫـ((‪.‬‬
‫ﻭﻓﻲ‪» (٦)/‬ﺧﺰﺍﻧﺔ ﺍﻷﻛﻤﻞ«‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎء ﻓﻲ ﺃﻧﻬﻢ ﻳﻘﺎﻝ ﻟﻬ ﻢ ﺃﺑﻨ ﺎء ﺭﺳ ﻮﻝ ﷲ ﷺ‬
‫ﺗﻮﺳﻌﺎ ً ﻭﺿﻴﻘﺎ ً‪.‬‬
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‫ﻗﺎﻝ ﺑﻌﺾ ﺃﺻ ﺤﺎﺏ ﺍﻟﻤﺤﻘﻘ ﻴﻦ‪ :‬ﻫﻤ ﺎ ﺃﺑﻨ ﺎء ﺭﺳ ﻮﻝ ﷲ ﷺ ﻛﻤ ﺎ ﻭﺭﺩ ﺑ ﻪ ﺍﻟﻨ ﺼﻮﺹ‬
‫ﻧﺤ ﻮ‪} :‬ﺃﻭﻻﺩﻧ ﺎ ﺃﻛﺒﺎﺩﻧ ﺎ)‪ (٧‬ﺗﻤ ﺸﻲ ﻋﻠ ﻰ ﺍﻷﺭﺽ{ ﻗ ﺎﻝ ﺫﻟ ﻚ ﻓﻴﻬﻤ ﺎ ﻓﻜﺎﻧ ﺎ ﻣﺨ ﺼﻮﺻﻴﻦ‬

‫)‪(١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪.٣٤٥/٧‬‬

‫)‪"(٢‬ﻓﺎﻁﻤﺔ ﺍﻟﺰﻫﺮﺍء" ) ‪١٨‬ﻕ ﻫـ ‪ ١١ -‬ﻫـ (ﻫﻲ ﻓﺎﻁﻤﺔ ﺑﻨﺖ ﷴ ﺭﺳ ﻮﻝ ﷲ ﷺ ﺍﻟﻬﺎﺷ ﻤﻴﺔ ﺍﻟﻘﺮﺷ ﻴﺔ‪،‬‬
‫ﻭﺃﻣﻬ ﺎ ﺧﺪﻳﺠ ﺔ ﺑﻨ ﺖ ﺧﻮﻳﻠ ﺪ‪ .‬ﻣ ﻦ ﻧﺎﺑﻬ ﺎﺕ ﻗ ﺮﻳﺶ‪ .‬ﺗﺰﻭﺟﻬ ﺎ ﺃﻣﻴ ﺮ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ﻋﻠ ﻲ ﺑ ﻦ ﺃﺑ ﻲ ﻁﺎﻟ ﺐ‪،‬‬
‫ﻭﻭﻟﺪﺕ ﻟﻪ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤ ﺴﻴﻦ ﻭﺃﻡ ﻛﻠﺜ ﻮﻡ ﻭﺯﻳﻨ ﺐ‪ .‬ﻭﻋﺎﺷ ﺖ ﺑﻌ ﺪ ﺃﺑﻴﻬ ﺎ ﺳ ﺘﺔ ﺃﺷ ﻬﺮ‪ .‬ﻭﻫ ﻲ ﺃﻭﻝ ﻣ ﻦ‬
‫ﺟﻌ ﻞ ﻟ ﻪ ﺍﻟ ﻨﻌﺶ ﻓ ﻲ ﺍﻹﺳ ﻼﻡ‪ .‬ﻭﻟﻔﺎﻁﻤ ﺔ ‪ ١٨‬ﺣ ﺪﻳﺜﺎ ً‪.‬ﻭﻟﻠ ﺴﻴﻮﻁﻲ‪ )) :‬ﺍﻟﺜﻐ ﻮﺭ ﺍﻟﺒﺎﺳ ﻤﺔ ﻓ ﻲ ﻣﻨﺎﻗ ﺐ‬
‫ﺍﻟ ﺴﻴﺪﺓ ﻓﺎﻁﻤ ﺔ ((‪ ،‬ﻭﻟﻌﻤ ﺮ ﺃﺑ ﻲ ﺍﻟﻨ ﺼﺮ )) ﻓﺎﻁﻤ ﺔ ﺑﻨ ﺖ ﷴ ((ﻳﻨﻈ ﺮ‪ :‬ﻭ ﺍﻹﺻ ﺎﺑﺔ ﻓ ﻲ ﺗﻤﻴﻴ ﺰ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ‪ ،٣٧٧ / ٤‬ﻭ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻓﻲ ﻣﻌﺮﻓ ﺔ ﺍﻷﺻ ﺤﺎﺏ ﻻﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺒ ﺮ‬
‫‪ ،١٨٣٩/٤‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٣٢٩/٥‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫ﻲ ِ "‪:‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﻟﺤﻠﻮﺍﻧﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٤٩‬ﻫـ‪ ،‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪:‬‬ ‫)‪ْ "(٤‬ﺍﻟ َﺤ ْﻠ َﻮﺍﻧِ ّ‬
‫ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﺷ ﺮﺡ ﺍﻟﺠ ﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ‪ ،‬ﺷ ﺮﺡ ﺍﻟﺤﻴ ﻞ ﺍﻟ ﺸﺮﻋﻴﺔ ﻟﻠﺨ ﺼﺎﻑ‪ ،‬ﺷ ﺮﺡ ﺃﺩﺏ ﺍﻟﻘﺎﺿ ﻲ ﻷﺑ ﻲ‬
‫ﻳﻮﺳ ﻒ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٢٢٤/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٥٧٧/١‬‬
‫ـﺖ‬ ‫ـﺎﱃ ﻋْﻨـﻪ ‪ ،‬ﻗَ َ ِ‬ ‫)‪(٥‬ﻟﻢ ﺃﺟﺪﻩ ﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻨﺔ‪،‬ﺑﻠﻔﻈﻪ ﻭﺇﻧﻤﺎ ﺃﺧﺮﺟ ﻪ ﺍﻟﻄﺒﺮﺍﻧ ﻲ َﻋ ْـﻦ ﻋُ َﻤ َـﺮ َر ِﺿ َـﻲ ﱠ‬
‫ـﺎل ‪َ :‬ﲰ ْﻌ ُ‬ ‫اﻪﻠﻟُ ﺗَـ َﻌ َ َ ُ‬
‫اﻪﻠﻟُ َﻋﻠَْﻴـ ِـﻪ َو َﺳ ـﻠﱠ َﻢ ‪ ،‬ﻳَـ ُﻘـ ُ‬
‫ـﻮل ‪ُ " :‬ﻛـ ﱡـﻞ ﺑــﲏ أُﻧْـﺜَــﻰ ﻓَـِﺈ ﱠن ﻋــﺼﺒـﺘَـﻬﻢ ﻷَﺑِــﻴ ِﻬﻢ ‪ ،‬ﻣــﺎ ﺧــﻼ وﻟَـ َـﺪ ﻓَ ِ‬
‫ﺎﻃ َﻤ ـﺔَ ﻓَـِﺈِّﱐ أَ َ‬ ‫ﺻ ـﻠﱠﻰ ﱠ‬ ‫ـﻮل ﱠِ‬
‫ْ َ َ َ‬ ‫َ ََ ُ ْ‬ ‫اﻪﻠﻟ َ‬ ‫َر ُﺳـ َ‬
‫ﻮﻫ ْﻢ "‪.‬اﳌﻌﺠﻢ اﻟﻜﺒﲑ ﻟﻠﻄﱪاﱐ ‪.٤٤/٣‬‬ ‫ﺼﺒَـﺘَـ ُﻬ ْﻢ ‪َ ،‬وأَ َ أَﺑُ ُ‬
‫َﻋ َ‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٢٧٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٧‬ﺍﻟﺤﺪﻳﺚ‪ْ }:‬ﺃﻭﻻ ُﺩﻧَﺎ ﺃ ْﻛﺒَﺎ ُﺩﻧَﺎ { ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺠﻠﻮﻧﻲ ﻧﺺ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻛﺸﻒ ﺍﻟﺨﻔﺎء ﻭﻗﺎﻝ‪)) :‬‬

‫‪٣١٥‬‬
‫ﺑﺬﻟﻚ ﻓﻼ ﻳﻘﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺃﻭﻻﺩ ﺑﻨﺎﺕ ﺍﻷﻣﺔ؛ ﻷﻥ ﺫﻟﻚ ﻋﺮﻓﻨﺎﻩ ﺑﺎﻟﻨﺺ ﻭﺑﻪ ﺍﻧﺪﻓﻊ ﻣ ﺎ ﻗﺎﻟ ﻪ‬
‫ﻓﻲ »ﺃ َ ْﻧﻔَ ِﻊ ْﺍﻟ َﻮ َ‬
‫ﺳﺎﺋِ ِﻞ«‪ :‬ﻣﻦ ﺍﺳﻢ ﺍﻟﻮﻟﺪ ﻷﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻣﺠﺎﺯ ﻭﻫﻮ ﺍﻷﻅﻬﺮ‪.‬‬
‫ﻭﻓﻲ »ﺍﻟﻈﻬﻴﺮﻳﺔ« ﺍﻟﺬﺭﻳﺔ)‪ :(١‬ﺍﻟﻔﺮﻉ ﺍﻟﻤﺘﻮﻟﺪ ﻣﻦ ﺍﻷﺻ ﻞ‪ ،‬ﻭﺍﻷﺏ ﻭﺍﻷﻡ ﺃﺻ ﻼﻥ‬
‫ﻟﻠﻮﻟﺪ‪،‬‬
‫‪.........................................................................................‬‬

‫ﻭﻣﻌﻨﻰ ﺍﻷﺻﺎﻟﺔ‪ (٢)/‬ﻓﻲ ﺟﺎﻧﺐ ﺍﻷﻡ ﺃﺑﻴﻦ؛ ﻷﻥ ﻣﺎء ﺍﻟﻔﺤﻞ ﻣﺴﺘﻬﻠﻚ ﻓﻲ ﺃﺭﺣﺎﻡ ﺍﻷﻣﻬﺎﺕ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺣﻜﺎﻳﺔ "ﻳﺤﻴﻰ ﺑﻦ ﻳَﻌﻤﺮ")‪ (٣‬ﺑﺎﻟﻔﺘﺢ ﻓﺈﻥ "ﺍﻟﺤﺠﺎﺝ" )‪ (١‬ﺃﻣ ﺮ ﺑ ﻪ ﺫﺍﺕ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﻓﻲ ﺃﺭﺑﻌﻴﻨﻪ‪ :‬ﻗﺎﻟﻪ ﻋﻠﻴ ﻪ ﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ ﺣ ﻴﻦ ﺃﺧ ﺬ ﺍﻟﺤ ﺴﻦ ﻭﺍﻟﺤ ﺴﻴﻦ‪ ،‬ﻭﺃﻳ ﺪﻩ‬
‫ﷴ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺸﻴﺒﺎﻧﻲ ﺑﺪﺧﻮﻝ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻓﻲ ﺍﻷﻣﺎﻥ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﺃﻣﻨﻮﻧﺎ ﻋﻠﻰ ﺃﻭﻻﺩﻧﺎ‪ ،‬ﻗ ﺎﻝ ﺫﻛ ﺮﻩ‬
‫ﺷﻤﺲ ﺍﻷﺋﻤﺔ ﺍﻟﺴﺮﺧ ﺴﻲ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟ ﺴﻴﺮ ﺍﻟﻜﺒﻴ ﺮ((‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﺨﻔ ﺎء ‪ ./٢٠٧/‬ﻭﺍﻟﺒ ﺎﻗﻲ ﻣ ﻦ‬
‫ﺍﻟ ﻨﺺ‪-‬ﺗﻤ ﺸﻲ ﻋﻠ ﻰ ﺍﻷﺭﺽ‪ -‬ﺇﻧﻤ ﺎ ﻫ ﻮﺟﺰء ﺑﻴ ﺖ ﻣ ﻦ ﺍﻟ ﺸﻌﺮ )ﻣ ﻦ ﺍﻟﺒﺤ ﺮ ﺍﻟ ﺴﺮﻳﻊ( ﻟﺤﻄ ﺎء ﺑ ﻦ‬
‫ﺍﻟﻤﻌﻠﻰ ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬
‫ﺍﻷﺭﺽ‬
‫ِ‬ ‫ﺗﻤ ﺸﻲ ﻋﻠ ﻰ‬ ‫ﺃﻛﺒﺎﺩُﻧ ﺎ ْ‬ ‫ﺎ‬ ‫ﺎ ﺑ ْﻴﻨَﻨ‬ ‫ﺎ ﺃﻭﻻﺩُﻧ‬ ‫ﻭﺇﻧّﻤ‬

‫ﻳﻨﻈﺮ‪ :‬ﺩﻳﻮﺍﻥ ﺍﻟﺤﻤﺎﺳﺔ ‪.١٠٢/١‬‬

‫ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣ ﻦ ﺃﺳ ﻤﺎء ﺍﻷﺿ ﺪﺍﺩ‬ ‫)‪(١‬ﺍﻟﺬﺭﻳﺔ‪ :‬ﻣﻌﻨﺎﻫﺎ ﻓﻲ ﺍﻟﻠّﻐﺔ‪ :‬ﻗﻴﻞ‪ :‬ﻧﺴﻞ ﺍﻟﺜّﻘﻠﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻭﻟﺪ ّ‬
‫ﻮﺭﺓ ُ‬‫ﺳ َ‬ ‫ﻮﺡ‪َ ﴿ :‬ﻭ َﺟﻌَ ْﻠﻨَ ﺎ ﺫُ ِ ّﺭﻳﱠﺘ َ ﻪُ ُﻫ ُﻢ ﺍ ْﻟﺒَ ﺎﻗِﻴﻦَ ﴾ ] ُ‬ ‫ﺼﺔ ﻧ ٍ‬ ‫ﺗﺠﻲء ﺗ ﺎﺭﺓ ً ﺑﻤﻌﻨ ﻰ ﺍﻷﺑﻨ ﺎء ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﻗ ّ‬
‫ﺕ‪.[ ٧٧ :‬ﻭﺗﺠ ﻲء ﺗ ﺎﺭﺓ ً ﺑﻤﻌﻨ ﻰ ﺍﻵﺑ ﺎء‪ ،‬ﻭﺍﻷﺟ ﺪﺍﺩ‪ .‬ﻛﻤ ﺎ ﻓ ﻲ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭﺁﻳَ ﺔٌ ﻟَ ُﻬ ْﻢ ﺃَﻧﱠ ﺎ‬ ‫ﺼﺎﻓﱠﺂ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﻲ ﻻ ﻳﺨ ﺮﺝ ﻋ ﻦ‬ ‫ﺸﺮﻋ ّ‬ ‫ﻮﺭﺓ ُ ﻳﺲ‪.[ ٤١ :‬ﻭﺍﻻﺻ ﻄﻼﺡ ﺍﻟ ّ‬ ‫ﺳ َ‬ ‫ﻮﻥ ﴾ ] ُ‬ ‫ﺸ ُﺤ ِ‬‫َﺣ َﻤ ْﻠﻨَﺎ ﺫُ ِ ّﺭﻳﱠﺘ َ ُﻬ ْﻢ ﻓِﻲ ﺍ ْﻟﻔُ ْﻠ ِﻚ ﺍ ْﻟ َﻤ ْ‬
‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠّﻐﻮ ّ‬
‫ﻱ‪.‬‬
‫ﺃﻥ ﺍﻟﺬّ ّﺭﻳّ ﺔ ﺗﺘﻨ ﺎﻭﻝ ﺍﻟﺒﻨ ﻴﻦ‪،‬‬ ‫ﺸﺎﻓﻌﻴّﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ " ﺇﻟ ﻰ ّ‬ ‫ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء " ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟﻤﺎﻟﻜﻴّﺔ ﻭﺍﻟ ّ‬
‫ﺫﺭﻳّ ﺔ ﻟ ﻪ‬ ‫ﺫﺭﻳّﺘ ﻪ‪ ،‬ﻭﺃﻭﻻﺩﻫ ّﻦ ّ‬ ‫ﻷﻥ ﺍﻟﺒﻨ ﺎﺕ ّ‬ ‫ﺫﺭﻳّﺘﻪ ﺩﺧﻞ ﻓﻴ ﻪ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ‪ّ ،‬‬ ‫ﻭﺍﻟﺒﻨﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ّ‬
‫ﺣﻘﻴﻘﺔً‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻓﻲ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﺄﻥ ﷲَ ﺗﻌ ﺎﻟﻰ ﻗ ﺎﻝ ﻓ ﻲ‬ ‫ﻲ‪ :‬ﻻ ﻳﺪﺧﻞ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻓﻲ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺬّ ّﺭﻳّ ﺔ‪ ،‬ﻭﺍﺳ ﺘﺪ ّﻝ ﺑ ّ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺨﺮﻗ ّ‬
‫ﺎء‪[ ١١ :‬‬ ‫ﺴ ِ‬‫ﻮﺭﺓُ ﺍﻟ ِﻨّ َ‬
‫ﺳ َ‬ ‫ﻆ ﺍﻷ ُ ْﻧﺜَﻴَ ْﻴ ِﻦ ﴾ ] ُ‬ ‫ﻮﺻ ﻴ ُﻜ ُﻢ ﷲُ ﻓِ ﻲ ﺃ َ ْﻭﻻَ ِﺩ ُﻛ ْﻢ ِﻟﻠ ﺬﱠﻛ َِﺮ ِﻣﺜْ ُﻞ َﺣ ِ ّ‬ ‫ﻛﺘﺎﺑ ﻪ ﺍﻟﻌﺰﻳ ﺰ‪ ﴿ :‬ﻳُ ِ‬
‫ﻓ ﺪﺧﻞ ﻓﻴ ﻪ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﻴﻦ ﺩﻭﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﻭﻫﻜ ﺬﺍ ﻛ ّﻞ ﻣﻮﺿ ﻮﻉٍ ﺫﻛ ﺮ ﻓﻴ ﻪ ﺍﻟﻮﻟ ﺪ ﻓ ﻲ ﺍﻹﺭﺙ‪،‬‬
‫ﻭﺍﻟﺤﺠ ﺐ ﻳ ﺪﺧﻞ ﻭﻟ ﺪ = = ﺍﻟﺒﻨ ﻴﻦ ﺩﻭﻥ ﻭﻟ ﺪ ﺍﻟﺒﻨ ﺎﺕ‪ ،‬ﻭﺍﻟﺬّ ّﺭﻳّ ﺔ ﻭﺍﻟﻨّ ﺴﻞ ﻓ ﻲ ﺣﻜ ﻢ ﺍﻷﻭﻻﺩ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٣٠٤/٤‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ ‪ ،/١٢٢/‬ﺍﻟﻘ ﺎﻣﻮﺱ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ‪ ،١٥/١‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،٣٣٥/١‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑ ﺪﻳﻦ ‪ ،٤٦٣/٤‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٢٤/٦‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ‬
‫‪٦٦٤/٧‬ﻭ‪ ،٦٦٥‬ﺍﻟﻐ ﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ ﺍﻟﻮﺭﺩﻳ ﺔ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٣٨٧/٣‬‬
‫ﻓﺘﻮﺣﺎﺕ ﺍﻟﻮﻫﺎﺏ ﺑﺘﻮﺿ ﻴﺢ ﺷ ﺮﺡ ﻣ ﻨﻬﺞ ﺍﻟﻄ ﻼﺏ ﻟﻠ ﺸﻴﺦ ﺳ ﻠﻴﻤﺎﻥ ﺍﻟﺠﻤ ﻞ ‪ ،٥٨٦/٣‬ﺍﻟﺘﺠﺮﻳ ﺪ ﻟﻨﻔ ﻊ‬
‫ﺍﻟﻌﺒﻴﺪ ﻟﻠﺒﺠﻴﺮﻣﻲ ‪ ،٢٠٨/٣‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٥٨/٥‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨ ﺎﻉ ﻟﻠﺒﻬ ﻮﺗﻲ‬
‫‪ ،٢٨١/٤‬ﺍﻟﻔﺮﻭﻉ ‪.٦٠٨/٤‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٠٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻳﺤﻴﻰ ﺑ ﻦ ﻳﻌﻤ ﺮ" )‪ ١٢٩‬ﻫ ـ (‪ :‬ﻫ ﻮ ﻳﺤﻴ ﻰ ﺑ ﻦ ﻳﻌﻤ ﺮ‪ ،‬ﺃﺑ ﻮ ﺳ ﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﻠﻴﺜ ﻲ ﺍﻟﺒ ﺼﺮﻱ‪ .‬ﻛ ﺎﻥ ﻣ ﻦ‬
‫ﻋﻠﻤﺎء ﺍﻟﺘﺎﺑﻌﻴﻦ ﻋﺎﺭﻓﺎ ً ﺑﺎﻟﺤﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ‪ ،‬ﺭﻭﻯ ﻋﻦ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻋﻤﺎﺭ ﻭﺃﺑ ﻲ ﺫﺭ‬

‫‪٣١٦‬‬
‫ﻲ ﺁﻳﺔً)‪ (٣‬ﻣﻦ ﻛﺘﺎﺏ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠ ﻰ ﺃﻥ "ﺍﻟﻌﻠﻮﻳ ﺔ"‬ ‫ّ‬
‫ﻟﺘﻘﺮﺃﻥ ﻋﻠ ّ‬
‫)‪(٢‬‬
‫ﻳﻮﻡ ﻭﻫ ﱠﻢ ﺑﻘﺘﻠﻪ ﻓﻘﺎﻝ ]ﻟﻪ[‬
‫ﻣﻦ ﺫﺭﻳﺔ ﺭﺳﻮﻝ ﷲ‬
‫‪َ =٢١١‬ﻭ َﻫﺫَﺍ ﻓِﻲ ْﺍﻟ ُﻣ ْﻔ َﺭ ِﺩ‪.‬‬
‫ﻮﺭﺓ ُ ﺁ ِﻝ ِﻋ ْﻤ َﺮﺍﻥَ ‪[ ٦١:‬‬ ‫ﻉ ﺃ َ ْﺑﻨَﺎ َءﻧَ ﺎ َﻭﺃ َ ْﺑﻨَ ﺎ َء ُﻛ ْﻢ ﴾ ] ُ‬
‫ﺳ َ‬ ‫ﷺ ﺃﻭ ﻷﻗﺘﻠﻨ ﻚ‪ ،‬ﻭﻻ ﺃﺭﻳ ﺪ ﻗﻮﻟ ﻪ‪ ﴿ :‬ﻧَ ْﺪ ُ‬
‫)‪(٤‬‬
‫ﻮﺭﺓ ُ ﺍﻷ َ ْﻧﻌَ ِﺎﻡ‪[ ٨٤ :‬‬
‫ﺳ َ‬ ‫ﺳ ﻠَ ْﻴ َﻤ َ‬
‫ﺎﻥ ﴾ ] ُ‬ ‫َﺍﻭﻭ َﺩ َﻭ ُ‬ ‫ﻓﺘﻼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻭ ِﻣ ﻦ‪ ◌ْ /‬ﺫُ ِ ّﺭﻳﱠ ِﺘ ِﻪ ﺩ ُ‬
‫ﻮﺭﺓ ُ ﺍﻷ َ ْﻧﻌَ ِﺎﻡ‪ [ ٨٥ :‬ﻭ]ﻋﻴ ﺴﻰ[)‪ (٥‬ﻣ ﻦ‬ ‫ﺳ َ‬ ‫ﺴ َﻰ ﴾ ] ُ‬ ‫ﺇﻟ ﻰ ﺃﻥ ﻗ ﺎﻝ‪َ ﴿ :‬ﻭ َﺯﻛ َِﺮﻳﱠ ﺎ َﻭﻳَﺤْ ﻴَ ﻰ َﻭ ِﻋﻴ َ‬
‫ﺫﺭﻳﺔ ﻧﻮﺡ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻓﺒﻬﺖ "ﺍﻟﺤﺠﺎﺝ"‪ ،‬ﻭﺭﺩﻩ ﺑﺠﻤﻴﻞ)‪ (٦‬ﺍﻫـ‪.‬‬
‫ﻭﺗﺤ ﺼ ّﻞ ﻣﻤ ﺎ ﺫﻛﺮﻧ ﺎﻩ‪ :‬ﺃﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨ ﺎﺕ ﻻ ﻳﺘ ﺸﺮﻓﻮﻥ ﺑ ﺸﺮﻑ ﺃﻣﻬ ﻢ؛ ﻷﻥ ﺍﻟﺤ ﺴﺐ‬
‫ﺧﺎﺹ ﺑﺎﻷﺏ‪ ،‬ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻧﻪ)‪ (٧‬ﻳﻘﺎﻝ ﻟﻬﻢ‪ :‬ﺇﻧﻬﻢ ﻣﻦ ﺍﻟﻨﺴﻞ ﻭﺍﻟﺬﺭﻳﺔ ﻓﻲ ﺭﻭﺍﻳ ﺔ "ﻫ ﻼﻝ"‬
‫ﻭ"ﺍﻟﺨ ﺼﺎﻑ" ﻭﻫ ﻲ ﺇﺣ ﺪﻯ ﺍﻟ ﺮﻭﺍﻳﺘﻴﻦ‪ ،‬ﻭﺍﻟ ﺬﻱ ﻋﻠﻴ ﻪ ﻏﺎﻟ ﺐ "ﺍﻟﻤ ﺸﺎﻳﺦ"‪ :‬ﺃﻥ ﺍﻟﺬﺭﻳ ﺔ‬
‫ﻭﺍﻟﻨﺴﻞ ﺧﺎﺹ ﺑﺄﻭﻻﺩ ﺍﻟﻮﻟﺪ ﺩﻭﻥ ﺃﻭﻻﺩ ﺍﻟﺒﻨﺎﺕ ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﺒﻴﺮﻱ"‪.‬‬
‫ﻭﺍﺳﺘﻔﻴﺪ ﻣﻨﻪ ﺃﻥ ﺍﻟﺤﺴﺐ ﻫﻮ ﺍﻟﺸﺮﻑ‪.‬‬
‫‪َ  =٢١١‬ﻭ َﻫﺫَﺍ ﻓِﻲ ْﺍﻟ ُﻣ ْﻔ َﺭ ِﺩ ﺍﻟ ﺦ‪.‬ﻗﻴ ﻞ‪ :‬ﻳﺠ ﻮﺯ ﺃﻥ ﻳﻜ ﻮﻥ ﺩﺧ ﻮﻝ‪ (٨)/‬ﺍﻟﻮﻟ ﺪ ﻓ ﻲ‬
‫ﺻﻮﺭﺓ ﺍﻟﺬﻛﺮ ﺑﻠﻔﻆ ﺍﻟﺠﻤﻊ ]ﻣﺒﻨﻴﺎ ً[)‪ (٩‬ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟ ﺒﻌﺾ ﻣ ﻦ ﺟ ﻮﺍﺯ ﺍﻟﺠﻤ ﻊ ﺑ ﻴﻦ‬
‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﻣﺠﻤﻮﻋﺎ ً ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ "ﺍﺑﻦ ﺍﻟﻬﻤﺎﻡ" ﻓﻲ ﺃﺻﻮﻟﻪ؛ ﺣﻴ ﺚ‬
‫ﻗﺎﻝ‪ )) :‬ﻭﺍﻟﺤﻖ ﺃﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﺕ ﺍﻟ ﺛ ﱠ َﻼ ِ‬
‫ﺙ‬ ‫ﻑ‪ ،‬ﺃ َ ْﻭ َﻻ َﺩﻩُ‪َ ،‬ﺩ َﺧ َﻝ ﺍﻟﻧﱠ ْﺳ ُﻝ ُﻛﻠﱡﻪُ َﻛ ِﺫ ْﻛ ِﺭ ﱠ‬
‫ﺍﻟﻁﺑَﻘَ ﺎ ِ‬ ‫‪َ =٢١٢‬ﻭﺃ َ ﱠﻣﺎ ﺇﺫَﺍ َﻭﻗَ َ‬

‫ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﻏﻴﺮﻫﻢ‪ .‬ﻭﻋﻨﻪ ﻳﺤﻴﻰ ﺑﻦ ﻋﻘﻴﻞ ﻭﻋﻄ ﺎء ﻭﻗﺘ ﺎﺩﺓ ﻭﻋﻜﺮﻣ ﺔ ﻭﻏﻴ ﺮﻫﻢ‪ .‬ﻭﻫ ﻮ ﺃﻭﻝ ﻣ ﻦ‬
‫ﻧﻘ ﻂ ﺍﻟﻤ ﺼﺎﺣﻒ‪ .‬ﻭﻭﻻﻩ ﺍﻟﺤﺠ ﺎﺝ ﻗ ﻀﺎء ﻣ ﺮﻭ‪ ،‬ﻭﻛ ﺎﻥ ﻳﻘ ﻀﻲ ﺑﺎﻟ ﺸﺎﻫﺪ ﻭﺍﻟ ﻴﻤﻦ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺗﻬ ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ‪ ،٣٠٥/١١‬ﻭ ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٢٢٥/٩‬‬
‫)‪"(١‬ﺍﻟﺤﺠﺎﺝ"‪:‬ﻫﻮ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺤﻜﻢ ﺍﻟﺜﻘﻔﻲ ﺃﺑﻮ ﷴ ﺩﺍﻫﻴﺔ ﺳ ﻔﺎﻙ ﺧﻄﻴ ﺐ ﺃﻣ ﺮﻩ ﻋﺒ ﺪ ﺍﻟﻤﻠ ﻚ ﺑﻘﺘ ﺎﻝ‬
‫ﺍﺑ ﻦ ﺍﻟﺰﺑﻴ ﺮ ﺛ ﻢ ﻭﻻﻩ ﻣﻜ ﺔ ﻭﺍﻟﻤﺪﻳﻨ ﺔ ﻭﺍﻟﻄ ﺎﺋﻒ ﺛ ﻢ ﺃﺿ ﺎﻑ ﺇﻟﻴ ﻪ ﺍﻟﻌ ﺮﺍﻕ ﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪٩٥‬ﻫ ـ ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٦٨/١‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫ﻲ‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺩ( ﺁﻳﺔ ﻋﻠ ﱠ‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٢٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ )ﻭﻳﺤﻴﻰ( ﻭﻫﺬﺍ ﺧﻄﺄ ﺑﻴﻦ‪.‬‬
‫)‪(٦‬ﻳﻨﻈ ﺮ‪ :‬ﺷ ﺮﺡ ﺍﻟ ﺴﻴﺮ ﺍﻟﻜﺒﻴ ﺮ ﻟﻠﺴﺮﺧ ﺴﻲ‪ ،٣٢٨/١‬ﺗﻔ ﺴﻴﺮ ﺍﻟﻄﺒ ﺮﻱ ‪ ،٢٥٧/٥‬ﺗﻔ ﺴﻴﺮ ﺍﺑ ﻦ ﻛﺜﻴ ﺮ‬
‫‪ ،٢٠٨/٢‬ﺗﻔﺴﻴﺮ ﺍﻵﻟﻮﺳﻲ ‪.٢١٣/٧‬‬
‫)‪(٧‬ﻓﻲ )ﺩ( ﺃﻥَ ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٤٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬

‫‪٣١٧‬‬
‫ﻑ ِﻓﻳ ِﻪ َﻭ ِﺇ ﱠﻻ ﻓَ ْﺎﻟ َﻭﻟَ ُﺩ ُﻣ ْﻔ َﺭﺩًﺍ‪ ،‬ﺃ َ ْﻭ َﺟ ْﻣﻌً ﺎ‬
‫ِﻳﺭ َﻭ َﻛﺄَﻧﱠﻪُ ِﻟ ْﻠﻌُ ْﺭ ِ‬
‫ﻅ ْﺍﻟ َﻭﻟَ ِﺩ َﻛ َﻣﺎ ِﻓﻲ ﻓَﺗْﺢِ ْﺍﻟﻘَﺩ ِ‬
‫ﻟَ ْﻔ َ‬
‫ﺻ ْﻠ ِ‬
‫ﺏ‪.‬‬ ‫َﺣ ِﻘﻳﻘَﺔٌ ﻓِﻲ ﺍﻟ ﱡ‬
‫ﻱ" )‪.(٣)/ (٢‬‬ ‫)‪(١‬‬
‫ﻣﻮﺍﺿﻊ ﺟﻮﺍﺯ ﺍﻟﺠﻤﻊ ﻋﻨﺪﻧﺎ؛ ﻷﻥ ﺍﻷﺑﻨﺎء ﻭﺍﻵﺑﺎء ﺟﻤﻊ(( ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺳ ُﻝ ُﻛﻠﱡ ﻪُ ﺍﻟ ﺦ‪ .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ‪ :‬ﻟﻜﻨ ﻪ‬
‫ﻑ‪ ،‬ﺃ َ ْﻭ َﻻ َﺩﻩُ‪َ ،‬ﺩ َﺧ َﻝ ﺍﻟﻧﱠ ْ‬
‫‪َ  =٢١٢‬ﻭﺃ َ ﱠﻣﺎ ﺇﺫَﺍ َﻭﻗَ َ‬
‫)‪(٥‬‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « )‪ (٤‬ﻣ ﺎ ﻳﺨﺎﻟﻔ ﻪ ﻅ ﺎﻫﺮﺍً‪ ،‬ﻭﻓ ﻲ »ﺍﻻﺧﺘﻴ ﺎﺭ«‬ ‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺤﺮﻳﺮ ﻓﺈﻥ ﻓ ﻲ » ﱠ‬
‫ﻓﻴ ﻪ ﺗﻔ ﺼﻴﻞ ﻭﻟﻔﻈ ﻪ‪)) :‬ﺗ ﺪﺧﻞ ﺍﻟﺒﻄ ﻮﻥ ﻛﻠﻬ ﺎ ﻟﻌﻤ ﻮﻡ ﺍﺳ ﻢ ﺍﻷﻭﻻﺩ ﻟﻜ ﻦ ﻳﻘ ﺪﻡ ﺍﻷﻭﻝ ﻓ ﺈﻥ‬
‫)‪(٦‬‬
‫ﺍﻧﻘ ﺮﺽ ﻓﺎﻟﺜ ﺎﻧﻲ ﺛ ﻢ ﻳ ﺸﺘﺮﻙ ﻓﻴ ﻪ ﺟﻤﻴ ﻊ ﺍﻟﺒﻄ ﻮﻥ ﻋﻠ ﻰ ﺍﻟ ﺴﻮﺍء ﻗ ﺮﻳﺒﻬﻢ ﻭﺑﻌﻴ ﺪﻫﻢ((‬
‫ﻱ")‪.(٧‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫‪.........................................................................................‬‬
‫ﻭﻗﻮﻟﻪ)‪ :(٨‬ﻭﻟﻜﻦ ﻳﻘﺪﻡ ﺍﻷﻭﻝ ﺍﻟﺦ‪ .‬ﻟﻴﺲ ﻋﻠﻰ ﺇﻁﻼﻗﻪ‪ ،‬ﺑ ﻞ ﻳﺤﻤ ﻞ ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﺍﻟﺤﺠﺐ ﻓﻲ ﻋﺒﺎﺭﺓ ﺍﻟﻮﺍﻗﻒ ﻋﺎﻣﺎ ً ﺑﺄﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﺑﻄﻨﺎ ً)‪ (٩‬ﺑﻌﺪ ﺑﻄﻦ ﺃﻭ ﻁﺒﻘﺔ ﺑﻌﺪ‬
‫ﻁﺒﻘﺔ‪ ،‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻴﻪ ﻣﺎ ﻳﺨﺼﺼﻪ ﻛﻘﻮﻟﻪ‪ :‬ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﻠﻴ ﺎ ﺗﺤﺠ ﺐ ﺍﻟ ﺴﻔﻠﻰ ﻓ ﻲ)‪ (١٠‬ﻧﻔ ﺴﻬﺎ‬
‫ﺩﻭﻥ ﻏﻴﺮﻫﺎ ﻻ ﻳﻜ ﻮﻥ ﺍﻷﻋﻠ ﻰ ﻣﻘ ﺪﻣﺎ ً ﻋﻠ ﻰ ﺍﻷﺳ ﻔﻞ ﻣﻄﻠﻘ ﺎً‪ ،‬ﺑ ﻞ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻼﺑ ﻦ ﻣ ﻊ ﺍﻷﺏ‬
‫ﺣﻴﺚ ﻳﺸﺘﺮﻁ ﻻﺳﺘﺤﻘﺎﻗﻪ ﺯﻭﺍﻝ ﺍﻟﺤﺠﺐ ﻋﻨﻪ ﺑﻤﻮﺕ ﺃﺑﻴﻪ ﺑﺨﻼﻑ ﺍﺑ ﻦ ﺃﺧﻴ ﻪ ﻓﺈﻧ ﻪ ﻳ ﺴﺘﺤﻖ‬
‫ﻭﻟﻮ ﻣﻊ ﻭﺟﻮﺩ ﻋﻤﻪ‪.‬‬

‫)) ‪(١‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻢ ﺃﺟﺪﻩ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﻬﻤﺎﻡ ﻣﻊ ﻛﺜﺮﺓ ﺑﺤﺚ‪ ،‬ﻭﻭﺟﺪﺗ ﻪ ﻓ ﻲ ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﻻﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ ‪.٢٦/٢‬؟‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٢/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٧٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ) ٢٧٢/٦‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪»(٥‬ﺍﻻﺧﺘﻴﺎﺭ ﺷﺮﺡ ﺍﻟﻤﺨﺘﺎﺭ«‪ :‬ﻟﻠﻤﻮﺻﻠﻲ)‪٥٩٩‬ﻫـ( ﻋﺒﺪﷲ ﺑﻦ ﻣﺤﻤﻮﺩ ﺑﻦ ﻣﻮﺩﻭﺩ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻣﺠﺪ‬
‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻮﺻﻞ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﺷﺮﺡ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻤﺨﺘ ﺎﺭ ﻓ ﻲ ﻓ ﺮﻭﻉ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﺫﻛ ﺮ‬
‫ﻓﻴﻪ ﺃﻧﻪ ﺟﻤﻊ ﻓﻲ ﺷ ﺒﺎﺑﻪ ﻣﺨﺘ ﺼﺮﺍ ً ﺳ ﻤﺎﻩ‪/‬ﺍﻟﻤﺨﺘ ﺎﺭ ﻟﻠﻔﺘ ﻮﻯ ‪ /‬ﻭﺍﺧﺘ ﺎﺭ ﻓﻴ ﻪ ﻗ ﻮﻝ ﺍﻹﻣ ﺎﻡ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪،‬‬
‫ﻓﺘﺪﺍﻭﻟﺘﻪ ﺍﻷﻳﺪﻱ ﻓﻄﻠﺒﻮﺍ ﻣﻨﻪ ﺷﺮﺣﺎً‪ ،‬ﻓﺸﺮﺣﻪ ﺷﺮﺣﺎ ً ﺃﺷﺎﺭ ﻓﻴﻪ ﺇﻟﻰ ﻋﻠﻞ ﺍﻟﻤ ﺴﺎﺋﻞ ﻭﻣﻌﺎﻧﻴﻬ ﺎ‪ ،‬ﻭﺫﻛ ﺮ‬
‫ﻓﺮﻭﻋﺎ ً ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻭﻳﻌﺘﻤﺪ ﻓﻲ ﺍﻟﻨﻘ ﻞ ﻋﻠﻴﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٧٩/٤‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪.١٦٢٢/٢‬‬
‫)‪(٦‬ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﻤﻮﺻﻠﻲ ‪.٦١/٣‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٢/١‬‬
‫)‪(٨‬ﺃﻱ‪ :‬ﺍﻟﻤﻮﺻﻠﻲ ﺻﺎﺣﺐ »ﺍﻻﺧﺘﻴﺎﺭ«‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺃ(‪)،‬ﺏ(‪)،‬ﺟـ( ﺑﻄﻦ‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺩ( ﻣﻦ‪.‬‬

‫‪٣١٨‬‬
 ‫ﻭﻗ ﺎﻝ "ﺍﻟﺒﻴ ﺮﻱ" ﺑﻌ ﺪ ﻗ ﻮﻝ "ﺍﻟﻤ ﺼﻨﻒ"‪َ )) :‬ﻭ َﻫ ﺫَﺍ ِﻓ ﻲ ْﺍﻟ ُﻣ ْﻔ َﺭ ِﺩ َﻭﺃ َ ﱠﻣ ﺎ ﺇﺫَﺍ َﻭﻗَ َ‬
‫ﻑ‪،‬‬
‫ﻅ ْﺍﻟ َﻭﻟَ ِﺩ(( ﻣ ﺎ ﻧ ﺼﻪ‪ :‬ﺃﻱ‬ ‫ﺕ ﺍﻟ ﺛ ﱠ َﻼ ِ‬
‫ﺙ ﻟَ ْﻔ َ‬ ‫ﺃ َ ْﻭ َﻻ َﺩﻩُ‪َ ،‬ﺩ َﺧ َﻝ ﺍﻟﻧﱠ ْﺳ ُﻝ ُﻛﻠﱡ ﻪُ َﻛ ِﺫ ْﻛ ِﺭ ﱠ‬
‫ﺍﻟﻁﺑَﻘَ ﺎ ِ‬
‫ﻳﺼﺮﻑ ﺇﻟﻰ‪ (١)/‬ﺃﻭﻻﺩﻩ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ ﺃﺑﺪﺍ ً ﻣﺎ ﺗﻨﺎﺳ ﻠﻮﺍ ﻭﻻ ﻳ ﺼﺮﻑ ﺇﻟ ﻰ ﺍﻟﻔﻘ ﺮﺍء ﻣ ﺎ ﺩﺍﻡ‬
‫ﻭﺍﺣﺪ ﻣ ﻨﻬﻢ ﻭﺇﻥ ﺳ ﻔﻞ)‪(٢‬؛ ﻷﻥ ﺍﺳ ﻢ ﺍﻷﻭﻻﺩ ﻳﺘﻨ ﺎﻭﻝ‪ (٣)/‬ﺍﻟﻜ ﻞ ﺛ ﻢ ﻗﻮﻟ ﻪ‪ :‬ﻛ ﺬﻟﻚ ﺍﻟﻄﺒﻘ ﺎﺕ‬
‫)‪(٤‬‬
‫ﺑﻠﻔﻆ ﺍﻟﻮﻟﺪ ﺃﻱ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻭﻟﺪﻱ ﻭﻭﻟﺪ ﻭﻟﺪﻱ ﻭﻭﻟﺪ ﻭﻟﺪ ﻭﻟﺪﻱ‪ ،‬ﻓﺎﻟﻘﻴﺎﺱ ﺃﻥ ﺗﺨﺘﺺ‬
‫ﺑﻪ ﺍﻟﺒﻄﻮﻥ ﻛﻠﻬﺎ ﻭﺇﻥ ﺳﻔﻠﻮﺍ ﻟﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻟﺒﻌﺪ ﺇﺫﺍ ﻓﺤ ﺶ ﻳﻌﺘﺒ ﺮ ﻣﺠ ﺮﺩ ﺍﻟﺘ ﺴﻤﻴﺔ ﻭﻳ ﺴﻘﻂ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﻷﻗﺮﺏ ﻛﻤﺎ ﻓﻲ »ﺍﻟﻔﺘﺎﻭﻯ«)‪.(٥‬‬
‫ﻑ َﻻ ﻳَﺑِﻳ ُﻊ ﺃ َ ْﻭ َﻻ ﻳَ ْﺷﺗ َ ِﺭﻱ‪ ،‬ﺃ َ ْﻭ َﻻ ﻳُ َﺅ ِ ّﺟ ُﺭ‪ ،‬ﺃ َ ْﻭ َﻻ‬
‫‪َ =٢١٣‬ﻭ ِﻣ ْﻧ َﻬ ﺎ ﻟَ ْﻭ َﺣﻠَ َ‬
‫ﻳَ ْﺳﺗَﺄ ْ ِﺟ ُﺭ‪،‬‬
‫ﻭﻓﻲ "ﺍﻟﺨﺼﺎﻑ"‪ :‬ﻭﻟﻮ ﻭﻗﻒ ﻋﻠﻰ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺇﻻ ﻭﻟ ﺪ ﻭﺍﺣ ﺪ ﻓﻠ ﻪ ﺍﻟﻨ ﺼﻒ‬
‫ﻣﻦ ﺍﻟﻐﻠﺔ ﻭﻛﺬﺍ)‪ (٦‬ﻟﻮ ﻛﺎﻥ ﻟﻪ ﺃﻭﻻﺩ‪ ،‬ﻓﻤﺎﺗﻮﺍ ﺇﻻ ﻭﺍﺣﺪ ﻛﺎﻥ ﻟﻪ ﺍﻟﻨﺼﻒ ﻣﻦ ﺍﻟﻐﻠﺔ ﻭﺍﻟﻨﺼﻒ‬
‫ﻟﻠﻤﺴﺎﻛﻴﻦ ﺍﻧﺘﻬﻰ "ﺑﻴﺮﻱ"‪.‬‬
‫ﺷﺗ َ ِﺭﻱ ﺍﻟﺦ‪.‬ﺣﺘﻰ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺒﻴﻊ‬ ‫ﻑ َﻻ ﻳَ ِﺑﻳ ُﻊ‪ ،‬ﺃ َ ْﻭ َﻻ ﻳَ ْ‬
‫‪َ  =٢١٣‬ﻭ ِﻣ ْﻧ َﻬﺎ ﻟَ ْﻭ َﺣﻠَ َ‬
‫ﺃﻭﻻ ﻳﺸﺘﺮﻱ‪ ،‬ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻓﻮﻛﻞ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻟ ﻢ ﻳﺤﻨ ﺚ)‪(٧‬؛ ﻷﻥ ﺍﻟﻔﻌ ﻞ ﻭﺟ ﺪ ﻣ ﻦ ﺍﻟﻌﺎﻗ ﺪ‬
‫ﺣﻘﻴﻘﺔ ﻭﺣﻜﻤﺎً‪ ،‬ﻭﻟﻬﺬﺍ ﺭﺟﻌﺖ‪ (٨)/‬ﺍﻟﺤﻘﻮﻕ‪ (٩)/‬ﺇﻟﻴﻪ ﺣﺘ ﻰ ﻟ ﻮ ﻛ ﺎﻥ ﺍﻟﻌﺎﻗ ﺪ ﺣﺎﻟﻔ ﺎ ً)‪ (١‬ﻳﺤﻨ ﺚ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﻓﻲ )ﺟـ( ﺳﻔﻠﻮﺍ‪.‬‬
‫)‪ ( ٣‬ﺑﺪﺍﻳﺔ ‪/١٢٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)) ‪(٤‬ﻓﻲ )ﺟـ(‪) ،‬ﺩ( ﻳﺨﺘﺺ‪.‬‬
‫)‪(٥‬ﺭﺑﻤﺎ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺨﻴﺮﻳﺔ ﻷﻧﻬﺎ ﺃﻗﺮﺏ ﻓﺘﺎﻭﻯ ﺫﻛﺮﺕ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺟـ(‪) ،‬ﺩ( ﻭﻛﺬﻟﻚ‪.‬‬
‫)‪(٧‬ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺒﻴﻊ‪ ،‬ﺃﻭ ﻻ ﻳ ﺸﺘﺮﻱ‪ ،‬ﺃﻭ ﻻ ﻳ ﺆ ّﺟﺮ ﺃﻭ ﻻ ﻳ ﻀﺮﺏ ﻭﻟ ﺪﻩ ﻳﺤﻨ ﺚ ﺑﺎﻟﻤﺒﺎﺷ ﺮﺓ ﺍﺗّﻔﺎﻗً ﺎ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻭ ّﻛﻞ ﻏﻴ ﺮﻩ ﺑﻬ ﺬﻩ ﺍﻷﻋﻤ ﺎﻝ ﻓﺒﺎﺷ ﺮﻫﺎ ﺍﻟﻮﻛﻴ ﻞ ﻻ ﻳﺤﻨ ﺚ ﻋﻨ ﺪ ﺟﻤﻬ ﻮﺭ ﺍﻟﻔﻘﻬ ﺎء " ﺍﻟﺤﻨﻔﻴّ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴّ ﺔ‬
‫ﺴﻠﻄﺎﻥ‬ ‫ﺸﺎﻓﻌﻴّﺔ " ﺣﻤ ﻼً ﻟﻠّﻔ ﻆ ﻋﻠ ﻰ ﺣﻘﻴﻘﺘ ﻪ‪ ،‬ﺇﻻّ ﺃﻥ ﻳﻜ ﻮﻥ ﻣﺜﻠ ﻪ ﻻ ﻳﺒﺎﺷ ﺮ ﺫﻟ ﻚ ﺍﻟﻔﻌ ﻞ‪ ،‬ﻛﺎﻟ ّ‬ ‫ﻭﺍﻟ ّ‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﻣﺜﻼً‪ ،‬ﻓﻴﺤﻨﺚ ﺑﺎﻟﻤﺒﺎﺷﺮﺓ ﻭﺍﻟﺘّﻮﻛﻴﻞ ﻛﻠﻴﻬﻤﺎ‪.‬‬
‫ﻷﻥ ﺍﻟﻔﻌ ﻞ ﻳﻨ ﺴﺐ ﺇﻟ ﻰ‬ ‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻳﺤﻨﺚ ﻭﻟ ﻮ ﻓﻌﻠ ﻪ ﺑﺎﻟﺘّﻮﻛﻴ ﻞ ﺇﻻّ ﺃﻥ ﻳﻨ ﻮﻱ ﻣﺒﺎﺷ ﺮﺗﻪ ﺑﻨﻔ ﺴﻪ؛ ّ‬
‫ﻮﻻﻩ ﺑﻨﻔ ﺴﻪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪،٩/٩‬‬ ‫ﺍﻟﻤﻮ ّﻛ ﻞ ﻓﻴ ﻪ ﻭﺍﻵﻣ ﺮ ﺑ ﻪ‪ ،‬ﻛﻤ ﺎ ﻟ ﻮ ﻛ ﺎﻥ ﻣ ّﻤ ﻦ ﻻ ﻳﺘ ّ‬
‫ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٨٢/٣‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٤٨/٣‬ﺍﻟﺠ ﻮﻫﺮﺓ‬
‫ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،٢٠٤/٢‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٣٧/٤‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪،١٩٨/٥‬‬
‫ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٢٦١/٤‬ﺣﺎﺷ ﻴﺘﺎ ﻗﻠﻴ ﻮﺑﻲ‬
‫ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ ‪ ،٢٨٧/٤‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٤١٩/٩‬ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.١٠٣/٣‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪ ٢٧٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/١٤٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪٣١٩‬‬
 ‫]ﻓﻲ ﻳﻤﻴﻨﻪ ﺇﻻ‬

‫‪.........................................................................................‬‬

‫ﺃﻥ ﻳﻨﻮﻱ ﺃﻥ ﻻ ﻳﺄﻣﺮ)‪ ،(٢‬ﻓﺤﻴﻨﺌﺬ ﺷﺪﺩ ﺍﻷﻣﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﻜ ﻮﻥ ﺍﻟﺤ ﺎﻟﻒ ﻣﻤ ﻦ ﻻ‬
‫ﻳﺒﺎﺷﺮ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ ﺑﻨﻔﺴﻪ ﻓﺤﻴﻨﺌﺬ ﻳﺤﻨﺚ[)‪ (٣‬ﺑﺎﻟﺘﻔﻮﻳﺾ ﻛﺬﺍ ﺫﻛﺮﻩ "ﻣﻼ ﻣﺴﻜﻴﻦ")‪.(٤‬‬
‫ﻭﻓﻲ »ﺍﻟﻨﻬﺎﻳﺔ«)‪ (٥‬ﻓﻲ ﺑﺎﺏ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍء ﻭﺍﻟﺘﺰﻭﻳﺞ‪ :‬ﺫﻛﺮ ﺃﻥ ﺍﻟ ﻀﺎﺑﻂ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻓﻴﻤﺎ ﻳﺤﻨﺚ ﺑﻔﻌﻞ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﻓﻴﻤﺎ ﻻ ﻳﺤﻨﺚ ﺷﻴﺌﺎﻥ‪:‬‬
‫‪ -‬ﺃﺣ ﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻛ ﻞ ﻓﻌ ﻞ ﺗﺮﺟ ﻊ ﺍﻟﺤﻘ ﻮﻕ ﻓﻴ ﻪ ﺇﻟ ﻰ ﺍﻟﻤﺒﺎﺷ ﺮ‪ ،‬ﻓﺎﻟﺤ ﺎﻟﻒ ﻻ ﻳﺤﻨ ﺚ‬
‫ﺑﻤﺒﺎﺷﺮﺓ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻮﻕ ﺗﺮﺟﻊ ﻓﻴﻪ ﺇﻟﻰ ﻣﻦ ﻭﻗﻊ ﺣﻜﻢ ﺍﻟﻌﻘﺪ ﻟﻪ ﻳﺤﻨﺚ‪.‬‬
‫‪ -‬ﻭﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺇﻥ ﻛ ﻞ ﻓﻌ ﻞ ﻳﺤﺘﻤ ﻞ ﺣﻜﻤ ﻪ ﺍﻻﻧﺘﻘ ﺎﻝ ﺇﻟ ﻰ ﻏﻴ ﺮﻩ ﻓﺎﻟﺤ ﺎﻟﻒ ﻻ ﻳﺤﻨ ﺚ‬
‫ﺑﻤﺒﺎﺷﺮﺓ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺤﺘﻤﻞ ﺍﻻﻧﺘﻘﺎﻝ ﻳﺤﻨﺚ‪ ،‬ﻭﻗﻴ ﻞ‪ :‬ﻛ ﻞ ﻣ ﺎ ﻳ ﺴﺘﻐﻨﻲ ﺍﻟﻤ ﺄﻣﻮﺭ‬
‫ﻓﻲ ﻣﺒﺎﺷﺮﺗﻪ ﻋﻦ ﺇﺿ ﺎﻓﺘﻪ ﺇﻟ ﻰ ﺍﻵﻣ ﺮ ﻓ ﺎﻵﻣﺮ ﻻ ﻳﺤﻨ ﺚ ﺑﻤﺒﺎﺷ ﺮﺓ ﺍﻟﻤ ﺄﻣﻮﺭ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻻ‬
‫ﻳﺴﺘﻐﻨﻲ ﻋﻦ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﻳﺤﻨﺚ ﻭﺍﻟﻔﻘﻪ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻘﺪ ﻣﺘﻰ ﺭﺟﻌ ﺖ ﺣﻘﻮﻗ ﻪ ﺇﻟ ﻰ ﻣ ﻦ‬
‫ﻭﻗ ﻊ ﺍﻟﻌﻘ ﺪ ﻟ ﻪ ﻓﻤﻘ ﺼﻮﺩ ﺍﻟﺤ ﺎﻟﻒ ﻣ ﻦ ﺍﻟﺤﻠ ﻒ ﺍﻟﺘ ﻮﻗﻲ ﻋ ﻦ ﺣﻜ ﻢ ﺍﻟﻌﻘ ﺪ ﻭﻋ ﻦ ﺣﻘﻮﻗ ﻪ‪،‬‬
‫ﻭﻛﻼﻫﻤﺎ ﻳﺮﺟﻌﺎﻥ ﺇﻟﻴﻪ ﻓﻴﺤﻨﺚ‪ ،‬ﻭﻣﺘﻰ ﺭﺟﻌ ﺖ ﺣﻘﻮﻗ ﻪ ﺇﻟ ﻰ ﺍﻟﻌﺎﻗ ﺪ ﻻ ﺇﻟ ﻰ ﻣ ﻦ ﻭﻗ ﻊ ﺣﻜ ﻢ‬
‫ﺍﻟﻌﻘﺪ ﻟﻪ ﻓﻤﻘﺼﻮﺩﻩ ﻣﻦ ﺍﻟﺤﻠﻒ ﺍﻟﺘﻮﻗﻲ ﻣﻦ ﺭﺟﻮﻉ ﺍﻟﺤﻘﻮﻕ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺮﺟ ﻊ ﺇﻟﻴ ﻪ ﻓ ﻼ‬
‫ﻳﺤﻨﺚ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ")‪.(٦‬‬
‫ﻋ ْﻥ َﻣﺎ ٍﻝ‪ ،‬ﺃ َ ْﻭ َﻻ ﻳُﻘَﺎ ِﺳ ُﻡ‬ ‫‪ =٢١٤‬ﺃ َ ْﻭ َﻻ ﻳُ َ‬
‫ﺻﺎ ِﻟ ُﺢ َ‬
‫ﻭﺫﻛ ﺮ ﺍﻟﻌﻼﻣ ﺔ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪ (٧‬ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﻭﺍﻷﺻ ﻞ ﺃﻥ ﻛ ﻞ‪ (٨)/‬ﻓﻌ ﻞ ﺗﺮﺟ ﻊ‬
‫ﺣﻘﻮﻗﻪ ﺇﻟ ﻰ ﺍﻟﻤﺒﺎﺷ ﺮ ﻻ ﻳﺤﻨ ﺚ ﺍﻟﺤ ﺎﻟﻒ ﺑﻤﺒﺎﺷ ﺮﺓ ﺍﻟﻤ ﺄﻣﻮﺭ؛ ﻟﻮﺟ ﻮﺩﻩ ﻣﻨ ﻪ ﺣﻘﻴﻘ ﺔ ﻭﺣﻜﻤ ﺎ ً‬
‫ﻭﺇﻻ ﻓﻴﺤﻨﺚ ﻭﻳﺼﻴﺮ ﺍﻟﻌﺎﻗﺪ ﺳﻔﻴﺮﺍ ً ﻭ ﺍﻵﻣﺮ ﻓﺎﻋﻼً(( ﺍﻫـ‪.‬‬

‫)‪(١‬ﻓﻲ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪ .٣٣٣/٢‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﺎﻗﺪ ﺑﺎﻟﻐﺎ ً ﻋﺎﻗﻼً‪.‬‬
‫)‪(٢‬ﺇﻻ ﺃﻥ ﻳﺄﻣﺮ ﻓﻲ )ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٤‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٣/٢‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٤٧/٣‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،١٧٣/٥‬‬
‫ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٧٥/٤‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ) ‪/٥٥‬ﺃ (‪.‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٢/٢‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٢٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٣٢٠‬‬
 ‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﺍﻵﻣﺮ ﻓﺎﻋﻼً ﺃﻱ ﺣﻜﻤﺎ ً‪ (١)/‬ﻛﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻓﻌﻞ‪.‬‬
‫ﻋ ْﻥ َﻣﺎ ٍﻝ‪ .‬ﻣﻘﻴﺪ ﺑﻜﻮﻧ ﻪ ﻋ ﻦ ﺇﻗ ﺮﺍﺭ؛ ﻷﻧ ﻪ ﻋ ﻦ ﺇﻧﻜ ﺎﺭ‬ ‫‪ =٢١٤‬ﺃ َ ْﻭ َﻻ ﻳُ َ‬
‫ﺻﺎ ِﻟ ُﺢ َ‬
‫ﻓ ﺪﺍء ﻓ ﻲ ﺣ ﻖ ﺍﻟﻤ ﺪﻋﻰ ﻋﻠﻴ ﻪ)‪ ،(٢‬ﻓﻴﻜ ﻮﻥ ﻣ ﻦ ﺍﻟﺜ ﺎﻧﻲ ﻛﺎﻟ ﺼﻠﺢ ﻋ ﻦ ﻋﻤ ﺪ)‪ ،(٣‬ﻭﻣ ﺎ ﻓ ﻲ‬
‫»ﺍﻟﻤﺤﻴﻂ«‪ :‬ﻣﻦ ﺃﻧﻪ ﻳﺤﻨﺚ‬
‫‪ =٢١٥‬ﺃ َ ْﻭ َﻻ ﻳُﺧ ِ‬
‫َﺎﺻ ُﻡ‬
‫ﺑﺎﻟﺘﻮﻛﻴﻞ‪ (٤)/‬ﻓﻲ ﺍﻟﺼﻠﺢ ﺣﻤﻠﻪ ﻓﻲ »ﺍﻟﻨﻬﺮ« ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﻋ ﻦ ﺇﻧﻜ ﺎﺭ ﺍﻟ ﺦ‪ .‬ﻣ ﺎ‬
‫ﻋﻠﻘﻨ ﺎﻩ ﻓ ﻲ »ﺣﺎﺷ ﻴﺔ ﻣ ﻼ ﻣ ﺴﻜﻴﻦ«)‪ (٥‬ﻭﻟ ﻮﻻ ﺣﻤ ﻞ ﻛ ﻞ ﻣ ﻦ ﻋﺒ ﺎﺭﺓ "ﺍﻟﻤ ﺼﻨﻒ"‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫ﺼﻠﺢ ﻣﻊ ﺇﻧﻜﺎﺭ ﺍﻟﻤﺪّﻋﻰ ﻋﻠﻴﻪ(‪:‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﺍﺩّﻋﻰ ﺷﺨﺺ ﻋﻠﻰ ﺁﺧ ﺮ ﺷ ﻴﺌﺎً‪ ،‬ﻓ ﺄﻧﻜﺮﻩ ﺍﻟﻤ ﺪّﻋﻰ‬ ‫)‪)(٢‬ﺍﻟ ّ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺛ ّﻢ ﺻﺎﻟﺢ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺟﻮﺍﺯﻩ ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬
‫ﺼﻠﺢ ﻋﻠﻰ ﺍﻹﻧﻜ ﺎﺭ‪.‬‬ ‫ﺃﺣﺪﻫﻤﺎ ﻟﺠﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ‪ -‬ﻣﻦ ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟﻤﺎﻟﻜﻴّﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ‪ :-‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺍﻟ ّ‬
‫ﺃﻥ ﻣ ﺎ ﺍﺩّﻋ ﺎﻩ ﺣ ّﻖ‪ ،‬ﻭﺍﻟﻤ ﺪّﻋﻰ ﻋﻠﻴ ﻪ ﻳﻌﺘﻘ ﺪ ﺃﻥ ﻻ ﺣ ّﻖ ﻋﻠﻴ ﻪ‪.‬‬ ‫ﺑ ﺸﺮﻁ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻤ ﺪّﻋﻲ ﻣﻌﺘﻘ ﺪﺍ ً ّ‬
‫ﺼﻠﺢ ﺑﺎﻁﻞ ﻓ ﻲ‬ ‫ﻓﻴﺘﺼﺎﻟﺤﺎﻥ ﻗﻄﻌﺎ ً ﻟﻠﺨﺼﻮﻣﺔ ﻭﺍﻟﻨّﺰﺍﻉ‪ .‬ﺃ ّﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻋﺎﻟﻤﺎ ً ﺑﻜﺬﺏ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻟ ّ‬
‫ﺣﻘّﻪ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﻩ ﺍﻟﻌﺎﻟﻢ ﺑﻜﺬﺏ ﻧﻔﺴﻪ ﺣﺮﺍﻡ ﻋﻠﻴﻪ؛ ﻷﻧّﻪ ﻣﻦ ﺃﻛﻞ ﺍﻟﻤﺎﻝ ﺑﺎﻟﺒﺎﻁﻞ‪.‬‬
‫ﺼﻠﺢ ﻋﻠ ﻰ ﺍﻹﻧﻜ ﺎﺭ ﺑﺎﻁ ﻞ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬ ‫ﺃﻥ ﺍﻟ ّ‬ ‫ﻭﺍﻟﺜّﺎﻧﻲ ﻟﻠ ّ‬
‫ﺸﺎﻓﻌﻴّﺔ ﻭﺍﺑ ﻦ ﺃﺑ ﻲ ﻟﻴﻠ ﻰ‪ :‬ﻭﻫ ﻮ ّ‬
‫ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٤٠/٦‬ﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،٣١٨/١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٨/٧‬ﻭﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٣٠٩/٣‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ‬
‫‪١٦٦/٣‬ﻭ‪ ،١٦٧‬ﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ‪ ،٣٨٧/٤‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ‬
‫‪٢٣٤/٥‬ﻭ‪ ،٢٣٥‬ﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٣٤٢/٣‬‬
‫ﺼﻠﺢ‬‫)‪ )(٣‬ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘ ﺼﺎﺹ ﻋﻠ ﻰ ﻣ ﺎﻝ ﻓ ﻲ ﺍﻟﻘﺘ ﻞ ﺍﻟﻌﻤ ﺪ (‪ :‬ﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴّ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴّ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﺍﻟ ّ‬
‫ﻲ‪ ،‬ﻭﻟ ﺼﺎﺣﺐ ﺍﻟﺤ ّﻖ ﺃﻥ‬ ‫ﻷﻥ ﺍﻟﻘ ﺼﺎﺹ ﺣ ّﻖ ﻟﻠ ﻮﻟ ّ‬ ‫ﻋﻠ ﻰ ﻣ ﺎﻝ = = ﻓ ﻲ ﺍﻟﻘﺘ ﻞ ﺍﻟﻌﻤ ﺪ ﺟ ﺎﺋﺰ؛ ّ‬
‫ﻳﺘﺼﺮﻑ ﻓﻲ ﺣﻘّﻪ ﺍﺳﺘﻴﻔﺎ ًء ﻭﺇﺳﻘﺎﻁﺎ ً ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻘﺎﻁ ﻭﺍﻟﻤﺤ ّﻞ ﻗﺎﺑﻼً ﻟﺴﻘﻮﻁ‪ ،‬ﻭﻟﻬﺬﺍ ﻳﺘﻤﻠّﻚ‬ ‫ّ‬
‫ّ‬
‫ﻷﻥ ﺍﻟﻈ ﺎﻫﺮ‬ ‫ﻭﻷﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﺳﺘﻴﻔﺎء ﺍﻟﻘ ﺼﺎﺹ ‪ -‬ﻭﻫ ﻮ ﺍﻟﺤﻴ ﺎﺓ ‪ -‬ﻳﺤ ﺼﻞ ﺑ ﻪ‪ّ ،‬‬ ‫ّ‬ ‫ﺼﻠﺢ‪،‬‬‫ﻓﻴﻤﻠﻚ ﺍﻟ ّ‬
‫ﻲ ﻗﺘ ﻞ ﺍﻟﻘﺎﺗ ﻞ ﻓ ﻼ ﻳﻘ ﺼﺪ ﺍﻟﻘﺎﺗ ﻞ‬ ‫ﻋﻨﺪ ﺃﺧﺬ ﺍﻟﻤﺎﻝ ﻋﻦ ﺻ ﻠﺢ ﻭﺗ ﺮﺍﺽ ﺗ ﺴﻜﻦ ﺍﻟﻔﺘﻨ ﺔ ﻓ ﻼ ﻳﻘ ﺼﺪ ﺍﻟ ﻮﻟ ّ‬
‫ﺼﻠﺢ ﻗﻠ ﻴﻼً ﺃﻭ ﻛﺜﻴ ﺮﺍ ً‬ ‫ﻗﺘﻠﻪ‪ ،‬ﻓﻴﺤﺼﻞ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﺳﺘﻴﻔﺎء ﺍﻟﻘ ﺼﺎﺹ ﺑﺪﻭﻧ ﻪ‪ ،‬ﻭﺳ ﻮﺍء ﻛ ﺎﻥ ﺑ ﺪﻝ ﺍﻟ ّ‬
‫ﻣﻦ ﺟﻨﺲ ﺍﻟﺪّﻳﺔ ﺃﻭ ﻣﻦ ﺧﻼﻑ ﺟﻨﺴﻬﺎ‪ ،‬ﺣﺎﻻً ﺃﻭ ﻣﺆ ّﺟﻼً ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡ ﺃﻭ ﻣﺠﻬﻮﻝ ﺟﻬﺎﻟﺔً ﻣﺘﻔﺎﻭﺗﺔ‪ً.‬‬
‫ﺸﺎﻓﻌﻴّﺔ‪ :‬ﻟﻮ ﻋﻔﺎ ﺃﻭ ﺻﺎﻟﺢ ﻋ ﻦ ﺍﻟﻘ ﺼﺎﺹ ﻋﻠ ﻰ ﻣ ﺎﻝ ﻗﺒ ﻞ ﺃﻥ ﻳﻌﻔ ﻮ ﻋ ﻦ ﺍﻟﺪّﻳ ﺔ‪ ،‬ﻓ ﺈﻥ ﻛ ﺎﻥ‬ ‫ﻭﻗﺎﻝ ﺍﻟ ّ‬
‫ﺍﻟﻤﺼﺎﻟﺢ ﻋﻠﻴﻪ ﻣﻦ ﻏﻴﺮ ﺟ ﻨﺲ ﺍﻟﺪّﻳ ﺔ ﺟ ﺎﺯ‪ ،‬ﺳ ﻮﺍء ﻛﺎﻧ ﺖ ﻗﻴﻤﺘ ﻪ ﺑﻘ ﺪﺭ ﺍﻟﺪّﻳ ﺔ ﺃﻡ ﺃﻗ ّﻞ ﺃﻭ ﺃﻛﺜ ﺮ‪ ،‬ﻭﺇﻥ‬
‫ﻛ ﺎﻥ ﻣ ﻦ ﺟﻨ ﺴﻪ ﺑ ﺄﻥ ﺻ ﺎﻟﺢ ﻋﻠ ﻰ ﻣﺌﺘ ﻴﻦ ﻣ ﻦ ﺍﻹﺑ ﻞ ﻓ ﺈﻥ ﻗﻠﻨ ﺎ‪ :‬ﺍﻟﻮﺍﺟ ﺐ ﺃﺣ ﺪ ﺍﻷﻣ ﺮﻳﻦ ﻟ ﻢ ﻳ ﺼ ّﺢ‬
‫ﺼﻠﺢ ﻣﻦ ﺃﻟﻒ ﻋﻠﻰ ﺃﻟﻔﻴﻦ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻮﺍﺟﺐ ﺍﻟﻘﻮﺩ ﺑﻌﻴﻨﻪ ﺻ ّﺢ ﻋﻠ ﻰ ﺍﻷﺻ ّﺢ ﻭﺛﺒ ﺖ ﺍﻟﻤ ﺼﺎﻟﺢ‬ ‫ﻛﺎﻟ ّ‬
‫ً‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻘﺎﺑ ﻞ ﺍﻷﺻ ّﺢ ﻳﻘ ﻮﻝ‪ :‬ﺍﻟﺪّﻳ ﺔ ﺧﻠﻔ ﺔ ﻓ ﻼ ﻳ ﺰﺍﺩ ﻋﻠﻴﻬ ﺎ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻜﺮﺍﺑﻴ ﺴﻲ ‪،٢٥٨/٢‬‬
‫ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٤٢/٦‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٣٦/٥‬ﺍﻟﻤﺪﻭﻧ ﺔ‬
‫ﺍﻟﻜﺒﺮﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،٦٥١/٤‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،١٢/٧‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٢٦/٣‬ﻭﺃﺳ ﻨﻰ‬
‫ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،٤٥/٤‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٢٢٦/٨‬ﺍﻟﻔ ﺮﻭﻉ‬
‫ﻻﺑﻦ ﺍﻟﻤﻔﻠﺢ ‪.٦٦٨/٥‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٧٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٧٧/٣‬‬

‫‪٣٢١‬‬
 ‫ﻭ»ﺍﻟﻤﺤﻴﻂ« ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﻮﻗﻊ ﺍﻟﺘﻨﺎﻓﻲ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫‪) =٢١٥‬ﺃ َ ْﻭ َﻻ ﻳُﺧ ِ‬
‫َﺎﺻ ُﻡ()‪ِ .(١‬ﺫ ْﻛ ُﺮ ﺍﻟﺨﺼﻮﻣﺔ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻘ ﺴﻢ)‪ (٢‬ﻫ ﻮ ﺍﻟﻤﻔﺘ ﻰ‬
‫ﺑﻪ ﻛﻤﺎ ﻓﻲ‬
‫ﺙ‬ ‫ﺷ َﺭﺓِ‪َ ،‬ﻭ َﻻ ﻳَ ْﺣﻧَ ُ‬ ‫ﺙ ﱠﺇﻻ ﺑِ ْﺎﻟ ُﻣﺑَﺎ َ‬
‫ْﻡ ﻳَ ْﺣﻧَ ْ‬ ‫ﺏ َﻭﻟَ َﺩﻩُ ﻟَ‬ ‫‪ =٢١٦‬ﺃ َ ْﻭ َﻻ ﻳَ ﺿ ِْﺭ ُ‬
‫ﱠﺇﻻ ﺃ َ ْﻥ ﻳَ ُﻛﻭﻥَ ِﻣﺛْﻠُﻪُ َﻻ ﻳُﺑَﺎ ِﺷ ُﺭ ﺫَ ِﻟ َﻙ ْﺍﻟ ِﻔ ْﻌ َﻝ‬ ‫ﺎﺯ‪.‬‬‫ﺑِﺎﻟﺗ ﱠ ْﻭ ِﻛﻳ ِﻝ؛ ِﻷَﻧﱠ َﻬﺎ ْﺍﻟ َﺣ ِﻘﻳﻘَﺔُ‪َ ،‬ﻭ ُﻫ َﻭ َﻣ َﺟ ٌ‬
‫ﺎﺿﻲ َﻭ ْﺍﻷ َ ِﻣ ِ‬
‫ﻳﺭ‬ ‫َﻛ ْﺎﻟﻘَ ِ‬
‫ﺍﻟﺒﺰﺍ ِﺯﻳّ ِﺔ « )‪ (٣‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﻛﻼﻡ ﺻ ﺎﺣﺐ »ﺍﻟﻤﺤ ﻴﻂ«‪ ،‬ﻓ ﺬﻛﺮ‬
‫»ﺍﻟﻨﻬﺮ« ﻋﻦ » ﱠ‬
‫)‪(٤‬‬
‫ﺃﻭﻻً ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺛﺎﻧﻴﺎ ً ﺫﻛﺮ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪.‬‬
‫‪  =٢١٦‬ﺃ َ ْﻭ َﻻ ﻳَ ﺿ ِْﺭ ُ‬
‫)‪(٥‬‬
‫ﺏ َﻭﻟَ َﺩﻩُ‪ .‬ﺃﻱ ﺍﻟﻜﺒﻴ ﺮ ﺫﻛ ﺮﺍ ً ﻛ ﺎﻥ ﺃﻭ ]ﺃﻧﺜ ﻰ[‬
‫ﻱ")‪.(٦‬‬
‫" َﺣ َﻤ ِﻮ ّ‬
‫ﺃﻣ ﺎ ﺍﻟ ﺼﻐﻴﺮ ﻓﻴﻤﻠ ﻚ ﺿ ﺮﺑﻪ ﻓﻴﻤﻠ ﻚ ﺍﻟﺘﻔ ﻮﻳﺾ ﻓﻴﺤﻨ ﺚ ﺑﻮﻛﻴﻠ ﻪ‪ (٧)/‬ﻛﺎﻟﻘﺎﺿ ﻲ‬
‫»ﺩﺭ«)‪ ،(٨‬ﻭ»ﻧﻬﺮ« ﻋﻦ »ﺍﻟﺨﺎﻧﻴﺔ«)‪ ،(٩‬ﻭﻫﻮ ﻅ ﺎﻫﺮ ﻓ ﻲ ﺃﻥ ﺍﻷﺏ ﻟ ﻴﺲ ﻟ ﻪ ﺗﺄﺩﻳ ﺐ ﻭﻟ ﺪﻩ‬
‫ﺍﻟﻜﺒﻴﺮ ﺣﺘﻰ ﻟﻮ ﻓﻌﻞ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺤ ﺪ‪ ،‬ﺃﻭ ﺍﻟﺘﻌﺰﻳ ﺮ ﻻ ﻳﺘ ﻮﻟﻰ ﺍﻷﺏ ﺫﻟ ﻚ ﺑﻨﻔ ﺴﻪ ﺑ ﻞ ﻳﺮﻓﻌ ﻪ‬
‫ﺇﻟﻰ ﺍﻟﻘﺎﺿﻲ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﻟﻤﺒﺎﺷﺮ ﻟﻠﻨﻬﻲ ﻋ ﻦ ﺍﻟﻤﻨﻜ ﺮ‪ ،‬ﻭﻳﺆﻳ ﺪﻩ ﻣ ﺎ ﺻ ﺮﺣﻮﺍ ﺑ ﻪ ﻣ ﻦ‬
‫ﺃﻧﻪ ﺇﺫﺍ ﻁﻠﺐ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺴﻜﻨﻰ ﻟﻢ ﻳﻤﻠﻚ ﺍﻷﺏ ﻣﻨﻌﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺻﺒﻴﺢ ﺍﻟﻮﺟﻪ ﺩﻓﻌ ﺎ ً ﻟﻠﻌ ﺎﺭ‬
‫ﻱ")‪ :(١٠‬ﻭﻅﺎﻫﺮ ﺗﻌﻠﻴﻞ‬ ‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻧﻈﺮ ﻫﻞ ﺣﻜﻢ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻛﺎﻟﻮﻟﺪ؟ ﻗﺎﻝ ﺍﻟﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ّ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﻭﻗﻮﻟﻬﻢ ﺿﺮﺏ ﺍﻟﺤﺮ ﻛﺎﻟﻮﻟﺪ ﻳﻘﺘﻀﻲ ﺇﻟﺤﺎﻗﻪ ﺑﻪ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫‪ =٢١٧‬ﻓَ ِﺣﻳﻧَﺋِ ٍﺫ ﻳَ ْﺣﻧ ُ‬

‫َﺙ ِﺑ ِﻬ َﻣﺎ‬

‫)‪(١‬ﺃﻭ ﻳﺨﺎﺻﻢ ﻓﻲ )ﺃ(‪.‬‬

‫)‪(٢‬ﺃﻱ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻫ ﻮ‪ :‬ﻋ ﺪﻡ ﺍﻟﺤﻨ ﺚ ﺇﻻ ﺑﺎﻟﻤﺒﺎﺷ ﺮﺓ ﻭﻻ ﻳﺤﻨ ﺚ ﺑﺎﻟﺘﻮﻛﻴ ﻞ‪ ،‬ﻭﺍﻟﻘ ﺴﻢ ﺍﻟﺜ ﺎﻧﻲ ﻫ ﻮ ﻣ ﻦ‬
‫ﻳﺤﻨﺚ ﺑﺎﻟﺘﻮﻛﻴﻞ‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ٣٣٧/٤‬ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ) ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﺛﺎﻧﻴﻬﺎ‪.‬‬
‫)‪(٥‬ﻣﺎﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺟـ(‪.‬‬
‫)‪(٦‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٣/٢‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٤٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٨‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ) ٨١٤/٣‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫)‪(٩‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ١١١/٢‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(١٠‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٥/٢‬‬

‫‪٣٢٢‬‬
‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻨﻔﻌﺔ ﺍﻟﺘﻲ ﻭﻗﻊ ﺍﻟﻔﺮﻕ ﺑﻬﺎ ﺑ ﻴﻦ ﺍﻟﻮﻟ ﺪ ﻭﺍﻟﻌﺒ ﺪ ﻭﻫ ﻮ ﺃﻥ ﺍﻟﻤﻘ ﺼﻮﺩ ﺭﺍﺟ ﻊ‬
‫)‪(١‬‬
‫ﺇﻟﻰ ﺍﻟﻤﻮﻟﻰ ﻓﻲ ﺿﺮﺏ ﺍﻟﻌﺒﺪ ﺑﺨﻼﻑ ﺿﺮﺏ ﺍﻟﻮﻟﺪ ﻣﻌﻈﻤﻬ ﺎ ]ﺭﺍﺟ ﻊ ﺇﻟ ﻰ ﺍﻟﻮﻟ ﺪ ﻛﻤ ﺎ[‬
‫ﻓﻲ "ﺍﻟﺰﻳﻠﻌﻲ")‪ (٢‬ﻓﻘﻂ ﻣﺎ ﻋﺴﺎﻩ ﻳﻘﺎﻝ ﺃﻥ ﻣﻨﻔﻌﺔ ﺍﻟﻀﺮﺏ ﺗﻌ ﻮﺩ ﻋﻠ ﻰ ﻛ ﻞ ﻣ ﻦ ﺍﻟ ﻀﺎﺭﺏ‬
‫ﻭﺍﻟﻤﻀﺮﻭﺏ ﻓﻲ ﻛﻞ ﻣﻦ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ‪.‬‬
‫ﻱ")‪ (٤‬ﺍﻟﻤ ﺴﺎﺋﻞ‬ ‫)‪(٣‬‬
‫‪  =٢١٧‬ﻓَ ِﺣﻳﻧَﺋِ ٍﺫ ﻳَ ْﺣﻧَ ُ‬
‫ﺙ ﺑِ ِﻬ َﻣ ﺎ ﺍﻟ ﺦ‪.‬ﻧﻈ ﻢ ﺍﻟ ﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ّ‬
‫ﺍﻟﺘﻲ ﻻ ﻳﺤﻨﺚ ﻓﻴﻬﺎ ﺑﻔﻌﻞ ﺍﻟﻮﻛﻴﻞ ﻷﻧﻬﺎ ﺍﻷﻗﻞ‪ ،‬ﻣﺸﻴﺮﺍ ً ﺇﻟﻰ ﺃﻧﻪ ﻳﺤﻨﺚ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻓﻘﺎﻝ‪:‬‬
‫)‪(٥‬‬
‫ﻭﺿﺮﺏ ﻟﻔﺮﻉ ﺛﻢ ﺻ ﻠﺤﻚ ﺑﺎﻟﻤ ﺎﻝ‪/‬‬ ‫ﺷ ﺮﺍء ﻭﺑﻴــ ـﻊ ﻗ ﺴﻤﺔ ﻭﺇﺟ ﺎﺭﺓ‬
‫)‪(٧‬‬
‫ﻭﺫﺍ ﺍﻟﻨﻈﻢ ﺯﻫﺮ)‪ (٦‬ﻣﻦ ﻓﺮﺍﺋﺪﻩ ﻵ ِﻝ‬ ‫ﺧ ﺼﻮﻣﺔ ﻭﺍﺳ ﺘﺌﺠﺎﺭ ﻣ ﺴﻚ ﺧﺘﺎﻣﻬ ﺎ‬

‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻻ ﻳﺒﺎﺷ ﺮ ﻗﻴ ﻞ ﻓﺈﻧ ﻪ ﻳﻜ ﻮﻥ ﺣﻴﻨﺌ ﺬ ﻗﺮﻳﻨ ﺔ‪ (٨)/‬ﺻ ﺎﺭﻓﺔ ﻟﻠﻜ ﻼﻡ ﺇﻟ ﻰ‬
‫ﺍﻟﻤﺠﺎﺯ‪.‬‬
‫‪َ =٢١٨‬ﻭ ِﺇ ْﻥ َﻛﺎﻥَ ﻳُﺑَﺎ ِﺷ ُﺭﻩُ َﻣ ﱠﺭﺓ ً َﻭﻳُ َﻭ ِ ّﻛ ُﻝ ﻓِﻳ ِﻪ ﺃ ُ ْﺧ َﺭﻯ ﻓَﺈِﻧﱠﻪُ ﻳُ ْﻌﺗَﺑَ ُﺭ ْﺍﻷ َ ْﻏﻠَ ُ‬
‫ﺏ‬
‫ﺍﻟﻁ َﻼ ُﻕ‪َ ،‬ﻭ ْﺍﻟ ُﺧ ْﻠ ُﻊ َﻭ ْﺍﻟ ِﻌﺗْ ُﻖ‪،‬‬
‫َﺙ ﺑِ ِﻪ ﺍﻟ ِﻧّ َﻛﺎ ُﺡ َﻭ ﱠ‬ ‫ﻗَﺎ َﻝ ﻓِﻲ ْﺍﻟ َﻛ ْﻧ ِﺯ ﺑَ ْﻌ َﺩﻩُ‪َ :‬ﻣﺎ ﻳَ ْﺣﻧ ُ‬
‫ﺻ َﺩﻗَﺔُ‪َ ،‬ﻭ ْﺍﻟﻘَ ْﺭ ُ‬
‫ﺽ‬ ‫ﻋ ْﻣ ٍﺩ َﻭ ْﺍﻟ ِﻬﺑَ ﺔُ َﻭﺍﻟ ﱠ‬ ‫ﻋ ْﻥ َﺩ ِﻡ َ‬ ‫ﺻ ْﻠ ُﺢ َ‬‫‪َ =٢١٩‬ﻭ ْﺍﻟ ِﻛﺗَﺎﺑَ ﺔُ َﻭﺍﻟ ﱡ‬
‫َﻭ ِﺍﻻ ْﺳﺗِ ْﻘ َﺭ ُ‬
‫ﺍﺽ‬
‫‪َ  =٢١٨‬ﻭ ِﺇ ْﻥ َﻛﺎﻥَ ﻳُﺑَﺎ ِﺷ ُﺭﻩُ َﻣ ﱠﺭﺓ ً ﺍﻟﺦ‪ .‬ﺟﺰﻡ ﺑﻬﺬﺍ "ﻣﻼ ﻣﺴﻜﻴﻦ" )‪(٩‬ﻭﻟﻢ ﻳﻤﻠ ﻚ‬
‫ﻱ")‪ (١١‬ﻭﺻ ﺎﺣﺐ »ﻭﺳ ﻴﻂ‬ ‫ﻏﻴ ﺮﻩ ﻭﺍﻋﺘﻤ ﺪﻩ "ﻗﺎﺿ ﻲ ﺧ ﺎﻥ")‪ (١٠‬ﻭﻏﻴ ﺮﻩ "ﻛ ﱠ‬
‫ﺎﻟﺒﺰ ِﺍﺯ ّ‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٤٨/٣‬‬
‫ﻒ َﻻ ﻳَ ِﺒﻴ ُﻊ ﺃ َ ْﻭ َﻻ ﻳَ ْﺸﺘ َِﺮﻱ‪ ،‬ﺃ َ ْﻭ َﻻ ﻳُ َﺆ ِ ّﺟ ُﺮ‪ ،‬ﺃ َ ْﻭ َﻻ‬
‫)‪(٣‬ﺃﻱ‪ :‬ﺑﺎﻟﻤ ﺴﺎﺋﻞ ﺍﻟﺘ ﻲ ﻋ ﺪﺩﻫﺎ ﺍﻟﻤ ﺼﻨﻒ) َﺣﻠَ َ‬
‫ﺚ ﱠﺇﻻ‬ ‫ﺏ َﻭﻟَ ﺪَﻩُ ﻟَ ْﻢ ﻳَﺤْ ﻨَ ْ‬ ‫َﺎﺻ ُﻢ ﺃ َ ْﻭ َﻻ ﻳَ ﻀ ِْﺮ ُ‬
‫ﻋ ْﻦ َﻣ ﺎ ٍﻝ‪ ،‬ﺃ َ ْﻭ َﻻ ﻳُﻘَﺎ ِﺳ ُﻢ ﺃ َ ْﻭ َﻻ ﻳُﺨ ِ‬ ‫ﻳَ ْﺴﺘ َﺄ ْ ِﺟ ُﺮ‪،‬ﺃ َ ْﻭ َﻻ ﻳُ َ‬
‫ﺼﺎ ِﻟ ُﺢ َ‬
‫ِﺑ ْﺎﻟ ُﻤﺒَﺎﺷ ََﺮ ِﺓ‪َ ،‬ﻭ َﻻ ﻳَﺤْ ﻨ ُ‬
‫َﺚ ِﺑﺎﻟﺘ ﱠ ْﻮ ِﻛﻴ ِﻞ(‪.‬‬
‫)‪(٤‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ‪.٣٣٥/٢‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ /١٢٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺟـ( ﺯﻫﻮ‪.‬‬
‫)‪(٧‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪٢٧٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٩‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٣/٢‬‬
‫)‪(١٠‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ‪ ١١١/٢‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(١١‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ ‪ ) ٣٣٩/٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬

‫‪٣٢٣‬‬
 ‫)‪(٤‬‬
‫ﺍﻟﻤﺤﻴﻂ)‪ (٢) «(١‬ﻛﻤﺎ‪ (٣)/‬ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ"‬
‫ﻗﺎﻝ)‪ :(٥‬ﻭﻗﻴﻞ ﺗﻌﺘﺒﺮ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺒﻴﻌﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﺎ ﻳﺸﺘﺮﻳﻬﺎ ﺑﻨﻔ ﺴﻪ ﻟ ﺸﺮﻓﻬﺎ ﻻ ﻳﺤﻨ ﺚ‬
‫ﺑﻔﻌﻞ ﻭﻛﻴﻠ ﻪ ﺇﻻ ﺃﻥ ﻳﻘ ﺼﺪ ﺃﻥ ﻻ ﻳﻔﻌ ﻞ ﺫﻟ ﻚ ﺑﻨﻔ ﺴﻪ‪ ،‬ﻭﻻ ﺑﻮﻛﻴﻠ ﻪ ﻓﺈﻧ ﻪ ﻳﺤﻨ ﺚ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﺖ‬
‫ﺍﻟﻌ ﻴﻦ ﻣﻤ ﺎ ﻻ ﻳ ﺸﺘﺮﻳﻬﺎ ﺑﻨﻔ ﺴﻪ ﻟﺨ ﺴﺘﻬﺎ‪ ،‬ﺃﻭ ﻟﻐﻴ ﺮ ﺫﻟ ﻚ ﻳﺤﻨ ﺚ ﺑ ﺸﺮﺍء ﺍﻟﻮﻛﻴ ﻞ ﻛﻤ ﺎ ﻓ ﻲ‬
‫»ﺍﻟﻜﺎﻓﻲ«‪.‬‬
‫‪َ  =٢١٩‬ﻭ ْﺍﻟ ِﻛﺗَﺎﺑَﺔُ‪ .‬ﻓﻲ »ﻣﺠﻤﻊ ﺍﻟﻔﺘ ﺎﻭﻯ«)‪ :(٦‬ﺣﻠ ﻒ ﻻ ﻳﻜﺘ ﺐ ﻓ ﺄﻣﺮ ﻏﻴ ﺮﻩ‬
‫ﻓﻜﺘﺐ‬
‫ﻉ‬
‫ﺍﻹﻳ َﺩﺍ ُ‬ ‫ﻁ ﺔُ‪َ ،‬ﻭ ْ ِ‬‫ﺏ ْﺍﻟﻌَ ْﺑ ِﺩ َﻭﺍﻟ ﺫﱠ ْﺑ ُﺢ‪َ ،‬ﻭ ْﺍﻟﺑِﻧَ ﺎ ُء‪َ ،‬ﻭ ْﺍﻟ ِﺧﻳَﺎ َ‬ ‫ﺿ ْﺭ ُ‬ ‫‪َ =٢٢٠‬ﻭ َ‬
‫ﺿﻪُ‪َ ،‬ﻭ ْﺍﻟ ِﻛ ْﺳ َﻭﺓُ‪،‬‬
‫ﺿﺎ ُء ﺍﻟ ﱠﺩﻳ ِْﻥ َﻭﻗَ ْﺑ ُ‬‫ﺎﺭﺓ ُ َﻭﻗَ َ‬ ‫ﺎﺭﺓ ُ َﻭ ِﺍﻻ ْﺳ ﺗِﻌَ َ‬
‫ﻋ َ‬ ‫َﻭ ِﺍﻻ ْﺳ ﺗِﻳ َﺩﺍﻉُ‪َ ،‬ﻭ ْ ِ‬
‫ﺍﻹ َ‬
‫َﻭ ْﺍﻟ َﺣ ْﻣﻝُ‪،‬‬
‫ﻭﺍﻟﺤﺎﻟﻒ ﺳﻠﻄﺎﻥ ﻻ ﻳﻜﺘﺐ ﺑﻨﻔﺴﻪ ﻳﺤﻨﺚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻜﺘﺐ ﺑﻨﻔﺴﻪ ﻻ ﻳﺤﻨﺚ‪ ،‬ﻭﻫ ﻮ ﻣ ﺸﻜﻞ؛‬
‫ﻷﻧﻬ ﺎ ﻣ ﻦ ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﺘ ﻲ ﻳﺤﻨ ﺚ ﻓﻴﻬ ﺎ ﺑﻔﻌ ﻞ ﺍﻟﻤ ﺄﻣﻮﺭ ﺇﻻ ﺃﻥ‪ (٧)/‬ﻳﺤﻤ ﻞ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻧ ﻮﻯ‬
‫ﺍﻟﻤﺒﺎﺷﺮﺓ ﺑﻨﻔﺴﻪ)‪" (٨‬ﺍﻟﻐﺰﻱ")‪.(٩‬‬

‫)‪(١‬ﻓﻲ )ﺟـ( ﻭﺳﻴﻂ ﺍﻟﻮﺳﻴﻂ‪.‬‬

‫)‪(٢‬ﻟﻢ ﺃﺟﺪ ﻟﻪ ﺗﺮﺟﻤﺔ‪ ،‬ﻭﺭﺑﻤﺎ ﻳﻜ ﻮﻥ ﻟﻠﺴﺮﺧ ﺴﻲ ﺭﺿ ﻲ ﺍﻟ ﺪﻳﻦ‪ ،‬ﻟ ﻪ ﺛﻼﺛ ﺔ ﻛﺘ ﺐ ﺍﺳ ﻤﻬﺎ ﺍﻟﻤﺤ ﻴﻂ ﻛﺒﻴ ﺮ‬
‫ﻭﻭﺳﻂ ﻭﺻﻐﻴﺮ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٢٤/٧‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ /١٠٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ )‪/٥٥‬ﺏ (‬
‫)‪(٥‬ﺃﻱ‪ :‬ﺍﻟﺤﻤﻮﻱ‪.‬ﻓﻲ ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٣/١‬‬
‫)‪ »(٦‬ﻣﺠﻤﻊ ﺍﻟﻔﺘﺎﻭﻯ «‪ :‬ﻷﺣﻤﺪ ﺑﻦ ﷴ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪٥٢٢‬ﻫ ـ ‪ ،‬ﺟﻤ ﻊ ﻓﻴ ﻪ ﻣ ﻦ‬
‫ﻛﺘﺐ = = ﺍﻟﻌﻠﻤﺎء ﺍﻟﻌﻈﺎﻡ ﺃﻭﻟﻬﺎ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻭﺍﻟﺼﻐﺮﻯ ﻟﻠﺼﺪﺭ ﻭﻓﺘﺎﻭﻯ ﺃﺑﻰ ﺑﻜﺮ ﷴ ﺑ ﻦ‬
‫ﺍﻟﻔ ﻀﻞ ﺍﻟﺒﺨ ﺎﺭﻱ ﻭﻓﺘ ﺎﻭﻯ ﺍﻟ ﺸﻴﺦ ﷴ ﺑ ﻦ ﺍﻟﻮﻟﻴ ﺪ ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ ﻭﻓﺘ ﺎﻭﻯ ﺃﺑ ﻰ ﺍﻟﺤ ﺴﻦ ﺍﻟﺮﺳ ﺘﻐﻔﻨﻲ‬
‫ﻭﻓﺘ ﺎﻭﻯ ﻋﻄ ﺎء ﺑ ﻦ ﺣﻤ ﺰﺓ ﻭﺍﻟﻨ ﺎﻁﻔﻲ ﻭﻏﺮﻳ ﺐ ﺍﻟ ﺮﻭﺍﺓ ﻭﺍﻟﻤﻨﺘﻘ ﻰ ﻭﺍﻟ ﺸﺮﺡ ﺍﻟﻤﻨﺘ ﺴﺐ ﺑﺎﻟﺠ ﺼﺎﺹ‬
‫ﻭﻣﻠ ﺘﻘﻂ ﺃﺑ ﻲ ﺍﻟﻘﺎﺳ ﻢ ﻭﺗﺤﻔ ﺔ ﺍﻟﻔﻘﻬ ﺎء ﻭﺍﻟﻌﻼﺋ ﻲ ﻭﺑ ﺪﻳﻊ ﺍﻟ ﺪﻳﻦ ﻭﺟ ﺎﻣﻊ ﻅﻬﻴ ﺮ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺍﺧﺘ ﺼﺮﻩ ﻓ ﻲ‬
‫ﻛﺘﺎﺑﻪ‪ ) :‬ﺧﺰﺍﻧﺔ ﺍﻟﻔﺘﺎﻭﻯ ( ﺟﻤﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺠﻤﻊ ﻏﺮﺍﺋﺐ ﺍﻟﻤﺴﺎﺋﻞ ﺧﺎﻟﻴ ﺎ ﻣ ﻦ ﺍﻟﺘﻄﻮﻳ ﻞ‪ ،‬ﻭﻗ ﺪ ﺃﺷ ﺎﺭ‬
‫ﺍﻟﺰﺭﻛﻠﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻣﺨﻄ ﻮﻁ‪ .‬ﺍﻧﻈ ﺮ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٦٠٣/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ‬
‫‪.٢١٥/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١٤٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٢٣/٩‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٥٥/٣‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ‬
‫‪.١٤٤/٥‬‬
‫)‪(٩‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ) )‪/٥٥‬ﺏ (‪.‬‬

‫‪٣٢٤‬‬
‫ﻱ")‪ .(١‬ﻭﺟ ﻪ ﺍﻟﺤﻨ ﺚ ﺑ ﺎﻷﻣﺮ‬ ‫ﺏ ْﺍﻟﻌَ ْﺑ ِﺩ‪ .‬ﻭﻛﺬﺍ ﺍﻷﻣ ﺔ " َﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫‪َ  =٢٢٠‬ﻭ َ‬
‫ﺿ ْﺭ ُ‬
‫ﻓﻲ ﺿﺮﺏ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺭﺍﺟﻊ ﺇﻟﻴ ﻪ ﺑﺨ ﻼﻑ ﺿ ﺮﺏ ﺍﻟﻮﻟ ﺪ ﻭﺍﻟﺰﻭﺟ ﺔ‪ .‬ﻗﻴ ﻞ‪ :‬ﻧﻈﻴ ﺮ‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻈﻴﺮ ﺍﻟﻮﻟﺪ‪.‬‬
‫ﻗﺎﻝ ﻓﻲ »ﺍﻟﺒﺤﺮ«‪)) :‬ﻭﻳﻨﺒﻐﻲ ﺗﺮﺟﻴﺢ ﺍﻟﺜ ﺎﻧﻲ ﻟﻤ ﺎ ﻣ ﺮ ﻓ ﻲ ﺍﻟﻮﻟ ﺪ ﻭﺭﺟ ﺢ "ﺍﺑ ﻦ‬
‫)‪(٢‬‬
‫ﻭﻫﺒﺎﻥ"‬
‫‪.........................................................................................‬‬
‫ﺍﻷﻭﻝ؛ ﻷﻥ ﺍﻟﻨﻔﻊ ﻋﺎﺋﺪ ﺇﻟﻴﻪ ﻟﻄﺎﻋﺘﻬﺎ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻨﺚ ﻓﻨﻈﻴﺮ ﺍﻟﻌﺒﺪ ﻭﺇﻻ ﻓﻨﻈﻴ ﺮ ﺍﻟﻮﻟ ﺪ‪.‬‬
‫ﺼﻞ ﻫﺬﺍ ﻓﻲ ﺍﻟﻮﻟﺪ ﻟﻜﺎﻥ ﺣﺴﻨﺎ ً »ﻧﻬﺮ « ﻋ ﻦ »ﺍﻟﻘﻨﻴ ﺔ«(()‪.(٤‬‬ ‫)‪(٣‬‬
‫ﻗﺎﻝ "ﺑﺪﻳﻊ ﺍﻟﺪﻳﻦ" ‪ :‬ﻭﻟﻮ ﻓ ﱠ‬
‫ﻱ")‪.(٥‬‬‫ﻭﺃﻗﺮﻩ "ﺍﻟ َﺤ َﻤ ِﻮ ّ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻓﻴﻪ ﻧﻈﺮ ﻅﺎﻫﺮ؛ ﺇﺫ ﺿﺮﺏ ﺍﻟﻮﻟ ﺪ ﺑ ﺪﻭﻥ ﺍﻟﺠﻨﺎﻳ ﺔ ﻻ ﻳﺠ ﻮﺯ ﺑﻜﻮﻧ ﻪ ﺣﻴﻨﺌ ﺬ‬
‫)‪(٦‬‬
‫ﻣﺤﺾ ﻅﻠﻢ‪ ،‬ﺑﺨﻼﻑ ﺿﺮﺏ ﺍﻟﺰﻭﺟﺔ؛ ﻟﺘﺼﺮﻳﺤﻬﻢ ﺑﺄﻥ ﻟﻪ ﺿﺮﺑﻬﺎ ﻋﻠﻰ ﺗ ﺮﻙ ﺍﻟﺰﻳﻨ ﺔ‬
‫ﻣﻊ ﺃﻥ ﺗﺮﻙ ﺍﻟﺰﻳﻨﺔ‬
‫‪.........................................................................................‬‬

‫)‪(١‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ‪.٣٣٤/٢‬‬

‫)‪"(٢‬ﺍﺑ ﻦ ﻭﻫﺒ ﺎﻥ"‪ :‬ﻫ ﻮ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻭﻫﺒ ﺎﻥ ﺃﺑ ﻮ ﷴ ﺍﻟﺪﻣ ﺸﻘﻲ ﺍﻟﺤﻨﻔﻲ‪،‬ﻓﻘﻴ ﻪ‪،‬ﻣﻘﺮﺉ‪،‬‬
‫ﻓﺎﺿ ﻞ‪،‬ﺃﺩﻳﺐ ﻗ ﺎﻝ ﺍﺑ ﻦ ﺣﺠ ﺮ ﻓ ﻲ ﺍﻟ ﺪﺭﺭ ﺍﻟﻜﺎﻣﻨ ﺔ‪:‬ﺗﻤﻬ ﺮ ﻭﺗﻤﻴ ﺰ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ ﻭﺍﻟﻌﺮﺑﻴ ﺔ ﻭﺍﻟﻘ ﺮﺍءﺍﺕ‬
‫ﻭﺍﻷﺩﺏ‪ = = ،‬ﻭﺩﺭﺱ ﻭﺃﻓﺘ ﻰ ﻭﻭﻟ ﻰ ﻗ ﻀﺎﺓ ﺣﻤ ﺎﻩ‪،‬ﻣﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪)) :‬ﻣﻨﻈﻮﻣ ﺔ ﻗﻴ ﺪ ﺍﻟ ﺸﺮﺍﺋﺪ ﻭﻧﻈ ﻢ‬
‫ﺍﻟﻔﺮﺍﺋﺪ(( ﻭ))ﻋﻘﺪ ﺍﻟﻘﻼﺋﺪ ﻓﻲ ﺣﻞ ﻗﻴﺪ ﺍﻟﺸﺮﺍﺋﺪ (( ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔﻲ ))ﻭﻧﻬﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ ﻓﻲ‬
‫ﺃﻭﺯﺍﻥ ﺍﻷﺷﻌﺎﺭ((‪ .‬ﻳﻨﻈﺮ‪:‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﻻﺑﻦ ﺣﺠﺮ ‪ ،٤٢٣/٤‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.٢٢١/٦‬‬
‫)‪"(٣‬ﺑﺪﻳﻊ ﺍﻟﺪﻳﻦ"‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜ ﺮ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﻮﻫ ﺎﺏ ﺍﻟﻘُﺰَ ﻳﻨ ﻲ ) ﺑ ﻀﻢ ﺍﻟﻘ ﺎﻑ ﻭﻓ ﺘﺢ ﺍﻟ ﺰﺍﻱ ( ﻓﺨ ﺮ‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﺤﻨﻔﻲ ﺃﺳﺘﺎﺫ ﻣﺨﺘﺎﺭ ﺍﻟﺰﺍﻫﺪﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٩٤‬ﻫ ـ ﻛ ﺎﻥ ﻣﻘﻴﻤ ﺎ ﺑ ﺴﻴﻮﺍﺱ‪ ،‬ﺻ ﻨﻒ ﺍﻟﺒﺤ ﺮ‬
‫ﺍﻟﻤﺤﻴﻂ ﺍﻟﻤﺴﻤﻰ ﺑﻤﻨﻴﺔ ﺍﻟﻔﻘﻬﺎء‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.١١٦/١‬‬
‫)‪(٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٧٨/٤‬‬
‫)‪(٥‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٤/٢‬‬
‫ﻪﻠﻟﺍﺍ ﺗﻌ ﺎﻟﻰ ﺃﻣ ﺮ ﺑﺘﺄﺩﻳ ﺐ‬
‫ﻷﻥ ّ‬‫ﻟﻠﺰﻭﺝ ﺗﺄﺩﻳﺐ ﺯﻭﺟﺘﻪ ﻋﻨﺪ ﻋﺼﻴﺎﻧﻬﺎ ﺃﻣﺮﻩ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻻ ﺑﺎﻟﻤﻌﺼﻴﺔ‪ّ ،‬‬ ‫)‪ّ (٦‬‬
‫ﻁﺎﻋﺘﻬﻦ‪،‬ﻭﻳﺠ ﺐ ﻓ ﻲ ﺿ ﺮﺏ ّ‬
‫ﺍﻟﺰﻭﺟ ﺔ ﻟﻠﻨّ ﺸﻮﺯ ﺃﻭ ﻟﻐﻴ ﺮﻩ‪ :‬ﺃﻥ‬ ‫ّ‬ ‫ﺍﻟﻨّﺴﺎء ﺑﺎﻟﻬﺠﺮ ﻭﺍﻟﻀّﺮﺏ ﻋﻨ ﺪ ﻋ ﺪﻡ‬
‫ﻳﻜﻮﻥ ﺍﻟﻀّﺮﺏ ﻏﻴ ﺮ ﻣﺒ ّﺮﺡ‪ ،‬ﻭﻻ ُﻣ ﺪ ٍْﻡ‪ ،‬ﻭﺃﻥ ﻳﺘ ﻮﻗّﻰ ﺍﻟﻮﺟ ﻪ‪ ،‬ﻭﺍﻷﻣ ﺎﻛﻦ ﺍﻟﻤﺨﻴﻔ ﺔ‪ ،‬ﻭﻻ ﻳ ﻀﺮﺑﻬﺎ ﺇﻻّ‬
‫ﺼﻼﺓ‪ .‬ﻭﻗ ﺪ ﺫﻛ ﺮ‬ ‫ﻪﻠﻟﺍﺍ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬ ﺎء‪ ،‬ﻛﺘ ﺮﻙ ﺍﻟ ّ‬
‫ﻟﺤﻖ ّ‬‫ﻟﻤﺎ ﻳﺘﻌﻠّﻖ ﺑﺤﻘّﻪ ﻛﺎﻟﻨّﺸﻮﺯ‪ ،‬ﻓﻼ ﻳﻀﺮﺑﻬﺎ ّ‬
‫ﺍﻟﺤﻨﻔﻴّﺔ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻳﺠﻮﺯ ﻓﻴﻬ ﺎ ﻟﻠ ّﺰﻭﺝ ﺗﺄﺩﻳ ﺐ ﺯﻭﺟﺘ ﻪ ﺑﺎﻟ ﻀّﺮﺏ‪ ،‬ﻣﻨﻬ ﺎ‪:‬ﺗ ﺮﻙ ّ‬
‫ﺍﻟﺰﻳﻨ ﺔ ﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺼﻼﺓ‪ ،‬ﻭﻣﻨﻬ ﺎ‪:‬‬ ‫ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮﻙ ﺍﻹﺟﺎﺑﺔ ﺇﺫﺍ ﺩﻋﺎﻫﺎ ﺇﻟﻰ ﺍﻟﻔﺮﺍﺵ ﻭﻫﻲ ﻁﺎﻫﺮﺓ‪،‬ﻭﻣﻨﻬ ﺎ‪ :‬ﺗ ﺮﻙ ﺍﻟ ّ‬ ‫ّ‬
‫ﺍﻟﺨ ﺮﻭﺝ ﻣ ﻦ ﺍﻟﺒﻴ ﺖ ﺑﻐﻴ ﺮ ﺇﺫﻧ ﻪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،١٦٣/٤‬‬
‫ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،٦١١/١‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ‬
‫ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٧٧/٤‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،٧٩/٧‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ‬
‫ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٢٣٩/٣‬ﻓﺘ ﺎﻭﻯ ﺍﻟﺮﻣﻠ ﻲ ‪ ،١٩٩/٣‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ‬
‫ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪ ،٣٧٨/٨‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.٢١٠/٥‬‬

‫‪٣٢٥‬‬
‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺠﻨﺎﻳﺔ ﻓﻲ ﺷﻲء‪ ،‬ﻓﺎﻥ ﻗﻠﺖ‪ :‬ﺍﻟﻮﻟﺪ ﻳﻀﺮﺏ ﺃﻳﻀﺎ ً ﻭﺇﻥ ﻟﻢ ﻳﺠﻦ ﺃﻻ ﺗﺮﻯ ﺇﻟ ﻰ ﻣ ﺎ‬
‫ﺻﺮﺣﻮﺍ ﺑﻪ ﻣﻦ ﺃﻧﻪ ﻳﻀﺮﺏ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟ ﺼﻼﺓ ﺇﺫﺍ ﺑﻠ ﻎ ﻋ ﺸﺮﺍ ً)‪(١‬؟! ﻗﻠ ﺖ‪ :‬ﻫ ﺬﺍ ﺇﻧﻤ ﺎ ﻳ ﺘﻢ‬
‫ﺃﻥ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻮﻟﺪ ﻣﺎ ﻳﻌﻢ ﺍﻟﺼﻐﻴﺮ ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ ﺇﻻ ﻓﻲ ﺧﺼﻮﺹ ﺍﻟﻜﺒﻴﺮ‪.‬‬
‫‪........................................................................................‬‬
‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﺍﻟﻬﺪﻡ‪ ،‬ﻭﺍﻟﻘﻄﻊ‪ ،‬ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﻟﺸﺮﻛﺔ ]ﻛﻤﺎ[ ﻓﻲ »ﻣﻨﻈﻮﻣﺔ ﺍﺑ ﻦ‪/‬‬
‫)‪(١‬‬
‫ﻭﻫﺒﺎﻥ«)‪ (٤‬ﻭﺍﻟﻮﻟﺪ ﺍﻟﺼﻐﻴﺮ ﻓﻲ ﺭﺃﻱ "ﻗﺎﺿ ﻲ ﺧ ﺎﻥ" ﻭﺗ ﺴﻠﻴﻢ ﺍﻟ ﺸﻔﻌﺔ)‪ (٥‬ﻭﺍﻹﺫﻥ‬

‫ﺼﻼﺓ ﻋﻠ ﻰ‬ ‫ﺼﻼﺓ‪ ،‬ﻓ ﻼ ﺗﺠ ﺐ ﺍﻟ ّ‬ ‫ﺃﻥ ﺍﻟﺒﻠﻮﻍ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﻭﺟﻮﺏ ﺍﻟ ّ‬ ‫)‪(١‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ّ‬
‫ﻲ ﺣﺘّﻰ ﻳﺒﻠﻎ‪ ،‬ﻟﻠﺨﺒﺮ ﺍﻵﺗﻲ‪ ،‬ﻭﻷﻧﻬﺎ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴّﺔ‪ ،‬ﻓﻠﻢ ﺗﻠﺰﻣﻪ ﻛﺎﻟﺤ ّﺞ‪ ،‬ﻟﻜﻦ ﻋﻠﻰ ﻭﻟﻴّﻪ ﺃﻥ ﻳﺄﻣﺮﻩ‬ ‫ّ‬ ‫ﺼﺒ ّ‬‫ﺍﻟ ّ‬
‫ﺼﻼﺓ ﺇﺫﺍ ﺑﻠﻎ ﺳﺒﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻳ ﻀﺮﺑﻪ ﻋﻠ ﻰ ﺗﺮﻛﻬ ﺎ ﺇﺫﺍ ﺑﻠ ﻎ ﻋ ﺸﺮ ﺳ ﻨﻮﺍﺕ‪ ،‬ﻟﺤ ﺪﻳﺚ ﻋﻤ ﺮﻭ ﺑ ﻦ‬ ‫ﺑﺎﻟ ّ‬
‫َ‬ ‫َ‬
‫ﺼﻼﺓِ َﻭ ُﻫ ْﻢ ﺃ ْﺑﻨَ ﺎ ُء َ‬
‫ﺳ ﺒ ِْﻊ ِﺳ ﻨِﻴﻦَ ‪،‬‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﻲ ﷺ ﻗ ﺎﻝ‪ُ } :‬ﻣ ُﺮﻭﺍ ﺃ ْﻭﻻﺩَﻛ ْﻢ ﺑِﺎﻟ ﱠ‬ ‫ّ‬ ‫ّ‬
‫ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟ ﺪّﻩ‪ ،‬ﺃﻥ ﺍﻟﻨﺒ ّ‬
‫ﺎﺟ ِﻊ {‪ .‬ﺃﺧﺮﺟ ﻪ ﺍﻟﺘﺮﻣ ﺬﻱ )‪(٤٠٧‬‬ ‫ﻀ ِ‬ ‫ﻋ ْﺸ ٍﺮ‪َ ،‬ﻭﻓَ ِ ّﺮﻗُ ﻮﺍ ﺑَ ْﻴ ﻨَ ُﻬ ْﻢ ﻓِ ﻲ ْﺍﻟ َﻤ َ‬‫ﻋﻠَ ْﻴ َﻬﺎ َﻭ ُﻫ ْﻢ ﺃ َ ْﺑﻨَﺎ ُء َ‬
‫َﻭﺍﺿ ِْﺮﺑُﻮ ُﻫ ْﻢ َ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﻣﺎ ﺟﺎء ﻣﺘﻰ ﻳﺆﻣﺮ ﺍﻟﺼﺒﻲ ﺑﺎﻟ ﺼﻼﺓ‪ ،‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ )‪ (٤٩٤‬ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺑ ﺎﺏ ﻣﺘ ﻰ‬
‫ﻳﺆﻣﺮ ﺍﻟﻐ ﻼﻡ ﺑﺎﻟ ﺼﻼﺓ ﻣ ﻦ ﺣ ﺪﻳﺚ ﺳ ﺒﺮﺓ ﺑ ﻦ ﻣﻌﺒ ﺪ ﺍﻟﺠﻬﻨﻲ‪،‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ )‪ (٤٩٥‬ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺑ ﺎﺏ‬
‫ﻣﺘﻰ ﻳﺆﻣﺮ ﺍﻟﻐﻼﻡ ﺑﺎﻟﺼﻼﺓ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪.‬‬
‫ﺸﺎﻓﻌﻴّﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ‪ -‬ﺍﻷﻣﺮ ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ ﻋﻠ ﻰ ﺍﻟﻮﺟ ﻮﺏ‪،‬‬ ‫ﻭﻗﺪ ﺣﻤﻞ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ‪ -‬ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟ ّ‬
‫ﻭﺣﻤﻠﻪ ﺍﻟﻤﺎﻟﻜﻴّﺔ ﻋﻠﻰ ﺍﻟﻨّﺪﺏ‪.‬‬
‫ﺴﻮﻁ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺠ ﺎﻭﺯ‬ ‫ﺄﻥ ﺍﻟ ﻀّﺮﺏ ﻳﻜ ﻮﻥ ﺑﺎﻟﻴ ﺪ ﻻ ﺑﻐﻴﺮﻫ ﺎ ﻛﺎﻟﻌ ﺼﺎ ﻭﺍﻟ ّ‬ ‫ﻭﻗ ﺪ ﺻ ّﺮﺡ ﺍﻟﺤﻨﻔﻴّ ﺔ ﺑ ّ‬
‫ﺍﻟﺜّﻼﺙ‪.‬‬
‫ﻲ‪)) :‬ﻭﻻ ﻳﺤ ﺪّ ﺑﻌ ﺪﺩ ﻛﺜﻼﺛ ﺔ‬ ‫ﺸﻴﺦ ﺍﻟﺪّﺳ ﻮﻗ ّ‬ ‫ﻭﻳﻔﻬ ﻢ ﻣ ﻦ ﻛ ﻼﻡ ﺍﻟﻤﺎﻟﻜﻴّ ﺔ ﺟ ﻮﺍﺯﻩ ﺑﻐﻴ ﺮ ﺍﻟﻴ ﺪ‪ ،‬ﻗ ﺎﻝ ﺍﻟ ّ‬
‫ﺼﺒﻴﺎﻥ((‪.‬ﻭﺍﻟﻀﺮﺏ ﻋﻨﺪﻫﻢ ﻳﻜﻮﻥ ﻣﺆﻟﻤ ﺎ ً ﻏﻴ ﺮ ﻣﺒ ّﺮﺡ ﺇﻥ ﻅ ّﻦ‬ ‫ﺃﺳﻮﺍﻁ ﺑﻞ ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻝ ﺍﻟ ّ‬
‫ﺇﻓﺎﺩﺗﻪ ﻭﺇﻻّ ﻓﻼ‪.‬‬
‫ﺴﺒﻊ ﻭﺍﻷﻣ ﺮ‬ ‫ﺃﻥ ﻭﺟ ﻮﺏ ﺍﻷﻣ ﺮ ﺑﻬ ﺎ ﻳﻜ ﻮﻥ ﺑﻌ ﺪ ﺍﺳ ﺘﻜﻤﺎﻝ ﺍﻟ ّ‬ ‫ﻭﻗ ﺪ ﺫﻫ ﺐ ﺍﻟﺤﻨﻔﻴّ ﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺇﻟ ﻰ ّ‬
‫ّ‬
‫ﺑﺎﻟﻀّﺮﺏ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻌﺸﺮ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻓﻲ ّﺃﻭﻝ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺑﺎﻟﻀّﺮﺏ ﻓﻲ ّﺃﻭﻝ ﺍﻟﺤﺎﺩﻳ ﺔ ﻋ ﺸﺮﺓ‪.‬‬
‫ﺴﺒﻊ ﻭﺍﻟﻀّﺮﺏ ﻋﻨﺪ ﺍﻟﺪّﺧﻮﻝ ﻓﻲ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴّﺔ‪ :‬ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻟﺪّﺧﻮﻝ ﻓﻲ ﺍﻟ ّ‬
‫ﻲ ﺍﻟﺨﻄﻴ ﺐ‪:‬‬ ‫ّ‬ ‫ّ‬
‫ﺸﺎﻓﻌﻴّﺔ‪ :‬ﻳﻀﺮﺏ ﻓﻲ ﺃﺛﻨﺎء ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻟﻮ ﻋﻘﺐ ﺍﺳ ﺘﻜﻤﺎﻝ ﺍﻟﺘ ﺴﻊ‪ .‬ﻗ ﺎﻝ ﺍﻟ ﺸﺮﺑﻴﻨ ّ‬ ‫ﻭﻗﺎﻝ ﺍﻟ ّ‬
‫ﻷﻥ ﺫﻟ ﻚ ﻣﻈﻨّ ﺔ ﺍﻟﺒﻠ ﻮﻍ((‪ .‬ﻭﺃ ّﻣ ﺎ‬ ‫ﻱ‪ ،‬ﻭﺟﺰﻡ ﺑﻪ ﺍﺑﻦ ﺍﻟﻤﻘﺮﻱ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺍﻋﺘﻤ ﺎﺩﻩ؛ ّ‬ ‫))ﻭﺻ ّﺤﺤﻪ ﺍﻹﺳﻨﻮ ّ‬
‫ﺴﺒﻊ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬ ‫ﺍﻷﻣ ﺮ ﺑﻬ ﺎ ﻓ ﻼ ﻳﻜ ﻮﻥ ﺇﻻّ ﺑﻌ ﺪ ﺗﻤ ﺎﻡ ﺍﻟ ّ‬
‫‪ ،٣١٠/٧‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٧٨/٤‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ‬
‫‪ ،١٩١/١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٥٧/٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،١٢/٣‬ﻣﻐﻨ ﻲ‬
‫ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٣١٣/١‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٣٥٧/١‬ﺍﻟﻔﺘ ﺎﻭﻯ‬
‫ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪.٩/٢‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٢٧٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪»(٤‬ﻣﻨﻈﻮﻣ ﺔ ﺍﺑ ﻦ ﻭﻫﺒ ﺎﻥ«‪ :‬ﻟﻺﻣ ﺎﻡ ﻋﺒ ﺪ ﺍﻟ ﺮﺣﻤﻦ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻭﻫﺒ ﺎﻥ ﺃﺑ ﻮ ﷴ ﺍﻟﺪﻣ ﺸﻘﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪،‬ﻓﻘﻴﻪ‪،‬ﻣﻘﺮﺉ‪ ،‬ﻓﺎﺿ ﻞ‪،‬ﺃﺩﻳﺐ‪،‬ﺍﻟﻤﺘﻮﻓﻰ ‪٧٦٢‬ﻫ ـ‪ .‬ﺷ ﺮﺣﻬﺎ ﻗﺎﺿ ﻲ ﺍﻟﻘ ﻀﺎﺓ ﻋﺒ ﺪ ﺍﻟﺒ ﺮ ﺑ ﻦ ﷴ‪،‬‬
‫ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺎﺑﻦ ﺍﻟ ﺸﺤﻨﺔ ﺍﻟﺤﻠﺒ ﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٩٢١‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪ ،١٨٦٥/٢‬ﺇﻳ ﻀﺎﺡ ﺍﻟﻤﻜﻨ ﻮﻥ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٣١١/١‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪ ،٧٧/٥‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﻻﺑﻦ ﺣﺠﺮ ‪ ،٤٢٣/٤‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٢٢١/٦‬‬
‫)‪(٥‬ﺃﻱ‪ :‬ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺴﻠﻢ ﺍﻟﺸﻔﻌﺔ ﻓﺴﻜﺖ ﻭﻟﻢ ﻳﺨﺎﺻﻢ ﺣﺘﻰ ﺑﻄﻠﺖ ﺍﻟﺸﻔﻌﺔ ﻻ ﻳﺤﻨﺚ ﻓﻲ ﻳﻤﻴﻨﻪ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٨/٢‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬

‫‪٣٢٦‬‬
 ‫ﻛﻤﺎ ﻓﻲ‪:‬‬
‫‪.........................................................................................‬‬
‫»ﺍﻟﺨﺎﻧﻴ ﺔ«)‪ ،(٢‬ﻭﺍﻟﻨﻔﻘ ﺔ ﻛﻤ ﺎ ﻓ ﻲ‪" :‬ﺍﻹﺳ ﺒﻴﺠﺎﺑﻲ"‪ ،‬ﻭﺍﻟﻮﻗ ﻒ ﻭﺍﻷﺿ ﺤﻴﺔ ﻭﺍﻟﺤ ﺒﺲ‬
‫ﻭﺍﻟﺘﻌﺰﻳﺮ)‪ (٣‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ ﻓﻲ ﺍﻟﺤ ﺞ ﻛ ﺬﻟﻚ ﻛﻤ ﺎ ﻓ ﻲ‬
‫)‪(٥‬‬
‫ِﺤﻨَﺔ"‪ ،‬ﻭﻣﻨ ﻪ ﺍﻟﻮﺻ ﻴﺔ ﻛﻤ ﺎ ﻓ ﻲ »ﺍﻟﻔ ﺘﺢ«‬‫»ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﻭﻫﺒﺎﻥ«)‪" (٤‬ﻻﺑ ﻦ ﺍﻟ ّ‬
‫ﺸ ْ‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺤﻮﺍﻟﺔ)‪،(٦‬‬

‫ﺸ ْﻔﻌﺔ‪ :‬ﺑ ﻀﻢ ﺍﻟ ﺸﻴﻦ ﻭﺳ ﻜﻮﻥ ﺍﻟﻔ ﺎء ﺍﺳ ﻢ ﻣ ﺼﺪﺭ ﺑﻤﻌﻨ ﻰ ﺍﻟﺘﻤﻠ ﻚ‪ ،‬ﻭﺗ ﺄﺗﻲ ﺃﻳ ﻀﺎ ً ﺍﺳ ﻤﺎ ً ﻟﻠﻤﻠ ﻚ‬ ‫ﻭﺍﻟ ُ‬
‫ﺍﻟﻤﺸﻔﻮﻉ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﻴﻮﻣﻲ‪ .‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺸﻔﻊ ﺍﻟﺬﻱ ﻫﻮ ﺿﺪ ﺍﻟﻮﺗﺮ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺿﻢ ﻋﺪﺩ ﺇﻟ ﻰ ﻋ ﺪﺩ‬
‫ﺃﻭ ﺷﻲء ﺇﻟﻰ ﺷﻲء‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺷﻔﻊ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﺷﻔﻌﺎ ً ﺇﺫﺍ ﻛﺎﻥ ﻓﺮﺩﺍ ً ﻓﺼﺎﺭ ﻟ ﻪ ﺛﺎﻧﻴ ﺎً‪ ،‬ﻭﺷ ﻔﻊ ﺍﻟ ﺸﻲء‬
‫ﺷﻔﻌﺎ ً ﺿﻢ ﻣﺜﻠﻪ ﺇﻟﻴﻪ ﻭﺟﻌﻠﻪ ﺯﻭﺟﺎ ً‪ .‬ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻋﺮﻓﻬ ﺎ ﺍﻟﻔﻘﻬ ﺎء ﺑﺄﻧﻬ ﺎ‪ " :‬ﺗﻤﻠﻴ ﻚ ﺍﻟﺒﻘﻌ ﺔ ﺟﺒ ﺮﺍ ً‬
‫ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ ﺑﻤﺎ ﻗﺎﻡ ﻋﻠﻴﻪ‪ .‬ﺃﻭ ﻫ ﻲ ﺣ ﻖ ﺗﻤﻠ ﻚ ﻗﻬ ﺮﻱ ﻳﺜﺒ ﺖ ﻟﻠ ﺸﺮﻳﻚ ﺍﻟﻘ ﺪﻳﻢ ﻋﻠ ﻰ ﺍﻟﺤ ﺎﺩﺙ ﻓﻴﻤ ﺎ‬
‫ﻣﻠ ﻚ ﺑﻌ ﻮﺽ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺗﻜﻤﻠ ﺔ ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٦٩/٩‬ﻣﺠﻤ ﻊ ﺍﻷﻧﻬ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﻣﻠﺘﻘ ﻰ‬
‫ﺍﻷﺑﺤ ﺮ ﻟﻤﺤﻤ ﺪ ﺷ ﻴﺨﻲ ﺯﺍﺩﻩ ‪ ،٤٧١/٢‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪،٢١٦/٦‬‬
‫ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٣٦٧/٧‬ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ٣١٠/٥‬ﺣﺎﺷﻴﺔ ﺍﻟﻌ ﺪﻭﻱ ﻋﻠ ﻰ ﺷ ﺮﺡ‬
‫ﻛﻔﺎﻳ ﺔ ﺍﻟﻄﺎﻟ ﺐ ﺍﻟﺮﺑ ﺎﻧﻲ ‪ ،٢٥٠/٢‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ‪ ،٣٧٢/٣‬ﻧﻬﺎﻳ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ‪ ،١٩٤/٥‬ﺣﺎﺷ ﻴﺘﺎ‬
‫ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ ‪ ،٤٤/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،١٧٨/٥‬‬
‫ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٥٠/٦‬‬
‫)‪(١‬ﺃﻱ‪ :‬ﻟﻮ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺄﺫﻥ ﻟﻌﺒﺪﻩ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺮﺁﻩ ﻳﺒﻴﻊ ﻭﻳ ﺸﺘﺮﻱ ﻓ ﺴﻜﺖ ﻻ ﻳﺤﻨ ﺚ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻓﺘ ﺎﻭﻯ‬
‫ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٨/٢‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫)‪(٢‬ﺍﻟﻤﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﺼ َﺮﻩُ؛‬ ‫ﻋ ﱠﺰ َﺭ ِﻣﻦ ْﺍﻟﻌَ ْﺰ ِﺭ‪َ ،‬ﻭ ُﻫ َﻮ ﺍﻟ ﱠﺮﺩﱡ َﻭ ْﺍﻟ َﻤ ْﻨ ُﻊ‪َ ،‬ﻭﻳُﻘَ ﺎ ُﻝ‪َ :‬‬
‫ﻋ ﱠﺰ َﺭ ﺃ َ َﺧ ﺎﻩُ ﺑِ َﻤ ْﻌﻨَ ﻰ‪ :‬ﻧَ َ‬ ‫ﺼﺪَ ُﺭ َ‬ ‫ﻳﺮ ﻟُﻐَﺔً‪َ :‬ﻣ ْ‬ ‫)‪(٣‬ﺍﻟﺘ ﱠ ْﻌ ِﺰ ُ‬
‫ﻋﺪ ﱠُﻭﻩُ ِﻣ ْﻦ ﺃ َ ْﻥ ﻳُﺆْ ِﺫﻳَﻪُ‪.‬‬
‫ِﻷَﻧﱠﻪُ َﻣﻨَ َﻊ َ‬
‫ﺍﺻﻄﻼﺣﺎ ً‪:‬ﻋﻘﻮﺑﺔ ﻏﻴﺮ ﻣﻘﺪﺭﺓ ﺷ ﺮﻋﺎً‪،‬ﺗﺠﺐ ﺣﻘ ﺎ ً ﻪﻠﻟ‪ ،‬ﺃﻭ ﺁﺩﻣ ﻲ‪ ،‬ﻓ ﻲ ﻛ ﻞ ﻣﻌ ﺼﻴﺔ ﻟ ﻴﺲ ﻓﻴﻬ ﺎ ﺣ ﺪ‬
‫ﻭﻻ ﻛﻔﺎﺭﺓ َ ﻏﺎﻟﺒﺎ ً‪ .‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٥٦١/٤‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢٠٨/٣‬ﺗﺒ ﺼﺮﺓ ﺍﻟﺤﻜ ﺎﻡ ﻻﺑ ﻦ ﻓﺮﺣ ﻮﻥ ‪ ،٢٨٨/٢‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ‬
‫ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ ‪ ،٥٢٢/٥‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٤٩/٩‬‬
‫)‪»(٤‬ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﻭﻫﺒﺎﻥ«‪ :‬ﺷﺮﺣﻬﺎ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻋﺒﺪ ﺍﻟﺒﺮ ﺑﻦ ﷴ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟ ﺸﺤﻨﺔ‬
‫ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳ ﻨﺔ ‪٩٢١‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ ﺷ ﺮﺡ ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻧ ﻪ ﻗ ﺪ ﺃﻟﺤ ﻖ ﻓﻴ ﻪ ﻓﺮﻭﻋ ﺎ ً ﻏﺮﻳﺒ ﺔ ﻏﻴ ﺮ ﻣ ﺎ‬
‫ﻋﺴﺮ ﻓﻬﻤﻪ ﻣﻦ ﺑﻌﺾ ﺃﺑﻴﺎﺗﻪ‪ ،‬ﻭﺳﻤﺎﻩ‪ :‬ﺗﻔﺼﻴﻞ ﻋﻘﺪ ﺍﻟﻔﻮﺍﺋﺪ ﺑﺘﻜﻤﻴﻞ ﻗﻴﺪ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻳ ﺰﺍﻝ‬
‫ﻣﺨﻄﻮﻁﺎ‪ ،‬ﺗﻮﺟ ﺪ ﻧ ﺴﺨﺔ ﻣﺨﻄﻮﻁ ﺔ ﻣﻨ ﻪ ﻓ ﻲ ﻣﻜﺘﺒ ﺔ ﺍﻷﺳ ﺪ ﺍﻟﻮﻁﻨﻴ ﺔ ﺑﺪﻣ ﺸﻖ ﺑ ﺮﻗﻢ‪.( ١٥١٢٧ ) :‬‬
‫ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢٧٣/٣‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٦٥/٢‬ﺇﻳ ﻀﺎﺡ ﺍﻟﻤﻜﻨ ﻮﻥ‬
‫ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،٣١١/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٧٧/٥‬‬
‫)‪(٥‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٢٠٥/٥‬‬
‫)‪(٦‬ﺍﻟﺤﻮﺍﻟﺔ‪ :‬ﻟﻐﺔ‪ :‬ﻣﻦ ﺣﺎﻝ ﺍﻟﺸﻲء ﺣﻮﻻً ﻭ َﺣﺆُﻭﻻً‪ :‬ﺗﺤﻮﻝ‪ .‬ﻭﺗﺤﻮﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻧﺘﻘ ﻞ ﻋﻨ ﻪ‪.‬ﺍﺻ ﻄﻼﺣﺎ ً‪:‬‬
‫ﻧﻘﻞ ﺍﻟﺪﻳﻦ ﻣﻦ ﺫﻣﺔ ﺇﻟﻰ ﺫﻣﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٣٤٠/٦‬ﺍﻟﺘ ﺎﺝ‬
‫ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٢١/٧‬ﺷ ﺮﺡ ﺣ ﺪﻭﺩ ﺍﺑ ﻦ ﻋﺮﻓ ﺔ ‪ ،/ ٣١٦/‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ‬
‫ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،١٨٩/٣‬ﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ ﺍﻟﻨﻬ ﻰ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﺘﻬ ﻰ ﻟﻠﺮﺣﻴﺒ ﺎﻧﻲ ‪،٣٢٤/٣‬‬

‫‪٣٢٧‬‬
 ‫‪.........................................................................................‬‬
‫ﻭﺍﻟﻜﻔﺎﻟﺔ)‪ ،(١‬ﻭﺍﻟﻘﻀﺎء)‪ ،(٢‬ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ)‪.......................................... ،(٣‬‬

‫‪.........................................................................................‬‬
‫ﻭﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ :(٤‬ﺃﻥ ﻣﻨﻪ ﺍﻟﺘﻮﻟﻴﺔ)‪ (٥‬ﻓﻠﻮ ﺣﻠﻒ ﻻ ﻳ ﻮﻟﻲ ﺷﺨ ﺼﺎ ً ﻓﻔ ﻮﺽ ﺇﻟ ﻰ ﻣ ﻦ ﻳﻔﻌ ﻞ‬

‫ﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ‪.١٦٧٩ /٤‬‬

‫)‪(١‬ﺍﻟﻜﻔﺎﻟﺔ‪ :‬ﻟﻐﺔ‪ :‬ﻣﻦ َﻛﻔَ َﻞ ﺍﻟﻤﺎﻝ‪ :‬ﺿﻤﻨﻪ‪.‬‬
‫ﺍﺻﻄﻼﺣﺎ ً‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺗﻌﺮﻳﻔﻬﺎ‪.‬ﻋﺮﻓﻬﺎ ﺟﻤﻬﻮﺭ ﺍﻟﺤﻨﻔﻴﺔ ﺑﺄﻧﻬﺎ‪ :‬ﺿﻢ ﺫﻣﺔ ﺍﻟﻜﻔﻴﻞ ﺇﻟ ﻰ ﺫﻣ ﺔ‬
‫ﺍﻷﺻﻴﻞ ﻓﻲ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻨﻔﺲ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﻋﻴﻦ‪ – .‬ﻭﻳﺮﻯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‬
‫ﺃﻥ ﺍﻟﻜﻔﺎﻟﺔ ﻫﻲ‪ :‬ﺃﻥ ﻳﻠﺘ ﺰﻡ ﺍﻟﺮﺷ ﻴﺪ ﺑﺈﺣ ﻀﺎﺭ ﺑ ﺪﻥ ﻣ ﻦ ﻳﻠ ﺰﻡ ﺣ ﻀﻮﺭﻩ ﻓ ﻲ ﻣﺠﻠ ﺲ ﺍﻟﺤ ﺎﻛﻢ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ‪ ،١٨١١/٥‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٢٨١/٥‬ﻭﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٣٢٩/٣‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ‪ ،٢٣٥/٢‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٨٩/٥‬‬
‫)‪(٢‬ﺍﻟﻘﻀﺎء‪ :‬ﻣﻦ ﻣﻌ ﺎﻧﻲ ﺍﻟﻘ ﻀﺎء ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﺍﻟﺤﻜ ﻢ‪ ،‬ﻭﺃﺻ ﻠﻪ ﺍﻟﻘﻄ ﻊ ﻭﺍﻟﻔ ﺼﻞ‪ ،‬ﻭﻳ ﺄﺗﻲ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﻋﻠ ﻰ‬
‫ﻖ ﻭﺍﻟﻌﻤ ﻞ‪ ،‬ﻭﺍﻹﺑ ﻼﻍ‬ ‫ﻭﺟ ﻮﻩ ﻣﺮﺟﻌﻬ ﺎ ﺇﻟ ﻰ ﺍﻧﻘ ﻀﺎء ﺍﻟ ﺸﻲء ﻭﺗﻤﺎﻣ ﻪ‪ .‬ﻓﻤ ﻦ ﺫﻟ ﻚ ﻳﻄﻠ ﻖ ﻋﻠ ﻰ ﺍﻟﺨ َْﻠ ِ‬
‫ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫ﺍﺻ ﻄﻼﺣﺎ ً‪ :‬ﻋﺮﻓ ﻪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﻓ ﺼﻞ ﺍﻟﺨ ﺼﻮﻣﺎﺕ ﻭﻗﻄ ﻊ ﺍﻟﻤﻨﺎﺯﻋ ﺎﺕ‪ .‬ﻭﻋﺮﻓ ﻪ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‬
‫ﺑﺄﻧﻪ‪:‬ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺣﻜﻢ ﺷﺮﻋﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻟﺰﺍﻡ‪.‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺄﻧﻪ‪ :‬ﺇﻟﺰﺍﻡ ﻣﻦ ﻟﻪ ﺇﻟﺰﺍﻡ ﺑﺤﻜﻢ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻭﻋﺮﻓ ﻪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺑﺄﻧ ﻪ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻜ ﻢ ﺍﻟ ﺸﺮﻋﻲ ﻭﺍﻹﻟ ﺰﺍﻡ ﺑ ﻪ ﻭﻓ ﺼﻞ ﺍﻟﺨ ﺼﻮﻣﺎﺕ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟ ﺼﺤﺎﺡ‬
‫ﻟﻠﺠ ﻮﻫﺮﻱ ‪ ،٢٤٦٣/٦‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٣٥١/٥‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ‬
‫ﻟﻠﺤﻄﺎﺏ ‪ ،٨٦/٦‬ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،١٠١/١٠‬ﻣﻄﺎﻟ ﺐ ﺃﻭﻟ ﻲ‬
‫ﺍﻟﻨﻬﻰ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٤٣٧/٦‬‬
‫ﺸﻲء ﺃﻭ‬ ‫ﺎﻟﺤﻖ ﺇﺫﺍ ﺍﻋﺘ ﺮﻑ ﺑ ﻪ‪ .‬ﻭﺃﻗ ّﺮ ﺍﻟ ّ‬ ‫ّ‬ ‫)‪(٣‬ﻣ ﻦ ﻣﻌ ﺎﻧﻲ ﺍﻹﻗ ﺮﺍﺭ ﻓ ﻲ ﺍﻟﻠّﻐ ﺔ‪ :‬ﺍﻻﻋﺘ ﺮﺍﻑ‪ .‬ﻳﻘ ﺎﻝ‪ :‬ﺃﻗ ّﺮ ﺑ‬
‫ﻳﺴﺘﻘﺮ ﻓﻴﻪ‪.‬‬
‫ّ‬ ‫ﺸﺨﺺ ﻓﻲ ﺍﻟﻤﻜﺎﻥ‪ :‬ﺃﺛﺒﺘﻪ ﻭﺟﻌﻠﻪ‬ ‫ﺍﻟ ّ‬
‫ﺣﻖ ﻟﻠﻐﻴﺮ ﻋﻠﻰ ﺍﻟﻤﺨﺒﺮ‪ ،‬ﻭﻫ ﺬﺍ ﺗﻌﺮﻳ ﻒ‬ ‫ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﺍﻹﻗﺮﺍﺭ‪ :‬ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺛﺒﻮﺕ ّ ٍ‬
‫ﺍﻟﺠﻤﻬﻮﺭ‪ .‬ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴّﺔ ﺇﻟﻰ ﺃﻧّﻪ ﺇﻧﺸﺎء‪ ،‬ﻭﺫﻫﺐ ﺁﺧ ﺮﻭﻥ ﻣ ﻨﻬﻢ ﺇﻟ ﻰ ﺃﻧّ ﻪ ﺇﺧﺒ ﺎﺭ ﻣ ﻦ ﻭﺟ ﻪٍ‪،‬‬
‫ﻭﺇﻧﺸﺎء ﻣﻦ ﻭﺟ ٍﻪ‪.‬‬
‫ﻲ ﷺ ﻋﻠ ﻰ ﻗ ﻮ ٍﻝ ﺃﻭ ﻓﻌ ٍﻞ ﺻ ﺪﺭ‬ ‫ّ‬
‫ﻭﺍﻹﻗﺮﺍﺭ ﻋﻨﺪ ﺍﻟﻤﺤﺪّﺛﻴﻦ ﻭﺍﻷﺻﻮﻟﻴّﻴﻦ ﻫﻮ‪ :‬ﻋﺪﻡ ﺍﻹﻧﻜﺎﺭ ﻣﻦ ﺍﻟﻨﺒ ّ‬
‫ﺃﻣﺎﻣﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٨٨/٥‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،١٥٦/٤‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﺪﺭ = = ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ،٥٨٨/٥‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓﻲ ‪،٩٩/٤‬‬
‫ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،٢٨٧/٢‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻻﺑﻦ ﺗﻴﻤﻴ ﺔ‬
‫‪.٥٨١/٥‬‬
‫)‪(٤‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٥٣/٥‬‬
‫)‪(٥‬ﺍﻟﺘّﻮﻟﻴﺔ ﻟﻐﺔ ﻣﺼﺪﺭ‪ :‬ﻭﻟّﻰ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﻟّﻴﺖ ﻓﻼﻧﺎ ً ﺍﻷﻣﺮ ﺟﻌﻠﺘﻪ ﻭﺍﻟﻴﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﻟّﻴﺘ ﻪ ﺍﻟﺒﻠ ﺪ‪ ،‬ﻭﻋﻠ ﻰ‬
‫ﻲ ﻭﺍﻟﻤﺮﺃﺓ ﺃﻱ ﺟﻌﻠﺖ ﻭﺍﻟﻴﺎ ﻋﻠﻴﻬﻤﺎ‪.‬‬ ‫ﺍﻟﺒﻠﺪ‪ .‬ﻭﻭﻟّﻴﺖ ﻋﻠﻰ ﺍﻟ ّ‬
‫ﺼﺒ ّ‬
‫ﻱ‪.‬ﻭﺛﺎﻧﻴﻬﻤ ﺎ‪ :‬ﺗﻄﻠ ﻖ‬ ‫ﻭﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ ﺗﻄﻠ ﻖ ﺍﻟﺘّﻮﻟﻴ ﺔ ﺑ ﺈﻁﻼﻗﻴﻦ‪ :‬ﺃﺣ ﺪﻫﻤﺎ‪ :‬ﻣﻮﺍﻓ ﻖ ﻟﻠﻤﻌﻨ ﻰ ﺍﻟﻠّﻐ ﻮ ّ‬
‫ﺴﻠﻌﺔ ﻟﺮﺟ ﻞ‬ ‫ﻋﻠﻰ ﺍﻟﺘّﻮﻟﻴﺔ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﻫﻲ‪ :‬ﺃﻥ ﻳﺸﺘﺮﻱ ّ‬
‫ﺍﻟﺮﺟ ﻞ ﺳ ﻠﻌﺔ ﺑ ﺜﻤﻦ ﻣﻌﻠ ﻮﻡ‪ ،‬ﺛ ّﻢ ﻳﺒﻴ ﻊ ﺗﻠ ﻚ ﺍﻟ ّ‬

‫‪٣٢٨‬‬
 ‫ﺫﻟﻚ ﺣﻨﺚ »ﻧﻬﺮ«‪.‬‬
‫‪ o‬ﺗ َ ْﻨ ِﺒﻴﻪٌ‪:‬‬
‫)‪(١‬‬
‫ﻋﻪُ ﻳَ ْﺪ ُﺧ ُﻞ ْﺍﻟﺒَﻠَﺪَ‪ .‬ﻳﺒﺮ ﻓﻴﻪ ﺑﺎﻟﻤﻨﻊ ﻗ ﻮﻻً ﺃﻁﺎﻋ ﻪ ﺃﻭ ﻋ ﺼﺎﻩ‬
‫ْﺍﻟﻘَ ْﻮ ِﻝ‪َ :‬ﻻ ﺃَﺩَ ُ‬ ‫ِﻣ ْﻦ َﺣ ِﻠ ِ‬
‫ﻒ‪/‬‬
‫)‪(٢‬‬
‫»ﺷﺮﻧﺒﻼﻟﻴﺔ« ﻗﺎﻝ‪ :‬ﻭﻟﻨﺎ ﻓﻴﻪ ﺭﺳﺎﻟﺔ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬
‫ﻭﻣﺤﺼﻠﻬﺎ‪ :‬ﺃﻧ ﻪ ﺇﺫﺍ ﺣﻠ ﻒ ﻋﻠ ﻰ ﻏﻴ ﺮﻩ ﺃﻥ ﻻ ﻳﻔﻌ ﻞ ﻛ ﺬﺍ‪ ،‬ﻛﻤ ﺎ ﻟ ﻮ ﺣﻠ ﻒ ﻋﻠﻴ ﻪ ﺃﻥ ﻻ‬
‫ﻳﺪﺧﻞ ﻫﺬﻩ‬
‫‪.........................................................................................‬‬

‫ﺍﻟ ﺪﺍﺭ‪ ،‬ﻓ ﺈﻥ ﻛﺎﻧ ﺖ ﺍﻟ ﺪﺍﺭ ﻣﻠ ﻚ ]ﺍﻟﺤ ﺎﻟﻒ ﻓﺒ ﺮﻩ[)‪ (٣‬ﺑ ﺎﻟﻘﻮﻝ ﻭﺑﺎﻟﻔﻌ ﻞ ﺣﺘ ﻰ ﻟ ﻮ ﻧﻬ ﺎﻩ ﻋ ﻦ‬
‫ﺍﻟﺪﺧﻮﻝ ﻓﺪﺧﻞ ﻳﺤﻨﺚ ﺇﻻ ﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻨﻌﻪ ﻟﻈﻠﻤﻪ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﻓﻲ ﺇﺟﺎﺭﺗﻪ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ‪ (٤)/‬ﻓﻲ ﻣﻠﻜ ﻪ ﻓﺒ ﺮﻩ ﺑ ﺎﻟﻘﻮﻝ ﻓﻘ ﻂ‪ ،‬ﺣﺘ ﻰ ﻟ ﻮ ﻗ ﺎﻝ ﻟ ﻪ‪ :‬ﻻ ﺗ ﺪﺧﻞ ﻓ ﺪﺧﻞ ﻻ‬
‫ﻳﺤﻨﺚ ﺍﻫـ‪.‬‬
‫ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﺟﻮﺍﺏ ﺣﺎﺩﺛﺔ ﺳﺌﻠﺖ ﻋﻨﻬﺎ ﻭﻫﻲ‪ :‬ﺃﻥ ﺷﺨﺼﺎ ً ﺣﻠﻒ ﺑﺎﻟﺤﺮﺍﻡ ﻋﻠﻰ ﺃﺧﺘ ﻪ‬
‫ﺃﻥ ﻻ ﺗﺘﻜﻠﻢ ﻗﺒﻞ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺪﺍﺭ‪ ،‬ﺛﻢ ﺃﻧﻬﺎ ﺗﻜﻠﻤﺖ ﻗﺒﻞ ﺧﺮﻭﺟﻪ‪ ،‬ﻓﻬﻞ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﻄ ﻼﻕ‬
‫ﻭﻳﻜﻮﻥ ﺑﺎﺋﻨﺎً؟ ﻭﻫﻞ ﺇﺫﺍ ﻁﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺑﻌﺪﻩ ﻳﻠﺤﻘﻬﺎ ﺃﻡ ﻻ ؟ ﻓﺄﺟﺒﺖ‪ :‬ﺑﺄﻧﻬ ﺎ ﺣﻴ ﺚ ﺗﻜﻠﻤ ﺖ ﻗﺒ ﻞ‬
‫ﺧﺮﻭﺟﻪ ﻭﻗﺒﻞ ﻧﻬﻴ ﻪ ﺇﻳﺎﻫ ﺎ ﻋ ﻦ ﺍﻟﻜ ﻼﻡ ﻓﺈﻧ ﻪ ﻳﻘ ﻊ ﺍﻟﻄ ﻼﻕ؛ ﻷﻧ ﻪ‪ :‬ﺣﻠ ﻒ ﻋﻠ ﻰ ﻣ ﺎ ﻻ ﻳﻤﻠ ﻚ‬
‫ﻓﺒﺮﻩ ﺑﻤﺠﺮﺩ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﺒﺮ ﻓﺈﻧﻪ ﻳﺤﻨﺚ‪ ،‬ﻭﻳﻜﻮﻥ ﻁﻠﻘ ﺔ ﺑﺎﺋﻨ ﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﻁﻠﻘﻬﺎ ﺛﻼﺛ ﺎ ﻭﻫ ﻲ ﻓ ﻲ ﺍﻟﻌ ﺪﺓ ﻓﺈﻧ ﻪ ﻳﻠﺤﻘﻬ ﺎ؛ ﻷﻥ ﺍﻟﻄ ﻼﻕ ﺍﻟ ﺜﻼﺙ ﻣ ﻦ ﻗ ﺴﻢ ﺍﻟ ﺼﺮﻳﺢ‬
‫ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺪﺭ«)‪ (٥‬ﺗﻔﺮﻳﻌﺎ ً ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﻔﺘﺢ«)‪ (٦‬ﻣﻦ ﺃﻥ ﺍﻟﺼﺮﻳﺢ ﻣﺎ ﻻ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻰ ﻧﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ‪ (٧)/‬ﺑﻪ ﺑﺎﺋﻨﺎ ً‪.‬‬

‫ﺁﺧﺮ ﺑﺎﻟﺜّﻤﻦ ﺍﻟّﺬﻱ ﺍﺷﺘﺮﺍﻫﺎ ﺑﻪ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻭﻟّﻴﺘﻚ ﺇﻳّﺎﻫﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺒﻴﻌﻪ ﺇﻳّﺎﻫﺎ ﺑﺄﻛﺜﺮ ﻣ ّﻤ ﺎ ﺍﺷ ﺘﺮﺍﻫﺎ ﺃﻭ‬
‫ﺸﻴﺦ ﻋﻤﻴ ﺮﺓ ﻣ ﻦ‬ ‫ﻭﻋﺮﻓﻬ ﺎ ﺍﻟ ّ‬
‫ّ‬ ‫ﻷﻥ ﻟﻔ ﻆ ﺍﻟﺘّﻮﻟﻴ ﺔ ﻳﻘﺘ ﻀﻲ ﺩﻓﻌﻬ ﺎ ﺇﻟﻴ ﻪ ﺑﻤﺜ ﻞ ﻣ ﺎ ﺍﺷ ﺘﺮﺍﻫﺎ ﺑ ﻪ‪.‬‬
‫ﺑﺄﻗ ّﻞ‪ّ ،‬‬
‫ﻲ ( ﺑﻠﻔ ﻆ‬
‫ﺍﻟﻤﺘﻘﻮﻡ ) ﺍﻟﻘﻴﻤ ّ‬
‫ّ‬ ‫ﻲ ﺃﻭ ﻋﻴﻦ‬ ‫ّ‬
‫ﺸﺎﻓﻌﻴّﺔ‪ :‬ﺑﺄﻧّﻬﺎ ﻧﻘﻞ ﺟﻤﻴﻊ ﺍﻟﻤﺒﻴﻊ ﺇﻟﻰ ﺍﻟﻤﻮﻟﻰ ﺑﻤﺜﻞ ﺍﻟﺜﻤﻦ ﺍﻟﻤﺜﻠ ّ‬
‫ﺍﻟ ّ‬
‫ﻭﻟّﻴﺘﻚ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪.‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٤١١/١٥‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٧٣/٤‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٢٧/٦‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٣٣/٣‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ ‪.١٣٤/٤‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.٦١/٢‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٤٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ) ٣٩٨/٣‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫)‪(٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.١/٤‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٧٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٣٢٩‬‬
‫ﻓﺘﺤﺼﻞ‪ :‬ﺃﻥ ﻣﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﺃﻥ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻤﻠﻚ ﻻ ﻳﻨﻌﻘﺪ)‪ (١‬ﻻ ﺃﺻﻞ ﻟﻪ ﺑﻞ‬
‫ﻳﻨﻌﻘﺪ ﻭﻟﻜﻦ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﻨﻬﻲ ﻋ ﻦ ﺍﻟﻔﻌ ﻞ ﻻ ﻳﺤﻨ ﺚ‪ ،‬ﻭﻫ ﺬﺍ ﺇﺫﺍ ﻛﺎﻧ ﺖ‬
‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬
‫ﺻ ِﺣﻳﺢِ‪ ،‬ﺃ َ ْﻭ‬ ‫ﺹ ﺑِﺎﻟ ﱠ‬ ‫ﺎﻥ‪َ :‬ﻫ ْﻝ ﺗ َ ْﺧ ﺗ َ ﱡ‬ ‫‪َ =٢٢١‬ﻭ ْﺍﻷ َ ْﻓﻌَ ﺎﻝُ‪َ ،‬ﻭ ْﺍﻟﻌُﻘُ ﻭ ُﺩ ﻓِ ﻲ ْﺍﻷ َ ْﻳ َﻣ ِ‬
‫ﺗَﺗَﻧ ََﺎﻭ ُﻝ ْﺍﻟﻔَﺎ ِﺳ َﺩ ﻓَﻘَﺎﻟُﻭﺍ‪:‬‬
‫ﺍﻹ ْﺫ ُﻥ ﻓِ ﻲ ﺍﻟ ِﻧّ َﻛ ﺎﺡِ َﻭ ْﺍﻟﺑَ ْﻳ ﻊِ َﻭﺍﻟﺗ ﱠ ْﻭ ِﻛﻳ ِﻝ ِﺑ ْﺎﻟﺑَﻳْﻊِ ﻳَﺗَﻧَ َﺎﻭ ُﻝ ْﺍﻟﻔَﺎ ِﺳ َﺩ‬ ‫‪ِ ْ =٢٢٢‬‬
‫ﺎﺿ ﻲ‬ ‫ﻋﻠَ ﻰ ْﺍﻟ َﻣ ِ‬
‫ﺕ َ‬ ‫ﺇﻥ َﻛﺎﻧَ ْ‬ ‫ﻋﻠَ ﻰ ﺍﻟ ِﻧّ َﻛ ﺎﺡِ ْ‬ ‫ﻳﻥ َ‬‫َﻭﺍﻟﺗ ﱠ ْﻭ ِﻛﻳ ُﻝ ِﺑﺎﻟ ِﻧّ َﻛﺎﺡِ َﻻ ﻳَﺗَﻧ ََﺎﻭﻟُ ﻪُ‪َ ،‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ﻋﻠَﻰ ْﺍﻟ ُﻣ ْﺳﺗ َ ْﻘﺑَ ِﻝ َﻻ‪.‬‬‫َﺕ َ‬‫ﺗَﺗَﻧ ََﺎﻭﻟُﻪُ‪َ ،‬ﻭﺇِ ْﻥ َﻛﺎﻧ ْ‬
‫ﺍﻟﻨﻔﻲ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺃﻱ ﻓﻌﻞ ﻣﺎ ﻻ ﻳﻤﻠﻚ ﻳﻌﻨﻲ ﻓﻲ ﻭﻗﺖ ﻣﻌﻴﻦ ﻭﻣ ﻀﻰ ﺍﻟﻮﻗ ﺖ‪،‬‬
‫ﻭﻟﻢ ﻳﻔﻌﻞ ﻓﻘﻴﺎﺱ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻟﺒﺮﻩ ﻧﻬﻴ ﻪ ﻋ ﻦ ﺍﻟﻔﻌ ﻞ ﺃﻥ ﻳﻘ ﺎﻝ ﻫﻨ ﺎ‪ :‬ﺇﻥ ﻣ ﻀﻰ‬
‫ﺍﻟﻮﻗﺖ ﻭﻟﻢ ﻳﻔﻌﻞ ﺑﻌﺪ ﺃﻣﺮﻩ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﺤﻨﺚ ﺃﻳﻀﺎ ً‪.‬‬
‫‪َ  =٢٢١‬ﻭ ْﺍﻷ َ ْﻓﻌَﺎﻝُ‪َ ،‬ﻭ ْﺍﻟﻌُﻘُﻭ ُﺩ ﺍﻟﺦ‪ .‬ﺃﺭﺍﺩ ﺑﺎﻷﻓﻌﺎﻝ‪ :‬ﻣﺎ ﻗﺎﺑﻞ ﺍﻟﻌﻘﻮﺩ‪ ،‬ﻛﺎﻟﺼﻼﺓ‬
‫ﺸﻮﺵ؛ ﺇﺫ ‪َ ‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ﻳﻥ‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺤﺞ ﻓﺎﻟﻠﱠﻒ ﻭﺍﻟﻨﱠﺸﺮ ﻓ ﻲ ﻛ ﻼﻡ "ﺍﻟﻤ ﺼﻨﻒ" ﻣ ﱠ‬
‫ﺍﻹ ْﺫ ُﻥ ﻓِ ﻲ‬
‫ﺻ ْﻭ ِﻡ ﺑﻴ ﺎﻥ ﻟﻸﻓﻌ ﺎﻝ ﻭﻣ ﺎ ﻗﺒﻠ ﻪ ﻣ ﻦ ‪ِ ْ ‬‬
‫ﺻ َﻼﺓِ ﺇﻟ ﻰ ‪َ ‬ﻭﺍﻟ ﱠ‬
‫ﻋﻠَ ﻰ ﺍﻟ ﱠ‬ ‫َ‬
‫ﺍﻟ ِﻧّ َﻛﺎﺡِ َﻭ ْﺍﻟﺑَﻳْﻊِ ﺍﻟﺦ‪.‬ﺑﻴﺎﻥ ﻟﻠﻌﻘﻮﺩ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻗﻠﻨ ﺎ ﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻷﻓﻌ ﺎﻝ ﻣ ﺎ ﻗﺎﺑ ﻞ ﺍﻟﻌﻘ ﻮﺩ؛ ﻟ ﺌﻼ ﻳ ﺮﺍﺩ‬
‫ﻛﻒ ﻋﻦ ﺍﻟﻔﻌﻞ‪.‬‬
‫ﺍﻟﺼﻮﻡ؛ ﻷﻧﻪ ﻟﻴﺲ ﺑﻔﻌﻞ ﺑﻞ ﻫﻮ ﱞ‬
‫ﺎﻭ ُﻝ ْﺍﻟﻔَﺎ ِﺳ َﺩ ﺍﻟ ﺦ‪.‬‬
‫ﺍﻹ ْﺫ ُﻥ ﻓِﻲ ﺍﻟ ِﻧّ َﻛ ﺎﺡِ َﻭ ْﺍﻟﺑَ ْﻳ ﻊِ َﻭﺍﻟﺗ ﱠ ْﻭ ِﻛﻳ ِﻝ ﺑِ ْﺎﻟﺑَﻳْﻊِ ﻳَﺗَﻧَ َ‬
‫‪ِ ْ  =٢٢٢‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻹﺫﻥ ﻟﻠﻌﺒﺪ ﺑﺎﻟﻨﻜﺎﺡ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻔﺎﺳ ﺪ ﻛﻤ ﺎ ﻳﺘﻨ ﺎﻭﻝ ﺍﻟ ﺼﺤﻴﺢ)‪ ،(٣‬ﻭﻫ ﺬﺍ ﻋﻨ ﺪ ﺍﻹﻣ ﺎﻡ‬
‫"ﺃﺑﻲ ﺣﻨﻴﻔﺔ" ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻭ"ﻗﺎﻻ"‪ :‬ﻻ ﻳﺘﻨﺎﻭﻝ ﺇﻻ ﺍﻟ ﺼﺤﻴﺢ؛ ﻷﻥ ﺍﻟﻤﻘ ﺼﻮﺩ ﻣ ﻦ‬
‫ﺍﻟﻨﻜﺎﺡ ﻓﻲ‬

‫‪.........................................................................................‬‬

‫)‪(١‬ﻓﻲ )ﺩ( ﻳﻨﻔﺬ‪.‬‬

‫)‪(٢‬ﺍﻟﻠﻒ ﻭﺍﻟﻨ ﺸﺮ‪ :‬ﻫ ﻮ ﺫﻛ ﺮ ﻣﺘﻌ ﺪﺩ ﻋﻠ ﻰ ﺟﻬ ﺔ ﺍﻟﺘﻔ ﺼﻴﻞ ﺃﻭ ﺍﻹﺟﻤ ﺎﻝ‪ ،‬ﺛ ﻢ ﺫﻛ ﺮ ﻟﻜ ﻞ ﻭﺍﺣ ﺪ ﻣ ﻦ ﻏﻴ ﺮ‬
‫ﺗﻌﻴ ﻴﻦ؛ ﺛﻘ ﺔ ﺑ ﺄﻥ ﺍﻟ ﺴﺎﻣﻊ ﻳﺮﻳ ﺪﻩ ﺇﻟﻴ ﻪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻹﻳ ﻀﺎﺡ ﻓ ﻲ ﻋﻠ ﻮﻡ ﺍﻟﺒﻼﻏ ﺔ ﻟﻠﺨﻄﻴ ﺐ ﺍﻟﻘﺰﻭﻳﻨ ﻲ‬
‫‪./٣٣٣/‬‬
‫)‪(٣‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٢٧/٥‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٩٤/٣‬ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ‬
‫ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.٣٥٠/١‬‬

‫‪٣٣٠‬‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ ﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﺘﺤﺼﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺠﺎﺋﺰ‪ ،‬ﻭﻟﻪ‪ (١)/‬ﺃﻥ ﺍﻟﻠﻔﻆ ﻣﻄﻠﻖ ﻓﻴﺠﺮﻱ‪ (٢)/‬ﻋﻠﻰ‬
‫ﺇﻁﻼﻗﻪ ﻭﺑﻌﺾ ﺍﻟﻤﻘﺎﺻﺪ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﺣﺎﺻﻞ ﻓﻲ ﺍﻟﻔﺎﺳﺪ ﻛﺎﻟﻨﺴﺐ‪.‬‬
‫ﻭﻓﺎﺋﺪﺓ ﺍﻟﺨﻼﻑ‪ :‬ﺗﻈﻬﺮ ﻓﻲ ﺣﻖ ﻟﺰﻭﻡ ﺍﻟﻤﻬﻮﺭ ﻓﻲ ﺣﻖ ﺍﻧﺘﻬﺎء ﺍﻹﺫﻥ ﺑﺎﻟﻌﻘﺪ ﻓﻴﻨﺘﻬ ﻲ‬
‫ﺑﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻨﺪﻫﻤﺎ‪ :‬ﻻ ﻳﻨﺘﻬﻲ‪ ،‬ﻭﻻ ﻳﻨﺘﻬﻲ ﺑﺎﻟﻤﻮﻗﻮﻑ ﺍﺗﻔﺎﻗﺎ ً)‪.(٣‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻹﺫﻥ ﻟﻠﻌﺒﺪ ﺑﺎﻟﻨﻜﺎﺡ ﻭﺑ ﻴﻦ ﺍﻟﺘﻮﻛﻴ ﻞ ﺑﺎﻟﻨﻜ ﺎﺡ‪ ،‬ﻓ ﺈﻥ ﺍﻟﺘﻮﻛﻴ ﻞ ﺑﺎﻟﻨﻜ ﺎﺡ ﻻ‬
‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﻔﺎﺳﺪ ﻭﻻ ﻳﻨﺘﻬﻲ ﺑﻪ ﺍﺗﻔﺎﻗ ﺎ ً ﺃﻥ ﻣﻄﻠ ﻮﺏ ﺍﻵﻣ ﺮ ﻓﻴ ﻪ ﺛﺒ ﻮﺕ ﺍﻟﺤ ﻞ ﻭﺍﻹﻋﻔ ﺎﻑ ﻭﻫ ﻮ‬
‫ﺑﺎﻟﺼﺤﻴﺢ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺣﻠﻒ ﺃﻧﻪ ﻣ ﺎ ﺗ ﺰﻭﺝ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ‪ ،‬ﻓﺈﻧ ﻪ ﻳﺘﻨ ﺎﻭﻝ ﺍﻟ ﺼﺤﻴﺢ ﻭﺍﻟﻔﺎﺳ ﺪ‪،‬‬
‫ﻭﺃﻣ ﺎ ﺍﻟﺘﻮﻛﻴ ﻞ ﺑ ﺎﻟﺒﻴﻊ ﻓﻴﺘﻨ ﺎﻭﻝ‪ (٤)/‬ﺍﻟﻔﺎﺳ ﺪ؛ ﻷﻥ ﺍﻟﻔﺎﺳ ﺪ ﻓﻴ ﻪ ﺃﻱ ﻓ ﻲ ﺍﻟﺒﻴ ﻊ ﻳﻔﻴ ﺪ ﺍﻟﻤﻠ ﻚ‬
‫ﺑﺎﻟﻘﺒﺾ‪ ،‬ﻭﺃﻁﻠ ﻖ "ﺍﻟﻤ ﺼﻨﻒ" ﻫﻨ ﺎ ﺍﻹﺫﻥ ﻓ ﺸﻤﻞ ﻣ ﺎ ﺇﺫﺍ ﺃﺫﻥ ﻟ ﻪ ﻓ ﻲ ﻧﻜ ﺎﺡ ﺣ ﺮﺓ ﺃﻭ ﺃﻣ ﺔ‪،‬‬
‫ﻭﻣ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﻣﻌﻴﻨ ﺔ ﺃﻭ ﻏﻴ ﺮ ﻣﻌﻴﻨ ﺔ‪ ،‬ﻭﻣ ﺎ ﻓ ﻲ »ﺍﻟﻬﺪﺍﻳ ﺔ« ﻣ ﻦ ﺍﻟﺘﻘﻴﻴ ﺪ ﺑﺎﻷﻣ ﺔ ﻭﺍﻟﻤﻌﻴﻨ ﺔ‬
‫ﻲ)‪ (٥‬ﺍﻫـ‪" .‬ﻏﺰﻱ")‪ (٦‬ﺑﺒﻌﺾ ﺗﺼﺮﻑ‪.‬‬ ‫ﺍﺗّﻔﺎﻗ ّ‬
‫ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻬﺮ ﻓﻲ ‪ (٧)‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﺨﻼﻑ ﺗﻈﻬﺮ ﻓﻲ ﺣﻖ ﻟﺰﻭﻡ ﺍﻟﻤﻬﺮ‬
‫ﻫﻮ ﺍﻟﻤﺴﻤﻰ‪،‬‬
‫‪.........................................................................................‬‬

‫ﺑﻞ ﻣﻬﺮ ﺍﻟﻤﺜﻞ)‪ (٨‬ﺇﻥ ﻭﺟﺪ ﺍﻟﻮﻁء ﻭﺇﻻ ﻓﻼ؛ ﻟﺘﺼﺮﻳﺤﻬﻢ ﺑﺄﻧﻪ ﻓ ﻲ ﺍﻟﻨﻜ ﺎﺡ ﺍﻟﻔﺎﺳ ﺪ ﻻ ﻳﺠ ﺐ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٤٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٦٣/٢‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٣٩٤/٣‬‬
‫ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٠٩/٣‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪٢٨٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺍﻟﻬﺪﺍﻳﺔ ‪ .٣٩٤/٣‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪.‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٥‬ﺏ (‪.‬‬
‫)‪(٧‬ﺃﻱ‪ :‬ﺍﻟﻐﺰﻱ‪.‬‬
‫)‪))(٨‬ﻣﻬﺮ ﺍﻟﻤﺜﻞ((‪:‬‬
‫‪ -‬ﺣﺪﺩﻩ ﺍﻟﺤﻨﻔﻴﺔ‪:‬ﺑﺄﻧﻪ ﻣﻬﺮ ﺍﻣﺮﺃﺓ ﺗﻤﺎﺛﻞ ﺍﻟﺰﻭﺟﺔ ﻭﻗﺖ ﺍﻟﻌﻘﺪ ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻬﺎ‪ ،‬ﻻ ﺃﻣﻬﺎ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﻦ ﻗﻮﻡ‬
‫ﺃﺑﻴﻬﺎ ﻛﺄﺧﺘﻬﺎ ﻭﻋﻤﺘﻬﺎ‪ ،‬ﻓﻲ ﺑﻠﺪﻫﺎ ﻭﻋﺼﺮﻫﺎ‪.‬‬
‫– ﻭﺣﺪﺩﻩ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺑﺄﻧ ﻪ ﻣ ﺎ ﻳﺮﻏ ﺐ ﺑ ﻪ ﻣﺜﻠ ﻪ – ﺃﻱ ﺍﻟ ﺰﻭﺝ – ﻓ ﻲ ﻣﺜﻠﻬ ﺎ – ﺃﻱ ﺍﻟﺰﻭﺟ ﺔ –‬
‫ﻋﺎﺩﺓ ﻭﻳﻌﺘﺒﺮ ﻣﻬﺮ ﺍﻟﻤﺜﻞ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﻤﻬ ﺮ ﻧ ﺴﺎء ﺍﻟﻌ ﺼﺒﺎﺕ‪ ،‬ﻭﻋﻨ ﺪ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺑﺄﻗ ﺎﺭﺏ ﺍﻟﺰﻭﺟ ﺔ‬
‫ﻭﺣﺎﻟﻬﺎ ﻓﻲ ﺣﺴﺒﻬﺎ ﻭﻣﺎﻟﻬﺎ‪ ،‬ﻭﺟﻤﺎﻟﻬﺎ‪.‬‬
‫‪-‬ﻭﺣﺪﺩﻩ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺑﺄﻧﻪ ﻣﻌﺘﺒ ﺮ ﺑﻤ ﻦ ﻳ ﺴﺎﻭﻳﻬﺎ ﻣ ﻦ ﺟﻤﻴ ﻊ ﺃﻗﺎﺭﺑﻬ ﺎ ﻣ ﻦ ﺟﻬ ﺔ ﺃﺑﻴﻬ ﺎ ﻭﺃﻣﻬ ﺎ‪ .‬ﻭﻳﺠ ﺐ ﻣﻬ ﺮ‬
‫ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ – ١‬ﻧﻜ ﺎﺡ ﺍﻟﺘﻔ ﻮﻳﺾ‪ :‬ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻌﻘ ﺪ ﺻ ﺤﻴﺤﺎ ً ﻭﻟﻜ ﻦ ﺑ ﺪﻭﻥ ﺗ ﺴﻤﻴﺔ ﻟﻠﻤﻬ ﺮ‪ ،‬ﺗﻔ ﻮﺽ ﺍﻟﺰﻭﺟ ﺔ ﺗﻘ ﺪﻳﺮ‬

‫‪٣٣١‬‬
‫ﻣﻬﺮ ﺍﻟﻤﺜﻞ ﺇﻻ ﺑ ﺎﻟﻮﻁء)‪ ،(١‬ﻓﺎﻟﻤ ﺴﻤﻰ ﻻ ﻳﻠ ﺰﻡ ﺇﻻ ﻓ ﻲ ﺍﻟﻨﻜ ﺎﺡ ﺍﻟ ﺼﺤﻴﺢ ﻟﻜ ﻦ ﻻ ﻳﺘﺄﻛ ﺪ‬
‫ﻟﺰﻭﻣﻪ ﺇﻻ ﺑﺎﻟﻮﻁء‬
‫ﻋﻠَﻰ ﺍﻟ ِﻧّ َﻛﺎﺡِ‪،‬‬ ‫ﺻ َﻼﺓِ َﻛ ْﺎﻟﻳَ ِﻣ ِ‬
‫ﻳﻥ َ‬ ‫ﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ﻳﻥ َ‬‫‪َ =٢٢٣‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ْ‬ ‫ﺻ ْﻭ ِﻡ َﻛ َﻣﺎ ﻓِﻲ ﱠ‬ ‫ﻋﻠَﻰ ْﺍﻟ َﺣ ّﺞِ َﻭﺍﻟ ﱠ‬
‫ﻋﻠَ ﻰ ﺍﻟﺑَ ْﻳ ﻊِ‬
‫ﺍﻟﻅ ِﻬﻳ ِﺭﻳﱠ ِﺔ‪َ ،‬ﻭ َﻛ ﺫَﺍ َ‬ ‫‪َ =٢٢٤‬ﻭ َﻛﺫَﺍ َ‬
‫ﻳﻁ‪.‬‬ ‫َﻛ َﻣﺎ ﻓِﻲ ْﺍﻟ ُﻣ ِﺣ ِ‬
‫ﻭﺍﻟﺨﻠﻮﺓ ﺣﺘﻰ ﻟﻮ ﻁﻠﻖ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻨﺼﻒ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻗﺒ ﻞ ﺍﻟ ﻮﻁء؛‬
‫ﺣﻴﺚ ﻻ ﻳﺴﻘﻂ ﻣﻨﻪ ﺷﻲء ﻛﻤﺎ ﻫﻮ ﻣﺼﺮﺡ ﺑﻪ؛ ﻣﻌﻠﻼً ﺑﺄﻥ ﺍﻟﻨﻜﺎﺡ ﺑﻪ ﺃﻱ ﺑﺎﻟﻤﻮﺕ ﻳﻨﺘﻬﻲ‪.‬‬
‫ﻋﻠَﻰ ]ﺍﻟ ِﻧّ َﻛﺎﺡِ ﺃﻱ ﻓﻴﻤ ﺎ ﺳ ﺒﻖ ﻣ ﻦ‬ ‫ﺻ َﻼ ِﺓ َﻛ ْﺎﻟﻳَ ِﻣ ِ‬
‫ﻳﻥ َ‬ ‫ﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫‪َ  =٢٢٣‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ﻳﻥ َ‬
‫ﺍﻟﺘﻔ ﺼﻴﻞ‪ ،‬ﻭﻫ ﻮ ﺃﻧ ﻪ ﺇﻥ ﻛﺎﻧ ﺖ ﻳﻤﻴﻨ ﻪ ﻋﻠ ﻰ[)‪ (٢‬ﺍﻟﻤﺎﺿ ﻲ ﻳﺤﻨ ﺚ ﺑﺎﻟﻔﺎﺳ ﺪ‪ (٣)/‬ﺃﻳ ﻀﺎ ً‬
‫ﻛﺎﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻟﻢ ﻳﺤﻨﺚ ﺇﻻ ﺑﺎﻟﺼﺤﻴﺢ‪.‬‬
‫ﻋﻠَﻰ ْﺍﻟ َﺣ ّﺞِ َﻭﺍﻟ ﱠ‬
‫ﺻ ْﻭ ِﻡ‪ .‬ﺃﻱ ﺇﺫﺍ ﻋﻘ ﺪ ﻳﻤﻴﻨ ﻪ ﻋﻠ ﻰ ﺃﻥ ﻻ ﻳﺤ ﺞ‪،‬‬ ‫‪َ  =٢٢٤‬ﻭ َﻛﺫَﺍ َ‬
‫ﺃﻭ ﻻ ﻳﺼﻮﻡ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳﺤﺞ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺼﻢ ﻛ ﺎﻥ ﻋﻠ ﻰ ﻣ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ﺍﻟﺘﻔ ﺼﻴﻞ‪ ،‬ﻭﻫ ﻮ‬
‫ﺍﻟﺤﻨﺚ ﺑﺎﻟﻔﺎﺳﺪ ﺃﻳﻀﺎ ً ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺎﺿﻲ ﺑﺨﻼﻑ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻘﻒ ﺑﻌﺮﻓﺔ‪.‬‬

‫ﺍﻟﻤﻬﺮ ﻟﻠﺰﻭﺝ‪.‬‬
‫‪ – ٢‬ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻤﻬﺮ‪ :‬ﻛﺄﻥ ﻳﺘﺰﻭﺝ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻥ ﻻ ﻣﻬ ﺮ ﻟﻬ ﺎ ﻓﺘﻘﺒ ﻞ‪ .‬ﻓﻴﺠ ﺐ ﻟﻬ ﺎ ﻣﻬ ﺮ‬
‫ﺍﻟﻤﺜﻞ ﺑﺎﻟﺪﺧﻮﻝ ﺃﻭ ﺑﺎﻟﻤﻮﺕ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻏﻴﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ‪.‬‬
‫‪ – ٣‬ﺍﻟﺘﺴﻤﻴﺔ ﻏﻴﺮ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﻤﻬﺮ‪ :‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺴﻤﻰ ﻏﻴ ﺮ ﻣ ﺎﻝ ﺃﺻ ﻼً ﻛﺎﻟﻤﻴﺘ ﺔ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٦٢/٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٢٧٤/٢‬ﻣﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ‬
‫ﻋﻠ ﻴﺶ ‪ ،٤٦٧/٣‬ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٢٥٠/٢‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ‬
‫ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،٣٨٤/٤‬ﻓﺘﻮﺣ ﺎﺕ ﺍﻟﻮﻫ ﺎﺏ ﺑﺘﻮﺿ ﻴﺢ ﺷ ﺮﺡ ﻣ ﻨﻬﺞ ﺍﻟﻄ ﻼﺏ ﻟﻠ ﺸﻴﺦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﺠﻤﻞ ‪ ،٢٥٠/٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،٢٩٠/٥‬ﺍﻹﻧﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ‬
‫‪.٣٠٤/٨‬‬
‫)‪(١‬ﺍﻟﻤﻬﺮ ﻳﺴﻘﻂ ﻓﻲ ﺍﻟﻨّﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ ‪ -‬ﺳﻮﺍء ﺍﺗّﻔﻖ ﻋﻠﻰ ﻓﺴﺎﺩﻩ ﺃﻡ ﻻ ‪ -‬ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﺘّﻔﺮﻳ ﻖ ﻗﺒ ﻞ ﺍﻟ ﺪّﺧﻮﻝ‬
‫ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﻭﻗﺒ ﻞ ﺍﻟﺨﻠ ﻮﺓ ﻓﻴﻤ ﺎ ﺍﺧﺘﻠ ﻒ ﻓﻴ ﻪ ﻋﻨ ﺪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ .‬ﻭﻳﺘّﻔ ﻖ ﺍﻟﻔﻘﻬ ﺎء ﻋﻠ ﻰ ﻭﺟ ﻮﺏ‬
‫ﺍﻟﻤﻬﺮ ﻓﻲ ﺍﻟﻨّﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ ﺑﺎﻟﺪّﺧﻮﻝ‪،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓ ﻲ ﺍﻟﻮﺍﺟ ﺐ ﻣ ﻦ ﺍﻟﻤﻬ ﺮ‪ ،‬ﻫ ﻞ ﻫ ﻮ ﺍﻟﻤ ﺴ ّﻤﻰ ﺃﻭ‬
‫ﺸﺎﻓﻌﻴّﺔ ﻭﺯﻓﺮ ﻣﻦ ﺍﻟﺤﻨﻔﻴّﺔ ﻟﻬﺎ ﻣﻬﺮ ﺍﻟﻤﺜ ﻞ‪.‬ﻭﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴّ ﺔ‬ ‫ﻣﻬﺮ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻷﻗ ّﻞ = = ﻣﻨﻬﻤﺎ؟ ﻓﻌﻨﺪ ﺍﻟ ّ‬
‫‪ -‬ﻏﻴﺮ ﺯﻓﺮ ‪ -‬ﻟﻬﺎ ﺍﻷﻗ ّﻞ ﻣﻦ ﻣﻬﺮ ﻣﺜﻠﻬﺎ ﻭﻣﻦ ﺍﻟﻤ ﺴ ّﻤﻰ‪ .‬ﻭﻋﻨ ﺪ ﺍﻟﻤﺎﻟﻜﻴّ ﺔ ﻟﻬ ﺎ ﺍﻟﻤ ﺴ ّﻤﻰ‪ ،‬ﻭﺇﻥ ﻟ ﻢ ﻳﻜ ﻦ‬
‫ﺸﻐﺎﺭ ﻓﻠﻬﺎ ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻟﻬﺎ ﺍﻟﻤ ﺴ ّﻤﻰ ﻓ ﻲ ﺍﻟﻔﺎﺳ ﺪ ‪ -‬ﻭﻫ ﻮ ﻣ ﺎ ﺍﺧﺘﻠ ﻒ‬ ‫ﻰ ﻛﻨﻜﺎﺡ ﺍﻟ ّ‬
‫ﻣﺴ ّﻤ ً‬
‫ﻓﻴﻪ ‪ -‬ﻭﻟﻬﺎ ﻣﻬﺮ ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﺒﺎﻁﻞ ‪ -‬ﻭﻫﻮ ﻣﺎ ﺍﺗ ّﻔﻖ ﻋﻠ ﻰ ﻓ ﺴﺎﺩﻩ ‪.-‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‬
‫‪ ،٣٣٥/٢‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،١٥٢/٢‬ﻣﻨﺢ ﺍﻟﺠﻠﻴﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ‬
‫ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪ ،٤٤٠/٣‬ﺍﻟﻐ ﺮﺭ ﺍﻟﺒﻬﻴ ﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺒﻬﺠ ﺔ ﺍﻟﻮﺭﺩﻳ ﺔ ﻟﻠ ﺸﻴﺦ ﺯﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ‬
‫‪ ،١٠٩/٤‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٢٠٧/٧‬ﺍﻟﻔﺮﻭﻉ‪.٢٩٢/٥‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫‪٣٣٢‬‬
 ‫)‪(١‬‬
‫ﺭﻭﺍﻩ "ﺍﺑﻦ ﺳﻤﺎﻋﺔ"‬
‫‪.........................................................................................‬‬

‫ﻋ ﻦ "ﷴ" ﻭﺭﻭﻯ "ﺑ ﺸﺮ")‪ (٢‬ﻋ ﻦ "ﺃﺑ ﻲ ﻳﻮﺳ ﻒ" ]ﺭﺣﻤ ﻪ ﷲ[)‪ :(٣‬ﺃﻧ ﻪ ﻻ ﻳﺤﻨ ﺚ ﺣﺘ ﻰ‬
‫ﻳﻄ ﻮﻑ ﺃﻛﺜ ﺮ ﻁ ﻮﺍﻑ ﺍﻟﺰﻳ ﺎﺭﺓ)‪ (٤‬ﻭﻟ ﻮ ﺣﻠ ﻒ ﻻ ﻳﻌﺘﻤ ﺮ ﻻ)‪ (٥‬ﻳﺤﻨ ﺚ ﺣﺘ ﻰ ﻳﺤ ﺮﻡ‬
‫]ﺑﺎﻟﻌﻤﺮﺓ)‪(٧)[(٦‬ﻭﻳﻄﻮﻑ ﺃﺭﺑﻌﺔ‬
‫ﺻ ِﻠّﻲ ْﺍﻟﻳَ ْﻭ َﻡ‬
‫ﻑ َﻻ ﻳُ َ‬ ‫َﻭ ِﻣ ْﻧ َﻬﺎ ﻟَ ْﻭ َﺣﻠَ َ‬
‫ﺳﺎﻧًﺎ‬‫ﺳﺎ َﻭﻳَﺗَﻘَﻳﱠ ُﺩ ِﺑ ِﻪ ﺍ ْﺳ ِﺗ ْﺣ َ‬
‫ﺻ ِﺣﻳﺢِ ِﻗﻳَﺎ ً‬ ‫‪َ =٢٢٥‬ﻻ ﻳَﺗَﻘَﻳﱠ ُﺩ ِﺑﺎﻟ ﱠ‬
‫ﻳﻁ‪.‬‬‫‪َ =٢٢٦‬ﻭ ِﻣﺛْﻠُﻪُ َﻻ ﻳَﺗَﺯَ ﱠﻭ ُﺝ ْﺍﻟﻳَ ْﻭ َﻡ َﻛ َﻣﺎ ﻓِﻲ ْﺍﻟ ُﻣ ِﺣ ِ‬
‫ﺍﺭﺍ ِﺑ ْﺎﻟ ِﻣ ْﻠ ِﻙ ﻟَ ﻪُ ‪َ =٢٢٧‬ﺣﺗ ﱠ ﻰ ﻟَ ﻭ‬
‫ﱠﺍﺭ ِﻟﺯَ ْﻳ ٍﺩ َﻛ ﺎﻥَ ﺇ ْﻗ َﺭ ً‬
‫َﻭ ِﻣ ْﻧ َﻬﺎ ﻟَ ْﻭ ﻗَﺎ َﻝ‪َ :‬ﻫ ِﺫ ِﻩ ﺍﻟﺩ ُ‬
‫ﻋﻰ ﺃَﻧﱠ َﻬﺎ َﻣ ْﺳ َﻛﻧُﻪُ ﻟَ ْﻡ ﺗ ُ ْﻘﺑَ ْﻝ‪،‬‬‫ﺍ ﱠﺩ َ‬

‫)‪"(١‬ﷴ ﺑ ﻦ ﺳ ﻤﺎﻋﺔ"‪ :‬ﺍﺑ ﻦ ﻋﺒﻴ ﺪ ﷲ ﺑ ﻦ ﻫ ﻼﻝ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ﺍﻟﻘﺎﺿ ﻲ ﺃﺑ ﻮ ﻋﺒ ﺪ ﷲ ﺍﻟﺘﻤﻴﻤ ﻲ ﺍﻟﺤﻨﻔ ﻲ‬

‫ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪ ٢٣٣‬ﻫ ـ‪ ،‬ﺣ ﺎﻓﻆ ﻟﻠﺤ ﺪﻳﺚ‪ ،‬ﺛﻘ ﺔ‪ ،‬ﺗﺠ ﺎﻭﺯ ﺍﻟﻤﺌ ﺔ ﻭﻫ ﻮ ﻛﺎﻣ ﻞ ﺍﻟﻘ ﻮﺓ‪ ،‬ﻭﻟ ﻲ ﺍﻟﻘ ﻀﺎء‬
‫ﻟﻬﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺿﻌﻒ ﺑ ﺼﺮﻩ ﻓﻌﺰﻟ ﻪ ﺍﻟﻤﻌﺘ ﺼﻢ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺃﺩﺏ ﺍﻟﻘﺎﺿ ﻲ‪ ،‬ﻛﺘ ﺎﺏ‬
‫ﺍﻟﻤﺤﺎﺿﺮ ﻭﺍﻟﺴﺠﻼﺕ‪ ،‬ﻣﺨﺘﺼﺮ = = ﺍﻻﻛﺘﺴﺎﺏ ﻓ ﻲ ﺍﻟ ﺮﺯﻕ ﺍﻟﻤ ﺴﺘﻄﺎﺏ ﻟﻠ ﺸﻴﺒﺎﻧﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،١٢/٢‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٥٣/٦‬‬
‫)‪"(٢‬ﺑﺸﺮ ﺍﻟﻜﻨﺪﻱ"‪ :‬ﺑﺸﺮ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺤﻨﻔ ﻲ ﺻ ﺎﺣﺐ ﺃﺑ ﻲ ﻳﻮﺳ ﻒ‬
‫ﻲ ﺍﻟﻘ ﻀﺎء ﻟﻠﻤ ﺄﻣﻮﻥ‪ .‬ﺻ ﻨﻒ‬ ‫ﺗﻮﻓﻲ ﺳﻨﺔ ‪ ٢٣٨‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺻ ﺤﺎﺏ ﺍﻟ ﺮﺃﻱ ﻭﻛ ﺎﻥ ﻣ ﺴﻨﺎ ً ﻋﻔﻴﻔ ﺎً‪ ،‬ﻭﻭﻟ ﱠ‬
‫ﺟﻮﺍﻣﻊ ﺃﺑﻲ ﻳﻮﺳﻒ ﻓﻲ ﺍﻟﻔﺮﻭﻉ‪،‬ﻭﻷﺑﻲ ﻳﻮﺳﻒ ﺇﻣﻼء ﺭﻭﺍﻩ ﺑﺸﺮ ﺑﻦ ﺍﻟﻮﻟﻴ ﺪ ﺍﻟﻘﺎﺿ ﻲ ﻳﺤﺘ ﻮﻱ ﻋﻠ ﻰ‬
‫ﺳﺘﺔ ﻭﺛﻼﺛﻴﻦ ﻛﺘﺎﺑﺎ ً ﻣﻤﺎ ﻓﺮﻋﻪ ﺃﺑﻮ ﻳﻮﺳﻒ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﻬﺮﺳﺖ ﻻﺑﻦ ﺍﻟﻨ ﺪﻳﻢ ‪ ،٢٨٦/١‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٦٠٩/١‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.١٢٤/١‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٤‬ﻁ ﻮﺍﻑ ﺍﻟﺰﻳ ﺎﺭﺓ‪:‬ﻭﻳ ﺴﻤﻰ ﻁ ﻮﺍﻑ ﺍﻹﻓﺎﺿ ﺔ‪ ،‬ﺃﻭ ﻁ ﻮﺍﻑ ﺍﻟ ﺮﻛﻦ‪ .‬ﻭﺳ ﻤﻲ ﻁ ﻮﺍﻑ ﺍﻹﻓﺎﺿ ﺔ‪ :‬ﻷﻧ ﻪ‬
‫ﻳﺆﺗﻰ ﺑﻪ ﻋﻨ ﺪ ﺍﻹﻓﺎﺿ ﺔ ﻣ ﻦ ﻣﻨ ﻰ ﺇﻟ ﻰ ﻣﻜ ﺔ‪ ،‬ﻭﺳ ﻤﻲ ﻁ ﻮﺍﻑ ﺍﻟﺰﻳ ﺎﺭﺓ؛ ﻷﻥ ﺍﻟﺤ ﺎﺝ ﻳ ﺄﺗﻲ ﻣ ﻦ ﻣﻨ ﻰ‬
‫ﻓﻴﺰﻭﺭ ﺍﻟﺒﻴﺖ ﻭﻻ ﻳﻘﻴﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺒﻴﺖ ﺑﻤﻨﻰ ﻭﺳﻤﻲ ﻁﻮﺍﻑ ﺍﻟﺮﻛﻦ؛ ﻷﻥ ﺍﻟﻔﻘﻬﺎء ﺍﺗﻔﻘ ﻮﺍ ﻋﻠ ﻰ ﺭﻛﻨﻴﺘ ﻪ‬
‫ﻭﻻ ﻳﺘﻢ ﺍﻟﺤﺞ ﺇﻻ ﺑﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٣٤/٢‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ‬
‫ﻟﻠﺤﻄﺎﺏ ‪ ،١٣٩/٣‬ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،١٩٧/٨‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٢٢٦/٣‬‬
‫)‪(٥‬ﻓﻲ )ﺟـ(ﻟﻢ‪.‬‬
‫)‪(٦‬ﺍﻟﻌﻤﺮﺓ‪ :‬ﻟﻐﺔ‪:‬ﺍﻟﺰﻳﺎﺭﺓ‪ .‬ﻭﻫﻲ ﺑﻀﻢ ﺍﻟﻌﻴﻦ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻴﻢ‪.‬‬
‫ﺍﺻﻄﻼﺣﺎ ً‪ :‬ﻋﺮﻓﻬﺎ ﺍﻟﺠﻤﻬﻮﺭ‪ :‬ﺑﺄﻧﻬﺎ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟ ﺼﻔﺎ ﻭﺍﻟﻤ ﺮﻭﺓ ﺑ ﺈﺣﺮﺍﻡ‪.‬ﻭﻋﺮﻓﻬ ﺎ ﺍﻟ ﺸﺎﻓﻌﻲ ﻗ ﺼﺪ‬
‫ﺍﻟﺒﺖ ﻟﻠﻨﺴﻚ ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٦٠٤/٤‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪،٤٧٢/٢‬‬
‫ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٤٦٩/٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٧/٧‬ﻛ ﺸﺎﻑ ﺍﻟﻘﻨ ﺎﻉ ﻋ ﻦ ﻣ ﺘﻦ ﺍﻹﻗﻨ ﺎﻉ‬
‫ﻟﻠﺒﻬﻮﺗﻲ ‪.٣٧٦/٢‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺃ(‪.‬‬

‫‪٣٣٣‬‬
 ‫ﺍﻟﺦ‪ .‬ﻣﺎ ﺫﻛﺮﻩ‪" (٢)/‬ﻣﻼ ﻣﺴﻜﻴﻦ")‪.(٣‬‬ ‫)‪(١‬‬
‫ﺃﺷﻮﺍﻁ‬
‫ﺳﺎ‪ .‬ﻣﻊ ﺃﻥ ﺣﻠﻔ ﻪ ﻻ ﻳ ﺼﻠﻲ ﺍﻟﻴ ﻮﻡ ﻣ ﻦ ﻗﺒﻴ ﻞ‬ ‫‪َ  =٢٢٥‬ﻻ ﻳَﺗَﻘَﻳﱠ ُﺩ ِﺑﺎﻟ ﱠ‬
‫ﺻ ِﺣﻳﺢِ ِﻗﻳَﺎ ً‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬
‫‪َ  =٢٢٦‬ﻭ ِﻣﺛْﻠُﻪُ ﺍﻟﺦ‪ .‬ﺃﻱ ﻓﻲ ﻋﺪﻡ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﺼﺤﻴﺢ ﻗﻴﺎﺳﺎ ً‪.‬‬

‫ﻋ ﻰ ﺃَﻧﱠ َﻬ ﺎ َﻣ ْ‬
‫ﺳ َﻛﻧُﻪُ ﻟَ ْﻡ ﺗ ُ ْﻘﺑَ ْﻝ‪ .‬ﻻ ﻳﻘ ﺎﻝ‪ :‬ﺍﻟ ﻼﻡ‬ ‫‪َ  =٢٢٧‬ﺣﺗ ﱠ ﻰ ﻟَ ِﻭ ﺍ ﱠﺩ َ‬
‫)‪(٤‬‬
‫ﻟﻼﺧﺘﺼﺎﺹ‬
‫ﱠﺍﺭ ﻟ ﻪ ‪ =٢٢٨‬ﺇ ْﻗ َﺭ ٌ‬
‫ﺍﺭ ِﻣ ْﻧ ﻪُ‬ ‫َﻭﻓِ ﻲ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ ﻗَ ْﻭﻟُ ﻪُ‪ :‬ﻓُ َﻼ ٌﻥ َ‬
‫ﺳ ﺎ ِﻛ ٌﻥ َﻫ ِﺫ ِﻩ ﺍﻟ ﺩ َ‬
‫ﻋ ﻰ ﺃَﻧﱠ ﻪُ ﻓَﻌَ َﻝ ﺫَ ِﻟ َﻙ‬
‫ﻏ ْﺭ ٍﺱ‪ ،‬ﺃ َ ْﻭ ﺑِﻧَ ﺎءٍ َﻭﺍ ﱠﺩ َ‬
‫ﻑ ﺯَ ْﺭﻉِ ﻓُ َﻼ ٍﻥ‪ ،‬ﺃ َ ْﻭ َ‬‫ﺑِ َﻛ ْﻭﻧِ َﻬ ﺎ ﻟَ ﻪُ ﺑِ ِﺧ َﻼ ِ‬
‫ﻲ ِﻟ ْﻠ ُﻣ ِﻘ ِ ّﺭ‬
‫ِﺑ ْﺎﻷ َ ْﺟ ِﺭ ﻓَ ِﻬ َ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٩٠/٤‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٤٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٣‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٤٠/٢‬‬
‫)‪(٤‬ﺍﻟﻼﻡ ﻣﻦ ﺣﺮﻭﻑ ﺍﻹﺿﺎﻓﺔ‪،‬ﺃﻱ ﻳﺮﺑﻂ ﻣﻌﻨﻰ ﺍﻟﻔﻌﻞ ﺑﺎﻻﺳﻢ‪،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺎ ﺗﺴﺘﻘﻞ ﺑ ِﻪ ﻣ ﻦ ﺍﻟﺪﻻﻟ ﺔ‬
‫ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ ﺣﺴﺐ ﺍﻟﻘﺮﺍﺋﻦ ﻭﺍﻷﺣﻮﺍﻝ‪.‬ﻭﻣﻦ ﻣﻌﺎﻥ ﺍﻟﻼﻡ‪:‬‬
‫‪ -١‬ﺍﻻﺳﺘﺤﻘﺎﻕ‪:‬ﻭﻫﻲ ﺍﻟﺘ ﻲ ﺗﻘ ﻊ ﺑ ﻴﻦ ﻣﻌﻨ ﻰ ﻭﺫﺍﺕ‪،‬ﺇﺫ ﺗ ﺪﻝ ﺣﻴﻨﺌ ﺬ ﻋﻠ ﻰ ﺍﺳ ﺘﺤﻘﺎﻕ ﺍﻟ ﺬﺍﺕ ﻟ ﺬﻟﻚ ﺍﻟﻤﻌﻨ ﻰ‬
‫ﻧﺤﻮ‪ :‬ﺍﻟﺤﻤﺪ ﻪﻠﻟ‪.‬‬
‫ﻒ‪:‬‬ ‫ﻮﺭﺓ ُ ﻳُﻮ ُ‬
‫ﺳ َ‬ ‫ﺳ َ‬‫ﻴﺮﺍ ﴾ ] ُ‬ ‫‪ -٢‬ﺍﻻﺧﺘﺼﺎﺹ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻘﻊ ﺑﻴﻦ ﺫﺍﺗﻴﻦ‪،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿:‬ﺇِﻥﱠ ﻟَﻪُ ﺃَﺑًﺎ َ‬
‫ﺷ ْﻴ ًﺨﺎ َﻛﺒِ ً‬
‫‪.[ ٧٨‬‬
‫ﻴﻢ‪ [ ٢ :‬ﻓﺈﻥ ﺍﻟﻘﺮﻳﻨﺔ ﻗﺎﺋﻤﺔ‬ ‫ﻮﺭﺓ ُ ِﺇﺑ َْﺮﺍ ِﻫ َ‬
‫ﺳ َ‬ ‫ﺽ﴾] ُ‬ ‫ﺕ َﻭ َﻣﺎ ِﻓﻲ ﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫‪ -٣‬ﺍﻟﻤﻠﻜﻴﺔ‪ :‬ﻣﺜﺎﻟﻪ‪ ﴿:‬ﻟَﻪُ َﻣﺎ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﻣﻤﻠﻮﻙ ﻪﻠﻟ ﻋﺰ ﻭﺟﻞ ﻣﻠﻤﺎ ً‬ ‫ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﺣﻘﻴﻘﻴﺎ ً‪=.........................................‬‬
‫= ‪ -٤‬ﺍﻟﺘﻌﻠﻴﻞ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ﴿ َﻭﺃ َ ْﻧ َﺰ ْﻟﻨَﺎ ﺇِﻟَ ْﻴ ﻚَ ﺍﻟ ِﺬّﻛ َْﺮ ِﻟﺘُﺒَ ِﻴّﻦَ ِﻟﻠﻨﱠ ِ‬
‫ﺎﺱ َﻣ ﺎ ﻧُ ِ ّﺰ َﻝ ﺇِﻟَ ْﻴ ِﻬ ْﻢ َﻭﻟَﻌَﻠﱠ ُﻬ ْﻢ ﻳَﺘَﻔَ ﱠﻜ ُﺮﻭﻥَ ﴾‬
‫ﻮﺭﺓ ُ ﺍﻟﻨﱠﺤْ ِﻞ‪ [ ٤٤ :‬ﺃﻱ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺒﻴﻦ ﻟﻠﻨﺎﺱ‪.‬‬ ‫ﺳ َ‬‫] ُ‬
‫ﻮﺭﺓ ُ ِ‬
‫ﺍﻹ ْﺳ َﺮ ِﺍء‪:‬‬ ‫ﺳ َ‬ ‫ﻖ ﺍﻟﻠﱠ ْﻴ ِﻞ ﴾ ] ُ‬ ‫ﺴ ِ‬ ‫ﻏ َ‬ ‫ﻮﻙ ﺍﻟﺸ ْﱠﻤ ِﺲ ِﺇﻟَﻰ َ‬ ‫ﺼﻼَﺓَ ِﻟ ُﺪﻟُ ِ‬ ‫‪ -٥‬ﺍﻟﻈﺮﻓﻴﺔ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﺃ َ ِﻗ ِﻢ ﺍﻟ ﱠ‬
‫‪ [ ٧٨‬ﺃﻱ ﻋﻨﺪ ﺩﻟﻮﻙ ﺍﻟﺸﻤﺲ ﺃﻭ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -٦‬ﺍﻟﺼﻴﺮﻭﺭﺓ ﺃﻭ ﺍﻟﻌﺎﻗﺒﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻣﺮﺍ ً ﺃﻋﻘ ﺐ ﺷ ﻴﺌﺎ ً ﺁﺧ ﺮ ﺩﻭﻥ ﺃﻥ ﺗﻜ ﻮﻥ ﺍﻟﻌﻠﻴ ﺔ‬
‫ﻮﺭﺓ ُ‬
‫ﺳ َ‬ ‫ﻋ ﺪ ًُّﻭﺍ َﻭ َﺣ َﺰﻧً ﺎ ﴾ ] ُ‬ ‫ﻋ ْﻮﻥَ ِﻟﻴَ ُﻜ ﻮﻥَ ﻟَ ُﻬ ْﻢ َ‬ ‫ﻣﻘ ﺼﻮﺩﺓ ﺑﻴﻨﻬﻤ ﺎ ﻣﺜ ﻞ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪ ﴿ :‬ﻓَﺎ ْﻟﺘَﻘَ َﻄ ﻪُ ﺁ ُﻝ ﻓِ ْﺮ َ‬
‫ﺺ‪ [ ٨ :‬ﻓﺈﻥ ﺍﻟﻤﻌﻨﻰ‪ :‬ﻛﺎﻥ ﻋﺎﻗﺒ ﺔ ﺍﻟﺘﻘ ﺎﻁ ﺁﻝ ﻓﺮﻋ ﻮﻥ ﺃﻥ ﺃﺻ ﺒﺢ ﻟﻬ ﻢ ﻋ ﺪﻭﺍ ً ﻭﺣﺰﻧ ﺎ ً ﺩﻭﻥ ﺃﻥ‬ ‫ﺼ ِ‬‫ﺍﻟﻘَ َ‬
‫ﺗﺨﻄﺮ ﻓﻲ ﺑﺎﻟﻬﻢ ﻫﺬﻩ ﺍﻟﺴﺒﺒﻴﺔ‪ .‬ﻳﻨﻈﺮ‪:‬ﺣﺮﻭﻑ ﺍﻟﻤﻌ ﺎﻧﻲ ﻟﻠﺰﺟ ﺎﺝ ‪ ،٤٠/١‬ﻣﻐﻨ ﻰ ﺍﻟﻠﺒﻴ ﺐ ﻻﺑ ﻦ ﻫ ﺸﺎﻡ‬
‫‪ ،٢٧٥/١‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻟﻠﺰﺭﻛﺸﻲ‪.١٦٥،١٦٤/٣‬‬

‫‪٣٣٤‬‬
‫ﻭﻫﻮ‪ (١)/‬ﻳﻌﻢ ﺍﻟﻤﻠﻚ‪ (٢)/‬ﻭﺍﻟﺴﻜﻨﻰ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻭﻫﻮ ﻛﺬﻟﻚ ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﻄﻠ ﻖ ﻳﻨ ﺼﺮﻑ ﺇﻟ ﻰ‬
‫ﺍﻟﻔﺮﺩ ﺍﻟﻜﺎﻣﻞ ﻭﻫﻮ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻼ ﺗ ﺴﻤﻊ ﺩﻋ ﻮﻯ ﻏﻴ ﺮﻩ‪ ،‬ﻭﻟﻌ ﻞ "ﺍﻟﻤ ﺼﻨﻒ" ﺑﻨ ﺎﻩ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻤﻠﻚ ﺣﻘﻴﻘﺔ ﻛﻤﺎ ﻳﻔﻴﺪﻩ ﺟﻌﻞ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﻗﺎﻋﺪﺓ ﺃﻥ » ْﺍﻷ َ ْ‬
‫ﺻ َﻞ ﻓِ ﻲ‬
‫ﻱ")‪.(٣‬‬‫ْﺍﻟ َﻜ َﻼ ِﻡ ْﺍﻟ َﺤ ِﻘﻴﻘَﺔُ« ﺍﻫـ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺍﺭ ] ِﻣ ْﻧﻪُ[)‪ِ (٤‬ﺑ َﻛ ْﻭﻧِ َﻬﺎ ﻟَﻪُ‪ .‬ﻻﺣﻘﺎ ً ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﻓﻴﻪ ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﺳ ﻢ‬
‫‪  =٢٢٨‬ﺇ ْﻗ َﺭ ٌ‬
‫ﺍﻟﻔﺎﻋﻞ ﺇﻟﻰ ﻣﻔﻌﻮﻟﻪ ﻭﻛﺎﻥ ﺇﻓﺎﺩﺓ ﺍﻟﻤﻠﻚ ﺑﻄﺮﻳﻖ ﺃﻥ ﺍﻟﻔﺮﺩ ﺍﻟﻜﺎﻣ ﻞ ﺳ ﻜﻨﻰ ﺍﻟﻤﻠ ﻚ ﻓﺎﻧ ﺼﺮﻑ‬
‫ﻱ")‪.(٥‬‬ ‫ﺍﻟﻤﻄﻠﻖ ﺇﻟﻴﻪ‪َ " .‬ﺣ َﻤ ِﻮ ّ‬
‫ﺙ ِﺑﻠَ ْﺣ ِﻣ َﻬ ﺎ؛ ِﻷَﻧﱠ ﻪُ ْﺍﻟ َﺣ ِﻘﻳﻘَ ﺔُ‬ ‫ﻑ َﻻ ﻳَﺄ ْ ُﻛ ُﻝ ِﻣ ْﻥ َﻫ ِﺫ ِﻩ ﺍﻟ ﱠ‬
‫ﺷﺎ ِﺓ َﺣ ِﻧ َ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ‪ :‬ﻟَ ْﻭ َﺣﻠَ َ‬
‫ﻑ َﻻ ﻳَﺄ ْ ُﻛ ُﻝ ِﻣ ْﻥ َﻫ ِﺫ ِﻩ ﺍﻟﻧﱠ ْﺧﻠَ ِﺔ‬‫ﻑ َﻣ ﺎ ﺇﺫَﺍ َﺣﻠَ َ‬ ‫ﺎﺟ َﻬ ﺎ‪ =٢٢٩ .‬ﺑِ ِﺧ َﻼ ِ‬ ‫ﺩُﻭﻥَ ﻟَﺑَﻧِ َﻬ ﺎ َﻭﻧِﺗ َ ِ‬
‫ﻁ ْﻠ ِﻌ َﻬﺎ‬
‫ﺙ ﺑِﺛ َ َﻣ ِﺭﻫَﺎ َﻭ َ‬ ‫َﺣﻧِ َ‬
‫ﻭﻟ ﻴﺲ ﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻹﺿ ﺎﻓﺔ ]ﺍﻹﺿ ﺎﻓﺔ[)‪ (٦‬ﺍﻟﻤ ﺼﻄﻠﺢ ﻋﻠﻴﻬ ﺎ‪ ،‬ﺑ ﻞ ﺍﻟﻤ ﺮﺍﺩ ﺇﺿ ﺎﻓﺔ‬
‫ﺍﻟﺴﻜﻨﻰ ﺇﻟﻴﻪ ﻓﻼ ﻳﺘﻌﻴﻦ ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ ﺳﺎﻛﻦ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻓﻼﻥ ﺳﺎﻛﻦ ﻫ ﺬﻩ ﺍﻟ ﺪﺍﺭ ﺣﺘ ﻰ‬
‫ﻟﻮ ﻗُ ِﺮﻯء ﺑﺎﻟﺘﻨﻮﻳﻦ ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ‪.‬‬
‫ﻑ َﻻ ﻳَﺄ ْ ُﻛ ُﻝ ِﻣ ْﻥ َﻫ ِﺫ ِﻩ ﺍﻟﻧﱠ ْﺧﻠَ ِﺔ ﺍﻟ ﺦ‪.‬ﺍﻋﻠ ﻢ ﺃﻧ ﻪ ﺇﻧﻤ ﺎ‬‫ﻑ َﻣﺎ ﺇﺫَﺍ َﺣﻠَ َ‬
‫‪  =٢٢٩‬ﺑِ ِﺧ َﻼ ِ‬
‫ﺣﻨﺚ ﺑﺄﻛﻞ ﺛﻤﺮﻫﺎ ﻭﻁﻠﻌﻬﺎ؛ ﻟﺘﻌﺬﺭ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻨﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺘﻌﺬﺭﺓ‪ :‬ﻭﻫﻲ ﻣﺎﻻ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻ ﺑﻤﺸﻘﺔ‪.‬‬
‫ﺃﻭ ﻣﻬﺠ ﻮﺭﺓ‪ :‬ﻭﻫ ﻲ ﻣ ﺎ)‪ (٧‬ﻳﻤﻜ ﻦ ﺍﻟﻮﺻ ﻮﻝ ﺇﻟﻴ ﻪ ﺇﻻ ﺃﻥ ﺍﻟﻨ ﺎﺱ ﻫﺠ ﺮﻭﻩ‪ ،‬ﻭﺗﺮﻛ ﻮﻩ‬
‫ﺻﻴﺮ ﺇﻟﻰ ﺍﻟﻤﺠﺎﺯ ﺑﺎﻹﺟﻤﺎﻉ)‪.(٨‬‬
‫ﻓﻤﺜ ﺎﻝ ﺍﻟﻤﺘﻌ ﺬﺭ‪ :‬ﻟ ﻮ ﺣﻠ ﻒ ﻻ ﻳﺄﻛ ﻞ ﻣ ﻦ ﻫ ﺬﻩ ﺍﻟﻨﺨﻠ ﺔ‪ ،‬ﻭﺍﻟﻤﺠ ﺎﺯ ﻓﻴ ﻪ ﺃﻥ ﻳﺄﻛ ﻞ ﻣ ﻦ‬
‫ﺛﻤﺮﻫ ﺎ)‪ ،(٩‬ﻭﺇﻥ ﻟ ﻢ ﻳﻜ ﻦ ﻟﻬ ﺎ ﺛﻤ ﺮ ﻓﺜﻤﻨﻬ ﺎ‪ ،‬ﻭﻟ ﻮ ﺗﻜﻠ ﻒ ﻭﺃﻛ ﻞ ﻣ ﻦ ﻋﻴﻨﻬ ﺎ ﻻ ﻳﺤﻨ ﺚ ﻋﻠ ﻰ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﻣﺜﺎﻝ ﺍﻟﻤﻬﺠﻮﺭﺓ‪ :‬ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻀﻊ ﻗﺪﻣﻪ ﻓﻲ ﺩﺍﺭ ﻓﻼﻥ‪ ،‬ﻓﺈﻥ ﺣﻘﻴﻘﺘﻪ ﻭﻫ ﻮ ﻭﺿ ﻊ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٠٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٨١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٤/١‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻤﺘﻦ‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٤/١‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺏ( ﻣﻤﺎ‪.‬‬
‫)‪(٨‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻔ ﺼﻮﻝ ﻓ ﻲ ﺍﻷﺻ ﻮﻝ ﻟﻠﺠ ﺼﺎﺹ ‪ ،٤٦/١‬ﻭﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ‬
‫‪ ،١٣١٢١٣٠/١‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./٤٧/‬‬
‫)‪( ٩‬ﻓﻲ )ﺃ( ﻏﻴﺮﻫﺎ‪.‬‬

‫‪٣٣٥‬‬
 ‫ﺍﻟﻘﺪﻡ ﺣﺎﻓﻴﺎ ً ﻳﻤﻜﻦ ﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻫﺠﺮﻭﻩ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻓﻴﻪ ﺍﻟﺪﺧﻮﻝ ﻛﺬﺍ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ")‪.(١‬‬
‫‪.........................................................................................‬‬
‫ﻭﻗﻮﻟﻪ)‪ :(٢‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺛﻤﺮ ﻓﺜﻤﻨﻬ ﺎ‪ .‬ﺃﻱ ﻓﺈﻧ ﻪ‪ (٣)/‬ﻳﺤﻨ ﺚ ﺑﺄﻛ ﻞ ﻣ ﺎ ﻳ ﺸﺘﺮﻳﻪ ﻣ ﻦ‬
‫ﺛﻤﻨﻬﺎ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺴﺘﻌﻤﻠﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻣﺘﻌﺎﺭﻓﺎً‪ ،‬ﻓﺎﻟﺤﻘﻴﻘ ﺔ‪ (٤)/‬ﺃﻭﻟ ﻰ ﻋﻨ ﺪ‬
‫ﺍﻹﻣﺎﻡ "ﺃﺑﻲ ﺣﻨﻴﻔﺔ"‪ ،‬ﻭ"ﻋﻨﺪﻫﻤﺎ" ﺍﻟﻤﺠﺎﺯ ﺍﻟﻤﺘﻌ ﺎﺭﻑ ﺃﻭﻟ ﻰ)‪ (٥‬ﺑﺪﻻﻟ ﺔ ﺍﻟﻌ ﺮﻑ)‪ ،(٦‬ﻭﻫ ﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﻳﻨﺒﻨﻲ ﻋﻠﻰ ﺃﺻ ﻞ ﺁﺧ ﺮ ﻣﺨﺘﻠ ﻒ ﻓﻴ ﻪ‪ ،‬ﻭﻫ ﻮ ﺃﻥ ﺍﻟﺨﻠﻔﻴ ﺔ)‪ (٧‬ﺃﻱ ﻛ ﻮﻥ ﺍﻟﻤﺠ ﺎﺯ‬
‫ﺧﻠﻔﺎ ً ﻋﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺘﻜﻠﻢ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻨﺪﻫﻤﺎ‪ :‬ﺍﻟﺨﻠﻔﻴﺔ ﻓﻲ ﺍﻟﺤﻜﻢ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻭﺗﻈﻬﺮ ﺍﻟﺜﻤﺮﺓ ﻓﻲ ﻗﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻟﻌﺒﺪﻩ ﻭﺍﻟﻌﺒﺪ ﺃﻛﺒﺮ ﺳﻨﺎ ً‪ (٨)/‬ﻣﻨ ﻪ‪ :‬ﻫ ﺬﺍ ﺍﺑﻨ ﻲ‪ ،‬ﻓﻌﻨ ﺪﻩ‬
‫ﻳﻌﺘﻖ؛ ﻷﻥ ﺷﺮﻁ ﺍﻟﺨﻠﻔﻴﺔ ﺗﺼﻮﺭ ﺍﻟﺤﻘﻴﻘ ﺔ ﻭﺍﻟﺤﻘﻴﻘ ﺔ ﻣﺘ ﺼﻮﺭﺓ)‪ (٩‬ﻣ ﻦ ﺣﻴ ﺚ ﺍﻟ ﺘﻜﻠﻢ؛ ﻷﻥ‬
‫ﻗﻮﻟﻪ‪ :‬ﻫﺬﺍ ﺍﺑﻨﻲ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻜﻠﻢ ﺻﺤﻴﺢ؛ ﻷﻧﻪ ﻣﺒﺘﺪﺃ ﻭﺧﺒﺮ‪ ،‬ﻭﻟﻤﺎ ﺗﻌﺬﺭ ﻣﻮﺟﺒ ﻪ ﺍﻟﺤﻘﻴﻘ ﻲ‬
‫ﺗﻌﻴﻦ ﺍﻟﻤﺠﺎﺯ ﻣﻦ ﺫﻛﺮ ﺍﻟﻤﻠﺰﻭﻡ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻼﺯﻡ ﻭﻫﻮ ﺍﻟﺤﺮﻳﺔ‪ ،‬ﻭﻋﻨﺪﻫﻤﺎ‪ :‬ﻻ ﻳﻌﺘﻖ؛ ﻷﻧ ﻪ ﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻷﺻ ﻞ ﺻ ﺤﻴﺤﺎ ً ﻣﻮﺟﺒ ﺎ ً ﻟﻠﺤﻜ ﻢ‪ ،‬ﻭﻫ ﺬﺍ ﺍﻟﻜ ﻼﻡ ﻏﻴ ﺮ ﻣﻨﻌﻘ ﺪ ﻹﻳﺠ ﺎﺏ ﺍﻟﺤﻜ ﻢ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ)‪/٥٦‬ﺃ (‪.‬‬
‫)‪(٢‬ﺃﻱ‪ :‬ﺍﻟﻐﺰﻱ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٤٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٥٦،٥٥/٢‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﻴﺮ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳ ﺮ‬
‫ﻻﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ‪.٣٧/٢‬‬
‫)‪(٦‬ﺍﻟﻌﺮﻑ‪:‬ﻟﻐﺔ‪ :‬ﻛﻞ ﻣﺎﺗﻌﺮﻓﻪ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺿﺪ ﺍﻟﻨّ ُﻜ ِﺮ‪.‬‬
‫ﺍﺻﻄﻼﺣﺎ ً‪ :‬ﻣﺎ ﺍﺳﺘﻘﺮﺕ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻴﻪ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺗﻠﻘﺘﻪ ﺍﻟﻄﺒﺎﺋﻊ ﺑ ﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﺍﺳ ﺘﺪﻝ ﺍﻟﻔﻘﻬ ﺎء‬
‫ﻋ ِﻦ‬
‫ﺽ َ‬ ‫ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻌ ﺮﻑ ﺣﺠ ﺔ ﻓ ﻲ ﺍﻟﺘ ﺸﺮﻳﻊ ﺑﻘﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ ﴿ ُﺧ ِﺬ ﺍ ْﻟﻌَ ْﻔ َﻮ َﻭﺃْ ُﻣ ْﺮ ِﺑ ﺎ ْﻟﻌُ ْﺮ ِ‬
‫ﻑ َﻭﺃ َ ْﻋ ِﺮ ْ‬
‫ﺍﻑ‪ [ ١٩٩ :‬ﻭﻋﻠﻰ ﺃﺳﺎﺳ ِﻪ ﺍﻋﺘﺒﺮ ﺍﻟﻔﻘﻬﺎء ﻭﺧﺎﺻﺔ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ‬ ‫ﻮﺭﺓ ُ ﺍﻷَﻋ َْﺮ ِ‬
‫ﺳ َ‬‫ﺍ ْﻟ َﺠﺎ ِﻫ ِﻠﻴﻦَ ﴾ ] ُ‬
‫ﺍﻟﻌﺮﻑ ﺩﻟﻴﻼً ﺷﺮﻋﻴﺎ ً ﻭﺃﺻﻼً ﻣﻦ ﺃﺻﻮﻝ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﻗﺎﻟﻮﺍ ﺍﻟﻌﺎﺩﺓ ﻣﺤﻜﻤﺔ‪ ،‬ﻭﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻌﺮﻑ ﺛﺎﺑ ﺖ‬
‫ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎء ﺃﻳﻀﺎ ً ﻛﻞ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟ ﺸﺮﻉ ﻣﻄﻠﻘ ﺎ ً ﻭﻻ ﺿ ﺎﺑﻂ ﻟ ﻪ ﻓﻴ ﻪ‪ ،‬ﻭﻻ ﻓ ﻲ ﺍﻟﻠﻐ ﺔ ﻳ ُْﺮﺟ ﻊ ﻓﻴ ﻪ‬
‫ﺇﻟ ﻰ ﺍﻟﻌ ﺮﻑ ﻛ ﺎﻟﺤﺮﺯ ﻓ ﻲ ﺍﻟ ﺴﺮﻗﺔ‪ ،‬ﻭﺇﺣﻴ ﺎء ﺍﻟﻤ ﻮﺍﺕ‪ .‬ﻭﺍﻟﻌ ﺮﻑ ﺍﻟﻤﻘﺒ ﻮﻝ ﺑﺎﻻﺗﻔ ﺎﻕ ﻫ ﻮ ﺍﻟﻌ ﺮﻑ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﻌﺎﻡ ﺍﻟﻤﻄﺮﺩ ﻣﻦ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨ ﺎﻟﻒ ﻧ ﺼﺎ ً ﺷ ﺮﻋﻴﺎ ً ﻭﻻ ﻗﺎﻋ ﺪﺓ‬
‫ﺃﺳﺎﺳﻴﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ‪ ،١٤٠/٤‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔ ﺮﻭﻕ ﻟﻠﻘﺮﺍﻓ ﻲ ‪١٧٢/١‬‬
‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠ ﺴﻴﻮﻁﻲ ‪ ،/٩٨/‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﻟﻠﺰﺭﻛ ﺸﻲ ‪،٣٩١،٣٩٢/٢‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ ﻟﻠﻔﺘﻮﺣﻲ ‪./٦٠٠-٥٩٩ /‬‬
‫)‪(٧‬ﻓﻲ )ﺟـ( ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪ ٢٨٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﻣﻘﺼﻮﺭﺓ‪.‬‬

‫‪٣٣٦‬‬
‫ﺃﺻﻼً ﻓﻴﻠﻐﻮ‪ (١)/‬ﻛﺎﻟﻐﻤﻮﺱ)‪ (٢‬ﻟﻤﺎ ﻟﻢ ﻳﻨﻌﻘﺪ ﺍﻟﺤﻜﻢ ﺍﻷﺻﻠﻲ ﻭﻫﻮ ﺍﻟﺒﺮ ﻻﺳﺘﺤﺎﻟﺘﻪ ﻟ ﻢ ﻳﻨﻌﻘ ﺪ‬
‫ﺍﻟﺤﻜﻢ ﺍﻟﺨﻠﻔﻲ ﻭﻫﻮ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫)‪(٣‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺑﻨﻘﺾ ﻫﺬﺍ ﺍﻷﺻﻞ ﻋﻠ ﻰ ﻗ ﻮﻝ "ﺃﺑ ﻲ ﻳﻮﺳ ﻒ" ﺑﻤ ﺴﺄﻟﺔ ﺍﻟﻜ ﻮﺯ‬
‫ﻭﻫﻲ‪ :‬ﻣﺎ ﺇﺫﺍ ﺣﻠﻒ ﻟﻴﺸﺮﺑﻦ ﺍﻟﻤﺎء ﺍﻟﺬﻱ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻜ ﻮﺯ ﻭﻻ ﻣ ﺎء ﻓﻴ ﻪ‪ ،‬ﻓﺈﻧ ﻪ ﻗ ﺎﻝ‪ :‬ﺑﺎﻧﻌﻘ ﺎﺩ‬
‫ﺍﻟﻴﻤ ﻴﻦ ﺛﻤ ﺔ ﻟﻴﻈﻬ ﺮ ﺃﺛ ﺮﻩ ﻓ ﻲ ﺣ ﻖ ﺍﻟﺨﻠ ﻒ)‪ (٤‬ﻭﻫ ﻮ ﺍﻟﻜﻔ ﺎﺭﺓ ﻣ ﻊ ﺃﻥ ﺍﻷﺻ ﻞ ﻭﻫ ﻮ ﺍﻟﺒ ﺮ‬
‫ﻣﺴﺘﺤﻴﻞ‪.‬‬
‫ﺻ ْﻧﻌَﺔٌ َﺣﺎ ِﺩﺛ َ ﺔٌ َﻛﺎﻟ ِ ّﺩﺑ ِْﺱ ﻓَ ﺈِ ْﻥ ﻟَ ْﻡ ﻳَ ُﻛ ْﻥ ﻟَ َﻬ ﺎ ﺛ َ َﻣ ٌﺭ‬
‫ﺻ َﻝ ﺑِ ِﻪ َ‬ ‫‪َ =٢٣٠‬ﻻ ﺑِ َﻣﺎ ﺍﺗ ﱠ َ‬
‫ﺙ ِﺑ َﻣﺎ ﺃ َ َﻛﻠَﻪُ ِﻣ ﱠﻣﺎ ﺍ ْﺷﺗ َ َﺭﺍﻩُ ِﺑﺛ َ َﻣﻧِ َﻬﺎ‬
‫َﺣﻧِ َ‬
‫ﻓﺤﺎﺻ ﻞ ﺍﻟﺨ ﻼﻑ ﺃﻧ ﻪ ﺇﺫﺍ ﺍﺳ ﺘﻌﻤﻞ ﻟﻔ ﻆ ﻭﺃﺭﻳ ﺪ ﺑ ﻪ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﻤﺠ ﺎﺯﻱ ﻫ ﻞ ﻳ ﺸﺘﺮﻁ‬
‫ﺇﻣﻜﺎﻥ ﺍﻟﺒﺮ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻡ ﻻ ؟ ﻓﻌﻨﺪﻫﻤﺎ‪ :‬ﻳﺸﺘﺮﻁ؛ ﻓﺤﻴ ﺚ ﺍﻣﺘﻨ ﻊ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﺤﻘﻴﻘ ﻲ‬
‫ﻻ ﻳﺼﺢ ﺍﻟﻤﺠﺎﺯﻱ‪ ،‬ﻭﻋﻨﺪﻩ‪ :‬ﻻ ﺑﻞ ﻳﻜﻔﻲ ﺻﺤﺔ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺮﻳﻨﺔ)‪.(٥‬‬
‫ﻭﺟﻪ ﺑﻨﺎء ﻣﺎ ﺳﺒﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ‪ :‬ﺃﻥ ﺍﻟﺨﻠﻔﻴ ﺔ ﻟﻤ ﺎ ﻛ ﺎﻥ ﻓ ﻲ ﺍﻟ ﺘﻜﻠﻢ ﻋﻨ ﺪﻩ ﺍﻋﺘﺒ ﺮ‬
‫ﻟﻔ ﻆ ﺍﻟﺤﻘﻴﻘ ﺔ؛ ﻷﻥ ﺍﻟﻤﺠ ﺎﺯ ﻻ ﻳ ﺰﺍﺣﻢ ﺍﻟﺤﻘﻴﻘ ﺔ‪ ،‬ﻓﺎﻟﺤﻘﻴﻘ ﺔ ﺍﻟﻤ ﺴﺘﻌﻤﻠﺔ ﺻ ﺎﺭﺕ ﺃﻭﻟ ﻰ ﻣ ﻦ‬
‫ﺍﻟﻤﺠﺎﺯ ﺍﻟﻤﺘﻌﺎﺭﻑ‪ ،‬ﻭﻋﻨﺪﻫﻤﺎ‪ :‬ﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺨﻠﻔﻴﺔ ﻓﻲ ﺍﻟﺤﻜ ﻢ‪ (٦)/‬ﻭﺟ ﺐ ﺍﻟﺘ ﺮﺟﻴﺢ ﺑﺎﻋﺘﺒ ﺎﺭ‬
‫ﺍﻟﺤﻜ ﻢ ﻭﺣﻜ ﻢ ﺍﻟﻤﺠ ﺎﺯ ﺍﻟﻤﺘﻌ ﺎﺭﻑ ﺭﺍﺟ ﺢ؛ ﻷﻧ ﻪ ﺃﻛﺜ ﺮ ﺍﺳ ﺘﻌﻤﺎﻻً)‪ (٧‬ﺍﻟ ﺦ‪.‬ﻣ ﺎ ﺫﻛ ﺮﻩ‬
‫"ﺍﻟﻐﺰﻱ")‪.(٨‬‬
‫ﺻ ْﻧﻌَﺔٌ َﺣﺎ ِﺩﺛَﺔٌ ﺃﻧﻪ ﻻ ﻳﺤﻨﺚ ﺑ ﺎﻟﺜﻤﺮ ﺍﻟ ﺬﻱ ﺍﺗ ﺼﻞ‬ ‫‪َ  =٢٣٠‬ﻻ ِﺑ َﻣﺎ ﺍﺗ ﱠ َ‬
‫ﺻ َﻝ ِﺑ ِﻪ َ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١١٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺏ(‪.‬‬

‫)‪(٢‬ﺍﻟﻴﻤ ﻴﻦ ﺍﻟﻐﻤ ﻮﺱ‪ :‬ﻋﺮﻓﻬ ﺎ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑﺄﻧﻬ ﺎ‪ :‬ﺍﻟﻴﻤ ﻴﻦ ﺍﻟﻜﺎﺫﺑ ﺔ ﻗ ﺼﺪﺍ ً ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ ﺃﻭ ﻓ ﻲ‬
‫ﺍﻟﺤﺎﻝ‪ .‬ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﺤﺎﻟﻒ) ﻭﷲ ﻟﻘﺪ ﺩﺧﻠﺖ ﻫﺬﻩ ﺍﻟ ﺪﺍﺭ( ﻭﻫ ﻮ ﻳﻌﻠ ﻢ ﺃﻧ ﻪ ﻣ ﺎ ﺩﺧﻠﻬ ﺎ‪ – .‬ﻭﺣﻜﻤﻬ ﺎ ﻋﻨ ﺪ‬
‫ﺍﻟﺠﻤﻬﻮﺭ ﻭﻣﻨﻬﻢ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻧﻪ ﻳﺄﺛﻢ ﻓﻴﻬ ﺎ ﺻ ﺎﺣﺒﻬﺎ ﻭﻳﺠ ﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ ﺑﺎﻟﻤﺎﻝ‪.‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺗﺠ ﺐ ﺍﻟﻜﻔ ﺎﺭﺓ ﺃﻱ ﺗ ﺴﻘﻂ ﺍﻟﻜﻔ ﺎﺭﺓ ﺍﻹﺛ ﻢ ﻓﻴﻬ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‬
‫‪ ،١٢٩/٨‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٣/٣‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٤٠٧-٤٠٦/٤‬ﻣﻮﺍﻫ ﺐ‬
‫ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،٢٦٠/٣‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،٢٤١/٤‬‬
‫ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،١٨٨/٦‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪،٣٩٢/٩‬‬
‫ﺍﻟﻔﺮﻭﻉ ‪.٣٤٣/٦‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪ ،٧/٩‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٣٥/٣‬‬
‫)‪(٤‬ﻓﻲ )ﺟـ( ﺍﻟﺤﻠﻒ‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪ ،١٥٥/١‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻟﻠﺰﺭﻛﺸﻲ ‪.١٠٥/٣‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٤٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺃ(‪.‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٧٧/٢‬ﺷﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ‬
‫‪.١٥٥/١‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ ) ‪/٥٦‬ﺏ(‪.‬‬

‫‪٣٣٧‬‬
‫ﺑ ﻪ ﺻ ﻔﺔ ﺣﺎﺩﺛ ﺔ ﻓ ﺼﺎﺭ ﺣﻘﻴﻘ ﺔ ﺃﺧ ﺮﻯ ﻓﻴﻜ ﻮﻥ ‪َ ‬ﻛﺎﻟ ِ ّﺩﺑ ِْﺱ ﺑﻴﺎﻧ ﺎ ﻟﻠﺤﻘﻴﻘ ﺔ ﺍﻷﺧ ﺮﻯ‬
‫ﺍﻟﺤﺎﺻﻠﺔ ﺑﺎﺗ ﺼﺎﻝ ﺍﻟ ﺼﻔﺔ ﺍﻟﺤﺎﺩﺛ ﺔ ﺑ ﺎﻟﺜﻤﺮ ﻓﻴ ﺼﻴﺮ ﺍﻟﻤﻌﻨ ﻰ ﻻ ﻳﺤﻨ ﺚ ﺑﻤ ﺎ ﻳﺤ ﺼﻞ ﺳ ﺒﺐ‬
‫ﻱ")‪ .(١‬ﻣﻮﺿﺤﺎ ً‪.‬‬‫ﺍﺗﺼﺎﻝ ﺻﻔﺔ ﺣﺎﺩﺛﺔ ﺑﺎﻟﺜﻤﺮ " َﺣ َﻤ ِﻮ ّ‬

‫ﻺ ْﻣ َﻛ ِ‬
‫ﺎﻥ‬ ‫ﺙ ِﺑﺄ َ ْﻛ ِﻝ َ‬
‫ﻋ ْﻳﻧِ َﻬ ﺎ ِﻟ ْ ِ‬ ‫ﻑ َﻻ ﻳَﺄ ْ ُﻛ ُﻝ ِﻣ ْﻥ َﻫ ِﺫ ِﻩ ْﺍﻟ ِﺣ ْﻧ َ‬
‫ﻁ ِﺔ ﻓَﺈِﻧﱠ ﻪُ ﻳَ ْﺣﻧَ ُ‬ ‫َﻭ ِﻣ ْﻧ َﻬﺎ َﺣﻠَ َ‬
‫َﺙ ِﺑﺄ َ ْﻛ ِﻝ ُﺧﺑ ِْﺯﻫَﺎ‪:‬‬
‫‪ =٢٣١‬ﻓَ َﻼ ﻳَ ْﺣﻧ ُ‬
‫َﺙ ﺑِﺄ َ ْﻛ ِﻝ ُﺧﺑ ِْﺯ َﻫ ﺎ ﻭﻋﻨ ﺪ "ﺃﺑ ﻲ ﻳﻮﺳ ﻒ"‪ (٢)/‬ﻳﺤﻨ ﺚ ﺇﺫﺍ ﺃﻛ ﻞ‬
‫‪  =٢٣١‬ﻓَ َﻼ ﻳَ ْﺣﻧ ُ‬
‫ﺧﺒﺰﻫﺎ‪ ،‬ﻭﻻ ﻳﺤﻨﺚ ﺑﺴﻮﻳﻘﻪ‪ ،‬ﻭﻋﻨﺪ "ﷴ" ﻳﺤﻨﺚ ﺑﺨﺒﺰﻩ ﻭﺳﻮﻳﻘﻪ ﻭﺇﻥ ﻗ ﻀﻤﻪ)‪ (٣‬ﺃﻱ ﺍﻟﺒ ﺮ‬
‫ﻳﺤﻨﺚ‪ (٤)/‬ﻋﻨﺪﻫﻢ ﻛﺬﺍ ﻓﻲ "ﻣﻼ ﻣﺴﻜﻴﻦ")‪.(٥‬‬
‫ﻭﺟ ﻪ ﺍﻟﻔ ﺮﻕ ﺑ ﻴﻦ ﺍﻟﺨﺒ ﺰ ﻭﺍﻟ ﺴﻮﻳﻖ ﻋﻨ ﺪ "ﺃﺑ ﻲ ﻳﻮﺳ ﻒ" ﺃﻥ ﺍﻟﺤﻨﻄ ﺔ ﺇﺫﺍ ﺫﻛ ﺮﺕ‬
‫ﻣﻘﺮﻭﻧ ﺔ ﺑﺎﻷﻛ ﻞ ﻳ ﺮﺍﺩ ﺑﻬ ﺎ ﺍﻟﺨﺒ ﺰ ﺩﻭﻥ ﺍﻟ ﺴﻮﻳﻖ‪ ،‬ﻭ"ﷴ" ﺍﻋﺘﺒ ﺮ ﻋﻤ ﻮﻡ ﺍﻟﻤﺠ ﺎﺯ ﻛﻤ ﺎ ﻓ ﻲ‬
‫»ﺍﻟﺒﺪﺍﺋﻊ«)‪.(٦‬‬
‫ﻭﻅﺎﻫﺮ ﻗﻮﻟﻪ‪ :‬ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ (٧‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻧﻪ ﺇﺫﺍ ﻧ ﻮﻯ ﺃﻛ ﻞ ﺍﻟﺨﺒ ﺰ ﻓﺈﻧ ﻪ ﻳ ﺼﺪﱠﻕ؛‬
‫ﻷﻧﻪ ﺷﺪﺩ ﺍﻷﻣﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﺃﻥ ﻋﺪﻡ ﺣﻨﺜﻪ ﺑﺄﻛﻞ ﺧﺒﺰﻫﺎ ﻋﻨﺪ "ﺍﻹﻣﺎﻡ" ﻣﻘﻴﺪ ﺑﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻧﻴ ﺔ ﻭﻭﺟ ﻪ ﻗ ﺼﺮ‬
‫"ﺍﻹﻣ ﺎﻡ" ﺍﻟﺤﻨ ﺚ ﻋﻠ ﻰ ﺃﻛ ﻞ ﻋﻴﻨﻬ ﺎ ﺃﻧ ﻪ ﻣﺘﻌ ﺎﺭﻑ ﻭﺍﻟﺤﻘﻴﻘ ﺔ ﺍﻟﻤ ﺴﺘﻌﻤﻠﺔ ﻋﻨ ﺪﻩ ﺃﻭﻟ ﻰ ﻣ ﻦ‬
‫ﺍﻟﻤﺠﺎﺯ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻭﻋﻨﺪﻫﻤﺎ‪ :‬ﺑﺎﻟﻌﻜﺲ‪.‬‬
‫ﺙ ِﺑ ْﺎﻟ َﻛ ْﺭﻉ ِﻷَﻧﱠ ﻪُ ْﺍﻟ َﺣ ِﻘﻳﻘَ ﺔُ‬
‫ﺏ ِﻣ ْﻥ ﺩ ِْﺟﻠَ ﺔَ ‪َ =٢٣٢‬ﺣ ِﻧ َ‬ ‫ﻑ َﻻ ﻳَ ْﺷ َﺭ ُ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ َﺣﻠَ َ‬
‫ِ‬
‫ﺏ ﺑِﻳَ ِﺩ ِﻩ‪ ،‬ﺃ َ ْﻭ ﺑِﺈِﻧَﺎءٍ‬ ‫َﻭ َﻻ ﻳَ ْﺣﻧ ُ‬
‫َﺙ ﺑِﺎﻟ ﱡ‬
‫ﺷ ْﺭ ِ‬
‫ﻭﻓﻲ »ﺍﻟﻨﻬ ﺮ« ﻋ ﻦ »ﺍﻟ ﺬﺧﻴﺮﺓ« ﺍﻟ ﺼﺤﻴﺢ ﻗ ﻮﻝ "ﺍﻹﻣ ﺎﻡ" ﺛ ﻢ ﻣ ﺎ ﺳ ﺒﻖ ﻋ ﻦ "ﺍﻟﻤ ﻼ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٥/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٢٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫ﻀﻐَ َﻬﺎ‬ ‫ﻄ ﺔً‪ ،‬ﻓَﺄ َ َﻛﻠَ َﻬ ﺎ ﺃ َ ْ‬
‫ﻱ َﻣ َ‬ ‫ﻀ َﻢ ِﺣ ْﻨ َ‬ ‫ﺏ ﻟَ ﺒِ َ‬
‫ﺲ ) َﻭ ِﻣ ْﻨ ﻪُ ( ﻓَ ﺈِ ْﻥ ﻗَ ِ‬ ‫ﺍﻑ ْﺍﻷ َ ْﺳﻨ ِ‬
‫َﺎﻥ ِﻣ ْﻦ ﺑَ ﺎ ِ‬ ‫ﻀ ُﻢ‪ْ :‬ﺍﻷ َ ْﻛ ُﻞ ﺑِﺄ َ ْ‬
‫ﻁ َﺮ ِ‬ ‫)‪ْ (٣‬ﺍﻟﻘَ ْ‬
‫ﺴ َﺮﻫَﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﻐ ﺮﺏ ﻻﺑ ﻦ ﺍﻟﻤﻄ ﺮﺯﻱ ‪ ،/٣٨٧/‬ﺍﻟ ﺼﺤﺎﺡ ﻟﻠﺠ ﻮﻫﺮﻱ ‪ ،٢٠١٣/٥‬ﻟ ﺴﺎﻥ‬ ‫َﻭ َﻛ َ‬
‫ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪.٤٨٧/١٢‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٨٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣١٨/٢‬‬
‫)‪(٦‬ﺑﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪.٦٠/٣‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٨١/٨‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ‬
‫ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٢٩/٣‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٤٧/٤‬‬

‫‪٣٣٨‬‬
‫ﻣ ﺴﻜﻴﻦ" ﻣ ﻦ ﺃﻧ ﻪ ﻳﺤﻨ ﺚ ﺑﻘ ﻀﻤﻬﺎ ﻋﻨ ﺪﻫﻢ ﻫ ﻮ ﺍﻟ ﺼﺤﻴﺢ؛ ﻟﻌﻤ ﻮﻡ ﺍﻟﻤﺠ ﺎﺯ ﻛﻤ ﺎ ﻓ ﻲ‬
‫»ﺍﻟﻬﺪﺍﻳﺔ«)‪ (١‬ﻭﺻﺤﺢ ﻓﻲ »ﺍﻟﺬﺧﻴﺮﺓ« ﻋﺪﻡ ﺍﻟﺤﻨﺚ ﻋﻨﺪﻫﻤﺎ ﺑﺄﻛﻞ ﻋﻴﻨﻬﺎ‪.‬‬
‫ﻭﺍﻋﻠ ﻢ ﺃﻥ ﺍﻟﺤﻨ ﺚ ﺑﺄﻛ ﻞ ﻋﻴﻨﻬ ﺎ ﻣﻘﻴ ﺪ ﺑ ﺄﻥ ﻻ ﺗﻜ ﻮﻥ ﻧﻴﺌ ﺔ‪ ،‬ﻭﺇﻻ ﻟ ﻢ ﻳﺤﻨ ﺚ ﻭﻅ ﺎﻫﺮ‬
‫‪ِ ‬ﻣ ْﻥ َﻫ ِﺫ ِﻩ ْﺍﻟ ِﺣ ْﻧ َ‬
‫ﻁ ِﺔ‪ (٢)/‬ﺃﻥ ﺗﻌﻴﻴﻨﻬ ﺎ ﻗﻴ ﺪ ﺣﺘ ﻰ ﻟ ﻮ ﺣﻠ ﻒ ﻻ ﻳﺄﻛ ﻞ ﺣﻨﻄ ﺔ ﻳﻨﺒﻐ ﻲ ﺃﻥ‬
‫)‪(٤‬‬
‫ﻳﻜﻮﻥ ﺟﻮﺍﺏ "ﺍﻹﻣﺎﻡ" ﻛﺠﻮﺍﺑﻬﻤﺎ ﺫﻛﺮﻩ "ﺷ ﻴﺦ ﺍﻹﺳ ﻼﻡ")‪ (٣‬ﻟﻜ ﻦ ﻓ ﻲ »ﺍﻟ ﺸﺮﻧﺒﻼﻟﻴﺔ«‬
‫ﻋﻦ "ﺍﻟﻜﻤﺎﻝ")‪ (٥‬ﺃﻥ ﺗﺤﻜﻢ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﺬﻛﻮﺭ ﺍﻟﻤﺘﻔ ﻖ ﻋﻠ ﻰ ﺇﻳ ﺮﺍﺩﻩ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺍﻟﻜﺘ ﺐ ﻳﻌ ﻢ‬
‫ﺍﻟﻤﻌﻴﻨﺔ ﻭﺍﻟﻤﻨﻜﺮﺓ‪ (٦)/‬ﻭﻣ ﺎ ﻓ ﻲ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺄﻟﺔ ﻳﻄﻠ ﺐ ﻣﻤ ﺎ ﻋﻠﻘﻨ ﺎﻩ ﻋﻠ ﻰ "ﻣ ﻼ‬
‫ﻣﺴﻜﻴﻦ")‪.(٧‬‬
‫ﺙ ﺑِ ْﺎﻟ َﻛ ْﺭﻉِ‪ .‬ﺍﻟﻜﺮﻉ‪ :‬ﺗﻨﺎﻭﻝ ﺍﻟﻤﺎء ﺑﻔﻴﻪ ﻣﻦ ﻣﻮﺿﻌﻪ ﻣﻦ ﻏﻴﺮ‬
‫‪َ  =٢٣٢‬ﺣ ِﻧ َ‬
‫ﺃﻥ ﻳﺸﺮﺏ ﺑﻜﻔﻪ ﺃﻭ ﺑﺈﻧﺎء ﻭﺑﺎﺑﻪ ﺧﻀﻊ ﻭﻓﻴﻪ ﻟﻐﺔ ﺃﺧﺮﻯ ﻣﻦ ﺑﺎﺏ ﻓﻬﻢ‪ .‬ﻛﺬﺍ‬
‫ﻓﻲ‪............................‬‬

‫ﻋﺗَﻘَ ﺎ ُء‪،‬‬ ‫ﺎء ﺩ ِْﺟﻠَ ﺔَ‪َ .‬ﻭ ِﻣ ْﻧ َﻬ ﺎ‪ ،‬ﺃ َ ْﻭ َ‬

‫ﺻ ﻰ ِﻟ َﻣ َﻭﺍ ِﻟﻳ ِﻪ‪َ ،‬ﻭﻟَ ﻪُ ُ‬ ‫ﻑ ِﻣ ْﻥ َﻣ ِ‬‫‪ِ =٢٣٣‬ﺑ ِﺧ َﻼ ِ‬
‫ﺕ ﺑِ ْﺎﻷ َ ﱠﻭ ِﻟﻳﻥَ ؛ ِﻷَﻧﱠ ُﻬ ْﻡ َﻣ َﻭﺍ ِﻟﻳ ِﻪ َﺣ ِﻘﻳﻘَ ﺔً‪َ ،‬ﻭ ْﺍﻵ َﺧ ُﺭﻭﻥَ َﻣ َﺟ ً‬
‫ﺎﺯﺍ‬ ‫ﺻ ْ‬
‫ﺍﺧﺗ َ ﱠ‬ ‫َﻭﻟَ ُﻬ ْﻡ ُ‬
‫ﻋﺗَﻘَ ﺎ ُء ْ‬
‫ﺏ‪.‬‬ ‫ﺑِﺎﻟﺗ ﱠ َ‬
‫ﺳﺑﱡ ِ‬
‫)‪(١٠‬‬ ‫)‪(٩) (٨‬‬
‫ﻱ" ‪.‬‬
‫»ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ « " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ِﺟﻠَﺔَ ﻓﺈﻧﻪ ﻳﺤﻨﺚ ﺑﺄﻱ ﻭﺟﻪ ﺷﺮﺏ ﺍﺗﻔﺎﻗﺎ ً)‪" (١‬ﻣﻼ‬ ‫‪ِ  =٢٣٣‬ﺑ ِﺧ َﻼ ِ‬
‫ﻑ ِﻣ ْﻥ َﻣ ِ‬
‫ﺎء ﺩ ْ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻬﺪﺍﻳﺔ ‪.١٢٤/٥‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪ (٣‬ﻟﻢ ﻳﺘﺮﺟﺢ ﻟﻲ ﻣﻦ ﻫﻮ‪.‬‬
‫)‪(٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.٢٧٣/٢‬‬
‫)‪(٥‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.١٢٦/٥‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٤٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣١٨/٣‬‬
‫)‪ .(٨‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ‪ :‬ﻟﻌﺒ ﺪﺍﻟﻘﺎﺩﺭ ﺍﻟ ﺮﺍﺯﻱ ﺍﻟﻤﺘ ﻮﻓﻰ ﺑﻌ ﺪ‪ /٦٦٦/‬ﺍﺧﺘ ﺼﺮ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠﺠ ﻮﻫﺮﻱ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﻻﺑﺪ ﻓﻴﻪ ﻓﻲ ﺍﻻﺳ ﺘﻌﻤﺎﻝ‪ ،‬ﻭﺿ ﻢ ﺇﻟﻴ ﻪ ﻛﺜﻴ ﺮﺍ ً ﻣ ﻦ ﺗﻬ ﺬﻳﺐ ﺍﻷﺯﻫ ﺮﻱ‪ ،‬ﻭﺻ ﺪﺭ‬
‫ﻓﻮﺍﺋﺪﻩ ﺑﻘﻠﺖ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٠٧٣/٢‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪٥٥/٦‬‬
‫)‪(٩‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪ ./٢٩١/‬ﻭﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٣٠٨/٨‬ﺗ ﺎﺝ ﺍﻟﻌ ﺮﻭﺱ‬
‫ﻟﻠﺠﻮﻫﺮﻱ ‪.٤٩٢/٥‬‬
‫)‪(١٠‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪ ٢٣٥/١‬ﻭ‪.٢٣٦‬‬

‫‪٣٣٩‬‬
‫"ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪(٢‬؛ ﻷﻥ ﺍﻟ ﺸﺮﻁ ﺷ ﺮﺏ ﻣ ﺎء ﻣﻨ ﺴﻮﺏ ﺇﻟ ﻰ ﺩﺟﻠ ﺔ ﻭﺍﻟﻔ ﺮﻕ)‪ (٣‬ﻻ ﻳﻘﻄ ﻊ‬
‫)‪(٤‬‬
‫ﺍﻟﻨﺴﺒﺔ‪" .‬ﻋﻴﻨﻲ"‬
‫ﺻ ﻳﱠﺔُ‬ ‫ﺻ ْﻠﺑِﻳﱡﻭﻥَ ‪َ =٢٣٤‬ﻭ َﺣﻔَ َﺩﺓ ٌ ﻓَ ْﺎﻟ َﻭ ِ‬ ‫ﺎء ﺯَ ْﻳ ٍﺩ َﻭﻟَ ﻪُ ُ‬ ‫َﻭ ِﻣ ْﻧ َﻬ ﺎ‪ :‬ﺃ َ ْﻭ َ‬
‫ﺻ ﻰ ِﻷ َ ْﺑﻧَ ِ‬
‫ﺻ ْﻠ ِﺑﻳﱠﻳ ِْﻥ‬
‫ِﻟﻠ ﱡ‬
‫ﻭﺭ ِﺑ ْﺎﻟ ُﻣ ْﺳﺗَﺄ ْ ِﻣ ِﻥ َ‬
‫ﻋﻠَ ﻰ ﺃ َ ْﺑﻧَﺎﺋِ ِﻪ ِﻟ ُﺩ ُﺧﻭ ِﻝ‬ ‫ﺻ ُﻝ ْﺍﻟ َﻣ ْﺫ ُﻛ ُ‬
‫ﻋﻠَ ْﻳﻧَ ﺎ ْﺍﻷ َ ْ‬
‫ﺽ َ‬‫‪َ =٢٣٥‬ﻭﻧُ ِﻘ َ‬
‫ْﺍﻟ َﺣﻔَ َﺩ ِﺓ‪،‬‬
‫‪َ  =٢٣٤‬ﻭ َﺣﻔَ َﺩﺓ ٌ‪ .‬ﺍﻟﺤﻔ ﺪﺓ)‪ (٥‬ﻭﺍﻟﻨﺎﻓﻠ ﺔ)‪ :(٦‬ﻭﻟ ﺪ ﺍﻟﻮﻟ ﺪ‪" .‬ﺑﻳ ﺭﻱ" ﻋ ﻦ‬
‫"ﺍﻟﺨﻼﻁﻲ")‪.(٧‬‬
‫ﺻ ْﻠ ِﺑﻳﱠﻳ ِْﻥ ﺃﻗﻮﻝ ﻣﻘﺘﻀﻰ ﻣﺎ ﱠ‬
‫ﻣﺮ ﻋﻦ »ﺍﻟﻔ ﺘﺢ«)‪ (٩‬ﻣ ﻦ ﺃﻧ ﻪ ﺇﺫﺍ‬ ‫‪ ‬ﻓَ ْﺎﻟ َﻭ ِ‬
‫ﺻﻳﱠﺔُ ِﻟﻠ ﱡ‬
‫)‪(٨‬‬

‫ﻭﻗﻒ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ﻳﺪﺧﻞ ﺍﻟﻨﺴﻞ ﻛﻠ ﻪ ﺩﺧﻮﻟ ﻪ ﻫﻨ ﺎ ﺃﻳ ﻀﺎ ً ﺇﺫ ﻻ ﻓ ﺮﻕ ﺑ ﻴﻦ ﺟﻤ ﻊ ﻭﺟﻤ ﻊ ﻛ ﺬﺍ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٣٥٦/٤‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ‬

‫ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٧٨٦/٣‬‬
‫)‪(٢‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٢/٢‬‬
‫)‪(٣‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﻓﺎﻟﻔﺮﻕ‪.‬‬
‫)‪(٤‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﷴ‪ ،‬ﻣﺤﻤﻮﺩ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﺍﻟﻌﻴﻨﻲ ﺛﻢ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﻭﻟﺪ ﻓﻲ ﻋﻴﻨﺘ ﺎﺏ‬
‫ﺳﻨﺔ ‪٧٦٢‬ﻫـ‪ ،‬ﻭﺗﻮﻓﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ ‪٨٥٥‬ﻫـ‪ ،‬ﺻﻨﻒ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﺍﻟﺒﻨﺎﻳﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ‪ ،‬ﻋﻤ ﺪﺓ‬
‫ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺒﺪﺭ ﻓﻲ ﺃﻭﺻ ﺎﻑ ﺃﻫ ﻞ ﺍﻟﻌ ﺼﺮ‪ ،‬ﺩﺭﺭ ﺍﻟﺒﺤ ﺎﺭ ﺍﻟﺰﺍﻫ ﺮﺓ ﻓ ﻲ ﻧﻈ ﻢ‬
‫ﺍﻟﺒﺤﺎﺭ ﺍﻟﺰﺍﺧﺮﺓ ﻭﺷﺮﺣﻬﺎ‪ ،‬ﺭﻣﺰ ﺍﻟﺤﻘﺎﺋﻖ ﻓﻲ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﺍﻧﻈﺮ ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ‬
‫ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪ ،٤٢٠/٢‬ﺍﻷﻋ ﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،١٦٣/٧‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.١٥٠/١٢‬‬
‫)‪(٥‬ﺃﺻﻞ ﺍﻟﺤﻔﺪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺨﺪﻣﺔ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺤﻔﺪﺓ‪ :‬ﺍﻷﻋ ﻮﺍﻥ ﻭﺍﻟﺨ ﺪﻡ‪ ،‬ﻭﻭﺍﺣ ﺪﻫﻢ " ﺣﺎﻓ ﺪ "‪ .‬ﻭﻓ ﻲ‬ ‫ّ‬
‫ﺍﻻﺻﻄﻼﺡ‪ :‬ﺍﻟﺤﻔﻴﺪ ﻫﻮ ﻭﻟ ﺪ ﺍﻟﻮﻟ ﺪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ ‪ ،/٦٠/‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ‬
‫ﻣﻨﻈ ﻮﺭ ‪ ،١٥٤/٣‬ﺍﻟﻤﻐ ﺮﺏ ﻻﺑ ﻦ ﺍﻟﻤﻄ ﺮﺯﻱ ‪ ،/١٢١/‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪ ،٦٨٧/٦‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ‪ ،١٤٢/٣‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٤٤٩/١‬‬
‫ﻮﺭﺓُ‬
‫ﺳ َ‬ ‫ﻮﺏ ﻧَﺎﻓِﻠَ ﺔً ﴾ ] ُ‬
‫ﺎﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﻪﻠﻟﺍﺍ ﺗﻌ ﺎﻟﻰ‪َ ﴿ :‬ﻭ َﻭ َﻫ ْﺒﻨَ ﺎ ﻟَ ﻪُ ﺇِ ْ‬
‫ﺳ َﺤ َ‬ ‫)‪(٦‬ﺍﻟﻨّﺎﻓﻠ ﺔ ﻓ ﻲ ﺍﻟﻠّﻐ ﺔ ّ‬
‫ﺍﻟﺰﻳ ﺎﺩﺓ‪ ،‬ﻗ ﺎﻝ ّ‬
‫ﺎء‪ [ ٧٢ :‬ﺃﻱ ﺯﻳﺎﺩﺓ ﻷﻧّﻪ ﺩﻋﺎ ﻓﻲ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺯﻳ ﺪ ﻳﻌﻘ ﻮﺏ ﻣ ﻦ ﻏﻴ ﺮ ﺩﻋ ﺎء ﻓﻜ ﺎﻥ ﺫﻟ ﻚ ﻧﺎﻓﻠ ﺔ‪،‬‬ ‫ﺍﻷ َ ْﻧﺒِﻴَ ِ‬
‫ﺃﻱ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻮﻟﺪ ﺍﻟﻮﻟﺪ ﻧﺎﻓﻠﺔ‪ ،‬ﻷﻧّﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪.‬‬
‫ﺖ ﺫﻛ ﺮﺍ ً ﻛ ﺎﻥ ﺃﻭ ﺃﻧﺜ ﻰ‪.‬ﻳﻨﻈ ﺮ‪:‬ﻣﺨﺘ ﺎﺭ‬ ‫ﻲ ﺃ َ ْﻭ َﻻﺩُ ِﺍﻻ ْﺑ ِﻦ َﻭﺃ َ ْﻭ َﻻﺩُ ﺍ ْﻟﺒِ ْﻨ ِ‬
‫ﻭﺍﻟﻨﱠﺎﻓِﻠَ ﺔُ ﻓ ﻲ ﺍﻻﺻ ﻄﻼﺡ‪ِ :‬ﻫ َ‬
‫ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ‪ ،/٢٨١/‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٨٣/٢‬ﺗﻔ ﺴﻴﺮ‬
‫ﺍﻟﻘﺮﻁﺒﻲ‪.٣٠٥/١١‬‬
‫)‪(٧‬ﺍﻟﺨﻼﻁ ﻲ ﻫ ﻮ ﺃﺑ ﻮ ﻋﺒ ﺪ ﷲ‪ ،‬ﺻ ﺪﺭ ﺍﻟ ﺪﻳﻦ‪ ،‬ﷴ ﺑ ﻦ ﻋﺒ ﺎﺩ ﺑ ﻦ ﻣﻠ ﻚ ﺩﺍﻭﺩ ﺑ ﻦ ﺣ ﺴﻴﻦ ﺑ ﻦ ﺩﺍﻭﺩ‪،‬‬
‫ﺍﻟﺨﻼﻁﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦٥٢‬ﻫـ‪ ،‬ﻟﻪ ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻭﺗﻠﺨﻴﺺ ﺍﻟﺠﺎﻣﻊ ﺍﻟﻜﺒﻴ ﺮ‬
‫ﻟﻠﺸﻴﺒﺎﻧﻲ‪ ،‬ﻭﻣﺨﺘﺼﺮ ﻣﺴﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪ ،١٢٥/٢‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٨٢/٦‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.١١٨/١٠‬‬
‫)‪(٨‬ﻓﻲ )ﺏ( ﻭﺍﻟﻮﺻﻴﺔ‪.‬‬
‫)‪(٩‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٢٤٣/٦‬‬

‫‪٣٤٠‬‬
 ‫ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬
‫)‪(١‬‬
‫ﻓﻲ ﺍﻟﻜﻼﻡ‬ ‫ﻋﻠَ ْﻳﻧَﺎ‪ :‬ﺍﻷﺻﻞ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻫﻮ ﺃﻥ ﺍﻷﺻﻞ‪/‬‬ ‫‪َ  =٢٣٥‬ﻭﻧُ ِﻘ َ‬
‫ﺽ َ‬
‫ﺑﺤﻘﻴﻘﺔ‬
‫ﻁﻠَﻘً ﺎ‪،‬‬‫ﺙ ِﺑﺎﻟ ﱡﺩ ُﺧﻭ ِﻝ ُﻣ ْ‬
‫ﺿ ُﻊ ﻗَ َﺩ َﻣﻪُ ﻓِ ﻲ َﺩ ِﺍﺭ ﺯَ ْﻳ ٍﺩ ‪َ =٢٣٦‬ﺣﻧِ َ‬ ‫ﻑ َﻻ ﻳَ َ‬ ‫َﻭ ِﺑ َﻣ ْﻥ َﺣﻠَ َ‬
‫ﻑ َﻻ ﻳَ ْﺳ ُﻛ ُﻥ‬ ‫ُﻭﻡ ﺯَ ْﻳ ٍﺩ ﻓَﻘَﺩ َِﻡ ﻟَﻳ ًْﻼ َ‬
‫ﻋﺗَﻖَ ‪َ ،‬ﻭ ِﺑ َﻣ ْﻥ َﺣﻠَ َ‬ ‫ﺎﻑ ْﺍﻟ ِﻌﺗْﻖَ ﺇﻟَﻰ ﻳَ ْﻭ ِﻡ ﻗُﺩ ِ‬ ‫ﺿ َ‬‫َﻭ ِﺑ َﻣ ْﻥ ﺃ َ َ‬
‫ﻋ ﱠﻣﺕ ﺍﻟ ِﻧّ ْﺳﺑَﺔُ ِﻟ ْﻠ ِﻣ ْﻠ ِﻙ َﻭ َ‬
‫ﻏﻳ ِْﺭ ِﻩ‬ ‫ﺍﺭ ﺯَ ْﻳ ٍﺩ َ‬
‫َﺩ َ‬
‫ﻱ"‪ (٢).‬ﻭﺟﻪ ﺍﻟﻨﻘﺾ‪ :‬ﺍﺳﺘﺤﺎﻟﺔ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻣﺮﺍﺩﻳﻦ ﺑﻠﻔﻆ ﻭﺍﺣﺪ)‪،(٣‬‬ ‫" َﺣ َﻤ ِﻮ ّ‬
‫)‪(٤‬‬
‫ﻭﻭﺟﻪ‪ /‬ﺍﻻﺳﺘﺤﺎﻟﺔ‪ :‬ﺃﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻓﻲ ﻣﻮﺿﻌﻪ ﻭﺍﻟﻤﺠﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ‬
‫ﻏﻴﺮ ﻣﻮﺿﻌﻪ ﻓﻤﺤﺎﻝ ﺃﻥ ﻳﺮﺍﺩﺍ ﺟﻤﻴﻌﺎ ً ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺴﺘﻌﻤﻞ ﻟﻠﻤﺠ ﺎﺯ ﻗﺎﺻ ﺪ ﻟﻠﻌ ﺪﻭﻝ ﻋ ﻦ ﺍﻟﻤﻮﺿ ﻮﻉ ﻟ ﻪ ﺍﻷﺻ ﻠﻲ‪،‬‬ ‫ِ‬ ‫ﻳﻮﺿ ﺤﻪ ﱠ‬
‫ﺃﻥ ﺍﻟﻤ‬
‫ﻭﺍﻟﻤﺴﺘﻌﻤﻞ ﻟﻠﺤﻘﻴﻘﺔ ﻟﻴﺲ ﺑﻘﺎﺻﺪ ﻟﻠﻌﺪﻭﻝ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﺴﻠﺐ ﻭﺍﻹﻳﺠ ﺎﺏ ﻣﻨﺎﻓ ﺎﺓ ﻓ ﻼ ﻳﺠﺘﻤﻌ ﺎﻥ‪،‬‬
‫ﻭﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‪ .‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ ﺍﻟﻔﻀﻼء ﻣﻌﺰﻳﺎ ً "ﻟﻸﺗﻘﺎﻧﻲ")‪.(٥‬‬
‫ﺙ ِﺑﺎﻟ ﱡﺩ ُﺧﻭ ِﻝ ُﻣ ْ‬
‫ﻁﻠَﻘً ﺎ ﻗ ﺎﻝ ﻓ ﻲ »ﺍﻟ ﺪﺭﺭ«)‪ (٦‬ﺃﻱ ﺳ ﻮﺍء ﻛ ﺎﻥ‬ ‫‪َ  =٢٣٦‬ﺣ ِﻧ َ‬
‫ﺭﺍﻛﺒﺎ ً ﺃﻭ‬

‫ﻲ‬‫ﻋﻠَ ﱠ‬ ‫ﺎﻻ ِﻓ ﻳ َﻣ ْﻥ ﻗَ ﺎ َﻝ ِ ﱠ ِ َ‬‫‪َ =٢٣٧‬ﻭ ِﺑ ﺄ َ ﱠﻥ ﺃَﺑَ ﺎ َﺣ ِﻧﻳﻔَ ﺔَ َﻭ ُﻣ َﺣ ﱠﻣ ﺩﺍ ً ﺭﺣﻣﻬﻣ ﺎ ﷲ ﻗَ َ‬

‫ﻳﻥ ﺃَﻧﱠ ﻪُ ﻧَ ﺫَ َﺭ ﻳَ ِﻣﻳﻧ ﺎ ً َﻭﺃ ُ ِﺟﻳ َ‬
‫ﺏ ﺑِ ﺄ َ ﱠﻥ ْﺍﻷ َ َﻣ ﺎﻥَ ِﻟ َﺣ ْﻘ ِﻥ ﺍﻟ ﺩ ِﱠﻡ‬ ‫ﺏ ﻧَﺎ ِﻭﻳً ﺎ ِﻟ ْﻠﻳَ ِﻣ ِ‬ ‫ﺻ ْﻭ ُﻡ َﺭ َﺟ ٍ‬ ‫َ‬
‫ﺎﻡ ْﺍﻟ َﺣ ِﻘﻳﻘَ ِﺔ ﻓِﻳ ِﻪ‪َ ،‬ﻭ َﻭ ْ‬
‫ﺿ ُﻊ ْﺍﻟﻘَ َﺩ ِﻡ‬ ‫ﺷ ْﺑ َﻬﺔً ﺗَﻘُ ﻭ ُﻡ َﻣﻘَ َ‬ ‫ﻁ َﻼ ُﻕ ُ‬ ‫ﺍﻹ ْ‬ ‫ﺽ ِْ‬ ‫ْﺍﻟ ُﻣ ْﺣﺗ َ ِ‬
‫ﺎﻁ ﻓِﻳ ِﻪ ﻓَﺎ ْﻧﺗ َ َﻬ َ‬
‫ﻋ ْﻥ ﺍﻟ ﱡﺩ ُﺧﻭ ِﻝ ِﺑ ِﻪ ﻓَﻌَ ﱠﻡ‪.‬‬ ‫ﺎﺯ َ‬ ‫َﻣ َﺟ ٌ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٨٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٦/١‬‬
‫)‪(٣‬ﻫ ﻞ ﻳﺠ ﻮﺯ ﺃﻥ ﺗ ﺴﺘﻌﻤﻞ ﺍﻟﻜﻠﻤ ﺔ ﺑﻤﻌﻨﺎﻫ ﺎ ﺍﻟﺤﻘﻴﻘ ﻲ ﻭﺍﻟﻤﺠ ﺎﺯﻱ ﺑ ﺂﻥ ﻭﺍﺣ ﺪ؟‪ .‬ﺫﻫ ﺐ ﻁﺎﺋﻔ ﺔ ﻣ ﻦ‬
‫ﺍﻷﺻ ﻮﻟﻴﻴﻦ ﻣ ﻨﻬﻢ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔ ﺇﻟ ﻰ ﺟ ﻮﺍﺯ ﺫﻟ ﻚ ﺇﺫﺍ ﻛ ﺎﻥ ﺫﻟ ﻚ ﻣﻤﻜﻨ ﺎ ً ﻣ ﻦ ﺣﻴ ﺚ ﺳ ﻼﻣﺔ‬
‫ﺍﻟﻤﻌﻨ ﻰ ﺷ ﺮﻋﺎً‪ ،‬ﻭﺇﻣﻜﺎﻧ ﻪ ﻋﻘ ﻼً‪ .‬ﻭﺧ ﺎﻟﻒ ﺁﺧ ﺮﻭﻥ‪ ،‬ﻭﻣ ﻨﻬﻢ ﺍﻟﺤﻨﻔﻴ ﺔ‪ ،‬ﻓﻤﻨﻌ ﻮﺍ ﺫﻟ ﻚ ﻣﻄﻠﻘ ﺎ ً‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﻔ ﺼﻮﻝ ﻓ ﻲ ﺍﻷﺻ ﻮﻝ ﻟﻠﺠ ﺼﺎﺹ ‪ ،٤٦/١‬ﺍﻟﻤﺴﺘ ﺼﻔﻰ ﻟﻠﻐﺰﺍﻟ ﻲ‪ /١٩٠/‬ﺷ ﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ‬
‫ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ‪.١٦٥/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٢٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪"(٥‬ﺍﻷﺗﻘﺎﻧﻲ"‪ :‬ﺃﻣﻴﺮ ﻛﺎﺗﺐ ﺍﻷﺗﻘ ﺎﻧﻲ‪ :‬ﻟﻄ ﻒ ﷲ ﺑ ﻦ ﺃﻣﻴ ﺮ ﻋﻤ ﺮ ﺑ ﻦ ﺃﻣﻴ ﺮ ﻏ ﺎﺯﻱ ﺍﻟﻔ ﺎﺭﺍﺑﻲ ﺍﻟﻌﻤﻴ ﺪﻱ‬
‫ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺍﻟﺸﻬﻴﺮ ﺑﺄﻣﻴﺮ ﻛﺎﺗﺐ ﺍﻷﺗﻘﺎﻧﻲ‪ ،‬ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻓ ﻲ ﺷ ﻮﺍﻝ‬
‫ﺳﻨﺔ ‪٧٥٨‬ﻫـ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪:‬ﺍﻟﺘﺒﻴ ﻴﻦ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﺘﺨ ﺐ ﻓ ﻲ ﺍﻷﺻ ﻮﻝ‪ ،‬ﺭﺳ ﺎﻟﺔ ﻓ ﻲ ﺍﻟﺠﻤﻌ ﺔ ﻭﻋ ﺪﻡ‬
‫ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻏﺎﻳ ﺔ ﺍﻟﺒﻴ ﺎﻥ ﻭﻧ ﺎﺩﺭﺓ ﺍﻷﻗ ﺮﺍﻥ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ ﻟﻠﻤﺮﻏﻴﻨ ﺎﻧﻲ‬
‫ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻣﺨﻄ ﻮﻁ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ ‪،٨٣٩/١‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٤/٢‬‬
‫)‪(٦‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻟﺤﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪.٤٨/٢‬‬

‫‪٣٤١‬‬
 ‫ﻖ ْﺍﻟ َﻭ ْﻗ ِ‬
‫ﺕ ﻟﻘﻭﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪:‬‬ ‫‪َ =٢٣٨‬ﻭ ْﺍﻟﻳَ ْﻭ ُﻡ ﺇﺫَﺍ ﻗُ ِﺭﻥَ ِﺑ ِﻔ ْﻌ ٍﻝ َﻻ ﻳَ ْﻣﺗ َ ﱡﺩ َﻛﺎﻥَ ِﻟ ُﻣ ْ‬
‫ﻁﻠَ ِ‬
‫} َﻭ َﻣ ْﻥ ﻳُ َﻭ ِﻟّ ِﻬ ْﻡ ﻳَ ْﻭ َﻣﺋِ ٍﺫ ُﺩﺑُ َﺭﻩُ{‬
‫ﻣﺎﺷﻴﺎ ً ﺃﻭ ﺣﺎﻓﻴ ﺎ ً ﺃﻭ ﻣﻨ ﺘﻌﻼً؛ ﻷﻥ ﺍﻟﻤﻌﻨ ﻰ ﺍﻟﺤﻘﻴﻘ ﻲ ﻣﻬﺠ ﻮﺭ‪ ،‬ﻭﻓ ﻲ ﺣﺎﺷ ﻴﺘﻬﺎ)‪ (١‬ﻟ ﻮ ﻭﺿ ﻊ‬
‫ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻓﻴﻬﺎ ﻻ ﻳﺤﻨﺚ ﻋﻠﻰ ﺟﻮﺍﺏ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻓﻤﺎ ﻓﻲ »ﻣﺨﺘﺼﺮ ّ‬
‫ﺍﻟﻈ ِﻬ ِﻴﺮﻳّ ِﺔ «‬
‫ﻣﻦ ﺍﻟﺤﻨﺚ ﺧﻼﻑ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬
‫‪َ  =٢٣٧‬ﻭﺑِﺄ َ ﱠﻥ "ﺃَﺑَﺎ َﺣﻧِﻳﻔَﺔَ" ﻭَ" ُﻣ َﺣ ﱠﻣﺩﺍ ً" ﺭﺣﻣﻬﻣﺎ ﷲ ﻗَ َ‬
‫ﺎﻻ ﺍﻟﺦ‪.‬ﻋﻄﻒ ﻋﻠ ﻰ‬
‫ﻱ" )‪.(٢‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﺑﺎﻟﻤﺴﺘﺄﻣﻦ " َﺣ َﻤ ِﻮ ّ‬
‫‪َ  =٢٣٨‬ﻭ ْﺍﻟﻳَ ْﻭ ُﻡ ﺇﺫَﺍ ﻗُ ِﺭﻥَ ﺍﻟﺦ‪.‬ﻗﺎﻝ "ﺍﻷﺗﻘﺎﻧﻲ"‪ :‬ﻭﺍﻟﻀﺎﺑﻂ ﻓ ﻲ ﺇﺭﺍﺩﺓ ﺍﻟﻨﻬ ﺎﺭ‪،‬‬
‫ﺃﻭ ﻣﻄﻠﻖ ﺍﻟﻮﻗﺖ‪ :‬ﺃﻥ ﻛﻞ ﻣﻮﺿﻊ ﻳﻘﺒ ﻞ ﺍﻟﺘﻮﻗﻴ ﺖ‪ ،‬ﻭﺿ ﺮﺏ ﺍﻟﻤ ﺪﺓ ﺑ ﺄﻥ ﻛ ﺎﻥ ﺍﻟﻔﻌ ﻞ ﻣﻤﺘ ﺪﺍ ً‬
‫ﻛﻘﻮﻟﻚ‪ :‬ﻟﺒﺜ ﺖ ﻳﻮﻣ ﺎً‪ ،‬ﺃﻭ ﻣﻜﺜ ﺖ ﻳﻮﻣ ﺎ ً ﺃﻭ ﺻ ﻤﺖ ﻳﻮﻣ ﺎ ً ﻳ ﺮﺍﺩ ﺑ ﻪ ﺍﻟﻨﻬ ﺎﺭ‪ ،‬ﻭﻛ ﻞ ﻣﻮﺿ ﻊ ﻻ‬
‫ﻳﻘﺒﻞ ﺍﻟﺘﻮﻗﻴ ﺖ‪ ،‬ﻭﻻ ﺿ ﺮﺏ ﺍﻟﻤ ﺪﺓ ﻛﺎﻟ ﺪﺧﻮﻝ ﻭﺍﻟﺨ ﺮﻭﺝ‪ (٣)/‬ﻳ ﺮﺍﺩ‪ (٤)/‬ﺑ ﻪ ﻣﻄﻠ ﻖ ﺍﻟﻮﻗ ﺖ‪،‬‬
‫ﻭﺍﻟﻘﺪﻭﻡ ﻣﻤﺎ ﻻ ﻳﻤﺘﺪ‪ ،‬ﻓﻜﺎﻥ ﻣﻄﻠﻖ ﺍﻟﻮﻗﺖ ﺍﻧﺘﻬﻰ‪ .‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻟﻔﻀﻼء")‪.(٥‬‬
‫ﺎﺭﺍ‪َ ،‬ﻭ ْﺍﻟﻘُ ﺩُﻭ ُﻡ َ‬
‫ﻏ ْﻳ ُﺭ ُﻣ ْﻣﺗ َ ّﺩٍ‪ ،‬ﻓَ ﺎ ْﻋﺗُﺑِ َﺭ‬ ‫ﺎﺭ ﺇﺫَﺍ ْﺍﻣﺗ َ ﱠﺩ ِﻟ َﻛ ْﻭﻧِ ِﻪ ِﻣ ْﻌﻳَ ً‬
‫‪َ =٢٣٩‬ﻭﺍﻟﻧﱠ َﻬ ُ‬
‫ﻋﺎ ﱠﻣﺔٌ‬
‫ﻲ َ‬ ‫ﺳ ْﻛﻧَﻰ‪َ ،‬ﻭ ِﻫ َ‬ ‫ﱠﺍﺭ ﻧِ ْﺳﺑَﺔٌ ِﻟﻠ ﱡ‬
‫ﺿﺎﻓَﺔُ ﺍﻟﺩ ِ‬ ‫ُﻣ ْ‬
‫ﻁﻠَ ُﻖ ْﺍﻟ َﻭ ْﻗﺕِ‪َ ،‬ﻭ ِﺇ َ‬
‫ﺻﻳﻐَ ِﺔ‪.‬‬‫‪َ =٢٤٠‬ﻭﺍﻟﻧﱠ ْﺫ ُﺭ ُﻣ ْﺳﺗَﻔَﺎ ٌﺩ ِﻣ ْﻥ ﺍﻟ ِ ّ‬
‫‪َ  =٢٣٩‬ﻭﺍﻟﻧﱠ َﻬ ُ‬
‫ﺎﺭ ﺍﻟﺦ‪.‬ﺃﻱ ﻭﻳﺮﺍﺩ ﺑﺎﻟﻴﻮﻡ ﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﻗﺮﻥ ﺑﻔﻌﻞ ﻳﻤﺘﺪ‪.‬‬

‫‪َ  =٢٤٠‬ﻭﺍﻟﻧﱠ ْﺫ ُﺭ ُﻣ ْﺳﺗَﻔَﺎ ٌﺩ ِﻣ ْﻥ ﺍﻟ ِ ّ‬

‫ﺻﻳﻐَ ِﺔ ﺍﻟﺦ‪.‬ﺣﺎﺻ ﻠﻪ ﺃﻥ ﺍﻟﻨ ﺬﺭ)‪ (٦‬ﺇﻧﻤ ﺎ ﺻ ﺎﺭ‬
‫ﻣﺮﺍﺩﺍ ً ﻣﻦ ﺍﻟﺼﻴﻐﺔ)‪ ،(٧‬ﻭﺍﻟﻴﻤﻴﻦ)‪ (٨‬ﺇﻧﻤﺎ ﺻ ﺎﺭﺕ ﻣ ﺮﺍﺩﺓ ﺑ ﺎﻟﻨﻈﺮ ﺇﻟ ﻰ ﻣﻮﺟ ﺐ ﺍﻟ ﺼﻴﻐﺔ ﻻ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.٤٨/٢‬‬
‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٦/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٤٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٢٧١/٣‬‬
‫)‪(٦‬ﺍﻟﻨﺬﺭ‪:‬ﻟﻐﺔ‪ :‬ﺍﻟﻮﻋﺪ ﺑﺨﻴﺮ ﺃﻭ ﺑﺸﺮ‪.‬‬
‫)‪(٧‬ﻟﻠﻨﺬﺭ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﺭﻛ ﻦ ﻭﺍﺣ ﺪ ﻭﻫ ﻮ‪ :‬ﺍﻟ ﺼﻴﻐﺔ ﺍﻟﺪﺍﻟ ﺔ ﻋﻠﻴ ﻪ‪ .‬ﻭﻋﻨ ﺪ ﺍﻟﺠﻤﻬ ﻮﺭ ﺃﺭﻛ ﺎﻥ ﺍﻟﻨ ﺬﺭ ﺛﻼﺛ ﺔ‬
‫ﻭﻫﻲ‪ :‬ﺍﻟﻨ ﺎﺫﺭ ﻭﺍﻟﻤﻨ ﺬﺭ ﻭﺻ ﻴﻐﺔ ﺍﻟﻨ ﺬﺭ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٨١/٥‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ‬
‫ﻟﻠﻌﺒﺪﺭﻱ ‪ ،٤٨٩/٤‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ٢٣٢/٦‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١١٧/١١‬‬
‫)‪(٨‬ﺍﻟﻴﻤ ﻴﻦ‪:‬ﻟﻐ ﺔ‪ :‬ﻳﻄﻠ ﻖ ﻋﻠ ﻰ ﺛﻼﺛ ﺔ ﻣﻌ ﺎﻥ ﺃﻭﻟﻬ ﺎ‪ :‬ﺍﻟﻘ ﻮﺓ ﻭﻣﻨ ﻪ ﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ ﴿ َﻷ َ َﺧ ْﺬﻧَﺎ ِﻣ ْﻨ ﻪُ ِﺑ ﺎ ْﻟﻴَ ِﻤ ِ‬
‫ﻴﻦ ﴾‬
‫ﻮﺭﺓ ُ ْﺍﻟ َﺤﺂﻗﱠ ِﺔ‪ [ ٤٥ :‬ﺃﻱ ﺑﺎﻟﻘﻮﺓ‪ .‬ﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻟﻴﺪ ﺍﻟﻴﻤﻨﻰ‪.‬ﺛﺎﻟﺜﻬﺎ‪:‬ﺍﻟﻘﺴﻢ ﺃﻭ ﺍﻟﺤﻠﻒ‪.‬‬
‫ﺳ َ‬‫] ُ‬

‫‪٣٤٢‬‬
 ‫ﺑﻨﻔﺲ ﺍﻟﺼﻴﻐﺔ ﻓﻼ ﺍﺟﺘﻤﺎﻉ ﺣﻴﻨﺌﺬ‪.‬‬
‫ﻲ ﻓ ﻲ ﻣﺜ ﻞ ﻫ ﺬﺍ ﺍﻟﻜ ﻼﻡ ﻟﻠﻨ ﺬﺭ ﺣﻘﻴﻘ ﺔ‪ ،‬ﻭﺣﻜﻤ ﻪ‬‫ﺑﻴﺎﻧ ﻪ‪ :‬ﺃﻥ ﻛﻠﻤ ﺔ ﻪﻠﻟ ﺃﻭ ﻛﻠﻤ ﺔ ﻋﻠ ّ‬
‫ﺍﻹﻳﺠﺎﺏ‪ ،‬ﺛﻢ ﺍﻹﻳﺠﺎﺏ ﻳﺼﻠﺢ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻴﻤﻴﻦ ﻣﺠﺎﺯﺍ ً؛ ﻷﻥ ﺇﻳﺠ ﺎﺏ ﺍﻟﻤﺒ ﺎﺡ ﻳﻤ ﻴﻦ‪ ،‬ﺃﻭ‬
‫ﻧﻘﻮﻝ ﺍﻟﻨﺬﺭ ﻳﺜﺒﺖ ﺑﻠﻔﻆ‬
‫ﻲ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ ﺗﺜﺒ ﺖ ﺑﻠﻔ ﻆ ﻪﻠﻟ؛ ﻷﻥ ﺍﻟ ﻼﻡ ﺗﺤﺘﻤ ﻞ ﺇﺭﺍﺩﺓ ﺍﻟﺒ ﺎء ﻓ ﺈﺫﺍ ﻧ ﻮﻯ ﺍﻟﻴﻤ ﻴﻦ ﻳﺠﻌ ﻞ‬ ‫ﻋﻠ ّ‬
‫ﻣﺴﺘﻌﺎﺭﺍ ً‬

‫ﺏ‬
‫ﻭﺟ ِ‬ ‫ﻳﻥ ِﻣﻥَ ْﺍﻟ ُﻣ ِ‬
‫‪َ =٢٤١‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ﻳﻣ ِﻪ ِﺑﺎﻟﻧﱠ ِ ّ‬
‫ﺹ‬ ‫ﺎﺏ ْﺍﻟ ُﻣﺑَﺎﺡِ ﻳَ ِﻣ ٌ‬
‫ﻳﻥ َﻛﺗ َ ْﺣ ِﺭ ِ‬ ‫‪ =٢٤٢‬ﻓَﺈِ ﱠﻥ ﺇﻳ َﺟ َ‬
‫ﻟﻠﺒ ﺎء‪ (١)/‬ﻓ ﻼ ﻳﻠ ﺰﻡ ﺣﻴﻨﺌ ﺬ ﺍﺟﺘﻤ ﺎﻉ ﺍﻟﺤﻘﻴﻘ ﺔ ﻭﺍﻟﻤﺠ ﺎﺯ ﻓ ﻲ ﻟﻔ ﻆ ﻭﺍﺣ ﺪ‪ .‬ﻛ ﺬﺍ ﺑﺨ ﻂ ﺑﻌ ﺾ‬
‫"ﺍﻷﻓﺎﺿﻞ" ﻣﻌﺰﻳﺎ ً "ﻟﻸﺗﻘﺎﻧﻲ" ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ »ﺍﻟﻤﻨﺘﺨﺐ«)‪.(٢‬‬
‫ﺏ؛ ﻷﻥ ﺍﻟﻨ ﺬﺭ ﺇﻳﺠ ﺎﺏ ﺍﻟﻤﺒ ﺎﺡ‪ ،‬ﻓﻴ ﺴﺘﺪﻋﻲ‬ ‫ﻭﺟ ِ‬‫ﻳﻥ ِﻣ ﻥَ ْﺍﻟ ُﻣ ِ‬
‫‪َ  =٢٤١‬ﻭ ْﺍﻟﻳَ ِﻣ ُ‬
‫ﻳﻤﻴﻦ ﻓﻜﺎﻥ ﻧ ﺬﺭﺍ ً ﺑ ﺼﻴﻐﺘﻪ ﻳﻤﻴﻨ ﺎ ً ﺑﻤﻮﺟﺒ ﻪ‪،(٣)/‬ﻛ ﺸﺮﺍء ﺍﻟﻘﺮﻳ ﺐ‪ :‬ﺗﻤﻠ ٌﻚ‬ ‫ٌ‬ ‫ﺗﺤﺮﻳﻢ ﺿﺪﻩ‪ ،‬ﻭﺃﻧﻪ‬
‫)‪(٤‬‬
‫ﻱ" ‪.‬‬ ‫ﺗﺤﺮﻳﺮ ﺑﻤﻮﺟﺒﻪ‪َ " .‬ﺣ َﻤ ِﻮ ّ‬
‫ٌ‬ ‫ﺑﺼﻴﻐﺘﻪ‬
‫ﺎﺏ ْﺍﻟ ُﻣﺑَ ﺎﺡِ ﻳَ ِﻣ ٌ‬
‫ﻳﻥ‪ .‬ﺇﻧﻤ ﺎ ﻛ ﺎﻥ ﺇﻳﺠ ﺎﺏ ﺍﻟﻤﺒ ﺎﺡ ﻳﻤﻴﻨ ﺎً؛ ﻷﻧ ﻪ‬ ‫‪  =٢٤٢‬ﻓَﺈِ ﱠﻥ ﺇﻳ َﺟ َ‬
‫ﻳﺴﺘﻠﺰﻡ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺒﺎﺡ؛ ﻷﻧ ﻪ ﻗﺒ ﻞ ﻧ ﺬﺭ ﺍﻟ ﺼﻮﻡ ﻛ ﺎﻥ ﻟ ﻪ ﻭﻻﻳ ﺔ ﺍﻟﺘ ﺮﻙ ﻭﺍﻟﺘﺤ ﺼﻴﻞ‪ ،‬ﻭﺑﻌ ﺪ‬
‫ﺍﻟﻨ ﺬﺭ ﺻ ﺎﺭ ﺣﺮﺍﻣ ﺎ ً ﺗﺮﻛ ﻪ ﻭﺍﺟﺒ ﺎ ً ﻣﺒﺎﺷ ﺮﺗﻪ‪ ،‬ﻭﻛ ﺬﺍ ﺗﺤ ﺮﻳﻢ ﺍﻟﻤﺒ ﺎﺡ‪ .‬ﻛ ﺬﺍ ﺑﺨ ﻂ ﺑﻌ ﺾ‬
‫"ﺍﻷﻓﺎﺿﻞ"‪ ،‬ﻭﻫﻮ ﺻ ﺮﻳﺢ ﻓ ﻲ ﺃﻥ ﻛ ﻼً ﻣ ﻦ ﺇﻳﺠ ﺎﺏ ﺍﻟﻤﺒ ﺎﺡ ﻭﺗﺤﺮﻳﻤ ﻪ ﻳﻤ ﻴﻦ‪ ،‬ﻭﻛ ﺬﺍ ﻗ ﻮﻝ‬
‫ﻳﻣ ِﻪ ﻳﻔﻴ ﺪ ﺫﻟ ﻚ ﺃﻳ ﻀﺎً؛ ﺇﺫ ﻣﻌﻨ ﻰ ‪‬‬ ‫ﺎﺏ ْﺍﻟ ُﻣﺑَﺎﺡِ ﻳَ ِﻣ ٌ‬
‫ﻳﻥ َﻛﺗ َ ْﺣ ِﺭ ِ‬ ‫"ﺍﻟﻤﺼﻨﻒ"‪ :‬ﻓَﺈِ ﱠﻥ ﺇﻳ َﺟ َ‬
‫ﻳﻣﻪ ﺃﻱ‪ :‬ﻛﻤﺎ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺒﺎﺡ ﻳﻤﻴﻦ ﺃﻳﻀﺎً‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻌﻠﻢ ﺃﻥ ﺑ ﺎﻟﻨﺺ ﻳﺘﻌﻠ ﻖ ﺑﻜ ﻞ‬ ‫َﻛﺗ َ ْﺣ ِﺭ ِ‬
‫ﻣﻨﻬﻤﺎ‪.‬‬

‫ﻭﺍﺻﻄﻼﺣﺎ ً‪ :‬ﻛﻤﺎ ﻋﺮﻓﻪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻘﺪ ﻗﻮﻱ ﺑﻪ ﻋﺰﻡ ﺍﻟﺤﺎﻟﻒ ﻋﻠ ﻰ ﺍﻟﻔﻌ ﻞ ﺃﻭ ﺍﻟﺘ ﺮﻙ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﻟ ﺼﺤﺎﺡ ﻟﻠﺠ ﻮﻫﺮﻱ ‪ ،٢٢٢١،٢٢٢٠/٦‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٥٩/٥٠‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.٧٠٢/٣‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٨٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٢‬ﺍﻟﻤﻨﺘﺨﺐ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻤﺬﻫﺐ‪ :‬ﻟﺤﺴﺎﻡ ﺍﻟﺪﻳﻦ ﷴ ﺑﻦ ﷴ ﺑﻦ ﻋﻤﺮ ﺍﻷ َ ْﺧ ﺴِﻴ َﻜﺜﻲ ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ ﻣ ﻦ‬
‫ﺑﻼﺩ ﻓﺮﻏﺎﻧﺔ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦٤٤‬ﻫـ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٧/١‬‬

‫‪٣٤٣‬‬
 ‫ﻑ َﻻ َﺟ ْﻣ َﻊ َﻛﺫَﺍ ﻓِﻲ ْﺍﻟﺑَ َﺩﺍﺋِﻊِ‪.‬‬ ‫‪َ =٢٤٣‬ﻭ َﻣ َﻊ ِﺍﻻ ْﺧﺗِ َﻼ ِ‬
‫ﺙ ﱠﺇﻻ‬ ‫ﺻ َﻼﺓ ً ﻓَﺈِﻧﱠ ﻪُ ‪َ =٢٤٤‬ﻻ ﻳَ ْﺣﻧَ ُ‬ ‫ﺻ ِﻠّﻲ َ‬ ‫ﻑ َﻻ ﻳُ َ‬ ‫ﺻ ِﻝ‪ :‬ﻟَ ْﻭ َﺣﻠَ َ‬‫َﻭ ِﻣ ْﻥ َﻫﺫَﺍ ْﺍﻷ َ ْ‬
‫ﺻ ِﻠّﻲ؛ ﻓَﺈِﻧﱠ ﻪُ َﻻ ﻳَ ْﺣﻧَ ُ‬
‫ﺙ َﺣﺗ ﱠ ﻰ ﻳُﻘَ ِﻳّ َﺩﻫَﺎ‬ ‫ﻑ َﻻ ﻳُ َ‬ ‫ِﺑ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ ؛ ِﻷَﻧﱠ َﻬ ﺎ ْﺍﻟ َﺣ ِﻘﻳﻘَ ﺔُ ِﺑ ِﺧ َﻼ ِ‬
‫ﻭﻥ ﺁﺗِﻳًﺎ ﺑِ َﺟ ِﻣﻳﻊِ ْﺍﻷ َ ْﺭ َﻛﺎ ِﻥ‪،‬‬
‫ﺳ ْﺟ َﺩﺓٍ؛ ِﻷَﻧﱠﻪُ ﻳَ ُﻛ ُ‬
‫ﺑِ َ‬
‫ﻱ" )‪ (١‬ﻣﻦ ﺃﻧﻪ‪ :‬ﻣﺘﻌﻠﻖ ﺑﻴﻤﻴﻦ ﻻ ﺑﺘﺤﺮﻳﻢ‪ .‬ﻓﻴﻪ ﻧﻈ ٌﺮ ﻅ ﺎﻫﺮ ﻣ ﻊ‬ ‫ﻭﻣﺎ ﺫﻛﺮﻩ "ﺍﻟ َﺤ َﻤ ِﻮ ِ◌ ّ‬
‫ﺃﻥ ﺟﻌﻞ ﺑﺎﻟﻨﺺ ﻣﺘﻌﻠﻘﺎ ً ﺑﺘﺤﺮﻳﻢ ﺍﻟﻤﺒﺎﺡ ﺃﻅﻬﺮ ﻟﻜﻮﻥ ﺍﻵﻳﺔ_ ﺃﻋﻨﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ِ ﴿ :‬ﻟ َﻢ ﺗ ُ َﺤ ِ ّﺮ ُﻡ‬
‫ﻮﺭﺓُ ﺍﻟﺘﱠﺤْ ِﺮﻳ ِﻢ‪ -[ ١ :‬ﺻﺮﻳﺤﺔ ﻓﻴﻪ ﺑﺨﻼﻑ ﺇﻳﺠﺎﺏ ﺍﻟﻤﺒﺎﺡ ﻓﺈﻧ ﻪ ﺇﻧﻤ ﺎ‬ ‫ﺳ َ‬ ‫َﻣﺎ ﺃ َ َﺣ ﱠﻞ ﷲُ ﻟَﻚَ ﴾ ] ُ‬
‫ﻛﺎﻥ ﻳﻤﻴﻨﺎً؛ ﻟﻜﻮﻧﻪ ﻳ ﺴﺘﻠﺰﻡ ﺗﺤ ﺮﻳﻢ ﺍﻟﻤﺒ ﺎﺡ‪ .‬ﺃﻻ ﺗ ﺮﻯ ﺃﻥ ﺍﻟ ﻮﻁء ﻛ ﺎﻥ ﻗﺒ ﻞ ﺍﻟﺤﻠ ﻒ ﻣﺒﺎﺣ ﺎً؟‬
‫ﺹ‪ :‬ﻳﺘﻌﻠﻖ ﺑﻜﻞ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺑﻌﺪﻩ ﺻﺎﺭ ﺣﺮﺍﻣﺎً‪ ،‬ﻓﻈﻬﺮ‪ ،‬ﻭﺍﺗﻀﺢ ﺃﻥ ﻗﻮﻝ"ﺍﻟﻤﺼﻨﻒ" ِﺑﺎﻟﻧﱠ ِ ّ‬
‫‪َ  =٢٤٣‬ﻭ َﻣ َﻊ ِﺍﻻ ْﺧ ِﺗ َﻼ ِ‬
‫ﻑ َﻻ َﺟ ْﻣ َﻊ‪ .‬ﺃﻱ‪ :‬ﻻ ﺟﻤ ﻊ ﺑ ﻴﻦ ﺍﻟﺤﻘﻴﻘ ﺔ ﻭﺍﻟﻤﺠ ﺎﺯ؛‬
‫ﻷﻥ ﺍﻟﻨ ﺬﺭ ﻣ ﻦ ﺍﻟ ﺼﻴﻐﺔ‪ ،‬ﻭﺍﻟﻴﻤ ﻴﻦ ﻣ ﻦ ﺍﻟﻤﻮﺟ ﺐ ﻓﺠﻤ ﻊ ﺑﻴﻨﻬﻤ ﺎ ﺑﺎﻋﺘﺒ ﺎﺭﻳﻦ ﻣﺨﺘﻠﻔ ﻴﻦ ﻭﺇﻻ‬
‫ﻱ")‪ .(٢‬ﺑﻘﻠﻴﻞ ﺯﻳﺎﺩﺓ ﺇﻳﻀﺎﺡ‪.‬‬‫ﻓﺎﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﺠﻮﺯ ﻋﻨﺪﻧﺎ‪َ " .‬ﺣ َﻤ ِﻮ ّ‬
‫ﺇﻻ ﺑِ َﺭ ْﻛﻌَﺗَﻳ ِْﻥ‪ ،‬ﻭﻫ ﻞ ﻳﺘﻮﻗ ﻒ ﺣﻨﺜ ﻪ‪ (٣)/‬ﻋﻠ ﻰ ﻗﻌ ﻮﺩﻩ ﻗ ﺪﺭ‬
‫َﺙ ﱠ‬
‫‪َ  =٢٤٤‬ﻻ ﻳَ ْﺣﻧ ُ‬
‫ﺍﻟﺘﺸﻬﺪ ﺑﻌﺪ ﺍﻟﺮﻛﻌﺘﻴﻦ؟ ﺍﺧﺘﻠﻔﻮﺍ ﻭﺍﻷﻅﻬﺮ ﺃﻧﻪ ﺇﻥ ﻋﻘ ﺪ ﻳﻤﻴﻨ ﻪ ﻋﻠ ﻰ ﻣﺠ ﺮﺩ ﺍﻟﻔﻌ ﻞ ﻭﻫ ﻮ ﺇﺫﺍ‬
‫ﺣﻠ ﻒ ﻻ ﻳ ﺼﻠﻲ ﺻ ﻼﺓ ﻻ ﻳﺤﻨ ﺚ ﻗﺒ ﻞ ﺍﻟﻘﻌ ﺪﺓ‪ ،‬ﻭﺇﻥ ﻋﻘ ﺪﻫﺎ ﻋﻠ ﻰ ﺍﻟﻔ ﺮﺽ‪ (٤)/‬ﻭﻫ ﻮ ﻣ ﻦ‬
‫ﺫﻭﺍﺕ ﺍﻟﻤﺜﻨ ﻰ ﻓﻜ ﺬﻟﻚ ﻻ ﻳﺤﻨ ﺚ ﺣﺘ ﻰ ﻳﻘﻌ ﺪ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻣ ﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑ ﻊ ﻳﺤﻨ ﺚ‪ ،‬ﻭﻟ ﻮ‬
‫ﺣﻠﻒ ﻻ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ‬
‫‪.........................................................................................‬‬
‫ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ‪ (٥)/‬ﻳﺘﺸﻬﺪ ﺑﻌﺪ ﺍﻷﺭﺑﻊ ﺍﻫـ »ﺑﺤﺮ«)‪ (٦‬ﻋﻦ »ﺍﻟﻈﻬﺮﻳﺔ«‪.‬‬
‫ﻭﻳﺨﺎﻟﻔﻪ ﻣﺎ ﻓﻲ »ﺍﻟﻨﻬ ﺮ« ﻋ ﻦ »ﺍﻟﻔ ﺘﺢ«)‪ (٧‬ﺣﻴ ﺚ ﻗ ﺎﻝ‪ :‬ﺍﻷﻅﻬ ﺮ ﺃﻧ ﻪ ﺇﻥ ﻋﻘ ﺪ ﻳﻤﻴﻨ ﻪ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٧/١‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٨/١‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١١١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٤٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪ ٢٨٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٨٩/ ٤‬‬
‫)‪(٧‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.١٨٨/٥‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪،١٥٤/٣‬‬
‫ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﺷ ﺮﺡ ﻏ ﺮﺭ ﺍﻷﺣﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ ‪ ،٥٥/٢‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪.٨٢٩/٣‬‬

‫‪٣٤٤‬‬
‫ﻋﻠﻰ ﻣﺠﺮﺩ ﺍﻟﻔﻌ ﻞ ﻛ ﻴﻼ ﻳ ﺼﻠﻲ)‪ (١‬ﺻ ﻼﺓ ﻳﺤﻨ ﺚ ﻗﺒ ﻞ ﺍﻟﻘﻌ ﺪﺓ ﻭﺇﻥ ﻋﻘ ﺪﻫﺎ ﻋﻠ ﻰ ﺍﻟﻔ ﺮﺽ‬
‫ﻛﺼﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻘﻌﺪ‪ .‬ﺍﻫـ‬
‫ﻓ ﺈﻥ ﻗﻠ ﺖ‪ :‬ﻳﺤﺘﻤ ﻞ ﺃﻥ ﻳﻜ ﻮﻥ "ﻻ" ﻣ ﻦ ﻗﻮﻟ ﻪ ﻓ ﻲ »ﺍﻟﺒﺤ ﺮ« ﻻ ﻳﺤﻨ ﺚ ﻗﺒ ﻞ ﺍﻟﻘﻌ ﺪﺓ‬
‫ﺯﺍﺋﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺳﺦ! ﻭﺍﻟﺼﻮﺍﺏ ﺣﺬﻓﻬﺎ]ﻭﻋﻠﻴﻪ[)‪ (٢‬ﻓﻼ ﺗﺨﺎﻟﻒ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻳ ﺄﺑﻰ ﺫﻟ ﻚ ‪ ‬ﻭﺇﻥ ﻋﻘ ﺪﻫﺎ‪ (٣)/‬ﻋﻠ ﻰ ﺍﻟﻔ ﺮﺽ‪ ،‬ﻭﻫ ﻮ ﻣ ﻦ ﺫﻭﺍﺕ ﺍﻟﻤﺜﻨ ﻰ‪،‬‬
‫ﻱ")‪ (٤‬ﺑﻌﺪ ﺃﻥ ﻧﻘﻞ ﻣ ﺎ ﻧﻘﻠ ﻪ ﻓ ﻲ‬ ‫ﻓﻜﺬﻟﻚ ﻻ ﻳﺤﻨﺚ ﺣﺘﻰ ﻳﻘﻌﺪ‪ ،‬ﺛﻢ ﺇﻧﻲ ﺭﺃﻳﺖ ﺍﻟﺴﻴﺪ "ﺍﻟ َﺤ َﻤ ِﻮ ّ‬
‫»ﺍﻟﻨﻬﺮ« ﻋﻦ »ﺍﻟﻔﺘﺢ« ﺍﺳﺘﺸﻜﻠﻪ ﺑﻢ ﻗﺪﻣﻨﺎﻩ ﻋﻦ »ﺍﻟﻈﻬﻴﺮﻳﺔ« ﻭﻟﻢ ﻳﺠﺐ‪.‬‬
‫ﺛﻢ ﻅﻬﺮ ﻟﻲ ﺃﻥ "ﻻ" ﺳﻘﻄﺖ)‪ (٥‬ﻣﻦ ﻋﺒﺎﺭﺓ »ﺍﻟﻨﻬﺮ« ﻭﺻﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﻳﻘ ﺎﻝ‪:‬ﻻ‬
‫ﻳﺤﻨﺚ ﻗﺒﻞ ﺍﻟﻘﻌﺪﺓ ﺑﺪﻟﻴﻞ ‪ ‬ﻓ ﻲ »ﺍﻟﺒﺤ ﺮ« ﻓﻜ ﺬﻟﻚ ﻻ ﻳﺤﻨ ﺚ ﺣﺘ ﻰ ﻳﻘﻌ ﺪ‪ ،‬ﻭﻋﻠﻴ ﻪ ﻓ ﻼ‬
‫ﺇﺷﻜﺎﻝ‪.‬‬
‫‪.........................................................................................‬‬
‫ﺑﻘﻲ ﺃﻥ ﻣﺎ ﺳﺒﻖ ﻋﻦ »ﺍﻟﺒﺤﺮ« ﻣﻦ ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﻣ ﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑ ﻊ‪ ....‬ﺍﻟ ﺦ‪.‬ﺃﻱ‬
‫ﺃﻥ ﻛﺎﻥ ﺍﻟﻔﺮﺽ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻳﺤﻨ ﺚ ﻭﻟ ﻮ ﻗﺒ ﻞ ﺍﻟﻘﻌ ﺪﺓ ﻛﻤ ﺎ ﻳﻔﻬ ﻢ ﻣ ﻦ ﺳ ﻴﺎﻕ ﻛﻼﻣ ﻪ‪،‬‬
‫ﺻ ِﻠّﻲ ﱡ‬
‫ﺍﻟﻅ ْﻬ َﺭ ﺍﻟﺦ‪ .‬ﻓﻠﻴﺤﺮﺭ‪.‬‬ ‫ﻓﻴﺸﻜﻞ ﺑﻤﺎ ﺑﻌﺪﻩ ﻣﻦ ‪َ ‬ﻭﻟَ ْﻭ َﺣﻠَ َ‬
‫ﻑ َﻻ ﻳُ َ‬
‫ﺛﻢ ﻅﻬﺮ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ‪ ‬ﻭﺇﻥ ﻋﻘﺪﻫﺎ ﺃﻱ ﻋﻘﺪ ﻳﻤﻴﻨﻪ ﻋﻠ ﻰ ﺍﻟﻔ ﺮﺽ ﺃﻧ ﻪ ﻧ ﻮﻯ‬
‫ﺑﺤﻠﻔﻪ ﻻ ﻳﺼﻠﻲ ﺻﻼﺓ ﺧﺼﻮﺹ ﺍﻟﻔ ﺮﺽ ﺃﻭ ﺻ ﺮﺡ ﺑ ﻪ ﻓ ﻲ ﻳﻤﻴﻨ ﻪ ﺑ ﺄﻥ ﻗ ﺎﻝ‪ :‬ﻻ ﺃﺻ ﻠﻲ‬
‫ﺻﻼﺓ ﻣﻔﺮﻭﺿﺔ‪ ،‬ﻓﻠﻬﺬﺍ ﻳﺤﻨﺚ ﺇﺫﺍ ﺻﻠﻰ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑ ﻊ ﻭﻟ ﻮ ﻗﺒ ﻞ ﺍﻟﻘﻌ ﻮﺩ ﺑﺨ ﻼﻑ ﻣ ﺎ‬
‫ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻓﻮﺿﺢ ﺍﻟﻔﺮﻕ‪.‬‬
‫‪ِ ‬ﻷَﻧﱠ َﻬ ﺎ ْﺍﻟ َﺣ ِﻘﻳﻘَ ﺔُ‪ .‬ﺍﻋﻠ ﻢ ﺃﻥ ﺍﻟﺤﻘﻴﻘ ﺔ‪ /‬ﻋﻠ ﻰ ﺛﻼﺛ ﺔ ﺃﻧ ﻮﺍﻉ‪ :‬ﻟﻐﻮﻳ ﺔ ﻭﻋﺮﻓﻴ ﺔ‬
‫)‪(٦‬‬

‫ﻭﺷﺮﻋﻴﺔ)‪.(٧‬‬
‫ﻓﺎﻟﻠﻐﻮﻳﺔ‪ :‬ﻣﺎ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉ ﻟﻪ ﺍﻷﺻﻠﻲ‪.‬‬
‫ﻭﺍﻟ ﺸﺮﻋﻴﺔ‪ :‬ﻣ ﺎ ﻧﻘﻠ ﻪ ﺍﻟ ﺸﺮﻉ ﺇﻟ ﻰ ﻣﻌﻨ ﻰ ﺁﺧ ﺮ ﺑﺤﻴ ﺚ ﻳ ﺼﻴﺮ ﺍﻟﻤﻌﻨ ﻰ ﺍﻷﺻ ﻠﻲ‬
‫ﻣﻬﺠﻮﺭﺍ ً ﻛﺎﻟﺼﻼﺓ‪ :‬ﻓﺈﻧﻬﺎ ﻓﻲ ﺍﻷﺻﻞ ﺍﺳﻢ ﻟﻠﺪﻋﺎء‪.‬‬

‫)‪(١‬ﻓﻲ )ﺏ(ﻭ)ﺩ( ﻛﻼ ﺃﺻﻠﻲ‪ ،‬ﻓﻲ )ﺟـ( ﻛﺎﻥ ﻳﺼﻠﻲ‪.‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(ﻭ)ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٤٠/٢‬‬
‫)‪(٥‬ﻓﻲ) ﺩ (ﺳﻘﻂ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٤٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٥٩/١‬ﺷﺮﺡ ﺍﻟﺘﻠ ﻮﻳﺢ ﻋﻠ ﻰ ﺍﻟﺘﻮﺿ ﻴﺢ ﻟﻠﺘﻔﺘ ﺎﺯﺍﻧﻲ‬
‫‪ ،١٣٠/١‬ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍء ﺍﻟﻔﺮﻭﻕ ‪ ،١٨٧/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ٢٣٠/٢‬ﻭ‪،٢٣١‬‬
‫ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻤﻨﻴﺮ‪./٧٥/‬‬

‫‪٣٤٥‬‬
‫ﻭﺍﻟﻌﺮﻓﻴ ﺔ‪ :‬ﻣ ﺎ ﻧﻘﻠ ﻪ ﺍﻟﻌ ﺮﻑ ﺇﻟ ﻰ ﻣﻌﻨ ﻰ ﺁﺧ ﺮ ﺑﺤﻴ ﺚ ﻳ ﺼﻴﺮ ﺍﻟﻤﻮﺿ ﻮﻉ ﺍﻷﺻ ﻠﻲ‬
‫ﻣﻬﺠﻮﺭﺍ ً ﻛﺎﻟﺪﺍﺑﺔ ﻓﺈﻧﻬﺎ ﻓﻲ ﺍﻷﺻﻞ ﺍﺳﻢ ﻟﻜﻞ ﻣﺎ ﻳﺪﺏ‪ ،‬ﺛﻢ ﺃﺭﻳﺪ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺤﻤﺎﺭ‪ .‬ﻛﺬﺍ ﺑﺨﻂ‬
‫)‪(٢‬‬
‫ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪ (١)/‬ﻋﻦ »ﺷﺮﺡ ﺍﻟﻤﻨﺘﺨﺐ«‪/.‬‬
‫َﺙ ﺑِ َﻭﺿْﻊِ ْﺍﻟ ِﺟﺑ َﻬ ِﺔ‪ ،‬ﺃ َ ْﻭ ﺑِ ﱠ‬
‫ﺎﻟﺭ ْﻓﻊِ ؟‬ ‫َﻭﻫ َْﻝ ﻳَ ْﺣﻧ ُ‬
‫ﻏﻳ ِْﺭ ﺗ َ ْﺭ ِﺟﻳﺢٍ َﻭﻳَ ْﻧﺑَ ِﻐﻲ ﺗ َ ْﺭ ِﺟﻳ ُﺢ ﺍﻟﺛ ﱠ ﺎ ِﻧﻲ َﻛ َﻣ ﺎ َﺭ ﱠﺟ ُﺣ ﻭﻩُ‬‫‪ =٢٤٥‬ﻗَ ْﻭ َﻻ ِﻥ ُﻫﻧَﺎ ِﻣ ْﻥ َ‬
‫ﺻ َﻼﺓِ‬‫ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺻ ِﻠّﻳﻪ‬
‫ﻑ َﻻ ﻳُ َ‬ ‫ﺙ ﱠﺇﻻ ﺑِ ْﺎﻷ َ ْﺭﺑَﻊِ َﻭﻟَ ْﻭ َﺣﻠَ َ‬ ‫ﺻ ِﻠّﻲ ﱡ‬
‫ﺍﻟﻅ ْﻬ َﺭ ﻟَ ْﻡ ﻳَ ْﺣﻧَ ْ‬ ‫ﻑ َﻻ ﻳُ َ‬ ‫َﻭﻟَ ْﻭ َﺣﻠَ َ‬
‫ﻑ ‪ =٢٤٦‬ﻓِﻳ َﻣﺎ ﺇﺫَﺍ ﺃَﺗَﻰ ِﺑ ْﺎﻷ َ ْﻛﺛ َ ِﺭ‪.‬‬ ‫ﺍﻙ َﺭ ْﻛﻌَ ٍﺔ َﻭ ْ‬
‫ﺍﺧﺗ ُ ِﻠ َ‬ ‫ﻋﺔً ﻟَ ْﻡ ﻳَ ْﺣﻧ ْ‬
‫َﺙ ِﺑﺈ ِ ْﺩ َﺭ ِ‬ ‫َﺟ َﻣﺎ َ‬
‫ﺎﻥ‪ :‬ﺟ ﻮﺍﺏ ﻋ ﻦ ﺳ ﺆﺍﻝ ﻣﻘ ﺪﺭ ﺗﻘ ﺪﻳﺮﻩ ﻳﻨﺒﻐ ﻲ‬ ‫ﻭﻥ ﺁﺗِﻳًﺎ ﺑِ َﺟ ِﻣﻳﻊِ ْﺍﻷ َ ْﺭ َﻛ ِ‬
‫‪ِ ‬ﻷَﻧﱠﻪُ ﻳَ ُﻛ ُ‬
‫ﺃﻥ ﻳﺤﻨ ﺚ ﺑﻤﺠ ﺮﺩ ﺍﻻﺳ ﺘﻔﺘﺎﺡ ﺃﻱ ﺍﻟ ﺸﺮﻭﻉ ﻓ ﻲ ﺍﻟ ﺼﻼﺓ ﺍﻋﺘﺒ ﺎﺭﺍ ً ﺑﺎﻟ ﺸﺮﻭﻉ ﻓ ﻲ ﺍﻟ ﺼﻮﻡ‪،‬‬
‫ﺕ‬
‫ﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺟﻪ ﺍﻻﺳﺘﺤﺴﺎﻥ‪ :‬ﺃﻥ ﺍﻟ ﺼﻼﺓ ﻋﺒ ﺎﺭﺓ ﻋ ﻦ ﺍﻷﺭﻛ ﺎﻥ ﺍﻟﻤﺨﺘﻠﻔ ﺔ ﻓﻤ ﺎ ﻟ ﻢ ﻳ ﺄ ِ‬
‫ﺑﺠﻤﻴﻌﻬﺎ ﻻ ﺗﺴﻤﻰ ﺻﻼﺓ ﺑﺨﻼﻑ ﺍﻟﺼﻮﻡ؛ ﻷﻥ ﺭﻛﻨﻪ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻹﻣﺴﺎﻙ‪ .‬ﺍﻟﺦ‪.‬ﻣﺎ ﻋﻠﻘﻨﺎﻩ‬
‫ﻋﻠﻰ "ﻣﻼ ﻣﺴﻜﻴﻦ")‪.(٣‬‬
‫‪ =٢٤٥‬ﻗَ ْﻭ َﻻ ِﻥ ُﻫﻧَ ﺎ ﺍﻟ ﺦ‪ .‬ﻭﻣﻨ ﺸﺄ ﺍﻟﺨ ﻼﻑ ﱠ‬
‫ﺃﻥ "ﷴﺍ ً" ﻟ ﻢ ﻳ ﺬﻛﺮ ﻣﺘ ﻰ ﻳﺤﻨ ﺚ‬
‫"ﺯﻳﻠﻌﻲ")‪.(٤‬‬
‫‪  =٢٤٦‬ﻓِﻳ َﻣ ﺎ ﺇﺫَﺍ ﺃَﺗ َ ﻰ ِﺑ ْ‬
‫ﺎﻷ َ ْﻛﺛ َ ِﺭ ﻫ ﺬﺍ ﺻ ﺎﺩﻕ ﺑﻤ ﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﺛ ﻼﺙ ﺭﻛﻌ ﺎﺕ‬
‫ﻭﻫﻮ ﻅﺎﻫﺮ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻭﺍﺧﺘﺎﺭ "ﺍﻟﺴﺮﺧﺴﻲ")‪ (٥‬ﺣﻨﺜﻪ؛ ﻷﻥ ﻟﻸﻛﺜﺮ ﺣﻜﻢ ﺍﻟﻜﻞ‪.‬‬

‫‪.........................................................................................‬‬

‫ﻗﺎﻝ ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ :(١)/(٦‬ﻭﻣﻤﺎ ﻳﻀﻌﻒ ﻗﻮﻝ "ﺍﻟﺴﺮﺧﺴﻲ" ﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻓﻴﻤ ﺎ ﻟ ﻮ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٨٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣٣٩/٢‬‬
‫)‪(٤‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.١٥٤/٣‬‬
‫)‪(٥‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪.٣١/٩‬‬
‫)‪(٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٨١/٢‬‬

‫‪٣٤٦‬‬
 ‫ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻫﺬﺍ ﺍﻟﺮﻏﻴﻒ ﻓﺈﻧﻪ ﻻ ﻳﺤﻨﺚ ﺇﻻ ﺑﺄﻛﻠﻪ ﻛﻠﻪ)‪.(٢‬‬
‫ﻭﻓﻲ »ﺍﻟﺨﻼﺻﺔ«‪ :‬ﺣﻠﻒ ﻻ ﻳﻘﺮﺃ ﺳﻮﺭﺓ‪ ،‬ﻓﻘﺮﺃﻫ ﺎ ﺇﻻ ﺣﺮﻓ ﺎ ً ﺣﻨ ﺚ‪ ،‬ﻭﻟ ﻮ ﻗﺮﺃﻫ ﺎ ﺇﻻ‬
‫ﺁﻳﺔً ﻁﻮﻳﻠﺔ ﻻ ﺣﻨﺚ ﻋﻠﻴﻪ)‪ .(٣‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٢٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬

‫)‪(٢‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ ‪ ،٦٢/٣‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪،١٢٥/٣‬‬
‫ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪ ،١٩٧/٢‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٨٨/٥‬‬
‫)‪(٣‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ ‪ ،١٢٣/١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‬
‫ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ٨١/٢‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.١٠٤/٢‬‬

‫‪٣٤٧‬‬
 ‫]ﺧَﺎ ِﺗ َﻣﺔٌ ِﻓﻳ َﻬﺎ ﻓَ َﻭﺍ ِﺋ ُﺩ[‬
‫ﺷ ِّﻙ‪.‬‬ ‫ﺧَﺎﺗِ َﻣﺔٌ ﻓِﻳ َﻬﺎ ﻓَ َﻭﺍﺋِ ُﺩ ﻓِﻲ ﺗِ ْﻠ َﻙ ْﺍﻟﻘَﺎ ِﻋ َﺩﺓِ ﺃ َ ْﻋﻧِﻲ‪ْ :‬ﺍﻟﻳَ ِﻘ ُ‬
‫ﻳﻥ َﻻ ﻳَ ُﺯﻭ ُﻝ ﺑِﺎﻟ ﱠ‬
‫ﺳﺎﺋِ ُﻝ‪:‬‬ ‫‪ْ =٢٤٧‬ﺍﻟﻔَﺎﺋِ َﺩﺓ ُ ْﺍﻷُﻭﻟَﻰ‪ :‬ﺗ ُ ْﺳﺗَﺛْﻧَﻰ ِﻣ ْﻧ َﻬﺎ َﻣ َ‬
‫ﺳﺎ ُﻝ ِﻟ ُﻛ ِّﻝ َ‬
‫ﺻ َﻼﺓٍ‬ ‫‪ْ =٢٤٨‬ﺍﻷُﻭﻟَ ﻰ ْﺍﻟ ُﻣ ْﺳﺗ َ َﺣﺎ َ‬
‫ﺿﺔُ ْﺍﻟ ُﻣﺗ َ َﺣ ِﻳّ َﺭﺓ ُ ﻳَ ْﻠﺯَ ُﻣ َﻬ ﺎ ِﺍﻻ ْﻏﺗِ َ‬
‫َﻭ ُﻫ َﻭ ﺍﻟ ﱠ‬
‫ﺻ ِﺣﻳ ُﺢ‬
‫‪ْ  =٢٤٧‬ﺍﻟﻔَﺎ ِﺋ َﺩﺓ ُ ْﺍﻷُﻭﻟَ ﻰ ﺗ ُ ْﺳﺗَﺛْﻧَﻰ ِﻣ ْﻧ َﻬ ﺎ َﻣ َ‬
‫ﺳﺎ ِﺋ ُﻝ)‪ :(١‬ﺃﻱ‪ :‬ﻳ ﺴﺘﺜﻨﻰ ﻣ ﻦ‬
‫ﺍﻟﻘﺎﻋﺪﺓ)‪ (٢‬ﻻ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬
‫ﻗﺎﻝ "ﺍﻟﺒﻴﺮﻱ"‪ :‬ﺃﻗﻮﻝ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎء ﻟﻢ ﻳﻘﻊ ﻓﻲ ﻛﻼﻡ ﻣﻦ ﺳﺒﻖ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺻﻨﻴﻊ‬
‫ﺍﻟﻤﺆﻟﻒ ﻟﻤﺎ ﺭﺃﻯ ﺍﻟﺤﻜﻢ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﻤ ﺴﺎﺋﻞ ﻳﻨ ﺎﻓﻲ ﻗ ﻮﻟﻬﻢ‪ْ » :(٣)/‬ﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ِﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ«‬
‫ﺟﻌﻞ ﺫﻟﻚ ﻣﺴﺘﺜﻨﻰ ﻣﻦ ﺍﻟﻘﺎﻋ ﺪﺓ ﺟﻤﻌ ﺎ ً ﺑ ﻴﻦ ﺍﻟﻜﻼﻣ ﻴﻦ‪ ،‬ﻭﺍﻟﺤ ﻖ ﺃﻥ ﺍﻟﻘﻮﺍﻋ ﺪ ﺃﻏﻠﺒﻴ ﺔ)‪ (٤‬ﻓ ﻼ‬
‫ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻻﺳﺘﺜﻨﺎء ﺍﻧﺘﻬﻰ‪.‬‬
‫‪ْ  =٢٤٨‬ﺍﻷُﻭﻟَﻰ‪ْ :‬ﺍﻟ ُﻣ ْﺳﺗ َ َﺣﺎ َ‬
‫ﺿﺔُ ْﺍﻟ ُﻣﺗ َ َﺣ ِﻳّ َﺭﺓ ُ ﻳَ ْﻠﺯَ ُﻣ َﻬﺎ ِﺍﻻ ْﻏﺗِ َ‬
‫)‪(٥‬‬
‫ﺳﺎ ُﻝ ﺍﻟﺦ‪ .‬ﻭﺟﻪ‬

‫)‪(١‬ﻟﻢ ﺃﺑﺤﺚ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺑﺸﻜﻞ ﺗﻔﺼﻴﻠﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ – ﺧَﺎﺗِ َﻤ ﺔٌ ﻓِﻴ َﻬ ﺎ ﻓَ َﻮﺍﺋِ ﺪُ‪ -‬؛ ﻷﻧ ﻪ ﻗ ﺪ ﺗ ّﻢ‬
‫ﺑﺤﺜﻬﺎ ﻣﺴﺒﻘﺎ ً ﻓﻲ ﻓﺼﻮﻝ ﺳﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻤﺘﻔﺮﻋﺔ ﻋﻦ ﺍﻟﻘﺎﻋ ﺪﺓ ﺍﻷﺳﺎﺳ ﻴﺔ – » ْﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ‬
‫ﺸ ِّﻚ«– ﻭﺇﻧﻤﺎ ﺍﻛﺘﻔﻴﺖ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻟﺘﻲ ﺍﺳﺘﺜﻨﻴﺖ ﻣﻨﻬﺎ‪.‬‬ ‫ﺑِﺎﻟ ﱠ‬
‫)‪(٢‬ﺃﻱ‪ْ » :‬ﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ﺑِﺎﻟ ﱠ‬
‫ﺸ ِّﻚ«‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٤٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﻳﻨﻈﺮ ﻣﺎﺳﺒﻖ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺹ‪./١٥١ /‬‬
‫ّ‬
‫)‪(٥‬ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻧﺴﻴﺖ ﻋﺎﺩﺓ ﺣﻴﻀﻬﺎ‪ ،‬ﻭﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺮ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﺤﻴﺾ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﺑﺄﻥ ﻟﻢ ﺗﻌﻠﻢ ﻋﺪﺩ‬
‫ﺗﺤﺮﻳﻬﺎ ﻋﻠﻰ‬ ‫ﺗﺘﺤﺮﻯ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ ّ‬ ‫ّ‬ ‫ﺸﻬﺮ ﻓﺈﻧّﻬﺎ‬ ‫ﺃﻳّﺎﻡ ﺣﻴﻀﻬﺎ ﺍﻟﻤﻌﺘﺎﺩﺓ‪ ،‬ﻭﻻ ﻣﻜﺎﻥ ﻫﺬﻩ ﺍﻷﻳّﺎﻡ ﻣﻦ ﺍﻟ ّ‬
‫ﺍﻟﻈ ّﻦ ﻣﻦ ﺍﻷﺩﻟﺔّ‬ ‫ﻷﻥ ﻏﻠﺒﺔ ّ‬ ‫ﺣﻴﺾ ﺃﻋﻄﻴﺖ ﺣﻜﻤﻪ؛ ّ‬ ‫ٍ‬ ‫ﺍﻟﻄﺎﻫﺮﺍﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﻁﻬﺮ ﺗﻌﻄﻰ ﺣﻜﻢ ّ‬ ‫ٍ‬
‫ﺸﺮﻋﻴّﺔ‪=...............‬‬ ‫ﺍﻟ ّ‬
‫= ﻭﺇﻥ ﺗ ﺮﺩّﺩﺕ ﻭﻟ ﻢ ﻳﻐﻠ ﺐ ﻋﻠ ﻰ ﻅﻨّﻬ ﺎ ﺷ ﻲ ٌء ﻓﻬ ﻲ ﺍﻟﻤﺤ ِﻴّ ﺮﺓ‪ ،‬ﻭﺗﻮﺻ ﻒ ﺑ ﺎﻟﻤﺤ ِﻴّﺮﺓ ﺑ ﺼﻴﻐﺔ ﺍﺳ ﻢ‬
‫ﺍﻟﻔﺎﻋ ﻞ‪ ،‬ﻷﻧّﻬ ﺎ ﺗﺤ ِﻴّ ﺮ ﺍﻟﻤﻔﺘ ﻲ‪ ،‬ﻭﺑ ﺼﻴﻐﺔ ﺍﺳ ﻢ ﺍﻟﻤﻔﻌ ﻮﻝ؛ ﻷﻧّﻬ ﺎ ُﺣ ِﻴّ ﺮﺕ ﺑ ﺴﺒﺐ ﻧ ﺴﻴﺎﻧﻬﺎ‪ ،‬ﻭﺗ ﺴ ّﻤﻰ‬
‫ﺍﻟﻄﻬﺮ ﺃﻭ ﺍﻟﺤﻴﺾ ﻋﻠﻰ ﺍﻟﺘّﻌﻴ ﻴﻦ‪ ،‬ﺑ ﻞ ﺗﺄﺧ ﺬ ﺑ ﺎﻷﺣﻮﻁ ﻓ ﻲ ﺣ ّﻖ‬ ‫ﺍﻟﻤﻀﻠّﻠﺔ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﻟﻬﺎ ﺑﺸﻲءٍ ﻣﻦ ّ‬
‫ﻭﺍﻟﻄﻬ ﺮ ﻭﺍﻻﻧﻘﻄ ﺎﻉ‪ ،‬ﻭﻻ ﻳﻤﻜ ﻦ ﺟﻌﻠﻬ ﺎ‬ ‫ّ‬ ‫ﺍﻷﺣﻜ ﺎﻡ‪ ،‬ﻻﺣﺘﻤ ﺎﻝ ﻛ ّﻞ ﺯﻣ ٍ‬
‫ﺎﻥ ﻳﻤ ّﺮ ﻋﻠﻴﻬ ﺎ ﻣ ﻦ ﺍﻟﺤ ﻴﺾ‬
‫ﺣﺎﺋﻀﺎ ً ﺩﺍﺋﻤﺎ ً ﻟﻘﻴﺎﻡ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺑﻄﻼﻧﻪ‪ ،‬ﻭﻻ ﻁﺎﻫﺮﺍ ً ﺩﺍﺋﻤﺎ ً ﻟﻘﻴﺎﻡ ﻭﺟﻮﺩ ﺍﻟ ﺪّﻡ‪ ،‬ﻭﻻ ﺍﻟﺘّﺒﻌ ﻴﺾ ﻷﻧّ ﻪ‬
‫ﺣﻖ ﺍﻷﺣﻜﺎﻡ ﻟﻠﻀّﺮﻭﺭﺓ‪.‬‬ ‫ﺗﺤ ّﻜ ٌﻢ‪ ،‬ﻓﻮﺟﺐ ﺍﻷﺧﺬ ﺑﺎﻷﺣﻮﻁ ﻓﻲ ّ‬
‫ﻮﺭ ﻛﺜﻴ ﺮﺓ ٌ‬ ‫ﻭﺫﻛ ﺮ ﺍﻟﻔﻘﻬ ﺎء‪ :‬ﺃﻥ ﻣ ﺴﺎﺋﻞ ﺍﻟﻤﺤﻴّ ﺮﺓ ﻣ ﻦ ﺃﺻ ﻌﺐ ﻣ ﺴﺎﺋﻞ ﺍﻟﺤ ﻴﺾ ﻭﺃﺩﻗّﻬ ﺎ‪ ،‬ﻭﻟﻬ ﺎ ﺻ ٌ‬
‫ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻌﺪﺩ‪ .‬ﻭﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻫ ﺬﻩ‬ ‫ﻉ ﺩﻗﻴﻘﺔٌ‪ ،‬ﻭﻟﻬﺬﺍ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺣﻔﻆ ﻋﺎﺩﺗﻬﺎ ﻓﻲ ّ‬ ‫ﻭﻓﺮﻭ ٌ‬
‫ﺍﻟﻤ ﺴﺄﻟﺔ ﺗﺒﻨ ﻰ ﻋﻠ ﻰ ﺍﻻﺣﺘﻴ ﺎﻁ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،١٩٣/٣‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،٢٢٠/١‬ﺍﻟﻤﻨﺘﻘﻰ ﺷﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،١٢٢/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ ‪ ٤٥٨/٢‬ﻭ‪ ،،٤٥٩‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪،١٠٧/١‬‬
‫ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٩٦/١‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٣٧٠/١‬‬

‫‪٣٤٨‬‬
 ‫‪.........................................................................................‬‬
‫ﺍﻻﺳﺘﺜﻨﺎء ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﻋﺪﻡ ﻟﺰﻭﻡ ﺍﻻﻏﺘﺴﺎﻝ)‪ (١‬ﻟﻜﻞ ﺻﻼﺓ؛ ﻟﻌﺪﻡ ﺍﻟﺘﻴﻘﻦ ﺑﻜ ﻮﻥ ﺍﻟﻤﺮﺋ ﻲ‬
‫ﺣﻴﻀﺎ ً‪.‬‬
‫ﻲ‪ ،‬ﺃ َ ْﻭ َﻣ ْﺫ ٌ‬
‫ﻱ ﻗَﺩ ْﱠﻣﻧَﺎ ﺇﻳ َﺟ َ‬
‫ﺎﺏ‬ ‫ﺍﻟﺛﱠﺎﻧِﻳَﺔُ‪ :‬ﺇﺫَﺍ ‪َ =٢٤٩‬ﻭ َﺟ َﺩ ﺑَﻠَ ًﻼ َﻭ َﻻ ﻳَ ْﺩ ِﺭﻱ ﺃَﻧﱠﻪُ َﻣﻧِ ﱞ‬
‫ْﺍﻟﻐُ ْﺳ ِﻝ َﻣ َﻊ ُﻭ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬
‫ﺷ ِّﻙ‪.‬‬
‫‪َ  =٢٤٩‬ﻭ َﺟ َﺩ ﺑَﻠَ ًﻼ َﻭ َﻻ ﻳَ ْﺩ ِﺭﻱ)‪ (٢‬ﺍﻟ ﺦ‪.‬ﻋﺒ ﺎﺭﺓ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ"‪)) :‬ﺍﺳ ﺘﻴﻘﻆ‬
‫ﻓﻮﺟﺪ ﻓ ﻲ ﻓﺮﺍﺷ ﻪ ﺃﻭ ﻓﺨ ﺬﻩ ﺑﻠ ﻼً ﻭﻫ ﻮ ﻳﺘ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ ﻭﺗ ﻴﻘﻦ ﺃﻧ ﻪ ﻣﻨ ﻲ ﺃﻭ ﻣ ﺬﻱ ﺃﻭ ﺷ ﻚ‬
‫ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺘ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ ﻭﺗ ﻴﻘﻦ ﺃﻧ ﻪ ﻣﻨ ﻲ ﺃﻭ ﺷ ﻚ ﻓﻜ ﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺗ ﻴﻘﻦ ﺃﻧ ﻪ‬
‫ﻣﺬﻱ ﻓﻼ ﻏ ﺴﻞ ﻋﻠﻴ ﻪ)‪ ،(٣‬ﻭﺇﺫﺍ ﺍﺳ ﺘﻴﻘﻆ ﻓﻮﺟ ﺪ ﻓ ﻲ ﺇﺣﻠﻴﻠ ﻪ ﺑﻠ ﻼ ﻭﻟ ﻢ ﻳﺘ ﺬﻛﺮ ﺣﻠﻤ ﺎ ً ﺇﻥ ﻛ ﺎﻥ‬
‫ﺫﻛﺮﻩ‪ (٤)/‬ﻣﻨﺘﺸﺮﺍ ً ﻗﺒﻞ ﺍﻟﻨﻮﻡ ﻓﻼ ﻏﺴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳ ﺎﻛﻨﺎ ً ﻓﻌﻠﻴ ﻪ ﺍﻟﻐ ﺴﻞ‪ ،‬ﻫ ﺬﺍ ﺇﺫﺍ ﻧ ﺎﻡ‬
‫)‪(٦‬‬
‫ﻗﺎﻋﺪﺍ ً ﺃﻭ ﻗﺎﺋﻤﺎ ً)‪ (٥‬ﺃﻣﺎ ﺇﺫﺍ ﻧﺎﻡ ﻣﻀﻄﺠﻌﺎ ً ﺃﻭ ﺗﻴﻘﻦ ﺃﻧﻪ ﻣﻨﻲ ﻓﻌﻠﻴﻪ ﺍﻟﻐﺴﻞ((‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻗﺴﻤﻬﺎ ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ (٧‬ﺇﻟﻰ ﺍﺛﻨﻰ ﻋﺸﺮ ﻭﺟﻬﺎً؛ ﻷﻧﻪ ﺇﻣ ﺎ ﺃﻥ‬
‫ﻳﻌﻠﻢ ﺃﻧ ﻪ ﻣﻨ ﻲ ﺃﻭ ﻣ ﺬﻱ ﺃﻭ ﻭﺩﻱ ﺃﻭ ﻳﺘ ﺮﺩﺩ ﺑ ﻴﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜ ﺎﻧﻲ ﺃﻭ ﺑ ﻴﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟ ﺚ ﺃﻭ‬
‫ﺑﻴﻦ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻭﻋﻠﻰ ﻛ ٍﻞ ﺇﻣﺎ ﺃﻥ ﻳﺘﺬﻛﺮ‪ (٨)/‬ﺍﻻﺣﺘﻼﻡ ﺃﻭ ﻻ!‬
‫ﻓﻴﺠ ﺐ ﺍﻟﻐ ﺴﻞ ﺍﺗﻔﺎﻗ ﺎ ً‪ :‬ﻓﻴﻤ ﺎ ﺇﺫﺍ ﻋﻠ ﻢ ﺃﻧ ﻪ ﻣﻨ ﻲ ﻭﺇﻥ ﻟ ﻢ ﻳﺘ ﺬﻛﺮ ﺍﺣﺘﻼﻣ ﺎً‪ ،‬ﺃﻭ ﻋﻠ ﻢ ﺃﻧ ﻪ‬

‫ﺃﻥ ﺍﻟﻤﺘﺤﻴّﺮﺓ ﺗﺼﻠّﻲ ﺍﻟﻔﺮﺍﺋﺾ ﺃﺑﺪﺍ ً ﻭﺟﻮﺑﺎ ً ﻻﺣﺘﻤﺎﻝ ﻁﻬﺮﻫ ﺎ‪ ،‬ﻭﻟﻬ ﺎ‬ ‫ﺸﺎﻓﻌﻴّﺔ‪ :‬ﻋﻠﻰ ّ‬ ‫ﻧﺺ ﺍﻟﺤﻨﻔﻴّﺔ ﻭﺍﻟ ّ‬ ‫)‪ّ (١‬‬
‫ﻓﻌﻞ ﺍﻟﻨّﻔﻞ ﻣﻄﻠﻘﺎ‪ً.‬‬
‫ﺇﻥ ﺍﻟﻤﺘﺤﻴ ﺮﺓ َ ﺗﺘﻮﺿ ﺄ ﻟﻜ ﻞ‬ ‫ﺃﻣﺎ ﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮء ﻓﻲ ﺣﻘﻬﺎ ﻓﻬﻮ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﻟﻲ‪ :‬ﻗ ﺎﻝ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﱠ‬
‫ْ‬
‫ﺮﺩﺩﺕ ﺑ ﻴﻦ ﺍﻟﻄﻬ ﺮ‬ ‫ﺮﺩﺩﺕ ﺑ ﻴﻦَ ﺍﻟﻄﻬ ِﺮ ﻭﺩﺧ ﻮ ِﻝ ﺍﻟﺤ ﻴﺾ‪ ،‬ﻭﺗﻐﺘ ﺴ ُﻞ ﻟﻜ ِّﻞ ﺻ ﻼﺓ ﺇﻥ ﺗ‬ ‫ْ‬ ‫ﺻﻼﺓٍ ﻛﻠﻤﺎ ﺗ‬
‫ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺤﻴﺾ‪ ،‬ﻓﻔﻲ ﺍﻷﻭ ِﻝ ﻳﻜﻮﻥ ﻁﻬﺮﻫﺎ ﺑﺎﻟﻮﺿﻮء ﻭﻓﻲ ﺍﻟﺜﺎﻧﻲ ﺑﺎﻟﻐﺴﻞ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔُ ﺇﻟﻰ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻧﻬﺎ ﺗﻐﺘ ﺴ ُﻞ ﻭﺟﻮﺑ ﺎ ً ﻟﻜ ِﻞ ﻓ ﺮﺽ ﺇﻥ ﺟﻬﻠ ﺖ ﻭﻗ ﺖ ﺍﻧﻘﻄ ﺎﻉ ﺍﻟ ﺪﻡ ﻭﻟ ﻢ‬
‫ﺎﻟﺘﻴﻤﻢ‪ ،‬ﻓ ﺈﻥ ﻋﻠﻤ ﺖ‬
‫ِ‬ ‫ﻳﻜﻦ ﺩﻣﻬﺎ ﻣﺘﻘﻄﻌﺎً‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻐﺴﻞ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺘﻪ؛ ﻷﻧﻬﺎ ﻁﻬﺎﺭﺓ ٌ ﺿﺮﻭﺭﻳﺔٌ ﻛ‬
‫ﺏ‪.‬‬‫ﻋﻘﺐ ﺍﻟﻐﺮﻭ ِ‬‫َ‬ ‫ﻭﻗﺖ ﺍﻻﻧﻘﻄﺎﻉ ﻛﻌﻨﺪ ﺍﻟﻐﺮﻭﺏ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻐﺴﻞ ﻓﻲ ﻛ ِّﻞ ﻳﻮﻡ ٍﻭﻟﻴﻠ ٍﺔ ﺇﻻ‬
‫ﻷﻥ ﺍﻟﻐ ﺴ َﻞ ﺳ ﺒﺒُﻪُ ﺍﻻﻧﻘﻄ ﺎﻉُ‪ ،‬ﻭﺍﻟ ﺪﻡ ﻣﻨﻘﻄ ٌﻊ‪ ،‬ﻭﻻ‬ ‫ﺎء؛ ﱠ‬
‫ﻭﺫﺍﺕُ ﺍﻟﺘﻘﻄ ِﻊ ﻻ ﻳﻠﺰﻣﻬ ﺎ ﺍﻟﻐ ﺴ ُﻞ ﺯﻣ ﻦَ ﺍﻟﻨﻘ ِ‬
‫ﻟﻜﻦ ﻟ ﻮ ﺃﺧ ﺮﺕ ﻟﺰﻣﻬ ﺎ ﺍﻟﻮﺿ ﻮء‪ .‬ﻳﻨﻈ ﺮ‪:‬‬ ‫ﺢ‪ْ ،‬‬ ‫ﺖ ﻋﻠﻰ ﺍﻷﺻ ّ ِ‬ ‫ﻳﻠﺰﻣﻬﺎ ﺍﻟﻤﺒﺎﺩﺭﺓ ُ ﺇﻟﻰ ﺍﻟﺼﻼ ِﺓ ﺇﺫﺍ ﺍﻏﺘﺴﻠَ ْ‬
‫ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ،٢٨٦/١‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪،١٢٢/١‬‬
‫ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،٤٦٠ ،٤٥٩/٢‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٩٦/١‬‬
‫ﺸ ِّﻚ«‪ -‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺜﻨﺎء ﺃﻥ‬ ‫)‪(٢‬ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻫﻲ‪ :‬ﺍﻻﺳﺘﺜﻨﺎء ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ – » ْﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ﺑِﺎﻟ ﱠ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻐﺴﻞ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺸﻚ‪.‬‬
‫)‪(٣‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ) -‬ﺍﻟﺸﻚ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﺃﻣﻨﻲ ﺃﻭ ﻣﺬﻱ (‪ -‬ﻓﻴﻤ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ﺑﺤ ﺚ ﺍﻟﻘﺎﻋ ﺪﺓ ﺍﻟﻔﺮﻋﻴ ﺔ‬
‫ﺻ ُﻞ ﺃَﻧﱠﻪُ ﻟَ ْﻢ ﻳَ ْﻔﻌَ ْﻞ«ﺹ ‪./٢٢٨ /‬‬‫ﺷ ْﻴﺌًﺎ ﺃ َ ْﻡ َﻻ ﻓَ ْﺎﻷ َ ْ‬
‫]‪َ » :[٣‬ﻣ ْﻦ ﺷ ﱠَﻚ ﻫ َْﻞ ﻓَﻌَ َﻞ َ‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٨٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺟـ( ﺇﺫﺍ ﻧﺎﻡ ﻗﺎﺋﻤﺎ ً ﺃﻭ ﻗﺎﻋﺪﺍ ً‪.‬‬
‫)‪(٦‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪ ٥٨/١‬ﻭ‪.٥٩‬‬
‫)‪(٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٩٦/١‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١١٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫‪٣٤٩‬‬
 ‫ﻣﺬﻱ ﺃﻭ ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻭﺍﺣﺪﺍ ً ﻣﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻷﺧﻴﺮﻳﻦ ﻭﻗﺪ ﺗﺬﻛﺮ ﺍﺣﺘﻼﻣﺎ ً‪.‬‬
‫‪.........................................................................................‬‬
‫ﻭﻻ ﻳﺠﺐ ﺍﺗﻔﺎﻗﺎ ً‪ :‬ﻓﻴﻤﺎ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻭﺩﻱ ﻣﻄﻠﻘﺎ ً ﻳﻌﻨﻲ ﺗ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ ﺃﻭ ﻻ‪ ،‬ﺃﻭ ﻣ ﺬﻱ‬
‫ﻭﻟﻢ ﻳﺘﺬﻛﺮ‪ ،‬ﺃﻭ ﺷﻚ ﻓﻲ ﺃﻧﻪ ﻣ ﺬﻱ ﺃﻭ ﻭﺩﻱ ﻳﻌﻨ ﻲ ﻭﻟ ﻢ ﻳﺘ ﺬﻛﺮ‪ ،‬ﺃﻣ ﺎ ﻟ ﻮ ﺷ ﻚ ﻓ ﻲ ﺃﻧ ﻪ ﻭﺍﺣ ﺪ‬
‫ﻣﻨﻬﻤﺎ ﻭﻟﻢ ﻳﺘﺬﻛﺮ ﻭﺟﺐ‪" (١)/‬ﻋﻨﺪﻫﻤﺎ" ﻻ ﻋﻨﺪ "ﺍﻟﺜﺎﻧﻲ")‪.(٢‬‬
‫ﻭﻗﻮﻟﻪ ﻓﻲ »ﺍﻟﻨﻬﺮ«‪ :‬ﺃﻣﺎ ﻟﻮ ﺷﻚ ﻓﻲ ﺃﻧﻪ ﻭﺍﺣﺪ‪ (٣)/‬ﻣﻨﻬﻤ ﺎ ﺑ ﺄﻥ ﺷ ﻚ ﻓ ﻲ ﻛﻮﻧ ﻪ ﻣﻨﻴ ﺎ ً‬
‫ﺃﻭ ﻣﺬﻳﺎ ً ﺃﻭ ﻓﻲ ﻛﻮﻧﻪ ]ﻣﻨﻴﺎ ً ﺃﻭ[)‪ (٤‬ﻭﺩﻳﺎ ً)‪ (٥‬ﻛﺬﺍ ﺫﻛﺮﻩ "ﺷﻴﺨﻨﺎ" ﻓﻴﺠﺐ ﺍﺗﻔﺎﻗﺎ ً ﻓﻲ ﺳﺘﺔ‪:‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﻋﻠﻢ ﺃﻧﻪ ﻣﻨﻲ ﻣﻄﻠﻘﺎ ً ﻳﻌﻨﻲ ﻭﺇﻥ ﻟﻢ ﻳﺘﺬﻛﺮ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋﻠﻢ ﺃﻧﻪ ﻣﺬﻱ ﻭﺗﺬﻛﺮ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻣﻨﻴﺎ ً ﺃﻭﻣﺬﻳﺎ ً ﻭﺗﺬﻛﺮ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻣﻨﻴﺎ ً ﺃﻭ ﻭﺩﻳﺎ ً ﻭﺗﺬﻛﺮ‪.‬‬
‫ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺷ ﻚ ﻓ ﻲ ﻛﻮﻧ ﻪ ﻣ ﺬﻳﺎ ً ﺃﻭ ﻭﺩﻳ ﺎ ً ﻭﺗ ﺬﻛﺮ‪ ،‬ﻓﺎﻟ ﺸﻚ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺼﻮﺭ ﺍﻟ ﺜﻼﺙ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﺨﺎﻣﺴﺔ ﺣﺼﻞ ﻓﻲ ﻛﻮﻧﻪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺃﻭ ﻣﻦ ﺍﻷﺧﻴﺮﻳﻦ ﻳﻌﻨﻲ‪ ،‬ﺃﻭ ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺧﻴ ﺮﻳﻦ‪ ،‬ﻭﻋﻠ ﻢ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﺑﻤﻨﻲ ﻟﻴﻐﺎﻳﺮ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺨﺎﻣﺴﺔ؛ ﺇﺫ ﻫﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻣﻄﻠﻘﺔ ﻋ ﻦ‬
‫ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻓﺼﻮﺭﺗﻪ ﻭﻫﻲ‪:‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﻲ ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﻐﺴﻞ ﺍﺗﻔﺎﻗﺎ ً ﺇﻥ ﺷﻚ ﻓﻲ ﻛﻮﻧﻪ ﻣﺬﻳﺎ ً ﺃﻭ ﻭﺩﻳﺎ ً ﻭﺗﺬﻛﺮ‪.‬‬
‫‪.........................................................................................‬‬
‫]ﻭﺃﻣﺎ ﺻﻮﺭ ﻣﺎ ﻻ ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﻐﺴﻞ ﺍﺗﻔﺎﻗﺎ ً ﻓﺄﺭﺑﻊ‪:‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﻋﻠﻢ ﺃﻧﻪ ﻭﺩﻱ[)‪ (٦‬ﻭﺗﺬﻛﺮ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋﻠﻢ ﺃﻧﻪ ﻭﺩﻱ ﻭﻟﻢ ﻳﺘﺬﻛﺮ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻠﻢ ﺃﻧﻪ ﻣﺬﻱ ﻭﻟﻢ ﻳﺘﺬﻛﺮ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺷﻚ ﺃﻧﻪ ﻣﺬﻱ ﺃﻭ ﻭﺩﻱ ﻭﻟﻢ ﻳﺘﺬﻛﺮ‪.‬‬
‫ﺑﻘ ﻲ ﺃﻥ ﻳﻘ ﺎﻝ‪ :‬ﺗﻘﻴﻴ ﺪﻩ ﺍﻟﺨ ﻼﻑ ﻓ ﻲ‪ (١)/‬ﺍﻟﻤ ﺴﺄﻟﺘﻴﻦ ﺍﻟﻤﺨﺘﻠ ﻒ ﻓﻴﻬﻤ ﺎ ﺑﻘﻮﻟ ﻪ‪:‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٥٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﺃﻱ ﺃﺑﻮ ﻳﻮﺳﻒ ﺭﺣﻤﻪ ﷲ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٢٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻣﺬﻳﺎ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬

‫‪٣٥٠‬‬
‫)) ﻭﺍﻟﻤﺴﺄﻟﺔ ﺑﺤﺎﻟﻬﺎ ﺃﻱ‪ :‬ﻭﻟﻢ ﻳﺘﺬﻛﺮ(( ﻳﻔﻴﺪ ﺃﻧﻪ ﺇﻥ ﺗﺬﻛﺮ ﻭﺟﺐ ﻋﻨﺪ "ﺃﺑﻲ ﻳﻮﺳﻒ" ﺃﻳﻀﺎً‪،‬‬
‫ﻭﺍﻟﻔﺮﻕ "ﻷﺑﻲ ﻳﻮﺳﻒ" ﺑﻴﻦ ﺗﺬﻛﺮ ﺍﻻﺣﺘﻼﻡ ﻭﻋﺪﻣﻪ ﺃﻧﻪ ﺇﺫﺍ ﺗﺬﻛﺮ ﺍﻻﺣﺘﻼﻡ ﻳﺘ ﺮﺟﺢ ﻛﻮﻧ ﻪ‬
‫ﻣﻨﻴﺎً؛ ﻟﻜﻮﻥ ﺍﻻﺣﺘﻼﻡ ﺳﺒﺐ ﺧﺮﻭﺟﻪ‪.‬‬
‫ﻗﻠ ﺖ‪ :‬ﻧﻘ ﻞ ﺍﻟﻔ ﺮﻕ ﻭﻭﺟﻬ ﻪ ﻋ ﻦ » ﻣﺒ ﺴﻮﻁ)‪ (٢‬ﺧ ﻮﺍﻫﺮ ﺯﺍﺩﻩ)‪ ،(٤)«(٣‬ﻭ»ﺍﻟﻤﺤ ﻴﻂ«‬
‫ﻭ»ﺍﻟﺨﺎﻧﻴﺔ«)‪،(٥‬‬
‫ﺿ ﺄَ‬ ‫‪ =٢٥٠‬ﺍﻟﺛﱠﺎ ِﻟﺛَﺔُ‪َ :‬ﻭ َﺟ َﺩ ﻓَ ﺄ ْ َﺭﺓ ً َﻣ ِﻳّﺗ َ ﺔً َﻭﻟَ ْﻡ ﻳَ ْﺩ ِﺭ َﻣﺗ َ ﻰ َﻭﻗَﻌَ ْ‬
‫ﺕ َﻭ َﻛ ﺎﻥَ ﻗَ ْﺩ ﺗ َ َﻭ ﱠ‬
‫ﺻ ًﻼ َﻣ َﻊ ﺍﻟ ﱠ‬
‫ﺷ ِّﻙ‪.‬‬ ‫ﻋﻠَ ْﻳ ِﻪ ُﻣﻔَ ﱠ‬ ‫ﻋﺎ َﺩ ِﺓ َ‬ ‫ﻭﺏ ْ ِ‬
‫ﺍﻹ َ‬ ‫ِﻣ ْﻧ َﻬﺎ‪ ،‬ﻗَﺩ ْﱠﻣﻧَﺎ ُﻭ ُﺟ َ‬
‫ﻓﻌﻠ ﻰ ﻫ ﺬﺍ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣ ﻊ ﺗ ﺬﻛﺮ ﺍﻻﺣ ﺘﻼﻡ ﻣﺠﻤ ﻊ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻭﺫﻛ ﺮ ﻓ ﻲ »ﺍﻟﺤ ﺼﺮ«‪،‬‬
‫ﻭ»ﺍﻟﻤﺨﺘﻠﻒ«)‪ ،(٦‬ﻭ»ﺍﻟﻌ ﻮﻥ«)‪ ،(٧‬ﻭ»ﻓﺘ ﺎﻭﻯ ﺍﻟﻌﺘ ﺎﺑﻲ«‪،‬ﻭ»ﺍﻟﻈﻬﻴﺮﻳ ﺔ« ﻻ ﻳﺠ ﺐ ﺍﻟﻐ ﺴﻞ‬
‫ﻋﻨﺪ "ﺃﺑﻲ ﻳﻮﺳﻒ"‪] (٨)/‬ﺗﺬﻛﺮ ﺍﻻﺣﺘﻼﻡ ﺃﻭ ﻟﻢ ﻳﺘﺬﻛﺮ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ ]ﻳﻜﻮﻥ[)‪ (٩‬ﻋﻦ "ﺃﺑﻲ ﻳﻮﺳﻒ" ﺭﻭﺍﻳﺘﺎﻥ[)‪ (١٠‬ﻛﺬﺍ ﺑﺨﻂ "ﺷﻴﺨﻨﺎ"‬
‫ﻣﻌﺰﻳﺎ ً "ﻟﻨﻮﺡ ﺃﻓﻨﺪﻱ" ﻋﻦ "ﺍﻟﺸﻴﺦ ﻗﺎﺳﻢ"‪.‬‬
‫‪  =٢٥٠‬ﺍﻟﺛﱠﺎ ِﻟﺛ َ ﺔُ‪َ :‬ﻭ َﺟ َﺩ ﻓَ ﺄ ْ َﺭﺓ ً)‪ (١١‬ﺍﻟ ﺦ‪.‬ﻭﺟ ﻪ ﺍﻻﺳ ﺘﺜﻨﺎء ﺃﻥ ﻭﺟ ﻮﺏ ﺍﻹﻋ ﺎﺩﺓ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٨٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫)‪(٢‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﺍﻟﻤﺒﺴﻮﻁ‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﺟﻮﻫﺮ ﺯﺍﺩﻩ‪.‬‬
‫)‪»(٤‬ﻣﺒﺴﻮﻁ ﺧﻮﺍﻫﺮ ﺯﺍﺩﻩ«‪ :‬ﻟﻺﻣ ﺎﻡ ﺷ ﻴﺦ ﺍﻹﺳ ﻼﻡ‪ :‬ﷴ ﺑ ﻦ ﺣ ﺴﻴﻦ ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪٤٨٣‬ﻫ ـ‪ ،‬ﻭﻳﻌ ﺮﻑ "ﺍﻟﻤﺒ ﺴﻮﻁ" ﺑﺒﻜ ﺮ ﺧ ﻮﺍﻫﺮ ﺯﺍﺩﻩ ﻭﻳﻘ ﻊ ﻓ ﻲ ﺧﻤ ﺴﺔ ﻋ ﺸﺮ ﻣﺠﻠ ﺪﺍ‪،‬ﻭﻳﻘﺎﻝ ﻟ ﻪ‬
‫ﻣﺒﺴﻮﻁﺎﻥ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٥٨٠/٢‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.١٠٠/٦‬‬
‫)‪(٥‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٤٤/١‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﻔﻲ ﺭﺣﻤﻪ ﷲ ﻓﻲ ﺍﻻﺧﺘﻼﻑ ﺣﻴﺚ ﺃﻟﱠﻒ ﻗﺼﻴﺪﺓ ً‬ ‫ِ‬ ‫)‪(٦‬ﺭﺑﻤﺎ ﻫﺬﺍﻥ ﺍﻟﻜﺘﺎﺑﺎﻥ ﻫﻤﺎ ﺷﺮﺡ ﻗﺼﻴﺪﺓ‬
‫ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤ ﺬﻫﺐ ﺍﻟﺤﻨﻔ ﻲ ﺭﺗﺒﻬ ﺎ ﻋﻠ ﻰ ﻋ ﺸﺮﺓ ﺃﺑ ﻮﺍﺏ ﻭﻋ ﺪﺩ ﺃﺑﻴﺎﺗﻬ ﺎ‪./٢٩٦٦/‬ﻭﻟﻬ ﺎ‬
‫ﺷﺮﻭﺡ ﻣﻨﻬ ﺎ »ﺣ ﺼﺮ ﺍﻟﻤ ﺴﺎﺋﻞ ﻭﻗ ﺼﺮ ﺍﻟ ﺪﻻﺋﻞ«ﻟﻌ ﻼء ﺍﻟ ﺪﻳﻦ ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ‪ .‬ﻭ»ﺍﻟﻤﺨﺘﻠ ﻒ« ﺃﻳ ﻀﺎ ً‬
‫ﻟ ﻪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨٦٧/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ ﺍﻟﺒﻐ ﺪﺍﺩﻱ‬
‫‪.٩٢/٢‬‬
‫)‪»(٧‬ﺍﻟﻌﻮﻥ«‪:‬ﻟﻢ ﺃﺟﺪﻩ ؟‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٥٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(١٠‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١١‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ) -‬ﻭﺟ ﺪ ﻓ ﺄﺭﺓ ﻣﻴﺘ ﺔ ﻓ ﻲ ﺑﺌ ﺮ ﻭﻟ ﻢ ﻳ ﺪﺭ ﻣﺘ ﻰ ﻭﻗﻌ ﺖ (‪ -‬ﻓﻴﻤ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ﺑﺤ ﺚ‬
‫ﺷ ْﻴﺌًﺎ ﺃ َ ْﻡ َﻻ ﻓَ ْﺎﻷ َ ْ‬
‫ﺻ ُﻞ ﺃَﻧﱠﻪُ ﻟَ ْﻢ ﻳَ ْﻔﻌَ ْﻞ«ﺹ ‪./ ٢٨٦- ٢٨٤/‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﺮﻋﻴﺔ ]‪َ » :[٣‬ﻣ ْﻦ ﺷ ﱠَﻚ ﻫ َْﻞ ﻓَﻌَ َﻞ َ‬

‫‪٣٥١‬‬
‫ﺧﻼﻑ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻫ ﺬﺍ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺬﻫﺐ "ﺍﻹﻣ ﺎﻡ" ﺍﻟﻘﺎﺋ ﻞ ﺑﺎﻻﺳ ﺘﺜﻨﺎء)‪ ،(١‬ﻭﺃﻣ ﺎ‬
‫ﻋﻠﻰ‪ (٢)/‬ﻣﺬﻫﺐ‬
‫ﺷ ﱠﻙ َﻫ ْﻝ َﻛﺑﱠ َﺭ ِﻟ ِﻼ ْﻓﺗِﺗ َ ﺎﺡِ‪ ،‬ﺃ َ ْﻭ َﻻ‪ ،‬ﺃ َ ْﻭ ﺃ َ ْﺣ َﺩ َ‬
‫ﺙ‬ ‫ﺍﻟﺭﺍﺑِﻌَﺔُ‪ :‬ﻗَﺩ ْﱠﻣﻧَﺎ ﺃَﻧﱠﻪُ ﻟَ ْﻭ َ‬
‫‪ =٢٥١‬ﱠ‬
‫ﺽ ﻟَﻪُ ﺍ ْﺳﺗ َ ْﻘﺑَ َﻝ‪.‬‬‫ﻋ َﺭ َ‬ ‫ﺳﻪُ‪ ،‬ﺃ َ ْﻭ َﻻ َﻭ َﻛﺎﻥَ ﺃ َ ﱠﻭ َﻝ َﻣﺎ َ‬ ‫ْ‬
‫ﺳ َﺢ َﺭﺃ َ‬ ‫ﺃ َ ْﻭ َﻻ‪ ،‬ﺃ َ ْﻭ َﻣ َ‬
‫ﺿ ﻊٍ ﺃ َ َ‬
‫ﺻ ﺎﺑَﺗْﻪُ‪،‬‬ ‫ﻱ َﻣ ْﻭ ِ‬ ‫ﺳﺔٌ َﻭ َﻻ ﻳَ ْﺩ ِﺭﻱ ﺃ َ ﱠ‬ ‫ﺕ ﺛ َ ْﻭﺑَﻪُ ﻧَ َﺟﺎ َ‬ ‫ﺳﺔُ‪ :‬ﺃ َ َ‬
‫ﺻﺎﺑَ ْ‬ ‫َﺎﻣ َ‬‫‪ْ =٢٥٢‬ﺍﻟﺧ ِ‬
‫ﻑ‪.‬‬‫ﺍﻟﻅ ِﻬﻳ ِﺭﻳﱠ ِﺔ َﻣ َﻊ َﻣﺎ ﻓِﻳ ِﻪ ِﻣ ْﻥ ِﺍﻻ ْﺧﺗِ َﻼ ِ‬ ‫ﻋ ْﻥ ﱠ‬ ‫ﻋﻠَﻰ َﻣﺎ ﻗَﺩ ْﱠﻣﻧَﺎ َ‬ ‫ﺳ َﻝ ْﺍﻟ ُﻛ ﱠﻝ َ‬ ‫َ‬
‫ﻏ َ‬
‫"ﺍﻟﺼﺎﺣﺒﻴﻦ" ﺍﻟﻘﺎﺋﻠﻴﻦ ]ﺑﺄﻧﻪ ﺇﻧﻤﺎ ﻳﺤﻜ ﻢ ﺑﺎﻟﻨﺠﺎﺳ ﺔ ﻣ ﻦ ﻭﻗ ﺖ ﻭﺟ ﻮﺩ ﺍﻟﻔ ﺄﺭﺓ ﻓﻘ ﻂ ﻓ ﻼ‬
‫ﺐ ﺍﻹﻋﺎﺩﺓ)‪.(٣‬‬
‫ﺗﺠ ُ‬
‫ِ‬
‫ْ )‪(٤‬‬
‫ﺍﻟﺭﺍ ِﺑﻌَﺔُ‪ :‬ﻗَ ﺩ ْﱠﻣﻧَﺎ ﺇﻟ ﻰ ‪ ‬ﺍ ْ‬
‫ﺳ ﺗَﻘﺑَ َﻝ ‪ .‬ﻭﺟ ﻪ ﺍﻻﺳ ﺘﺜﻨﺎء ﻅ ﺎﻫﺮ؛‬ ‫‪  =٢٥١‬ﱠ‬
‫ﻷﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﻣﺎ ﺃﺩﺍﻩ ﻓﺎﻟﻘﻮﻝ[)‪ (٥‬ﺑﺄﻧﻪ ﻳﺴﺘﻘﺒﻞ ﻷﺟﻞ ﺍﻟﺸﻚ ﺧﺮﻭﺝ ﻋ ﻦ‬
‫ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫ﺳﺔُ ﺍﻟ ﺦ‪.‬ﻭﺟ ﻪ ﺍﻻﺳ ﺘﺜﻨﺎء ّ‬ ‫‪ْ  =٢٥٢‬ﺍﻟﺧ ِ‬
‫)‪(٦‬‬
‫ﺃﻥ ﺍﻟﻘﺎﻋ ﺪﺓ ﺗﻘﺘ ﻀﻲ ﻋ ﺪﻡ‪ /‬ﻟ ﺰﻭﻡ‬ ‫َﺎﻣ َ‬
‫ﻏ ﺴﻞ ]ﻛ ﻞ[)‪ (٧‬ﺍﻟﺜ ﻮﺏ)‪(٨‬؛ ﻟﻜ ﻮﻥ ﺍﻟﻄﻬ ﺎﺭﺓ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻤ ﺎ ﻋ ﺪﺍ ﺍﻟﻤﻮﺿ ﻊ ﺍﻟﻤﺘ ﻨﺠﺲ ﻣﻨ ﻪ‬
‫ﻣﺘﻴﻘﻨﺔ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﻠﺰﻭﻡ ﻏﺴﻠﻪ ﻛﻠ ﻪ ﻟﺤ ﺼﻮﻝ ﺍﻟ ﺸﻚ ﻓ ﻲ ﺗﻌﻴ ﻴﻦ ﺍﻟﻄ ﺮﻑ ﺍﻟﻤﺘ ﻨﺠﺲ ﺧ ﺮﻭﺝ‬
‫ﻋﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫ﺻ ِﺭ ِﻩ‪ ،‬ﺛ ُ ﱠﻡ َﻭ َﺟ َﺩﻩُ َﻣ ِﻳّﺗ ً ﺎ َﻭ َﻻ‬
‫ﻋ ْﻥ ﺑَ َ‬ ‫ﱠﺏ َ‬ ‫ﺻ ْﻳﺩًﺍ ﻓَ َﺟ َﺭ َﺣﻪُ‪ ،‬ﺛ ُ ﱠﻡ ﺗَﻐَﻳ َ‬ ‫ﺳﺔُ‪َ :‬ﺭ َﻣﻰ َ‬ ‫ﺳﺎ ِﺩ َ‬ ‫ﺍﻟ ﱠ‬
‫ﻁ ِﻓﻲ " ْﺍﻟ َﻛ ْﻧ ِﺯ " ِﻟ ُﺣ ْﺭ َﻣ ِﺗ ِﻪ ﺃ َ ْﻥ‬‫ﺷ ِّﻙ ﻟَ ِﻛ ْﻥ ﺷ ََﺭ َ‬ ‫ﺏ َﻣ ْﻭ ِﺗ ِﻪ ﻳَ ْﺣ ُﺭ ُﻡ َﻣ َﻊ ُﻭ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬ ‫ﺳﺑَ َ‬ ‫ﻳَ ْﺩ ِﺭﻱ َ‬
‫ﺻ ِﺭ ِﻩ‪َ ،‬ﻭﺇِﻟَ ْﻳ ِﻪ ﻳُ ِﺷ ُ‬
‫ﻳﺭ‬ ‫ﻋ ْﻥ ﺑَ َ‬ ‫ﺍﺭﻯ َ‬ ‫ﺎﻥ" ﺃ َ ْﻥ ﻳَﺗ َ َﻭ َ‬
‫ﺎﺿﻲ َﺧ ْ‬ ‫ﻁ "ﻗَ ِ‬ ‫ﻁﻠَﺑِ ِﻪ‪َ ،‬ﻭﺷ ََﺭ َ‬ ‫ﻋ ْﻥ َ‬ ‫ﻳَ ْﻘﻌُ َﺩ َ‬
‫َﻣﺎ ﻓِﻲ " ْﺍﻟ ِﻬ َﺩﺍﻳَ ِﺔ"‪َ ،‬ﻭ ْﺍﻟ ُﻣ ْﻌﺗ َ َﻣ ُﺩ ْﺍﻷ َ ﱠﻭ ُﻝ‪.‬‬

‫)‪(١‬ﺍﻻﺳﺘﻨﺎﺩ ﻓﻲ )ﺃ(‪.‬‬
‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺤﻤﻮﻱ‪ )):‬ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﺇﻋﺎﺩﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻠﻰ ﻣﻦ ﺗﻮﺿﺄ ﻣﻨﻬ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﻣﻨﺘﻔﺨ ﺔ ﻭﺇﻻ‬
‫ﻓﻤﺬ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺍﺣﺘﻴﺎﻁﺎً‪ ،‬ﻭﻗﺎﻻ‪ :‬ﻳﺤﻜﻢ ﺑﻨﺠﺎﺳ ﺘﻬﺎ ﻣ ﻦ ﻭﻗ ﺖ ﺍﻟﻌﻠ ﻢ ﺑﻬ ﺎ ﻣﻄﻠﻘ ﺎ ً ﻭﻫ ﻮ ﺍﻟﻘﻴ ﺎﺱ‪ ،‬ﻭﻗﻮﻟ ﻪ‪:‬‬
‫ﺍﺳﺘﺤ ﺴﺎﻥ ﻭﺇﺫﺍ ﻋﻠ ﻢ ﻭﻗ ﺖ ﺍﻟﻮﻗ ﻮﻉ ﻓﻤ ﻦ ﻭﻗﺘ ﻪ((‪ .‬ﻏﻤ ﺰ ﻋﻴ ﻮﻥ ﺍﻟﺒ ﺼﺎﺋﺮ ﻋﻠ ﻰ ﻣﺤﺎﺳ ﻦ ﺍﻷﺷ ﺒﺎﻩ‬
‫ﻭﺍﻟﻨﻈ ﺎﺋﺮ ‪.٢١٠/١‬ﻭﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ ‪ ،٥٩/١‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ‬
‫ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٣٠/١‬ﻭﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،١٩/١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،١٠٦/١‬ﻭ ﺍﻟﺒﺤ ﺮ‬
‫ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠ ﻴﻢ ‪ ،١٣٠/١‬ﻭ ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪.٢١٨/١‬‬
‫ْ‬ ‫َ‬ ‫َ‬
‫ﺙ ﺃ ْﻭ َﻻ‪ ،‬ﺃ ْﻭ َﻣ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َﺎﺡ‪ ،‬ﺃ ْﻭ َﻻ‪ ،‬ﺃ ْﻭ ﺃﺣْ ﺪَ َ‬ ‫ْ‬
‫ﺳﻪُ‪،‬‬
‫ﺴ َﺢ َﺭﺃ َ‬ ‫)‪(٤‬ﺃﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ ﻟﻬﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ -‬ﻫ َْﻞ َﻛﺒ َﱠﺮ ِﻟ ِﻼﻓﺘِﺘ ِ‬
‫ﺃ َ ْﻭ َﻻ‪ -‬ﻣﻊ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﺍﻟﺒﻨﺎء ﻋﻠﻰ ﻣﺎ ﺃﺩﺍﻩ‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٣٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٨‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪) -‬ﺍﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ﺑﻌﻀﻪ ﻣ ﻊ ﻭﻗ ﻮﻉ ﺍﻻﺷ ﺘﺒﺎﻩ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺃﺟﺰﺍﺋ ﻪ (‪ -‬ﻓﻴﻤ ﺎ ﺳ ﺒﻖ‬
‫ﺸ ِّﻚ« ﺹ ‪./ ١٣٥/‬‬ ‫ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺘﻔﺮﻋﺔ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ » ْﺍﻟﻴَ ِﻘ ُ‬
‫ﻴﻦ َﻻ ﻳَ ُﺰﻭ ُﻝ ِﺑﺎﻟ ﱠ‬

‫‪٣٥٢‬‬
‫ﻋﻠَ ﻰ ﻓَ ْﻭ ِﺭ َﻫ ﺎ ْﺍﻟ َﻣ ﺎ َء‬ ‫ﺕ َ‬‫ﺷ ِﺭﺑَ ْ‬ ‫ﺇﻥ َ‬ ‫ﺳﺎ ِﺑﻌَﺔُ‪ :‬ﻟَ ْﻭ ﺃ َ َﻛﻠَ ﺕ ْﺍﻟ ِﻬ ﱠﺭﺓ ُ ﻓَ ﺄ ْ َﺭﺓ ً ﻗَ ﺎﻟُﻭﺍ‪ْ :‬‬ ‫ﺍﻟ ﱠ‬
‫ﻋﺔً‪ ،‬ﺛ ُ ﱠﻡ‬ ‫ﺳﺎ َ‬‫ﺕ َ‬ ‫ﺏ ْﺍﻟ َﻣ ﺎ َء َ‬
‫ﻋﻠَ ﻰ ﻓَ ْﻭ ِﺭ ِﻩ َﻭﻟَ ْﻭ َﻣ َﻛﺛ َ ْ‬ ‫ﺷ ِﺭ َ‬ ‫ﺏ ْﺍﻟﺧ َْﻣ ِﺭ ﺇﺫَﺍ َ‬ ‫َﺎﺭ ِ‬‫ﺱ َﻛ ﺷ ِ‬ ‫ﻳَﺗ َ ﻧَ ﱠﺟ ُ‬
‫ﻏ ْﺳ ِﻠ َﻬﺎ ﻓَ َﻣ َﻬﺎ ﺑِﻠُﻌَﺎﺑِ َﻬ ﺎ‪،‬‬‫ﺱ ِﻋ ْﻧ َﺩ "ﺃَﺑِﻲ َﺣﻧِﻳﻔَﺔَ ﺭﺣﻣﻪ ﷲ" ِﻻ ْﺣﺗِ َﻣﺎ ِﻝ َ‬ ‫ﺕ َﻻ ﻳَﺗَﻧَ ﱠﺟ ُ‬ ‫ﺷ َِﺭﺑَ ْ‬
‫ﺻ ِﻠ ِﻪ ِﻣ ْﻥ ﺃَﻧﱠ َﻬ ﺎ َﻻ ﺗ َ ُﺯﻭ ُﻝ ﱠﺇﻻ‬ ‫ﻋﻠَ ﻰ ﺃ َ ْ‬‫ﺱ ِﺑﻧَ ﺎ ًء َ‬ ‫َﻭ ِﻋ ْﻧ َﺩ " ُﻣ َﺣ ﱠﻣ ٍﺩ" ﺭﺣﻣ ﻪ ﷲ ﻳَﺗ َ ﻧَ ﱠﺟ ُ‬
‫ﻖ َﻛ ْﺎﻟ ُﺣ ْﻛ ِﻣﻳﱠ ِﺔ‪:‬‬ ‫ِﺑ ْﺎﻟ ُﻣ ْ‬
‫ﻁﻠَ ِ‬
‫ﻫ ﺬﺍ ﻣﺤ ﺼﻞ ﻣ ﺎ ﺃﺷ ﺎﺭ ﺇﻟﻴ ﻪ "ﺍﻟﻤ ﺼﻨﻒ" ﻣ ﻦ ﺃﻥ ﻓ ﻲ ﻏ ﺴﻠﻪ ﻛﻠ ﻪ ﻋﻤ ﻼً ﺑﻤﻘﺘ ﻀﻰ‬
‫ﺍﻟﺸﻚ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ ﻳﻌﻠﻢ ﻣﻤ ﺎ ﻋﻠﻘﻨ ﺎﻩ ﻋﻠ ﻰ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪ (١‬ﻭﻧ ﺼﻪ‪)) :‬ﻭﻣﻤ ﺎ ﻳ ﺮﺩ ﻧﻘ ﻀﺎ ً‬
‫ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺎ ﻟﻮ ﺗﻴﻘﻦ ﻧﺠﺎﺳﺔ ﻁﺮﻑ ﻣﻦ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺟﻬﻞ ﻣﺤﻠﻬﺎ ﺣﻴﺚ ﻳﻄﻬﺮ ﺑﻐ ﺴﻞ ﺃﻱ‬
‫ﻁﺮﻑ ﻣﻨﻪ ]ﻟﻜﻦ[)‪ (٢‬ﻗﺎﻝ "ﺷﻴﺨﻨﺎ"‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﻄﻬﺮ ﺇﻻ ﺑﻐﺴﻠﻪ ﻛﻠﻪ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻓﺄﺷ ﺎﺭ ﺑﺎﻟﺘ ﺼﺤﻴﺢ ﺍﻟ ﺬﻱ ﺫﻛ ﺮﻩ ﺇﻟ ﻰ ﺃﻥ ﻓ ﻲ ﻏ ﺴﻠﻪ ﻛﻠ ﻪ ﻋﻤ ﻼً ﺑ ﺎﻟﻴﻘﻴﻦ‪ ،‬ﻓﻬ ﻲ ﻓ ﻲ‬
‫ﺍﻟﺤﻘﻴﻘﺔ ﻣﻦ ﺃﻓﺮﺍﺩ)‪ (٣‬ﺍﻟﻘﺎﻋﺪﺓ‪ (٤)/‬ﻻ ﻣﻤﺎ ﺧﺮﺝ ﻋﻨﻬﺎ‪.‬‬
‫‪َ ‬ﻭ ْﺍﻟ ُﻣ ْﻌﺗ َ َﻣ ُﺩ ْﺍﻷ َ ﱠﻭ ُﻝ‪ .‬ﺃﻱ‪ :‬ﺃﻧ ﻪ ﺇﺫﺍ ﻟ ﻢ ﻳﻘﻌ ﺪ ﻋ ﻦ ﻁﻠﺒ ﻪ)‪ (٥‬ﻳﺤ ﻞ ﺑ ﺸﺮﻁ ﺃﻥ ﻻ‬
‫ﻳﻮﺟﺪ ﺑﻪ‬
‫‪.........................................................................................‬‬
‫ﺟﺮﺍﺣﺔ ﺳﻮﻯ ﺟﺮﺍﺣﺔ ﺳﻬﻤﻪ)‪" .(٦‬ﺯﻳﻠﻌﻲ")‪.(١‬‬

‫)‪(١‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٢٤/١‬‬

‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﺃﻓﺮﺍﺩﻫﺎ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٩٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻫﺬﺍ ﺷﺮﻁ »ﺍﻟﻜﻨﺰ« ﻓﻲ ﺣﻞ ﻫﺬﺍ ﺍﻟﺼﻴﺪ ﺇﺫﺍ ﻟﻢ ﻳﻘﻌﺪ ﻋﻦ ﻁﻠﺒﻪ‪.‬‬
‫)‪(٦‬ﺍﺷﺘﺮﻁ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺍﻟﻤﺼﻴﺪ‪ :‬ﺃﻥ ﻻ ﻳﻐﻴﺐ ﻋﻦ ﺍﻟﺼﺎﺋﺪ ﻣﺪﺓ ﻁﻮﻳﻠﺔ ﻭﻫ ﻮ ﻗﺎﻋ ﺪ ﻋ ﻦ ﻁﻠﺒ ﻪ‪،‬‬
‫ﻓﺈﻥ ﺗﻮﺍﺭﻯ ﺍﻟﺼﻴﺪ ﻋﻨﻪ‪ ،‬ﻭﻗﻌﺪ ﻋﻦ ﻁﻠﺒﻪ ﻟﻢ ﻳﺆﻛﻞ ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺘﻮﺍﺭ‪ ،‬ﺃﻭ ﺗﻮﺍﺭﻯ ﻭﻟﻢ ﻳﻘﻌﺪ ﻋﻦ ﻁﻠﺒ ﻪ‬
‫ﺃﻛ ﻞ‪ ،‬ﻭﻫ ﺬﺍ ﻣﺤ ﻞ ﺍﺗﻔ ﺎﻕ ﺑ ﻴﻦ ﺍﻟﻔﻘﻬ ﺎء‪ ،‬ﻓ ﻲ ﺍﻟﺠﻤﻠ ﺔ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔ ﺖ ﻋﺒ ﺎﺭﺍﺗﻬﻢ ﻭﺁﺭﺍﺅﻫ ﻢ ﻓ ﻲ ﺑﻌ ﺾ‬
‫ﺍﻟﻔﺮﻭﻉ‪ .‬ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﺷﺘﺮﺍﻁ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻫﻮ ﺣ ﺼﻮﻝ ﺍﻟﺘ ﻴﻘﻦ ﺃﻭ ﺍﻟﻈ ﻦ‪ ،‬ﺃﻱ ﺍﻻﻋﺘﻘ ﺎﺩ ﺍﻟ ﺮﺍﺟﺢ‪،‬‬
‫ﺑﺄﻥ ﻣﺎ ﻭﺟ ﺪﻩ ﻗﺒ ﻞ ﺍﻟﻐﻴ ﺎﺏ‪ ،‬ﺃﻭ ﺑﻌ ﺪﻩ ﻣ ﻊ ﺍﺳ ﺘﻤﺮﺍﺭ ﺍﻟﻄﻠ ﺐ ﻫ ﻮ ﺻ ﻴﺪﻩ‪ ،‬ﻭﻣ ﺎ ﺃﺭﺳ ﻠﻪ ﻣ ﻦ ﺍﻟ ﺴﻬﻢ ﺃﻭ‬
‫ﺍﻟﻜﻠﺐ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻣﻦ ﺍﻵﻟﺔ ﻫﻮ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ ﻭﺃﻣﺎﺗﻪ ﺩﻭﻥ ﻏﻴﺮﻩ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺻﻴﺪﻩ‪ ،‬ﻫﻞ ﻫﻮ ﺃﻭ ﻏﻴﺮﻩ ؟ ﺃﻭ ﺷﻚ ﻓﻲ ﺍﻵﻟﺔ ﺍﻟﺘﻲ ﺃﺭﺳﻠﻬﺎ ﻫﻞ ﻫﻲ ﻗﺘﻠﺘﻪ ؟ ﺃﻭ ﻏﻴﺮﻫ ﺎ‬
‫ﻓﻼ ﻳﺆﻛﻞ‪.‬‬
‫ﻭﻗﺪ ﻓﺮﻉ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻓﺮﻭﻋﺎ ً ﻣﻨﻬﺎ‪ :‬ﺇﻥ ﺃﺭﺳﻞ ﺳﻬﻤﺎ ﺃﻭ ﻛﻠﺒﺎ ﺇﻟﻰ ﺍﻟﺼﻴﺪ ﻭﻏﺎﺏ ﻋﻨﻪ‪،‬‬
‫ﻓﻘﻌﺪ ﻋﻦ ﻁﻠﺒﻪ ﻏﻴﺮ ﻣﺘﺤﺎﻣﻞ ﻋﻠﻰ ﺍﻟﻤﺸﻲ‪ ،‬ﺛﻢ ﻭﺟﺪﻩ ﻣﻴﺘﺎ ً ﻻ ﻳﺤﻞ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺟﺮﺣ ﻪ ﺑ ﺴﻬﻤﻪ ﻳﻘﻴﻨ ﺎً‪،‬‬
‫ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﺤﻨﻔﻴﺔ‪ .‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﻴﺪ ﺍﻟﻘﻌ ﻮﺩ ﻋ ﻦ ﺍﻟﻄﻠ ﺐ‪ ،‬ﻓﻘ ﺪ ﻧ ﺺ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‬
‫ﻋﻠ ﻰ ﺃﻧ ﻪ‪ :‬ﻟ ﻮ ﻏ ﺎﺏ ﻋﻨ ﻪ ﺍﻟﻜﻠ ﺐ ﻭﺍﻟ ﺼﻴﺪ ﻗﺒ ﻞ ﺃﻥ ﻳﺠﺮﺣ ﻪ ﺍﻟﻜﻠ ﺐ‪ ،‬ﺛ ﻢ ﻭﺟ ﺪﻩ ﻣﻴﺘ ﺎ ً ﺣ ﺮﻡ ﻋﻠ ﻰ‬
‫ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﻻﺣﺘﻤ ﺎﻝ ﻣﻮﺗ ﻪ ﺑ ﺴﺒﺐ ﺁﺧ ﺮ‪ ،‬ﻭﻛ ﺬﻟﻚ ﺇﻥ ﺟﺮﺣ ﻪ ﺍﻟﻜﻠ ﺐ‪ ،‬ﺃﻭ ﺃﺻ ﺎﺑﻪ ﺑ ﺴﻬﻢ ﻭﻏ ﺎﺏ‪ ،‬ﺛ ﻢ‬
‫ﻭﺟﺪﻩ ﻣﻴﺘﺎ ً ﺣﺮﻡ ﻓﻲ ﺍﻷﻅﻬﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﻣﻠﻲ‪ :‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ ﺍﻟﻤﻌﺘﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﻛﻞ‪ ،‬ﻭﻗﻴﻞ ﻳﻜﺮﻩ‪ .‬ﺃﻣ ﺎ‬

‫‪٣٥٣‬‬
 ‫‪.........................................................................................‬‬
‫ﻋ ْﻦ‬‫ﺎﺏ َ‬‫ﻏ َ‬ ‫ﺼ ْﻴ ِﺪ ﺇﺫَﺍ َ‬ ‫ﻓ ﺈﻥ ﻗﻠ ﺖ‪ :‬ﺭﻭﻱ ﺃﻧ ﻪ "ﻋﻠﻴ ﻪ ﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ" )) َﻛ ِﺮﻩَ ﺃ َ ْﻛ َﻞ ﺍﻟ ﱠ‬
‫ﺼ ِﺮ ِﻩ(()‪.(٢‬‬
‫ﺑَ َ‬
‫ﻗﻠ ﺖ‪ :‬ﻫ ﻮ ﻣﺤﻤ ﻮﻝ ﻣ ﺎ ﺇﺫﺍ ﻗﻌ ﺪ ﻋ ﻦ ﻁﻠﺒ ﻪ ﺗﻮﻓﻴﻘ ﺎ ً ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ ﻣ ﺎ ﻭﺭﺩ ﻋﻨ ﻪ "ﻋﻠﻴ ﻪ‬
‫َﺎﺏ ﺛ َ َﻼﺛَﺔَ ﺃَﻳﱠ ٍﺎﻡ ﻓﺄ َ ْﺩ َﺭ ْﻛﺗ ﻪ ﻓَ ُﻛ ْﻠ ﻪُ َﻣ ﺎ‬
‫ﺳ ْﻬ َﻣﻙ ﻓَﻐ َ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ" ﻣﻦ ﻗﻭﻟﻪ‪ } :‬ﺇﺫَﺍ َﺭ َﻣﻳْﺕ َ‬
‫ﻟَ ْﻡ ﻳُ ْﻧﺗِ ْﻥ{)‪ (٣‬ﻛﻤﺎ‪ (٤)/‬ﻓﻲ "ﺍﻟﺰﻳﻠﻌﻲ")‪ (٥‬ﻭﻛﻤﺎ ﻳﺤﻤﻞ ﺃﻛﻠﻪ ﺣﻴﺚ ﻟﻢ ﻳﻘﻌ ﺪ ﻋ ﻦ ﻁﻠﺒ ﻪ‪ ،‬ﻓﻜ ﺬﺍ‬
‫)‪(٧‬‬
‫ﻱ")‪ (٦‬ﻋﻦ » ﱠ‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ «‪.‬‬ ‫ﻟﻮ ﺃﻣﺮ ﻏﻴﺮﻩ ﺑﺎﻟﻄﻠﺐ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫ﺍﻟﺒﻨﺪﻗ ﺔ‪ :‬ﺇﺫﺍ ﻛ ﺎﻥ ﻟﻬ ﺎ ﺣ ﺪ ﻳﺠ ﺮﺡ ﻳﺆﻛ ﻞ ﻛ ﺬﺍ ﻓ ﻲ »ﺍﻟﺠ ﻮﻫﺮﺓ«)‪ (٨‬ﻭﻗ ﺎﻝ "ﻗﺎﺿ ﻲ‬
‫ﺧﺎﻥ")‪)) :(٩‬ﻻ‬
‫‪.........................................................................................‬‬

‫ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻘﺪ ﻧﺼﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺭﻣﻰ ﺻﻴﺪﺍً‪ ،‬ﻭﻟﻮ ﻟﻴﻼً‪ ،‬ﻓﺠﺮﺣﻪ ﻭﻟ ﻮ ﺟﺮﺣ ﺎ ً ﻏﻴ ﺮ ﻣ ﺴﺮﻉ ﺑ ﻪ ﺇﻟ ﻰ‬
‫ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻐﺎﺏ ﻋﻦ ﻋﻴﻨﻪ‪ ،‬ﺛﻢ ﻭﺟﺪﻩ ﻣﻴﺘﺎً‪ ،‬ﺑﻌﺪ ﻣﻮﺗﻪ ﺍﻟﺬﻱ ﺭﻣﺎﻩ ﻓﻴﻪ ﻭﺳﻬﻤﻪ ﻓﻘﻂ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﺛﺮ ﺍﻟ ﺴﻬﻢ‬
‫ﻭﻻ ﺃﺛﺮ ﺑﻪ ﻏﻴﺮﻩ ﺣﻞ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻋ ﻦ ﺃﺣﻤ ﺪ‪ .‬ﻭﻋﻨ ﻪ ﺇﻥ ﻏ ﺎﺏ ﻧﻬ ﺎﺭﺍ ً‬
‫ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﻟﻴﻼً ﻟﻢ ﻳﺄﻛﻠﻪ‪ ،‬ﻭﻋﻦ ﺃﺣﻤﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﻏﺎﺏ ﻣﺪﺓ ﻁﻮﻳﻠﺔ ﻟ ﻢ ﻳ ﺒﺢ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻳﺴﻴﺮﺓ ﺃﺑﻴﺢ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﻏﺎﺏ ﻳﻮﻣﺎ ً ؟ ﻗ ﺎﻝ‪ :‬ﻳ ﻮﻡ ﻛﺜﻴ ﺮ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ‬
‫ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٥٨/٦‬ﺍﻟﺠ ﻮﻫﺮﺓ ﺍﻟﻨﻴ ﺮﺓ ﻟﻠﻌﺒ ﺎﺩﻱ ‪ ،١٧٩/٢‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ‬
‫‪ ،١٢٧/١٠‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ٥٣٢/١‬ﻭ‪ ،٥٣٣‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ‬
‫‪ ،١٢٣/٣‬ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،١٣٧/٩‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ‬
‫ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٥٧٧/١‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٣٠٢/٩‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٤٢٥/١٠‬‬
‫)‪(١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٥٨/٦‬‬
‫ﺍﻟﺮ ِﺍﻣ ﻲ َﻭﻗَ ﺎ َﻝ ﻟَﻌَ ﱠﻞ َﻫ َﻮﺍ ﱠﻡ‬
‫ﻋ ْﻦ ﱠ‬
‫ﺎﺏ َ‬‫ﻏ َ‬‫ﺼ ْﻴ ِﺪ ﺇﺫَﺍ َ‬‫)‪(٢‬ﺍﻟﺤﺪﻳﺚ‪ }:‬ﺃَﻧﱠ ﻪُ ﻋﻠﻴ ﻪ ﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ َﻛ ِﺮﻩَ ﺃ َ ْﻛ َﻞ ﺍﻟ ﱠ‬
‫ﺽ ﻗَﺘَﻠَﺘْ ﻪُ {ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧ ﻲ ﻓ ﻲ ﺍﻟﻜﺒ ﺮﻯ)‪ ،(١٥٨١٧‬ﻭﺍﻟﺒﻴﻬﻘ ﻲ )‪ (١٨٦٧٩‬ﻓ ﻲ ﺍﻟ ﺼﻴﺪ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫ﻭﺍﻟﺬﺑﺎﺋﺢ ﺑﺎﺏ‪ :‬ﺍﻹﺭﺳﺎﻝ ﻋﻠﻰ ﺍﻟﺼﻴﺪ ﻳﺘﻮﺍﺭﻯ ﻋﻨﻚ ﺛﻢ ﺗﺠﺪﻩ ﻣﻘﺘﻮﻻً‪.‬‬
‫ﺎﺏ ﺛ َ َﻼﺛ َ ﺔَ ﺃَﻳﱠ ٍﺎﻡ َﻭﺃَﺩ َْﺭ ْﻛﺘ ﻪ ﻓَ ُﻜ ْﻠ ﻪُ َﻣ ﺎ ﻟَ ْﻢ ﻳُ ْﻨ ﺘِ ْﻦ {ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﻣ ﺴﻠﻢ‬ ‫)‪(٣‬ﺍﻟﺤ ﺪﻳﺚ‪ } :‬ﺇﺫَﺍ َﺭ َﻣ ْﻴ ﺖ َ‬
‫ﺳ ْﻬ َﻤﻚ ﻓَﻐَ َ‬
‫)‪(٣٥٦٨‬ﻓﻲ ﺍﻟﺼﻴﺪ ﺑﺎﺏ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻪ ﺍﻟﺼﻴﺪ ﺛﻢ ﻭﺟ ﺪﻩ‪ ،‬ﻭﺃﺑ ﻮ ﺩﺍﻭﺩ )‪ (٢٤٢٠٧‬ﻓ ﻲ ﺍﻟ ﺼﻴﺪ ﺑ ﺎﺏ‬
‫ﻓﻲ ﺍﺗﺒﺎﻉ ﺍﻟﺼﻴﺪ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٥١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٨٥/٦‬‬
‫)‪(٦‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٤٣٠/٣‬‬
‫)‪(٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ٢٩٦/٦‬ﻭ‪ )٣٠٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬
‫)‪(٨‬ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ ﻟﻠﻌﺒﺎﺩﻱ ‪.١٧٩/٢‬‬
‫)‪(٩‬ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ‪ ٣٦٠/٣‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ‪.‬‬

‫‪٣٥٤‬‬
‫ﻳﺤﻞ ﺻ ﻴﺪ ﺍﻟﺒﻨﺪﻗ ﺔ)‪ (١‬ﻭﺍﻟﺤﺠ ﺮ ﻭﺍﻟﻤﻌ ﺮﺍﺽ)‪ (٢‬ﻭﺍﻟﻌ ﺼﺎ ﻭﺍﻥ ﺟ ﺮﺡ ﺇﻻ ﺃﻥ ﻳﻜ ﻮﻥ ﺷ ﻲء‬
‫ﻣﻦ ﺫﻟﻚ ﻗﺪ‬
‫‪.........................................................................................‬‬
‫ﺣﺪﺩﻭﻩ)‪ (٣‬ﻭﻁﻮﻟﻮﻩ ﻛﺎﻟﺴﻬﻢ ﻭﺃﻣﻜﻦ ﺇﻥ ﻳﺮﻣﻰ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺧﺰﻗﻪ ﺑﺤﺪﻩ ﺣﻞ ﺃﻛﻠﻪ‪،‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺠﺮﺡ ﺍﻟﺬﻱ ﻳﺪﻕ ﻓﻲ ﺍﻟﺒﺎﻁﻦ ﻭﻻ ﻳﺨﺰﻕ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻓ ﻼ ﻳﺤ ﻞ؛ ﻷﻧ ﻪ ﻻ ﻳﺤ ﺼﻞ ﺑ ﻪ‬
‫)‪(٤‬‬
‫ﺇﻧﻬﺎﺭ ﺍﻟﺪﻡ((‪» .‬ﺷﺮﻧﺒﻼﻟﻴﺔ«‪.‬‬
‫ﻭﺍﻟﺤﺎﺻﻞ‪ :‬ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺑﺎﻟﺜﻘﻞ ﻻ ﻳﺤﻞ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻹﺩﻣﺎء ﻛﻤﺎ ﺃﺷ ﺎﺭ ﺇﻟﻴ ﻪ ﻓ ﻲ‬
‫»ﺍﻟﺪﺭ«)‪،(٥‬ﻭﻫﻮ ﻣﺤﻤﻞ ﻣﺎ ﺃﺟﺎﺏ ﺑﻪ ﺍﻟﺸﻴﺦ "ﺯﻳﻦ")‪ (٦‬ﺣﻴﻦ ﺳﺌﻞ ﻋ ّﻤﻦ ﻳ ﺼﻄﺎﺩ ﺍﻟﻄﻴ ﻮﺭ‬

‫)‪(١‬ﻣﺴﺄﻟﺔ )ﺻﻴﺪ ﺍﻟﺒﻨﺪﻗﺔ(‪ :‬ﻳﻄﻠﻖ ﺍﻟﺒﻨﺪﻕ ﻋﻠ ﻰ ﻣﻌ ﺎﻥ‪ ،‬ﻣﻨﻬ ﺎ‪ :‬ﻣ ﺎ ﻳﺆﻛ ﻞ‪ ،‬ﻭﻣﻨﻬ ﺎ‪ :‬ﻣ ﺎ ﻳ ﺼﻨﻊ ﻣ ﻦ ﻁﻴﻨ ﺔ‬
‫ﻣﺪﻭﺭﺓ ﺃﻭ ﺭﺻﺎﺻﺔ ﻳﺮﻣﻰ ﺑﻬ ﺎ ﺍﻟ ﺼﻴﺪ‪ .‬ﻭﺍﻟﻮﺍﺣ ﺪﺓ‪ :‬ﺑﻨﺪﻗ ﺔ‪ ،‬ﻭﺍﻟﺠﻤ ﻊ‪ :‬ﺑﻨ ﺎﺩﻕ‪ .‬ﻭﺍﻟﻤ ﺮﺍﺩ ﺑ ﻪ ﻫﻨ ﺎ‪ :‬ﻣ ﺎ‬
‫ﻳﺮﻣﻰ ﺑﻪ ﺍﻟﺼﻴﺪ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﺼﻨﻊ ﻣﻦ ﺍﻟﻄﻴﻦ‪ ،‬ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻗﺘﻞ ﺑﺒﻨﺪﻗ ﺔ ﺍﻟﻄ ﻴﻦ ﺍﻟﺜﻘﻴﻠ ﺔ‬
‫ﻻ ﻳﺤﻞ ﺃﻛﻠﻪ؛ ﻷﻧﻬﺎ ﺗﻘﺘﻞ ﺑﺎﻟﺜﻘﻞ ﻻ ﺑﺎﻟﺤﺪ‪.‬ﻭﻫﺬﺍ ﻣﺎﺻﺮﺡ ﺑﻪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻋﻨ ﺪﻣﺎ ﻧﻘ ﻞ ﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ﻧ ﺺ‬
‫ﻗﺎﺿﻲ ﺧﺎﻥ ﻓﻲ ﻓﺘﺎﻭﻳﻪ ﺑﻌﺪﻡ ﺣﻞ ﺻﻴﺪ ﺍﻟﺒﻨﺪﻗﺔ‪ ،‬ﻭﺍﻟﺤﺠﺮ ﻭﺍﻟﻤﻌﺮﺍﺽ‪....‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﻣﺎ ﺻﻴﺪ ﺑﺒﻨﺪﻕ ﺍﻟﻄﻴﻦ؛ ﻷﻧ ﻪ ﻻ ﻳﺠ ﺮﺡ‪ ،‬ﻭﺇﻧﻤ ﺎ ﻳ ﺮﺽ ﻭﻳﻜ ﺴﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺍﻟﻤﻨﻬﺎﺝ‪ :‬ﻓﻠﻮ ﻗﺘﻠﻪ ﺑﻤﺜﻘﻞ‪ ،‬ﺃﻭ ﺛﻘﻞ ﻣﺤﺪﺩ‪ ،‬ﻛﺒﻨﺪﻗﺔ ﻭﺳﻮﻁ‪ ...‬ﺣﺮﻡ ﺃﻱ‪ :‬ﺍﻷﻛﻞ ﻣﻨ ﻪ‪.‬‬
‫ﻭﻗﻴﺪﻩ ﺑﻌﻀﻬﻢ ﺑﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻴﺪ ﻻ ﻳﻤﻮﺕ ﻓﻴﻪ ﻏﺎﻟﺒﺎ‪ ،‬ﻛﺎﻹﻭﺯ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻛﺎﻟﻌﺼﺎﻓﻴﺮ ﻓﻴﺤﺮﻡ‪ ،‬ﻓﻠ ﻮ‬
‫ﺃﺻﺎﺑﺘﻪ ﺍﻟﺒﻨﺪﻗﺔ ﻓﺬﺑﺤﺘﻪ ﺑﻘﻮﺗﻬﺎ‪ ،‬ﺃﻭ ﻗﻄﻌﺖ ﺭﻗﺒﺘﻪ ﺣﺮﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻫﻮ ﺍﻟﻤﻌﺘﻤﺪ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻓﻲ ﺍﻟﺒﻨﺪﻕ ﺍﻟﻤﺼﻨﻮﻉ ﻣﻦ ﺍﻟﻄﻴﻦ ﺃﻭ ﺍﻟﺮﺻﺎﺹ ﻣﻦ ﻏﻴﺮ ﻧﺎﺭ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺻﻨﻊ ﻣ ﻦ ﺍﻟﺤﺪﻳ ﺪ‬
‫ﻭﻳﺮﻣﻰ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎء ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﺼﺮﺡ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺎﻟﺤﺮﻣ ﺔ‪ ،‬ﻗ ﺎﻝ ﺍﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‪:‬‬
‫))ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﺠﺮﺡ ﺑﺎﻟﺮﺻﺎﺹ ﺇﻧﻤﺎ ﻫﻮ ﺑﺎﻹﺣﺮﺍﻕ ﻭﺍﻟﺜﻘﻞ ﺑﻮﺍﺳﻄﺔ ﺍﻧﺪﻓﺎﻋ ﻪ ﺍﻟﻌﻨﻴ ﻒ‪ ،‬ﺇﺫ ﻟ ﻴﺲ‬
‫ﻟﻪ ﺣﺪ‪ ،‬ﻭﺑﻪ ﺃﻓﺘﻰ ﺍﺑﻦ ﻧﺠﻴﻢ((‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪)) :‬ﺃﻣ ﺎ ﻣ ﺎ ﻳ ﺼﻨﻊ ﻣ ﻦ ﺍﻟﺤﺪﻳ ﺪ ﻭﻳﺮﻣ ﻰ ﺑﺎﻟﻨ ﺎﺭ ﻓﺤ ﺮﺍﻡ‬
‫ﻣﻄﻠﻘﺎ((‪ ،‬ﻭﺻﺮﺡ ﺍﻟﺪﺭﺩﻳﺮ ﻣﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺑ ﺎﻟﺠﻮﺍﺯ ﺣﻴ ﺚ ﻗ ﺎﻝ‪)) :‬ﻭﺃﻣ ﺎ ﺍﻟﺮﺻ ﺎﺹ ﻓﻴﺆﻛ ﻞ ﺑ ﻪ ﻷﻧ ﻪ‬
‫ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺴﻼﺡ‪ ،‬ﻛﺬﺍ ﺍﻋﺘﻤﺪﻩ ﺑﻌﻀﻬﻢ((‪ .‬ﺛﻢ ﻓﺼﻞ ﺍﻟﺪﺳﻮﻗﻲ ﻓﻘﺎﻝ‪)) :‬ﺍﻟﺤﺎﺻ ﻞ ﺃﻥ ﺍﻟ ﺼﻴﺪ ﺑﺒﻨ ﺪﻕ‬
‫ﺍﻟﺮﺻﺎﺹ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴ ﻪ ﻧ ﺺ ﻟﻠﻤﺘﻘ ﺪﻣﻴﻦ‪ ،‬ﻟﺤ ﺪﻭﺙ ﺍﻟﺮﻣ ﻲ ﺑ ﻪ ﺑﺤ ﺪﻭﺙ ﺍﻟﺒ ﺎﺭﻭﺩ ﻓ ﻲ ﻭﺳ ﻂ ﺍﻟﻤﺎﺋ ﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ‪ .‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻤﻨﻊ‪ ،‬ﻗﻴﺎﺳﺎ ً ﻋﻠﻰ ﺑﻨﺪﻕ ﺍﻟﻄﻴﻦ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗ ﺎﻝ‬
‫ﺑﺎﻟﺠﻮﺍﺯ‪ ....‬ﻟﻤﺎ ﻓﻴﻪ ﻣ ﻦ ﺍﻹﻧﻬ ﺎﺭ ﻭﺍﻹﺟﻬ ﺎﺯ ﺑ ﺴﺮﻋﺔ ﺍﻟ ﺬﻱ ﺷ ﺮﻋﺖ ﺍﻟ ﺬﻛﺎﺓ ﻷﺟﻠ ﻪ((‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ‬
‫ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٢٩/١٠‬ﻣﺨﺘ ﺎﺭ ﺍﻟ ﺼﺤﺎﺡ ﻟﻠ ﺮﺍﺯﻱ ‪ ،/٢٦/‬ﺍﻟﻤﺒ ﺴﻮﻁ ﻟﻠﺴﺮﺧ ﺴﻲ‬
‫‪ ،٢٥٣/١١‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،١٣٠/١٠‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ‬
‫‪ ،٤٧١/٦‬ﺍﻟﻤﺪﻭﻧ ﺔ ﺍﻟﻜﺒ ﺮﻯ ﻟﻺﻣ ﺎﻡ ﻣﺎﻟ ﻚ ‪ ،٥٣٩/١‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪،١٢١/٣‬‬
‫ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،١٠٣/٢‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٥٩/٢‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ‬
‫ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪ ،١٢٧/٩‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟ ﻰ ﻣﻌﺮﻓ ﺔ ﺃﻟﻔ ﺎﻅ ﺍﻟﻤﻨﻬ ﺎﺝ ﻟﻠ ﺸﺮﺑﻴﻨﻲ ‪ ،١٠٨/٦‬ﺗﺤﻔ ﺔ‬
‫ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ،٣٢٩/٩‬ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ‬
‫ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٥٥٥/١‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،٣١٣/٩‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ ‪،٤٧٢/١٠‬‬
‫)‪(٢‬ﺍﻟﻤﻌ ﺮﺍﺽ‪ :‬ﻓ ﻲ ﺍﻟﻘ ﺎﻣﻮﺱ ﺍﻟﻤﺤ ﻴﻂ‪:‬ﻣﻌ ﺮﺍﺽ ﻛﻤﺤ ﺮﺍﺏ ﺳ ﻬﻢ ﺑ ﻼ ﺭﻳ ﺶ‪ ،‬ﺩﻗﻴ ﻖ ﺍﻟﻄ ﺮﻓﻴﻦ ﻏﻠ ﻴﻆ‬
‫ﻳﺼﻴﺐ ﺑﻌﺮﺿ ﻪ ﺩﻭﻥَ ﺣ ﺪِّﻩ‪ ،‬ﻭﺟ ﺎء ﻓ ﻲ ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ‪)):‬ﻭ ﺍﻟﻤﻌ ﺮﺍﺽ ﺑﺎﻟﻜ ﺴﺮ ﺳ ﻬﻢ‬ ‫ُ‬ ‫ﺍﻟﻮﺳﻂ = =‬
‫ﻳﺮﻣﻰ ﺑﻪ ﺑﻼ ﺭﻳﺶ ﻭﻻ ﻧ ﺼﻞ ﻳﻤ ﻀﻲ ﻋﺮﺿ ﺎ ﻓﻴ ﺼﻴﺐ ﺑﻌ ﺮﺽ ﺍﻟﻌ ﻮﺩ ﻻ ﺑﺤ ﺪﻩ((‪ ،‬ﻭﻓ ﻲ ﻣﺨﺘ ﺎﺭ‬
‫ﺍﻟﺼﺤﺎﺡ ((‪:‬ﻭ ﺍﻟﻤﻌﺮﺍﺽ ﺍﻟﺴﻬﻢ ﺍﻟﺬﻱ ﻻ ﺭﻳﺶ ﻋﻠﻴﻪ((‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻘ ﺎﻣﻮﺱ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﻔﻴ ﺮﻭﺯ ﺁﺑ ﺎﺩﻱ‬
‫‪ ،٣٣٦/٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،١٨٠/٧‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪./١٧٨/‬‬
‫)‪(٣‬ﻓﻲ )ﺟـ( ﺣﺪﻭﻩ‪.‬‬
‫)‪(٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ‪.٢٧٤/١‬‬
‫)‪(٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ) ٤٧١/٦‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫)‪(٦‬ﻫﻮ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻧﺠﻴﻢ‬

‫‪٣٥٥‬‬
 ‫ﺑﺎﻟﺒﻨﺪﻕ ﺃﻭ ﺍﻟﺮﺻﺎﺹ ﺃﻭ ﺍﻟﻄﻴﻦ ﻫﻞ ﻳﺤﻞ ﺃﻛﻠﻬﺎ ﺃﻡ ﻻ ؟ ﺃﺟﺎﺏ‪ :‬ﻻ ﻳﺤﻞ ﺃﻛﻠﻬﺎ)‪ .(١‬ﺍﻧﺘﻬﻰ‬
‫ﻭﺃﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ ﺍﻟﻘﺘ ﻞ ﺑ ﺎﻟﺠﺮﺡ ﻟﻠﺨﻔ ﺔ ﺑ ﺄﻥ ﻛ ﺎﻥ ﻟﻬ ﺎ ﺣ ﺪ ﻓﻴﺤ ﻞ ﻭﻳ ﺸﺘﺮﻁ ﻓ ﻲ ﺍﻟﺠ ﺮﺡ‬
‫ﺍﻹﺩﻣﺎء ﻭﻗﻴﻞ ]ﻻ ﻳﺸﺘﺮﻁ »ﺩﺭ«)‪ (٢‬ﻋﻦ »ﺍﻟﻤﻠﺘﻘﻰ«)‪.(٣‬‬
‫‪.........................................................................................‬‬
‫ﻭﻣﻘﺘ ﻀﻰ‪ (٤)/‬ﻗﻮﻟ ﻪ‪ (٥)[:‬ﻭﻗﻴ ﻞ‪ :‬ﺇﻧ ﻪ ﺿ ﻌﻴﻒ ﻭﻟ ﻴﺲ ﻛ ﺬﻟﻚ ﻓﻔ ﻲ »ﺣﺎﺷ ﻴﺔ‬
‫ﺍﻟﺸﻠﺒﻲ)‪ «(٦‬ﺃﻥ "ﺍﻷﺗﻘﺎﻧﻲ" ﺭﺟﺢ ﻋﺪﻡ ﺍﻻﺷﺘﺮﺍﻁ)‪.(٧‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺧﺰﻕ ﻭﻳﺨ ﺰﻕ ﺑ ﺎﻟﺰﺍﻱ ﻗ ﺎﻝ ﻓ ﻲ‪» (٨)/‬ﺣﺎﺷ ﻴﺔ ﺍﻟ ﺸﻠﺒﻲ«‪)) :‬ﻳﻘ ﺎﻝ‪ :‬ﺧ ﺰﻕ‬
‫ﺍﻟﻤﻌﺮﺍﺽ ﺑﺎﻟﺰﺍﻱ ﻧﻔﺬ ﻭﺑﺎﻟﺮﺍء ﺍﻟﻤﻬﻤﻠﺔ ﻓﻲ ﺍﻟﺜﻮﺏ(()‪ (٩‬ﺍﻧﺘﻬﻰ)‪.(١٠‬‬
‫ﻭﺍﻟﻤﻌﺮﺍﺽ‪ :‬ﺳ ﻬﻢ ﻁﻮﻳ ﻞ ﻟ ﻪ ﺃﺭﺑ ﻊ ﻗ ﺬﺫ ﺇﺫﺍ ﺭﻣ ﻰ ﺑ ﻪ ﺍﻋﺘ ﺮﺽ‪ ،‬ﻭﺍﻟﻘ ﺬﺫ ﺟﻤ ﻊ ﻗ ﺬﺓ‬
‫ﻭﻫ ﻮ ﺭﻳ ﺶ ﻋﻴﻨ ﻲ)‪ (١١‬ﻭﻓﻴ ﻪ ﻣﺨﺎﻟﻔ ﺔ ﻟﻤ ﺎ ﺫﻛ ﺮﻩ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪ (١٢‬ﺣﻴ ﺚ ﻗ ﺎﻝ‪:‬‬
‫))ﺍﻟﻤﻌﺮﺍﺽ ﺳﻬﻢ ﺑﻼ ﺭﻳﺶ ﻳﺠﺮﻱ ﻋﺮﺿﺎ ً ﻏﺎﻟﺒﺎ ً((‪ .‬ﺍﻧﺘﻬﻰ‬
‫ﺷ ﱠﻙ ُﻣ َ‬
‫ﺳﺎﻓِ ٌﺭ‬ ‫ﺳﺎﺋِ ُﻝ ﺗ َ ْﺣﺗ َ ﺎ ُﺝ ﺇﻟَ ﻰ ْﺍﻟ ُﻣ َﺭﺍ َﺟﻌَ ِﺔ َﻭﻟَ ْﻡ ﺃ َ َﺭ َﻫ ﺎ ْﺍﻵﻥَ ‪ِ :‬ﻣ ْﻧ َﻬ ﺎ َ‬
‫َﻭ ُﻫﻧَ ﺎ َﻣ َ‬
‫ﺃ َ َﻭ َ‬
‫ﺻ َﻝ ﺑَﻠَ َﺩﻩُ‪ ،‬ﺃ َ ْﻭ َﻻ ؟‪َ ،‬ﻭ ِﻣ ْﻧ َﻬﺎ‪:‬‬
‫ﺍﻹﻗَﺎ َﻣ ﺔَ‪ ،‬ﺃ َ ْﻭ َﻻ‪َ ،‬ﻭﻳَ ْﻧﺑَ ِﻐ ﻲ ﺃ َ ْﻥ َﻻ ﻳَ ُﺟ ﻭﺯَ ﻟَ ﻪُ‬
‫ﺳﺎﻓِ ٌﺭ َﻫ ْﻝ ﻧَ َﻭﻯ ْ ِ‬ ‫‪ =٢٥٣‬ﺷ ﱠَﻙ ُﻣ َ‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ٢٦/٨‬ﻭ‪.٢٦١‬‬

‫)‪(٢‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ٢٧٢/٦‬ﻭ‪ ) ٢٧١‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺤﻤ ٍﺪ ﺍﻟﺤﻠﺒﻲ ﺍﻟﻤﺘﻮﻓﻰ‪٩٥٦:‬ﻫ ـ‪.‬ﺟﻌﻠ ﻪ ﻣ ﺸﺘﻤﻼً‬
‫َ‬ ‫)‪»(٣‬ﺍﻟﻤﻠﺘﻘﻰ« ﺃﻱ‪ :‬ﻣﻠﺘﻘﻰ ﺍﻷﺑﺤﺮ‪ :‬ﻟﻠﺸﻴﺦ‬
‫ﺾ ﻣ ﺎ ﻳﺤﺘ ﺎ ُﺝ‬
‫ﺎﻑ ﺇﻟﻴ ﻪ ﺑﻌ َ‬
‫ﻋﻠﻰ ﻣ ﺴﺎﺋﻞ ﺍﻟﻘ ﺪﻭﺭﻱ ﻭﺍﻟﻤﺨﺘ ﺎﺭ ﻭﺍﻟﻜﻨﺰ‪،‬ﻭﺍﻟﻮﻗﺎﻳ ﺔ ﺑﻌﺒ ﺎﺭﺓ ﺳﻬﻠﺔ‪،‬ﻭﺃﺿ َ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻤﺠﻤﻊ ﻭﻧﺒﺬﺓ ﻣﻦ ﺍﻟﻬﺪﺍﻳﺔ‪،‬ﻭﻗﺪﱠﻡ ﻣﻦ ﺃﻗﺎﻭﻳﻠﻬﻢ ﻣﺎ ﻫﻮ ﺍﻷﺭﺟ ُﺢ ﻭﺃﺧ ﺮ ﻏﻴﺮﻩ‪،‬ﻭﺍﺟﺘﻬ ﺪ‬
‫ﻓﻲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﺍﻷﻗﻮﻯ‪ ،‬ﻭﻓﻲ ﻋﺪﻡ ﺗﺮﻙ ﺷﻲء ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌ ﺔ‪ ،‬ﻭﻟ ﻪ ﺷ ﺮﻭﺡ‬
‫ﺍﻟﺤﺎﺝ ﻋﻠﻲ ٍ ﺍﻟﺤﻠﺒ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ‪٩٦٧ :‬ﻫ ـ‪.‬ﻭﺷ ﺮﺣﻪ ﺍﻟﻤ ﻮﻟﻰ ﷴ ﺍﻟﻨﻴ ﺮﻭﻱ‬
‫ِ‬ ‫ﻣﻨﻬﺎ ﺷﺮﺡ = = ﺗﻠﻤﻴﺬﻩ‬
‫ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪١٠١٦‬ﻫ ـ ﻭﻏﻴﺮﻫ ﺎ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٨١٤/٢‬ﻫﺪﻳ ﺔ‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٢٧/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪»(٦‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﻠﺒﻲ «‪ :‬ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﷴ ﺑﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﺣﻤﺪ ﺑ ﻦ ﻳ ﻮﻧﺲ ﺑ ﻦ ﺍﻟ ﺸﻠﺒﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ‬
‫ﺳ ﻨﺔ ‪١٠٢١‬ﻫ ـ‪ ،‬ﻓﻘﻴ ﻪ ﺣﻨﻔ ﻲ ﻣ ﺼﺮﻱ‪ ،‬ﻣ ﻦ ﻣﺆﻟﻔﺎﺗ ﻪ‪ :‬ﺇﺗﺤ ﺎﻑ ﺍﻟ ﺮﻭﺍﺓ ﺑﻤﺴﻠ ﺴﻞ ﺍﻟ ﺮﻭﺍﺓ‪ ،‬ﻭﻣﺠﻤ ﻊ‬
‫ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﻣﻨﺎﺳ ﻚ ﺍﻟﺤ ﺞ‪ ،‬ﻭﺗﺠﺮﻳ ﺪ ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺮﻗ ﺎﺋﻖ ﻓ ﻲ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ‪ .‬ﻳﻨﻈ ﺮ ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٣٦/١‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٧٨/٢‬‬
‫)‪(٧‬ﺗﺠﺮﻳﺪ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﻗﺎﺋﻖ ﻓﻲ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺸﻠﺒﻲ‪ ) ٥٩/٦‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ (‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٣٠‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﺗﺠﺮﻳﺪ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﻗﺎﺋﻖ ﻓﻲ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺸﻠﺒﻲ ‪ ) ٥٨/٦‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ (‪.‬‬
‫)‪(١٠‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ‪ ،١٤٦٩/٤‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ‪ ،٧٩/١٠‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤ ﻴﻂ‬
‫ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ‪.٢٢٧/٣‬‬
‫)‪(١١‬ﺍﻟﻘ ﺬﺫ‪ :‬ﻫ ﻲ ﺭﻳ ﺶ ﺍﻟ ﺴﻬﻢ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟ ﺼﺤﺎﺡ ﻟﻠﺠ ﻮﻫﺮﻱ ‪ ،٥٦٨/٢‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ‬
‫‪ ،٣٠٩/٦‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ‪.٣٥٧/١‬‬
‫)‪(١٢‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٤٣١/٣‬‬

‫‪٣٥٦‬‬
‫ﺻ َﻼ ِﺓ ﺃ َ ُﻣ ِﻘ ﻳ ٌﻡ‪ ،‬ﺃ َ ْﻭ‬
‫ﺷ ﱠﻙ ِﻓ ﻲ ﺍﻟ ﱠ‬ ‫ﺷ ِّﻙ ﺛ ُ ﱠﻡ َﺭﺃَﻳْﺕ ِﻓ ﻲ ﺍﻟﺗﱠﺗ َ ْ‬
‫ﺎﺭ َﺧﺎ ِﻧﻳﱠ ﺔ َﻭﻟَ ْﻭ َ‬ ‫ﺹ ِﺑﺎﻟ ﱠ‬‫ﺍﻟﺗ ﱠ َﺭ ﱡﺧ ُ‬
‫ﺷ ﱠﻙ ﻓِ ﻲ ﻧِﻳﱠ ِﺔ‬ ‫ﻁ ﺎ ﻓَ َﻛ ﺫَ ِﻟ َﻙ ﺇﺫَﺍ َ‬ ‫ﻋﻠَ ﻰ ﺍﻟﺛﱠﺎﻧِﻳَ ِﺔ ْ‬
‫ﺍﺣﺗِﻳَﺎ ً‬ ‫ﺻ ﻠﱠﻰ ﺃ َ ْﺭﺑَﻌً ﺎ َﻭﻳَ ْﻘﻌُ ُﺩ َ‬ ‫ﺳﺎﻓِ ٌﺭ َ‬ ‫ُﻣ َ‬
‫ِْ‬
‫ﺍﻹﻗَﺎ َﻣ ِﺔ‪.‬‬

‫ﺳﺎﻓِ ٌﺭ َﻫ ْﻝ ﻧَ َﻭﻯ ْ ِ‬
‫ﺍﻹﻗَﺎ َﻣ ﺔَ ﺍﻟ ﺦ‪.‬ﺃﻗ ﻮﻝ‪ :‬ﺍﻟﻈ ﺎﻫﺮ ﺃﻧ ﻪ ﻳﺒﻘ ﻰ‬ ‫‪َ  =٢٥٣‬‬
‫ﺷ ﱠﻙ ُﻣ َ‬
‫ﻣﺴﺎﻓﺮﺍ ً)‪ (١‬ﺣﺘﻰ ﻳﺘﺤﻘﻖ ﺃﻧﻪ ﻧ ﻮﻯ ﺍﻹﻗﺎﻣ ﺔ؛ ﻷﻥ ﺳ ﻔﺮﻩ ﺛﺎﺑ ﺖ ﺑﻴﻘ ﻴﻦ ﻓ ﻼ ﻳ ﺰﻭﻝ ﺇﻻ ﺑﻤﺜﻠ ﻪ‪،‬‬
‫ﻛﻤﺎ ﻓﻲ ﺍﻟﺬﻱ ﻗﺒﻠﻪ)‪ (٢‬ﻭﻣﺎ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ "ﺍﻟﻤﺼﻨﻒ" ﻣﻦ ﻓﺮﻉ »ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ« ﻓﻠﻴﺲ‪ (٣)/‬ﻓﻴ ﻪ‬
‫ﻣﺎ‪ (٤)/‬ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ؛ ﻷﻧﻪ ﻟﻢ ﻳﺘﻴﻘﻦ ﺑﺤﺎﻟﻪ ﻭﺍﻷﺻﻞ ﺍﻹﻗﺎﻣﺔ ﻓﻠﻬﺬﺍ ﺣﻤﻞ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻭﻟ ﻮ‬
‫ﺍﺳﺘﺤﻀﺮ "ﺍﻟﻤﺼﻨﻒ" ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻣﻦ ﺃﻥ » ْﺍﻟﻴَ ِﻘ ﻴﻦَ َﻻ ﻳَ ُﺰﻭ ُﻝ ِﺑﺎﻟ ﱠ‬
‫ﺸ ِّﻚ« ﻟﺠ ﺰﻡ ﺑﻤ ﺎ‬
‫ﻗﻠﻨﺎﻩ ﻭﺍﻋﺮﺽ ﻋﻤﺎ ﻗﺎﻝ ﺍﻟﺦ‪ .‬ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ ﺍﻷﻭﻝ)‪."(٥‬‬
‫‪.........................................................................................‬‬

‫ﻭﺗﻌﻘﺒﻪ "ﺍﻟﻐﺰﻱ ﺍﻟﺜﺎﻧﻲ")‪ (٦‬ﺑﻘﻮﻟﻪ‪ :‬ﻛﻴﻒ ﻻ ﻳﺪﻝ ﻋﻠ ﻰ ﻣ ﺎ ﺍﺩﻋ ﺎﻩ ﻭﻫ ﻮ ﺻ ﺮﻳﺢ ﻓﻴ ﻪ‬

‫ﺸِﻲ")‪ (٧‬ﺍﻋﺘﻘ ﺪ‬‫ﻟﺘﺼﺮﻳﺤﻪ ﺑﺄﻧﻪ ﻳﺼﻠﻲ ﺃﺭﺑﻌﺎ ً ﻭﻻ ﻳﺘﺮﺧﺺ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ "ﺍﻟﻔﺎﺿ ﻞ" "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﺃﻥ "ﺍﻟﻤﺼﻨﻒ" ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ ﺑﺄﻭﻝ ﻋﺒﺎﺭﺓ »ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ« ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﻭﻟ ﻮ ﺷ ﻚ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻣﻘﻴﻢ ﺃﻡ ﻣ ﺴﺎﻓﺮ ﻳ ﺪﻝ ﻋﻠﻴ ﻪ ﻗﻮﻟ ﻪ‪ ] :‬ﻷﻧ ﻪ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ ﺑﺤﺎﻟ ﺔ ﻭﻫ ﺬﻩ ﺍﻟﻌﺒ ﺎﺭﺓ ﻓ ﻲ‬
‫ﺍﻟﺤﻘﻴﻘﺔ ﻻ ﺗﺪﻝ "ﻟﻠﻤﺼﻨﻒ" ﺑﻞ ﺇﻧﻤﺎ ﻳﺪﻝ ﻟﻪ ﻗﻮﻟﻪ [)‪ (٨‬ﺑﻌ ﺪ ﺫﻟ ﻚ‪ :‬ﻭﻛ ﺬﺍ ﻟ ﻮ ﺷ ﻚ ﺍﻟﻤ ﺴﺎﻓﺮ‬
‫ﻓﻲ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ‪ ....‬ﺍﻟﺦ‪] .‬ﺇﺫ ﻣﻌﻨﺎﻩ ﻭﻛﺬﺍ ﻻ ﻳﺘﺮﺧﺺ ﻭﻳﺼﻠﻲ ﺃﺭﺑﻌﺎ ً ﻟﻮ ﺷﻚ ﺍﻟﻤﺴﺎﻓﺮ ﻓ ﻲ‬
‫ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ ﺍﻟﺦ[)‪.(٩‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻮ ﺷﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﺃﻣﻘﻴﻢ ﺃﻡ ﻣﺴﺎﻓﺮ؟ ﺇﻥ ﻗﻴﻞ‪ :‬ﻛﻴ ﻒ ﻳﺘ ﺼﻮﺭ ﺷ ﻜﻪ ﻗ ﻲ ﺫﻟ ﻚ؟‬

‫)‪(١‬ﻣﺴﺄﻟﺔ )ﺗﺤﻮﻝ ﺍﻟﻤﻘﻴﻢ ﺇﻟﻰ ﻣﺴﺎﻓﺮ ﻭﻋﻜﺴﻪ(‪:‬‬

‫)‪(٢‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻤﺴﺎﻓﺮ ﺷﻚ ﻫﻞ ﻭﺻﻞ ﺑﻠﺪﻩ ﺃﻡ ﻻ؟‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٥١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٢٩١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫ﺪﻳﻦ ﻣﺤﻤ ﺪٌ ﺑ ُﻦ ﻋﺒ ﺪ ﷲ‪،‬ﺍﻟﺘﻤﺮﺗﺎﺷ ﻲ ﺍﻟﻐﺰﻱ‪،‬ﺍﻟﺤﻨﻔﻲ‪،‬ﻭﻟ ﺪ ﻋ ﺎﻡ ‪٩٣٩‬ﻫ ـ‬ ‫ﺷﻤﺲ ﺍﻟ ِ‬‫ُ‬ ‫)‪"(٥‬ﺍﻟﻐﺰﻱ ﺍﻷﻭﻝ"‪:‬‬
‫ﻲ‪ ،‬ﻣ ﺘﻜﻠ ٌﻢ‪ ،‬ﻭﻟ ﺪ ﺑﻐ ﺰﺓ َ ﻭﺗ ﻮﻓﻲ ﺑﻬ ﺎ‪ .‬ﻣ ﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‪ »:‬ﺗﻨ ﻮﻳﺮ‬
‫ﻭﺗ ﻮﻓﻲ ﻋ ﺎﻡ‪ ١٠٠٤‬ﻫ ـ‪ ،‬ﻓﻘﻴ ﻪٌ‪ ،‬ﺃﺻ ﻮﻟ ٌ‬
‫ﺍﻷﺑ ﺼﺎﺭ ﻭﺟ ﺎﻣﻊ ﺍﻟﺒﺤ ﺎﺭ« ﻭﺷ ﺮﺣﻪ ﻭﺳ ﻤﺎﻩ »ﻣ ﻨﺢ ﺍﻟﻐﻔ ﺎﺭ«‪»،‬ﺍﻟﻮﺻ ﻮﻝ ﺇﻟ ﻰ ﻗﻮﺍﻋ ﺪ‬
‫ﺍﻷﺻ ﻮﻝ«‪ »،‬ﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﻤﺮﺿ ﻴﺔ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻘ ﺼﻴﺪﺓ ﺍﻟﻼﻣﻴ ﺔ ﻓ ﻲ ﺍﻟﻌﻘﺎﺋ ﺪ«‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠ ﻲ‪،٢٣٩ /٦‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﻛﺤﺎﻟ ﺔ‪ ،١٩٧/١٠‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٢٦٢/٢‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ) ‪/٥٧‬ﺃ (‪.‬‬
‫)‪(٧‬ﺃﻱ‪:‬ﺍﻟﻐﺰﻱ ﺍﻷﻭﻝ‪.‬‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬

‫‪٣٥٧‬‬
‫ﺃﺟﻴ ﺐ‪ :‬ﺑﺄﻧ ﻪ ﻣﻤﻜ ﻦ ﻛﺄﺣ ﺪ ﺍﻟﺠﻨ ﺪ ﺇﺫﺍ ﻟ ﻢ ﻳ ﺪﺭ ﻫ ﻞ ﻧ ﻮﻯ ﺃﻣﻴ ﺮﻩ ﺍﻹﻗﺎﻣ ﺔ ﺃﻡ ﻻ؟ ﻷﻧ ﻪ ﺗ ﺎﺑﻊ‬
‫ﻱ")‪.(١‬‬
‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺍﻟﺤﺎﺻ ﻞ‪ :‬ﺃﻥ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻤ ﺼﻨﻒ" ﻭﺻ ﺎﺣﺐ »ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴ ﺔ« ﻣ ﻦ ﺃﻧ ﻪ ﻳ ﺼﻠﻲ‬
‫ﺃﺭﺑﻌﺎً‪ ،‬ﻭﻻ ﻳﺘﺮﺧﺺ ﻳﺤﻤ ﻞ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻤ ﺮﺍﺩ ﺑﺎﻟﻤ ﺴﺎﻓﺮ ﺷ ﺨﺺ ﻟ ﻢ ﻳﺘﺤﻘ ﻖ ﺳ ﻔﺮﻩ ﺑ ﺄﻥ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﻷﺗﺒﺎﻉ)‪ ،(٢‬ﻭﻟﻢ‬
‫‪.........................................................................................‬‬
‫ﻳﻌﻠ ﻢ ﺑﺤ ﺎﻝ ﻣﺘﺒﻮﻋ ﻪ ﻫ ﻞ ﻧ ﻮﻯ ﺍﻟ ﺴﻔﺮ ﺃﻡ ﻻ ؟ ﻭﻫ ﻞ _ ﻋﻠ ﻰ ﻓ ﺮﺽ ﻧﻴ ﺔ ﺍﻟ ﺴﻔﺮ _ ﻧ ﻮﻯ‬
‫ﺍﻹﻗﺎﻣﺔ ﺃﻡ ﻻ؟ ﻓﻜ ﺎﻥ ﻛ ﻞ ﻣ ﻦ ﻧﻴ ﺔ ﺍﻟ ﺴﻔﺮ ﻭﺍﻹﻗﺎﻣ ﺔ ﻣ ﺸﻜﻮﻛﺎ ً ﻓﻴ ﻪ‪ ،‬ﻓ ﺴﻘﻂ ﻣ ﺎ ﻋ ﺴﺎﻩ ﻳﻘ ﺎﻝ‪:‬‬
‫ﺍﻟﺸﻚ ﻓﻲ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ ﻓﺮﻉ ﺗﺤﻘﻖ ﺍﻟﺴﻔﺮ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻟﻜﻮﻥ ﺍﻟﺠﻨﺪﻱ ﺗﺒﻌﺎ ً‪ :‬ﺃﻥ ﻳﺮﺗﺰﻕ ﻣﻦ ﺍﻷﻣﻴ ﺮ ﻋﻠ ﻰ ﻣ ﺎ ﻓ ﻲ "ﺍﻟﺰﻳﻠﻌ ﻲ")‪،(٣‬‬
‫ﺃﻭ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﻣﺎ ﻓﻲ »ﺍﻟﻨﻬﺮ«‪.‬‬
‫ﻭﻣ ﻦ ﺍﻻﺗﺒ ﺎﻉ‪ :‬ﺍﻟﻌﺒ ﺪ ﻓﺈﻧ ﻪ ﺗﺒ ﻊ ﻟﻠﻤ ﻮﻟﻰ‪ ،‬ﻭﺍﻟﻤ ﺮﺃﺓ ﻓﺈﻧﻬ ﺎ‪ (٤)/‬ﺗﺒ ﻊ ﻟﻠ ﺰﻭﺝ ﺇﺫﺍ ﺃﻭﻓﺎﻫ ﺎ‬
‫ﺍﻟﻤﻌﺠﻞ ﻭﺇﻻ ﻓﻼ ﺗﻜﻮﻥ ﺗﺒﻌﺎ ً ﻟﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ؛ ﻷﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻤﺴﺎﻓﺮﺓ‪ (٥)/‬ﺑﻬﺎ‪ ،‬ﻭﻛﺬﺍ‬
‫ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٩/١‬‬

‫)‪(٢‬ﻣﺴﺄﻟﺔ‪) :‬ﻧﻴﺔ ﺍﻟﺴﻔﺮ ﺑﻴﻦ ﺍﻷﺻﻞ ﻭﺍﻟﺘﺒﻊ(‪ :‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻌﺘﺒﺮ ﻓ ﻲ ﻧﻴ ﺔ ﺍﻟ ﺴﻔﺮ‬
‫ﺍﻟ ﺸﺮﻋﻲ ﻧﻴ ﺔ ﺍﻷﺻ ﻞ ﺩﻭﻥ ﺍﻟﺘ ﺎﺑﻊ‪ ،‬ﻓﻤ ﻦ ﻛ ﺎﻥ ﺳ ﻔﺮﻩ ﺗﺎﺑﻌ ﺎ ً ﻟﻐﻴ ﺮﻩ ﻓﺈﻧ ﻪ ﻳ ﺼﻴﺮ ﻣ ﺴﺎﻓﺮﺍ ً ﺑﻨﻴ ﺔ ﺫﻟ ﻚ‬
‫ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﺰﻭﺟﺔ ﺍﻟﺘﺎﺑﻌ ﺔ ﻟﺰﻭﺟﻬ ﺎ ؛ ﻓﺈﻧﻬ ﺎ ﺗ ﺼﻴﺮ ﻣ ﺴﺎﻓﺮﺓ ﺑﻨﻴ ﺔ ﺯﻭﺟﻬ ﺎ‪ ،‬ﻭﻛ ﺬﻟﻚ ﻣ ﻦ ﻟﺰﻣ ﻪ‬
‫ﻁﺎﻋﺔ ﻏﻴﺮﻩ ﻛﺎﻟﺴﻠﻄﺎﻥ ﻭﺃﻣﻴ ﺮ ﺍﻟﺠ ﻴﺶ‪ ،‬ﻓﺈﻧ ﻪ ﻳ ﺼﻴﺮ ﻣ ﺴﺎﻓﺮﺍ ً ﺑﻨﻴ ﺔ ﻣ ﻦ ﻟﺰﻣﺘ ﻪ ﻁﺎﻋﺘ ﻪ ؛ ﻷﻥ ﺣﻜ ﻢ‬
‫ﺍﻟﺘﺒﻊ ﺣﻜﻢ ﺍﻷﺻﻞ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ = = ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﻮ ﺗﺒﻌ ﺖ ﺍﻟﺰﻭﺟ ﺔ ﺯﻭﺟﻬ ﺎ‪ ،‬ﺃﻭ ﺍﻟﺠﻨ ﺪﻱ ﻗﺎﺋ ﺪﻩ‬
‫ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻘﺼﺪﻩ ﻓﻼ ﻗﺼﺮ ﻟﻬﻢ ؛ ﻷﻥ ﺍﻟﺸﺮﻁ ‪ -‬ﻭﻫ ﻮ ﻗ ﺼﺪ ﻣﻮﺿ ﻊ‬
‫ﻣﻌﻴﻦ ‪ -‬ﻟﻢ ﻳﺘﺤﻘﻖ‪ ،‬ﻭﻫﺬﺍ ﻗﺒﻞ ﺑﻠ ﻮﻏﻬﻢ ﻣ ﺴﺎﻓﺔ ﺍﻟﻘ ﺼﺮ‪ ،‬ﻓ ﺈﻥ ﻗﻄﻌﻮﻫ ﺎ ﻗ ﺼﺮﻭﺍ‪ .‬ﻓﻠ ﻮ ﻧ ﻮﺕ ﺍﻟﺰﻭﺟ ﺔ‬
‫ﺩﻭﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺠﻨﺪﻱ ﺩﻭﻥ ﻗﺎﺋﺪﻩ ﻣﺴﺎﻓﺔ ﺍﻟﻘﺼﺮ‪ ،‬ﺃﻭ ﺟﻬ ﻼ ﺍﻟﺤ ﺎﻝ ﻗ ﺼﺮ ﺍﻟﺠﻨ ﺪﻱ ﻏﻴ ﺮ ﺍﻟﻤﺜﺒ ﺖ‬
‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺩﻭﻥ ﺍﻟﺰﻭﺟﺔ ؛ ﻷﻥ ﺍﻟﺠﻨﺪﻱ ﺣﻴﻨﺌﺬ ﻟﻴﺲ ﺗﺤ ﺖ ﻳ ﺪ ﺍﻷﻣﻴ ﺮ ﻭﻗﻬ ﺮﻩ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟﺰﻭﺟ ﺔ‪،‬‬
‫ﻓﻨﻴﺘﻬﺎ ﻛﺎﻟﻌﺪﻡ‪ .‬ﺃﻣﺎ ﺍﻟﺠﻨﺪﻱ ﺍﻟﻤﺜﺒﺖ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻓﻼ ﻳﻘﺼﺮ ؛ ﻷﻧﻪ ﺗﺤﺖ ﻳﺪ ﺍﻷﻣﻴ ﺮ‪ ،‬ﻭﻣﺜﻠ ﻪ ﺍﻟﺠ ﻴﺶ‪،‬‬
‫ﺇﺫ ﻟ ﻮ ﻗﻴ ﻞ‪ :‬ﺑﺄﻧ ﻪ ﻟ ﻴﺲ ﺗﺤ ﺖ ﻳ ﺪ ﺍﻷﻣﻴ ﺮ ﻭﻗﻬ ﺮﻩ ﻛﺎﻵﺣ ﺎﺩ ﻟﻌﻈ ﻢ ﺍﻟﻔ ﺴﺎﺩ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ‬
‫ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،١٠١/١‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،٢١٦/١‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ‬
‫‪ ،١٤١/١‬ﺍﻟﻤﻨﺘﻘ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﻮﻁ ﺄ ﻟﻠﺒ ﺎﺟﻲ ‪ ،٢٦٥/١‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،١٤٧/٢‬ﻭﺃﺳ ﻨﻰ‬
‫ﺍﻟﻤﻄﺎﻟﺐ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،٢٣٧/١‬ﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ‪ ٣٨٣/٢‬ﻭ‪ ،٣٨٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،٥٦/٢‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺍﻟﺨ ﻼﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٣١٦/٢‬‬
‫)‪(٣‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪،٢١٦/١‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.١٤١/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ /١١٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٥٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪٣٥٨‬‬
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‫ﻋﻨﺪ "ﺃﺑﻲ ﺣﻨﻴﻔﺔ" ]ﺭﺿﻲ ﷲ ﻋﻨﻪ[)‪ (١‬؛ ﻷﻥ ﻟﻬﺎ ﺃﻥ ﺗﻤﻨﻊ ﻧﻔﺴﻬﺎ ﻋﻨﺪﻩ)‪" .(٢‬ﺯﻳﻠﻌﻲ")‪.(٣‬‬
‫ﻭﻻ ﻓﺮﻕ ﻓ ﻲ ﺍﻟﻌﺒ ﺪ ﺑ ﻴﻦ ﺍﻟﻤ ﺪﺑﺮ ﻭﺃﻡ ﺍﻟﻮﻟ ﺪ‪ ،‬ﻭﺃﻣ ﺎ‪ (٤)/‬ﺍﻟﻤﻜﺎﺗ ﺐ ﻓﻔ ﻲ »ﺍﻟﺒﺤ ﺮ«)‪:(٥‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜ ﻮﻥ ﺗﺒﻌ ﺎً؛ ﻷﻥ ﻟ ﻪ ﺍﻟ ﺴﻔﺮ ﺑﻐﻴ ﺮ ﺇﺫﻥ ﺍﻟﻤ ﻮﻟﻰ‪ ،‬ﻭﺍﺧﺘﻠﻔ ﻮﺍ ﻓ ﻲ ﺍﻟﻤ ﺸﺘﺮﻙ ﺇﺫﺍ‬
‫ﺳﺎﻓﺮ ﻣﻌﻬﻤﺎ ﺛﻢ ﻧﻮﻯ ﺃﺣﺪﻫﻤﺎ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﻣﺤﻞ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻣﻬﺎﻳﺄﺓ ﻓﺈﻥ‬
‫ﻛ ﺎﻥ)‪:(٦‬ﻗ ﺼﺮ ﻓ ﻲ‪ (٧)/‬ﻧﻮﺑ ﺔ ﺍﻟﻤ ﺴﺎﻓﺮ ﻭﺃﺗ ﻢ ﻓ ﻲ ﻧﻮﺑ ﺔ ﺍﻟﻤﻘ ﻴﻢ ﺍﻫ ـ‪» .‬ﻧﻬ ﺮ« ﻋ ﻦ‬
‫"ﺍﻟﺮﺍﺯﻱ"‪ .‬ﻟﻜﻦ ﻅﺎﻫﺮ ﻛﻼﻡ "ﺍﻟﺰﻳﻠﻌﻲ" ﺛﺒﻮﺕ‬
‫‪.........................................................................................‬‬
‫ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻭﺇﻥ ﻛ ﺎﻥ ﺑﻴﻨﻬﻤ ﺎ ﻣﻬﺎﻳ ﺄﺓ ﻭﻟ ﻮ ﻧ ﻮﻯ ﺍﻟﻤ ﻮﻟﻰ ﺍﻹﻗﺎﻣ ﺔ ﻭﻟ ﻢ ﻳﻌﻠ ﻢ ﺍﻟﻌﺒ ﺪ ﺣﺘ ﻰ‬
‫ﻗﺼﺮ ﺃﻳﺎﻣﺎ ً ﺛﻢ ﻋﻠﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ "ﻣﻼ ﻣﺴﻜﻴﻦ")‪ ،(٨‬ﻭﻫﻮ ﻅﺎﻫﺮ ﺍﻟﺮﻭﺍﻳ ﺔ‬
‫ﻛﻤﺎ ﻓ ﻲ »ﺍﻟﻨﻬ ﺮ« ﻋ ﻦ »ﺍﻟﺨﻼﺻ ﺔ«)‪ ،(٩‬ﻭﻗﻴ ﻞ‪ :‬ﻻ ﺑ ﺪ ﻣ ﻦ ﻋﻠﻤ ﻪ‪ .‬ﻗ ﺎﻝ ﻓ ﻲ »ﺍﻟﻤﺤ ﻴﻂ«‪:‬‬
‫ﻭﻫﻮ ﺍﻷﺻﺢ ﺩﻓﻌﺎ ً ﻟﻠﻀﺮﺭ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻋﺰﻝ ﺍﻟﻮﻛﻴﻞ ﺍﻟﺤﻜﻤﻲ ﺃﻧﻪ ﻏﻴﺮ ﻣﻠﺠﺄ‬
‫ﺇﻟﻰ ﺍﻟﺒﻴﻊ ﺑﺨﻼﻑ ﺍﻟﺘﺒﻊ؛ ﻷﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺎﻟﻘﺼﺮ ﻣﻨﻬﻲ ﻋﻦ ﺍﻹﺗﻤﺎﻡ ﻓﻠﻮ ﺻﺎﺭ ﻓﺮﺿﻪ ﺃﺭﺑﻌ ﺎ ً‬

‫)‪(١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪)،‬ﺩ(‪.‬‬

‫)‪(٢‬ﻗﺎﻝ ﺍﻟﻨﺴﻔﻲ ﻓﻲ ﺍﻟﻜﻨﺰ ‪ )):‬ﻭﻟﻬﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﻮﻁء ﻭﺍﻹﺧﺮﺍﺝ ﻟﻠﻤﻬﺮ‪ ،‬ﻭﺇﻥ ﻭﻁﺌﻬﺎ ﺃﻱ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﻤﻨﻊ‬
‫ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺴﺎﻓﺮ ﺑﻬﺎ ﺃﻭ ﻳﻄﺄﻫﺎ ﺣﺘﻰ ﺗﺄﺧﺬ ﻣﻬﺮﻫﺎ ﻣﻨﻪ ﻭﻟ ﻮ ﺳ ﻠﻤﺖ ﻧﻔ ﺴﻬﺎ ﻭﻭﻁﺌﻬ ﺎ‬
‫ﺑﺮﺿﺎﻫﺎ ﻟﺘﻌﻴﻦ ﺣﻘﻬﺎ ﻓﻲ ﺍﻟﺒﺪﻝ ﻛﻤﺎ ﺗﻌﻴﻦ ﺣﻖ ﺍﻟﺰﻭﺝ ﻓﻲ ﺍﻟﻤﺒﺪﻝ ﻭﺻﺎﺭ ﻛﺎﻟﺒﻴﻊ‪ ،‬ﻭﻟﻴﺲ ﻟﻠ ﺰﻭﺝ ﺃﻥ‬
‫ﻳﻤﻨﻌﻬ ﺎ ﻣ ﻦ ﺍﻟ ﺴﻔﺮ ﻭﺍﻟﺨ ﺮﻭﺝ ﻣ ﻦ ﻣﻨﺰﻟ ﻪ ﺣﺘ ﻰ ﻳﻮﻓﻴﻬ ﺎ ﻣﻬﺮﻫ ﺎ ؛ ﻷﻥ ﺣ ﻖ ﺍﻟﺤ ﺒﺲ ﻻﺳ ﺘﻴﻔﺎء‬
‫ﺍﻟﻤ ﺴﺘﺤﻖ‪ ،‬ﻭﻟ ﻴﺲ ﻟ ﻪ ﺣ ﻖ ﺍﻻﺳ ﺘﻴﻔﺎء ﻗﺒ ﻞ ﺍﻹﻳﻔ ﺎء‪ ،‬ﻭﺍﻟﺨﻠ ﻮﺓ ﺑﺮﺿ ﺎﻫﺎ ﻓ ﻲ ﻫ ﺬﺍ ﻛ ﺎﻟﻮﻁء‪ ،‬ﺳ ﻮﻯ‬
‫ﺍﻟﻤﺼﻨﻒ ﺭﺣﻤﻪ ﷲ ﺑﻴﻨﻬﻤﺎ ﺃﻋﻨﻲ ﻗﺒﻞ ﺍﻟ ﺪﺧﻮﻝ ﻭﺑﻌ ﺪﻩ‪ ،‬ﻭﻫ ﺬﺍ ﻋﻨ ﺪ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪ ،‬ﻭﻗ ﺎﻝ ﺃﺑ ﻮ ﻳﻮﺳ ﻒ‬
‫ﻭﷴ ﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ ﺑﺮﺿﺎﻫﺎ ﺃﻭ ﺧﻼ ﺑﻬﺎ ﻟﻴﺲ ﻟﻬ ﺎ ﺃﻥ ﺗﻤﻨ ﻊ ﻧﻔ ﺴﻬﺎ‪ ،‬ﻭﻳﺘﺮﺗ ﺐ ﻋﻠﻴ ﻪ ﺍﺳ ﺘﺤﻘﺎﻕ ﺍﻟﻨﻔﻘ ﺔ‬
‫ﻟﻬﻤﺎ ﺃﻥ ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻪ ﻗﺪ ﺻﺎﺭ ﻣﺴﻠﻤﺎ ً ﺇﻟﻴﻪ ﺑﺎﻟﻮﻁﺄﺓ ﺃﻭ ﺑﺎﻟﺨﻠﻮﺓ ﻭﻟﻬﺬﺍ ﻳﺘﺄﻛ ﺪ ﺟﻤﻴ ﻊ ﺍﻟﻤﻬ ﺮ ﻓﻠ ﻢ ﻳﺒ ﻖ‬
‫ﻟﻬﺎ ﺣﻖ ﺍﻟﺤﺒﺲ ﻛﺎﻟﺒﺎﺋﻊ ﺇﺫﺍ ﺳﻠﻢ ﺍﻟﻤﺒﻴﻊ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺇﺫﺍ ﻛﺎﻧ ﺖ ﻣﻜﺮﻫ ﺔ ﺃﻭ ﺻ ﻐﻴﺮﺓ ﺃﻭ ﻣﺠﻨﻮﻧ ﺔ ﻭﻟ ﻪ‬
‫ﺃﻧﻬ ﺎ ﻣﻨﻌ ﺖ ﻣﻨ ﻪ ﻣ ﺎ ﻗﺎﺑ ﻞ ﺍﻟﺒ ﺪﻝ ؛ ﻷﻥ ﻛ ﻞ ﻭﻁ ﺄﺓ ﺗ ﺼﺮﻑ ﻓ ﻲ ﺍﻟﺒ ﻀﻊ ﺍﻟﻤﺤﺘ ﺮﻡ ﻓ ﻼ ﺗﺨﻠ ﻮ ﻋ ﻦ‬
‫ﺍﻟﻌﻮﺽ ﺇﺑﺎﻧﺔ ﻟﺨﻄﺮﻩ((‪ .‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌ ﻲ ‪ ،١٥٥/٢‬ﻳﻨﻈ ﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ‬
‫ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪ ،٢٧٠/٣‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،١٩٢/٣‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ‬
‫ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٤٦/٣‬‬
‫)‪(٣‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٢١٦/١‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٣١‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.١٥٠/٢‬‬
‫)‪(٦‬ﺃﻱ‪:‬ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻬﺎﻳﺄﺓ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٩٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٣١٠/١‬‬
‫)‪»(٩‬ﺧﻼﺻﺔ ﺍﻟﻔﺘﺎﻭﻯ«‪ :‬ﻟﻺﻣﺎﻡ ﻁ ﺎﻫﺮ ﺑ ﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺮﺷ ﻴﺪ‪ ،‬ﺍﻟﺒﺨ ﺎﺭﻱ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ‬
‫‪٥٤٢‬ﻫ ـ‪ ،‬ﻭﻫ ﻮ ﺧﻼﺻ ﺔ ﺟﺎﻣﻌ ﺔ ﻟﻠﺮﻭﺍﻳ ﺔ‪ ،‬ﺧﺎﻟﻴ ﺔ ﻋ ﻦ ﺍﻟﺰﻭﺍﺋ ﺪ‪ ،‬ﻣ ﻊ ﺑﻴ ﺎﻥ ﻣﻮﺍﺿ ﻊ ﺍﻟﻤ ﺴﺎﺋﻞ‪،‬‬
‫ﻭﻓﻬﺮﺳ ﺖ ﺍﻟﻔ ﺼﻮﻝ ﻭﺍﻷﺟﻨ ﺎﺱ ﻋﻠ ﻰ ﺭﺃﺱ ﻛ ﻞ ﻛﺘ ﺎﺏ‪ ،‬ﻟﻴﻜ ﻮﻥ ﻋﻮﻧ ﺎ ﻟﻤ ﻦ ﺍﺑﺘﻠ ﻲ ﺑ ﺎﻟﻔﺘﻮﻯ‪ ،‬ﻭﻫ ﻮ‬
‫ﻛﺘﺎﺏ ﻣﺨﻄﻮﻁ ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﺑﻤﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ﺑﺮﻗﻢ ) ‪ .( ١٣٨٤٤‬ﻳﻨﻈ ﺮ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٧١٨/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٣٢٠/٣‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٣٣/٥‬‬

‫‪٣٥٩‬‬
 ‫ﻟﻤﺠﺮﺩ)‪ (١‬ﻧﻴﺔ ﺍﻟﻤﻮﻟﻰ ﺍﻹﻗﺎﻣﺔ ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻳﻠﺤﻘﻪ ﺍﻟﻀﺮﺭ‪.‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﺗﺰﻭﺝ ﻓﻲ ﺑﻠﺪ ﻫﻞ ﻳﺼﻴﺮ ﻣﻘﻴﻤﺎً؟ ﻅﺎﻫﺮ ﻛﻼﻡ "ﺍﻟﺰﻳﻠﻌﻲ"‬
‫)‪(٤‬‬
‫ﺗﺮﺟﻴﺢ ﺃﻥ)‪ (٢‬ﻻ ﻳﺼﻴﺮ ﻣﻘﻴﻤﺎً؛ ﻷﻧﻪ ﺣﻜ ﻰ ﺍﻟﻘ ﻮﻝ ﺍﻟﻤﻘﺎﺑ ﻞ)‪ (٣‬ﺑﻘﻴ ﻞ‪ ،‬ﻟﻜ ﻦ ﻓ ﻲ »ﺍﻟ ﺪﺭ«‬
‫ﻳ ﺼﻴﺮ ﻣﻘﻴﻤ ﺎ ً ﻋﻠ ﻰ ﺍﻷﻭﺟ ﻪ)‪ ،(٥‬ﺃﻣ ﺎ ﺍﻟﻤ ﺴﺎﻓﺮﺓ ﺗ ﺼﻴﺮ ﻣﻘﻴﻤ ﺔ ﺑ ﺎﻟﺘﺰﻭﺝ ﺍﺗﻔﺎﻗ ﺎ ً ﻛﻤ ﺎ ﻓ ﻲ‬
‫»ﺍﻟﻘﻨﻴﺔ«)‪.(٦‬‬
‫ﺏ ْﺍﻟﻌُ ْﺫ ِﺭ ﺇﺫَﺍ ﺷ ﱠَﻙ ﻓِﻲ ﺍ ْﻧ ِﻘ َ‬
‫ﻁﺎ ِﻋ ِﻪ‬ ‫ﺎﺣ ُ‬
‫ﺻ ِ‬‫‪َ =٢٥٤‬ﻭ ِﻣ ْﻧ َﻬﺎ‪َ :‬‬
‫ﻭﻣﻦ ﺍﻻﺗﺒ ﺎﻉ‪ :‬ﺍﻷﺟﻴ ﺮ ﻣ ﻊ ﺍﻟﻤ ﺴﺘﺄﺟﺮ‪ ،‬ﻭﺍﻟﺘﻠﻤﻴ ﺬ ﻣ ﻊ ﺃﺳ ﺘﺎﺫﻩ‪ ،‬ﻭﺍﻟﻤﻜ ﺮﻩ ﻋﻠ ﻰ ﺍﻟ ﺴﻔﺮ‬
‫ﻭﺍﻷﺳﻴﺮ‪.‬‬
‫ﺷ ﱠﻙ ﻓِ ﻲ ﺍ ْﻧ ِﻘ َ‬
‫ﻁﺎ ِﻋ ِﻪ ﺍﻟ ﺦ‪.‬ﻳﻌﻨ ﻲ ﻭﻟ ﻢ ﻳ ﺴﺘﻮﻋﺐ ﺍﻻﻧﻘﻄ ﺎﻉ ﻭﻗﺘ ﺎ ً‬ ‫‪  =٢٥٤‬ﺇﺫَﺍ َ‬
‫ﻛﺎﻣﻼً ﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ "ﻣﻼ ﻣﺴﻜﻴﻦ")‪ :(٧‬ﻟﻮ ﺍﻧﻘﻄﻊ ﻭﻗﺘﺎ ً ﻛﺎﻣﻼً ﺛﻢ ﻟﻢ ﻳﻜﻦ ﺻﺎﺣﺐ ﻋﺬﺭ ﻣ ﻦ‬
‫ﺣﻴﺚ ﺍﻻﻧﻘﻄﺎﻉ‪ ....‬ﺍﻟﺦ‪.‬‬
‫ﻭﺍﻋﻠ ﻢ ﺃﻥ ﺷ ﺮﻁ ﺛﺒ ﻮﺕ ﺍﻟﻌ ﺬﺭ)‪ :(٨‬ﺃﻥ ﻻ ﻳﺠ ﺪ ﻓ ﻲ ﻭﻗ ﺖ ﺻ ﻼﺗﻪ ﺯﻣﻨ ﺎ ً ﻳﺘﻮﺿ ﺄ‬
‫ﻓﻴﻪ ﺧﺎﻟﻴﺎ ً ﻋﻨﻪ ﻛﻤﺎ ﻓ ﻲ "ﻣ ﻼ ﻣ ﺴﻜﻴﻦ")‪ (٩‬ﻭﻏﻴ ﺮﻩ »ﻛﺎﻟﻜ ﺎﻓﻲ«‪ ،‬ﻭﻋﻠﻴ ﻪ‬ ‫ﻭﻳﺼﻠﻲ‬

‫)‪(١‬ﻓﻲ )ﺏ(‪) ،‬ﺟـ( ﺑﻤﺠﺮﺩ‬

‫)‪(٢‬ﻓﻲ )ﺏ( ﺃﻧﻪ‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻗﻮﻝ ﺍﻟﻤﻘﺎﻝ‪.‬‬
‫)‪(٤‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ) ١٣٢/٢‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬
‫)‪(٥‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ) :‬ﻗﻮﻟﻪ ﺻﺎﺭ ﻣﻘﻴﻤﺎ ً ﻋﻠﻰ ﺍﻷﻭﺟﻪ (‪ :‬ﺃﻱ ﺑﻨﻔﺲ ﺍﻟﺘﺰﻭﺝ ﻭﺇﻥ ﻟ ﻢ ﻳﺘﺨ ﺬﻩ ﻭﻁﻨ ﺎ ً ﺃﻭ‬
‫ﻟﻢ ﻳﻨﻮ ﺍﻹﻗﺎﻣﺔ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎً‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺴﺎﻓﺮﺓ ﻓﺈﻧﻬﺎ ﺗﺼﻴﺮ ﻣﻘﻴﻤﺔ ﺑﻨﻔﺲ ﺍﻟﺘ ﺰﻭﺝ ﺍﺗﻔﺎﻗ ﺎ ً‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.١٣٥/٢‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺍﻟﻔﻘﻴﻪ‪.‬‬
‫)‪(٧‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٢١/١‬‬
‫)‪(٨‬ﺫﻛﺮ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ ﻭﻟﻐﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻌﺬﻭﺭﻳﻦ ﺛﻼﺛﺔ ﺷﺮﻭﻁ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺷ ﺮﻁ ﺍﻟﺜﺒ ﻮﺕ‪ :‬ﺣﻴ ﺚ ﻻ ﻳ ﺼﻴﺮ ﻣ ﻦ ﺍﺑﺘﻠ ﻲ ﺑﺎﻟﻌ ﺬﺭ ﻣﻌ ﺬﻭﺭﺍ‪ ،‬ﻭﻻ ﺗ ﺴﺮﻱ ﻋﻠﻴ ﻪ ﺃﺣﻜ ﺎﻡ‬
‫ﺍﻟﻤﻌﺬﻭﺭﻳﻦ‪ ،‬ﺣﺘﻰ ﻳﺴﺘﻮﻋﺒﻪ ﺍﻟﻌﺬﺭ ﻭﻗﺘﺎ ﻛﺎﻣﻼ ﻟﺼﻼﺓ ﻣﻔﺮﻭﺿﺔ ﻭﻟﻮ ﺣﻜﻤ ﺎ‪ ،‬ﻭﻟ ﻴﺲ ﻓﻴ ﻪ ﺍﻧﻘﻄ ﺎﻉ ‪-‬‬
‫ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ -‬ﺯﻣﻨﺎ ً ﺑﻘﺪﺭ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﺬﺍ ﺷﺮﻁ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎء‪.‬‬
‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺷﺮﻁ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻌﺬﺭ ﻓﻲ ﻛﻞ ﻭﻗﺖ ﺁﺧﺮ‪ ،‬ﺳﻮﻯ ﺍﻟﻮﻗﺖ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺛﺒ ﺖ ﺑ ﻪ‬
‫ﺍﻟﻌﺬﺭ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺷﺮﻁ ﺍﻻﻧﻘﻄﺎﻉ‪ ،‬ﻭﺑﻪ ﻳﺨﺮﺝ ﺻ ﺎﺣﺒﻪ ﻋ ﻦ ﻛﻮﻧ ﻪ ﻣﻌ ﺬﻭﺭﺍ‪ ،‬ﻭﺫﻟ ﻚ ﺑ ﺄﻥ ﻳ ﺴﺘﻤﺮ ﺍﻻﻧﻘﻄ ﺎﻉ‬
‫ﻭﻗﺘﺎ ﻛﺎﻣﻼ ﻓﻴﺜﺒﺖ ﻟﻪ ﺣﻴﻨﺌﺬ ﺣﻜﻢ ﺍﻷﺻﺤﺎء ﻣﻦ ﻭﻗ ﺖ ﺍﻻﻧﻘﻄ ﺎﻉ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺗﺒﻴ ﻴﻦ ﺍﻟﺤﻘ ﺎﺋﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ‬
‫ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪ ،٦٥/١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٢٢٨/١‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ‬
‫ﻟﻠﺒﻠﺨ ﻲ ‪ ،٤٠/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٥٤٥/١‬ﺍﻟﻤﻨﺜ ﻮﺭ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ ﻟﻠﺰﺭﻛ ﺸﻲ‬
‫‪ ،٤٣/٢‬ﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﺘﻬﻰ ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ‪.٢٦٥/١‬‬
‫)‪(٩‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪١٢١/١‬‬

‫‪٣٦٠‬‬
‫ﻟﻠﻮﻗ ﺖ ﻟ ﻴﺲ‪ (١)/‬ﺑ ﺸﺮﻁ‪ ،‬ﻭﻳﺨﺎﻟﻔ ﻪ ﻣ ﺎ ﻓ ﻲ ﻋﺎﻣ ﺔ ﺍﻟﻜﺘ ﺐ ﻣﻤ ﺎ‬ ‫ﻓﺎﺳﺘﻴﻌﺎﺏ ﺍﻟﻌﺬﺭ‬
‫ﻳﻔﻴﺪ ﺍﺷﺘﺮﺍﻁ ﺍﻻﺳﺘﻴﻌﺎﺏ‪...........‬‬
‫‪.........................................................................................‬‬

‫"ﺯﻳﻠﻌﻲ")‪ ،(٢‬ﻭﺃﺟﺎﺏ ﻓﻲ »ﺍﻟﻔﺘﺢ«)‪ (٣‬ﺑﺄﻥ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﻜﺎﻓﻲ« ﺗﻔ ﺴﻴﺮ ﻟﻤ ﺎ ﻓ ﻲ ﻋﺎﻣ ﺔ‬

‫ﺍﻟﻜﺘ ﺐ ﺇﺫ ﻗ ﻞ ﻣ ﺎ ﻳ ﺴﺘﻤﺮ ﻛﻤ ﺎﻝ ﻭﻗ ﺖ ﺑﺤﻴ ﺚ ﻻ ﻳﻨﻘﻄ ﻊ ﻟﺤﻈ ﺔ ﻓﻴ ﺆﺩﻱ ﺇﻟ ﻰ ﻧﻔ ﻲ ﺗﺤﻘﻘ ﻪ‬
‫»ﻧﻬﺮ«‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻟﻠﻌﺬﺭ ﺷﺮﻁ ﺛﺒﻮﺕ ﻭﻗ ﺪﻣﻨﺎﻩ‪ ،‬ﻭﺷ ﺮﻁ ﺯﻭﺍﻝ ﻭﺗﻘ ﺪﻡ ﺃﻳ ﻀﺎ ً ﻭﻫ ﻮ‪ :‬ﺃﻥ ﻳ ﺪﻭﻡ‬
‫)‪(٤‬‬
‫ﺍﻻﻧﻘﻄ ﺎﻉ ﻭﻗﺘ ﺎ ً ﻛ ﺎﻣﻼً ﻭﺍﻟ ﺸﺮﻁ ﺍﻟﺜﺎﻟ ﺚ ﺷ ﺮﻁ ﺑﻘ ﺎء ﺍﻟﻌ ﺬﺭ‪ ،‬ﻭﻗ ﺪ ﺫﻛ ﺮﻩ ﻓ ﻲ »ﺍﻟﻜﻨ ﺰ«‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺃﻱ ﺣﻜﻢ ﺍﻟﻤﻌﺬﻭﺭﻳﻦ)‪ (٥‬ﺇﺫﺍ ﻟﻢ ﻳﻤﺾ ﻋﻠﻴﻬﻢ ﻭﻗﺖ ﻓ ﺮﺽ ﺇﻻ ﻭﺫﻟ ﻚ ﺍﻟﺤ ﺪﺙ‬
‫ﻳﻮﺟﺪ ﻓﻴﻪ‪.‬‬
‫‪ o‬ﺗﺘﻤﺔ‪:‬‬
‫)‪(٩‬‬
‫ﻳﺠﺐ ﺭﺩ ّ ﻋﺬﺭﻩ ﺃﻭ ﺗﻘﻠﻴﻠﻪ ﻣﺎ ﺃﻣﻜﻦ)‪ (٦‬ﻭﻟﻮ‪ (٧)/‬ﺑﺼﻼﺗﻪ ﻣﻮﻣﺌ ﺎ ً‪ (٨)/‬ﻭﺑ ﺮﺩﻩ ﻻ ﻳﺒﻘ ﻰ‪/‬‬
‫ﺫﺍ ﻋﺬﺭ‬
‫‪.........................................................................................‬‬

‫ﺑﺨﻼﻑ ﺍﻟﺤﺎﺋﺾ »ﺩﺭ«)‪ (١٠‬ﻭﻗﻮﻟﻪ‪ :‬ﻭﻟﻮ ﺑﺼﻼﺗﻪ ﻣﻮﻣﺌ ﺎ ً‪ :‬ﺑ ﺄﻥ ﻛ ﺎﻥ ﻟ ﻮ ﺟﻠ ﺲ ﻻ ﻳ ﺴﻴﻞ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٥٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٦٥/١‬‬
‫)‪(٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.١٨٤/١‬‬
‫)‪(٤‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٦٤/١‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﺍﻟﻤﺬﻭﺭ‪.‬‬
‫)‪(٦‬ﺟﺎء ﻓﻲ »ﺍﻟﻜﻨﺰ«‪ ) :‬ﻓﺮﻭﻉ (‪ :‬ﻭﻳﻨﺒﻐﻲ ﻟﺼﺎﺣﺐ ﺍﻟﺠﺮﺡ ﺃﻥ ﻳﺮﺑﻄﻪ ﺗﻘﻠﻴﻼً ﻟﻠﻨﺠﺎﺳﺔ ﻭﻟﻮ ﺳﺎﻝ ﻋﻠﻰ‬
‫ﺛﻮﺑ ﻪ ﻓﻌﻠﻴ ﻪ ﺃﻥ ﻳﻐ ﺴﻠﻪ ﺇﺫﺍ ﻛ ﺎﻥ ﻣﻔﻴ ﺪﺍ ً ﺑ ﺄﻥ ﻻ ﻳ ﺼﻴﺒﻪ ﻣ ﺮﺓ ﺃﺧ ﺮﻯ‪ ،‬ﻭﺇﻥ ﻛ ﺎﻥ ﻳ ﺼﻴﺒﻪ ﺍﻟﻤ ﺮﺓ ﺑﻌ ﺪ‬
‫ﺍﻷﺧﺮﻯ ﺃﺟﺰﺃﻩ ﻭﻻ ﻳﺠﺐ ﻏﺴﻠﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﺬﺭ ﻗﺎﺋﻤﺎً‪ ،‬ﻭﻗﻴ ﻞ ﻻ ﻳﺠ ﺐ ﻏ ﺴﻠﻪ ﺃﺻ ﻼً‪ ،‬ﻭﺍﺧﺘ ﺎﺭ ﺍﻷﻭﻝ‬
‫ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻣ ﺎ ﻓ ﻲ ﺍﻟﻨ ﻮﺍﺯﻝ‪ :‬ﺇﻥ ﻛ ﺎﻥ ﻟ ﻮ ﻏ ﺴﻠﻪ ﺗ ﻨﺠﺲ ﺛﺎﻧﻴ ﺎ ً ﻗﺒ ﻞ ﺍﻟﻔ ﺮﺍﻍ ﻣ ﻦ ﺍﻟ ﺼﻼﺓ‬
‫ﺟﺎﺯ ﺃﻥ ﻻ ﻳﻐ ﺴﻠﻪ ﻭﺇﻻ ﻓ ﻼ‪ ،‬ﻭﻣﺘ ﻰ ﻗ ﺪﺭ ﺍﻟﻤﻌ ﺬﻭﺭ ﻋﻠ ﻰ ﺭﺩ ﺍﻟ ﺴﻴﻼﻥ ﺑﺮﺑ ﺎﻁ ﺃﻭ ﺣ ﺸﻮ ﺃﻭ ﻛ ﺎﻥ ﻟ ﻮ‬
‫ﺟﻠ ﺲ ﻻ ﻳ ﺴﻴﻞ‪ ،‬ﻭﻟ ﻮ ﻗ ﺎﻡ ﺳ ﺎﻝ ﻭﺟ ﺐ ﺭﺩﻩ ﻭﺧ ﺮﺝ ﺑ ﺮﺩﻩ ﻋ ﻦ ﺃﻥ ﻳﻜ ﻮﻥ ﺻ ﺎﺣﺐ ﻋ ﺬﺭ ﺑﺨ ﻼﻑ‬
‫ﺍﻟﺤ ﺎﺋﺾ ﺇﺫﺍ ﻣﻨﻌ ﺖ ﺍﻟ ﺪﺭﻭﺭ ﻓﺈﻧﻬ ﺎ ﺣ ﺎﺋﺾ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬
‫‪.٢٢٧/١‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪/١١٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٣١‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪ ٢٩٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(١٠‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ٣٠٧/١‬ﻭ‪ ) ٣٠٨‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬

‫‪٣٦١‬‬
 ‫ﻭﻟﻮ ﻗﺎﻡ ﺳﺎﻝ »ﺑﺤﺮ«)‪.(١‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺑﺨﻼﻑ ﺍﻟﺤ ﺎﺋﺾ؛ ﻷﻥ ﺍﺗ ﺼﺎﻓﻬﺎ ﺑ ﺎﻟﺤﻴﺾ ﻻ ﻳﻨﻔ ﻚ ﻋﻨﻬ ﺎ ﻣ ﺎ ﺑﻘﻴ ﺖ ﻣﺪﺗ ﻪ‪،‬‬
‫ﻭﺇﻥ ﺍﻧﻘﻄﻊ ﻓﻲ ﺑﻌ ﺾ ﺍﻷﻭﻗ ﺎﺕ ﺣﻘﻴﻘ ﺔ ﺑ ﺪﻟﻴﻞ ﻗﻮﻟ ﻪ ﻓ ﻲ »ﺍﻟﻜﻨ ﺰ«)‪ :(٢‬ﻭﺍﻟﻄﻬ ﺮ ﺍﻟﻤﺘﺨﻠ ﻞ‪.‬‬
‫ﺍﻟﺦ‪.‬‬
‫ﻭﻫﻞ ﺇﺫﺍ ﻁﺮﺃ ﺍﻟﻌﺬﺭ ﻓ ﻲ ﺧ ﻼﻝ ﺍﻟﻮﻗ ﺖ ﻗﺒ ﻞ ﺻ ﻼﺓ ﻓﺮﺿ ﻪ ﻭﺧ ﺎﻑ ﺧ ﺮﻭﺝ ﺍﻟﻮﻗ ﺖ‬
‫ﻳﺆﺩﻱ ﺍﻟﺼﻼﺓ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻌﺬﺭ_ ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺜﺒﺖ ﻛﻮﻧﻪ ﻣﻌﺬﻭﺭﺍً‪ ،‬ﺃﻭ ﻳﺘﺮﻙ ﺍﻟ ﺼﻼﺓ‪ ،‬ﻭﺇﻥ‬
‫ﺧﺮﺝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺆﺩﻳﻬﺎ ﺇﻻ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻟﻌﺬﺭ؟ ﻟﻢ ﺃﺭﻩ‪ ،‬ﺛﻢ ﺭﺃﻳ ﺖ ﻓﻴﻤ ﺎ ﻋﻠﻘﺘ ﻪ ﻋﻠ ﻰ "ﻣ ﻼ‬
‫ﻣﺴﻜﻴﻦ")‪ (٣‬ﻣﻌﺰﻳﺎ ً »ﻟﻠﺒﺤﺮ«)‪ (٤‬ﻋﻦ »ﺍﻟﻈﻬﻴﺮﻳﺔ«‪ :‬ﺃﻧ ﻪ ﻳﻨﺘﻈ ﺮ ﺇﻟ ﻰ ﺃﺧ ﺮ ﺍﻟﻮﻗ ﺖ ﻓ ﺈﺫﺍ ﻟ ﻢ‬
‫ﻳﻨﻘﻄﻊ ﺻﻠﻰ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻮﻗ ﺖ ﻓ ﺈﺫﺍ ﺩﺧ ﻞ ﺍﻟﻮﻗ ﺖ ﺍﻟﺜ ﺎﻧﻲ ﻭﺍﻧﻘﻄ ﻊ ﻭﺩﺍﻡ ﺍﻻﻧﻘﻄ ﺎﻉ] ﺇﻟ ﻰ‬
‫ﻭﻗ ﺖ ﺻ ﻼﺓ ﺁﺧ ﺮﻯ ﺗﻮﺿ ﺄ ﻭﺃﻋ ﺎﺩ ﺍﻟ ﺼﻼﺓ ﻳﻌﻨ ﻲ؛ ﻷﻧ ﻪ ﺑ ﺪﻭﺍﻡ ﺍﻻﻧﻘﻄ ﺎﻉ[)‪ (٥‬ﺗﺒ ﻴﻦ ﺃﻧ ﻪ‬
‫ﺻﺤﻴﺢ ﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻤﻌﺬﻭﺭﻳﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻘﻄ ﻊ ﻓ ﻲ ﻭﻗ ﺖ‪ (٦)/‬ﺍﻟ ﺼﻼﺓ ﺍﻟﺜﺎﻧﻴ ﺔ)‪ (٧‬ﺣﺘ ﻰ‬
‫ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﺟﺎﺯﺕ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﻌﺬﺭ ﺑﺎﺳﺘﻴﻌﺎﺑﻪ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻮﺣﻜﻤﺎ ً ﻳﺜﺒﺖ ﻣﺴﺘﻨﺪﺍ ً ﺇﻟ ﻰ ﺃﻭﻝ‬
‫ﻣﺎ ﺃﺻﺎﺑﻪ؛ ﺇﺫ ﻟﻮﻻ ﺍﻻﺳﺘﻨﺎﺩ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻌﺬﺭ ﻟﻮﺟﺒﺖ)‪ (٨‬ﺍﻹﻋ ﺎﺩﺓ ﻣﻄﻠﻘﺎً‪،‬ﻓﻬ ﺬﻩ ﺗ ﺮﺩ ﻧﻘ ﻀﺎ ً‬
‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺒﺤﺮ«)‪ (٩‬ﻣﻦ ﺃﻥ ﺍﻟﻌﺬﺭ ﻳﺜﺒﺖ ﻣﻘﺘﺼﺮﺍ ً ﻻ ﻣﺴﺘﻨﺪﺍ ً‪.‬‬
‫‪ o‬ﺗﻨﺒﻴﻪ‪:‬‬
‫ﺫﻛﺮ ﻓﻲ »ﺷ ﺮﺡ ﺍﻟﻮﻗﺎﻳ ﺔ«)‪" (١٠‬ﻟ ﺼﺪﺭ ﺍﻟ ﺸﺮﻳﻌﺔ" ﺃﻥ ﺍﻹﻧ ﺴﺎﻥ ﺇﺫﺍ ﻋ ﺼﺮ ﻗﺮﺣ ﺔ‪،‬‬
‫ﻓﺘﺠﺎﻭﺯ ﺍﻟﻤﺨﺮﺝ)‪ ،(١١‬ﻭﻛﺎﻥ ﺑﺤﺎﻝ ﻟﻮ ﻟﻢ ﻳﻌﺼﺮ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﻟﻢ ﻳﻨ ﺘﻘﺾ ﻭﺿ ﻮءﻩ)‪،(١‬ﻭﺑ ﻪ‬

‫)‪(١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٢٧/١‬‬

‫)‪(٢‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٦٥/١‬‬
‫)‪(٣‬ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.١٢٢/١‬‬
‫)‪(٤‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٢٦/١‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٥٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺃ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ( ﻓﻮﺟﺒﺖ‪.‬‬
‫)‪(٩‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٢٢٧/١‬‬
‫ﺏ »ﻭﻗﺎﻳﺔُ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻲ ﻣ ﺴﺎﺋ ِﻞ ﺍﻟﻬﺪﺍﻳ ﺔ«‪ :‬ﻟﻺﻣ ِﺎﻡ ﺑﺮﻫ ﺎﻥ ﺍﻟ ﺸﺮﻳﻌﺔ‬
‫)‪»(١٠‬ﺷﺮﺡ ﺍﻟﻮﻗﺎﻳﺔ«‪ :‬ﻭﺍﺳ ُﻢ ﺍﻟﻜﺘﺎ ِ‬
‫ﻣﺤﻤﻮ ٍﺩ ﺑﻦ ﺻﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﻭﻝ ﻋﺒﻴﺪ ﷲ ﺍﻟﻤﺤﺒﻮﺑﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘ ﻮﻓﻰ ﻋ ﺎﻡ ‪٧٤٧‬ﻫ ـ‪ ،‬ﻭﻗ ﺪ ﻏﻠ ﺐ‬
‫ﻧﻌﺘﻪ ﻋﻠﻰ ﺷﺮﺣﻪ ﺣﺘﻰ ﺻﺎﺭ ﺍﺳ ﻤﺎ ً ﻟ ﺸﺮﺣﻪ‪ ،‬ﻭﺻ ﺎﺣﺐ ﺍﻟﻮﻗﺎﻳ ﺔ ﻫ ﻮ ﺟ ﺪﻩُ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ‬
‫ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٢٠٢٠/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ٣٤٦/١‬ﻭ‪.٤٠٦/٢‬‬
‫)‪(١١‬ﺃﻱ‪ :‬ﺗﺠﺎﻭﺯ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻘﺮﺣﺔ ‪ -‬ﺍﻟﻘﻴﺢ ﺃﻭ ﺍﻟﺼﺪﻳﺪ‪ -‬ﻣﻜﺎﻧﻪ‪.‬‬

‫‪٣٦٢‬‬
‫ﺻﺮﺡ )‪" (٢‬ﺍﻟﺰﻳﻠﻌﻲ")‪ (٣‬ﻭﻏﻴﺮﻩ)‪ (٤‬ﻣﻌﻠﻼً ﺑﺄﻧﻪ ﻣﺨﺮﺝ ﻻ ﺧﺎﺭﺝ ﺑﻨﻔﺴﻪ ﻭﻣﻘﺘ ﻀﺎﻩ ﺃﻥ ﻟ ﻮ‬
‫ﻣﺼﻪ ﺑﻨﻔﺴﻪ ﻟﻢ ﻳﻨﺘﻘﺾ ﻓﺈﻧﻪ ﻛﺎﻟﻌﺼﺮ ﻓﻲ ﺃﻧﻪ ﻣﺨﺮﺝ ﻻ ﺧﺎﺭﺝ ﺑﻨﻔﺴﻪ‪.‬‬
‫‪.........................................................................................‬‬
‫ﻟﻜ ﻦ ﻓ ﻲ »ﺍﻟﻤﺤ ﻴﻂ«‪ :‬ﻟ ﻮ ﻣ ﺼﺖ ﺍﻟﻌﻠﻘ ﺔ ﻋ ﻀﻮ ﺇﻧ ﺴﺎﻥ ﺣﺘ ﻰ ﺍﻣ ﺘﻸﺕ ﻣ ﻦ ﺩﻣ ﻪ‬
‫ﺍﻧﺘﻘﺾ)‪(٥‬؛ ﻷﻧﻪ ﻣﺠﺎﻭﺯ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﻜﻞ ﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﺼﺮ ﻭﺍﻟﻤﺺ؛ ﻷﻥ ﺍﻟﻌﻠﺔ ﻓﻲ ﻋ ﺪﻡ ﺍﻻﻧﺘﻘ ﺎﺽ ]ﻓ ﻲ‬
‫ﺍﻟﻌﺼﺮ[)‪] (٦‬ﻭﺑﺎﻻﻧﺘﻘﺎﺽ ﻓﻲ ﺍﻟﻤ ﺺ[)‪] (٧‬ﻣﻮﺟ ﻮﺩﺓ ﻓ ﻲ ﺻ ﻮﺭﺓ ﺍﻟﻤ ﺺ ﻓ ﺈﻥ ﺍﻟﻌﻠ ﺔ ﻛﻤ ﺎ‬
‫ﺳﺒﻖ ﺃﻧﻪ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﺪﻡ ﺑﻨﻔﺴﻪ ﺑﻞ ﺃﺧﺮﺝ‪ ،‬ﻭﻫﺬﺍ ﻣﺤﻘﻖ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﻤﺺ‪.(٨)/‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﺑﻌﺪﻡ ﺍﻻﻧﺘﻘﺎﺽ ﻓﻲ ﺍﻟﻌ ﺼﺮ ﻭﻓ ﻲ ﺍﻻﻧﺘﻘ ﺎﺽ ﻓ ﻲ ﺍﻟﻤ ﺺ[)‪ (٩‬ﻣﻮﺍﻓﻘ ﺎ ً‬
‫ﻟﻤﺎ ﻓﻲ »ﺍﻟﻤﺤﻴﻂ« ﻭﻏﻴﺮﻩ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﺎﻟﻔﺮﻕ ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ‪ (١٠)/‬ﻟ ﻢ ﻳﻘ ﻞ ﺑ ﻪ‪ ،‬ﻓﻌﻠﻴ ﻪ ﺑﺎﻟﻨﻘ ﻞ‬
‫ﻱ")‪ (١١‬ﻋﻦ ﺑﻌﺾ "ﺍﻟﻔﻀﻼء"‪.‬‬ ‫ﺍﻟﻤﻌﺘﻤﺪ ﺍﻟﺼﺮﻳﺢ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻻ ﺇﺷﻜﺎﻝ؛ ﻷﻥ ﻣﺎ ﺫﻛﺮﻩ ﺷﺎﺭﺡ »ﺍﻟﻮﻗﺎﻳﺔ« ﻭﺻﺮﺡ ﺑﻪ "ﺍﻟﺰﻳﻠﻌﻲ" ﻭﻏﻴ ﺮﻩ‬
‫ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﻤﺨﺮﺝ‪ ،‬ﻭﻣ ﺎ ﻓ ﻲ »ﺍﻟﻤﺤ ﻴﻂ« ﻣﺒﻨ ﻲ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻻ ﻓ ﺮﻕ‬
‫)‪(١٢‬‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻨﻘﺾ‪/‬‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « )‪ (١‬ﺃﻧﻪ ﺍﻟﻤﺨﺘﺎﺭ؛ ﻷﻥ ﻓﻲ ﺍﻹﺧﺮﺍﺝ‬
‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﺭ«)‪ (١٣‬ﻋﻦ » ﱠ‬

‫)‪(١‬ﻣﺴﺄﻟﺔ) ﺍﻟﻘ ﻴﺢ ﻭﺍﻟ ﺼﺪﻳﺪ ﻭﺍﻧﺘﻘ ﺎﺽ ﺍﻟﻮﺿ ﻮء ﺑﻬﻤ ﺎ (‪ :‬ﺍﺗﻔ ﻖ ﺍﻟﻔﻘﻬ ﺎء ﻋﻠ ﻰ ﺃﻥ ﺍﻟﻘ ﻴﺢ ﻭﺍﻟ ﺼﺪﻳﺪ ﺇﺫﺍ‬
‫ﺧﺮﺟ ﺎ ﻣ ﻦ ﺑ ﺪﻥ ﺍﻹﻧ ﺴﺎﻥ ﻓﻬﻤ ﺎ ﻧﺠ ﺴﺎﻥ ؛ ﻷﻧﻬﻤ ﺎ ﻣ ﻦ ﺍﻟﺨﺒﺎﺋ ﺚ‪ ،‬ﻭﺍﻟﻄﺒ ﺎﻉ ﺍﻟ ﺴﻠﻴﻤﺔ ﺗ ﺴﺘﺨﺒﺜﻬﻤﺎ ؛‬
‫ﻭﻷﻧﻬﻤﺎ ﻣﺘﻮﻟﺪﺍﻥ ﻣﻦ ﺍﻟﺪﻡ ﻭﺍﻟﺪﻡ ﻧﺠﺲ‪.‬‬
‫)‪(٢‬ﻓﻲ )ﺃ( ﺯﻳﺎﺩﺓ ﻓﻲ‪.‬‬
‫)‪(٣‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٨/١‬‬
‫)‪(٤‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣١/١‬‬
‫)‪(٥‬ﻳﻨﻈ ﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٣٩/١‬ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪،٣٥/١‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.١١/١‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺑﺎﻟﻌﺼﺮ‪.‬‬
‫)‪(٧‬ﻣﺎﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻟﻢ ﻳﺮﺩ ﻓﻲ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪ ٢٩٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١٠‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(١١‬ﻣﻦ ﺣﺎﺷﻴﺔ ﺃﺑﻲ ﺍﻟﺴﻌﻮﺩ ﻋﻠﻰ ُﻣ ﱠﻼ ِﻣﺴْﻜﻴﻦ ‪.٤٢/١‬‬
‫)‪(١٢‬ﺑﺪﺍﻳﺔ ‪/١٣٢‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(١٣‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪ ) ١٣٧/١‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ (‪.‬‬

‫‪٣٦٣‬‬
‫ﺍﻹﺧﺮﺍﺝ ﺧﺮﻭﺟ ﺎً‪ ،‬ﻓ ﺼﺎﺭ ﻛﺎﻟﻔ ﺼﺪ)‪ ،(٢‬ﻭﻓ ﻲ »ﺍﻟﻔ ﺘﺢ« ﻋ ﻦ »ﺍﻟﻜ ﺎﻓﻲ« ﺃﻧ ﻪ ﺍﻷﺻ ﺢ)‪،(٣‬‬
‫ﻭﺍﻋﺘﻤ ﺪﻩ "ﺍﻟﻘﻬ ﺴﺘﺎﻧﻲ"‪ ،‬ﻭﻓ ﻲ »ﺍﻟﻘﻨﻴ ﺔ« ﻭ»ﺟ ﺎﻣﻊ ﺍﻟﻔﺘ ﺎﻭﻯ«)‪ (٤‬ﺃﻧ ﻪ ﺍﻷﺷ ﺒﻪ ﺃﻱ‪ :‬ﺍﻷﺷ ﺒﻪ‬
‫ﺑﺎﻟﻨﺼﻮﺹ ﺭﻭﺍﻳﺔ ﻭﺍﻟﺮﺍﺟﺢ ﺩﺭﺍﻳﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﺤﺎﺻﻞ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﺑﻌ ﺪﻡ ﺍﻟ ﻨﻘﺾ ﻓ ﻲ ﺍﻟﻌ ﺼﺮ‪ (٥)/‬ﻳﻘ ﻮﻝ ﺑﻌﺪﻣ ﻪ ﻓ ﻲ ﺍﻟﻤ ﺺ)‪،(٦‬‬
‫ﻭﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻨﻘﺾ ﻓﻲ ﺍﻟﻤﺺ ﻳﻘﻮﻝ ﺑﻪ ﺃﻳ ﻀﺎ ً ﻓ ﻲ ﺍﻟﻌ ﺼﺮ‪ ،‬ﻭﺍﻹﺷ ﻜﺎﻝ ﺇﻧﻤ ﺎ ﻳﺘﺤﻘ ﻖ ﺃﻥ ﻟ ﻮ‬
‫ﻗﺎﻝ ﺷﺨﺺ ﺑﺎﻟﻨﻘﺾ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ﻭﺑﻌﺪﻣﻪ ﻓﻲ ﺍﻵﺧﺮ ﺣﺘﻰ)‪ (٧‬ﻳﻄﻠﺐ ﻣﻨﻪ ﻭﺟﻪ ﺍﻟﻔﺮﻕ ﻭﻟﻢ‬
‫ﺼﺔ)‪ (٨‬ﻧﺎﻗﺾ ﻋﻠﻰ ﻣ ﺎ ﻫ ﻮ ﺍﻟ ﺼﺤﻴﺢ ﻣ ﻦ ﻋ ﺪﻡ‬ ‫ﺍﻟﺤ ﱠﻤ َ‬
‫ﻳﻘﻞ ﺫﻟﻚ ﺃﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻤﺎء ِ‬
‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﻤﺨﺮﺝ‬
‫‪.........................................................................................‬‬
‫ﻭﻋﻠ ﻰ ﻣﻘﺎﺑﻠ ﻪ ﻻ ﻳ ﻨﻘﺾ؛ ﻷﻥ ﺍﻟﺨ ﺎﺭﺝ ﻣ ﻦ ﺑ ﺪﻥ ﺍﻹﻧ ﺴﺎﻥ ﺇﻣ ﺎ ﺧ ﺎﺭﺝ ﺑﻨﻔ ﺴﻪ ﺃﻭ ﻣﺨ ﺮﺝ‬
‫ﺑﻮﺍﺳﻄﺔ ﺷﻲء ﻭﻟﻴﺲ ﺛﻢ ﺷﻲء ﺁﺧﺮ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻪ‪.‬‬
‫)‪(١٠‬‬
‫ﻣ ﻦ ﻋ ﺪﻡ ﺍﻟ ﻨﻘﺾ ﺑﻤ ﺎ ﻳﺨ ﺮﺝ‬ ‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ "ﺍﻟﺸﺮﻧﺒﻼﻟﻲ")‪ (٩‬ﻓﻲ ﺭﺳ ﺎﻟﺘﻪ‬

‫)‪(١‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪ ) ١٢/٤‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ (‪.‬‬

‫)‪(٢‬ﺍﻟﻔﺼﺪ‪ :‬ﻟﻐﺔً‪:‬ﺷﻖ ﺍﻟﻌﺮﻕ‪.‬‬
‫ﺘﺨﺮﺍﺝ ﺍﻟ ﺪﻡ ﺍﻟ ﺬﻱ ﻳ ﺆﺫﻱ ﺍﻟﺠ ﺴﺪ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟ ﺼﺤﺎﺡ ﻟﻠﺠ ﻮﻫﺮﻱ‬ ‫ِ‬ ‫ﻕ ﻻﺳ‬‫ﺍﺻ ﻄﻼﺣﺎ ً‪ :‬ﻫ ﻮ ﻗﻄ ﻊ ﺍﻟﻌ ﺮ ِ‬
‫‪،٥١٩/٢‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ‪.٧٥٢/٦‬‬
‫)‪(٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﻟﻬﻤﺎﻡ ‪.٥٤/١‬‬
‫)‪»(٤‬ﺟﺎﻣﻊ ﺍﻟﻔﺘﺎﻭﻯ«‪:‬ﻟﻠ ﺴﻴﺪ ﺍﻹﻣ ﺎﻡ ﻧﺎﺻ ِﺮ ﺍﻟ ﺪﻳﻦ ﺑ ﻦ ﺍﻟﻘﺎﺳ ﻢ ﻣﺤﻤ ٍﺪ ﺑ ﻦ ﻳﻮﺳ ﻒ ﺍﻟ ﺴﻤﺮﻗﻨﺪﻱ ﺍﻟﺤﻨﻔ ﻲ‬
‫ﺍﻟﻤﺘ ﻮﻓﻰ ﻋ ﺎﻡ ‪٥٥٦‬ﻫ ـ‪،‬ﻓﻘﻴﻪ ﻋ ﺎﻟﻢ ﺑﺎﻟﺘﻔ ﺴﻴﺮ ﻭﺍﻟﺤ ﺪﻳﺚ ﻭﺍﻟ ﻮﻋﻆ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ‬
‫ﺧﻠﻴﻔﺔ ‪،٥٦٥/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‪.٢٣٩/٦‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١٥٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺍﻟﻤﺼﻨﻒ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﻣﺘﻰ‪.‬‬
‫ﺍﻟﺤ ﱠﻤﺼﺔ«‪ :‬ﻭﻛﻴﻔﻴﺘﻪ ﺃﻥ ﻳﻜ ﻮﻯ‬ ‫ﻲ ِ‬‫)‪(٨‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻼﺝ ﻛﺎﻥ ﻳﺴﺘﺨﺪﻡ ﻣﻦ ﻗﺒﻞ ﺃﻫﻞ ﺩﻣﺸﻖ ﻭﻳﺴﻤﻮﻧﻪ »ﻛ ﱠ‬
‫ً‬
‫ﻣﺤﻞ ﺍﻷﻟﻢ ﺛﻢ ﻳﻌﻔﻦ ﻣﺪﺓ ﺑﻤﺦ ﺍﻟﻐﻨﻢ ﺛ ﻢ ﻳﺠﻌ ﻞ ﻓﻴ ﻪ ﺣﻤ ﺼﺔ ﺗﻮﺿ ﻊ ﻳﻮﻣ ﺎ ﻭﻟﻴﻠ ﺔ ﺛ ﻢ ﺗﻠﻘ ﻰ ﻣﻨ ﻪ‪.‬ﻭﻗ ﺎﻝ‬
‫= ﺇﻥ ﺻﺎﺣﺐ ﻛﻲ ﺍﻟﺤﻤﺼﺔ ﻻ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﻋﺬﺭ ﺑﻞ ﻳﻨﻈﺮ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺨ ﺎﺭﺝ‬ ‫ﺍﻟﻔﻘﻬﺎء‪= :‬‬
‫ً‬
‫ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻗﻮﺓ ﺍﻟﺴﻴﻼﻥ ﺑﻨﻔﺴﻪ ﻳﻜﻮﻥ ﻧﺠﺴﺎ ﻧﺎﻗﻀﺎ ﻟﻠﻮﺿﻮء‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻏ ﺴﻠﻪ‪ ،‬ﻭﻻ ﺗﺠ ﻮﺯ ﺍﻟ ﺼﻼﺓ‬
‫ﺣﺎﻝ ﺳﻴﻼﻧﻪ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﻮﻋﺐ ﻭﻗﺘﺎ ً ﻛﺎﻣﻼً ﻭﺇﻻ ﻓﻼ ﻳﻨﻘﺾ‪،‬ﺑﻞ ﻫ ﻮ ﻁ ﺎﻫﺮ ﻭﻟ ﻮ ﺃﺻ ﺎﺏ ﻣﺎﺋﻌ ﺎ ً‪.‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٢٢٧/١‬ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ‪ ،١٣٩/١‬ﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،٢٣/٢‬ﻓﺘﻮﺣﺎﺕ ﺍﻟﻮﻫﺎﺏ ﺑﺘﻮﺿﻴﺢ ﺷﺮﺡ ﻣ ﻨﻬﺞ ﺍﻟﻄ ﻼﺏ ﻟﻠ ﺸﻴﺦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﺠﻤﻞ ‪.٤١٧/١‬‬
‫‪،‬ﻣﻜﺜﺮ ﻣ ﻦ‬
‫ٌ‬ ‫)‪"(٩‬ﺍﻟﺸﺮﻧﺒﻼﻟﻲ"‪ :‬ﻭﻟﺪ ﻋﺎﻡ‪٩٩٤‬ﻫـ ﻫﻮ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻤﺎﺭ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﺮﻧﺒﻼﻟﻲ‪،‬ﻓﻘﻴﻪٌ ﺣﻨﻔ ٌ‬
‫ﻲ‬
‫ﻭﻋﻤﺮﻩ ﺳﺖُ ﺳﻨﻮﺍﺕٍ‪،‬ﻓﻨﺸﺄ ﺑﻬ ﺎ ﻭﺩﺭﺱ‬ ‫ُ‬ ‫ﺍﻟﺘﺼﺎﻧﻴﻒ‪،‬ﻭﻧﺴﺒﺘﻪ ﺇﻟﻰ ﺍﻟﻤﻨﻮﻓﻴﺔ‪،‬ﺟﺎء ﺑﻪ ﻭﺍﻟﺪﻩُ ﺇﻟﻰ ﺍﻟﻘﺎﻫﺮﺓِ‬
‫ﺑ ﺎﻷﺯﻫﺮ‪ ،‬ﻭﺃﺻ ﺒﺢ ﺍﻟﻤﻌ ﻮ َﻝ ﻋﻠﻴ ﻪ ﻓ ﻲ ﺍﻟﻔﺘ ﺎ‪ ،‬ﺗ ﻮﻓﻲ ﺑﺎﻟﻘ ﺎﻫﺮﺓ ﻋ ﺎﻡ‪١١١٧‬ﻫ ـ‪ ،‬ﻣ ﻦ ﻛﺘﺒ ﻪ‪ »:‬ﻧ ﻮﺭ‬
‫ﺍﻹﻳ ﻀﺎﺡ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ«‪»،‬ﺷ ﺮﺡ ﻣﺮﺍﻗ ﻲ ﺍﻟﻔ ﻼﺡ «‪» ،‬ﺣﺎﺷ ﻴﺔ ﻋﻠ ﻰ ﺩﺭﺭ ﺍﻟﺤﻜ ﺎﻡ ﻟﻤ ﻨﻼ ﺧ ﺴﺮﻭ«‪،‬‬
‫»ﺍﻟﺘﺤﻘﻴﻘ ﺎﺕ ﺍﻟﻘﺪﺳ ﻴﺔ« ﻭﺗﻌ ﺮﻑ ﺑﺮﺳ ﺎﺋﻞ ﺍﻟ ﺸﺮﻧﺒﻼﻟﻲ ﻭﻋ ﺪﺗﻬﺎ ‪ /٤٨/‬ﺭﺳ ﺎﻟﺔ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٢٠٨/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ‪.١١٧/١‬‬
‫)‪(١٠‬ﻭﻫ ﻲ »ﻏﺎﻳ ﺔ ﺍﻟﺘﺤﻘﻴ ﻖ ﻓ ﻲ ﺃﺣﻜ ﺎﻡ ﻛ ﻲ ﺍﻟﺤﻤ ﺼﺔ«‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻹﺳ ﻤﺎﻋﻴﻞ ﺑﺎﺷ ﺎ‬

‫‪٣٦٤‬‬
 ‫ﻣﻨﻬﺎ ﻣﺪﻋﻴﺎ ً ﺃﻧﻪ ﻣﺠﺮﺩ ﺭﺷﺢ ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﻣﻦ ﺍﻟﻤﻨﻘﻮﻝ ﻻ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻩ‪.‬‬
‫ﺛﻢ ﺭﺍﺟﻌﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﺮﺃﻳﺘﻪ ﺫﻛﺮ ﺁﺧﺮﺍ ً ﺗﻔﺼﻴﻼً ﻣﺤﺼﻠﻪ‪ :‬ﺃﻧﻪ ﺇﻥ ﻟ ﻢ ﻳ ﺴﻞ‬
‫ﺑﻘ ﻮﺓ ﻧﻔ ﺴﻪ ﻓﻬ ﻮ ﻁ ﺎﻫﺮ ﻻ ﻳ ﻨﻘﺾ ﺍﻟﻮﺿ ﻮء ﻭﻻ ﻳ ﻨﺠﺲ ﺍﻟﺜ ﻮﺏ‪] (١)/‬ﻭﺇﻥ ﻛ ﺎﻥ ﻟ ﻪ ﻗ ﻮﺓ‬
‫ﺍﻟﺴﻴﻼﻥ ﺑﻨﻔﺴﻪ ﻳﻜﻮﻥ ﻧﺠﺴﺎ ً ﻧﺎﻗﻀﺎ ً ﻟﻠﻮﺿﻮء‪ ،‬ﻭﻳﻠﺰﻡ ﻏﺴﻞ ﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻟﺜﻮﺏ[)‪، (٢‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻟﺼﺎﺣﺒﻪ‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺼﻼﺓ ﺣﺎﻝ ﺳﻴﻼﻧﻪ؛ ﻓﺈﻧﻪ ﻧﺎﻗﺾ ﻟﻠﻮﺿﻮء ﻧﺠﺲ‪ ،‬ﻭﻻ ﻳﺼﻴﺮ ﺑﻪ ﺻﺎﺣﺐ ﻋ ﺬﺭ)‪(٣‬؛ ﻷﻥ‬
‫ﺻ ﺎﺣﺐ ﺍﻟﻌ ﺬﺭ‪ :‬ﻫ ﻮ ﺍﻟ ﺬﻱ ﻻ ﻳﻘ ﺪﺭ ﻋﻠ ﻰ ﺭﺩ ﻋ ﺬﺭﻩ ﻭﻟ ﻮ ﺑ ﺎﻟﺮﺑﻂ ﻭﺍﻟﺤ ﺸﻮ ﺍﻟ ﺬﻱ ﻳﻤﻨ ﻊ‬
‫ﺧﺮﻭﺝ ﺍﻟﻨﺠﺲ ﺍﻟﺦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺨﺎﺭﺝ ﻟﻪ ﻗﻮﺓ ﺍﻟ ﺴﻴﻼﻥ ﺑﻨﻔ ﺴﻪ ﻧﻘ ﺾ ﻭﺇﻥ ﻟ ﻢ ﻳ ﺴﻞ ﺑﻘ ﻮﺓ ﻧﻔ ﺴﻪ ﻻ‬
‫ﻳﻨﻘﺾ ﻅﺎﻫﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﻤﺨﺮﺝ‪.‬‬
‫)‪(٥‬‬
‫ﺛﻢ ﺇﻧﻲ ﺭﺃﻳ ﺖ ]ﺍﻟﻌﻼﻣ ﺔ[)‪ (٤‬ﺍﻟ ﺸﻴﺦ "ﻋﺒ ﺪ ﺍﻟﻐﻨ ﻲ ﺍﻟﻨﺎﺑﻠ ﺴﻲ" ] ﻗ ﺪﺱ ﷲ ﺳ ﺮﻩ [‬
‫)‪(٧‬‬
‫ﻧﻘ ﻞ ﻋ ﻦ »ﺍﻟﻴﻨ ﺎﺑﻴﻊ«)‪ (٦‬ﺷ ﺮﺡ "ﺍﻟﻘ ﺪﻭﺭﻱ"‪ :‬ﺃﻥ ﺍﻟﻤ ﺎء ﺍﻟ ﺼﺎﻓﻲ ﺍﻟﺨ ﺎﺭﺝ ﻣ ﻦ ﺍﻟﻨﻔﻄ ﺔ‬
‫‪.......................‬‬
‫‪.........................................................................................‬‬

‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٢٩٧/١‬‬
‫)‪(١‬ﺑﺪﺍﻳﺔ ‪ ٢٩٥‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٢‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺍﻟﻌﺬﺭ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪) ،‬ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪»(٦‬ﺍﻟﻴﻨﺎﺑﻴﻊ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺘﻔ ﺎﺭﻳﻊ«‪ :‬ﻣ ﻦ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺍﻟﻘ ﺪﻭﺭﻱ ﻻﺑ ﻦ ﺭﻣ ﻀﺎﻥ ﺭﺷ ﻴﺪ‬
‫ﺍﻟ ﺪﻳﻦ ﺃﺑ ﻲ ﻋﺒ ﺪ ﷲ ﻣﺤﻤ ﻮﺩ ﺑ ﻦ ﺭﻣ ﻀﺎﻥ ﺍﻟﺮﻭﻣ ﻲ ﺍﻟﺤﻨﻔ ﻲ ﺍﻟﻤﺘ ﻮﻓﻰ ﺳ ﻨﺔ ‪٧٦٨‬ﻫ ـ‪.‬ﻳﻨﻈ ﺮ ﻛ ﺸﻒ‬
‫ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،١٦٣١/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪.٦٦٥/١‬‬
‫)‪(٧‬ﺟ ﺎء ﻓ ﻲ ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ‪)) :‬ﺍﻟﻨﻔﻄ ﺔ ﺑﺜ ﺮﺓ ﺗﺨ ﺮﺝ ﻣ ﻦ ﺍﻟﻴ ﺪ ﻣ ﻦ ﺍﻟﻌﻤ ﻞ ﻣ ﻸﻯ ﻣ ﺎء((‪ ،‬ﻭﺟ ﺎء ﻓ ﻲ‬
‫ﻲ ْﺍﻟﻘُ ْﺮ َﺣﺔ ﺍﻟﺘﻲ ﺍﻣﺘﻸﺕ ﻭﺣﺎﻥ ﻗﺸﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻗﻮﻟﻬﻢ ﺍﻧﺘﻔﻂ ﻓﻼﻥ ﺇﺫﺍ‬ ‫ﻄﺔُ ِﻫ َ‬
‫ﺍﻟﺒﺤﺮﺍﻟﺮﺍﺋﻖ )) َﻭﺍﻟﻨﱠ ِﻔ َ‬
‫ﺍﻣﺘﻸ ﻏﻀﺒﺎ ً ﻗﺎﻝ ﻓﻲ ﺍﻟﺠﻤﻬﺮﺓ‪ :‬ﺗﻨﻔﻄﺖ ﻳﺪ ﺍﻟﺮﺟ ﻞ ﺇﺫﺍ ﺭﻕ ﺟﻠ ﺪﻫﺎ ﻣ ﻦ ﺍﻟﻌﻤ ﻞ ﻭﺻ ﺎﺭ ﻓﻴﻬ ﺎ ﻛﺎﻟﻤ ﺎء‬
‫ﻭﺍﻟﻜﻒ ﻧﻔﻴﻄﺔ ﻭﻣﻨﻔﻮﻁﺔ ﻛﺬﺍ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ((‪.‬‬
‫ﻭﻗ ﺎﻝ ﺍﻟﻔﻘﻬ ﺎء‪ :‬ﺍﻟﻨﻔﻄ ﺔ ﺗﺤ ﺖ ﺍﻟﺠﻠ ﺪ ﻻ ﻳﺤﻜ ﻢ ﻋﻠﻴﻬ ﺎ ﺑﻨﺠﺎﺳ ﺔ ﻭﻻ ﻧﻘ ﺾ ﻟﻠﻮﺿ ﻮء‪ .‬ﺃﻣ ﺎ ﺇﺫﺍ ﺧ ﺮﺝ‬
‫ﻣﺎﺅﻫﺎ ﻓﻘﺪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﻧﺠﺎﺳﺘﻪ‪ ،‬ﻭﻳﻌﻔﻰ ﻋﻤﺎ ﻳﻌﺘﺒﺮ ﻣﻨﻪ ﻗﻠ ﻴﻼً ﺗﺒﻌ ﺎ ً ﻟﻜ ﻞ ﻣ ﺬﻫﺐ ﻓ ﻲ ﺿ ﺎﺑﻂ ﺍﻟﻘﻠ ﺔ‬
‫ﻭﺍﻟﻜﺜﺮﺓ ﻓﻲ ﺍﻟﻤﻌﻔﻮﺍﺕ‪ .‬ﺃﻣﺎ ﻧﻘﺾ ﺍﻟﻮﺿ ﻮء ﺑﺨﺮﻭﺟ ﻪ‪ :‬ﻓﻬ ﻮ ﻣ ﺬﻫﺐ ﺍﻟﺤﻨﻔﻴ ﺔ ﺇﻥ ﺳ ﺎﻝ ﻋ ﻦ ﻣﻜﺎﻧ ﻪ‪،‬‬
‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻥ ﻛﺎﻥ ﻓﺎﺣﺸﺎً‪ ،‬ﺧﻼﻓﺎ ً ﻟﻠﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻬﻮ ﻏﻴﺮ ﻧﺎﻗﺾ ﻋﻨﺪﻫﻢ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻋﺪﻡ‬
‫ﺫﻛ ﺮﻫﻢ ﻟ ﻪ ﺑ ﻴﻦ ﻧ ﻮﺍﻗﺾ ﺍﻟﻮﺿ ﻮء‪ = = .‬ﻳﻨﻈ ﺮ‪ :‬ﻟ ﺴﺎﻥ ﺍﻟﻌ ﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ ‪ ،٤١٧/٧‬ﺍﻟﺒﺤ ﺮ‬
‫ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٣٤/١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪ ،٢٢٨/١‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ‬
‫ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪،٥٧٦/٢‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٣٩/١‬‬

‫‪٣٦٥‬‬
‫ﻻ‪ (١)/‬ﻳﻨﻘﺾ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻥ "ﺍﻟﺤﺴﻦ")‪ (٢‬ﺭﻭﻯ ﻋﻦ ]ﺍﻹﻣﺎﻡ[)‪" (٣‬ﺃﺑ ﻲ‪ (٤)/‬ﺣﻨﻴﻔ ﺔ" ﺃﻧ ﻪ ﺇﺫﺍ‬
‫ﺧﺮﺝ ﻣﺎء ﺻﺎﻑ ﻻ ﻳﻨﻘﺾ‪ ،‬ﻭﻋﺰﻯ »ﻟﺨﺰﺍﻧﺔ ﺍﻟﻔﺘﺎﻭﻯ«)‪ (٥‬ﺃﻧﻪ ﻟﻮ ﺳﺎﻝ ﻣ ﻦ ﺍﻟﻨﻔﻄ ﺔ ﻣ ﺎء‬
‫ﻻ ﻳ ﻨﻘﺾ‪ ،‬ﻭﻧﻘ ﻞ ﻋ ﻦ "ﺷ ﻤﺲ ﺍﻷﺋﻤ ﺔ ﺍﻟﺤﻠ ﻮﺍﻧﻲ" ﺃﻥ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻘ ﻮﻝ ﺳ ﻌﺔ ﻟﻤ ﻦ ﻛ ﺎﻥ ﺑ ﻪ‬
‫)‪(٧‬‬
‫ﺟﺪﺭﻱ ﺃﻭ ﺟﺮﺏ ﻓﺴﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﻧﻘﻞ ﻋﻦ "ﻭﺍﻟﺪﻩ")‪ (٦‬ﻓﻲ ﺷﺮﺣﻪ ﻋﻠ ﻰ ﺷ ﺮﺡ »ﺍﻟ ﺪﺭﺭ«‬
‫ﺃﻧﻪ ﺣﻜﻰ ﺧﻼﻓﺎ ً ﻓﻲ ﻣﺎء ﺍﻟﻨﻔﻄﺔ‪ (٨)/‬ﺛﻢ‬
‫‪.........................................................................................‬‬
‫)‪(٩‬‬
‫ﻗ ﺎﻝ‪ :‬ﻭﺍﻟﺤﺎﺻ ﻞ ﺃﻥ ﻣ ﺴﺄﻟﺔ ﺍﻟﻨﻔﻄ ﺔ ﻣﺨﺘﻠ ﻒ ﻓﻴﻬ ﺎ‪ ،‬ﻭﻋ ﺪﻡ ﺍﻟ ﻨﻘﺾ ﺭﻭﺍﻳ ﺔ ﻛﻤ ﺎ ﺫﻛﺮﻧ ﺎﻩ‬
‫ﻭﺃﻥ ﻣ ﺎ ﻳﺨ ﺮﺝ ﻣﻨﻬ ﺎ ﻻ ﻳ ﻨﻘﺾ‪،‬‬ ‫ﺼﺔ)‪ (١٠‬ﱠ‬ ‫ﺍﻟﺤ ﱠﻤ َ‬
‫ﻲِ ِ‬‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻜ ﻢ ﺑﻬ ﺬﻩ ﺍﻟﺮﻭﺍﻳ ﺔ ﻓ ﻲ ﻛ ّ‬
‫ﻭﺇﻥ ﺗﺠﺎﻭﺯ ﺇﻟﻰ ﻣﻮﺿﻊ ﻳﻠﺤﻘﻪ ﺣﻜﻢ ﺍﻟﺘﻄﻬﻴﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣ ﺎء ﺻ ﺎﻓﻴﺎ ً ﻭﻋ ﺰﻱ »ﻟﻠﻜ ﺎﻓﻲ« ﺃﻥ‬
‫ﺍﻟﻨﻔﻄﺔ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﻛﺴﺮﻫﺎ ﺍﻟﺠﺪﺭﻱ‪ ،‬ﺃﻣﺎ ﻏﻴﺮ ﺍﻟ ﺼﺎﻓﻲ ﺑ ﺄﻥ ﻛ ﺎﻥ ﻣﺨﻠﻮﻁ ﺎ ً ﺑ ﺪﻡ ﺃﻭ ﻗ ﻴﺢ‬
‫ﺃﻭ ﺻ ﺪﻳﺪ ﻓﺈﻧ ﻪ ﻧ ﺎﻗﺾ ﺇﺫﺍ ﻭﺟ ﺪ ﺍﻟ ﺴﻴﻼﻥ ﺑ ﺄﻥ ﺗﺠ ﺎﻭﺯ ﺍﻟﻌ ﺼﺎﺑﺔ‪ ،‬ﻭﺇﻻ ﻟ ﻢ ﻳ ﻨﻘﺾ)‪ (١١‬ﻣ ﺎ‬
‫ﺩﺍﻣﺖ ﺍﻟﺤﻤﺼﺔ ﻭﺍﻟﻮﺭﻗﺔ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﻜﻲ ﻣﻌﺼﺒﺔ ﺑﺎﻟﻌﺼﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻸﺕ ﺩﻣﺎ ً ﺃﻭ ﻗﻴﺤ ﺎ ً‬
‫ﻣﺎﻟﻢ ﻳﺴﻞ ﻣﻦ ﺣﻮﻝ ﺍﻟﻌﺼﺎﺑﺔ ﺃﻭ ﻳﻨﻔﺬ ﻣﻨﻬﺎ ﺩﻡ ﺃﻭ ﻗ ﻴﺢ ﺳ ﺎﺋﻞ‪ ،‬ﻭﺃﻣ ﺎ ﻅﻬ ﻮﺭﻩ ﻣ ﻦ ﻏﻴ ﺮ ﺃﻥ‬
‫ﻳﺘﺠﺎﻭﺯﻫﺎ)‪ (١٢‬ﻓﻜﻈﻬﻮﺭ)‪ (١٣‬ﺫﻟﻚ ﻣﻦ ﺍﻟﺠﺮﺡ ﻧﻔﺴﻪ)‪ (١‬ﻭﻫ ﻮ ﻏﻴ ﺮ ﻧ ﺎﻗﺾ ﺍﻟ ﺦ ﻣ ﺎ ﺫﻛ ﺮﻩ‪،‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١١٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪ "(٢‬ﺍﻟﺤ ﺴﻦ ﺑ ﻦ ﺯﻳ ﺎﺩ"‪ :‬ﺍﻟﻌﻼﻣ ﺔ ﻓﻘﻴ ﻪ ﺍﻟﻌ ﺮﺍﻕ‪ ،‬ﺍﻟﺤ ﺴﻦ ﺑ ﻦ ﺯﻳ ﺎﺩ‪ ،‬ﺃﺑ ﻮ ﻋﻠ ﻲ ﺍﻷﻧ ﺼﺎﺭﻱ‪ ،‬ﻣ ﻮﻻﻫﻢ‬
‫ﺍﻟﻜﻮﻓﻲ ﺍﻟﻠﺆﻟﺆﻱ‪ ،‬ﺻﺎﺣﺐ ﺃﺑ ﻲ ﺣﻨﻴﻔ ﺔ‪ ،‬ﻧ ﺰﻝ ﺑﻐ ﺪﺍﺩ‪ ،‬ﻭﺻ ﻨﻒ ﻭﺗ ﺼﺪﺭ ﻟﻠﻔﻘ ﻪ‪ ،‬ﻛ ﺎﻥ ﺃﺣ ﺪ ﺍﻷﺫﻛﻴ ﺎء‬
‫ﺍﻟﺒﺎﺭﻋﻴﻦ ﻓﻲ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻟﻲ ﺍﻟﻘﻀﺎء ﺑﻌﺪ ﺣﻔﺺ ﺑ ﻦ ﻏﻴ ﺎﺙ‪ ،‬ﺛ ﻢ ﻋ ﺰﻝ ﻧﻔ ﺴﻪ‪ ،‬ﻗ ﺎﻝ ﷴ ﺑ ﻦ ﺳ ﻤﺎﻋﺔ‪،‬‬
‫ﺳﻤﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﻛﺘﺒﺖ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﺍﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺚ ﻛﻠﻬ ﺎ ﻳﺤﺘ ﺎﺝ ﺇﻟﻴﻬ ﺎ ﺍﻟﻔﻘﻴ ﻪ‪ ،‬ﺗ ﻮﻓﻲ ﺳ ﻨﺔ‬
‫‪٢٠٤‬ﻫ ـ‪ .‬ﻳﻨﻈ ﺮ ﺳ ﻴﺮ ﺃﻋ ﻼﻡ ﺍﻟﻨ ﺒﻼء ﻟﻠ ﺬﻫﺒﻲ ‪ ،٥٤٣/٩‬ﻁﺒﻘ ﺎﺕ ﺍﻟﻔﻘﻬ ﺎء ﻷﺑ ﻲ ﺇﺳ ﺤﺎﻕ ﺍﻟ ﺸﻴﺮﺍﺯﻱ‬
‫‪ ،١٤٣‬ﻭﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ‪.١٩٣‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٥٤‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪ »(٥‬ﺧﺰﺍﻧﺔ ﺍﻟﻔﺘﺎﻭﻯ «‪ :‬ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﷴ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٢٢‬ﻫـ‪ ،‬ﺻ ﺎﺣﺐ‬
‫ﻛﺘ ﺎﺏ » ﻣﺠﻤ ﻊ ﺍﻟﻔﺘ ﺎﻭﻯ «‪ ،‬ﻭﺍﻟ ﺬﻱ ﺍﺧﺘ ﺼﺮﻩ ﻭﺳ ﻤﺎﻩ ﺧﺰﺍﻧ ﺔ ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﻫ ﻮ ﻣﺠﻠ ﺪ ﺫﻛ ﺮ ﻓﻴ ﻪ ﺃﻧ ﻪ‬
‫ﺟﻤﻌﻪ ﻣ ﻦ ﺍﻟﻔﺘ ﺎﻭﻯ‪ ،‬ﻭﺃﻭﺭﺩ ﻓﻴﻬ ﺎ ﻏﺮﺍﺋ ﺐ ﺍﻟﻤ ﺴﺎﺋﻞ‪ .‬ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺃﻧ ﻪ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪ ،٧٠٢/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠ ﻲ ‪ ،٢١٥/١‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪.٨٥/٢‬‬
‫)‪(٦‬ﺃﺣﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﻟﺤﻠﻮﺍﻧﻲ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ(‪) ،‬ﺟـ( ﺍﻟﺪﺭ‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٣٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٩‬ﻓﻲ )ﺟـ( ﺫﻛﺮﻧﺎ‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺃ( ﺣﻤﺼﺔ ﺍﻟﻜﻲ‪.‬‬
‫)‪(١١‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﻳﻨﺘﻘﺾ‪.‬‬
‫)‪(١٢‬ﻓﻲ )ﺩ( ﻳﺘﺠﺎﻭﺯ‪.‬‬
‫)‪(١٣‬ﻓﻲ )ﺃ( ﻛﻈﻬﻮﺭ‪ ،‬ﻓﻲ )ﺩ( ﻓﻠﻈﻬﻮﺭ‪.‬‬

‫‪٣٦٦‬‬
‫ﻭﺫﻛﺮ ﺃﻳﻀﺎ ً ﻣ ﺎ ﻧ ﺼﻪ‪)) :‬ﻟ ﻮ ﺣ ﻞ ﺍﻟﻌ ﺼﺎﺑﺔ ﻭﺃﺧ ﺮﺝ ﺍﻟﻮﺭﻗ ﺔ ﻭﺍﻟﺨﺮﻗ ﺔ ﻓﻮﺟ ﺪ ﺩﻣ ﺎ ً‪ (٢)/‬ﺃﻭ‬
‫ﻗﻴﺤﺎ ً ﻟﻮﻻ ﺍﻟﺮﺑﻂ ﻟﺴﺎﻝ ﻓﻲ ﻏﺎﻟ ﺐ ﻅﻨ ﻪ ﺍﻧ ﺘﻘﺾ ﻭﺿ ﻮءﻩ ﻓ ﻲ ﺍﻟﺤ ﺎﻝ ﻻ ﻗﺒ ﻞ ﺫﻟ ﻚ؛ ﻟﻜ ﻮﻥ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﺍﻧﻔﺼﻠﺖ ﻋﻦ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﺃﻣﺎ ﻗﺒﻞ ﺣﻠﻬﺎ ﻓﺎﻟﻨﺠﺎﺳﺔ ﻓﻲ ﻣﻮﺿﻌﻬﺎ ﻟﻢ ﺗﻨﻔﺼﻞ‪ ،‬ﻭﻫﻞ‬
‫ﻳﺼﻴﺮ ﺻﺎﺣﺐ ﻋﺬﺭ؟ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﻴﺮ ﻣﻌﺬﻭﺭﺍ ً ﺇﺫﺍ ﻛﺎﻥ ﻭﺿﻌﻪ ﻟﻠﺤﻤﺼﺔ ﺿﺮﻭﺭﻳﺎ ً ﺑﺄﻥ‬
‫ﻛﺎﻥ ﺗﺮﻛﻬﺎ ﻳﻀﺮﻩ((‪.‬‬

‫‪.........................................................................................‬‬
‫ﻭﻫﺬﺍ)‪ (٣‬ﻭﺇﻥ ﺃﻁﻠﻘﻪ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ]ﻟﻢ[)‪ (٤‬ﻳﻤﻜﻨﻪ ﻗﻄﻊ ﺍﻟﺴﻴﻼﻥ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤ ﺎ ً‬
‫ﻭﻟﻮ ﺑﺎﻟﺮﺑﻂ ﻭﺍﻟﻘﺮﻳﻨ ﺔ ﻋﻠ ﻰ ﺫﻟ ﻚ ﺗ ﺼﺮﻳﺤﻪ ﻓ ﻲ ﺭﺳ ﺎﻟﺘﻪ ﺍﻷﺧ ﺮﻯ ﺑﺄﻧ ﻪ ﻣﺘ ﻰ ﺃﻣﻜ ﻦ ﻗﻄ ﻊ‬
‫ﺍﻟﺴﻴﻼﻥ ﻳﺨﺮﺟﻪ)‪(٦)/(٥‬ﻣﻦ ﺃﻥ ﻳﻜ ﻮﻥ ﻣﻌ ﺬﻭﺭﺍ ً ﺳ ﻮﺍء ﻛ ﺎﻥ ﺍﻟﻤ ﺎﻧﻊ ﻣ ﻦ ﺍﻟ ﺴﻴﻼﻥ ﺭﺑﻄ ﺎ ً ﺃﻭ‬
‫ﺣﺸﻮﺍ ً ﺣﺘﻰ ﺃﻭﺟﺒﻮﺍ ﺫﻟﻚ ﻋﻠﻴﻪ ﻭﺍﺳﺘﺪﻝ ﺑﻤﺎ ﻓﻲ »ﺟﺎﻣﻊ ﺍﻟﻔﺘﺎﻭﻯ« ﻣﻦ ﺃﻥ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺇﺫﺍ‬
‫ﺃﻣﻜﻨﻬ ﺎ ﺣ ﺒﺲ ﺍﻟ ﺪﻡ ﻟﺰﻣﻬ ﺎ ﻭﺗﻜ ﻮﻥ ﻛﺎﻷﺻ ﺤﺎء ﺑﺨ ﻼﻑ ﺍﻟﺤ ﺎﺋﺾ ﺍﻟ ﺦ‪].‬ﺃﻱ[)‪ (٧‬ﺣﻴ ﺚ ﻻ‬
‫ﻳﺰﻭﻝ ﻋﻨﻬﺎ ﻭﺻﻒ ﻛﻮﻧﻬﺎ ﺣﺎﺋﻀﺎ ً ﻭﺇﻥ ﺃﻣﻜﻨﻬﺎ ﺣﺒﺲ ﺍﻟﺪﻡ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﺘﻘﺮﻳ ﺮ ﺗﻌﻠ ﻢ ﻣ ﺎ ﻋﻠ ﻰ‬
‫ﺍﻟﻌﻼﻣﺔ "ﺍﻟﺸﺮﻧﺒﻼﻟﻲ" ﻣﻦ ﺍﻟﻤﺆﺍﺧﺬﺓ ﻟﺠﺰﻣﻪ ﺑﻌﺪﻡ ﺍﻟ ﻨﻘﺾ ﻭﻋ ﺪﻡ ﺫﻛ ﺮﻩ ﺍﻟﺨ ﻼﻑ ﻣ ﻊ ﺃﻥ‬
‫ﻋﺪﻡ ﺍﻟﻨﻘﺾ ﻣﺠﺮﺩ ﺭﻭﺍﻳﺔ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺨﺎﺭﺝ ﻣﺎء ﺻﺎﻓﻴﺎ ً‪.‬‬
‫)‪(١٠‬‬
‫ﺑﻘﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻴﺲ ﺍﻟﻨﻘﺾ ﺑﺎﻟﻔﺼﺎﺩﺓ ﻭﺍﻟﺤﺠﺎﻣﺔ ﻭﻣﺺ ﺍﻟﻌﻠﻘﺔ)‪ (٨‬ﻣﻦ‪ (٩)/‬ﻗﺒﻴﻞ‬
‫ﻣﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﻤﺨﺮﺝ؛ ﻷﻥ ﺍﻟﻨﻘﺾ ﺑﻬ ﺎ ﻣﺘﻔ ﻖ ﻋﻠﻴ ﻪ ﺑﻘﻴ ﺪ ﻭﺟ ﻮﺩ‬
‫ﺍﻟﺴﻴﻼﻥ ﺑﻌﺪ ﺳﻘﻮﻁ ﺍﻟﻌﻠﻘ ﺔ)‪ (١١‬ﻓ ﺈﻥ‪ (١٢)/‬ﺳ ﻘﻄﺖ ﻭﻟ ﻢ ﻳ ﺴﻞ ﺷ ﻲء ﻓﻔ ﻲ ﺍﻟ ﻨﻘﺾ ﻭﻋﺪﻣ ﻪ‬
‫ﺍﻟﺨﻼﻑ ﺍﻟﻤﻌﺮﻭﻑ ﺍﻟﻤﻔﺮﻉ‬
‫‪.........................................................................................‬‬
‫ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﻤﺨﺮﺝ ﻛﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ »ﺣﺎﺷﻴﺔ ﻧﻮﺡ ﺃﻓﻨﺪﻱ«)‪.(١٣‬‬
‫ﻭﻣﻨﻪ ﻳﻌﻠﻢ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﺠﻮﺍﺏ ﻋﻤ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ﺍﻹﺷ ﻜﺎﻝ؛ ﺣﻴ ﺚ ﻗﻠﻨ ﺎ‪ :‬ﺇﻥ ﺍﻟﻘﺎﺋ ﻞ‬

‫)‪(١‬ﻓﻲ )ﺃ( ﺑﻨﻔﺴﻪ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪٢٩٦‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺩ(ﻭﻫﻜﺬﺍ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺏ(‪)،‬ﺟـ(‪)،‬ﺩ( ﻳﺨﺮﺝ‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٥٤‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ( ﺍﻟﻌﻠﻖ‪.‬‬
‫)‪(٩‬ﺑﺪﺍﻳﺔ ‪/١١٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ)ﺏ(‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺃ( ﻗﺒﻞ‪.‬‬
‫)‪(١١‬ﻓﻲ )ﺃ( ﺍﻟﻌﻠﻖ‪.‬‬
‫)‪(١٢‬ﺑﺪﺍﻳﺔ ‪/١٣٤‬ﺃﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(١٣‬ﻭﻫﻲ‪:‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺩﺭﺭ ﺍﻟﺤﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ ﻟﻤﻨﻼ ﺧﺴﺮﻭ‪.‬‬

‫‪٣٦٧‬‬
‫ﺑﻌ ﺪﻡ ﺍﻟ ﻨﻘﺾ ﻓ ﻲ ﺍﻟﻌ ﺼﺮ ﻳﻘ ﻮﻝ ﺑﻌﺪﻣ ﻪ ﺃﻳ ﻀﺎ ً ﻓ ﻲ ﺍﻟﻤ ﺺ)‪ (١‬ﻣﺤﻤ ﻮﻝ ﻋﻠ ﻰ ﻣ ﺎ ﺇﺫﺍ ﻛ ﺎﻥ‬
‫ﺑﺤﺎﻝ ﻟﻮ ﺳﻘﻄﺖ ﺍﻟﻌﻠﻘﺔ ﻻ ﻳﻮﺟﺪ ﺍﻟﺴﻴﻼﻥ ﻗﻠﺖ‪ :‬ﻭﺇﺫﺍ ﻋﻠ ﻢ ﺍﻟ ﻨﻘﺾ ﺑﺎﻻﺗﻔ ﺎﻕ ﻓﻴﻤ ﺎ ﺇﺫﺍ ﻭﺟ ﺪ‬
‫)‪(٣‬‬
‫ﺍﻟ ﺴﻴﻼﻥ ﺑﻌ ﺪ‪] (٢)/‬ﺳ ﻘﻮﻁ ﺍﻟﻌﻠﻘ ﺔ ﻓﻜ ﺬﺍ ﻳﻨ ﺘﻘﺾ ﺑﺎﻻﺗﻔ ﺎﻕ ﻓﻴﻤ ﺎ ﺇﺫﺍ ﻭﺟ ﺪ ﺍﻟ ﺴﻴﻼﻥ ﺑﻌ ﺪ[‬
‫ﺗﺮﻙ ﺍﻟﻌﺼﺮ ﻓﻲ ﺍﻟﻘﺮﺣﺔ‪.‬‬
‫ﻭﺃﻣ ﺎ ﻣ ﺎ ﻳﺨ ﺮﺝ ﻣ ﻦ ﺍﻷﺫﻥ ﻣ ﻦ ﺍﻟ ﺼﺪﻳﺪ ﻓﻔﻴ ﻪ ﺗﻔ ﺼﻴﻞ ﻗ ﺎﻝ "ﺍﻟﺰﻳﻠﻌ ﻲ"‪)) :‬ﺍﻟﻘ ﻴﺢ‬
‫)‪(٥‬‬
‫ﻭﺍﻟ ﺼﺪﻳﺪ ﺍﻟﺨ ﺎﺭﺝ ﻣ ﻦ ﺍﻷﺫﻥ ﻣ ﻊ ﺍﻟﻮﺟ ﻊ ﻧ ﺎﻗﺾ ﻻ ﺩﻭﻧ ﻪ(( )‪(٤‬ﻭﻓﻴ ﻪ ﻧﻈ ﺮ »ﺍﻟﺒﺤ ﺮ«‬
‫ﺑﺄﻧﻬﻤﺎ ﻻ ﻳﺨﺮﺟﺎﻥ ﺇﻻ ﻋﻦ ﻋﻠﺔ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ‪ (٦)/‬ﺍﻟﻨﻘﺾ ﻣﻄﻠﻘﺎ ً‪.‬‬
‫ﻧﻌﻢ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﻤ ﺎء ﺣ ﺴﻦ‪ ،‬ﻭﺗﻌﻘﺒ ﻪ ﻓ ﻲ »ﺍﻟﻨﻬ ﺮ« ﺑﺠ ﻮﺍﺯ ﺃﻥ ﻳﻜ ﻮﻥ ﺍﻟﻘ ﻴﺢ‬
‫ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻷﺫﻥ ﻣﻦ ﺟﺮﺡ ﺑ ﺮﺃ)‪ (٧‬ﻭﻋﻼﻣﺘ ﻪ ﻋ ﺪﻡ ﺍﻟﺘ ﺄﻟﻢ‪ ،‬ﻓﺎﻟﺤ ﺼﺮ ﻣﻤﻨ ﻮﻉ ﻭﻗ ﺪ ﺟ ﺰﻡ‬
‫"ﺍﻟﺤﺪﺍﺩﻱ")‪ (٨‬ﺑﻤﺎ ﻓﻲ ﺍﻟﺸﺮﺡ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺻ ﱠﺢ‪.‬‬ ‫ﺎﺭ ِﺗ ِﻪ ﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ َﻻ ﺗ َ ِ‬ ‫ﻁ َﻬ َ‬ ‫ﺻﻠﱠﻰ ِﺑ َ‬ ‫‪ =٢٥٥‬ﻓَ َ‬
‫ﺷ ﱠﻙ َﻫ ْﻝ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﺃ َ ْﻡ َﻻ‪َ ،‬ﻭ ِﻣ ْﻧ َﻬ ﺎ‪َ :‬‬
‫ﺷ ﱠﻙ ﺃ َ ُﻣﺗَﻘَ ِ ّﺩ ٌﻡ َ‬ ‫ﺍﻹ َﻣ ِﺎﻡ َﻭ َ‬ ‫َﻭ ِﻣ ْﻧ َﻬﺎ‪َ :‬ﺟﺎ َء ِﻣ ْﻥ ﻗُ ﺩ ِﱠﺍﻡ ْ ِ‬
‫ﺎﺭ َﺧﺎﻧِﻳﱠ ﺔ‪َ :‬ﻭ ِﺇﺫَﺍ ﻟَ ْﻡ ﻳَ ْﻌﻠَ ﻡ ْﺍﻟ َﻣ ﺄ ْ ُﻣﻭ ُﻡ‬ ‫ﻳﺭ‪ ،‬ﺃ َ ْﻭ َﻻ‪ ،‬ﺛ ُ ﱠﻡ َﺭﺃَﻳْﺕ ﻓِﻲ ﺍﻟﺗﱠﺗ َ ْ‬ ‫ﺎﻡ ﺑِﺎﻟﺗ ﱠ ْﻛﺑِ ِ‬ ‫ﺳﺑَﻖَ ْ ِ‬
‫ﺍﻹ َﻣ َ‬ ‫َ‬
‫ﻳﺭ‪ ،‬ﺃ َ ْﻭ َﻻ ‪ =٢٥٦‬ﻓَﺈ ِ ْﻥ َﻛ ﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃْ ِﻳ ِﻪ ﺃَﻧﱠ ﻪُ َﻛﺑﱠ َﺭ ﺑَ ْﻌ َﺩﻩُ‬ ‫ﺳﺑَﻖَ ﺇ َﻣﺎ َﻣﻪُ ِﺑﺎﻟﺗ ﱠ ْﻛ ِﺑ ِ‬‫ﻫ َْﻝ َ‬
‫ﺃ َ ْﺟﺯَ ﺃَﻩُ‪َ ،‬ﻭ ِﺇ ْﻥ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃْ ِﻳ ِﻪ ﺃَﻧﱠﻪُ َﻛﺑ َﱠﺭ ﻗَ ْﺑﻠَﻪُ ﻟَ ْﻡ ﻳُ ْﺟ ِﺯ ِﻩ‪.‬‬
‫ﻋ َﺮﻕ ﻣﺪﻣﻦ ﺍﻟﺨﻤﺮ)‪.(١٠‬‬ ‫)‪(٩‬‬
‫ﻭﻣﺜﻠﻪ ﻣﺎء ﺍﻟﺴﺮﺓ ﻭﺍﻟﺜﺪﻱ ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ َ‬
‫ﺎﺭﺗِ ِﻪ ﺍﻟ ﺦ‪.‬ﺃﻱ ﻁﻬ ﺎﺭﺓ ﺍﻟﻤﻌ ﺬﻭﺭ ﺑ ﺄﻥ ﻛ ﺎﻥ ﺗﻮﺿ ﺄ ﻗﺒ ﻞ‬ ‫ﺻﻠﱠﻰ ﺑِ َ‬
‫ﻁ َﻬ َ‬ ‫‪  =٢٥٥‬ﻓَ َ‬
‫ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻧﻪ ﺷﻚ ﻓﻲ ﺍﻧﻘﻄﺎﻋﻪ ﺃﻱ ﺷﻚ ﺃﻥ ﺍﻧﻘﻄﺎﻋﻪ ﻫﻞ ﻳﺴﺘﻤﺮ ﻭﻗﺘﺎ ً ﻛ ﺎﻣﻼً ﺃﻡ‬

‫)‪(١‬ﻓﻲ )ﺃ( ﺍﻟﻤﺼﻨﻒ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪ ٢٩٧‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٤‬ﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻠﺰﻳﻠﻌﻲ ‪.٩/١‬‬
‫)‪(٥‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪.٣٤/١‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ /١٥٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٧‬ﻓﻲ ) ﺃ ( ﻳﺮﻯ‪.‬‬
‫)‪"(٨‬ﺍﻟﺤ ﺪﺍﺩﻱ"‪ :‬ﺃﺑ ﻮ ﺑﻜ ﺮ ﺑ ﻦ ﻋﻠ ﻲ ﺑ ﻦ ﷴ ﺍﻟﺤ ﺪﺍﺩ ﺍﻟﻌﺒ ﺎﺩﻱ ﺍﻟﻴﻤﻨ ﻲ‪ ،‬ﺍﻟﻔﻘﻴ ﻪ ﺍﻟﺤﻨﻔ ﻲ‪،‬ﻣﻦ ﺗ ﺼﺎﻧﻴﻔﻪ‬
‫ﺍﻟﺠ ﻮﻫﺮ ﺍﻟﻤﻨﻴ ﺮ ﻣﺨﺘ ﺼﺮ ﺍﻟ ﺴﺮﺍﺝ ﺍﻟﻮﻫ ﺎﺝ‪ ،‬ﻭﺍﻟﺮﺣﻴ ﻖ ﺍﻟﻤﺨﺘ ﻮﻡ ﺷ ﺮﺡ ﻗﻴ ﺪ ﺍﻷﻭﺍﺑ ﺪ ﻓ ﻲ ﺍﻟﻔﻘ ﻪ‪،‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٠٠‬ﻫـ‪.‬ﻳﻨﻈﺮ‪ :‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ‪ ٢٣٥/١‬ﻭ‪.٢٣٦‬‬
‫)‪(٩‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،٣٤/١‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻟﻠﺤﺼﻜﻔﻲ ‪.١٤٧/١‬‬
‫)‪(١٠‬ﺫﻫﺐ ﺟﻤﻬﻮﺭﺍﻟﻔﻘﻬﺎء ﺇﻟﻰ ﻁﻬﺎﺭﺓ ﻋﺮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻘﺎً‪ ،‬ﻻ ﻓﺮﻕ ﻓﻲ ﺫﻟ ﻚ ﺑ ﻴﻦ ﺍﻟﻤ ﺴﻠﻢ ﻭﺍﻟﻜ ﺎﻓﺮ‪،‬‬
‫ﺍﻟﺼﺎﺣﻲ ﻭﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﻭﺍﻟﻄﺎﻫﺮ ﻭﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﺠﻨﺐ‪.‬ﻭﻟﻢ ﺃﺟﺪ ﻟﻠﻔﻘﻬ ﺎء ﺧﻼﻓ ﺎ ً ﻟ ﺬﻟﻚ ﺇﻻ ﻣﺎﺟ ﺎء ﻓ ﻲ‬
‫ﺭﺩ ﺍﻟﻤﺤﺘ ﺎﺭ ﻋﻠ ﻰ ﺍﻟ ﺪﺭ ﺍﻟﻤﺨﺘ ﺎﺭ ﻻﺑ ﻦ ﻋﺎﺑ ﺪﻳﻦ ‪ ٢٣١/٦‬ﺃﻧ ﻪ ﻗ ﺎﻝ‪)) :‬ﻋ ﺮﻕ ﻣ ﺪﻣﻦ ﺍﻟﺨﻤ ﺮ ﺧ ﺎﺭﺝ‬
‫ﻧﺠﺲ((‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ ‪١٢٦،/١٥‬ﻭ‪ ،١٢٧‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ‬
‫ﻧﺠ ﻴﻢ ‪ ،٢١٠/٨‬ﻣ ﻨﺢ ﺍﻟﺠﻠﻴ ﻞ ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻤﺤﻤ ﺪ ﻋﻠ ﻴﺶ ‪ ،٤٧/١‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪،١٩/١‬‬
‫ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٤٤/١‬‬

‫‪٣٦٨‬‬
‫ﻻ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺼﺢ ﺃﻱ ﺃﻥ ﻻ ﻳﺤﻜﻢ)‪ (١‬ﻋﻠﻰ ﺻﻼﺗﻪ ﺑﺎﻟﺼﺤﺔ ﻣ ﺎ ﻟ ﻢ ﻳﻌ ﺎﻭﺩﻩ‬
‫ﺍﻟﻌﺬﺭ ﻭﺇﻻ ﺑﺄﻥ ﺍﺳﺘﻤﺮ ﺍﻧﻘﻄﺎﻋﻪ ﻭﻗﺘﺎ ً ﻛﺎﻣﻼً ﻟﻢ ﺗﺠ ﺰ ﺻ ﻼﺗﻪ؛ ﻷﻧ ﻪ ﺑ ﺪﻭﺍﻡ ﺍﻻﻧﻘﻄ ﺎﻉ ﺗﺒ ﻴﻦ‬
‫ﺯﻭﺍﻝ ﻋﺬﺭﻩ)‪ ،(٢‬ﻭﻗﺪ ﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻤﻌ ﺬﻭﺭﻳﻦ‪ ،‬ﻓﻴﻠﺰﻣ ﻪ ﺍﻹﻋ ﺎﺩﺓ ]ﺑﺨ ﻼﻑ ﻣ ﺎ ﻟ ﻮ ﺗﻮﺿ ﺄ‬
‫ﻭﺻﻠﻰ ﺣﺎﻝ ﺍﻧﻘﻄﺎﻋﻪ؛ ﺣﻴﺚ ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﻋﺎﺩﺓ[)‪ (٣‬ﻣﻄﻠﻘ ﺎ ً ﺳ ﻮﺍء ﺗﺒ ﻴﻦ ﺃﻥ ﻋ ﺬﺭﻩ ﺑ ﺎﻕ ﻟ ﻢ‬
‫ﻳﺰﻝ ﺃﻡ ﻻ‪.‬‬
‫‪  =٢٥٦‬ﻓَﺈِ ْﻥ َﻛﺎﻥَ ﺃ َ ْﻛﺑَ ُﺭ َﺭﺃْ ِﻳ ِﻪ ﺃَﻧﱠﻪُ َﻛﺑ َﱠﺭ ﺑَ ْﻌ َﺩﻩُ ﺇﻟﻰ ‪ ‬ﻟَ ْﻡ ﻳُ ْﺟ ِﺯ ِﻩ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪:‬‬
‫ﺳ َﺩﺍ ِﺩ َﺣﺗﱠﻰ‬ ‫ﺎﻥ ﺃ َ ْﺟﺯَ ﺃ َ ؛ ِﻷ َ ﱠﻥ ﺃ َ ْﻣ َﺭﻩُ َﻣ ْﺣ ُﻣﻭ ٌﻝ َ‬
‫ﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ﺍﻟﻅﻧﱠ ِ‬‫‪َ =٢٥٧‬ﻭ ِﺇﻥ ﺍ ْﺷﺗ َ َﺭ َﻙ ﱠ‬
‫ﻅ َﻬ َﺭ ْﺍﻟ َﺧ َ ُ‬‫ﻳَ ْ‬
‫ﻁﺄ ﺍ ْﻧﺗ َ َﻬﻰ‪َ .‬ﻭﻳَ ْﻧﺑَ ِﻐﻲ ﺃ َ ْﻥ ﻳَ ُﻛﻭﻥَ َﻛﺫَ ِﻟ َﻙ ُﺣ ْﻛ ُﻡ ْﺍﻟ َﻣ ْﺳﺄَﻟَ ِﺔ ﺍﻟﱠﺗِﻲ ﻗَ ْﺑﻠَ َﻬ ﺎ‪َ ،‬ﻭ ِﻫ َ‬
‫ﻲ‬
‫ﻲ‬‫ﺿﺎ ِﺋ َﻬﺎ ﻓَ ِﻬ َ‬‫ﺷ ﱠﻙ ِﻓ ﻲ ﻗَ َ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﻓَﺎ ِﺋﺗ َ ﺔٌ َﻭ َ‬
‫ﺷ ﱡﻙ ِﻓ ﻲ ﺍﻟﺗﱠﻘَ ﺩ ِﱡﻡ َﻭﺍﻟﺗ ﱠ ﺄ َ ﱡﺧ ِﺭ‪َ ،‬ﻭ ِﻣ ْﻧ َﻬ ﺎ‪َ :‬ﻣ ْﻥ َ‬ ‫ﺍﻟ ﱠ‬
‫ﺕ‪.‬‬ ‫ِﺳ ﱞ‬
‫ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻘﺎﻋﺪﺓ ﻻ ﻣﻤ ﺎ ﺧ ﺮﺝ ﻋﻨﻬ ﺎ‪ ،‬ﻓ ﻼ ﻭﺟ ﻪ ﻟ ﺬﻛﺮﻫﺎ ﻓ ﻲ ﺳ ﻴﺎﻕ ﺍﻟﻜ ﻼﻡ‬
‫ﻋﻠﻰ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺴﺘﺜﻨﻴﺎﺕ‪ .‬ﻗﻠﺖ‪ :‬ﺫﻛﺮﻫﺎ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻤﻘ ﺎﻡ ﺇﻧﻤ ﺎ ﻳﺘﺠ ﻪ ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻘﻮﻟ ﻪ‪ :‬ﻭﺇﻥ‬
‫ﺍﺷﺘﺮﻙ ﺍﻟﻈﻨﺎﻥ ﺃﺟﺰﺃﻩ‪ (٤)/‬ﻻ ﻣﻄﻠﻘﺎ ً ﻓﺘﺪﺑﺮ‪.‬‬
‫ﻱ")‪.(٥‬‬
‫ﺎﻥ‪ .‬ﺃﻱ‪ :‬ﺍﺳ ﺘﻮﻯ ﺍﻻﺣﺘﻤ ﺎﻻﻥ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬ ‫‪َ  =٢٥٧‬ﻭ ِﺇﻥ ﺍ ْﺷﺗ َ َﺭ َﻙ ﱠ‬
‫ﺍﻟﻅﻧﱠ ِ‬
‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻭﺇﻥ ﺍﺳﺘﻮﻯ ﺍﻟﻈﻨﺎﻥ‪.‬‬
‫ﻁ ﺄ ُ‪ .‬ﺯﺍﺩ ﻓ ﻲ‬ ‫ﺳ َﺩﺍ ِﺩ َﺣﺗ ﱠ ﻰ ﻳَ ْ‬
‫ﻅ َﻬ َﺭ ْﺍﻟ َﺧ َ‬ ‫ﻋﻠَ ﻰ ﺍﻟ ﱠ‬
‫َﻣ ْﺣ ُﻣ ﻭ ٌﻝ َ‬
‫)‪(٦‬‬
‫ﻗﻮﻟ ﻪ‪ِ :‬ﻷ َ ﱠﻥ ﺃ َ ْﻣ َﺭﻩُ‬
‫»ﺍﻟ ﺬﺧﻴﺮﺓ«‪)) :‬ﻭﻗ ﺪ ﻋﻠ ﻢ ﻓ ﻲ ﺍﻻﺑﺘ ﺪﺍء ﺃﻥ‪ (٧)/‬ﻗ ﺼﺪﻩ ﺍﻟ ﺸﺮﻭﻉ ﻓ ﻲ ﺻ ﻼﺓ ﺍﻹﻣ ﺎﻡ ﻓﻬ ﻮ‬
‫ﻋﻠﻰ‪ (٨)/‬ﺍﻟﺼﻮﺍﺏ ﺣﺘﻰ ﻳﻈﻬﺮ ﺍﻟﺨﻄﺄ((‪ ،‬ﻭﻓﻴﻬﺎ ﻋﻦ »ﻓﺘﺎﻭﻯ ﺃﻫ ﻞ ﺳ ﻤﺮﻗﻨﺪ«)‪ )):(٩‬ﺷ ﻚ‬
‫ﻓﻲ ﻭﺿﻮء ﺇﻣﺎﻣﻪ ﻫﻞ ﻫ ﻮ ﺗ ﺎﻡ ﺃﻡ ﻻ؟ ﺟ ﺎﺯﺕ ﺻ ﻼﺗﻪ ﻣ ﺎ ﻟ ﻢ ﻳﺘ ﻴﻘﻦ)‪ (١٠‬ﺃﻧ ﻪ ﺗ ﺮﻙ ﺑﻌ ﺾ‬
‫ﺃﻋﻀﺎﺋﻪ ﺳﻬﻮﺍ ً ﺃﻭ ﻋﻤﺪﺍً؛ ﻷﻥ ﺍﻟﻈﺎﻫﺮ‪ (١١)/‬ﺃﻧﻪ ﻟﻢ ﻳﺘﺮﻙ((‪" .‬ﺑﻴﺮﻱ"‪.‬‬
‫ﺿﺎ ُء ْﺍﻟﻔَ َﻭﺍ ِﺋ ِ‬
‫ﺕ ﺃ َ ْﻡ‬ ‫َﻭ ِﻓ ﻲ ﺍﻟﺗﱠﺗ َ ْ‬
‫ﺎﺭ َﺧﺎ ِﻧﻳﱠ ﺔ‪َ :‬ﺭ ُﺟ ٌﻝ َﻻ ﻳَ ْﺩ ِﺭﻱ َﻫ ْﻝ ِﻓ ﻲ ِﺫ ﱠﻣ ِﺗ ِﻪ ﻗَ َ‬

‫)‪(١‬ﻓﻲ )ﺩ( ﻳﺤﻜﻤﻪ‪.‬‬

‫)‪(٢‬ﻓﻲ )ﺃ( ﻋﻨﺪﻩ‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١١٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٣٩/١‬‬
‫)‪(٦‬ﻓﻲ )ﺟـ(‪)،‬ﺩ( ﻷﻣﺮﻩ‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٢٩٨‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/١٣٢‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪»(٩‬ﻓﺘﺎﻭﻯ ﺃﻫﻞ ﺳﻤﺮﻗﻨﺪ«‪ :‬ﻟﻢ ﺃﺟﺪﻩ ﻛﻌﻨﻮﺍﻥ ﻛﺘﺎﺏ !‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺃ(‪) ،‬ﺏ( ﻳﺴﺘﻴﻘﻦ‪.‬‬
‫)‪(١١‬ﺑﺪﺍﻳﺔ ‪/١٥٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫‪٣٦٩‬‬
‫ﺍﻟﺭ ُﺟ ُﻝ ﺃَﻧﱠ ﻪُ ﺑَ ِﻘ َ‬
‫ﻲ‬ ‫ﻱ ْﺍﻟﻔَ َﻭﺍ ِﺋ َ‬
‫ﺕ‪ ،‬ﺛ ُ ﱠﻡ ﻗَ ﺎ َﻝ‪َ :‬ﻭ ِﺇﺫَﺍ ﻟَ ْﻡ ﻳَ ْﺩ ِﺭ ﱠ‬ ‫َﻻ‪ =٢٥٨‬ﻳُ ْﻛ َﺭﻩُ ﻟَﻪُ ﺃ َ ْﻥ ﻳَ ْﻧ ِﻭ َ‬
‫ﺷ ْﻲ ٌء ِﻣ ْﻥ ْﺍﻟﻔَ َﻭﺍﺋِﺕِ‪ ،‬ﺃ َ ْﻭ َﻻ‬‫ﻋﻠَ ْﻳ ِﻪ َ‬
‫َ‬
‫ﻭﻻ ﻳﺨﻔ ﻰ ﺃﻥ ﻛ ﻼﻡ »ﺍﻟ ﺬﺧﻴﺮﺓ« ﻳﻔﻴ ﺪ‪ :‬ﺃﻥ ﺍﻟﺤﻜ ﻢ ﺑ ﺎﻹﺟﺰﺍء ﻟ ﻴﺲ ﺑﺎﻋﺘﺒ ﺎﺭ ﻣﺠ ﺮﺩ‬
‫ﺍﺳ ﺘﻮﺍء ﺍﻟﻈﻨ ﻴﻦ ﺑ ﻞ ﺑﺎﻋﺘﺒ ﺎﺭ ﺍﻟﻌﻤ ﻞ ﺑﺎﻟﻈ ﺎﻫﺮ‪ ،‬ﻭﻣﻨ ﻪ ﻳﻌﻠ ﻢ ﺃﻥ ﺫﻛ ﺮ "ﺍﻟﻤ ﺼﻨﻒ" ﻟﻬ ﺬﻩ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﺳﻴﺎﻕ ﺍﻻﺳﺘﺜﻨﺎء ﻻ ﻭﺟﻪ ﻟﻪ‪.‬‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﺳﺎﺋِ ُﻝ‬
‫َﻣ َ‬ ‫ﺕ‪ .‬ﺃﻱ‪ :‬ﺍﻟﻤ ﺴﺎﺋﻞ ﺍﻟﺘ ﻲ ﺫﻛﺮﻫ ﺎ ﺑﻘﻮﻟ ﻪ ﺳ ﺎﺑﻘﺎ ً‪َ :‬ﻭ ُﻫﻧَ ﺎ‬ ‫‪ ‬ﻓَ ِﻬ َ‬
‫ﻲ ِﺳ ﱞ‬
‫ﺗ َ ْﺣﺗَﺎ ُﺝ)‪ (٣‬ﺇﻟَﻰ ْﺍﻟ ُﻣ َﺭﺍ َﺟﻌَ ِﺔ َﻭﻟَ ْﻡ ﺃ َ َﺭﻫَﺎ ْﺍﻵﻥَ ِﺳ ٌ‬
‫ﺕ‪.‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﺷﻚ ﻣﺴﺎﻓﺮ ﺃﻭﺻﻞ ﺃﻡ ﻻ؟‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺷﻚ ﻣﺴﺎﻓﺮ ﻫﻞ ﻧﻮﻯ ﺍﻹﻗﺎﻣﺔ ﺃﻡ ﻻ؟‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻌﺬﺭ ﺇﺫﺍ ﺷﻚ ﻓﻲ ﺍﻧﻘﻄﺎﻋﻪ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺟﺎء ﻣﻦ ﻗﺪﺍﻡ ﺍﻹﻣﺎﻡ‪ ....‬ﺍﻟﺦ‪.‬‬
‫ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺷﻚ ﻫﻞ ﺳﺒﻖ ﺍﻹﻣﺎﻡ ﺑﺎﻟﺘﻜﺒﻴﺮ ﺃﻡ ﻻ؟‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻦ ﻋﻠﻴﻪ ﻓﺎﺋﺘﺔ ﻭﺷﻚ ﻓﻲ ﻗﻀﺎﺋﻬﺎ‪.‬‬
‫ﻱ ْﺍﻟﻔَ َﻭﺍﺋِ َ‬
‫‪  =٢٥٨‬ﻳُ ْﻛ َﺭﻩُ ]ﻟَﻪُ[ ﺃ َ ْﻥ ﻳَ ْﻧ ِﻭ َ‬
‫)‪(٤‬‬
‫ﺕ‪ .‬ﻭﺟﻪ ﺍﻟﻜﺮﺍﻫﺔ‪ :‬ﻋﺪﻡ ﺗﺤﻘﻖ ﻛﻮﻧﻪ‬
‫ﻣﺸﻐﻮﻝ ﺍﻟﺬﻣﺔ ﺑﺸﻲء ﻣ ﻦ ﺍﻟﻔﻮﺍﺋ ﺖ‪ ،‬ﻭﺍﻷﺻ ﻞ ﻋ ﺪﻡ ﺷ ﻐﻠﻬﺎ ﺑﺨ ﻼﻑ ﻣ ﺎ ﺑﻌ ﺪﻩ ﻣ ﻦ ‪‬‬
‫ﺍﻟﺭ ُﺟ ُﻝ ﺃَﻧﱠﻪُ ﺑَ ِﻘ َ‬
‫ﻲ ﺍﻟﺦ؛ ﻟﻮﺟﻮﺩ ﺳﺒﻖ ﺍﻟﺘﻴﻘﻦ ﺑﺸﻐﻠﻬﺎ ﺛﻢ ﻭﻗﻊ ﺍﻟﺸﻚ ﻓﻲ ﻓﺮﺍﻏﻬ ﺎ‬ ‫َﻭ ِﺇﺫَﺍ ﻟَ ْﻡ ﻳَ ْﺩ ِﺭ ﱠ‬
‫ﻓﻈﻬﺮ)‪ (٥‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺍﻟﻠﺘﻴﻦ ﺫﻛﺮﻫﻤﺎ "ﺍﻟﺘﺘﺮﺧﺎﻧﻲ"‪.‬‬
‫َ‬ ‫ﺻ ِﺭ َﻭ ْﺍﻟ ِﻌﺷ ِ‬
‫َﺎء ﻓِﻲ ْﺍﻷ ْﺭﺑَ ﻊِ‬ ‫ﺍﻟﻅ ْﻬ ِﺭ‪َ ،‬ﻭ ْﺍﻟﻌَ ْ‬
‫ﺳﻧﱠ ِﺔ ﱡ‬
‫ﺿ ُﻝ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭﺃ َ ﻓِﻲ ُ‬
‫‪ْ =٢٥٩‬ﺍﻷ َ ْﻓ َ‬
‫ﻭﺭﺓ َ ﺍ ْﻧﺗ َ َﻬﻰ‪.‬‬
‫ﺳ َ‬ ‫ْﺍﻟﻔَﺎﺗِ َﺣﺔَ َﻭﺍﻟ ﱡ‬
‫)‪(٦‬‬
‫ﻭﺑﻬﺬﺍ ]ﺍﻟﺘﻘﺮﻳﺮ‪ :‬ﻅﻬﺮ ﺃﻥ ﻏﺮﺽ "ﺍﻟﻤﺼﻨﻒ" ﻣﻦ ﺇﻳﺮﺍﺩ ﻋﺒﺎﺭﺓ »ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ«[‬
‫ﺍﻹﺷ ﺎﺭﺓ ﺇﻟ ﻰ ﻋ ﺪﻡ ﻛﺮﺍﻫ ﺔ ﺍﻟﻘ ﻀﺎء ﻓ ﻲ ﺍﻟﻤ ﺴﺄﻟﺔ ﺍﻟﺘ ﻲ ﺫﻛﺮﻫ ﺎ ﻫ ﻮ ﺑﻘﻮﻟ ﻪ‪َ :‬ﻭ ِﻣ ْﻧ َﻬ ﺎ‪َ :‬ﻣ ْﻥ‬
‫ﻋﻠَ ْﻳ ِﻪ ﻓَﺎﺋِﺗَﺔٌ ﺍﻟ ﺦ‪.‬ﺑ ﻞ ﺍﻟﻈ ﺎﻫﺮ ﻭﺟ ﻮﺏ ﺍﻟﻘ ﻀﺎء ﻛﻤ ﺎ ﻫ ﻮ ﻣﻘﺘ ﻀﻰ ﺍﻟﻘﺎﻋ ﺪﺓ ]ﻭ[)‪ (٧‬ﻫ ﻲ ﺃﻥ‬ ‫َ‬
‫ﺸ ِّﻚ«‪ ،‬ﻭﻻ ﻳﻨ ﺎﻓﻲ ﺍﻟﻮﺟ ﻮﺏ ﻗ ﻮﻝ "ﺍﻟﺘﺘﺎﺭﺧ ﺎﻧﻲ"‪ :‬ﺍﻷﻓ ﻀﻞ‪ ...‬ﺍﻟ ﺦ؛‬ ‫» ْﺍﻟﻴَ ِﻘ ﻴﻦَ َﻻ ﻳَ ُﺰﻭ ُﻝ ﺑِﺎﻟ ﱠ‬
‫ﻷﻥ ﺍﻟﺘﻌﺒﻴﺮ ﺑﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﺮﺍءﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ﻓﻲ ﻛﻞ ﺍﻟﺮﻛﻌﺎﺕ ﻻﺣﺘﻤﺎﻝ ﻭﻗﻮﻋﻬﺎ ﻋ ﻦ‬
‫ﺍﻟﺴﻨﺔ ﻻ ﻳﻘﺎﻝ‪ :‬ﻳﻨﺎﻓﻲ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻘﻀﺎء‪ (٨)/‬ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻗﻮﻝ "ﺍﻟﻤﺼﻨﻒ"‪ :‬ﺷﻚ ﻓﻲ‬

‫)‪(١‬ﺃﻱ‪ :‬ﺍﻟﻤﺼﻨﻒ‪.‬‬
‫)‪(٢‬ﻓﻲ )ﺃ(‪)،‬ﺏ(‪)،‬ﺩ( ﻭﻣﻨﻬﺎ‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺩ( ﻳﺤﺘﺎﺝ‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ) ﺃ(‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻓﻈﻬﺮ ]ﻣﻦ[ ﺍﻟﻔﺮﻕ ﻭﻣﻦ ﺯﺍﺋﺪﺓ‪.‬‬
‫)‪(٦‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪٢٩٩‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٣٧٠‬‬
‫ﺻﻼﺓ ﻫﻞ ﺻﻼﻫﺎ ﺃﻋﺎﺩ ﻓﻲ ﺍﻟﻮﻗﺖ‪ (١)/‬ﺇﺫ ﺗﻘﻴﻴﺪﻩ ﺑﻘﻮﻟﻪ‪ :‬ﻓﻲ ﺍﻟﻮﻗﺖ ﻳﻔﻴﺪ ﺃﻧﻪ ﺇﺫﺍ ﻛ ﺎﻥ ﺑﻌ ﺪ‬
‫ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ ﻻ ﻳﻠﺰﻣﻪ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﺑﻪ ﺻﺮﺡ "ﺍﻟﺒﻴ ﺮﻱ" ﻣﻌﺰﻳ ﺎ ً »ﻟﻠ ﺬﺧﻴﺮﺓ« ﻣﻌﻠ ﻼً‪ :‬ﺑ ﺄﻥ‬
‫ﺳﺒﺐ ﺍﻟﻮﺟﻮﺏ ﻗﺪ ﻓﺎﺕ ﺑﺨﻼﻑ ﻣﺎ‪ (٢)/‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻗﺖ ﻓﺈﻥ ﺳﺒﺐ ﺍﻟﻮﺟ ﻮﺏ ﻗ ﺎﺋﻢ‪ ،‬ﻷﻧ ﺎ‬
‫ﻧﻘﻮﻝ‪:‬ﻻ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﻣﺎ ﺳﺒﻖ ﻭﻣﺎ ﻫﻨﺎ ﻟﻮﺟ ﻮﺩ ﺳ ﺒﻖ ﺗﺤﻘ ﻖ ﺷ ﻐﻞ ﺫﻣﺘ ﻪ ﻭ ﺍﻟ ﺸﻚ)‪ (٣‬ﺣ ﺼﻞ‬
‫ﻓﻲ ﻓﺮﺍﻏﻬﺎ ﺑﺨﻼﻑ ﻣﺎ ﺳﺒﻖ ﺇﺫ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﺳﺒﻖ ﺗﺤﻘﻖ‪ (٤)/‬ﺷﻐﻞ ﺫﻣﺘﻪ ﻓﻈﻬﺮ ﺍﻟﻔﺮﻕ‪.‬‬
‫ﺳ ﻧﱠ ِﺔ ﱡ‬
‫ﺍﻟﻅ ْﻬ ِﺭ ﺍﻟ ﺦ‪.‬ﻳﻌﻨ ﻲ ﻻﺣﺘﻤ ﺎﻝ ﺃﻥ‬ ‫ﺿ ُﻝ ﺃ َ ْﻥ ﻳَ ْﻘ َﺭﺃ َ ﻓِ ﻲ ُ‬
‫‪ْ  =٢٥٩‬ﺍﻷ َ ْﻓ َ‬
‫]ﻻ[)‪.....(٥‬‬
‫ﺍﺟ ُﺢ‬
‫ﻑ ﺍﻟ ﱠﺭ ِ‬ ‫ﺍﻟﻅ ﱡﻥ ﱠ‬
‫ﺍﻟﻁ َﺭ ُ‬ ‫ﺍﻟﻁ َﺭﻓَﻳ ِْﻥ ‪َ =٢٦٠‬ﻭ ﱠ‬ ‫ﺳﺎ ِﻭﻱ ﱠ‬ ‫ْﺍﻟﻔَﺎﺋِ َﺩﺓ ُ ﺍﻟﺛﱠﺎﻧِﻳَﺔُ‪ :‬ﺍﻟ ﱠ‬
‫ﺷ ﱡﻙ ﺗ َ َ‬
‫ﺎﻥ ِﺟ َﻬ ِﺔ ْﺍﻟ َﺧ َ‬
‫ﻁ ِﺄ‬ ‫ﺏ‪َ ،‬ﻭ ْﺍﻟ َﻭ ْﻫ ُﻡ ُﺭ ْﺟ َﺣ ُ‬ ‫ﺻ َﻭﺍ ِ‬‫َﻭ ُﻫ َﻭ ﺗ َ ْﺭ ِﺟﻳ ُﺢ ِﺟ َﻬ ِﺔ ﺍﻟ ﱠ‬
‫ﻳﻜ ﻮﻥ ﺑﻘ ﻲ ﻋﻠﻴ ﻪ ﺷ ﻲ ﻣ ﻦ ﺍﻟﻔﻮﺍﺋ ﺖ ﻓﺘﻘ ﻊ ﻋ ﻦ ﺍﻟ ﺴﻨﻦ ﺍﻟﺮﻭﺍﺗ ﺐ‪ ،‬ﻓﻴﻘ ﺮﺃ ﻓﻴﻬ ﺎ ﺍﻟﻔﺎﺗﺤ ﺔ‬
‫ﻭﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﻭﺑﻬﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺳﻘﻂ ﻣﺎ ﻗﻴﻞ‪ :‬ﻟﻌﻠﻪ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﻈﻬﺮ ﻭﻣ ﺎ ﺑﻌ ﺪﻩ ﺑﺤ ﺬﻑ ﻟﻔ ﻆ ﺳ ﻨﺔ؛‬
‫ﻷﻥ ﺍﻟﺴﻨﺔ ﺫﺍﺕ ﺍﻷﺭﺑﻊ ﻳﺠﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﺑﻘﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻅﺎﻫﺮ ﻛﻼﻡ "ﺍﻟﻤﺼﻨﻒ" ﺃﻧﻪ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ﺑﻨﻴﺔ ﺍﻟﺴﻨﺔ ﻭﻟﻴﺲ ﻛﺬﻟﻚ؛ ﺇﺫ‬
‫ﺍﻟﻔﺮﻳ ﻀﺔ ﻻ ﺗﺘ ﺄﺩﻯ)‪ (٦‬ﺑﻨﻴ ﺔ ﺍﻟ ﺴﻨﺔ ﺑ ﻞ ﻳﻨ ﻮﻱ ﺍﻟﻔﺮﻳ ﻀﺔ ﻣ ﻊ ﺍﻟﻘ ﺮﺍءﺓ ﻓ ﻲ ﺍﻟﻜ ﻞ‬
‫ﻱ")‪ (٧‬ﺑﺘﺼﺮﻑ‪.‬‬‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻓﺎﻟﻤﺮﺍﺩ ﻣﻦ ﻗﻮﻝ "ﺍﻟﻤﺼﻨﻒ"‪ :‬ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺳﻨﺔ ﺍﻟﻈﻬﺮ ﺇﻟ ﺦ ﺃﻱ‪ :‬ﺃﻥ ﻳﻘ ﺮﺃ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﺴﻮﺭﺓ ﻓﻲ ﺟﻤﻴ ﻊ ﺍﻟﺮﻛﻌ ﺎﺕ؛ ﻻﺣﺘﻤ ﺎﻝ ﻭﻗﻮﻋﻬ ﺎ ﻋ ﻦ ﺍﻟ ﺴﻨﻦ‬
‫ﺑﺄﻥ ﻟﻢ ﻳﺒﻖ ﻋﻠﻴﻪ ﺷﻲء ﻣﻦ ﺍﻟﻔﻮﺍﺋﺖ‪.‬‬
‫ﺍﺟ ُﺢ)‪ .(٨‬ﻗﻴ ﻞ‪ :‬ﻛﺄﻧ ﻪ ﺃﺭﺍﺩ ﺑﺠﻬ ﺔ ﺍﻟ ﺼﻮﺍﺏ‬
‫ﻑ ﺍﻟ ﱠﺭ ِ‬ ‫ﺍﻟﻅ ﱡﻥ ﱠ‬
‫ﺍﻟﻁ َﺭ ُ‬ ‫‪َ  =٢٦٠‬ﻭ ﱠ‬
‫ﻣﻄﺎﺑﻘﺔ)‪ (٩‬ﺍﻟﻘﻮﺍﻋ ﺪ‪ ،‬ﻭﺑﺠﻬ ﺔ ﺍﻟﺨﻄ ﺄ ﻋ ﺪﻣﻬﺎ‪ ،‬ﻓ ﺎﻟﻈﻦ ﺣﻴﻨﺌ ﺬ‪ :‬ﺍﻟﻄ ﺮﻑ ﺍﻟ ﺮﺍﺟﺢ ﺍﻟﻤﻄ ﺎﺑﻖ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﻫﻢ‪ :‬ﺍﻟﻄﺮﻑ ﺍﻟﺮﺍﺟﺢ ﻏﻴﺮ ﺍﻟﻤﻄﺎﺑﻖ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ ﺍﻟﻄﺮﻑ ﺍﻟﻤﺮﺟﻮﺡ ﺍﻟﻤﻄ ﺎﺑﻖ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٥٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻓﻲ)ﺟـ(‪) ،‬ﺩ( ﻓﻲ ﺍﻟﺸﻚ‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٣٣‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٦‬ﻓﻲ )ﺟـ(‪) ،‬ﺩ( ﺗﺘﺄﺗﻰ‪.‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٠/١‬‬
‫)‪(٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﻘﻴ ﻖ ﻓ ﻲ ﺗﻌﺮﻳﻔ ﺎﺕ ﺍﻟﻤ ﺼﻄﻼﺣﺎﺕ – ﺍﻟﻈ ﻦ‪ ،‬ﺍﻟﻴﻘ ﻴﻦ‪ ،‬ﺍﻟ ﺦ – ﻓ ﻲ ﺍﻟﻤﺒﺤ ﺚ ﺍﻷﻭﻝ ﻟﻬ ﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ‪ .‬ﺹ‪./ ١٢٠-١١٧/‬‬
‫)‪(٩‬ﻓﻲ )ﺏ( ﻣﻮﺍﻓﻘﺔ‪.‬‬

‫‪٣٧١‬‬
 ‫ﻱ")‪.(١‬‬
‫ﻭﻏﻴﺮ ﺍﻟﻤﻄﺎﺑﻖ‪ ،‬ﻭﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻮﻫﻢ‪ :‬ﺍﻟﻄﺮﻑ ﺍﻟﻤﺮﺟﻮﺡ ﻣﻄﻠﻘﺎ ً‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺍﺟ ُﺢ ﺇﺫَﺍ ﺃ َ َﺧ ﺫَ‬ ‫ﻑ ﺍﻟ ﱠﺭ ِ‬ ‫ﺍﻟﻅ ِّﻥ ‪ =٢٦١‬ﻓَ ُﻬ َﻭ ﱠ‬
‫ﺍﻟﻁ َﺭ ُ‬ ‫ﺏ ﱠ‬ ‫ﺍﻟﺭﺃْﻱ ِ َﻭﻏَﺎ ِﻟ ُ‬ ‫َﻭﺃ َ ﱠﻣﺎ ﺃ َ ْﻛﺑَ ُﺭ ﱠ‬
‫ﻲ ﻓِﻲ ﺃ ُ ُ‬
‫ﺻﻭ ِﻟ ِﻪ‪.‬‬ ‫ﺏ‪َ ،‬ﻭ ُﻫ َﻭ ْﺍﻟ ُﻣ ْﻌﺗَﺑَ ُﺭ ِﻋ ْﻧ َﺩ ْﺍﻟﻔُﻘَ َﻬ ِ‬
‫ﺎء َﻛ َﻣﺎ ﺫَ َﻛ َﺭﻩُ ﱠ‬
‫ﺍﻟﻼ ِﻣ ِﺷ ﱡ‬ ‫ﺑِ ِﻪ ْﺍﻟﻘَ ْﻠ ُ‬
‫ﺎﺻﻠُﻪُ‬‫‪َ =٢٦٢‬ﻭ َﺣ ِ‬
‫ﺷ ِّﻙ ؛ ِﻷَﻧﱠ ُﻬ ْﻡ ﻳُ ِﺭﻳ ﺩُﻭﻥَ ِﺑ ِﻪ‬ ‫ﺍﻟﻅ ﱠﻥ ِﻋ ْﻧ َﺩ ْﺍﻟﻔُﻘَ َﻬ ِ‬
‫ﺎء ِﻣ ْﻥ ﻗَ ِﺑﻳ ِﻝ ﺍﻟ ﱠ‬ ‫‪ =٢٦٣‬ﺃ َ ﱠﻥ ﱠ‬
‫ﻋ َﺩ ِﻣ ِﻪ‬ ‫ﺍﻟﺗ ﱠ َﺭ ﱡﺩ َﺩ ﺑَﻳْﻥَ ُﻭ ُﺟﻭ ِﺩ ﺍﻟ ﱠ‬
‫ﺷ ْﻲ ِء َﻭ َ‬
‫ﺏ ]ﻭﻓ ﻲ ﺑﻌ ﺾ ﺍﻟﻨ ﺴﺦ ﻓﻬ ﻮ‬ ‫ﺍﺟ ُﺢ ﺇﺫَﺍ ﺃ َ َﺧ ﺫَ ﺑِ ِﻪ ْﺍﻟﻘَ ْﻠ ُ‬
‫ﻑ ﺍﻟ ﱠﺭ ِ‬ ‫‪ :(٢)/‬ﻓَ ُﻬ َﻭ ﱠ‬
‫ﺍﻟﻁ َﺭ ُ‬
‫ﺍﻟﻄﺮﻑ ﺍﻟ ﺮﺍﺟﺢ[)‪ (٣‬ﻗﻴ ﻞ‪ :‬ﺇﻥ ﺃﺭﺍﺩ ﺑﺄﺧ ﺬ ﺍﻟﻘﻠ ﺐ‪ :‬ﺍﻟﺠ ﺰﻡ‪ ،‬ﻓﻬ ﻮ‪ (٤)/‬ﻳﻨ ﺎﻓﻲ ﻛﻮﻧ ﻪ ﺭﺍﺟﺤ ﺎً‪،‬‬
‫ﻭﺍﻟﻔﺮﺽ ﺃﻧﻪ ﻛﺬﻟﻚ ﻭﺇﻥ ﺃﺭﺍﺩ‪ :‬ﺃﻗﺼﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻈﻦ؛ ﺑﺤﻴﺚ ﻳﻘﺮﺏ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺠﺰﻡ ﻓ ﻼ‬
‫ﻱ")‪.(٥‬‬ ‫ﺑﺄﺱ ﺑﻪ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(٦‬‬
‫ﺎﺻ ﻠُﻪُ ﺍﻟ ﺦ‪.‬ﺃﻱ ﺣﺎﺻ ﻞ ﻣ ﺎ ﺫﻛ ﺮﻩ "ﺍﻟﻼﻣ ﺸﻲ" ﻓ ﻲ ﺃﺻ ﻮﻟﻪ‬
‫‪َ  =٢٦٢‬ﻭ َﺣ ِ‬
‫ﻱ")‪.(٧‬‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﺇﺫ ﻻ ﻳﻔﻬﻢ ﺫﻟﻚ ﻣﻤﺎ ﺫﻛﺮﻩ "ﺍﻟﻼﻣﺸﻲ"‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺍﻟﻅ ﱠﻥ ِﻋ ْﻧ َﺩ ْﺍﻟﻔُﻘَ َﻬ ِ‬
‫ﺎء ِﻣ ْﻥ ﻗَ ِﺑﻳ ِﻝ ﺍﻟ ﱠ‬
‫ﺷ ِّﻙ‪ .‬ﻗﻴ ﻞ ﻋﻠﻴ ﻪ‪ :‬ﻳﻨﺒﻐ ﻲ ﺃﻥ‬ ‫‪  =٢٦٣‬ﺃ َ ﱠﻥ ﱠ‬
‫ﻳﻘﺎﻝ‪ :‬ﺍﻟﻈﻦ ﻳﻄﻠﻖ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء ﻋﻠﻰ ﺃﺣﺪ ﺷﻘّﻲ ﺍﻟﺘﺮﺩﺩ؛ ﻷﻧﻪ ﻗﺪ ﻳﺘﺮﺟﺢ ﺑﻮﺟﻪ ﻣﺎ ﺛﻢ ﻳﺰﻭﻝ‬
‫)‪(٨‬‬
‫ﺍﻟﺘﺮﺟﻴﺢ ﺑﻤﻌﺎﺭﺽ ﻟﻪ‪ ،‬ﻓﺴﻤﻮﻩ ﻅﻨﺎ ً ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺍﻟﺤﺎﻝ ﻭﺑﻨﻮﺍ ﻋﻠﻴ ﻪ ﺍﻟﺤﻜ ﻢ ﻓ ﻲ ﺍﻟﺤ ﺎﻝ‬
‫ﻓﻴﺤﺼﻞ‬
‫ﺍﻹ ْﻗ َﺭ ِﺍﺭ‪:‬‬
‫ﺏ ِْ‬ ‫ﺳ َﻭﺍ ٌء ﺍ ْﺳﺗ َ َﻭﻳَﺎ‪ ،‬ﺃ َ ْﻭ ﺗ َ َﺭ ﱠﺟ َﺢ ﺃ َ َﺣ ُﺩ ُﻫ َﻣﺎ‪َ ،‬ﻭ َﻛﺫَﺍ ﻗَﺎﻟُﻭﺍ ﻓِﻲ ِﻛﺗَﺎ ِ‬ ‫‪َ =٢٦٤‬‬
‫ﺷ ِّﻙ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬ ‫ﺷ ْﻲ ٌء ؛ ِﻷَﻧﱠﻪُ ِﻟﻠ ﱠ‬ ‫ﻅ ِﻧّﻲ َﻻ ﻳَ ْﻠﺯَ ُﻣﻪُ َ‬
‫ﻲ ﺃ َ ْﻟﻑ ﺩ ِْﺭﻫ ٍَﻡ ﻓِﻲ َ‬ ‫ﻋﻠَ ﱠ‬‫ﻟَ ْﻭ ﻗَﺎ َﻝ‪ :‬ﻟَﻪُ َ‬
‫ﻑ‬ ‫ﻳﻥ‪َ ،‬ﻭ ُﻫ َﻭ ﺍﻟﱠ ﺫِﻱ ﻳُ ْﺑﺗَﻧَ ﻰ َ‬
‫ﻋﻠَ ْﻳ ِﻪ ْﺍﻷ َ ْﺣ َﻛ ﺎ ُﻡ ﻳَ ْﻌ ِﺭ ُ‬ ‫ﺍﻟﻅ ِّﻥ ِﻋ ْﻧ َﺩ ُﻫ ْﻡ ُﻣ ْﻠ َﺣ ٌﻖ ِﺑ ْﺎﻟﻳَ ِﻘ ِ‬
‫ﺏ ﱠ‬ ‫َﻭﻏَﺎ ِﻟ ُ‬
‫ﻭء ِﺑ ﺄ َ ﱠﻥ‬
‫ﺿ ِ‬ ‫ﺽ ْﺍﻟ ُﻭ ُ‬ ‫ﺻ ﱠﺭ ُﺣﻭﺍ ِﻓ ﻲ ﻧَ َﻭﺍ ِﻗ ِ‬ ‫ﺏ‪َ ،‬‬ ‫ﺻﻔﱠ َﺢ َﻛ َﻼ َﻣ ُﻬ ْﻡ ِﻓ ﻲ ْﺍﻷ َ ْﺑ َﻭﺍ ِ‬ ‫ﺫَ ِﻟ َﻙ َﻣ ْﻥ ﺗ َ َ‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٠/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٥٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٣٠٠‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٠/١‬‬
‫)‪»(٦‬ﺃﺻﻮﻝ ﺍﻟﻼﻣﺸﻲ«‪ :‬ﻟﺒﺪﺭ ﺍﻟﺪﻳﻦ ﻣﺤﻤﻮ ٍﺩ ﺑﻦ ﺯﻳ ﺪ ﺍﻟﺤﻨﻔ ﻲ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪.٨١/١‬‬
‫)‪(٧‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٠/١‬‬
‫)‪(٨‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﺍﻟﻤﺎﻝ‪.‬‬

‫‪٣٧٢‬‬
 ‫ﻅ ﱠﻥ ْﺍﻟ ُﻭﻗُ ﻭ َ‬
‫ﻉ ﻟَ ْﻡ ﻳَﻘَ ْﻊ‪َ ،‬ﻭ ِﺇﺫَﺍ‬ ‫ﻕ ِﺑﺄَﻧﱠ ﻪُ ﺇﺫَﺍ َ‬ ‫ﺻ ﱠﺭ ُﺣﻭﺍ ِﻓﻲ ﱠ‬
‫ﺍﻟﻁ َﻼ ِ‬ ‫ﻖ‪َ ،‬ﻭ َ‬ ‫ﺏ َﻛ ْﺎﻟ ُﻣﺗ َ َﺣ ِﻘّ ِ‬ ‫ْﺍﻟﻐَﺎ ِﻟ َ‬
‫ﻅ ِﻧّ ِﻪ َﻭﻗَ َﻊ‬‫ﻋﻠَﻰ َ‬ ‫ﺏ َ‬ ‫ﻏﻠَ َ‬ ‫َ‬
‫ﺑﺬﻟﻚ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻦ ﻛﻼﻣﻬ ﻢ ﻓ ﻲ ﺍﻷﺻ ﻮﻝ ﻭﻛﻼﻣﻬ ﻢ ﻓ ﻲ ﺍﻟﻔ ﺮﻭﻉ‪ ،‬ﻭﻻ ﻳﻨﺒﻐ ﻲ ﺍﻟﺠ ﺰﻡ ﺑﺄﻧ ﻪ‬
‫ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎء ﻣﻄﻠﻘﺎ ً ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺸﻚ؛ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﺗﺮﻛﻬﻢ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑﻤﻌﻨ ﻰ ﺍﻟﻄ ﺮﻑ ﺍﻟ ﺮﺍﺟﺢ‬
‫ﻱ")‪.(١‬‬‫ﺃﺻﻼً " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺳﺗ َ َﻭﻳَﺎ ﺍﻟﺦ‪.‬ﺃﻗﻮﻝ‪ :‬ﻗﺪ‪ (٢)/‬ﻭﻗ ﻊ ﺍﻟﺘ ﺼﺮﻳﺢ ﺑ ﺬﻟﻚ ﻓ ﻲ ﺍﻷﺻ ﻞ‬ ‫‪َ  =٢٦٤‬‬
‫ﺳ َﻭﺍ ٌء ﺍ ْ‬
‫ﻗﺎﻝ ﻓ ﻲ »ﺍﻟ ﺬﺧﻴﺮﺓ«‪ :‬ﻭﻣﻌﻨ ﻰ ﺍﻟ ﺸﻚ‪ :‬ﺍﺳ ﺘﻮﺍء ﺍﻟﻈﻨ ﻴﻦ‪ ،‬ﻫﻜ ﺬﺍ ﺫﻛ ﺮﻩ "ﷴ" ﻓ ﻲ ﺍﻷﺻ ﻞ‪،‬‬
‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺸﺮﻭﺡ ﺍﻟﻤﻌﺘﺒﺮﺓ ﻧﺎﻗﻼً ﻋﻦ »ﺍﻟﻤﺤﻴﻂ« ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺷ ﻚ ﻓ ﻲ ﻏ ﺮﻭﺏ‬
‫ﺍﻟﺸﻤﺲ ﻓﺄﻓﻄﺮ ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻬﺎ ﻟﻢ ﺗﻐﺮﺏ ﻟﺰﻣﻪ‪ (٣)/‬ﺍﻟﻜﻔﺎﺭﺓ ﻛﺬﺍ ﻗﺎﻝ ﺍﻟﻔﻘﻴﺔ "ﺃﺑﻮ ﺟﻌﻔﺮ"‪.‬‬
‫ﻭﻓ ﻲ »ﺍﻟ ﺴﺮﺍﺝ«)‪ :(٤‬ﺷ ﻚ ﺍﻟﻤﻘﺘ ﺪﻱ ﻫ ﻞ ﻛﺒ ﺮ ﻗﺒ ﻞ ﺍﻹﻣ ﺎﻡ ﺃﻭ ﺑﻌ ﺪﻩ؟ ﻳﺤﻜ ﻢ ﺑ ﺄﻛﺒﺮ‬
‫ﺭﺃﻳﻪ‪ ،‬ﻓﺈﻥ‬
‫‪.........................................................................................‬‬
‫)‪(٥‬‬
‫ﺍﺳﺘﻮﻯ ﺍﻟﻈﻨﺎﻥ ﻳﺠﺰﻳﻪ ﺣﻤﻼً ﻷﻣﺮﻩ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ‪ .‬ﻛﺬﺍ ﻓﻲ »ﺍﻟﻔﺘﺎﻭﻯ«‪.‬‬
‫ﻭﺑ ﻪ ﻅﻬ ﺮ ﺃﻥ ﻣ ﺎ ﻗﺎﻟ ﻪ "ﺍﻷﺗﻘ ﺎﻧﻲ" ﻓ ﻲ ﺷ ﺮﺣﻪ »ﻟﻠﻬﺪﺍﻳ ﺔ«)‪ :(٦‬ﺍﻟ ﺸﻚ‪ :‬ﺗ ﺴﺎﻭﻱ‬
‫ﺍﻟﻄﺮﻓﻴﻦ‪ ،‬ﻭﺍﻟﻈﻦ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﺣﺠﺎﻥ ﺍﻟﻄﺮﻓﻴﻦ ﺍﺻﻄﻼﺡ ﺃﺻﻮﻟﻲ ﻻ ﺍﺻﻄﻼﺡ ﻓﻘﻬﻲ‪.‬‬
‫)‪(٧‬‬
‫]ﻣﻄﻠﺐ‪ :‬ﺳﻮء ﺍﻟﻈﻦ[‬
‫ﺗﻜﻤﻴﻞ‪ :‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺮﻭﺿﺔ«)‪ :(٨‬ﺳﻮء ﺍﻟﻈﻦ ﻣﺒﺎﺡ‪ (١)/‬ﻋﻨﺪ ﻅﻬﻮﺭ ﻋﻼﻣﺔ ﺍﻟ ﺴﻮء‪،‬‬

‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤١/١‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٧‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٣٣‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪»(٤‬ﺍﻟﺴﺮﺍﺝ«‪ :‬ﻭﻫﻮ »ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ﺍﻟﻤﻮﺿﺢ ﻟﻜﻞ ﻁﺎﻟ ﺐ ﻣﺤﺘ ﺎﺝ«‪ :‬ﻟﻺﻣ ﺎﻡ ﺃﺑ ﻲ ﺑﻜ ﺮ ﺍﻟﻤﻌ ﺮﻭﻑ‬
‫ﺑﺎﻟﺤ ﺪﺍﺩﻱ ﺍﻟﻌﺒ ﺎﺩﻱ‪،‬ﻭﻫﻮ ﺷ ﺮﺡ ﻟﻤﺨﺘ ﺼﺮ ﺍﻟﻘ ﺪﻭﺭﻱ‪ ،‬ﺷ ﺮﺣﻪ ﻓ ﻲ ﺛ ﻼﺙ ﻣﺠﻠﺪﺍﺕ‪،‬ﻭﻋ ﺪﻩ ﺍﻟﻤ ﻮﻟﻰ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﺑﺒﺮﻛﻠﻲ ﻣ ﻦ ﺟﻤﻠ ﺔ ﺍﻟﻜﺘ ﺐ ﺍﻟﻤﺘﺪﺍﻭﻟ ﺔ ﺍﻟ ﻀﻌﻴﻔﺔ ﻏﻴ ﺮ ﺍﻟﻤﻌﺘﺒ ﺮﺓ‪،‬ﺛﻢ ﺍﺧﺘ ﺼﺮ ﻫ ﺬﺍ ﺍﻟ ﺸﺮﺡ‬
‫ﻭﺳﻤﺎﻩ ﺍﻟﺠﻮﻫﺮﺓ ﺍﻟﻨﻴﺮﺓ‪ ،‬ﻭﺟﺮﺩ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ﺍﻟﺸﻴ ُﺦ ﺍﻟﻔﻘﻴﻪُ ﺃﺣﻤﺪٌ ﺑﻦ ﷴ ﺇﻗﺒﺎﻝ‪،‬ﻭﺳ ﻤﺎﻩ‪» :‬ﺍﻟﺒﺤ ﺮ‬
‫ﺍﻟﺰﺍﺧﺮ«‪.‬ﻳﻨﻈﺮ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ‪،١٦٣١/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ‪.١٢٦/١‬‬
‫)‪(٥‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪.٦٩/١‬‬
‫)‪(٦‬ﻭﺍﺳ ﻢ ﺷ ﺮﺣﻪ‪» :‬ﻏﺎﻳ ﺔ ﺍﻟﺒﻴ ﺎﻥ ﻭﻧ ﺎﺩﺭﺓ ﺍﻷﻗ ﺮﺍﻥ«‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪،٢٠٢٢/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ‪.٤٤٥/١‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﻭﺭﺩ ﻓﻲ )ﺟـ(‪ .‬ﻓﻘﻂ‪.‬‬
‫)‪»(٨‬ﺍﻟﺮﻭﺿﺔ ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﺤﻨﻔﻴﺔ«‪ :‬ﻟﻠﻨﺎﻁﻔﻲ ﺃﺣﻤ ﺪ ﺑ ﻦ ﷴ ﺑ ﻦ ﻋﻤ ﺮ ﺃﺑ ﻲ ﺍﻟﻌﺒ ﺎﺱ ﺍﻟﻨ ﺎﻁﻔﻲ ﺍﻟﻄﺒ ﺮﻱ‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﻟﺤﻨﻔﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟ ﺮﻱ‪ ،‬ﺗ ﻮﻓﻲ ﻋ ﺎﻡ ‪٤٤٦‬ﻫ ـ‪،‬ﺗﻠﻤﻴﺬ ﺍﻟﺠﺮﺟ ﺎﻧﻲ‪ ،‬ﻭﻛﺘﺎﺑ ﻪ ﻫ ﺬﺍ ﺻ ﻐﻴﺮ ﺍﻟﺤﺠ ﻢ‬
‫ﻣﺜﻴ ﺮ ﺍﻟﻔﺎﺋ ﺪﺓ ﻭﻓﻴ ﻪ ﻓ ﺮﻭﻉ ﻏﺮﻳﺒ ﺔ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪،٩٣١/١‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﻛﻠﻲ‪.٢١٣/١‬‬

‫‪٣٧٣‬‬
 ‫ﻭﻳﺤﺮﻡ ﻋﻨﺪ ﻅﻬﻮﺭ ﻋﻼﻣﺔ ﺣﺴﻨﺔ ﺍﻟﺦ‪" .‬ﺍﻟﺒﻴﺮﻱ"‪.‬‬
‫ٌﻖ‬ ‫َﺩ ُﻫ ْﻡ)‪ُ (٢‬ﻣ ْﻠ َﺣ‬ ‫ِّﻥ ِﻋ ْﻧ‬ ‫ﺏ ﱠ‬
‫ﺍﻟﻅ‬ ‫ُ‬ ‫‪ ‬ﻏَﺎ ِﻟ‬
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‫‪....................................................................................‬‬

‫ﺑِ ْﺎﻟﻳَ ِﻘ ِ‬
‫ﻳﻥ)‪ (٣‬ﺍﻟﺦ‪ .‬ﻗﺎﻝ ﻓﻲ»ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ«)‪ :(٤‬ﻏﻠﺒﺔ ﺍﻟﻈ ﻦ‪ :‬ﻗﺎﺋﻤ ﺔ ﻣﻘ ﺎﻡ ﺍﻟﻌﻠ ﻢ ﻓ ﻲ ﺍﻟﻌﺒ ﺎﺩﺍﺕ‪.‬‬
‫ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﻓ ﻲ »ﺍﻟﻤﺴﺘ ﺼﻔﻰ«)‪ :(٥‬ﻏﻠﺒ ﺔ ﺍﻟﻈ ﻦ‪ :‬ﺃﻗﻴﻤ ﺖ ﻣﻘ ﺎﻡ ﺍﻟﻌﻠ ﻢ ﻓ ﻲ ﻣﻮﺍﺿ ﻊ‪ ،‬ﻛﻤ ﺎ ﻓ ﻲ‬
‫ﺍﻟﻤﻬﺎﺟﺮﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺘﺤﺮﻱ ﻭﻏﻴﺮ‪ (٦)/‬ﺫﻟﻚ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫‪.........................................................................................‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٥٧‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻏﻠﺒﺔ ﺍﻟﻈﻦ‪ :‬ﺑﺤﺚ ﺍﻟﻔﻘﻬﺎء ﺃﺣﻜﺎﻡ ﻏﻠﺒ ﺔ ﺍﻟﻈ ﻦ ﻓ ﻲ ﺑ ﺎﺏ ﺍﻟﻄﻬ ﺎﺭﺓ ﻓ ﻲ ﺗﻤﻴﻴ ﺰ ﺍﻟﻄ ﺎﻫﺮ ﻣ ﻦ ﺍﻷﻭﺍﻧ ﻲ‬
‫ﻭﺍﻟﻤﻼﺑﺲ ﻭﺍﻟﻤﻴﺎﻩ ﻭﺍﻷﻣﺎﻛﻦ ﺇﺫﺍ ﺍﺧ ﺘﻠﻂ ﺑ ﻨﺠﺲ ﻣ ﺸﺎﺑﻪ ﻟ ﻪ‪ ،‬ﻭﺗﻤﻴﻴ ﺰ ﺃﻳ ﺎﻡ ﺍﻟﺤ ﻴﺾ ﻣ ﻦ ﺃﻳ ﺎﻡ ﺍﻟﻄﻬ ﺮ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﻦ ﻧﺴﻴﺖ ﻋﺪﺩ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﻭﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺮ ﺑﺴﺒﺐ ﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﻭﻓ ﻲ ﻣﻌﺮﻓ ﺔ ﺟﻬ ﺔ‬
‫ﺍﻟﻘﺒﻠ ﺔ ﻟﻤ ﻦ ﺍﺷ ﺘﺒﻬﺖ ﻋﻠﻴ ﻪ ﺇﺫﺍ ﺍﺟﺘﻬ ﺪ ﻭﻏﻠ ﺐ ﻋﻠ ﻰ ﻅﻨ ﻪ ﺃﻥ ﺍﻟﻘﺒﻠ ﺔ ﻓ ﻲ ﺟﻬ ﺔ‪ ،‬ﻭﻓ ﻲ ﺩﺧ ﻮﻝ ﻭﻗ ﺖ‬
‫ﺍﻟﺼﻼﺓ ﻟﻤﻦ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻬﺘﺪ ﺇﻟﻴﻪ ﻟﻜﻮﻧﻪ ﻣﺤﺒﻮﺳﺎ‪ ،‬ﺃﻭ ﻟﻮﺟﻮﺩ ﻏﻴﻢ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻓﻲ ﻣﻦ ﺷﻚ ﻓ ﻲ‬
‫ﺍﻟﺼﻼﺓ ﻛﻢ ﺭﻛﻌﺔ ﺻﻼﻫﺎ‪ ،‬ﻭﻓﻲ ﺗﻤﻴﻴﺰ ﺍﻟﻔﻘﻴﺮ ﻭﻏﻴﺮﻩ = = ﻣ ﻦ ﺃﺻ ﻨﺎﻑ ﺍﻟﺰﻛ ﺎﺓ ﻋ ﻦ ﻏﻴ ﺮﻩ‪ ،‬ﻭﻓ ﻲ‬
‫ﻣﻌﺮﻓ ﺔ ﺩﺧ ﻮﻝ ﺷ ﻬﺮ ﺭﻣ ﻀﺎﻥ ﻭﻁﻠ ﻮﻉ ﺍﻟﻔﺠ ﺮ‪ ،‬ﻭﻏ ﺮﻭﺏ ﺍﻟ ﺸﻤﺲ ﻟﻠ ﺼﺎﺋﻢ ﺇﺫﺍ ﺍﺷ ﺘﺒﻪ ﻋﻠﻴ ﻪ ﺫﻟ ﻚ‬
‫ﺑﺤﺒﺲ ﻭﻧﺤﻮﻩ‪ ،‬ﻭﻓ ﻲ ﺍﻟﺤ ﺞ ﺇﺫﺍ ﺷ ﻚ ﺍﻟﺤ ﺎﺝ ﻫ ﻞ ﺃﺣ ﺮﻡ ﺑ ﺎﻹﻓﺮﺍﺩ ﺃﻭ ﺑ ﺎﻟﺘﻤﺘﻊ ﺃﻭ ﺑ ﺎﻟﻘﺮﺍﻥ‪ ،‬ﻭﻓ ﻲ ﻣ ﻦ‬
‫ﺍﻟﺘﺒﺴﺖ ﻋﻠﻴﻪ ﺍﻟﻤﺬﻛﺎﺓ ﺑﺎﻟﻤﻴﺘﺔ ﺃﻭ ﻭﺟﺪ ﺷﺎﺓ ﻣﺬﺑﻮﺣﺔ ﺑﺒﻠﺪ ﻓﻴﻪ ﻣﻦ ﺗﺤﻞ ﺫﺑﻴﺤﺘ ﻪ ﻣ ﻦ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﻭﺃﻫ ﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ ﻻ ﺗﺤﻞ ﺫﺑﻴﺤﺘﻪ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺸﻚ ﻓﻲ ﺫﺍﺑﺤﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻣﺎء ﺩﻣﺎء ﺍﻟﻠﻮﺙ ﻓﻲ ﺑﺎﺏ ﺍﻟﻘ ﺴﺎﻣﺔ‪.‬‬
‫ﻭﺗﻔﺼﻴﻞ ﻛﻞ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﻓﻲ ﺃﺑﻮﺍﺑﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻲ ﺃﻣﻬﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﺑﺎﻟﺘﻌﻴﻦ‪.‬‬
‫)‪ »(٤‬ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ ﻭﻧﺎﺩﺭﺓ ﺍﻷﻗﺮﺍﻥ ﻓﻲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ«‪ :‬ﻷﻣﻴﺮ ﻛﺎﺗﺐ‪ ،‬ﻗ ﻮﺍﻡ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺍﻟﻔ ﺎﺭﺍﺑﻲ ﺍﻷﺗﻘ ﺎﻧﻲ‪،‬‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٥٨‬ﻫـ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ‪ :‬ﺃﻧﻪ ﻟﻤﺎ ﻧﻮﻯ ﺃﻥ ﻳﺸﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﺳ ﻤﻊ ﺑ ﻪ ﺗ ﺎﺝ ﺍﻟ ﺸﺮﻳﻌﺔ‬
‫‪ -‬ﻭﻫﻮ ﻣﻦ ﺃﻛﺎﺑﺮ ﻋﺼﺮﻩ ‪ -‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﻠﻴﻖ ﺑﺸﺄﻧﻪ‪ ،‬ﻓﺮﺟﻊ ﻋﻤ ﺎ ﻧ ﻮﺍﻩ‪ ،‬ﻭﺷ ﺮﻉ ﻓ ﻲ ﺃﻥ ﻳ ﺼﻨﻒ ﻛﺘﺎﺑ ﺎ‬
‫ﻣﺜﻞ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﻓﺄﻟﻒ ﺍﻟﻮﺍﻓﻲ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﺛﻢ ﺷﺮﺣﻪ ﻭﺳﻤﺎﻩ ﺑﺎﻟﻜﺎﻓﻲ‪ ،‬ﻓﻜﺄﻧ ﻪ ﺷ ﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ‪.‬‬
‫ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ ﺇﻟ ﻰ ﺃﻧ ﻪ ﻣﺨﻄ ﻮﻁ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٩٩٧/٢‬ﺍﻷﻋ ﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ ‪ ،١٤/٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪.٤/٣‬‬
‫)‪»(٥‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﺷﺮﺡ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻤﺴﺘﻮﻓﻰ«‪ :‬ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﷲ ﺑﻦ ﺃﺣﻤ ﺪ ﺑ ﻦ ﻣﺤﻤ ﻮﺩ‪ ،‬ﺣ ﺎﻓﻆ ﺍﻟ ﺪﻳﻦ‪ ،‬ﺃﺑ ﻲ‬
‫ﺍﻟﺒﺮﻛﺎﺕ‪ ،‬ﺍﻟﻨﺴﻔﻲ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧١٠‬ﻫـ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻜﺘ ﺎﺏ ﻫ ﻮ ﺷ ﺮﺡ ﻟﻤﻨﻈﻮﻣ ﺔ ﺍﻟﻨ ﺴﻔﻲ ‪-‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٣٧‬ﻫـ ‪ -‬ﻓﻲ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻋﺪﺩ ﺃﺑﻴﺎﺗﻬ ﺎ ‪ ٢٦٦٩‬ﺑﻴﺘ ﺎً‪ ،‬ﺛ ﻢ ﺍﺧﺘ ﺼﺮ ﺍﻟﻤﺴﺘ ﺼﻔﻰ ﺑﻜﺘ ﺎﺏ‬
‫ﺳﻤﺎﻩ ﺍﻟﻤ ﺼﻔﻰ ﻭﻫ ﻮ ﻛﺘ ﺎﺏ ﻣﺨﻄ ﻮﻁ ﻛﻤ ﺎ ﺃﺷ ﺎﺭ ﺍﻟﺰﺭﻛﻠ ﻲ‪ .‬ﻳﻨﻈ ﺮ ﻛ ﺸﻒ ﺍﻟﻈﻨ ﻮﻥ ﻟﺤ ﺎﺟﻲ ﺧﻠﻴﻔ ﺔ‬
‫‪ ،١٨٦٧/٢‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ‪ ٤٦٤/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪ ،٦٧/٤‬ﻣﻌﺠﻢ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟ ﺔ‬
‫‪.٣٢/٦‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪ ٣٠١‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬

‫‪٣٧٤‬‬
‫ﻭﻓﻲ »ﺍﻟﻨﻬﺎﻳﺔ«‪ :‬ﻭﻏﺎﻟﺐ ﺍﻟﺮﺃﻱ ﻛﺎﻟﺘﺤﻘﻴﻖ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺄﺧﺒ ﺎﺭ ﺍﻵﺣ ﺎﺩ ﻭﺍﻵﻱ‬
‫ﺍﻟﻤﺄﻭﻟﺔ)‪ (١‬ﻭﺍﻟﻤﺨﺼﻮﺻﺔ)‪ (٢‬ﻭﺍﻟﺒﻴﻨﺎﺕ)‪" .(٣‬ﺑﻴﺮﻱ"‪.‬‬
‫ﻭﻗﺎﻝ "ﺍﻟﻐﺰﻱ"‪ :‬ﻭﻣﻤﺎ ﺑﻨﻲ ﻋﻠﻰ ﺫﻟﻚ ﺃﻱ‪ :‬ﻋﻠﻰ ﻏﺎﻟﺐ ﺍﻟﻈﻦ ﻣﻠﺤﻖ ﺑ ﺎﻟﻴﻘﻴﻦ ﻣ ﺴﺄﻟﺔ‬
‫ﺍﻟﺘﺤﺮﻱ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﺍﺧﺘﻠﻂ ﺍﻟﻤﺴﺎﻟﻴﺦ ﺍﻟﻤﺬﻛﺎﺓ ﺑﺎﻟﻤ ﺴﺎﻟﻴﺦ ﺍﻟﻤﻴﺘ ﺔ ﻭﻟ ﻴﺲ ﻫﻨ ﺎﻙ ﻋﻼﻣ ﺔ ﺗﻤﻴ ﺰ‪:‬‬
‫ﻳﺘﺤﺮﻯ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻠﻤﺬﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻠﻤﻴﺘﺔ‪ ،‬ﺃﻭ ﺍﺳﺘﻮﻳﺎ ﻻ ﻳﺘﺤ ﺮﻯ ﺇﻻ ﻋﻨ ﺪ‬
‫ﺍﻟﻤﺨﻤﺼﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻟﻨﺠﺴﺔ ﻓﻲ ﺍﻟﺴﻔﺮ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺛ ﻮﺏ ﻁ ﺎﻫﺮ‬
‫ﺻﻠﻰ ﻓﻴﻪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻳﺘﺤﺮﻯ ﺑﻜﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺒﻬﺖ ﺍﻷﻭﺍﻧﻲ ﺍﻟﺒﻌﺾ ﻁﺎﻫﺮ ﻭﺍﻟﺒﻌﺾ ﻧﺠﺲ)‪ :(٤‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻠﻄﺎﻫﺮ‬

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‫ﻳﺘﺤﺮﻯ‪ ،‬ﻓﻴﺮﻳ ﻖ ﺍﻟ ﺬﻱ ﻓ ﻲ ﺃﻛﺒ ﺮ ﺭﺃﻳ ﻪ ﺃﻧ ﻪ ﻧﺠ ﺲ ﻭﻳ ﺴﺘﻌﻤﻞ ﺍﻟﻄ ﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ ﺖ ﺍﻟﻐﻠﺒ ﺔ‬
‫ﻟﻠ ﻨﺠﺲ ﺃﻭ ﺍﺳ ﺘﻮﻳﺎ ﻻ ﻳﺘﺤ ﺮﻯ‪ ،‬ﻫ ﺬﺍ ﻓ ﻲ ﺣ ﺎﻝ)‪ (٥‬ﺍﻻﺧﺘﻴ ﺎﺭ ﺃﻣ ﺎ ﻓ ﻲ ﺣﺎﻟ ﺔ ﺍﻻﺿ ﻄﺮﺍﺭ‪:‬‬
‫ﻳﺘﺤ ﺮﻯ ﻟﻠ ﺸﺮﺏ ﺑﺎﻹﺟﻤ ﺎﻉ ﻭﻻ ﻳﺘﺤ ﺮﻯ ﻟﻠﻮﺿ ﻮء ﻋﻨ ﺪﻧﺎ ﻭﻳﺘ ﻴﻤﻢ‪ ،‬ﻭﺍﻷﻓ ﻀﻞ ﺃﻥ ﻳ ﺼﺐ‬

‫)‪(١‬ﻓﻲ )ﺃ( ﺍﻟﺘﻮﻟﻪ‪ ،‬ﻭﻓﻲ )ﺩ( ﺍﻟﻤﻮﻟﺔ‪.‬‬

‫)‪(٢‬ﻓﻲ)ﺃ( ﻭ)ﺟـ( ﻭ)ﺩ( ﺍﻟﻤﺨﺼﻮﺹ‪.‬‬
‫)‪(٣‬ﻓﻲ )ﺃ( ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬
‫)‪(٤‬ﻣﺴﺄﻟﺔ‪) :‬ﺍﺧﺘﻼﻁ ﺍﻷﻭﺍﻧﻲ(‪ :‬ﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ ﺍﻷﻭﺍﻧﻲ ﺍﻟﺘ ﻲ ﻓﻴﻬ ﺎ ﻣ ﺎء ﻁ ﺎﻫﺮ ﺑ ﺎﻷﻭﺍﻧﻲ ﺍﻟﺘ ﻲ ﻓﻴﻬ ﺎ ﻣ ﺎء‬
‫ﻧﺠﺲ‪ ،‬ﻭﺍﺷﺘﺒﻪ ﺍﻷﻣﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎء ﻁﺎﻫﺮ ﺳﻮﻯ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻄﺎﻫﺮ ﻣﻦ ﺍﻟ ﻨﺠﺲ‪ :‬ﻓ ﺈﻥ‬
‫ﻛﺎﻧ ﺖ ﺍﻟﻐﻠﺒ ﺔ ﻟﻸﻭﺍﻧ ﻲ ﺍﻟﻄ ﺎﻫﺮﺓ‪ ،‬ﻳﺘﺤ ﺮﻯ ﻋﻨ ﺪ ﺍﻟﺤﻨﻔﻴ ﺔ ﻭﺑﻌ ﺾ ﺍﻟﺤﻨﺎﺑﻠ ﺔ؛ ﻷﻥ ﺍﻟﺤﻜ ﻢ ﻟﻠﻐﺎﻟ ﺐ‪،‬‬
‫ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻐﺎﻟﺐ ﻟﺰﻣﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎء ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﺇﺻﺎﺑﺘﻪ ﺑﺘﺤﺮﻳﻪ ﻣﺄﻣﻮﻟﺔ‪ ،‬ﻭﻷﻥ ﺟﻬﺔ ﺍﻹﺑﺎﺣ ﺔ ﻗ ﺪ‬
‫ﺗﺮﺟﺤﺖ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻸﻭﺍﻧﻲ ﺍﻟﻨﺠﺴﺔ ﺃﻭ ﻛﺎﻧﺎ ﻣﺘﺴﺎﻭﻳﻴﻦ‪ ،‬ﻓﻠ ﻴﺲ ﻟ ﻪ ﺃﻥ ﻳﺘﺤ ﺮﻯ ﺇﻻ ﻟﻠ ﺸﺮﺏ‬
‫ﺣ ﺎﻝ ﺍﻟ ﻀﺮﻭﺭﺓ‪ ،‬ﺇﺫ ﻻ ﺑ ﺪﻳﻞ ﻟ ﻪ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟﻮﺿ ﻮء ﻓ ﺈﻥ ﻟ ﻪ ﺑ ﺪﻳﻼ‪ .‬ﻭﻅ ﺎﻫﺮ ﻛ ﻼﻡ ﺃﺣﻤ ﺪ ﻭﺃﻛﺜ ﺮ‬
‫ﺃﺻﺤﺎﺑﻪ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺘﺤﺮﻱ‪ ،‬ﻭﺇﻥ ﻛﺜﺮ ﻋﺪﺩ ﺍﻷﻭﺍﻧﻲ ﺍﻟﻄﺎﻫﺮﺓ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﺠﻮﺯ ﺍﻟﺘﺤﺮﻱ ﻓﻲ ﺍﻟﺤﺎﻟﻴﻦ‪ ،‬ﻓﻴﺘﻮﺿﺄ ﺑﺎﻷﻏﻠﺐ؛ ﻷﻧﻪ ﺷﺮﻁ ﻟﻠﺼﻼﺓ‪ ،‬ﻓﺠﺎﺯ‬
‫ﺃﺟﻠﻪ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺘﺤﺮﻱ‬
‫ﻛﺎﻟﻘﺒﻠﺔ‪= ...................................................................................‬‬
‫= ﻭﺫﻫ ﺐ ﺍﻟﻤﺎﻟﻜﻴ ﺔ ﺇﻟ ﻰ ﺃﻧ ﻪ ﺇﺫﺍ ﻛ ﺎﻥ ﻋﻨ ﺪﻩ ﺛ ﻼﺙ ﺃﻭﺍﻥ ﻧﺠ ﺴﺔ ﺃﻭ ﻣﺘﻨﺠ ﺴﺔ ﻭﺍﺛﻨﺘ ﺎﻥ ﻁﻬ ﻮﺭﺍﻥ‪،‬‬
‫ﻭﺍﺷﺘﺒﻬﺖ ﻫﺬﻩ ﺑﻬﺬﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻮﺿﺄ ﺛﻼﺛﺔ ﻭﺿﻮﺁﺕ ﻣﻦ ﺛﻼﺙ ﺃﻭﺍﻥ ﻋﺪﺩ ﺍﻷﻭﺍﻧ ﻲ ﺍﻟﻨﺠ ﺴﺔ‪ ،‬ﻭﻳﺘﻮﺿ ﺄ‬
‫ﻭﺿﻮءﺍ ً ﺭﺍﺑﻌﺎ ً ﻣﻦ ﺇﻧﺎء ﺭﺍﺑﻊ‪ ،‬ﻭﻳﺼﻠﻲ ﺑﻜﻞ ﻭﺿﻮء ﺻ ﻼﺓ‪ .‬ﻭﺣﻜ ﻰ ﺍﺑ ﻦ ﺍﻟﻤﺎﺟ ﺸﻮﻥ ﻣ ﻦ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‬
‫ﻗ ﻮﻻً ﺁﺧ ﺮ‪ ،‬ﻭﻫ ﻮ ﺃﻧ ﻪ ﻳﺘﻮﺿ ﺄ ﻣ ﻦ ﻛ ﻞ ﻭﺍﺣ ﺪ ﻣ ﻦ ﺍﻷﻭﺍﻧ ﻲ ﻭﺿ ﻮءﺍ ً ﻭﻳ ﺼﻠﻲ ﺑ ﻪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ‬
‫ﺍﻷﺳﺮﺍﺭ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،١٦٤/٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪ ،٢٧٦/٢‬ﺃﻧ ﻮﺍﺭ ﺍﻟﺒ ﺮﻭﻕ ﻓ ﻲ‬
‫ﺃﻧﻮﺍء ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍﻓﻲ ‪ ،١٠١/٢‬ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،١٧٠/١‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜ ﺎﻡ ﻓ ﻲ ﻣ ﺼﺎﻟﺢ‬
‫ﺍﻷﻧ ﺎﻡ ﻟﻺﻣ ﺎﻡ ﺍﻟﻌ ﺰ ﺑ ﻦ ﻋﺒ ﺪ ﺍﻟ ﺴﻼﻡ ‪ ٢٢/٢‬ﻭ‪ ،٥٧‬ﻭﺍﻟﻤﺠﻤ ﻮﻉ ﺷ ﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪،٧٨ /٣‬‬
‫ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٤٩/١‬ﺍﻟﻘﻮﺍﻋﺪ ﻻﺑﻦ ﺭﺟﺐ ‪./٢٤١/‬‬
‫)‪(٥‬ﻓﻲ )ﺏ( ﺣﺎﻟﺔ‪.‬‬

‫‪٣٧٥‬‬
‫ﺫﻟ ﻚ ﺍﻟﻤ ﺎء ﺃﻭ ﻳﺨﻠ ﻂ)‪ (١‬ﺑﻌ ﻀﻪ ﺑ ﺒﻌﺾ‪ ،‬ﻓﻴ ﺼﻴﺮ ﻛﻌ ﺎﺩﻡ ﺍﻟﻤ ﺎء ﺣﺘ ﻰ ﻳﻜ ﻮﻥ ﺃﺑﻌ ﺪ ﻣ ﻦ‬
‫ﻲ " ]ﺭﺿ ﻲ ﷲ‬ ‫ﺍﻟﺨﻼﻑ؛ ﻷﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣ ﻦ ﻳﻘ ﻮﻝ ﻳﺘﺤ ﺮﻯ ﻭﻫ ﻮ ﻗ ﻮﻝ "ﺍﻹﻣ ﺎﻡ ﺍﻟ ﱠ‬
‫ﺸﺎﻓِ ِﻌ ﱠ‬
‫ﻋﻨﻪ)‪.(٣)[(٢‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺎﺋﻌﺎﺕ ﻛﺎﻟﺪﻫﻦ ﻭﺍﻟﺨﻞ ﻭﺍﻟﻠﺒﻦ ﻭﺍﻟﺸﺮﺍﺏ‪.(٤)/‬‬
‫)‪(٦‬‬
‫ﻭﻣﻦ ﻓﺮﻭﻉ ﺫﻟﻚ‪ :‬ﺃﻧﻬﻢ ﺃﺟﺎﺯﻭﺍ ﻗﺘﻞ ﺍﻟﻤﺴﻠﻢ ﺑﻐﻠﺒﺔ ﺍﻟﻈﻦ ﻓﻴﻤﺎ‪ (٥)/‬ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴ ﻪ‪/‬‬
‫ﺑﻴﺘﻪ‬
‫‪.........................................................................................‬‬
‫ﺷﺨﺺ ﻭﻏﻠﺐ)‪ ] (٧‬ﻋﻠﻰ [)‪ (٨‬ﻅﻨﻪ ﺃﻧﻪ ﺳﺎﺭﻕ)‪.(٩‬‬

‫)‪(١‬ﻓﻲ )ﺃ(‪) ،‬ﺩ( ﻳﺨﻠﻄﻪ‪.‬‬

‫)‪(٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،١١١/٨‬ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪.٢٣٨/١‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪)،‬ﺩ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٥٦‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﺑﺪﺍﻳﺔ ‪/١١٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٦‬ﺑﺪﺍﻳﺔ ‪/١٣٥‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺏ( ﻭﻏﻠﺒﺖ‬
‫)‪(٨‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪) ،‬ﺟـ(‪) ،‬ﺏ(‪.‬‬
‫)‪(٩‬ﻣﺴﺄﻟﺔ‪) :‬ﺩﻓﻊ ﺍﻟﺼﺎﺋﻞ ﻋﻠﻰ ﺍﻟﻤﺎﻝ(‪ :‬ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ‪ -‬ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﺇﻟﻰ ﻭﺟﻮﺏ ﺩﻓ ﻊ‬
‫ﺍﻟﺼﺎﺋﻞ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼً ﻟﻢ ﻳﺒﻠﻎ ﻧﺼﺎﺑﺎً‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣ ﻦ ﺩﻓ ﻊ ﺍﻟ ﺼﺎﺋﻞ ﻋﻠ ﻰ ﻣﺎﻟ ﻪ ﺇﻻ‬
‫ﺑﺎﻟﻘﺘﻞ ﻓﻼ ﺷﻲء ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻔﺮﻗﻮﺍ ﺑﻴﻦ ﻣﺎﻟﻪ ﻭﻣﺎﻝ ﻏﻴﺮﻩ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪ :‬ﺍﺷ ﺘﺮﻁﻮﺍ ﻟﻠﻮﺟ ﻮﺏ ﺃﻥ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺃﺧﺬﻩ ﻫﻼﻙ‪ ،‬ﺃﻭ ﺷﺪﺓ ﺃﺫﻯ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺠﺐ ﺍﻟﺪﻓﻊ ﺍﺗﻔﺎﻗﺎ ً‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺇﻟﻰ ﺃﻧ ﻪ ﻻ ﻳﺠ ﺐ ﺍﻟ ﺪﻓﻊ ﻋ ﻦ ﺍﻟﻤ ﺎﻝ؛ ﻷﻧ ﻪ ﻳﺠ ﻮﺯ ﺇﺑﺎﺣﺘ ﻪ ﻟﻠﻐﻴ ﺮ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛ ﺎﻥ ﺫﺍ‬
‫ﺭﻭﺡ ﺃﻭ ﺗﻌﻠﻖ ﺑﻪ ﺣ ﻖ ﻏﻴ ﺮﻩ‪ ،‬ﻛ ﺮﻫﻦ ﻭﺇﺟ ﺎﺭﺓ ﻓﻴﺠ ﺐ ﺍﻟ ﺪﻓﺎﻉ ﻋﻨ ﻪ‪ ،‬ﻭﻫ ﺬﺍ ﻛﻠ ﻪ ﺇﺫﺍ ﻟ ﻢ ﻳﺨ ﺶ ﻋﻠ ﻰ‬
‫ﻧﻔﺲ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺑﻀﻊ‪ ،‬ﻭﻳﺴﺘﺜﻨﻰ ﻋﻨﺪﻫﻢ ﻣﻦ ﺟﻮﺍﺯ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻤﺎﻝ ﺻﻮﺭﺗﺎﻥ‪ :‬ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﻟ ﻮ ﻗ ﺼﺪ‬
‫ﻣﻀﻄﺮ ﻁﻌﺎﻡ ﻏﻴﺮﻩ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻤﺎﻟﻜ ﻪ ﺩﻓﻌ ﻪ ﻋﻨ ﻪ‪ ،‬ﺇﻥ ﻟ ﻢ ﻳﻜ ﻦ ﻣ ﻀﻄﺮﺍ ً ﻣﺜﻠ ﻪ‪ ،‬ﻓ ﺈﻥ ﻗﺘ ﻞ ﺍﻟﻤﺎﻟ ﻚ‬
‫ﺍﻟﺼﺎﺋﻞ ﺍﻟﻤﻀﻄﺮ ﺇﻟ ﻰ ﺍﻟﻄﻌ ﺎﻡ ﻭﺟ ﺐ ﻓﻴ ﻪ ﺍﻟﻘ ﺼﺎﺹ‪ .‬ﻭﺍﻷﺧ ﺮﻯ‪ :‬ﺇﺫﺍ ﻛ ﺎﻥ ﺍﻟ ﺼﺎﺋﻞ ﻣﻜﺮﻫ ﺎ ً ﻋﻠ ﻰ‬
‫ﺇﺗ ﻼﻑ ﻣ ﺎﻝ ﻏﻴ ﺮﻩ‪ ،‬ﻓ ﻼ ﻳﺠ ﻮﺯ ﺩﻓﻌ ﻪ ﻋﻨ ﻪ‪ ،‬ﺑ ﻞ ﻳﻠ ﺰﻡ ﺍﻟﻤﺎﻟ ﻚ ﺃﻥ ﻳﻘ ﻲ ﺭﻭﺣ ﻪ ﺑﻤﺎﻟ ﻪ‪ ،‬ﻛﻤ ﺎ ﻳﺘﻨ ﺎﻭﻝ‬
‫ﺍﻟﻤﻀﻄﺮ ﻁﻌﺎﻣﻪ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺩﻓﻊ ﺍﻟﻤﻜﺮﻩ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻧﻪ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﺎﻟﻪ ﻋﻠ ﻰ ﺍﻟ ﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﻣ ﺎﻝ ﻏﻴ ﺮﻩ‪ ،‬ﻭﻻ ﺣﻔﻈ ﻪ‬
‫ﻣﻦ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﻬﻼﻙ؛ ﻷﻧﻪ ﻳﺠﻮﺯ ﺑﺬﻟﻪ ﻟﻤﻦ ﺃﺭﺍﺩﻩ ﻣﻨﻪ ﻅﻠﻤﺎً‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻋﻠ ﻰ ﻣﺎﻟ ﻪ ﺃﻓ ﻀﻞ ﻣ ﻦ‬
‫ﺍﻟﻘﺘﺎﻝ ﻋﻠﻴﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﺎﻟ ﻪ‪ .‬ﺃﻣ ﺎ ﺩﻓ ﻊ ﺍﻹﻧ ﺴﺎﻥ ﻋ ﻦ ﻣ ﺎﻝ ﻏﻴ ﺮﻩ ﻓﻴﺠ ﻮﺯ ﻣ ﺎ ﻟ ﻢ‬
‫ﻳﻔﺾ ﺇﻟﻰ ﺍﻟﺠﻨﺎﻳﺔ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﺃﻭ ﺷﻲء ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﺎﻝ ﻏﻴ ﺮﻩ ﻣ ﻊ ﻅ ﻦ ﺳ ﻼﻣﺔ ﺍﻟ ﺪﺍﻓﻊ ﻭﺍﻟ ﺼﺎﺋﻞ‪ ،‬ﻭﺇﻻ‬
‫ﺣﺮﻡ ﺍﻟﺪﻓﺎﻉ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻌﻮﻧﺔ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﺎﻟﻪ ﻣ ﻊ ﻅ ﻦ ﺍﻟ ﺴﻼﻣﺔ‪ ،‬ﻭﻷﻧ ﻪ ﻟ ﻮﻻ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﻟﺬﻫﺒﺖ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺃﻧﻔ ﺴﻬﻢ‪ ،‬ﻷﻥ ﻗﻄ ﺎﻉ ﺍﻟﻄﺮﻳ ﻖ ﺇﺫﺍ ﺍﻧﻔ ﺮﺩﻭﺍ ﺑﺄﺧ ﺬ ﻣ ﺎﻝ ﺇﻧ ﺴﺎﻥ ‪ -‬ﻭﻟ ﻢ‬
‫ﻳﻌﻨﻪ ﻏﻴﺮﻩ ‪ -‬ﻓﺈﻧﻬﻢ ﻳﺄﺧﺬﻭﻥ ﺃﻣﻮﺍﻝ ﺍﻟﻜﻞ‪ ،‬ﻭﺍﺣﺪﺍ ً ﻭﺍﺣﺪﺍ ً‪.‬ﻳﻨﻈﺮ‪ :‬ﻓ ﺘﺢ ﺍﻟﻘ ﺪﻳﺮ ﻻﺑ ﻦ ﺍﻟﻬﻤ ﺎﻡ ‪،٤٣٤/٥‬‬
‫ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﺍﺋ ﻖ ﺷ ﺮﺡ ﻛﻨ ﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ ‪ ،٧٥/٥‬ﺍﻷﻡ ﻟﻠ ﺸﺎﻓﻌﻲ ‪ ،٢٣٥/٤‬ﻭﺃﺳ ﻨﻰ ﺍﻟﻤﻄﺎﻟ ﺐ‬
‫ﺷ ﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟ ﺐ ﻟﺰﻛﺮﻳ ﺎ ﺍﻷﻧ ﺼﺎﺭﻱ ‪ ،١٦٨/٤‬ﺷ ﺮﺡ ﻣﺨﺘ ﺼﺮ ﺧﻠﻴ ﻞ ﻟﻠﺨﺮﺷ ﻲ ‪،١١٢/٨‬‬
‫ﻭﺣﺎﺷ ﻴﺔ ﺍﻟﺪﺳ ﻮﻗﻲ ﻋﻠ ﻰ ﺍﻟ ﺸﺮﺡ ﺍﻟﻜﺒﻴ ﺮ ‪ ،٣٥٧/٤‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ ﻗﺪﺍﻣ ﺔ ‪ ،١٥٢/٩‬ﺍﻹﻧ ﺼﺎﻑ ﻓ ﻲ‬

‫‪٣٧٦‬‬
‫ﻳﺭ‪ْ :‬ﺍﻟ ُﺣ ْﻛ ُﻡ‬
‫ﺏ‪َ ،‬ﻭ ُﻫ َﻭ ‪َ =٢٦٥‬ﻛ َﻣﺎ ِﻓﻲ ﺍﻟﺗ ﱠ ْﺣ ِﺭ ِ‬ ‫ْﺍﻟﻔَﺎ ِﺋ َﺩﺓ ُ ﺍﻟﺛﱠﺎ ِﻟﺛَﺔُ‪ِ :‬ﻓﻲ ِﺍﻻ ْﺳ ِﺗ ْ‬
‫ﺻ َﺣﺎ ِ‬
‫ﻅ ﱠﻥ َ‬
‫ﻋ َﺩ ُﻣﻪُ‬ ‫ﺎء ﺃ َ ْﻣ ٍﺭ ُﻣ َﺣﻘﱠ ٍ‬
‫ﻖ ﻟَ ْﻡ ﻳُ َ‬ ‫ﺑِﺑَﻘَ ِ‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻟﻮ ﺟﺎﻣﻌﻬﺎ ﺯﻭﺟﻬﺎ ﺛ ﻢ ﺍﻏﺘ ﺴﻠﺖ‪ ،‬ﻓﺨ ﺮﺝ ﻣﻨﻬ ﺎ ﻣﻨ ﻲ ﺍﻟ ﺰﻭﺝ ﻻ ﻳﺠ ﺐ ﻋﻠﻴﻬ ﺎ‬
‫ﺍﻟﻐﺴﻞ؛ ﻟﻌﺪﻡ ﻏﻠﺒﺔ ﻅﻨﻬﺎ ﺃﻧﻪ ﻣﻨﻴﻬﺎ)‪ (١‬ﺍﻫـ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ]ﺃﻥ[)‪ (٢‬ﺟﻮﺍﺯ ﻗﺘﻠﻪ ﻣﺸﺮﻭﻁ ﺑﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻦ ﺩﻓﻌﻪ ﺇﻻ ﺑﻘﺘﻠﻪ‪.‬‬
‫‪َ  =٢٦٥‬ﻭ ُﻫ َﻭ)‪َ (٣‬ﻛ َﻣ ﺎ ِﻓ ﻲ »ﺍﻟﺗ ﱠ ْﺣ ِﺭﻳ ِﺭ« ﺍﻟ ﺦ‪.‬ﻭﻗ ﺎﻝ ﻏﻴ ﺮﻩ‪ :‬ﻫ ﻮ ﺍﻟﺤﻜ ﻢ‬
‫)‪(٧‬‬
‫]ﺑﺜﺒ ﻮﺕ ﺃﻣ ﺮ ﻓ ﻲ ﻭﻗ ﺖ ﺁﺧ ﺮ((‪ ،‬ﻭﻫ ﺬﺍ ﻳ ﺸﻤﻞ)‪ (٤‬ﻧﻮﻋﻴ ﻪ)‪ (٥‬ﻭﻫﻤ ﺎ)‪ :(٦‬ﺟﻌ ﻞ ﺍﻟﺤﻜ ﻢ[‬
‫ﺍﻟﺜﺎﺑ ﺖ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ ﻣ ﺼﺎﺣﺒﺎ ً ﻟﻠﺤ ﺎﻝ‪ ،‬ﺃﻭ ﺟﻌ ﻞ ﺍﻟﺤ ﺎﻝ ﻣ ﺼﺎﺣﺒﺎ ً ﻟ ﺬﻟﻚ ﺍﻟﺤﻜ ﻢ‪.‬‬
‫ﻱ")‪.(٨‬‬‫" َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﺎﺭ ْﺍﻟﻔُ ُﺣﻭ ُﻝ‬ ‫ﻁﻠَﻘًﺎ َﻭ ْ‬
‫ﺍﺧﺗ َ َ‬ ‫ﻳﺭ ُﻣ ْ‬‫ﻁﻠَﻘًﺎ َﻭﻧَﻔَﺎﻩُ َﻛﺛِ ٌ‬ ‫ﻑ ﻓِﻲ ُﺣ ِ ّﺟﻳﱠﺗِ ِﻪ ﻓَ ِﻘﻳ َﻝ ُﺣ ﱠﺟﺔٌ ُﻣ ْ‬ ‫ﺍﺧﺗ ُ ِﻠ َ‬
‫َﻭ ْ‬
‫ﺍﻹ ْﺳ َﻼ ِﻡ ﺃَﻧﱠ ﻪُ ‪ُ =٢٦٦‬ﺣ ﱠﺟ ﺔٌ ِﻟﻠ ﱠﺩ ْﻓﻊِ َﻻ‬ ‫ﺱ ْﺍﻷَﺋِ ﱠﻣ ِﺔ َﻭﻓَ ْﺧ ُﺭ ْ ِ‬ ‫ﺷ ْﻣ ُ‬ ‫ﺍﻟﺛ ﱠ َﻼﺛ َ ﺔُ ﺃَﺑُ ﻭ ﺯَ ْﻳ ٍﺩ َﻭ َ‬
‫ْﺱ ِﺑ ُﺣ ﱠﺟ ٍﺔ ﺃ َ ْ‬
‫ﺻ ًﻼ‬ ‫ﺎء‪َ ،‬ﻭ ْﺍﻟ َﻭ ْﺟﻪُ ﺃَﻧﱠﻪُ ﻟَﻳ َ‬ ‫ﻭﺭ ِﻋ ْﻧ َﺩ ْﺍﻟﻔُﻘَ َﻬ ِ‬
‫ﻕ‪َ ،‬ﻭ ُﻫ َﻭ ْﺍﻟ َﻣ ْﺷ ُﻬ ُ‬ ‫ِﻟ ِﻼ ْﺳﺗِ ْﺣﻘَﺎ ِ‬
‫ﻲِ‬ ‫ﻋ َﺩ ِﻣ ِﻪ ْﺍﻷ َ ْ‬
‫ﺻ ِﻠ ّ‬ ‫ﺍﺭ َ‬ ‫‪ =٢٦٧‬؛ ِﻷ َ ﱠﻥ ﺍﻟ ﱠﺩ ْﻓ َﻊ ﺍ ْﺳﺗِ ْﻣ َﺭ ُ‬
‫‪ُ  =٢٦٦‬ﺣ ﱠﺟ ﺔٌ ِﻟﻠ ﱠﺩ ْﻓﻊِ َﻻ ِﻟ ِﻼ ْﺳ ﺗِ ْﺣﻘَﺎ ِ‬
‫)‪(٩‬‬
‫ﻕ‪ .‬ﺃﻱ‪ :‬ﻟ ﺪﻓﻊ ﺇﻟ ﺰﺍﻡ ﺍﻟﻐﻴ ﺮ ﻻ ﻹﻟ ﺰﺍﻡ‬

‫ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٢٠٣/١٠‬‬

‫)‪(١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨﻲ ‪ ،١٤/١‬ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ‪.١٧٢/٢‬‬
‫)‪(٢‬ﻣﺎﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٣‬ﺃﻱ‪ :‬ﺍﻻﺳﺘ ﺼﺤﺎﺏ ﻭﻗ ﺪ ﺗ ﻢ ﺗﻌﺮﻳﻔ ﻪ ﻓ ﻲ ﺍﻷﺑﺤ ﺎﺙ ﺍﻟ ﺴﺎﺑﻘﺔ ﻋﻨ ﺪ ﺍﻟﻜ ﻼﻡ ﻋﻠ ﻰ ﺍﻟﻘﺎﻋ ﺪﺓ]ﺍﻟﻔﺮﻋﻴ ﺔ‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ« ﺹ‪./ /‬‬ ‫ﺿﺎﻓَﺔُ ْﺍﻟ َﺤﺎ ِﺩ ِ‬
‫ﺙ ﺇﻟَﻰ ﺃ َ ْﻗ َﺮ ِ‬ ‫ﺍﻟﺨﺎﻣﺴﺔ [ » ْﺍﻷ َ ْ‬
‫ﺻ ُﻞ ﺇ َ‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﺷﻤﻞ‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﻧﻮﻋﻴﻦ‪.‬‬
‫)‪(٦‬ﺍﻻﺳﺘﺼﺤﺎﺏ ‪ -‬ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺑﻪ ‪ -‬ﻧﻮﻉ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺑﻬﺎ ﺍﻹﺑﺎﺣﺔ ﻭﻏﻴﺮﻫﺎ ﻣ ﻦ ﺍﻷﺣﻜ ﺎﻡ‪.‬‬
‫ﻭ ﻟﻼﺳﺘ ﺼﺤﺎﺏ ﺃﻧ ﻮﺍﻉ ﺛﻼﺛ ﺔ ﻣﺘﻔ ﻖ ﻋﻠﻴﻬ ﺎ‪ ،‬ﻫ ﻲ‪ :‬ﺃ ‪ -‬ﺍﺳﺘ ﺼﺤﺎﺏ ﺍﻟﻌ ﺪﻡ ﺍﻷﺻ ﻠﻲ‪ ،‬ﻛﻨﻔ ﻲ ﻭﺟ ﻮﺏ‬
‫ﺻﻼﺓ ﺳﺎﺩﺳﺔ‪ ،‬ﻭﻧﻔ ﻲ ﻭﺟ ﻮﺏ ﺻ ﻮﻡ ﺷ ﻮﺍﻝ‪ .‬ﺏ ‪ -‬ﺍﺳﺘ ﺼﺤﺎﺏ ﺍﻟﻌﻤ ﻮﻡ ﺇﻟ ﻰ ﺃﻥ ﻳ ﺮﺩ ﺍﻟﻤﺨ ﺼﺺ‪،‬‬
‫ﻛﺎﺳﺘﺼﺤﺎﺏ ﺍﻟﻨﺺ ﺇﻟﻰ ﺃﻥ ﻳﺮﺩ ﻧﺎﺳ ﺦ‪ ،‬ﻛﻮﺟ ﻮﺏ ﺟﻠ ﺪ ﻛ ﻞ ﻗ ﺎﺫﻑ ﺯﻭﺟ ﺎ ﺃﻭ ﻏﻴ ﺮﻩ‪ ،‬ﺇﻟ ﻰ ﺃﻥ ﻭﺭﺩ‬
‫ﺍﻟﻨﺎﺳ ﺦ ﺍﻟﺠﺰﺋ ﻲ‪ ،‬ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻠ ﺰﻭﺝ ﺩﻭﻥ ﻏﻴ ﺮﻩ‪ .‬ﺝ‪ -‬ﺍﺳﺘ ﺼﺤﺎﺏ ﺣﻜ ﻢ ﺩﻝ ﺍﻟ ﺸﺮﻉ ﻋﻠ ﻰ ﺛﺒﻮﺗ ﻪ‬
‫ﻭﺩﻭﺍﻣ ﻪ‪ ،‬ﻛﺎﻟﻤﻠ ﻚ ﻋﻨ ﺪ ﺟﺮﻳ ﺎﻥ ﺍﻟﻌﻘ ﺪ ﺍﻟ ﺬﻱ ﻳﻔﻴ ﺪ ﺍﻟﺘﻤﻠﻴ ﻚ‪ ،‬ﻭﻛ ﺸﻐﻞ ﺍﻟﺬﻣ ﺔ ﻋﻨ ﺪ ﺟﺮﻳ ﺎﻥ ﺇﺗ ﻼﻑ ﺃﻭ‬
‫ﺇﻟﺰﺍﻡ‪ ،‬ﻓﻴﺒﻘﻰ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺃﻥ ﻳﺜﺒﺖ ﺯﻭﺍﻟﻬﻤﺎ ﺑﺴﺒﺐ ﻣ ﺸﺮﻭﻉ‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻛ ﺸﻒ ﺍﻷﺳ ﺮﺍﺭ ﺷ ﺮﺡ‬
‫ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٤٠٨/‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ ﻟﻠﺰﺭﻛﺸﻲ ‪.١٣/٨‬‬
‫)‪(٧‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤١/١‬‬
‫)‪(٩‬ﺣﺠﻴﺘ ﻪ‪ :‬ﺍﺧﺘﻠ ﻒ ﺍﻷﺻ ﻮﻟﻴﻮﻥ ﻓ ﻲ ﺣﺠﻴ ﺔ ﺍﻻﺳﺘ ﺼﺤﺎﺏ ﻋﻠ ﻰ ﺃﻗ ﻮﺍﻝ ﺃﺷ ﻬﺮﻫﺎ‪ :‬ﺃ ‪ -‬ﻗ ﺎﻝ ﺍﻟﻤﺎﻟﻜﻴ ﺔ‪،‬‬
‫ﻭﺃﻛﺜ ﺮ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﻟﺤﻨﺎﺑﻠ ﺔ ﺑﺤﺠﻴﺘ ﻪ ﻣﻄﻠﻘ ﺎً‪ ،‬ﺃﻱ ﻓ ﻲ ﺍﻟﻨﻔ ﻲ ﻭﺍﻹﺛﺒ ﺎﺕ‪ .‬ﺏ ‪ -‬ﻭﻗ ﺎﻝ ﺃﻛﺜ ﺮ ﺍﻟﺤﻨﻔﻴ ﺔ‪،‬‬
‫ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﺑﻌﺪﻡ ﺣﺠﻴﺘﻪ ﻣﻄﻠﻘﺎ ً‪ .‬ﺝ ‪ -‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺤﺠﻴﺘﻪ ﻓ ﻲ ﺍﻟﻨﻔ ﻲ ﺩﻭﻥ ﺍﻹﺛﺒ ﺎﺕ‪ ،‬ﻭﻫ ﻢ ﺃﻛﺜ ﺮ‬
‫ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ ﻣ ﻦ ﺍﻟﺤﻨﻔﻴ ﺔ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺇﻋ ﻼﻡ ﺍﻟﻤ ﻮﻗﻌﻴﻦ ﻋ ﻦ ﺭﺏ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ﻻﺑ ﻦ ﻗ ﻴﻢ ﺍﻟﺠﻮﺯﻳ ﺔ‬

‫‪٣٧٧‬‬
 ‫ﻱ")‪.(١‬‬
‫ﺍﻟﻐﻴﺮ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋ َﺩ ِﻣ ِﻪ ﺍﻟﺦ‪.‬ﺗﻌﻠﻴﻞ)‪ (٢‬ﻟﻜ ﻮﻥ‪ (٣)/‬ﺍﻻﺳﺘ ﺼﺤﺎﺏ‬ ‫ﺍﺭ َ‬ ‫‪ِ  =٢٦٧‬ﻷ َ ﱠﻥ ﺍﻟ ﱠﺩ ْﻓ َﻊ ﺍ ْﺳ ِﺗ ْﻣ َﺭ ُ‬
‫ﻋ َﺩ ِﻣ ِﻪ‬
‫ﺍﺭ َ‬‫ﻟ ﻴﺲ ﺣﺠ ﺔ ﻣﻄﻠﻘ ﺎ ً ﻻ ﻓ ﻲ ﺍﻟ ﺪﻓﻊ ﻭﻻ ﻓ ﻲ ﺍﻹﺛﺒ ﺎﺕ ﻓﻘﻮﻟ ﻪ‪ِ :‬ﻷ َ ﱠﻥ ﺍﻟ ﱠﺩ ْﻓ َﻊ ﺍ ْﺳ ﺗِ ْﻣ َﺭ ُ‬
‫ﺏ‬ ‫ﻭﺟ َ‬ ‫ْﺱ ُﻣ ِ‬‫ﺏ ْﺍﻟ ُﻭ ُﺟ ﻭ ِﺩ ﻟَ ﻳ َ‬ ‫ﻭﺟ َ‬ ‫ﻲ ِ‪ :‬ﺗﻌﻠﻴ ﻞ ﻟﻌ ﺪﻡ ﺣﺠﻴﺘ ﻪ ﻓ ﻲ ﺍﻟ ﺪﻓﻊ‪ ،‬ﻭﻗﻮﻟ ﻪ‪ِ :‬ﻷ َ ﱠﻥ ُﻣ ِ‬ ‫ْﺍﻷ َ ْ‬
‫ﺻ ِﻠ ّ‬
‫ﻱ")‪.(٥‬‬ ‫ﺑَﻘَﺎﺋِ ِﻪ‪ :‬ﺗﻌﻠﻴﻞ ﻟﻌﺪﻡ ﺣﺠﻴﺘﻪ ﻓﻲ ﺍﻹﺛﺒﺎﺕ " َﺣ َﻣ ِﻭ ِ◌ ّ‬
‫)‪(٤‬‬

‫ﺏ ﺑَﻘَﺎﺋِ ِﻪ ﻓَ ْﺎﻟ ُﺣ ْﻛ ُﻡ ﺑِﺑَﻘَﺎﺋِ ِﻪ ﺑِ َﻼ‬‫ﻭﺟ َ‬ ‫ْﺱ ُﻣ ِ‬ ‫ﺏ ْﺍﻟ ُﻭ ُﺟ ﻭ ِﺩ ﻟَ ﻳ َ‬ ‫ﻭﺟ َ‬ ‫‪ =٢٦٨‬؛ ِﻷ َ ﱠﻥ ُﻣ ِ‬

‫ﻳﺭ‬ ‫َﺩ ِﻟﻳ ٍﻝ‪َ ،‬ﻛﺫَﺍ ﻓِﻲ ﺍﻟﺗ ﱠ ْﺣ ِﺭ ِ‬
‫ﺷ ِﺭﻳﻙُ‬‫ﺏ ﺍﻟ ﱠ‬ ‫ﱠﺍﺭ َﻭ َ‬
‫ﻁﻠَ َ‬ ‫ﺹ ﺇﺫَﺍ ﺑِﻳ َﻊ ِﻣ ْﻥ ﺍﻟ ﺩ ِ‬ ‫ﺷ ْﻘ ُ‬ ‫ﻋﻠَ ْﻳ ِﻪ ﺍﻟ ِ ّ‬
‫ﻉ َ‬‫‪َ =٢٦٩‬ﻭ ِﻣ ﱠﻣ ﺎ ﻓُ ِ ّﺭ َ‬
‫ﺷ ْﻔﻌَﺔَ ﻟَ ﻪُ ﱠﺇﻻ‬ ‫ﺏ ﻓِﻳ َﻣﺎ ﻓِﻲ ﻳَ ِﺩ ِﻩ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ﻟَﻪُ َﻭ َﻻ ُ‬ ‫ﺷ ْﻔﻌَﺔَ ﻓَﺄ َ ْﻧ َﻛ َﺭ ْﺍﻟ ُﻣ ْﺷﺗ َ ِﺭﻱ ِﻣ ْﻠ َﻙ ﱠ‬
‫ﺍﻟﻁﺎ ِﻟ ِ‬ ‫ﺍﻟ ﱡ‬
‫ﻋ ﺎ َﻣ ْﺑﻧِﻳﱠ ﺔً َ‬
‫ﻋﻠَ ْﻳ ِﻪ‬ ‫ﺙ َﻭﻗَ ﺩ ْﱠﻣﻧَﺎ ﻓُ ُﺭﻭ ً‬ ‫ﻭﺭ ُ‬ ‫ﺙ ِﻋ ْﻧ َﺩﻧَﺎ َﻭ َﻻ ﻳُ َ‬ ‫ِﺑﺑَ ِﻳّﻧَﺔٍ‪َ ،‬ﻭ ِﻣ ْﻧ َﻬﺎ‪ْ :‬ﺍﻟ َﻣ ْﻔﻘُﻭ ُﺩ َﻻ ﻳَ ِﺭ ُ‬
‫ﺏ ﺃ َ ْﻭﻗَﺎﺗِ ِﻪ‪.‬‬
‫ﺎﻑ ﺇﻟَﻰ ﺃ َ ْﻗ َﺭ ِ‬ ‫ﺿ ُ‬ ‫ِﺙ ﻳُ َ‬ ‫ﻓِﻲ ﻗَﺎ ِﻋ َﺩﺓِ ﺃ َ ﱠﻥ ْﺍﻟ َﺣﺎﺩ َ‬
‫ﺏ ْﺍﻟ ُﻭ ُﺟﻭ ِﺩ)‪ (٦‬ﺍﻟﺦ‪ .‬ﺃﻱ‪ :‬ﺍﻟﻤﺜﺒﺖ ﻟﺤﻜ ﻢ ﻓ ﻲ ﺍﻟ ﺸﺮﻉ)‪ (٧‬ﻻ‬ ‫‪ِ  =٢٦٨‬ﻷ َ ﱠﻥ ُﻣ ِ‬
‫ﻭﺟ َ‬
‫ﻳﻮﺟﺐ)‪ (٨‬ﺑﻘﺎ َءﻩ؛ ﻷﻥ ﺣﻜﻤﻪ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﺍﻟﺒﻘﺎء ]ﻏﻴﺮ ﺍﻟﺜﺒﻮﺕ ﻓﻼ ﻳﺜﺒﺖ ﺑﻪ ﺍﻟﺒﻘﺎء ﻛﺎﻹﻳﺠ ﺎﺩ‬
‫ﻻ ﻳﻮﺟﺐ ﺍﻟﺒﻘﺎء[)‪ (٩‬؛ ﻷﻥ ﺣﻜﻤﻪ ﺍﻟﻮﺟﻮﺩ ﻻ ﻏﻴﺮ ﻳﻌﻨﻲ‪ :‬ﻟﻤﺎ ﻛﺎﻥ ﺍﻹﻳﺠﺎﺩ ﻋﻠﺔ ﻟﻠﻮﺟﻮﺩ ﻻ‬
‫ﻟﻠﺒﻘﺎء ﻟﻢ ﻳﺜﺒﺖ ]ﺑﻪ ﺍﻟﺒﻘﺎء ﺣﺘﻰ ﺻ ﺮﺡ ﺑﺎﻹﻓﻨ ﺎء ﺑﻌ ﺪ)‪ (١٠‬ﺍﻹﻳﺠ ﺎﺩ[)‪ (١١‬ﻭﻟ ﻮ ﻛ ﺎﻥ ﺍﻹﻳﺠ ﺎﺩ‬
‫ﻣﻮﺟﺐ ﻟﻠﺒﻘﺎء ﻛﻤﺎ ﻫ ﻮ ﻛ ﺎﻥ ﻣﻮﺟﺒ ﺎ ً ﻟﻠﻮﺟ ﻮﺩ ﻟﻤ ﺎ ﺗ ﺼﻮﺭ ﺍﻹﻓﻨ ﺎء ﺑﻌ ﺪ ﺍﻹﻳﺠ ﺎﺩ؛ ﻻﺳ ﺘﺤﺎﻟﺔ‬

‫‪٢٥٥/١‬ﻭ‪ ،٢٥٦‬ﺍﻟﺒﺤ ﺮ ﺍﻟﻤﺤ ﻴﻂ ﻟﻠﺰﺭﻛ ﺸﻲ ‪ ،١٥/٨‬ﺍﻟﺘﻘﺮﻳ ﺮ ﻭﺍﻟﺘﺤﺒﻴ ﺮ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﺘﺤﺮﻳ ﺮ ﻻﺑ ﻦ‬

‫ﺃﻣﻴﺮ ﺣﺎﺝ‪ ،٢٩٠/١‬ﺷ ﺮﺡ ﺍﻟﻜﻮﻛ ﺐ ﺍﻟﻤﻨﻴ ﺮ ﻟﻠﻔﺘ ﻮﺣﻲ ‪ ،٥٩٠‬ﺣﺎﺷ ﻴﺔ ﺍﻟﻌﻄ ﺎﺭ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﺠ ﻼﻝ‬
‫ﺍﻟﻤﺤﻠﻲ ‪.٣٨٨/٢‬‬
‫)‪(١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٢/١‬‬
‫)‪(٢‬ﻓﻲ )ﺃ( ﺑﻘﻠﻴﻞ‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪ ٣٠٢‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺃ( ﺗﻌﻠﻴﻼ‪.‬‬
‫)‪(٥‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٢/١‬‬
‫)‪(٦‬ﻓﻲ )ﺃ( ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫)‪(٧‬ﻓﻲ )ﺃ( ﺍﻟﻤﺸﺮﻭﻉ‪.‬‬
‫)‪(٨‬ﻓﻲ )ﺃ( ﻭ)ﺟـ( ﻭ)ﺩ( ﻣﻮﺟﺐ‪.‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١٠‬ﻓﻲ )ﺃ( ﺑﻌﺪﻡ‪.‬‬
‫)‪(١١‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬

‫‪٣٧٨‬‬
 ‫ﻱ")‪.(٢‬‬ ‫)‪(١‬‬
‫ﺍﻟﻔﻨﺎء ﻣﻊ ﺍﻟﺒﻘﺎء‪ ،‬ﻭﻣﺎ ﺻﺢ ﺍﻹﻓﻨﺎء ﻋﻠﻢ ﺃﻥ ﺍﻹﻳﺠﺎﺩ ﻻ ﻳﻮﺟﺐ ﺍﻟﺒﻘﺎء " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋﻠَ ْﻳ ِﻪ‪ .‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺃﻧﻪ ﺣﺠﺔ ﻓﻲ ﺍﻟﺪﻓﻊ ﻻ ﻓﻲ ﺍﻻﺳﺘﺤﻘﺎﻕ‬ ‫‪َ  =٢٦٩‬ﻭ ِﻣ ﱠﻣﺎ ﻓُ ِ ّﺭ َ‬
‫ﻉ َ‬
‫‪......‬‬
‫ﻋﻰ‬ ‫ﺎﻥ ِﻋ ْﻧ َﺩ ﺍﻟ ﱡ‬
‫ﺷ ُﻬﻭ ِﺩ ﻓَ ﺎ ﱠﺩ َ‬ ‫ﺳ ٍ‬ ‫ﺏ ُﺩ ْﻫﻧً ﺎ ِ ِﻹ ْﻧ َ‬ ‫‪َ =٢٧٠‬ﻭﻓِﻲ ﺇ ْﻗ َﺭ ِﺍﺭ ْﺍﻟﺑَ ﱠﺯ ِﺍﺯﻳﱠ ِﺔ‪َ :‬‬
‫ﺻ ﱠ‬
‫ﺎﺏ ِ ِﻹ ْﻧ َﻛ ِ‬
‫ﺎﺭ ِﻩ‬ ‫ﺻ ِّ‬ ‫ﺳﺔً ِﻟ ُﻭﻗُﻭﻉِ ﻓَﺄ ْ َﺭﺓٍ ِﻓﻳ َﻬﺎ ﻓَ ْﺎﻟﻘَ ْﻭ ُﻝ ِﻟﻠ ﱠ‬ ‫َﻣﺎ ِﻟ ُﻛﻪُ ﺍﻟ ﱠ‬
‫ﺿ َﻣﺎﻥَ ﻓَﻘَﺎ َﻝ َﻛﺎﻧ ْ‬
‫َﺕ ﻧ َِﺟ َ‬
‫ﺿ َﻣﺎﻥَ ‪.‬‬
‫ﺍﻟ ﱠ‬
‫ﻋﺎ َﻣ ْﺑﻧِﻳﱠﺔً ﺍﻟﺦ‪.‬ﺇﺫ ﻣﺎ ﻗﺪﻣﻪ ﺻ ﺮﻳﺢ‪ (٤)/‬ﻓ ﻲ ﺃﻧ ﻪ ﺣﺠ ﺔ ﻓ ﻲ‬ ‫)‪(٣‬‬
‫]ﺑﺪﻟﻴﻞ ‪َ : [‬ﻭﻗَﺩ ْﱠﻣﻧَﺎ ﻓُ ُﺭﻭ ً‬
‫ﺍﻟﺪﻓﻊ ﻻ ﻓﻲ ﺍﻻﺳﺘﺤﻘﺎﻕ ﺧﻼﻓﺎ ً ﻟﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺳﻴﺎﻕ ﻛﻼﻣﻪ؛ ﻻﻗﺘﻀﺎﺋﻪ ﺃﻧﻪ ﺗﻔﺮﻳﻊ ﻋﻠﻰ ﻣ ﺎ‬
‫ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺘﺤﺮﻳﺮ« ﻣﻦ ﻋﺪﻡ ﺣﺠﻴﺘﻪ ﺃﺻﻼً‪.‬‬
‫ﺻﺏﱠ ُﺩ ْﻫﻧًﺎ ﺍﻟﺦ‪.‬ﺃﻗ ﻮﻝ‪ :‬ﻅ ﺎﻫﺮ ﻫ ﺬﺍ ﺍﻟﻜ ﻼﻡ ﺃﻧ ﻪ ﻻ ﻳ ﻀﻤﻦ] ﺍﻟ ﺪﻫﻦ‬ ‫‪َ  = ٢٧٠‬‬
‫ﻭﻫ ﻮ ﻣ ﺸﻜﻞ؛ ﺇﺫ[)‪ (٥‬ﺍﻟ ﺪﻫﻦ ﺍﻟﻤﺘ ﻨﺠﺲ ﻣ ﺎﻝ ﺑ ﺪﻟﻴﻞ ﺟ ﻮﺍﺯ ﺑﻴﻌ ﻪ)‪ (٦‬ﻓﻬ ﻮ ﻗﺎﺑ ﻞ ﻟﻠﺘﻤﻠﻴ ﻚ‬
‫ﻭﺍﻟﺘﻤﻠﻚ ﻓﻴﻜﻮﻥ ﻣﺎﻻً ﻣﻌﺼﻮﻣﺎ ً‪.‬‬
‫‪.........................................................................................‬‬
‫ﺍﻟﺒﺰ ِﺍﺯﻳّ ِﺔ « )‪ (٧‬ﻓ ﻲ ﻣﻮﺿ ﻊ ﺁﺧ ﺮ ﺍﻟ ﻀﻤﺎﻥ؛ ﺣﻴ ﺚ ﻗ ﺎﻝ‪ :‬ﺃﺭﺍﻕ‬
‫ﻗﻠ ﺖ‪ :‬ﻭﻧﻘ ﻞ ﻓ ﻲ » ﱠ‬

‫)‪(١‬ﻓﻲ )ﺩ( ﻣﺎ‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٢/١‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪/١٥٨‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٥‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(٦‬ﻣﺴﺄﻟﺔ )ﺑﻴﻊ ﺍﻟﺪﻫﻦ ﺍﻟﻤﺘﻨﺠﺲ(‪:‬‬
‫ﺢ ﻣ ﻦ ﻣ ﺬﺍﻫﺒﻬﻢ ﻋ ﺪﻡ‬ ‫ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺎﻟﻜﻴ ِﺔ ﻭﺍﻟﺸﺎﻓﻌﻴ ِﺔ ﻭﺍﻟﺤﻨﺎﺑﻠ ِﺔ ﻋﻠﻰ ﺍﻟﻤ ﺸﻬﻮﺭ ﻭﺍﻷﺻ ِ‬
‫ُ‬ ‫ﻳﺮﻯ‬
‫ً‬
‫ﺻﺤﺔ ﺑﻴﻊ ﺍﻟ ﺪﻫﻦ ﺍﻟﻤﺘ ﻨﺠﺲ؛ﻷﻥ ﺃﻛﻠ ﻪ ﺣ ﺮﺍ ٌﻡ ﺑ ﻼ ﺧﻼﻑ‪،‬ﻭﻷﻧ ﻪ ﻧﺠﺲ‪،‬ﻓﻠ ﻢ ﻳﺠ ﺰ ﺑﻴﻌ ﻪ ﻗﻴﺎﺳ ﺎ ﻋﻠ ﻰ‬
‫ﺷﺤﻢ ﺍﻟﻤﻴﺘﺔ‪.‬‬
‫ﻭﺫﻫ ﺐ ﺍﻟﺤﻨﻔﻴ ﺔُ ﻭﺍﻟﻤﺎﻟﻜﻴ ﺔُ ﻋﻠ ﻰ ﻣﻘﺎﺑ ﻞ ﺍﻟﻤ ﺸﻬﻮﺭ ﻋﻨ ﺪﻫﻢ ﻭﺍﻟ ﺸﺎﻓﻌﻴﺔُ ﻓ ﻲ ﻭﺟ ﻪ‪ :‬ﺇﻟ ﻰ ﺻ ﺤﺔ ﺑﻴ ﻊ‬
‫ﺐ ﺟﻤﻠ ﺔ‬ ‫ﺍﻟﺪﻫﻦ ﺍﻟﻤﺘﻨﺠﺲ؛ ﻷﻥ ﺗﻨﺠﻴﺴﻪ ﺑﺴﻘﻮﻁ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﻻ ﻳﺴﻘﻂ ِﻣ ْﻠ َﻚ ﺻ ﺎﺣﺒﻪ ﻋﻨ ﻪ‪،‬ﻭﻻ ﻳُ ﺬ ِﻫ ُ‬
‫ﺍﻟﻤﻨ ﺎﻓﻊ ﻣﻨ ﻪ‪،‬ﻭﻻ ﻳﺠ ﻮﺯ ﺃﻥ ﻳﺘﻠ ﻒ ﻋﻠﻴ ﻪ ﻓﺠ ﺎﺯ ﻟ ﻪ ﺃﻥ ﻳﺒﻴﻌ ﻪ ﻣﻤ ﻦ ﻳ ﺼﺮﻓﻪ ﻓﻴﻤ ﺎ ﻛ ﺎﻥ ﻟ ﻪ ﻫ ﻮ ﺃﻥ‬
‫ﻳﺼﺮﻓﻪ‪.‬ﻭﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﺪﻫﻦ ﺍﻟﻤﺘﻨﺠﺲ ﻟﻜﺎﻓﺮ ﻳﻌﻠﻢ ﻧﺠﺎﺳﺘﻪ‪.‬ﻳﻨﻈ ﺮ‪ :‬ﺍﻟﻤﺒ ﺴﻮﻁ‬
‫ﻟﻠﺴﺮﺧ ﺴﻲ‪،١٩٧/١٠‬ﺑ ﺪﺍﺋﻊ ﺍﻟ ﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳ ﺎﻧﻲ‪ ،٦٦/١‬ﺍﻟﺘ ﺎﺝ ﻭﺍﻹﻛﻠﻴ ﻞ ﻟﻠﻌﺒ ﺪﺭﻱ ‪،٥٧،٥٨/٦‬‬
‫ﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،٢٥٨/٤‬ﻭﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬ ﺬﺏ ﻟﻠﻨ ﻮﻭﻱ ‪ ،٣٣٥/٤‬ﻣﻐﻨ ﻲ ﺍﻟﻤﺤﺘ ﺎﺝ‬
‫ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ ﻟﻠﺸﺮﺑﻴﻨﻲ ‪،٣٤١/٢‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤ ﺮﺩﺍﻭﻱ ‪،٢٨١/٤‬‬
‫ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ ﻟﻠﺒﻬﻮﺗﻲ ‪.١٥٦/٣‬‬
‫)‪(٧‬ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳ ﺔ‪ )١٩٦/٦‬ﻋﻠ ﻰ ﻫ ﺎﻣﺶ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ (‪.‬ﻭﻳﻨﻈ ﺮ ﺍﻟﻔﺘ ﺎﻭﻯ ﺍﻟﻬﻨﺪﻳ ﺔ ﻟﻠﺒﻠﺨ ﻲ‬
‫‪،١٢٨/٥‬ﻭ ﻣﺠﻤﻊ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻟﻠﺒﻐﺪﺍﺩﻱ ‪./٤٥٧/‬‬

‫‪٣٧٩‬‬
 ‫ﺯﻳﺖ ﻣﺴﻠﻢ ﺃﻭ ﺳﻤﻨﻪ ﻭﻗﺪ ﻭﻗﻌﺖ ﻓﻴﻪ ﻓﺄﺭﺓ ﻳﻀﻤﻦ ﻗﻴﻤﺘﻪ‪.‬‬
‫ﻭﺃﻧﺖ ﺗﺮﻯ ﺃﻥ ﻫﺬﺍ)‪ (١‬ﺍﻟﻜﻼﻡ ﺑﺤﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻣﺘﻨﺎﻗﺾ‪،‬ﻗﻠﺖ‪ :‬ﺍﻟ ﺬﻱ ﻳﻈﻬ ﺮ‪ (٢)/‬ﺃﻧ ﻪ‬
‫ﻻ ﺗﻨﺎﻗﺾ ﻓﻲ ﻛﻼﻣﻪ؛ ﻟﻮﺟﻮﺏ ﺣﻤﻞ ﺍﻟﻀﻤﺎﻥ ﺍﻟﻤﻨﻔﻲ ﻋﻠﻰ ﺿﻤﺎﻥ ﺍﻟﻤﺜﻞ‪(٣)/‬؛ ﻷﻧ ﻪ ﻏﻴ ﺮ‬
‫ﻭﺍﺟ ﺐ ﻓ ﻲ ﺍﻟ ﺼﻮﺭﺓ ﺍﻟﻤ ﺬﻛﻮﺭﺓ‪ ،‬ﻭﺣﻤ ﻞ ﺍﻟ ﻀﻤﺎﻥ ﺍﻟﻤﺜﺒ ﺖ ﻋﻠ ﻰ ﺿ ﻤﺎﻥ ﺍﻟﻘﻴﻤ ﺔ‪ ،‬ﻓﻴﺮﺗﻔ ﻊ‬
‫ﺍﻟﺘﻨﺎﻗﺾ‪.‬‬
‫ﻗﻠ ﺖ‪ :‬ﻭﻳﺆﺧ ﺬ ﻣ ﻦ ﻫ ﺬﺍ ﺗﻘﻴﻴ ﺪ ﺣ ﺴﻦ ﻟﻘ ﻮﻟﻬﻢ)‪ (٤‬ﺍﻟﻤﺜﻠ ﻲ ﻣﺎﺣ ﺼﺮﻩ)‪ (٥‬ﻛﻴ ﻞ ﺃﻭ ﻭﺯﻥ‬
‫ﺃﻱ‪ :‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻷﺻﻠﻴﺔ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻓﺈﻥ ﺧﺮﺝ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻨﺠﺲ ﺻ ﺎﺭ ﻗﻴﻤﻴ ﺎ ً ﺍﻟ ﺦ‬
‫ﻣﺎ ﺫﻛﺮﻩ "ﺍﻟﻐﺰﻱ")‪.(٦‬‬
‫ﻭﻭﺟ ﻪ ﻣ ﺎ ﺫﻛ ﺮﻩ ﻣ ﻦ ﻭﺟ ﻮﺏ ﺣﻤ ﻞ‪ (٧)/‬ﺍﻟ ﻀﻤﺎﻥ ﺍﻟﻤﻨﻔ ﻲ ﻋﻠ ﻰ ﺿ ﻤﺎﻥ ﺍﻟﻤﺜ ﻞ ﺃﻧ ﻪ‬
‫ﻱ")‪.(٨‬‬
‫ﺍﻟﻤﺘﺒﺎﺩﺭ ﻓﻲ ﺍﻟﻤﺜﻠﻴﺎﺕ ﻋﻨﺪ ﺍﻹﻁﻼﻕ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻋ َﺩ ِﻡ ﺍﻟﻧﱠ َﺟﺎ َ‬
‫ﺳ ِﺔ‬ ‫ﺏ َﻻ َ‬ ‫ﻋﻠَﻰ ﺍﻟ ﱠ‬
‫ﺻ ِّ‬ ‫ﺷ ُﻬﻭ ُﺩ ﻳَ ْﺷ َﻬﺩُﻭﻥَ َ‬
‫‪َ =٢٧١‬ﻭﺍﻟ ﱡ‬
‫ﻭﻟﻮ ﺫﻛﺮ "ﺍﻟﺒ ﺰﺍﺯﻱ" ﻟﻔ ﻆ ﺇﻧ ﺴﺎﻥ ﺑ ﺪﻝ ﻣ ﺴﻠﻢ ]ﻓﻴﻤ ﺎ ﺳ ﺒﻖ ﻣ ﻦ ‪ ‬ﺃﺭﺍﻕ ﺯﻳ ﺖ‬
‫ﻣﺴﻠﻢ[)‪ (٩‬ﺍﻟﺦ‪.‬ﻛﺎﻥ ﺃﻭﻟﻰ‪.‬‬
‫ﻭﺍﻟﺠﻮﺍﺏ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻤﺴﻠﻢ ﺍﻟﻤﻌﺼﻮﻡ ﻓﺸﻤﻞ ﺍﻟﺬﻣﻲ‪.‬‬
‫ﺿ َﻣﺎﻥَ ‪ .‬ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﻓ ﺮﻭﻉ ﺍﻟﻌﻤ ﻞ ﺑﺎﻻﺳﺘ ﺼﺤﺎﺏ؛‬ ‫‪ِ ِ ‬ﻹ ْﻧ َﻛ ِ‬
‫ﺎﺭ ِﻩ ﺍﻟ ﱠ‬
‫ﻱ")‪.(١١‬‬‫ﺩﻋﻮﻯ ﺍﻟﻤﺎﻟﻚ‪َ " .‬ﺣ َﻤ ِﻮ ِ◌ ّ‬
‫)‪(١٠‬‬
‫ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻀﻤﺎﻥ ﻓﻴﺪﻓﻊ] ﺑﻪ[‬
‫ﺸِﻲ")‪(١٣‬؛‬
‫ﺿ َﻣﺎﻥَ ﻭﻓﻲ ﻗ ﻮﻝ "ﺍﻟ ُﻤ َﺤ ّ‬ ‫)‪(١٢‬‬
‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻀﻤﺎﻥ ﻓﻲ ‪ِ ِ : ‬ﻹ ْﻧ َﻛ ِ‬
‫ﺎﺭ ِﻩ ﺍﻟ ﱠ‬

‫)‪(١‬ﻓﻲ )ﺏ( ﻫﺬﻱ‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١١٨‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬
‫)‪(٣‬ﺑﺪﺍﻳﺔ ‪/١٣٥‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪(٤‬ﻓﻲ )ﺏ( ﻭﻳﺆﺧﺬ ﻣﻦ ﻫﺬﺍ ﺗﻘﻴﻴﺪ ﺣﺴﻦ ﺑﻘﻮﻟﻬﻢ‪.‬‬
‫)‪(٥‬ﻓﻲ )ﺃ( ﺣﺼﻠﻪ‪.‬‬
‫)‪(٦‬ﻳﻨﻈﺮ‪ :‬ﺯﻭﺍﻫﺮ ﺍﻟﺠﻮﺍﻫﺮ ﺍﻟﻨﻀﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﻐﺰﻱ "ﻣﺨﻄﻮﻁ" ﻭﺭﻗﺔ) ‪/٥٧‬ﺏ (‪.‬‬
‫)‪(٧‬ﺑﺪﺍﻳﺔ ‪ ٣٠٣‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪(٨‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٣/١‬‬
‫)‪(٩‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺃ(‪.‬‬
‫)‪(١٠‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺏ(‪.‬‬
‫)‪(١١‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٣/١‬‬
‫)‪(١٢‬ﻓﻲ )ﺃ( ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ‪.‬‬
‫)‪(١٣‬ﺃﻱ‪ :‬ﺍﻟﺤﻤﻮﻱ‪.‬‬

‫‪٣٨٠‬‬
 ‫ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻀﻤﺎﻥ‪ :‬ﺿﻤﺎﻥ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻛﺘﻔﺎء ﺑﻤﺎ ﺳﺒﻖ‪.‬‬
‫ﺻﺏّ ِ ﺍﻟ ﺦ‪.‬ﻛﺄﻧ ﻪ ﺟ ﻮﺍﺏ ﻋ ﻦ ﺳ ﺆﺍﻝ‬ ‫ﻋﻠَ ﻰ ﺍﻟ ﱠ‬ ‫‪َ  =٢٧١‬ﻭﺍﻟ ﱡ‬
‫ﺷ ُﻬﻭ ُﺩ ﻳَ ْﺷ َﻬﺩُﻭﻥَ َ‬
‫ﻳﺘﻮﻫﻢ ﻭﺭﻭﺩﻩ ﻭﻫﻮ‪ :(١)/‬ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻀﻤﺎﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺪﺍ ً ﺇﻟﻰ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻓ ﺪﻓﻊ‬
‫ﻱ")‪.(٢‬‬
‫ﺑﺬﻟﻚ؛ ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻌﺪﻡ ﺍﻟﻨﺠﺎﺳﺔ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﻔﻲ " َﺣ َﻤ ِﻮ ِ◌ ّ‬

‫َﺕ َﻣ ْﻳﺗ َ ﺔً‬

‫ﺎﻥ ﻓَﻘَﺎ َﻝ‪َ :‬ﻛﺎﻧ ْ‬ ‫ﺿ َﻣ ِ‬ ‫ﺏ ﺑِﺎﻟ ﱠ‬ ‫ﻁﻭ ِﻟ َ‬‫ﻁ ﱠﻭﺍﻑٍ ﻓَ ُ‬ ‫ﻑ ﻟَ ْﺣ َﻡ َ‬‫‪َ =٢٧٢‬ﻭ َﻛﺫَﺍ ﻟَ ْﻭ ﺃَﺗْﻠَ َ‬
‫ﺻﺩ ُ‬
‫ﱠﻕ‬ ‫ﻓَﺄَﺗْﻠَ ْﻔﺗ َﻬﺎ َﻻ ﻳُ َ‬
‫ﻲ ﺑِ ُﺣ ْﻛ ِﻡ ْﺍﻟ َﺣﺎ ِﻝ‪.‬‬
‫ﺷ ُﻬﻭ ِﺩ ﺃ َ ْﻥ ﻳَ ْﺷ َﻬﺩُﻭﺍ ﺃَﻧﱠﻪُ ﻟَ ْﺣ ٌﻡ ﺫَ ِﻛ ﱞ‬ ‫‪َ =٢٧٣‬ﻭ ِﻟﻠ ﱡ‬
‫ﻋﻠَ ْﻳ ِﻪ ﺑِ َﻣ ْﺳﺄَﻟَ ِﺔ ِﻛﺗ َ ﺎ ِ‬
‫ﺏ‬ ‫ﺽ َ‬ ‫ﺿ َﻣ ُﻥ ﻓَ ﺎ ْﻋﺗ ُ ِﺭ َ‬ ‫ﺎﺿ ﻲ َﻻ ﻳَ ْ‬ ‫‪ =٢٧٤‬ﻗَ ﺎ َﻝ ْﺍﻟﻘَ ِ‬
‫ﺎﺹ ﻗَ ﺎ َﻝ‪:‬‬ ‫ﺻ َ‬ ‫ﺏ ِﻣ ْﻧ ﻪُ ْﺍﻟ ِﻘ َ‬‫ﻁ ِﻠ َ‬‫ﻲ‪ :‬ﺃ َ ﱠﻥ َﺭ ُﺟ ًﻼ ﻟَ ْﻭ ﻗَﺗ َ َﻝ َﺭ ُﺟ ًﻼ ﻓَﻠَ ﱠﻣ ﺎ ُ‬ ‫ﺎﻥ‪َ ،‬ﻭ ِﻫ َ‬ ‫ﺳ ِ‬ ‫ِﺍﻻ ْﺳﺗِ ْﺣ َ‬
‫ﺎﺏ َﻭﻗَ ﺎ َﻝ‪:‬‬ ‫ﺻﺎ‪ ،‬ﺃ َ ْﻭ ِﻟﻠ ِ ّﺭ ﱠﺩﺓِ َﻻ ﻳُ ْﺳ َﻣ ُﻊ‪ ،‬ﻓَﺄ َ َﺟ َ‬ ‫ﺻﺎ ً‬ ‫ﺍﺭﺗَﺩﱠ‪ ،‬ﺃ َ ْﻭ ﻗَﺗ َ َﻝ ﺃَﺑِ ﻲ ﻓَﻘَﺗ َ ْﻠﺗ ﻪ ﻗِ َ‬‫َﻛﺎﻥَ ْ‬
‫ﺍﻥ‪ ،‬ﻓَﺈِﻧﱠﻪُ ﻳَ ْﻘﺗ ُ ُﻝ َﻭﻳَﻘُﻭ ُﻝ‪َ :‬ﻛ ﺎﻥَ ْﺍﻟﻘَﺗْ ُﻝ َﻛ ﺫَ ِﻟ َﻙ‬‫ﺏ ْﺍﻟﻌُ ْﺩ َﻭ ِ‬‫ِﻷَﻧﱠﻪُ ﻟَ ْﻭ ﻗُﺑِ َﻝ َﻷَﺩﱠﻯ ﺇﻟَﻰ ﻓَﺗْﺢِ ﺑَﺎ ِ‬
‫ﻑ ْﺍﻟ َﻣﺎ ِﻝ ﻓَﺈِﻧﱠ ﻪُ ﺑِﺎﻟ ِﻧّ ْﺳﺑَ ِﺔ ﺇﻟَ ﻰ ﺍﻟ ﺩ ِﱠﻡ ﺃ َ ْﻫ َﻭ ُﻥ َﺣﺗ ﱠ ﻰ‬ ‫ﻋ ِﻅﻳ ٌﻡ ﻓَ َﻼ ﻳُ ْﻬ َﻣ ُﻝ ﺑِ ِﺧ َﻼ ِ‬ ‫َﻭﺃ َ ْﻣ ُﺭ ﺍﻟﺩ ِﱠﻡ َ‬
‫ُﺣ ِﻛ َﻡ ﻓِﻲ ْﺍﻟ َﻣﺎ ِﻝ ﺑِﺎﻟﻧﱡ ُﻛﻭ ِﻝ‬
‫ﻁ ﱠﻭﺍﻑٍ ﺍﻟ ﺦ‪.‬ﻗ ﺎﻝ "ﺍﻟﻤﻘﺪﺳ ﻲ"‪ :‬ﻳﺤﺘ ﺎﺝ ﻟﻠﻔ ﺮﻕ‬ ‫ﻑ ﻟَ ْﺣ َﻡ َ‬‫‪َ  =٢٧٢‬ﻭ َﻛﺫَﺍ ﻟَ ْﻭ ﺃَﺗْﻠَ َ‬
‫ﺑﻴﻦ ﺍﻟﺪﻫﻦ ﻭﺍﻟﻠﺤﻢ ﺍﻫـ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻓﻲ »ﺣﺎﺷﻴﺔ ﺍﻟﻐﺰﻱ« ﻣﺎ ﻳﻔﻴﺪ ﺍﻟﻔﺮﻕ‪ ،‬ﻭﻧ ﺼﻪ‪)) :‬ﻭﺇﻥ ﺃﺗﻠ ﻒ ﺯﻳ ﺖ ﻏﻴ ﺮﻩ ﺃﻭ‬
‫ﺳﻤﻨﻪ ﺃﻭ ﺧﻠﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺗﻠﻔﺘﻪ ﻟﻜﻮﻧﻪ ﻧﺠﺴﺎً؛ ﻷﻧﻪ ﻣ ﺎﺕ ﻓﻴ ﻪ ﻓ ﺄﺭﺓ‪ ،‬ﻓ ﺎﻟﻘﻮﻝ ﻗﻮﻟ ﻪ؛ ﻷﻥ ﺍﻟ ﻨﺠﺲ‬
‫ﻗﺪ ﻳﺒﺎﻉ ﻓﻲ ﺍﻟﺴﻮﻕ‪] .‬ﻭﺇﻥ ﺃﺗﻠﻒ ﻟﺤﻢ ﺍﻟﻘﺼﺎﺏ ﻓﻲ ﺍﻟ ﺴﻮﻕ ]ﻓﻘ ﺎﻝ[)‪ :(٣‬ﺃﺗﻠﻔﺘ ﻪ ﻟﻜﻮﻧ ﻪ ﻣﻴﺘ ﺔ‬
‫ﺿﻤﻦ؛ ﻷﻥ ﺍﻟﻤﻴﺘﺔ ﻻ ﺗﺒﺎﻉ ﻓﻲ ﺍﻟﺴﻮﻕ(( ﺍﻫـ[)‪.(٤‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﻳﻤﻜﻦ ﺍﻟﻔﺮﻕ ﺃﻳ ﻀﺎ ً ﺑ ﺄﻥ ﺗ ﺮﻙ ﺍﻟ ﺬﻛﺎﺓ ﺍﻟ ﺸﺮﻋﻴﺔ ﻣﻨ ﺴﻮﺏ ﺇﻟ ﻰ ﺍﻟﻤﻜﻠ ﻒ ﻭﻻ‬
‫ﻳﺤﻤﻞ ﺣﺎﻟﻪ ﻋﻠﻴﻪ ﺑﺨﻼﻑ ﻭﻗﻮﻉ ﺍﻟﻔﺄﺭ‪ .‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬
‫ﻲ ﺍﻟ ﺦ‪.‬ﺃﻱ‪ :‬ﻳ ﺴﻌﻬﻢ ﺃﺩﺍء ﻫ ﺬﻩ‬ ‫ﺷ ُﻬﻭ ِﺩ ﺃ َ ْﻥ ﻳَ ْﺷ َﻬﺩُﻭﺍ ﺃَﻧﱠ ﻪُ ﻟَ ْﺣ ٌﻡ ﺫَ ِﻛ ﱞ‬
‫‪َ  =٢٧٣‬ﻭ ِﻟﻠ ﱡ‬
‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺷ ﺮﻁﺎ ً ﻓ ﻲ ﺗ ﻀﻤﻴﻨﻪ‪ ،‬ﺑﺨ ﻼﻑ ﺍﻟ ﺸﻬﺎﺩﺓ ﻋﻠ ﻰ ﻋ ﺪﻡ ﺗ ﻨﺠﺲ‬
‫ﺸِﻲ" ﻣﻦ ﻛﻮﻧﻬﺎ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﻔﻲ‪.‬‬ ‫ﺍﻟﺪﻫﻦ؛ ﺣﻴﺚ ﻻ ﻳﺴﻌﻬﻢ ﺫﻟﻚ ﻟﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ "ﺍﻟ ُﻤ َﺤ ّ‬
‫ﺿ َﻣ ُﻥ‪ .‬ﻓﺎﻟﻘﺎﺿ ﻲ ﻣﻤ ﻦ ﻳﻘ ﻮﻝ ﺑﻤ ﺎ ﺫﻛ ﺮﻩ ﻓ ﻲ‬ ‫ﺎﺿ ﻲ‪َ :‬ﻻ ﻳَ ْ‬ ‫‪  =٢٧٤‬ﻗَ ﺎ َﻝ ْﺍﻟﻘَ ِ‬
‫»ﺍﻟﺘﺤﺮﻳﺮ« ﻣﻦ ﻋﺪﻡ ﺣﺠﻴﺘﻪ ﺃﺻﻼً‪.‬‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١٥٩‬ﺏ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬

‫)‪(٢‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٣/١‬‬
‫)‪(٣‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺟـ(‪) ،‬ﺩ(‪.‬‬
‫)‪(٤‬ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻌﻘﻮﻓﻴﻦ ﺳﺎﻗﻂ ﻣﻦ )ﺩ(‪.‬‬

‫‪٣٨١‬‬
 ‫ﺱ َﺣﺗﱠﻰ ﻳُ ِﻘ ﱠﺭ‪ ،‬ﺃ َ ْﻭ ﻳَ ْﺣ ِﻠ َ‬
‫ﻑ‪.‬‬ ‫‪َ =٢٧٥‬ﻭ ِﻓﻲ ﺍﻟﺩ ِﱠﻡ ﻳُ ْﺣﺑَ ُ‬
‫ﺍﺣ َﺩ ٍﺓ ِﻓﻲ ْﺍﻟ َﻣﺎ ِﻝ‬
‫ﻳﻥ َﻭ ِ‬
‫ﻲ ِﺑﻳَ ِﻣ ٍ‬ ‫‪َ =٢٧٦‬ﻭﺍ ْﻛﺗ ُ ِﻔ َ‬
‫)‪(١‬‬
‫ﺱ‪ .‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ‪ ‬ﻓِﻲ ْﺍﻟ َﻣ ﺎ ِﻝ ﻭﺣﻴﻨﺌ ﺬ ﻓﺎﻟ ﺼﻮﺍﺏ‪/‬‬ ‫‪َ ‬ﻭﻓِﻲ ﺍﻟﺩ ِﱠﻡ ﻳُ ْﺣﺑَ ُ‬
‫ﺃﻥ‪ (٢)/‬ﻳﻘ ﺎﻝ‪ :‬ﻭﻓ ﻲ ﺍﻟ ﺪﻡ ﺑ ﺎﻟﺤﺒﺲ ﺃﻱ‪ :‬ﻻ ﺑ ﺎﻟﻨﻜﻮﻝ ﻗ ﺎﻝ "ﺍﺑ ﻦ ﺍﻟ ﺪﻳﺮﻱ")‪ (٣‬ﻓ ﻲ »ﺗﻜﻤﻠﺘ ﻪ‬
‫ﻟ ﺸﺮﺡ ﺍﻟﻬﺪﺍﻳ ﺔ«‪ :‬ﻭﻅ ﺎﻫﺮ ﻋﺒ ﺎﺭﺍﺗﻬﻢ ﺃﻧ ﻪ‪ (٤)/‬ﻓ ﻲ ﺣﺒ ﺴﻪ ﻻ ﻳﻄﻌ ﻢ ﻭﻻ ﻳ ﺴﻘﻰ ﻟﻴ ﺄﺗﻲ ﺑﻤ ﺎ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﺃﻭ ﺍﻟﻴﻤﻴﻦ ﻭﻓ ﻲ »ﺍﻟﺒﻴﺎﻧﻴ ﺔ« ﻣﺜﻠ ﻪ ﺃﻭ ﺃﺻ ﺮﺡ " َﺣ َﻤ ِﻮ ِ◌ ّ‬
‫ﻱ"‬
‫ﻋﻦ »ﺭﻣﺰﺍﻟﻤﻘﺪﺳﻲ«)‪.(٧‬‬
‫ﺍﺣ َﺩﺓٍ ‪(٨)/‬ﺃﻱ ﻓﻲ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻳﻥ َﻭ ِ‬ ‫‪َ  =٢٧٦‬ﻭﺍ ْﻛﺗ ُ ِﻔ َ‬
‫ﻲ ﺑِﻳَ ِﻣ ٍ‬
‫‪َ =٢٧٧‬ﻭ ِﺑﺧ َْﻣ ِﺳﻳﻥَ ﻳَ ِﻣﻳﻧًﺎ ﻓِﻲ ﺍﻟﺩ ِﱠﻡ ) ﺍ ْﻧﺗ َ َﻬﻰ (‪.‬‬
‫‪َ  =٢٧٧‬ﻭﺑِﺧ َْﻣ ِﺳﻳﻥَ ﻳَ ِﻣﻳﻧًﺎ ﺍﻟ ﺦ‪.‬ﻫ ﺬﺍ ﺇﺫﺍ ﻛ ﺎﻥ ﻣﻮﺟ ﺐ ﺍﻟﻘﺘ ﻞ ﺍﻟﻘ ﺴﺎﻣﺔ)‪ ،(٩‬ﺃﻣ ﺎ‬

‫)‪(١‬ﺑﺪﺍﻳﺔ ‪/١١٩‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺏ(‪.‬‬

‫)‪(٢‬ﺑﺪﺍﻳﺔ ‪/١٣٦‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺩ(‪.‬‬
‫)‪"(٣‬ﺍﺑﻦ ﺍﻟﺪﻳﺮﻱ"‪ :‬ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ‪ ،‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺑﻦ ﷴ ﺑ ﻦ ﻋﺒ ﺪ ﷲ‪ ،‬ﺍﻟﻘﺎﺿ ﻲ ﺍﻟﻨﺎﺑﻠ ﺴﻲ‪ ،‬ﺛ ﻢ ﺍﻟﺪﻣ ﺸﻘﻲ‬
‫ﺍﻟﺤﻨﻔﻲ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺪﻳﺮﻱ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٦٧‬ﻫـ‪ ،‬ﻣ ﻦ ﺗ ﺼﻨﻴﻔﺎﺗﻪ‪ :‬ﺗﻜﻤﻠ ﺔ ﺍﻟﻐﺎﻳ ﺔ ﻓ ﻲ ﺷ ﺮﺡ‬
‫ﺍﻟﻬﺪﺍﻳﺔ ﻟﻠﺴﺮﻭﺟﻲ‪ ) :‬ﻣ ﻦ ﺃﻭﻝ ﻛﺘ ﺎﺏ ﺍﻷﻳﻤ ﺎﻥ ﺇﻟ ﻰ ﺃﺛﻨ ﺎء ﺍﻟﻤﺮﺗ ﺪ (‪ .‬ﻳﻨﻈ ﺮ‪ :‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ‬
‫ﺭﺿﺎ ﻛﺤﺎﻟﺔ ‪ ،٢١٣/٤‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﻴﻦ ‪ ،٣٨٥/١‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.٨٧/٣‬‬
‫)‪(٤‬ﺑﺪﺍﻳﺔ ‪ ٣٠٤‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺟـ(‪.‬‬
‫)‪»(٥‬ﺍﻟﺒﻴﺎﻧﻴﺔ«‪ :‬ﻟﻢ ﺃﺟﺪﻩ‪.‬‬
‫)‪(٦‬ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﻣﺤﺎﺳﻦ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪.٢٤٤/١‬‬
‫)‪»(٧‬ﺭﻣﺰ ﺍﻟﻤﻘﺪﺳﻲ« ﻭﻫﻮ ﻛﺘﺎﺏ »ﺃﻭﺿﺢ ﺭﻣﺰ ﻓﻲ ﺷﺮﺡ ﻧﻈﻢ ﺍﻟﻜﻨﺰ« ﺃﻱ‪ :‬ﻛﻨﺰ ﺍﻟ ﺪﻗﺎﺋﻖ ﻓ ﻲ ﻓ ﺮﻭﻉ‬
‫ﺍﻟﻔﻘﻪ ﺍﻟﺤﻨﻔﻲ‪،‬ﻟﻸﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﷴ ﺑﻦ ﺧﻠﻴﻞ ﺑﻦ ﷴ ﺍﺑﻦ ﷴ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻤﻌ ﺮﻭﻑ ﺑ ﺎﺑﻦ‬
‫ﻏﺎﻧﻢ ﺍﻟﻤﻘﺪﺳﻲ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺤﻨﻔﻲ ﻧﺰﻳﻞ ﺍﻟﻘﺎﻫﺮﺓ ﻭﻟﺪ ﺳ ﻨﺔ ‪٩٢٠‬ﻫ ـ ﻭﺗ ﻮﻓﻲ ﺳ ﻨﺔ ‪١٠٠٤‬ﻫ ـ‪.‬ﻳﻨﻈ ﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔ ﺔ ‪ ،١٥١٦/٢‬ﻫﺪﻳ ﺔ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ‪ ،٧٥٠/١‬ﻣﻌﺠ ﻢ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻟﻌﻤ ﺮ ﺭﺿ ﺎ‬
‫ﻛﺤﺎﻟﺔ ‪.١٩٥/٧‬‬
‫)‪(٨‬ﺑﺪﺍﻳﺔ ‪/ ١٦٠‬ﺃ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺃ(‪.‬‬
‫)‪(٩‬ﺍﻟﻘﺴﺎﻣﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻷﻳﻤﺎﻥ ﺗﻘﺴﻢ ﻋﻠﻰ ﺃﻭﻟﻴﺎء ﺍﻟﻘﺘﻴﻞ ﺇﺫﺍ ﺍﺩﻋ ﻮﺍ ﺍﻟ ﺪﻡ‪ .‬ﻭﻣ ﻦ ﻣﻌﺎﻧﻴﻬ ﺎ ﺍﻟﻬﺪﻧ ﺔ‪ :‬ﺗﻜ ﻮﻥ‬
‫ﺑﻴﻦ ﺍﻟﻌﺪﻭ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ‪ :‬ﺍﻟﺤﺴﻦ‪.‬‬
‫ﻭﺍﻟﻘﺴﺎﻣﺔ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴ ﺔ‪ :‬ﻫ ﻲ ﺃﻥ ﻳﻘ ﻮﻝ ﺧﻤ ﺴﻮﻥ ﻣ ﻦ ﺃﻫ ﻞ ﺍﻟﻤﺤﻠ ﺔ ﺇﺫﺍ ﻭﺟ ﺪ ﻗﺘﻴ ﻞ‬
‫ﻓﻴﻬﺎ‪ :‬ﺑﺎﻪﻠﻟ ﻣﺎ ﻗﺘﻠﻨﺎﻩ ﻭﻻ ﻋﻠﻤﻨﺎ ﻟﻪ ﻗﺎﺗﻼ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻋﺮﻓﺔ ‪ -‬ﺇﻥ ﺍﻟﻘﺴﺎﻣﺔ ﻫﻲ ﺣﻠﻒ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨ ﺎ ﺃﻭ ﺟ ﺰءﺍ ﻣﻨﻬ ﺎ ﻋﻠ ﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﺪﻡ‪.‬‬
‫ﻭﻫ ﻲ ﻋﻨ ﺪ ﺍﻟ ﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﺳ ﻢ ﻟﻸﻳﻤ ﺎﻥ ﺍﻟﺘ ﻲ ﺗﻘ ﺴﻢ ﻋﻠ ﻰ ﺃﻭﻟﻴ ﺎء ﺍﻟ ﺪﻡ‪ .‬ﻭﻋﻨ ﺪ ﺍﻟﺤﻨﺎﺑﻠ ﺔ‪ :‬ﻫ ﻲ ﺍﻷﻳﻤ ﺎﻥ‬
‫ﺍﻟﻤﻜﺮﺭﺓ ﻓﻲ ﺩﻋﻮﻯ ﺍﻟﻘﺘﻴﻞ‪.‬ﻳﻨﻈﺮ‪ :‬ﻣﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪ ،/٢٢٣/‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑ ﻦ ﻣﻨﻈ ﻮﺭ‬
‫‪ ،٤٨١/١٢‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ ‪ ،٢٨٦/٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻟﻠﺒﻠﺨ ﻲ ‪ ،٧٧/٦‬ﺷ ﺮﺡ ﺣ ﺪﻭﺩ ﺍﺑ ﻦ‬

‫‪٣٨٢‬‬
 ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻌﻠﻮﻣﺎ ً ﻓﻴﻜﻔﻲ ﻳﻤﻴﻦ ﻭﺍﺣﺪﺓ‪ .‬ﻛﺬﺍ ﺑﺨﻂ ﺑﻌﺾ "ﺍﻷﻓﺎﺿﻞ"‪.‬‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﺇﺫ ﻻ ﻳﻌﻠﻢ ﺍﻟﻘﺎﺗﻞ ﺇﻻ ﺑﻌﺪ ﺍﻹﺛﺒﺎﺕ ﻋﻠﻴﻪ ﺑﺎﻟﺒﻴﻨ ﺔ ﻭﻻ ﻭﺟ ﻪ ﻟﻄﻠ ﺐ ﺍﻟﻴﻤ ﻴﻦ‬
‫ﺑﻌﺪ ﺍﻟﺜﺒ ﻮﺕ؛ ﻷﻧ ﻪ ﺇﻧﻤ ﺎ ﺗﻄﻠ ﺐ ﻳﻤﻴﻨ ﻪ ﺃﻱ‪ :‬ﻳﻤ ﻴﻦ ﺍﻟﻤ ﺪﻋﻰ ﻋﻠﻴ ﻪ ﻋﻨ ﺪ ﻋﺠ ﺰ ﺍﻟﻤ ﺪﻋﻲ ﻋ ﻦ‬
‫ﺍﻹﺛﺒﺎﺕ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻓﺎﻟﻈ ﺎﻫﺮ ﺃﻥ ﺍﻟﻤ ﺮﺍﺩ ﻣ ﻦ ﻛﻮﻧ ﻪ ﻣﻌﻠﻮﻣ ﺎ ً ﺃﻱ‪ :‬ﺑﺤ ﺴﺐ ﺩﻋ ﻮﻯ ﺍﻟ ﻮﻟﻲ ﻟﻜ ﻦ‬
‫ﺩﻋﻮﻯ ﺍﻟﻘﺘﻞ ﻋﻠ ﻰ ﻭﺍﺣ ﺪ ﻣﻌ ﻴﻦ ﻻ ﻳﻨ ﺎﻓﻲ ﻭﺟ ﻮﺩ)‪ (١‬ﺍﻟﻘ ﺴﺎﻣﺔ ﻟﺘ ﺼﺮﻳﺤﻬﻢ ﺑﺄﻧ ﻪ ﺇﺫﺍ ﺍﺩﻋ ﻰ‬
‫ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺤﻠﺔ ﺍﻟﺘﻲ ﻭﺟﺪ ﺍﻟﻘﺘﻴﻞ ﺑﻬ ﺎ ﻻ ﻳ ﺴﻘﻂ ﺍﻟﻘ ﺴﺎﻣﺔ ﻋ ﻨﻬﻢ ﺍﻟﻠﻬ ﻢ ﺇﻻ‬
‫ﺃﻥ ﻳﺤﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫ ﻞ ﺍﻟﻤﺤﻠ ﺔ؛ ﻟ ﺴﻘﻮﻁ ﺍﻟﻘ ﺴﺎﻣﺔ‬
‫ﻋﻨﻬﻢ ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺤﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻭﺍﺣ ﺪ ﻻ ﻣ ﻦ ﺃﻫ ﻞ ﺍﻟﻤﺤﻠ ﺔ‬
‫ﻟﺴﻘﻮﻁ ﺍﻟﻘﺴﺎﻣﺔ ﻋﻨﻬﻢ ﺣﻴﻨﺌﺬ‪.‬‬
‫ﻭﺍﻟﺤﻤﺪ ﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‬

‫ﻋﺮﻓ ﺔ‪ ،/٤٨٤/‬ﻣﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴ ﻞ ﻟﻠﺤﻄ ﺎﺏ ‪ ،٢٦٩/٦‬ﺍﻟﻔﻮﺍﻛ ﻪ ﺍﻟ ﺪﻭﺍﻧﻲ ﻋﻠ ﻰ ﺭﺳ ﺎﻟﺔ ﺍﺑ ﻦ ﺃﺑ ﻲ ﺯﻳ ﺪ‬

‫ﺍﻟﻘﻴﺮﻭﺍﻧ ﻲ ﻟﻠﻨﻔ ﺮﺍﻭﻱ ‪ ،١٧٨/٢‬ﺣﺎﺷ ﻴﺘﺎ ﻗﻠﻴ ﻮﺑﻲ ﻭﻋﻤﻴ ﺮﺓ ﻋﻠ ﻰ ﺷ ﺮﺡ ﺍﻟﻤﺤﻠ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﻨﻬ ﺎﺝ‬
‫‪ ،١٦٤/٤‬ﺗﺤﻔ ﺔ ﺍﻟﻤﺤﺘ ﺎﺝ ﻓ ﻲ ﺷ ﺮﺡ ﺍﻟﻤﻨﻬ ﺎﺝ ﻻﺑ ﻦ ﺣﺠ ﺮ ﺍﻟﻬﻴﺘﻤ ﻲ ‪ ،٥٠/٩‬ﺍﻟﻤﻐﻨ ﻲ ﻻﺑ ﻦ‬
‫ﻗﺪﺍﻣﺔ‪،٣٨٢/٨‬ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ‪.١٣٩/١٠‬‬
‫)‪(١‬ﻓﻲ )ﺩ( ﻭﺟﻮﺏ‪.‬‬

‫‪٣٨٣‬‬
 ‫‪‬‬
‫ﻭﺃﻋﻈﻤﻬﺎ ﻧﻔﻌﺎ ً‬
‫ِ‬ ‫ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺪﺭﺍ ً‬ ‫‪ ‬ﺃﺑﺎﻥ ﺍﻟﺒﺤﺚ ﱠ‬
‫ﻓﻬﻮ ﻧﻈﺎﻡ ﺷﺎﻣﻞ ﻟﻠﺤﻴﺎﺓ ﻭﻭﺳﻴﻠﺔ ﻟﻠﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬
‫‪ ‬ﺃﻅﻬﺮ ﺍﻟﺒﺤﺚ ﱠ‬
‫ﺃﻥ ﻋﻠﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﺃﺟﻞ ﻭﺃﻓﻀﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﻨﺒﺜﻘﺔ ﻋﻦ ﺍﻟﻔﻘﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺃﺻﻞ ﻓﻘﻬﻲ ﻳﺘﻀﻤﻦ ﺃﺣﻜﺎﻣﺎ ً ﺗﺸﺮﻳﻌﻴﺔ‬ ‫‪ ‬ﺍﻧﺘﻬﻰ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﱠ‬
‫ﻋﺎﻣﺔ ﻣﺘﻌﺪﺩﺓ ﻓﻲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘﻲ ﺗﺪﺧﻞ ﺗﺤﺖ ﻣﻮﺿﻮﻋﻪ‪.‬‬
‫ﻣﻌﻨﻰ ﻭﺃﻛﺜﺮ ﺍﺗﺴﺎﻋﺎ ً ﻟﻠﻔﺮﻭﻉ ﻣﻦ ﺍﻟﻀﻮﺍﺑﻂ‬
‫ً‬ ‫‪ ‬ﺃﺛﺒﺖ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻋﻢ‬
‫‪.‬‬
‫‪ ‬ﻭﺿﺢ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻟﻔﺮﻕ ﺍﻷﺳﺎﺳﻲ ﺑﻴﻦ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﻳﻜﻤﻦ‬
‫ﻓﻲ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﺗﻤﺜﻞ ﺍﻟﻮﺳﻂ ﺑﻴﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺣﻴﺚ ﻳﺴﺘﻨﺒﻂ ﺑﻮﺍﺳﻄﺘﻬﺎ‬
‫ﺍﻟﺤﻜﻢ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻭﻣﻮﺿﻮﻋﻬﺎ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺤﻜﻢ ‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﻗﻀﻴﺔ ﻛﻠﻴﺔ ﺟﺰﺋﻴﺘﻬﺎ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﻣﻮﺿﻮﻋﻬﺎ ﻓﻌﻞ ﺍﻟﻤﻜﻠﻒ ‪.‬‬
‫‪ ‬ﺑﻴّﻦ ﺍﻟﺒﺤﺚ ﺃﻥ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺩﻭﺭﺍ ً ﺑﺎﺭﺯﺍ ً ﻓﻲ ﺗﻴﺴﻴﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﻟ ِ ّﻢ‬
‫ﺷﺘﺎﺗﻪ ﻋﻦ ﻁﺮﻳﻖ ﻧﻈﻢ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻤﺒﺪﺩﺓ ﺍﻟﻤﺘﻨﺎﺛﺮﺓ ﻓﻲ ﺇﻁﺎﺭ ﻭﺍﺣﺪ ‪.‬‬
‫‪ ‬ﺃﻭﺿﺢ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻛﺜﻴﺮﺍ ً ﻣﺎ ﺗﻜﻮﻥ ﻣﺤﻞ ﺍﺗﻔﺎﻕ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎء ﻣﻦ‬
‫ﺣﺚ ﻋﻤﻮﻣﻴﺔ ﻟﻔﻈﻬﺎ ﻻ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳﻨﺪﺭﺝ ﺗﺤﺘﻬﺎ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ‪.‬‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺟﺪﻧﺎﻫﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ‬
‫ٍ‬ ‫‪ ‬ﺃﺛﺒﺖ ﺍﻟﺒﺤﺚ ﺃﻧﻨﺎ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﻓﻲ‬
‫ﺭﻓﻊ ﺍﻟﺤﺮﺝ ﻭﺍﻟﺘﻴﺴﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪.‬‬
‫‪ ‬ﻛﺸﻒ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﻟﻴﺪﺓ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﺤﺠﺞ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﺧﺼﻮﺻﺎ ً ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺨﻤﺲ ﻓﺈﻧﻬﺎ ﻣﺴﺘﻮﺣﺎﺕ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻤﺘﻜﺎﺛﺮﺓ ‪.‬‬
‫‪ ‬ﺃﻛﺪ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺃﻥ ﻋﻠﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻬﺎﻣﺔ ﺍﻟﺘﻲ ﻧﺴﺘﻄﻴﻊ‬
‫ﻧﺨﺮﺝ ﻋﻠﻴﻬﺎ ﻭﻧﺘﻌﺮﻑ ﻣﻦ ﺧﻼﻟﻬﺎ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﻟﻤﺴﺘﺠﺪﺍﺕ ﺍﻟﺮﺍﻫﻨﺔ‪.‬‬ ‫ﺃﻥ ِ ّ‬
‫‪ ‬ﻧﻮﻩ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺃﻥ ﺃﺑﺎ ﺍﻟﺴﻌﻮﺩ ﺣﻨﻔﻲ ﺍﻟﻤﺬﻫﺐ ﻭﺍﺳﻊ ﺍﻹﻁﻼﻉ ﻋﻠﻰ ﺁﺭﺍء‬
‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ ‬ﺃﻅﻬﺮ ﺍﻟﺒﺤﺚ ﺃﻥ ﺃﺑﺎ ﺍﻟﺴﻌﻮﺩ ﺃﺧﺬ ﻋﻦ ﻏﻴﺮﻩ ﺍﻟﻜﺜﻴﺮ ﻣﺘﻮﺧﻴﺎ ً ﺍﻟﺪﻗﺔ ﻭﺍﺿﻌﺎ ً ﺍﻷﻣﺎﻧﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ﻓﺘﺮﺍﻩ ﻳﺸﻴﺮ ﺇﻟﻰ ﻛﻞ ﻧﻘﻞ ﻗﺪ ﺃﺧﺬ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ« ﺗﻌﺪ ﻣﻦ ﺃﻭﺳﻊ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‬
‫ِ‬ ‫‪ ‬ﻛﺸﻒ ﺍﻟﺒﺤﺚ ّ‬
‫ﺃﻥ ﻗﺎﻋﺪﺓ »‬
‫ﺗﻄﺒﻘﺎ ً ﻭﺃﻛﺜﺮﻫﺎ ﺍﻣﺘﺪﺍﺩﺍ ً ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﻭﺃﻥ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻣﺨﺮﺟﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ ‬ﺃﻋﻄﻰ ﺍﻟﺒﺤﺚ ﺧﻼﺻﺔ ﻣﻔﺎﺩﻫﺎ‪ :‬ﺃﻥ ﻟﻘﺎﻋﺪﺓ »ﺍﻟﻴﻘﻴﻦ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ« ﻣﺰﻳﺔ‬
‫ﺧﺎﺻﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺎ ﺣﻜﻢ ﺗﺘﻤﻴﺰ ﺑﻪ ﻋﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻓﺎﻟﺬﻱ ﻳﺘﺮﺟﺢ ﻋﻨﺪﻧﺎ‬

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‫ﺃﻧﻬﺎ ﺻﺎﻟﺤﺔ ﻟﺘﻜﻮﻥ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻋﻨﺪ ﻋﺪﻡ ﻭﺟﻮﺩ ﻧﺺ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﺠﻬﻮﻝ‬
‫ﺣﻜﻤﻬﺎ‪.‬‬
‫‪ ‬ﺍﻧﺘﻬﻰ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﺃﻥ ﻋﺎﻟﻤﻨﺎ ﺃﺑﺎ ﺍﻟﺴﻌﻮﺩ ﺭﺣﻤﻪ ﷲ ﺗﺠﺸﻢ ﻋﻨﺎء ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ‬
‫ﻭﺍﻟﺠﻤﻊ ﻟﻬﺬﻩ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻤﺘﻨﺎﺛﺮﺓ ﻣﻦ ﻗﺮﺍﺑﺔ ﺛﻼﺛﻴﻦ ﻛﺘﺎﺑﺎ ً ﻗﺪ ﺫﻛﺮ ﺃﻏﻠﺒﻬﺎ ﻓﻲ ﻣﺨﻄﻮﻁﻨﺎ‬
‫ﻭﻋﻦ ﻋﺸﺮﻳﻦ ﻋﻠﻤﺎ ً ﺗﻘﺮﻳﺒﺎ ً ﻣﻦ ﺃﻋﻼﻡ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻓﺠﺰﺍﻩ ﷲ ﻋﻨﺎ ﻭﻋﻦ ﺍﻷﻣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻛﻞ ﺧﻴﺮ ﻭﺍﻟﺤﻤﺪ ﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‬
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 ‫‪  ‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻌﻨﻮﺍﻥ‬ ‫ﺍﻟﻔﺼﻞ‬
‫‪٢‬‬ ‫‪..............................................‬‬ ‫‪ ‬‬
‫‪٣‬‬ ‫‪...............................................‬‬ ‫‪ ‬‬
‫‪٥‬‬ ‫‪................................................‬‬ ‫‪ ‬‬
‫‪١٠‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﻫﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻤﺨﻄﻮﻁ‪........................ .‬‬
‫‪  ‬‬
‫‪١١‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺗﺤﻘﻴﻘﻪ‪...........................‬‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪............‬‬ ‫‪‬‬

‫‪١٤‬‬
‫‪١٩‬‬ ‫ﺍﻟﻤﺒﺤ ﺚ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺃﻫﻤﻴ ﺔ ﺍﻟﻔﻘ ﻪ ﻭﺃﺻ ﻮﻟﻪ ﻭﺻ ﻠﺘﻬﻤﺎ‬ ‫‪‬‬
‫‪٢٣‬‬ ‫ﺑﺎﻟﺤﻴﺎﺓ‪...........‬‬
‫‪ ‬‬
‫‪٢٦‬‬ ‫ﺍﻟﻤﺒﺤ ﺚ ﺍﻟﺜﺎﻟ ﺚ‪ :‬ﺗﻄﻮﺭﻫﻤ ﺎ ﻭﺍﻋﺘﻨ ﺎء ﺍﻟﻌﻠﻤ ﺎء‬
‫ﺑﻬﻤﺎ‪..................‬‬ ‫‪‬‬
‫‪٣٣‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻟﻤﺤﺔ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ ﻭﻣﺪﺍﺭﺳﻬﻢ ‪..............‬‬ ‫‪‬‬
‫‪٣٧‬‬
‫‪٣٩‬‬ ‫‪  ‬ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪......................‬‬
‫‪٤١‬‬ ‫‪ ‬‬
‫ﺍﻟﻤﺒﺤ ﺚ ﺍﻟﺜ ﺎﻧﻲ‪ :‬ﺍﻟﻔ ﺮﻕ ﺑ ﻴﻦ ﺍﻟﻘﺎﻋ ﺪﺓ ﺍﻟﻔﻘﻬﻴ ﺔ ﻭﺍﻟﻘﺎﻋ ﺪﺓ‬
‫‪٤٣‬‬ ‫‪ ‬ﺍﻷﺻﻮﻟﻴﺔ‪...‬‬
‫‪٤٥‬‬
‫‪  ‬ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﻟﻀﺎﺑﻂ‪.................‬‬

‫‪٥٦‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻫﻤﻴﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻓﻮﺍﺋﺪﻫﺎ‪...............‬‬ ‫‪‬‬

‫ﺍﻟﻤﺒﺤ ﺚ ﺍﻟﺨ ﺎﻣﺲ‪ :‬ﻣﻨ ﺎﻫﺞ ﺍﻟﻤ ﺆﻟﻔﻴﻦ ﻓ ﻲ ﺍﻟﻘﻮﺍﻋ ﺪ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪..........‬‬ ‫‪‬‬
‫‪٦٥‬‬
‫‪٦٦‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻛﺘﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪......................‬‬ ‫‪‬‬
‫‪٦٦‬‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻜﺘﺎﺏ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑ ﻦ ﻧﺠ ﻴﻢ‬
‫‪‬‬
‫‪٦٨‬‬ ‫ﻭﺷﺮﻭﺣﻪ‪......................................................‬‬
‫‪٦٨‬‬ ‫‪‬‬
‫‪٧٠‬‬ ‫ﺍﺳﻤﻪ‪ ،‬ﻧﺴﺒﺘﻪ‪ ،‬ﻛﻨﻴﺘﻪ‪............................................‬‬ ‫‪‬‬
‫‪٧١‬‬ ‫ﻣﻮﻟﺪﻩ‪ ،‬ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻓﺎﺗﻪ‪...........................................‬‬
‫‪٨٥‬‬ ‫‪‬‬
‫ﺃﺳﺮﺗﻪ‪..........................................................‬‬
‫‪٨٦‬‬ ‫ﺣﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.........................................‬‬ ‫‪‬‬
‫‪٩١‬‬
‫‪٩١‬‬ ‫ﺷﻴﻮﺧﻪ ﻭﺗﻼﻣﻴﺬﻩ‪...............................................‬‬ ‫‪ ‬‬
‫‪٩٢‬‬ ‫ﻛﺘﺒﻪ ﻭﺁﺛﺎﺭﻩ‪.....................................................‬‬
‫‪ ‬‬
‫‪٩٢‬‬ ‫ﻋ ﺼﺮﻩ ﻣ ﻦ ﺍﻟﻨ ﻮﺍﺣﻲ ﺍﻟ ﺴﻴﺎﺳﻴﺔ –ﺍﻻﺟﺘﻤﺎﻋﻴ ﺔ –‬

‫‪٣٨٦‬‬
‫‪٩٤‬‬ ‫‪  ‬ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪........‬‬
‫‪٩٥‬‬ ‫ﻰ‬ ‫ﺴﺒﺘﻪ ﺇﻟ‬ ‫ﻮﻁ ﻭﻧ‬ ‫ﻮﺍﻥ ﺍﻟﻤﺨﻄ‬ ‫ﻋﻨ‬ ‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻤﺆ ِﻟّﻒ‬
‫‪٩٦‬‬ ‫ﻣﺆﻟﻔﻪ‪...............................‬‬
‫)ﷴ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‪.‬‬
‫ﻭﺻﻒ ﻧﺴﺨﻪ‪..................................................‬‬
‫‪٩٨‬‬ ‫ﺃﻫﻤﻴﺘﻪ ﻭﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪...........................................‬‬
‫‪‬‬
‫‪١٠٤‬‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎء ﻓﻴﻪ‪...............................................‬‬ ‫‪‬‬
‫‪١١٧‬‬
‫‪ ‬ﻣﻨﻬﺞ ﺍﻟﻤﺆﻟﱠﻒ‪..................................................‬‬
‫ﻣﺼﺎﺩﺭﻩ‪.......................................................‬‬ ‫‪ ‬‬
‫‪١١٧‬‬ ‫ﺗﻘﻮﻳﻢ ﺍﻟﻤﺨﻄﻮﻁ‪...............................................‬‬
‫‪‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻤﺂﺧﺬ ﻋﻠﻰ ﺍﻟﻤﺨﻄﻮﻁ‪...........................................‬‬
‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻤﺨﻄﻮﻁ‪.........................................‬‬ ‫‪‬‬
‫‪١٥٣‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﺘﺤﻘﻴﻖ‪................................................‬‬ ‫‪‬‬
‫‪١٨٦‬‬ ‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺻﻮﺭ ﺍﻟﻤﺨﻄﻮﻁ‪.......................................‬‬
‫‪‬‬
‫‪١٩٠‬‬ ‫ﺍﻟﻨﺺ ﺍﻟﻤﺤﻘﻖ‪..................................................‬‬
‫‪‬‬
‫‪٢٤٥‬‬
‫‪‬‬
‫‪٢٧٧‬‬ ‫ﻣﻌﻨﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺷﺮﺡ ﻣﻔﺮﺩﺍﺗﻬﺎ‪..................................‬‬ ‫‪‬‬
‫‪٣١٥‬‬ ‫ﺩﻟﻴﻞ ﺍﻟﻘﺎﻋﺪﺓ‪...................................................‬‬
‫‪‬‬
‫ﻋﻠَﻰ َﻣ ﺎ َﻛ ﺎﻥَ «‬ ‫ﺻ ُﻞ ﺑَﻘَﺎ ُء َﻣﺎ َﻛﺎﻥَ َ‬ ‫َ‬ ‫ْ‬
‫ﻗﺎﻋﺪﺓ ]ﻓﺮﻋﻴﺔ )‪» [ (١‬ﺍﻷ ْ‬
‫‪٣٤٥‬‬ ‫ﺭﻗﻢ ﺍﻟﻤﺘﻦ ‪......................................................٢٢‬‬ ‫‪‬‬
‫‪٣٧٠‬‬ ‫ﺻ ُﻞ ﺑَ َﺮﺍ َءﺓُ ﺍﻟ ِﺬّ ﱠﻣ ِﺔ« ﺭﻗ ﻢ ﺍﻟﻤ ﺘﻦ‬ ‫‪]  ‬ﻗَﺎ ِﻋ َﺪﺓٌ ﻓﺮﻋﻴ ﺔ )‪ْ »[(٢‬ﺍﻷ َ ْ‬
‫‪٣٣٨‬‬ ‫‪..........٥١‬‬
‫‪ ‬‬
‫ﺻ ُﻞ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺷ ْﻴﺌ ًﺎ ﺃ ْﻡ ﻻ ﻓﺎﻷ ْ‬ ‫َ‬ ‫َ‬
‫ﺷ ﻚﱠ ﻫ ْﻞ ﻓﻌَ َﻞ َ‬ ‫ْ‬
‫]ﻗﺎ ِﻋ َﺪﺓ ﻓﺮﻋﻴ ﺔ )‪َ »[(٣‬ﻣ ﻦ َ‬ ‫ٌ‬ ‫َ‬
‫‪٤٨٩‬‬ ‫ﻢ‬ ‫ْﻞ« ﺭﻗ‬ ‫ْ‬
‫ْﻢ ﻳَﻔﻌَ‬ ‫ﻪ ُ ﻟَ‬ ‫ﺃَﻧﱠ‬ ‫‪ ‬‬
‫ﺍﻟﻤﺘﻦ‪............................................٥٤‬‬
‫‪‬‬
‫‪٤٩١‬‬ ‫]ﻗَﺎ ِﻋ َﺪﺓٌ ﻓﺮﻋﻴ ﺔ )‪ْ » [( ٤‬ﺍﻷَﺻْـ ـ ُﻞ ﺍ ْﻟﻌَـ ـ َﺪ ُﻡ« ﺭﻗ ﻢ ﺍﻟﻤ ﺘﻦ‬
‫‪........١٠٩‬‬ ‫‪‬‬
‫ﺏ‬‫ﺙ ﺇﻟَ ﻰ ﺃ َ ْﻗ َﺮ ِ‬‫ﺿ ﺎﻓَﺔُ ﺍ ْﻟ َﺤ ﺎ ِﺩ ِ‬
‫ﺻ ُﻞ ﺇ َ‬ ‫ﻗﺎﻋ ﺪﺓ]ﻓﺮﻋﻴ ﺔ )‪ْ » [ (٥‬ﺍﻷ َ ْ‬ ‫‪‬‬
‫ﺘﻦ‬ ‫ﻢ ﺍﻟﻤ‬ ‫ِﻪ« ﺭﻗ‬ ‫ﺃ َ ْﻭﻗَﺎﺗِ‬
‫‪................................................١٣٩ ‬‬
‫]ﻗﺎﻋ ﺪﺓ ﻓﺮﻋﻴ ﺔ)‪»[(٦‬ﻫ ﻞ ﺍﻷﺻ ﻞ ﻓ ﻲ ﺍﻷﺷ ﻴﺎء ﺍﻹﺑﺎﺣ ﺔ«؟‪.‬‬ ‫‪ ‬‬
‫ﺭﻗﻢ ﺍﻟﻤﺘﻦ ‪.....................................................١٧١‬‬
‫ﺻ ُﻞ ﻓِ ﻲ ْﺍﻷ َ ْﺑ ﻀَﺎﻉِ ﺍﻟﺘﱠﺤْ ِﺮﻳ ُﻢ «‬ ‫]ﻗَﺎ ِﻋ َﺪﺓٌ ﻓﺮﻋﻴ ﺔ )‪ْ » [(٧‬ﺍﻷ َ ْ‬ ‫‪‬‬
‫ﺘﻦ‬ ‫ﻢ ﺍﻟﻤ‬ ‫ﺭﻗ‬

‫‪٣٨٧‬‬
 .........................................................١٧٨ 
‫ﺻ ُﻞ ﻓِﻲ ﺍ ْﻟﻜ ََﻼ ِﻡ ﺍ ْﻟ َﺤ ِﻘﻴﻘَﺔُ« ﺭﻗ ﻢ ﺍﻟﻤ ﺘﻦ‬ ْ َ ‫([» ْﺍﻷ‬٨) ‫]ﻗَﺎ ِﻋ َﺪﺓٌ ﻓﺮﻋﻴﺔ‬

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‫ﺘﻦ‬ ‫ﻢ ﺍﻟﻤ‬ ‫ُﺪ[ ﺭﻗ‬ ِ‫ﺎ ﻓَ َﻮﺍﺋ‬ ‫ﺔٌ ﻓِﻴ َﻬ‬ ‫] َﺧﺎﺗِ َﻤ‬ 
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........................................................‫ﺍﻟﺨﺎﺗﻤﺔ‬ 

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‫ »ﺍﻟﻴﻘ ﻴﻦ ﻻ ﻳ ﺰﻭﻝ ﺑﺎﻟ ﺸﻚ‬:‫ﻓﻬ ﺮﺱ ﻣﻮﺿ ﻮﻋﺎﺕ ﻗﺎﻋ ﺪﺓ‬
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 

 

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 

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 

 :ً‫ﺃﻭﻻ‬ .١

‫ ﺩﺍﺭ‬:‫ﻫـ ﻁﺒﻌﺔ‬١٣٠٧ ‫ ﻟﺼﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﺍﻟﻘﻨﻮﺟﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬:  .٢

٣٨٨
 ‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪ ،١٩٧٨‬ﺗﺤﻘﻴﻖ‪:‬ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺯﻛﺎﺭ‪.‬‬
‫‪ : .٣‬ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺍﻟﺨﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪ .٢٠٠٠‬ﺩﺍﺭ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﺩﻣﺸﻖ‪.‬‬
‫‪ :  .٤‬ﻟﻌﻠﻲ ﺑﻦ ﷴ ﺍﻵﻣﺪﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٦٣١‬ﻫـ ﻁﺒﻌﺔ‪ .:‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﻁﺒﻌﺔ‪ ١٤٠٤:‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﺳﻴﺪ ﺍﻟﺠﻤﻴﻠﻲ ‪.‬‬
‫‪ : .٥‬ﻷﺑﻲ ﺑﻜﺮ ﷴ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٥٤٣‬ﻫـ ﻁﺒﻌﺔ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﺑﻴﺮﻭﺕ ﺗﺤﻘﺒﻖ ﷴ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ‪.‬‬
‫‪ : .٦‬ﻟﻠﻐﺰﺍﻟﻲ ﺗﻘﺪﻳﻢ ﻭﻣﺮﺍﺟﻌﺔ ﺻﺪﻗﻲ ﷴ ﺟﻤﻴﻞ ﺍﻟﻌﻄﺎﺭ ‪ .‬ﻁﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.١٩٩٥‬‬
‫‪ :  .٧‬ﻟﻠﻤﻮﺻﻠﻲ‪ .‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺃﺑﻮ ﺍﻟﺨﻴﺮ ﻭ ﷴ‬
‫ﻭﻫﺒﻲ ﺳﻠﻴﻤﺎﻥ ﺩﺍﺭ ﺍﻟﺨﻴﺮ‪.‬‬
‫‪ :    .٨‬ﻻﺑﻦ ﻣﻔﻠﺢ ﺍﻟﻤﻘﺪﺳﻲ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬
‫‪٦٧٣‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ ﻗﺮﻁﺒﺔ ‪.‬‬
‫‪‬ﻻﺑﻦ ﺍﻟﺸﺎﻁ‪ .‬ﻁﺒﻌﺔ‪ :‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ ﺑﻴﺮﻭﺕ ‪.‬‬ ‫‪.٩‬‬

‫‪   .١٠‬ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٦٣‬ﻫـ‬

‫ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺠﻴﻞ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﺳﻨﺔ ‪١٤١٢‬ﻫـ ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﷴ ﺍﻟﺒﺠﺎﻭﻱ‪.‬‬
‫‪ :  .١١‬ﻻﺑﻦ ﻧﺠﻴﻢ ﻓﻲ ﺃﻋﻠﻰ ﺣﺎﺷﻴﺔ ﺍﻟﺤﻤﻮﻱ ) ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ‬
‫ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ( ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪   .١٢‬ﻟﻠﺴﻴﻮﻁﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪١٤٠٣‬ﻫـ ‪.‬‬
‫‪ :    .١٣‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺠﻴﻞ ﺑﻴﺮﻭﺕ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪١٤١٢‬ﻫـ ﺗﺤﻘﻴﻖ ﻋﻠﻲ ﷴ ﺍﻟﺒﺠﺎﻭﻱ ‪.‬‬
‫‪ : .١٤‬ﻟﻺﻣﺎﻡ ﷴ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺴﺮﺧﺴﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :       .١٥‬ﻟﻠﺴﻴﺪ ﺍﻟﺒﻜﺮﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ : .١٦‬ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ : .١٧‬ﻟﻠﺰﺭﻛﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ‪.‬‬

‫‪٣٨٩‬‬
‫‪ :      .١٨‬ﻟﻠﺸﺮﺑﻴﻨﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪١٤١٥‬‬
‫ﺗﺤﻘﻴﻖ‪ :‬ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻓﻲ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪.‬‬
‫‪ :   .١٩‬ﻟﻤﺤﻤﺪ ﻁﺎﻫﺮ ﺍﻷﺗﺎﺳﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﻟﻰ ﻣﻄﺒﻌﺔ‪ :‬ﺣﻤﺺ‬
‫‪١٩٣٠‬ﻡ ‪.‬‬
‫‪ : .٢٠‬ﻟﻠﺸﺎﻓﻌﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪ ١٣٩٣‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ ‪.‬‬

‫‪ :      .٢١‬ﻟﻠﻤﺮﺩﺍﻭﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﷴ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ‪.‬‬
‫‪ :         .٢٢‬ﻷﺣﻤﺪ‬
‫ﺷﻠﺒﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ‪١١٥٠‬ﻫـ ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺎﻫﺮﺓ ﻋﺎﻡ‬
‫‪ ١٩٧٨‬ﺗﻮﺯﻳﻊ ﻣﻜﺘﺒﺔ ﺍﻟﺨﺎﻧﺠﻲ ﺑﻤﺼﺮ‪.‬‬
‫‪ :       .٢٣‬ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ‪،‬‬
‫ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ : .٢٤‬ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﻨﻲ‪ ،‬ﺗﺤﻘﻴﻖ ﺍﻟﺸﻴﺦ‪ :‬ﺑﻬﻴﺞ ﻏﺰﺍﻭﻱ ﺩﺍﺭ‪:‬‬
‫ﺇﺣﻴﺎء ﺍﻟﻌﻠﻮﻡ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺎﻡ ‪.١٩٩٨‬‬
‫‪ : .٢٥‬ﻻﺑﻦ ﻧﺠﻴﻢ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫‪ : .٢٦‬ﻟﻠﺰﺭﻛﺸﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺒﻲ ‪.‬‬

‫‪ :  .٢٧‬ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻱ ﺗﺤﻘﻴﻖ‪ :‬ﺳﻴﺪ ﻋﻤﺮﺍﻥ ﻭﻋﺎﻣﺮ ﺻﻼﺡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺎﻫﺮﺓ ﻋﺎﻡ ‪.٢٠٠٢‬‬
‫‪ : .٢٨‬ﻻﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻁﺒﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ : .٢٩‬ﻟﻠﺨﺎﺩﻣﻲ ﺍﻟﺤﻨﻔﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء‬

‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪: .٣٠‬ﻟﻠﺼﺎﻭﻱ ﺍﻟﻤﺎﻟﻜﻲ ) ‪‬‬
‫‪ (‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺑﻤﺼﺮ ‪.‬‬

‫‪: .٣١‬ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﻟﻠﻤﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﻣﻜﺘﺒﺔ ﺍﻟﺤﻴﺎﺓ‬

‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪     .٣٢‬ﻷﺑﻲ ﻋﺒﺪ ﷲ ﷴ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻌﺒﺪﺭﻱ ﺍﻟﻤﺎﻟﻜﻲ‬
‫ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻤﻮﺍﻕ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٩٧‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :    .٣٣‬ﻟﻠﻮﺗﺴﻜﻲ‪ .‬ﺗﺮﺟﻤﺔ‪:‬ﻋﻔﻴﻔﺔ ﺍﻟﺒﺴﺘﺎﻧﻲ ﺩﺍﺭ ﺍﻟﻘﺪﻡ‬

‫‪٣٩٠‬‬
 ‫ﻣﻮﺳﻜﻮ‪.‬‬
‫‪ :      .٣٤‬ﻟﻴﻮﺳﻒ ﻧﻌﻴﺴﺔ‪ .‬ﻣﻄﺒﻌﺔ‬
‫ﺍﻟﺪﻭﺍﺩﻱ ﻁﺒﻌﺔ‪ ٢:‬ﺩﻣﺸﻖ ﻋﺎﻡ ‪.٢٠٠٠‬‬
‫‪ : .٣٥‬ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٦٣‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :       .٣٦‬ﻻﺑﻦ ﻓﺮﺣﻮﻥ ﺍﻟﻴﻌﻤﺮﻱ‬
‫ﺍﻟﻤﺎﻟﻜﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪      .٣٧‬ﻟﻠﺰﻳﻠﻌﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٤٣‬ﻫـ‬
‫ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﺎﻫﺮﺓ ‪١٣١٣‬ﻫـ ‪.‬‬
‫‪        .٣٨‬ﻟﻠﺸﻠﺒﻲ ) ﻋﻠﻰ ﻫﺎﻣﺶ ﺗﺒﻴﻴﻦ‬
‫ﺍﻟﺤﻘﺎﺋﻖ ( ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﺎﻫﺮﺓ ‪١٣١٣‬ﻫـ ‪.‬‬
‫‪:(       )    .٣٩‬‬
‫ﻟﻠﺒﺠﻴﺮﻣﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪.‬‬
‫‪ :   .٤٠‬ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‪:/٨١/‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ‬
‫ﺍﻟﺒﺎﺑﻲ ﺍﻟﺤﻠﺒﻲ ﻁﺒﻌﺔ‪ ١ :‬ﻋﺎﻡ ‪.١٩٥٨‬‬
‫‪  .٤١‬ﻟﻠﺒﺠﻴﺮﻣﻲ ) ﺣﺎﺷﻴﺔ ﺍﻟﺒﺠﻴﺮﻣﻲ ﻋﻠﻰ ﺍﻟﺨﻄﻴﺐ (‬
‫ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ : .٤٢‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﺑﻲ ‪.‬‬
‫‪ : .٤٣‬ﻟﻠﺠﺮﺟﺎﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪١٤٠٥‬‬
‫ﺗﺤﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺑﻴﺎﺭﻱ ‪.‬‬
‫‪  .٤٤‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪  .٤٥‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪١٤٠٥‬ﻫـ ‪.‬‬

‫‪ :   .٤٦‬ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺑﻴﺮﻭﺕ ‪١٤٠١‬ﻫـ ‪.‬‬
‫‪  .٤٧‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺸﻌﺐ ﺍﻟﻘﺎﻫﺮﺓ ‪.‬‬

‫‪ : .٤٨‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ ﺩﻣﺸﻖ ﺳﻮﺭﻳﺎ ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ ‪١٤٠٦‬ﻫـ ‪ ١٩٨٦ -‬ﺗﺤﻘﻴﻖ ﷴ ﻋﻮﺍﻣﺔ ‪.‬‬

‫‪٣٩١‬‬
‫‪ : .٤٩‬ﻻﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ : .٥٠‬ﻟﻠﺴﺒﻜﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ : .٥١‬ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺻﺒﻴﺢ ﺑﻤﺼﺮ ‪.‬‬

‫‪ : .٥٢‬ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻁﺒﻌﺔ‪ :‬ﻭﺯﺍﺭﺓ ﻋﻤﻮﻡ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ‪١٣٨٧‬ﻫـ‬
‫ﺗﺤﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻌﻠﻮﻱ ﻭﷴ ﻋﺒﺪ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺒﻜﺮﻱ ‪.‬‬
‫‪ .٥٣‬ﺗﻨﻮﻳﺮ ﺍﻟﺒﺼﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪ :‬ﻟﺸﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻐﺰﻱ ﺑﻦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ‪،‬‬
‫)ﻣﺨﻄﻮﻁ( ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻦ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ﺑﺮﻗﻢ )‪.(١٣٧٢٨‬‬
‫‪    .٥٤‬ﻟﻠﻨﻮﻭﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪١٩٩٦‬ﻡ ﺗﺤﻘﻴﻖ ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻓﻲ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪.‬‬
‫‪  .٥٥‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪١٤٠٤‬ﻫـ ‪١٩٨٤‬ﻡ ‪.‬‬
‫‪   .٥٦‬ﻟﻠﺤﺎﻓﻆ ﺍﻟﻤﺰﻱ ﻁﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫‪١٤٠٠‬ﻫـ ‪١٩٨٠‬ﻡ ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ‪.‬‬
‫‪ :  .٥٧‬ﻻﺑﻦ ﻗﺎﺿﻲ ﺳﻤﺎﻭﻩ ﺍﻟﻤﺘﻮﻓﻰ ‪٨٢٣/‬ﻫـ‪ /‬ﻁﺒﻌﺔ ‪ ١‬ﺑﺎﻟﻄﺒﻌﺔ‬
‫ﺍﻷﺯﻫﺮﻳﺔ ﺳﻨﺔ ‪١٣٠٠‬ﻫـ‪ .‬ﻗﺪﻳﻤﺔ ﻣﻦ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺑﺮﻗﻢ ‪/‬ﻭ‪./٣٢٧٦‬‬
‫‪ : .٥٨‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﺑﻲ ﺍﻟﻮﻓﺎء ﻁﺒﻌﺔ‪ :‬ﻣﻴﺮ ﷴ‬
‫ﻛﺘﺐ ﺧﺎﻧﺔ ﻓﻲ ﻛﺮﺍﺗﺸﻲ ﺑﺎﻛﺴﺘﺎﻥ ‪.‬‬
‫‪ : .٥٩‬ﻻﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﻧﻲ ﺍﻟﻤﺎﺭﺩﻳﻨﻲ ﺍﻟﺤﻨﻔﻲ ﺗﺤﻘﻴﻖ‪ :‬ﷴ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﻰ‪،‬‬
‫ﺩﺍﺭ‪ :‬ﺍﻟﺒﺎﺯ ﻣﻜﺔ ﻋﻜﺮﻣﺔ ﻋﺎﻡ ‪.١٩٩٤‬‬
‫‪ : .٦٠‬ﻟﻠﻌﺒﺎﺩﻱ ﺍﻟﺤﻨﻔﻲ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﺨﻴﺮﻳﺔ ‪.‬‬

‫‪ :     .٦١‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ﺗﻌﻠﻴﻖ ﷴ‬
‫ﻋﻠﻴﺶ‪.‬‬
‫‪)         .٦٢‬ﻋﻠﻰ ﻫﺎﻣﺶ ‪‬‬
‫‪ ( ‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬

‫‪ :     .٦٣‬ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﻜﺒﺮﻯ ﺑﻤﺼﺮ ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪١٣١٨‬ﻫـ ‪.‬‬
‫‪ : .٦٤‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪٣٩٢‬‬
‫‪ :      .٦٥‬ﻟﺤﺴﻦ ﺑﻦ ﷴ ﺑﻴﻦ ﻣﺤﻤﻮﺩ ﺍﻟﻌﻄﺎﺭ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ .٦٦‬‬
‫‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ﻟﺒﻨﺎﻥ ﻁﺒﻌﺔ‪ ٢:‬ﻋﺎﻡ ‪.١٩٨٣‬‬

‫‪    .٦٧‬ﺃﻭ ‪ :     ‬ﻟﻠﻌﻼﻣﺔ ﷴ ﻣﻨﻼ‬
‫ﻣﺴﻜﻴﻦ‪ .‬ﻣﻄﺒﻌﺔ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻤﻮﻳﻠﺤﻲ ﺍﻟﻘﺎﻫﺮﺓ ‪ ٣‬ﺃﺟﺰﺍء ﺗﻮﺟﺪ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﻓﻲ ﺍﻟﻘﺴﻢ‬
‫ﺍﻟﻨﻮﺍﺩﺭ ﺗﺤﺖ ﺭﻗﻢ ‪/‬ﻭ‪٤٦١٨‬ﻥ‪./‬‬
‫‪          .٦٨‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬
‫‪ :  .٦٩‬ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻤﻌﺎﺻﺮ ﺑﻴﺮﻭﺕ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ١٤١١‬ﺗﺤﻘﻴﻖ ﺩ ‪ .‬ﻣﺎﺯﻥ ﻣﺒﺎﺭﻙ ‪.‬‬
‫‪  .٧٠‬ﻷﺑﻲ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﺗﺤﻘﻴﻖ‪:‬ﻋﻠﻲ ﺗﻮﻓﻴﻖ ﺍﻟﺤﻤﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺑﻴﺮﻭﺕ ‪ ١٩٨٤‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫‪ : .٧١‬ﻟﻌﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺍﻟﺸﺮﻭﺍﻧﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ :     .٧٢‬ﻟﺘﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺣﺠﺔ ﺍﻟﺤﻤﻮﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ‬
‫ﻫﻼﻝ ﺑﻴﺮﻭﺕ ‪١٩٨٧‬ﻡ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﺗﺤﻘﻴﻖ ﻋﺼﺎﻡ ﺷﻘﻴﻮ ‪.‬‬
‫‪ : .٧٣‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻤﺼﺮﻳﺔ ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ : .٧٤‬ﻟﻠﻤﺤﺒﻲ ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ )  .٧٥‬ﻓﻲ ﺃﻋﻠﻰ ﺻﻔﺤﺔ ‪ ( ‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ‬

‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ : .٧٦‬ﻟﻤﻨﻼ ﺧﺴﺮﻭ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ : .٧٧‬ﻟﻌﻠﻲ ﺣﻴﺪﺭ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺠﻴﻞ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :     .٧٨‬ﻟﻠﺤﺎﻓﻆ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻲ ﺍﻟﻔﻀﻞ‬
‫ﺍﻟﻌﺴﻘﻼﻧﻲ ‪ ،‬ﻣﺮﺍﻗﺒﺔ ﷴ ﻋﺒﺪ ﺍﻟﻤﻌﻴﻦ ﺿﺎﻥ‪ ،‬ﻧﺸﺮ ﻣﺠﻠﺲ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺣﻴﺪﺭ ﺃﺑﺎﺩ ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺎﻡ ‪.١٩٧٢‬‬
‫‪ :    .٧٩‬ﻟﻤﺤﻤﻮﺩ ﻋﻠﻲ ﻋﺎﻣﺮ‪ .‬ﺩﺍﺭ‪ :‬ﺍﻟﺮﺣﺎﺏ ﻁﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ ﺩﻣﺸﻖ ‪.٢٠٠١‬‬
‫‪  .٨٠‬ﻷﺑﻲ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺑﺴﺎﻡ ﺍﻟﺸﻨﺘﺮﻳﻨﻲ ﺍﻟﻤﺘﻮﻓﻰ‬

‫‪٣٩٣‬‬
 ‫ﺳﻨﺔ ‪٥٤٢‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺑﻴﺮﻭﺕ ﺳﻨﺔ ‪١٤١٧‬ﻫـ ‪١٩٩٧‬ﻡ ﺗﺤﻘﻴﻖ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ‪.‬‬
‫‪  .٨١‬ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﺍﻓﻲ ‪ ،‬ﺗﺤﻘﻴﻖ ﷴ ﺣﺠﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺑﻴﺮﻭﺕ ﻋﺎﻡ‬
‫‪.١٩٩٤‬‬
‫‪ : .٨٢‬ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ : .٨٣‬ﻟﻶﻟﻮﺳﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :    .٨٤‬ﻟﻠﻨﻮﻭﻱ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﺑﻴﺮﻭﺕ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٥‬ﻫـ ‪.‬‬
‫‪:  .٨٥‬ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ‪ .‬ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﻧﻤﻠﺔ ‪.‬‬
‫ﺩﺍﺭ ﺍﻟﻌﺼﻤﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪.١٩٩٨‬‬
‫‪   .٨٦‬ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ﺍﻟﺤﻨﺒﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﷴ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻟﺮﻳﺎﺽ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ١٣٩٩‬ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻌﻴﺪ ‪.‬‬
‫‪ :      .٨٧‬ﻟﺼﺎﻟﺢ ﺑﻦ ﷴ ﺑﻦ ﻋﺒﺪ ﷲ‬
‫ﺍﻟﺨﻄﻴﺐ ﺍﻟﺘﻤﺮﺗﺎﺷﻲ ﺍﻟﻐﺰﻱ‪) ،‬ﻣﺨﻄﻮﻁ( ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ﺑﺮﻗﻢ )‬
‫‪.(٥١٩٣‬‬
‫‪  ‬ﻟﻤﺤﻤﺪ ﺧﻠﻴﻞ ﺍﻟﻤﺮﺍﺩﻱ ﺗﺤﻘﻴﻖ ‪ :‬ﺃﻛﺮﻡ‬
‫ﺣﺴﻦ ﺍﻟﻌﻠﺒﻲ ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻋﺎﻡ ‪ .٢٠٠١‬‬
‫‪  .٨٩‬ﻟﻺﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻲ ﻋﺒﺪ ﷲ ﷴ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﻨﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬
‫‪٢٧٥‬ﻫـ ﻁﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﺗﺮﻗﻴﻢ ﷴ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ‪.‬‬
‫‪ : .٩٠‬ﻟﻺﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻲ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳﻨﺔ ‪٢٧٥‬ﻫـ ﺗﺤﻘﻴﻖ ﻭﺗﺮﻗﻴﻢ ﷴ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ‪.‬‬
‫‪ :  .٩١‬ﻟﻺﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻲ ﻋﻴﺴﻰ ﷴ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٢٧٩‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺗﺮﻗﻴﻢ ﺃﺣﻤﺪ ﺷﺎﻛﺮ ‪.‬‬
‫‪ :  .٩٢‬ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪١٣٨٦‬ﻫـ ‪١٩٦٦‬ﻡ ﺗﺤﻘﻴﻖ ﺍﻟﺴﻴﺪ‬
‫ﻋﺒﺪ ﷲ ﻫﺎﺷﻢ ﻳﻤﺎﻧﻲ ﺍﻟﻤﺪﻧﻲ ‪.‬‬
‫‪ : .٩٣‬ﻟﻺﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٥٨‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺒﺎﺯ ﻓﻲ‬
‫ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ‪ ١٩٩٤ ١٤١٤‬ﺗﺤﻘﻴﻖ ﷴ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ‪.‬‬
‫‪ : .٩٤‬ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﻟﺪﻭﻝ ﺍﻟﺨﻠﻴﺞ ﺍﻟﻌﺮﺑﻲ ﺗﺮﻗﻴﻢ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ‬
‫ﻏﺪﺓ ‪.‬‬
‫‪  .٩٥‬ﻟﻠﺬﻫﺒﻲ ﻁﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪١٤١٣‬‬

‫‪٣٩٤‬‬
 ‫ﺗﺤﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﷴ ﻧﻌﻴﻢ ﺍﻟﻌﺮﻗﺴﻮﺳﻲ ‪.‬‬
‫‪:  .٩٦‬ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﻟﺤﻨﺒﻠﻲ ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻁ ﻭﻣﺤﻤﻮﺩ‬
‫ﺍﻷﺭﻧﺎﺅﻭﻁ ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﻴﺮ ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫‪: .٩٧‬ﻟﻠﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎ ‪ .‬ﺑﻘﻠﻢ ﻣﺼﻄﻔﻰ ﺃﺣﻤﺪ ﺍﻟﺰﺭﻗﺎ )ﺍﺑﻦ‬
‫ﺍﻟﻤﺆﻟﻒ( ﺑﺘﻨﺴﻴﻖ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺃﺑﻮ ﻏﺪﺓ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻄﺒﻌﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‬
‫‪١٩٨٣‬ﻡ ‪.‬‬
‫‪ )  .٩٨‬ﺃﻭ ‪ ‬‬
‫‪ ( ‬ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ : .٩٩‬ﻟﻠﺨﺮﺷﻲ ﺍﻟﻤﺎﻟﻜﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :.١٠٠‬ﻟﻠﺨﺮﺷﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪:.١٠١‬ﻟﻄﺎﺷﻜﺒﺮﻱ ﺯﺍﺩﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﻋﺎﻡ ‪.١٩٧٥‬‬

‫‪ : .١٠٢‬ﻟﻠﻘﻠﻘﺸﻨﺪﻱ ﺍﻟﻔﺰﺍﺭﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٨٢١‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‬

‫ﺩﻣﺸﻖ ‪١٩٨١‬ﻡ ﺗﺤﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺯﻛﺎﺭ ‪.‬‬
‫‪  .١٠٣‬ﻹﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺣﻤﺎﺩ ﺍﻟﺠﻮﻫﺮﻱ‪ ،‬ﺗﺤﻘﻴﻖ‬
‫ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﻋﻄﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪  .١٠٤‬ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﺍﻟﻘﺎﻫﺮﺓ ) ‪  ‬‬
‫‪ ( ‬ﺗﺮﻗﻴﻢ ﷴ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ‪.‬‬

‫‪ :.١٠٥‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻨﻴﺴﺎﺑﺮﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‬

‫ﺑﻴﺮﻭﺕ ) ﻣﻊ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ( ﺗﺮﻗﻴﻢ ﷴ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ‪.‬‬
‫‪ .١٠٦‬ﻻﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺃﻭ ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ﻷﺑﻲ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳﻨﺔ ‪٥٩٧‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪١٣٩٩‬ﻫـ ‪١٩٧٩ -‬ﻡ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺤﻘﻴﻖ ﻣﺤﻤﻮﺩ‬
‫ﻓﺎﺧﻮﺭﻱ – ﺩ‪.‬ﷴ ﺭﻭﺍﺱ ﻗﻠﻌﻪ ﺟﻲ ‪.‬‬
‫‪ .١٠٧‬ﻟﻤﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﺨﺎﻭﻱ ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪.١٠٨‬ﻟﻠﺴﻴﻮﻁﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٩١١‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‬

‫‪ ١٤٠٣‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪.‬‬
‫‪ :.١٠٩‬ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺸﻴﺮﺍﺯﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٤٧٦‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‬
‫ﺑﻴﺮﻭﺕ ﺗﺤﻘﻴﻖ ﺧﻠﻴﻞ ﺍﻟﻤﻴﺲ ‪.‬‬
‫‪ :    .١١٠‬ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬

‫‪٣٩٥‬‬
 ‫‪٧٥١‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻟﻤﺪﻧﻲ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﷴ ﺟﻤﻴﻞ ﻏﺎﺯﻱ ‪.‬‬
‫‪.١١١‬ﻟﻌﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺣﺴﻦ ﺍﻟﺠﺒﺮﺗﻲ ‪ ،‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻤﺼﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ﻋﻦ ﻁﺒﻌﺔ ﺑﻮﻻﻕ ﻋﺎﻡ ‪.١٩٩٨‬‬
‫‪ :.١١٢‬ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١١٣‬ﻷﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻴﻦ ﺑﻴﺮﻱ‬
‫ﺯﺍﺩﺓ )ﻣﺨﻄﻮﻁ( ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻷﺳﺪ ﺍﻟﻮﻁﻨﻴﺔ ﺑﺮﻗﻢ )‪.(٦٥٠٤‬‬
‫‪      .١١٤‬ﻟﻠﺸﻴﺦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﻁﺒﻌﺔ‪:‬‬
‫ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﻤﻴﻤﻨﻴﺔ ‪.‬‬
‫‪ :.١١٥‬ﻟﻠﺤﻤﻮﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ : .١١٦‬ﻻﺑﻦ ﻧﺠﻴﻢ‪ .‬ﺗﺤﻘﻴﻖ‪:‬ﻋﺜﻤﺎﻥ ﷴ ﻧﺎﻋﻮﺭﺓ ﻣﻜﺘﺒﺔ ﺍﻟﻔﺠﺮ ﻁﺒﻌﺔ‪١ :‬‬
‫ﻋﺎﻡ ‪ ٢٠٠٢‬ﻡ‪.‬‬
‫‪: .١١٧‬ﻟﺤﺎﻓﻆ ﺍﻟﺪﻳﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻜﺮﺩﺭﻱ ﻋﻠﻰ ﻫﺎﻣﺶ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪.١٩٨٠‬‬
‫‪ : .١١٨‬ﻟﻘﺎﺿﻲ ﺧﺎﻥ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻬﻨﺪﻳﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪.١٩٨٠‬‬
‫‪ :.١١٩‬ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٩٥٧‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫‪ .١٢٠‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪.‬‬
‫‪ : .١٢١‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٢٨‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ : .١٢٢‬ﻟﻠﺒﻠﺨﻲ ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎء ﺍﻟﻬﻨﺪ ﺍﻷﻋﻼﻡ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪.١٩٨٠‬‬
‫‪:  .١٢٣‬ﻷﺑﻲ ﺍﻟﻔﺘﺢ ﻅﻬﻴﺮ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻮﻟﻮﺍﺟﻲ ﺗﺤﻘﻴﻖ‬
‫ﻣﻘﺪﺍﺩ ﺑﻦ ﻣﻮﺳﻰ ﻓﺮﻳﻮﻱ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻁ‪.١‬‬
‫‪ : .١٢٤‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‪ ،‬ﺗﺤﻘﻴﻖ ﷴ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﻭﻣﺤﺐ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺨﻄﻴﺐ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ :.١٢٥‬ﻟﻤﺤﻤﺪ ﻋﻠﻴﺶ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ‬

‫‪٣٩٦‬‬
 ‫ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٢٦‬ﻟﻠﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺠﻤﻞ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٢٧‬ﻻﺑﻦ ﻣﻔﻠﺢ ﺍﻟﻤﻘﺪﺳﻲ ﺍﻟﺤﻨﺒﻠﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٧٦٣‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪   .١٢٨‬ﻷﺑﻲ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﻣﺆﺳﺴﺔ ﺍﻟﻨﺸﺮ ﺍﻻﺳﻼﻣﻲ ﺍﻟﺘﺎﺑﻌﺔ‬
‫ﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺪﺭﺳﻴﻦ ﺑﻘﻢﺳﻨﺔ ‪١٤١٢‬ﻫـ‪.‬‬
‫‪.١٢٩‬ﻟﻠﻘﺮﺍﻓﻲ ) ﺃﻭ ﺃﻧﻮﺍﺭ ﺍﻟﺒﺮﻭﻕ ﻓﻲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ ( ﻁﺒﻌﺔ‪ :‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ ﺑﻴﺮﻭﺕ‬
‫‪.‬‬
‫‪:.١٣٠‬ﻟﻠﻜﺮﺍﺑﻴﺴﻲ ﻁﺒﻌﺔ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪.‬‬

‫‪:.١٣١‬ﻟﻠﺠﺼﺎﺹ ﻁﺒﻌﺔ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪.‬‬

‫‪ :  .١٣٢‬ﺩ‪ .‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫‪.١٩٨٩‬‬
‫‪:    .١٣٣‬ﻟﻠﺸﻴﺦ ﺍﻷﻧﺼﺎﺭﻱ ﺑﻬﺎﻣﺶ ﺍﻟﻤﺴﺘﺼﻔﻰ‬
‫ﻟﻠﻐﺰﺍﻟﻲ ‪ ،‬ﻁﺒﻌﺔ ﺑﻮﻻﻕ‪.‬‬
‫‪ .١٣٤‬ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﺑﻲ ﺯﻳﺪ ﺍﻟﻘﻴﺮﻭﺍﻧﻲ‪ :‬ﻟﻠﻨﻔﺮﺍﻭﻱ ﺍﻟﻤﺎﻟﻜﻲ ﻁﺒﻌﺔ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ .١٣٥‬ﻟﻠﻔﻴﺮﻭﺯ ﺁﺑﺎﺩﻱ ﻁﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :.١٣٦‬ﻟﻺﻣﺎﻡ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ‬

‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‪.‬‬
‫‪:.١٣٧‬ﻟﻌﻠﻲ ﺃﺣﻤﺪ ﺍﻟﻨﺪﻭﻱ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ‪.٢٠٠٠‬‬

‫‪ :.١٣٨‬ﻻﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ :.١٣٩‬ﻟﻠﺠﺎﺣﻆ ‪ ،‬ﺗﺤﻘﻴﻖ ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﷴ ﻫﺎﺭﻭﻥ ﺩﺍﺭ ﺍﻟﺠﻴﻞ ﺑﻴﺮﻭﺕ‬

‫ﻋﺎﻡ ‪.١٩٩٦‬‬
‫‪ :    .١٤٠‬ﻟﻠﺒﻬﻮﺗﻲ ﺍﻟﺤﻨﺒﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٤١‬ﻟﻠﺒﺨﺎﺭﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ ‪.‬‬

‫‪٣٩٧‬‬
‫‪ : .١٤٢‬ﻟﺤﺎﺟﻲ ﺧﻠﻴﻔﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪١٤١٣‬ﻫـ‬
‫‪١٩٩٢‬ﻡ ‪.‬‬
‫‪ :.١٤٣‬ﻷﺑﻲ ﺍﻟﺒﻘﺎء ﺍﻟﻜﻮﻓﻲ ﻓﻬﺮﺳﺔ ﺩ‪ .‬ﻋﺪﻧﺎﻥ ﺩﺭﻭﻳﺶ ﻭﷴ ﺍﻟﻤﺼﺮﻱ ﻁﺒﻌﺔ‪:‬‬
‫ﻣﺼﺮ‪.‬‬
‫‪:.١٤٤‬ﻻﺑﻦ ﻣﻨﻈﻮﺭ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﻟﻰ ‪.‬‬

‫‪ :.١٤٥‬ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻴﺮﺍﺯﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ﻋﺎﻡ‬
‫‪.١٩٨٥‬‬
‫‪ .١٤٦‬ﻟﻠﺴﺮﺧﺴﻲ ﺍﻟﺤﻨﻔﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :     .١٤٧‬ﻟﻤﺤﻤﺪ ﺷﻴﺨﻲ ﺯﺍﺩﻩ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪:.١٤٨‬ﻟﻠﺒﻐﺪﺍﺩﻱ ﺍﻟﺤﻨﻔﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫‪ :.١٤٩‬ﻟﻠﻨﻮﻭﻱ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﻤﻨﻴﺮﻳﺔ ‪.‬‬

‫‪ .١٥٠‬ﻟﻠﺮﺍﺯﻱ ﻁﺒﻌﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﷴ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺮﻳﺎﺽ ﺍﻟﻄﺒﻌﺔ‬

‫ﺍﻷﻭﻟﻰ ‪١٤٠٠‬ﻫـ ﺗﺤﻘﻴﻖ ﻁﻪ ﺟﺎﺑﺮ ﻓﻴﺎﺽ ﺍﻟﻌﻠﻮﺍﻧﻲ ‪.‬‬
‫‪ :.١٥١‬ﻻﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ : .١٥٢‬ﻟﻠﺮﺍﺯﻱ ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ﺑﻴﺮﻭﺕ ‪١٤١٥‬ﻫـ ‪١٩٩٥‬ﻡ ﺗﺤﻘﻴﻖ‬

‫ﻣﺤﻤﻮﺩ ﺧﺎﻁﺮ ‪.‬‬
‫‪ :.١٥٣‬ﻟﻠﺘﻔﺘﺎﺯﺍﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻗﻢ ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻄﺒﻌﺔ ﻗﺪﺱ ‪/‬‬
‫ﻗﻢ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪١٤١١‬ﻫـ‪.‬‬
‫‪ :.١٥٤‬ﻟﻌﻠﻲ ﻋﺒﺪ‬
‫ﺍﻟﻤﻨﻌﻢ ﺷﻌﻴﺐ‪ .‬ﺩﺍﺭ ﺍﺑﻦ ﺯﻳﺪﻭﻥ ﻟﻠﻄﺒﺎﻋﺔ ﺑﻴﺮﻭﺕ ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫‪:.١٥٥‬‬
‫ﻟﺮﺟﺐ ﺣﺮﺍﺯ‪ .‬ﻣﻄﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺎﻫﺮﺓ ‪.‬‬
‫‪ :.١٥٦‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :.١٥٧‬ﻟﻠﻌﻤﺮﻱ‪ :‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ‪ .‬ﺗﺤﻘﻴﻖ‬

‫ﺍﻟﻤﺮﻛﺰ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺒﺤﻮﺙ ﺑﻴﺮﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪.‬‬
‫‪ :.١٥٨‬ﻟﻠﻐﺰﺍﻟﻲ‪ ،‬ﺗﺤﻘﻴﻖ ﷴ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺸﺎﻓﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬

‫‪٣٩٨‬‬
‫‪ :.١٥٩‬ﻟﻸﺑﺸﻴﻬﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٦‬ﻫـ ‪١٩٨٦ -‬ﻡ ﺗﺤﻘﻴﻖ ﻣﻔﻴﺪ ﷴ ﻗﻤﻴﺤﺔ ‪.‬‬
‫‪ :.١٦٠‬ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﷴ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٢٤١‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﺑﻲ ﻭﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ﺳﻨﺔ ﺍﻟﻄﺒﻊ ‪١٩٩١‬ﻡ ‪.‬‬
‫‪ .١٦١‬ﻟﻌﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺭﺍﻓﻖ ‪.‬ﻁﺒﻌﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‬
‫‪.٢٠٠٢‬‬
‫‪ :     .١٦٢‬ﻟﻠﻔﻴﻮﻣﻲ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ :.١٦٣‬ﻻﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :     .١٦٤‬ﻟﻠﺮﺣﻴﺒﺎﻧﻲ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬

‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٦٥‬ﻷﺑﻲ ﺍﻟﻔﺘﺢ ﺍﻟﺒﻌﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﺑﻴﺮﻭﺕ‬
‫‪١٤٠١‬ﻫـ ‪١٩٨١ -‬ﻡ ﺗﺤﻘﻴﻖ ﷴ ﺑﺸﻴﺮ ﺍﻹﺩﻟﺒﻲ ‪.‬‬
‫‪ :.١٦٦‬ﻟﻌﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻐﺮﺑﺎء ﺍﻷﺛﺮﻳﺔ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ١٤١٨‬ﺗﺤﻘﻴﻖ ﺻﻼﺡ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﻤﺼﺮﺍﺗﻲ ‪.‬‬
‫‪ :  .١٦٧‬ﻟﻠﻄﺒﺮﺍﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪٣٦٠‬ﻫـ ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻤﻮﺻﻞ ﺍﻟﻌﺮﺍﻕ ﻁﺒﻊ ﺳﻨﺔ ‪١٤٠٤‬ﻫـ ‪١٩٨٣‬ﻡ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺤﻘﻴﻖ ﺣﻤﺪﻱ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻤﺠﻴﺪ ﺍﻟﺴﻠﻔﻲ‪.‬‬
‫‪ : .١٦٨‬ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﻤﺜﻨﻰ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :  .١٦٩‬ﻟﻴﻮﺳﻒ ﺇﻟﻴﺎﻥ ﺳﺮﻛﻴﺲ ﻁﺒﻌﺔ‪ :‬ﺑﻬﻤﻦ ﻗﻢ ‪١٤١٠‬‬
‫ﻁﺒﻌﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺁﻳﺔ ﷲ ﺍﻟﻌﻈﻤﻰ ﺍﻟﻤﺮﻋﺸﻲ ﺍﻟﻨﺠﻔﻲ ‪.‬‬
‫‪:.١٧٠‬ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ‪.‬‬

‫‪        .١٧١‬‬

‫‪:‬ﻟﻠﻮﻧﺸﺮﻳﺴﻲ‪ .‬ﺩﺍﺭ ﺍﻟﻌﺮﺏ ﺍﻹﺳﻼﻣﻲ ﺑﻴﺮﻭﺕ ﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﺑﺈﺷﺮﺍﻑ ﺩ‪ .‬ﷴ ﺻﺒﺤﻲ‪.‬‬

‫‪ :.١٧٢‬ﻟﻠﻤﻄﺮﺯﻱ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ ‪.‬‬

‫‪ :.١٧٣‬ﻟﺠﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺗﺤﻘﻴﻖ ‪ :‬ﺩ‪ .‬ﻣﺎﺯﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻭ‬

‫ﷴ ﻋﻠﻲ ﺣﻤﺪ ﷲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺴﺎﺩﺳﺔ ﻋﺎﻡ ‪.١٩٨٥‬‬

‫‪٣٩٩‬‬
‫‪ :.١٧٤‬ﻟﻠﺸﺮﺑﻴﻨﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٧٥‬ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻤﻘﺪﺳﻲ ﺍﻟﺤﻨﺒﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ :       .١٧٦‬ﻻﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ‪،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻴﺮﻭﺕ ‪.‬‬
‫‪ :.١٧٧‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻟﺒﻨﺎﻥ‪ .‬ﺩﺍﺭ‪ :‬ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ‪.‬‬

‫‪:.١٧٨‬ﻟﻠﺒﺎﺟﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ ‪.‬‬

‫‪ :.١٧٩‬ﻟﻠﺰﺭﻛﺸﻲ ﻁﺒﻌﺔ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬

‫‪ :.١٨٠‬ﻟﻠﻌﻠﻴﺶ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ‪.‬‬

‫‪:.١٨١‬ﻟﻠﺸﺎﻁﺒﻲ‪ .‬ﺗﺤﻘﻴﻖ‪ :‬ﷴ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ‪ .‬ﻣﺼﺮ‪ ،‬ﻣﻄﺒﻌﺔ ﷴ‬

‫ﻋﻠﻲ ﺻﺒﻴﺢ ‪.‬‬
‫‪ :.١٨٢‬ﻟﻠﺤﻄﺎﺏ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪ :    .١٨٣‬ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻷﺷﺒﺎﻩ‬

‫ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﷴ ﻣﻄﻴﻊ ﺍﻟﺤﺎﻓﻆ ﺩﺍﺭﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻋﺎﻡ‬
‫‪.١٩٨٣‬‬
‫‪ :     .١٨٤‬ﻟﻸﺳﻨﻮﻱ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﻁ‪ ١‬ﺗﺤﻘﻴﻖ‬
‫ﺩ‪.‬ﺷﻌﺒﺎﻥ ﷴ ﺍﺳﻤﺎﻋﻴﻞ‪.‬‬
‫‪:.١٨٥‬ﻟﻠﺮﻣﻠﻲ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﻴﺮﻭﺕ ‪.‬‬

‫‪  .١٨٦‬ﻻﺑﻦ ﺍﻷﺛﻴﺮ ﺍﻟﺠﺰﺭﻱ ﻁﺒﻌﺔ‪ :‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‬

‫ﺑﻴﺮﻭﺕ ‪١٣٩٩‬ﻫـ ﺗﺤﻘﻴﻖ ﻁﺎﻫﺮ ﺃﺣﻤﺪ ﺍﻟﺰﺍﻭﻱ ﻭﻣﺤﻤﻮﺩ ﷴ ﺍﻟﻄﻨﺎﺣﻲ ‪.‬‬
‫‪:     .١٨٧‬ﻹﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺑﻴﺮﻭﺕ ‪.‬‬
‫ﺧﻠّﻜﺎﻥ ﻁﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﺒﻨﺎﻥ ﺗﺤﻘﻴﻖ‬
‫‪   .١٨٨‬ﻻﺑﻦ ِ‬
‫ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ‪.‬‬
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