‫ﺗﻌﺪﺩ ﺍﻟﺨﻼﻓﺔ ﺝ‪٢‬‬

‫ﺣﻜﻢ ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺗﻌﺪﺩ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ) ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ (‬

‫َﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‬‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﻟﺢُﻗ‬

‫ﺑﺴﻢ ﺍ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﺤﻤﺪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ﻭﺑﻌﺪ ‪:‬‬
‫ﻓﻘﺪ ﺍﺑﺘﻠﻴﺖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﻳﺎﻡ ﺑﺎﻟﺘﺸﺘﺖ ﻭﺍﻟﺘﺸﺮﺫﻡ ﻭﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻛﺎﻓﺔ ﺍﻟﻤﺠﺎﻻﺕ‬
‫ﻭﺍﻷﺻﻌﺪﺓ ‪ ,‬ﻣﻤﺎ ﺃﺩﻯ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻮﻫﻦ ﻭﺍﻟﺘﺄﺧﺮ ‪ ,‬ﻓﺘﺴﻠﻂ ﻋﻠﻴﻬﺎ ﺍﻷﻋﺪﺍﺀ ﻭﺗﻜﺎﻟﺒﺖ ﺍﻷﻣﻢ ﻭﺗﺪﺍﻋﺖ ﻋﻠﻴﻬﺎ‬
‫ﻛﻤﺎ ﺗﺘﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﺇﻟﻰ ﻗﺼﻌﺘﻬﺎ ‪ ,‬ﻓﺼﺎﺭﺕ ﻓﻲ ﺣﺎﻝ ﻻ ﺗﺤﺴﺪ ﻋﻠﻴﻪ ‪ ,‬ﻳﻨﺪﻯ ﻟﻪ ﺍﻟﺠﺒﻴﻦ ﻭﻳﺪﻣﻲ ﻟﻪ ﺍﻟﻘﻠﺐ ‪ ,‬ﻓﺤﻖ‬
‫ﻟﻨﺎ ﺃﻥ ﻧﺘﻤﺜﻞ ﺑﻘﻮﻝ ﺍﻟﺮﻧﺪﻱ ‪:‬‬
‫ﻟﻤﺜﻞ ﻫﺬﺍ ﻳﺬﻭﺏ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻤﺪ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻘﻠﺐ ﺇﺳﻼﻡ ﻭﺇﻳﻤﺎﻥ‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺗﻔﺮﻕ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ ﺩﻭﻟﺔ ﻟﻜﻞ ﺩﻭﻟﺔ ﺣﺎﻛﻢ ﻭﺃﻣﻴﺮ ‪ ,‬ﻭﺯﺍﺩ ﺍﻟﻄﻴﻦ ﺑﻠﺔ‬
‫ﻋﻘﺪ ﺍﻟﻮﻻﺀ ﻭﺍﻟﺒﺮﺍﺀ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻤﺴﻤﻴﺎﺕ ﻭﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺤﺪﻭﺩ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﺈﻧﺎ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ﻋﻠﻰ ﻣﺎ ﻭﺻﻞ‬
‫ﺇﻟﻴﻪ ﺣﺎﻝ ﺍﻷﻣﺔ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻘﺎﻝ ﻓﻲ ﺣﻜﻢ ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺗﻔﺮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺩﻭﻝ ‪ ,‬ﺫﻛﺮﻧﺎ ﻓﻴﻪ ﺣﻜﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻋﻠﻴﻬﻢ ﺭﺿﻮﺍﻥ ﺍ ﻭﻗﺪ ﺟﻌﻠﻨﺎﻩ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ‪:‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﻓﻲ ﺣﻜﻢ ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺍﻟﺪﻭﻝ ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻭﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ ‪ :‬ﻓﻲ ﺫﻛﺮ ﺃﺩﻟﺔ ﺍﻟﻤﺎﻧﻌﻴﻦ ﻭﺃﺩﻟﺔ ﺍﻟﻤﺠﻴﺰﻳﻦ‬
‫ﻭﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻓﻲ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺍﻟﺪﻭﻝ‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ ‪:‬‬

‫ﺣﻜﻢ ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺍﻟﺪﻭﻝ ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺗﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ﻭﺍﻟﺪﻭﻝ ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻪ ﺣﺎﻟﺘﺎﻥ ‪:‬‬
‫ﺍﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ ‪:‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺪﺩ ﺗﺤﺖ ﻇﻞ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ,‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻴﻔﺔ ﻭﺍﺣﺪ‬
‫ﻟﻜﻨﻪ ﻳﻨﺼﺐ ﻋﻠﻰ ﻛﻞ ﺇﻗﻠﻴﻢ ﺣﺎﻛﻤﺎ ﻭﻳﻔﻮﺽ ﺇﻟﻴﻪ ﺷﺆﻭﻥ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﻟﻜﻦ ﺫﻟﻚ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻜﻮﻥ ﺗﺤﺖ‬
‫ﺇﻣﺮﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﻳﻌﺰﻟﻪ ﻣﺘﻰ ﺷﺎﺀ ‪ ,‬ﻓﻬﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻻ ﺧﻼﻑ ﻓﻲ ﺟﻮﺍﺯﻫﺎ ﺑﻞ ﻫﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺴﻮﻳﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻓﻲ‬
‫ﺯﻣﻦ ﺍﻟﺨﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‬
‫ﻭﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪:‬‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﺩﻭﻟﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺍﻷﺧﺮﻯ ﻭﻛﻞ ﺣﺎﻛﻢ ﻣﺴﺘﻘﻞ ﻋﻦ ﺍﻵﺧﺮ ﻭﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻟﻬﺎ ﺣﺎﻟﺘﺎﻥ ‪:‬‬
‫ﺍﻷﻭﻟﻰ ‪:‬‬
‫ﺃﻻ ﺗﺘﺒﺎﻋﺪ ﺍﻷﻗﺎﻟﻴﻢ ﻋﻦ ﻣﺮﻛﺰ ﺍﻟﺨﻼﻓﺔ ﺑﺤﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺨﻠﻴﻔﺔ ﻣﺘﺎﺑﻌﺔ ﺷﺆﻭﻥ ﺍﻷﻗﺎﻟﻴﻢ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻴﺐ ﻣﻦ‬
‫ﻳﻘﻮﻡ ﺑﺎﻷﻣﺮ ﻋﻨﻪ ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺪﺩ ﺑﻼ ﺧﻼﻑ ‪ ,‬ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﻤﺎﻭﺭﺩﻱ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺫﻟﻚ ﻟﻜﻦ ﻗﺪ‬
‫ﺧﺎﻟﻒ ﻓﻲ ﺫﻟﻚ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ﻛﻤﺎ ﺳﻴﺄﺗﻲ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ‪:‬‬
‫ﺃﻥ ﺗﺘﺒﺎﻋﺪ ﺍﻷﻗﺎﻟﻴﻢ ﺑﺤﻴﺚ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻥ ﻳﺘﺎﺑﻊ ﺷﺆﻭﻥ ﺍﻷﻗﺎﻟﻴﻢ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﻣﺮﻛﺰ ﺍﻟﺨﻼﻓﺔ ﻭﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻴﺐ ﻋﻨﻪ ﻣﻦ ﻳﻘﻴﻢ ﺑﺎﻷﻣﺮ ‪ ,‬ﻭﻫﻨﺎ ﻭﻗﻊ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪:‬‬
‫‪ -‬ﻓﺎﻟﺠﻤﺎﻫﻴﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺪﺩ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻭﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻗﻮﻝ ﻓﻲ ﻣﺬﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ‬
‫‪ -‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ﺫﻫﺒﻮﺍ ﺇﻟﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﻼ ﺣﺎﺟﺔ ﻓﺎﻟﺠﻮﺍﺯ ﻋﻨﺪﻫﻢ ﻟﻠﺤﺎﺟﺔ ﻣﻦ ﺑﺎﺏ‬
‫ﺃﻭﻟﻰ‬
‫‪ -‬ﻭﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻟﺒﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ -‬ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺪﺩ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺑﻘﺪﺭ ﺍﻟﺤﺎﺟﺔ‬
 ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ‪ ) : 136‬ﻓﺄﻣﺎ ﺇﻗﺎﻣﺔ ﺇﻣﺎﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ‬
‫ﻭﺑﻠﺪ ﻭﺍﺣﺪ ﻓﻼ ﻳﺠﻮﺯ ﺇﺟﻤﺎﻋﺎ ‪ .‬ﻓﺄﻣﺎ ﻓﻲ ﺑﻠﺪﺍﻥ ﺷﺘﻰ ﻭﺃﻣﺼﺎﺭ ﻣﺘﺒﺎﻋﺪﺓ ﻓﻘﺪ ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺷﺎﺫﺓ ﺇﻟﻰ ﺟﻮﺍﺯ ﺫﻟﻚ (‬
‫ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻓﻲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ‪ ) : 1/30‬ﻫﻞ ﻳﺠﻮﺯ ﻧﺼﺐ ﺧﻠﻴﻔﺘﻴﻦ ﻛﻼﻫﻤﺎ ﻣﺴﺘﻘﻞ ﺩﻭﻥ ﺍﻵﺧﺮ ؟‬
‫ﻓﻲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ‪:‬‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪ :‬ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺑﺠﻮﺍﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ ‪...‬‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ‪ :‬ﻗﻮﻝ ﺟﻤﺎﻫﻴﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺑﻞ ﻳﺠﺐ ﻛﻮﻧﻪ ﻭﺍﺣﺪﺍ‬
‫ﻭﺃﻥ ﻻ ﻳﺘﻮﻟﻰ ﻋﻠﻰ ﻗﻄﺮ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺇﻻ ﺃﻣﺮﺍﺅﻩ ﺍﻟﻤﻮﻟﻮﻥ ﻣﻦ ﻗﺒﻠﻪ ‪...‬‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻤﻨﻊ ﻧﺼﺐ ﺇﻣﺎﻣﻴﻦ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺒﻼﺩ ﺍﻟﻤﺘﻘﺎﺭﺑﺔ ﻭﻳﺠﻮﺯ ﻓﻲ ﺍﻷﻗﻄﺎﺭ‬
‫ﺍﻟﻤﺘﻨﺎﺋﻴﺔ ﻛﺎﻷﻧﺪﻟﺲ ﻭﺧﺮﺍﺳﺎﻥ ‪ ,‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ ‪ :‬ﻟﻜﻦ ﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻷﻗﻄﺎﺭ ﻭﺗﺒﺎﻳﻨﺖ ﻛﺎﻷﻧﺪﻟﺲ ﻭﺧﺮﺍﺳﺎﻥ ﺟﺎﺯ‬
‫ﺫﻟﻚ ‪ ...‬ﻭﻣﻤﻦ ﻗﺎﻝ ﺑﺠﻮﺍﺯ ﺫﻟﻚ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻛﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﺑﻦ ﻛﺜﻴﺮ‬
‫ﻭﺍﻟﻘﺮﻃﺒﻲ ‪ ,‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﻴﺮ ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﺣﺎﻝ ﺍﻟﺨﻠﻔﺎﺀ ﺑﻨﻲ ﺍﻟﻌﺒﺎﺱ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﻟﻔﺎﻃﻤﻴﻴﻦ ﺑﻤﺼﺮ ﻭﺍﻷﻣﻮﻳﻴﻦ‬
‫ﺑﺎﻟﻤﻐﺮﺏ ( ﺍﻩ‬

‫ﻟﻜﻦ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻵﺗﻴﺔ ﻓﺈﻧﻨﺎ ﻧﺠﺪ ﺑﻌﻀﻬﻢ ﺃﻃﻠﻖ ﺍﻟﺠﻮﺍﺯ ﻭﺑﻌﻀﻬﻢ ﺃﻃﻠﻖ ﺍﻟﻤﻨﻊ ﻭﺑﻌﻀﻬﻢ ﻗﻴﺪ ﺍﻟﺠﻮﺍﺯ‬
‫ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﻨﻴﺎﺑﺔ ﻣﻊ ﺍﻟﺘﺒﺎﻋﺪ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺧﻼﻑ ﻓﻼ ﺃﻇﻦ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺠﻤﻬﻮﺭ ﻳﻤﻨﻊ‬
‫ﻣﻦ ﺍﻟﺘﻌﺪﺩ ﻋﻨﺪ ﺍﻟﺘﺒﺎﻋﺪ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﻨﻴﺎﺑﺔ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻌﺪﻭﻱ ﻓﻲ ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺨﺮﺷﻲ ‪: 7 /144‬‬
‫) ﺃﺷﻌﺮ ﻓﺮﺽ ﺍﻟﻤﺼﻨﻒ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻟﻘﺎﺿﻲ ﺑﻤﻨﻊ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﻭﻫﻮ ﻛﺬﻟﻚ ﻭﻟﻮ ﺗﻨﺎﺀﺕ ﺍﻷﻗﻄﺎﺭ ﺟﺪﺍ‬
‫ﻹﻣﻜﺎﻥ ﺍﻟﻨﻴﺎﺑﺔ ﻭﻗﻴﻞ ﺇﻻ ﺃﻥ ﻻ ﺗﻤﻜﻦ ﺍﻟﻨﻴﺎﺑﺔ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﺍﺑﻦ ﻋﺮﻓﺔ ﻭﻧﺤﻮﻩ ﻟﻸﺻﻮﻟﻴﻴﻦ ‪ ) .‬ﺃﻗﻮﻝ ( ﻭﻻ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺤﻞ ﺧﻼﻑ ‪ (.‬ﺍﻩ‬

‫ﻭﻫﺬﺍ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ‪:‬‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺤﻨﻔﻴﺔ ‪:‬‬
‫ﻓﻲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﻧﺠﻴﻢ ‪ 4/ 111‬ﻣﻊ ﺷﺮﺡ ﺍﻟﺤﻤﻮﻱ ‪ ) :‬ﻣﻤﺎ ﺍﻓﺘﺮﻕ ﻓﻴﻪ ﺍﻹﻣﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ ﻭﺍﻟﻘﻀﺎﺀ ‪-‬‬
‫ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﺷﻴﺎ ﺑﺨﻼﻑ ﺍﻟﻘﺎﺿﻲ‬
‫‪ -‬ﻭﻻ ﻳﺠﻮﺯ ﺗﻌﺪﺩﻩ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ﻭﺟﺎﺯ ﺗﻌﺪﺩ ﺍﻟﻘﺎﺿﻲ ‪ ,‬ﻭﻟﻮ ﻓﻲ ﻣﺼﺮ ﻭﺍﺣﺪ ‪.‬‬
‫‪ -‬ﻭﻻ ﻳﻨﻌﺰﻝ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻔﺴﻖ ﺑﺨﻼﻑ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﻗﻮﻝ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺷﺮﺡ ﺍﻟﺤﻤﻮﻱ ﻋﻠﻴﻪ ﺍﻟﻤﺴﻤﻰ ﺑﻐﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ‪ ) : 4/ 111‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﻮﺻﻮﻓﻴﻦ ﻓﺎﻹﻣﺎﻡ‬
‫ﻣﻦ ﺍﻧﻌﻘﺪ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺨﻠﻖ ‪ ,‬ﻭﺍﻟﻤﺨﺎﻟﻒ ﻷﻛﺜﺮ ﺍﻟﺨﻠﻖ ﺑﺎﻍ ﻳﺠﺐ ﺭﺩﻩ ﺇﻟﻰ ﺍﻧﻘﻴﺎﺩ ﺍﻟﻤﺤﻖ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪:‬‬

‫ﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ‪ ) : 4/134‬ﺗﻨﺒﻴﻪ ( ﺃﺷﻌﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻟﻘﺎﺿﻲ ﺑﻤﻨﻊ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ‬
‫ﺍﻷﻋﻈﻢ ﻭﻫﻮ ﻛﺬﻟﻚ ﻭﻟﻮ ﺗﺒﺎﻋﺪﺕ ﺍﻷﻗﻄﺎﺭ ﺟﺪﺍ ﻹﻣﻜﺎﻥ ﺍﻟﻨﻴﺎﺑﺔ ‪ ,‬ﻭﻗﻴﻞ ﺑﺎﻟﺠﻮﺍﺯ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻤﻜﻦ ﺍﻟﻨﻴﺎﺑﺔ ﻟﺘﺒﺎﻋﺪ‬
‫ﺍﻷﻗﻄﺎﺭ ﺟﺪﺍ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﺍﺑﻦ ﻋﺮﻓﺔ ‪ ( .‬ﺍﻩ‬
‫ﻭﻓﻲ ﺷﺮﺡ ﺍﻟﺪﺭﺩﻳﺮ ﻋﻠﻰ ﺍﻗﺮﺏ ﺍﻟﻤﺴﺎﻟﻚ ‪ ) : 4/190‬ﻭﻻ ﻳﺠﻮﺯ ﺗﻌﺪﺩ ﺍﻟﺨﻠﻴﻔﺔ ﺇﻻ ﺇﺫﺍ ﺍﺗﺴﻌﺖ ﻭﺑﻌﺪﺕ ﺍﻷﻗﻄﺎﺭ ( ﺍﻩ‬
‫ﻭﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻴﻪ ‪:‬ﻗﻮﻟﻪ ‪ ] :‬ﺇﻻ ﺇﺫﺍ ﺍﺗﺴﻌﺖ ﻭﺑﻌﺪﺕ ﺍﻷﻗﻄﺎﺭ [ ‪ :‬ﺃﻱ ﻛﻤﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ‪ ( .‬ﺍ ﻩ‬
‫ﻭﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻣﺎ ﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺨﺮﺷﻲ ‪ ) : 7/144‬ﺃﺷﻌﺮ ﻓﺮﺽ ﺍﻟﻤﺼﻨﻒ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻟﻘﺎﺿﻲ‬
‫ﺑﻤﻨﻊ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﻭﻫﻮ ﻛﺬﻟﻚ ﻭﻟﻮ ﺗﻨﺎﺀﺕ ﺍﻷﻗﻄﺎﺭ ﺟﺪﺍ ﻹﻣﻜﺎﻥ ﺍﻟﻨﻴﺎﺑﺔ ﻭﻗﻴﻞ ﺇﻻ ﺃﻥ ﻻ ﺗﻤﻜﻦ ﺍﻟﻨﻴﺎﺑﺔ‬
‫ﻭﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﺍﺑﻦ ﻋﺮﻓﺔ ﻭﻧﺤﻮﻩ ﻟﻸﺻﻮﻟﻴﻴﻦ ‪ ) .‬ﺃﻗﻮﻝ ( ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺤﻞ ﺧﻼﻑ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﻃﺒﻲ ‪ ) : 1/273‬ﻭﻫﺬﺍ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻨﻊ ﺇﻗﺎﻣﺔ ﺇﻣﺎﻣﻴﻦ ﻭﻷﻥ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻨﻔﺎﻕ‬
‫ﻭﺍﻟﻤﺨﺎﻟﻔﺔ ﻭﺍﻟﺸﻘﺎﻕ ﻭﺣﺪﻭﺙ ﺍﻟﻔﺘﻦ ﻭﺯﻭﺍﻝ ﺍﻟﻨﻌﻢ ﻟﻜﻦ ﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻷﻗﻄﺎﺭ ﻭﺗﺒﺎﻳﻨﺖ ﻛﺎﻷﻧﺪﻟﺲ ﻭﺧﺮﺍﺳﺎﻥ ﺟﺎﺯ‬
‫ﺫﻟﻚ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺹ‪ ) : 9‬ﻭﺇﺫﺍ ﻋﻘﺪﺕ ﺍﻹﻣﺎﻣﺔ ﻹﻣﺎﻣﻴﻦ ﻓﻲ ﺑﻠﺪﻳﻦ ﻟﻢ ﺗﻨﻌﻘﺪ ﺇﻣﺎﻣﺘﻬﻤﺎ ‪ ,‬ﻷﻧﻪ‬
‫ﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺹ‪ ) : 9‬ﻭﺇﺫﺍ ﻋﻘﺪﺕ ﺍﻹﻣﺎﻣﺔ ﻹﻣﺎﻣﻴﻦ ﻓﻲ ﺑﻠﺪﻳﻦ ﻟﻢ ﺗﻨﻌﻘﺪ ﺇﻣﺎﻣﺘﻬﻤﺎ ‪ ,‬ﻷﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﻣﺔ ﺇﻣﺎﻣﺎﻥ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﻥ ﺷﺬ ﻗﻮﻡ ﻓﺠﻮﺯﻭﻩ ‪ ( .‬ﺍﻩ‬
‫ﻭﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻗﻮﻟﻪ ﻓﻲ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ‪ ) : 136‬ﻓﺄﻣﺎ ﺇﻗﺎﻣﺔ ﺇﻣﺎﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ‪ ,‬ﻭﺑﻠﺪ ﻭﺍﺣﺪ‬
‫ﻓﻼ ﻳﺠﻮﺯ ﺇﺟﻤﺎﻋﺎ ‪ .‬ﻓﺄﻣﺎ ﻓﻲ ﺑﻠﺪﺍﻥ ﺷﺘﻰ ﻭﺃﻣﺼﺎﺭ ﻣﺘﺒﺎﻋﺪﺓ ﻓﻘﺪ ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺷﺎﺫﺓ ﺇﻟﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ( ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ‪ ) : 9/78‬ﻓﺮﻉ ( ﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻻﺛﻨﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺛﻢ ﺇﻥ ﺗﺮﺗﺒﺎ ﻳﻘﻴﻨﺎ‬
‫ﺗﻌﻴﻦ ﺍﻷﻭﻝ ﻭﺇﻻ ﺑﻄﻼ ‪ ( ...‬ﺍﻩ‬
‫ﻭﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﻌﺒﺎﺩﻱ ﻋﻠﻴﻪ ‪ ) ) :‬ﻗﻮﻟﻪ ‪ :‬ﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻻﺛﻨﻴﻦ ﺇﻟﺦ ( ﺃﻱ ﻓﺄﻛﺜﺮ ﻭﻟﻮ ﺑﺄﻗﺎﻟﻴﻢ ﻭﻟﻮ ﺗﺒﺎﻋﺪﺕ ‪ .‬ﻣﻐﻨﻲ‬
‫ﻭﺭﻭﺽ ﻣﻊ ﺷﺮﺣﻪ ( ﺍﻩ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺮﺑﻴﻨﻲ ﻓﻲ ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ) : 5/425‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻹﻣﺎﻣﻴﻦ ﻓﺄﻛﺜﺮ ﻭﻟﻮ ﺑﺄﻗﺎﻟﻴﻢ ﻭﻟﻮ ﺗﺒﺎﻋﺪﺕ ﻟﻤﺎ‬
‫ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﺧﺘﻼﻝ ﺍﻟﺮﺃﻱ ﻭﺗﻔﺮﻕ ﺍﻟﺸﻤﻞ ‪ (,‬ﺍﻩ‬
‫ﻭﻓﻲ ﻗﻮﺍﻋﺪ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ‪ ) : 1/74‬ﺇﺫﺍ ﺷﻐﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﻣﻦ ﻟﻪ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﻈﻤﻰ ‪ ,‬ﻭﺣﻀﺮ ﺍﺛﻨﺎﻥ ﻳﺼﻠﺤﺎﻥ‬
‫ﻟﻠﻮﻻﻳﺔ ‪ ,‬ﻟﻢ ﻳﺠﺰ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ‪ ,‬ﻟﻤﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺑﺎﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ‪ :‬ﻓﺘﺘﻌﻄﻞ ﺍﻟﻤﺼﺎﻟﺢ ﺑﺴﺒﺐ ﺫﻟﻚ ‪,‬‬
‫ﻷﻥ ﺃﺣﺪﻫﻤﺎ ﻳﺮﻯ ﻣﺎ ﻻ ﻳﺮﻯ ﺍﻵﺧﺮ ﻣﻦ ﺟﻠﺐ ﺍﻟﻤﺼﺎﻟﺢ ﻭﺩﺭﺀ ﺍﻟﻤﻔﺎﺳﺪ ‪ ,‬ﻓﻴﺨﺘﻞ ﺃﻣﺮ ﺍﻷﻣﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻤﺼﺎﻟﺢ‬
‫ﻭﺍﻟﻤﻔﺎﺳﺪ ‪ ,‬ﻭﺇﻧﻤﺎ ﺗﻨﺼﺐ ﺍﻟﻮﻻﺓ ﻓﻲ ﻛﻞ ﻭﻻﻳﺔ ﻋﺎﻣﺔ ﺃﻭ ﺧﺎﺻﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺠﻠﺐ ﻣﺼﺎﻟﺢ ﺍﻟﻤﻮﻟﻰ ﻋﻠﻴﻬﻢ ‪ ,‬ﻭﺑﺪﺭﺀ‬
‫ﺍﻟﻤﻔﺎﺳﺪ ﻋﻨﻪ ‪ ,‬ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﻣﻮﺳﻰ ﻷﺧﻴﻪ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ } :‬ﺍﺧﻠﻔﻨﻲ ﻓﻲ ﻗﻮﻣﻲ ﻭﺃﺻﻠﺢ ﻭﻻ ﺗﺘﺒﻊ ﺳﺒﻴﻞ‬
‫ﺍﻟﻤﻔﺴﺪﻳﻦ { ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ‪ ) : 4/ 111‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻹﻣﺎﻣﻴﻦ ( ﻓﺄﻛﺜﺮ ‪ ,‬ﻭﻟﻮ ﺑﺄﻗﺎﻟﻴﻢ ) ﻭﻟﻮ ﺗﺒﺎﻋﺪﺕ ﺍﻷﻗﺎﻟﻴﻢ ( ﻟﻤﺎ‬
‫ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺮﺃﻱ ‪ ,‬ﻭﺗﻔﺮﻕ ﺍﻟﺸﻤﻞ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ ‪:‬‬

‫ﻓﻲ ﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ‪ ) : 3/263‬ﻭﻳﺘﺠﻪ ( ﺃﻧﻪ ) ﻻ ﻳﺠﻮﺯ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ( ﻟﻤﺎ ﻗﺪ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻓﺮ‬
‫ﺍﻟﻤﻔﻀﻲ ﺇﻟﻰ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺸﻘﺎﻕ ﻭﻭﻗﻮﻉ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺑﻌﺾ ﺍﻷﻃﺮﺍﻑ ‪ ,‬ﻭﻫﻮ ﻣﻨﺎﻑ ﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﺤﺎﻝ ‪ ,‬ﻳﺆﻳﺪ ﻫﺬﺍ‬
‫ﻗﻮﻟﻬﻢ ‪ " :‬ﻭﺇﻥ ﺗﻨﺎﺯﻉ ﻓﻲ ﺍﻹﻣﺎﻣﺔ ﻛﻔﺆﺍﻥ ﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ ﺇﺫ ﻟﻮ ﺟﺎﺯ ﺍﻟﺘﻌﺪﺩ ﻟﻤﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻰ ﺍﻟﻘﺮﻋﺔ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺩﻗﺎﺋﻖ ﺃﻭﻟﻰ ﺍﻟﻨﻬﻰ ‪ ) ) : 3/389‬ﻭ ( ﺇﻥ ﺑﻮﻳﻌﺎ ) ﻣﻌﺎ ﺃﻭ ﺟﻬﻞ ﺍﻟﺴﺎﺑﻖ ( ﻣﻨﻬﻤﺎ ) ﺑﻄﻞ ﺍﻟﻌﻘﺪ ( ﻻﻣﺘﻨﺎﻉ ﺗﻌﺪﺩ‬
‫ﺍﻹﻣﺎﻡ ﻭﻋﺪﻡ ﺍﻟﻤﺮﺟﺢ ﻷﺣﺪﻫﻤﺎ ( ﺍﻩ‬
‫ﻭﻓﻲ ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ‪ ) : 2/252‬ﻗﺎﻝ ﺃﺣﻤﺪ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻟﻌﻄﺎﺭ ‪ :‬ﻭﻣﻦ ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻴﻒ ﺣﺘﻰ ﺻﺎﺭ ﺧﻠﻴﻔﺔ‬
‫ﻭﺳﻤﻲ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻼ ﻳﺤﻞ ﻷﺣﺪ ﻳﺆﻣﻦ ﺑﺎ ﺃﻥ ﻳﺒﻴﺖ ﻭﻻ ﻳﺮﺍﻩ ﺇﻣﺎﻣﺎ ﺑﺮﺍ ﻛﺎﻥ ﺃﻭ ﻓﺎﺟﺮﺍ‬
‫ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻐﺎﻳﺔ ﻭﻳﺘﺠﻪ ﻻ ﻳﺠﻮﺯ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ﻭﺃﻧﻪ ﻟﻮ ﺗﻐﻠﺐ ﻛﻞ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﻛﺰﻣﺎﻧﻨﺎ ﻓﺤﻜﻤﺔ ﻛﺎﻹﻣﺎﻡ !!! (‬
‫ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺰﻳﺪﻳﺔ‬

‫ﻣﺬﻫﺐ ﺍﻟﺰﻳﺪﻳﺔ ﻓﻲ ﺫﻟﻚ ﻛﺎﻟﺠﻤﻬﻮﺭ ‪ ,‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ﺑﻘﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻓﻔﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪ ) : 1/93‬ﻭﺃﻛﺜﺮ‬
‫ﺍﻟﺰﻳﺪﻳﺔ ‪ :‬ﻻ ﻳﺼﺢ ﺇﻣﺎﻣﺎﻥ ﻓﻲ ﺯﻣﺎﻥ ‪ .‬ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ‪ :‬ﻳﺼﺢ ‪ .‬ﻟﻨﺎ ‪ :‬ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻗﻮﻝ ﺍﻷﻧﺼﺎﺭ‬
‫" ﻣﻨﺎ ﺃﻣﻴﺮ ﻭﻣﻨﻜﻢ ﺃﻣﻴﺮ " ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ﺃﻳﻀﺎ ‪ ) : 6/384‬ﻣﺴﺄﻟﺔ ‪ :‬ﻭﻻ ﻳﺼﺢ ﺇﻣﺎﻣﺎﻥ ﻟﻺﺟﻤﺎﻉ ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ ﺣﻴﻦ ﻗﺎﻝ ] ﻋﻤﺮ [ ‪" :‬‬
‫ﺳﻴﻔﺎﻥ ﻓﻲ ﻏﻤﺪ ﺇﺫﻥ ﻻ ﻳﺼﻠﺤﺎﻥ " ( ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ ﺍﻟﻤﺬﻫﺐ ‪ ) : 4/411‬ﻭﻻ ﻳﺼﺢ ( ﺃﻥ ﻳﻘﻮﻡ ﺑﻬﺎ ) ﺇﻣﺎﻣﺎﻥ ( ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻟﺪﻳﺎﺭ ﺑﻞ‬
‫ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺘﺄﺧﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻤﺘﻘﺪﻡ ﻭﺇﻥ ﻛﺎﻥ ﺃﻓﻀﻞ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻝ ﻛﺎﻣﻞ ﺍﻟﺸﺮﻭﻁ ‪ ( .‬ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﻳﺔ‬

‫ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﺫﻟﻚ ﻛﺮﺃﻱ ﺍﻟﺠﻤﻬﻮﺭ ﻓﻔﻲ ﺍﻟﻤﺤﻠﻰ ‪ ) : 1/66‬ﻣﺴﺄﻟﺔ ‪ :‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﻣﺮ ﻟﻐﻴﺮ ﺑﺎﻟﻎ ﻭﻻ‬
‫ﻟﻤﺠﻨﻮﻥ ﻭﻻ ﺍﻣﺮﺃﺓ ‪ ,‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ﻓﻘﻂ ( ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﻤﺤﻠﻰ ﺃﻳﻀﺎ ‪ ) : 8/422‬ﻣﺴﺄﻟﺔ ‪ :‬ﻭﻻ ﻳﺤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ‪ ,‬ﻭﺍﻷﻣﺮ ﻟﻸﻭﻝ ﺑﻴﻌﺔ ( ﺍﻩ‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
 ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻷﺩﻟﺔ ‪:‬‬
‫ﺃﻭﻻ ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻤﺎﻧﻌﻴﻦ ‪:‬‬

‫‪-1‬ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪:‬‬

‫ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﻣﺸﻬﻮﺭﺓ ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻓﻲ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﺍ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻨﺎﺯﻉ ‪ ,‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻸﻣﺔ ﺇﻣﺎﻣﺎﻥ ﻓﻘﺪ ﺣﺼﻞ ﺍﻟﺘﻔﺮﻕ ﺍﻟﻤﺤﺮﻡ ﻭﻭﺟﺪ ﺍﻟﺘﻨﺎﺯﻉ‬
‫‪-2‬ﺣﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ ﺭﺿﻲ ﺍ ﻋﻨﻪ ‪:‬‬
‫‪ :‬ﺇﺫﺍ ﺑﻮﻳﻊ‬ ‫ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪) : 3/1480‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍ‬
‫ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ( ﺍﻩ‬
‫ﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ‪ ) : 136‬ﻭﺫﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﺇﻟﻰ ﺃﻥ ﺇﻗﺎﻣﺔ ﺇﻣﺎﻣﻴﻦ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ‬
‫ﻻ ﻳﺠﻮﺯ ﺷﺮﻋﺎ ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ } :‬ﺇﺫﺍ ﺑﻮﻳﻊ ﺃﻣﻴﺮﺍﻥ ﻓﺎﻗﺘﻠﻮﺍ ﺃﺣﺪﻫﻤﺎ { ‪ ( .‬ﺍﻩ‬
‫‪-3‬ﺣﺪﻳﺚ ﻋﺒﺪ ﺍ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍ ﻋﻨﻬﻤﺎ ‪:‬‬
‫ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ) : 3/1472‬ﻣﻦ ﺑﺎﻳﻊ ﺇﻣﺎﻣﺎ ﻓﺄﻋﻄﺎﻩ ﺻﻔﻘﺔ ﻳﺪﻩ ﻭﺛﻤﺮﺓ ﻗﻠﺒﻪ ﻓﻠﻴﻄﻌﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﻓﺈﻥ ﺟﺎﺀ‬
‫ﺁﺧﺮ ﻳﻨﺎﺯﻋﻪ ﻓﺎﺿﺮﺑﻮﺍ ﻋﻨﻖ ﺍﻵﺧﺮ ( ﺍﻩ‬
‫‪-4‬ﺣﺪﻳﺚ ﻋﺮﻓﺠﺔ ﺭﺿﻲ ﺍ ﻋﻨﻪ ‪:‬‬
‫ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺃﺗﺎﻛﻢ‬ ‫ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ) : 3/1480‬ﻋﻦ ﻋﺮﻓﺠﺔ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍ‬
‫ﻭﺃﻣﺮﻛﻢ ﺟﻤﻴﻊ ﻋﻠﻰ ﺭﺟﻞ ﻭﺍﺣﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﻖ ﻋﺼﺎﻛﻢ ﺃﻭ ﻳﻔﺮﻕ ﺟﻤﺎﻋﺘﻜﻢ ﻓﺎﻗﺘﻠﻮﻩ ( ﺍﻩ‬
‫ﻭﻓﻲ ﻟﻔﻆ ﻋﻨﺪ ﻣﺴﻠﻢ ‪ ) : 3/1479‬ﺇﻧﻪ ﺳﺘﻜﻮﻥ ﻫﻨﺎﺕ ﻭﻫﻨﺎﺕ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺮﻕ ﺃﻣﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻫﻲ ﺟﻤﻴﻊ‬
‫ﻓﺎﺿﺮﺑﻮﻩ ﺑﺎﻟﺴﻴﻒ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ( ﺍﻩ‬

‫‪-5‬ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍ ﻋﻨﻪ ‪:‬‬

‫ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ 3/1273‬ﻭﻣﺴﻠﻢ ‪ ) : 2/1471‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﻗﺎﻝ ﻛﺎﻧﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺗﺴﻮﺳﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻤﺎ ﻫﻠﻚ ﻧﺒﻲ ﺧﻠﻔﻪ ﻧﺒﻲ ﻭﺇﻧﻪ ﻻ ﻧﺒﻲ ﺑﻌﺪﻱ ﻭﺳﻴﻜﻮﻥ ﺧﻠﻔﺎﺀ ﻓﻴﻜﺜﺮﻭﻥ ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﺗﺄﻣﺮﻧﺎ ﻗﺎﻝ‬
‫ﻓﻮﺍ ﺑﺒﻴﻌﺔ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ ﺃﻋﻄﻮﻫﻢ ﺣﻘﻬﻢ ﻓﺈﻥ ﺍ ﺳﺎﺋﻠﻬﻢ ﻋﻤﺎ ﺍﺳﺘﺮﻋﺎﻫﻢ ( ﺍﻩ‬
‫‪ ...‬ﻭﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪ ) : 12/242‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻌﺠﺰﺓ ﻇﺎﻫﺮﺓ ﻟﺮﺳﻮﻝ ﺍ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻘﺪ ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ﺳﻮﺍﺀ ﺍﺗﺴﻌﺖ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻡ ﻻ ﻭﻗﺎﻝ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻓﻲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻹﺭﺷﺎﺩ ‪ :‬ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ‪ :‬ﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﺷﺨﺼﻴﻦ ‪ ,‬ﻗﺎﻝ ‪ :‬ﻭﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻋﻘﺪﻫﺎ ﻻﺛﻨﻴﻦ ﻓﻲ ﺻﻘﻊ‬
‫ﻭﺍﺣﺪ ﻭﻫﺬﺍ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ‪ ,‬ﻗﺎﻝ ‪ :‬ﻓﺈﻥ ﺑﻌﺪ ﻣﺎ ﺑﻴﻦ ﺍﻹﻣﺎﻣﻴﻦ ﻭﺗﺨﻠﻠﺖ ﺑﻴﻨﻬﻤﺎ ﺷﺴﻮﻉ ﻓﻠﻼﺣﺘﻤﺎﻝ ﻓﻴﻪ ﻣﺠﺎﻝ ‪ ,‬ﻗﺎﻝ ‪:‬‬
‫ﻭﻫﻮ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ‬
‫ﻭﺣﻜﻰ ﺍﻟﻤﺎﺯﺭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻭﺃﺭﺍﺩ ﺑﻪ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻭﻫﻮ ﻗﻮﻝ ﻓﺎﺳﺪ‬
‫ﻣﺨﺎﻟﻒ ﻟﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻭﻟﻈﻮﺍﻫﺮ ﺇﻃﻼﻕ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍ ﺃﻋﻠﻢ ( ﺍﻩ‬
‫‪-6‬ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﺿﻲ ﺍ ﻋﻨﻪ ‪:‬‬
‫ﻓﻲ ﻣﺴﻨﺪ ﺃﺣﻤﺪ ‪ 1/108‬ﻭﺍﻟﺤﺎﻛﻢ ‪ 3/73‬ﻭﻗﺎﻝ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪ ) :‬ﻋﻦ ﻋﻠﻰ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﻗﺎﻝ ﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍ ﻣﻦ ﻳﺆﻣﺮ ﺑﻌﺪﻙ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺗﺆﻣﺮﻭﺍ ﺃﺑﺎ ﺑﻜﺮ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﺗﺠﺪﻭﻩ ﺃﻣﻴﻨﺎ ﺯﺍﻫﺪﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺭﺍﻏﺒﺎ ﻓﻲ ﺍﻵﺧﺮﺓ ‪,‬‬
‫ﻭﺍﻥ ﺗﺆﻣﺮﻭﺍ ﻋﻤﺮ ﺭﺿﻲ ﺍ ﻋﻨﻪ ﺗﺠﺪﻭﻩ ﻗﻮﻳﺎ ﺃﻣﻴﻨﺎ ﻻ ﻳﺨﺎﻑ ﻓﻲ ﺍ ﻟﻮﻣﻪ ﻻﺋﻢ ‪ ,‬ﻭﺍﻥ ﺗﺆﻣﺮﻭﺍ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍ‬
‫ﻋﻨﻪ ﻭﻻ ﺃﺭﺍﻛﻢ ﻓﺎﻋﻠﻴﻦ ﺗﺠﺪﻭﻩ ﻫﺎﺩﻳﺎ ﻣﻬﺪﻳﺎ ﻳﺄﺧﺬ ﺑﻜﻢ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ ( ﺍﻩ‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﺷﺎﻫﺪ ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ‪3/74‬‬
‫ﻗﺎﻝ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ‪ 136‬ﻓﻲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ) :‬ﻓﺒﻴﻦ ﺑﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥ‬
‫ﺇﻗﺎﻣﺔ ﺟﻤﻴﻌﻬﻢ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ﻻ ﻳﺼﺢ ‪ ,‬ﻭﻟﻮ ﺻﺢ ﻷﺷﺎﺭ ﺇﻟﻴﻪ ‪ ,‬ﻭﻟﻨﺒﻪ ﻋﻠﻴﻪ ‪ (.‬ﺍﻩ‬
‫‪-7‬ﻗﺼﺔ ﺳﻘﻴﻔﺔ ﺑﻨﻲ ﺳﺎﻋﺪﺓ ‪:‬‬
‫ﺣﻴﺚ ﻗﺎﻝ ﺍﻷﻧﺼﺎﺭ ‪ :‬ﻣﻨﺎ ﺃﻣﻴﺮ ﻭﻣﻨﻜﻢ ﺃﻣﻴﺮ ﻓﺮﻓﺾ ﻋﻤﺮ ﺫﻟﻚ ﻭﺃﻗﺮﻩ ﺍﻟﺠﻤﻴﻊ ﻓﻔﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪ ) : 1/93‬ﻟﻨﺎ ‪:‬‬
‫ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻗﻮﻝ ﺍﻷﻧﺼﺎﺭ " ﻣﻨﺎ ﺃﻣﻴﺮ ﻭﻣﻨﻜﻢ ﺃﻣﻴﺮ " ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ﺃﻳﻀﺎ ‪ ) : 6/384‬ﻣﺴﺄﻟﺔ ‪ :‬ﻭﻻ ﻳﺼﺢ ﺇﻣﺎﻣﺎﻥ ﻟﻺﺟﻤﺎﻉ ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ ﺣﻴﻦ ﻗﺎﻝ ] ﻋﻤﺮ [ "‬
‫ﺳﻴﻔﺎﻥ ﻓﻲ ﻏﻤﺪ ﺇﺫﻥ ﻻ ﻳﺼﻠﺤﺎﻥ " ( ﺍﻩ‬
 ‫ﺳﻴﻔﺎﻥ ﻓﻲ ﻏﻤﺪ ﺇﺫﻥ ﻻ ﻳﺼﻠﺤﺎﻥ " ( ﺍﻩ‬
‫‪-8‬ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻣﻔﺎﺳﺪ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺿﻌﻒ ﻭﺗﻔﺮﻕ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‬

‫ﺛﺎﻧﻴﺎ ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻤﺠﻴﺰﻳﻦ ‪:‬‬

‫‪ -1‬ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﻧﻤﺎ ﻳﻨﺼﺐ ﻟﻠﻤﺼﻠﺤﺔ ﻭﺍﻷﺻﻠﺢ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻟﺔ ﻫﻮ ﺍﻟﺘﻌﺪﺩ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﺃﻗﻮﻡ ﺑﻤﺎ ﻓﻲ ﻳﺪﻳﻪ ‪,‬‬
‫ﻭﺃﺿﺒﻂ ﻟﻤﺎ ﻳﻠﻴﻪ‬
‫‪-2‬ﺃﻧﻪ ﺟﺎﺯ ﺃﻥ ﻳﺒﻌﺚ ﺍ ﻧﺒﻴﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﻟﻢ ﻳﺆﺩ ﺫﻟﻚ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﺍﻟﻨﺒﻮﺓ ﻓﺎﻹﻣﺎﻣﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ‬
‫‪-3‬ﺃﻥ ﻋﻠﻴﺎ ﻭﻣﻌﺎﻭﻳﺔ ﻛﺎﻧﺎ ﺇﻣﺎﻣﻴﻦ ﻭﺍﺟﺒﻲ ﺍﻟﻄﺎﻋﺔ ﻛﻼﻫﻤﺎ ﻋﻠﻰ ﻣﻦ ﻣﻌﻪ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺎﻭﺭﺩﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ )ﺹ‪ 136‬ﻭﻫﻮ ﻳﺬﻛﺮ ﺍﺳﺘﻼﻝ ﻣﻦ ﺃﺟﺎﺯ ‪ ) :‬ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ‬
‫ﺷﺎﺫﺓ ﺇﻟﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ‪:‬‬
‫‪ -‬ﻷﻥ ﺍﻹﻣﺎﻡ ﻣﻨﺪﻭﺏ ﻟﻠﻤﺼﺎﻟﺢ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﺛﻨﻴﻦ ﻓﻲ ﺑﻠﺪﻳﻦ ﺃﻭ ﻧﺎﺣﻴﺘﻴﻦ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻗﻮﻡ ﺑﻤﺎ ﻓﻲ ﻳﺪﻳﻪ ‪,‬‬
‫ﻭﺃﺿﺒﻂ ﻟﻤﺎ ﻳﻠﻴﻪ ‪.‬‬
‫‪ -‬ﻭﻷﻧﻪ ﻟﻤﺎ ﺟﺎﺯ ﺑﻌﺜﺔ ﻧﺒﻴﻴﻦ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ﻭﻟﻢ ﻳﺆﺩ ﺫﻟﻚ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﺍﻟﻨﺒﻮﺓ ‪ ,‬ﻛﺎﻧﺖ ﺍﻹﻣﺎﻣﺔ ﺃﻭﻟﻰ ﻭﻻ ﻳﺆﺩﻱ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﺍﻹﻣﺎﻣﺔ ‪ (.‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻓﻲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ‪ : 1/30‬ﻗﻮﻝ ﺍﻟﻜﺮﺍﻣﻴﺔ ﺑﺠﻮﺍﺯ ﺫﻟﻚ ﻣﻄﻠﻘﺎ ﻣﺤﺘﺠﻴﻦ ‪:‬‬
‫‪ -‬ﺑﺄﻥ ﻋﻠﻴﺎ ﻭﻣﻌﺎﻭﻳﺔ ﻛﺎﻧﺎ ﺇﻣﺎﻣﻴﻦ ﻭﺍﺟﺒﻲ ﺍﻟﻄﺎﻋﺔ ﻛﻼﻫﻤﺎ ﻋﻠﻰ ﻣﻦ ﻣﻌﻪ‬
‫‪ -‬ﻭﺑﺄﻥ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻟﻰ ﻛﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻗﻮﻡ ﺑﻤﺎ ﻟﺪﻳﻪ ﻭﺃﺿﺒﻂ ﻟﻤﺎ ﻳﻠﻴﻪ‬
‫‪ -‬ﻭﺑﺄﻧﻪ ﻟﻤﺎ ﺟﺎﺯ ﺑﻌﺚ ﻧﺒﻴﻴﻦ ﻓﻲ ﻋﺼﺮ ﻭﺍﺣﺪ ﻭﻟﻢ ﻳﺆﺩ ﺫﻟﻚ ﺇﻟﻰ ﺇﺑﻄﺎﻝ ﺍﻟﻨﺒﻮﺓ ﻛﺎﻧﺖ ﺍﻹﻣﺎﻣﺔ ﺃﻭﻟﻰ ( ﺍﻩ‬
‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺫﻟﻚ ﺑﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻓﻲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ‪ ) : 1/30‬ﻭﺃﺑﻄﻠﻮﺍ ﺍﺣﺘﺠﺎﺝ ﺍﻟﻜﺮﺍﻣﻴﺔ ‪:‬‬
‫‪ -‬ﺑﺄﻥ ﻣﻌﺎﻭﻳﺔ ﺃﻳﺎﻡ ﻧﺰﺍﻋﻪ ﻣﻊ ﻋﻠﻲ ﻟﻢ ﻳﺪﻉ ﺍﻹﻣﺎﻣﺔ ﻟﻨﻔﺴﻪ ﻭﺇﻧﻤﺎ ﺍﺩﻋﻰ ﻭﻻﻳﺔ ﺍﻟﺸﺎﻡ ﺑﺘﻮﻟﻴﺔ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻓﻲ ﻋﺼﺮﻫﻤﺎ ﻋﻠﻰ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ ﻻ ﻛﻞ ﻣﻨﻬﻤﺎ‬
‫‪ -‬ﻭﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻜﻮﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻗﻮﻡ ﺑﻤﺎ ﻟﺪﻳﻪ ﻭﺃﺿﺒﻂ ﻟﻤﺎ ﻳﻠﻴﻪ ﻭﺑﺠﻮﺍﺯ ﺑﻌﺚ ﻧﺒﻴﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻳﺮﺩﻩ‬
‫ﻗﻮﻟﻪ ﺻﻠﻰ ﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ‪ ,‬ﻭﻷﻥ ﻧﺼﺐ ﺧﻠﻴﻔﺘﻴﻦ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﺸﻘﺎﻕ ﻭﺣﺪﻭﺙ ﺍﻟﻔﺘﻦ ( ﺍﻩ‬
‫‪ -‬ﻭﻳﺠﺎﺏ ﺃﻳﻀﺎ ﻋﻦ ﺑﻌﺚ ﻧﺒﻴﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﺄﻥ ﺗﻌﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺘﻌﺪﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻛﺘﻌﺪﺩ ﺍﻟﺤﻜﺎﻡ ‪ ,‬ﺛﻢ ﻻ ﺑﺪ‬
‫ﻣﻦ ﻣﻌﺮﻓﺔ ﻫﻞ ﻛﺎﻥ ﻳﺤﺼﻞ ﺃﻥ ﻛﻞ ﻧﺒﻲ ﻳﺤﻜﻢ ﻣﺎ ﺗﺤﺖ ﻳﺪﻩ ﻣﺴﺘﻘﻼ ﻋﻦ ﺍﻵﺧﺮ ‪ ,‬ﺛﻢ ﻟﻮ ﻓﺮﺽ ﻓﺈﻥ ﺷﺮﻋﻨﺎ ﻧﺎﺳﺦ‬
‫ﻟﺸﺮﺡ ﻣﻦ ﻗﺒﻠﻨﺎ ﻗﺎﻝ ﺍﻟﺮﻣﻠﻲ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ‪ ) ) : 4/111‬ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻥ ﻋﻘﺪﺗﺎ ﻣﻌﺎ ﺑﻄﻠﺘﺎ ( ;‬
‫ﻷﻥ ﺃﺻﻠﻬﺎ ﺍﻟﻨﺒﻮﺓ ﻓﻜﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺴﻚ ﺑﺸﺮﻳﻌﺘﻴﻦ ﻻ ﻳﻄﺎﻉ ﺇﻣﺎﻣﺎﻥ ( ﺍﻩ‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪:‬‬

‫ﻣﺎ ﻫﻮ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﺘﻌﺪﺩ ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻓﻲ ﻋﺼﺮﻧﺎ ؟‬

‫ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻟﻌﻤﻞ ﻋﻨﺪﺋﺬ ﺃﻗﻮﺍﻝ ‪:‬‬

‫‪ -1‬ﺃﻥ ﺍﻹﻣﺎﻡ ﻫﻮ ﺍﻷﺳﺒﻖ ﻭﺍﻵﺧﺮ ﺑﺎﻏﻲ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺿﺮﺏ ﻋﻨﻖ ﺍﻵﺧﺮ ﻭﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺍﻟﺠﻤﺎﻫﻴﺮ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫‪ -2‬ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻧﻌﻘﺪﺕ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻵﺧﺮ ﺑﺎﻏﻲ‬
‫‪ -3‬ﺍﻹﻣﺎﻡ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺨﻠﻴﻔﺔ ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ ﻓﻬﻮ ﺍﻟﺒﺎﻏﻲ‬
‫‪ -4‬ﻳﻘﺮﻉ ﺑﻴﻨﻬﻢ ﻓﻤﻦ ﺧﺮﺟﺖ ﻟﻪ ﺍﻟﻘﺮﻋﺔ ﻓﻬﻮ ﺍﻹﻣﺎﻡ ﻭﺍﻵﺧﺮ ﺑﺎﻏﻲ‬
‫‪ -5‬ﻳﺪﻓﻌﻬﺎ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻦ ﻧﻔﺴﻪ ﻟﻶﺧﺮ ﺛﻢ ﻳﺨﺘﺎﺭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺷﺎﺀﻭﺍ‬
‫ﻓﻔﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺹ‪ ) : 9‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻹﻣﺎﻡ ﻣﻨﻬﻤﺎ ‪:‬‬
‫‪ -1‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻋﻘﺪﺕ ﻟﻪ ﺍﻹﻣﺎﻣﺔ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﻣﻦ ﺗﻘﺪﻣﻪ ﻷﻧﻬﻢ ﺑﻌﻘﺪﻫﺎ ﺃﺧﺺ ﻭﺑﺎﻟﻘﻴﺎﻡ‬
‫ﺑﻬﺎ ﺃﺣﻖ ﻭﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﻣﺔ ﻓﻲ ﺍﻷﻣﺼﺎﺭ ﻛﻠﻬﺎ ﺃﻥ ﻳﻔﻮﺿﻮﺍ ﻋﻘﺪﻫﺎ ﺇﻟﻴﻬﻢ ﻭﻳﺴﻠﻤﻮﻫﺎ ﻟﻤﻦ ﺑﺎﻳﻌﻮﻩ ﻟﺌﻼ ﻳﻨﺘﺸﺮ ﺍﻷﻣﺮ‬
‫ﺑﺎﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ﻭﺗﺒﺎﻳﻦ ﺍﻷﻫﻮﺍﺀ ‪.‬‬
‫‪ -2‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﺪﻓﻊ ﺍﻹﻣﺎﻣﺔ ﻋﻦ ﻧﻔﺴﻪ ﻭﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺻﺎﺣﺒﻪ ﻃﻠﺒﺎ ﻟﻠﺴﻼﻣﺔ‬
‫ﻭﺣﺴﻤﺎ ﻟﻠﻔﺘﻨﺔ ﻟﻴﺨﺘﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻘﺪ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬
‫‪ -3‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﻳﻘﺮﻉ ﺑﻴﻨﻬﻤﺎ ﺩﻓﻌﺎ ﻟﻠﺘﻨﺎﺯﻉ ﻭﻗﻄﻌﺎ ﻟﻠﺘﺨﺎﺻﻢ ﻓﺄﻳﻬﻤﺎ ﻗﺮﻉ ﻛﺎﻥ ﺑﺎﻹﻣﺎﻣﺔ ﺃﺣﻖ ‪.‬‬
 ‫‪ -3‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﻳﻘﺮﻉ ﺑﻴﻨﻬﻤﺎ ﺩﻓﻌﺎ ﻟﻠﺘﻨﺎﺯﻉ ﻭﻗﻄﻌﺎ ﻟﻠﺘﺨﺎﺻﻢ ﻓﺄﻳﻬﻤﺎ ﻗﺮﻉ ﻛﺎﻥ ﺑﺎﻹﻣﺎﻣﺔ ﺃﺣﻖ ‪.‬‬
‫‪ -4‬ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺫﻟﻚ ﻭﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺤﻘﻘﻮﻥ ‪ :‬ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻷﺳﺒﻘﻬﻤﺎ ﺑﻴﻌﺔ ﻭﻋﻘﺪﺍ ﻛﺎﻟﻮﻟﻴﻴﻦ ﻓﻲ ﻧﻜﺎﺡ‬
‫ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺯﻭﺟﺎﻫﺎ ﺑﺎﺛﻨﻴﻦ ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﻷﺳﺒﻘﻬﻤﺎ ﻋﻘﺪﺍ ‪ ( .‬ﺍﻩ‬

‫ﻭﻫﺬﻩ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ‪:‬‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺤﻨﻔﻴﺔ ‪:‬‬
‫ﻇﺎﻫﺮ ﻛﻼﻡ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻥ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻧﻌﻘﺪﺕ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻵﺧﺮ ﺑﺎﻏﻲ ﻓﻔﻲ ﺷﺮﺡ ﺍﻟﺤﻤﻮﻱ‬
‫ﻋﻠﻲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﺍﻟﻤﺴﻤﻰ ﺑﻐﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ‪ ) : 4/ 111‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﻮﺻﻮﻓﻴﻦ ﻓﺎﻹﻣﺎﻡ ﻣﻦ‬
‫ﺍﻧﻌﻘﺪ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺨﻠﻖ ‪ ,‬ﻭﺍﻟﻤﺨﺎﻟﻒ ﻷﻛﺜﺮ ﺍﻟﺨﻠﻖ ﺑﺎﻍ ﻳﺠﺐ ﺭﺩﻩ ﺇﻟﻰ ﺍﻧﻘﻴﺎﺩ ﺍﻟﻤﺤﻖ ( ﺍﻩ‬
‫ﻟﻜﻦ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﻛﻼﻡ ﺍﻟﺤﻤﻮﻱ ﺍﻟﺴﺎﺑﻖ ﺇﻧﻤﺎ ﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﻮﺻﻮﻓﻮﻥ ﺑﺸﺮﻭﻁ ﺍﻹﻣﺎﻣﺔ ﻗﺒﻞ ﺃﻥ ﺗﻌﻘﺪ‬
‫ﺍﻟﺒﻴﻌﺔ ﻷﺣﺪ ﻣﻨﻬﻢ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪:‬‬

‫ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻧﻤﺎ ﻳﺠﻴﺰﻭﻥ ﺍﻟﺘﻌﺪﺩ ﻓﻲ ﺣﺎﻟﺔ ﺗﺒﺎﻋﺪ ﺍﻷﻗﻄﺎﺭ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺤﻴﺚ ﻻ ﺗﻤﻜﻦ ﺍﻟﻨﻴﺎﺑﺔ ‪ ,‬ﻭﻋﻠﻴﻪ‬
‫ﻓﻬﻢ ﻛﺎﻟﺠﻤﻬﻮﺭ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﺈﺫﺍ ﺗﻌﺪﺩ ﺍﻹﻣﺎﻡ ﻓﺎﻟﻌﺒﺮﺓ ﺑﺎﻷﻭﻝ ﻭﺇﻣﺎﻣﺔ ﺍﻟﺜﺎﻧﻲ ﺑﺎﻃﻠﺔ ﻭﻳﺠﺐ ﻋﺰﻟﻪ ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‬
‫ﻓﻲ ﺗﻔﺴﻴﺮﻩ ‪ ) : 1/272‬ﻭﺇﺫﺍ ﺑﻮﻳﻊ ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻟﺨﻠﻴﻔﺔ ﺍﻷﻭﻝ ﻭﻗﺘﻞ ﺍﻵﺧﺮ ‪ ,‬ﻭﺃﺧﺘﻠﻒ ﻓﻲ ﻗﺘﻠﻪ ﻫﻞ ﻫﻮ‬
‫) ﺇﺫﺍ ﺑﻮﻳﻊ ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻗﺘﻠﻮﺍ‬ ‫ﻣﺤﺴﻮﺱ ﺃﻭ ﻣﻌﻨﻰ ﻓﻴﻜﻮﻥ ﻋﺰﻟﻪ ﻗﺘﻠﻪ ﻭﻣﻮﺗﻪ ﻭﺍﻷﻭﻝ ﺃﻇﻬﺮ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍ‬
‫ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪:‬‬

‫ﺍﻟﻌﺒﺮﺓ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺴﺎﺑﻖ ﻭﺇﻣﺎﻣﺔ ﺍﻟﺜﺎﻧﻲ ﺑﺎﻃﻠﺔ ﻭﻳﺠﺐ ﻋﺰﻝ ﺍﻵﺧﺮ ﻭﺗﻌﺰﻳﺮﻩ ﻭﻗﺘﻠﻪ ﻋﻨﺪﻫﻢ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺇﻣﺎﻣﺘﻪ ﻓﺈﻥ‬
‫ﺍﺗﺤﺪﺍ ﻓﻲ ﺍﻟﻮﻗﺖ ﻟﻢ ﺗﻨﻌﻘﺪ ﻷﺣﺪ ﻣﻨﻬﻤﺎ ﻭﻳﺨﺘﺎﺭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﻳﺮﻭﻧﻪ ﻭﺇﻥ ﺟﻬﻞ ﺍﻷﺳﺒﻖ ﻓﻜﺤﻢ ﺍﻟﺠﻤﻌﺔ ﻭﻟﻬﻢ ﻓﻲ‬
‫ﺫﻟﻚ ﺗﻔﺼﻴﻞ ﺳﻴﺄﺗﻲ ﺫﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍ‬
‫ﻓﻔﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻟﻠﺨﻄﺎﺑﻲ ‪ ) : 2/129‬ﻓﺎﻗﺘﻠﻮﻩ ﻳﺮﻳﺪ ﻭﺍ ﺃﻋﻠﻢ ﺍﺟﻌﻠﻮﻩ ﻛﻤﻦ ﻗﺘﻞ ﺃﻭ ﻣﺎﺕ ﺑﺄﻥ ﻻ ﺗﻘﺒﻠﻮﺍ‬
‫ﻟﻪ ﻗﻮﻻ ﻭﻻ ﺗﻘﻴﻤﻮﺍ ﻟﻪ ﺩﻋﻮﺓ ﻭﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻳﺘﺄﻭﻝ ﺣﺪﻳﺜﻪ ﺍﻟﻤﺮﻓﻮﻉ ﺃﻧﻪ ﻗﺎﻝ ﺇﺫﺍ ﺑﻮﻳﻊ ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ‬
‫ﻣﻨﻬﻤﺎ ( ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺃﻳﻀﺎ ﺹ‪: 10‬‬
‫‪ ) -‬ﻓﺈﺫﺍ ﺗﻌﻴﻦ ﺍﻟﺴﺎﺑﻖ ﻣﻨﻬﻤﺎ ﺍﺳﺘﻘﺮﺕ ﻟﻪ ﺍﻹﻣﺎﻣﺔ ﻭﻋﻠﻰ ﺍﻟﻤﺴﺒﻮﻕ ﺗﺴﻠﻴﻢ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺑﻴﻌﺘﻪ ‪ ,‬ﻭﺇﻥ‬
‫ﻋﻘﺪﺕ ﺍﻹﻣﺎﻣﺔ ﻟﻬﻤﺎ ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ ﻟﻢ ﻳﺴﺒﻖ ﺑﻬﺎ ﺃﺣﺪﻫﻤﺎ ﻓﺴﺪ ﺍﻟﻌﻘﺪﺍﻥ ﻭﺍﺳﺘﺆﻧﻒ ﺍﻟﻌﻘﺪ ﻷﺣﺪﻫﻤﺎ ﺃﻭ ﻟﻐﻴﺮﻫﻤﺎ‬
‫‪ -‬ﻭﺇﻥ ﺗﻘﺪﻣﺖ ﺑﻴﻌﺔ ﺃﺣﺪﻫﻤﺎ ﻭﺃﺷﻜﻞ ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ ﻭﻗﻒ ﺃﻣﺮﻫﻤﺎ ﻋﻠﻰ ﺍﻟﻜﺸﻒ ‪ ,‬ﻓﺈﻥ ﻧﺎﺯﻋﺎﻫﺎ ﻭﺍﺩﻋﻰ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺃﻧﻪ ﺍﻷﺳﺒﻖ ﻟﻢ ﺗﺴﻤﻊ ﺩﻋﻮﺍﻩ ﻭﻟﻢ ﻳﺤﻠﻒ ﻋﻠﻴﻬﺎ ‪ ,‬ﻷﻧﻪ ﻻ ﻳﺨﺘﺺ ﺑﺎﻟﺤﻖ ﻓﻴﻬﺎ ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺟﻤﻴﻌﺎ ﻓﻼ ﺣﻜﻢ ﻟﻴﻤﻴﻨﻪ ﻓﻴﻪ ﻭﻻ ﻟﻨﻜﻮﻟﻪ ﻋﻨﻪ ﻭﻫﻜﺬﺍ ﻟﻮ ﻗﻄﻊ ﺍﻟﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﻭﺳﻠﻤﻬﺎ ﺃﺣﺪﻫﻤﺎ ﺇﻟﻰ ﺍﻵﺧﺮ ﻟﻢ ﺗﺴﺘﻘﺮ‬
‫ﺇﻣﺎﻣﺘﻪ ﺇﻻ ﺑﺒﻴﻨﺔ ﺗﺸﻬﺪ ﺑﺘﻘﺪﻣﻪ ‪ ,‬ﻭﻟﻮ ﺃﻗﺮ ﻟﻪ ﺑﺎﻟﺘﻘﺪﻡ ﺧﺮﺝ ﻣﻨﻬﺎ ﺍﻟﻤﻘﺮ ﻭﻟﻢ ﺗﺴﺘﻘﺮ ﻟﻶﺧﺮ ﻷﻧﻪ ﻣﻘﺮ ﻓﻲ ﺣﻖ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ‪ ,‬ﻓﺈﻥ ﺷﻬﺪ ﻟﻪ ﺍﻟﻤﻘﺮ ﺑﺘﻘﺪﻣﻪ ﻓﻴﻬﺎ ﻣﻊ ﺷﺎﻫﺪ ﺁﺧﺮ ﺳﻤﻌﺖ ﺷﻬﺎﺩﺗﻪ ﺇﻥ ﺫﻛﺮ ﺍﺷﺘﺒﺎﻩ ﺍﻷﻣﺮ ﻋﻠﻴﻪ ﻋﻨﺪ‬
‫ﺍﻟﺘﻨﺎﺯﻉ ﻭﻟﻢ ﻳﺴﻤﻊ ﻣﻨﻪ ﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺍﻻﺷﺘﺒﺎﻩ ﻟﻤﺎ ﻓﻲ ﺍﻟﻘﻮﻟﻴﻦ ﻣﻦ ﺍﻟﺘﻜﺎﺫﺏ ‪.‬‬
‫‪ ) -‬ﻓﺼﻞ ( ﻭﺇﺫﺍ ﺩﺍﻡ ﺍﻻﺷﺘﺒﺎﻩ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻜﺸﻒ ﻭﻟﻢ ﺗﻘﻢ ﺑﻴﻨﺔ ﻷﺣﺪﻫﻤﺎ ﺑﺎﻟﺘﻘﺪﻡ ﻟﻢ ﻳﻘﺮﻉ ﺑﻴﻨﻬﻤﺎ ﻷﻣﺮﻳﻦ ‪:‬‬
‫ﺃﺣﺪﻫﻤﺎ ‪ :‬ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻋﻘﺪ ﻭﺍﻟﻘﺮﻋﺔ ﻻ ﻣﺪﺧﻞ ﻟﻬﺎ ﻓﻲ ﺍﻟﻌﻘﻮﺩ ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ‪ :‬ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻻ ﻳﺠﻮﺯ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻬﺎ‬
‫ﻭﺍﻟﻘﺮﻋﺔ ﻻ ﻣﺪﺧﻞ ﻟﻬﺎ ﻓﻴﻤﺎ ﻻ ﻳﺼﺢ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻪ ﻛﺎﻟﻤﻨﺎﻛﺢ ‪ ,‬ﻭﺗﺪﺧﻞ ﻓﻴﻤﺎ ﻳﺼﺢ ﻓﻴﻪ ﺍﻻﺷﺘﺮﺍﻙ ﻛﺎﻷﻣﻮﺍﻝ ﻭﻳﻜﻮﻥ‬
‫ﺩﻭﺍﻡ ﻫﺬﺍ ﺍﻻﺷﺘﺒﺎﻩ ﻣﺒﻄﻼ ﻟﻌﻘﺪﻱ ﺍﻹﻣﺎﻣﺔ ﻓﻴﻬﻤﺎ ﻭﻳﺴﺘﺄﻧﻒ ﺃﻫﻞ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻘﺪﻫﺎ ﻷﺣﺪﻫﻤﺎ ‪ ,‬ﻓﻠﻮ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻌﺪﻭﻝ ﺑﻬﺎ‬
‫ﻋﻨﻬﻤﺎ ﺇﻟﻰ ﻏﻴﺮﻫﻤﺎ ‪ ,‬ﻓﻘﺪ ﻗﻴﻞ ﺑﺠﻮﺍﺯﻩ ﻟﺨﺮﻭﺟﻬﻤﺎ ﻋﻨﻬﺎ ‪ ,‬ﻭﻗﻴﻞ ﻻ ﻳﺠﻮﺯ ﻷﻥ ﺍﻟﺒﻴﻌﺔ ﻟﻬﻤﺎ ﻗﺪ ﺻﺮﻓﺖ ﺍﻹﻣﺎﻣﺔ ﻋﻤﻦ‬
‫ﻋﺪﺍﻫﻤﺎ ﻭﻷﻥ ﺍﻻﺷﺘﺒﺎﻩ ﻻ ﻳﻤﻨﻊ ﺛﺒﻮﺗﻬﺎ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪ ) : 12/242‬ﺇﺫﺍ ﺑﻮﻳﻊ ﻟﺨﻠﻴﻔﺔ ﺑﻌﺪ ﺧﻠﻴﻔﺔ ﻓﺒﻴﻌﺔ ﺍﻷﻭﻝ ﺻﺤﻴﺤﺔ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ‬
‫ﺑﻬﺎ ﻭﺑﻴﻌﺔ ﺍﻟﺜﺎﻧﻲ ﺑﺎﻃﻠﺔ ﻳﺤﺮﻡ ﺍﻟﻮﻓﺎﺀ ﺑﻬﺎ ﻭﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻃﻠﺒﻬﺎ ‪ ,‬ﻭﺳﻮﺍﺀ ﻋﻘﺪﻭﺍ ﻟﻠﺜﺎﻧﻲ ﻋﺎﻟﻤﻴﻦ ﺑﻌﻘﺪ ﺍﻷﻭﻝ‬
‫ﺟﺎﻫﻠﻴﻦ ﻭﺳﻮﺍﺀ ﻛﺎﻧﺎ ﻓﻲ ﺑﻠﺪﻳﻦ ﺃﻭ ﺑﻠﺪ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺑﻠﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻨﻔﺼﻞ ﻭﺍﻵﺧﺮ ﻓﻲ ﻏﻴﺮﻩ‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺟﻤﺎﻫﻴﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﻴﻞ ﺗﻜﻮﻥ ﻟﻤﻦ ﻋﻘﺪﺕ ﻟﻪ ﻓﻲ ﺑﻠﺪ ﺍﻹﻣﺎﻡ ﻭﻗﻴﻞ ﻳﻘﺮﻉ‬
 ‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺟﻤﺎﻫﻴﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﻴﻞ ﺗﻜﻮﻥ ﻟﻤﻦ ﻋﻘﺪﺕ ﻟﻪ ﻓﻲ ﺑﻠﺪ ﺍﻹﻣﺎﻡ ﻭﻗﻴﻞ ﻳﻘﺮﻉ‬
‫ﺑﻴﻨﻬﻢ ﻭﻫﺬﺍﻥ ﻓﺎﺳﺪﺍﻥ ( ﺍﻩ‬
‫ﻭﻓﻲ ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ‪ ) : 4/ 111‬ﻓﺈﻥ ﻋﻘﺪﺗﺎ ( ﺃﻱ ﺍﻹﻣﺎﻣﺘﺎﻥ ﻻﺛﻨﻴﻦ ) ﻣﻌﺎ ﺑﻄﻠﺘﺎ ﺃﻭ ﻣﺮﺗﺒﺎ ﺍﻧﻌﻘﺪﺕ ﻟﻠﺴﺎﺑﻖ ( ﻛﻤﺎ‬
‫ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ) ﻭﻳﻌﺰﺭ ﺍﻵﺧﺮﻭﻥ ( ﺃﻱ ﺍﻟﺜﺎﻧﻲ ﻭﻣﺒﺎﻳﻌﻮﻩ ) ﺇﻥ ﻋﻠﻤﻮﺍ ( ﺑﻴﻌﺔ ﺍﻟﺴﺎﺑﻖ ﻻﺭﺗﻜﺎﺑﻬﻢ ﻣﺤﺮﻣﺎ ‪.‬‬
‫ﻭﺃﻣﺎ ﺧﺒﺮ ﻣﺴﻠﻢ } ﺇﺫﺍ ﺑﻮﻳﻊ ﻟﻠﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ { ﻓﻤﻌﻨﺎﻩ ﻻ ﺗﻄﻴﻌﻮﻩ ﻓﻴﻜﻮﻥ ﻛﻤﻦ ﻗﺘﻞ ‪ ,‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‬
‫ﺃﻧﻪ ﺇﻥ ﺃﺻﺮ ﻓﻬﻮ ﺑﺎﻍ ﻳﻘﺎﺗﻞ‬
‫) ﻓﺈﻥ ﺟﻬﻞ ﺳﺒﻖ ﺃﻭ ( ﻋﻠﻢ ﻟﻜﻦ ﺟﻬﻞ ) ﺳﺎﺑﻖ ﻓﻜﻤﺎ ( ﻣﺮ ) ﻓﻲ ( ﻧﻈﻴﺮﻩ ﻣﻦ ) ﺍﻟﺠﻤﻌﺔ ( ﻭﺍﻟﻨﻜﺎﺡ ﻓﻴﺒﻄﻞ‬
‫ﺍﻟﻌﻘﺪﺍﻥ ) ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﺴﺎﺑﻖ ﺛﻢ ﻧﺴﻲ ﻭﻗﻒ ( ﺍﻷﻣﺮ ﺭﺟﺎﺀ ﺍﻻﻧﻜﺸﺎﻑ ) ﻓﺈﻥ ﺃﺿﺮ ﺍﻟﻮﻗﻒ ( ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ) ﻋﻘﺪ‬
‫ﻷﺣﺪﻫﻤﺎ ﻻ ﻏﻴﺮﻫﻤﺎ ( ; ﻷﻥ ﻋﻘﺪﻫﺎ ﻟﻬﻤﺎ ﺃﻭﺟﺐ ﺻﺮﻓﻬﺎ ﻋﻦ ﻏﻴﺮﻫﻤﺎ ‪ ,‬ﻭﺇﻥ ﺑﻄﻞ ﻋﻘﺪﺍﻫﻤﺎ ﺑﺎﻹﺿﺮﺍﺭ ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺻﺤﺤﻪ ﻓﻲ ﺍﻟﺮﻭﺿﺔ ‪ ,‬ﻭﻗﺎﻝ ﺍﻟﺒﻠﻘﻴﻨﻲ ﺑﻞ ﺍﻷﺻﺢ ﺟﻮﺍﺯ ﻋﻘﺪﻫﺎ ﻟﻐﻴﺮﻫﻤﺎ ﺇﺫ ﻫﻮ ﻣﻘﺘﻀﻰ ﺑﻄﻼﻥ ﻋﻘﺪﻫﻤﺎ ‪ ,‬ﻭﻣﺎ ﻗﺎﻟﻪ‬
‫ﺣﺴﻦ‬
‫) ﻭﺍﻟﺤﻖ ( ﻓﻲ ﺍﻹﻣﺎﻣﺔ ) ﻟﻠﻤﺴﻠﻤﻴﻦ ( ﻻ ﻟﻬﻤﺎ ) ﻓﻼ ﺗﺴﻤﻊ ( ) ﺩﻋﻮﺍﻫﻤﺎ ( ﺃﻱ ﺩﻋﻮﻯ ﺃﺣﺪﻫﻤﺎ ) ﺍﻟﺴﺒﻖ ‪ ,‬ﻭﺇﻥ ﺃﻗﺮ‬
‫ﺑﻪ ( ﺃﺣﺪﻫﻤﺎ ) ﻟﻶﺧﺮ ﺑﻄﻞ ﺣﻘﻪ ‪ ,‬ﻭﻻ ﻳﺜﺒﺖ ( ﺍﻟﺤﻖ ) ﻟﻶﺧﺮ ﺇﻻ ﺑﺒﻴﻨﺔ ( ﺗﺸﻬﺪ ﻟﻪ ﺑﺴﺒﻘﻪ ‪ ,‬ﻭﻗﻮﻝ ﺍﻟﺒﻠﻘﻴﻨﻲ ﺇﻥ‬
‫ﺍﻟﺼﻮﺍﺏ ﺛﺒﻮﺗﻪ ﻟﻪ ﺑﺎﻹﻗﺮﺍﺭ ﻻﻧﺤﺼﺎﺭ ﺍﻟﺤﻖ ﻓﻴﻪ ﺣﻴﻨﺌﺬ ﻣﺮﺩﻭﺩ ﺑﺄﻥ ﺍﻟﺤﻖ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻻ ﻟﻬﻤﺎ ﻛﻤﺎ ﻋﺮﻑ‬
‫) ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻤﻘﺮ ( ﺑﺎﻟﺴﺒﻖ ) ﻟﻪ ( ﺃﻱ ﻟﻶﺧﺮ ) ﻣﻊ ﺁﺧﺮ ﺇﻥ ﻟﻢ ﻳﺴﺒﻖ ﻣﻨﺎﻗﺾ ( ﻟﻬﺎ ﺑﺄﻥ ﻛﺎﻥ ﻳﺪﻋﻲ ﺍﺷﺘﺒﺎﻩ‬
‫ﺍﻷﻣﺮ ﻗﺒﻞ ﺇﻗﺮﺍﺭﻩ ﻓﺈﻥ ﺳﺒﻖ ﻣﻨﺎﻗﺾ ﺑﺄﻥ ﻛﺎﻥ ﻳﺪﻋﻲ ﺍﻟﺴﺒﻖ ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺣﺎﺷﻴﺔ ﺍﻟﺮﻣﻠﻲ ﻋﻠﻴﻪ ‪ ) ) :‬ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻥ ﻋﻘﺪﺗﺎ ﻣﻌﺎ ﺑﻄﻠﺘﺎ ( ; ﻷﻥ ﺃﺻﻠﻬﺎ ﺍﻟﻨﺒﻮﺓ ﻓﻜﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺴﻚ‬
‫ﺑﺸﺮﻳﻌﺘﻴﻦ ﻻ ﻳﻄﺎﻉ ﺇﻣﺎﻣﺎﻥ ﻭﻟﺌﻼ ﺗﺨﺘﻠﻒ ﺍﻟﻜﻠﻤﺔ ﻻﺧﺘﻼﻑ ﺍﻟﺮﺃﻳﻴﻦ ﻭﻳﺨﺎﻟﻒ ﻗﺎﺿﻴﻴﻦ ﻓﻲ ﺍﻟﺒﻠﺪ ﻋﻠﻰ ﺍﻟﺸﻴﻮﻉ ﻓﺈﻧﻪ‬
‫ﻳﺠﻮﺯ ﻓﻲ ﺍﻷﺻﺢ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﻭﺭﺍﺀﻫﻤﺎ ﻳﻔﺼﻞ ﻣﺎ ﺗﻨﺎﺯﻋﺎ ﻓﻴﻪ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﺬﺍ ﻣﺎ ﺻﺤﺤﻪ ﻓﻲ ﺍﻟﺮﻭﺿﺔ ( ﺃﺷﺎﺭ ﺇﻟﻰ‬
‫ﺗﺼﺤﻴﺤﻪ ( ﺍﻩ‬
‫ﻭﻓﻲ ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ) : 5/425‬ﻓﺈﻥ ﻋﻘﺪﺕ ﻻﺛﻨﻴﻦ ﻣﻌﺎ ﺑﻄﻠﺘﺎ ﺃﻭ ﻣﺮﺗﺒﺎ ﺍﻧﻌﻘﺪﺕ ﻟﻠﺴﺎﺑﻖ ﻛﻤﺎ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ‬
‫ﺍﻣﺮﺃﺓ ‪ ,‬ﻭﻳﻌﺰﺭ ﺍﻟﺜﺎﻧﻲ ﻭﻣﺒﺎﻳﻌﻮﻩ ﺇﻥ ﻋﻠﻤﻮﺍ ﺑﺒﻴﻌﺔ ﺍﻟﺴﺎﺑﻖ ﻻﺭﺗﻜﺎﺑﻬﻢ ﻣﺤﺮﻣﺎ ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ ﻭﺭﺩ ‪ :‬ﻓﻲ ﻣﺴﻠﻢ } ﺇﺫﺍ ﺑﻮﻳﻊ ﻟﺨﻠﻴﻔﺘﻴﻦ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ { ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺑﺎﻟﺘﻌﺰﻳﺮ ﻓﻘﻂ ؟ ‪ .‬ﺃﺟﻴﺐ ﺑﺄﻥ‬
‫ﻣﻌﻨﻰ ﺍﻟﺤﺪﻳﺚ ﻻ ﺗﻄﻴﻌﻮﻩ ﻓﻴﻜﻮﻥ ﻛﻤﻦ ﻗﺘﻞ ‪ ,‬ﻭﻗﻴﻞ ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺇﻥ ﺃﺻﺮ ﻓﻬﻮ ﺑﺎﻍ ﻳﻘﺎﺗﻞ‬
‫ﻓﺈﻥ ﻋﻠﻢ ﺳﺒﻖ ﻭﺟﻬﻞ ﺑﻄﻞ ﺍﻟﻌﻘﺪﺍﻥ ﻛﻤﺎ ﻣﺮ ﻧﻈﻴﺮﻩ ﻣﻦ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﻨﻜﺎﺡ ‪ ,‬ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﺴﺎﺑﻖ ﺛﻢ ﻧﺴﻲ ﻭﻗﻒ ﺍﻷﻣﺮ‬
‫ﺭﺟﺎﺀ ﺍﻻﻧﻜﺸﺎﻑ ‪ ,‬ﻓﺈﻥ ﺃﺿﺮ ﺍﻟﻮﻗﻒ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ﻋﻘﺪ ﻷﺣﺪﻫﻤﺎ ﻻ ﻟﻐﻴﺮﻫﻤﺎ ; ﻷﻥ ﻋﻘﺪﻫﺎ ﻟﻬﻤﺎ ﺃﻭﺟﺐ ﺻﺮﻓﻬﺎ ﻋﻦ‬
‫ﻏﻴﺮﻫﻤﺎ ﻭﺇﻥ ﺑﻄﻞ ﻋﻘﺪﺍﻫﻤﺎ ﺑﺎﻹﺿﺮﺍﺭ ﻭﺧﺎﻟﻒ ﺍﻟﺒﻠﻘﻴﻨﻲ ﺍﻟﺸﻴﺨﻴﻦ ﻓﻲ ﺫﻟﻚ ﻭﻗﺎﻝ ﺑﺠﻮﺍﺯ ﻋﻘﺪﻫﺎ ﻟﻐﻴﺮﻫﻤﺎ‬
‫ﻭﺍﻟﺤﻖ ﻓﻲ ﺍﻹﻣﺎﻣﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻻ ﻟﻬﻤﺎ ‪ ,‬ﻓﻼ ﺗﺴﻤﻊ ﺩﻋﻮﻯ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺴﺒﻖ ﻭﺇﻥ ﺃﻗﺮ ﺑﻪ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﺑﻄﻞ ﺣﻘﻪ ﻭﻻ‬
‫ﻳﺜﺒﺖ ﺍﻟﺤﻖ ﻟﻶﺧﺮ ﺇﻻ ﺑﺒﻴﻨﺔ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺤﻨﺎﺑﻠﺔ ‪:‬‬

‫ﺍﻹﻣﺎﻡ ﻋﻨﺪﻫﻢ ﻫﻮ ﺍﻷﺳﺒﻖ ﻓﺈﻥ ﺟﻬﻞ ﻓﻬﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺑﺒﻄﻼﻥ ﺍﻟﻌﻘﺪﻳﻦ ﻭﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺑﺎﻟﻘﺮﻋﺔ‬
‫ﻓﻔﻲ ﻗﻮﺍﻋﺪ ﺍﺑﻦ ﺭﺟﺐ ‪ 362‬ﻭﻣﻨﻬﺎ ( ﻟﻮ ﻋﻘﺪﺕ ﺍﻹﻣﺎﻣﺔ ﻻﺛﻨﻴﻦ ﻓﻲ ﻋﻘﺪﻳﻦ ﻣﺘﺮﺗﺒﻴﻦ ﻭﺟﻬﻞ ﺍﻟﺴﺎﺑﻖ ﻣﻨﻬﻤﺎ ﻓﻘﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ ‪ :‬ﻳﺨﺮﺝ ﻋﻠﻰ ﺭﻭﺍﻳﺘﻴﻦ ‪ .‬ﺇﺣﺪﺍﻫﻤﺎ ﺑﻄﻼﻥ ﺍﻟﻌﻘﺪ ﻓﻴﻬﻤﺎ ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﻋﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ‬
‫ﺯﻭﺝ ﺍﻟﻮﻟﻴﺎﻥ ﻭﺟﻬﻞ ﺍﻟﺴﺎﺑﻖ ﻣﻨﻬﻤﺎ ‪ ,‬ﻓﺈﻧﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺘﻴﻦ ﻛﺬﻟﻚ ﻫﻨﺎ ﺍﻧﺘﻬﻰ ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ ﺣﻜﺎﻳﺔ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻷﻭﻟﻰ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻳﻔﺴﺦ ﺍﻟﻨﻜﺎﺣﺎﻥ ﻭﻗﻴﺎﺱ ﻫﺬﺍ ﺃﻧﻪ ﻳﻔﺴﺦ ﺍﻟﻌﻘﺪﺍﻥ ﻷﻧﻬﻤﺎ ﻳﺒﻄﻼﻥ ﻣﻦ‬
‫ﻏﻴﺮ ﻓﺴﺦ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺩﻗﺎﺋﻖ ﺃﻭﻟﻰ ﺍﻟﻨﻬﻰ ‪ 3/389‬ﻭﻣﺜﻠﻪ ﻓﻲ ﻣﻄﺎﻟﺐ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ‪ ) :6/265‬ﻭﺇﻥ ﺗﻨﺎﺯﻋﻬﺎ ( ﺃﻱ ﺍﻹﻣﺎﻣﺔ‬
‫) ﻣﺘﻜﺎﻓﺌﺎﻥ ( ﺍﺑﺘﺪﺀﻭﺍ ﻭﺩﻭﺍﻣﺎ ) ﺃﻗﺮﻉ ( ﺑﻴﻨﻬﻤﺎ ﻓﻴﺒﺎﻳﻊ ﻣﻦ ﺧﺮﺟﺖ ﻟﻪ ﺍﻟﻘﺮﻋﺔ ) ﻭﺇﻥ ﺑﻮﻳﻌﺎ ( ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ‬
‫) ﻓﺎﻹﻣﺎﻡ ( ﻫﻮ ) ﺍﻷﻭﻝ ( ﻣﻨﻬﻤﺎ ) ﻭ ( ﺇﻥ ﺑﻮﻳﻌﺎ ) ﻣﻌﺎ ﺃﻭ ﺟﻬﻞ ﺍﻟﺴﺎﺑﻖ ( ﻣﻨﻬﻤﺎ ) ﺑﻄﻞ ﺍﻟﻌﻘﺪ ( ﻻﻣﺘﻨﺎﻉ ﺗﻌﺪﺩ‬
‫ﺍﻹﻣﺎﻡ ﻭﻋﺪﻡ ﺍﻟﻤﺮﺟﺢ ﻷﺣﺪﻫﻤﺎ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺰﻳﺪﻳﺔ ‪:‬‬

‫ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻹﻣﺎﻡ ﻋﻨﺪﻫﻢ ﻫﻮ ﺍﻷﺳﺒﻖ ﻓﺈﻥ ﺍﺗﺤﺪﺍ ﺑﻄﻼ ﻭﻳﺨﺘﺎﺭ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺇﻣﺎﻣﺎ ﻭﻗﻴﻞ ﺑﻘﺪﻡ ﺍﻷﻓﻀﻞ ﻭﻗﻴﻞ ﻳﻘﺮﻉ‬
‫ﻓﻔﻲ ﺍﻟﺘﺎﺝ ﺍﻟﻤﺬﻫﺐ ‪ ) : 4/411‬ﻭﻻ ﻳﺼﺢ ( ﺃﻥ ﻳﻘﻮﻡ ﺑﻬﺎ ) ﺇﻣﺎﻣﺎﻥ ( ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻟﺪﻳﺎﺭ ﺑﻞ‬
 ‫ﻓﻔﻲ ﺍﻟﺘﺎﺝ ﺍﻟﻤﺬﻫﺐ ‪ ) : 4/411‬ﻭﻻ ﻳﺼﺢ ( ﺃﻥ ﻳﻘﻮﻡ ﺑﻬﺎ ) ﺇﻣﺎﻣﺎﻥ ( ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻟﺪﻳﺎﺭ ﺑﻞ‬
‫ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺘﺄﺧﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻤﺘﻘﺪﻡ ﻭﺇﻥ ﻛﺎﻥ ﺃﻓﻀﻞ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻝ ﻛﺎﻣﻞ ﺍﻟﺸﺮﻭﻁ ‪.‬‬
‫ﻓﺈﻥ ﺍﺗﻔﻘﺎ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺳﻠﻢ ﺍﻟﻤﻔﻀﻮﻝ ﻟﻸﻓﻀﻞ ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻓﻀﻞ ﻫﻮ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻓﻴﻪ ﻛﻤﺎﻝ ﺍﻟﺸﺮﻭﻁ ﻻ ﺍﻷﻛﺜﺮ‬
‫ﺛﻮﺍﺑﺎ ﻓﺬﻟﻚ ﻻ ﻳﻌﻠﻢ ‪ ,‬ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﻓﻲ ﺫﻟﻚ ﻓﻜﻤﺎ ﻣﺮ ‪ (.‬ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪ ) : 1/93‬ﻣﺴﺄﻟﺔ ( ‪:‬‬
‫‪ ) -‬ﻡ ( ﻭﺇﺫﺍ ﻋﻘﺪ ﻻﺛﻨﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﻄﻼ ﻭﻳﺴﺘﺄﻧﻒ ﻛﻨﻜﺎﺡ ﻭﻟﻴﻴﻦ‬
‫‪ ) -‬ﻉ ( ‪ :‬ﻳﻘﺮﻉ ﺑﻴﻨﻬﻤﺎ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺍﻟﻘﺮﻋﺔ ﻏﻴﺮ ﻣﺸﺮﻭﻋﺔ‬
‫‪ ) -‬ﻛﻢ ( ‪ :‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﺣﺪﻫﻤﺎ ﺑﻘﻴﺎﻡ ﺍﻵﺧﺮ ﻧﻔﺬﺕ ﺃﺣﻜﺎﻣﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﻓﻴﺘﻮﻗﻒ ﺣﻴﻨﺌﺬ ( ﺍﻩ‬
‫ﻭﻓﻲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ﺃﻳﻀﺎ ‪ ) : 6/384‬ﻓﺈﻥ ﺍﺗﻔﻘﺖ ﺩﻋﻮﺗﺎﻥ ﻣﻦ ﺻﺎﻟﺤﻴﻦ ‪:‬‬
‫‪ -‬ﻋﻤﻞ ﺑﺎﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ ‪ ,‬ﻓﺈﻥ ﺍﺗﻔﻘﺎ ﻓﺎﻷﻓﻀﻞ ‪ ,‬ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﺳﻠﻢ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ‬
‫‪ ) -‬ﺍﻟﺠﺒﺎﺋﻲ ﺵ ( ﺑﻞ ﻳﻘﺮﻉ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫‪ -‬ﻗﻠﻨﺎ ‪ :‬ﺍﻟﻘﺮﻋﺔ ﻏﻴﺮ ﻣﻌﺘﻤﺪﺓ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻉ ‪ ,‬ﻓﺈﻥ ﺗﻨﺎﺯﻋﺎ ﺑﻄﻼ ﺟﻤﻴﻌﺎ ﻭﺻﺎﺭ ﺍﻟﺤﻜﻢ ﻟﻐﻴﺮﻫﻤﺎ ﻓﻲ‬
‫ﺍﻻﺧﺘﻴﺎﺭ ‪ ,‬ﻭﺍﻟﻘﺎﻋﺪ ﺇﻣﺎﻡ ﻋﻠﻢ ‪ ,‬ﻭﺍﻟﻘﺎﺋﻢ ﺇﻣﺎﻡ ﺳﻴﻒ ( ﺍﻩ‬

‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﻳﺔ ‪:‬‬

‫ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻹﻣﺎﻡ ﻫﻮ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻵﺧﺮ ﺑﺎﻏﻲ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﺍﻟﻤﺤﻠﻰ ‪ ) : 8/422‬ﻣﺴﺄﻟﺔ ‪ :‬ﻭﻻ ﻳﺤﻞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ‪ ,‬ﻭﺍﻷﻣﺮ ﻟﻸﻭﻝ ﺑﻴﻌﺔ ( ﺍﻩ‬

‫ﺗﻨﺒﻴﻪ ﻭﻣﻨﺎﺷﺪﺓ‪:‬‬
‫ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻫﻲ ﺣﻠﻮﻝ ﻧﻈﺮﻳﺔ ﻓﻘﻬﻴﺔ ‪ ,‬ﻭﻫﻲ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺣﻜﺎﻣﻨﺎ ﻭﻣﺤﻜﻮﻣﻴﻨﺎ ﻓﻌﻠﻪ ‪ ,‬ﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺑﻌﻴﺪ‬
‫ﻋﻦ ﺫﻟﻚ ‪ ,‬ﻭﺍﻟﺴﺒﺐ ﻫﻮ ﺗﻤﺴﻚ ﻛﻞ ﺣﺎﻛﻢ ﺑﻤﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ ‪ ,‬ﻓﺈﺫﺍ ﻟﻢ ﺗﻄﺐ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻻﺗﺤﺎﺩ ﻓﻼ ﺃﻗﻞ ﻣﻦ ﻭﺟﻮﺩ‬
‫ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺎﺻﺮ ﺑﻴﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻜﺎﻣﺎ ﻭﻣﺤﻜﻮﻣﻴﻦ ‪.‬‬
‫ﻓﺎﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻠﻢ ﻛﻞ ﻣﺴﻠﻢ ﻭﻻ ﺑﺪ ﻣﻦ ﺗﺤﻘﻴﻘﻬﺎ ﻋﺎﺟﻼ ﺃﻡ ﺁﺟﻼ ‪ ,‬ﻭﻭﺣﺪﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺸﺮﻭﻉ ﺟﺒﺎﺭ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺟﻬﻮﺩ ﻋﻈﻴﻤﺔ ﻭﺃﻭﻝ ﺫﻟﻚ ﻋﻘﺪ ﺍﻟﻘﻤﻢ ﻭﺍﻟﻤﺆﺗﻤﺮﺍﺕ ﻟﻮﺿﻊ ﺍﻟﺨﻄﻂ ﻟﺘﺤﻘﻴﻘﻪ ‪ ,‬ﻭﻟﻜﻦ ﺍﻟﻌﻤﻮﺩ ﺍﻟﻔﻘﺮﻱ‬
‫ﻓﻲ ﺗﺤﻘﻴﻘﻪ ﻫﻢ ﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ ﺛﻢ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺛﻢ ﺍﻟﻤﻔﻜﺮﻭﻥ ﻭﺍﻟﻤﺜﻘﻔﻮﻥ ﻣﻦ ﺍﻷﻣﺔ ﺛﻢ ﻋﺎﻣﺔ‬
‫ﺍﻷﻣﺔ‬
‫ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ﻟﻴﺲ ﻣﻮﺿﻮﻋﺎ ﻟﻬﺬﺍ ﻓﺎﻷﻣﺮ ﻋﻈﻴﻢ ﻭﺍﻟﺨﻄﺮ ﺟﺴﻴﻢ ‪ ,‬ﺑﻞ ﻫﻮ ﻣﻮﺿﻮﻉ ﻟﺒﻴﺎﻥ ﺍﻟﺤﻜﻢ ﺍﻟﻔﻘﻬﻲ ﻓﺤﺴﺐ‬
‫ﻭﻟﻜﻨﻨﺎ ﻧﺴﺘﻐﻞ ﺍﻟﻔﺮﺻﺔ ﻓﻨﺪﻋﻮ ﻭﻧﻨﺎﺷﺪ ﺍﻟﺤﻜﺎﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﻔﻜﺮﻳﻦ ﻭﺍﻟﻤﺜﻘﻔﻴﻦ ﻭﻛﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺍﻟﺒﺪﺀ ﻓﻲ‬
‫ﺫﻟﻚ ‪ ,‬ﻓﺎﻟﻤﺸﺎﺭﻳﻊ ﺗﺒﺪﺃ ﺑﺄﻓﻜﺎﺭ ﻭﺍﻷﻟﻒ ﻣﻴﻞ ﺗﺒﺪﺃ ﺑﺨﻄﻮﺓ ﻭﺍﻷﺣﻼﻡ ﺗﺼﻴﺮ ﺣﻘﺎﺋﻖ ‪ ,‬ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍ ﺑﻌﺰﻳﺰ ‪,‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺒﻌﻴﺪ ﻓﻬﻨﺎﻙ ﺃﻣﺜﻠﻪ ﻟﻠﻮﺣﺪﺓ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﻛﺄﻟﻤﺎﻧﻴﺎ ﻓﻲ ﺍﻟﻐﺮﺏ ﻭﺍﻟﻴﻤﻦ ﻓﻲ ﺍﻟﺸﺮﻕ ‪ ,‬ﻭﻣﺎ ﺍﻻﺗﺤﺎﺩ ﺍﻷﻭﺭﺑﻲ‬
‫ﻋﻨﺎ ﺑﺒﻌﻴﺪ ‪ ,‬ﻓﻼ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ‪ ,‬ﻓﻤﺘﻰ ﻳﺎ ﺗﺮﻯ ﻧﺮﻯ ﺍﻹﺗﺤﺎﺩ ﺍﻹﺳﻼﻣﻲ ) ﻗﻞ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎ ( ) ﺃﻟﻴﺲ‬
‫ﺍﻟﺼﺒﺢ ﺑﻘﺮﻳﺐ ( ؟‬
‫ﻧﺴﺄﻝ ﺍ ﺃﻥ ﻳﺠﻤﻊ ﻛﻠﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﻥ ﻳﻔﺮﺝ ﻋﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﻥ ﻳﻮﺣﺪ ﺻﻔﻮﻓﻬﻢ ﻭﺃﻥ ﻳﺆﻟﻒ ﺑﻴﻦ ﻗﻠﻮﺑﻬﻢ ﻭﺃﻥ‬
‫ﻳﺼﻠﺢ ﺃﺣﻮﺍﻟﻬﻢ ﻭﺃﻥ ﻳﺠﻌﻠﻨﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ‪ ) ,‬ﻟﻮ ﺃﻧﻔﻘﺖ ﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﺟﻤﻴﻌﺎ ﻣﺎ ﺃﻟﻔﺖ ﺑﻴﻦ ﻗﻠﻮﺑﻬﻢ ﻭﻟﻜﻦ ﺍ‬
‫ﺃﻟﻒ ﺑﻨﻴﻬﻢ (‬

‫ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺃﺗﺒﺎﻋﻪ‬ ‫ﻭﺍﻟﺤﻤﺪ‬

‫َﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﻟﺢُﻗ‬

‫ﺍﻟﻴﻤﻦ – ﺻﻨﻌﺎﺀ‬
‫ﻣﻨﺼﺮﻡ ﻣﺤﺮﻡ ‪ 1428 /‬ﻫـ‬
‫ﺗﻠﻔﻮﻥ ﺳﻴﺎﺭ ‪:‬‬
‫ﺑﺮﻳﺪ ﺇﻟﻜﺘﺮﻭﻧﻲ ‪:‬‬

‫ﻣﻨﻘﻮﻝ‬
 ‫ﻣﻨﻘﻮﻝ‬

Terakhir diubah: 04:40