‫اﳌﺤﺎﴐ ﺑﻜﻠﻴﺔ اﻟﴩﻳﻌﺔ واﻟﻘﺎﻧﻮن ﰲ اﳉﺎﻣﻌﺔ اﻹﺳﻼﻣﻴﺔ ‪ -‬ﻏﺰة‬

‫رﺋﻴﺲ ﳉﻨﺔ اﻹﻓﺘﺎء ﰲ راﺑﻄﺔ ﻋﻠﲈء ﻓﻠﺴﻄﲔ ‪ -‬ﻓﺮع ﺧﺎن ﻳﻮﻧﺲ‬

‫ﻣﻦ ﺇﺻﺪﺍﺭﺍﺕ ﺭﺍﺑﻄﺔ ﻋﻠﻤﺎء ﻓﻠﺴﻄﻴﻦ ‪ -‬ﻓﺮﻉ ﺧﺎﻥ ﻳﻮﻧﺲ‬

‫ﺍﻟﻄـﺒﻌـﺔ ﺍﻷﻭﻟـﻰ‬
‫‪١٤٣٦‬ﻫـ ‪٢٠١٥ -‬ﻡ‬
‫اﳌﺤﺎﴐ ﺑﻜﻠﻴﺔ اﻟﴩﻳﻌﺔ واﻟﻘﺎﻧﻮن ﰲ اﳉﺎﻣﻌﺔ اﻹﺳﻼﻣﻴﺔ ‪ -‬ﻏﺰة‬
‫رﺋﻴﺲ ﳉﻨﺔ اﻹﻓﺘﺎء ﰲ راﺑﻄﺔ ﻋﻠﲈء ﻓﻠﺴﻄﲔ ‪ -‬ﻓﺮع ﺧﺎن ﻳﻮﻧﺲ‬

‫ﻣﻦ ﺇﺻﺪﺍﺭﺍﺕ ﺭﺍﺑﻄﺔ ﻋﻠﻤﺎء ﻓﻠﺴﻄﻴﻦ ‪ -‬ﻓﺮﻉ ﺧﺎﻥ ﻳﻮﻧﺲ‬

‫ﺍﻟﻄـﺒﻌـﺔ ﺍﻷﻭﻟـﻰ‬
‫‪١٤٣٦‬ﻫـ ‪٢٠١٥ -‬ﻡ‬
 ‫‪‬‬
‫ﺧﲑ ِ‬
‫اﳋﻠﻖ‬ ‫ﻋﲆ ِ‬ ‫واﻟﺴﻼم َ‬
‫ُ‬ ‫اﻟﻌﺎﳌﲔ‪ ،‬واﻟﺼﻼ ُة‬
‫َ‬ ‫رب‬
‫اﳊﻤﺪُ ﷲِ ﱢ‬
‫ِ‬
‫وﺗﺎﺑﻌﻴﻬﻢ‬ ‫واﻟﺘﺎﺑﻌﲔ‪،‬‬
‫َ‬ ‫أﲨﻌﲔ‪ ،‬ﺳــﻴﺪﻧﺎ ٍ‬
‫ﳏﻤﺪ‪ ،‬وﻋﲆ آﻟﻪ وﺻـــﺤﺒﻪ‬ ‫َ‬
‫ٍ‬
‫ﺑﺈﺣﺴﺎن إﱃ ﻳﻮم اﻟﺪﻳﻦ‪ ،‬وﺑﻌﺪ‪..‬‬
‫ﻋﲆ ِأﰊ ﺣﻨﻴﻔ َﺔ ﰲ‬ ‫)اﻟﻨﺎس ٌ‬
‫ﻋﻴﺎل َ‬ ‫ُ‬ ‫ﻓﻘﺪ ﻗﺎل اﻹﻣﺎم اﻟﺸـﺎﻓﻌﻲ‪:‬‬
‫أن اﷲ أدرﻛﻨﻲ ﺑﺄﰊ ﺣﻨﻴﻔﺔ وﺳﻔﻴﺎن‬ ‫ِ‬
‫اﻟﻔﻘﻪ(‪ ،‬وﻗﺎل اﺑﻦ اﳌﺒﺎرك ‪) :‬ﻟﻮﻻ ﱠ‬
‫َ‬
‫ﺣﻨﻴﻔﺔ‬ ‫ﻣﺬﻫﺐ اﻹﻣﺎم أﰊ‬
‫ُ‬ ‫ﻟﻜﻨﺖ ﺑﺪﻋﻴ ًﺎ (‪ ،‬ﻓﻼ ﻏـــﺮاﺑ َﺔ إذن أن ﻳﻜﻮن‬
‫ُ‬
‫اﻟﺮﺳــﻤﻲ ﰲ اﳋﻼﻓﺔ اﻹﺳــﻼﻣﻴﺔ اﻟﻌﺒﺎﺳــﻴﺔ‬
‫ﱠ‬ ‫اﳌﺬﻫﺐ‬
‫َ‬ ‫اﻟﻨﻌﲈن‪ :‬ﻫﻮ‬
‫أوﺳﻊ‬
‫َ‬ ‫واﻟﻌﺜﲈﻧﻴﺔ‪ ،‬اﻟﻠﺘﲔ ﺣﻜﻤﺘﺎ أﻛﺜﺮ ﺑﻼد اﻹﺳﻼم؛ ﻟﻴﺼـﺒﺢ ﺑﺬﻟﻚ‬
‫ِ‬
‫اﳌﺬاﻫﺐ اﻧﺘﺸــــﺎر ًا‪ ،‬ﺣﻴﺚ ُﻳﻤ ﱢﺜﻞ أﺗﺒﺎ ُﻋﻪ ﺛﻼﺛ َﺔ أرﺑﺎع اﳌﺴــــﻠﻤﲔ‪،‬‬
‫ﺑﺸــﻜﻞ ٍ‬
‫ﺑﺎرز ﰲ اﳍﻨﺪ‪ ،‬وﺑﺎﻛﺴــﺘﺎن‪ ،‬وأﻓﻐﺎﻧﺴــﺘﺎن‪،‬‬ ‫ٍ‬ ‫وﻳﻨﺘﺸـــﺮون‬
‫وﲨﻬﻮر ّﻳﺎت اﻻﲢﺎد اﻟﺴـــــﻮﻓﻴﻴﺘﻲ ﺳﺎﺑﻘ ًﺎ )ﺑﺨﺎرى‪ ،‬وﺳﻤﺮﻗﻨﺪ(‪،‬‬
‫وﺗﺮﻛﻴﺎ‪ ،‬وﻣﺼـﺮ‪ ،‬واﻟﻌﺮاق‪ ،‬وﺳﻮرﻳﺎ‪ ،‬ﺑﻞ ﻻ ﺗﻜﺎد ﲡﺪ ﻗﻄﺮ ًا إﺳﻼﻣﻴﺎ‬
‫اﳊﻨﻔﻲ‪.‬‬
‫ﱢ‬ ‫ِ‬
‫اﳌﺬﻫﺐ‬ ‫ﱠإﻻ وﻓﻴﻪ اﻟﻜﺜﲑ ِﻣﻦ أﺗﺒﺎ ِع‬

‫‪١‬‬
‫ﺗــــﺮك ﻟﻨﺎ اﳊﻨﻔ ّﻴﺔ ﺗـــــﺮاﺛ ًﺎ ﻋﻈﻴ ًﲈ ﻣﻦ اﻟﻔﻘﻪ اﻟﻨﺎﻓﻊ‪،‬‬
‫َ‬ ‫وﻗﺪ‬
‫ِ‬
‫واﳌﺆﻟﻔﺎت‪ ،‬ﳛﺘﺎﺟﻬﺎ ﻛﻞ ﻃﺎﻟﺐ‬ ‫ٍ‬
‫ﺿــــﺨﻤﺔ ﻣﻦ اﻟﻜﺘﺐ‬ ‫ٍ‬
‫ﳎﻤﻮﻋﺔ‬ ‫ﰲ‬
‫وﻣﺪر ٍ‬
‫س ﻟﻪ‪ ،‬وﻟﺬﻟﻚ ﻻ ﺑﺪ ﻟـﻨﺎ ﻟﻠـﺘﻌﺎﻣﻞ‬ ‫ٍ‬
‫وﺑﺎﺣﺚ ﻓﻴﻪ‪،‬‬ ‫ﴍﻋﻲ‪،‬‬ ‫ﻋﻠ ٍﻢ‬
‫ﱢ‬ ‫ﱟ‬
‫ﻣﻊ ﻣﺆﻟﻔﺎﲥﻢ‪ ،‬وﻓﻬﻢ ﻓﻘﻬﻬﻢ‪ ،‬واﳌــــﺮاد ﻣﻦ ﻗﻮﳍﻢ؛ ﻣﻦ ﻣﻌـــــﺮﻓﺔ‬
‫ِ‬
‫وﺿﻮاﺑﻂ اﻟﱰﺟﻴﺢ‬ ‫ِ‬
‫ﻣﺼــﻄﻠﺤﺎت اﳌﺬﻫﺐ اﻟﺘﻲ وﺿﻌﻬﺎ ﻋﻠﲈؤﻫﻢ‪،‬‬
‫ﳘﻬﺎ ﰲ ﻫﺬا اﻟــﺒﺤﺚ‬
‫ﲨﻌﺖ أ ﱠ‬
‫ُ‬ ‫ﰲ اﻷﻗﻮال اﳌﺨـﺘﻠﻔﺔ ﻋــﻨﺪﻫﻢ‪ ،‬وﻗﺪ‬
‫وأﻫـﻢ‬
‫ﱢ‬ ‫ِ‬
‫اﻷدوار اﻟﺘـﻲ ﺗﻄــﻮر ﻓﻴﻬـﺎ اﳌﺬﻫـﺐ‪،‬‬ ‫اﳌﻮﺟﺰ‪ ،‬ﻣﺒﺘﺪﺋ ًﺎ ﺑﺬﻛﺮ‬
‫ِ‬
‫وﺿﻮاﺑﻂ‬ ‫أﻫﻢ ﻣﺼــــــﻄﻠﺤﺎﺗﻪ‪،‬‬ ‫ِ‬
‫وﺧﺘﻤﺖ ﺑﺬﻛﺮ ﱢ‬
‫ُ‬ ‫ﻛـﺘﺐ اﳌﺬﻫـﺐ‪،‬‬
‫اﻟﱰﺟﻴﺢ ﺑﲔ اﻷﻗﻮال‪ ،‬وذﻟﻚ ﰲ اﳌﻄﻠﺒﲔ اﻟﺘﺎﻟﻴﲔ‪:‬‬

‫‪‬‬
‫‪‬‬

‫‪٢‬‬
 ‫‪‬‬
‫ٍ‬
‫أدوار ﻫﻲ‪:‬‬ ‫ِ‬
‫ﺑﺜﻼﺛﺔ‬ ‫اﳌﺬﻫﺐ اﳊﻨﻔﻲ ﻗﺪ ﻣﺮ‬ ‫ﻳﻤﻜﻦ اﻟﻘﻮل‪ :‬إن‬
‫َ‬ ‫ُ‬
‫‪ .١‬دور اﻟﻨﺸﻮء واﻟﺘﻜﻮﻳﻦ‪ :‬وﻳﺸﻤﻞ ﻋﺼـﺮ اﻹﻣﺎم أﰊ ﺣﻨﻴﻔﺔ اﻟﻨﻌﲈن‬
‫)‪١٥٠‬ﻫـ(‪ ،‬وﺗﻼﻣﻴﺬه‪ :‬أﰊ ﻳﻮﺳﻒ )‪١٨٢‬ﻫـ(‪ ،‬وﳏﻤﺪ ﺑﻦ اﳊﺴﻦ‬
‫اﻟﺸـﻴﺒﺎﲏ )‪١٨٩‬ﻫـ(‪ ،‬وزﻓﺮ ﺑﻦ اﳍﺬﻳﻞ )‪١٥٨‬ﻫـ(‪ ،‬وﻳﻨﺘﻬﻲ ﺑﻮﻓﺎة‬
‫ﺗﻠﻤﻴﺬه اﳊﺴﻦ ﺑﻦ زﻳﺎد اﻟﻠﺆﻟﺆي )‪٢٠٤‬ﻫـ(‪.‬‬
‫‪ .٢‬دور اﻟﺘﻮﺳﻊ واﻟﻨﻤﻮ واﻻﻧﺘﺸــــﺎر‪ :‬وﻳﻤﺘﺪ ﻣﻦ وﻓﺎة اﳊﺴــــﻦ‬
‫ﺑﻦ زﻳﺎد اﻟﻠﺆﻟﺆي )‪٢٠٤‬ﻫـ( إﱃ وﻓﺎة اﻹﻣﺎم اﻟﻨﺴـــــــﻔﻲ ﺧﺎﲤﺔ‬
‫ﳎﺘﻬﺪي اﳌﺬﻫﺐ )‪٧١٠‬ﻫـ(‪.‬‬
‫‪ .٣‬دور اﻻﺳـﺘﻘـﺮار‪ :‬ﻣـﻦ وﻓــﺎة اﻹﻣــﺎم اﻟﻨﺴــــﻔﻲ )‪٧١٠‬ﻫـ(‪،‬‬
‫وﻳﻤﺘﺪ إﱃ اﻟﻴﻮم‪.‬‬
‫‪‬‬
‫ﻧﺸﺄ اﳌﺬﻫﺐ اﳊﻨﻔﻲ ﰲ اﻟﻜﻮﻓﺔ‪ ،‬اﻟﺘﻲ ﺻﺎرت ﻣﺮﻛﺰ ًا ﻋﻠﻤﻴ ًﺎ‬
‫اﻟﺮﺣﺎل ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺻـﺤﺎﺑﺔ اﻟﺮﺳــﻮل ق‪ ،‬وﻋﲆ‬ ‫ِ‬ ‫ﱠ‬
‫وﳏﻂ‬ ‫ﺿـﺨ ًﲈ‪،‬‬
‫رأﺳﻬﻢ اﻟﺼﺤﺎﰊ اﳉﻠﻴﻞ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﺴﻌﻮد ت‪ ،‬اﻟﺬي أﺧﺬ ﻋﻨﻪ‬

‫‪٣‬‬
‫إﺑـــﺮاﻫﻴﻢ‬
‫ُ‬ ‫ُ‬
‫ﺗﻠﻤﻴﺬ ُه‬ ‫اﻟﺘﺎﺑﻌﻲ ﻋﻠﻘﻤ ُﺔ ُ‬
‫ﺑﻦ ﻗﻴﺲ‪ ،‬وأﺧﺬ ﻋﻦ ﻋﻠﻘﻤﺔ‬ ‫ﱡ‬ ‫اﻟﻔﻘ َﻪ‬
‫ﺑﻦ ﺳـﻠﻴﲈن‪ ،‬وأﺧﺬ اﻟﻌﻠﻢ‬ ‫ُ‬
‫ﺗﻠﻤﻴﺬ ُه ﲪﺎ ُد ُ‬ ‫إﺑﺮاﻫﻴﻢ‬
‫َ‬ ‫اﻟﻨﺨﻌﻲ‪ ،‬وأﺧﺬ ﻋﻦ‬
‫ﱡ‬
‫اﻹﻣﺎم أﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﻘﺪ ﻻزﻣﻪ ﺛﲈﲏ ﻋﺸــﺮة ﺳﻨ ًﺔ ﺣﺘﻰ ﺗﻮﻓﺎه‬ ‫ﻋﻦ ﲪﺎدٍ‬
‫ُ‬
‫ٌ‬
‫وارث‬ ‫اﷲ‪ ،‬ﺛﻢ ﺟﻠﺲ ﻟﻠﻔﺘﻴﺎ واﻟﺘﺪرﻳﺲ ﻣﻜﺎن ﺷـﻴﺨﻪ‪ ،‬ﻓﺄﺑﻮ ﺣﻨﻴﻔ َﺔ ‪:‬‬
‫ﻟﻌﻠ ِﻢ اﻟﺼﺤﺎﰊ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﺴﻌﻮدٍت‪.‬‬
‫وﻗﺪ ّاﲣﺬ اﻹﻣﺎم أﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﺣﻠﻘﺔ اﻟﻌﻠﻢ ﻃﺮﻳﻘﺔ اﻟﺘﺸــﺎور‬
‫واﻟﺘﺤﺎور واﻟﻨﻘﺎش ﻣﻊ ﺗﻼﻣﺬﺗﻪ‪ ،‬ﻓﺮﺑﲈ ﻋﻠﺖ أﺻـــــــﻮاﲥﻢ أﺣﻴﺎﻧ ًﺎ‬
‫ﰲ اﳌﺴﺠﺪ؛ ﻟﻜﻨﻬﺎ ﻃﺮﻳﻘ ٌﺔ ُﻣﺜﲆ ﻟﺘﺜﺒﻴﺖ اﻟﻌﻠﻢ ﰲ ﻗﻠﻮﲠﻢ‪ ،‬ﱢ‬
‫وﺑﺚ اﻟﺜﻘﺔ ﰲ‬
‫اﻟﺼ ْﻴ َﻤﺮي اﳊﻨﻔﻲ )‪٣٥١‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ )أﺧﺒﺎر‬
‫ﻧﻔﻮﺳــﻬﻢ؛ ﻓﻘﺪ روى ﱠ‬
‫أﰊ ﺣﻨﻴﻔﺔ( ﺑﺴﻨﺪه ﻋﻦ ﳏﻤﺪ ﺑﻦ اﳊﺴـﻦ‪ ،‬ﻗﺎل‪) :‬ﻛﺎن أﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻨﺎﻇﺮ‬
‫أﺻﺤﺎﺑﻪ ﰲ اﳌﻘﺎﻳﻴﺲ‪ ،‬ﻓﻴﻨﺘﺼـــــﻔﻮن ﻣﻨﻪ ﻓﻴﻌﺎرﺿﻮﻧﻪ؛ ﺣﺘﻰ إذا ﻗﺎل‬
‫أﺳﺘﺤﺴـﻦ ﱂ ﻳﻠﺤﻘﻪ أﺣﺪ ﻣﻨﻬﻢ؛ ﻟﻜﺜﺮة ﻣﺎ ﻳﻮرد ﰲ اﻻﺳﺘﺤﺴــﺎن ﻣﻦ‬
‫ﻮن ﲨﻴﻌﺎً‪ ،‬و ُﻳ َﺴ ﱢﻠﻤﻮن ﻟﻪ(‪.‬‬
‫اﳌﺴﺎﺋﻞ‪ ،‬ﻓ َﻴﺪَ ُﻋ َ‬
‫وﰲ )ﻣﻨﺎﻗﺐ أﰊ ﺣﻨﻴﻔﺔ( ﻟﻠﺬﻫﺒﻲ )‪٧٤٨‬ﻫـ( أنﱠ ﺳـــﻔﻴﺎن‬
‫ﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎل‪) :‬ﻣـﺮرت ﺑﺄﰊ ﺣﻨﻴﻔـﺔ ﰲ اﳌﺴــــﺠﺪ وإذا أﺻﺤـﺎ ُﺑـ ُﻪ‬
‫‪٤‬‬
‫ﻓﻘﻠﺖ‪ :‬أﻻ ﺗﻨﻬﺎﻫﻢ ﻋﻦ رﻓــﻊ‬
‫أﺻــــــﻮاﲥﻢ‪ُ ،‬‬
‫ُ‬ ‫ﺣـﻮ َﻟـﻪ ﻗﺪ ارﺗﻔﻌﺖ‬
‫اﻟﺼﻮت ﰲ اﳌﺴﺠﺪ؟! ﻗﺎل‪ :‬دﻋﻬﻢ ﻓﺈﳖﻢ ﻻ ﻳﺘﻔﻘﻬﻮن إﻻ ﲠﺬا(‪.‬‬
‫وﳌﺎ ﺗﻮﰲ أﺑﻮ ﺣﻨﻴﻔ َﺔ )‪١٥٠‬ﻫـ( ﺧ ﱠﻠﻒ ﻃﻼﺑ ًﺎ ﻧﺸـــﺮوا ﻋﻠﻤﻪ ﰲ‬
‫اﻵﻓﺎق‪ ،‬وأﺑﺮزﻫﻢ أرﺑﻌﺔ‪ :‬اﻟﺼﺎﺣﺒﺎن‪ :‬أﺑﻮ ﻳﻮﺳﻒ ﻳﻌﻘﻮب ﺑﻦ إﺑﺮاﻫﻴﻢ‪،‬‬
‫وﳏﻤﺪ ﺑﻦ اﳊﺴﻦ‪ ،‬ﺛﻢ زﻓﺮ ﺑﻦ اﳍﺬﻳﻞ‪ ،‬واﳊﺴﻦ ﺑﻦ زﻳﺎد اﻟﻠﺆﻟﺆي‪.‬‬
‫واﻹﻓﺘﺎء ﺑﻌﺪ ﺷــﻴﺨﻪ أﰊ‬
‫َ‬ ‫اﻟﺘﺪرﻳﺲ‬
‫َ‬ ‫َ‬
‫ﻳﻮﺳـﻒ‬ ‫وﻗﺪ ﱠ‬
‫ﺗﻮﱃ أﺑﻮ‬
‫ٍ‬
‫ﻟﺜﻼﺛﺔ ﻣﻦ اﳋﻠﻔﺎء اﻟﻌﺒﺎﺳﻴﲔ‪ :‬اﳌﻬﺪي‪،‬‬ ‫اﻟﻘﻀــــــﺎء‬ ‫َ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬وﺗﻮﱃ‬
‫َ‬
‫ﻗﺎﴈ‬
‫َ‬ ‫واﳍﺎدي‪ ،‬واﻟﺮﺷــﻴﺪ‪ ،‬اﻟﺬي أﺻــﺒﺢ أﺑﻮ ﻳﻮﺳــﻒ ﰲ ﻋﻬﺪه‬
‫اﻟﻘﻀﺎة‪ ،‬وﻛﺎن ﻻ ﻳﻮﱄ ﻣﻨﺼﺐ اﻟﻘﻀـﺎء إﻻ ﻣﻦ ﻛﺎن ﺣﻨﻔﻴﺎً؛ ﳑﺎ أدى‬
‫إﱃ اﻧﺘﺸــﺎر اﳌﺬﻫﺐ ﰲ أﻧﺤﺎء اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ‪ .‬وأ ﱠﻟ َ‬
‫ﻒ أﺑﻮ ﻳﻮﺳﻒ‬
‫ﻛ ً‬
‫ﻼ ﻣﻦ )اﻷﻣﺎﱄ( و)اﻵﺛﺎر( و)اﻟﻨﻮادر( و)اﳋﺮاج(‪.‬‬
‫أﻣﺎ ﳏﻤﺪ ﺑﻦ اﳊﺴــﻦ اﻟﺸـــﻴﺒﺎﲏ‪ ،‬ﻓﻘﺪ أﺧﺬ اﳊﺪﻳﺚ ﻋﻦ‬
‫اﻹﻣﺎم ﻣﺎﻟﻚ‪ ،‬وروى ﻋﻨﻪ )اﳌﻮﻃﺄ(‪ ،‬ﺛﻢ ﻟﺰم أﺑﺎ ﺣﻨﻴﻔﺔ وأﺑﺎ ﻳﻮﺳـــﻒ‬
‫ﻓﻘﻬ ِﻬﲈ‪ ،‬وأﺿﺎف إﻟﻴﻪ ﻓﺮوﻋﺎً ﻛﺜﲑةً‪ ،‬ﺛﻢ دوﳖﺎ‬
‫ﻣﻦ ﺑﻌﺪه‪ ،‬وﻗﺎم ﺑﺮواﻳﺔ ِ‬

‫ﰲ ﻣﺆﻟﻔﺎﺗﻪ اﻟﺴﺘﺔ اﻟﺘﻲ ُأﻃﻠﻖ ﻋﻠﻴﻬﺎ ﻛﺘﺐ )ﻇﺎﻫﺮ اﻟﺮواﻳﺔ(‪ ،‬وﻫﻲ‪:‬‬

‫‪٥‬‬
‫‪) .١‬اﳌﺒﺴـﻮط(‪ :‬وﲨﻊ ﻓﻴﻪ ﺑﲔ ﻣﺎ روى ﻋﻦ أﰊ ﺣﻨﻴﻔﺔ وأﰊ ﻳﻮﺳﻒ‪،‬‬
‫وﻫﻮ أول ﻣﺎ ﻛﺘﺐ؛ وﻟﺬا ﺳﻤﻲ )اﻷﺻﻞ(‪.‬‬
‫‪) .٢‬اﳉﺎﻣﻊ اﻟﺼـــﻐﲑ(‪ :‬وﻗﺪ أﻟﻔﻪ ﺑﻌﺪ )اﳌﺒﺴـــﻮط(‪ ،‬وﻗﺪ ﲨﻊ ﻓﻴﻪ‬
‫ﻣﺎ رواه أﺑﻮ ﻳﻮﺳﻒ ﻋﻦ أﰊ ﺣﻨﻴﻔﺔ‪.‬‬
‫‪) .٣‬اﳉﺎﻣﻊ اﻟﻜﺒـﲑ(‪ :‬وﻫﻮ ﺛﺎﻟﺚ ﻣﺎ ﻛـﺘﺐ وﲨﻊ ﻓـﻴﻊ ﻣﺎ رواه ﳏﻤﺪ‬
‫ﻋﻦ أﰊ ﺣﻨﻴﻔﺔ ﺑﻐﲑ واﺳﻄﺔ‪.‬‬
‫‪) .٤‬اﻟﺰﻳﺎدات(‪ :‬وأﻟﱠﻔﻪ ﺑﻌﺪ )اﳉﺎﻣﻊ اﻟﻜﺒﲑ(؛ اﺳـــــﺘﺪراﻛًﺎ ﳌﺎ ﻓﺎﺗﻪ‬
‫ﻓﻴﻪ ﻣﻦ اﳌﺴﺎﺋﻞ‪.‬‬
‫‪) .٥‬اﻟﺴــــﲑ اﻟﺼــــﻐﲑ(‪ :‬وﻫﻮ ﳎﺘﺰأ ﻣﻦ ﻛﺘﺎﺑﻪ )اﳌﺒﺴــــﻮط(؛‬
‫وﻟﺬا ﻋﺪ اﻟﺒﻌﺾ ﻛﺘﺐ ﻇﺎﻫﺮ اﻟﺮواﻳﺔ ﲬﺴ ًﺎ‪.‬‬
‫‪) .٦‬اﻟﺴــــــﲑ اﻟﻜـﺒـﲑ(‪ :‬وﻫـﻮ ﻣﻦ آﺧـﺮ ﻣﺎ ﻛﺘﺐ‪ ،‬وﻳﺘﺤﺪث ﻓﻴﻪ‬
‫ﻋﻦ أﺣﻜﺎم اﳉﻬﺎد اﻟﺘﻲ رواﻫﺎ ﻋﻦ أﰊ ﺣﻨﻴﻔﺔ‪ ،‬وﺳـﺒﺐ ﺗﺄﻟﻴﻔﻪ ﻋﲆ‬
‫ﻣﺎ ذﻛﺮ اﻟﴪﺧﺴـﻲ‪ِ ّ :‬‬
‫أن )اﻟﺴ َﲑ اﻟﺼﻐﲑ( وﻗﻊ ﺑِ َﻴﺪ اﻷَ ْوز ّ‬
‫َاﻋﻲ ﻋﺎﱂ ِ‬
‫أﻫﻞ اﻟﺸﺎم‪ ،‬ﻓﻘﺎل‪ :‬ﻟِـﻤﻦ ﻫﺬا اﻟﻜﺘﺎب؟ ﻓﻘﻴﻞ‪ :‬ﻟِـﻤﺤﻤﺪ ِ‬
‫اﻟﻌ َﺮاﻗﻲ‪.‬‬ ‫ُ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬
‫ﻓﻘﺎل‪ :‬ﻣﺎ ﻷَ ْﻫﻞ اﻟﻌﺮاق واﻟﺘﺼﻨﻴﻒ ﰲ ﻫﺬا اﻟﺒﺎب‪ ،‬ﻓﺈﻧﱠﻪ ﻻ َ‬
‫ﻋﻠﻢ ﳍﻢ‬
‫‪٦‬‬
 ‫ِ‬
‫رﺳـﻮل اﷲ ق ﻓ َﺒ َﻠﻎ ذﻟﻚ ﳏﻤﺪً ا َﻓﻐَﺎ َﻇﻪ ذﻟﻚ‪،‬‬ ‫ﺑﺎﻟﺴ َﲑ‪َ ،‬و َﻣﻐ ِ‬
‫َﺎزي‬ ‫ﱢ‬
‫ﻧﻔﺴﻪ ﺣﺘﻰ َﺻﻨﱠﻒ ﻫﺬا اﻟﻜﺘﺎب‪.‬‬
‫وﻓﺮغ َ‬
‫ﱠ‬
‫وﻫﺬه اﻟﻜﺘﺐ اﻟﺴــﺘﺔ ﻫﻲ ﻋﻤﺪة اﳌﺬﻫﺐ اﳊﻨﻔﻲ‪ ،‬وﻛﺎﻧﺖ‬
‫ٌ‬
‫ﻣﻄﺒﻮﻋﺔ‬ ‫ﻛﺘﺐ‬
‫ﻣﻦ أﻫﻢ ﻋﻮاﻣﻞ اﻧﺘﺸــــــﺎر اﳌﺬﻫﺐ اﳊﻨﻔﻲ‪ ،‬وﻫﻲ ٌ‬
‫ﳏﻘﻖ‪.‬‬
‫وأﻛﺜﺮﻫﺎ ٌ‬
‫ُ‬ ‫ٌ‬
‫ﻣﺘﺪاوﻟﺔ‪،‬‬
‫ﻣﺜﻞ )اﳉﺮﺟﺎﻧﻴﺎت(‪:‬‬ ‫ِ‬
‫اﳊﺴﻦ ﻛﺘﺒﺎً أﺧﺮى َ‬ ‫ﻛﲈ أﻟﱠ َ‬
‫ﻒ ﳏﻤﺪ ﺑﻦ‬
‫وﻫﻲ ﻣﺴـــــــﺎﺋﻞ ﲨﻌﻬﺎ اﻹﻣﺎم ﳏﻤﺪ ﺑﻦ اﳊﺴـــــــﻦ ﺑﺠﺮﺟﺎن‪،‬‬
‫و)اﻟﻜﻴﺴـﺎﻧﻴﺎت(‪ :‬وﻫﻲ اﳌﺴـﺎﺋﻞ اﻟﺘﻲ رواﻫﺎ ﻋﻨﻪ ﺷﻌﻴﺐ ﺑﻦ ﺳﻠﻴﲈن‬
‫اﻟﻜﻴﺴــــﺎﲏ‪ ،‬و)اﳍﺎروﻧﻴﺎت(‪ :‬وﻫﻲ اﳌﺴـــــﺎﺋﻞ اﻟﺘﻲ ﲨﻌﻬﺎ ﳏﻤﺪ‬
‫و)اﻟﺮ ﱢﻗ َﻴﺎت(‪ :‬وﻫﻲ اﳌﺴـﺎﺋﻞ اﻟﺘﻲ‬ ‫ٍ‬
‫ﻟﺮﺟﻞ اﺳﻤﻪ ﻫﺎرون‪ ،‬ﱢ‬ ‫اﺑﻦ اﳊﺴـﻦ‬
‫ﻓﺮﻋﻬﺎ ﺣﻴﻨﲈ ﻛﺎن ﻗﺎﺿــﻴﺎً ﺑﺎﻟﺮﻗﺔ‪ ،‬وﻛﺘﺎب )اﳊﺠﺔ ﻋﲆ أﻫﻞ اﳌﺪﻳﻨﺔ(‪،‬‬
‫ﺻـــﻐﲑ أﻣﻼه‬
‫ٌ‬ ‫ﻛﺘﺎب‬ ‫ٌ‬
‫ﻣﺘﺪاول‪ ،‬و)اﻷﻣﺎﱄ( وﻫﻮ ٌ‬ ‫ﻣﻄﺒﻮع‬
‫ٌ‬ ‫ﻛﺘﺎب‬
‫وﻫﻮ ٌ‬
‫ﻋﲆ أﺻﺤﺎﺑﻪ ﰲ ﺑﻌﺾ اﻷﺑﻮاب‪.‬‬
‫وﺗﻌﺮف ﻫﺬه اﻟﻜﺘﺐ ﺑﻜﺘﺐ ﻏﲑ )ﻇﺎﻫﺮ اﻟﺮواﻳﺔ(‪.‬‬
‫وﻗﺪ ﻗﻴﻞ‪ :‬إن اﻟﻌﻠﻢ زرﻋﻪ اﺑﻦ ﻣﺴـــﻌﻮد‪ ،‬وﺳﻘﺎه ﻋﻠﻘﻤﺔ‪،‬‬
‫‪٧‬‬
‫وﺣﺼـــــــﺪه إﺑﺮاﻫﻴﻢ‪ ،‬وداﺳﻪ ﲪﺎد‪ ،‬وﻃﺤﻨﻪ أﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬وﻋﺠﻨﻪ‬
‫أﺑﻮ ﻳﻮﺳﻒ‪ ،‬وﺧﺒﺰه ﳏﻤﺪ ﺑﻦ اﳊﺴﻦ‪ ،‬ﱡ‬
‫ﻓﻜﻞ اﻟﻨﺎس ﻳﺄﻛﻞ ﻣﻦ ﺧﺒﺰه‪.‬‬
‫أﻣﺎ زﻓﺮ ﺑﻦ اﳍﺬﻳﻞ‪ :‬ﻓﻜﺎن ﻣﻦ أﺻﺤﺎب اﳊﺪﻳﺚ‪ ،‬ﺛﻢ ﻏﻠﺐ‬
‫ﻋﻠﻴﻪ اﻟﺮأي‪ ،‬وﻣﻬﺮ ﰲ اﻟﻘﻴﺎس‪ ،‬ﺣﺘﻰ ﺻـﺎر أ ْﻗ َﻴ َﺲ ﺗﻼﻣﺬة أﰊ ﺣﻨﻴﻔﺔ‬
‫وأﺻﺤﺎﺑﻪ‪ ،‬وﺗﻮﰲ ﰲ اﻟﺜﺎﻣﻨﺔ واﻷرﺑﻌﲔ ﻣﻦ ﻋﻤﺮه‪.‬‬
‫وأﻣﺎ اﳊﺴــــــﻦ ﺑﻦ زﻳﺎد اﻟﻠﺆﻟﺆي‪ :‬ﻓﻘﺪ ﺗﺘﻠﻤﺬ أوﻻً ﻷﰊ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬ﺛﻢ ﻟﻠﺼــﺎﺣﺒﲔ‪ :‬أﰊ ﻳﻮﺳﻒ وﳏﻤﺪ ﺑﻦ اﳊﺴــﻦ‪ ،‬واﺷﺘﻬﺮ‬
‫ﻟﻜﻦ ﻣﺮﺗﺒ َﺔ رواﻳﺘﻪ‬
‫ﺑﺮواﻳﺔ اﳊﺪﻳﺚ‪ ،‬وﺑﺮواﻳﺔ آراء أﰊ ﺣﻨﻴﻔﺔ اﻟﻨﻌﲈن‪ ،‬ﱠ‬
‫ِ‬
‫ﻣﺮﺗﺒﺔ رواﻳﺔ ﻛﺘﺐ )ﻇﺎﻫﺮ اﻟﺮواﻳﺔ( ﻟﻺﻣﺎم ﳏﻤﺪ ﺑﻦ اﳊﺴـــﻦ‪،‬‬ ‫دون‬
‫وﱂ ﻳﺒﻠﻎ ﰲ اﻟﻔﻘﻪ درﺟﺔ اﻹﻣﺎم أﰊ ﺣﻨﻴﻔﺔ وﺻــــــﺎﺣﺒﻴﻪ‪ ،‬وﻗﺪ أﻟﻒ‬
‫اﳊﺴﻦ ﺑﻦ زﻳﺎد اﻟﻠﺆﻟﺆي ﻛﺘﺎب )اﳌﺠﺮد(‪.‬‬
‫واﳌﺴـﺎﺋﻞ اﳌﺮوﻳﺔ ﻋﻦ أﺻﺤﺎب اﳌﺬﻫﺐ ﰲ ﻏﲑ )ﻛﺘﺐ ﻇﺎﻫﺮ‬
‫اﻟﺮواﻳﺔ اﻟﺴﺘﺔ(‪ ،‬ﺑﻞ ﰲ ٍ‬
‫ﻛﺘﺐ أﺧﺮى ﳌﺤﻤﺪ ﺑﻦ اﳊﺴﻦ؛ )ﻛﺎﳉﺮﺟﺎﻧﻴﺎت‬
‫واﻟﻜﻴﺴـﺎﻧﻴﺎت(‪ ،‬أو ﰲ ﻏﲑ ﻛﺘﺐ ﳏﻤﺪ ﺑﻦ اﳊﺴــﻦ؛ )ﻛﺎﻷﻣﺎﱄ( ﻷﰊ‬
‫ﻳﻮﺳﻒ‪ ،‬أو )اﳌﺠﺮد( ﻟﻠﺤﺴﻦ ﺑﻦ زﻳﺎدٍ اﻟﻠﺆﻟﺆي ﺗﻌﺮف ﺑـ )اﻟﻨﻮادر( ‪.‬‬
‫‪٨‬‬
 ‫‪‬‬
‫وﻳﻤﺘﺪ ﻣﻦ وﻓﺎة اﳊﺴﻦ ﺑﻦ ٍ‬
‫زﻳﺎد )‪٢٠٤‬ﻫـ( إﱃ وﻓﺎة اﻹﻣﺎم أﰊ‬
‫اﻟﱪﻛﺎت اﻟﻨﺴــﻔﻲ )‪٧١٠‬ﻫـ( ﺧﺎﲤﺔ ﳎﺘﻬﺪي اﳌﺬﻫﺐ‪ ،‬ﺣﻴﺚ ﻋﻜﻒ‬
‫ﻋﻠﲈء ﻫﺬا اﻟﻌﴫ ﻋﲆ اﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﺠﺎءت ﺗﺂﻟﻴﻔﻬﻢ ﻋﲆ ﺛﻼﺛﺔ أﻧﻮاعٍ‪:‬‬
‫اﻟﻨﻮع اﻷول‪ :‬اﳌﺨﺘﴫات اﻟﺘﻲ اﻫﺘﻤﺖ ﺑﺘﻮﺿﻴﺢ اﻟﺮاﺟﺢ‪:‬‬
‫وأﻫﻢ ﻫﺬه اﳌﺨﺘﴫات ٌ‬
‫ﺛﲈﻧﻴﺔ‪ ،‬ﻫﻲ‪:‬‬
‫)ﳐﺘﺼــــﺮ اﻟﻄﺤﺎوي(‪ ،‬و)اﻟﻜﺎﰲ ﻟﻠﺤﺎﻛﻢ اﻟﺸــــﻬﻴﺪ(‪،‬‬
‫و)ﲢﻔﺔ اﻟﻔﻘﻬﺎء ﻟﻠﺴـــــﻤﺮﻗﻨﺪي(‪ ،‬و)اﻟﻜﺘﺎب ﻟﻠﻘﺪوري(‪ ،‬و)ﺑﺪاﻳﺔ‬
‫اﳌﺒﺘﺪي ﻟﻠﻤﲑﻏﻨﺎﲏ(‪ ،‬و)اﳌﺨﺘﺎر ﻻﺑﻦ ﻣﻮدود اﳌﻮﺻــــــﲇ(‪ ،‬و)ﻛﻨﺰ‬
‫اﻟﺪﻗﺎﺋﻖ ﻟﻠﻨﺴﻔﻲ(‪ ،‬و)وﻗﺎﻳﺔ اﻟﺮواﻳﺔ ﻟﺘﺎج اﻟﴩﻳﻌﺔ(‪.‬‬
‫اﻟﻨﻮع اﻟﺜﺎﲏ‪ :‬اﻟﴩوح اﻟﺘﻲ ﲤﺤﻮرت ﺣﻮل اﳌﺨﺘﴫات ﺗﺸـﺮﺣﻬﺎ‪،‬‬
‫وﺗﺴﺘﺪل ﻋﲆ ﻣﺴﺎﺋﻠﻬﺎ‪:‬‬
‫وﻣﻦ أﻫﻢ ﺗﻠﻚ اﻟﴩوح‪:‬‬
‫‪ .١‬اﳌﺒﺴـــﻮط‪ :‬ﻟﻺﻣﺎم اﻟﺴــــﺮﺧﺴــــﻲ‪ ،‬ﴍح ﻓﻴﻪ ﳐﺘﺼـــــﺮ‬
‫)اﻟﻜﺎﰲ ﻟﻠﺸﻬﻴﺪ(‪.‬‬

‫‪٩‬‬
‫‪ .٢‬ﺑﺪاﺋﻊ اﻟﺼـﻨﺎﺋﻊ‪ :‬ﻟﻌﻼء اﻟﺪﻳﻦ اﻟﻜﺎﺳﺎﲏ‪ ،‬ﴍح ﻓﻴﻪ )ﲢﻔﺔ اﻟﻔﻘﻬﺎء‬
‫ﻟﻠﺴﻤﺮﻗﻨﺪي(‪.‬‬
‫‪ .٣‬اﳍﺪاﻳﺔ ﻟﻠﻤﺮﻏﻴﻨﺎﲏ‪ :‬وﻫﻲ ﴍح ﻟﻜﺘﺎﺑﻪ )ﺑﺪاﻳﺔ اﳌﺒﺘﺪي(‪.‬‬
‫‪ .٤‬اﻻﺧﺘﻴﺎر ﻟﺘﻌﻠﻴﻞ اﳌﺨﺘﺎر‪ :‬ﻟﻠﻤﻮﺻﲇ‪ ،‬ﴍح ﻓﻴﻪ ﻛﺘﺎﺑﻪ )اﳌﺨﺘﺎر(‪.‬‬
‫اﻟﻨﻮع اﻟﺜﺎﻟﺚ‪ :‬ﻛﺘﺐ اﻟﻔﺘﺎوى واﻟﻮاﻗﻌﺎت‪.‬‬
‫ﺣﻴﺚ ﺗﺼﺪى ﻋﻠﲈء ﻫﺬا اﻟﺪور ﺑﺎﻻﺟﺘﻬﺎد ﻟﻠﺤﻮادث اﻟﺘﻲ‬
‫ﻛﺘﺐ اﺧﺘﺼــــﺖ‬ ‫ُﻮﺟﺪْ ﰲ ِ‬
‫ﻛﺘﺐ اﻷﺋﻤﺔ‪ ،‬ﻓﻈﻬﺮت ٌ‬ ‫ت‪ ،‬وﱂ ﺗ َ‬
‫اﺳﺘﺠﺪﱠ ْ‬
‫َ‬
‫ﺑﺎﻟﻮاﻗﻌﺎت واﻟﻨﻮازل اﳉﺪﻳﺪة‪ ،‬وﻣﻦ أﳘﻬﺎ‪) :‬ﻓﺘﺎوى ﺷـﻤﺲ اﻷﺋﻤﺔ‬
‫اﳊﻠﻮاﲏ(‪ ،‬و)اﻟﻔﺘﺎوى اﻟﻜﱪى ﻟﻠﺼـــﺪر اﻟﺸـــﻬﻴﺪ(‪ ،‬و)اﻟﻔﺘﺎوى‬
‫اﻟﻨﺴﻔﻴﺔ(‪ ،‬و)ﻓﺘﺎوى ﻗﺎﺿﻴﺨﺎن(‪.‬‬
‫وﻗﺪ أﺻـــــﺒﺤﺖ ﻫﺬه اﻟﻜﺘﺐ ﰲ اﻷﻧﻮاع اﻟﺜﻼﺛﺔ ﻣﻌﺘﻤﺪة‬
‫ﰲ اﳌﺬﻫﺐ‪ ،‬ﻓﺎﳌﺨﺘﴫات أﻋﻼﻫﺎ اﻋﺘﲈد ًا‪ ،‬ﺛﻢ اﻟﴩوح‪ ،‬ﺛﻢ اﻟﻔﺘﺎوى‪.‬‬
‫‪‬‬
‫اﺳــــﺘﻘﺮ اﳌﺬﻫﺐ اﳊﻨﻔﻲ ﻣﻊ ﻣﻄﻠﻊ اﻟﻘﺮن اﻟﺜﺎﻣﻦ اﳍﺠﺮي‬
‫ﱠ‬
‫واﺳﺘﻤﺮ ﻋﲆ ذﻟﻚ إﱃ اﻟﻴﻮم‪ ،‬وأﺻـﺒﺢ ﺟﻬﺪ اﻟﻌﻠﲈء داﺋﺮ ًا ﺣﻮل ﻛﺘﺐ‬

‫‪١٠‬‬
‫اﻟﻌﺼـــﻮر اﻟﺴــــﺎﺑﻘﺔ وﴍﺣﻬــﺎ؛ ﻛـ )ﴍوح اﳍـﺪاﻳـﺔ(‪ ،‬و)ﻛﻨﺰ‬
‫اﻟﺪﻗﺎﺋﻖ(‪ ،‬و)ﺗﻨﻮﻳﺮ اﻷﺑﺼﺎر(‪ ،‬واﳊﻮاﳾ؛ ﻛـ)ﺣﺎﺷﻴﺔ اﺑﻦ ﻋﺎﺑﺪﻳﻦ(‪.‬‬
‫أوﻻً‪ :‬ﴍوح اﳍﺪاﻳﺔ‪ :‬وﻫﻲ ﻛﺜﲑة ﺟﺪ ًا‪ ،‬أﺷـﻬﺮﻫﺎ )اﻟﺒﻨﺎﻳﺔ ﻟﻠﻌﻴﻨﻲ(‪،‬‬
‫و)اﻟﻌﻨﺎﻳﺔ ﻟﻠﺒﺎﺑﺮﰐ(‪ ،‬و)ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻻﺑﻦ اﳍﲈم(‪.‬‬
‫وﻳﻌﺪ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ( أﻋﻈﻢ ﴍوح )اﳍﺪاﻳﺔ(‪ ،‬وﻗﺪ وﺻـﻞ‬
‫ﺻــــــﺎﺣﺒﻪ إﱃ ﻛﺘﺎب اﻟﻮﻛﺎﻟﺔ‪ ،‬وﺗﻮﰲ ﻗﺒﻞ إﻛﲈﻟﻪ‪ ،‬وأﲤﻪ ﻣﻦ ﺑﻌﺪه‬
‫)اﺑﻦ ﻗﻮدر( اﳌﻌﺮوف ﺑـ )ﻗﺎﴈ زاده(‪ ،‬وأﺳــــﲈه‪) :‬ﻧﺘﺎﺋﺞ اﻷﻓﻜﺎر‬
‫ﰲ ﻛﺸﻒ اﻟﺮﻣﻮز واﻷﴎار(‪ ،‬وﻫﻮ ﻣﻄﺒﻮع ﰲ ﳎﻠﺪﻳﻦ‪.‬‬
‫ﺛﺎﻧﻴﺎً‪ :‬ﴍوح ﻛﻨــﺰ اﻟﺪﻗﺎﺋﻖ‪ :‬وأﳘﻬﺎ )ﺗﺒﻴﲔ اﳊﻘﺎﺋﻖ ﻟﻠــﺰﻳﻠﻌــﻲ(‪،‬‬
‫و )اﻟﺒﺤـــــﺮ اﻟــــــﺮاﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ زﻳﻦ اﻟﺪﻳﻦ (‪ ،‬وﻫﻮ ﻣﻦ ﻋﻤﺪ‬
‫اﳌﺬﻫﺐ‪ ،‬و)اﻟﻨﻬــــــــــﺮ اﻟﻔﺎﺋﻖ ﻷﺧﻴﻪ اﺑﻦ ﻧﺠﻴﻢ ﴎاج اﻟﺪﻳﻦ(‪،‬‬
‫و)رﻣﺰ اﳊﻘﺎﺋﻖ ﻟﻠﻌﻴﻨﻲ(‪.‬‬
‫ﺛﺎﻟﺜ ًﺎ‪ :‬ﴍح ﺗﻨﻮﻳﺮ اﻷﺑﺼــﺎر‪) :‬اﻟﺪر اﳌﺨﺘﺎر ﻟﻠﺤﺼــﻜﻔﻲ(‪ ،‬وﻋﻠﻴﻪ‬
‫ﺣﺎﺷﻴﺔ اﺑﻦ ﻋﺎﺑﺪﻳﻦ اﳌﺴﲈة )رد اﳌﺤﺘﺎر(‪.‬‬

‫‪١١‬‬
 ‫ﺟﺪول ﺑﺄﻫﻢ اﳌﺘﻮن ﰲ ﻣﺬﻫﺐ اﳊﻨﻔﻴﺔ وﴍوﺣﻬﺎ‬
‫ﻣﺮﺗﺒﺔ ﺣﺴﺐ اﻷﻗﺪﻣﻴﺔ‬
‫اﻟﴩح وﻣﺆﻟﻔﻪ‬ ‫اﳌﺘﻦ وﻣﺆﻟﻔﻪ‬ ‫م‬

‫ﴍح ﳐﺘﴫ اﻟﻄﺤﺎوي ﻷﰊ ﺑﻜﺮ اﻟﺮازي‬ ‫ﳐﺘﴫ اﻟﻄﺤﺎوي‬

‫‪١‬‬
‫اﳉﺼﺎص )‪٣٧٠‬ﻫـ(‬ ‫)‪٣٢١‬ﻫـ(‬
‫اﳌﺒﺴﻮط اﻟﴪﺧﴘ )‪٤٨٣‬ﻫـ(‬ ‫اﻟﻜﺎﰲ ﻟﻠﺤﺎﻛﻢ اﻟﺸﻬﻴﺪ‬
‫‪٢‬‬
‫)‪٣٣٤‬ﻫـ(‬
‫ٍ‬
‫ﻃﺎﻟﺐ ﳏﺘﺎجٍ ‪ ،‬اﻟﺬي‬ ‫‪ -‬اﻟﺴـــﺮاج اﻟﻮﻫﺎج ﻟﻜﻞ‬
‫اﺧﺘﺼـــﺮه ﻣﺆﻟﻔﻪ ﰲ اﳉﻮﻫﺮة اﻟﻨﲑة‪ ،‬ﻟﻠﺤﺪادي‬ ‫اﻟﻜﺘﺎب ﻟﻠﻘﺪوري‬
‫ﻟﻠﺰﺑﻴﺪي )‪٨٠٠‬ﻫـ(‪.‬‬ ‫‪٣‬‬
‫)‪٤٢٨‬ﻫـ(‬
‫‪ -‬اﻟﻠـــﺒﺎب ﰲ ﴍح اﻟﻜــــﺘﺎب ﻟﻠﻤــــﻴﺪاﲏ‬
‫)‪١٢٩٨‬ﻫـ(‬
‫ﲢﻔﺔ اﻟﻔﻘﻬﺎء‬
‫ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﲏ )‪٥٨٧‬ﻫـ(‬ ‫‪٤‬‬
‫ﻟﻠﺴﻤﺮﻗﻨﺪي )‪٥٣٩‬ﻫـ(‬
‫ﺑﺪاﻳﺔ اﳌﺒﺘﺪي‬
‫اﳍﺪاﻳﺔ ﴍح اﻟﺒﺪاﻳﺔ ﻟﻠﻤﺮﻏﻴﻨﺎﲏ )‪٥٩٣‬ﻫـ(‬ ‫‪٥‬‬
‫ﻟﻠﻤﺮﻏﻴﻨﺎﲏ )‪٥٩٣‬ﻫـ(‬
‫‪-‬اﻟﻌﻨﺎﻳﺔ ﴍح اﳍﺪاﻳﺔ ﻟﻠﺒﺎﺑـــــــﺮﰐ )‪٧٨٦‬ﻫـ( ﻣﻊ‬
‫ﺣﺎﺷﻴﺔ ﺳﻌﺪي ﺟﻠﺒﻲ)‪٩٤٥‬ﻫـ(‪.‬‬ ‫اﳍﺪاﻳﺔ ﻟﻠﻤﺮﻏﻴﻨﺎﲏ‬
‫‪ -‬اﻟﺒﻨﺎﻳﺔ ﴍح اﳍﺪاﻳﺔ ﻟﺒﺪر اﻟﺪﻳﻦ اﻟﻌﻴﻨﻲ )‪٨٥٥‬ﻫـ(‪.‬‬ ‫‪٦‬‬
‫)‪٥٩٣‬ﻫـ(‬
‫‪ -‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻟﻠﻜﲈل اﺑﻦ اﳍﲈم )‪٨٦١‬ﻫـ(‬

‫ﺣﻞ اﳌﻮاﺿﻊ اﳌﻐﻠﻘﺔ ﻣﻦ وﻗﺎﻳﺔ اﻟﺮواﻳﺔ ﻟﺼﺪر‬

‫وﻗﺎﻳﺔ اﻟﺮواﻳﺔ ﰲ ﻣﺴﺎﺋﻞ‬
‫اﻟﴩﻳﻌﺔ اﳊﻔﻴﺪ اﳌﺤﺒﻮﰊ )‪٧٤٧‬ﻫـ(‪ ،‬وﻋﻠﻴﻪ‬
‫اﳍﺪاﻳﺔ ﻟﺘﺎج اﻟﴩﻳﻌﺔ اﳉﺪ‬ ‫‪٧‬‬
‫ﺣﺎﺷﻴﺔ ذﺧﲑة اﻟﻌﻘﺒﻰ ﰲ ﴍح ﺻﺪر اﻟﴩﻳﻌﺔ‬
‫ﳏﻤﻮد اﳌﺤﺒﻮﰊ )‪٦٧٣‬ﻫـ(‬
‫اﻟﻌﻈﻤﻰ ﻟﻴﻮﺳﻒ أﺧﻲ ﺟﻠﺒﻲ )‪٩٠٢‬ﻫـ(‪.‬‬

‫‪١٢‬‬
 ‫اﻻﺧﺘﻴﺎر ﻟﺘﻌﻠﻴﻞ اﳌﺨﺘﺎر اﺑﻦ ﻣﻮدود‬ ‫اﳌﺨﺘﺎر ﻻﺑﻦ ﻣﻮدود‬
‫اﳌﻮﺻﲇ )‪ ٦٨٣‬ﻫـ(‬ ‫اﳌﻮﺻﲇ )‪٦٨٣‬ﻫـ(‬ ‫‪٨‬‬
‫ﴍح اﺑﻦ ﻣﻠﻚ اﻟﻜﺮﻣﺎﲏ )‪٨٠١‬ﻫـ(‬ ‫ﳎﻤﻊ اﻟﺒﺤﺮﻳﻦ‬
‫ﻻﺑﻦ اﻟﺴﺎﻋﺎﰐ )‪٦٩٤‬ﻫـ( اﳌﺴﺘﺠﻤﻊ ﰲ ﴍح اﳌﺠﻤﻊ ﻟﻠﻌﻴﻨﻲ )‪٨٥٥‬ﻫـ(‬ ‫‪٩‬‬
‫‪ -‬ﺗﺒﻴﲔ اﳊﻘﺎﺋﻖ ﻟﻔﺨﺮ اﻟﺪﻳﻦ اﻟـﺰﻳﻠﻌـﻲ )‪٧٤٣‬ﻫـ(‪،‬‬
‫ﺒﻲ )‪١٠٢١‬ﻫـ(‪.‬‬ ‫اﻟﺸ ْﻠ ّ‬
‫وﻋﻠﻴﻪ ﺣﺎﺷﻴﺔ ﱢ‬
‫‪ -‬رﻣﺰ اﳊﻘﺎﺋﻖ ﻟﺒﺪر اﻟﺪﻳﻦ اﻟﻌﻴﻨﻲ )‪٨٥٥‬ﻫـ(‪.‬‬
‫ﻛﻨﺰ اﻟﺪﻗﺎﺋﻖ ﻟﻠﻨﺴﻔﻲ‬
‫‪ -‬اﻟﺒﺤﺮ اﻟـﺮاﺋﻖ ﻟـﺰﻳﻦ اﻟﺪﻳﻦ اﺑﻦ ﻧﺠﻴﻢ )‪٩٧٠‬ﻫـ(‪،‬‬ ‫‪١٠‬‬
‫وﻋﻠﻴﻪ ﺣﺎﺷــﻴﺔ ﻣﻨﺤﺔ اﳋﺎﻟﻖ ﻋﲆ اﻟﺒﺤﺮ اﻟﺮاﺋﻖ ﻻﺑﻦ‬ ‫)‪٧١٠‬ﻫـ(‬
‫ﻋﺎﺑﺪﻳﻦ)‪١٢٥٢‬ﻫـ(‪.‬‬
‫‪ -‬ﻟﻨﻬﺮ اﻟﻔﺎﺋﻖ ﻟﴪاج اﻟﺪﻳﻦ اﺑﻦ ﻧﺠﻴﻢ )‪١٠٠٥‬ﻫـ(‬

‫‪ -‬ﺟﺎﻣﻊ اﻟﺮﻣﻮز ﴍح اﻟﻨﻘﺎﻳﺔ ﻟﻠﻘﻬﺴﺘﺎﲏ )‪٩٦٢‬ﻫـ(‬ ‫اﻟﻨﱡ َﻘﺎﻳﺔ )ﳐﺘﴫ اﻟﻮﻗﺎﻳﺔ(‬

‫‪ -‬ﻓﺘﺢ ﺑﺎب اﻟﻌﻨﺎﻳﺔ ﻟﻠﻤﻼ ﻋﲇ اﻟﻘﺎري )‪١٠١٤‬ﻫـ(‬
‫ﻟﺼﺪر اﻟﴩﻳﻌﺔ ﻋﺒﻴﺪ اﷲ‬ ‫‪١١‬‬
‫اﳌﺤﺒﻮﰊ )‪٧٤٧‬ﻫـ(‬
‫ﳎﻤﻊ اﻷﳖﺮ ﴍح ﻣﻠﺘﻘﻰ اﻷﺑﺤﺮ ﻟﺸﻴﺨﻲ‬ ‫ﻣﻠﺘﻘﻰ اﻷﺑﺤﺮ‬
‫ﻟﻠﺤﻠﺒﻲ )‪٩٥٦‬ﻫـ(‬ ‫‪١٢‬‬
‫زادة )‪١٠٧٨‬ﻫـ(‬
‫ﺗﻨﻮﻳﺮ اﻷﺑﺼﺎر وﺟﺎﻣﻊ‬
‫اﻟﺪر اﳌﺨﺘﺎر ﻟﻠﺤﺼﻜﻔﻲ )‪١٠٨٨‬ﻫـ(‪ ،‬وﻋﻠﻴﻪ‬
‫اﻟﺒﺤﺎر ﻟﻠﺘﻤﺮﺗﺎﳾ‬ ‫‪١٣‬‬
‫ﺣﺎﺷﻴﺔ رد اﳌﺤﺘﺎر ﻻﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪١٢٥٢‬ﻫـ(‬
‫اﻟﻐﺰي )‪١٠٠٤‬ﻫـ(‬
‫ﻣﺮاﻗﻲ اﻟﻔﻼح ﺑﴩح ﻧﻮر اﻹﻳﻀﺎح ﻟﻠﴩﻧﺒﻼﱄ‬ ‫ﻧﻮر اﻹﻳﻀﺎح‬
‫‪١٤‬‬
‫)‪١٠٦٩‬ﻫـ( وﻋﻠﻴﻪ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي )‪١٢٣١‬ﻫـ(‬ ‫ﱡُ‬
‫ﻟﻠﴩ ْﻧ ُﺒﻼﱄ )‪١٠٦٩‬ﻫـ(‬
‫‪ -‬درر اﳊﻜﺎم ﴍح ﳎﻠﺔ اﻷﺣﻜﺎم ﻟﻌﲇ ﺣﻴﺪر‬ ‫ﳎﻠﺔ اﻷﺣﻜﺎم‬
‫‪ -‬ﴍح اﳌﺠﻠﺔ ﻟﺴﻠﻴﻢ رﺳﺘﻢ ﺑﺎز‬ ‫ﳎﻤﻮﻋﺔ ﻣﻦ ﻋﻠﲈء‬ ‫‪١٥‬‬
‫‪ -‬ﴍح اﳌﺠﻠﺔ ﻟﻸﺗﺎﳼ‬ ‫اﳊﻨﻔﻴﺔ )‪١٢٨٦‬ﻫـ(‬

‫‪١٣‬‬
 ‫‪‬‬
‫‪ .١‬ﻳﻌﺪﱡ )ﳐﺘﺼــــﺮ اﻟﻄﺤﺎوي( ﻣﻦ أﻫﻢ اﳌﺘﻮن اﳌﻌﺘﻤﺪة ﰲ اﳌﺬﻫﺐ‬
‫وأﻗﺪﻣﻬﺎ‪ ،‬وﻗﺪ ﲨﻊ ﻓﻴﻪ ﺧﻼﺻﺔ ُﻛﺘُﺐ ﻇﺎﻫﺮ اﻟﺮواﻳﺔ اﻟﺴــــــﺘﺔ‪،‬‬
‫ﻣﻬﻢ ﻃﺒﻊ‬
‫ﴍح ٌ‬‫وﴍﺣﻪ أﺑﻮ ﺑﻜﺮ اﻟﺮازي )اﳉﺼـــــﺎص(‪ ،‬وﻫﻮ ٌ‬
‫أﺧﲑ ًا ﰲ ﺛﲈﻧﻴﺔ ﳎﻠﺪات‪ ،‬ﻧﻴﻞ ﰲ ﲢﻘﻴﻘﻬﺎ أرﺑﻊ رﺳﺎﺋﻞ دﻛﺘﻮراه‪.‬‬
‫‪) .٢‬اﻟﻜﺎﰲ ﻟﻠﺤﺎﻛﻢ اﻟﺸﻬﻴﺪ( اﺧﺘﺼـﺮ ﻓﻴﻪ ﻛﺘﺐ ﻇﺎﻫﺮ اﻟﺮواﻳﺔ اﻟﺴﺘﺔ‪،‬‬
‫وﴍﺣﻪ اﻟﴪﺧﴘ ﰲ )اﳌﺒﺴﻮط(‪ .‬واﳊﺎﻛﻢ اﻟﺸﻬﻴﺪ ﻫﻮ ﻋﺎﱂ ُ َﻣ ْﺮو‪،‬‬
‫ﺨﺎرى‪ ،‬ﺛﻢ وﻻه ﺻﺎﺣﺐ‬
‫ﻗﻀــﺎء ُﺑ َ‬
‫َ‬ ‫وإﻣﺎم اﳊﻨﻔﻴﺔ ﰲ ﻋﺼــﺮه‪َ ،‬و ِ َﱃ‬
‫ُ‬
‫ﺧﺮاﺳﺎن وزارﺗﻪ‪ ،‬و ُﻗﺘﻞ ﺷﻬﻴﺪ ًا ﰲ اﻟﺮي ﺳﻨﺔ )‪٣٣٤‬ﻫـ(‪.‬‬
‫‪ .٣‬ﻣﻦ اﻟﻜﺘﺐ اﻟﺘﻲ اﻋﺘﻤﺪت ﻋﲆ ﳐﺘﺼــــﺮ اﻟﻘﺪوري )اﻟﻜﺘﺎب(‪:‬‬
‫)ﲢﻔﺔ اﻟﻔﻘﻬﺎء( ﻟﻠﺴــﻤﺮﻗﻨﺪي‪ ،‬وﻛﺬا )ﺑﺪاﻳﺔ اﳌﺒﺘﺪي( اﻟﺬي ﲨﻊ‬
‫ﻓﻴﻪ ﺑﲔ )اﻟﻜﺘﺎب( ﻟﻠﻘﺪوري‪ ،‬و)اﳉﺎﻣﻊ اﻟﺼــﻐﲑ( ﻟﻠﺸـــﻴﺒﺎﲏ‪،‬‬
‫وأﻳﻀﺎً )ﳎﻤﻊ اﻟﺒﺤﺮﻳﻦ( اﻟﺬي ﲨﻊ ﻓﻴﻪ ﺑﲔ )اﻟﻜﺘﺎب( ﻟﻠﻘﺪوري‪،‬‬
‫و)ﻣﻨﻈﻮﻣﺔ اﳋﻼﻓﻴﺎت( ﻟﻠﻨﺴـــــﻔﻲ )‪٥٣٧‬ﻫـ(‪ ،‬وﺑﻠﻐﺖ أﺑﻴﺎﲥﺎ‬
‫)‪ٍ ٢٦٦٩‬‬
‫ﺑﻴﺖ(‪.‬‬

‫‪١٤‬‬
‫‪) .٤‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﲏ( ﻛﺎن ﻣﻬﺮ ًا ﻻﺑﻨﺔ ﺷﻴﺨﻪ اﻟﺴﻤﺮﻗﻨﺪي‪،‬‬
‫ذﻟﻚ أن اﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ﺧﻄـﺒﻬﺎ ﻣﻦ أﺑـﻴﻬﺎ اﻟﻜـﺜـﲑ‪ ،‬ﻣﻦ اﳌﻠﻮك إﻻ أن‬
‫زوﺟﻬﺎ ﺑﺪﻻً ﻋﻨﻬﻢ ﺗﻠﻤﻴﺬه اﻟﻨﺠﻴﺐ ﻋﻼء اﻟﺪﻳﻦ اﻟﻜﺎﺳﺎﲏ؛‬
‫واﻟﺪﻫﺎ ﱠ‬
‫ﺑﻌﺪ أن ﴍح اﻟﺘﻠﻤﻴﺬ ﻛﺘﺎب ﺷﻴﺨﻪ )ﲢﻔﺔ اﻟﻔﻘﻬﺎء( ﰲ ﻛﺘﺎﺑﻪ )ﺑﺪاﺋﻊ‬
‫ﻣﻬﺮﻫﺎ ﻫﻮ ﻫﺬا‬
‫اﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ اﻟﴩاﺋﻊ (‪ ،‬ﻓﺰوﺟﻪ إﻳﺎﻫﺎ‪ ،‬وﻛﺎن ُ‬
‫وزو َﺟ ُﻪ اﺑﻨ َﺘ ُﻪ‪.‬‬
‫ﴍ َح ﲢﻔ َﺘ ُﻪ‪ ،‬ﱠ‬
‫اﻟﻜﺘﺎب‪ ،‬ﺣﺘﻰ ﻗﺎل اﻟﻔﻘﻬﺎء‪َ :‬‬
‫ﻛﺘﺎب )اﳍﺪاﻳﺔ( أﺻــــﻼً ﰲ ﻓﻘﻪ اﳊﻨﻔﻴﺔ‪ ،‬وﻋﻠﻴﻪ اﻋﺘﲈ ُد ِ‬
‫أﻛﺜﺮ‬ ‫ُ‬ ‫‪ُ .٥‬ﻳﻌﺪﱡ‬
‫ﻣﻦ ﺟﺎء ﺑﻌﺪه‪ ،‬وﺗﻮاﻓﺮت ﻋﻠﻴﻪ ﺟﻬﻮد ٍ‬
‫أﺋﻤﺔ ﻛﺒﺎر‪ ،‬ﻓﻘﻬﺎء وﳏﺪﺛﲔ‪،‬‬ ‫ُ‬ ‫َ ْ َ‬
‫ﻣﻨﻬﻢ اﻟﺸـﺎرح ﻟﻪ‪ ،‬وﻣﻨﻬﻢ اﳌﺨﺘﺼــﺮ‪ ،‬وﻣﻨﻬﻢ اﳌﺨﺮج ﻷﺣﺎدﻳﺜﻪ‪،‬‬
‫وزادت ﴍوﺣﻪ ﻋﲆ اﻟﺴــﺘﲔ ﻋﲆ ﻣﺎ ذﻛﺮ ﰲ ﻛﺸـــﻒ اﻟﻈﻨﻮن‪،‬‬
‫وﺧﺮج أﺣﺎدﻳﺜﻪ ﲬﺴﺔ ﻣﻦ ﻛﺒﺎر اﻟﻌﻠﲈء ﻛﺎﺑﻦ اﻟﱰﻛﲈﲏ ﰲ )اﻟﻜﻔﺎﻳﺔ‬
‫ﰲ ﻣﻌـﺮﻓﺔ أﺣﺎدﻳﺚ اﳍﺪاﻳﺔ (‪ ،‬واﳌﺤﺪث اﻟــﺰﻳﻠﻌــﻲ ﲨﺎل اﻟﺪﻳﻦ‬
‫)‪٧٦٢‬ﻫـ( ﰲ )ﻧﺼﺐ اﻟﺮاﻳﺔ(‪ ،‬واﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﲏ )‪٨٥٢‬ﻫـ(‬
‫ﰲ )اﻟﺪراﻳﺔ(‪ ،‬وﻫﻮ ﻣﻠﺨﺺ ﻛﺘﺎب )ﻧﺼـﺐ اﻟﺮاﻳﺔ(‪ ،‬واﺑﻦ اﻟﻮﻓﺎء‬
‫اﻟﻘــﺮﳾ )‪٧٧٥‬ﻫـ( ﰲ )اﻟﻌﻨـﺎﻳـﺔ(‪ ،‬واﺑﻦ ﻗﻄﻠﻮﺑﻐــﺎ )‪٨٧٩‬ﻫـ(‬
‫ﰲ )ﻣﻨﻴﺔ اﻷﳌﻌﻲ ﻓﻴﲈ ﻓﺎت ﻣﻦ ﲣﺮﻳﺞ أﺣﺎدﻳﺚ اﳍﺪاﻳﺔ ﻟﻠﺰﻳﻠﻌﻲ(‪.‬‬
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‫ُ‬
‫ﻣــﺜﻞ‬ ‫وﻟﺬا ﻗﺎﻟﻮا ﻓـﻴﻪ‪ :‬ﱂ ُﳜﺪم ﻛـﺘﺎب ﰲ ِ‬
‫اﻟﻔﻘﻪ ﻣﻦ اﳌﺬاﻫﺐ اﻷرﺑﻌﺔ‬ ‫ٌ‬ ‫ْ‬
‫ﻛـﺘﺎب )اﳍﺪاﻳﺔ(‪ ،‬ورﺑﲈ زادت اﻟﻜـﺘﺐ اﳌـﺘﻌﻠﻘﺔ ﺑﺎﳍﺪاﻳﺔ ﻋﲆ اﳌﺎﺋﺔ‪،‬‬
‫وﻫﺬا ٌ‬
‫دﻟﻴﻞ ﻋﲆ أﳘﻴﺘﻪ ﺑﲔ ﻛﺘﺐ اﳌﺬﻫﺐ‪.‬‬
‫ﳐﺘﴫ ﻟﻜﺘﺎﺑﻪ )اﻟﻮاﰲ(‬
‫ٌ‬ ‫‪) .٦‬ﻛﻨﺰ اﻟﺪﻗﺎﺋﻖ ﻟﻠﻨﺴـــــﻔﻲ( )‪٧١٠‬ﻫـ(‬
‫اﻟﺬي ﲨﻊ ﻓﻴﻪ ﺑﲔ ﻛﺘﺐ اﻟﺸﻴﺒﺎﲏ )اﳉﺎﻣﻊ اﻟﺼﻐﲑ واﳉﺎﻣﻊ اﻟﻜﺒﲑ‬
‫واﻟﺰﻳﺎدات وأﺟﺰاء ﻣﻦ اﳌﺒﺴﻮط(‪ ،‬و)ﳐﺘﴫ اﻟﻘﺪوري وﻣﻨﻈﻮﻣﺔ‬
‫اﳋﻼﻓﻴﺎت ﻟﻠﻨﺴــﻔﻲ( )‪٥٣٧‬ﻫـ(‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﻟﻌﺪدٍ ﻣﻦ اﳌﺴــﺎﺋﻞ‬
‫ﻗﺮﻳﺐ ﻣﻦ ﺛﻼﺛﲔ ﴍﺣﺎً‪.‬‬
‫ٌ‬ ‫واﻟﻮاﻗﻌﺎت‪ ،‬وﴍوﺣﻪ‬
‫‪ .٧‬اﺧﺘﴫ ﳏﻤﻮد اﳌﺤﺒﻮﰊ ﺗﺎج اﻟﴩﻳﻌﺔ ﻛﺘﺎب )اﳍﺪاﻳﺔ( ﰲ ﳐﺘﴫ‬
‫)اﻟﻮﻗﺎﻳﺔ( ﳊﻔﻴﺪه ﺻﺪر اﻟﺸــــﺮﻳﻌﺔ اﳌﺤﺒﻮﰊ ﻟﻴﺤﻔﻈﻪ ﰲ ﺻﻐﺮه‪،‬‬
‫ﺛﻢ اﺧﺘﴫ ﺻﺪر اﻟﴩﻳﻌﺔ اﳊﻔﻴﺪ )اﻟﻮﻗﺎﻳﺔ( ﰲ ﻣﺘﻦ )اﻟﻨﻘﺎﻳﺔ(‪.‬‬
‫‪ُ .٨‬ﺗ ْﻌﺘَﱪ )ﺣﺎﺷـــﻴﺔ اﺑﻦ ﻋـﺎﺑﺪﻳـﻦ( ﺧﺎﲤﺔ اﻟﺘﺤﻘﻴﻘﺎت واﻟﱰﺟﻴﺤﺎت‬
‫ﰲ اﳌﺬﻫﺐ اﳊﻨﻔﻲ‪ ،‬وﻟﻌـﻠـﻪ أﻫـﻢ ﻣﺆﻟﻒ ﰲ ﻋﺼـــﺮ اﻻﺳــﺘﻘﺮار‪،‬‬
‫وﻗﺪ وﺿﻊ ﻓﻴﻬﺎ ﺿﻮاﺑﻂ ﻣﻌﺮﻓﺔ اﻟﺮأي اﳌﻌﺘﻤﺪ ﰲ اﳌﺬﻫﺐ‪ ،‬وﻗﺪ ﺗﻮﰲ‬
‫ﻗﺒﻞ إﲤﺎﻣﻬﺎ‪ ،‬ﻓﺄﻛﻤﻠﻬﺎ وﻟﺪه ﳏﻤﺪ ﻋﻼء اﻟﺪﻳﻦ ﰲ ﻛﺘﺎﺑﻪ )ﻗـــﺮة ﻋﻴﻮن‬
‫اﻷﺧﻴﺎر ﻟﺘﻜﻤﻠﺔ رد اﳌﺤﺘﺎر( ﻓﺨﺮﺟﺖ ﰲ ﺟﺰءﻳﻦ ﰲ ﳎﻠﺪ واﺣﺪ‪.‬‬
‫‪١٦‬‬
 ‫‪ .٩‬ﻫﻨﺎك ﻛﺘﺐ ﲨﻌﺖ ﺑﲔ ﻋﺪة ﻣﺘﻮن ﻣﻨﻬﺎ‪:‬‬
‫أ‪) .‬ﳐﺰن اﻟﻔﻘﻪ ﻟﻸﻣﺎﳼ ‪٩٣٨‬ﻫـ(‪ ،‬ﲨﻊ ﻓﻴﻪ ﺑﲔ ﻋﺸـﺮة ﻣﺘﻮن‪ :‬وأﺷﺎر‬
‫)ﻟﻠﻤ ْﺠ َﻤﻊ(‪ ،‬واﳋــﺎء‪:‬‬
‫ﺑﺎﺳــــﻢ اﻟﻜﺘﺎب إﱃ ﻫﺬه اﳌﺘـﻮن‪ :‬ﻓﺎﳌﻴﻢ‪َ :‬‬
‫)ﻟﻠﻤﺨﺘﺎر(‪ ،‬واﻟـــﺰاي‪) :‬ﻟﻠﻜﻨــــﺰ(‪ ،‬واﻟﻨﻮن )ﻟﻠﻨﻘﺎﻳﺔ(‪ ،‬واﻷﻟﻒ‬
‫واﻟـﻼم‪) :‬ﻟﻠـﺪرر وﻟﻄـﺎﺋﻒ اﻹﺷـــﺎرات(‪ ،‬واﻟﻔــﺎء‪):‬ﻟﻠﻜﺎﰲ(‪،‬‬
‫واﻟﻘﺎف‪) :‬ﻟﻠﻮﻗﺎﻳﺔ(‪ ،‬واﳍﺎء‪) :‬ﻟﻠﻬﺪاﻳﺔ(‪ ،‬وﻫﻮ ﳐﻄﻮط ﻣﻦ )‪(٢١٩‬‬
‫ورﻗﺔ‪ ،‬وﻋﺪد ﻣﺴﺎﺋﻠﻪ‪ :‬ﺗﺴﻌﺔ آﻻف وﻣﺎﺋﺘﺎن وﺛﲈن وﺳﺘﻮن ﻣﺴﺄﻟﺔ‪.‬‬
‫ب‪) .‬ﳐﺘﺼـﺮ ﻣﻠﺘﻘـﻰ اﻷﺑﺤـﺮ( ﻟﻠﺤﻠﺒﻲ) ‪٩٥٦‬ﻫـ( ﲨـﻊ ﻓﻴـﻪ ﻣﺘـﻮن‬
‫)اﻟﻜﺘﺎب واﻟﻮﻗﺎﻳﺔ واﳌﺨﺘﺎر واﻟﻜﻨﺰ‪ ،‬وﻣﺴﺎﺋﻞ ُﻳﻔﺘﻘﺮ إﻟﻴﻬﺎ ﻣﻦ ﳎﻤﻊ‬
‫اﻟﺒﺤﺮﻳﻦ واﳍﺪاﻳﺔ(‪ ،‬وأﺟﺰاؤه أرﺑﻌﺔ‪ ،‬وﴍﺣﻪ )ﺷـــــﻴﺨﻲ زاده(‬
‫ﻣﻦ ﺗﺮﻛﻴﺎ )‪١٠٧٨‬ﻫـ(‪ ،‬ﰲ )ﳎﻤﻊ اﻷﳖﺮ ﴍح ﻣﻠﺘﻘﻰ اﻷﺑﺤﺮ(‪.‬‬

‫‪‬‬
‫ﻣﺼـــــــــﻄﻠﺤﺎت ﺧﺎﺻ ٌﺔ ﺑﺎﻟﻜﺘﺐ‪،‬‬
‫ٌ‬ ‫ﻟﻠﻤﺬﻫﺐ اﳊﻨﻔﻲ‬
‫وﻣﺼــــﻄﻠﺤﺎت‬
‫ٌ‬ ‫وﻣﺼـــﻄﻠﺤﺎت ﺧﺎﺻـ ٌﺔ ﺑﺎﻷﺋﻤـﺔ واﻷﻋـﻼم‪،‬‬
‫ٌ‬
‫ٌ‬
‫ﺧـﺎﺻـﺔ ﺑﻌﻼﻣـﺎت اﻟﻔﺘﻮى واﻟﱰﺟﻴﺢ‪.‬‬
‫‪١٧‬‬
 ‫‪‬‬
‫ـﺔ أو )اﻷﺻــــﻮل(‪َ :‬و ِﻫ َﻲ ﲢـﻮي اﳌَْ َﺴـﺎﺋِ َﻞ‬ ‫ـﺎﻫ ِﺮ اﻟﺮواﻳ ِ‬
‫ﱢ َ َ‬
‫‪ .١‬ﻛﺘﺐ َﻇ ِ‬
‫ُ‬
‫ات‬ ‫اﻟﺴﺘ ِﱠﺔ َو ِﻫ َﻲ )اﳌَْ ْﺒ ُﺴ ُ‬
‫ﻮط َواﻟﺰﱢ َﻳﺎ َد ُ‬ ‫اﻹﻣﺎ ِم ُ َ ٍ‬
‫ﳏ ﱠﻤﺪ ﱢ‬ ‫ُﺐ ْ ِ َ‬ ‫ُﻮر َة ِﰲ ُﻛﺘ ِ‬
‫اﳌَْ ْﺬﻛ َ‬
‫ِ‬ ‫اﻟﺼ ِﻐ ُﲑ َو َْ‬ ‫ِ‬ ‫ِ‬
‫اﳉــــﺎﻣ ُﻊ اﻟْ َﻜﺒِ ُﲑ َو ﱢ‬
‫اﻟﺴ َ ُﲑ‬ ‫اﻟﺴ َ ُﲑ ﱠ‬
‫اﻟﺼﻐ ُﲑ َو ﱢ‬ ‫اﳉـــﺎﻣ ُﻊ ﱠ‬ ‫َو َْ‬
‫ﳏ ﱠﻤ ٍﺪ‬
‫ﺖ َﻋ ْﻦ ُ َ‬ ‫اﻟﺮ َوا َﻳ ِﺔ؛ ِﻷَ ﱠﳖَـــﺎ ُر ِو َﻳ ْ‬ ‫ِ‬
‫ﺖ ﺑِ َﻈــﺎﻫ ِﺮ ﱢ‬ ‫اﻟْ َﻜﺒِ ُﲑ( َوإِﻧ َﱠﲈ ُﺳ ﱢﻤ َﻴ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ِﺑﺮ َوا َﻳﺎت اﻟ ﱢﺜ َﻘﺎت َﻓ ِﻬ َﻲ َﺛﺎﺑِ َﺘ ٌﺔ َﻋﻨْ ُﻪ َو ُﻣﺘ ََﻮاﺗ َﺮ ٌة َأ ْو َﻣ ْﺸ ُﻬ َ‬
‫ﻮر ٌة َﻋﻨْ ُﻪ‪.‬‬
‫‪ .٢‬اﻷﺻﻞ‪ :‬وﻳﺮاد ﺑﻪ )اﳌﺒﺴﻮط( ﻟﻺﻣﺎم ﳏﻤﺪ ﺑﻦ اﳊﺴﻦ اﻟﺸـﻴﺒﺎﲏ؛‬
‫وﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻧﻪ أول ﻣﺆﻟﻔﺎﺗﻪ‪.‬‬
‫‪ .٣‬اﻟﻜﺘﺎب‪ :‬وﻳﺮاد ﺑﻪ ﳐﺘﺼـﺮ اﻟﻘﺪوري؛ وﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻧﻪ أﺻﺒﺢ‬
‫ﻋﻤﺪة اﳌﺬﻫﺐ؛ ﻛـ )ﻛﺘﺎب( ﺳﻴﺒﻮﻳﻪ ﰲ اﻟﻨﺤﻮ‪.‬‬
‫ُﻮرةِ‪،‬‬
‫اﻟﺴﺘﱠﺔ ا َْﳌ ْﺬﻛ َ‬
‫ِ‬
‫ُﺐ ﱢ‬ ‫‪ .٤‬اﻟﻨﻮادر‪ :‬وﻫـﻲ اﳌَ َﺴﺎﺋِ ُﻞ اﻟﺘـﻲ َﱂ ْ ﺗ ُْﺬﻛ َْﺮ ِﰲ ا ْﻟ ُﻜﺘ ِ‬

‫ﻺ َﻣﺎ ِم‬‫ُﺐ ا َْﳌﻨ ُْﺴﻮ َﺑ ِﺔ ﻟِ ْ ِ‬

‫ُﺐ ْاﻷُ ْﺧ َﺮى؛ ﱠإﻣﺎ ِﰲ ا ْﻟ ُﻜﺘ ِ‬ ‫ُﻮر ٌة ِﰲ ا ْﻟ ُﻜﺘ ِ‬ ‫ِ‬
‫َوﻫ َﻲ َﻣ ْﺬﻛ َ‬
‫ﺎت واﻟﻜﻴﺴﺎﻧﻴﺎت واﳉﺮﺟﺎﻧﻴﺎت واﻟﺮ ﱢﻗ ِ‬ ‫)ﻛﺎﳍﺎروﻧِﻴ ِ‬ ‫ٍ‬
‫ﻴﺎت(‪،‬‬ ‫ﱢ‬ ‫ُﳏ ﱠَﻤﺪ؛ َْ ُ ﱠ‬
‫ﺎد‪ ،‬وﻳ َﻘ ُﺎل َﳍﺎ‪ :‬ﻏَ ﲑ َﻇ ِ‬ ‫ٍ‬ ‫ُـــﻮر ٌة ِﰲ ﻛِﺘ ِ‬
‫ﺎﻫ ِﺮ‬ ‫ُْ‬ ‫اﳊ َﺴ ِﻦ ْﺑ ِﻦ ِز َﻳ َ ُ‬ ‫َﺎب َ‬ ‫َوإ ِ ﱠﻣﺎ َﻣ ْﺬﻛ َ‬
‫ﻴﺤ ٍﺔ‪.‬‬ ‫ٍ ِ ٍ ٍ ِ‬ ‫ٍ‬ ‫ِ ِ‬
‫اﻟﺮ َوا َﻳﺔ؛ ﻷَ ﱠﳖَﺎ َﱂ ْ ﺗ ُْﺮ َو َﻋ ْﻦ ُﳏ ﱠَﻤﺪ ﺑِ ِﺮ َوا َﻳﺎت َﻇﺎﻫ َﺮة َﺛﺎﺑِﺘَﺔ َﺻﺤ َ‬
‫ﱢ‬

‫‪١٨‬‬
‫‪.٥‬اﻟﻮاﻗﻌﺎت‪ :‬وﻳﺮاد ﲠﺎ اﻟﻜﺘﺐ اﻟﺘﻲ اﺷــــــــﺘﻤﻠﺖ ﻋﲆ اﳌَْ َﺴﺎﺋِ ِﻞ‬
‫ون‪َ ،‬و ِﻫ َﻲ َأ ْﺟ ِﻮ َﺑ ٌﺔ َﻋ َﲆ َأ ْﺳﺌِ َﻠ ٍﺔ‬
‫ون اﳌُْﺘَﺄَ ﱢﺧ ُﺮ َ‬
‫اﺳﺘَﻨْ َﺒﻄَ َﻬﺎ اﳌُْ ْﺠﺘ َِﻬﺪُ َ‬ ‫ِ‬
‫اﻟﱠﺘــﻲ ْ‬
‫ﺖ َُﳍ ْﻢ‪ ،‬وﺗﺴﻤﻰ ﻛﺘﺐ اﻟﻔﺘﺎوى؛ )ﻛﺎﻟﻨﻮازل ﻟﻠﺴـﻤﺮﻗﻨﺪي‪،‬‬
‫َو َﻗ َﻌ ْ‬
‫وﻓﺘﺎوى ﻗﺎﺿﻴﺨﺎن(‪.‬‬
‫‪ .٦‬اﳌﺘﻮن اﻷرﺑﻌﺔ‪ :‬وﻳﺮاد ﲠﺎ )اﳌﺨﺘﺎر ﻟﻠﻤﻮﺻـﲇ(‪ ،‬و)وﻗﺎﻳﺔ اﻟﺮواﻳﺔ‬
‫ﻟﻠﻤﺤﺒﻮﰊ(‪ ،‬و)ﻛﻨﺰ اﻟﺪﻗﺎﺋﻖ ﻟﻠﻨﺴــــــﻔﻲ(‪ ،‬و)ﳎﻤﻊ اﻟﺒﺤﺮﻳﻦ‬
‫ﻻﺑﻦ اﻟﺴﺎﻋﺎﰐ(‪.‬‬
‫‪ .٧‬اﳌﺘﻮن اﻟﺜﻼﺛﺔ‪ :‬وﻳـﺮاد ﲠــﺎ )ﳐﺘﺼـــﺮ اﻟﻘــﺪوري(‪ ،‬و)اﻟﻮﻗﺎﻳﺔ‬
‫ﻟﻠﻤﺤﺒﻮﰊ(‪ ،‬و)اﻟﻜﻨﺰ ﻟﻠﻨﺴﻔﻲ(‪.‬‬
‫‪‬‬
‫‪ .١‬اﻹﻣﺎم اﻷﻋﻈﻢ‪ :‬وﻳﻘﺼﺪ ﺑﻪ اﻹﻣﺎم أﺑﻮ ﺣﻨﻴﻔﺔ اﻟﻨﻌﲈن رﲪﻪ اﷲ‪.‬‬
‫‪ .٢‬اﻟﺸﻴﺨﺎن‪ :‬وﻳﻘﺼـﺪ ﲠﲈ اﻹﻣﺎم أﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬وﺻﺎﺣﺒﻪ أﺑﻮ ﻳﻮﺳﻒ‬
‫رﲪﻬﲈ اﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ .٣‬اﻟﻄﺮﻓﺎن‪ :‬وﻳﻘﺼــــﺪ ﲠـﲈ اﻹﻣـﺎم أﺑﻮ ﺣﻨﻴﻔـﺔ‪ ،‬وﺻﺎﺣﺒﻪ ﳏﻤـﺪ‬
‫ﺑﻦ اﳊﺴﻦ رﲪﻬﲈ اﷲ ﺗﻌﺎﱃ‪.‬‬

‫‪١٩‬‬
‫‪ .٤‬اﻟﺼﺎﺣﺒﺎن‪ :‬وﻳﻘﺼﺪ ﲠﲈ أﺑﻮ ﻳﻮﺳﻒ‪ ،‬وﳏﻤﺪ ﺑﻦ اﳊﺴﻦ رﲪﻬﲈ اﷲ‪.‬‬
‫‪ .٥‬ﺷﻴﺦ ا ٍﻹﺳﻼم‪ :‬وﻳﻄﻠﻖ ﻋﲆ ﻋﺪد ﻣﻦ اﻟﻌﻠﲈء اﻟﺬﻳﻦ ﺗﺼــــﺪروا‬
‫اﻫـﺮ زاده( اﻟﺒﺨﺎري )‪٤٨٣‬ﻫـ(‬ ‫)ﺧﻮ ِ‬
‫ﻟﻺﻓﺘﺎء‪ ،‬وإذا أﻃﻠﻖ ﻳﺮاد ﺑﻪ ُ َ‬
‫وﻟﻪ ﻛﺘﺎب )اﳌﺒﺴﻮط( ﰲ ﲬﺴﺔ ﻋﴩ ﳎﻠﺪ ًا‪.‬‬
‫‪ .٦‬اﻟﻌﺎﻣﺔ‪ :‬وﻳﻘﺼﺪ ﺑﻪ ﻋﺎﻣﺔ ﻣﺸﺎﻳﺦ اﳌﺬﻫﺐ اﳊﻨﻔﻲ‪.‬‬
‫اﻟﺴ َﺒ ْﺬﻣﻮﲏ )‪ ٣٤٠‬ﻫـ(‪ ،‬ﻟﻪ ﻛﺘﺎب‬
‫‪ .٧‬اﻷﺳﺘﺎذ‪ :‬وﻳﻘﺼـــﺪ ﺑﻪ ﻋﺒﺪاﷲ ﱡ‬
‫ﻛﺸﻒ اﻷﺛﺎر ﰲ ﻣﻨﺎﻗﺐ أﰊ ﺣﻨﻴﻔﺔ‪.‬‬
‫‪ .٨‬ﻓﺨﺮ اﻹﺳﻼم‪ :‬وﻳﻘﺼـــﺪ ﺑﻪ ﻋﲇ ﺑﻦ ﳏﻤﺪ اﻟﺒﺰدوي )‪٤٨٢‬ﻫـ(‪،‬‬
‫وﻳﻘﺎل ﻟﻪ‪ :‬أﺑﻮ اﻟﻌﴪ؛ ﻟﻌﴪ ﻓﻬﻢ ﺗﺼﺎﻧﻴﻔﻪ ﻋﲆ أﻛﺜﺮ اﻟﻨﺎس‪.‬‬
‫‪ .٩‬ﺷﻤﺲ اﻷﺋﻤــﺔ‪ :‬ﻳﻄـﻠـﻖ ﻋﲆ ﻋـﺪد ﻣﻦ اﻷﺋﻤــﺔ‪ ،‬وﻳﻘﺼـــــﺪ‬
‫اﻟﴪﺧﴘ ﺻﺎﺣﺐ اﳌﺒﺴﻮط‪.‬‬
‫ﺑﻪ ﻋﻨﺪ اﻹﻃﻼق ﱠ ْ‬
‫‪ .١٠‬ﻣﻔﺘﻲ اﻟﺜﻘﻠﲔ‪ :‬ﻧﺠﻢ اﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ اﻟﻨﺴـﻔﻲ ) ‪٥٣٧‬ﻫـ(‪،‬‬
‫ﺻﺎﺣﺐ ﻣﻨﻈﻮﻣﺔ اﳋﻼﻓﻴﺎت ﰲ اﻟﻔﻘﻪ‪ ،‬ﺳﻤﻲ ﺑﺬﻟﻚ؛ ﻟﺴﻌﺔ ﻋﻠﻤﻪ‪.‬‬
‫‪ .١١‬اﻟﺼــــﺪر اﻟﻜـﺒـﲑ‪ :‬ﺑﺮﻫــﺎن اﻟﺪﻳﻦ اﻟﻜﺒﲑ وﺑﺮﻫــﺎن اﻷﺋﻤﺔ‬
‫ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﺎزة‪.‬‬
‫‪٢٠‬‬
‫‪ .١٢‬اﻟﺼـﺪر اﻟﺸـﻬﻴﺪ‪ :‬وﻳﻘﺼـﺪ ﺑﻪ ﺣﺴـﺎم اﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ اﻟﺼـﺪر‬
‫اﻟﻜﺒﲑ ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺎزه‪.‬‬
‫‪ .١٣‬اﻟﺼـــﺪر اﻟﺴـــﻌﻴﺪ‪ :‬أﲪﺪ ﺑﻦ اﻟﺼــــﺪر اﻟﻜﺒﲑ ﻋﺒﺪ اﻟﻌﺰﻳﺰ‬
‫ﺑﻦ ﻣﺎزة أﺧﻮ اﻟﺼﺪر اﻟﺸﻬﻴﺪ‪.‬‬
‫‪ .١٤‬ﺑﺮﻫﺎن اﻟﺪﻳﻦ ﺻﺎﺣﺐ اﳌﺤﻴﻂ اﻟﱪﻫﺎﲏ‪ :‬ﳏﻤﻮد ﺑﻦ اﻟﺼﺪر اﻟﺴﻌﻴﺪ‪.‬‬
‫‪ .١٥‬ﺻﺪر اﻹﺳﻼم‪ :‬وﻳﻘﺼـــــﺪ ﺑﻪ ﻃﺎﻫﺮ ﺑﻦ ﺑﺮﻫﺎن اﻟﺪﻳﻦ ﳏﻤﻮد‬
‫ﺑﻦ اﻟﺼﺪر اﻟﺴﻌﻴﺪ ﺑﻦ ﻣﺎزة‪.‬‬
‫‪ .١٦‬ﺗﺎج اﻟﴩﻳﻌﺔ‪ :‬وﻳﻘﺼﺪ ﺑﻪ ﳏﻤﻮد اﳌﺤﺒﻮﰊ‪.‬‬
‫‪ .١٧‬ﺻﺪر اﻟﴩﻳﻌﺔ‪ :‬وﻳﻘﺼﺪ ﺑﻪ ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻣﺴﻌﻮد اﳌﺤﺒﻮﰊ ﺣﻔﻴﺪ‬
‫ﺗﺎج اﻟﴩﻳﻌﺔ ﳏﻤﻮد اﳌﺤﺒﻮﰊ‪.‬‬
‫‪ .١٨‬إﻣﺎم اﳊﺮﻣﲔ‪ :‬وﻳﻘﺼﺪ ﺑﻪ اﻟﻘﺎﴈ ﻳﻮﺳﻒ اﳉﺮﺟﺎﲏ‪.‬‬
‫‪ .١٩‬اﻟﺴــــﻠﻒ‪ :‬وﻳﻘﺼــــﺪ ﺑﻪ أﺋﻤﺔ اﳌﺬﻫﺐ ﻣﻦ اﻹﻣﺎم أﰊ ﺣﻨﻴﻔﺔ‬
‫إﱃ ﳏﻤﺪ ﺑﻦ اﳊﺴﻦ اﻟﺸﻴﺒﺎﲏ‪.‬‬
‫‪ .٢٠‬اﳋﻠﻒ‪ :‬وﻳﻘﺼــــﺪ ﺑﻪ أﺋﻤﺔ اﳌﺬﻫﺐ ﻣﻦ ﳏﻤﺪ ﺑﻦ اﳊﺴــــﻦ‬
‫إﱃ اﳊﻠﻮاﲏ اﳌﺘﻮﰱ ﻗﺮاﺑﺔ )‪٤٥٦‬ﻫـ(‪.‬‬

‫‪٢١‬‬
 ‫‪ .٢١‬ﻟﻔﻆ )ﻟﻪ(‪ :‬أي‪ :‬ﻟﻺﻣﺎم أﰊ ﺣﻨﻴﻔﺔ اﻟﻨﻌﲈن رﲪﻪ اﷲ‪.‬‬
‫‪ .٢٢‬ﻟﻔﻆ اﻟــﺘــﺜــﻨــﻴﺔ ﻣــﺜﻞ‪) :‬ﻗﺎﻻ(‪ ،‬أو )ﳍﲈ(‪ ،‬أو )ﻋــﻨﺪﳘﺎ(‪،‬‬
‫أو )ﻣﺬﻫﺒﻬﲈ(‪ :‬أﺑﻮ ﻳﻮﺳﻒ وﳏﻤﺪ ﺑﻦ اﳊﺴﻦ‪.‬‬
‫‪ .٢٣‬ﻟﻔﻆ‪) :‬أﺻﺤﺎﺑﻨﺎ(‪ :‬أﺑﻮ ﺣﻨﻴﻔﺔ وﺻﺎﺣﺒﺎه‪.‬‬
‫‪ .٢٤‬ﻟﻔﻆ‪) :‬اﳌﺸﺎﻳﺦ(‪ :‬ﻣﻦ ﱂ ﻳﺪرك اﻹﻣﺎم‪.‬‬
‫‪‬‬
‫ﲨﻊ ﰲ )درر اﳊﻜﺎم( ﻋﺪد ًا ﻣﻦ ﻣﺼـــــﻄﻠﺤﺎت اﻟﻔﺘﻮى‬
‫واﻟﱰﺟﻴﺢ؛ وﺿﻮاﺑﻂ اﻟﺮاﺣﺞ ﻣﻦ اﻷﻗﻮال‪ ،‬وﺧﻼﺻﺘﻬﺎ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪‬‬
‫‪‬‬
‫)و َﻋ َﻠ ْﻴ ِﻪ ا ْﻟ َﻔﺘ َْﻮى(‪َ ،‬أ ْو )ﺑِ ِﻪ ُﻳ ْﻔﺘَـﻰ( َأ ْو )ﺑِ ِﻪ ﻧ َْﺄ ُﺧ ُﺬ(‪،‬‬ ‫ِ‬
‫ﻫ َﻲ َﻛ َﻘ ْﻮﳍﻢ‪َ :‬‬
‫ِ‬

‫ِ‬
‫ﱠـــﺎس‬ ‫ي َﻋ َﻠ ْﻴ ِﻪ َﻋ َﻤ ُﻞ اﻟﻨ‬ ‫)و َﻋ َﻠ ْﻴ ِﻪ َﻋ َﻤ ُﻞ ا ْﻟ َﻴ ْﻮمِ( َ‬
‫)أ ْ‬
‫ِ ِ ِ‬
‫)و َﻋ َﻠ ْﻴﻪ اﻻ ْﻋﺘ َﲈ ُد(‪َ ،‬أ ْو َ‬
‫َأ ْو َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﳊ ِ ِ‬
‫ﻴﺢ(‪،‬‬ ‫اﻟﺼﺤ ُ‬ ‫)و ُﻫ َﻮ ﱠ‬ ‫)و َﻋ َﻠ ْﻴﻪ َﻋ َﻤ ُﻞ ْاﻷُ ﱠﻣﺔ(‪َ ،‬أ ْو َ‬ ‫ﺎﴐ(‪َ ،‬أ ْو َ‬ ‫ِﰲ َﻫ َﺬا َ‬
‫اﻟﺰﱠﻣ ِﻦ َْ‬
‫ي ْاﻷَ ْﺷ َﺒ ُﻪ‬‫)أ ْ‬‫)و ُﻫ َﻮ ْاﻷَ ْﺷ َﺒ ُﻪ (‪َ ،‬‬
‫)ﻫ َﻮ ْاﻷَ ْﻇ َﻬ ُﺮ ( َأ ْو َ‬ ‫)و ُﻫ َﻮ ْاﻷَ َﺻ ﱡﺢ (‪َ ،‬أ ْو ُ‬ ‫َأ ْو َ‬
‫ُــﻮن َﻋ َﻠ ْﻴ ِﻪ اﻟْ َﻔﺘ َْﻮى (‪َ ،‬أ ْو َو ُﻫ َﻮ‬
‫اﺟ ُﺢ دِ َرا َﻳ ًﺔ‪َ ،‬ﻓ َﻴﻜ ُ‬
‫اﻟﺮ ِ‬
‫ــﻮص ِر َوا َﻳ ًﺔ َو ﱠ‬
‫ِ‬ ‫ﺑِﺎ َْﳌﻨ ُْﺼ‬

‫‪٢٢‬‬
 ‫)اﻷَوﺟﻪ(‪َ ،‬أو وﻫﻮ )اﳌُْﺨْ ﺘَﺎر(‪ِ ،‬‬
‫)وﺑِﻪ َﺟ َﺮى ا ْﻟ ُﻌ ْﺮفُ (‪َ ،‬‬
‫)و ُﻫ َﻮ اﳌُْ َﺘ َﻌ َﺎرفُ (‪،‬‬ ‫ُ َ‬ ‫ْ ْ َ ُ ْ َ َُ‬
‫)وﺑ ِ ِﻪ َأ َﺧ َﺬ ﻋ َﻠﲈؤُ ﻧَﺎ(‪ ،‬وﻣﺎ َأ ْﺷﺒﻪ َذﻟِ َﻚ ِﻣﻦ ْاﻷَ ْﻟ َﻔ ِ‬
‫ﺎظ‪.‬‬ ‫ْ‬ ‫َ َ ََ‬ ‫ُ َ‬ ‫َ‬
‫ِ‬
‫ــــﺎظ‬ ‫ـــﺎظ آﻛَﺪُ ِﻣ ْﻦ ْاﻷَ ْﻟ َﻔ‬
‫ِ‬ ‫َو َﻣ َﻊ َذﻟِ َﻚ َﻓﺈِنﱠ َﺑ ْﻌ َﺾ َﻫ ِﺬ ِه ْاﻷَ ْﻟ َﻔ‬
‫)اﻷَ َﺻ ﱢﺢ َو ْاﻷَ ْﺷ َﺒ ِﻪ (‪َ ،‬وﻟَ ْﻔ ُﻆ‬ ‫ْاﻷُ ْﺧﺮى؛ َﻓﺈِ ﱠن ﻟَ ْﻔ َﻆ ا ْﻟ َﻔﺘْﻮى آﻛَﺪُ ِﻣﻦ ﻟَ ْﻔ ِ‬
‫ﻆ ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﻆ )ا ْﻟ َﻔﺘ َْﻮى َﻋ َﻠﻴْ ِﻪ(‪ ،‬ﻛ ََﲈ َأنﱠ )ﻟَ ْﻔ َﻆ ْاﻷَ َﺻ ﱢﺢ( آﻛَﺪُ‬
‫)وﺑِ ِﻪ ﻳ ْﻔﺘَﻰ( آﻛَﺪُ ِﻣﻦ ﻟَ ْﻔ ِ‬
‫ْ‬ ‫َ ُ‬
‫)اﺣﺘِ َﻴﺎﻃِ ﱟﻲ(‪.‬‬ ‫ِ‬ ‫ِ‬
‫)أ ْﺣ َﻮ ُط( آﻛَﺪُ ﻣ ْﻦ َﻟ ْﻔﻆ ْ‬ ‫ﺤﻴﺢِ (‪َ ،‬و َﻟ ْﻔ ُﻆ َ‬ ‫ﻆ )اﻟﺼ ِ‬
‫ﱠ‬
‫ِﻣﻦ َﻟ ْﻔ ِ‬
‫ْ‬
‫‪‬‬
‫ﳚ َﻬ ُﺮ َواﳌُْ َﺨﺎ َﻓﺘ َِﺔ‬‫ــﻴﲈ ُ ْ‬
‫‪ .١‬ﻗﺎل ﰲ اﻟــﺒﺪاﺋﻊ‪) :‬وﻛ ََﺬا وا َﻇﺐ ﻋﲆ َْ ِ‬
‫اﳉ ْﻬ ِﺮ ﻓ َ‬ ‫َ َ‬ ‫َ‬
‫ﻮب َو َﻋ َﲆ ﻫﺬا َﻋ َﻤ ُﻞ ْاﻷُ ﱠﻣ ِﺔ(‪.‬‬
‫ﻴﻞ اﻟْ ُﻮ ُﺟ ِ‬ ‫ﺖ َو َذﻟِ َﻚ َدﻟِ ُ‬ ‫ﻓِ َﻴﲈ ُ َ‬
‫ﳜﺎ َﻓ ُ‬
‫)و َأ ﱠﻣﺎ ا َْﳌ ْﻮ ِﺿ ُﻊ اﻟﺬي ُﻳ ْﻘ َﻄ ُﻊ ﻣﻦ ا ْﻟ َﻴ ِﺪ ا ْﻟ ُﻴ ْﻤﻨَﻰ‬
‫‪ .٢‬وﻗﺎل ﰲ ﺑﺎب اﻟﴪﻗﺔ‪َ :‬‬
‫ــــــﺎﻣ ِﺔ اﻟْ ُﻌ َﻠ َﲈ ِء رﴈ اﷲﱠُ َﻋﻨ ُْﻬ ْﻢ ‪. .‬‬
‫ﱠ‬ ‫ــﻞ اﻟﺰﱠ ﻧ ِْﺪ ِﻋﻨْﺪَ َﻋ‬
‫ــﻮ َﻣ ْﻔ ِﺼ ُ‬
‫َﻓ ُﻬ َ‬
‫َو َﻋ َﻠ ْﻴ ِﻪ َﻋ َﻤ ُﻞ ْاﻷُ ﱠﻣ ُﺔ ﻣﻦ َﻟﺪُ ْن رﺳﻮل اﷲﱠِ َإﱃ َﻳ ْﻮ ِﻣﻨَﺎ ﻫﺬا(‪.‬‬
‫‪ .٣‬ﻗﺎل ﰲ اﻟﺒﺤـﺮ اﻟﺮاﺋـﻖ ﻋﻦ اﻟﱰﺗﻴﺐ ﰲ اﻟﻮﺿــﻮء‪) :‬وﻫﻮ ﺳـــُﻨ ٌﱠﺔ‬
‫ـﻪ‪،‬‬ ‫ـﱰﻛِ ِ‬ ‫ِ‬ ‫ﺤـــﻴﺢِ ‪ ،‬وﻳﻜ ُ ِ‬
‫ﻣ َﺆﻛﱠـﺪَ ٌة ِﻋﻨْﺪَ ﻧَـﺎ ﻋﲆ اﻟﺼ ِ‬
‫ُـﻮن ُﻣﺴــــﻴﺌًﺎ ﺑ َ ْ‬ ‫ََ‬ ‫ﱠ‬ ‫ُ‬
‫اﻟﺸﺎﻓ ِ ِﻌ ﱢﻲ َﻓ ْﺮ ٌض(‪.‬‬
‫َو ِﻋﻨْﺪَ ﱠ‬

‫‪٢٣‬‬
‫‪.٤‬وﻗﺎل ﰲ اﻟﺪر اﳌﺨﺘﺎر‪)“ :‬واﳌﺆﺗﻢ ﻻ ﻳﻘــــﺮأ ﻣﻄﻠﻘ ًﺎ(‪ ،‬وﻻ اﻟﻔﺎﲢﺔ‬
‫ﰲ اﻟﺴــﺮﻳﺔ اﺗﻔﺎﻗﺎً‪) ...‬ﻓﺈن ﻗﺮأ ﻛﺮه ﲢﺮﻳ ًﲈ( وﺗﺼــﺢ ﰲ اﻷﺻﺢ‪،‬‬
‫ﺗﻔﺴﺪُ ‪ ،‬وﻳﻜﻮن‬
‫وﰲ درر اﻟﺒﺤﺎر ﻋﻦ ﻣﺒﺴــــﻮط ُﺧ َﻮاﻫﺮ زَ ا َد ْه أﻧﻪ ُ‬
‫ﻓﺎﺳﻘﺎً‪ ،‬وﻫﻮ ﻣﺮوى ﻋﻦ ﻋﺪد ﻣﻦ اﻟﺼـــــــﺤﺎﺑﺔ؛ ﻓﺎﳌﻨﻊ أﺣﻮط‬
‫)ﺑﻞ ﻳﺴﺘﻤﻊ( إذا ﺟﻬﺮ‪) ،‬وﻳﻨﺼﺖ( إذا أﴎ”‪.‬‬
‫ﻣﻼﺣﻈﺔ‪ :‬درر اﻟﺒﺤﺎر ﻟﻠﻘﻮﻧﻮي )‪٧٨٨‬ﻫـ(‪ ،‬ﺣﻨﻔـﻲ ﻣﻘﺎرن‪ ،‬ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻴﻪ اﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ﺣﺎﺷﻴﺘﻪ‪.‬‬
‫‪ .٥‬ﻗﺎل ﺑـــﺮﻫــﺎن اﻟﺪﻳﻦ اﺑﻦ ﻣـﺎزة ﰲ اﳌﺤﻴﻂ اﻟﱪﻫـﺎﲏ‪) :‬وإذا ﻗﺎل‬
‫اﻟﺴــﻠﻄﺎن ﻟﺮﺟﻞ‪ :‬ﺟﻌﻠﺘﻚ ﻗﺎﺿﻴ ًﺎ‪ ،‬وﱂ ﻳﻌﲔ ﺑﻠﺪةً‪ ،‬وﻟﻠﺴــﻠﻄﺎن‬
‫ﺑﻼ ٌد ﻛﺜﲑة؛ ﻻ ﺷﻚ أﻧﻪ ﻻ ﻳﺼــــــــﲑ ﻗﺎﺿﻴﺎً ﻋﲆ اﻟﺒﻼد ﻛ ﱢﻠﻬﺎ‪،‬‬
‫وﻫﻞ ﻳﺼﲑ ﻗﺎﺿﻴﺎً ﻋﲆ اﻟﺒﻠﺪة اﻟﺘﻲ ﻫﻮ ﻓﻴﻬﺎ؟ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺼﲑ‪،‬‬
‫وﻗﻴﻞ ﻳﺼﲑ‪ ،‬وﻫﻮ اﻷﻇﻬﺮ واﻷﺷﺒﻪ(‪.‬‬
‫ـﻴﻞ‬‫ْﺖ َﻃﺎﻟِ ٌﻖ َﻻ َﻗﻠِ ٌ‬ ‫)أﻧ ِ‬‫‪ .٦‬ﻗﺎل ﰲ اﻟﻔﺘﺎوى اﳍـﻨﺪﻳﺔ‪َ :‬و َﻟ ْﻮ ﻗﺎل ِﻻ ْﻣ َﺮ َأﺗِ ِﻪ‪َ :‬‬
‫ِ‬ ‫ِ‬ ‫َو َﻻ ﻛَﺜِ ٌﲑ َﺗ َﻘ ُﻊ اﻟ ﱠﺜ َﻼ ُ‬
‫ﲪ ُﻪ‬‫ث‪ ،‬وﻫﻮ اﳌُْﺨْ ﺘ َُﺎر‪ ،‬وﻗﺎل ا ْﻟ َﻔﻘﻴ ُﻪ أﺑﻮ َﺟ ْﻌ َﻔ ٍﺮ َر َ‬
‫اﷲﱠُ َﺗ َﻌ َﺎﱃ‪َ :‬ﻳ َﻘ ُﻊ ﺛِﻨْﺘ ِ‬
‫َﺎن وﻫﻮ ْاﻷَ ْﺷ َﺒﻪ(‪.‬‬
‫‪٢٤‬‬
 ‫ِ‬
‫اﻟﺘﻜﺒﲑ ﰲ اﻷﺳﻮاق ﰲ‬ ‫ُ‬
‫اﻟﻌﺎﻣﺔ ﻣﻦ‬ ‫‪ .٧‬ﻗﺎل ﰲ اﻟﺪر اﳌﺨﺘﺎر‪) :‬وﻻ ُﻳﻤﻨﻊ‬
‫ﻓﻮر ﱢ‬
‫ﻛﻞ ﻓﺮض‬ ‫اﻷﻳﺎم اﻟﻌﺸــــــﺮ‪ ،‬وﺑﻪ ﻧﺄﺧﺬ‪) ..‬وﻗﺎﻻ ﺑﻮﺟﻮﺑﻪ َ‬
‫ﻣﻄﻠﻘﺎً (‪ ،‬وﻟﻮ ﻣﻨﻔﺮد ًا أو ﻣﺴـــــﺎﻓﺮ ًا أو اﻣﺮأةً؛ ﻷﻧﻪ َﺗ َﺒ ٌﻊ ﻟﻠﻤﻜﺘﻮﺑﺔ‬
‫اﳋﺎﻣﺲ ِ‬
‫)آﺧﺮ أﻳﺎم اﻟﺘﺸـﺮﻳﻖ‪ ،‬وﻋﻠﻴﻪ اﻻﻋﺘﲈ ُد(‬ ‫ِ‬ ‫)إﱃ( ﻋﴫ اﻟﻴﻮم‬
‫ُ‬
‫واﻟﻌﻤﻞ واﻟﻔﺘﻮى ﰲ ﻋﺎﻣﺔ اﻷﻣﺼﺎر وﻛﺎﻓﺔ اﻷﻋﺼﺎر(‪.‬‬
‫ٍ‬
‫ﺑﻌﴫ‬ ‫‪ .٨‬ﻗﺎل ﰲ اﻟﺪر اﳌﺨﺘﺎر ﻋﻦ اﳋﺎرج ﻣﻦ اﻟﻘـﺮﺣﺔ‪)“ :‬واﳌُ َ‬
‫ﺨﺮ ُج(‬
‫)ﺳــــــــﻴﺎن( ﰲ ﺣﻜﻢ اﻟﻨﻘﺾ ﻋﲆ اﳌﺨﺘﺎر؛‬
‫ٌ‬ ‫ﺑﻨﻔﺴ ِﻪ‬
‫)واﳋﺎرج( ِ‬
‫ُ‬
‫ﻛﲈ ﰲ اﻟﻔﺘﺎوى اﻟﺒﺰازﻳﺔ‪ ،‬ﻗﺎل‪ :‬ﻷن ﰲ اﻹﺧﺮاج ﺧﺮوﺟﺎً‪ ،‬ﻓﺼـــﺎر‬
‫ِ‬
‫ﻛﺎﻟﻔﺼﺪ‪ ،‬وﰲ اﻟﻔﺘﺢ ﻋﻦ اﻟﻜﺎﰲ أﻧﻪ اﻷﺻﺢ‪ ،‬واﻋﺘﻤﺪه اﻟﻘﻬﺴﺘﺎﲏ‪،‬‬
‫وﰲ اﻟ ُﻘﻨﻴﺔ وﺟﺎﻣﻊ اﻟﻔﺘﺎوي‪ :‬إﻧﻪ اﻷﺷـــﺒﻪ‪ ،‬وﻣﻌﻨﺎه أﻧﻪ اﻷﺷــــﺒﻪ‬
‫ﺑﺎﳌﻨﺼﻮص رواﻳﺔ‪ ،‬واﻟﺮاﺟﺢ دراﻳﺔ‪ ،‬ﻓﻴﻜﻮن اﻟﻔﺘﻮى ﻋﻠﻴﻪ”‪.‬‬
‫ﻣﻼﺣﻈﺔ‪ :‬ﻛﺘﺎب ) ُﻗﻨﻴﺔ اﳌُﻨﻴﺔ ﻟﺘﺘﻤﻴﻢ اﻟﻐُﻨﻴﺔ( ﻟﻺﻣﺎم اﻟﺰاﻫﺪي )‪٦٥٨‬ﻫـ(‪،‬‬
‫وأﻣﺎ ﻛﺘﺎب )ﺟﺎﻣﻊ اﻟﻔﺘﺎوى( ﻓﻬﻮ ﻟﻠﺤﺴﻴﻨﻲ اﻟﺴﻤﺮﻗﻨﺪي )‪٦٥٦‬ﻫـ(‪.‬‬
‫ﻏَﺴ ِﻞ ا ْﻟ َﻴﺪَ ْﻳ ِﻦ ا ْﺑﺘِﺪَ ًاء َﺛ َﻼ َﺛ َﺔ‬
‫)واﻋ َﻠ ْﻢ َأنﱠ ﰲ ْ‬
‫‪ .٩‬ﻗﺎل ﰲ اﻟﺒﺤـﺮ اﻟــﺮاﺋﻖ‪ْ :‬‬
‫اﺧﺘ ََﺎر ُه ﰲ َﻓﺘْﺢِ اﻟْ َﻘ ِﺪ ِﻳﺮ‬ ‫ﻳﻤ ُﻪ ُﺳﻨ ٌﱠﺔ‪َ ،‬و ْ‬ ‫ِ‬ ‫ال‪ :‬ﻗِ َ‬
‫ـــﻴﻞ‪ :‬إ ﱠﻧ ُﻪ َﻓ ْﺮ ٌض َو َﺗ ْﻘﺪ ُ‬
‫َأ ْﻗ َﻮ ٍ‬

‫‪٢٥‬‬
‫ـﺎز ﱠﻳ ِﺔ‪َ ،‬وإِﻟَ ْﻴ ِﻪ ُﻳ ِﺸ ُﲑ َﻗ ْﻮ ُل ُﳏ ﱠَﻤ ٍﺪ ﰲ ْاﻷَ ْﺻ ِﻞ َﺑ ْﻌﺪَ ﻏ َْﺴ ِﻞ‬ ‫َوا ْﳌ ِ ْﻌ َﺮاجِ َو َْ‬
‫اﳋ ﱠﺒ ِ‬

‫ﻏَﺴ ُﻠ ُﻬ َﲈ َﺛﺎﻧِﻴًـﺎ‪،‬‬
‫ﺐ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫اﻟْ َﻮ ْﺟﻪ‪ُ :‬ﺛ ﱠﻢ َﻳﻐْﺴ ُﻞ ذ َرا َﻋﻴْﻪ‪ ،‬وﱂ َﻳ ُﻘ ْﻞ َﻳﺪَ ْﻳﻪ؛ َﻓ َﻼ َﳚِ ُ‬
‫ُﻮب‬ ‫ﺎﲢ َِﺔ َﻓﺈِ ﱠﳖَﺎ َو ِ‬
‫اﺟ َﺒ ٌﺔ َﺗﻨ ُ‬
‫ض؛ ﻛَﺎ ْﻟ َﻔ ِ‬ ‫ُﻮب ﻋﻦ ا ْﻟ َﻔ ْﺮ ِ‬ ‫َوﻗِ َ‬
‫ـﻴﻞ‪ :‬إ ﱠﻧ ُﻪ ُﺳﻨﱠ ٌﺔ َﺗﻨ ُ‬
‫ِ‬ ‫ِ‬ ‫ﻋﻦ ا ْﻟ َﻔ ْﺮ ِ‬
‫ﴘ‪ :‬إ ﱠﻧ ُﻪ ُﺳﻨ ٌﱠﺔ‬ ‫اﻟﴪ ْﺧ ﱡ‬ ‫َـﺎر ُه ﰲ ا ْﻟﻜَــﺎﰲ‪ ،‬وﻗــﺎل ﱠ َ‬ ‫اﺧﺘ َ‬ ‫ض‪َ ،‬و ْ‬
‫ﳘﺎ َو َﺑﺎﻃِﻨ َُﻬ َﲈ؛‬ ‫ِ‬
‫ﻏَﺴ َﻠ ُﻬ َﲈ َﻇﺎﻫ َﺮ ُ َ‬
‫َﻻ ﻳﻨُﻮب ﻋﻦ ا ْﻟ َﻔﺮ ِ ِ‬
‫ض‪َ ،‬ﻓ ُﻴﻌـــــــﻴﺪُ ْ‬ ‫ْ‬ ‫َ ُ‬
‫ﻗﺎل وﻫﻮ ْاﻷَ َﺻ ﱡﺢ ِﻋﻨ ِْﺪي(‪.‬‬
‫ﻣﻼﺣﻈﺔ ‪) :‬اﳌﻌـــﺮاج( ﻫﻮ )ﻣﻌــــﺮاج اﻟﺪراﻳﺔ إﱃ ﴍح اﳍﺪاﻳﺔ‬
‫ﻟﻠﺴــﻜﺎﻛﻲ(‪ ،‬و)اﳋﺒﺎزﻳﺔ( ‪:‬ﻳﺮاد ﲠﺎ )ﴍح اﳍﺪاﻳﺔ ﳉﻼل اﻟﺪﻳﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ اﳋﺒﺎزي(‪.‬‬
‫ﱰا ُه؟‬ ‫ﱪ ا ْﻟ َﺒ ْﻴﻊِ‪َ :‬ﻣ ْﻦ ْاﺷ َ َ‬ ‫)وﻟَ ْﻮ َﻗ َ‬
‫ـﺎل َﺑ ْﻌﺪَ َﻣـﺎ َﺑ َﻠ َﻐ ُﻪ َﺧ َ ُ‬ ‫‪ .١٠‬وﰲ درر اﳊﻜﺎم‪َ :‬‬
‫)اﳉ ْﻮ َﻫ َﺮةُ( َو َﻫ َﺬا ا ْﻟ َﻘ ْﻮ ُل‬ ‫ﺖ؟ ُﺛ ﱠﻢ َﻃ َﻠ َﺒ َﻬﺎ َﻓ ُﻬ َﻮ َﻋ َﲆ ُﺷ ْﻔ َﻌﺘِ ِﻪ‪َْ ،‬‬‫َوﺑِﻜ َْﻢ ﺑِـﻴ َﻌ ْ‬
‫ﻫﻮ اﻟﺮواﻳ ُﺔ ْاﻷَﺻﻠِﻴ ُﺔ‪،‬ﻛَﲈ َأ ﱠﻧﻪ َﻗﻮ ُل ﻋ ِ‬
‫ــﺎرى َو َﺑ ْﻌ ُﺾ‬ ‫ـﺎﻣﺔ َﻣ َﺸـﺎﻳِ ِﺦ ُﺑ َﺨ َ‬ ‫ْ ﱠ َ ُ ْ َ ﱠ‬ ‫َُ ﱢَ َ‬
‫َﻣ َﺸﺎﻳِ ِﺦ إ َﻟ ْﺦ ‪َ .‬وﻟِ َﺬﻟِ َﻚ ﻗِ َﻴﻞ ِﰲ َﳎ َْﻤ ِﻊ ْاﻷَ ْﳖ ُ ِﺮ إ ﱠﻧ ُﻪ َﻋ َﻠ ْﻴ ِﻪ ا ْﻟ َﻔﺘ َْﻮى(‪ .‬ﻛ ََﲈ َأ ﱠن‬
‫ﲔ )ﻧﺠﻢ اﻟﺪﻳﻦ أﺑﻮ ﺣﻔﺺ اﻟﻨﺴﻔﻲ )‪٥٣٧‬ﻫـ( ) َﻗﺪْ َأ ْﻓﺘَﻰ‬ ‫ُﻣ ْﻔﺘِﻲ اﻟ ﱢﺜ ْﻘ َﻠ ْ ِ‬

‫ﻏَﲑ ُﳑ ْﻜِﻨ ٍَﺔ(‪.‬‬ ‫ال ﺑ ِ َﺄ ﱠن دﻋﻮى ﱡ ِ‬

‫اﻟﺸ ْﻔ َﻌﺔ َﻗ ْﺒ َﻞ اﻟْ َﺒ ْﻴ ِﻊ ْ ُ‬ ‫ﺎب َﻋ َﲆ ُﺳ َﺆ ٍ َ ْ َ‬ ‫ﺑِﻪ‪َ ،‬و َأ َﺟ َ‬
‫ِ‬

‫‪٢٦‬‬
 ‫‪‬‬

‫ﺟــﺎء ﰲ درر اﳊـﻜﺎم ﴍح ﳎـﻠﺔ اﻷﺣﻜﺎم ﳎﻤــــﻮﻋﺔ‬

‫ﻣﻦ ﻫﺬه اﻟﻀﻮاﺑﻂ‪ ،‬ﺧﻼﺻﺘﻬﺎ ﻓﻴﲈ ﻳﲇ‪:‬‬

‫إن ا ْﻟ َﻔﺘ َْﻮى َﻋ َﲆ َﻗ ْﻮ ِل ْ ِ‬

‫اﻹ َﻣﺎ ِم‬ ‫ون َﻗ ْﻮ ًﻻ؛ ﺑ ِ َﺄ ْن َﻗﺎﻟُﻮا‪ :‬ﱠ‬
‫‪ .١‬إ َذا َر ﱠﺟ َﺢ اﳌُْﺘ ََﺄ ﱢﺧ ُﺮ َ‬
‫اﻟﱰ ِﺟــــــﻴﺢِ‬ ‫ﺎظ ﱠ ْ‬ ‫اﻹ َﻣﺎ ِم ﳏﻤﺪ‪ ،‬أو َﺑﺄ ْﻟ َﻔ ُ‬ ‫ﻒ‪َ ،‬أ ْو َﻋ َﲆ َﻗ ْﻮ ِل ْ ِ‬ ‫ﻮﺳ َ‬ ‫َأ ِﰊ ُﻳ ُ‬
‫َﻛ َﻘ ْﻮ ِﳍ ْﻢ‪ :‬ﻋﻠـﻴﻪ ﻋﻤﻞ اﻷﻣﺔ‪ ،‬أو َو َﻋ َﻠ ْﻴ ِﻪ ا ْﻟ َﻔﺘ َْﻮى‪ ..‬إﻟﺦ‪ ،‬ﻓﺈﻧﻪ ُﻳ ْﻌ َﻤ ُﻞ‬
‫ﻚ ا ْﻟ َﻘ ْﻮ ِل‪.‬‬‫ﺑِ َﺬﻟِ َ‬
‫ﴏ َح َأ َﺣﺪُ اﳌَْ َﺸــــﺎﻳِﺦِ ﺑ ِ َﺄ ﱠن َﻗ ْﻮ َل َﻏ ْ ِﲑ ْ ِ‬ ‫ِ‬
‫اﻹ َﻣــــﺎ ِم‬ ‫َﻓ َﻌ َﻠ ْﻴﻪ إ َذا َ ﱠ‬
‫ﺎﴈ َأ ْو اﳌُْ ْﻔﺘِـﻲ َأ ْن َﻳ ْﺄ ُﺧ َﺬ ﺑِ َﺬﻟِ َﻚ اﻟْ َﻘ ْﻮ ِل‪،‬‬‫ﻫﻮ ا ْﻟ َﻘﻮ ُل اﳌُْ ْﻔﺘَـﻰ ﺑِ ِﻪ َﻓﻌ َﲆ اﻟْ َﻘ ِ‬
‫َ‬ ‫ُ َ ْ‬
‫ِ ِ‬ ‫ﲔ‪ ،‬و َﱂ ﻳﻜُﻦ ﺗَﺼ ِ‬
‫ﳘﺎ آﻛَﺪَ‬ ‫ــــﻴﺢ َأ َﺣﺪ َ‬ ‫ُ‬ ‫ﺤ‬ ‫َأ ﱠﻣﺎ إ َذا ﻛَﺎنَ ا ْﻟ َﻘ ْﻮ َﻻ ِن ُﻣ َﺼ ﱠﺤ َﺤ ْ ِ َ ْ َ ْ ْ‬
‫ﳛﻜ َُﻢ ﺑِ َﺄ ﱢﳞِ َﲈ‪ ،‬ﻛ ََﲈ َأ ﱠن ﻟِ ْﻠ ُﻤ ْﻔﺘِــﻲ َأ ْن ُﻳ ْﻔﺘِ َﻲ ﺑِ َﺄ ﱢﳞِ َﲈ‬ ‫ِ ِ‬ ‫ِ‬
‫ﻣ ْﻦ ْاﻵ َﺧ ِﺮ َﻓﻠ ْﻠ َﻘﺎﴈ َأ ْن َ ْ‬
‫َﺎر(‪.‬‬ ‫َﺎر َو َر ﱢد اﳌُْ ْﺤﺘ ِ‬ ‫)ﺣﺴﺐ ﻣﺎ ذﻛﺮ ﰲ اﻟﺪﱡ ﱢر اﳌُْ ْﺨﺘ ُ‬
‫َـﺎر ﺑِﺄَ ﱠﻧ ُﻪ إ َذا‬ ‫ﻒ ِﻣ ْﻦ ﻛِﺘ ِ‬
‫َـﺎب اﻟﺪﱡ ﱢر اﳌُْﺨْ ﺘ ِ‬ ‫َﺎب اﻟْﻮ ْﻗ ِ‬ ‫ِ‬
‫َو َﻗﺪْ َذﻛ ََﺮ ِﰲ ﻛﺘ ِ َ‬
‫ﻒ؛‬ ‫ـﻮﺳ َ‬ ‫ﻒ َﺟﺎﺋِﺰٌ ِﻋﻨْﺪَ ْ ِ‬
‫اﻹ َﻣﺎ ِم َأ ِﰊ ُﻳ ُ‬ ‫ﺎع ا ْﻟ َﻘﺎﺑِ ُﻞ ﻟِ ْﻠ ِﻘ ْﺴ َﻤ ِﺔ َﻓﺎﻟْ َﻮ ْﻗ ُ‬ ‫ُوﻗِ َ‬
‫ﻒ اﳌُْ َﺸ ُ‬
‫‪٢٧‬‬
 ‫ﻒ‪َ ،‬أ ﱠﻣﺎ ِﻋﻨْﺪَ ْ ِ‬
‫اﻹ َﻣﺎ ِم‬ ‫اﻹﻣﺎم اﳌَْ ْﺬﻛُﻮر َﻻ ﻳ ْﺸ َ ِﱰ ُط اﻟﺘﱠﺴﻠِــــﻴﻢ ِﰲ اﻟْﻮ ْﻗ ِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ َ‬ ‫ﻷَنﱠ ْ ِ َ َ‬
‫ِ‬

‫ﻒ َوﺑِ َﲈ َأ ﱠن ﻛِ َﻼ‬ ‫ﻒ ﻏَ ﲑ ﺟﺎﺋِ ٍﺰ؛ ِﻷَ ﱠﻧﻪ ﻳ ْﺸ َ ِﱰ ُط اﻟﺘﱠﺴﻠِﻴﻢ ِﰲ اﻟْﻮ ْﻗ ِ‬

‫َ‬ ‫ْ َ‬ ‫َُ‬
‫ٍ‬
‫ُﳏ ﱠَﻤﺪ َﻓﺎ ْﻟ َﻮ ْﻗ ُ ْ ُ َ‬
‫ﳐ ﱠ ٌﲑ إنْ‬ ‫اﳊﻨ َِﻔ ﱡﻲ( ُ َ‬
‫ﺎﴈ َْ‬ ‫ﻆ ا ْﻟ َﻔﺘْﻮى‪َ ،‬ﻓﺎ ُْﳌ َﻘ ﱢﻠﺪُ )ا ْﻟ َﻘ ِ‬
‫َ‬
‫ﲔ َﻗﺪْ ﺻﺤﺢ ﺑ ِ َﻠ ْﻔ ِ‬
‫ا ْﻟ َﻘ ْﻮ َﻟ ْ ِ ُ ﱢ َ‬
‫ـــﺎء َﺣﻜ ََﻢ ﺑِﺒُ ْﻄ َﻼﻧ ِ ِﻪ‪َ ،‬وإِ َذا َﺣﻜ ََﻢ ﺑِﺄَ َﺣ ِﺪ‬ ‫ِ ِِ‬
‫ـــﺎء َﺣﻜ ََﻢ ﺑِﺼ ﱠﺤﺘﻪ‪َ ،‬وإِ ْن َﺷ َ‬ ‫َﺷ َ‬
‫اﳊﺎدِ َﺛ ِﺔ‬
‫ﳛﻜ َُﻢ ِﰲ ﺗ ِ ْﻠ َﻚ َْ‬ ‫ﳚـــﻮزُ َﻟ ُﻪ َأ ْن َ ْ‬
‫ِ‬ ‫ا ْﻟ َﻘ ْﻮﻟَ ْ ِ‬
‫ﲔ ُﻣ َﺮ ﱢﺟ ًﺤﺎ َذﻟ َﻚ ا ْﻟ َﻘ ْﻮ َل َﻓ َﻼ َ ُ‬
‫ﳛﻜ َُﻢ ﺑِﺎ ْﻟ َﻘ ْﻮ ِل ْاﻵ َﺧ ِﺮ ِﰲ َﺣﺎدِ َﺛ ٍﺔ ُأ ْﺧ َﺮى‪.‬‬ ‫ﺑِﺎ ْﻟ َﻘ ْﻮ ِل ْاﻵ َﺧ ِﺮ ﱠإﻻ َأ ﱠن َﻟ ُﻪ َأ ْن َ ْ‬
‫اﻟﺸ َﻬﺎ َدةِ ﺑِ َﺮ ْأ ِي‬
‫ﺎء َو ﱠ‬‫ﻮر ا ْﻟ َﻘ َﻀ ِ‬
‫‪ُ .٢‬ﻳ ْﻔﺘَـﻰ َو ُﻳ ْﻌ َﻤ ُﻞ ِﰲ اﳌَْ َﺴﺎﺋِ ِﻞ اﳌُْ َﺘ َﻌ ﱢﻠ َﻘ ِﺔ ﺑِ ُﺄ ُﻣ ِ‬

‫ـﺎء ﻓِ ْﻌ ًﻼ‪،‬‬ ‫ﻒ رﲪـﻪ اﷲ؛ ِﻷَ ﱠﻧﻪ َﻗﺪْ ْاﺷﺘَﻐ ََﻞ ﺑِﺎﻟْ َﻘ َﻀ ِ‬
‫ُ‬ ‫ــﻮﺳ َ‬ ‫اﻹ َﻣـﺎ ِم َأ ِﰊ ُﻳ ُ‬ ‫ِْ‬
‫ـﱪ ﻛَﺎ ْﻟ ِﻌ َﻴ ِ‬
‫ﺎن )ﺣﺴــﺐ‬ ‫ـﻞ َﻋ َﲆ ِز َﻳـﺎ َدةِ َﲡ ِْﺮ َﺑ ٍﺔ ﻓِ ِﻴﻪ إ ْذ ﻟَﻴْ َﺲ َْ‬‫َو َﺣ َﺼ َ‬
‫اﳋ َ ُ‬
‫ﴍ ُح َر ْﺳ ِﻢ ا ُْﳌ ْﻔﺘِﻲ( ‪.‬‬ ‫ي َو َ ْ‬ ‫اﳊ َﻤ ِﻮ ﱡ‬
‫ﻣﺎ ذﻛﺮ َْ‬
‫ﺎن َﻓ ُﻴ ْﻌ َﻤ ُﻞ ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫اﻹ َﻣ َﺎﻣ ْ ِ‬ ‫َﲑ اﻟﺰ َﱠﻣ ِ‬ ‫فﻧ ِ‬
‫َﺎﺷﺌًﺎ َﻋ ْﻦ َﺗﻐ ﱡ ِ‬ ‫َﺎن ﺳﺒﺐ ِاﻻ ْﺧﺘِ َﻼ ِ‬
‫ﲔ‪،‬‬ ‫‪ .٣‬إ َذا ﻛ َ َ َ ُ‬
‫ﴍ َح اﳌَْﺎ ﱠدةِ )‪ (١٧١٦‬ﻣﻦ اﳌﺠﻠﺔ‪.‬‬ ‫ِ‬ ‫ِ‬
‫َﺎﳊ ْﻜ ِﻢ ﺑِﻈَﺎﻫ ِﺮ ا ْﻟ َﻌﺪَ ا َﻟﺔ‪ُ .‬ا ْﻧ ُﻈ ْﺮ َ ْ‬
‫ﻛ ُْ‬

‫ﲨ َﻊ ﻓِ َﻴﻬﺎ اﳌُْﺘَﺄَ ﱢﺧ ُﺮ َ‬
‫ون‬ ‫ِ ِ‬
‫ﲔ ِﰲ ا َْﳌ َﺴﺎﺋ ِﻞ ا ﱠﻟﺘــــــﻲ َأ ْ َ‬ ‫‪ُ .٤‬ﻳ ْﻌ َﻤ ُﻞ ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫اﻹ َﻣ َﺎﻣ ْ ِ‬

‫اﻟﴩﻛ َِﺔ‬
‫َﺎب ﱠ ِ‬ ‫َار َﻋ ِﺔ َواﳌُْ َﺴﺎ َﻗﺎةِ‪ ،‬ﻛ ََﲈ َأﻧ ُﱠﻪ َﻗﺪْ َذﻛ ََﺮ ِﰲ ﻛِﺘ ِ‬ ‫ِ‬
‫َﻋ َﲆ َﻗ ْﻮﳍ َﲈ؛ ﻛَﺎ ُْﳌﺰ َ‬
‫ﺎﲏ ﺑِﺎ ْﻟ َﻌ َﻤ ِﻞ ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫اﻹ َﻣ َﺎﻣ ْ ِ‬
‫ﲔ‪.‬‬ ‫ﻄ ِﱡ‬ ‫َأ ْﻳ ًﻀﺎ ﺑِ َﺄ ﱠﻧ ُﻪ َﻗﺪْ َﺻﺪَ َر ْاﻷَ ْﻣ ُﺮ ﱡ‬
‫اﻟﺴ ْﻠ َ‬

‫‪٢٨‬‬
‫اﻹ َﻣﺎ ِم ْاﻷَ ْﻋﻈَ ِﻢ ِﰲ َﻣ ْﺴ َﺄ َﻟ ٍﺔ ُﻳ ْﻌ َﻤ ُﻞ ﺑ ِ َﻘ ْﻮ ِل‬
‫ـــــﻮﺟﺪْ ِر َوا َﻳ ٌﺔ َﻋ ْﻦ ْ ِ‬
‫َ‬ ‫‪ .٥‬إ َذا َﱂ ْ ُﻳ‬
‫ﻒ‪.‬‬‫ﻮﺳ َ‬‫اﻹ َﻣﺎ ِم َأ ِﰊ ُﻳ ُ‬ ‫ِْ‬

‫ﻒ‬‫ــــﻮﺳ َ‬
‫ُ‬ ‫اﻹ َﻣﺎ ِم ْاﻷَ ْﻋ َﻈ ِﻢ َو ْ ِ‬
‫اﻹ َﻣﺎ ِم َأ ِﰊ ُﻳ‬ ‫ـــﻮﺟﺪْ ِر َوا َﻳ ٌﺔ َﻋ ْﻦ ْ ِ‬
‫َ‬ ‫‪ .٦‬إ َذا َﱂ ْ ُﻳ‬
‫اﻹ َﻣﺎ ِم ُﳏ ﱠَﻤ ٍﺪ‪ ،‬ﻓﺈن ﱂ ﻳـﻮﺟﺪ ﻟﻪ ﻗـﻮل ﻓﻴُ ْﻌ َﻤ ُﻞ‬ ‫ِﰲ َﻣ ْﺴﺄَﻟَ ٍﺔ ُﻳ ْﻌ َﻤ ُﻞ ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫اﳊﺴ ِﻦ ﺑ ِﻦ ِزﻳ ٍ‬ ‫اﻹ َﻣﺎ ِم زُ َﻓ َﺮ َو ْ ِ‬‫ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫ﺎد رﲪﻬﲈ اﷲ‪.‬‬ ‫اﻹ َﻣﺎ ِم َْ َ ْ َ‬
‫ﻒ ﻫ َﺬا ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﻴﺐ َﻣﺎ َﱂ ْ َﻳﻜ ُْﻦ‬
‫اﻟﱰﺗ َ‬
‫ْ‬ ‫‪ .٧‬ﻟَ ْﻴ َﺲ ﻟ ْﻠ َﻘﺎﴈ َأ ْو اﳌُْ ْﻔﺘـــــــﻲ َأ ْن ُﳜَﺎﻟ َ َ‬
‫ــــﻴﻞ ﻛَﺎﳌَْ َﺸﺎﻳِﺦِ‬
‫ِ‬ ‫ﺎﺣﺐ ﻣ َﻠﻜ ٍَﺔ ﻳﻤﻜِﻦ ِﲠﺎ َأ ْن ﻳ ﱠﻄﻠِﻊ ﻋ َﲆ ُﻗﻮةِ اﻟﺪﱠ ﻟِ‬ ‫ِ‬
‫ُْ ُ َ َ َ َ ﱠ‬ ‫َﺻ َ َ‬
‫اﻟﱰ ِﺟـــــــﻴﺢِ ؛ إ ْذ َﻟ ْﻴ َﺲ َﻋ َﲆ َﻫ ُﺆ َﻻ ِء َأ ْن‬ ‫ﺎب ﱠ ْ‬ ‫ﻳﻦ ُﻫ ْﻢ ِﻣ ْﻦ َأ ْﺻ َﺤ ِ‬ ‫ِ‬
‫اﻟﱠﺬ َ‬
‫اﻹ ْﻃ َﻼ ِق؛ َﺑ ْﻞ َُﳍ ْﻢ َأ ْن َﻳﻨْ ُﻈ ُﺮوا‬ ‫َﻳﺄْ ُﺧ ُﺬوا ﺑِ َﻘ ْﻮ ِل ْ ِ‬
‫اﻹ َﻣــﺎ ِم ْاﻷَ ْﻋ َﻈ ِﻢ َﻋ َﲆ ْ ِ‬
‫ﺐ‬ ‫اﺟ ٌﺢ َﺣ َﺴ َ‬ ‫ــﻴﻞ‪َ ،‬و َأ ْن ُﻳ َﺮ ﱢﺟ ُﺤﻮا ا ْﻟ َﻘ ْﻮ َل ا ﱠﻟ ِﺬي َﻳ َﺮ ْو َﻧ ُﻪ َأ ﱠﻧ ُﻪ َر ِ‬
‫َإﱃ اﻟﺪﱠ ﻟِ ِ‬
‫َﺎر(‪.‬‬‫اﺟﺘِ َﻬﺎدِ ِﻫﻢ )ﺣﺴﺐ ﻣﺎ ذﻛﺮ ﰲ َر ﱢد اﳌُْ ْﺤﺘ ِ‬ ‫ْ‬
‫اﻟﱰ ِﺟﻴﺢِ َﻗﺪْ َر ﱠﺟ ُﺤﻮا ِﺣﻴﻨًﺎ َأ ْﻗ َﻮ َال ْ ِ‬
‫اﻹ َﻣﺎ ِم‬ ‫ﺎب ﱠ ْ‬
‫ِ ِ‬
‫َوﻟ َﺬﻟ َﻚ َﻓﺈِ ﱠن َأ ْﺻ َﺤ َ‬
‫اﻹ َﻣﺎ ِم ْاﻷَ ْﻋ َﻈﻢِ‪ ،‬ﻛ ََﲈ َأ ﱠﳖُ ْﻢ َﻗﺪْ َر ﱠﺟ ُﺤــﻮا‬ ‫ﻒ َو ُﳏ ﱠَﻤ ٍﺪ َﻋ َﲆ َﻗ ْﻮ ِل ْ ِ‬ ‫َأ ِﰊ ُﻳ ُ‬
‫ـﻮﺳ َ‬
‫ﴩ َة َﻣ ْﺴﺄَ َﻟ ًﺔ‪َ ،‬ﻓ َﻮ َﺟ َ‬ ‫ِ‬ ‫َ ِ ُ‬ ‫َﻗ ْﻮ َل ْ ِ‬
‫ﺐ‬ ‫اﻹ َﻣﺎ ِم زُ َﻓ َﺮ َﻋ َﲆ ْاﻷ ْﻗ َﻮال ْاﻷ ْﺧ َﺮى ﰲ َﺳ ْﺒ َﻊ َﻋ ْ َ‬
‫ال‪.‬‬ ‫ﻴﻞ ِﻣ ْﻦ ْاﻷَ ْﻗ َﻮ ِ‬‫ُﻣﺘَﺎ َﺑ َﻌ ُﺔ ﺗ َْﺮ ِﺟﻴﺢِ َﻫ ُﺆ َﻻ ِء؛ ِﻷَ ﱠﳖ ُ ْﻢ َأ ْﻫ ُﻞ اﻟﻨﱠﻈَ ِﺮ ِﰲ اﻟﺪﱠ ﻟِ ِ‬

‫‪٢٩‬‬
 ‫ِ‬
‫ُـــﻮن َﻗﺪْ‬ ‫اﻟﴩوحِ ؛ ِﻷَ ﱠن َﻣ َﺴﺎﺋِ َﻞ اﳌُْﺘ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫‪َ .٨‬ﻣ َﺴﺎﺋ ُﻞ اﳌُْﺘُـــﻮن ﺗ َُﺮ ﱠﺟ ُﺢ َﻋ َﲆ َﻣ َﺴﺎﺋ ِﻞ ﱡ ُ‬
‫اﻟﴩوحِ ُﻣ َﻘﺪﱠ َﻣ ٌﺔ َﻋ َﲆ َﻣ َﺴﺎﺋِ ِﻞ ا ْﻟ َﻔﺘ ََﺎوى‪.‬‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫َأ ْﺻ َﺒ َﺤ ْ‬
‫ﺖ ُﻣﺘ ََﻮاﺗ َﺮةً‪ ،‬ﻛ ََﲈ أ ﱠن َﻣ َﺴﺎﺋ َﻞ ﱡ ُ‬
‫ِ‬
‫ﻴﺤ ٌﺔ‪،‬‬ ‫َأ ﱠﻣﺎ َﻟ ْﻮ َذﻛ ََﺮ ِﰲ اﳌَْﺘ ِْﻦ َﻣ َﺜ ًﻼ َﻣ ْﺴﺄَ َﻟ ًﺔ‪َ ،‬و َﱂ ْ َﻳ ْﺬﻛ ُْﺮ َﻋﻨ َْﻬﺎ ﺑِ َﺄ ﱠﳖَﺎ َﺻﺤ َ‬
‫ــــﻴﺤ ٌﺔ‪َ ،‬ﻓ ُﺘ َﻘﺪﱠ ُم اﳌَْ ْﺴﺄَ َﻟ ُﺔ‬ ‫اﻟﴩحِ َأﳖﺎ ﺻ ِ‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫ﺤ‬ ‫َو َذﻛ ََﺮ َﻋ ْﻦ اﳌَْ ْﺴﺄَ َﻟﺔ ا ْﻟ َﻮ ِار َدة ِﰲ ﱠ ْ ﱠ َ َ‬
‫ﺤـﻴﺢ ا ْﻟﺘِ ِ‬ ‫اﻟﴩ ِح؛ ِﻷَ ﱠن ِذﻛْﺮ ا َْﳌﺴ َﺄﻟَ ِﺔ ِﰲ ا َْﳌﺘ ِْﻦ ﻫﻮ ﺗَﺼ ِ‬ ‫ِ ِ‬
‫ﺰَاﻣ ﱞﻲ‪ ،‬ﱠَﻣﺎ‬ ‫ٌ‬ ‫َُ ْ‬ ‫َ ْ‬ ‫ا ْﻟ َﻮار َد ُة ﰲ ﱠ ْ‬
‫ِ‬ ‫ـﻴﺢ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﻴﺢ‬
‫ﻳﺢ‪َ ،‬واﻟﺘ ْﱠﺼﺤ ُ‬ ‫ﴏ ٌ‬ ‫اﻟﴩحِ َﻓ ُﻬ َﻮ ﺗ َْﺼﺤ ٌ‬ ‫ـﻴﺢ ا ْﻟ َﻮار ُد َﻋ ْﻦ ﱠ ْ‬ ‫اﻟﺘ ْﱠﺼﺤ ُ‬
‫ﺰَاﻣ ﱢﻲ )ذﻛﺮه ﰲ َر ْﺳ ِﻢ اﳌُْ ْﻔﺘِﻲ(‪.‬‬ ‫ﱠﴫﻳﺢِ ِاﻻ ْﻟﺘِ ِ‬ ‫ﻳﺢ ُﻣ َﻘﺪﱠ ٌم َﻋ َﲆ اﻟﺘ ْ ِ‬ ‫اﻟﴫ ُ‬‫ﱠ ِ‬

‫ﳘﺎ ﺑِ ِﺬﻛ ِْﺮ َدﻟِﻴﻠِ ِﻪ‪،‬‬

‫ﺖ َأ َﺣﺪُ ُ َ‬ ‫اﻟﴩ ِﻋ ﱠﻴ ِﺔ َﻗ ْﻮ َﻻ ِن‪َ ،‬و ُأ ْﺛﺒِ َ‬
‫ُﺐ ﱠ ْ‬ ‫‪ .٩‬إ َذا ُذﻛِ َﺮ ِﰲ ا ْﻟ ُﻜﺘ ِ‬
‫َﻓ ُﻬﻮ ﻣﺮﺟﺢ؛ ِﻷَنﱠ اﻟﺘﱠﻌﻠِ َ ِ‬
‫ﻴﺢ اﳌُْ َﻌ ﱠﻠ ِﻞ‪.‬‬‫ﻴﻞ ُﻳﻔﻴﺪُ ﺗ َْﺮ ِﺟ َ‬ ‫ْ‬ ‫َ َُ ﱠ ٌ‬
‫ـﺎﺳﻴـﺎ َو ْاﻵ َﺧ ُﺮ ْاﺳﺘ ِ ْﺤ َﺴـﺎﻧًــﺎ َﻓ ُ َﲑ ﱠﺟ ُﺢ‬ ‫ﲔ ﻗِﻴ ِ‬
‫َـﺎن َأ َﺣﺪُ ا ْﻟ َﻘ ْﻮ َﻟ ْ ِ َ‬
‫‪ .١٠‬إ َذا ﻛ َ‬
‫ﺎﲏ‪ ،‬ﱠإﻻ َأ ﱠﻧ ُﻪ ُﻣ ْﺴ َﺘ ْﺜﻨًـــﻰ ِﻣ ْﻦ َذﻟِ َﻚ َﻣ َﺴﺎﺋِ ُﻞ َﻋ ِﺪﻳﺪَ ةٌ‪،‬‬ ‫ِ ِ‬
‫اﻟْ َﻘ ْﻮ ُل اﻻ ْﺳﺘ ْﺤ َﺴ ِ ﱡ‬
‫ِ‬ ‫ِ‬ ‫ُــــﻮر ٌة ِﰲ َأ ْﺟﻨ ِ‬ ‫َو َﻫ ِﺬ ِه اﳌَْ َﺴﺎﺋِ ُﻞ ِﻫ َﻲ َﻣ ْﺬﻛ‬
‫إﺣﺪَ ى‬‫َﺎس اﻟﻨﱠﺎﻃ ِﻖ‪َ ،‬وﻫ َﻲ ْ‬ ‫َ‬
‫ِْ‬
‫َــــــﺘﲔ‬ ‫ﻳﻦ اﻟﻨ َﱠﺴ ِﻔ ّﻲ َإﱃ ا ْﺛﻨ‬
‫ﴩ َة َﻣ ْﺴ َﺄ َﻟ ًﺔ‪َ ،‬و َﻗﺪْ َأ ْو َﺻ َﻠ َﻬﺎ ﻧ َْﺠ ُﻢ اﻟﺪﱢ ِ‬‫َﻋ ْ َ‬
‫ﻳﻦ َﻣ ْﺴ َﺄ َﻟ ًﺔ‪َ ،‬و َﻗﺪْ َذﻛ ََﺮ َﻫـﺎ ا ْﺑ ُﻦ ﻧ َُﺠ ْﻴ ٍﻢ ِﰲ ﻛِﺘَــﺎﺑِ ِﻪ َﴍ ِح اﳌَْﻨ ِ‬
‫َــﺎر‬ ‫ﴩ َ‬ ‫َو ِﻋ ْ ِ‬
‫ْ‬
‫)ﺣﺴﺐ ﻣﺎ ذﻛﺮ ﰲ َر ْﺳ ِﻢ ا ُْﳌ ْﻔﺘِﻲ(‪.‬‬

‫‪٣٠‬‬
‫ﲔ ا ْﻟ ُﻌ َﻠ َﲈ ِء ِﰲ اﳌَْ َﺴـــــﺎﺋِ ِﻞ ا ْﻟ َﻮ ْﻗ ِﻔ ﱠﻴ ِﺔ‪َ ،‬ﻓ َﻴ ْﺤﻜ ُُﻢ‬ ‫اﺧﺘِ َﻼفٌ َﺑ ْ َ‬ ‫‪ .١١‬إ َذا ِ‬
‫وﺟﺪَ ْ‬
‫ﻒ ﻏَ ْ ُﲑ َﻻ ِز ٍم ِﻋﻨْﺪَ‬ ‫ــﺎﴈ ﺑِــﺎ ْﻟ َﻘﻮ ِل ْاﻷَ ْﻧ َﻔ ِﻊ ﻟِ ْﻠﻮ ْﻗ ِ‬
‫ﻒ‪ .‬إ ْذ إِ ﱠن ا ْﻟ َﻮ ْﻗ َ‬ ‫َ‬ ‫ْ‬
‫اﻟْ َﻘ ِ‬

‫ﻒ‪-‬‬ ‫ﺎﴈ ‪َ -‬ﻧ ْﻔﻌـﺎ ﻟِ ْﻠﻮ ْﻗ ِ‬ ‫ﲔ َﻓﺎ ْﻟ َﻘ ِ‬ ‫اﻹ َﻣﺎ ِم ْاﻷَ ْﻋ َﻈﻢِ‪َ ،‬و َﻻ ِز ٌم ِﻋﻨْﺪَ ْ ِ‬
‫اﻹ َﻣ َﺎﻣ ْ ِ‬ ‫ِْ‬
‫ً َ‬
‫ﺠﻴﻠِ ِﻪ‪.‬‬‫ﻒ َوﺑِﺘ َْﺴ ِ‬‫ﲔ‪ ،‬و َﳛﻜُﻢ ﺑِﺎ ْﻟﻮ ْﻗ ِ‬
‫اﻹ َﻣ َﺎﻣ ْ ِ َ ْ ُ َ‬ ‫ﺐ َﻗ ْﻮ ِل ْ ِ‬‫ﻮﺟ ِ‬‫ﳛﻜ ُُﻢ ﺑِ ُﻤ َ‬ ‫َْ‬
‫ﺤـــــﻴﺢِ َﳚِﺐ ا ْﻟﻌﻤ ُﻞ ﺑِﻈَ ِ‬ ‫ﺎت واﻟﺘﱠﺼ ِ‬ ‫ِ‬ ‫‪ .١٢‬إ َذا ُا ْﺧﺘُﻠِ َ‬
‫ﺎﻫ ِﺮ‬ ‫ُ ََ‬ ‫اﻟﺮ َوا َﻳ َ ْ‬ ‫ﻒ ِﰲ ﱢ‬
‫اﻟﺮ َوا َﻳ ِﺔ )ﺣﺴﺐ ﻣﺎ ذﻛﺮ ﰲ َر ﱢد ا ُْﳌ ْﺤﺘ ِ‬
‫َﺎر(‪.‬‬ ‫ﱢ‬
‫وﰲ اﳋﺘﺎم؛ ﻫﺬه أﻫﻢ ﻣﺼــﻄﻠﺤﺎت اﳊﻨﻔﻴﺔ ﰲ ﻣﺆﻟﻔﺎﲥﻢ‪،‬‬
‫وﻟﻴﺴــــــﺖ ﱠ‬
‫ﻛﻞ ﻣﺎ اﺻﻄﻠﺤﻮا ﻋﻠﻴﻪ‪ ،‬ﻓﺄرﺟﻮ ﻣﻦ اﷲ اﻟﻜﺮﻳﻢ اﳌﻨﺎن‬
‫أن ﻳﻨﻔﻌﻨﺎ ﲨﻴﻌﺎً ﺑﻤﻌﺮﻓﺘﻬﺎ‪ ،‬وأن ﻳﺰﻳﺪﻧﺎ ﻋﻠ ًﲈ‪.‬‬
‫وﺻﲆ اﷲُ ﻋﲆ ﺳﻴ ِﺪﻧﺎ ٍ‬
‫ﳏﻤﺪ‪ ،‬وﻋﲆ آﻟﻪ وﺻﺤﺒﻪ وﺳ ﱠﻠ ْﻢ‪.‬‬ ‫ﱠ‬
‫ﱢ‬

‫‪٣١‬‬
 (١) ‫ﻣﻠﺤﻖ‬
‫ﺷﻜﻞ ﻳﻮﺿﺢ ﺃﺻﻞ ﻛﺘﺎﺏ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺃﻫﻢ ﺷﺮﻭﺣﻪ ﻭﻣﺨﺘﺼﺮﺍﺗﻪ‬

 



 
 


 
 
 

 
  
  
 

 


٣٢
 (٢) ‫ﻣﻠﺤﻖ‬
‫ﺷﻜﻞ ﻳﻮﺿﺢ ﺃﺻﻞ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ ﻭﺃﻫﻢ ﺷﺮﻭﺣﻪ‬

 

 



 

 
 







 


 


٣٣
 ‫‪‬‬
‫‪‬‬
‫‪ .١‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﲏ‪.‬‬
‫‪ .٢‬اﻟﺒﺤﺮ اﻟﺮاﺋﻖ ﻻﺑﻦ ﻧﺠﻴﻢ‪.‬‬
‫‪ .٣‬ﺗﺎج اﻟﱰاﺟﻢ ﰲ ﻃﺒﻘﺎت اﳊﻨﻔﻴﺔ ﻻﺑﻦ ﻗﻄﻠﻮﺑﻐﺎ‪.‬‬
‫‪ .٤‬اﳉﻮاﻫﺮ اﳌﻀﻴﺔ ﰲ ﻃﺒﻘﺎت اﳊﻨﻔﻴﺔ ﻻﺑﻦ اﻟﻮﻓﺎء اﻟﻘﺮﳾ‪.‬‬
‫‪ .٥‬درر اﳊﻜﺎم ﴍح ﳎﻠﺔ اﻷﺣﻜﺎم ﻟﻌﲇ ﺣﻴﺪر‪.‬‬
‫‪ .٦‬اﻟﺪر اﳌﺨﺘﺎر وﺣﺎﺷﻴﺔ اﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪.‬‬
‫‪ .٧‬اﻟﻔﺘﺎوي اﳍﻨﺪﻳﺔ ﳌﺠﻤﻮﻋﺔ ﻣﻦ ﻋﻠﲈء اﳍﻨﺪ‪.‬‬
‫‪ .٨‬اﳌﺤﻴﻂ اﻟﱪﻫﺎﲏ‪ ،‬ﻟﱪﻫﺎن اﻟﺪﻳﻦ ﳏﻤﻮد ﺑﻦ ﻣﺎزه‪.‬‬
‫‪ .٩‬وﻗﺎﻳﺔ اﻟﺮواﻳﺔ ﻟﺘﺎج اﻟﴩﻳﻌﺔ‪.‬‬
‫‪‬‬
‫‪ .١‬ﻛﺸﻒ اﻟﻈﻨﻮن ﳊﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.‬‬
‫‪ .٢‬اﳌﺪﺧﻞ إﱃ ﻣﺬﻫﺐ أﰊ ﺣﻨﻴﻔﺔ اﻟﻨﻌﲈن‪ ،‬ﻷﲪﺪ ﺳﻌﻴﺪ ﺣﻮى)رﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ(‪.‬‬
‫‪‬‬
‫‪ .١‬اﳌﺬﻫﺐ اﳊﻨﻔﻲ اﻷﻛﺜﺮ اﻧﺘﺸﺎر ًا‪ .‬ﻣﻮﻗﻊ ﺑﻮاﺑﺔ اﳊﺮﻛﺎت اﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .٢‬اﳍﺪاﻳﺔ ﻣﺆﻟﻔ ًﺎ وﻛﺘﺎﺑﺎً وﴍوﺣ ًﺎ‪ .‬ﻟﻠﺆي اﳋﻠﻴﲇ ﻣﴩف ﻣﻨﺘﺪى اﻷﺻﻠﲔ‪.‬‬
‫‪ .٣‬اﳌﺬﻫﺐ اﳊﻨﻔﻲ‪ :‬ﺧﺼﺎﺋﺼﻪ وﻣﺼﻄﻠﺤﺎﺗﻪ‪ ،‬ﳌﺮﴈ ﺑﻦ ﻣﺸﻮح اﻟﻌﻨﺰي‪.‬‬
‫‪‬‬
‫‪ .١‬ﻣﻮﻗﻊ ﺑﻮاﺑﺔ اﳊﺮﻛﺎت اﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .٢‬ﻣﻮﻗﻊ اﻟﺪرر اﻟﺴﻨﻴﺔ‪.‬‬
‫‪ .٣‬ﻣﻮﻗﻊ اﳌﻠﺘﻘﻰ اﻟﻔﻘﻬﻲ‪.‬‬
‫‪ .٤‬ﻣﻮﻗﻊ ﻣﻨﺘﺪى اﻷﺻﻠﲔ )أﺻﻮل اﻟﺪﻳﻦ وأﺻﻮل اﻟﻔﻘﻪ(‪.‬‬
‫‪ .٥‬ﻣﻮﻗﻊ وزارة اﻷوﻗﺎف اﳌﴫﻳﺔ ‪ ،‬ﻣﻮﺳﻮﻋﺔ اﻷﻋﻼم‪.‬‬

‫‪٣٤‬‬
 
  

١  ١
٣  ٢
٣  ٣
٩  ٤
١٠  ٥
١٢  ٦
١٧  ٧
١٨  ٨
١٩  ٩
٢٢  ١٠
٢٢  ١١
٢٧  ١٢
٣٢  ١٣
٣٣  ١٤
٣٤  ١٥
٣٥  ١٦
٣٥