ترجمة البلقيني دراسة و تحقيق

‫= وﲨﻴ ُﻊ رﺟﺎ ِل اﻹﺳﻨﺎ ِد ُﻣ ﱠﺘ َﻔ ٌﻖ ﻋﲆ ﺗﻮﺛﻴ ِﻘﻬﻢ ﻋﺪا ُﻣ َﻌﺎذ ْﺑﻦ ِﻫ َﺸﺎم‪:‬‬ ‫ﻓﻮﺛﻘﻪ اﺑﻦ ﻣﻌﲔ ﻣﺮ ًة وﺑﺎﻟﻎ‪ ،‬واﺑﻦ ﻗﺎﻧﻊ‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬وزاد ﻣﺮ ًة ﻗﺒﻞ ﺗﻮﺛﻴﻘﻪ ‪\" :‬ﺻﺪوق\"‪ ،‬واﺑﻦ ﺣﺠﺮ‪ ،‬وزاد ‪\" :‬ﺻﺎﺣﺐ ﻏﺮاﺋﺐ\"‪ ،‬وﻛﺬا‬ ‫اﻟﻌﻴﻨﻲ‪.‬‬ ‫وذﻛﺮه اﺑ ُﻦ ِﺣ ﱠﺒﺎن ﰲ اﻟ ﱠﺜ َﻘﺎ ِت‪ ،(177/9) ،‬وﻗﺎل ‪\" :‬وﻛﺎن ﻣﻦ اﳌﺘﻘﻨﲔ\"‪.‬‬ ‫وﺗﻘﺎرﺑﺖ أﻗﻮا ُل ﻛ ﱟﻞ ﻣﻦ ﳛﻴﻰ ﺑﻦ ﻣﻌﲔ‪ ،‬واﺑ ِﻦ ﻋﺪي‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ﱢﻲ‪ ،‬واﺑ ِﻦ َﺣ َﺠﺮ ﻓﻴﻪ‪ ،‬ﻛﺎﻵﰐ‪:‬‬ ‫ﻗﺎل اﺑ ُﻦ ﻣﻌﲔ ‪ :‬ﺻﺪوق‪ ،‬وﻟﻴﺲ ﺑﺤﺠﺔ‪ ،‬وﺑﻤﺜﻞ ﻗﻮﻟﻪ ﻗﺎل اﺑﻦ ﺷﺎﻫﲔ‪.‬‬ ‫وﻗﺎل اﺑ ُﻦ ﻋﺪ ّي‪\":‬وﳌﻌﺎذ ﺑﻦ ﻫﺸﺎم‪ ،‬ﻋﻦ أﺑﻴﻪ ﻋﻦ ﻗﺘﺎدة ﺣﺪﻳ ٌﺚ ﻛﺜ ٌﲑ‪ ،‬وﳌﻌﺎذ ﻋﻦ ﻏﲑ أﺑﻴﻪ أﺣﺎدﻳﺚ ﺻﺎﳊﺔ‪ ،‬وﻫﻮ رﺑﲈ ﻳﻐﻠـﻂ ﰲ اﻟﴚـء‬ ‫ﺑﻌﺪ اﻟﴚء‪ ،‬وأرﺟﻮ أﻧﻪ َﺻ ُﺪوق\"‪.‬‬ ‫وﻗﺎل اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ ‪َ :‬ﺻ ُﺪوق‪ ،‬ﺣﺪﻳﺜﻪ ﰲ اﻟﻜﺘﺐ ﻛﻠﻬﺎ‪ ،‬وزاد ﻣﺮة ‪\" :‬ﺻﺎﺣﺐ ﺣﺪﻳﺚ\"‪.‬‬ ‫وﻗﺎل اﺑ ُﻦ ﺣﺠﺮ ﻣﺮة ‪ :‬ﻣﻦ أﺻﺤﺎب اﳊﺪﻳﺚ اﳊﺬاق‪ ،‬وأرﺟﻮ أ ﱠﻧﻪ ﺻﺪوق‪ ،‬وﺟﺰ َم ﲠﺬه اﻟﻠﻔﻈﺔ ﻣﺮ ًة‪ ،‬وزاد ‪\" :‬رﺑﲈ وﻫﻢ\"‪.‬‬ ‫وﻗﺎل ﻋ ﱡﲇ ﺑﻦ اﳌﺪﻳﻨﻲ ‪ :‬ﺳﻤﻌ ُﺖ ﻣﻌﺎذ ﺑﻦ ﻫﺸﺎم ﻳﻘﻮل ﺑ َﻤ ﱠﻜﺔ‪ ،‬وﻗﻴﻞ ﻟﻪ ‪ :‬ﻣﺎ ﻋﻨﺪك ؟ ﻗﺎل ‪ :‬ﻋﻨﺪي ﻋﴩة آﻻف‪ ،‬ﻓﺄﻧﻜﺮﻧﺎ ﻋﻠﻴﻪ‪ ،‬وﺳﺨﺮﻧﺎ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﻠ ﱠﲈ ﺟﺌﻨﺎ إﱃ اﻟﺒﴫة‪ ،‬أﺧﺮج إﻟﻴﻨﺎ ﻣﻦ اﻟﻜﺘﺐ ﻧﺤ ًﻮا ﳑﺎ ﻗﺎل ‪ -‬ﻳﻌﻨﻲ ﻋﻦ أﺑﻴﻪ ‪ -‬ﻓﻘﺎل ‪ :‬ﻫـﺬا ﺳـﻤﻌﺘﻪ‪ ،‬وﻫـﺬا ﱂ أﺳـﻤﻌﻪ‪ ،‬ﻓﺠﻌـﻞ‬ ‫ﻳﻤﻴﺰﻫﺎ‪.‬‬ ‫وأﺟﺎب أﺑﻮ داود ﺣﲔ ُﺳ ِﺌ َﻞ ﻋﻨﻪ أﻫﻮ ﺣﺠ ٌﺔ أم ﻻ ﺑﻘﻮﻟﻪ ‪\" :‬أﻛﺮه أن أﻗﻮ َل ﺷﻴ ًﺌﺎ‪ ،‬ﻛﺎن ﳛﻴﻰ ﻻ ﻳﺮﺿﺎه\"‪ ،‬ﻓﻘﺎل اﻵ ُﺟ ﱢﺮي ‪\" :‬ﻻ أدري ﻣﻦ‬ ‫ﳛﻴﻰ؟ ﳛﻴﻰ ﺑﻦ ﻣﻌﲔ أو ﳛﻴﻰ اﻟﻘﻄﺎن؟ وأﻇﻨﻪ ﳛﻴﻰ اﻟﻘﻄﺎن\"‪.‬‬ ‫وﻧﻔﻰ ﻋﻨﻪ اﻟﺘﻮﺛﻴﻖ ﳛﻴﻰ ﺑﻦ ﻣﻌﲔ ﻣﺮة‪ ،‬وزاد ‪\" :‬إﻧﲈ رﻏﺐ ﻓﻴﻪ أﺻﺤﺎب اﳊﺪﻳﺚ ﻟﻺﺳﻨﺎد\"‪ ،‬وﻧﻔﻰ ﻋﻨﻪ اﻟﻘﻮ َة ﻣﺮة‪.‬‬ ‫وﻗﺎل اﳊﻤﻴﺪي ‪ :‬ﻻ ﺗﺴﻤﻌﻮا ﻣﻦ ﻫﺬا اﻟﻘﺪري ﺷﻴ ًﺌﺎ‪.‬‬ ‫ﻓﻘﺎل اﺑ ُﻦ ﺣﺠﺮ ‪\" :‬وﺗﻜﻠﻢ ﻓﻴﻪ ا ُﳊﻤﻴﺪي ﻣﻦ أﺟﻞ اﻟﻘﺪر\"‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ َﺻ ُﺪوق‪.‬‬ ‫وﺗﻮﺑﻊ ﻣﺘﺎﺑﻌﺔ ﻗﺎﴏة‪ ،‬ﻣﻦ ﻃﺮﻳﻖ َأ ِﰊ اﻟ ﱢﺰ َﻧﺎد‪َ ،‬ﻋﻦ ا َﻷﻋ َﺮج‪َ ،‬ﻋﻦ َأ ِﰊ ُﻫ َﺮﻳﺮة‪ ،‬ﻋﻨﺪ اﻟﺒﺰار‪ ،‬واﺑﻦ اﳉﺎرود – ﻛﲈ ﺳﻴﺄﰐ‪ -‬وﻫﺬا ﳑﺎ ﻳﻨﻔﻲ ﻋﻨﻪ‬ ‫اﻟﻮﻫﻢ‪.‬‬ ‫ﻓﺈﺳﻨﺎده ﺻﺤﻴﺢ ﻟﻐﲑه‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺗﺎرﻳ َﺦ اﺑﻦ ﻣﻌﲔ )رواﻳﺔ اﻟﺪوري(‪ ،(263/4) ،‬وﺗﺎرﻳﺦ اﺑﻦ ﻣﻌﲔ )رواﻳﺔ اﺑﻦ ﳏﺮز(‪ ،(118/1) ،‬وﺳـﺆاﻻ ِت اﻵﺟـﺮي أﺑـﺎ‬ ‫داود‪ ،(378/1) ،‬واﳉﺮ َح واﻟﺘﻌﺪﻳﻞ‪ ،‬ﻻﺑﻦ أﰊ ﺣﺎﺗﻢ‪ ،(250/8) ،‬وﺗﺎرﻳ َﺦ أﺳﲈء اﻟﺜﻘﺎت‪ ،‬ﻻﺑﻦ ﺷﺎﻫﲔ‪) ،‬ص‪ ،(313‬واﻟﻜﺎﻣـﻞ‪،‬‬ ‫ﻻﺑﻦ ﻋﺪي‪ ،(434/6) ،‬واﻟﺮوا َة اﻟﺜﻘﺎت اﳌﺘﻜﻠﻢ ﻓﻴﻬﻢ ﺑﲈ ﻻ ﻳﻮﺟﺐ ردﻫﻢ‪) ،‬ص‪ ،(164‬واﳌﻐﻨﻲ ﰲ اﻟﻀﻌﻔﺎء‪ ،(665/2) ،‬وﻣﻴﺰا َن‬ ‫اﻻﻋﺘﺪال‪ ،(453/6) ،‬وﺗﺬﻛﺮ َة اﳊﻔﺎظ‪ ،(237/1) ،‬وذﻛ َﺮ أﺳﲈء ﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻪ وﻫﻮ ﻣﻮﺛـﻖ‪) ،‬ص‪ ،(176‬وﺳـﲑ أﻋـﻼم اﻟﻨـﺒﻼء‪،‬‬ ‫)‪ ،(372 /9‬ﺳـﺘﺘﻬﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬وﻫـﺪ َي اﻟﺴـﺎري‪) ،‬ص‪ ،(444‬وﻓـﺘ َﺢ اﻟﺒـﺎري‪ ،(423/7) ،‬وﲥـﺬﻳﺐ اﻟﺘﻬـﺬﻳﺐ‪،(178/10) ،‬‬ ‫وﺗﻘﺮﻳ َﺐ اﻟﺘﻬﺬﻳﺐ‪ ،(6742) ،‬أرﺑﻌﺘﻬﺎ ﻻﺑﻦ ﺣﺠﺮ‪ ،‬وﻋﻤﺪ َة اﻟﻘﺎري‪ ،‬ﻟﻠ َﻌ ْﻴﻨِ ّﻲ‪.(263/17) ،‬‬ ‫ﻣﺴﻨﺪ اﻟﺒﺰار ‪ِ ،(8887 /332/15) :‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ﻳﻮﻧﺲ ﺑﻦ ُﺑﻜﲑ‪َ ،‬ﻋ ْﻦ ِﻫ َﺸﺎ ِم ْﺑ ِﻦ ُﻋ ْﺮ َو َة‪َ ،‬ﻋﻦ َأ ِﰊ اﻟ ﱢﺰ َﻧﺎد‪َ ،‬ﻋﻦ ا َﻷﻋ َﺮج‪َ ،‬ﻋﻦ َأ ِﰊ ُﻫ َﺮﻳﺮة‪،‬‬ ‫ﺑﻪ‪َ ،‬و َﻗﺎ َل اﻟﺒﺰا ُر ‪َ :‬و َﻫ َﺬا ا َْﳊ ِﺪﻳ ُﺚ َﻻ َﻧ ْﻌ َﻠ ُﻢ َر َوا ُه َﻋ ْﻦ ِﻫ َﺸﺎ ِم ْﺑ ِﻦ ُﻋ ْﺮ َو َة‪َ ،‬ﻋﻦ َأ ِﰊ اﻟ ﱢﺰ َﻧﺎد‪َ ،‬ﻋ ِﻦ اﻷَﻋ َﺮج‪َ ،‬ﻋﻦ َأ ِﰊ ُﻫ َﺮﻳﺮ َة إ ﱠﻻ ﻳﻮﻧﺲ ﺑﻦ ﺑﻜﲑ‪.‬‬ ‫اﳌﻨﺘﻘﻰ ﻻ ْﺑ ِﻦ اﳉﺎرود ‪ِ ،(52/25/1) :‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُﺳ ْﻔ َﻴﺎن ﺑﻦ ﻋﻴﻴﻨﺔ‪َ ،‬ﻋ ْﻦ َأ ِﰊ اﻟ ﱢﺰ َﻧﺎ ِد‪ ،‬ﺑﻪ‪.‬‬ ‫ﻗﺎل اﺑﻦ ﺣﺠﺮ ﰲ اﻟﻔﺘﺢ‪ ،(276/1) ،‬ﻣﺮﺟ ًﺤﺎ ﺑﲔ اﻟﺮواﻳﺎت‪ :‬ورواﻳﺔ ‪\" :‬أوﻻﻫﻦ\" أرﺟﺢ ﻣـﻦ ﺣﻴـﺚ اﻷﻛﺜﺮﻳـﻪ واﻷﺣﻔﻈﻴـﺔ‪ ،‬وﻣـﻦ‬ ‫ﺣﻴﺚ اﳌﻌﻨﻰ أﻳ ًﻀﺎ؛ ﻷن ﺗﱰﻳﺐ اﻷﺧﲑةﻳﻘﺘﴤ اﻻﺣﺘﻴﺎج إﱃ ﻏﺴﻠﻪ أﺧﺮى ﻟﺘﻨﻈﻴﻔﻪ‪.‬‬ ‫‪140‬‬

‫َو َﻗﺎ َل ﺑﻌ ُﺾ اﳊﻨ ِﻔﻴ ِﺔ ﻟﻠ َﻘ َﺮا ِ ّﰲ ‪ :‬ﻧﻘﻀ ِﺖ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴ ُﺔ أﺻـ َﻠﻬﻢ ِﰲ ﻋـﺪم ﲪـ ِﻞ ا ُﳌ ْﻄ َﻠـ ِﻖ َﻋـ َﲆ اﳌُ َﻘ ﱠﻴـ ِﺪ ِﰲ َذﻟِـ َﻚ‪،‬‬ ‫َﻓ َﺄ َﺟﺎ َب اﻟﻘﺮا ِﰲ ‪ :‬ﺑﺄن ﻫﻨﺎ ﻗﻴﺪﻳﻦ ﻣﺘﻀﺎدﻳﻦ ﻓﺄﻟﻐﻴﻨﺎ َﳘﺎ‪ ،‬وﺑﻘﻲ َﻋ َﲆ إﻃﻼﻗﻪ)‪.(1‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬و َﻫ َﺬا ﻓِﻴﻪ ﻧﻈ ٌﺮ ﻣﻦ وﺟﻬﲔ ‪ :‬أﺣﺪ َﳘﺎ ‪ :‬أﻧﺎ ﻻ ُﻧ َﺴ ﱢﻠ ُﻢ اﻟﺒﻘﺎ َء َﻋ َﲆ اﻹﻃﻼق‪ ،‬ﺑﻞ ُﳛﻤﻞ ﻋﻠـﻴﻬ َﲈ‬ ‫َﻋ َﲆ ﻣ َﻌﻨﻰ اﻟﺘﺨﻴﲑ‪ ،‬وﻣﻨﻊ آﺧ ُﺮ اﳌﺘﻮﺳﻂ‪ ،‬ﻓﻼ ﳚﻮز أ َن َﻳ ُﻜﻮ َن اﻟﱰا ُب إﻻ ِﰲ اﻷوﱃ‪َ ،‬أ ْو ِﰲ اﻵﺧﺮة‪ ،‬دون َﻣـﺎ ﺑﻴـﻨﻬ َﲈ‬ ‫َ ْﲪ ًﻼ ﻟﻠ ُﻤ ْﻄ َﻠ ِﻖ َﻋ َﲆ اﳌُ َﻘ ﱠﻴ ِﺪ‪َ ،‬ﻋ َﲆ اﻟﻘﻴﺪﻳﻦ‪َ ،‬ﻋ َﲆ ﻃﺮﻳ ِﻖ اﻟﺒﺪل‪َ ،‬ﻧ ﱠﺺ ﻋﻠﻴﻪ اﻟ ﱠﺸـﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ اﷲُ َﻋ ْﻨـ ُﻪ ِﰲ اﻷُ ﱢم)‪،(2‬وإﻧـ َﲈ ﱂ‬ ‫ﻳﺄت ﻣﺜﻞ َذﻟِ َﻚ)‪ِ (3‬ﰲ اﻟﺘﻔﺮﻳﻖ)‪ (4‬واﻟﺘﺘﺎﺑﻊ؛ ﻷَ ﱠﻧﻪ َﻟ ْﻴ َﺲ ﺑﻴﻨﻬ َﲈ واﺳﻄﺔ‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﲏ ‪ :‬إ ﱠن اﳊﻨ ِﻔﻴ َﺔ َﲢﻤ ُﻞ اﳌُ ْﻄ َﻠ َﻖ َﻋ َﲆ ا ُﳌ َﻘ ﱠﻴﺪ ﻓِﻴ َﲈ إذا اﺗﻔ َﻖ اﻟﺴﺒ ُﺐ واﳊﻜﻢ‪ ،‬وﻻ ﳜﺎﻟ ُﻒ ِﰲ َذﻟِ َﻚ إﻻ‬ ‫ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﺷﺬت ﻓﺤﻤﻠﺖ ا ُﳌ َﻘ ﱠﻴﺪ َﻋ َﲆ اﳌﻄﻠﻖ‪ ،‬وإذا َﻛﺎ َن ﻛ َﺬﻟِ َﻚ ِﻋ ْﻨﺪ اﳊﻨ ِﻔﻴ ِﺔ ﻓ ُﻬ َﻮ ﻻز ٌم ﳍﻢ ﻛ َﲈ ُﻫ َﻮ ﻻز ٌم ﻟﻨﺎ‪.‬‬ ‫اﻟﺜﺎﻟﺚ ‪ :‬أن َﻳ ُﻜﻮ َن اﻟ َﻘ ْﻴ ُﺪ ﻣﻦ ﺑﺎ ِب اﻟ ﱢﺼ َﻔﺎ ِت واﻟ ﱠﺘ َﻮاﺑِ ِﻊ)‪ (5‬ﻻ ﻣﻦ ﺑﺎ ِب اﳊﻜ ِﻢ اﳌُﺴﺘﻘﻞ)‪ ،(6‬ذﻛﺮه اﻟ ﱠﺸـ ْﻴ ُﺦ أﺑـﻮ‬ ‫ﺣﺎﻣﺪ)‪ ،(7‬واﳌَﺎوردي)‪ ،(8‬ﻣﺜﺎﻟﻪ ‪ :‬أ ﱠن اﷲَ َﺗ َﻌﺎ َﱃ َذ َﻛ َﺮ اﻟﻜﻔﺎر َة ِﰲ اﻟ ﱢﻈ َﻬﺎ ِر‪ ،‬ﻓﺬﻛ َﺮ اﻹﻋﺘﺎ َق ُﺛ ﱠﻢ اﻟﺼﻴﺎ َم ُﺛـ ﱠﻢ اﻹﻃﻌـﺎ َم‪ ،‬وﱂ‬ ‫ﻳﺬﻛﺮ اﻹﻃﻌﺎ َم ِﰲ اﻟﻘﺘﻞ‪ ،‬ﻓﻼ ُ ْﲢ َﻤ ُﻞ ﻛﻔﺎر ُة اﻟ ﱢﻈ َﻬﺎ ِر َﻋ َﲆ َﻛ ﱠﻔﺎ َر ِة اﻟﻘﺘ ِﻞ ِﰲ ا ِﻹ ْﻃ َﻌﺎ ِم؛ ﻷَ ﱠﻧﻪ ُﺣ ْﻜ ٌﻢ ُﻣ ْﺴ َﺘ ِﻘ ٌﻞ‪ ،‬واﳌﻄﻠﻖ إﻧ َﲈ‬ ‫ﳛﻤ ُﻞ َﻋ َﲆ ا ُﳌ َﻘ ﱠﻴ ِﺪ ِﰲ اﻟﺼﻔﺎ ِت واﻟﺘﻮاﺑﻊ‪ ،‬و َﻫ َﺬا أﺻ ﱡﺢ)‪َ (9‬ﻗ ْﻮ َﱄ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ)‪.(10‬‬ ‫واﻟﻘﻮل اﻟﺜﺎﲏ)‪ : (11‬ﻳﺪﺧ ُﻞ اﻹﻃﻌﺎم ِﰲ ﻛﻔﺎر ِة اﻟﻘﺘ ِﻞ‪ ،‬ﻓﻌﻠﻴﻪ ﻻ ُﻳﺸﱰ ُط َﻫ َﺬا اﻟ ﱠ ْﴩ ُط‪ ،‬وﻟﻜﻲ ﻳﺸﱰ ُط ﴍط‬ ‫آﺧﺮ‪ ،‬و ُﻫ َﻮ أن ﻻ َﻳ ُﻜﻮن َﻣﺎ ﺗﺮك ﻓِﻴـﻪ اﳊﻜـﻢ ﺑﺎﻟﺰاﺋـﺪ رﺧﺼـﺔ‪ ،‬ﻛـﺎﻟﺘﻴﻤﻢ ُذﻛِـ َﺮ ﻓِﻴـﻪ اﻟﻮﺟـﻪ واﻟﻴـﺪان‪َ ،‬و ُذﻛِـ َﺮ ِﰲ‬ ‫اﻟﻮﺿﻮ ِء)‪ (12‬اﻷَ ْﻋ َﻀﺎ ُء اﻷَ ْر َﺑﻌﺔ‪ ،‬ﻓﻼ ﳚﺮي اﻟﻘﻮﻻن‪ ،‬ﻷ ﱠن اﻟﺜﺎﲏ رﺧﺼﺔ‪َ ،‬أ ْو ﺻﺪ َﻋﻨﻪ دﻟﻴﻞ آﺧﺮ‪ ،‬ﻣﻦ إ َﲨﺎ ٍع َأ ْو ُﺳـﻨﱠ ٍﺔ‬ ‫َأ ْو ﻏﲑ َﳘﺎ‪.‬‬ ‫)‪َ (1‬و َر ﱠد َﻋ َﻠ ْﻴ ِﻬﻢ ﺑِ َﺄ ﱠن اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴ َﺔ َﱂْ ُ َﲣﺎﻟِ ْﻒ ُأ ُﺻﻮ ُﳍ ْﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬أﻧﻮار اﻟﱪوق ِﰲ أﻧﻮاع اﻟﻔﺮوق‪ ،‬ﻟ ْﻠ َﻘ َﺮا ِﰲ‪.(329/1) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪.(13/2) :‬‬ ‫)‪ (3‬اﻟﻌﺒﺎرة \"ﻃﺮﻳﻖ اﻟﺒﺪل‪ ...‬ﱂ ﻳﺄت ﻣﺜﻞ َذ ِﻟ َﻚ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (4‬ﺳﻘﻂ ِﰲ )أ( ﺣﺮف اﻟﺘﺎء‪ ،‬ﻓﻜﺘﺒﺖ \"اﻟﻘﺮﻳﻖ\"‪ ،‬ﺧﻄﺄ‪ ،‬وأﺛﺒﺖ \"اﻟﺘﻔﺮﻳﻖ\" ﻣﻦ )ب(‪.‬‬ ‫)‪\" (5‬اﻟﺘﻮاﺑﻊ\" ﻣﻦ )ب(‪.‬‬ ‫)‪\" (6‬اﳌﺴﺘﻘﻞ\" ﻣﻦ )ب(‪ ،‬وﻫﻲ ِﰲ )أ( \"اﳌﺴﺘﻘﺒﻞ\"‪.‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴ َﻂ ِﰲ اﳌَ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪.(391/6) ،‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َﳊﺎ ِوي اﻟ َﻜﺒِﲑ‪ ،‬ﻟﻠ َﲈور ِد ّي‪.(69/13) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"أوﺿﺢ\"‪.‬‬ ‫)‪ (10‬ﻧﻘﻠﻪ َﻋﻨﻪ ا َﳌﺎ َوردي‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳊﺎوي اﻟﻜﺒﲑ‪.(65/16) ،‬‬ ‫)‪ (11‬ﻛﻠﻤﺔ \"اﻟﺜﺎﲏ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"اﻟﻮﺿﻮء\" أﳊﻘﺖ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ )ب(‪.‬‬ ‫‪141‬‬

‫اﻟﺮاﺑﻊ ‪ :‬أن ﻻ َﻳ ُﻜﻮ َن اﻟﻘﻴ ُﺪ ُذﻛِ َﺮ ﻣﻌﻪ)‪ (1‬ﻗﺪر)‪ (2‬زاﺋﺪ ﻳﻤﻜﻦ أن َﻳ ُﻜﻮن اﻟﻘﻴﺪ ﻷﺟﻞ اﻟﻘﺪر اﻟﺰاﺋﺪ‪ ،‬ﻓﻼ ﳛﻤﻞ‬ ‫ﳛﻤﻞ ﻗﻄ ًﻌﺎ‪/19 ،‬أ ﻣﺜﺎﻟﻪ ﻟﻮ َﻗﺎ َل ﻟﻮﻛﻴﻠِ ِﻪ ‪ :‬إن ﻗﺘﻠ َﺖ ﻓﺄﻋﺘﻖ رﻗﺒـ ًﺔ ﻣـﻊ إن ﻗﺘﻠـﺖ ﻣﺆﻣ ًﻨـﺎ‪ ،‬ﻓـﺄﻋﺘﻖ رﻗﺒـ ًﺔ ﻣﺆﻣﻨـ ًﺔ‪،‬‬ ‫ﻓﻼ ُﳛﻤ ُﻞ اﳌﻄﻠ ُﻖ َﻋ َﲆ اﳌُ َﻘ ﱠﻴﺪ ِﰲ َﻏ ْﲑ اﳌﺆﻣﻦ؛ ﻷ ﱠن اﻟﻘﻴ َﺪ ﻫﻨﺎ ﺑـﺎﻹﻳ َﲈ ِن إ ﱠﻧـ َﲈ ﺟـﺎ َء ﻷﺟـ ِﻞ اﻟ َﻘـ ْﺪ ِر اﻟ ﱠﺰاﺋِـ ِﺪ و ُﻫـ َﻮ ﻛـﻮ ُن‬ ‫اﳌﻘﺘﻮ ِل ُﻣﺆﻣﻨًﺎ‪.‬‬ ‫ﻣﺜﺎ ٌل ﺛﺎ ٍن ﻣ َﻦ اﻟﻘﺮءا ِن‪ ،‬ﻗﻮ ُﻟﻪ َﺗ َﻌﺎ َﱃ ‪) ÔÓÒÑ ÐÏ :‬ا َﳌﺎﺋﺪة ‪ ،(5 :‬ﻣﻊ ﻗﻮﻟِـ ِﻪ ‪:‬‬ ‫‪wvutsr qponmlkj ih‬‬ ‫‪) .}|{ zyx‬اﻟ َﺒ َﻘ َﺮة ‪ ،(217 :‬ﻓﻼ ﳛﻤ ُﻞ ا ُﳌ ْﻄ َﻠ ُﻖ َﻋـ َﲆ اﳌُ َﻘ ﱠﻴـ ِﺪ اﳌُ َﻘـ ﱠﺪ ِر)‪ (3‬اﻟﺰاﺋـ ِﺪ‪ ،‬و ُﻫـ َﻮ‬ ‫اﳋﻠﻮد ِﰲ اﻟﻨﺎر‪ ،‬و َﻣﺎ اﺷ ُﺘ ِﻬ َﺮ ِﻋﻨْﺪ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴ ِﺔ ﻣﻦ أن اﻟﺮد َة ﻻ ُﲢﺒ ُﻂ اﻟ َﻌ َﻤ َﻞ إﻻ إذا اﺗﺼ َﻞ ﲠﺎ اﳌـﻮ ُت‪ ،‬ﲪـ ًﻼ ﻟﻠ ُﻤ ْﻄ َﻠـ ِﻖ‬ ‫َﻋ َﲆ اﳌُ َﻘ ﱠﻴ ِﺪ‪ ،‬ﳐﺎﻟﻒ ﻟ َﺬﻟِ َﻚ‪ ،‬وﻟﻨ ﱢﺺ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱢﻲ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ِﰲ \"اﻷُ ﱢم\" َﻋ َﲆ أن اﻟﺮد َة ﺑﻤﺠﺮدﻫﺎ ﲢـﺒ ُﻂ اﻟﻌﻤـ َﻞ َﻋـ َﲆ‬ ‫ﻣ َﻌﻨﻰ ذﻫﺎب اﻷﺟﺮ)‪.(4‬‬ ‫اﳋﺎﻣﺲ ‪ :‬أن ﻻ َﻳ ُﻜﻮ َن اﳌُ ْﻄ َﻠ ُﻖ وا ُﳌ َﻘ ﱠﻴ ُﺪ ﻣﻌﻄﻮ ًﻓﺎ أﺣﺪ َﳘﺎ َﻋ َﲆ اﻵﺧـﺮ‪ ،‬وﻇﻬـ َﺮ ﻣـﻦ اﻟ َﻘـ َﺮاﺋﻦ َﻣـﺎ ﻳﻘﺘﴤـ‬ ‫اﺧﺘﺼﺎ ُص اﳌُ َﻘ ﱠﻴ ِﺪ ﺑﺎﻷﺧﲑ‪ ،‬ﻣﺜﺎﻟﻪ ﻗﻮ ُﻟ ُﻪ َﺗ َﻌـﺎ َﱃ ‪jihgf ed :‬‬ ‫‪) ،nml k‬اﻟﻨﺴـﺎء ‪ ،(23 :‬ﻓﻮﺻـ َﻒ اﻟـﺪﺧﻮ َل ِﰲ اﻟ ﱠﺮﺑِﻴﺒـ ِﺔ‪ ،‬وإن ﻗﻄ )‪(5‬ـﻊ َﻋـﻦ اﻷول)‪(6‬‬ ‫ﺑﺎ ْﻋﺘِ َﺒﺎر اﺗﺼﺎل اﻟﻌﺎﻣﻞ‪َ ،‬ﻟﻜِﻦ وﺻ ًﻼ)‪ (7‬ﲪﻞ اﳌُ ْﻄ َﻠﻖ َﻋ َﲆ اﳌُ َﻘ ﱠﻴ ِﺪ‪ ،‬ﻻ ﻳ َﻘﺎ ُل َﺻ ﱠﺪ َﻋﻨﻪ اﻹ َﲨﺎع؛ ﻷَ ﱠﻧـﺎ ﻧﻘـﻮ ُل ِﰲ َﻣـ ْﺬ َﻫ ِﺐ‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬وﻟﺒﻌ ِﺾ اﻟﺴﻠﻒ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻬﻢ رأي ﺑ َﺬﻟِ َﻚ‪.‬‬ ‫واﳉﻮاب ‪ :‬ﳌَﺎ ﻋﻄ َﻒ أﺣ ُﺪ َﳘﺎ َﻋ َﲆ اﻵﺧﺮ‪ ،‬وﻗﻴ َﺪ أﺣ ُﺪ َﳘﺎ‪َ ،‬د ﱠل اﳉﻤ ُﻊ ﺑﻴﻨﻬ َﲈ‪ ،‬وﺗﻘﻴﻴ ُﺪ أﺣ ِﺪ َﳘﺎ اﺧﺘﺼـﺎ َص‬ ‫اﳊﻜﻢ ﺑﺎﻟﻘﻴﺪ )‪(8‬ﻋﲆ اﺧﺘﺼﺎص اﳊﻜﻢ ﺑﺎﳌﻘﻴﺪ‪ ،‬وﻳﻤﻜﻦ أ ْن ﻳ َﻘﺎ َل ﳌﱠﺎ َﻛﺎ َن َذﻟِ َﻚ ُﻳ َﺆ ﱢدي إِ َﱃ اﻟﻌﻘﻮ ِق ﻣﻦ اﻟﺒﻨـ ِﺖ ﺳـ ﱠﺪ‬ ‫اﻟ ﱠﺸﺎ ِر ُع اﻟ َﺒﺎ َب‪َ ،‬و َﺣ َﻜ َﻢ ﺑﺘﺤﺮﻳ ِﻢ ُأ ﱢم اﻟ ﱠﺰ ْو َﺟﺔ ُﻣ ْﻄﻠ ًﻘﺎ ﺑ ِﺨ َﻼف اﻟﻌﻜﺲ‪ ،‬ﻓﺈن اﻷُ ﱠم ﺗﺮﻳ ُﺪ اﳋ َﲑ ﻻﺑﻨﺘﻬـﺎ‪ ،‬ﻓﻠـﻢ ﻳﺒﻌـﺪ أن‬ ‫َﻳ ُﻜﻮ َن َذﻟِ َﻚ َﻣﺎﻧِ ًﻌﺎ ﻣﻦ اﻟﺘﻘﻴﻴﺪ)‪.(9‬‬ ‫اﻟﺴﺎدس ‪ :‬و ُﻫ َﻮ ﻳﺸﺒﻪ َﻣﺎ ﻗﺒﻠﻪ ﺑﺰﻳﺎدة‪ ،‬و ُﻫ َﻮ أن ﻻ َﻳ ُﻜﻮ َن اﳌﺘﻌﺎﻃﻔﺎن ُذﻛِ َﺮ ِﰲ ﻛ ﱟﻞ ﻣﻨﻬ َﲈ وﺻ ٌﻒ ﳜﺼﻪ َﻋ َﲆ‬ ‫ﻃﺮﻳ ِﻖ اﻟﺘﻌﺮﻳ ِﻒ ﻟﻪ‪ ،‬ﻓﺈن َﻛﺎ َن ﻛ َﺬﻟِ َﻚ ﱂ ُﳛﻤ ْﻞ َوا ِﺣ ٌﺪ ﻣﻨﻬ َﲈ َﻋـ َﲆ اﻵﺧـﺮ‪ ،‬ﻣﺜﺎﻟـﻪ ‪،...srq :‬‬ ‫اﻵﻳﺔ )اﻟﺘﻮﺑﺔ ‪َ ،(60 :‬ﻓﺎﻟﻔﻘ ُﺮ ﻻ ﻳﺸﱰ ُط ِﰲ اﻟ َﻌﺎ ِﻣﻠِﲔ‪ ،‬وﻻ ِﰲ ا ُﳌ َﺆ ﱠﻟ َﻔ ِﺔ ُﻗ ُﻠﻮ ُ ُﲠ ْﻢ‪ ،‬وﻻ ِﰲ اﻟ َﻐﺎ ِر ِﻣ َﲔ)‪ ،(10‬إذا َﻛﺎ َن ﳌﺼﻠﺤ ِﺔ‬ ‫ذات اﻟﺒ ِﲔ َﻋ َﲆ ﺗﻔﺼﻴﻠﻪ ِﰲ ﻛﺘ ِﺐ ا ْﻟ ِﻔ ْﻘﻪ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻓِﻴﻪ\"‪.‬‬ ‫)‪ (2‬ﻗﺪر ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪ ،‬وإﻧ َﲈ ﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ﻗﺪر\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \" ِﰲ اﻟﻘﺪر\"‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻷ ﱠم‪.(155/2) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﻧﻘﻄﻊ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻷوﱃ\"‪.‬‬ ‫)‪\" (7‬وﺻ ًﻼ\" ﻣﻦ )ب(‪ ،‬وﻫﻲ ِﰲ )أ( \"ﻫﻼ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (8‬أﳊﻘﺖ \"ﻋﲆ\" َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (9‬وا ْﻧ ُﻈ ْﺮ ‪ :‬ا َﳊﺎ ِوي اﻟ َﻜﺒِﲑ‪ ،‬ﻟﻠ َﲈور ِد ّي‪.(207 /9) ،‬‬ ‫)‪ (10‬ﲨﻊ ﻏﺎرم‪ ،‬و ُﻫﻮ ﻣﻦ ﻋﻠﻴﻪ دﻳﻦ ِﰲ َﻏ ْﲑ ﻣﻌﺼﻴﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﳌ ْﺤ َﻜ َﻢ َوا ُﳌ ِﺤﻴﻂ ا ْﻷَ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑ ِﻦ ِﺳﻴ َﺪه‪ ،(519/5) ،‬و ِﻟ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣ ْﻨ ُﻈﻮر‪.(3247/5) ،‬‬ ‫‪142‬‬

‫ﻣﺜﺎل ﺛﺎن ‪َ :‬ﻣﺎ ُذﻛِ َﺮ ِﰲ آﻳﺘﻲ اﻟ َﻔ ْﻲ ِء واﻟ َﻐﻨﻴﻤﺔ)‪ ،(1‬ﻣﻦ ذي اﻟ ُﻘ ْﺮ َﺑـﻰ إِ َﱃ آ ِﺧـ ِﺮه‪ ،‬وﺷـ ﱠﺬ ﻣـﻦ اﺷـﱰ َط ِﰲ ذوي‬ ‫اﻟﻘﺮﺑﻰ اﻟﻔﻘﺮ ﲪ ًﻼ ﻟﻠﻤﻄﻠ ِﻖ َﻋ َﲆ اﳌﻘﻴ ِﺪ‪َ ،‬أ ْو ﻣﻦ دﻟﻴﻞ آﺧﺮ‪.‬‬ ‫ﺳﺆا ٌل ﳜﺮ ُج ِﻣ ْﻨ ُﻪ ﴍط ﺳﺎﺑﻊ ‪ :‬و ُﻫ َﻮ أن ﻋﺪ َة اﻟ َﻮ َﻓﺎ ِة ورد ْت ِﰲ َﻗ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪$#\"! :‬‬ ‫‪) ،%‬اﻟﺒَ َﻘ َﺮة ‪ ،(234 :‬ﻣﻦ َﻏ ْ ِﲑ ﺗﻘﻴﻴ ٍﺪ ﺑﺎﻟﺪﺧﻮل‪ ،‬وﺟﺎء ِﰲ ‪/19‬ب ِﻋ ﱠﺪ ِة اﻟﻄﱠﻼ ِق ﺗﻘﻴﻴﺪﻫﺎ ﺑﺎﻟﺪﺧﻮل‪ ،‬ﺑِ َﻘ ْﻮﻟِ ِﻪ َﺗ َﻌـﺎ َﱃ‬ ‫‪،cba`_^]\\[ZY XWVUTSRQ :‬‬ ‫)اﻷﺣﺰاب ‪ ،(49 :‬وﱂ ُﳛﻤ ْﻞ اﳌُ ْﻄ َﻠ ُﻖ ﻫﻨﺎك َﻋ َﲆ ا ُﳌ َﻘ ﱠﻴ ِﺪ‪ ،‬ﻓﺈن ﻗﻴﻞ ﻟَﻴْ َﺲ َذﻟِ َﻚ ﻣﻦ ﺑﺎ ِب ا ُﳌﻄْ َﻠ ِﻖ‪ ،‬ﻟﻮﺟﻮ ِد ﺻـﻴﻐﺔ اﻟﻌﻤـﻮم‪،‬‬ ‫و ُﻫ َﻮ ‪ ،!‬ﻗﻴﻞ ِﰲ ﺟﻮاﺑﻪ‪ ،‬و ِﰲ آﻳ ِﺔ اﳌﻈﺎﻫﺮ ‪) ،SRQP :‬اﳌﺠﺎدﻟﺔ ‪.(3 :‬‬ ‫ﻓﺈن ﻗﻴﻞ ‪ :‬اﻟﺘﻘﺪﻳﺮ ‪ :‬وﻧﺴﺎء اﻟﱠ ِﺬﻳﻦ ُﻳ َﺘ َﻮ ﱠﻓ ْﻮ َن ﻣﻨﻜﻢ‪ ،‬وﻳﺬرون أزوا ًﺟﺎ َﻳ َ َﱰ ﱠﺑ ْﺼ َﻦ‪ ،‬ﻓﻈﻬﺮ اﻟﻌﻤـﻮم‪ ،‬ﻗﻴـﻞ ﻻ ﻳﻠـﺰم‬ ‫َﻫ َﺬا اﻟﺘﻘﺪﻳﺮ‪ ،‬إذ ﳚﻮز أن َﻳ ُﻜﻮ َن اﻟﺘﻘﺪﻳ ُﺮ‪ ،‬ﻛ َﲈ َﻗ ﱠﺪ َر ﺳـﻴﺒﻮﻳﻪ ِﰲ َﻗ ْﻮ ِﻟـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪) ،0/ :‬ا َﳌﺎﺋـﺪة ‪،(38 :‬‬ ‫أي ﻓِﻴ َﲈ ﻳﺘﲆ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺎﻟﺘﻘﺪﻳﺮ ﻓِﻴ َﲈ ﻧﺤﻦ ﻓِﻴﻪ‪ ،‬وﻓِﻴ َﲈ ﻳﺘﲆ ﻋﻠﻴﻜﻢ اﻟﱠ ِﺬﻳﻦ ﻳﺘﻮﻓﻮن ﻣـﻨﻜﻢ)‪ُ ،(2‬ﺛـ ﱠﻢ اﺑﺘـﺪأ ﻳﱰﺑﺼـﻦ؛ ﻟﺘﻔﺴـﲑ‬ ‫اﳌﺘﻠﻮ وﻋﲆ ﺗﻘﺪﻳﺮ أن اﻟﻌﻤﻮم ﻻ ﳜﺺ ﺑﺎﻟ ِﻘ َﻴﺎس‪ ،‬ﻓﺎﳉﻮاب َﻋﻦ َذﻟِ َﻚ ﻛﻠﻪ َﻋ َﲆ ﺗﻘﺪﻳﺮ اﻹﻃﻼق‪َ ،‬أ ْو َﻋ َﲆ ﺗﻘﺪﻳﺮ اﻟﻌﻤـﻮم‬ ‫أ ﱠن اﻟﺘﺨﺼﻴ َﺺ َأ ْو اﻟﺘﻘﻴﻴ َﺪ ﺑﺎﻟ ِﻘ َﻴﺎ ِس إﻧ َﲈ َﻳ ُﻜﻮن ﺣﻴﺚ َﻛﺎ َن اﻟﻔﺮ ُع ﻣﺴﺎو ًﻳﺎ ﻟﻸﺻـﻞ ِﰲ اﻟﺘﻌﻠﻴـﻞ‪َ ،‬أ ْو راﺟ ًﺤـﺎ ﻋﻠﻴـﻪ‪ ،‬وﻻ‬ ‫ﻟ َﺬﻟِ َﻚ ﻫﻨﺎ؛ ﻷ ﱠن ا ُﳌ َﺘ َﻮ ﱠﰱ َﻋﻨﻬﺎ زو ُﺟﻬﺎ أﺣﻜﺎم اﻟﺰوﺟﻴﺔ ﺑﺎﻗﻴﺔ ﺑِ َﺪﻟِﻴ ِﻞ ﺗﻐﺴﻴﻠﻬﺎ ﻟﻪ‪ ،‬ووراﺛﺘﻬﺎ)‪ (3‬ﻣﻨﻪ‪ ،‬وﻟـﻮ ﻛﺎﻧـﺖ ِﰲ ﺣﻜـ ِﻢ‬ ‫اﻟﺒَﻮاﺋﻦ ِﻣ ْﻨ ُﻪ ﱂ ﺗﺮث‪ ،‬ﻓﻠ ﱠﲈ ﻇﻬ َﺮ ِﰲ اﻟﻔﺮ ِع َﻣﺎ ﻳﻘﺘﴤ ﻋﺪ َم إﳊﺎ ِﻗ ِﻪ ﺑﺎﻷﺻ ِﻞ ا ْﻣ ُﺘﻨِ َﻊ اﻟﺘﱠ ْﻘﻴﻴ َﺪ َأ ْو اﻟ ﱠﺘ ْﺨ ِﺼﻴ َﺺ ﺑِﺎﻟ ِﻘ َﻴﺎ ِس‪.‬‬ ‫ﻻ ﻳ َﻘﺎ ُل ﻣ ْﻦ َأ ْﺣ َﻜﺎ ِم اﻟ ﱠﺰوﺟ ﱠﻴ ِﺔ وﺟﻮ ُب ا َﳌ ْﻬ ِﺮ ﻗﺒ َﻞ اﻟ ﱡﺪﺧﻮ ِل واﳌُﺘﻌﺔ‪ ،‬ﺣﻴﺚ ﻻ ﺷﻄﺮ)‪(4‬؛ﻷَ ﱠﻧﺎ ﻧﻘﻮ ُل)‪َ (5‬ﻟـﻴْ َﺲ َذ ِﻟـ َﻚ‬ ‫ﻣﻦ أﺣﻜﺎ ِم اﻟ ﱠﺰوﺟﻴﱠ ِﺔ‪ ،‬ﺑﻞ ﺟ ٌﱪ ﻟﻜ ِﴪﻫﺎ‪ ،‬ﻓ ُﻬ َﻮ ﻣﻦ ﻗﻀﺎﻳﺎ اﻟﻄﱠ َﻼ ِق‪َ ،‬ﻋ َﲆ َأ ﱠﻧ ُﻪ ﺟﺎء ﺑﺈﺳﻨﺎ ٍد ﺣﺴـ ٍﻦ َﻣـﺎ ﻳﻘﺘﴤـ أﻣـﺮ اﻟ ﱠﻨﺒِـ ّﻲ‬ ‫َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﺑﺎﻟﻌﺪة ﻟﻐﲑ اﳌﺪﺧﻮل ﲠﺎ‪ِ ،‬ﰲ َﺣ ِﺪﻳ ِﺚ اﺑ ِﻦ ﻣﺴﻌﻮ ٍد ِﰲ َر ُﺟ ٍﻞ َﺗ َﺰ ﱠو َج ا ْﻣ َﺮ َأ ًة َﻓ َﲈ َت َﻋﻨ َﻬﺎ َﻗ ْﺒﻞ اﻟـ ﱡﺪ ُﺧﻮ ِل‬ ‫ِ َﲠﺎ‪َ ،‬ﻳ ْﻔ ِﺮ ْض َﳍﺎ اﻟ ﱠﺼ َﺪا َق‪َ ،‬ﻓ َﻘﺎ َل ‪َ \" :‬ﳍﺎ اﻟ ﱠﺼ َﺪا ُق َﻛﺎ ِﻣ ًﻼ‪َ ،‬و َﻋ َﻠ ْﻴ َﻬﺎ اﻟْ ِﻌ ﱠﺪ ُة‪َ ،‬و َﳍﺎ اﳌِْ َﲑا ُث\"‪َ ،‬ﻗﺎ َل َﻣ ْﻌ ِﻘ ُﻞ ْﺑ ُﻦ ِﺳـ َﻨﺎ ٍن ‪َ :‬ﺳـ ِﻤ ْﻌ ُﺖ‬ ‫َر ُﺳﻮ َل ا ِﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َﻗ َﴣ ﺑِ ِﻪ ِﰲ ﺑِ ْﺮ َو َع)‪(6‬ﺑِ ْﻨ ِﺖ َوا ِﺷ ٍﻖ)‪.(7‬‬ ‫)‪ (1‬آﻳﺔ اﻟ َﻔـ ْﻲء ‪lk j i hgfed cb a`_^]\\[ZYX :‬‬ ‫‪) ،~} |{zyxwv u tsrqponml‬اﳊﴩــ ‪ ،(7 :‬وآﻳــﺔ‬ ‫اﻟﻐﻨﻴﻤـــــﺔ‪2 10/.-,+ *)('&%$#\" :‬‬ ‫‪) ،CBA @?>= <; :9876543‬اﻷﻧﻔﺎل ‪.(41 :‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌُ َﺤ ﱠﺮر اﻟﻮﺟﻴﺰ ِﰲ ﺗﻔﺴﲑ اﻟ ِﻜ َﺘﺎب اﻟﻌﺰﻳﺰ‪ ،‬ﻻ ْﺑ ِﻦ ﻋﻄﻴﺔ‪.(48/2) ،‬‬ ‫)‪ِ (3‬ﰲ )أ( \"و َوا ِرﺛﻬﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﴍط\"‪.‬‬ ‫)‪ (5‬ﻻم ﻧﻘﻮل ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺗﺮوﻳﺢ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (7‬اﻟﺮؤاﺳﻴﺔ اﻟﻜﻼﺑِﻴﺔ َأ ْو اﻷﺷﺠﻌﻴﺔ‪ ،‬زو ُج ِﻫ َﻼل ﺑﻦ ُﻣ ﱠﺮة‪.‬‬ ‫ﻗﺎل اﳉﻮﻫﺮي ‪\" :‬و َأ ْﺻ َﺤﺎ ُب ا َْﳊ ِﺪﻳ ِﺚ ﻳﻘﻮﻟﻮﻧﻪ ﺑﻜﴪ اﻟﺒﺎء َواﻟ ﱠﺼ َﻮاب اﻟﻔﺘﺢ؛ ﻷﻧﻪ َﻟ ْﻴ َﺲ ِﰲ ﻛﻼم اﻟ َﻌ َﺮب\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱢﺼ َﺤﺎ َح‪ ،‬ﻟِ ْﻠ َﺠ ْﻮ َﻫ ِﺮ ّي‪ ،(1184/3) ،‬اﻻﺳﺘﻴﻌﺎ َب ِﰲ ﻣﻌﺮﻓﺔ ا َﻷ ْﺻ َﺤﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒـﺪ اﻟـﱪ‪ ،(357 /4) ،‬وا ِﻹ َﺻـﺎﺑِ َﺔ ِﰲ َﲤْ ِﻴﻴـ ِﺰ‬ ‫اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(534 /7) ،‬وا ْﻧ ُﻈ ْﺮ ﺿﺒﻂ اﺳﻤﻬﺎ ِﰲ ‪ْ َ :‬ﲥ ِﺬﻳ ِﺐ اﻷَ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(332/2) ،‬‬ ‫‪143‬‬

‫وا َْﳊ ِﺪﻳﺚ ِﰲ اﻟﺴﻨ ِﻦ ﺑﺈﺳﻨﺎ ٍد َﺻ ِﺤﻴ ٍﺢ)‪ ،(1‬وﻟﻜﻨﻪ ﳛﺘﻤﻞ أن َﻳ ُﻜﻮن ﻗﴣ ﺑـﻪ‪ ،‬ﻳﻌـﻮد َﻋـ َﲆ اﳌﻬـﺮ‪ ،‬ﻻ َﻋـ َﲆ اﻟﻌـﺪة‬ ‫واﳌﲑاث‪ ،‬واﻟﻈﺎﻫﺮ)‪ (2‬ﻋﻮده)‪َ (3‬ﻋ َﲆ اﳉﻤﻴﻊ‪ ،‬وﺣﻴﻨﺌﺬ ﻓﻼ ﻳﺼﺢ اﻟﺘﻘﻴﻴﺪ وﻻ اﻟﺘﺨﺼﻴﺺ؛ ﻟﻮﺟﻮد اﻟﻨﺺ ﺑ َﺬﻟِ َﻚ‪ ،‬ﻻ ﻳ َﻘﺎ ُل‬ ‫ﻳ َﻘﺎ ُل وﺟﻮب اﻟﻌﺪة َﻋ َﲆ ا ُﳌﺘَ َﻮ ﱠﰱ َﻋﻨﻬﺎ زوﺟﻬﺎ إذا ﻛﺎﻧﺖ َﻏ ْﲑ ﻣﺪﺧﻮ ٍل ﲠﺎ إ َﲨﺎع؛ ﻷَ ﱠﻧﺎ ﻧﻘﻮل ﻗﺪ ﺟـﺎء َﻋـﻦ ا ْﺑـ ِﻦ َﻋﺒﱠـﺎ ٍس‬ ‫ِر َوا َﻳ ٌﺔ َأ ﱠﳖَﺎ )‪(4‬ﻻ ﳚﺐ ﻋﻠﻴﻬﺎ اﻟﻌﺪة)‪.(5‬‬ ‫وﻻ ﻳ َﻘﺎ ُل ﳜﺮج َﻫ َﺬا اﻟ ﱠ ْﴩ ُط اﻟﺴﺎﺑﻖ‪ ،‬و ُﻫ َﻮ أن َﻳ ُﻜﻮ َن ِﰲ ﺟﺎﻧـ ِﺐ اﻹﺛﺒـﺎ ِت؛ ﻷ ﱠن ﻗﻮﻟَـﻪ ‪`_^] :‬‬ ‫‪ cba‬ﻧﻔﻲ؛ ﻷَ ﱠﻧﺎ ﻧﻘﻮل ﻣ َﻌﻨﺎه اﻹﺛﺒﺎت‪ ،‬إذ اﻟﺘﻘـﺪﻳﺮ ‪/20‬أ ﺗﻌﺘـ ﱡﺪ اﳌﻄﻠﻘـ ُﺔ ﺑﻌـﺪ اﻟـﺪﺧﻮ ِل ﺑ ِﺨـ َﻼف ‪ :‬ﻻ ﻳﻌﺘـﻖ‬ ‫ﻣﻜﺎﺗﺒًﺎ ﻛﺎﻓﺮ‪ ،‬وﺣﻴﻨﺌﺬ ﻓِﻴ َﻘﺎ ُل ‪َ :‬ﻋ َﲆ ﺗﻘﺪﻳ ِﺮ أ ﱠن َذ ِﻟ َﻚ َﻇﺎ ِﻫﺮ ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺴﺎﺑﻊ ‪ -‬ﺗﻘﺪم‪ : (6) -‬أن ﻻ ﻳﻮﺟﺪ دﻟﻴ ٌﻞ ﻳﻤﻨ ُﻊ ﻣـﻦ اﻟ ﱠﺘﻘﻴﻴـ ِﺪ‪َ ،‬أ ْو ﻳ َﻘـﺎ ُل َﻋـ َﲆ ﺗﻘـﺪﻳﺮ اﳌﻌﻨـﻰ اﻟﺴـﺎﺑﻖ ‪:‬‬ ‫اﻟ ﱠ ْﴩط أن ﻻ ﻳﻮﺟﺪ ﻣﻦ اﳌﻌﻨﻰ اﻟﻈﺎﻫﺮ َﻣﺎ ﻳﻤﻨﻊ اﻟﺘﻘﻴﻴﺪ‪ ،‬وإ ﱠﻧ َﲈ ُﻗ ْﻠﻨَﺎ اﻟﻈﺎﻫﺮ ﻟﺌﻼ ُﻳ َﻘﺎل ‪ :‬ﻗـﺪ َﻳ ُﻜـﻮ ُن ِﰲ اﻟﻈﻬـﺎ ِر)‪ (7‬ﺧﻔـﻒ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻮﺟﺐ أ ﱡي رﻗﺒ ٍﺔ ﻛﺎﻧﺖ ﻣﺆﻣﻨ ًﺔ أم ﻛﺎﻓﺮ ًة)‪(8‬؛ ﻟﺌﻼ ﻳﺘﴬر ﺑﱰ ِك وﻃ ِﺊ اﳌُﻈَـﺎ ِﻫ ِﺮ ِﻣ ْﻨ َﻬـﺎ إذا ﱂ ﳚـﺪ اﳌﺆﻣﻨـﺔ‪ ،‬ﺑ ِﺨـ َﻼف‬ ‫اﻟﻘﺘﻞ؛ ﻷَ ﱠﻧﺎ ﻧﻘﻮ ُل َﻫ َﺬا ﻟَﻴْ َﺲ ﺑﻈﺎﻫﺮ؛ ﻷ ﱠن اﳌُﻈَﺎ ِﻫ َﺮ ارﺗﻜ َﺐ ا ُﳊﺮﻣ َﺔ ﻋﻤ ًﺪا‪ ،‬ﻓﻼ ﻳﻨﺎﺳـﺒﻪ اﻟﺘﺨ ِﻔﻴـﻒ‪ ،‬واﻟﻘﺎﺗـ ُﻞ اﳋـﺎﻃ ُﺊ َأ ْو‬ ‫اﳉﺎﻫ ُﻞ ﳌﺆﻣ ٍﻦ ِﰲ دا ِر اﳊﺮ ِب ﻣﻌﺬور‪ ،‬وﻣﻊ َذ ِﻟ َﻚ ُﻗﻴﱢ َﺪ ﺑـﺎﻹﻳ َﲈن ﻓﻈﻬـﺮ ﻓﺴـﺎد َﻣـﺎ ُذﻛِـ َﺮ ﻣـﻦ اﳌﻌﻨـﻰ‪ ،‬واﻟﻌﻤـﻞ ﺑﻈـﺎﻫﺮ‬ ‫ا َْﳊ ِﺪﻳﺚ أوﱃ ﳍﺬه اﳌﻌﺎﲏ‪.‬‬ ‫ﺳﺆا ٌل ﳜﺮج ِﻣ ْﻨ ُﻪ ﴍط ﺛﺎﻣﻦ‪ ،‬و ُﻫ َﻮ أن ُﻳ َﻘﺎ َل ‪ُ :‬ﻗ ْﻠﺘُﻢ ‪ُ ُ :‬ﴍوط اﻟﻮاﻗﻒ ﻛﻨﺼﻮص اﻟﺸـﺎرع‪ ،‬ﻓﻬـﻼ)‪ (9‬ﲪﻠﺘﻤـﻮه‬ ‫ﻓِﻴ َﲈ ﻟﻮ َو َﻗ َﻒ ﺷﺨ ٌﺺ دا ًرا َﻋ َﲆ أوﻻده‪ُ ،‬ﺛ ﱠﻢ َو َﻗ َﻒ دا ًرا أﺧﺮى َﻋ َﲆ أوﻻ ِده اﻟﻔﻘـﺮاء ﻓـ َﲈ ﻟﻜـﻢ ﱂ ﲢﻤﻠـﻮا اﳌﻄﻠـ َﻖ َﻋـ َﲆ‬ ‫اﳌﻘﻴ ِﺪ‪ ،‬وﱂ ﺗﺸﱰﻃﻮا اﻟﻔﻘﺮ ِﰲ ﻏـﲑﻫﻢ؟ ﻓـﺎﳉﻮاب ﻣـﻦ وﺟﻬـﲔ ‪ :‬أﺣـﺪ َﳘﺎ ‪َ :‬أ ﱠﻧـ ُﻪ ِﻗﻴَـﺎس‪ ،‬و ُﻫـ َﻮ ﻻ ﳚـﻮز ِﰲ ُ ُﴍوط‬ ‫)‪ُ (1‬ﺳﻨَ ُﻦ َأ ِﰊ َدا ُود‪):‬ص‪ (6) ،(321‬ﻛِ َﺘﺎ ُب اﻟﻨﱢ َﻜﺎح‪َ (32) ،‬ﺑﺎ ٌب ﻓِﻴ َﻤ ْﻦ َﺗ َﺰ ﱠو َج َو َﱂْ ُﻳ َﺴ ﱢﻢ َﺻـ َﺪا ًﻗﺎ َﺣ ﱠﺘـﻰ َﻣـﺎ َت‪ ،(2114) ،‬وا ْﻧ ُﻈـ ْﺮ رﻗـﻢ‪:‬‬ ‫)‪ ،(2307‬ﺳﻨ ُﻦ اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪) :‬ص‪ (9) ،(271‬ﻛِ َﺘﺎ ُب اﻟ ﱢﻨ َﻜﺎح َﻋﻦ َر ُﺳﻮ ِل ا ِﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ (44) ،‬ﺑـﺎ ُب َﻣـﺎ َﺟـﺎ َء ِﰲ اﻟ ﱠﺮ ُﺟـ ِﻞ‬ ‫َﻳ َﺘ َﺰ ﱠو ُج اﳌَ ْﺮ َأ َة ﻓِﻴ ُﻤﻮ ُت َﻋﻨ َﻬﺎ َﻗ ْﺒ َﻞ َأ ْن َﻳ ْﻔ ِﺮ َض َﳍﺎ‪ُ ،(1145) ،‬ﺳ َﻨ ُﻦ اﻟ ﱠﻨ َﺴـﺎﺋِ ّﻲ ‪) :‬ص‪ِ (26) ،(519‬ﻛ َﺘـﺎ ُب اﻟﻨﱢ َﻜـﺎح‪َ (68) ،‬ﺑـﺎ ُب إِ َﺑﺎ َﺣـ ُﺔ‬ ‫اﻟ ﱠﺘ َﺰ ﱡو ِج ﺑِ َﻐ ْ ِﲑ َﺻ َﺪا ٍق‪ ،(3524) ،‬وا ْﻧ ُﻈ ْﺮ ا ْ َﻷ ْر َﻗﺎم ‪ ،(3358 ،3354،3355) :‬ﺳﻨﻦ اﺑﻦ َﻣﺎﺟـﻪ ‪) :‬ص‪ (9) ،(329‬ﻛِ َﺘـﺎ ُب اﻟ ﱢﻨ َﻜـﺎح‪،‬‬ ‫)‪َ (18‬ﺑﺎ ُب اﻟ ﱠﺮ ُﺟ ِﻞ َﻳ َﺘ َﺰ ﱠو ُج َو َﻻ َﻳ ْﻔ ِﺮ ُض َﳍﺎ ﻓِﻴ ُﻤﻮ ُت َﻋ َﲆ َذﻟِ َﻚ‪ ،(1891) ،‬أرﺑﻌﺘﻬﻢ ﻣﻦ ﻃﺮ ٍق َﻋ ِﻦ ا ْﺑ ِﻦ َﻣ ْﺴ ُﻌﻮ ٍد َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (2‬ﺗﻜﻤﻠﺔ ﻛﻠﻤﺔ \"اﻟﻈﺎﻫﺮ\" \"ﻫﺮ\" ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻧﺤﻮه\"‪.‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"ﻻ\" ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ (5‬ﻋﻘﺐ ا َﳌﺎ َوردي َﻋ َﲆ َذ ِﻟ َﻚ ﺑﻘﻮﻟﻪ ‪َ \" :‬و َﻫ َﺬا َﻗ ْﻮ ٌل َﺗ َﻔ ﱠﺮ َد ﺑِ ِﻪ‪َ ،‬و َﻗ ْﺪ َﺧﺎ َﻟ َﻔ ُﻪ ﻓِﻴ ِﻪ َﺳﺎﺋِ ُﺮ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ\"‪.‬‬ ‫اﳊﺎوي اﻟﻜﺒﲑ‪.(234/11) ،‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \"ﺗﻘﺪم\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬ﴐب ﺑﺮاء \"اﻟﻈﻬﺎر\" َﻋ َﲆ ﻛﻠﻤﺔ َأ ْو ﺑﻀﻊ ﻛﻠﻤﺔ ﻛﺘﺒﺖ ِﰲ آﺧﺮ ﻛﻠﻤﺔ اﻟﻈﻬﺎر‪ ،‬ﻣ َﻜﺎ َن اﻟﺮاء‪.‬‬ ‫)‪ (8‬ﻋﺒﺎرة \"ﻳ َﻘﺎ َل ‪ :‬ﻗﺪ ﻳﻜﻮن‪ ...‬ﻣﺆﻣﻨﺔ أم ﻛﺎﻓﺮة\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﻓﻬﻞ ﻻ\"‪.‬‬ ‫‪144‬‬

‫اﻟﻮاﻗ ِﻔﲔ‪،‬اﻟﺜﺎﲏ ‪َ :‬أ ﱠﻧ ُﻪ ﻳﺆدي إِ َﱃ اﻟﺘﺨﺼﻴ ِﺺ‪ ،‬وإﺧﺮا ِج ﺑﻌﺾ اﻷﺷﺨﺎ ِص ﻣﻦ ُﻋ ُﻤﻮ ِم اﻟ ﱡﺸﻤﻮ ِل‪ ،‬ﻓﻌﻠﻴﻪ اﻟ ﱠ ْﴩط اﻟﺜـﺎﻣﻦ‪:‬‬ ‫أن َﻳ ُﻜﻮ َن اﳌُ ْﻄ َﻠ ُﻖ وا ُﳌ َﻘﻴﱠ ُﺪ ﻣﻦ اﻟﻮار ِد ِﰲ اﻟ ِﻜ َﺘﺎ ِب‪َ ،‬أ ْو ِﰲ اﻟ ﱡﺴ ﱠﻨ ِﺔ ﻻ ِﰲ ُ ُﴍو ِط اﻟﻮاﻗ ِﻒ‪ ،‬وﻻ اﳌﻮﴆ‪ ،‬واﷲ أﻋﻠﻢ‪.‬‬ ‫وإذا أﺿﻴﻔ ْﺖ)‪ (1‬ﻫﺬه اﻟﺜ َﲈﻧﻴ ُﺔ ﴍاﺋ ُﻂ ﻣﻊ َﻣﺎ ذﻛ َﺮه اﺑ ُﻦ ا َﳊﺎ ِﺟـ ِﺐ ﻣـ َﻦ اﻟ ﱠ ْﴩـﻃﲔ‪ ،‬ﻛﺎﻧـ ْﺖ اﻟﴩـاﺋ ُﻂ ﻋﴩـ ٌة ﱂ‬ ‫ﳚﻤﻌﻬﺎ أﺣ ٌﺪ‪ ،‬وﻗﺪ ﲨﻌﻬﺎ َﺷﻴْﺨﻨﺎ ِﰲ ﻛِﺘَﺎ ٍب ﻟﻄﻴ ٍﻒ ﻟﻪ)‪ ،(2‬واﷲ َأ ْﻋ َﻠﻢ ﺑﺎﻟﺼﻮاب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻟﻔﺮق ﺑﲔ اﻟﺘﻌﻠﻴ ِﻖ واﻟ ﱠ ْﴩط‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬اﻟﺘﻌﻠﻴﻖ ﺗﺮﺗﻴﺐ أﻣـﺮ ﱂ ﻳﻮﺟـﺪ َﻋـ َﲆ أﻣـﺮ ﱂ ﻳﻮﺟـﺪ‪ ،‬ﺑـﺈن َأ ْو‬ ‫إﺣﺪى أﺧﻮاﲥﺎ‪ ،‬واﻟ ﱠ ْﴩط اﻟﺘﺰام أﻣﺮ ﱂ ﻳﻮﺟﺪ ِﰲ أﻣ ٍﺮ ُو ِﺟ َﺪ ﺑﺼﻴﻐ ٍﺔ ﳐﺼﻮﺻ ٍﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ أﻣﻼه ﻋﻠﻴﻨﺎ ِﰲ ُ ُﴍو ِط ﺗﻔﺮﻳ ِﻖ اﻟ ﱠﺼ ْﻔ َﻘ ِﺔ)‪ِ (3‬ﰲ اﻷﺣﻜﺎ ِم ‪:‬‬ ‫اﻟ ﱠ ْﴩط اﻷول ‪ :‬أن ﻻ ﻳﺮﺟ َﻊ أﻣ ُﺮ اﻟﻌﻘﺪﻳﻦ إِ َﱃ ﻗﺪ ٍر ﻣﺸﱰ ٍك‪ ،‬ﻓﺈن رﺟ َﻊ أﻣ ُﺮ َﳘﺎ إِ َﱃ ﻗﺪ ٍر ﻣﺸﱰ ٍك ﺻ ﱠﺢ اﳉﻤ ُﻊ ﻗﻄ ًﻌﺎ‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ واﻟﻨﱠ َﻮ ِو ﱡي ِﰲ ﻛِﺘَﺎ ِب اﻟ َﻘ َﺮا ِض ﻧﻘﻼً َﻋﻦ ا ُﳌﺘَ َﻮ ﱢﱄ)‪َ : (4‬أ ﱠﻧ ُﻪ ﻟﻮ ﺧﻠ َﻂ أﻟ ِﻔﲔ ﻟﻪ ﺑـﺄﻟﻒ ﻟﻐـﲑه‪ُ ،‬ﺛـ ﱠﻢ َﻗـﺎ َل‬ ‫َﺻﺎ ِﺣﺐ اﻷﻟ ِﻔﲔ ‪ :‬ﻗﺎرﺿﺘﻚ َﻋ َﲆ أﺣﺪ َﳘﺎ‪ ،‬وﺷـﺎرﻛﺘُﻚ اﻵﺧـﺮ ﻓﻘﺒـﻞ‪ ،‬ﺟـﺎز‪ ،‬وﻻ ﳜـﺮج َﻋـ َﲆ ا ِﳋـ َﻼ ِف ِﰲ‬ ‫اﻟﺼﻔﻘ ِﺔ اﻟ َﻮا ِﺣﺪ ِة ﺑﺠﻤ ِﻊ ﻋﻘﺪﻳﻦ ﳐﺘﻠ ِﻔﲔ‪ ،‬ﻷَ ﱠﳖ َﲈ ﲨﻴ ًﻌﺎ ﻳﺮﺟﻌﺎن إِ َﱃ اﻟﺘﻮﻛﻴ ِﻞ ِﰲ اﻟﺘﴫف)‪.(5‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺜﺎﲏ ‪ :‬أن َﻳ ُﻜﻮ َن َذ ِﻟ َﻚ ﺑﺼﻴﻐ ِﺔ ‪/20‬ب َﻋ ْﻘﺪ‪ ،‬ﻻ ﺑﺼﻴﻐ ِﺔ َ ْﴍ ٍط؛ ﻟﻴﺨﺮ َج ﺑ َﺬ ِﻟ َﻚ َﻣﺎ إذا اﺷـﱰى زر ًﻋـﺎ واﺷـﱰط‬ ‫َﻋ َﲆ اﻟﺒﺎﺋﻊ ﺣﺼﺎده‪ ،‬ﻓﺈﻧﻪ ﺑﺎﻃ ٌﻞ َﻋ َﲆ ا َﳌ ْﺬ َﻫﺐ‪ ،‬وﻻ ﳜﺮج َﻋ َﲆ اﳉﻤﻊ)‪ (6‬ﺑﲔ ﳐﺘﻠ ِﻔﻲ اﳊﻜﻢ‪ ،‬ﻓﺘﻌﺘﻘـﺪ َأ ﱠﻧـ ُﻪ ﺑﻴـﻊ‬ ‫وإﺟﺎرة‪ ،‬ﺧﻼ ًﻓﺎ ﳌﻦ ادﻋﻰ َذﻟِ َﻚ‪.‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺜﺎﻟﺚ ‪ :‬أن َﻳ ُﻜﻮ َن اﳌﺨﺘﻠﻔﺎن ﻣﺴﺘﻘﻠﲔ‪ ،‬ﻟﻴﺨﺮ َج ﺑ َﺬﻟِ َﻚ َﻣﺎ إذا ﺑﺎ َع َﺧ ﱠﻞ اﻟﺰﺑﻴ ِﺐ ﺑِ َﺨ ﱢﻞ اﻟﺘﱠ ْﻤـ ِﺮ‪ ،‬وﻗﻠﻨـﺎ اﳌَـﺎء َﻏـ ْﲑ‬ ‫رﺑﻮي‪.‬‬ ‫وﻗﺪ َﻗﺎ َل ِﰲ اﻟ ﱠﺮ ْو َﺿﺔ ﻣﻘﺘﴣ ﻛﻼم اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﺟﻮازه)‪ ،(7‬وﺑﻪ ﴏح اﳉﻤﻬﻮر‪ ،‬وﻗﻴﻞ ﻓِﻴﻪ ‪ :‬ﻗـﻮﻻن ﻓِـﻴﻤﻦ ﲨـﻊ‬ ‫ﺑﲔ ﻋﻘﺪﻳﻦ ﳐﺘﻠ ِﻔﻲ اﳊﻜﻢ؛ ﻷ ﱠن اﳋﻠﲔ ﻳﺸﱰط ﻓِﻴﻬ َﲈ)‪ (8‬اﻟﺘﻘﺎﺑﺾ ِﰲ اﳌﺠﻠ ِﺲ ﺑ ِﺨـ َﻼف ا َﳌـﺎﺋﲔ‪ ،‬وﳑـﻦ َذ َﻛـ َﺮ‬ ‫َﻫ َﺬا اﻟﻄﺮﻳ َﻖ اﻟﺒَ َﻐ ِﻮ ﱡي‪ِ ،‬ﰲ ِﻛ َﺘﺎﺑِﻪ اﻟﺘﱠ ْﻌﻠِﻴﻖ ِﰲ َ ْﴍ ِح ُ ْﳐﺘَ َ ِﴫ اﳌُ َﺰ ِ ّﲏ)‪.(9‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ أﺿﻴﻒ\" ووﺿﻊ ﺛﻼث ﻧﻘﻂ َﻋ َﲆ ﺣﺮف اﻟﻔﺎء‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ ﻣﻘﺎﺑﻠﻬﺎ َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺿﻴﻔﺖ\"‪ ،‬ﻓﺄﺛﺒﺘﻬﺎ‪.‬‬ ‫)‪ (2‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (3‬ﻣ َﻌﻨﺎه أن ﻳﺒﻴ َﻊ َﻣﺎ ﳚﻮز ﺑﻴﻌﻪ و َﻣﺎ ﻻ ﳚﻮز ﺻﻔﻘ ًﺔ َوا ِﺣﺪ ًة‪ ،‬ﺑﺜﻤ ٍﻦ َوا ِﺣﺪ‪ ،‬ﺑﻤ َﻌﻨﻰ أن ﳚﻤﻊ ِﰲ ﻋﻘﺪﻳﻦ ﺑﲔ ﺣﻼل وﺣﺮام‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳌﻐﻨﻲ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم َأ ْ َﲪﺪ ﺑـﻦ َﺣﻨْ َﺒـﻞ اﻟﺸـﻴﺒﺎﲏ‪ ،‬ﻻ ْﺑـ ِﻦ ﻗﺪاﻣـﺔ اﳌﻘـﺪﳼ‪ ،(335/6) ،‬واﻷﺷـﺒﺎ َه واﻟﻨﻈـﺎﺋﺮ‪ ،‬ﻟﻠ ّﺴـ ُﻴﻮ ِﻃ ّﻲ‪،‬‬ ‫)ص‪.(145‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ُﺑﻮ ﺳﻌﻴﺪ‪َ ،‬و َذ َﻛ َﺮه اﻟﺒﻌﺾ ﺑﺄﰊ ﺳﻌﺪ‪َ ،‬ﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ا َﳌﺄﻣﻮن ﺑﻦ ﻋﲇ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪478‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﺘﻈ َﻢ ِﰲ َﺗﺎ ِرﻳﺦ اﳌﻠﻮك واﻷﻣﻢ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉـ ْﻮ ِز ّي‪ ،(6/9) ،‬واﻟﻜﺎﻣـ َﻞ ِﰲ اﻟ َﺘـﺎ ِرﻳﺦ‪ ،‬ﻻ ْﺑـ ِﻦ اﻷﺛـﲑ‪ ،( 442/8) ،‬واﻟﺒﺪاﻳـ َﺔ‬ ‫واﻟ ﱢﻨ َﻬﺎ َﻳﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻛﺜِﲑ‪ ،(157/12) ،‬ووﻓِﻴﺎ ِت اﻷﻋﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪.(133 /3) ،‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪ ،(12/6) ،‬و َر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(200/4) ،‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ \"اﳉﻤﻴﻊ\"‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ ﻣﻘﺎﺑﻞ ﺳﻄﺮﻫﺎ \"اﳉﻤﻊ\" ﺑﻨﻔﺲ اﳋﻂ‪ ،‬وﻫﻲ ﻛ َﺬﻟِ َﻚ ِﰲ )ب(‪.‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ﻛﻼم اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ ‪ :‬اﻟﴩح اﻟﻜﺒﲑ‪.(92/4) ،‬‬ ‫)‪ (8‬ﻛﺘﺒﺖ ﻋﺒﺎرة \"ﲨﻊ ﺑﲔ ﻋﻘﺪﻳﻦ\"‪ُ ،‬ﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (9‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪ ،‬وﻟﻌﻠﻪ ﻣﻦ اﻟﻜﺘﺐ اﳌﻔﻘﻮدة اﻟﺘﻲ ﱂ ﺗﺼﻠﻨﺎ‪ ،‬وﻟﻪ ذﻛ ٌﺮ ﰲ اﻟﺮوﺿﺔ ‪ ،(169/4 ،57/3) :‬وﻏﲑ اﻟﺮوﺿﺔ‪.‬‬ ‫‪145‬‬

‫َﻗﺎ َل اﻟﻨﱠ َﻮ ِو ﱡي ‪ :‬و َﻫ َﺬا اﻟﻄﺮﻳ ُﻖ ُﻫ َﻮ اﻟﺼﻮا ُب‪ ،‬وﻟﻌ ﱠﻞ اﻷَ ْﺻ َﺤﺎب اﻗﺘﴫوا َﻋ َﲆ أﺣﺪ اﻟﻘﻮﻟﲔ‪ ،‬و ُﻫـ َﻮ َأ ﱠﻧـ ُﻪ ﳚـﻮز‬ ‫ﲨﻊ ﳐﺘﻠ ِﻔﻲ اﳊﻜﻢ)‪.(1‬‬ ‫وﺧﺎﻟ َﻒ َﺷﻴْ ُﺨﻨﺎ ﺗﺮﺟﻴ َﺢ اﻟ ﱠﻨ َﻮ ِو ﱢي‪ ،‬وواﻓﻖ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬و َﻣﺎ ﻋﻠﻴﻪ اﳉﻤﻬﻮر‪.‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺮاﺑﻊ ‪ :‬أن ﻳﺘﻔﻘﺎ ﺟﻮا ًزا)‪ (2‬وﻟﺰو ًﻣﺎ‪ ،‬وﻗﺪ َذ َﻛ َﺮ اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ‪ ،‬واﻟﻨﱠ َﻮ ِو ﱡي ِﰲ ِﻛﺘَﺎ ِب اﳌﺴﺎﺑﻘﺔ)‪َ : (3‬أ ﱠﻧـ ُﻪ ﻟـﻮ اﺷـﱰى ﺛﻮ ًﺑـﺎ‪،‬‬ ‫وﻋﻘ َﺪ اﳌﺴﺎﺑﻘ َﺔ ﺑﻌﴩة‪ ،‬إن ﻗﻠﻨﺎ ‪ :‬اﳌﺴﺎﺑﻘﺔ ﻻزﻣﺔ‪ ،‬ﻓ ُﻬ َﻮ َ ْﲨ ٌﻊ ﺑﲔ ﺑﻴ ٍﻊ وإﺟﺎر ٍة ِﰲ ﺻﻔﻘ ٍﺔ‪ ،‬وﻓِﻴـﻪ اﻟﻘـﻮﻻن‪ ،‬وإن‬ ‫ﻗﻠﻨﺎ ‪ :‬ﺟﺎﺋﺰ ٌة ﺑﻄﻞ؛ ﻷَ ﱠﻧﻪ ﲨ ٌﻊ ﺑﲔ ﺑﻴ ٍﻊ ﻻزم‪ ،‬و ُﺟﻌﺎﻟ ٍﺔ)‪ (4‬ﻻ ﻳﻠﺰم‪ ،‬و ُﻫ َﻮ ﳑﺘﻨﻊ)‪.(5‬‬ ‫اﻟ ﱠ ْﴩط اﳋﺎﻣﺲ ‪ :‬أن َﻳ ُﻜﻮن اﻻﺧﺘﻼف ﺑﺎﳌﻮﺿﻮع ﻻ ﺑﺎﻟﻌﺎرض‪ ،‬ﻓﺈذا ﺑـﺎع ِﺷ ْﻘ ًﺼـﺎ)‪ (6‬ﻣﺸـﻔﻮ ًﻋﺎ وﺳـﻴ ًﻔﺎ‪ ،‬ﻓﺎﻟﻌﻘـﺪ‬ ‫َﺻ ِﺤﻴﺢ‪ ،‬ﻗﻮﻻً َوا ِﺣ ًﺪا‪ ،‬وإن ﻛﺎﻧﺖ اﻟﺸﻔﻌﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟ ﱢﺸ ْﻘ ِﺺ دون اﻟﺴﻴﻒ؛ ﻷن َﻫـ َﺬا اﻻﺧـﺘﻼف ﻷﻣـﺮ‬ ‫ﻋﺎرض ﻻ ﻣﻦ ﻣﻮﺿﻮع اﻟﻌﻘﺪ‪.‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺴﺎدس ‪ :‬أن َﻳ ُﻜﻮ َن اﻟﻌﻘﺪان ﻣﻘﺼﻮدﻳﻦ َﻟ ْﻴ َﺲ أﺣﺪ َﳘﺎ ﺗﺎﺑ ًﻌﺎ ﻟﻶﺧﺮ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜ ْﻦ َذﻟِ َﻚ ﺑﺄن َﻛـﺎ َن أﺣـ ُﺪ ُ َﳘﺎ‬ ‫ﺗﺎﺑ ًﻌﺎ ﻟﻶﺧﺮ‪ ،‬ﻛ َﲈ إذا ﺧﺎﻟ َﻊ)‪ (7‬زوﺟ َﺘﻪ َﻋ َﲆ ﻛﻔﺎﻟ ِﺔ وﻟ ِﺪه ِﻣ ْﻨ َﻬﺎ ﻋﴩ ﺳﻨﲔ‪ ،‬ﺗﺮﺿﻌﻪ ِﻣ ْﻨ َﻬـﺎ ﺳـﻨﺘﲔ‪ ،‬وﺗﻨﻔـﻖ‬ ‫ﻋﻠﻴﻪ إِ َﱃ ﲤَﺎ ِم اﳌﺪة‪ ،‬وﺑﲔ ﻣﻘﺪار َﻣﺎ ﺗﻨﻔﻖ ﻋﻠﻴﻪ ﻛﻞ ﻳﻮم‪ ،‬و َﻣﺎ ﺗﻜﺴﻮه ﻛﻞ ﻓﺼﻞ‪ ،‬و َﻛﺎ َن َذﻟِـ َﻚ ﳑﱠـﺎ ﳚـﻮ ُز‬ ‫اﻟ ﱠﺴ َﻠﻢ)‪ (8‬ﻓِﻴﻪ‪ ،‬ووﺻﻔﻪ ﺑﺎﻷوﺻﺎف)‪ (9‬اﳌﻌﺘﱪة اﳌﴩوﻃﺔ ِﰲ اﻟ ﱠﺴ َﻠﻢ‪ ،‬ﻓ ِﻔﻲ ﺻﺤ ِﺔ ا ُْﳋ ْﻠ ِﻊ ﺑﺎﳌﺴﻤﻰ ﻃﺮﻳﻘﺎن‪:‬‬ ‫)‪َ (1‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪.(57/3) ،‬‬ ‫)‪ِ (2‬ﰲ )أ( ﻛﺘﺒﺖ ﺑﺪون ﺗﻨﻮﻳﻦ‪ ،‬وأﺛﺒﺘﻬﺎ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻣﻦ )ب( و ُﻫﻮ اﻟ ﱠﺼ ِﺤﻴﺢ‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ ِﰲ اﻟ ﱠﺮ ْو َﺿﺔ \" ِﻛ َﺘﺎب اﻟﺴﺒﻖ واﻟﺮﻣﻲ\"‪.(532/7) ،‬‬ ‫)‪ِ (4‬ﻫ َﻲ ا ْﻟﺘِ َﺰا ُم ِﻋ َﻮ ٍض َﻣ ُﻌ ُﻠﻮم َﻋ َﲆ َﻋ َﻤ ٍﻞ ُﻣ َﻌ ﱠ ٍﲔ َﻣ ُﻌ ُﻠﻮم‪َ ،‬أ ْو َ ْﳎ ُﻬﻮ ٍل ﺑِ ُﻤ َﻌـ ﱠ ٍﲔ َأ ْو َ ْﳎ ُﻬـﻮ ٍل‪َ ،‬ﻛ َﻘـﻮ ِل أﺣـﺪﻫﻢ ‪َ :‬ﻣـ ْﻦ َر ﱠد آﺑِ ِﻘـﻲ َﻓ َﻠـ ُﻪ َﻛـ َﺬا‪،‬‬ ‫َو ُﻳ ْﺸ َ َﱰ ُط ِﺻﻴ َﻐ ٌﺔ َﺗ ُﺪ ﱡل َﻋ َﲆ ا ْﻟ َﻌ َﻤ ِﻞ ﺑِ ِﻌ َﻮ ٍض ُﻣ ْﻠ َﺘ َﺰ ٍم‪َ ،‬ﻓ َﻠ ْﻮ َﻋ ِﻤ َﻞ ﺑِ َﻼ إ ْذ ٍن َأ ْو َأ ِذ َن ِﻟ َﺸ ْﺨ ٍﺺ َﻓ َﻌ ِﻤ َﻞ َﻏ ْ ُﲑ ُه‪َ ،‬ﻓ َﻼ َ ْﳾ َء َﻟ ُﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎ َج ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(317/2) ،‬وا َﳌ ْﺠ ُﻤﻮ َع َ ْﴍح ا ُﳌ َﻬ ﱠﺬب‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(115/15) ،‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ﻗﻮل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ ‪ :‬اﻟﴩ ِح اﻟﻜﺒﲑ‪ ،(174/4) ،‬وﻗﻮل اﻟ ﱠﻨ َﻮ ِو ّي ِﰲ ‪َ :‬ر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(542/7) ،‬‬ ‫)‪ُ (6‬ﻫ َﻮ اﻟ ﱠﻄﺎﺋﻔ ُﺔ ِﻣ َﻦ اﻟ ﱠ ْﴚء‪ ،‬واﻟﻘ ْﻄﻌ ُﺔ ِﻣ َﻦ ا ْﻷَ ْر ِض‪ ،‬وﻳ َﻘﺎ ُل ‪ :‬اﻟ ﱠﺸﻘﻴ ُﺺ‪ .‬وﻗﺎل اﺑﻦ اﻷﺛﲑ ﰲ اﻟﻨﻬﺎﻳﺔ‪ : (490/2) ،‬اﻟﻨﺼﻴﺐ ﰲ اﻟﻌﲔ‬ ‫اﻟﻌﲔ اﳌﺸﱰﻛﺔ ﻣﻦ ﻛﻞ ﳾء‪ .‬و ُﻫﻮ ُﻫﻨَﺎ اﻟﻘ ْﻄﻌ ُﺔ ِﻣ َﻦ ا ْ َﻷ ْر ِض‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫ ِﺮ ّي‪ ،(308 /8) ،‬و ُﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻓـﺎ ِرس‪ ،(204 /3) ،‬وﻟِ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻣﻨْ ُﻈﻮر‪.(2299 /4) ،‬‬ ‫)‪ (7‬اﳋﻠﻊ ُﻫ َﻮ ُﻓ ْﺮ َﻗ ٌﺔ ﺑِ ِﻌ َﻮ ٍض ﺑِ َﻠ ْﻔ ِﻆ َﻃ َﻼ ٍق َأ ْو ُﺧ ْﻠ ٍﻊ‪ ،‬وﺧﺎﻟﻌﺖ اﳌﺮأ ُة زو َﺟ َﻬﺎ إذا اﻓﺘﺪت ِﻣ ْﻨ ُﻪ وﻃﻠﻘﻬﺎ َﻋ َﲆ اﻟﻔﺪﻳﺔ ﻓﺨﻠﻌﻬﺎ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳌﻨﻬﺎج ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(511/2) ،‬وا َﳌ ْﺠ ُﻤﻮع َ ْﴍح ا ُﳌ َﻬ ﱠﺬب‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(5/17) ،‬‬ ‫)‪ُ (8‬ﻫ َﻮ َﺑ ْﻴ ُﻊ َﻣ ْﻮ ُﺻﻮ ٍف ِﰲ اﻟ ﱢﺬ ﱠﻣ ِﺔ ُﻳ ْﺸ َ َﱰ ُط َﻟ ُﻪ َﻣ َﻊ ُ ُﴍوط ا ْﻟ َﺒ ْﻴ ِﻊ ُأ ُﻣﻮ ٌر ‪َ :‬أ َﺣ ُﺪ َﻫﺎ َﺗ ْﺴ ِﻠﻴ ُﻢ َر ْأ ِس ا َﳌﺎ ِل ِﰲ ا َﳌ ْﺠ ِﻠ ِﺲ َﻓ َﻠ ْﻮ ُأ ْﻃﻠِ َﻖ ُﺛ ﱠﻢ َﻋ ﱠ َﲔ َو َﺳـ ﱠﻠ َﻢ‬ ‫َو َﺳ ﱠﻠ َﻢ ِﰲ ا َْﳌ ْﺠﻠِ ِﺲ َﺟﺎ َز‪.‬‬ ‫اﻟ ﱠﺜﺎ ِﲏ ‪َ :‬ﻛ ْﻮ ُن ا ُْﳌ ْﺴ َﻠ ِﻢ ﻓِﻴ ِﻪ َد ْﻳﻨًﺎ‪َ ،‬ﻓ َﻠ ْﻮ َﻗﺎ َل ‪َ :‬أ ْﺳ َﻠ ْﻤ ُﺖ إ َﻟ ْﻴﻚ َﻫ َﺬا اﻟ ﱠﺜ ْﻮ َب ِﰲ َﻫ َﺬا ا ْﻟﻌﺒﺪ َﻓ َﻠ ْﻴ َﺲ ﺑِ َﺴ َﻠ ٍﻢ‪َ ،‬و َﻻ َﻳﻨْ َﻌ ِﻘ ُﺪ َﺑ ْﻴ ًﻌﺎ ِﰲ ا ْﻷَ ْﻇ َﻬ ِﺮ‪.‬‬ ‫اﻟ ﱠﺜﺎ ِﻟ ُﺚ ‪َ :‬أ ﱠﻧ ُﻪ إ َذا َأ ْﺳ َﻠ َﻢ ﺑِ َﻤ ْﻮ ِﺿ ٍﻊ َﻻ َﻳ ْﺼ ُﻠ ُﺢ ﻟِﻠ ﱠﺘ ْﺴ ِﻠﻴ ِﻢ‪َ ،‬أ ْو َﻳ ْﺼ ُﻠ ُﺢ َو َِﳊ ْﻤﻠِ ِﻪ ُﻣ ْﺆ َﻧ ٌﺔ ُا ْﺷ ُ ِﱰ َط َﺑ َﻴﺎ ُن َ َﳏ ﱢﻞ اﻟ ﱠﺘ ْﺴ ِﻠﻴ ِﻢ َوإِ ﱠﻻ َﻓ َﻼ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎ َج‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(71/2) ،‬‬ ‫)‪ (9‬ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"اﻷوﺻﺎف\" \"ﺻﺎف\" ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫‪146‬‬

‫أﺣﺪ َﳘﺎ ‪ :‬أن ا َﳌ ْﺴ َﺄ َﻟ َﺔ َﻋ َﲆ ﻗﻮﻟﲔ ﻣﻦ ﺣﻴﺚ َأ ﱠﻧ ُﻪ ﲨ َﻊ ﺑﲔ ﻋﻘﺪﻳﻦ ﳐﺘﻠ ِﻔﲔ)‪ ،(1‬ﻓﺈ ﱠن اﻟﺴـﺒﻴ َﻞ ِﰲ اﻹرﺿـﺎ ِع‬ ‫واﳊﻀﺎﻧ ِﺔ َﺳﺒِﻴ ُﻞ اﻹﺟﺎرة‪ ،‬و ِﰲ اﻟﻄﻌﺎم واﻹدام َﺳﺒِﻴﻞ اﻟ ﱠﺴ َﻠﻢ‪.‬‬ ‫واﻟﺜﺎﲏ ‪ :‬و ُﻫ َﻮ اﻷَ َﺻ ﱡﺢ ِﻋﻨْﺪ اﻟ ﱠﺸـ ْﻴ ِﺦ أﰊ ﺣﺎﻣـﺪ)‪ ،(2‬و َﻛﺜِـ ٍﲑ ﻣـﻦ اﻷَ ْﺻـ َﺤﺎ ِب‪ ،‬اﻟﻘﻄـﻊ ﺑﺎﻟ ﱢﺼـ ﱠﺤ ِﺔ؛ ﻷ ﱠن‬ ‫اﳌﻘﺼﻮد ﻛﻔﺎﻳﺔ اﻟﻄﻔﻞ‪ ،‬واﻟﻜﻔﺎﻳﺔ ﺗﻔﺘﻘﺮ إِ َﱃ ﻫﺬه اﻷﻣﻮر‪ ،‬و ِﰲ اﻷُ ُﺻﻮ ِل اﳌﺬﻛﻮر ِة‪ ،‬ﻛﻞ ﻋﻘـﺪ ﻣﻘﺼـﻮد‬ ‫ِﰲ ﻧﻔﺴﻪ‪ ،‬واﻟﺒﻌﺾ ﻏﻨﻲ)‪َ (3‬ﻋﻦ اﻟﺒﻌﺾ‪.‬‬ ‫اﻟ ﱠ ْﴩط اﻟﺴﺎﺑﻊ ‪ :‬أن ‪/21‬أ َﻳ ُﻜﻮ َن ﻛ ﱞﻞ ﻣﻦ اﻟﻌﺎﻗﺪﻳﻦ أﻫ ًﻼ ﳍ َﲈ؛ ﻟﻴﺨﺮج ﺑ َﺬﻟِ َﻚ َﻣﺎ إذا ﻛﺎﺗ َﺐ َﻋ ْﺒﺪه وﺑﺎﻋﻪ‪ ،‬وﻗﺪ َذ َﻛ َﺮ‬ ‫اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ واﻟ ﱠﻨ َﻮ ِو ﱡي ِﰲ ﻛِ َﺘﺎ ِب اﻟﻜِ َﺘﺎﺑ ِﺔ أن ِﰲ َذﻟِ َﻚ ﻃﺮﻳﻘﲔ ‪:‬‬ ‫أﺣﺪ َﳘﺎ ‪َ :‬ﻋ َﲆ اﻟﻘﻮﻟ ِﲔ ِﰲ ا َﳉ ْﻤ ِﻊ ﺑﲔ ﳐﺘﻠ ِﻔﻲ اﳊﻜﻢ‪.‬‬ ‫واﻟﺜﺎﲏ ‪ :‬و ُﻫ َﻮ ا َﳌ ْﺬ َﻫ ُﺐ ‪َ :‬ﻳ ْﺒﻄ ُﻞ)‪ (4‬اﻟﺒﻴ ُﻊ‪ ،‬و ِﰲ اﻟﻜِ َﺘﺎﺑﺔ)‪ (5‬ﻗﻮﻻً ﺗﻔﺮﻳﻖ اﻟﺼﻔﻘﺔ)‪.(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ أﻣﻼه ﻋﻠﻴﻨﺎ ِﰲ درﺳﻪ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬ﻗﺎﻋﺪة اﳌﺪﻋﻲ ﻟﻠ ُﻨ ُﺰ ِر)‪ (7‬اﻟﻴﺴﲑ‪ ،‬ﻻ ﳜﻠﻮ إ ﱠﻣﺎ أن ﻳﺪﻋﻲ ُﻏ ْﺮ ًﻣﺎ)‪(8‬‬ ‫ُﻏ ْﺮ ًﻣﺎ)‪ْ َ (8‬ﳏ ًﻀﺎ)‪َ ،(9‬أ ْو ﲤﻠﻴ ًﻜﺎ ﳏ ًﻀﺎ‪َ ،‬أ ْو داﺋ ٌﺮ ﺑﲔ اﻟ ُﻐ ْﺮ ِم واﻟ ﱠﺘﻤﻠﻴ ِﻚ‪َ ،‬أ ْو داﺋ ٌﺮ ﺑﲔ اﻟ ُﻐ ْﺮ ِم واﳊﺪوث‪.‬‬ ‫ﻣﺜﺎل اﻷول ‪ :‬ﻏﺼﺐ ﺛﻮ ًﺑﺎ ﻓﺘﻠﻒ‪ ،‬ﻓﺎ ﱠدﻋﻰ اﻟﻐﺎﺻﺐ أ ﱠن ﻗﻴ َﻤ َﺘﻪ ﲬﺴ ُﺔ دراﻫﻢ‪ ،‬وادﻋـﻰ اﳌَﺎﻟِـﻚ أ ﱠن اﻟﻘﻴﻤـ َﺔ‬ ‫ﻋﴩة‪ ،‬ﻓﺎﻟﻘﻮ ُل ﻗﻮل اﻟﻐﺎﺻ ِﺐ ﻣﻊ ﻳﻤﻴﻨﻪ ﻗﻄ ًﻌﺎ؛ ﻷَ ﱠﻧﻪ ﻏﺎرم‪.‬‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"ﳐﺘﻠ ِﻔﲔ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴ َﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪.(331/5) ،‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻏﻨﻲ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﳛﺮم\"‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﻳﺒﻄﻞ\" ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪ِ (5‬ﰲ )أ( \" ِﻛ َﺘﺎﺑﻪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ﻗﻮ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ ‪ :‬اﻟﴩ ِح اﻟﻜﺒﲑ‪ ،(157 ،156 /4) ،‬وﻗﻮ َل اﻟ ﱠﻨ َﻮ ِو ّي ِﰲ ‪َ :‬ر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ ‪.(472/8) :‬‬ ‫)‪ (7‬اﻟﻘﻠﻴ ُﻞ ﻣﻦ ﻛﻞ ﳾء‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫ ِﺮ ّي‪ ،(187/13) ،‬و ُﻣ ْﻌ َﺠﻢ َﻣ َﻘﺎ ِﻳﻴ ِﺲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻓـﺎ ِرس‪ ،(418/5) ،‬وﻟِ َﺴـﺎن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻣ ْﻨ ُﻈﻮر‪.(4393/6) ،‬‬ ‫)‪ُ (8‬ﻫ َﻮ أدا ُء ﳾء ﻳﻠﺰم ﻣﻦ ِﻗ َﺒﻞ َﻛﻔﺎﻟ ٍﺔ‪َ ،‬أ ْو ُﻟ ُﺰو ُم ﻧﺎﺋﺒ ٍﺔ ِﰲ َﻣﺎ ِﻟ ِﻪ ﻣﻦ َﻏ ْﲑ ﺟﻨﺎﻳﺔ‪َ ،‬أ ْو َﺧ َﺴﺎ َرة‪ ،‬واﳌﻘﺼﻮد ﻫﻨﺎ اﻟﺜﺎﲏ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ ،‬ﻟِ ْﻠ َﺨ ِﻠﻴـ ِﻞ ْﺑـ ِﻦ َأ ْ َﲪـﺪ‪ ،(418/4) ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫـ ِﺮ ّي‪ ،(131/8) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪،‬‬ ‫)‪.(3247/5‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﳐﺼﻮ ًﺻﺎ\"‪ ،‬وﻛﺘﺐ ﻓﻮﻗﻬﺎ \"ﺻﻮاب ﳏ ًﻀﺎ\"‪.‬‬ ‫‪147‬‬

‫وﻣﺜﺎل اﻟﺜﺎﲏ ‪َ :‬ﻗﺎ َل اﻟﺸ ِﻔﻴ ُﻊ ‪ :‬إ ﱠن ﻗﻴﻤ َﺔ اﻟ ﱢﺸ ْﻘ ِﺺ ﲬ ُﺲ َﻣﺎﺋﺔ درﻫﻢ)‪َ ،(1‬و َﻗﺎ َل اﳌﺸﱰي ‪ :‬ﺑـﻞ أﻟـﻒ درﻫـﻢ‪،‬‬ ‫ﻓﺎﻟﻘﻮل ﻗﻮل اﳌﺸﱰي ﻗﻄ ًﻌﺎ؛ ﻷ ﱠن اﻟﺸ ِﻔﻴ َﻊ ﻳﺮﻳﺪ أن ﻳﺘﻤﻠﻚ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪.‬‬ ‫وﻣﺜﺎل اﻟﺜﺎﻟﺚ ‪ :‬اﺷﱰى َﻋ ْﺒﺪﻳﻦ ُﺛ ﱠﻢ ﺗﻠ َﻒ أﺣ ُﺪَ َﳘﺎ ﺑﻌﺪ اﻟﻘﺒ ِﺾ َأ ْو ﺑﺎﻋﻪ‪ُ ،‬ﺛ ﱠﻢ وﺟ َﺪ ﺑـﺎﻵﺧﺮ ﻋﻴﺒًـﺎ‪ ،‬ﻓـﺈ ﱠن ﻟـﻪ رده‬ ‫َﻋ َﲆ ﻗﻮل‪ ،‬واﺳﱰداد ﺣﺼﺘﻪ ﻣﻦ اﻟﺜﻤﻦ‪ ،‬ﻓﺈذا اﺧﺘﻠﻔﺎ ِﰲ ﻗﻴﻤ ِﺔ اﻟ ﱠﺘﺎ ِﻟ ِﻒ‪ ،‬ﻓﺎدﻋﻰ اﻟﺒـﺎﺋ ُﻊ أﳖـﺎ َﻣﺎﺋﺘـﺎن)‪ ،(2‬وﻗﻴﻤـﺔ اﳌﻮﺟـﻮد‬ ‫َﻣﺎﺋﺔ؛ ﻟﻜﻲ ﻳﺴﺘﻘ ﱠﺮ)‪ (3‬ﻟﻪ ﻣﻦ اﻟﺜﻤ ِﻦ ﻗﺪر اﻟﺘﺎﻟﻒ‪َ ،‬و َﻗﺎ َل اﳌﺸﱰي ‪ :‬ﺑﻞ َﻣﺎﺋﺔ‪ ،‬واﳌﻮﺟﻮد َﻣﺎﺋﺘﺎن‪ ،‬ﻓ ِﻔﻴﻬﺎ َﻗ ْﻮ َﻻن ‪:‬‬ ‫أﺣﺪ َﳘﺎ ‪ :‬إ ﱠن اﻟﻘﻮ َل ﻗﻮ ُل اﻟﺒﺎﺋﻊ؛ ﻷَ ﱠﻧﻪ َﻣ َﻠ َﻚ ﲨﻴ َﻊ اﻟ ﱠﺜ َﻤ ِﻦ ﺑﺎﻟﺒﻴ ِﻊ ﻓﻼ رﺟﻮع ﻋﻠﻴﻪ إﻻ ﺑ َﲈ ﻳﻌﱰف ﺑﻪ‪ ،‬و َﻫـ َﺬا‬ ‫ُﻫ َﻮ اﻟ َﺼ ِﺤﻴﺢ‪.‬‬ ‫واﻟﺜﺎﲏ)‪ : (4‬إ ﱠن اﻟﻘﻮ َل ﻗﻮ ُل اﳌﺸﱰي ﺗﺸﺒﻴ ًﻬﺎ ﻟﻪ ﺑﺎﻟﻐﺎﺻﺐ‪ ،‬ﻣﻊ ا َﳌﺎﻟﻚ‪ ،‬إذا اﺧﺘﻠﻔـﺎ ِﰲ ﻗﻴﻤـﺔ اﳌﻐﺼـﻮب‪،‬‬ ‫ﻓﺎﻟﻘﻮل ﻗﻮل اﻟﻐﺎﺻﺐ؛ ﻷَ ﱠﻧﻪ ا ﱠﻟ ِﺬي ﺣﺼﻞ اﳍﻼك ِﰲ ﻳﺪه‪.‬‬ ‫وﻣﺜﺎل اﻟﺮاﺑﻊ ‪ :‬ﻗﻄﻊ ﻋﻀ ًﻮا ﻇﺎﻫ ًﺮا‪ ،‬واﺗﻔﻘﺎ َﻋ َﲆ أﺻ ِﻞ اﻟ ﱠﺴ َﻼ َﻣ ِﺔ‪ ،‬وا ﱠدﻋﻰ ا َﳉﺎﲏ ﺣﺪو َث ﻧﻘ ٍﺺ ﻣﻦ ﺷﻠ ٍﻞ‬ ‫وﻧﺤﻮه‪ ،‬وأﻧﻜ َﺮ اﳌﺠﻨ ﱡﻲ ﻋﻠ ْﻴ ِﻪ‪ ،‬ﻓﺎﻟﻘﻮ ُل ﻗﻮ ُل ﻣﻦ؟ ﻓِﻴﻪ َﻗ ْﻮ َﻻن‪ ،‬أﺣﺪ َﳘﺎ ‪ :‬إ ﱠن اﻟﻘﻮ َل ﻗﻮ ُل اﳉﺎﲏ؛ ﻷَ ﱠﻧﻪ ﻏﺎرم‪ ،‬واﻟﺜـﺎﲏ‬ ‫‪ :‬إ ّن اﻟﻘﻮ َل ﻗﻮ ُل اﳌﺠﻨﻲ ﻋﻠﻴﻪ؛ ﻻﺗﻔﺎﻗﻬ َﲈ َﻋ َﲆ أﺻ ِﻞ اﻟﺴﻼﻣ ِﺔ‪ ،‬وادﻋﺎ ِء ا ُﳊ ُﺪوث‪ ،‬واﻷﺻ ُﻞ ﻋﺪم اﳊﺪوث)‪ ،(5‬و ُﻫـ َﻮ‬ ‫اﻟ َﺼ ِﺤﻴﺢ)‪.(6‬‬ ‫ُﻗ ْﻠ ُﺖ ‪ :‬وأ ﱠﻣﺎ إذا اﺧﺘﻠﻔﺎ ِﰲ ﻗﻴﻤ ِﺔ اﻟ َﻌ ْﺒ ِﺪ ا ﱠﻟ ِﺬي ﺣﺼﻠﺖ ﻓِﻴﻪ اﻟﴪاﻳﺔ‪ ،‬ﻓﻠﻢ ﻳﺬﻛ ْﺮﻫﺎ َﺷ ْﻴ ُﺨﻨﺎ‪ ،‬وﻓِﻴﻬﺎ َﻗـ ْﻮ َﻻن ‪:‬‬ ‫أﺻﺤﻬ َﲈ ‪ :‬إ ﱠن اﻟﻘﻮ َل ﻗﻮ ُل اﳌﻌﺘﻖ؛ ﻷَ ﱠﻧﻪ ﻏﺎرم‪ ،‬وﺑﻨﺎ َﳘﺎ اﻟ ﱠﺸ ْﻴ ُﺦ أﺑﻮ ﺣﺎﻣﺪ َﻋ َﲆ أ ﱠن اﻟ ﱢ َﴪاﻳ َﺔ)‪ (7‬ﺣﺎل اﻹﻋﺘﺎق)‪َ (8‬أ ْو ﺑﺄدا ِء‬ ‫ﺑﺄدا ِء اﻟ ِﻘﻴﻤ ِﺔ)‪ ،(9‬ﻓﺈن ُﻗ ْﻠ َﻨﺎ ﺣﺎل اﻹﻋﺘﺎق‪ ،‬ﻓﺎﻟﻘﻮ ُل ﻗﻮ ُل اﳌﻌﺘﻖ؛ ﻷَ ﱠﻧﻪ ﻏﺎرم‪ ،‬وإن ُﻗ ْﻠ َﻨﺎ ﺑـﺄداء اﻟﻘﻴﻤـﺔ ﻓﻘـﻮل َﺻـﺎ ِﺣﺐ‬ ‫اﻟ ﱢﺸ ْﻘ ِﺺ؛ ﻷَ ﱠﻧﻪ ﱂ ﻳﻐﺮ ْم إِ َﱃ اﻵن ﺷﻴ ًﺌﺎ‪ ،‬ﻓﻌﲆ َﻫ َﺬا ﻫﺬه داﺋﺮة ﺑﲔ اﻟﻐﺮم واﻟﺘﻤﻠﻴﻚ‪ ،‬وﻟﻜﻦ ﺻـ ّﺤ َﺢ َأ ﱠن اﻟﻘـﻮ َل ﻗـﻮ ُل‬ ‫اﻟﻐﺎرم َﻋ َﲆ اﻟﻌﻜﺲ ﻣﻦ ﻣﺴﺄﻟﺔ اﻟ ﱠﺮ ﱢد ﺑﺎﻟﻌﻴ ِﺐ‪.‬‬ ‫)‪ (1‬ﻛﻠﻤﺔ درﻫﻢ أﳊﻘﺖ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ )أ(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \" َﻣﺎ َﻣﺎت\" ﺧﻄﺄ‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻳﺴﺘﻘﺮ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"اﻟﺜﺎﲏ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب( وﻣﻜﺎﳖﺎ ﺑﻴﺎض‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﳊﺪث\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻷﺻﺢ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﻟ ﱠ ْﴩط\"‪.‬‬ ‫)‪ (8‬ﻛﺘﺒﺖ ِﰲ )ب( \"اﻹﻋﺪام\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪ ،‬وﻛﺘﺐ ﺑﻌﺪﻫﺎ \"اﻹﻋﺘﺎق\"‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪.(467/7) ،‬‬ ‫‪148‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َأ ْﻣ َﻼ ُه َﻋ َﻠ ْﻴ َﻨﺎ ﺑِ ُﺪ ُرو ِﺳ ِﻪ)‪ ،(1‬إِ ْذ َﻛﺎ َن ‪/21‬ب ُﻳ َﺪ ﱢر ُس ِﰲ اﻟ ِﻘ َﻴﺎس‪ ،‬و ُﻫ َﻮ أ ﱠن اﳋﺎر َج َﻋﻦ اﻟ ِﻘ َﻴﺎس‬ ‫َﻋ َﲆ أرﺑﻌـ ِﺔ أﻗﺴـﺎ ٍم‪ ،‬ﻗﺴـ ٌﻢ ‪ :‬ﻻ ُﻳ َﻘـﺎ ُس َﻋ َﻠ ْﻴـ ِﻪ َﻗ ْﻄ ًﻌـﺎ‪َ ،‬ﻛ َﺄ ْﻋـ َﺪا ِد اﻟ ﱠﺮ َﻛ َﻌـﺎ ِت‪ ،‬وﻧﺼـﺐ اﻟﺰﻛـﺎة‪ ،‬و َﻣ َﻘـﺎ ِدﻳﺮ ا ُﳊـ ُﺪو ِد‬ ‫َواﻟ َﻜ ﱠﻔﺎ َرا ِت‪ ،‬واﻷَ ْﻳ َﲈن ِﰲ اﻟﻘﺴﺎ َﻣﺎت)‪.(2‬‬ ‫وﻗِ ْﺴ ٌﻢ ‪ُ :‬ﻳ َﻘﺎ ُس َﻋ َﻠ ْﻴ ِﻪ َﻗ ْﻄ ًﻌﺎ‪َ ،‬ﻛ ِﻘ َﻴﺎس اﻟ َﻌﻨ ِﺐ َﻋ َﲆ اﻟ ﱡﺮ َﻃ ِﺐ ِﰲ اﻟ َﻌ َﺮا َﻳﺎ)‪.(3‬‬ ‫و ِﻗ ْﺴ ٌﻢ ‪َ :‬ﻗ ْﻮ َﻻن‪ ،‬واﻟ َﺼ ِﺤﻴﺢ ﻻ ُﻳﻘﺎ ُس ﻛ ِﻘﻴَﺎس ﺳﺎﺋﺮ اﻟﺜ َﲈر ِﰲ اﻟﻌﺮاﻳﺎ‪ ،‬ﻓﻼ ُﻳﻘﺎ ُس َﻋ َﲆ اﻟﺮﻃﺐ ِﰲ اﻷﻇﻬﺮ‪.‬‬ ‫و ِﻗ ْﺴ ٌﻢ ‪َ :‬ﻗ ْﻮ َﻻن واﻟ َﺼ ِﺤﻴﺢ ﻳﻘﺎس‪ ،‬و َذﻟِ َﻚ ِﰲ َ َﲢ ﱡﻤ ِﻞ اﻟﻌﺎﻗﻠﺔ اﳉﺮاﺣﺎت ﻣﻦ اﳋﻄﺄ وﺷـﺒﻪ اﻟﻌﻤـﺪ ﻓ ِﻔﻴﻬـﺎ‬ ‫َﻗ ْﻮ َﻻن‪ ،‬واﻷﻇﻬﺮ اﻟﺘﺤﻤﻞ‪ ،‬واﷲ أﻋﻠﻢ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﺑﺪرﺳﻪ\"‪.‬‬ ‫)‪ْ َ (2‬ﲨ ُﻊ َﻗ َﺴﺎ َﻣﺔ‪ ،‬وﻫﻲ اﻟﻴﻤﲔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(423/8) ،‬و ُﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻓـﺎ ِرس‪ ،(86/5) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪،‬‬ ‫)‪.(3628/5‬‬ ‫)‪ (3‬ﲨﻊ َﻋ ِﺮ ﱠﻳﺔ‪ ،‬وﻫﻲ اﻟﻨﺨﻠ ُﺔ ُﻳ ْﻌ ِﺮﳞﺎ َﺻﺎ ِﺣﺒﻬﺎ رﺟ ًﻼ ﳏﺘﺎ ًﺟﺎ‪ ،‬وﺑﻴ ُﻊ اﻟﻌﺮاﻳﺎ ُﻫ َﻮ ﺑﻴ ُﻊ اﻟ ﱡﺮ َﻃ ِﺐ ِﰲ رؤو ِس اﻟﻨﱠ ْﺨ ِﻞ َﺧ ْﺮ ًﺻﺎ‪ ،‬أي ﺗﻘﺪﻳ ًﺮا‪ ،‬ﺑـﺎﻟﺘﻤﺮ‬ ‫َﻋ َﲆ وﺟﻪ اﻷرض ﻛﻴ ًﻼ ﻓِﻴ َﲈ دون ﲬﺴﺔ أوﺳﻖ‪ ،‬ﳌﻦ ﺑﻪ ﺣﺎﺟﺔ إِ َﱃ أﻛﻞ اﻟﺮﻃﺐ وﻻ ﺛﻤﻦ ﻣﻌﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(155 /3) ،‬وﻏﺮﻳ َﺐ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉ ْﻮ ِز ّي‪.(91 /2) ،‬‬ ‫‪149‬‬

‫َﻓ ْﺼ ٌﻞ ِﰲ ِذ ْﻛ ِﺮ ﳾ ٍء ﳑﱠﺎ َﺗ َﻌ ﱠﻘ َﺐ ﺑِ ِﻪ َﻋ َﲆ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ واﻟﻨﱠ َﻮ ِو ّي ِﰲ ا ِﳊ َﻜﺎ َﻳ ِﺔ َﻋ ِﻦ اﻷَ ْﺻ َﺤﺎب‪ ،‬وﻏﲑ َذﻟِ َﻚ‬ ‫اﻟﻄﻬﺎرة إِ َﱃ اﻟﺒﻴﻮع ‪:‬‬ ‫ﻣﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ ﳌﺎ َذ َﻛ َﺮ اﻷوﺟ َﻪ اﻟﺜﻼﺛ َﺔ اﻟﺪاﺋﺮ َة)‪ِ (1‬ﰲ اﻟﺪود اﳌﺘﻮﻟـﺪ ﻣـﻦ اﻟﻔﺎﻛﻬـﺔ‪،‬‬ ‫وﻧﺤﻮﻫﺎ ا ِﳊ ّﻞ ﻣﻄﻠ ًﻘﺎ‪ ،‬واﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ ﻣﻄﻠ ًﻘﺎ‪ ،‬واﳊﻞ ﻣﻊ اﻟﻔﺎﻛﻬﺔ)‪ ،(2‬وﻧﺤﻮﻫﺎ)‪ ،(3‬وأﻧﻪ َﻟـ ْﻴ َﺲ ِﰲ اﳌﺘﻮﻟـﺪ إﻻ وﺟﻬـﺎن ‪:‬‬ ‫اﳊﻞ ﻣﻄﻠ ًﻘﺎ واﳋﻞ ﻣﻊ اﻟﻔﺎﻛﻬﺔ)‪ ،(5)(4‬أ ﱠﻣﺎ اﻟ ﱠﺘ ْﺤـ ِﺮﻳﻢ ﻣﻄﻠ ًﻘـﺎ ﻓـﻼ ﻳﻮﺟـﺪ ﻣﴫـ ًﺣﺎ ﺑـﻪ ﰲ ﺗﺼـﻨﻴ ٍﻒ ﻣـﻦ ﺗﺼـﺎﻧﻴﻒ‬ ‫اﻷَ ْﺻ َﺤﺎ ِب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬إ ﱠﻧ ُﻪ ُر ِو َي ِﰲ اﻟﻠﻮ ِن)‪َ (6‬و ْﺟ ٌﻪ َأ ﱠﻧ ُﻪ ﻻ ﻳﻄﻬ ُﺮ اﳌﺤـ ﱡﻞ َﻣـﺎ‬ ‫دام ﺑﺎﻗ ًﻴﺎ‪ ،‬ذﻛ َﺮه ِﰲ اﻟﺘﺘﻤﺔ)‪.(7‬‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"اﻟﺪاﺋﺮة\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻟﻄﻌﺎم\"‪.‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪.(124/1) ،‬‬ ‫)‪\" (4‬اﻟﻔﺎﻛﻬﺔ\" ﻣﻦ )ب( وﻣﻜﺎﳖﺎ ِﰲ )أ( ﺑﻴﺎض‪.‬‬ ‫)‪ (5‬ﺑﻌﺪ \"اﻟﻔﺎﻛﻬﺔ\" ِﰲ )ب( ﺑﻴﺎض وﻛﺘﺐ ﺑﻌﺪﻫﺎ اﻟﻄﻌﺎم‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ ﻟﻮن دم اﳊﻴﺾ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(59/1) ،‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(59/1) ،‬‬ ‫و ِﻛ َﺘﺎب اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ ُﻫ َﻮ \"ﺗﺘﻤﺔ اﻹﺑﺎﻧﺔ ﰲ ﻋﻠﻮم اﻟ ﱢﺪﻳﺎﻧﺔ ﻋﲆ َﻣ ْﺬ َﻫﺐ اﻹﻣﺎم اﳌ ﱠﻄﻠِﺒﻲ أﰊ ﻋﺒﺪ اﷲ ﳏﻤﺪ ﺑﻦ إدرﻳﺲ اﻟﺸﺎﻓﻌﻲ رﲪﻪ اﷲ\"‪ ،‬ﻫﻜـﺬا‬ ‫ﻋﻨﻮاﻧﻪ ﻋﲆ واﺟﻬﺔ اﳌﺨﻄﻮط‪ ،‬ﻛﲈ ﻗﺎل ﳏ ﱢﻘ ُﻖ ﺟﺰ ٍء ﻣﻨﻪ ﳏﻤﺪ اﳊﺒﴚ‪.‬‬ ‫ﲤﱠ َﻢ ﺑِ ِﻪ ا ُﳌ َﺘ َﻮ ﱢﱄ ﻛِ َﺘﺎب \"اﻹﺑﺎﻧﺔ ﻋﻦ أﺣﻜﺎم ﻓﺮوع اﻟﺪﻳﺎﻧﺔ\"‪ ،‬ﺗﺼﻨﻴﻒ َﺷ ْﻴﺨﻪ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ اﻟ ُﻔﻮ َرا ِ ّﲏ‪ ،‬واﺷﺘﻬﺮ ﺑـ \"اﻟﺘﺘﻤﺔ\"‪.‬‬ ‫وﻗﺪ َﻗﺎ َل اﻟ ﱠﻨ َﻮ ِو ّي ِﰲ ﺗﺴﻤﻴﺘﻪ ‪َ \" :‬و َﺳ ﱠﻤﻰ ا ُﳌ َﺘ َﻮ ﱢﱄ ﻛِ َﺘﺎﺑﻪ اﻟ ﱠﺘﺘِ ﱠﻤﺔ؛ ﻟﻜﻮﻧﻪ ﺗﺘﻤﻴ ًﲈ ﻟﻺﺑﺎﻧﺔ‪ ،‬وﴍ ًﺣـﺎ ﳍـﺎ‪ ،‬وﺗﻔﺮﻳ ًﻌـﺎ ﻋﻠﻴﻬـﺎ\"‪ ،‬و َﻟ ِﻜﻨﱠـ ُﻪ ﱂ ﻳﻜﻠﻤـﻪ‬ ‫وﻋﺎﺟﻠﺘﻪ اﳌﻨﻴﺔ ﻗﺒﻞ إﻛ َﲈﻟﻪ‪ ،‬و َﻛﺎ َن ﻗﺪ اﻧﺘﻬﻰ ﻓِﻴﻪ إِ َﱃ ِﻛ َﺘﺎب اﳊﺪود‪ ،‬وﻗﺎل اﺑﻦ اﻟﻌﲈد أﻧﻪ وﺻﻞ ﻓﻴﻪ إﱃ ﻛﺘﺎب اﻟﻘﻀﺎء‪.‬‬ ‫وأﲤﻪ ﻣﻦ ﺑﻌﺪه َﲨﺎﻋﺔ ﻣﻨﻬﻢ َأ ُﺑﻮ اﻟﻔﺘﻮح أﺳﻌﺪ اﻟ ِﻌ ْﺠِ ّﲇ وﻏﲑه‪ ،‬وﱂ ﻳﺄﺗﻮا ﻓِﻴﻪ ﺑﺎﳌﻘﺼﻮد وﻻ ﺳﻠﻜﻮا ﻃﺮﻳﻘﻪ‪ ،‬ﻓﺈ ﱠﻧ ُﻪ ﲨﻊ ِﰲ ِﻛ َﺘﺎﺑـﻪ اﻟﻐﺮاﺋـﺐ‬ ‫ﻣﻦ اﳌﺴﺎﺋﻞ واﻟﻮﺟﻮه اﻟﻐﺮﻳﺒﺔ اﻟﺘﻲ ﻻ ﺗﻜﺎد ﺗﻮﺟﺪ ِﰲ ﻛِ َﺘﺎب ﻏﲑه‪ ،‬وﻗﺪ ُﺣ ﱢﻘ َﻘ ْﺖ َﺑ ْﻌ ُﺾ أﺟﺰاء ِﻣﻨْ ُﻪ ﻛﺄﻃﺮوﺣﺎت ﻟﻨﻴﻞ رﺳﺎﺋﻞ ﺟﺎﻣﻌﻴﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺗﺘﻤ َﺔ اﻹﺑﺎﻧﺔ ‪ -‬ﻣﻦ ﻛﺘﺎب اﻟﻘﺮاض إﱃ ﻛﺘﺎب اﳌﺴﺎﻗﺎة –‪ ،‬ﺑﺘﺤﻘﻴﻖ ﺳﺎﱂ اﻟﺴﻔﻴﺎﲏ‪) ،‬ص‪ ،(61‬وﺑﺘﺤﻘﻴـﻖ ﺣﺴـﲔ اﳊﺒﴚـ ﻣـﻦ‬ ‫ﻛﺘﺎب اﳊﺠﺮ إﱃ ﻛﺘﺎب اﳊﻮاﻟﺔ‪) ،‬ص‪ ،(49‬وﻛﺘﺎ َب َ ْﲥ ِﺬﻳﺐ اﻷَ ْﺳـ َﲈ ِء َواﻟ ﱡﻠ َﻐـﺎ ِت‪ ،‬ﻟﻠﻨﱠـ َﻮ ِو ّي‪ ،(281/2) ،‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫ﺧﻠﻜﺎن‪ ،(134 /3) ،‬ﺷﺬرا ِت اﻟﺬﻫﺐ‪ ،‬ﻻﺑﻦ اﻟ ِﻌ َﲈد ا َﳊﻨْ َﺒِ ّﲇ‪ ،(55/4) ،‬ﻃﺒﻌﺔ دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫‪150‬‬

‫إﻧﻪ َﻟ ْﻴ َﺲ ِﰲ اﻟﺘﺘﻤ ِﺔ ِﰲ اﻟ ﱠﻠﻮ ِن َﻫ َﺬا اﻟﻮﺟﻪ ﻳ َﻌﻨﻲ َأ ﱠﻧ ُﻪ ﻻ ﻳﻄﻬﺮ‪ ،‬ﻓﻼ ﺑ ﱠﺪ ﻣﻦ اﻟﻐﺴ ِﻞ ﺣﺘﻰ ﻳﺰو َل اﻟﻠﻮ ُن ﺑﻞ اﻟﱠـ ِﺬي ِﰲ‬ ‫اﻟﺘﺘﻤ ِﺔ ﺣﻜﺎﻳﺔ َو ِﺟ َﻬﲔ ِﰲ َأ ﱠﻧ ُﻪ ﻳﻄﻬﺮ َأ ْو ُﻳﻌﻔﻰ َﻋﻨﻪ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﻧﺠ ًﺴﺎ‪ ،‬و َﻫ َﺬا َﻏ ْﲑ َﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼم اﻟﺸﺎرح‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﻓِﻴﻤﻦ أﺣﺪ َث ﺑﻌﺪ ﻏﺴﻞ ﲨﻴ ِﻊ ﺑﺪﻧِ ِﻪ إﻻ رﺟﻠﻴﻪ‪ ،‬أن ﻋﻠﻴﻪ ﻏﺴـﻞ‬ ‫رﺟﻠﻴﻪ َﻋﻦ اﳉﻨﺎﺑﺔ ﻣﻘﺪ ًﻣﺎ وﻣﺆﺧ ًﺮا وﻣﺘﻮﺳ ًﻄﺎ‪ ،‬وﻳﻐﺴ ُﻞ ﺳﺎﺋ َﺮ اﻷﻋﻀﺎ ِء َﻋﻦ اﳊﺪ ِث َﻋ َﲆ اﻟﱰﺗﻴ ِﺐ‪َ ،‬و َﻗﺎ َل ‪َ :‬ﻫ َﺬا ُﻫ َﻮ‬ ‫اﻷﺻﺢ‪ ،‬واﺧﺘﻴﺎر)‪ (1‬اﺑﻦ ُ َﴎ ْﻳﺞ واﺑﻦ اﳊﺪاد)‪.(2‬‬ ‫أن َﻣﺎ ﻧﺴﺒﻪ إِ َﱃ اﺧﺘﻴﺎ ِر اﺑﻦ اﳊﺪاد ﳐﺎﻟ ٌﻒ ﳌَﺎ ِﰲ ﻓﺮوﻋﻪ‪ ،‬ﻓﺈﻧﻪ َذ َﻛ َﺮ ِﰲ ﻓﺮو ِﻋﻪ ﻓﺮ ًﻋﺎ َﺟ َﺰ َم ﻓِﻴـﻪ ﺑ ِﺨـ َﻼ ِف َﻣـﺎ‬ ‫ذﻛﺮه َﻋﻨﻪ)‪ (3‬اﻟ ﱠﺸﺎ ِر ُح‪ ،‬ﻓﺈﻧﻪ َﻗﺎ َل ‪ :‬وﻟﻮ أن ﺟﻨ ًﺒﺎ أﺣﺪث ﻗﺒﻞ ﲤَﺎم ﻏﺴﻠﻪ ﻓﺘﻮﺿﺄ ﺑﻨﻴﺔ اﳊﺪث‪ُ ،‬ﺛ ﱠﻢ أﺗﻰ ﺑﺒـﺎﻗﻲ ﻏﺴـﻠﻪ‪،‬‬ ‫َﻛﺎ َن ﻃﺎﻫ ًﺮا ﻣﻦ اﳉﻨﺎﺑﺔ‪ ،‬وﻋﻠﻴﻪ اﻟﻮﺿﻮء ﺛﺎﻧ ًﻴﺎ ﻟﺼﻼﺗﻪ‪ ،‬ووﻗﻊ ِﰲ ﺑﻌﺾ ُﻧ َﺴﺦ اﻟﻔﺮوع ﺗﻌﻠﻴﻠـﻪ ﺑﺄﻧـﻪ ﻻ ﳜـﺮج ﻣـﻦ‬ ‫اﳊﺪث اﻷدﻧﻰ‪ ،‬ﻗﺒﻞ ﺧﺮوﺟﻪ ﻣﻦ اﳊﺪث اﻷﻋﲆ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﺣﻴﺚ َﻗـﺎ َل ‪ :‬إ ﱠن َﻣﺎﻟ ًﻜـﺎ َر ِ َﲪـ ُﻪ اﷲُ َﻗـﺎ َل ‪ :‬إذا اﺳـﺘﻴﻘ َﻦ اﻟ ﱠﻄ َﻬـﺎ َر َة‬ ‫وﺷ ﱠﻚ ِﰲ ا َﳊ َﺪ ِث‪َ ،‬أ َﺧ َﺬ ﺑﺎﳊﺪث اﺣﺘﻴﺎ ًﻃﺎ إذا َﻛﺎ َن ﺧﺎرج اﻟ ﱠﺼ َﻼة‪ ،‬وإن َﻛﺎ َن ِﰲ اﻟ ﱠﺼ َﻼة)‪ (4‬ﻣﴣ ِﰲ ﺻـﻼﺗﻪ‪ ،‬وأﻧـﻪ‬ ‫ُﺣﻜِ َﻲ ِﰲ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ وﺟ ًﻬﺎ ‪/22‬أ َﻋﻦ ﺑﻌ ِﺾ اﻷَ ْﺻ َﺤﺎ ِب ﻳﻮاﻓ ُﻖ َﻣ ْﺬ َﻫ َﺐ َﻣﺎﻟﻚ)‪.(5‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﱂ أﺟﺪ اﻟﻮﺟﻪ اﳌﺬﻛﻮر ِﰲ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ وﻻ ِﰲ ﻏﲑﻫﺎ‪ ،‬وإﻧ َﲈ ﺣﻜﺎه ِﰲ اﻟ ﱠﺘﺘِ ﱠﻤـ ِﺔ َﻋـﻦ اﳊﺴـﻦ‪ُ ،‬ﻫـ َﻮ‬ ‫اﻟﺒﴫي ﻓﻘﻂ‪.‬‬ ‫وﻛﺘﺐ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ َﻋ َﲆ ﻗﻮﻟِ ِﻪ ‪ :‬وﻟﻨﺎ وﺟ ٌﻪ َأ ﱠﻧـ ُﻪ إذا ﺷـ ﱠﻚ ِﰲ اﳊـﺪ ِث ﺧـﺎرج اﻟ ﱠﺼـ َﻼة‪ ،‬وﺟـ َﺐ‬ ‫اﻟﻮﺿﻮ ُء)‪.(6‬‬ ‫أن َﻫ َﺬا َﻟ ْﻴ َﺲ ﺑﺜﺎﺑ ٍﺖ‪ ،‬ﻓﺈ ﱠن ِﰲ اﻟﴩ ِح ﺣﻜﺎه)‪َ (7‬ﻋﻦ ﺣﻜﺎﻳﺔ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ‪ ،‬وﻟﻴﺲ ِﰲ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ وﻻ ِﰲ ﻏ ِﲑﻫﺎ ﻣﻦ ﻛﺘ ِﺐ‬ ‫ﻛﺘ ِﺐ اﻷَ ْﺻ َﺤﺎب‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"اﺧﺘﺎره\"‪.‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒ َﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(116/1) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \" َﻋﻦ\"‪ ،‬ﻫﻲ أﳊﻘﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ﻓِﻴﻬﺎ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺻﻼة\"‪ ،‬ﻓﺎﺳﺘﺜﻨﻴﺖ اﳌﻜﺮرة‪.‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(169/1) ،‬‬ ‫)‪َ (6‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(188/1) ،‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"ﺣﻜﺎه\" ﻛﺮرت‪ِ ،‬ﰲ )أ(‪.‬‬ ‫‪151‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ َ ْﴍ ِح ا ُﳌ َﻬ ﱠﺬب ﻓِﻴ َﲈ إذا اﺟﺘﻬ َﺪ ِﰲ اﻹﻧﺎﺋﲔ ﻓﻠﻢ ﻳﻐﻠ ْﺐ َﻋ َﲆ َﻇﻨﱢـ ِﻪ ﳾ ٌء‪َ ،‬أ ﱠﻧـ ُﻪ‬ ‫إذا ﺗﻴﻤﻢ‪ ،‬و َﺻ ﱠﲆ ﻗﺒﻞ اﻹراﻗﺔ ﻓﺘﻴﻤﻤﻪ ﺑﺎﻃﻞ‪ ،‬وﻳﻠﺰﻣﻪ إﻋﺎدة اﻟ ﱠﺼ َﻼة)‪.(1‬‬ ‫أن ﻗﻮ َﻟ ُﻪ ‪\" :‬ﺗﻴﻤﻤﻪ ﺑﺎﻃﻞ\" ﱂ ﻳﻘ ْﻠﻪ أﺣ ٌﺪ ﻣﻦ اﻷَ ْﺻ َﺤﺎ ِب‪ ،‬وإ ﱠﻧ َﲈ ﺗﻜﻠﻤﻮا ِﰲ َأ ﱠﻧ ُﻪ إذا ﺗﻴﻤ َﻢ ﻫـﻞ ُﻳ ِﻌﻴـﺪ‪ ،‬أم ﻻ؟‬ ‫وﻛﻼ ُم ﲨ ٍﻊ ﻣﻨﻬﻢ ﴏﻳ ٌﺢ ِﰲ َأ ﱠﻧ ُﻪ ﳐ ٌﲑ ﺑﲔ اﻟﺘﻴﻤ ِﻢ ﻗﺒﻞ اﻟ ﱠﺼ ﱢﺐ‪ ،‬وﺑ َﲔ اﻟ ﱠﺘ َﻴ ﱡﻤ ِﻢ َﺑ ْﻌ َﺪ ُه‪ ،‬وإﻧ َﲈ ﻳﻔﱰﻗﺎن ِﰲ اﻟ َﻘ َﻀﺎء‪ ،‬وﻟﻌﻞ‬ ‫اﳌﺼﻨﻒ اﻋﺘﻘ َﺪ أ ﱠن إﳚﺎ َب اﻟ َﻘ َﻀﺎء ﻳﻠﺰ ُم ِﻣﻨْ ُﻪ إﺑﻄﺎل اﻟ ﱠﺘ َﻴ ﱡﻤ ِﻢ‪ ،‬وﻟـﻴﺲ اﻷﻣـﺮ ﻛـ َﺬﻟِ َﻚ‪ ،‬ﻓﺎﳊـﺎﴐ ِﰲ اﳌﻮﺿـﻊ ا ﱠﻟـ ِﺬي‬ ‫ﻳﻐﻠﺐ ﻓِﻴﻪ وﺟﻮد ا َﳌﺎ ِء إذا ﺗﻴﻤ َﻢ ﻳﻠﺰﻣﻪ اﻟ َﻘ َﻀﺎء‪ ،‬وﻻ ﻳﻘﻮل ‪ :‬إ ﱠن ﺗﻴﻤ َﻤ ُﻪ ﺑﺎﻃﻞ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬ﻣﻦ زﻳﺎداﺗـﻪ ‪َ :‬و َﺣ َﻜـﻰ َﺻـﺎ ِﺣ ُﺐ اﻟﺒﻴـﺎ ِن)‪ (2‬ﻗـﻮ ًﻻ‬ ‫ﻏﺮﻳ ًﺒﺎ‪َ ،‬أ ﱠﻧ ُﻪ ﳚﺐ وﺿﻊ اﻷَﻧﻒ ﻣﻜﺸﻮ ًﻓﺎ)‪.(3‬‬ ‫إ ﱠن)‪ (4‬ا ﱠﻟ ِﺬي ﺣﻜﺎه َﺻﺎ ِﺣ ُﺐ اﻟﺒﻴﺎ ِن ُﻫ َﻮ وﺿﻊ اﻷَﻧ ِﻒ وﱂ ﻳﺘﻌـﺮ ْض ﻟﻠﻜﺸـ ِﻒ‪َ ،‬ﻓ َﻘـﺎ َل ‪َ :‬و َﻗـﺎ َل َﺳـ ِﻌﻴﺪ ﺑـﻦ‬ ‫ﺟﺒﲑ)‪ ،(5‬و ِﻋ ْﻜﺮ َﻣ ُﺔ)‪ ،(6‬واﻟ ﱠﻨ َﺨ ِﻌ ّﻲ)‪ ،(7‬وإِ ْﺳ َﺤﺎ ُق ‪ :‬ﳚ ُﺐ اﻟ ﱡﺴ ُﺠﻮ ُد ﻋﻠـﻴﻬ َﲈ‪ ،‬وﻻ ﳚـﻮ ُز اﻻﻗﺘﺼـﺎر َﻋـ َﲆ َوا ِﺣـ ٍﺪ ﻣـﻨﻬ َﲈ‪،‬‬ ‫وﺣﻜﺎه أﺑﻮ زﻳﺪ)‪ (8‬اﳌﺮوزي)‪ (9‬ﻗﻮﻻً ﻟﻨﺎ‪ ،‬وﻟﻴﺲ ﺑﻤﺸـﻬﻮ ٍر)‪ ،(11)(10‬ﻓ َﻬـ َﺬا اﻟﻜـﻼم إﻧـ َﲈ ُﻫـ َﻮ ِﰲ وﺟـﻮ ِب اﻟﻮﺿـ ِﻊ‪ ،‬وﱂ‬ ‫ﻳﺘﻌﺮض ﻟﻠﻜﺸ ِﻒ‪ ،‬وﻻ ﻳﻠﺰم ﻣﻦ وﺟﻮ ِب ﻛﺸ ِﻒ اﳉﺒﻬ ِﺔ أن َﻳ ُﻜﻮ َن ﻛﺸ ُﻒ اﻷَﻧﻒ)‪ (12‬واﺟ ًﺒﺎ‪.‬‬ ‫)‪ (1‬ا َﳌ ْﺠ ُﻤﻮ ُع َ ْﴍح اﳌُ َﻬ ﱠﺬب‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(186/1) ،‬‬ ‫)‪ُ (2‬ﻫ َﻮ َأ ُﺑﻮ اﳋﲑ‪ ،‬ﳛﻴﻰ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﳛﻴﻰ‪ ،‬اﻟﻌﻤﺮاﲏ‪ ،‬اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪558‬ﻫـ‪ ،‬وﻛِ َﺘﺎﺑﻪ ُﻫ َﻮ اﻟﺒﻴﺎن ِﰲ اﳌَ ْﺬ َﻫﺐ‪ ،‬ﻫﻜﺬا ذﻛـﺮه‬ ‫اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ‪ ،‬و ُﻫﻮ ِﰲ اﳌﻄﺒﻮ ِع ‪ :‬اﻟﺒﻴﺎن ِﰲ َﻣ ْﺬ َﻫﺐ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َ ْﴍح ِﻛ َﺘﺎب ا ُﳌ َﻬ ﱠﺬب ﻛﺎﻣ ًﻼ‪ ،‬وا ْﻟ ِﻔ ْﻘﻪ اﳌﻘﺎرن‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ ا ِﻹ ْﺳ َﻼم‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(277/38) ،‬‬ ‫)‪َ (3‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(362 /1) ،‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﻷن\"‪.‬‬ ‫)‪ (5‬ا ُﳌ َﺼ ﱠﻨ ُﻒ ﻟﻌﺒﺪ اﻟﺮزاق ‪َ ،(2984/182/2) :‬ﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن اﻟﺜﻮري‪ ،‬ﻋﻦ وﻗﺎء ﺑﻦ إﻳﺎس‪ ،‬ﻋﻨﻪ‪.‬‬ ‫)‪ (6‬ا ُﳌ َﺼ ﱠﻨ ُﻒ ﻟﻌﺒﺪ اﻟﺮزاق ‪ ،(2977/181/2) :‬ﻋﻦ َﻋ ْﺒﺪ اﳌﻠﻚ ﺑﻦ َﻋ ْﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ اﳊﻜﻢ ﺑﻦ أﺑﺎن‪ ،‬ﻋﻨﻪ‪.‬‬ ‫)‪ (7‬اﳌُ َﺼ ﱠﻨ ُﻒ ﻻ ْﺑ ِﻦ َأ ِﰊ ﺷﻴﺒﺔ ‪ ،(2704/485/2) :‬ﻋﻦ ُﻫ َﺸ ْﻴﻢ ﺑﻦ ﺑﺸﲑ‪َ ،‬ﻋ ِﻦ اﳌُْ ِﻐ َﲑ ِة ﺑﻦ ِﻣ ْﻘ َﺴ ٍﻢ اﻟ ﱠﻀ ﱢﺒ ﱢﻲ‪ ،‬ﻋﻨﻪ‪.‬‬ ‫)‪ِ (8‬ﰲ اﻟﻨﺴﺨﺘﲔ ‪\" :‬ﺑﻜﺮ\" ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ُ (9‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ َﻋ ْﺒ ِﺪ اﷲِ‪َ ،‬ﻗﺎ َل ا َﳊﺎ ِﻛﻢ ‪َ :‬ﻛﺎ َن أﺣﻔ َﻆ اﻟﻨﺎ ِس َﳌ ْﺬ َﻫ ِﺐ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬وأﺣﺴﻨﻬﻢ ﻧﻈ ًﺮا‪ ،‬وأزﻫﺪﻫﻢ ِﰲ اﻟـﺪﻧﻴﺎ‪ ،‬وﺣـﺪث‬ ‫ﺑ َﺼ ِﺤﻴﺢ اﻟ ُﺒ َﺨﺎ ِر ّي َﻋﻦ اﻟﻔﺮﺑﺮي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪371‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(314/1) ،‬واﻟ ﱠﺘ ْﻘ ِﻴﻴ َﺪ ﳌﻌﺮﻓﺔ رواة اﻟﺴﻨﻦ واﳌﺴـﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑـ ِﻦ ﻧﻘﻄـﺔ‪) ،‬ص‪ ،(51‬و َ ْﲥـ ِﺬﻳ َﺐ‬ ‫ا َﻷ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(234/2) ،‬‬ ‫)‪َ (10‬ﻗﺎ َل اﻟ ﱠﻨ َﻮ ِو ّي ِﰲ اﳌَ ْﺠ ُﻤﻮ ِع‪َ : (424/3) ،‬و َﺣ َﻜﻰ َﺻﺎ ِﺣ ُﺐ اﻟﺒﻴﺎن ﻋﻦ اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ ﻳﺰﻳﺪ اﳌﺮوزى َأ ﱠﻧ ُﻪ ﺣﻜﻰ ﻗﻮ ًﻻ ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ َأ ﱠﻧـ ُﻪ ﳚـﺐ‬ ‫اﻟ ﱡﺴ ُﺠﻮد َﻋ َﲆ اﳉﺒﻬﺔ واﻷﻧﻒ ﲨﻴ ًﻌﺎ‪ ،‬و َﻫ َﺬا ﻏﺮﻳ ٌﺐ ِﰲ اﳌَ ْﺬ َﻫﺐ‪ ،‬وإن ﻛﺎن ﻗﻮ ًﻳﺎ ِﰲ اﻟ ﱠﺪﻟِﻴﻞ‪.‬‬ ‫)‪ (11‬اﻟﺒﻴﺎن ِﰲ َﻣ ْﺬ َﻫﺐ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬ﻷَ ِﰊ ا َﳊ َﺴﻦ اﻟﻌﻤﺮاﲏ‪.(213/2) ،‬‬ ‫)‪ِ (12‬ﰲ )ب( \"ﻛﺸ ًﻔﺎ\"‪.‬‬ ‫‪152‬‬

‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﳌَﺎ َﺣ َﻜﻲ ا ِﳋ َﻼ َف ِﰲ اﻟ ﱠﺼ َﻼ ِة اﳌﻌﺎدة‪ ،‬أن ِﰲ وﺟﻪ أﳖـﺎ ﻓـﺮض)‪َ ،(1‬أ ﱠﻧـ ُﻪ‬ ‫ﺣﻜﻰ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ اﻟﴩح َﻫ َﺬا اﻟﻮﺟﻪ َﻋﻦ ﺣﻜﺎﻳﺔ اﳌﺘﻮﱄ ِﰲ اﻟﺘﺘﻤﺔ)‪.(2‬‬ ‫وا ﱠﻟ ِﺬي ِﰲاﻟﺘﺘﻤ ِﺔإﻧ َﲈ ُﻫ َﻮ ِﰲاﳌﻨﻔﺮدﻳﻌﻴ ُﺪاﻟ ﱠﺼ َﻼ َةﻣﻊاﳉ َﲈﻋﺔ‪،‬أ ﱠﻣﺎإذاﺻﲆ ِﰲ َﲨﺎﻋ ٍﺔ ُﺛ ﱠﻢ وﺟ َﺪ َﲨﺎ َﻋ ًﺔ أﺧﺮى ﻓﻼ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻟﻮﺟ ِﻪ اﻟﺜﺎﲏ ﻣﻦ اﻷوﺟ ِﻪ اﻟﺜﻼﺛ ِﺔ ﻓِﻴﻤﻦ ﻳﻐﺴ ُﻞ اﳋﻨﺜﻰ َأ ﱠﻧـ ُﻪ ِﰲ ﺣـﻖ‬ ‫اﻟﺮﺟﺎل ﻛﺎﳌﺮأة‪ ،‬و ِﰲ ﺣ ﱢﻖ اﻟﻨﺴﺎ ِء ﻛﺎﻟﺮﺟﻞ‪ ،‬أﺧ ًﺬا)‪ (3‬ﺑﺎﻷﺣﻮط)‪.(5)(4‬‬ ‫َﻫ َﺬا اﻟﺜﺎﲏ ِذ ْﻛﺮه ﻫﻨﺎ َو ْﻫ ٌﻢ؛ ﻷ ﱠن اﻟﻜﻼ َم ِﰲ اﻷوﺟ ِﻪ اﳌﻔﺮﻋ ِﺔ َﻋ َﲆ اﻟﻐﺴﻞ‪ ،‬و َﻫ َﺬا َﻣﺎﻧﻊ )‪(6‬ﻣﻦ اﻟﻐﺴﻞ‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫ﻟﻜﻦ َﻫ َﺬا ﻗﺪ ﲢﺪﺛ ُﺖ)‪ (7‬أﻧﺎ ﻣﻌﻪ ﻓِﻴﻪ َﳌﺎ درﺳ ُﺖ ﺑﺎﻟﺰاوﻳﺔ ﻛِﺘَﺎ َب اﻟ ﱢﻨ َﻜﺎ ِح‪ ،‬وﻇﻬ َﺮ ﱄ أن ‪/22‬ب ﻣ َﻌﻨﺎه أن ﻳﻐﺴـ َﻞ‬ ‫ﻳﻐﺴ َﻞ ِﰲ ﺛﻮب ﳏﺘﺎ ًﻃﺎ ِﰲ ﳌﺴﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬أﲨﻌ ِﺖ)‪ (8‬اﻷﻣ ُﺔ َﻋ َﲆ وﺟﻮ ِب اﻟ ﱠﺰ َﻛﺎ ِة ِﰲ ا َﳌ ْﻌ َﺪن)‪.(9‬‬ ‫َﻓ َﻘﺎ َل ‪ :‬ﻻ إ َﲨﺎ َع ِﰲ َذﻟِ َﻚ‪ ،‬وﺳﻴﺄﰐ ِﰲ ﻛﻼ ِﻣﻪ أ ﱠن اﳌﻮﺟﻮ َد ُﻳﴫـ ُف ﻣﴫـف ﲬـﺲ اﳋﻤـﺲ‪َ ،‬ﻋـ َﲆ ﻗـﻮل)‪،(10‬‬ ‫وﺣﻴﻨﺌﺬ ﻓﻼ َﻳ ُﻜﻮن زﻛﺎة‪ ،‬وﻳﺆﺧﺬ ﻣﻦ اﻟﺬﻣﻲ‪ ،‬اﻧﺘﻬﻰ َذ ِﻟ َﻚ)‪.(11‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬إ ﱠن اﻟ ﱠﺪ ْﻳ َﻦ إن َﻛـﺎ َن َﻣﺎﺷـﻴ ًﺔ ﻻ زﻛـﺎة ﻓِﻴـﻪ‪َ ،‬و َذ َﻛـ ُﺮوا ﻟـﻪ‬ ‫ﻣ َﻌﻨﻴﲔ ‪ :‬أﺣﺪ َﳘﺎ ‪ :‬أ ﱠن اﻟ ﱠﺴﻮ َم)‪ (13)(12‬ﴍط ﻟﺰﻛﺎة اﳌﻮاﳾ‪ ،‬و َﻣﺎ ِﰲ اﻟ ﱢﺬ ﱠﻣﺔ ﻻ ﻳﻨﺼﻒ ﺑﺎﻟﺴﻮم)‪.(14‬‬ ‫)‪َ (1‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(449/1) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩح اﻟﻜﺒﲑ‪.(150/2) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"أﺧﺬﻧﺎ\"‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻷﺣﻮاط\"‪ ،‬ﺧﻄﺄ‪ ،‬وأﺛﺒﺘﻬﺎ \"أﺣﻮط\" ﻣﻦ )ب(‪.‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(619/1) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻟﻠﻐﺴﻞ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﲢﺪث\"‪.‬‬ ‫)‪ِ (8‬ﰲ اﳌﻄﺒﻮع‪\" : (143/2) ،‬اﺟﺘﻤﻌﺖ\"‪.‬‬ ‫)‪َ (9‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(143 /2) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻣﺴﺘﺤﺘﻘﻪ\"‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ ‪\" :‬ﺑﻴﺎن ﻣﺴﺘﺤﻘﻪ\"‪.‬‬ ‫)‪ (11‬ﻋﺒﺎرة \"اﻧﺘﻬﻰ َذ ِﻟ َﻚ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (12‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻟﺴﻤﻮم\" ﺧﻄﺄ‪ ،‬وأﺛﺒﺘﻬﺎ \"اﻟﺴﻮم\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (13‬ﻫﻮ َأ ْن ﺗﻜﻮ َن ا َﳌﺎ ِﺷ َﻴ ُﺔ َرا ِﻋﻴ ًﺔ واﻟﺴﺎﺋﻤ ُﺔ‪ ،‬ﻓ َﻌﻦ اﻷَ ْﺻ َﻤ ِﻌ ّﻲ ‪ :‬ﻛ ﱡﻞ إﺑ ٍﻞ ُﺗﺮ َﺳﻞ َﺗﺮ َﻋﻰ وﻻ ُﺗﻌ َﻠﻒ ِﰲ اﻷﻫﻞ‪ ،‬و َﻋﻦ اﻟﻜﺮﺧﻲ ‪ :‬ﻫﻲ اﻟﺮاﻋﻴ ُﺔ‬ ‫إذا ﻛﺎﻧﺖ ﺗﻜﺘ ِﻔﻲ ﺑﺎﻟ ﱠﺮ ْﻋﻲ و َﻳ ُﻤﻮﳖﺎ َذ ِﻟ َﻚ َأ ْو َﻛﺎ َن اﻷﻏ َﻠ ُﺐ ﻣﻦ ﺷﺄﳖﺎ اﻟ ﱠﺮ ْﻋ َﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻨﱢ َﻬﺎ َﻳ َﺔ ِﰲ ﻏﺮﻳﺐ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻻ ْﺑ ِﻦ اﻷﺛﲑ‪ ،(425/2) ،‬واﳌﻐﺮ َب ِﰲ ﺗﺮﺗﻴﺐ اﳌﻌﺮب‪ ،‬ﻟﻠﻤﻄﺮزي‪.(423 /1) ،‬‬ ‫)‪ (14‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(81/2) ،‬‬ ‫‪153‬‬

‫َﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ ‪ :‬وﻟﻚ أن ﺗﻘﻮ َل ﱂ ﻻ ﳚ ْﺰ أن ﺗﻜـﻮ َن اﳌَﺎﺷـﻴ ُﺔ اﻟﺜﺎﺑﺘـ ُﺔ ِﰲ اﻟ ﱢﺬ ﱠﻣـﺔ ﻣﻮﺻـﻮﻓ ًﺔ ﺑﻮﺻـﻒ ﻛﻮﳖـﺎ‬ ‫ﺳﺎﺋﻤﺔ‪ ،‬أﻻ ﺗﺮى أﻧﺎ ﻧﻘﻮل ‪ :‬إذا أﺳﻠﻢ ِﰲ اﻟﻠﺤﻢ ﻳﺘﻌﺮض)‪ (1‬ﻟﻜﻮﻧﻪ ﳊﻢ راﻋﻴﺔ َأ ْو ﻣﻌﻠﻮﻓﺔ)‪.(2‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻣﺎ ذﻛﺮه اﻟ ﱠﺸﺎ ِر ُح ِﻣ َﻦ اﻟ ﱡﺴﺆا ِل ﺑِ َﻤﺴﺄﻟ ِﺔ اﻟ ﱠﺴ َﻠ ِﻢ َو ْﻫ ٌﻢ؛ ﻷ ﱠن اﻟ َﻐ َﺮ َض أ ﱠن اﳌَ ْﻮﺻﻮ َف اﻟﺜﺎﺑـ َﺖ ِﰲ‬ ‫اﻟ ﱢﺬ ﱠﻣﺔ ﻻ ُﻳﻮ َﺻ ُﻒ ﺑِ َﺴ ْﻮ ٍم‪ ،‬وإن َﻛﺎ َن َو ْﺻ ُﻒ اﻟﺴﻮ ِم ﻳﺜﺒ ُﺖ ِﰲ اﻟ ﱢﺬ ﱠﻣﺔ‪ ،‬واﻟﻔﺮق ﺑ َﲔ اﻷﻣﺮﻳ ِﻦ ‪ :‬أ ﱠن اﳌﻮﺻـﻮ َف ﺑﺎﻟ ﱠﺴـ ْﻮ ِم‬ ‫ُﻫ َﻮ اﻟ ﱠﺸ ْﺨ ُﺺ ا ﱠﻟ ِﺬي اﺗﻔ َﻖ َﻟ ُﻪ اﻟ ﱠﺴ ْﻮم دون اﻟﺸﺎﺋﻊ)‪ ،(3‬وإن ﻛﺎن اﻟﺜﺎﺑ ُﺖ ِﰲ اﻟ ﱢﺬ ﱠﻣﺔ اﳊﻴﻮان ﻳﻮﺻﻒ اﻟﺴﻮم‪ ،‬ﻻ اﳊﻴﻮان‬ ‫اﳊﻴﻮان ا ﱠﻟ ِﺬي ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﺳﺎﺋﻤﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ رﻫ ِﻦ َﻣﺎ ِل اﻟ ﱠﺰ َﻛﺎة‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬وإن أﺑﻄﻠﻨﺎه)‪ِ (5)(4‬ﰲ اﳉﻤﻴـﻊ‪َ ،‬أ ْو ِﰲ‬ ‫ِﰲ ﻗﺪر اﻟ ﱠﺰ َﻛﺎ ِة ﺧﺎﺻ ًﺔ‪ ،‬و َﻛﺎ َن اﳌﺮﻫ ُﻦ ﻣﴩو ًﻃﺎ ِﰲ ﺑﻴﻊ‪ ،‬ﻓ ِﻔﻲ ﻓﺴﺎ ِد اﻟﺒﻴ ِﻊ ﻗﻮﻻن‪ ،‬وإن ﱂ ﻳﻔﺴ ْﺪ ﻓﻠﻠﻤﺸﱰي اﳋﻴﺎر)‪.(6‬‬ ‫َﻗ ْﻮ ُﻟ ُﻪ ‪ :‬ﻓﻠﻠﻤﺸﱰي ا ِﳋ َﻴﺎر َو ْﻫ ٌﻢ‪ ،‬وﺻﻮا ُﺑ ُﻪ ﻓﻠﻠﺒﺎﺋ ِﻊ َأ ْو ﻓﻠﻠﻤﺮﲥ ِﻦ ا ِﳋ َﻴﺎر‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫و ُﻗ ْﻠ ُﺖ أﻧﺎ ‪ :‬ﻟﻌﻞ اﻷﺻ َﻞ ﻓﻠﻠﻤﺸﱰ ِط)‪ (7‬ﺑﺎﻟﻄﺎء)‪ ،(8‬ﻓﺤﻮﳍﺎ اﻟﻨﱡ ﱠﺴﺎ ُخ)‪ (9‬إِ َﱃ اﳌﺸﱰي‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺑِ َﺨ ﱢﻄ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ِﰲ اﻷﺷﻬﺮ اﳊﺮم ‪ :‬وأﻓﻀ ُﻠﻬﺎ اﳌﺤـﺮم‪ ،‬وﻳـﲇ‬ ‫اﳌﺤﺮم)‪ِ (10‬ﰲ اﻟﻔﻀﻴﻠﺔ ﺷﻌﺒﺎن‪َ ،‬و َﻗﺎ َل َﺻﺎ ِﺣ ُﺐ اﻟ َﺒ ْﺤ ِﺮ ‪ :‬أﻓﻀﻞ اﳌﺤﺮم)‪ (11‬رﺟﺐ‪ ،‬وﻟﻴﺲ ﻛ َﲈ َﻗﺎ َل)‪.(12‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻣﻌﺮض\"‪.‬‬ ‫)‪ (2‬اﻟﴩ ُح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(542/2) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﳌﺸﺎﺋﻊ\" ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( \"أﺑﻄﻨﺎ\" ﺗﺼﺤﻴﻒ‪ ،‬و ِﰲ )ب( \"أﺑﻄﻠﻨﺎ\"‪ ،‬أﻳ ًﻀﺎ ﺗﺼﺤﻴﻒ‪ ،‬وﻗﺪ أﺛﺒﺖ \"أﺑﻄﻠﻨﺎه\" ﻣﻦ اﻟﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.‬‬ ‫)‪ (5‬أي اﻟﺮﻫﻦ‪.‬‬ ‫)‪ (6‬اﻟﴩ ُح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(48/3) ،‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ \"ﻓﻠﻠﻤﺸﱰي\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﻟﻴﺎء ﺑﺤﺮف اﻟﻄﺎء‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﺑﺎﻃ ًﻨﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"اﻟﻨﺎﺳﺦ\"‪.‬‬ ‫)‪ (10‬ﻋﺒﺎرة \"وﻳﲇ اﳌﺤﺮم\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"اﳊﺮم\"‪.‬‬ ‫)‪َ (12‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(254/2) ،‬‬ ‫‪154‬‬

‫َﻣﺎ ذﻛﺮه َﻋﻦ َﺻﺎ ِﺣ ِﺐ اﻟ َﺒ ْﺤ ِﺮ)‪َ (1‬ﻟ ْﻴ َﺲ ﻛ َﲈ َﻗﺎ َل‪ ،‬ﺑﻞ ا ﱠﻟ ِﺬي ِﰲ اﻟ َﺒ ْﺤ ِﺮ َﻗﺎ َل َأ ْﺻـ َﺤﺎ ُﺑﻨﺎ ‪ :‬وﻣـﻦ َأ َرا َد أن ﻳﺼـﻮ َم‬ ‫ﺷﻬ ًﺮا ﻓﺄﻓﻀﻞ اﻟﺸﻬﻮر ﺑﻌﺪ اﳌﺤﺮم رﺟﺐ‪ ،‬ﻓﻠﻌﻞ اﻟ ﱠﺸ ْﻴﺦ ﺳﻘﻂ ﻣﻦ اﻟﻨﱡ ْﺴ َﺨﺔ اﻟﺘﻲ وﻗﻒ ﻋﻠﻴﻬﺎ ﺑﻌﺪ اﳌﺤﺮم‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺑِ َﺨ ﱢﻄ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻣﺴﺎﺋ ِﻞ اﻻﺳﺘﺌﺠﺎر ﻟﻠﺤﺞ)‪ ،(3)(2‬وأﻧﻪ ﻫﻞ ُﻳﺸﱰ ُط ﺗﻌﻴﲔ‬ ‫ﺗﻌﻴﲔ اﳌﻴﻘﺎت)‪(4‬؟‪ ،‬واﻟﻄﺮﻳﻖ اﻟﺜﺎﲏ ‪ :‬إن َﻛـﺎ َن ﻟﻠﺒﻠـ ِﺪ ﻃﺮﻳﻘـﺎن ﳐﺘﻠ َﻔـﺎ اﳌﻴﻘـﺎت)‪َ ،(5‬أ ْو ﻃﺮﻳـ ٌﻖ ﻳﻔﴤـ إِ َﱃ ﻣﻴﻘـﺎﺗﲔ‬ ‫ﻛﺎ ْﻟ َﻌ ِﻘﻴ ِﻖ)‪ (6‬و َذا ِت ِﻋ ْﺮ ٍق)‪ ،(7‬اﺷﱰط‪ ،‬وإﻻ ﻓﻼ‪ ،‬ﻗﻮﻟﻪ ‪ :‬واﻟﻌﻘﻴﻖ وذات ِﻋ ْﺮق)‪َ (8‬ﻟ ْﻴ َﺲ ﻣﺜـﺎﻻً َﺻـ ِﺤﻴ ًﺤﺎ؛ ﻷ ﱠن ا ْﻟ َﻌ ِﻘﻴـ َﻖ‬ ‫)‪ُ (1‬ﻫ َﻮ اﻟﺮوﻳﺎﲏ‪ ،‬و ِﻛ َﺘﺎﺑﻪ \"ﺑﺤﺮ ا َﳌ ْﺬ َﻫﺐ\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ذﻛﺮ ِﻛ َﺘﺎﺑﻪ ِﰲ ‪َ :‬ﻃ َﺒ َﻘﺎ ِت ا ْﻟ ُﻔ َﻘ َﻬﺎء اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ﱠﺼ َﻼ ِح‪ ،(428/1) ،‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ ﺧﻠﻜـﺎن‪،(198/3) ،‬‬ ‫واﻟ َﻮا ِﰲ ﺑِﺎﻟ َﻮﻓِ ﱠﻴﺎت‪ ،‬ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪.(167/19) ،‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \"اﳊﺞ\" ﻣﻦ )ب( وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ أن ﻳﺴﺘﺄﺟﺮ ﻣﻦ ﳛ ﱡﺞ َﻋﻨﻪ َأ ْو َﻋﻦ ﻣﻴﺘﻪ‪ ،‬وﻻﺑﺪ ﻣﻦ ﺑﻴﺎن َأ ﱠﻧ ُﻪ ﻳﻔﺮد‪َ ،‬أ ْو ﻳﻘﺮن‪َ ،‬أ ْو ﻳﺘﻤﺘﻊ؛ ﻻﺧﺘﻼف اﻟﻐﺮض ﲠﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(292/2) ،‬‬ ‫)‪ُ (4‬ﻫ َﻮ ِﰲ اﳊﺞ ‪َ :‬ﻣﺎ ﺣﺪه اﻟﺸﺎرع ﻟﻺﺣﺮام ﻣﻦ أ َﻣﺎﻛﻦ وﻣﻮاﺿﻊ ﻣﻌﻴﻨﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ‪ ،‬ﳌﻐﻠﻄﺎي‪.(955/3) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻟﻠﻤﻴﻘﺎت\"‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ ِﻣ ْﻦ َأ ْﺷ َﻬ ِﺮ َأ ْو ِد َﻳ ِﺔ ا َﳌ ِﺪﻳﻨَﺔ ا ُﳌﻨَ ﱠﻮ َر ِة‪َ ،‬ﻳ ْﺄﺗِﻴ َﻬﺎ ِﻣ ْﻦ اﻟ ﱠﺸ َﲈ ِل‪َ ،‬و َﻳ ْﺄ ُﺧ ُﺬ َأﻋﲆ َﻣ َﺴﺎ ِﻗ ِﻂ ِﻣ َﻴﺎ ِﻫ ِﻪ ِﻣ ْﻦ ِﺟ َﺒﺎ ِل ُﻗ ْﺪ ٍس َو ِﻣ ْﻦ َﺣ ﱠﺮ ِة ا ِْﳊ َﺠﺎ ِز َﻋ َﲆ ُﻗ َﺮا َﺑ ِﺔ‬ ‫ُﻗ َﺮا َﺑ ِﺔ )‪َ (140‬ﻛ ْﻴ ًﻼ َﺷ َﲈ َل ا َْﳌ ِﺪﻳﻨَﺔ‪ ،‬ﻓِﻴ َﺴ ﱠﻤﻰ َأ ْﻋ َﻼ ُه اﻟ ﱠﻨ ِﻘﻴ َﻊ‪َ ،‬و َﺑ ْ َﲔ َﺟ َﺒ ِﻞ ِﻋ ٍﲑ َو َ ْﲪ َﺮا ِء ا ْﻷَ َﺳ ِﺪ ُﻳ َﺴ ﱠﻤﻰ ا َْﳊ َﺴﺎ‪َ ،‬ﻓﺈِ َذا َ َﲡﺎ َو َز َذا ا ُْﳊ َﻠ ْﻴ َﻔ ِﺔ ُﺳ ﱢﻤ َﻲ‬ ‫ا ْﻟ َﻌ ِﻘﻴ َﻖ‪ ،‬ﻓِﻴ ْﺪ َﻓ ُﻊ ﺑِ َﺄ ْﺳ َﻔ ِﻞ ا َْﳌ ِﺪﻳ َﻨﺔ ُ ْﳎ َﺘ ِﻤ ًﻌﺎ َﻣ َﻊ َأ ْو ِد َﻳﺘِ َﻬﺎ ا ْﻷُ ْﺧ َﺮى ِﻣ ْﺜ ِﻞ َﺑ ِﻄ َﺤﺎ َن َو َﻗ َﻨﺎ َة َو َﻏ ْ ِﲑ ِ َﳘﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َﳌ َﻌﺎ ِﱂَ ا ُْﳉ ْﻐ َﺮاﻓِﻴﺔ ا ْﻟ َﻮا ِر َدة ِﰲ اﻟ ﱢﺴ َﲑ ِة اﻟﻨﱠ َﺒ ِﻮ ﱠﻳ ِﺔ‪ ،‬ﻟ َﻌﺎﺗِﻖ ﺑﻦ َﻏ ْﻴﺚ اﻟ َﺒ َﻼدي‪) ،‬ص‪.(213‬‬ ‫)‪ِ (7‬ﻋ ْﺮ ٌق ﻫﻮ اﳉﺒﻞ اﳌﴩف َﻋ َﲆ ذات ِﻋ ْﺮق‪ ،‬وﺳﻤﻴﺖ ذات ِﻋ ْﺮق ﻧﺴﺒﺔ إﻟﻴﻪ‪ ،‬وﻫﻲ ﻣﻴﻘﺎت أﻫﻞ اﻟﻌﺮاق وﻣﻦ ﻣﺮ ﲠﺎ ﻣﻦ اﳌﺴـﻠﻤﲔ‪،‬‬ ‫اﳌﺴﻠﻤﲔ‪ ،‬وﻛﺎﻧﺖ اﻟﴬاﺋﺐ ﺗﺼﺐ َﻋ َﲆ ذات ﻋﺮق‪ ،‬ﻓﻐﻠﺐ اﺳﻤﻬﺎ وﻧﴘ اﺳﻢ ذات ﻋﺮق‪ ،‬ﻓﻬﻲ ُﺗﻌﺮف اﻵن ﺑﺎﻟﴬﻳﺒﺔ اﻟﺘﻲ ﻫﻲ‬ ‫اﳌﻴﻘﺎت اﻟﻴﻮم‪.‬‬ ‫وﺗﻘ ُﻊ ِﰲ اﻟ ﱠﺸ َﲈ ِل اﻟﴩﻗﻲ ﻣﻦ َﻣ ﱠﻜ َﺔ َﻋ َﲆ ﺛﻼث ﻣﺮاﺣﻞ‪ ،‬ﺑِﻘﺮ ِب َأ ْو َﻃﺎس‪ ،‬وﻫﺬه اﳌﺮاﺣﻞ ﲣﺮج ﻣـﻦ َﻣ ﱠﻜـ َﺔ ﻓـﺄول ﻣﺮﺣﻠـﺔ ُﺳـ ْﻮﻟﺔ أو‬ ‫ﻣﻮﺿﻊ ﺑﺴﺘﺎن اﺑﻦ ﻣﻌﻤﺮ ﻣﻠﺘﻘﻰ اﻟﻨﺨﻠﺘﲔ‪ ،‬وﻗﺪ ﻳﺘﻔﺮق اﳊﺎج ﻫﻨﺎ ﻓﻴﻨﺰل ﺑﻌﻀﻬﻢ اﻟﺘﻨﻀﺐ ‪ -‬ﻋﲔ‪ -‬وﺑﻌﻀﻬﻢ ﺳـﻮﻟﺔ وﻗـﺪ ﳛـﻂ‬ ‫ﺑﻌﻀﻬﻢ اﳌﻀﻴﻖ‪ ،‬واﳌﻀﻴﻖ واﻟﺘﻨﻀﺐ ﻣﺘﺠﺎورﺗﺎن‪ ،‬واﳌﺮﺣﻠﺔ اﻟﺜﺎﻧﻴﺔ اﻟﺒﺎﺛﺔ أو َﻣ ﱠﻜﺔ اﻟ ﱠﺮ ﱠﻗﺔ‪ ،‬واﻟ َﺒﺎ َﺛﺔ ﻣﺎ ﻛﺎن ﻳﻌﺮف ﺑﺎﻟ ُﻐ َﻤﲑ‪ ،‬واﻟﺜﺎﻟﺜـﺔ‬ ‫اﻟ ﱠﴬﻳﺒﺔ \"ذات ﻋﺮق\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺮو َض اﳌﻌﻄﺎر ِﰲ ﺧﱪ اﻷﻗﻄﺎر‪ ،‬ﻟﻠﺤﻤﲑي‪ 256) ،‬ص(‪ ،‬و َﻣ َﻌﺎ ِﱂَ َﻣ ﱠﻜﺔ اﻟ َﺘﺎ ِرﳜ ﱠﻴ ِﺔ َوا ْ َﻷ َﺛ ِﺮ ﱠﻳ ِﺔ‪ ،‬ﻟ َﻌـﺎﺗِﻖ ﺑـﻦ َﻏ ْﻴـﺚ اﻟـ َﺒ َﻼدي‪،‬‬ ‫)ص‪.(184 ،183 ،160‬‬ ‫)‪ (8‬ﻋﺒﺎرة ‪\" :‬اﺷﱰط‪ ،‬وإﻻ ﻓﻼ‪ ،‬ﻗﻮﻟﻪ ‪ :‬واﻟﻌﻘﻴﻖ وذات ﻋﺮق\"‪ ،‬أﳊﻘﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ‪ِ ،‬ﰲ )أ( وﻫﻲ ﻣﺜﺒﺘﺔ ِﰲ )ب(‪.‬‬ ‫‪155‬‬

‫ﻟَ ْﻴ َﺲ ﺑﻤﻴﻘﺎت‪َ ،‬ﻳ ُﻜﻮن اﻹ ْﻧ َﺴﺎن ﻓِﻴﻪ ﻣﺴﻴ ًﺌﺎ ﺑﻤﺠﺎوزﺗﻪ َﻏ ْﲑ ﳏﺮم‪ ،‬ﻣﻊ ﻗﺼ ِﺪ اﻟ ﱡﻨ ُﺴﻚ‪ ،‬وإ ﱠﻧـ َﲈ ‪/23‬أ ُﻫـ َﻮ ﻣﻴﻘـﺎت أﻓﻀـﻞ‪،‬‬ ‫ﻓﺎﻷﻓﻀﻞ أ ْن ُ ْﳛ ِﺮ َم ا َﳌ ْ ِﴩﻗِ ﱡﻲ ِﻣ َﻦ ا ْﻟ َﻌ ِﻘﻴ ِﻖ‪ ،‬واﻟﻮاﺟﺐ اﻹﺣﺮام ﻣﻦ َذا ِت ِﻋ ْﺮ ٍق‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ أﻓﺎدﻧﺎه ﻣﻦ أ ﱠن اﻟ ﱠﺮاﻓِ ِﻌ ﱠﻲ َﺟ َﺰ َم ﺑﺄن ﻻ ﻳﺼ ﱡﺢ وﻗﻮ ُف اﳌﻐﻤﻰ ﻋﻠﻴﻪ)‪َ ،(1‬ﻓ َﻮ ِﻫ َﻢ اﻟ ﱠﻨـ َﻮ ِو ﱡي‪ ،‬ﻓﻨﻘـ َﻞ َﻋﻨـﻪ‬ ‫أن َﻳ ِﺼﺢ‪ُ ،‬ﺛ ﱠﻢ ا ْﻋ َ َﱰ َض َﻓ َﻘﺎ َل ‪ :‬اﻷَ َﺻ ﱡﺢ ِﻋﻨْﺪ اﳉﻤﻬﻮ ِر َأ ﱠﻧ ُﻪ ﻻ ﻳﺼ ﱡﺢ وﻗﻮ ُف ﻣﻐﻤﻰ ﻋﻠﻴﻪ)‪.(2‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻣﺴﺎﺋﻞ َﺗ َﺪا ُر ِك اﻟ ﱠﺮﻣﻲ)‪ِ ،(3‬ﰲ َﻗ ْﻮ ِﻟ ِﻪ ‪ :‬وإذا ﻗﻠﻨﺎ ‪ :‬إ ﱠﻧ ُﻪ َﻗ َﻀـﺎء ﻓﺘﻮزﻳـﻊ‬ ‫اﻷﻗﺪار اﳌﻌﻴﻨﺔ َﻋ َﲆ اﻷﻳﺎم ﻣﺴﺘﺤﻖ)‪ ،(4‬وﻻ َﺳﺒِﻴ َﻞ إِ َﱃ ﺗﻘﺪﻳ ِﻢ رﻣﻲ ﻳﻮم إِ َﱃ ﻳﻮم‪ ،‬وﻻ إِ َﱃ ﺗﻘﺪﻳﻤﻪ َﻋ َﲆ اﻟﺰوال)‪.(5‬‬ ‫َﻫ َﺬا اﳌﻮﺿ ُﻊ ﻓِﻴﻪ)‪َ (6‬و ْﻫ ٌﻢ إن ﱂ ﳛﻤﻞ َﻋ َﲆ ﺗﺄوﻳﻞ‪ ،‬وﺑﻴﺎن َذ ِﻟ َﻚ‪ ،‬وﱂ ﻳﺬﻛ ْﺮ َﺷﻴْ ًﺌﺎ َﺑ ْﻌ َﺪ َذﻟِ َﻚ‪.‬‬ ‫و ُﻗ ْﻠ ُﺖ َأ َﻧﺎ)‪ : (7‬إ ﱠﻧ ُﻪ إن أرﻳ َﺪ أ ﱠن رﻣﻲ ا َْﳌ ْ ُﱰو ِك‪ ،‬إذا ُﻗ ْﻠﻨَﺎ َﻗ َﻀﺎء ﻻ ﳚﻮز ﺗﻘﺪﻳﻤﻪ َﻋ َﲆ اﻟﺰوال‪ ،‬و َﻛﺎ َن و َﳘﺎ؛ ﻷَ ﱠﻧـﺎ إذا‬ ‫إذا ُﻗ ْﻠﻨَﺎ َﻋ َﲆ َأ ﱠﻧ ُﻪ ﳚﻮز ﺗﻘﺪﻳﻢ رﻣﻲ ﻳﻮم اﻟﺘﱠ َﺪا ُر ِك َﻋ َﲆ اﻟﺰوال‪ ،‬ﻓﺈذا ُﻗ ْﻠﻨَﺎ َﻗ َﻀﺎء ﻣﻦ ﺑـﺎب أوﱃ‪ ،‬وإن أرﻳـﺪ أن رﻣـﻲ اﻟﻴـﻮم‬ ‫ﻧﻔﺴﻪ ﻻ ﻳﺘﻘﺪم َﻋ َﲆ اﻟ ﱠﺰ َوال ﻓ َﻬ َﺬا َﺻ ِﺤﻴﺢ‪َ ،‬ﻟﻜِﻦ ﻻ ﺧﺼ َﻮ ِﺻﻴﱠﺔ ﻟـ َﺬﻟِ َﻚ َﲠـ َﺬا اﻟﻘـﻮل ﺑـﻞ َﻋـ َﲆ أن اﻟﺘـﺪارك إذا اﳊﻜـﻢ‬ ‫ﻛ َﺬﻟِ َﻚ‪ ،‬ﻻ ﻳﺘﻘﺪم رﻣﻲ َذ ِﻟ َﻚ اﻟﻴﻮم َﻋ َﲆ اﻟ ﱠﺰ َوال‪ ،‬واﻟﻈﺎﻫﺮ َأ ﱠﻧ ُﻪ َأ َرا َد اﻟﺜﺎﲏ ﻻﻗﱰاﻧﻪ ﺑﻘﻮﻟـﻪ ‪ :‬وﻻ َﺳـﺒِﻴ َﻞ إِ َﱃ ﺗﻘـﺪﻳ ِﻢ رﻣـﻲ‬ ‫ﻳﻮم إِ َﱃ ﻳﻮم‪ ،‬ﻳ َﻌﻨﻲ ﺑ ِﺨ َﻼف َﻣﺎ إذا ﻓ ّﺮﻋﻨﺎ َﻋ َﲆ اﻷداء‪ ،‬ﻓﺈن اﻹ َﻣﺎم)‪َ (8‬ﻗﺎ َل ‪ :‬ﻻ ﻳﻤﻨﻊ ﺗﻘﺪﻳﻢ رﻣﻲ ﻳـﻮم إِ َﱃ ﻳـﻮم)‪ ،(9‬وﺑﺤـﺚ‬ ‫اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﻣﻌﻪ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬ﻻ ﳚﻮز اﻟﺘﻘﺪﻳﻢ)‪َ ،(10‬و َﻗﺎ َل ِﰲ اﻟ ﱠﺮ ْو َﺿﺔ ﻣﻦ زﻳﺎداﺗﻪ ‪ :‬اﻟﺼﻮاب اﳉﺰم ﺑﻤﻨﻊ)‪ (11‬اﻟﺘﻘﺪﻳﻢ)‪.(12‬‬ ‫)‪ (1‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪.(420/3) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(375/2) ،‬‬ ‫)‪ (3‬أي َأ ﱠﻧ ُﻪ إذا ﺗﺮ َك رﻣﻲ ﻳﻮم اﻟ َﻘ ﱢﺮ – و ُﻫﻮ اﻟﻴﻮ ُم اﻷَ ﱠو ُل‪ ،‬و ُﺳ ﱢﻤ َﻲ ﺑِ َﺬﻟِ َﻚ ﻷﳖُﻢ َﻗﺎ ﱡرون ﺑ ِﻤﻨَﻰ‪ -‬ﻋﻤ ًﺪا َأ ْو ﺳﻬ ًﻮا‪ ،‬ﻫﻞ ﻳﺘﺪارﻛﻪ ِﰲ اﻟﻴﻮم اﻟﺜﺎﲏ‬ ‫اﻟﺜﺎﲏ َأ ْو اﻟﺜﺎﻟﺚ ؟ َأ ْو ﺗﺮك رﻣﻲ اﻟﺜﺎﲏ‪َ ،‬أ ْو رﻣﻲ اﻟﻴﻮﻣﲔ اﻷوﻟﲔ‪ ،‬ﻫﻞ ﻳﺘﺪارك ِﰲ اﻟﺜﺎﻟﺚ ؟‬ ‫َﻗﺎ َل اﻟﻨﱠ َﻮ ِو ّي ‪ :‬ﻓِﻴﻪ َﻗ ْﻮ َﻻن‪ ،‬أﻇﻬﺮ َﳘﺎ ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ﺗﻔﺼﻴﻞ ﻫﺬه اﳌَ ْﺴ َﺄ َﻟﺔ ِﰲ ‪َ :‬ر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(387/2) ،‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﻓﻤﺴﺘﺤﻖ\"‪.‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(388/2) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( ﻛﺘﺐ \"ﺧﻼف\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪.‬‬ ‫)‪ (7‬أي َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ اﺑﻦ اﻟﴪاج اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫)‪ (8‬أي اﻹ َﻣﺎم اﻟ َﻐ َﺰا ِ ّﱄ‪.‬‬ ‫)‪ (9‬ﻋﺒﺎرة \"ﻳ َﻌﻨﻲ ﺑ ِﺨ َﻼف َﻣﺎ إذا ﻓﺮ َﻋﻨﺎ َﻋ َﲆ اﻷداء‪ ،‬ﻓﺈن اﻹ َﻣﺎم َﻗﺎ َل ‪ :‬ﻻ ﻳﻤﻨﻊ ﺗﻘﺪﻳﻢ رﻣﻲ ﻳﻮم إِ َﱃ ﻳﻮم\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬اﻟﴩح اﻟﻜﺒﲑ‪.(221/3) ،‬‬ ‫)‪ِ (11‬ﰲ )ب( \"ﳌﻨﻊ\"‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ﺑﻤﻨﻊ\"‪.‬‬ ‫)‪ (12‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(388/2) ،‬‬ ‫‪156‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ ﺑِ َﺨﻄﱢ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ ِﰲ ﻣﺴﺎﺋﻞ اﻻﺷﱰا ِك واﻻزدﺣﺎ ِم َﻋ َﲆ اﻟﺼﻴ ِﺪ َأ ﱠﻧـ ُﻪ إذا ﻛﺎﻧـﺖ)‪(1‬‬ ‫ا ُْﳉﻨَﺎ ُة َﺛ َﻼ َﺛ ًﺔ‪َ ،‬و َأ ْر ُش ﻛﻞ ِﺟ َﻨﺎ َﻳـ ٍﺔ ِدﻳ َﻨـﺎ ٌر‪ ،‬واﻟﻘﻴﻤـﺔ ﻋﴩـة‪ ،‬أ ﱠن ﻋـﲆ)‪ (2‬اﻟﻮﺟـ ِﻪ)‪ (3‬اﻟﺜﺎﻟـ ِﺚ اﳌﻨﺴـﻮ ِب ﻟﻠ َﻘ ﱠﻔـﺎ ِل ِﰲ ﻣﺴـﺄﻟ ِﺔ‬ ‫اﳉﺎرﺣﲔ)‪،(5)(4‬ﻳﻠﺰ ُماﻟﺜﺎﻟ ُﺚﺛﻼﺛﺔ‪ِ ،‬ﻣ ْﻨ َﻬﺎدﻳﻨﺎرانوﺛﻠﺚ‪،‬ﻫﻲﺛﻠﺚ)‪ (6‬اﻟﻘﻴﻤﺔﻳﻮمﺟﻨﺎﻳﺘﻪ‪ ،‬وﺛﻠﺜﺎن َﳘﺎ ﺛﻠﺚ ا ْﻷَ ْر ِش)‪.(8)(7‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا ﻻ ﻳﺴﺘﻘﻴ ُﻢ؛ ﻷ ﱠن اﻟﻘﻴﻤ َﺔ ﻳﻮ َم اﳉﻨﺎﻳﺔ اﻟ ﱠﺼﺎدرة ﻣﻦ اﻟﺜﺎﻟﺚ ﺛ َﲈﻧﻴﺔ ﻻ ﺳﺒﻌﺔ‪ ،‬واﻟﺴﺒﻌﺔ إﻧـ َﲈ ﻫـﻲ‬ ‫اﻟﻘﻴﻤﺔ ﺑﻌﺪ إﺳﻘﺎ ِط اﻷَ ْر ِش‪ ،‬وﻟﻴﺲ َذ ِﻟ َﻚ ﺑﻤﻌﺘﱪ‪ ،‬إﻧ َﲈ اﳌﻌﺘﱪ ﺛﻠﺚ اﻟﻘﻴﻤﺔ ِﻋﻨْﺪ اﳉﻨﺎﻳﺔ)‪ ،(9‬و َذﻟِ َﻚ دﻳﻨـﺎران وﺛﻠﺜـﺎن‪ ،‬وإذا‬ ‫َﻛﺎ َن ﻟ َﺬ ِﻟ َﻚ ﻓﺎﻟﻮاﺟﺐ َﻋ َﲆ اﻟﺜﺎﻟﺚ دﻳﻨﺎران وﺛﻠﺜﺎن)‪ ،(10‬و َذﻟِ َﻚ ﺛﻠﺚ اﻟﻘﻴﻤﺔ ِﻋ ْﻨـﺪ ﺟﻨﺎﻳﺘـﻪ‪ ،‬وﺛﻠﺜـﺎ)‪ (11‬دﻳﻨـﺎر ﻣـﻦ اﻷَ ْر ِش‪،‬‬ ‫واﳉﻤﻠﺔ ﺛﻼﺛﺔ وﺛﻠﺚ‪ ،‬ﻻ ﺛﻠﺚ)‪ ،(12‬واﳉﻤﻠﺔ َﻋ َﲆ اﻟﻜﻞ أﺣﺪ ﻋﴩ ﻻ ﻋﴩة وﺛﻠﺜﺎن‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ ﺑِ َﺨﻄﱢ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ‪ِ ،‬ﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬إ ﱠن اﻟ ُﻐ َﺪا َف اﻟﺼﻐ َﲑ)‪ (13‬ﺣﺮا ٌم َﻋـ َﲆ اﻷﺻـﺢ)‪ ،(14‬أن‬ ‫َﻫ َﺬا َﻟ ْﻴ َﺲ ِﰲ َ ْﴍح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪ ،(15‬ﺑﻞ ﻓِﻴﻪ َﻣﺎ ﻳﻘﺘﴤ ﺗ َﺼ ِﺤﻴﺢ َأ ﱠﻧ ُﻪ ﺣﻼل)‪ ،(16‬وﻗﺪ َﺻ ﱠﺤ َﺢ اﻟﺒَ َﻐـ ِﻮ ﱡي َأ ﱠﻧـ ُﻪ ﺣـﻼ ٌل)‪َ ،(17‬و َ ﱠﴏ َح‬ ‫ﺑﺤ ﱢﻠﻪ اﻟ ﱠﺸ ْﻴ ُﺦ ‪23‬ب أﺑﻮ ﺣﺎﻣﺪ‪ ،‬واﻟ َﻘﺎ ِﴈ أﺑﻮ اﻟﻄﻴﺐ‪َ ،‬و َﻗﺎ َل اﳌُ َﺤﺎ ِﻣِ ّﲇ)‪ِ (18‬ﰲ اﳌَ ْﺠ ُﻤﻮع ‪ :‬إ ﱠﻧ ُﻪ ا َﳌ ْﺬ َﻫﺐ‪.‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ \"ﻛﺎن\" ﺛﻢ ُﻋ ﱢﺪﻟﺖ إﱃ \"ﻛﺎﻧﺖ\"‪ ،‬وﻫﻲ ﰲ اﳌﻄﺒﻮع ﻣﻦ اﻟﺮوﺿﺔ \"ﻛﺎﻧﺖ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻋﲆ أن اﻟﻮاﺟﺐ ﻣﻦ\"‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"اﻟﻮﺟﻪ\" أﳊﻘﺖ َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ ِﰲ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪ .‬ﻣﻢ‬ ‫)‪ (4‬اﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ اﳌﻨﺴﻮب إِ َﱃ ا ْﻟ َﻘ ﱠﻔﺎل ِﰲ ﻣﺴﺄﻟﺔ اﳉﺎرﺣﲔ ‪ :‬ﻳﻠﺰم اﻷَ ﱠول ﲬﺴﺔ وﻧﺼﻒ‪ ،‬واﻟﺜﺎﲏ ﲬﺴﺔ‪ ،‬ﻷ ﱠن ﺟﻨﺎﻳ َﺔ ﻛـ ﱡﻞ َوا ِﺣـ ٍﺪ ﻧﻘﺼـﺖ‬ ‫دﻳﻨﺎ ًرا‪ُ ،‬ﺛ ﱠﻢ ﴎﺗﺎ‪ ،‬وا ْﻷَ ْر ِش ﻳﺴﻘﻂ إذا ﺻﺎرت اﳉﻨﺎﻳﺔ ﻧﻔ ًﺴﺎ‪ ،‬ﻓﻴﺴﻘﻂ َﻋﻦ ﻛ ﱢﻞ َوا ِﺣ ٍﺪ ﻧﺼﻒ ا ْ َﻷ ْر ِش؛ ﻷ ﱠن اﳌﻮﺟﻮد ِﻣﻨْ ُﻪ ﻧﺼﻒ اﻟﻘﺘﻞ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(529/2) ،‬‬ ‫)‪ (5‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(529/2) ،‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \"ﺛﻠﺚ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ُ (7‬ﻫ َﻮ ِد َﻳ ُﺔ اﳉﺮاﺣﺎت واﳉﻨﺎﻳﺎت‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(284/6) ،‬و ُﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎ ِﻳﻴ ِﺲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻓـﺎ ِرس‪ ،(79/1) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪،‬‬ ‫)‪.(60/1‬‬ ‫)‪َ (8‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(530/2) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﺟﻨﺎﻳﺘﻪ\"‪.‬‬ ‫)‪ (10‬ﻛﻠﻤﺔ \"ﺛﻠﺜﺎن\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"ﺛﻠﺚ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"ﺛﻼﺛﺔ\"‪.‬‬ ‫))‪34‬ا ْﻧ‪ُ((11‬ﻈ َُْﺮرﻫ َْ‪:‬وﻮاَﻏﺿَ ُﳊﺔﺮﺎااِوﻟٌبﱠﻄيﺎاﻟِﻟﺒﺻ َﻜﻐﺒﲔِ ٌ‪،‬ﲑﲑأ)‪ ،‬ﻟ‪2‬ﺳﻠ َﻮ‪/‬ﲈٌدو‪0،‬رَأ‪ِْ4‬دو‪ّ5‬ير( َ‪،‬ﻣ‪.‬ﺎ)د‪ 5‬ﱡي‪1‬اﻟ‪/‬ﻠ‪6‬ﻮ ِ‪4‬ن‪(1،‬و َأ‪ ،‬ﱠﻳ َوﺪ َرا َْﳌوﺎ ََوﺿ َرﺔداﻟي ﱠﻄاﺎﻟ ِﻟﺜﺒﺎﲏﲔ‪ .،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪.(540/2) ،‬‬ ‫)‪ (15‬وﻛﺬا ﻧﻘﻞ اﻟﻨﱠ َﻮ ِو ّي ﻋﻦ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ اﳌَ ْﺠ ُﻤﻮع‪َ ،‬أ ﱠﻧ ُﻪ ﺣﺮام َﻋ َﲆ أﺻﺢ اﻟﻮﺟﻬﲔ‪.‬‬ ‫))‪76‬ا‪َ11‬ﳌ((ْﺠاﱂﻟُﻤﱠﺘأ ْﻮﻬﻗ ُِعﺬﻳﻒَ ُ ْﺐﻋﴍﻠِﻴحﰲﻪا ِﻓﳌُ َﻘﰲﻬﻪﱠ َﺬا ْﴍﻹب َﻣ‪،‬حﺎﻟامﻟﻠ ﱠاﱠﻨﺮﻟَاﻮ ﱠﻓِِﺸو ِﻌﺎﻓِّّيﻲ ِﻌ‪)ّ .،‬ﻲ‪.(6.(42/38/)9،‬‬ ‫)‪ُ (18‬ﻫ َﻮ َأ ُﺑﻮا َﳊ َﺴﻦ‪َ ،‬أ ْ َﲪﺪﺑﻦ ُ َﳏ ﱠﻤﺪﺑﻦ َأ ْ َﲪﺪﺑﻦاﻟ َﻘﺎ ِﺳﻢ‪،‬ﺻﻨﻒ ِﰲ َﻣ ْﺬ َﻫﺐاﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ِﻛ َﺘﺎﺑـﻪاﳌَ ْﺠ ُﻤـﻮع َﻫـ َﺬا‪،‬و ُﻫـﻮ ِﻛ َﺘـﺎ ٌبﻛﺒـ ٌﲑ‪ُ .‬ﺗـ ُﻮ ﱢ َﰲ َﺳـﻨَﺔ‬ ‫‪415‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐـ َﺪادي‪ ،(372 /4) ،‬و َﻃ َﺒ َﻘـﺎ ِت ا ْﻟ ُﻔ َﻘ َﻬـﺎء‪ ،‬ﻟﻠﺸـﲑازي‪) ،‬ص ‪ ،(129‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫ﺧﻠﻜﺎن‪.(74 /1) ،‬‬ ‫‪157‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻣﺴﺎﺋﻞ اﻟ ﱡﺴ ُﻤﻮك)‪ ،(2)(1‬ﺗﻔﺮﻳ ًﻌﺎ َﻋـ َﲆ اﻟﻮﺟـﻪ اﻟﺜﺎﻟـﺚ)‪ ،(3‬أن َﻣـﺎ‬ ‫ُأﻛِ َﻞ ﻧﻈﲑه ِﰲ اﻟﱪ)‪ (4‬ﺣﻼل‪ ،‬و َﻣﺎ ﻻ ﻓﺤﺮام)‪.(5‬‬ ‫ُﻗ ْﻠ ُﺖ ‪َ :‬ﻋ َﲆ َﻫ َﺬا ﻻ ﳛ ﱡﻞ َﻣﺎ أﺷﺒﻪ ا ِﳊ َﲈر‪ ،‬وإن َﻛﺎ َن ِﰲ اﻟ ﱢﱪ َﲪـﺎ ُر اﻟـﻮﺣ ِﺶ اﳌَـﺄﻛﻮل‪ َ ،‬ﱠﴏ َح ﺑـﻪ َﺻـﺎ ِﺣ ُﺐ‬ ‫اﻟ ﱠﺸﺎﻣ ِﻞ)‪ (6‬واﻟ ﱠﺘ ْﻬ ِﺬﻳ ِﺐ)‪.(9)(8)(7‬‬ ‫ﱂ ﻳﴫ ْح ﺑ َﺬﻟِ َﻚ ِﰲ اﻟ ﱠﺸﺎﻣ ِﻞ‪ ،‬وإن َﻣﺎ ِﰲ اﻟﺘﻬﺬﻳﺐ ﺟﺮى ﻋﻠﻴﻪ ِﰲ ا ُﳌ َﺤ ﱠﺮر)‪ ،(10‬وﻟﻴﺲ ﺑﻤﻌﺘﻤﺪ‪ ،‬ﺑﻞ اﳌﻌﺘﻤـﺪ‬ ‫ﺣﻠﻪ إﳊﺎ ًﻗﺎ ﻛﻮﺣﴚ ﺑﻮﺣﴚ‪.‬‬ ‫وﻣﻨﻬﺎ)‪َ (11‬ﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ ﻳﻌﻴ ُﺶ ِﰲ ا َﳌﺎ ِء واﻟ ﱢﱪ‪ ،‬واﺳﺘﺜﻨﻰ اﻟ َﻘﺎ ِﴈ أﺑﻮ اﻟ ﱠﻄ ﱢﻴ ِﺐاﻟ ﱢﻨ ْﺴـﻨَﺎ َس‬ ‫َﻋ َﲆ َذﻟِ َﻚ اﻟﻮﺟ ِﻪ أﻳ ًﻀﺎ‪ ،‬ﻳ َﻌﻨﻲ)‪ِ (12‬ﺣ ّﻞ اﳉﻤﻴﻊ)‪ ،(13‬واﻣﺘﻨـ َﻊ اﻟ ﱡﺮوﻳـﺎ ّﲏ)‪ (14‬وﻏـ ُﲑه ﻣـﻦ ﻣﺴـﺎﻋﺪﺗِﻪ‪ ،‬زاد ِﰲ اﻟ ﱠﺮ ْو َﺿـ ِﺔ ‪:‬‬ ‫ﺳﺎﻋﺪه)‪ (15‬اﻟ ﱠﺸ ْﻴ ُﺦ أﺑﻮ ﺣﺎﻣﺪ)‪.(16‬‬ ‫)‪ِ (1‬ﰲ )أ( \"اﻟﺴﻤﻮس\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (2‬ﻫ َﻮ ﲨﻊ اﻟﺴﻤﻚ‪ ،‬أي ﲨﻊ اﳉﻤﻊ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ِ :‬ﻟ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣﻨْ ُﻈﻮر‪ ،(2099/3) ،‬وﳐﺘـﺎ َر اﻟﺼـﺤﺎح‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ ﺑﻜـﺮ اﻟـ ﱠﺮا ِز ّي‪) ،‬ص‪ ،(314‬واﻟﻘـﺎﻣﻮ َس اﳌﺤـﻴﻂ‪،‬‬ ‫ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص‪.(1218‬‬ ‫)‪ِ (3‬ﰲ اﳊﻴﻮا ِن اﻟﺬي ﻻ ﳞﻠﻜﻪ اﳌَﺎء‪َ ،‬ﻣﺎ َﻛﺎ َن ِﻣﻨْ ُﻪ َﻟ ْﻴ َﺲ َﻋ َﲆ ُﺻﻮ َرة اﻟﺴﻤﻮك اﳌَ ْﺸ ُﻬﻮرة‪.‬‬ ‫َر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(542/2) ،‬‬ ‫)‪ (4‬ﻛﺎﻟﺒﻘﺮ واﻟﺸﺎء‪.‬‬ ‫اﻧﻈﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪(542/2) ،‬‬ ‫)‪ (5‬ﻛﺨﻨﺰﻳﺮ اﳌَﺎء ِﰲ ﻛﻠﺒﻪ‪.‬‬ ‫اﻧﻈﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪(542/2) ،‬‬ ‫)‪ُ (6‬ﻫ َﻮ ﻣﻔﺘﻲ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪َ ،‬أ ُﺑﻮ ﻃﺎﻫﺮ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟ َﻮا ِﺣﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ اﻟ َﺒ ْﻐ َﺪادي‪ ،‬اﳌﻌﺮوف ﺑﺎﺑﻦ اﻟ ﱠﺼ ﱠﺒﺎغ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ ‪448‬ﻫـ‪ ،‬وﻛِ َﺘﺎﺑﻪ \"اﻟ ﱠﺸﺎﻣﻞ\"‬ ‫\"اﻟ ﱠﺸﺎﻣﻞ\" ِﰲ ﻓﻘﻪ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ْ َ :‬ﲥ ِﺬﻳ ِﺐ اﻷَ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪ ،(299/2) ،‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ ﺧﻠﻜـﺎن‪ ،(217 /3) ،‬و ِﺳـ َ ِﲑ َأ ْﻋـ َﻼ ِم‬ ‫اﻟ ﱡﻨ َﺒ َﻼ ِء ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(22 /18) ،‬‬ ‫)‪ُ (7‬ﻫ َﻮ اﻹ َﻣﺎم اﻟ َﺒ َﻐ ِﻮ ّي‪َ ،‬ﺻﺎ ِﺣ ُﺐ َ ْﴍ ِح اﻟ ﱡﺴﻨﱠﺔ‪ ،‬اﳌَ ْﺸ ُﻬﻮر‪.‬‬ ‫)‪َ (8‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(542/2) ،‬‬ ‫)‪ (9‬وﻛﻼم اﻟ َﺒ َﻐ ِﻮ ّي ِﰲ ﻛِ َﺘﺎﺑﻪ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.(65/8) ،‬‬ ‫)‪ (10‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﳌ َﺤ ﱠﺮ َر‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪) ،‬ص‪.(468‬‬ ‫)‪ِ (11‬ﰲ )ب( \" َو ِﻣ ْﻦ َذﻟِ َﻚ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"ﻧﻌﻢ\"‪.‬‬ ‫)‪ِ (13‬ﰲ )أ( \"اﳉﻤﻊ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (14‬اﻷﻃﻌﻤﺔ‬ ‫)‪ِ (15‬ﰲ )ب( \" ِﰲ ﻣﺴﺎﻋﺪة\"‪.‬‬ ‫)‪َ (16‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(542/2) ،‬‬ ‫‪158‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬ﱂ ﻳﺴﺎﻋﺪه)‪ (1‬اﻟ ﱠﺸ ْﻴ ُﺦ أﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺑﻞ َﻗﺎ َل‪:‬إ ﱠن َﻣ ْﺬ َﻫ َﺐ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ِﺣ ﱡﻠﻪ)‪.(2‬‬ ‫اﻟﺒﻴﻮع إِ َﱃ اﻟﻨﱢ َﻜﺎح ‪:‬‬ ‫ﻣﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺑِ َﺨ ﱢﻄ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ِ ،‬ﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬ﻓﺈن َﻛﺎ َن ِﰲ اﻟﺒﻠ ِﺪ َﻧ ْﻘـ ٌﺪ َوا ِﺣـ ٌﺪ‪َ ،‬أ ْو ﻧﻘـﻮ ٌد َﻟﻜِـﻦ‬ ‫اﻟﻐﺎﻟ َﺐ اﻟﺘﻌﺎﻣ ُﻞ ﺑ َﻮا ِﺣ ٍﺪ ﻣﻨﻬﺎ‪ ،‬اﻧﴫ َف اﻟﻌﻘ ُﺪ إِ َﱃ اﳌﻌﻬﻮ ِد‪ ،‬وإن ﻛﺎن)‪ُ (3‬ﻓ ُﻠﻮ ًﺳﺎ)‪.(4‬‬ ‫إن َﻣﺎ ذﻛﺮه ِﰲ اﻟ ُﻔ ُﻠﻮ ِس ُﻳ ْﺴ َﺘ ْﺸ َﻜ ُﻞ ﺗﺼﻮﻳﺮه أو ًﻻ‪ ،‬و ُﻳﻤﻨ ُﻊ اﳊﻜﻢ ﻓِﻴﻪ آﺧ ًﺮا‪ ،‬ﻓﺈﻧﻪ إ ْن ُﺻ ﱢﻮ َر َذ ِﻟ َﻚ ﺑﺄن ﺑﺎﻋﻪ ﺷﻴﺌًﺎ‬ ‫ﺑ َﲈﺋﺔ درﻫﻢ ﻓﻘﺪ ُذ ِﻛ َﺮ ِت اﻟ ﱠﺪراﻫ ُﻢ ﻓﻜﻴﻒ ﻳﻨﴫ ُف إِ َﱃ اﻟ ُﻔ ُﻠﻮس‪َ ،‬وإِ ْن َﻗﺎ َل ‪ :‬ﻣﻦ اﻟﻔﻠﻮ ِس‪ ،‬ﻓ َﻬ َﺬا ﺗﻘﻴﻴـ ٌﺪ ﻻ إﻃـﻼق‪ ،‬وإن‬ ‫َﻛﺎ َن ﻋﺎد ُة اﻟﺒﻠﺪان أن ُﻳﻄﻠﻘﻮا اﻟﺪراﻫ َﻢ َﻋ َﲆ ﻋﺪ ٍد ﻣﻌ ٍﲔ ﻣﻦ اﻟﻔﻠﻮس‪ ،‬ﻓ َﻬ َﺬا ﻳﻨﺒﻨﻲ َﻋـ َﲆ أ ﱠن اﻟﻌـﺮ َف اﳋـﺎ ﱠص ﻫـﻞ ﻳﺮﻓـﻊ‬ ‫اﳊﻜﻢ)‪ (5‬اﻟﻌﺎم ﻓِﻴﻪ؟ وﻓِﻴﻪ ﻛﻼ ٌم ِﰲ اﻟﺼﺪاق‪ ،‬وﳜﺮج ِﻣ ْﻨ ُﻪ اﻟﱰﺟﻴﺢ‪ ،‬ﺑ ِﺨ َﻼف َﻣﺎ َﺟ َﺰ َم ﺑﻪ اﻟﺸﺎرح‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮﻟِﻪ ‪ :‬وﻟﻮ رأى اﳌﺴ َﻚ ﺧﺎر َج اﻟ َﻔﺄرةِ ُﺛ ﱠﻢ اﺷﱰاه ﺑﻌﺪ اﻟـ ﱠﺮ ﱢد‬ ‫إﻟﻴﻬﺎ‪ ،‬ﻓﺈن َﻛﺎ َن رأ ُﺳﻬﺎ ﻣﻔﺘﻮ ًﺣﺎ ﺟﺎز‪ ،‬وإﻻ ﻓﻌﲆ ﻗﻮﱄ ﺑﻴﻊ اﻟﻐﺎﺋﺐ)‪.(6‬‬ ‫َﻛﺄ ﱠنﻫﺬهاﻟﻨﱡ ْﺴ َﺨ ُﺔﻏﻠ ًﻄﺎ)‪َ ،(7‬واﻟ ﱠﺼ َﻮاب َﻣﺎ ِﰲ َ ْﴍح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ُ ،‬ﺛ ﱠﻢ اﺷﱰاه ﺑﻌﺪ اﻟ ﱠﺮ ﱢد إﻟﻴﻬﺎ ﺻﺢ‪ ،‬وإن رأى اﻟﻔـﺄر َة‬ ‫دون اﳌﺴ ِﻚ ُﺛ ﱠﻢ ُأراه ﺑﻌﺪ اﻟ ﱠﺮ ﱢد إﻟﻴﻬﺎ ﻓﺈن َﻛﺎ َن رأ ُﺳﻬﺎ ﻣﻔﺘﻮ ًﺣﺎ ورأى أﻋﻼه ﳚﻮز‪ ،‬وإﻻ ﻓﻌﲆ ﻗﻮﱄ)‪ (8‬ﺑﻴﻊاﻟﻐﺎﺋﺐ)‪.(9‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺑِ َﺨ ﱢﻄ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ِ :‬ﻣ ْﻦ ِز َﻳﺎ َداﺗِ ِﻪ ِﰲ ﴍ ِط ا ْﻷَ َﺟ ِﻞ)‪ُ ،(10‬ﻗ ْﻠـ ُﺖ ‪ :‬ﻻ‬ ‫ﻳﺸﱰ ُط اﺣﺘ َﲈل ﺑﻘﺎﺋﻪ إﻟﻴﻪ‪ ،‬ﺑﻞ ﻳﻨﺘﻘﻞ إِ َﱃ َوا ِرﺛﻪ)‪.(11‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻳﺴﺎﻋﺪ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﺧﻼﻓﻪ\"‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻛﺎن\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (4‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(47/4) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻳﺮﺟﻊ ﻟﻠﺤﻜﻢ\"‪.‬‬ ‫)‪َ (6‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(363/1) ،‬‬ ‫)‪\" (7‬ﻏﻠ ًﻄﺎ\" ﻣﻦ )ب( و ِﰲ )أ( \"ﻏﻠﻂ\" ﺑﺪون ﺗﻨﻮﻳﻦ‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻗﻮل\"‪.‬‬ ‫)‪ (9‬اﻟﴩ ُح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(60/4) ،‬‬ ‫)‪ُ (10‬ﻫ َﻮ ﴍ ُط اﻷﺟﻞ اﳌ ُﻌ ُﻠﻮم ِﰲ اﻟﺜﻤﻦ‪ ،‬ﻓﺈن َﻛﺎ َن اﻟﺜﻤﻦ ﳎﻬﻮ ًﻻ‪ ،‬ﺑﻄﻞ‪.‬‬ ‫َر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(67/3) ،‬‬ ‫)‪ (11‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(67/3) ،‬‬ ‫‪159‬‬

‫إ ﱠن اﻟ ﱠﻀ ِﻤ َﲑ ِﰲ ﺑﻘﺎﺋِ ِﻪ ِﰲ ﻛﻼ ِم اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ا ﱠﻟ ِﺬي ﻧﻘ َﻠ ُﻪ َﻋ ِﻦ اﻟ ﱡﺮوﻳﺎﲏ ُﻫ َﻮ ﻟﻠﻤﺸﱰي‪ ،‬وﻟ َﺬﻟِ َﻚ َﻗﺎ َل)‪ : (1‬اﻟﻌﻠﻢ ﺑﺄﻧﻪ‬ ‫ﺑﺄﻧﻪ ﻻ ﻳﺒﻘﻰ ﻫﺬه اﳌﺪة‪ ،‬وﻳﺴﻘ ُﻂ اﻷﺟ ُﻞ ﺑﺎﳌﻮت)‪ ،(3)(2‬ﻓﻘﻮل ا ُﳌ َﺼﻨﱢﻒ)‪ِ (4‬ﰲ زﻳﺎداﺗِﻪ ﺑﻞ ﻳﻨﺘﻘـ ُﻞ إِ َﱃ َوا ِرﺛـﻪ وﻫـﻢ؛ ﻷ ﱠن‬ ‫اﻟ ﱠﻀ ِﻤ َﲑ ‪/24‬أ ﻟﻠ ُﻤ ْﺸ َ ِﱰي‪ ،‬وا ُﳌ ْﺸ َ ِﱰى إذا َﻣﺎ َت َﳛِ ﱡﻞ اﻟ ﱠﺪﻳ ُﻦ اﳌﺆﺟ ُﻞ ﺑﻤﻮﺗِ ِﻪ‪َ ،‬ﻓﻌﲆ َﻫ َﺬا َﻳ ُﻜﻮ ُن ُﻗ ْﻮ ُل ا ُﳌ َﺼﻨﱢ ِﻒ ‪ :‬ﻳﻨﺘﻘ ُﻞ‬ ‫إِ َﱃ َوا ِرﺛ ِﻪ إِ ﱠﻧ َﲈ َﻗﺎ َل ِﻻ ْﻋﺘِ َﻘﺎدِ َأ ﱠن اﻟ ﱠﻀ ِﻤ َﲑ ﻟِ ْﻠ َﺒﺎﺋِ ِﻊ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ زﻳﺎد ِة)‪ (5‬اﻟ ﱠﺮ ْو َﺿ ِﺔ )‪ِ(6‬ﰲ ‪ :‬ﻓﺼ ٌﻞ ِﰲ ﺣﻘﻴﻘ ِﺔ اﻟﻘـﺒ ِﺾ َﻋـ َﲆ ﻗﻮﻟِـ ِﻪ ‪ُ :‬ﻗ ْﻠـ ُﺖ ‪َ :‬و َﺣ َﻜـﻰ‬ ‫اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ ﺑﻌﺪ َﻫ َﺬا وﺟ ًﻬﺎ ِﻋﻨْﺪ ﺑﻴ ِﻊ اﻷر ِض اﳌﺰروﻋ ِﺔ‪ِ ،‬ﰲ ﺑﺎ ِب اﻷﻟﻔﺎ ِظ اﳌﻄﻠﻘـ ِﺔ ِﰲ اﻟﺒﻴـﻊ َأ ﱠﻧـ ُﻪ ﻻ ﻳﺼـﺢ ﺑﻴـﻊ اﻟـﺪار‬ ‫اﳌﺸﺤﻮﻧﺔ‪ ،‬وأن اﻹ َﻣﺎم)‪ (7‬ﺣﻜﻰ)‪َ (8‬أ ﱠﻧ ُﻪ َﻇﺎ ِﻫﺮ اﳌَ ْﺬ َﻫﺐ)‪.(9‬‬ ‫ﱂ ﳛﻚ اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ َﻫ َﺬا اﻟ َﻮ ْﺟ َﻪ‪ ،‬وإ ﱠﻧ َﲈ ﺣﻜﺎه ِﰲ ﺻﲑورﲥﺎ ﻣﻘﺒﻮﺿﺔ ﻣﻊ اﻷﻣﺘﻌ ِﺔ ﻛ َﲈ ِﰲ اﳌﺰروﻋﺔ)‪.(10‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻟ َﻌ َﺮاﻳﺎ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬وﻟﻮ ﺑﺎ َع رﺟﻼن ﻟﺮﺟﻠﲔ)‪ (11‬ﱂ َ ُﳚـﺰ ﻓِـﻴ َﲈ زا َد‬ ‫َﻋ َﲆ ﻋﴩة َأ ْو ُﺳﻖ)‪ ،(12‬وﳚﻮ ُز ﻓِﻴ َﲈ دون اﻟﻌﴩة‪ ،‬و ِﰲ اﻟﻌﴩةِ اﻟﻘﻮﻻن)‪.(13‬‬ ‫)‪ (1‬أي اﻟ ﱡﺮوﻳﺎﲏ‪.‬‬ ‫)‪ (2‬إِ َذا ُأ ﱢﺟ َﻞ اﻟ ﱠﺜ َﻤ ُﻦ إِ َﱃ أﻟ ِﻒ َﺳﻨَﺔ َﺑﻄﻞ اﻟﻌﻘﺪ‪.‬‬ ‫اﻟﴩ ُح اﻟﻜﺒﲑ‪.(107/4) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪.(107 /4) ،‬‬ ‫)‪ (4‬أي اﻟﻨﱠ َﻮ ِو ّي‪.‬‬ ‫)‪ (5‬ﻛﺘﺐ ِﰲ )ب( \"ﺣﺎﺷﻴﺔ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪ ،‬وﻛﺘﺐ \"زﻳﺎدة\" َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ (6‬ﻛﺘﺐ ِﰲ )ب( \"اﻟﻌﺮاﻳﺎ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪ ،‬وﻛﺘﺐ \"ﻓﺼﻞ\" َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ُ (7‬ﻫ َﻮ إ َﻣﺎم اﳊﺮﻣﲔ اﳉﻮﻳﻨﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪(381/6) ،‬‬ ‫)‪ِ (8‬ﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ ‪\" :‬ادﻋﻰ\"‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(381/6) ،‬‬ ‫)‪ (10‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(329/4) ،‬‬ ‫)‪ِ (11‬ﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ ِز َﻳﺎ َدة \"ﺻﻔﻘﺔ\"‪.(218/3) ،‬‬ ‫)‪ (12‬ﲨﻊ َو ْﺳﻖ‪ ،‬ﺑﺎﻟ َﻔ ْﺘ ِﺢ‪َ ،‬و ُﻳ َﻘﺎل ‪ :‬ﺑِﺎﻟ َﻜ ْ ِﴪ‪َ ،‬وا ْﻟ َﻔ ْﺘﺢ َأ ْﻓ َﺼﺢ‪ِ ،‬ﺳ ﱡﺘﻮن َﺻﺎ ًﻋﺎ‪ ،‬و ُﻫﻮ ﺛﻼﺛ َﲈﺋﺔ وﻋﴩون رﻃ ًﻼ ِﻋﻨْﺪ أﻫﻞ اﳊﺠـﺎز‪ ،‬وأرﺑﻌﲈﺋـﺔ‬ ‫وﺛ َﲈﻧﻮن رﻃ ًﻼ ِﻋ ْﻨﺪ أﻫﻞ اﻟﻌﺮاق‪َ ،‬ﻋ َﲆ اﺧﺘﻼﻓﻬﻢ ِﰲ ﻣﻘﺪار اﻟﺼﺎع واﳌﺪ‪ ،‬وﻣﻘﺪار اﻟﻮﺳﻖ ِﻋ ْﻨﺪ اﳉﻤﻬﻮر ‪ 122.4 :‬ﻛﻴﻠﻮ ﺟﺮام‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻨﱢ َﻬﺎ َﻳ َﺔ ِﰲ َﻏ ِﺮﻳ ِﺐ ا َْﳊ ِﺪﻳﺚ َوا ْ َﻷ َﺛ ِﺮ‪ ،‬ﻻ ْﺑ ِﻦ ا ْﻷَﺛِﲑ‪ ،(380/2) ،‬وﴍ َح اﻟ ﱠﻨـ َﻮ ِو ّي َﻋـ َﲆ ﻣﺴـﻠﻢ‪ ،(49/7) ،‬واﳌﻜﺎﻳﻴـ َﻞ واﳌـﻮازﻳﻦ‬ ‫اﻟﴩﻋﻴﺔ‪ ،‬ﻟ َﻌِ ّﲇ ﲨﻌﺔ ُ َﳏ ﱠﻤﺪ‪) ،‬ص‪.(41‬‬ ‫)‪َ (13‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(218/3) ،‬‬ ‫‪160‬‬

‫َﻫ َﺬا ﻏﻠ ٌﻂ ﻻ ِﺧ َﻼف ﻓِﻴﻪ‪ ،‬و َذﻟِ َﻚ ﻷَ ﱠﻧﻪ ﻣﻨﻊ َﻣﺎ زاد َﻋ َﲆ ﻋﴩ ِة أوﺳﻖ ﻗﻄ ًﻌـﺎ)‪ ،(1‬و َﻫـ َﺬا ﻻ ﻳﺴـﺘﻘﻴﻢ؛ ﻷ ﱠن ِﰲ‬ ‫ﻫﺬه ا َﳊﺎ َﻟ ِﺔ َﻣﺎ وﻗ َﻊ ِﰲ ﺣﻜ ِﻢ أرﺑﻌ ِﺔ ﻋﻘـﻮد‪ ،‬ﻓﺤﻴﻨﺌـﺬ ﳚـﻮ ُز ﻓِـﻴ َﲈ دون اﻟﻌﴩـﻳﻦ ﻗﻄ ًﻌـﺎ‪ ،‬وﻻ ﳚـﻮز ﻓِـﻴ َﲈ زاد َﻋـ َﲆ‬ ‫اﻟﻌﴩﻳﻦ‪ ،‬و ِﰲ اﻟﻌﴩﻳﻦ اﻟﻘﻮﻻن‪َ ،‬و َ ﱠﴏ َح ﺑ َﺬﻟِ َﻚ َﺻﺎ ِﺣ ُﺐ ا ْﻟ َﺒ َﻴﺎ ِن)‪ ،(2‬واﻟ َﻘﺎ ِﴈ أﺑﻮ اﻟ ﱠﻄ ﱢﻴـ ِﺐ‪ ،‬وﻛـﻼم اﳌﺼـﻨﻒ ِﰲ‬ ‫اﻟ ﱠﺮ ﱢد ﺑﺎﻟﻌﻴ ِﺐ واﻟﺸﻔﻌ ِﺔ َ ِﴏﻳ ٌﺢ ﻓِﻴﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا َأ ﱠﺟ َﺮ)‪ (3‬اﻟﺮاﻫ ُﻦ اﳌﺮﻫﻮ َن ﺑﻌـﺪ اﻟﻘـﺒﺾ‪ ،‬و َﻛـﺎ َن اﻟـ ﱠﺪﻳﻦ)‪(4‬‬ ‫ﺣﺎﻻ َأ ْو ﻣﺆﺟ ًﻼ‪ ،‬ﳛﻞ ﻗﺒﻞ اﻧ َﻘ َﻀﺎء ﻣﺪﲥﺎ‪ ،‬ﻓﺈن اﻹﺟﺎرة ﺑﺎﻃﻠﺔ َﻋـ َﲆ اﳌَـ ْﺬ َﻫ ِﺐ‪َ ،‬و َﻗـﺎ َل ِﰲ اﻟﺘﺘﻤـ ِﺔ ‪ :‬ﻳﺒﻄـ ُﻞ ِﰲ ﻗـﺪر‬ ‫اﻷﺟﻞ‪ ،‬و ِﰲ اﻟﺰاﺋﺪ ﻗﻮﻻً ﺗﻔﺮﻳﻖ اﻟﺼﻔﻘﺔ‪.‬‬ ‫أن َﻫ َﺬا ﻣﻌﻜﻮ ٌس‪ ،‬وا ﱠﻟ ِﺬي ِﰲ اﻟﺘﺘﻤ ِﺔ ‪ :‬إ ﱠﻧ ُﻪ ﻳﺒﻄﻞ ِﰲ اﻟﺰاﺋﺪ‪ ،‬و ِﰲ اﻟﺒﺎﻗﻲ ﻗﻮﻻً ﺗﻔﺮﻳﻖ اﻟﺼﺪﻗﺔ)‪.(5‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ َﻗ ْﻮﻟِ ِﻪ ِﰲ اﻟ ﱠﺮ ْﻫﻦ ‪ :‬إذا ﺟﻨـﻰ َﻋـ َﲆ َﻃـ ْﺮ ِف ﺳـﻴﺪه ﻋﻤـ ًﺪا‪ ،‬ﻓﻠـﻪ‬ ‫اﻟﻘﺼﺎص‪ ،‬ﻓﺈن اﻗﺘ ﱠﺺ ﺑﻄ َﻞ اﻟﺮﻫﻦ)‪.(6‬‬ ‫ﻇﺎﻫﺮه وﻫ ٌﻢ؛ ﻷ ﱠن اﻟ ﱠﺮ ْﻫ َﻦ ﺑﺎ ٍق ِﰲ اﻟ َﻌ ْﺒ ِﺪ‪ ،‬وﺗﻌﻠﻘﻪ ﺑﺎﻷﺟﺮ إﻧ َﲈ ﻳﻈﻬﺮ ِﰲ ﻋﺰم اﻟﺒﺪل‪ ،‬وﻻ ﺑﺪل ﻫﺎﻫﻨـﺎ‪ ،‬ﻓـﻼ‬ ‫ﻳﻮﺻ ُﻒ اﻟ ﱠﺮ ْﻫ ُﻦ ﺑﺎﻹﺑﻄﺎل‪ ،‬إﻻ َﻋ َﲆ ﺗﻘﺪﻳﺮ ﺑﻄﻞ ِﰲ َذﻟِ َﻚ اﳉﺰء‪ ،‬وﻋﲆ ﻣ َﻌﻨﻰ َأ ﱠﻧ ُﻪ ﻻ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺴﻴ ِﺪ اﻟﺒﺪل ﺑ ِﺨ َﻼف َﻣﺎ‬ ‫أوﴅ ﻋﻠﻴﻪ أﺟﻨﺒﻲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺒﻄ ُﻞ اﻟ ﱠﺮ ْﻫ ُﻦ‪َ ،‬ﻟﻜِﻦ ﻳﻮﺟﺪ َذﻟِ َﻚ اﻟﺒﺪل‪ ،‬وﳚﻌﻞ َذﻟِ َﻚ َرﻫ ًﻨﺎ ﻣﻀﺎ ًﻓﺎ إِ َﱃ اﻟ َﻌ ْﺒﺪ ‪.‬‬ ‫وأﻓﺎدﻧﺎ أ ﱠن َﻣﺎ ذﻛ َﺮه ِﰲ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻟ ﱠﺘ ْﻔﻠِﻴ ِﺲ)‪ ،(7‬ﻣﻦ أ ﱠن اﻟﺪﻳﻮ َن اﳌُﺆ ﱠﺟ َﻠ َﺔ َ ِﲢـ ﱡﻞ ﺑـﺎﳉﻨﻮن َﻋـ َﲆ اﳌﺸـﻬﻮر)‪،(8‬‬ ‫َﻟ ْﻴ َﺲ ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ﱢﻲ َﻣﺎ َﻳ ُﺪ ﱡل ﻋﻠﻴﻪ‪ ،‬وإﻧ َﲈ ﻓِﻴﻪ َﻋﻦ اﻟ ﱠﺸ ْﻴ ِﺦ أﰊ ﳏﻤﺪ ﺗﺮﺗﻴﺐ ا ِﳋ َﻼف ِﰲ اﻟ ِﻔ ْﻠ ِﺲ َﻋ َﲆ ا ِﳋ َﻼف ِﰲ اﳉﻨﻮن‪،‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻣﻄﻠ ًﻘﺎ\"‪.‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪.(198/5) :‬‬ ‫)‪ِ (3‬ﰲ )ب( \"أﻣﺮ\"‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )ب( \"اﻟﺬي\" ُﺛ ﱠﻢ ﻛﺘﺐ ﻓﻮق ﺣﺮف اﻟﻴﺎء \"ﻳﻦ\" َﻏ ْﲑ واﺿﺤﺔ‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﻳﻦ\" ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(316/3) ،‬‬ ‫)‪ (6‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(343 /3) ،‬‬ ‫)‪ (7‬اﳌﻔﻠﺲ ُﻫ َﻮ ﻣﻦ ﻋﻠﻴﻪ دﻳﻮن ﻻ ﻳ ِﻔﻲ ﲠﺎ َﻣﺎﻟﻪ‪ ،‬وﻣﺜﻞ َﻫ َﺬا اﻟﺸﺨﺺ ﳛ َﺠﺮ ﻋﻠﻴﻪ اﻟ َﻘﺎ ِﴇ ﺑﴩو ٍط‪ ،‬ا ْﻧ ُﻈ ْﺮﻫﺎ ِﰲ ‪َ :‬ر ْو َﺿـﺔ اﻟ ﱠﻄـﺎﻟِﺒﲔ‪،‬‬ ‫)‪.(362 /3‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(364 /3) ،‬‬ ‫‪161‬‬

‫وأ ﱠن اﳊﻠﻮ َل ِﰲ ُﺻﻮ َرة اﳉﻨﻮن ‪/24‬ب أوﱃ‪ ،‬وأن اﻹ َﻣﺎ َم)‪ (1‬رأى اﻟﱰﺗﻴﺐ ﺑﺎﻟﻌﻜﺲ أوﱃ؛ ﻷ ﱠن ﻗﻴﻢ اﳌﺠﻨﻮن ﻟـﻪ أن‬ ‫ﻳﺒﺘﺎع ﻟﻪ ﺑﺜﻤﻦ ﻣﺆﺟﻞ ِﻋ ْﻨﺪ ﻇﻬﻮر اﳌﺼﻠﺤﺔ‪ ،‬ﻓﺈذا ﱂ ﻳﻤﻨﻊ اﳉﻨﻮن اﺑﺘﺪاء اﻟﺘﺄﺟﻴﻞ ﻓﻼن ﻻ ﻳﻘﻄﻊ اﻷﺟﻞ دوا ًﻣﺎ َﻛـﺎ َن‬ ‫أوﱃ)‪ ،(2‬وﻟﻴﺲ َذﻟِ َﻚ ﺗﺮﺟﻴﺢ؛ َﳌﺎ َﻗﺎ َل ‪ :‬إ ﱠﻧ ُﻪ اﳌﺸﻬﻮر‪.‬‬ ‫وأﻓﺎدﻧﺎ أ ﱠن َﻣﺎ ذﻛﺮه ِﰲ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا اﺷﱰى ﺛﻮ ًﺑﺎ ﺑﻌﴩة‪ ،‬وﺻـﺒ ًﻐﺎ ﺑـﺪرﻫﻢ‪ ،‬وأﻓﻠـﺲ َﻓﻴﺒﻴـﻊ اﻟﺜـﻮب‬ ‫ﺑﺜﻼﺛﲔ‪َ ،‬ﻗﺎ َل اﺑ ُﻦ ا َﳊ ﱠﺪاد ‪ :‬ﻟﻠﺒﺎﺋ ِﻊ ﻋﴩون‪ ،‬وﻟﻠﺼﺒﺎغ در َﳘﺎن‪ ،‬وﻟﻠﻤﻔﻠﺲ ﺛ َﲈﻧﻴﺔ‪َ ،‬و َﻗﺎ َل ﻏﲑه ‪ :‬ﻳﻘﺴﻢ اﳉﻤﻴﻊ َﻋـ َﲆ‬ ‫أﺣﺪ ﻋﴩ‪ ،‬ﻋﴩة ﻟﻠﺒﺎﺋﻊ‪ ،‬ودرﻫﻢ ﻟﻠﺼﺒﺎغ وﻻ ﳾء ﻟﻠﻤﻔﻠﺲ)‪.(3‬‬ ‫أنﺻﻮا َﺑﻪ‪:‬وﺳﻬ ٌﻢﻟﻠﺼﺒﺎغ)‪(4‬؛ﻷ ﱠناﻟﺜﻼﺛﲔﺗﻘﺴﻢ َﻋ َﲆأﺣﺪﻋﴩﺳﻬ ًﲈ‪،‬ﻋﴩة أﺳﻬﻢ ﻟﻠﺒﺎﺋﻊ‪ ،‬وﺳﻬﻢ ﻟﻠﺼﺒﺎغ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ ِﰲ اﻟ ﱠﻀ َﲈن ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ُ :‬ﻗ ْﻠ ُﺖ ‪ :‬ﻗﻄ َﻊ َﺻﺎ ِﺣﺐ ا َْﳊﺎ ِوي ﺑﺼﺤﺔ اﻟﻜﻔﺎﻟـﺔ‪،‬‬ ‫ﻓِﻴ َﲈ ﻟﻮ ﺗﻜﻔﻞ ﺑﺮأﺳﻪ َأ ْو وﺟﻬﻪ َأ ْو ﻋﻴﻨﻪ‪َ ،‬أ ْو ﻗﻠﺒﻪ‪َ ،‬أ ْو ﻓﺆاده‪ ،‬وﻏﲑ َﳘﺎ‪ ،‬ﳑﱠﺎ ﻻ ﳛﻴﻰ دوﻧﻪ َأ ْو ﺟﺰء وﺷﺎﺋﻊ)‪.(6)(5‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ :‬ﻗﻮﻟﻪ ‪َ :‬أ ْو ﻋﻴﻨﻪ ﻏﻠﻂ ﻣﻦ ﺟﻬ ِﺔ اﻟﻨﱠ ْﻘ ِﻞ واﳌﻌﻨﻰ‪ ،‬إ ﱠﻣﺎ ﺑﲔ ﺟﻬﺔ اﻟﻨﻘﻞ َﻋﻦ ا َْﳊﺎ ِوي‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻌﻴﻨـﲔ‬ ‫ِذ ْﻛ ٌﺮ ﻓِﻴﻪ‪ ،‬وإ ﱠﻣﺎ ﻣﻦ ﺟﻬﺔ اﳌﻌﻨﻰ ﻓﺈﻧﻪ ﻳﺒﻘﻰ دون اﻟﻌﻴﻨﲔ‪ ،‬وﻟﻌﻠﻬﺎ َأ ْو ﻛﺒـﺪه‪ ،‬ﻓﻬـﻲ اﳌـﺬﻛﻮرة ِﰲ اﳊـﺎوي‪ ،‬إﻻ أن َﻳ ُﻜـﻮن‬ ‫اﳌﺼﻨﻒ َﻗﺎ َل ‪َ :‬أ ْو ﻋﻴﻨﻪ و َﻋﻨﻲ ﺑ َﺬﻟِ َﻚ َﻋﻦ اﻟﻨﻔ ِﺲ‪ ،‬ﻟَﻜِﻦ ﻻ ﺗﻼﺋﻢ َﻣﺎ ُﻫ َﻮ ﻓِﻴﻪ ﻣﻦ ِذ ْﻛ ِﺮ اﻷﺟﺰاء)‪.(7‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ ‪ :‬وﻗﺒﻮﻟ ُﻪ ﺣﻮاﻟﺔ اﳌﻀﻤﻮن ﻟﻪ و)‪(8‬ﻋﻠﻴﻪ)‪(9‬‬ ‫َﻗﺎ َل ‪ُ :‬ﻫ َﻮ ﻛﻼم ﻻ ﳛﺘﺎج)‪ (10‬إﻟﻴﻪ؛ ﻷ ﱠن ﳎﺮد ا َﳊ َﻮاﻟَﺔ)‪َ (11‬ﻋ َﲆ اﻟﻀﺎﻣﻦ ﺗﺜﺒﺖ اﳊﻜﻢ ﻗﺒﻞ‪ ،‬أم ﱂ ﻳﻘﺒﻞ‪.‬‬ ‫)‪ (1‬أي اﻟ َﻐ َﺰا ِ ّﱄ‪.‬‬ ‫)‪ (2‬اﻟﴩح اﻟﻜﺒﲑ‪ ،(6/5) ،‬وا ْﻧ ُﻈ ْﺮ ﻗﻮل اﻟ َﻐ َﺰا ِ ّﱄ ِﰲ ‪ :‬اﻟﻮﺳﻴ ِﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪.(5/4) ،‬‬ ‫)‪َ (3‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(406 /3) ،‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻟﻠﺼﺒﺎﺑﻎ\" ﺧﻄﺄ‪ ،‬وأﺛﺒﺘﻬﺎ ﻣﻦ )ب( \"ﻟﻠﺼﺒﺎغ\"‪.‬‬ ‫)‪ (5‬اﳊﺎوي اﻟﻜﺒﲑ‪.(464/6) ،‬‬ ‫)‪َ (6‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(495/3) ،‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ﻛﻼم ا َﳌﺎوردي‪ِ ،‬ﰲ اﳊﺎوي اﻟﻜﺒﲑ‪ (464/6) ،‬وﻓِﻴﻪ ِذ ْﻛ ٌﺮ ﻟﻠﻌﲔ‪ ،‬وﻫﻲ اﻟﻌﻀﻮ ﻣﻦ اﳉﺴﺪ‪ ،‬وﻟﻴﺲ ﻛ َﲈ َﻗﺎ َل اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫)‪ (8‬ﺣﺮف اﻟﻮاو ﻣﻦ )ب( و ُﻫﻮ ﺳﺎﻗﻂ ﻣﻦ )أ(‪.‬‬ ‫)‪َ (9‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(499/3) ،‬‬ ‫)‪ (10‬ﻋﺒﺎرة \"ﻻ ﳛﺘﺎج\" ﻛﺮرت ِﰲ )ب(‪.‬‬ ‫)‪ُ (11‬ﻫ َﻮ ﻋﻘﺪ ﻳﻘﺘﴤ ﲢﻮل دﻳﻦ ﻣﻦ ذﻣﺔ إِ َﱃ ذﻣﺔ‪ ،‬ﻓﺈذا َﻛﺎ َن َﻋ َﲆ رﺟﻞ دﻳﻦ ﻓﺄﺣﺎل ﺑﻪ َﻋ َﲆ رﺟﻞ ﻟﻪ ﻋﻠﻴﻪ ﻣﺜﻠﻪ‪ ،‬وﻫﻲ ﺑﻴﻊ ِﰲ اﳊﻘﻴﻘـﺔ؛ ﻷ ﱠن‬ ‫اﳌﺤﺘﺎ َل ﻳﺒﻴﻊ َﻣﺎﻟﻪ ِﰲ ذﻣﺔ اﳌﺤﻴﻞ ﺑ َﲈﻟﻪ‪ ،‬ﻓﻬﻰ ذﻣﺔ اﳌﺤﺎل ﻋﻠﻴﻪ‪ ،‬واﳌﺤﻴﻞ ﻳﺒﻴﻊ َﻣﺎﻟﻪ ِﰲ ذﻣﺔ اﳌﺤﺎل ﻋﻠﻴﻪ ﺑ َﲈ ﻋﻠﻴﻪ ﻣﻦ اﻟ ﱢﺪﻳﻦ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌُ َﻬ ﱠﺬ َب‪ ،‬ﻟﻠﺸﲑازي‪ ،303/3) ،‬و َﻣﺎ ﺑﻌﺪﻫﺎ(‪ ،‬وﴍ َﺣﻪ ﻟﻠﻨﱠ َﻮ ِو ّي‪.(424/13) ،‬‬ ‫‪162‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻹﻗﺮا ِر ﻟﻠﺤﻤﻞ‪ِ ،‬ﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬وإن اﻧﻔﺼﻞ ﺣﻴﺎ‪ ،‬ﻓﺈن َﻛﺎ َن ﻟﺪون‬ ‫ﺳﺘﺔ أﺷﻬﺮ ﻣﻦ ﺣﲔ اﻹﻗﺮار اﺳﺘﺤﻖ)‪.(1‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬ﻓِﻴﻪ وﻫ ٌﻢ َﻇﺎ ِﻫﺮ ﻣﻦ ﺟﻬ ِﺔ اﻻ ْﻋﺘِ َﺒﺎر ﺑﺤﲔ اﻹﻗﺮار‪َ ،‬واﻟ ﱠﺼ َﻮاب )‪ (2‬اﻻ ْﻋﺘِ َﺒﺎر ِﰲ َذﻟِـ َﻚ ﺑ َﻮ ْﻗـﺖ‬ ‫اﳌﻮت‪ِ ،‬ﰲ ﻣﺴﺄﻟﺔ اﻟﻮراﺛﺔ‪ ،‬و َو ْﻗﺖ اﻟ َﻮ ِﺻ ﱠﻴﺔ ِﰲ ﻣﺴﺄﻟﺔ اﻟ َﻮ ِﺻ ﱠﻴﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ َﻗ ْﻮﻟِ ِﻪ ِﰲ ﻛِ َﺘﺎ ِب اﻟﺸﻔﻌﺔ ‪ :‬اﻟﺴﺎﺑﻊ ‪ :‬إذا ﺻﺎﻟﺢ ﻋﻠﻴﻪ َﻋﻦ اﻟـﺪم‬ ‫أﺧﺬ اﻟﺸ ِﻔﻴ ُﻊ ﺑﻘﻴﺔ اﻟﺪﻳﺔ‪ ،‬ﻳﻮم اﳉﻨﺎﻳﺔ‪ ،‬وﻳﻌﻮد ﻓِﻴﻪ)‪(3‬ﻗﻮل اﺑﻦ ُ َﴎﻳﺞ واﻟ َﺒ َﻐ ِﻮ ّي)‪.(5)(4‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا َو ْﻫ ٌﻢ َو َﻗ َﻊ ِﰲ َﻓ ْﻬ ِﻢ َﻛ َﻼ ِم اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬و َذ ِﻟ َﻚ أ ﱠن اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ َﻗـﺎ َل ﻫﻨـﺎ ‪ :‬وﻳﻌـﻮ ُد ﻓِﻴـﻪ اﻟ ﱠﺘ ْﺨـ ِﺮﻳ ُﺞ‪،‬‬ ‫و َﻣ ْﺬ َﻫﺐ َﻣﺎﻟِﻚﻳ َﻌﻨﻲﺑﻪاﻟ ﱠﺘ ْﺨ ِﺮﻳﺞاﳌﻨﺴﻮبﻻﺑﻦ ُ َﴎﻳﺞﻣﻦأناﳌﻤﻬﻮرﻻﻳﺆﺧﺬﺑﻤﻬﺮاﳌﺜﻞ‪،‬وإﻧ َﲈﻳﺆﺧﺬﺑﻘﻴﻤﺔاﻟ ﱢﺸ ْﻘ ِﺺ‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ ‪ :‬ﻫﻨﺎك و ِﰲ ‪/25‬أ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ أ ﱠن ﺑﻌ َﺾ اﻷَ ْﺻ َﺤﺎ ِب َﺧ ﱠﺮ َج وﺟ ًﻬﺎ َأ ﱠﻧ ُﻪ ﻳﺄﺧﺬ ﺑﻘﻴﻤﺔ اﻟ ﱢﺸ ْﻘ ِﺺ‪ُ ،‬ﺛ ﱠﻢ‬ ‫َﻗﺎ َل ‪ :‬و َﻫ َﺬا َﻣ ْﺬ َﻫﺐ َﻣﺎﻟﻚ)‪ ،(6‬و َﻛﺎ َن اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ ﻗﺪ َم ﻗﺒﻞ َذﻟِ َﻚ ﺑﻤﺴﺄﻟﺔ اﳌﺘﻘﻮم َﻓ َﻘﺎ َل ﻓِﻴﻬﺎ)‪َ : (7‬و َﻗﺎ َل اﺑﻦ ُ َﴎﻳﺞ ﻳﻌﺘـﱪ‬ ‫ﻳﻌﺘﱪ ﻗﻴﻤﺘﻪ ﻳﻮم اﺳﺘﻘﺮار اﻟﻌﻘﺪ ﺑﺎﻧﻘﻄﺎع اﳋﻴﺎر‪ ،‬و َﻫ َﺬا َﻣﺎ أورده َﺻـﺎ ِﺣﺐ اﻟﺘﻬـﺬﻳﺐ و َﲨﺎﻋـﺔ‪ ،‬و َﻋـﻦ َﻣﺎﻟِـﻚ أن‬ ‫اﻻ ْﻋﺘِ َﺒﺎر ﺑﻘﻴﻤﺔ ﻳﻮم اﳌﺤﺎﻛﻤﺔ)‪.(8‬‬ ‫ﻓﺎﻋﺘﻘ َﺪ ا ُﳌﺼﻨ ُﻒ أ ﱠن ﻗﻮ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ ﻣﺴﺄﻟ ِﺔ اﻟ ﱡﺼﻠ ِﺢ َﻋﻦ اﻟ ﱠﺪ ِم ‪ :‬وﻳﻌﻮد ﻓِﻴﻪ اﻟﺘﺨـﺮﻳﺞ‪ ،‬و َﻣـ ْﺬ َﻫﺐ َﻣﺎﻟِـﻚ‬ ‫ﻳﻌﻮد إِ َﱃ َﻫ َﺬا‪ ،‬ووﺟﻪ اﻟﻮﻫ ِﻢ ﻓِﻴﻪ أ ﱠن اﻟﺼﻠ َﺢ َﻋﻦ اﻟ ﱠﺪ ِم ﻻ ﻳﺜﺒﺖ ﻓِﻴﻪ اﳋﻴﺎر ﻓﻼ ﻳﺘﺄﺗﻰ أن ﳛﻴﻰ ﻓِﻴﻪ ﻗﻮ ُل اﺑـﻦ ُ َﴎ ْﻳـﺞ‬ ‫واﻟ َﺒ َﻐ ِﻮ ّي‪.‬‬ ‫)‪َ (1‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(11/4) ،‬‬ ‫)‪\" (2‬اﻟﺼﻮاب\" ﻣﻦ )ب( وﻛﺘﺐ ِﰲ )أ( ﻛﻠﻤﺔ رﺳﻤﻬﺎ ﻫﻜﺬا \"اﳌﻮﺿﻮ\" َﻟ ْﻴ َﺲ ﳍﺎ ﺗﻔﺴ ًﲑا‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻓِﻴﻪ\" ﻣﻦ َر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،‬وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ اﻟﻨﺴﺨﺘﲔ‪.‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(171/4) ،‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ﻛﻼ َم اﻟ َﺒ َﻐ ِﻮ ّي ِﰲ ‪ :‬اﻟ ﱠﺘ ْﻬ ِﺬﻳ ِﺐ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪َ ،(343/4) ،‬و َﻗﺎ َل اﻟ َﺒ َﻐ ِﻮ ّي ‪\" :‬وﻟﻮ ﺻﺎﻟﺢ ﻋـﻦ دم اﻟﻌﻤـﺪ اﳌﻮﺟـﺐ‬ ‫ﻟﻠﻘﺼﺎص أو ﻋﻦ اﳉﺮاﺣﺔ اﳌﻮﺟﺒﺔ ﻟﻠﻘﺼﺎص‪ -‬ﻋﲆ ﺷﻘﺺ‪ -‬ﺟﺎز‪ ،‬وأﺧﺬه اﻟﺸﻔﻴﻊ ﺑﺎﻟﺪﻳﺔ\"‪.‬‬ ‫)‪ (6‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(449/11) ،‬‬ ‫)‪ِ (7‬ﰲ )أ( \"ﻓِﻴﻤﻬﺎ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (8‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(507/5) ،‬‬ ‫‪163‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ َﻗ ْﻮﻟِـ ِﻪ ِﰲ ُ ُﴍو ِط اﻟﻘـﺮاض‪ ،‬اﻷول ‪ :‬أن َﻳ ُﻜـﻮ َن ﻧﻘـ ًﺪا‪ ،‬و ُﻫـ َﻮ‬ ‫اﻟﺪراﻫﻢ واﻟﺪﻧﺎﻧﲑ اﳌﴬوﺑﺔ‪ ،‬ودﻟﻴﻠﻪ اﻹ َﲨﺎع)‪.(1‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﻻ إ َﲨﺎ َع ِﰲ ا َﳌ ْﺴ َﺄ َﻟ ِﺔ‪ ،‬ﻓﻘﺪ ﺣﻜﻰ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ا ِﳋ َﻼف ِﰲ َذﻟِ َﻚ َﻋﻦ اﺑ ِﻦ أﰊ ﻟـﻴﲆ‬ ‫ِﰲ اﺧﺘﻼف اﻟﻌﺮاﻗﻴﲔ)‪َ ،(2‬و َﺣ َﻜﻰ َﻏ ْ ُﲑ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ا ِﳋ َﻼف َﻋﻦ ﻃﺎووسواﻷوزاﻋﻲ)‪ ،(3‬ورواﻳـﺔ َﻋـﻦ‬ ‫َأ ْ َﲪﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ)‪.(4‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻟ ﱠﻠ ِﻘﻴ ِﻂ ُﻳ ْﻨ َﻔ ُﻖ َﻋ َﻠﻴﻪ َﻋـ َﲆ َﺳـﺒِﻴ ِﻞ اﻻ ْﺳـﺘِ ْﻘ َﺮاض‪ ،‬وإن ﺑـﺎ َن ﻟـﻪ‬ ‫َﻗ ِﺮﻳﺐ ﻓﺎﻟ ﱡﺮﺟﻮ ُع ﻋﻠﻴﻪ‪َ ،‬ﻗﺎ َل اﻟ ﱠﻨ َﻮ ِو ﱡي ‪ِ :‬ﻣ ْﻦ ِز َﻳﺎ َداﺗِ ِﻪ ا ْﻋﺘِ َﺒﺎره اﻟ َﻘ ِﺮﻳﺐ َﻏ ِﺮﻳﺐ‪َ ،‬ﻗ ﱠﻞ َﻣ ْﻦ َذ َﻛ َﺮه و ُﻫ َﻮ َﺿﻌﻴ ٌﻒ‪َ ،‬ﻓﺈِ ﱠن َﻧ َﻔ َﻘ َﺔ‬ ‫اﻟ َﻘ ِﺮﻳ ِﺐ َﺗ ْﺴ ُﻘ ُﻂ ﺑِ ُﻤ ِ ﱢﴤ اﻟ ﱠﺰ َﻣﺎن)‪.(5‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ)‪ : (6‬ﺗﻀﻌﻴ ُﻒ ا ُﳌ َﺼ ﱢﻨ ِﻒ َﻣﺎ َذ َﻛ َﺮه ﻣﻦ ا ْﻋﺘِ َﺒﺎ ِر اﻟ َﻘ ِﺮﻳﺐ َﻋ ِﺠﻴـﺐ‪ ،‬ﻓـﺈِ ﱠن َﻧ َﻔ َﻘـ َﺔ اﻟ َﻘ ِﺮﻳـ ِﺐ ﻻ َﺗ ْﺴـ ُﻘ ُﻂ‬ ‫ﺑِ ُﻤ ِ ّﴤ اﻟ ﱠﺰ َﻣﺎن ِﻋ ْﻨﺪ ا ْﺳﺘِ ْﻘ َﺮا ِض اﻟ َﻘﺎ ِﴈ‪َ ،‬أ ْو إذﻧﻪ ِﰲ اﻻ ْﺳﺘِ ْﻘ َﺮاض ِﰲ ا ِﻹ ْﻗ َﺮا ِض ﺑِ َﻐ ْﻴ َﺒ ٍﺔ َأ ْو اﻣﺘﻨـﺎ ٍع)‪ ،(7‬وﻗـﺪ َ ﱠﴏ َح ﺑـ َﲈ‬ ‫َذ َﻛ َﺮه اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ‪ ،‬واﻟﺮوﻳﺎﲏ ِﰲ اﻟ َﺒ ْﺤ ِﺮ‪ ،‬و َﺟ َﺰ َم ﺑ َﺬﻟِ َﻚ ا َﳌﺎورد ّي ِﰲ ا َﳊﺎ ِوي)‪ ،(8‬و ُﻫ َﻮ اﻟ ﱠﺼ َﻮاب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ ِﰲ ِﻛﺘَﺎ ِب اﻟ َﻮ ِﺻﻴﱠ ِﺔ ﻓِﻴ َﲈ إذا ﱂ ﻳﻜﻦ ﻟـﻪ إﻻ َوا ِر ٌث َوا ِﺣـ ٌﺪ َﻓـ ْﺄ َوﴅ ﻟـﻪ‬ ‫ﺑ َﲈﻟﻪ‪ ،‬أ ﱠن َﺻﺎ ِﺣ َﺐ اﻟ ﱠﺘﺘِ ﱠﻤ ِﺔ َﺣ َﻜﻰ ﻓِﻴﻪ َو ِﺟ َﻬﲔ ‪ :‬اﻟ َﺼ ِﺤﻴ ُﺢ ِﻣ ْﻨ َﻬﺎ ‪ :‬أ ﱠن اﻟ َﻮ ِﺻ ﱠﻴ َﺔ ﺑﺎﻃﻠ ٌﺔ‪ ،‬واﻟﺜﺎﲏ ‪ :‬ﻳﺼ ﱡﺢ ﻓِﻴﺄﺧﺬﻫﺎ ﺑﺎﻟ َﻮ ِﺻـ ﱠﻴ ِﺔ‪،‬‬ ‫ُﻗ ْﻠ ُﺖ ‪ :‬وﻣﻦ َﻓ َﻮا ِﺋ ِﺪ ِه ﻟﻮ َﺣ َﺪ َث)‪ (9‬ﻣـﻦ ﻋـ ِﲔ اﻟ ﱠ ِﱰﻛـ ِﺔ زواﺋـ ُﺪ إِ ْن ُﻗ ْﻠ َﻨـﺎ َو ِﺻـ ﱠﻴ ًﺔ ﱂ َﻳ ْﻤﻠِ ْﻜ َﻬـﺎ‪ ،‬وإن ُﻗ ْﻠﻨَـﺎ إِ ْرث َﻣ َﻠ َﻜ َﻬـﺎ َﻋـ َﲆ‬ ‫اﻟ َﺼ ِﺤﻴﺢ)‪.(10‬‬ ‫)‪َ (1‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(197/4) ،‬‬ ‫)‪ (2‬ﱂ أﻗﻒ ﻋﻠﻴﻪ ِﰲ اﺧﺘﻼف اﻟ ِﻌ َﺮاﻗِ ّﻴﲔ‪ ،‬وإﻧ َﲈ ﻧﻘﻞ ﻋﻨﻪ َذﻟِ َﻚ اﳌَﺎوردي ِﰲ اﳊﺎوي اﻟﻜﺒﲑ‪.(307/7) ،‬‬ ‫)‪ (3‬ﺣﻜﻰ ا ِﳋ َﻼف ﻋﻦ ﻃﺎووس وا َﻷ ْو َزا ِﻋ ّﻲ ا َﳌﺎوردي‪ ،‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳊﺎوي اﻟﻜﺒﲑ‪.(307/7) ،‬‬ ‫)‪ِ (4‬ﻣﻨْ َﻬﺎ إﺟﺎزﺗﻪ إِ ْﻗ َﺮاض اﳋﺒﺰ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻐﻨﻲ‪ ،‬ﻻ ْﺑ ِﻦ ﻗﺪاﻣﺔ‪ ،(335/6) ،‬واﻻﺧﺘﻴﺎرا ِت ا ْﻟ ِﻔ ْﻘﻬﻴﺔ ﻣﻦ ﻓﺘﺎوى ﺷﻴﺦ اﻹﺳﻼم اﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬اﺧﺘﻴﺎر ﻋﲇ اﻟﺒﻌﲇ‪) ،‬ص‪.(131‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(492/4) ،‬‬ ‫)‪ (6‬وﺿﻊ ﺑﻌﺪ ﻛﻠﻤﺔ \"ﺷﻴﺨﻨﺎ\" ﺣﺮف ﻧﻮن‪ ،‬ﻻ ﻣ َﻜﺎ َن ﻟﻪ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﻧﺘﻔﺎع\"‪.‬‬ ‫)‪ (8‬اﳊﺎوي اﻟﻜﺒﲑ‪.(40/8) ،‬‬ ‫)‪ِ (9‬ﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ ‪\" :‬ﺣﺪﺛﺖ\"‪.(107/5) ،‬‬ ‫)‪َ (10‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(107/5) ،‬‬ ‫‪164‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا َﻏ ْﲑ ُﻣ ْﺴ َﺘ ِﻘﻴﻢ‪ ،‬ﻓﺈ ﱠن ا َﳊﺎ ِد َث ﺑﻌﺪ ا َﳌﻮ ِت‪ ،‬وﻗﺒﻞ اﻟ َﻘ َﺒ ْﻮ ِل ﻳﻨﺒﻨﻲ َﻋ َﲆ اﻷﻗـﻮا ِل‪ ،‬ﻓـﺈن ُﻗ ْﻠ َﻨـﺎ‬ ‫ﺑﺎﻟﻮﻗ ِﻒ و ُﻫ َﻮ اﻷَ َﺻﺢ‪ ،‬ﻓﺈذا ﻗﺒﻞ ﻳﺜﺒﺘﺎ َأ ﱠﻧ ُﻪ َﻣ َﻠ َﻜ َﻬﺎ‪ ،‬ﻓﻜﻴ َﻒ ﻳﺴﺘﻘﻴ ُﻢ ا َﳉ ْﺰ ُم ﺑ َﺄ ﱠﻧﻪ ﻻ َﻳ ْﻤﻠِ ُﻜ َﻬـﺎ؟ وإن ُﻗ ْﻠ َﻨـﺎ ﻻ ﻳﻤﻠـ ُﻚ إﻻ‬ ‫ﺑﺎﻟﻘ َﺒ ْﻮ ِل ﱂ ﻳﻤﻠ ْﻜﻬﺎ ﺑﺠﻬﺔ)‪ (1‬اﻟ َﻮ ِﺻ ﱠﻴﺔ‪ ،‬وﻟﻜﻦ َﻳ ْﻤﻠِ ُﻜ َﻬﺎ ﺑﺠﻬ ِﺔ ا ِﻹ ْر ِث‪ ،‬وﻗﻮﻟﻪ ‪ :‬وإ ْن ُﻗ ْﻠ َﻨﺎ إِ ْرث‪َ ،‬ﻣ َﻠ َﻜ َﻬﺎ َﻋ َﲆ اﻟ َﺼ ِﺤﻴﺢ‬ ‫َﻋ ِﺠﻴﺐ‪ ،‬ﻓﺈذا ﺟﻌﻠﻨﺎﻫﺎ إر ًﺛﺎ َﻣ َﻠ َﻚ اﻟ ﱠﺰواﺋ َﺪ َﻗ ْﻄ ًﻌﺎ‪ ،‬ﻓﻜﻴﻒ َﻳ ﱠﺘ ِﺠ ُﻪ ا ِﳋﻼ ُف؟‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ‪/25‬ب ِﰲ ﻛِ َﺘﺎ ِب اﻟ َﻮ ِدﻳ َﻌ ِﺔ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬ﻓﺮع ‪َ :‬ﻗـﺎ َل اﻹ َﻣـﺎ ُم ‪ :‬إذا ﱂ‬ ‫ﻳﻮ ِص أﺻ ًﻼ ﻓﺎ ﱠد َﻋﻰ َﺻﺎ ِﺣ ُﺐ اﻟ َﻮ ِدﻳ َﻌ ِﺔ َأ ﱠﻧ ُﻪ َﻗ ﱠ َﴫـ‪ ،‬و َﻗﺎ َﻟـﺖ اﻟ َﻮ َر َﺛـ ُﺔ َﻟ َﻌ ﱠﻠ َﻬـﺎ ﺗﻠﻔـ ْﺖ ﻗﺒـﻞ أ ْن ُﻳ ْﻨ َﺴـ َﺐ إِ َﱃ اﻟ ﱠﺘ ْﻘﺼـ ِﲑ‪،‬‬ ‫ﻓﺎﻟ ﱠﻈﺎ ِﻫ ُﺮ ﺑﺮاءة اﻟ ﱢﺬ ﱠﻣﺔ)‪.(2‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ا ﱠﻟ ِﺬي رأﻳ ُﺘﻪ ِﰲ اﻟ ﱢﻨ َﻬﺎ َﻳ ِﺔ َﻣﺎ ﻧ ﱡﺼﻪ ‪\" :‬وﻟﻮ َﻣﺎ َت وﱂ ُﻳـﻮ ِص ﻓ َﺠـﺎ َء َﻣﺎﻟـ ُﻚ)‪ (3‬اﻟ َﻮدِﻳ َﻌـﺔ ﻓﺎدﻋﺎﻫـﺎ‪،‬‬ ‫وﻧﺴ َﺐ ا َﳌ ﱢﻴ َﺖ إِ َﱃ اﻟﺘﻘﺼ ِﲑ ﺑﱰ ِك اﻹﻳﺼﺎ ِء ﲠﺎ‪َ ،‬ﻓ َﻘﺎ َل اﻟ َﻮ َر َﺛ ُﺔ ‪َ :‬ﻟ َﻌ ﱠﻠﻪ ﱂْ ُﻳﻮ ِص ﻟ َﺘﻠ ِﻒ اﻟ َﻮدِﻳ َﻌﺔ َﻋـ َﲆ ُﺣﻜـ ِﻢ اﻷَ َﻣﺎ َﻧـ ِﺔ ِﰲ‬ ‫ﻳﺪه‪ ،‬ﻓﺎﻋﱰﻓﻮا ﺑﺄﺻ ِﻞ اﻹﻳﺪا ِع‪َ ،‬أ ْو ﻗﺎﻣ ْﺖ اﻟ َﺒ ﱢﻴﻨَ ُﺔ َﻋ َﻠ ْﻴ ِﻪ‪ ،‬وا ﱠد ُﻋﻮا َﻣﺎ َذ َﻛ َﺮه)‪ ،(4‬ﻓﻬﺬه ا َﳌ ْﺴ َﺄ َﻟﺔ ُﻣﱰدد ٌة ِﰲ اﻟ ﱠﻀ َﲈن‪.‬‬ ‫وإذا َﻛﺎ َن أﺑﻮ إِ ْﺳ َﺤﺎق)‪َ (5‬ﻳـ َﺮى َﻧ ْﻔـ َﻲ اﻟ ﱠﻀـ َﲈ ِن ﺣﻴـﺚ ﱂ ُﻳﺼـﺎد ْف اﻟ َﻮ ِدﻳ َﻌـﺔ ِﰲ اﻟ ﱠ ِﱰ َﻛـ ِﺔ ﺑﻌـ ِﺪ ا ِﻹ ْﻗـ ِﺮا ِر ﲠـﺎ‬ ‫واﻹﻳﺼﺎ ِء)‪ ،(6‬ﻓﻼ ﺷ ﱠﻚ َأ ﱠﻧ ُﻪ ﻳﺒﻘﻰ اﻟ ﱠﻀ َﲈ ُن ِﰲ اﻟ ﱡﺼﻮ َرةِ اﻟﺘﻲ َذ َﻛ ْﺮ َﻧﺎ ُﻫﺎ آﺧ ًﺮا وﻫﻲ ا ﱠد َﻋﺎ ُء اﻟ ﱠﺘ َﻠـﻒ ﻗﺒـ َﻞ اﳌَـ ْﻮ ِت‪ ،‬و َ ْﲪـ ُﻞ‬ ‫َﺗ ْﺮ ِك اﻹﻳﺼﺎ ِء ﻋﻠﻴﻪ‪ ،‬وﻣﻦ أوﺟ َﺐ اﻟ ﱠﻀ َﲈن‪ ،‬و َﺧﺎ َﻟ َﻒ َأ َﺑﺎ إِ ْﺳ َﺤﺎق‪ ،‬ﻓﻘﺪ ﻳﻮﺟ ُﺐ اﻟ ﱠﻀ َﲈ َن ِﰲ ﻫﺬه اﻟ ﱡﺼﻮ َرةِ أوﱃ‪.‬‬ ‫ﺛﻢ إن ا ﱠد َﻋ ْﺖ اﻟ َﻮ َر َﺛ ُﺔ اﻟ ﱠﺘ َﻠ َﻒ َﻓﺎﻷَ ْﻣ ُﺮ َﻋ َﲆ َﻣﺎ َذ َﻛ ْﺮ َﻧﺎ ُه‪ ،‬وإن َﻗﺎ ُﻟﻮا َﻋ َﺮ ْﻓﻨَﺎ اﻹﻳﺪا َع‪ ،‬وﻟﻜﻦ ﱂ َﻧ ْﺪ ِر َﻛ ْﻴـ َﻒ َﻛـﺎ َن‬ ‫اﻷَ ْﻣ ُﺮ‪ ،‬وﻧﺤﻦ ﻧﺠ ﱢﻮ ُز أن اﻟ َﻮدِﻳ َﻌ َﺔ َﺗﻠِ َﻔ ْﺖ َﻋ َﲆ ُﺣ ْﻜ ِﻢ اﻷَ َﻣﺎ َﻧ ِﺔ‪ ،‬ﻓﻠﻢ ﻳﻮ ِص ﻷﺟ ِﻞ َذﻟِ َﻚ‪ ،‬وﻻ ﻳﺜﺒ ُﺖ ِﰲ َذﻟِ َﻚ ﻗﻮ ًﻻ‪ ،‬ﻓـﺈن‬ ‫ﺿ ﱠﻤﻨﺎﻫﻢ ﺣﻴﺚ َ ْﳚ ِﺰ ُﻣﻮن َد ْﻋ َﻮى اﻟ ﱠﺘ َﻠ ِﻒ ﻓ َﻸن ُﻧﻀ ﱢﻤ ُﻦ ﻫﻬﻨﺎ)‪ (7‬أوﱃ‪ ،‬وإ ْن ﱂْ ُﻧ َﻀ ﱢﻤ ْﻨ ُﻬﻢ)‪ (8‬ﻓ ِﻔﻲ ﻫﺬه اﻟ ﱡﺼﻮ َرة وﺟﻬﺎن ‪:‬‬ ‫‪ :‬أﺣﺪ َﳘﺎ ‪ :‬أن اﻟ ﱠﻀ َﲈ َن ﳚﺐ؛ ﻷَ ﱠﳖﻢ ﱂ َﻳ ْﺬ ُﻛ ُﺮوا َﻣ ْﺴ َﻘ ًﻄﺎ وﱂ َﻳ ﱠﺪ ُﻋﻮه‪.‬‬ ‫)‪ (1‬ﺧﻂ ﺑﻄﺮﻓﻬﺎ ﻣﻦ أﺳﻔﻞ ﺳﻬ ًﲈ ﻣﺘﺠ ًﻬﺎ ﻧﺤﻮ ﻛﻠﻤﺔ َﻋ ِﺠﻴﺐ اﻟﺘﻲ ﲢﺘﻬﺎ ﻣﺒﺎﴍة ِﰲ اﳌﺨﻄﻮﻃﺔ‪ ،‬وﱂ ﻳﻜﺘﺐ ﳾء‪.‬‬ ‫)‪َ (2‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(293 /5) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺻﺎﺣﺐ\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \" َذ َﻛ ْﺮ َﻧﺎ ُه\"‪.‬‬ ‫)‪ (5‬ﻫﻮ اﻟ ﱢﺸ َﲑا ِز ّي‪َ ،‬ﺻﺎ ِﺣﺐ ا ُﳌ َﻬ ﱠﺬب‪.‬‬ ‫)‪ (6‬ا ُﳌ َﻬ ﱠﺬ ُب‪.(388/3) ،‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )ب( \"ﻫﺎﻫﻨﺎ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"وﻟﺌﻦ ﻧﻀﻤﻨﻬﻢ\"‪.‬‬ ‫‪165‬‬

‫واﻟﻮﺟﻪ اﻟﺜﺎﲏ ‪ :‬أن اﻟ ﱠﻀ َﲈن ﻻ ﳚﺐ؛ ﻷ ﱠن أﺻ َﻞ)‪ (1‬اﻟ َﻮ ِدﻳ َﻌ ِﺔ َﻋ َﲆ اﻷَ َﻣﺎ َﻧ ِﺔ‪ ،‬واﻷﻣ ُﺮ ُﻣﱰد ٌد ﻛ َﲈ ذﻛﺮه اﻟ َﻮ َر َﺛـ ُﺔ‪،‬‬ ‫ﻓﻌﲆ ﻣﻦ ﻳﺪﻋﻲ اﻟ ﱠﻀ َﲈن إﺛﺒﺎﺗﻪ‪ ،‬واﻷَ َﺻﺢ اﻟﻮﺟﻪ اﻷول ِﰲ ﻫﺬه اﻟ ﱡﺼﻮ َرة اﻷﺧﲑة\")‪.(2‬‬ ‫اﻧﺘﻬﻰ ﻛﻼ ُم َﺷ ْﻴ ِﺨ َﻨﺎ َو ُﻣ َﻠ ﱠﺨ ُﺼﻪ ‪ :‬إ ﱠن َﻣﺎ ُﻧ ِﻘ َﻞ َﻋﻦ اﻹ َﻣﺎ ِم )‪ِ(3‬ﰲ ُﺻﻮ َرة ﻋﺪم ا َﳉ ْﺰم ﺑﺎﻟ ﱠﺘ َﻠ ِﻒ َﻟ ْﻴ َﺲ ﺑ َﺼ ِﺤﻴﺢ ﺑﻞ‬ ‫ﺑﻞ ﻓِﻴﻬﺎ وﺟﻬﺎن‪ ،‬واﻷَ َﺻﺢ)‪(4‬اﻟ ﱠﻀ َﲈن‪ ،‬وإﻧ َﲈ ﻳﺒﻘﻰ اﻟ ﱠﻀ َﲈ ُن إذا َﺟ َﺰﻣﻮا ﺑ َﺪ ْﻋ َﻮى اﻟ ﱠﺘ َﻠ ِﻒ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻟ ﱠﺴ ْﻠ ِﺐ‪َ ،‬ﻋ َﲆ َﻗ ْﻮﻟِﻪ ‪\" :‬وا َﳌ ْﻨﻄِ َﻘﺔ\")‪ ،(5‬أﻧـﻪ َأ ْد َﺧ َﻠ َﻬـﺎ ِﰲ ُﺻـﻮ َر ِة‬ ‫ا ِﳋ َﻼ ِف‪ ،‬وﻟﻴﺲ ﻛ َﺬﻟِ َﻚ‪ ،‬ﻓﺎﳌَ ْﻨﻄِ َﻘ ُﺔ َﻧ ْﻮ َﻋﺎن ‪َ :‬ﻣ ْﻨﻄِ َﻘ ُﺔ ﺳﻼح و َﻣﻨْﻄِ َﻘ ُﺔ ﻧﻔﻘﺔ‪ ،‬ﻓ َﻤﻨْﻄِ َﻘ ُﺔ اﻟﺴـﻼ ِح ﻟﻠﻘﺎﺗـ ِﻞ ﺑـﻼ ﺧـﻼف‪،‬‬ ‫و َﻣﻨْﻄِ َﻘ ُﺔ اﻟﻨﻔﻘ ِﺔ ﻓِﻴﻬﺎ اﳋﻼف‪ َ ،‬ﱠﴏ َح اﻹ َﻣﺎ ُم اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ ﺑ َﺬﻟِ َﻚ‪.‬‬ ‫اﻟﻨﱢ َﻜﺎح إِ َﱃ اﳉﻨﺎﻳﺎت ‪:‬‬ ‫ﻣﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ‪ ،‬ﻓِﻴ َﲈ إذا َﻗﺎ َل اﻟﺰو ُج ‪َ :‬ﻛﺎ َن اﻟﺸﺎﻫﺪان ﻓﺎﺳﻘﲔ‪ ،‬أ ﱠن ِﰲ َﺳﺒِﻴﻞ َﻫـ َﺬا‬ ‫اﻟﺘﻔﺮﻳﻖ ﺧﻼ ًﻓﺎ‪َ ،‬ﻗﺎ َل َأ ْﺻ َﺤﺎ ُب ا ْﻟ َﻘ ﱠﻔﺎل ‪ :‬ﻃﻠﻘ ٌﺔ ﺑﺎﺋﻨ ٌﺔ‪ ،‬و َﻋﻦ اﻟ ﱠﺸـ ْﻴ ِﺦ َأ ِﰊ َﺣﺎ ِﻣـﺪ واﻟ ِﻌـ َﺮا ِﻗﻴﲔ ُﻓ ْﺮ َﻗـ َﺔ َﻓ ْﺴـ ٍﺦ‪َ ،‬ﻗـﺎ َل ِﰲ‬ ‫اﻟ ﱠﺮ ْو َﺿﺔ ‪ِ :‬ﻣ ْﻦ ِز َﻳﺎ َداﺗِ ِﻪ اﻷَ َﺻﺢ َأ ْو اﻟ ﱠﺼ ِﺤﻴﺢ ‪/26‬أ ﻗﻮل اﻟﻌﺮاﻗﻴﲔ‪َ ،‬و َﺣ َﻜﻰ اﻟﻌﺮاﻗﻴﻮن وﺟ ًﻬﺎ َأ ﱠﻧـ ُﻪ ُﻳ ْﻘ َﺒـ ُﻞ ﻗﻮ ُﻟـ ُﻪ ِﰲ‬ ‫اﳌﻬ ِﺮ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ‪ :‬وﻻ ِﺧ َﻼف أﳖﺎ إذا َﻣﺎﺗﺖ ﻻ ﻳﺮ ُﺛﻬﺎ‪ ،‬وإن َﻣﺎ َت ﻗﺒﻠﻬﺎ‪ ،‬ﻓﺈ ْن ُﻗ ْﻠ َﻨﺎ ‪ :‬اﻟ َﻘﻮل ﻗﻮﻟﻪ وﱂ ﻳﻜـﻦ‬ ‫َﺣ َﻠ َﻒ ﻓِﻴﺤﻠ ُﻒ َوا ِرﺛﻪ ﻻ ﻳﻌﻠ ُﻤﻪ َﺗ َﺰ ﱠو َﺟ َﻬﺎ ﺑﺸﻬﺎدةِ َﻋ ْﺪﻟﲔ‪ ،‬وﻻ إِ ْر َث ﳍﺎ‪ ،‬وإن ُﻗ ْﻠﻨَﺎ اﻟ َﻘﻮل ﻗﻮﳍـﺎ ﺣﻠﻔـ ْﺖ َأ ﱠﻧـ ُﻪ َﻋ ْﻘـ ٌﺪ‬ ‫ﺑِ َﻌ ْﺪ َﻟ ِﲔ‪َ ،‬و َو ِر َﺛ ْﺖ)‪.(6‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا ﻓِﻴﻪ ﺳ ُﻬ ٌﻮ ِﰲ ﻣﻮاﺿ َﻊ ﻧﺸﺄ ْت َﻋﻦ ﳾ ٍء َوا ِﺣ ٍﺪ‪ ،‬و ُﻫ َﻮ اﻋﺘﻘـﺎ ُد أن ا ِﳋـ َﻼف ِﰲ أن اﻟﻘـﻮ َل‬ ‫ﻗﻮﻟﻪ أم ﻗﻮﳍﺎ ِﰲ ﺑﻘﺎء اﻟﻌﻘﺪ‪ ،‬ورﻓﻌﻪ‪ ،‬و َﻫ َﺬا ﻻ ﻧﻌﺮ ُف ﻓِﻴﻪ ِﺧﻼ ًﻓﺎ ﺑﻞ ا ُﳊ ْﻜ ُﻢ ﻓِﻴﻪ اﻟ َﻘ ْﻄـﻊ ﺑﺎرﺗﻔـﺎع اﻟﻨﱢ َﻜـﺎ ِح ﺑ ُﻤ َﺠـ ﱠﺮدِ‬ ‫ﻫﺬه اﻟ ﱠﺪﻋﻮى اﻟﺼﺎدرة )‪(7‬ﻣﻦ اﻟﺰو ِج‪ ،‬وإ ﱠﻧ َﲈ ا ِﳋ َﻼف ِﰲ أن اﻟﻘﻮ َل ﻗﻮﳍﺎ أم ﻗﻮﻟﻪ ِﰲ اﳌﻬﺮ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻗﻮﻟـ ُﻪ ‪ :‬ﻓِ َﻴ ْﺤﻠِـ ُﻒ‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻷﺻﻞ\"‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"أﺻﻞ\" ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬وﻫﻲ ﻛ َﺬﻟِ َﻚ ِﰲ )ب(‪.‬‬ ‫)‪ (2‬ﳖﺎﻳ ُﺔ اﳌﻄﻠﺐ‪ ،‬ﻟﻠﺠﻮﻳﻨﻲ‪.(399 ،398/11) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻋﺪم\" زاﺋﺪة‪ ،‬ﻟﻌﻠﻪ ﺳﺒﻖ ﻗﻠﻢ‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻷﺻﻞ\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺟﺰء ﻣﻨﻬﺎ‪ ،‬وﻫﻮ \"ﺻﻞ\" ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﺢ\"‪.‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(333/5) ،‬‬ ‫)‪ (6‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(395/5) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \" َﻋﻦ\"‪.‬‬ ‫‪166‬‬

‫َوا ِر ُﺛﻪ‪ ،‬إِ َﱃ ﻗﻮﻟِﻪ ‪ :‬وﻻ إر َث‪َ ،‬ﻧ ْﻔ ُﻲ ا ِﻹ ْر ِث‪َ ،‬ﺣ ْﻠ ُﻒ اﻟ َﻮا ِر ُث ﻓِﻴﻪ ﺳ ُﻬ ٌﻮ ِﰲ َﻣ ْﻮ ِﺿ َﻌﲔ ‪َ :‬أ َﺣ ُﺪ َﳘﺎ ‪ :‬ﻳﻮﻗـ ُﻒ ﻧﻔـﻲ ا ِﻹ ْرث‬ ‫َﻋ َﲆ َﺣ ْﻠ ِﻒ اﻟ َﻮا ِرث‪ ،‬وا ِﻹ ْر ُث ُﻣ ْﻨ َﺘ ٍﻒ ﺑﻐ ِﲑ َذﻟِ َﻚ‪.‬‬ ‫اﻟ ﱠﺜﺎ ِﲏ ‪ :‬أ ﱠن ا ﱠﻟ ِﺬي ُﻳﻨْ َﻔﻰ ﺑِ َﺤ ْﻠ ِﻒ اﻟ َﻮا ِر ِث)‪ (1‬إ ﱠﻧ َﲈ ُﻫ َﻮ اﳌَ ْﻬ ُﺮ ﻓﻼ ﳾ َء ﳍﺎ إ ْن َﻛﺎ َن ﻗﺒ َﻞ اﻟ ﱡﺪ ُﺧﻮ ِل‪ ،‬وإﻻ ﻓﻠﻬﺎ ﻗﺒﻞ‬ ‫َأ َﻗ ﱢﻞ اﻷَﻣﺮﻳﻦ َﻋ َﲆ َﻣﺎ ﻋﻠﻴﻪ ُﻧ َﻔ ﱢﺮ ُع)‪ ،(2‬وﻗﻮﻟﻪ ‪ :‬وإن ُﻗ ْﻠ َﻨﺎ اﻟﻘﻮل ﻗﻮﳍﺎ َﺣ َﻠ َﻔﺖ َأ ﱠﻧ ُﻪ ُﻋ ِﻘ َﺪ ﺑ َﻌ ْﺪ َﻟ ْ ِﲔ َو َو ِر َﺛ ْﺖ‪ ،‬إﺛﺒﺎت ا ِﻹ ْر ِث‬ ‫ﺑِ َﺤ ْﻠ ِﻔ َﻬﺎ َﻏ َﻠﻂ‪ ،‬وا ﱠﻟ ِﺬي ﻳﺜﺒ ُﺖ ﺑِ َﺤ ْﻠ ِﻔ َﻬﺎ إ ﱠﻧ َﲈ ُﻫ َﻮ ُﻛ ﱡﻞ ا ُﳌ َﺴ ﱠﻤﻰ إن َﻛﺎ َن ﺑﻌﺪ اﻟ ﱡﺪ ُﺧﻮل‪ ،‬وﻧِ ْﺼ ُﻔﻪ إِ ْن َﻛـﺎ َن ﻗﺒﻠـﻪ‪َ ،‬و َﺣ َﻜـﻰ‬ ‫اﺑ ُﻦ اﻟ ﱢﺮ ْﻓ َﻌ ِﺔ)‪ِ (3‬ﰲ اﳌﻄﻠﺐ)‪َ (4‬ﻫ َﺬا اﻟﻜﻼم ﻣﻦ اﻟ ﱠﺮ ْو َﺿﺔ َﻋ َﲆ َﻣﺎ ُﻫ َﻮ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ َﻏ ْﲑ َﺗ َﻌ ﱡﻘﺐ‪ ،‬وا ﱠﻟـ ِﺬي َأوﻗـ َﻊ ا ُﳌ َﺼـﻨﱢ َﻒ ِﰲ‬ ‫َذﻟِ َﻚ ﻛﻼ ُم)‪ (5‬اﻟﻌﻤﺮاﲏ ِﰲ اﻟﺒﻴﺎن‪ ،‬ﻓﺈﻧﻪ ﻛ َﺬﻟِ َﻚ َﻗﺎ َل‪ ،‬ﻓﻠﻴﻨﻈﺮ ﻣﻨﻪ)‪.(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا أﻗﺮت اﳌﺮأ ُة ﺑﺎﻟﺴـﺒ ِﻖ ﻷﺣـ ِﺪ اﳌـﺬ َﻋﻨﲔ ﻧﻜﺎﺣﻬـﺎ‪ ،‬إن ِﰲ‬ ‫ﺳ َﲈع َد ْﻋ َﻮى اﻟﺜﺎﲏ ﻋﻠﻴﻬﺎ‪ ،‬وﲢﻠﻴﻔﻬﺎ ﻗﻮﻟﲔ ﺑﻨﺎء َﻋ َﲆ إﳖﺎ ﻟﻮ أﻗﺮت ﻟﻠﺜﺎﲏ ﺑﻌﺪ إﻗﺮارﻫﺎ ﻟﻸول ﻫﻞ ﻳﻐـﺮم)‪(7‬؟ وﻓِﻴـﻪ‬ ‫َﻗ ْﻮ َﻻن‪ُ ،‬ﺛ ﱠﻢ َذ َﻛ َﺮ ﺗﻔﺮﻳﻊ اﻟﻐﺮم‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ‪ :‬ﺗﻔﺮﻳﻊ ﻋﺪم اﻟﻐﺮم أن ﻓِﻴﻪ ﻗﻮﻟﲔ ﺑﻨﺎء َﻋـ َﲆ أن ﻳﻤـﲔ اﳌـﺪﻋﻲ ﺑﻌـﺪ ﻧﻜـﻮل‬ ‫اﳌﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻛﺈﻗﺮار اﳌﺪﻋﻰ ﻋﻠﻴﻪ‪َ ،‬أ ْو ﻛﺒﻴﻨﺔ ﻳﻘﻴﻤﻬﺎ اﳌﺪﻋﻲ‪َ ،‬ﻗ ْﻮ َﻻن ‪ :‬أﻇﻬﺮ َﳘﺎ ‪ :‬ﻛﺎﻹﻗﺮار‪َ ،‬و َذ َﻛـ َﺮ ﺗﻔﺮﻳﻌـﻪ‪ُ ،‬ﺛـ ﱠﻢ‬ ‫َﻗﺎ َل ‪ :‬وإن ُﻗ ْﻠ َﻨﺎ ﻛﺎﻟ َﺒ ﱢﻴ َﻨ ِﺔ ﻓﻠﻪ أن ﻳ ﱠﺪﻋﻲ وﳛﻠﻔﻬﺎ‪ ،‬ﻓﺈن ﺣﻠﻔﺖ)‪ (8‬ﺳﻘﻄﺖ دﻋﻮاه‪ ،‬وإن ﻧﻜﻠﺖ ُر ﱠد ِت اﻟﻴﻤﲔ ﻋﻠﻴﻪ‪ ،‬ﻓﺈن‬ ‫ﻓﺈن َﻧ َﻜ َﻞ ﻓﻜ َﺬﻟِ َﻚ‪ ،‬وإ ْن َﺣ َﻠ َﻒ ُﺑﻨِ َﻲ َﻋ َﲆ أ ﱠن اﻟﻴﻤ َﲔ اﳌَ ْﺮ ُدو َد َة ﻛﺎ ِﻹ ْﻗ َﺮا ِر أم َﻛﺎﻟ َﺒ ﱢﻴﻨَ ِﺔ؟)‪.(9‬‬ ‫)‪ (1‬ﻋﺒﺎرة \"واﻹرث ﻣﻨﺘﻒ ﺑﻐﲑ َذ ِﻟ َﻚ‪ ،‬اﻟﺜﺎﲏ ‪ :‬أن اﻟﺬي ﻳﻨ ِﻔﻲ ﺑﺤﻠﻒ اﻟ َﻮا ِرث\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻳﻔﺮع\"‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َﻧ ْﺠﻢ اﻟ ﱢﺪﻳ ِﻦ‪َ ،‬أ ْ َﲪﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋﲇ ﺑﻦ ﻣﺮﺗﻔﻊ ﺑﻦ ﺣﺎزم – و ِﻋ ْﻨﺪ اﻟ ﱡﺴـ ْﺒ ِﻜ ّﻲ ﺻـﺎرم ‪ -‬ﺑـﻦ اﺑـﺮاﻫﻴﻢ ﺑـﻦ اﻟ َﻌ ﱠﺒـﺎس اﳌﴫـى‪،‬‬ ‫اﻷﻧﺼﺎري‪ ،‬اﻟ ُﺒ َﺨﺎ ِر ّي‪ ،‬اﻟﺸﺎﻓﻌﻰ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪710‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻟﻠﺴﺒﻜﻲ‪ ،(24 /9) ،‬واﻟ ﱡﺴـ ُﻠﻮ ِك َﳌِ ْﻌ ِﺮ َﻓـﺔ ُد َو ِل ا ُﳌ ُﻠـﻮك‪ ،‬ﻟِﻠ َﻤ ْﻘ ِﺮﻳـ ِﺰ ّي‪ ،(94/1/2) ،‬و َﻃ َﺒ َﻘـﺎ ِت‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(211 /2) ،‬‬ ‫)‪ (4‬ﻫﻮ ﻛﺘﺎ ُب اﳌﻄﻠﺐ اﻟﻌﺎﱄ ﰲ ﴍح وﺳﻴﻂ اﻟ َﻐ َﺰا ِ ّﱄ‪ ،‬أﺧﺬ ﻣﴩو ًﻋﺎ ﻟﻠﺘﺤﻘﻴﻖ ﰲ اﳉﺎﻣﻌ ِﺔ اﻹﺳﻼﻣ ﱠﻴ ِﺔ ﺑﺎﳌﺪﻳﻨﺔ اﳌﻨﻮرة‪ ،‬وﱂ ﻳﻜﺘﻤﻞ‪.‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \"ﻛﻼم\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺒﻴﺎ َن‪.(199 ،198/9) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻓﻬﻞ ﺗﻘﺪم\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﺣﻠﻒ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (9‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(433/5) ،‬‬ ‫‪167‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻣﺎ ذﻛﺮه اﳌﺼﻨ ُﻒ ﺗﺒ ًﻌﺎ ﻷﺻﻠﻪ ﻣﻦ اﻟﺘﻔﺮﻳﻊ َﻋ َﲆ أن اﳌﻨﻜﻮل‪ ،‬ورد اﻟﻴﻤﲔ ﻛﺎﻟ َﺒ ﱢﻴ َﻨﺔ ﺗﻔﺮﻳﻊ َﻏ ْﲑ‬ ‫ُﻣ ْﺴ َﺘ ِﻘﻴﻢ‪ ،‬وﺑﻴﺎن َذﻟِ َﻚ أن ﻗﻮﻟﻪ ‪ :‬وإن ﺣﻠ َﻒ)‪ُ (1‬ﺑﻨِ َﻲ َﻋ َﲆ أ ﱠن اﻟﻴﻤ َﲔ ﻣﺮدود ٌة‪ ،‬ﻛﺎﻹﻗﺮار َأ ْو ﻛﺎﻟ َﺒ ﱢﻴﻨَﺔ َﻫ َﺬا َﻏ ْﲑ ُﻣ ْﺴ َﺘ ِﻘﻴﻢ؛‬ ‫ﻷ ﱠن اﻟﺘﻔﺮﻳ َﻊ ‪/26‬ب َﻋ َﲆ أن َذﻟِ َﻚ َﻛﺎﻟ َﺒ ﱢﻴ َﻨ ِﺔ‪ ،‬ﻓﻜﻴﻒ ﳚﻲ ُء ﺣﻴﻨﺌـ ٍﺬ ﻗـﻮ ُل اﻹﻗـﺮار‪ُ ،‬ﺛـ ﱠﻢ ﻗﻮﻟـﻪ ‪ :‬إن ُﻗ ْﻠﻨَـﺎ ﻛـﺎﻹﻗﺮار‬ ‫ﻓﻮﺟﻬﺎن َﻏ ْﲑ ُﻣ ْﺴ َﺘ ِﻘﻴﻢ؛ ﳌَﺎ ﺗﻘﺪم‪ ،‬وﻻ ﻳﺼﺢ ﺗﻔﺮﻳﻊ اﻟ َﻮ ِﺟ َﻬﲔ ﺣﻴﻨﺌﺬ‪.‬‬ ‫وﻗﻮﻟﻪ ‪ :‬وإن ُﻗ ْﻠﻨَﺎ ﻛﺎﻟ َﺒﻴﱢ َﻨﺔ ﻓﻘﻴﻞ ﳛﻜ ُﻢ ﺑﺎﻟﻨﱢ َﻜﺎ ِح ﻟﻠﺜﺎﲏ‪ ،‬ﺻﻮاﺑﻪ أن ُﻳ َﻘﺎ َل ‪ :‬ﻣـﻦ اﺑﺘـﺪاء اﻷﻣـﺮ إن ُﻗ ْﻠ َﻨـﺎ ﻛﺎﻟ َﺒﻴﱢ َﻨـﺔ‬ ‫أﺛﺒﺘﻨﺎ َﻋ َﲆ أن َذ ِﻟ َﻚ ﻫﻞ ﻳﺘﻌﺪى إِ َﱃ ﺛﺎﻟ ًﺜﺎ وﳜﺘﺺ ﺑﺎﳌﺘﻨـﺎزﻋﲔ‪ ،‬ﻓـﺈن ُﻗ ْﻠﻨَـﺎ ﺑﺎﻟﻀـﻌﻴ ِﻒ)‪ (2‬ﻓﻠـﻪ أن ﻳـﺪﻋﻲ وﳛﻠـﻒ‪ ،‬ﻓـﺈن‬ ‫ﺣﻠﻔﺖ ﺳﻘﻄﺖ دﻋﻮاه‪ ،‬وإن ﻧﻜﻠ ْﺖ ُر ﱠد ِت اﻟﻴﻤ ُﲔ ﻋﻠﻴﻪ ﻓﺈن َﻧ َﻜـ َﻞ ﻓﻜـ َﺬﻟِ َﻚ‪ ،‬وإن ﺣﻠـﻒ اﻧﺘﺰﻋـﺖ‪ ،‬وإن ُﻗ ْﻠ َﻨـﺎ ﺑﻌـﺪم‬ ‫اﻟﺘﻌﺪي و ُﻫ َﻮ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ أن ﻳـﺪﻋﻲ‪َ ،‬و ِﻣـ ْﻦ َذ ِﻟـ َﻚ ﻳﻌﻠـﻢ وﻗـﻮع اﻟﺴـ ُﻬ ِﻮ ِﰲ َﻫـ َﺬا اﻟﺘﻔﺮﻳـﻊ‪ِ ،‬ﰲ ﻋـﺪة ﻣﻮاﺿـﻊ‪،‬‬ ‫وﺻﻮاب اﻟﻜﻼم َﻣﺎ ﻗﺪﻣﻨﺎه‪ ،‬وأﻳ ًﻀﺎ ﻓ َﲈ ﺣﻜﻴﻨﺎه َﻋﻦ اﻟﻘﺪﻳ ِﻢ ﻣﻦ َأ ﱠﻧـ ُﻪ ﻳﻨـﺪﻓﻊ اﻟﻨﱢ َﻜﺎﺣـﺎن‪ ،‬ﻣـﻊ اﻟﺘﻔﺮﻳـ ِﻊ َﻋـ َﲆ أن اﻟﻴﻤـ َﲔ‬ ‫اﳌﺮدود َة ﻛﺎﻹﻗﺮا ِر ﻛﻼ ٌم َﻏ ْﲑ ُﻣ ْﺴﺘَ ِﻘﻴﻢ؛ ﻷ ﱠن اﻟﻘﺪﻳ َﻢ أ ﱠن اﻟﻴﻤ َﲔ اﳌﺮدو َد َﻛﺎﻟﺒَﻴﱢﻨَ ِﺔ‪ ،‬ﻓﻼ ﻳﺼ ﱡﺢ ﺗﻔﺮﻳﻌﻪ َﻋ َﲆ اﻹﻗﺮار‪ ،‬واﻟﻘـﺪﻳﻢ‬ ‫ﻻ ﻳﻘﺒﻞ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ﻓِﻴﻪ إﻗﺮار اﳌﺮأة ﺑﺎﻟﻨﱢ َﻜﺎح‪ ،‬وﻗﺪ َ ﱠﴏ َح ﺑﻪ اﺑﻦ ﺑﴩى)‪ (3‬ﺑﻪ ِﰲ َﻫ َﺬا اﳌﻮﺿﻊ‪ ،‬وإﻧ َﲈ إذا)‪ُ (4‬ﻗ ْﻠ َﻨـﺎ ﺑﺎﻟﻘـﺪﻳ ِﻢ إ ﱠن‬ ‫اﻟﻴﻤ َﲔ اﳌﺮدود َة َﻛﺎﻟ َﺒﻴﱢ َﻨ ِﺔ‪َ ،‬ﻓ َﻘﺎ َل اﻟ َﻘﺎ ِﴈ ﺣﺴﲔ ‪ :‬ﻳﺒﻄ ُﻞ ﻧﻜﺎ َح اﻷو ِل‪ ،‬وﻻ ﻳﺜﺒ ُﺖ ﻧﻜﺎ َح اﻟﺜﱠﺎﲏ َﻋ َﲆ اﻷَ َﺻﺢ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮ ِﻟ ِﻪ ِﰲ اﻟ ﱠﺼﻐ ِﲑ اﻟﻌﺎﻗ ِﻞ ُﻗ ْﻠ ُﺖ ‪ :‬و ِﰲ اﻹﺑﺎﻧ ِﺔ)‪ (5‬وﺟ ٌﻪ َأ ﱠﻧـ ُﻪ ﻻ ﳚـﻮز‬ ‫ﺗﺰوﳚﻪ أﺻ ًﻼ‪ ،‬وزﻋﻢ َأ ﱠﻧ ُﻪ اﻷﺻﺢ‪ ،‬و ُﻫ َﻮ ﻏﻠﻂ)‪.(6‬‬ ‫)‪ (1‬ﻋﺒﺎرة \"وإن ﺣﻠﻒ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﺑﺎﻟﺼﻌﻴﺪ\"‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َأ ُﺑﻮ ﺑﻜﺮ‪َ ،‬أ ْ َﲪﺪ‪ ،‬اﳌِ ْ ِﴫ ّي‪ ،‬ﻟﻪ ُ ْﳐ َﺘ َ ٌﴫ ِﰲ ا ْﻟ ِﻔ ْﻘﻪ ﲨﻊ ﻓِﻴﻪ ﻧﺼﻮ ًﺻﺎ ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬و َﺳ َﻤ ُﻪ ﺑـ \" ُ ْﳐ َﺘ َﴫ اﳌﻨﺒﻪ ﻣﻦ ﻋﻠ ِﻢ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ا َﳌ ْﺠ ُﻤﻮ ِع َ ْﴍح اﳌُ َﻬ ﱠﺬب‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(247/11) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪،(202/1) ،‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"إذا\" أﳊﻘﺖ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬وﻫﻲ ﻣﺜﺒﺘﺔ ِﰲ )ب(‪.‬‬ ‫)‪ِ (5‬ﰲ )أ( \"إﺑﺎﻧﺔ\" ﺧﻄﺄ‪.‬‬ ‫وﻛﺘﺎب \"اﻹﺑﺎﻧﺔ ﻋﻦ أﺣﻜﺎم ﻓﺮوع اﻟﺪﻳﺎﻧﺔ\" ﻛﺘﺎ ٌب ﻣﺸﻬﻮ ٌر ﺑﲔ ﻓﻘﻬﺎ ِء اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻟﻠ ُﻔﻮ َرا ِ ّﲏ ‪ -‬اﻵﺗﻴﺔ ﺗﺮﲨﺘﻪ ﰲ اﻟﺼﻔﺤﺔ اﻟﺘﺎﻟﻴﺔ‪ ،-‬ﻫﻜﺬا‬ ‫وﺟﺪ ﳏ ﱠﻘ ُﻖ اﻟﺘﺘﻤﺔ اﻟﻌﻨﻮان ﻛﺎﻣ ًﻼ ﻋﲆ واﺟﻬ ِﺔ اﳌﺨﻄﻮط‪ ،‬وﻫﻮ ﻣﺎ زا َل ﳐﻄﻮ ًﻃﺎ‪ ،‬وﺑﻌﺾ أﺟﺰاﺋﻪ ﳐﻄﻮ ًﻃﺎ‪.‬‬ ‫وﻗﺪ وﻗ َﻊ ﻛﺘﺎ ُب اﻹﺑﺎﻧﺔ ﻫﺬا ﻣﻨﺴﻮ ًﺑﺎ ﺧﻄ ًﺄ ﺑﺒﻼد اﻟﻴﻤﻦ إﱃ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ اﳌﺴﻌﻮدي‪ ،‬ﻗﺎل اﻹﺳﻨﻮ ﱡي ﻋﻨﺪ ﺗﺮﲨﺘﻪ ﻟﻠﻤﺴﻌﻮدي ‪:‬‬ ‫\"واﻋﻠﻢ أ ﱠن ﻛِ َﺘﺎ َب اﻹﺑﺎﻧ ِﺔ ﻟﻠ ُﻔﻮ َرا ِ ّﲏ ﻗﺪ َو َﻗ َﻊ ﰲ ﺑـﻼ ِد اﻟـ َﻴ َﻤﻦ َﻣﻨْ ُﺴـﻮ ًﺑﺎ إﱃ ا َﳌ ْﺴـ ُﻌﻮ ِد ّي ﻫـﺬا ﻏﻠ ًﻄـﺎ‪ ،‬ﻓﺤﻴـﺚ وﻗـﻊ ﰲ اﻟﺒﻴـﺎن ﻧﻘـﻞ ﻋـﻦ‬ ‫اﳌَ ْﺴ ُﻌﻮ ِد ّي‪ ،‬ﻓﺎﳌﺮاد ﺑﻪ اﻟ ُﻔﻮ َرا ِ ّﲏ‪ ،‬ﻛﺬا َﻧ ﱠﺒ َﻪ ﻋﻠﻴﻪ اﺑ ُﻦ اﻟ ﱠﺼﻼ ِح ﰲ َﻃ َﺒ َﻘﺎﺗِ ِﻪ‪ ،‬و َﺗﺒِ َﻌﻪ اﻟﻨﱠ َﻮ ِو ﱡي ﰲ ﺗﻠﺨﻴ ِﺼ ِﻬ َﲈ‪ ،‬وﱂ ﻳﺘﻔﻄ ْﻦ اﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ ﻟﺬﻟﻚ‪ ،‬وﻫـﻮ‬ ‫ﻛﺜ ُﲑ اﻟﻨﻘﻞ ﻋﻦ اﻟﺒﻴﺎن‪ ،‬ﻓﺈذا رأﻳ َﺖ ﻓﻴﻪ ‪ -‬أﻋﻨﻲ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ‪ -‬ﻧ ًﻘﻼ ﻋﻦ اﳌَ ْﺴ ُﻌﻮ ِد ّي‪ ،‬ﻓﺈن ﻛﺎن ﺑﻮاﺳﻄ ِﺔ َﺻﺎ ِﺣ ِﺐ اﻟﺒﻴﺎن‪ ،‬ﻓﺎﳌﺮاد ﺑﻪ اﻟ ُﻔﻮ َرا ِ ّﲏ‪،‬‬ ‫وإن ﻛﺎن ﻣﻦ َﻏ ْﲑ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﻬﻮ ا َﳌ ْﺴ ُﻌﻮ ِد ّي ﺣﻘﻴﻘﺔ‪ ،‬ﻓ َﺘﻔ ﱠﻄﻦ ﻟﺬﻟﻚ‪ ،‬ﻓﺈ ﱠن اﻟﻨﱠ َﻮ ِو ﱠي ﱂ ُﻳﻨَ ﱢﺒ ْﻪ ﻋﻠﻴﻪ ﰲ اﻟ ﱠﺮ ْو َﺿ ِﺔ‪ ،‬ﺑـﻞ َﺗﺎ َﺑ َﻌـﻪ ﰲ ذﻟـﻚ‪ ،‬وﻛﺄﻧـﻪ ﱂْ‬ ‫َﻳ ﱠﻄﻠِ ْﻊ ﻋﻠﻴﻪ إذ ذاك\"‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺗﺘﻤ َﺔ اﻹﺑﺎﻧﺔ – ﻣﻦ ﻛﺘﺎب اﳊﺠـﺮ إﱃ ﻛﺘـﺎب اﳊﻮاﻟـﺔ‪ ،-‬ﲢﻘﻴـﻖ ﺣﺴـﲔ اﳊﺒﴚـ‪) ،‬ص‪ ،،(44 ،40-38‬وﻃﺒﻘـﺎت اﻟﻔﻘﻬـﺎء‬ ‫اﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻻﺑﻦ اﻟﺼﻼح‪ ،(542/1) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ﱠﻴﺔ‪ ،‬ﻟ ِﻺ ْﺳ َﻨ ِﻮ ّي‪.(205/2) ،‬‬ ‫)‪َ (6‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(436/5) ،‬‬ ‫‪168‬‬

‫َﻫ َﺬا اﻟﻮﺟﻪ ﻟَﻴْ َﺲ ِﰲ اﻹﺑﺎﻧﺔ)‪ (1‬ﺑﺎﻟﻜﻠﻴﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮﻟِ ِﻪ ِﰲ ﺗﺰوﻳ ِﺞ اﻷب واﳉﺪ اﳌﺠﻨﻮﻧﺔ‪ ،‬وﺳـﻮاء اﻟﺘـﻲ ﺑﻠﻐـﺖ)‪(2‬‬ ‫ﳎﻨﻮﻧﺔ‪ ،‬وﻣﻦ ﺑﻠﻐﺖ)‪ (3‬ﻋﺎﻗﻠﺔ‪ُ ،‬ﺛ ﱠﻢ ﺟﻨﺖ ﺑﻨﺎء َﻋ َﲆ أن ﻣﻦ ﺑﻠﻎ ﻋﺎﻗﻼً ُﺛ ﱠﻢ ُﺟ ﱠﻦ ﻓﻮﻻﻳﺔ َﻣﺎﻟﻪ ﻷﺑﻴﻪ‪ ،‬و ُﻫ َﻮ اﻷﺻﺢ‪ ،‬ﻓـﺈن ُﻗ ْﻠﻨَـﺎ‬ ‫ﻟﻠﺴﻠﻄﺎ ِن ﻓﻜ َﺬﻟِ َﻚ اﻟﺘﺰوﻳﺞ)‪.(4‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا ﻳﻘﺘﴤ أن اﻟﺒﻜ َﺮ إذا ُﺟﻨﱠ ْﺖ ﺑﻌﺪ ﺑﻠﻮ ِﻏﻬﺎ ﻋﺎﻗﻠﺔ ﳚـﻲ ُء ِﺧـ َﻼف )‪ِ(5‬ﰲ ﺗﺰوﳚﻬـﺎ اﻟﺼـﺎدر ﻣـﻦ‬ ‫اﻷب َأ ْو اﳉﺪ‪ ،‬و َﻫ َﺬا ﻻ ﻳﻘﻮﻟُ ُﻪ أﺣﺪ‪ ،‬ﻛﺎﻟﺒﻜﺮ اﻟﺘﻲ ﺑﻠﻐﺖ رﺷﻴﺪة ُﺛ ﱠﻢ ﺳﻔﻬﺖ‪َ ،‬ﻓﻴﺠﺐ أن ُﳛﻤ َﻞ ﻛﻼ ُم اﳌُ َﺼﻨﱢ ِﻒ َﻋـ َﲆ َﻣـﺎ‬ ‫إذا ﻛﺎﻧﺖ ﺛ ﱢﻴ ًﺒﺎ ُﺛ ﱠﻢ ﻳﺆدي َذﻟِ َﻚ إِ َﱃ أن اﻟﺴﻠﻄﺎ َن ُﻳ َﺰ ﱢو ُج اﻟﺜﻴﱢ َﺐ اﻟﺒﺎﻟﻐ َﺔ اﻟﺘﻲ ﻃﺮ َأ ﺟﻨﻮ ُﳖﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻬـﺎ ﻋﺎﻗﻠـﺔ‪ ،‬وﻻ ﻳﺮاﺟـ ُﻊ‬ ‫اﻷ ُب ِﰲ َذﻟِ َﻚ‪ ،‬ﻛ َﲈ ُﻫ َﻮ ﻗﻀﻴﺔ اﻟﻮﺟ ِﻪ اﻟﺼﺎﺋ ِﺮ إِ َﱃ اﺳﺘﻘﻼ ِل اﻟﺴﻠﻄﺎ ِن ﺑﻮﻻﻳﺔ ا َﳌﺎل‪ ،‬وﻻ ﺻﺎﺋﺮ إِ َﱃ َذ ِﻟ َﻚ ﻣﻦ اﻷَ ْﺻـ َﺤﺎ ِب‪،‬‬ ‫ﻓﺈ ﱠن اﻟ َﻘﺎ ِﴈ ﺣﺴﲔ واﻟْ ُﻔﻮ َرا ِ ّﲏ)‪ (7)(6‬ﺑﻨﻮ ا ِﳋ َﻼف ِﰲ اﻟﺘﺰوﻳﺞ َﻋ َﲆ ﻋﻮد وﻻﻳﺔ ا َﳌﺎل‪ ،‬ﻓـﺈن ُﻗ ْﻠ َﻨـﺎ ﻳﻌـﻮد َز ﱠو َج‪ ،‬وإن ُﻗ ْﻠﻨَـﺎ ﻻ‬ ‫ﻳﻌﻮد َﻛﺎ َن اﻷ ُب ﻣﻌﻬﺎ ﻛﺎﻷ ِخ ﻓﻼ ﻳﺴﺘﻘ ﱡﻞ ﺑﺎﻟﺘﺰوﻳ ِﺞ‪/27 ،‬أ وﻗﻀﻴﺔ َذ ِﻟ َﻚ أن ﻳﺰو َج ﺑﺈذن اﻟ ﱡﺴـﻠﻄﺎ ِن َﻋـ َﲆ رأي‪ ،‬ﻛـ َﲈ ِﰲ‬ ‫اﻷ ِخ َأ ْو ﻳﺰو ُج اﻟﺴﻠﻄﺎ ُن ﺑﺈذﻧﻪ َﻋ َﲆ رأي اﻟﺒَ َﻐ ِﻮ ّي)‪.(8‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا)‪َ (9‬ز ﱠو َج َأ َﻣ َﺘـﻪ َﻋﺒْـ َﺪه‪ ،‬أ ﱠن ِﰲ اﺳـﺘﺤﺒﺎ ِب ِذ ْﻛـ ِﺮ اﳌَ ْﻬـ ِﺮ ﻗـﻮﻟﲔ ‪:‬‬ ‫اﳉﺪﻳﺪ اﺳﺘﺤﺒﺎﺑﻪ)‪.(10‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬ﻓﺎﳌﻌﺮوف َﻋﻦ ا َﳉﺪﻳ ِﺪ َأ ﱠﻧ ُﻪ ﻻ ُﻳ ْﺴﺘَ َﺤﺐ‪ ،‬و َﻋﻦ اﻟﻘﺪﻳ ِﻢ َأ ﱠﻧـ ُﻪ ُﻳ ْﺴـﺘَ َﺤﺐ‪ ،‬وﳑـﻦ ﺣﻜـﻰ‬ ‫َذﻟِ َﻚ ﻛ َﺬ ِﻟ َﻚ اﻟ ﱠﺸ ْﻴﺦ أﺑﻮ ﺣﺎﻣﺪ واﺑﻦ اﻟﺼﺒﺎغ واﳌﺘﻮﱄ وﻏﲑﻫﻢ‪.‬‬ ‫)‪\" (1‬اﻹﺑﺎﻧﺔ\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"إﺑﺎﻧﺔ\" ﻻ ﺗﻨﺎﺳﺐ اﻟﺴﻴﺎق‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﺗﻠﻌﺐ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺗﻠﻌﺐ\"‪.‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(436/5) ،‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \" ِﰲ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻟﻨﱡﻮراﲏ\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (7‬ﻫ َﻮ َأ ُﺑﻮ اﻟ َﻘﺎ ِﺳﻢ‪َ ،‬ﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ُﻓﻮران‪ ،‬ا َﳌ ْﺮ َو ِز ّي‪َ ،‬ﺻﺎ ِﺣﺐ ﻛﺘﺎب اﻹﺑﺎﻧﺔ‪ُ .‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪461‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﺗﻜﻤﻠ ِﺔ اﻹﻛ َﲈل‪ ،‬ﻻ ْﺑ ِﻦ ﻧﻘﻄﺔ‪ ،(579/4) ،‬و َ ْﲥ ِﺬﻳ ِﺐ اﻷَ ْﺳـ َﲈ ِء َواﻟ ﱡﻠ َﻐـﺎ ِت‪ ،‬ﻟﻠ ﱠﻨـ َﻮ ِو ّي‪ ،(280/2) ،‬و َﻃ َﺒ َﻘـﺎ ِت ا ْﻟ ُﻔ َﻘ َﻬـﺎء‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ﱠﺼ َﻼ ِح‪.(541 /1) ،‬‬ ‫)‪ (8‬اﻧﻈﺮ ‪ :‬اﻟﺘﻬﺬﻳ َﺐ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.(296/5) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﻛﺎن\"‪.‬‬ ‫)‪َ (10‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(442/5) ،‬‬ ‫‪169‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا اﺷﱰت اﳌﺮأ ُة زو َﺟ َﻬﺎ ﺑﻌـ ِﲔ اﻟ ﱠﺼـ َﺪا ِق ﺑﻌـﺪ اﻟـﺪﺧﻮل‪،‬‬ ‫ﺗﻔﺮﻳ ًﻌﺎ َﻋ َﲆ اﳌﺮﺟﻮ ِح َأ ﱠﻧ ُﻪ ﻳﺴﻘﻂ دﻳﻦ ﻣﻦ ﻣﻠﻚ َﻋ ْﺒ ًﺪا ﻟﻪ ﻋﻠﻴﻪ دﻳﻦ ﻫﻞ ﻳﺼﺢ اﻟﺒﻴﻊ؟ وﺟﻬﺎن ‪ :‬أﺻﺤﻬ َﲈ ‪ :‬اﻟﺼـﺤﺔ‪،‬‬ ‫وﻟﻴﺲ ﻛ َﲈ ﻗﺒﻞ اﻟﺪﺧﻮل‪ ،‬ﻓﺈن ﺳﻘﻮ َط اﳌَ ْﻬ ِﺮ ﻫﻨﺎك ﺑﺎﻧﻔﺴﺎ ِخ اﻟ ﱢﻨ َﻜﺎ ِح‪ ،‬ﺑِ َﺪﻟِﻴ ِﻞ َأ ﱠﻧ ُﻪ ﻟﻮ َﻛﺎ َن ﻣﻘﺒﻮ ًﺿﺎ وﺟـ َﺐ رده‪ ،‬ﻓـﻼ‬ ‫ﻳﻤﻜ ُﻦ ﺟﻌﻠﻪ ﺛﻤﻨًﺎ‪ ،‬وﻫﻨﺎ اﻟﺴﻘﻮط ﺑﺤﺪو ِث اﳌﻠﻚ‪ ،‬وإذا ﺟﻌﻞ ﺛﻤﻨًﺎ ﻓﻜﺄﳖﺎ اﺳﺘﻮﻓﺖ اﻟ ﱠﺼ َﺪاق ﻗﺒـﻞ ﻟـﺰوم اﻟﺒﻴـﻊ‪،‬‬ ‫ﻓﻠﻴﺲ ﳍﺎ ﺑﻌﺪ َﻣﺎ ﻣﻠﻜﺖ اﻟﺰو َج ﺻﺪا ٌق ِﰲ رﻗﺒﺘﻪ)‪.(1‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬و ُﻫ َﻮ ﻫﻜﺬا ِﰲ َ ْﴍح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪ ،(2‬وﺻﻮاﺑﻪ ‪ :‬ﻓﻠﻴﺲ ﳍﺎ ﺑﻌـﺪ َﻣـﺎ ﻣﻠﻜـ ِﺖ اﻟـ ﱠﺰ ْو َج‬ ‫ﺻﺪا ٌق ِﰲ ذﻣﺘﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿـ ِﺔ ِﰲ اﻟﺼـﺪا ِق ِﰲ ﻣﺴـﺎﺋﻞ اﻟ ﱠ ْﴩـ ِط ِﰲ اﻟ ﱢﻨ َﻜـﺎ ِح ا ﱠﻟـ ِﺬي ﻻ ﻳﻔﺴـﺪ‬ ‫اﻟ ﱢﻨ َﻜﺎح‪ ،‬وأ ﱠﻣﺎ اﻟﺼﺪاق ﻓﻴﻔﺴﺪ‪ ،‬وﳚ ُﺐ َﻣ ْﻬ ُﺮ اﳌِ ْﺜ ِﻞ ﺳﻮاء زاد َﻋ َﲆ اﳌُ َﺴ ﱠﻤﻰ أم َﻧ ُﻘ َﺺ أم ﺳﺎواه‪ ،‬و َﻋﻦ اﺑ ِﻦ َﺧـ ْ َﲑان إن‬ ‫زاد‪ ،‬واﻟ ﱠ ْﴩط ﳍﺎ ﻓﺎﻟﻮاﺟﺐ اﳌﺴﻤﻰ‪ ،‬وﻛﺬا إن ﻧﻘﺺ واﻟ ﱠ ْﴩط ﻋﻠﻴﻬﺎ)‪.(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬ﻓﻔﺎﻋ ُﻞ زا َد ﺿﻤ ٌﲑ ﻳﻌﻮ ُد َﻋ َﲆ َﻣ ْﻬ ِﺮ اﳌِ ْﺜ ِﻞ‪ ،‬وإن َﻛﺎ َن َﻣ ْﻬ ُﺮ اﳌِ ْﺜ ِﻞ زاﺋ ًﺪا َﻋ َﲆ ا ُﳌ َﺴ ﱠﻤﻰ‪،‬‬ ‫واﻟ ﱠ ْﴩ ُط ﳍﺎ ﻓﻬﻲ إ ﱠﻧ َﲈ ﺳﻤﺤ ْﺖ ﺑﱰ ِك ﲤَﺎ ِم َﻣ ْﻬ ِﺮ اﳌﺜﻞ‪ ،‬ﻟﻴﺤﺼ َﻞ ﳍﺎ اﻟ ﱠ ْﴩ ُط‪ ،‬وﱂ ﳛﺼ ْﻞ ﻓﻴﺠ ُﺐ ﺣﻴﻨﺌ ٍﺬ َﻣ ْﻬـ ُﺮ اﳌِ ْﺜـ ِﻞ)‪،(4‬‬ ‫وﻛﻼ ُم اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ِﰲ اﻟ ﱠ ْﴩ ِح)‪ (5‬ﻳﻘﺘﴤ َﻣﺎ ﻗﺮرﺗﻪ‪ ،‬وﻗﺪ ﺑﻴﻨ ُﺘﻪ ِﰲ اﻟ َﻔ َﻮاﺋِﺪ اﳌﺤﻀﺔ‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫ُﻗ ْﻠ ُﺖ ‪ :‬وا ﱠﻟ ِﺬي ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ‪ :‬وﻻ ﻓﺮق ﺑﲔ أن ﻳﺰﻳ َﺪ َﻋ َﲆ َﻣ ْﻬـ ُﺮ اﳌِ ْﺜـ ِﻞ َأ ْو ﻳـﻨﻘﺺ َأ ْو ﻻ ﻳﺰﻳـﺪ‪ ،‬وﻻ ﻳـﻨﻘﺺ‬ ‫ﻓﺠﻌ َﻞ اﻟ ﱠﻀ ِﻤ َﲑ ﻟﻠ ُﻤ َﺴ ﱠﻤﻰ ﻳ َﻌﻨﻲ ﻓﻌﲆ اﳌَ ْﺬ َﻫ ِﺐ‪ ،‬و ُﻫ َﻮ إﳚﺎب َﻣ ْﻬ ُﺮ اﳌِ ْﺜ ِﻞ ﻻ ﻓﺮق ﺑـﲔ أن ﻳﺰﻳـ َﺪ ا ُﳌ َﺴـ ﱠﻤﻰ ﻋﻠﻴـﻪ َﻛـﺄ َن‬ ‫َﻳ ُﻜﻮ ُن َﻣ ْﻬ ُﺮ ﻣﺜﻠﻬﺎ أﻟ ًﻔﺎ وﻣﺴ ﱠﲈﻫﺎ أﻟ ِﻔﲔ‪ ،‬وﻳﻨﻘ ُﺺ ِﻣﻨْ ُﻪ َﻛﺄ َن َﻳ ُﻜﻮ ُن ﲬﺴ َﲈﺋﺔ‪َ ،‬أ ْو ﻳﺴﺎوﻳﻪ‪ ،‬ﻓﻠـ ﱠﲈ ﺟﻌـ َﻞ اﻟ ﱠﺮاﻓِ ِﻌـ ﱡﻲ َذﻟِـ َﻚ‬ ‫ﻟﻠﻀﻤﲑ)‪ (6‬ا ُﳌ َﺴ ﱠﻤﻰ‪ ،‬ﺣﺴ َﻦ أن ﻳﻘﻮ َل ‪ :‬و َﻋﻦ اﺑﻦ َﺧ ْ َﲑان َأ ﱠﻧ ُﻪ إ ْن َزا َد ‪ -‬ﻳ َﻌﻨـﻲ اﳌُ َﺴـ ﱠﻤﻰ ‪ -‬واﻟ ﱠ ْﴩـط ﳍـﺎ ﻓﺎﻟﻮاﺟـﺐ‬ ‫ا ُﳌ َﺴ ﱠﻤﻰ؛ ﻷَ ﱠﻧﻪ ﻗﺪ ر َﴈ ﺑﺒﺪﻟﻪ ﻣﻊ اﳌﺴﺎﳏ ِﺔ ﺑﱰ ِك َﺣ ﱟﻖ ﳍﺎ‪ ،‬وﻛﺬا إن ﻧﻘ َﺺ ﻳ َﻌﻨﻲ اﳌُ َﺴ ﱠﻤﻰ‪ ،‬واﻟ ﱠ ْﴩط ﻋﻠﻴﻬﺎ؛ ﻷَ ﱠﳖﺎ ﻗـﺪ‬ ‫)‪َ (1‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(560/5) ،‬‬ ‫)‪ (2‬ﱂ أﻗﻒ ﻋﻠﻴﻪ ِﰲ اﳌﻄﺒﻮع‪ ،‬وﻟﻌﻠﻪ ِﰲ ﺑﻌﺾ اﻟﻨﺴﺦ اﻟﺘﻲ اﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ اﻟﻨﱠ َﻮ ِو ّي‪.‬‬ ‫)‪َ (3‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(589/5) ،‬‬ ‫)‪ (4‬ﻋﺒﺎرة \"وإن َﻛﺎ َن ﻣﻬﺮ اﳌﺜﻞ زاﺋ ًﺪا َﻋ َﲆ اﳌﺴﻤﻰ‪ ...‬وﱂ ﳛﺼﻞ ﻓﻴﺠﺐ ﺣﻴﻨﺌﺬ ﻣﻬﺮ اﳌﺜﻞ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (5‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(265/8) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻟ ﱠﻀ ِﻤﲑ\"‪.‬‬ ‫‪170‬‬

‫رﺿﻴﺖ ﺑ َﺬﻟِ َﻚ اﻟ َﻘ ْﺪر ﻣﻊ ‪/27‬ب ﺗﺮ ِك َﺣﻖ ﳍﺎ‪ ،‬ﻓﺪوﻧﻪ أوﱃ‪ ،‬وأ ﱠﻣﺎ اﻟﻨﱠ َﻮ ِو ّي ﻓﺈﻧﻪ ﺟﻌ َﻞ اﻟ ﱠﻀ ِﻤ َﲑ ِﰲ زاد َﳌ ْﻬ ِﺮ)‪ (1‬اﳌِ ْﺜ ِﻞ‪،‬‬ ‫ﻓﻼ ﳛﺴﻦ أن ﻳﻘﻮل َﻣﺎ ﻓﺮﻋﻪ‪ ،‬ﻓ َﻜﺎ َن اﻟﺼﻮا ُب أن ﻳﻌﱪ ﻛ َﲈ ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﺑﺄن ﻳﻘﻮل ‪ :‬وﳚـ ُﺐ َﻣ ْﻬـ ُﺮ اﳌِ ْﺜـ ِﻞ ﺳـﻮاء زا َد‬ ‫ﻋﻠﻴﻪ اﳌُ َﺴ ﱠﻤﻰ أم ﻧﻘ َﺺ أم ﺳﺎواه)‪ُ ،(2‬ﺛ ﱠﻢ راﺟﻌ ُﺖ ﻛﻼ َم اﻟ َﻔ َﻮاﺋِ ِﺪ اﳌﺤﻀ ِﺔ ﻓﺮأﻳ ُﺘﻪ َذ َﻛ َﺮ ﺗﻘﺮﻳ َﺮ َذﻟِ َﻚ ﻛ َﺬﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻓﺴﺎ ِد اﻟﺼﺪا ِق ﻟﺘﻔﺮﻳ ِﻖ اﻟ ﱠﺼ ْﻔ َﻘ ِﺔ ﻓِـﻴ َﲈ إذا ﲨـ َﻊ ﺑـﲔ اﻟﺼـﺪا ِق‬ ‫واﻟﺒﻴﻊ ﺑﺄن ﻳﻘﻮ َل ‪ :‬زوﺟ ُﺘﻚ ﺑﻨﺘﻲ و َﻣ ﱠﻠ ْﻜ ُﺘﻚ ﻛﺬا ﻣﻦ َﻣﺎﳍﺎ َﲠ َﺬا اﻟ َﻌ ْﺒﺪ‪ ،‬ﻓﻘﺒ َﻞ اﻟﺰو ُج‪َ ،‬ﻋ َﲆ ﻗﻮﻟِ ِﻪ ‪ :‬وﻟﻮ ﺗﻠـ َﻒ اﻟ َﻌ ْﺒـ ُﺪ‬ ‫ﻗﺒﻞ اﻟﻘﺒﺾ اﺳﱰدت اﻷﻟﻒ‪ ،‬وﳍﺎ ﺑﺪ ُل اﻟﺼﺪاق‪ ،‬و ُﻫ َﻮ َﻣ ْﻬ ُﺮ اﳌِ ْﺜ ِﻞ)‪.(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬ﻓﺎﻟﻮاﺟﺐ َﺑ َﺪ ُل اﻟﺒﻀ ِﻊ ﻻ َﺑ َﺪ ُل اﻟ ﱠﺼ َﺪاق‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻛِ َﺘﺎ ِب ا ُﳋ ْﻠﻊ ﻓِﻴ َﲈ إذا اﺗﻔﻘﺎ َﻋ َﲆ ا ُﳋ ْﻠ ِﻊ ِﰲ اﻟﺘﺴﻤﻴ ِﺔ‪ ،‬وأﻗﺎ َم ﻛـ ﱡﻞ‬ ‫َوا ِﺣ ٍﺪ َﺳﻨَﺔ ﺑﺪﻋﻮاه َﻋ َﲆ ﻗﻮﻟﻪ‪ ،‬و َﻋﻦ اﺑ ِﻦ ُ َﴎ ْﻳﺞ َأ ﱠﻧ ُﻪ ُﻳﻌﻤ ُﻞ ﺑﺄﻛﺜﺮ اﻟﺒﻴﻨﺘـﲔ)‪َ ،(4‬ﻗـﺎ َل ﻣـﻦ زﻳﺎداﺗِـﻪ)‪ : (5‬اﻷﻇﻬـﺮ أﳖـ َﲈ‬ ‫ﻳﺘﺴﺎﻗﻄﺎن وﻻ ﻳﺮﺟﺢ ﺑﺎﻟﻜﺜﺮة)‪.(6‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا ِﻋﻨْﺪي ﻓِﻴﻪ ﺗﻌﻘﺐ‪ ،‬و َذ ِﻟ َﻚ أن اﻟﱠ ِﺬي ِﰲ َ ْﴍ ِح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ َﻋﻦ اﺑﻦ ُ َﴎ ْﻳﺞ َأ ﱠﻧـ ُﻪ ﻳﺼـﺎر إِ َﱃ أزﻳـﺪ‬ ‫اﻟﺒﻴﻨﺘﲔ)‪ ،(7‬و َﻫ َﺬا إﻧ َﲈ أﻓﻬﻤﻪ أن اﻟ َﺒﻴﱢﻨَﺔ اﻟﺘﻲ ﻣﻌﻬﺎ ِز َﻳﺎ َدة ِﰲ اﻟﻘﺪر‪ ،‬واﳌﺴﻤﻰ ﻣﻘﺪﻣﺔ؛ ﻷ ﱠن ﻣﻌﻬﺎ ِز َﻳـﺎ َد َة ِﻋ ْﻠـ ٍﻢ‪ ،‬وﺗﻠـﻚ ﻫـﻲ‬ ‫ﺑﻴﻨ ُﺔ اﻟ ﱠﺰ ْو ِج‪ ،‬وإ ﱠﻧ َﲈ َذ َﻛ َﺮ َذﻟِ َﻚ ﻣﺒﻬ ًﲈ إﺷﺎرة إِ َﱃ اﳌﻌﻨﻰ اﻟﱠ ِﺬي ﻳﻘ ُﻊ ﺑﻪ اﻟﱰﺟﻴ ُﺢ‪ ،‬وإﻧ َﲈ ﻓﻬﻤﺖ َذ ِﻟ َﻚ َﻋﻦ اﺑ ِﻦ ُ َﴎ ْﻳﺞ؛ ﻷ ﱠن ﻟـﻪ‬ ‫ﻗﺎﻋﺪ ًة ِﰲ اﻹﺟﺎرا ِت واﻟﺒﻴﺎﻋﺎ ِت ِﻋﻨْﺪ ﻗﻴﺎ ِم ﺑﻴﻨﺘﲔ َأ ﱠﻧ ُﻪ ﻳﺮﺟ ُﺢ ﺑﺎﻟﺒَﻴﱢﻨَﺔ اﻟﺘﻲ ﻣﻌﻬﺎ اﻟ ﱢﺰ َﻳﺎ َدة ﻓ ِﻔﻲ ُﺻﻮ َر ِة اﻛﱰاء اﻟﺜﻠﺚ ﺑﻌﴩـة‬ ‫ودﻋﻮى َﺻﺎ ِﺣﺒﻪ ﺑﻌﴩﻳﻦ‪ ،‬وأﻗﺎ َﻣﺎ ﺑﻴﻨﺘﲔ‪َ ،‬ر ﱠﺟ َﺢ اﺑ ُﻦ ُ َﴎ ْﻳﺞ)‪ (8‬ﺑﻴﻨ َﺔ اﻟﻌﴩﻳﻦ‪ ،‬و َﻫ َﺬا ﻣﺒﺴﻮ ٌط ِﰲ ﻛِ َﺘﺎب اﻟﺪﻋﺎوي)‪.(9‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﺑﻤﻬﺮ\"‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )ب( \"ﺳﻮاه\"‪.‬‬ ‫)‪َ (3‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(591/5) ،‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )ب( \"اﻟﺒﻴﻨﲔ\" ُﺛ ﱠﻢ وﺿﻌﺖ ﻋﻼﻣﺔ اﻟﻠﺤﻖ‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺑﻴﺎن اﻟﺒﻴﻨﺘﲔ\"‪.‬‬ ‫)‪ (5‬ﻋﺒﺎرة \"ﻣﻦ زﻳﺎداﺗﻪ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ َر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.‬‬ ‫)‪َ (6‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(728/5) ،‬‬ ‫)‪ (7‬ﱂ أﺟﺪه ﰲ اﳌﻄﺒﻮع‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"رﺷﻴﺪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(344/8) ،‬‬ ‫‪171‬‬

‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ)‪ِ (1‬ﰲ ِﻛ َﺘﺎ ِب اﻟ ﱠﻄﻼ ِق ﻓِﻴ َﲈ إذا َﻗﺎ َل ﻷرﺑﻊ ‪ :‬ﻛﻠ َﲈ وﻟـﺪ ْت ﺑﻨﺘـﺎن ﻣـﻨﻜﻦ‪،‬‬ ‫ﻓﺎﻷﺧﺮﻳﺎن ﻃﺎﻟﻘﺎن‪ ،‬ﻓﻮﻟﺪ ْت ﻣﺮﺗ ًﺒﺎ َﻋ َﲆ ﻗﻮﻟِ ِﻪ‪ ،‬ﻓﺈذا وﻟﺪت اﻟﺜﺎﻟﺜ ُﺔ ﻓﻮﺟﻬﺎن أﺻـﺤﻬ َﲈ ﻻ ُﺗ َﻀـ ﱡﻢ اﻟﺜﺎﻟﺜـ ُﺔ إِ َﱃ اﻟﺜﺎﻧﻴـﺔ‪ ،‬وﻻ‬ ‫ﻳﻘ ُﻊ ﺑﻮﻻدﲥﺎ ﻃﻼ ٌق ﺣﺘﻰ ﺗﻠ َﺪ اﻟﺮاﺑﻌ ُﺔ‪ ،‬ﻓﺈذا وﻟﺪ ْت ﻓﻌﲆ ﻗِ َﻴﺎ ِس اﺑ ِﻦ ا َﳊـ ﱠﺪا ِد ُﺗﻄَ ﱠﻠـ ُﻖ اﻷوﻟﻴـﺎن ﻃﻠﻘـ ًﺔ ﻃﻠﻘـﺔ‪ ،‬وﻳﻌﺘـﺪان‬ ‫ﺑﺎﻷﻗﺮاء‪،‬وﺗﻨﻘﴤﻋﺪ ُةاﻷﺧﺮﺗﲔ ﺑﻮﻻدﲥ َﲈ‪ ،‬وﻋﲆ ِﻗﻴَﺎ ِس اﺑﻦ اﻟ َﻘﺎ ﱢص)‪ (3)(2‬ﻻ ُﺗ َﻄ ﱠﻠﻖ اﻷوﻟﺘﺎن ﺑﻮﻻدة اﻷﺧﺮﺗﲔ)‪.(4‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬ﻓﺈ ﱠن اﻟ ﱡﺼﻮ َر َة ‪ :‬ﻓﺎﻷﺧﺮﻳﺎن ﻃﺎﻟﻘﺎن‪ ،‬وﻟﻴﺲ ﻫﻨﺎ وﺻ ٌﻒ ﺑﺎﻟ ﱢﺼ ﱠﺤ ِﺔ‪ ،‬ﺣﺘﻰ ﻳﺄ َﰐ ﻓِﻴﻪ‬ ‫ِﺧ َﻼف اﺑﻦ اﻟﻘﺎص)‪.(6)(5‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻣﺴﺎﺋ ِﻞ اﻟ ﱠﺪ ْو ِر)‪َ (7‬ﻋ َﲆ ﻗﻮﻟـﻪ‪ ،‬وﻟـﻮ َﻗـﺎ َل ‪ :‬إذا ﻃﻠﻘﺘـﻚ ﻓﺄﻧـﺖ‬ ‫ﻃﺎﻟﻖ ﻗﺒﻠﻪ ﻃﻠﻘﺘﲔ وﻫﻲ َﻏ ْﲑ ﻣﺪﺧﻮل ﲠﺎ‪ ،‬ﻓﻄﻠﻘﻬﺎ‪ ،‬ﱂ ﻳﻘ ْﻊ َﻋ َﲆ اﻷول ﳾء‪ ،‬وﻋﲆ اﻟﺜﺎﲏ ﻳﻘﻊ اﳌﻨﺠﺰ‪ ،‬وإن ﻛﺎﻧـﺖ‬ ‫ﻣﺪﺧﻮﻻً ﲠﺎ وﻗﻊ ﻃﻠﻘﺘﺎن َﻋ َﲆ اﻟﻮﺟﻬﲔ)‪.(8‬‬ ‫‪/28‬أ َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬ﺑﻞ اﻟﺼﻮا ُب وﻗﻮع ﺛـﻼث َﻋـ َﲆ اﻟـ َﻮ ِﺟ َﻬﲔ؛ ﻷ ﱠن اﻟ ﱡﺼـﻮ َر َة إذا ﻃﻠﻘﺘـﻚ‬ ‫ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻗﺒﻠﻪ ﻃﻠﻘﺘﲔ‪ ،‬وإذا َﻛﺎ َن َذﻟِ َﻚ ِﰲ اﳌﺪﺧﻮل ﲠﺎ وﻗﻊ ﻋﻠﻴﻬﺎ إذا ﻃﻠﻘﻬﺎ ﺛﻼث ﻃﻠﻘﺎت ﺑﻼ ﺧﻼف‪.‬‬ ‫)‪ (1‬ﻛﺘﺐ ِﰲ )ب( \"اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ِﰲ أﺛﻨﺎﺋﻬﺎ‪ ،‬وﻛﺘﺐ اﻟ ﱠﺮ ْو َﺿﺔ‪ ،‬وﻛﺘﺐ أﻳ ًﻀﺎ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺑﻴﺎن اﻟ ﱠﺮ ْو َﺿﺔ ‪ :‬ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻟﻘﺎﴆ\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َأ ُﺑﻮ اﻟ َﻌ ﱠﺒﺎس‪َ ،‬أ ْ َﲪﺪ ﺑﻦ َأ ِﰊ َأ ْ َﲪﺪ اﻟﻘﺎص اﻟﻄﱪي اﻟﻔﻘﻴﻪ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬وأ ﱠﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺴﺒﻪ ﻓﻘﺪ َﻗـﺎ َل اﻟﺴـﻤﻌﺎﲏ ‪ :‬ﻫـﺬه ﻧﺴـﺒ ٌﺔ إِ َﱃ‬ ‫اﻟﻘﺼﺺ واﳌﻮﻋﻈﺔ‪ ،‬و َﻗﺎ َل ‪ :‬وإﻧ َﲈ ﻗﻴﻞ َﻷ ِﰊ اﻟ َﻌ ﱠﺒﺎس اﻟﻘﺎص ﻟﺪﺧﻮ ِﻟ ِﻪ دار اﻟﺪﻳﻠﻢ واﳉﺒﻞ‪ ،‬وﻗﻮد ﻋﺴـﺎﻛﺮ اﳉﻬـﺎد ِﻣﻨْ َﻬـﺎ إِ َﱃ اﻟـﺮوم‬ ‫ﺑﺎﻟﻮﻋﻆ واﻟﺘﺬﻛﲑ‪َ ،‬ﻓ َﻘ ﱠﺺ َﻋ َﲆ اﻟﻨﺎس ورﻏﺒﻬﻢ ِﰲ اﳉﻬﺎد‪ ،‬وﻗﺎدﻫﻢ إِ َﱃ اﻟ ُﻐ َﺰا ِة‪ُ .‬ﺗ ُﻮ ﱢ َﰲ ‪335‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻷﻧ َﺴﺎ َب‪ ،‬ﻟِ ْﻠ ﱠﺴ ْﻤ َﻌﺎ ِ ّﲏ‪ ،(430 ،427/4) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻷﺳ َﲈء‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪ ،(252/2) ،‬واﻟﻌ َﱪ ِﰲ ﺧﱪ ﻣﻦ ﻋـﱪ‪ ،‬ﻟﻠـﺬﻫﺒﻲ‪،‬‬ ‫)‪ ،(50/2‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻟﻠﺴﺒﻜﻲ‪.(59/1) ،‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(130/6) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﻟﻘﺎﴆ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (6‬و ُﻫﻮ ﻛ َﲈ َﻗﺎ َل اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻠﺨﻴﺺ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﻘﺎص‪) ،‬ص‪.(520‬‬ ‫)‪ (7‬ﻣﺴﺎﺋﻞ اﻟﺪور ‪ :‬ﻫﻲ اﻟﺘﻲ ﻳﺪور ﺗ َﺼ ِﺤﻴﺢ اﻟ َﻘ ْﻮل ﻓِﻴﻬﺎ إِ َﱃ إﻓﺴﺎده‪ ،‬وإﺛﺒﺎﺗﻪ إِ َﱃ ﻧ ِﻔﻴﻪ‪ ،‬وﻫﻲ ‪ :‬ﺣﻜﻤﻲ‪ ،‬و ُﻫﻮ َﻣﺎ ﻧﺸﺄ اﻟﺪور ﻓِﻴـﻪ ﻣـﻦ‬ ‫ﺣﻜﻢ اﻟﴩﻋﻲ‪ ،‬وﻟﻔﻈﻲ‪ ،‬و ُﻫﻮ َﻣﺎ ﻧﺸﺄ ﻣﻦ ﻟﻔﻈﻪ ﻳﺬﻛﺮﻫﺎ اﻟﺸﺨﺺ‪ ،‬و ِﰲ اﻟﻄﻼق ُﻫ َﻮ أن ﻳﻘﻮل ﳍﺎ ‪ :‬إذا ﻃﻠﻘﺘـﻚ‪َ ،‬أ ْو إن ﻃﻠﻘﺘـﻚ‪،‬‬ ‫َأ ْو ﻣﺘﻰ ﻃﻠﻘﺘﻚ‪َ ،‬أ ْو ﻣﻬ َﲈ ﻃﻠﻘﺘﻚ‪ ،‬ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻗﺒﻠﻪ ﺛﻼ ًﺛﺎ‪ُ ،‬ﺛ ﱠﻢ ﻃﻠﻘﻬﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ﺗﻔﺼﻴﻞ َذﻟِ َﻚ ﰲ ‪َ :‬ر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،(143 /6) ،‬واﻷﺷﺒﺎ ِه واﻟﻨﻈﺎﺋﺮ‪ ،‬ﻟﻠ ّﺴ ُﻴﻮ ِﻃ ّﻲ‪) ،‬ص‪.(457‬‬ ‫)‪َ (8‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(145 /6) ،‬‬ ‫‪172‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻛِ َﺘﺎ ِب اﻟ ﱢﻠ َﻌﺎ ِن)‪َ (1‬ﻋ َﲆ ﻗﻮﻟِ ِﻪ ‪ :‬ﻓﺮع ﻗﺬف زوﺟﺘﻪ ُﺛ ﱠﻢ أﺑﺎﳖـﺎ ﺑـﻼ‬ ‫ﻟﻌﺎن‪ُ ،‬ﺛ ﱠﻢ ﻗﺬﻓﻬﺎ ﺑﺰﻧﺎ آﺧﺮ‪ ،‬ﻓﺈن ُﺣ ﱠﺪ ﻟﻸول)‪ُ ،(2‬ﺛ ﱠﻢ ﻧﻜﺤﻬﺎ ﻓ ِﻔﻲ ﺣﺪه ﻟﻠﺜﺎﲏ ﻗﻮﻻن)‪.(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا وﻫﻢ ٌوﻗﻊ ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬وﺻﻮاﺑﻪ ُﺛ ﱠﻢ ﻗﺬﻓﻬﺎ‪ ،‬وﻗﻮﻟﻪ ‪ :‬وإن ﱂ ﺗﻄﻠ ْﺐ َﺣ ﱠﺪ اﻟﻘـﺬ ِف ﺣﺘـﻰ‬ ‫أﺑﺎﳖﺎ‪ ،‬ﺻﻮاﺑﻪ ﺣﺘﻰ ﻗﺬﻓﻬﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ َﻗ ْﻮﻟِ ِﻪ ‪ :‬وﺗﻨﻘﴤ)‪ (4‬اﻟ ِﻌ ﱠﺪ ُة َﻣ َﻊ)‪ (5‬ا َﳊ ْﻤ ِﻞ ‪ -‬ﻳ َﻌﻨﻲ َ ْﲪﻞ)‪ (6‬اﻟ ﱢﺰ َﻧﺎ‪-‬‬ ‫اﻟ ﱢﺰ َﻧﺎ‪ِ -‬ﰲ ِﻋ ﱠﺪةِ اﻟ َﻮ َﻓﺎة‪ ،‬و ِﰲ ِﻋ ﱠﺪ ِة اﻟ ﱠﻄ َﻼ ِق إذا َﻛﺎ َﻧ ْﺖ ﻣﻦ ذوا ِت اﻷَ ْﺷ ُﻬ ِﺮ‪َ ،‬أ ْو َﻛﺎ َﻧ ْﺖ ﻣﻦ ذوا ِت اﻷَ ْﻗ َﺮا ِء‪ ،‬وﱂ ﺗ َﺮ د ًﻣﺎ َأ ْو‬ ‫رأﺗﻪ‪ ،‬وﻗﻠﻨﺎ ا َﳊﺎﻣﻞ ﻻ َﲢِﻴ ُﺾ)‪.(7‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ ‪ :‬و َﻫ َﺬا َو ْﻫ ٌﻢ ﻻ َﺗ َﻮ ﱡﻗ َﻒ ِﻋ ْﻨﺪﻧﺎ ِﰲ َذ ِﻟ َﻚ‪َ ،‬ﻓﺈِ ﱠﳖَﺎ إذا َﻛﺎ َﻧ ْﺖ ﻣﻦ ذوا ِت اﻷَ ْﻗـ َﺮا ِء وﱂْﺗـ َﺮ د ًﻣـﺎ َأ ْو َر َأ ْﺗـ ُﻪ‪،‬‬ ‫وﻗﻠﻨﺎ أ ﱠن ا َﳊﺎ ِﻣ َﻞ ﻻ ﲢﻴ ُﺾ‪َ ،‬ﻓﺈِ ﱠﳖَﺎ ﺗﻨﺘﻈ ُﺮ اﻷَ ْﻗ َﺮا َء‪ ،‬وﺑ َﺬ ِﻟ َﻚ َ ﱠﴏ َح اﻟﺒَ َﻐ ِﻮ ﱡي ِﰲ اﻟ ّﺘﻬﺬﻳ ِﺐ)‪ ،(8‬و َﻫ َﺬا )‪(9‬ﻻ ﻧﺰا َع ﻓِﻴﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﻻﺳﺘﱪاء َﻋ َﲆ ﻗﻮﻟﻪ ‪ :‬ﻓﺼﻞ ‪ :‬وﻃﺊ اﻟﺴﻴﺪ أﻣﺘﻪ ِﰲ ﻋﺪﲥﺎ َﻋﻦ‬ ‫َو َﻓﺎة زوج‪ُ ،‬ﺛ ﱠﻢ َﻣﺎ َت اﻟ ﱠﺴ ﱢﻴ ُﺪ‪ ،‬ﻓﻌﻠﻴﻬﺎ إﻛ َﲈل ﻋﺪة اﻟ َﻮ َﻓﺎة‪ُ ،‬ﺛ ﱠﻢ ﺗﱰﺑﺺ اﳊﻴﻀﺔ ﳌﻮت اﻟﺴﻴﺪ)‪.(10‬‬ ‫)‪ (1‬ﻫﻲ َﻛ ِﻠ َﲈ ٌت ُﺟ ِﻌ َﻠ ْﺖ ُﺣ ﱠﺠ ًﺔ َﳌِ ْﻦ ا ْﺿ ُﻄ ﱠﺮ ِﻟ َﻘ ْﺬ ِف َﻣ ْﻦ َﻟ ﱠﻄ َﺦ ﻓِ َﺮا َﺷ ُﻪ َو َأ َْﳊ َﻖ ا ْﻟ َﻌﺎ َر ﺑِ ِﻪ َأ ْو ِﻟﻨَ ْﻔ ِﻲ َو َﻟ ٍﺪ َﻋﻨ ُﻪ‪ُ ،‬ﺳ ﱢﻤ َﻴ ْﺖ ﺑِـ َﺬﻟِ َﻚ ِﻻ ْﺷـﺘِ َﲈ َِﳍﺎ َﻋـ َﲆ‬ ‫إ ْﺑ َﻌﺎ ِد ا ْﻟ َﻜﺎ ِذ ِب ِﻣ ْﻨ ُﻬ َﲈ َﻋﻦ اﻟ ﱠﺮ ْ َﲪ ِﺔ‪َ ،‬وإِ ْﺑ َﻌﺎ ِد ُﻛ ﱟﻞ َﻋﻦ ا ْﻵ َﺧ ِﺮ‪َ ،‬و ُﺟ ِﻌ َﻠ ْﺖ ِﰲ َﺟﺎﻧِ ِﺐ ا ُﳌ ﱠﺪ ِﻋﻲ َﻣ َﻊ أ ﱠﳖَﺎ َأ ْﻳ َﲈ ٌن َﻋ َﲆ ا ْﻷَ َﺻـ ﱢﺢ‪ُ ،‬ر ْﺧ َﺼـ ًﺔ ﻟِ ُﻌ ْ ِﴪـ‬ ‫اﻟ َﺒ ﱢﻴ َﻨﺔ ﺑِ ِﺰ َﻧﺎ َﻫﺎ‪َ ،‬و ِﺻ َﻴﺎ َﻧ ًﺔ ِﻟﻸﻧ َﺴﺎ ِب َﻋﻦ ا ِﻻ ْﺧﺘِ َﻼ ِط‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﻓ ْﺘ َﺢ اﻟ َﺒﺎ ِر ّي‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(440/9) ،‬وﲢﻔ َﺔ اﳌﺤﺘﺎج ِﰲ َ ْﴍح اﳌﻨﻬﺎج‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤﻲ‪.(448/3) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻷول\"‪.‬‬ ‫)‪َ (3‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(315/6) ،‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﻣﻘﺘﴣ\"‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻋﲆ\"‪.‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \"ﲪﻞ\" ﻣﻦ )ب(‪.‬‬ ‫)‪َ (7‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(351/6) ،‬‬ ‫)‪ (8‬اﻟﺘﻬﺬﻳ ُﺐ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.(241/6) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"إﻻ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (10‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(413 /6) ،‬‬ ‫‪173‬‬

‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ :‬اﻟﻔﺮع ﻣﻦ ﻓﺮو ِع اﺑ ِﻦ ا َﳊ ﱠﺪاد‪ ،‬واﺗﺒ َﻊ اﳌﺼﻨ ُﻒ ِﰲ إﻃﻼ ِق ﺗﺼﻮﻳﺮه َﻣﺎ ِﰲ َ ْﴍ ِح اﻟ ﱠﺮاﻓِ ِﻌـ ّﻲ)‪ ،(1‬ﻓﻮﻗـ َﻊ‬ ‫ﻓِﻴﻪ َﻣﺎ ﻻ ﻳﻨﺎﺳﺐ‪ ،‬وﺻﻮرﺗﻪ ِﰲ ﻓﺮو ِع اﺑ ِﻦ ا َﳊ ﱠﺪا ِد ِﰲ اﳌﺴﺘﻮﻟﺪة‪ ،‬وﻋﲆ َﻫ َﺬا ﻳﺘﻨﺰل ﻗ ْﻮﻟﻪ ﺑﻌﺪ َذﻟِ َﻚ‪ ،‬وﻟﻮ َأ َرا َد أن ﻳﻄﺄﻫـﺎ)‪(2‬‬ ‫ﺑﻌﺪ ﻋﺪة اﻟ َﻮ َﻓﺎ ِة ﻓﺎﻟ َﺼ ِﺤﻴﺢ ﺟـﻮازه‪ ،‬ﻓـﺈن اﻟﺘ َﺼـ ِﺤﻴ َﺢ ﺣﻴﻨﺌـ ٍﺬ إﻧـ َﲈ ﻳﺘﺠـ ُﻪ إذا ﻛﺎﻧـﺖ ﻣﺴـﺘﻮﻟﺪة ﺑ ِﺨـ َﻼف اﻷﻣـﺔ َﻏـ ْﲑ‬ ‫اﳌﺴﺘﻮﻟﺪة‪ ،‬وﻻ ﻧﻨﺰل ﻗﻮﻟﻪ ‪ُ :‬ﺛ ﱠﻢ ﻧﱰﺑﺺ ﺑﺤﻴﻀﺔ ﳌﻮت اﻟﺴﻴﺪ َﻋ َﲆ اﻟﺘﺼﻮرﻳﻦ؛ ﻷَ ﱠﳖﺎ إن ﻛﺎﻧﺖ ﻣﺴﺘﻮﻟﺪة ﻓﻤﻮ ُت اﻟﺴـﻴ ِﺪ‬ ‫وﻫﻲ ِﰲ اﻟ ِﻌ ﱠﺪ ِة ﻻ ﻳﻮﺟﺐ اﺳﺘﱪاء‪ ،‬واﻷﻣﺔ َﻏ ْﲑ اﳌﺴﺘﻮﻟﺪة ﻛ َﺬﻟِ َﻚ‪ ،‬وﺻﻮاب اﻟﻜﻼم ‪ :‬ﻟﻮط ِء اﻟ ﱠﺴ ﱢﻴ ِﺪ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِِﺔ َﻋ َﲆ ﻗﻮﻟِ ِﻪ ِﰲ ﻛِﺘَﺎ ِب اﻟ ﱠﺮ َﺿﺎع ‪ :‬ﻓِﻴ َﲈ ﻟﻮ ﻧﻔﻲ اﻟـﺰو ُج اﻟﻮﻟـ َﺪ ﺑﺎﻟﻠﻌـﺎ ِن‪،‬‬ ‫وﻟﻮ ارﺗﻀﻌﺖ ﺑﻪ‪ُ ،‬ﺛ ﱠﻢ ﻻ َﻋ َﻦ‪ ،‬اﻧﺘﻔﻲ اﻟﺮﺿﻴ ُﻊ)‪َ (3‬ﻋﻨﻪ ﻛ َﲈ ﻳﻨﺘ ِﻔﻲ اﻟﻮﻟﺪ‪ ،‬ﻓﻠﻮ اﺳﺘﻠﺤ َﻖ اﻟﻮﻟ ُﺪ ﺑﻌﺪ َذ ِﻟ َﻚ ﳊـ َﻖ اﻟﺮﺿـﻴﻊ‪ ،‬وﱂ‬ ‫َﻳ ْﺬ ُﻛ ُﺮوا ﻫﻨﺎ اﻟ َﻮ ِﺟ َﻬﲔ اﳌﺬﻛﻮرﻳﻦ ِﰲ ﻧﻜﺎ ِح اﻟﺘﻲ ﻧﻔﺎﻫﺎ اﻟ ﱢﻠ َﻌﺎن‪ ،‬وﻻ ﻳﺒﻌﺪ أن ُﻳ َﺴ ﱠﻮى ﺑﻴﻨﻬ َﲈ)‪.(4‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ ‪ :‬ﻗﺪ ذﻛﺮ َﳘﺎ أﺑﻮ اﻟﻔﺮج اﻟ ﱠﺰاز)‪ِ (6)(5‬ﰲ ﺗﻌﻠﻴ ِﻘﻪ‪ ،‬وﻟﻜﻨﻪ َو ِﻫﻢ‪ ،‬ﻓﺈن اﻟ َﻮ ِﺟ َﻬﲔ ِﰲ اﳌﻨ ِﻔﻴﱠﺔ ﴍﻃﻬـ َﲈ أن ﻻ‬ ‫ﻻ َﻳ ُﻜﻮ َن َد َﺧ َﻞ ﺑﺄُ ﱢﻣ ِﻬ َﲈ)‪ ،(7‬ﻓﻼ ﺑ ﱠﺪ ﻣﻦ وﺟﻮ ِد اﻟ ﱠ ْﴩ ِط ﻫﻨﺎ‪ ،‬وﻣﺘﻰ ُو ِﺟ َﺪ اﻟ ﱠ ْﴩ ُط ﻓﻼ ﲢﺮﻳ َﻢ ِﰲ اﻟ ﱠﺮ َﺿﺎ ِع‪ ،‬ﻓـﺈ ﱠن ﴍ َط ﺣﺮﻣـﺔ‬ ‫اﻟﺮﺿﺎ ِع ﲢﻘﻖ اﻹﺻﺎﺑﺔ ‪/28‬ب ِﰲ اﻟﺰوﺟﻴ ِﺔ ﺑ ِﺨ َﻼف اﻟﻮﻟﺪ ﻧﻔﺴﻪ‪ ،‬ﻛ َﲈ َ ﱠﴏ َح ﺑﻪ اﺑ ُﻦ اﻟ َﻘﺎص)‪ِ (8‬ﰲ اﻟﺘﻠﺨـﻴﺺ)‪ ،(9‬و ُﻫـ َﻮ‬ ‫ﻣﻘﺘﴣ ﻛﻼم ﻏﲑه‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮ ِﻟ ِﻪ ‪ِ :‬ﰲ ﻓﺮع ﲢﺘﻪ ﺻﻐﲑة وﻛﺒـﲑة)‪ ،(10‬ﻓﺄرﺿـﻌﺖ أم اﻟﻜﺒـﲑة‬ ‫اﻟﺼﻐﲑة‪ ،‬اﻧﻔﺴ َﺦ ﻧﻜﺎ ُح اﻟﺼﻐﲑ ِة َﻗﻄْ ًﻌﺎ‪ ،‬واﻟﻜﺒﲑة أﻳ ًﻀﺎ َﻋ َﲆ اﻷﻇﻬﺮ‪ ،‬وﻟﻮ أرﺿﻌﺘﻬﺎ ﺑﻨ ُﺖ اﻟﻜﺒﲑة ﻓﺤﻜـﻢ اﻻﻧﻔﺴـﺎخ‬ ‫ﻛ َﲈ )‪(12)(11‬ذﻛﺮﻧﺎ ‪.‬‬ ‫)‪ (1‬اﻧﻈﺮ ‪ :‬اﻟﴩ َح اﻟﻜﺒﲑ‪.(461/9) ،‬‬ ‫)‪ (2‬وﺿﻊ ﻗﺒﻞ ﻛﻠﻤﺔ \"ﻳﻄﺄﻫﺎ\" ِﰲ )أ( ﺣﺮف أﻟﻒ ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻪ‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻟﺮﺿﻊ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(429/6) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﻟ ﱠﺮا ِز ّي\" ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ َأ ْ َﲪﺪ اﺑﻦ زاز‪ ،‬اﻟ ﱠ َﴪ ْﺧ ِﴘ اﻟ ﱡﻨ َﻮ ْﻳ ِﺰي‪ ،‬اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪َ ،‬ﻛﺎ َن ﻳﴬ ُب ﺑـﻪ اﳌﺜـﻞ ِﰲ ﺣﻔـ ِﻆ َﻣـ ْﺬ َﻫ ِﺐ اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ‪ُ .‬ﺗـ ُﻮ ﱢ َﰲ َﺳـﻨَﺔ‬ ‫‪494‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ِ :‬ﺳـ َ ِﲑ َأ ْﻋـ َﻼ ِم اﻟﻨﱡـ َﺒ َﻼ ِء‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(154 /19) ،‬و َﻃ َﺒ َﻘـﺎ ِت اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻟﻠﺴـﺒﻜﻲ‪ ،(101/5) ،‬واﻟـﻮا ِﰲ ﺑﺎﻟ ِﻔﻴـﺎت‪،‬‬ ‫ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪.(63/18) ،‬‬ ‫)‪ِ (7‬ﰲ )أ( \"ﺑﺄﻣﻬﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﻟﻘﺎﴆ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪) :‬ص‪.(542‬‬ ‫)‪ (10‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻛﻴﱪة\" ﺧﻄﺄ‪.‬‬ ‫)‪ (11‬ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"ذﻛﺮﻧﺎ\" \"ﻧﺎ\" ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‬ ‫)‪ (12‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(434/6) ،‬‬ ‫‪174‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫـ َﺬا ﻳﻘﺘﴤـ أن اﻟﺼـﻐﲑ َة ﻳﻨﻔﺴـ ُﺦ ﻧﻜﺎ ُﺣﻬـﺎ ﻗﻄ ًﻌـﺎ‪ ،‬و ِﰲ اﻟﻜﺒـﲑة َﻗـ ْﻮ َﻻن)‪ : (1‬أﻇﻬﺮ َﳘـﺎ‬ ‫اﻻﻧﻔﺴﺎخ‪ ،‬و َﻫ َﺬا وﻫﻢ ﻻ ﻳﺄﰐ ﻫﻨﺎ‪ ،‬ﺑﻞ ا ﱠﻟ ِﺬي ﻳﺄﰐ ﻫﻨﺎ أن اﻟﻜﺒﲑة ﻳﻨﻔﺴﺦ ﻧﻜﺎﺣﻬﺎ ﻗﻄ ًﻌﺎ‪ ،‬وﻛﺬا اﻟﺼﻐﲑة إن دﺧﻞ‬ ‫ﺑﺎﻟﻜﺒﲑة‪ ،‬وإﻻ ﻓ ُﻬ َﻮ ﲢﺮﻳﻢ ﲨﻊ‪ ،‬ﻓِﻴﻨﻔﺴﺦ َﻋ َﲆ اﻷﻇﻬﺮ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻛﺘﺒﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ ِﰲ اﻟﻨﻔﻘﺎ ِت ﻓِﻴ َﲈ إذا ﻛﺎﻧﺖ ﺗﺄﻛ ُﻞ ﻣﻊ زو ِﺟ َﻬﺎ َﻋـ َﲆ اﻟﻌـﺎد ِة‪ ،‬ﺣﻴـﺚ‬ ‫َﻗﺎ َل ‪ :‬أﻗﻴﺴﻬ َﲈ)‪ (2‬و ُﻫ َﻮ ا ﱠﻟ ِﺬي ذﻛﺮه اﻟ ﱡﺮوﻳﺎ ﱡﲏ ِﰲ اﻟ َﺒ ْﺤ ِﺮ ‪ :‬ﻻ ﺗﺴﻘﻂ وإن ﺟﺮﻳﺎ َﻋ َﲆ َذﻟِ َﻚ ﺳﻨﲔ؛ ﻷَ ﱠﻧﻪ ﱂ ﻳﺆ ﱢد اﻟﻮاﺟـﺐ‬ ‫وﺗﻄﻮع ﺑﻐﲑه)‪.(4)(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﻗﻮﻟﻪ ‪ :‬وﺗﻄﻮع ﺑﻐﲑه‪ ،‬ﻳﻘﺘﴤ َأ ﱠﻧ ُﻪ ﻻ ﻳﺮﺟﻊ َﻋ َﲆ َﻫ َﺬا اﻟﻮﺟ ِﻪ ﺑﴚء‪ ،‬و َﻫ َﺬا ﱂ ﻳﻘﻞ ﺑـﻪ أﺣـﺪ‪،‬‬ ‫إذا َﻛﺎ َن دﻓﻊ َذﻟِ َﻚ َﻋ َﲆ َأ ﱠﻧ ُﻪ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﺑﻞ إذا ﱂ ﻳﺴﻘ ْﻂ ﻧﻔﻘﺘﻬﺎ ﻓﺈﻧﻪ ﳚ ُﺐ ﻟﻪ ﺑﺪ ُل َﻣﺎ أﺗﻠﻔﺘﻪ ﻋﻠﻴﻪ َﻋ َﲆ اﻟﻮﺟـﻪ اﳌـﺬﻛﻮر‪،‬‬ ‫ﻓِﻴﺘﺤﺎﺳﺒﺎن‪ ،‬وﻳﺆدي ﻛﻞ َوا ِﺣﺪ ﻣﻨﻬ َﲈ َﺻﺎ ِﺣﺒﻪ َﻣﺎ ﻋﻠﻴﻪ‪ ،‬وﳑـﻦ َﺟـ َﺰ َم ﺑـ َﺬﻟِ َﻚ اﻟ ﱠﺸـ ْﻴﺦ أﺑـﻮ ﺣﺎﻣـﺪ ﻛـ َﲈ ِﰲ اﻟﺒﻴـﺎن)‪(5‬‬ ‫واﻟ َﺒﻨْ َﺪﻧِﻴ ِﺠﻲ)‪.(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ اﳊﻀﺎﻧ ِﺔ ِﰲ اﻟﺘﺨﻴ ِﲑ ﺑﻌﺪ اﻟﺘﻤﻴﻴـ ِﺰ ِﰲ َﻗ ْﻮﻟِـ ِﻪ ‪ :‬وﳚـﺮي أﻳ ًﻀـﺎ‬ ‫ﺑﻴﻨﻬ َﲈ وﺑﲔ ﻣﻦ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟﻨﺴ ِﺐ ﻛﺎﻷ ِخ واﻟ َﻌ ﱢﻢ َﻋ َﲆ اﻷﺻـ ﱢﺢ‪ ،‬وﳚـﺮي ا ِﳋـ َﻼ ُف أﻳ ًﻀـﺎ ﺑـﲔ اﻷ ِب واﻷﺧـ ِﺖ‬ ‫واﳋﺎﻟﺔ إذا ﻗﺪﻣﻨﺎ َﳘﺎ ﻋﻠﻴﻪ ﻗﺒﻞ اﻟﺘﻤﻴﻴﺰ)‪.(8)(7‬‬ ‫)‪ (1‬ﺑﺎﻗﻲ ﻛﻠﻤﺔ \" َﻗ ْﻮ َﻻن\" \"ن\" ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‬ ‫)‪ (2‬أي اﻟ َﻘ ْﻮ َﻻن ِﰲ ﺳﻘﻮط ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻓِﻴ َﲈ ﻳﻨﺘﻔﻊ ﺑﻪ ﺑﺎﺳﺘﻬﻼﻛﻪ ﻛﺎﻟﻄﻌﺎم‪َ .‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(461/6) ،‬‬ ‫)‪ (3‬اﳌﺤﺮ ُر ﰲ اﻟﻔﻘﻪ اﻟﺸﺎﻓﻌﻲ‪) ،‬ص‪.(384‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(461/5) ،‬‬ ‫)‪ (5‬اﻟﺒﻴﺎ ُن ﰲ ﻣﺬﻫﺐ اﻹﻣﺎم اﻟﺸﺎﻓﻌﻲ‪ ،‬ﻟﻠﻌﻤﺮاﲏ‪.(183/11) ،‬‬ ‫)‪ُ (6‬ﻫ َﻮ َأ ُﺑﻮ ﻋﲇ‪ ،‬ا َﳊ َﺴﻦ ﺑﻦ ﻋﺒﻴﺪ اﷲ ُﻣ َﺼ ﱠﻐﺮ ﺑﻦ ﳛﻴﻰ‪ ،‬اﳌﻨﺴﻮب إِ َﱃ َﺑ ْﻨ َﺪﻧِﻴ ِﺠﲔ وﻫﻲ ﺑﻠﺪة َﻗ ِﺮﻳﺒﺔ ﻣـﻦ َﺑ ْﻐـ َﺪاد‪ ،‬ﺧـﺮج إﻟﻴﻬـﺎ ِﰲ آﺧـﺮ‬ ‫ﺣﻴﺎﺗﻪ‪ ،‬و َﻣﺎت ﻓِﻴﻬﺎ َﺳ َﻨﺔ ‪425‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪،‬ﻟﻠﺨﻄﻴﺐ اﻟﺒﻐﺪادي‪ ،(343 /7) ،‬واﻷﻧ َﺴـﺎ ِب‪ِ ،‬ﻟ ْﻠ ﱠﺴـ ْﻤ َﻌﺎ ِ ّﲏ‪ ،(402/1) ،‬و َﻃ َﺒ َﻘـﺎ ِت اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻴﺔ‪،‬‬ ‫ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(206 /1) ،‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"اﻟﺘﺨﻴﲑ\" ﺗﺼﺤﻴﻒ‪ ،‬وﻗﺪ أﺛﺒﺖ \"اﻟﺘﻤﻴﻴﺰ\" ﻣﻦ َر ْو َﺿﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.‬‬ ‫)‪َ (8‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(510/6) ،‬‬ ‫‪175‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ا ﱠﻟ ِﺬي ِﰲ َ ْﴍ ِح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪ ،(1‬واﻟﻮﺳﻴ ِﻂ)‪ ،(2‬واﻟﻨﱢ َﻬﺎ َﻳ ِﺔ)‪ (3‬أ ﱠن ا ِﳋ َﻼ َف ﳚﺮي إذا ﻗـﺪﻣﻨﺎه ﻋﻠـﻴﻬ َﲈ‪،‬‬ ‫ﻓﻤﻘﺘﴣ َﻫ َﺬا ﻳﺜﺒ ُﺖ اﻟﺘﺨﻴ ِﲑ َﻋ َﲆ اﻷَ َﺻ ﱢﺢ‪ ،‬وﻛ َﺬﻟِ َﻚ َﺻ ﱠﺤ َﺤ ُﻪ ِﰲ اﳌُ َﺤ ﱠﺮ ِر)‪ ،(4‬واﳌﻨﻬﺎ ِج)‪ ،(5‬وﻣﻘﺘﴣ َﻣﺎ ِﰲ اﻟ ﱠﺮ ْو َﺿ ِﺔ َأ ﱠﻧ ُﻪ‬ ‫َأ ﱠﻧ ُﻪ ﻻ ﻳﺜﺒﺖ اﻟﺘﺨﻴﲑ‪ ،‬ﻓﺈ ﱠن اﻷَ َﺻ ﱠﺢ أﳖ َﲈ ﻻ ﻳﺘﻘﺪ َﻣﺎن‪ ،‬وﻗﺪ ﻛﺘﺒ ُﺖ َﻋ َﲆ ا َﳌ ْﺴ َﺄ َﻟﺔ ﺗﺼﻨﻴ ًﻔﺎ ﺳﻤﻴﺘﻪ \" ِذ ْﻛﺮ اﳌﺴﺘﻨ ِﺪ ِﰲ ﲣﻴﲑ‬ ‫اﻟﻮﻟﺪ\")‪ ،(6‬ﻓﻠﻴﻨﻈﺮ ﻣﻨﻪ‪ ،‬واﷲ أﻋﻠﻢ‪.‬‬ ‫ُﻗ ْﻠ ُﺖ ‪ :‬وﺳﻤﻌﺖ ﻣﻦ َﺷ ْﻴ ِﺨﻨﺎ ﺑﻌﺪ َذﻟِ َﻚ أن َﻣـﺎ ِﰲ اﻟ ﱠﺮ ْو َﺿـ ِﺔ ُﻫـ َﻮ اﻟﺼـﻮاب ا ﱠﻟـ ِﺬي ﻻ ﳚـﻮ ُز ﻏـﲑه؛ ﻷ ﱠن‬ ‫ا ِﳋ َﻼف إﻧ َﲈ ﳚﺮي ِﰲ َذ َﻛ ٍﺮ ﻣﺆﺧ ٍﺮ وأﻧﺜﻰ ُﻣ َﻘ ﱠﺪﻣﺔ‪ ،‬أ ﱠﻣﺎ إذا َﻛﺎ َن اﻟﺬﻛﺮ ﻣﻘﺪ ًﻣﺎ‪ ،‬واﻷَﻧﺜﻰ ﻣـﺆﺧﺮة‪ ،‬ﻓـﻼ ﲣﻴـﲑ ﻗﻄ ًﻌـﺎ‪،‬‬ ‫ﻓﻌﲆ َﻫ َﺬا إن ﻗﺪﻣﻨﺎ اﻷب َﻋ َﲆ اﻷﺧ ِﺖ واﳋﺎﻟ ِﺔ و ُﻫ َﻮ اﻷﺻ ﱢﺢ‪ ،‬ﻓ ُﻬ َﻮ ِﻋ ْﻨﺪ اﻷب ﻗﻄ ًﻌﺎ وﻻ ﲣﻴﲑ‪ ،‬وإن ﻗﺪﻣﻨﺎ َﳘﺎ َﻋـ َﲆ‬ ‫اﻷب ﺟﺎء اﳋﻼف‪.‬‬ ‫اﳉﻨﺎﻳﺎت إِ َﱃ آﺧﺮ ا ْﻟ ِﻔ ْﻘﻪ ‪:‬‬ ‫ﻣﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ‪/29‬أ َﻋ َﲆ ﻗﻮﻟِ ِﻪ ‪ :‬اﻟﴬب اﻟﺜﺎﲏ ‪ :‬أن ﻳﺼﲑ اﻟﺴﺒﺐ ﻣﻐﻠﻮ ًﺑﺎ ﺑﺄن‬ ‫ر َﻣﺎه ﻣﻦ ﺷﺎﻫﻖ ﻓﺘﻠﻘﺎه رﺟﻞ ﺑﺴﻴﻒ َﻓ َﻘ ﱠﺪ ُه ﻧﺼ ِﻔﲔ‪ ،‬ﻓﺎﻟﻘﺼﺎص َﻋ َﲆ اﻟﻘـﺎد‪ ،‬وﻻ ﳾء َﻋـ َﲆ اﳌﻠﻘـﻲ ﺳـﻮاء ﻋـﺮف‬ ‫اﳊﺎل أم ﻻ‪ ،‬و ِﰲ وﺟ ٍﻪ ﳚ ُﺐ ﻋﻠﻴﻪ اﻟ ﱠﻀ َﲈ ُن ﺑﺎﳌَﺎ ِل ﻻ ﺑﺎﻟﻘﺼﺎ ِص‪ ،‬واﻟ َﺼ ِﺤﻴﺢ اﻷول)‪.(7‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا اﻟﻮﺟﻪ َو ِﻫ َﻢ ﻓِﻴﻪ اﳌﺼﻨ ُﻒ‪ ،‬وﱂ َﻳ ِ ْﴫ إِ َﱃ َذﻟِ َﻚ أﺣ ٌﺪ ﻣﻦ اﻷَ ْﺻ َﺤﺎ ِب؛ ﻷَ ﱠﻧـﻪ إذا وﺟـ َﺐ ﻋﻠﻴـﻪ‬ ‫اﻟ ﱠﻀ َﲈ ُن ﺑﺎﳌﻠﻚ ﻛﻠﻪ‪ ،‬واﻷول ﻣﻘﺘﺺ ﻣﻨﻪ‪ ،‬ﻟﺰ َم اﳉﻤ ُﻊ ﺑﲔ اﻟﻘﺼﺎص‪ ،‬وﻛ َﲈل اﻟﺪﻳﺔ‪ ،‬وﻻ َﺳﺒِﻴﻞ إﻟﻴﻪ ﻓِﻴ َﲈ ﻧﺤﻦ ﻓِﻴﻪ‪ ،‬وإﻧـ َﲈ‬ ‫اﻟﺘﺒﺲ َذ ِﻟ َﻚ َﻋ َﲆ اﳌﺼﻨ ِﻒ ﻣﻦ ﺣﻜﺎﻳ ِﺔ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ َﻫ َﺬا اﻟﻮﺟﻪ‪ ،‬إذ ﻓِﻴﻪ ‪ :‬وﻛ َﲈ ﻻ ﳚﺐ َﻋ َﲆ اﳌﻠﻘﻲ اﻟﻘﺼﺎص ﻻ ﳚـﺐ ﻋﻠﻴـﻪ‬ ‫اﻟ ﱠﻀ َﲈن‪ ،‬و َﻋﻦ اﻟ ﱠﺸ ْﻴ ِﺦ أﰊ ﺣﺎﻣﺪ َأ ﱠﻧ ُﻪ ﳚﺐ ﻋﻠﻴﻪ اﻟ ﱠﻀ َﲈن)‪ ،(8‬ﻗﺪاد اﳌُﺼﻨﻒ ﺑﺎﳌَﺎ ِل ﻻ ﺑﺎﻟﻘﺼﺎص‪ ،‬واﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ﱂ ﳛﻘـﻖ َﻫـ َﺬا‬ ‫اﻟﻮﺟﻪ‪ ،‬واﻟﻮﺟﻪ ِﰲ اﻟﺘﻬﺬﻳﺐ وﻏﲑه‪ ،‬وا ﱠﻟ ِﺬي ِﰲ اﻟﺘﻬﺬﻳﺐ وﻗﻴﻞ ﻓِﻴ َﲈ ﻟﻮ أﻟﻘﻲ ﻣـﻦ اﻟﺸـﺎﻫﻖ ﻓﻘﺒـﻞ أن ﻳﺼـﻴ َﺐ اﻷر َض‬ ‫)‪ (1‬اﻟﴩ ُح اﻟﻜﺒﲑ‪.(101 ،100/10) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎ َج‪.(242/6) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﳖﺎﻳ َﺔ اﳌﻄﻠﺐ ِﰲ دراﻳﺔ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﺠﻮﻳﻨﻲ‪.(566/15) ،‬‬ ‫)‪ (4‬اﳌﺤﺮ ُر‪) ،‬ص‪.(382‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎ َج‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(90/3) ،‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ﻋﺒﺎرة \"وﻗﺪ ﻛﺘﺒﺖ َﻋ َﲆ ا َﳌ ْﺴ َﺄ َﻟﺔ ﺗﺼﻨﻴ ًﻔﺎ ﺳﻤﻴﺘﻪ ِذ ْﻛ ُﺮ اﳌﺴﺘﻨﺪ ِﰲ ﲣﻴﲑ اﻟ ُﻮ ِﻟ َﺪ\" ﺑﺨﻂ أﻛﱪ ﻣﻦ اﻟﺴﺎﺑﻖ‪.‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(15/7) ،‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴ َﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪.(262/6) ،‬‬ ‫‪176‬‬

‫َﻗ ﱠﺪ ُهإﻧﺴﺎ ٌنﻧﺼ ِﻔﲔ‪،‬أناﻟ ﱠﻀ َﲈن َﻋ َﲆ اﳌﻠﻘﻲ دون اﻟﻘﺎد‪ ،‬ذﻛﺮه أﺑﻮ ﺣﺎﻣﺪ وﻟﻴﺲ ﺑ َﺼ ِﺤﻴﺢ‪َ ،‬ﻫـ َﺬا ﻛـﻼم اﻟﺒَ َﻐـ ِﻮ ّي)‪ ،(1‬و َﻫـ َﺬا‬ ‫ﻳﺪ ﱡل َﻋ َﲆ أن اﳌﺤﻜﻲ َﻋـﻦ أﰊ ﺣﺎﻣـﺪ ِﰲ أ ﱠن اﳌﻠﻘـﻰ ﺿـﺎﻣ ٌﻦ ﺑﺎﻟﻘﺼـﺎص‪َ ،‬أ ْو ا َﳌـﺎل دون اﻟﻘـﺎد‪ِ ،‬ﺧـ َﻼف َﻣـﺎ ﴏح ﺑـﻪ‬ ‫اﳌﺼﻨﻒ‪ ،‬واﻗﺘﻀﺎه ﻛﻼم أﺻﻠﻪ‪ ،‬و ِﰲ اﻟﻨﱢ َﻬﺎ َﻳﺔ‪ ،‬و ِﰲ ﺑﻌﺾ اﻟﺘﺼﺎﻧﻴﻒ ﺣﻜﺎﻳﺔ وﺟ ٍﻪ ﻏﺮﻳ ٍﺐ أن اﻟﻘﺎﺗ َﻞ ُﻫ َﻮ ا ُﳌ ْﻠ ِﻘﻲ)‪ ،(2‬و َﻫـ َﺬا‬ ‫و َﻫ َﺬا ﺑﻌﻴﺪ ﻻ أﺻ َﻞ ﻟﻪ‪ ،‬و َﻣﺎ َﺣ َﻜﺎ ُه َﻋ ْﻦ ﺑﻌ ِﺾ اﻟﺘﺼﺎﻧﻴ ِﻒ إن َأ َرا َد ﺑﻪ اﻟ ُﻔـﻮ َرا ِ ّﲏ‪ ،‬ﻓﻠـﻢ أﻗـ ْﻒ ﻋﻠﻴـﻪ ِﰲ اﻹﺑﺎﻧـ ِﺔ‪ ،‬وإن َأ َرا َد‬ ‫ﻏ َﲑهﻓ ُﻬ َﻮ اﻟﻮﺟﻪ ا ﱠﻟ ِﺬي ُذﻛِ َﺮ َﻋـﻦ اﻟ ﱠﺸـﻴْ ِﺦ أﰊ ﺣﺎﻣـﺪ‪َ ،‬و َﺣ َﻜـﻰ اﻟﺒﻨـﺪﻧﻴﺠﻲ‪ ،‬واﺑـ ُﻦ اﻟ ﱠﺼـﺒﱠﺎغ‪ ،‬واﻟ ﱠﺸـ ْﻴ ُﺦ ِﰲ اﳌُ َﻬـ ﱠﺬب)‪،(3‬‬ ‫واﻟﻌﻤﺮاﲏ ِﰲ اﻟﺒﻴﺎ ِن وﺟ ًﻬﺎ أﳖ َﲈ ﴍﻳ َﻜﺎ َن ِﰲ اﻟﻘﺼﺎص واﻟﺪﻳﺔ)‪ ،(4‬و َﺻ ﱠﺤ َﺢ اﺑ ُﻦ اﻟ ﱠﺼﺒﱠﺎ ِغ اﺧﺘﺼﺎص َذ ِﻟ َﻚ ﺑﺎﻟﻘﺎد‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ا َﳌ ْﺴﺄَ َﻟ ِﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻄﻊ َﻃ ْﺮ َﻓﻴْﻪ)‪ ،(5‬وا ﱠدﻋﻰ ﻧﻘ َﺼـﻪ ﺑﺸـﻠ ٍﻞ ِﰲ اﻟﻴـﺪ َأ ْو‬ ‫اﻟﺮﺟﻞ ﻓ ِﻔﻴﻪ ﻧﺼﻮ ٌص وﻃﺮ ٌق ﳐﺘﴫﻫﺎ أرﺑﻌﺔ أﻗﻮال‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ‪ :‬واﻟﺜﺎﻟﺚ ﺗﺼﺪﻳﻖ اﳌﺠﻨﻲ ﻋﻠﻴﻪ إ ِن ا ﱠد َﻋـﻰ اﻟﺴـﻼﻣﺔ ﻣـﻦ‬ ‫اﻷﺻﻞ‪ ،‬وإن ا ﱠدﻋﻰ زوال اﻟﻨﻘﺺ ﺑﻌﺪ وﺟﻮده ﺻﺪق اﳉﺎﲏ)‪.(6‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ :‬ﺣﻜﻰ اﳌﺼﻨ ُﻒ َﻫ َﺬا اﻟﻘﻮل اﻟﺜﺎﻟﺚ َﻋ َﲆ ﻧﻤ ٍﻂ َﻋ ِﺠﻴ ٍﺐ َﻟ ْﻴ َﺲ ﺑﻤﻮﺟﻮ ٍد)‪ِ (7‬ﰲ اﻟﻜﺘ ِﺐ‪ ،‬و َﻫ َﺬا ﻏﻠـﻂ‪،‬‬ ‫ﻏﻠﻂ‪ ،‬وإﻧ َﲈ ﺣﻜﺎﻳﺔ اﻟﻘﻮل اﻟﺜﺎﻟﺚ أن ﻳ َﻘﺎ َل إن أﻧﻜﺮ اﳉﺎﲏ اﻟﺴﻼﻣﺔ ﻣﻦ اﻷﺻﻞ‪ ،‬ﻓـﺎﻟﻘﻮل ﻗﻮﻟـﻪ‪ ،‬وإن ادﻋـﻰ ﺣـﺪوث‬ ‫اﻟﻨﻘﺺ ﻓﺎﻟﻘﻮل ﻗﻮل اﳌﺠﻨﻲ ﻋﻠﻴﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻣﺴﺄﻟ ِﺔ اﳊﺎﻣ ِﻞ ﳚ ُﺐ ﻋﻠﻴﻬـﺎ اﻟ َﻘ َﺼـﺎ ُص‪/29 ،‬ب َﻗـﺎ َل اﻟ َﻐـ َﺰا ِ ﱡﱄ‪:‬‬ ‫ﻓﻌﲆ ﻗﻮل ا ْ ِﻹ ْﺻﻄَ ْﺨ ِﺮ ّي ﻻ ﻳﻤﻜﻦ اﻻﻗﺘﺼﺎص ﻣﻦ ﻣﻨﻜﻮﺣ ٍﺔ ﳜﺎﻟﻄﻬﺎ زوﺟﻬﺎ)‪.(8‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﱂ ﻳﻘ ْﻞ اﻟ َﻐ َﺰا ِ ﱡﱄ ﻓﻌﲆ ﻗﻮ ِل ا ْ ِﻹ ْﺻ َﻄ ْﺨ ِﺮ ّي‪ ،‬و َﻫ َﺬا ﻣﻮﺿ ٌﻊ َو ِﻫ َﻢ ﻓِﻴﻪ ا ُﳌ َﺼـﻨﱢ ُﻒ ﺗﺒ ًﻌـﺎ ﻷﺻـﻠﻪ‪ ،‬وإﻧـ َﲈ‬ ‫وﻗ َﻊ َﻫ َﺬا ِﰲ ﻛﻼ ِم اﻟ َﻐ َﺰا ِ ّﱄ ﺗﻔﺮﻳ ًﻌﺎ َﻋ َﲆ َو ْﺟ ِﻪ اﻷﻛﺜﺮﻳﻦ)‪ (9‬ﻻ َﻋ َﲆ وﺟ ِﻪ ا ْ ِﻹ ْﺻﻄَ ْﺨ ِﺮ ّي‪ ،‬وﻋﲆ َﻫ َﺬا ﻓﻘـﻮل ا ُﳌ َﺼـﻨﱢ ِﻒ ﺗﺒ ًﻌـﺎ)‪(10‬‬ ‫)‪ (1‬اﻟﺘﻬﺬﻳ ُﺐ ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.(35/7) ،‬‬ ‫)‪ (2‬ﳖﺎﻳ ُﺔ اﳌﻄﻠﺐ‪ ،‬ﻟﻠﺠﻮﻳﻨﻲ‪.(50/16) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻬﺬ َب‪.(87/5) ،‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺒﻴﺎ َن‪.(390/11) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻃﺮﻓﻪ\"‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(80/7) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﺑﻤﺠﺮد\"‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(95/7) ،‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴ َﻂ ِﰲ اﳌَ ْﺬ َﻫﺐ‪.(308 ،307 ،/6) ،‬‬ ‫)‪ (10‬ﻋﺒﺎرة \" وإﻧ َﲈ وﻗﻊ َﻫ َﺬا ِﰲ ﻛﻼم اﻟ َﻐ َﺰا ِ ّﱄ ﺗﻔﺮﻳ ًﻌﺎ َﻋ َﲆ وﺟﻪ اﻷﻛﺜﺮﻳﻦ ﻻ َﻋ َﲆ وﺟﻪ اﻻﺻﻄﺨﺮي‪ ،‬وﻋﲆ َﻫـ َﺬا ﻓﻘـﻮل اﳌﺼـﻨﻒ ﺗﺒ ًﻌـﺎ\"‬ ‫ﻣﻠﺤﻘﺔ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬وﻳﺒﺪو واﺿ ًﺤﺎ أن ﻋﺒﺎرة \"ﻻ َﻋ َﲆ وﺟﻪ اﻻﺻﻄﺨﺮي‪ ،‬وﻋﲆ َﻫ َﺬا ﻓﻘﻮل اﳌﺼـﻨﻒ ﺗﺒ ًﻌـﺎ ﻷﺻـﻠﻪ\" ﻣﻜـﺮرة‪،‬‬ ‫وﻫﻲ َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫‪177‬‬

‫ﻻ َﻋ َﲆ وﺟﻪ ا ْ ِﻹ ْﺻﻄَ ْﺨ ِﺮ ّي‪ ،‬وﻋﲆ َﻫ َﺬا ﻓﻘﻮ ِل اﳌُ َﺼ ﱢﻨ ِﻒ ﺗﺒ ًﻌﺎ ﻷﺻﻠﻪ‪ ،‬و َﻫـ َﺬا إن َأ َرا َد ﺑـﻪ إن ا ﱠد َﻋـ ْﺖ اﳊﻤـ َﻞ ﻓ ُﻬـ َﻮ ﻟـ َﺬﻟِ َﻚ‬ ‫ﳑﻨﻮ ٌع؛ ﻷ ﱠن ا ْ ِﻹ ْﺻﻄَ ْﺨ ِﺮ ّي ﻻ ﳚﻌ ُﻞ َد ْﻋ َﻮى اﳊﻤ ِﻞ َﻣﺎﻧﻌ ًﺔ ﻣﻦ اﺳﺘﻴﻔﺎ ِء اﻟ َﻘ َﺼﺎ ِص‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮﻟِﻪ ‪ :‬ﻓﺮع َﻣﺎت َﻋﻦ زوﺟ ٍﺔ ﺣﺎﻣ ٍﻞ‪ ،‬وأ ٍخ)‪ ،(1‬و ِﰲ اﻟ ﱠ ِﱰ َﻛـ ِﺔ َﻋ ْﺒـﺪ‪،‬‬ ‫ﻓﴬ َب ﺑﻄﻨَﻬﺎ ﻓﺄﻟﻘﺖ اﳉﻨ َﲔ ﻣﻴ ًﺘﺎ‪ ،‬ﺗﻌﻠﻘﺖ اﻟ ُﻐ ﱠﺮ ُة ﺑﺮﻗﺒ ِﺔ اﻟ َﻌﺒْﺪ ﻓﻠﻸم ﺛﻠﺜﻬﺎ‪ ،‬وﻟﻠﻌﻢ ﺛﻠﺜﺎﻫﺎ‪ ،‬واﻟ َﻌ ْﺒﺪ ﻣﻠﻜﻬـ َﲈ‪ ،‬واﳌَﺎﻟِـﻚ ﻻ‬ ‫ﻳﺴﺘﺤﻖ)‪َ (2‬ﻋ َﲆ ﻣﻠﻜِ ِﻪ ﺷﻴ ًﺌﺎ‪ ،‬ﻓِﻴﻘﺎﺑ ُﻞ َﻣﺎ ﻳﺮ ُﺛ ُﻪ ﻛ ﱡﻞ َوا ِﺣ ٍﺪ ﺑ َﲈ ﻳﻤﻠﻜﻪ‪ ،‬ﻓﺎﻷخ)‪ (3‬ﻳﻤﻠ ُﻚ ﺛﻼ َﺛ َﺔ أرﺑﺎ ِع اﻟ َﻌ ْﺒـ ِﺪ ﻓِﻴﺘﻌﻠـﻖ ﺑـﻪ ﺛﻼﺛـﺔ‬ ‫أرﺑﺎ ِع اﻟ ُﻐ ﱠﺮ ِة‪َ ،‬و َﻟ ُﻪ ﺛﻠﺜﺎ اﻟﻐﺮة‪ ،‬ﻳﺬﻫﺐ اﻟﺜﻠﺜﺎن ﺑﺎﻟﺜﻠﺜﲔ‪ ،‬ﻳﺒﻘﻰ ﻧﺼﻒ ﺳﺪس اﻟﻐﺮة)‪ (4‬ﻣﺘﻌﻠﻘﺎ ﺑﺤﺼﺘﻪ ﻣﻦ اﻟ َﻌ ْﺒ ِﺪ)‪.(5‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا ﻻ ﻳﻤﻜﻦ؛ ﻷ ﱠن اﻟﺴﻴ َﺪ ﻻ ﺛﺒﺎ َت)‪ (6‬ﻟﻪ َﻋ َﲆ َﻋﺒْ ِﺪ ِه)‪(7‬دﻳﻦ‪َ ،‬و َﻗﺎ َل ِﰲ ﺣﺎﺷﻴ ٍﺔ أﺧﺮى ‪َ :‬ﻫـ َﺬا ﻟَـ ْﻴ َﺲ‬ ‫ﺑ ُﻤ ْﺴ َﺘ ِﻘﻴﻢ‪ ،‬وإﻧ َﲈ ﻳﺒﻘﻰ ﺳﺪ ُس اﻟ ُﻐ ﱠﺮ ِة وﻳﺘﻌﻠﻖ َذﻟِ َﻚ ﺑﺤ ﱠﺼ ِﺔ اﻟ ﱠﺰ ْو َﺟـﺔ ﻣـﻦ اﻟ َﻌﺒْـ ِﺪ‪َ ،‬واﻟ ﱠﺼـ َﻮا ُب أن ُﻳ َﻘـﺎ َل ‪ :‬ﻳﺒﻘـﻰ ﺳـﺪس‬ ‫اﻟﻐﺮة‪َ ،‬أ ْو ﻳﺒﻘﻰ ُر ْﺑ َﻊ ﺣ ﱠﺼﺘِ ِﻪ ِﻣ َﻦ اﻟ ُﻐ ﱠﺮ ِة ُﻣﺘﻌﻠ ًﻘﺎ ﺑﻨﺼﻴ ِﺐ اﻟ ﱠﺰ ْو َﺟ ِﺔ‪ ،‬وﻛﺬا َﻗﺎﻟَﻪ اﻟ َﻘﺎ ِﴈ أﺑﻮ اﻟﻄﱠﻴﱢﺐ‪ ،‬وﻗﺪ ﺑﺴﻄَﻪ ِﰲ اﻟ َﻔ َﻮاﺋِـﺪ‬ ‫واﳌﻠ ﱠﲈت‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ِﰲ اﻟ ﱠﺮ ْو َﺿﺔ ‪ :‬واﻟ ﱠﺰ ْو َﺟﺔ ﲤﻠ ُﻚ ُر ْﺑ َﻊ اﻟ َﻌ ْﺒ ِﺪ ﻓِﻴﺘﻌﻠﻖ ﺑﻪ ُر ْﺑ ُﻊ اﻟ ُﻐ ﱠﺮ ِة‪ ،‬وﳍﺎ ﺛﻠﺚ اﻟﻐﺮة‪ ،‬ﻳـﺬﻫ ُﺐ ُر ْﺑـ ُﻊ ﺑﺮﺑـﻊ‪،‬‬ ‫ﻳﺒﻘﻰ ﳍﺎ ﻧﺼﻒ ﺳﺪس اﻟ ُﻐ ﱠﺮ ِة)‪ (8‬ﻣﺘﻌﻠ ًﻘﺎ ﺑﻨﺼﻴﺐ اﻷخ‪ ،‬و ُﻫ َﻮ ﺛﻼﺛﺔ أرﺑﺎع اﻟ َﻌ ْﺒﺪ‪ ،‬ﻓﻴﻔﺪﻳﻪ ﺑﺄن ﻳﺪﻓﻊ ﻧﺼﻒ ﺳـﺪس اﻟ ُﻐـ ﱠﺮ ِة‬ ‫إِ َﱃ اﻟ ﱠﺰ ْو َﺟﺔ)‪.(9‬‬ ‫َو َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ِﰲ اﳊﺎﺷﻴ ِﺔ اﻷوﱃ ‪ :‬ﻗﻮﻟﻪ ‪ :‬وﻳﺒﻘﻰ ﳍﺎ ﻧﺼ ُﻒ ﺳﺪس اﻟ ُﻐ ﱠﺮ ِة‪َ ،‬ﻫ َﺬا َو ْﻫ ٌﻢ‪ ،‬ﻓﺎﻟﺒﺎﻗﻲ ﳍﺎ ُر ْﺑﻊ اﻟﻐـﺮة‪،‬‬ ‫ﻣﺘﻌﻠ ًﻘﺎ ﺑﺤﺼﺔ اﻷخ)‪ ،(10‬ﻗﻮﻟﻪ ‪ (11) :‬ﻓﻴﻔﺪﻳﻪ َأ ْو ﻳﺪﻓﻊ)‪ (12‬ﻧﺼ َﻒ ُﺳ ُﺪ ِس اﻟ ُﻐ ﱠﺮ ِة إِ َﱃ اﻟ ﱠﺰ ْو َﺟﺔ‪ ،‬ﺻﻮاﺑﻪ ‪ :‬ﺑﺄن ﻳﺪﻓﻊ ُر ْﺑﻊ اﻟﻐﺮة‪،‬‬ ‫ﻟَ ِﻜﻦ إﻧ َﲈ َذ َﻛ َﺮ َذﻟِ َﻚ ﻟﻘﻀﻴﺔ اﻟﺘﻘﺎﺑﺾ‪ ،‬و َﱂْ ُﻳﻨَ ﱢﺒ ْﻪ ﻋﻠﻴﻪ‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫)‪ِ (1‬ﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ ِز َﻳﺎ َدة \"ﻷب\"‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﳛﺘﺴﻖ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (3‬ﻛﺘﺐ ﺟﺰء ﻣﻦ ﻛﻠﻤﺔ \"اﻷخ\" ‪\" :‬اﻷ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﻛﺘﺒﺖ \"اﻷخ\" ﻛﺎﻣﻠﺔ ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( ِز َﻳﺎ َدة \" َو َﻟ ُﻪ ﺛﻠﺜﺎ اﻟﻐﺮة\"‪.‬‬ ‫)‪َ (5‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(224/7) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻳﺜﺒﺖ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )أ( \" َﻋ ْﺒﺪي\" ﺧﻄﺄ‪ ،‬وﻳﺒﺪو أﳖﺎ ﻛﺘﺒﺖ َﺻ ِﺤﻴﺤﺔ أو ًﻻ \" َﻋ ْﺒﺪه\"‪.‬‬ ‫)‪ (8‬ﻋﺒﺎرة \"وﳍﺎ ﺛﻠﺚ اﻟﻐﺮة‪ ،‬ﻳﺬﻫﺐ ُر ْﺑﻊ ﺑﺮﺑﻊ‪ ،‬ﻳﺒﻘﻰ ﳍﺎ ﻧﺼﻒ ﺳﺪس اﻟﻐﺮة\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪َ (9‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(224/7) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( \"اﻟﺰوج\"‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻓِﻴﻌﺪﻟﻪ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻟﻪ\"‪.‬‬ ‫‪178‬‬

‫ُﻗ ْﻠ ُﺖ ‪ :‬و َﻫ َﺬا ا ﱠﻟ ِﺬي َﻗﺎﻟَ ُﻪ َﺷﻴْ ُﺨﻨﺎ ُﻫ َﻮ اﻟ ﱠﺼ َﻮاب‪ ،‬وﻫﻲ ﻣﺴﺄﻟﺔ اﳊﺎوي اﻟ ﱠﺼـﻐﲑ اﻟﺘـﻲ ﺣﻜـ َﻢ ﻓِﻴﻬـﺎ ﺑﺎﻧﻌﻜـﺎس‬ ‫اﳌﻠﻜﲔ‪ ،‬وﻓﺮﺿﻬﺎ ﺑﺄن)‪ (1‬ﻗﻴﻤ َﺔ اﻟ َﻌ ْﺒ ِﺪ ﻋﴩون دﻳﻨﺎ ًرا‪ ،‬وﻗﻴﻤـﺔ اﻟ ُﻐـ ﱠﺮ ِة ﺳـﺘﻮن دﻳﻨـﺎ ًرا‪ ،‬واﻣﺘﻨـ َﻊ اﻟﺘﻘـﺎص)‪(2‬؛ ﻷ ﱠن اﻟـ ﱠﺪﻳﻨﲔ‬ ‫ﻟﻴﺴﺎ)‪ِ (3‬ﰲ ذﻣﺘِ ِﻬ َﲈ‪ ،‬واﻟﻘﺎﻋﺪ ُة ِﰲ َذ ِﻟ َﻚ أ ﱠن اﻟ ُﻐ ﱠﺮ َة ﺗﺘﻌﻠ ُﻖ ﺑﺮﻗﺒﺔ اﻟﻌﺒﺪ إﻻ َﻣﺎ ﺻﺎدف)‪(4‬ﻣﻦ ﺟﻨﺎﻳﺘﻪﺣـﻖ ﺳـﻴﺪه‪ ،‬ﻓﺈﻧـﻪ ﻫـﺪر‪،‬‬ ‫وﺟﻨﺎﻳﺔ َﻫ َﺬا اﻟ َﻌﺒْﺪ ﺻﺎدﻓﺖ ﺣﻖ اﻟ ﱠﺰ ْو َﺟﺔ ِﰲ ُر ْﺑﻊ اﻟﺜﻠﺚ؛ ﻷَ ﱠﳖﺎ ﺗﺮث)‪ (5‬ﺛﻠﺚ اﻟ ُﻐ ﱠﺮ ِة‪ ،‬وﳍﺎ ﻣﻦ اﻟ َﻌﺒْﺪ ُر ْﺑﻌـﻪ‪ ،‬ﻓﺴـﻘ َﻂ ُر ْﺑـ ُﻊ‬ ‫ﺛﻠﺚ اﻟ ُﻐ ﱠﺮ ِة‪ ،‬و ُﻫ َﻮ ﲬﺴﺔ دﻧﺎﻧﲑ‪ ،‬وﺗﺒﻘﻰ ﺛﻼﺛﺔ أرﺑﺎﻋﻪ‪ ،‬و ُﻫ َﻮ ﲬﺴﺔ ﻋﴩ دﻳﻨﺎ ًرا)‪/30 ،(6‬أ وﺻﺎدف ﺟﻨﺎﻳﺔ اﻟ َﻌ ْﺒـﺪ ِﰲ ﺣـ ﱢﻖ‬ ‫اﻟ َﻌ ﱢﻢ ﺛﻼﺛﺔ أرﺑﺎع اﻟﺜﻠﺜﲔ؛ ﻷ ﱠن ﻟﻪ ﺛﻠﺜﻲ اﻟﻐﺮة)‪ (7‬وﺛﻼﺛﺔ أرﺑﺎع اﻟ َﻌ ْﺒﺪ ﻓﺴﻘﻂ َذ ِﻟ َﻚ)‪ ،(8‬ﻓ َﻜﺎ َن ﺛﻼﺛـﺔ أرﺑـﺎع اﻟﺜﻠـﺚ)‪ ،(9‬و ُﻫـ َﻮ‬ ‫ﲬﺴﺔ ﻋﴩ دﻳﻨﺎ ًرا ﻣﻀﻤﻮ ًﻧﺎ َﻋ َﲆ ﺣﺼﺔ اﻟﻌﻢ‪ ،‬ورﺑﻊ اﻟﺜﻠﺜﲔ‪ ،‬و ُﻫ َﻮ ﲬﺴﺔ ﻋﴩة)‪ (10‬دﻧﺎﻧﲑ‪ ،‬ﻣﻀﻤﻮ ًﻧﺎ َﻋ َﲆ ﺣﺼـﺔ)‪(11‬اﻷم‪،‬‬ ‫إﻻ أ ﱠن اﻷُ ﱠم ﻟَﻴْ َﺲ ِﰲ ﻳﺪﻫﺎ إﻻ رﺑﻊ اﻟ َﻌﺒْﺪ وﻗﻴﻤﺘﻪ )‪(13)(12‬ﲬﺴﺔ دﻧﺎﻧﲑ ﻓﺘﺴﻠﻤﻪ‪ ،‬واﻷخ ِﰲ ﻳﺪه ﺛﻼﺛﺔ أرﺑﺎع اﻟ َﻌ ْﺒﺪ‪ ،‬وﻗﻴﻤﺘـﻪ)‪(14‬‬ ‫ﻋﴩ ﻓﺘﺴﻠﻤﻪ ﻓِﻴﻨﻌﻜﺲ ﻗﺪر اﳌﻠﻜﲔ‪ ،‬أ ﱠﻣﺎ إذا ﺣﺼﻞ اﻟﺘﻘﺎض ﺑﺎﻟﱰاﴈ ﻓﻠﻪ َﻋ َﲆ ﲬﺴـﻬﺎ)‪ (15‬ﻋﴩـة‪ ،‬وﳍـﺎ َﻋـ َﲆ ﺣﺼـﺔ‬ ‫ﲬﺴﺔ ﻋﴩ ﻓﺘﺬﻫﺐ ﻋﴩة ﺑﻌﴩة ﻳﺒﻘﻰ ﲬﺴﺔ‪ ،‬وﻫﻲ ﻧﺼﻒ ﺳﺪس اﻟﻐﺮة‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ِﰲ ﻓﺮ ِع دﺧ َﻞ ُﻣ ْﺴـﻠِ ٌﻢ دا َر ا َﳊـ ْﺮ ِب ﻣﻨﻔـﺮ ًدا‪ ،‬و َأ َ َﴎ أﺑـﺎه َأ ْو اﺑﻨـﻪ‬ ‫اﻟﺒﺎﻟﻎ ﱂ ﻳﻌﺘﻖ ِﻣﻨْ ُﻪ ﳾء ِﰲ اﳊﺎل؛ ﻷَ ﱠﻧﻪ ﻻ ﻳﺼ ُﲑ رﻗﻴ ًﻘﺎ ﺑﻨﻔﺲ اﻷَ ْ ِﴎ‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ‪ :‬وﻟﻮ َأ َ َﴎ ُأ ﱠﻣﻪ َأ ْو ﺑﻨﺘﻪ اﻟﺒﺎﻟﻐﺔ رﻗـﺖ‬ ‫)‪ (1‬ﻛﺘﺒﺖ ﻧﺼﻒ ﻛﻠﻤﺔ \"ﺻﺎدف\" ‪\" :‬ﺻﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ُ ،‬ﺛ ﱠﻢ ﺑﻘﻴﺘﻬﺎ ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪ ،‬و َذﻟِ َﻚ ﺣﻔﺎ ًﻇﺎ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻟﻘﺼﺎص\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"إﻧﺴﺎن\"‪.‬‬ ‫)‪ (4‬ﻛﺘﺐ ﻧﺼﻔﻬﺎ ا َﻷ ﱠول \"ﺻﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﻧﺼﻔﻬﺎ اﻟﺜﺎﲏ \"ذف\" ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪.‬‬ ‫)‪ِ (5‬ﰲ )أ( \"ﻣﺮت\" ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ﻧﺼﻒ ﻛﻠﻤﺔ دﻳﻨﺎ ًرا\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺑﻘﻴﺘﻬﺎ ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪ ،‬و َذ ِﻟ َﻚ ﺣﻔﺎ ًﻇﺎ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻟﻪ\"‪.‬‬ ‫)‪ (8‬أﺛﺒﺖ \"ﻓﺴﻘﻂ\" ﻣﻦ )ب( ﻷﳖﺎ ﻣﻄﻤﻮﺳﺔ ِﰲ )أ(‪.‬‬ ‫)‪ (9‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻟﺜﻠﺜﲔ\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺑﻘﻴﺘﻬﺎ‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"اﻟﺜﻠﺚ\" ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻋﴩة\"‪.‬‬ ‫)‪ (11‬ﻛﻠﻤﺔ \"ﺣﺼﺔ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"ﲬﺴﺔ\" ﻛﺘﺒﺖ ﺑﲔ و\"ﻗﻴﻤﺘﻪ\" و\"ﲬﺴﺔ\" إِ َﱃ ﻓﻮق ﻣﻨﻬ َﲈ‪ ،‬ﻓﻜﺄﻧﻪ ﻧﺴﻴﻬﺎ ُﺛ ﱠﻢ َﻛ َﺘ َﺒ َﻬﺎ ﻫﻜﺬا‪.‬‬ ‫)‪ِ (13‬ﰲ )ب( \"ﲬﺲ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (14‬ﰲ )ب( ِز َﻳﺎ َدة \"ﲬﺲ\"‪.‬‬ ‫)‪ِ (15‬ﰲ )ب( \"ﺣﺼﺘﻬﺎ\"‪.‬‬ ‫‪179‬‬

‫ﺑﻨﻔﺲ اﻷﴎ‪َ ،‬ﻗﺎ َل ‪ :‬وإﳊﺎق)‪(1‬اﺑﻦ اﳊﺪاد اﻻﺑ ِﻦ اﻟﺼﻐ ِﲑ ﺑﺎﻷُ ﱢمو ُﻫ َﻮ ﻫﻔﻮة ِﻋﻨْﺪ اﻷَ ْﺻ َﺤﺎ ِب؛ ﻷ ﱠن اﳌﺴﻠ َﻢ ﻳﺒﻴﻌﻪ وﻟ ُﺪه‬ ‫وﻟ ُﺪه اﻟﺼﻐﲑ ِﰲ ا ِﻹ ْﺳ َﻼم ﻓﻼ ُﻳ َﺘ َﺼ ﱠﻮ ُر َﺳﺒﻴﻪ)‪.(2‬‬ ‫َﻗﺎ َل ﺷﻴ ُﺨﻨﺎ ‪ :‬ﻳﺘﺼﻮر َذﻟِ َﻚ ِﰲ ﺻﻮرة وﻫﻲ َﻣﺎ إذا َﻛﺎ َن اﻟﺼﻐ ُﲑ ﳏﻜﻮ ًﻣﺎ ﺑﺈﺳﻼﻣﻪ‪ ،‬و ُﻫ َﻮ ﳑﻠـﻮ ٌك ﳊـﺮﰊ‪ ،‬ﻓﺈﻧـﻪ‬ ‫ﻳﺴﺒﻰ‪ ،‬ﻛ َﲈ ﺳﺒﻖ َﻋﻦ اﺑﻦ ا َﳊ ﱠﺪاد‪ ،‬ﻓﺈذا ﺳﺒﺎه أﺑﻮه ﺗﺼﻮرت اﳌﺴﺄﻟﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ‪َ ،‬ﻋ َﲆ ﻗﻮ ِﻟ ِﻪ ‪َ :‬ﻗﺎ َل اﳌﺘـﻮﱄ إذا َﻗـﺎ َل ﻻ أﻟـﺒﺲ)‪َ (3‬ﻫـ َﺬا اﻟﺜـﻮب‪ ،‬و َﻫـ َﺬا‬ ‫اﻟﺜﻮب ﻓﻬ َﲈ ﻳﻤﻴﻨﺎن ﻟﻮﺟﻮد ﺣﺮف اﻟﻌﻄﻒ‪ ،‬وﻟﻜﻞ َوا ِﺣ ٍﺪ ﺣﻜﻤﻬﺎ‪َ ،‬ﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪ : (4‬و ِﰲ َﻫـ َﺬا ﺗﻮﻗـﻒ‪ ،‬وﻟـﻮ أوﺟـ َﺐ‬ ‫ﺣﺮف اﻟﻌﻄﻒ ﻛﻮﳖ َﲈ ﻳﻤﻴﻨﲔ ﻷوﺟ َﺐ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ ‪ :‬ﻻ أﻛﻠ ُﻢ ﻫﺬﻳﻦ‪ ،‬وﻻ آﻛﻞ ﻫﺬﻳﻦ )‪.(5‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ ‪ :‬ﺻﻮاﺑﻪ ﻻ أﻛﻠ ُﻢ زﻳ ًﺪا وﻋﻤ ًﺮا‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿﺔ َﻋ َﲆ ﻗﻮﻟﻪ ‪ِ :‬ﰲ ﻧﻈﺮ اﻟ َﻘﺎ ِﴈ اﳌﻮﱄ ِﰲ اﻷوﺻـﻴﺎء‪ ،‬ﻓـﺈن أﻗـﺎ َم ﺑﻴﻨـ ًﺔ أن‬ ‫اﻟ َﻘﺎ ِﴈ اﳌﻌﺰول ﻧﻔﺬ وﺻﺎﻳﺘﻪ َﻓ َﺮ ﱠده‪ ،‬ﻓﺈن ﺷ ﱠﻚ ِﰲ ﻋﺪاﻟﺘﻪ ﻓﻮﺟﻬﺎن)‪.(6‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ :‬ﻳﻮﻫﻢ أن اﻟ َﻮﺟ َﻬﲔ ِﰲ ا ﱠﻟ ِﺬي ﻧﻔﺬ اﻷول وﺻﻴﺘﻪ)‪ (7‬ﺑﺄﻣﺮ وﻟـﻴﺲ)‪ (8‬ﻛـ َﺬ ِﻟ َﻚ ﺑـﻞ ﳛﻠﻬـ َﲈ ﻓِـﻴ َﲈ)‪ (9‬إذا‬ ‫ﺻﻮ َرﻟﻸول)‪(10‬وﺻﻴﺔ‪،‬وإ ﱠﻧ َﲈأﺛﺒ َﺖوﺻﻴﺘَﻪ ِﻋﻨْ َﺪاﻟﺜﱠﺎ ِﲏ‪،‬وﺷ ﱠﻚ اﻟﺜﺎﲏ ِﰲ ﻋﺪاﻟﺘِﻪ‪ ،‬وﻗﺪ َ ﱠﴏ َح اﺑ ُﻦ اﻟ ﱠﺼﺒَﺎ ِغ ِﰲ ﺷﺎ ِﻣﻠِﻪ ﺑ َﺬﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ َﻋ َﲆ ﻗﻮﻟِ ِﻪ ‪ :‬ﺑﻌﺪ ﺣﻜﺎﻳ ِﺔ ا ِﳋ َﻼ ِف ِﰲ أ ﱠن اﻟ ِﻘ ْﺴ َﻤ َﺔ ﺑﻴ ٌﻊ وإﻗـﺮا ٌر ُﺛـ ﱠﻢ‬ ‫ﻗﺒﻞ اﻟﻘﻮﻻن إذا ﺟﺮت اﻟﻘﺴﻤ ُﺔ إﺟﺒﺎ ًرا‪ ،‬ﻓﺈن ﺟـﺮت ﺑـﺎﻟﱰاﴈ ﻓِﻴﺒـﻊ ﻗﻄ ًﻌـﺎ‪ ،‬وﻗﻴـﻞ اﻟﻘـﻮﻻن ِﰲ اﳊـﺎﻟﲔ‪َ ،‬ﻗـﺎ َل‬ ‫اﻟ َﺒ َﻐ ِﻮ ّي‪ :‬واﻷَ َﺻﺢ اﻟﻄﺮﻳﻖ اﻷول)‪.(11‬‬ ‫)‪ِ (1‬ﰲ )ب( \"أﳊﻖ\"‪.‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(469/7) ،‬‬ ‫)‪ِ (3‬ﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪\" : (33/8) ،‬ﻷﻟﺒﺴﻦ\"‪ ،‬و ِﰲ ﻧﺴﺨﺔ أﺧﺮى \"ﻻ أﻟﺒﺲ\" ﻛ َﲈ ﻫﻨﺎ‪.‬‬ ‫)‪(4‬ﻋﺒﺎرة \" َﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ\" ﻟﻴﺴﺖ ﻣﻮﺟﻮدة ِﰲ َر ْو َﺿ ِﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪ ،‬واﻟﻌﺒﺎرة اﳌﻘﻮﻟﺔ ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،‬وﻟﻴﺴﺖ ﻟﻠﺮاﻓﻌﻲ‪.‬‬ ‫)‪َ (5‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪.(33/8) ،‬‬ ‫)‪ (6‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(118/8) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻧﻔﺬ اﻟ َﻮ ِﺻ ﱠﻴﺔ أوﻻً\"‪.‬‬ ‫)‪ (8‬ﻛﻠﻤﺔ ‪\" :‬وﻟﻴﺲ\" ﻣﻦ )ب(‪،‬وﻫﻲ ﻣﻨﺎﺳﺒﺔ ﳌﻘﺘﴣ اﻟﺴﻴﺎق‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﳏﻠﻬﺎ ﻓِﻴﻬ َﲈ\"‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﱂ‪ ....‬اﻷول\"‪ ،‬ﻣ َﻜﺎ َن اﻟﻨﻘﻂ ﻛﻠﻤﺔ َﻏ ْﲑ واﺿﺤﺔ‪.‬‬ ‫)‪َ (11‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(193/8) ،‬‬ ‫‪180‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا َو ْﻫ ٌﻢ‪ ،‬ﻓﺎﻟ َﺒ َﻐ ِﻮ ﱡي ﱂ ُﻳ َﺼ ﱢﺤ ْﺢ َﻫ َﺬا‪ ،‬وإﻧ َﲈ َﺻ ﱠﺤ َﺢ اﻟﻄﺮﻳ َﻖ اﻟﺜﺎﲏ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬واﻟ َﺼ ِﺤﻴﺢ َأ ﱠﻧ ُﻪ ﻻ‬ ‫ﻓﺮق ﺑﲔ أن ﺗﻜﻮن ﻗﺴﻤﺘﻬﺎ ﺑﺎﻟﱰاﴈ )‪(1‬أو ‪/30‬بﺑﺎﳉﱪ َأ ﱠﻧ ُﻪ َﻋ َﲆ اﻟﻘﻮﻟﲔ‪ ،‬وﻗﻴﻞ ‪َ :‬ﳘﺎ إذا اﻗﺘﺴ َﲈ ﺟ ًﱪا ﻓـﺈن َﻛـﺎ َن‬ ‫ﺑﺎﻟﱰاﴈ ﻓ ُﻬ َﻮ ﺑﻴﻊ ﻗﻮﻻً َوا ِﺣ ًﺪا)‪.(2‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا ﻃﻠ َﺐ اﻷدا َء ﻣﻦ اﺛﻨﲔ ﻓ ِﻔﻲ وﺟﻮ ِب اﻹﺟﺎﺑ ِﺔ ﻋﻠﻴﻬ َﲈ وﺟﻬـﺎن‪،‬‬ ‫و َﻗﺎ َلاﺑ ُﻦاﻟ َﻘﺎص)‪(3‬ﻗﻮﻻن‪،‬وأ َﺻ ّﺤﻬ َﲈاﻟ ُﻮ ُﺟﻮب‪،‬وﻟﻴﺲﻣﻮﺿﻊا ِﳋ َﻼف َﻣﺎ إذا ﻋﻠﻤﻨﺎ ﻣﻦ ﺣﺎﳍﻢ رﻏﺒﺔ َأ ْو إﺑﺎء)‪.(4‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ‪ ،‬واﻟ ﱠﺮاﻓِ ِﻌ ﱡﻲ َﺣ َﻜﻰ َﻫ َﺬا اﻟﻜﻼ َم َﻋﻦ اﻹ َﻣﺎ ِم‪ ،‬وا ُﳌ َﺼ ﱢﻨ ُﻒ ﱂ ﻳﺘﺄﻣﻠﻪ ﻓﻮﻗﻊ ﻟﻪ َﻫـ َﺬااﳋﻠﻞ)‪،(5‬‬ ‫وا ﱠﻟ ِﺬي ِﰲ َ ْﴍح اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪َ ،(6‬ﻗﺎ َل)‪ (7‬اﻹ َﻣﺎم ‪ :‬وﻣﻮﺿﻊ اﻟ َﻮ ِﺟ َﻬﲔ َﻣﺎ إذا ﻋﻠ َﻢ اﳌﺪﻋﻮن أن ﻣـﻦ اﻟﺸـﻬﻮد)‪ (8‬ﻣـﻦ ﻳﺮﻏـﺐ ِﰲ‬ ‫اﻷداء‪َ ،‬أ ْو ﱂ ﻳﻌﻠ َﲈ ﻣﻦ ﺣﺎﳍﻢ رﻏﺒ ًﺔ وﻻ إﺑﺎء‪ ،‬أ ﱠﻣﺎ إذا ﻋﻠ َﲈ إﺑﺎءﻫﻢ ﻓﻠﻴﺲ َذﻟِ َﻚ ﻣﻮﺿﻊ اﳋﻼف)‪.(9‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺣﺎﺷﻴﺔ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ اﻟ ﱠﺮ ْو َﺿ ِﺔ ﻓِﻴ َﲈ إذا ا ﱠدﻋﻰ اﳌُ ﱠﺪﻋﻰ ﻋﻠﻴﻪ َأ ﱠﻧ ُﻪ ﺣﻠﻔﻪ‪ ،‬وﻃﻠ َﺐ ﻳﻤﻴ َﻨﻪ َﻋ َﲆ‬ ‫َذﻟِ َﻚ وﻓﺮ َﻋﻨﺎ َﻋ َﲆ اﻷ َﺻ ﱢﺢ‪ ،‬و ُﻫ َﻮ َأ ﱠﻧ ُﻪ ﳛﻠﻔﻪ)‪َ (10‬ﻋ َﲆ ﻗﻮﻟِ ِﻪ‪ ،‬وإن ﱂ ﺗﻘ َﻮ)‪ (11‬ﺑﻴﻨ ُﺔ ﺣﻠﻒ اﳌﺪﻋﻲ َأ ﱠﻧ ُﻪ َﻣﺎ ﺣﻠﻔﻪ ُﺛـ ﱠﻢ ﻳﻄﻠـﺐ‬ ‫اﳌَﺎل)‪.(12‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا وﻫ ٌﻢ وﺻﻮاﺑﻪ‪ُ ،‬ﺛ ﱠﻢ ﻳﻄﻠﺐ ﺣﻠﻒ اﳌﺪﻋﻰ ﻋﻠﻴﻪ)‪.(13‬‬ ‫)‪ (1‬ﺣﺮف اﻟﻌﻄﻒ \"أو\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (2‬اﻟﺘﻬﺬﻳﺐ ﰲ اﻟﻔﻘﻪ اﻟﺸﺎﻓﻌﻲ‪.(212/8) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻟﻘﺎﴆ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (4‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(244/8) ،‬‬ ‫)‪ (5‬واﻷﻣﺮ ﻛ َﲈ َﻗﺎ َل اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪ ،‬ﻓﻘﺪ رﺟﻌﺖ إِ َﱃ ﺗﻠﺨﻴﺺ اﺑﻦ اﻟﻘﺎص ﻓﻠﻢ أﺟﺪ َﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ اﻟﻨﱠ َﻮ ِو ّي ِﰲ روﺿﺘﻪ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ا ُﳌ َﻬ ﱠﺬب\"‪.‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )أ( ﻛﻠﻤﺔ ُﺛ ﱠﻢ ﻋﺪﻟﺖ ﺑﻜﻠﻤﺔ \" َﻗﺎ َل\" ﻓﻮﻗﻬﺎ‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﳌﺸﻬﻮد\"‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ا َﳊﺎ ِﺷ َﻴ ِﺔ\"‪.‬‬ ‫)‪ (9‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻋﻠﻘﻪ\"‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"ﺗﻘﻢ\"‪.‬‬ ‫)‪َ (12‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪.(320/8) ،‬‬ ‫)‪ (13‬ﻋﺒﺎرة \" َﻫ َﺬا وﻫﻢ وﺻﻮاﺑﻪ‪ُ ،‬ﺛ ﱠﻢ ﻳﻄﻠﺐ ﺣﻠﻒ اﳌﺪﻋﻰ ﻋﻠﻴﻪ\" أﳊﻘﺖ َﻋ َﲆ ﻳﺴﺎر ﺣﺎﺷﻴﺔ ِﰲ )ب( ُﺛ ﱠﻢ ﻛﺘﺐ ﺑﻌﺪﻫﺎ \"ﺻﺢ\"‪.‬‬ ‫‪181‬‬

‫ﻓﺼ ٌﻞ ِﰲ َﻛﻼ ِﻣﻪ ِﰲ ُأ ُﺻﻮل ا ْﻟ ِﻔ ْﻘﻪ‬ ‫ﻓﻤﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إ ﱠن ﳏ ّﻞ ا ِﳋ َﻼ ِف ِﰲ َأ ﱠﻧ ُﻪ ﻻ ﻳﺸﺘﻖ اﺳﻢ اﻟﻔﺎﻋﻞ ﻟﴚء‪ ،‬واﻟﻔﻌﻞ ﻗـﺎﺋﻢ ﺑﻐـﲑه)‪ (1‬إﻧـ َﲈ ُﻫـ َﻮ‬ ‫ﺑﺎﻟﻨﺴﺒ ِﺔ إِ َﱃ اﳌﻮﺿﻮﻋﺎ ِت اﻟﻠﻐﻮﻳﺔ‪ ،‬ﻓﺄ ﱠﻣﺎ اﻟﴩﻋﻴﺎت َﻓﺈِ ﱠﳖَﺎ ﺗﻄﻠ ُﻖ ﺣﻘﻴﻘ ًﺔ َﻋ َﲆ ﻣﻦ ﻳﺜﺒﺖ ﻟﻪ َذﻟِ َﻚ اﻟﻮﺻﻒ وﻟﻮ وﻛﻴﻞ‬ ‫َأ ْو وﻟﻴﻪ َأ ْو اﳊﺎﻛﻢ َﻣﺎ ﱂ ﻳﻈﻬﺮ أن اﳌﺮاد اﳌﺒﺎﴍ‪ ،‬ﻛﻘﻮﻟﻪ ‪\" :‬اﻟﺒﻴﻌﺎن ﺑﺎﳋﻴﺎر\")‪ ،(2‬وﻣﻦ اﻷو ِل ‪\" :‬ﻣﻦ ﺑـﺎ َع ﻧﺨـ ًﻼ ﻗـﺪ‬ ‫ُأ ﱢﺑ َﺮ ْت\"‪\" ،‬وﻣﻦ أﻋﺘ َﻖ ِ ْﴍ ًﻛﺎ ﻟﻪ ِﰲ َﻋ ْﺒﺪ\"‪َ ،‬ﻗﺎ َل ‪ :‬وﻗﺪ َﺑ ﱠﻴ َﻨﺎ َذﻟِ َﻚ ِﰲ ﻗﺎﻋﺪةِ اﻷَ ْﻓ َﻌﺎ ِل اﳌﺴﻨﺪةِ إِ َﱃ ﻓﺎﻋﻠﻴﻬﺎ)‪.(3‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ ﻗﻮ ُﻟ ُﻪ ِﰲ ﻣﺴﺄﻟﺔ ﴍط إﻃﻼق اﳌﺸﺘﻖ ﺣﻘﻴﻘﺔ دوام أﺻﻠﻪ)‪ : (4‬إ ﱠﻧ ُﻪ اﻋﺘﻘﺪ ﺑﻌﻀﻬﻢ )‪(5‬أن ﳏﻞ ا ِﳋـ َﻼف‬ ‫ا ِﳋ َﻼف ِﰲ اﳌﺸﺘﻖ اﳌﺤﻜﻮم ﺑﻪ َﻣﺎ)‪ (6‬إذا َﻛﺎ َن ﻣﺘﻌﻠﻖ اﳊﻜﻢ‪ ،‬ﻓﻠﻴﺲ ﳏﻞ ا ِﳋ َﻼف ﺑﻞ َﻳ ُﻜﻮن ﺣﻘﻴﻘﺔ ﺑﺎﻟﻨﺴـﺒﺔ إِ َﱃ اﻷزﻣﻨـﺔ‬ ‫ﻛﻠﻬﺎ اﺗﻔﺎ ًﻗﺎ ﻧﺤﻮ ‪) ,+ ،0/‬اﻟ ﱡﻨﻮر‪) }(7) | ،(2:‬اﻟﺘﻮﺑﺔ ‪.(8)(5 :‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬واﻟ ﱠﺼ َﻮا ُب ِﻋ ْﻨﺪي َأ ﱠﻧ ُﻪ ﻻ ﻓﺮق‪ ،‬و َذﻟِ َﻚ ﻣﻦ أﻗﺪم َﻋ َﲆ ﺻﻔ ٍﺔ ﳑﱠﺎ ُذﻛِ َﺮ ﻓ ِﻌ ْﻨﺪ ﺗﻠﺒﺴﻪ ﲠﺎ ﺗﻨﺎوﻟﺘـﻪ‬ ‫اﻵﻳﺔ ﺣﻘﻴﻘﺔ‪ُ ،‬ﺛ ﱠﻢ ﻻ ﻳﻨﻘﻄ ُﻊ اﳊﻜ ُﻢ إﻻ ﺑِ َﺪﻟِﻴ ٍﻞ ﴍﻋ ﱟﻲ‪ ،‬ﻛﺈﺳﻼم اﳌﴩك اﺗﻔﺎ ًﻗﺎ‪ ،‬و َﻛ َﺘ ْﻮ َﺑ ِﺔ اﻟ ﱠﺰا ِﲏ وﻧﺤـﻮه َﻋـ َﲆ ﻗـﻮل‪،‬‬ ‫وﻣﻦ)‪َ (9‬ﺗ َﻠ ﱠﺒ َﺲ ﺑ َﺬﻟِ َﻚ اﻟ ﱠﴚء ﻗﺒﻞ ﻧﺰول اﻵﻳﺔ ﺗﻨﺎوﻟﺘﻪ اﻵﻳﺔ ِﻋﻨْﺪ ﻧﺰوﳍﺎ)‪ (10‬ﰲ أداﺋﻬﺎ أﳖﺎ إﻗﺎﻣﺔ اﳊﻜﻢ ﻋﻠﻴﻪ‪ ،‬و َﻳ ُﻜـﻮن‬ ‫)‪ (1‬ﻗﺪ ﻧﻘﻞ ﻗﺒﻠﻪ ا ِﳋ َﻼف ِﰲ َذﻟِ َﻚ اﺑﻦ ا َﳊﺎ ِﺟﺐ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬رﻓ َﻊ ا َﳊﺎ ِﺟ ِﺐ َﻋﻦ ُ ْﳐ َﺘ َﴫ اﺑﻦ ا َﳊﺎ ِﺟﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ﱡﺴ ْﺒ ِﻜ ّﻲ‪.(422/1) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( ِز َﻳﺎ َدة ﺗﻜﻤﻠﺔ ﺟﺰء ﻣﻦ ا َْﳊ ِﺪﻳﺚ \" َﻣﺎ ﱂ\"‪ ،‬ورﺑ َﲈ ﺗﻜﻮن ﺳﺒﻖ ﻗﻠﻢ؛ ﳊﻔﻈﻪ ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪) :‬ص‪.(136‬‬ ‫)‪ (4‬ﺧﺎﻟﻒ ﺑ َﺬ ِﻟ َﻚ اﺑﻦ ﺳﻴﻨﺎ‪ ،‬و َأ ُﺑﻮ ﻫﺎﺷﻢ اﳉ ﱠﺒﺎﺋﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻨﻬﺎ َج اﻟﻮﺻﻮل إِ َﱃ ﻋﻠﻢ ا ُﻷ ُﺻﻮل‪ ،‬ﻟﻠﺒﻴﻀﺎوي‪) ،‬ص‪.(32‬‬ ‫)‪ِ (5‬ﰲ )ب( \"أﻧﻪ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"أ ﱠﻣﺎ\"‪.‬‬ ‫)‪ (7‬ﺣﺮف اﻟﻔﺎء ِﰲ اﻵﻳﺔ ﺳﺎﻗﻂ ﻣﻦ اﻟﻨﺴﺨﺘﲔ‪ ،‬وﻛﺬا ﺳﺎﻗﻂ ِﻋﻨْﺪ اﻟ ﱡﺴ ْﺒﻜِ ّﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻹﲠﺎ َج‪ ،‬ﻟﻠﺴﺒﻜﻲ‪.(233 /1) ،‬‬ ‫)‪ (8‬ﻗﺪ َﻗﺎ َل ﻫﻨﺎ ﺑﻤﺜﻞ ﻗﻮل اﻟ ﱡﺴ ْﺒ ِﻜ ّﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻹﲠﺎ َج‪ ،‬ﻟﻠﺒﻴﻀﺎوي‪.(233 /1) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﳑﻦ\"‪.‬‬ ‫)‪ (10‬ﻛﺘﺒﺖ ِﰲ )أ( ﻛﻠﻤﺔ َﻏ ْﲑ واﺿﺤﺔ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫‪182‬‬

‫اﻟﺘﻨﺎو ُل ﺣﻘﻴﻘ ًﺔ‪ ،‬ﻓﺈن َﻛﺎ َن ﻛﻼ ُم اﷲ َﺗ َﻌﺎ َﱃ ﻗﺪﻳﻢ‪ ،‬واﻹﻧﺰال ﺑ َﺬ ِﻟ َﻚ اﻟﺴﺒﺐ أﻇﻬﺮ ﺗﻨﺎول اﻵﻳﺔ ﻟﻪ‪ ،‬وأﻳ ًﻀﺎ ﻓﻠﻮ َﻛﺎ َن ﺣﻘﻴﻘـ ًﺔ‬ ‫ِﰲ اﻷزﻣﻨ ِﺔ ﻛ ﱢﻠﻬﺎ ﻟﺰ َم أن ﻳﻘﺘ َﻞ اﳌﴩك وإن زال إﴍاﻛﻪ و ُﻫ َﻮ ِﺧ َﻼف اﻹ َﲨﺎع‪ ،‬وﺣﻴﻨﺌﺬ ‪/31‬أ ﻓﺎﳌﺮاد اﻷﻣﺮ ﺑﻘﺘ ِﻠـﻪ ﺣـﺎ َل‬ ‫ِ ْﴍ ِﻛ ِﻪ و ُﻫ َﻮ اﳊﻘﻴﻘﺔ‪ ،‬ﻛﻤﻦ َﻗﺎ َل ‪ :‬أﻛ ِﺮ ِم اﻟ َﻌﺎ ِﱂَ)‪َ (1‬و َأ ِﻫ ِﻦ اﳉﺎﻫ َﻞ)‪ ،(2‬وإﻧ َﲈ ُﻗ ْﻠﻨَﺎ ﳛﺪ اﻟﺰاﲏ واﻟﺴﺎرق‪ ،‬وإن ﻣﴤـ َﻣـﺎ ﺻـﺪر‬ ‫ﻣﻨﻬ َﲈ؛ ﻷَ ﱠﻧﻪ ﱂ ﻳﻘﻢ دﻟﻴﻞ ﻳﻘﺘﴤ إﺳﻘﺎط َﻣﺎ ﺗﻌﻠﻖ ﲠ َﲈ)‪.(3‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ ‪ :‬إ ﱠن ا ِﳋ َﻼ َف ِﰲ وﻗﻮ ِع ﻛ ﱟﻞ ﻣﻦ اﳌﱰاد َﻓﲔ ﻣﻮﻗﻊ اﻵﺧﺮ ﻻ ﻳﺘﺤﻘﻖ؛ ﻷ ﱠن اﳌُ ْﺴﺘَ ْﻌ َﻤ َﻞ اﺑﺘـﺪا ًء ﻷﻟﻔـﺎظ‬ ‫اﻟﻠﻐﺔ اﳌﱰادﻓﺔ ﻻ َﺣ ْﺠ َﺮ ﻋﻠﻴﻪ ِﰲ اﻵﻳﺘﺎن ﺑ َﲈ ﻳﺮﻳﺪ ِﻣﻨْ َﻬﺎ ﻗﻄ ًﻌﺎ‪ ،‬واﻟﻨﺎﻗﻞ َﻋﻦ ﻏﲑه ﻣﺘﻌﻠ ٌﻖ ﺑﺒﺎ ِب)‪ (4‬اﻷﺧﺒﺎر‪.‬‬ ‫وﻗﺪ َذ َﻛ َﺮ ﻫﻨﺎك أ ﱠن اﻷﻛﺜ َﺮ ﺟﻮاز ﻧﻘﻞ ا َْﳊ ِﺪﻳﺚ ﺑﺎﳌﻌﻨﻰ ﻟﻠﻌﺎرف‪ ،‬وﻗﻴﻞ ‪ :‬ﺑﻠﻔﻆ ﻣﺮادف)‪ ،(5‬و َﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻠﻐﺘـﲔ‬ ‫إن َﻛﺎ َن ﳑﱠﺎ ﻳﺘ َﻌﺒﱠﺪ ﺑﻪ ﻓﻠﻴﺲ اﳌﻨﻊ ﻓِﻴﻪ ﻣﻦ أﺟﻞ َﻣﺎ ﻧﺤﻦ ﻓِﻴﻪ‪ ،‬وإن َﻛﺎ َن َﻏ ْﲑ َذ ِﻟ َﻚ ﻓﻼ ﻣﻨﻊ ِﻣﻨْ ُﻪ أﻳ ًﻀﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َأ ﱠﻧ ُﻪ إذا اﻧﴫ َف اﳌﺸﱰ ُك إِ َﱃ أﺣﺪ ﻣ َﻌﻨﻴﻴﻪ ﺑﻘﺮﻳﻨﺔ ُﺗ َﻌ ﱢﻴﻨُ ُﻪ ﻳ َﻌﻨﻲ َﻛﺎ َن ﱂ ﻳﻜﻦ ﻟﻪ إﻻ ﻣـﻮاﱄ)‪ (6‬ﻣـﻦ أﻋـﲆ‬ ‫ﻓِﻴﻤﻦ وﻗﻒ َﻋ َﲆ ﻣﻮاﻟﻴﻪ ُﺛ ﱠﻢ ﺣﺪث اﻵﺧﺮ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ َأ ﱠﻧ ُﻪ ﻻ ﻳﺪﺧﻞ ﺑ ِﺨ َﻼف ﻋﻤﻮم ﻏﲑه‪َ ،‬ﻗﺎ َل ‪ :‬وﱂ أر ﻣﻦ ﺗﻌﺮض ﻟﻪ‪.‬‬ ‫َﻗﺎ َل ‪ :‬وﻟﻮ وﻗﻒ َﻋ َﲆ أوﻻ ِده وﱂ ﻳﻜﻦ ﻟﻪ إﻻ أوﻻد‪ ،‬وﻗﻠﻨﺎ ﺑﺪﺧﻮﳍﻢ‪ ،‬ﻓﻠﻮ ﺣﺪ َث ﻟـﻪ أوﻻد)‪ (7‬دﺧﻠـﻮا أﻋـ َﲈ ًﻻ‬ ‫ﻟﻠﺤﻘﻴﻘﺔ اﻟﺘﻲ وﺿﻊ)‪ (8‬اﻟ ﱠﻠ ْﻔﻆ ﳍﺎ ﺑ ِﺨ َﻼف اﳌﺸﱰك‪َ ،‬ﻗﺎ َل ‪ :‬وﱂ أر ﻣﻦ َﺗ َﻌ ﱠﺮ َض)‪َ (9‬ﳍ َﺬا أﻳ ًﻀﺎ‪ ،‬وإذا دﺧﻠﻮا ﱂ ﳛﺠﺒـﻮا أوﻻد‬ ‫أوﻻد اﻷوﻻد إﻋ َﲈﻻً ﻟﻠﻤﺠﺎز ﺑﻌﻴﻨﻪ ُﺛ ﱠﻢ ﻟﻪ وﻟﻠﺤﻘﻴﻘﺔ ﻳﻘﺘﴤ)‪ (10‬إﻋ َﲈل اﻟ ﱠﻠ ْﻔﻆ ِﰲ ﺣﻘﻴﻘﺘﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إ ﱠن ا ِﳋ َﻼ َف اﳌﺬﻛﻮ َر ِﰲ اﻷَ ْﻓ َﻌﺎل اﻻﺧﺘﻴﺎرﻳﺔ ﻗﺒـﻞ اﻟﺒﻌﺜـ ِﺔ)‪ (11‬ﻻ ﻳﺘﺤﻘـ ُﻖ‪ ،‬إذ َﻗ ْﺒـﻞ آدم َﻋ َﻠ ْﻴـ ِﻪ‬ ‫اﻟ ﱠﺴ َﻼم ﱂ ﻳﺘﺤﻘ ْﻖ وﺟﻮ ُد ﻗﻮم ﺣﺘﻰ ﻳﺘﺤﻘ َﻖ وﺟﻮ ُد)‪ (12‬ا ِﳋﻼ ِف‪ ،‬وﺑﻌﺪ وﺟﻮده َﻛﺎ َن ﻣﻜﻠ ًﻔﺎ ﺑ َﲈ َ َﴍ َﻋ ُﻪ ا ُﷲ ﻟـﻪ‪ ،‬واﺳـﺘﻤﺮت‬ ‫)‪ِ (1‬ﰲ )ب( \"اﻟ ُﻌ َﻠ َﲈء\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﳉﻬﺎل\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺑﻴﻨﻬ َﲈ\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺑﺜﺒﺎت\"‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻣﱰادف\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻷﻣﻮال\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( ﻛﻠﻤﺔ \"أوﻻد\" ﻣﻜﺮرة‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"وﻗﻊ\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﳌﻦ ﻳﻌﻮض\"‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﺑﻤﻘﺘﴣ\"‪.‬‬ ‫)‪ (11‬ﻧﻘﻞ َﻫ َﺬا ا ِﳋ َﻼف اﻟﺒﻴﻀﺎوي‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻨﻬﺎج اﻟﻮﺻﻮل إِ َﱃ ﻋﻠﻢ اﻷُ ُﺻﻮل‪) ،‬ص‪.(25‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"وﺟﻮد\" ﻣﻦ )ب(‪.‬‬ ‫‪183‬‬

‫اﻟﴩاﺋﻊ‪ ،‬وﻻ ﻳﺼﺢ ﲪﻞ اﻟﻜﻼم َﻋ َﲆ ﺣﺎﻟﺔ اﻟﻔﱰة؛ ﻷ ﱠن اﻟﻜﻼ َم ﻗﺒﻞ ورود اﻟﴩـ ِع اﳌﺴـﺘﺪل ﻋﻠﻴـﻪ ﺑﻘﻮﻟـﻪ ‪» º  :‬‬ ‫¼ ½ ¾ ¿‪) ‬اﻹﴎاء ‪.(15 :‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إن َﺑﻨَﻰ ﺑﻌ ُﻀﻬﻢ َﻋ َﲆ َﻫ َﺬا ا ِﳋ َﻼف َﻣﺎ ﱂ ﻳﻈﻬﺮ ﻟﻠﻤﺠﺘﻬﺪ)‪ (1‬ﻓِﻴﻪ ِﺣ ﱞﻞ وﻻ ﺣﺮﻣﺘﻪ)‪ ،(2‬و َﻫ َﺬا إﻧـ َﲈ‬ ‫إﻧ َﲈ ﳚﻲء َﻋ َﲆ ِﺧ َﻼف اﻟْ ُﻔ َﻘ َﻬﺎء ﺑﻤﻘﺘﴣ اﻷدﻟﺔ اﻟﴩﻋﻴﺔ‪ ،‬ﻻ )‪(3‬ﻋﲆ ِﺧ َﻼف اﳌﻌﺘﺰﻟﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إ ﱠن ﻗﻮ َﳍﻢ ‪ :‬اﻷﻣـﺮ ﻳﺘﻌﻠـﻖ ﺑﺎﳌﻌـﺪوم)‪ (4‬ﻻ ﺧﺼ َﻮ ِﺻـ ﱠﻴﺔ ﻟﻠﻤﺴـﺄﻟ ِﺔ ﺑـﺎﻷﻣ ِﺮ‪ ،‬ﺑـﻞ)‪ (5‬ا ْﻷَ ْﺣ َﻜـﺎم‬ ‫اﳋﻤﺴﺔ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻌﺪوم وﻻ ﻳﱰﺗﺐ َﻋ َﲆ ا ِﳋ َﻼف ﻓِﻴﻬﺎ ﳾء ﻣﻦ ا ْﻟ ِﻔ ْﻘﻬﻴﺎ ِت)‪ ،(6‬ﻟَ ِﻜﻦ اﻟ َﻮ ِﺻـ ﱠﻴ َﺔ ﳌَـﺎ ﺳـﻴﻮﺟﺪ)‪ ،(7‬واﻟﻮﻗـﻒ‬ ‫ﻋﻠﻴﻪ اﺳﺘﻘﻼ ًﻻ ﺑﺎﻃﻼن)‪َ (8‬ﻋ َﲆ اﳌﺸﻬﻮر ﺑ ِﺨ َﻼف اﻟ َﻮ ِﺻ ﱠﻴﺔ ﺑﺎﳊﻤـ ِﻞ‪ ،‬وﳑﱠـﺎ ﺳـﻴﺤﺪث وﻳﻤﻜـﻦ أن ﻳﻐـﺮب ﻣـﻦ ا ِﳋـ َﻼف‬ ‫اﳌﺴﺄﻟﺔ)‪ (9‬ا ِﳋ َﻼف ِﰲ ﺗﻌﻠﻴ ِﻖ اﻟﻄﻼ ِق َﻋ َﲆ اﻟﻨﱢ َﻜﺎ ِح‪ ،‬وﺗﻌﻠﻴﻖ اﻟﻌﺘﻖ َﻋ َﲆ اﳌﻠﻚ‪ ،‬وﺗﻌﻠﻴﻖ اﻟ َﻌ ْﺒﺪ ﻟﻠﻄﻠﻘ ِﺔ اﻟﺜﺎﻟﺜ ِﺔ َﻋـ َﲆ ﻋﺘﻘـﻪ‪،‬‬ ‫َأ ْو ﻗﺒﻞ ﻋﺘﻘﻪ‪ ،‬وﻧﺤﻮ َذﻟِ َﻚ ﻣﻦ اﳌﺴﺎﺋﻞ ا ْﻟ ِﻔ ْﻘﻬﻴﺔ‪ ،‬وﻣﺜﻠﻪ اﻹ َﺟﺎزة ﻟﻠ َﻤ ْﻌ ُﺪوم)‪ ،(10‬وﻓِﻴﻬﺎ ‪/31‬ب ﻛـﻼم ﻣـﺬﻛﻮر ِﰲ ُﻋ ُﻠـﻮم‬ ‫)‪ِ (1‬ﰲ )ب( \"اﳌﺠﺘﻬﺪ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﺣﺮﻣﺔ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﳏﻞ\"‪.‬‬ ‫)‪ (4‬ﻳ َﻌﻨﻲ أ ﱠن اﻷﻣ َﺮ ﻣﺘﻌﻠ ٌﻖ ﺑﺎﻟ ﱠﺸ ْﺨ ِﺺ ﻗﺒﻞ وﺟﻮده؛ ﻷ ﱠن أﻣ َﺮ اﷲِ َﺗ َﻌﺎ َﱃ ِﰲ ا ْﻷَ َز ِل‪َ ،‬و َﻗ ﱠﻴ َﺪ ُه إِ َﻣـﺎ ُم اﳊـﺮﻣﲔ ﺑﺘﻘـﺪﻳ ِﺮ ا ِﻹ َﳚـﺎد‪ ،‬وﻗـﺪ ﺧﺎﻟﻔـ ِﺖ‬ ‫اﳌﻌﺘﺰﻟ ُﺔ وﺑﻌ ُﺾ ا َﳊﻨَ ِﻔ ﱠﻴﺔ ِﰲ َﻫ َﺬا‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻠﺨﻴ َﺺ ِﰲ ُأ ُﺻﻮل ا ْﻟ ِﻔ ْﻘﻪ‪ ،‬ﻹ َﻣﺎم اﳊﺮﻣﲔ اﳉـﻮﻳﻨﻲ‪ ،(454/1) ،‬وروﺿـ َﺔ اﻟﻨـﺎﻇﺮ وﺟﻨـﺔ اﳌﻨـﺎﻇﺮ‪ ،‬ﻻ ْﺑـ ِﻦ ﻗﺪاﻣـﺔ اﳌﻘـﺪﳼ‪،‬‬ ‫)‪.(644/2‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻫﻞ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )أ( \"اﻟﻔﻘﺮﻳﺎت\"‪ ،‬ﺧﻄﺄ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﺳﻴﺆﺟﻞ\"‪.‬‬ ‫)‪ (8‬ﻫﻜﺬا ﻫﻲ ﰲ )أ(‪ ،‬واﻷﺻﻞ \"ﺑﺎﻃ ًﻼ\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \" ِﰲ ﻣﺴﺄﻟﺔ\"‪.‬‬ ‫)‪ (10‬ﻫﻲ ﻧﻮ ٌع ﻣ َﻦ اﻹ َﺟﺎ َز ِة‪ ،‬ﻛﻘﻮﻟِ ِﻪ ‪ :‬أﺟﺰت ﻟ َﻮ َﻟ ِﺪ ﻓﻼن‪َ ،‬أ ْو أن ﻳﻘﻮل ‪ :‬أﺟﺰت ﻟﻔﻼن و َو َﻟ ِﺪه وﻛﻞ وﻟﺪ ﻳ ُﻮ َﻟ ُﺪ ﻟﻪ‪َ ،‬أ ْو ﻟﻌﻘﺒﻪ وﻋﻘﺐ ﻋﻘﺒﻪ‪،‬‬ ‫أي ﻋﻄﻒ اﳌﻌﺪوم ِﰲ َذ ِﻟ َﻚ َﻋ َﲆ اﳌﻮﺟﻮد‪َ ،‬ﻛﺎ َن َذﻟِ َﻚ أﻗﺮب إِ َﱃ اﳉﻮاز ﻣﻦ اﻹﺟﺎزة ﻟﻠﻤﻌﺪوم ﻓﺤﺴﺐ‪ ،‬ﻛ َﲈ َﻗﺎ َل اﺑ ُﻦ اﻟﺼﻼح‪َ ،‬أ ْو ﻟﻄﻠﺒﺔ‬ ‫اﻟﻌﻠﻢ ﺑﺒﻠﺪ ﻛﺬا ﻣﺘﻰ ﻛﺎﻧﻮا‪َ ،‬أ ْو ﻟﻜﻞ ﻣﻦ دﺧﻞ ﺑﻠﺪ ﻛﺬا ﻣﻦ ﻃﻠﺒـﺔ اﻟﻌﻠـﻢ‪ ،‬واﺧﺘﻠـﻒ ﻓِﻴﻬـﺎ ﻗـﻮل اﻟﻘـﺎﴇ أﺑـﻰ اﻟﻄﻴـﺐ اﻟﻄـﱪى ﻣـﻦ‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬واﺳﺘﻘﺮ رأﻳﻪ َﻋ َﲆ ﺑﻄﻼﳖﺎ‪ ،‬وأﺟﺎزﻫﺎ ﻏﲑه ﻣﻨﻬﻢ‪ ،‬وﻣﻨﻊ َذ ِﻟ َﻚ اﳌَﺎوردى‪.‬‬ ‫وﺣﺠ ُﺔ اﳌﺠﻴﺰﻳ َﻦ ﳍﺎ اﻟ ِﻘ َﻴﺎس َﻋ َﲆ اﻟ َﻮ ْﻗ ِﻒ ِﻋﻨْﺪ اﻟﻘﺎﺋﻠ َﲔ ﺑﺈﺟﺎز ِة اﻟ َﻮ ْﻗﻒ َﻋ َﲆ اﳌﻌﺪوم ﻣﻦ ا َﳌﺎﻟﻜﻴﺔ واﳊﻨ ِﻔﻴﺔ‪ ،‬وﻷ ﱠﻧﻪ إذا ﺻـ ﱠﺤﺖ اﻹﺟـﺎزة‬ ‫ﻣﻊ ﻋﺪم اﻟﻠﻘﺎء وﺑﻌﺪ اﻟﺪﻳﺎر وﺗﻔﺮﻳﻖ اﻷﻗﻄﺎر‪ ،‬ﻓﻜ َﺬﻟِ َﻚ ﻣﻊ ﻋﺪم اﻟﻠﻘﺎء وﺑﻌﺪ اﻟﺰ َﻣﺎن وﺗﻔﺮﻳﻖ اﻷﻋﺼﺎر‪ ،‬وﻷ ﱠن اﻹﺟﺎزة إذن ِﰲ اﻟﺮواﻳـﺔ‬ ‫ﻻ ﳏﺎدﺛﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻹﳌَﺎ َع إِ َﱃ ﻣﻌﺮﻓﺔ ُأ ُﺻﻮل اﻟﺮواﻳﺔ وﺗﻘﻴﻴﺪ اﻟﺴ َﲈع‪ ،‬ﻟﻠ َﻘﺎ ِﴇ ﻋﻴﺎض‪) ،‬ص‪ ،(105‬وﻣﻌﺮﻓﺔ أﻧﻮاع ﻋﻠﻢ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﺼـﻼح‪،‬‬ ‫)ص‪.(271‬‬ ‫‪184‬‬

‫ا َْﳊ ِﺪﻳﺚ‪ ،‬و ِﰲ اﻟﻮﻛﺎﻟﺔ ‪َ :‬و ﱠﻛ َﻠ ُﻪ ﺑِﺒَ ْﻴ ِﻊ َﻋﺒْ ٍﺪ ﺳﻴﻤ ِﻠ ُﻜ ُﻪ وﻧﺤﻮ َذ ِﻟ َﻚ‪َ ،‬ﻏ ْﲑ أ ﱠن اﳌُ َﻮ ﱢﻛ َﻞ ﻫﻨﺎ ﺧﺎﻃـ َﺐ َوﻛِـﻴ ًﻼ أﻫـ ًﻼ ﻷن ُﻳ َﻮ ﱠﻛـ َﻞ‪،‬‬ ‫وإن َﻛﺎ َن اﳌﻮﻛ ﱡﻞ ﻓِﻴﻪ ﻣﻌﺪو ًﻣﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﻧﻘﻠﻪ اﺑ ُﻦ ا َﳊﺎ ِﺟﺐ َﻋﻦ أﰊ ﺑﻜﺮ اﻟﺒـﺎﻗﻼﲏ ﻣـﻦ أ ﱠن اﻟ ﱡﻠ َﻐـ َﺔ ﺗﺜﺒـﺖ ِﻗ َﻴﺎ ًﺳـﺎ‪ِ ،‬ﺧـ َﻼف َﻣـ ْﺬ َﻫﺐ‬ ‫اﻟﻘﺎﴈ)‪ ،(1‬ﻓ َﻤ ْﺬ َﻫﺒﻪ أن اﻟ ﱡﻠ َﻐ َﺔ ﻻ ﺗﺜﺒﺖ ِﻗ َﻴﺎ ًﺳﺎ)‪ ،(2‬وﻗﺪ َ ﱠﴏ َح ﺑ َﺬﻟِ َﻚ ِﰲ ﻛِ َﺘﺎﺑِ ِﻪ اﻟﺘ َﻘ ِﺮﻳﺐ واﻹرﺷـﺎد ِﰲ ﺗﺮﺗﻴـ ِﺐ ﻃـﺮ ِق‬ ‫اﻻﺟﺘﻬﺎد)‪.(3‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻗﺎ َل ِﰲ اﻟﻌﺒﺎدةِ َﻋﻦ ﻗﻮ ِل اﻟ َﻘﺎ ِﴈ أﰊ ﺑﻜﺮ اﻟ َﺒﺎ ِﻗ ﱠﻼ ِ ّﲏ ِﰲ ﻣﺴﺄﻟ ِﺔ اﻟ ﱠﺼ َﻼةِ ِﰲ اﻟﺪا ِر اﳌﻐﺼـﻮﺑﺔ‪:‬‬ ‫إِ ﱠن َﻣ ْﺬ َﻫ ﱠﺐ اﻟ َﻘﺎ ِﴈ َأ ﱠﻧ ُﻪ ﻻ ﻳﺼﺢ اﻟﻔﺮض‪ ،‬وﻟﻜـﻦ ﺗﺼـﺢ اﻟ ﱠﺼـ َﻼة وﻳﺴـﻘﻂ)‪ (4‬اﻟﻄﻠـﺐ‪ ،‬ﻛﺎﻟﺼـﺒﻲ ﻳﺒﻠـﻎ ِﰲ أﺛﻨـﺎء‬ ‫اﻟ ﱠﺼ َﻼة‪َ ،‬أ ْو ﺑﻌﺪ ﻓﺮاﻏﻬﺎ ِﰲ وﺳﻂ اﻟ َﻮ ْﻗﺖ)‪.(5‬‬ ‫وإِ ﱠن َﻣﺎ َذ َﻛ َﺮ ُه اﺑ ُﻦ ا َﳊﺎ ِﺟ ِﺐ ﻣـﻦ أ ﱠن اﻟ َﻘـﺎ ِﴈ ﻳﻘـﻮ ُل ‪ :‬اﻟ ﱠﺼـ َﻼة ِﰲ اﻟـﺪا ِر اﳌَ ْﻐ ُﺼـﻮﺑ ِﺔ ﻻ ﺗﺼـﺢ‪ ،‬وﺗﺴـﻘﻂ‬ ‫ﺑ ِﺨ َﻼف اﳌﻮﺟﻮد ِﰲ ﻛِ َﺘﺎ ِب اﻟﻘﺎﴈ‪ ،‬و ُﻫ َﻮ اﻟﺘ َﻘ ِﺮﻳﺐ واﻹرﺷـﺎد ِﰲ ﺗﺮﺗﻴـ ِﺐ ﻃـﺮ ِق اﻻﺟﺘﻬـﺎ ِد‪ ،‬ﻓـﺈ ﱠن اﻟ َﻘـﺎ ِﴈ ﻣـﻊ‬ ‫اﳉﻤﻬﻮ ِر ِﰲ اﻟﻘﻮ ِل ﺑﺎﻟ ﱢﺼ ﱠﺤ ِﺔ واﻹﺟﺰا ِء‪ ،‬وﻟﻜ ﱠﻦ اﳌﻌﺼﻴ َﺔ ﺣﺎﺻﻠ ٌﺔ)‪ (6‬ﻟﻠﻤﻜﻠ ِﻒ ﺑﺎ ْﻋﺘِ َﺒـﺎر ارﺗﻜﺎﺑـﻪ اﻟ ﱠﻨ ْﻬـﻲ)‪ ،(7‬ﻓﻜﺎﻧـﺖ‬ ‫اﻟ ﱠﺼ َﻼ ُة ﻣﻌﺼﻴ ًﺔ َﻏ ْﲑ َﻣﺄﻣﻮر ﲠﺎ‪ ،‬وﻏﲑ ﻣﺘﺄت)‪ (8‬ﻓِﻴﻬﺎ ﻧﻴﺔ)‪ (9‬اﻟ ُﻮ ُﺟﻮب‪ ،‬ﻓﻜﺎﻧﺖ ﻣـﻊ َﻫـ َﺬا واﻗﻌـﺔ ﻣﻮﻗـﻊ اﻟﻔـﺮض)‪(10‬‬ ‫اﳌَﺄﻣﻮر ﺑﻪ وﻣﺴﻘﻄﺔ)‪ ،(11‬و َﻛﺎ َن َذﻟِ َﻚ ﻛﺼـﻼ ِة اﻟ ﱠﺼـﺒِ ﱢﻲ ﻳﺒﻠـ ُﻎ ِﰲ أﺛﻨﺎﺋﻬـﺎ)‪َ (12‬أ ْو ﺑﻌـﺪﻫﺎ ِﰲ وﺳـﻂ)‪ (13‬اﻟ َﻮ ْﻗـﺖ‪َ ،‬ﻓﺈِ ﱠﳖَـﺎ‬ ‫)‪ (1‬أي اﻟ َﻘﺎ ِﴇ ﻋﻴﺎض‪.‬‬ ‫)‪ (2‬وﺑﻤﺜﻞ ﻫﺬا اﻟ َﻘ ْﻮ ِل َﻗﺎ َل اﻟ ﱡﺴ ْﺒﻜِ ّﻲ ِﰲ رﻓ ِﻊ ا َﳊﺎ ِﺟ ِﺐ َﻋﻦ ُ ْﳐ َﺘ َ ِﴫ اﺑﻦ ا َﳊﺎ ِﺟﺐ‪.(425 /1) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘ َﻘ ِﺮﻳﺐ واﻹرﺷﺎد‪،(361/1) ،‬‬ ‫)‪ (4‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ﺣﺮف ﺗﺎء‪ ،‬ﻣﻨﻔﺼ ًﻼ َﻋﻨﻬﺎ‪.‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘ َﻘ ِﺮﻳﺐ واﻹرﺷﺎد‪.(355/2) ،‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ \" َﺣﺎ َﻟﺔ\"‪ُ ،‬ﺛ ﱠﻢ وﺿﻌﺖ ﻋﻼﻣﺔ ﳊﻖ‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻠﺔ\"‪ ،‬وﻫﻲ ﻛ َﺬﻟِ َﻚ ِﰲ )ب(‪.‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘ َﻘ ِﺮﻳ َﺐ واﻹرﺷﺎد‪.(355/2) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻣﺘﺎب\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﺑﻨﻴﺔ\"‪.‬‬ ‫)‪ (10‬ﻛﻠﻤﺔ \"اﻟﻔﺮض\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (11‬ﺑﻌﺪﻫﺎ ﺑﻴﺎض ِﰲ )أ( و ِﰲ )ب( \"ﻣﺴﻘﻂ ﻟﻪ\"‪.‬‬ ‫)‪ (12‬ﻛﺘﺐ ﺑﻌﺪ ﺣﺮف اﻟﻨﻮن ِﰲ أﺛﻨﺎﺋﻬﺎ ﺣﺮ ًﻓﺎ ﻛﺄﻧﻪ ﺣﺮف راء‪ُ ،‬ﺛ ﱠﻢ ﴐب ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (13‬ﻛﺘﺒﺖ ﻛﻠﻤﺔ \"وﺳﻂ\" ﺑﲔ ﻛﻠﻤﺔ \" ِﰲ\" و\"اﻟ َﻮ ْﻗﺖ\" إِ َﱃ أﻋﲆ‪.‬‬ ‫‪185‬‬

‫َﺻ ِﺤﻴﺤ ٌﺔ ُ ْﳎ ِﺰ َﻳ ٌﺔ ِﻋﻨْﺪ اﻷﻛﺜﺮﻳﻦ)‪ ،(1‬وإن ﱂ ﻳﺼﺢ ِﻣﻨْ ُﻪ ﻧﻴ ُﺔ اﻟ ُﻮ ُﺟﻮب‪ ،‬وﻗﺪ َذ َﻛـ َﺮ اﻟ َﻘـﺎ ِﴈ إ َﲨـﺎع اﻟﺴـﻠﻒ َﻋـ َﲆ أﳖـﺎ‬ ‫َﺻ ِﺤﻴﺤﺔ ﳎﺰﻳﺔ‪ ،‬و َﻗﺎ َل ‪ :‬ﻓﺒﻄﻞ َﻣﺎ َﻗﺎ َﻟﻮه ﻣﻦ ﻛﻞ وﺟﻪ‪ ،‬وﺻﺤﺖ اﻟ ﱠﺼ َﻼة ِﰲ اﻟ ﱠﺪا ِر ا َﳌ ْﻐ ُﺼﻮ َﺑ ِﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻗﺎ َل ‪ :‬ﺗﺮﺟﻴﺢ أ ﱠن اﳌﻨﺪو َب َﻣﺄﻣﻮ ٌر ﺑﻪ ﻣﺸﻜﻞ‪ ،‬ﻳ َﻌﻨﻲ إذا َﻛﺎ َن َذ ِﻟ َﻚ ﺑﺼﻴﻐﺔ ﻣﻄﻠﻘـﺔ ﻓـﺈن ﺻـﻴﻐﺔ‬ ‫أﻓﻀﻞ ﺣﻘﻴﻘﺔ ِﰲ اﻟ ُﻮ ُﺟﻮب‪ ،‬وﺣﻴﻨﺌﺬ َﻓ َﻴ ُﻜﻮ ُن اﻷﻣ ُﺮ ﺑﻄﺮﻳ ِﻖ اﻷوﱃ‪ ،‬ﻓﺈن أرﻳﺪ أن اﳌﻨـﺪوب َﻣـﺄﻣﻮر ﺑـﻪ َﻋـ َﲆ ﻣ َﻌﻨـﻰ َأ ﱠﻧـ ُﻪ‬ ‫ﻣﺪﻟﻮل ﻋﻠﻴﻪ ﺑﺼﻴﻐﺔ أﻓﻌﻞ ﻓﻘﺪ ﺧﻮﻟﻒ َذ ِﻟ َﻚ اﻷﺻﻞ‪ ،‬وإن ُأ ِرﻳ َﺪ أ ﱠن ﻟﻔ َﻆ اﻷَ ْﻣ ِﺮ ﻳﺘﻨﺎو ُل اﻟ ﱠﻨ ْﺪ ِب ﺣﻘﻴﻘﺔ‪ ،‬ﻓﺈن ﻟَ ْﻔ َﻈـﺔ أﻣـﺮ‬ ‫ﻟﻠﻮﺟﻮ ِب ﻗﻄ ًﻌﺎ‪ ،‬وﲪﻠﻬﺎ َﻋ َﲆ اﻟﻨﱠ ْﺪ ِب ﻻ َﻳ ُﻜﻮ ُن إﻻ ﺑﻘﺮﻳﻨﺔ‪ ،‬وﻻ ﻳﺄﰐ ﻓِﻴﻬﺎ ا ِﳋ َﻼف ِﰲ ﺻﻴﻐﺔ أﻓﻌﻞ ﻟـﱰدد ﺻـﻴﻐﺔ أﻓﻌـﻞ‬ ‫ﺑﲔ اﻷﻣﺮ واﻹذن‪ ،‬وﻏﲑ َذﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ أن َﻣﺎ َﻗﺎ َﻟﻪ اﺑ ُﻦ ا َﳊﺎ ِﺟ ِﺐ ﻣﻦ أ ﱠن اﻟ ﱢﺼ ﱠﺤ َﺔ واﻟﺒﻄﻼ َن واﳊﻜﻢ ﺑ َﻮا ِﺣ ٍﺪ ِﻣ ْﻨ َﻬﺎ أﻣ ٌﺮ َﻋ ْﻘـِ ّﲇ)‪ ،(2‬ﳑﻨـﻮع؛ ﻷ ﱠن‬ ‫اﻟﺼﺤ َﺔ إ ﱠﻧ َﲈ اﺳﺘ ِﻔﻴﺪت ﻣﻦ اﻟ ﱠ ْﴩ ِع‪ ،‬واﻷدﻟ ِﺔ اﻟ ﱠ ْﴩ ِﻋﻴﱠ ِﺔ ﻫﻲ اﻟﺘﻲ اﻗﺘﻀﺖ ﻟﺬي اﻟ َﻌ ْﻘ ِﻞ أ ْن َ ْﳛ ُﻜ َﻢ ﺑ َﺬﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚاﻋﱰا ُﺿ ُﻪ َﻋ َﲆﻣﻦ َﻓ ﱠ َﴪ اﻟ ﱢﺼ ﱠﺤ َﺔ ﺑﺎﺳﺘﺘﺒﺎ ِع اﻟﻐﺎﻳﺔ)‪ ،(3‬وﻣ َﻌﻨﺎه ﻛﻮن اﻟﴚء ﻳﺴﺘﺘﺒﻊ)‪ (4‬ﻏﺎﻳﺘﻪ‪/32 ،‬أ ﺑـﺄ ﱠن‬ ‫ﺑﺄ ﱠن ﻧﻔ َﺲاﺳﺘﺘﺒﺎع َﻟﻴْ َﺲ ُﻫ َﻮاﻟﺼﺤﺔ‪،‬وأﻳ ًﻀﺎﻓﺼﻼ ُةاﳌﺘﻴﻤ ِﻢﻟﻌﺪم)‪(5‬ا َﳌﺎء ِﰲﻣﻮﺿـ ٍﻊ ﻳﻐﻠـ ُﺐ وﺟـﻮده ﻓِﻴـﻪ َﺻـ ِﺤﻴﺤ ٌﺔ ِﻋﻨْـﺪ‬ ‫ا ْﻟ ُﻔ َﻘ َﻬﺎء‪ ،‬وﻻ ﻳﺴﻘﻂ اﻟ َﻘ َﻀﺎء‪ ،‬واﻷَ ْو َﱃ أن ﻳ َﻘﺎ َل ‪ :‬اﻟﺼﺤﺔ ﺻﻔﺔ ﻻزﻣﺔ َﳌﺎ ﻳﺼﺪر ﻣﻦ اﻟ َﻌ ْﺒ ِﺪ ﺑ َﲈ ﻳﻌﺘـﱪ ِﰲ ﻧﻔـﻲ)‪ (6‬اﻟﻔﺴـﺎد‬ ‫َﻋﻨﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ أ ﱠن ﻗﻮ َﳍﻢ ﳚﻮ ُز أ ْن ﳚﻤ َﻊ َﻋﻦ ﻗِ َﻴﺎ ٍس ُﻳ ْﺴ َﺘ ْﺜ َﻨﻰ ِﻣﻨْ ُﻪ َﻣﺎ إذا َ َﲨ َﻊ َﻋ َﲆ أﻣﺮ ُﺛ ﱠﻢ ﻇﻬﺮ ﻧـ ﱞﺺ ﺑﺨﻼﻓِـ ِﻪ‪ ،‬ﻓـﺈن‬ ‫َﻇﺎ ِﻫﺮ ﻛﻼم اﳌﺤﻘﻘﲔ َأ ﱠﻧ ُﻪ ﻻ َﻳ ُﻜﻮن اﳌﺴﺘﻨﺪ ﺣﻴﻨﺌﺬ ﻟﻺ َﲨﺎع إﻻ ﻧﺼﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إ ﱠن ﻗﻮ َل اﺑﻦ ا َﳊﺎ ِﺟـ ِﺐ ِﰲ ﻣﺴـﺎﺋ ِﻞ اﻟﻨﱠ ْﻬـﻲ‪ ،‬و ِﰲ ﺗﻘـﺪم اﻟ ُﻮ ُﺟـﻮب ﻗﺮﻳﻨـﺔ‪ ،‬ﻧﻘـﻞ اﻷﺳـﺘﺎ ُذ)‪(7‬‬ ‫اﻹ َﲨﺎع‪ ،‬وﺗﻮﻗﻒ اﻹ َﻣﺎم ﻓِﻴﻪ)‪ ،(8‬ﻳ َﻌﻨﻲ)‪ (9‬ﻻ ﻳﻨﺘﻬﺾ ﺗﻘﺪم)‪ (10‬اﻟ ُﻮ ُﺟﻮب ﻗﺮﻳﻨﺔ )‪ِ (11‬ﰲ ﲪﻞ اﻟ ﱠﻨ ْﻬﻲ َﻋ َﲆ رﻓـﻊ اﻟ ُﻮ ُﺟـﻮب‪ ،‬ﺑـﻞ‬ ‫)‪ِ (1‬ﰲ )ب( \"اﻷﻛﺜﺮون\" ﺧﻄﺄ‪.‬‬ ‫)‪ْ ُ (2‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪ ،‬ﻻ ْﺑ ِﻦ ا َﳊﺎ ِﺟﺐ‪.(341/1) ،‬‬ ‫)‪ُ (3‬ﻫ َﻮ اﻟﺒﻴﻀﺎوي‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻨﻬﺎ َج اﻟﻮﺻﻮل إِ َﱃ ﻋﻠﻢ ا ُﻷ ُﺻﻮل‪) ،‬ص‪.(19‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"ﻳﺴﺘﺘﺒﻊ\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"ﻳﺴﺘﻘﺒﻊ\" ﺧﻄﺄ‪ ،‬وأﺛﺒﺖ ﺧﻄﺄه َﻣﺎ ﺑﻌﺪه‪.‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \"ﻟﻌﺪم\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"ﺑﻌﺪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻧﻔﺲ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (7‬أي أﺑﻮ إﺳﺤﺎق اﻹﺳﻔﺮاﺋﻴﻨﻲ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪418‬ﻫـ‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ْ ُ :‬ﳐ َﺘ َ َﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪل‪.(685/1) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﺑﻤ َﻌﻨﻰ\"‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻟﻌﺪم\"‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( ِز َﻳﺎ َدة \"و\" ﻗﺒﻠﻬﺎ‪.‬‬ ‫‪186‬‬

‫اﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ ﺛﺎﺑﺖ اﺗﻔﺎ ًﻗﺎ‪ ،‬ﻛﺬا ﺣﻜﺎه اﻹ َﻣﺎ ُم ِﰲ اﻟ ُ ْﱪ َﻫﺎن‪َ ،‬ﻓ َﻘﺎ َل ‪\" :‬وﻗﺪ َذ َﻛ َﺮ اﻷﺳﺘﺎ ُذ أﺑﻮ إِ ْﺳ َﺤﺎق َر ِ َﲪ ُﻪ اﷲُ أ ﱠن ﺻﻴﻐ َﺔ اﻟ ﱠﻨ ْﻬـﻲ‬ ‫ﺑﻌﺪ ﺗﻘﺪم اﻟ ُﻮ ُﺟﻮب ﳏﻤﻮﻟﺔ َﻋ َﲆ اﳊﻈ ِﺮ واﻟ ُﻮ ُﺟﻮ ِب اﻟﺴﺎﺑ ِﻖ ﻻ ﻳﻨﺘﻬﺾ ﻗﺮﻳﻨﺔ ِﰲ ﲪـﻞ اﻟﻨﱠ ْﻬـﻲ َﻋـ َﲆ رﻓـﻊ)‪ (1‬اﻟ ُﻮ ُﺟـﻮب‪،‬‬ ‫وادﻋﻰ اﻟﻮﻓﺎق ِﰲ َذﻟِ َﻚ‪ ،‬وﻟﺴﺖ أرى َذ ِﻟ َﻚ ُﻣ َﺴ ﱠﻠ ًﲈ‪ ،‬و َﻣﺎ أرى اﳌﺨـﺎﻟ ِﻔﲔ اﳊـﺎﻣﻠﲔ ﻟﻠﺼـﻴﻐﺔ َﻋـ َﲆ اﻹﺑﺎﺣـﺔ ﻳﺴـﻠﻤﻮن‬ ‫ﺑ َﺬ ِﻟ َﻚ\")‪.(2‬‬ ‫ﺛﻢ َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ َﻋ َﲆ ﻗﻮ ِل اﻷَ ْﺻ َﻔ َﻬﺎ ِ ّﲏ ِﰲ َ ْﴍ ِﺣ ِﻪ ‪\" :‬وﺗﻘﺪ ُم اﻟ ُﻮ ُﺟﻮ ُب َﻋ َﲆ اﻟﻨﱠ ْﻬ ﱢﻲ ﻻ ﻣﻊ ﻛﻮن اﻟﻨﱠ ْﻬـﻲ ﻟﻠﺤﻈـﺮ)‪(3‬‬ ‫ﺑﻞ ﺗﻘﺪم اﻟ ُﻮ ُﺟﻮب)‪َ (4‬ﻋ َﲆ اﻟﻨﱠ ْﻬ ﱢﻲ ﻗﺮﻳﻨﺔ ﺗ ِﻔﻴﺪ اﳊﻈﺮ ﻧﻘﻞ اﻷﺳﺘﺎ ُذ اﻹ َﲨﺎع َﻋ َﲆ أن ﺗﻘﺪم اﻟ ُﻮ ُﺟـﻮب ﻗﺮﻳﻨـﺔ ﺗ ِﻔﻴـﺪ اﳊﻈـﺮ‪،‬‬ ‫وﺗﻮﻗﻒ إ َﻣﺎم اﳊﺮﻣﲔ ِﰲ إﻓﺎدة)‪ (5‬اﻟﻨﱠ ْﻬﻲ اﳊﻈﺮ‪ ،‬إذا ﺗﻘﺪم اﻟ ُﻮ ُﺟﻮب)‪َ ،\"(6‬ﻣﺎ ﻧﺼﻪ ﺗﻘﺪم اﻟ ُﻮ ُﺟﻮب َﻋ َﲆ اﻟﻨﱠ ْﻬ ِﻲ َﻟ ْﻴ َﺲ ﻗﺮﻳﻨـﺔ‬ ‫ﻗﺮﻳﻨﺔ ﺗﺼﻞ)‪ (7‬اﳊﻈﺮ‪ ،‬واﻟﱠ ِﺬي د ﱠل)‪ (8‬اﻷﺳﺘﺎ ُذ َأ ﱠﻧ ُﻪ )‪(9‬ﳖﻰ ﻗﺮﻳﻨﺔ ﻳ ِﻔﻴﺪ اﻹﺑﺎﺣﺔ‪ ،‬وﻫﻜﺬا ﻧﻘﻞ إ َﻣـﺎم اﳊـﺮﻣﲔ ِﰲ اﻟ ُ ْﱪ َﻫـﺎن)‪،(10‬‬ ‫و َﻫ َﺬا اﳌﻮﺿﻊ ﳑﱠﺎ َ ْﴍﺣﻪ اﻟﴩاح َﻋ َﲆ َﻏ ْﲑ وﺟﻪ‪.‬‬ ‫َو َﻗﺎ َل ِﰲ اﳌﺴﻮل)‪ : (11‬إِ ﱠن اﻹ َﻣﺎ َم َﻓ ْﺨ َﺮ اﻟ ﱢﺪﻳ ِﻦ ِﰲ اﳌ ُﺤ ُﺼﻮل َﺣ َﻜﻰ ﻗﻮﻟﲔ َﻋ َﲆ اﻟﻘـﺎﺋﻠ َﲔ ﺑِﺎﻹﺑﺎﺣـ ِﺔ‪ ،‬ﺛـﺎﻧﻴﻬ َﲈ ‪ :‬أن‬ ‫اﻟﻨﱠ ْﻬﻲ ﺑﻌﺪ اﻷﻣﺮ ﻟﻺﺑﺎﺣﺔ)‪َ ،(12‬ﻗﺎ َل ‪ :‬و َﻫ َﺬا ﻏﺮﻳﺐ ﻻ ﻳﻌﺮف وﻛـﻼم اﻟ ُ ْﱪ َﻫـﺎن ﻻ ﻳﺜﺒـﺖ ﺑـﻪ ﺧـﻼف‪ ،‬وﱂ ﻳﻘـﻞ أﺣـﺪ أن‬ ‫اﻟﻨﱠ ْﻬﻲ ﻟﻺﺑﺎﺣﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚﻗﻮﻟُ ُﻪ َﻋ َﲆﻗﻮ ِلاﺑ ِﻦا َﳊﺎ ِﺟ ِﺐ‪\":‬ا ِﳋ َﻼف ِﰲأ ﱠناﳌﻔﻬﻮ َمﻟﻪﻋﻤﻮمﻻﻳﺘﺤﻘﻖ\")‪،(13‬ﺑﻞﻳﺘﺤﻘﻖ‪،‬وﻗﺪﻛﺘﺒﺖ‬ ‫َﻋ َﲆ َذ ِﻟ َﻚﺗﺼﻨﻴ ًﻔﺎﺳﻤﻴﺘﻪ‪:‬ﺗﻨﻘﻴﺢاﻟﻘﻮلاﳌﻌ ُﻠﻮمﺑﺘﺤﻘﻴﻖا ِﳋ َﻼف ِﰲﻋﻤﻮماﳌﻔﻬﻮم)‪،(14‬ﻓﻠﻴﻨﻈﺮ َﻣﺎ )‪(16)(15‬ﻓِﻴﻪ ﻣﻦاﻟﻨﻔﺎﺋﺲ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"دﻓﻊ\"‪.‬‬ ‫)‪ (2‬اﻟ ُ ْﱪ َﻫﺎ ُن‪ ،(265/1) ،‬ﻃﺒﻌﺔ دار اﻷﻧﺼﺎر‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻟﻠﺤﴫ\"‪.‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"اﻟ ُﻮ ُﺟﻮب ﻣﻦ )ب( وﻛﺘﺒﺖ ِﰲ )أ( ﻛﻠﻤﺔ َﻏ ْﲑ واﺿﺤﺔ‪ ،‬وﺗﺸﺒﻪ ِﰲ ﺷﻜﻠﻬﺎ ﻛﻠﻤﺔ اﻟ ُﻮ ُﺟﻮب‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"إ َﻣﺎﻣﺔ\"‪.‬‬ ‫)‪ (6‬ﺑﻴﺎ ُن اﳌُ ْﺨ َﺘ َﴫ ِﰲ ﻋﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪل‪.(440/1) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﺗ ِﻔﻴﺪ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ذﻛﺮه\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﻟﻴﺲ\"‪.‬‬ ‫)‪ (10‬اﻟ ُ ْﱪ َﻫﺎ ُن ﰲ أﺻﻮل اﻟﻔﻘﻪ‪ ،(265/1) ،‬ﻃﺒﻌﺔ دار اﻷﻧﺼﺎر‪.‬‬ ‫)‪ (11‬ﻫﻮ ﻛﺘﺎﺑﻪ اﳌﺴﻮل ﰲ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬اﻟﺬي ذﻛﺮه اﺑﻨﻪ ﳌﺎ اﺳﺘﻌﺮض ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬وﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (12‬اﳌ ُﺤ ُﺼﻮ ُل ِﰲ ﻋﻠﻢ ا ُﻷ ُﺻﻮل‪.(162/2) ،‬‬ ‫)‪ْ ُ (13‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(758/1) ،‬‬ ‫)‪ (14‬ﻫﻮ اﻟﻘﻮل اﻷول وﻟﻴﺲ اﻟﺜﺎﲏ‪ .‬اﻧﻈﺮ ‪ :‬اﳌﺤﺼﻮل‪.(162/2) ،‬‬ ‫)‪ (15‬ﻛﺘﺒﺖ ﻛﻠﻤﺔ \"ﻓِﻴﻪ\" ﻓﻮق ﻛﻠﻤﺔ \" َﻣﺎ\"‪.‬‬ ‫)‪ِ (16‬ﰲ )ب( ِز َﻳﺎ َدة \"إﻧﻪ\"‪.‬‬ ‫‪187‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻗﺎ َﻟﻪ َﻋ َﲆ ﻗﻮ ِل اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ‪ :‬إ ﱠن ﲨ َﻊ اﳌﺬﻛ ِﺮ اﻟ ﱠﺴﺎﱂِ ﻻ ﻳﺘﻨﺎو ُل اﻟ ﱢﻨ َﺴﺎ َء ﺧﻼ ًﻓـﺎ ﻟﻠﺤﻨﺎﺑﻠـﺔ)‪،(1‬‬ ‫أﻧﻪ)‪ (2‬ﱂ ﻳﻨﻔﺮ ْد اﳊﻨﺎﺑﻠ ُﺔ ﺑ َﺬﻟِ َﻚ‪ ،‬ﺑﻞ ُﻫ َﻮ َﻣ ْﺬ َﻫﺐ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ اﳌﻨﺼﻮص ﻋﻠﻴﻪ ِﰲ اﻟﺮﺳﺎﻟﺔ ِﰲ َﺗ ْﺮ َ َﲨـ ِﺔ‬ ‫َﻣﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮءا ِن ﻋﺎم اﻟﻈﺎﻫﺮ‪ ،‬و ُﻫ َﻮ ﳚﻤﻊ اﻟﻌﺎم واﳋﺎص ﻓﺬﻛﺮ ﲨﻠﺔ ﻣﻦ َذﻟِ َﻚ‪ ،‬ﻗﻮ ُﻟ ُﻪ َﺗ َﻌﺎ َﱃ ‪7 6 :‬‬ ‫‪/32‬ب ‪) 8‬اﻟ َﺒ َﻘـ َﺮة ‪ ،(183 :‬وﻗﻮﻟـﻪ ‪) y xwvu t s :‬اﻟﻨﺴـﺎء ‪:‬‬ ‫‪َ ،(103‬ﻗﺎ َل اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ ِﰲ آﺧـﺮ اﻟﱰﲨـﺔ ‪ :‬وﻫﻜـﺬا اﻟﺘﻨﺰﻳـﻞ ِﰲ اﻟﺼـﻮم‪ ،‬واﻟ ﱠﺼـ َﻼة َﻋـ َﲆ اﻟﺒـﺎﻟﻐﲔ‬ ‫اﻟﻌﺎﻗﻠﲔ‪ ،‬دون ﻣﻦ ﱂ ﻳﺒﻠﻎ‪ ،‬وﻣﻦ ﺑﻠﻎ ﳑﻦ ﻏﻠﺐ ﻋﲆ ﻋﻘﻠﻪ‪ ،‬ودون ا ُﳊ ﱠﻴﺾ ِﰲ أﻳﺎم ﺣﻴﻀﻬﻦ)‪ ،(3‬اﻧﺘﻬﻰ‪.‬‬ ‫و َﻫ َﺬا ﴏﻳ ٌﺢ ِﰲ أ ﱠن اﳌﺬﻛﻮرﻳﻦ ُﺧ ﱢﺼ ُﺼـﻮا ﺑﺎﻟـ ﱠﺪﻟِﻴﻞ‪ ،‬وﻟـﻮﻻ دﺧـﻮل اﻟﻨﺴـﺎء ِﰲ ﺧﻄـﺎب ‪t s :‬‬ ‫‪ ،y xwvu‬وﻧﺤﻮ َذﻟِ َﻚ ﱂ ﻳﺼﺢ ﺣﻴﻨﺌﺬ َد ْﻋ َﻮى اﻟﺘﺨﺼﻴﺺ‪ ،‬وﻗﺪ ﻧﻘﻞ اﺑ ُﻦ َﺑ ْﺮ َﻫـﺎن)‪(4‬‬ ‫َﺑ ْﺮ َﻫﺎن)‪ (4‬وﻏ ُﲑه)‪َ (5‬ﻋ ِﻦ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ أ ﱠن ِﺧ َﻄﺎب اﳌﺬﻛ ِﺮ ﻻ ﻳﺘﻨﺎول اﳌﺆﻧﺚ‪ ،‬ﻓﺈن َﺻ ﱠﺢ َﻫ َﺬا َﻛﺎ َن ﻟﻪ َﻗ ْﻮ َﻻن‪ ،‬وا ِﳋ َﻼف ِﻋﻨْﺪ‬ ‫ِﻋﻨْﺪ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ وﺟﻬﺎن‪ ،‬وإن ﱂ ﻳﺼﺢ َأ ْو ﺻﺢ‪ ،‬وﲪﻞ َﻋ َﲆ ِﺧ َﻄﺎ ِب ا ُﳌ َﺬ ﱠﻛ ِﺮ ا ﱠﻟ ِﺬي ﻻ ﺗﻐﻠﻴﺐ ﻓِﻴﻪ ﻧﺤـﻮ اﻟﺮﺟـﺎل ﻓـﻼ‬ ‫ِﺧ َﻄﺎب َﻋﻨﻪ‪ ،‬وﻋﲆ اﳉﻤﻠﺔ ﻓﺎﻷﻇﻬﺮ اﻟﺪﺧﻮل ِﺧ َﻼف ﳌﻦ ﺻﺤﺢ ﺧﻼف)‪َ (6‬ذﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰاﺿﻪ َﻋ َﲆ اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪\" :‬أﺑﻨﻴﺔ اﳉﻤﻊ ﻻﺛﻨﲔ ﺗﺼﺢ‪ ،‬وﺛﺎﻟﺜﻬﺎ ﳎﺎز\")‪.(7‬‬ ‫أﻧﻪ ﻳﻘﺘﴤ أن ﻟﻨﺎ ﻗﻮ ًﻻ أن أﺑﻨﻴﺔ اﳉﻤﻊ ﻻ ﻳﺼﺢ ﻻﺛﻨﲔ ﻻ ﺣﻘﻴﻘﺔ وﻻ ﳎﺎ ًزا‪ ،‬و َﻫ َﺬا ﻻ ﻳﺼﺢ ﻓﺈن اﳌﺠﺎز ﱂ‬ ‫ﻳﻤﻨﻊ ﻣﻨﻪ أﺣﺪ‪.‬‬ ‫)‪ْ ُ (1‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(770/2) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( \"إن\"‪.‬‬ ‫)‪ (3‬اﻟ ﱢﺮ َﺳﺎ َﻟ ُﺔ‪.(58/1) ،‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ُﺑﻮ اﻟﻔﺘﺢ‪َ ،‬أ ْ َﲪﺪ ﺑﻦ َﻋِ ّﲇ ﺑﻦ َﺑ ْﺮ َﻫﺎن ﺑﻦ اﳊ َﲈﻣﻲ‪ -‬ﻷ ﱠن أﺑﺎه َﻛﺎ َن َﲪﺎﻣﻴﺎ‪ -‬اﻟ َﺒ ْﻐ َﺪادي اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪518‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜﺎﻣ َﻞ ِﰲ اﻟ َﺘﺎ ِرﻳﺦ‪ ،‬ﻻ ْﺑ ِﻦ اﻷﺛﲑ‪ ،( 231/9) ،‬واﻟﺒﺪاﻳـ َﺔ واﻟ ﱢﻨ َﻬﺎ َﻳـﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻛﺜِـﲑ‪ ،(240/12) ،‬و ِﺳـ َ َﲑ َأ ْﻋـ َﻼ ِم اﻟﻨﱡـ َﺒ َﻼ ِء‪،‬‬ ‫)‪.(457/19‬‬ ‫)‪ (5‬ﻣﺜﻞ اﻟ َﻐ َﺰا ِ ّﱄ‪ ،‬و َﺷ ْﻤﺲ اﻟ ﱢﺪﻳﻦ‪َ ُ ،‬ﳏ ﱠﻤﺪ‪ ،‬اﻟﱪ َﻣﺎوي‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬رﻓ َﻊ ا َﳊﺎ ِﺟﺐ َﻋﻦ ُ ْﳐ َﺘ َﴫ اﺑﻦ ا َﳊﺎ ِﺟﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ﱡﺴ ْﺒ ِﻜ ّﻲ‪ ،(208/3) ،‬واﻟﺘﺤﺒ َﲑ َ ْﴍح اﻟﺘﺤﺮﻳﺮ ِﰲ ُأ ُﺻـﻮل ا ْﻟ ِﻔ ْﻘـﻪ‪ ،‬ﻟﻌـﻼء‬ ‫اﻟ ﱢﺪﻳﻦ اﳌﺮداوي‪.(2477/5) ،‬‬ ‫)‪ (6‬ﻛﺘﺐ ﺣﺮف اﻟﻔﺎء ﻣﻦ ﻛﻠﻤﺔ \"ﺧﻼف\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ْ ُ (7‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(709/2) ،‬‬ ‫‪188‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿ ُﻪ َﻋ َﲆ اﻷﺻﻔﻬﺎ ﱢﲏ )‪ِ(1‬ﰲ ﻗﻮﻟِ ِﻪ ‪ :‬إ ﱠن اﺑ َﻦ ا َﳊﺎ ِﺟﺐ زاد ﻣﻦ اﳌﺨﺼﺼـﺎ ِت َﺑـ َﺪ َل اﻟـﺒﻌ ِﺾ ﻣـﻦ‬ ‫اﻟ ُﻜ ﱢﻞ‪َ ،‬ﻗﺎ َل ‪ :‬وﻓِﻴﻪ ﻧﻈﺮ‪ ،‬ﻓﺈن اﻟﺒَ َﺪ َل ِﰲ ﺣﻜﻢ اﳌﻄﺮح‪ ،‬واﻟ َﺒ َﺪ ُل ﻗﺪ أﻗﻴﻢ ﻣﻘﺎﻣﻪ‪ ،‬ﻓﻼ َﻳ ُﻜﻮ ُن ﳐﺼ ًﺼﺎ ﻟﻪ)‪.(2‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ِ :‬ﰲ اﻟﻨﻈ ِﺮ ا ﱠﻟ ِﺬي أﺑﺪاه اﻟ ﱠﺸ ْﻴ ُﺦ َر ِ َﲪ ُﻪ ا ُﷲ َﻧ َﻈﺮ‪ ،‬ﻗﻮﻟﻪ ‪ :‬ﻓﺈ ﱠن اﳌﺒﺪ َل ﻣﻨﻪ ِﰲﺣﻜ ِﻢ اﳌُﻄﱠﺮ ِح‪ ،‬ﻳ َﻘﺎل ﻋﻠﻴـﻪ‪:‬‬ ‫إن َﻛﺎ َن اﳌﺮا ُد ﱂ ﻳﺒﻖ دﻻﻟﺘﻪ ﻣﻌﻤﻮ ًﻻ ﲠﺎ ﻓ َﻬ َﺬا ﻋ ُﲔ اﻟﺘﺨﺼﻴﺺ؛ ﻷَ ﱠﻧﻪ َﻗ ْ ُﴫ)‪ (3‬اﻟﻌﺎم َﻋ َﲆ ﺑﻌ ِﺾ ُﻣ َﺴـ ﱠﲈه‪ ،‬وإن َﻛـﺎ َن اﳌـﺮا ُد‬ ‫اﻹﻟﻐﺎ َء ﺑﺎﻟﻜﻠﻴ ِﺔ ﻓﻤﻤﻨﻮ ٌع‪ ،‬أﻻ ﺗﺮى أ ﱠن ﻣ ْﻦ َﻗﺎ َل ‪ :‬أﻛ ِﺮم)‪ (4‬ﺑﻨﻲ ﲤﻴﻢ اﻟﻐﺎﻟﲔ‪ ،‬ﻓﻼﺑ ﱠﺪ ﻣﻦ أن ﻳﻜﻮﻧﻮا)‪ (5‬ﻣﻦ ﺑﻨﻲ ﲤـﻴﻢ)‪ ،(6‬ﻓﻠـﻮ‬ ‫ﻓﻠﻮ أ ﱠن اﳌﺒﺪ َل ِﻣ ْﻨ ُﻪ ِﰲ ﺣﻜ ِﻢ ا ُﳌ ﱠﻄﺮ ِح َﲠ َﺬا اﳌﻌﻨﻰ ﱂ ﻳﻠﺰم أن ﻳﻜﻮﻧﻮا ﻣﻨﻬﻢ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ أﻣﻼه ﻟﺒﻌﺾ ﺗﻼﻣﺬﺗِﻪ ﻣﻦ أﻫ ِﻞ اﻟ ﱠﺸﺎ ِم اﻻﺳﺘﺜﻨﺎء اﳌﺘﻌﻘﺐ ﻟﻠﺤﻤﻞ)‪ (7‬ﻟﻌﻮده َﻋـ َﲆ اﳉﻤﻴـﻊ أرﺑـﻊ‬ ‫ﴍاﺋﻂ ‪:‬‬ ‫أﺣﺪﻫﺎ ‪ :‬أن َﻳ ُﻜﻮ َن ﺑﺎﻟﻮاو ﴍﻃﻪ ﲨﻊ ﻣﻦ اﻷُ ُﺻﻮﻟﻴﲔ واﻟﻔﻘﻬﺎء‪.‬‬ ‫واﻟﺜﺎﲏ ‪ :‬أن َﻳ ُﻜﻮ َن اﻟﻌﻮ ُد َﻋ َﲆ اﳉﻤﻴﻊ ﳑﻜﻨًﺎ ﺑﺤﻴﺚ ﻻ ﳜﺮج ﺑﻌﻀـﻬﺎ ﺑﻘﺮﻳﻨـﺔ ﻟﻔﻈﻴـﺔ َأ ْو دﻻﻟـﺔ ﴍﻋﻴـﺔ‪ ،‬ﻓـﺎﻷول‬ ‫ﻛﺄﻛﺮم اﻟﺮﺟﺎل‪ ،‬واﴐب)‪ (8‬اﻟﻨﺴﺎء إﻻ اﳍﻨﺪات‪ ،‬واﻟﺜﺎﲏ)‪) d : (9‬اﻟﻨﱡﻮر ‪ِ (4 :‬ﰲ آﻳـ ِﺔ اﻟ َﻘـ ْﺬ ِف‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ؛ ﻟﻘﻴﺎم اﻟ ﱠﺪﻟِﻴ ِﻞ اﻟ ﱠ ْﴩ ِﻋ ّﻲ َﻋ َﲆ أ ﱠن اﻟﺘﻮﺑ َﺔ ﻻ ﺗﺴﻘ ُﻂ ﻣﺜﻞ َذﻟِ َﻚ َﻋ َﲆ أ ﱠن ِﰲ اﳌَ ْﺴ َﺄ َﻟ ِﺔ ﻗﻮﻻً‬ ‫ﻟﻠﺸﺎﻓﻌﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ وﻓِﻴﻪ وﻓﺎء ﺑﺎﻟﻘﺎﻋﺪة‪ ،‬و ُﻫ َﻮ ﳏﻜ ﱞﻲ ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ﱢﻲ‪ِ ،‬ﰲ ﻛِ َﺘﺎ ِب ﻗﺎﻃﻊ اﻟﻄﺮﻳﻖ)‪.(10‬‬ ‫اﻟ ﱠ ْﴩ ُط اﻟﺜﺎﻟﺚ ‪ :‬أن َﻳ ُﻜـﻮ َن اﻟﻌﺎﻣـ ُﻞ ﻣﺘﺤـ ًﺪا ﻓﻠـﻮ اﺧﺘﻠـﻒ ﻛـ َﲈ ِﰲ َﻗ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪/33d :‬أ ‪e‬‬ ‫‪) nml kjihgf‬اﻟﻨﺴـــﺎء ‪ ،(23 :‬ﻓـــﺈن‬ ‫اﻟﻮﺻﻒ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ nml :‬ﲣﺘ ﱡﺺ)‪ (11‬ﺑﺎﻷﺧﲑ ِة ﻣـﻊ أ ﱠن اﻻﺳـﺘﺜﻨﺎ َء واﻟ ﱠ ْﴩـ َط واﻟﺼـﻔ َﺔ‬ ‫ﻳﻌﻮد إِ َﱃ اﳉﻤﻴﻊ ِﻋ ْﻨﺪﻧﺎ َﻋ َﲆ أ ﱠن ِﰲ ا َﳌ ْﺴ َﺄ َﻟ ِﺔ رأ ًﻳﺎ ِﰲ ا َﳌ ْﺬ َﻫ ِﺐ )‪(12‬أن أم اﻟ ﱠﺰ ْو َﺟﺔ ﻻ ﲢﺮم إﻻ ﺑﺎﻟﺪﺧﻮل‪.‬‬ ‫)‪ (1‬ﻛﺘﺐ ﻛﻠﻤﺔ \" ِﰲ\" ﻓﻮق آﺧﺮ ﻛﻠﻤﺔ \"اﻷﺻﻔﻬﺎﲏ\"‪.‬‬ ‫)‪ (2‬ﺑﻴﺎ ُن اﳌﺨﺘ ِﴫ‪.(112/1) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻷﻗﴡ\"‪.‬‬ ‫)‪ (4‬ﺣﺮف اﳌﻴﻢ ﺳﺎﻗﻂ ﻣﻦ )أ(‪.‬‬ ‫)‪ (5‬ﻛﺎﻧﺖ ﻗﺪ ﻛﺘﺒﺖ \"ﻳﻜﻮن\" ُﺛ ﱠﻢ ُأﻛﻤﻠﺖ ﲠﺎ واو اﳉ َﲈﻋﺔ واﻷﻟﻒ ﺑﻌﺪ َذﻟِ َﻚ‪.‬‬ ‫)‪ (6‬ﻛﺘﺐ َﻋ َﲆ ﻳﺴﺎ ِر ا َﳊﺎ ِﺷ َﻴ ِﺔ ِﰲ )ب( ﻛﻼم َﻏ ْﲑ واﺿﺢ‪ ،‬ﻳﻘﺪر ﺑﺜﻼث ﻛﻠ َﲈت‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﳊﻤﻞ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"أﺻﺐ\"‪.‬‬ ‫)‪ (9‬ﻛﺘﺐ ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"اﻟﺜﺎﲏ\" \"ﲏ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ُ (10‬ﻫ َﻮ ِﰲ ﺑﺎب ﻗﺎﻃﻊ اﻟﻄﺮﻳﻖ‪ ،‬وﻟﻴﺲ ِﰲ ِﻛ َﺘﺎب ﻗﺎﻃﻊ اﻟﻄﺮﻳﻖ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌُ َﺤ ﱠﺮ َر ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪) ،‬ص‪.(439‬‬ ‫)‪ِ (11‬ﰲ )ب( \"ﳐﺘﺺ\"‪.‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"أن\" ﻣﻦ )ب(‪.‬‬ ‫‪189‬‬