‫ﺩ‪ .

‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻭﺟـﻪ ﺍﻟﺪﻻﻟـﺔ‬
‫ﻭﺃﺛﺮﻩ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬

‫‪ ‬‬
‫‪‬‬
‫!"‪#‬‬

‫ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺇﻥ ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ‪ ،‬ﻭﻧﺴﺘﻌﻴﻨﻪ‪ ،‬ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔـﺴﻨﺎ ﻭﻣـﻦ‬
‫ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟـﻪ‬
‫ﻭﺻﺤﺒﻪ‪ ،‬ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﻳﻪ ﻭﺍﺳﱳ ﺑﺴﻨﺘﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌـــﺪ؛؛؛‬
‫ﻓﺈﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻣﺮ ﻣﺸﺘﻬﺮ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌـﺴﺎﺋﻞ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﳑﺎ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺕ‪ ،‬ﻓﻤﻦ ﻳﺮﺍﺟﻊ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔـﺔ ﻭﻛﺘـﺐ‬
‫ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ﳚﺪ ﺁﻻﻑ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ‪ ،‬ﺑﻞ ﻭﺍﻟﻘﻮﺍﻋـﺪ ﻭﺍﻟـﻀﻮﺍﺑﻂ‬
‫ﺍﳋﻼﻓﻴﺔ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺧﻼﻓﻬﻢ ﱂ ﻳﻜﻦ ﳊﺐ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﻻ ﻹﻓﺤﺎﻡ ﺍﳋـﺼﻢ‪،‬‬
‫ﻭﻻ ﻟﻠﻈﻬﻮﺭ ﻭﺍﻟﻨﺸﻮﺓ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺧﻼﻓﺎ ﻳﺒﺘﻐﻲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﻳﻬﺪﻑ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟـﻪ‬
‫ﺍﻟﺼﻮﺍﺏ ﰲ ﺧﻄﺎﺏ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﻌﺎﻣﺔ ﻟﻴﺘﺒﻌﻮﺍ ﺍﻟﺸﺮﻉ ﻋﻠﻰ‬

‫‪-٣٤٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺑﺼﲑﺓ‪ ،‬ﻭﻳﺴﺘﺒﻴﻨﻮﺍ ﺍﳊﻖ ﻋﻠﻰ ﻫﺪﻯ؛ ﻭﻟﺬﺍ ﻛﺎﻥ ﺧﻼﻓـﺎ ﻳﻨﺘـﻬﺞ ﺍﻷﺩﺏ‪ ،‬ﻭﻳﻨــﺰﻉ ﺇﱃ‬
‫ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻳﺘﻤﻴﺰ ﺑﺎﻹﻳﺜﺎﺭ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺬﺍﺕ‪ ،‬ﺣﱴ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳـﻲ ﺻـﻮﺍﺏ‬
‫ﳛﺘﻤﻞ ﺍﳋﻄﺄ‪ ،‬ﻭﺭﺃﻱ ﻏﲑﻱ ﺧﻄﺄ ﳛﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻄﻊ ﺑﻌﺪﻡ ﺍﻟﻴﻘﲔ ﺑﺼﻮﺍﺏ ﺭﺃﻳﻬﻢ ﻋﻨﺪﻫﻢ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﰲ ﺃﺫﻫﺎ‪‬ﻢ ﺭﺍﺳﺨﺎ ﻓﺈ‪‬ﻢ‬
‫ﻳﻬﺪﻓﻮﻥ ﻣﻦ ﺑﻴﺎﻥ ﺍ‪‬ﺎﺩﻟﺔ ﰲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﺃﻳﻨﻤﺎ ﻛﺎﻥ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﻗﺎﺋﻠـﻪ‪،‬‬
‫ﻓﺎﳊﻖ ﻫﺪﻓﻬﻢ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻏﺎﻳﺘﻬﻢ ﻣﻬﻤﺎ ﻛﺎﻥ ﻗﺎﺋﻠﻪ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ ﻋﻠﻰ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴـﺔ‪،‬‬
‫ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻛﻞ ﻓﺮﻳﻖ ﻟﺪﻋﻢ ﻗﻮﻟﻪ ﻭﺑﻴﺎﻥ ﺻﻮﺍﺏ ﻣﺎ ﺍﲡﻪ ﺇﻟﻴﻪ ﻣﻦ ﺭﺃﻱ‪ ،‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺃﺩﻟﺔ ﺷﺮﻋﻴﺔ ﻣﻌﺘﱪﺓ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﳜﺘﻠﻔﻮﻥ ﺃﺣﻴﺎﻧﺎ ﰲ ﺍﻟﻔﺮﻉ ﺍﻟﻔﻘﻬﻲ ﻣﻊ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ‬
‫ﺍﳌﺴﺘﺪﻝ ﺑﻪ‪ ،‬ﻓﻬﻢ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﻧﺺ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳜﺘﻠﻔﻮﻥ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻫـﺬﺍ‬
‫ﺍﻟﻨﺺ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﻢ ﻳﺴﺘﺪﻝ ﺑﻪ ﺑﻄﺮﻳﻖ ﳜﺎﻟﻒ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻭﻗﻌﺖ ﺧﻼﻓﺎﺕ ﻭﺍﺳﻌﺔ ﰲ‬
‫ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻋﺪﻳﺪﺓ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻴﺎﻥ ﺳﺒﺐ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻫـﻮ‬
‫ﺧﻼﻓﻬﻢ ﰲ ﻓﻬﻢ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﺭﺍﺟﻴﺎ ﻣﻦ ﺍﷲ – ‪ -‬ﺗﻌـﺎﱃ‪- -‬‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ‪.‬‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺫﻛـﺮﻭﺍ ﻣـﻦ‬
‫ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﳋﻼﻑ ﺧﻼﻓﻬﻢ ﰲ ﻓﻬﻢ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﻭﻇﻬﺮ ﺫﻟﻚ‬
‫ﰲ ﻣﺆﻟﻔﺎﺕ ﻋﺪﻳﺪﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻛﺘﺐ ﺃﺩﺏ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺃﻥ ﲢﺼﻰ‪ ،‬ﻭﻟﻜﲏ ﱂ ﺃﻋﺜﺮ –ﻓﻴﻤﺎ ﻗﺮﺃﺕ‪ -‬ﻋﻠﻰ ﲝﺚ ﳜﺘﺺ ﺑﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ‬

‫‪-٣٤٨-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﺭﺩﺕ ﺑﻴﺎ‪‬ﺎ ﺑﺈﳚﺎﺯ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺣﺴﺐ ﺍﳋﻄﺔ ﺍﳌﻮﺿﻮﻋﺔ ﻟـﻪ‬
‫ﺩﺍﻋﻴﺎ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺃﻥ ﻳﻴﺴﺮ ﺩﺭﺍﺳﺘﻬﺎ ﺗﻔﺼﻴﻼ ﰲ ﲝﺚ ﻣﺒﺴﻮﻁ ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪.-‬‬
‫ﺣﺪﻭﺩ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﱂ ﺃﻗﺼﺪ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻬـﺎﺀ ﻭﻛـﺎﻥ‬
‫ﻣﺴﺘﻨﺪ‪‬ﻫﻢ ﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻭﺍﺣﺪ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻴﻪ ﻭﳜﺘﻠﻔﻮﻥ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪ ،‬ﻭﻟﻜـﲏ ﺃﺭﺩﺕ‬
‫ﻓﻘﻂ ﺃﻥ ﺃﺿﺮﺏ ﺃﻣﺜﻠﺔ ﻭﺃﺑﲔ ﳕﺎﺫﺝ ﻟﺒﻴﺎﻥ ﻛﻴﻔﻴﺔ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺳﺒﺒﺎ ﰲ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻭﻟﺬﺍ ﻓﺈﱐ ﻗﺼﺮﺕ ﳘﱵ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﳘﻴﺘـﻪ‪،‬‬
‫ﻭﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺳﺒﺎﺑﻪ ﻭﺃﺩﺑﻪ ﺑﺈﳚﺎﺯ‪ ،‬ﻭﻋﺮﺟﺖ ﰲ ‪‬ﺎﻳﺘﻪ ﻋﻠﻰ ﺇﻳﺮﺍﺩ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ‬
‫ﺑﺎﺧﺘﺼﺎﺭ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﻭﻛﺎﻥ ﺳﺒﺐ ﺧﻼﻓﻬﻢ ﺍﻻﺧﺘﻼﻑ ﰲ ﻓﻬـﻢ‬
‫ﺍﻟﻨﺺ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪.‬‬
‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺍﻗﺘﻀﺖ ﻃﺒﻴﻌﺔ ﺩﺭﺍﺳﱵ ﻟﻠﻤﻮﺿﻮﻉ ﺃﻥ ﺃﻗﺴﻤﻪ ﺇﱃ ﻣﻘﺪﻣﺔ ﻭﲤﻬﻴﺪ ﻭﻣﺒﺤﺜﲔ ﻭﺧﺎﲤﺔ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ :‬ﻭ‪‬ﺎ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺣﺪﻭﺩﻩ‪.‬‬
‫ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺳﺒﺎﺑﻪ ﻭﺁﺩﺍﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺍﺳﺘﻨﺒﺎﻃﻪ‪.‬‬
‫ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﻄﺎﻟﺐ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻘﺼﻮﺩ ﺑﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻛﻴﻔﻴﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﺗﻄﺒﻴﻘﻴﺔ ﻟﻠﺨﻼﻑ ﺑﺴﺒﺐ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪.‬‬

‫‪-٣٤٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻭﻓﻴﻪ ﲬﺴﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺧﺘﻼﻑ ﰲ ﻗﺪﺭ ﺍﳌﻤﺴﻮﺡ ﻣﻦ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻘﺼﻮﺩ ﲟﻦ ﻧﻜﺤﻬﺎ ﺍﻷﺏ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻔﻴﺔ ﺣﺴﺎﺏ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺍﳊﺎﺋﺾ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﻜﻢ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ‪.‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﻭ‪‬ﺎ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺴﺘﺨﻠﺼﺔ ﻣﻦ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﺑﻌﺪ ﻓﺈﱐ ﺃﺩﻋﻮ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺃﻥ ﺃﻭﻓﻖ ﰲ ﺑﻴﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺃﻥ ﺃﺻﻞ ﻓﻴـﻪ‬
‫ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺃﺭﻳﺪ‪ ،‬ﻭﺃﻥ ﻳﻘﻴﲏ – ﺳﺒﺤﺎﻧﻪ‪ -‬ﺷﻄﻂ ﺍﻟﻔﻜﺮ ﻭﺯﻟﺔ ﺍﻟﻘﻠﻢ‪ ،‬ﻭﺃﻥ ﻳﻜﺘﺐ ﻟﻌﻤﻠﻲ‬
‫ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﱄ ﻣﻦ ﻭﺭﺍﺋﻪ ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ‪ ،‬ﺇﻧﻪ ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ‪ ،‬ﻭﻫﻮ –‬
‫ﺳﺒﺤﺎﻧﻪ‪ -‬ﺧﲑ ﻣﺴﺆﻭﻝ‪.‬‬
‫***‬

‫‪-٣٥٠-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﺘﻤﻬﻴﺪ‬
‫ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺳﺒﺎﺑﻪ ﻭﺁﺩﺍﺑﻪ‬

‫ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻣﺮ ﻗﺪﱘ‪ ،‬ﻓﻘﺪ ﻭﻗﻊ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪ y‬ﻭﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﲔ ﺃﻇﻬﺮﻫﻢ‪ ،‬ﻭﱂ ﻳﻨﻪ ﺍﻟﻨﱯ ‪ r‬ﻋﻨﻪ ﻣﱴ ﻛﺎﻥ ﻋﻠـﻰ ﻭﻓـﻖ ﻣﻨـﻬﺞ‬
‫ﺍﻟﺸﺮﻉ ﰲ ﺍﳋﻼﻑ‪ ،‬ﺑﺄﻥ ﻳﻮﺭﺩ ﻛﻞ ﻓﺮﻳﻖ ﺣﺠﺘﻪ‪ ،‬ﻭﻳﻮﺛﻖ ﻗﻮﻟﻪ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﻭﻻ ﻳﻘـﺼﺪ ﻣﻨـﻪ‬
‫ﺍﻟﺰﻫﻮ ﺃﻭ ﺣﺐ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﺑﻞ ﻳﺮﻣﻲ ﺇﱃ ﺇﺣﻘﺎﻕ ﺍﳊﻖ‪ ،‬ﻭﻳﻘـﺼﺪ ﺇﱃ ﺑﻴـﺎﻥ ﻭﺟـﻪ‬
‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﳛﺎﻭﻝ ﻣﻦ ﻳﻘﺮﺃ ﺍﳋﻼﻑ ﺃﻥ ﻳﺘﺒﻊ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﳍﻮﻯ ﻭﺍﻟﺘﺸﻬﻲ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺷﺘﻬﺮ ﺍﳋﻼﻑ ﺣﱴ ﺻﺎﺭ ﻋﻠﻤﺎ ﺑﺬﺍﺗﻪ ﻭﻓﻨﺎ ﻣﺴﺘﻘﻼ‪ ،‬ﺣﱴ ﻋﺮﻑ ﻋﻠﻢ ﺍﳋﻼﻑ ﺑﺄﻧﻪ‪ :‬ﻋﻠـﻢ‬
‫ﻳﻌﺮﻑ ﺑﻪ ﻛﻴﻔﻴﺔ ﺇﻳﺮﺍﺩ ﺍﳊﺠﺞ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺸﺒﻪ ﻭﻗﻮﺍﺩﺡ ﺍﻷﺩﻟـﺔ ﺍﳋﻼﻓﻴـﺔ ﺑـﺈﻳﺮﺍﺩ‬
‫ﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﻄﻌﻴﺔ)‪.(١‬‬
‫ﻭﻣﻦ ﻳﻘﺮﺃ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﻣﺬﺍﻫﺒﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻳﻠﻤﺲ ﻫﺬﺍ ﺍﳋﻼﻑ ﺍﻟﻮﺍﺳـﻊ‬
‫ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﻛﻞ ﻣـﺬﻫﺐ ﻭﺍﻟـﱵ‬
‫ﺗﻌﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻼﻑ‪ ،‬ﻭﺗﺒﲔ ﺣﺠﺞ ﻛﻞ ﻓﺮﻳﻖ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻣﺜﻼ ﰲ‪:‬‬
‫‪ -‬ﻛﺘﺎﺏ "ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ"‪ :‬ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻮﺳﻊ ﺍﺧﺘـﺼﺮﻩ‬
‫ﺍﳉﺼﺎﺹ ﰲ ﻛﺘﺎﺏ ﺁﺧﺮ ﻣﻄﺒﻮﻉ‪.‬‬
‫‪ -‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‪.‬‬
‫‪ -‬ﻭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻻﺑﻦ ﺭﺷﺪ‪.‬‬
‫‪ -‬ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﻧﻜﺖ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻟﻠﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳌﺎﻟﻜﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.‬‬
‫‪ -‬ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻻﺑﻦ ﺍﳌﻨﺬﺭ‪.‬‬
‫‪ -‬ﻭﺍﳋﻼﻓﻴﺎﺕ ﻟﻠﺒﻴﻬﻘﻲ‪.‬‬

‫)‪ (١‬ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﺍﻟﻮﺷﻲ ﺍﳌﺮﻗﻮﻡ ﰲ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﻌﻠﻮﻡ ﻟﺼﺪﻳﻖ ﺑﻦ ﺣﺴﻦ ﺍﻟﻘﻨﻮﺟﻲ ‪.٢٧٦/٢‬‬
‫‪-٣٥١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫‪ -‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻷﰊ ﺑﻜﺮ ﺍﻟﺼﺮﺩﰲ‪.‬‬

‫‪ -‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‪.‬‬
‫ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﳑﺎ ﻛﺎﻥ ﺫﺍﻛﺮﺍ ﳋﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺃﻭ ﻟﻠﺨﻼﻑ ﺑـﲔ‬
‫ﺇﻣﺎﻣﲔ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻌﻈﺎﻡ‪ -‬ﺭﲪﻬﻢ ﺍﷲ‪ ،-‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‬
‫ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻷﰊ ﻳﻮﺳﻒ‪ ،‬ﻭﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﶈﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺍﻟﻨﻜـﺖ‬
‫ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺑﲔ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪.‬‬
‫ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﳋﻼﻑ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﺑﻞ ﺇﻥ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﲡﺪ ﺃﺣﻴﺎﻧﺎ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣـﻦ‬
‫ﻗﻮﻝ ﻭﺃﻛﺜﺮ ﻣﻦ ﺭﻭﺍﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻣﺮ ﻣﺸﺘﻬﺮ ﺑﻼ ﻧـﺰﺍﻉ‪ ،‬ﻭﺃﺻﺪﻕ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﺘـﺎﺏ‬
‫ﺍﻹﻧﺼﺎﻑ ﰲ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳋﻼﻑ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻤﺮﺩﺍﻭﻱ‪ ،‬ﺣﻴـﺚ ﲨـﻊ‬
‫ﺍﳋﻼﻓﻴﺎﺕ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻭﺑﻠﻎ ‪‬ﺎ ﺍﺛﲏ ﻋﺸﺮ ﳎﻠﺪﺍ‪.‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﻼﻑ ﻷﻥ ﺣﻜﻤﺔ ﺍﷲ – ﺳﺒﺤﺎﻧﻪ‪ -‬ﺍﻗﺘﻀﺘﻪ‪ ،‬ﻓﻠـﻮ ﺃﺭﺍﺩ ﺍﷲ – ﻋـﺰ‬
‫ﻭﺟﻞ‪ -‬ﺃﻥ ﻳﺘﻮﺣﺪ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ ﻟﻔﻌﻞ‪ ،‬ﻭﻟﻜﻦ ﺍﳋﻼﻑ ﳛﻤـﻞ ﻣـﻦ ﺍﻟﺜـﺮﺍﺀ‬
‫ﻭﺍﻟﺘﻨﻮﻉ ﻣﺎ ﻳﻔﻴﺪ ﰲ ﺗﻄﻮﺭ ﺍﳊﻴﺎﺓ ﻭﲡﺪﺩ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﰲ ﻣﻼﺀﻣﺔ ﺃﺣـﻮﺍﻝ ﺍﻟﻨـﺎﺱ‬
‫ﺍﳌﺘﻐﲑﺓ ﻭﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺃﺣﻜﺎﻡ ﺗﺘﻨﺎﺳﺐ ﻭﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻓﺎﻟﺘـﺸﺮﻳﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﺮﻥ ﻭﻣﺘﻄﻮﺭ‪ ،‬ﻭﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﺒﻴﺌﺎﺕ‪ ،‬ﻓﻤﺜﻼ ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪-‬‬
‫‪] :‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻄﹶﻠﱠﻘﹶﺎﺕ‪ ‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺑ‪‬ﺼ‪‬ﻦ‪ ‬ﺑِﺄﹶﻧ‪‬ﻔﹸﺴِﻬِﻦ‪ ‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪ ،(١‬ﻳﻌﻠﻢ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪ -‬ﺃﻥ‬
‫ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﻣﺸﺘﺮﻙ ﰲ ﺍﻟﻠﻐﺔ ﺑﲔ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ‪ ،‬ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﺆﺩﻱ ﺇﱃ ﺍﳋﻼﻑ‪ ،‬ﻭﻣـﻊ‬
‫ﺫﻟﻚ ﻧـﺰﻟﺖ ﺍﻵﻳﺔ ﺑﻪ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﷲ – ﺳﺒﺤﺎﻧﻪ‪ -‬ﺃﻥ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻛﻠﻤـﺔ ﻭﺍﺣـﺪﺓ‬
‫ﻟﻨـﺰﻟﺖ ﺍﻵﻳﺔ ﻗﺎﻃﻌﺔ ﻓﻘﺎﻝ ﻣﺜﻼ‪) :‬ﻭﺍﳌﻄﻠﻘﺎﺕ ﻳﺘﺮﺑﺼﻦ ﺑﺄﻧﻔﺴﻬﻦ ﺛﻼﺙ ﺣﻴﻀﺎﺕ ﺃﻭ ﺛﻼﺛﺔ‬
‫ﺃﻃﻬﺎﺭ(‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺣﺪﺙ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻧـﺰﻟﺖ ﺍﻵﻳﺔ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﳌـﺸﺘﺮﻙ ﻟﺘـﺪﻋﻢ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪.٢٢٨‬‬

‫‪-٣٥٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺣﻜﻤﺔ ﺍﷲ – ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﺍﳋﻼﻑ‪.‬‬

‫ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻌﺠﺒﻪ ﺍﳌﺸﺎﻛﺴﺔ ﺃﻭ ﻳﻨﻌﻢ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﳌﻨﺎﻗﻀﺔ‪ ،‬ﺑﻞ ﺍﳌﻘﺼﻮﺩ‬
‫ﺃﻥ ﻳﺮﰊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻓﻘﻪ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺃﻥ ﻟﻜﻞٍّ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﺍﻟﱵ ﺗ‪‬ﺤﺘﺮﻡ ﻣﱴ ﻛﺎﻧﺖ ﰲ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﳋﻼﻑ ﻟﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻜﺜﲑ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺔ ﻭﺍﳌﺮﻭﻧـﺔ‬
‫ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺻﻼﺣﻴﺘﻬﺎ ﻟﻠﺘﻄﺒﻴﻖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻓﻬﻨﺎﻙ ﺃﺣﻜﺎﻡ ﻛﺜﲑﺓ ﺗﻄﺒـﻖ ﰲ‬
‫ﺣﺎﻝ ﻭﻻ ﺗﻄﺒﻖ ﰲ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﺣﻜﺎﻡ ﺗﻄﺒﻖ ﻋﻠﻰ ﺷﺨﺺ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺯﻣﺎﻥ ﺩﻭﻥ‬
‫ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﻻ ﻳﻨﻜﺮ ﺗﻐﲑ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻐﲑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻷﺷﺨﺎﺹ‪.‬‬
‫ﻭﻟﺬﺍ ﳌﺎ ﺣﺮﺽ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻟﻘﺘﺎﻝ ﺑﲏ ﻗﺮﻳﻈﺔ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ‪" :‬ﻻ‬
‫ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ")‪ ،(١‬ﺍﺧﺘﻠﻒ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻫـﺬﺍ ﺍﻷﻣـﺮ ﺣـﲔ‬
‫ﺃﺩﺭﻛﺘﻬﻢ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻓﻬﻤﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﲤﺴﻚ ﺑﻪ‪ ،‬ﻓﻠﻢ ﻳﺼﻞ‬
‫ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﲤﺴﻚ ﲟﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺮﺳـﻮﻝ ‪r‬‬
‫ﺍﻹﺳﺮﺍﻉ ﺇﱃ ﺑﲏ ﻗﺮﻳﻈﺔ‪ ،‬ﻓﺈﻥ ﺃﺩﺭﻛﺘﻬﻢ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺻﻠﻮﺍ‪ ،‬ﻭﱂ ﻳﻌﻨﻒ ﻭﺍﺣﺪ ﻣـﻦ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ﺍﻵﺧﺮ ﺭﻏﻢ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺃﻗﺮ‪ ‬ﺍﻟﻨﱯ ‪ r‬ﻛﻼ ﻣﻨـﻬﻤﺎ ﻋﻠـﻰ ﺍﺟﺘـﻬﺎﺩﻩ؛ ﻷﻥ ﰲ‬
‫ﺍﳋﻼﻑ ﺳﻌﺔ‪ ،‬ﻭﰲ ﺍﻵﺭﺍﺀ ﺍﳌﺘﻌﺪﺩﺓ ﺭﲪﺔ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪ ﻳﻨﺎﺳﺐ ﺍﻟﺮﺟﻞ ﺭﺃﻱ ﻣﻨﻬﺎ ﻓﻴﻌﻤـﻞ‬
‫ﺑﻪ‪ ،‬ﻭﰲ ﺍﳋﻼﻑ ﺗﻮﺍﻓﻖ ﻣﻊ ﻣﺎ ﻃﺒﻊ ﺍﷲ ﻋﻠﻴﻪ ﺍﳋﻠﻖ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﺣﻜﻤﺘﻪ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﻹﺛﺮﺍﺀ ﺍﳊﻴﺎﺓ ﻭﺍﻷﺣﻴﺎﺀ‪.‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﻟﻪ ﻫﻨﺎ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻴﻨﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻛﺎﻥ ﺧﻼﻓﻬـﻢ ﰲ ﺍﻟﻔـﺮﻭﻉ ﻻ ﰲ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﻭﻉ ﻫﻢ ﻣﺘﻔﻘﻮﻥ ﻓﻴﻤﺎ ﺟﺎﺀ ﻓﻴﻪ ﻧﺺ ﻗﺎﻃﻊ‪ ،‬ﺑﻞ ﺧﻼﻓﻬﻢ ﰲ ﻏﲑ ﺫﻟﻚ ﳑﺎ‬
‫ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﺑﻨﺺ ﻇﲏ ﺍﻟﺜﺒﻮﺕ ﺃﻭ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ﻇﲏ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‬
‫ﻣﺜﻼ‪ :‬ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻣﱴ ﺗﻮﺍﻓﺮﺕ ﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺃﺣﺪ ﺃﺭﻛﺎﻥ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺻﻼﺓ ﺍﻟﻄﺎﻟﺐ ﻭﺍﳌﻄﻠـﻮﺏ‬
‫ﺭﺍﻛﺒﺎ ﻭﺇﳝﺎﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٩٤٦‬ﺍﻟﺼﺤﻴﺢ ‪.١٥/٢‬‬
‫‪-٣٥٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳐﺘﻠﻔﻮﻥ ﰲ ﺑﻌﺾ ﺃﻧﻮﺍﻋﻬﺎ ﳑﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﺻﺮﻳﺢ‪ :‬ﻛﺰﻛـﺎﺓ ﺍﳋـﻀﺮﻭﺍﺕ‬

‫ﻭﺍﻟﻔﻮﺍﻛﻪ‪ ،‬ﻭﺣﻜﻢ ﺯﻛﺎﺓ ﺍﻟﺼﱯ ﻭﺍ‪‬ﻨﻮﻥ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻉ‪.‬‬
‫ﻭﻫﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳜﺘﻠﻔﻮﻥ ﰲ ﺑﻌﺾ ﺃﺣﻜﺎﻣـﻪ‪ :‬ﻛﺨﻴـﺎﺭ‬
‫ﺍ‪‬ﻠﺲ‪ ،‬ﻭﺍﻟﻐﺮﺭ ﺍﻟﺬﻱ ﻳﻔﺴﺦ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﺴﻌﲑ‪ ،‬ﻭﺑﻴﻊ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﺍﳌﺘﻼﺣﻘـﺔ‪ ،‬ﻭﺍﻟﺒﻴـﻊ‬
‫ﺑﺎﳌﻌﺎﻃﺎﺓ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺒﻴﻊ ﻋﻠﻰ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﳋﻼﻓﻴﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺍﻟﱵ ﺗﻈﻬﺮ‬
‫ﺑﻮﺿﻮﺡ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﻛﻞ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻋﺒﺎﺩﺍﺕ‪،‬‬
‫ﻭﻣﻌﺎﻣﻼﺕ‪ ،‬ﻭﺟﻨﺎﻳﺎﺕ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺷﺨﺼﻴﺔ‪ ،‬ﻭﺳﲑ ﻭﺣﺮﻭﺏ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺣﻜﻤﺔ ﺍﷲ‪ -‬ﺗﻌﺎﱃ‪ ،-‬ﻭﺃﻧﻪ ﺧـﻼﻑ ﰲ‬
‫ﺍﻟﻔﺮﻭﻉ ﻻ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻤﻤﺎ ﻳﻨﺒﻐﻲ ﺑﻴﺎﻧﻪ ﻫﻨﺎ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﳋﻼﻑ ﻭﺁﺩﺍﺑﻪ ﺑﺈﳚﺎﺯ‪.‬‬
‫ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪:‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ)‪ (١‬ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺑﺒﻴﺎﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬـﺎﺀ‪ ،‬ﻭﺫﻛـﺮﻭﺍ‬
‫ﻟﺬﻟﻚ ﺃﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻗﺪ ﺣﺼﺮﻫﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺳﺒﺒﲔ ﺭﺋﻴـﺴﻴﲔ‪ ،‬ﺣﻴـﺚ ﻳﻘـﻮﻝ‪:‬‬
‫"ﻭﺍﳋﻼﻑ ﰲ ﺃﺻﻞ ﻧﺸﺄﺗﻪ ﻳﺮﺟﻊ ﺇﱃ ﺃﻣﺮﻳﻦ ﻣﻬﻤﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ ﰲ ﻓﻬﻤﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻣﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻨﺺ ﰲ ﺍﺣﺘﻤﺎﻟﻪ")‪.(٢‬‬
‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺈﻥ ﺍﻟﺴﺒﺒﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻳﺘﻔﺮﻉ ﻣﻨﻬﺎ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﺗﻔـﺼﻴﻠﻴﺔ ﺳـﺄﺫﻛﺮ‬
‫ﺑﻌﻀﻬﺎ ﻫﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﲨﺎﻝ‪:‬‬
‫‪ -١‬ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺸﺘﺮﻛﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻟﻔﺎﻅ ﺗﻌﲏ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‬

‫)‪ (١‬ﻳﻨﻈﺮ ﻣﺜﻼ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﻄﱪﻱ‪ ،‬ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﻟﻠـﺪﻫﻠﻮﻱ‪ ،‬ﻭﺃﺳـﺒﺎﺏ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﻠﻲ ﺍﳋﻔﻴﻒ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻭﺃﺻﻠﻪ ﺭﺳـﺎﻟﺔ‬
‫ﻣﺎﺟﺴﺘﲑ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ ﺑﻨﻔﺲ ﺍﳌﺴﻤﻰ ﻛﺜﲑ‪ ،‬ﻭﻟﺴﺖ ﻫﻨـﺎ ﺑـﺼﺪﺩ‬
‫ﺍﳊﺼﺮ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﲤﺜﻴﻞ‪.‬‬
‫)‪ (٢‬ﻣﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ ﺹ‪ ،١١‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺼﻮﻝ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ ﻟﻠﺪﻛﺘﻮﺭ ﻣﺴﺎﻋﺪ ﺍﻟﻄﻴﺎﺭ ﺹ‪.٦٣‬‬
‫‪-٣٥٤-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻓﻴﺬﻫﺐ ﻛـﻞ ﺭﺃﻱ ﺇﱃ ﺃﺣﺪﻫﺎ‪ ،‬ﻭﻣـﻦ ﺫﻟﻚ ﻣﺜﻼ‪ :‬ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﺳﺎﺑﻘﺎ‪ ،‬ﻓﻬﻮ‬
‫ﻳﻌﲏ‪ :‬ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﻮﻟﺪ ﻓﻬﻮ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﻌﲔ‪ ،‬ﻓﻬـﻮ‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺒﺌﺮ ﻭﻋﻠﻰ ﺍﻟﻨﻘﺪﻳﻦ ﻭﻋﻠﻰ ﺍﻟﺒﺎﺻﺮﺓ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻛﺜﲑ)‪.(١‬‬
‫‪ -٢‬ﺩﻭﺭﺍﻥ ﺍﻟﻠﻔﻆ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻓﻘﺪ ﻳﺮﺩ ﺍﻟﻠﻔﻆ ﻓﻴﺤﻤﻠﻪ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﻭﳛﻤﻠﻪ ﺍﻵﺧﺮﻭﻥ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻟﻔﻆ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻮﻁﺀ ﳎـﺎﺯ ﰲ‬
‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺎﳌﻌﻨﻴﲔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻭﺭﻭﺩ ﺍﻟﻠﻔﻆ ﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺳﺒﺒﺎ‬
‫ﻟﻠﺨﻼﻑ ﻫﻞ ﻳﺮﺍﺩ ﺑﻪ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻼﻑ ﰲ ﻣﻨﻜﻮﺣﺔ ﺍﻷﺏ)‪.(٢‬‬
‫‪ -٣‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﻭﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻭﺍ‪‬ﻤﻞ ﻭﺍﳌـﺒﲔ ﻣـﻦ‬
‫ﺃﻟﻔﺎﻅ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ﺍﻟﻠﻔﻆ ﳎﻤﻼ ﻭﻻ ﻳﺒﲏ ﻋﻠﻴﻪ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣـﻦ‬
‫ﳚﻌﻠﻪ ﻣﺒﻴﻨﺎ ﻭﻳﺒﲏ ﻋﻠﻴﻪ ﺍﳊﻜﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ ،‬ﻭﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﻣـﻦ‬
‫ﺍﻷﺩﻟﺔ)‪.(٣‬‬
‫‪ -٤‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺴﻨﺔ ﻭﻣﺎ ﻳ‪‬ﻘﺒﻞ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﻻ ﻳﻘﺒﻞ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﳜﺘﻠﻔﻮﻥ‬
‫ﰲ ﺣﺎﻝ ﺍﻟﺮﻭﺍﺓ ﻋﺪﺍﻟﺔ ﻭﺣﻔﻈﺎ ﻭﺳﲑﺓ ﻭﺿﺒﻄﺎ‪ ،‬ﻭﻭﺻﻮﻝ ﺍﻷﺣﺎﺩﻳﺚ ﻟﺒﻌﻀﻬﻢ ﺩﻭﻥ ﺑﻌﺾ‪،‬‬
‫ﻭﻫﻞ ﳚﻮﺯ ﲣﺼﻴﺺ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺴﻨﺔ ﺃﻭ ﻻ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﳚﻮﺯ ﲣﺼﻴﺺ ﺍﻟﻜﺘﺎﺏ ﺑـﻪ ﻣـﻦ‬
‫ﺍﻟﺴﻨﺔ؟ ﻭﻟﺬﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﻼﻑ ﰲ ﺣﻜﻢ ﺍﳉﻤﻊ ﺑﲔ ﺍﳉﻠﺪ ﻭﺍﻟﺮﺟﻢ ﻟﻠﺰﺍﱐ‪ ،‬ﻭﻛﺬﺍ ﻭﺻﻮﻝ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪ ،١٢/١‬ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺳﺒﺎﺑﻪ ﻭﺁﺛﺎﺭﻩ ﻟﻠﺪﻛﺘﻮﺭ ﺃﺑﻮ ﺳﺮﻳﻊ ﳏﻤﺪ ﻋﺒـﺪ‬
‫ﺍﳍﺎﺩﻱ ﺹ‪ ،٣٠‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻣﻌﻨﺎﻩ‪ ،‬ﻧﺸﺄﺗﻪ‪ ،‬ﺃﻧﻮﺍﻋﻪ‪ ،‬ﺃﺳﺒﺎﺑﻪ‪ ،‬ﺿﻮﺍﺑﻄﻪ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺷﺮﻳﻒ ﻣﺼﻄﻔﻰ‬
‫ﺹ‪.٥٥‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪ ،١٢/١‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺪﻛﺘﻮﺭ ﻣـﺼﻄﻔﻰ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻟﺰﳌـﻲ‬
‫ﺹ‪ ١٧٩‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﻲ ﻟﻠﺪﻛﺘﻮﺭ ﻭﺟﻴﻪ ﳏﻤﻮﺩ ﺹ‪ ،٥١‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﻲ ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤـﺪ‬
‫ﺷﺮﻳﻒ ﻣﺼﻄﻔﻰ ﺹ‪.٥٦‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪ ،١٣/١‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺪﻛﺘﻮﺭ ﻣـﺼﻄﻔﻰ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻟﺰﳌـﻲ‬
‫ﺹ‪.٦٧‬‬
‫‪-٣٥٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﳊﺪﻳﺚ ﺇﱃ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﳌﺘﺄﺧﺮ ﻣﻦ ﺍﳊﺪﻳﺜﲔ ﻋﻨﺪ ﺍﻟﺘﻌـﺎﺭﺽ ﺇﱃ‬
‫ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﻗﺪ ﻭﺿﻊ ﻛﻞ ﻣﺬﻫﺐ ﺷﺮﻭﻃﺎ ﻟﻠﻌﻤﻞ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﻣﻨـﻬﻢ‬
‫ﻣﻦ ﻳﺄﺧﺬ ﺑﺎﳌﺮﺳﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺜﻼ‪ :‬ﺃﻥ ﺍﳊﻨﻔﻴﺔ ﻳﺸﺘﺮﻃﻮﻥ ﻟﻠﻌﻤﻞ‬
‫ﲞﱪ ﺍﻟﻮﺍﺣﺪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺭﺍﻭﻳﻪ ﻓﻘﻴﻬﺎ‪ ،‬ﻭﺃﻻ ﻳﻌﻤﻞ ﲞﻼﻑ ﻣﺎ ﺭﻭﻯ‪ ،‬ﻭﺃﻻ ﻳﻜـﻮﻥ ﺍﳊﻜـﻢ‬
‫ﻓﻴﻤﺎ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ؛ ﻭﻟﺬﺍ ﺧﺎﻟﻔﻮﺍ ﰲ ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻋﺪﻳﺪﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻣﻨـﻬﺎ‬
‫ﺗﻮﱄ ﺍﳌﺮﺃﺓ ﻧﻜﺎﺡ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻏﺴﻞ ﺍﻹﻧﺎﺀ ﻣﻦ ﻭﻟﻮﻍ ﺍﻟﻜﻠﺐ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻨﺪ ﺍﻟﺮﻛـﻮﻉ‬
‫ﻭﺍﻟﺮﻓﻊ ﻣﻨﻪ ﰲ ﺍﻟﺼﻼﺓ)‪.(١‬‬
‫‪ -٥‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻟﻔﺘﻮﻯ‪ :‬ﻛﺎﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭ‪ ،‬ﻭﺳﺪ ﺍﻟـﺬﺭﺍﺋﻊ‪،‬‬
‫ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ‪ ،‬ﻭﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﺼﺤﺎﺏ‪ ،‬ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﻣﺼﺎﺩﺭ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ‪‬ﺎ ﻭﻳﺒﲏ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻨـﺎﻙ ﻣـﻦ ﻻ‬
‫ﻳﻌﺪﻫﺎ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻌﺘﻤﺪﺓ ﻭﻻ ﻳﺒﲏ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﺈﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺔ ﲨﻴﻌﻬﺎ ﺗﺮﺟﻊ ﺇﱃ ﺗﻔـﺎﻭﺕ ﺍﻟﻌﻠﻤـﺎﺀ ﰲ ﺍﻹﺣﺎﻃـﺔ‬
‫ﺑﺎﻟﻨﺼﻮﺹ‪ ،‬ﺃﻭ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﻓﻬﻤﻬﺎ‪ ،‬ﺃﻭ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟﻔﺮﻭﻉ‬
‫ﺍﻟﻔﻘﻬﻴﺔ)‪ ،(٢‬ﻭﻣﺎ ﻳﺪﺧﻞ ﲢﺖ ﲝﺜﻲ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫـﻮ ﺍﺧـﺘﻼﻓﻬﻢ ﰲ ﻓﻬـﻢ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻨﺺ ﻭﺍﺣﺪﺍ ﻭﻣﻘﻄﻮﻋﺎ ﺑﻪ ﻋﻨﺪ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻭﻛﻞ ﻣﻨـﻬﻤﺎ‬
‫ﻋﺎﱂ ﺑﻪ‪ ،‬ﻭﻟﻜﻨﻬﻤﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺍﳌﺴﺎﺋﻞ ﻻﺧﺘﻼﻑ ﺍﻟﻔﻬﻢ ﻟﻠﻨﺺ ﻷﻱ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪ ،١٣/١‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﻠﻲ ﺍﳋﻔﻴﻒ ﺹ‪ ٤٤‬ﻭﻣـﺎ ﺑﻌـﺪﻫﺎ‪،‬‬
‫ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ ﺹ‪ ،١١٤‬ﺍﺧﺘﻼﻑ ﺍﻟـﺼﺤﺎﺑﺔ ﺃﺳـﺒﺎﺑﻪ ﻭﺁﺛـﺎﺭﻩ‬
‫ﻟﻠﺪﻛﺘﻮﺭ ﺃﺑﻮ ﺳﺮﻳﻊ ﳏﻤﺪ ﻋﺒﺪﺍﳍﺎﺩﻱ ﺹ‪ ،٥٣‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻟﺰﳌـﻲ‬
‫ﺹ‪ ٢٦٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻹﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﻄﺮﻳﻘـﻲ ﺹ‪ ١٦‬ﻭﻣـﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺪﻛﺘﻮﺭ ﲪﺪ ﺑﻦ ﲪﺪﻱ ﺍﻟﺼﺎﻋﺪﻱ ﺹ‪.٧٠‬‬
‫‪-٣٥٦-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺃﺩﺏ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ)‪:(١‬‬

‫ﺭﻏﻢ ﺃﻥ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻔﺮﻭﻉ ﻛﻤﺎ ﺫﻛﺮﺕ‪ ،‬ﻭﺍﻣـﺘﻸﺕ ﻛﺘﺒـﻬﻢ ﺑﺘﻠـﻚ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﻓﺈ‪‬ﻢ ﰲ ﺧﻼﻓﺎ‪‬ﻢ ﻗﺪﳝﺎ ﱂ ﳜﺮﺟﻮﺍ ﻋﻦ ﺣﺪﻭﺩ ﺃﺩﺏ ﺍﳋـﻼﻑ‪ ،‬ﺣﻴـﺚ‬
‫ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﺭﺃﻳﻪ ﺩﻭﻥ ﺃﻥ ﳝﻨﻌﻪ ﺫﻟﻚ ﻣﻦ ﺗﻘﺪﻳﺮﻩ ﻟﻘﻮﻝ ﻏﲑﻩ‪ ،‬ﻭﺍﻋﺘـﺮﺍﻑ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﺑﺎﻟﻔﻀﻞ ﻟﻶﺧﺮ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﰲ ﻣﻨﺎﻇﺮﺍ‪‬ﻢ ﻻ ﳜﺮﺟﻮﻥ ﻋﻦ ﺣﺪﻭﺩ ﺃﺩﺏ ﺍﳋـﻼﻑ‪،‬‬
‫ﻭﱂ ﳛﺪﺙ ﺍﳋﺮﻭﺝ ﻋﻦ ﺫﻟﻚ ﺇﻻ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺘﺄﺧﺮﺓ ﻭﺍﻟﱵ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻋﺼﻮﺭ ﺍﳉﻤـﻮﺩ‬
‫ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺣﻴﺚ ﻇﻬﺮ ﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ ﻟﻠﻤﺬﺍﻫﺐ‪ ،‬ﻭﻧﺼﺮﺓ ﺍﳌﺬﻫﺐ ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﺍﻩ ﻋﻠـﻰ‬
‫ﺧﻄﺄ‪ ،‬ﻭﻻ ﻳﻬﻢ ﻣﺘﺒﻌﻪ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺪﻟﻴﻞ ﺑﻘﺪﺭ ﻣﺎ ﻳﻬﻤﻪ ﻧﺼﺮﺓ ﻗﻮﻝ ﺇﻣﺎﻣﻪ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﺃﻧﻪ‬
‫ﻋﻠﻰ ﺍﳊﻖ ﺩﻭﻣﺎ ﻭﻏﲑﻩ ﻋﻠﻰ ﺑﺎﻃﻞ‪.‬‬
‫ﻭﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﻨﺎﻇﺮﺍﺕ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻟﻮﺟﺪﻧﺎﻫﺎ ‪‬ﺪﻑ ﺇﱃ ﺍﻟﺒﺤﺚ‬
‫ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﺛﻮﺏ ﻋﻠﻰ ﺍﳋﺼﻢ‪ ،‬ﺃﻭ ﺇﻓﺤﺎﻣﻪ ﺑـﺄﻱ‬
‫ﻃﺮﻳﻖ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪" :‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺧﺘﻼﻑ ﺍﺟﺘﻬﺎﺩﻱ‪ ،‬ﻭﺍﳊﻖ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻓﻜﻞ ﻣﺬﻫﺐ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺮ ﺻﻮﺍﺏ ﳛﺘﻤﻞ ﺍﳋﻄﺄ‪ ،‬ﻭﻛﻞ ﻗﺮﺍﺀﺓ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ‬
‫ﺍﻷﺧﺮﻯ ﺣﻖ ﻭﺻﻮﺍﺏ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻧﻘﻄﻊ ﺑﺬﻟﻚ ﻭﻧﺆﻣﻦ ﺑﻪ")‪ ،(٢‬ﻭﻗﺪ ﺭﻭﻳﺖ ﰲ ﺫﻟﻚ‬
‫ﻗﺼﺺ ﻭﻧﻮﺍﺩﺭ ﺗﺪﻝ ﻋﻠﻰ ﻣﺪﻯ ﺗﻘﺪﻳﺮ ﻛﻞ ﻣﻨﻬﻢ ﻟﻶﺧﺮ‪ ،‬ﺗـﺬﺧﺮ ‪‬ـﺎ ﻛﺘـﺐ ﺍﻟـﺴﲑ‬
‫ﻭﺍﻟﺘﺮﺍﺟﻢ‪ ،‬ﻭﻫﺎﻙ ﺑﻌﻀﺎ ﻣﻨﻬﺎ)‪:(٣‬‬
‫‪ -١‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪" :‬ﺭﺃﻳﻲ ﺻﻮﺍﺏ ﳛﺘﻤﻞ ﺍﳋﻄﺄ‪،‬‬

‫)‪ (١‬ﻭﻗﺪ ﻛﺘﺐ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻃﻪ ﺟﺎﺑﺮ ﻓﻴﺎﺽ ﺍﻟﻌﻠﻮﺍﱐ‪ ،‬ﲝﺜﺎ ﺿﺎﻓﻴﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺑﻌﻨـﻮﺍﻥ "ﺃﺩﺏ ﺍﳋـﻼﻑ ﰲ‬
‫ﺍﻹﺳﻼﻡ"‪ ،‬ﻧﺸﺮﺗﻪ ﳎﻠﺔ ﺍﻷﻣﺔ ﰲ ﺳﻠﺴﻠﺔ ﻛﺘﺒﻬﺎ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲨـﺎﺩﻯ ﺍﻷﻭﱃ ‪١٤٠٥‬ﻫــ‪،‬‬
‫ﻭﻣﺜﻠﻪ ﲝﺚ ﻃﺮﻳﻒ ﻟﺴﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﺎﺷﻨﻔﺮ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﺆﻟﻒ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫)‪ (٢‬ﻧﻘﻼ ﻋﻦ‪ :‬ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻠﻘﺎﲰﻲ ‪.١٩٥/١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺃﺩﺏ ﺍﳋﻼﻑ ﰲ ﺍﻹﺳﻼﻡ ﻟﻠﺪﻛﺘﻮﺭ ﻃﻪ ﺍﻟﻌﻠﻮﺍﱐ ﺹ‪ ١١٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪-٣٥٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻭﺭﺃﻱ ﻏﲑﻱ ﺧﻄﺄ ﳛﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ")‪.(١‬‬

‫‪ -٢‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻣﺮﺍﺭﺍ‪" :‬ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔﻘﻪ ﻋﻴﺎﻝ‬
‫ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ")‪.(٢‬‬
‫‪ -٣‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪" :‬ﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﳜﻄﺊ‪ ،‬ﺑﻞ‬
‫ﺃﺣﺐ ﺃﻥ ﻳﻮﻓﻖ ﻭﻳﺴﺪﺩ‪ ،‬ﻭﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﺇﻻ ﻭﱂ ﺃﺑﺎﻝ ﺑﻴ‪‬ﻦ ﺍﷲ ﺍﳊﻖ ﻋﻠـﻰ ﻟـﺴﺎﱐ ﺃﻭ‬
‫ﻟﺴﺎﻧﻪ")‪.(٣‬‬
‫‪ -٤‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ‪" :‬ﻟﻘﻴﺖ ﻣﺎﻟﻜﺎ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﱐ ﺃﺭﺍﻙ ﲤﺴﺢ‬
‫ﺍﻟﻌﺮﻕ ﻋﻦ ﺟﺒﻴﻨﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻋﺮﻗﺖ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﺇﻧﻪ ﻟﻔﻘﻴﻪ ﻳﺎ ﻣﺼﺮﻱ‪ ،‬ﻗـﺎﻝ ﺍﻟﻠﻴـﺚ‪ :‬ﰒ‬
‫ﻟﻘﻴﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻴﻚ ) ﻳﺸﲑ ﺇﱃ ﻣﺎﻟﻚ (‪ ،‬ﻓﻘﺎﻝ‬
‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﺳﺮﻉ ﻣﻨﻪ ﲜﻮﺍﺏ ﺻﺎﺩﻕ ﻭﺯﻫﺪ ﺗﺎﻡ")‪.(٤‬‬
‫‪ -٥‬ﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺮﻳﻨﲔ ﻣﺘﻨﺎﻓﺴﲔ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﻜﻦ ﻛـﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳚﻞ ﺻﺎﺣﺒﻪ ﻭﻳﻘﺪﺭﻩ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺳﻔﻴﺎﻥ ﻛـﺎﻥ ﻳﻘـﻮﻝ ﻋـﻦ‬
‫ﻣﺎﻟﻚ‪" :‬ﻛﺎﻥ ﻻ ﻳﺒﻠﻎ ﻣﻦ ﺍﳊﺪﻳﺚ ﺇﻻ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻻ ﳛﻤﻞ ﺇﻻ ﻋـﻦ ﺛﻘـﺎﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺭﻯ ﺍﳌﺪﻳﻨﺔ ﺇﻻ ﺳﺘﺨﺮﺏ ﺑﻌﺪ ﻣﻮﺕ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ")‪.(٥‬‬
‫‪ -٦‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪" :‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻣﻌﻠﻤـﻲ ﻭﻋﻨـﻪ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻹﺑﺎﻧﺔ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ ﻷﰊ ﺍﻷﺷﺒﺎﻝ ﺍﳌﺼﺮﻱ ‪ ،٦/١٦‬ﻭﻓﺮﻕ ﻣﻌﺎﺻﺮﺓ ﺗﻨﺘﺴﺐ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ ﻟﻠﺪﻛﺘﻮﺭ ﻏﺎﻟﺐ ﺍﻟﻌﻮﺍﺟﻲ ﺹ‪.٥٤‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳋﻤﻴﺲ ﰲ ﺃﺣﻮﺍﻝ ﺃﻧﻔﺲ ﺍﻟﻨﻔﻴﺲ ﳊﺴﲔ ﺍﻟﺪﻳﺎﺭ ﺑﻜﺮﻱ ‪ ،٣٢٦/٢‬ﺍﻟﻌﱪ ﰲ ﺧﱪ ﻣﻦ ﻏـﱪ‬
‫ﻟﻠﺬﻫﱯ ‪ ،١٦٤/١‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ‪.٢٣٠/٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻨﺘﻈﻢ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﻢ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ‪ ،١٣٧/١٠‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.٢٢/٣‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ ﺍﳌﺴﺎﻟﻚ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪.١٥٢/١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻻﻧﺘﻘﺎﺀ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ ﻻﺑـﻦ‬
‫ﻋﺒﺪﺍﻟﱪ ﺹ‪ ،٢١‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ ‪.٧٣/٨‬‬
‫‪-٣٥٨-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺃﺧﺬﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻤﺎﻟﻚ ﺍﻟﻨﺠﻢ")‪.(١‬‬

‫‪ -٧‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ‪ :‬ﻗﻠـﺖ ﻷﰊ‪ :‬ﺃﻱ ﺭﺟـﻞ ﻛـﺎﻥ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﺈﱐ ﺃﲰﻌﻚ ﺗﻜﺜﺮ ﺍﻟﺪﻋﺎﺀ ﻟﻪ؟ ﻓﻘﺎﻝ ﻳﺎ ﺑﲏ‪ :‬ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻛﺎﻟﺸﻤﺲ‬
‫ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻛﺎﻟﻌﺎﻓﻴﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﺎﻧﻈﺮ ﻫﻞ ﳍﺬﻳﻦ ﻣﻦ ﺧﻠﻒ ﺃﻭ ﻋﻮﺽ؟)‪.(٢‬‬
‫‪ -٨‬ﻣﺎ ﻭﺭﻱ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ‪ :‬ﻟﻘﻴﲏ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻓﻘـﺎﻝ‪ :‬ﺃﻣـﺎ‬
‫ﻳﺴﺘﺤﻲ ﺃﺑﻮﻙ ﳑﺎ ﻳﻔﻌﻞ؟ ﻓﻘﻠﺖ‪ :‬ﻭﻣﺎ ﻳﻔﻌﻞ؟ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺘﻪ ﻣﻊ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﺭﺍﻛﺐ‪،‬‬
‫ﻭﻫﻮ ﳝﺸﻲ ﺁﺧﺬﺍ ﺑﺰﻣﺎﻡ ﺩﺍﺑﺘﻪ‪ ،‬ﻓﻘﻠﺖ ﻷﰊ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻟﻘﻴﺘﻪ ﻓﻘﻞ ﻟﻪ‪ :‬ﻳﻘﻮﻝ ﻟﻚ ﺃﰊ‪:‬‬
‫ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺘﻔﻘﻪ ﻓﺘﻌﺎﻝ ﻓﺨﺬ ﺑﺮﻛﺎﺑﻪ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺍﻧﻈﺮ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﺇﱃ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺃﲪﺪ ﻭﺭﺃﻳﻪ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﻛـﺎﻥ‬
‫ﻳﻌﺘﺮﻑ ﻟﻪ ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻭﻳﻘﺪﻣﻪ ﻋﻨﺪ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺑﻠﻎ ﻣﻦ ﺇﻋﺠﺎﺑﻪ ﺑﻪ ﻭﺇﻛﺒﺎﺭﻩ ﻟـﻪ ﺃﻧـﻪ‬
‫ﻛﺎﻥ ﺣﲔ ﳛﺪﺙ ﻋﻦ ﺃﲪﺪ ﻻ ﻳﺬﻛﺮ ﺍﲰﻪ ﺑﻞ ﻳﺬﻛﺮﻩ ﺑﻠﻘﺐ ﺍﺷﺘﻬﺮ ﻋﻨﻪ ﻓﻴﻘﻮﻝ‪" :‬ﺣـﺪﺛﻨﺎ‬
‫ﺍﻟﺜﻘﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﺃﻭ ﺃﻧﺒﺄﻧﺎ ﺍﻟﺜﻘﺔ‪ ،‬ﺃﻭ ﺃﺧﱪﻧﺎ ﺍﻟﺜﻘﺔ"‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟـﻪ‪" :‬ﺃﻧـﺖ ﺃﻋﻠـﻢ‬
‫ﺑﺎﻷﺧﺒﺎﺭ ﻣﻨﺎ")‪.(٣‬‬
‫‪ -٩‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺑﻦ ﺳﻌﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻣﻠﺨـﺼﺔ‬
‫ﳊﺎﻝ ﺍﳋﻼﻑ ﻭﺃﺩﺑﻪ)‪ ،(٤‬ﺣﻴﺚ ﻳﻘﻮﻝ‪ :‬ﻗﺪﻣﺖ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭ‪‬ﺎ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﺷـﱪﻣﺔ‪،‬‬
‫ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺄﺗﻴﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺭﺟﻞ ﺑﺎﻉ ﺑﻴﻌﺎ ﻭﺷﺮﻁ ﺷﺮﻃﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺒﻴـﻊ‬
‫ﺑﺎﻃﻞ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺑﺎﻃﻞ‪ ،‬ﻭﺃﺗﻴﺖ ﺍﺑﻦ ﺷﱪﻣﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺒﻴﻊ ﺟﺎﺋﺰ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺟﺎﺋﺰ‪ ،‬ﻭﺃﺗﻴﺖ ﺍﺑﻦ‬
‫ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺒﻴﻊ ﺟﺎﺋﺰ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺑﺎﻃﻞ‪ ،‬ﻓﻘﻠﺖ‪- :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،-‬ﺛﻼﺛﺔ ﻣﻦ ﻓﻘﻬـﺎﺀ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﻑ ﺍﳌﺼﻄﻔﻰ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳋﺮﻛﻮﺷﻲ ‪ ،٢٠٢/٢‬ﻭﺗﺎﺭﻳﺦ ﺍﳋﻤﻴﺲ ﰲ ﺃﺣﻮﺍﻝ ﺃﻧﻔﺲ ﺍﻟﻨﻔـﻴﺲ‬
‫‪ ،٣٣٢/٢‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪.١٨٧/١٠‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻨﺘﻈﻢ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﻢ ‪ ،١٣٩/١٠‬ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺬﻫﱯ ‪.٣١٢/١٤‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ﻟﻠﺼﻔﺪﻱ ‪.١٢٢/٢‬‬
‫)‪ (٤‬ﺭﺍﺟﻊ ﺍﻟﻘﺼﺔ ﰲ‪ :‬ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ ﻟﻮﻛﻴﻊ ‪ ،٤٦/٣‬ﻭﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ‪ ٣٣٥/٤‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪-٣٥٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻟﻌﺮﺍﻕ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺄﺧﱪﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﻣـﺎ‬
‫ﻗﺎﻻ؟‪ ،‬ﺃﺧﱪﱐ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺃﻥ ﺍﻟﻨﱯ ‪" r‬ﻰ ﻋﻦ ﺑﻴﻊ ﻭﺷﺮﻁ")‪،(١‬‬
‫ﻓﺎﻟﺒﻴﻊ ﺑﺎﻃﻞ ﻭﺍﻟﺸﺮﻁ ﺑﺎﻃﻞ‪ ،‬ﻓﺄﺗﻴﺖ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻓﺄﺧﱪﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﻣـﺎ ﻗـﺎﻻ‪،‬‬
‫ﺃﺧﱪﱐ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ‪ r‬ﱄ‪" :‬ﺍﺷـﺘﺮﻱ‬
‫ﺑﺮﻳﺮﺓ ﻭﺍﺷﺘﺮﻃﻲ")‪ ،(٢‬ﻓﺎﻟﺒﻴﻊ ﺟﺎﺋﺰ ﻭﺍﻟﺸﺮﻁ ﺑﺎﻃﻞ‪ ،‬ﻭﺃﺗﻴﺖ ﺍﺑﻦ ﺷﱪﻣﺔ ﻓﺄﺧﱪﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‬
‫ﺃﺩﺭﻱ ﻣﺎ ﻗﺎﻻ؟‪ ،‬ﺣﺪﺛﲏ ﻣﺴﻌﺮ ﺑﻦ ﻛﺪﺍﻡ ﻋﻦ ﳏﺎﺭﺏ ﺑﻦ ﺩﺛﺎﺭ ﻋـﻦ ﺟـﺎﺑﺮ ‪ t‬ﻗـﺎﻝ‪:‬‬
‫"ﺍﺷﺘﺮﻯ ﻣﲏ ﺍﻟﻨﱯ ‪ r‬ﺑﻌﲑﺍ‪ ،‬ﻭﺷﺮﻁ ﱄ ﲪﻼﻧﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ")‪ ،(٣‬ﻓﺎﻟﺒﻴﻊ ﺟﺎﺋﺰ ﻭﺍﻟـﺸﺮﻁ‬
‫ﺟﺎﺋﺰ‪.‬‬
‫ﻓﻘﺪ ﺑﲔ ﻛﻞ ﻓﻘﻴﻪ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺭﺃﻳﻪ ﻭﻣﺴﺘﻨﺪﻩ ﰲ ﻗﻮﻟﻪ ﺩﻭﻥ ﺃﻥ ﻳﻬﺠﻢ ﻋﻠﻰ ﺍﻵﺧـﺮ‪ ،‬ﺃﻭ‬
‫ﻳﺴﻔﻪ ﺭﺃﻳﻪ‪ ،‬ﺃﻭ ﳜﻄﺌﻪ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻳﻨﺴﺐ ﺇﱃ ﻧﻔﺴﻪ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﲟﺴﺘﻨﺪﻩ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻗﻤﺔ ﺍﻟﻨﻘﺎﺀ ﻭﺍﳊﻴﺎﺩ ﰲ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺗﻘﺪﱘ ﺍﻟﺪﻟﻴﻞ ﻭﺍﳊﺠﺔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻳﻨﻤﺎ‬
‫ﻛﺎﻧﺖ‪.‬‬
‫ﺗﻠﻚ ﻗﻄﻮﻑ ﺑﺴﻴﻄﺔ‪ ،‬ﻭﻏﻴﺾ ﻣﻦ ﻓﻴﺾ‪ ،‬ﻭﻗﻄﺮﺓ ﻣﻦ ﲝﺮ ﻣﺎ ﺭﻭﻱ ﻋﻨﻬﻢ ﻣﻦ ﺃﻗـﻮﺍﻝ‬
‫ﻛﻞ ﺇﻣﺎﻡ ﻣﻨﻬﻢ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻔﻀﻠﻪ ﻭﻣﻨﺘﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻫـﻮ‬
‫ﻭﺇﻥ ﺧﺎﻟﻔﻪ ﻓﺈﳕﺎ ﺫﻟﻚ ﰲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﲝﺚ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﻟﻴﺲ ﺗﻨﻘﻴﺒﺎ ﻋﻦ ﺯﻟﺔ ﻟـﻪ‪ ،‬ﺃﻭ ﺣﺒـﺎ‬
‫ﻟﻠﻐﻠﺒﺔ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﻟﻴﺖ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻳﻌﺘﱪﻭﻥ ﺑﺬﻟﻚ‪ ،‬ﺇﺫ ﻳﺘﻨﺎﺯﻋﻮﻥ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻠـﻰ‬
‫ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻭﻳﺘﺸﺎﻛﺴﻮﻥ‪ ،‬ﻭﻳﺘﺸﺒﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻓﺮﻳﺪ ﻋﺼﺮ ﻭﻋﺎﱂ ﺯﻣﺎﻧﻪ‪،‬‬
‫ﻭﺃﻭﰐ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﱂ ﻳﺆﺕ ﻏﲑﻩ ﻭﻛﺄﻧﻪ ﺍﺣﺘﻜﺮ ﺍﳊﻖ ﺩﻭ‪‬ﻢ‪.‬‬
‫***‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٤٣٦١‬ﻭﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪.٣٣٥/٤‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻭﺑﺼﻴﻎ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺍﻟﺼﻴﻐﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻫﻨﺎ ﺫﻛﺮﻫﺎ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴـﻮﻉ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺮﻃﻮﺍ ﺷﺮﻭﻃﺎ ﰲ ﺍﻟﺒﻴﻊ ﻻ ﲢﻞ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢١٦٨‬ﺍﻟﺼﺤﻴﺢ ‪.٧٣/٣‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺮﻁ ﺍﻟﺒﺎﺋﻊ ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ ﺇﱃ ﻣﻜﺎﻥ‬
‫ﻣﺴﻤﻰ ﺟﺎﺯ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٧١٨‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٨٩/٣‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﻴﻊ ﺍﻟـﺒﻌﲑ‬
‫ﻭﺍﺳﺘﺜﻨﺎﺀ ﺭﻛﻮﺑﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٧١٥‬ﺍﻟﺼﺤﻴﺢ ‪.١٢٢١/٣‬‬
‫‪-٣٦٠-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺍﺳﺘﻨﺒﺎﻃﻪ‬

‫ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻘﺼﻮﺩ ﺑﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﺇﻥ ﻣﺼﻄﻠﺢ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﺮﻛﺐ ﻣﻦ ﻛﻠﻤﺘﲔ ﻭﺟﻪ‪ ،‬ﻭﺩﻻﻟﺔ‪ ،‬ﻭﺳﻮﻑ ﺃﺑﲔ ﺍﳌﺮﺍﺩ ﺑﻜﻞ‬
‫ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺣﺪﺓ ﻗﺒﻞ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺼﻄﻠﺢ ﻣﺮﻛﺒﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻮﺟﻪ ﻓﻬﻮ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﻮﺟﻬـﺔ‪ :‬ﺍﻟﻘﺒﻠـﺔ‪،‬‬
‫ﻭﺷﺒﻬﻬﺎ ﰲ ﻛﻞ ﺷﻲﺀ)‪ ،(١‬ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﺍﻟﻮﺍﻭ ﻭﺍﳉﻴﻢ ﻭﺍﳍﺎﺀ ﺃﺻﻞ ﻳﺪﻝ ﻋﻠـﻰ ﻣﻘﺎﺑﻠـﺔ‬
‫ﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﻣﺴﺘﻘﺒﻞ ﻟﻜﻞ ﺷﻲﺀ)‪.(٢‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻮﺟﻪ ﻫﻮ‪ :‬ﻣﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺫﺍﺕ ﺍﳌﻌﲎ ﻋﻨﺪ ﺫﻛـﺮ‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﻪ‪ :‬ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻟﻠﻔﻘﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﻻﻟﺔ ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻓﺘﺤﻬﺎ‪ ،‬ﻓﻬﻲ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻔﻌﻞ )ﺩﻟﻞ(‪ ،‬ﻭﻫـﻮ‬
‫ﻳﻌﲏ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻓﻴﺄﰐ ﲟﻌﲎ‪ :‬ﺍﻹﺩﻻﻝ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﳌﻨﺔ ﻳﻘﺎﻝ‪ :‬ﺩﻝ ﻳﺪﻝ‪ :‬ﺇﺫﺍ ﻣﻦ‪ ‬ﺑﻌﻄﺎﺋﻪ)‪.(٣‬‬
‫ﻭﻳﺄﰐ ﲟﻌﲎ ﺍﻻﻧﺒﺴﺎﻁ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺃﺩﻝ ﻋﻠﻴﻪ‪ ،‬ﲟﻌﲎ‪ :‬ﻭﺛﻖ ﰲ ﳏﺒﺘﻪ ﻓﺄﻓﺮﻁ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﺄﰐ ﲟﻌﲎ‪ :‬ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺩﻟﻠﺖ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺩﻻﻟﺔ ﺃﻱ ﺃﺭﺷﺪﻩ‪ ،‬ﻓﺎﻟﺪ‪‬ﻟﻴﻞﹸ‪:‬‬
‫ﻣﺎ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺪ‪‬ﻝﱡ ﺑﻪ‪ ،‬ﻭﺍﻟﺪ‪ّ‬ﻟﻴﻞﹸ‪ :‬ﺍﻟﺪﺍﻝﱡ‪ ،‬ﻭﻗﺪ ﺩ‪‬ﻟﱠﻪ‪ ‬ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻳ‪‬ﺪ‪‬ﻟﱡﻪ‪ ‬ﺩ‪‬ﻻﻟﹶﺔﹰ ﻭﺩِﻻﻟﹶﺔﹰ ﻭﺩ‪‬ﻟﻮﻟﹶﺔﹰ‪ ،‬ﻭﺍﻟﻔﺘﺢ‬

‫)‪ (١‬ﻳﻨﻈﺮ ﻣﺎﺩﺓ )ﻭﺟﻪ( ﰲ‪ :‬ﺍﻟﻌﲔ ﻟﻠﺨﻠﻴﻞ ‪ ،٦٦/٤‬ﻭﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ‪.٢٢٥٤/٦‬‬

‫)‪ (٢‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪.٨٩/٦‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ ﻣﺎﺩﺓ )ﺩﻟﻞ( ﰲ‪ :‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ ﻟﻸﺯﻫﺮﻱ ‪.٤٨/١٤‬‬
‫‪-٣٦١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺃﻋﻠﻰ)‪ ،(١‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪" :r‬ﺍﻟﺪﺍﻝﹼ ﻋﻠﻰ ﺍﳋﲑ ﻛﻔﺎﻋﻠﻪ")‪.(٢‬‬

‫ﻗﺎﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ :‬ﺍﻟﺪﻻﻟﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺪﻝ ﺑـﻪ‪،‬‬
‫ﻗﺼﺪ ﻓﺎﻋﻠﻪ ﺫﻟﻚ ﺃﻡ ﱂ ﻳﻘﺼﺪ ‪ ...‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﻤـﺴﺆﻭﻝ‪ :‬ﺃﻋـﺪ‬
‫ﺩﻻﻟﺘﻚ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺩﻻﻟﺔ ﺍﳋﺎﻟﻒ ﻛﺬﺍ‪ .‬ﺃﻱ‪ :‬ﺷﺒﻬﺘﻪ ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻷﻣـﺎﺭﺍﺕ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻛﺬﺍ)‪.(٣‬‬
‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺍﳌﻌﲎ ﺍﻷﺧﲑ‪ ،‬ﻭﻫﻮ‪ :‬ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻭﺗﻮﺟﻴﻬـﻪ‬
‫ﻟﺒﻴﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺒﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ ﻓﻘﺪ ﻋﺮﻓﺖ ﺍﻟﺪﻻﻟﺔ ﺑﺄ‪‬ﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻠﻔﻆ ﲝﻴﺚ ﺇﺫﺍ ﺃﻃﻠﻖ ﻓﻬﻢ ﻣﻨـﻪ‬
‫ﺍﳌﻌﲎ ﻣﻦ ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﻮﺿﻌﻪ ﻟﻪ)‪.(٤‬‬
‫ﻭﻋﺮﻓﻬﺎ ﺍﻟﻘﺮﺍﰲ ﺑﻘﻮﻟﻪ‪ :‬ﻓﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﻢ ﻛﻤﺎﻝ ﺍﳌﺴﻤﻰ ﺃﻭ‬
‫ﺟﺰﺃﻩ ﺃﻭ ﻻﺯﻣﻪ)‪.(٥‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﺪﻻﻟﺔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﺩﻻﻟﺔ ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﺩﻻﻟـﺔ ﺍﻟﺘـﻀﻤﻦ‪،‬‬
‫ﻭﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﺃﻥ ﺗﻌﺘﱪ ﺩﻻﻟﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﲤﺎﻡ ﻣﺴﻤﺎﻩ‪ ،‬ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﺇﱃ ﻣﺎ ﻳﻜﻮﻥ ﺩﺍﺧﻼ ﰲ ﺍﳌﺴﻤﻰ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻳﻜﻮﻥ ﺧﺎﺭﺟـﺎ‬
‫ﻋﻦ ﺍﳌﺴﻤﻰ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﺜـﺎﱐ ﺍﻟﺘـﻀﻤﻦ‪ ،‬ﻭﺍﻟﺜﺎﻟـﺚ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺼﺤﺎﺡ ‪ ،١٦٩٨/٤‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،٢٤٧/١١‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ ‪.٤٨/١٤‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪ ،٢٣٠٢٧‬ﺍﳌـﺴﻨﺪ ‪ ،١٢٢/٣٨‬ﻭﺃﺧﺮﺟـﻪ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺏ‪ :‬ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ،r‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﳋـﲑ‬
‫ﻛﻔﺎﻋﻠﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٦٧٠‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.٣٣٨/٤‬‬
‫)‪ (٣‬ﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ ﻷﰊ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﺹ‪.٦٨‬‬
‫)‪ (٤‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺰﺭﻛﺸﻲ ‪.٢٦٨/٢‬‬
‫)‪ (٥‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﻟﻠﻘﺮﺍﰲ ‪.٢٣/١‬‬
‫‪-٣٦٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻻﻟﺘﺰﺍﻡ)‪.(١‬‬
‫ﻭﻗﺪ ﺿﺮﺏ ﺍﻟﻐﺰﺍﱄ ﻣﺜﺎﻻ ﻟﺘﻠﻚ ﺍﻟﺪﻻﻻﺕ ﺑﻘﻮﻟﻪ‪" :‬ﻟﻔﻆ ﺍﻟﺒﻴﺖ ﺩﻝ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺒﻴـﺖ‬
‫ﺑﻄﺮﻳﻖ ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺴﻘﻒ ﻭﺣﺪﻩ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻀﻤﻦ؛ ﻷﻥ ﺍﻟﺒﻴﺖ ﻳﺘﻀﻤﻦ ﺍﻟﺴﻘﻒ؛‬
‫ﻷﻥ ﺍﻟﺒﻴﺖ ﻋﺒﺎﺭﺓ ﻣﻦ ﺍﻟﺴﻘﻒ ﻭﺍﳊﻴﻄﺎﻥ‪ ،‬ﻭﻛﻤﺎ ﻳﺪﻝ ﻟﻔﻆ ﺍﻟﻔﺮﺱ ﻋﻠـﻰ ﺍﳉـﺴﻢ‪ ،‬ﺇﺫ ﻻ‬
‫ﻓﺮﺱ ﺇﻻ ﻭﻫﻮ ﺟﺴﻢ‪ ،‬ﻭﺃﻣﺎ ﻃﺮﻳﻖ ﺍﻻﻟﺘﺰﺍﻡ ﻓﻬﻮ ﻛﺪﻻﻟﺔ ﻟﻔﻆ ﺍﻟﺴﻘﻒ ﻋﻠﻰ ﺍﳊﺎﺋﻂ ﻓﺈﻧﻪ ﻏﲑ‬
‫ﻣﻮﺿﻮﻉ ﻟﻠﺤﺎﺋﻂ ﻭﺿﻊ ﻟﻔﻆ ﺍﳊﺎﺋﻂ ﻟﻠﺤﺎﺋﻂ ﺣﱴ ﻳﻜﻮﻥ ﻣﻄﺎﺑﻘﺎ‪ ،‬ﻭﻻ ﻫﻮ ﻣﺘـﻀﻤﻦ؛ ﺇﺫ‬
‫ﻟﻴﺲ ﺍﳊﺎﺋﻂ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺴﻘﻒ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺴﻘﻒ ﺟﺰﺀﺍ ﻣﻦ ﻧﻔﺲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﻤﺎ ﻛـﺎﻥ‬
‫ﺍﳊﺎﺋﻂ ﺟﺰﺀﺍ ﻣﻦ ﻧﻔﺲ ﺍﻟﺒﻴﺖ‪ ،‬ﻟﻜﻨﻪ ﻛﺎﻟﺮﻓﻴﻖ ﺍﳌﻼﺯﻡ ﺍﳋﺎﺭﺝ ﻋﻦ ﺫﺍﺕ ﺍﻟﺴﻘﻒ ﺍﻟـﺬﻱ ﻻ‬
‫ﻳﻨﻔﻚ ﺍﻟﺴﻘﻒ ﻋﻨﻪ")‪.(٢‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺪﻻﻟﺔ ﻫﻲ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻨﺺ ﺃﻭ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻨﺺ ﻭﻳﺴﺘﻨﺒﻄﻪ ﻣﻨﻪ‬
‫ﺍﻟﻔﻘﻴﻪ‪.‬‬
‫ﻭﻣﺼﻄﻠﺢ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﺮﻛﺒﺎ ﱂ ﺃﻗﻊ ﻟﻪ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﻣﻌﲔ‪ ،‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻣﺎ ﺳﺒﻖ ﺇﻧﻪ‪ :‬ﻣﺎ ﻳﺴﺘﻨﺒﻄﻪ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ –ﻫﻨﺎ‪ :-‬ﻣﺎ ﻳﻌﻤﻞ ﻓﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﻓﻬﻢ ﺫﻟﻚ ﺍﻟﻨﺺ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ ﺑﺄﺧﺬﻩ‬
‫ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ‪ ،‬ﺃﻡ ﺑﻔﺤﻮﺍﻩ‪ ،‬ﺃﻡ ﲟﻔﻬﻮﻣﻪ ﻣﻮﺍﻓﻘﺔ ﺃﻭ ﳐﺎﻟﻔﺔ‪ ،‬ﺃﻭ ﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﺳـﺘﻨﺒﺎﻁ‪،‬‬
‫ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻌﻨﺎ ﻫﻨﺎ ﰲ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻛﻴﻔﻴﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﲣﺘﻠﻒ ﻣﻨﺎﻫﺞ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻃﺮﻗﻬﻢ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟـﺸﺮﻋﻲ ﻋﻨـﺪ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺼﻮﻝ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺮﺍﺯﻱ ‪ ،٢١٩/١‬ﻭ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬
‫ﻟﻺﺳﻨﻮﻱ ‪ ،٨٥/١‬ﻭﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ ‪ ،١٥/١‬ﻭﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﻟﻠﻘـﺮﺍﰲ ‪،٢٤/١‬‬
‫ﻭﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻟﺘﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ‪ ،٢٠٤/١‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﻟﻠﺰﺭﻛﺸﻲ ‪ ٢٦٨/٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٢‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ ﺹ‪.٢٥‬‬
‫‪-٣٦٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻫﻨﺎﻙ ﻃﺮﻳﻘﲔ ﺃﺻﻠﻴﲔ ﳍﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﳘﺎ‪:‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﻻﺳـﺘﺪﻻﻝ ﺑـﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺄﺳﺎﻟﻴﺐ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻛﺄﻥ ﻳﺬﻛﺮ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻭﻳﻌﻄﻒ ﻋﻠﻴﻪ ﺑﺬﻛﺮ ﺍﻟـﺪﻟﻴﻞ‬
‫ﺑﺼﻴﻐﺔ‪ :‬ﻟﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺃﻭ ﻗﻮﻟﻪ ‪ ،r‬ﺃﻭ ﻳﺴﺘﺪﻝ ﺑﺄﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺇﲨﺎﻋﻬﻢ‪ ،‬ﰒ‬
‫ﻳﺒﲔ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﻨﺺ ﺍﳌﺴﺘﺪﻝ ﺑﻪ ﺗﻔﺼﻴﻼ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺜﻼ‪:‬‬
‫‪ -‬ﻣﺎ ﺟﺎﺀ ﰲ ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ‪" :‬ﻭﻛﺬﺍ ﻳﻜﺮﻩ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﺫﺍ ﺻﻌﺪ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﻨﱪ‪ ،‬ﻭﺃﺫﻥ ﺍﳌﺆﺫﻧﻮﻥ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻟﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ـﻮﺍ ﺇِﺫﹶﺍ ﻧ‪‬ـﻮﺩِﻱ‪‬‬
‫ﻟِﻠﺼ‪‬ﻼﺓِ ﻣِﻦ‪ ‬ﻳ‪‬ﻮ‪‬ﻡِ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔِ ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻊ‪ ،(١)[‬ﻭﺍﻷﻣﺮ ﺑﺘﺮﻙ ﺍﻟﺒﻴـﻊ‬
‫ﻳﻜﻮﻥ ‪‬ﻴﺎ ﻋﻦ ﻣﺒﺎﺷﺮﺗﻪ‪ ،‬ﻭﺃﺩﱏ ﺩﺭﺟﺎﺕ ﺍﻟﻨﻬﻲ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻟﻮ ﺑﺎﻉ ﳚﻮﺯ؛ ﻷﻥ ﺍﻷﻣﺮ ﺑﺘﺮﻙ‬
‫ﺍﻟﺒﻴﻊ ﻟﻴﺲ ﻟﻌﲔ ﺍﻟﺒﻴﻊ ﺑﻞ ﻟﺘﺮﻙ ﺍﺳﺘﻤﺎﻉ ﺍﳋﻄﺒﺔ")‪.(٢‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺒﻨﺎﻳﺔ " ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻊ‪ ،(٣)[‬ﻳﻌﲏ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ؛ ﻷﻥ ﺍﻟﺒﻴﻊ ﻳﺘﻨﺎﻭﻝ‬
‫ﺍﳌﻌﻨﻴﲔ‪ ،‬ﻭﺇﳕﺎ ﺧﺺ ﺍﻟﺒﻴﻊ ﻣﻦ ﺑﲔ ﻣﺎ ﻳﺬﻫﻞ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻣﻦ ﺳﻮﻯ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ؛ ﻷﻥ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ ‪‬ﺒﻂ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﻗﺮﺍﻫﻢ ﻭﺑﻮﺍﺩﻳﻬﻢ ﻭﻳﻨﺼﺒﻮﻥ ﺇﱃ ﺍﳌﺼﺮ ﻣﻦ ﻛﻞ ﺃﻭﺏ‪ ،‬ﻓﻴﻮﻗـﺖ‬
‫ﻫﺒﻮﻃﻬﻢ ﻭﺍﺟﺘﻤﺎﻋﻬﻢ‪ ،‬ﻭﺍﻋﺘﻀﺎﺽ ﺍﻷﺳﻮﺍﻕ ‪‬ﻢ ﺇﺫﺍ ﺍﻧﻔﺘﺢ ﺍﻟﻨﻬﺎﺭ ﻭ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺍﻟـﻀﺤﻰ‪،‬‬
‫ﻭﰲ ﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﲡﺮﻱ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻳﺘﻜﺎﺛﺮ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻓﻠﻤﺎ ﻛـﺎﻥ ﺫﻟـﻚ‬
‫ﺍﻟﻮﻗﺖ ﻳﺒﻄﻠﻪ ﺍﻟﺬﻫﻮﻝ ﺑﺎﻟﺒﻴﻊ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﺍﳌﻀﻲ ﺇﱃ ﻣﺴﺠﺪ ﺍﷲ‪ ،‬ﻗﻴﻞ‪ :‬ﳍﻢ ﺃﺩﻭﺍ ﲡـﺎﺭﺓ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﺗﺮﻛﻮﺍ ﲡﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺳﻌﻮﺍ ﺇﱃ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻻ ﺷﻲﺀ ﺃﻧﻔﻊ ﻣﻨﻪ ﻭﺃﺭﺑـﺢ‪ ،‬ﻭﺫﺭﻭﺍ‬
‫ﺍﻟﺒﻴﻊ ﺍﻟﺬﻱ ﻧﻔﻌﻪ ﻳﺴﲑ ﻭﺭﲝﻪ ﻣﻘﺎﺭﺏ")‪.(٤‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬

‫)‪.٢٧٠/١ (٢‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬
‫)‪ (٤‬ﺍﻟﺒﻨﺎﻳﺔ ﰲ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ﻟﻠﻌﻴﲏ ‪.٩٠/٣‬‬
‫‪-٣٦٤-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻓﻔﻲ ﺍﻟﻨﺼﲔ ﺍﻟﺴﺎﺑﻘﲔ ﺑﻴﺎﻥ ﻟﻠﺪﻟﻴﻞ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ ﺑﻄﺮﻳﻖ ﻭﺍﺿﺢ ﻭﻣﻔﺼﻞ ﳚﻨﺢ‬
‫ﺇﱃ ﺍﻹﻃﻨﺎﺏ ﺗﺎﺭﺓ ﻭﺇﱃ ﺍﻹﳚﺎﺯ ﺃﺧﺮﻯ ﲝﺴﺐ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳌﻘﺎﻡ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻻﺧﺘﻴﺎﺭ "ﻗﺎﻝ‪) :‬ﻭﺍﳌﺴﻠﻢ ﺑﺎﻟﺬﻣﻲ( ﳌﺎ ﺭﻭﻯ ﺟﺎﺑﺮ ‪" :t‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﺩ‬
‫ﻣﺴﻠﻤﺎ ﺑﺬﻣﻲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺣﻖ ﻣﻦ ﻭﻓﹼﻰ ﺑﺬﻣﺘﻪ")‪ ،(١‬ﻭﻻﺳﺘﻮﺍﺋﻬﻤﺎ ﰲ ﺍﻟﻌﺼﻤﺔ ﺍﳌﺆﺑـﺪﺓ‪،‬‬
‫ﻭﻷﻥ ﻋﺪﻡ ﺍﻟﻘﺼﺎﺹ ﺗﻨﻔﲑ ﳍﻢ ﻋﻦ ﻗﺒﻮﻝ ﻋﻘﺪ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻻ ﳜﻔﻰ ﻭﺍﳌﺮﺍﺩ‬
‫ﺑﻘﻮﻟﻪ ‪" :r‬ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ")‪ (٢‬ﺍﳊﺮﰊ؛ ﻷﻥ ﺍﻟﻜﺎﻓﺮ ﻣﱴ ﺃﻃﻠﻖ ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﳊﺮﰊ‬
‫ﻋﺎﺩﺓ ﻭﻋﺮﻓﺎ‪ ،‬ﻓﻴﻨﺼﺮﻑ ﺇﻟﻴﻪ ﺗﻮﻓﻴﻘﺎ ﺑﲔ ﺍﳊﺪﻳﺜﲔ")‪.(٣‬‬
‫‪ -‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ‪" :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ :t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻰ ﻋﻦ ﺑﻴﻌﺘﲔ‬
‫ﰲ ﺑﻴﻌﺔ")‪) (٤‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ( ﻭﳘﺎ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﻗﺪ ﺑﻌﺘﻚ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺑـﺄﻟﻒ‬
‫ﻧﻘﺪﺍ ﺃﻭ ﺑﺄﻟﻔﲔ ﺇﱃ ﺳﻨﺔ‪ ،‬ﻗﺪ ﻭﺟﺐ ﻟﻚ ﺑﺄﻳﻬﻤﺎ ﺷﺌﺖ ﺃﻧﺎ ﻭﺷﺌﺖ ﺃﻧﺖ‪ ،‬ﻓﻬﺬﺍ ﺑﻴﻊ ﺍﻟـﺜﻤﻦ‬
‫ﻓﻬﻮ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺪ ﺑﻌﺘﻚ ﻋﺒﺪﻱ ﻫﺬﺍ ﺑﺄﻟﻒ ﻋﻠﻰ ﺃﻥ ﺗﺒﻴﻌﲏ ﺩﺍﺭﻙ ﺑﺄﻟﻒ‪،‬‬
‫ﻓﺈﺫﺍ ﻭﺟﺐ ﻟﻚ ﻋﺒﺪﻱ ﻭﺟﺒﺖ ﱄ ﺩﺍﺭﻙ؛ ﻷﻥ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳑـﺎ ﺑـﺎﻉ‬
‫ﺍﺯﺩﺍﺩﻩ ﻓﻴﻤﺎ ﺍﺷﺘﺮﻯ‪ ،‬ﻓﺎﻟﺒﻴﻊ ﰲ ﺫﻟﻚ ﻣﻔﺴﻮﺥ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ‪ :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺛﺎﺑﺖ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺃﰊ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﻣﺮﻓﻮﻋﺎ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﻴﻠﻤﺎﱐ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳊﺪﻭﺩ ﻭﺍﻟﺪﻳﺎﺕ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪،٣٢٦٠‬‬
‫ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،١٥٧/٤‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻣﺮﺳﻼ ﻋﻨﻪ ﰲ ﺑﺎﺏ‪ :‬ﺿﻌﻒ ﺍﳋـﱪ ﺍﻟـﺬﻱ ﺭﻭﻱ‪ ،‬ﺣـﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،١٥٩١٧‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪.٥٦/٨‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻜﺎﻙ ﺍﻷﺳﲑ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٠٤٧‬ﺍﻟﺼﺤﻴﺢ ‪.٦٩/٤‬‬
‫)‪ (٣‬ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ ،٢٧/٥‬ﻭﻣﺜﻠﻪ ﰲ‪ :‬ﺍﻟﺒﻨﺎﻳﺔ ‪.٣٣٧/٨‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟـﺪﻩ‪ ،‬ﰲ ﺣـﺪﻳﺚ ﺭﻗـﻢ‪ ،٦٦٢٨‬ﺍﳌـﺴﻨﺪ‬
‫‪ ،٢٠٣/١١‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻠﻔﻆ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨـﻬﻲ ﻋـﻦ‬
‫ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٢٣١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،٥٢٤/٢‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻟﺰﺟﺮ ﻋﻦ ﺑﻴﻊ‬
‫ﺍﻟﺸﻲﺀ ﲟﺌﺔ ﺩﻳﻨﺎﺭ ﻧﺴﻴﺌﺔ ﻭﺑﺘﺴﻌﲔ ﺩﻳﻨﺎﺭ ﻧﻘﺪﺍ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٤٩٧٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪.٣٤٧/١١‬‬
‫‪-٣٦٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺳﻠﻤﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪" :r‬ﻣﻦ ﺑﺎﻉ ﺑﻴﻌـﺘﲔ ﰲ ﺑﻴﻌـﺔ ﻓﻠـﻪ‬
‫ﺃﻭﻛﺴﻬﻤﺎ ﺃﻭ ﺍﻟﺮﺑﺎ")‪.(١‬‬
‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍﻥ ﺍﳊﺪﻳﺜﺎﻥ ﻓﻔﻲ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ ﻭﺟﻬﺎﻥ ﳐﺮﺟﺎﻥ ﺣﻜﺎﳘﺎ ﺍﻟـﺸﺎﻓﻌﻲ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﻗﺪ ﺑﻌﺘﻚ ﺩﺍﺭﻱ ﻫﺬﻩ ﺑﺄﻟﻒ ﻋﻠﻰ ﺃﻥ ﺗﺒﻴﻌﲏ ﻋﺒﺪﻙ ﻫﺬﺍ‬
‫ﺑﺄﻟﻒ‪ ،‬ﺇﺫﺍ ﻭﺟﺒﺖ ﻟﻚ ﺩﺍﺭﻱ ﻭﺟﺐ ﱄ ﻋﺒﺪﻙ‪ ،‬ﻓﻬﺬﺍ ﺑﻴﻊ ﺑﺎﻃﻞ ﰲ ﺍﻟﻌﻘﺪﻳﻦ ﻣﻌﺎ ﻟﻠﻨـﻬﻲ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻷﻧﻪ ﺑﻴﻊ ﻭﺷﺮﻁ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻷﻧﻪ ﺃﻟﺰﻣﻪ ﻣﻊ ﺍﻟﺜﻤﻦ ﺑﻴﻊ ﻣﺎ ﻻ ﻳﻠﺰﻡ ﻓﺼﺎﺭ‬
‫ﺍﻟﺜﻤﻦ ﳎﻬﻮﻻ ﺑﺒﻌﺾ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺟﻬﺎﻟﺔ ﺍﻟﺜﻤﻦ ﺗﺒﻄﻞ ﺍﻟﺒﻴﻊ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﻗﺪ ﺑﻌﺘﻚ ﺩﺍﺭﻱ ﻫﺬﻩ ﺑﺄﻟﻒ ﺻﺤﺎﺣﺎ ﺃﻭ ﺑﺄﻟﻔﲔ ﻏﻠﺔ ﺗﺄﺧﺬﻫﺎ‬
‫ﺑﺄﻳﻬﻤﺎ ﺷﺌﺖ ﺃﻧﺖ ﺃﻭ ﺷﺌﺖ ﺃﻧﺎ‪ ،‬ﻭﻳﻔﺘﺮﻗﺎﻥ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺑﺄﻟﻒ ﻋﺎﺟﻠـﺔ ﻭﺑـﺄﻟﻔﲔ‬
‫ﺁﺟﻠﺔ ﻓﻬﺬﺍ ﺑﻴﻊ ﺑﺎﻃﻞ")‪.(٢‬‬
‫ﻓﻬﻨﺎ ﱂ ﻳﻜﺘﻒ ﺍﳌﺎﻭﺭﺩﻱ– ﺭﲪﻪ ﺍﷲ‪ -‬ﺑﺬﻛﺮ ﺍﳊﺪﻳﺚ ﺣﱴ ﺑﲔ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑـﻪ‬
‫ﺗﻔﺼﻴﻼ‪ ،‬ﺑﻞ ﻭﺑﲔ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻌﻤﻮﻝ ﺑﻪ ﰲ ﻣﺬﻫﺒﻬﻢ‪.‬‬
‫‪ -‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﻬﺬﺏ‪" :‬ﻭﻻ ﳚﻮﺯ ﺑﻴﻌﺎﻥ ﰲ ﺑﻴﻌﺔ ﳌﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ t‬ﻗـﺎﻝ‬
‫"‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ")‪ ،(٣‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺑﻌﺘﻚ‬
‫ﻫﺬﺍ ﺑﺄﻟﻒ ﻧﻘﺪ‪‬ﺍ ﺃﻭ ﺑﺄﻟﻔﲔ ﻧﺴﻴﺌﺔ ﻓﻼ ﳚﻮﺯ ﻟﻠﺨﱪ‪ ،‬ﻭﻷﻧﻪ ﱂ ﻳﻌﻘﺪ ﻋﻠﻰ ﲦﻦ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﳛﺘﻤﻞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺘﻚ ﻫﺬﺍ ﺑﺄﻟﻒ ﻋﻠﻰ ﺃﻥ ﺗﺒﻴﻌﲏ ﺩﺍﺭﻙ ﺑﺄﻟﻒ‪ ،‬ﻓـﻼ ﻳـﺼﺢ‬
‫ﻟﻠﺨﱪ‪ ،‬ﻭﻷﻧﻪ ﺷﺮﻁ ﰲ ﻋﻘﺪ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺼﺢ‪ ،‬ﻓﺈﺫﺍ ﺳﻘﻂ ﻭﺟﺐ ﺃﻥ ﻳـﻀﺎﻑ ﺇﱃ ﲦـﻦ‬
‫ﺍﻟﺴﻠﻌﺔ ﺑﺈﺯﺍﺀ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺫﻟﻚ ﳎﻬﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﺜﻤﻦ ﺻﺎﺭ ﳎﻬـﻮﻻﹰ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻴﻤﻦ ﺑﺎﻉ ﺑﻌﺘﲔ ﰲ ﺑﻴﻌﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٤٦١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫‪ ،٢٧٤/٣‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٤٦١‬ﺍﳌﺴﻨﺪ ‪.٢٧٤/٣‬‬
‫)‪ (٢‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ﻟﻠﻤﺎﻭﺭﺩﻱ ‪ ،٣٤١/٥‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺟﺎﺀ ﰲ‪ :‬ﺎﻳﺔ ﺍﳌﻄﻠـﺐ ﰲ ﺩﺭﺍﻳـﺔ ﺍﳌـﺬﻫﺐ ﻟﻠﺠـﻮﻳﲏ‬
‫‪ ،٤٣٦/٥‬ﻭﺍﻟﻮﺳﻴﻂ ﰲ ﺍﳌﺬﻫﺐ ﻟﻠﻐﺰﺍﱄ ‪ ،٧١/٣‬ﻭﺍﻟﺒﻴﺎﻥ ﻟﻠﻌﻤﺮﺍﱐ ‪.١١٦/٥‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫‪-٣٦٦-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻓﺒﻄﻞ")‪.(١‬‬
‫ﻓﻬﻨﺎ ﻗﺪ ﺑﻴ‪‬ﻦ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺗﻔﺼﻴﻼ ﺑﻞ ﻭﺑﻴ‪‬ﻦ ﻛﻞ ﺍﺣﺘﻤﺎﻝ ﻳﺮﺩ ﻋﻠﻴـﻪ ﻭﺃﺟـﺎﺏ ﻋﻨـﻪ‬
‫ﺗﻔﺼﻴﻼ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺒﻴﺎﻥ ﻟﻠﻌﻤﺮﺍﱐ "ﻭﺍﻷﺻﻞ ﰲ ﻭﺟﻮﺏ ﺍﳉﻤﻌـﺔ‪ :‬ﺍﻟﻜﺘـﺎﺏ‪ ،‬ﻭﺍﻟـﺴﻨﺔ‪،‬‬
‫ﻭﺍﻹﲨﺎﻉ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻓﻘﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﻧ‪‬ﻮﺩِﻱ‪ ‬ﻟِﻠﺼ‪‬ﻼﺓِ ﻣِـﻦ‪‬‬
‫ﻳ‪‬ﻮ‪‬ﻡِ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔِ ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻊ‪.(٢)[‬‬
‫ﻭﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﺩﻟﺔ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﺒﻴﻊ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﻬﻰ ﻋﻦ ﻣﻨﺎﻓﻊ ﺇﻻ ﻟﻮﺍﺟﺐ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻭﺑﺦ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﺑﻘﻮﻟﻪ‪] :‬ﻭ‪‬ﺇِﺫﹶﺍ ﺭ‪‬ﺃﹶﻭ‪‬ﺍ ﺗِﺠ‪‬ﺎﺭ‪‬ﺓﹰ ﺃﹶﻭ‪ ‬ﻟﹶﻬ‪‬ﻮ‪‬ﺍ ﺍﻧ‪‬ﻔﹶﻀ‪‬ﻮﺍ ﺇِﻟﹶﻴ‪‬ﻬ‪‬ﺎ[)‪،(٣‬‬
‫ﻭﻻ ﻳﻮﺑﺦ ﺇﻻ ﻋﻠﻰ ﺗﺮﻙ ﻭﺍﺟﺐ")‪.(٤‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﳌﻐﲏ‪" :‬ﺍﻷﺻﻞ ﰲ ﻓﺮﺽ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻹﲨـﺎﻉ‪ ،‬ﺃﻣـﺎ‬
‫ﺠﻤ‪‬ﻌ‪‬ـﺔِ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﻧ‪‬ﻮﺩِﻱ‪ ‬ﻟِﻠﺼ‪‬ﻼﺓِ ﻣِﻦ‪ ‬ﻳ‪‬ﻮ‪‬ﻡِ ﺍﻟﹾ ‪‬‬
‫ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻊ‪ ،(٥)[‬ﻓﺄﻣﺮ ﺑﺎﻟﺴﻌﻲ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﺍﻷﻣﺮ ﺍﻟﻮﺟـﻮﺏ‪ ،‬ﻭﻻ‬
‫ﳚﺐ ﺍﻟﺴﻌﻲ ﺇﻻ ﺇﱃ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﺒﻴﻊ؛ ﻟﺌﻼ ﻳﺸﺘﻐﻞ ﺑﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻮ ﱂ ﺗﻜﻦ ﻭﺍﺟﺒـﺔ‬
‫ﳌﺎ ‪‬ﻰ ﻋﻦ ﺍﻟﺒﻴﻊ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻌﻲ ﻫﺎﻫﻨﺎ‪ :‬ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ‪ ،‬ﻻ ﺍﻹﺳـﺮﺍﻉ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﻟﺴﻌﻲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﻌﺪﻭ")‪.(٦‬‬

‫)‪ (١‬ﺍﳌﻬﺬﺏ ﻟﻠﺸﲑﺍﺯﻱ ‪.٢١/٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.١١‬‬
‫)‪ (٤‬ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻠﻌﻤﺮﺍﱐ ‪.٥٤١/٢‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬
‫)‪ (٦‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٢١٨/٢‬‬
‫‪-٣٦٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻓﺎﻟﻨﺼﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ﻣﻦ ﻣﺬﻫﺒﲔ ﳐﺘﻠﻔﲔ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﺍﺳﺘﺪﻝ ﺑﺎﻟﺪﻟﻴﻞ ﺑﻴ‪‬ﻦ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﻣﻨﻪ‪ ،‬ﻓﺎﺗﻔﻘﻮﺍ ﰲ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩﻭﻩ ﺗﻔﺼﻴﻼ ﺑﻴﺎﻧﺎ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪" :‬ﻭﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﺘﺎﺏ ﺍﳋﻼﻑ ﻋﻦ ﺍﺑﻦ ﺣﺎﻣـﺪ ﺃﻥ‬
‫ﺃﺻﺤﺎﺑﻨﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﲡﻮﺯ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺔ‪ ،‬ﻭﺍﺧﺘـﺎﺭﻩ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇﱃ ﺛﻼﺛﲔ ﺳﻨﺔ؛ ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺍﻷﻋﻴﺎﻥ ﻻ ﺗﺒﻘﻰ ﺃﻛﺜـﺮ ﻣﻨـﻬﺎ ﻭﺗـﺘﻐﲑ‬
‫ﺍﻷﺳﻌﺎﺭ ﻭﺍﻷﺟﺮ‪ ،‬ﻭﻟﻨﺎ‪ :‬ﻗﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺇﺧﺒﺎﺭﺍ ﻋﻦ ﺷﻌﻴﺐ ‪ u‬ﺃﻧﻪ ﻗـﺎﻝ‪] :‬ﻋ‪‬ﻠﹶـﻰ ﺃﹶﻥﹾ‬
‫ﺗ‪‬ﺄﹾﺟ‪‬ﺮ‪‬ﻧِﻲ ﺛﹶﻤ‪‬ﺎﻧِﻲ‪ ‬ﺣِﺠ‪‬ﺞٍ[)‪ ،(١‬ﻭﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﻘﻢ ﻋﻠﻰ ﻧﺴﺨﻪ ﺩﻟﻴﻞ")‪.(٢‬‬
‫ﻓﻔﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﻻ ﳛﺼﻰ ﺣﺮﺹ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔـﺔ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻨﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ ﺗﻔﺼﻴﻼ‪.‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻘﻞ ﺍﻟﻨﺺ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ ﺩﻭﻥ ﺃﻥ ﻳﺒﲔ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﻣﻨﻪ‪ ،‬ﺑﻞ ﻳﻔﻬﻢ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻌﺎﻡ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻛﺄﻥ ﻳﺬﻛﺮ ﺍﳌﺆﻟﻒ ﺍﳊﻜﻢ‬
‫ﺍﻟﻔﻘﻬﻲ ﻭﻳﻌﻄﻒ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻷﺛﺮ ﺩﻭﻥ ﺃﻥ ﻳﺒﲔ ﺗﺄﻭﻳﻞ‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ ﺃﻭ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﻭﺳﺄﺫﻛﺮ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺨﺘﻠﻔـﺔ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪:‬‬
‫‪ -‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﺒﺴﻮﻁ ﻣﻦ ﻗﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ)‪" :(٣‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﺍﻩ ﻋﻠﻰ ﺃﻥ ﻳﻘـﺮﺽ ﻟـﻪ‬
‫ﻗﺮﺿﺎ‪ ،‬ﺃﻭ ﻳﻬﺐ ﻟﻪ ﻫﺒﺔ‪ ،‬ﺃﻭ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻪ ﺑﺼﺪﻗﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻴﻌﻪ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﺜﻤﻦ‬
‫ﻓﺎﻟﺒﻴﻊ ﰲ ﲨﻴﻊ ﺫﻟﻚ ﻓﺎﺳﺪ؛ ﻟﻨﻬﻲ ﺍﻟﻨﱯ ‪" r‬ﻋﻦ ﺑﻴﻊ ﻭﺳﻠﻒ‪ ،‬ﻭﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ")‪.(٤‬‬
‫ﻓﻬﻨﺎ ﺑﻴ‪‬ﻦ ﺍﻟﺴﺮﺧﺴﻲ ﺍﳊﻜﻢ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﺎﻟﻨﺺ‪ ،‬ﻭﻛﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟـﺔ ﻣﻔﻬﻮﻣـﺎ ﻣـﻦ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ :‬ﺍﻵﻳﺔ ‪.٢٧‬‬

‫)‪ (٢‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻣﱳ ﺍﳌﻘﻨﻊ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٤٨/٦‬‬
‫)‪.١٦/١٣ (٣‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ ،‬ﰲ ﺣﺪﻳﺚ ﺭﻗـﻢ‪ ،٦٦٢٨‬ﺍﳌـﺴﻨﺪ ‪،٢٠٣/١١‬‬
‫ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٠٨٨٠‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪.٥٦١/٥‬‬
‫‪-٣٦٨-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﻮﻝ‪) :‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺒﻴﻊ ﺑﺸﺮﻁ ﺍﻟﻘﺮﺽ ﻭﺇﻻ ﻭﻗﻊ ﺍﻟﺒﻴﻊ‬
‫ﻓﺎﺳﺪﺍ؛ ﻟﻨﻬﻲ ﺍﻟﻨﱯ ‪ ،r‬ﻭﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻓﺎﺳﺪﺍ(‪ ،‬ﻭﻟﻜﻨـﻪ ﺃﻭﺭﺩ‬
‫ﺍﻟﻨﺺ ﺑﻌﺪ ﺑﻴﺎﻥ ﺍﳊﻜﻢ‪ ،‬ﻓﻜﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻔﻬﻮﻣﺎ ﻣﻦ ﻛﻼﻣﻪ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻻﺧﺘﻴﺎﺭ)‪" (١‬ﺍﻋﻠﻢ ﺃﻥ ﺍﳉﻤﻌﺔ ﻓﺮﻳﻀﺔ ﳏﻜﻤﺔ ﻻ ﳚﻮﺯ ﺗﺮﻛﻬﺎ ﺇﻻ ﻟﻌـﺬﺭ‪،‬‬
‫ﺠﻤ‪‬ﻌ‪‬ﺔِ ﻓﹶﺎﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ‬
‫ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﺇِﺫﹶﺍ ﻧ‪‬ﻮﺩِﻱ‪ ‬ﻟِﻠﺼ‪‬ﻼﺓِ ﻣِﻦ‪ ‬ﻳ‪‬ﻮ‪‬ﻡِ ﺍﻟﹾ ‪‬‬
‫ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻊ‪ ،(٢)[‬ﻭﻗﺎﻝ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻣﻦ ﺭﻭﺍﻳـﺔ ﺟـﺎﺑﺮ ‪:t‬‬
‫"ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﳉﻤﻌﺔ ﰲ ﻳﻮﻣﻲ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻱ ﻫﺬﺍ‪ ،‬ﰲ ﻋﺎﻣﻲ ﻫﺬﺍ‪،‬‬
‫ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ‪ ،‬ﻓﺮﻳﻀﺔ ﻭﺍﺟﺒﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ")‪.(٣‬‬
‫ﻭﻳﻘﺎﻝ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻣﺎ ﻗﻴﻞ ﰲ ﺳﺎﺑﻘﻪ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ‪" :‬ﻭﺳﺌﻞ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺍﻟﻄﺒﻴﺐ ﻳﺸﺎﺭﻁ‬
‫ﺍﳌﺮﻳﺾ ﻳﻘﻮﻝ‪ :‬ﺃﻋﺎﳉﻚ‪ ،‬ﻓﺈﻥ ﺑﺮﺋﺖ ﻓﻠﻲ ﻣﻦ ﺍﻷﺟﺮ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺇﻥ ﱂ ﺗﱪﺃ ﻏﺮﻣـﺖ ﱄ‬
‫ﲦﻦ ﺍﻷﺩﻭﻳﺔ ﺍﻟﱵ ﺃﻋﺎﳉﻚ ‪‬ﺎ ﺇﺫﺍ ﺃﺧﱪﻩ ﺑﺎﻟﺜﻤﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﺎﳉﻪ‪ ،‬ﻓﻘﺎﻻ‪ :‬ﺍﻟﻨﺎﺱ ﻳﻨﻬﻮﻥ ﻋـﻦ‬
‫ﻛﻞ ﺑﻴﻊ ﻭﺃﺟﺮﺓ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﺮﻃﺎﻥ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ‪" :r‬ﻰ ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ")‪.(٤‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ‪" :‬ﻭﺇﳕﺎ ﳚﻮﺯ ﺍﺷﺘﺮﺍﺀ ﺍﻟﺜﻮﺏ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﻭﺍﻹﻟﺰﺍﻡ ﰲ ﺍﻟﺼﻨﻒ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺼﻨﻔﲔ ﻣﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ‪ ،‬ﻭﻗﺪ "‪‬ﻰ ﺭﺳـﻮﻝ ﺍﷲ‬
‫‪ r‬ﻋﻦ ﺑﻴﻌﺘﲔ ﰲ ﺑﻴﻌﺔ")‪ ،(٥‬ﻭﻣﻌﲎ ﺫﻟﻚ‪ :‬ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻋﻘﺪ ﺍﻟﺒﻴﻊ ﻣﺒﻴﻌﲔ ﻻ ﻳﺘﻢ ﺍﻟﺒﻴﻊ ﻣـﻊ‬
‫ﻟﺰﻭﻣﻪ ﻟﻠﻤﺘﺒﺎﻳﻌﲔ ﺃﻭ ﻷﺣﺪﳘﺎ ﺇﻻ ﰲ ﺃﺣﺪ ﺍﳌﺒﻴﻌﲔ")‪.(٦‬‬

‫)‪ (١‬ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪.٨١/١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳉﻤﻌﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٥٥٧٠‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪.٢٤٤/٣‬‬
‫)‪ (٤‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ﻻﺑﻦ ﺭﺷﺪ ‪.٤٧٣/٨‬‬
‫)‪ (٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٦‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ ﻻﺑﻦ ﺭﺷﺪ ‪.٩٣/٢‬‬
‫‪-٣٦٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫‪ -‬ﻭﻳﻘﻮﻝ ﺍﳌﺎﻭﺭﺩﻱ‪" :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻛﺎﺓ ﲡﻮﺯ ﺑﺎﳊﺪﻳﺪ‪ ،‬ﻭﲟﺎ ﺻـﺎﺭ ﰲ ﺍﻟﻠﺤـﻢ ﻣـﻮﺭ‬
‫ﺍﳊﺪﻳﺪ‪ ،‬ﻓﺬﺑﺢ ﲝﺪﻩ ﻣﺎ ﺍﻧﺘﺜﻠﻪ ﻣﻦ ﳏﺪﺩ ﺍﳋﺸﺐ‪ ،‬ﻭﺍﻟﻘﺼﺐ‪ ،‬ﻭﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺍﳊﺠـﺎﺭﺓ ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺳﻨﺎ ﺃﻭ ﻇﻔﺮﺍ‪ ،‬ﻓﻼ ﲡﻮﺯ ﺍﻟﺬﻛﺎﺓ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﲝﺪﻩ ﻣﺘﺼﻼ ﻛـﺎﻥ ﺃﻭ ﻣﻨﻔـﺼﻼ‪،‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺇﻧﺴﺎﻥ ﺃﻭ ﺳﺒﻊ‪ ،‬ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻛﺎﺓ ﺑﻪ ﺇﺫﺍ ﻛـﺎﻥ ﻣﻨﻔـﺼﻼ‪ ،‬ﻭﱂ‬
‫ﳚﺰﻫﺎ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺼﻼ‪ ،‬ﺍﺣﺘﺠﺎﺟﺎ ﲟﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﻣﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ ﻭﻓﺮﻯ‬
‫ﺍﻷﻭﺩﺍﺝ‪ ،‬ﻓﻜﻞ")‪ ،(١‬ﻓﻜﺎﻥ ﻋﻠﻰ ﻋﻤﻮﻣﻪ")‪.(٢‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﳌﻬﺬﺏ)‪" (٣‬ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﳌﻮﺩِﻉ ﻭﺍﳌﻮﺩ‪‬ﻉ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻭﺩﻋﺘﻚ ﻭﺩﻳﻌﺔ ﻭﺃﻧﻜﺮﻫﺎ‬
‫ﺍﳌﻮﺩ‪‬ﻉ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﳌﺎ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ " :‬ﻟـﻮ‬
‫ﺃﻥ ﺍﻟﻨﺎﺱ ﺃﻋﻄﻮﺍ ﺑﺪﻋﺎﻭﻳﻬﻢ ﻻﺩﻋﻰ ﻧﺎﺱ ﻣﻦ ﺍﻟﻨﺎﺱ ﺩﻣﺎﺀ ﻧﺎﺱ ﻭﺃﻣﻮﺍﳍﻢ ﻭﻟﻜﻦ ﺍﻟـﻴﻤﲔ‬
‫ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻭﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ")‪.(٤‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ)‪" (٥‬ﺃﻥ ﻳﺸﺮﻁ ﻋﻘﺪﺍﹰ ﺁﺧﺮ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺒﻴﻌﻪ ﺑـﺸﺮﻁ ﺃﻥ‬
‫ﻳﺒﻴﻌﻪ ﻋﻴﻨﺎﹰ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻳﺆﺟﺮﻩ‪ ،‬ﺃﻭ ﻳﺴﻠﻔﻪ‪ ،‬ﺃﻭ ﻳﺸﺘﺮﻱ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻳﺴﺘﺴﻠﻒ‪ ،‬ﻓﻬـﺬﺍ ﺷـﺮﻁ‬
‫ﻓﺎﺳﺪ ﻳﻔﺴﺪ ﺍﻟﻌﻘﺪ ﺑﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪" :‬ﻻ ﳛﻞ ﺳﻠﻒ ﻭﺑﻴﻊ‪ ،‬ﻭﻻ ﺷﺮﻃﺎﻥ ﰲ ﺑﻴﻊ")‪.(٦‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‪ ،‬ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﻗﺴﻤﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٢٤٨٨‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٣٨/٣‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﺎﺏ‪ :‬ﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﺑﻜﻞ ﻣﺎ ﺃ‪‬ﺮ ﺍﻟـﺪﻡ‪ ،‬ﺇﻻ‬
‫ﺍﻟﺴﻦ‪ ،‬ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٩٦٨‬ﺍﻟﺼﺤﻴﺢ ‪.١٥٥٨/٣‬‬
‫)‪ (٢‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪.٢٨/١٥‬‬
‫)‪.١٨٦/٢ (٣‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٧١١‬ﺍﻟﺼﺤﻴﺢ ‪.١٣٣٦/٣‬‬
‫)‪ (٥‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.٢٣/٢‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴـﺔ‬
‫ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٢٣٤‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،٥٢٦/٢‬ﻭﻋﻨﻪ‬
‫ﺃﻳﻀ‪‬ﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﰲ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٥٠٤‬ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫‪.٢٨٣/٣‬‬
‫‪-٣٧٠-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ -‬ﻭﺟﺎﺀ ﻓﻴﻪ ﺃﻳﻀﺎ‪" :‬ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻵﻟﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺬﺑﺢ ﲟﺤﺪﺩ‪ ،‬ﺃﻱ ﺷﻲﺀ ﻛﺎﻥ ﻣﻦ‬
‫ﺣﺪﻳﺪ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﺧﺸﺐ ﺃﻭ ﻗﺼﺐ ﺇﻻ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺒﺎﺡ ﺍﻟﺬﺑﺢ ‪‬ﻤـﺎ‪ ،‬ﳌـﺎ‬
‫ﺭﻭﻯ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪" :r‬ﻣﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻓﻜﻠـﻮﺍ‪،‬‬
‫ﻟﻴﺲ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﺳﺄﺧﱪﻛﻢ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻦ ﻓﻌﻈﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻈﻔـﺮ ﻓﻤـﺪﻯ‬
‫ﺍﳊﺒﺸﺔ")‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ")‪.(٢‬‬
‫ﻓﻔﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻴﺎﻥ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﺍﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ ﺩﻭﻥ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﻟﻔﻈﺎ‪ ،‬ﺑﻞ ﻳﻔﻬﻢ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺃﻭ ﺳﺒﻘﻪ ﲟﺎ ﻳﺸﺒﻪ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﻣﻨﻪ‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﳌﻐﲏ‪" :‬ﻭﺇﻥ ﺃﺗﻠﻔﺖ ﺍﻟﺒﻬﻴﻤﺔ ﻏﲑ ﺍﻟﺰﺭﻉ ﱂ ﻳﻀﻤﻦ ﻣﺎﻟﻜﻬﺎ ﻣﺎ ﺃﺗﻠﻔﺘﻪ‪ ،‬ﻟﻴﻼ‬
‫ﻛﺎﻥ ﺃﻭ ‪‬ﺎﺭﺍ‪ ،‬ﻣﺎ ﱂ ﺗﻜﻦ ﻳﺪﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﺷﺮﻳﺢ ﺃﻧﻪ ﻗﻀﻰ ﰲ ﺷـﺎﺓ ﻭﻗﻌـﺖ ﰲ‬
‫ﻏﺰﻝ ﺣﺎﺋﻚ ﻟﻴﻼ ﺑﺎﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻗـﺮﺃ ﺷـﺮﻳﺢ‪] :‬ﺇِﺫﹾ ﻧ‪‬ﻔﹶـﺸ‪‬ﺖ‪ ‬ﻓِﻴـﻪِ ﻏﹶـﻨ‪‬ﻢ‪‬‬
‫ﺍﻟﹾﻘﹶﻮ‪‬ﻡِ[)‪ ،(٣‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻨﻔﺶ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻳﻀﻤﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬ـﺎﺭﺍ‪،‬‬
‫ﻷﻧﻪ ﻣﻔﺮﻁ ﺑﺈﺭﺳﺎﳍﺎ‪.‬‬
‫ﻭﻟﻨﺎ‪ ،‬ﻗﻮﻝ ﺍﻟﻨﱯ ‪" :r‬ﺍﻟﻌﺠﻤﺎﺀ ﺟﺮﺣﻬﺎ ﺟﺒﺎﺭ")‪ ،(٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﺃﻱ‪ :‬ﻫﺪﺭ")‪.(٥‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻞ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻐﻠﺐ ﻋﻠﻰ‬
‫ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺣﻴﺚ ﻳﻘﻞ ﻋﻨﺪﻫﻢ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﻨﺺ‪ ،‬ﺑﻞ ﻳﻜﺘﻔﻰ ﻏﺎﻟﺒﺎ ﺑﺈﻳﺮﺍﺩ‬
‫ﺍﻟﻨﺺ ﺑﻌﺪ ﺑﻴﺎﻥ ﺍﳊﻜﻢ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﻨﻘﻮﻻﺕ ﺍﳌﺎﺿﻴﺔ‪.‬‬

‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫)‪ (٢‬ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٥٤٩/١‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺟﺎﺀ ﰲ‪ :‬ﺍﳌﻐﲏ ‪.١١٦/١‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٧٨‬‬
‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،t‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳌﻌﺪﻥ ﺟﺒﺎﺭ ﻭﺍﻟﺒﺌﺮ ﺟﺒـﺎﺭ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٦٩١٢‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٢/٩‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﳊﺪﻭﺩ‪ ،‬ﺑﺎﺏ‪ :‬ﺟﺮﺡ ﺍﻟﻌﺠﻤﺎﺀ ﻭﺍﳌﻌـﺪﻥ‬
‫ﻭﺍﻟﺒﺌﺮ ﺟﺒﺎﺭ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٧١٠‬ﺍﻟﺼﺤﻴﺢ ‪.١٣٣٤/٣‬‬
‫)‪ (٥‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٨٩/٩‬‬
‫‪-٣٧١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬

‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺧﺘﻼﻓﻬﻢ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟـﺔ ﻣـﻦ ﺍﻟـﻨﺺ‬
‫ﺍﻟﺸﺮﻋﻲ ﺃﻣﺮ ﻭﺍﺭﺩ ﻭﻭﺍﻗﻊ؛ ﻭﺫﻟﻚ ﻻﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﻣﻠﻜﺎ‪‬ﻢ‪ ،‬ﻭﻣﺪﻯ ﺇﺣﺎﻃﺘﻬﻢ ﺑﺎﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪ ،‬ﻭﺳﻌﺔ ﺛﻘﺎﻓﺘﻬﻢ ﻭﺿﺂﻟﺘﻬﺎ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﺃﻋﺮﺍﻓﻬﻢ ﻭﻋﺎﺩﺍ‪‬ﻢ‪ ،‬ﻭﻣﱴ ﺍﺧﺘﻠﻔﻮﺍ ﰲ‬
‫ﻓﻬﻢ ﺍﻵﻳﺔ ﺃﻭ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﺑﺪﻫﻴﺎ ﺃﻥ ﳜﺘﻠﻔﻮﺍ ﰲ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺒﲏ ﻋﻠﻴـﻪ‪ ،‬ﻭﺳـﻮﻑ‬
‫ﺃﻭﺭﺩ ﻫﻨﺎ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﻫﺬﺍ ﺍﳋﻼﻑ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺍﻻﺧﺘﻼﻑ ﰲ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ ،r‬ﻓﻜﺜﲑﺍ ﻣﺎ ﻳﻘﻊ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻨﱯ ‪ r‬ﻭﻳﻜـﻮﻥ ﰲ‬
‫ﺑﻴﺎﻥ ﻓﺮﺽ ﻣﻦ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﻳﺼﺎﺣﺐ ﺍﻟﻔﻌﻞ ﻓﻌﻞ ﺁﺧﺮ ﳜﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻪ ﻫﻞ ﻭﻗﻊ ﻋﻠـﻰ‬
‫ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﺍﻟﻨﺪﺏ؟ ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻏﺴﻞ ﺍﻟﻨﱯ ‪ r‬ﻟﻠﻮﺟﻪ ﻣﻊ ﻏﺴﻠﻪ ﳉﺰﺀ ﳎﺎﻭﺭ‪ ،‬ﺃﻭ‬
‫ﻣﺴﺤﻪ ﺍﻟﺮﺃﺱ ﻭﻣﺴﺢ ﺟﺰﺀ ﳎﺎﻭﺭ ﳍﺎ‪ ،‬ﺃﻭ ﻏﺴﻞ ﺃﺳﻔﻞ ﺍﻟﺬﻗﻦ‪ ،‬ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ)‪.(١‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﻊ ﺍﳋﻼﻑ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺣﻴﺚ ﳚﻌﻞ ﺍﳌﺎﻟﻜﻴـﺔ ﰲ‬
‫ﺍﳌﺬﻫﺐ ﲣﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ ﻭﺍﺟﺒﺎ)‪ ،(٢‬ﻭﻻ ﻳﺮﺍﻩ ﻛﺬﻟﻚ ﺍﳊﻨﻔﻴﺔ)‪ (٣‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(٤‬ﻭﺍﳊﻨﺎﺑﻠـﺔ)‪،(٥‬‬
‫ﻭﻓﺼﻞ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳊﻜﻢ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻠﺤﻴﺔ ﺇﻥ ﻛﺎﻧﺖ ﺧﻔﻴﻔﺔ ﺗﺼﻒ ﺍﻟﺒﺸﺮﺓ ﻭﺟﺐ ﻏﺴﻞ‬
‫ﺑﺎﻃﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺜﻴﻔﺔ ﱂ ﳚﺐ ﻏﺴﻞ ﻣﺎ ﲢﺘﻬﺎ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﲣﻠﻴﻠﻬﺎ)‪.(٦‬‬
‫ﻭﻣﺜﺎﻟﻪ ﺃﻳﻀ‪‬ﺎ‪ :‬ﺍﻟﺘﺤﺼﻴﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﻨـﺰﻭﻝ ﺑﺎﻷﺑﻄﺢ ﺑﻌﺪ ﺍﻟﻨﻔﺮ ﻣﻦ ﻣﲎ‪ ،‬ﺣﻴـﺚ ﻳـﺮﺍﻩ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﻠﻲ ﺍﳋﻔﻴﻒ ﺹ‪.١٠٣‬‬

‫)‪ (٢‬ﻭﺫﻛﺮ ﺻﺎﺣﺐ ﺍﻟﺘﻠﻘﲔ ﺃﻥ ﺍﳌﺬﻫﺐ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟـﺘﻠﻘﲔ ﰲ ﺍﻟﻔﻘـﻪ ﺍﳌـﺎﻟﻜﻲ ‪ ،٢٣/١‬ﻭﺍﻟﺒﻴـﺎﻥ‬
‫ﻭﺍﻟﺘﺤﺼﻴﻞ ﻻﺑﻦ ﺭﺷﺪ ‪ ،٩٣/١‬ﻭﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ ‪ ،٧٦/١‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻤﻮﺍﻕ ‪.٤٥٦/١‬‬
‫)‪ (٣‬ﺣﻴﺚ ﻳﺮﺍﻩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﳏﻤﺪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﺇﻧﻪ ﺳﻨﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،٨٠/١‬ﻭﲢﻔﺔ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ‪ ،١٤/١‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٢٣/١‬ﻭﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪.١٠٦/١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺍﳌﺬﻫﺐ ‪ ،٢٨٧/١‬ﻭﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪ ،٣٧٤/١‬ﻭﻣﻐﲏ ﺍﶈﺘـﺎﺝ ﻟﻠـﺸﺮﺑﻴﲏ ‪،١٩٠/١‬‬
‫ﻭﺣﺎﺷﻴﺔ ﺍﻟﺒﺠﲑﻣﻲ ﻋﻠﻰ ﺍﳋﻄﻴﺐ ‪.١٥٦/١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺍﳋﺮﻗﻲ ‪ ،١٧٤/١‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.١٣٤/١‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٧٨/١‬‬
‫‪-٣٧٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ‪ y‬ﻣﻨﺪﻭﺑﺎ)‪ ،(١‬ﻭﻳﺮﺍﻩ ﺃﺧﺮﻭﻥ ﺃﻧﻪ ﻭﻗﻊ ﺍﺗﻔﺎﻗﺎ ﻭﻻ ﺣﻜﻢ ﻟﻪ‪ ،‬ﻭﻣـﺎ ﻛـﺎﻥ‬
‫ﺧﻼﻓﻬﻢ ﺫﻟﻚ ﺇﻻ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﻓﻴﻬﺎ ﻭﻓﻬﻤﻬﻢ ﳍﺎ)‪.(٢‬‬
‫‪ -٢‬ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﻫﻮ‪ :‬ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺪﺍﻝ ﻋﻠـﻰ ﻣﻌﻨـﻴﲔ‬
‫ﳐﺘﻠﻔﲔ ﺃﻭ ﺃﻛﺜﺮ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻋﻨﺪ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻠﻐـﺔ‪ ،‬ﺳـﻮﺍﺀ ﻛﺎﻧـﺖ ﺍﻟـﺪﻻﻟﺘﺎﻥ‬
‫ﻣﺴﺘﻔﺎﺩﺗﲔ ﻣﻦ ﺍﻟﻮﺿﻊ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺃﻭ ﺍﺳﺘﻔﻴﺪﺕ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺍﻟﻮﺿﻊ‬
‫ﻭﺍﻷﺧﺮﻯ ﻣﻦ ﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ)‪.(٣‬‬
‫ﻭﻗﻴﻞ ﺇﻧﻪ‪ :‬ﺍﻟﻠﻔﻆ ﺍﳌﻮﺿﻮﻉ ﳊﻘﻴﻘﺘﲔ ﳐﺘﻠﻔﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ﻭﺿﻌﺎ ﺃﻭﻻ ﻣﻦ ﺣﻴـﺚ ﳘـﺎ‬
‫ﻛﺬﻟﻚ)‪.(٤‬‬
‫ﻭﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺘﻌﺮﻳﻔﲔ ﻳﻈﻬﺮ‪ :‬ﺃﻥ ﺍﻟﻠﻔﻆ ﺍﳌﺸﺘﺮﻙ ﻟﻔـﻆ ﻭﺍﺣـﺪ ﺗﻌـﺪﺩﺕ ﻣﻌﺎﻧﻴـﻪ‬
‫ﺑﺎﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻟﻠﻐﺔ ﺃﻭ ﺍﻟﺸﺮﻉ ﺃﻭ ﻓﻴﻬﻤﺎ ﻣﻌﺎ‪ ،‬ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻹﻳﻬﺎﻡ ﻋﻨﺪ ﺇﻃﻼﻗﻪ‪،‬‬
‫ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺃﺣﺪﳘﺎ ﺃﻭ ﳘﺎ ﻣﻌﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ)‪ ،(٥‬ﻭﻣﻨﻪ‪ :‬ﺧﻼﻓﻬﻢ‬
‫ﰲ ﺍﳌﺮﺍﺩ ﺑﻠﻔﻆ ﺍﻟﻘﺮﺀ ﻫﻞ ﻳﺮﺍﺩ ﺑﻪ ﺍﳊﻴﺾ ﺃﻭ ﺍﻟﻄﻬﺮ؟‪ ،‬ﻭﻟﻔﻆ ﺍﻟﻨﻜﺎﺡ ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌـﺎﱃ‪-‬‬
‫]ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ ﺇِﻻﱠ ﻣ‪‬ﺎ ﻗﹶﺪ‪ ‬ﺳ‪‬ﻠﹶﻒ‪ ‬ﺇِﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣِـﺸ‪‬ﺔﹰ ﻭ‪‬ﻣ‪‬ﻘﹾﺘ‪‬ـﺎ‬
‫ﻭ‪‬ﺳ‪‬ﺎﺀَ ﺳ‪‬ﺒِﻴﻼﹰ[)‪ ،(٦‬ﻫﻞ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻘﺪ ﺃﻭ ﺍﻟﻮﻁﺀ؟ ﻭﻟﺬﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻮﻃﻮﺀﺓ ﺍﻷﺏ ﻫﻞ ﲢﺮﻡ‬

‫)‪ (١‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﻨﺎﻳﺔ ﰲ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ﻟﻠﻌﻴﲏ ‪،٢٦٣/٤‬‬
‫ﻭﺷﺮﺡ ﺍﳋﺮﺷﻲ ‪ ،٣٣٩/٢‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،٢٠١/٤‬ﻭﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪ ،٢٥٢/٨‬ﻭﺍﳌﻐﲏ ‪ ،٤٠٣/٣‬ﻭﺍﳌﺒﺪﻉ‬
‫‪ ،٢٣٣/٣‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ‪.٥٩١/١‬‬
‫)‪ (٢‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،-‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟـﺴﻨﺔ ﻭﺍﻟﻜﺘـﺎﺏ ‪،٤٨٨/١‬‬
‫ﻭﻳﻨﻈﺮ ﰲ ﺫﻛﺮ ﺍﻟﻘﻮﻟﲔ‪ :‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ،١٢٢/٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨـﺎﻉ ‪ ،٥١٢/٢‬ﻭﻣﻄﺎﻟـﺐ ﺃﻭﱄ‬
‫ﺍﻟﻨﻬﻰ ‪.٤٣٥/٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪.١٩٢/٣‬‬
‫)‪ (٤‬ﺍﶈﺼﻮﻝ ﻟﻠﺮﺍﺯﻱ ‪.٢٦١/١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪ ،١٣/١‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﻠﻲ ﺍﳋﻔﻴﻒ ﺹ‪.١١٣‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫‪-٣٧٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﻭﻟﻮ ﻛﺎﻥ ﺑﺰﻧﺎ ﺃﻭ ﻻ؟ ﻭﺳﻮﻑ ﻳﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺎﺗﲔ ﺍﳌـﺴﺄﻟﺘﲔ ﰲ ﺍﻟﺘﻄﺒﻴﻘـﺎﺕ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪. -‬‬
‫‪ -٣‬ﺍﳋﻼﻑ ﰲ ﻣﻌﲎ ﺍﳊﺮﻑ ﻣﺜﻞ ﺣﺮﻑ‪" :‬ﰲ"‪ ،‬ﺃﻭ ﺣﺮﻑ "ﺃﻭ"‪ ،‬ﺃﻭ ﺍﻟﺒﺎﺀ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‬
‫ﻣﻦ ﺣﺮﻭﻑ ﺍﳉﺮ)‪(١‬؛ ﻭﻟﺬﺍ ﻛﺎﻥ ﺧﻼﻓﻬﻢ ﰲ ﻣﻘﺪﺍﺭ ﺍﳌﻤﺴﻮﺡ ﰲ ﺍﻟﺮﺃﺱ ﺍﻟﺮﺑﻊ ﺃﻭ ﺍﻟﺒﻌﺾ ﺃﻭ‬
‫ﺍﻟﻜﻞ‪ ،‬ﺗﺒﻌﺎ ﻻﺧﺘﻼﻓﻬﻢ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﻗﹸﻤ‪‬ـﺘ‪‬ﻢ‪ ‬ﺇِﻟﹶـﻰ‬
‫ﺍﻟﺼ‪‬ﻼﺓِ ﻓﹶﺎ ﹾﻏﺴِﻠﹸﻮﺍ ﻭ‪‬ﺟ‪‬ﻮﻫ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻳ‪‬ﺪِﻳ‪‬ﻜﹸﻢ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﻓِﻖِ ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﺭ‪‬ﺟ‪‬ﻠﹶﻜﹸـﻢ‪‬‬
‫ﺇِﻟﹶﻰ ﺍﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ﻴ‪‬ﻦِ[)‪ ،(٢‬ﻭﺳﻮﻑ ﻳﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﳌﺒﺤـﺚ‬
‫ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﻛﺬﺍ ﺧﻼﻓﻬﻢ ﰲ ﺍﳌﺮﺍﺩ ﲝﺮﻑ "ﺃﻭ" ﰲ ﻗﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺟ‪‬ﺰ‪‬ﺍﺀُ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﺎﺭِﺑ‪‬ﻮﻥﹶ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹶﻪ‪ ‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﻌ‪‬ﻮ‪‬ﻥﹶ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻓﹶﺴ‪‬ﺎﺩ‪‬ﺍ ﺃﹶﻥﹾ ﻳ‪‬ﻘﹶﺘ‪‬ﻠﹸﻮﺍ ﺃﹶﻭ‪ ‬ﻳ‪‬ـﺼ‪‬ﻠﱠﺒ‪‬ﻮﺍ ﺃﹶﻭ‪ ‬ﺗ‪‬ﻘﹶﻄﱠـﻊ‪ ‬ﺃﹶﻳ‪‬ـﺪِﻳﻬِﻢ‪‬‬
‫ﻭ‪‬ﺃﹶﺭ‪‬ﺟ‪‬ﻠﹸﻬ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺧِﻼﻑٍ ﺃﹶﻭ‪ ‬ﻳ‪‬ﻨ‪‬ﻔﹶﻮ‪‬ﺍ ﻣِﻦ‪ ‬ﺍﻷَﺭ‪‬ﺽِ ﺫﹶﻟِﻚ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺧِﺰ‪‬ﻱ‪ ‬ﻓِﻲ ﺍﻟـﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ ﻭ‪‬ﻟﹶﻬ‪‬ـﻢ‪ ‬ﻓِـﻲ‬
‫ﺍﻵﺧِﺮ‪‬ﺓِ ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﻋ‪‬ﻈِﻴﻢ‪ ،(٣)[‬ﻫﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺨﻴﲑ ﺃﻭ ﺍﻟﺘﻨﻮﻳﻊ؟ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻠﺘﺨﻴﲑ ﺟﻌﻞ‬
‫ﻟﻠﺤﺎﻛﻢ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﺤﺎﺭﺏ)‪ ،(٤‬ﻭﻣﻦ ﻗـﺎﻝ ﺇﻧـﻪ ﻟﻠﺘﻨﻮﻳـﻊ‬
‫ﻭﺍﻟﺘﺼﻨﻴﻒ)‪ (٥‬ﺟﻌﻞ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻓﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﺧـﺬ ﺍﳌـﺎﻝ ﻻ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻌﻠﻲ ﺍﳋﻔﻴﻒ ﺹ‪ ١١١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٣٣‬‬
‫)‪ (٤‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﻋﻄﺎﺀ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﺃﰊ ﺍﻟﺰﻧﺎﺩ‪ ،‬ﻭﺃﰊ ﺛﻮﺭ‪،‬‬
‫ﻭﺩﺍﻭﺩ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ﻻﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ‪،٤٦٢/١٤‬‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ‪ ،٤١٨/١٦‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﻛﻔﺎﻳﺔ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺮﺑﺎﱐ ‪ ،٣١٩/٢‬ﻭﺍﻟﺜﻤﺮ ﺍﻟﺪﺍﱐ ﻟـﻶﰊ‬
‫ﺹ‪ ،٥٨٩‬ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ‪ ،٤٩٤/٤‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.١٤٥/٩‬‬
‫)‪ (٥‬ﻭﻫﻮ ﻗﻮﻝ‪ :‬ﺍﳊﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳌﺬﻫﺐ ﻋﻠﻰ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ ﳑـﺎ ﻻ ﳎـﺎﻝ‬
‫ﻟﺘﻔﺼﻴﻠﻪ ﻫﻨﺎ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ‪ ،٩٣/٧‬ﻭﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ ﻟﻠﻤﺮﻏﻴﻨـﺎﱐ ‪ ،٣٧٥/٣‬ﻭﺍﻻﺧﺘﻴـﺎﺭ‬
‫ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ ،١١٤/٤‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪ ،٢٣٥/٣‬ﻭﺍﻷﻡ ‪ ،١٦٤/٦‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﻄﻠـﺐ ﻟﻠﺠـﻮﻳﲏ ‪،٢٩٨/١٧‬‬
‫ﻭﻭﺍﻟﻮﺳﻴﻂ ﻟﻠﻐﺰﺍﱄ ‪ ،٤٩١/٦‬ﻭﺍﻟﺒﻴﺎﻥ ﻟﻠﻌﻤﺮﺍﱐ ‪ ،٤٩٩/١٢‬ﻭﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﻟﻸﻧﺼﺎﺭﻱ ‪ ،١٥٤/٤‬ﻭﺍﻟﻜﺎﰲ ﰲ‬
‫ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،٦٧/٤‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٠٤/١٠‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪.٣٦٥/٦‬‬
‫‪-٣٧٤-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻏﲑ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺘﻞ ﻻ ﻏﲑ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ‪‬ﻤﺎ ﲨﻴﻌﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺨﻮﻳﻒ‬
‫ﻣﻦ ﻏﲑ ﺃﺧﺬ ﻭﻻ ﻗﺘﻞ‪ ،‬ﻓﻤﻦ ﺃﺧﺬ ﺍﳌﺎﻝ ﻭﱂ ﻳﻘﺘﻞ ﻗﻄﻌﺖ ﻳﺪﻩ ﻭﺭﺟﻠﻪ ﻣﻦ ﺧﻼﻑ‪ ،‬ﻭﻣـﻦ‬
‫ﻗﺘﻞ ﻭﱂ ﻳﺄﺧﺬ ﺍﳌﺎﻝ ﻗﺘﻞ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﺍﳌﺎﻝ ﻭﻗﺘﻞ ﻳﻘﺘﻞ ﻭﻻ ﻳﻘﻄﻊ‪ ،‬ﻭﻣﻦ ﺃﺧﺎﻑ ﻭﱂ ﻳﺄﺧـﺬ‬
‫ﻣﺎﻻ ﻭﻻ ﻗﺘﻞ ﻧﻔﺴﺎ ﻳﻨﻔﻰ‪.‬‬
‫ﻭﻣﺜﻠﻪ‪ :‬ﺍﳋﻼﻑ ﰲ ﺍﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ﺍﻹﻳﻼﺀ‪ ،‬ﻫﻞ ﻳﻘﻊ ﲟﺠﺮﺩ ﺍﻧﺘﻬﺎﺀ ﻣﺪﺓ ﺍﻹﻳﻼﺀ‪ ،‬ﺃﻭ‬
‫ﺃﻥ ﺍﻧﺘﻬﺎﺀ ﺍﳌﺪﺓ ﻟﻴﺲ ﺩﻟﻴﻼ؟ ﻭﺫﻟﻚ ﻻﺧﺘﻼﻓﻬﻢ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺎﺀ ﰲ ﻗﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻟِﻠﱠﺬِﻳﻦ‪‬‬
‫ﻳ‪ ‬ﺆﻟﹸﻮﻥﹶ ﻣِﻦ‪ ‬ﻧِﺴ‪‬ﺎﺋِﻬِﻢ‪ ‬ﺗ‪‬ﺮ‪‬ﺑ‪‬ﺺ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﺔِ ﺃﹶﺷ‪‬ﻬ‪‬ﺮٍ ﻓﹶﺈِﻥﹾ ﻓﹶﺎﺀُﻭﺍ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭ‪‬ﺣِﻴﻢ‪ * ‬ﻭ‪‬ﺇِﻥﹾ ﻋ‪ ‬ﺰﻣ‪‬ـﻮﺍ‬
‫ﺍﻟﻄﱠﻼﻕ‪ ‬ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺳ‪‬ﻤِﻴﻊ‪ ‬ﻋ‪‬ﻠِﻴﻢ‪ ،(١)[‬ﻫﻞ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﺘﻌﻘﻴﺐ‪ ،‬ﺃﻭ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻧﺘﻬﺎﺀ ﺍﳌﺪﺓ؟ ﻓﻤﻦ‬
‫ﻗﺎﻝ‪ :‬ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﺘﻌﻘﻴﺐ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺫﻛﺮ ﺍﻟﻔﻴﺌﺔ ﺑﻌﺪ ﺍﳌﺪﺓ ﺑﻔﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ]ﻓﹶـﺈِﻥﹾ‬
‫ﻓﹶﺎﺀُﻭﺍ[‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﺴﺘﺤﻖ ﺍﻟﻄﻼﻕ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺟﻌﻞ ﻣﻀﻲ ﺍﳌﺪﺓ ﻟﻴﺲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‬
‫ﺑﻞ ﻳﻮﻗﻒ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺃﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ‪ ،‬ﻓﺈﻣﺎ ﻓﺎﺀ ﻭﺇﻣﺎ ﻃﻠﻖ)‪ ،(٢‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ـﺎ ﻟﻴـﺴﺖ‬
‫ﻟﻠﺘﻌﻘﻴﺐ ﺑﻞ ﺇﺧﺒﺎﺭ ﺑﺎﻧﺘﻬﺎﺀ ﺍﳌﺪﺓ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﺎ ﲟﺠﺮﺩ ﻣـﻀﻲ ﺍﳌـﺪﺓ ﺩﻭﻥ ﺣﺎﺟـﺔ‬
‫ﻹﻳﻘﺎﻉ ﻣﻦ ﺍﻟﺰﻭﺝ ﺃﻭ ﻗﻀﺎﺀ ﻣﻦ ﺍﻟﻘﺎﺿﻲ)‪.(٣‬‬
‫‪ -٤‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺼﻴﻎ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺻـﻴﻐﺔ ﺍﻓﻌـﻞ‪،‬‬
‫ﻭﺻﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺍﳌﻘﺮﻭﻥ ﺑﻼﻡ ﺍﻷﻣﺮ‪ ،‬ﻭﺻﻴﻐﺔ ﻻ ﺗﻔﻌﻞ‪ ،‬ﻓﻬﻞ ﺗﻜﻮﻥ ﺍﻟﺼﻴﻐﺔ ﰲ ﻛﻞ‬
‫ﺃﺣﻮﺍﳍﺎ ﻟﻠﻮﺟﻮﺏ ﺃﻭ ﻟﻠﻨﺪﺏ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻟﻠﺘﺤﺮﱘ ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻘﺮﻳﻨﺔ؟‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪.٢٢٧ ،٢٢٦‬‬

‫)‪ (٢‬ﻭﻫﻮ ﻗﻮﻝ‪ :‬ﻋﻠﻲ ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺍﳌﺸﻬﻮﺭ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻟﻠﻴﺚ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻳﻨﻈـﺮ‪:‬‬
‫ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ ‪ ،٦١٧/١‬ﻭﺷﺮﺡ ﺍﳋﺮﺷﻲ ‪ ،٣٠/٤‬ﻭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻻﺑﻦ ﺭﺷﺪ ‪ ،١١٨/٣‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ‬
‫‪ ،٣٣٨/١٠‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﻄﻠﺐ ‪ ،٣٨٣/١٤‬ﻭﺍﻟﺒﻴﺎﻥ ﻟﻠﻌﻤﺮﺍﱐ ‪ ،٣٠٩/١٠‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٦١/٣‬ﻭﺍﳌﻐـﲏ‬
‫‪ ،٥٥٣/٧‬ﺍﳌﺒﺪﻉ ‪.٤٤٧/٦‬‬
‫)‪ (٣‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،y‬ﻭﺑﻪ ﻗﺎﻝ‪ :‬ﺍﳊﻨﻔﻴﺔ ﻭﺍﳊﺴﻦ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪،‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،٢١/٧‬ﻭﲢﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،٢٠٥/٢‬ﻭﺑﺪﺍﺋﻊ ﺍﻟـﺼﻨﺎﺋﻊ ‪ ،١٦١/٣‬ﻭﺗﺒـﻴﲔ ﺍﳊﻘـﺎﺋﻖ ‪،٢٦٢/٢‬‬
‫ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪.٣٣٨/١٠‬‬
‫‪-٣٧٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﻭﻛﺘﺎﺑﺔ ﺍﻟﺪﻳﻦ ﰲ ﻗﻮﻟﻪ ] َﻭﺃﹶﺷ‪‬ﻬِﺪ‪‬ﻭﺍ ﺇِﺫﹶﺍ‬
‫ﺗ‪‬ﺒ‪‬ﺎﻳ‪‬ﻌ‪‬ﺘ‪‬ﻢ‪ ،[‬ﻭﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﺗ‪‬ـﺪ‪‬ﺍﻳ‪‬ﻨ‪‬ﺘ‪‬ﻢ‪ ‬ﺑِـﺪ‪‬ﻳ‪‬ﻦٍ ﺇِﻟﹶـﻰ ﺃﹶﺟ‪‬ـﻞٍ ﻣ‪‬ـﺴ‪‬ﻤ‪‬ﻰ‬
‫ﻓﹶﺎﻛﹾﺘ‪‬ﺒ‪‬ﻮﻩ‪ ،(١)[‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺟﻌﻞ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﻌﻠﻪ ﻟﻠﻨﺪﺏ ﻭﺍﻹﺭﺷﺎﺩ)‪.(٢‬‬
‫ﻭﻛﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ‪ y‬ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﱯ ‪" :r‬ﻻ ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ‬
‫ﺑﲏ ﻗﺮﻳﻈﺔ")‪ (٣‬ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺧﻼﻓﻬﻢ ﰲ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴـﻪ‪،‬‬
‫ﻫﻞ ﻳﻌﺪ ﺍﻟﻨﻬﻲ ﻓﻴﻪ ﻋﻠﻰ ﺍﳉﺰﻡ ﻓﻴﻜﻮﻥ ﺣﺮﺍﻣﺎ ﺃﻭ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ﻓﻴﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ؟)‪.(٤‬‬
‫ﻭﻛﺬﺍ ﺧﻼﻓﻬﻢ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺴﺐ ﺍﳊﺠﺎﻡ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺣﺮﻣﻪ ﻣﻄﻠﻘﺎ)‪ ،(٥‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻗﺎﻝ ﺑﻜﺮﺍﻫﺘﻪ)‪ ،(٦‬ﻭﻫﻢ ﲨﻴﻌﺎ ﻳﺴﺘﺪﻟﻮﻥ ﲝﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﻭﻫـﻮ ‪‬ﻴـﻪ ‪ r‬ﻋـﻦ ﻛـﺴﺐ‬
‫ﺍﳊﺠﺎﻡ)‪.(٧‬‬
‫‪ -٥‬ﺩﻭﺭﺍﻥ ﺍﻟﻠﻔﻆ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺘﻔﻘﻮﻥ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﺗﻜـﻮﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٢٨٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،١٩/٦‬ﻭﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪ ،٤٦٩/٢‬ﻭﺍﻟﺒﻨﺎﻳﺔ ﰲ ﺷـﺮﺡ ﺍﳍﺪﺍﻳـﺔ‬
‫‪ ،١٢/٨‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪ ،٢٨٤/٥‬ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ‪ ،١٨٠/١٠‬ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪ ،٢٢٥/٢‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ‬
‫‪ ،٣/١٧‬ﻭﺍﳌﻬﺬﺏ ‪ ،٤٣٥/٣‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﻄﻠﺐ ‪.٤٩١/٨‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﻟﺰﳌﻲ ﺹ‪ ٨٦‬ﻭﻣﺎ ﺑﻌـﺪﻫﺎ‪ ،‬ﻭﻳﻨﻈـﺮ ﰲ ﺍﳋـﻼﻑ‪:‬‬
‫ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ‪ ،٤١٠/٣‬ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪ ،٢٥/١‬ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ‪ ،٣٤٣/٢‬ﻭﺍﳊـﺎﻭﻱ ﺍﻟﻜـﺒﲑ ‪،٢٥١/٩‬‬
‫ﻭﺗﻜﻤﻠﺔ ﺍ‪‬ﻤﻮﻉ ﻟﻠﻤﻄﻴﻌﻲ ‪ ،٢٦١/١٦‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪.٣٦٢/٧‬‬
‫)‪ (٥‬ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺭﺷﺪ ﻋﻦ ﻗﻮﻡ‪ ،‬ﻭﻧﻘﻠﻪ ﺍﳌﺎﻭﺭﺩﻱ ﻋﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﺑﻦ ﺧﺰﳝـﺔ‪،‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺭﺷﺪ ﻗﻮﻻ ﺛﺎﻟﺜﺎ‪ :‬ﺇﻧﻪ ﻣﺒﺎﺡ ﻭﻻ ﻛﺮﺍﻫﺔ ﻓﻴﻪ‪ ،‬ﻳﻨﻈـﺮ‪ :‬ﺑﺪﺍﻳـﺔ‬
‫ﺍ‪‬ﺘﻬﺪ ‪ ،١٠/٤‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٥٤/١٥‬ﻭﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪ ،٢٨٠/٣‬ﻭﺍﳌﻐﲏ ‪.٣٩٩/٥‬‬
‫)‪ (٦‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،٨٣/١٥‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،١٩٠/٤‬ﻭﺗﺒـﻴﲔ‬
‫ﺍﳊﻘﺎﺋﻖ ‪ ،١٢٤/٥‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﰲ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ‪ ،٩٧/٩‬ﻭﳎﻤﻊ ﺍﻷ‪‬ﺮ ‪ ،٣٨٣/٢‬ﻭﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳـﺎﺩﺍﺕ ‪،٣٨٤/٤‬‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ‪ ،٤٤٦/٨‬ﻭﺍﻷﻡ ‪ ،١٨٥/٧‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٥٢/١٥‬ﻭﺍﳌﻬﺬﺏ ‪ ،٤٥٧/١‬ﻭ‪‬ﺎﻳﺔ ﺍﶈﺘﺎﺝ‬
‫‪ ،١٥٨/٨‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،١٧٠/٢‬ﻭﺍﳌﻐﲏ ‪.٣٩٩/٥‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﻤﺮﻭ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻹﺟـﺎﺭﺍﺕ‪ ،‬ﺑـﺎﺏ‪ :‬ﻛـﺴﺐ ﺍﳊﺠـﺎﻡ‪ ،‬ﺣـﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٢١٦٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،٧٣٢/٢‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،t‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪ ،٧٩٧٦‬ﺍﳌـﺴﻨﺪ‬
‫‪.٣٥٥/١٣‬‬
‫‪-٣٧٦-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻣﺮﺍﺩﺓ ﻭﻳﺼﺮﻑ ﺍﻟﻠﻔﻆ ﺇﻟﻴﻬﺎ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻓﺈ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﻫـﻞ ﻳـﺮﺍﺩ ‪‬ـﺎ‬
‫ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻣﻦ ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻜﻤﻬﺎ)‪ ،(١‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺜﻼ ﺧﻼﻓﻬﻢ ﰲ ﺍﺷـﺘﺮﺍﻁ‬
‫ﺍﻟﻮﱄ ﰲ ﺍﻟﻨﻜﺎﺡ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ‪" r‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ")‪ ،(٢‬ﻓﺠﻤﻬﻮﺭ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ)‪ (٣‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٤‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٥‬ﳛﻤﻠﻮﻥ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻳﺸﺘﺮﻃﻮﻥ‬
‫ﺍﻟﻮﱄ ﰲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﳊﻨﻔﻴﺔ)‪ (٦‬ﳛﻤﻠﻮﻧﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺗﻘﺪﻳﺮﻩ‪) :‬ﻻ ﻧﻜﺎﺡ ﻣـﺴﺘﺤﺒﺎ‬
‫ﺃﻭ ﻛﺎﻣﻼ(‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﲏ ﺃﻥ ﻧﻔﻴﻪ ﺑﻄﻼﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺰﻭﺝ ﻧﻔـﺴﻬﺎ؛ ﻭﺫﻟـﻚ‬
‫ﻟﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺇﺭﺍﺩﺓ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻭﻫﻲ ﺭﺍﻭﻳﺔ ﺍﳊﺪﻳﺚ‬
‫ﻗﺪ ﺯﻭﺟﺖ ﺑﻨﺖ ﺃﺧﻴﻬﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻨﻔﺴﻬﺎ ﻭﻫﻮ ﻏﺎﺋﺐ ﺑﺎﻟﺸﺎﻡ)‪.(٧‬‬
‫ﻭﻛﺬﺍ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺼﻼﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﻟﻪ ‪" :r‬ﻻ ﺻﻼﺓ ﺇﻻ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ")‪،(٨‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺼﺮﺩﰲ ‪.١٣/١‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،-‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻻ‬
‫ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١١٠١‬ﻭﻗﺎﻝ ﻋﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ :‬ﻫﺬﺍ ﺣـﺪﻳﺚ ﺣـﺴﻦ‪ ،‬ﺳـﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ‬
‫‪ ،٣٩٨/٢‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻭﱂ ﻳﻌﻠﻖ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﰲ ﺍﻟـﻮﱄ‪ ،‬ﺣـﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٢٠٨٥‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،٢٢٩/٢‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٨٨٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪.٦٠٥/١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺎﻟﻜﻲ ‪ ،٥٢٢/٢‬ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ‪ ،١٠٥/١٠‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ‬
‫ﻻﺑﻦ ﺭﺷﺪ ‪ ،٤٧٢/١‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﻟﻠﻤﻮﺍﻕ ‪ ،٦٣/٥‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪.٥٠٩/٣‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،٤٠/٩‬ﻭﺍﻟﻮﺳﻴﻂ ﰲ ﺍﳌﺬﻫﺐ ‪ ،٥٨/٥‬ﻭﺗﻜﻤﻠﺔ ﺍ‪‬ﻤﻮﻉ ‪ ،١٤٨/١٦‬ﲢﻔﺔ ﺍﶈﺘـﺎﺝ‬
‫‪.٢٣٦/٧‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺪﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،١٠٣/٦‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،٤٨/٥‬ﻭﺍﻟﻌﺪﺓ ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ ﺹ‪ ،٣٩٠‬ﻭﺷـﺮﺡ‬
‫ﺍﻟﺰﺭﻛﺸﻲ ‪.٨/٥‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،١١/٥‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٢٤٧/٢‬ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ ،٩٠/٣‬ﻭﺗﺒـﻴﲔ ﺍﳊﻘـﺎﺋﻖ‬
‫‪.١١٧/٢‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٣٦٥٣‬ﺍﻟﺴﻨﻦ ﺍﻟﻜـﱪﻯ‬
‫‪ ،١٨٣/٧‬ﻭﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٢٠٤٠‬ﺍﳌﻮﻃﺄ ‪.٧٩٦/٤‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﰲ ﻛﺘﺎﺏ‪ :‬ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻧـﻪ ﻻ ﺻـﻼﺓ ﺇﻻ‬
‫ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٤٧‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.٣٣٠/١‬‬
‫‪-٣٧٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫)‪(٢‬‬
‫ﻓﻘﺪ ﲪﻠﻪ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺄﻭﺟﺒﻮﺍ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺼﻼﺓ)‪ ،(١‬ﻭﲪﻠﻪ ﺍﳊﻨﻔﻴـﺔ‬
‫ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﳌﺮﺍﺩ‪ :‬ﻻ ﺻﻼﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻻ ﻳﻨﻔﻲ ﺫﻟﻚ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺍﻟﻔﺎﲢـﺔ‬
‫ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻛﺜﲑﺓ‪.‬‬
‫‪ -٦‬ﻭﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ)‪ ،(٣‬ﻭﺍﳌﻄﻠﻖ ﻫﻮ‪ :‬ﺍﳌﺘﻨﺎﻭﻝ ﻟﻮﺍﺣﺪ ﻻ ﺑﻌﻴﻨﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺣﻘﻴﻘـﺔ‬
‫ﺷﺎﻣﻠﺔ ﳉﻨﺴﻪ‪ ،‬ﻭﺍﳌﻘﻴﺪ ﻫﻮ‪ :‬ﺍﳌﺘﻨﺎﻭﻝ ﳌﻌﻴ‪‬ﻦ‪ ،‬ﺃﻭ ﻏﲑ ﻣﻌﲔ ﻣﻮﺻﻮﻑ ﺑـﺄﻣﺮ ﺯﺍﺋـﺪ ﻋﻠـﻰ‬
‫ﺍﳊﻘﻴﻘﺔ)‪ ،(٤‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻈﻬﺮ ﺃﻥ ﺍﳌﻄﻠﻖ ﻟﻔﻆ ﺃﻃﻠﻖ ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺑﻮﺻﻒ ﺃﻭ ﻓﺮﺩ ﻣﻌـﲔ ﳑـﺎ‬
‫ﳚﻌﻠﻪ ﺻﺎﺩﻗﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﲞﻼﻑ ﺍﳌﻘﻴﺪ ﻓﻬﻮ ﳏﺪﺩ ﺑﻮﺻﻒ ﻣﻌﲔ ﳚﻌﻞ ﺍﳊﻜﻢ ﻏﲑ ﺷﺎﻣﻞ‬
‫ﻟﻠﺠﻤﻴﻊ‪.‬‬
‫ﻭﻗﺪ ﻭﻗﻊ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺴﺒﺐ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺟـﺎﺀ ﻧـﺼﺎﻥ ﰲ‬
‫ﺍﳊﻜﻢ ﺃﺣﺪﳘﺎ ﻣﻄﻠﻖ ﻭﺍﻵﺧﺮ ﻣﻘﻴﺪ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻓﻴﻬـﺎ ﻧـﺼﺎﻥ‬
‫ﺃﺣﺪﳘﺎ ﻣﻄﻠﻖ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﻤﺮ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺎﻝ‪" :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ‪ ،‬ﻭﺍﻟـﺬﻛﺮ‬
‫ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ")‪ ،(٥‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﻘﻴﺪﺍ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻭﺟـﺎﺀ‬
‫ﻧﺺ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ t‬ﻣﻄﻠﻘﺎ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ‪" :r‬ﻛﻨﺎ‬
‫ﳔﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺻﺎﻋﺎ ﻣﻦ ﻃﻌﺎﻡ‪ ،‬ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ‪ ،‬ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ‪ ،‬ﺃﻭ ﺻـﺎﻋﺎ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪ ،١٦٤/١‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٠٣/٢‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﻄﻠﺐ ‪ ،٥٨/٣‬ﻭﺍ‪‬ﻤـﻮﻉ ﻟﻠﻨـﻮﻭﻱ‬
‫‪.٣٢٧/٣‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،١٩/١‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،١٦٠/١‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪ ،١٠٤/١‬ﻭﺩﺭﺭ ﺍﳊﻜﺎﻡ ﺷﺮﺡ ﻏـﺮﺭ‬
‫ﺍﻷﺣﻜﺎﻡ ‪.٦٩/١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﻟﺰﳌﻲ ﺹ‪ ١٥٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٤‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ‪.١٠١/٢‬‬
‫)‪ (٥‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،-‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ‪ :‬ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺑﺎﺏ‪:‬‬
‫ﻓﺮﺽ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٥٠٣‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٣٠/٢‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛـﺎﺓ‪ ،‬ﺑـﺎﺏ‪:‬‬
‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺸﻌﲑ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٩٨٤‬ﺍﻟﺼﺤﻴﺢ ‪.٦٧٧/٢‬‬
‫‪-٣٧٨-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻣﻦ ﺃﻗﻂ‪ ،‬ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺯﺑﻴﺐ")‪ ،(١‬ﻭﻣﻦ ﻫﻨﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﻦ ﲡﺐ ﻋﻠﻴـﻪ ﺯﻛـﺎﺓ‬
‫ﺍﻟﻔﻄﺮ‪ ،‬ﻓﺠﻌﻞ ﺍﳊﻨﻔﻴﺔ)‪ (٢‬ﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﳝﻮﻧﻪ ﺍﳌﺴﻠﻢ ﻭﻟﻮ ﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻋﻤﻼ‬
‫ﺑﺎﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ (٣):‬ﺇﻧﻪ ﺧﺎﺹ ﺑﺎﳌﺴﻠﻤﲔ ﻓﻘﻂ ﺗﻐﻠﻴﺒﺎ ﻟﻠﻤﻘﻴﺪ ﻋﻠﻰ ﺍﳌﻄﻠﻖ‪.‬‬
‫‪ -٧‬ﻭﺟﻮﺩ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﰲ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﻟﻨﺺ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳـﺸﻤﻞ ﺍﳉﻤﻴـﻊ‪،‬‬
‫ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻟﻔﻆ ﻭﺿﻊ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﻏﲑ ﳏﺼﻮﺭﻳﻦ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟـﺸﻤﻮﻝ‬
‫ﻭﺍﻻﺳﺘﻐﺮﺍﻕ)‪ ،(٤‬ﻭﻳﺄﰐ ﻧﺺ ﺁﺧﺮ ﳐﺼﺺ ﻟﻪ‪ ،‬ﻭﻫﻨﺎ ﳜﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟـﱵ ﻭﺭﺩ‬
‫ﻓﻴﻬﺎ ﻧﺺ ﻋﺎﻡ ﻭﺁﺧﺮ ﺧﺎﺹ؛ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺩﻻﻟﺔ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﻫـﻞ‬
‫ﺗﻜﻮﻥ ﻗﻄﻌﻴﺔ ﺃﻭ ﻇﻨﻴﺔ؟ ﳑﺎ ﻻ ﳎﺎﻝ ﻟﺒﻴﺎﻧﻪ ﻫﻨﺎ)‪.(٥‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﳊﻼﻑ ﺍﻟﻔﻘﻬﻲ ﺑﺴﺒﺐ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ :‬ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺯﻛﺎﺓ ﺍﳋﺎﺭﺝ ﻣﻦ‬
‫ﺍﻷﺭﺽ ﻫﻞ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺑﻠﻮﻍ ﺍﻟﻨﺼﺎﺏ ﺃﻭ ﳚﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺃﻳﺎ ﻣﺎ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ؟ ﻭﺍﻟﺴﺒﺐ‬
‫ﰲ ﺫﻟﻚ‪ :‬ﻭﺟﻮﺩ ﻧﺼﲔ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻭﺭﺍﻩ ﺍﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻣـﻦ ﻗﻮﻟـﻪ ‪r‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ‪ :‬ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﺻﺎﻉ ﻣـﻦ ﻃﻌـﺎﻡ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٥٠٦‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٣١/٢‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺯﻛـﺎﺓ ﺍﻟﻔﻄـﺮ ﻋﻠـﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻤﺮ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٩٨٥‬ﺍﻟﺼﺤﻴﺢ ‪.٦٧٨/٢‬‬
‫)‪ (٢‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺇﺳﺤﺎﻕ ﻭﻋﻄﺎﺀ ﻭﺍﻟﻨﺨﻌﻲ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑـﲔ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪ ،٣٨٧/١‬ﻭﺍﳌﻌﺘﺼﺮ ﻣﻦ ﺍﳌﺨﺘﺼﺮ ﻷﰊ ﺍﶈﺎﺳﻦ ﺍﳌﻠﻄﻲ ‪ ،١٣٦/١‬ﻭﺍﻟﺒﻨﺎﻳـﺔ ﺷـﺮﺡ ﺍﳍﺪﺍﻳـﺔ‬
‫‪.٤٨٥/٣‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ ‪ ،٣٩٠/١‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫـﻞ ﺍﳌﺪﻳﻨـﺔ ‪ ،٣٢٠/١‬ﻭﺍﳌﻘـﺪﻣﺎﺕ ﺍﳌﻤﻬـﺪﺍﺕ ‪،٣٣٣/١‬‬
‫ﻭﺍﻟﺬﺧﲑﺓ ﻟﻠﻘﺮﺍﰲ ‪ ،١٥٤/٣‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ‪ ،٣٧١/٢‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٨٠/٣‬ﻭﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ‪،٣٨٨/١‬‬
‫ﻭﲢﻔﺔ ﺍﶈﺘﺎﺝ ‪ ،٣٠٦/٣‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٦٤٥/٢‬‬
‫)‪ (٤‬ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺍﻷﺻﻮﻝ ‪.١٦١/١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ ﰲ ﺫﻟﻚ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ،٣٠٧/١‬ﻭﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﱐ‬
‫‪ ،٨٣/١‬ﻭﺑﻴﺎﻥ ﺍﳌﺨﺘﺼﺮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻷﺻﻔﻬﺎﱐ ‪ ،١٣٧/٢‬ﻭﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ‬
‫ﻗﺪﺍﻣﺔ ‪ ،٤٨/٢‬ﻭﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ ‪ ،٢٢٧/٢‬ﻭﺍﻹ‪‬ـﺎﺝ ﰲ ﺷـﺮﺡ ﺍﳌﻨـﻬﺎﺝ ‪،١٣٠/٢‬‬
‫ﻭﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﻟﻠﺸﻮﻛﺎﱐ ‪.٣٤٠/١‬‬
‫‪-٣٧٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫"ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﻴﻮﻥ ﺍﻟﻌﺸﺮ ﻭﻓﻴﻤﺎ ﺳﻘﻲ ﺑﺎﻟﻨﻀﺢ ﻧﺼﻒ ﺍﻟﻌﺸﺮ")‪ ،(١‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻗﻮﻟﻪ‬
‫‪ " :r‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﲬﺴﺔ ﺃﻭﺍﻕ ﺻﺪﻗﺔ")‪ ،(٢‬ﻓﺎﳊﻨﻔﻴﺔ)‪ (٣‬ﻳﻐﻠﺒﻮﻥ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻋﻤﻼ‬
‫ﺑﻌﻤﻮﻣﻪ؛ ﻷﻥ ﺍﳊﺪﻳﺜﲔ ﰲ ﻗﻮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺜﺎﱐ ﲣﺼﻴﺼﺎ ﻟﻸﻭﻝ ﻓﻠﻢ ﻳﻌﻠﻢ ﺍﻗﺘﺮﺍ‪‬ﻤـﺎ‪،‬‬
‫ﻓﻜﺎﻥ ﺍﻷﺛﺮ ﺍﻷﻭﻝ ﺃﻗﻮﻯ؛ ﻷﻧﻪ ﺃﺷﻬﺮ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻮﺟﺒﻮﻥ ﺍﻟﺰﻛﺎﺓ ﰲ ﻛﻞ ﻣﺎ ﺧـﺮﺝ ﻣـﻦ‬
‫ﺍﻷﺭﺽ ﻭﻟﻮ ﻛﺎﻥ ﻗﻠﻴﻼ ﻓﺎﻟﻨﺼﺎﺏ ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﻏﲑ ﻣﻌﺘﱪ‪ ،‬ﻭﻗﺎﻝ ﺍﳉﻤﻬـﻮﺭ‬
‫ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ)‪ (٤‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٥‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٦‬ﺑﺎﻟﺜﺎﱐ؛ ﻷﻧﻪ ﺃﺧﺺ ﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﻮ ﺍﻷﺛﺮ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﺍﳋﺎﺹ ﺃﻭﱃ ﺑﺎﻟﺘﻘﺪﱘ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺰﺭﻭﻉ ﻭﺍﺟﺒﺔ ﻣﱴ ﺑﻠﻐﺖ ﻧﺼﺎﺑﺎ‪.‬‬
‫ﻭﺑﻌﺪ ﻓﻬﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻗﺪ ﻧﺘﺞ ﻋﻨﻬﺎ ﻣﺌﺎﺕ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻛﻞ ﻳﺴﺘﺪﻝ ﲟﺎ ﻳﺮﺍﻩ ﺻﻮﺍﺑﺎ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﺭﻏﻢ ﺍﺗﻔﺎﻗﻬﻢ ﰲ ﻛـﺜﲑ‬
‫ﻣﻦ ﺃﺩﻟﺘﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺧﻼﻓﻬﻢ ﻛﺎﻥ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻬﺎ‪.‬‬
‫***‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻌـﺸﺮ‬
‫ﻓﻴﻤﺎ ﻳﺴﻘﻰ ﻣﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٤٨٣‬ﺍﻟﺼﺤﻴﺢ ‪.١٢٦/٢‬‬
‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‪ ،‬ﻣﻨﻬﺎ ﰲ ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺰﻛـﺎﺓ‪،‬‬
‫ﺑﺎﺏ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٤٤٧‬ﺍﻟﺼﺤﻴﺢ ‪ ،١١٦/٢‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺣـﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٩٧٩‬ﺍﻟﺼﺤﻴﺢ ‪.٦٧٣/٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪ ،٣٦٤/١‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪ ،٢٩٢/١‬ﻭﺍﻟﺒﻨﺎﻳﺔ ﺷﺮﺡ ﺍﳍﺪﺍﻳـﺔ‬
‫‪ ،٤١٧/٣‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﻻﺑﻦ ﳒﻴﻢ ‪.٢٥٦/٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ‪ ،٢٦١/٢‬ﻭﺍﻟﺬﺧﲑﺓ ‪ ،٧/٣‬ﻭﺷﺮﺡ ﺍﳋﺮﺷﻲ ‪.١٦٨/٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻡ ‪ ،٢٠٥/٧‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،٢١٠/٣‬ﻭﺍﳌﻬﺬﺏ ‪ ،٢٨٥/١‬ﻭﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ‪ ،٣٦٧/١‬ﻭﻣﻐـﲏ‬
‫ﺍﶈﺘﺎﺝ ‪.٨٢/٢‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪ ،٣/٣‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،٣٩٩/١‬ﻭﺍﻟﻌﺪﺓ ﺷﺮﺡ ﺍﻟﻌﻤـﺪﺓ ﺹ‪ ،١٤٣‬ﻭﺍﻟﻔـﺮﻭﻉ‬
‫ﻻﺑﻦ ﻣﻔﻠﺢ ‪.٧٦/٤‬‬
‫‪-٣٨٠-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫ﻧﻤﺎﺫﺝ ﺗﻄﺒﻴﻘﻴﺔ ﻟﻠﺨﻼﻑ ﺑﺴﺒﺐ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬

‫ﻭﻓﻴﻪ ﲬﺴﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺧﺘﻼﻑ ﰲ ﻗﺪﺭ ﺍﳌﻤﺴﻮﺡ ﻣﻦ ﺍﻟﺮﺃﺱ‬
‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻟﻮﺿﻮﺀ ﻣﺴﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻘـﺪﺭ‬
‫ﺍﳌﻤﺴﻮﺡ ﻣﻨﻬﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ ﰲ ﺍﳌﺬﻫﺐ)‪ (١‬ﺇﱃ ﺃﻥ ﻗﺪﺭ ﺍﳌﻤﺴﻮﺡ ﺛﻼﺙ ﺃﺻﺎﺑﻊ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﺳﺘﻴﻌﺎﺏ‬
‫ﺍﻟﺮﺃﺱ ﻛﻠﻪ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺫﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺍﳌﺸﻬﻮﺭ)‪ (٢‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٣‬ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﻣﺴﺢ ﺍﻟـﺮﺃﺱ ﻣـﺴﺤﻪ‬
‫ﻛﻠﻪ‪ ،‬ﻻ ﺑﻌﻀﻪ‪ ،‬ﻭﻻ ﺟﺰﺀًﺍ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٤‬ﺇﱃ ﺃﻥ ﺍﻟﻘﺪﺭ ﺍﳌﻄﻠﻮﺏ ﻣﺴﺤﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺴﻤﻰ ﻣﺴﺤﺎ‪ ،‬ﻭﻫﻮ ﺛﻼﺙ‬
‫ﺷﻌﺮﺍﺕ ﻓﺼﺎﻋﺪﺍ‪.‬‬

‫)‪ (١‬ﻭﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ‪ ،‬ﻓﻘﻴﻞ ﺛﻼﺛﺔ ﺃﺻﺎﺑﻊ‪ ،‬ﻭﻗﻴﻞ ﺭﺑﻊ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻨﺎﺻﻴﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﲢﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ ‪٩/١‬‬
‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﳌﺒﺴﻮﻁ ‪ ،٦٣/١‬ﻭﺍﶈﻴﻂ ﺍﻟﱪﻫﺎﱐ ‪ ،٣٦/١‬ﻭﺍﳉﻮﻫﺮﺓ ﺍﻟﻨﲑﺓ ‪.٤/١‬‬
‫)‪ (٢‬ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﺑﺄﻧﻪ ﳚﺰﺉ ﻣﺴﺢ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺸﻬﻮﺭ ﺍﺳﺘﻴﻌﺎﺏ ﺍﳉﻤﻴﻊ‪ ،‬ﻳﻨﻈـﺮ‪ :‬ﺍﳌﺪﻭﻧـﺔ‬
‫‪ ،١٢٤/١‬ﻭﺍﻟﺘﻠﻘﲔ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ‪ ،١٩/١‬ﻭﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ‪ ،٢٩٢/١‬ﻭﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ‪.٢٠٢/١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٦٤/١‬ﻭﺍﳌﻐﲏ ‪ ،٩٣/١‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪ ،١٩٠/١‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‬
‫‪.٥٠/١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١١٤/١‬ﻭﺍﻟﻮﺳﻴﻂ ﰲ ﺍﳌﺬﻫﺐ ‪ ،٢٦٨/١‬ﻭﺍﻟﺒﻴﺎﻥ ﻟﻠﻌﻤﺮﺍﱐ ‪ ،١٢٧/١‬ﻓﺘﺢ ﺍﻟﻌﺰﻳﺰ‬
‫ﻟﻠﺮﺍﻓﻌﻲ ‪ ،٣٥٣/١‬ﻭﺭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪.٥٣/١‬‬
‫‪-٣٨١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻭﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﺃﺩﻟﺔ ﻛﻞ ﻗﻮﻝ ﻣﻨﻬﺎ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﻛﻞ‬
‫ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﲜﺎﻧﺐ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻫﻮ ﻗﻮﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﻗﹸﻤ‪‬ـﺘ‪‬ﻢ‪‬‬
‫ﺇِﻟﹶﻰ ﺍﻟﺼ‪‬ﻼﺓِ ﻓﹶﺎ ﹾﻏﺴِﻠﹸﻮﺍ ﻭ‪‬ﺟ‪‬ﻮﻫ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻳ‪‬ﺪِﻳ‪‬ﻜﹸﻢ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﻓِﻖِ ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪.(١)[‬‬
‫ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪.‬‬
‫ﻓﺎﳊﻨﻔﻴﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ‪] :‬ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪ [‬ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﻳﺘﺤﻘﻖ ﲟﺴﺢ‬
‫ﺍﻟﺮﺑﻊ ﺃﻭ ﺍﻟﻨﺎﺻﻴﺔ‪ ،‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‪" :‬ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﺘﺒﻌﻴﺾ ﰲ ﺍﳌﺴﺢ‪ ،‬ﻭﻫﻮ ﺣﺮﻑ ﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] -‬ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِـﻜﹸﻢ‪،(٢)[‬‬
‫ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺒﻌﺾ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﻛﺘﺒﺖ ﺑﺎﻟﻘﻠﻢ‪ ،‬ﻭﺿﺮﺑﺖ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﺃﻱ‪ :‬ﺑﻄﺮﻑ ﻣﻨـﻪ؛‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﺘﺄﺩﻯ ﺑﺄﺩﱏ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻻﺳﻢ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﻘﻮﻝ‪ :‬ﻣـﻦ ﻣـﺴﺢ ﺛـﻼﺙ‬
‫ﺷﻌﺮﺍﺕ ﻻ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﺴﺢ ﺑﺮﺃﺳﻪ ﻋﺎﺩﺓ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻫﻮ ﳎﻤـﻞ ﰲ‬
‫ﻣﻘﺪﺍﺭ ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪ ،‬ﺑﻴﺎﻧﻪ ﰲ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳌﻐـﲑﺓ ‪" t‬ﺃﻥ ﺍﻟـﻨﱯ ‪r‬‬
‫ﺗﻮﺿﺄ ﻓﺤﺴﺮ ﺍﻟﻌﻤﺎﻣﺔ ﻋﻦ ﺭﺃﺳﻪ‪ ،‬ﻭﻣﺴﺢ ﻋﻠﻰ ﻧﺎﺻﻴﺘﻪ")‪ ،(٣‬ﻭﺫﻟﻚ ﺍﻟﺮﺑﻊ‪ ،‬ﻓﺈﻥ ﺍﻟـﺮﺃﺱ‬
‫ﻧﺎﺻﻴﺔ‪ ،‬ﻭﻗﺬﺍﻝ‪ ،‬ﻭﻓﻮﺩﺍﻥ‪ ،‬ﻭﻷﻥ ﺍﻟﺮﺑﻊ ﲟﻨـﺰﻟﺔ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﻣـﻦ ﺭﺃﻯ ﻭﺟـﻪ ﺇﻧـﺴﺎﻥ‬
‫ﻳﺴﺘﺠﻴﺰ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﺭﺃﻳﺖ ﻓﻼﻧﺎ‪ ،‬ﻭﺇﳕﺎ ﺭﺃﻯ ﺃﺣﺪ ﺟﻮﺍﻧﺒﻪ ﺍﻷﺭﺑﻌﺔ")‪.(٤‬‬
‫ﻭﻳﺰﻳﺪ ﺍﻟﻜﺎﺳﺎﱐ ﺍﻷﻣﺮ ﺑﻴﺎﻧﺎ ﺑﻘﻮﻟﻪ‪ ...." :‬ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺴﺢ ﻳﻘﺘﻀﻲ ﺁﻟﺔ؛ ﺇﺫ ﺍﳌـﺴﺢ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻ ﺑﺂﻟﺔ‪ ،‬ﻭﺁﻟﺔ ﺍﳌﺴﺢ ﻫﻲ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﻋﺎﺩﺓ‪ ،‬ﻭﺛﻼﺙ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺃﻛﺜﺮ ﺍﻷﺻـﺎﺑﻊ‪،‬‬
‫ﻭﻟﻸﻛﺜﺮ ﺣﻜﻢ ﺍﻟﻜﻞ‪ ،‬ﻓﺼﺎﺭ ﻛﺄﻧﻪ ﻧﺺ ﻋﻠﻰ ﺍﻟﺜﻼﺙ ﻭﻗﺎﻝ‪ :‬ﻭﺍﻣﺴﺤﻮﺍ ﺑﺮﺀﻭﺳﻜﻢ ﺑﺜﻼﺙ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪.٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺍﻹﺑﺎﺣﺔ ﻟﻠﻤﺮﺀ ﺃﻥ ﳝﺴﺢ ﻋﻠﻰ ﻧﺎﺻﻴﺘﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٣٤٢‬ﺻﺤﻴﺢ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ‪ ،١٧٢/٤‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳉﺎﺭﻭﺩ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﲔ‪ ،‬ﺣـﺪﻳﺚ ﺭﻗـﻢ‪،٨٣‬‬
‫ﺍﳌﻨﺘﻘﻰ ﻻﺑﻦ ﺍﳉﺎﺭﻭﺩ ﺹ‪.٣٢‬‬
‫)‪ (٤‬ﺍﳌﺒﺴﻮﻁ ‪.٦٣/١‬‬
‫‪-٣٨٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺃﺻﺎﺑﻊ ﺃﻳﺪﻳﻜﻢ")‪.(١‬‬
‫ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻴﻘﻮﻝ ﺍﳌﺎﻭﺭﺩﻱ ﰲ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﳌﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻭﺟـﻮﺏ‬
‫ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻫﻮ ﺛﻼﺙ ﺷﻌﺮﺍﺕ ﻓـﺼﺎﻋﺪﺍ‪" :‬ﻭﺩﻟﻴﻠﻨـﺎ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪] :-‬ﻭ‪‬ﺍﻣ‪‬ـﺴ‪‬ﺤ‪‬ﻮﺍ‬
‫ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪ ،(٢)[‬ﻭﻣﻨﻪ ﺩﻟﻴﻼﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻌﺮﺏ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﻜﻼﻡ ﺣﺮﻓﺎ ﺯﺍﺋﺪﺍ ﺇﻻ ﺑﻔﺎﺋﺪﺓ‪ ،‬ﻭﺍﻟﺒﺎﺀ ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻗـﺪ‬
‫ﺗﺪﺧﻞ ﰲ ﻛﻼﻣﻬﻢ ﻷﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﻟﻺﻟﺼﺎﻕ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﻳﺼﺢ ﺍﻟﻜﻼﻡ ﲝﺬﻓﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﺘﻌﺪﻯ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻔﻌﻮﻟﻪ ﺇﻻ ‪‬ﺎ‪ ،‬ﻛﻘﻮﳍﻢ ﻣـﺮﺭﺕ ﺑﺰﻳـﺪ‪ ،‬ﻭﻛﻘﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪:-‬‬
‫]ﻭ‪‬ﻟﹾﻴ‪‬ﻄﱠﻮ‪‬ﻓﹸﻮﺍ ﺑِﺎﻟﹾﺒ‪‬ﻴ‪‬ﺖِ ﺍﻟﹾﻌ‪‬ﺘِﻴﻖِ[)‪ ،(٣‬ﳌﺎ ﱂ ﻳﺼﺢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻣﺮﺭﺕ ﺯﻳﺪﺍ‪ ،‬ﻭﻟﻴﻄﻮﻓﻮﺍ ﺍﻟﺒﻴـﺖ‬
‫ﻛﺎﻥ ﺩﺧﻮﻝ ﺍﻟﺒﺎﺀ ﻟﻺﻟﺼﺎﻕ‪ ،‬ﻭﻟﺘﻌﺪﻱ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻔﻌﻮﻟﻪ‪ ،‬ﻭﺇﻣﺎ ﻟﻠﺘﺒﻌﻴﺾ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟـﺬﻱ‬
‫ﻳﺼﺢ ﺍﻟﻜﻼﻡ ﲝﺬﻓﻬﺎ‪ ،‬ﻭﺑﺘﻌﺪﻱ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻔﻌﻮﻟﻪ ﺑﻌﺪﻫﺎ ﻟﻴﻜﻮﻥ ﻟﺰﻳﺎﺩ‪‬ﺎ ﻓﺎﺋﺪﺓ‪.‬‬
‫ﻓﻠﻤﺎ ﺣﺴﻦ ﺣﺬﻓﻬﺎ ﻣﻦ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪(٤)[‬؛ ﻷﻧﻪ ﻟﻮ ﻗـﺎﻝ‪:‬‬
‫}ﻭﺍﻣﺴﺤﻮﺍ ﺭﺀﻭﺳﻜﻢ{‪ ،‬ﺻﻠﺢ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺩﺧﻮﳍﺎ ﻟﻠﺘﺒﻌﻴﺾ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﰲ ﺍﻹﳚﺎﺯ ﻭﺍﻻﺧﺘﺼﺎﺭ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻗﺘـﺼﺮﻭﺍ‬
‫ﻋﻠﻰ ﺃﻭﻝ ﺣﺮﻑ ﻣﻨﻬﺎ ﺍﻛﺘﻔﺎﺀً ﺑﻪ ﻋﻦ ﲨﻴﻊ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻛﻤـﺎ ﻗﻴـﻞ ﰲ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪-‬‬
‫‪]:‬ﻛﻬﻴﻌﺺ[)‪ (٥‬ﺃﻥ ﺍﻟﻜﺎﻑ ﻣﻦ ﻛﺎﰲ‪ ،‬ﻭﺍﳍﺎﺀ ﻣﻦ ﻫﺎﺩﻱ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﻗﻠﺖ ﳍـﺎ‬
‫ﻗﻔﻲ ﻓﻘﺎﻟﺖ ﻗﺎﻑ‪ ،‬ﺃﻱ‪ :‬ﻭﻗﻔﺖ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﻓﻘﺎﻟﻮﺍ ﲨﻴﻌﺎ ﻛﻠﻬﻢ ﺃﻻ )ﻓﺎ(‬ ‫ﻧﺎﺩﻭﻫﻢ ﺃﻥ ﺃﳉﻤﻮﺍ ﺃﻻ )ﺗﺎ(‬
‫ﻭﻣﻌﻨﺎﻩ ﻧﺎﺩﻭﻫﻢ ﺃﻥ ﺃﳉﻤﻮﺍ ﺃﻻ ﺗﺮﻛﺒﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ ﲨﻴﻌ‪‬ﺎ‪ :‬ﺃﻻ ﻓﺎﺭﻛﺒﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ‬

‫)‪ (١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪.٤/١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ :‬ﺍﻵﻳﺔ ‪.٢٩‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﻣﺮﱘ‪ :‬ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪.‬‬
‫‪-٣٨٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻛﻼﻣﻬﻢ ﻛﺎﻧﺖ ﺍﻟﺒﺎﺀ ﺍﻟﱵ ﰲ ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪(١)[‬؛ ﻣـﺮﺍﺩﺍ ‪‬ـﺎ ﺑﻌـﺾ‬
‫ﺭﺅﻭﺳﻜﻢ‪ ،‬ﻷ‪‬ﺎ ﺃﻭﻝ ﺣﺮﻑ ﻣﻦ ﺑﻌﺾ")‪.(٢‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺀ ﻟﻺﻟﺼﺎﻕ‪ ،‬ﻓﺘﺸﻤﻞ ﲨﻴﻊ ﺍﻟﺮﺃﺱ‪ ،‬ﻳﻘﻮﻝ ﺍﺑـﻦ‬
‫ﻗﺪﺍﻣﺔ‪" :‬ﰒ ﳝﺴﺢ ﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ ﻓﺮﺽ ﺑﻐﲑ ﺧﻼﻑ‪ ،‬ﻟﻘﻮﻝ ﺍﷲ‪ -‬ﺗﻌـﺎﱃ‪] :-‬ﻭ‪‬ﺍﻣ‪‬ـﺴ‪‬ﺤ‪‬ﻮﺍ‬
‫ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪ (٣)[‬ﻭﻫﻮ ﻣﺎ ﻳﻨﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻌﺮ ﺍﳌﻌﺘﺎﺩ ﰲ ﺍﻟﺼﱯ ﻣـﻊ ﺍﻟﻨــﺰﻋﺘﲔ‪ ،‬ﻭﳚـﺐ‬
‫ﺍﺳﺘﻴﻌﺎﺑﻪ ﺑﺎﳌﺴﺢ‪ ،‬ﻟﻘﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﺍﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﺮ‪‬ﺀُﻭﺳِﻜﹸﻢ‪ ،[‬ﻭﺍﻟﺒﺎﺀ ﻟﻺﻟﺼﺎﻕ‪ ،‬ﻓﻜﺄﻧـﻪ‬
‫ﻗﺎﻝ‪ :‬ﺍﻣﺴﺤﻮﺍ ﺭﺅﻭﺳﻜﻢ‪ ،‬ﻭﺻﺎﺭ ﻛﻘﻮﻟﻪ –ﺳﺒﺤﺎﻧﻪ‪] :-‬ﻓﹶﺎﻣ‪‬ﺴ‪‬ﺤ‪‬ﻮﺍ ﺑِﻮ‪‬ﺟ‪‬ﻮﻫِﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻳ‪‬ﺪِﻳﻜﹸﻢ‪‬‬
‫ﻣِﻨ‪‬ﻪ‪ ،(٤)[‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻫﺎﻥ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻓﻘﺪ ﺟـﺎﺀ ﺃﻫـﻞ ﺍﻟﻠﻐـﺔ ﲟـﺎ ﻻ‬
‫ﻳﻌﺮﻓﻮﻧﻪ")‪.(٥‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻣﻦ ﺗﻌﻠﻴﻼﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺑﻴﺎ‪‬ﻢ ﻟﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺔ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟـﺪﻟﻴﻞ‬
‫ﺍﻟﺬﻱ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻓﻬﻮ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪ -‬ﺗﻌـﺎﱃ‪-‬‬
‫ﺛﺎﺑﺘﺔ ﺑﻴﻘﲔ‪ ،‬ﻓﺄﺛﺒﺖ ﻓﺮﺿﻴﺔ ﻣﺴﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺪﻟﻴﻞ ﻛﺎﻥ ﻇﲏ ﺍﻟﺪﻻﻟﺔ ﰲ ﺑﻴـﺎﻥ ﻗـﺪﺭ‬
‫ﺍﳌﻤﺴﻮﺡ ﻣﻦ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﻮﻗﻊ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﲝﺴﺐ ﻣﺎ ﺭﺃﻯ ﻛﻞ‬
‫ﻓﺮﻳﻖ ﻣﻦ ﻣﻌﲎ ﺍﻟﺒﺎﺀ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻓﺄﻭﳍﺎ ﻛﻞ ﻣﻨﻬﻢ ﺣـﺴﺒﻤﺎ ﺭﺃﻯ ﻣـﻦ ﺍﻵﻳـﺔ‪،‬‬
‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺴﻨﺔ ﺗﺆﻳﺪ ﻣﺬﻫﺒﻪ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺭﺷﺪ ﰲ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ‪" :‬ﻭﺃﺻﻞ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺎﺀ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺫﻟﻚ ﺃ‪‬ﺎ ﻣﺮﺓ ﺗﻜﻮﻥ ﺯﺍﺋﺪﺓ ﻣﺜـﻞ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪:-‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬

‫)‪ (٢‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪.١١٦/١‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.٦‬‬
‫)‪ (٥‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪.٦٤/١‬‬
‫‪-٣٨٤-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫]ﺗ‪‬ﻨ‪‬ﺒ‪‬ﺖ‪ ‬ﺑِﺎﻟﺪ‪‬ﻫ‪‬ﻦِ[)‪ ،(١‬ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ "ﺗﻨﺒﺖ" ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺒﺎﺀ ﻣﻦ "ﺃﻧﺒـﺖ"‪،‬‬
‫ﻭﻣﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺾ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﺧﺬﺕ ﺑﺜﻮﺑﻪ ﻭﺑﻌﻀﺪﻩ‪ ،‬ﻭﻻ ﻣﻌﲎ ﻹﻧﻜﺎﺭ ﻫﺬﺍ‬
‫ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ )ﺃﻋﲏ‪ :‬ﻛﻮﻥ ﺍﻟﺒﺎﺀ ﻣﺒﻌﻀﺔ( ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﻮﻓﻴﲔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ‪.‬‬
‫ﻓﻤﻦ ﺭﺁﻫﺎ ﺯﺍﺋﺪﺓ ﺃﻭﺟﺐ ﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻛﻠﻪ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﺰﺍﺋﺪﺓ ﻫﺎﻫﻨﺎ ﻛﻮ‪‬ﺎ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻣﻦ‬
‫ﺭﺁﻫﺎ ﻣﺒﻌﻀﺔ ﺃﻭﺟﺐ ﻣﺴﺢ ﺑﻌﻀﻪ" )‪.(٢‬‬
‫ﻭﺃﻧﺎ ﻫﻨﺎ ﻻ ﻳﻌﻨﻴﲏ ﺑﻴﺎﻥ ﺍﻟﺮﺍﺟﺢ ﰲ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻱ ﺑﻘﺪﺭ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺟﻮﺩﺓ‬
‫ﺍﳋﻼﻑ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺂﺩﺍﺑﻪ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﻢ ﺑﲔ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻣﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺑﲔ ﺭﺩﻩ ﻋﻠـﻰ‬
‫ﺃﺩﻟﺔ ﺍﳌﺨﺎﻟﻒ ﻣﺘﺒﻌﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺩﻭﻥ ﺃﻥ ﻳﺪﻋﻲ ﺍﺳﺘﺌﺜﺎﺭﻩ ﺑﺎﳊﻖ‪ ،‬ﺃﻭ ﺃﻥ ﻗﻮﻟـﻪ ﺍﻟﻔـﺼﻞ‬
‫ﺍﻟﺬﻱ ﻻ ﻧﻘﺎﺵ ﻣﻌﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﻼﻑ ﻧﻘﻄﺔ ﰲ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻟﻜﻞ ﻋـﺎﻣﻲ ﺃﻥ‬
‫ﻳﻘﻠﺪ ﻣﻔﺘﻴﻪ ﻓﻴﻤﺎ ﻳﻔﺘﻴﻪ ﻓﻴﻪ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺑﺬﻟﻚ ﳐﺎﻟﻔﺎ ﻟﻨﺺ ﺍﻵﻳﺔ‪ ،‬ﻓﻜﻞ ﻳﻨﻬﻞ ﻣﻦ ﻣﻌـﲔ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻘﺼﻮﺩ ﲟﻦ ﻧﻜﺤﻬﺎ ﺍﻷﺏ‬
‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻷﺏ ﻭﺩﺧﻞ ‪‬ﺎ ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺍﻟﺰﻭﺍﺝ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻟﺼﺮﻳﺢ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ ﺇِﻻﱠ ﻣ‪‬ﺎ ﻗﹶـﺪ‪‬‬
‫ﺳ‪‬ﻠﹶﻒ‪ ‬ﺇِﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣِﺸ‪‬ﺔﹰ ﻭ‪‬ﻣ‪‬ﻘﹾﺘ‪‬ﺎ ﻭ‪‬ﺳ‪‬ﺎﺀَ ﺳ‪‬ﺒِﻴﻼﹰ[)‪.(٣‬‬
‫ﻛﻤﺎ ﺍﺗﻔﻘﻮﺍ)‪ (٤‬ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻮﻟﺪ ﺃﻥ ﻳﻨﻜﺢ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻷﺏ ﻭﻟـﻮ ﱂ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ :‬ﺍﻵﻳﺔ ‪.٢٠‬‬

‫)‪ (٢‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪.١٩/١‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٢٦٠/٢‬ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ ،٨٥/٣‬ﻭﺍﻟﺒﻨﺎﻳﺔ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ‪ ،٢٤/٥‬ﻭﺍﻟﺒﺤﺮ‬
‫ﺍﻟﺮﺍﺋﻖ ‪ ،١٠٠/٣‬ﻭﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ ‪ ،٤١١/١‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﻻﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ﺹ‪ ،٩١‬ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ‬
‫‪ ،١٧/٢‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﻛﻔﺎﻳﺔ ﺍﻟﻄﺎﻟﺐ ‪ ،٥٩/٢‬ﺍﻷﻡ ‪ ،٢٦/٥‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜـﺒﲑ ‪ ،١٩٦/٩‬ﻭﺍﳌﻬـﺬﺏ‬
‫‪ ،٤٣٩/٢‬ﻭﺍﳌﻐﲏ ‪ ،١١٦/٧‬ﻭﺍﻟﻌﺪﺓ ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ ﺹ‪ ،٣٩٩‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪.٤٧٥/٧‬‬
‫‪-٣٨٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻳﺪﺧﻞ ‪‬ﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺭﺷﺪ‪" :‬ﻭﺃﻣﺎ ﺍﶈﺮﻣﺎﺕ ﺑﺎﳌﺼﺎﻫﺮﺓ ﻓﺈ‪‬ﻦ ﺃﺭﺑﻊ‪ :‬ﺯﻭﺟﺎﺕ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ‬
‫ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(١‬ﻭﺯﻭﺟﺎﺕ ﺍﻷﺑﻨـﺎﺀ‪،‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺃﻳﻀﺎ ﻗﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪ ] :-‬ﻭ‪‬ﺣ‪‬ﻼﺋِﻞﹸ ﺃﹶﺑ‪‬ﻨ‪‬ﺎﺋِﻜﹸﻢ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﺻ‪‬ـﻼﺑِﻜﹸﻢ‪،(٢)[‬‬
‫ﻭﺃﻣﻬﺎﺕ ﺍﻟﻨﺴﺎﺀ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] : -‬ﻭ‪‬ﺃﹸﻣ‪‬ﻬ‪‬ـﺎﺕ‪ ‬ﻧِـﺴ‪‬ﺎﺋِﻜﹸﻢ‪،(٣)[‬‬
‫ﻭﺑﻨﺎﺕ ﺍﻟﺰﻭﺟﺎﺕ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪]: -‬ﻭ‪‬ﺭ‪‬ﺑ‪‬ﺎﺋِﺒ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﻼﱠﺗِﻲ ﻓِﻲ ﺣ‪‬ﺠ‪‬ﻮﺭِﻛﹸﻢ‪ ‬ﻣِـﻦ‪‬‬
‫ﻧِﺴ‪‬ﺎﺋِﻜﹸﻢ‪ ‬ﺍﻟﻼﱠﺗِﻲ ﺩ‪‬ﺧ‪‬ﻠﹾﺘ‪‬ﻢ‪ ‬ﺑِﻬِﻦ‪ ،(٤)[‬ﻓﻬﺆﻻﺀ ﺍﻷﺭﺑﻊ ﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﲢﺮﱘ ﺍﺛﻨﺘﲔ ﻣﻨﻬﻦ‬
‫ﺑﻨﻔﺲ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻫﻮ ﲢﺮﱘ ﺯﻭﺟﺎﺕ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻭﺍﺣـﺪﺓ ﺑﺎﻟـﺪﺧﻮﻝ‪ ،‬ﻭﻫـﻲ ﺍﺑﻨـﺔ‬
‫ﺍﻟﺰﻭﺟﺔ")‪.(٥‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻌﺒﺎﺩﻱ ‪" :‬ﻗﻮﻟﻪ‪) :‬ﻭﻻ ﺑﺎﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻭﺃﺟﺪﺍﺩﻩ( ﻟﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪]:-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ‬
‫ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(٦‬ﻭﻫﻮ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻋﻘـﺪ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻷﺏ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺟﺎﺋﺰﺍ ﻓﻬﻲ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻻﺑﻦ ﲟﺠﺮﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﻓﺎﺳﺪﺍ‬
‫ﻓﺈ‪‬ﺎ ﻻ ﲢﺮﻡ ﲟﺠﺮﺩ ﺍﻟﻌﻘﺪ ﺇﻻ ﺇﺫﺍ ﺍﺗﺼﻞ ﺑﻪ ﺍﻟﻮﻁﺀ ﺃﻭ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻔﺮﺝ ﺑﺸﻬﻮﺓ ﺃﻭ ﺍﻟﻠﻤـﺲ‬
‫ﺑﺸﻬﻮﺓ‪ ،‬ﻗﺎﻝ ﰲ ﺷﺮﺣﻪ‪ :‬ﺳﻮﺍﺀ ﻭﻃﺌﻬﺎ ﺍﻷﺏ ﺣﺮﺍﻣﺎ ﺃﻭ ﺣﻼﻻ؛ ﻷﻥ ﺍﺳﻢ ﺍﻟﻨﻜﺎﺡ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻁﺀ ﲨﻴﻌﻬﺎ")‪.(٧‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻜﺎﺳﺎﱐ‪" :‬ﺃﻣﺎ ﻣﻨﻜﻮﺣﺔ ﺍﻷﺏ‪ :‬ﻓﺘﺤﺮﻡ ﺑﺎﻟﻨﺺ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٣‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٣‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٣‬‬
‫)‪ (٥‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪.٥٧/٣‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫)‪ (٧‬ﺍﳉﻮﻫﺮﺓ ﺍﻟﻨﲑﺓ ‪ ٣/٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪-٣٨٦-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(١‬ﻭﺍﻟﻨﻜﺎﺡ ﻳﺬﻛﺮ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻷﺏ ﺩﺧﻞ‬
‫‪‬ﺎ ﺃﻭ ﻻ؛ ﻷﻥ ﺍﺳﻢ ﺍﻟﻨﻜﺎﺡ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻓﺘﺤﺮﻡ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻣـﺎ‬
‫ﻧﺬﻛﺮ")‪.(٢‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻃﺊ ﺍﻷﺏ ﺍﻣﺮﺃﺓ ﺩﻭﻥ ﻧﻜﺎﺡ‪ ،‬ﻓﻬﻞ ﲢﺮﻡ ﺗﻠـﻚ ﺍﳌـﺮﺃﺓ‬
‫ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ ﻋﻤﻼ ﺑﺘﻠﻚ ﺍﻵﻳﺔ ﺃﻭ ﻻ؟ ﻭﻛﺎﻥ ﺧﻼﻓﻬﻢ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ ،(٣‬ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﻗﻮﻝ)‪ ،(٤‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٥‬ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻭﻃﺊ ﺍﻷﺏ ﺍﻣﺮﺃﺓ‬
‫ﺑﻄﺮﻳﻖ ﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﺰﻧﺎ ﻓﺈ‪‬ﺎ ﲢﺮﻡ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ ﻛﻤﺎ ﻟﻮ ﺗﺰﻭﺟﻬـﺎ‪ ،‬ﻭﺑـﻪ ﻗـﺎﻝ ﺍﻟﺜـﻮﺭﻱ‪،‬‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ)‪ ،(٦‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ)‪ ،(٧‬ﻭﺍﳊﺴﻦ ﻭﻋﻄﺎﺀ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﳎﺎﻫﺪ‪،‬‬
‫ﻭﺍﻟﺸﻌﱯ‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ)‪(٨‬؛ ﻷﻥ ﺍﻟﻮﻁﺀ ﻫﻨﺎ ﻧﻜﺎﺡ ﻭﻗﺪ ﺣﺮﻡ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻜﻮﺣﺔ ﺍﻷﺏ‪.‬‬

‫ﻳﻘﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‪" :‬ﻭﺇﺫﺍ ﻭﻃﺊ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﲟﻠﻚ ﳝﲔ ﺃﻭ ﻧﻜﺎﺡ ﺃﻭ ﻓﺠﻮﺭ ﳛﺮﻡ ﻋﻠﻴﻪ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬

‫)‪ (٢‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪.٢٦٠/٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،٢٠٤/٤‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٢٦٠/٢‬ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘـﺎﺭ ‪ ،٨٨/٣‬ﻭﺍﻟﻠﺒـﺎﺏ ﰲ‬
‫ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪ ،٦٦٧/٢‬ﻭﺍﻟﻨﺘﻒ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﺴﻐﺪﻱ ﺹ‪.٢٥٥‬‬
‫)‪ (٤‬ﻓﻘﺪ ﻧﻘﻞ ﺍﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺭﺟﻊ ﻋﻦ ﻗﻮﻟﻪ ﺃﻥ ﺍﻟﺰﻧﺎ ﻻ ﺗﻘﻊ ﺑﻪ ﺍﳊﺮﻣﺔ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﺗﻘﻊ ﺑﻪ ﺍﳊﺮﻣﺔ‪،‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ‪ ،٥٠٨/٤‬ﻭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪.٥٩/٣‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪ ،١١٧/٧‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٤٧٨/٧‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪ ،١٦٣/٥‬ﻭﺍﳌﺒﺪﻉ ﻻﺑﻦ‬
‫ﻣﻔﻠﺢ ‪ ،١٣٠/٦‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ‪ ،٦٥٤/٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻟﻠﺒﻬﻮﰐ ‪.٧٢/٥‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪.٥٨/٣‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪.٢١٥/٩‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪.١١٧/٧‬‬
‫‪-٣٨٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺃﻣﻬﺎ ﻭﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﲢﺮﻡ ﻫﻲ ﻋﻠﻰ ﺁﺑﺎﺋﻪ ﻭﺃﺑﻨﺎﺋﻪ")‪.(١‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﻗﻮﻝ)‪ (٢‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٣‬ﺇﱃ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻭﻃﺌﻬـﺎ ﺍﻷﺏ ﺣﺮﺍﻣـﺎ‬
‫ﺩﻭﻥ ﻋﻘﺪ ﻧﻜﺎﺡ ﺃﻭ ﻣﻠﻚ ﳝﲔ ﻻ ﲢﺮﻡ ﻋﻠﻰ ﺍﻻﺑﻦ؛ ﻷﻥ ﺍﳊﺮﺍﻡ ﻻ ﳛﺮﻡ ﺍﳊﻼﻝ‪ ،‬ﻭﺑﻪ ﻗـﺎﻝ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،y‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺍﻟﺰﻫﺮﻱ‪،‬‬
‫ﻭﺭﺑﻴﻌﺔ‪ ،‬ﻭﺃﺑﻮ ﺛﻮﺭ)‪.(٤‬‬
‫ﺟﺎﺀ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪" :‬ﻭﺇﻥ ﺯﱏ ﺑﺎﻣﺮﺃﺓ ﱂ ﳛﺮﻡ ﻋﻠﻴﻪ ﻧﻜﺎﺣﻬﺎ‪ ،‬ﻟﻘﻮﻟﻪ ‪ -‬ﺗﻌـﺎﱃ‪:-‬‬
‫]ﻭ‪‬ﺃﹸﺣِﻞﱠ ﻟﹶﻜﹸﻢ‪ ‬ﻣ‪‬ﺎ ﻭ‪‬ﺭ‪‬ﺍﺀَ ﺫﹶﻟِﻜﹸﻢ‪ ،(٥)[‬ﻭﺭﻭﺕ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﺳﺌﻞ‬
‫ﻋﻦ ﺭﺟﻞ ﺯﻧﺎ ﺑﺎﻣﺮﺃﺓ ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﺃﻭ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻻ ﳛﺮﻡ ﺍﳊﺮﺍﻡ ﺍﳊﻼﻝ‪ ،‬ﺇﳕـﺎ‬
‫ﳛﺮﻡ ﻣﺎ ﻛﺎﻥ ﺑﻨﻜﺎﺡ")‪ ،(٦‬ﻭﻻ ﲢﺮﻡ ﺑﺎﻟﺰﻧﺎ ﺃﻣﻬﺎ ﻭﻻ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﻻ ﲢﺮﻡ ﻫﻲ ﻋﻠﻰ ﺍﺑﻨـﻪ ﻭﻻ‬
‫ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻟﻶﻳﺔ ﻭﺍﳋﱪ‪ ،‬ﻭﻷﻧﻪ ﻣﻌﲎ ﻻ ﺗﺼﲑ ﺑﻪ ﺍﳌﺮﺃﺓ ﻓﺮﺍﺷﺎ ﻓﻠﻢ ﻳﺘﻌﻠﻖ ﺑﻪ ﲢﺮﱘ ﺍﳌﺼﺎﻫﺮﺓ‪،‬‬
‫ﻛﺎﳌﺒﺎﺷﺮﺓ ﺑﻐﲑ ﺷﻬﻮﺓ")‪.(٧‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﺍﺳﺘﺪﻝ ﺑﻪ ﻛﻞ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻵﻳﺔ‬
‫ﺍﻟﱵ ﲢﺮﻡ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻣﻨﻜﻮﺣﺔ ﺍﻷﺏ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﺻﺤﺎﺏ‬

‫)‪ (١‬ﺍﳌﺒﺴﻮﻁ ‪.٢٠٤/٤‬‬

‫)‪ (٢‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺍﻟﺮﺍﺟﺢ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻻﺑﻦ ﺃﰊ ﺯﻳـﺪ ﺍﻟﻘـﲑﻭﺍﱐ ﺹ‪ ،٩١‬ﺍﻟﻨـﻮﺍﺩﺭ ﻭﺍﻟﺰﻳـﺎﺩﺍﺕ‬
‫‪ ،٥٠٨/٤‬ﻭﺍﻟﺜﻤﺮ ﺍﻟﺪﺍﱐ ﺹ‪ ،٤٥٠‬ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ‪.٣٤٤/٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻡ ‪ ،٢٧/٥‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ﻟﻠﻤﺎﻭﺭﺩﻱ ‪ ،١٩٩/٩‬ﻭﺍﳌﻬـﺬﺏ ﻟﻠـﺸﲑﺍﺯﻱ ‪ ،٤٤٠/٢‬ﻭﺍﻟﺒﻴـﺎﻥ‬
‫ﻟﻠﻌﻤﺮﺍﱐ ‪.٢٣٨/٩‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ٢١٤/٩‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٤‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﳛﺮﻡ ﺍﳊﺮﺍﻡ ﺍﳊﻼﻝ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٠١٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،٦٤٩/١‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳌﻬﺮ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٣٦٧٨‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪.٤٠٠/٤‬‬
‫)‪ (٧‬ﺗﻜﻤﻠﺔ ﺍ‪‬ﻤﻮﻉ ‪.٢١٩/١٦‬‬
‫‪-٣٨٨-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﳛﻤﻠﻮﻥ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻮﻁﺀ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻮﻃﻮﺀﺓ ﺍﻷﺏ ﳏﺮﻣﺔ ﻭﻟﻮ‬
‫ﻛﺎﻧﺖ ﰲ ﺯﻧﺎ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﳚﻌﻠﻮﻧﻪ ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻮﻃـﻮﺀﺓ ﺍﻷﺏ‬
‫ﺑﺎﻟﺰﻧﺎ ﻏﲑ ﳏﺮﻣﺔ ﻟﻜﻮ‪‬ﺎ ﻏﲑ ﻣﻨﻜﻮﺣﺔ ﺑﻌﻘﺪ‪ ،‬ﻭﻻ ﻳﻬﻤﲏ ﻫﻨﺎ ﺑﻴﺎﻥ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﻟﻘـﻮﻟﲔ –‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺃﺭﺟﺢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﱘ‪ -‬ﻭﻟﻜﻦ ﺍﳌﻬﻢ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻫﻨﺎ ﻭﺍﺣﺪ ﻭﻛﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﻣﻨﻪ ﺳﺒﺒﺎ ﰲ ﺍﳋﻼﻑ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺭﺷﺪ‪" :‬ﻭﺳﺒﺐ ﺍﳋﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﺳﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻋﲏ‪ :‬ﰲ ﺩﻻﻟﺘﻪ ﻋﻠـﻰ‬
‫ﺍﳌﻌﲎ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﻤﻦ ﺭﺍﻋﻰ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ـﻮﺍ‬
‫ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(١‬ﻗﺎﻝ‪ :‬ﳛﺮﻡ ﺍﻟﺰﱏ‪ ،‬ﻭﻣﻦ ﺭﺍﻋﻰ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺎﻝ‪ :‬ﻻ‬
‫ﳛﺮﻡ ﺍﻟﺰﱏ‪ ،‬ﻭﻣﻦ ﻋﻠﻞ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﳊﺮﻣﺔ ﺍﻟﱵ ﺑﲔ ﺍﻷﻡ ﻭﺍﻟﺒﻨﺖ‪ ،‬ﻭﺑـﲔ ﺍﻷﺏ ﻭﺍﻻﺑـﻦ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﳛﺮﻡ ﺍﻟﺰﱏ ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻦ ﺷﺒﻬﻪ ﺑﺎﻟﻨﺴﺐ ﻗﺎﻝ‪ :‬ﻻ ﳛﺮﻡ‪ ،‬ﻹﲨـﺎﻉ ﺍﻷﻛﺜـﺮ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﻟﻨﺴﺐ ﻻ ﻳﻠﺤﻖ ﺑﺎﻟﺰﱏ")‪.(٢‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺰﻳﻠﻌﻲ‪" :‬ﺃﻣﺎ ﺍﻣﺮﺃﺓ ﺍﻷﺏ‪ ،‬ﻓﻠﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ـﻮﺍ ﻣ‪‬ـﺎ ﻧ‪‬ﻜﹶـﺢ‪‬‬
‫ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(٣‬ﻓﻴﺘﻨﺎﻭﻝ ﻣﻨﻜﻮﺣﺔ ﺍﻷﺏ ﻭﻃﺌﺎ ﻭﻋﻘﺪﺍ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻔـﻆ‬
‫ﺍﻵﺑﺎﺀ ﻳﺘﻨﺎﻭﻝ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﲨﻊ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ؛ ﻷﻧـﻪ ﻧﻔـﻲ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻨﻔﻲ ﳚﻮﺯ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﳚﻮﺯ ﰲ ﺍﳌﺸﺘﺮﻙ ﺃﻥ ﻳﻌﻢ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻪ ﰲ ﺍﻟﻨﻔﻲ")‪.(٤‬‬
‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪" :‬ﻭﻟﻨﺎ ﻗﻮﻟﻪ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶـﺢ‪ ‬ﺁﺑ‪‬ـﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِـﻦ‪‬‬
‫ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(٥‬ﻭﺍﻟﻮﻁﺀ ﻳﺴﻤﻰ ﻧﻜﺎﺣﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺇﺫﺍ ﺯﻧﻴﺖ ﻓﺄﺟﺪ ﻧﻜﺎﺣﺎ‪ ،‬ﻓﺤﻤـﻞ ﰲ‬
‫ﻋﻤﻮﻡ ﺍﻵﻳﺔ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﻗﺮﻳﻨﺔ ﺗﺼﺮﻓﻪ ﺇﱃ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭ‪ -‬ﺗﻌﺎﱃ‪]: -‬ﺇِﻧ‪‬ـﻪ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬

‫)‪ (٢‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ‪.٥٩/٣ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫)‪ (٤‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ‪.١٠٣/٢ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫‪-٣٨٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣِﺸ‪‬ﺔﹰ ﻭ‪‬ﻣ‪‬ﻘﹾﺘ‪‬ﺎ ﻭ‪‬ﺳ‪‬ﺎﺀَ ﺳ‪‬ﺒِﻴﻼﹰ[)‪ ،(١‬ﻭﻫﺬﺍ ﺍﻟﺘﻐﻠﻴﻆ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻮﻁﺀ")‪.(٢‬‬
‫ﻭﻳﺰﻳﺪ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺳﺒﺐ ﺍﳋﻼﻑ ﺑﻴﺎﻧﺎ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ –ﺳﺒﺤﺎﻧﻪ‪-‬‬
‫‪] :‬ﻭ‪‬ﻻ ﺗ‪‬ﻨ‪ِ ‬ﻜﺤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻧ‪‬ﻜﹶﺢ‪ ‬ﺁﺑ‪‬ﺎﺅ‪‬ﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀِ[)‪ ،(٣‬ﻭﻣﻦ ﻭﻃﺊ ﻓﻘﺪ ﻧﻜﺢ؛ ﺇﺫ ﺍﻟﻨﻜـﺎﺡ‬
‫ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻮﻁﺀ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻣﻦ ﺃﱘ ﻗﺪ ﺃﻧﻜﺤﺘﻬﺎ ﺭﻣﺎﺣﻨﺎ ‪ ...‬ﻭﺃﺧﺮﻯ ﻋﻠﻰ ﻋﻢ ﻭﺧﺎﻝ ﺗﻠﻬﻒ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﻏﻼﻡ ﺛﻌﻠﺐ‪ :‬ﺍﻟﺬﻱ ﺣﺼﻠﻨﺎﻩ ﻋﻦ ﺛﻌﻠﺐ ﻋﻦ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻋﻦ ﺍﳌﱪﺩ ﻋﻦ‬
‫ﺍﻟﺒﺼﺮﻳﲔ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪ :‬ﺍﺳﻢ ﻟﻠﺠﻤﻊ ﺑﲔ ﺍﻟﺸﻴﺌﲔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﳌﻨﻜﺢ ﺍﻟﺜﺮﻳﺎ ﺳﻬﻴﻼ ‪ ...‬ﻋﻤﺮﻙ ﺍﷲ ﻛﻴﻒ ﳚﺘﻤﻌﺎﻥ‬
‫ﻭﺍﳉﻤﻊ ﳛﺼﻞ ﺣﻘﻴﻘﺔ ﺑﺎﻟﻮﻁﺀ ﺩﻭﻥ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺣﻘﻴﻘﺔ ﻓﻴﻬﻤﺎ ﺃﻭ ﰲ ﺍﻟﻌﻘـﺪ‬
‫ﻓﺎﻟﻘﺮﻳﻨﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ –ﺳﺒﺤﺎﻧﻪ‪] :-‬ﺇِﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣِﺸ‪‬ﺔﹰ ﻭ‪‬ﻣ‪‬ﻘﹾﺘ‪‬ـﺎ‬
‫ﻭ‪‬ﺳ‪‬ﺎﺀَ ﺳ‪‬ﺒِﻴﻼﹰ[)‪ ،(٤‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻐﻠﻴﻆ ﻻ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺃﻭﺭﺩ ﻋﻠﻰ ﻫـﺬﺍ ﻗﻮﻟـﻪ –‬
‫ﺠﻌ‪‬ﻠﹶﻪ‪ ‬ﻧ‪‬ﺴ‪‬ﺒ‪‬ﺎ ﻭ‪‬ﺻِـﻬ‪‬ﺮ‪‬ﺍ[)‪ ،(٥‬ﻓـﺎﻣﱳ –‬
‫ﺳﺒﺤﺎﻧﻪ‪] :-‬ﻭ‪ ‬ﻫﻮ‪ ‬ﺍﻟﱠﺬِﻱ ﺧ‪‬ﻠﹶﻖ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺀِ ﺑ‪‬ﺸ‪‬ﺮ‪‬ﺍ ﻓﹶ ‪‬‬
‫ﺳﺒﺤﺎﻧﻪ‪ -‬ﺑﺎﻟﺼﻬﺮ‪ ،‬ﻭﻻ ﳝﱳ ﺑﺎﻟﺰﻧﺎ")‪.(٦‬‬
‫ﻓﺒﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﻛﻞ ﻓﺮﻳﻖ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﺘﻔﻘﻮﻥ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺑﺎﻟﻨﺺ ﺍﻟﻘﻄﻌﻲ ﺍﻟﺜﺎﺑﺖ ﰲ ﻛﺘﺎﺏ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ ،-‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻇﲏ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﻜﺎﻥ ﺳﺒﺒﺎ ﰲ‬
‫ﻭﻗﻮﻉ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺑﻴﻨﺖ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻔﻴﺔ ﺣﺴﺎﺏ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺍﳊﺎﺋﺾ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬

‫)‪ (٢‬ﺍﳌﻐﲏ ‪ ١١٧/٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٢‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﺍﻵﻳﺔ ‪.٥٤‬‬
‫)‪ (٦‬ﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪.١٦٤/٥‬‬
‫‪-٣٩٠-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺇﻥ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻌﺪﺓ ﺍﳊﺎﻣﻞ ﺑﻮﺿﻊ‬
‫ﲪﻠﻬﺎ‪ ،‬ﻭﻋﺪﺓ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻵﻳﺴﺔ ﲢﺴﺐ ﺑﺎﻷﻳﺎﻡ‪ ،‬ﻭﻋﺪﺓ ﺫﺍﺕ ﺍﳊﻴﺾ ﲢـﺴﺐ ﺑـﺎﻷﻗﺮﺍﺀ‪،‬‬
‫ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ‬
‫ﻛﻴﻔﻴﺔ ﺣﺴﺎﺏ ﺍﻟﻌﺪﺓ ﻫﻞ ﺗﻜﻮﻥ ﺑﺎﳊﻴﺾ ﺃﻭ ﺑﺎﻟﻄﻬﺮ؟ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ‬
‫ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻄﹶﻠﱠﻘﹶﺎﺕ‪ ‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺑ‪‬ﺼ‪‬ﻦ‪ ‬ﺑِﺄﹶﻧ‪‬ﻔﹸﺴِﻬِﻦ‪ ‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪ ،(١‬ﻭﻛﺎﻥ ﺧﻼﻓﻬـﻢ‬
‫ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ (٢‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ)‪ (٣‬ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ ﰲ ﺍﻵﻳـﺔ ﺍﳊـﻴﺾ‪،‬‬
‫ﻓﺘﻜﻮﻥ ﻋﺪﺓ ﺍﳌﺮﺃﺓ ﺛﻼﺙ ﺣﻴﻀﺎﺕ‪ ،‬ﻭﺗﻨﻘﻀﻲ ﻋﺪ‪‬ﺎ ﺑﺎﻧﺘﻬﺎﺀ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻟـﺸﻌﺮﻱ ‪ ،y‬ﻭﺍﻟﺜـﻮﺭﻱ‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺸﻌﱯ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ‪.(٤)-‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ﰲ ﺑﻴﺎﻥ ﺣﺠﺔ ﺍﳊﻨﻔﻴﺔ ﻭﺍﺳﺘﺪﻻﳍﻢ ﻣﻦ ﺍﻵﻳﺔ‪" :‬ﰒ ﺍﻟﺸﺎﻓﻌﻲ ‪-‬ﺭﲪـﻪ‬
‫ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﺭﺟﺢ ﺍﻷﻃﻬﺎﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺣﺮﻑ ﺍﳍﺎﺀ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺛﻼﺛﺔ ﻗـﺮﻭﺀ‪ ،‬ﻓﻘـﺎﻝ‪:‬‬
‫ﲨﻊ ﺍﳌﺬﻛﺮ ﻳﺆﻧﺚ‪ ،‬ﻭﺍﻟﻄﻬﺮ ﻫﻮ ﺍﳌﺬﻛﺮ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺍﻹﻋﺮﺍﺏ ﻳﺘﺒﻊ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﺍﳌﻌـﲎ‪،‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺛﻼﺛﺔ ﺃﻓﺮﺍﺱ‪ ،‬ﻭﺛﻼﺙ ﺩﻭﺍﺏ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺍﻟﻘﺮﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗـﺮﺃ‬
‫ﺍﻟﻨﺠﻢ ﺇﺫﺍ ﺍﻧﺘﻘﻞ‪ ،‬ﻭﻛﻤﺎ ﻃﻌﻨﺖ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﻭﺟﺪ ﺛﻼﺙ ﺍﻧﺘﻘﺎﻻﺕ ﻣﻦ ﺍﻟﻄﻬـﺮ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻣﻌﲎ ﻟﻪ‪ ،‬ﻓﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳊﻴﺾ ﺇﱃ ﺍﻟﻄﻬﺮ ﺃﻳﻀﺎ ﻗﺮﺀ‪ ،‬ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻫﺬﺍ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ‪.٢٢٨‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ ‪ ،٢٧٤/٢‬ﻭﺍﳌﺒﺴﻮﻁ ‪ ،١٣/٦ ،١٥٣/٣‬ﻭﺑﺪﺍﺋﻊ ﺍﻟـﺼﻨﺎﺋﻊ ‪،١٩٤/٣‬‬
‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ ،١٧٢/٣‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪.٢٦/٣‬‬
‫)‪ (٣‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺇﻧﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻫﻮ ﻣﺎ ﺭﺟﻊ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ‪،‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺪﻉ ‪ ،٨٠/٧‬ﻭﺍﳌﻐﲏ ‪ ،١٠١/٨‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪ ،٢٧٩/٩‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘـﻪ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ‬
‫‪ ،١٩٦/٣‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ ،٩٨/٩‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪.٥٣٦/٥‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪ ،١٠٨/٣‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٦٥/١١‬ﻭﺍﳌﻐﲏ ‪.١٠١/٨‬‬
‫‪-٣٩١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺃﻥ ﺗﻨﻘﻀﻲ ﺍﻟﻌﺪﺓ ﺇﺫﺍ ﻃﻌﻨﺖ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺃﺣﺪ ﱂ ﻳﻘﻞ ‪‬ﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﻣـﺎ‬
‫ﻗﺎﻟﻪ ﻋﻠﻤﺎﺅﻧﺎ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﻥ ﺍﷲ‪ -‬ﺗﻌﺎﱃ‪ -‬ﳌﺎ ﺫﻛﺮ ﲨﻌﺎ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻌﺪﺩ ﺍﻗﺘـﻀﻰ‬
‫ﺍﻟﻜﻮﺍﻣﻞ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻄﻼﻕ ﻫﻮ ﺍﳌﺒﺎﺡ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﻬﺮ‪ ،‬ﻓﻠﻮ ﺟﻌﻠﻨﺎ ﺍﻟﻘﺮﺀ ﺍﻷﻃﻬﺎﺭ ﻟﻜﺎﻥ ﺍﻧﻘﻀﺎﺀ‬
‫ﺍﻟﻌﺪﺓ ﺑﻘﺮﺃﻳﻦ ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻘﻴﻢ ﰲ ﲨﻊ ﻏﲑ ﻣﻘﺮﻭﻥ ﺑﺎﻟﻌﺪﺩ‪ ،‬ﻟﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪:-‬‬
‫]ﺍﻟﹾﺤ‪‬ﺞ‪ ‬ﺃﹶﺷ‪‬ﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻌ‪‬ﻠﹸﻮﻣ‪‬ﺎﺕ‪ ،(١)[‬ﻓﺄﻣﺎ ﰲ ﲨﻊ ﻣﻘﺮﻭﻥ ﺑﺎﻟﻌﺪﺩ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻜﻮﺍﻣﻞ‪ ،‬ﻭﺇﳕـﺎ‬
‫ﳛﺼﻞ ﺫﻟﻚ ﺇﺫﺍ ﲪﻞ ﺍﻟﻘﺮﺀ ﻋﻠﻰ ﺍﳊﻴﺾ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻧﻘـﻀﺎﺀ ﺍﻟﻌـﺪﺓ ﺑـﺜﻼﺙ ﺣﻴـﻀﺎﺕ‬
‫ﻛﻮﺍﻣﻞ")‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺫﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ)‪ (٣‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٤‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ)‪ (٥‬ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ ﰲ ﺍﻵﻳﺔ‬
‫ﺍﻟﻄﻬﺮ‪ ،‬ﻓﺘﻜﻮﻥ ﻋﺪﺓ ﺍﳊﺎﺋﺾ ﺛﻼﺛﺔ ﺃﻃﻬﺎﺭ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑـﺖ ﻭﻋﺎﺋـﺸﺔ‬
‫‪ ،y‬ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﺑﻦ ﺃﰊ ﺫﺅﻳﺐ ﻭﺭﺑﻴﻌﺔ‪ ،‬ﻭﲨﻬﻮﺭ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‬
‫‪ -‬ﺭﲪﻬﻢ ﺍﷲ‪.(٦) -‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻨﻔﺮﺍﻭﻱ‪" :‬ﻭﺳﺒﺐ ﺍﻻﺧﺘﻼﻑ‪ :‬ﺃﻥ ﻟﻔﻆ ﺍﻟﻘﺮﻭﺀ ﻣﻮﺿـﻮﻉ ﺑﺎﻻﺷـﺘﺮﺍﻙ ﺑـﲔ‬
‫ﺍﻷﻃﻬﺎﺭ ﻭﺍﻟﺪﻣﺎﺀ‪ ،‬ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺩﻟﻴﻞ ﻣﺎﻟﻚ ﻭﻣـﻦ ﻭﺍﻓﻘـﻪ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪:-‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١٩٧‬‬

‫)‪ (٢‬ﺍﳌﺒﺴﻮﻁ ‪.١٤/٦‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ ‪ ،٢٣٤/٢‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﻻﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ﺹ‪ ،٩٨‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪،٦١٩/٢‬‬
‫ﻭﺍﻟﺬﺧﲑﺓ ‪ ،٧٥/١‬ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪.٣٣/٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻡ ‪ ،٢٢٤/٥‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٦٥/١١‬ﻭﺍﳌﻬﺬﺏ ‪ ،١١٩/٣‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﻄﻠﺐ ‪ ،١٤٤/١٥‬ﻭﺃﺳﲎ‬
‫ﺍﳌﻄﺎﻟﺐ ‪.٣٩٠/٣‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺪﻉ ‪ ،٨٠/٧‬ﻭﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،١٩٦/٣‬ﻭﺍﳌﻐﲏ ‪ ،١٠١/٨‬ﺍﻟﺸﺮﺡ ﺍﻟﻜـﺒﲑ ‪،٩٨/٩‬‬
‫ﻭﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ‪ ،٥٣٦/٥‬ﻭﺍﻹﻧﺼﺎﻑ ‪.٢٧٩/٩‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪ ،١٠٨/٣‬ﻭﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ‪ ،١٦٥/١١‬ﻭﺍﳌﻐﲏ ‪.١٠١/٨‬‬
‫‪-٣٩٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫]ﻓﹶﻄﹶﻠﱢﻘﹸﻮﻫ‪‬ﻦ‪ ‬ﻟِﻌِﺪ‪‬ﺗِﻬِﻦ‪ .(١)[‬ﺃﻱ‪ :‬ﰲ ﺯﻣﺎﻥ ﻋﺪ‪‬ﻦ‪ ،‬ﻭﺑﲔ ﺫﻟﻚ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪-‬‬
‫ﺑﻘﻮﻟﻪ‪" :‬ﺑﺄﻥ ﻳﻄﻠﻘﻬﺎ ﰲ ﻃﻬﺮ ﱂ ﳝﺴﻬﺎ ﻓﻴﻪ")‪ ،(٢‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻱ ﻃﻠﻘﻬـﺎ‬
‫ﻓﻴﻪ ﺗﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺃﻗﺮﺍﺋﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻟﻜﺎﻥ‬
‫ﺍﳌﻄﻠﻖ ﻣﻄﻠﻘﺎ ﻟﻐﲑ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻣﻦ ﲦﺮﺓ ﺍﳋﻼﻑ‪ :‬ﺣﻠﻬﺎ ﲟﺠﺮﺩ ﺭﺅﻳﺔ ﺍﻟﺪﻡ ﺍﻷﺧـﲑ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﳌﺮﺍﺩ ﺍﻷﻃﻬﺎﺭ ﻭﻋﺪﻡ ﺣﻠﻬﺎ ﺣﱴ ﺗﺘﻢ ﺍﳊﻴﻀﺔ ﺑﺮﺅﻳﺔ ﻋﻼﻣﺔ ﺍﻟﻄﻬﺮ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـﺎﻷﻗﺮﺍﺀ‬
‫ﺍﳊﻴﺾ‪ ،‬ﻭﺍﻷﻗﺮﺍﺀ ﲨﻊ ﻗﺮﺀ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻀﻢ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﻘﺘﻀﻰ ﺗﻔﺴﲑ ﺍﻷﻗـﺮﺍﺀ ﺑﺎﻷﻃﻬـﺎﺭ‬
‫ﻋﺪﻡ ﺣﻠﻬﺎ ﺑﻘﺮﺃﻳﻦ ﻭﺑﻌﺾ ﻗﺮﺀ ﻣﻊ ﺃ‪‬ﺎ ﻟﻮ ﻃﻠﻘﺖ ﰲ ﺃﺛﻨﺎﺀ ﻃﻬﺮ ﻓﺈ‪‬ﺎ ﺗﻌﺘﺪ ﺑﻪ ﻭﻟﻮ ﳊﻈـﺔ؟‬
‫ﻗﺎﻝ ﺧﻠﻴﻞ)‪ :(٣‬ﻭﺍﻋﺘﺪﺕ ﺑﻄﻬﺮ ﺍﻟﻄﻼﻕ ﻭﺇﻥ ﳊﻈﺔ‪ ،‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﳉﻤﻊ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﺯﺍﺩ‬
‫ﻋﻠﻰ ﺍﻻﺛﻨﲔ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺰﺍﺋﺪ ﺑﻌﺾ ﻭﺍﺣﺪ‪ ،‬ﳓﻮ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪] :-‬ﺍﻟﹾﺤ‪‬ـﺞ‪ ‬ﺃﹶﺷ‪‬ـﻬ‪‬ﺮ‪‬‬
‫ﻣ‪‬ﻌ‪‬ﻠﹸﻮﻣ‪‬ﺎﺕ‪ ،(٤)[‬ﻣﻊ ﺃﻥ ﺍﳌﺮﺍﺩ ﺷﻬﺮﺍﻥ ﻭﻋﺸﺮﺓ")‪.(٥‬‬
‫ﻭﺟﺎﺀ ﺗﻔﺼﻴﻞ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﻡ)‪ (٦‬ﺣﻴﺚ ﻳﻘﻮﻝ‪)" :‬ﺃﺧﱪﻧﺎ‬
‫ﺍﻟﺮﺑﻴﻊ( ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ‪ -‬ﺗﻌـﺎﱃ‪]:-‬ﻭَﺍﻟﹾﻤ‪‬ﻄﹶﻠﱠﻘﹶـﺎﺕ‪ ‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺑ‪‬ـﺼ‪‬ﻦ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ :‬ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪.‬‬

‫)‪ (٢‬ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :-‬ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫـﻲ‬
‫ﺣﺎﺋﺾ‪ ،‬ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،r‬ﻓﺴﺄﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ‪:r‬‬
‫"ﻣﺮﻩ ﻓﻠﲑﺍﺟﻌﻬﺎ‪ ،‬ﰒ ﻟﻴﻤﺴﻜﻬﺎ ﺣﱴ ﺗﻄﻬﺮ‪ ،‬ﰒ ﲢﻴﺾ ﰒ ﺗﻄﻬﺮ‪ ،‬ﰒ ﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻚ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻃﻠﻖ ﻗﺒﻞ‬
‫ﺃﻥ ﳝﺲ‪ ،‬ﻓﺘﻠﻚ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺃﻥ ﺗﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ"‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣـﻦ ﻣﻮﺿـﻊ‪ ،‬ﻣﻨـﻬﺎ‬
‫ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٥٢٥١‬ﺍﻟﺼﺤﻴﺢ ‪ ،٤١/٧‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﲢـﺮﱘ‬
‫ﻃﻼﻕ ﺍﳊﺎﺋﺾ ﺑﻐﲑ ﺭﺿﺎﻫﺎ‪ ،‬ﻭﺃﻧﻪ ﻟﻮ ﺧﺎﻟﻒ ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﺮﺟﻌﺘﻬﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٤٧١‬ﺍﻟـﺼﺤﻴﺢ‬
‫‪.١٠٩٣/٢‬‬
‫)‪ (٣‬ﻳﻘﺼﺪ ﺑﻪ ﺧﻠﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳉﻨﺪﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺸﻬﲑ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ‪.‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١٩٧‬‬
‫)‪ (٥‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪ ،٣٣/٢‬ﻭﻣﺜﻠﻪ ﰲ ﺍﻟﺜﻤﺮ ﺍﻟﺪﺍﱐ ‪.٤٨٤/١‬‬
‫)‪ (٦‬ﺍﻷﻡ ‪.٢٢٤/٥‬‬
‫‪-٣٩٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺑِﺄﹶﻧ‪‬ﻔﹸﺴِﻬِﻦ‪ ‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪ ،(١‬ﻗﺎﻝ‪ :‬ﻭﺍﻷﻗﺮﺍﺀ ﻋﻨﺪﻧﺎ ‪ -‬ﻭﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﻋﻠﻢ‪ -‬ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓـﺈﻥ‬
‫ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ ﻭﻗﺪ ﻗﺎﻝ ﻏﲑﻛﻢ ﺍﳊﻴﺾ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﺩﻻﻟﺘﺎﻥ‪ ،‬ﺃﻭﳍﻤـﺎ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺍﻟﻜﺘﺎﺏ؟‪ ،‬ﻗﻴﻞ‪ :‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﺒﺎﺭﻙ ﻭ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﺇِﺫﹶﺍ ﻃﹶﻠﱠﻘﹾﺘ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀَ ﻓﹶﻄﹶﻠﱢﻘﹸﻮﻫ‪‬ﻦ‪ ‬ﻟِﻌِﺪ‪‬ﺗِﻬِﻦ‪ ،(٢)[‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ -‬ﺭﲪـﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ "ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺣﺎﺋﺾ ﰲ ﻋﻬـﺪ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﺴﺄﻝ ﻋﻤﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪" :r‬ﻣﺮﻩ ﻓﻠﲑﺍﺟﻌﻬﺎ‪ ،‬ﰒ‬
‫ﻟﻴﻤﺴﻜﻬﺎ ﺣﱴ ﺗﻄﻬﺮ‪ ،‬ﰒ ﲢﻴﺾ‪ ،‬ﰒ ﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻚ ﺑﻌﺪ ﻭﺇﻥ ﺷﺎﺀ ﻃﻠﻖ ﻗﺒـﻞ ﺃﻥ ﳝـﺲ‪،‬‬
‫ﻓﺘﻠﻚ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ‪ U‬ﺃﻥ ﺗﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ")‪ ،(٣‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﺧﱪﻧﺎ ﻣﺴﻠﻢ ﻭﺳﻌﻴﺪ‬
‫ﺑﻦ ﺳﺎﱂ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ "ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ ﻋﻤﺮ ﻳﺬﻛﺮ ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ ﺣﺎﺋﻀﺎ)‪،(٤‬‬
‫ﻭﻗﺎﻝ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻓﻠﻴﻄﻠﻖ ﺃﻭ ﻟﻴﻤﺴﻚ‪ ،‬ﻭﺗﻼ ﺍﻟﻨﱯ ‪] r‬ﺇِﺫﹶﺍ ﻃﹶﻠﱠﻘﹾﺘ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎﺀَ‬
‫ﻓﹶﻄﹶﻠﱢﻘﹸﻮﻫ‪‬ﻦ‪ ‬ﻟِﻌِﺪ‪‬ﺗِﻬِﻦ‪ ،(٥)[‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :-‬ﺃﻧﺎ ﺷﻜﻜﺖ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬
‫ﻓﺄﺧﱪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﷲ ‪ U‬ﺃﻥ ﺍﻟﻌﺪﺓ ﺍﻟﻄﻬﺮ ﺩﻭﻥ ﺍﳊﻴﺾ‪ ،‬ﻭﻗﺮﺃ }ﻓﻄﻠﻘـﻮﻫﻦ ﻟﻘﺒـﻞ‬
‫ﻋﺪ‪‬ﻦ{ ﺃﻥ ﺗﻄﻠﻖ ﻃﺎﻫﺮﺍ؛ ﻷ‪‬ﺎ ﺣﻴﻨﺌﺬ ﺗﺴﺘﻘﺒﻞ ﻋﺪ‪‬ﺎ‪ ،‬ﻭﻟﻮ ﻃﻠﻘـﺖ ﺣﺎﺋـﻀﺎ ﱂ ﺗﻜـﻦ‬
‫ﻣﺴﺘﻘﺒﻠﺔ ﻋﺪ‪‬ﺎ ﺇﻻ ﺑﻌﺪ ﺍﳊﻴﺾ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺍﻟﻠﺴﺎﻥ؟ ﻗﻴﻞ‪ :‬ﺍﻟﻘﺮﺀ ﺍﺳﻢ ﻭﺿﻊ ﳌﻌﲎ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻛﺎﻥ ﺍﳊﻴﺾ ﺩﻣﺎ ﻳﺮﺧﻴﻪ ﺍﻟﺮﺣﻢ ﻓﻴﺨﺮﺝ‪ ،‬ﻭﺍﻟﻄﻬﺮ ﺩﻡ ﳛﺘﺒﺲ ﻓﻼ ﳜﺮﺝ‪ ،‬ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﻣـﻦ‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﻘﺮﺀ ﺍﳊﺒﺲ‪ ،‬ﻟﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻫﻮ ﻳﻘﺮﻱ ﺍﳌﺎﺀ ﰲ ﺣﻮﺿـﻪ ﻭﰲ ﺳـﻘﺎﺋﻪ‪،‬‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﻳﻘﺮﻱ ﺍﻟﻄﻌﺎﻡ ﰲ ﺷﺪﻗﻪ‪ ،‬ﻳﻌﲏ ﳛﺒﺲ ﺍﻟﻄﻌﺎﻡ ﰲ ﺷﺪﻗﻪ‪ ،‬ﻗﺎﻝ ﺍﻟـﺸﺎﻓﻌﻲ‬
‫‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪.٢٢٨‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ :‬ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪.‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ :‬ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪.‬‬
‫‪-٣٩٤-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﺃ‪‬ﺎ ﺍﻧﺘﻘﻠﺖ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﲔ ﺩﺧﻠﺖ ﰲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ‪ :‬ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻌﻤﺮﺓ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺻﺪﻕ ﻋـﺮﻭﺓ‪ ،‬ﻭﻗـﺪ‬
‫ﺟﺎﺩﳍﺎ ﰲ ﺫﻟﻚ ﻧﺎﺱ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﷲ ‪-‬ﺗﺒﺎﺭﻙ ﺍﲰﻪ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪: -‬ﺻﺪﻗﺘﻢ‪ ،‬ﻭﻫﻞ ﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻷﻗﺮﺍﺀ؟ ﺍﻷﻗﺮﺍﺀ‪ :‬ﺍﻷﻃﻬﺎﺭ‪ ،‬ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ‬
‫ﺍﺑﻦ ﺷﻬﺎﺏ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺩﺭﻛﺖ ﺃﺣﺪﺍ ﻣﻦ ﻓﻘﻬﺎﺋﻨﺎ ﺇﻻ‬
‫ﻭﻫﻮ ﻳﻘﻮﻝ ﻫﺬﺍ‪ ،‬ﻳﺮﻳﺪ ﺍﻟﺬﻱ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﺧﱪﻧﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﻤﺮﺓ ﺑﻨـﺖ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﺇﺫﺍ ﻃﻌﻨﺖ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺑﺮﺋـﺖ‬
‫ﻣﻨﻪ‪ ،‬ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﺃﻥ ﺍﻷﺣﻮﺹ ﺑﻦ ﺣﻜﻴﻢ‬
‫ﻫﻠﻚ ﺑﺎﻟﺸﺎﻡ ﺣﲔ ﺩﺧﻠﺖ ﺍﻣﺮﺃﺗﻪ ﰲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻃﻠﻘﻬﺎ‪ ،‬ﻓﻜﺘـﺐ‬
‫ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻳﺴﺄﻟﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺯﻳﺪ ﺇ‪‬ﺎ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﻟﺪﻡ ﻣـﻦ‬
‫ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ ﻭﺑﺮﺉ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺮﺛﻪ‪ ،‬ﻭﻻ ﻳﺮﺛﻬﺎ")‪.(١‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ‪ :‬ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﻋﺪﺓ ﺫﻭﺍﺕ ﺍﳊـﻴﺾ ﺛﻼﺛـﺔ ﻗـﺮﻭﺀ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ ﻫﻞ ﻫﻮ ﺍﳊﻴﺾ ﺃﻭ ﺍﻟﻄﻬﺮ؟ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﻄﻬﺮ ﺟﻌـﻞ‬
‫‪‬ﺎﻳﺔ ﺍﻟﻌﺪﺓ ﺑﺒﺪﺍﻳﺔ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﺍﳊﻴﺾ ﺟﻌﻠﻪ ﺑﻨﻬﺎﻳﺔ ﺗﻠﻚ ﺍﳊﻴـﻀﺔ‪ ،‬ﻭﻻ‬
‫ﺷﻚ ﺃﻥ ﻟﺬﻟﻚ ﺍﳋﻼﻑ ﺃﺛﺮﺍ ﰲ ﻭﻗﺖ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻫﻞ ﻳﻨﺘﻬﻲ ﺑﺄﻭﻝ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺃﻭ‬
‫ﺁﺧﺮﻫﺎ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻄﻬﺮ ﺍﻟﺘﺎﱄ ﳍﺎ‪ ،‬ﻭﻣﻦ ﰒ ﺃﺛﺮ ﰲ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ ﺭﺟﻌﺘﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺭﺟﻌﻴﺔ‪،‬‬
‫ﺃﻭ ﺣﻘﻬﺎ ﰲ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻏﲑﻩ‪ ،‬ﺑﺎﺋﻨﺔ ﻛﺎﻧﺖ ﺃﻭ ﺭﺟﻌﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﻫﻨﺎ‪ :‬ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﺍﺳﺘﺪﻝ ﺑﻪ ﻛﻞ ﻓﺮﻳﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ‪-‬‬
‫ﺗﻌﺎﱃ‪] :-‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻄﹶﻠﱠﻘﹶﺎﺕ‪ ‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺑ‪‬ﺼ‪‬ﻦ‪ ‬ﺑِﺄﹶﻧ‪‬ﻔﹸﺴِﻬِﻦ‪ ‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪ ،(٢‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﺟـﻪ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ ﻭﻋﺪﺓ ﺍﻷﻗﺮﺍﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪ ،١٦٥٦‬ﺍﳌﻮﻃـﺄ‬
‫‪.٦٣٧/١‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٢٢٨‬‬
‫‪-٣٩٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻪ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺭﺷﺪ ﰲ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﳋﻼﻑ‪" :‬ﻭﺳﺒﺐ ﺍﳋﻼﻑ‪ :‬ﺍﺷﺘﺮﺍﻙ ﺍﺳﻢ ﺍﻟﻘﺮﺀ‪ ،‬ﻓﺈﻧـﻪ‬
‫ﻳﻘﺎﻝ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺪﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻭﻗﺪ ﺭﺍﻡ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺳﻢ ﺍﻟﻘﺮﺀ ﰲ ﺍﻵﻳﺔ ﻇﺎﻫﺮ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺮﺍﻩ‪ ،‬ﻓﺎﻟـﺬﻳﻦ ﻗـﺎﻟﻮﺍ‪ :‬ﺇ‪‬ـﺎ‬
‫ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳉﻤﻊ ﺧﺎﺹ ﺑﺎﻟﻘﺮﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻄﻬﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺮﺀ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﳊﻴﺾ ﳚﻤﻊ ﻋﻠﻰ ﺃﻗﺮﺍﺀ‪ ،‬ﻻ ﻋﻠﻰ ﻗﺮﻭﺀ‪ ،‬ﻭﺣﻜﻮﺍ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺃﻳﻀﺎ ﻓـﺈ‪‬ﻢ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﳊﻴﻀﺔ ﻣﺆﻧﺜﺔ‪ ،‬ﻭﺍﻟﻄﻬﺮ ﻣﺬﻛﺮ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺀ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺑﻪ ﺍﳊﻴﺾ ﳌﺎ ﺛﺒﺖ ﰲ‬
‫ﲨﻌﻪ ﺍﳍﺎﺀ؛ ﻷﻥ ﺍﳍﺎﺀ ﻻ ﺗﺜﺒﺖ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻌـﺸﺮﺓ‪ ،‬ﻭﻗـﺎﻟﻮﺍ ﺃﻳـﻀﺎ‪ :‬ﺇﻥ‬
‫ﺍﻻﺷﺘﻘﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻘﺮﺀ ﻣﺸﺘﻖ ﻣﻦ ﻗﺮﺃﺕ ﺍﳌﺎﺀ ﰲ ﺍﳊـﻮﺽ‪ .‬ﺃﻱ‪ :‬ﲨﻌﺘـﻪ‪،‬‬
‫ﻓﺰﻣﺎﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺪﻡ ﻫﻮ ﺯﻣﺎﻥ ﺍﻟﻄﻬﺮ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺃﻗﻮﻯ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﺍﻟﻔﺮﻳـﻖ ﺍﻷﻭﻝ ﻣـﻦ‬
‫ﻇﺎﻫﺮ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻣﻦ ﻇﺎﻫﺮ ﺍﻵﻳﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﻗـﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻗﻮﻟـﻪ ‪ -‬ﺗﻌـﺎﱃ‪-‬‬
‫‪]:‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻄﹶﻠﱠﻘﹶﺎﺕ‪ ‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺑ‪‬ﺼ‪‬ﻦ‪ ‬ﺑِﺄﹶﻧ‪‬ﻔﹸﺴِﻬِﻦ‪ ‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪ ،(١‬ﻇﺎﻫﺮ ﰲ ﲤﺎﻡ ﻛﻞ ﻗﺮﺀ ﻣﻨﻬﺎ‪ ،‬ﻷﻧـﻪ‬
‫ﻟﻴﺲ ﻳﻨﻄﻠﻖ ﺍﺳﻢ ﺍﻟﻘﺮﺀ ﻋﻠﻰ ﺑﻌﻀﻪ ﺇﻻ ﲡﻮﺯﺍ‪ ،‬ﻭﺇﺫﺍ ﻭﺻﻔﺖ ﺍﻷﻗﺮﺍﺀ ﺑﺄ‪‬ﺎ ﻫـﻲ ﺍﻷﻃﻬـﺎﺭ‬
‫ﺃﻣﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺪﺓ ﻋﻨﺪﻫﻢ ﺑﻘﺮﺀﻳﻦ ﻭﺑﻌﺾ ﻗﺮﺀ؛ ﻷ‪‬ﺎ ﻋﻨﺪﻫﻢ ﺗﻌﺘﺪ ﺑﺎﻟﻄﻬﺮ ﺍﻟﺬﻱ ﺗﻄﻠﻖ‬
‫ﻓﻴﻪ ﻭﺇﻥ ﻣﻀﻰ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻼ ﻳﻨﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺜﻼﺛﺔ ﺇﻻ ﲡـﻮﺯﺍ‪،‬‬
‫ﻭﺍﺳﻢ ﺍﻟﺜﻼﺛﺔ ﻇﺎﻫﺮ ﰲ ﻛﻤﺎﻝ ﻛﻞ ﻗﺮﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺘﻔﻖ ﺇﻻ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻷﻗﺮﺍﺀ ﻫـﻲ‬
‫ﺍﳊﻴﺾ؛ ﻷﻥ ﺍﻹﲨﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺃ‪‬ﺎ ﺇﻥ ﻃﻠﻘﺖ ﰲ ﺣﻴﻀﺔ ﺃ‪‬ﺎ ﻻ ﺗﻌﺘﺪ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﺍﺣﺘﺠﺎﺟﺎﺕ ﻣﺘﺴﺎﻭﻳﺔ ﻣﻦ ﺟﻬﺔ ﻟﻔﻆ ﺍﻟﻘﺮﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﺭﺿﻴﻪ ﺍﳊﺬﺍﻕ ﺃﻥ ﺍﻵﻳـﺔ‬
‫ﳎﻤﻠﺔ ﰲ ﺫﻟﻚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٢٢٨‬‬

‫‪-٣٩٦-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻭﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻤﻦ ﺃﻗﻮﻯ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﻣـﻦ ﺭﺃﻯ ﺃﻥ‬
‫ﺍﻷﻗﺮﺍﺀ ﻫﻲ ﺍﻷﻃﻬﺎﺭ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻭﻗﻮﻟﻪ ‪" :r‬ﻣﺮﻩ ﻓﻠﲑﺍﺟﻌﻬﺎ ﺣﱴ ﲢﻴﺾ‪،‬‬
‫ﰒ ﺗﻄﻬﺮ‪ ،‬ﰒ ﲢﻴﺾ‪ ،‬ﰒ ﺗﻄﻬﺮ‪ ،‬ﰒ ﻳﻄﻠﻘﻬﺎ ﺇﻥ ﺷﺎﺀ ﻗﺒﻞ ﺃﻥ ﳝﺴﻬﺎ‪ ،‬ﻓﺘﻠﻚ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺃﻣﺮ‬
‫ﺍﷲ ﺃﻥ ﻳﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ")‪ ،(١‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺃﻥ ﻃﻼﻕ ﺍﻟـﺴﻨﺔ ﻻ ﻳﻜـﻮﻥ ﺇﻻ ﰲ‬
‫ﻃﻬﺮ ﱂ ﲤﺲ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ ‪" :r‬ﻓﺘﻠﻚ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺃﻥ ﻳﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ")‪ (٢‬ﺩﻟﻴـﻞ‬
‫ﻭﺍﺿﺢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﺓ ﻫﻲ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻣﺘﺼﻼ ﺑﺎﻟﻌﺪﺓ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﺘﺄﻭﻝ ﻗﻮﻟﻪ‪" :‬ﻓﺘﻠﻚ ﺍﻟﻌﺪﺓ"‪ .‬ﺃﻱ‪ :‬ﻓﺘﻠﻚ ﻣﺪﺓ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻌﺪﺓ؛ ﻟﺌﻼ ﻳﺘـﺒﻌﺾ‬
‫ﺍﻟﻘﺮﺀ ﺑﺎﻟﻄﻼﻕ ﰲ ﺍﳊﻴﺾ‪.‬‬
‫ﻭﺃﻗﻮﻯ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻌﺪﺓ ﺇﳕﺎ ﺷﺮﻋﺖ ﻟﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺑﺮﺍﺀ‪‬ﺎ ﺇﳕـﺎ‬
‫ﺗﻜﻮﻥ ﺑﺎﳊﻴﺾ ﻻ ﺑﺎﻷﻃﻬﺎﺭ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻋﺪﺓ ﻣﻦ ﺍﺭﺗﻔﻊ ﺍﳊﻴﺾ ﻋﻨﻬﺎ ﺑﺎﻷﻳﺎﻡ‪ ،‬ﻓﺎﳊﻴﺾ‬
‫ﻫﻮ ﺳﺒﺐ ﺍﻟﻌﺪﺓ ﺑﺎﻷﻗﺮﺍﺀ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻗﺮﺍﺀ ﻫﻲ ﺍﳊﻴﺾ‪ ،‬ﻭﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻷﻗﺮﺍﺀ‬
‫ﻫﻲ ﺍﻷﻃﻬﺎﺭ ﺑﺄﻥ ﺍﳌﻌﺘﱪ ﰲ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﻫﻮ ﺍﻟﻨﻘﻠﺔ ﻣﻦ ﺍﻟﻄﻬﺮ ﺇﱃ ﺍﳊـﻴﺾ‪ ،‬ﻻ ﺍﻧﻘـﻀﺎﺀ‬
‫ﺍﳊﻴﺾ‪ ،‬ﻓﻼ ﻣﻌﲎ ﻻﻋﺘﺒﺎﺭ ﺍﳊﻴﻀﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﺎﻟﺜﻼﺙ ﺍﳌﻌﺘﱪ ﻓﻴﻬﻦ ﺍﻟﺘﻤـﺎﻡ‬
‫ﺃﻋﲏ‪ :‬ﺍﳌﺸﺘﺮﻁ‪ ،‬ﻫﻲ ﺍﻷﻃﻬﺎﺭ ﺍﻟﱵ ﺑﲔ ﺍﳊﻴﻀﺘﲔ‪ ،‬ﻭﻟﻜﻼ ﺍﻟﻔﺮﻳﻘﲔ ﺍﺣﺘﺠﺎﺟﺎﺕ ﻃﻮﻳﻠﺔ")‪.(٣‬‬
‫ﻭﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻠﺒﺎﺏ‪" :‬ﻷ‪‬ﺎ ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ ﻭﻫﻲ ﻃﺎﻫﺮ ﻓﺤﺎﺿﺖ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺑﺴﺎﻋﺔ ﻓﺤﺴﺐ )ﺫﻟﻚ( ﳍﺎ ﻗﺮﺀﺍ ﻣﻊ ﻗﺮﺀﻳﻦ )ﻣﺘﺘﺎﺑﻌﲔ( ﻛـﺎﻥ ﻋـﺪ‪‬ﺎ ﻗـﺮﺀﻳﻦ‬
‫ﻭﺑﻌﺾ )ﻗﺮﺀ(‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺮ‪‬ﻭﺀٍ[)‪.(٤‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪]:-‬ﺍﻟﹾﺤ‪‬ﺞ‪ ‬ﺃﹶﺷ‪‬ﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻌ‪‬ﻠﹸﻮﻣ‪‬ﺎﺕ‪ ،(٥)[‬ﻭﺍﻷﺷـﻬﺮ ﲨـﻊ‬

‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٣‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ‪ ١٠٩/٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٢٢٨‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١٩٧‬‬
‫‪-٣٩٧-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫)ﺷﻬﺮ( ‪ ،‬ﻭﺃﻗﻠﻪ ﺛﻼﺛﺔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺄﺷﻬﺮ ﺍﳊﺞ ﺷﻬﺮﺍﻥ ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﱂ ﻳﻘﻞ ﰲ ﺍﳊﺞ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﱂ ﳛﺼﺮﻩ ﺑﻌﺪﺩ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣـﺎ‬
‫ﺗﺮﻯ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﺍ ﻓﻘﺪ ﺣﺼﺮﻩ ﺑﻌﺪﺩ‪ ،‬ﻓﺼﺎﺭ ﻛﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‪] :-‬ﺇِﻥِ ﺍﺭ‪‬ﺗ‪‬ﺒ‪‬ﺘ‪‬ﻢ‪ ‬ﹶﻓﻌِﺪ‪‬ﺗ‪‬ﻬ‪‬ﻦ‪ ‬ﺛﹶﻼﺛﹶـﺔﹸ‬
‫ﺃﹶﺷ‪‬ﻬ‪‬ﺮٍ[)‪ ،(١‬ﻭﻟﻴﺲ ﰲ ﺇﳊﺎﻕ ﺍﳍﺎﺀ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺀ ﺍﻟﻄﻬﺮ؛ ﻷﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛـﺎﻥ ﻟـﻪ‬
‫ﺍﲰﺎﻥ ﻣﺬﻛﺮ ﻭﻣﺆﻧﺚ‪ ،‬ﻓﺈﺫﺍ ﲨﻊ ﺑﺎﳌﺬﻛﺮ ﺃﺛﺒﺖ ﺍﳍﺎﺀ‪ ،‬ﻭﺇﻥ ﲨﻊ ﺑﺎﳌﺆﻧﺚ ﺃﺳﻘﻂ ﺍﳍﺎﺀ‪ ،‬ﻓﺈﺫﺍ‬
‫ﲨﻊ ﺑﺎﳊﻴﻀﺔ ﺳﻘﻄﺖ ﺍﳍﺎﺀ ﻓﻘﻴﻞ‪ :‬ﺛﻼﺙ ﺣﻴﺾ‪ ،‬ﻭﺇﺫﺍ ﲨﻊ ﺑﺎﻟﻘﺮﺀ ﺃﺛﺒﺖ ﺍﳍﺎﺀ ﻓﻘﻴﻞ‪ :‬ﺛﻼﺛﺔ‬
‫ﻗﺮﻭﺀ")‪.(٢‬‬
‫ﻭﺑﻌﺪ ﻓﺈﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﺫﻭ ﻭﺟﻮﻩ‪ ،‬ﻭﳛﺘﻤﻞ ﻗـﻮﻝ ﻛـﻞ ﻣﻨـﻬﻤﺎ‬
‫ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺃﻳﻬﻤﺎ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﻤﺎ ﻟﻪ ﻗﻮﻟـﻪ ﺍﳌﻌﺘـﱪ‬
‫ﻭﻭﺟﻬﺔ ﻧﻈﺮﻩ ﺍﻟﱵ ﺗﻘﺪﺭ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻼﻓﺖ ﺃﻥ ﺍﻟﻔﺮﻳﻘﲔ ﻳﺴﺘﻨﺪﺍﻥ ﺇﱃ ﺩﻟﻴﻞ ﻭﺍﺣﺪ ﻛﺎﻥ ﻭﺟﻪ‬
‫ﺍﻟﺪﻻﻟﺔ ﻓﻴﻪ ﻇﻨﻴﺎ ﺭﻏﻢ ﺃﻧﻪ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻓﻬﻢ ﱂ ﳚﺎﺩﻟﻮﺍ ﰲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ‬
‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ ﺍﳌﻌﺪﻭﺩ‪ ،‬ﻓﺜﺎﺭ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻬﻤﲏ ﻫﻨـﺎ ﺍﻟﺘـﺮﺟﻴﺢ‪ ،‬ﻓﺎﻹﻧﻜـﺎﺭ ﰲ‬
‫ﺍﳋﻼﻓﻴﺎﺕ ﻏﲑ ﻣﻌﺘﱪ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻳﻬﻤﲏ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺳﺒﺐ ﺍﳋﻼﻑ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ‬
‫ﺁﻧﻔﺎ ﻣﻦ ﻧﺼﻮﺻﻬﻢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﻜﻢ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‬
‫ﻭﻫﻨﺎ ﻣﺜﺎﻝ ﺁﺧﺮ ﻋﻠﻰ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺩﻟﺔ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟـﺔ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﳋﻼﻑ ﰲ ﺣﻜﻢ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﺣﻴﺚ ﺍﺗﻔـﻖ ﺍﻟﻔﻘﻬـﺎﺀ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﻟﺘﺪﺍﻭﻱ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻜﻤﻪ‪ ،‬ﻫﻞ ﻫﻮ ﻭﺍﺟﺐ ﺃﻭ ﻣﺒﺎﺡ ﺃﻭ ﻣـﺴﺘﺤﺐ؟‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ :‬ﺍﻵﻳﺔ ‪.٤‬‬

‫)‪ (٢‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ ‪.٧٠٣/٢‬‬
‫‪-٣٩٨-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻭﻛﺎﻥ ﺧﻼﻓﻬﻢ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ (١‬ﻭﺍﳌﺎﻟﻜﻴﺔ)‪ (٢‬ﻭﲨﻬﻮﺭ ﺍﳊﻨﺎﺑﻠﺔ)‪ (٣‬ﺇﱃ ﺃﻥ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻣﺒﺎﺡ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳌﺬﻫﺐ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻣﺒﺎﺡ ﻭﺗﺮﻛﻪ ﺃﻓﻀﻞ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠـﻰ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﺇﰒ ﻋﻠﻰ ﻣﻦ ﺗﺮﻛﻪ ﻣﻄﻠﻘﺎ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٤‬ﻭﺑﻌﺾ ﺍﳊﻨﻔﻴـﺔ)‪ (٥‬ﺇﱃ ﺃﻥ ﺍﻟﺘـﺪﺍﻭﻱ ﻣـﻦ ﺍﻷﻣـﺮﺍﺽ‬
‫ﻣﺴﺘﺤﺐ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻣﺎ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ)‪،(٦‬‬
‫ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﻣﻦ ﺗﺮﻙ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻻ ﻳﻌﺪ ﺁﲦﺎ ﻛﺬﻟﻚ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٧‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (٨‬ﺇﱃ ﺃﻥ ﺍﻟﺘﺪﺍﻭﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻭﺍﺟﺐ ﺇﻥ ﻇـﻦ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﻜﻤﻠﺔ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﻟﻠﻄﻮﺭﻱ ‪ ،٢٣٧/٨‬ﻭﳎﻤﻊ ﺍﻷ‪‬ﺮ ﻟﺪﺍﻣﺎﺩ ﺃﻓﻨﺪﻱ ‪ ،٥٢٥/٢‬ﺑﺮﻳﻘـﺔ ﳏﻤﻮﺩﻳـﺔ‬
‫ﻟﻠﺨﺎﺩﻣﻲ ‪.٢٦٧/١‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ﻟﻠﻨﻔﺮﺍﻭﻱ ‪ ،٣٣٨/٢‬ﻭﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻟﻠﺒﺎﺟﻲ ‪ ،٢٦٢/٧‬ﻭﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ‬
‫‪.٧٧٠/٤‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ‪ ،٣٤٨/٢ ،١٦٥/٢‬ﻭﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻨﺢ ﺍﳌﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،٣٤٨/٢‬ﻭﺍﻹﻧـﺼﺎﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ ‪.٤٦٣/٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ‪ ،١٠٧ ،٩٧/٥‬ﻭﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ‪ ،٢٩٥/١‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﻟﻌﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ‬
‫ﺍﳊﺴﲔ ﺍﻟﻌﺮﺍﻗﻲ ‪.١٨٤/٨‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺗﻜﻤﻠﺔ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﻟﻠﻄﻮﺭﻱ ‪ ،٢٣٧/٨‬ﻭﳎﻤﻊ ﺍﻷ‪‬ﺮ ﻟﺪﺍﻣﺎﺩ ﺃﻓﻨﺪﻱ ‪ ،٥٢٥/٢‬ﻭﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳـﺔ‬
‫ﻟﻠﺨﺎﺩﻣﻲ ‪.٢٦٧/١‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.١٩١/١٤‬‬
‫)‪ (٧‬ﻭﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ‪.١٨٢/٣‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ ،١٦٥/٢‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪ ،٤٦٣/٢‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،٣٥٠/٢‬ﻗـﺎﻝ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺇﳕﺎ ﺃﻭﺟﺒﻪ ﻃﺎﺋﻔﺔ ﻗﻠﻴﻠﺔ ﻛﻤﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬
‫‪-٣٩٩-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻧﻔﻌﻪ‪ ،‬ﻓﺈﻥ ﻇﻦ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎ ﺑﻞ ﻣﺴﺘﺤﺒﺎ‪ ،‬ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘـﻮﻝ ﻳﻜـﻮﻥ‬
‫ﺗﺎﺭﻙ ﺍﻟﺘﺪﺍﻭﻱ ﺇﻥ ﻇﻦ ﻧﻔﻌﻪ ﻭﻣﺎﺕ ﺁﲦﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﲨﻴﻌﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -١‬ﻋﻦ ﺟﺎﺑﺮ ‪ t‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ "ﻟﻜﻞ ﺩﺍﺀ ﺩﻭﺍﺀ‪ ،‬ﻓﺈﺫﺍ ﺃﺻـﺎﺏ ﺩﻭﺍﺀ‬
‫ﺍﻟﺪﺍﺀ ﺑﺮﺃ ﺑﺈﺫﻥ ﺍﷲ ‪.(١)"U‬‬
‫‪ -٢‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪" :‬ﻋﻠﻴﻜﻢ ‪‬ﺬﻩ ﺍﳊﺒﺔ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻓﺈﻥ ﻓﻴﻬـﺎ‬
‫ﺷﻔﺎﺀً ﻣﻦ ﻛﻞ ﺩﺍﺀ ﺇﻻ ﺍﻟﺴﺎﻡ")‪.(٢‬‬
‫‪ -٣‬ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺷﺮﻳﻚ ‪ t‬ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺃﺻﺤﺎﺑﻪ ﻛﺄﳕـﺎ ﻋﻠـﻰ‬
‫ﺭﺅﻭﺳﻬﻢ ﺍﻟﻄﲑ‪ ،‬ﻓﺴﻠﻤﺖ ﰒ ﻗﻌﺪﺕ‪ ،‬ﻓﺠﺎﺀ ﺍﻷﻋﺮﺍﺏ ﻣﻦ ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻧﺘﺪﺍﻭﻯ‪ ،‬ﻗﺎﻝ‪" :‬ﺗﺪﺍﻭﻭﺍ‪ ،‬ﻓﺈﻥ ﺍﷲ ‪-‬ﻋﺰ ﻭﺟﻞ‪ -‬ﱂ ﻳﻀﻊ ﺩﺍﺀ ﺇﻻ ﻭﺿـﻊ ﻟـﻪ ﺩﻭﺍﺀ ﺇﻻ‬
‫ﺍﳍﺮﻡ")‪.(٣‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﺳﺘﺪﻝ ‪‬ﺎ ﺃﺻﺤﺎﺏ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻭﺟﻪ ﺍﻻﺳـﺘﺪﻻﻝ‬
‫‪‬ﺎ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﺑﺎﻹﺑﺎﺣﺔ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺃﺧﱪ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻟﻜﻞ ﺩﺍﺀ ﺩﻭﺍﺀ‪ ،‬ﻭﺃﻧﻪ‬
‫ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺪﺍﺀ ﰎ ﺍﻟﺸﻔﺎﺀ ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ ، -‬ﻓﺪﻝ ﺫﻟـﻚ ﻋﻠـﻰ ﺍﺳـﺘﺤﺒﺎﺏ‬
‫ﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﻷﻧﻪ ﺃﺧﺬ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻣﻦ ﺃﺳﺒﺎﺏ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻮﺏ ﻓﻌﻠﻪ‪.‬‬

‫‪.٢٦٩/٢٤‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺎﺏ ﻟﻜﻞ ﺩﺍﺀ ﺩﻭﺍﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٢٠٤‬ﺍﻟﺼﺤﻴﺢ ‪.١٧٢٩/٤‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﻭﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﺑﺎﺏ ﺍﳊﺒﺔ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٠٤١‬ﻭﻗـﺎﻝ‪ :‬ﻫـﺬﺍ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،٣٨٥/٤‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﺍﻟـﺴﻨﻦ ﺍﻟﻜـﱪﻯ ‪،٣٤٥/٩‬‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺑﻠﻔﻆ ﻣﻐﺎﻳﺮ‪ ،‬ﻳﻨﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ ،‬ﺑﺎﺏ ﺍﳊﺒـﺔ‬
‫ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٥٦٨٧‬ﺍﻟﺼﺤﻴﺢ ‪ ،١٢٤/٧‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺪﺍﻭﻱ ﺑﺎﳊﺒﺔ ﺍﻟﺴﻮﺩﺍﺀ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٢١٥‬ﺍﻟﺼﺤﻴﺢ ‪.١٧٣٥/٤‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺘﺪﺍﻭﻯ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪ ،٣٨٥٥‬ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪،٣/٤‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﻭﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺪﻭﺍﺀ ﻭﺍﳊﺚ ﻋﻠﻴﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ ‪،٢٠٣٨‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.٣٨٣/٤‬‬
‫‪-٤٠٠-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻘﺪ ﺃﻣﺮ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻼﺝ ﺑﺎﳊﺒﺔ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﺃﺭﺷـﺪ‬
‫ﻟﻔﺎﺋﺪ‪‬ﺎ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ ﻫﻨﺎ ﻏﲑ ﻣﻠﺰﻡ‪ ،‬ﻓﻴﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺘـﺪﺍﻭﻱ ﻫﻨـﺎ ﻣـﺴﺘﺤﺐ ﻻ‬
‫ﻭﺍﺟﺐ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﳌﺎ ﺟﺎﺯ ﺍﻟﺘﺪﺍﻭﻱ ﺑﻐﲑﻫﺎ ﻭﻫﻮ ﻏﲑ ﻭﺍﺭﺩ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺫﻟﻚ ﻗﺮﻳﻨﺔ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻻ ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻘﺪ ﺳﺄﻝ ﻓﻴﻪ ﺍﻷﻋﺮﺍﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺇﺑﺎﺣـﺔ ﺍﻟـﺪﻭﺍﺀ‪،‬‬
‫ﻓﻘﺎﻝ ﳍﻢ ﺗﺪﺍﻭﻭﺍ‪ ،‬ﻓﻜﺎﻥ ﺍﳊﺪﻳﺚ ﺻﺮﳛﺎ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﻷﻥ ﺍﳌﻨﺪﻭﺏ ﺃﻗـﻞ ﻣـﺎ‬
‫ﻳﻜﻮﻥ ﰲ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ،r‬ﻭﻫﻮ ﻣﺎ ﺣﺪﺙ ﻫﻨﺎ ﻓﻜﺎﻥ ﺍﻟﺘﺪﺍﻭﻱ ﻣﺴﺘﺤﺒﺎ ﻻ ﻭﺍﺟﺒـﺎ‪،‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﻷﻣﺮﻫﻢ ﺑﻪ ‪ r‬ﺟﺰﻣﺎ ﺑﻴﺎﻧﺎ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻼ ﳚﻮﺯ ﺗﺄﺧﲑ ﺍﻟﺒﻴﺎﻥ ﻋـﻦ‬
‫ﻭﻗﺖ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﻗﺖ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻮﺟﻮﺏ ﻓﻘﺪ ﻗﺎﻝ ﰲ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﺃﻣﺮ ﺍﻟـﻨﱯ‬
‫‪ r‬ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﻟﺘﺪﺍﻭﻱ ﻭﺣﺾ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺘﻪ‪،‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻷﻣﺮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﱂ ﻳﺼﺮﻓﻪ ﻋﻨﻪ ﺻﺎﺭﻑ‪.‬‬
‫ﻭﺳﺒﺐ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻫﻮ ﺩﻻﻟﺔ ﺍﻷﻣﺮ ﰲ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻬﻞ ﲢﻤﻞ‬
‫ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﺃﻭ ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﺍﻟﻨﺪﺏ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺗﺪﺍﺧﻞ ﺍﻟﺘﺪﺍﻭﻱ ﻣـﻊ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﻟﱪﺀ‪ ،‬ﻟﻮﺭﻭﺩ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﺗﺒﲔ ﺃﻥ ﺍﻟﺪﻭﺍﺀ ﻻ ﻳﻨﻔﻊ ﲝﺎﻟﻪ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﺍﻟﱪﺀ‬
‫ﻣﻦ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ ، -‬ﻳﻘﻮﻝ ﺍﻟﺰﻳﻠﻌﻲ‪" :‬ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻰ ﻣﻦ ﺗـﺪﺍﻭﻯ ﺇﺫﺍ ﻛـﺎﻥ ﻳـﺮﻯ ﺃﻥ‬
‫ﺍﻟﺸﺎﰲ ﻫﻮ ﺍﷲ ﺩﻭﻥ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻭﺍﺀ ﺟﻌﻠﻪ ﺳﺒﺒﺎ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﳌﻌﺎﰲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﷲ –‬
‫ﺗﻌﺎﱃ‪ -‬ﻋﻨﺪ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺭﻭﺍﻩ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺘﺪﺍﻭﻱ ﻓﺬﺍﻙ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻌﺎﰿ ﳌﺎ ﺳﻠﻢ‪ ،‬ﻭﳓﻦ ﻧﻘﻮﻝ ﻻ ﳚﻮﺯ ﳌﺜـﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﺪﺍﻭﻱ")‪.(١‬‬

‫)‪ (١‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪ ،٣٢/٦‬ﻭﻣﺜﻠﻪ ﰲ‪ :‬ﺗﻜﻤﻠﺔ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪.٢٣٧/٨‬‬

‫‪-٤٠١-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳊﺎﺝ‪" :‬ﻭﻣﻨﻪ ﻭﺃﻥ ﺍﻷﺩﻭﻳﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻻ ﺗﻮﺟﺐ ﺷﻔﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺃﺳﺒﺎﺏ‬
‫ﻭﻭﺳﺎﺋﻂ ﳜﻠﻖ ﺍﷲ ﻋﻨﺪﻫﺎ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﺼﺤﺔ ﺍﻟﱵ ﻻ ﳜﻠﻘﻬﺎ ﺃﺣﺪ ﺳﻮﺍﻩ‪ ،‬ﻓﻜﻴﻒ ﻳﻨـﺴﺒﻬﺎ‬
‫ﻋﺎﻗﻞ ﺇﱃ ﲨﺎﺩ ﻣﻦ ﺍﻷﺩﻭﻳﺔ ﺃﻭ ﺳﻮﺍﻫﺎ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳋﻠﻖ ﺍﻟﺸﻔﺎﺀ ﺑﺪﻭﻥ ﺳﺒﺐ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺃﺳﺒﺎﺏ ﺟﺮﺕ ﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ﲟﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﻋﻠﻰ ﺗﻌﻠـﻖ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺑﺎﻷﺳﺒﺎﺏ")‪.(١‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻥ ﺍﳋﻼﻑ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳـﺚ ﻛـﺎﻥ ﺳـﺒﺒﺎ ﰲ‬
‫ﺍﳋﻼﻑ ﰲ ﺍﻟﻔﺮﻉ ﺍﻟﻔﻘﻬﻲ ﺑﺸﺄﻥ ﺣﻜﻢ ﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﻓﺎﳌﺮ ﺑﺎﻟﺘﺪﺍﻭﻱ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﺴﺎﺑﻘﺔ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﺍﺳﺘﺪﻟﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻓﺮﻳﻖ ﲪﻞ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺍﻭﻱ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻋﻠﻰ ﻣﻘﺘﻀﻰ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ ﻟﻘﺮﻳﻨﺔ ﺃﺣﺎﺩﻳﺚ ﻭﻧﺼﻮﺹ ﺃﺧﺮﻯ‪ ،‬ﻭﻣﻨـﻬﻢ‬
‫ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻣﺮﺍ ﻣﻄﻠﻘﺎ ﺧﺎﻟﻴﺎ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﲪﻠـﻪ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺪﺏ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻗﻞ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺮ‪ ،‬ﻟﻮﺭﻭﺩ ﺃﺣﺎﺩﻳﺚ ﻭﻧﺼﻮﺹ ﺃﺧﺮﻯ ﻣﻐﺎﻳﺮﺓ‪ ،‬ﻭﻟﻜﻞ ﻗﻮﻝ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺬﻛﺮ ﻓﺘﻌﺘﱪ ﻭﺗﺸﻜﺮ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﺍﺟﺘﻬﺎﺩﺍ ﻳﺜﺎﺏ ﺻﺎﺣﺒﻬﺎ ﻣﱴ ﺍﺳﺘﻔﺮﻍ ﻭﺳﻌﻪ ﰲ‬
‫ﻃﻠﺐ ﺍﳊﻖ‪ ،‬ﻭﻛﺎﻥ ﻫﺪﻓﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻜﻢ ﺍﻟﺸﺮﻉ‪ ،‬ﻻ ﺍﻟﺘﻄﺎﻭﻝ ﻋﻠﻰ ﺍﻟﻐﲑ ﻭﺣﺐ ﺍﻟﺰﻫﻮ‬
‫ﻭﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﺃﻭ ﺷﻬﻮﺓ ﺍﳉﺪﻝ ﻭﺍﳌﻨﺎﻗﺸﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺴﻠﻢ ﺍﳊـﺎﻝ‬
‫ﺍﻟﺴﻠﻢ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺆﺟﻞ ﺍﳌﺜﻤﻦ ﺣﺎﻝ ﺍﻟﺜﻤﻦ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻡ ﺍﳌﺸﺘﺮﻱ ﺑﺪﻓﻊ‬
‫ﺍﻟﺜﻤﻦ ﺇﱃ ﺍﻟﺒﺎﺋﻊ ﻭﻳﻨﺘﻈﺮ ﺗﺴﻠﻢ ﺍﳌﺒﻴﻊ ﺇﱃ ﺣﲔ ﺃﻭﺍﻧﻪ ﺍﶈﺪﺩ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻣـﺸﺮﻭﻉ ﻋﻠـﻰ‬
‫ﺧﻼﻑ ﺍﻷﺻﻞ ﻟﻜﻮﻧﻪ ﺑﻴﻌﺎ ﻟﻠﻤﻌﺪﻭﻡ‪ ،‬ﻭﻟﻜﻦ ﺃﺟﻴﺰ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻫﻢ ﻳﺴﻠﻔﻮﻥ ﺑﺎﻟﺘﻤﺮ ﺍﻟـﺴﻨﺘﲔ ﻭﺍﻟـﺜﻼﺙ‪،‬‬
‫ﻓﻘﺎﻝ‪" :‬ﻣﻦ ﺃﺳﻠﻒ ﰲ ﺷﻲﺀ‪ ،‬ﻓﻔﻲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻭﺯﻥ ﻣﻌﻠﻮﻡ‪ ،‬ﺇﱃ ﺃﺟﻞ ﻣﻌﻠﻮﻡ")‪.(٢‬‬

‫)‪ (١‬ﺍﳌﺪﺧﻞ ‪.١٢١/٤‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻠﻢ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻠﻢ ﰲ ﻛﻴﻞ ﻣﻌﻠـﻮﻡ‪ ،‬ﺣـﺪﻳﺚ ﺭﻗـﻢ‪،٢٢٤٠‬‬
‫ﺍﻟﺼﺤﻴﺢ ‪ ،٨٥/٣‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ‪ ،‬ﺑـﺎﺏ ﺍﻟـﺴﻠﻢ‪ ،‬ﺣـﺪﻳﺚ ﺭﻗـﻢ‪ ،١٦٠٤‬ﺍﻟـﺼﺤﻴﺢ‬
‫‪-٤٠٢-‬‬
 ‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺴﻠﻢ ﺍﳌﺆﺟﻞ‪ ،‬ﻟﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻗﺪ ﻭﺭﺩ ﻓﻴﻪ‬
‫ﺻﺮﺍﺣﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ ،(١‬ﻭﺍﳌﺎﻟﻜﻴﺔ)‪ ،(٢‬ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳌﺬﻫﺐ)‪ (٣‬ﺇﱃ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ‪،‬‬
‫ﺑﻞ ﻻﺑﺪ ﰲ ﺍﻟﺴﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺟﻼ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ)‪.(٤‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺒﺎﺑﺮﰐ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺪﻟﻴﻞ ﻫﻨﺎ‪" :‬ﻭﻟﻨﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :‬ﻣـﻦ ﺃﺳـﻠﻢ‬
‫ﻣﻨﻜﻢ ﻓﻠﻴﺴﻠﻢ ﰲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻭﺯﻥ ﻣﻌﻠﻮﻡ‪ ،‬ﺇﱃ ﺃﺟﻞ ﻣﻌﻠﻮﻡ"‪ ،‬ﺷﺮﻁ ﳉﻮﺍﺯ ﺍﻟﺴﻠﻢ ﺇﻋﻼﻡ‬
‫ﺍﻷﺟﻞ‪ ،‬ﻛﻤﺎ ﺷﺮﻁ ﺇﻋﻼﻡ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻣﻦ ﺃﺭﺍﺩ ﺳﻠﻤﺎ ﻣﺆﺟﻼ ﻓﻠﻴﺴﻠﻢ ﺇﱃ ﺃﺟﻞ‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺑﻪ ﻧﻘﻮﻝ‪ ،‬ﻭﺍﳊﺼﺮ ﳑﻨﻮﻉ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﱂ ﻳﺒﻖ ﻣﻘﻴﺪﺍ ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﻟـﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ‪" :‬ﰲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ ﻭﻭﺯﻥ ﻣﻌﻠﻮﻡ"‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﰲ‬
‫ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻓﻜﺎﻥ ﰲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ ﺇﻥ ﻛﺎﻥ ﻛﻴﻠﻴﺎ‪ ،‬ﻭﻭﺯﻥ ﻣﻌﻠﻮﻡ ﺇﻥ ﻛﺎﻥ ﻭﺯﻧﻴﺎ‪ ،‬ﻓﻴﻘـﺪﺭ‬
‫ﺇﱃ ﺃﺟﻞ ﻣﻌﻠﻮﻡ ﺇﻥ ﻛﺎﻥ ﻣﺆﺟﻼ‪ ،‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﻌﻘﻞ ﻛﻔﺖ ﻣﺆﻧﺔ ﺍﻟﺘﻤﻴﻴـﺰ‪ ،‬ﻓـﻼ‬
‫ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻷﻧﻪ ﺧﻼﻑ ﺍﻷﺻﻞ‪ ،‬ﺳﻠﻤﻨﺎﻩ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻠﺰﻡ ﻣـﻦ ﲢﻤـﻞ ﺍﶈـﺬﻭﺭ‬
‫ﻟﻀﺮﻭﺭﺓ ﲢﻤﻠﻪ ﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻻ ﺿﺮﻭﺭﺓ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻷﺟﻞ")‪.(٥‬‬
‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪" :‬ﻭﻟﻨﺎ‪ ،‬ﻗﻮﻝ ﺍﻟﻨﱯ ‪" :r‬ﻣﻦ ﺃﺳﻠﻒ ﰲ ﺷﻲﺀ‪ ،‬ﻓﻠﻴﺴﻠﻒ ﰲ ﻛﻴـﻞ‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﺃﻭ ﻭﺯﻥ ﻣﻌﻠﻮﻡ‪ ،‬ﺇﱃ ﺃﺟﻞ ﻣﻌﻠﻮﻡ"‪ .،‬ﻓﺄﻣﺮ ﺑﺎﻷﺟﻞ‪ ،‬ﻭﺃﻣﺮﻩ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻷﻧﻪ‬

‫‪.١٢٢٦/٣‬‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،١٢٦/١٢‬ﲢﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺴﻤﺮﻗﻨﺪﻱ ‪ ،١١/٢‬ﺍﻟﻌﻨﺎﻳﺔ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ﻟﻠﺒﺎﺑﺮﰐ ‪.٨٦/٧‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ،٦٩٢/٢‬ﺍﻟﺬﺧﲑﺓ ﻟﻠﻘﺮﺍﰲ ‪ ،٢٥٣/٥‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪ ،٩٩/٢‬ﺍﻟﺜﻤـﺮ‬
‫ﺍﻟﺪﺍﱐ ﺹ‪.٥١٦‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺪﻉ ‪ ،١٨٢/٤‬ﺍﳌﻐﲏ ‪ ،٢١٨/٤‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٣٢٧/٤‬ﺍﻹﻧـﺼﺎﻑ ﻟﻠﻤـﺮﺩﺍﻭﻱ‬
‫‪.٩٨/٥‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ ‪.٢١٨/٤‬‬
‫)‪ (٥‬ﺍﻟﻌﻨﺎﻳﺔ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ‪ ،٨٦/٧‬ﻭﻣﺜﻠﻪ ﰲ‪ :‬ﺍﻟﺒﻨﺎﻳﺔ ﻟﻠﻌﻴﲏ ‪.٣٤٣/٨‬‬
‫‪-٤٠٣-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺃﻣﺮ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺒﻴﻴﻨﺎ ﻟﺸﺮﻭﻁ ﺍﻟﺴﻠﻢ‪ ،‬ﻭﻣﻨﻌﺎ ﻣﻨﻪ ﺑﺪﻭ‪‬ﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻻ ﻳـﺼﺢ ﺇﺫﺍ ﺍﻧﺘﻔـﻰ‬
‫ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻷﺟﻞ‪ ،‬ﻭﻷﻥ ﺍﻟﺴﻠﻢ ﺇﳕﺎ ﺟﺎﺯ ﺭﺧﺼﺔ ﻟﻠﺮﻓﻖ‪ ،‬ﻭﻻ ﳛﺼﻞ ﺍﻟﺮﻓـﻖ‬
‫ﺇﻻ ﺑﺎﻷﺟﻞ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻷﺟﻞ ﺍﻧﺘﻔﻰ ﺍﻟﺮﻓﻖ‪ ،‬ﻓﻼ ﻳﺼﺢ‪ ،‬ﻛﺎﻟﻜﺘﺎﺑﺔ")‪.(١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(٢‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ)‪ ،(٣‬ﻭﺍﻟﻠﺨﻤﻲ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ)‪ (٤‬ﺇﱃ ﺃﻧﻪ ﳚـﻮﺯ‬
‫ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ ﻛﻤﺎ ﳚﻮﺯ ﺍﻟﺴﻠﻢ ﺍﳌﺆﺟﻞ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻭﺟﻮﺩ ﺍﻷﺟﻞ ﻟﺼﺤﺔ ﺍﻟﺴﻠﻢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ،y‬ﻭﺍﻷﺳﻮﺩ ﻭﺍﳊﺴﻦ)‪ ،(٥‬ﻭﻋﻄـﺎﺀ ﺃﺑـﻮ ﺛـﻮﺭ ﻭﺍﺑـﻦ‬
‫ﺍﳌﻨﺬﺭ)‪.(٦‬‬
‫ﻭﻗﺪ ﺑﻨﻮﺍ ﻣﺬﻫﺒﻬﻢ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺫﻛﺮ ﺍﻷﺟﻞ ﰲ ﺍﳊﺪﻳﺚ ﻻ ﻳﺴﺘﻠﺰﻡ ﻛـﻮﻥ‬
‫ﺍﻟﺴﻠﻢ ﻣﺆﺟﻼ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﺟﻼ ﻓﻠﻴﻜﻦ ﺍﻷﺟﻞ ﻣﻌﻠﻮﻣﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻨﻮﻭﻱ‪" :‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﺮﺍﻁ ﻛﻮﻥ ﺍﻟﺴﻠﻢ ﻣﺆﺟﻼ‪ ،‬ﺑﻞ ﳚﻮﺯ ﺣﺎﻻ‪ ،‬ﻷﻧﻪ‬
‫ﺇﺫﺍ ﺟﺎﺯ ﻣﺆﺟﻼ ﻣﻊ ﺍﻟﻐﺮﺭ ﻓﺠﻮﺍﺯ ﺍﳊﺎﻝ ﺃﻭﱃ‪ ،‬ﻷﻧﻪ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻐﺮﺭ‪ ،‬ﻭﻟﻴﺲ ﺫﻛﺮ ﺍﻷﺟﻞ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻻﺷﺘﺮﺍﻁ ﺍﻷﺟﻞ‪ ،‬ﺑﻞ ﻣﻌﻨﺎﻩ ﺇﻥ ﻛﺎﻥ ﺃﺟﻞ ﻓﻠﻴﻜﻦ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻜﻴﻞ ﻟـﻴﺲ‬
‫ﺑﺸﺮﻁ‪ ،‬ﺑﻞ ﳚﻮﺯ ﺍﻟﺴﻠﻢ ﰲ ﺍﻟﺜﻴﺎﺏ ﺑﺎﻟﺬﺭﻉ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻜﻴﻞ ﲟﻌﲎ ﺃﻧﻪ ﺇﻥ ﺃﺳﻠﻢ ﰲ ﻣﻜﻴﻞ‬
‫ﻓﻠﻴﻜﻦ ﻛﻴﻼ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﺃﻭ ﰲ ﻣﻮﺯﻭﻥ ﻓﻠﻴﻜﻦ ﻭﺯﻧﺎ ﻣﻌﻠﻮﻣﺎ")‪.(٧‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻘﻮﻟﲔ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺬﺍﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫـﻮ ﺍﻟـﻮﺍﺭﺩ ﰲ‬
‫ﺍﻟﺴﻠﻢ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺘﻮﺟﻴﻪ ﻟﻠﺪﻟﻴﻞ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ ﺍﺧﺘﻠﻒ ﻋﻨﺪ ﻛﻞ ﻣﻨﻬﻤﺎ‪.‬‬

‫)‪ (١‬ﺍﳌﻐﲏ ‪.٢١٨/٤‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺮﺍﻓﻌﻲ ‪ ،٢٢٦/٩‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪ ،٧/٤‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ‪ ،١٠/٥‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ‪.٨/٣‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺒﺪﻉ ‪ ،١٨٢/٤‬ﺍﻹﻧﺼﺎﻑ ‪.٩٨/٥‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺬﺧﲑﺓ ﻟﻠﻘﺮﺍﰲ ‪.٢٥٣/٥‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﻟﻠﻌﻴﲏ ‪.٦٩/١٢‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﻨﺎﻳﺔ ﻟﻠﻌﻴﲏ ‪ ،٣٤٢/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﻠﱯ ﻋﻠﻰ ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪.١١٥/٤‬‬
‫)‪ (٧‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.٤١/١١‬‬
‫‪-٤٠٤-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﰲ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﳋﻼﻑ ﻭﺳﺒﺒﻪ‪" :‬ﻭﺃﻣـﺎ ﻗﻮﻟـﻪ ‪" :r‬ﺇﱃ ﺃﺟـﻞ‬
‫ﻣﻌﻠﻮﻡ"‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﻦ ﻣﻨﻊ ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔـﺔ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﻳﻮﺟﻪ ﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ "ﻓﻠﻴﺴﻠﻒ" ﺇﱃ ﺍﻷﺟﻞ ﻭﺍﻟﻌﻠﻢ ﻣﻌﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﺍ ﺍﳊـﺎﻝ ﻭﺟﻬـﻮﺍ‬
‫ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻌﻠﻢ ﻓﻘﻂ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﻥ ﺃﺳﻠﻢ ﺇﱃ ﺃﺟﻞ ﻓﻠﻴﺴﻠﻢ ﺇﱃ ﺃﺟﻞ ﻣﻌﻠﻮﻡ‪ ،‬ﻻ ﺇﱃ‬
‫ﺃﺟﻞ ﳎﻬﻮﻝ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ")‪.(١‬‬
‫ﻭﺑﻌﺪ ﻓﺈﻥ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﻭﻗﻊ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟـﺔ‬
‫ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﻛﻞ ﻓﺮﻳﻖ ﺃﻥ ﻳﺒﲔ ﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﲟﺎ ﻟﻪ ﻣﻦ ﻋﻠـﻢ ﺑﺎﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﺎﻟﻴﺐ ﺍﳋﻄﺎﺏ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺗﺪﻋﻢ ﻗﻮﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﺧﻼﻓﻬﻢ ﰲ ﺍﻟﻨﻬﺎﻳـﺔ‬
‫ﻛﺎﻥ ﻳﻬﺪﻑ ﺇﱃ ﺇﺟﻼﺀ ﻭﺟﻪ ﺍﳊﻖ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﺼﻮﺍﺏ ﻭﺇﺷﻬﺎﺭﻩ ﻟﻠﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﱂ ﻳﺸﻨﻊ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺇﻧﻪ ﺍﻧﻔﺮﺩ ﺑﺎﳊﻖ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻓﺎﺋﺪﺓ ﻣﻦ ﺧﻼﻓﻬـﻢ‬
‫ﺇﻻ ﺫﻟﻚ ﺍﻷﺩﺏ ﺍﻟﻌﺎﱄ ﻣﻦ ﻓﻨﻮﻥ ﺍﳉﺪﻝ ﻟﻜﻔﺎﻩ‪ ،‬ﻣﺎ ﺑﺎﻟﻪ ﻭﻗﺪ ﺃﻓﺎﺩ ﺍﻟﺸﺮﻳﻌﺔ ﺳﻌﺔ ﻭﻣﺮﻭﻧـﺔ‪،‬‬
‫ﻭﺭﻓﻖ ﺑﺎﻟﻨﺎﺱ ﺧﲑﺍ ﻭﺭﲪﺔ‪ ،‬ﺟﻌﻠﺖ ﻗﻮﻝ ﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺻﺎﳊﺎ ﰲ ﺯﻣﺎﻧـﻪ‪ ،‬ﺃﻭ ﻣﻜﺎﻧـﻪ‪ ،‬ﺃﻭ‬
‫ﻟﺸﺨﺺ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻮﻝ ﻏﲑﻩ ﺻﺎﳊﺎ ﰲ ﺯﻣﺎﻥ‪ ،‬ﺃﻭ ﻣﻜﺎﻥ‪ ،‬ﺃﻭ ﻟﺸﺨﺺ ﺁﺧﺮ‪ ،‬ﻓﺎﻛﺘﺴﺐ‬
‫ﺍﻟﻔﻘﻪ ﻣﻦ ﺫﻟﻚ ﺍﳋﻼﻑ ﺛﺮﺍﺀ ﻭﺗﻨﻮﻋﺎ ﺟﻌﻠﻪ ﻣﺼﺪﺭﺍ ﺭﺣﺒﺎ ﻟﻸﺣﻜـﺎﻡ ﺍﻟـﺸﺮﻋﻴﺔ ﰲ ﻛـﻞ‬
‫ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ‪.‬‬
‫***‬

‫)‪ (١‬ﺇﺣﻜﺎﻡ ﺍﻹﺣﻜﺎﻡ ‪ ،١٣٣/٢‬ﻭﻗﺮﻳﺐ ﻣﻨﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪.٤٣٤/٤‬‬
‫‪-٤٠٥-‬‬
 ‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻟﺨﺎﺗﻤــﺔ‬

‫ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﻃﺮﻕ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺫﻛﺮﻩ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺧﻼﻓﻬـﻢ ﻓﻴـﻪ‪،‬‬
‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﺑﺴﺒﺒﻪ ﻓﺈﱐ ﺃﺻﻞ ﺇﱃ ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ ﻭﺃﺫﻛﺮ‬
‫ﻧﺘﺎﺋﺠﻪ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻣﺮ ﺛﺎﺑﺖ‪ ،‬ﻭﻫﻮ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺛﺮﺍﺀ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺣﻴﺚ‬
‫ﲤﻴﺰ ﺑﻜﻮﻧﻪ ﺧﻼﻓﺎ ﰲ ﺍﻟﻔﺮﻭﻉ ﻻ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻛﺎﻥ ﺧﻼﻓﺎ ﻟﻠﺒﺤﺚ ﻋـﻦ ﺍﳊـﻖ‪ ،‬ﻻ‬
‫ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺍﳋﺼﻢ‪ ،‬ﻭﻻ ‪‬ﺮﺩ ﺷﻬﻮﺓ ﺍﳉﺪﻝ ﻭﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﻣﻦ ﰒ ﲤﻴﺰ ﺑﺄﺩﺏ ﺍﳋﻼﻑ‬
‫ﺍﻟﺮﺍﻗﻲ ﺍﻟﺬﻱ ﺟﻌﻞ ﻛﻞ ﻓﻘﻴﻪ ﻳﻘﺪﺭ ﺍﻵﺧﺮ‪ ،‬ﻭﳚﻌﻞ ﻗﻮﻟﻪ ﻻ ﻳﻘﻄﻊ ﺑﺎﻟﻴﻘﲔ ﺑﻞ ﻫﻮ ﳏﺘﻤﻞ‬
‫ﻟﻠﺼﻮﺍﺏ‪.‬‬
‫‪ -٢‬ﺇﻥ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﺼﻄﻠﺢ ﻣﺮﻛﺐ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻟﻪ ﺗﻌﺮﻳﻒ ﻋﻨﺪ ﺍﻟﻔﻘﻬـﺎﺀ ﺍﳌﺘﻘـﺪﻣﲔ ﺃﻭ‬
‫ﺍﶈﺪﺛﲔ‪ ،‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﻳﻘﺼﺪ ﺑﻪ ﻣﺎ ﻳﺴﺘﻨﺒﻄﻪ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫‪ -٣‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻛﺎﻧﺖ ﻟﻪ ﺃﺳﺒﺎﺏ ﻫﻲ ﰲ ﲨﻠﺘﻬﺎ ﺗﺪﺧﻞ ﺿـﻤﻦ‬
‫ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻋﺎﻣﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﲣﺘﻠﻒ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺎﻣﺔ ﰲ ﻛﻮﻥ ﺍﻟﺴﺒﺐ ﰲ‬
‫ﺍﳋﻼﻑ ﻫﻮ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻻ ﺍﻟﺪﻟﻴﻞ ﻧﻔﺴﻪ‪ ،‬ﻓﻬﻮ ﺛﺎﺑﺖ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ﻭﻟﻜﻨـﻪ ﳐﺘﻠـﻒ‬
‫ﻋﻨﺪﻫﻢ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪.‬‬
‫‪ -٤‬ﻟﻘﺪ ﻧﺘﺞ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺍﺧﺘﻼﻑ ﰲ ﻣﺌﺎﺕ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴـﺔ ﺍﻟـﱵ‬
‫ﻳﺼﻌﺐ ﺣﺼﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩﺕ ﻋﺪﺩﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺒﺤﺚ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺘﺤﺼﻴﺐ ﰲ ﻣﲎ‪ ،‬ﻭﰲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﰲ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺍﳊﺎﺋﺾ‪،‬‬
‫ﻭﺍﻟﺴﻠﻢ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺘﺪﺍﻭﻱ‪ ،‬ﻭﻧﻜﺎﺡ ﻣﻮﻃﻮﺀﺓ ﺍﻷﺏ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻋﺮﺿﺖ‬
‫ﳍﺎ ﰲ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ‪ ،‬ﺃﻭ ﻋﻨﺪ ﺫﻛﺮ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﰲ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪.‬‬

‫‪-٤٠٦-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ -٥‬ﺇﻥ ﻣﻮﺿﻮﻉ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﳛﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺔ ﻣﻮﺳﻌﺔ ﺗﺒﲔ ﺃﺳﺒﺎﺑﻪ ﻭﺃﺛﺮﻫﺎ ﰲ ﺍﻟﻔـﺮﻭﻉ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺛﺮ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻔﻘﻪ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﻭﺃﺩﻋـﻮ ﺍﷲ ‪-‬‬
‫ﺗﻌﺎﱃ‪ -‬ﺃﻥ ﺃﻭﻓﻖ ﰲ ﺗﻮﺳﻌﺔ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺃﻧﺎ ﺑﺼﺪﺩ ﺍﻹﻋﺪﺍﺩ ﳍﺎ ﺍﻵﻥ ﻣﻦ‬
‫ﲝﺚ ﻣﻔﺼﻞ ﻟﻠﻤﻮﺿﻮﻉ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫***‬

‫‪-٤٠٧-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻟﻤﺮﺍﺟـﻊ ﻭﺍﻟﻤﺼﺎﺩﺭ‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫‪١‬‬

‫ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﺍﻟﻮﺷﻲ ﺍﳌﺮﻗﻮﻡ ﰲ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻟﺼﺪﻳﻖ ﺑـﻦ ﺣـﺴﻦ‬ ‫‪٢‬‬
‫ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻟﺘﻘﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺎﰲ ﺑﻦ ﻋﻠﻲ‬ ‫‪٣‬‬
‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺳﻨﺔ ‪١٤١٦‬ﻫـ‪١٩٩٥ ،‬ﻡ‪.‬‬
‫ﺇﺣﻜﺎﻡ ﺍﻹﺣﻜﺎﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻟﺘﻘﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﻋﻠـﻲ‬ ‫‪٤‬‬
‫ﺑﻦ ﻭﻫﺐ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻘﻮﺻﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﻃﺒﻌﺔ ﻣﻄﺒﻌﺔ ﺍﻟـﺴﻨﺔ‬
‫ﺍﶈﻤﺪﻳﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻟﺴﻴﻒ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻋﻠﻲ ﺑـﻦ‬ ‫‪٥‬‬
‫ﳏﻤﺪ ﺍﻵﻣﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺣﻴﺎﻥ ﺍﻟﻀﱯ ﺍﻟـﺸﻬﲑ ﺑﻮﻛﻴـﻊ‪،‬‬ ‫‪٦‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﺳﺒﺎﺑﻪ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﺃﺑﻮ ﺳﺮﻳﻊ ﳏﻤﺪ ﻋﺒﺪﺍﳍﺎﺩﻱ‪ ،‬ﻃﺒﻌﺔ‬ ‫‪٧‬‬
‫ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﻲ ﺃﺳﺒﺎﺑﻪ ﻭﻣﻮﻗﻔﻨﺎ ﻣﻨﻪ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻭﺟﻴﻪ ﳏﻤـﻮﺩ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬ ‫‪٨‬‬
‫ﺍﳍﺪﻯ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﲟﺼﺮ‪.‬‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻣﻌﻨﺎﻩ‪ ،‬ﻧﺸﺄﺗﻪ‪ ،‬ﺃﻧﻮﺍﻋﻪ‪ ،‬ﺃﺳﺒﺎﺑﻪ‪ ،‬ﺿﻮﺍﺑﻄﻪ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤـﺪ‬ ‫‪٩‬‬
‫ﺷﺮﻳﻒ ﻣﺼﻄﻔﻰ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٨‬ﻫـ‪٢٠٠٧ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ ﻟﻠﻨﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﺎﻷﺭﺩﻥ‪.‬‬
‫‪-٤٠٨-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ ١٠‬ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﺪ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﻣﻮﺩﻭﺩ‬

‫ﺍﳌﻮﺻﻠﻲ ﺍﻟﺒﻠﺪﺣﻲ ﺍﳊﻨﻔﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )ﻭﺻـﻮﺭ‪‬ﺎ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٣٥٦ ،‬ﻫـ‪١٩٣٧ ،‬ﻡ‪.‬‬
‫‪ ١١‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻨﺢ ﺍﳌﺮﻋﻴﺔ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻣﻔﻠﺢ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٢‬ﺃﺩﺏ ﺍﳋﻼﻑ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻃﻪ ﺟﺎﺑﺮ ﻓﻴﺎﺽ ﺍﻟﻌﻠﻮﺍﱐ‪ ،‬ﻃﺒﻌﺔ ﻛﺘـﺎﺏ‬
‫ﺍﻷﻣﺔ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﳎﻠﺔ ﺍﻷﻣﺔ ﺍﻟﻘﻄﺮﻳﺔ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﺳـﻊ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‪،‬‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ ‪١٤٠٥‬ﻩ‪.‬‬
‫‪ ١٣‬ﺃﺩﺏ ﺍﳋﻼﻑ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﺴﻌﻴﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺑﺎﺷﻨﻔﺮ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﺆﻟﻒ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ ١٤‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱄ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻮﻛﺎﱐ ﺍﻟﻴﻤﲏ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٩‬ﻫـ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٥‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛـﻲ‪ ،‬ﻃﺒﻌـﺔ‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٦‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﳌﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪١٤٣٥‬ﻫـ‪٢٠١٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﻧﺸﺮ ﺇﺣﺴﺎﻥ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﺎﻟﻌﺮﺍﻕ‪.‬‬
‫‪ ١٧‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﲪـﺪ ﺑـﻦ ﲪـﺪﻱ‬
‫ﺍﻟﺼﺎﻋﺪﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٣٢‬ﻫـ‪٢٠١١ ،‬ﻡ‪ ،‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤـﺚ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ ١٨‬ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﰲ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺃﰊ ﳛﲕ ﺯﻛﺮﻳﺎ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-٤٠٩-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫‪ ١٩‬ﺍﻷﻡ‪ ،‬ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬

‫‪ ٢٠‬ﺍﻻﻧﺘﻘﺎﺀ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻟﻺﻣﺎﻡ ﺃﰊ ﻋﻤﺮ ﺍﻷﻧﺪﻟﺴﻲ ﺍﳊﺎﻓﻆ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟـﱪ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪١٤١٧‬ﻫـ‪١٩٩٧ ،‬ﻡ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﻠﺐ‪ ،‬ﺳﻮﺭﻳﺎ‪.‬‬
‫‪ ٢١‬ﺍﻹﻧﺼﺎﻑ ﰲ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳋﻼﻑ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ‪ ،‬ﻟﻌﻼﺀ ﺍﻟﺪﻳﻦ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺩﺍﻭﻱ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺼﺎﳊﻲ ﺍﳊﻨﺒﻠـﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ ٢٢‬ﺍﻹﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﻄﺮﻳﻘﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٤١٨‬ﻫـ‪١٩٩٧ ،‬ﻡ‪ ،‬ﺩﻭﻥ ﻧﺎﺷﺮ‪.‬‬
‫‪ ٢٣‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳒﻴﻢ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٢٤‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑـﻦ‬
‫‪‬ﺎﺩﺭ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٤‬ﻫـ‪١٩٩٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﱯ‪.‬‬
‫‪ ٢٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻟﻌﻼﺀ ﺍﻟﺪﻳﻦ ﺃﰊ ﺑﻜﺮ ﺑـﻦ ﻣـﺴﻌﻮﺩ ﺑـﻦ‬
‫ﺃﲪﺪ ﺍﻟﻜﺎﺳﺎﱐ ﺍﳊﻨﻔﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٦‬ﻫـ‪١٩٨٦ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٢٦‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﻷﰊ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ ﺍﻟﺸﻬﲑ ﺑﺎﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻘـﺎﻫﺮﺓ ﺳـﻨﺔ‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٤ ،‬ﻡ‪.‬‬
‫‪ ٢٧‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻷﰊ ﺍﻟﻔﺪﺍﺀ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﻫﺠـﺮ‬
‫ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬

‫‪-٤١٠-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ ٢٨‬ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ‪ ،‬ﻷﰊ ﺳﻌﻴﺪ ﳏﻤﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﳋﺎﺩﻣﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٢٩‬ﺑﻠﻐﺔ ﺍﻟﺴﺎﻟﻚ ﻷﻗﺮﺏ ﺍﳌﺴﺎﻟﻚ ﺍﳌﻌﺮﻭﻑ ﲝﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ‪،‬‬
‫ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳋﻠﻮﰐ‪ ،‬ﺍﻟﺸﻬﲑ ﺑﺎﻟﺼﺎﻭﻱ ﺍﳌـﺎﻟﻜﻲ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ‪.‬‬
‫‪ ٣٠‬ﺍﻟﺒﻨﺎﻳﺔ ﰲ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻟﺒﺪﺭ ﺍﻟﺪﻳﻦ ﺃﰊ ﳏﻤﺪ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑـﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻐﻴﺘﺎﰉ ﺍﳊﻨﻔﻰ ﺍﻟﻌﻴﲎ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٠‬ﻫـ‪٢٠٠٠ ،‬ﻡ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٣١‬ﺍﻟﺒﻴﺎﻥ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻷﰊ ﺍﳊﺴﲔ ﳛﲕ ﺑﻦ ﺃﰊ ﺍﳋﲑ ﺑـﻦ ﺳـﺎﱂ‬
‫ﺍﻟﻌﻤﺮﺍﱐ ﺍﻟﻴﻤﲏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢١‬ﻫـ‪٢٠٠٠ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﳌﻨﻬﺎﺝ‪.‬‬
‫‪ ٣٢‬ﺑﻴﺎﻥ ﺍﳌﺨﺘﺼﺮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﺜﻨﺎﺀ ﳏﻤﻮﺩ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ )ﺃﰊ ﺍﻟﻘﺎﺳﻢ( ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤـﺪ ﺍﻷﺻـﻔﻬﺎﱐ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪١٤٠٦‬ﻫـ‪١٩٨٦ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﳌﺪﱐ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ ٣٣‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ﻭﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﻌﻠﻴﻞ ﳌﺴﺎﺋﻞ ﺍﳌﺴﺘﺨﺮﺟﺔ‪ ،‬ﻷﰊ ﺍﻟﻮﻟﻴﺪ‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٨‬ﻫــ‪١٩٨٨ ،‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٣٤‬ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﳌﺨﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳـﻒ ﺍﻟﻌﺒـﺪﺭﻱ‬
‫ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﻟﺸﻬﲑ ﺑﺎﳌﻮﺍﻕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٦‬ﻫـ‪١٩٩٦ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٣٥‬ﺗﺎﺭﻳﺦ ﺍﳋﻤﻴﺲ ﰲ ﺃﺣﻮﺍﻝ ﺃﻧﻔﺲ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟـﺪﻳﺎﺭ‬
‫ﺑﻜﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬

‫‪-٤١١-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫‪ ٣٦‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺷﺮﺡ ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﺃﰊ ﻋﻤﺮ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﳏﺠﺐ ﺍﻟﺒﺎﺭﻋﻲ ﺍﻟﺰﻳﻠﻌﻰ ﺍﳊﻨﻔﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٣٧‬ﲢﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻷﰊ ﺑﻜﺮ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺃﲪﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤١٤‬ﻫـ‪١٩٩٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٣٨‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻷﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﻃﺒﻌﺔ‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ ﲟﺼﺮ‪.‬‬
‫‪ ٣٩‬ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﻟﻠﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻴـﺎﺽ ﺑـﻦ‬
‫ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼﱯ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﻣﻄﺒﻌﺔ ﻓﻀﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ‪ ،‬ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ ٤٠‬ﺗﻜﻤﻠﺔ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﶈﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻄﻮﺭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤١‬ﺗﻜﻤﻠﺔ ﺍ‪‬ﻤﻮﻉ‪ ،‬ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤٢‬ﺍﻟﺘﻠﻘﲔ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻧﺼﺮ ﺍﻟـﺜﻌﻠﱯ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٥‬ﻫـ‪٢٠٠٥ ،‬ﻡ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤٣‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻷﰊ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ ﺍﳍﺮﻭﻱ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪٢٠١‬ﻡ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤٤‬ﺍﻟﺜﻤﺮ ﺍﻟﺪﺍﱐ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‪ ،‬ﺻﺎﱀ ﺑﻦ ﻋﺒﺪﺍﻟـﺴﻤﻴﻊ ﺍﻵﰊ‬
‫ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤٥‬ﺍﳉﻮﻫﺮﺓ ﺍﻟﻨﲑﺓ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﻘﺪﻭﺭﻱ‪ ،‬ﻷﰊ ﺑﻜﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳊﺪﺍﺩﻱ‬
‫ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﻴﻤﲏ ﺍﳊﻨﻔﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٢٢‬ﻫـ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﳋﲑﻳـﺔ‬
‫ﲟﺼﺮ‪.‬‬
‫‪ ٤٦‬ﺣﺎﺷﻴﺔ ﺍﻟﺒﺠﲑﻣﻲ ﻋﻠﻰ ﺍﳋﻄﻴﺐ )ﲢﻔﺔ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺷﺮﺡ ﺍﳋﻄﻴﺐ(‪ ،‬ﻟﻠـﺸﻴﺦ‬

‫‪-٤١٢-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﺠﲑﻣﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬

‫‪ ٤٧‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﻠﱯ ﻋﻠﻰ ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﻳﻮﻧﺲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺸﻠﱯ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣١٣‬ﻫــ‪ ،‬ﺍﳌﻄﺒﻌـﺔ‬
‫ﺍﻷﻣﲑﻳﺔ ﺑﺒﻮﻻﻕ‪.‬‬
‫‪ ٤٨‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﻛﻔﺎﻳﺔ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑـﻦ‬
‫ﻣﻜﺮﻡ ﺍﻟﺼﻌﻴﺪﻱ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺳﻨﺔ ‪١٤١٤‬ﻫـ‪١٩٩٤ ،‬ﻡ‪.‬‬
‫‪ ٤٩‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤـﺪ ﺑـﻦ‬
‫ﺣﺒﻴﺐ ﺍﻟﺒﺼﺮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺸﻬﲑ ﺑﺎﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ ‪١٤١٩‬ﻫــ‪،‬‬
‫‪١٩٩٩‬ﻡ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٠‬ﺩﺭﺭ ﺍﳊﻜﺎﻡ ﺷﺮﺡ ﻏﺮﺭ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻓﺮﺍﻣﺮﺯ ﺑﻦ ﻋﻠﻲ ﺍﻟﺴﻴﻮﺍﺳﻲ ﺍﳊﻨﻔﻲ‬
‫ﺍﻟﺸﻬﲑ ﲟﻨﻼ ﺧﺴﺮﻭ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥١‬ﺍﻟﺬﺧﲑﺓ‪ ،‬ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳌـﺎﻟﻜﻲ‬
‫ﺍﻟﺸﻬﲑ ﺑﺎﻟﻘﺮﺍﰲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٢‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ )ﺃﰊ ﺯﻳﺪ( ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﻔﺰﻱ‪ ،‬ﺍﻟﻘـﲑﻭﺍﱐ‪،‬‬
‫ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٣‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ﻭﻋﻤﺪﺓ ﺍﳌﻔﺘﲔ‪ ،‬ﻷﰊ ﺯﻛﺮﻳﺎ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﳛـﲕ ﺑـﻦ ﺷـﺮﻑ‬
‫ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٤‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﻨﺔ ﺍﳌﻨﺎﻇﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳉﻤﺎﻋﻴﻠﻲ‬
‫ﺍﳌﻘﺪﺳﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﺸﻬﲑ ﺑﺎﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫‪١٤٢٣‬ﻫـ‪٢٠٠٢ ،‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳ‪‬ﺎﻥ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪ ٥٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ ﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫‪-٤١٣-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﺼﻞ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ ٥٦‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻷﰊ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﺷﺪﺍﺩ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﺍﻷﺯﺩﻱ ﺍﻟﺴﺠِﺴﺘﺎﱐ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺑﺼﻴﺪﺍ ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٧‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻷﰊ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳ‪‬ﻮ‪‬ﺭﺓ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٨‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻬﺪﻱ ﺑﻦ ﻣـﺴﻌﻮﺩ‬
‫ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟـﺪﺍﺭﻗﻄﲏ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ ‪١٤٢٤‬ﻫــ‪،‬‬
‫‪٢٠٠٤‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٥٩‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،‬ﻷﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳـﻰ ﺍﻟﺒﻴﻬﻘـﻲ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٤٢٤‬ﻫـ‪٢٠٠٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦٠‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ‪ ،‬ﻃﺒﻌﺔ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦١‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ‪ ،‬ﻷﰊ ﺍﻟﻔﻼﺡ ﻋﺒﺪ ﺍﳊﻲ ﺑﻦ ﺃﲪـﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﻟﻌﻜﺮﻱ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻻﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦٢‬ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ‪ ،‬ﻟﺴﻌﺪ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ ٦٣‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﻼﺀ ﺇﺩﺭﻳـﺲ‬
‫ﺍﻟﺼﻨﻬﺎﺟﻲ ﺍﳌﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٣‬ﻫـ‪١٩٧٣ ،‬ﻡ‪،‬‬
‫ﺷﺮﻛﺔ ﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳌﺘﺤﺪﺓ‪.‬‬
‫‪ ٦٤‬ﺷﺮﺡ ﺍﳋﺮﺷﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦٥‬ﺷﺮﺡ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺍﳋﺮﻗﻲ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﳏﻤـﺪ ﺑـﻦ ﻋﺒـﺪﺍﷲ‬
‫ﺍﻟﺰﺭﻛﺸﻲ ﺍﳌﺼﺮﻱ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٣‬ﻫــ‪١٩٩٣ ،‬ﻡ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫‪-٤١٤-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺍﻟﻌﺒﻴﻜﺎﻥ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫‪ ٦٦‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻣﱳ ﺍﳌﻘﻨﻊ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳉﻤﺎﻋﻴﻠﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﻟﻠﻨـﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦٧‬ﺷﺮﻑ ﺍﳌﺼﻄﻔﻰ‪ ،‬ﻷﰊ ﺳﻌﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻟﻨﻴـﺴﺎﺑﻮﺭﻱ‬
‫ﺍﳋﺮﻛﻮﺷﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٤‬ﻫـ‪٢٠٠٣ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﺒـﺸﺎﺋﺮ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.‬‬
‫‪ ٦٨‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﺍﳌﺴﻤﻰ ﺩﻗﺎﺋﻖ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻲ‪ ،‬ﻟﻠﺸﻴﺦ‬
‫ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺒﻬﻮﰐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٤‬ﻫـ‪١٩٩٣ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﻋـﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٦٩‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻷﰊ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺷـﺮﻑ ﺍﻟﻨـﻮﻭﻱ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٨‬ﻫـ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٠‬ﺍﻟﺼﺤﺎﺡ ﺗﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺻﺤﺎﺡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻷﰊ ﻧﺼﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪١٤٠٧‬ﻫـ‪١٩٨٧ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻷﰊ ﺣﺎﰎ ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﻣﻌﺎﺫ ﺑﻦ‬
‫ﻣﻌﺒﺪ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺒ‪‬ﺴﱵ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠٨‬ﻫـ‪١٩٨٨ ،‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٢‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜـﺔ ‪١٤٠٧‬ﻫــ‬
‫‪١٩٨٧‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٣‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٢‬ﻫـ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٤‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫‪-٤١٥-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬

‫‪ ٧٥‬ﺍﻟﻌﱪ ﰲ ﺧﱪ ﻣﻦ ﻏﱪ‪ ،‬ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٦‬ﺍﻟﻌﺪﺓ ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ‪ ،‬ﻟﺒﻬﺎﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪١٤١٣‬ﻫـ‪١٩٩٣ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٧‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻟﺒﺪﺭ ﺍﻟﺪﻳﻦ ﺃﰊ ﳏﻤﺪ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ‬
‫ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻐﻴﺘﺎﰉ ﺍﳊﻨﻔﻰ ﺍﻟﻌﻴﲎ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٨‬ﺍﻟﻌﻨﺎﻳﺔ ﰲ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻷﻛﻤﻞ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺍﻟﺒـﺎﺑﺮﰐ‪ ،‬ﻃﺒﻌـﺔ ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٧٩‬ﺍﻟﻌﲔ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑـﻦ ﲤـﻴﻢ ﺍﻟﻔﺮﺍﻫﻴـﺪﻱ‬
‫ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ﲟﺼﺮ‪.‬‬
‫‪ ٨٠‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻷﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌـﺴﻘﻼﱐ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ﺳﻨﺔ ‪١٣٧٩‬ﻫـ‪.‬‬
‫‪ ٨١‬ﻓﺘﺢ ﺍﻟﻌﺰﻳﺰ ﺑﺸﺮﺡ ﺍﻟﻮﺟﻴﺰ )ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ(‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﳏﻤـﺪ ﺍﻟﺮﺍﻓﻌـﻲ‬
‫ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٨٢‬ﺍﻟﻔﺮﻭﻉ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٤‬ﻫــ‪٢٠٠٣ ،‬ﻡ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٨٣‬ﻓﺮﻕ ﻣﻌﺎﺻﺮﺓ ﺗﻨﺘﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨـﻬﺎ‪ ،‬ﻟﻠـﺪﻛﺘﻮﺭ‬
‫ﻏﺎﻟﺐ ﺍﻟﻌﻮﺍﺟﻲ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﺴﻮﻳﻖ‪ ،‬ﺟﺪﺓ‪.‬‬
‫‪ ٨٤‬ﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻷﰊ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺜﻘﺎﻓـﺔ ﻟﻠﻨـﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ ﲟﺼﺮ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪-٤١٦-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ ٨٥‬ﻓﺼﻮﻝ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻣﺴﺎﻋﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻄﻴﺎﺭ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫‪١٤٢٣‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ ٨٦‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﳌﺒﺠﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳉﻤﺎﻋﻴﻠﻲ ﺍﳌﻘﺪﺳﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﺸﻬﲑ‬
‫ﺑﺎﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٤‬ﻫــ‪١٩٩٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٨٧‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻷﰊ ﻋﻤﺮ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﱪ ﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻨﻤﺮﻱ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٠‬ﻫــ‪١٩٨٠ ،‬ﻡ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪ ٨٨‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻟﻠﺸﻴﺦ ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﺒﻬﻮﰐ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٨٩‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﻟﻌﻼﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﻨﻔﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٠‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﰊ ﳏﻤﺪ ﻋﻠﻲ ﺑـﻦ ﺃﰊ‬
‫ﳛﲕ ﺯﻛﺮﻳﺎ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟـﻲ ﺍﳌﻨﺒﺠـﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫‪١٤١٤‬ﻫـ‪١٩٩٩٤ ،‬ﻡ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ ٩١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻓﺮﻳﻘﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪،‬‬
‫ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٢‬ﺍﳌﺒﺪﻉ ﰲ ﺷﺮﺡ ﺍﳌﻘﻨﻊ‪ ،‬ﻟﱪﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﻔﻠـﺢ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٤٢١‬ﻫـ‪٢٠٠٠ ،‬ﻡ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٣‬ﺍﳌﺒﺴﻮﻁ ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺳﻬﻞ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺳﻨﺔ ‪١٤٠٨‬ﻩ‪١٩٨٨ ،‬ﻡ‪.‬‬
‫‪-٤١٧-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫‪ ٩٤‬ﳎﻤﻊ ﺍﻷ‪‬ﺮ ﺷﺮﺡ ﻣﻠﺘﻘﻰ ﺍﻷﲝﺮ‪ ،‬ﻟﻌﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺷﻴﺨﻲ ﺯﺍﺩﻩ ﺍﻟـﺸﻬﲑ‬
‫ﺑﺪﺍﻣﺎﺩ ﺃﻓﻨﺪﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٥‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪ ،‬ﻷﰊ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﳊﻠﻴﻢ ﺑـﻦ ﺗﻴﻤﻴـﺔ‪،‬‬
‫ﻃﺒﻌﺔ ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺑﺎﳌﺪﻳﻨـﺔ ﺍﳌﻨـﻮﺭﺓ‪ ،‬ﺳـﻨﺔ‬
‫‪١٤١٦‬ﻫـ‪١٩٩٦ ،‬ﻡ‪.‬‬
‫‪ ٩٧‬ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﻦ ﻗﺎﺳﻢ ﺍﳊﻼﻕ ﺍﻟﻘﺎﲰﻲ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٨‬ﺍﶈﺼﻮﻝ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺘﻴﻤﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٤١٨‬ﻫـ‪١٩٩٧ ،‬ﻡ‪ ،‬ﻣﺆﺳـﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٩٩‬ﺍﶈﻴﻂ ﺍﻟﱪﻫﺎﱐ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﻨﻌﻤﺎﱐ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‪ ،‬ﻷﰊ‬
‫ﺍﳌﻌﺎﱄ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣ‪‬ﺎﺯ‪‬ﺓﹶ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺍﳊﻨﻔﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٤‬ﻫـ‪٢٠٠٤ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٠‬ﺍﳌﺪﺧﻞ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺒﺪﺭﻱ ﺍﻟﻔﺎﺳـﻲ ﺍﳌـﺎﻟﻜﻲ‬
‫ﺍﻟﺸﻬﲑ ﺑﺎﺑﻦ ﺍﳊﺎﺝ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ ١٠١‬ﺍﳌﺪﻭﻧﺔ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻷﺻـﺒﺤﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ ‪١٤١٥‬ﻫــ‪،‬‬
‫‪١٩٩٤‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٢‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻷﰊ ﻋﺒـﺪﺍﷲ ﳏﻤـﺪ ﺑـﻦ ﻋﺒـﺪﺍﷲ ﺍﳊـﺎﻛﻢ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١١‬ﻫـ‪١٩٩١ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬

‫‪-٤١٨-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٣‬ﺍﳌﺴﺘﺼﻔﻰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻷﰊ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٤١٣‬ﻫـ‪١٩٩٢ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٤‬ﺍﳌﺴﻨﺪ‪ ،‬ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢١‬ﻫـ‪،‬‬
‫‪٢٠٠١‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٥‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﰲ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﳌﺼﻄﻔﻰ ﺍﻟـﺴﻴﻮﻃﻲ ﺍﻟﺮﺣﻴﺒـﺎﱐ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤١٥‬ﻫـ‪١٩٩٤ ،‬ﻡ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٦‬ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺍﻟﺼﺮﺩﰲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٧‬ﺍﳌﻌﺘﺼﺮ ﻣﻦ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ‪ ،‬ﻷﰊ ﺍﶈﺎﺳﻦ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﳏﻤﺪ ﺍﳌﹶﻠﹶﻄﻲ ﺍﳊﻨﻔﻲ‪ ،‬ﻃﺒﻌﺔ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٠٨‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﳊﺮﻣﲔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ ١٠٩‬ﺍﳌﻐﲏ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳉﻤﺎﻋﻴﻠﻲ‬
‫ﺍﳌﻘﺪﺳﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺍﻟﺸﻬﲑ ﺑﺎﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻃﺒﻌـﺔ ﻣﻜﺘﺒـﺔ‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ ١١٠‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﻌﺎﱐ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﶈﻤﺪ ﺍﻟﺸﺮﺑﻴﲏ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٤١٥‬ﻫـ‪١٩٩٤ ،‬ﻡ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١١‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ‪ ،‬ﻷﰊ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪١٤٠٨‬ﻫـ‪١٩٨٨ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٢‬ﺍﳌﻨﺘﻈﻢ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﻢ‪ ،‬ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٢‬ﻫــ‪١٩٩٢ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫‪-٤١٩-‬‬
‫ﺍﻟﻌﺪﺩ )‪(٦٤‬‬ ‫‪ ‬‬

‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٣‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﻣﻮﻃﺄ ﻣﺎﻟﻚ‪ ،‬ﻟﻠﻘﺎﺿﻲ ﺃﰉ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻌﺪ ﺑﻦ‬
‫ﺃﻳﻮﺏ ﺑﻦ ﻭﺍﺭﺙ ﺍﻟﺒﺎﺟﻲ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٤‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﳌﺴﻨﺪﺓ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﻋﻠـﻲ ﺑـﻦ ﺍﳉـﺎﺭﻭﺩ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍ‪‬ﺎﻭﺭ ﲟﻜﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠٨‬ﻫــ‪١٩٨٨ ،‬ﻡ‪ ،‬ﻣﺆﺳـﺴﺔ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٥‬ﺍﳌﻬﺬﺏ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻷﰊ ﺍﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳـﻒ‬
‫ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٦‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﻟﺸﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﳏﻤـﺪ ﺑـﻦ ﳏﻤـﺪ ﺑـﻦ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳌﻐﺮﰊ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﻄﺎﺏ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺳـﻨﺔ‬
‫‪١٣٩٨‬ﻫـ‪١٩٧٨ ،‬ﻡ‪.‬‬
‫‪ ١١٧‬ﺍﳌﻮﻃﺄ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧـﺲ ﺍﻷﺻـﺒﺤﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ ‪١٤٢٥‬ﻫــ‪،‬‬
‫‪٢٠٠٤‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺯﺍﻳﺪ ﺑﻦ ﺳﻠﻄﺎﻥ ﺁﻝ ‪‬ﻴﺎﻥ ﻟﻸﻋﻤﺎﻝ ﺍﳋﲑﻳﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺄﺑﻮ‬
‫ﻇﱯ‪ ،‬ﺍﻹﻣﺎﺭﺍﺕ‪.‬‬
‫‪ ١١٨‬ﺍﻟﻨﺘﻒ ﰲ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴ‪‬ﻐ‪‬ﺪﻱ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٤‬ﻫـ‪١٩٨٤ ،‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١١٩‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠـﻢ ﺍﻷﺻـﻮﻝ‪ ،‬ﳉﻤـﺎﻝ ﺍﻟـﺪﻳﻦ‬
‫ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﺍﻹﺳﻨﻮﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٠‬ﻫــ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٢٠‬ﺎﻳﺔ ﺍﶈﺘﺎﺝ ﺇﱃ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻟﻠﻌﻼﻣﺔ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ‬
‫ﺑﻦ ﲪﺰﺓ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺸﺎﻓﻌﻲ ﺍﻟﺼﻐﲑ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﻭﻣﻄﺒﻌـﺔ ﻣـﺼﻄﻔﻰ‬
‫ﺍﳊﻠﱯ‪ ،‬ﺳﻨﺔ ‪١٣٥٧‬ﻫـ‪١٩٣٨ ،‬ﻡ‪.‬‬
‫‪-٤٢٠-‬‬
‫ﺩ‪ .‬ﺟﺎﺳﻢ ﻛﺎﻇﻢ ﻋﺒﺪ ﺍﷲ ﺟﺎﺳﻢ‬ ‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺃﲝﺎﺙ‬

‫‪ ١٢١‬ﺎﻳﺔ ﺍﳌﻄﻠﺐ ﰲ ﺩﺭﺍﻳﺔ ﺍﳌﺬﻫﺐ‪ ،‬ﻹﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺃﰊ ﺍﳌﻌﺎﱄ ﺭﻛﻦ ﺍﻟـﺪﻳﻦ ﻋﺒـﺪ‬
‫ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﻳﲏ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٨‬ﻫــ‪،‬‬
‫‪٢٠٠٧‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﳌﻨﻬﺎﺝ‪.‬‬
‫‪ ١٢٢‬ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﳌﺪﻭﻧﺔ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻬﺎﺕ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ )ﺃﰊ ﺯﻳﺪ( ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﻔﺰﻱ ﺍﻟﻘـﲑﻭﺍﱐ ﺍﳌـﺎﻟﻜﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪١٩٩٩‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٢٣‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﻟﻔﺮﻏﺎﱐ ﺍﳌﺮﻏﻴﻨﺎﱐ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ١٢٤‬ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ‪ ،‬ﻟﺼﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻔﺪﻱ‪ ،‬ﻃﺒﻌـﺔ‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺳﻨﺔ ‪١٤٢٠‬ﻫـ‪٢٠٠٠ ،‬ﻡ‪.‬‬
‫‪ ١٢٥‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﻷﰊ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳـﻲ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻷﻭﱃ ‪١٤١٧‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬

‫***‬

‫‪-٤٢١-‬‬
(٦٤) ‫ﺍﻟﻌﺪﺩ‬  

-٤٢٢-