Fathul Mueen
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Fawas FawasFathul Mueen
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Fawas Fawasﻣﻨﻘﻮﻝ ﻣﻦ ﺍﻟﻨﺖ
ﻓﺘﺢ ﺍﳌﻌﲔ
ﺑﺸﺮﺡ ﻗﺮﺓ ﺍﻟﻌﲔ ﲟﻬﻤﺎﺕ ﺍﻟﺪﻳﻦ
ﻟﻠﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ﺍﳌﻠﻴﺒﺎﺭﻱ
ﺍﻟﺸﺎﻓﻌﻲ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤ ﺪ ﷲ ﺍﻟﻔﺘﺎﺡﹺ ،ﺍﳉﻮﺍﺩ ﺍﳌﻌﲔ ﻋﻠﻰ ﺍﻟﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﺧﺘﺎﺭﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩ .ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ
ﺷﻬﺎﺩﺓ ﺗﺪﺧﻠﻨﺎ ﺩﺍﺭ ﺍﳋﻠﻮﺩ .ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺻﻠﻰ ﺍﷲ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﳎﺎﺩ ،ﺻﻼﺓ ﻭﺳﻼﻣﺎ ﺃﻓﻮﺯ ﻤﺎ ﻳﻮﻡ ﺍﳌﻌﺎﺩ.
)ﻭﺑﻌﺪ( :ﻓﻬﺬﺍ ﺷﺮﺡ ﻣﻔﻴﺪ ﻋﻠﻰ ﻛﺘﺎﰊ ﺍﳌﺴﻤﻰ ﺏ"ﻗﺮﺓ ﺍﻟﻌﲔ ﲟﻬﻤﺎﺕ ﺍﻟﺪﻳﻦ" ،ﻳﺒﲔ ﺍﳌﺮﺍﺩ ﻭﻳﺘﻤﻢ
ﺍﳌﻔﺎﺩ ﻭﳛﺼﻞ ﺍﳌﻘﺎﺻﺪ ﻭﻳﱪﺯ ﺍﻟﻔﻮﺍﺋﺪ ،ﻭﲰﻴﺘﻪ ﺏ"ﻓﺘﺢ ﺍﳌﻌﲔ ﺑﺸﺮﺡ ﻗﺮﺓ ﺍﻟﻌﲔ ﲟﻬﻤﺎﺕ ﺍﻟﺪﻳﻦ" ،ﻭﺃﻧﺎ ﺃﺳﺄﻝ
ﺍﷲ ﺍﻟﻜﺮﱘ ﺍﳌﻨﺎﻥ ﺃﻥ ﻳﻌﻢ ﺍﻹﻧﺘﻔﺎﻉ ﺑﻪ ﻟﻠﺨﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ،ﻭﺃﻥ ﻳﺴﻜﻨﲏ ﺑﻪ ﺍﻟﻔﺮﺩﻭﺱ ﰲ ﺩﺍﺭ
ﺍﻷﻣﺎﻥ ،ﺇﻧﻪ ﺃﻛﺮﻡ ﻛﺮﱘ ﻭﺃﺭﺣﻢ ﺭﺣﻴﻢ.
)ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ( ﺃﻱ ﺃﺅﻟﻒ .ﻭﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺴﻤﻮ ،ﻭﻫﻮ ﺍﻟﻌﻠﻮ ،ﻻ ﻣﻦ ﺍﻟﻮﺳﻢ ،ﻭﻫﻮ
ﺍﻟﻌﻼﻣﺔ .ﻭﺍﷲ ﻋﻠﻢ ﻟﻠﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ،ﻭﺃﺻﻠﻪ ﺇﻟﻪ ،ﻭﻫﻮ ﺍﺳﻢ ﺟﻨﺲ ﻟﻜﻞ ﻣﻌﺒﻮﺩ ،ﰒ ﻋﺮﻑ ﺑﺄﻝ
ﻭﺣﺬﻓﺖ ﺍﳍﻤﺰﺓ ﰒ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﳌﻌﺒﻮﺩ ﲝﻖ .ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ،ﻭﱂ ﻳﺴﻢ ﺑﻪ ﻏﲑﻩ ﻭﻟﻮ
ﺗﻌﻨﺘﺎ .ﻭﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺻﻔﺘﺎﻥ ﺑﻨﻴﺘﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻣﻦ ﺭﺣﻢ .ﻭﺍﻟﺮﲪﻦ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺮﺣﻴﻢ ،ﻷﻥ ﺯﻳﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﺗﺪﻝ
ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﳌﻌﲎ ،ﻭﻟﻘﻮﳍﻢ" :ﺭﲪﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺭﺣﻴﻢ ﺍﻵﺧﺮﺓ".
)ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ( ﺃﻱ ﺩﻟﻨﺎ )ﳍﺬﺍ( ﺍﻟﺘﺄﻟﻴﻒ )ﻭﻣﺎ ﻛﻨﺎ ﻟﻨﻬﺘﺪﻱ ﻟﻮﻻ ﺃﻥ ﻫﺪﺍﻧﺎ ﺍﷲ( ﺇﻟﻴﻪ .ﻭﺍﳊﻤﺪ
ﻫﻮ ﺍﻟﻮﺻﻒ ﺑﺎﳉﻤﻴﻞ )ﻭﺍﻟﺼﻼﺓ( ﻭﻫﻲ ﻣﻦ ﺍﷲ ﺍﻟﺮﲪﺔ ﺍﳌﻘﺮﻭﻧﺔ ﺑﺎﻟﺘﻌﻈﻴﻢ )ﻭﺍﻟﺴﻼﻡ( ﺃﻱ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻦ ﻛﻞ
ﺺ )ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻟﻜﺎﻓﺔ ﺍﻟﺜﻘﻠﲔ ،ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﲨﺎﻋﺎﹰ، ﺁﻓﺔ ﻭﻧﻘ ﹴ
ﻉ ﳌﻦ
ﻭﻛﺬﺍ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﲨ ﻊ ﳏﻘﻘﻮﻥ .ﻭﳏﻤ ﺪ ﻋﹶﻠ ﻢ ﻣﻨﻘﻮﻝ ﻣﻦ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻀﻌﻒ ،ﻣﻮﺿﻮ
ﻛﺜﺮﺕ ﺧﺼﺎﻟﻪ ﺍﳊﻤﻴﺪﺓ ،ﲰﻲ ﺑﻪ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﳍﺎ ﹴﻡ ﻣﻦ ﺍﷲ ﳉﺪﻩ .ﻭﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﺒﺸﺮ
1
ﺫﻛﺮ ﺣ ﺮ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﺃﹸﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻛﺘﺎﺏ ﻭﻻ ﻧﺴﺦ ،ﻛﻴﻮﺷﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺈﻥ ﱂ
ﻳﺆﻣﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ ﻓﻨﱯ .ﻭﺍﻟﺮﺳﻮﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﱯ ﺇﲨﺎﻋﺎ .ﻭﺻﺢ ﺧﱪ ﺃﻥ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ
ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎﹰ ،ﻭﺃﻥ ﻋﺪﺩ ﺍﻟﺮﺳﻞ ﺛﻼﲦﺎﺋﺔ ﻭﲬﺲ ﻋﺸﺮ) .ﻭﻋﻠﻰ ﺁﻟﻪ( ﺃﻱ ﺃﻗﺎﺭﺑﻪ ﺍﳌﺆﻣﻨﲔ
ﻣﻦ ﺑﲎ ﻫﺎﺷﻢ ﻭﺍﳌﻄﻠﺐ ،ﻭﻗﻴﻞ :ﻫﻢ ﻛﻞ ﻣﺆﻣﻦ ﺃﻱ ﰲ ﻣﻘﺎﻡ ﺍﻟﺪﻋﺎﺀ ﻭﳓﻮﻩ ،ﻭﺍ ﺧﺘﻴﺮ ﳋﱪ ﺿﻌﻴﻒ ﻓﻴﻪ،
ﻭﺟﺰﻡ ﺑﻪ ﺍﻟﻨﻮﻭﻱ ﺑﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ) .ﻭﺻﺤﺒﻪ( ﻭﻫﻮ ﺍﺳﻢ ﲨﻊ ﻟﺼﺎﺣﺐ ﲟﻌﲎ ﺍﻟﺼﺤﺎﰊ ،ﻭﻫﻮ
ﻣﻦ ﺍﺟﺘﻤﻊ ﻣﺆﻣﻨﺎ ﺑﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻮ ﺃﻋﻤﻰ ﻭﻏﲑ ﳑﻴﺰ ) ﺍﻟﻔﺎﺋﺰﻳﻦ ﺑﺮﺿﺎﺍﷲ( ﺗﻌﺎﱃ ،ﺻﻔﺔ ﳌﻦ
ﺫﻛﺮ.
)ﻭﺑﻌﺪ( :ﺃﻱ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺒﺴﻤﻠﺔ ﻭﺍﳊﻤﺪﻟﺔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮ )ﻓﻬﺬﺍ( ﺍﳌﺆﻟﻒ
ﺍﳊﺎﺿﺮ ﺫﻫﻨﺎ )ﳐﺘﺼﺮ( ﻗﻞ ﻟﻔﻈﻪ ﻭﻛﺜﺮ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻹﺧﺘﺼﺎﺭ )ﰲ ﺍﻟﻔﻘﻪ( ﻫﻮ :ﻟﻐﺔ ﺍﻟﻔﻬﻢ ﻭﺍﺻﻄﻼﺣﺎ ﺍﻟﻌﻠﻢ
ﺐ ﻣﻦ ﺃﺩﻟﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ .ﻭﺍﺳﺘﻤﺪﺍﺩﻩ :ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﻜﺘﺴ
ﻭﺍﻟﻘﻴﺎﺱ .ﻭﻓﺎﺋﺪﺗﻪ :ﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ )ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ( ﺍﺘﻬﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ
ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ )ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻭﺭﺿﻲ ﻋﻨﻪ .ﺃﻱ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﳌﺴﺎﺋﻞ.
ﻭﺇﺩﺭﻳﺲ ﻭﺍﻟﺪﻩ ﻫﻮ ﺍﺏ ﻋﺒﺎﺱ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﻓﻊ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻋﺒﻴﺪ ﺍﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ
ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ .ﻭﺷﺎﻓﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ .ﻭﺃﺳﻠﻢ ﻫﻮ ﻭﺃﺑﻮﻩ ﺍﻟﺴﺎﺋﺐ ﻳﻮﻡ ﺑﺪﺭ .ﻭﻭﻟﺪ
ﺇﻣﺎﻣﻨﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ،ﻭﺗﻮﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﻠﺦ ﺭﺟﺐ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ) .ﻭﲰﻴﺘﻪ
ﺡ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻌﺘﻤﺪﺓ ﻟﺸﻴﺨﻨﺎ ﺧﺎﲤﺔ ﺑﻘﺮﺓ ﺍﻟﻌﲔ ﺏ( ﺑﻴﺎﻥ )ﻣﻬﻤﺎﺕ( ﺃﺣﻜﺎﻡ )ﺍﻟﺪﻳﻦ( ﺍﻧﺘﺨﺒﺘﻪ ﻭﻫﺬﺍ ﺍﻟﺸﺮ
ﺍﶈﻘﻘﲔ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ،ﻭﺑﻘﻴ ﺔ ﺍﺘﻬﺪﻳﻦ ،ﻣﺜ ﹸﻞ ﻭﺟﻴﻪ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ
ﺨ ﻲ ﻣﺸﺎﳜﻨﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺪﺩ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ،ﻭﺍﻹﻣﺎﻡ ﺍﻷﳎﺪ ﺃﲪﺪ ﺍﻟﺰﺑﻴﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭ ﺷﻴ
ﺍﳌﺰﺟﺪ ﺍﻟﺰﺑﻴﺪﻱ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﲑﻫﻢ ﻣﻦ ﳏﻘﻘﻰ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻣﺎ ﺟﺰﻡ ﺑﻪ ﺷﻴﺨﺎ ﺍﳌﺬﻫﺐ
ﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﺮﺍﻓﻌﻲ ،ﻓﻤﺤﻘﻘﻮﺍ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )ﺭﺍﺟﻴﺎ ﻣﻦ( ﺭﺑﻨﺎ ) ﺍﻟﺮﲪﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻷﺫﻛﻴﺎﺀ(
ﺸﻴﺎ(
ﺃﻱ ﺍﻟﻌﻘﻼﺀ )ﻭﺃﻥ ﺗ ﻘ ﺮ ﺑ ﻪ( ﺃﻱ ﺑﺴﺒﺒﻪ )ﻋﻴﲏ ﻏﺪﺍ( ﺃﻱ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ )ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﺑ ﹾﻜ ﺮ ﹰﺓ ﻭ ﻋ
ﺁﻣﲔ.
ﺏ ﺍﻟﺼﻼ ﺓ
ﺑﺎ
ﺨﺘﺘ ﻤ ﹲﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ .ﻭ ﺳ ﻤﻴﺖ ﺑﺬﻟﻚ ﻻﺷﺘﻤﺎﳍﺎﺤ ﹲﺔ ﺑﺎﻟﺘﻜﺒ ﹺﲑ ﻣ ﻫﻲ ﺷﺮﻋﹰﺎ :ﺃﻗﻮﺍ ﹲﻝ ﻭﺃﻓﻌﺎ ﹲﻝ ﳐﺼﻮﺻﺔﹲ ،ﻣ ﹾﻔﺘﺘ
ﺲ ﰲ ﻛ ﹼﻞ ﻳﻮ ﹴﻡ ﻭﻟﻴﻠﺔ ،ﻣﻌﻠﻮ ﻣ ﹲﺔ ﻣﻦ ﺍﻟﺪﻳ ﹺﻦ ﺕ ﺍﻟ ﻌﻴﹺﻨﻴﺔ ﺧ ﻤ
ﻋﻠﻰ ﺍﻟﺼﻼ ﺓ ﹸﻟ ﻐﺔﹰ ،ﻭﻫﻲ ﺍﻟﺪﻋﺎ ِﺀ .ﻭﺍﳌﻔﺮﻭﺿﺎ
ﺖ ﻟﻴﻠ ﹶﺔ ﺍﻹِﺳﺮﺍ ِﺀ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ
ﺿ
ﺲ ﻟﻐﲑﹺ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ،ﻭﹸﻓ ﹺﺮ
ﺑﺎﻟﻀﺮﻭ ﺭﺓ ،ﻓﻴ ﹾﻜﻔﹸﺮ ﺟﺎ ﺣﺪﻫﺎ .ﻭﱂ ﲡﺘ ﻤ ﻊ ﻫﺬ ﻩ ﺍﳋﻤ
2
ﺻﺒ ﺢ ﻳﻮ ﹺﻡ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻟ ﻌ ﺪ ﹺﻡ ﺍﻟ ﻌ ﹾﻠ ﹺﻢ
ﺑﻌﺸ ﹺﺮ ﺳﻨﲔ ﻭﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻟﻴﻠ ﹶﺔ ﺳﺒ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺭ ﺟﺐﹴ ،ﻭﱂ ﺗﺠﹺﺐ
ﹺﺑ ﹶﻜﻴ ﻔﻴﺘﻬﺎ.
ﻒ( ﺃﻱ ﺑﺎﻟ ﹴﻎ ﻋﺎﻗﻞﹴ ،ﹶﺫ ﹶﻛ ﹴﺮ ﺃﻭ ﺲ )ﻋﻠﻰ( ﻛﻞ )ﻣﺴﻠﻢ ﻣﻜﱠﻠ ﳋ ﻤ
ﺕﺍﹶ
ﺐ ﺍﳌﻜﺘﻮﺑ ﹸﺔ( ﺃﻱ ﺍﻟﺼﻠﻮﺍ
ﺠ
)ﺇﳕﺎ ﺗ ﹺ
ﱯ ﻭﳎﻨﻮ ﻥ ﻭﻣﻐﻤ ﻰ ﻋﻠﻴﻪ ﻭﺳﻜﺮﺍ ﹶﻥ ﺑﻼ ﺗ ﻌﺪ ،ﻟ ﻌ ﺪ ﹺﻡ ﺐ ﻋﻠﻰ ﻛﺎﻓ ﹴﺮ ﺃﺻﻠ ﻲ ﻭﺻ ﻏﲑﻩ) ،ﻃﺎ ﻫ ﹴﺮ( ﻓﻼ ﲡ
ﺐ ﻋﻠﻰ ﻣﺮﺗ ﺪ ﻭ ﻣﺘ ﻌ ﺪ ﺾ ﻭﻧﻔﺴﺎﺀ ﻟﻌﺪﻡ ﺻﺤﺘﻬﺎ ﻣﻨﻬﻤﺎ ،ﻭﻻ ﻗﻀﺎ َﺀ ﻋﻠﻴﻬﻤﺎ .ﺑﻞ ﲡ ﺗﻜﻠﻴﻔﻬﹺﻢ ،ﻭﻻ ﻋﻠﻰ ﺣﺎﺋ ﹴ
ﺏ ﻋﻨ ﻘ ﻪ )ﺇﻥ ﺃﺧ ﺮﺟﻬﺎ( ﺃﻱ ﺍﳌﻜﺘﻮﺑﺔﹶ ،ﻋﺎﻣﺪﹰﺍ ﻀ ﺮ ﹺ
ﻒ ﺍﻟﻄﺎ ﻫ ﺮ ﺣ ﺪﹰﺍ ﹺﺑ
ﺴ ﹾﻜ ﹴﺮ) .ﻭﻳ ﹾﻘﺘ ﹸﻞ( ﺃﻱ )ﺍﳌﺴﻠﻢ( ﺍﳌﻜﱠﻠ ﹺﺑ
ﺏ ﺐ( ﺑﻌﺪ ﺍﻻﺳﺘﺘﺎﺑﺔ ،ﻭﻋﻠﻰ ﻧ ﺪ ﹺ ﻼ ﻣﻊ ﺍﻋﺘﻘﺎ ﺩ ﻭﺟﻮﺑﹺﻬﺎ )ﺇﻥ ﱂ ﻳﺘ ﺴﹰ ﺖ ﺟ ﻤ ﹴﻊ( ﳍﺎ ،ﺇﻥ ﻛﺎﻥ ﹶﻛ )ﻋﻦ ﻭﻗ
ﻀ ﻤ ﻦ ﻣﻦ ﹶﻗﺘﹶﻠ ﻪ ﻗﺒ ﹶﻞ ﺍﻟﺘ ﻮﺑﺔ ﻟﻜﻨﻪ ﻳ ﹾﺄﺛﹶﻢ .ﻭﻳﻘﹾﺘ ﹸﻞ ﹸﻛﻔﹾﺮﹰﺍ ﺇﻥ ﺗﺮﻛﻬﺎ ﺟﺎﺣﺪﹰﺍ ﻭﺟﻮﺑﻬﺎ ،ﻓﻼ ﻳ ﻐﺴﻞ ﺍﻻﺳﺘﺘﺎﺑﺔ ﻻ ﻳ
ﺕ ﺑﻼ ﻋ ﹾﺬﺭﹴ ،ﻓﻴﻠ ﺰ ﻣ ﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻓﻮﺭﹰﺍ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺖ( ﻭﺟﻮﺑﺎﹰ ،ﺇﻥ ﻓﺎ ﺼﻠﱠﻰ ﻋﻠﻴﻪ) .ﻭﻳﺒﺎ ﺩ ﺭ( ﻣ ﻦ ﻣ ﺮ )ﺑﻔﺎﺋ
ﻭﻻ ﻳ
ﻑ ﲨﻴ ﹺﻊ ﺯﻣﹺﻨ ﻪ ﻟﻠﻘﻀﺎ ِﺀ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﳛﺘﺎﺝ ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻭﺍﻟﺬﻱ ﻳﻈﻬ ﺮ ﺃﻧﻪ ﻳﻠﺰﻣ ﻪ ﺻﺮ
ﺕ ﹺﺑﻌﺬ ﹴﺭ ﻛﻨﻮ ﹴﻡ ﱂ ﻳﺘ ﻌ ﺪ ﺑﻪ ﺤ ﺮ ﻡ ﻋﻠﻴﻪ ﺍﻟﺘ ﹶﻄ ﻮﻉ ،ﻭﻳﺒﺎ ﺩ ﺭ ﺑﻪ ﻧﺪﺑﹰﺎ ﺇﻥ ﻓﺎ ﻟﺼﺮﻓ ﻪ ﻓﻴﻤﺎ ﻻ ﺑ ﺪ ﻣﻨﻪ ،ﻭﺃﻧﻪ ﻳ
ﺴ ﻦ ﺗﺮﺗﻴﺒ ﻪ( ﺃﻱ ﺍﻟﻔﺎﺋﺖ ،ﻓﻴﻘﻀﻲ ﺍﻟﺼﺒ ﺢ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮﹺ ،ﻭﻫﻜﺬﺍ) .ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﻭﻧﺴﻴﺎ ﻥ ﻛﺬﻟﻚ) .ﻭﻳ
ﺕ ﺑﻼ ﻋﺬ ﹴﺭ ﺕ ﲨﺎﻋﺘﻬﺎ ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ .ﻭﺇﺫﺍ ﻓﺎ ﻑ ﹶﻓ ﻮﺗﻬﺎ( ﺇﻥ ﻓﺎﺕ ﺑﻌﺬﺭﹴ ،ﻭﺇﻥ ﺧﺸ ﻲ ﹶﻓ ﻮ ﺿ ﺮ ﺓ ﻻ ﳜﺎ
ﺣﺎ
ﺖ ﻓﻴﻠﺰﻣﻪ ﺍﻟﺒ ﺪ ُﺀ ﺝ ﺍﻟﻮﻗ ﺿ ﺮ ﺓ ﺑﺄﻥ ﻳﻘﹶ ﻊ ﺑﻌﻀﻬﺎ ﻭﺇﻥ ﻗ ﱠﻞ ﺧﺎﺭ ﺕ ﺍﳊﺎ ﺐ ﺗﻘﺪ ﳝ ﻪ ﻋﻠﻴﻬﺎ .ﺃﻣﺎ ﺇﺫﺍ ﺧﺎﻑ ﹶﻓ ﻮ ﻓﻴﺠ
ﺐ. ﺐ ﻷﻧﻪ ﺳﻨﺔ ﻭﺍﻟﺒﺪﺍ ﺭ ﻭﺍﺟ ﺕ ﹺﺑﻌﺬ ﹴﺭ .ﻭﺇﻥ ﹶﻓ ﹶﻘ ﺪ ﺍﻟﺘﺮﺗﻴ ﺐ ﺗﻘﺪ ﱘ ﻣﺎ ﻓﺎﺕ ﺑﻐ ﹺﲑ ﻋﺬ ﺭ ﻋﻠﻰ ﻣﺎ ﻓﺎ ﺎ .ﻭﳚ
ﺖ ﺑﻐ ﹺﲑ ﻋﺬ ﹴﺭ.
ﻭﻳﻨﺪﺏ ﺗﺄﺧ ﲑ ﺍﻟﺮﻭﺍﺗﺐ ﻋﻦ ﺍﻟﻔﻮﺍﺋﺖ ﺑﻌﺬﺭ ،ﻭﳚﺐ ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺍﻟﻔﻮﺍﺋ
ﺾ ﻭﱂ ﺗ ﹾﻔ ﺪ ﻋﻨﻪ ،ﻭﰲ ﻗﻮﻝ ﺃﺎ ﺗ ﹾﻔﻌﻞ ﻋﻨﻪ ﹶﺃ ﻭﺻﻰ ﺑﹺﻬﺎ ﺃﻡ ]ﺗﻨﺒﻴﻪ[ :ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻼﺓ ﻓﺮﺽ ﱂ ﺗ ﹾﻘ
ﺾ ﺃﻗﺎﺭﹺﺑ ﻪ) .ﻭﻳﺆﻣ ﺮ( ﺫﻭ ﺻﺒﹰﺎ ﹶﺫ ﹶﻛ ﺮ ﺃﻭ ﻻ ﺣﻜﺎ ﻩ ﺍﻟﻌﺒﺎﺩﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌ ﻲ ﳋ ﹴﱪ ﻓﻴﻪ ،ﻭﻓﻌ ﹶﻞ ﺑﻪ ﺍﻟﺴﺒﻜ ﻲ ﻋﻦ ﺑﻌ ﹺ
ﺐ ﻋﻠﻰ ﻛ ﱢﻞ ﻣﻦ ﺃﺑ ﻮﻳﻪ ﻭﺇﻥ ﻋﻼ ،ﰒ ﺍﻧﺜﻰ )ﳑﻴﺰ( ﺑﺄﻥ ﺻﺎ ﺭ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻭﻳﺴﺘﻨﺠﹺﻲ ﻭﺣﺪﻩ .ﺃﻱ ﳚ
ﺴﺒ ﻊ( ﺃﻱ ﺑﻌﺪ ﻚ ﺍﻟﺮﻗﻴ ﹺﻖ ﺃﻥ ﻳﺄ ﻣ ﺮ )ﺎ( ﺃﻱ ﺍﻟﺼﻼﺓ ،ﻭﻟﻮ ﻗﻀﺎﺀً ،ﻭﲜﻤﻴ ﹺﻊ ﺷﺮﻭﻃﻬﺎ )ﻟ ﺻ ﻲ .ﻭﻋﻠﻰ ﻣﺎﻟ ﺍﻟ ﻮ
ﺿﺮﺑﹰﺎ ﻏﲑ ﻀﺮﺏ( ﺳﺒ ﹴﻊ ﻣﻦ ﺍﻟﺴﻨﲔ ،ﺃﻱ ﻋﻨ ﺪ ﲤﺎﻣﻬﺎ ،ﻭﺇﻥ ﻣﻴ ﺰ ﹶﻗﺒﻠﹶﻬﺎ .ﻭﻳﻨﺒﻐﻲ ﻣﻊ ﺻﻴ ﻐ ﺔ ﺍﻷﻣ ﹺﺮ ﺍﻟﺘﻬﺪﻳ ﺪ) .ﻭﻳ
ﺸ ﹴﺮ( ﺃﻱ ﺡ ﻭﺟﻮﺑﹰﺎ ﳑﻦ ﹸﺫﻛﺮ )ﻋﻠﻴﻬﺎ( ﺃﻱ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﻭﻟﻮ ﻗﻀﺎ ًﺀ ﺃﻭ ﺗ ﺮ ﻙ ﺷﺮﻃﹰﺎ ﻣﻦ ﺷﺮﻭﻃﻬﺎ )ﻟ ﻌ ﻣﺒ ﺮ ﹴ
ﺸ ﺮ ﺳﻨﲔ ﺼﹺﺒ ﻲ ﺑﺎﻟﺼﻼ ﺓ ﺇﺫﺍ ﺑﹶﻠ ﹶﻎ ﺳﺒﻊ ﺳﻨﲔ ،ﻭﺇﺫﺍ ﺑﹶﻠ ﹶﻎ ﻋ ﺚ ﺍﻟﺼﺤﻴﺢ " :ﻣﺮﻭﺍ ﺍﻟ ﺑﻌﺪ ﺍﺳﺘﻜﻤﺎﳍﺎ ،ﻟﻠﺤﺪﻳ
ﺏ ﻋﻠﻴﻪ ﻟﻌﺸ ﹴﺮ ﻛﺎﻟﺼﻼ ﺓ .ﻭ ﺣ ﹾﻜ ﻤ ﹸﺔ ﺫﻟﻚ ﺼ ﻮ ﹴﻡ ﺃﻃﺎﹶﻗ ﻪ( ﻓﺈﻧﻪ ﻳﺆﻣﺮ ﺑ ﻪ ﻟﺴﺒ ﹴﻊ ﻭﻳﻀ ﺮ ﻓﺎﺿﺮﺑﻮ ﻩ ﻋﻠﻴﻬﺎ" ) .ﹶﻛ
ﺍﻟﺘﻤﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺓ ﻟﻴﺘﻌﻮﺩﻫﺎ ﻓﻼ ﻳﺘﺮﻛﻬﺎ .ﻭﺑﺤﺚ ﺍﻷﺫﺭﻋ ﻲ ﰲ ﻗ ﻦ ﺻﻐ ﹴﲑ ﻛﺎﻓ ﹴﺮ ﻧ ﹶﻄ ﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺃﻧﻪ
ﺱﻒ ﺍﳋ ﲑ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ،ﻭﺇﻥ ﺃﰉ ﺍﻟﻘﻴﺎ ﺏ ﻟﻴﺄﹶﻟ ﺚ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻏ ﹺﲑ ﺿﺮ ﹴ ﺤ ﹼ
ﻳﺆ ﻣ ﺮ ﻧﺪﺑﹰﺎ ﺑﺎﻟﺼﻼ ﺓ ﻭﺍﻟﺼﻮﻡﹺ ،ﻳ
ﺐ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻣﻦ ﻣ ﺮ ﻧ ﻬﻴﻪ ﻋﻦ ﺍ ﹶﶈﺮﻣﺎﺕ ﻭﺗﻌﻠﻴﻤﻪ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﳓﻮﻫﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺸﺮﺍﺋﻊ
ﺫﻟﻚ .ﺍﻧﺘﻬﻰ .ﻭ ﹺﳚ
3
ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﻟﻮ ﺳﻨ ﹰﺔ ﻛﺴﻮﺍﻙ ،ﻭﹶﺃ ﻣ ﺮ ﻩ ﺑﺬﻟﻚ .ﻭﻻ ﻳﻨﺘﻬﹺﻲ ﻭﺟﻮﺏ ﻣﺎ ﻣ ﺮ ﻋﻠﻰ ﻣﻦ ﻣ ﺮ ﺇﻻ ﺑﺒﻠﻮ ﻏ ﻪ ﺭﺷﻴﺪﺍﹰ،
ﻭﹸﺃ ﺟ ﺮ ﹸﺓ ﺗﻌﻠﻴ ﻤ ﻪ ﺫﻟﻚ ﻛﺎﻟﻘﺮﺁﻥ ﻭﺍﻵﺩﺍﺏ ﰲ ﻣﺎﻟ ﻪ ﹸﺛ ﻢ ﻋﻠﻰ ﺃﺑﻴ ﻪ ﰒ ﻋﻠﻰ ﹸﺃﻣﻪ.
ﺏ ﻣﺎ ﻣ ﺮ ﻋﻠﻴﻬﻤﺎ ﻓﺎﻟ ﺰﻭﺝ ،ﻭﻗﻀﻴﺘﻪﱐ ﰲ ﺯﻭﺟ ﺔ ﺻﻐﲑ ﺓ ﺫﺍﺕ ﺃﺑﻮﻳﻦ ﺃ ﹼﻥ ﻭﺟﻮ ]ﺗﻨﺒﻴﻪ[ :ﹶﺫ ﹶﻛ ﺮ ﺍﻟﺴﻤﻌﺎ ﹼ
ﻱ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻇﺎ ﻫ ﺮ ﺇ ﹾﻥ ﱂ ﺡ ﲨﺎ ﹸﻝ ﺍﻹِﺳﻼ ﹺﻡ ﺍﻟﺒﺰﺭ ﺿ ﺮﺑﹺﻬﺎ .ﻭﺑﻪ ﻭﻟﻮ ﰲ ﺍﻟﻜﺒﲑﺓ ﺻ ﺮ ﻭﺟﻮﺏ
ﺐ( ﺣﱴ ﻋﻠﻰ ﺍﻷ ﻣ ﹺﺮ ﺑﺎﻟﺼﻼ ﺓ ﻛﻤﺎ ﻗﺎﻟﻮﺍ )ﻋﻠﻰ ﺶ ﻧﺸﻮﺯﹰﺍ .ﻭﺃﻃﹶﻠ ﻖ ﺍﻟﺰﺭﻛﺸﻲ ﺍﻟﻨﺪﺏ) .ﻭﺃﻭﻝ ﻭﺍﺟ ﹴ ﺨ ﻳ
ﺕ ﺚ ﲟﻜﺔ( ﻭ ﻭﻟ ﺪ ﺎ )ﻭ ﺩﻓ ﻦ ﺑﺎﳌﺪﻳﻨﺔ( ﻭﻣﺎ ﺍﻵﺑﺎ ِﺀ( ﰒ ﻋﻠﻰ ﻣ ﺮ ﻣﻦ )ﺗﻌﻠﻴﻤﻪ( ﺃﻱ ﺍ ﹸﳌ ﻤﻴ ﹺﺰ )ﺃﻥ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﺑ ﻌ ﹶ
ﺎ.
ﻁﺖ ﺍﻟﺸﺮﻭ ﹸ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ،ﻭﻟﻴﺲ ﻣﻨﻬﺎ .ﻭﹸﻗﺪﻣ ﻒ ﻋﻠﻴﻪ ﻁ ﻣﺎ ﻳﺘﻮﻗ ﻁ ﺍﻟﺼﻼﺓ .ﺍﻟﺸﺮ ﹸ )ﻓﺼﻞ( ﰲ ﺷﺮﻭ
ﻁﺐ ﺗﻘﺪ ﳝ ﻪ ﻋﻠﻰ ﺍﻟﺼﻼ ﺓ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﻓﻴﻬﺎ) .ﺷﺮﻭ ﹸ ﻁ ﻣﺎ ﳚ ﻋﻠﻰ ﺍﻷﺭﻛﺎ ﻥ ﻷﺎ ﹶﺃﻭﱃ ﺑﺎﻟﺘﻘﺪﱘﹺ ،ﺇﺫ ﺍﻟﺸﺮ ﹸ
ﺲ. ﺹ ﻣﻦ ﺍﻟ ﺪﻧ ﹺ ﺙ ﻭﺟﻨﺎﺑ ﺔ ﺍﻟﻄﻬﺎﺭ ﹸﺓ :ﻟﻐ ﹰﺔ( ،ﺍﻟﻨﻈﺎﻓﹸﺔ ﻭﺍﳋﻠﻮ ﺍﻟﺼﻼ ﺓ ﲬﺴﺔ :ﺃﺣﺪﻫﺎ :ﻃﹶﻬﺎ ﺭﹲﺓ ﻋﻦ ﺣ ﺪ
ﺙ) :ﺍﻟ ﻮﺿﻮ ُﺀ( ﻫﻮ ﳊ ﺪ
ﺙ ﺃﻭ ﺍﻟﻨﺠﺲ) .ﻓﺎﻷﻭﱃ( ﺃﻱ ﺍﻟﻄﹼﻬﺎ ﺭ ﹸﺓ ﻋﻦ ﺍ ﹶ ﳊ ﺪ ﻭ ﺷﺮﻋﹰﺎ :ﺭﻓ ﻊ ﺍ ﹶﳌﻨ ﹺﻊ ﺍﳌﹸﺘﺮﺗﺐ ﻋﻠﻰ ﺍ ﹶ
ﺻ ﺔ ﻣﻔﺘﺘﺤﹰﺎ ﺑﻨﻴ ﺔ .ﻭﹺﺑ ﹶﻔﺘﺤﻬﺎ :ﻣﺎ ﻳﺘ ﻮﺿﺄ ﺑﻪ .ﻭﻛﺎﻥ ﺍﺑﺘﺪﺍ ُﺀ ﺑﻀﻢ ﺍﻟﻮﺍﻭ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺍﳌﺎ ِﺀ ﰲ ﺃﻋﻀﺎﺀ ﳐﺼﻮ
ﺴ ﹶﻞ ﲬﺴ ﹲﺔ. ﻁ ﺍﻟ ﻐ
ﺏ ﺍﳌﻜﺘﻮﺑﺔ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍ ِﺀ) .ﻭﺷﺮﻭ ﹸﻃ ﻪ( ﺃﻱ ﺍﻟﻮﺿﻮﺀ ﻛﺸﺮﻭ ﻭﺟﻮﹺﺑ ﻪ ﻣﻊ ﺍﺑﺘﺪﺍ ِﺀ ﻭﺟﻮ ﹺ
ﺲ ﻭﻻ ﳛﺼ ﹸﻞ ﺳﺎﺋﹶﺮ ﺍﻟﻄﻬﺎﺭ ﺓ ﻭﻟﻮ ﻣﺴﻨﻮﻧﺔ ﺇﻻ ﺠ ﺙ ﻭﻻ ﻳﺰﻳ ﹸﻞ ﺍﻟﻨ ﺃﺣﺪﻫﺎ) :ﻣﺎ ٌﺀ ﻣ ﹾﻄﹶﻠ ﻖ( ،ﻓﻼ ﻳ ﺮﹶﻓ ﻊ ﺍﳊ ﺪ ﹶ
ﻚ ﺍﳌﺎ ُﺀ ﺍﳌﻄﻠﻖ ،ﻭﻫﻮ ﻣﺎ ﻳ ﹶﻘ ﻊ ﻋﻠﻴﻪ ﺍﺳ ﻢ ﺍﳌﺎ ِﺀ ﺑﻼ ﹶﻗﻴﺪ ،ﻭﺇﻥ ﺭ ﺷ ﺢ ﻣﻦ ﺑﺨﺎ ﹺﺭ ﺍﳌﺎ ِﺀ ﺍﻟﻄﱠﻬﻮ ﹺﺭ ﺍ ﹸﳌﻐﻠﻰ ،ﺃﻭ ﺍﺳﺘ ﻬﻠ
ﻑ ﻣﺎ ﻻ ﻳﺬﻛﹶﺮ ﺇﻻ ﻣﻘﻴﺪﹰﺍ ﻛﻤﺎ ِﺀ ﺍﻟ ﻮ ﺭﺩ) ،ﻏﲑ ﻓﻴﻪ ﺍﳋﹶﻠﻴﻂﹸ ،ﺃﻭ ﹶﻗﻴ ﺪ ﲟﻮﺍﻓﻘ ﺔ ﺍﻟﻮﺍﻗ ﹺﻊ ﻛﻤﺎﺀ ﺍﻟﺒﺤﺮ .ﲞﻼ
ﱯﱂ ﺙ( ﺃﺻﻐﺮ ﺃﻭ ﺃ ﹾﻛﺒﺮ ،ﻭﻟﻮ ﻣﻦ ﹸﻃ ﻬ ﹺﺮ ﺣﻨ ﻔ ﻲ ﱂ ﻳﻨﻮﹺ ،ﺃﻭ ﺻ ﺽ ﻃﻬﺎ ﺭﺓ ،ﻣﻦ ) ﺭ ﹾﻓ ﹺﻊ ﺣ ﺪ ﻣﺴﺘﻌﻤﻞ ﰲ( ﻓﺮ ﹺ
ﻼ( ﺃﻱ ﺣﺎﻝ ﻛﻮﻥ ﺍﳌﺴﺘ ﻌﻤﻞ ﻗﻠﻴﻼﹰ ،ﺃﻱ ﺩﻭﻥ ﺲ( ﻭﻟﻮ ﻣ ﻌ ﹸﻔ ﻮﹰﺍ ﻋﻨﻪ) .ﻗﻠﻴ ﹰ ﺠ ﹴ
ﻑ) .ﻭ( ﺇﺯﺍﻟﺔ )ﻧ ﻳ ﻤﻴﺰ ﻟﻄﻮﺍ
ﺍﻟﻘﱠﻠﺘﻴﻦ .ﻓﺈﻥ ﺟ ﻤ ﻊ ﺍﳌﺴﺘ ﻌ ﻤ ﹸﻞ ﻓﺒﹶﻠ ﹶﻎ ﹸﻗﱠﻠﺘﻴﻦ ﻓ ﻤ ﹶﻄﻬﺮ ،ﻛﻤﺎ ﻟﻮ ﺟ ﻤ ﻊ ﺍ ﹸﳌﺘﻨﺠﺲ ﻓﺒﻠﻎ ﹸﻗﻠﱠﺘﲔ ﻭﱂ ﻳﺘﻐﲑ ،ﻭﺇﻥ ﻗ ﱠﻞ
ﺖ ﺇﻻﱠ ﻣﻊ ﻗﻠﺔ ﺍﳌﺎﺀ ،ﺃﻱ ﻭﺑﻌﺪ ﻓﺼﻠ ﻪ ﻋﻦ ﺍﶈ ﹼﻞ ﺍﳌﺴﺘﻌﻤﻞ ﻭﻟﻮ ﺑﻌ ﺪ ﺑﺘﻔﺮﻳ ﻘ ﻪ .ﻓ ﻌﻠ ﻢ ﺃﻥ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻻ ﻳﺜﺒ
ﻀ ﺮ
ﺣﻜﻤﺎﹰ ،ﻛﺄﻥ ﺟﺎﻭﺯ ﻣﻨﻜﺐ ﺍ ﹸﳌﺘﻮﺿﻰﺀ ﺃﻭ ﺭ ﹾﻛﺒﺘﻪ ،ﻭﺇﻥ ﻋﺎﺩ ﶈﻠﱢﻪ ﺃﻭ ﺍﻧﺘﻘ ﹶﻞ ﻣﻦ ﻳ ﺪ ﻷﺧﺮﻯ .ﻧﻌﻢ ،ﻻ ﻳ
ﺐ ﺍﻧﻔﺼﺎﻟﹸﻪ ﻣﻦ ﺍﻟﺮﺃﺱ ﺇﱃ ﳓ ﹺﻮ ﺍﻟﺼﺪﺭﹺ ،ﳑﺎ ﳉﻨ ﹺ
ﻒ ﺇﱃ ﺍﻟﺴﺎ ﻋﺪ ،ﻭﻻ ﰲ ﺍ ﹸ ﺙ ﺍﻧﻔﺼﺎ ﹸﻝ ﺍﳌﺎ ِﺀ ﻣﻦ ﺍﻟ ﹶﻜ ﺤﺪ ﰲ ﺍ ﹸﳌ
ﺐ ﻓﻴﻪ ﺍﻟﺘﻘﺎﺫﹸﻑ. ﻳﻐﻠ
ﺚ ﺙ ﺃﻭ ﹰﻻ ﺑﻘﺼ ﺪ ﺑﻌﺪ ﻧﻴﺔ ﺍﳉﻨﺐ ،ﺃﻭ ﺗﺜﻠﻴ ﳊ ﺪ
ﺴ ﹺﻞ ﻋﻦ ﺍ ﹶ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﺩﺧ ﹶﻞ ﺍﳌﺘﻮﺿﻰ ُﺀ ﻳ ﺪ ﻩ ﺑﻘﺼ ﺪ ﺍﻟ ﻐ
ﻑ ﻭﻻ ﻗﺼ ﺪ ﺃ ﺧ ﹶﺬ ﺍﳌﺎ ِﺀ ﺼ ﺪ ﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻴﻬﺎ ،ﺑﻼ ﻧﻴ ﺔ ﺍﻏﺘﺮﺍ ﺤ ﺪﺙ ،ﺃﻭ ﺑﻌﺪ ﺍﻟﻐﺴﻠ ﺔ ﺍﻷﻭﱃ ،ﺇﻥ ﹶﻗ ﻭﺟ ﻪ ﺍ ﹸﳌ
ﻼ ﺑﺎﻟﻨﺴﺒ ﺔ ﻟﻐﲑ ﻳ ﺪ ﻩ ﻓﻠ ﻪ ﺃﻥ ﻳﻐﺴ ﹶﻞ ﲟﺎ ﻓﻴﻬﺎ ﺑﺎﻗﻲ ﺳﺎ ﻋﺪﻫﺎ) .ﻭ( ﻏﲑ )ﻣﺘﻐﻴﺮ( ﺗﻐﻴﺮﹰﺍ ﺽ ﺁﺧ ﺮ ﺻﺎﺭ ﻣﺴﺘ ﻌ ﻤ ﹰ ﻟﻐﺮ ﹴ
ﻕ ﺍﺳﻢ ﺍﳌﺎ ِﺀ ﻋﻠﻴﻪ ،ﺑﺄﻥ ﺗﻐ ﲑ ﺃﺣ ﺪ ﺻﻔﺎﺗ ﻪ ﻣﻦ ﻃﻌ ﹴﻢ ﺃﻭ ﻟﻮ ﻥ ﺃﻭ ﺭﻳﺢﹴ ،ﻭﻟﻮ ﺗﻘﺪﻳﺮﻳﹰﺎ
)ﻛﺜﲑﹰﺍ( ﲝﻴﺚ ﳝﻨﻊ ﺇﻃﻼ
4
ﻂ( ﺃﻱ ﳐﺎﻟﻄﹰﺎ ﻟﻠﻤﺎﺀِ، ﺻﺢ ،ﻭﺇﳕﺎ ﻳﺆﱢﺛ ﺮ ﺍﻟﺘﻐﻴ ﺮ ﺇﻥ ﻛﺎ ﹶﻥ )ﲞﻠﻴ
ﻀﻮﹺ ﺍﳌﺘﻄ ﻬ ﹺﺮ ﰲ ﺍﻷ ﺃﻭ ﻛﺎﻥ ﺍﻟﺘﻐﻴﺮ ﲟﺎ ﻋﻠﻰ ﻋ
ﺏ ﺍﳌﺎﺀِ،
ﺖ ﻗﺮ ﺠ ﹴﺮ ﻧﺒ
ﻱ ﺍﻟ ﻌﻴ ﹺﻦ )ﻃﺎﻫ ﺮ( ﻭﻗﺪ ) ﹶﻏﹺﻨ ﻲ( ﺍﳌﺎﺀ )ﻋﻨﻪ( ﹶﻛ ﺰﻋﻔﺮﺍﻥ ،ﻭﹶﺛﻤﺮ ﺷ
ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺘﻤﻴ ﺰ ﰲ ﺭﹾﺃ ﹺ
ﺏ ﻭﻣﻠ ﹺﺢ ﻣﺎ ٍﺀ ﻭﺇﻥ ﹸﻃﺮﹺﺣﺎ ﻓﻴﻪ .ﻭﻻ ﻳﻀ ﺮ ﺗﻐﻴ ﺮ ﻻ ﳝﻨ ﻊ ﺍﻻﺳ ﻢ ﻟﻘﱠﻠﺘﻪ ﻭﻟﻮ ﺡ ﰒ ﺗ ﹶﻔﺘﺖ ،ﻻ ﺗﺮﺍ ﹴ ﻭﻭﺭﻕ ﹸﻃ ﹺﺮ
ﻂ ﺍﺎ ﹺﻭﺭﹺ ،ﻭﻫﻮ ﻣﺎ ﻳﺘﻤﻴ ﺰ ﻟﻠﻨﺎ ﻇﺮﹺ ،ﻛﻌﻮﺩ ﻭﺩﻫﻦ ﻚ ﺃﻫﻮ ﻛﺜﲑ ﺃﻭ ﻗﻠﻴﻞ .ﻭﺧﺮﺝ ﺑﻘﻮﻟﻲ ﲞﻠﻴ ﺍﺣﺘﻤﺎﻻﹰ ،ﺑﺄﻥ ﺷ
ﳉ ﻤ ﹴﻊ .ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﻣﺎ ٌﺀ ﺃ ﹾﻏﻠ ﻲ ﻓﻴﻪ ﳓﻮ ﺑ ﺮ
ﻭﻟﻮ ﻣ ﹶﻄﻴﺒﲔ ،ﻭﻣﻨﻪ ﺍﻟﺒﺨﻮ ﺭ ﻭﺇﻥ ﹶﻛﹸﺜ ﺮ ﻭﻇﻬﺮ ﳓﻮ ﺭ ﳛﻪ ،ﺧﻼﻓﹰﺎ ﹶ
ﺼ ﹶﻞ ﺇﱃ ﺣ ﺪ ﲝﻴﺚ ﻟﻪ ﺍﺳ ﻢ ﺁﺧﺮ ﻛﺎﳌﺮﻗﺔ ،ﻭﻟﻮ ﲔ ﻓﻴ ﻪ ﻣﺨﺎﻟﻄﹶﺔ ،ﺑﺄﻥ ﱂ ﻳ ﻭﺗ ﻤ ﺮ ﺣﻴﺚ ﱂ ﻳﻌﻠﻢ ﺍﻧﻔﺼﺎ ﹸﻝ ﻋ ﹴ
ﻂ ﻫﻮ ﺃﻡ ﳎﺎ ﹺﻭﺭ ،ﻟﻪ ﺣ ﹾﻜ ﻢ ﺍﺎﻭﹺﺭ .ﻭﺑﻘﻮﱄ ﻏﹺﻨ ﻲ ﻋﻨﻪ ﻣﺎ ﻻ ﻳﺴﺘ ﻐﻨﹺﻰ ﻋﻨﻪ ،ﻛﻤﺎ ﰲ ﻣﻘ ﺮ ﺓ ﻚ ﰲ ﺷﻲﺀ ﺃﳐﺎﻟ ﹲ ﺷ
ﻕ ﻣﺘﻨﺎﺛﺮ ﺓ ﺑﻨﻔﺴﻬﺎ ﺚ ﺃﻭ ﺑﺄﻭﺭﺍ ﹴ ﺖ ﻭﻛﱪﻳﺖ ،ﻭﻛﺎﻟﺘﻐﲑ ﺑﻄﻮ ﹺﻝ ﺍﳌﻜ ﺐ ﻣﺘ ﹶﻔﺘ ﺤﹸﻠ ﹴ
ﲔ ﻭ ﹸﻃ ﻭ ﻣ ﻤ ﺮﻩ ،ﻣﻦ ﻧﺤﻮ ﻃ ﹴ
ﺲ( ﻭﺃﻥ ﻗ ﱠﻞ ﺍﻟﺘﻐﻴﺮ) .ﻭﻟﻮ ﻛﺎﻥ( ﺍﳌﺎ ُﺀ )ﻛﺜﲑﹰﺍ( ﺃﻱ ﹸﻗﻠﱠﺘﲔ ﺠ ﹴ ﻭﺇﻥ ﺗ ﹶﻔﺘﺘﺖ ﻭﺑ ﻌﺪﺕ ﺍﻟﺸﺠﺮ ﹸﺓ ﻋﻦ ﺍﳌﺎ ِﺀ) .ﺃﻭ ﹺﺑﻨ
ﻱ ﺗﻘﺮﻳﺒﺎﹰ، ﺃﻭ ﺃﻛﺜﺮ ﰲ ﺻﻮﺭﺗ ﻲ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻄﺎ ﻫ ﹺﺮ ﻭﺍﻟﻨﺠﺲ .ﻭﺍﻟﻘﻠﱠﺘﺎﻥ ﺑﺎﻟﻮﺯ ﻥ :ﲬﺴﻤﺎﺋﺔ ﺭﻃ ﹴﻞ ﺑﻐﺪﺍ ﺩ
ﻉ ﻣﻦ ﻉ ﻭ ﺭﺑﻊ ﻃﻮ ﹰﻻ ﻭ ﻋﺮﺿﹰﺎ ﻭ ﻋﻤﻘﺎﹰ ،ﺑﺬﺭﺍﻉ ﺍﻟﻴ ﺪ ﺍ ﹸﳌ ﻌﺘ ﺪﹶﻟ ﺔ .ﻭﰲ ﺍ ﹸﳌ ﺪﻭﺭ :ﺫﺭﺍ ﻭﺑﺎﳌﺴﺎ ﺣ ﺔ ﰲ ﺍ ﹸﳌ ﺮﺑﻊ :ﺫﺭﺍ
ﻉ ﻭ ﺭﺑ ﻊ.
ﻉ ﺍﻟﻨﺠﺎﺭﹺ ،ﻭﻫﻮ ﺫﺭﺍ ﻉ ﺍﻵﺩﻣﻲ ،ﻭﺫﺭﺍﻋﺎﻥ ﻋﻤﻘﹰﺎ ﺑﹺﺬﺭﺍ ﹺ ﺐ ﺑﺬﺭﺍ ﹺ ﺳﺎﺋ ﹺﺮ ﺍﳉﻮﺍﻧ ﹺ
ﻚ ﰲ ﻣﺎ ٍﺀ ﺃﺑﹶﻠ ﻐﻬﻤﺎ ﺃﻡ ﻻ ،ﻭﺇﻥ ﺗﻴﻘﻨﺖ ﻗﻠﹼﺘﻪ ﻗﺒﻞ ﲟﻼﻗﺎ ﺓ ﻭﻻ ﺗﻨﺠﺲ ﻗﻠﺘﺎ ﻣﺎ ٍﺀ ﻭﻟﻮ ﺍﺣﺘﻤﺎﻻﹰ ،ﻛﺄﻥ ﺷ
ﺖ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ .ﻭﻻ ﳚﺐ ﺍﻟﺘﺒﺎﻋ ﺪ ﻣﻦ ﳒﺲ ﰲ ﻣﺎﺀ ﻛﺜﲑ .ﻭﻟﻮ ﺑﺎ ﹶﻝ ﰲ ﺲ ﻣﺎ ﱂ ﻳﺘﻐﲑ ﺑﻪ ،ﻭﺇﻥ ﺍﺳﺘ ﻬﻠﻜ ﺠ ﹴﻧ
ﺖ ﻣﻨﻪ ﺭﻏﻮ ﹲﺓ ﻓﻬﻲ ﻧﺠﹺﺴ ﹲﺔ ﺇﻥ ﲢ ﱠﻘ ﻖ ﺃﺎ ﻣﻦ ﻋﻴ ﹺﻦ ﺍﻟﻨﺠﺎﺳﺔ ،ﺃﻭ ﻣﻦ ﺍﳌﺘﻐﻴﺮ ﺃﺣ ﺪ ﺃﻭﺻﺎﻓ ﻪ ﻼ ﻓﺎﺭﺗﻔ ﻌ ﺍﻟﺒﺤ ﹺﺮ ﻣﺜ ﹰ
ﺡ ﹶﻗ ﹾﻄ ﺮ ﹲﺓ ﻋﻠﻰ ﺷﻲ ٍﺀ ﱂ ﺗﻨﺠﺴﻪ ،ﻭﻳﻨﺠﺲ ﺖ ﻣﻦ ﺃﺟ ﹺﻞ ﺍﻟ ﱠﻄ ﺮ ﹺ ﺎ ،ﻭﺇﻻ ﻓﻼ .ﻭﻟﻮ ﹸﻃ ﹺﺮﺣﺖ ﻓﻴﻪ ﺑ ﻌ ﺮﺓﹲ ،ﻓﻮﹶﻗ ﻌ
ﺼ ﹺﺮ ﺍ ﹸﳌ ﻌﺘ ﺪﻝﹺ ،ﻏﲑ ﻣ ﻌ ﹸﻔ ﻮ
ﻗﻠﻴﻞ ﺍﳌﺎ ِﺀ ﻭﻫﻮ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﻠﱠﺘﲔ ﺣﻴﺚ ﱂ ﻳﻜﻦ ﻭﺍﺭﺩﹰﺍ ﺑﻮﺻﻮﻝ ﳒﺲ ﺇﻟﻴﻪ ﻳﺮﻯ ﺑﺎﻟﺒ
ﺐ ﻭﻣﺎﺋﻊﹴ ،ﻭﺇﻥ ﹶﻛﺜﹸﺮ .ﻻ ﺑﻮﺻﻮ ﹺﻝ ﻣﻴﺘ ﺔ ﻻ ﺩ ﻡ ﻋﻨﻪ ﰲ ﺍﳌﺎﺀ ،ﻭﻟﻮ ﻣ ﻌ ﹸﻔ ﻮﹰﺍ ﻋﻨﻪ ﰲ ﺍﻟﺼﻼﺓ ،ﻛﻐ ﹺﲑ ﻩ ﻣﻦ ﺭ ﻃ ﹴ
ﻟﺠﹺﻨﺴﻬﺎ ﺳﺎﺋ ﹲﻞ ﻋﻨ ﺪ ﺷ ﻖ ﻋﻀ ﹴﻮ ﻣﻨﻬﺎ ،ﻛﻌﻘﺮﺏ ﻭﻭﺯﻉ ،ﺇﻻ ﺇﻥ ﺗﻐﻴﺮ ﻣﺎ ﺃﺻﺎﺑﺘ ﻪ ﻭﻟﻮ ﻳﺴﲑﹰﺍ ﻓﺤﻴﻨﺌ ﺬ
ﻳﻨﺠﺲ .ﻻ ﺳﺮﻃﺎﻥ ﻭﺿﻔﺪﻉ ﻓﻴﻨﺠﺲ ﻤﺎ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ ،ﻭﻻ ﲟﻴﺘﺔ ﻛﺎﻥ ﻧﺸﺆﻫﺎ ﻣﻦ ﺍﳌﺎ ِﺀ ﻛﺎﻟ ﻌﻠﹶﻖ ،ﻭﻟﻮ
ﳊ ﻲ ﻣﻄﻠﻘﹰﺎ .ﻭﺍﺧﺘﺎﺭ ﺡﺍﹶ ﺡ ﻏ ﲑ ﻣﻜﱠﻠﻒ ،ﻭﻻ ﺃﺛ ﺮ ﻟﻄﺮ ﹺ ﹸﻃﺮﹺﺡ ﻓﻴﻪ ﻣﻴﺘ ﹲﺔ ﻣﻦ ﺫﻟﻚ ﳒﺲ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﺎ ﹺﺭ
ﻛﺜﲑﻭﻥ ﻣﻦ ﺃﺋﻤﺘﻨﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ :ﺃﻥ ﺍﳌﺎ َﺀ ﻻ ﻳﻨﺠﺲ ﻣﻄﻠﻘﹰﺎ ﺇﻻ ﺑﺎﻟﺘﻐﲑ ،ﻭﺍﳉﺎﺭﻱ ﻛﺮﺍ ﻛ ﺪ ﻭﰲ ﺍﻟﻘﺪﱘ :ﻻ
ﺠﺲ ﻗﻠﻴﹸﻠ ﻪ ﺑﻼ ﺗﻐﲑ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﺳﻮﺍ ٌﺀ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎ ﺳ ﹸﺔ ﻣﺎﺋﻌ ﹰﺔ ﺃﻭ ﺟﺎﻣﺪ ﹰﺓ. ﻳﻨ
ﻭﺍﳌﺎ ُﺀ ﺍﻟﻘﻠﻴ ﹸﻞ ﺇﺫﺍ ﺗﻨﺠﺲ ﻳ ﹾﻄﻬﺮ ﺑﺒﻠﻮ ﻏ ﻪ ﻗﻠﺘﲔ ﻭﻟﻮ ﲟﺎ ٍﺀ ﻣﺘﻨﺠﺲ ﺣﻴﺚ ﻻ ﺗﻐﲑ ﺑﻪ ،ﻭﺍﻟﻜﺜﲑ ﻳﻄﻬ ﺮ ﺑﺰﻭﺍ ﹺﻝ
ﻀ ﹴﻮ(
ﻱ ﻣﺎ ٍﺀ ﻋﻠﻰ ﻋ ﺺ ﻋﻨﻪ ﻭﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻛﺜﲑﹰﺍ) .ﻭ( ﺛﺎﻧﻴﻬﺎ ) :ﺟ ﺮ ﺴ ﻪ ﺃﻭ ﲟﺎ ٍﺀ ﺯﻳ ﺪ ﻋﻠﻴﻪ ﺃﻭ ﻧﻘ ﺗﻐﻴﺮﻩ ﺑﻨﻔ ِ
ﻼ) .ﻭ( ﺛﺎﻟﺜﻬﺎ) :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻪ( ﺃﻱ ﺴﹰﺴﻤﻰ ﹸﻏ ﻣﻐﺴﻮﻝ ،ﻓﻼ ﻳﻜﻔﻲ ﺃﻥ ﳝﺴﻪ ﺍﳌﺎ ُﺀ ﺑﻼ ﺟﺮﻳﺎﻥ ﻷﻧﻪ ﻻ ﻳ
ﺻﻨ ﺪﻝﹴ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ
ﻀ ﹺﻮ )ﻣﻐﻴ ﺮ ﻟﻠﻤﺎ ِﺀ ﺗﻐﲑﹰﺍ ﺿﺎﺭﹰﺍ( ﻛﺰﻋﻔﺮﺍﻥ ﻭ
ﻋﻠﻰ ﺍﻟ ﻌ
5
ﺍﻟﻌﻀ ﹺﻮ ﺣﺎﺋ ﹲﻞ( ﺑﲔ ﺍﳌﺎ ِﺀ ﻭﺍﳌﹶﻐﺴﻮﻝﹺ ) ،ﹶﻛﻨ ﻮﺭﺓ( ﻭﴰ ﹴﻊ ﻭﺩﻫﻦ ﺟﺎﻣﺪ ﻭﻋﲔ ﺣﱪ ﻭﺣﻨﺎﺀ ،ﲞﻼﻑ ﺩﻫﻦ ﺟﺎ ﹴﺭ
ﺃﻱ ﻣﺎﺋ ﹴﻊ ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﺍﳌﺎ ُﺀ ﻋﻠﻴ ﻪ ﻭﺃﺛﺮ ﺣ ﹴﱪ ﻭ ﺣﻨﺎﺀ .ﻭﻛﺬﺍ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﻣﺎ ﺟﺰﻡ ﺑﻪ ﻛﺜﲑﻭﻥ ﺃﻥ ﻻ
ﺖ ﻇﻔ ﹴﺮ ﳝﻨﻊ ﻭﺻﻮ ﹶﻝ ﺍﳌﺎ ِﺀ ﳌﺎ ﲢﺘﻪ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ ﻣﻨﻬﻢ ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﺰﺭﻛﺸﻲ ﻭﻏﲑﳘﺎ، ﻳﻜﻮﻥ ﻭ ﺳ ﺦ ﲢ
ﲔ .ﻭﺃﺷﺎﺭ ﺍﻷﺫﺭﻋ ﻲ ﻭﺃﻃﺎﻟﻮﺍ ﰲ ﺗﺮﺟﻴﺤﻪ ﻭﺻﺮﺣﻮﺍ ﺑﺎﳌﺴﺎﻣﺤﺔ ﻋﻤﺎ ﲢﺘﻬﺎ ﻣﻦ ﺍﻟ ﻮﺳﺦ ﺩﻭﻥ ﳓﻮ ﺍﻟﻌﺠ ﹺ
ﺤ ﺔ
ﻒ ﻣﻘﺎﻟﺘﻬﻢ .ﻭﻗﺪ ﺻﺮﺡ ﰲ ﺍﻟﺘﺘﻤﺔ ﻭﻏﲑﻫﺎ ،ﲟﺎ ﰲ ﺍﻟﺮﻭﺿﺔ ﻭﻏﲑﻫﺎ ،ﻣﻦ ﻋﺪﻡ ﺍﳌﺴﺎ ﻣ ﺿ ﻌ
ﻭﻏﲑﻩ ﺇﱃ
ﺤ ﹶﺔ ﺻ ﻱ ﰲ ﻭ ﺳ ﹴﺦ ﺣﺼ ﹶﻞ ﻣﻦ ﻏﺒﺎ ﹴﺭ ﺑﺄﻧﻪ ﳝﻨﻊ ﺑﺸﻲﺀ ﳑﺎ ﲢﺘﻬﺎ ﺣﻴﺚ ﻣﻨ ﻊ ﻭﺻﻮ ﹶﻝ ﺍﳌﺎ ِﺀ ﲟﺤﱢﻠﻪ .ﻭﺃﻓﱴ ﺍﻟﺒ ﻐ ﹺﻮ
ﻕ ﺍﳌﹸﺘﺠﻤﺪ .ﻭﺟﺰﻡ ﺑﻪ ﰲ ﺍﻷﻧﻮﺍﺭ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﺩﺧﻮ ﹸﻝ ﻑ ﻣﺎ ﻧﺸﹶﺄ ﻣﻦ ﺑ ﺪﹺﻧ ﻪ ﻭﻫﻮ ﺍﻟ ﻌ ﺮ ﺍﻟﻮﺿﻮﺀِ ،ﲞﻼ
ﺽ ﻁ ﻟﻪ ﺃﻳﻀﹰﺎ ﻇ ﻦ ﺩﺧﻮﻟﻪ ،ﻓﻼ ﻳﺘﻮﺿﺄ ﻛﺎﳌﺘﻴﻤﻢ ﻟﻔﺮ ﹴ ﺿ ﺔ .ﻭﻳﺸﺘﺮ ﹸ ﺲ ﻭﻣﺴﺘﺤﺎ ﺴﻠ ﹴﺙ( ﻛ ﺖ ﻟﺪﺍﺋ ﹺﻢ ﺣ ﺪ ﻭﻗ
ﺖ ﻓﻌﻠﻪ ،ﻭﻟﺼﻼ ﺓ ﺟﻨﺎﺯﺓ ﻗﺒ ﹶﻞ ﺍﻟﻐﺴﻞﹺ ،ﻭﲢﻴ ﹲﺔ ﻗﺒ ﹶﻞ ﺩﺧﻮ ﹺﻝ ﺍﳌﺴﺠﺪ ،ﻭﻟﻠﺮﻭﺍﺗﺐ ﺖ ﻗﺒﻞ ﻭﻗ ﺃﻭ ﻧﻔ ﹴﻞ ﻣﺆﻗ
ﺐ ﺩﺍﺋﻢ ﺍﳊﺪﺙ ،ﺃﺣﺪﳘﺎ :ﻟﻠﺨﻄﺒﺘﲔ ﺍﳌﹸﺘﺄﺧﺮ ﺓ ﻗﺒ ﹶﻞ ﻓﻌ ﹺﻞ ﺍﻟ ﹶﻔ ﺮﺽﹺ ،ﻭﹶﻟ ﹺﺰ ﻡ ﻭﺿﻮﺁﻥ ﺃﻭ ﺗﻴﻤﻤﺎﻥ ﻋﻠﻰ ﺧﻄﻴ ﹴ
ﺽ ﻛﺎﻟﺘﻴﻤﻢ ﺐ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻮ ُﺀ ﻟﻜﻞ ﻓ ﹺﺮ ﹴ ﻭﺍﻵﺧﺮ ﺑﻌﺪﳘﺎ ﻟﺼﻼ ﺓ ﺟ ﻤﻌﺔ ،ﻭﻳﻜﻔﻲ ﻭﺍﺣ ﺪ ﳍﻤﺎ ﻟﻐ ﹺﲑﻩ ،ﻭﳚ
ﺲ ﺿﻌﻬﺎ .ﻭﻋﻠﻰ ﳓ ﹺﻮ ﺳﻠ ﹴ ﺝ ﻭﺇﺑﺪﺍ ﹸﻝ ﺍﻟ ﹸﻘ ﹾﻄﻨ ﺔ ﺍﻟﱵ ﺑ ﹶﻔ ﻤ ﻪ ﻭﺍﻟﻌﺼﺎﺑﺔ ،ﻭﺇﻥ ﱂ ﺗ ﺰ ﹾﻝ ﻋﻦ ﻣﻮ ﺴ ﹸﻞ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﻭﻛﺬﺍ ﹶﻏ
ﺏ ﺖ ﻭﻛﺬﻫﺎ ﹴ ﺤﺘﻬﺎ ﻛﺎﻧﺘﻈﺎ ﹺﺭ ﺟﻤﺎ ﻋ ﺔ ﺃﻭ ﺟ ﻤ ﻌ ﺔ ﻭﺇﻥ ﹸﺃ ﺧﺮﺕ ﻋﻦ ﺃ ﻭ ﹺﻝ ﺍﻟﻮﻗ ﻣﺒﺎ ﺩ ﺭ ﹲﺓ ﺑﺎﻟﺼﻼﺓ ،ﻓﻠﻮ ﺃ ﺧ ﺮ ﳌﺼﻠ
ﻀﺮﻩ.
ﺇﱃ ﻣﺴﺠ ﺪ ﱂ ﻳ
ﺙ ﻟﻐ ﹺﲑ ﺩﺍﺋ ﹺﻢ ﺣ ﺪﺙ ،ﺣﱴ ﺽ ﻭﺿﻮ ٍﺀ( ﺃﻭ ﺭﻓ ﹺﻊ ﺣ ﺪ ﺿ ﻪ ﺳﺘﺔ( ﺃﺣﺪﻫﺎ) :ﻧﻴﺔ( ﻭﺿﻮ ٍﺀ ﺃﻭ ﺃﺩﺍ ِﺀ )ﹶﻓ ﺮ ﹺ )ﻭﻓﺮﻭ
ﰲ ﺍﻟﻮﺿﻮﺀ ﺍ ﺪ ﺩ ﺃﻭ ﺍﻟﻄﻬﺎ ﺭ ﺓ ﻋﻨﻪ ،ﺃﻭ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻨﺤ ﹺﻮ ﺍﻟﺼﻼﺓ ،ﳑﺎ ﻻ ﻳﺒﺎﺡ ﺇﻻ ﺑﺎﻟﻮﺿﻮﺀ ،ﺃﻭ ﺍﺳﺘﺒﺎ ﺣ ﺔ
ﻒ .ﻭﻻ ﺗﻜﻔﻲ ﻧﻴ ﹸﺔ ﺍﺳﺘﺒﺎ ﺣ ﺔ ﻣﺎ ﻳﻨﺪﺏ ﹶﻟ ﻪ ﺍﻟﻮﺿﻮﺀُ ،ﻛﻘﺮﺍ َﺀ ﺓ ﺤ ﺼﺲ ﺍ ﹸﳌ
ﻣ ﹾﻔﺘ ﻘ ﹴﺮ ﺇﱃ ﻭﺿﻮ ٍﺀ ﻛﺎﻟﺼﻼﺓ ﻭ ﻣ ﹺ
ﺏ ﺍﻟﻨﻴﺔ ﺧﱪ" ،ﺇﳕﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ﺍﻟﻘﺮﺁ ﻥ ﺃﻭ ﺍﳊﺪﻳﺚ ،ﻭﻛﺪﺧﻮ ﹺﻝ ﻣﺴﺠ ﺪ ﻭﺯﻳﺎ ﺭ ﺓ ﹶﻗﺒ ﹴﺮ .ﻭﺍﻷﺻﻞ ﰲ ﻭﺟﻮ ﹺ
ﺐ ﹶﻗ ﺮﻧﻬﺎ )ﻋﻨ ﺪ( ﺃﻭﻝ )ﻏﹶﺴ ﹺﻞ( ﺟﺰ ٍﺀ ﻣﻦ ) ﻭ ﺟ ﻪ( ،ﻓﻠﻮ ﹶﻗ ﺮﻧﻬﺎ ﺻﺤﺘﻬﺎ ﻹِﻛﻤﺎﳍﺎ .ﻭﳚ ﺕ" .ﺃﻱ ﺇﳕﺎ ﺑﺎﻟﻨﻴﺎ
ﺐ ﺇﻋﺎ ﺩ ﹸﺓ ﹶﻏﺴﻞ ﻣﺎ ﺳﺒﻘﹶﻬﺎ .ﻭﻻ ﻳﻜﻔﻲ ﹶﻗﺮﺎ ﲟﺎ ﻗﺒﻠﻪ ﺣﻴﺚ ﱂ ﻳﺴﺘﺼﺤﺒﻬﺎ ﺇﱃ ﻏﺴﻞ ﺑﺄﺛﻨﺎﺋ ﻪ ﻛﻔﻰ ﻭ ﻭ ﺟ
ﺸﻔﹶﺔ ﺤ ﻤ ﺮ ﺓ ﺍﻟ
ﺴ ﹶﻞ ﻣﻌﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻮ ﺟ ﻪ ﻛ ﺕ ﺳﻨ ﹸﺔ ﺍﳌﻀﻤﻀﺔ ﺇﻥ ﺍﻧ ﻐ ﺷﻲﺀ ﻣﻨﻪ ،ﻭﻣﺎ ﻗﺎ ﺭﻧﻬﺎ ﻫﻮ ﺃﻭﻟﻪ ،ﻓﺘﻔﻮ
ﺴ ﹺﻞ ﺍﻟﻜﻔﱠﲔ ﻭﺍﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺳﻨ ﹶﺔ ﻕ ﺍﻟﻨﻴ ﹶﺔ ﺑﺄﻥ ﻳﻨﻮﻱ ﻋﻨﺪ ﻛ ﹼﻞ ﻣﻦ ﹶﻏ ﺑﻌﺪ ﺍﻟﻨﻴﺔ ﻓﺎ َﻷﻭﱃ ﺃﻥ ﻳﻔ ﺮ
ﺏ ﺍﻟﻨﻴﺔ ﻣﻦ ﺃﻭﻟﻪ .ﻭﻓﻀﻴﻠ ﹸﺔ ﺕ ﻓﻀﻴﻠ ﹸﺔ ﺍﺳﺘﺼﺤﺎ ﹺ ﺽ ﺍﻟﻮﺿﻮ ِﺀ ﻋﻨ ﺪ ﻏﹶﺴﻞﹺ ﺍﻟﻮﺟﻪ ،ﺣﱴ ﻻ ﺗﻔﻮ ﺍﻟﻮﺿﻮﺀِ ،ﰒ ﹶﻓ ﺮ
ﻕ ﻣﻊ ﺍﻧﻐﺴﺎﻝ ﺣ ﻤ ﺮ ﺓ ﺍﻟﺸﻔﺔ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﻏﺴﻞ( ﻇﺎﻫﺮ )ﻭﺟﻬﻪ( ﻵﻳﺔ} :ﻓﺎﻏﹾﺴﻠﹸﻮﺍ ﺍﳌﻀﻤﻀ ﺔ ﻭﺍﻻﺳﺘﻨﺸﺎ ﹺ
ﺤﻴﻴﻪ( ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺖ( ﺷﻌ ﹺﺮ )ﺭﺃ ﺳ ﻪ( ﻏﺎﻟﺒﹰﺎ )ﻭ( ﲢﺖ )ﻣﻨﺘﻬﻰ ﹶﻟ ﻭﺟﻮ ﻫﻜﹸﻢ{ )ﻭﻫﻮ( ﻃﹸﻮ ﹰﻻ )ﻣﺎ ﺑﲔ ﻣﻨﺎﹺﺑ
ﺴ ﹸﻞ ﺐ ﹶﻏ ﻓﻬﻮ ﻣﻦ ﺍﻟﻮﺟ ﻪ ﺩﻭﻥ ﻣﺎ ﲢﺘﻪ ،ﻭﺍﻟﺸﻌﺮ ﺍﻟﻨﺎﺑﺖ ﻋﻠﻰ ﻣﺎ ﲢﺘﻪ) ،ﻭ( ﻋﺮﺿﹰﺎ )ﻣﺎ ﺑﲔ ﺃﺫﻧﻴﻪ( .ﻭﳚ
ﺤﻴ ﺔ ﻭﻫﻲ ﻣﺎ ﻧﺒﺖ ﻋﻠﻰ ﺍﻟ ﱠﺬ ﹾﻗ ﹺﻦ ﻭﻫﻮ ﳎﺘ ﻤ ﻊ
ﺏ ﻭ ﻋﻨ ﹸﻔﻘﹶ ﺔ ﻭﻟ
ﺐ ﻭﺷﺎ ﹺﺭ ﹴ
ﺏ ﻭﺣﺎ ﹺﺟ ﹴ
ﺷﻌ ﹺﺮ ﺍﻟﻮﺟ ﻪ ﻣﻦ ﻫ ﺪ ﹴ
6
ﻂ ﻋﻨ ﻪ ﺇﱃ ﺍﻟﻠﹼﺤﻴﺔ .ﻭﻣﻦ ﺽ ﻭﻫﻮ ﻣﺎ ﺍﳓ ﱠ ﺖ ﻋﻠﻰ ﺍﻟ ﻌ ﹾﻈ ﹺﻢ ﺍﶈﺎﺫﻱ ﻟﻸُﺫ ﻥ ﻭﻋﺎ ﹺﺭ ﹴ
ﺤﻴﻴﻦ ﻭﻋﺬﺍ ﹺﺭ ﻫﻮ ﻣﺎ ﻧﺒ ﺍﻟﱠﻠ
ﻒ ﻋﻠﻰ ﳉﺒ ﻬ ﺔ ﺩﻭﻥ ﳏﻞ ﺍﻟﺘﺤﺬﻳ ﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻌ ﺮ ﻣﻦ ﺍ ﹶ ﺍﻟﻮ ﺟ ﻪ ﺣ ﻤﺮﺓ ﺍﻟﺸ ﹶﻔﺘﻴﻦ ﻭﻣﻮﺿﻊ ﺍﻟ ﻐ ﻤ ﹺﻢ ﻭﻫﻮ ﻣﺎ ﻧﺒ
ﻒ ﺑﲔ ﺍﺑﺘﺪﺍ ِﺀ ﺍﻟﻌﺬﺍ ﹺﺭ ﻭﺍﻟﻨ ﺰ ﻋ ﺔ ﻭﺩﻭ ﹶﻥ ﻭﺗ ﺪ ﺍﻷُﺫ ﻥ ﻭﺍﻟﻨﺰﻋﺘﲔ ﻭﳘﺎ ﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻌ ﺮ ﺍﳋﻔﻴ ﺍﻷﺻﺢ ﻭﻫﻮ ﻣﺎ ﻧﺒ
ﺴ ﻦ ﻏﺴ ﹸﻞ ﻛﻞ ﻣﺎ ﺴ ﺮ ﻋﻨﻪ ﺍﻟﺸﻌ ﺮ .ﻭﻳ
ﺼﹶﻠ ﹺﻊ ﻭﻫﻮ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺇﺫﺍ ﺍ ﹶﳓ
ﺻﻴﺔ ﻭﻣﻮﺿﻊ ﺍﻟ ﺑﻴﺎﺿﺎﻥ ﻳﻜﺘﻨﻔﺎﻥ ﺍﻟﻨﺎ
ﻒ ﻟﻨ ﺪ ﺭ ﺓ ﺍﻟ ﹶﻜﺜﹶﺎﹶﻓ ﺔ
ﺐ ﻏﺴ ﹸﻞ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ ﻛﻞ ﻣﻦ ﺍﻟﺸﻌﻮ ﹺﺭ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺇﻥ ﹶﻛﹶﺜ ﺲ ﻣﻦ ﺍﻟﻮ ﺟ ﻪ .ﻭﳚ ﻗﻴ ﹶﻞ ﺇﻧﻪ ﻟﻴ
ﺐ ﻋﺮﻓﹰﺎ ﺲ ﺍﻟﺘﺨﺎ ﹸﻃ ﹺﻒ ﻣﺎ ﱂ ﺗ ﺮ ﺍﻟﺒﺸﺮ ﹸﺓ ﻣﻦ ﺧﻼﻟ ﻪ ﰲ ﳎﻠ ﹺ ﺽ ﻭﺍﻟﻜﺜﻴ ﺤﻴ ﺔ ﻭﻋﺎ ﹺﺭ ﹴ ﻒ ﻟ ﻓﻴﻬﺎ ،ﻻ ﺑﺎﻃﻦ ﻛﺜﻴ
ﺐ) .ﻭ( ﺛﺎﻟﺜﻬﺎ: ﺐ ﺇﻻ ﺑﻪ ﻭﺍ ﹺﺟ ﺴﻠﻪ ،ﻷﻥ ﻣﺎ ﻻ ﻳﺘ ﻢ ﺍﻟﻮﺍﺟ ﺐ ﻏﺴ ﹸﻞ ﻣﺎ ﻻ ﻳﺘﺤ ﹼﻘ ﻖ ﻏﺴ ﹸﻞ ﲨﻴ ﻌ ﻪ ﺇﻻ ﺑ ﻐ ﻭﳚ
ﺽ ﻣﻦ ﺷ ﻌ ﺮ ﺐ ﻏﺴ ﹸﻞ ﲨﻴﻊ ﻣﺎ ﰲ ﳏﻞ ﺍﻟﻔﹾﺮ ﹺ )ﻏﺴ ﹸﻞ ﻳﺪﻳﻪ( ﻣﻦ ﻛ ﱠﻔﻴ ﻪ ﻭﺫﺭﺍﻋﻴﻪ )ﺑﻜﻞ ﻣﺮﻓ ﹴﻖ( ﻟﻶﻳﺔ .ﻭﳚ
ﻭﻇﻔﺮﹴ ،ﻭﺇﻥ ﻃﺎﻝ.
ﺖ ﰲ ﺗﺜﻠﻴﺚ ،ﺃﻭ ﺇﻋﺎ ﺩ ﺓ ﻭﺿﻮ ٍﺀ ﻟﻨﺴﻴﺎ ﻥ ﻟﻪ ،ﻻ ﲡﺪﻳ ﺪ ﻭﺍﺣﺘﻴﺎﻁ، ]ﻓﺮﻉ[ :ﻟﻮ ﻧﺴﻲ ﹸﻟ ﻤ ﻌ ﹰﺔ ﻓﺎﻧ ﻐﺴﹶﻠ
ﺽ ﺍﻟﺬﻱ ﻭﺭﺍ ُﺀ ﺍﻷُﺫﻥ ﺑﺸﺮ ﺃﻭ ﺷﻌﺮ ﰲ ﺣﺪﻩ ،ﻭﻟﻮ ﺾ ﺭﺃ ﺳ ﻪ( ﻛﺎﻟﱰﻋﺔ ﻭﺍﻟﺒﻴﺎ ﹺ ﺴ ﺢ ﺑﻌ ﹺ ﺃﺟﺰﺃﻩ) .ﻭ( ﺭﺍﺑﻌﻬﺎ ) :ﻣ
ﺻﻴﺔ ،ﻭﻫﻲ ﻣﺎ ﺑﲔ ﺑﻌﺾ ﺷﻌﺮ ﺓ ﻭﺍﺣﺪﺓ ،ﻟﻶﻳﺔ .ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ :ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺠﺰﹺﻱ َﺀ ﺃﻗ ﱡﻞ ﻣﻦ ﻗﹶﺪ ﹺﺭ ﺍﻟﻨﺎ
ﺏﺍﻟﱰﻋﺘﲔ ،ﻷﻧﻪ ﱂ ﻳ ﻤﺴﺢ ﺃﻗ ﱠﻞ ﻣﻨﻬﺎ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﳌﺸﻬﻮ ﺭ ﻋﻨﻪ ﻭﺟﻮ
ﺴ ﺢ ﺧ ﱠﻔﻴﻬﹺﻤﺎﺐ ﻣﻦ ﻛﻞ ﺭﹺﺟﻞﹴ ،ﻟﻶﻳﺔ .ﺃﻭ ﻣ ﺴ ﹺﺢ ﺍﻟ ﺮﺑ ﹺﻊ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﻏﺴ ﹸﻞ ﺭﺟﻠﻴﻪ( ﺑﻜﻞ ﻛﻌ ﹴ ﻣ
ﺐ ﻭ ﺷ ﻖ.
ﺐ ﻏﺴ ﹸﻞ ﺑﺎﻃﻦ ﹸﺛ ﹾﻘ ﹺ ﺑﺸﺮﻭ ﻃ ﻪ .ﻭﳚ
ﺴ ﹸﻞ ﳏﻠﱢﻬﺎ ﻷﻧﻪ ﺻﺎ ﺭ ﰲ ﺣﻜ ﹺﻢ ﺐ ﻗ ﹾﻠﻌﻬﺎ ﻭ ﹶﻏ ﺖ ﺷﻮ ﹶﻛ ﹲﺔ ﰲ ﺭﺟﻠ ﻪ ﻭﻇﹶﻬﺮ ﺑ ﻌﻀﻬﺎ ،ﻭ ﺟ ]ﻓﺮﻉ[ :ﻟﻮ ﺩﺧﻠﹶ
ﻂ ﰲ ﹺﺭ ﺟ ﹴﻞ ﺃﻭ ﻏﲑﹺﻩ ﱂ ﺕ ﻛﻠﹼﻬﺎ ﺻﺎﺭﺕ ﰲ ﺣﻜ ﹺﻢ ﺍﻟﺒﺎ ﻃ ﹺﻦ ﻓﻴﺼ ﺢ ﻭﺿﻮﺅﻩ .ﻭﻟﻮ ﺗﻨ ﱠﻔ ﹶ ﺍﻟﻄﱠﺎ ﻫﺮﹺ ،ﻓﺈﻥ ﺍﺳﺘﺘ ﺮ
ﺐ ﻏﺴﻞ ﺑﺎ ﻃﹺﻨ ﻪ ﻣﺎ ﱂ ﻳ ﺮﺗﺘ ﻖ. ﳚﺐ ﻏﺴ ﹸﻞ ﺑﺎ ﻃﹺﻨ ﻪ ﻣﺎ ﱂ ﻳﺘﺸﻘﱠﻖ ،ﻓﺈﻥ ﺗﺸ ﱠﻘ ﻖ ﻭ ﺟ
ﺤ ﻖ ﺎ ﻣﻦ ﺍﺑﺘﻠ ﻲ ﺴ ﻪ ﻭﹸﺃﹾﻟ
]ﺗﻨﺒﻴﻪ[ :ﺫﻛﺮﻭﺍ ﰲ ﺍﻟﻐﺴ ﹺﻞ ﺃﻧﻪ ﻳ ﻌﻔﹶﻰ ﻋﻦ ﺑﺎ ﻃ ﹺﻦ ﻋﻘ ﺪ ﺍﻟﺸﻌ ﹺﺮ ﺃﻱ ﺇﺫﺍ ﺍﻧﻌ ﹶﻘ ﺪ ﺑﻨﻔ ِ
ﺼ ﻖ ﺑﺄﺻﻮ ﹺﻝ ﺷﻌ ﹺﺮ ﻩ ﺣﱴ ﻣﻨ ﻊ ﻭﺻﻮ ﹶﻝ ﺍﳌﺎ ِﺀ ﺇﻟﻴﻬﺎ ﻭﱂ ﻳ ﻤﻜﻦ ﺇﺯﺍﹶﻟﺘﻪ .ﻭﻗﺪ ﺻﺮﺡ ﺷﻴﺦ ﺷﻴﻮﺧﻨﺎ ﻉ ﹶﻟ
ﺑﻨﺤ ﹺﻮ ﹶﻃﺒﻮ ﹺ
ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﺑﺄﻧﻪ ﻻ ﻳﻠﺤﻖ ﺎ ،ﺑﻞ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ .ﻟﻜﻦ ﻗﺎﻝ ﺗﻠﻤﻴﺬﻩ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺍﻟﻌ ﹾﻔ ﻮ
ﺴ ﹺﻞ ﺍﻟ ﻮ ﺟ ﻪ ﻓﺎﻟﻴ ﺪﻳ ﹺﻦ ﻓﺎﻟﺮﺃﺱ ﻓﺎﻟﺮﺟﻠﲔ ﻟﻼﺗﺒﺎﻉ. ﺐ( ﻛﻤﺎ ﹸﺫ ﻛ ﺮ ﻣﻦ ﺗﻘﺪ ﹺﱘ ﹶﻏ ﻟﻠﻀﺮﻭﺭﺓ) .ﻭ( ﺳﺎﺩﺳﻬﺎ) :ﺗﺮﺗﻴ
ﺚﰲ ﺤ ﺪﺙﹲ ،ﻭﻟﻮ ﰲ ﻣﺎﺀ ﻗﻠﻴ ﹴﻞ ﺑﻨﻴﺔ ﻣﻌﺘﱪﺓ ﳑﺎ ﻣ ﺮ ﺃﺟﺰﹶﺃ ﻩ ﻋﻦ ﺍﻟﻮﺿﻮﺀِ ،ﻭﻟﻮ ﱂ ﳝ ﹸﻜ ﹾ ﺲ ﻣ ﻭﻟﻮ ﺍﻧ ﻐ ﻤ
ﻀ ﺮ ﻧﹺﺴﻴﺎ ﹸﻥﺱ ﺯﻣﻨﹰﺎ ﻳ ﻤ ﻜ ﻦ ﻓﻴﻪ ﺍﻟﺘﺮﺗﻴﺐ .ﻧﻌﻢ ،ﻟﻮ ﺍﻏﺘﺴﻞ ﺑﻨﻴﺘﻪ ﻓﻴﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﺘﺮﺗﻴﺐ ﺣﻘﻴﻘﺔﹰ ،ﻭﻻ ﻳ ﺍﻻﻧﻐﻤﺎ ﹺ
ﹶﻟ ﻤ ﻌ ﺔ ﺃﻭ ﹸﻟ ﻤ ﹴﻊ ﰲ ﻏ ﹺﲑ ﺃﻋﻀﺎ ِﺀ ﺍﻟﻮﺿﻮﺀِ ،ﺑﻞ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻋﺪﺍ ﺃﻋﻀﺎﺋﻪ ،ﻣﺎﹺﻧ ﻊ ﻛﺸ ﻤ ﹴﻊ ﱂ ﻳﻀﺮ ﻛﻤﺎ
ﺐ ﺗﻴ ﹼﻘ ﻦ ﻋﻤﻮ ﹺﻡ ﺍﳌﺎ ِﺀ ﲨﻴ ﻊ ﺴ ﹸﻞ ﻋﻨﻬﻤﺎ ﺑﻨﻴﺘﻪ .ﻭﻻ ﳚ ﺐ ﺃﺟﺰﺃ ﻩ ﺍﻟ ﻐ ﺙ ﻭﺃﺟﻨ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ .ﻭﻟﻮ ﺃﺣ ﺪ ﹶ
ﻀ ﹺﻮ ﺑﻞ ﻳﻜﻔﻲ ﻏﹶﻠﺒ ﹸﺔ ﺍﻟ ﱠﻈ ﻦ ﺑﻪ.
ﺍﻟ ﻌ
7
ﻍ ﻣﻦ ﻭﺿﻮﺋﻪ ﺃﻭ ﻏﺴﻠﻪ ﹶﻃ ﻬﺮﻩ، ﺴ ﹸﻞ ﰲ ﺗﻄﻬ ﹺﲑ ﻋﻀﻮ ﻗﺒﻞ ﺍﻟﻔﺮﺍ ﹺ ﻚ ﺍﳌﺘﻮﺿﻰ ُﺀ ﺃﻭ ﺍﳌﻐﺘ ِ]ﻓﺮﻉ[ :ﻟﻮ ﺷ
ﻚ ﰲ ﺍﻟﻨﻴﺔ ﱂ ﻳﺆﺛﱢﺮ ﺃﻳﻀﹰﺎ ﺸ ﻍ ﻣﻦ ﹸﻃ ﻬ ﹺﺮﻩ ،ﱂ ﻳﺆﺛﱢﺮ .ﻭﻟﻮ ﻛﺎﻥ ﺍﻟ
ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪﻩ ﰲ ﺍﻟﻮﺿﻮﺀِ ،ﺃﻭ ﺑﻌ ﺪ ﺍﻟﻔﺮﺍ ﹺ
ﻚ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﻭﻗﺒﻞ ﺸ ﺱ ﻣﺎ ﻳﺄﰐ ﰲ ﺍﻟ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻛﻤﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻟﺸﻴﺨﻨﺎ ،ﻭﻗﺎﻝ :ﻓﻴﻪ ﻗﻴﺎ
ﺤﻤﻞ ﻛﻼ ﻣﻬﻢ ﻚ ﺑﻌﺪ ﻋﻀ ﹴﻮ ﰲ ﺃﺻﻞ ﻏﺴﻠﻪ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺇﻋﺎﺩﺗﻪ ،ﺃﻭ ﺑﻌﻀﻪ ﱂ ﺗ ﹾﻠ ﺰﻣﻪ .ﻓﻠﻴ ﺍﻟﺮﻛﻮﻉ :ﺃﻧﻪ ﻟﻮ ﺷ
ﺏ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ ﻀ ﹺﻮ ﻻ ﺑﻌﻀﻪ) .ﻭ ﺳ ﻦ( ﻟﻠﻤﺘﻮﺿﻰ ِﺀ ﻭﻟﻮ ﲟﺎ ٍﺀ ﻣﻐﺼﻮ ﹴ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﺸﻚ ﰲ ﺃﺻﻞ ﺍﻟ ﻌ
ﺐ)ﺗﺴﻤﻴ ﹲﺔ ﺃﻭﻟﻪ( ﺃﻱ ﺃﻭﻝ ﺍﻟﻮﺿﻮ ِﺀ ﻟﻼﺗﺒﺎﻉ ﻭﺃﻗﻠﱡﻬﺎ ﺑﺎﺳﻢ ﺍﷲ ،ﻭﺃﻛ ﻤﻠﹸﻬﺎ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ .ﻭﲡ
ﺴ ﻦ ﹶﳌ ﻦ ﺗ ﺮﻛﹶﻬﺎ ﺴ ﻦ ﻗﺒﻠﹶﻬﺎ ﺍﻟﺘﻌ ﻮ ﹸﺫ ﻭﺑﻌﺪﻫﺎ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﻭﺍﳊﻤ ﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌ ﹶﻞ ﺍﳌﺎ َﺀ ﻃﹶﻬﻮﺭﹰﺍ .ﻭﻳ ﻋﻨﺪ ﺃﲪﺪ ،ﻭﻳ
ﺏ ﻼ :ﺑﺎﺳﻢ ﺍﷲ ﺃﻭﻟﻪ ﻭﺁﺧ ﹺﺮ ﻩ .ﻻ ﺑﻌﺪ ﻓﺮﺍ ﻏ ﻪ .ﻭﻛﺬﺍ ﰲ ﳓ ﹺﻮ ﺍﻷﻛ ﹺﻞ ﻭﺍﻟﺸﺮ ﹺ ﺃﻭﻟﻪ ﺃﻥ ﻳﺄﺗ ﻲ ﺎ ﺃﺛﻨﺎﺀﻩ ﻗﺎﺋ
ﺴﻨﻦ ﺏ ﺃﻥ ﺃ ﻭ ﹶﻝ ﺍﻟ ﺴ ﻦ ﻟﻪ ﺍﻟﺘﺴﻤﻴ ﹸﺔ .ﻭﺍﳌﻨﻘﻮ ﹸﻝ ﻋﻦ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﻛﺜ ﲑ ﻣﻦ ﺍﻷﺻﺤﺎ ﹺ ﻭﺍﻟﺘﺄﻟﻴﻒ ،ﻭﺍﻻﻛﺘﺤﺎ ﹸﻝ ﳑﺎ ﻳ
ﻉ ﻭﻏﲑﹺﻩ .ﻓﻴﻨﻮﻱ ﻣﻌﻬﺎ ﻋﻨ ﺪ ﻏﺴ ﹺﻞ ﺍﻟﻴﺪﻳﻦ .ﻭﻗﺎﻝ ﲨﻊ ﻣﺘﻘﺪﻣﻮﻥ :ﺇﻥ ﻱ ﰲ ﺍﻤﻮ ﹺ ﺍﻟﺘﺴﻤﻴﺔﹸ ،ﻭﺑﻪ ﺟﺰﻡ ﺍﻟﻨﻮﻭ
ﺃﻭﳍﺎ ﺍﻟﺴﻮﺍﻙ ﰒ ﺑﻌﺪﻩ ﺍﻟﺘﺴﻤﻴﺔ.
ﺴ ﹴﻞ ﻭﺗﻴﻤﻢ ]ﻓﺮﻉ[ :ﺗﺴ ﻦ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﻟﺘﻼ ﻭ ﺓ ﺍﻟﻘﺮﺁﻥ ،ﻭﻟﻮ ﻣﻦ ﺃﺛﻨﺎ ِﺀ ﺳﻮ ﺭ ﺓ ﰲ ﺻﻼ ﺓ ﺃﻭ ﺧﺎ ﹺﺭﺟﹺﻬﺎ ،ﻭﻟ ﻐ
ﺴ ﹸﻞ ﺍﻟﻜﻔﹼﲔ( ﻣﻌﹰﺎ ﺇﱃ ﺍﻟﻜﻮﻋﲔ ﻣﻊ ﺍﻟﺘﺴﻤﻴ ﺔ ﺍﳌﻘﺘ ﹺﺮﻧﺔ ﺑﺎﻟﻨﻴﺔ ،ﻭﺇﻥ ﺗﻮﺿﺄ ﻣﻦ ﳓﻮ ﺇﺑﺮﻳ ﹴﻖ ﺃﻭ ﻋﻠ ﻢ ﻭ ﹶﺫﺑﺢ) .ﻓ ﻐ
ﺴﻮﺍ ﻙ( ﻋﺮﺿﹰﺎ ﰲ ﺍﻷﺳﻨﺎ ﻥ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﻭﻃﹸﻮ ﹰﻻ ﰲ ﺍﻟﻠﺴﺎﻥ ،ﻟﻠﺨ ﹺﱪ ﺍﻟﺼﺤﻴﺢ" :ﹶﻟﻮﻻ ﹸﻃ ﻬ ﺮﻫﻤﺎ ﻟﻼﺗﺒﺎﻉ )ﻓ ِ
ﺸ ﹴﻦ( ﻭﻟﻮ ﺏ .ﻭﳛﺼﻞ )ﺑﻜ ﹼﻞ ﺧ ﺃﻥ ﺃﹶ ﺷ ﻖ ﻋﻠﻰ ﺃﻣﱵ ﻷ ﻣ ﺮﺗ ﻬ ﻢ ﺑﺎﻟﺴﻮﺍ ﻙ ﻋﻨﺪ ﻛ ﹼﻞ ﻭﺿﻮ ٍﺀ" .ﺃﻱ ﺃﻣﺮ ﺇﳚﺎ ﹴ
ﺻﺒ ﻌ ﻪ
ﻀﻠﹸﻪ ﺍﻷﺭﺍ ﻙ .ﻻ ﺑﹸﺄ ﺑﻨﺤ ﹺﻮ ﺧﺮﻗ ﺔ ﺃﻭ ﺃﺷﻨﺎﻥ ،ﻭﺍﻟﻌﻮ ﺩ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻏﲑﹺﻩ ،ﻭﺃﻭﻻ ﻩ ﺫﻭ ﺍﻟﺮﻳ ﹺﺢ ﺍﻟ ﱠﻄﻴﺐﹺ ،ﻭﺃﻓ
ﻱ .ﻭﺇﳕﺎ ﻳﺘﺄ ﹼﻛ ﺪ ﺍﻟﺴﻮﺍ ﻙ ﻭﻟﻮ ﻟﻤﻦ ﻻ ﺃﺳﻨﺎ ﹸﻥ ﻟﻪ ﻟﻜ ﹼﻞ ﻭﺿﻮﺀ) .ﻭﻟﻜﻞ ﺸﻨﺔ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺍﺧﺘﺎ ﺭ ﻩ ﺍﻟﻨﻮﻭ ﻭﻟﻮ ﺧ
ﺻ ﹲﻞﺼ ﹾﻞ ﺑﻴﻨﻬﻤﺎ ﻓﺎ ﺻﻼﺓ( ﹶﻓﺮﺿﻬﺎ ﻭﻧﻔﹾﻠﻬﺎ ﻭﺇﻥ ﺳﱠﻠ ﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﻴ ﹺﻦ ﺃﻭ ﺍﺳﺘﺎ ﻙ ﻟﻮﺿﻮﺋﻬﺎ ،ﻭﺇ ﹾﻥ ﻟﹶﻢ ﻳﻔ
ﻀ ﹸﻞ ﻣﻦ ﺳﺒﻌﲔ ﳊ ﻤﻴﺪﻱ ﺑﺈﺳﻨﺎ ﺩ ﺟﻴﺪ" :ﺭﻛﻌﺘﺎ ﻥ ﹺﺑﺴِﻮﺍ ﻙ ﺃﻓ ﺚ ﱂ ﻳﺨﺶ ﺗﻨﺠﺲ ﹶﻓ ﻤﻪ ،ﻭﺫﻟﻚ ﳋ ﹺﱪ ﺍ ﹸ ﺣﻴ ﹸ
ﺭ ﹾﻛﻌﺔ ﺑﻼ ﺳﻮﺍﻙ" .ﻭﻟﻮ ﺗﺮﻛﻪ ﺃﻭﳍﺎ ﺗﺪﺍ ﺭﻛﹶﻪ ﺃﺛﻨﺎﺀﻫﺎ ﺑﻔﻌ ﹴﻞ ﻗﻠﻴﻞ ،ﻛﺎﻟﺘﻌﻤﻢ ،ﻭﻳﺘﺄﻛﹼﺪ ﺃﻳﻀﹰﺎ ﻟﺘﻼ ﻭ ﺓ ﻗﺮﺁ ﻥ ﺃﻭ
ﺻ ﹾﻔ ﺮﺓ ،ﺃﻭ
ﺚ ﺃﻭ ﻋﻠ ﹴﻢ ﺷﺮﻋﻲ ،ﺃﻭ ﺗﻐﲑ ﹶﻓ ﹴﻢ ﺭﳛﹰﺎ ﺃﻭ ﻟﻮﻧﹰﺎ ﺑﻨﺤﻮ ﻧ ﻮ ﹴﻡ ﺃﻭ ﺃﻛ ﹴﻞ ﻛﺮﻳﻪ ،ﺃﻭ ﺳ ﻦ ﺑﻨﺤ ﹺﻮ ﺣﺪﻳ
ﺤ ﹺﺮ ﻭﻋﻨ ﺪ ﺍﻻﺣﺘﻀﺎﺭﹺ ،ﻛﻤﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺧ ﱪ ﺴ ﻅ ﻣﻦ ﻧﻮ ﹴﻡ ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﺩﺧﻮﻝ ﻣﺴﺠ ﺪ ﻭﻣﱰﻝﹴ ،ﻭﰲ ﺍﻟ ﺍﺳﺘﻴﻘﺎ
ﺾ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺡ .ﻭﺃﺧ ﹶﺬ ﺑﻌﻀﻬﻢ ﻣﻦ ﺫﻟﻚ ﺗﺄﻛﱡﺪﻩ ﻟﻠﻤﺮﻳ ﹺ ﺝ ﺍﻟﺮﻭ ﹺ ﺴﻬﻞ ﺧﺮﻭ ﺍﻟﺼﺤﻴﺤﲔ .ﻭﻳﻘﺎﻝ :ﺇﻧﻪ ﻳ
ﺏ ﺍﻟﺘﺨﻠﻴ ﹸﻞ ﻗﺒ ﹶﻞ ﺏ ﻋﻠﻴﻪ ،ﻭﻳﺒﹶﻠ ﻊ ﺭﻳﻘ ﻪ ﺃﻭﻝ ﺍﺳﺘﻴﺎ ﻛﻪ ،ﻭﺃﻥ ﻻ ﻳ ﻤﺼﻪ .ﻭﻳﻨ ﺪ ﺴﻨﺔ ﻟﻴﺜﺎ ﻱ ﺑﺎﻟﺴﻮﺍ ﻙ ﺍﻟ ﻳﻨ ﹺﻮ
ﻀ ﹸﻞ ﻣﻨﻪ ،ﺧﻼﻓﹰﺎ ﻟﻤﻦ ﻋﻜﹶﺲ .ﻭﻻ ﻳ ﹾﻜﺮﻩ ﺑﺴﻮﺍ ﻙ ﻏ ﹺﲑ ﺃﹸﺫ ﻥ ﺃﻭ ﺍﻟﺴﻮﺍﻙ ﺃﻭ ﺑﻌﺪﻩ ﻣﻦ ﺃﺛ ﺮ ﺍﻟﻄﱠﻌﺎﻡﹺ ،ﻭﺍﻟﺴﻮﺍ ﻙ ﺃﻓ
ﺽ ﻋﻨﻪ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﻟﻠﺼﺎﺋ ﹺﻢ ﺑﻌﺪ ﺠ ﹺﺮ ﻋﺎﺩ ﹲﺓ ﺑﺎﻹِﻋﺮﺍ ﹺ ﻚ ﺍﻟ ﻐﻴﺮﹺ ،ﻣﺎ ﱂ ﺗ
ﻋﻠﹾﻢ ﺭﹺﺿﺎﻩ ،ﻭﺇﻻ ﺣ ﺮﻡ ،ﻛﺄﺧ ﺬ ﻩ ﻣﻦ ﻣ ﹾﻠ
ﺍﻟﺰﻭﺍﻝ ،ﺇﻥ ﱂ ﻳﺘﻐﲑ ﹶﻓﻤﻪ ﺑﻨﺤ ﹺﻮ ﻧ ﻮ ﹴﻡ )ﻓﻤﻀﻤﻀﺔ ﻓﺎﺳﺘﻨﺸﺎﻕ( ﻟﻼﺗﺒﺎﻉ ،ﻭﺃﻗﻠﹼﻬﻤﺎ ﺇﻳﺼﺎ ﹸﻝ ﺍﳌﺎ ِﺀ ﺇﱃ ﺍﻟﻔ ﹺﻢ
8
ﺴ ﻦ
ﺴﻨﺔ ﺇﺩﺍﺭﺗﻪ ﰲ ﺍﻟ ﹶﻔ ﹺﻢ ﻭﳎﻪ ﻣﻨ ﻪ ﻭﻧﺜﺮﻩ ﻣﻦ ﺍﻷﻧﻒ ،ﺑﻞ ﺗ
ﻁ ﰲ ﺣﺼﻮ ﹺﻝ ﺃﺻ ﹺﻞ ﺍﻟ ﻒ .ﻭﻻ ﻳﺸﺘﺮ ﹸ ﻭﺍﻷﻧ
ﻛﺎﳌﺒﺎﻟﻐﺔ ﻓﻴﻬﻤﺎ ﳌ ﹾﻔ ﻄ ﹴﺮ ﻟﻸ ﻣ ﹺﺮ ﺎ.
ﻑ( ﻳﺘﻤﻀﻤﺾ ﰒ ﻳﺴﺘﻨﺸﻖ ﻣﻦ ﻛﻞ ﻣﻨﻬﺎ) .ﻭﻣﺴ ﺢ ﻛﻞ ﺭﺃﺱ( ﺙ ﹸﻏ ﺮ
ﺴ ﻦ ﲨﻌﻬﻤﺎ )ﺑﺜﻼ )ﻭ( ﻳ
ﺻﻴﺔ،
ﺾ ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻨﺎ ﺼ ﺮ ﻋﻠﻰ ﺍﻟﺒﻌ ﹺ ﻟﻼﺗﺒﺎﻉ ﻭﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼﻑ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ،ﻓﺈﻥ ﺍﻗﺘ
ﺤﺘﻪ ﺑﺎ ُﻷﺧﺮﻯ ﻭﺇﺎ ﻣﻴﻪ ﻋﻠﻰ ﺻﺪﻏﻴﻪ ،ﰒ
ﻭﺍﻷﻭﱃ ﰲ ﻛﻴﻔﻴﺘﻪ ﺃﻥ ﻳﻀ ﻊ ﻳﺪﻳ ﻪ ﻋﻠﻰ ﻣ ﹶﻘ ﺪ ﹺﻡ ﺭﺃﺳﻪ ،ﻣ ﹾﻠﺼﻘﹰﺎ ﻣﺴﺒ
ﻳ ﹾﺬﻫﺐ ﻤﺎ ﻣﻊ ﺑﻘﻴﹺﺔ ﺃﺻﺎﺑ ﻌ ﻪ ﻏ ﹺﲑ ﺍﻹِﺎﻣﲔ ﻟﻘﹶﻔﺎﻩ ،ﰒ ﻳ ﺮﺩﳘﺎ ﺇﱃ ﺍﳌﺒﺪﺃ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺷ ﻌ ﺮ ﻳﻨ ﹶﻘﻠﺐ ﻭﺇﻻ
ﺻﻴﺔ ﻟﻼﺗﺒﺎﻉ ﺴ ﹺﺢ ﺍﻟﻨﺎ ﺏ .ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺭﺃ ﺳ ﻪ ﻋﻤﺎ ﻣ ﹲﺔ ﺃﻭ ﹸﻗﻠﹸﻨﺴﻮ ﹲﺓ ﺗ ﻤ ﻢ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻣ ﻓﻠﻴ ﹾﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺬﻫﺎ ﹺ
ﺖ ﻓﻴﻪ ﺴ ﺢ ﺍﻟ ﺮﹶﻗﺒ ﺔ ﺇﺫ ﱂ ﻳﺜﺒ ﺴ ﻦ ﻣ )ﻭ( ﻣﺴ ﺢ ﻛ ﹼﻞ )ﺍ ُﻷ ﹸﺫﻧﲔ( ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﻭﺻﻤﺎ ﺧﻴﻪ ﻟﻼﺗﺒﺎﻉ ،ﻭﻻ ﻳ
ﺐ
ﻚ ﺃﻋﻀﺎ ٍﺀ( ﻭﻫﻮ ﺇﻣﺮﺍ ﺭ ﺍﻟﻴ ﺪ ﻋﻠﻴﻬﺎ ﻋ ﻘ ﻉ) .ﻭ ﺩﹾﻟ ﻱ :ﺑﻞ ﻫﻮ ﹺﺑ ﺪ ﻋﺔﹲ ،ﻭﺣﺪﻳﺜﹸﻪ ﻣﻮﺿﻮ ﺷﻲﺀ .ﻗﺎﻝ ﺍﻟﻨﻮﻭ
ﺤﻴ ﺔ ﹶﻛﺜﹼﺔ( ﻭﺍﻷﻓﻀﻞ ﻛﻮﻧﻪ ﺑﺄﺻﺎﺑﻊ ﻳﻤﻨﺎﻩ ﻭﻣﻦ ﻣﻼﻗﺎﺗﻬﺎ ﻟﻠﻤﺎﺀِ ،ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼﻑ ﻣﻦ ﺃ ﻭ ﺟﺒﻪ) .ﻭﲣﻠﻴ ﹸﻞ ﻟ
ﺃﺳﻔﻞ ،ﻣﻊ ﺗﻔﺮﻳﻘﻬﺎ ،ﻭﹺﺑ ﻐ ﺮﹶﻓ ﺔ ﻣﺴﺘﻘﻠﺔ ﻟﻼﺗﺒﺎﻉ ﻭﻳﻜﺮﻩ ﺗﺮﻛﹸﻪ) .ﻭ( ﺗﺨﻠﻴ ﹸﻞ )ﺃﺻﺎﺑ ﹺﻊ( ﺍﻟﻴﺪﻳﻦ ﺑﺎﻟﺘﺸﺒﻴﻚ،
ﺼ ﹺﺮ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ،ﻣﺒﺘﺪﺋﹰﺎ ﲞﻨﺼﺮ ﺍﻟﺮﺟﻞ ﻱ ﻛﻴﻔﻴ ﺔ ﻛﺎﻥ .ﻭﺍﻷﻓﻀ ﹸﻞ ﺃﻥ ﳜﱢﻠﻠﹶﻬﺎ ﻣﻦ ﺃﺳﻔﹶﻞ ﲞﻨ ﻭﺍﻟﺮﺟﻠﲔ ﺑﺄ
ﺤﺘ ﻲ ﻋﻨﻘﹶﻪ.
ﺼ ﹺﺮ ﺍﻟﻴﺴﺮﻯ) .ﻭﺇﻃﺎﻟ ﹸﺔ ﺍﻟ ﻐﺮﺓ( ﺑﺄﻥ ﻳﻐﺴ ﹶﻞ ﻣﻊ ﺍﻟﻮﺟﹺﻪ ﻣﻘﺪﻡ ﺭﺃﺳﻪ ﻭﺃﺫﻧﻴﻪ ﻭﺻﻔ ﺍﻟﻴﻤﲎ ﻭﳐﺘﺘﻤﹰﺎ ﲞﻨ
ﺏﺾ ﺍﻟﺴﺎﻗﲔ ،ﻭﻏﺎﻳﺘﻪ ﺍﺳﺘﻴﻌﺎ ﻀﺪﻳﻦ ﻭ ﻣ ﻊ ﺍﻟﺮﺟﻠﲔ ﺑﻌ )ﻭ( ﺇﻃﺎﹶﻟ ﹸﺔ )ﲢﺠﻴ ﹴﻞ( ﺑﺄﻥ ﻳﻐﺴ ﹶﻞ ﻣﻊ ﺍﻟﻴﺪﻳﻦ ﺑﻌﺾ ﺍﻟ ﻌ
ﺤﺠﻠﲔ ﻣﻦ ﺁﺛﺎ ﹺﺭ ﺍﻟ ﻮﺿﻮ ِﺀ. ﻀ ﺪ ﻭﺍﻟﺴﺎﻕ ،ﻭﺫﻟﻚ ﳋﱪ ﺍﻟﺸﻴﺨﲔ" :ﺇﻥ ﹸﺃﻣﱵ ﻳﺪ ﻋ ﻮﻥﹶ ﻳﻮﻡ ﺍﻟﻘﻴﺎ ﻣ ﺔ ﹶﻏ ﺮﹰﺍ ﻣ ﺍﻟ ﻌ
ﺾ ﺍﻟﻮﺟﻮ ﻩ ﻭﺍﻷﻳﺪﻱ ﺤﺠﹺﻴﹸﻠ ﻪ :ﺃﻱ ﻳ ﺪ ﻋ ﻮ ﹶﻥ ﺑﹺﻴ ﻉ ﻣﻨﻜﹸﻢ ﺃﻥ ﻳﻄﻴ ﹶﻞ ﹸﻏ ﺮﺗ ﻪ ﹶﻓ ﹾﻠﻴ ﹾﻔﻌﻞ" .ﺯﺍﺩ ﻣﺴﻠﻢ :ﻭﺗ ﹶﻓ ﻤ ﹺﻦ ﺍﺳﺘﻄﺎ
ﺚﺏ ﻣﺎ ﻣ ﺮ )ﻭﺗﺜﻠﻴ ﹸ ﺐ ﻭﻛﻤﺎﻟﹸﻬﺎ ﺑﺎﺳﺘﻴﻌﺎ ﹺ ﺴ ﹺﻞ ﺃﺩﱏ ﺯﻳﺎ ﺩ ﺓ ﻋﻠﻰ ﺍﻟﻮﺍ ﹺﺟ ﹺ ﻭﺍﻷﺭﺟﻞ .ﻭﳛﺼﻞ ﺃﻗ ﹼﻞ ﺍﻹِﻃﺎﻟﺔ ﹺﺑ ﻐ
ﺴ ﻤﹶﻠﺔﹲ ،ﻭ ﺫ ﹾﻛ ﺮ ﻋ ﻘﺒﻪ ،ﻟﻼﺗﺒﺎﻉ ﰲ ﺃﻛﺜﺮ ﺫﻟﻚ. ﺨﻠﻴ ﹲﻞ ﻭﺳﻮﺍ ﻙ ﻭﺑ ﻚ ﻭﺗ
ﻛﻞ( ﻣﻦ ﻣﻐﺴﻮ ﹴﻝ ﻭﳑﺴﻮﺡﹴ ،ﻭ ﺩﹾﻟ
ﺼ ﹶﻞ ﺴﹶﻠ ﺔ ﺍﻟﺜﺎﻧﻴ ﺔ ﺣ
ﻼ ﻭﻟﻮ ﰲ ﻣﺎﺀ ﻗﻠﻴﻞ ﺇﺫﺍ ﺣﺮﻛﻬﺎ ﻣﺮﺗﲔ ،ﻭﻟﻮ ﺭ ﺩ ﺩ ﻣﺎ َﺀ ﺍﻟ ﻐ ﺲ ﺍﻟﻴ ﺪ ﻣﺜ ﹰ
ﺚ ﹺﺑ ﻐ ﻤ ﹺﻭﳛﺼ ﹸﻞ ﺍﻟﺘﺜﻠﻴ ﹸ
ﺴﻠ ﻪ ﻭﻻ ﺑﻌﺪ ﺐ ﹶﻏ ﻀ ﹴﻮ ﻗﺒ ﹶﻞ ﺇﲤﺎ ﹺﻡ ﻭﺍ ﹺﺟ ﹺ ﺚ ﻋ ﺚ ﻛﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ﻭﻻ ﳚﺰﻯ ُﺀ ﺗﺜﻠﻴ ﹸ ﻟ ﻪ ﺃﺻ ﹸﻞ ﺳﻨﺔ ﺍﻟﺘﺜﻠﻴ
ﺤ ﺮ ﻡ
ﺤﹶﺜ ﻪ ﺟ ﻤ ﻊ .ﻭﺗ
ﺙ ﻛﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ ،ﺃﻱ ﺑﻨﻴﺔ ﺍﻟﻮﺿﻮﺀِ ،ﻛﻤﺎ ﺑ ﺺ ﻋﻦ ﺍﻟﺜﻼ ﺗﻤﺎ ﹺﻡ ﺍﻟﻮﺿﻮ ِﺀ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺍﻟﻨﻘ
ﻑ ﻋﻠﻰ ﺍﻟﺘ ﹶﻄﻬﺮ. ﻣﻦ ﻣﺎ ٍﺀ ﻣﻮﻗﻮ
ﺐ ﻭﻧﺪﺑﹰﺎ ﰲ ﺏ ﺃﻭ ﻋﺪ ﺩ ﺑﺎﻟﻴﻘﲔ ،ﻭﺟﻮﺑﹰﺎ ﰲ ﺍﻟﻮﺍ ﹺﺟ ﹺ ]ﻓﺮﻉ[ :ﻳﺄ ﺧ ﹸﺬ ﺍﻟﺸﺎ ﻙ ﺃﺛﻨﺎ َﺀ ﺍﻟﻮﺿﻮ ِﺀ ﰲ ﺍﺳﺘﻴﻌﺎ ﹴ
ﲔ ﻋﻠﻰ ﻳﺴﺎ ﹴﺭ ﰲ ﻍ ﻓﻼ ﻳﺆﺛﹼﺮ) .ﻭﺗﻴﺎ ﻣ ﻦ( ﺃﻱ ﺗﻘﺪ ﱘ ﳝ ﹴ ﻚ ﺑﻌﺪ ﺍﻟﻔﺮﺍ ﹺ ﻑ .ﺃﻣﺎ ﺍﻟﺸ ﺍ ﹶﳌﻨﺪﻭﺏﹺ ،ﻭﻟﻮ ﰲ ﺍﳌﺎ ِﺀ ﺍ ﹶﳌ ﻮﻗﹸﻮ
ﺐ ﺍﻟﺘﻴﻤﻦ ﰲ ﺗ ﹶﻄ ﻬﺮﹺﻩ ﻭﺷﺄﻧﹺﻪ ﺤ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ ،ﻭﻟﻨﺤﻮ ﺃﻗﻄﹶﻊ ﰲ ﲨﻴ ﹺﻊ ﺃﻋﻀﺎ ِﺀ ﻭﺿﻮﺋﻪ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﻳ
ﺺ ﻭﻧﻌﻞﹴ ،ﻭﺗﻘﻠﻴ ﹺﻢ ﻇﻔﺮﹴ ،ﻭﺣﻠ ﹺﻖ ﳓﻮ ﺭﺃﺱﹴ، ﺲ ﳓ ﹺﻮ ﻗﻤﻴ ﹴ ﺏ ﺍﻟﺘﻜﺮﱘ ،ﻛﺎﻛﺘﺤﺎ ﹴﻝ ﻭﻟﺒ ﹺ ﻛﻠﹼﻪ ،ﺃﻱ ﳑﺎ ﻫﻮ ﻣﻦ ﺑﺎ
ﺏ ﺍﻹﻫﺎﻧ ﺔ
ﺴ ﻦ ﺍﻟﺘﻴﺎﺳﺮ ﰲ ﺿﺪﻩ ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎ ﹺ
ﻭﺃﺧ ﺬ ﻭﻋﻄﺎﺀٍ ،ﻭﺳﻮﺍ ﻙ ﻭﲣﻠﻴﻞﹴ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺗﺮﻛﹸﻪ ،ﻭﻳ
9
ﻑ ﻳ ﺪﻳﻪ
ﺴ ﹺﻞ ﺃﻋﻠﻰ ﻭ ﺟ ﹺﻬ ﻪ ﻭﺃﻃﺮﺍ ﺴ ﻦ ﺍﻟﺒﺪﺍ َﺀ ﹸﺓ ﺑ ﻐ ﺱ ﻭﻧﻌ ﹴﻞ .ﻭﻳ ﻭﺍﻹﺫﻯ ﻛﺎﺳﺘﻨﺠﺎ ٍﺀ ﻭﺍﻣﺘﺨﺎﻁ ،ﻭﺧﻠﻊ ﻟﺒﺎ ﹴ
ﺐ ﻋﻠﻴﻪ ﻏﲑﻩ .ﻭﺃﺧ ﹸﺬ ﺍﳌﺎ ِﺀ ﺇﱃ ﺍﻟﻮﺟﻪ ﺑ ﹶﻜﻔﱠﻴﻪ ﻣﻌﺎﹰ ،ﻭﻭﺿ ﻊ ﻣﺎ ﻳ ﻐﺘﺮﹺﻑ ﻣﻨﻪ ﻋﻦ ﳝﻴﻨﻪ ﻭﻣﺎ ﻭﺭﺟﻠﻴﻪ ،ﻭﺇﻥ ﺻ
ﻑ ﻣﺎ ﻀ ﹴﻮ ﻗﺒ ﹶﻞ ﺟﻔﺎ
ﻉ ﰲ ﺗﻄﻬﲑ ﻛﻞ ﻋ ﺸ ﹺﺮ ﻳﺼﺐ ﻣﻨﻪ ﻋﻦ ﻳﺴﺎﺭﹺﻩ) .ﻭﻭﻻ ٌﺀ( ﺑﲔ ﺃﻓﻌﺎ ﹺﻝ ﻭﺿﻮ ِﺀ ﺍﻟﺴﻠﻴ ﹺﻢ ﺑﺄ ﹾﻥ ﻳ
ﻕ(ﺐ ﻭ ) ﻣ ﻮ ﹴ
ﺲ) .ﻭﺗ ﻌ ﻬ ﺪ( ﻋﻘ ﹴ
ﺴﻠ ﹴ
ﺐ ﻟ ﺠ ﻑ ﻣﻦ ﺃﻭ ﺟﺒﻪ ،ﻭﻳ ﹺ ﻗﹶﺒﻠﻪ ،ﻭﺫﻟﻚ ﻟﻼﺗﺒﺎﻉ ﻭﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼ
ﻅ ﻭﻫﻮ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺑﺴﺒﺎﺑﺘ ﻲ ﺷ ﹼﻘﻴﻬﻤﺎ .ﻭﳏ ﹼﻞ ﻧﺪﺏ ﻒ ﻭﻟﺤﺎ ﻑ ﺍﻟ ﻌﻴ ﹺﻦ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻷﻧ
ﻭﻫﻮ ﹶﻃ ﺮ
ﺐ ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ . ﺺ ﳝﻨ ﻊ ﻭﺻﻮ ﹶﻝ ﺍﳌﺎ ِﺀ ﺇﱃ ﳏﻠﻪ ﻭﺇﻻ ﻓﺘﻌﻬﺪﳘﺎ ﻭﺍﺟ ﺗ ﻌﻬﺪﳘﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻬﻤﺎ ﺭ ﻣ
ﻆ ﺃ ﻣ ﹺﺮ ﺍﻟﻨﺠﺎ ﺳ ﺔ. ﺲ ﻟ ﻐﹶﻠ
ﺠ ﺴ ﹸﻞ ﺇﺫﺍ ﺗﻨ
ﻀ ﺮﺭﹺ ،ﻭﺇﳕﺎ ﻳ ﻐ
ﲔ ﺑﻞ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻳ ﹾﻜﺮﻩ ﻟﻠ ﺴ ﹸﻞ ﺑﺎ ﻃ ﹺﻦ ﺍﻟ ﻌ ﹺ ﺴ ﻦ ﹶﻏ
ﻭﻻ ﻳ
)ﻭﺍﺳﺘﻘﺒﺎﻝ( ﺍﻟﻘﺒﹶﻠ ﺔ ﰲ ﹸﻛ ﹼﻞ ﻭﺿﻮﺋﻪ) .ﻭﺗ ﺮ ﻙ ﺗ ﹶﻜﱡﻠ ﹴﻢ( ﰲ ﺃﺛﻨﺎ ِﺀ ﻭﺿﻮﺋﻪ ﺑﻼ ﺣﺎﺟﺔ ﺑﻐ ﹺﲑ ﺫ ﹾﻛﺮﹴ ،ﻭﻻ ﻳ ﹾﻜﺮﻩ ﺳﻼ ﻡ
ﺚﻻ ﻉ )ﻭﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﻋ ﻘﺒﻪ( ﺃﻱ ﺍﻟﻮﺿﻮﺀِ ،ﲝﻴ ﹸ ﻒ( ﺑﻼ ﻋ ﹾﺬ ﹴﺭ ﻟﻼﺗﺒﺎ ﻋﻠﻴ ﻪ ﻭﻻ ﻣﻨ ﻪ ﻭﻻ ﺭﺩﻩ) .ﻭ( ﺗ ﺮ ﻙ )ﺗﻨﺸﻴ
ﻼ ﻟﻠﻘﺒﻠﺔ ،ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﻭﺑﺼ ﺮ ﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻮ ﺃﻋﻤ ﻰ :ﺃﺷﻬ ﺪ ﺃﻥ ﻻ ﺻ ﹲﻞ ﻋﻨﻪ ﻋﺮﻓﺎﹰ ،ﻓﻴﻘﻮ ﹸﻝ ﻣﺴﺘﻘﺒ ﹰ ﻳﻄﻮ ﹸﻝ ﻓﺎ
ﻚ ﻟﻪ ،ﻭﺃﺷﻬ ﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒ ﺪ ﻩ ﻭﺭﺳﻮﻟﹸﻪ .ﳌﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺭﺳﻮ ﹺﻝ ﺍﷲ " :ﻣ ﻦ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ﻭﺣ ﺪ ﻩ ﻻ ﺷﺮﻳ
ﳉﻨﺔ ﺍﻟﺜﻤﺎﹺﻧﻴﺔ ،ﻳﺪﺧﻞ ﻣﻦ ﺃﻳﻬﺎ ﺷﺎ َﺀ" .ﺯﺍﺩ ﺏﺍﹶ ﺤﺖ ﻟﻪ ﺃﺑﻮﺍ ﺗ ﻮﺿﺄ ﻓﻘﺎﻝ ﺃﺷﻬ ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺍﱁ ﹸﻓﺘ
ﺤﺤﻪ " :ﻣ ﻦ ﺗ ﻮﺿﺄ ﰒ ﺍﻟﺘﺮﻣﺬﻱ" :ﺍﻟﱠﻠ ﻬ ﻢ ﺍﺟ ﻌﻠﹾﲏ ﻣﻦ ﺍﻟﺘﻮﺍﺑﲔ ﻭﺍ ﺟ ﻌ ﹾﻠﻨﹺﻲ ﻣ ﻦ ﺍ ﹸﳌﺘﻄﻬﺮﻳﻦ" .ﻭﺭﻭﻯ ﺍﳊﺎﻛﻢ ﻭﺻ
ﺐ ﰲ ﺭﻕ ،ﰒ ﺏ ﺇﻟﻴﻚ .ﹸﻛﺘ ﺖ .ﺃﺳﺘ ﻐ ﻔ ﺮ ﻙ ﻭﺃﺗﻮ
ﻚ ﺍﻟﹼﻠ ﻬ ﻢ ﻭ ﲝ ﻤ ﺪﻙ ،ﺃ ﺷ ﻬ ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧ ﻗﺎﻝ :ﺳﺒﺤﺎﻧ
ﺻ ﺢ ﺣﱴ ﻳﺮﻯ ﺛﻮﺍﺑ ﻪ ﺍﻟﻌﻈﻴﻢ .ﰒ ﻕ ﺇﻟﻴ ﻪ ﺇﺑﻄﺎ ﹲﻝ ﻛﻤﺎ ﹸﻃﹺﺒ ﻊ ﺑﹺﻄﺎﺑ ﹴﻊ ﻓﻠﻢ ﻳ ﹾﻜﺴﺮ ﺇﱃ ﻳ ﻮ ﹺﻡ ﺍﻟﻘﻴﺎ ﻣ ﺔ" .ﺃﻱ ﱂ ﻳﺘﻄ ﺮ
ﺤﻤﺪ ،ﻭﻳﻘﺮﺃ }ﺇﻧﺎ ﺃﻧ ﺰﹾﻟﻨﺎ ﻩ{ ﺛﻼﺛﺎﹰ ،ﻛﺬﻟﻚ ﺑﻼ ﺭ ﹾﻓ ﹺﻊ ﻳ ﺪ. ﺴﻠﱢﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤ ﺪ ﻭﺁ ﹺﻝ ﺳﻴﺪﻧﺎ ﻣ ﻳﺼﻠﹼﻲ ﻭﻳ
ﻱ ﺭﺿﻲ ﺍﷲ ﺐ ﺍﻟﻨﻮﻭ ﻚ ﺣ ﹶﺬ ﹾﻓﺘﻪ ،ﺗﺒﻌﹰﺎ ﻟﺸﻴ ﹺﺦ ﺍﳌﺬ ﻫ ﹺ ﺻ ﹶﻞ ﻟﻪ ﻳ ﻌﺘ ﺪ ﺑﻪ ﻓﻠﺬﻟ ﻭﺃﻣﺎ ﺩﻋﺎ ُﺀ ﺍﻷﻋﻀﺎ ِﺀ ﺍﳌﺸﻬﻮﺭ ﻓﻼ ﺃ
ﻚ ﻟﻪ ،ﻭﺃﺷﻬ ﺪ ﺃﻥ ﻀ ﹴﻮ :ﺃﺷﻬ ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻭﺣ ﺪ ﻩ ﻻ ﺷﺮﻳ ﺐ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻋﻨﺪ ﻛ ﱢﻞ ﻋ ﺤ ﺴﺘ
ﻋﻨﻪ .ﻭﻗﻴﻞ :ﻳ
ﻀ ﹺﻞ ﻭﺿﻮﺋ ﻪ( ﳋﱪ: ﺴ ﻦ ﻏﺮﻳﺐ) .ﻭ ﺷ ﺮﺑﻪ( ﻣ ﻦ )ﹶﻓ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ .ﳋﱪ ﺭﻭﺍ ﻩ ﺍﳌﺴﺘﻐﻔﺮﻱ ﻭﻗﺎﻝ :ﺣ
ﺵ ﺇﺯﺍ ﹺﺭ ﻩ ﺑﻪ ،ﺃﻱ ﺇﻥ ﺗ ﻮ ﻫ ﻢ ﺣﺼﻮ ﹺﻝ ﻣﻘ ﹼﺬ ﹴﺭ ﻟﻪ ،ﻛﻤﺎ ﺍﺳﺘﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ. ﺴ ﻦ ﺭ "ﺇ ﹼﻥ ﻓﻴ ﻪ ﺷﻔﺎﺀ ﻣﻦ ﻛ ﱢﻞ ﺩﺍ ٍﺀ" ﻭﻳ
ﺼ ﹺﻞ ﻭﻋﻠﻴﻪ ﳛ ﻤ ﹸﻞ ﺭﺷﻪ ﻹِﺯﺍﺭﹺﻩ ﺑﻪ .ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌ ﺪ ﺍﻟﻮﺿﻮﺀ ﺃﻱ ﲝﻴﺚ ﺗﻨﺴﺒﺎ ﻥ ﺇﻟﻴ ﻪ ﻋﺮﻓﺎﹰ ،ﻓﺘﻔﻮﺗﺎﻥ ﺑﻄﻮ ﹺﻝ ﺍﻟ ﹶﻔ
ﺙ .ﻭﻳﻘﹶﺮﹸﺃ ﻧﺪﺑﹰﺎ ﳊ ﺪ ﻑ ﺍﻷﻋﻀﺎﺀِ ،ﻭﻗﻴﻞ :ﺑﺎ ﹶ ﻀﻬﻢ ﹺﺑﺠﻔﺎ ﻀﻬﹺﻢ ﺑﺎ ِﻹﻋﺮﺍﺽﹺ ،ﻭﺑﻌ ﻋﺮﻓﹰﺎ ﻋﻠﻰ ﺍﻷ ﻭ ﺟﻪ ،ﻭﻋﻨ ﺪ ﺑﻌ
ﺴ ﻬ ﻢ{ ﺇﱃ }ﺭﺣﻴﻤﹰﺎ{ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ } :ﻭ ﻣ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ﰲ ﺃﹸﻭﱃ ﺭﻛﻌﺘﻴﻪ ﺑﻌ ﺪ ﺍﻟﻔﺎﲢﺔ} :ﻭﻟﻮ ﹶﺃﻧ ﻬ ﻢ ﺇ ﹾﺫ ﹶﻇﹶﻠﻤﻮﺍ ﹶﺃﻧ ﹸﻔ
ﺳﻮﺀﹰﺍ ﺃﻭ ﻳ ﹾﻈﻠﻢ ﻧ ﹾﻔﺴﻪ{ ﺇﱃ }ﺭﺣﻴﹺﻤﹰﺎ{.
ﺴﺒ ﹺﻞ ﻟﻠﺸﺮﺏ ،ﻭﻛﺬﺍ ﲟﺎ ٍﺀ ﺟ ﹺﻬ ﹶﻞ ﺣﺎﹸﻟ ﻪ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟﻪ ،ﻭﻛﺬﺍ ﺣﻤ ﹸﻞ ﺷﻲ ٍﺀ ﻣﻦ ]ﻓﺎﺋﺪﺓ[ :ﻳﺤ ﺮﻡ ﺍﻟﺘ ﹶﻄ ﻬ ﺮ ﺑﺎ ﹸﳌ
ﺐ( ﺴ ﹴﺢ )ﻭﺍﺟ ﹴ ﺴ ﹴﻞ ﺃﻭ ﻣ ﺴﺒ ﹺﻞ ﺇﱃ ﹶﻏﻴ ﹺﺮ ﳏﻠﻪ) .ﻭﻟﻴﻘﺘﺼﺮ( ﺃﻱ ﺍ ﹸﳌﺘﻮﺿﻰﺀ ) ،ﺣﺘﻤﹰﺎ( ﺃﻱ ﻭﺟﻮﺑﺎﹰ) ،ﻋﻠﻰ( ﹶﻏ ﺍ ﹸﳌ
ﺖ( ﻋﻦ ﺇﺩﺭﺍ ﻙ ﺍﻟﺼﻼ ﺓ ﻛﻠﻬﺎ ﻓﻴﻪ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ
ﺴﻨ ﹺﻦ )ﻟﻀﻴ ﹺﻖ ﻭﻗ
ﺚ ﻭﻻ ﺇﺗﻴﺎ ﹸﻥ ﺳﺎﺋ ﺮ ﺍﻟ
ﺃﻱ ﻓﻼ ﳚﻮ ﺯ ﺗﺜﻠﻴ ﹲ
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ﺕ ﺍﻟﺼﻼ ﺓ ﻟﻮ ﺃ ﹾﻛ ﻤ ﹶﻞ ﺳﻨﻨﻬﺎ ﺑﺄﻥ ﻳﺄﺗﻴﻬﺎ ،ﻭﻟﻮ ﱂ ﻳﺪ ﹺﺭ ﻙﻱ ﻭﻏﲑﻩ ،ﻭﺗﺒﻌﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ .ﻟﻜﻦ ﺃﻓﱴ ﰲ ﻓﻮﺍ ﺍﻟﺒﻐﻮ
ﺭﻛ ﻌ ﹰﺔ .ﻭﻗﺪ ﻳ ﹶﻔﺮﻕ ﺑﺄﻧﻪ ﰒ ﺍﺷﺘ ﻐ ﹶﻞ ﺑﺎﳌﻘﺼﻮﺩ ،ﻓﻜﺎﻥ ﻛﻤﺎ ﻟﻮ ﻣ ﺪ ﰲ ﺍﻟﻘﺮﺍﺀﺓ) .ﺃﻭ ﻗﱠﻠ ﺔ ﻣﺎ ٍﺀ( ﲝﻴﺚ ﻻ ﻳﻜﻔﻲ
ﺿ ﹺﻞﺝ ﺇﱃ ﺍﻟﻔﺎ ﺴﻨ ﻦ ﺃﻭ ﺍﺣﺘﺎ ﺚ ﺃﻭ ﺃﺗﻰ ﺍﻟ ﺽ ﻓﻠﻮ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎ ٌﺀ ﻻ ﻳﻜﻔﻴﻪ ﻟﺘﺘﻤﺔ ﹸﻃ ﻬﺮﹺﻩ .ﺇﻥ ﹶﺛﱠﻠ ﹶ ﺇﻻ ﺍﻟ ﹶﻔ ﺮ
ﺐ ﹺﺑﺘ ﺮ ﻙ
ﺤﺘ ﹺﺮﻡﹴ ،ﺣ ﺮ ﻡ ﺍﺳﺘﻌﻤﺎﹸﻟ ﻪ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﺴﻨﻦ .ﻭﻛﺬﺍ ﻳﻘﺎ ﹸﻝ ﰲ ﺍﻟ ﻐﺴﻞ ) .ﻭﻧﺪﺑﹰﺎ( ﻋﻠﻰ ﺍﻟﻮﺍ ﹺﺟ ﹺ ﺶ ﻣ
ﻟﻌﻄ ﹴ
ﻚ ﻳﻨﺒﻐﻲ ﺗﻘﺪ ﳝ ﻪ ﻋﻠﻴﻬﺎ ﻧﻈ ﲑ ﻣﺎ ﺝ ﹶﻏﻴﺮﻫﺎ .ﻧﻌﻢ ،ﻣﺎ ﻗﻴﻞ ﺑﻮﺟﻮﺑﻪ ﻛﺎﻟ ﺪﹾﻟ ﺴﻨﻦﹺ) ،ﻹِﺩﺭﺍ ﻙ ﺟﻤﺎ ﻋ ﺔ( ﱂ ﻳ ﺮ ﺍﻟ
ﺿ ﺮﺓ ،ﻭﺇﻥ ﻓﺎﺗﺖ ﺍﳉﹶﻤﺎ ﻋ ﹸﺔ. ﺖ ﹺﺑﻌﺬ ﹴﺭ ﻋﻠﻰ ﺍﳊﺎ ﺏ ﺗﻘﺪ ﹺﱘ ﺍﻟﻔﺎﺋ ﻣ ﺮ ﻣﻦ ﻧ ﺪ ﹺ
ﺏ ﻃﻬﻮ ﹴﺭ ﻟﻪ ﻏﹸﺒﺎﺭ. ﻑ ﳏﺬﻭ ﹴﺭ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟ ﻪ ﺑﺘﺮﺍ ﹴ ﳊ ﺪﹶﺛﻴ ﹺﻦ ﻟ ﹶﻔ ﹾﻘ ﺪ ﻣﺎﺀٍ ﺃﻭ ﺧﻮ ]ﺗﺘﻤﺔ[ :ﻳﺘﻴ ﻤ ﻢ ﻋ ﹺﻦ ﺍ ﹶ
ﺴ ﺢ ﻭ ﺟ ﹺﻬ ﻪ ﰒ ﻳﺪﻳﻪ .ﻭﻟﻮ ﺗﻴﻘﱠﻦ ﻣﺎ ًﺀ ﺁﺧﺮ ﺿﺔ ﻣﻘﺮﻭﻧ ﹰﺔ ﺑﹺﻨﻘ ﹺﻞ ﺍﻟﺘﺮﺍﺏ ،ﻭ ﻣ ﻭﺃﺭﻛﺎﻧ ﻪ ﻧﻴ ﹸﺔ ﺍﺳﺘﺒﺎ ﺣ ﹸﺔ ﺍﻟﺼﻼ ﺓ ﺍﳌﹶﻔﺮﻭ
ﺖ ﻓﺎﻧﺘﻈﺎﺭﻩ ﺃﻓﻀﻞ ،ﻭﺇﻻ ﻓﺘﻌﺠﻴ ﹸﻞ ﺗﻴﻤﻢ .ﻭﺇﺫﺍ ﺍﻣﺘﻨ ﻊ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﻋﻀ ﹴﻮ ﻭﺟﺐ ﺗﻴﻤ ﻢ ﻭﻏﺴ ﹲﻞ ﺻﺤﻴ ﺢ ﺍﻟﻮﻗ
ﺐ .ﺃﻭ ﻋﻀﻮﻳﻦ ﻓﺘﻴﻤﻤﺎﻥ ،ﻭﻻ ﻳﺼﻠﱢﻲ ﺑﻪ ﺇ ﱠﻻ ﳉﻨ ﹴ
ﺐ ﺑﻴﻨﻬﻤﺎ ﹸ ﻭﻣﺴ ﺢ ﻛ ﹼﻞ ﺍﻟﺴﺎﺗﺮ ﺍﻟﻀﺎﺭ ﻧﺰﻋﻪ ﲟﺎﺀٍ ،ﻭﻻ ﺗﺮﺗﻴ
ﺽ) .ﻭﻧﻮﺍﻗﻀﻪ( ﺃﻱ ﺃﺳﺒﺎﺏ ﻧﻮﺍﻗﺾ ﺍﻟﻮﺿﻮ ِﺀ ﺃﺭﺑﻌﺔ :ﺃﺣﺪﻫﺎ: ﻓﺮﺿﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻟﻮ ﻧﺬﺭﹰﺍ .ﻭﺻﺢ ﺟﻨﺎﺋ ﺰ ﻣﻊ ﻓﺮ ﹴ
ﺝ ﺷﻲﺀ( ﻏﲑ ﻣﹺﻨﻴﻪ ،ﻋﻴﻨﹰﺎ ﻛﺎﻥ ﺃﻭ ﺭﳛﺎﹰ ،ﺭﻃﺒﹰﺎ ﺃﻭ ﺟﺎﻓﺎﹰ ،ﻣﻌﺘﺎﺩﹰﺍ ﹶﻛﺒ ﻮ ﹴﻝ ﺃﻭ ﻧﺎﺩﺭﹰﺍ ﹶﻛ ﺪ ﹺﻡ ﺑﺎﺳﻮ ﹴﺭ ﺃﻭ )ﺗﻴ ﹼﻘ ﻦ ﺧﺮﻭ ﹺ
ﺖ )ﻣﻦ ﺃﺣ ﺪ ﺳﺒﻴﹶﻠ ﻲ( ﺍ ﹸﳌﺘﻮﺿﻰﺀ )ﺍﳊ ﻲ( ﺩﺑﺮﹰﺍ ﻛﺎﻥ ﻏﲑﹺﻩ ،ﺍﻧﻔﺼﻞ ﺃﻭ ﻻ ﹶﻛ ﺪﻭ ﺩ ﺓ ﺃ ﺧ ﺮﺟﺖ ﺭﺃﺳﻬﺎ ﰒ ﺭ ﺟ ﻌ
ﺝ ﺃﻭ ﺯﺍ ﺩ ﺧﺮﻭﺟﻪ .ﻟﻜﻦ ﺃﻓﱴ ﺍﻟﻌﻼﹼﻣﺔ ﻼ) .ﻭﻟﻮ( ﻛﺎﻥ ﺍﳋﺎﺭﺝ )ﺑﺎﺳﻮﺭﹰﺍ( ﻧﺎﺑﺘﹰﺎ ﺩﺍﺧﻞ ﺍﻟﺪﺑﺮ ﻓﺨﺮ ﺃﻭ ﹸﻗﺒ ﹰ
ﺾﺝ ﻣﻨﻪ ﻛﺎﻟﺪﻡ .ﻭﻋﻦ ﻣﺎﻟﻚ :ﻻ ﻳﻨﺘﻘ ﺝ ﺍﻟﺒﺎﺳﻮ ﹺﺭ ﻧﻔﺴﻪ ﺑﻞ ﺑﺎﳋﺎﺭ ﹺ ﺾ ﲞﺮﻭ ﹺ ﺍﻟﻜﻤﺎ ﹸﻝ ﺍﻟﺮﺩﺍ ﺩ ﺑﻌﺪﻡ ﺍﻟﻨﻘ ﹺ
ﺴ ﹾﻜ ﹴﺮ ﺃﻭ ﺟﻨﻮ ﻥ ﺃﻭ ﺇﻏﻤﺎﺀ ﺃﻭ ﻧﻮﻡ ،ﻟﻠﺨ ﹺﱪ ﺍﻟﺼﺤﻴﺢ: ﺍﻟﻮﺿﻮ ُﺀ ﺑﺎﻟﻨﺎ ﺩ ﹺﺭ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﺯﻭﺍ ﹸﻝ ﻋﻘ ﹴﻞ( ﺃﻱ ﲤﻴﻴﺰ ،ﺑ
ﻚﺱ ﻭﺃﻭﺍﺋ ﹸﻞ ﻧﺸ ﻮ ﺓ ﺍﻟﺴﻜﺮ ،ﻓﻼ ﻧﻘﺾ ﻤﺎ ،ﻛﻤﺎ ﺇﺫﺍ ﺷ ﺝ ﺑﺰﻭﺍ ﹺﻝ ﺍﻟﻌﻘﻞ ﺍﻟﻨﻌﺎ ﺿ ﹾﺄ" .ﻭﺧﺮ "ﹶﻓ ﻤ ﻦ ﻧﺎ ﻡ ﻓﹶﻠﻴﺘﻮ
ﻉ ﻛﻼ ﹺﻡ ﺍﳊﺎﺿﺮﻳﻦ ﻭﺇﻥ ﱂ ﻳ ﹾﻔ ﻬ ﻤﻪ) ،ﻻ( ﺯﻭﺍﻟﹸﻪ )ﺑﻨﻮ ﹴﻡ( ﻗﺎﻋ ﺪ ﺱ ﲰﺎ ﻫﻞ ﻧﺎﻡ ﺃﻭ ﻧﻌﺲ؟ ﻭﻣﻦ ﻋﻼ ﻣ ﺔ ﺍﻟﻨﻌﺎ ﹺ
ﺲ ﺑﲔ ﻣﻘﻌﺪﻩ ﻭﻣﻘ ﺮ ﻩ ﻂ ﺃﻭ ﺍ ﺣﺘﺒﻰ ،ﻭﻟﻴ )ﳑﻜﹼﻦ ﻣ ﹾﻘ ﻌﺪﻩ( ﺃﻱ ﺃﻟﻴﻴﻪ ﻣﻦ ﻣﻘﺮﻩ ،ﻭﺇﻥ ﺍﺳﺘﻨ ﺪ ﻟﻤﺎ ﻟﻮ ﺯﺍ ﹶﻝ ﺳ ﹶﻘ ﹶ
ﺾ ﻭﺿﻮ ُﺀ ﳑ ﱢﻜ ﹴﻦ ﺍﻧﺘﺒﻪ ﺑﻌﺪ ﺯﻭﺍ ﹺﻝ ﹶﺃﹾﻟﻴﺘﻪ ﻋﻦ ﻣ ﹶﻘﺮﻩ ،ﻻ ﻭﺿﻮ ُﺀ ﺷﺎ ﻙ ﻫﻞ ﻛﺎﻥ ﻣ ﻤﻜﱢﻨﹰﺎ ﺃﻭ ﻻ؟ ﺃﻭ ﻑ .ﻭﻳﻨﺘﻘ ﲡﺎ
ﻚ ﻓﻴﻪﻫﻞ ﺯﺍﻟﹶﺖ ﺃﻟﻴﺘ ﻪ ﻗﺒ ﹶﻞ ﺍﻟﻴﻘ ﹶﻈ ﺔ ﺃﻭ ﺑﻌﺪﻫﺎ؟ ..ﻭﺗﻴ ﱡﻘ ﻦ ﺍﻟﺮﺅﻳﺎ ﻣﻊ ﻋ ﺪ ﹺﻡ ﺗ ﹶﺬﻛﹼﺮ ﻧﻮ ﹴﻡ ﻻ ﺃﺛﺮ ﻟﻪ ﲞﻼﻓﻪ ﻣﻊ ﺍﻟﺸ
ﻼ ﻛﺎﻥ ﺖ ﺃﻭ ﺻﻐ ﹴﲑ ،ﹸﻗﺒ ﹰ ﺝ ﺁﺩﻣ ﻲ( ﺃﻭ ﳏ ﹸﻞ ﻗﻄ ﻌﻪ ،ﻭﻟﻮ ﳌﻴ ﺲ ﻓﺮ ﹺﺤ ﹲﺔ ﻷﺣ ﺪ ﻃ ﺮﻓﹶﻴﻪ) .ﻭ( ﺛﺎﻟﺜﻬﺎ) :ﻣ ﻷﺎ ﻣ ﺮ ﺟ
ﺾ ﻣﻦ ﺍﻟﺪﺑﺮ ﻣ ﹾﻠﺘﻘﻰ ﺍ ﹶﳌﻨ ﹶﻔﺬ ،ﻭﻣﻦ ﹸﻗﺒ ﹺﻞ ﻼ ﺃﻭ ﻣﻘﹾﻄﻮﻋﺎﹰ ،ﺇﻻ ﻣﺎ ﹸﻗ ﻄ ﻊ ﰲ ﺍﳋﺘﺎ ﻥ .ﻭﺍﻟﻨﺎﻗ ﺝ ﺃﻭ ﺩﺑﺮﹰﺍ ﻣﺘﺼ ﹰ ﺍﻟ ﹶﻔ ﺮ
ﺲ ﳓ ﹺﻮ ﺏ ﺍﻟﻮﺿﻮ ُﺀ ﻣ ﻦ ﻣ ﺤ ﹼﻞ ﺧﺘﺎﻧﹺﻬﺎ .ﻧﻌﻢ ،ﻳﻨ ﺪ ﺍ ﹶﳌﺮﺃ ﺓ ﻣ ﹾﻠﺘﻘﹶﻰ ﺷ ﹾﻔ ﺮﻳﻬﺎ ﻋﻠﻰ ﺍﳌﻨ ﹶﻔ ﺬ ﻻ ﻣﺎ ﻭﺭﺍ َﺀﻫﻤﺎ ﹶﻛ ﻤ
ﺻﻐﲑ ﺓ ﻭﺃﻣﺮﺩ ﻭﺃﺑﺮﺹ ﺲ ﺨﺬ ،ﻭﳌ ﹺ ﻕ ﹶﺫ ﹶﻛﺮﹴ ،ﻭﺃﺻﻞ ﹶﻓ ﺖ ﻓﻮ ﺍﻟﻌﺎﻧﺔ ،ﻭﺑﺎ ﻃ ﹺﻦ ﺍﻷﹾﻟﻴﺔ ،ﻭﺍ ُﻷﻧﹶﺜﻴﻴﻦﹺ ،ﻭ ﺷ ﻌ ﹴﺮ ﻧﺒ
ﺖ ﻭ ﻣﺴﻪ، ﻀﺐﹴ ،ﻭﲪﻞ ﻣﻴ ﺤ ﺮﻡﹴ ،ﻭﺗﻠﻔﱡﻆ ﲟﻌﺼﻴﺔ ،ﻭ ﹶﻏ ﺼﺪ ،ﻭﻧﻈ ﹴﺮ ﺑﺸﻬﻮ ﺓ ﻭﻟﻮ ﺇﱃ ﻣ ﻭﻳﻬﻮﺩﻱ ،ﻭﻣﻦ ﳓﻮ ﹶﻓ
ﺸﺘﻬﻰ ،ﻭﻣﻦ ﰒ ﺟﺎ ﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴ ﻪ.
ﺝ ﺍﻟﺒﻬﹺﻴ ﻤ ﺔ ﺇﺫ ﻻ ﻳ
ﺝ ﺑﺂﺩﻣ ﻲ ﻓﺮ
ﺺ ﻇﻔ ﹺﺮ ﻭﺷﺎﺭﹺﺏ ،ﻭﺣﻠ ﹺﻖ ﺭﺃ ﺳ ﻪ .ﻭ ﺧ ﺮ
ﻭﻗ
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ﻒ ﻫﻮ ﺑﻄ ﻦ ﺲ ﺫﹶﻛﺮﹰﺍ ﹶﻓ ﹾﻠﻴﺘﻮﺿﺄ" .ﻭﺑ ﹾﻄ ﻦ ﺍﻟ ﹶﻜ
ﺲ ﹶﻓ ﺮﺟﻪ" ،ﻭﰲ ﺭﻭﺍﻳﺔ " :ﻣ ﻦ ﻣ
ﻒ( ﻟﻘﻮﻟﻪ " :ﻣ ﻦ ﻣ )ﹺﺑﺒ ﹾﻄ ﹺﻦ ﹶﻛ
ﺍﻟﺮﺍﺣﺘﲔ ﻭﺑﻄ ﻦ ﺍﻷﺻﺎﹺﺑ ﹺﻊ ﻭﺍﳌﻨﺤﺮﻑ ﺇﻟﻴﻬﻤﺎ ﻋﻨﺪ ﺍﻧﻄﺒﺎﻗﻬﹺﻤﺎ ،ﻣﻊ ﻳﺴ ﹺﲑ ﲢﺎ ﻣ ﹴﻞ ﺩﻭﻥ ﺭﺅﻭﺱ ﺍﻷﺻﺎﹺﺑ ﹺﻊ ﻭﻣﺎ
ﺸ ﺮﺗ ﻲ ﹶﺫ ﹶﻛ ﹴﺮ ﻭﺃﻧﺜﻰ( ﻭﻟﻮ ﺑﻼ ﺷ ﻬﻮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺣ ﺪﻫﻤﺎ ﻒ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﺗﻼﻗﻲ ﺑ ﺑﻴﻨﻬﺎ ﻭﺣﺮﻑ ﺍﻟﻜ
ﺴ ﻦ ﻭﺍﻟﻈﹼﻔ ﹺﺮ .ﻗﺎﻝﺾ ﻭﺿﻮ ُﺀ ﺍﳌﻴﺖ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺸﺮﺓ ﻫﻨﺎ ﻏﲑ ﺍﻟﺸﻌﺮ ﻭﺍﻟ ﻣ ﹾﻜﺮﻫﺎ ﺃﻭ ﻣﻴﺘﺎﹰ ،ﻟﻜﻦ ﻻ ﻳﻨﻘ
ﻚ ﻫﻞ ﻣﺎ ﹶﻟ ﻤﺴﻪﺴﺘ ﻢ ﺍﻟﻨﺴﺎ َﺀ{ ﺃﻱ ﳌﺴﺘﻢ .ﻭﻟﻮ ﺷ ﺷﻴﺨﻨﺎ :ﻭﻏﲑ ﺑﺎ ﻃ ﹺﻦ ﺍﻟ ﻌﻴﻦﹺ ،ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﹶﺃ ﻭ ﹶﻻ ﻣ
ﻚ:ﺸ ﺮ ﹸﺓ ﺭ ﺟ ﹴﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ،ﺃﻭ ﺷ ﺖ ﻳ ﺪ ﻩ ﻋﻠﻰ ﺑﺸﺮ ﺓ ﻻ ﻳﻌﻠﻢ ﺃ ﻫ ﻲ ﺑ ﺷ ﻌ ﺮ ﺃﻭ ﺑﺸﺮﺓ ﱂ ﻳﻨﺘﻘﺾ ،ﻛﻤﺎ ﻟﻮ ﻭﻗﻌ
ﺡ ﺍﻟﻌﺒﺎﺏ :ﻭﻟﻮ ﺃﺧﺒ ﺮ ﻩ ﻋﺪ ﹲﻝ ﺑﹺﻠ ﻤﺴِﻬﺎ ﻟﹶﻪ ،ﺃﻭ ﺑﻨﺤ ﹺﻮ ﺤﺮﻣﹰﺎ ﺃﻭ ﺃﺟﻨﺒﻴﺔ؟ ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮ ﹺ ﺲ ﻣ ﻫﻞ ﹶﻟ ﻤ
ﺐ ﻋﻠﻴ ﻪ ﺍﻷﺧ ﹸﺬ ﺑﻘﻮﻟ ﻪ) .ﹺﺑ ﻜﺒ ﹴﺮ( ﻓﻴﻬﻤﺎ ،ﻓﻼ ﻧﻘﺾ ﺑﺘﻼﻗﻴﻬﻤﺎ ﻣﻊ ﺝ ﺭﻳ ﹴﺢ ﻣﻨﻪ ﰲ ﺣﺎ ﹺﻝ ﻧﻮ ﻣ ﻪ ﻣ ﻤﻜﹼﻨﺎﹰ ،ﻭﺟ ﺧﺮﻭ ﹺ
ﺸﺘﻬﻰ ﻋﺮﻓﹰﺎ ﻏﹶﺎﻟﺒﹰﺎ) .ﻻ( ﺼﻐﺮ :ﻣﻦ ﻻ ﻳ ﺸ ﻬ ﻮ ﺓ .ﻭﺍﳌﺮﺍ ﺩ ﺑﺬﻱ ﺍﻟ ﺻ ﻐ ﹴﺮ ﻓﻴﻬﻤﺎ ،ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ ،ﻻﻧﺘﻔﺎ ِﺀ ﻣﻈﻨ ﺔ ﺍﻟ
ﺸ ﻬ ﻮ ﺓ .ﻭﻟﻮ
ﻉ ﺃﻭ ﻣﺼﺎ ﻫ ﺮﺓ ،ﻻﻧﺘﻔﺎﺀ ﻣﻈﻨ ﺔ ﺍﻟ ﺐ ﺃﻭ ﺭﺿﺎ ﹴ ﺴ ﹴ ﺤ ﺮ ﻣﻴ ﺔ( ﺑﻴﻨﻬﻤﺎ ،ﺑﹺﻨ ﺸ ﺮﺗﻴﻬﻤﺎ( )ﻣﻊ ﻣ ﺗﻼﻗﻲ ﺑ
ﺕ ﻋﻠﻰ ﺕ ﳏﺼﻮﺭﺍﺕ ﻓﻠﻤﺲ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﱂ ﻳﻨﺘ ﻘﺾ ،ﻭﻛﺬﺍ ﺑﻐ ﹺﲑ ﳏﺼﻮﺭﺍ ﺤ ﺮ ﻣ ﻪ ﺑﺄﺟﻨﺒﻴﺎ ﺖ ﻣ ﺍﺷﺘﺒﻬ
ﲔ ﺙ ﺑﻈ ﻦ ﺿﺪﻩ( ﻭﻻ ﺑﺎﻟﺸﻚ ﻓﻴﻪ ﺍﳌﻔﻬﻮﻡ ﺑﺎ َﻷﻭﱃ ﻓﻴﺄﺧﺬ ﺑﺎﻟﻴﻘ ﹺ ﲔ ﻭﺿﻮ ٍﺀ ﺃﻭ ﺣ ﺪ ﺍﻷ ﻭﺟﻪ) .ﻭﻻ ﻳﺮﺗﻔ ﻊ ﻳﻘ
ﺍﺳﺘﺼﺤﺎﺑﹰﺎ ﻟﻪ.
ﺱ ﻗﹸﺮﺁ ﻥ ﻭﻟﻮ ﺐ ﻟ ﺪ ﺭ ﹺﻑ ﻭﺳﺠﻮﺩ ،ﻭ ﺣ ﻤ ﹸﻞ ﻣﺼﺤﻒ ،ﻭﻣﺎ ﹸﻛﺘ ﺙ :ﺻﻼﹲﺓ ﻭﻃﻮﺍ ﳊ ﺪ ﺤ ﺮ ﻡ ﺑﺎ ﹶ
]ﺧﺎﲤﺔ[ :ﻳ
ﺼ ﺪ ﺍﻟﺪﺭﺍ ﺳ ﺔ ﻭﺍﻟﺘ ﱪ ﻙ ﲝﺎﹶﻟ ﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺩﻭﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭﺑﺎﻟﻜﺎﺗﺐ ﻟﻨﻔﺴ ﻪ ﺃﻭ ﺡ .ﻭﺍﻟﻌﱪ ﹸﺓ ﰲ ﹶﻗ ﺾ ﺁﻳ ﺔ ﹶﻛﹶﻠ ﻮ ﹴﺑﻌ
ﺽ ﺃﻭ ﺲ ﻭ ﺭﻗﻪ ،ﻭﻟﻮ ﻟﺒﻴﺎ ﹴ ﻒ ﻏﲑ ﻣﻘﺼﻮ ﺩ ﺑﺎﳊﻤ ﹺﻞ ﻭ ﻣ ﻟﻐ ﹺﲑ ﻩ ﺗﺒﺮﻋﺎﹰ ،ﻭﺇﻻ ﻓﺂﻣ ﺮ ﻩ ﻻ ﲪﻠﹸﻪ ﻣﻊ ﻣﺘﺎﻉﹴ ،ﻭﺍﳌﺼﺤ
ﺼ ﹾﻞ ﻋﻠﻴﻪ ،ﻭﻻ ﻣﻊ ﺗﻔﺴ ﹴﲑ ﺯﺍ ﺩ ﻭﻟﻮ ﺍﺣﺘﻤﺎ ﹰﻻ. ﺐ ﻭ ﺭﻗﻪ ﹺﺑﻌﻮﺩ ﺇﺫﺍ ﱂ ﻳﻨﻔ ﻑ ﹸﺃ ﻋ ﺪ ﻟﻪ ﻭﻫﻮ ﻓﻴﻪ ،ﻻ ﹶﻗ ﹾﻠ ﳓﻮﹺ ﹶﻇ ﺮ
ﻒ ﳊﺎﺟ ﺔ ﺗﻌﱡﻠ ﻤ ﻪ ﻭﺩﺭ ﺳ ﻪ ﻭﻭﺳﻴﻠﺘﻬﻤﺎ، ﺤ ﺲ ﳓﻮ ﻣﺼ ﺙ ﻭﻟﻮ ﺟﻨﺒﹰﺎ ﲪ ﹸﻞ ﻭ ﻣ ﺤ ﺪ ﺻﹺﺒ ﻲ ﻣ ﻤﻴ ﺰ ﻣ ﻭﻻ ﳝﻨﻊ
ﺾ ﲔ ﻏ ﹺﲑ ﺍ ﹸﳌ ﻤﻴ ﹺﺰ ﻣﻦ ﳓ ﹺﻮ ﻣﺼﺤﻒ ،ﻭﻟﻮ ﺑﻌ ﺐ ﻭﺍﻹِﺗﻴﺎﻥ ﺑﻪ ﻟﻠ ﻤ ﻌﱢﻠ ﹺﻢ ﻟﻴ ﻌﻠﱢﻤ ﻪ ﻣﻨﻪ .ﻭﳛ ﺮ ﻡ ﲤﻜ ﻛﺤﻤﻠ ﻪ ﻟﻠﻤ ﹾﻜﺘ ﹺ
ﺠ ﻤﻴﺔ ،ﻭﻭﺿ ﻊ ﳓﻮ ﺩ ﺭ ﻫ ﹴﻢ ﰲ ﻣﻜﺘﻮﹺﺑﻪ ،ﻭ ﻋ ﹾﻠ ﹴﻢ ﺷﺮﻋ ﻲ .ﻭﻛﺬﺍ ﺟﻌﻠﹸﻪ ﺑﲔ ﺃﻭﺭﺍﻗ ﻪ ﺧﻼﻓﹰﺎ ﺁﻳﺔ ،ﻭﻛﺘﺎﺑﺘﻪ ﺑﺎﻟ ﻌ
ﻒ ﻣﺎ ﱂ ﻳ ﹸﻜ ﻦ ﻋﻠﻰ ﺤ ﹺﻮﻩ ،ﻭﻣ ﺪ ﺍﻟﺮﺟ ﹸﻞ ﻟﻠﻤﺼﺤ ﺏ ﻣ ﺐ ﻋﻠﻴﻪ ﻻ ﺷﺮ ﻟﺸﻴﺨﻨﺎ ﻭﲤﺰﻳﻘﹸﻪ ﻋﺒﺜﺎﹰ ،ﻭﺑﻠ ﻊ ﻣﺎ ﹸﻛﺘ
ﺴﹸﻠ ﻪ
ﺽ ﳓﻮ ﺻﻴﺎﻧﺔ ،ﻓ ﻐ ﺐ ﻋﻠﻴﻪ ﺇ ﱠﻻ ﻟ ﻐ ﺮ ﹴ ﻕ ﻣﺎ ﹸﻛﺘ ﺴ ﻦ ﺍﻟﻘﻴﺎ ﻡ ﻟﻪ ﻛﺎﻟﻌﺎﻟ ﹺﻢ ﺑﻞ ﺃﹶ ﻭﻟﹶﻰ ،ﻭﻳﻜ ﺮ ﻩ ﺣﺮ ﻣ ﺮﺗ ﹶﻔ ﹴﻊ .ﻭﻳ
ﺴ ﻪﺠ ﺪ ﻭﻗﺮﺍ َﺀ ﹸﺓ ﻗﺮﺁ ﻥ ﺑﻘﺼ ﺪﻩ ،ﻭﻟﻮ ﺑﻌﺾ ﺁﻳﺔ ،ﲝﻴﺚ ﻳﺴﻤﻊ ﻧﻔ ﺚ ﰲ ﺍﳌﺴ ﹺ ﹶﺃ ﻭﻟﹶﻰ ﻣﻨﻪ .ﻭﳛ ﺮ ﻡ ﺑﺎﳉﹶﻨﺎﺑ ﺔ ﺍ ﹶﳌ ﹾﻜ ﹸ
ﺝ ﹶﻃ ﹾﻠﻖﹴ ،ﺻﻼ ﹲﺓ ﻭﻗﺮﺍﺀ ﹲﺓ ﻭﺻﻮ ﻡ .ﻭﳚﺐ ﺻﹺﺒﻴﹰﺎ ﺧﻼﻓﹰﺎ ﳌﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﻨﻮﻭﻱ .ﻭﺑﻨﺤ ﹺﻮ ﺣﻴﺾﹴ ،ﻻ ﲞﺮﻭ ﹺ ﻭﻟﻮ
ﻗﻀﺎﺅﻩ ﻻ ﺍﻟﺼﻼﺓ ،ﺑﻞ ﳛ ﺮ ﻡ ﻗﻀﺎﺅﻫﺎ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ.
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ﺴ ﹸﻞ( ﻫﻮ ﹸﻟ ﻐ ﹰﺔ :ﺳﻴﻼ ﹸﻥ ﺍﳌﺎ ِﺀ ﻋﻠﻰ ﺍﻟﺸﻲﺀ .ﻭ ﺷﺮﻋﹰﺎ :ﺳﻴﻼﻧ ﻪ ﻋﻠﻰ ﲨﻴ ﹺﻊ ﺍﻟﺒ ﺪ ﻥ )ﻭ( ﺍﻟﻄﻬﺎﺭ ﹸﺓ )ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟ ﻐ
ﺿ ﻢ
ﺲ ﻋﺼﻰ ﺑﹺﺴﺒﺒﻪ .ﻭﺍﻷﺷﻬ ﺮ ﰲ ﻛﻼ ﹺﻡ ﺍﻟ ﹸﻔﻘﹶﻬﺎﺀ ﺠ ﹴ
ﺐ ﻓﻮﺭﹰﺍ ﻭﺇﻥ ﻋﺼﻰ ﺑﺴﺒﺒﻪ ،ﲞﻼﻑ ﻧ ﺑﺎﻟﻨﻴﺔ .ﻭﻻ ﳚ
ﺴ ﹺﻞ .
ﺸﺘ ﺮ ﻙ ﺑﲔ ﺍﻟﻔﻌ ﹺﻞ ﻭﻣﺎ ِﺀ ﺍﻟ ﻐ
ﻏﹶﻴﻨﹺﻪ ،ﻟﻜﻦ ﺍﻟﻔﺘﺢ ﹶﺃ ﹾﻓﺼﺢ ،ﻭﺑﻀﻤﻬﺎ ﻣ
ﺝ ﻣﹺﻨﻴﻪ ﺃ ﻭ ﹰﻻ( ﻭﻳﻌﺮﻑ ﺑﺄﺣ ﺪ ﺧﻮﺍﺻﻪ ﺍﻟﺜﻼﺙ :ﻣ ﻦ ﺗﹶﻠ ﱡﺬ ﺫ ﲞﺮﻭﺟﹺﻪ، )ﻭﻣﻮ ﹺﺟﺒﻪ( ﺃﺭﺑﻌ ﹲﺔ :ﺃﺣﺪﻫﺎ) :ﺧﺮﻭ
ﻚﺴ ﹴﻞ .ﻧﻌﻢ ،ﻟﻮ ﺷ ﺹ ﻓﻼ ﹸﻏ
ﺾ ﺟﺎﻓﹰﺎ .ﻓﺈﻥ ﹸﻓ ﻘﺪﺕ ﻫﺬﻩ ﺍﳋﻮﺍ ﺽ ﺑﻴ ﹴ ﺃﻭ ﺗ ﺪﱡﻓﻖﹴ ،ﺃﻭ ﺭﻳ ﹺﺢ ﻋﺠﲔ ﺭﻃﺒﹰﺎ ﻭﺑﻴﺎ ﹺ
ﺴﻠﹶﻪ ﻭﺗ ﻮﺿﺄ. ﺸﻬﹺﻲ .ﻓﺈﻥ ﺷﺎﺀ ﺟ ﻌﹶﻠ ﻪ ﻣﻨﻴﹰﺎ ﻭﺍ ﹾﻏﺘﺴﻞ ،ﺃﻭ ﻣﺬﹾﻳﹰﺎ ﻭ ﹶﻏ ﺨﻴﺮ ﻭﻟﻮ ﺑﺎﻟﺘ ﰲ ﺷﻲﺀ ﹶﺃ ﻣﹺﻨ ﻲ ﻫﻮ ﺃﻭ ﻣ ﹾﺬﻱ؟ ﺗ
ﺴ ﹸﻞ ﻭﺇﻋﺎ ﺩ ﹸﺓ ﻛ ﱢﻞ ﺻﻼ ﺓ ﺗﻴ ﱠﻘﻨﻬﺎ ﺑﻌﺪﻩ ،ﻣﺎ ﱂ ﳛﺘ ﻤ ﹾﻞ ﻋﺎﺩ ﹶﺓ ﻛﻮﹺﻧ ﻪ ﺠﻔﹼﻔﹰﺎ ﰲ ﳓﻮ ﹶﺛ ﻮﹺﺑ ﻪ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﻟ ﻐ ﻭﻟﻮ ﺭﺃﻯ ﻣﻨﻴﹰﺎ ﻣ
ﻉ ﺃﻭ ﻣﻦ ﻴﻤ ﺔ ﺸ ﹶﻔ ﺔ( ﺃﻭ ﻗﹶﺪﺭﻫﺎ ﻣﻦ ﻓﺎﻗﺪﻫﺎ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﹶﺫ ﹶﻛ ﹴﺮ ﻣﻘﻄﻮ ﹴ ﻣﻦ ﻏﲑﹺﻩ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﺩﺧﻮ ﹸﻝ ﺣ
ﻉ ﺗﻜﻠﻴ ﻔ ﻪ) .ﻭ( ﻼ ﺃﻭ ﺩﺑﺮﺍﹰ) ،ﻭﻟﻮ ﻟﺒﻬﻴﻤ ﺔ( ﻛﺴ ﻤ ﹶﻜ ﺔ ﺃﻭ ﻣﻴﺖ ،ﻭﻻ ﻳﻌﺎ ﺩ ﻏﺴﻠﹸﻪ ﻻﻧﻘﻄﺎ ﹺ ﺖ) .ﹶﻓﺮﺟﹰﺎ( ﹸﻗﺒ ﹰ ﺃﻭ ﻣﻴ
ﺻ ﺔ) .ﻭﺃﻗ ﹼﻞ ﺳﻨﺔ ﺕ ﳐﺼﻮ ﺝ ﻣﻦ ﺃ ﹾﻗﺼﻰ ﺭﺣ ﹺﻢ ﺍﳌﺮﺃ ﺓ ﰲ ﺃﻭﻗﺎ ﺾ( ﺃﻱ ﺍﻧﻘﻄﺎﻋﻪ ،ﻭﻫﻮ ﺩ ﻡ ﳜ ﺮ ﺛﺎﻟﺜﻬﺎ) :ﺣﻴ
ﺗﺴﻊ ﺳﻨﲔ ﻗﻤﺮﻳﺔ( ﺃﻱ ﺍﺳﺘﻜﻤﺎﳍﺎ .ﻧﻌﻢ ،ﺇﻥ ﺭﹶﺃﺗﻪ ﻗﺒﻞﹶ ﺗﻤﺎﻣﻬﺎ ﺑﺪﻭ ﻥ ﺳﺘﺔ ﻋﺸ ﺮ ﻳﻮﻣﹰﺎ ﻓﻬﻮ ﺣﻴﺾ ،ﻭﺃﻗﻠﹼﻪ
ﳉﻨﺎﺑﺔ ،ﻭﻣﺒﺎﺷﺮ ﹸﺓ ﻣﺎ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ،ﻭﺃﻛﺜﺮﻩ ﲬﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎﹰ ،ﻛﺄﻗ ﹼﻞ ﹸﻃ ﻬ ﹴﺮ ﺑﲔ ﺍﳊﻴﻀﺘﲔ .ﻭﳛ ﺮ ﻡ ﺑﻪ ﻣﺎ ﳛ ﺮ ﻡ ﺑﺎ ﹶ
ﺻﻨﻌﻮﺍ ﻁ ِﺀ .ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ،ﳋﱪ ﻣﺴﻠﻢ" :ﺍ ﺑﲔ ﺳ ﺮﺗﻬﺎ ﻭ ﺭ ﹾﻛﺒﺘﻬﺎ .ﻭﻗﻴﻞ :ﻻ ﳛ ﺮ ﻡ ﻏﲑ ﺍﻟ ﻮ ﹾ
ﻁﺀُ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﲝﺜﻪ ﺍﻟﻌﻼﻣﺔ ﺻ ﻮ ﻡ ﻻ ﻭ ﹾ ﺴ ﹺﻞ ﻛ ﹼﻞ ﺷﻲﺀ ﺇ ﹼﻻ ﺍﻟﻨﻜﺎﺡ" .ﻭﺇﺫﺍ ﺍﻧﻘ ﹶﻄ ﻊ ﺩﻣﻬﺎ ﺣ ﹼﻞ ﳍﺎ ﻗﺒﻞ ﺍﻟ ﻐ
ﻍﺝ ﺑﻌﺪ ﻓﺮﺍ ﹺ ﺠﺘﻤﻊ ﳜ ﺮ ﺾ ﻣ ﺱ( ﺃﻱ ﺍﻧﻘﻄﺎﻋﻪ ،ﻭﻫﻮ ﺩ ﻡ ﺣﻴ ﹴ ﺍﳉﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﻧﹺﻔﺎ
ﺐﳊﺒﺾﹺ ،ﻭ ﹺﳚ ﺤ ﹶﻈﺔﹲ ،ﻭﻏﺎﻟﺒﻪ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎﹰ ،ﻭﺃﻛﺜﺮﻩ ﺳﺘﻮﻥ ﻳﻮﻣﹰﺎ .ﻭﳛ ﺮ ﻡ ﺑﻪ ﻣﺎ ﳛ ﺮ ﻡ ﺑﺎ ﹶ ﲨﻴ ﹺﻊ ﺍﻟ ﺮ ﺣﻢﹺ ،ﻭﺃﻗﻠﱡﻪ ﹶﻟ
ﺿ ﻪ( ﺃﻱ ﺴﻠ ﹴﻢ ﻏﲑ ﺷﻬﻴ ﺪ) .ﻭﹶﻓ ﺮ ﺕ ﻣ ﻀ ﻐﺔ ،ﻭﹺﺑ ﻤ ﻮ ﺴ ﹸﻞ ﺃﻳﻀﹰﺎ ﺑﻮﻻ ﺩ ﺓ ﻭﻟﻮ ﺑﻼ ﺑﹶﻠﻞﹴ ،ﻭﺇﻟﻘﺎ ِﺀ ﻋﹶﻠ ﹶﻘ ﺔ ﻭ ﻣ ﺍﻟ ﻐ
ﺾ .ﺃﻱ ﺭ ﹾﻓ ﹺﻊ ﺣ ﹾﻜ ﻤ ﻪ) .ﺃﻭ( ﻧﻴﺔ ﺾ ﻟﻠﺤﺎﺋ ﹺ ﳊﻴ ﹺ ﺠﻨﺐﹺ ،ﺃﻭ ﺍ ﹶ ﳉﻨﺎﺑ ﺔ( ﻟﻠ ﺍﻟ ﻐﺴﻞ ﺷﻴﺌﺎﻥ :ﺃﺣﺪﳘﺎ) :ﹺﻧﻴ ﹸﺔ ﺭﻓﹾﻊ ﺍ ﹶ
ﺴ ﹸﻞ ﺴ ﹺﻞ .ﻭﻛﺬﺍ ﺍﻟ ﻐﺴﻞ ﻟﻠﺼﻼ ﺓ ﻻ ﺍﻟ ﻐ ﺴ ﹺﻞ( ﺃﻭ ﺭ ﹾﻓ ﻊ ﺣ ﺪﺙ ،ﺃﻭ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻨﻪ ،ﺃﻭ ﺃﺩﺍﺀ ﺍﻟ ﻐ ﺽ ﺍﻟ ﻐ )ﺃﺩﺍ ِﺀ ﹶﻓ ﺮ ﹺ
ﻓﻘﻂ .ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻴﺔ ) ﻣ ﹾﻘﺮﻭﻧ ﹰﺔ ﺑﺄﻭﻟﻪ( ﺃﻱ ﺍﻟ ﻐﺴﻞ ﻳﻌﲏ ﺑﺄﻭﻝ ﻣﻐﺴﻮ ﹴﻝ ﻣﻦ ﺍﻟﺒ ﺪﻥ ،ﻭﻟﻮ ﻣﻦ ﺃﺳ ﹶﻔﻠﻪ.
ﻆﺾ ﺍﻟﺒ ﺪ ﻥ ﰒ ﻧﺎﻡ ﻓﺎﺳﺘﻴ ﹶﻘ ﹶ ﺴ ﹶﻞ ﺑ ﻌ ﳉﻨﺎﺑ ﺔ ﻭ ﹶﻏ
ﺴﻠ ﻪ .ﻭﻟﻮ ﻧﻮﻯ ﺭﻓﹾﻊ ﺍ ﹶ ﺐ ﺇﻋﺎ ﺩ ﹸﺓ ﹶﻏ ﺴ ﹺﻞ ﺟ ﺰ ٍﺀ ﻭ ﺟ ﻓﻠﻮ ﻧﻮﻯ ﺑﻌﺪ ﹶﻏ
ﺤﺘ ﺞ ﺇﱃ ﺇﻋﺎ ﺩ ﺓ ﺍﻟﻨﻴﺔ) .ﻭ( ﺛﺎﻧﻴﻬﻤﺎ) :ﺗ ﻌﻤﻴ ﻢ( ﻇﺎ ﻫ ﹺﺮ )ﺑ ﺪ ﻥ ﺣﱴ( ﺍﻷﻇﻔﹶﺎ ﺭ ﻭﻣﺎ ﺴ ﹶﻞ ﺍﻟﺒﺎﻗﻲ ﱂ ﻳ ﻭﺃﺭﺍ ﺩ ﹶﻏ
ﺴﻠﻬﺎ، ﺖ ﺷ ﻌ ﺮ ﺓ ﺯﺍﻟﺖ ﻗﺒﻞ ﹶﻏ ﺤﺘﻬﺎ ،ﻭ )ﺍﻟﺸﻌﺮ( ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﻭﺇﻥ ﹶﻛﹸﺜﻒ ،ﻭﻣﺎ ﹶﻇ ﻬ ﺮ ﻣﻦ ﳓﻮ ﻣﻨﺒ ﺗ
ﻱ( ﺍﻧ ﹶﻔﺘ ﺢ ﺭﹾﺃ ﺳ ﻪ ﻻ ﺑﺎﻃﻦ ﹸﻗ ﺮ ﺣ ﺔ ﻕ )ﻭﺑﺎ ﻃ ﹺﻦ ﺟ ﺪ ﹺﺭ ﺝ ﺍﻣﺮﺃ ﺓ ﻋﻨ ﺪ ﺟﻠﻮﺳﻬﺎ ﻋﻠﻰ ﹶﻗﺪﻣﻴﻬﺎ ،ﻭ ﺷﻘﻮ ﹴ ﺥ ﻭﹶﻓ ﺮ ﹺ ﻭﺻﻤﺎ ﹴ
ﺐ
ﺠ ﻒ ﻓﻴ ﹺ ﺖ ﹸﻗ ﹾﻠ ﹶﻔ ﺔ( ﻣ ﻦ ﺍﻷ ﹾﻗﹶﻠ
ﺤ ﹺﻢ )ﻭﻣﺎ ﲢ ﺤ ﺮ ﻡ ﹶﻓﺘ ﻖ ﺍ ﹸﳌ ﹾﻠﺘ
ﺤﺘﻪ .ﻭﻳ ﺸﺮﻫﺎ ﻭﱂ ﻳ ﹾﻈ ﻬ ﺮ ﺷﻲ ٌﺀ ﳑﺎ ﺗ ﺖ ﻭﺍ ﺭﺗ ﹶﻔ ﻊ ﻗ
ﺑﺮﹺﺋ
ﻕ
ﻀ ﹲﺔ ﻭﺍﺳﺘﻨﺸﺎ ﺐ ﻣﻀﻤ ﺴ ﻪ ﻭﺇﻥ ﹶﻛﹸﺜﺮ ،ﻭﻻ ﳚ ﺤﻘﹼﺔ ﺍﻹِﺯﺍﹶﻟﺔ ،ﻻ ﺑﺎﻃ ﹺﻦ ﺷﻌ ﹴﺮ ﺍﻧﻌ ﹶﻘ ﺪ ﺑﻨﻔ ِ ﺴﺘ ﺴ ﹸﻞ ﺑﺎﻃﻨﹺﻬﺎ ﻷﺎ ﻣ ﹶﻏ
ﳉ ﻤ ﹴﻊ.
ﻀ ﺮ ﺗﻐﻴ ﺮ ﺍﳌﺎ ِﺀ ﺗﻐﻴﺮﹰﺍ ﺿﺎ ﺭﹰﺍ ﻭﻟﻮ ﲟﺎ ﻋﻠﻰ ﺍﻟﻌﻀﻮﹺ ،ﺧﻼﻓﹰﺎ ﹶ
ﺑ ﹾﻞ ﻳ ﹾﻜ ﺮ ﻩ ﺗ ﺮ ﹸﻛﻬﻤﺎ) .ﲟﺎ ٍﺀ ﻃﻬﻮ ﹴﺭ( ﻭ ﻣ ﺮ ﺃﻧﻪ ﻳ
13
ﺐ ﺗﻴﻘﱡﻦ ﻋﻤﻮﻣﻪ ﺑﻞ ﻳﻜﻔﻲ ﺸ ﺮ ﺓ ﻭﺍﻟﺸﻌﺮ ﻭﺇﻥ ﱂ ﻳﺘﻴﻘﱠﻨﻪ ،ﻓﻼ ﹺﳚ )ﻭﻳﻜﻔﻲ ﹶﻇ ﻦ ﻋﻤﻮ ﻣ ﻪ( ﺃﻱ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﺒ
ﺏ )ﺗﺴ ﻤﻴ ﹲﺔ( ﺃﻭﻟﻪ) ،ﻭﺇﺯﺍﻟ ﹸﺔ ﹶﻗ ﹶﺬ ﹴﺭ ﻃﺎ ﻫ ﹴﺮ( ﺐ ﻭﺍﳌﻨﺪﻭ ﹺ ﺴ ﹺﻞ ﺍﻟﻮﺍ ﹺﺟ ﹺ ﹶﻏﹶﻠﺒ ﹸﺔ ﺍﻟ ﱠﻈ ﻦ ﺑﻪ ﻓﻴﻪ ﻛﺎﻟﻮﺿﻮ ِﺀ) .ﻭ ﺳ ﻦ( ﻟﻠ ﻐ
ﺴ ﹶﻞﺴﹶﻠ ﹲﺔ ﻭﺍﺣﺪﺓﹲ ،ﻭﺃﻥ ﻳﺒﻮ ﹶﻝ ﻣ ﻦ ﺃﻧ ﺰ ﹶﻝ ﻗﺒ ﹶﻞ ﺃﻥ ﻳ ﻐﺘ ِ
ﺲ ﹶﻛ ﻤ ﹾﺬﻱﹴ ،ﻭﺇﻥ ﻛﻔﻰ ﳍﻤﺎ ﹶﻏ ﺠ ﹴ ﹶﻛ ﻤﻨﻲﹴ ﻭﻣﺨﺎﻁ ،ﻭﻧ ﹺ
ﻼ ﻟﻼﺗﺒﺎﻉ ،ﺭﻭﺍﻩ ﻕ ﰒ ﻭﺿﻮ ٌﺀ( ﻛﺎﻣ ﹰ ﻀ ﹲﺔ ﻭﺍﺳﺘﻨﺸﺎ
ﻀ ﻤ
ﺝ ﻣﺎ ﺑ ﻘ ﻲ ﹺﺑ ﻤﺠﺮﺍ ﻩ) .ﻑ( ﺑﻌ ﺪ ﺇﺯﺍﻟ ﺔ ﺍﻟ ﹶﻘ ﹶﺬ ﹺﺭ ) ﻣ
ﺨ ﹺﺮ
ﻟﻴ
ﺻ ﻪ
ﺴ ﻦ ﻟﻪ ﺍﺳﺘﺼﺤﺎﺑﻪ ﺇﱃ ﺍﻟﻔﹶﺮﺍﻍﹺ ،ﺣﱴ ﻟﻮ ﺃ ﺣ ﺪﺙﹶ ،ﺳ ﻦ ﻟﻪ ﺇﻋﺎ ﺩﺗﻪ .ﻭ ﺯ ﻋ ﻢ ﺍﶈﺎﻣﻠ ﻲ ﺍﺧﺘﺼﺎ ﺍﻟﺸﻴﺨﺎﻥ .ﻭﻳ
ﺡ ﺑﻪ ﰲ ﺍﻟﺮﻭﺿﺔ، ﺻ ﺮ
ﺴﻞﹺ ،ﻛﻤﺎ ﻀ ﹸﻞ ﻋ ﺪ ﻡ ﺗﺄﺧ ﹺﲑ ﹶﻏﺴ ﹺﻞ ﻗ ﺪ ﻣﻴ ﻪ ﻋﻦ ﺍﻟ ﻐ ﺐ ﺿﻌﻴﻒ ،ﻭﺍﻷﻓ ﺴ ﹺﻞ ﺍﻟﻮﺍ ﹺﺟ ﹺ ﺑﺎﻟ ﻐ
ﺴﻨﺔ ،ﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺼ ﹶﻞ ﻟﻪ ﺃﺻﻞ ﺍﻟ ﺴ ﹺﻞ ﺃﻭ ﺑﻌﺪﻩ ﺣ ﺖ ﺗﺄﺧﲑﳘﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﻟﻮ ﺗ ﻮﺿﺄ ﺃﺛﻨﺎ َﺀ ﺍﻟ ﻐ ﻭﺇﻥ ﹶﺛﺒ
ﺙﳊ ﺪ ﺻ ﻐﺮﹺ ،ﻭﺇﻻ ﻧﻮﻯ ﺑﻪ ﺭ ﹾﻓ ﻊ ﺍ ﹶ ﺗﻘﺪﳝﻪ ،ﻭﻳﻜﺮﻩ ﺗ ﺮﻛﹸﻪ .ﻭﻳﻨﻮﻱ ﺑﻪ ﺳﻨ ﹶﺔ ﺍﻟﻐﺴ ﹺﻞ ﺇﻥ ﺗﺠ ﺮﺩﺕ ﺟﻨﺎﺑﺘﻪ ﻋﻦ ﺍﻷ
ﻉ ﺟﻨﺎﺑ ﺔ ﺙ ﺑﻌﺪ ﺍﺭﺗﻔﺎ ﹺ ﺝ .ﻭﻟﻮ ﺃﺣ ﺪ ﹶ ﻑ ﻣﻮ ﹺﺟﹺﺒ ﻪ ﺍﻟﻘﹶﺎﺋ ﹺﻞ ﹺﺑ ﻌ ﺪ ﹺﻡ ﺍﻻﻧﺪﺭﺍ ﹺﺻ ﻐ ﹺﺮ ﺃﻭ ﳓﻮﹺﻩ ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼ ﺍﻷ
ﺤ ﱢﻞﻕ ﻭ ﻣ ﺴ ﺮ ﺓ ﻭﺍ ﹶﳌ ﻮ ﹺ
ﻂ ﻭﺍﻟ ﻒ( ﻛﺎ ُﻷ ﹸﺫ ﻥ ﻭﺍﻹﺑ ﺃﻋﻀﺎ ِﺀ ﺍﻟﻮﺿﻮ ِﺀ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﻟﻮﺿﻮ ُﺀ ﻣ ﺮﺗﺒﹰﺎ ﺑﺎﻟﻨﻴﺔ) .ﹶﻓﺘ ﻌ ﻬ ﺪ ﻣﻌﺎ ﻃ
ﺿ ﺔ ﺑﻌ ﺪ ﺗﺨﻠﻴﻠ ﻪ ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺷﻌﺮ ،ﻭﻻ ﺗﻴﺎ ﻣ ﻦ ﻓﻴﻪ ﻟﻐ ﹺﲑ ﺴ ﹸﻞ ﺭﺃﺱ ﺑﺎﻹﻓﺎ ﺷﻖ ،ﻭﺗ ﻌ ﻬ ﺪ ﺃﺻﻮ ﹺﻝ ﺷ ﻌﺮﹴ ،ﰒ ﹶﻏ
ﻚ( ﳌﺎ ﺗﺼﻠﻪ ﻳ ﺪ ﻩ ﻣﻦ ﺑ ﺪﹺﻧﻪ ،ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼﻑ ﻣﻦ ﺃﻭ ﺟﺒﻪ. ﺴ ﹸﻞ ﺷ ﻖ ﺃﻳ ﻤ ﻦ ﰒ ﺃﻳﺴﺮ) ،ﻭ ﺩﹾﻟ ﺃﻗﻄﻊ .ﰒ ﹶﻏ
ﻚ ﻭﺍﻟﺘﺴﻤﻴ ﹸﺔ ﻭﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﻋﻘﺒﻪ ،ﻭﳛﺼﻞ ﰲ ﺭﺍ ﻛ ﺪ ﺑﺘﺤ ﺮ ﻙ ﲨﻴ ﹺﻊ ﺍﻟﺒﺪ ﻥ ﺴ ﹺﻞ ﲨﻴ ﹺﻊ ﺍﻟﺒ ﺪﻥ ،ﻭﺍﻟ ﺪﹾﻟ ﺚ( ﻟ ﻐ
)ﻭﺗﺜﻠﻴ ﹲ
ﺿ ﹴﻊ ﺁ ﺧﺮ ،ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ )ﻭﺍﺳﺘﻘﺒﺎ ﹲﻝ( ﻟﻠ ﻘﺒﹶﻠ ﺔ ﻭ ﻣﻮﺍﻻﺓﹲ ،ﻭﺗ ﺮ ﻙ ﺗ ﹶﻜﱡﻠ ﹴﻢ ﺑﻼ ﺛﻼﺛﺎﹰ ،ﻭﺇﻥ ﱂ ﻳﻨ ﹸﻘ ﹾﻞ ﹶﻗ ﺪﻣﻴ ﻪ ﺇﱃ ﻣ ﻮ
ﺴﻞﹺ ،ﻭﺃﻥ ﻻ ﺐ ﺍﻟ ﻐ ﺴ ﻦ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﺍﳌﺘﻘﺪﻣﺘﺎﻥ ﰲ ﺍﻟﻮﺿﻮﺀ ﻣﻊ ﻣﺎ ﻣﻌﻬﻤﺎ ﻋ ﻘ ﻒ ﺑﻼ ﻋ ﹾﺬ ﹴﺭ .ﻭﺗ ﺣﺎﺟﺔ ،ﻭﺗﻨﺸﻴ
ﺤ ﺮ ﻛﻨﺎﺑ ﹴﻊ ﻣﻦ ﻋﻴ ﹴﻦ ﹶﻏ ﲑ ﺟﺎ ﹴﺭ. ﺴﺘﺒ
ﻳ ﻐﺘﺴ ﹶﻞ ﳉﻨﺎﺑ ﺔ ﺃﻭ ﻏﲑﹺﻫﺎ ،ﻛﺎﻟﻮﺿﻮﺀ ﰲ ﻣﺎ ٍﺀ ﺭﺍﻛ ﺪ ﱂ ﻳ
ﺴﻞﹴ ،ﺃﻭ ﻀ ﹸﻞ ﺇﻓﺮﺍ ﺩ ﻛ ﹶﻞ ﹺﺑ ﻐ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﻏﺘﺴ ﹶﻞ ﻟﺠﻨﺎﺑ ﺔ ﻭﳓﻮ ﺟﻤﻌﺔ ﹺﺑﹺﻨﻴﺘﻬﻤﺎ ﺣﺼﻼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻓ
ﺐﺐ ﻛﻔﻰ ﻏﹸﺴ ﹲﻞ ﻭﺍﺣ ﺪ( ﻭﺇﻥ ﱂ ﻳﻨ ﹺﻮ ﻣﻌ ﻪ ﺍﻟﻮﺿﻮ َﺀ ﻭﻻ ﺭﺗ ﺙ ﰒ ﹶﺃ ﺟﻨ ﻷﺣ ﺪﻫﻤﺎ ﺣﺼﻞ ﻓﻘﻂ) .ﻭﻟﻮ ﺃ ﺣ ﺪ ﹶ
ﺃﻋﻀﺎﺀَﻩ..
ﺝ ﻭﻭﺿﻮ ٌﺀ ﻟﻨﻮ ﹴﻡ ﻭﺃﻛ ﹴﻞ ﺴ ﹸﻞ ﹶﻓ ﺮ ﹴﻉ ﺩﻣﻬﻤﺎ ﹶﻏ ﺾ ﻭﻧﻔﹾﺴﺎﺀ ﺑﻌﺪ ﺍﻧﻘﻄﺎ ﹺ ﺐ ﻭﺣﺎﺋ ﹴ ﺠﻨ ﹴ ﺴ ﻦ ﻟ ]ﻓﺮﻉ[ :ﻳ
ﺴ ﹺﻞ ﺷﻌﺮﹰﺍ ﺃﻭ ﻇﻔﺮﺍﹰ ،ﻭﻛﺬﺍ ﻭﺷﺮﺏﹴ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﻓ ﻌ ﹸﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺑﻼ ﻭﺿﻮﺀ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺰﻳﻠﻮﺍ ﻗﺒ ﹶﻞ ﺍﻟ ﻐ
ﻀ ﺮ ﺓ ﻣﻦ ﻳﺠﻮ ﺯ ﻒ ﻟﻪ( ﺃﻱ ﻟﻠﻐﺴﻞ) ،ﰲ ﺧ ﹾﻠ ﻮ ﺓ( ﺃﻭ ﲝ ﺸ ﺩﻣﺎﹰ ،ﻷﻥ ﺫﻟﻚ ﻳﺮﹺﺩ ﰲ ﺍﻵﺧﺮﺓ ﺟﻨﺒﹰﺎ).ﻭﺟﺎﺯ ﺗ ﹶﻜ
ﺤﺮﻡ ﻧﻈﺮﻩ ﺇﻟﻴﻬﺎ ،ﻛﻤﺎ ﺣ ﺮ ﻡ ﰲ ﺴﺘﺮ ﺃﻓﻀﻞ .ﻭ ﺣ ﺮ ﻡ ﺇﻥ ﻛﺎﻥ ﰒ ﻣﻦ ﻳ ﻧ ﹶﻈﺮﻩ ﺇﱃ ﻋﻮ ﺭﺗﻪ ﻛ ﺰ ﻭ ﺟ ﺔ ﻭﹶﺃ ﻣﺔ ،ﻭﺍﻟ
ﳋﻠﹾﻮ ﺓ ﺑﻼ ﺣﺎ ﺟ ﺔ ﻭ ﺣ ﹼﻞ ﻓﻴﻬﺎ ﻷﺩﱏ ﹶﻏ ﺮﺽﹴ ،ﻛﻤﺎ ﻳﺄﰐ) .ﻭﺛﺎﻧﻴﻬﺎ( ﺃﻱ ﺛﺎﱐ ﺷﺮﻭﻁ ﺍﻟﺼﻼﺓ) .ﻃﻬﺎ ﺭ ﹸﺓ ﺑ ﺪ ﻥ( ﺍﹸ
ﺤ ﺮ ﹶﻛﺘ ﻪ.
ﺤ ﺮ ﻙ ﹺﺑ ﺱ( ﻭﻏﲑﹺﻩ ﻣﻦ ﻛﻞ ﻣﺤﻤﻮ ﹴﻝ ﻟﻪ ،ﻭﺇﻥ ﱂ ﻳﺘ ﲔ) .ﻭ ﻣﻠﹾﺒﻮ ﹴ ﻒ ﻭﺍﻟﻌ ﹺ ﻭﻣﻨﻪ ﺩﺍﺧﻞ ﺍﻟ ﹶﻔ ﹺﻢ ﻭﺍﻷﻧ
ﻼ ﺑﻮﺟﻮ ﺩﻩ، ﺲ( ﻏ ﲑ ﻣ ﻌ ﹸﻔ ﻮ ﻋﻨﻪ ،ﻓﻼ ﺗﺼ ﺢ ﺍﻟﺼﻼ ﹸﺓ ﻣﻌﻪ ،ﻭﻟﻮ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎ ﻫ ﹰ ﺠ ﹴ ﺼﻠﱠﻰ ﻓﻴﻪ )ﻋﻦ ﻧ )ﻭﻣﻜﺎ ﻥ( ﻳ
ﺲ ﻟﺒ ﺪﻧﹺﻪ ،ﻟﻜﻦ
ﻀ ﺮ ﳏﺎﺫﺍ ﹸﺓ ﻧﺠ ﹴ
ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ{ ﻭﳋﱪ ﺍﻟﺸﻴﺨﲔ .ﻭﻻ ﻳ
ﺃﻭ ﺑﻜﻮﹺﻧ ﻪ ﻣﺒ ﻄﻼﹰ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺛﻴﺎﺑ
14
ﺚ ﻳ ﻌ ﺪ ﳏﺎﺫﻳﹰﺎ ﻟﻪ
ﺏ ﻣﻨﻪ ﲝﻴ ﹸ ﺴﻘﹾﻒ ﻛﺬﻟﻚ ﺇﻥ ﹶﻗ ﺮ ﺲ .ﻭﺍﻟ ﺠ ﹴﺲ ﺃﻭ ﻣﺘﻨ ﺗ ﹾﻜﺮﻩ ﻣﻊ ﳏﺎﺫﺍﺗﻪ ،ﻛﺎﺳﺘﻘﺒﺎ ﹺﻝ ﻧﺠ ﹴ
ﺲ( ﰲ ﻏ ﹺﲑ ﺍﻟﺼﻼﺓ ،ﻭﳏﻠﹼﻪ ﰲ ﻏﲑ ﺍﻟﺘﻀﻤﺦ ﺑﻪ ﰲ ﺑ ﺪ ﻥ ﺃﻭ ﺛﻮﺏﹴ ،ﻓﻬﻮ ﺠ ﹺ ﺏ ﺍﻟﻨ
ﺐ ﺍﺟﺘﻨﺎ ﻋﺮﻓﹰﺎ) .ﻭﻻ ﳚ
ﺙ ﻭﺑ ﻮ ﹴﻝ ﻭﻟﻮ(
ﺻﺤﺔ ﺍﻟﺼﻼ ﺓ ﺣﻴﺚ ﻻ ﻣ ﺮ ﺧﺺ ،ﻓﻬﻮ ) ﹶﻛ ﺮ ﻭ ﺴﺘﻘ ﹶﺬﺭ ،ﻳ ﻤﻨ ﻊ
ﺣﺮﺍ ﻡ ﺑﻼ ﺣﺎﺟﺔ ،ﻭﻫﻮ ﺷﺮﻋﹰﺎ ﻣ
ﺤﻤﻪ ﻋﻠﻰ ﺍﻷﺻﺢ .ﻗﺎﻝ ﺲ ﻟﻪ ﺳﺎﺋﻠﹶﺔ ،ﺃﻭ )ﻣﻦ ﻣﺄﻛﻮ ﹴﻝ( ﹶﻟ ﻚ ﻭﺟﺮﺍ ﺩ ﻭﻣﺎ ﻻ ﻧ ﹾﻔ ﻛﺎﻧﺎ ﻣﻦ ﻃﺎﺋ ﹴﺮ ﻭ ﺳ ﻤ
ﺍﻹﺻﻄﺨﺮﻱ ﻭﺍﻟﺮﻭﻳﺎﱐ ﻣﻦ ﺃﺋﻤﺘﻨﺎ ،ﻛﻤﺎﻟﻚ ﻭﺃﲪﺪ :ﺇﻤﺎ ﻃﺎﻫﺮﺍﻥ ﻣﻦ ﺍﳌﺄﻛﻮﻝ .ﻭﻟﻮ ﺭﺍﺛﺖ ﺃﻭ ﻗﺎﺀﺕ
ﺲ .ﻭﱂ ﻳﺒﻴﻨﻮﺍ ﺣﻜ ﻢ ﺠ ﺴ ﹸﻞ ﻭﻳﺆﻛﹶﻞ ،ﻭﺇﻻ ﹶﻓﻨ ﹺ ﺲ ﻳ ﻐ
ﺠ ﺖ ،ﹶﻓ ﻤﺘﻨ ﻉ ﻧﺒ ﺻﻠﹾﺒﺎ ﲝﻴﺚ ﻟﻮ ﺯ ﹺﺭ ﻴﻤ ﹲﺔ ﺣﻴﺎﹰ ،ﻓﺈﻥ ﻛﺎﻥ
ﺠﺲ ،ﻭﺇﻻ ﺐ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﺇﻥ ﺗﻐﻴ ﺮ ﻋﻦ ﺣﺎﻟ ﻪ ﻗﺒﻞ ﺍﻟﺒ ﹾﻠ ﹺﻊ ﻭﻟﻮ ﻳﺴﲑﹰﺍ ﻓﻨ ﹺ ﳊ
ﻏﲑ ﺍ ﹶ
ﺐ .ﻭﻋﻦ ﺍﳉﻮﻳﲏ :ﺗﺸﺪﻳﺪ ﳊ ﻓ ﻤﺘﻨﺠﺲ .ﻭﰲ ﺍﻤﻮﻉ ﻋﻦ ﺷﻴﺦ ﻧﺼﺮ :ﺍﻟ ﻌ ﹾﻔ ﻮ ﻋﻦ ﺑﻮ ﹺﻝ ﺑﻘ ﹺﺮ ﺍﻟﺪﻳﺎ ﺳ ﺔ ﻋﻠﻰ ﺍ ﹶ
ﺚ ﻋﻨﻪ ﻭﺗﻄﻬﲑﻩ .ﻭﲝﺚ ﺍﻟﻔﺰﺍﺭﻱ ﺍﻟﻌﻔ ﻮ ﻋﻦ ﺑ ﻌ ﹺﺮ ﺍﻟﻔﹶﺄ ﺭ ﺓ ﺇﺫﺍ ﻭﻗ ﻊ ﰲ ﻣﺎﺋ ﹴﻊ ﻭ ﻋﻤﺖ ﺍﻟﺒﻠﻮﻯ ﺤ ﺍﻟﻨﻜ ﹺﲑ ﻋﻠﻰ ﺍﻟﺒ
ﺾ ﺍﻟﺪﻳﺪﺍﻥ ،ﻛﻤﺎ ﺝ ﻣﻦ ﺑﺎﻃﻦ ﺑﻌ ﹺ ﺨ ﺮ
ﺠﺲ ،ﻷﻧﻪ ﻳ ﺾ ﺍﻟﺸﺠ ﹺﺮ ﻛﺎﻟ ﺮ ﹾﻏ ﻮ ﺓ ﹶﻓﻨ ﹺ ﻕ ﺑﻌ ﹺ ﺑﻪ .ﻭﺃﻣﺎ ﻣﺎ ﻳﻮﺟ ﺪ ﻋﻠﻰ ﻭ ﺭ ﹺ
ﻱ( ﹺﺑ ﻤ ﻌﺠﻤﺔ ،ﻟﻸﻣ ﹺﺮ ﺤ ﹺﺮ) .ﻭﻣﺬ ﹴ ﺕ ﰲ ﺍﻟﺒ ﺷﻮ ﻫ ﺪ ﺫﻟﻚ ﻭﻟﻴﺲ ﺍﻟ ﻌﻨﺒﺮ ﺭﻭﺛﺎﹰ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺯﻋﻤﻪ ،ﺑﻞ ﻫﻮ ﻧﺒﺎ
ﺝ ﻏﺎﻟﺒﹰﺎ ﻋﻨﺪ ﺛﻮﺭﺍ ﻥ ﺍﻟﺸﻬ ﻮ ﺓ ﺑﻐ ﹺﲑ ﺷ ﻬ ﻮ ﺓ ﻗﻮﻳﺔ. ﺾ ﺃﻭ ﺃﺻﻔ ﺮ ﺭﻗﻴﻖ ،ﳜ ﺮ ﺑﻐﺴ ﹺﻞ ﺍﻟ ﱠﺬ ﹶﻛ ﹺﺮ ﻣﻨﻪ ،ﻭﻫﻮ ﻣﺎ ٌﺀ ﺃﺑﻴ
ﺐ ﺍﻟﺒ ﻮ ﹺﻝ ﺃﻭ ﻋﻨﺪ ﺣ ﻤ ﹺﻞ ﺷﻲ ٍﺀ ﺛﻘﻴ ﹴﻞ. ﺝ ﻏﺎﻟﺒﹰﺎ ﻋ ﻘ ﺾ ﹶﻛ ﺪ ﺭ ﺛﺨﲔ ،ﳜ ﺮ ﻱ( ﹺﺑ ﻤ ﻬ ﻤﹶﻠﺔ ،ﻭﻫﻮ ﻣﺎ ٌﺀ ﺃﺑﻴ ) ﻭ ﻭ ﺩ ﹴ
ﺴﻚ ،ﺃﻱ ﻭﻟﻮ )ﻭﺩ ﹴﻡ( ﺣﱴ ﻣﺎ ﺑ ﻘ ﻲ ﻋﻠﻰ ﳓﻮ ﻋ ﹾﻈﻢﹴ ،ﻟﻜﻨﻪ ﻣﻌﻔ ﻮ ﻋﻨﻪ .ﻭﺍﺳﺘﺜﻨﻮﺍ ﻣﻨﻪ ﺍﻟ ﹶﻜﹺﺒ ﺪ ﻭﺍﻟﻄﹼﺤﺎ ﹶﻝ ﻭﺍ ﳌ
ﻀ ﺔ ﱂ ﺗﻔﹾﺴﺪ) .ﻭﻗﻴ ﹴﺢ( ﻷﻧﻪ ﺩﻡ ﺝ ﺑﻠﻮ ﻥ ﺩﻡﹴ ،ﻭ ﺩ ﻡ ﺑﻴ ﻀ ﻐﺔﹶ ،ﻭﻟﺒﻨﹰﺎ ﺧ ﺮ ﻣﻦ ﻣﻴﺖ ،ﺇﻥ ﺍﻧﻌ ﹶﻘ ﺪ .ﻭﺍﻟ ﻌﹶﻠﻘﹶﺔ ﻭﺍ ﹸﳌ
ﻂ ﺇﻥ ﺗﻐﻴﺮ ،ﻭﺇﻻ ﻓﻤﺎﺅﻫﺎ ﻱ ﻭﻧ ﹶﻔ ﺡ .ﻭﺟﺪﺭ ﺻﺪﻳﺪ :ﻭﻫﻮ ﻣﺎ ٌﺀ ﺭﻗﻴ ﻖ ﳜﺎﻟ ﹸﻄ ﻪ ﺩﻡ ،ﻭﻛﺬﺍ ﻣﺎﺀ ﺟﺮ ﹴ ﻣﺴﺘﺤﻴﻞ ،ﻭ
ﻃﺎﻫﺮ )ﻭﹶﻗ ﻲ ِﺀ ﻣ ﻌ ﺪ ﺓ( ﻭﺇﻥ ﱂ ﻳﺘﻐﲑ ،ﻭﻫﻮ ﺍﻟﺮﺍﺟﻊ ﺑﻌﺪ ﺍﻟﻮﺻﻮ ﹺﻝ ﻟﻠ ﻤ ﻌ ﺪ ﺓ ﻭﻟﻮ ﻣﺎﺀ ،ﺃﻣﺎ ﺍﻟﺮﺍﺟ ﻊ ﻗﺒﻞ ﺍﻟﻮﺻﻮ ﹺﻝ
ﱯ ﺇﺫﺍ ﺍﺑﺘﻠﻲ ﺇﻟﻴﻬﺎ ﻳﻘﻴﻨﹰﺎ ﺃﻭ ﺍﺣﺘﻤﺎ ﹰﻻ ﻓﻼ ﻳﻜﻮ ﹸﻥ ﻧﺠﹺﺴﹰﺎ ﻭﻻ ﻣﺘﻨﺠﺴﺎﹰ ،ﺧﻼﻓﹰﺎ ﻟﻠﻘﻔﺎﻝ .ﻭﺃﻓﱴ ﺷﻴﺨﻨﺎ ﺃﻥ ﺍﻟﺼ
ﻱ ﺃﻣﻪ ﺍﻟﺪﺍ ﺧ ﹺﻞ ﰲ ﻓﻴﻪ ،ﻻ ﻋﻦ ﻣﻘﺒﻠﻪ ﺃﻭ ﻣﻤﺎﺳﻪ ،ﻭ ﹶﻛ ﻤ ﺮ ﺓ ﻭﹶﻟﺒ ﹴﻦ ﻏﲑ ﻣﺄﻛﻮ ﹴﻝ ﺇﻻ ﺑﺘﺘﺎﺑ ﹺﻊ ﺍﻟﻘﻲ ِﺀ ﻋ ﻔ ﻲ ﻋﻦ ﹶﺛ ﺪ ﹺ
ﺱ ﺃﻭ ﺻﺪ ﹴﺭ ﻭﻣﺎﺀ ﺍﻵ ﺩ ﻣﻲ ،ﻭ ﹺﺟ ﺮ ﺓ ﳓ ﹺﻮ ﺑﻌ ﹴﲑ .ﺃﻣﺎ ﺍ ﹶﳌﹺﻨ ﻲ ﻓﻄﺎ ﻫﺮ ،ﺧﻼﻓﹰﺎ ﳌﺎﻟﻚ .ﻭﻛﺬﺍ ﺑﻠﻐ ﹺﻢ ﻏﲑ ﻣ ﻌ ﺪ ﺓ ﻣﻦ ﺭﺃ ﹺ
ﺳﺎﺋ ﹴﻞ ﻣﻦ ﻓ ﹺﻢ ﻧﺎﺋﻢﹴ ،ﻭﻟﻮ ﻧﺘﻨﹰﺎ ﺃﻭ ﺃﺻﻔﺮ ،ﻣﺎ ﱂ ﻳﺘﺤ ﱠﻘ ﻖ ﺃﻧﻪ ﻣﻦ ﻣ ﻌ ﺪﺓ ،ﺇﻻ ﻣ ﻤ ﻦ ﺍﺑﺘﻠ ﻲ ﺑﻪ ﻓﻴ ﻌﻔﹶﻰ ﻋﻨﻪ ﻭﺇﻥ
ﺝ ﻣﻦ ﺑﺎﻃ ﹺﻦ ﻱ ﻭﺍﻟ ﻌ ﺮﻕﹺ ،ﳜ ﺮ ﺾ ﻣﺘ ﺮ ﺩ ﺩ ﺑﲔ ﺍ ﹶﳌ ﹾﺬ ﹺﹶﻛﹸﺜ ﺮ .ﻭ ﺭﻃﹸﻮﺑ ﺔ ﹶﻓ ﺮﺝﹴ ،ﺃﻱ ﹸﻗﺒ ﹴﻞ ﻋﻠﻰ ﺍﻷﺻ ﺢ .ﻭﻫﻲ ﻣﺎ ٌﺀ ﺃﺑﻴ
ﺝ ﻣﻦ ﻭﺭﺍ ِﺀ ﺑﺎﻃ ﹺﻦ ﺐ ﻏﺴﻠﹸﻪ ﻓﺈﻧﻪ ﻃﺎﻫ ﺮ ﻗﻄﻌﺎﹰ ،ﻭﻣﺎ ﳜﺮ ﺝ ﳑﺎ ﳚ ﻑ ﻣﺎ ﳜ ﺮ ﺐ ﻏﺴﻠﹸﻪ ،ﲞﻼ ﺝ ﺍﻟﺬﻱ ﻻ ﳚ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﻕ ﺑﲔ ﺝ ﻣﻊ ﺍﻟﻮﹶﻟ ﺪ ﺃﻭ ﹶﻗﺒﻠﹶﻪ ،ﻭﻻ ﻓﺮ ﺝ ﻣﻦ ﺍﻟﺒﺎ ﻃﻦﹺ ،ﻭﻛﺎﳌﺎ ِﺀ ﺍﳋﺎ ﹺﺭ ﹺ ﺲ ﻗﻄﻌﺎﹰ ،ﻛﻜ ﱢﻞ ﺧﺎﺭ ﹴ ﺠ ﺝ ﻓﺈﻧﻪ ﻧ ﹺﺍﻟ ﹶﻔ ﺮ ﹺ
ﺴ ﺔ ﺍﻻﺗﺼﺎ ﹸﻝ ﻭﺍﻻﻧﻔﺼﺎ ﹸﻝ. ﺠ ﻕ ﺑﲔ ﺍﻟﺮﻃﻮﺑ ﺔ ﺍﻟﻄﱠﺎ ﻫ ﺮ ﺓ ﻭﺍﻟﻨ ﹺ ﺍﻧﻔﺼﺎﻟﻬﺎ ﻭ ﻋ ﺪﻣﻪ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ .ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﻔﺮ
ﺾ ﻭﺍﻟ ﻮﹶﻟ ﺪ .ﻭﺃﻓﱴ ﺐ ﻏﺴ ﹸﻞ ﹶﺫ ﹶﻛ ﹺﺮ ﺍﳌﹸﺠﺎ ﻣ ﹺﻊ ﻭﺍﻟﺒﻴ ﹺ ﺠﺴﺔ ،ﻭﻻ ﳚ ﻓﻠﻮ ﺍﻧ ﹶﻔﺼﻠﺖ ،ﻓﻔﻲ ﺍﻟﻜﻔﺎﻳ ﺔ ﻋﻦ ﺍﻹِﻣﺎﻡ ﺃﺎ ﻧ ﹺ
ﺾ ﻏﲑ ﻣﺄﻛﻮﻝﹴ ،ﻭﳛ ﹼﻞ ﺃﻛﻠﹸﻪ ﻋﻠﻰ ﺍﻷﺻﺢ .ﻭﺷﻌ ﹺﺮ
ﺷﻴﺨﻨﺎ ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﺭﻃﻮﺑ ﺔ ﺍﻟﺒﺎﺳﻮ ﹺﺭ ﹸﳌﺒﺘﻠﻰ ﺎ ،ﻭﻛﺬﺍ ﺑﻴ ﹺ
15
ﺼ ﹶﻞ
ﻚ ﰲ ﺷﻌ ﹴﺮ ﺃﻭ ﳓﻮﻩ ،ﺃﻫﻮ ﻣﻦ ﻣﺄﻛﻮ ﹴﻝ ﺃﻭ ﻏﲑﻩ؟ ﺃﻭ ﻫﻞ ﺍﻧﻔ ﲔ ﰲ ﺣﻴﺎﺗﻪ .ﻭﻟﻮ ﺷ ﻣﺄﻛﻮ ﹴﻝ ﻭﺭﻳﺸﻪ ﺇﺫﺍ ﹸﺃﹺﺑ
ﺐﺾ ﺍ ﹶﳌﻴﺘ ﺔ ﺇﻥ ﺗﺼﱠﻠ
ﺡ ﰲ ﺍﳉﻮﺍ ﻫ ﹺﺮ .ﻭﺑﻴ
ﺻ ﺮ
ﻣﻦ ﺣ ﻲ ﺃﻭ ﻣﻴﺖ؟ ﻓﻬﻮ ﻃﺎ ﻫﺮ ،ﻭﻗﻴﺎﺳﻪ ﺃﻥ ﺍﻟﻌ ﹾﻈ ﻢ ﻛﺬﻟﻚ .ﻭﺑﻪ
ﻃﺎﻫﺮ ﻭﺇﻻ ﻓﹶﻨﺠﹺﺲ .ﻭﺳﺆ ﺭ ﻛﻞ ﺣﻴﻮﺍ ﻥ ﻃﺎ ﻫ ﹴﺮ ﻃﺎ ﻫﺮ ،ﻓﻠﻮ ﺗﻨﺠﺲ ﹶﻓﻤﻪ ﰒ ﻭﹶﻟ ﹶﻎ ﰲ ﻣﺎ ٍﺀ ﻗﻠﻴ ﹴﻞ ﺃﻭ ﻣﺎﺋﻊﹴ ،ﻓﺈﻥ
ﺴ ﻪ.
ﺠ ﻛﺎﻥ ﺑﻌ ﺪ ﻏﻴﺒ ﺔ ﳝﻜ ﻦ ﻓﻴﻬﺎ ﻃﻬﺎ ﺭﺗ ﻪ ﹺﺑﻮﻟﻮﻏ ﻪ ﰲ ﻣﺎ ٍﺀ ﻛﺜﲑ ﺃﻭ ﺟﺎﺭ ﱂ ﻳﻨﺠﺴﻪ ﻭﻟﻮ ﻫﺮﹰﺍ ﻭﺇﻻ ﻧ
ﺲ ﻣﻦ ﻏ ﹺﲑ ﺠ ﹴﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺇﻧﻪ ﻳ ﻌﻔﹶﻰ ﻋﻦ ﻳﺴ ﹴﲑ ﻋﺮﻓﺎﹰ ،ﻣﻦ ﺷﻌ ﹴﺮ ﻧ ﹺ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻛﺎﻟﺴﻴﻮﻃﻲ ،ﺗﺒﻌﹰﺎ ﻟﺒﻌ ﹺ
ﺝ ﻣﻨﻪ، ﻣ ﻐﱠﻠﻆ ،ﻭﻣﻦ ﺩﺧﺎ ﻥ ﻧﺠﺎ ﺳﺔ ،ﻭﻣﺎ ﻋﻠﻰ ﹺﺭ ﺟ ﹺﻞ ﺫﹸﺑﺎﺏﹴ ،ﻭﺇﻥ ﺭﺅﻱ ،ﻭﻣﺎ ﻋﻠﻰ ﻣﻨ ﹶﻔ ﺬ ﻏ ﹺﲑ ﺁﺩ ﻣ ﻲ ﳑﺎ ﺧ ﺮ
ﺕﺴﺘ ﺮ ﺎ ﺍﻟﺒﻴﻮ ﻕ ﺷﺠﺮ ﺍﻟﻨﺎﺭﺟﻴ ﹺﻞ ﺍﻟﱵ ﺗ ﲔ ﺃﻭﺭﺍ ﹺ ﺸ ﺆ ﻩ ﻣﻦ ﺍﳌﺎ ِﺀ ﺃﻭ ﺑ
ﺙ ﻣﺎ ﻧ ﻕ ﻃ ﹴﲑ ﻭﻣﺎ ﻋﻠﻰ ﹶﻓ ﻤﻪ ،ﻭ ﺭ ﻭ ﻭﺫ ﺭ ﹺ
ﺽ ﺍﻷ ﺧﻠﻴ ﺔ ﺙ ﰲ ﺣﻴﺎ ﹺ ﺻ ﻮ ﹸﻥ ﺍﳌﹶﺎ ِﺀ ﻋﻨﻪ .ﻗﺎﻝ ﲨﻊ :ﻭﻛﺬﺍ ﻣﺎ ﺗﻠﻘﻴ ﻪ ﺍﻟﻔﺌﺮﺍ ﹸﻥ ﻣﻦ ﺍﻟ ﺮ ﻭ ﺴ ﺮ ﺚ ﻳ ﻌ
ﻋﻦ ﺍ ﹸﳌ ﹾﻔ ﻄ ﹺﺮ ﺣﻴ ﹸ
ﻁ ﺫﻟﻚ ﻛﻠﻪ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﺍﳌﺎ ِﺀ ﺃﻥ ﻻ ﻳ ﻐﻴﺮ .ﺍﻧﺘﻬﻰ. ﺚ ﺍﻟﻔﺰﺍﺭﻱ ،ﻭ ﺷ ﺮ ﹸ ﺇﺫﺍ ﻋ ﻢ ﺍﻻﺑﺘﻼ ُﺀ ﺑﻪ ،ﻭﻳﺆﻳ ﺪ ﻩ ﲝ ﹸ
ﻭﺍﻟﺰﺑﺎ ﺩ ﻃﺎ ﻫ ﺮ ﻭﻳ ﻌﻔﻰ ﻋﻦ ﻗﻠﻴ ﹺﻞ ﺷ ﻌ ﹺﺮ ﻩ ﻛﺎﻟﺜﻼﺙ .ﻛﺬﺍ ﺃﻃﻠﻘﻮﻩ ﻭﱂ ﻳﺒﻴﻨﻮﺍ ﺃﻥ ﺍﳌﹸﺮﺍ ﺩ ﺍﻟﻘﻠﻴﻞ ﰲ ﺍﳌﺄﺧﻮ ﺫ
ﻟﻼﺳﺘﻌﻤﺎ ﹺﻝ ﺃﻭ ﰲ ﺍﻹِﻧﺎ ِﺀ ﺍﳌﺄﺧﻮ ﺫ ﻣﻨﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺍﻷﻭﻝ ﺇﻥ ﻛﺎﻥ ﺟﺎﻣﺪﺍﹰ ،ﻷﻥ ﺍﻟﻌﺒﺮ ﹶﺓ ﻓﻴﻪ
ﻑ ﺍﳌﺎﺋ ﹺﻊ ﻓﺈ ﹼﻥ ﲨﻴ ﻌ ﻪ ﻒ ﻋﻨﻪ ،ﻭﺇﻻ ﻋ ﻔﻲ ،ﲞﻼ ﺤ ﹶﻞ ﻭﺍﺣ ﺪ ﱂ ﻳ ﻌ ﲟﺤ ﱢﻞ ﺍﻟﻨﺠﺎ ﺳ ﺔ ﻓﻘﻂ ،ﻓﺈﻥ ﹶﻛﹸﺜﺮﺕ ﰲ ﻣ
ﻱ
ﺐ ﺍﻟﻄﱪ ﺤ ﻛﺎﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ .ﻓﺈﻥ ﻗ ﱠﻞ ﺍﻟﺸﻌ ﺮ ﻓﻴﻪ ﻋ ﻔ ﻲ ﻋﻨﻪ ﻭﺇﻻ ﻓﻼ ،ﻭﻻ ﻧ ﹶﻈ ﺮ ﻟﻠﻤﺄﺧﻮ ﺫ ﺣﻴﻨﺌﺬ .ﻭﻧ ﹶﻘ ﹶﻞ ﺍ ﹸﳌ
ﺏ ﻣﻨﻪ ،ﻭﺃﳊﻖ ﺑﻪ ﻓﻢ ﻣﺎ ﻋﻦ ﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ ﻭﺍﻋﺘ ﻤﺪﻩ ،ﺃﻧﻪ ﻳﻌﻔﻰ ﻋﻦ ﹺﺟ ﺮ ﺓ ﺍﻟﺒﻌﲑ ﻭﳓﻮﻩ ﻓﻼ ﻳﻨﺠﺲ ﻣﺎ ﺷ ﹺﺮ
ﻑ ﺃﻣﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :ﻳﻌﻔﻰ ﻋﻤﺎ ﺍﺗﺼﻞ ﺑﻪ ﺷﻲﺀ ﻣﻦ ﺠﺘﺮ ﻣﻦ ﻭﹶﻟ ﺪ ﺍﻟﺒﻘﺮ ﺓ ﻭﺍﻟﻀﺄ ﻥ ﺇﺫﺍ ﺍﻟﺘ ﹶﻘ ﻢ ﺃﺧﻼ ﻳ
ﳊ ﻖ ﻏﲑﻩ ﻢ ﺃﻓﻮﺍ ﻩ ﺍﺎﻧﲔ .ﻭﺟﺰﻡ ﺑﻪ ﺍﻟﺰﺭﻛﺸ ﻲ) .ﻭ ﹶﻛ ﻤﻴﺘ ﺔ( ﻭﻟﻮ ﺤ ﱡﻘ ﹺﻖ ﳒﺎﺳﺘﻬﺎ ،ﻭﺃ ﹶ ﺃﻓﻮﺍ ﻩ ﺍﻟﺼﺒﻴﺎ ﻥ ﻣﻊ ﺗ
ﺲ ﻟﻪ ﺳﺎﺋﻠﺔ ،ﺧﻼﻓﹰﺎ ﻟﻠ ﹶﻘﻔﹼﺎﻝ ﻭﻣﻦ ﺗﹺﺒﻌ ﻪ ﰲ ﻗﻮﻟﻪ ﺑﻄﻬﺎﺭﺗ ﻪ ﻟﻌﺪ ﹺﻡ ﺍﻟ ﺪ ﹺﻡ ﺍﳌﹸﺘ ﻌﻔﹼﻦ ،ﻛﻤﺎﻟﻚ ﺏ ﳑﺎ ﻻ ﻧﻔ ﳓﻮ ﺫﺑﺎ ﹴ
ﺴ ﹾﻞ ﺩﻣﻬﺎ ،ﻭﻛﺬﺍ ﺷﻌﺮﻫﺎ ﻭﻋﻈﻤﻬﺎ ﻭﻗﺮﻧﻬﺎ ،ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ،ﺇﺫﺍ ﱂ ﺴ ﹲﺔ ﻭﺇﻥ ﱂ ﻳ ﻭﺃﰊ ﺣﻨﻴﻔﺔ .ﻓﺎﳌﻴﺘ ﹸﺔ ﻧﺠ
ﺏ ﺇﻥ ﺼﻠﹼﻲ ﻣﻴﺘ ﹶﺔ ﺫﺑﺎ ﹴ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺩﺳﻢ .ﻭﺃﻓﱴ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺑﺼﺤﺔ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺣ ﻤ ﹶﻞ ﺍ ﹸﳌ
ﺤ ﱢﻞ ﺗﻨﺎ ﻭ ﹺﻝ ﺍﻷﺧﲑﻳ ﹺﻦ .ﻭﺃﻣﺎ ﺍﻵﺩﻣ ﻲ ﻓﻠﻘﻮﻟﻪ ﻚ ﻭﺟﺮﺍ ﺩ( ﻟ ﺸ ﻖ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻪ) .ﻏﲑ ﺑﺸ ﹴﺮ ﻭﲰ ﻛﺎﻥ ﰲ ﳏ ﹶﻞ ﻳ
ﺻﻴ ﺪ ﱂ ﺗ ﺪ ﺭ ﻙ ﺕ .ﻭﻏﲑ ﺤﻜﹶﻢ ﺑﻨﺠﺎ ﺳﺘﻬﹺﻢ ﺑﺎﳌﻮ ﺗﻌﺎﱃ} :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻛ ﺮﻣﻨﺎ ﺑﻨﹺﻲ ﺁ ﺩ ﻡ{ ﻭﻗﻀﻴﺔ ﺍﻟﺘﻜﺮﱘ ﺃﻥ ﻻ ﻳ
ﺐ ﻏﺴ ﹸﻞ ﳓﻮ ﺍﻟ ﹶﻔ ﹺﻢ ﻣﻨﻪ .ﻭﻧﻘﻞ ﺕ ﹺﺑﺬﹸﻛﺎﺗﻬﺎ .ﻭﳛ ﹼﻞ ﺃﻛ ﹸﻞ ﺩﻭ ﺩ ﻣﺄﻛﻮ ﹴﻝ ﻣﻌﻪ ،ﻭﻻ ﳚ ﲔ ﻣﺬﻛﺎﺓ ﻣﺎ ﺫﹸﻛﺎﺗﻪ ،ﻭﺟﻨ ﹺ
ﺕ. ﻚ ﻣﻠ ﹴﺢ ﻭﱂ ﻳﻨﺰﻉ ﻣﺎ ﰲ ﺟ ﻮﻓﻪ ،ﺃﻱ ﻣﻦ ﺍﳌﺴﺘ ﹾﻘﺬﹶﺭﺍ ﰲ ﺍﳉﻮﺍﻫﺮ ﻋﻦ ﺍﻷﺻﺤﺎﺏ :ﻻ ﳚﻮ ﺯ ﺃﻛﻞ ﲰ
ﺴ ﹺﺮ ﻕ ﺑﲔ ﻛﺒﲑﻩ ﻭﺻﻐﲑﻩ .ﻟﻜﻦ ﺫﻛﺮ ﺍﻟﺸﻴﺨﺎﻥ ﺟﻮﺍ ﺯ ﺃﻛ ﹺﻞ ﺍﻟﺼﻐ ﹺﲑ ﻣﻊ ﻣﺎ ﰲ ﺟﻮﻓ ﻪ ﻟ ﻌ ﻭﻇﺎﻫﺮﻩ :ﻻ ﻓﺮ
ﺨ ﻤﺮﹴ ،ﻭﻫﻲ ﺴ ﻜ ﹺﺮ) .ﻣﺎﺋ ﹴﻊ( ﹶﻛ ﺴﻜﺮ( ﺃﻱ ﺻﺎﻟ ﹴﺢ ﻟﻺِﺳﻜﺎﺭ ،ﻓﺪﺧﻠﺖ ﺍﻟﻘﹶﻄﺮ ﹸﺓ ﻣﻦ ﺍ ﹸﳌ ﺗﻨ ﻘﻴ ﺔ ﻣﺎ ﻓﻴﻪ) .ﻭﻛ ﻤ
ﺝ ﺑﺎﳌﺎﺋ ﹺﻊ ﳓﻮ ﺍﻟﺒﻨ ﹺﺞ ﻭﺍﳊﹶﺸﻴﺶ .ﻭﺗﻄ ﻬ ﺮ ﺧ ﻤ ﺮ ﺍﳌﺘﺨ ﹶﺬ ﹸﺓ ﻣﻦ ﺍﻟﻌﻨﺐﹺ ،ﻭﻧﺒﻴﺬ ،ﻭﻫﻮ ﺍﳌﺘﺨ ﹸﺬ ﻣﻦ ﻏﲑﻩ .ﻭﺧ ﺮ
ﲣﱠﻠﻠﹶﺖ ﺑﻨﻔﺴِﻬﺎ ﻣﻦ ﻏﲑ ﻣﺼﺎ ﺣﺒ ﺔ ﻋﻴ ﹴﻦ ﺃﺟﻨﺒﻴ ﺔ ﳍﺎ ﻭﺇﻥ ﱂ ﺗ ﺆﺛﱢﺮ ﰲ ﺍﻟﺘﺨﻠﻴﻞ ﻛﺤﺼﺎ ﺓ .ﻭﻳﺘﺒﻌﻬﺎ ﰲ ﺍﻟﻄﻬﺎ ﺭ ﺓ
16
ﺖ ﺑﺴﺒﺐ ﺍﻟﻐﻠﻴﺎﻥ ﰒ ﻧﺰﻟﺖ ،ﺃﻣﺎ ﺇﺫﺍ ﺍﺭﺗﻔﻌﺖ ﺑﻼ ﻏﻠﻴﺎﻥ ﺑﻞ ﺖ ﻓﻴﻪ ﻭﺍﺭﺗ ﹶﻔ ﻌ
ﺏ ﻣﻨﻬﺎ ﺃﻭ ﹶﻏﹶﻠ
ﺸ ﺮ
ﺍﻟ ﺪﻥﹼ ،ﻭﺇﻥ ﺗ
ﺑ ﻔ ﻌ ﹺﻞ ﻓﺎﻋ ﹴﻞ ﻓﻼ ﺗ ﹾﻄﻬﺮ ،ﻭﺇﻥ ﹸﻏ ﻤ ﺮ ﺍﳌﺮﺗ ﻔ ﻊ ﻗﺒﻞ ﺟﻔﺎﻓ ﻪ ﺃﻭ ﺑﻌﺪﻩ ﲞﻤ ﹴﺮ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ .ﻛﻤﺎ ﺟﺰﻡ ﺑﻪ
ﻑﻻ ﺷﻴﺨﻨﺎ .ﻭﺍﻟﺬﻱ ﺍﻋﺘﻤ ﺪ ﻩ ﺷﻴﺨﻨﺎ ﺍﶈﻘﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺃﺎ ﺗ ﹾﻄﻬﺮ ﺇﻥ ﹸﻏ ﻤ ﺮ ﺍﳌﺮﺗﻔ ﻊ ﻗﺒﻞ ﺍﳉﻔﺎ
ﻑ ﺍﻹِﻧﺎ ِﺀ ﻭﻗﺒ ﹶﻞ
ﺐ ﻓﻴﻪ ﲬ ﺮ ﺃﺧﺮﻯ ﺑﻌﺪ ﺟﻔﺎ ﺻ
ﺖ ﻣﻨﻪ ،ﻭ
ﺐ ﲬ ﺮ ﰲ ﺇﻧﺎ ٍﺀ ﰒ ﺃﺧ ﹺﺮ ﺟ ﺻ ﺑﻌﺪﻩ .ﰒ ﻗﺎﻝ :ﻟﻮ
ﻼ.
ﻏﺴﻠ ﻪ ﱂ ﺗ ﹾﻄ ﻬﺮ ،ﻭﺇﻥ ﲣﻠﱠﻠﺖ ﺑﻌﺪ ﻧ ﹾﻘﻠﻬﺎ ﻣﻨﻪ ﰲ ﺇﻧﺎﺀ ﺁﺧﺮ .ﺍﻧﺘﻬﻰ .ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﻛﻮ ﻥ ﺍﳋﻤﺮ ﺧ
ﺕ ﺲ ﺑﺎﳌﻮ ﺠ ﹴ ﺿﺔ ،ﻭﺇﻥ ﹸﻗ ﺬﻓﹶﺖ ﺑﺎﻟﺰﺑﺪ .ﻭﻳ ﹾﻄ ﻬ ﺮ ﹺﺟ ﹾﻠ ﺪ ﻧ ﹺ ﺿ ﹸﺔ ﰲ ﹶﻃ ﻌﻤﻬﺎ ،ﻭﺇﻥ ﱂ ﺗﻮﺟﺪ ﺎﻳﺔ ﺍﳊﹸﻤﻮ ﺍﳊﹸﻤﻮ
ﺐ ﻭﺧﱰﻳ ﹴﺮ( ﻭﻓﺮﻉ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻊ ﱳ ﻭﻻ ﻓﺴﺎ ﺩ ﻟﻮ ﻧ ﻘ ﻊ ﰲ ﺍﳌﺎﺀ) .ﻭﻛﻜﻠ ﹴ ﻍ ﻧﻘﹼﺎﻩ ﲝﻴﺚ ﻻ ﻳﻌﻮ ﺩ ﺇﻟﻴﻪ ﻧ ﺑﺎﻧﺪﺑﺎ ﹴ
ﺕ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ .ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ﺴ ﺞ ﻋﻨﻜﺒﻮ ﺍﻵﺧﺮ ﺃﻭ ﻣﻊ ﻏﲑﻩ ،ﻭﺩﻭﺩ ﻣﻴﺘﺘﻬﻤﺎ ﻃﺎ ﻫﺮ ،ﻭﻛﺬﺍ ﻧ
ﺝ ﻣﻦ ﺟﻠﺪ ﳓﻮ ﺣﻴ ﺔ ﰲ ﺣﻴﺎﺎ ﻛﺎﻟ ﻌ ﺮﻕﹺ، ﻭﺍﻷﺫﺭﻋﻲ ،ﻭﺟﺰﻡ ﺻﺎﺣﺐ ﺍﻟ ﻌﺪﺓ ﻭﺍﳊﺎﻭﻱ ﺑﻨﺠﺎ ﺳﺘﻪ .ﻭﻣﺎ ﳜ ﺮ
ﺴ ﺪ ﻣﻨﻔﺼ ﹲﻞ ﺠ ﺲ ﻷﻧﻪ ﺟﺰ ٌﺀ ﻣﺘ ﺠ ﻋﻠﻰ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﺑﻌﻀﻬﻢ .ﻟﻜﻦ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻓﻴﻪ ﻧﻈﺮ ،ﺑﻞ ﺍﻷﻗﺮﺏ ﺃﻧﻪ ﻧ ﹺ
ﺐ ﺃﻭ ﺧﱰﻳ ﺮ ﻋﻠﻰ ﺁﺩ ﻣﻴﺔ ﻓﻮﹶﻟﺪﺕ ﺁ ﺩﻣﻴﹰﺎ ﻛﺎﻥ ﺍﻟ ﻮﹶﻟ ﺪ ﻧﺠﹺﺴﺎﹰ، ﻣﻦ ﺣﻲ ،ﻓﻬﻮ ﹶﻛ ﻤﻴﺘﺘﻪ .ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻟﻮ ﻧﺰﺍ ﻛﻠ
ﺴﺘﻪ ،ﻭﺃﻧﻪ ﺗﺠﻮ ﺯ ﺇﻣﺎﻣﺘﻪ ﺇﺫ ﻒ ﺑﺎﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ .ﻭﻇﺎﻫ ﺮ ﺃﻧﻪ ﻳ ﻌﻔﹶﻰ ﻋﻤﺎ ﻳﻀ ﹶﻄ ﺮ ﺇﱃ ﻣﻼ ﻣ ﻭﻣﻊ ﺫﻟﻚ ﻫﻮ ﻣﻜﱠﻠ
ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ،ﻭﺩﺧﻮﻟﹸﻪ ﺍﳌﺴﺠ ﺪ ﺣﻴﺚ ﻻ ﺭﻃﻮﺑ ﹶﺔ ﻟﻠﺠﻤﺎﻋﺔ ﻭﳓﻮﻫﺎ.
ﻀ ﺮ ﺑﻘﺎ ُﺀ ﻟﻮ ﻥ ﺃﻭ ﺭﻳ ﹴﺢ ﺴ ﹴﻞ ﻣﺰﻳ ﹴﻞ ﻟﺼﻔﺎﺗﻬﺎ ،ﻣﻦ ﹶﻃ ﻌ ﹴﻢ ﻭﻟﻮ ﻥ ﻭﺭﻳ ﹴﺢ .ﻭﻻ ﻳ ﺲ ﹺﺑ ﻌﻴﻨﻴ ﺔ ﺑ ﻐ ﺠ ﻭﻳ ﹾﻄ ﻬ ﺮ ﻣﺘﻨ
ﻒ ﱂ ﻳ ﺪ ﺭ ﻙ ﻟﻪ ﺻﻔﺔ ﺴ ﺮ ﺯﻭﺍﻟﹶﻪ ﻭﻟﻮ ﻣﻦ ﻣ ﻐﻠﱠﻆ ،ﻓﺈﻥ ﺑﻘﻴﺎ ﻣﻌﹰﺎ ﱂ ﻳﻄﻬﺮ .ﻭﻣﺘﻨﺠﺲ ﹺﺑﺤﻜ ﻤﻴﺔ ﻛﺒ ﻮ ﹴﻝ ﺟ ﻋ
ﺐﺼ ﺠﺲﹴ ،ﻓﻴ ﹾﻄﻬﺮ ﺑﺎﻃﻨﻬﺎ ﹺﺑ ﺻﹺﺒ ﹶﻎ ﹺﺑﻨ ﹺ
ﻱ ﺍﳌﺎ ِﺀ ﻋﻠﻴﻪ ﻣﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﺒﹰﺎ ﺃﻭ ﳊﻤﹰﺎ ﹸﻃﹺﺒ ﺦ ﹺﺑﻨﺠﺲﹴ ،ﺃﻭ ﺛﻮﺑﹰﺎ ﺠ ﺮ ﹺ
ﹺﺑ
ﺤ ﹼﻞ ﻭﺭﻭﺩ ﺍﳌﺎ ِﺀ ﺍﻟﻘﻠﻴ ﹺﻞ ﻋﻠﻰ ﺲ .ﻭﻳﺸﺘﺮﻁ ﰲ ﹸﻃ ﻬ ﹺﺮ ﺍ ﹶﳌ ﺤﻤﻰ ﺑﻨﺠ ﹴ ﻒ ﺳ ﻘ ﻲ ﻭﻫﻮ ﻣ ﺴﻴ ﺍﳌﺎ ِﺀ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ،ﻛ
ﻕ ﺲ ﻋﻠﻰ ﻣﺎ ٍﺀ ﻗﻠﻴ ﹴﻞ ﻻ ﻛﺜ ﹴﲑ ﺗﻨﺠﺲ ،ﻭﺇﻥ ﱂ ﻳﺘﻐﲑ ﻓﻼ ﻳ ﹶﻄ ﻬ ﺮ ﻏﲑﻩ .ﻭﻓﺎ ﺭ ﺠ ﺍﶈ ﱢﻞ ﺍﳌﺘﻨﺠﺲ ،ﻓﺈﻥ ﻭﺭﺩ ﻣﺘﻨ
ﺍﻟﻮﺍﺭ ﺩ ﻏ ﲑ ﻩ ﺑ ﹸﻘ ﻮﺗﻪ ﻟﻜﻮﹺﻧ ﻪ ﻋﺎﻣﻼﹰ ،ﻓﻠﻮ ﺗﻨﺠﺲ ﹶﻓﻤﻪ ﻛﻔﻰ ﺃﺧ ﹸﺬ ﺍﳌﺎ ِﺀ ﺑﻴ ﺪ ﻩ ﺇﻟﻴﻪ ﻭﺇﻥ ﱂ ﻳ ﻌﻠﹸﻬﺎ ﻋﻠﻴﻪ ﻛﻤﺎ ﻗﺎﻝ
ﺲ ﻭﺇﺩﺍﺭﺗﻪ ﺐ ﻣﺎ ٍﺀ ﰲ ﺇﻧﺎ ٍﺀ ﻣﺘﻨﺠ ﹴ ﺷﻴﺨﻨﺎ ﻭﳚﺐ ﻏﺴ ﹸﻞ ﻛﻞ ﻣﺎ ﰲ ﺣ ﺪ ﺍﻟﻈﺎ ﻫ ﹺﺮ ﻣﻨﻪ ﻭﻟﻮ ﺑﺎﻹِﺩﺍ ﺭﺓ ،ﻛﺼ
ﻉ ﺷﻲﺀ ﻗﺒﻞ ﺗﻄﻬ ﹺﲑ ﹶﻓ ﻤﻪ ،ﺣﱴ ﺑﺎﻟ ﻐ ﺮ ﹶﻏ ﺮ ﺓ. ﲜﻮﺍﹺﻧﺒﹺﻪ .ﻭﻻ ﳚﻮ ﺯ ﻟﻪ ﺍﺑﺘﻼ
ﺐ
ﻀ ﺿ ﻌ ﻪ ﻣﺎ ٌﺀ ﻓ ﻐﻤﺮﻩ ،ﹶﻃ ﻬﺮ ،ﻭﻟﻮ ﱂ ﻳﻨ ﺐ ﻋﻠﻰ ﻣﻮ ﺽ ﳓﻮ ﺑﻮ ﹲﻝ ﻭ ﺟﻒ ،ﹶﻓﺼ ﺏ ﺍﻷﺭ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﺻﺎ
ﺖ ﺑﻪ ﻓﻼ ﺑ ﺪ ﺴ ﺠ ﺽ ﱂ ﺗﺘﺸﺮﺏ ﻣﺎ ﺗﻨ ﺽ ﺻﻠﺒﺔ ﺃﻡ ﺭﺧﻮ ﹰﺓ .ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭ ﺃﻱ ﻳﻐﻮﺭ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻷﺭ
ﺖﺐ ﺍﳌﺎ ِﺀ ﺍﻟﻘﻠﻴ ﹺﻞ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﰲ ﺇﻧﺎ ٍﺀ .ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺠﺎ ﺳ ﹸﺔ ﺟﺎ ﻣ ﺪ ﹰﺓ ﻓﺘﻔﺘﺘ ﺻ ﻣﻦ ﺇﺯﺍﻟ ﺔ ﺍﻟ ﻌﻴﻦﹺ ﻗﺒﻞ
ﺿ ﺔ ﺍﳌﺎ ِﺀ ﻋﻠﻴﻪ .ﺑﻞ ﻻ ﺑ ﺪ ﻣﻦ ﺇﺯﺍﻟ ﺔ ﲨﻴ ﹺﻊ ﻂ ﺑﻨﺤﻮ ﺻﺪﻳﺪ ،ﺑﺈﻓﺎ ﺏ ﱂ ﻳﻄﻬﺮ ،ﻛﺎﳌﺨﺘﻠ ﺖ ﺑﺎﻟﺘﺮﺍ ﹺ ﻭﺍﺧﺘﹶﻠ ﹶﻄ
ﺴﻠ ﻪ ﻭﺇﻥ ﺃﺩﻯ ﺇﱃ ﺏ ﹶﻏ ﺲ ﺑﻐ ﹺﲑ ﻣ ﻌ ﹸﻔ ﻮ ﻋﻨ ﻪ ﺑﻮﺟﻮ ﹺ ﻒ ﺗﻨﺠ
ﺤ ﺼ ﻂ ﺎ .ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﰲ ﻣ ﺏ ﺍﳌﺨﺘﻠ ﺍﻟﺘﺮﺍ ﹺ
17
ﻑ ﻣﺎ ﺖ ﺍﻟﻨﺠﺎ ﺳ ﹸﺔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﲞﻼ ﺴ ﺿ ﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﻣ
ﺗﻠﹶﻔﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺘﻴ ﹴﻢ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﺘﻌﻴﻦ ﹶﻓ ﺮ
ﳉ ﹾﻠ ﺪ ﺃﻭ ﺍﳊﻮﺍﺷﻲ.
ﺖ ﰲ ﳓﻮ ﺍ ﺇﺫﺍ ﻛﺎﻧ
ﺖ ﻭﻗﺪ ﺯﺍﻟﹶﺖ ﺍﻟ ﻌﻴ ﹺﻦ ﻭﺻﻔﺎﺗﻬﺎ ،ﻭﱂ ﺼﹶﻠ
]ﻓﺮﻉ[ :ﻏﺴﺎﹶﻟ ﹸﺔ ﺍ ﹸﳌﺘﻨﺠﺲ ﻭﻟﻮ ﻣ ﻌ ﹸﻔ ﻮﹰﺍ ﻋﻨﻪ ﻛ ﺪ ﹴﻡ ﻗﻠﻴ ﹴﻞ ﺇﻥ ﺍﻧﻔ
ﺏ ﻣﻦ ﺍﳌﺎ ِﺀ ﻭﺍﳌﺎ ُﺀ ﻣﻦ ﺍﻟﻮ ﺳ ﹺﺦ ﻭﻗﺪ ﻃ ﻬ ﺮ ﺍﳌﹶﺤ ﹼﻞ :ﻃﺎ ﻫ ﺮﹲﺓ.ﺗﺘﻐﲑ ﻭﱂ ﻳ ﺰ ﺩ ﻭ ﺯﻧﻬﺎ ﺑﻌﺪ ﺍﻋﺘﺒﺎ ﹺﺭ ﻣﺎ ﻳﺄﺧﺬﻩ ﺍﻟﹼﺜ ﻮ
ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻈﻬ ﺮ ﺍﻻﻛﺘﻔﺎ ُﺀ ﻓﻴﻬﻤﺎ ﺑﺎﻟ ﱠﻈ ﻦ.
ﺖ ﻭﻣﺎ ﺣ ﻮﻟﹶﻬﺎ ﳑﺎ ﻣﺎﺳﻬﺎ ﻓﻘﻂ، ﻼ ﻓﻤﺎﺗﺖ ،ﹸﺃﹾﻟ ﻘﻴ ﺴ ﻤ ﹴﻦ ﹶﻓ ﹾﺄ ﺭ ﹲﺓ ﻣﺜ ﹰ
]ﻓﺮﻉ[ :ﺇﺫﺍ ﻭﹶﻗ ﻊ ﰲ ﻃﻌﺎ ﹴﻡ ﺟﺎ ﻣ ﺪ ﹶﻛ
ﻑ ﻣﻨﻪ ﻻ ﻳﺘﺮﺍ ﺩ ﻋﻠﻰ ﹸﻗﺮﺏ. ﻭﺍﻟﺒﺎﻗﻲ ﻃﺎ ﻫ ﺮ .ﻭﺍﳉﺎ ﻣ ﺪ ﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﹸﻏ ﹺﺮ
ﺡ ﻟﻴﻜﺜﺮ ﺍﳌﺎﺀ ﺲ ﱂ ﻳﻄﹾ ﻬ ﺮ ﺑﺎﻟﻨ ﺰﺡﹺ ،ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻨ ﺰ ﺲ ﻣﺎ ُﺀ ﺍﻟﺒﹺﺌ ﹺﺮ ﺍﻟﻘﻠﻴ ﹺﻞ ﲟﻼﻗﺎ ﺓ ﻧﺠ ﹴﺠ ]ﻓﺮﻉ[ :ﺇﺫﺍ ﺗﻨ
ﺸ ﻌ ﹺﺮ ﻓﺄ ﺭ ﺓ ﻭﱂ ﻳﺘﻐﻴ ﺮ
ﺖ ﻓﻴﻪ ﳒﺎ ﺳ ﹲﺔ ﻛ ﺐ ﻣﺎ ٍﺀ ﻓﻴﻪ ،ﺃﻭ ﺍﻟﻜﺜﲑ ﺑﺘﻐﻴ ﹴﺮ ﺑﻪ ﱂ ﻳﻄﻬﺮ ﺇ ﱠﻻ ﺑﺰﻭﺍﻟﻪ .ﻓﺈﻥ ﺑﻘﹶﻴ ﺑﻨﺒ ﹴﻊ ﺃﻭ ﺻ
ﺡ ﻭﱂ ﻳﺘﻴﻘﱠﻦ ﻓﻴﻤﺎ ﺍﻏﺘ ﺮﻓﹶﻪ ﻓﹶﻄﻬﻮ ﺭ ﺗﻌ ﹼﺬ ﺭ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﺫ ﻻ ﳜﻠﻮ ﻣﻨﻪ ﺩﻟﻮ ﻓﻠﻴﻨﺰﺡ ﻛﻠﻪ .ﻓﺈﻥ ﺍﻏﺘﺮﻑ ﻗﺒﻞ ﺍﻟﻨ ﺰ ﹺ
ﺐ ﺇ ﱠﻻ ﺑﺴﺒ ﹺﻊ ﻼ ﺑﺘﻘﺪ ﹺﱘ ﺍﻷﺻ ﹺﻞ ﻋﻠﻰ ﺍﻟﻈﺎﻫ ﹺﺮ .ﻭﻻ ﻳﻄﹾﻬﺮ ﻣﺘﻨﺠﺲ ﺑﻨﺤ ﹺﻮ ﹶﻛ ﹾﻠ ﹴ ﻀ ﺮ ﻭﺇﻥ ﻇﻨﻪ ،ﻋﻤ ﹰ ﺷﻌﺮﹰﺍ ﱂ ﻳ
ﺏ ﺗﻴ ﻤ ﹴﻢ ﳑﺰﻭﺝ ﺑﺎﳌﺎﺀِ ،ﺑﺄﻥ ﺕ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟ ﻌﻴ ﹺﻦ ﻭﻟﻮ ﹺﺑﻤﺮﺍﺕ ،ﻓﻤﺰﻳﻠﹸﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺇﺣﺪﺍ ﻫ ﻦ ﺑﺘﺮﺍ ﹺ ﹶﻏﺴﻼ
ﺲ .ﻭﻳﻜﻔﻲ ﰲ ﺍﻟﺮﺍ ﻛ ﺪ ﺠ ﹺ ﻳ ﹶﻜﺪﺭ ﺍﳌﺎﺀ ﺣﱴ ﻳ ﹾﻈﻬﺮ ﺃﺛ ﺮ ﻩ ﻓﻴﻪ ﻭﻳﺼ ﹸﻞ ﺑﻮﺍ ﺳ ﹶﻄﺘﻪ ﺇﱃ ﲨﻴﻊ ﺃﺟﺰﺍ ِﺀ ﺍﶈ ﱢﻞ ﺍﳌﺘﻨ
ﺏ ﻣﺮﺓ ﻭﺍﻟ ﻌ ﻮ ﺩ ﺃﺧﺮﻯ .ﻭﰲ ﺍﳉﺎﺭﻱ ﻣﺮﻭﺭ ﺳﺒﻊ ﺟﺮﻳﺎﺕ ،ﻭﻻ ﲢﺮﻳﻜﹸﻪ ﺳﺒﻌﹰﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺬﻫﺎ
ﺽ ﺗﺮﺍﺑﻴﺔ.ﺐ ﰲ ﺃﺭ ﹴ ﺗﺘﺮﻳ
ﺐ ﺭﺃﺳﻪ ﻣﻦ ﻣﺎ ٍﺀ ﻭﻓﹶﻤﻪ ﻣﺘﺮ ﱢﻃﺐ، ﺲ ﻳﺪﻩ ،ﻭﻟﻮ ﺭﻓ ﻊ ﻛﻠ ﺠ
ﺲ ﻛﻠﺒﹰﺎ ﺩﺍﺧﻞ ﻣﺎ ٍﺀ ﻛﺜ ﹴﲑ ﱂ ﺗﻨ ]ﻓﺮﻉ[ :ﻟﻮ ﻣ
ﺐ ﻃﺎﻫ ﺮ ﻭﻻ ﻳﻨﺠﺲ ﺍﳌﺎ ُﺀ ﺍﻟﻘﻠﻴ ﹸﻞ ﺑﻮﻟﻮ ﻏﻪ ،ﻭﺇﳕﺎ ﻭﱂ ﻳ ﻌﻠﹶﻢ ﻣﻤﺎ ﺳﺘﻪ ﻟﻪ ،ﱂ ﻳﻨﺠﺲ .ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺩﺍﻭﺩ :ﺍﻟﻜﻠ
ﺽ ﻭﹶﻗ ﻤﻞﹴ ،ﻻ ﺲ ﻟﻪ ﺳﺎﺋﻠﹶﺔ ﻛﺒﻌﻮ ﹴ ﺙ( ﳑﺎ ﻻ ﻧ ﹾﻔ ﺴ ﹸﻞ ﺍﻹِﻧﺎ ِﺀ ﹺﺑ ﻮﻟﹸﻮ ﻏ ﻪ ﺗﻌﺒﺪﹰﺍ) .ﻭﻳﻌﻔﻰ ﻋﻦ ﺩ ﹺﻡ ﳓﻮ ﺑﺮﻏﻮ ﺐ ﹶﻏ ﳚ
ﺸ ﺮﺤ ﻪ ﻭﺻﺪﻳﺪﻩ) ،ﻭﺇﻥ ﹶﻛﹸﺜ ﺮ( ﺍﻟ ﺪ ﻡ ﻓﻴﻬﻤﺎ ﻭﺍﻧﺘ ﻋﻦ ﹺﺟ ﹾﻠ ﺪ ﻩ) .ﻭ( ﺩ ﹺﻡ ﳓﻮ ) ﺩ ﻣ ﹴﻞ( ﹶﻛﺒﹾﺜ ﺮ ﺓ ﻭ ﺟ ﺮﺡﹴ ،ﻭﻋﻦ ﹶﻗﻴ
ﺚ ﻃﺒ ﻖ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﺍﻟﻨﻘﻮ ﹺﻝ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ ﺓ ( ﺑﻐ ﹺﲑ ﻓﻌﻠﻪ( ﻓﺈﻥ ﹶﻛﹸﺜ ﺮ ﺑﻔﻌﻠ ﻪ ﹶﻗﺼﺪﺍﹰ، ﺶ ﺍﻷ ﻭﻝ ﲝﻴ ﹸ ﹺﺑ ﻌ ﺮﻕﹴ ،ﺃﻭ ﻓﹶﺤ
ﺻﻠﱠﻰ ﻓﻴﻪ ﺃﻭ ﺼ ﺮ ﳓﻮ ﺩ ﻣ ﹴﻞ ﺃﻭ ﺣ ﻤ ﹶﻞ ﺛﻮﺑﹰﺎ ﻓﻴﻪ ﺩ ﻡ ﺑﺮﺍﻏﻴﺚ ﻣﺜﻼﹰ ،ﻭ ﺙ ﰲ ﺛﻮﹺﺑﻪ ،ﺃﻭ ﻋ ﻛﺄﻥ ﹶﻗﺘ ﹶﻞ ﳓﻮ ﺑ ﺮﻏﹸﻮ
ﺻ ﺢ ﻛﻤﺎ ﺠ ﻤﻞﹴ ،ﻓﻼ ﻳﻌﻔﻰ ﺇ ﱠﻻ ﻋﻦ ﺍﻟﻘﻠﻴ ﹺﻞ ﻋﻠﻰ ﺍﻷ ﺽ ﹶﻛﺘ
ﺻﻠﱠﻰ ﻋﻠﻴﻪ ،ﺃﻭ ﺯﺍ ﺩ ﻋﻠﻰ ﻣﻠﺒﻮ ﺳ ﻪ ﻻ ﻟ ﻐ ﺮ ﹴ ﹶﻓ ﺮﺷﻪ ﻭ
ﺼ ﺮ .ﻭﺍﻋﺘﻤﺪﻩ ﺍﺑﻦ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻤﻮﻉ ﻭﺇﻥ ﺍﻗﺘﻀﻰ ﻛﻼ ﻡ ﺍﻟ ﺮﻭﺿﺔ ﺍﻟ ﻌ ﹾﻔ ﻮ ﻋﻦ ﻛﺜ ﹺﲑ ﺩ ﹺﻡ ﳓﻮ ﺍﻟ ﺪ ﻣ ﹺﻞ ﻭﺇﻥ ﻋ
ﺍﻟﻨﻘﻴﺐ ﻭﺍﻷﺫﺭﻋﻲ .ﻭﳏ ﱠﻞ ﺍﻟﻌﻔﻮ ﻫﻨﺎ ﻭﻓﻴﻤﺎ ﻳﺄﰐ ﺑﺎﻟﻨﺴﺒ ﺔ ﻟﻠﺼﻼ ﺓ ﻻ ﻟﻨﺤﻮ ﻣﺎ ٍﺀ ﻗﻠﻴﻞﹴ ،ﻓﻴﻨﺠﺲ ﺑﻪ ﻭﺇﻥ ﻗﻞﱠ،
ﺴﺮﹺﻩ) .ﻭ( ﻋﻦ )ﻗﻠﻴ ﹺﻞ( ﳓﻮ ﺩ ﹴﻡ )ﻏﲑﹺﻩ( ﺃﻱ ﻭﻻ ﺃﺛﺮ ﳌﻼﻗﺎ ﺓ ﺍﻟﺒ ﺪ ﻥ ﻟﻪ ﺭﹺﻃﺒﺎﹰ ،ﻭﻻ ﻳﻜﻠﹼﻒ ﺗﻨﺸﻴﻒ ﺍﻟﺒﺪﻥ ﻟ ﻌ
ﺼ ﹶﻞ ﻣﻦ ﺑ ﺪﹺﻧ ﻪ ﰒ ﺃﺻﺎﺑﻪ) .ﻭ( ﻋﻦ ﻗﻠﻴﻞ ﺃﺟﻨﱯ ﻏﲑ ﻣ ﻐﹼﻠﻆ ،ﲞﻼﻑ ﻛﺜﲑﻩ .ﻭﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺫﺭﻋﻲ :ﺩ ﻡ ﺍﻧﻔ
ﺱ ﻤﺎ ﺩﻡ ﺳﺎﺋ ﹺﺮ ﺍﳌﻨﺎﻓﺬ ،ﺇ ﱠﻻ ﺍﳋﺎﺭﹺﺝ ﻣﻦ ﻣ ﻌ ﺪ ﻥ ﺍﻟﻨﺠﺎ ﺳ ﺔ
ﻑ( ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ .ﻭﻳﻘﺎ
ﺾ ﻭﺭﻋﺎ
)ﳓﻮ ﺩ ﹺﻡ ﺣﻴ ﹴ
18
ﻕ
ﻚ ﰲ ﻛﺜﺮﺗ ﻪ ﻟﻪ ﺣ ﹾﻜ ﻢ ﺍﻟﻘﹶﻠﻴ ﹺﻞ .ﻭﻟﻮ ﺗ ﹶﻔ ﺮ
ﻂ .ﻭﺍ ﹶﳌ ﺮ ﹺﺟ ﻊ ﰲ ﺍﻟ ﻘﻠﱠﺔ ﻭﺍﻟ ﹶﻜﹾﺜﺮ ﺓ ﺍﻟ ﻌ ﺮﻑ ،ﻭﻣﺎ ﺷ ﻛﻤﺤ ﹼﻞ ﺍﻟﻐﺎﺋ
ﺲ ﰲ ﻣﺤﺎﻝ ﻭﻟﻮ ﺟ ﻤ ﻊ ﹶﻛﹸﺜ ﺮ ﻛﺎﻥ ﻟﻪ ﺣ ﹾﻜ ﻢ ﺍﻟﻘﹶﻠﻴﻞ ﻋﻨﺪ ﺍﻹِﻣﺎﻡ ،ﻭﺍﻟﻜﺜﲑ ﻋﻨﺪ ﺍ ﹸﳌﺘ ﻮﻟﹼﻲ ﻭﺍﻟﻐﺰﺍﱄ ﺠ ﺍﻟﻨ
ﺼ ﺢ ﺻﻼ ﹸﺓ ﻣﻦ ﹶﺃ ﺩﻣﻰ ﺠ ﹴﻢ ﲟﺤﻠﻬﻤﺎ ﻭﺇﻥ ﻛﺜﺮ .ﻭﺗ ﺼ ﺪ ﻭ ﺣ ﻭﻏﲑﳘﺎ ،ﻭ ﺭ ﺟﺤﻪ ﺑﻌﻀﻬﻢ .ﻭﻳﻌﻔﻰ ﻋﻦ ﺩ ﹺﻡ ﳓﻮ ﹶﻓ
ﻒ ﻗﺒﻞ ﺴ ﹺﻞ ﺍﻟ ﹶﻔﻢﹺ ،ﺇﺫﺍ ﱂ ﻳﺒﺘﻠﻊ ﺭﻳ ﹶﻘ ﻪ ﻓﻴﻬﺎ ،ﻷﻥ ﺩ ﻡ ﺍﻟﱠﻠﱠﺜ ﺔ ﻣ ﻌ ﹸﻔ ﻮ ﻋﻨﻪ ﺑﺎﻟﻨﺴﺒ ﺔ ﺇﱃ ﺍﻟﺮﻳ ﹺﻖ .ﻭﻟﻮ ﺭ ﻋ
ﹶﻟﱠﺜﺘ ﻪ ﻗﺒﻞ ﹶﻏ
ﺴﻠﺲ ﺧﻼﻓﹰﺎ ﳌﻦ ﺯ ﻋ ﻢ ﺍﻧﺘﻈﺎﺭﻩ، ﺴ ﻊ ﺍﻧﺘﻈﺮﻩ ،ﻭﺇ ﱠﻻ ﲢﻔﱠﻆ ﻛﺎﻟ ﺖ ﻣﺘ ِ
ﺍﻟﺼﻼ ﺓ ﻭﺩﺍ ﻡ ﻓﺈﻥ ﺭﺟﺎ ﺍﻧﻘﻄﺎ ﻋ ﻪ ﻭﺍﻟ ﻮ ﹾﻗ
ﺲ ﻭﺇﻥ ﺧﺮﺝ .ﻭﻳﻔﺮﻕ ﺑﻘﺪﺭﺓ ﻫﺬﺍ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ ﺠ ﹺ ﺴ ﹺﻞ ﹶﺛ ﻮﺑﹺﻪ ﺍ ﹸﳌﺘﻨ
ﺖ .ﻛﻤﺎ ﺗ ﺆﺧﺮ ﻟ ﻐ ﺝ ﺍﻟﻮﻗ ﻭﺇﻥ ﺧ ﺮ
ﺸ ﱠﻘﺔ ،ﻣﺎ ﲔ ﳏ ﱢﻞ ﻣﺮﻭ ﹴﺭ ﻣﺘﻴﻘﹼﻦ ﳒﺎﺳﺘﻪ ﻭﻟﻮ ﹺﺑ ﻤ ﻐﱠﻠﻆ ،ﻟﻠ ﻤ ﻣﻦ ﺃﺻﻠﻪ ﻓﹶﻠ ﹺﺰ ﻣﺘﻪ ،ﲞﻼﻓﻪ ﰲ ﻣﺴﺄﹶﻟﺘﻨﺎ .ﻭﻋﻦ ﻗﻠﻴ ﹺﻞ ﻃ ﹴ
ﺏ ﻭﺍﻟﺒ ﺪ ﻥ .ﻭﺇﺫﺍ ﺗﻌﻴ ﻦ ﻋﻴ ﻦ ﺍﻟﻨﺠﺎ ﺳ ﺔ ﰲ ﺖ ﻭﳏﻠﹼﻪ ﻣﻦ ﺍﻟﱠﺜ ﻮ ﹺ ﻒ ﺫﻟﻚ ﺑﺎﻟﻮ ﹾﻗ ﱂ ﺗﺒ ﻖ ﻋﻴﻨﻬﺎ ﻣﺘﻤﻴ ﺰ ﹰﺓ .ﻭﳜﺘﻠ
ﺍﻟﻄﺮﻳﻖﹺ ،ﻭﻟﻮ ﻣﻮﺍﻃﻰﺀ ﹶﻛ ﹾﻠﺐﹴ ،ﻓﻼ ﻳ ﻌﻔﹶﻰ ﻋﻨﻬﺎ) ،ﻭﺇﻥ ﻋﻤﺖ ﺍﻟﻄﺮﻳ ﻖ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ() .ﻭﺃﻓﱴ ﺷﻴﺨﻨﺎ( ﰲ
ﺏ ﻭﺍﻟﺒﻬﺎﺋ ﹺﻢ ﻭﻗﺪ ﺃﺻﺎﺑﻬﺎ ﺍ ﹶﳌ ﹶﻄﺮ ،ﺑﺎﻟ ﻌ ﹾﻔ ﹺﻮ ﻋﻨ ﺪ ﻣﺸ ﱠﻘ ﺔ ﺙ ﺍﻟﻜﻼ ﹺ ﲔ ﺎ ﺑﻞ ﻓﻴﻬﺎ ﹶﻗ ﹶﺬ ﺭ ﺍﻷﺩﻣﻲ ﻭ ﺭ ﻭ ﹸ ﻃﺮﻳ ﹴﻖ ﻻ ﻃ
ﺍﻻ ﺣﺘﺮﺍﺯ.
ﺴ ﻪ ﻟ ﻐﹶﻠﺒ ﺔ ﺍﻟﻨﺠﺎ ﺳ ﺔ ﰲ ﻣﺜﻠﻪ ﻓﻴﻪ ﺠ ﺐ ﻋﻠﻰ ﺍﻟ ﱠﻈ ﻦ ﺗﻨ ]ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ[ :ﻭﻫﻲ ﺃﻥ ﻣﺎ ﺃﺻﻠﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﻏﹶﻠ
ﻼ ﺑﺎﻷﺻﻞ ﺍﳌﺘﻴﻘﻦ ،ﻷﻧﻪ ﺐ ﺃ ﺭ ﺟﺤﻬﻤﺎ ﺃﻧﻪ ﻃﺎ ﻫﺮ ،ﻋﻤ ﹰ ﻗﻮﻻﻥ ﻣﻌﺮﻭﻓﺎﻥ ﺑ ﹶﻘ ﻮﹶﻟ ﻲ ﺍﻷﺻﻞ .ﻭﺍﻟﻈﺎ ﻫ ﺮ ﺃﻭ ﺍﻟﻐﺎﻟ
ﺾ ﻭﺻﺒﻴﺎﻥ ،ﻭﺃﻭﺍﱐ ﺏ ﺧﻤﺎ ﹴﺭ ﻭﺣﺎﺋ ﹴ ﻒ ﺑﺎﻷﺣﻮﺍ ﹺﻝ ﻭﺍﻷﺯﻣﺎﻥ ،ﻭﺫﻟﻚ ﻛﺜﻴﺎ ﹺ ﺐ ﺍﳌﺨﺘﻠ ﺃﺿﺒﻂ ﻣﻦ ﺍﻟﻐﺎﻟ ﹺ
ﺤ ﹺﻢ ﺍﳋﱰﻳﺮﹺ، ﺸ ﺥ ﺍﺷﺘ ﹺﻬ ﺮ ﻋ ﻤﻠﹸﻪ ﺑ
ﺻﹺﺒﻲ ،ﻭﺟﻮ ﹴ ﺏ ﺠﺲﹴ ،ﻭﻟﻌﺎ ﹺ ﺐ ﻧﹾﺜ ﺮ ﻩ ﻋﻠﻰ ﻧ ﻕ ﻳﻐﹸﻠ ﻣﺘ ﺪﻳﻨﲔ ﺑﺎﻟﻨﺠﺎ ﺳﺔ ،ﻭﻭﺭ ﹴ
ﺤ ﺔ ﺍﳋﱰﻳﺮ .ﻭﻗﺪ ﺟﺎﺀﻩ ﺟﺒﻨ ﹲﺔ ﻣﻦ ﻋﻨ ﺪﻫﻢ ﻓﺄﻛ ﹶﻞ ﻣﻨﻬﺎ ﻭﱂ ﻳﺴﺄ ﹾﻝ ﻋﻦ ﺫﻟﻚ. ﱭ ﺷﺎﻣ ﻲ ﺍﺷﺘﻬﹺﺮ ﻋﻤﻠﹸﻪ ﺑﺈﻧ ﹶﻔ ﻭﺟ ﹴ
ﺙﺏ( ﻭﺑ ﻮ ﹺﻝ )ﻭ ﺭ ﻭ ﺤ ﹼﻞ ﺍﺳﺘﺠﻤﺎ ﹺﺭ ﻩ ﻭ( ﻋﻦ ) ﻭﻧﹺﻴ ﹺﻢ ﺫﹸﺑﺎ ﹴ ﺫﻛﺮﻩ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ) .ﻭ( ﻳﻌﻔﻰ ﻋﻦ ) ﻣ
ﻒ ﻣﻦ ﺴ ﹺﺮ ﺍﻻﺣﺘﺮﺍ ﹺﺯ ﻋﻨﻬﺎ .ﻭﻳﻌﻔﻰ ﻋﻤﺎ ﺟ ﺏ ﻭﺍﻟﺒ ﺪﻥ ،ﻭﺇﻥ ﹶﻛﹸﺜ ﺮﺕ ،ﻟ ﻌ ﺵ( ﰲ ﺍﳌﻜﺎﻥ ،ﻭﻛﺬﺍ ﺍﻟﺜﻮ ﹺ ﺧﻔﹼﺎ ﹴ
ﺏ ﻭﺍﻟﺒ ﺪ ﻥ ﻉ ﺍﻟﻌﻔﹸﻮ ﻋﻨﻪ ﰲ ﺍﻟﺜﻮ ﹺ ﺖ ﺍﻟﺒﻠﻮﻯ ﺑﻪ .ﻭﻗﻀﻴﺔ ﻛﻼﻡ ﺍﻤﻮ ﹺ ﻕ ﺳﺎﺋ ﹺﺮ ﺍﻟﻄﻴﻮ ﹺﺭ ﰲ ﺍﳌﻜﺎ ﻥ ﺇﺫﺍ ﻋ ﻤ ﹶﺫ ﺭ ﹺ
ﺃﻳﻀﺎﹰ ،ﻭﻻ ﻳﻌﻔﻰ ﻋﻦ ﺑ ﻌ ﹺﺮ ﺍﻟﻔﺄ ﹺﺭ ﻭﻟﻮ ﻳﺎﺑﺴﹰﺎ ﻋﻠﻰ ﺍﻷﻭﺟﻪ .ﻟﻜﻦ ﺃﻓﱴ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﻛﺒﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ
ﺴﺘﺠﻤﺮﹰﺍ ﺃﻭ ﻕ ﺍﻟﻄﹼﻴﻮﺭ .ﻭﻻ ﺗﺼ ﺢ ﺻﻼ ﹸﺓ ﻣﻦ ﺣ ﻤ ﹶﻞ ﻣ ﺖ ﺍﻟﺒﻠﻮﻯ ﺑﻪ ،ﹶﻛ ﻌﻤﻮﻣﻬﺎ ﰲ ﹶﺫ ﺭ ﹺ ﺑﺎﻟﻌﻔ ﹺﻮ ﻋﻨﻪ ﺇﺫﺍ ﻋ ﻤ
ﺴ ﹾﻞ ﺑﺎ ﻃﻨﻪ،ﻚ ﻳ ﻐ
ﺤ ﻪ ﺩﻭ ﹶﻥ ﺟ ﻮﻓﻪ ،ﺃﻭ ﻣﻴﺘﹰﺎ ﻃﺎﻫﺮﹰﺍ ﻛﺂﺩﻣ ﻲ ﻭ ﺳ ﻤ ﺴ ﹶﻞ ﻣ ﹾﺬﺑ
ﺠﺲ ،ﺃﻭ ﻣ ﹶﺬﻛﱠﻰ ﹸﻏ ِ ﺣﻴﻮﺍﻧﹰﺎ ﲟﻨ ﹶﻔ ﺬ ﻩ ﻧ
ﺲ ﻭﺇﻥ ﱂ ﻳﺘﺤﺮﻙ ﲝ ﺮ ﹶﻛﺘﻪ. ﺼ ﹴﻞ ﺑﻨﺠ ﹴ ﻑ ﻣﺘ
ﺃﻭ ﺑﻴﻀﺔ ﻣ ﺬﺭﺓ ﰲ ﺑﺎ ﻃﻨﹺﻬﺎ ﺩ ﻡ .ﻭﻻ ﺻﻼﺓﹸ ﻗﺎﺑﹺﺾ ﻃ ﺮ
ﺲ ﻏﲑ ﻣ ﻌ ﹸﻔ ﻮ ﻋﻨﻪ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺇﻋﻼﻣﻪ .ﻭﻛﺬﺍ ﻳ ﹾﻠﺰﻡ ﺗﻌﻠﻴ ﻢ ﻣ ﻦ ﺠ ]ﻓﺮﻉ[ :ﻟﻮ ﺭﺃﻯ ﻣﻦ ﻳﺮﻳ ﺪ ﺻﻼ ﹰﺓ ﻭﺑﺜﻮﹺﺑ ﻪ ﻧ
ﺐ ﻋﺒﺎ ﺩ ﺓ ﰲ ﺭﺃﻱ ﻣ ﹶﻘﱠﻠﺪﻩ. ﺨ ﹼﻞ ﺑﻮﺍ ﹺﺟ ﹺ ﺭﺁ ﻩ ﻳ
ﺙ ﲟﺎ ٍﺀ .ﻭﻳﻜﻔﻲ ﻓﻴﻪ ﹶﻏﻠﹶﺒ ﹸﺔ ﹶﻇ ﻦ ﺯﻭﺍ ﹶﻝ ﺍﻟﻨﺠﺎ ﺳﺔ ،ﻭﻻ ﺝ ﻣﻠ ﻮ ﺐ ﺍﻻﺳﺘﻨﺠﺎ ُﺀ ﻣﻦ ﻛ ﹼﻞ ﺧﺎ ﹺﺭ ﹴ ]ﺗﺘﻤﺔ[ :ﳚ
ﺝ ﺍ ﳌ ﹾﻘ ﻌ ﺪﺓ ،ﺃﻭ ﺑﺜﻼﺙ
ﻒ ﺷ ﺮ ﹺ
ﺴ ﻦ ﺣﻴﻨﺌ ﺬ ﺷ ﻢ ﻳﺪﻩ ،ﻭﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﺮﺧﺎ ُﺀ ﻟﺌﻼ ﻳﺒﻘﹶﻰ ﺃﹶﺛﺮﻫﺎ ﰲ ﺗﻀﺎﻋﻴ
ﻳ
19
ﺏ ﻟﺪﺍ ﺧ ﹺﻞ ﺍﳋﹶﻼ ِﺀ ﺃﻥ ﻳﻘ ﺪ ﻡ ﻳﺴﺎﺭﻩ ،ﻭﻳﻤﻴﻨ ﻪ
ﻣﺴﺤﺎﺕ ﺗﻌ ﻢ ﺍﶈ ﹼﻞ ﰲ ﻛﻞ ﻣﺮﺓ ،ﻣﻊ ﺗﻨ ﻘﻴ ﺔ ﲜﺎ ﻣ ﺪ ﻗﺎﻟ ﹴﻊ .ﻭﻳﻨ ﺪ
ﺸﺘﺮﻛﹰﺎ ﻛﻌﺰﻳ ﹴﺰﺠ ﺪ .ﻭﻳﻨﺤﻲ ﻣﺎ ﻋﻠﻴﻪ ﻣ ﻌﻈﱠﻢ ،ﻣﻦ ﻗﺮﺁ ﻥ ﻭﺍﺳﻢ ﻧﺒﻲ ﺃﻭ ﻣﹶﻠﻚ ،ﻭﻟﻮ ﻣ ﺴﹺ ﺲ ﺍ ﹶﳌ
ﻻﻧﺼﺮﺍﻓﻪ ،ﺑﻌ ﹾﻜ ﹺ
ﺝ ﻋﻦ ﺝ ﻭﻟﻮ ﻋﻦ ﻏ ﹺﲑ ﺫ ﹾﻛ ﹴﺮ ﻭﰲ ﻏﲑ ﺣﺎ ﹺﻝ ﺍﳋﺮﻭ ﹺ ﺝ ﺧﺎ ﹺﺭ ﹴ ﺖ ﺣﺎﻝ ﺧﺮﻭ ﹺ ﺴ ﹸﻜ ﻭﺃﲪ ﺪ ﺇﻥ ﻗﺼ ﺪ ﺑﻪ ﻣ ﻌﻈﱠﻢ .ﻭﻳ
ﺙ ﻏﲑ ﳑﻠﻮ ﻙ ﺤ ﺮ .ﻭ ﻣﺘﺤ ﺪ
ﺴﺘﺒ
ﺡ ﺭﺍﻛ ﺪ ﻣﺎ ﱂ ﻳ ﻀ ﻲ ﺣﺎ ﺟﺘﻪ ﰲ ﻣﺎ ٍﺀ ﻣﺒﺎ ﹴ ﺴﺘﺘﺮ .ﻭﺃﻥ ﻻ ﻳﻘ ﺫ ﹾﻛ ﹴﺮ .ﻭﻳﺒ ﻌ ﺪ ﻭﹺﻳ
ﺖ ﻣﹾﺜ ﻤ ﹴﺮ ﹺﺑ ﻤ ﹾﻠ ﻜﻪ ،ﺃﻭ ﻣﻤﻠﻮ ﻙ ﻋﻠ ﻢ ﺭﹺﺿﺎ ﻣﺎﻟﻜﻪ ،ﻭﺇﻻ ﺣ ﺮ ﻡ.ﻁ ﻓﻴﻬﺎ .ﻭﲢ ﺤ ﺮ ﻡ ﺍﻟﺘ ﻐ ﻮ ﹸ
ﻷ ﺣﺪ ،ﻭﻃﺮﻳ ﹴﻖ .ﻭﻗﻴﻞ :ﻳ
ﺼ ﺪﺭﹺﻩ ﺚ ﻻ ﺳﺎﺗ ﺮ .ﻓﻠﻮ ﺍﺳﺘ ﹾﻘﺒﻠﹶﻬﺎ ﺑ ﺴﺘ ﺪﺑﹺﺮﻫﺎ ،ﻭﳛﺮﻣﺎﻥ ﰲ ﻏﲑ ﺍ ﹸﳌ ﻌ ﺪ ﻭﺣﻴ ﹸ ﻭﻻ ﻳﺴﺘﻘﹺﺒ ﹾﻞ ﻋﻴ ﻦ ﺍﻟ ﻘ ﺒﹶﻠ ﺔ ﻭﻻ ﻳ
ﻕ ﰲ ﺑ ﻮﻟﻪ .ﻭﺃﻥ ﻳﻘﻮ ﹶﻝ ﻋﻨ ﺪ ﻭ ﺣﻮﻝ ﹶﻓ ﺮ ﺟ ﻪ ﻋﻨﻬﺎ ﰒ ﺑﺎﻝﹶ ،ﱂ ﻳﻀﺮ ،ﲞﻼﻑ ﻋﻜﺴﻪ .ﻭﻻ ﻳﺴﺘﺎ ﻙ ﻭﻻ ﻳﺒ ﺰ
ﺐ ﻋﻨﻲ ﳊ ﻤ ﺪ ﷲ ﺍﻟﺬﻱ ﺃ ﹾﺫ ﻫ ﺚ ﻭﺍﳋﹶﺒﺎﺋﺚ .ﻭﺍﳋﺮﻭﺝ :ﻏﹸﻔﺮﺍﻧﻚ ،ﺍ ﹶ ﳋﺒ ﻚ ﻣﻦ ﺍ ﹸ ﺩﺧﻮﻟ ﻪ :ﺍﻟﻠﻬ ﻢ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﹺﺑ
ﺼﻦ ﹶﻓﺮﺟﻲ ﻣﻦ ﺍﻟﻔﹶﻮﺍﺣﺶ .ﻗﺎﻝ ﻕ ﻭ ﺣ ﺍ َﻷﺫﹶﻯ ﻭﻋﺎﻓﺎﱐ .ﻭﺑﻌﺪ ﺍﻻﺳﺘﻨﺠﺎ ِﺀ :ﺍﻟﻠﻬ ﻢ ﹶﻃ ﻬ ﺮ ﻗﻠﱯ ﻣﻦ ﺍﻟﻨﻔﺎ ﹺ
ﻚ ﺑﻌﺪ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻫﻞ ﻏﺴ ﹶﻞ ﹶﺫ ﹶﻛ ﺮ ﻩ ﱂ ﺗ ﹾﻠ ﺰ ﻣ ﻪ ﺇﻋﺎ ﺩﺗﻪ) .ﺛﺎﻟﺜﻬﺎ() :ﺃﻱ ﺷﺮﻭﻁ ﺍﻟﺼﻼﺓ( ) ﺳﺘ ﺮ ﺍﻟﺒﻐﻮﻱ :ﻟﻮ ﺷ
ﲔ ﺳ ﺮ ﺓ ﻭ ﺭﻛﹾﺒ ﺔ( ﳍﻤﺎ ،ﻭﻟﻮ ﺧﺎﻟﻴﹰﺎ ﰲ ﹸﻇ ﹾﻠ ﻤ ﺔ .ﻟﻠﺨ ﹺﱪ ﺻﺒﹺﻴﺎﹰ) ،ﻭﹶﺃﻣﺔ( ﻭﻟﻮ ﻣﻜﺎﺗﺒﺔ ﻭﺃ ﻡ ﻭﻟﺪ) .ﻣﺎ ﺑ ﺭ ﺟ ﹴﻞ( ﻭﻟﻮ
ﺐ ﺳﺘﺮ ﺟﺰ ٍﺀ ﻣﻨﻬﻤﺎ ﻟﻴﺘﺤ ﱠﻘ ﻖ ﺑﻪ ﺳﺘ ﺮ ﺾ ﺃﻱ ﺑﺎﻟ ﹴﻎ ﺇ ﱠﻻ ﹺﺑﺨﻤﺎ ﹴﺭ" .ﻭ ﳚ ﺍﻟﺼﺤﻴﺢ" :ﻻ ﻳ ﹾﻘﺒﻞ ﺍﻟﱠﻠ ﻪ ﺻﻼﺓ ﺣﺎﺋ ﹴ
ﻒﺼ ﺍﻟ ﻌ ﻮ ﺭ ﺓ) .ﻭ( ﺳﺘ ﺮ ) ﺣ ﺮ ﺓ( ﻭﻟﻮ ﺻﻐﲑ ﺓ )ﻏﲑ ﻭ ﺟ ﻪ ﻭﻛ ﱠﻔﻴ ﹺﻦ( ﻇﻬ ﺮﻫﻤﺎ ﻭﺑ ﹾﻄﻨﻬﻤﺎ ﺇﱃ ﺍﻟﻜﻮ ﻋﻴﻦ )ﲟﺎ ﻻ ﻳ
ﺠﻴﻞ .ﻭﻳﻜﻔﻲ ﻣﺎ ﺠﻠﺲ ﺍﻟﺘﺨﺎﻃﹸﺐ .ﻛﺬﺍ ﺿﺒﻄﻪ ﺑﺬﻟﻚ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋ ﹶﻟﻮﻧﹰﺎ( ﺃﻱ ﻟﹶﻮﻥ ﺍﻟﺒﺸﺮ ﺓ ﰲ ﻣ
ﺐ ﻻ ﻣﻦ ﺍﻷﺳ ﹶﻔ ﹺﻞ )ﺇﻥ ﺴﺘ ﺮ ﻣﻦ ﺍﻷﻋﻠﻰ ﻭﺍﳉﻮﺍﹺﻧ ﹺ ﺐ ﺍﻟ ﺠ ﹺﻢ ﺍﻷﻋﻀﺎﺀِ ،ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻷﻭﱃ ،ﻭﳚ ﺤ ﻳﺤﻜﻲ ﻟ
ﺼﻠﹼﻲ ﻭﺟﻮﺑﹰﺎ ﺴﺘﺮ ﺍﻟ ﻌ ﻮ ﺭ ﹶﺓ ﹶﻓﻴ
ﺴﺘ ﺮ .ﺃﻣﺎ ﺍﻟﻌﺎﺟﹺﺰ ﻋﻤﺎ ﻳ ﳊﺮﺓ ﻭﺍ َﻷﻣﺔ) .ﻋﻠﻴﻪ( ﺃﻱ ﺍﻟ ﹶﻗ ﺪ ﺭ( ﺃﻱ ﻛﻞ ﻣﻦ ﺍﻟ ﺮﺟﻞ ﻭﺍ ﹸ
ﺝ ﺍﻟﻮﻗﺖ، ﺴﹸﻠﻪ ،ﻻ ﻣﻦ ﺃﻣ ﹶﻜﻨ ﻪ ﺗﻄﻬﲑﻩ ،ﻭﺇﻥ ﺧ ﺮ ﺲ ﺗ ﻌ ﱠﺬ ﺭ ﹶﻏ
ﺠ ﹴ ﻋﺎﺭﻳﹰﺎ ﺑﻼ ﺇﻋﺎﺩﺓ ،ﻭﻟﻮ ﻣﻊ ﻭﺟﻮ ﺩ ﺳﺎﺗ ﹴﺮ ﻣﺘﻨ
ﺼﻠﹼﻲ ﻋﺎﺭﻳﹰﺎ ﺴﻮﺃﺗﲔ ﻓﺎﻟ ﹸﻘﺒﻞ ﻓﺎﻟ ﺪﺑﺮ ،ﻭﻻ ﻳ ﺴﺘ ﺮ ﲟﺎ ﻭ ﺟﺪ ،ﻭﻗﺪﻡ ﺍﻟ ﺾ ﺍﻟ ﻌ ﻮ ﺭ ﹸﺓ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﻟ
ﻭﻟﻮ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﺳﺎﺗ ﹺﺮ ﺑ ﻌ ﹺ
ﺲ ﺏ ﺃﻭ ﳓﻮﻩ .ﻭﳚﻮ ﺯ ﹸﳌ ﹾﻜﺘ ﹴ ﲔ ﻟﻮ ﻋ ﺪ ﻡ ﺍﻟﱠﺜ ﻮ ﺡ ﻟﻠﺤﺎ ﺟ ﺔ .ﻭﻳﻠﺰ ﻡ ﺍﻟﺘ ﹾﻄﹺﻴ ﻣﻊ ﻭﺟﻮ ﺩ ﺣﺮﻳ ﹴﺮ ﺑﻞ ﻻﺑﺴﹰﺎ ﻟﻪ ،ﻷﻧﻪ ﻳﺒﺎ
ﺴ ﻦ ﺛﻴﺎﹺﺑ ﻪ ﻭﻳﺮﺗﺪﻱ ﻭﻳﺘ ﻌ ﻤ ﻢ ﺲ ﺃ ﺣ ﺴ ﻦ ﻟﻠﻤﺼﻠﻲ ﺃﻥ ﻳﻠﹺﺒ ﺏ .ﻭﻳ ﺲ ﻟﻠﻌﺎﺭﹺﻱ ﹶﻏﺼﺐ ﺍﻟﱠﺜ ﻮ ﹺ ﺍﻗﺘﺪﺍ ٌﺀ ﹺﺑﻌﺎﺭﹴ ،ﻭﻟﻴ
ﺺ ﻭﻳﺘ ﹶﻄﻴﹶﻠﺲ ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻨ ﺪ ﻩ ﺛﻮﺑﺎ ﻥ ﻓﻘﻂ ﻟﹺﺒﺲ ﺃﺣ ﺪﻫﻤﺎ ﻭﺍﺭﺗﺪﻯ ﺑﺎﻵﺧ ﺮ ﺇﻥ ﻛﺎﻥ ﹶﺛ ﻢ ﺳﺘﺮﺓ ،ﻭﺇ ﱠﻻ ﻭﻳﺘ ﹶﻘ ﻤ
ﺼﻠﱠﻰ .ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ. ﺟ ﻌﹶﻠ ﻪ ﻣ
ﺲ ﺃﻭ ﺣﺮﻳ ﹴﺮ ﱂ ﹺﳚ ﺪ ﻏ ﲑﻩ ،ﺣﱴ ﰲ ﺠ ﹴ ﺏ ﻧ ﹺﺝ ﺍﻟﺼﻼ ﺓ ﺃﻳﻀﺎﹰ ،ﻭﻟﻮ ﺑﺜﻮ ﹴ ﺴﺘ ﺮ ﺧﺎﺭ ﺐ ﻫﺬﺍ ﺍﻟ ]ﻓﺮﻉ[ :ﳚ
ﳋ ﹾﻠ ﻮﺓ،
ﺸﻔﹸﻬﺎ ﰲ ﺍ ﹸ ﺐ ﻓﻴﻬﺎ ﺳﺘ ﺮ ﺳﻮﺃﺗ ﻲ ﺍﻟ ﺮﺟﻞ ،ﻭﻣﺎ ﺑﻴ ﻦ ﺳ ﺮ ﺓ ﻭ ﺭ ﹾﻛﺒ ﺔ ﻏﲑﹺﻩ .ﻭﳚﻮ ﺯ ﹶﻛ ﳋ ﹾﻠ ﻮﺓ ،ﻟﻜﻦ ﺍﻟﻮﺍ ﹺﺟ ﺍﹸ
ﺴ ﹴﻞ. ﺲ ﺍﻟﺒﻴﺖ ،ﻭ ﹶﻛ ﻐ ﺏ ﻣﻦ ﺍﻟ ﺪﻧﺲﹺ ،ﻭﺍﻟﻐﺒﺎ ﹺﺭ ﻋﻨ ﺪ ﹶﻛﻨ ﹺ ﺽ ﻛﺘﱪﻳ ﺪ ﻭﺻﻴﺎﻧ ﺔ ﹶﺛ ﻮ ﹴ ﺠﺪ ،ﻷﺩﱏ ﹶﻏ ﺮ ﹴ ﺴﹺﻭﻟﻮ ﻣ ﻦ ﺍ ﹶﳌ
ﺖ ﰲ ﺍﻟ ﻮ ﹾﻗﺖ، ﺻﻠﹼﻰ ﺑﺪﻭﺎ ﱂ ﺗﺼ ﺢ ﺻﻼﺗﻪ ﻭﺇﻥ ﻭﻗ ﻌ ﺖ( ﻳﻘﻴﻨﹰﺎ ﺃﻭ ﻇﻨﹰﺎ .ﻓﻤﻦ )ﻭﺭﺍﺑﻌﻬﺎ :ﻣﻌﺮﹶﻓ ﹸﺔ ﺩﺧﻮ ﹺﻝ ﻭ ﹾﻗ
ﺲ ﺍﻷ ﻣ ﹺﺮ ﻓﻘﻂ.
ﺲ ﺍﻷﻣﺮﹺ ،ﻭﰲ ﺍﻟ ﻌﻘﹸﻮ ﺩ ﲟﺎ ﰲ ﻧﻔ ﹺ
ﻷﻥ ﺍﻻﻋﺘﺒﺎ ﺭ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺎ ﰲ ﹶﻇ ﻦ ﺍ ﹸﳌ ﹶﻜﱠﻠﻒ ،ﻭﲟﺎ ﰲ ﻧ ﹾﻔ ﹺ
20
ﺲ )ﺇﱃ ﻣﺼ ﹺﲑ ﻇ ﱢﻞ ﻛ ﱢﻞ ﺷﻲ ٍﺀ ﻣﺜﹾﻠﻪ ،ﻏﲑ ﻇ ﱢﻞ ﺍﺳﺘﻮﺍ ٍﺀ( ﺃﻱ ﺍﻟ ﱢﻈ ﱢﻞ ﺍﳌﻮﺟﻮﺩ ﺸ ﻤ ﹺ
ﺖ ﹸﻇ ﻬ ﹴﺮ ﻣﻦ ﺯﻭﺍ ﹺﻝ( ﺍﻟ )ﹶﻓ ﻮ ﹾﻗ
ﺖ ﺍﻟﻈﻬﺮ ﺼ ﹺﺮ( ﻣﻦ ﺁ ﺧ ﹺﺮ ﻭ ﹾﻗ
ﺖ ) ﻋ
ﺖ ﺑﺬﻟﻚ ﻷﻧﻬﺎ ﺃﻭﻝ ﺻﻼ ﺓ ﹶﻇ ﻬﺮﺕ) .ﻑ( ﻭ ﹾﻗ ﻋﻨﺪﻩ ،ﺇﻥ ﻭ ﹺﺟ ﺪ .ﻭ ﺳ ﻤﻴ
ﺸ ﹶﻔ ﹺﻖ( ﺍﻷﺣﻤﺮﹺ) ،ﻑ( ﺐ ﺍﻟ
ﺏ( ﻣﻦ ﺍﻟﻐﺮﻭﺏ )ﺇﱃ ﻣﻐﻴ ﹺ ﺖ ) ﻣ ﻐ ﹺﺮ ﹴ
ﺹ ﺷ ﻤﺲﹴ) ،ﻑ( ﻭ ﹾﻗ ﺏ( ﲨﻴ ﹺﻊ ﻗﺮ ﹺ )ﺇﱃ ﻏﺮﻭ ﹺ
ﺻ ﹶﻔ ﹺﺮ ﻭﺍﻷﺑﻴﺾﹺ ،ﺧﺮﻭﺟﹰﺎ ﺏ ﺗﺄﺧﲑﻫﺎ ﻟﺰﻭﺍ ﹺﻝ ﺍﻷ ﺸ ﹶﻔ ﹺﻖ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻨﺒﻐﻲ ﻧ ﺪ ﺐ ﺍﻟ
ﺖ )ﻋﺸﺎ ٍﺀ( ﻣﻦ ﻣﻐﻴ ﹺ ﻭﻗ
ﺠ ﹺﺮ
ﻉ ﺍﻟ ﹶﻔ
ﺻﺒﺢ( ﻣﻦ ﻃﻠﻮ ﹺ ﺖ) ﻉ )ﻓﺠ ﹴﺮ( ﺻﺎ ﺩﻕﹴ) ،ﻑ( ﻭﻗ ﺐ ﺫﻟﻚ .ﻭﳝﺘ ﺪ )ﺇﱃ ﻃﹸﻠﻮ ﹺ ﻑ ﻣﻦ ﺃ ﻭ ﺟ ﻣﻦ ﺧﻼ
ﺚ ﺑﻪ. ﺤ ﺔ ﺍﳊﺪﻳ ﺼﺼﻼ ﹸﺓ ﺍﻟ ﻮ ﺳﻄﹶﻰ ،ﻟ ﺼ ﺮ ﻫﻲ ﺍﻟ ﺲ( ،ﻭﺍﻟ ﻌ ﺸ ﻤ ﹺ ﺾ )ﺍﻟ ﻉ( ﺑﻌ ﹺ ﺏ )ﺇﱃ ﻃﻠﻮ ﹺ ﻕ ﻻ ﺍﻟﻜﺎ ﺫ ﹺ ﺍﻟﺼﺎ ﺩ ﹺ
ﺼﺒﺢ ،ﰒ ﺍﻟﻌﺸﺎﺀُ ،ﰒ ﺍﻟ ﱡﻈ ﻬﺮ ،ﰒ ﺍ ﹶﳌ ﻐ ﹺﺮﺏ ،ﻛﻤﺎ ﺍﺳﺘﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ ﻣﻦ ﺼﻠﹶﻮﺍﺕ ،ﻭﻳﻠﻴﻬﺎ ﺍﻟ ﻓﻬﻲ ﺃﻓﻀ ﹸﻞ ﺍﻟ
ﺼﺒ ﺢ ﺻﻼ ﹶﺓ ﺁﺩﻡ، ﺍﻷ ﺩﻟﱠﺔ .ﻭﺇﳕﺎ ﹶﻓﻀﻠﻮﺍ ﲨﺎ ﻋ ﹶﺔ ﺍﻟﺼﺒ ﹺﺢ ﻭﺍﻟﻌﺸﺎ ِﺀ ﻷﺎ ﻓﻴﻬﻤﺎ ﹶﺃ ﺷ ﻖ .ﻗﺎﻝ ﺍﻟﺮﺍﻓﻌ ﻲ :ﻛﺎﻧﺖ ﺍﻟ
ﺏ ﺻﻼ ﹶﺓ ﻳﻌﻘﻮﺏ ،ﻭﺍﻟﻌﺸﺎ ُﺀ ﺻﻼ ﹶﺓ ﻳﻮﻧﺲ ،ﻋﻠﻴﻬﻢ ﺼ ﺮ ﺻﻼ ﹸﺓ ﺳﻠﻴﻤﺎﻥ ،ﻭﺍﳌﻐ ﹺﺮ ﻭﺍﻟﻈﱡﻬ ﺮ ﺻﻼ ﹶﺓ ﺩﺍﻭﺩ ،ﻭﺍﻟ ﻌ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﺍﻧﺘﻬﻰ.
ﻁ ﺃﻥ ﺴﻌﻬﺎ ﺑﹺﺸ ﺮ ﺖ ﻳ
ﺖ ﻭﺟﻮﺑﹰﺎ ﻣﻮﺳﻌﺎﹰ ،ﻓﹶﻠ ﻪ ﺍﻟﺘﺄ ﺧ ﲑ ﻋﻦ ﺃ ﻭﻟ ﻪ ﺇﱃ ﻭﹸﻗ ﺐ ﺑﺄ ﻭ ﹺﻝ ﺍﻟﻮﻗ
ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺼﻼ ﹶﺓ ﲡ
ﺝﺖ ﺭ ﹾﻛ ﻌ ﹰﺔ ﻻ ﺩﻭﻧﻬﺎ ﻓﺎﻟﻜﻞ ﺃﺩﺍ ٌﺀ ﻭﺇ ﱠﻻ ﹶﻓﻘﹶﻀﺎﺀ .ﻭﻳﺄﺛﹶﻢ ﺑﺈﺧﺮﺍ ﹺ ﻳ ﻌﺰﹺﻡ ﻋﻠﻰ ﻓ ﻌﻠﻬﺎ ﻓﻴﻪ ،ﻭﻟﻮ ﺃ ﺩ ﺭ ﻙ ﰲ ﺍﻟ ﻮ ﹾﻗ
ﺴﻌﻬﺎ ﺟﺎ ﺯ ﻟﻪ ﺑﻼ ﳉ ﻤ ﻌ ﺔ ﻭﻗﺪ ﺑ ﻘ ﻲ ﻣﺎ ﻳ
ﻉ ﰲ ﻏ ﹺﲑ ﺍ ﹸ ﺖ ﻭﺇﻥ ﺃ ﺩ ﺭ ﻙ ﺭﻛﻌ ﹰﺔ .ﻧﻌﻢ ،ﻟﻮ ﺷ ﺮ ﺑﻌﻀﻬﺎ ﻋﻦ ﺍﻟﻮﻗ
ﺖ ﻭﺇﻥ ﱂ ﻳﻮﻗ ﻊ ﻣﻨﻬﺎ ﺭﻛﻌ ﹰﺔ ﻓﻴﻪ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ ﻓﺈﻥ ﺝ ﺍﻟﻮﻗ ﺨ ﺮ
ﻛﹶﺮﺍ ﻫ ﺔ ﺃﻥ ﻳ ﹶﻄ ﻮﻟﹶﻬﺎ ﺑﺎﻟﻘﺮﺍ َﺀ ﺓ ﺃﻭ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﺣﱴ ﻳ
ﺴ ﻦ ﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻰ ﺃﺭﻛﺎ ﻥ ﺍﻟﺼﻼ ﺓ ﺴﻌﻬﺎ ،ﺃﻭ ﻛﺎﻧﺖ ﺟ ﻤ ﻌﺔﹰ ،ﱂ ﻳﺠﺰ ﺍ ﹶﳌﺪ ،ﻭﻻ ﻳ ﺖ ﻣﺎ ﻳ ﱂ ﻳﺒ ﻖ ﻣﻦ ﺍﻟ ﻮ ﹾﻗ
ﺖ.
ﻹِﺩﺭﺍ ﻙ ﹸﻛﻠﹼﻬﺎ ﰲ ﺍﻟ ﻮ ﹾﻗ
ﺨﺒ ﹺﺮ" :ﹶﺃﻓﹾﻀ ﹸﻞ ﺍﻷﻋﻤﺎ ﹺﻝ ﺍﻟﺼﻼ ﹸﺓ ﻷ ﻭ ﹺﻝ ﺏ ﺗ ﻌﺠﹺﻴ ﹸﻞ ﺻﻼ ﺓ ﻭﻟﻮ ﻋﺸﺎﺀ ﻷﻭﻝ ﻭ ﹾﻗﺘﻬﺎ ،ﻟ ]ﻓﺮﻉ[ :ﻳﻨ ﺪ
ﻀ ﹺﻖ ﺍﻟ ﻮ ﹾﻗﺖ ،ﻭﻟ ﹶﻈﻨﻬﺎ ﺇﺫﺍ ﱂ ﺶ ﺍﻟﺘﺄﺧ ﲑ ﻣﺎ ﱂ ﻳ ﺤ ﻭ ﹾﻗﺘﻬﺎ" .ﻭﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺃﻭﻟﻪ ﻟﺘﻴ ﱡﻘ ﹺﻦ ﺟﻤﺎ ﻋ ﺔ ﺃﺛﻨﺎﺀَﻩ ،ﻭﺇﻥ ﹶﻓ
ﻀ ﹸﻞ ﻣﻦ ﺍﻟﻜﺜ ﲑ ﺓ ﺁ ﺧﺮﹺﻩ .ﻭﻳﺆ ﺧ ﺮ ﺖ ﺃ ﹾﻓ
ﻚ ﻓﻴﻬﺎ ﻣﻄﹾﻠﻘﹰﺎ .ﻭﺍﳉﻤﺎ ﻋ ﹸﺔ ﺍﻟﻘﻠﻴﹶﻠ ﹸﺔ ﺃ ﻭ ﹸﻝ ﺍﻟ ﻮ ﹾﻗ ﺸ ﺶ ﻋﺮﻓﺎﹰ ،ﻻ ﻟ ﺤ ﻳ ﹾﻔ
ﺻﻼﹼﻫﺎ ﻣﺘ ﻤﻜﱢﻨﺎﹰ ،ﻷﻥ ﻑ ﹺﺑ ﻌ ﺮﻓﹶﺔ ﻟﻮ ﺕ ﺍﻟﻮﻗﻮ ﺕ ﺣ ﺞ ﺑﻔﹶ ﻮ ﻑ ﻓﻮﺍ ﺍﳌﹸﺤﺮﻡ ﺻﻼ ﹶﺓ ﺍﻟﻌﺸﺎ ِﺀ ﻭﺟﻮﺑﹰﺎ ﻷﺟﻞ ﺧ ﻮ
ﻑ .ﻭﻳﺆﺧﺮ ﺃﻳﻀﹰﺎ ﳋ ﻮ ﺼﻠﹼﻴﻬﺎ ﺻﻼ ﹶﺓ ﺷ ﺪ ﺓ ﺍ ﹶ ﺸ ﱠﻘﺘﻪ ،ﻭﻻ ﻳ ﺐ .ﻭﺍﻟﺼﻼ ﹸﺓ ﺗ ﺆ ﺧ ﺮ ﻷﺎ ﺃ ﺳﻬﻞ ﻣﻦ ﻣ ﺻ ﻌ
ﹶﻗﻀﺎﺀَﻩ
ﺖ. ﺝ ﺍﻟ ﻮ ﹾﻗ ﻭﺟﻮﺑﹰﺎ ﻣ ﻦ ﺭﺃﻯ ﳓﻮ ﻏﺮﻳ ﹴﻖ ﺃﻭ ﺃﺳ ﹴﲑ ﻟﻮ ﹶﺃﻧ ﹶﻘ ﹶﺬ ﻩ ﺧ ﺮ
ﻅ ﻗﺒ ﹶﻞ ﺿﻴ ﻘﻪ ،ﻟﻌﺎ ﺩ ﺓﺖ ﺍﻟﺼﻼ ﺓ ﻭﻗﺒ ﹶﻞ ﻓ ﻌﻠﻬﺎ ،ﺣﻴﺚ ﹶﻇ ﻦ ﺍﻻﺳﺘﻴﻘﺎ ]ﻓﺮﻉ[ :ﻳ ﹾﻜ ﺮ ﻩ ﺍﻟﻨ ﻮ ﻡ ﺑﻌ ﺪ ﺩﺧﻮ ﹺﻝ ﻭ ﹾﻗ
ﺖ.
ﻅ ﻏﲑﹺﻩ ﻟﻪ ،ﻭﺇﻻ ﺣ ﺮ ﻡ ﺍﻟﻨ ﻮ ﻡ ﺍﻟﺬﻱ ﱂ ﻳ ﻐﻠﹶﺐ ﰲ ﺍﻟ ﻮ ﹾﻗ ﺃﻭ ﻹِﻳﻘﺎ
ﺐ ﻣﺘﺄﺧ ﺮ ]ﻓﺮﻉ[ :ﻳ ﹾﻜ ﺮ ﻩ ﺗﺤﺮﳝﹰﺎ ﺻﻼ ﹲﺓ ﻻ ﺳﺒﺐ ﳍﺎ ،ﻛﺎﻟﻨ ﹾﻔ ﹺﻞ ﺍﳌﹸ ﹾﻄﹶﻠ ﹺﻖ ﻭﻣﻨﻪ ﺻﻼ ﹸﺓ ﺍﻟﺘﺴﺎﺑﹺﻴﺢﹺ ،ﺃﻭ ﳍﺎ ﺳﺒ
ﺼ ﹴﺮ ﺣﱴ ﺗ ﻐ ﺮﺏ ،ﻭﻋﻨ ﺪ ﺲ ﹶﻛ ﺮ ﻣﺢﹴ ،ﻭ ﻋ ﺸ ﻤ ﺻﺒ ﹴﺢ ﺣﱴ ﺗ ﺮﺗ ﻔ ﻊ ﺍﻟ ﹶﻛ ﺮ ﹾﻛ ﻌﺘ ﻲ ﺍ ﺳﺘﺨﺎ ﺭ ﺓ ﻭﺇﺣﺮﺍ ﹴﻡ ﺑﻌ ﺪ ﺃﺩﺍ ِﺀ
ﺤﻴ ﺔ ﻭ ﹸﻛﺴﻮﻑ ،ﻭﺻﻼ ﺓ
ﻑ ﻭﺗ
ﺐ ﻣﺘﻘ ﺪ ﻡ ﻛ ﺮ ﹾﻛ ﻌﺘ ﻲ ﻭﺿﻮ ٍﺀ ﻭﻃﻮﺍ
ﳉ ﻤﻌﺔ .ﻻ ﻣﺎ ﻟﻪ ﺳﺒ
ﺍﺳﺘﻮﺍ ِﺀ ﻏ ﲑ ﻳ ﻮ ﹺﻡ ﺍ ﹸ
21
ﺖ
ﺽ ﺃﻭ ﻧ ﹾﻔ ﹴﻞ ﱂ ﻳ ﹾﻘﺼﺪ ﺗﺄ ﺧﲑﻫﺎ ﻟﻠﻮ ﹾﻗ ﺟﻨﺎ ﺯ ﺓ ﻭﻟﻮ ﻋﻠﻰ ﻏﺎﺋﺐﹴ ،ﻭﺇﻋﺎ ﺩ ﺓ ﻣﻊ ﺟﻤﺎ ﻋ ﺔ ﻭﻟﻮ ﺇﻣﺎﻣﺎﹰ ،ﻭﻛﻔﺎﺋﺘ ﺔ ﹶﻓ ﺮ ﹴ
ﺖ ﺍ ﹶﳌﻜﹾﺮﻭ ﻩ ﻣﻦ ﺖ ﰲ ﺍﻟﻮ ﹾﻗ
ﺤﺮﻯ ﺇﻳﻘﺎﻉ ﺻﻼ ﺓ ﻏﲑ ﺻﺎ ﺣﺒ ﺔ ﺍﻟ ﻮ ﹾﻗ ﺍﳌﻜﺮﻭ ﻩ ﻟﻴ ﹾﻘﻀﻴﻬﺎ ﻓﻴﻪ ﺃﻭ ﻳﺪﺍ ﹺﻭ ﻡ ﻋﻠﻴﻪ .ﻓﻠﻮ ﺗ
ﻉ.ﺸ ﺮ ﹺﺐ ﻗﹶﻀﺎﺅﻫﺎ ﻓﻮﺭﹰﺍ ﻷﻧﻪ ﻣﻌﺎﹺﻧ ﺪ ﻟﻠ ﺤﺮﻡ ﻣﻄﹾﻠﻘﹰﺎ ﻭﻻ ﺗﻨ ﻌﻘﺪ ،ﻭﻟﻮ ﻓﺎﺋﺘ ﹰﺔ ﳚ ﺣﻴﺚ ﻛﻮﻧﻪ ﻣ ﹾﻜﺮﻭﻫﹰﺎ ﻓﺘ
ﺼ ﺪ ﹺﺭ .ﻓﻼ ﻳﻜﻔﻲ ﺍﺳﺘﻘﺒﺎ ﹸﻝ ﹺﺟ ﻬﺘﻬﺎ ،ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﲔ )ﺍﻟ ﻘﺒﹶﻠ ﺔ( ﺃﻱ ﺍﻟ ﹶﻜ ﻌﺒﺔ ،ﺑﺎﻟ )ﻭﺧﺎﻣﺴﻬﺎ :ﺍﺳﺘﻘﺒﺎ ﹸﻝ( ﻋ ﹺ
ﻑ( ﻭﻟﻮ ﹶﻓﺮﺿﺎﹰ ،ﻓﻴﺼﻠﻲ ﻛﻴﻒ ﺃ ﻣ ﹶﻜﻨﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ) ،ﺇ ﱠﻻ ﰲ( ﺣ ﻖ ﺍﻟﻌﺎ ﹺﺟ ﹺﺰ ﻋﻨﻪ ،ﻭﰲ ﺻﻼ ﺓ ) ﺷ ﺪ ﺓ ﺧ ﻮ
ﺏ ﻣﻦ ﺣﺮﻳ ﹴﻖ ﻭ ﺳﻴ ﹴﻞ ﻭ ﺳﺒ ﹴﻊ ﻭ ﺣﻴﺔ ،ﻭﻣﻦ ﺩﺍﺋ ﹴﻦ ﻋﻨ ﺪ ﺇﻋﺴﺎﺭﹴ، ﺴﺘ ﺪﺑﹺﺮﺍﹰ ،ﻛﻬﺎ ﹺﺭ ﹴ ﻼ ﺃﻭ ﻣ ﻣﺎﺷﻴﹰﺎ ﻭﺭﺍﻛﺒﹰﺎ ﻣﺴﺘ ﹾﻘﹺﺒ ﹰ
ﺤﻞﹶ ﻣ ﻌﻴﻦﹴ ،ﻓﻴﺠﻮ ﺯ ﺍﻟﻨ ﹾﻔ ﹸﻞ ﺭﺍﻛﺒﹰﺎ ﻭﻣﺎﺷﻴﹰﺎ ﻓﻴﻪ ﻭﻟﻮ ﺻ ﺪ ﻣ ﺡ( ﻟﻘﺎ ﺲ) .ﻭ( ﻻ ﰲ )ﻧ ﹾﻔ ﹺﻞ ﺳ ﹶﻔ ﹴﺮ ﻣﺒﺎ ﹴ ﻑ ﺣﺒ ﹴ ﻭ ﺧ ﻮ
ﺴ ﻤ ﻊ ﺍﻟﻨﺪﺍ َﺀ ﻣﻦ ﺑﻠﺪﻩ ،ﺑﺸﺮﻭ ﻃ ﻪ ﺍﳌﹸﻘ ﺮﺭﺓ ﰲ ﺼ ﺪ ﻩ ﻋﻠﻰ ﻣﺴﺎﹶﻓ ﺔ ﻻ ﻳ ﻁ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣ ﹾﻘ ﻗﺼﲑﹰﺍ .ﻧﻌﻢ ،ﻳﺸﺘ ﺮ ﹸ
ﺼﻴ ﺔ ﻓﻼ ﳚﻮ ﺯ ﺗ ﺮ ﻙ ﺍﻟ ﻘﺒﹶﻠﺔ ﰲ ﺍﻟﻨ ﹾﻔ ﹺﻞ ﻷﹺﺑﻖﹴ ،ﻭﻣﺴﺎﻓ ﹴﺮ ﻋﻠﻴﻪ ﺩﻳ ﻦ ﺣﺎ ﱞﻝ ﻗﺎﺩﺭ ﺡ ﺳ ﹶﻔ ﺮ ﺍ ﹶﳌ ﻌ ﳉﻤﻌﺔ .ﻭﺧﺮﺝ ﺑﺎﳌﹸﺒﺎ ﹺ ﺍﹸ
ﺐﻚ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﺭﺍﻛ ﹴ ﻉ ﻭﺳﺠﻮ ﺩ( ﻟﺴﻬﻮﹶﻟ ﺔ ﺫﻟ ﺵ ﺇﲤﺎ ﻡ ﺭﻛﻮ ﹴ ﺐ )ﻋﻠﻰ ﻣﺎ ﹺ ﻋﹶﻠﻴ ﻪ ﻣﻦ ﻏ ﹺﲑ ﺇﺫ ﻥ ﺩﺍﺋﹺﻨ ﻪ) .ﻭ( ﹺﳚ
ﺠ ﺪﺗﻴﻦﹺ ،ﻓﻼ ﳝﺸﻲ ﺇ ﱠﻻ ﰲ ﺍﻟﻘﻴﺎ ﹺﻡ ﻭﺍﻻﻋﺘﺪﺍ ﹺﻝ ﺴ ﺱ ﺑﲔ ﺍﻟ ﺇﳝﺎ ٌﺀ ﻤﺎ) .ﻭﺍﺳﺘﻘﺒﺎ ﹲﻝ ﻓﻴﻬﻤﺎ ﻭﰲ ﹶﲢ ﺮ ﹴﻡ( ﻭﺟﻠﻮ
ﺼ ﺪ ﻩ ﻋﺎﻣﺪﹰﺍ ﻋﺎﻟﻤﹰﺎ ﻣﺨﺘﺎﺭﹰﺍ ﺇ ﱠﻻ ﺇﱃ ﺍﻟﻘﺒﹶﻠ ﺔ. ﺸ ﻬ ﺪ ﻭﺍﻟﺴﻼﻡﹺ ،ﻭﳛﺮ ﻡ ﺍﳓﺮﺍﻓﹸﻪ ﻋﻦ ﺍﺳﺘﻘﺒﺎ ﹺﻝ ﺻﻮﺏ ﻣ ﹾﻘ ﻭﺍﻟﺘ
ﺲ ﻭﻟﻮ ﻳﺎﺑﺴﹰﺎ ﻭﺇﻥ ﺠ ﹴ ﻁ َﺀ ﻧ
ﻚ ﹺﺭ ﺟ ﹴﻞ ﺑﻼ ﺣﺎﺟﺔ ﻭﺗﺮ ﻙ ﺗ ﻌ ﻤ ﺪ ﻭ ﹾ ﺤﺮﹺﻳ ﻁ ﺗ ﺮ ﻙ ﻓﻌ ﹴﻞ ﻛﺜ ﹴﲑ ﹶﻛ ﻌ ﺪ ﹴﻭ ﻭﺗ ﻭﻳﺸﺘﺮ ﹸ
ﺐ ﺍﻻﺳﺘﻘﺒﺎ ﹸﻝ ﰲ ﺍﻟﻨ ﹾﻔ ﹺﻞ ﻆ ﻋﻨﻪ .ﻭﳚ ﺵ ﺍﻟﺘﺤﻔ ﹶ ﻒ ﻣﺎ ﹴ ﺲ ﺧﻄﺄ ،ﻭﻻ ﻳ ﹶﻜﱠﻠ ﻁ ُﺀ ﻳﺎﹺﺑ ﹴ ﻀ ﺮ ﻭ ﹾ ﻋ ﻢ ﺍﻟﻄﺮﻳ ﻖ ﻭﻻ ﻳ
ﺐ ﺳﻔﻴﻨ ﺔ ﻏﲑ ﻣﻼﹼﺡ. ﻟﺮﺍﻛ ﹺ
ﺿﻴﺔ ﺃﺻﻞ ﺍﻟﺼﻼﺓ ،ﺃﻭ ﺿﻴ ﺔ ﺍﻟﺼﻼ ﺓ .ﻓﻠﻮ ﺟ ﻬ ﹶﻞ ﹶﻓ ﺮ ﺤ ﺔ ﺍﻟﺼﻼ ﺓ ﺍﻟ ﻌ ﹾﻠ ﻢ ﹺﺑ ﹶﻔ ﺮ ﻁﰲﺻ ﺸﺘﺮ ﹸ
ﻭﺍﻋﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻳ
ﺼﺢ ،ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ ﻭﺍﻟﺮﻭﺿﺔ .ﻭﲤﻴﻴ ﺰ ﻓﹸﺮﻭﺿﻬﺎ ﻣﻦ ﺳﻨﻨﹺﻬﺎ .ﻧﻌﻢ ،ﺇﻥ ﺍﻋﺘ ﹶﻘ ﺪ ﻉ ﻓﻴﻬﺎ ،ﱂ ﺗ ﺻﻼﺗ ﻪ ﺍﻟﱵ ﺷ ﺮ
ﺻﺤﺖ ،ﺃﻭ ﺳﻨ ﹰﺔ ﻓﻼ .ﻭﺍﻟ ﻌ ﹾﻠ ﻢ ﺑﻜﻴﻔﻴﺘﻬﺎ ﺍﻵﰐ ﺑﻴﺎﻧﻬﺎ ﻗﺮﻳﺒﹰﺎ ﺇﻥ ﺍﻟﻌﺎﻣﻲ ،ﺃﻭ ﺍﻟﻌﺎﻟ ﻢ ﻋﻠﻰ ﺍﻷ ﻭ ﺟﻪ ،ﺍﻟ ﹸﻜ ﱠﻞ ﹶﻓﺮﺿﹰﺎ
ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
ﺠ ﻌ ﹺﻞ ﺍﻟﻄﱡﻤﺄﻧﹺﻴﻨ ﺔ ﰲ ﻣﺤﺎﻟﱢﻬﺎ )ﻓﺼﻞ( :ﰲ ﺻﻔﺔ ﺍﻟﺼﻼﺓ )ﺃﺭﻛﺎ ﹸﻥ ﺍﻟﺼﻼ ﺓ( ﺃﻱ ﻓﺮﻭﺿﻬﺎ :ﺃﺭﺑ ﻌ ﹸﺔ ﻋﺸﺮ ،ﹺﺑ
ﺭﻛﹾﻨﹰﺎ ﻭﺍﺣﺪﹰﺍ.
ﺼ ﺪﺐ ﻓﻴﻬﺎ( ﺃﻱ ﺍﻟﹺﻨﻴﺔ )ﹶﻗ ﺠ ﺕ") .ﻓﻴ ﹺ ﺨ ﹺﱪ" :ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ﺑﺎﻟﻨﻴﺎ ﺼ ﺪ ﺑﺎﻟ ﹶﻘ ﹾﻠﺐﹺ ،ﻟ ﺃﺣﺪﻫﺎ) :ﹺﻧﻴ ﹲﺔ( ﻭﻫﻲ ﺍﻟ ﹶﻘ
ﻓ ﻌﻠﻬﺎ( ﺃﻱ ﺍﻟﺼﻼﺓ ،ﻟﺘﺘﻤﻴﺰ ﻋﻦ ﺑﻘﻴﺔ ﺍﻷﻓﻌﺎﻝ )ﻭﺗﻌﻴﻴﻨﻬﺎ( ﻣﻦ ﻇﻬﺮ ﺃﻭ ﻏﲑﻫﺎ ،ﻟﺘﺘﻤﻴﺰ ﻋﻦ ﻏﲑﹺﻫﺎ ،ﻓﻼ ﻳﻜﻔﻲ
ﺕ
ﺴﻨ ﹺﻦ ﺍﳌﹸﺆﱠﻗﺘ ﺔ ﺃﻭ ﺫﺍ
ﺐ ﻭﺍﻟ ﻼ( ﻏ ﲑ ﻣ ﹾﻄﹶﻠﻖﹴ ،ﻛﺎﻟﺮﻭﺍﺗ ﹺ ﺖ) .ﻭﻟﻮ( ﻛﺎﻧﺖ ﺍﻟﺼﻼ ﹸﺓ ﺍ ﹶﳌﻔﹾﻌﻮﻟ ﹸﺔ )ﻧ ﹾﻔ ﹰ ﺽ ﺍﻟ ﻮ ﹾﻗ
ﹺﻧﻴ ﹸﺔ ﹶﻓ ﺮ ﹺ
ﺴﻨ ﺔ ﺍﻟ ﱡﻈ ﻬ ﹺﺮ ﺍﻟ ﹶﻘﺒﻠﻴﺔ ﺃﻭ ﺍﻟﺒ ﻌ ﺪﻳﺔ ،ﻭﺇﻥ ﱂ ﻳ ﹺﺆﺧﺮ
ﲔ ﺑﺎﻹِﺿﺎﹶﻓ ﺔ ﺇﱃ ﻣﺎ ﻳ ﻌﻴﻨﻬﺎ ﹶﻛ ﺐ ﻓﻴﻬﺎ ﺍﻟﺘﻌﻴ ﺴﺒﺐﹺ ،ﻓﻴﺠ ﺍﻟ
ﺿﺤﻰ ﺃﻭ ﺍﻷﻛﺒ ﹺﺮ ﺃﻭ ﺍﻟ ﻔ ﹾﻄ ﹺﺮ ﺃﻭ ﺍﻷﺻﻐﺮﹺ، ﺍﻟ ﹶﻘﺒﻠﻴﺔ .ﻭﻣﺜﻠﻬﺎ ﻛ ﹼﻞ ﺻﻼ ﺓ ﳍﺎ ﺳﻨ ﹲﺔ ﹶﻗﺒﻠﹶﻬﺎ ﻭ ﺳﻨ ﹲﺔ ﺑ ﻌﺪﻫﺎ ،ﻭﻛﻌﻴ ﺪ ﺍﻷ
ﻓﻼ ﻳﻜﻔﻲ ﺻﻼ ﹸﺓ ﺍﻟﻌﻴ ﺪ ﻭﺍﻟ ﹺﻮﺗ ﹺﺮ ﺳﻮﺍ ٌﺀ ﺍﻟﻮﺍ ﺣﺪﺓ ﻭﺍﻟﺰﺍﺋﺪﺓ ﻋﻠﻴﻬﺎ ،ﻭﻳﻜﻔﻲ ﻧﻴﺔ ﺍﻟﻮﺗﺮ ﻣﻦ ﻏ ﹺﲑ ﻋ ﺪ ﺩ .ﻭﳛﻤ ﹸﻞ
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ﻋﻠﻰ ﻣﺎ ﻳﺮﹺﻳﺪﻩ ﻋﻠﻰ ﺍ َﻷ ﻭﺟﻪ ،ﻭﻻ ﻳﻜﻔﻲ ﻓﻴﻪ ﻧﻴﺔ ﺳﻨ ﺔ ﺍﻟﻌﺸﺎ ِﺀ ﺃﻭ ﺭﺍﺗﺒﺘﻬﺎ ،ﻭﺍﻟﺘﺮﺍﻭﻳ ﹺﺢ ﻭﺍﻟﻀﺤﻰ،
ﲔ ﺑﻞ ﻳﻜﻔﻲ ﻓﻴﻪ ﻧﻴﺔ ﻓ ﻌ ﹺﻞ ﺐ ﻓﻴﻪ ﺗﻌﻴ
ﻑ ﴰﺲ ﺃﻭ ﹶﻗ ﻤ ﹴﺮ .ﺃﻣﺎ ﺍﻟﻨﻔ ﹸﻞ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﻖ ﻓﻼ ﳚ ﻭﻛﺎﺳﺘﺴﻘﺎ ٍﺀ ﻭﻛﹸﺴﻮ
ﺤﻴﺔ ﻭﺍﻟﻮﺿﻮﺀ ﻭﺍﻻﺳﺘﺨﺎ ﺭﺓ ،ﻭﻛﺬﺍ ﺻﻼ ﺓ ﺍﻷﻭﺍﺑﲔ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﹶﻪ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺍﻟﺼﻼﺓ ،ﻛﻤﺎ ﰲ ﺭ ﹾﻛ ﻌﺘ ﻲ ﺍﻟﺘ
ﺴﻴﻮ ﻃ ﻲ ﺭ ﺣ ﻤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺍﻟﺬﻱ ﺟﺰ ﻡ ﺑﻪ ﺷﻴﺨﻨﺎ ﰲ ﻓﺘﺎﻭﻳﻪ ﺃﻧﻪ ﻻ ﺑ ﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘ ﻌﻴﻦ ﺯﻳﺎﺩ ﻭﺍﻟﻌﻼﱠﻣﺔ ﺍﻟ
ﺻﹺﺒﻴﺎﹰ،
ﺽ ﻓﻴﻪ( ﺃﻱ ﰲ ﺍﻟ ﹶﻔ ﺮﺽﹺ ،ﻭﻟﻮ ﻛﻔﺎﻳ ﹰﺔ ﺃﻭ ﻧﺬﹾﺭﺍﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺎﻭﻱ ﺐ )ﻧﻴ ﹸﺔ ﹶﻓ ﺮ ﹴﻀﺤﻰ) .ﻭ( ﲡ ﻛﺎﻟ
ﺸ ﻬﺪﻫﺎ. ﳉ ﻤ ﻌﺔ ،ﻭﺇﻥ ﺃ ﺩ ﺭ ﻙ ﺍﻹِﻣﺎ ﻡ ﰲ ﺗ ﺽﺍﹸ ﺽ ﺍﻟ ﱡﻈ ﻬ ﹺﺮ( ﻣﺜﻼﹰ ،ﺃﻭ ﹶﻓ ﺮ ﺻﻠﱢﻲ ﹶﻓ ﺮ ﻟﻴﺘﻤﻴ ﺰ ﻋﻦ ﺍﻟﻨ ﹾﻔ ﹺﻞ ) .ﹶﻛﹸﺄ
ﺤ ﱠﻘ ﻖ ﻣ ﻌﻨﻰ)ﻭ ﺳ ﻦ( ﰲ ﺍﻟﻨﻴ ﺔ )ﺇﺿﺎﹶﻓ ﹲﺔ ﺇﱃ ﺍﷲ( )ﺗﻌﺎﱃ( ،ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼﻑ ﻣﻦ ﺃﻭﺟﺒﻬﺎ ،ﻭﻟﻴﺘ
ﺐ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﺎﺋﺘ ﹲﺔ ﻣﻤﺎﺛﹶﻠ ﹲﺔ ﻟﻠ ﻤ ﺆﺩﺍﺓ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺍﻋﺘﻤﺪﻩ ﺠ ﺽ ﻷﺩﺍ ٍﺀ ﺃﻭ ﹶﻗﻀﺎ ٍﺀ( ﻭﻻ ﻳ ﹺ ﺹ ) .ﻭﺗ ﻌ ﺮ ﺍﻹﺧﻼ ﹺ
ﺖ ﹶﻗﻄﹾﻌﹰﺎ ﻟﺘﻼ ﻋﹺﺒﻪ، ﺤ ﹺﻮ ﹶﻏﻴﻢﹴ ،ﻭﺇﻻ ﺑ ﹸﻄﹶﻠ ﺻ ﺢ ﺻﺤﺔ ﺍﻷﺩﺍﺀ ﺑﻨﻴﺔ ﺍﻟ ﹶﻘﻀﺎﺀِ ،ﻭ ﻋﻜﹾﺴﻪ ﺇﻥ ﻋ ﺬ ﺭ ﹺﺑﻨ ﺍﻷﺫﺭﻋﻲ .ﻭﺍﻷ
ﺽ ﳍﻤﺎ) .ﻭ( ﺳ ﻦ )ﻧ ﹾﻄ ﻖ ﺐ ﺍﻟﺘﻌ ﺮ ﻑ ﻣﻦ ﺃﻭ ﺟ ﺝ ﻣﻦ ﺧﻼ ﺕ( ﻟﻠﺨﺮﻭ ﹺ ﺽ )ﻻﺳﺘﻘﹾﺒﺎ ﹴﻝ ﻭﻋ ﺪ ﺩ ﺭﻛﻌﺎ )ﻭ( ﺗ ﻌ ﺮ
ﻚ :ﻫﻞ ﺃﺗﻰ ﻑ ﻣﻦ ﹶﺃ ﻭ ﺟﺒﻪ .ﻭﻟﻮ ﺷ ﻱ( ﻗﺒ ﹶﻞ ﺍﻟﺘﻜﺒﲑﹺ ،ﻟﻴﺴﺎ ﻋ ﺪ ﺍﻟﻠﱢﺴﺎ ﹸﻥ ﺍﻟ ﹶﻘ ﹾﻠﺐ ،ﻭﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼ ﹺﺑ ﻤﻨ ﹺﻮ
ﹺﺑﻜﹶﻤﺎ ﹺﻝ ﺍﻟﻨﻴﺔ ﺃﻭ ﻻ؟ ﺃﻭ ﻫﻞ ﻧﻮﻯ ﹸﻇﻬﺮﹰﺍ ﺃﻭ ﻋﺼﺮﺍﹰ؟ ﻓﺈﻥ ﹶﺫ ﹶﻛ ﺮ ﺑﻌ ﺪ ﻃﹸﻮ ﹺﻝ ﺯﻣﺎﻥ ،ﺃﻭ ﺑ ﻌ ﺪ ﺇﺗﻴﺎﹺﻧ ﻪ ﹺﺑ ﺮ ﹾﻛ ﹴﻦ ﻭﻟﻮ
ﺖ ﺨﺒ ﹺﺮ ﺍ ﹸﳌﺘ ﻔ ﻖ ﻋﻠﻴ ﻪ" :ﺇﺫﺍ ﹸﻗ ﻤ ﺤﺮﻡ( ﻟ ﹾﻠ ﺖ ﺻﻼﺗﻪ ،ﺃﻭ ﹶﻗﺒﹶﻠﻬﻤﺎ ﻓﻼ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﺗﻜﺒ ﲑ ﺗ ﹶﻗﻮﻟﻴﹰﺎ ﻛﺎﻟﻘﺮﺍ َﺀ ﺓ ﺑ ﹸﻄﹶﻠ
ﺕ ﺍﻟﺼﻼﺓ، ﺴﺪﺍ ﺤ ﺮ ﻡ ﻋﻠﻴﻪ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﺣﻼ ﹰﻻ ﻟﻪ ﹶﻗﺒﻠﹶﻪ ﻣﻦ ﻣ ﹾﻔ ِ ﺼﻠﱢﻲ ﻳ
ﻚ ﻷﻥ ﺍ ﹸﳌ ﺇﱃ ﺍﻟﺼﻼ ﺓ ﹶﻓ ﹶﻜﺒ ﺮ" .ﺳ ﻤ ﻲ ﺑﺬﻟ
ﺨ ﺪ ﻣﺘ ﻪ ﺣﱴ ﺗﺘ ﻢ ﻟﻪ ﺍ ﹶﳍﻴﺒ ﹸﺔ ﺼﻠﱢﻲ ﻣﻌﻨﺎ ﻩ ﺍﻟﺪﺍ ﱡﻝ ﻋﻠﻰ ﻋ ﹶﻈ ﻤ ﺔ ﻣﻦ ﺗ ﻬﻴﺄ ﻟ ﻀ ﺮ ﺍ ﹸﳌ ﺤ ﺴﺘ
ﻭ ﺟﻌﻞ ﻓﺎﺗﺤ ﺔ ﺍﻟﺼﻼ ﺓ ﻟﻴ
ﻚ ﰲ ﺟﻤﻴ ﹺﻊ ﺻﻼﺗ ﻪ ) .ﻣ ﹾﻘﺮﻭﻧﹰﺎ ﹺﺑ ﻪ( ﺃﻱ ﺏ ﹶﺫﻳﹺﻨ ﺼﺤﺎ ﻭﺍﳋﹸﺸﻮﻉ ،ﻭﻣﻦ ﹶﺛ ﻢ ﺯﻳ ﺪ ﰲ ﺗﻜﺮﺍﺭﹺ ﻩ ﻟﻴﺪﻭ ﻡ ﺍﺳﺘ
ﻀ ﺮ ﻛﻞ ﻣ ﻌﺘﺒ ﹴﺮ ﺤ ﺑﺎﻟﺘﻜﺒﲑﹺ) ،ﺍﻟﻨﻴﺔ( ﻷﻥ ﺍﻟﺘﻜﺒ ﲑ ﺃ ﻭ ﹸﻝ ﺃﺭﻛﺎ ﻥ ﺍﻟﺼﻼ ﺓ ﻓﺘﺠﹺﺐ ﻣﻘﺎ ﺭﻧﺘﻬﺎ ﺑﻪ ،ﺑﻞ ﻻ ﺑ ﺪ ﺃﻥ ﻳﺴﺘ
ﳉ ﻤ ﻌﺔ ،ﻭﺍﻟ ﹸﻘ ﺪ ﻭ ﺓ ﻟﻤﺄﻣﻮﻡ ﰲ ﻏﲑﻫﺎ ،ﻣﻊ ﺻﺮﹺ ،ﻭﻛﻮﻧﻪ ﺇﻣﺎﻣﹰﺎ ﺃﻭ ﻣﺄﻣﻮﻣﹰﺎ ﰲ ﺍ ﹸ ﺼ ﹺﺮ ﻟﻠﻘﺎ ﻓﻴﻬﺎ ﳑﺎ ﻣ ﺮ ﻭﻏﲑﻩ .ﻛﺎﻟ ﹶﻘ
ﺤ ﻪ ﺍﻟﺮﺍﻓﻌﻲ ،ﻳﻜﻔﻲ ﹶﻗ ﺮﻧﻬﺎ ﺑﺄ ﻭﻟ ﻪ .ﻭﰲ ﺤ ﻚ ﻛﻠﹼﻪ ﺇﱃ ﺍﻟﺮﺍ ِﺀ .ﻭﰲ ﻗﻮ ﹴﻝ ﺻ ﺼﺤﺒﹰﺎ ﻟﺬﻟ ﺴﺘ ﺍﺑﺘﺪﺍﺋﻪ .ﰒ ﻳﺴﺘ ﻤ ﺮ ﻣ
ﺚ ﻳ ﻌ ﺪ ﱄ :ﺃﻧﻪ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﺍﳌﹸﻘﺎﺭﻧ ﹸﺔ ﺍﻟ ﻌ ﺮﻓﻴﺔ ﻋﻨ ﺪ ﺍﻟ ﻌﻮﺍ ﹺﻡ ﲝﻴ ﹸ ﺍﻤﻮﻉ ﻭﺍﻟﺘﻨﻘﻴ ﹺﺢ ﺍ ﹸﳌﺨﺘﺎ ﹺﺭ ﻣﺎ ﺍﺧﺘﺎ ﺭ ﻩ ﺍﻹِﻣﺎ ﻡ ﻭﺍﻟﻐﺰﺍ ﱡ
ﺻ ﻮﺑ ﻪ ﺍﻟﺴﺒﻜﻲ ،ﻭﻗﺎﻝ :ﻣﻦ ﱂ ﻳﻘ ﹾﻞ ﳊ ﻖ ﺍﻟﺬﻱ ﻻ ﳚﻮ ﺯ ﺳﻮﺍ ﻩ .ﻭ ﺤﻀﺮﹰﺍ ﻟﻠﺼﻼ ﺓ .ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟ ﺮ ﹾﻓﻌﺔ :ﺇﻧﻪ ﺍ ﹶ ﻣﺴﺘ
ﺴ ﹺﲑ. ﺱ ﺍ ﹶﳌﺬﹾﻣﻮ ﹺﻡ .ﻭﻋﻨﺪ ﺍﻷﺋ ﻤ ﺔ ﺍﻟﺜﻼﺛﺔ :ﳚﻮ ﺯ ﺗﻘﺪ ﱘ ﺍﻟﻨﻴ ﺔ ﻋﻠﻰ ﺍﻟﺘﻜﺒ ﹺﲑ ﺑﺎﻟ ﺰ ﻣ ﹺﻦ ﺍﻟﻴ ِ ﺑﻪ ﻭﻗ ﻊ ﰲ ﺍﻟ ﻮﺳﻮﺍ ﹺ
ﻆ) :ﺍﷲ ﺃﻛ ﱪ( ﻟﻼﺗﺒﺎﻉﹺ ،ﺃﻭ ﺍﷲ ﺍﻷﻛﱪ .ﻭﻻ ﻳ ﹾﻜﻔﻲ ﺃﻛﺒ ﺮ ﺍﻟﹼﻠﻪ ،ﻭﻻ ﺍﻟﹼﻠ ﻪ ﻛﹺﺒﲑ، )ﻭﻳﺘﻌﻴ ﻦ( ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻘﺎ ﺩ ﹺﺭ ﹶﻟ ﹾﻔ ﹸ
ﻑ ﻳ ﻐﻴ ﹺﺮ ﺍ ﹶﳌﻌﲎ ،ﹶﻛ ﻤ ﺪ ﻑ ﻣﻦ ﺍﻟﹼﻠ ﻪ ﺃ ﹾﻛﺒ ﺮ .ﻭﺯﹺﻳﺎ ﺩ ﹸﺓ ﺣ ﺮ ﺤ ﺮ
ﻀ ﺮ ﺇﺧﻼ ﹲﻝ ﹺﺑ ﺃﻭ ﹸﺃ ﻋ ﱢﻈﻢ ،ﻭﻻ ﺍﻟ ﺮﺣﻤ ﻦ ﺃ ﹾﻛﺒ ﺮ .ﻭﻳ
ﺨﻠ ﹸﻞ ﻭﺍ ﹴﻭ ﺳﺎ ﻛﻨ ﺔ ﻭ ﻣﺘﺤ ﺮ ﹶﻛ ﺔ ﺑﲔ ﺍﻟ ﹶﻜﻠﻤﺘﲔﹺ، ﻒ ﺑﻌ ﺪ ﺍﻟﺒﺎﺀِ ،ﻭﺯﻳﺎﺩﺓ ﻭﺍ ﹴﻭ ﻗﺒ ﹶﻞ ﺍﳉﻼﹶﻟﺔ ،ﻭﺗ ﻫ ﻤ ﺰ ﺓ ﺍﷲ ،ﻭﻛﹶﺄﻟ
ﻀ ﺮ ﻭ ﹾﻗ ﹶﻔ ﹲﺔ ﻳﺴ ﲑ ﹲﺓ ﺑﲔ ﻼ ﹺﻡ ﻭﺍﳍﹶﺎ ِﺀ ﺇﱃ ﺣ ﺪ ﻻ ﻳﺮﺍ ﻩ ﺃ ﺣ ﺪ ﻣ ﻦ ﺍﻟ ﹸﻘﺮﺍ ِﺀ .ﻭﻻ ﻳ ﻒ ﺍﻟﱵ ﺑﲔ ﺍﻟ ﹼ ﻭﻛﺬﺍ ﺯﻳﺎ ﺩ ﹸﺓ ﻣ ﺪ ﺍﻷﻟ
ﺿ ﻢ ﺍﻟﺮﺍ ِﺀ.
ﹶﻛﻠﻤﺘﻴﻪ ،ﻭﻫﻲ ﺳ ﹾﻜﺘ ﹸﺔ ﺍﻟﺘﻨ ﱡﻔﺲﹺ ،ﻭﻻ
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ﺸ ﹾﻔﻊﹺ ،ﻷﻧﻪ ﳌﺎ ﺩ ﺧ ﹶﻞ ﺝ ﻣﻨﻬﺎ ﺑﺎﻟ ﺡ ﺑﻜ ﹶﻞ :ﺩ ﺧ ﹶﻞ ﻓﻴﻬﺎ ﺑﺎﻟ ﻮﺗ ﹺﺮ ﻭ ﺧ ﺮ ﺕ ﻧﺎﻭﻳﹰﺎ ﺍﻻ ﹾﻓﺘﺘﺎ ]ﻓﺮﻉ[ :ﻟﻮ ﹶﻛﺒ ﺮ ﻣﺮﺍ
ﺨﱠﻠ ﹶﻞ ﺡ ﺎ ﻣﺘﻀ ﻤﻨﺔ ﻟ ﹶﻘ ﹾﻄ ﹺﻊ ﺍﻷﻭﱃ .ﻭﻫﻜﺬﺍ ،ﻓﺈﻥ ﱂ ﻳﻨ ﹺﻮ ﺫﻟﻚ ،ﻭﻻ ﺗ ﺝ ﺑﺎﻟﺜﺎﹺﻧﻴﺔ ،ﻷﻥ ﻧﻴ ﹶﺔ ﺍﻻﻓﺘﺘﺎ ﹺ ﺑﺎﻷﻭﱃ ﺧ ﺮ
ﻆ ﺍﻟﻨﻴﺔ ،ﻓﻤﺎ ﺑﻌ ﺪ ﺍﻷﻭﱃ ﺫ ﹾﻛ ﺮ ﻻ ﻳﺆﺛﱢﺮ. ﻣﺒ ﻄ ﹲﻞ ﻛﺈﻋﺎ ﺩ ﺓ ﹶﻟ ﹾﻔ
ﻂ) .ﻛﺴﺎﺋ ﹺﺮ ﺤ ﹺﻮ ﹶﻟ ﻐ
ﺽ ﻣﻦ ﻧ
ﺴ ﻤﻊﹺ ،ﻭﻻ ﻋﺎ ﹺﺭ ﺻﺤﻴ ﺢ ﺍﻟ
ﺴ ﻪ( ﺇﻥ ﻛﺎﻥ ﺐ ﺇﲰﺎ ﻋ ﻪ( ﺃﻱ ﺍﻟﺘﻜﺒﲑ) ،ﻧ ﹾﻔ )ﻭﳚ
ﺴﻨﺔ) .ﻭ ﺳ ﻦ ﺟ ﺰ ﻡ ﺤﺼﻮﻝ ﺍﻟ ﺏ ﺍﻟ ﹶﻘ ﻮﻟ ﻲ ﻟ
ﻉ ﺍﳌﻨﺪﻭ ﹺ ﺸ ﻬ ﺪ ﻭﺍﻟﺴﻼ ﹺﻡ .ﻭﻳﻌﺘﺒ ﺮ ﺇﲰﺎ ﺤ ﺔ ﻭﺍﻟﺘ
ﺭ ﹾﻛ ﹴﻦ ﹶﻗ ﻮﻟ ﻲ( ﻣﻦ ﺍﻟﻔﺎﺗ
ﺕ ﺍﻻﻧﺘﻘﺎﻻﺕ) ،ﻭ ﺭ ﹾﻓ ﻊ ﻑ ﻣﻦ ﺃﻭﺟﺒﻪ ﻭ ﺟ ﻬ ﺮ ﺑ ﻪ ﻹِﻣﺎ ﹴﻡ ﻛﺴﺎﺋ ﹺﺮ ﺗﻜﺒﲑﺍ ﺭﺍﺋ ﻪ( ﺃﻱ ﺍﻟﺘﻜﺒﹺﲑ ،ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺧﻼ
ﺸ ﻔﻬﹺﻤﺎ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺧﻼﻓﹸﻪ .ﻭﻣﻊ ﺗﻔﺮﻳ ﹺﻖ ﻒ( ﺃﻱ ﻣﻊ ﹶﻛ ﺸ ﺴ ﺮ ﺭ ﹾﻓ ﻊ ﺍﻷﺧﺮﻯ) ،ﹺﺑ ﹶﻜ ﹶﻛ ﱢﻔﻴ ﻪ( ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﺇﻥ ﺗﻌ
ﻑ ﺃﺻﺎﺑﹺﻌﻪ ﻋﻠﻰ ﹸﺃﺫﹸﻧﻴﻪ ،ﻭﺇﺎﻣﺎ ﻩ ﺚ ﳛﺎﺫﻱ ﺃﻃﺮﺍ ﺃﺻﺎﹺﺑﻌﻬﻤﺎ ﺗﻔﺮﻳﻘﹰﺎ ﻭﺳﻄﺎﹰ) ،ﺧ ﹾﺬ ﻭ( ﺃﻱ ﻣﻘﺎﹺﺑ ﹶﻞ ) ﻣﻨ ﹶﻜﺒﻴ ﻪ( ﲝﻴ ﹸ
ﺴ ﻦ )ﻣﻊ( ﺟﻤﻴ ﹺﻊ ﺗﻜﺒ ﹺﲑ )ﺗﺤ ﺮ ﹴﻡ( ﺑﺄﻥ ﻳ ﹾﻘ ﹺﺮﻧ ﻪ ﺑ ﻪ ﺤ ﻤﺘ ﻲ ﹸﺃ ﹸﺫﻧﻴﻪ ،ﻭﺭﺍﺣﺘﺎﻩ ﻣﻨ ﻜﺒﻴﻪ ،ﻟﻼﺗﺒﺎﻉ .ﻭﻫﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ ﺗ ﺷ
ﻉ.ﻕ ﻛﺜﲑ ﺓ) .ﻭﺭﻓ ﹴﻊ ﻣﻨﻪ( ﺃﻱ ﻣ ﻦ ﺍﻟﺮﻛﻮ ﹺ ﻉ ﺍﻟﻮﺍﺭﺩﺩﻣﻦ ﹸﻃ ﺮ ﹴ ﺍﺑﺘﺪﺍ ًﺀ ﻭﻳﻨﻬﹺﻴﻬﹺﻤﺎ ﻣﻌﹰﺎ) .ﻭ( ﻣﻊ )ﺭﻛﻮﻉ( ﻟﻼﺗﺒﺎ ﹺ
ﻕ ﺳ ﺮﺗ ﻪ ﻟﻼﺗﺒﺎﻉ) .ﺁﺧﺬﹰﺍ ﺻ ﺪ ﹺﺭ ﻩ( ﻭﹶﻓ ﻮ ﺖ ﺿ ﻌﻬﻤﺎ ﲢ ﺸ ﻬ ﺪ ﺃﻭﻝ( ﻟﻼﺗﺒﺎﻉ ﻓﻴﻬﻤﺎ) .ﻭﻭ )ﻭ( ﺭﻓ ﻊ )ﻣﻦ ﺗ
ﻑﺼ ﺪ ﹺﺭ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﺇﺭﺳﺎﻟﻬﹺﻤﺎ ﺑﺎﻟ ﹸﻜﱢﻠﻴﺔ ،ﰒ ﺍﺳﺘﺌﻨﺎ ﻉ )ﻳﺴﺎ ﹺﺭ ﻩ( ﻭ ﺭ ﺩﻫﻤﺎ ﻣﻦ ﺍﻟ ﺮ ﹾﻓ ﹺﻊ ﺇﱃ ﲢﺖ ﺍﻟ ﺑﻴﻤﻴﻨﻪ( ﻛﹸﻮ
ﺿ ﹺﻊﺭ ﹾﻓ ﻌﻬﹺﻤﺎ ﺇﱃ ﲢﺖ ﺍﻟﺼﺪﺭ .ﻗﺎﻝ ﺍ ﹸﳌﺘﻮﻟﹼﻲ ،ﻭﺍﻋﺘﻤ ﺪ ﻩ ﻏﲑﻩ :ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨ ﹸﻈ ﺮ ﻗﺒﻞ ﺍﻟ ﺮ ﹾﻓ ﹺﻊ ﻭﺍﻟﺘﻜﺒ ﹺﲑ ﺇﱃ ﻣ ﻮ
ﺽ( ﻭﻟﻮ ﻼ ﰒ ﻳ ﺮﻓﹶﻊ) .ﻭ( ﺛﺎﻟﺜﻬﺎ) :ﻗﻴﺎﻡ ﻗﺎ ﺩ ﹴﺭ( ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻐﲑﻩ )ﰲ ﹶﻓ ﺮ ﹴ ﻕ ﺭﺃﺳﻪ ﻗﻠﻴ ﹰ ﺳﺠﻮ ﺩ ﻩ ﻭﻳ ﹾﻄ ﹺﺮ
ﺻﻠﹸﻪ ﻭﻟﻮ ﺑﺎﺳﺘﻨﺎ ﺩ ﺇﱃ ﺐ ﻓﻘﺎ ﹺﺭ ﻇﻬﺮ ﻩ ﺃﻱ ﻋﻈﺎﻣﻪ ﺍﻟﱵ ﻫﻲ ﻣﻔﺎ ﺼ ﹺﺤﺼﻞ ﺍﻟﻘﻴﺎ ﻡ ﹺﺑﻨ ﻣﻨﺪﻭﺭﹰﺍ ﺃﻭ ﻣﻌﺎﺩﹰﺍ .ﻭﻳ
ﺠ ﺰ
ﺏ ﺇﱃ ﺃﻗ ﱢﻞ ﺍﻟﺮﻛﻮﻉ ،ﺇﻥ ﱂ ﻳ ﻌ ﻂ .ﻭﻳﻜ ﺮ ﻩ ﺍﻻﺳﺘﻨﺎ ﺩ ﻻ ﺑﺎﳓﻨﺎ ٍﺀ ﺇﻥ ﻛﺎﻥ ﺃ ﹾﻗ ﺮ ﺚ ﻟﻮ ﺯﺍ ﹶﻝ ﻟﹶﺴﻘ ﹶ ﺷﻲ ٍﺀ ﲝﻴ ﹸ
ﺤﺘ ﻤ ﹸﻞ ﻋﺎﺩ ﹰﺓ ﺚ ﻻ ﺗ ﺸ ﱠﻘ ﹲﺔ ﺷﺪﻳﺪﹲﺓ ﲝﻴ ﹸ ﺏ) .ﻭﻟﻌﺎﺟﹺﺰ ﺷ ﻖ ﻋﻠﻴﻪ ﻗﻴﺎ ﻡ( ﺑﺄﻥ ﻟﹶﺤ ﹶﻘ ﻪ ﺑﻪ ﻣ ﻋﻦ ﲤﺎ ﹺﻡ ﺍﻻﻧﺘﺼﺎ ﹺ
ﻑ ﳓﻮ ﺐ ﺳﻔﻴﻨ ﺔ ﺧﺎ ﺐ ﻣﻌﻬﺎ ﺧﺸﻮﻋﻪ )ﺻﻼ ﹲﺓ ﻗﺎﻋﺪﹰﺍ( ﻛﺮﺍ ﻛ ﹺ ﺚ ﻳﺬﹾﻫ ﺿﺒﻄﹶﻬﺎ ﺍﻹِﻣﺎ ﻡ ﺑﺄﻥ ﺗﻜﻮ ﹸﻥ ﲝﻴ ﹸ ﻭ
ﻉ ﲝﻴﺚ ﲢﺎﺫﻱ ﺴﺘ ﻤﺴﻚ ﺣ ﺪﹶﺛ ﻪ ﺇ ﱠﻻ ﺑﺎﻟﻘﹸﻌﻮ ﺩ .ﻭﻳﻨﺤﲏ ﺍﻟﻘﺎ ﻋ ﺪ ﻟﻠﺮﻛﻮ ﹺ ﺱ ﺇﻥ ﻗﺎﻡ ،ﻭ ﺳﻠﺲ ﻻ ﻳ ﺩﻭﺭﺍ ﻥ ﺭﺃ ﹴ
ﺟﺒ ﻬﺘ ﻪ ﻣﺎ ﹸﻗﺪﺍ ﻡ ﺭ ﹾﻛﺒﺘﻴ ﻪ.
ﺻﻠﱠﻰ ﰲ ﲨﺎ ﻋ ﺔ ﺇ ﱠﻻ ﻣﻊ ﺾ ﺃ ﻣ ﹶﻜﻨ ﻪ ﺍﻟﻘﻴﺎ ﻡ ﺑﻼ ﻣﺸ ﱠﻘ ﺔ ﻟﻮ ﺍﻧ ﹶﻔ ﺮﺩ ،ﻻ ﺇﻥ ]ﻓﺮﻉ[ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﳚﻮ ﺯ ﳌﺮﻳ ﹴ
ﻀ ﹸﻞ ﺍﻻﻧﻔﺮﺍ ﺩ .ﻭﻛﺬﺍ ﺇﺫﺍ ﻗ ﺮﹶﺃ ﺱ ﰲ ﺑ ﻌﻀﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷ ﹾﻓ ﺱ ﰲ ﺑ ﻌﻀﻬﺎ ،ﺍﻟﺼﻼ ﹸﺓ ﻣ ﻌﻬﻢ ﻣ ﻊ ﺍﳉﹸﻠﻮ ﹺ ﺟﻠﻮ ﹴ
ﻀ ﹸﻞ ﺗ ﺮﻛﹶﻬﺎ. ﺍﻟﻔﺎﺗﺤﺔ ﻓﻘﹶﻂ ﱂ ﻳﻘﹾﻌﺪ ،ﺃﻭ ﻭﺍﻟﺴﻮ ﺭ ﹶﺓ ﹶﻗﻌﺪ ﻓﻴﻬﺎ ﺟﺎ ﺯ ﻟﹶ ﻪ ﻗﺮﺍﺀَﺎ ﻣﻊ ﺍﻟﻘﹸﻌﻮﺩ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻷ ﹾﻓ
ﺍﻧﺘﻬﻰ.
ﻀ ﹶﻄﺠﹺﻌﹰﺎ ﻋﻠﻰ ﻭﺍﻷﻓﻀ ﹸﻞ ﻟﻠﻘﺎ ﻋ ﺪ ﺍﻻ ﹾﻓﺘﺮﺍﺵ ،ﰒ ﺍﻟﺘﺮﺑﻊ ،ﰒ ﺍﻟﺘﻮﺭﻙ ،ﻓﺈﻥ ﻋﺠ ﺰ ﻋﻦ ﺍﻟﺼﻼ ﺓ ﻗﺎﻋﺪﹰﺍ ﺻﻠﱠﻰ ﻣ
ﺴﺘ ﹾﻠﻘﻴﹰﺎ ﻋﻠﻰ ﹶﻇ ﻬ ﹺﺮ ﻩ ﺴ ﹺﺮ ﺑﻼ ﻋ ﹾﺬ ﹴﺭ .ﹶﻓ ﻤ ﳉﻨﺐ ﺍ َﻷﻳ ﻼ ﻟﻠﻘﺒﹶﻠ ﺔ ﹺﺑ ﻮ ﺟ ﹺﻬ ﻪ ﻭﻣﻘ ﺪ ﹺﻡ ﺑﺪﻧﻪ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﻋﻠﻰ ﺍ ﹶ ﺴﺘﻘﺒ ﹰ ﺟﻨﹺﺒﻪ ،ﻣ
ﺖ ﺭﺃﺳﻪ ﳓ ﻮ ﻣﺨ ﺪ ﺓ ﻟﻴﺴﺘﻘﺒﹺﻞ ﺑﻮﺟ ﹺﻬ ﻪ ﺍﻟﻘﺒﹶﻠﺔﹶ ،ﻭﺃﻥ ﻳﻮﻣﻰﺀ ﺇﱃ
ﺐ ﺃﻥ ﻳﻀ ﻊ ﲢ
ﻭﹶﺃ ﺧﻤﺼﺎ ﻩ ﺇﱃ ﺍﻟ ﻘﺒﹶﻠﺔ ،ﻭﳚ
24
ﺠ ﺰ
ﺠ ﺰ ﻋﻨﻬﻤﺎ .ﻓﺈﻥ ﻋ ﻉ ،ﺇﻥ ﻋ ﺾ ﻣﻦ ﺍﻹِﳝﺎ ِﺀ ﺇﱃ ﺍﻟﺮﻛﻮ ﹺ ﺻﻮﺏ ﺍﻟﻘﺒﻠ ﺔ ﺭﺍﻛﻌﹰﺎ ﻭﺳﺎﺟﹺﺪﺍﹰ ،ﻭﺑﺎﻟﺴﺠﻮ ﺩ ﺃ ﺧ ﹶﻔ
ﺴﻘﹸﻂ ﻋﻨﻪ ﺍﻟﺼﻼ ﹸﺓ ﻣﺎ ﺠﺰ ،ﺃ ﺟﺮﻯ ﺃﻓﻌﺎ ﹶﻝ ﺍﻟﺼﻼ ﺓ ﻋﻠﻰ ﹶﻗ ﹾﻠﺒﹺﻪ ،ﻓﻼ ﺗ ﻋﻦ ﺍﻹِﳝﺎ ِﺀ ﺑﺮﺃ ﺳ ﻪ ﹶﺃﻭﻣﹶﺄ ﺑﺄﺟﻔﺎﹺﻧ ﻪ .ﻓﺈﻥ ﻋ
ﺩﺍ ﻡ ﻋ ﹾﻘﹸﻠ ﻪ ﺛﺎﺑﺘﹰﺎ .ﻭﺇﳕﺎ ﺃﺧﺮﻭﺍ ﺍﻟﻘﻴﺎ ﻡ ﻋﻦ ﺳﺎﹺﺑ ﹶﻘﻴ ﻪ ﻣﻊ ﺗ ﹶﻘ ﺪ ﻣ ﻪ ﻋﻠﻴﻬﻤﺎ ﻷﻤﺎ ﺭﻛﹾﻨﺎ ﻥ ﺣﱴ ﰲ ﺍﻟﻨ ﹾﻔﻞﹺ ،ﻭﻫﻮ
ﻀ ﹶﻄﺠﹺﻌﺎﹰ ،ﻣﻊ ﺍﻟ ﹸﻘ ﺪ ﺭ ﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ﹺﻡ
ﺼﹼﻠ ﻲ ﺍﻟﻨ ﹾﻔﻞﹶ ﻗﺎﻋﺪﹰﺍ ﻭ ﻣ
ﺭ ﹾﻛ ﻦ ﰲ ﺍﻟﻔﹶﺮﻳﻀﺔ ﻓﻘﻂ) .ﻛ ﻤﺘﻨ ﱢﻔ ﹴﻞ( ﻓﻴﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳ
ﻉ.ﺼ ﺢ ﻣﻊ ﺇﻣﻜﺎ ﻥ ﺍﻻﺿﻄﺠﺎ ﹺ ﺴﺘ ﹾﻠﻘﻴﹰﺎ ﻓﻼ ﻳ
ﻉ ﻭﺍﻟﺴﺠﻮﺩ ،ﺃﻣﺎ ﻣ ﻀ ﹶﻄﺠﹺﻊ ﺍﻟﻘﻌﻮﺩ ﻟﻠﺮﻛﻮ ﹺ ﺃﻭ ﺍﻟﻘﹸﻌﻮ ﺩ .ﻭﻳ ﹾﻠ ﺰ ﻡ ﺍ ﹸﳌ
ﻀ ﹸﻞ ﻣﻦ ﺗﻄﻮﻳﻞ ﺕ .ﻭﰲ ﺍﻟﺮﻭﺿﺔ :ﺗﻄﻮﻳﻞ ﺍﻟﺴﺠﻮ ﺩ ﺃﻓ ﻀ ﹸﻞ ﻣﻦ ﺗﻜﺜ ﹺﲑ ﺍﻟﺮﻛﻌﺎ ﻭﰲ ﺍﻤﻮﻉ :ﺇﻃﺎﹶﻟ ﹸﺔ ﺍﻟﻘﻴﺎ ﹺﻡ ﺃﻓ
ﺤ ﺔ ﻛﻞ ﺭ ﹾﻛ ﻌ ﺔ( ﰲ ﻗﻴﺎﻣﻬﺎ ،ﳋ ﹺﱪ ﺍﻟﺸﻴﺨﲔ" :ﻻ ﺻﻼ ﹶﺓ ﻟ ﻤ ﻦ ﹾﱂ ﻳ ﹾﻘ ﺮﹸﺃ ﺍﻟﺮﻛﻮﻉ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﻗﺮﺍ َﺀ ﹸﺓ ﻓﺎﺗ
ﺚ ﱂ ﻳ ﺪ ﹺﺭ ﻙ ﺯﻣﻨﹰﺎ ﻕ( ﻓﻼ ﺗﺠﹺﺐ ﻋﻠﻴ ﻪ ﻓﻴﻬﺎ ﺣﻴ ﹸ ﺏ" .ﺃﻱ ﰲ ﻛ ﱢﻞ ﺭ ﹾﻛ ﻌ ﺔ) .ﺇ ﱠﻻ ﺭ ﹾﻛﻌﺔ ﻣﺴﺒﻮ ﹴ ﺤ ﺔ ﺍﻟﻜﺘﺎ ﹺ ﺑﹺﻔﺎﺗ
ﺤ ﹶﺔ ﻣﻦ ﻗﻴﺎﻡ ﺍﻹِﻣﺎﻡﹺ ،ﻭﻟﻮ ﰲ ﻛ ﱢﻞ ﺍﻟﺮﻛﻌﺎﺕ ﻟﺴﺒ ﻘ ﻪ ﰲ ﺍﻷﻭﱃ ﻭﲣﻠﱡﻒ ﺍﳌﺄﻣﻮ ﹺﻡ ﻋﻨﻪ ﹺﺑ ﺰ ﺣ ﻤ ﺔ ﺃﻭ ﺴ ﻊ ﺍﻟﻔﹶﺎﺗ ﻳ
ﺤ ﻤ ﹸﻞ ﺍﻹِﻣﺎ ﻡ ﻧﹺﺴﻴﺎ ﻥ ﺃﻭ ﺑﻂ ِﺀ ﺣ ﺮ ﹶﻛﺔ ،ﻓﻠﻢ ﻳ ﹸﻘ ﻢ ﻣﻦ ﺍﻟﺴﺠﻮ ﺩ ﰲ ﻛ ﹼﻞ ﳑﺎ ﺑ ﻌﺪﻫﺎ ﺇ ﱠﻻ ﻭﺍﻹِﻣﺎ ﻡ ﺭﺍ ﻛﻊﹴ ،ﻓﻴﺘ
ﺤ ﺔ ﺴﻨ ﺔ ﻹِﲤﺎ ﹺﻡ ﺍﻟﻔﺎﺗ ﺸﺘ ﻐ ﹾﻞ ﹺﺑ
ﻕ ﱂ ﻳ ﺤ ﹶﺔ ﺃﻭ ﺑ ﻘﻴﺘﻬﺎ ﻋﻨﻪ .ﻭﻟﻮ ﺗﺄ ﺧﺮ ﻣﺴﺒﻮ ﺍﳌﹸﺘ ﹶﻄ ﻬ ﺮ ﰲ ﻏ ﹺﲑ ﺍﻟﺮﻛﻌ ﺔ ﺍﻟﺰﺍﺋ ﺪ ﺓ ﺍﻟﻔﺎﺗ
ﺴ ﻤﹶﻠ ﺔ ﻓﺈﻧﻬﺎ ﺁﻳ ﹲﺔ ﻣﻨﻬﺎ ،ﻷﻧ ﻪ ﺴﻤﻠ ﺔ( ﺃﻱ ﻣﻊ ﻗﺮﺍ َﺀ ﺓ ﺍﻟﺒ ﺖ ﺭ ﹾﻛ ﻌﺘ ﻪ) .ﻣﻊ ﺑ ﻓﻠﻢ ﻳ ﺪ ﹺﺭ ﻙ ﺍﻹِﻣﺎ ﻡ ﺇ ﱠﻻ ﻭ ﻫ ﻮ ﻣ ﻌﺘ ﺪ ﹲﻝ ﹶﻟ ﻐ
ﺕ( ﻓﻴﻬﺎ ،ﻭﻫ ﻲ ﺸﺪﻳﺪﺍ ﺤ ﹶﺔ ﻭﻋﺪﻫﺎ ﺁﻳ ﹰﺔ ﻣﻨﻬﺎ .ﻭﻛﺬﺍ ﻣﻦ ﹸﻛ ﱢﻞ ﺳﻮ ﺭ ﺓ ﻏ ﲑ ﺑﺮﺍﺀَﺓ) .ﻭ( ﻣ ﻊ )ﺗ ﻗﹶﺮﺃﹶﻫﺎ ﹸﺛ ﻢ ﺍﻟﻔﹶﺎﺗ
ﺤ ﺮﹶﻓﻴ ﹺﻦ.
ﺸ ﺪ ﺩ ﹺﺑ
ﻑ ﺍ ﹸﳌ
ﳊ ﺮ ﺸ ﺮﺓ ،ﻷﻥ ﺍ ﹶ ﺃ ﺭﺑ ﻊ ﻋ
ﻒ ﻣﺎﺋ ﹲﺔ ﻚ ﺑﻼ ﺃﻟ ﻑ( ﻓﻴﻬﺎ ،ﻭﻫﻲ ﻋﻠﻰ ﻗﺮﺍ َﺀ ﺓ ﻣﻠ ﻑ) .ﻭ( ﻣﻊ )ﺭﹺﻋﺎﻳ ﺔ ﺣﺮﻭ ﻒ ﺑ ﹶﻄ ﹶﻞ ﻣﻨﻬﺎ ﺣ ﺮ ﻓﺈﺫﺍ ﺧ ﱢﻔ
ﺴ ﹲﺔ ﻭﺧﻤﺴﻮ ﹶﻥ ﺣﺮﻓﹰﺎ) .ﻭﳐﺎ ﹺﺭﺟﻬﺎ( ﺃﻱ ﺍﳊﹸﺮﻭﻑ، ﻭﻭﺍ ﺣ ﺪ ﻭﺃﺭﺑﻌﻮﻥ ﺣﺮﻓﺎﹰ ،ﻭﻫﻲ ﻣﻊ ﺗﺸﺪﻳﺪﺍﺎ ﻣﺎﺋ ﹲﺔ ﻭ ﺧ ﻤ
ﺤ ﻦ ﺝ ﺿﺎ ﺩ ﻭﻏﹶﲑﻫﺎ .ﻓﻠﻮ ﺃﺑ ﺪ ﹶﻝ ﻗﺎ ﺩ ﺭ ﺃﻭ ﻣﻦ ﺃ ﻣ ﹶﻜﻨ ﻪ ﺍﻟﺘ ﻌﻠﱡﻢ ﺣﺮﻓﹰﺎ ﺑﺂ ﺧﺮ ،ﻭﻟﻮ ﺿﺎﺩﹰﺍ ﺑﹺﻈﺎﺀٍ ،ﺃﻭ ﹶﻟ ﺨ ﺮ ﹴﹶﻛ ﻤ
ﻚ ﻭ ﻋﻠ ﻢ ﺿﻤﻬﺎ ،ﻓﺈﻥ ﺗ ﻌ ﻤ ﺪ ﺫﻟ ﻑ ﺇﻳﺎ ﻙ ﻻ ﺴ ﹺﺮ ﻛﺎ ﺿﻤﻬﺎ ﻭ ﹶﻛ ﺖ ﺃﻭ ﺴ ﹺﺮ ﺗﺎ ِﺀ ﹶﺃﻧ ﻌ ﻤ
ﹶﻟﺤﻨﹰﺎ ﻳﻐﻴ ﺮ ﺍ ﹶﳌ ﻌﻨﻰ ،ﹶﻛ ﹶﻜ
ﺼ ﹺﻞ ﹶﻛ ﻤ ﹶﻞ ﻋﹶﻠﻴﻬﺎ .ﺃﻣﺎ ﻋﺎ ﹺﺟ ﺰ ﺏ ﻗﺒ ﹶﻞ ﻃﹸﻮ ﹺﻝ ﺍﻟ ﹶﻔ ﺖ ﺻﻼﺗﻪ ،ﻭﺇ ﹼﻻ ﻓﻘﺮﺍ َﺀﺗﻪ .ﻧﻌﻢ .ﺇﻥ ﺃﻋﺎ ﺩ ﻩ ﺍﻟﺼﻮﺍ ﹺ ﺗﺤﺮ ﳝ ﻪ ﺑ ﹸﻄﹶﻠ
ﱂ ﻳ ﻤﻜﻨ ﻪ ﺍﻟﺘ ﻌﱡﻠ ﻢ ﻓﻼ ﺗﺒ ﹶﻄ ﹾﻞ ﻗﺮﺍ َﺀﺗ ﻪ ﻣﻄﹾﻠﻘﺎﹰ ،ﻭﻛﺬﺍ ﻻ ﺣ ﻦ ﹶﻟﺤﻨﹰﺎ ﻻ ﻳ ﻐﻴﺮ ﺍ ﹶﳌﻌﲎ ،ﻛ ﹶﻔﺘ ﹺﺢ ﺩﺍ ﹺﻝ ﻧ ﻌﺒﺪ ،ﻟﻜﻨ ﻪ ﺇ ﹾﻥ
ﺗ ﻌ ﻤ ﺪ ﺣ ﺮﻡ ،ﻭﺇﻻ ﹸﻛ ﹺﺮ ﻩ.
ﻑ ﺍ ﹸﳌﺘ ﺮ ﺩﺩﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻑ ﺑﲔ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﺍ ﹶﳍ ﻤ ﺪ ﷲ ﺑﺎﳍﹶﺎ ِﺀ ﻭﰲ ﺍﻟﻨ ﹾﻄ ﹺﻖ ﺑﺎﻟﻘﺎ ﻭ ﻭﹶﻗ ﻊ ﺧﻼ
ﺖ. ﺝ ﺍﻟﻮﻗ ﺝ ﺑﺎﻟﺒﻄﻼ ﻥ ﻓﻴﻬﹺﻤﺎ ﺇﻻ ﺇﻥ ﺗﻌ ﱠﺬ ﺭ ﻋﻠﻴ ﻪ ﺍﻟﺘ ﻌﻠﱡﻢ ﻗﺒ ﹶﻞ ﺧﺮﻭ ﹺ ﺡ ﺍﳌﻨﻬﺎ ﹺ ﻑ .ﻭﺟﺰ ﻡ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮ ﹺ ﺍﻟﻜﺎ
ﻒ ﻗﺎ ﺩ ﺭ ﺃﻭ ﻋﺎ ﹺﺟ ﺰ ﺤ ﺔ ﰲ ﺍﻟﺜﺎﻧﻴ ﺔ ﺷﻴﺨﻪ ﺯﻛﺮﻳﺎ ،ﻭﰲ ﺍﻷﻭﱃ ﺍﻟﻘﺎﺿﻲ ﻭﺍﺑ ﻦ ﺍﻟﺮﻓﻌﺔ .ﻭﻟﻮ ﺧ ﱠﻔ ﺼ ﻟﻜﻦ ﺟ ﺰ ﻡ ﺑﺎﻟ
ﺖ ﺻﻼﺗ ﻪ ﺇﻥ ﺗ ﻌﻤﺪ ﻭ ﻋﻠﻢ ،ﻭﺇﻻ ﹶﻓﻘﺮﺍ َﺀﺗ ﻪ ﻟﺘﻠﻚ ﻚ ﺍ ِﻹﺩﻏﺎ ﹺﻡ ﺑ ﹸﻄﹶﻠ ﺸﺪﺩﹰﺍ ﻛﺄﻥ ﹶﻗ ﺮﹶﺃ ﺍﻝ ﺭﺣﻤ ﹺﻦ ﹺﺑ ﹶﻔ ﺼ ﺮ ﻣ ﻣ ﹶﻘ
ﺴ ﻬ ﹺﻮ .ﻭﻟﻮ ﺷ ﺪ ﺩ ﺠ ﺪ ﻟﻠ
ﺸ ﻤﺲﹺ ،ﻭﺇﻻ ﺳ ﺿ ﻮ ُﺀ ﺍﻟ
ﻒ ﺇﻳﺎﻙ ،ﻋﺎﻣﺪﹰﺍ ﻋﺎﻟﻤﹰﺎ ﻣ ﻌﻨﺎﻩ ،ﹶﻛ ﹶﻔ ﺮ َﻷﻧ ﻪ ﺍﻟ ﹶﻜﻠ ﻤ ﺔ .ﻭﻟﻮ ﺧ ﱠﻔ
ﺴﺘﻌﲔ) .ﻭ( ﻣ ﻊ ﺭﹺﻋﺎﻳ ﺔ )ﻣﻮﺍﻻ ﺓ( ﻓﻴﻬﺎ
ﲔ ﻭﺍﻟﺘﺎ ِﺀ ﻣﻦ ﻧ
ﺴ ﹺ
ﺤ ﺮ ﻡ ﺗ ﻌ ﻤ ﺪ ﻩ ﻛﹶ ﻮ ﹾﻗ ﹶﻔ ﺔ ﹶﻟﻄﻴ ﹶﻔ ﺔ ﺑﲔ ﺍﻟ
ﺻﺢ ،ﻭﻳ
ﺨﻔﱠﻔﹰﺎ
ﻣ
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ﺲ ﺃ ﹺﻭ ﺍﻟ ﻌﻲ،
ﲔ ﺷﻲ ٍﺀ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑ ﻌ ﺪ ﻩ ﺑﺄﻛﺜﹶﺮ ﻣﻦ ﺳ ﹾﻜﺘ ﺔ ﺍﻟﺘﻨ ﱡﻔ ﹺ ﺼ ﹶﻞ ﺑ ﺑﺄﻥ ﻳﺄﰐ ﺑﹺﻜﻠﻤﺎﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻮﻻ ِﺀ ﺑﺄﻥ ﻻ ﻳ ﹾﻔ
ﺾ ﺁﻳ ﺔ ﻣﻦ ﹶﻏﻴﺮﹺﻫﺎ، ﺨﱡﻠ ﹺﻞ ﺫ ﹾﻛ ﹴﺮ ﹶﺃ ﺟﻨﹺﺒ ﻲ( ﻻ ﻳﺘ ﻌﱠﻠ ﻖ ﺑﺎﻟﺼﻼ ﺓ ﻓﻴﻬﺎ ،ﻭﺇﻥ ﹶﻗﻞﱠ ،ﹶﻛﺒ ﻌ ﹺ ﺤﺔ) ،ﹺﺑﺘ
)ﹶﻓﻴﻌﻴ ﺪ( ﻗﺮﺍ َﺀ ﹸﺓ ﺍﻟﻔﺎﺗ
ﺨﻠﱡﻞ ﻣﺎ ﻟﻪ ﺤ ﹶﺔ )ﺏ( ﺗ ﺽ) .ﻻ( ﻳﻌﻴ ﺪ ﺍﻟﻔﺎﺗ ﺲ ﻭﺇﻥ ﺳ ﻦ ﻓﻴﻬﺎ ﻛﺨﺎ ﹺﺭﺟﹺﻬﺎ ﻹِﺷﻌﺎ ﹺﺭ ﻩ ﺑﺎﻹِﻋﺮﺍ ﹺ ﺤ ﻤ ﺪ ﻋﺎ ﻃ ﹴ ﻭ ﹶﻛ
ﲔ ﻭﺳﺠﻮ ﺩ( ﻟﺘﻼ ﻭ ﺓ ﺇﻣﺎ ﻣ ﻪ ﻣﻌﻪ) ،ﻭﺩﻋﺎ ٍﺀ( ﻣﻦ ﺳﺆﺍ ﹺﻝ ﺭ ﺣ ﻤﺔ ،ﻭﺍﺳﺘﻌﺎ ﹶﺫ ﺓ ﻣﻦ ﻋﺬﺍﺏﹴ، ﺗ ﻌﱡﻠ ﻖ ﺑﺎﻟﺼﻼﺓ ،ﻙ )ﺗﺄ ﻣ ﹴ
ﺴ ﻦ
ﺤ ﹶﺔ ﺃﻭ ﺁﻳ ﹶﺔ ﺍﻟﺴﺠ ﺪﺓ ،ﺃﻭ ﺍﻵﻳ ﹶﺔ ﺍﻟﱵ ﻳ ﻚ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳ ﻦ )ﻟﻘﺮﺍ َﺀ ﺓ ﺇﻣﺎ ﻣ ﻪ( ﺍﻟﻔﺎﺗ ﻭﻗﻮ ﹸﻝ :ﺑﻠﹶﻰ ﻭﺃﻧﺎ ﻋﻠﻰ ﺫﻟ
ﺼﻠﱢﻲ ﺁﻳ ﹰﺔ ﺃﻭ ﻓﻴﻬﺎ ﻣﺎ ﹸﺫ ﻛ ﺮ ﻟ ﹸﻜ ﹶﻞ ﻣﻦ ﺍﻟﻘﺎﺭﹺﻯ ِﺀ ﻭﺍﻟﺴﺎﻣﻊ ،ﻣﺄﻣﻮﻣﹰﺎ ﺃﻭ ﻏﲑﻩ ،ﰲ ﺻﻼ ﺓ ﻭﺧﺎ ﹺﺭﺟﹺﻬﺎ .ﻓﻠﻮ ﻗﹶﺮﹶﺃ ﺍ ﹸﳌ
ﺤ ﻤ ﺪ ﱂ ﺗﻨﺪﺏ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﻨﻮﻭﻱ) .ﻭ( ﻻ )ﹺﺑ ﹶﻔﺘ ﹺﺢ ﻋﹶﻠﻴ ﻪ( ﺃﻱ ﺍﻹﻣﺎ ﹺﻡ ﺳ ﻤ ﻊ ﺁﻳ ﹰﺔ ﻓﻴﻬﺎ ﺍﺳ ﻢ ﻣ
ﺼ ﺪ ﺍﻟﻘﺮﺍ َﺀ ﺓ ،ﻭﻟﻮ ﻣ ﻊ ﺍﻟ ﹶﻔﺘﺢﹺ ،ﻭﳏﹼﻠ ﻪ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺇﻥ ﺳ ﹶﻜﺖ ،ﻭﺇﻻ ﹶﻗ ﹶﻄ ﻊ ﺍﳌﹸﻮﺍﻻ ﹶﺓ. ﻒ ﻓﻴﻬﺎ ﺑ ﹶﻘ ﺇﺫﺍ ﺗ ﻮﱠﻗ
ﺨﱡﻠ ﹺﻞ ﻭﺗﻘﺪ ﱘ ﳓﻮ ﺳﺒﺤﺎ ﹶﻥ ﺍﷲ ﻗﺒ ﹶﻞ ﺍﻟ ﹶﻔﺘ ﹺﺢ ﻳ ﹾﻘ ﹶﻄﻌﻬﺎ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟﻪ ،ﻷﻧﻪ ﺣﻴﻨﺌ ﺬ ﲟ ﻌﻨﻰ ﺗﻨﺒﻪ) .ﻭ( ﻳﻌﻴ ﺪ ﺍﻟﻔﺎﺗﺤﺔ ﹺﺑﺘ
ﺚ ﺯﺍﺩ ﻋﻠﻰ ﺳﻜﺘ ﺔ ﺍﻻﺳﺘﺮﺍ ﺣ ﺔ )ﺑﹺﻼ ﻋ ﹾﺬ ﹴﺭ ﻓﻴﻬﻤﺎ( ،ﻣﻦ ﺟ ﻬ ﹴﻞ ﻭ ﺳ ﻬ ﹴﻮ .ﻓﻠﻮ ﻛﺎﻥ ﺕ ﻃﺎﻝ( ﻓﻴﻬﺎ ﲝﻴ ﹸ )ﺳﻜﹸﻮ
ﻀﺮ، ﺕ ﻟﺘ ﹶﺬﻛﱡﺮ ﺁﻳﺔ ،ﱂ ﻳ ﺕ ﺍﻟﻄﱠﻮﻳﻞﹸ ،ﺳﻬﻮﹰﺍ ﺃﻭ ﺟ ﻬﻼﹰ ،ﺃﻭ ﻛﺎ ﹶﻥ ﺍﻟﺴﻜﻮ ﺨﱡﻠ ﹸﻞ ﺍﻟ ﱢﺬﻛﹾﺮ ﺍﻷ ﺟﻨﹺﺒﻲ ،ﺃﻭ ﺍﻟﺴﻜﻮ ﺗ
ﺤﻠﱢﻬﺎ ﻭﻟﻮ ﻟ ﻐﻴ ﹺﺮ ﻋ ﹾﺬﺭﹴ ،ﺃﻭ ﻋﺎ ﺩ ﺇﱃ ﻣﺎ ﹶﻗ ﺮﹶﺃ ﻩ ﹶﻗﺒ ﹲﻞ ﻭﺍﺳﺘ ﻤﺮ ،ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ. ﻛﻤﺎ ﻟﻮ ﹶﻛ ﺮ ﺭ ﺁﻳ ﹰﺔ ﻣﻨﻬﺎ ﰲ ﻣ
ﺴ ﻤ ﹶﻞ ﺃﻋﺎ ﺩ ﹸﻛﻠﱠﻬﺎ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ. ﺴ ﻤﻞﹶ ،ﻓﹶﺄﺗﻤﻬﺎ ﰒ ﹶﺫ ﹶﻛ ﺮ ﺃﻧﻪ ﺑ ﺤ ﺔ ﻫ ﹾﻞ ﺑ
ﻚ ﰲ ﺃﺛﻨﺎ ِﺀ ﺍﻟﻔﺎﺗ ]ﻓﺮﻉ[ :ﻟﻮ ﺷ
ﺤﺔ ،ﻷﻥ ﺤﺔ ،ﺃﻭ ﺁﻳ ﺔ ﻓﺄﻛﺜﺮ ﻣﻨﻬﺎ) .ﺑﻌﺪ ﲤﺎﻣﻬﺎ( ﺃﻱ ﺍﻟﻔﺎﺗ ﻑ( ﻓﺄ ﹾﻛﺜﹶﺮ ﻣﻦ ﺍﻟﻔﺎﺗ ﻚ ﰲ ﺗ ﺮ ﻙ ﺣ ﺮ ﺸ )ﻭﻻ ﹶﺃﹶﺛ ﺮ ﻟ
ﻚ ﻫﻞ ﻗﹶﺮﺃﻫﺎ ﻚ ﻓﻴﻪ )ﹶﻗﺒﹶﻠ ﻪ( ﺃﻱ ﺍﻟﺘﻤﺎﻡ .ﻛﻤﺎ ﻟﻮ ﺷ ﻒ( ﻭﺟﻮﺑﹰﺎ ﺇﻥ ﺷ ﻀﻴﻬﺎ ﺗﺎ ﻣ ﹰﺔ) .ﻭﺍﺳﺘ ﹾﺄﻧ
ﺍﻟﻈﺎ ﻫ ﺮ ﺣﻴﻨﺌ ﺬ ﻣ
ﻼ ﺤ ﺔ ﰲ ﺫﻟﻚ ﺳﺎﺋ ﹺﺮ ﺍﻷﺭﻛﺎ ﻥ .ﻓﻠﻮ ﺷﻚ ﰲ ﺃﺻ ﹴﻞ ﺍﻟﺴﺠﻮ ﺩ ﻣﺜ ﹰ ﺃﻭ ﻻ؟ ﻷﻥ ﺍﻷﺻ ﹶﻞ ﻋ ﺪ ﻡ ﻗﺮﺍ َﺀﺗﻬﺎ .ﻭﻛﺎﻟﻔﺎﺗ
ﻁ ﺍﱠﻟﺬﻳ ﻦ{ ﻭﹶﻟ ﻢ ﻼ ﹶﻓ ﹶﻔ ﻄ ﻦ ﻋﻨ ﺪ }ﺻﺮﺍ ﹶ ﺿ ﹺﻊ ﺍﻟﻴﺪ ،ﱂ ﻳﻠ ﺰ ﻣ ﻪ ﺷﻲﺀ .ﻭﻟﻮ ﹶﻗﺮﺃﻫﺎ ﻏﺎﻓ ﹰ ﺃﺗﻰ ﺑﻪ ،ﺃﻭ ﺑﻌ ﺪ ﻩ ﰲ ﳓﻮ ﻭ
ﻑﻻﰲ ﺤ ﺔ ﺑﺄﻥ ﻳﺄﰐ ﺎ ﻋﻠﻰ ﻧ ﹾﻈﻤﻬﺎ ﺍ ﹶﳌﻌﺮﻭ ﺐ ﰲ ﺍﻟﻔﹶﺎﺗ ﺐ ﺍﻟﺘﺮﺗﻴ ﺠ ﻳﺘﻴ ﱠﻘ ﻦ ﻗﺮﺍ َﺀﺗﻬﺎ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﺳﺘﺌﹾﻨﺎﻓﹸﻬﺎ .ﻭﻳ ﹺ
ﺤ ﺔ .ﻭ ﻣ ﻦ ﺟﻬ ﹶﻞ ﲨﻴ ﻊ ﺕ ﻭﻣﻮﺍﻻ ﹲﺓ ﻛﺎﻟﻔﺎﺗ ﻁ ﻓﻴﻪ ﺭﹺﻋﺎﻳ ﹸﺔ ﺗﺸﺪﻳﺪﺍ ﺸﺘ ﺮ ﹸ
ﺨ ﹼﻞ ﺑﺎ ﹶﳌ ﻌﻨﻰ .ﻟﻜﻦ ﻳ ﺸ ﻬ ﺪ ﻣﺎ ﱂ ﻳ ﺍﻟﺘ
ﺕ ﻭﻟﻮ ﺤﻒ ،ﹶﻟ ﹺﺰ ﻣ ﻪ ﻗﺮﺍ َﺀ ﹸﺓ ﺳﺒ ﻊ ﺁﻳﺎ ﺼﺤ ﺔ ﻭﱂ ﻳ ﻤ ﻜﻨ ﻪ ﺗ ﻌﻠﹼﻤﻬﺎ ﻗﺒ ﹶﻞ ﺿﻴ ﹺﻖ ﺍﻟ ﻮ ﹾﻗﺖ ،ﻭﻻ ﻗﺮﺍﺀَﺎ ﰲ ﳓ ﹺﻮ ﻣ ﺍﻟﻔﺎﺗ
ﺕ ﻣﺎﺋ ﹲﺔ ﻭ ﺳﺘ ﹲﺔ ﻭﲬﺴﻮﻥ ﺴ ﻤﹶﻠ ﺔ ﺑﺎﻟﺘﺸﺪﻳﺪﺍ ﺤﺔ ،ﻭﻫﻲ ﺑﺎﻟﺒ ﻑ ﺍﻟﻔﺎﺗ ﻣﺘﻔﺮﻗ ﺔ ﻻ ﻳﻨﻘﺾ ﺣﺮﻭﻓﹸﻬﺎ ﻋﻦ ﺣﺮﻭ
ﺤ ﺔ ﹶﻛ ﺮﺭ ﻩ ﻟﻴﺒﹸﻠ ﹶﻎ ﹶﻗ ﺪﺭﻫﺎ ،ﻭﺇﻥ ﱂ ﻳ ﹾﻘ ﺪ ﺭ ﻋﻠﻰ ﺑ ﺪ ﹴﻝ ﺾ ﺍﻟﻔﺎﺗ
ﻚ ﻭﻟﻮ ﻗﺪ ﺭ ﻋﻠﻰ ﺑ ﻌ ﹺ ﻒ ﻣﺎﻟ ﺕ ﹶﺃﻟ ﺣﺮﻓﹰﺎ ﺑﺈﺛﺒﺎ
ﻑ ﺑ ﹶﻘ ﺪﺭﹺﻫﺎ.ﻉ ﻣﻦ ﺫ ﹾﻛ ﹴﺮ ﻛﺬﻟﻚ ،ﹶﻓﻮﻗﻮ ﺴﺒ ﻌ ﹸﺔ ﺃﻧﻮﺍ ﹴﹶﻓ
ﺡ( ﺃﻱ ﺩﻋﺎﺅ ﻩ ﺳ ﺮﹰﺍ ﺽ ﺃﻭ ﻧ ﹾﻔﻞﹴ ،ﻣﺎ ﻋﺪﺍ ﺻﻼﺓ ﺟﻨﺎ ﺯ ﺓ) .ﺍﻓﺘﺘﺎ ﺤﺮﻡ( ﹺﺑ ﹶﻔ ﺮ ﹴﺐ )ﺑﻌﺪ ﺗ )ﻭ ﺳ ﻦ( ﻭﻗﻴﻞ :ﳚ
ﻉ( ﰲ ﺗ ﻌ ﻮ ﺫ ﺃﻭ ﻗﺮﺍ َﺀ ﺓ ﻭﻟﻮ ﺸ ﹺﺮ
ﻉ ﺍﻹﻣﺎﻡﹺ) ،ﻣﺎ ﱂ ﻳ ﺐ ﻋﻠﻰ ﹶﻇ ﻦ ﺍﳌﹶﺄﻣﻮ ﹺﻡ ﺇﺩﺭﺍ ﻙ ﺭﻛﻮ ﹺ ﺕ ﺍﻟ ﻮ ﹾﻗﺖ ﻭ ﹶﻏﹶﻠ ﺇﻥ ﹶﺃ ﻣ ﻦ ﹶﻓ ﻮ
ﺕ ﺳﻮ ﺭ ﺓ( ﻑ( ﺃﻱ ﺍﳌﺄﻣﻮﻡ) ،ﹶﻓ ﻮ ﺠﻠﺲ ﻣﺄﻣﻮ ﻡ( ﻣﻊ ﺇﻣﺎﻣﻪ ،ﻭﺇﻥ ﹶﺃ ﻣ ﻦ ﻣﻊ ﺗ ﹾﺄ ﻣﻴﹺﻨ ﻪ) .ﻭﺇﻥ ﺧﺎ ﺳﻬﻮﹰﺍ) .ﺃﻭ ﻳ
ﺕ ﺍﻟﺴﻮ ﺭ ﺓ
ﺤ ﱠﻘﻖ ،ﻭﻓﹶﻮﺍ
ﺡ ﻣ
ﺴ ﻦ ﻟﻪ .ﻛﻤﺎ ﺫﻛﺮ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﻟﻌﺒﺎﺏ ﻭﻗﺎﻝ :ﻷﻥ ﺇﺩﺭﺍ ﻙ ﺍﻻ ﹾﻓﺘﺘﺎ ﹺ
ﺣﻴﺚ ﺗ
26
ﺖ ﻭ ﺟ ﹺﻬ ﻲ ﺃﻱ ﺫﺍﰐ ﻀﻠﹸﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﻫﻲ :ﻭ ﺟ ﻬ ﻣ ﻮﻫﻮﻡ ،ﻭﻗﺪ ﻻ ﻳﻘﻊ .ﻭﻭﺭﺩ ﻓﻴﻪ ﺃ ﺩ ﻋﻴ ﹲﺔ ﻛﺜﲑ ﹲﺓ .ﻭﺃﻓ
ﺴﻠﻤﺎﹰ ،ﻭﻣﺎ ﺃﻧﺎ ﻣ ﻦ ﳊ ﻖ ﻣ ﻼ ﻋﻦ ﺍﻷﺩﻳﺎ ﻥ ﺇﱃ ﺍﻟﺪﻳ ﹺﻦ ﺍ ﹶ ﺽ ﺣﻨﻴﻔﹰﺎ ﺃﻱ ﻣﺎﺋ ﹰ ﺕ ﻭﺍ َﻷ ﺭ ﻟﱠﻠﺬﻱ ﹶﻓ ﹶﻄ ﺮ ﺍﻟﺴﻤﻮﺍ
ﻚ ﹸﺃ ﻣ ﺮﺕ ،ﻭﺃﹶﻧﺎ
ﻚ ﻟﻪ ،ﻭﺑﺬﻟ ﺏ ﺍﻟﻌﺎﹶﻟ ﻤﲔ ،ﻻ ﺷﺮﹺﻳ ﻱ ﻭ ﻣﻤﺎﺗﻲ ﷲ ﺭ ﺤﻴﺎ
ﺴﻜﻲ ﻭ ﻣ ﺸﺮﹺﻛﲔ .ﹺﺇ ﱠﻥ ﺻﻼﺗﻲ ﻭﻧ ﺍ ﹸﳌ
ﺤﺼﻮﺭﻳ ﻦ ﻉ ﺑﻪ ،ﻭﻳﺰﻳ ﺪ ﻧﺪﺑﹰﺎ ﺍ ﹸﳌﻨ ﹶﻔ ﹺﺮﺩ ،ﻭﺇﻣﺎ ﻡ ﻣ ﺴ ﻤ ﻊ ﻗﺮﺍ َﺀ ﹶﺓ ﺇﻣﺎ ﻣ ﻪ ﺍﻹِﺳﺮﺍ
ﺴﻦ ﻟﻤﺄﻣﻮ ﹴﻡ ﻳ
ﲔ .ﻭﻳ
ﺴﻠ ﻤ
ﻣ ﻦ ﺍ ﹸﳌ
ﻏﲑ ﺃ ﹺﺭﻗﹼﺎ َﺀ ﻭﻻ ﻧﹺﺴﺎ ٌﺀ ﻣﺘﺰﻭﺟﺎﺕ ﺭﺿﻮﺍ ﺑﺎﻟﺘﻄﻮﻳ ﹺﻞ ﹶﻟﻔﹾﻈﹰﺎ ﻭﹶﻟ ﻢ ﻳ ﹾﻄﺮﺃ ﹶﻏﻴﺮﻫﻢ ،ﻭﺇﻥ ﹶﻗ ﱠﻞ ﺣﻀﻮ ﺭ ﻩ .ﻭﱂ ﻳﻜﹸﻦ
ﺠ ﺪ ﻣ ﹾﻄﺮﻭﻗﹰﺎ.
ﺍﳌﹶﺴ ﹺ
ﻕ ﻭﺍ ﹶﳌ ﻐﺮﹺﺏ .ﺍﻟﱠﻠ ﻬ ﻢ ﺸ ﹺﺮ ﹺ ﺕ ﺑﲔ ﺍ ﹶﳌ ﻱ ﻛﻤﺎ ﺑﺎ ﻋ ﺪ ﻭﻣﻨﻪ ﻣﺎ ﺭﻭﺍ ﻩ ﺍﻟﺸﻴﺨﺎﻥ :ﺍﻟﱠﻠ ﻬ ﻢ ﺑﺎ ﻋ ﺪ ﺑﻴﻨﹺﻲ ﻭﺑﻴ ﻦ ﺧﻄﺎﻳﺎ
ﺏ ﺴ ﹸﻞ ﺍﻟﱠﺜ ﻮ ﻱ ﻛﻤﺎ ﻳ ﻐ ﺴﻠﹾﲏ ﻣﻦ ﺧﻄﺎﻳﺎ ﺲ .ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻏ ِ
ﺾ ﻣ ﻦ ﺍﻟ ﺪﻧ ﹺ ﺏ ﺍﻷﺑﻴ ﻱ ﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﱠﺜ ﻮ ﻧ ﱢﻘﻨﹺﻲ ﻣ ﻦ ﺧﻄﺎﻳﺎ
ﺴ ﻦ )ﺗ ﻌ ﻮ ﹲﺫ( ﻭﻟﻮ ﰲ ﺻﻼﺓ ﺍﳉﹶﻨﺎ ﺯﺓ، ﺡ ﻭﺗﻜﺒ ﹺﲑ ﺻﻼ ﺓ ﻋﻴ ﺪ ﺇ ﹾﻥ ﹶﺃﺗﻰ ﻤﺎ ﻳ ﺑﺎﳌﺎ ِﺀ ﻭﺍﻟﱠﺜ ﹾﻠ ﹺﺞ ﻭﺍﻟﺒ ﺮ ﺩ () .ﺑ ﻌﺪ ﺍﻓﺘﺘﺎ ﹴ
ﻉ ﰲ ﻗﺮﺍ َﺀ ﺓ ﻭﻟﻮ ﺳﻬﻮﹰﺍ .ﻭﻫﻮ ﰲ ﺸ ﹺﺮ
ﺲ ﻣﻊ ﺇﻣﺎ ﻣ ﻪ )ﻛ ﱠﻞ ﺭ ﹾﻛ ﻌ ﺔ( ﻣﺎ ﹶﻟ ﻢ ﻳ ﳉ ﻬ ﹺﺮﻳ ﺔ .ﻭﺇﻥ ﺟﹶﻠ ﺳ ﺮﹰﺍ ﻭﻟﻮ ﰲ ﺍ ﹶ
ﺍﻷﻭﱃ ﺁ ﹶﻛﺪ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺗ ﺮ ﹸﻛ ﻪ.
ﺠ ﻤ ﹴﻊ )ﻣﻨﻬﺎ( ﺃﻱ ﻣ ﻦ ﺴﻤﻠﺔ ،ﺧﻼﻓﹰﺎ ﻟ ﺱ ﻛﻞ ﺁﻳ ﺔ( ﺣﱴ ﻋﻠﻰ ﺁ ﺧ ﹺﺮ ﺍﻟﺒ ﻒ ﻋﻠﻰ ﺭﺃ ﹺ ﺴ ﻦ )ﻭﻗ )ﻭ( ﻳ
ﻒ ﺲ ﹺﺑ ﻮ ﹾﻗ
ﺖ ﻋﹶﻠﻴ ﹺﻬ ﻢ{ ﻷﻧﻪ ﻟﻴ ﻒ ﻋﻠﻰ }ﹶﺃﻧ ﻌ ﻤ ﻉ .ﻭﺍ َﻷﻭﱃ ﺃﻥ ﻻ ﻳ ﻘ ﺖ ﲟﺎ ﺑ ﻌﺪﻫﺎ ،ﻟﻼﺗﺒﺎ ﹺ ﺤﺔ ،ﻭﺇﻥ ﺗ ﻌﱠﻠ ﹶﻘ ﺍﻟﻔﺎﺗ
ﲔ( ﺃﻱ ﻗﻮﻟﻪ: ﺴ ﻦ )ﺗﺄ ﻣ ﺴ ﻦ ﺍﻹِﻋﺎ ﺩ ﹸﺓ ﻣﻦ ﹶﺃ ﻭ ﹺﻝ ﺍﻵﻳ ﺔ) .ﻭ( ﻳ ﻒ ﻋﻠﻰ ﻫﺬﺍ ﱂ ﺗ ﻭﻻ ﻣﻨﺘﻬﻰ ﺁﻳ ﺔ ﻋﻨﺪﻧﺎ ،ﻓﺈﻥ ﻭﹶﻗ
ﺏ ﺍﻟﻌﺎﹶﻟ ﻤﲔ ) ،ﻋ ﻘﺒﻬﺎ( ﺃﻱ ﺍﻟﻔﺎﲢﺔ ﻭﻟﻮ ﺧﺎﺭﺝ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺴ ﻦ ﺯﻳﺎ ﺩ ﹸﺓ :ﺭ ﻒ ﻭﺍ ﹶﳌ ﺪ .ﻭ ﺣ ﺨﻔﻴ ﺁﻣﲔ .ﺑﺎﻟﺘ
ﳉ ﻬ ﹺﺮﻳﺔ ،ﺣﱴ ﻟ ﹾﻠﻤﺄﻣﻮ ﹺﻡ ﳉ ﻬ ﺮ ﹺﺑ ﻪ ﰲ ﺍ ﹶ ﺴ ﻦ ﺍ ﹶ ﺏ ﺍ ﹾﻏ ﻔ ﺮ ﱄ .ﻭﻳ ﻆ ﺑﹺﺸﻲ ٍﺀ ﺳﻮﻯ ﺭ ﺳ ﹾﻜﺘ ﺔ ﻟﻄﻴ ﹶﻔﺔ ،ﻣﺎ ﱂ ﻳﺘﹶﻠ ﱠﻔ ﹾ
ﺨﺒ ﹺﺮﲔ )ﺇﻣﺎ ﻣ ﻪ ﺇﻥ ﺳ ﻤ ﻊ( ﻗﺮﺍ َﺀﺗﻪ ،ﻟ ﲔ )ﻣﻊ( ﺗﺄ ﻣ ﹺ ﳉ ﻬ ﹺﺮﻳ ﺔ ﺗﺄﹾﻣ
ﻟ ﻘﺮﺍ َﺀ ﺓ ﺇﻣﺎ ﹴﻡ ﺗﺒﻌﹰﺎ ﻟﻪ) .ﻭ( ﺳ ﻦ ﻟﻤﺄﻣﻮ ﹺﻡ ﰲ ﺍ ﹶ
ﺍﻟﺸﻴﺨﲔ" :ﺇﺫﺍ ﺃ ﻣ ﻦ ﺍﻹﻣﺎ ﻡ ﺃﻱ ﺃﺭﺍ ﺩ ﺍﻟﺘﺄﻣﲔ ﹶﻓﹶﺄ ﻣﻨﻮﺍ .ﻓﺈﻧﻪ ﻣ ﻦ ﻭﺍﹶﻓ ﻖ ﺗﺄﻣﻴﻨ ﻪ ﺗﺄﻣﲔ ﺍﳌﻼﺋ ﹶﻜ ﺔ ﹸﻏ ﻔ ﺮ ﻟ ﻪ ﻣﺎ ﺗﻘ ﺪ ﻡ
ﺐ ﺤﺮﻱ ﻣﻘﺎ ﺭﻧﺔ ﺍﻹﻣﺎ ﹺﻡ ﺇ ﹼﻻ ﻫﺬﺍ .ﻭﺇﺫﺍ ﱂ ﻳﺘ ﻔ ﻖ ﻟﻪ ﻣﻮﺍﹶﻓﻘﹶﺘﻪ ﺃ ﻣ ﻦ ﻋ ﻘ ﺴ ﻦ ﻓﻴﻪ ﺗ ﺲ ﻟﻨﺎ ﻣﺎ ﻳ ﻣ ﻦ ﹶﺫﻧﹺﺒ ﻪ" .ﻭﻟﻴ
ﲔ ﹶﺃ ﻣ ﻦ ﺍﳌﺄﻣﻮ ﻡ ﺟﻬﺮﹰﺍ .ﻭﺁﻣﲔ ﺍﺳ ﻢ ﻓ ﻌ ﹴﻞ ﲟﻌﲎ ﺗﺄﻣﻴﹺﻨ ﻪ .ﻭﺇﻥ ﺃ ﺧ ﺮ ﺇﻣﺎ ﻣ ﻪ ﻋﻦ ﺍﻟ ﺰ ﻣ ﹺﻦ ﺍ ﹶﳌﺴﻨﻮ ﻥ ﻓﻴﻪ ﺍﻟﺘﺄ ﻣ
ﻒ. ﺴ ﱠﻜ ﻦ ﻋﻨ ﺪ ﺍﻟ ﻮ ﹾﻗ
ﺠﺐ ،ﻣﺒﻨﹺﻲ ﻋﻠﻰ ﺍﻟ ﹶﻔﺘﺢﹺ ،ﻭﻳ ﺍﺳﺘ ﹺ
ﺤ ﹶﺔ ﺇﻥ ﻋﻠ ﻢ ﺃﻧﻪ ﻳ ﹾﻘﺮﺅﻫﺎ ﰲ ﳉ ﻬ ﹺﺮﻳﺔ ﺑ ﹶﻘ ﺪ ﹺﺭ ﻗﺮﺍﺀَ ﺓ ﺍﳌﺄﻣﻮ ﹺﻡ ﺍﻟﻔﹶﺎﺗ ﺖﰲﺍﹶ ﺴ ﹸﻜ ﺴ ﻦ ﻟﻺِﻣﺎ ﹺﻡ ﺃﻥ ﻳ ]ﻓﺮﻉ[ :ﻳ
ﺴ ﹾﻜﺘ ﺔ ﹺﺑﺪﻋﺎ ٍﺀ ﺃﻭ ﻗﺮﺍ َﺀﺓ ،ﻭ ﻫ ﻲ ﹶﺃ ﻭﻟﹶﻰ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺣﻴﻨﺌ ﺬ ﺸﺘ ﻐ ﹶﻞ ﰲ ﻫ ﺬ ﻩ ﺍﻟ ﺳ ﹾﻜﺘ ﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎ ﻫﺮ ،ﻭﺃﻥ ﻳ
ﺐ ﻭﺍﳌﹸﻮﺍﻻ ﹶﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺎ ﻳ ﹾﻘﺮﺅﻫﺎ ﻭﺑ ﻌﺪﻫﺎ.. ﹶﻓﻴ ﹾﻈ ﻬ ﺮ ﺃﻧﻪ ﻳﺮﺍﻋﻲ ﺍﻟﺘ ﺮﺗﻴ
ﲔ ﺁ ﺧﺮﹺﻫﺎ ﻭﺗﻜﺒ ﲑ ﺓ ﺍﻟﺮﻛﻮﻉ، ﺴ ﻦ ﺳ ﹶﻜﺘ ﹲﺔ ﹶﻟﻄﻴ ﹶﻔ ﹲﺔ ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠﻪ ،ﺑﲔ ﺁﻣﲔ ﻭﺍﻟﺴﻮﺭﺓ ،ﻭﺑ ]ﻓﺎﺋﺪﺓ[ :ﻳ
ﺙ
ﺴ ﻤﹶﻠ ﺔ) .ﻭ( ﺳ ﻦ ﺁﻳ ﹲﺔ ﻓﺄ ﹾﻛﺜﹶﺮ ،ﻭﺍ َﻷ ﻭﻟﹶﻰ ﺛﻼ ﹲ ﲔ ﺍﻟﺒ ﲔ ﺍﻟﺘ ﻌ ﻮ ﺫ ﻭﺑﻴﻨ ﻪ ﻭﺑ ﺡ ﻭﺑﻴﻨﻪ ﻭﺑ ﺤ ﺮ ﹺﻡ ﻭﺩﻋﺎ ِﺀ ﺍﻻﻓﺘﺘﺎ ﹺ ﻭﺑﲔ ﺍﻟﺘ
ﺼ ﹸﻞ
ﺤ
ﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓ ﻌ ﻲ .ﻭﻳ
ﺴ ﻤﹶﻠ ﺔ .ﻧ
ﺴ ﻦ ﻟ ﻤ ﻦ ﹶﻗﺮﺃﻫﺎ ﻣﻦ ﺃﺛﻨﺎ ِﺀ ﺳﻮ ﺭ ﺓ ﺍﻟﺒ
ﺤ ﺔ .ﻭﻳ
)ﺑ ﻌﺪﻫﺎ( ﺃﻱ ﺑ ﻌ ﺪ ﺍﻟﻔﺎﺗ
27
ﺴ ﻤﹶﻠ ﺔ
ﻆ ﹶﻏﻴﺮﻫﺎ ،ﻭﺑﻘﺮﺍ َﺀ ﺓ ﺍﻟﺒ ﺤ ﹶﻔ ﹾﺴﻨ ﺔ ﺑﺘﻜﺮﻳﺮﹺ ﺳﻮ ﺭ ﺓ ﻭﺍ ﺣ ﺪ ﺓ ﰲ ﺍﻟ ﺮ ﹾﻛ ﻌﺘﲔ ،ﻭﺑﺈﻋﺎ ﺩ ﺓ ﺍﻟﻔﺎﺗﺤ ﺔ ﺇﻥ ﱂ ﻳ ﺻ ﹸﻞ ﺍﻟ ﺃ
ﻀ ﹸﻞ ﻣ ﻦﺤﺔ ،ﻭ ﺳﻮﺭ ﺓ ﻛﺎ ﻣﹶﻠ ﺔ ﺣﻴﺚ ﱂ ﻳ ﹺﺮ ﺩ ﺍﻟﺒ ﻌﺾ ،ﻛﻤﺎ ﰲ ﺍﻟﺘﺮﺍﻭﹺﻳ ﹺﺢ ﹶﺃ ﹾﻓ ﺼ ﺪ ﺃﻧﻬﺎ ﺍﻟﱵ ﻫ ﻲ ﺃﻭﻝ ﺍﻟﻔﹶﺎﺗ ﻻ ﹺﺑ ﹶﻘ
ﺝ ﹺﺑﺒ ﻌﺪﻫﺎ ﻣﺎ ﹶﻟ ﻮ ﻗ ﺪﻣﻬﺎ ﻋﻠﹶﻴﻬﺎ ﻓﻼ ﺾ ﹶﻃﻮﹺﻳﻠ ﺔ ﻭﺇﻥ ﻃﺎ ﹶﻝ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺗ ﺮﻛﹸﻬﺎ ﺭﹺﻋﺎﻳ ﹰﺔ ﻟ ﻤ ﻦ ﹶﺃ ﻭ ﺟﺒﻬﺎ .ﻭ ﺧ ﺮ ﺑ ﻌ ﹺ
ﺠ ﺰ ﻋﻦ ﺤ ﺔ ﻣ ﻦ ﻳ ﹾﻠﺤﻦ ﻓﻴﻪ ﹶﻟﺤﻨﹰﺎ ﻳ ﻐﻴ ﺮ ﺍ ﹶﳌ ﻌﻨﻰ .ﻭﺇﻥ ﻋ
ﺤﺴﺐ ،ﺑﻞ ﻳ ﹾﻜ ﺮ ﻩ ﺫﻟﻚ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳ ﹾﻘﺮﺃ ﻏ ﲑ ﺍﻟﻔﺎﺗ ﺗ
ﳊ ﺮﻣﺔ.ﺿﺮﻭﺭﺓ .ﻭﺗ ﺮ ﻙ ﺍﻟﺴﻮ ﺭ ﺓ ﺟﺎﺋ ﺰ .ﻭ ﻣ ﹾﻘﺘﻀﻰ ﻛﹶﻼ ﻡ ﺍﻹِﻣﺎ ﹺﻡ :ﺍ ﹸ ﺲ ﹺﺑﻘﹸﺮﺁ ﻥ ﺑﻼ ﺍﻟﺘ ﻌﻠﱡﻢ ،ﻷﻧﻪ ﻳﺘﻜﻠﱠﻢ ﲟﺎ ﹶﻟﻴ
ﻕ ﺑﺄﻥ ﺴﺒﻮ ﹴﺴ ﻦ ﰲ ﺍﻷﺧﲑﺗﻴﻦ ﺇ ﱠﻻ ﻟ ﻤ ﺴ ﻦ )ﰲ( ﺍﻟ ﺮ ﹾﻛ ﻌﺘﻴ ﹺﻦ )ﺍﻷَﻭﻟﻴﻴ ﹺﻦ( ﻣﻦ ﺭﺑﺎﻋﻴ ﺔ ﺃﻭ ﺛﹸﻼﺛﻴ ﺔ ﻭﻻ ﺗ )ﻭ( ﺗ
ﱂ ﻳ ﺪ ﹺﺭ ﻙ ﺍﻷُﻭﹶﻟﻴﻴ ﹺﻦ ﻣﻊ ﺇﻣﺎﻣﻪ ﻓﻴ ﹸﻘ ﺮﺅﻫﺎ ﰲ ﺑﺎﻗﻲ ﺻﻼﺗ ﻪ ﺇﺫﺍ ﺗﺪﺍ ﺭ ﹶﻛ ﻪ ﻭﱂ ﻳ ﹸﻜ ﻦ ﹶﻗﺮﺃﻫﺎ ﻓﻴﻤﺎ ﹶﺃ ﺩﺭﻛﻪ ،ﻣﺎ ﱂ
ﺴ ﻦ ﺃﻥ ﺤ ﹶﺔ ﻓﺎﻟﺴﻮ ﺭ ﹶﺓ ﹶﺃ ﻭﻟﹶﻰ .ﻭﻳ ﺤ ﻤ ﹶﻞ ﻋﻨ ﻪ ﺍﻟﻔﺎﺗ ﺴﺒﻮﻗﹰﺎ ﻓﻴﻤﺎ ﹶﺃ ﺩ ﺭﻛﹶﻪ ،ﻷﻥ ﺍﻹِﻣﺎ ﻡ ﺇﺫﺍ ﺗ ﻂ ﻋﻨﻪ ﻟ ﹶﻜ ﻮﹺﻧ ﻪ ﻣ ﺴ ﹸﻘ ﹾ
ﺗ
ﺤﻒ ،ﻭﻋﻠﻰ ﺼ ﺐ ﺍ ﹸﳌ ﺺ ﺑﺘﻄﻮﻳ ﹺﻞ ﺍﻟﺜﹼﺎﹺﻧﻴ ﺔ .ﻭﺃﻥ ﻳ ﹾﻘﺮﺃ ﻋﻠﻰ ﺗﺮﺗﻴ ﹺ ﻳ ﹶﻄ ﻮ ﹶﻝ ﻗﺮﺍ َﺀ ﹶﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ،ﻣﺎ ﱂ ﻳ ﹺﺮ ﺩ ﻧ
ﺽ ﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺗﻄﻮﻳ ﹸﻞ ﺍﻷﻭﱃ ﻛﹶﺄ ﹾﻥ ﹶﻗ ﺮﹶﺃ ﺍﻹِﺧﻼﺹ ،ﻓﻬﻞ ﻳ ﹾﻘ ﺮﹸﺃ ﺍﻟﺘﻮﺍﱄ ،ﻣﺎ ﱂ ﺗﻜﹸﻦ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﹶﺃ ﹾﻃ ﻮ ﹸﻝ ﻭﻟﻮ ﺗﻌﺎ ﺭ
ﺏ ﺍﻷﻭﻝ .ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﰲ ﺤﺘ ﻤﻞﹲ ،ﻭﺍﻷ ﹾﻗ ﺮ ﺍﻟ ﹶﻔﹶﻠ ﻖ ﻧﻈﹶﺮﹰﺍ ﻟﻠﺘ ﺮﺗﻴﺐﹺ؟ ﺃﻭ ﺍﻟ ﹶﻜ ﻮﹶﺛ ﹺﺮ ﻧﻈﺮﹰﺍ ﻟﺘﻄﻮﻳ ﹺﻞ ﺍﻷﻭﱃ؟ ﻛ ﱞﻞ ﻣ
ﳉ ﻬ ﹺﺮﻳ ﺔﺴ ﻦ ﻗﺮﺍ َﺀ ﹸﺓ ﺍﻵﻳ ﺔ )ﻝ( ﻹِﻣﺎ ﹺﻡ ﻭ ﻣﻨﻔﺮ ﺩ ﻭ )ﻏ ﹺﲑ ﻣﺄﻣﻮ ﻡ ﺳ ﻤ ﻊ( ﻗﺮﺍ َﺀ ﹶﺓ ﺇﻣﺎ ﻣ ﻪ ﰲ ﺍ ﹶ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ .ﻭﺇﳕﺎ ﺗ
ﺴ ﻦﺴ ﻤﻌﻬﺎ ،ﺃﻭ ﺳ ﻤ ﻊ ﺻﻮﺗﹰﺎ ﻻ ﻳ ﻤﻴﺰ ﺣﺮﻭﹶﻓﻪ ،ﹶﻓﻴ ﹾﻘ ﺮﹾﺃ ﺳ ﺮﹰﺍ .ﻟﻜﻦ ﻳ ﺤﺮﻡ .ﺃﻣﺎ ﻣﺄﻣﻮﻡ ﱂ ﻳ ﻓﺘ ﹾﻜﺮﻩ ﻟﻪ .ﻭﻗﻴﻞ :ﺗ
ﺤ ﺔ ﺇﻣﺎ ﻣ ﻪ ﺇﻥ ﹶﻇ ﻦ ﺇ ﺩﺭﺍﻛﹶﻬﺎ ﻗﺒ ﹶﻞ ﺭﻛﻮ ﻋﻪ ،ﻭﺣﻴﻨﺌ ﺬ ﻳﺸﺘﻐﻞ ﺤﺘ ﻪ ﻋﻦ ﻓﺎﺗ ﺴ ﺮﻳ ﺔ ﺗﺄﺧ ﲑ ﻓﺎﺗ ﻟﻪ ﻛﻤﺎ ﰲ ﺃﻭﻟﹶﻴ ﹺﻲ ﺍﻟ
ﻑ ﻉ ﻓﻴﻬﺎ ﻗﺒﻠﻪ ﻭﻟﻮ ﰲ ﺍﻟﺴﺮﻗﺔ ،ﻟﻠﺨﻼ ﺑﺎﻟﺪﻋﺎ ِﺀ ﻻ ﺍﻟﻘﺮﺍ َﺀ ﺓ .ﻭﻗﺎﻝ ﺍ ﹸﳌﺘ ﻮﻟﹼﻲ ،ﻭﺃﻗ ﺮ ﻩ ﺍﺑ ﻦ ﺍﻟ ﺮ ﹾﻓ ﻌ ﺔ :ﻳ ﹾﻜ ﺮ ﻩ ﺍﻟﺸﺮﻭ
ﻍ ﻣﻨﻬﺎ ﹶﻗﺒﻠﹶﻪ. ﺠﺮﻳﺎ ﻥ ﹶﻗ ﻮ ﹴﻝ ﺑﺎﻟﺒﻄﹾﻼ ﻥ ﺇﻥ ﹶﻓ ﺮ ﹶ ﰲ ﺍﻻﻋﺘﺪﺍ ﺩ ﺎ ﺣﻴﻨﺌﺬ ،ﻭﻟ
ﺸ ﻬ ﺪ ﺍﻷ ﻭ ﹺﻝ ﹶﻗﺒ ﹶﻞ ﺍﻹِﻣﺎﻡﹺ ،ﺃﻥ ﺤ ﺔ ﰲ ﺍﻟﺜﹼﺎﻟﹶﺜ ﺔ ﺃﻭ ﺍﻟﺮﺍﹺﺑ ﻌﺔ ،ﺃﻭ ﻣ ﻦ ﺍﻟﺘ ﻍ ﻣﻦ ﺍﻟﻔﹶﺎﺗ ﺴ ﻦ ﻟﻤﺄﻣﻮ ﹴﻡ ﹶﻓ ﺮ ﹶ ]ﻓﺮﻉ[ :ﻳ
ﺿ ﹺﺮ )ﰲ( ﺻﻼﺗﻪ ) ﺟ ﻤ ﻌ ﺔ ﻭﻋﺸﺎﺋﻬﺎ( ﺴ ﻦ ﻟﻠﺤﺎ ﺸﺘﻐ ﹶﻞ ﹺﺑﺪﻋﺎ ٍﺀ ﻓﻴﻬﻤﺎ ،ﺃﻭ ﻗﺮﺍ َﺀ ﺓ ﰲ ﺍﻷُﻭﱃ ﻭﻫﻲ ﹶﺃ ﻭﻟﹶﻰ) .ﻭ( ﻳ ﻳ
ﺖ )ﺁﱂ ﺗﻨﺰﹺﻳﻞ( ﺴ ﻊ ﺍﻟ ﻮ ﹾﻗ
ﺻﺒﺤﻬﺎ( ﺃﻱ ﺍﳉﻤﻌﺔ ﺇﺫﺍ ﺍﺗ ﳉ ﻤ ﻌ ﺔ ﻭﺍﳌﹸﻨﺎﻓﻘﻮﻥ ﺃﻭ ﺳﺒ ﺢ ﻭ ﻫ ﹾﻞ ﹶﺃﺗﺎ ﻙ ﻭ( ﰲ ) ﺳﻮﺭﺓ )ﺍ ﹸ
ﺻﺒ ﹺﺢ ﺍﳉﻤﻌﺔ ﻭﻏﲑﻫﺎ ﺴ ﻦ ﻗﺮﺍ َﺀﺗﻬﻤﺎ ﰲ ﺠ ﺪ ﺓ ) ﻭ ﻫ ﹾﻞ ﹶﺃﺗﻰ .ﻭ( ﰲ ﻣ ﻐ ﹺﺮﺑﹺﻬﺎ )ﺍﻟﻜﺎﻓﺮﻭ ﹶﻥ ﻭﺍ ِﻹﺧﻼﺹ( .ﻭﻳ ﺴ ﺍﻟ
ﻉ ﰲ ﺍﻟ ﹸﻜ ﱢﻞ. ﺤﻴ ﺔ ﻭﺍﻻﺳﺘﺨﺎ ﺭ ﺓ ﻭﺍ ِﻹﺣﺮﺍﻡﹺ ،ﻟﻼﺗﺒﺎ ﹺ ﻑ ﻭﺍﻟﺘ ﺏ ﻭﺍﻟﻄﱠﻮﺍ ﺠ ﹺﺮ ﻭﺍ ﹶﳌ ﻐ ﹺﺮ ﹺ
ﻟﻠﻤﺴﺎﻓﺮﹺ ،ﻭﰲ ﺭ ﹾﻛ ﻌﺘ ﻲ ﺍﻟ ﹶﻔ
]ﻓﺮﻉ[ :ﻟﻮ ﺗ ﺮ ﻙ ﹺﺇ ﺣﺪﻯ ﺍ ﹸﳌ ﻌﻴﻨﺘﻴ ﹺﻦ ﰲ ﺍﻷُﻭﱃ ﺃﺗﻰ ﻤﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﺃﻭ ﹶﻗ ﺮﹶﺃ ﰲ ﺍﻷُﻭﱃ ﻣﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﹶﻗ ﺮﹶﺃ
ﻉ ﰲ ﻏ ﹺﲑ ﺍﻟﺴﻮ ﺭ ﺓ ﺍ ﹸﳌ ﻌﻴﻨﺔ ،ﻭﻟﻮ ﺳﻬﻮﺍﹰ ،ﹶﻗ ﹶﻄﻌﻬﺎ ﻭﻗﺮﺃ ﺍ ﹸﳌ ﻌﻴﻨﺔ ﻧﺪﺑﹰﺎ .ﻭﻋﻨ ﺪ ﺿﻴ ﹺﻖ ﻓﻴﻬﺎ ﻣﺎ ﰲ ﺍﻷُﻭﱃ .ﻭﻟﻮ ﺷ ﺮ
ﺤﻔﹶﻆ ﺇﻻ ﺇﺣﺪﻯ ﺾ ﺍﻟﻄﻮﻳﻠﺘﲔ ﺍ ﹸﳌ ﻌﻴﻨﺘﲔ ،ﺧﻼﻓﹰﺎ ﻟﻠﻔﺎﺭﻗﻲ .ﻭﻟﻮ ﱂ ﻳ ﺖ :ﺳﻮﺭﺗﺎﻥ ﻗﺼﲑﺗﺎﻥ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺑ ﻌ ﹺ ﻭ ﹾﻗ
ﳉﻤﻌ ﺔ ﻣﺜﻼﹰ، ﺻﺒ ﹺﺢ ﺍ ﹸﺍ ﹸﳌ ﻌﻴﻨﺘﲔ ﻗﺮﺃﻫﺎ ﻭﻳﺒﺪﻝ ﺍﻻﺧﺮﻯ ﹺﺑﺴﻮ ﺭ ﺓ ﺣ ﻔﻈﹶﻬﺎ ﻭﺇﻥ ﻓﺎﺗ ﻪ ﺍﻟﻮﻻ ُﺀ .ﻭﻟﻮ ﺍ ﹾﻗﺘﺪﻯ ﰲ ﺛﺎﻧﻴ ﺔ
ﻭ ﺳ ﻤ ﻊ ﻗﺮﺍ َﺀ ﹶﺓ ﺍﻹﻣﺎ ﹺﻡ } ﻫ ﹾﻞ ﹶﺃﺗﻰ{ ﻓﻴ ﹾﻘﺮﺃ ﰲ ﺛﺎﹺﻧﻴﺘ ﻪ ﺇﺫﺍ ﻗﺎ ﻡ ﺑﻌ ﺪ ﺳﻼ ﹺﻡ ﺍﻹﻣﺎ ﹺﻡ ﺍﱂ ﺗﱰﻳﻞ .ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ
ﺝ ﺃﻧﻪ ﻳ ﹾﻘﺮﺃ ﰲ ﺛﺎﻧﻴﺘﻪ ﺇﺫﺍ ﻗﺎ ﻡ ﻫ ﹾﻞ
ﺡ ﺍ ﳌﻨﻬﺎ ﹺ
ﺍﻟﻜﻤﺎ ﹸﻝ ﺍﻟﺮﺩﺍ ﺩ ﻭﺗﹺﺒ ﻌ ﻪ ﺷﻴﺨﻨﺎ ﰲ ﻓﺘﺎﻭﻳﻪ .ﻟﻜﻦ ﻗﻀﻴﺔ ﻛﻼ ﻣ ﻪ ﰲ ﺷﺮ ﹺ
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ﻉ ﺍﻟﺜﺎﻧﻴ ﺔ ﻓﻜﻤﺎ ﻟﻮ ﱂ ﻳ ﹾﻘ ﺮﹾﺃ
ﺃﺗﻰ ،ﻭﺇﺫﺍ ﹶﻗ ﺮﹶﺃ ﺍﻹِﻣﺎ ﻡ ﻏﲑﻫﺎ ﻗﺮﺃﻫﻤﺎ ﺍﳌﺄﻣﻮ ﻡ ﰲ ﺛﺎﻧﻴﺘﻪ .ﻭﺇﻥ ﺃﺩ ﺭ ﻙ ﺍﻹِﻣﺎ ﻡ ﰲ ﺭﻛﻮ ﹺ
ﺠ ﺪ ﹶﺓ ﻭﻫﻞ ﹶﺃﺗﻰ ﰲ ﺛﺎﻧﻴﺘﻪ .ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ. ﺴ ﺷﻴﺌﹰﺎ ﻓﻴ ﹾﻘ ﺮﹸﺃ ﺍﻟ
ﺻﺒ ﹺﺢ ﻭﹸﺃﻭﻟﹶﻴ ﻲ ﺍﻟ ﻌﺸﺎ َﺀﻳ ﹺﻦ ﻭ ﺟ ﻤ ﻌ ﺔ ﻭﻓﻴﻤﺎ ﻳ ﹾﻘﻀﻲ ﺑﲔ
ﳉ ﻬ ﺮ ﺑﺎﻟﻘﺮﺍ َﺀ ﺓ ﻟﻐ ﹺﲑ ﻣﺄﻣﻮ ﹺﻡ ﰲ
ﺴ ﻦ ﺍ ﹶ
]ﺗﻨﺒﻴﻪ[ :ﻳ
ﻑﺲ ﻭﻃﹸﻠﻮﻋﻬﺎ ،ﻭﰲ ﺍﻟﻌﻴ ﺪﻳﻦ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻮ ﹶﻗﻀﺎ ًﺀ ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﻭﺗ ﹺﺮ ﺭﻣﻀﺎ ﻥ ﻭﺧﺴﻮ ﺸ ﻤ ﹺ ﺏ ﺍﻟ ﻏﹸﺮﻭ ﹺ
ﺼﻞﹶ، ﺵ ﻋﻠﻰ ﳓﻮ ﻧﺎﺋ ﹴﻢ ﺃﻭ ﻣ ﺼ ﹶﻞ ﻭﻏﲑﻩ ﺇﻥ ﺷ ﻮ ﺠ ﻬ ﺮ ﻣ
ﳉ ﻬﺮ ،ﻟﻠﻨﻬﻲ ﻋﻨﻪ .ﻭﻻ ﻳ
ﺍﻟ ﹶﻘ ﻤ ﹺﺮ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﻟﻠﻤﺄﻣﻮ ﹺﻡ ﺍ ﹶ
ﺼﻠﱢﻲ ﻣ ﹸﻄﻠﹶﻘﺎﹰ ،ﻷﻥ ﻀ ﺮ ﺓ ﺍ ﹸﳌ
ﳉ ﻬﺮﹺ ﹺﺑﻘﹸﺮﺁ ﻥ ﺃﻭ ﻏ ﹺﲑ ﻩ ﲝ ﻀ ﻬ ﻢ ﺍ ﹶﳌﻨ ﻊ ﻣ ﻦ ﺍ ﹶﺚ ﺑ ﻌ ﺤ ﹶﹶﻓﻴ ﹾﻜﺮﻩ .ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ .ﻭﺑ
ﳉ ﻬ ﹺﺮ ﻭﺍ ِﻹﺳﺮﺍ ﹺﺭ ﰲ ﺍﻟﻨﻮﺍﻓ ﹺﻞ ﲔﺍﹶ ﻂﺑ ﻅ ﻭﺍﻟﻘﹸﺮﺍﺀِ ،ﻭﻳﺘﻮ ﺳ ﹸ ﺼﻠﱢﲔ ﺃﻱ ﺃﺻﺎﹶﻟ ﹰﺔ ﺩﻭﻥ ﺍﻟ ﻮﻋﺎ ﻒ ﻋﻠﻰ ﺍ ﹸﳌ ﺍﳌﺴﺠ ﺪ ﻭ ﹾﻗ
ﺾ ﻭﺭ ﹾﻓ ﹴﻊ( ﻟﻼﺗﺒﺎﻉ) ،ﻻ( ﰲ ﺭ ﹾﻓ ﹴﻊ )ﻣﻦ ﻼ )ﻭ( ﺳ ﻦ ﻟ ﻤﻨ ﹶﻔ ﹺﺮ ﺩ ﻭﺇﻣﺎ ﹴﻡ ﻭﻣﺄﻣﻮ ﹴﻡ )ﺗﻜﺒ ﲑ ﰲ ﹸﻛ ﱢﻞ ﺧ ﹾﻔ ﹴ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﹶﻘ ﺔ ﹶﻟﻴ ﹰ
ﺼ ﹶﻞ ﺇﱃ ﻼ :ﺳ ﻤ ﻊ ﺍﻟﹼﻠ ﻪ ﻟ ﻤ ﻦ ﺣ ﻤ ﺪﻩ) ،ﻭ( ﺳ ﻦ ) ﻣﺪﻩ( ﺃﻱ ﺍﻟﺘﻜﺒﲑ ﺇﱃ ﺃﻥ ﻳ ﻉ( ،ﺑﻞ ﻳ ﺮﹶﻓ ﻊ ﻣﻨﻪ ﻗﺎﺋ ﹰ ﺭﻛﻮ ﹴ
ﺤ ﺮ ﹺﻡ )ﻹِﻣﺎ ﹴﻡ(ﺴ ﺔ ﺍﻻﺳﺘﺮﺍ ﺣ ﺔ) .ﻭ( ﺳ ﻦ ) ﺟ ﻬ ﺮ ﺑ ﻪ( ﺃﻱ ﺑﺎﻟﺘﻜﺒﲑ ﻟﻼﻧﺘﻘﺎ ﹺﻝ ﻛﺎﻟﺘ ﺠ ﹾﻠ
ﺍ ﹸﳌﻨﺘﻘ ﹺﻞ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﹶﻓﺼﻞ ﹺﺑ
ﻭﻛﺬﺍ ﻣﺒﹼﻠ ﹴﻎ ﺍﺣﺘﻴ ﺞ ﺇﻟﻴﻪ ،ﻟﻜﻦ ﺇﻥ ﻧﻮﻯ ﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﺃﻭ ﻭﺍﻹِﲰﺎﻉ ،ﻭﺇﻻ ﺑﻄﻠﺖ ﺻﻼﺗ ﻪ .ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ
ﺕ ﺻ ﻮ ﻕ ﺍﻷﺋ ﻤ ﺔ ﺍﻷ ﺭﺑﻌﺔ ،ﺣﻴﺚ ﺑﹶﻠ ﹶﻎ ﺍﳌﺄﻣﻮﻣﲔ ﻀﻬﻢ :ﺇﻥ ﺍﻟﺘﺒﻠﻴ ﹶﻎ ﹺﺑ ﺪ ﻋ ﹲﺔ ﻣﻨﻜﹶﺮﺓﹲ ،ﺑﺎﺗﻔﺎ ﹺ ﺝ .ﻗﺎﻝ ﺑﻌ ﺡ ﺍ ﳌﻨﻬﺎ ﹺ ﺷ ﺮ ﹺ
ﺚ ﺗﻨﺎﻝ ﻉ ﺑﺎﳓﻨﺎ ٍﺀ ﲝﻴ ﹸ ﳉ ﻬ ﺮ ﺑﻪ) .ﻟﻐﲑﹺﻩ( ﻣﻦ ﻣﻨ ﹶﻔ ﹺﺮ ﺩ ﻭﻣﺄﻣﻮ ﹴﻡ) .ﻭ( ﺧﺎ ﻣﺴﻬﺎ) :ﺭﻛﻮ ﺍﻹِﻣﺎ ﹺﻡ) .ﻭ ﹸﻛ ﹺﺮ ﻩ( ﺃﻱ ﺍ ﹶ
ﺭﺍﺣﺘﺎﻩ( ﻭﳘﺎ ﻣﺎ ﻋﺪﺍ ﺍﻷﺻﺎﺑﹺﻊ ﻣﻦ ﺍﻟ ﹶﻜ ﱠﻔﲔﹺ ،ﻓﻼ ﻳﻜﻔﻲ ﻭﺻﻮ ﹸﻝ ﺍﻷﺻﺎﺑ ﹺﻊ ) ﺭ ﹾﻛﺒﺘﻴ ﻪ( ﻟﻮ ﺃﺭﺍ ﺩ ﻭﺿﻌﻬﻤﺎ
ﺴ ﹺﻮﻳ ﹸﺔ ﹶﻇ ﻬ ﹴﺮ ﻭ ﻋﻨ ﹴﻖ( ﺑﺄﻥ ﻳ ﻤ ﺪﻫﻤﺎ
ﻉ )ﺗ ﳋ ﹾﻠ ﹶﻘ ﺔ .ﻫﺬﺍ ﺃﻗ ﹼﻞ ﺍﻟﺮﻛﻮﻉ) .ﻭ ﺳ ﻦ( ﰲ ﺍﻟﺮﻛﻮ ﹺ ﻋﻠﻴﻬﻤﺎ ﻋﻨﺪ ﺍﻋﺘﺪﺍ ﹺﻝ ﺍ ﹸ
ﺼﹺﺒﻬﹺﻤﺎ ﻭﺗ ﹾﻔﺮﹺﻳ ﻘﻬﹺﻤﺎ )ﹺﺑ ﹶﻜ ﱠﻔﻴﻪ( ﻣﻊ ﺤ ﺔ ﺍﻟﻮﺍ ﺣ ﺪﺓ ،ﻟﻼﺗﺒﺎﻉ) .ﻭﺃ ﺧ ﹸﺬ ﺭ ﹾﻛﺒﺘﻴ ﻪ( ﻣﻊ ﻧ ﺼﻔﻴ ﺣﱴ ﻳﺼﲑﺍ ﻛﺎﻟ
ﺸﻔﻬﻤﺎ ﻭﺗﻔ ﹺﺮﹶﻗ ﹸﺔ ﺃﺻﺎﹺﺑﻌﻬﻤﺎ ﺗﻔﺮﻳﻘﹰﺎ ﻭﺳﻄﹰﺎ )ﻭﻗﻮﻝ ﺳﺒﺤﺎ ﹶﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴ ﹺﻢ ﻭﺑﹺﺤﻤ ﺪﻩ ،ﺛﻼﺛﹰﺎ( ﻟﻼﺗﺒﺎﻉ .ﻭﺃﻗ ﱡﻞ ﹶﻛ
ﺤ ﹺﻮ ﺳﺒﺤﺎ ﹶﻥ ﺍﷲ ،ﻭﺃﻛﺜ ﺮ ﻩ ﺇﺣﺪﻯ ﻋﺸﺮﺓ .ﻭﻳﺰﻳ ﺪ ﻣﻦ ﻣ ﺮ ﻧﺪﺑﹰﺎ :ﺍﻟﻠﻬ ﻢ ﺍﻟﺘﺴﺒﻴ ﹺﺢ ﻓﻴﻪ ﻭﰲ ﺍﻟﺴﺠﻮ ﺩ ﻣﺮﺓ ،ﻭﻟﻮ ﺑﹺﻨ
ﺼﺮﹺﻱ ﻭ ﻣﺨﻲ ﻭ ﻋﻈﹾﻤﻲ ﻭ ﻋﺼﱯ ﻭ ﺷﻌﺮﻱ ﻚ ﺳ ﻤﻌﻲ ﻭﺑ ﺸ ﻊ ﻟ ﺖ .ﺧ ﻚ ﺃﺳﻠﻤ ﻚ ﺁﻣﻨﺖ ،ﻭﻟ ﻚ ﺭ ﹶﻛ ﻌﺖ ،ﻭﹺﺑ ﻟ
ﺴ ﻦ ﻓﻴﻪ ﻭﰲ ﺍﻟﺴﺠﻮ ﺩ: ﺏ ﺍﻟﻌﺎﳌﲔ .ﻭﻳ ﺖ ﺑ ﻪ ﻗﺪﻣﻲ ﺃﻱ ﲨﻴ ﻊ ﺟﺴﺪﻱ ﷲ ﺭ ﻭﺑﺸﺮﻱ ،ﻭﻣﺎ ﺍﺳﺘ ﹶﻘﱠﻠ
ﻀﻞﹸ ،ﻭﺛﻼﺙ ﺼ ﺮ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴ ﹺﺢ ﺃﻭ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻓﺎﻟﺘﺴﺒﻴ ﺢ ﺃﻓ ﺤ ﻤ ﺪﻙ ،ﺍﻟﻠﻬ ﻢ ﺍ ﹾﻏ ﻔ ﺮ ﱄ .ﻭﻟﻮ ﺍﻗﺘ ﻚ ﺍﻟﻠﻬ ﻢ ﻭﹺﺑ ﺳﺒﺤﺎﻧ
ﻚ ﺭﻛ ﻌﺖ ﺇﱃ ﺁ ﺧ ﹺﺮ ﻩ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺯﻳﺎ ﺩ ﺓ ﺍﻟﺘﺴﺒﻴ ﹺﺢ ﺇﱃ ﺇﺣﺪﻯ ﻋﺸﺮﺓ .ﻭﻳﻜ ﺮ ﻩ ﺍﻻﻗﺘﺼﺎ ﺭ ﺕ ﻣﻊ ﺍﻟﻠﻬ ﻢ ﻟ ﺗﺴﺒﻴﺤﺎ
ﺴ ﻦ ﻟ ﹶﺬ ﹶﻛ ﹴﺮ ﺃﻥ ﻳﺠﺎﻓ ﻲ ﻣ ﺮﹶﻓ ﹶﻘﻴ ﻪ ﻋﻦ ﺟﻨﺒﻴﻪ،ﺱ ﻋﻦ ﺍﻟﻈﱠﻬ ﹺﺮ ﻓﻴﻪ .ﻭﻳ ﺾ ﺍﻟﺮﺃ ﹺ ﻉ ﻭﺍﳌﺒﺎﹶﻟ ﻐ ﹸﺔ ﰲ ﺧ ﹾﻔ ﹺ ﻋﻠﻰ ﺃﻗ ﱢﻞ ﺍﻟ ﺮﻛﹸﻮ ﹺ
ﺾ.
ﻀ ﻪ ﻟﺒ ﻌ ﹴ
ﻀ ﻢ ﻓﻴﻬﻤﺎ ﺑ ﻌ ﻉ ﻭﺍﻟﺴﺠﻮ ﺩ .ﻭﻟﻐ ﹺﲑ ﻩ ﺃﻥ ﻳ ﺨ ﹶﺬﻳﻪ ،ﰲ ﺍﻟ ﺮﻛﹸﻮ ﹺ ﻭﺑﻄﹾﻨﻪ ﻋﻦ ﹶﻓ
ﻉ ﻱ ﻟﺴﺠﻮ ﺩ ﺗﻼ ﻭ ﺓ ﻓﻠﻤﺎ ﺑﻠ ﹶﻎ ﺣ ﺪ ﺍﻟﺮﻛﻮ ﹺ ﻉ ﻏﲑﻩ ،ﻓﻠﻮ ﻫ ﹺﻮ ﻱ ﻟﻠﺮﻛﻮ ﹺ ﺼ ﺪ ﺑﺎﳍ ﹺﻮ ﺐ ﺃﻥ ﻻ ﻳ ﹾﻘ ﺠ ]ﺗﻨﺒﻴﻪ[ :ﻳ ﹺ
ﺱ ﺑﲔ ﺐ ﰒ ﻳ ﺮﻛﹶﻊ ،ﹶﻛﻨ ﻈ ﹺﲑ ﻩ ﻣﻦ ﺍﻻﻋﺘﺪﺍ ﹺﻝ ﻭﺍﻟﺴﺠﻮ ﺩ ﻭﺍﳉﹸﻠﻮ ﹺ ﺼ ﺟ ﻌﹶﻠ ﻪ ﺭﻛﻮﻋﹰﺎ ﱂ ﻳ ﹾﻜﻒ ،ﺑﻞ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺃﻥ ﻳﻨﺘ
29
ﺏ ﻓﹶﻮﺭﹰﺍ ﰒ ﺍﻟ ﺮﻛﹸﻮﻉ ،ﻭﻻ ﳚﻮ ﺯ ﻟﻪ ﻚ ﻏ ﲑ ﻣﺄﻣﻮ ﹴﻡ ﻭﻫﻮ ﺳﺎ ﹺﺟ ﺪ ﻫﻞ ﺭ ﹶﻛﻊ؟ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﻻﻧﺘﺼﺎ ﺠ ﺪﺗﻴﻦ .ﻭﻟﻮ ﺷ
ﺴ ﺍﻟ
ﺍﻟﻘﻴﺎ ﻡ ﺭﺍﻛﻌﹰﺎ.
ﻉ )ﻟﹺﺒ ﺪ ٍﺀ( ﺑﺄﻥ ﻳﻌﻮ ﺩ
ﺤﻘﱠﻖ )ﹺﺑ ﻌ ﻮ ﺩ( ﺑﻌﺪ ﺍﻟﺮﻛﻮ ﹺ
)ﻭ( ﺳﺎﺩﺳﻬﺎ )ﺍﻋﺘﺪﺍ ﹲﻝ( ﻭﻟﻮ ﰲ ﻧ ﹾﻔﻞﹴ ،ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ .ﻭﻳﺘ
ﻚ ﰲ ﺇﲤﺎ ﻣ ﻪ ﻋﺎ ﺩ ﺇﻟﻴﻪ ﻏ ﲑ ﺍﳌﺄﻣﻮ ﹺﻡ ﻓﻮﺭﹰﺍ ﻭﺟﻮﺑﹰﺎ ﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺭﻛﻮ ﻋﻪ ،ﻗﺎﺋﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﻗﺎﻋﺪﹰﺍ .ﻭﻟﻮ ﺷ
ﻉﺴ ﻦ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﰲ ﺭ ﹾﻓ ﻌ ﻪ( ﻣﻦ ﺍﻟﺮﻛﻮ ﹺ ﻭﺇ ﱠﻻ ﺑﻄﻠﺖ ﺻﻼﺗﻪ .ﻭﺍﳌﺄﻣﻮ ﻡ ﻳﺄﰐ ﹺﺑ ﺮ ﹾﻛ ﻌ ﺔ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺇﻣﺎ ﻣ ﻪ) .ﻭﻳ
ﳉ ﻬ ﺮ ﺑ ﻪ ﻹِﻣﺎ ﹴﻡ ﻭﻣﺒﹼﻠ ﹴﻎ ﻷﻧﻪ ﺫ ﹾﻛ ﺮ ﺍﻧﺘﻘﺎ ﹴﻝ) .ﻭ( ﺃﻥ ﻳﻘﻮ ﹸﻝ ) ﺳ ﻤ ﻊ ﺍﷲ ﻟ ﻤ ﻦ ﺣ ﻤ ﺪ ﻩ( ﺃﻱ ﺗ ﹶﻘﺒ ﹶﻞ ﻣﻨﻪ ﺣ ﻤ ﺪﻩ ،ﻭﺍ ﹶ
ﺖ ﻣﻦ ﺷﻲ ٍﺀ ﺑﻌ ﺪ( ﺽ ﻭﻣﻞﺀ ﻣﺎ ﺷﺌ ﺕ ﻭﻣﻞﺀ ﺍﻷﺭ ﹺ ﳊ ﻤﺪ ﻣﻞﺀ ﺍﻟﺴﻤﻮﺍ ﻚﺍ ﹶ ﺏ( ﻟﻼﻋﺘﺪﺍ ﹺﻝ ) :ﺭﺑﻨﺎ ﻟ )ﺑﻌﺪ ﺍﻧﺘﺼﺎ ﹴ
ﺵ .ﻭﻣﻞ ُﺀ ﺑﺎﻟﺮﻓﻊ ﺻﻔﺔ ،ﻭﺑﺎﻟﻨﺼﺐ ﺣﺎﻝ .ﺃﻱ ﻣﺎﻟﺌﹰﺎ ﺑﺘﻘﺪﻳ ﹺﺮ ﹶﻛ ﻮﹺﻧ ﻪ ﺟﹺﺴﻤﺎﹰ، ﺃﻱ ﺑﻌﺪﳘﺎ ،ﻛﺎﻟﻜﹸﺮ ﺳ ﻲ ﻭﺍﻟ ﻌ ﺮ ﹺ
ﺖ ﻭﻻ ﻣ ﻌ ﻄ ﻲ ﻚ ﻋﺒﺪ ،ﻻ ﻣﺎﹺﻧ ﻊ ﳌﺎ ﺃ ﻋ ﹶﻄﻴ ﺠ ﺪ ﺃ ﺣ ﻖ ﻣﺎ ﻗﺎ ﹶﻝ ﺍﻟ ﻌﺒﺪ ،ﻭ ﹸﻛﻠﹼﻨﺎ ﻟ ﻭﺃﻥ ﻳﺰﻳ ﺪ ﻣﻦ ﻣ ﺮ :ﺃﻫ ﹸﻞ ﺍﻟﺜﻨﺎ ِﺀ ﻭﺍ ﹶﳌ
ﳉ ﺪ.
ﻚﺍ ﹶ ﳉ ﺪ ﻣﻨ ﻟﻤﺎ ﻣﻨ ﻌﺖ ،ﻭﻻ ﻳﻨ ﹶﻔ ﻊ ﺫﺍ ﺍ ﹶ
ﺐ ﻋﻠﻰ ﺍ َﻷ ﻭﺟﻪ ،ﻭﻫﻮ ﺇﱃ ﺼﺒ ﹴﺢ( ﺃﻱ ﰲ ﺍﻋﺘﺪﺍ ﹺﻝ ﺭ ﹾﻛ ﻌﺘ ﻪ ﺍﻟﺜﺎﻧﻴﺔ ،ﺑﻌﺪ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﺍﻟﺮﺍﺗ ﹺ ﺕ ﹺﺑ )ﻭ( ﺳ ﻦ )ﹸﻗﻨﻮ
ﻒ ﺍﻷﻭﻝ، ﺼ ﻒ ﺃﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ( ﻟﻼﺗﺒﺎﻉ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﰲ ﺍﻟﻨ ﺼ ﻣﻦ ﺷﻲﺀ ﺑﻌﺪ )ﻭ( ﺍﻋﺘﺪﺍ ﹴﻝ ﺁﺧﺮﻩ )ﻭﺗ ﺮ ﹺﻧ
ﺖ ﻣﻊ ﺇﻣﺎ ﻣ ﻪ ﺲ ﰲ ﺍﻋﺘﺪﺍ ﹺﻝ ﺍﻟﺮﻛ ﻌ ﺔ ﺍﻷﺧﲑﺓ ،ﻭﻟﻮ ﻣﺴﺒﻮﻗﹰﺎ ﹶﻗﻨ ﺴﻨﺔ) .ﻭﺑﺴﺎﺋ ﹺﺮ ﻣﻜﹾﺘﻮﺑ ﺔ( ﻣﻦ ﺍﳋﻤ ﹺ ﻛﺒﻘﻴ ﺔ ﺍﻟ
ﻉ ﻭﺫﻟﻚ ﻟﻼﺗﺒﺎﻉ ،ﻭﺳﻮﺍ ٌﺀ ﺖ ﺑﺎﳌﹸﺴﻠﻤﲔ .ﻭﻟﻮ ﻭﺍﺣﺪﹰﺍ ﺗﻌﺪﻯ ﻧ ﹾﻔﻌﻪ ﻛﺄ ﺳ ﹺﺮ ﺍﻟﻌﺎﻟ ﹺﻢ ﺃﻭ ﺍﻟﺸﺠﺎ ﹺ )ﻟﻨﺎ ﹺﺯﹶﻟ ﺔ( ﻧ ﺰﹶﻟ
ﻂ ﻭﺍﻟﻮﺑﺎ ِﺀ .ﻭﺧﺮﺝ ﺑﺎﳌﻜﺘﻮﺑ ﺔ ﺍﻟﻨ ﹾﻔ ﹸﻞ ﻭﻟﻮ ﻋﻴﺪﹰﺍ ﻭﺍ ﹶﳌﻨﺬﹸﻭ ﺭﺓﹸ ،ﻓﻼ ﺤ ﻑ ﻭﻟﻮ ﻣ ﻦ ﻋ ﺪ ﻭ ﻣﺴِﻠﻢﹴ ،ﻭﺍﻟ ﹶﻘ ﻓﻴﻬﺎ ﺍﳋﻮ
ﺴ ﻦ ﻓﻴﻬﻤﺎ) .ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳ ﻪ( ﺣ ﹾﺬ ﻭ ﻣﻨﻜﺒﻴﻪ ﻭﻟﻮ ﺣﺎﻝ ﺍﻟﺜﱠﻨﺎﺀِ ،ﻛﺴﺎﺋ ﹺﺮ ﺍﻷ ﺩ ﻋﻴﺔ ،ﻟﻼﺗﺒﺎﻉ ،ﻭﺣﻴﺚ ﺩﻋﺎ ﻟﺘﺤﺼﻴ ﹺﻞ ﻳ
ﺷﻲﺀٍ ،ﻛ ﺪ ﹾﻓ ﹺﻊ ﺑﻼ ٍﺀ ﻋﻨﻪ ﰲ ﺑ ﻘﻴﺔ ﻋﻤ ﹺﺮﻩ ،ﺟ ﻌ ﹸﻞ ﺑ ﹾﻄ ﹺﻦ ﹶﻛﻔﱠﻴ ﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ .ﺃﻭ ﻟ ﺮ ﹾﻓ ﹺﻊ ﺑﻼ ٍﺀ ﻭﹶﻗ ﻊ ﺑﻪ ﺟ ﻌ ﹸﻞ ﹶﻇ ﻬﺮﳘﺎ
ﺐ ﺣﺎﹶﻟ ﹶﺔ ﺍﻟﺪﻋﺎﺀِ) ،ﺑﻨﺤﻮ :ﺍﻟﻠﻬ ﻢ ﺍ ﻫ ﺪﻧﹺﻲ ﻓﻴ ﻤ ﻦ ﻫ ﺪﻳﺖ ،ﺇﱃ ﺁﺧ ﹺﺮ ﻩ( ﺃﻱ ﻭﻋﺎﻓﲏ ﺇﻟﻴﻬﺎ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺍﻟ ﺮ ﹾﻓ ﻊ ﻟﺨﻄﻴ ﹴ
ﺝ ﰲ ﺳ ﹾﻠ ﻜﻬﹺﻢ .ﻭﺑﺎ ﹺﺭ ﻙ ﱄ ﻓﻴﻤﺎ ﺃ ﻋ ﹶﻄﻴﺖ ،ﻭﻗﲏ ﺷ ﺮ ﻓﻴﻤﻦ ﻋﺎﹶﻓﻴﺖ ،ﻭﺗﻮﻟﱠﲏ ﻓﻴﻤﻦ ﺗﻮﱠﻟﻴﺖ ،ﺃﻱ ﻣ ﻌﻬﻢ ﻷﻧ ﺪ ﹺﺭ
ﺖ ﺭﺑﻨﺎﺖ .ﺗﺒﺎﺭ ﹾﻛ ﺖ ﻭﻻ ﻳ ﻌ ﺰ ﻣ ﻦ ﻋﺎ ﺩﻳ ﻚ ﺗ ﹾﻘﻀﻲ ﻭﻻ ﻳ ﹾﻘﻀﻰ ﻋﻠﻴﻚ ،ﻭﺇﻧﻪ ﻻ ﻳ ﺬ ﱡﻝ ﻣ ﻦ ﻭﺍﹶﻟﻴ ﺖ ﻓﺈﻧ ﻀﻴ
ﻣﺎ ﹶﻗ
ﺴ ﻦ ﺁﺧﺮﻩ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﻚ .ﻭﺗ ﺏ ﺇﻟﻴ ﻀﻴﺖ ،ﺃ ﺳﺘ ﻐ ﻔ ﺮ ﻙ ﻭﺃﺗﻮ ﳊ ﻤ ﺪ ﻋﻠﻰ ﻣﺎ ﹶﻗ ﻚﺍﹶ ﻭﺗﻌﺎﹶﻟﻴﺖ ،ﻓﹶﻠ
ﺼﺒﺢ ،ﻭﻫﻮ: ﺖ ﺑﻪ ﰲ ﺍﻟ ﺕ ﻋﻤﺮ ﺍﱠﻟﺬﻱ ﻛﺎﻥ ﻳ ﹾﻘﻨ ﺴ ﻦ ﺃﻭﻟﻪ .ﻭﻳﺰﻳ ﺪ ﻓﻴﻪ ﻣﻦ ﻣ ﺮ ﻗﻨﻮ ﺍﻟﻨﱯ ﻭﻋﻠﻰ ﺁﻟﻪ ،ﻭﻻ ﺗ
ﳋﻴ ﺮ ﹸﻛﻠﱠﻪ،ﻚ ﺍﹶ ﻚ ﻭﻧﺘﻮ ﱠﻛ ﹸﻞ ﻋﻠﻴﻚ ،ﻭﻧﺜﹾﲏ ﻋﻠﻴ ﻚ ﻭﻧﺴﺘ ﻐ ﻔ ﺮ ﻙ ﻭﻧﺴﺘﻬﺪﻳﻚ ،ﻭﻧﺆ ﻣ ﻦ ﹺﺑ ﺍﻟﻠﱠﻬ ﻢ ﺇﻧﺎ ﻧﺴﺘﻌﻴﻨ
ﺴﻌﻰ ﺼﻠﹼﻲ ﻭﻧﺴﺠﺪ ،ﻭﺇﻟﻴﻚ ﻧ ﺠ ﺮ ﻙ .ﺍﻟﻠﻬ ﻢ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ،ﻭﻟﻚ ﻧ ﻧﺸ ﹸﻜ ﺮ ﻙ ﻭﻻ ﻧ ﹾﻜ ﹸﻔ ﺮﻙ ،ﻭﳔﻠﻊ ﻭﻧﺘﺮﻙ ﻣﻦ ﻳ ﹾﻔ
ﺕ
ﻚ ﺍﳉ ﺪ ﺑﺎﻟ ﹸﻜﻔﹼﺎ ﹺﺭ ﻣ ﹾﻠﺤﻖ .ﻭﳌﺎ ﻛﺎﻥ ﻗﻨﻮ ﻚ ﺇﻥ ﻋﺬﺍﺑ ﺨﺸﻰ ﻋﺬﺍﺑ ﻚ ﻭﻧ ﺴﺮﹺﻉ ﻧﺮﺟﻮ ﺭﲪﺘ ﺤﻔﺪ ﺃﻱ ﻧ ﻭﻧ
ﺼﺒ ﹺﺢ ﺍﳌﺬﻛﻮﺭ ﺃﻭ ﹰﻻ ﺛﺎﺑﺘﹰﺎ ﻋﻦ ﺍﻟﻨﱯ ﹸﻗ ﺪ ﻡ ﻋﻠﻰ ﻫﺬﺍ ،ﻓ ﻤ ﻦ ﹶﺛ ﻢ ﻟﻮ ﺃﺭﺍ ﺩ ﺃ ﺣ ﺪﻫﻤﺎ ﻓﻘﻂ ﺍﻗﹶﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻭﻝ، ﺍﻟ
ﺼﺪﻩ ﻛﺂ ﺧ ﹺﺮ ﺍﻟﺒﻘﹶﺮ ﺓ ﻭﻛﺬﺍ ﺩﻋﺎ ٌﺀ
ﺖ ﺩﻋﺎ ُﺀ ﺇﻥ ﹶﻗ
ﺕ ﺍﻟﻘﹸﻨﻮﺕ ،ﻓﻴﺠﺰﻯ ُﺀ ﻋﻨﻬﺎ ﺁﻳ ﹰﺔ ﺗﻀ ﻤﻨ
ﻭﻻ ﻳﺘﻌﻴ ﻦ ﻛﻠﻤﺎ
30
ﺨﺘ ﻢ ﺑﺴﺆﺍﻝ ﺕ ﺍﻟﺼﺒ ﹺﺢ ﰒ ﻳ ﺾ ﻭﻟﻮ ﻏ ﲑ ﻣﺄﺛﻮ ﹴﺭ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘﺠﹺﻪ ﺃﻥ ﺍﻟﻘﺎﹺﻧﺖ ﻟﻨﺎ ﹺﺯﹶﻟ ﺔ ﻳﺄﺗﻲ ﹺﺑﻘﹸﻨﻮ ﳏ
ﺴ ﻤ ﻌ ﻪ ﻭ ﻣﻨ ﹶﻔ ﹺﺮ ﺩ
ﺴﺮﻳﺔ ،ﻻ ﻣﺄﻣﻮ ﻡ ﱂ ﻳ ﺭ ﹾﻓ ﹺﻊ ﺗﻠﻚ ﺍﻟﻨﺎ ﹺﺯﻟﹶﺔ) .ﻭ ﺟﻬﺮ ﺑﻪ( ﺃﻱ ﺍﻟﻘﻨﻮﺕ ،ﻧﺪﺑﺎﹰ) ،ﺇﻣﺎ ﻡ( ﻭﻟﻮ ﰲ ﺍﻟ
ﺕ ﺇﻣﺎ ﻣ ﻪ ﻟﻠﺪﻋﺎ ِﺀ ﻣﻨﻪ .ﻭﻣﻦ ﺍﻟﺪﻋﺎ ِﺀ :ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺴﺮﺍﻥ ﺑﻪ ﻣﻄﹾﻠﻘﺎﹰ) ،ﻭﺃ ﻣ ﻦ( ﺟﻬﺮﹰﺍ )ﻣﺄﻣﻮ ﻡ( ﺳ ﻤ ﻊ ﻗﻨﻮ ﻓﻴ ِ
ﺴ ﻤ ﻌ ﻪ ﻚ ﺗ ﹾﻘﻀﻲ ﺇﱃ ﺁﺧ ﹺﺮ ﻩ ﻓﻴﻘﻮﻟﻪ ﺳ ﺮﹰﺍ .ﺃﻣﺎ ﻣﺄﻣﻮ ﻡ ﱂ ﻳ ﺍﻟﻨﱯ ﻓﻴﺆﻣﻦ ﳍﺎ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ .ﺃﻣﺎ ﺍﻟﺜﻨﺎ ُﺀ ﻭﻫﻮ :ﻓﺈﻧ
ﺻﻮﺗﹰﺎ ﻻ ﻳ ﹾﻔ ﻬ ﻤ ﻪ ﻓﻴ ﹾﻘﻨﺖ ﺳ ﺮﹰﺍ.
ﺃﻭ ﺳ ﻤ ﻊ
ﺴ ﻪ ﺑﺎﻟﺪﻋﺎ ِﺀ .ﻓﻴﻘﻮ ﹸﻝ ﺺ ﻧﻔ ِ ﺴ ﻪ ﹺﺑﺪﻋﺎﺀ( ﺃﻱ ﹺﺑﺪﻋﺎ ِﺀ ﺍﻟﻘﹸﻨﻮﺕ ،ﻟﻠﻨ ﻬ ﹺﻲ ﻋﻦ ﲣﺼﻴ ﹺ ﺺ ﻧ ﹾﻔ ِ
)ﻭ ﹸﻛ ﹺﺮ ﻩ ﻹِﻣﺎ ﹴﻡ ﲣﺼﻴ
ﻀﻴﺘ ﻪ ﺃﻥ ﺳﺎﺋ ﺮ ﺍﻷ ﺩ ﻋﻴﺔ ﻛﺬﻟﻚ ،ﻭﻳﺘ ﻌﻴﻦ ﺣ ﻤﻠﹸﻪ ﻋﻠﻰ ﻣﺎ ﱂ ﳉ ﻤ ﹺﻊ .ﻭﹶﻗ
ﻆﺍﹶ ﻒ ﻋﻠﻴﻪ ﹺﺑﹶﻠ ﹾﻔ ﺍﻹِﻣﺎ ﻡ :ﺍ ﻫﺪﻧﺎ ،ﻭﻣﺎ ﻋ ﻄ
ﻆ ﺍﻹِﻓﺮﺍﺩ ،ﻭﻣﻦ ﹶﺛ ﻢ ﻅ :ﺇﻥ ﺃ ﺩ ﻋﻴﺘﻪ ﹸﻛﻠﹼﻬﺎ ﺑﻠﻔ ﳊﻔﹼﺎ ﺾﺍﹸ ﻆ ﺍ ِﻹﻓﹾﺮﺍ ﺩ ﻭﻫﻮ ﻛﺜﻴﺮ .ﻗﺎﻝ ﺑﻌ ﻳ ﹺﺮ ﺩ ﻋﻨﻪ ﻭﻫﻮ ﺇﻣﺎ ﻡ ﺑﻠﻔ
ﺕ.ﳉ ﻤ ﹺﻊ ﺑﺎﻟﻘﹸﻨﻮ
ﺹﺍ ﹶ ﻀﻬﻢ ﻋﻠﻰ ﺍﺧﺘﺼﺎ ﹺ ﺟﺮﻯ ﺑﻌ
ﺤ ﺮ ﹶﻛﺘ ﻪ( ﻭﻟﻮ ﳓﻮ ﺤ ﺮ ﻙ ﹺﺑ
)ﻭ( ﺳﺎﹺﺑﻌﻬﺎ) :ﺳﺠﻮ ﺩ ﻣﺮﺗﲔ( ﻛﻞ ﺭﻛ ﻌﺔ) ،ﻋﻠﻰ ﻏﲑ ﻣﺤﻤﻮ ﹴﻝ( ﻟﻪ) ،ﻭﺇﻥ ﺗ
ﺠ ﺪ ﻋﻠﻰ ﳏﻤﻮ ﹴﻝ ﱂ ﻀ ﺮ ﺍﻟﺴﺠﻮ ﺩ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﺇﺫﺍ ﺳ ﺤﻤﻮ ﹴﻝ ﻟﻪ ﻓﻼ ﻳ ﺲ ﹺﺑ ﻤ ﺳﺮﻳ ﹴﺮ ﻳﺘﺤﺮﻙ ﹺﺑﺤﺮ ﹶﻛﺘﻪ ﻷﻧﻪ ﻟﻴ
ﺠ ﺪ ﻋﻠﻰ ﺝ ﺑﻘﻮﱄ :ﻋﻠﻰ ﻏ ﹺﲑ ﳏﻤﻮ ﹴﻝ ﻟﻪ ،ﻣﺎ ﻟﻮ ﺳ ﻑ ﻣﻦ ﺭﹺﺩﺍﺋ ﻪ ﺍﻟﻄﹼﻮﻳ ﹺﻞ .ﻭﺧﺮ ﺤ ﺮﻙ ﲝﺮ ﹶﻛﺘﻪ ﻛﻄﺮ ﻳﺘ
ﺠ ﺪ ﻋﻠﻴﻪ ﺑﻄﻠﺖ ﺍﻟﺼﻼ ﹸﺓ ﺇﻥ ﺗﻌ ﻤ ﺪ ﻑ ﻣﻦ ﻋﻤﺎ ﻣﺘﻪ ،ﻓﻼ ﻳﺼﺢ ،ﻓﺈﻥ ﺳ ﻣﺤﻤﻮ ﹴﻝ ﻳﺘﺤﺮﻙ ﲝﺮﻛﺘﻪ ،ﻛ ﹶﻄ ﺮ
ﺼﻞﹺ، ﻭﻋﻠ ﻢ ﲢﺮ ﳝﻪ ،ﻭﺇﻻ ﺃﻋﺎ ﺩ ﺍﻟﺴﺠﻮ ﺩ .ﻭﻳﺼ ﺢ ﻋﻠﻰ ﻳ ﺪ ﻏ ﹺﲑﻩ ،ﻭﻋﻠﻰ ﳓﻮ ﻣﻨﺪﻳ ﹴﻞ ﺑﻴﺪﻩ ﻷﻧﻪ ﰲ ﺣ ﹾﻜ ﹺﻢ ﺍ ﹸﳌﻨ ﹶﻔ
ﺲ( ﺑﺄﻥ ﺗﺮﺗ ﻔ ﻊ ﺐ ﺇﺯﺍﹶﻟﺘﻪ ﻟﻠﺴﺠﻮ ﺩ ﺍﻟﺜﺎﱐ) .ﻣﻊ ﺗﻨﻜﻴ ﹴ ﺻﺢ ،ﻭﻭ ﺟ ﺼ ﻖ ﲜﺒ ﻬﺘ ﻪ ﺠ ﺪ ﻋﻠﻰ ﺷﻲﺀ ﻓﺎﻟﺘ ﻭﻟﻮ ﺳ
ﺠ ﹺﺰﺋﹾﻪ .ﻧﻌﻢ ،ﺇﻥ ﻛﺎﻥ ﺑﻪ ﺲ ﺃﻭ ﺗﺴﺎﻭﻳﺎ ﱂ ﻳ ﻋﺠﻴ ﺰﺗﻪ ﻭﻣﺎ ﺣﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺭﺃ ﺳ ﻪ ﻭﻣﻨ ﹶﻜﺒﻴﻪ ،ﻟﻼﺗﺒﺎﻉ .ﻓﻠﻮ ﺍﻧ ﻌ ﹶﻜ
ﻒ .ﻓﺈﻥ ﻛﺎﻥ ﻒ( ﺃﻱ ﻣﻊ ﻛﺸ ﺾ ﺟﺒﻬﺘ ﻪ ﺑﻜﺸ ﺿ ﹺﻊ ﺑﻌ ﹺ
ﻚ ﺃﺟ ﺰﺃﹶﻩ) ،ﺑﻮ ﻋﹼﻠ ﹲﺔ ﻻ ﳝ ﻜﻨ ﻪ ﻣﻌﻬﺎ ﺍﻟﺴﺠﻮ ﺩ ﺇ ﱠﻻ ﻛﺬﻟ
ﺼ ﺢ) .ﻭ( ﻣﻊ ﺼﺢ ،ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﻟﺠﺮﺍ ﺣ ﺔ ﻭ ﺷ ﻖ ﻋﻠﻴﻪ ﺇﺯﺍﹶﻟﺘﻪ ﻣﺸ ﱠﻘ ﹰﺔ ﺷﺪﻳﺪﺓﹰ ،ﻓﻴ ﻋﻠﻴﻬﺎ ﺣﺎﺋ ﹲﻞ ﻛﻌﺼﺎﺑ ﺔ ﱂ ﻳ
ﺾ ) ﺭ ﹾﻛﺒﺘﻴﻪ ﻭ( ﺼﻼﹼﻩ ،ﺑﺄﻥ ﻳﻨﺎﻝ ﺛﻘﻞ ﺭﺃ ﺳﻪ ،ﺧﻼﻓﹰﺎ ﻟﻺِﻣﺎﻡ) .ﻭ( ﻭﺿ ﹺﻊ ﺑﻌ ﹺ )ﲢﺎ ﻣ ﹴﻞ( ﲜﺒ ﻬﺘ ﻪ ﻓﻘﻂ ﻋﻠﻰ ﻣ
ﺾ ﺑ ﹾﻄ ﹺﻦ )ﺃﺻﺎﹺﺑ ﹺﻊ ﹶﻗ ﺪ ﻣﻴ ﻪ( ﺩﻭﻥ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ، ﺾ )ﺑ ﹾﻄ ﹺﻦ ﹶﻛﻔﱠﻴﻪ( ﻣﻦ ﺍﻟﺮﺍ ﺣ ﺔ ﻭﺑﻄﻮ ﻥ ﺍﻷﺻﺎﹺﺑ ﹺﻊ )ﻭ( ﺑﻌ ﹺ ﺑﻌ ﹺ
ﺿ ﹺﻊ ﺷﻲ ٍﺀ ﻣﻦ ﺑﻄﹺﻨﻬﹺﻤﺎ ﱂ ﺖ ﺃﺻﺎﺑﻊ ﹶﻗ ﺪﻣﻴﻪ ﻭﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﻭ ﻑ ﺍﻷﺻﺎﹺﺑ ﹺﻊ ﻭﻇﻬ ﹺﺮﻫﻤﺎ .ﻭﻟﻮ ﹸﻗ ﻄ ﻌ ﻑ ﻭﺃﻃﺮﺍ ﳊ ﺮ
ﻛﺎ ﹶ
ﻒ ﻏ ﹺﲑ ﺍﻟﺮﻛﺒﺘﲔ. ﺸ ﺴﻦ ،ﻛ ﹶﻜ ﺐ ﺍﻟﺘﺤﺎ ﻣ ﹸﻞ ﻋﻠﻴﻬﺎ ﺑﻞ ﻳ ﺠ ﺠﺐ ،ﻛﻤﺎ ﺍﻗﺘﻀﺎ ﻩ ﻛﻼ ﻡ ﺍﻟﺸﻴﺨﲔ .ﻭﻻ ﻳ ﹺ ﻳ ﹺ
ﺴ ﻦ ﻭﺿ ﻊ ﺨﺒ ﹴﺮ ﺻﺤﻴﺢﹴ ،ﻭﻣﻦ ﰒ ﺍﺧﺘ ﲑ ﻭﺟﻮﺑﻪ .ﻭﻳ ﻒ( ﺑﻞ ﻳﺘﺄﻛﱠﺪ ﻟ )ﻭ ﺳ ﻦ( ﰲ ﺍﻟﺴﺠﻮ ﺩ )ﻭﺿ ﻊ ﺃﻧ
ﺽ ﻭﻧﺎﺷﺮﹰﺍ ﺃﺻﺎﹺﺑ ﻌ ﻪ ﺍﻟﺮﻛﺒﺘﲔ ﹶﺃ ﻭ ﹰﻻ ﻣﺘﻔ ﺮﹶﻗﺘﻴ ﹺﻦ ﹶﻗ ﺪ ﺭ ﺷﺒﺮﹴ ،ﰒ ﹶﻛ ﱠﻔﻴﻪ ﺣﺬ ﻭ ﻣﻨﻜﹶﺒﻴﻪ ،ﺭﺍﻓﻌﹰﺎ ﺫﺭﺍ ﻋﻴﻪ ﻋﻦ ﺍﻷﺭ ﹺ
ﻣﻀﻤﻮ ﻣ ﹰﺔ ﻟﻠﻘﺒﻠﺔ ،ﰒ ﺟﺒ ﻬﺘ ﻪ ﻭﺃﻧ ﹶﻔ ﻪ ﻣﻌﺎﹰ ،ﻭﺗﻔﺮﻳﻖ ﹶﻗ ﺪ ﻣﻴ ﻪ ﻗﺪﺭ ﺷ ﹴﱪ ﻭﻧﺼﺒﻬﻤﺎ ﻣ ﻮﺟﻬﹰﺎ ﺃﺻﺎﹺﺑ ﻌﻬﻤﺎ ﻟﻠ ﻘﺒﹶﻠﺔ،
ﻭﺇﺑﺮﺍﺯﻫﻤﺎ ﻣﻦ ﹶﺫﻳﻠ ﻪ.
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ﺐﺴ ﻦ ﻓﺘ ﺢ ﻋﻴﻨﻴ ﻪ ﺣﺎﹶﻟ ﹶﺔ ﺍﻟﺴﺠﻮ ﺩ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ،ﻭﺃﻗ ﺮ ﻩ ﺍﻟﺰﺭﻛﺸﻲ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﳐﺎﻟ ﹶﻔ ﹸﺔ ﺍﻟﺘﺮﺗﻴ ﹺ ﻭﻳ
ﺤ ﻤﺪﻩ ﺛﻼﺛﹰﺎ( ﰲ ﺍﻟﺴﺠﻮ ﺩ ﻟﻼﺗﺒﺎﻉ .ﻭﻳﺰﻳﺪ ﺍﳌﺬﻛﻮ ﹺﺭ ﻭ ﻋ ﺪ ﻡ ﻭﺿ ﹺﻊ ﺍﻷﻧﻒ) ،ﻭﻗﻮ ﹸﻝ :ﺳﺒﺤﺎ ﹶﻥ ﺭﺑ ﻲ ﺍﻷﻋﻠﻰ ﻭﹺﺑ
ﺻ ﻮ ﺭ ﻩ ﻭ ﺷ ﻖ
ﺠ ﺪ ﻭ ﺟﻬﹺﻲ ﻟﱠﻠﺬﻱ ﺧﹶﻠ ﹶﻘ ﻪ ﻭ
ﺖ .ﺳ ﻚ ﺃﺳﹶﻠ ﻤ
ﻚ ﺁﻣﻨﺖ ،ﻭﻟ ﺠ ﺪﺕ ،ﻭﹺﺑ ﻣ ﻦ ﻣ ﺮ ﻧﺪﺑﹰﺎ :ﺍﻟﻠﻬ ﻢ ﻟﻚ ﺳ
ﲔ.
ﺴ ﻦ ﺍﳋﹶﺎﻟ ﻘ
ﺼ ﺮ ﻩ ﹺﺑﺤ ﻮﻟ ﻪ ﻭﹸﻗ ﻮﺗﻪ ،ﺗﺒﺎ ﺭ ﻙ ﺍﻟﹼﻠ ﻪ ﺃﺣ
ﺳ ﻤ ﻌ ﻪ ﻭﺑ
ﻚ ﻣ ﻦﺨﻄﻚ ،ﻭﹺﺑﻤﻌﺎﻓﺎﺗ ﺴ ﻦ ﺇﻛﺜﺎ ﺭ ﺍﻟﺪﻋﺎ ِﺀ ﻓﻴﻪ .ﻭﳑﺎ ﻭ ﺭ ﺩ ﻓﻴﻪ :ﺍﻟﻠ ﻬ ﻢ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﹺﺑﺮﹺﺿﺎ ﻙ ﻣ ﻦ ﺳ ﻭﻳ
ﻚ ﺍﻟﻠﻬ ﻢ ﺍ ﹾﻏ ﻔ ﺮ ﱄ ﹶﺫﻧﱯ ﺴ ﺖ ﻋﻠﻰ ﻧﻔ ِ ﺖ ﻛﻤﺎ ﺃﹾﺛﻨﻴ ﻚ ﺃﻧ ﻚ ﻣﻨﻚ ،ﻻ ﹸﺃ ﺣﺼﻲ ﺛﻨﺎ ًﺀ ﻋﻠﻴ ﻋﻘﻮﺑﺘﻚ .ﻭﺃﻋﻮ ﹸﺫ ﹺﺑ
ﹸﻛﻠﱠﻪ ﺩﱠﻗ ﻪ ﻭ ﹺﺟﻠﱠﻪ ،ﻭﺃ ﻭﻟﹶﻪ ﻭﺁ ﺧﺮﻩ ،ﻭﻋﻼﹺﻧﻴﺘﻪ ﻭ ﺳﺮﻩ .ﻗﺎﻝ ﰲ ﺍﻟﺮﻭﺿﺔ :ﺗﻄﻮﻳ ﹸﻞ ﺍﻟﺴﺠﻮ ﺩ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺗﻄﻮﻳ ﹺﻞ
ﺍﻟﺮﻛﻮﻉ.
ﺼ ﺪ ﺑﺮ ﹾﻓ ﻌ ﻪﺐ ﺃﻥ ﻻ ﻳ ﹾﻘ ﺱ ﺑﻴﻨﻬﻤﺎ( ﺃﻱ ﺍﻟﺴﺠﺪﺗﻴﻦ ،ﻭﻟﻮ ﰲ ﻧ ﹾﻔ ﹴﻞ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ .ﻭﳚ )ﻭ( ﺛﺎ ﻣﻨﻬﺎ) :ﺟﻠﻮ
ﺽ ﺇﱃ ﻀ ﺮ ﺇﺩﺍ ﻣ ﹸﺔ ﻭﺿﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻷﺭ ﹺ ﺏ ﺃﻋﺎ ﺩ ﺍﻟﺴﺠﻮ ﺩ .ﻭﻻ ﻳ ﺴ ﹺﻊ ﻋ ﹾﻘ ﺮ ﹴ
ﻏﲑﹺﻩ ،ﻓﻠﻮ ﺭﹶﻓ ﻊ ﹶﻓﺰﹺﻋﹰﺎ ﻣﻦ ﳓﻮ ﹶﻟ
ﺍﻟﺴﺠ ﺪ ﺓ ﺍﻟﺜﺎﻧﻴ ﺔ ﺍﺗﻔﺎﻗﺎﹰ ،ﺧﻼﻓﹰﺎ ﻟﻤﻦ ﻭﻫﻢ ﻓﻴﻪ) .ﻭﻻ ﻳ ﹶﻄﻮﻟﻪ ،ﻭﻻ ﺍﻋﺘﺪﺍ ﹰﻻ( ﻷﻤﺎ ﻏﲑ ﻣﻘﺼﻮﺩﻳﻦ ﻟﺬﺍﺗﻬﻤﺎ ﺑﻞ
ﺤ ﺔ ﰲ ﺍﻻﻋﺘﺪﺍ ﹺﻝ ﻕ ﺫ ﹾﻛ ﹺﺮ ﻩ ﺍ ﹶﳌﺸﺮﻭﻉ ﻓﻴﻪ ﹶﻗ ﺪ ﺭ ﺍﻟﻔﺎﺗ ﺼ ﲑﻳﻦ .ﻓﺈﻥ ﹶﻃ ﻮ ﹶﻝ ﺃﺣ ﺪﻫﻤﺎ ﻓﻮ ﺼﻞﹺ ،ﻓﻜﺎﻧﺎ ﹶﻗ ﺷﺮﹺﻋﺎ ﻟﻠ ﹶﻔ
ﺖ ﺻﻼﺗﻪ. ﺱ ﻋﺎﻣﺪﹰﺍ ﻋﺎﻟﻤﹰﺎ ﺑﻄﹶﻠ ﺃﻗﻞﱠ ﺍﻟﺘﺸ ﻬ ﺪ ﰲ ﺍﳉﹸﻠﻮ ﹺ
ﺴ ﺔ ﺍﺳﺘﺮﺍ ﺣﺔ ،ﻭﻛﺬﺍ ﰲ ﺗﺸ ﻬ ﺪ ﺃﺧ ﹴﲑ ﺱ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ) ،ﻭ( ﰲ )ﺗﺸ ﻬ ﺪ ﺃﻭﻝ( ﻭ ﺟ ﹾﻠ )ﻭ ﺳ ﻦ ﻓﻴﻪ( ﺍﳉﻠﻮ
ﺚ ﻳﻠﻲ ﹶﻇ ﻬﺮﻫﺎ ﺍﻷﺭﺽ) ،ﻭﺍﺿﻌﹰﺎ ﺐ ﻳﺴﺮﺍ ﻩ ﲝﻴ ﹸ ﺲ ﻋﻠﻰ ﹶﻛ ﻌ ﹺ ﺠﹸﻠ ﺵ( ﺑﺄﻥ ﻳ ﺇﻥ ﺗ ﻌ ﱠﻘﺒﻪ ﺳﺠﻮ ﺩ ﺳ ﻬ ﹴﻮ) .ﺍﻓﺘﺮﺍ
ﺏ ﺍ ﹾﻏ ﻔ ﺮ
ﻼ :ﺭ ﺱ ﺍﻷﺻﺎﺑﻊﹺ ،ﻧﺎﺷﺮﹰﺍ ﺃﺻﺎﹺﺑﻌﻪ) ،ﻗﺎﺋ ﹰ ﻛ ﱠﻔﻴﻪ( ﻋﻠﻰ ﻓﹶﺨﺬﹶﻳﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺭ ﹾﻛﺒﺘﻴﻪ ﲝﻴﺚ ﺗﺴﺎﻣﺘﻬﻤﺎ ﺭﺅﻭ
ﱄ ،ﺇﱃ ﺁﺧﺮﻩ( ﺗﺘﻤﺘﻪ :ﻭﺍ ﺭ ﺣﻤﲏ ،ﻭﺍ ﺟﺒﺮﱐ ،ﻭﺍ ﺭﹶﻓﻌﲏ ،ﻭﺍ ﺭ ﺯﻗﹾﲏ ،ﻭﺍ ﻫﺪﱐ ،ﻭﻋﺎﻓﲏ .ﻟﻼﺗﺒﺎﻉ .ﻭﻳﻜ ﺮ ﻩ :ﺍ ﹾﻏ ﻔ ﺮ
ﺱ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﻟﻼﺗﺒﺎﻉ ،ﻭﻟﻮ ﰲ ﻧ ﹾﻔﻞﹺ ،ﻭﺇﻥ ﺗ ﺮﻛﹶﻬﺎ ﺴ ﹸﺔ ﺍﺳﺘﺮﺍ ﺣ ﺔ( ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﺍﳉﻠﻮ ﹺﱄ ،ﺛﻼﺛﹰﺎ) .ﻭ( ﺳ ﻦ )ﺟﻠ
ﺴ ﻦ ﺍﻋﺘﻤﺎ ﺩ ﻋﻠﻰ ﺑ ﹾﻄ ﹺﻦ ﹶﻛ ﱠﻔﻴﻪ ﰲ ﺍﻹِﻣﺎ ﻡ ﺧﻼﻓﹰﺎ ﻟﺸﻴﺨﻨﺎ )ﻟﻘﻴﺎ ﹴﻡ( ﺃﻱ ﻷﺟﻠﻪ ،ﻋﻦ ﺳﺠﻮ ﺩ ﻟﻐ ﹺﲑ ﺗﻼ ﻭ ﺓ .ﻭﻳ
ﻗﻴﺎ ﹴﻡ ﻣﻦ ﺳﺠﻮ ﺩ ﻭﻗﻌﻮ ﺩ.
ﺱ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﻻﻋﺘﺪﺍﻝﹸ ،ﻭﻟﻮ ﻛﺎﻧﺎ ﻉ ﻭﺍﻟﺴﺠﻮ ﺩﻳﻦﹺ ،ﻭﺍﳉﹸﻠﻮ )ﻭ( ﺗﺎ ﺳﻌﻬﺎ ) :ﹸﻃﻤﺄﻧﹺﻴﻨ ﹲﺔ ﰲ ﹸﻛ ﹼﻞ( ﻣﻦ ﺍﻟﺮﻛﻮ ﹺ
ﺼ ﹸﻞ ﻣﺎ ﺍﻧﺘ ﹶﻘ ﹶﻞ ﺇﻟﻴﻪ ﻋﻤﺎ ﺍﻧﺘ ﹶﻘ ﹶﻞ ﻋﻨﻪ. ﺚ ﻳﻨﻔ ﰲ ﻧ ﹾﻔﻞﹴ ،ﺧﻼﻓﹰﺎ ﻟﻸﻧﻮﺍ ﹺﺭ .ﻭﺿﺎﹺﺑﻄﹸﻬﺎ ﺃﻥ ﺗﺴﺘ ﻘ ﺮ ﺃﻋﻀﺎﻭﻩ ﲝﻴ ﹸ
ﺕ ﷲ ﺇﱃ ﺁﺧﺮﻩ( ﺗﺘﻤﺘﻪ: ﻱ) :ﺍﻟﺘﻴﺤﺎ ﺸ ﻬ ﺪ ﺃﺧﲑ ،ﻭﺃﹶﻗﻠﱠﻪ( ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺘﺮﹺﻣﺬ )ﻭ( ﻋﺎ ﺷﺮﻫﺎ) :ﺗ
ﱯ ﻭﺭﲪ ﹸﺔ ﺍﻟﹼﻠ ﻪ ﻭﺑﺮﻛﺎﺗﻪ ،ﺳﻼ ﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎ ﺩ ﺍﻟﹼﻠ ﻪ ﺍﻟﺼﺎﻟﺤﲔ ،ﺃﺷ ﻬ ﺪ ﺃﻥ ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﻚ ﺃﻳﻬﺎ ﺍﻟﻨ ﺳﻼ ﻡ ﻋﻠﻴ
ﻒ ﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟ ﱠﻄﻴﺒﺎﺕ ،ﻭﺃﺷ ﹺﻬ ﺪ ﺍﻟﺜﱠﺎﻧﹺﻲ ،ﻭﺗﻌﺮﻳ ﺴ ﻦ ﻟ ﹸﻜ ﱢﻞ ﺯﻳﺎ ﺩ ﺓ :ﺍﳌﹸﺒﺎﺭﻛﺎ ﺍﷲ ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮ ﹸﻝ ﺍﷲ .ﻭﻳ
ﱯﻆ ﻣﻦ ﻫﺬﺍ ﺍﻷﹶﻗ ﹼﻞ ﻭﻟﻮ ﹺﺑﻤﺮﺍﺩﻓﻪ ،ﻛﺎﻟﻨ ﺴ ﻤﻠﹶﺔ ﹶﻗﺒﻠﹶﻪ ،ﻭﻻ ﻳﺠﻮ ﺯ ﺇﺑﺪﺍ ﹸﻝ ﹶﻟ ﹾﻔ ﺿ ﻌﻴﻦ ،ﻻ ﺍﻟﺒ ﺍﻟﺴﻼ ﹺﻡ ﰲ ﺍ ﹶﳌ ﻮ
ﺑﺎﻟﺮﺳﻮ ﹺﻝ ﻭﻋﻜﺴﻪ ،ﻭﳏﻤﺪ ﺑﺄﲪﺪ ﻭﻏﲑﻩ ،ﻭﻳﻜﻔﻲ :ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒ ﺪ ﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﻻ ﻭﺃ ﹼﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻟﹸﻪ.
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ﺨ ﹼﻞ ﺑﺎ ﹶﳌﻌﲎ.
ﺐ ﺇﻥ ﱂ ﻳ ﻑ ﺑﺂﺧﺮ ،ﻭﺍﳌﹸﻮﺍﻻ ﹶﺓ ﻻ ﺍﻟﺘﺮﺗﻴ ﺐ ﺃﻥ ﻳﺮﺍﻋﻲ ﻫﻨﺎ ﺍﻟﺘﺸﺪﻳﺪﺍﺕ ،ﻭﻋﺪ ﻡ ﺇﺑﺪﺍ ﹺﻝ ﺣﺮ ﻭﳚ
ﻓﻠﻮ ﺃ ﹾﻇ ﻬ ﺮ ﺍﻟﻨﻮ ﹶﻥ ﺍ ﹸﳌ ﺪ ﹶﻏﻤﺔ ﰲ ﺍﻟﻼ ﹺﻡ ﰲ ﺃﻥ ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﷲ ﺃﺑ ﹶﻄﻞﹶ ﻟﺘ ﺮ ﻛ ﻪ ﺷ ﺪ ﹰﺓ ﻣﻨﻪ ،ﻛﻤﺎ ﻟﻮ ﺗ ﺮ ﻙ ﺇﺩﻏﺎ ﻡ ﺩﺍ ﹺﻝ
ﱯ ﺍﳍﻤ ﺰ ﹸﺓ ﻭﺍﻟﺘﺸﺪﻳ ﺪ.
ﺤ ﻤ ﺪ ﰲ ﺭﺍ ِﺀ ﺭﺳﻮ ﹺﻝ ﺍﷲ .ﻭﳚﻮ ﺯ ﰲ ﺍﻟﻨ ﻣ
ﱯ( )ﺑ ﻌ ﺪ ﻩ( ﺃﻱ ﺑﻌ ﺪ ﺗﺸ ﻬ ﺪ ﺃﺧﲑﹴ ،ﻓﻼ ﺗﺠﺰﻯﺀ ﹶﻗﺒﻠﹶﻪ) .ﻭﺃﻗﻠﹼﻬﺎ: )ﻭ( ﺣﺎﺩﻱ ﻋﺸﺮﻫﺎ) :ﺻﻼﹲﺓ ﻋﻠﻰ ﺍﻟﻨ
ﺤ ﻤ ﺪ( ،ﺃﻭ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﺃﻭ ﻋﻠﻰ ﺍﻟﻠﻬ ﻢ ﺻ ﱢﻞ( ﺃﻱ ﺍﺭ ﺣ ﻤ ﻪ ﺭ ﺣ ﻤ ﹰﺔ ﻣﻘﹾﺮﻭﻧ ﹰﺔ ﺑﺎﻟﺘﻌﻈﻴﻢﹺ ،ﺃﻭ ﺻﻠﹼﻰ ﺍﷲ )ﻋﻠﻰ ﻣ
ﺍﻟﻨﱯ ،ﺩﻭﻥ ﺃﲪﺪ.
ﺐ) .ﺻﻼ ﹲﺓ ﻋﻠﻰ ﺁﻟ ﻪ( ﻓﻴﺤﺼﻞ ﺃﻗ ﱡﻞ ﺍﻟﺼﻼ ﺓ ﻋﻠﻰ ﺍﻵ ﹺﻝ ﺑﺰﻳﺎ ﺩ ﺓ ﺠ )ﻭ ﺳ ﻦ ﰲ( ﺗﺸ ﻬ ﺪ )ﺃﺧ ﹴﲑ( ﻭﻗﻴﻞ :ﻳ ﹺ
ﺻﺢ ،ﻟﺒﻨﺎﺋ ﻪ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ ،ﻭﻷﻥ ﻓﻴﻬﺎ ﻧ ﹾﻘ ﹸﻞ ﺭ ﹾﻛ ﹴﻦ ﹶﻗ ﻮﻟ ﻲ ﻋﻠﻰ ﻭﺁﻟﻪ ،ﻣﻊ ﺃﹶﻗ ﱢﻞ ﺍﻟﺼﻼ ﺓ ﻻ ﰲ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻷ
ﺸ ﻬ ﺪ( ﺃﺧﲑ، ﺴ ﻦ ﺃ ﹾﻛ ﻤﻠﹸﻬﺎ ﰲ ﺗ ﺤ ﺔ ﺃﺣﺎﺩﻳﺚ ﻓﻴﻪ) .ﻭﻳ ﺼﹶﻗ ﻮﻝﹴ ،ﻭﻫﻮ ﻣﺒ ﻄ ﹲﻞ ﻋﻠﻰ ﹶﻗ ﻮ ﹴﻝ .ﻭﺍﺧﺘ ﲑ ﻣﻘﺎﹺﺑﹸﻠ ﻪ ﻟ
ﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﻋﻠﻰ ﺁ ﹺﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺑﺎ ﹺﺭ ﻙ ﺻﱠﻠﻴ ﺤ ﻤﺪ ،ﻛﻤﺎ ﻭﻫﻮ :ﺍﻟﻠﻬ ﻢ ﺻ ﱢﻞ ﻋﻠﻰ ﻣﺤ ﻤ ﺪ ﻭﻋﻠﻰ ﺁ ﹺﻝ ﻣ
ﻋﻠﻰ ﳏ ﻤ ﺪ ﻭﻋﻠﻰ ﺁ ﹺﻝ ﳏﻤﺪ ،ﻛﻤﺎ ﺑﺎ ﺭ ﹾﻛﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﻋﻠﻰ ﺁ ﹺﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺇﻧﻚ ﺣﻤﻴ ﺪ ﻣﺠﻴ ﺪ .ﻭﺍﻟﺴﻼ ﻡ
ﺸ ﻬ ﺪ ﺤ ﻤ ﺪ) .ﻭ( ﺳ ﻦ ﰲ ﺗ ﺱ ﺑﹺﺰﻳﺎ ﺩ ﺓ ﺳﻴﺪﻧﺎ ﻗﺒ ﹶﻞ ﻣ
ﺲ ﻫﻨﺎ ﺇﻓﺮﺍ ﺩ ﺍﻟﺼﻼ ﹶﺓ ﻋﻨﻪ ،ﻭﻻ ﺑﺄ ﺸ ﻬ ﺪ ﻓﻠﻴ ﺗ ﹶﻘ ﺪ ﻡ ﰲ ﺍﻟﺘ
ﺃﺧ ﹴﲑ )ﺩﻋﺎﺀ( ﺑﻌﺪ ﻣﺎ ﹸﺫ ﻛ ﺮ ﻛﻠﻪ.
ﻭﺃﻣﺎ ﺍﻟﺘﺸﻬ ﺪ ﺍﻷ ﻭ ﹸﻝ ﻓﻴﻜ ﺮ ﻩ ﻓﻴﻪ ﺍﻟﺪﻋﺎ ُﺀ ﻟﺒﻨﺎﺋ ﻪ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ ،ﺇ ﱠﻻ ﺇﻥ ﹶﻓﺮﻍ ﻗﺒ ﹶﻞ ﺇﻣﺎﻣﻪ ﻓﻴﺪﻋﻮ ﺣﻴﻨﺌ ﺬ.
ﺏ ﺍﻟﻘﱪﹺ ،ﻭﻣﻦ ﺾ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﻫﻮ :ﺍﻟﻠﻬ ﻢ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﺑﻚ ﻣ ﻦ ﻋﺬﺍ ﹺ ﻭﻣﺄﺛﻮ ﺭ ﻩ ﺃﻓﻀﻞﹸ ،ﻭﺁ ﹶﻛ ﺪ ﻩ ﻣﺎ ﺃﻭ ﺟﺒ ﻪ ﺑﻌ
ﺤﻴﺎ ﻭﺍ ﹶﳌﻤﺎﺕ ،ﻭ ﻣ ﻦ ﻓﺘﻨ ﺔ ﺍﳌﹶﺴﻴﺢ ﺍﻟ ﺪﺟﺎﻝ .ﻭﻳﻜﺮ ﻩ ﺗ ﺮﻛﹸﻪ .ﻭﻣﻨﻪ :ﺍﻟﻠﻬ ﻢ ﺍﻏ ﻔ ﺮ ﱄ ﺏ ﺍﻟﻨﺎﺭﹺ ،ﻭﻣﻦ ﻓﺘﻨ ﺔ ﺍ ﹶﳌ ﻋﺬﺍ ﹺ
ﺖ ﺃ ﻋﹶﻠ ﻢ ﺑﻪ ﻣﲏ .ﺃﻧﻌﺖ ﺍ ﹸﳌ ﹶﻘ ﺪ ﻡ ﺕ ﻭﻣﺎ ﺃ ﻋﹶﻠﻨﺖ ،ﻭﻣﺎ ﺃ ﺳﺮﻓﺖ ،ﻭﻣﺎ ﺃﻧ ﺖ ﻭﻣﺎ ﺃ ﺧ ﺮﺕ ،ﻭﻣﺎ ﺃ ﺳ ﺮ ﺭ ﻣﺎ ﹶﻗ ﺪ ﻣ
ﺖ ﻧﻔﺴﻲ ﹸﻇﻠﹾﻤﹰﺎ ﻛﺒﲑﹰﺍ ﻛﺜﲑﹰﺍ ﻭﻻ ﺖ .ﺭﻭﺍﳘﺎ ﻣﺴﻠﻢ .ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ :ﺍﻟﻠﻬ ﻢ ﺇﱐ ﹶﻇﹶﻠ ﻤ ﻭﺃﻧﺖ ﺍ ﹸﳌ ﺆ ﺧﺮ ،ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧ
ﺴ ﻦ ﺃﻥ ﺖ ﺍﻟ ﻐ ﹸﻔﻮ ﺭ ﺍﻟﺮﺣﻴ ﻢ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ .ﻭﻳ ﻚ ﺃﻧ ﺏ ﺇ ﱠﻻ ﺃﻧﺖ ،ﻓﺎ ﹾﻏ ﻔ ﺮ ﱄ ﻣ ﻐ ﻔ ﺮ ﹰﺓ ﻣﻦ ﻋﻨﺪﻙ ،ﺇﻧ ﻳ ﻐ ﻔ ﺮ ﺍﻟﺬﱡﻧﻮ
ﺺ ﺩﻋﺎ ُﺀ ﺍﻹِﻣﺎ ﹺﻡ ﻋﻦ ﻗﺪ ﹺﺭ ﺃﻗ ﹺﻞ ﺍﻟﺘﺸ ﻬﺪ ،ﻭﺍﻟﺼﻼ ﺓ ﻋﻠﻰ ﺍﻟﻨﱯ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺗ ﹾﻜ ﺮ ﻩ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺑﻌﺪ ﻳﻨ ﹸﻘ
ﺸﻬﺪ.ﺃ ﺩ ﻋﻴ ﺔ ﺍﻟﺘ
)ﻭ( ﺛﺎﱐ ﻋﺸﺮﻫﺎ) :ﻗﻌﻮ ﺩ ﳍﻤﺎ( ﺃﻱ ﻟﻠﺘﺸ ﻬ ﺪ ﻭﺍﻟﺼﻼﺓ ،ﻭﻛﺬﺍ ﻟﻠﺴﻼ ﹺﻡ) .ﻭ ﺳ ﻦ ﺗ ﻮ ﺭ ﻙ ﻓﻴﻪ( ﺃﻱ ﰲ ﻗﹸﻌﻮ ﺩ
ﺴ ﻬ ﹴﻮ.ﺴﺠﺪ ﻟ ﻕ ﰲ ﺗﺸﻬﺪ ﺇﻣﺎ ﻣ ﻪ ﺍﻷﺧﲑ ،ﻭﻻ ﻣﻦ ﻳ ﺍﻟﺘﺸ ﻬ ﺪ ﺍﻷﺧﲑﹺ ،ﻭﻫﻮ ﻣﺎ ﻳ ﻌ ﻘﺒ ﻪ ﺳﻼ ﻡ .ﻓﻼ ﻳﺘﻮ ﺭ ﻙ ﻣﺴﺒﻮ
ﺽ) .ﻭﻭﺿ ﻊ ﻳﺪﻳ ﻪ ﰲ( ﻗﻌﻮ ﺩ ﺨﺮﹺﺝ ﻳﺴﺮﺍ ﻩ ﻣﻦ ﺟ ﻬ ﺔ ﻳﻤﻨﺎ ﻩ ﻭﻳ ﹾﻠﺼﻖ ﻭﺭ ﹶﻛ ﻪ ﺑﺎﻷﺭ ﹺ ﻭﻫﻮ ﻛﺎﻻﻓﺘﺮﺍﺵﹺ ،ﻟﻜﻦ ﻳ
ﺿ ﻢ ﳍﺎ، ﺱ ﺍﻷﺻﺎﹺﺑﻊﹺ) ،ﻧﺎﺷﺮﹰﺍ ﺃﺻﺎﹺﺑ ﻊ ﻳﺴﺮﺍ ﻩ( ﻣﻊ ﺚ ﺗﺴﺎ ﻣﺘ ﻪ ﺭﺅﻭ ﻑ ﺭ ﹾﻛﺒﺘﻴ ﻪ( ﲝﻴ ﹸ ﺸ ﻬ ﺪﻳﻪ ﻋﻠﻰ ﻃ ﺮ )ﺗ
ﺴﺒﺤﺔ( ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻠﻲ ﺍﻹِﺎﻡ ﻓﻴ ﺮﺳﻠﻬﺎ) .ﻭ( ﺳ ﻦ ) ﺭ ﹾﻓﻌﻬﺎ( )ﻭﻗﺎﺑﻀﹰﺎ( ﺃﺻﺎﹺﺑ ﻊ )ﻳﻤﻨﺎ ﻩ ﺇ ﱠﻻ ﺍ ﹸﳌ
ﻀﻌﻬﺎ ﺑﻞ ﺗﺒﻘﻰ
ﻉ) .ﻭﺇﺩﺍ ﻣﺘﻪ( ﺃﻱ ﺍﻟﺮﻓﻊ .ﻓﻼ ﻳ
ﻼ )ﻋﻨﺪ( ﻫ ﻤ ﺰ ﺓ )ﺇ ﱠﻻ ﺍﷲ( ﻟﻼﺗﺒﺎ ﹺ
ﺴﺒﺤﺔ ﻣﻊ ﺇﻣﺎﹶﻟﺘﻬﺎ ﻗﻠﻴ ﹰ
ﺃﻱ ﺍ ﹸﳌ
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ﺱ ﺍﻹِﺎ ﹺﻡ ﻋﻨﺪ ﺃ ﺳ ﹶﻔﻠﻬﺎ ﻋﻠﻰ ﻀ ﻊ ﺭﺃ ﺾ ﺍﻹِﺎ ﹺﻡ ﹺﺑﺠﻨﺒﹺﻬﺎ ،ﺑﺄﻥ ﻳ ﻀ ﹸﻞ ﻗﺒ
ﻣﺮﻓﻮ ﻋ ﹰﺔ ﺇﱃ ﺍﻟﻘﻴﺎ ﹺﻡ ﺃﻭ ﺍﻟﺴﻼﻡﹺ ،ﻭﺍﻷﻓ
ﺿ ﻊ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻟ ﺮ ﹾﻛﺒ ﺔ ﻳﺸ ﲑ ﺑﺴﺒﺎﺑﺘﻬﺎ ﺣﻴﻨﺌﺬ ،ﻭﻻ ﻑ ﺍﻟﺮﺍ ﺣﺔ ،ﻛﻌﺎﻗ ﺪ ﺛﻼﺛ ﺔ ﻭﲬﺴﲔ .ﻭﻟﻮ ﻭ ﺣ ﺮ
ﺤ ﺔ ﺣﺎﻝ ﺭ ﹾﻓﻌﻬﺎ،
ﺴﺒ
ﺼ ﺮ ﺍﻟﻨ ﹶﻈ ﹺﺮ ﺇﱃ ﺍ ﹸﳌ
ﺝ ﺍﻟﺼﻼ ﺓ ﻋﻨﺪ ﺇ ﱠﻻ ﺍﷲ) .ﻭ( ﺳ ﻦ )ﻧﻈ ﺮ ﺇﻟﻴﻬﺎ( ﺃﻱ ﹶﻗ ﺴ ﻦ ﺭ ﹾﻓﻌﻬﺎ ﺧﺎﺭ ﻳ
ﺤ ﹺﻮ ﹸﻛﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ) .ﻭ( ﺛﺎﻟﺚ ﻋﺸﺮﻫﺎ :ﺗﺴﻠﻴﻤ ﹲﺔ ﺃﹸﻭﱃ) ،ﻭﺃﻗﱡﻠﻬﺎ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴ ﹸﻜ ﻢ( ﻭﻟﻮ ﻣﺴﺘﻮﺭ ﹰﺓ ﹺﺑﻨ
ﺠﺰﹺﻯ ُﺀ ﺳﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑﺎﻟﺘﻨﻜ ﹺﲑ ﻭﻻ ﺳﻼ ﻡ ﺍﻟﹼﻠ ﻪ ﺃﻭ ﺳﻼﻣﻲ ﻟﻼﺗﺒﺎﻉ ،ﻭﻳﻜ ﺮ ﻩ ﻋﻠﻴ ﹸﻜ ﻢ ﺍﻟﺴﻼﻡ ،ﻭﻻ ﻳ
ﻋﻠﻴ ﹸﻜ ﻢ .ﺑﻞ ﺗﺒ ﹸﻄ ﹸﻞ ﺍﻟﺼﻼ ﹸﺓ ﺇﻥ ﺗ ﻌ ﻤ ﺪ ﻭ ﻋﻠ ﻢ .ﻛﻤﺎ ﰲ ﺷﺮﺡ ﺍﻹِﺭﺷﺎ ﺩ ﻟﺸﻴﺨﻨﺎ) .ﻭ ﺳ ﻦ( ﺗﺴﻠﻴ ﻤ ﹲﺔ )ﺛﺎﻧﻴﺔ( ﻭﺇﻥ
ﺖ ﺟ ﻤ ﻌ ﺔ ﻭﻭﺟﻮ ﺩ ﻋﺎ ﹴﺭ ﺳﺘ ﺮ ﹰﺓ. ﺝ ﻭ ﹾﻗ ﺙ ﻭﺧﺮﻭ ﹺ ﺽ ﺑﻌﺪ ﺍﻷﻭﱃ ﻣﻨﺎﻑ ،ﹶﻛﺤﺪ ﺤ ﺮ ﻡ ﺇﻥ ﻋ ﺮ ﺗ ﺮ ﹶﻛﻬﺎ ﺇﻣﺎﻣﻪ ،ﻭﺗ
ﻼ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻤﺘﲔ )ﹺﺑ ﺮ ﺣ ﻤ ﺔ ﺍﷲ( ﺃﻱ ﻣﻌﻬﺎ ،ﺩﻭﻥ :ﻭﺑﺮﻛﺎﺗﻪ ،ﻋﻠﻰ ﺍﳌﻨﻘﻮ ﹺﻝ ﰲ ﻏﲑ ﺴ ﻦ ﺃﻥ ﻳﻘ ﹺﺮ ﹶﻥ ﻛ )ﻭ( ﻳ
ﺕ ﻓﻴﻬﻤﺎ( ﺣﱴ ﻳﺮﻯ ﺧ ﺪ ﻩ ﺍﻷ ﳝ ﻦ ﰲ ﻕ) .ﻭ( ﻣﻊ )ﺍﻟﺘﻔﺎ ﺍﳉﻨﺎ ﺯ ﺓ .ﻟﻜﻦ ﺍﺧﺘ ﲑ ﻧ ﺪﺑﻬﺎ ﻟﺜﹸﺒﻮﺗﻬﺎ ﻣﻦ ﻋ ﺪ ﺓ ﹸﻃ ﺮ ﹴ
ﺴ ﺮ ﰲ ﺍﻟﺜﺎﹺﻧﻴﺔ.ﺍﻷﻭﱃ ﻭﺍﻷﻳ
ﺖ ﻫﻮ ﺇﻟﻴ ﻪ ﻣ ﻤ ﻦ ﻋﻦ ﻱ ﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﻣﻦ ﺍﻟﺘ ﹶﻔ ﺴ ﻦ ﻟﻜﻞ ﻣﻦ ﺍﻹِﻣﺎ ﹺﻡ ﻭﺍﳌﹶﺄﻣﻮ ﹺﻡ ﻭﺍ ﹸﳌﻨﻔ ﹺﺮ ﺩ ﺃﻥ ﻳﻨ ﹺﻮ ]ﺗﻨﺒﻴﻪ[ :ﻳ
ﺲ ﻭ ﹺﺟﻦ ،ﻭﺑﺄﻳﺘﻬﹺﻤﺎ ﺷﺎ َﺀ ﳝﻴﻨﹺﻪ ﺑﺎﻟﺘﺴﻠﻴ ﻤ ﺔ ﺍﻷﻭﱃ ،ﻭﻋﻦ ﻳﺴﺎ ﹺﺭ ﻩ ﺑﺎﻟﺘﺴﻠﻴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻣﻦ ﻣﻼﺋ ﹶﻜ ﺔ ﻭﻣﺆﻣﲏ ﺇﻧ ﹴ
ﻱ ﺳﻼ ﻣﻴ ﻪ ﺷﺎ َﺀ ﺇﻥ ﻛﺎﻥ ﻱ ﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﺍﻹِﻣﺎ ﹺﻡ ﺑﺄ ﻀ ﹸﻞ .ﻭﻟﻠﻤﺄﻣﻮ ﹺﻡ ﺃﻥ ﻳﻨ ﹺﻮ ﻋﻠﻰ ﻣﻦ ﺧ ﹾﻠ ﹶﻔ ﻪ ﻭﺃﻣﺎ ﻣ ﻪ ﻭﺑﺎﻷﻭﱃ ﺃﻓ
ﺾ ﺍﳌﺄﻣﻮﻣﲔ ﺍﻟ ﺮ ﺩ ﻱ ﺑﻌ ﺴ ﻦ ﺃﻥ ﻳﻨ ﹺﻮ ﺧ ﹾﻠﻔﹶﻪ ،ﻭﺑﺎﻟﺜﺎﻧﻴ ﺔ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﳝﻴﹺﻨﻪ ،ﻭﺑﺎﻷﻭﱃ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﻳﺴﺎ ﹺﺭ ﻩ .ﻭﻳ
ﺴﻠﱢﻢ ﺑﺎﻟﺘﺴﻠﻴ ﻤ ﺔ ﺍﻟﺜﺎﻧﻴ ﺔ ﻭ ﻣ ﻦ ﻋﻠﻰ ﻳﺴﺎ ﹺﺭ ﻩ ﺑﺎﻷﻭﱃ ،ﻭﻣﻦ ﺧﻠ ﹶﻔ ﻪ ﻭﺃﻣﺎ ﻣ ﻪ ﲔ ﺍ ﹸﳌ
ﻋﻠﻰ ﺑﻌﺾﹴ ،ﻓﻴﻨﻮﹺﻳ ﻪ ﻣ ﻦ ﻋﻠﻰ ﳝ ﹺ
ﺑﺄﻳﺘﻬﻤﺎ ﺷﺎﺀ ،ﻭﺑﺎﻷﻭﱃ ﹶﺃﻭﱃ.
ﻑ ﰲ ﻭﺟﻮﺑﹺﻬﺎ ،ﻭﺃﻥ ﺝ ﻣﻦ ﺍﻟﺼﻼ ﺓ ﺑﺎﻟﺘﺴﻠﻴ ﻤ ﺔ ﺍﻷﻭﱃ ﺧﺮﻭﺟﹰﺎ ﻣﻦ ﺍﳋﻼ ﺴ ﻦ ﻧﻴ ﹸﺔ ﺍﳋﹸﺮﻭ ﹺ ]ﻓﺮﻭﻉ[ :ﻳ
ﻼ ﺑﻮ ﺟ ﹺﻬ ﻪ ﺍﻟ ﻘﺒﻠﹶﺔ ،ﻭﺃﻥ ﻳﻨ ﹺﻬﻴ ﻪ ﻣﻊ ﲤﺎ ﹺﻡ ﺍﻻﻟﺘﻔﺎﺕ ،ﻭﺃﻥ ﻳﺴﱢﻠ ﻢ ﺍﳌﺄﻣﻮ ﻡ ﺑﻌﺪ ﺝ ﺍﻟﺴﻼﻡ ،ﻭﺃﻥ ﻳﺒﺘ ﺪﹶﺋ ﹸﺔ ﻣﺴﺘﻘﹺﺒ ﹰ ﻳ ﺪ ﹺﺭ
ﺐ ﺑﲔ ﺃﺭﻛﺎﺎ( ﺍ ﹸﳌﺘﻘ ﺪ ﻣ ﹶﺔ ﻛﻤﺎ ﹸﺫ ﻛ ﺮ .ﻓﺈ ﹾﻥ ﺗ ﻌ ﻤ ﺪ ﺍﻹﺧﻼ ﹶﻝ ﺗﺴﻠﻴ ﻤﺘﻲ ﺍﻹِﻣﺎﻡ) .ﻭ( ﺭﺍﺑﻊ ﻋﺸﺮﻫﺎ) :ﺗﺮﺗﻴ
ﺖ ﺻﻼﺗﻪ .ﺃﻣﺎ ﺗﻘﺪ ﱘ ﺍﻟﺮﻛ ﹺﻦ ﺍﻟﻘﻮﱄ ﻓﻼ ﻳﻀ ﺮ ﺠ ﺪ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉﹺ ،ﺑ ﹶﻄﹶﻠ ﺐ ﺑﺘﻘﺪ ﹺﱘ ﺭﻛ ﹴﻦ ﻓ ﻌﻠﻲ ،ﻛﺄﻥ ﺳ ﺑﺎﻟﺘﺮﺗﻴ ﹺ
ﺤﺔ ،ﻭﺍﻟﺪﻋﺎ ِﺀ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ﻭﺍﻟﺼﻼﺓ ،ﺷﺮﻁ ﻟﻼﻋﺘﺪﺍ ﺩ ﺴﻨ ﹺﻦ ﻛﺎﻟﺴﻮ ﺭ ﺓ ﺑﻌﺪ ﺍﻟﻔﺎﺗ ﺐ ﺑﲔ ﺍﻟ ﺇﻻ ﺍﻟﺴﻼ ﹺﻡ .ﻭﺍﻟﺘﺮﺗﻴ
ﺠ ﺪ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉﹺ ،ﺃﻭ ﺭ ﹶﻛ ﻊ ﻗﺒﻞ ﺐ )ﺑﺘﺮ ﻙ ﺭ ﹾﻛ ﹴﻦ( ﻛﺄﻥ ﺳ ﺑﺴﻨﻴﺘﻬﺎ) ،ﻭﻟﻮ ﺳﻬﺎ ﻏ ﲑ ﻣﺄﻣﻮ ﹴﻡ( ﰲ ﺍﻟﺘﺮﺗﻴ ﹺ
ﺴﻴﺄﰐ ﺑﻴﺎﻧ ﻪ) .ﺃﻭ ﻍ ﻣﺜﻠﻪ ﺃﺗﻰ ﺑﻪ ،ﻭﺇ ﱠﻻ ﻓ ﺍﻟﻔﺎﺗﺤﺔ ،ﻟﻐﺎ ﻣﺎ ﻓ ﻌﹶﻠ ﻪ ﺣﱴ ﻳﺄﺗ ﻲ ﺑﺎ ﹶﳌﺘﺮﻭ ﻙ .ﻓﺈﻥ ﺗﺬ ﱠﻛ ﺮ ﻗﺒ ﹶﻞ ﺑﻠﻮ ﹺ
ﺤﺔﹶ ،ﺃﻭ ﺳﺎﺟﹺﺪﹰﺍ ﻫﻞ ﻚ ﺭﺍﻛﻌﹰﺎ ﻫﻞ ﹶﻗ ﺮﹶﺃ ﺍﻟﻔﹶﺎﺗ ﻚ( ﻫﻮ ﺃﻱ ﻏ ﲑ ﺍﳌﺄﻣﻮ ﹺﻡ ﰲ ﺭ ﹾﻛ ﹴﻦ ﻫﻞ ﹶﻓ ﻌ ﹶﻞ ﺃﻡ ﻻ ،ﻛﺄﻥ ﺷ ﺷ
ﺸﻜﹸﻮ ﻙ ﻓﻴﻪ ﻣﻦ ﻚ )ﻗﺒﻞ ﻓ ﻌﻠﻪ ﻣﹾﺜﻠﹶﻪ( ﺃﻱ ﻣﺜ ﹶﻞ ﺍ ﹶﳌ ﺸ ﺭ ﹶﻛ ﻊ ﺃﻭ ﺍﻋﺘ ﺪﻝﹶ) ،ﺃﺗﻰ ﺑﻪ( ﹶﻓﻮﺭﹰﺍ ﻭﺟﻮﺑﹰﺎ( ﺇﻥ ﻛﺎ ﹶﻥ( ﺍﻟ
ﺭ ﹾﻛ ﻌ ﺔ ﺃﹸﺧﺮﻯ )ﻭﺇﻻ( ﺃﻱ ﻭﺇﻥ ﱂ ﻳﺘﺬﻛﺮ ﺣﱴ ﻓﻌﻞ ﻣﺜﻠﻪ ﰲ ﺭﻛﻌﺔ ﺃﺧﺮﻯ )ﺃ ﺟ ﺰﹶﺃ ﻩ( ﻋﻦ ﻣﺘﺮﻭ ﻛﻪ ،ﻭﻟﻐﺎ ﻣﺎ
ﺤﻠﱠﻪ ،ﻓﺈﻥ ﺟ ﻬ ﹶﻞ ﻋﻴﻨ ﻪ ﻭ ﺟ ﻮ ﺯ ﺃﻧﻪ ﺍﻟﻨﻴ ﹶﺔ ﺃﻭ ﺗ ﹾﻜﹺﺒ ﲑ ﹶﺓ ﺍ ِﻹﺣﺮﺍ ﹺﻡ ﺑﻄﻠﺖ
ﺑﻴﻨﻬﻤﺎ .ﻫﺬﺍ ﻛﻠﻪ ﺇﻥ ﻋﻠ ﻢ ﻋﻴ ﻦ ﺍ ﹶﳌﺘﺮﻭ ﻙ ﻭ ﻣ
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ﺼ ﹸﻞ ﻋﻠﻰ ﻀ ﻲ ﺭ ﹾﻛﻦﹴ ،ﺃﻭ ﺃﻧﻪ ﺍﻟﺴﻼ ﻡ ﻳﺴﻠﱢﻢ ،ﻭﺇﻥ ﻃﺎﻝ ﺍﻟ ﹶﻔ ﺼ ﹴﻞ ﻭﻻ ﻣ ﻁ ﻫﻨﺎ ﻃﹸﻮ ﹸﻝ ﹶﻓ ﺻﻼﺗ ﻪ .ﻭﱂ ﻳﺸﺘﺮ ﹾ
ﺍ َﻷ ﻭ ﺟ ﻪ .ﺃﻭ ﺃﻧﻪ ﹶﻏﻴ ﺮﻫﻤﺎ ﺃﺧ ﹶﺬ ﺑﺎﻷﺳﻮﺃ ﻭﺑﻨﻰ ﻋﻠﻰ ﻣﺎ ﹶﻓ ﻌﻠﹶﻪ) ،ﻭﺗﺪﺍ ﺭ ﻙ( ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺻﻼﺗ ﻪ .ﻧﻌﻢ ،ﺇﻥ ﱂ ﻳﻜﹸﻦ
ﻉ ﺇﻣﺎ ﻣ ﻪ ﺃﻧﻪ
ﻚ ﻗﺒ ﹶﻞ ﺭﻛﻮ ﻋ ﻪ ﻭﺑﻌ ﺪ ﺭﻛﻮ ﹺ ﺠ ﹺﺰﺋﹾﻪ .ﺃﻣﺎ ﻣﺄﻣﻮ ﻡ ﻋﻠ ﻢ ﺃﻭ ﺷ
ﺍ ﳌﹾﺜ ﹸﻞ ﻣﻦ ﺍﻟﺼﻼ ﺓ ﻛﺴﺠﻮ ﺩ ﺗﻼ ﻭ ﺓ ﱂ ﻳ
ﺴﻌﻰ ﺧ ﹾﻠ ﹶﻔﻪ ،ﻭﺑﻌﺪ ﺭﻛﻮ ﻋﻬﹺﻤﺎ ﱂ ﻳ ﻌ ﺪ ﺇﱃ ﺍﻟﻘﻴﺎ ﹺﻡ ﻟﻘﺮﺍ َﺀﺗ ﻪ ﺍﻟﻔﺎﺗﺤﺔ ﺑﻞ ﻳﺘﺒﻊ ﺇﻣﺎﻣﻪ ﺤ ﹶﺔ ﻓﻴﻘﺮﺅﻫﺎ ﻭﻳ ﺗ ﺮ ﻙ ﺍﻟﻔﺎﺗ
ﺼﻠﱢﻲ ﺭ ﹾﻛ ﻌ ﹰﺔ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ.ﻭﻳ
ﻁ( ﻷﻧﻪ ﺗﻌﺎﱃ ﹶﺫ ﻡ ﺗﺎﺭﹺﻛﻴ ﻪ ﺑﻘﻮﻟﻪ} :ﻭﺇﹺﺫﺍ ﻗﹶﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼ ﺓ ﻗﹶﺎﻣﻮﺍ ]ﻓﺮﻉ[ ) :ﺳ ﻦ ﺩﺧﻮ ﹸﻝ ﺻﻼ ﺓ ﹺﺑﻨﺸﺎ
ﻉ) .ﻭ( ﺳ ﻦ ﺐ( ﻣﻦ ﺍﻟﺸﻮﺍ ﻏ ﹺﻞ ﻷﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﺍﳋﹸﺸﻮ ﹺ ﻍ ﹶﻗ ﹾﻠ ﹴ
ﺴ ﹸﻞ :ﺍﻟﻔﹸﺘﻮ ﺭ ﻭﺍﻟﺘﻮﺍﱐ) .ﻭﻓﺮﺍ ﹺ ﹸﻛﺴﺎﻟﹶﻰ{ ﻭﺍﻟ ﹶﻜ
ﻀ ﺮ ﻓﻴﻪ ﻏ ﲑ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻭﺇﻥ ﺗ ﻌﱠﻠ ﻖ ﺑﺎﻵ ﺧ ﺮ ﺓ. ﺤ ﻉ ﺑﻘ ﹾﻠﹺﺒ ﻪ( ﺑﺄﻥ ﻻ ﻳ )ﻓﻴﻬﺎ( ﺃﻱ ﰲ ﺻﻼﺗ ﻪ ﻛﻠﻬﺎ) ،ﺧﺸﻮ
ﺚ ﺑﺄ ﺣﺪﻫﺎ ،ﻭﺫﻟﻚ ﻟﺜﹶﻨﺎ ِﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﹺﺑ ﻪ ﺍﻟﻌﺰﻳﺰ ﻋﻠﻰ ﻓﺎ ﻋﻠﹶﻴﻪ ﺑﻘﻮﻟ ﻪ} :ﹶﻗ ﺪ ﹶﺃ ﹾﻓﹶﻠ ﺢ )ﻭﲜﻮﺍ ﹺﺭﺣﻪ( ﺑﺄﻥ ﻻ ﻳ ﻌﺒ ﹶ
ﺚ ﺖ ﻋﻠﻴﻪ ﺍﻷﺣﺎﺩﻳ ﹸ ﺏ ﺍﻟﺼﻼ ﺓ ﺑﺎﻧﺘﻔﺎﺋ ﻪ ﻛﻤﺎ ﺩﱠﻟ ﺍ ﹸﳌ ﺆﻣﻨﻮ ﹶﻥ ﺍﱠﻟﺬﻳ ﻦ ﻫ ﻢ ﰲ ﺻﻼﺗ ﹺﻬ ﻢ ﺧﺎﺷﻌﻮ ﹶﻥ{ ﻭﻻﻧﺘﻔﺎ ِﺀ ﺛﹶﻮﺍ ﹺ
ﺤﺼﻞ ﺍﳋﹸﺸﻮﻉ ﺍ ﺳﺘﺤﻀﺎ ﺭ ﻩ ﺃﻧﻪ ﺑﲔ ﺤ ﺔ .ﻭﳑﺎ ﻳ ﺼ ﻁ ﻟﻠ ﺤ ﹸﺔ .ﻭﻷ ﱠﻥ ﻟﻨﺎ ﻭﺟﻬﹰﺎ ﺍﺧﺘﺎ ﺭ ﻩ ﺟ ﻤ ﻊ ﺃﻧ ﻪ ﺷ ﺮ ﹲ ﺍﻟﺼﺤﻴ
ﺤ ﻖ ﺠﻠﹼﻰ ﻋﻠﻴﻪ ﺑﺎﻟ ﹶﻘ ﻬ ﹺﺮ ﻟ ﻌ ﺪ ﹺﻡ ﺍﻟﻘﻴﺎ ﹺﻡ ﹺﺑ ﺴ ﺮ ﻭﹶﺃ ﺧﻔﹶﻰ .ﻳﻨﺎﺟﹺﻴﻪ ،ﻭﺃﻧﻚ ﺭﲟﺎ ﺗ ﻚ ﺍﳌﹸﻠﻮ ﻙ ﺍﻟﺬﻱ ﻳ ﻌﹶﻠ ﻢ ﺍﻟ ﻱ ﻣﹶﻠ ﻳ ﺪ
ﺭﺑﻮﹺﺑﻴﺘ ﻪ ﹶﻓ ﺮ ﺩ ﻋﻠﻴ ﻪ ﺻﻼﺗﻪ.
ﻉ ﺇﻃﺎﹶﻟ ﹸﺔ ﺙ ﺍﳋﹸﺸﻮ ﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺇﻥ ﳑﺎ ﻳﻮ ﹺﺭ ﹸ ﻑ ﺑﺎﷲ ﳏﻤﺪ ﺍﻟﺒﻜ ﹺﺮ ﺐ ﺍﻟﻌﺎ ﹺﺭ ﻭﻗﺎﻝ ﺳﻴﺪﻱ ﺍﻟ ﹸﻘ ﹾﻄ
ﻉ ﻭﺍﻟﺴﺠﻮ ﺩ ) ﻭﺗﺪﺑ ﺮ ﻗﺮﺍ َﺀ ﺓ( ﺃﻱ ﺗﹶﺄﻣﻞ ﻣﻌﺎﻧﹺﻴﻬﺎ .ﻗﺎﻝ ﺗﻌﺎﱃ} :ﹶﺃﻓﹶﻼ ﻳﺘﺪﺑﺮﻭ ﹶﻥ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ{ ﻭﻷﻥ ﺑﻪ ﻳ ﹾﻜ ﻤ ﹸﻞ ﺍﻟﺮﻛﻮ ﹺ
ﺤ ﹼﻞ ﺳﺠﻮ ﺩ ﻩ( ﻷﻥ ﺫﻟﻚ ﻉ) .ﻭ( ﺗ ﺪﺑﺮ ) ﺫ ﹾﻛ ﹴﺮ( ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺍ َﺀﺓ) ،ﻭ( ﺳ ﻦ )ﺇﺩﺍ ﻣ ﹸﺔ ﻧ ﹶﻈ ﹴﺮ ﻣ ﻣﻘﹾﺼﻮﺩ ﺍﳋﹸﺸﻮ ﹺ
ﺴﻨ ﹸﺔﺃﻗﺮﺏ ﺇﱃ ﺍﳋﹸﺸﻮﻉﹺ ،ﻭﻟﻮ ﺃﻋﻤﻰ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻋﻨ ﺪ ﺍﻟ ﹶﻜ ﻌﺒ ﺔ ﺃﻭ ﰲ ﺍﻟ ﱡﻈ ﹾﻠ ﻤﺔ ،ﺃﻭ ﰲ ﺻﻼ ﺓ ﺍﳉﹶﻨﺎ ﺯ ﺓ .ﻧﻌﻢ ،ﺍﻟ
ﺾ ﻋﻴﻨﻴﻪ ﺇﻥ ﱂ ﺨﺒ ﹴﺮ ﺻﺤﻴ ﹴﺢ ﻓﻴﻪ ،ﻭﻻ ﻳ ﹾﻜ ﺮ ﻩ ﺗ ﻐﻤﻴ ﺤﺘ ﻪ ﻋﻨ ﺪ ﺭ ﹾﻓﻌﻬﺎ ﰲ ﺍﻟﺘﺸﻬ ﺪ ﻟ ﺴﺒ ﺼ ﺮ ﻧ ﹶﻈ ﺮ ﻩ ﻋﻠﻰ ﻣ ﺃﻥ ﻳ ﹾﻘ
ﻒ ﺿﺮﺭﹰﺍ. ﺨ ﻳ
]ﻓﺎﺋﺪﺓ[ :ﻳ ﹾﻜ ﺮ ﻩ ﻟﻠ ﻤﺼﻠﱢﻲ ﺍﻟ ﱠﺬ ﹶﻛ ﺮ ﻭﻏ ﲑ ﻩ ﺗ ﺮ ﻙ ﺷﻲ ٍﺀ ﻣﻦ ﺳﻨ ﹺﻦ ﺍﻟﺼﻼ ﺓ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﰲ ﻋﻤﻮ ﻣ ﻪ ﻧﻈﺮ.
ﺏ. ﻑ ﰲ ﺍﻟﻮﺟﻮ ﹺ ﺼ ﻪ ﲟﺎ ﻭ ﺭ ﺩ ﻓﻴﻪ ﻧ ﻬ ﻲ ﺃﻭ ﺧﻼ ﺨﺼﻴ ﺠ ﻪ ﺗ
ﻭﺍﻟﱠﺬﻱ ﻳﺘ ﹺ
ﺴ ﻦ ﺍﻹِﺳﺮﺍ ﺭ ﻤﺎ ﻟ ﻤﻨ ﹶﻔ ﹺﺮ ﺩ ﻭﻣﺄﻣﻮ ﹴﻡ ﻭﺇﻣﺎ ﹴﻡ ﱂ ﻳ ﹺﺮ ﺩ )ﻭ( ﺳ ﻦ ) ﺫ ﹾﻛ ﺮ ﻭﺩﻋﺎ ٌﺀ ﺳ ﺮﹰﺍ ﻋ ﻘﺒﻬﺎ( ﺃﻱ ﺍﻟﺼﻼ ﺓ .ﺃﻱ ﻳ
ﺕ ﺟ ﻤﹶﻠ ﹰﺔ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﰊ ﺚ ﻛﺜ ﲑﹲﺓ ﹶﺫ ﹶﻛ ﺮ ﺿﺮﹺﻳ ﻦ ﻭﻻ ﺗ ﹾﺄﻣﻴﻨ ﻬ ﻢ ﻟﺪﻋﺎﺋ ﻪ ﹺﺑﺴﻤﺎ ﻋ ﻪ .ﻭ ﻭﺭﺩ ﻓﻴﻬﻤﺎ ﺃﺣﺎﺩﻳ ﹲ ﺗ ﻌﻠﻴﻢ ﺍﳊﺎ
ﻱ ﺍﻟﺪﻋﺎ ِﺀ ﺃ ﺳﻤﻊ؟ ﻱ ﻋﻦ ﺃﰊ ﺃﹸﻣﺎ ﻣ ﹶﺔ ﻗﺎﻝ" :ﻗﻴﻞ ﻟﺮﺳﻮ ﹺﻝ ﺍﷲ :ﹶﺃ ﺇﺭﺷﺎ ﺩ ﺍﻟﻌﺒﺎ ﺩ ﻓﺎﻃﹸﻠﺒﻪ ﻓﺈﻧﻪ ﻣ ﹺﻬ ﻢ .ﻭﺭﻭﻯ ﺍﻟﺘﺮ ﻣ ﺬ
ﺕ" .ﻭﺭﻭﻯ ﺍﻟﺸﻴﺨﺎ ﻥ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺕ ﺍ ﹶﳌﻜﹾﺘﻮﺑﺎ ﻑ ﺍﻟﱠﻠﻴﻞﹺ ،ﻭﺩﺑﺮ ﺍﻟﺼﻠﻮﺍ ﺃﻱ ﺃ ﹾﻗﺮﺏ ﺇﱃ ﺍﻹِﺟﺎﺑﺔ؟ ﻗﺎﻝ :ﺟ ﻮ
ﺱ
ﺖ ﺃﺻﻮﺍﺗﻨﺎ ،ﻓﻘﺎ ﹶﻝ ﺍﻟﻨﱯ :ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎ ﱯ ﹶﻓﻜﹸﻨﺎ ﺇﺫﺍ ﺃ ﺷ ﺮﻓﹾﻨﺎ ﻋﻠﻰ ﻭﺍ ﺩ ﻫﱠﻠﻠﹾﻨﺎ ﻭ ﹶﻛﺒﺮﻧﺎ ﻭﺍﺭﺗ ﹶﻔ ﻌ ﻗﺎﻝ " :ﹸﻛﻨﺎ ﻣﻊ ﺍﻟﻨ
ﺐ" .ﺍﺣﺘ ﺞ ﺑﻪ ﺍﻟﺒﻴ ﻬ ﻘ ﻲ
ﺻ ﻢ ﻭﻻ ﻏﺎﺋﺒﺎﹰ ،ﺇﻧﻪ ﺣﻜﻴ ﻢ ﺳﻤﻴ ﻊ ﻗﺮﻳ
ﺴ ﹸﻜ ﻢ ﻓﺈﻧﻜﹸﻢ ﻻ ﺗﺪﻋﻮ ﹶﻥ ﹶﺃ
ﺍ ﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧ ﹸﻔ ِ
35
ﻺﺳﺮﺍ ﹺﺭ ﺑﺎﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻭﺍﻟﺪﻋﺎ ِﺀ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﰲ ﺍﻷﻡ :ﺃﺧﺘﺎ ﺭ ﻟﻺِﻣﺎ ﹺﻡ ﻭﺍﳌﹶﺄﻣﻮ ﹺﻡ ﺃﻥ ﻳ ﹾﺬ ﹸﻛﺮﺍ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌ ﺪ ﻭﻏ ﲑ ﻩ ﻟ ِ
ﺠﻬﺮ ﺣﺘﻰ ﻳﺮﻯ ﺃﻧﻪ ﻗﺪ ﺗﻌﱢﻠ ﻢ
ﺨ ﻔﻴﺎ ﺍﻟ ﱢﺬ ﹾﻛﺮ ،ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺇﻣﺎﻣﹰﺎ ﻳﺮﻳ ﺪ ﺃﻥ ﻳﺘ ﻌﻠﱠﻢ ﻣﻨﻪ ﻓﻴ
ﺍﻟﺴﻼ ﹺﻡ ﻣ ﻦ ﺍﻟﺼﻼﺓ ،ﻭﻳ
ﺖ ﺑﹺﻬﺎ{ ﻳﻌﲏ ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﻟﺪﻋﺎﺀ ،ﻭﻻ ﻚ ﻭﻻ ﺗﺨﺎﻓ ﺠ ﻬ ﺮ ﹺﺑﺼﻼﺗ
ﺴﺮ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ} :ﻭﻻ ﺗ ﻣﻨﻪ ﰒ ﻳ ِ
ﻚ .ﺍﻧﺘﻬﻰ. ﺴ
ﺴﻤﻊ ﻧ ﹾﻔ
ﺖ ﺣﺘﻰ ﻻ ﺗ ﲡ ﻬ ﺮ ﺣﺘﻰ ﺗﺴﻤﻊ ﹶﻏﻴ ﺮﻙ ،ﻭﻻ ﺗﺨﺎﻓ
ﺼ ﹶﻞﺶ ﻋﻠﻰ ﻣ ﺼ ﹸﻞ ﺗﺸﻮﻳ ﺤ ﺚ ﻳ
ﺠ ﺪ ﲝﻴ ﹸﺴﹺ ﳉ ﻬ ﹺﺮ ﹺﺑﻬﹺﻤﺎ ﰲ ﺍ ﹶﳌ ]ﻓﺎﺋﺪﺓ[ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻣﺎ ﺍﳌﹸﺒﺎﻟﹶﻐ ﹸﺔ ﰲ ﺍ ﹶ
ﻓﻴﻨﺒﻐﻲ ﺣ ﺮ ﻣﺘﻬﺎ. .
ﲔ ﻣﺄﻣﻮ ﹴﻡ ﳋﺘ ﻢ ﻤﺎ ﻭﺑﺂﻣﲔ .ﻭﺗﺄ ﻣ ﳊ ﻤ ﺪ ﻟﹼﻠ ﻪ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ،ﻭﺍ ﹶ ﺡ ﺍﻟﺪﻋﺎ ِﺀ ﺑﺎ ﹶ ﺴ ﻦ ﺍﻓﺘﺘﺎ ]ﻓﺮﻭﻉ[ :ﻳ
ﺴ ﺢ ﺍﻟ ﻮ ﺟ ﻪ ﻤﺎ ﺑﻌﺪﻩ. ﻚ .ﻭ ﺭ ﹾﻓ ﻊ ﻳ ﺪﻳ ﻪ ﺍﻟﻄﹼﺎ ﻫ ﺮﺗﻴ ﹺﻦ ﺣ ﹾﺬ ﻭ ﻣﻨ ﻜﺒﻴﻪ ،ﻭ ﻣ ﻆ ﺫﹶﻟ ﺳ ﻤ ﻊ ﺩﻋﺎ ِﺀ ﺍﻹِﻣﺎﻡﹺ ،ﻭﺇﻥ ﺣ ﹶﻔ ﹶ
ﻼ ﻩ
ﺼﱠ ﻭﺍﺳﺘﻘﺒﺎ ﹸﻝ ﺍﻟ ﻘﺒﹶﻠ ﺔ ﺣﺎﹶﻟ ﹶﺔ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﺃﻭ ﺍﻟﺪﻋﺎﺀِ ،ﺇﻥ ﻛﺎﻥ ﻣﻨ ﹶﻔﺮﹺﺩﹰﺍ ﺃﻭ ﻣﺄﻣﻮﻣﹰﺎ .ﺃﻣﺎ ﺍﻹِﻣﺎ ﻡ ﺇﺫﺍ ﺗ ﺮ ﻙ ﺍﻟﻘﻴﺎ ﻡ ﻣ ﻦ ﻣ
ﻀ ﹸﻞ ﻟﻪ ﻓﺎﻷﻓﻀﻞ ﺟ ﻌ ﹸﻞ ﳝﻴﹺﻨ ﻪ ﺇﱃ ﺍﳌﹶﺄﻣﻮﻣﲔ ﻭﻳﺴﺎﺭﹺﻩ ﺇﱃ ﺍﻟ ﻘﺒﹶﻠ ﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻮ ﰲ ﺍﻟﺪﻋﺎ ِﺀ. ﺍﻟﱠﺬﻱ ﻫﻮ ﺃﻓ
ﺕ ﺑﻔ ﻌ ﹺﻞ ﻑ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻔﻮ ﺼ ﹺﺮ
ﺏ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻟﻪ ﻋ ﻘﺒﻬﺎ ﻷﻧﻪ ﻳﺄﰐ ﺑﻪ ﰲ ﳏﱢﻠ ﻪ ﺍﻟﺬﻱ ﻳﻨ ﻭﺍﻧﺼﺮﺍﹸﻓ ﻪ ﻻ ﻳﻨﺎﰲ ﻧ ﺪ
ﺏ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻭﺇﻥ ﺟ ﻬ ﹶﻞ ﻣﻌﻨﺎﻩ ،ﻭﻧ ﹶﻈ ﺮ ﺖ ﺑﻪ ﻛﻤﺎﻟﹸﻪ ﻻ ﻏﲑﻩ .ﻭﻗﻀﻴ ﹸﺔ ﻛﻼ ﻣﻬﹺﻢ ﺣﺼﻮ ﹸﻝ ﺛﻮﺍ ﺍﻟﺮﺍﺗﺒﺔ ،ﻭﺇﳕﺎ ﺍﻟﻔﺎﺋ
ﻑ ﺍﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻻ ﻑ ﻣﻌﻨﺎﻩ ،ﲞﻼ ﺐ ﻗﹶﺎ ﹺﺭﹸﺋ ﻪ ﻭﺇﻥ ﱂ ﻳ ﻌ ﹺﺮ ﻱ .ﻭﻻ ﻳﺄﰐ ﻫﺬﺍ ﰲ ﺍﻟﻘﹸﺮﺁ ﻥ ﻟﻠﺘ ﻌﺒ ﺪ ﹺﺑﹶﻠ ﹾﻔ ﻈ ﻪ ﻓﹸﺄﺛﻴ ﻓﻴﻪ ﺍﻷﺳﻨ ﹺﻮ
ﺑ ﺪ ﺃﻥ ﻳ ﻌ ﹺﺮﹶﻓ ﻪ ﻭﹶﻟ ﻮ ﹺﺑ ﻮ ﺟ ﻪ .ﺍﻧﺘﻬﻰ.
ﺿ ﻪ ﹶﻓﻀﻴﹶﻠﺔﹲ، ﺿ ﻊ ﺣﻴﺚ ﹶﻟ ﻢ ﺗﻌﺎ ﹺﺭ ﺸ ﻬ ﺪ ﹶﻟ ﻪ ﺍ ﹶﳌ ﻮ ﺿ ﹺﻊ ﺻﻼﺗ ﻪ ﻟﻴ ﺽ ﺃﻭ ﻧ ﹾﻔ ﹴﻞ ﻣ ﻦ ﻣﻮ ﺏ ﺃﻥ ﻳﻨﺘ ﻘ ﹶﻞ ﻟ ﹶﻔ ﺮ ﹴ ﻭﻳﻨ ﺪ
ﻀ ﹸﻞ ﺇﻥ ﹶﺃ ﻣ ﻦ ﹶﻓ ﻮﺗﻪ ،ﺃﻭ ﻒ ﰲ ﺑﻴﺘ ﻪ ﺃﻓ ﺼ ﹶﻞ ﺑﻜﻼ ﹺﻡ ﺇﻧﺴﺎ ﻥ .ﻭﺍﻟﻨ ﹾﻔ ﹸﻞ ﻟ ﻐﻴ ﹺﺮ ﺍ ﹸﳌ ﻌﺘ ﻜ ﻒ ﹶﺃ ﻭﻝﹴ ،ﻓﺈﻥ ﱂ ﻳﻨﺘ ﻘ ﹾﻞ ﹶﻓ ﺻ ﺤ ﻮ ﻧ
ﺠ ﺪ ﻛﺎﻟﻀﺤﻰ ،ﻭﺃﻥ ﺴﹺ ﺠ ﻤ ﻌﺔ ،ﺃﻭ ﻣﺎ ﺳﻦ ﻓﻴﻪ ﺍﳉﻤﺎ ﻋﺔﹸ ،ﺃﻭ ﻭ ﺭ ﺩ ﰲ ﺍ ﹶﳌ ﺗﻬﺎﻭﻧﹰﺎ ﺑﻪ ،ﺇﻻ ﰲ ﻧﺎﻓﹶﻠ ﺔ ﺍﳌﹸﺒﻜ ﹺﺮ ﻟﻠ
ﺺ ﺤ ﻮ ﺟﹺﺪﺍ ﹴﺭ( ﺃﻭ ﻋﻤﻮ ﺩ ﻣﻦ ﻛ ﹼﻞ ﺷﺎ ﺧ ﹴ ﺼ ﹶﻞ )ﺗ ﻮ ﺟ ﻪ ﻟﻨ ﺏ( ﻟ ﻤ ﻳﻜﻮ ﹶﻥ ﺍﻧﺘﻘﹶﺎ ﹸﻝ ﺍﳌﺄﻣﻮ ﹺﻡ ﺑﻌ ﺪ ﺍﻧﺘﻘﺎ ﹺﻝ ﺇﻣﺎ ﻣ ﻪ) .ﻭﻧ ﺪ
ﺠ ﺰ ﻋﻨﻪ )ﻑ( ﻉ ﻓﺄ ﹾﻛﺜﹶﺮ .ﻭﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﻘﺐ ﺍﳌﹸﺼﻠﱢﻲ ﺛﻼﺛﺔ ﹶﺃ ﹾﺫﺭﻉ ﻓﺄﹶﻗﻞﹼ ،ﰒ ﺇﻥ ﻋ ﹺ ﻃﻮ ﹸﻝ ﺍﺭﺗﻔﺎ ﻋ ﻪ ﹸﺛﻠﹸﺜﺎ ﺫﺭﺍ ﹴ
ﻂﺠ ﺰ ﻋﻨﻪ ﺧ ﱠ ﺼﻠﻰ( ﻛﹶﺴﺠﺎ ﺩﺓ ،ﰒ ﺇﻥ ﻋ ﹺ ﻂ ﻣ ﺴﹸ ﺏ )ﺑ ﺠ ﺪ ﻩ ﻧ ﺪ
ﺤ ﹺﻮ )ﻋﺼﹰﺎ ﻣ ﻐﺮﻭﺯﺓ( ﹶﻛﻤﺘﺎﻉﹴ) ،ﻑ( ﺇﻥ ﱂ ﻳ ﹺ ﻟﻨ
ﺠ ﻌ ﹾﻞ ﺃﻣﺎ ﻡ ﺻﻠﱠﻰ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﻓ ﹾﻠﻴ ﺨﺒﺮ ﺃﰊ ﺩﺍﻭﺩ" :ﺇﺫﺍ ﻉ ﻋﺮﺿﹰﺎ ﺃﻭ ﻃﹸﻮﻻﹰ ،ﻭﻫﻮ ﹶﺃ ﻭﻟﹶﻰ ،ﻟ ﺃﻣﺎ ﻣ ﻪ ﺧﻄﹰﺎ ﰲ ﺛﻼﹶﺛ ﺔ ﺃ ﹾﺫ ﺭ ﹴ
ﻀ ﺮ ﻩ ﻣﺎ ﻣ ﺮ ﻂ ﺧﻄﺎﹰ ،ﰒ ﻻ ﻳ ﺨﱠ ﺐ ﻋﺼﺎﹰ ،ﻓﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻣ ﻌ ﻪ ﻋﺼﹰﺎ ﹶﻓ ﹾﻠﻴ ﺼ ﺠ ﺪ ﹶﻓ ﹾﻠﻴﻨ
ﻭ ﺟ ﹺﻬ ﻪ ﺷﻴﺌﺎﹰ ،ﻓﺈﻥ ﹶﻟ ﻢ ﻳ ﹺ
ﺐ ﺍ ﹶﳌﺬﹾﻛﻮ ﺭ ﻫﻮ ﺍ ﹸﳌ ﻌﺘ ﻤﺪ، ﻂ ﻷﻧﻪ ﺃﻇ ﻬ ﺮ ﰲ ﺍﳌﹸﺮﺍ ﺩ .ﻭﺍﻟﺘﺮﺗﻴ ﳋﱢ ﺼﻠﱠﻰ ،ﻭﹸﻗ ﺪ ﻡ ﻋﻠﻰ ﺍ ﹶ ﳋﻂﱢ ﺍ ﹸﳌ ﺲ ﺑﺎ ﹶ ﺃﻣﺎﻣﻪ" .ﻭﻗﻴ
ﺖ ﻛﺎﻟ ﻌ ﺪ ﹺﻡ. ﺧﻼﻓﹰﺎ ﳌﺎ ﻳﻮﻫﻤ ﻪ ﻛﻼ ﻡ ﺍﺑ ﻦ ﺍ ﹸﳌﻘﹾﺮﻱ .ﻓﻤﱴ ﻋ ﺪ ﹶﻝ ﻋﻦ ﺭﺗﺒ ﺔ ﺇﱃ ﻣﺎ ﺩﻭﻧﻬﺎ ﻣﻊ ﺍﻟ ﹸﻘ ﺪﺭﺓ ﻋﻠﻴﻬﺎ ﻛﺎﻧ
ﺏﻒ ﺳﺘ ﺮ ﹲﺓ ﻟ ﻤ ﻦ ﺧ ﹾﻠﻔﹶﻪ ﺇﻥ ﹶﻗ ﺮ ﺻ ﺴﺘ ﺮ ﹶﺓ ﺗﻠﹾﻘﺎ َﺀ ﻭ ﺟ ﹺﻬ ﻪ ﺑﻞ ﻋ ﻦ ﻳﻤﻴﹺﻨ ﻪ ﺃﻭ ﻳﺴﺎ ﹺﺭﻩ ،ﻭﻛ ﱡﻞ ﺠ ﻌ ﹶﻞ ﺍﻟ ﺴ ﻦ ﺃﻥ ﻻ ﻳ ﻭﻳ
ﻱ :ﺳﺘ ﺮ ﹸﺓ ﺍﻹِﻣﺎ ﹺﻡ ﺳﺘ ﺮ ﹸﺓ ﻣ ﻦ ﺧ ﹾﻠ ﹶﻔ ﻪ .ﺍﻧﺘﻬﻰ. ﻣﻨ ﻪ .ﻗﺎﻝ ﺍﻟﺒﻐﻮ
36
ﻒ ﺍﻷﻭﻝ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳ ﹶﻘﺪﻡ؟ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻛ ﱞﻞ ﺼ ﺏ ﻣﻦ ﺍﻹِﻣﺎ ﹺﻡ ﺃﻭ ﺍﻟ ﺴﺘ ﺮ ﹸﺓ ﻭﺍﻟ ﹸﻘ ﺮ ﻭﻟﻮ ﺗﻌﺎ ﺭﺿﺖ ﺍﻟ
ﺺ ﺑﺎﳌﹸﻀﺎ ﻋ ﹶﻔ ﺔ ﺨﺘ ﺠ ﺪ ﻩ ﺍ ﹸﳌ
ﺴﹺ
ﺝ ﻣ ﺠ ﺪﻩ ﻭﺇﻥ ﻛﺎﻥ ﺧﺎ ﹺﺭ ﺴﹺﻒ ﺍﻷﻭﻝ ﰲ ﻣ ﺼ ﺤﺘ ﻤ ﹲﻞ ﻭﻇﺎ ﻫ ﺮ ﻗﻮﳍﻢ ﻳ ﹶﻘ ﺪ ﻡ ﺍﻟ ﻣ
ﻒ ﺍ َﻷﻭﻝ .ﺍﻧﺘﻬﻰ. ﺼ ﺗﻘﺪ ﱘ ﳓ ﹺﻮ ﺍﻟ
ﺴﺘ ﻮﻓﻴ ﺔ ﻟﻠﺸﺮﻭﻁ ،ﻭﻗﺪ ﺗ ﻌﺪﻯ ﺴﺘ ﺮ ﺓ ﺍ ﹸﳌ
ﺴ ﻦ ﹶﻟ ﻪ ﻭﻟ ﻐﻴ ﹺﺮ ﻩ ﺩ ﹾﻓ ﻊ ﻣﺎ ﺭ ﺑﻴﻨ ﻪ ﻭﺑﻴﻦ ﺍﻟ
ﺻﻠﱠﻰ ﺇﱃ ﺷﻲ ٍﺀ ﻣﻨﻬﺎ ﻓﻴ ﻭﺇﺫﺍ
ﻼ ﻣﺎ ﺠ ﺪ ﺍﳌﺎ ﺭ ﺳﺒﻴ ﹰ
ﺴ ﻦ ﻟﻪ ﺍﻟ ﺪ ﹾﻓﻊ ،ﻭﺇﻥ ﱂ ﻳ ﹺ ﲔ ﻳ ﺤ ﺮ ﻡ ﺍﳌﺮﻭ ﺭ ﺑﻴﻨ ﻪ ﻭﺑﲔ ﺍﻟﺴﺘ ﺮ ﺓ ﺣ ﹺﺑ ﻤﺮﻭ ﹺﺭ ﻩ ﻟ ﹶﻜ ﻮﹺﻧ ﻪ ﻣ ﹶﻜﻠﱠﻔﹰﺎ .ﻭﻳ
ﻑ ﻭﺇﻥ ﻕ ﺍﻟﺼﻔﻮ ﲔ ﻳ ﺪﻳ ﻪ ﹶﻓﻠﺪﺍ ﺧ ﹴﻞ ﺧ ﺮ
ﻒ ﺁ ﺧ ﺮ ﺑ ﺻ ﻒ ﻣﻊ ﹸﻓ ﺮ ﺟ ﺔ ﰲ ﺻ ﻑ ﰲ ﻃﺮﻳ ﹴﻖ ﺃﻭ ﰲ ﺼ ﺮ ﹺﺑﻮﻗﻮ ﱂ ﻳﻘﹶ
ﺤ ﺮ ﻡ .ﻭﺍﺧﺘ ﲑ ﺕ( ﹺﺑ ﻮ ﺟ ﻪ ﺑﻼ ﺣﺎ ﺟ ﺔ .ﻭﻗﻴﻞ :ﻳ ﺴﺪﻫﺎ) .ﻭ ﹸﻛ ﹺﺮ ﻩ ﻓﻴﻬﺎ( ﺃﻱ ﺍﻟﺼﻼﺓ) ،ﺍﻟﺘﻔﺎ ﺕ ﺣﱴ ﻳ ﹶﻛﹸﺜ ﺮ
ﺼﻼﱠﻩ ﺃﻱ ﹺﺑ ﺮ ﺣ ﻤﺘ ﻪ ﻭﺭﹺﺿﺎ ﻩ ﻣﺎ ﱂ ﻳ ﹾﻠﺘ ﻔﺖ ،ﻓﺈﺫﺍ ﻼ ﻋﻠﻰ ﺍﻟ ﻌﺒ ﺪ ﰲ ﻣ ﺨﺒﹺﺮ ﺍﻟﺼﺤﻴ ﹺﺢ" :ﻻ ﻳﺰﺍ ﹸﻝ ﺍﻟﹼﻠ ﻪ ﻣ ﹾﻘﹺﺒ ﹰ ﻟﻠ
ﺤ ﻮ ﺳﻤﺎ ٍﺀ( ﳑﺎ ﻳﻠﹾﻬﻲ، ﺠ ﺮ ﺩ ﹶﻟ ﻤ ﹺﺢ ﺍﻟ ﻌﻴ ﹺﻦ )ﻭﻧ ﹶﻈ ﺮ ﻧ
ﺽ ﻋﻨ ﻪ" .ﻓﻼ ﻳ ﹾﻜ ﺮ ﻩ ﻟﺤﺎ ﺟﺔ ،ﻛﻤﺎ ﻻ ﻳ ﹾﻜ ﺮ ﻩ ﻣ ﺖ ﹶﺃ ﻋ ﺮ ﺍﹾﻟﺘ ﹶﻔ
ﻱ" :ﻣﺎ ﺑﺎ ﹸﻝ ﹶﺃﻗﹾﻮﺍ ﹴﻡ ﻳ ﺮﻓﹶﻌﻮ ﹶﻥ ﺃﺑﺼﺎ ﺭﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎ ِﺀ ﻓﻲ ﺻﻼﺗﻬﹺﻢ" .ﻓﺎ ﺷﺘ ﺪ ﹶﻗ ﻮﹸﻟ ﻪ ﺨﺒ ﹺﺮ ﺍﻟﺒﺨﺎ ﹺﺭ
ﺏ ﻟﻪ ﺃﻋﻼ ﻡ ﻟ ﹶﻛﹶﺜ ﻮ ﹴ
ﻂ ﺃﻭ ﺇﻟﻴﻪ ﺨ ﱠﻄ ﺖ ﺃﻳﻀﹰﺎ ﰲ ﻣ ﺨ ﹶﻄ ﹶﻔ ﻦ ﺃﺑﺼﺎﺭﻫﻢ" .ﻭﻣﻦ ﹶﺛ ﻢ ﹸﻛ ﹺﺮ ﻫ ﻚ ﺃﻭ ﹶﻟﺘ ﰲ ﺫﻟﻚ ﺣﱴ ﻗﺎﻝ" :ﻟﻴﻨﺘ ﻬ ﻦ ﻋﻦ ﺫﻟ
ﺼ ﻖ( ﰲ ﺻﻼﺗﻪ ،ﻭﻛﺬﺍ ﺧﺎ ﹺﺭﺟﹺﻬﺎ) ،ﺃﻣﺎﻣﹰﺎ( ﺃﻱ ﻗﺒ ﹶﻞ ﻭ ﺟ ﹺﻬﻪ ،ﻭﺇﻥ ﱂ ﻳ ﹸﻜ ﻦ ﻉ) .ﻭﺑ ﺨ ﹼﻞ ﺑﺎﳋﹸﺸﻮ ﹺ ﺃﻭ ﻋﻠﻴﻪ ﻷﻧﻪ ﻳ
ﺨﺒﺮ ﺍﻟﺸﻴﺨﲔ" :ﺇﺫﺍ ﻛﺎﻥ ﺃ ﺣ ﺪ ﹸﻛ ﻢ ﰲ ﻱ )ﻭﻳﻤﻴﻨﹰﺎ( ﻻ ﻳﺴﺎﺭﺍﹰ ،ﻟ ﺴﺘ ﹾﻘﹺﺒﻼﹰ ،ﻛﻤﺎ ﺃﻃﹶﻠ ﹶﻘ ﻪ ﺍﻟﻨ ﻮ ﹺﻭ ﻣ ﻦ ﻫﻮ ﺧﺎﺭﹺﺟﻬﺎ ﻣ
ﺖ ﹶﻗﺪﻣﻪ ﺤ ﺍﻟﺼﻼ ﺓ ﻓﺈﻧ ﻪ ﻳﻨﺎﺟﹺﻲ ﺭﺑ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻓﻼ ﻳﺒ ﺰﹶﻗ ﻦ ﺑﻴ ﻦ ﻳ ﺪﻳ ﻪ ﻭﻻ ﻋ ﻦ ﻳﻤﻴﹺﻨﻪ ،ﺑﻞ ﻋ ﻦ ﻳﺴﺎ ﹺﺭ ﻩ ﺃﻭ ﺗ
ﲔ ﺩﻭﻥ ﻚ ﺍﻟﻴﻤ ﹺ ﺏ ﻣ ﻦ ﹺﺟ ﻬ ﺔ ﻳﺴﺎﺭﹺﻩ" .ﻭﻫﻮ ﹶﺃﻭﱃ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻻ ﺑ ﻌ ﺪ ﰲ ﻣﺮﺍﻋﺎ ﺓ ﻣﹶﻠ ﺴﺮﻯ ﺃﻭ ﰲ ﹶﺛ ﻮ ﹴ ﺍﻟﻴ
ﺼ ﻖ ﻋﻦ ﻳﻤﻴﹺﻨﻪ ،ﺇﺫﺍ ﱂ ﻳ ﻤ ﻜﻨ ﻪ ﺃﻥ ﻑ ﺍ َﻷﻭﻝ ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻳﺴﺎ ﹺﺭ ﻩ ﻓﹶﻘﻂ ﺇﻧﺴﺎ ﹲﻥ ﺑ ﻚ ﺍﻟﻴﺴﺎ ﹺﺭ ﺇﻇﻬﺎﺭﹰﺍ ﻟﺸ ﺮ ﻣﹶﻠ
ﺠ ﺪ ﺇﻥ ﺑ ﻘ ﻲ ﺟ ﺮ ﻣ ﻪ ﻻ ﺴﹺ ﻕ ﰲ ﺍ ﹶﳌ ﺤ ﺮ ﻡ ﺍﻟﺒﹺﺼﺎ ﲔ ﻭﻻ ﺇﱃ ﺍﻟﻴﺴﺎ ﹺﺭ .ﻭﺇﳕﺎ ﻳ ﺼ ﻖ ﻻ ﺇﱃ ﺍﻟﻴﻤ ﹺ ﻳﻄﹶﺄﻃﻰ َﺀ ﺭﹾﺃ ﺳﻪ ،ﻭﻳﺒ
ﺏ ﺟﺰﺀﹰﺍ ﻣﻦ ﺃﺟﺰﺍﺋ ﻪ ﺩﻭ ﹶﻥ ﻫﻮﺍﺋ ﻪ .ﻭ ﺯ ﻋ ﻢ ﺣ ﺮ ﻣﺘ ﻪ ﰲ ﻫﻮﺍﺋ ﻪ ﻭﺇﻥ ﱂ ﻀ ﺔ ﻭﺃﺻﺎ ﻀ ﻤ ﺤ ﹺﻮ ﻣﺎﺀ ﻣ ﻚ ﰲ ﻧ ﺇﻥ ﺍ ﺳﺘ ﻬﻠ
ﺼ ﹺﺮﻩ ،ﻟﻜﻦ ﺏ ﱂ ﻳ ﺪ ﺧ ﹾﻞ ﰲ ﻭ ﹾﻗ ﻔ ﻪ .ﻗﻴﻞ :ﻭﺩﻭ ﹶﻥ ﺣ ﺐ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺋ ﻪ ﺑﻌﻴ ﺪ ﻏﲑ ﻣ ﻌ ﻮ ﹴﻝ ﻋﻠﻴﻪ ،ﻭﺩﻭ ﹶﻥ ﺗﺮﺍ ﹴ ﺼ ﻳ
ﺲ ﻣﻨﻪ ﹶﻓﻮﺭﹰﺍ ﻋﻴﻨﹺﻴﹰﺎ ﻋﻠﻰ ﻣﻦ ﻋﻠ ﻢ ﺑﻪ، ﺠ ﹴ ﺝ ﻧ ﺤ ﺮ ﻡ ﻋﻠﻴﻬﺎ ﻣﻦ ﹺﺟ ﻬ ﺔ ﺗ ﹾﻘﺬﻳﺮﹺﻫﺎ ﻛﻤﺎ ﻫﻮ ﻇﺎ ﻫ ﺮ .ﺍﻩ .ﻭﳚﺐ ﺇﺧﺮﺍ ﻳ
ﺖ. ﺸ ﺤ ﹺﻮ ﻃ ﺻ ﺪ ﻹِﺯﺍﹶﻟﺘ ﻪ ﻣ ﻦ ﻳﻘﻮ ﻡ ﺎ ﹺﺑ ﻤﻌﻠﻮﻡﹴ ،ﻛﻤﺎ ﺍﻗﺘﻀﺎ ﻩ ﺇﻃﻼﹸﻗﻬﻢ .ﻭﳛ ﺮ ﻡ ﺑ ﻮ ﹲﻝ ﻓﻴ ﻪ ﻭﻟﻮ ﰲ ﻧ ﻭﺇﻥ ﹶﺃ ﺭ
ﺿ ﻪ ﻭﺇﻥ ﹶﻗ ﱠﻞ ﺩﻣﻬﺎ ،ﻭﺃﻣﺎ ﺚ .ﻭ ﺭ ﻣ ﻲ ﻧﺤﻮ ﹶﻗ ﻤﹶﻠ ﺔ ﻓﻴﻪ ﻣﻴﺘ ﺔ ﻭﹶﻗﺘﻠﹸﻬﺎ ﰲ ﺃ ﺭ ﺴ ﺔ ﱂ ﻳ ﹾﺄﻣﻦ ﺍﻟﺘﻠﻮﻳ ﹶ ﺠ ﻭﺇﺩﺧﺎ ﹸﻝ ﻧ ﻌ ﹴﻞ ﻣﺘﻨ
ﺡ ﺍﺑﻦ ﺻ ﺮ ﻱ ﺣﻠﹼﻪ ،ﻭﻇﺎ ﻫ ﺮ ﻛﻼ ﹺﻡ ﺍﳉﻮﺍ ﻫ ﹺﺮ ﺗﺤﺮﻳﻤﻪ ،ﻭﺑﻪ ﺇﻟﻘﺎﺅﻫﺎ ﺃﻭ ﺩ ﹾﻓﻨﻬﺎ ﻓﻴﻪ ﺣﻴﺔﹰ ،ﻓﻈﺎ ﻫ ﺮ ﻓﺘﺎﻭﻱ ﺍﻟﻨ ﻮ ﹺﻭ
ﺱ
ﻒ ﺭﺃ ﹴ ﺸ ﺻ ﻮﺕ ،ﻭﳓﻮ ﺑﻴ ﹴﻊ ﻭ ﻋ ﻤ ﹸﻞ ﺻﻨﺎ ﻋ ﺔ ﻓﻴﻪ) .ﻭ ﹶﻛ ﺼ ﺪ ﻭﺣﺠﺎ ﻣ ﹲﺔ ﻓﻴﻪ ﺑﺈﹺﻧﺎﺀٍ ،ﻭ ﺭ ﹾﻓ ﻊ ﻳﻮﻧﺲ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﹶﻓ
ﺺ .ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻹِﺣﻴﺎ ِﺀ :ﻻ ﻳ ﺮ ﺩ ﺭﺩﺍﺀَﻩ ﺇﺫﺍ ﺳ ﹶﻘﻂﹶ ،ﺃﻱ ﺇﻻ ﻉ ﻭﻟﻮ ﻣ ﻦ ﹶﻓﻮﻕ ﺍﻟ ﹶﻘﻤﻴ ﺿﻄﺒﺎ ﺐ( ﻭﺍ ﻭﻣﻨﻜ ﹴ
ﺨﺒ ﹺﺮ ﺍﻵﰐ، ﻂ ﻭﺭﹺﻳﺢﹴ ،ﻟ ﹾﻠ ﺙ( ﹶﻛﺒ ﻮ ﹴﻝ ﻭﻏﺎﺋ ﻟ ﻌ ﹾﺬﺭﹴ ،ﻭﻣﺜﻠﻪ ﺍﻟ ﻌﻤﺎ ﻣ ﹶﺔ ﻭﳓﻮﻫﺎ) .ﻭ( ﹸﻛ ﹺﺮ ﻩ )ﺻﻼ ﹲﺓ ﹺﺑﻤﺪﺍﹶﻓﻌﺔ ﺣ ﺪ
ﺴ ﻪ ﻗﺒﻞ ﺍﻟﺼﻼ ﺓ ﻭﺇﻥ
ﺴ ﻦ ﻟﻪ ﺗﻔﹾﺮﻳ ﹸﻎ ﻧ ﹾﻔ ِ
ﺖ .ﻭﻳ
ﺐ ﺎ ﺑ ﹶﻄﹶﻠ
ﻉ .ﺑﻞ ﻗﺎﻝ ﺟ ﻤ ﻊ :ﺇﻥ ﹶﺫ ﻫ
ﺨ ﱡﻞ ﺑﺎﳋﹸﺸﻮ ﹺ
ﻭﻷﺎ ﺗ
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ﻕ ﻭ ﹾﻗﺘﻪ .ﻭﺍﻟﻌﱪ ﹸﺓ ﰲ ﺕ ﻟﻪ ﻓﻴﻪ ،ﻭﻻ ﺗﺄ ﺧ ﲑ ﻩ ﺇﺫﺍ ﺿﺎ ﺝ ﻣﻦ ﺍﻟﻔ ﺮﺽﹺ ﺇﺫﺍ ﹶﻃﺮﺃ ﺲ ﻟﻪ ﺍﳋﹸﺮﻭ ﻓﺎﺗﺖ ﺍﳉﹶﻤﺎ ﻋﺔﹸ ،ﻭﹶﻟﻴ
ﺖ ﻭ ﻋﻠ ﻢ ﻣ ﻦ
ﺤ ﺮ ﹺﻡ ﻓﺰﺍﹶﻟ
ﺖ ﻟﻪ ﹶﻗﺒ ﹶﻞ ﺍﻟﺘ
ﺿ ﺤ ﺮ ﹺﻡ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺤ ﻖ ﺑﻪ ﻣﺎ ﻟﻮ ﻋ ﺮ ﻛﹶﺮﺍ ﻫ ﺔ ﺫﻟﻚ ﹺﺑﻮﺟﻮﺩﻫﺎ ﻋﻨ ﺪ ﺍﻟﺘ
ﺴﻠﻢ" :ﻻ ﺻﻼﺓ ﺨﺒ ﹺﺮ ﻣ
ﻕ ﺇﻟﻴﻪ ،ﻟ ﺸﺘﺎ
ﺏ ﻳ ﻀﺮ ﺓ ﻃﻌﺎ ﹴﻡ ﺃﻭ ﺷﺮﺍ ﹴ ﺤ ﻋﺎ ﺩﺗ ﻪ ﺃﺎ ﺗﻌﻮ ﺩ ﺇﻟﻴﻪ ﰲ ﺍﻟﺼﻼ ﺓ .ﻭﺗ ﹾﻜ ﺮ ﻩ ﹺﺑ
ﻂ ". ﻀ ﺮ ﺓ ﻃﹶﻌﺎﻡﹴ ،ﻭﻻ ﺻﻼ ﹶﺓ ﻭﻫﻮ ﻳﺪﺍﻓ ﻌ ﻪ ﺍﻷ ﺧﺒﺜﺎ ﻥ ﺃﻱ ﺍﻟﺒ ﻮ ﹸﻝ ﻭﺍﻟﻐﺎﺋ ﹸ ﺤ
ﺃﻱ ﻛﺎ ﻣﹶﻠ ﹰﺔ ﹺﺑ
ﺤ ﱠﻘ ﻖ ﻧﺒﺸﻬﺎ ،ﺳﻮﺍﺀ ﺿ ﹺﻊ ﻣ ﹾﻜﺲﹴ ،ﻭ )ﹺﺑﻤﻘﱪ ﺓ( ﺇﻥ ﱂ ﻳﺘ )ﻭ( ﹸﻛ ﹺﺮ ﻩ ﺻﻼ ﹲﺓ ﰲ ﻃﺮﹺﻳ ﹺﻖ ﺑﻨﻴﺎ ﻥ ﻻ ﺑ ﺮﻳﺔ ،ﻭ ﻣ ﻮ
ﱯ ﺃﻭ ﳓ ﻮ ﻭﻟ ﻲ ﺗﺒﺮﻛﹰﺎ ﺃﻭ ﺺ ﻋﻠﻴﻪ ﰲ ﺍﻷﻡ .ﻭﲢﺮ ﻡ ﺍﻟﺼﻼ ﹸﺓ ﻟ ﹶﻘﺒﺮ ﻧ ﺻﻠﹼﻰ ﺇﱃ ﺍﻟﻘ ﹺﱪ ﺃﻡ ﻋﻠﻴﻪ ﺃﻡ ﺑﹺﺠﺎﹺﻧﹺﺒﻪ ،ﻛﻤﺎ ﻧ
ﺽ ﻣ ﻐﺼﻮﺑ ﺔ. ﺱ ﺣ ﻮﻟﹶﻪ ﻭﰲ ﺃﺭ ﹴ ﺠ ﺪ ﻃﺮﹶﺃ ﺩ ﹾﻓ ﻦ ﺍﻟﻨﺎ ﹺ ﺚ ﺍﻟﺰﻳ ﻦ ﺍﻟﻌﺮﺍﻗ ﻲ ﻋﺪ ﻡ ﻛﺮﺍ ﻫ ﺔ ﺍﻟﺼﻼ ﺓ ﰲ ﻣﺴ ﹺ ﺇﻋﻈﺎﻣﹰﺎ .ﻭﲝ ﹶ
ﻚ ﰲ ﺭﹺﺿﺎ ﻣﺎﻟ ﻜ ﻪ ﻻ ﺇﻥ ﹶﻇﻨ ﻪ ﹺﺑ ﹶﻘﺮﹺﻳﻨ ﺔ .ﻭﰲ ﺍﳉﻴﻠ ﻲ: ﺏ ﻣﻐﺼﻮﺏﹴ ،ﻭﻛﺬﺍ ﺇﻥ ﺷ ﺏ ﻛﻤﺎ ﰲ ﹶﺛ ﻮ ﹴ ﺼ ﺢ ﺑﻼ ﹶﺛ ﻮ ﹺ ﻭﺗ
ﺠ ﻪ ﺃﻧﻪ ﻻ ﻱ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘ ﹺ ﺤ ﻪ ﺍﻟ ﻐ ﺰ
ﺽ ﻣ ﻐﺼﻮﺑ ﺔ ﹶﺃ ﺣ ﺮ ﻡ ﻣﺎﺷﻴﹰﺎ .ﻭ ﺭ ﺟ ﺖ ﻭ ﻫ ﻮ ﺑﹶﺄ ﺭ ﹴ ﻕ ﺍﻟ ﻮ ﹾﻗ
ﻟﻮ ﺿﺎ
ﺺ ﻣﺎﻟ ﻪ ﻟﻮ ﹸﺃﺧﺬ ﺨﻠﻴ ﹺ ﺝ ﻣﻨﻬﺎ ،ﻛﻤﺎ ﻟﻪ ﺗ ﺮﻛﹸﻬﺎ ﻟﺘ ﺨ ﺮ ﻑ ﻭﹶﺃﻧ ﻪ ﻳ ﹾﻠﺰﻣ ﻪ ﺍﻟﺘ ﺮ ﻙ ﺣﱴ ﻳ
ﳋ ﻮ ﻳﺠﻮﺯ ﻟﻪ ﺻﻼ ﹸﺓ ﺷ ﺪ ﺓ ﺍ ﹶ
ﻣﻨﻪ ،ﺑﻞ ﹶﺃﻭﱃ.
ﺴ ﻬﻮ،ﺴ ﻦ ﺳﺠﺪﺗﺎ ﻥ ﹸﻗﺒﻴ ﹶﻞ ﺳﻼ ﹴﻡ( ﻭﺇﻥ ﹶﻛﹸﺜ ﺮ ﺍﻟ )ﻓﺼﻞ( ﰲ ﺃﺑﻌﺎﺽ ﺍﻟﺼﻼﺓ ﻭﻣﻘﺘﻀﻰ ﺳﺠﻮﺩ ﺍﻟﺴﻬﻮ )ﺗ
ﺠ ﺪﺗﻴﻬﺎ ﰲ ﻭﺍﺟﹺﺒﺎﺗﻬﺎ ﺍﻟﺜﻼﺛﺔ ﻭ ﻣﻨﺪﻭﺑﺎﺗﻬﺎ ﺍﻟﺴﺎﹺﺑﻘﹶﺔ، ﺱ ﺑﲔ ﺳ ﺱ ﺑﻴﻨﻬﻤﺎ ﻛﺴﺠﻮ ﺩ ﺍﻟﺼﻼ ﺓ ﻭﺍﳉﻠﻮ ﹺ ﻭﳘﺎ ﻭﺍﳉﹸﻠﻮ
ﺐ ﹺﻧﻴ ﹸﺔ
ﺠ ﻛﺎﻟ ﱢﺬ ﹾﻛ ﹺﺮ ﻓﻴﻬﺎ .ﻭﻗﻴﻞ :ﻳﻘﻮﻝ ﻓﻴﻬﻤﺎ :ﺳﺒﺤﺎ ﹶﻥ ﻣﻦ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﺴﻬﻮ .ﻭﻫﻮ ﻻﺋ ﻖ ﺑﺎﳊﹶﺎ ﹺﻝ .ﻭﺗ ﹺ
ﺽ ﻭﻟﻮ ﻋﻤﺪﹰﺍ .ﻓﺈﻥ ﺾ( ﻭﺍ ﺣ ﺪ ﻣ ﻦ ﺃﺑﻌﺎ ﹴ ﺴ ﻬ ﹺﻮ ﻋﻨ ﺪ ﺷﺮﻭ ﻋ ﻪ ﻓﻴﻪ) ،ﻟﺘ ﺮ ﻙ ﺑ ﻌ ﹴ ﺴ ﻬ ﹺﻮ ﺑﺄﻥ ﻳﻘﹾﺼ ﺪ ﻩ ﻋﻦ ﺍﻟ ﺳﺠﻮ ﺩ ﺍﻟ
ﺸ ﻬ ﺪ ﹶﺃﻭﻝ( ﺃﻱ ﺍﻟﻮﺍﺟﺐ ﻣﻨﻪ ﰲ ﺍﻟﺘﺸﻬﺪ ﺖ ﺻﻼﺗﻪ) .ﻭﻫﻮ ﺗ ﺾ ﻋﺎﻟﻤﹰﺎ ﻋﺎﻣﺪﹰﺍ ﺑ ﹶﻄﹶﻠ ﺠ ﺪ ﻟﺘﺮ ﻙ ﻏﲑ ﺑﻌ ﹴ ﺳ
ﺴ ﻦ ﺴﻨﻬﻤﺎ ،ﺇﺫ ﻳ ﺤِﺕ ﺃﻥ ﻻ ﻳ ﺍﻷﺧﲑ ،ﺃﻭ ﺑﻌﻀﻪ ،ﻭﻟﻮ ﻛﻠﻤﺔ) .ﻭﻗﹸﻌﻮ ﺩ ﻩ( ﻭﺻﻮ ﺭ ﹸﺓ ﺗ ﺮ ﻛ ﻪ ﻭ ﺣﺪ ﻩ ﻛﻘﻴﺎ ﹺﻡ ﺍﻟ ﹸﻘﻨﻮ
ﺼﺒ ﹺﺢ.ﺕ ﺍﻟ ﺐ( ﺃﻭ ﺑ ﻌﻀﻪ ،ﻭﻫﻮ ﻗﹸﻨﻮ ﺠﺪ) ،ﻭﻗﹸﻨﻮﺕ ﺭﺍﺗ ﹴ ﻒ ﹺﺑ ﹶﻘ ﺪ ﹺﺭﻫﻤﺎ .ﻓﺈﺫﺍ ﺗ ﺮ ﻙ ﺃ ﺣ ﺪﻫﻤﺎ ﺳ ﺲ ﻭﻳﻘ ﺠﻠ ﺃﻥ ﻳ
ﳊﻨ ﻔﻲ ،ﺃﻭ ﺕ ﺗﺒﻌﹰﺎ ﻹِﻣﺎ ﻣ ﻪ ﺍ ﹶﺴﺠ ﺪ ﺗﺎ ﹺﺭ ﻙ ﺍﻟﻘﹸﻨﻮ ﻭﻭﺗﺮ ﻧﺼﻒ ﺭﻣﻀﺎﻥ ،ﺩﻭﻥ ﻗﻨﻮﺕ ﺍﻟﻨﺎﺯﻟﺔ) .ﻭﻗﻴﺎﻣ ﻪ( ﻭﻳ
ﺼﻠﱢﻲ ﺳﻨﺘﻬﺎ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ ﻓﻴﻬﻤﺎ) .ﻭﺻﻼ ﹲﺓ ﻋﻠﻰ ﺍﻟﻨﱯ( )ﺑﻌ ﺪﻫﻤﺎ( ﺃﻱ ﺑﻌ ﺪ ﺍﻟﺘﺸﻬ ﺪ ﺻﺒ ﹴﺢ ﹺﺑ ﻤ ﻻﻗﺘﺪﺍﺋ ﻪ ﰲ
ﺕ( .ﻭﺻﻮ ﺭ ﹸﺓ ﺍﻟﺴﺠﻮ ﺩ ﻟﺘ ﺮ ﻙ ﺍﻟﺼﻼ ﺓ ﻋﻠﻰ ﺕ) .ﻭﺻﻼﹲﺓ ﻋﻠﻰ ﺁ ﹺﻝ ﺑﻌﺪ( ﺗﺸﻬﺪ )ﺃﺧ ﹴﲑ ﻭﻗﻨﻮ ﺍﻷﻭﻝ ﻭﺍﻟﻘﹸﻨﻮ
ﺴﱢﻠ ﻢ ﻫﻮ ،ﺃﻭ ﺑﻌ ﺪ ﺃﻥ ﺳﱠﻠ ﻢ ﺍﻵ ﹺﻝ ﰲ ﺍﻟﺘﺸ ﻬﺪ ﺍﻷﺧ ﹺﲑ ﺃﻥ ﻳﺘﻴ ﱠﻘ ﻦ ﺗ ﺮ ﻙ ﺇﻣﺎﻣﻪ ﳍﺎ ،ﺑﻌﺪ ﺃﻥ ﺳﱠﻠ ﻢ ﺇﻣﺎ ﻣ ﻪ ﻭﻗﺒ ﹶﻞ ﺃﻥ ﻳ
ﻚ ﻓﻴﻪ( ﺃﻱ ﰲ ﺸ ﳉﺒ ﹺﺮ ﺑﺎﻟﺴﺠﻮ ﺩ ﻣ ﻦ ﺍﻷﺭﻛﺎﻥ) ،ﻭﻟ ﺴﻨ ﻦ ﺃﺑﻌﺎﺿﹰﺎ ﻟﻘﹸﺮﺑﹺﻬﺎ ﺑﺎ ﹶ ﺖ ﻫﺬﻩ ﺍﻟ ﺼ ﹸﻞ .ﻭ ﺳ ﻤﻴ ﺏ ﺍﻟ ﹶﻔ ﻭﹶﻗ ﺮ
ﺴ ﻲ( ﻣﻨﻔﺮ ﺩ ﺃﻭ ﺇﻣﺎ ﻡ )ﺑﻌﻀﹰﺎ( ﺕ ﻫﻞ ﹶﻓ ﻌﻠﹶﻪ؟ ﻷﻥ ﺍﻷﺻ ﹶﻞ ﻋﺪ ﻡ ﻓ ﻌﻠ ﻪ) .ﻭﻟﻮ ﻧ ِ ﺾ ﳑﺎ ﻣ ﺮ ﻣ ﻌﻴﻦ ،ﻛﺎﻟﻘﹸﻨﻮ ﺗ ﺮ ﻙ ﺑﻌ ﹴ
ﺠ ﺰ ﻟﻪ ﺍﻟ ﻌ ﻮ ﺩ ﺇﻟﻴﻪ) .ﻓﺈﻥ ﻋﺎ ﺩ( ﻟﻪ ﺑﻌ ﺪ ﺽ( ﻣﻦ ﻗﻴﺎ ﹴﻡ ﺃﻭ ﺳﺠﻮﺩ ،ﱂ ﻳ ﺲ ﹺﺑ ﹶﻔ ﺮ ﹴ ﻛﺘﺸ ﻬ ﺪ ﺃﻭﻝ ﺃﻭ ﻗﹸﻨﻮﺕ) ،ﻭﺗﻠﺒ
ﺖ( ﺻﻼﺗﻪ ،ﻟ ﹶﻘ ﹾﻄ ﻌ ﻪ ﹶﻓﺮﺿﹰﺎ ﻟﻨ ﹾﻔ ﹴﻞ) .ﻻ( ﺇﻥ ﻋﺎ ﺩ ﻟﹶﻪ ﺿ ﻊ ﺟﺒ ﻬﺘ ﻪ ﻋﺎﻣﺪﹰﺍ ﻋﺎﻟﻤﹰﺎ ﺑﺘﺤﺮ ﳝ ﻪ )ﺑﻄﻠ ﺏ ،ﺃﻭ ﻭ ﺍﻧﺘﺼﺎ ﹴ
ﺨﻔﹶﻰ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ ،ﻭﻛﺬﺍ ﻧﺎﺳﻴﹰﺎ ﺃﻧﻪ ﻓﻴﻬﺎ ﻓﻼ ﺗﺒﻄ ﹾﻞ
ﻼ( ﺑﺘﺤﺮ ﳝ ﻪ .ﻭﺇﻥ ﻛﺎﻥ ﻣﺨﺎﻟﻄﹰﺎ ﻟﻨﺎ ﻷﻥ ﻫﺬﺍ ﳑﺎ ﻳ
)ﺟﺎ ﻫ ﹰ
38
ﺤﻠﱢﻪ.ﺴﺠﺪ( ﻟﻠﺴﻬ ﹺﻮ ﻟﺰﻳﺎ ﺩ ﺓ ﻗﻌﻮ ﺩ ﺃﻭ ﺍﻋﺘﺪﺍ ﹴﻝ ﰲ ﻏ ﹺﲑ ﻣ ﻟ ﻌ ﹾﺬ ﹺﺭﻩ ،ﻭﻳﻠ ﺰ ﻣ ﻪ ﺍﻟ ﻌ ﻮ ﺩ ﻋﻨ ﺪ ﺗ ﻌﻠﱡﻤﻪ ﺃﻭ ﺗ ﹶﺬ ﱡﻛ ﹺﺮ ﻩ) .ﻟﻜﻦ ﻳ
ﺠ ﺪ ﻭ ﺣ ﺪ ﻩ )ﺳﻬﻮﺍﹰ ،ﺑﻞ ﻋﻠﻴﻪ( ﺃﻭ ﻋﻠﻰ ﺍﳌﺄﻣﻮ ﹺﻡ )ﻭﻻ( ﺇﻥ ﻋﺎ ﺩ )ﻣﺄﻣﻮﻣﹰﺎ( ﻓﻼ ﺗﺒﻄ ﹾﻞ ﺻﻼﺗﻪ ﺇﺫﺍ ﺍﻧﺘﺼﺐ ﺃﻭ ﺳ
ﺖ ﺻﻼﺗﻪ ﺇﻥ ﱂ ﹺﻳﻨ ﹺﻮ ﻣﻔﺎ ﺭﹶﻗﺘﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﺗ ﻌ ﻤ ﺪ ﺫﻟﻚﺏ ﻣﺘﺎﺑ ﻌ ﺔ ﺍﻹِﻣﺎ ﹺﻡ .ﻓﺈﻥ ﱂ ﻳ ﻌ ﺪ ﺑﻄﻠ ﺍﻟﻨﺎﺳﻲ ) ﻋ ﻮ ﺩ( ﻟﻮﺟﻮ ﹺ
ﻼ ﻗﺒﻞ ﺇﻣﺎ ﻣﻪ ،ﻭﻟﻮ ﱂ ﻳ ﻌﹶﻠ ﻢ ﺍﻟﺴﺎﻫﻲ ﺣﱴ ﻗﺎ ﻡ ﺇﻣﺎ ﻣ ﻪ ﱂ ﻳ ﻌ ﺪ.
ﺴ ﻦ ﻟﻪ .ﻛﻤﺎ ﺇﺫﺍ ﺭ ﹶﻛ ﻊ ﻣﺜ ﹰ ﻓﻼ ﻳ ﹾﻠﺰﻣ ﻪ ﺍﻟ ﻌ ﻮ ﺩ ﺑﻞ ﻳ
ﺝ :ﻭﺑﺬﻟﻚ ﺡ ﺍ ﳌﻨﻬﺎ ﹺ ﺐ ﻣﺎ ﹶﻗ ﺮﹶﺃ ﻩ ﻗﺒ ﹶﻞ ﻗﻴﺎ ﻣ ﻪ .ﻭﺗﹺﺒ ﻌ ﻪ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ،ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷ ﺮ ﹺ
ﺴ ﺤِ ﻱ :ﻭﱂ ﻳ ﻗﺎﻝ ﺍﻟﺒ ﻐ ﹺﻮ
ﺕ ﻻ ﻳ ﻌﺘ ﺪ ﻟﻪ ﲟﺎ ﹶﻓ ﻌﹶﻠ ﻪ ﻓﻴ ﹾﻠ ﺰ ﻣ ﻪ ﺍﻟ ﻌ ﻮ ﺩ ﻟﻼﻋﺘﺪﺍﻝﹺ ،ﻭﺇﻥ ﻼ ﻭﺇﻣﺎﻣﻪ ﰲ ﺍﻟﻘﹸﻨﻮ ﺠ ﺪ ﺳﻬﻮﹰﺍ ﺃﻭ ﺟ ﻬ ﹰ ﻳﻌﻠﻢ ﺃﻥ ﻣ ﻦ ﺳ
ﺴﱢﻠ ﻢ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺍﻟﻘﹶﻌﻮ ﺩ ﻟﻴﻘﹶﻮ ﻡ
ﻕ ﺍﻹِﻣﺎﻡ ،ﺃﺧﺬﹰﺍ ﻣﻦ ﻗﻮﳍﻢ :ﻟﻮ ﹶﻇ ﻦ ﺳﻼ ﻡ ﺍﻹِﻣﺎ ﹺﻡ ﻓﻘﺎ ﻡ ﹸﺛ ﻢ ﻋﻠ ﻢ ﰲ ﻗﻴﺎ ﻣ ﻪ ﺃﻧﻪ ﱂ ﻳ ﻓﺎﺭ
ﻼ ﻟﹶﻐﺎ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﺴ ﹸﻘﻂﹸ ﻋﻨﻪ ﺑﻨﻴ ﺔ ﺍﳌﹸﻔﺎ ﺭﹶﻗ ﺔ ﻭﺇﻥ ﺟﺎ ﺯﺕ ،ﻷﻥ ﻗﻴﺎ ﻣ ﻪ ﻭﹶﻗ ﻊ ﹶﻟﻐﻮﺍﹰ ،ﻭﻣﻦ ﰒ ﻟﻮ ﺃﺗ ﻢ ﺟﺎ ﻫ ﹰ ﻣﻨﻪ ،ﻭﻻ ﻳ
ﺿ ﺢ ﺃﻧﻪ ﻳﻌﻮﺩ ﺇﻟﻴﻪ، ﺕ ﻓﻮﺍ ﺴﻬﻮ .ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻔﺎ ﹺﺭ ﹾﻗ ﻪ ﺇﻥ ﺗ ﹶﺬ ﱠﻛ ﺮ ﺃﻭ ﻋﻠ ﻢ ﻭﺇﻣﺎﻣﻪ ﰲ ﺍﻟﻘﹸﻨﻮ ﺴﺠﺪ ﻟﻠ ﻓﻴﻌﻴﺪﻩ ﻭﻳ
ﺠ ﺪ ﻣﻊ ﺍﻹِﻣﺎﻡﹺ ،ﺃﻭ ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ .ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﻳﺘﺎﹺﺑ ﻌ ﻪ ﺃﻭ ﻭﻫﻮ ﰲ ﺍﻟﺴﺠﺪ ﺓ ﺍﻷﻭﱃ ﻋﺎ ﺩ ﻟﻼﻋﺘﺪﺍ ﹺﻝ ﻭ ﺳ
ﻭﻳﺄﺗﻲ ﹺﺑ ﺮ ﹾﻛ ﻌ ﺔ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ .ﺍﻧﺘﻬﻰ.
ﻑ ﻓﻴﻪ ﹶﻗ ﻮﻟﹸﻬﻢ :ﻟﻮ ﺭﹶﻓ ﻊ ﺭﺃ ﺳ ﻪ ﻣﻦ ﺍﻟﺴﺠﺪ ﺓ ﺍﻷﻭﱃ ﻗﺒﻞ ﺇﻣﺎ ﻣ ﻪ ﻇﺎﻧﹰﺎ ﺃﻧﻪ ﺭﹶﻓﻊ، ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﳑﺎ ﻻ ﺧﻼ
ﺠﺪﺗﻪ ﺍﻟﺜﺎﻧﻴ ﹶﺔ ﻭﻳﺘﺎﹺﺑ ﹺﻊ ﺐ ﻟﻪ ﺟﻠﻮﺳﻪ ﻭﻻ ﺳ ﻭﺃﺗﻰ ﺑﺎﻟﺜﺎﹺﻧﻴ ﺔ ﻇﺎﻧﹰﺎ ﺃﻥ ﺍﻹِﻣﺎ ﻡ ﻓﻴﻬﺎ ،ﰒ ﺑﺎ ﹶﻥ ﺃﻧﻪ ﰲ ﺍﻷُﻭﱃ ﱂ ﻳﺤﺴ
ﺝ ﹺﺑ ﹶﻘ ﻮﻟﻲ، ﺲ ﺃﺗﻰ ﺑﺮﻛ ﻌ ﺔ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ .ﻭﺧﺮ ﺍﻹِﻣﺎ ﻡ .ﺃﻱ ﻓﺈ ﹾﻥ ﱂ ﻳ ﻌﹶﻠ ﻢ ﺑﺬﻟﻚ ﺇﻻ ﻭﺍﻹِﻣﺎ ﻡ ﻗﺎﺋ ﻢ ﺃﻭ ﺟﺎﻟ
ﳉﺒ ﻬﺔ، ﺿ ﹺﻊ ﺍ ﹶ
ﺏ ﺃﻭ ﻭ ﺲ ﺑﻪ ﻏﲑ ﻣﺄﻣﻮﻡﹴ ،ﻓﻴﻌﻮ ﺩ ﺍﻟﻨﺎﺳﻲ ﻧﺪﺑﹰﺎ ﻗﺒﻞ ﺍﻻﻧﺘﺼﺎ ﹺ ﺽ ﻣﺎ ﺇﺫﺍ ﹶﻟ ﻢ ﻳﺘﻠﺒ ﺲ ﹺﺑ ﹶﻔ ﺮ ﹴ
ﻭﺗﻠﺒ
ﺕ. ﻉ ﰲ ﺻﻮ ﺭ ﺓ ﺗ ﺮ ﻙ ﺍﻟﻘﹸﻨﻮ ﺏ ﺍﻟﻘﻴﺎ ﻡ ﰲ ﺻﻮ ﺭ ﺓ ﺗ ﺮ ﻙ ﺍﻟﺘﺸ ﻬﺪ ،ﺃﻭ ﺑﹶﻠ ﹶﻎ ﺣ ﺪ ﺍﻟﺮﻛﻮ ﹺ ﺴﺠﺪ ﻟﻠﺴﻬﻮﹺ ،ﺇﻥ ﻗﺎ ﺭ ﻭﻳ
ﻑ ﺍﳌﺄﻣﻮﻡ. ﺏ ﺃﻭ ﺑﹶﻠ ﹶﻎ ﻣﺎ ﻣﺮ ،ﲞﻼ ﺖ ﺻﻼﺗﻪ ﺇﻥ ﻗﺎ ﺭ ﻭﻟﻮ ﺗﻌ ﻤ ﺪ ﻏ ﲑ ﻣﺄﻣﻮ ﹴﻡ ﺗ ﺮ ﹶﻛ ﻪ ﻓﻌﺎ ﺩ ﻋﺎﻟﻤﹰﺎ ﻋﺎﻣﺪﹰﺍ ﺑﻄﻠ
ﺸ ﻬ ﺪ ﺃﻭ ﺤ ﺔ ﻭﺗ
ﺤﱢﻠ ﻪ ﻭﻟﻮ ﺳﻬﻮﹰﺍ ﺭﻛﻨﹰﺎ ﻛﺎﻥ ﻛﻔﺎﺗ ﺏ )ﹶﻗ ﻮﻟ ﻲ ﻏﲑ ﻣﺒﻄﻞ( ﻧ ﹾﻘﹸﻠ ﻪ ﺇﱃ ﻏ ﹺﲑ ﻣ )ﻭﻟﻨ ﹾﻘ ﹺﻞ( ﻣﻄﻠﻮ ﹺ
ﻉ ﺃﻭ ﺑﻌﺪﻩ ﰲ ﺍﻟ ﹺﻮﺗ ﹺﺮ ﰲ ﺕ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﺍﻟﺮﻛﻮ ﹺ ﺾ ﺃ ﺣ ﺪﻫﻤﺎ ،ﺃﻭ ﻏ ﹺﲑ ﺭ ﹾﻛ ﹴﻦ ﻛﺴﻮ ﺭ ﺓ ﺇﱃ ﻏ ﹺﲑ ﺍﻟﻘﻴﺎ ﹺﻡ ﻭﻗﻨﻮ ﺑﻌ ﹺ
ﺝ ﹺﺑ ﹶﻘﻮﱄ ﻏﲑ ﻣ ﺒ ﻄ ﹴﻞ ﻣﺎ ﻳﺒﻄﻞ، ﺠ ﺪ ﻟﻪ .ﺃﻣﺎ ﻧ ﹾﻘ ﹸﻞ ﺍﻟ ﻔ ﻌﻠ ﻲ ﻓﻴﺒ ﻄ ﹸﻞ ﺗ ﻌ ﻤ ﺪ ﻩ .ﻭﺧ ﺮ ﻒ ﺭﻣﻀﺎ ﹶﻥ ﺍﻟﺜﺎﱐ ،ﻓﻴﺴ ﻏﲑ ﻧﺼ
ﺴ ﻬ ﹺﻮ ﻣﺎ ﻳﺒﻄﻞ ﻋ ﻤ ﺪ ﻩ ﻻ ﻫﻮ( ﺃﻱ ﺍﻟﺴﻬﻮ .ﻛﺘﻄﻮﻳ ﹺﻞ ﺭ ﹾﻛ ﹴﻦ ﺼ ﺪ ﻩ) .ﻭﻟ ﺤﺮﻡ ﺑﺄﻥ ﹶﻛﺒ ﺮ ﹺﺑ ﹶﻘ ﻛﺎﻟﺴﻼ ﹺﻡ ﻭﺗﻜﺒ ﹺﲑ ﺍﻟﺘ
ﺲ ﺑﻪ ﺴ ﻬ ﹺﻮ .ﻭﻗﻴ ﺠ ﺪ ﻟﻠ ﺻﻠﱠﻰ ﺍﻟ ﱡﻈ ﻬ ﺮ ﺧﻤﺴﹰﺎ ﻭ ﺳ ﻗﹶﺼﲑﹴ ،ﻭﻗﻠﻴ ﹺﻞ ﻛﻼﻡﹴ ،ﻭﺃﻛﻞﹴ ،ﻭﺯﻳﺎ ﺩ ﺓ ﺭﻛ ﹴﻦ ﻓﻌﻠﻲ ،ﻷﻧﻪ
ﺝ ﲟﺎ ﻳﺒﻄ ﹸﻞ ﻋ ﻤ ﺪ ﻩ ﻣﺎ ﻳﺒ ﻄ ﹸﻞ ﺳ ﻬ ﻮ ﻩ ﺃﻳﻀﺎﹰ ،ﻛﻜﻼ ﹴﻡ ﻛﺜ ﹴﲑ .ﻭﻣﺎ ﻻ ﻳﺒ ﻄ ﹸﻞ ﺳ ﻬ ﻮ ﻩ ﻭﻻ ﻋ ﻤ ﺪﻩ، ﻏ ﲑﻩ ،ﻭﺧ ﺮ
ﻼ ﻩ ﻭﺍ ﺣﺘ ﻤ ﹶﻞ ﺯﹺﻳﺎ ﺩ ﹰﺓ( ﻷﻧﻪ ﺇﻥ ﺻﹼﻚ ﻓﻴﻤﺎ ﺸ
ﺴ ﻬ ﹺﻮ ﻩ ﻭﻻ ﻟ ﻌ ﻤ ﺪ ﻩ) .ﻭﻟ ﺠ ﺪ ﻟ
ﺴ ﻛﺎﻟ ﻔ ﻌ ﹺﻞ ﺍﻟﻘﻠﻴ ﹺﻞ ﻭﺍﻻﻟﺘﻔﺎﺕ ،ﻓﻼ ﻳ
ﻼ ﺃﺗﻰ ﺻﻠﱠﻰ ﺛﻼﺛﹰﺎ ﺃﻡ ﺃﺭﺑﻌﹰﺎ ﻣﺜ ﹰ ﻚ ﹶﺃ
ﻒ ﺍﻟﻨﻴ ﺔ .ﻓﻠﻮ ﺷ ﻀ ﻌ ﺐ ﻟ ﻛﺎﻥ ﺯﺍﺋﺪﹰﺍ ﻓﺎﻟﺴﺠﻮ ﺩ ﻟﻠﺰﻳﺎ ﺩ ﺓ ﻭﺇﻻ ﹶﻓﻠﺘ ﺮ ﺩ ﺩ ﺍﳌﹸﻮ ﹺﺟ ﹺ
ﺴﺠﺪ ﻟﻠﺴﻬﻮﹺ ،ﻭﺇﻥ ﺯﺍ ﹶﻝ ﺷ ﱡﻜ ﻪ ﻗﺒ ﹶﻞ ﺳﻼ ﻣ ﻪ ﺑﺄﻥ ﺗﺬ ﱠﻛ ﺮ ﻗﺒﹶﻠ ﻪ ﺃﺎ ﺭﺍﺑﻌﺔ، ﹺﺑ ﺮ ﹾﻛ ﻌ ﺔ ﻷﻥ ﺍﻷﺻ ﹶﻞ ﻋ ﺪ ﻡ ﻓ ﻌﻠﻬﺎ ،ﻭﻳ
ﻟﻠﺘﺮ ﺩ ﺩ ﰲ ﺯﻳﺎ ﺩﺗﻬﺎ .ﻭﻻ ﻳﺮﺟﻊ ﰲ ﻓ ﻌﻠﻬﺎ ﺇﱃ ﻇﻨﻪ ﻭﻻ ﺇﱃ ﻗﻮ ﹺﻝ ﻏﻴ ﹺﺮ ﻩ ﺃﻭ ﻓ ﻌﻠﻪ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﻌﹰﺎ ﻛﺜﲑﹰﺍ ﻣﺎ ﱂ
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ﻚ ﰲ ﺭ ﹾﻛ ﻌ ﺔ ﻣﻦ ﺭﺑﺎﻋﻴﺔ ﺃ ﻫ ﻲ ﺛﺎﻟﹶﺜ ﹲﺔ ﺃﻡ ﺭﺍﹺﺑ ﻌﺔﹲ؟ ﻓﺘ ﹶﺬ ﱠﻛ ﺮﺤﺘ ﻤ ﹸﻞ ﺯﻳﺎ ﺩﺓﹰ ،ﻛﺄﻥ ﺷ ﻳﺒﻠﹸﻐﻮﺍ ﻋ ﺪ ﺩ ﺍﻟﺘﻮﺍﺗ ﹺﺮ .ﻭﺃﻣﺎ ﻻ ﻳ
ﺴﺠﺪ ،ﻷﻥ ﻣﺎ ﻓ ﻌﹶﻠ ﻪ ﻣﻨﻬﺎ ﻣﻊ ﺍﻟﺘﺮ ﺩ ﺩ ﻻ ﺑ ﺪ ﻣﻨﻪ ﺑﻜ ﱢﻞ ﺗﻘﺪﻳﺮﹴ ،ﻓﺈﻥ ﺗﺬ ﱠﻛ ﺮ ﻗﺒ ﹶﻞ ﺍﻟﻘﻴﺎ ﹺﻡ ﻟﻠﺮﺍﺑﻌﺔ ﺃﺎ ﺛﺎﻟﹶﺜ ﹲﺔ ﻓﻼ ﻳ
ﺠ ﺪ ﻟﺘﺮ ﺩ ﺩ ﻩ ﺣﺎ ﹶﻝ ﺍﻟﻘﻴﺎ ﹺﻡ ﺇﻟﻴﻬﺎ ﰲ ﺯﻳﺎ ﺩﺗﻬﺎ.
ﺑﻌ ﺪ ﺍﻟﻘﻴﺎ ﹺﻡ ﳍﺎ ﺳ
ﺴﻬﻮ ﺇﻣﺎ ﹴﻡ( ﻣﺘ ﹶﻄ ﻬ ﹴﺮ ﻭﺇﻣﺎ ﻣﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺳ ﻬﻮﻩ ﻗﺒﻞ ﹸﻗ ﺪ ﻭﺗﻪ) ،ﻭﺇﻥ ﻓﺎ ﺭﹶﻗ ﻪ( )ﻭ( ﺳ ﻦ ﻟﻠﻤﺄﻣﻮ ﹺﻡ ﺳﺠﺪﺗﺎ ﻥ )ﻟ
ﺻ ﹺﻞ ﰲ ﺻﻼﺗ ﻪ ﺨﹶﻠ ﹺﻞ ﺍﳊﺎ ﻉ ﺍﻟﺴﻬ ﹺﻮ ﻣﻨﻪ) ،ﺃﻭ ﺗ ﺮ ﻙ( ﺍﻹِﻣﺎ ﻡ ﺍﻟﺴﺠﻮ ﺩ ﺟﺒﺮﹰﺍ ﻟﻠ ﺖ ﺻﻼ ﹸﺓ ﺍﻹِﻣﺎ ﹺﻡ ﺑﻌ ﺪ ﻭﻗﻮ ﹺ ﺃﻭ ﺑﻄﹶﻠ
ﻑ ﺃﻧﻪ ﺳﻬﺎ ،ﻭﺇ ﱠﻻ ﻕ ﻭﺍﳌﻮﺍﻓ ﻖ ﻣﺘﺎﺑ ﻌﺘﻪ ،ﻭﺇﻥ ﱂ ﻳ ﻌ ﹺﺮ ﻓﻴﺴﺠﺪ ﺑﻌ ﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ ﻭﻋﻨ ﺪ ﺳﺠﻮ ﺩ ﻩ ﻳ ﹾﻠﺰﻡ ﺍﳌﺴﺒﻮ
ﺴ ﻬ ﻮ ﻩ( ﺃﻱ ﺳﻬﻮ ﺍﳌﺄﻣﻮ ﹺﻡ ﻕ ﻧﺪﺑﹰﺎ ﺁﺧﺮ ﺻﻼ ﺓ ﻧ ﹾﻔﺴِﻪ) ،ﻻ ﻟ ﺑﻄﻠﺖ ﺻﻼﺗ ﻪ ﺇﻥ ﻋﻠ ﻢ ﻭﺗﻌ ﻤ ﺪ ﻭﻳﻌﻴ ﺪ ﻩ ﺍ ﹶﳌﺴﺒﻮ
ﻑ ﺳ ﻬ ﹺﻮ ﻩ ﺚ ﺧ ﻔﻲ ،ﲞﻼ ﺙ ﻭﻻ ﺫﻭ ﺧﺒ ﺤ ﺪ ﹶ ﻒ ﺇﻣﺎ ﹴﻡ( ﻓﻴﺘﺤ ﻤﻠﹸﻪ ﻋﻨ ﺪ ﺍﻹِﻣﺎ ﹺﻡ ﺍﳌﹸﺘﻄﻬﺮ ،ﻻ ﺍ ﹸﳌ )ﺣﺎﻝ ﺍﻟﻘﺪﻭﺓ ﺧﻠ
ﻑ ﹶﻇﻨ ﻪ ﺳﱠﻠ ﻢﺑﻌﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ ﻓﻼ ﻳﺘﺤﻤﻠ ﻪ ﻻﻧﻘﻀﺎ ِﺀ ﺍﻟ ﹸﻘ ﺪ ﻭ ﺓ .ﻭﻟﻮ ﻇ ﻦ ﺍﳌﺄﻣﻮ ﻡ ﺳﻼ ﻡ ﺍﻹِﻣﺎ ﹺﻡ ﻓﺴﱠﻠ ﻢ ﻓﺒﺎ ﹶﻥ ﺧﻼ
ﻣﻌﻪ ﻭﻻ ﺳﺠﻮﺩ ،ﻷﻧﻪ ﺳ ﻬ ﻮ ﰲ ﺣﺎ ﹺﻝ ﺍﻟ ﹸﻘ ﺪ ﻭ ﺓ.
ﻚ ﻓﻴﻪ ،ﺃﺗﻰ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺇﻣﺎ ﻣ ﻪ ]ﻓﺮﻉ[ :ﻟﻮ ﺗ ﹶﺬ ﱠﻛ ﺮ ﺍﳌﺄﻣﻮ ﻡ ﰲ ﺗﺸ ﻬ ﺪ ﻩ ﺗﺮ ﻙ ﺭ ﹾﻛ ﹴﻦ ﻏﲑ ﻧﻴﺔ ﻭﺗﻜﺒﲑﺓ ،ﺃﻭ ﺷ
ﻚ ﻟ ﻔ ﻌﻠ ﻪ ﺑﻌﺪﻫﺎ ﺯﺍﺋﺪﹰﺍ ﺑﺘﻘﺪﻳ ﹴﺮ .ﻭ ﻣ ﻦ ﺸ ﻑ ﺍﻟ ﻉ ﺳﻬ ﹺﻮ ﻩ ﺣﺎ ﹶﻝ ﺍﻟﻘﹸﺪ ﻭ ﺓ .ﲞﻼ ﺠ ﺪ ﰲ ﺍﻟﺘﺬﻛﱡﺮ ﻟﻮﻗﻮ ﹺ ﺑﺮﻛ ﻌﺔ ﻭﻻ ﻳﺴ
ﺼ ﹰﺔ ﺭ ﹾﻛﻌﺔ ،ﺃﺗﻰ ﺑﺮﻛ ﻌ ﺔ ﻉ ﺍﻹِﻣﺎﻡﹺ ،ﺃﻭ ﰲ ﺃﻧﻪ ﺃﺩ ﺭ ﻙ ﺍﻟﺼﻼ ﹶﺓ ﻣﻌ ﻪ ﻛﺎ ﻣﹶﻠ ﹰﺔ ﺃﻭ ﻧﺎﻗ ﻚ ﰲ ﺇﺩﺭﺍ ﻙ ﺭﻛﻮ ﹺ ﹸﺛ ﻢ ﻟﻮ ﺷ
ﺕ ﺳﺠﻮ ﺩ ﺍﻟﺴﻬ ﹺﻮ ﺇﻥ ﺳﱠﻠ ﻢ ﻋﻤﺪﺍﹰ، ﺠ ﺪ ﻓﻴﻬﺎ ﻟﻮﺟﻮ ﺩ ﺷ ﱢﻜ ﻪ ﺍ ﹶﳌ ﹾﻘﺘﻀﻲ ﻟﻠﺴﺠﻮ ﺩ ﺑﻌ ﺪ ﺍﻟ ﹸﻘ ﺪ ﻭ ﺓ ﺃﻳﻀﹰﺎ .ﻭﻳﻔﻮ ﻭﺳ
ﺐ ﺃﻥ ﻳﻌﻴ ﺪ ﺍﻟﺴﻼﻡ، ﺠ ﺪ ﺻﺎ ﺭ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﻟﺼﻼ ﺓ ﻓﻴﺠ ﺼﻞﹸ ،ﺃﻭ ﺳﻬﻮﹰﺍ ﻭﻃﺎ ﹶﻝ ﻋﺮﻓﹰﺎ .ﻭﺇﺫﺍ ﺳ ﺏ ﺍﻟ ﹶﻔ ﻭﺇﻥ ﹶﻗ ﺮ
ﻕ ﻟﻴﺘ ﻢ
ﻭﺇﺫﺍ ﻋﺎ ﺩ ﺍﻹِﻣﺎ ﻡ ﹶﻟ ﹺﺰ ﻡ ﺍﳌﺄﻣﻮ ﻡ ﺍﻟﺴﺎﻫﻲ ﺍﻟ ﻌﻮﺩ ،ﻭﺇﻻ ﺑﻄﻠﺖ ﺻﻼﺗﻪ ﺇﻥ ﺗﻌ ﻤ ﺪ ﻭ ﻋﻠ ﻢ .ﻭﻟﻮ ﻗﺎ ﻡ ﺍﳌﺴﺒﻮ
ﹶﻓﻴ ﹾﻠﺰﻣ ﻪ ﺍﻟ ﻌ ﻮ ﺩ ﳌﺘﺎﺑ ﻌ ﺔ ﺇﻣﺎ ﻣ ﻪ ﺇﺫﺍ ﻋﺎ ﺩ.
ﻍ ﺍﳌﺄﻣﻮ ﹺﻡ ﺍﳌﻮﺍﹶﻓ ﹺﻖ ﻣﻦ ﺃﻗ ﱢﻞ ﺍﻟﺘﺸ ﻬ ﺪ ﻭﺍﹶﻓ ﹶﻘ ﻪ ﻭﺟﻮﺑﹰﺎ ﰲ ﺍﻟﺴﺠﻮﺩ ،ﺃﻭ ﻗﺒ ﹶﻞ ﺠ ﺪ ﺍﻹِﻣﺎ ﻡ ﺑﻌ ﺪ ﻓﺮﺍ ﹺ ]ﺗﻨﺒﻴﻪ[ :ﻟﻮ ﺳ
ﺽ ﻏﲑ ﹺﻧﻴ ﺔ ﻭ( ﻁ ﺃﻭ ﺗ ﺮ ﻙ )ﹶﻓ ﺮ ﹴ ﻚ ﺑﻌﺪ ﺳﻼ ﹴﻡ ﰲ( ﺇﺧﻼ ﹺﻝ ﺷ ﺮ ﺃﻗﹼﻠ ﻪ ﺗﺎﺑ ﻌ ﻪ ﻭﺟﻮﺑﺎﹰ ،ﰒ ﻳﺘ ﻢ ﺗﺸ ﻬﺪﻩ) .ﻭﻟﻮ ﺷ
ﺤ ﺔ.
ﺼ ﻀﻴﻬﺎ ﻋﻠﻰ ﺍﻟ ﺴ ﺮ ﻭ ﺷﻖ ،ﻭﻷﻥ ﺍﻟﻈﺎ ﻫ ﺮ ﻣ ﺤ ﺮ ﹴﻡ ﱂ ﻳ ﺆﱢﺛ ﺮ( ﻭﺇﻻ ﹶﻟ ﻌ ﺗﻜﺒ ﹺﲑ )ﺗ
ﺝ ﻕ .ﻭﺧﺮ ﻚ ﰲ ﺍﻟﻨﻴ ﺔ ﻭﺗﻜﺒ ﲑ ﺓ ﺍﻹِﺣﺮﺍ ﹺﻡ ﻓﻴ ﺆﺛﱢﺮ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤﺪ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺃﻃﺎ ﹶﻝ ﰲ ﻋ ﺪ ﹺﻡ ﺍﻟ ﹶﻔ ﺮ ﹺ ﺃﻣﺎ ﺍﻟﺸ
ﺼﻞﹸ ،ﺃﻭ ﻳﻄﹶﺄ ﻧﺠﹺﺴﺎﹰ ،ﻭﺇﻥ ﺍﺳﺘ ﺪﺑ ﺮ ﺐ ﺍﻟﺒﹺﻨﺎ ُﺀ ﻣﺎ ﱂ ﻳﻄﹸﻞ ﺍﻟ ﹶﻔ ﺽ ﺑﻌﺪ ﺳﻼ ﹴﻡ ﻓﻴﺠ ﻚ ﻣﺎ ﻟﻮ ﺗﻴ ﱠﻘ ﻦ ﺗ ﺮ ﻙ ﹶﻓ ﺮ ﹴ ﺸ ﺑﺎﻟ
ﺠ ﺪ .ﻭﺍ ﹶﳌ ﺮ ﹺﺟ ﻊ
ﺴﹺ ﺝ ﻣﻦ ﻭﺍ ﹶﳌ ﻼ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ﰲ ﺷﺮﺡ ﺍﻟﺮﻭﺽ :ﻭﺇﻥ ﺧ ﺮ ﺍﻟ ﻘﺒﻠﹶﺔ ﺃﻭ ﺗﻜﹼﻠ ﻢ ﺃﻭ ﻣﺸﻰ ﻗﻠﻴ ﹰ
ﺼ ﺮ ﺑﺎﻟ ﹶﻘ ﺪ ﹺﺭ ﺍﻟﺬﻱ ﻧ ﻘ ﹶﻞ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﺧ ﹺﱪ ﺫﻱ ﺍﻟﻴ ﺪﻳﻦﹺ، ﻑ .ﻭﻗﻴﻞ :ﻳﻌﺘﺒ ﺮ ﺍﻟ ﻘ ﺼ ﹺﺮ ﻩ ﺇﱃ ﺍﻟ ﻌ ﺮ
ﺼ ﹺﻞ ﻭﻗ ﰲ ﻃﹸﻮ ﹺﻝ ﺍﻟ ﹶﻔ
ﺠﺪ ،ﻭﺭﺍ ﺟ ﻊ ﺫﺍ ﺍﻟﻴ ﺪﻳﻦ ،ﻭﺳﺄ ﹶﻝ ﺴﹺ ﳋﺒ ﹺﺮ ﺃﻧﻪ ﻗﺎ ﻡ ﻭ ﻣﻀﻰ ﺇﱃ ﻧﺎ ﺣﻴ ﺔ ﺍ ﹶﳌ ﻭﺍﻟﻄﻮ ﹸﻝ ﲟﺎ ﺯﺍ ﺩ ﻋﻠﻴﻪ .ﻭﺍﳌﻨﻘﻮ ﹸﻝ ﰲ ﺍ ﹶ
ﺼ ﹶﻞ ﺍﻟﻄﻮﻳ ﹶﻞ ﻣﺎ ﻳﺰﻳ ﺪ ﻋﻠﻰ ﹶﻗ ﺪ ﹺﺭ ﺭ ﹾﻛ ﻌﺔ ،ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺼﺤﺎﺑ ﹶﺔ .ﺍﻧﺘﻬﻰ .ﻭﺣﻜﻰ ﺍﻟﺮﺍﻓﻌ ﻲ ﻋﻦ ﺍﻟﺒ ﻮﻳﻄﻲ ﺃﻥ ﺍﻟ ﹶﻔ
ﺇﺳﺤﺎﻕ .ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻄﻮﻳ ﹶﻞ ﹶﻗ ﺪ ﺭ ﺍﻟﺼﻼ ﺓ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ.
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ﺻﻠ ﻪ ﻳ ﺮ ﺟ ﻊ ﺑﻪ ﺇﱃ ﺍﻷﺻﻞ ،ﻭﺟﻮﺩﹰﺍ ﻛﺎﻥ ﺃﻭ ﻋﺪﻣﺎﹰ، ﻚ ﰲ ﺗ ﻐﻴﺮﹺﻩ ﻋﻦ ﺃ ]ﻗﺎﻋﺪﺓ[ :ﻭﻫﻲ ﺃﻥ ﻣﺎ ﺷ
ﺸﻜﹸﻮ ﻙ ﻓﻴﻪ. ﺸﻚ ،ﻓﻠﺬﺍ ﻗﺎﻟﻮﺍ :ﹶﻛ ﻤ ﻌﺪﻭﻡ ﻣ ﺡ ﺍﻟ
ﻭﻳ ﹾﻄ ﺮ
ﺼ ﹶﻞ ﻟﻘﺮﺍ َﺀﺗﻪ ،ﺇﻻ ﻣﺄﻣﻮﻣﹰﺎﺴﺠﺪ ﻣ ﺠ ﺪﺓ ،ﻭﻳ
ﺠ ﺪ ﹸﺓ ﺍﻟﺘﻼ ﻭ ﺓ ﻟﻘﺎﺭﹺﻯ ٍﺀ ﻭﺳﺎ ﻣ ﹴﻊ ﲨﻴﻊ ﺁﻳﺔ ﺳ
ﺴ ﻦ ﺳ
]ﺗﺘﻤﺔ[ :ﺗ
ﺖ ﺻﻼﺗﻪ ،ﻭﻟﻮ ﱂ ﺠ ﺪ ﻫﻮ ﺩﻭﻧﻪ ،ﺑﻄﻠ ﻒ ﻫﻮ ﻋﻨﻪ ،ﺃﻭ ﺳ ﺠ ﺪ ﺓ ﺇﻣﺎ ﻣ ﻪ ﻓﺈﻥ ﺳﺠﺪ ﺇﻣﺎﻣﻪ ﻭﲣﱡﻠ ﺴﻓﻴﺴﺠﺪ ﻫﻮ ﻟ
ﺴﺠﺪ ،ﺑﻞ ﻳﻨﺘﻈﺮ ﻗﺎﺋﻤﹰﺎ .ﺃﻭ ﻗﺒﻠﻪﻳﻌﹶﻠ ﻢ ﺍﳌﹶﺄﻣﻮ ﻡ ﺳﺠﻮ ﺩ ﻩ ﺑﻌ ﺪ ﺭ ﹾﻓ ﹺﻊ ﺭﺃ ﺳ ﻪ ﻣﻦ ﺍﻟﺴﺠﻮ ﺩ ﱂ ﺗﺒﻄ ﹾﻞ ﺻﻼﺗﻪ ﻭﻻ ﻳ
ﺴ ﺮﻳﺔ ﺗﺄﺧ ﲑ ﺍﻟﺴﺠﻮ ﺩ ﺇﱃ ﻓﺮﺍ ﻏ ﻪ. ﺴ ﻦ ﻟﻺِﻣﺎ ﹺﻡ ﰲ ﺍﻟ ﻫ ﹺﻮﻯ ،ﻓﺈﺫﺍ ﺭﹶﻓ ﻊ ﻗﺒﻞ ﺳﺠﻮ ﺩ ﻩ ﺭﹶﻓ ﻊ ﻣﻌ ﻪ ﻭﻻ ﻳﺴﺠﺪ .ﻭﻳ
ﳉ ﻬ ﹺﺮﻳ ﺔ ﺃﻳﻀﹰﺎ ﰲ ﺍﳉﻮﺍ ﻣ ﹺﻊ ﺍﻟﻌﻈﺎﻡﹺ ،ﻷﻧﻪ ﳜﻠﻂ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣﲔ .ﻭﻟﻮ ﻗﺮﺃ ﺁﻳﺘﻬﺎ ﺏ ﺗﺄﺧ ﹺﲑ ﻩ ﰲ ﺍ ﹶ ﺚ ﻧﺪ ﺤ ﹶﺑﻞ ﺑ
ﻱ ﻟﻠﺴﺠﻮ ﺩ ﻓﻠﻤﺎ ﺑﹶﻠ ﹶﻎ ﺣ ﺪ ﺕ ﳏﱢﻠ ﻪ .ﻭﻟﻮ ﻫ ﹺﻮ ﺠ ﺰ ﻟﻔﹶﻮﺍ
ﻓﺮ ﹶﻛ ﻊ ﺑﺄﻥ ﺑﹶﻠ ﹶﻎ ﺃﻗ ﱠﻞ ﺍﻟﺮﻛﻮﻉ ﰒ ﺑﺪﺍ ﻟﻪ ﺍﻟﺴﺠﻮ ﺩ ﱂ ﻳ
ﺍﻟﺮﻛﻮﻉ ﺻ ﺮﻓﹶﻪ ﻟﻪ ﱂ ﻳ ﹾﻜ ﻔ ﻪ ﻋﻨﻪ.
ﺤ ﺮﻡﹴ ،ﻭﺳﺠﻮ ﺩ ﻛﺴﺠﻮ ﺩ ﺍﻟﺼﻼﺓ ،ﻭﺳﻼ ﻡ. ﺼ ﹶﻞ :ﻧﻴ ﹸﺔ ﺳﺠﻮ ﺩ ﺍﻟﺘﻼ ﻭﺓ ،ﻭﺗﻜﺒ ﲑ ﺗ ﻭﻓﺮﻭﺿﻬﺎ ﻟﻐ ﹺﲑ ﻣ
ﺤ ﻮﻟ ﻪ ﻭﹸﻗ ﻮﺗﻪ ،ﻓﺘﺒﺎ ﺭ ﻙ ﺍﻟﹼﻠ ﻪ
ﺼ ﺮ ﻩ ﹺﺑ
ﺻ ﻮ ﺭ ﻩ ﻭ ﺷ ﻖ ﺳ ﻤ ﻌ ﻪ ﻭﺑ
ﺠ ﺪ ﻭ ﺟﻬﹺﻲ ﻟﻠﺬﻱ ﺧﹶﻠ ﹶﻘ ﻪ ﻭ ﻭﻳﻘﻮ ﹸﻝ ﻓﻴﻬﺎ ﻧﺪﺑﹰﺎ :ﺳ
ﲔ.ﺃ ﺣﺴﻦ ﺍﳋﹶﺎﻟ ﻘ
ﺖ ﻣﻜﹾﺮﻭﻩ ،ﻭﺗﺒ ﹸﻄ ﹸﻞ ﺍﻟﺼﻼ ﹸﺓ ﺑﻪ .ﲞﻼﻓﻬﺎ ﻂ ﰲ ﺻﻼ ﺓ ﺃﻭ ﻭ ﹾﻗ ﺼ ﺪ ﺍﻟﺴﺠﻮ ﺩ ﻓ ﹶﻘ ﹾ ﺤ ﺮ ﻡ ﺍﻟﻘﺮﺍ َﺀ ﹸﺓ ﺑﻘ
]ﻓﺎﺋﺪﺓ[ :ﺗ
ﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺠ ﺪ ﺓ ﺑﻼ ﺼ ﺪ ﺍﻟﺴﺠﻮ ﺩ ﻭﻏﲑﻩ ﳑﺎ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻟﻘﺮﺍ َﺀ ﺓ ﻓﻼ ﻛﹶﺮﺍ ﻫ ﹶﺔ ﻣﻄﹾﻠﻘﹰﺎ .ﻭﻻ ﻳﺤ ﱡﻞ ﺍﻟﺘﻘ ﺮ ﺑﻘ
ﻱ ﻣﺸﺎﳜﻬﻢ ﺣﺮﺍ ﻡ ﺍﺗﻔﺎﻗﹰﺎ. ﳉ ﻬﻠﹶﺔ ﺑﲔ ﻳ ﺪ
ﺳﺒﺐﹴ ،ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻟﺼﻼ ﺓ .ﻭﺳﺠﻮ ﺩ ﺍ ﹶ
ﻑ )ﺑﹺﻨﻴ ﺔ ﹶﻗ ﹾﻄﻌﻬﺎ()ﻓﺼﻞ( :ﰲ ﻣﺒﻄﻼﺕ ﺍﻟﺼﻼﺓ )ﺗﺒ ﹸﻄ ﹸﻞ ﺍﻟﺼﻼ ﹸﺓ( ﹶﻓ ﺮﺿﻬﺎ ﻭﻧ ﹾﻔﻠﹸﻬﺎ ﻻ ﺻﻮ ﻡ ﻭﺍﻋﺘﻜﺎ
ﻱﰲ ﺱ ﹶﻗ ﻬ ﹺﺮ
ﻭﺗﻌﻠﻴﻘﻪ ﲝﺼﻮ ﹺﻝ ﺷﻲ ٍﺀ ﻭﻟﻮ ﻣﺤﺎ ﹰﻻ ﻋﺎﺩﻳﹰﺎ) .ﻭﺗﺮﺩﺩ ﻓﻴﻪ( ﺃﻱ ﺍﻟ ﹶﻘﻄﹾﻊ ،ﻭﻻ ﻣﺆﺍ ﺧ ﹶﺬ ﹶﺓ ﹺﺑ ﻮﺳﻮﺍ ﹴ
ﺻ ﺪ ﺭ ﳑ ﻦ ﻋﻠ ﻢ ﲢﺮ ﳝ ﻪ ﺃﻭ ﺟ ﹺﻬﻠﹶﻪ ﺍﻟﺼﻼ ﺓ ﻛﺎﻹِﳝﺎ ﻥ ﻭﻏﲑﻩ) ،ﻭﺑﻔﻌ ﹺﻞ ﻛﺜ ﹴﲑ( ﻳﻘﻴﻨﹰﺎ ﻣﻦ ﻏﲑ ﺟﻨﺲﹺ ﺃﻓﻌﺎﻟﻬﺎ ﺇﻥ
ﻑ ﺍﻟﻘﻠﻴ ﹺﻞ ﻛﺨﻄﻮﺗﲔ ﻭﺇﻥ ﺴ ﹶﻔﺮﹺ ،ﲞﻼ ﻑ ﻭﻧ ﹾﻔ ﹺﻞ ﺍﻟ ﳋ ﻮ
ﻭﱂ ﻳ ﻌ ﹶﺬ ﺭ ﺣﺎ ﹶﻝ ﻛﹶﻮﹺﻧ ﻪ )ﻭﻻ ًﺀ( ﻋﺮﻓﹰﺎ ﰲ ﻏ ﹺﲑ ﺷ ﺪ ﺓ ﺍ ﹶ
ﻉ ﻓﻴﻬﺎ ﺑﻄﻠﺖ ﺼ ﺪ ﺛﻼﺛﹰﺎ ﻣﺘﻮﺍﻟﻴ ﹰﺔ ﰒ ﹶﻓ ﻌ ﹶﻞ ﻭﺍ ﺣ ﺪ ﹰﺓ ﺃﻭ ﺷ ﺮ ﻀ ﺮﺑﺘﲔ .ﻧﻌﻢ ،ﻟﻮ ﹶﻗ ﺍﺗﺴﻌﺘﺎ ﺣﻴﺚ ﻻ ﻭﹾﺛﺒﺔ ،ﻭﺍﻟ
ﻱ ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻗﹶﺪ ﺭ ﺭﻛﻌ ﺔ ﺚ ﻳﻌ ﺪ ﻛ ﱞﻞ ﻣﻨﻘﻄﻌﹰﺎ ﻋﻤﺎ ﹶﻗﺒﻠﹶﻪ .ﻭ ﺣ ﺪ ﺍﻟﺒ ﻐ ﹺﻮ ﻕ ﲝﻴ ﹸ ﺻﻼﺗﻪ ،ﻭﺍﻟﻜﺜﻴﺮ ﺍﳌﹸﺘﻔ ﺮ
ﺕ ﺕ ﻭ ) ﺧﻄﹸﻮﺍ ﺙ( ﻣﻀﻐﺎ ﻉ) .ﻭﻟﻮ( ﻛﺎﻥ ﺍﻟ ﻔ ﻌ ﹸﻞ ﺍﻟﻜﺜ ﲑ ) ﺳﻬﻮﹰﺍ( ﻭﺍﻟﻜﺜ ﲑ )ﻛﺜﻼ ﺿﻌﻴﻒ ،ﻛﻤﺎ ﰲ ﺍﻤﻮ ﹺ
ﳋ ﹾﻄ ﻮ ﹸﺓ ﺑﻔﺘﺢ ﺍﳋﺎ ِﺀ ﺍ ﹶﳌ ﺮﺓﹸ، ﻚ ﺭﺃ ﺳ ﻪ ﻭﻳ ﺪﻳ ﻪ ﻭﻟﻮ ﻣﻌﹰﺎ ﻭﺍ ﹶ ﺖ( ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻘ ﺪ ﹺﺭ ﺧ ﹾﻄ ﻮ ﺓ ﻣ ﻐﺘﻔﺮﺓﹲ ،ﻭﻛﺘﺤﺮﻳ ﺗﻮﺍﹶﻟ
ﺨﻄﹾﻮﺗﺎﻥ .ﻛﻤﺎ ﺍﻋﺘ ﻤﺪﻩ ﺐ ﹶﻓ ﻭﻫﻲ ﻫﻨﺎ ﻧ ﹾﻘ ﹸﻞ ﹺﺭ ﺟ ﹺﻞ ﺍﻹِﻣﺎ ﹺﻡ ﺃﻭ ﻏ ﹺﲑﻩ ،ﻓﺈﻥ ﻧ ﹶﻘ ﹶﻞ ﻣﻌﻬﺎ ﺍﻷُﺧﺮﻯ ﻭﻟﻮ ﺑﻼ ﺗﻌﺎﹸﻗ ﹴ
ﺡ ﺍﻹِﺭﺷﺎ ﺩ ﻭﻏﲑﹺﻩ ﺃﻥ ﻧ ﹾﻘ ﹶﻞ ﹺﺭ ﺟ ﹴﻞ ﻣﻊ ﻧ ﹾﻘ ﹺﻞ ﺍﻷُﺧﺮﻯ ﺝ .ﻟﻜﻦ ﺍﻟﺬﻱ ﺟ ﺰ ﻡ ﺑﻪ ﰲ ﺷﺮ ﹺ ﺡ ﺍ ﳌﻨﻬﺎ ﹺ
ﺷﻴﺨﻨﺎ ﰲ ﺷﺮ ﹺ
ﻚ ﰲ ﻓ ﻌ ﹺﻞ ﻉ .ﻭﻟﻮ ﺷ ﺨﻄﹾﻮﺗﺎ ﻥ ﺑﻼ ﻧﹺﺰﺍ ﹴ ﺐ ﹶﻓ ﻼ ﻋﻠﻰ ﺍﻟﺘﻌﺎﹸﻗ ﹺ ﺇﱃ ﻣﺤﺎﺫﺍﺗﻬﺎ ﻭﻻ ُﺀ ﺧﻄ ﻮ ﺓ ﻓﻘﻂ ،ﻓﺈﻥ ﻧ ﹶﻘ ﹶﻞ ﻛ ﹰ
ﺕ ﺧﻔﻴ ﹶﻔ ﺔ( ﻭﺇﻥ ﹶﻛﹸﺜﺮﺕ
ﺃﻗﻠﻴ ﹴﻞ ﺃﻭ ﻛﺜ ﹴﲑ ﻓﻼ ﺑﻄﻼ ﹶﻥ .ﻭﺗﺒﻄﻞ ﺑﺎﻟ ﻮﹾﺛﺒ ﺔ ﻭﺇﻥ ﱂ ﺗﺘﻌ ﺪ ﺩ) .ﻻ( ﺗﺒﻄﻞ )ﲝﺮﻛﺎ
41
ﺤ ﺔ ﻣﻊ ﻗﺮﺍ ﹺﺭ ﹶﻛﻔﱢﻪ) ،ﺃﻭ ﺟ ﹾﻔ ﹴﻦ( ﺃﻭ ﺷ ﹶﻔ ﺔ ﻚ ﺃﻭ ﺳﺒ
ﺻﺒ ﹴﻊ ﺃﻭ )ﺃﺻﺎﹺﺑ ﹴﻊ( ﰲ ﺣ ﻚ( ﺃ ﺤﺮﹺﻳ ﻭﺗﻮﺍﹶﻟﺖ ،ﺑﻞ ﺗ ﹾﻜﺮﻩ ) ،ﹶﻛﺘ
ﺚ ﺃﻥ ﺣ ﺮ ﹶﻛ ﹶﺔ ﺍﻟﻠﺴﺎ ﻥ ﺇﻥ ﻛﺎﻧﺖ ﺴﺘ ﻘ ﺮ ﹶﺓ ﻛﺎﻷﺻﺎﺑ ﹺﻊ .ﻭﻟﺬﻟﻚ ﲝ ﹶ ﺃﻭ ﹶﺫ ﹾﻛ ﹴﺮ ﺃﻭ ﻟﺴﺎﻥ ،ﻷﺎ ﺗﺎﹺﺑ ﻌ ﹰﺔ ﻟﻤﺤﺎﻟﱢﻬﺎ ﺍ ﹸﳌ
ﺝ ﺑﺎﻷﺻﺎﺑ ﹺﻊ ﺍﻟ ﹶﻜﻒ ،ﻓﺘﺤﺮﹺﻳﻜﹸﻬﺎ ﺤﺘ ﻤ ﹲﻞ .ﻭﺧﺮ ﺙ ﻣﻨﻬﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻣ ﻣﻊ ﲢﻮﻳﻠ ﻪ ﻋﻦ ﳏﱢﻠ ﻪ ﺃﺑﻄ ﹶﻞ ﺛﻼ ﹲ
ﻚ ﻓﻼ ﺗﺒﻄﻞ ﻟﻠﻀﺮﻭ ﺭ ﺓ .ﻗﺎﻝ ﳊ ﺏ ﻻ ﻳﺼﺒﹺﺮ ﻣﻌﻪ ﻋﺎ ﺩ ﹰﺓ ﻋﻠﻰ ﻋ ﺪ ﹺﻡ ﺍ ﹶ ﺛﻼﺛﹰﺎ ﻭﻻ ٌﺀ ﻣﺒ ﻄﻞﹲ ،ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﺑﻪ ﺟ ﺮ
ﺷﻴﺨﻨﺎ :ﻭﻳﺆ ﺧ ﹸﺬ ﻣﻨﻪ ﺃﻥ ﻣﻦ ﺍﺑﺘﻠ ﻲ ﲝﺮ ﹶﻛ ﺔ ﺍﺿﻄﺮﺍ ﹺﺭﻳ ﺔ ﻳﻨﺸﹸﺄ ﻋﻨﻬﺎ ﻋ ﻤ ﹲﻞ ﻛﺜ ﲑ ﺳﻮ ﻣ ﺢ ﻓﻴﻪ .ﻭﺇﻣﺮﺍ ﺭ ﺍﻟﻴ ﺪ ﻭ ﺭﺩﻫﺎ
ﻚ ﻣﺮﹲﺓ ﻭﺍﺣﺪ ﹲﺓ .ﺃﻱ ﳊ ﺿ ﹺﻊ ﺍ ﹶ ﺿﻌﻬﺎ ﻋﻠﻰ ﻣ ﻮ ﺻ ﺪ ﹺﺭ ﻩ ﻭﻭ
ﻚ ﻣﺮﹲﺓ ﻭﺍ ﺣ ﺪﺓﹲ ،ﻭﻛﺬﺍ ﺭ ﹾﻓﻌﻬﺎ ﻋﻦ ﳊ ﻋﻠﻰ ﺍﻟﺘﻮﺍﻟﻲ ﺑﺎ ﹶ
ﺇﻥ ﺍﺗﺼ ﹶﻞ ﺃ ﺣ ﺪﻫﻤﺎ ﺑﺎﻵ ﺧ ﹺﺮ ﻭﺇﻻ ﹶﻓ ﹸﻜ ﱞﻞ ﻣ ﺮﺓﹲ ،ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ) .ﻭﹺﺑﻨ ﹾﻄ ﹴﻖ( ﻋﻤﺪﹰﺍ ﻭﻟﻮ ﺑﺈﻛﹾﺮﺍ ﻩ
ﺼ ﺪ ﺎ ﻣﺠ ﺮ ﺩ ﺍﻟﺘﻔﻬﻴﻢﹺ، ﺤ ﺮﹶﻓﻴ ﹺﻦ( ﺇﻥ ﺗﻮﺍﻟﻴﺎ ﻛﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ﻣﻦ ﻏ ﹺﲑ ﻗﹸﺮﺁ ﻥ ﻭ ﺫ ﹾﻛ ﹴﺮ ﺃﻭ ﺩﻋﺎ ٍﺀ ﱂ ﻳ ﹾﻘ )ﹺﺑ
ﺼ ﺪ ﺍﻟﻘﺮﺍ َﺀﺓ ﺃﻭ ﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﻭ ﺣ ﺪ ﻩ ﺃﻭ ﻣﻊ ﲔ{ ﻓﺈﻥ ﹶﻗ ﻛﻘﻮﻟ ﻪ ﳌﻦ ﺍﺳﺘﺄﺫﻧﻮﻩ ﰲ ﺍﻟﺪﺧﻮﻝ} :ﺍ ﺩﺧﻠﻮﻫﺎ ﹺﺑﺴﻼ ﹴﻡ ﺁ ﻣﹺﻨ
ﺍﻟﺘﻨﺒﻴ ﻪ ﱂ ﺗﺒﻄﹸﻞ ،ﻭﻛﺬﺍ ﺇﻥ ﺃ ﹾﻃﹶﻠ ﻖ .ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺟ ﻤ ﻊ ﻣﺘﻘﺪﻣﻮﻥ .ﻟﻜﻦ ﺍﻟﺬﻱ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺪﻗﺎﺋ ﹺﻖ
ﳉ ﻬ ﹺﺮ ﺼ ﻮ ﺭ ﺍﻷﺭﺑﻌﺔ ﰲ ﺍﻟ ﹶﻔﺘ ﹺﺢ ﻋﻠﻰ ﺍﻹِﻣﺎ ﹺﻡ ﺑﺎﻟﻘﹸﺮﺁ ﻥ ﺃﻭ ﺍﻟ ﱢﺬ ﹾﻛﺮﹺ ،ﻭﰲ ﺍ ﹶ ﺍﻟﺒﻄﻼﻥﹸ ،ﻭﻫﻮ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ .ﻭﺗﺄﰐ ﻫﺬﻩ ﺍﻟ
ﺤﻨ ﹴﺢ ﻟ ﻐﻴ ﹺﺮ ﺗﻌ ﱡﺬ ﹺﺭ ﻗﺮﺍ َﺀ ﺓ ﻭﺍ ﹺﺟﺒ ﺔ(
ﺑﺘ ﹾﻜﺒ ﹺﲑ ﺍﻻﻧﺘﻘﺎ ﹺﻝ ﻣﻦ ﺍﻹِﻣﺎ ﹺﻡ ﻭﺍ ﹸﳌﺒﱢﻠ ﹺﻎ .ﻭﺗﺒﻄﹸﻞ ﲝ ﺮﹶﻓﻴﻦﹺ) ،ﻭﻟﻮ( ﻇﻬﺮﺍ )ﰲ ﺗﻨ
ﺤﻨ ﹴﺢ ﻟﺘﻌ ﱡﺬ ﹺﺭ ﺐ ﹶﻗ ﻮﻟ ﻲ ﻛﺘﺸ ﻬ ﺪ ﺃﺧ ﹴﲑ ﻭﺻﻼ ﺓ ﻓﻴﻪ ﻓﻼ ﺗﺒﻄﻞ ﺑﻈﻬﻮ ﹺﺭ ﺣ ﺮﹶﻓﻴ ﹺﻦ ﰲ ﺗﻨ ﻛﻔﺎﺗﺤﺔ ،ﻭﻣﺜﻠﹶﻬﺎ ﻛﻞ ﻭﺍ ﹺﺟ
ﺝ ﺑﻘﻮﱄ ﻟﻐ ﹺﲑ ﺗﻌ ﱡﺬ ﹺﺭ ﻗﺮﺍﺀ ﺓ ﻚ .ﻭﺧﺮ ﺤ ﺱ ﻭﺿ ﺴﻌﺎ ﹴﻝ ﻭﺑﻜﺎ ٍﺀ ﻭﻋﻄﺎ ﹴ ﺤﻮﹺﻩ( ﻛ ﺭ ﹸﻛ ﹴﻦ ﹶﻗ ﻮﻟﻲ) ،ﺃﻭ( ﹶﻇﻬﺮﺍ ﰲ )ﻧ
ﳉ ﻬ ﹺﺮ ﺑﺎﻟﻔﺎﲢﺔ، ﺕ ﺃﻭ ﺍ ﹶ ﻭﺍﺟﹺﺒﺔ ،ﻣﺎ ﺇﺫﺍ ﹶﻇ ﻬ ﺮ ﺣﺮﻓﺎ ﻥ ﰲ ﺗﻨﺤﻨ ﹴﺢ ﻟﺘﻌ ﱡﺬ ﹺﺭ ﻗﺮﺍ َﺀ ﺓ ﻣﺴﻨﻮﻧﺔ ،ﻛﺎﻟﺴﻮ ﺭ ﺓ ﺃﻭ ﺍﻟﻘﹸﻨﻮ
ﺻ ﻮ ﻣ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﺘﺠﹺﻪ ﺝ ﻧﺨﺎ ﻣ ﺔ ﺗﺒ ﻄ ﹸﻞ ﻓﺘﺒﻄﻞ .ﻭﲝﺚ ﺍﻟﺰﺭﻛﺸ ﻲ ﺟﻮﺍ ﺯ ﺍﻟﺘﻨﺤﻨ ﹺﺢ ﻟﻠﺼﺎﺋ ﹺﻢ ِﻹﺧﺮﺍ ﹺ
ﺝ ﺻ ﻮ ﻣ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﺘﺠﹺﻪ ﺟﻮﺍ ﺯ ﻩ ﻟﻠ ﻤ ﹾﻔ ﻄ ﹺﺮ ﺃﻳﻀﹰﺎ ﻹِﺧﺮﺍ ﹺ ﺝ ﻧﺨﺎ ﻣ ﺔ ﺗﺒ ﻄ ﹸﻞ ﺟﻮﺍ ﺯ ﻩ ﻟﻠ ﻤ ﹾﻔ ﻄ ﹺﺮ ﺃﻳﻀﹰﺎ ﻹِﺧﺮﺍ ﹺ
ﺤ ﺪ ﺍﻟﻈﺎ ﻫ ﹺﺮ ﻭﱂ ﳝ ﻜﻨ ﻪ ﺇﺧﺮﺍﺟﻬﺎ ﺇ ﱠﻻ ﺑﻪ .ﻭﻟﻮ ﺗﻨﺤﻨﺢ ﺇﻣﺎﻣﻪ ﻓﺒﺎ ﹶﻥ ﻣﻨﻪ ﺖ ﻟ ﻧﺨﺎ ﻣ ﺔ ﺗﺒﻄﻞ ﺻﻼﺗﻪ ﺑﺄﻥ ﻧ ﺰﹶﻟ
ﺖ ﻗﺮﻳﻨ ﹸﺔ ﺣﺎﻟ ﻪ ﻋﻠﻰ ﻋ ﺪ ﹺﻡ ﻋﺬ ﹺﺭ ﻩ ﺤ ﺮ ﺯ ﻩ ﻋﻦ ﺍ ﹸﳌﺒ ﻄ ﹺﻞ ﻧﻌﻢ ،ﺇﻥ ﺩﱠﻟ ﺣﺮﻓﺎ ﻥ ﱂ ﻳﺠﹺﺐ ﻣﻔﺎ ﺭﹶﻗﺘ ﻪ ﻷﻥ ﺍﻟﻈﺎ ﻫ ﺮ ﺗ
ﺖ ﺨ ﹸﻞ ﺯ ﻣ ﻦ ﻣﻦ ﺍﻟ ﻮ ﹾﻗ ﺺ ﺑﻨﺤ ﹺﻮ ﺳﻌﺎ ﹴﻝ ﺩﺍﺋ ﹴﻢ ﲝﻴﺚ ﱂ ﻳ ﺖ ﻣﻔﺎ ﺭﹶﻗﺘﻪ ،ﻛﻤﺎ ﲝﺜﻪ ﺍﻟﺴﺒﻜﻲ .ﻭﻟﻮ ﺍﺑﺘﻠ ﻲ ﺷﺨ ﻭ ﺟﺒ
ﺴ ﻊ ﺍﻟﺼﻼ ﹶﺓ ﺑﻼ ﺳﻌﺎ ﹴﻝ ﻣﺒ ﻄ ﹲﻞ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺍﻟﺬﻱ ﻳﻈ ﻬ ﺮ ﺍﻟ ﻌ ﹾﻔ ﻮ ﻋﻨﻪ ،ﻭﻻ ﻗﻀﺎ َﺀ ﻋﻠﻴ ﻪ ﻟﻮ ﺷ ﻔ ﻲ) .ﺃﻭ( ﹺﺑﻨﻄ ﹴﻖ ﻳ
ﻑ ﳑﺪﻭﺩ ،ﻷﻥ ﺍ ﹶﳌﻤﺪﻭ ﺩ ﰲ ﺍﳊﻘﻴ ﹶﻘ ﺔ ﺣﺮﻓﺎ ﻥ .ﻭﻻ ﺗﺒ ﹶﻄ ﹸﻞ ﺍﻟﺼﻼ ﹸﺓ ﻉ ﻭ ﻑ ،ﺃﻭ ﺑﹺﺤﺮ ﻑ ﻣ ﹾﻔ ﹺﻬ ﹴﻢ( ﻙ:ﻑ ﻭ ﹺ )ﲝﺮ
ﺖ ﻓﻼﻧﹰﺎ. ﺕ ﻟﺰﻳ ﺪ ﺑﺄﻟﻒ ﺃﻭ ﺃ ﻋﺘ ﹾﻘ ﻆ ﹶﻛﻨ ﹾﺬ ﹴﺭ ﻭ ﻋﺘﻖﹴ ،ﻛﺄﻥ ﻗﺎﻝ :ﻧ ﹶﺬ ﺭ ﺖ ﻋﻠﻰ ﺍﻟﱠﻠ ﹾﻔ ﺑﺘﹶﻠ ﱡﻔ ﻈ ﻪ ﺑﺎﻟﻌ ﺮﹺﺑﻴ ﺔ ﹺﺑ ﹸﻘ ﺮﺑ ﺔ ﺗﻮﻗ ﹶﻔ
ﺤﺘ ﺞ ﺇﻟﻴﻪ ،ﻭﻻ ﹺﺑﺪﻋﺎ ٍﺀ ﺟﺎﺋ ﹴﺰ ﻆ ﻓﻠﻢ ﺗ ﻑ ﻷﺎ ﻻ ﺗﺘﻮﱠﻗﻒ ﻋﻠﻰ ﺍﻟﻠﻔ ﺻ ﻮ ﹴﻡ ﺃﻭ ﺍﻋﺘﻜﺎ ﻆ ﺑﻨﻴ ﺔ ﻭﻟﻴﺲ ﻣﺜﻠﹸ ﻪ ﺍﻟﺘﹶﻠ ﱡﻔ ﹸ
ﻕ ﻓﻴﻬﻤﺎ ،ﻓﺘﺒﻄ ﹸﻞ ﻤﺎ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴ ﹺﻖ ﻛﺈﻥ ﺷﻔﹶﻰ ﺍﻟﹼﻠ ﻪ ﻣﺮﹺﻳﻀﻲ ﹶﻓﻌﻠ ﻲ ﺏ ﳌﹶﺨﻠﻮ ﹴ ﻭﻟﻮ ﻟﻐ ﹺﲑ ﻩ ﺑﻼ ﺗﻌﻠﻴﻖﹴ ،ﻭﻻ ﺧﻄﺎ ﹴ
ﻕ ﻏﲑ ﺍﻟﻨﱯ ﻭﻟﻮ ﻋﻨ ﺪ ﲰﺎ ﻋ ﻪ ﻟ ﺬ ﹾﻛ ﹺﺮ ﻩ ﻋﻠﻰ ﺏ ﳐﻠﻮ ﹺ ﺖ .ﻭﻛﺬﺍ ﻋﻨ ﺪ ﺧﻄﺎ ﹺ ﻋﺘ ﻖ ﺭﹶﻗﺒﺔ ،ﺃﻭ ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻏ ﻔ ﺮ ﻟﻲ ﺇ ﹾﻥ ﺷﹾﺌ
ﺼ ﱢﻞ ﺳﱢﻠ ﻢ ﻋﻠﻴ ﻪ ﺍﻟ ﺮ ﺩ ﺑﺎﻹِﺷﺎ ﺭ ﺓ
ﺴ ﻦ ﻟ ﻤ
ﺖ .ﻭﻳ
ﻚ ﺍﻟﹼﻠﻪ ،ﻭﻟﻮ ﻟ ﻤﻴ
ﺕ ﻟﻚ ﺑﻜﺬﺍ ،ﺃﻭ ﺭ ﺣ ﻤ
ﺍﻷ ﻭ ﺟﻪ ،ﳓﻮ ﻧ ﹶﺬ ﺭ
42
ﺖ
ﺸﻤﻴ
ﻆ .ﻭﳚﻮ ﺯ ﺍﻟ ﺮ ﺩ ﺑﻘﻮﻟﻪ :ﻋﻠﻴ ﻪ ﺍﻟﺴﻼﻡ ،ﻛﺎﻟﺘ ﻍ ﻣﻨﻬﺎ ﺑﺎﻟﻠﱠﻔ
ﺱ ﻭﻟﻮ ﻧﺎﻃﻘﺎﹰ ،ﰒ ﺑﻌ ﺪ ﺍﻟﻔﹶﺮﺍ ﹺ ﺑﺎﻟﻴ ﺪ ﺃﻭ ﺍﻟﺮﺃ ﹺ
ﺴ ﻪ) .ﻻ( ﺗﺒﻄﹸﻞﺴ ﻤ ﻊ ﻧﻔ
ﺤ ﻤ ﺪ ﻭﻳ
ﺲ ﻓﻴﻬﺎ ﺃﻥ ﻳ ﺼﻞﹶ ،ﻭﳌﻦ ﻋ ﹶﻄ ﺼ ﹶﻞ ﺭ ﺩ ﺳﻼ ﹴﻡ ﲢﻠﱡﻞ ﻣ ﺑ ﺮ ﺣ ﻤ ﺔ ﺍﷲ .ﻭﻟﻐ ﹺﲑ ﻣ
ﺤﻨ ﹴﺢ( ﻋﺮﻓﹰﺎ )ﻟﻐﻠﺒﺔ( ﻋﻠﻴﻪ) ،ﻭ( ﻻ ﹺﺑﻴﺴ ﹺﲑ )ﻛﻼ ﹺﻡ( ﻋﺮﻓﹰﺎ ﻛﺎﻟ ﹶﻜﻠﻤﺘﲔ ﻭﺍﻟﺜﻼﺙ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ: )ﺑﻴﺴ ﹺﲑ ﳓ ﻮ ﺗﻨ
ﺴ ﻲ ﺃﻧﻪ ﻓﻴﻬﺎ ،ﻷﻧﻪ
ﺴ ﻬ ﹴﻮ( ،ﺃﻱ ﻣﻊ ﺳ ﻬ ﹺﻮ ﻩ ﻋﻦ ﻛﻮﻧﻪ ﰲ ﺍﻟﺼﻼ ﺓ ﺑﺄﻥ ﻧ ِ ﻑ )ﹺﺑ
ﻂ ﺍﻟ ﹶﻜﻠ ﻤ ﺔ ﻫﻨﺎ ﺑﺎﻟ ﻌ ﺮ ﺿﺒ ﹸﻭﻳﻈ ﻬ ﺮ
ﺴ ﺦ ﰒ ﺑﻨﻰ ﻫﻮ ﻭﻫﻢ ﻋﻠﻴﻬﺎ .ﻭﻟﻮ ﺠﻮﺯﻳ ﻦ ﺍﻟﻨ
ﲔ ﺗﻜﱠﻠ ﻢ ﺑﻘﻠﻴ ﹴﻞ ﻣﻌﺘﻘﺪﹰﺍ ﺍﻟﻔﺮﺍﻍ ﻭﺃﺟﺎﺑﻮﻩ ﺑﻪ ﻣ ﳌﺎ ﺳﱠﻠ ﻢ ﻣﻦ ﺭﻛﻌﺘ ﹺ
ﺴ ﻬ ﹴﻮﹶﻇ ﻦ ﺑﻄﻼﻧ ﻪ ﺑﻜﻼ ﻣ ﻪ ﺍﻟﻘﻠﻴ ﹺﻞ ﺳﻬﻮﹰﺍ ﻓﺘﻜﱠﻠ ﻢ ﻛﺜﲑﹰﺍ ﱂ ﻳ ﻌ ﹶﺬ ﺭ .ﻭﺧﺮﺝ ﺑﻴﺴ ﹺﲑ ﺗﻨﺤﻨ ﹴﺢ ﻟ ﻐﹶﻠﺒ ﺔ ﻭﻛﹶﻼ ﹴﻡ ﹺﺑ
ﻛﺜ ﲑﻫﻤﺎ ﻓﺘﺒ ﹸﻄ ﹸﻞ ﹺﺑ ﹶﻜﹾﺜ ﺮﺗﻬﹺﻤﺎ ،ﻭﻟﻮ ﻣ ﻊ ﹶﻏﹶﻠﺒ ﺔ ﻭ ﺳ ﻬ ﹴﻮ ﻭﻏ ﹺﲑﻩ) ،ﺃﻭ( ﻣﻊ ) ﺳﺒ ﹺﻖ ﻟﺴﺎ ﻥ( ﺇﻟﻴﻪ) ،ﺃﻭ( ﻣﻊ ) ﺟ ﻬ ﹺﻞ
ﻑﺏ ﺇﺳﻼ ﹴﻡ( ﻭﺇﻥ ﻛﺎﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ) ،ﺃﻭ ﺑ ﻌ ﺪ ﻋﻦ ﺍﻟ ﻌﻠﹶﻤﺎ ِﺀ( ﺃﻱ ﻋ ﻤ ﻦ ﻳﻌﺮ ﺗﺤ ﹺﺮ ﳝ ﻪ( ﺃﻱ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ )ﻟ ﹸﻘ ﺮ ﹺ
ﺲﺫﻟﻚ .ﻭﻟﻮ ﺳﱠﻠ ﻢ ﻧﺎﺳﻴﹰﺎ ﰒ ﺗ ﹶﻜﱠﻠ ﻢ ﻋﺎﻣﺪﹰﺍ ﺃﻱ ﻳﺴﲑﹰﺍ ﺃﻭ ﺟ ﻬ ﹶﻞ ﲢﺮ ﱘ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻊ ﻋ ﹾﻠ ﻤ ﻪ ﺑﺘﺤﺮ ﹺﱘ ﺟﻨ ﹺ
ﻼ ﻣﻊ ﻋ ﹾﻠﻤ ﻪ ﺑﺘﺤﺮ ﹺﱘ ﺍﻟﻜﻼﻡﹺ ،ﱂ ﺗﺒﻄ ﹾﻞ ﻟﺨﻔﺎ ِﺀ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ) .ﻭ( ﺗﺒﻄ ﹸﻞ ﺍﻟﻜﻼ ﹺﻡ ﺃﻭ ﻛﻮ ﻥ ﺍﻟﺘﻨﺤﻨ ﹺﺢ ﻣﺒ ﻄ ﹰ
ﺖ ﻣﻦ ﺼ ﻮﻡ ،ﻓﻠﻮ ﺍﺑﺘﻠ ﻊ ﻧﺨﺎ ﻣ ﹰﺔ ﻧ ﺰﹶﻟ
ﺠ ﻮﻓ ﻪ ﻭﺇﻥ ﻗﻞﱠ ،ﻭﺃ ﹾﻛ ﹸﻞ ﻛﺜ ﹴﲑ ﺳﻬﻮﹰﺍ ﻭﺇﻥ ﱂ ﻳﺒ ﹸﻄ ﹾﻞ ﺑ ﻪ ﺍﻟ )ﹺﺑ ﻤ ﹾﻔ ﻄ ﹴﺮ( ﻭﺻ ﹶﻞ ﻟ
ﺤ ﻤ ﺮ ﺓ ﳓﻮ ﺗﻨﺒﻞﹴ، ﺤ ﺪ ﺍﻟﻈﺎ ﻫﺮﹺ ﻣﻦ ﹶﻓ ﻤﻪ ،ﺃﻭ ﺭﹺﻳﻘﹰﺎ ﻣﺘﻨﺠﺴﹰﺎ ﺑﻨﺤﻮ ﺩ ﹺﻡ ﹶﻟﱠﺜﺘﻪ ،ﻭﺇﻥ ﺍﺑﻴﺾ ،ﺃﻭ ﻣﺘﻐﻴﺮﹰﺍ ﹺﺑ ﺭﺃ ﺳ ﻪ ﻟ
ﺴ ﻤ ﺔ ﻣﻦ ﻧﺎﺱﹴ ،ﺃﻭ ﺟﺎﻫ ﹴﻞ ﻣﻌﺬﻭﺭﹴ ،ﻭﻣﻦ ﻣﻐﻠﻮﺏﹴ، ﺑﻄﻠﺖ .ﺃﻣﺎ ﺍﻷﻛ ﹸﻞ ﺍﻟﻘﻠﻴ ﹸﻞ ﻋﺮﻓﹰﺎ ﻭﻻ ﻳﺘﻘﻴ ﺪ ﺑﻨﺤ ﹺﻮ ﺳ ﻤ
ﺠ ﺰ ﻋﻦ ﲤﻴﻴ ﹺﺰ ﻩ ﲔ ﺃﺳﻨﺎﹺﻧ ﻪ ﻭﻗﺪ ﻋ ﹺ ﺠ ﺰ ﻋﻦ ﳎﻬﺎ ،ﺃﻭ ﺟﺮﻯ ﺭﻳ ﹸﻘ ﻪ ﺑﻄﻌﺎ ﹴﻡ ﺑ ﺖ ﳔﺎ ﻣﺘﻪ ﳊ ﺪ ﺍﻟﻈﺎ ﻫ ﹺﺮ ﻭ ﻋ ﹺ ﻛﺄﻥ ﻧﺰﹶﻟ
ﻀ ﺮ ﻟﻠ ﻌ ﹾﺬ ﹺﺭ.
ﺠﻪ ،ﻓﻼ ﻳ ﻭ ﻣ
ﻉ ﺃﻭ ﺳﺠﻮ ﺩ ﻭﺇﻥ ﱂ ﻳﻄ ﻤﺌﻦ ﻓﻴﻪ. )ﻭ( ﺗﺒﻄﻞ )ﺑﺰﻳﺎ ﺩ ﺓ ﺭﻛ ﹴﻦ ﻓ ﻌﻠ ﻲ ﻋﻤﺪﹰﺍ( ﻟﻐﲑ ﻣﺘﺎﺑ ﻌﺔ ،ﻛﺰﹺﻳﺎ ﺩ ﺓ ﺭﻛﻮ ﹴ
ﻱ ﺟﺒ ﻬﺘﻪ ﻣﺎ ﺃﻣﺎ ﻡ ﺭﻛﺒﺘﻴ ﻪ ﻭﻟﻮ ﻟﺘﺤﺼﻴ ﹺﻞ ﺗ ﻮ ﺭﻛﻪ، ﺲ ﺇﱃ ﺃﻥ ﲢﺎ ﺫ ﻭﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻥ ﻳﻨﺤﲏ ﺍﳉﺎﻟ
ﺴ ﺔ ﺍﻻﺳﺘﺮﺍ ﺣ ﺔ ﻗﺒ ﹶﻞ ﺏ .ﻭﻳﻐﺘ ﹶﻔ ﺮ ﺍﻟﻘﻌﻮ ﺩ ﺍﻟﻴﺴ ﲑ ﺑﻘﺪ ﹺﺭ ﺟ ﹾﻠ ﺃﻭ ﺍﻓﺘﺮﺍ ﺷ ﻪ ﺍﳌﻨﺪﻭﺏﹺ ،ﻷﻥ ﺍﳌﺒ ﻄ ﹶﻞ ﻻ ﻳ ﻐﺘ ﹶﻔ ﺮ ﻟﻠﻤﻨﺪﻭ ﹺ
ﻉ ﺍﻟﺰﻳﺎﺩﺓ ﺳﻬﻮﹰﺍ ﺃﻭ ﻕ ﰲ ﻏﲑ ﳏ ﱢﻞ ﺗﺸ ﻬ ﺪ ﻩ .ﺃﻣﺎ ﻭﻗﻮ ﺍﻟﺴﺠﻮﺩ ،ﻭﺑﻌﺪ ﺳﺠﺪ ﺍﻟﺘﻼ ﻭﺓ ،ﻭﺑﻌﺪ ﺳﻼ ﹺﻡ ﺇﻣﺎ ﹴﻡ ﻣﺴﺒﻮ ﹴ
ﺤﺔ ،ﺃﻭ ﻓ ﻌﻠ ﻲ ﻀﺮ ،ﻛﺰﻳﺎ ﺩ ﺓ ﺳﻨ ﺔ ﳓﻮ ﺭ ﹾﻓ ﹺﻊ ﺍﻟﻴﺪﻳﻦ ﰲ ﻏﲑ ﳏﱢﻠﻪ ،ﺃﻭ ﺭ ﹾﻛ ﹴﻦ ﻗﻮﻟ ﻲ ﻛﺎﻟﻔﺎﺗ ﻼ ﻋ ﺬ ﺭ ﺑﻪ ﻓﻼ ﻳ ﺟ ﻬ ﹰ
ﺽ( ﻣ ﻌﻴ ﹴﻦ ﻣﻦ ﺠ ﺪ ﻗﺒﻞ ﺇﻣﺎ ﻣ ﻪ ﰒ ﻋﺎ ﺩ ﺇﻟﻴﻪ) .ﻭ( ﺗﺒﻄ ﹸﻞ )ﺑﺎﻋﺘﻘﺎ ﺩ( ﺃﻭ ﻇ ﻦ )ﹶﻓ ﺮ ﹴ ﻟﻠﻤﺘﺎﺑ ﻌﺔ ،ﻛﺄﻥ ﺭ ﹶﻛ ﻊ ﺃﻭ ﺳ
ﻼ ﻭﱂ ﻼ ﻣﻦ ﺃﻓﻌﺎﻟﻬﺎ ﹶﻓﺮﺿﺎﹰ ،ﺃﻭ ﻋﻠ ﻢ ﺃﻥ ﻓﻴﻬﺎ ﹶﻓﺮﺿﹰﺎ ﻭﻧ ﹾﻔ ﹰ ﻼ( ﻟﺘﻼ ﻋﹺﺒﻪ ،ﻻ ﺇﻥ ﺍﻋﺘ ﹶﻘ ﺪ ﺍﻟﻌﺎ ﻣ ﻲ ﻧ ﹾﻔ ﹰ ﻓﺮﻭﺿﻬﺎ )ﻧ ﹾﻔ ﹰ
ﺽ.ﺽ ﻣ ﻌﻴ ﹺﻦ ﺍﻟﻨ ﹾﻔﻠﻴﺔﹶ ،ﻭﻻ ﺇﻥ ﺍﻋﺘ ﹶﻘ ﺪ ﺃﻥ ﺍﻟﻜ ﱠﻞ ﻓﺮﻭ ﺼ ﺪ ﹺﺑﻔﹶﺮ ﹴ ﻳ ﻤﻴ ﺰ ﺑﻴﻨﻬﻤﺎ ،ﻭﻻ ﻗ
ﺲ ﻻ ﻳ ﻌﻔﹶﻰ ﻋﻨﻪ ﺇﻻ ﺇﻥ ﺩﹶﻓ ﻌ ﻪ ﺣﺎﻻﹰ، ﺼﺪ ،ﻭﺍﺗﺼﺎ ﹸﻝ ﻧﺠ ﹴ ﺙ ﻭﻟﻮ ﺑﻼ ﹶﻗ ]ﺗﻨﺒﻴﻪ[ :ﻭﻣﻦ ﺍﳌﺒ ﻄ ﹺﻞ ﺃﻳﻀﹰﺎ ﺣ ﺪ ﹲ
ﻁ ﳍﺎ ﺤ ﺮ ﹺﻡ ﺃﻭ ﺷ ﺮ ﻚ ﰲ ﻧﻴ ﺔ ﺍﻟﺘ
ﺴﺘﺮ ﺣﺎﻻﹰ ،ﻭﺗﺮ ﻙ ﺭﻛﹾ ﹴﻦ ﻋﻤﺪﺍﹰ ،ﻭ ﺷ ﺸﻔﹶﻬﺎ ﺭﻳ ﺢ ﻓ ﻭﺍﻧﻜﺸﺎﻑ ﻋﻮ ﺭ ﺓ ﺇﻻ ﺇﻥ ﹶﻛ
ﺼ ﹺﺮﻩ،
ﱄ ﻛ ﹸﻜﻠﱢﻪ ﻣﻊ ﻃﻮ ﹺﻝ ﺯ ﻣ ﹺﻦ ﺷﻚ ،ﺃﻭ ﻣﻊ ﻗ ﺾ ﺍﻟﻘﻮ ﹼﻀ ﻲ ﺭﻛ ﹴﻦ ﹶﻗ ﻮﻟﻲ ﺃﻭ ﻓ ﻌﻠﻲ ﺃﻭ ﻃﻮ ﹺﻝ ﺯ ﻣ ﹴﻦ .ﻭﺑﻌ ﻣﻊ ﻣ
ﻭﱂ ﻳ ﻌ ﺪ ﻣﺎ ﻗﺮﺃﻩ ﻓﻴﻪ.
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ﺲ ﺃﻭ ﹶﻛﺸﻒ ﻋﻮ ﺭ ﺓ ﻣﺒ ﻄ ﹴﻞ ﹶﻟ ﹺﺰ ﻣ ﻪ ﻗﺒﻮﻟﹸﻪ ،ﺃﻭ ﺑﻨﺤﻮ ﻛﻼ ﹴﻡ ﺠ ﹴ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﺧ ﱪ ﻩ ﻋ ﺪ ﹲﻝ ﺭﻭﺍﻳﺔ ﺑﻨﺤﻮ ﻧ
ﻼ( ﻣ ﹾﻄﻠﹶﻘﺎﹰ،
ﺖ )ﻧﻔ ﹰﺿ ﺮ ﻻ ﺍﻟﻔﺎﺋ ﺿ ﻪ( ﺍﳊﺎ
ﺐ ﹶﻓ ﺮ
ﺏ ﻟ ﻤﻨ ﹶﻔ ﹺﺮ ﺩ ﺭﺃﻯ ﲨﺎ ﻋ ﹰﺔ( ﻣﺸﺮﻭ ﻋ ﹰﺔ )ﺃﻥ ﻳﻘﻠ ﻣﺒﻄ ﹴﻞ ﻓﻼ) .ﻭﻧ ﺪ
ﺕ ﺍﳉﻤﺎ ﻋ ﺔ ﺇﻥ ﺗ ﻤ ﻢ
ﺸ ﻲ ﹶﻓ ﻮ ﻭﻳﺴﱢﻠ ﻢ ﻣﻦ ﺭﻛﻌﺘﲔ( ﺇﺫﺍ ﱂ ﻳ ﹸﻘ ﻢ ﻟﺜﺎﻟﹶﺜﺔ ،ﰒ ﻳﺪﺧﻞ ﰲ ﺍﳉﻤﺎ ﻋ ﺔ .ﻧﻌﻢ ،ﺇﻥ ﺧ
ﲏ ﺃﻧﻪ ﻳﺴﻠﱢﻢ ﻭﻟﻮ ﻣﻦ ﺚ ﺍﻟﺒﻠﻘﻴ ﻉ .ﻭﲝ ﹶﺐ ﻟﻪ ﹶﻗ ﹾﻄ ﻊ ﺍﻟﺼﻼ ﺓ ﻭﺍﺳﺘﺌﻨﺎﹸﻓﻬﺎ ﲨﺎ ﻋ ﹰﺔ .ﺫﻛ ﺮ ﻩ ﰲ ﺍﻤﻮ ﹺ ﺤ ﺭﻛﻌﺘﲔ ﺍﺳﺘ
ﺕ ﺍﳉﹶﻤﺎ ﻋ ﺔ ﰒ ﻳﺪﺧﻞ ﰲ ﺍﳉﹶﻤﺎ ﻋ ﺔ. ﺶ ﹶﻓ ﻮ ﺨ ﺭ ﹾﻛ ﻌﺔ ،ﺃﻣﺎ ﺇﺫﺍ ﻗﺎ ﻡ ﻟﺜﺎﻟﹶﺜ ﺔ ﺃﲤﱠﻬﺎ ﻧﺪﺑﹰﺎ ﺇﻥ ﱂ ﻳ
ﻅ ﺍﳌﹶﺸﻬﻮ ﺭ ﺓ ﻓﻴﻬﻤﺎ. ﻑ ﻣﻦ ﺍﻷﻟﻔﺎ )ﻓﺼ ﹲﻞ( :ﰲ ﺍﻷﺫﺍﻥ ﻭﺍﻹِﻗﺎﻣﺔ ﳘﺎ ﹸﻟ ﻐ ﹰﺔ :ﺍﻹِﻋﻼ ﻡ .ﻭﺷﺮﻋﹰﺎ :ﻣﺎ ﻋ ﹺﺮ
ﺠﻤﻊ ﺍﻟﻨﺎﺱ ،ﻭﻫﻲ ﻕ ﺑﺮﺅﻳ ﺔ ﻋﺒ ﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺍﳌﺸﻬﻮﺭﺓ ﻟﻴﹶﻠ ﹶﺔ ﺗﺸﺎﻭﺭﻭﺍ ﻓﻴﻤﺎ ﻳ ﻉ ﺍﳌﺴﺒﻮ ﻭﺍﻷﺻ ﹸﻞ ﻓﻴﻬﻤﺎ ﺍﻹِﲨﺎ
ﳉ ﻤ ﹺﻊ ﺱ ﹶ ﺏ ﺑﻪ ﻟﻠﻨﺎ ﹺ ﻀ ﺮ ﺱ ﻳ ﻌ ﻤ ﹶﻞ ﻟﻴ
ﱯ ﺑﺎﻟﻨﺎﻗﻮ ﹺ ﻛﻤﺎ ﰲ ﺳﻨ ﹺﻦ ﺃﰊ ﺩﺍﻭﺩ :ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ" :ﳌﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﻨ
ﺖ :ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﺗﺒﻴ ﻊ ﺍﻟﻨﺎﻗﻮﺱ؟ ﻓﻘﺎﻝ :ﻭﻣﺎ ﻑ ﰊ ﻭﺃﻧﺎ ﻧﺎﺋ ﻢ ﺭﺟ ﹲﻞ ﳛ ﻤ ﹸﻞ ﻧﺎﻗﻮﺳﹰﺎ ﰲ ﻳ ﺪ ﻩ ﻓﻘﻠ ﺍﻟﺼﻼﺓ ،ﻃﺎ
ﻚ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺧ ﲑ ﻣﻦ ﺫﻟﻚ؟ ﻓﻘﻠﺖ ﻟﻪ :ﺑﻠﹶﻰ. ﺖ :ﻧﺪﻋﻮ ﺑﻪ ﺇﱃ ﺍﻟﺼﻼ ﺓ .ﻗﺎﻝ :ﹶﺃ ﻭ ﻻ ﺃ ﺩﱡﻟ ﺼﻨ ﻊ ﺑﻪ؟ ﻓﻘﻠ ﺗ
ﺖ ﻓﻘﺎﻝ :ﺗﻘﻮﻝ :ﺍﻟﹼﻠ ﻪ ﺃ ﹶﻛﺒﺮ ﺍﻟﹼﻠ ﻪ ﺃﻛﺒﺮ ،ﺇﻻ ﺁﺧﺮ ﺍﻷﺫﺍ ﻥ .ﰒ ﺍﺳﺘﺄ ﺧ ﺮ ﻋﲏ ﻏ ﲑ ﺑﻌﻴ ﺪ ﰒ ﻗﺎﻝ :ﻭﺗﻘﻮﻝ ﺇﺫﺍ ﹸﻗ ﻤ
ﺖ ﻓﻘﺎﻝ: ﱯ ﻓﺄﺧ ﱪﺗﻪ ﲟﺎ ﺭﺃﻳ ﺖ ﺍﻟﻨ ﺖ ﺃﺗﻴ ﺤ ﺻﺒ ﺇﱃ ﺍﻟﺼﻼ ﺓ :ﺍﻟﹼﻠ ﻪ ﺃﻛﺒ ﺮ ﺍﻟﹼﻠ ﻪ ﺃﻛﺒﺮ ،ﺇﱃ ﺁﺧ ﹺﺮ ﺍﻹِﻗﺎ ﻣ ﺔ ...ﻓﻠﻤﺎ ﺃ
ﺖﻚ" .ﻓﻘﻤ ﺻﻮﺗﹰﺎ ﻣﻨ
ﺖ ﻓﻠﻴ ﺆ ﱢﺫ ﹾﻥ ﺑﻪ ﻓﺈﻧ ﻪ ﺃﻧﺪﻯ "ﺇﱠﺎ ﻟﺮﺅﻳﺎ ﺣ ﻖ ﺇﻥ ﺷﺎ َﺀ ﺍﻟﹼﻠ ﻪ .ﹸﻗ ﻢ ﻣﻊ ﺑﻼ ﹴﻝ ﻓﺄﹾﻟ ﹺﻖ ﻋﻠﻴﻪ ﻣﺎ ﺭﺃﻳ
ﺠ ﺮ ﺭﺩﺍ َﺀ ﻩ
ﺝ ﻳ ﺨ ﺮ ﺏ ﻭﻫﻮ ﰲ ﺑﻴﺘ ﻪ ﻓ ﺖ ﺃﻟﻘﻴ ﻪ ﻋﻠﻴﻪ ﻓﻴﺆﺫﻥ ﺑﻪ .ﻓﺴ ﻤ ﻊ ﺫﻟﻚ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎ ﹺ ﻣﻊ ﺑﻼ ﹴﻝ ﻓﺠﻌﻠ
ﳊ ﻤ ﺪ" .ﻗﻴﻞ :ﺭﺁﻫﺎ ﺖ ﻣﺜ ﹶﻞ ﻣﺎ ﺭﺃﻯ .ﻓﻘﺎﻝ" :ﹶﻓﻠﱠﻠ ﻪ ﺍ ﹶ ﳊ ﻖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻟﻘ ﺪ ﺭﺃﻳ ﻚ ﺑﺎ ﹶ ﻭﻳﻘﻮﻝ :ﻭﺍﱠﻟﺬﻱ ﺑ ﻌﹶﺜ
ﻉ ﻭﺍﻟ ﻐﻀﺒﺎﻥﹶ ،ﻭﻣﻦ ﺴ ﻦ ﺍﻷﺫﺍ ﹸﻥ ﻟ ﻐﻴ ﹺﺮ ﺍﻟﺼﻼﺓ ،ﻛﻤﺎ ﰲ ﹸﺃ ﹸﺫ ﻥ ﺍﳌﹶﻬﻤﻮ ﹺﻡ ﻭﺍﳌﹶﺼﺮﻭ ﹺ ﺑﻀ ﻌ ﹸﺔ ﻋﺸﺮ ﺻﺤﺎﺑﻴﹰﺎ .ﻭﻗﺪ ﻳ
ﳉ ﻦ .ﻭﻫﻮ ﻭﺍﻹِﻗﺎ ﻣ ﹸﺔ ﰲ ﺳﺎ َﺀ ﺧﹸﻠ ﹶﻘ ﻪ ﻣﻦ ﺇﻧﺴﺎ ﻥ ﺃﻭ ﻴ ﻤﺔ ،ﻭﻋﻨﺪ ﺍﳊﹶﺮﻳﻖﹺ ،ﻭﻋﻨﺪ ﺗ ﻐ ﻮ ﹺﻝ ﺍﻟﻐﻴﻼ ﻥ ﺃﻱ ﹶﲤ ﺮ ﺩ ﺍ
ﺨﺒ ﹺﺮ ﺾ )ﺃﺫﺍ ﹲﻥ ﻭﺇﻗﺎ ﻣ ﹲﺔ( ﻟ ﺼ ﹸﻞ ﺑ ﻔ ﻌ ﹺﻞ ﺍﻟﺒ ﻌ ﹺﺴ ﻦ( ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳ ﺔ .ﻭﳛ ﹸﺃﺫﹸﱐ ﺍﳌﻮﻟﻮ ﺩ ﻭ ﺧﻠﹾﻒ ﺍﳌﹸﺴﺎﻓ ﹺﺮ )ﻳ
ﺻﹺﺒﻴﺎﹰ ،ﻭ ) ﻣﻨ ﹶﻔﺮﹺﺩﹰﺍ ﻭﺇﻥ ﺳ ﻤ ﻊ ﻀﺮﺕ ﺍﻟﺼﻼ ﹸﺓ ﻓﻠﻴﺆ ﱢﺫ ﹾﻥ ﻟﻜﹸﻢ ﺃﺣ ﺪ ﹸﻛ ﻢ") .ﻟ ﹶﺬ ﹶﻛ ﹴﺮ ﻭﻟﻮ( ﺍﻟﺼﺤﻴﺤﲔ" :ﺇﺫﺍ ﺣ
ﺡ ﻣﺴﻠﻢ .ﻧﻌﻢ ،ﺇﻥ ﺳ ﻤ ﻊ ﺃﺫﺍ ﹶﻥ ﺍﳉﻤﺎ ﻋ ﺔ ﻭﺃﺭﺍ ﺩ ﺍﻟﺼﻼ ﹸﺓ ﺃﺫﺍﻧﹰﺎ( ﻣﻦ ﻏ ﹺﲑ ﻩ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤﺪ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﰲ ﺷﺮ ﹺ
ﺴﻨ ﹺﻦ ﻭﺻﻼ ﺓ ﺍﳉﻨﺎ ﺯ ﺓ ﻭﺍ ﹶﳌﻨﺬﻭ ﺭ ﺓ .ﻭﻟﻮ ﺴ ﻦ ﻟﻪ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ )ﻟﻤﻜﺘﻮﺑ ﺔ( ﻭﻟﻮ ﻓﺎﺋﺘ ﺔ ﺩﻭﻥ ﻏﲑﹺﻫﺎ ،ﻛﺎﻟ ﻣﻌ ﻬ ﻢ ﱂ ﻳ
ﺠﺮﹺ ،ﻭﺁ ﺧ ﺮ ﺼﺒ ﹴﺢ ﻭﺍﺣ ﺪ ﻗﺒ ﹶﻞ ﺍﻟ ﹶﻔ ﺴ ﻦ ﺃﺫﺍﻧﺎ ﻥ ﻟ
ﺖ ﻓﺎﻷﺫﺍ ﹸﻥ ﹶﺃ ﻭﻟﹶﻰ ﺑﻪ .ﻭﻳ ﺤ ﹺﻮ ﺿﻴ ﹺﻖ ﻭ ﹾﻗ ﺼ ﺮ ﻋﻠﻰ ﺃ ﺣ ﺪﻫﻤﺎ ﻟﻨ ﺍﻗﺘ
ﺐ ﺍ ﳌﻨﺒ ﺮ .ﻭﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻗﺒﹶﻠ ﻪ ﺠ ﻤ ﻌﺔ ،ﺃﺣ ﺪﻫﻤﺎ ﺑﻌﺪ ﺻﻌﻮ ﺩ ﺍﳋﹶﻄﻴ ﹺ ﺑﻌﺪﻩ ،ﻓﺈﻥ ﺍﻗﺘﺼﺮ ﻓﺎﻷﻭﱃ ﺑﻌﺪﻩ .ﻭﺃﺫﺍﻧﺎﻥ ﻟﻠ
ﻒ ﺣﻀﻮ ﺭﻫﻢ ﻋﻠﻴﻪ، ﺿ ﻲ ﺍﻟﹼﻠ ﻪ ﻋﻨ ﻪ ﳌﱠﺎ ﹶﻛﹸﺜ ﺮ ﺍﻟﻨﺎﺱ ،ﻓﺎﺳﺘﺤﺒﺎﺑﻪ ﻋﻨﺪ ﺍﳊﺎ ﺟ ﺔ ﻛﺄﻥ ﺗ ﻮﱠﻗ ﺇﳕﺎ ﺃ ﺣ ﺪﹶﺛ ﻪ ﻋﺜﻤﺎ ﹸﻥ ﺭ
ﺕ ﺗﻮﺍﻟﹶﺖ( ﻀ ﹸﻞ) .ﻭ( ﺳ ﻦ )ﺃﻥ ﻳ ﺆ ﹼﺫ ﹶﻥ ﻟﻸُﻭﱃ( ﻓﻘﻂ )ﻣﻦ ﺻﻠﻮﺍ ﻭﺇﻻ ﻟﻜﺎ ﹶﻥ ﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻰ ﺍﻻﺗﺒﺎﻉ ﺃ ﹾﻓ
ﺿ ﺮ ﺓ ﺩ ﺧ ﹶﻞ ﻭ ﹾﻗﺘﻬﺎ ﻗﺒ ﹶﻞ ﺷﺮﻭ ﻋ ﻪ ﰲ ﺍﻷﺫﺍ ﻥ) .ﻭﻳﻘﻴ ﻢ ﻟﻜﻞ( ﻣﻨﻬﺎ ﺖ ﻭﺻﻼﺗ ﻲ ﺟ ﻤ ﹴﻊ ﻭﻓﺎﺋﺘﺔ ،ﻭﺣﺎ ﻛﻔﻮﺍﺋ
ﻟﻼﺗﺒﺎﻉ) .ﻭ( ﺳ ﻦ )ﺇﻗﺎ ﻣ ﹲﺔ ﻷﻧﺜﻰ( ﺳ ﺮﺍﹰ ،ﻭ ﺧﻨﺜﹶﻰ ﻓﺈﻥ ﺃ ﱠﺫﻧﺖ ﻟﻠﻨﺴﺎ ِﺀ ﺳ ﺮﹰﺍ ﱂ ﻳ ﹾﻜ ﺮﻩ ،ﺃﻭ ﺟﻬﺮﹰﺍ ﺣ ﹺﺮ ﻡ) .ﻭﻳﻨﺎﺩﻱ
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ﺼﹺﺒ ﻪ
ﻑ) .ﺍﻟﺼﻼ ﹸﺓ( ﹺﺑﻨ ﻟﺠﻤﺎ ﻋ ﺔ( ﻣﺸﺮﻭ ﻋ ﺔ )ﰲ ﻧ ﹾﻔ ﹴﻞ( ﻛﻌﻴ ﺪ ﻭﺗﺮﺍﻭﻳﺢ ﻭﻭﺗﺮ ﹸﺃ ﹾﻓ ﹺﺮ ﺩ ﻋﻨﻬﺎ ﺑﺮﻣﻀﺎﻥ ﻭﻛﹸﺴﻮ
ﺠﺰﹺﻯ ُﺀ :ﺍﻟﺼﻼ ﹸﺓ ﺍﻟﺼﻼﺓﹸ ،ﻭ ﻫﹸﻠﻤﻮﺍ ﺼﺒﹺﻪ ﺣﺎﻻﹰ ،ﻭﺭ ﹾﻓ ﻌ ﻪ ﺧﱪﹰﺍ ﻟﻠﻤﺬﻛﻮ ﹺﺭ .ﻭﻳ ﺇﻏﺮﺍﺀٌ ،ﻭﺭ ﹾﻓﻌﻪ ﻣﺒﺘﺪﺃ) ،ﺟﺎ ﻣ ﻌ ﹲﺔ( ﹺﺑﻨ
ﺖ ﻭﻋﻨ ﺪ ﺍﻟﺼﻼ ﺓ ﻟﻴﻜﻮ ﹶﻥ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﺇﱃ ﺍﻟﺼﻼ ﺓ .ﻭﻳ ﹾﻜ ﺮ ﻩ :ﺣ ﻲ ﻋﻠﻰ ﺍﻟﺼﻼ ﺓ .ﻭﻳﻨﺒﻐﻲ ﻧ ﺪﺑ ﻪ ﻋﻨﺪ ﺩﺧﻮ ﹺﻝ ﺍﻟﻮ ﹾﻗ
ﺴ ﻦ ﻓﻴﻪ ﺍﳉﹶﻤﺎ ﻋ ﹸﺔ ﻭﻣﺎ ﹸﻓ ﻌ ﹶﻞ ﻓﹶﺮﺍﺩﻯ ،ﻭﹺﺑﻨ ﹾﻔ ﹴﻞ ﻣﻨﺬﻭ ﺭ ﹲﺓ ﻭﺻﻼﹲﺓ
ﺝ ﺑﻘﻮﱄ ﻟﺠﻤﺎ ﻋ ﺔ ﻣﺎ ﻻ ﻳ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ ﻭ ﺧ ﺮ
ﻑ ﻓﻴﻬﻤﺎ ،ﻟﻼﺗﺒﺎﻉ .ﻓﺈﻥ ﺐ ﺍ ﹶﳌﻌﺮﻭ ﺐ( ﺃﻱ ﺍﻟﺘﺮﺗﻴ ﻁ ﻓﻴﻬﻤﺎ( ﺃﻱ ﰲ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ) .ﺗﺮﺗﻴ ﺟﻨﺎ ﺯﹲﺓ) .ﻭ ﺷ ﹺﺮ ﹶ
ﻀﻬﻤﺎ ﺃﺗﻰ ﺑﻪ ﻣﻊ ﺇﻋﺎ ﺩ ﺓ ﻣﺎ ﺑﻌ ﺪ ﻩ. ﺲ ﻭﻟﻮ ﻧﺎﺳﻴﹰﺎ ﱂ ﻳﺼﺢ ﻭﻟﻪ ﺍﻟﺒﹺﻨﺎ ُﺀ ﻋﻠﻰ ﺍ ﹸﳌﻨﺘﻈ ﹺﻢ ﻣﻨﻬﻤﺎ .ﻭﻟﻮ ﺗ ﺮ ﻙ ﺑﻌ ﻋ ﹶﻜ
ﺤ ﻤ ﺪ ﺳﺮﹰﺍ ﺇﺫﺍ ﺴ ﻦ ﺃﻥ ﻳ ﺕ ﻭﻟﻮ ﻋﻤﺪﹰﺍ .ﻭﻳ ﻀ ﺮ ﻳﺴ ﲑ ﻛﻼ ﹴﻡ ﻭﺳﻜﻮ )ﻭﻭﻻ ٌﺀ( ﺑﲔ ﻛﻠﻤﺎﺗ ﹺﻬﻤﺎ .ﻧﻌﻢ ،ﻻ ﻳ
ﻍ) .ﻭ ﺟ ﻬ ﺮ( ﺇﻥ ﺃ ﱠﺫ ﹶﻥ ﺃﻭ ﺃﻗﺎ ﻡ )ﻟﺠﻤﺎ ﻋ ﺔ(، ﺲ ﺇﱃ ﺍﻟﻔﺮﺍ ﹺ ﺖ ﺍﻟﻌﺎ ﻃ ﹺ ﻋ ﹶﻄﺲ ،ﻭﺃﻥ ﻳﺆ ﺧ ﺮ ﺭ ﺩ ﺍﻟﺴﻼ ﹺﻡ ﻭﺗﺸﻤﻴ
ﺖ( ﺃﻱ ﺴ ﻪ ﻓﻘﻂ) .ﻭﻭﻗ ﻉ ﻧﻔ ِ ﺴ ﻪ ﻓﻴﻜﻔﻴ ﻪ ﺇﲰﺎ ﻉ ﻭﺍ ﺣ ﺪ ﲨﻴﻊ ﻛﻠﻤﺎﺗ ﻪ .ﺃﻣﺎ ﺍ ﹸﳌ ﺆ ﱢﺫ ﹸﻥ ﺃﻭ ﺍﳌﹸﻘﻴ ﻢ ﻟﻨ ﹾﻔ ِ ﻓﻴﻨﺒﻐﻲ ﺇﲰﺎ
ﺼ ﺢ ﹶﻗﺒﹶﻠ ﻪ.
ﻺﻋﻼﻡﹺ ،ﻓﻼ ﳚﻮ ﺯ ﻭﻻ ﻳ ﺻﺒ ﹴﺢ( ﻷﻥ ﺫﻟﻚ ﻟ ِ ﺩﺧﻮﻟﻪ )ﻟﻐﲑ ﺃﺫﺍ ﻥ
ﺻﺒﺢﹴ ،ﻭﻫﻮ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﻌ ﺪ ﺐ( ﻷﺫﺍﻧ ﻲ ) ﻒ ﹶﻟﻴ ﹴﻞ) .ﻭ ﺳ ﻦ ﺗﺜﻮﻳ ﺼ ﺢ ﻣﻦ ﻧﺼ ﺼﺒ ﹺﺢ ﹶﻓﻴ ﺃﻣﺎ ﺃﺫﺍ ﹸﻥ ﺍﻟ
ﺻﺒ ﹴﺢ) .ﻭﺗ ﺮﺟﹺﻴ ﻊ( ﺑﺄﻥ ﺻﺒﺢﹴ ،ﻭ ﹸﻛ ﹺﺮ ﻩ ﻟﻐ ﹺﲑ ﳊﻴ ﻌﹶﻠﺘﻴ ﹺﻦ :ﺍﻟﺼﻼ ﹸﺓ ﺧ ﲑ ﻣﻦ ﺍﻟﻨﻮﻡﹺ ،ﻣ ﺮﺗﻴ ﹺﻦ( .ﻭﻳﹶﺜﻮﺏ ﻷﺫﺍ ﻥ ﻓﺎﺋﺘ ﺔ ﺍﹶ
ﳉ ﻬ ﹺﺮ ﻤﺎ ﻟﻼﺗﺒﺎﻉ، ﺏ ﻣﻨﻪ ﻋﺮﻓﹰﺎ ﻗﺒ ﹶﻞ ﺍ ﹶ ﺴ ﻤ ﻊ ﻣ ﻦ ﹶﻗ ﺮ ﲔ ﻣﺮﺗﲔ ﺳﺮﺍﹰ ،ﺃﻱ ﺑﹺﺤﻴﺚ ﻳ ﻳﺄﺗ ﻲ ﹺﺑ ﹶﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺗ ﹺ
ﺕ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ: ﺼ ﻮ
ﺤﺘﻴﻪ ﹺﺑﺼﻤﺎ ﺧﻴﻪ( ﰲ ﺍﻷﺫﺍ ﻥ ﺩﻭ ﹶﻥ ﺍﻹِﻗﺎ ﻣﺔ ،ﻷﻧﻪ ﺃ ﺟ ﻤ ﻊ ﻟﻠ ﺴﺒ
ﺼ ﺢ ﺑﺪﻭﹺﻧ ﻪ) .ﻭ ﺟ ﻌ ﹸﻞ ﻣ ﻭﻳ
ﺕ ﺑﻪ ،ﻭﺇﻥ ﺗﻌ ﱠﺬﺭﺕ ﻳ ﺪ ﺟ ﻌ ﹶﻞ ﺍﻷ ﺧﺮﻯ ،ﺃﻭ ﺳﺒﺎﺑ ﹲﺔ ﺳ ﻦ ﺟ ﻌ ﹸﻞ ﻏﲑﹺﻫﺎ ﻣﻦ ﺑ ﻘﻴ ﺔ ﺍﻷﺻﺎﹺﺑ ﹺﻊ. ﺼ ﻮ ﺇﻥ ﺃﺭﺍ ﺩ ﺭ ﹾﻓ ﻊ ﺍﻟ
ﺠ ﺪ ﺴﹺ ﺿ ﹴﻊ ﻋﺎﻝﹴ ،ﻭﻟﻮ ﱂ ﻳ ﹸﻜ ﻦ ﻟﻠ ﻤ )ﻭ( ﺳ ﻦ )ﻓﻴﻬﻤﺎ( ﺃﻱ ﰲ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ )ﻗﻴﺎ ﻡ( ﻭﺃﻥ ﻳﺆ ﹼﺫ ﹶﻥ ﻋﻠﻰ ﻣﻮ
ﺼﺪﺭ )ﻓﻴﻬﻤﺎ ﻳﻤﻴﻨﹰﺎ( ﺤ ﻪ ﰒ ﺑﹺﺒﺎﹺﺑ ﻪ) .ﻭﺍﺳﺘﻘﹾﺒﺎ ﹲﻝ( ﻟ ﹾﻠ ﻘﺒﹶﻠﺔ ،ﻭ ﹸﻛ ﹺﺮ ﻩ ﺗ ﺮﻛﹸﻪ) .ﻭﲢﻮﻳ ﹸﻞ ﻭ ﺟ ﹺﻬ ﻪ( ﻻ ﺍﻟ ﺴ ﹾﻄ
ﻣﻨﺎ ﺭ ﹲﺓ ﺳ ﻦ ﹺﺑ
ﺡ( ﰲ ﻣﺮﺓ )ﰲ ﺣ ﻲ ﻋﻠﻰ ﺍﻟﺼﻼ ﺓ( ﰲ ﺍﳌﺮﺗﲔ ،ﰒ ﻳ ﺮ ﺩ ﻭ ﺟ ﻬ ﻪ ﻟﻠﻘﺒﹶﻠ ﺔ )ﻭﺷﻤﺎ ﹰﻻ( ﻣﺮﺓ )ﰲ ﺣ ﻲ ﻋﻠﻰ ﺍﻟﻔﹶﻼ ﹺ
ﻉ ﺖ ﰲ ﺍﻟﺘﹾﺜﻮﹺﻳﺐﹺ ،ﻋﻠﻰ ﻧﹺﺰﺍ ﹴ ﺴ ﻪ .ﻭﻻ ﻳﻠﺘ ﻔ ﳋ ﹾﻄﺒ ﺔ ﺃﻭ ﻟﻤﻦ ﻳﺆ ﱢﺫ ﹾﻥ ﻟﻨﻔ ِ ﺍﳌﺮﺗﲔ ،ﰒ ﻳ ﺮ ﺩ ﻭ ﺟ ﻬ ﻪ ﻟﻠﻘﺒﹶﻠ ﺔ .ﻭﻟﻮ ﻷﺫﺍ ﻥ ﺍ ﹸ
ﻓﻴﻪ.
ﺴﻪ ،ﻭﳌﻦ ﻳﺆﺫﻥ ﳉﻤﺎ ﻋ ﺔ ﻓﻮﻕ ﻣﺎ ﻕ ﻣﺎ ﻳﺴﻤﻊ ﻧﻔ ﺕ ﺑﺎﻷﺫﺍ ﻥ ﻟ ﻤﻨ ﹶﻔ ﹺﺮ ﺩ ﻓﻮ ﺼ ﻮ
ﺴ ﻦ ﺭ ﹾﻓ ﻊ ﺍﻟ ]ﺗﻨﺒﻴﻪ[ :ﻳ
ﺼﻠﱠﻰ ﺃﻗﻴﻤﺖ ﻓﻴﻪ ﲨﺎ ﻋ ﹲﺔ ﺴﻤﻊ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ،ﻭﺃﻥ ﻳﺒﺎﻟ ﹶﻎ ﻛ ﱞﻞ ﰲ ﺟ ﻬ ﹴﺮ ﺑﻪ ﻟﻸ ﻣ ﹺﺮ ﺑﻪ ،ﻭ ﺧ ﹾﻔﻀﻪ ﺑﻪ ﰲ ﻣ ﻳ
ﻀ ﻢ .ﻭﺇﺩﻏﺎ ﻡ ﺼ ﺢ ﺍﻟ ﲔ ﺭﺍ ِﺀ ﺍﻟﺘﻜﺒ ﹺﲑ ﺍﻷُﻭﱃ .ﻓﺈﻥ ﱂ ﻳ ﹾﻔ ﻌ ﹾﻞ ﻓﺎﻷﻓ ﺝ ﺍﻹِﻗﺎ ﻣﺔ ،ﻭﺗﺴﻜ ﺼﺮﻓﻮﺍ ،ﻭﺗﺮﺗﻴﻠﹸﻪ ،ﻭﺇﺩﺭﺍ ﻭﺍﻧ
ﳋ ﻔ ﻲ .ﻭﻳﻨﺒﻐﻲ ﺍﻟﻨ ﹾﻄ ﻖ ﺎ ِﺀ ﺍﻟﺼﻼﺓ ،ﻭﻳ ﹾﻜﺮﻫﺎﻥ ﻣﻦ ﺩﺍ ﹺﻝ ﳏﻤﺪ ﰲ ﺭﺍ ِﺀ ﺭﺳﻮ ﹺﻝ ﺍﻟﹼﻠ ﻪ ﻷﻥ ﺗﺮﻛﹶﻪ ﻣﻦ ﺍﻟﻠﱠﺤ ﹺﻦ ﺍ ﹶ
ﺴ ﻦ ﹶﻗ ﻮ ﹰﻻ ﻣ ﻤ ﻦﺼﺒﻪ ،ﻭﳘﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻹﻣﺎﻣﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﻣ ﻦ ﺃ ﺣ ﺼ ﺢ ﻧ
ﱯ ﻭﻓﺎﺳ ﹴﻖ .ﻭﻻ ﻳ ﺙ ﻭﺻ ﺤ ﺪ ﻣ
ﺖ ﻣﻦ ﻀﹶﻠ ﻀ ﹸﻞ ﻣﻨﻬﻤﺎ ،ﻭﹸﻓ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ :ﻫ ﻢ ﺍ ﹸﳌ ﺆﺫﱢﻧﻮ ﹶﻥ .ﻭﻗﻴ ﹶﻞ :ﻫﻲ ﺃﻓ ﺸ ﹸﺔ ﺭ
ﺖ ﻋﺎﺋ ﺩﻋﺎ ﺇﱃ ﺍﻟﱠﻠ ﻪ{ ﻗﺎﹶﻟ
ﻉ) .ﻭ( ﺳ ﻦ )ﻟﺴﺎ ﻣﻌﻬﻤﺎ( ﺳﻤﺎﻋﹰﺎ ﻳ ﻤﻴﺰ ﺍﳊﹸﺮﻭﻑ ،ﻭﺇﻻ ﱂ ﻳ ﻌﺘ ﺪ ﹺﺑﺴﻤﺎ ﻋ ﻪ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ
ﺃ ﺣ ﺪﻫﻤﺎ ﺑﻼ ﻧﹺﺰﺍ ﹴ
45
ﺴﺘﻨﺠﹺﻴﹰﺎ ﻓﻴﻤﺎ .ﺁﺧﺮﹰﺍ )ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻭﻟﻮ ﻏ ﲑ ﻣﺘﻮﺿﻰ ٍﺀ( ﺃﻭ ﺟﻨﺒﹰﺎ ﺃﻭ ﺣﺎﺋﻀﹰﺎ ﺧﻼﻓﹰﺎ ﻟﻠﺴﺒﻜﻲ ﻓﻴﻬﻤﺎ ﺃﻭ ﻣ
ﺐ ﻓﺮﺍ ﻏ ﻪ ﻣﻨﻬﺎ ،ﺣﱴ ﰲ ﺍﻟﺘﺮﺟﻴ ﹺﻊ ﻳﻈﻬﺮ) ،ﻣﺜﻞ ﻗﻮﳍﻤﺎ ﺇﻥ ﱂ ﻳ ﹾﻠﺤﻨﺎ ﳊﻨﹰﺎ ﻳ ﻐﻴﺮ ﺍ ﹶﳌﻌﲎ( .ﻓﻴﺄﰐ ﹺﺑ ﹸﻜ ﱢﻞ ﻛﻠﻤ ﺔ ﻋ ﻘ
ﺏ ﺍﻟ ﹸﻜ ﱠﻞ
ﺐ ﺍﳌﺆﺫﻧﻮﻥ ﺃﺟﺎ ﺴ ﻤﻌﻪ .ﻭﻟﻮ ﺗ ﺮﺗ ﺏ ﻓﻴﻪ ﻭﻓﻴﻤﺎ ﱂ ﻳ ﺾ ﺍﻷﺫﺍ ﻥ ﺃﺟﺎ ﺴ ﻤﻌﻪ .ﻭﻟﻮ ﺳ ﻤ ﻊ ﺑﻌ ﻭﺇﻥ ﱂ ﻳ
ﻭﻟﻮ ﺑﻌ ﺪ ﺻﻼﺗ ﻪ .ﻭﻳﻜ ﺮ ﻩ ﺗ ﺮ ﻙ ﺇﺟﺎﺑ ﺔ ﺍﻷﻭﻝ .ﻭﻳﻘ ﹶﻄ ﻊ ﻟﻺِﺟﺎﺑ ﺔ ﺍﻟﻘﺮﺍ َﺀ ﹶﺓ ﻭﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﻭﺍﻟﺪﻋﺎ َﺀ .ﻭﺗ ﹾﻜ ﺮ ﻩ ﻟﻤﺠﺎ ﻣ ﹴﻊ
ﺤﻤﺎﻡﹴ ،ﻭﻣﻦ ﺑ ﺪﻧﻪ ﻣﺎ ﻋﺪﺍ ﺼﻞﹸ ،ﻻ ﻟ ﻤ ﻦ ﹺﺑ ﺏ ﺍﻟ ﹶﻔ ﺼ ﹶﻞ ﺇﻥ ﹶﻗ ﺮ
ﻭﻗﺎﺿﻲ ﺣﺎ ﺟﺔ ،ﺑﻞ ﻳﺠﹺﻴﺒﺎﻥ ﺑﻌ ﺪ ﺍﻟﻔﺮﺍﻍﹺ ،ﹶﻛ ﻤ
ﺤ ﻮﻗﻞ( ﺍﳌﹸﺠﻴﺐ ،ﺃﻱ ﻳﻘﻮ ﹸﻝ ﻓﻴﻬﺎ :ﻻ ﺣ ﻮ ﹶﻝ ﻭﻻ ﺕ ﹶﻓﻴ ﺲ ﻭﺇﻥ ﻭ ﺟ ﺪ ﻣﺎ ﻳﺘﻄﻬﺮ ﺑﻪ) .ﺇ ﱠﻻ ﰲ ﺣﻴﻌﻼ ﺠ ﹶﻓﻤﻪ ﻧ ﹺ
ﺼﻴ ﺔ ﺍﷲ ﺇﻻ ﹺﺑ ﻪ ﻭﻻ ﹸﻗ ﻮ ﹶﺓ ﻋﻠﻰ ﻃﺎ ﻋﺘ ﻪ ﺇﻻ ﹺﺑﻤﻌﻮﻧﺘﻪ. ﺤ ﻮ ﹶﻝ ﻋﻦ ﻣﻌ ﹸﻗﻮﺓ ﺇﻻ ﺑﺎﻟﹼﻠ ﻪ ﺍﻟﻌﻠ ﻲ ﺍﻟﻌﻈﻴ ﹺﻢ .ﺃﻱ ﻻ ﺗ
ﺏ( ﺃﻱ ﺃﺗﻰ ﺕ ﺫﺍ ﺑﺮ ،ﺃﻱ ﺧ ﹴﲑ ﻛﺜ ﹴﲑ) .ﺇﻥ ﺛ ﻮ ﺖ ﻭﺑ ﺮ ﺭﺕ ،ﻣﺮﺗﲔ .ﺃﻱ ﺻﺮ ﺻ ﺪ ﹾﻗ
)ﻭﻳﺼﺪﻕ( ﺃﻱ ﻳﻘﻮﻝ :
ﺐ ﰲ ﺍﻟﺼﺒ ﹺﺢ .ﻭﻳﻘﻮﻝ ﰲ ﹶﻛﻠﻤﱵ ﺍﻹِﻗﺎ ﻣ ﺔ :ﺃﻗﺎﻣﻬﺎ ﺍﻟﹼﻠ ﻪ ﻭﺃﺩﺍﻣﻬﺎ ﻭ ﺟ ﻌﻠﹶﲏ ﻣﻦ ﺻﺎﻟﺤﻲ ﺃ ﻫﻠﻬﺎ) .ﻭ( ﺳ ﻦ ﺑﺎﻟﺘﺜﻮﻳ ﹺ
ﻍ ﻛﻞ ﺴﱢﻠ ﻢ )ﻋﻠﻰ ﺍﻟﻨﱯ( )ﺑﻌﺪ ﻓﹶﺮﺍﻏﻬﻤﺎ( ،ﺃﻱ ﺑﻌ ﺪ ﻓﺮﺍ ﹺ ﺼﱢﻠ ﻲ( ﻭﻳ )ﻟﻜﻞ( ﻣﻦ ﻣﺆ ﹼﺫ ﻥ ﻭﻣﻘﻴ ﹴﻢ ﻭﺳﺎ ﻣﻌﻬﻤﺎ )ﺃﻥ ﻳ
ﺼ ﹲﻞ ﺑﻴﻨﻬﻤﺎ ،ﻭﺇﻻ ﻓﻴﻜﻔﻲ ﳍﻤﺎ ﺩﻋﺎ ٌﺀ ﻭﺍ ﺣ ﺪ) .ﰒ( ﻳﻘﻮ ﹸﻝ ﻛ ﱞﻞ ﻣﻨﻬﻢ ﺭﺍﻓﻌﹰﺎ ﻳ ﺪﻳﻪ) :ﺍﻟﻠ ﻬ ﻢ ﻣﻨﻬﻤﺎ ﺇﻥ ﻃﺎ ﹶﻝ ﹶﻓ
ﺤﻤﺪﹰﺍ ﺍﻟ ﻮﺳﻴﹶﻠ ﹶﺔ ﺕ ﻣ ﺏ ﻫﺬ ﻩ ﺍﻟﺪﻋﻮﺓ( ﺃﻱ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣﺔ) ،ﺇﱃ ﺁﺧ ﹺﺮ ﻩ( .ﺗﺘ ﻤﺘ ﻪ :ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﺼﻼ ﹸﺓ ﺍﻟﻘﺎﺋ ﻤﺔ ،ﺁ ﺭ
ﻭﺍﻟ ﹶﻔﻀﻴﹶﻠ ﹶﺔ ﻭﺍﺑ ﻌﹾﺜ ﻪ ﻣﻘﺎﻣﹰﺎ ﻣﺤﻤﻮﺩﹰﺍ ﺍﻟﺬﻱ ﻭ ﻋ ﺪﺗ ﻪ .ﻭﺍﻟﻮﺳﻴﹶﻠ ﹸﺔ ﻫﻲ ﺃ ﻋﻠﹶﻰ ﺩ ﺭ ﺟ ﺔ ﰲ ﺍﳉﻨ ﺔ .ﻭﺍﳌﻘﺎ ﻡ ﺍﶈﻤﻮ ﺩ ﻣﻘﺎ ﻡ
ﺼ ﹺﻞ ﺍﻟﻘﻀﺎ ِﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎ ﻣ ﺔ. ﺍﻟﺸﻔﺎ ﻋ ﺔ ﰲ ﹶﻓ
ﻚ ﻓﺎ ﹾﻏ ﻔ ﺮ ﱄ. ﺕ ﺩﻋﺎﺗ ﻚ ﻭﺇﺩﺑﺎ ﺭ ﺎ ﹺﺭ ﻙ ﻭﺃﺻﻮﺍ ﺏ :ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﺇﻗﺒﺎﻝﹸ ﻟﻴﻠ ﻭﻳﺴ ﻦ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﻌﺪ ﺃﺫﺍ ﻥ ﺍﳌﹶﻐ ﹺﺮ ﹺ
ﺡ ﺍﻟ ﻮﺳﻴﻂ ،ﻭﺍﻋﺘ ﻤ ﺪ ﻩ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ، ﻱ ﰲ ﺷﺮ ﹺ ﱯ ﻗﺒﻞ ﺍﻹِﻗﺎ ﻣﺔ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭ ﻭﺗﺴ ﻦ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻨ
ﺴ ﻦ ﺴ ﻦ ﻗﺒﹶﻠﻬﻤﺎ ،ﻭﻻ ﻳ ﻚ ﺷﻴﺌﹰﺎ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﺍﻟﺒﻜﺮﻱ ﺃﺎ ﺗ ﻭﻗﺎﻝ :ﺃﻣﺎ ﻗﺒ ﹶﻞ ﺍﻷﺫﺍﻥ ﻓﻠﻢ ﹶﺃ ﺭ ﰲ ﺫﻟ
ﺐ ﺃﻥ ﻳﻘ ﺮﹶﺃ ﺑﲔ ﺍﻷﺫﺍﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ ﺁﻳ ﹶﺔ ﺍﻟ ﹸﻜ ﺮ ﺳ ﻲ ﺴﺘﺤ ﺤ ﹺﺮ :ﻳ
ﳏﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﹼﻠ ﻪ ﺑﻌ ﺪﻫﻤﺎ .ﻗﺎﻝ ﺍﻟﺮﻭﻳﺎﱐ ﰲ ﺍﻟﺒ
ﺐ ﻋﻠﻴ ﻪ ﻣﺎ ﺑﲔ ﺍﻟﺼﻼﺗﲔ". ﻚ ﺑﲔ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ ﱂ ﻳ ﹾﻜﺘ ﺨ ﹺﱪ" :ﺇ ﱠﻥ ﻣ ﻦ ﻗﺮﹶﺃ ﺫﻟ ﻟ
ﻍ ﺍﳌﹸﺆ ﱢﺫﻥ ،ﺑﺄﻧﻪ ﻳﺄﰐ ﹺﺑ ﺬ ﹾﻛ ﹺﺮ ﺍﻟﻮﺿﻮ ِﺀ ﻷﻧﻪ ]ﻓﺮﻉ[ :ﺃﻓﱴ ﺍﻟﺒﻠﹾﻘﻴﲏ ﻓﻴ ﻤ ﻦ ﻭﺍﹶﻓ ﻖ ﻓﺮﺍ ﹸﻏ ﻪ ﻣﻦ ﺍﻟﻮﺿﻮ ِﺀ ﻓﹶﺮﺍ ﹶ
ﺴ ﻦ ﺃﻥ ﻳﺄﺗ ﻲ ﺑﺸﻬﺎ ﺩﺗﻲ ﺍﻟﻮﺿﻮ ِﺀ ﰒ ﹺﺑﺪﻋﺎ ِﺀ ﺍﻷﺫﺍ ﻥ ﻟﺘ ﻌﱡﻠ ﻘ ﻪ ﻍ ﻣﻨﻬﺎ ،ﰒ ﺑ ﺬ ﹾﻛ ﹺﺮ ﺍﻷﺫﺍ ﻥ .ﻗﺎﻝ :ﻭ ﺣ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻓ ﺮ ﹶ
ﺴ ﻪ.
ﺑﺎﻟﻨﱯ ،ﰒ ﺑﺎﻟ ﺪﻋﺎ ِﺀ ﻟﻨﻔ ِ
ﺐ ﻋﻠﻰ ﺗ ﺮ ﻛ ﻪ. ﺏ ﻋﻠﻰ ﻓ ﻌﻠ ﻪ ﻭﻻ ﻳﻌﺎﹶﻗ )ﻓﺼﻞ( :ﰲ ﺻﻼﺓ ﺍﻟﻨﻔﻞ ﻭﻫﻮ ﹸﻟ ﻐ ﹰﺔ :ﺍﻟﺰﻳﺎ ﺩ ﹸﺓ .ﻭ ﺷﺮﻋﹰﺎ :ﻣﺎ ﻳﺜﺎ
ﻀﻠﹸﻪ ﺑﺴﺒﻌﲔ ﺩﺭ ﺟﺔ ،ﻛﻤﺎ ﰲ ﺽ ﻳ ﹾﻔ
ﺏ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﺏ .ﻭﺛﻮﺍ ﺐ ﻭﺍ ﹶﳌﻨﺪﻭ ﹺ ﺤ ﺴﺘ ﺴﻨ ﺔ ﻭﺍ ﹸﳌ
ﻉ ﻭﺍﻟ ﻭﻳ ﻌﺒ ﺮ ﻋﻨﻪ ﺑﺎﻟﺘﻄ ﻮ ﹺ
ﺾ ﺑﻞ ﻭﻟﻴﻘﹸﻮ ﻡ ﰲ ﺍﻵ ﺧ ﺮ ﺓ ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻘﺎ ﻡ ﻣﺎ ﺺ ﺍﻟﻔﺮﺍﺋ ﹺ ﻉ ﻟﻴ ﹾﻜ ﻤ ﹶﻞ ﻧ ﹾﻘ ﺤ ﻪ ﺍﺑ ﻦ ﺧ ﺰﻳﻤﺔ .ﻭ ﺷ ﹺﺮ ﺤﺚﺻ ﺣﺪﻳ
ﺕ ﺍﻟﺒ ﺪ ﻥ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ ،ﹶﻓ ﹶﻔ ﺮﺿﻬﺎ ﻀ ﹸﻞ ﻋﺒﺎﺩﺍ ﺺ ﻋﻠﻴﻪ .ﻭﺍﻟﺼﻼﺓﹸ ﺃﻓ ﺗ ﹺﺮ ﻙ ﻣﻨﻬﺎ ﻟ ﻌ ﹾﺬﺭﹺ ،ﻛﻨﹺﺴﻴﺎﻥ ،ﻛﻤﺎ ﻧ
ﻀﻬﻢ،
ﳊﺞ ،ﻓﺎﻟﺰﻛﺎﺓﹸ ،ﻋﻠﻰ ﻣﺎ ﺟ ﺰ ﻡ ﺑﻪ ﺑﻌ
ﺼ ﻮﻡ ،ﻓﺎ ﹶ
ﻀ ﹸﻞ ﺍﻟﻨﻮﺍﻓ ﹺﻞ .ﻭﻳﻠﻴﻬﺎ ﺍﻟ
ﻀ ﹸﻞ ﺍﻟﻔﺮﻭﺽﹺ ،ﻭﻧ ﹾﻔﻠﹸﻬﺎ ﺃﻓ
ﺃﻓ
46
ﻑ ﰲ ﺍﻹِﻛﺜﺎ ﹺﺭ ﻣ ﻦ ﻭﺍ ﺣ ﺪ ﳊ ﺞ .ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ .ﻭﺍﳋﻼ ﻀﻠﹸﻬﺎ ﺍﻟﺰﻛﺎ ﹸﺓ .ﻭﻗﻴﻞ :ﺍﻟﺼﻮ ﻡ .ﻭﻗﻴﻞ :ﺍ ﹶ ﻭﻗﻴﻞ :ﺃﻓ
ﻀ ﹸﻞ ﻣﻦ ﺭ ﹾﻛ ﻌﺘﲔ .ﻭﺻﻼ ﹸﺓ ﺍﻟﻨ ﹾﻔ ﹺﻞ ﺼﻮﻡ ﻳ ﻮ ﹴﻡ ﺃﻓ ﺃﻱ ﻋﺮﻓﹰﺎ ﻣﻊ ﺍﻻﻗﺘﺼﺎ ﹺﺭ ﻋﻠﻰ ﺍﻵ ﹶﻛ ﺪ ﻣ ﻦ ﺍﻵ ﺧﺮﹺ ،ﻭﺇﻻ ﹶﻓ
ﺴ ﻦ( ﻟﻸﺧﺒﺎ ﹺﺭ ﺐ ﺍﻟﺘﺎﹺﺑ ﻌ ﺔ ﻟﻠﻔﺮﺍﺋﺾﹺ ،ﻭﻫﻲ ﻣﺎ ﺗﺄﰐ ﺁﻧﻔﹰﺎ) .ﻳ ﻗﺴﻤﺎﻥ :ﻗﺴ ﻢ ﻻ ﺗﺴ ﻦ ﻟﻪ ﲨﺎ ﻋ ﹲﺔ ﻛﺎﻟﺮﻭﺍﺗ ﹺ
ﺼﺮﹴ ،ﻭ( ﺃﺭﺑ ﻊ ﻗﺒ ﹶﻞ ) ﹸﻇ ﻬ ﹴﺮ ﻭ( ﺃﺭﺑ ﻊ )ﺑﻌ ﺪﻩ ،ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌ ﺪ ﺕ ﻗﺒ ﹶﻞ ﻋ
ﺴﻨ ﹺﻦ )ﺃﺭﺑ ﻊ ﺭﻛﻌﺎ
ﺤ ﺔ ﺍﻟﺜﺎﹺﺑﺘ ﺔ ﰲ ﺍﻟ
ﺍﻟﺼﺤﻴ
ﺻﻞﹺ ﺑﺈﺗﻴﺎﹺﻧ ﻪ ﻗﺒﹶﻠﻬﻤﺎ ﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﺍﳌﺄﺛﻮ ﺭ ﺑﻌﺪ ﺍﳌﻜﺘﻮﺑ ﺔ.ﺽ .ﻭﻻ ﻳ ﹶﻔﻮﺕ ﻓﻀﻴﹶﻠ ﹶﺔ ﺍﻟ ﻮ ﺏ ﻭﺻﹸﻠﻬﻤﺎ ﺑﺎﻟ ﹶﻔ ﺮ ﹺ ﺏ( ﻭﻧ ﺪ ﻣﻐﺮ ﹴ
)ﻭ( ﺑﻌ ﺪ )ﻋﺸﺎ ٍﺀ( ﺭﻛﻌﺘﺎﻥ ﺧﻔﻴﻔﺘﺎﻥ )ﻭﻗﺒﻠﻬﻤﺎ( ،ﺇﻥ ﱂ ﻳﺸﺘ ﻐ ﹾﻞ ﻤﺎ ﻋﻦ ﺇﺟﺎﺑ ﺔ ﺍ ﹸﳌ ﺆ ﱢﺫ ﻥ .ﻓﺈﻥ ﻛﺎﻥ ﺑﲔ
ﺴ ﻦ ﲣﻔﻴ ﹸﻔﻬﻤﺎ .ﻭﻗﺮﺍﺀﺓ ﺻﺒ ﹺﺢ( ،ﻭﻳ ﺍﻷﺫﺍ ﻥ ﻭﺍﻹِﻗﺎ ﻣ ﺔ ﻣﺎ ﻳﺴﻌﻬﻤﺎ ﹶﻓ ﻌﹶﻠﻬﻤﺎ ،ﻭﺇﻻ ﺃ ﺧ ﺮﻫﻤﺎ) .ﻭ( ﺭﻛﻌﺘﺎﻥ ﻗﺒ ﹶﻞ )
ﻚ ﻭﹶﺃﹶﻟ ﻢ ﺗ ﺮ ﹶﻛﻴﻒ ،ﻭﺃ ﱠﻥ ﺡﻟ ﺸ ﺮ
ﺹ ﻓﻴﻬﻤﺎ ،ﳋ ﹺﱪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ،ﻭﻭﺭ ﺩ ﺃﻳﻀﹰﺎ ﻓﻴﻬﻤﺎ ﺃﹶﻟ ﻢ ﻧ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﻹِﺧﻼ ﹺ
ﺤ ﱠﻘ ﻖ ﺍﻹِﺗﻴﺎ ﹸﻥ ﳉ ﻤ ﻊ ﻓﻴﻬﻤﺎ ﺑﻴﻨ ﻬ ﻦ ﻟﺘﺘ ﺴ ﻦ ﺍ ﹶﺖ ﻋﻨﻪ ﻋﱠﻠ ﹸﺔ ﺍﻟﺒﻮﺍ ﺳﲑﹺ ،ﻓﻴ ﻣﻦ ﺩﺍ ﻭ ﻡ ﻋﻠﻰ ﻗﺮﺍ َﺀﺗﻬﻤﺎ ﻓﻴﻬﻤﺎ ﺯﺍﹶﻟ
ﻚ ﻣﻄ ﻮ ﹰﻻ ﹶﻟﻬﻤﺎ ﺖ ﻧ ﹾﻔﺴِﻲ ﹸﻇﻠﹾﻤﹰﺎ ﻛﹶﺜﲑﹰﺍ ﹶﻛﺒﹺﲑﹰﺍ .ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺑﺬﻟ ﺑﺎﻟﻮﺍ ﹺﺭﺩ ،ﺃﺧﺬﹰﺍ ﳑﺎ ﻗﺎﹶﻟ ﻪ ﺍﻟﻨﻮﻭﻱ ﰲ :ﹺﺇﻧﻲ ﹶﻇﹶﻠ ﻤ
ﻉ ﺑﻴﻨﻬﻤﺎ ﺿﻄﺠﺎ ﺏ ﺍﻻ ﺴﻨ ﺔ ﻭﺍﻻﺗﺒﺎﻉﹺ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺣﺠﺮ ﻭﺯﻳﺎﺩ .ﻭﻳﻨ ﺪ ﺝ ﻋﻦ ﺣ ﺪ ﺍﻟ ﺨ ﹺﺮ
ﻼ ﻳ
ﺗﻄﻮﻳ ﹰ
ﺸ ﻖ ﺍﻷ ﳝﻦﹺ ،ﻓﺈﻥ ﱂ ﻳ ﹺﺮ ﺩ ﺫﻟﻚ ﺠ ﺪ .ﻭﺍ َﻷﻭﱃ ﹶﻛ ﻮﻧﻪ ﻋﻠﻰ ﺍﻟ ﲔ ﺍﻟ ﹶﻔﺮﺽ ﺇﻥ ﱂ ﻳ ﺆ ﺧ ﺮﻫﻤﺎ ﻋﻨﻪ ،ﻭﻟﻮ ﻏ ﲑ ﻣﺘ ﻬ ﻭﺑ
ﺤ ﻮ ﹴﻝ.
ﺼ ﹶﻞ ﺑﻨﺤ ﹺﻮ ﻛﻼ ﹴﻡ ﺃﻭ ﺗ ﹶﻓ
ﻀ ﺮ ﻭﺍﻟﺼﻼ ﹸﺓ ﺗﻘﺎ ﻡ ﺴ ﻦ ﻛﺄ ﹾﻥ ﺣ ﺽ ﻭﺗﻜﻮ ﹸﻥ ﺃﺩﺍ ًﺀ .ﻭﻗﺪ ﻳ ﺐ ﺍﻟﻘﺒﻠﻴ ﺔ ﻋﻦ ﺍﻟ ﹶﻔ ﺮ ﹺ ]ﺗﻨﺒﻴﻪ[ :ﳚﻮ ﺯ ﺗﺄﺧ ﲑ ﺍﻟﺮﻭﺍﺗ ﹺ
ﺤ ﺮ ﻡ ﺍﻹِﻣﺎﻡ ﻓﻴ ﹾﻜ ﺮ ﻩ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻬﺎ ،ﻻ ﺗﻘﺪﱘ ﺍﻟﺒ ﻌ ﺪﻳﺔ ﻋﻠﻴﻪ ﺚ ﻟﻮ ﺍ ﺷﺘ ﻐ ﹶﻞ ﺎ ﻳﻔﹸﻮﺗﻪ ﺗ ﺖ ﺇﻗﺎ ﻣﺘﻬﺎ ﲝﻴ ﹸ ﺃﻭ ﹶﻗ ﺮﺑ
ﺸﺮ ،ﻭﻫﻮ ﺭﻛﻌﺘﺎﻥ ﺐ ﻋ ﺖ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ .ﻭﺍ ﹸﳌ ﺆ ﱠﻛ ﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺗ ﹺ ﺝ ﺍﻟ ﻮ ﹾﻗ
ﻟ ﻌ ﺪ ﹺﻡ ﺩﺧﻮ ﹺﻝ ﻭ ﹾﻗﺘﻬﺎ ،ﻭﻛﺬﺍ ﺑﻌﺪ ﺧﺮﻭ ﹺ
ﺨﺒ ﹺﺮ" :ﺍﻟ ﹺﻮﺗ ﺮﺴ ﻦ ﺃﻱ ﺻﻼﺗﻪ ،ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀِ ،ﻟ ﺏ ﻭﻋﺸﺎ ٍﺀ ) .ﹺﻭﺗ ﺮ( )ﻭ( ﻳ ﺻﺒ ﹴﺢ ﻭ ﹸﻇ ﻬ ﹴﺮ ﻭﺑﻌ ﺪ ﻩ ﻭﺑ ﻌ ﺪ ﻣﻐﺮ ﹴ
ﻗﺒ ﹶﻞ
ﻑ ﰲ ﻭﺟﻮﹺﺑ ﻪ) .ﻭﺃﻗﱡﻠ ﻪ ﺭ ﹾﻛ ﻌ ﹲﺔ( ،ﻭﺇﻥ ﱂ ﺐ ﻟﻠﺨﻼ ﻀ ﹸﻞ ﻣﻦ ﲨﻴ ﹺﻊ ﺍﻟﺮﻭﺍﺗ ﹺ ﺣ ﻖ ﻋﻠﻰ ﹸﻛ ﱢﻞ ﻣﺴﻠﻢ" .ﻭﻫﻮ ﺃﻓ
ﺴﺒ ﻊ
ﺲﻓ ﻳﺘﻘ ﺪﻣﻬﺎ ﻧ ﹾﻔ ﹲﻞ ﻣﻦ ﺳﻨ ﺔ ﺍﻟﻌﺸﺎ ِﺀ ﺃﻭ ﻏﲑﹺﻫﺎ .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻭﺃﺩﱏ ﺍﻟ ﹶﻜﻤﺎﻝ ﺛﻼﺙ ،ﻭﺃﻛ ﻤ ﹸﻞ ﻣﻨﻪ ﲬ
ﺴ ﻊ) .ﻭﺃﻛﺜ ﺮ ﻩ ﺇﺣﺪﻯ ﻋﺸﺮﺓ( ﺭ ﹾﻛﻌﺔ .ﻓﻼ ﳚﻮ ﺯ ﺍﻟﺰﻳﺎ ﺩ ﹸﺓ ﻋﻠﻴﻬﺎ ﹺﺑﻨﻴ ﺔ ﺍﻟ ﹺﻮﺗﺮﹺ ،ﻭﺇﳕﺎ ﻳ ﹾﻔ ﻌ ﹶﻞ ﺍﻟ ﹺﻮﺗ ﺮ ﺃﻭﺗﺎﺭﹰﺍ .ﻭﻟﻮ ﹶﻓﺘ
ﺚ ﺤ ﹶ ﺼ ﺮ ﻋﻠﻰ ﻣﺎ ﺷﺎ َﺀ ﻣﻨﻪ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻛﺄ ﱠﻥ ﺑ ﺻﺢ ،ﻭﺍﻗﺘ ﺃﺣ ﺮ ﻡ ﺑﺎﻟ ﹺﻮﺗ ﹺﺮ ﻭﱂ ﻳﻨ ﹺﻮ ﻋﺪﺩﹰﺍ
ﻂﺺ ﺗ ﻮ ﻫ ﻤ ﻪ ﻣﻦ ﺫﻟﻚ ،ﻭﻫﻮ ﹶﻏﹶﻠ ﹲ ﻀﻬﹺﻢ ﺇﳊﺎﹸﻗ ﻪ ﺑﺎﻟﻨ ﹾﻔ ﹺﻞ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﹺﻖ ﻣﻦ ﺃﻥ ﻟﻪ ﺇﺫﺍ ﻧﻮﻯ ﻋﺪﺩﹰﺍ ﺃﻥ ﻳﺰﻳ ﺪ ﻭﻳﻨ ﻘ ﺑﻌ
ﱄ ﻋﻦ ﺍﻟ ﹶﻔﻮﺭﺍﹺﻧ ﻲ ﻣﺎ ﻳﺆﺧﺬ ﻣﻨ ﻪ ﺫﻟﻚ ،ﻭ ﻫ ﻢ ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﻳ ﻌﹶﻠ ﻢ ﻣﻦ ﺻﺮﻳ ﺢ .ﻭﻗﻮﻟﻪ :ﺇ ﱠﻥ ﰲ ﻛﻼ ﹺﻡ ﺍﻟﻐﺰﺍ ﱢ
ﺴﱢﻠ ﻢ ﻣﻦ ﺼ ﹸﻞ ﺑﺄﻥ ﻳ ﺻ ﹺﻞ ﻓﻼ ﳚﻮ ﺯ ﻟﻪ ﺍﻟ ﹶﻔ ﺴﻨ ﺔ ﺍﻟﻈﱡﻬ ﹺﺮ ﺍﻷ ﺭﺑ ﹺﻊ ﺑﻨﻴ ﺔ ﺍﻟ ﻮ ﺠﺮﹺﻱ ﺫﻟﻚ ﻓﻴﻤﻦ ﺃﺣ ﺮ ﻡ ﺑ ﻂ .ﻭﻳ ﺍﻟﺒﺴﻴ
ﺼ ﹺﻞ ﺭﻛﻌﺘﲔ ،ﻭﺇﻥ ﻧﻮﺍ ﻩ ﻗﺒ ﹶﻞ ﺍﻟﻨﻘﹾﺺ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﻭ ﻫ ﻢ ﻓﻴﻪ ﺃﻳﻀﹰﺎ .ﺍﻧﺘﻬﻰ .ﻭﳚﻮ ﺯ ﻟ ﻤ ﻦ ﺯﺍ ﺩ ﻋﻠﻰ ﺭﻛ ﻌ ﺔ ﺍﻟ ﹶﻔ
ﺻ ﹺﻞ ﺑﺘﺸ ﻬ ﺪ ﺃﻭ ﺗﺸﻬﺪﻳﻦ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ ،ﻭﻻ ﻀ ﹸﻞ ﻣﻦ ﺍﻟ ﻮ ﺑﲔ ﻛﻞ ﺭﻛﻌﺘﲔ ﺑﺎﻟﺴﻼﻡ ﻭﻫﻮ ﺃﻓ
ﻑ ﺍ َﻷﻭﱃ ،ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺜﻼﺙ ،ﻭﻓﻴﻬﺎ ﻣﻜﺮﻭﻩ ﻟﻠﻨ ﻬ ﹺﻲ ﻋﻨﻪ
ﺻ ﹸﻞ ﺑﺄﻛﺜ ﹺﺮ ﻣﻦ ﺗﺸ ﻬﺪﻳﻦ .ﻭﺍﻟﻮﺻ ﹸﻞ ﺧﻼ
ﳚﻮ ﺯ ﺍﻟ ﻮ
47
ﺙ ﺃﻥ ﻳ ﹾﻘ ﺮﹶﺃ ﰲ ﺍﻷُﻭﱃ ﺳﺒ ﺢ ﻭﰲ ﺍﻟﺜﺎﹺﻧﻴ ﺔ ﺴ ﻦ ﻟ ﻤ ﻦ ﺃ ﻭﺗ ﺮ ﺑﺜﻼ
ﺏ" .ﻭﻳ
ﺸﺒﻬﻮﺍ ﺍﻟ ﹺﻮﺗ ﺮ ﺑﹺﺼﻼﺓ ﺍ ﹶﳌ ﻐ ﹺﺮ ﹺ
ﰲ ﺧﺒ ﹺﺮ" :ﻭﻻ ﺗ
ﻚ ﰲ ﺍﻟﺜﻼﹶﺛ ﺔ ﺴ ﻦ ﻟﻪ ﺫﻟ
ﺙ ﻓﻴ
ﻉ .ﻓﻠﻮ ﺃ ﻭﺗ ﺮ ﺑﺄﻛﺜﹶﺮ ﻣﻦ ﺛﻼ ﺹ ﻭﺍ ﹸﳌ ﻌ ﻮ ﹶﺫﺗﻴﻦ ﻟﻼﺗﺒﺎ ﹺﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻭﰲ ﺍﻟﺜﺎﻟﹶﺜ ﺔ ﺍﻹِﺧﻼ ﹺ
ﺙ ﻗﺮﺍ َﺀ ﹸﺓﺍﻷﺧ ﲑ ﺓ ﺇﻥ ﹶﻓﺼﻞ ﻋﻤﺎ ﹶﻗ ﺒﻠﹶﻬﺎ ،ﻭﺇﻻ ﻓﻼ .ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﺒﻠﻘﻴﲏ .ﻭﻟ ﻤ ﻦ ﺃ ﻭﺗ ﺮ ﺑﺄﻛﺜﹶﺮ ﻣﻦ ﺛﻼ
ﺻ ﻮﺗ ﻪ
ﻚ ﺍﻟ ﹸﻘﺪﻭﺱﹺ ،ﻭﻳ ﺮﹶﻓ ﻊ
ﺻ ﹶﻞ .ﻭﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﻌ ﺪ ﺍﻟ ﹺﻮﺗ ﹺﺮ ﺛﻼﺛﹰﺎ ﺳﺒﺤﺎ ﹶﻥ ﺍ ﹶﳌﻠ ﺼ ﹶﻞ ﺃﻭ ﻭ
ﺹ ﰲ ﺃﹸﻭﻟﻴﻴﻪ ،ﹶﻓ ﺍ ِﻹﺧﻼ ﹺ
ﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ ،ﻭﺑﹺﻚ ﻣﻨﻚ ،ﻻ ﻚ ،ﻭﹺﺑﻤﻌﺎﻓﺎﺗ ﺨ ﻄ ﺑﺎﻟﺜﺎﻟﹶﺜﺔ ،ﰒ ﻳﻘﻮﻝ :ﺍﻟﻠ ﻬ ﻢ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﹺﺑﺮﹺﺿﺎ ﻙ ﻣ ﻦ ﺳ
ﺖ ﺍﻟ ﹺﻮﺗ ﹺﺮ ﻛﺎﻟﺘﺮﺍﻭﹺﻳ ﹺﺢ ﺑﲔ ﺻﻼ ﺓ ﺍﻟﻌﺸﺎﺀِ ،ﻭﻟﻮ ﺑﻌ ﺪ ﺖ ﻋﻠﻰ ﻧﻔﺴِﻚ .ﻭ ﻭ ﹾﻗ ﺖ ﻛﻤﺎ ﹶﺃﹾﺛﻨﻴ ﻚ ﺃﻧ ﹸﺃ ﺣﺼﻲ ﺛﻨﺎ ًﺀ ﻋﻠﻴ
ﺐ ﺠ ﺰ ﻗﻀﺎﺅﻫﺎ ﻗﺒ ﹶﻞ ﺍﻟ ﻌﺸﺎ ِﺀ ﻛﺎﻟﺮﻭﺍﺗ ﹺ ﺖ ﱂ ﻳ ﺝ ﺍﻟ ﻮ ﹾﻗ ﺠﺮﹺ ،ﻭﻟﻮ ﺧ ﺮ ﻉ ﺍﻟ ﹶﻔ ﺏ ﰲ ﺟ ﻤ ﹺﻊ ﺍﻟﺘﻘ ﺪ ﹺﱘ ﻭﻃﹸﻠﻮ ﹺ ﺍ ﹶﳌ ﻐ ﹺﺮ ﹺ
ﻼ ﻣ ﹾﻄﻠﹶﻘﹰﺎ.ﻀﻬﻢ .ﻭﻟﻮ ﺑﺎ ﹶﻥ ﺑﻄﻼ ﹸﻥ ﻋﺸﺎﺋ ﻪ ﺑﻌﺪ ﻓ ﻌ ﹺﻞ ﺍﻟ ﹺﻮﺗ ﹺﺮ ﺃﻭ ﺍﻟﺘﺮﺍﻭﻳ ﹺﺢ ﻭﹶﻗ ﻊ ﻧ ﹾﻔ ﹰ ﺤ ﻪ ﺑ ﻌ
ﺍﻟﺒ ﻌ ﺪﻳﺔ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺭ ﺟ
ﺴ ﻪ ﺃﻭ ﻏ ﹺﲑ ﻩ ﺃﻥ ﻳ ﺆ ﺧ ﺮ ﺍﻟ ﹺﻮﺗ ﺮ ﻛﱠﻠ ﻪ ﻻ ﺍﻟﺘﺮﺍﻭﻳ ﺢ ﻋﻦ ﺃ ﻭ ﹺﻝ ﺠ ﹺﺮ ﹺﺑﻨ ﹾﻔ ِ
ﺴ ﻦ ﻟ ﻤ ﻦ ﻭﺛ ﻖ ﺑﻴ ﹾﻘ ﹶﻄﺘ ﻪ ﻗﺒ ﹶﻞ ﺍﻟ ﹶﻔ
]ﻓﺮﻉ[ :ﻳ
ﳋ ﹺﱪ ﺍﻟﺸﻴﺨﲔ" :ﺍ ﺟ ﻌﻠﹸﻮﺍ ﺁ ﺧ ﺮ ﺻﻼﺗ ﹸﻜ ﻢ ﺑﺎﻟﱠﻠﻴ ﹺﻞ ﹺﻭﺗﺮﹰﺍ". ﳉﻤﺎ ﻋ ﹸﺔ ﻓﻴﻪ ﺑﺎﻟﺘﺄ ﺧ ﹺﲑ ﰲ ﺭﻣﻀﺎﻥ ،ﹶ ﺍﻟﻠﱠﻴ ﹺﻞ ﻭﺇﻥ ﻓﺎﺗﺖ ﺍ ﹶ
ﻭﺗﺄ ﺧ ﲑ ﻩ ﻋﻦ ﺻﻼ ﺓ ﺍﻟﻠﻴﻞﹺ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻴﻪ ،ﻭﻟ ﻤ ﻦ ﱂ ﻳﺜﻖ ﺎ ﺃﻥ ﻳﻌﺠﻠﻪ ﻗﺒﻞ ﺍﻟﻨﻮﻡ .ﻭﻻ ﻳﻨﺪﺏ ﺇﻋﺎﺩﺗﻪ .ﰒ ﺇ ﹾﻥ
ﻓﻌ ﹶﻞ ﺍﻟﻮﺗ ﺮ ﺑﻌ ﺪ ﺍﻟﻨﻮ ﹺﻡ ﺣﺼﻞﹶ ﻟﻪ ﺑﻪ ﺳﻨﺔ ﺍﻟﺘﻬﺠﺪ ﺃﻳﻀﹰﺎ ﻭﺇ ﹼﻻ ﻛﺎﻥ ﻭﹺﺗﺮﹰﺍ ﻻ ﺠﺪﹰﺍ .ﻭﻗﻴ ﹶﻞ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻮﺗﺮ ﻗﺒ ﹶﻞ
ﺠﺪ ،ﻟﻘﻮ ﹺﻝ ﺃﰊ ﻫ ﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃ ﻣﺮﱐ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﺃﹸﻭﺗ ﺮ ﻗﺒ ﹶﻞ ﺃﻥ ﺃ ﹾﻥ ﻳﻨﺎ ﻡ ﻣﻄﻠﹶﻘﺎﹰ ،ﹼﰒ ﻳﻘﻮ ﻡ ﻭﻳﺘﻬ
ﺃﻧﺎﻡ .ﺭﻭﺍ ﻩ ﺍﻟﺸﻴﺨﺎﻥ.
ﺠﺪ ،ﻭ ﻋ ﻤ ﺮ ﺭﺿﻲ ﺍﻟﹼﻠ ﻪ ﻋﻨﻪ ﻳﻨﺎ ﻡ ﹶﻗﺒ ﹶﻞ ﺃﻥ ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺭﺿ ﻲ ﻋﻨ ﻪ ﻳﻮﺗ ﺮ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﻨﺎ ﻡ ﹸﺛ ﻢ ﻳﻘﻮ ﻡ ﻭﻳﺘﻬ
ﳊ ﺰ ﹺﻡ ﻳﻌﲏ ﺃﺑﺎ ﺑ ﹾﻜ ﹴﺮ ﻭﻫﺬﺍ ﺃ ﺧ ﹶﺬ ﺠ ﺪ ﻭﻳﻮﺗ ﺮ .ﻓﺘﺮﺍﻓﹶﻌﺎ ﺇﱃ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﻓﻘﺎﻝ} :ﻫﺬﺍ ﺃ ﺧ ﹶﺬ ﺑﺎ ﹶ ﻳﻮﺗ ﺮ ﻭﻳﻘﻮ ﻡ ﻭﻳﺘ ﻬ
ﻱ ﻋﻦ ﻋﺜﻤﺎ ﹶﻥ ﻣﺜ ﹸﻞ ﻓ ﻌ ﹺﻞ ﺃﰊ ﺑﻜﺮﹴ ،ﻭﻋﻦ ﻋﻠ ﻲ ﻣﺜ ﹸﻞ ﻓ ﻌ ﹺﻞ ﻋﻤﺮ ،ﺭﺿﻲ ﺍﷲ ﺑﺎﻟ ﹸﻘ ﻮ ﺓ ﻳﻌﲏ ﻋ ﻤ ﺮ { .ﻭﻗﺪ ﺭ ﹺﻭ
ﺼﻠﱢﻴﻬﻤﺎ ﻂ :ﻭﺍﺧﺘﺎ ﺭ ﺍﻟﺸﺎﻓ ﻌ ﻲ ﻓ ﻌ ﹸﻞ ﺃﰊ ﺑﻜ ﹴﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻭﺃﻣﺎ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻳ ﻋﻨﻬﻢ .ﻗﺎﻝ ﰲ ﺍﻟﻮﺳﻴ
ﻉ:ﺡ ﺑﻪ ﺍﳉﻮﺟﺮﻱ ﻭﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ .ﻗﺎﻝ ﰲ ﺍﻤﻮ ﹺ ﺻ ﺮ ﺴﻨﺔ ،ﻛﻤﺎ ﺱ ﺟﻠﻮﺳﹰﺎ ﺑﻌﺪ ﺍﻟ ﹺﻮﺗ ﹺﺮ ﻓﻠﻴﺴﺘﺎ ﻣﻦ ﺍﻟ ﺍﻟﻨﺎ
ﻚ ﻭﻳ ﺪﻋﻮ ﺇﻟﻴ ﻪ ﻟﺠﻬﺎﹶﻟﺘ ﻪ. ﻭﻻ ﺗ ﻐﺘ ﺮ ﹺﺑ ﻤ ﻦ ﻳ ﻌﺘﻘﺪ ﺳﻨﻴﺔ ﺫﻟ
ﻕ ﻕ{ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺻﻼ ﹸﺓ ﺍﻹِﺷﺮﺍ ﹺ ﺸ ﻲ ﻭﺍ ِﻹﺷﺮﺍ ﹺ ﺤ ﻦ ﺑﺎﻟ ﻌ ﻀﺤﻰ( ﻟﻘﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﻳﺴﺒ ﺴ ﻦ )ﺍﻟ )ﻭ( ﻳ
ﺻﻼ ﹸﺓ ﺍﻟﻀﺤﻰ .ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ،ﻋﻦ ﺃﰊ ﻫ ﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ" :ﹶﺃﻭﺻﺎﱐ ﺧﻠﻴﻠﻲ ﺑﺜﻼﺙ ،ﺻﻴﺎ ﻡ ﺛﻼﺛﹶﺔ
ﻀﺤﻰ ﺤ ﹶﺔ ﺍﻟ ﺻﻠﱠﻰ ﺳﺒ ﺃﻳﺎ ﹴﻡ ﻣﻦ ﻛﹸ ﱢﻞ ﺷﻬﺮﹴ ،ﻭ ﺭ ﹾﻛﻌﱵ ﺍﻟﻀﺤﻰ ،ﻭﺃﻥ ﺃﹸﻭﺗ ﺮ ﻗﺒ ﹶﻞ ﺃﻥ ﺃﻧﺎﻡ" .ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻧﻪ
ﺃﻱ ﺻﻼﺗﻬﺎ ﲦﺎﹺﻧ ﻲ ﺭﻛﹶﻌﺎﺕ ،ﻭ ﺳﱠﻠ ﻢ ﻣ ﻦ ﻛ ﱢﻞ ﺭﻛﻌﺘﲔ) .ﻭﺃﹶﻗﻠﹼﻬﺎ ﺭﻛﻌﺘﺎﻥ ﻭﺃﻛﺜﺮﻫﺎ ﲦﺎ ﻥ( ﻛﻤﺎ ﰲ ﺍﻟﺘﺤﻘﻴ ﹺﻖ
ﺿﺔ،
ﻀﻠﹸﻬﺎ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟ ﺮ ﻭ ﻀﺤﻰ ،ﻭﻫﻲ ﺃﻓ ﺤ ﺮ ﻡ ﺍﻟﺰﻳﺎ ﺩ ﹸﺓ ﻋﻠﻴﻬﺎ ﺑﹺﹺﻨﻴ ﺔ ﺍﻟ ﻭﺍﳌﹶﺠﻤﻮﻉﹺ ،ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ .ﻓﺘ
ﻭﺃﺻﻠﻬﺎ :ﻓﻴﺠﻮ ﺯ ﺍﻟﺰﻳﺎ ﺩ ﹸﺓ ﻋﻠﻴﻬﺎ ﺑﻨﻴﺘﻬﺎ ﺇﱃ ﺛﻨﱵ ﻋﺸﺮﺓ ،ﻭﻳﻨﺪﺏ ﺃﻥ ﻳﺴﱢﻠ ﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ .ﻭﻭ ﹾﻗﺘﻬﺎ ﻣﻦ
ﺚ ﺻﺤﻴ ﹴﺢ ﻓﻴﻪ ،ﻓﺈﻥ
ﺲ ﹶﻗ ﺪ ﺭ ﺭ ﻣ ﹴﺢ ﺇﱃ ﺍﻟﺰﻭﺍ ﹺﻝ ﻭﺍﻻ ﺧﺘﻴﺎ ﺭ ﻓ ﻌﻠﹸﻬﺎ ﻋﻨ ﺪ ﻣﻀ ﻲ ﺭﺑ ﹺﻊ ﺍﻟﻨﻬﺎ ﹺﺭ ﻟﺤﺪﻳ
ﺸﻤ ﹺ
ﻉ ﺍﻟ
ﺍﺭﺗﻔﺎ ﹺ
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ﺠ ﺪ ﺇﻥ ﱂ ﻳﻮ َﺀ ﺧﺮﻫﺎ ،ﻓﺎ َﻷﻭﱃ ﺗﺄ ﺧﲑﻫﺎ ﺇﱃ ﺴﹺ ﺖ ﹶﻓﻀﻴﹶﻠ ﹸﺔ ﺍﻟﺘﺄﺧ ﹺﲑ ﺇﱃ ﺭﺑ ﹺﻊ ﺍﻟﻨﻬﺎ ﹺﺭ ﻭﻓﹶﻀﻴﹶﻠ ﹸﺔ ﺃﺩﺍﺋﹶﻬﺎ ﰲ ﺍ ﹶﳌ
ﺗﺮﺍ ﺩﹶﻓ
ﺖ ﹶﺃﻭﱃ ﺑﺎﳌﹸﺮﺍﻋﺎ ﺓ ﻣﻦ ﺍ ﹸﳌﺘﻌﱢﻠ ﹶﻘ ﺔ ﺕ ﺑﻪ ﻓ ﻌﻠﹸﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ،ﻷﻥ ﺍﻟﻔﻀﻴﹶﻠ ﹶﺔ ﺍ ﹸﳌﺘﻌﱢﻠﻘﹶﺔ ﺑﺎﻟ ﻮ ﹾﻗ ﺭﺑ ﹺﻊ ﺍﻟﻨﻬﺎ ﹺﺭ ﻭﺇﻥ ﻓﺎ
ﻀﺤﻰ .ﻭﻭ ﺭ ﺩ ﺃﻳﻀﹰﺎ ﻗﺮﺍﺀَﺓ ﺍﻟﻜﺎﻓﺮﻭ ﹶﻥ ﻭﺍﻹِﺧﻼﺹ .ﻭﺍ َﻷ ﻭ ﺟ ﻪ ﺲ ﻭﺍﻟ ﺸ ﻤ ﹺﺴ ﻦ ﺃﻥ ﻳﻘﺮﹶﺃ ﺳﻮ ﺭﺗ ﻲ ﻭﺍﻟ ﺑﺎﳌﹶﻜﺎ ﻥ .ﻭﻳ
ﺠ ﺪ ﺴﹺ ﺤﻴ ﺔ( ﻟﺪﺍ ﺧ ﹺﻞ ﻣ
ﺴ ﻦ )ﺭﻛﻌﺘﺎ ﺗ ﱄ ﻭﻣﻦ ﺗﹺﺒﻌﻪ) .ﻭ( ﻳ ﻀﺤﻰ ،ﺧﻼﻓﹰﺎ ﻟﻠﻐﺰﺍ ﹼ ﻕ ﻣ ﻦ ﺍﻟ
ﺃ ﱠﻥ ﺭ ﹶﻛ ﻌﺘ ﻲ ﺍﻹِﺷﺮﺍ ﹺ
ﻭﺇﻥ ﺗﻜ ﺮ ﺭ ﺩﺧﻮﻟﹸﻪ ﺃﻭ ﱂ ﻳ ﹺﺮ ﺩ ﺍﳉﹸﻠﻮﺱ ،ﺧﻼﻓﹰﺎ ﻟﻠﺸﻴﺦ ﻧﺼﺮ .ﻭﺗﹺﺒ ﻌ ﻪ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ﰲ ﺷ ﺮ ﺣ ﻲ ﺍ ﳌﻨ ﻬ ﹺﺞ
ﺼﻠﱢﻲ
ﺠﻠﺲ ﺣﱴ ﻳ ﺠ ﺪ ﻓﻼ ﻳ ﻭﺍﻟﺘﺤﺮﻳ ﹺﺮ ﺑﻘﻮﻟﻪ :ﺇﻥ ﺃﺭﺍ ﺩ ﺍﳉﹸﻠﻮﺱ ،ﳋ ﹺﱪ ﺍﻟﺸﻴﺨﲔ" :ﺇﺫﺍ ﺩ ﺧ ﹶﻞ ﺃ ﺣ ﺪﻛﹸﻢ ﺍﳌﺴ ﹺ
ﺤ ﻖ ﻤﺎ ﻋﻠﻰ ﺠ ﻬ ﹾﻞ .ﻭﻳﻠ ﺴ ﻪ ﺃﻭ ﻳ ﺱ ﺍﻟﻄﱠﻮﻳﻞﹺ ،ﻭﻛﺬﺍ ﺍﻟﻘﺼ ﹺﲑ ﺇﻥ ﱂ ﻳ ﺤﻴ ﹸﺔ ﺑﺎﳉﹸﻠﻮ ﹺ ﺕ ﺍﻟﺘ ﺭﻛﻌﺘﲔ" .ﻭﺗﻔﻮ
ﺽ ﻋﻨﻬﺎ .ﻭﻟ ﻤ ﻦ ﹶﺃ ﺣ ﺮ ﻡ ﺎ ﻼ ﰒ ﻳﺄﰐ ﺎ ،ﻻ ﺑﹺﻄﻮ ﹺﻝ ﻗﹶﻴﺎ ﹴﻡ ﺃﻭ ﺇﻋﺮﺍ ﹴ ﺏ ﻓﻴﻘ ﻌ ﺪ ﹶﻟ ﻪ ﻗﻠﻴ ﹰ ﺸ ﺮ ﹺ ﺝ ﻟﻠ ﺍ َﻷ ﻭﺟﻪ ﻣﺎ ﻟﻮ ﺍﺣﺘﺎ
ﺏ ﻗﻴﺎ ﻡ ﻣﻜﺘﻮﺑ ﺔ ﺟ ﻤ ﻌ ﺔ ﺃﻭ ﻏﲑﹺﻫﺎ، ﻗﺎﺋﻤﹰﺎ ﺍﻟﻘﹸﻌﻮ ﺩ ِﻹﺗﻤﺎﻣﻬﺎ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﺗ ﺮﻛﹸﻬﺎ ﻣﻦ ﻏ ﹺﲑ ﻋ ﹾﺬ ﹴﺭ .ﻧﻌﻢ ،ﺇﻥ ﹶﻗ ﺮ
ﺙ ﺤ ﺪ ﺴ ﻦ ﻟ ﻤ ﻦ ﱂ ﻳﺘﻤ ﱠﻜ ﻦ ﻣﻨﻬﺎ ﻭﻟﻮ ﹺﺑ ﺤ ﺮ ﹺﻡ ﺍﻧﺘﻈ ﺮ ﻩ ﻗﺎﺋﻤﹰﺎ .ﻭﻳ
ﺤﻴ ﺔ ﻓﻮﺍﺕ ﻓﻀﻴﹶﻠ ﺔ ﺍﻟﺘ ﺸ ﻲ ﻟﻮ ﺍﺷﺘ ﻐ ﹶﻞ ﺑﺎﻟﺘ ﻭ ﺧ
ﳊ ﻤ ﺪ ﻟﹼﻠ ﻪ ﻭﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ﻭﺍﻟﹼﻠ ﻪ ﺃﻛﺒ ﺮ ﻭﻻ ﺣ ﻮ ﹶﻝ ﻭﻻ ﹸﻗ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑﺎﻟﹼﻠ ﻪ ﺍﻟﻌﻠ ﻲ ﺍﻟﻌﻈﻴﻢﹺ، ﺃﻥ ﻳﻘﻮﻝ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﹼﻠ ﻪ ﻭﺍ ﹶ
ﺠﺪ ،ﻻ ﻟﻤﺪ ﺭﺱﹴ ،ﺧﻼﻓﹰﺎ ﻟﺒ ﻌﻀﻬﻢ. ﻑ ﺩ ﺧ ﹶﻞ ﺍﳌﺴ ﹺ ﳋ ﹾﻄﺒﺔ ،ﻭﻟﻤﺮﻳ ﺪ ﻃﹶﻮﺍ ﺖﺍﹸ ﺐ ﺩﺧ ﹶﻞ ﻭ ﹾﻗ ﺃ ﺭﺑﻌﹰﺎ .ﻭﺗ ﹾﻜ ﺮ ﻩ ﻟﺨﻄﻴ ﹴ
ﺤﻴ ﺔ ﻭﻣﺎ ﺑ ﻌﺪﻫﺎ ﺑﺮﻛﻌﺘﲔ ﻓﺄﻛﺜ ﺮ ﻣﻦ ﻑ ﻭﻭﺿﻮ ٍﺀ .ﻭﺗﺘﺄﺩﻯ ﺭﻛﻌﺘﺎ ﺍﻟﺘ )ﻭ( ﺭﻛﻌﺘﺎ )ﺍﺳﺘﺨﺎ ﺭ ﺓ( ﻭﺇﺣﺮﺍ ﹴﻡ ﻭﻃﹶﻮﺍ
ﺴﻘﹸﻂ ﹶﻃﹶﻠﺒﻬﺎ ﺑﺬﻟﻚ .ﺃﻣﺎ ﺣﺼﻮ ﹸﻝ ﺛﻮﺍﺑﹺﻬﺎ ﻓﺎﻟ ﻮ ﺟ ﻪ ﺗ ﻮﱡﻗﻔﹸﻪ ﻋﻠﻰ ﺽ ﺃﻭ ﻧ ﹾﻔ ﹴﻞ ﺁﺧﺮ ،ﻭﺇﻥ ﱂ ﻳﻨﻮﹺﻫﺎ ﻣﻌﻪ ،ﺃﻱ ﻳ ﹶﻓ ﺮ ﹴ
ﺕ" .ﻛﻤﺎ ﻗﺎﹶﻟ ﻪ ﺟ ﻤ ﻊ ﻣﺘﺄﺧﺮﻭﻥ ،ﻭﺍﻋﺘ ﻤ ﺪ ﻩ ﺷﻴﺨﻨﺎ .ﻟﻜﻦ ﻇﺎﻫﺮ ﻛﻼ ﹺﻡ ﺨ ﹺﱪ" :ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ﺑﺎﻟﻨﻴﺎ ﺍﻟﻨﻴﺔ ،ﻟ
ﻉ .ﻭﻳ ﹾﻘ ﺮﹸﺃ ﻧﺪﺑﹰﺎ ﰲ ﺃﹸﻭﱃ ﺭ ﹾﻛ ﻌﺘﻲ ﺍﻷﺻﺤﺎﺏ ﺣﺼﻮ ﹸﻝ ﺛﻮﺍﺑﹺﻬﺎ ﻭﺇﻥ ﱂ ﻳﻨﻮﻫﺎ ﻣﻌﻪ ،ﻭﻫﻮ ﻣ ﹾﻘﺘﻀﻰ ﻛﻼ ﻡ ﺍﻤﻮ ﹺ
ﺴ ﻬ ﻢ{ ﺇﱃ } ﺭﺣﻴﻤﹰﺎ{ ﻭﺍﻟﺜﺎﹺﻧﻴﺔ} :ﻭ ﻣ ﻦ ﻳ ﻌﻤﻞ ﺳﻮﺀﹰﺍ ﺃﻭ ﺤ ﺔ } :ﻭﹶﻟ ﻮ ﺃﻧ ﻬ ﻢ ﹺﺇ ﹾﺫ ﹶﻇﹶﻠﻤﻮﺍ ﹶﺃﻧ ﹸﻔ ﺍﻟﻮﺿﻮ ِﺀ ﺑﻌﺪ ﺍﻟﻔﺎﺗ
ﺖ ﺏ ﻭﺍﻟﻌﺸﺎﺀِ ،ﻭ ﺭ ﹺﻭﻳ ﺴ ﻪ{ ﺇﱃ } ﺭﺣﻴﻤﹰﺎ{ .ﻭﻣﻨﻪ ﺻﻼ ﹸﺓ ﺍﻷﻭﺍﺑﲔ ،ﻭﻫﻲ ﻋﺸﺮﻭ ﹶﻥ ﺭ ﹾﻛﻌﺔ ﺑﲔ ﺍ ﹶﳌ ﻐ ﹺﺮ ﹺ ﻳ ﹾﻈﻠﻢ ﻧ ﹾﻔ
ﺳﺘﹰﺎ ﻭﺃ ﺭﺑﻌﺎﹰ ،ﻭ ﺭ ﹾﻛ ﻌﺘﲔ ،ﻭﻫﻤﺎ ﺍﻷﻗ ﹼﻞ .ﻭﺗﺘﺄﺩﻯ ﺑﻔﻮﺍﺋﺖ ﻭﻏﲑﻫﺎ ،ﺧﻼﻓﹰﺎ ﻟﺸﻴﺨﻨﺎ ،ﻭﺍ َﻷ ﻭﱃ ﻓ ﻌﻠﹸﻬﺎ ﺑﻌﺪ
ﺴ ﻦ
ﺴﻠﻴ ﻤ ﺔ ﺃﻭ ﺗﺴﻠﻴﻤﺘﲔ .ﻭﺣﺪﻳﺜﹸﻬﺎ ﺣ ﺕ ﹺﺑﺘ
ﺏ .ﻭﺻﻼ ﹸﺓ ﺍﻟﺘﺴﺒﻴ ﹺﺢ ﻭﻫﻲ ﺃﺭﺑ ﻊ ﺭﻛﹶﻌﺎ ﻍ ﻣﻦ ﺃﹶﺫﻛﺎ ﹺﺭ ﺍ ﹶﳌ ﻐ ﹺﺮ ﹺ ﺍﻟﻔﹶﺮﺍ ﹺ
ﻀﻠﻬﺎ ﻭﻳﺘ ﺮﻛﹸﻬﺎ ﺇﻻ ﺴﻤﻊ ﹺﺑﻌﻈﻴ ﹺﻢ ﹶﻓ ﺤﻘﱢﻘﲔ :ﻻ ﻳ ﺾ ﺍ ﹸﳌ
ﺏ ﻻ ﻳﺘﻨﺎﻫﻰ .ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺑ ﻌ ﻟ ﹶﻜﹾﺜ ﺮ ﺓ ﹸﻃ ﺮﻗﻪ ،ﻭﻓﻴﻬﺎ ﺛﻮﺍ
ﳊ ﻤ ﺪ ﻟﹼﻠ ﻪ ﻭﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﹼﻠ ﻪ ﻭﺍﻟﹼﻠ ﻪ ﺴ ﺔ ﻭﺳﺒﻌﲔ ﺳﺒﺤﺎﻥﹶ ﺍﻟﹼﻠ ﻪ ﻭﺍ ﹶ ﻣﺘﻬﺎ ﹺﻭ ﹲﻥ ﺑﺎﻟﺪﻳﻦ .ﻭﻳﻘﻮ ﹸﻝ ﰲ ﻛ ﱢﻞ ﺭ ﹾﻛ ﻌ ﺔ ﻣﻨﻬﺎ ﺧ ﻤ
ﺱ ﺑﻴﻨﻬﻤﺎ ﺴ ﹶﺔ ﻋﺸ ﺮ ﺑﻌ ﺪ ﺍﻟﻘﺮﺍ َﺀ ﺓ ﻭ ﻋﺸﺮﹰﺍ ﰲ ﻛ ﹶﻞ ﻣ ﻦ ﺍﻟﺮﻛﻮﻉﹺ ،ﻭﺍﻻﻋﺘﺪﺍﻝﹺ ،ﻭﺍﻟﺴﺠﻮ ﺩﻳﻦ ،ﻭﺍﳉﹸﻠﻮ ﹺ ﺃ ﹾﻛﺒﺮ ،ﺧﻤ
ﺴ ﺔ ﺍﻻﺳﺘﺮﺍ ﺣ ﺔ .ﻭﻳ ﹶﻜﺒﺮ ﻋﻨ ﺪ ﺍﺑﺘﺪﺍﺋﻬﺎ ﺩﻭ ﹶﻥ ﺍﻟﻘﻴﺎ ﹺﻡ ﻣﻨﻬﺎ ،ﻭﻳﺄﰐ ﺎ ﰲ ﳏ ﱢﻞ ﺑﻌﺪ ﺍﻟ ﹼﺬ ﹾﻛ ﹺﺮ ﺍﻟﻮﺍ ﹺﺭ ﺩ ﻓﻴﻬﺎ ،ﻭﺟ ﹾﻠ
ﺸ ﺮ ﺍﻻﺳﺘﺮﺍ ﺣ ﺔ ﺑﻌ ﺪ ﺍﻟﻘﺮﺍ َﺀ ﺓ .ﻭﻟﻮ ﺸ ﺮ ﻗﺒ ﹶﻞ ﺍﻟﻘﺮﺍﺀَﺓ ،ﻭﺣﻴﻨﺌ ﺬ ﻳﻜﻮ ﹸﻥ ﻋ ﺍﻟﺘﺸ ﻬ ﺪ ﻗﺒﻠﻪ .ﻭﳚﻮ ﺯ ﺟﻌ ﹸﻞ ﺍﳋﻤﺴ ﹶﺔ ﻋ
ﺠ ﺰ ﺍﻟ ﻌ ﻮ ﺩ ﺇﻟﻴﻪ ﻭﻻ ﻓ ﻌﻠﹸﻬﺎ ﰲ ﺍﻻﻋﺘﺪﺍﻝ ﻷﻧﻪ ﺭ ﹾﻛ ﻦ ﻗﺼﲑ، ﻉ ﱂ ﻳ ﺕ ﺍﻟ ﺮﻛﻮ ﹺ ﺗ ﹶﺬ ﱠﻛ ﺮ ﰲ ﺍﻻﻋﺘﺪﺍ ﹺﻝ ﺗ ﺮ ﻙ ﺗﺴﺒﻴﺤﺎ
ﻉ ﻣﻨﻬﺎ ﺃﻭ ﺍﻟﺸﻬ ﺮ.
ﺴ ﻦ ﺃﻥ ﻻ ﻳﺨﻠﻲ ﺍﻷﺳﺒﻮ
ﺑﻞ ﻳﺄﰐ ﺎ ﰲ ﺍﻟﺴﺠﻮ ﺩ .ﻭﻳ
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ﻉﺻ ﻐﺮﹺ ،ﺑﲔ ﻃﻠﻮ ﹺ ﺴ ﻦ ﻓﻴﻪ ﺍﳉﹶﻤﺎ ﻋﺔﹸ) ،ﻭ( ﻫﻮ) :ﺻﻼ ﹸﺓ ﺍﻟﻌﻴ ﺪﻳﻦ( ﺃﻱ ﺍﻟﻌﻴﺪ ﺍﻷ ﹶﻛ ﹺﱪ ﻭﺍﻷ ﻭﺍﻟﻘﺴ ﻢ ﺍﻟﺜﺎﱐ ﻣﺎ ﺗ
ﻀﻴ ﹰﺔ ﻋﻠﻰ ﺍ َﻷ ﻭﺟﻪ ﺑﻌﺪ ﺲ ﻭﺯﻭﺍﻟﻬﺎ .ﻭﻫﻲ ﺭﻛﻌﺘﺎﻥ ،ﻭﻳ ﹶﻜﺒﺮ ﻧﺪﺑﹰﺎ ﰲ ﺃﹸﻭﱃ ﺭ ﹾﻛﻌﱵ ﺍﻟﻌﻴ ﺪﻳﻦ ﻭﻟﻮ ﻣ ﹾﻘ ﺷ ﻤ ﹴ
ﻉ ﰲ ﻗﺮﺍ َﺀ ﺓ .ﻭﻻﺸ ﹺﺮ ﺡ ﺳﺒﻌﺎﹰ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲬﺴﺎﹰ ،ﻗﺒﻞ ﺗ ﻌﻮﺫ ﻓﻴﻬﻤﺎ ،ﺭﺍﻓﻌﹰﺎ ﻳ ﺪﻳ ﻪ ﻣﻊ ﻛ ﱢﻞ ﺗﻜﺒ ﲑ ﺓ ﻣﺎ ﱂ ﻳ ﺍ ﹾﻓﺘﺘﺎ ﹴ
ﺤ ﹺﺮ ﻡ ﺍﻹِﻣﺎ ﻡ ﻣﻊ ﺭ ﹾﻓ ﹺﻊ
ﺏ ﺍﻟﺸﻤﺲ ﺇﱃ ﺃﻥ ﻳ ﻳﺘﺪﺍﺭﻙ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻥ ﺗ ﺮ ﹶﻛ ﻪ ﰲ ﺍﻷُﻭﱃ .ﻭﰲ ﻟﻴﹶﻠﺘﻬﻤﺎ ﻣﻦ ﻏﺮﻭ ﹺ
ﺼ ﹺﺮ ﺁ ﺧ ﹺﺮ ﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳﻖﹺ ،ﻭﰲ ﻋﺸﺮ ﺫﻱ ﺻﺒ ﹺﺢ ﻋ ﺮﻓﹶﺔ ﺇﱃ ﻋ ﺐ ﻛﻞ ﺻﻼﺓ ،ﻭﻟﻮ ﺟﻨﺎ ﺯﺓ ،ﻣﻦ ﺻ ﻮﺕ ،ﻭ ﻋ ﻘ
ﺻ ﻮﺗﻬﺎ) .ﻭ( ﺻﻼ ﹸﺓ )ﺍﻟﻜﹸﺴﻮﹶﻓﻴ ﹺﻦ( ﺃﻱ ﻛﹸﺴﻮﻑ ﺴﻤﻊ ﺠ ﺔ ﺣﲔ ﻳﺮﻯ ﺷﻴﺌﹰﺎ ﻣﻦ ﺑﻬﹺﻴ ﻤ ﺔ ﺍﻷﻧﻌﺎ ﹺﻡ ﺃﻭ ﻳ ﺍﳊ
ﻉ ﰲ ﻛﻞ ﺭ ﹾﻛ ﻌﺔ، ﺴﻨﺔ ﺍﻟﻈﱡﻬﺮﹺ ،ﻭﹶﺃﺩﱏ ﻛﻤﺎﻟﻬﺎ ﺯﻳﺎ ﺩ ﹸﺓ ﻗﻴﺎ ﹴﻡ ﻭﻗﺮﺍ َﺀ ﺓ ﻭﺭﻛﻮ ﹴ ﺲ ﻭﺍﻟ ﹶﻘ ﻤ ﹺﺮ .ﻭﺃﹶﻗﻠﹼﻬﺎ ﺭﻛﻌﺘﺎﻥ ﻛ ﺍﻟﺸﻤ ﹺ
ﻭﺍ َﻷ ﹾﻛ ﻤ ﹸﻞ ﺃﻥ ﻳ ﹾﻘﺮﺃ ﺑﻌ ﺪ ﺍﻟﻔﺎﺗﺤ ﺔ ﰲ ﺍﻟﻘﻴﺎ ﹺﻡ ﺍﻷﻭﻝ ﺍﻟﺒﻘ ﺮ ﹶﺓ ﺃﻭ ﹶﻗ ﺪﺭﻫﺎ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﻛﻤﺎﺋﱵ ﺁﻳ ﺔ ﻣﻨﻬﺎ ،ﻭﺍﻟﺜﺎﻟﺚ
ﻉ ﻭﺳﺠﻮ ﺩ ﻛﻤﺎﺋﺔ ﻣﻦ ﺍﻟﺒﻘﹶﺮﺓ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﻣﻦ ﺴﺒ ﺢ ﰲ ﺃﻭﻝ ﺭﻛﻮ ﹴ ﻛﻤﺎﺋﺔ ﻭ ﺧﻤﺴﲔ ،ﻭﺍﻟﺮﺍﺑﻊ ﻛﻤﺎﺋﺔ .ﻭﺃﻥ ﻳ
ﺨ ﹾﻄﺒﺘﻴﻦ( ﺃﻱ ﻣ ﻌﻬﻤﺎ )ﺑﻌ ﺪﻫﻤﺎ( ﺃﻱ ﺴﺒﻌﲔ ،ﻭﺍﻟﺮﺍﺑﻊ ﻛﺨﻤﺴﲔ) .ﹺﺑ ﻛﻞ ﻣﻨﻬﻤﺎ ﻛﺜﻤﺎﻧﲔ ،ﻭﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﻤﺎ ﹶﻛ
ﺴ ﻦ ﺧﻄﺒﺘﺎﻥ ﺑﻌﺪ ﻓ ﻌ ﹺﻞ ﺻﻼ ﺓ ﺍﻟﻌﻴ ﺪﻳﻦ ﻭﻟﻮ ﰲ ﹶﻏ ﺪ ﻓﻴﻤﺎ ﻳ ﹾﻈﻬﺮ ﻭﺍﻟﻜﹸﺴﻮﹶﻓﻴﻦ ﻭﻳﻔﺘﺘ ﺢ ﺃﹸﻭﱃ ﺧ ﹾﻄﺒﺘﻲ ﺍﻟﻌﻴ ﺪﻳ ﹺﻦ ﻳ
ﺴﺒ ﹺﻊ ﻭﻻ ٍﺀ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﹾﺼ ﹶﻞ ﺑﲔ ﺍﳋﹸﻄﺒﺘﲔ ﺑﺎﻟﺘﻜﺒﲑﹺ ،ﻭﻳﻜﺜ ﺮ ﻣﻨﻪ ﻻ ﺍﻟﻜﹸﺴﻮﻑ ﹺﺑﺘﺴ ﹺﻊ ﺗﻜﺒﲑﺍﺕ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﹺﺑ
ﺕ ﻟﻠﺤﺎﺿﺮﻳ ﻦ) .ﻭ( ﺻﻼ ﹸﺓ )ﺍﺳﺘﺴﻘﺎ ٍﺀ( ﻋﻨ ﺪ ﺴ ﻦ ﻫﺬﻩ ﺍﻟﺘﻜﺒﲑﺍ ﺴﺒﻜ ﻲ .ﻭﻻ ﺗ ﰲ ﻓﹸﺼﻮ ﹺﻝ ﺍﳋﹸﻄﺒ ﺔ .ﻗﺎﻟﻪ ﺍﻟ
ﺐ ﺑ ﺪ ﹶﻝﺴﺘ ﻐﻔﺮ ﺍﳋﹶﻄﻴ ﺚ ﻻ ﻳﻜﻔﻲ .ﻭﻫﻲ ﻛﹶﺼﻼ ﺓ ﺍﻟﻌﻴﺪ ،ﻟﻜﻦ ﻳ ﺍﳊﺎ ﺟ ﺔ ﻟﻠﻤﺎ ِﺀ ﻟ ﹶﻔ ﹾﻘ ﺪ ﻩ ﺃﻭ ﻣﻠﻮ ﺣﺘ ﻪ ﺃﻭ ﻗﱠﻠﺘ ﻪ ﲝﻴ ﹸ
ﳋ ﹾﻄﺒ ﺔ ﺍﻟﺜﺎﹺﻧﻴﺔ ،ﺃﻱ ﳓﻮ ﹸﺛﻠﹸﺜﻬﺎ) .ﻭ( ﺻﻼ ﹸﺓ ﺻ ﺪ ﹺﺭ ﺍ ﹸﳋ ﹾﻄﺒﺔ ،ﻭﻳﺴﺘﻘﺒﹺﻞ ﺍﻟﻘﺒﹶﻠ ﹶﺔ ﺣﺎﻟﺔ ﺍﻟﺪﻋﺎ ِﺀ ﺑﻌﺪ ﺍﻟﺘﻜﺒ ﹺﲑ ﰲ ﺍ ﹸ
ﺸ ﹺﺮ ﺗﺴﻠﻴﻤﺎﺕ ،ﰲ ﻛ ﱢﻞ ﻟﻴﻠ ﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻟﺨﱪ " :ﻣ ﻦ ﻗﺎ ﻡ ﺭﻣﻀﺎﻥ )ﺍﻟﺘﺮﺍﻭﹺﻳ ﹺﺢ( ،ﻭﻫﻲ ﻋﺸﺮﻭ ﹶﻥ ﺭ ﹾﻛ ﻌ ﹰﺔ ﺑ ﻌ
ﺐ ﺍﻟﺘﺴﻠﻴ ﻢ ﻣﻦ ﻛ ﱢﻞ ﺭﻛﻌﺘﲔ ،ﻓﻠﻮ ﺻﻠﱠﻰ ﺃﺭﺑﻌﹰﺎ ﻣﻨﻬﺎ ﺠ ﺇﳝﺎﻧﹰﺎ ﻭﺍ ﺣﺘﺴﺎﺑﹰﺎ ﹸﻏ ﻔ ﺮ ﻟﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣﻦ ﹶﺫﻧﹺﺒ ﻪ" .ﻭﻳ ﹺ
ﻀﺤﻰ ﻭﺍﻟﻮﺗ ﹺﺮ .ﻭﻳﻨﻮﻱ ﺎ ﺍﻟﺘﺮﺍﻭﻳ ﺢ ﺃﻭ ﻗﻴﺎ ﻡ ﺭﻣﻀﺎﻥ، ﺼ ﹺﺮ ﻭﺍﻟ
ﻑ ﺳﻨ ﺔ ﺍﻟ ﱡﻈ ﻬ ﹺﺮ ﻭﺍﻟ ﻌ ﺼﺢ ،ﲞﻼ ﺑﺘﺴﻠﻴ ﻤ ﺔ ﱂ ﺗ
ﺖ ﺗﺮﻭﺍﻳ ﺢ ﻷﻧ ﻬ ﻢ ﻀ ﹸﻞ ﻣﻦ ﻓ ﻌﻠﻬﺎ ﺃﺛﻨﺎ َﺀ ﻩ ﺑﻌ ﺪ ﺍﻟﻨﻮﻡﹺ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻭ ﻫ ﻤ ﻪ ﺍﳊﻠﻴ ﻤ ﻲ .ﻭ ﺳ ﻤﻴ ﺖ ﺃﻓ
ﻭﻓ ﻌﻠﹸﻬﺎ ﺃ ﻭ ﹸﻝ ﺍﻟ ﻮ ﹾﻗ
ﺐ ﺍ ﹸﳌ ﺆ ﱠﻛ ﺪ ﹶﺓ ﰲ ﻏ ﹺﲑ ﺭﻣﻀﺎﻥ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺮ ﳛﻮ ﹶﻥ ﻟﻄﻮ ﹺﻝ ﻗﻴﺎﻣﻬﻢ ﺑﻌﺪ ﹸﻛ ﱢﻞ ﺗﺴﻠﻴ ﻤﺘﲔ ،ﻭ ﺳﺮ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻥ ﺍﻟﺮﻭﺍﺗ
ﺸ ﻤ ﹴﲑ .ﻭﺗﻜﺮﻳ ﺮ ﻗﹸ ﹾﻞ ﻫ ﻮ ﺍﻟﹼﻠ ﻪ ﺃﺣﺪ ﺛﻼﺛﹰﺎ ﺛﻼﺛﹰﺎ ﰲ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻷﺧ ﲑ ﺓ ﺖ ﹺﺟ ﺪ ﻭﺗ ﺖ ﻓﻴﻪ ﻷﻧﻪ ﻭ ﹾﻗ ﺸ ﺮ ﹶﻓﻀﻮ ﻋ ﹶﻔ ﻋ
ﺴﻨﺔ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ. ﺴﻨ ﺔ ﻷﻥ ﻓﻴﻪ ﺇﺧﻼ ﹰﻻ ﺑﺎﻟ ﻣﻦ ﺭﻛﻌﺎﺗﻬﺎ ﹺﺑ ﺪ ﻋ ﹲﺔ ﻏ ﲑ ﺣ
ﻚ{ ﺠ ﺪ ﹺﺑ ﻪ ﻧﺎﻓﹶﻠ ﹰﺔ ﹶﻟ
ﻼ ﺑﻌ ﺪ ﺍﻟﻨ ﻮ ﹺﻡ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭ ﻣ ﻦ ﺍﻟﱠﻠﻴ ﹺﻞ ﹶﻓﺘ ﻬ ﺠ ﺪ ﺇﲨﺎﻋﺎﹰ ،ﻭﻫﻮ ﺍﻟﺘﻨ ﱡﻔ ﹸﻞ ﹶﻟﻴ ﹰ ﺴ ﻦ ﺍﻟﺘ ﻬ
ﻭﻳ
ﺨ ﹼﻞ ﺑﹺﺼﻼ ﺓ ﰲ ﺍﻟﱠﻠﻴﻞ ﺚ ﻛﺜ ﲑ ﹲﺓ ﻭ ﹸﻛ ﹺﺮ ﻩ ﻟ ﻤﻌﺘﺎ ﺩ ﻩ ﺗ ﺮ ﹸﻛ ﻪ ﺑﻼ ﺿﺮﻭ ﺭ ﺓ .ﻭﻳﺘﺄﻛﱠﺪ ﺃﻥ ﻻ ﻳ ﻭﻭﺭ ﺩ ﰲ ﻓﻀﻠ ﻪ ﺃﺣﺎﺩﻳ ﹲ
ﻀ ﹺﻞ ﺫﻟﻚ .ﻭﻻ ﺣ ﺪ ﻟ ﻌ ﺪ ﺩ ﺭﻛﹶﻌﺎﺗﻪ ،ﻭﻗﻴﻞ :ﺣﺪﻫﺎ ﺛﻨﺘﺎ ﻋﺸﺮﺓ ،ﻭﺃﻥ ﻳ ﹾﻜﺜ ﺮ ﺑﻌ ﺪ ﺍﻟﻨ ﻮ ﹺﻡ ﻭﻟﻮ ﺭﻛﻌﺘﲔ ﻟ ﻌ ﹶﻈ ﹺﻢ ﹶﻓ
ﺤ ﹺﺮ ﻟﻘﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﻭﺑﺎ َﻷﺳﺤﺎ ﹺﺭ ﻫ ﻢ ﺴ ﻓﻴﻪ ﻣ ﻦ ﺍﻟﺪﻋﺎ ِﺀ ﻭﺍﻻﺳﺘﻐﻔﺎ ﹺﺭ .ﻭﻧﺼ ﹸﻔ ﻪ ﺍﻷﺧ ﲑ ﺁﻛﺪ ،ﻭﺃﻓﻀﹶﻠ ﻪ ﻋﻨ ﺪ ﺍﻟ
ﺐ
ﺕ ﻛﺎﻟﻌﻴ ﺪ ﻭﺍﻟﺮﻭﺍﺗ ﹺ
ﺖ ﺇﺫﺍ ﻓﺎ
ﺏ ﻗﻀﺎ ُﺀ ﻧ ﹾﻔ ﹴﻞ ﻣﺆﱠﻗ
ﺠ ﺪ ﻩ .ﻭﻳﻨ ﺪ
ﻆ ﻣ ﻦ ﻳ ﹾﻄ ﻤ ﻊ ﰲ ﺗ ﻬ
ﺴﺘ ﻐﻔﺮﻭ ﹶﻥ{ ﻭﺃﻥ ﻳﻮﻗ ﹶ
ﻳ
50
ﺏﺤﻴ ﺔ ﻭ ﺳﻨ ﺔ ﻭﺿﻮ ٍﺀ .ﻭ ﻣ ﻦ ﻓﺎﺗ ﻪ ﹺﻭ ﺭ ﺩ ﻩ ﺃﻱ ﻣﻦ ﺍﻟﻨ ﹾﻔ ﹺﻞ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﹺﻖ ﻧ ﺪ ﻑ ﻭﺗ
ﺐ ﻛﻜﹸﺴﻮ ﻀﺤﻰ ،ﻻ ﺫﻱ ﺳﺒ ﹴ ﻭﺍﻟ
ﺼ ﺮ ﻋﻠﻰ ﺭ ﹾﻛ ﻌ ﺔ ﹺﺑﺘﺸ ﻬ ﺪ ﻣﻊ ﺳﻼ ﹴﻡ ﺑﻼ ﺼ ﺮ ﻟﻠﻨ ﹾﻔ ﹺﻞ ﺍ ﹸﳌ ﹾﻄﹶﻠﻖﹺ ،ﻭﹶﻟ ﻪ ﺃﻥ ﻳ ﹾﻘﺘ
ﻟﻪ ﻗﹶﻀﺎﺅﻩ ،ﻭﻛﺬﺍ ﻏ ﲑ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﺣ
ﺙ ﻭﺃﺭﺑ ﹴﻊ ﻓﺄﻛﺜﺮ ،ﺃﻭ ﻧﻮﻯ ﹶﻗﺪﺭﹰﺍ ﻓﹶﻠ ﻪ ﻕ ﺭ ﹾﻛ ﻌ ﺔ ﹶﻓﹶﻠ ﻪ ﺍﻟﺘﺸ ﻬ ﺪ ﰲ ﻛ ﱢﻞ ﺭ ﹾﻛﻌﺘﻴﻦ ﻭﰲ ﺛﻼ ﻛﹶﺮﺍ ﻫﺔ ،ﻓﺈﻥ ﻧﻮﻯ ﹶﻓ ﻮ
ﺺ ﺇﻥ ﻧﻮﹺﻳﹰﺎ ﻗﺒﹶﻠﻬﻤﺎ ﻭﺇ ﱠﻻ ﺑﻄﻠﹶﺖ ﺻﻼﺗﻪ .ﻓﻠﻮ ﻧﻮﻯ ﺭﻛﻌﺘﲔ ﻓﻘﺎ ﻡ ﺇﱃ ﺛﺎﻟﹶﺜ ﺔ ﺳﻬﻮﹰﺍ ﰒ ﺗ ﹶﺬ ﹼﻛ ﺮ ﻓﻴ ﹾﻘ ﻌ ﺪ ﺯﻳﺎ ﺩ ﹲﺓ ﻭﻧ ﹾﻘ
ﺴ ﻬ ﹺﻮﺠ ﺪ ﻟﻠ ﺠ ﺪ ﻟﻠﺴﻬﻮ ﺁﺧﺮ ﺻﻼﺗﻪ .ﻭﺇﻥ ﱂ ﻳﺸﺄ ﹶﻗ ﻌ ﺪ ﻭﺗﺸ ﻬ ﺪ ﻭﺳ ﺴ ﻭﺟﻮﺑﺎﹰ ،ﰒ ﻳﻘﻮ ﻡ ﻟﻠﺰﻳﺎ ﺩ ﺓ ﺇﻥ ﺷﺎ َﺀ ﹸﺛ ﻢ ﻳ
ﺨﺒ ﹺﺮ ﺍ ﹸﳌﺘ ﹶﻔ ﹺﻖ ﻋﻠﻴﻪ" :ﺻﻼ ﹸﺓ ﺍﻟﱠﻠﻴ ﹺﻞ ﻣﹾﺜﻨﻰ ﺴﱢﻠ ﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ ،ﻟﻠ ﻼ ﺃﻭ ﺎﺭﹰﺍ ﺃﻥ ﻳ ﺴ ﻦ ﻟﻠ ﻤﺘﻨ ﱢﻔ ﹺﻞ ﻟﻴ ﹰ
ﻭ ﺳﱠﻠ ﻢ .ﻭﻳ
ﺕ .ﻭﻗﺎﻝ ﻀ ﹸﻞ ﻣﻦ ﺗﻜﺜ ﹺﲑ ﺍﻟﺮﻛﻌﺎ ﺤ ﺔ" :ﻭﺍﻟﻨﻬﺎ ﹺﺭ" .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﺇﻃﺎﹶﻟ ﹸﺔ ﺍﻟﻘﻴﺎ ﹺﻡ ﺃﻓ ﻣﹾﺜﻨﻰ" .ﻭﰲ ﺭﻭﺍﻳ ﺔ ﺻﺤﻴ
ﺠﺮﹴ ،ﻓﺒﻘﻴ ﹸﺔ ﻑ .ﻓﺨﺴﻮﻑ ،ﻓﺎ ﺳﺘﺴﻘﺎﺀٌ ،ﹶﻓ ﹺﻮﺗﺮ ،ﻓ ﺮ ﹾﻛﻌﺘﺎ ﹶﻓ ﺻ ﻐﺮ ،ﹶﻓ ﹸﻜﺴﻮ ﻀ ﹸﻞ ﺍﻟﻨ ﹾﻔ ﹺﻞ ﻋﻴ ﺪ ﺃﻛﺒﺮ ،ﻓﺄ ﻓﻴﻪ ﺃﻳﻀﹰﺎ :ﺃﻓ
ﺤﻴ ﺔ ﻭﺍﻹِﺣﺮﺍﻡﹺ، ﻑ ﻭﺍﻟﺘ ﻀﺤﻰ ،ﻓﺮﻛﻌﺘﺎ ﺍﻟﻄﻮﺍ ﺍﻟﺮﻭﺍﺗﺐﹺ ،ﻓﺠﻤﻴﻌﻬﺎ ﰲ ﻣ ﺮﺗﺒ ﺔ ﻭﺍ ﺣ ﺪ ﺓ .ﻓﺎﻟﺘﺮﺍﻭﻳﺢ ،ﻓﺎﻟ
ﻓﺎﻟﻮﺿﻮ ِﺀ.
ﺐ ﻭﻧﺼﻒ ﺷﻌﺒﺎﻥ ﻭﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﹺﺒ ﺪ ﻋ ﹲﺔ ﻗﹶﺒﻴﺤﺔﹲ ،ﻭﺃﺣﺎﺩﻳﺜﹸﻬﺎ ]ﻓﺎﺋﺪﺓ[ :ﺃﻣﺎ ﺍﻟﺼﻼ ﹸﺓ ﺍﳌﻌﺮﻭﹶﻓ ﹸﺔ ﹶﻟﻴﹶﻠ ﹶﺔ ﺍﻟ ﺮﻏﺎﺋ ﹺ
ﺲﰲ ﳋ ﻤ ﹺ ﺾ ﺍﻟﺒﻼ ﺩ ﻣﻦ ﺻﻼ ﺓ ﺍ ﹶ ﻣﻮﺿﻮ ﻋ ﹲﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻛﺎﺑ ﹺﻦ ﺷﺒﻬﺔ ﻭﻏﲑﻩ .ﻭﺃﻗﺒﺢ ﻣﻨﻬﺎ ﻣﺎ ﺍﻋﺘﻴ ﺪ ﰲ ﺑ ﻌ ﹺ
ﺕ ﺍﻟﻌﺎ ﹺﻡ ﺃﻭ ﺍﻟ ﻌ ﻤ ﹺﺮ ﺍ ﹶﳌﺘﺮﻭ ﹶﻛﺔ ،ﻭﺫﻟﻚ ﺐ ﺻﻼﺗﻬﺎ ﺯﺍﻋﻤﲔ ﺃﺎ ﺗ ﹶﻜﻔﱢﺮ ﺻﻠﻮﺍ ﳉ ﻤ ﻌ ﺔ ﺍﻷﺧ ﲑ ﺓ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋ ﻘ ﺍﹸ
ﺣﺮﺍ ﻡ) .ﻭﺍﷲ ﺃﻋﻠﻢ(.
ﺻﺒﺤﻬﺎ، )ﻓﺼﻞ( ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭ ﺷ ﹺﺮﻋﺖ ﺑﺎﳌﺪﻳﻨ ﺔ .ﻭﹶﺃﹶﻗﻠﹼﻬﺎ ﺇﹺﻣﺎ ﻡ ﻭ ﻣ ﹾﺄﻣﻮﻡ ،ﻭﻫﻲ ﰲ ﺍﳉﹸﻤ ﻌﺔ ،ﰒ ﰲ
ﺏ ﺃ ﹾﻓﻀﻞ) .ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺃﺩﺍﺀ ﻣﻜﺘﻮﺑ ﺔ( ﻻ ﺛﹸﻢ ﺍﻟﺼﺒﺢﹺ ،ﰒ ﺍﻟﻌﺸﺎﺀِ ،ﰒ ﺍﻟﻌﺼﺮ ،ﰒ ﺍﻟﻈﱡﻬﺮﹺ ،ﺛﹸﻢ ﺍﳌﻐﺮ ﹺ
ﺴﺒ ﹴﻊ ﻭﻋﺸﺮﻳ ﻦ ﺩﺭﺟﺔ". ﻀ ﹸﻞ ﻣ ﻦ ﺻﻼﺓ ﺍﻟ ﹶﻔ ﱢﺬ ﹺﺑ ﺨﺒ ﹺﺮ ﺍﳌﺘﻔ ﹺﻖ ﻋﻠﻴﻪ" :ﺻﻼ ﹸﺓ ﺍﳉﻤﺎ ﻋ ﺔ ﺃ ﹾﻓ ﺟﻤﻌ ﺔ ) ﺳﻨﺔ ﻣﺆ ﱠﻛﺪﺓ( ﻟﻠ
ﺴﺒﻊ ﻭﺍﻟ ﻌﺸﺮﻳ ﻦ :ﺃﻥ ﻓﻴﻬﺎ ﻓﻮﺍﺋ ﺪ ﺗﺰﹺﻳ ﺪ ﻋﻠﻰ ﺻﻼ ﺓ ﺍﻟ ﹶﻔ ﱢﺬ ﺑﹺﻨﺤﻮ ﻭﺍﻷﻓﻀﻠﻴﺔ ﺗﻘﺘﻀﻲ ﺍﻟﻨﺪﺑﻴﺔ ﻓﻘﻂ ،ﻭ ﺣﻜﹾﻤﺔ ﺍﻟ
ﻀﻴﺔ ﺍﻹِﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﺳﻨﺖ ﺍﳉﻤﺎﻋﺔ ،ﻭﺇﻻ ﻓﺨﻼﻑ ﺖ ﻣ ﹾﻘ
ﺝ ﺑﺎ َﻷﺩﺍﺀ ﺍﻟ ﹶﻘﻀﺎ ُﺀ .ﻧﻌﻢ ،ﹺﺇ ﻥ ﺍﺗ ﹶﻔ ﹶﻘ ﻚ .ﻭ ﺧ ﺮ ﺫﻟ
ﻒ ﻭﹺﺗﺮ ،ﻭﻋﻜﺴﻪ. ﻒ ﻧﻔﻞﹴ ،ﻭﻋﻜﺴﻪ ،ﻭﺗﺮﺍﻭﹺﻳ ﺢ ﺧ ﹾﻠ ﺽ ﺧﻠ ﻒ ﻗﹶﻀﺎﺀ ،ﻭ ﻋﻜﹾﺴﻪ ،ﻭﹶﻓﺮ ﺍﻷﻭﱃ ،ﻛﹶﺄﺩﺍ ِﺀ ﺧ ﹾﻠ
ﺽﺴ ﻦ ﻓﻴﻬﻤﺎ ﺍﳉﹶﻤﺎﻋﺔ ،ﻭﻻ ﺗﻜﹾﺮ ﻩ .ﻗﺎ ﹶﻝ ﺍﻟﻨﻮﻭﻱ :ﻭﺍﻷﺻ ﺢ ﺃﺎ ﹶﻓ ﺮ ﻭﺑﺎﳌﻜﺘﻮﺑ ﺔ :ﺍﳌﹶﻨﺬﻭﺭ ﹸﺓ ﻭﺍﻟﻨﺎﻓﻠﹸﺔ ،ﻓﻼ ﺗ
ﲔ ﰲ ﺍﳌﺆﺍﺩﺍﺓ ﻓﻘﻂ ،ﲝﻴﺚ ﻳﻈﻬﺮ ﺷﻌﺎﺭﻫﺎ ﲟﺤ ﹼﻞ ﺇﹺﻗﺎ ﻣﺘﻬﺎ ،ﻭﻗﻴﻞ ﺇﺎ ﲔ ﺍﻷﺣﺮﺍﺭ ﺍﳌﻘﻴﻤ ﻛﻔﺎﻳ ﺔ ﻟﻠﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐ
ﺏ ﻟﻠﻨﺴﺎ ِﺀ ﺗﺄ ﱡﻛ ﺪ ﻩ ﻟﻠﺮﺟﺎﻝ، ﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﻳﺘﺄ ﱠﻛ ﺪ ﺍﻟﻨﺪ ﺐ ﺃﲪﺪ ﻭﻗﻴ ﹶﻞ ﺷﺮ ﹲ ﺽ ﻋﻴ ﹴﻦ ﻭﻫﻮ ﻣﺬﻫ ﻓﹶﺮ
ﻓﻠﺬﻟﻚ ﻳ ﹾﻜﺮﻩ ﺗﺮﻛﹸﻬﺎ ﹶﻟ ﻬﻢ ،ﻻ ﳍﻦ .ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻣﻜﺘﻮﺑﺔ ﻟﺬﻛﺮ ﲟﺴﺠﺪ ﺃﻓﻀﻞ ،ﻧﻌﻢ ،ﺇﻥ ﻭ ﹺﺟﺪﺕ ﰲ ﺑﻴﺘﻪ
ﻓﻘﻂ ﻓﻬﻮ ﺃﻓﻀﻞ ،ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻧﺖ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﺍﻷﺫﺭﻋﻲ ﻭﻏﲑﻩ .ﻗﺎﻝ
ﺷﻴﺨﻨﺎ :ﻭﺍﻷ ﻭ ﺟ ﻪ ﺧﻼﻓﻪ ،ﻭﻟﻮ ﺗﻌﺎﺭﺿﺖ ﻓﻀﻴﻠ ﹸﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠ ﺪ ﻭﺍﳊﻀﻮﺭ ﺧﺎﺭﹺﺟﻪ :ﹸﻗ ﺪ ﻡ ﻓﻴﻤﺎ ﻳﻈﻬﺮ
ﻷ ﱠﻥ ﺍﻟ ﹶﻔﻀﻴﻠ ﹶﺔ ﺍﳌﺘ ﻌﻠﹼﻘﺔ ﺑﺬﺍﺕ ﺍﻟﻌﺒﺎﺩﺓ ﹶﺃﻭﱃ ﻣ ﻦ ﺍﻟﻔﻀﻴﻠﺔ ﺍﳌﺘﻌﻠﻘﺔ ﲟﻜﺎﺎ ﺃﻭ ﺯﻣﺎﻧﹺﻬﺎ ،ﻭﺍﳌﺘﻌﻠﻘﺔ ﺑﺰﻣﺎﺎ ﹶﺃﻭﱃ ﻣﻦ
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ﻁ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻟﻮﻗﺖ ،ﻭﺃﻥ ﻻ ﺗﺰﺍ ﺩ ﰲ ﺇﻋﺎﺩﺎ ﻋﻠﻰ ﻣﺮﺓ ﺴ ﻦ ﺇﻋﺎﺩﺓ ﺍﳌﻜﺘﻮﺑﹺﺔ ﺑﹺﺸﺮ
ﺍﳌﺘﻌﻠﻘﺔ ﲟﻜﺎﺎ .ﻭﺗ
ﺖ ﺍﻷُﻭﱃ ﲨﺎ ﻋ ﹰﺔ ﻣﻊ ﺁﺧﺮ ﻭﻟﻮ ﺧﻼﻓﹰﺎ ﻟﺸﻴﺦ ﺷﻴﻮﺧﻨﺎ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﻜﺮﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻮ ﺻﻠﻴ
ﻼ ﻓﻴﻨﻮﻱ ﺇﻋﺎﺩ ﹶﺓ ﺍﻟﺼﻼ ﺓ ﺖ ﻧ ﹾﻔ ﹰ
ﻭﺍﺣﺪﺍﹰ ،ﺇﻣﺎﻣﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﺄﻣﻮﻣﺎﹰ ،ﰲ ﺍﻷﻭﱃ ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ ،ﺑﻨﻴﺔ ﻓﺮﺽ .ﻭﺇﻥ ﻭﻗﹶﻌ
ﺿﺔ،
ﺤ ﻪ ﰲ ﺍﻟ ﺮ ﻭ
ﺽ ﻟﻠﻔﺮﺽﹺ ،ﻭ ﺭ ﺟ ﻼ ﻭﻻ ﻳﺘ ﻌ ﺮ
ﺍﳌﻔﺮﻭﺿ ﺔ .ﻭﺍﺧﺘﺎﺭ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻨﻮﻱ ﺍﻟﻈﻬﺮ ﺃﻭ ﺍﻟﻌﺼﺮ ﻣﺜ ﹰ
ﺽ ﺍﻷﻭﱃ ،ﻭﻟﻮ ﺑﺎﻥ ﻓﺴﺎﺩ ﺍﻷُﻭﱃ ﱂ ﹾﲡﺰﹺﺋ ﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﻟﹶﻜﻦ ﺍﻷﻭﻝ ﻣ ﺮﺟﺢ ﺍﻷﻛﺜﺮﻳﻦ ،ﻭﺍﻟﻔﺮ
ﺽ
ﺍﻟﻨﻮﻭﻱ ﻭﺷﻴﺨﻨﺎ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻪ ﺯﻛﺮﻳﺎ ،ﺗﺒﻌﹰﺎ ﻟﻠﻐﺰﺍﱄ ﻭﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺃﻱ ﺇﺫﺍ ﻧﻮﻱ ﺑﺎﻟﺜﺎﻧﻴﺔ ﺍﻟ ﹶﻔ ﺮ
ﺐ ﺇﱃ ﺍﷲ )ﻭﻫﻲ ﲜﻤﻊ ﻛﺜﲑ ﺃﻓﻀﻞ( ﻣﻨﻬﺎ ﰲ ﲨﻊ ﻗﻠﻴﻞ ،ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ" :ﻭﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ،ﹶﻓ ﻬ ﻮ ﺃ ﺣ
ﺤ ﹺﻮ ﹺﺑ ﺪ ﻋ ﺔ ﺇﻣﺎﻣﻪ( ﺃﻱ ﺍﻟﻜﺜﲑ :ﻛﺮﺍﻓﻀﻲ ،ﻭﻓﺎﺳﻖ ،ﻭﻟﻮ ﲟﺠﺮﺩ ﺍﻟﺘﻬﻤﺔ .ﻓﺎﻷﻗﻞ ﲨﺎﻋﺔ ﺑﻞ ﺗﻌﺎﱃ" )ﺇﻻ ﻟﻨ
ﺍﻻﻧﻔﺮﺍﺩ ﺃﻓﻀﻞ ،ﻛﺬﺍ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺗﺒﻌﹰﺎ ﻟﺸﻴﺨﻪ ﺯﻛﺮﻳﺎ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﻻ ﻳﻌﺘﻘﺪ
ﺼ ﺪ ﺎ ﺍﻟﻨﻔﻠﻴﺔ ،ﻭﻫﻮ ﻣﺒ ﻄ ﹲﻞ ﻋﻨﺪﻧﺎ) .ﺃﻭ( ﻛﻮﻥ ﺾ ﺍﻷﺭﻛﺎ ﻥ ﺃﻭ ﺍﻟﺸﺮﻭﻁ ،ﻭﺇﻥ ﺃﹶﺗﻰ ﺑﹺﻬﺎ ،ﻷﻧﻪ ﻳ ﹾﻘ ﻭﺟﻮﺏ ﺑ ﻌ ﹺ
ﺍﻟﻘﻠﻴﻞ ﲟﺴﺠﺪ ﻣﺘﻴﻘﹼﻦ ﺣ ﹼﻞ ﺃﺭﺿﻪ ،ﺃﻭ ﻣﺎﻝ ﺑﺎﻧﻴﻪ ،ﺃﻭ )ﺗﻌ ﱡﻄ ﹺﻞ ﻣﺴﺠﺪ( ﻗﺮﹺﻳﺐ ﺃﻭ ﺑﻌﻴﺪ )ﻣﻨﻬﺎ( ﺃﻱ ﺍﳉﻤﺎﻋﺔ
ﺑﻐﻴﺒﺘﻪ ﻋﻨﻪ ﻟﻜﻮﻧﻪ ﺇﻣﺎﻣﻪ ،ﺃﻭ ﳛﻀﺮ ﺍﻟﻨﺎﺱ ﲝﻀﻮﺭﻩ ،ﻓﻘﻠﻴﻞ ﺍﳉﻤﻊ ﰲ ﺫﻟﻚ ﺃﻓﻀﻞ ﻣﻦ ﻛﺜﲑﻩ ﰲ ﻏﲑﻩ .ﺑﻞ
ﲝﺚ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﳌﺘﻌﻄﻞ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﺑﻐﻴﺒﺘﻪ ﺃﻓﻀﻞ ،ﻭﺍﻷﻭﺟﻪ ﺧﻼﻓﻪ .ﻭﻟﻮ ﻛﺎﻥ ﺇﻣﺎﻡ ﺍﻟﻘﻠﻴﻞ
ﻉ ﻭﺍﳉﻤﺎﻋ ﹸﺔ ﻓﻬﻲ ﹶﺃﻭﱃ .ﻛﻤﺎ ﺽ ﺍﳋﹸﺸﻮ
ﺃﻭﱃ ﺑﺎﻹﻣﺎﻣﺔ ﻟﻨﺤﻮ ﻋﻠ ﹴﻢ ﻛﺎﻥ ﺍﳊﻀﻮﺭ ﻋﻨﺪﻩ ﹶﺃﻭﱃ .ﻭﹶﻟ ﻮ ﺗﻌﺎ ﺭ
ﺃﻃﺒﻘﻮﺍ ﻋﻠﻴﻪ ﺣﻴﺚ ﻗﺎﻟﻮﺍ :ﺇﻥ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺴﻨﺔ .ﻭﺃﻓﱴ ﺍﻟﻐﺰﺍﱄ ،ﻭﺗﺒﻌﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻜﺮﻱ ﰲ
ﺷﺮﺣﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺍﳌﻨﻬﺎﺝ ﺑﺄﻭﻟﻮﻳﺔ ﺍﻻﻧﻔﺮﺍﺩ ﳌﻦ ﻻ ﳜﺸﻊ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﰲ ﺃﻛﺜﺮ ﺻﻼﺗﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ
ﻉ ﹶﺃﻭﱃ ﻣ ﹾﻄﻠﹶﻘﹰﺎ ﺇﳕﺎ ﻳﺄﰐ ﻋﻠﻰ ﹶﻗ ﻮ ﹺﻝ ﺃ ﹼﻥ ﻛﺬﻟﻚ ،ﺇﻥ ﻓﺎﺕ ﰲ ﲨﻴﻌﻬﺎ .ﻭﺇﻓﺘﺎﺀ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﺄﻥ ﺍﳋﹸﺸﻮ
ﻉ ﺍﻟﻘﹸﺮﺁﻥ ﻣﻦ ﺍﻹﻣﺎﻡ ﻣﻊ ﻗﻠ ﺔ ﺍﳉﹶﻤﺎﻋ ﺔ ﻭﻋﺪ ﹺﻡ ﲰﺎﻋﻪ ﻣﻊ ﻛﺜﺮﺗﻬﺎ، ﺽ ﹶﻓﻀﻴﻠ ﹸﺔ ﺳﻤﺎ ﹺ
ﺍﳉﻤﺎﻋ ﹶﺔ ﺳﻨﺔ .ﻭﻟﻮ ﺗﻌﺎﺭ
ﻛﺎﻥ ﺍﻷﻭﻝ ﺃﻓﻀﻞ .ﻭﳚﻮﺯ ﳌﻨﻔﺮﺩ ﺃﻥ ﻳﻨﻮﻱ ﺍﻗﺘﺪﺍﺀ ﺑﺈﹺﻣﺎﻡ ﺃﺛﻨﺎﺀ ﺻﻼﺗﻪ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺭﻛﻌﺘﻬﻤﺎ ﻟﻜﻦ ﻳ ﹾﻜ ﺮ ﻩ
ﺙ ﺇﻣﺎﻣﻪ ﻓﻼ ﻳ ﹾﻜ ﺮ ﻩ ﻟﹶﻪ ﺍﻟﺪﺧﻮﻝ ﰲ ﲨﺎﻋﺔ ﺃﺧﺮﻯ .ﻓﺈﹺﺫﺍ ﻚ ﻟﹶﻪ ﺩﻭ ﹶﻥ ﻣ ﹾﺄﻣﻮ ﹴﻡ ﺧﺮﺝ ﻣ ﻦ ﺍﳉﻤﺎﻋﺔ ﻟﻨﺤﻮ ﺣﺪ
ﺫﹶﻟ
ﺍ ﹾﻗﺘﺪﻯ ﰲ ﺍﻷﺛﻨﺎﺀ ﻟﺰﻣﻪ ﻣﻮﺍﻓﻘﺔ ﺍﻹِﻣﺎﻡ .ﰒ ﺇﻥ ﹶﻓﺮﻍ ﺃ ﻭ ﹰﻻ ﻛﻤﺴﺒﻮﻕﹴ ،ﻭﺇﻻ ﻓﺎﻧﺘﻈﺎﺭﻩ ﺃﻓﻀﻞ .ﻭﲡﻮﺯ ﺍﳌﻔﺎﺭﻗﺔ
ﺑﻼ ﻋﺬﺭ ،ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ،ﻓﺘﻔﻮﺕ ﻓﻀﻴﻠﺔ ﺍﳉﻤﺎﻋﺔ .ﻭﺍﳌﻔﺎﺭﻗﺔ ﺑﻌﺬﺭ :ﻛﻤﺮﺧﺺ ﺗ ﺮ ﻙ ﺟﻤﺎﻋﺔﹰ ،ﻭﺗ ﺮ ﹸﻛ ﻪ ﺳﻨﺔ
ﻒ ﺃﻭ ﺷﻐﻞ ﻻ ﺗﻔﻮﺕ ﹶﻓﻀﻴﹶﻠﺘﻬﺎ .ﻭﻗﺪ ﺿ ﻌ
ﻣﻘﺼﻮﺩﺓ ﻛﺘﺸ ﻬ ﺪ ﺃﻭﻝ ،ﻭﻗﹸﻨﻮﺕ ،ﻭﺳﻮﺭﺓ ،ﻭﺗﻄﻮﻳﻠﻪ ﻭﺑﺎﳌﺄﻣﻮﻡ
ﺽ ﻣﺒﻄ ﹲﻞ ﻟﺼﻼ ﺓ ﺇﻣﺎﻣ ﻪ ﻭﻗﺪ ﻋﻠﻤﻪ ﻓﻴﻠﺰﻣ ﻪ ﻧﻴﺘﻬﺎ ﻓﻮﺭﹰﺍ ﻭﺇﻻ ﺑ ﹸﻄﻠﹶﺖ ،ﻭﺇﻥ ﱂ ﻳﺘﺎﺑﹺﻌ ﻪ ﲡﺐ ﺍﳌﻔﺎﺭﻗﺔ ،ﹶﻛﺄﹶﻥ ﻋﺮ
ﺍﺗﻔﺎﻗﺎﹰ ،ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ.
)ﻭﺗ ﺪ ﺭ ﻙ ﲨﺎﻋﺔ( ﰲ ﻏﲑ ﲨﻌﺔ ،ﺃﻱ ﻓﻀﻴﹶﻠﺘﻬﺎ ،ﻟﻠﻤﺼﻠﻲ )ﻣﺎ ﱂ ﻳﺴﻠﻢ ﺇﻣﺎﻡ( ﺃﻱ ﱂ ﻳﻨﻄﻖ ﲟﻴﻢ ﻋﻠﻴﻜﹸﻢ
ﺐ ﹶﲢﺮﻣﻪ ﻹِﺩﺭﺍﻛﻪ ﺭﻛﻨﹰﺎ ﻣﻌﻪ ،ﻓﻴﺤﺼ ﹸﻞ ﹶﻟ ﻪ ﺟﻤﻴ ﻊ
ﰲ ﺍﻟﺘﺴﻠﻴﻤ ﺔ ﺍﻷَﻭﱃ ،ﻭﺇﻥ ﱂ ﻳﻘ ﻌ ﺪ ﻣﻌﻪ ﺑﺄﻥ ﺳﻠﻢ ﻋ ﻘ
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ﺝﻀﻠﻬﺎ ،ﻟﻜﻨﻪ ﺩﻭﻥ ﻓﻀﻞ ﻣﻦ ﺃﺩﺭﻛﻬﺎ ﻛﻠﻬﺎ .ﻭﻣ ﻦ ﺃﺩ ﺭ ﻙ ﺟﺰﺀﹰﺍ ﻣﻦ ﺃﻭﳍﺎ ،ﰒ ﻓﺎﺭﻕ ﺑﻌﺬ ﹴﺭ ﺃﻭ ﺧﺮ ﹶﺛﻮﺍﺎ ﻭﹶﻓ
ﺴ ﻦ ﳉﻤ ﹴﻊ
ﺍﻹِﻣﺎﻡ ﺑﻨﺤﻮ ﺣﺪﺙ ،ﺣﺼ ﹶﻞ ﻟﻪ ﻓﻀ ﹸﻞ ﺍﳉﻤﺎﻋﺔ .ﺃﻣﺎ ﺍﳉﻤﻌﺔ ،ﻓﻼ ﺗﺪﺭﻙ ﺇﻻ ﺑﺮﻛﻌﺔ ﻛﻤﺎ ﻳﺄﰐ ﻭﻳ
ﺤﺮﹺﻣﻮﺍ ﻣﺎ ﱂ ﻳﻀ ﹺﻖ ﺍﻟﻮﻗﺖ .
ﻉ ﺍﻷﺧ ﹺﲑ ﺃﻥ ﻳﺼﱪﻭﺍ ﺇﱃ ﺃﻥ ﻳﺴﻠﻢ ﰒ ﻳ ﻍ ﻣﻦ ﺍﻟﺮﻛﻮ ﹺ
ﺣﻀﺮﻭﺍ ﻭﺍﻹِﻣﺎ ﻡ ﻗﺪ ﹶﻓ ﺮ ﹶ
ﺾ ﺍﻟﺼﻼﺓ ﻭﺭﺟﺎ ﲨﺎﻋ ﹰﺔ ﻳﺪﺭﹺﻙ ﻣ ﻌﻬﻢ ﺍﻟﻜ ﹼﻞ .ﻟﻜﻦ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺇﻥ ﳏﻠﻪ ﻣﺎ ﱂ ﻳﻔﺖ ﻭﻛﺬﺍ ﳌﻦ ﺳﹺﺒﻖ ﹺﺑﺒ ﻌ ﹺ
ﺑﺎﻧﺘﻈﺎﺭﻫﻢ ﻓﻀﻴﻠﺔ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ،ﺃﻭ ﻭﻗﺖ ﺍﻻﺧﺘﻴﺎﺭ ،ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻴﻘﲔ .ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﻟﻮ
ﺚ ﻓﻴﻪ) .ﻭ( ﺗ ﺪ ﺭ ﻙ ﹶﻓﻀﻴﻠ ﹸﺔ )ﲢﺮﻡ( ﻣﻊ ﺇﻣﺎﻡ )ﲝﻀﻮﺭﻩ( ﺃﻱ ﺐ ﻟﻪ ﺃﺟﺮﻫﺎ ،ﳊﺪﻳ ﻗﺼﺪﻫﺎ ﻓﻠﻢ ﻳﺪﺭﻛﻬﺎ ﹸﻛﺘ
ﻀﺮﻩ ﺃﻭ ﺗﺮﺍﺧﻰ ﻓﺎﺗﺘ ﻪ ﹶﻓﻀﻴﹶﻠﺘﻪ. ﺤﺍﳌﺄﻣﻮﻡ ﺍﻟﺘﺤ ﺮ ﻡ )ﻭﺍﺷﺘﻐﺎ ﹴﻝ ﺑﻪ ﻋﻘﺐ ﹶﲢ ﺮ ﹺﻡ ﺇﻣﺎﻣﻪ( ﻣﻦ ﻏﲑ ﺗﺮﺍﺥﹴ ،ﻓﺈﻥ ﱂ ﻳ
ﻧﻌﻢ ،ﻳ ﻐﺘﻔﹶﺮ ﻟﹶﻪ ﻭ ﺳ ﻮﺳﺔ ﺧﻔﻴﻔﺔ ﻭﹺﺇ ﺩﺭﺍ ﻙ ﲢﺮﻡ ﺍﻹﻣﺎﻡ ﻓﻀﻴﻠﺔ ﻣﺴﺘﻘﻠﺔ ﻣﺄﻣﻮﺭ ﺎ ﻟﻜﻮﻧﻪ ﺻﻔﻮﺓ ﺍﻟﺼﻼﺓ ،ﻭﻷﻥ
ﺼ ﹾﻞ ﻓﹶﻀﻴﻠ ﹸﺔ ﺤ ﺚ ﻭﻗﻴﻞ :ﻳ ﻕ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳ ﻣﻼﺯﹺﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻳﻜﺘﺐ ﻟﻪ ﺑﺮﺍ َﺀ ﹲﺓ ﻣ ﻦ ﺍﻟﻨﺎﺭ ﻭﺑﺮﺍﺀﹲﺓ ﻣﻦ ﺍﻟﻨﻔﺎ ﹺ
ﺤ ﺮﻡﹺ ،ﻭﻛﺬﺍ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺕ ﺍﻟﺘ ﻑ ﹶﻓ ﻮ
ﻉ ﻭﺇ ﹾﻥ ﺧﺎ ﺏ ﺗﺮ ﻙ ﺍﻹِﺳﺮﺍ ﹺ ﺾ ﺍﻟﻘﻴﺎﻡ .ﻭﻳﻨ ﺪ ﺍﻟﺘﺤ ﺮ ﹺﻡ ﺑﺈﹺﺩﺭﺍ ﻙ ﺑﻌ ﹺ
ﺴ ﻦ ﻹﻣﺎ ﹴﻡ ﻭﻣﻨ ﹶﻔ ﹺﺮ ﺩ ﺍﻷﺻﺢ ﺇﻻ ﰲ ﺍﳉﻤﻌﺔ ،ﻓﻴﺠﺐ ﻃﺎﹶﻗﺘﻪ ﺇﻥ ﺭﺟﺎ ﺇﺩﺭﺍﻙ ﺍﻟﺘﺤﺮﻡ ﻗﺒﻞ ﺳﻼﻡ ﺍﻹﻣﺎﻡ .ﻭﻳ
ﺸ ﻬ ﺪ ﺍﻷﺧﲑ ﷲ ﺗﻌﺎﱃ ﺑﻼ ﺗﻄﻮﻳﻞ ،ﻭﲤﻴﻴ ﺰ ﺍﻧﺘﻈﺎ ﺭ ﺩﺍﺧﻞ ﳏﻞ ﺍﻟﺼﻼ ﺓ ﻣﺮﻳﺪﹰﺍ ﺍﻻﻗﺘﺪﺍ ِﺀ ﺑﻪ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺘ
ﺑﲔ ﺍﻟﺪﺍﺧﻠﲔ ،ﻭﻟﻮ ﻟﻨﺤﻮ ﻋﻠ ﹴﻢ .ﻭﻛﺬﺍ ﰲ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻴﻠﺤﻖ ﻣﻮﺍﻓﻖ ﲣﻠﻒ ﻹِﲤﺎﻡ ﻓﺎﲢﺔ ،ﻻ ﺧﺎﺭﺝ ﻋﻦ
ﺴ ﻦ ﻋ ﺪ ﻣ ﻪ ﺯﺟﺮﹰﺍ ﻂ َﺀ .ﻭﺗﺄﺧ ﲑ ﺍﻹِﺣﺮﺍﻡ ﺇﹺﱃ ﺍﻟﺮﻛﻮﻉﹺ ،ﺑ ﹾﻞ ﻳ ﺻ ﻐ ﺮ ﺍﳌﺴﺠﺪ ،ﻭﻻ ﺩﺍﺧ ﹴﻞ ﻳﻌﺘﺎ ﺩ ﺍﻟﺒ ﹾ ﳏﻠﹼﻬﺎ ،ﻭﺃﻥ
ﺕ ﲝﻴﺚ ﻻ ﺽ ﻭ ﻫﻴﺌﺎ ﻒ ﺍﻟﺼﻼ ﺓ ﻣﻊ ﹶﺃﺑﻌﺎ ﹴ ﺴ ﻦ ﻟﻺِﻣﺎﻡ ﲣﻔﻴ ﺤ ﺮ ﻡ ﺍﻻﻧﺘﻈﺎ ﺭ ﻟﻠﺘﻮ ﺩﺩ ،ﻭﻳ ﻟﻪ .ﻗﺎﻝ ﺍﻟﻔﻮﺭﺍﱐ :ﻳ
ﺼ ﺪ ﺿ ﻲ ﺑﺘﻄﻮﻳﻠﻪ ﳏﺼﻮﺭﻭﻥ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﹶﻟ ﻪ ﺗﻄﻮﻳﻞﹲ ،ﻭﺇﻥ ﹶﻗ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻗﻞ ،ﻭﻻ ﻳﺴﺘﻮﰲ ﺍﻷﻛﻤﻞ ،ﺇﻻ ﺃﻥ ﺭ
ﻕ ﺁﺧﺮﻳ ﻦ .ﻭﻟﻮ ﺭﺃﻯ ﻣﺼ ﹶﻞ ﳓﹶﻮ ﺣﺮﻳ ﹴﻖ ﺧ ﱠﻔﻒ ،ﻭ ﻫ ﹾﻞ ﻳﻠﺰﻡ ﺃﻡ ﻻ؟ ﻭﺟﻬﺎﻥ ،ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﳊﻮ
ﺼﺪﻩ ﻇﺎ ﹲﱂ ﺃﻭ ﻳﻐﺮﻕ ﻹِﻧﻘﺎ ﺫ ﺣﻴﻮﺍ ﻥ ﳏﺘﺮﻡ ،ﻭﳚﻮ ﺯ ﹶﻟ ﻪ ﻹِﻧﻘﺎ ﺫ ﳓ ﹺﻮ ﻣﺎ ﹴﻝ ﻛﺬﻟﻚ ،ﻭ ﻣ ﻦ ﺭﺃﻯ ﺣﻴﻮﺍﻧﹰﺎ ﳏﺘﺮﻣﹰﺎ ﻳﻘ
ﻟ ﹺﺰ ﻣ ﻪ ﲣﻠﻴﺼﻪ ﻭﺗﺄﺧ ﲑ ﺻﻼﺓ ،ﺃﻭ ﺇﹺﺑﻄﺎﳍﺎ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ،ﺃﻭ ﻣﺎ ﹰﻻ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﹶﻟ ﻪ ﺗﺮﻛﻪ .ﻭ ﹸﻛ ﹺﺮ ﻩ
ﺶ ﺑﺈﹺﲤﺎ ﻣ ﻪ ﺨ ﻉ ﺍﳌﻘﻴﻢ ﰲ ﺍﻹﻗﺎﻣﺔ ﻭﻟﻮ ﺑﻐﲑ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ،ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﹶﺃ ﱠﲤﻪ ،ﺇﻥ ﱂ ﻳ ﺍﺑﺘﺪﺍﺀ ﻧﻔ ﹴﻞ ﺑﻌﺪ ﺷﺮﻭ ﹺ
ﺝ ﲨﺎﻋ ﹰﺔ ﺃﺧﺮﻯ. ﺕ ﲨﺎ ﻋﺔ ،ﻭﺇﻻ ﹶﻗ ﹶﻄ ﻌ ﻪ ﻧﺪﺑﹰﺎ ﻭﺩﺧﻞ ﻓﻴﻬﺎ ،ﻣﺎ ﹾﱂ ﻳ ﺮ ﹶﻓ ﻮ
ﻕ ﺃ ﺩ ﺭ ﻙ ﺍﻹﻣﺎ ﻡ ﺭﺍﻛﻌﹰﺎ ﺑﺄﻣﺮﻳﻦ) :ﺑﺘﻜﺒﲑ ﺓ( ﺍﻹﺣﺮﺍﻡ ،ﰒ ﺃﺧﺮﻯ ﳍﻮﻱ ،ﻓﺈﹺﻥ )ﻭ( ﺗﺪ ﺭ ﻙ ) ﺭ ﹾﻛﻌﺔ( ﳌﺴﺒﻮ ﹴ
ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺗﻜﺒﲑﺓ ﺍﺷﺘﺮﻁ ﺃﻥ ﻳﺄﰐ ﺎ )ﻹِﺣﺮﺍﻡ( ﻓﻘﻂ ،ﻭﺃﻥ ﻳﺘﻤﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺼﲑ ﺇﱃ ﺃﻗ ﱢﻞ ﺍﻟﺮﻛﻮﻉ ،ﻭﺇﻻ
ﺤﺮﻡ ،ﺃﻭ ﻣﻊ ﻉ ﻭ ﺣﺪﻩ ،ﳋﻠﻮﻫﺎ ﻋ ﹺﻦ ﺍﻟﺘ ﱂ ﺗﻨ ﻌﻘﺪ ﺇﻻ ﳉﺎ ﻫ ﹴﻞ ﹶﻓﺘﻨ ﻌﻘﺪ ﹶﻟ ﻪ ﻧﻔﻼﹰ ،ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻧﻮﻯ ﺍﻟﺮﻛﻮ
ﺖ ﻧﻴ ﹸﺔ ﺍﻟﺘﺤ ﺮ ﹺﻡ ﻟﹶﺘﻤﺘﺎ ﺯ ﻋﻤﺎ ﻋﺎ ﺭﺿﻬﺎ ﺡ ﻭﺍ ﹸﳍﻮﹺﻱ ،ﹶﻓ ﻮﺟﺒ
ﺽ ﹶﻗ ﹺﺮﻳﻨﱵ ﺍﻻ ﹾﻓﺘﺘﺎ ﹺ ﻚ ،ﺃﻭ ﹶﺃ ﹾﻃﹶﻠ ﻖ ﻟﺘﻌﺎ ﺭ ﹺ ﺍﻟﺘﺤﺮﻡ ﻟﻠﺘﺸﺮﻳ
ﺤﺮﹺﻡ ﺇﻻ ﻭﻫﻮ ﺭﺍﻛﻊ. ﺼ ﺮ ﺍﳌﺄﻣﻮ ﻡ ﻓﻠﻢ ﻳ ﺏ( ﻟﻺِﻣﺎﻡ ﻭﺇﻥ ﹶﻗ ﻉ ﳏﺴﻮ ﹴ ﻱ) .ﻭ( ﺑﺈﹺﺩﺭﺍ ﻙ )ﺭﻛﻮ ﹴ ﻣ ﻦ ﺗﻜﺒ ﲑ ﺓ ﺍ ﹸﳍ ﹺﻮ
ﺙ ،ﻭ ﻣ ﻦ ﰲ ﺭﻛﻌ ﺔ ﺯﺍﺋ ﺪ ﺓ .ﻭ ﻭﹶﻗ ﻊ
ﻉ ﳏ ﺪ
ﺏ ﻏﻴﺮﻩ ﻛﺮﻛﻮ ﹺ
ﻭﺧﺮﺝ ﺑﺎﻟﺮﻛﻮﻉﹺ ﹶﻏﻴﺮﻩ ،ﻛﺎﻻﻋﺘﺪﺍ ﹺﻝ ﻭﺑﺎﶈﹾﺴﻮ ﹺ
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ﻁ ﺃﻳﻀﹰﺎ ﺃﻥ ﺸﺘﺮ ﹸ ﻼﻣﺔ ﺃﺑﻮ ﺍﳌﺴﻌﻮ ﺩ ﻭﺍﺑﻦ ﻇﻬﲑﺓ ﰲ ﺣﺎﺷﻴﺔ ﺍﳌﻨﻬﺎﺝ :ﺃﻧﻪ ﻳ ﺸ ﻲ ﰲ ﹶﻗﻮﺍ ﻋﺪﻩ ،ﻭﻧ ﹶﻘﹶﻠ ﻪ ﺍﻟ ﻌ ﹼ
ﻟﻠﺰﺭ ﹶﻛ
ﻼ ﻟﻠﺘﺤﻤﻞ. ﻼ ﻟﻠﺘﺤ ﻤﻞﹺ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺻﺒﻴﹰﺎ ﱂ ﻳﻜﻦ ﻣﺪﺭﻛﹰﺎ ﻟﻠﺮﻛﻌﺔ ،ﻷﻧﻪ ﻟﻴﺲ ﺃﻫ ﹰ ﻳﻜﻮﻥ ﺍﻹﻣﺎ ﻡ ﺃﻫ ﹰ
ﻍ ﺭﺍﺣﺘﻴ ﻪ ﺭﻛﺒﺘﻴﻪ )ﻳﻘﻴﻨﹰﺎ( ،ﹶﻓﹶﻠ ﻮ ﱂ ﻳ ﹾﻄ ﻤﺌ ﻦ
ﻉ ﺍﻹﻣﺎﻡ ﻋﻦ ﺃﻗ ﱢﻞ ﺍﻟﺮﻛﻮﻉﹺ ،ﻭﻫﻮ ﺑﻠﻮ ﹸ )ﺗﺎﻡ( ﺑﺄﻥ ﻳﻄﹾﻤﺌﻦ ﻗﺒﻞ ﺍﺭﺗﻔﺎ ﹺ
ﺠ ﺪ ﺍﻟﺸﺎ ﻙ ﻟﻠﺴﻬ ﹺﻮ ﺴﻚ ﰲ ﺣﺼﻮ ﹺﻝ ﺍﻟﻄﱡﻤﺄﻧﻴﻨﺔ ،ﻓﻼ ﻳ ﺪﺭﹺﻙ ﺍﻟﺮﻛﻌﺔﹶ ،ﻭﻳ ﻉ ﺍﻹﻣﺎ ﹺﻡ ﻣﻨﻪ ،ﹶﺃ ﻭ ﺷ ﻓﻴ ﻪ ﻗﹺﺒ ﹶﻞ ﺍﺭﺗﻔﺎ ﹺ
ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ ﻷﻧﻪ ﺷﺎ ﻙ ﺑﻌ ﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎ ﹺﻡ ﰲ ﻋﺪ ﺩ ﺭﻛﹶﻌﺎﺗﻪ ،ﻓﻼ ﻳﺘﺤﻤﻞ ﻋﻨﻪ .ﻭﲝﺚ ﺍﻷﺳﻨﻮﻱ
ﻕ ﺍﻧﺘ ﹶﻘ ﹶﻞ ﻣﻌﻪ( ﻻﻧﺘﻘﺎﻟﻪ ،ﻓﻠﻮ ﺃ ﺩ ﺭ ﹶﻛ ﻪ ﺖ) .ﻭﻳﻜﺒﺮ( ﻧﺪﺑﹰﺎ ) ﻣﺴﺒﻮ ﺏ ﺭﻛﻮﻉ ﺃ ﺩ ﺭ ﻙ ﺑ ﻪ ﺭﻛﻌ ﹰﺔ ﰲ ﺍﻟﻮ ﹾﻗ ﻭﺟﻮ
ﻱ ﺇﻟﻴﻪ ،ﻭﻳﻮﺍﻓﻘﻪ ﻧﺪﺑﹰﺎ ﺠ ﺪﺓ ﺗﻼﻭ ﺓ ﱂ ﻳ ﹶﻜﺒﺮ ﻟﻠﻬﻮ ﻼ ﻏﲑ ﺳ ﻱ ﻭﻣﺎ ﺑﻌﺪﻩ ،ﺃﻭ ﺳﺎﺟﺪﹰﺍ ﻣﺜ ﹰ ﻣ ﻌﺘ ﺪ ﹰﻻ ﹶﻛﺒ ﺮ ﻟﻠ ﻬ ﹺﻮ
ﺸ ﻬ ﺪ ﰲ ﺫﻛ ﹺﺮ ﻣﺎ ﺃ ﺩ ﺭ ﹶﻛ ﻪ ﻓﻴ ﻪ ﻣﻦ ﲢﻤﻴﺪ ،ﻭﺗﺴﺒﻴﺢﹴ ،ﻭﺗﺸ ﻬﺪ ،ﻭﺩﻋﺎﺀ ،ﻭﻛﺬﺍ ﺻﻼ ﺓ ﻋﻠﻰ ﺍﻵﻝﹺ ،ﻭﻟﻮ ﰲ ﺗ
ﺍﳌﺄﻣﻮ ﹺﻡ ﺍﻷﻭﻝ .ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ.
ﻕ ﻟﻠﻘﻴﺎ ﹺﻡ )ﺑﻌﺪ ﺳﻼ ﻣﻴ ﻪ ﺇﻥ ﻛﺎﻥ( ﺍﶈﻞ ﺍﻟﺬﻱ ﺟﻠﺲ ﻣﻌﻪ ﻓﻴﻪ )ﻣﻮﺿﻊ ﺟﻠﻮ ﺳ ﻪ( ﻟﻮ )ﻭ( ﻳﻜﺒ ﺮ ﻣﺴﺒﻮ
ﺍﻧ ﹶﻔ ﺮﺩ ،ﻛﺄﻥ ﹶﺃ ﺩ ﺭﻛﹶﻪ ﰲ ﺛﹶﺎﻟﺜ ﺔ ﺭﺑﺎ ﻋﻴﺔ ،ﺃﻭ ﺛﺎﻧﻴﹺﺔ ﻣﻐﺮﺏﹴ ،ﻭﺇﻻ ﱂ ﻳﻜﺒﺮ ﻟﻠﻘﻴﺎﻡ ،ﻭﻳ ﺮﻓﹶﻊ ﻳ ﺪﻳﻪ ﺗﺒﹺﻌﹰﺎ ﻹِﻣﺎ ﻣ ﻪ ﺍﻟﻘﺎﺋ ﹺﻢ
ﺴ ﻦ ﻟﻪ ﺃﻥ ﻻ ﻳﻘﹸﻮ ﻡ ﻣ ﻦ ﺗﺸﻬﺪﻩ ﺍﻷﻭﻝ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳏﻞ ﺗﺸﻬﺪﻩ ،ﻭﻻ ﻳﺘﻮﺭﻙ ﰲ ﻏ ﹺﲑ ﺗﺸﻬﺪﻩ ﺍ َﻷﺧﲑ .ﻭﻳ
ﺚ ﺑﻌﺪ ﺗﺴﻠﻴﻤﺘﻴﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﳏﻞ ﺟﻠﻮﺳﻪ ﻓﺘﺒﻄﻞ ﺻﻼﺗﻪ ﺑﻪ ﺇﻥ ﺗﻌﻤﺪ ﹺﺇ ﹼﻻ ﺑ ﻌ ﺪ ﺗﺴﻠﻴﻤﱵ ﺍﻹِﻣﺎﻡ .ﻭ ﺣ ﺮ ﻡ ﻣﻜ ﹲ
ﻭﻋﻠ ﻢ ﲢﺮﳝﻪ .ﻭﻻ ﻳﻘﻮﻡ ﻗﺒﻞ ﺳﻼﻡ ﺍﻹﻣﺎﻡ ،ﻓﺈﻥ ﺗ ﻌﻤﺪﻩ ﺑﻼ ﻧﻴ ﺔ ﻣﻔﺎ ﺭﹶﻗ ﺔ ﺑ ﹸﻄﻠﹶﺖ .ﻭﺍﳌﺮﺍ ﺩ ﻣﻔﺎ ﺭﹶﻗ ﹸﺔ ﺣ ﺪ ﺍﻟﻘﻌﻮﺩ،
ﺠﻠﺲ ،ﹸﺛ ﻢ ﻳﻘﻮ ﻡ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺍﻹِﻣﺎﻡ .ﻭﻣﱴ ﻋﻠ ﻢ ﻭﱂ ﻓﺈﹺﻥ ﺳﻬﺎ ﺃﻭ ﺟﻬﻞ ﱂ ﻳﻌﺘ ﺪ ﲜﻤﻴﻊ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﺣﱴ ﻳ
ﻕ ﻣ ﻦ ﻗﹶﺎﻡ ﻋﻦ ﺇﻣﺎ ﻣ ﻪ ﰲ ﺍﻟﺘﺸ ﻬ ﺪ ﺍ َﻷ ﻭ ﹺﻝ ﻋﺎﻣﺪﺍﹰ ،ﻓﺈﹺﻧﻪ ﻳﻌﺘ ﺪ ﺑﻘﺮﺍ َﺀﺗ ﻪ ﻗﹶﺒ ﹶﻞ ﻗﻴﺎﻡ ﺠﻠﺲ ﺑ ﹶﻄﻠﹶﺖ ﺻﻼﺗﻪ .ﻭﺑﻪ ﻓﺎ ﺭ ﻳ
ﻁ ﻣﻨﻬﺎ) :ﻧﻴ ﹸﺔ ﺍﻗﺘﺪﺍﺀٍ ،ﺃﻭ ﲨﺎﻋ ﺔ( ،ﺃﻭ ﺍﺋﺘﻤﺎ ﹴﻡ ﺑﺎﻹﻣﺎﻡ ﺍﻹِﻣﺎﻡ ﻷﻧﻪ ﻻ ﻳﻠﺰ ﻣ ﻪ ﺍﻟ ﻌ ﻮ ﺩ ﺇﻟﻴﻪ) ،ﻭ ﺷﺮﹺﻁ ﻟﻘ ﺪ ﻭ ﺓ( ﺷﺮﻭ ﹲ
ﺿﺮﹺ ،ﺃﻭ ﺍﻟﺼﻼ ﺓ ﻣ ﻌﻪ ،ﺃﻭ ﹶﻛ ﻮﻧﻪ ﻣﺄﻣﻮﻣﹰﺎ )ﻣﻊ ﲢﺮﻡ( ﺃﻱ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻴﺔ ﻣﻘﹾﺘ ﹺﺮﻧ ﹰﺔ ﻣﻊ ﺍﻟﺘﺤﺮﻡ. ﺍﳊﺎ
ﻁ ﺍﳉﹶﻤﺎ ﻋ ﺔ ﻓﻴﻬﺎ ،ﻭﺗﻨ ﻌﻘﺪ ﹶﻏﻴﺮﻫﺎ ﹶﻓﺮﺍﺩﻯ. ﳉ ﻤﻌﺔ ﻻﺷﺘﺮﺍ ﺤﺮ ﹺﻡ ﱂ ﺗﻨ ﻌ ﻘ ﺪ ﺍ ﹸﻭﺇﺫﺍ ﱂ ﺗ ﹾﻘﺘ ﹺﺮ ﹸﻥ ﻧﻴ ﹲﺔ ﳓ ﻮ ﺍﻻﻗﺘﺪﺍ ِﺀ ﺑﺎﻟﺘ
ﻉ ﻣﺘﺎﺑﻌﹰﺎ ﻟﻪ ،ﺃﻭ ﰲ ﺳﻼ ﹴﻡ ﺑﺄﻥ ﻚ ﻓﻴﻬﺎ ،ﻭﺗﺎﺑ ﻊ ﻣﺼﻠﻴﹰﺎ ﰲ ﻓﻌﻞﹴ ،ﻛﺄﻥ ﻫﻮﻯ ﻟﻠﺮﻛﻮ ﹺ ﹶﻓﹶﻠ ﻮ ﺗ ﺮ ﻙ ﻫ ﺬ ﻩ ﺍﻟﻨﻴﺔﹶ ،ﹶﺃ ﻭ ﺷ
ﻚ ﻣ ﻦ ﻏ ﹺﲑ ﺍﻗﺘﺪﺍ ٍﺀ ﺑﻪ ﻭﻃﹶﺎ ﹶﻝ ﻋﺮﻓﹰﺎ ﺍﻧﺘﻈﺎ ﺭ ﻩ ﻟﹶﻪ ،ﺑﻄﹶﻠﺖ ﺻﻼﺗﻪ) .ﻭﻧﻴﺔ ﺇﻣﺎ ﻣ ﺔ( ﺃﻭ ﺟﻤﺎ ﻋ ﺔ ) ﺳﻨﺔ ﻹﻣﺎﻡ ﺼ ﺪ ﺫﻟ ﹶﻗ
ﺼ ﺢ ﻧﻴﺘﻬﺎ ﻣﻊ ﲢ ﺮ ﻣ ﻪ ﻭﹺﺇ ﹾﻥ ﱂ ﻑ ﻣ ﻦ ﹶﺃ ﻭ ﺟﺒﻬﺎ .ﻭﺗ
ﺝ ﻣ ﻦ ﺧﻼ ﻀﻞﹶ ﺍﳉﹶﻤﺎ ﻋﺔ ،ﻭﻟﻠﺨﺮﻭ ﹺ ﰲ ﻏ ﹺﲑ ﺟ ﻤﻌﺔ( ﻟﻴﻨﺎ ﹶﻝ ﹶﻓ
ﻳﻜﻦ ﺧ ﹾﻠﻔﹶﻪ ﺃﺣﺪ ،ﺇﻥ ﻭﹶﺛ ﻖ ﺑﺎﳉﻤﺎ ﻋ ﺔ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟﻪ ،ﻷﻧﻪ ﺳﻴﺼﲑ ﺇﻣﺎﻣﺎﹰ ،ﻓﺈﻥ ﱂ ﻳﻨﻮﹺ ،ﻭﻟﻮ ﻟ ﻌ ﺪ ﹺﻡ ﻋﻠ ﻤ ﻪ
ﻀ ﹸﻞ ﻣﻦ ﺣﻴﻨﺌﺬ ،ﺃﻣﺎ ﰲ ﺍﳉﻤﻌﺔ ﺼ ﹶﻞ ﻟ ﻪ ﺍﻟ ﹶﻔ
ﺼ ﹶﻞ ﳍﹸﻢ ﺍﻟﻔﹶﻀ ﹸﻞ ﺩﻭﻧﻪ ،ﻭﺇﻥ ﻧﻮﺍ ﻩ ﰲ ﺍﻷﺛﻨﺎﺀِ ،ﺣ ﺑﺎﳌﻘﺘﺪﻳﻦ ،ﺣ
ﺖ ﺃﺻﺎﹺﺑﻌﻪ .ﺃﻣﺎ ﺐ( ﻭﺇﻥ ﺗﻘ ﺪ ﻣ ﻓﺘﻠﺰﻣﻪ ﻣﻊ ﺍﻟﺘﺤﺮﻡ) .ﻭ( ﻣﻨﻬﺎ) :ﻋﺪﻡ ﺗﻘ ﺪ ﹴﻡ( ﰲ ﺍﳌﻜﺎ ﻥ ﻳﻘﻴﻨﹰﺎ )ﻋﻠﻰ ﺇﻣﺎ ﹴﻡ ﹺﺑﻌﻘ ﹴ
ﺏ ﻭﻗﹸﻮﻑ ﹶﺫ ﹶﻛ ﹴﺮ( ﻭﻟﻮ ﺻﺒﻴﹰﺎ ﱂ ﻀ ﺮ ﻣﺴﺎﻭﺍﺗﻪ ،ﻟﻜﻨﻬﺎ ﻣﻜﺮﻭﻫﺔ ) .ﻭﻧ ﺪ ﻚ ﰲ ﺍﻟﺘﻘﺪ ﹺﻡ ﻓﻼ ﻳ ﺆﺛﱢﺮ ﻭﻻ ﻳ ﺸ ﺍﻟ
ﻼ( ،ﺑﹶﺄ ﹾﻥ ﺗﺘﹶﺄﺧﺮ ﹶﺃﺻﺎﹺﺑ ﻌ ﻪ
ﻉ ) ﻣﺘﹶﺄﺧﺮ( ﻋﻨ ﻪ )ﻗﹶﻠﻴ ﹰ
ﲔ ﺍﻹِﻣﺎﻡ( ﻭﺇﻻ ﺳ ﻦ ﻟﻪ ﲢﹾﻮﻳﹸﻠ ﻪ ﻟﻼﺗﺒﺎ ﹺ
ﻀ ﺮ ﹶﻏﲑﻩ) ،ﻋﻦ ﳝ ﹺ
ﺤ
ﻳ
54
ﻒ ﺧ ﹾﻠﻔﹶﻪ ،ﻣﻊ ﻣﺰﹺﻳ ﺪ ﺗﹶﺄﺧﺮ) .ﻓﺈﹺﻥ ﺟﺎﺀ( ﹶﺫ ﹶﻛ ﺮ )ﺁﺧﺮ ،ﺃ ﺣ ﺮ ﻡ ﺝ ﺑﺎﻟﺬﱠﻛ ﹺﺮ ﺍ ُﻷﻧﺜﹶﻰ ،ﻓﺘﻘ
ﻋﻦ ﻋﻘﺐ ﹺﺇﻣﺎﻣ ﻪ .ﻭ ﺧ ﺮ
ﻋﻦ ﻳﺴﺎﺭﹺﻩ( ،ﻭﻳﺘﹶﺄﺧﺮ ﻗﻠﻴﻼﹰ) ،ﰒ( ﺑﻌﺪ ﺇﹺﺣﺮﺍ ﻣ ﻪ )ﺗﺄ ﺧﺮﺍ( ﻋﻨﻪ ﻧﺪﺑﺎﹰ ،ﰲ ﻗﻴﺎ ﹴﻡ ﺃﻭ ﺭﻛﻮﻉﹴ ،ﺣﱴ ﻳﺼﲑﺍ ﺻﻔﹰﺎ
ﺏﺼ ﹶﻞ )ﺧﻠﹾﻔﻪ( ﺻﻔﺎﹰ) ،ﻭ( ﻧ ﺪ ﻭﺭﺍﺀﻩ) .ﻭ( ﻭﻗﻮﻑ )ﺭﺟﻠﲔ( ﺟﺎﺀﺍ ﻣﻌﹰﺎ )ﺃﻭ ﺭﺟﺎﻝ( ﹶﻗﺼﺪﻭﺍ ﺍﻻﻗﺘﺪﺍ َﺀ ﲟ
ﻀ ﹸﻞ ﻭﻗﻮﻑ )ﰲ ﺻﻒ ﹶﺃﻭﻝ( ﻭ ﻫﻮ ﻣﺎ ﻳﻠﻲ ﺍﻹِﻣﺎﻡ ،ﻭﺇﹺﻥ ﲣﱠﻠﹶﻠ ﻪ ﻣﻨﺒ ﺮ ﺃﻭ ﻋﻤﻮﺩ) ،ﹸﺛ ﻢ ﻣﺎ ﻳﻠﻴ ﻪ( ﻭﻫﻜﺬﺍ .ﻭﹶﺃ ﹾﻓ
ﺏ ﺇﹺﻟﻴ ﻪ ﰲ ﻒ ﺍ َﻷﻭﻝ ﹸﻗﺪﻡ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻭﳝﻴﻨ ﻪ ﹶﺃﻭﱃ ﻣﻦ ﺍﻟ ﹸﻘ ﺮ ﹺﺼ ﲔ ﺍﻹِﻣﺎ ﹺﻡ ﻭﺍﻟ
ﻑﳝ ﻒ ﳝﻴﻨﻪ .ﻭﻟﹶﻮ ﺗﺮﺍ ﺩ ﹸﻛ ﹼﻞ ﺻ
ﺼ ﺪ ﻉ ﻏﲑ ﺍﻟﺮﻛﻌ ﺔ ﺍﻷﺧﲑﺓ .ﺃﻣﺎ ﻫﻲ :ﻓﺈﹺﻥ ﹶﻓ ﻮﺗﻬﺎ ﹶﻗ ﻳﺴﺎﺭﻩ ،ﻭﺇﹺﺩﺭﺍ ﻙ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﹶﺃﻭﱃ ﻣ ﻦ ﺇﹺﺩﺭﺍ ﻙ ﺭﻛﻮ ﹺ
ﻒ ﺍﻷﻭﻝ) .ﻭ ﹸﻛ ﹺﺮ ﻩ( ﳌﺄﻣﻮ ﹴﻡ )ﺍﻧﻔﺮﺍ ﺩ( ﻋﻦ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻣﻦ ﺟﻨﺴﻪ ﺇﻥ ﺼ ﺍﻟﺼﻒ ﺍﻷ ﻭ ﹺﻝ ﻓﺈﹺﺩﺭﺍﻛﻬﺎ ﹶﺃﻭﱃ ﻣﻦ ﺍﻟ
ﻑ ﺍﻟﺬﱠﻛﺮ ﺍﻟ ﹶﻔ ﺮ ﺩ ﻋﻦ ﻒ ﻗﺒﻞ ﺇﲤﺎﻡ ﻣﺎ ﻗﺒﻠﻪ( ﻣﻦ ﺍﻟﺼﻒ ،ﻭﻭﻗﻮ ﺻ ﻉﰲ ﻭ ﺟ ﺪ ﻓﻴﻪ ﺳﻌﺔ ،ﺑﻞ ﻳﺪﺧﻠﻪ ) .ﻭﺷﺮﻭ
ﺻﺮﺣﻮﺍ ﺑﻪ . ﺕ ﹶﻓﻀﻴﻠ ﹶﺔ ﺍﳉﻤﺎ ﻋ ﺔ ﻛﻤﺎ ﻳﺴﺎﺭﻩ ،ﻭﻭﺭﺍﺀﻩ ،ﻭﳏﺎﺫﻳﹰﺎ ﻟﻪ ،ﻭﻣﺘﺄﺧﺮﹰﺍ ﻛﺜﲑﹰﺍ .ﻭﻛﻞ ﻫﺬﻩ ﺗ ﹶﻔ ﻮ
ﻉ .ﻭﻳﻘﻒ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺟﺎﻝ ،ﰒ ﺴ ﻦ ﺃﻥ ﻻ ﻳﺰﻳ ﺪ ﻣﺎ ﺑﲔ ﻛﻞ ﺻﻔﻴ ﹺﻦ ﻭﺍﻷﻭﻝ ﻭﺍﻹِﻣﺎﻡ ﻋﻠﻰ ﺛﹶﻼﹶﺛ ﺔ ﹶﺃ ﹾﺫ ﺭ ﹴ ﻭﻳ
ﺍﻟﺼﺒﻴﺎﻥ ،ﰒ ﺍﻟﻨﺴﺎﺀ .ﻭﻻ ﻳ ﺆ ﺧ ﺮ ﺍﻟﺼﺒﻴﺎ ﹸﻥ ﻟﻠﺒﺎﻟﻐﲔ ،ﻻﲢﺎﺩ ﺟﹺﻨﺴﻬﻢ) ،ﻭ( ﻣﻨﻬﺎ) :ﻋﻠ ﻢ ﺑﺎﻧﺘﻘﺎ ﹺﻝ ﺇﻣﺎﻡ( ﺑﺮﺅﻳﺔ
ﻉ ﻟﺼﻮﺗﻪ ،ﺃﻭ ﺻﻮﺕ ﻣﺒﱢﻠ ﹴﻎ ﺛﻘﺔ) ،ﻭ( ﻣﻨﻬﺎ )ﺍﺟﺘﻤﺎﻋﻬﻤﺎ( ﺃﻱ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﻟﻪ ،ﺃﻭ ﻟﺒﻌﺾ ﺻﻒ ،ﺃﻭ ﺳﻤﺎ ﹴ
)ﲟﻜﺎﻥ( ﻛﻤﺎ ﻋﻬﺪ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺎﺕ ﰲ ﺍﻟﻌﺼﺮ ﺍﳋﺎﻟﻴﺔ) ،ﻓﺈﹺﻥ ﻛﺎﻧﺎ ﲟﺴﺠﺪ( ﻭﻣﻨﻪ ﺟﹺﺪﺍﺭﻩ ﻭﺭﺣﺒﺘﻪ ،ﻭﻫﻲ ﻣﺎ
ﻼ ﺑﺎﻟﻈﺎﻫﺮ ،ﻭﻫﻮ ﺠ ﺮ ﻷﺟﻠﻪ ،ﺳﻮﺍﺀ ﺃﻋﻠ ﻢ ﻭﻗﻔﻴﺘﻬﺎ ﻣﺴﺠﺪ ﺃﻭ ﺟ ﹺﻬ ﹶﻞ ﺃﻣﺮﻫﺎ ،ﻋﻤ ﹰ ﺧﺮﺝ ﻋﻨﻪ ،ﻟﻜﻦ ﺣ ﹺ
ﺿ ﻊ ﺍﺗﺼﻞ ﺑﻪ ﻭ ﻫﻴﻰ َﺀ ﺍﻟﺘﺤﻮﻳﻂ ،ﻟﻜﻦ ﻣﺎ ﱂ ﻳﺘﻴﻘﻦ ﺣﺪﻭﺛﻬﺎ ﺑﻌﺪﻩ ،ﻭﺃﺎ ﻏﲑ ﻣﺴﺠﺪ ﻻ ﺣﺮﳝﻪ ،ﻭﻫﻮ ﻣ ﻮ
ﺕ ﺍﳌﺴﺎﻓ ﹸﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺛﹸﻠﺜﻤﺎﹶﺋ ﹸﺔ ﺫﺭﺍﻉﹴ، ﺏ ﻣﺎﺀ ،ﻭﻭﺿ ﹺﻊ ﻧﹺﻌﺎﻝ )ﺻ ﺢ ﺍﻻﻗﺘﺪﺍ ُﺀ( ﻭﺇﻥ ﺯﺍ ﺩ ﳌﺼﻠﺤﺘﻪ ،ﻛﺎﻧﺼﺒﺎ ﹺ
ﺃﻭ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺑﻨﻴﺔ ،ﲞﻼﻑ ﻣﻦ ﺑﺒﻨﺎﺀ ﻓﻴﻪ ﻻ ﻳﻨ ﹸﻔ ﹸﺬ ﺑﺎﺑﻪ ﺇﻟﻴﻪ :ﺳ ﻤﺮ ،ﺃﻭ ﻛﺎﻥ ﺳﻄﺤﹰﺎ ﻻ ﻣﺮﻗﻰ ﹶﻟ ﻪ ﻣﻨﻪ ﻓﻼ
ﻒ ﻣ ﻦ ﻭﺭﺍ َﺀ ﺷﺒﺎﻙ ﺑﹺﺠﺪﺍ ﹺﺭ ﺍﳌﺴﺠ ﺪ ﻭﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺇﻻ ﻉ ﺣﻴﻨﺌ ﺬ ﻛﻤﺎ ﻟﻮ ﻭﻗ ﺼ ﺢ ﺍﻟ ﹸﻘ ﺪ ﻭﺓﹸ ،ﺇ ﹾﺫ ﻻ ﺍﺟﺘﻤﺎ
ﺗ
ﻑ ﻋﻦ ﺟﹺﻬ ﺔ ﺍﻟﻘﺒﻠ ﺔ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮ ﹶﻝ ﺇﱃ ﺍﻹِﻣﺎﻡ) .ﻭﻟﻮ ﻛﺎﻥ ﺃ ﺣﺪﳘﺎ ﻓﻴﻪ( ﻑ ﺑﺄﻥ ﻳﻨﺤﺮ ﺑﺎ ﺯﻭﹺﺭﺍﺭ ﺃﻭ ﺍﻧﻌﻄﺎ
ﺏ ﺍﳌﺴﺎﻓ ﺔ ﺑﺄﻥ ﻻ ﻳﺰﻳﺪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺛﻠﺜﻤﺎﺋﺔ ﺫﺭﺍﻉ ﺗﻘﺮﻳﺒﹰﺎ ﺃﻱ ﺍﳌﺴﺠﺪ )ﻭﺍﻵﺧﺮ ﺧﺎ ﹺﺭﺟﻪ ﺷﺮﻁ( ﻣﻊ ﻗﹸﺮ ﹺ
ﻑ ﻭﺍﺣ ﺪ( ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ )ﺣﺬﺍﺀ ﻣﻨ ﹶﻔ ﺬ( ﰲ ﺍﳊﺎﺋ ﹺﻞ ﺇﻥ ) ﻋ ﺪ ﻡ ﺣﺎﺋ ﹴﻞ( ﺑﻴﻨﻬﻤﺎ ﳝﻨ ﻊ ﻣﺮﻭﺭﹰﺍ ﺃﻭ ﺭﺅﻳﺔ) ،ﺃﻭ ﻭﻗﻮ
ﻁﻛﺎﻥ ،ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﺑﺒﻨﺎﺀﻳﻦ ،ﻛﺼﺤﻦ ﻭﺻﻔ ﺔ ﻣﻦ ﺩﺍﺭﹴ ،ﺃﻭ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺑﺒﻨﺎﺀ ﻭﺍﻵﺧﺮ ﺑﻔﻀﺎﺀ ،ﻓﻴﺸﺘﺮ ﹸ
ﺿﺒﺘﻪ ،ﳌﻨ ﻌ ﻪ
ﺏ ﻣﺮﺩﻭ ﺩ ﻭﺇﻥ ﱂ ﺗ ﻐﹶﻠ ﻖ ﺃﻳﻀﹰﺎ ﻫﻨﺎ ﻣﺎ ﻣ ﺮ .ﻓﺈﹺﻥ ﺣﺎ ﹶﻝ ﻣﺎ ﳝﻨ ﻊ ﻣﺮﻭﺭﹰﺍ ﻛﺸﺒﺎﻙ ،ﺃﻭ ﺭﺅﻳ ﹰﺔ ﻛﺒﺎ ﹴ
ﺼ ﺢ ﺍﻻﻗﺘﺪﺍ ُﺀ ﺍﳌﺸﺎﻫﺪﺓ ،ﻭﺇﻥ ﱂ ﳝﻨﻊ ﺍﻻﺳﺘﻄﺮﺍﻕ .ﻭﻣﺜﻠﻪ ﺍﻟﺴﺘﺮ ﺍﳌ ﺮﺧﻰ .ﺃﻭ ﱂ ﻳﻘﻒ ﺃﺣﺪ ﺣﺬﺍﺀ ﻣﻨﻔﺬ ،ﱂ ﻳ
ﺾ ﻣﻦ ﻣﻌﻪ ﰲ ﺑﻨﺎﺋﻪ ،ﻓﺤﻴﻨﺌﺬ ﻓﻴﻬﻤﺎ .ﻭﺇﺫﺍ ﻭﻗﻒ ﻭﺍﺣﺪ ﻣ ﻦ ﺍﳌﺄﻣﻮﻣﲔ ﺣﺬﺍ َﺀ ﺍﳌﻨ ﹶﻔ ﺬ ﺣﱴ ﻳﺮﻯ ﺍﻹِﻣﺎﻡ ﺃﻭ ﺑﻌ
ﺼ ﺢ ﺻﻼ ﹸﺓ ﻣ ﻦ ﺑﺎﳌﻜﺎ ﻥ ﺍﻵ ﺧﺮﹺ ،ﺗﺒﻌﺎﹰ ﳍﺬﺍ ﺍﳌﺸﺎﻫﺪ ،ﻓﻬﻮ ﰲ ﺣﻘﻬﻢ ﻛﺎﻹِﻣﺎﻡ ،ﺣﱴ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﰲ ﺗ
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ﺍﳌﻮﻗﻒ ﻭﺍﻹِﺣﺮﺍﻡ ،ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺘﻘﺪﻡ ﻋﻠﻴﻪ ﰲ ﺍﻷﻓﻌﺎﻝ ،ﻭﻻ ﻳﻀﺮﻫﻢ ﺑﻄﻼ ﹸﻥ ﺻﻼﺗﻪ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻬﻢ ﻋﻠﻰ
ﺏ ﺃﺛﻨﺎﺀَﻫﺎ ،ﻷﻧﻪ ﻳ ﻐﺘﻔﹸﺮ ﰲ ﺍﻟﺪﻭﺍﻡ ﻣﺎ ﻻ ﻳ ﻐﺘﻔﹶﺮ ﰲ ﺍﻻﺑﺘﺪﺍﺀ.
ﺍ َﻷ ﻭ ﺟﻪ ،ﻛﹶﺮ ﺩ ﺍﻟﺮﻳﺢ ﺍﻟﺒﺎ
ﻁ ﻋﺪﻡ ﺍﳊﻴﻠﻮﻟﺔ ،ﻻ ﳏﺎﺫﺍﺓ ﻗﺪ ﹺﻡ ﺍﻷﻋﻠﻰ
]ﻓﺮﻉ[ :ﻟﻮ ﻭﻗﻒ ﺃﺣﺪﳘﺎ ﰲ ﻋﻠ ﻮ ﻭﺍﻵﺧ ﺮ ﰲ ﺳﻔﻞﹴ ،ﺍﺷﺘ ﹺﺮ ﹶ
ﺱ ﺍﻷﺳﻔﻞﹺ ،ﻭﺇﻥ ﻛﺎﻧﺎ ﰲ ﻏﲑ ﻣﺴﺠﺪ .ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﻟﺮﻭﺿﺔ ﻭﺃﺻﻠﻬﺎ ﻭﺍﻤﻮﻉ ﺧﻼﻓﹰﺎ ﺭﺃ
ﻉ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﻼ ﺣﺎﺟﺔ ،ﻭﻟﻮ ﰲ ﺍﳌﺴﺠﺪ).ﻭ( ﻣﻨﻬﺎ )ﻣﻮﺍﻓﻘ ﹲﺔ ﰲ ﳉﻤﻊ ﻣﺘﺄﺧﲑﻳﻦ .ﻭﻳﻜﹾﺮ ﻩ ﺍﺭﺗﻔﺎ
ﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﻣﺎﻡ ﳐﺎﻟﻔﺔ ﰲ ﺳﻨﺔ، ﻼ ﺃﻭ ﺗﺮﻛﺎﹰ ،ﻓﺘﺒ ﹸﻄ ﹸﻞ ﺻﻼﺓ ﻣﻦ ﻭﹶﻗ ﻌ ﺶ ﳐﺎﻟﻔ ﹲﺔ ﻓﻴﻬﺎ( ﻓﻌ ﹰﺳﻨ ﹴﻦ ﺗﻔﹾﺤ
ﺸﻬﺪ ﺃ ﻭ ﹶﻝ ﻓﻌﻠﻪ ﺍﻹﻣﺎ ﻡ ﻭﺗﺮ ﹶﻛ ﻪ ﻛﺴﺠﺪﺓ ﺗﻼﻭﺓ ﹶﻓﻌﻠﻬﺎ ﺍﻹﻣﺎﻡ ﻭﺗ ﺮﻛﻬﺎ ﺍﳌﺄﻣﻮ ﻡ ﻋﺎﻣﺪﹰﺍ ﻋﺎ ﳌﹰﺎ ﺑﺎﻟﺘﺤﺮﱘ ،ﻭﺗ
ﺲ ﺍﻹﻣﺎ ﻡ ﺍﳌﺄﻣﻮﻡ ،ﺃﻭ ﺗﺮﻛ ﻪ ﺍﻹﻣﺎﻡ ،ﻭﻓﹶﻌﻠ ﻪ ﺍﳌﺄﻣﻮ ﻡ ﻋﺎﻣﺪﹰﺍ ﻋﺎﳌﺎﹰ ،ﻭﺇﻥ ﳊﻘ ﻪ ﻋﻠﻰ ﺍﻟﻘﹸﺮﺏ ،ﺣﻴﺚ ﱂ ﳚﻠ ﹺ
ﺴﻨﺔ،ﺽ ﺍﳌﺘﺎﺑﻌ ﺔ ﺇﱃ ﺳﻨﺔ .ﺃﻣﺎ ﺇﺫﺍ ﱂ ﺗﻔﺤﺶ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻴﻬﺎ ﻓﻼ ﻳﻀﺮ ﺍﻹِﺗﻴﺎﻥ ﺑﺎﻟ ﻟﻼﺳﺘﺮﺍﺣﺔ ﻟﻌﺪﻭﻟ ﻪ ﻋﻦ ﹶﻓ ﺮ ﹺ
ﺙ ﻗﻌﻮﺩﹰﺍ ﱂ ﻕ ﺍﻟﺘﺸﻬﺪ ﺍ َﻷ ﻭ ﹶﻝ ﺑﺄﻧﻪ ﻓﻴﻪ ﺃﹶﺣ ﺪ ﹶ ﺕ ﺃﹶﺩﺭ ﻙ ﻣﻊ ﺍﻹِﺗﻴﺎﻥ ﺑﻪ ﺍﻹِﻣﺎ ﻡ ﰲ ﺳﺠﺪﺗﻪ ﺍﻷﻭﱃ .ﻭﻓﺎ ﺭ ﻛﻘﹸﻨﻮ
ﻳﻔ ﻌﻠﹾﻪ ﺍﻹِﻣﺎﻡ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﹶﻃﻮﻝ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﺍﻹِﻣﺎﻡ ،ﻓﻼ ﻓﹸﺤﺶ ،ﻭﻛﺬﺍ ﻻ ﻳﻀ ﺮ ﺍﻹِﺗﻴﺎﻥ ﺑﺎﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﺇﻥ
ﺠﺰ ،ﻭﺃﺑ ﹶﻄ ﹶﻞ ﺻﻼ ﹶﺓﺱ ﱂ ﻳﻔﻌ ﹾﻠ ﻪ ﺍﻹِﻣﺎﻡ ،ﻭﺇﻻ ﱂ ﻳ ﺙ ﺟﻠﻮ ﹴ ﺲ ﺇﻣﺎﻣﻪ ﻟﻼﺳﺘﺮﺍﺣﺔ ،ﻷﻥ ﺍﻟﻀﺎ ﺭ ﺇﳕﺎ ﻫ ﻮ ﺇﺣﺪﺍ ﹸ ﺟﻠ
ﻍ ﺍﳌﺄﻣﻮ ﻡ ﻣﻨﻪ ﻣﻊ ﻓﺮﺍﻍ ﻕ ﺑﻌﺬﺭ ،ﻓﻴﻜﻮﻥ ﹶﺃﻭﱃ .ﻭﺇﺫﺍ ﱂ ﻳﻔ ﺮ ﹺ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎ ﻣﺪ ،ﻣﺎ ﱂ ﻳﻨ ﹺﻮ ﻣﻔﺎﺭﹶﻗﺘﻪ ،ﻭﻫﻮ ﻓﹸﺮﺍ
ﻉ ﺍﻹﻣﺎﻡ ،ﻻ ﺏ ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻳﺪﺭﹺﻙ ﺍﻟﻔﺎﲢ ﹶﺔ ﺑﹺﻜﻤﺎﳍﺎ ﻗﺒﻞ ﺭﻛﻮ ﻒ ﻹﲤﺎﻣﻪ ،ﺑﻞ ﻧ ﺪ ﺍﻹﻣﺎﻡ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﺨﹼﻠ
ﻒ ﻋﻦ ﺇﻣﺎﻡ ﹺﺑ ﺮﻛﹾﻨﻴﻦ ﻉ).ﻭ( ﻣﻨﻬﺎ ) ﻋ ﺪ ﻡ ﲣﱡﻠ ﺤ ﹺﻖ ﺍﻹﻣﺎ ﻡ ﰲ ﺍﻟﺮﻛﻮ ﹺ ﻒ ﻹﲤﺎﻡ ﺳﻮﺭﺓ ،ﺑﻞ ﻳﻜﺮﻩ ،ﺇﺫﺍ ﱂ ﻳﻠ ﺍﻟﺘﺨﹼﻠ
ﻓﻌﻠﻴﲔ( ﻣﺘﻮﺍﻟﻴﲔ ﺗﺎﻣﲔ )ﺑﻼ ﻋﺬﺭ ﻣﻊ ﺗ ﻌﻤﺪ ﻭﻋﻠﻢ( ﺑﺎﻟﺘﺤﺮﱘ ،ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﺎ ﻃﻮﻳﻠﲔ .ﻓﺈﻥ ﲣﻠﻒ ﻤﺎ
ﻱ ﻟﻠﺴﺠﻮ ﺩ ﺃﻱ ﺯﺍ ﹶﻝ ﻣﻦ ﺣ ﺪ ﺍﻟﻘﻴﺎ ﹺﻡ ﺶ ﺍﳌﺨﺎﻟﻔﺔ ،ﻛﺄﻥ ﺭﻛ ﻊ ﺍﻹِﻣﺎﻡ ،ﻭﺍﻋﺘ ﺪ ﹶﻝ ﻭﻫ ﹺﻮ ﺑﻄﻠﺖ ﺻﻼﺗﻪ ﻟﻔﺤ ﹺ
ﻒ ﻋﻨﻪ ﻣﻌﻬﻤﺎ )ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﹶﻼﺛﺔ ﱄ ﻭﺍﻟ ﻔﻌﻠ ﻲ )ﻭ( ﻋ ﺪ ﻡ ﲣﹼﻠ
ﻭﺍﳌﺄﻣﻮﻡ ﻗﺎﺋ ﻢ .ﻭﺧﺮﺝ ﺑﺎﻟ ﻔﻌﻠﻴﲔ ﺍﻟ ﹶﻘﻮﻟﻴﺎﻥ ،ﻭﺍﻟ ﹶﻘ ﻮ ﱡ
ﺱ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ )ﺑﻌﺬ ﹴﺭ ﺃ ﻭ ﺟﺒﻪ( ﺃﻱ ﺍﻗﺘﻀﻰ ﻭﺟﻮﺏ ﺃﺭﻛﺎ ﻥ ﻃﻮﻳﻠﺔ( ﻓﻼ ﳛﺴﺐ ﻣﻨﻬﺎ ﺍﻻﻋﺘﺪﺍ ﹸﻝ ﻭﺍﳉﻠﻮ
ﺫﻟﻚ ﺍﻟﺘﺨﻠﹼﻒ) ،ﻛﺈﹺﺳﺮﺍﻉ ﺇﻣﺎﻡ ﻗﺮﺍﺀﺓ( ﻭﺍﳌﺄﻣﻮﻡ ﺑﻄﻲﺀ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻌﺠﺰ ﺧﻠﹾﻘﻲ ،ﻻ ﻟ ﻮ ﺳ ﻮ ﺳ ﺔ ﺃﻭ ﺍﳊﺮﻛﺎﺕ.
)ﻭﺍﻧﺘﻈﺎ ﻡ ﻣﺄﻣﻮ ﹴﻡ ﺳ ﹾﻜﺘﺘﻪ( ﺃﻱ ﺳﻜﺘ ﹶﺔ ﺍﻹﻣﺎﻡ ﻟﻴﻘﺮﺃ ﻓﻴﻬﺎ ﺍﻟﻔﺎﲢﺔ ،ﻓﺮﻛﻊ ﻋ ﻘﺒﻬﺎ ،ﻭ ﺳ ﻬﻮﻩ ﻋﻨﻬﺎ ﺣﱴ ﺭﻛﻊ
ﺐ ﻓﹶﻠﻴﺲ ﺍﻹﻣﺎﻡ .ﻭ ﺷ ﱡﻜ ﻪ ﻓﻴﻬﺎ ﻗﺒﻞ ﺭﻛﻮﻋﻪ .ﺃﻣﺎ ﺍﻟﺘﺨﻠﻒ ﻟ ﻮﺳﻮﺳﺔ ،ﺑﺄﻥ ﻛﺎﻥ ﻳﺮﺩﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﻏ ﹺﲑ ﻣﻮﺟ ﹴ
ﺑﻌﺬ ﹴﺭ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﻨﺒﻐﻲ ﰲ ﺫﻱ ﻭﺳﻮﺳﺔ ﺻﺎﺭﺕ ﻛﺎﳋﻠﻘﻴ ﺔ ﲝﻴﺚ ﻳﻘﻄﻊ ﻛﻞ ﻣﻦ ﺭﺁ ﻩ ﺃﻧﻪ ﻻ ﳝﻜﻨ ﻪ
ﺼ ﻮ ﹺﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺇﲤﺎ ﻡ ﺍﻟﻔﺎﲢﺔ ،ﻣﺎ ﱂ ﻳﺘﺨﻠﻒ ﰐ ﻓﻴ ﻪ ﻣﺎ ﰲ ﺑﻄﻲ ِﺀ ﺍﳊﺮﻛﺔ ،ﻓﻴﻠﺰ ﻡ ﺍﳌﺄﻣﻮ ﻡ ﰲ ﺍﻟ ﺗﺮﻛﹸﻬﺎ ﺃﻥ ﻳﺄ ﹶ
ﻍ ﻣ ﻦ ﺍﻟﻔﺎﲢ ﺔ ﺇ ﹼﻻ ﻭﺍﻹﻣﺎ ﻡﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﺭﻛﺎﻥ ﻃﻮﻳﻠﺔ ،ﻭﺇﻥ ﲣﻠﻒ ﻣﻊ ﻋﺬﺭ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺑﹺﺄ ﹾﻥ ﻻ ﻳﻔﺮ ﹶ
ﺲ ﻟﻠﺘﺸﻬﺪ )ﻓﻠﻴﻮﺍﻓ ﻖ( ﺇﻣﺎﻣﻪ ،ﻭﺟﻮﺑﹰﺎ )ﰲ( ﺍﻟﺮﻛﻦ )ﺍﻟﺮﺍﺑﻊ( ﻭﻫﻮ ﺍﻟﻘﻴﺎﻡ ،ﺃﻭ ﻗﺎﺋ ﻢ ﻋﻦ ﺍﻟﺴﺠﻮ ﺩ ﺃﻭ ﺟﺎﻟ
ﺐ ﻧﻔﺴِﻪ) ،ﰒ ﻳﺘﺪﺍﺭﻙ( ﺑﻌﺪ ﺳﻼﻡ ﺍﻹﻣﺎﻡ ﻣﺎ ﺑﻘ ﻲ ﻋﻠﻴﻪ ،ﻓﺈﹺﻥ ﱂ ﻳﻮﺍﻓﻘ ﻪ ﰲ
ﺍﳉﻠﻮﺱ ﻟﻠﺘﺸﻬﺪ ،ﻭﻳﺘﺮﻙ ﺗﺮﺗﻴ
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ﺖ ﺻﻼﺗﻪ ،ﺇﻥ ﻋﻠﻢ ﻭﺗ ﻌﻤﺪ .ﻭﺇﻥ ﺭﻛ ﻊ ﺍﳌﺄﻣﻮ ﻡ ﻣﻊ ﺏ ﺍﳌﺘﺎﺑﻌ ﺔ ﻭﱂ ﻳﻨ ﹺﻮ ﺍﳌﻔﺎ ﺭﻗﹶﺔ ﺑ ﹸﻄﹶﻠ
ﺍﻟﺮﺍﺑﻊﹺ ،ﻣﻊ ﻋﻠ ﻤ ﻪ ﺑﻮﺟﻮ ﹺ
ﺠ ﺰ ﻟﻪ ﺍﻟ ﻌ ﻮ ﺩ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ،ﻭﺗﺪﺍﺭ ﻙ ﺑﻌ ﺪ ﺳﻼﻡﻚ ﻫﻞ ﹶﻗﺮﺃ ﺍﻟﻔﺎﲢﺔﹶ ،ﺃﻭ ﺗﺬ ﱠﻛ ﺮ ﺃﻧﻪ ﱂ ﻳ ﹾﻘ ﺮﺃﹾﻫﺎ؟ ﱂ ﻳ ﺸ
ﺍﻹﻣﺎ ﹺﻡ ﻓ
ﻚ ﰲ ﺇﹺﻛﻤﺎﳍﺎ ﻓﺈﹺﻧﻪ ﻻ ﺖ ﺻﻼﺗﻪ ،ﻭﺇﻻ ﻓﻼ .ﻓﻠﻮ ﺗﻴ ﹼﻘ ﻦ ﺍﻟﻘﺮﺍ َﺀ ﹶﺓ ﻭ ﺷ ﺍﻹﻣﺎﻡ ﺭﻛﻌ ﹰﺔ .ﻓﺈﻥ ﻋﺎ ﺩ ﻋﺎﳌﹰﺎ ﻋﺎﻣﺪﹰﺍ ﺑﻄﻠ
ﻳﺆﺛﹼﺮ.
ﺴ ﻊ ﺍﻟﻔﺎﲢ ﹶﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺮﺍﺀ ﺓ ﻕ( ﻭﻫﻮ ﻣ ﻦ ﱂ ﻳﺪ ﹺﺭ ﻙ ﻣﻦ ﻗﻴﺎ ﹺﻡ ﺍﻹﻣﺎﻡ ،ﻗﺪﺭﹰﺍ ﻳ )ﻭﻟﻮ ﺍﺷﺘﻐﻞ ﻣﺴﺒﻮ
ﻚ ﻫﻞ ﺃ ﺩﺭﻙ ﺯﻣﻨﹰﺎ ﻳﺴﻌﻬﺎ؟ ﲣﻠﻒ ﻹِﲤﺎﻣﻬﺎ ،ﻭﻻ ﻳﺪﺭﹺﻙ ﺍﻟﺮﻛﻌﺔ ﻣﺎ ﱂ ﺿ ﺪ ﺍﳌﻮﺍﻓﻖ .ﻭﻟﻮ ﺷ ﺍﳌﻌﺘﺪﻟﺔ ﻭﻫﻮ
ﺴﻨﺔ( ﻛﺘ ﻌ ﻮﺫ ،ﻭﺍﻓﺘﺘﺎﺡﹴ ،ﺃﻭ ﱂ ﻳﺸﺘﻐﻞ ﺑﺸﻲﺀ ،ﺑﺄﻥ ﺳﻜﺖ ﺯﻣﻨﹰﺎ ﺑﻌﺪ ﲢﺮﻣ ﻪ ﻭﻗﺒﻞ ﻳﺪ ﹺﺭﻛﹾﻪ ﰲ ﺍﻟﺮﻛﻮﻉ )ﺑ
ﻉﻗﺮﺍﺀﺗﻪ ،ﻭﻫﻮ ﻋﺎﱂ ﺑﺄﻥ ﻭﺍ ﹺﺟﺒﻪ ﺍﻟﻔﺎﲢﺔ .ﺃﻭ ﺍﺳﺘﻤ ﻊ ﻗﺮﺍﺀ ﹶﺓ ﺍﻹِﻣﺎﻡ )ﻗﺮﺃ( ﻭﺟﻮﺑﹰﺎ ﻣ ﻦ ﺍﻟﻔﺎﲢ ﺔ ﺑﻌﺪ ﺭﻛﻮ ﹺ
ﺍﻹِﻣﺎﻡ ،ﺳﻮﺍﺀ ﹶﺃﻋﻠ ﻢ ﺃﻧﻪ ﻳﺪﺭﹺﻙ ﺍﻹِﻣﺎﻡ ﻗﺒﻞ ﺭﻓ ﻌ ﻪ ﻣﻦ ﺳﺠﻮﺩﻩ ﺃﻡ ﻻ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ) .ﹶﻗ ﺪﺭﻫﺎ( ﺣﺮﻭﻓﹰﺎ ﰲ ﻇﹶﻨﻪ،
ﻂ ِﺀ ﺍﻟﻘﺮﺍﺀِﺓﺴﻨﺔ ،ﻛﺒ ﹾ
ﺽ ﺇﱃ ﻏﹶﲑﻩ) .ﻭ ﻋ ﺬ ﺭ( ﻣ ﻦ ﲣﻠﱠﻒ ﻟ ﺃﻭ ﹶﻗ ﺪ ﺭ ﺯ ﻣ ﹴﻦ ﻣﻦ ﺳﻜﻮﺗﻪ ﻟﺘﻘﺼ ﹺﲑ ﻩ ﹺﺑﻌﺪﻭﻟ ﻪ ﻋﻦ ﹶﻓ ﺮ ﹴ
ﺴﺒﻖ ﺑﺄﻛﺜﺮ ﻣﻦ ﻒ ﻭﻳ ﺪﺭﹺﻙ ﺍﻟﺮﻛﻌﺔﹶ ،ﻣﺎ ﱂ ﻳ ﻱ ﻟﻮﺟﻮﺏ ﺍﻟﺘﺨﹼﻠﻒ ،ﻓﻴﺘﺨﹼﻠ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺨﺎﻥ ،ﻛﺎﻟﺒﻐ ﹺﻮ
ﺼ ﹺﲑ ﻩ ﺑﺎﻟﻌﺪﻭ ﹺﻝ ﺍﳌﺬﻛﻮﺭ .ﻭ ﺟ ﺰ ﻡ
ﺛﻼﺛ ﺔ ﺃﺭﻛﺎﻥ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺍﻋﺘ ﻤ ﺪ ﻩ ﺟﻤ ﻊ ﳏﻘﱢﻘﻮ ﹶﻥ ﻣﻦ ﻛﻮﹺﻧ ﻪ ﻏ ﲑ ﻣﻌﺬﻭ ﹴﺭ ﻟﺘﻘ
ﺑ ﻪ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻭﻓﺘﺎﻭﻳﻪ ،ﰒ ﻗﺎﻝ :ﻣﻦ ﻋﺒﺮ ﺑﻌﺬﺭﻩ ﻓﻌﺒﺎﺭﺗﻪ ﻣ ﺆﻭﻟﺔ .ﻭﻋﻠﻴﻪ :ﺇﻥ ﱂ ﻳﺪ ﹺﺭ ﻙ ﺍﻹﻣﺎ ﻡ
ﺐ ﻟﻪ ،ﺑﻞ ﻳﺘﺎﺑﹺﻌﻪ ﰲ ﻫ ﹺﻮﻳﻪ ﻟﻠﺴﺠﻮﺩ ،ﺇﻻ ﺑﻄﻠﺖ ﺴ ﰲ ﺍﻟﺮﻛﻮﻉ ﻓﺎﺗﺘﻪ ﺍﻟﺮﻛﻌﺔ ،ﻭﻻ ﻳﺮﻛﻊ ،ﻷﻧﻪ ﻻ ﻳﺤ
ﻱ
ﺻﻼﺗﻪ ،ﺇﻥ ﻋﻠﻢ ﻭﺗﻌﻤﺪ .ﰒ ﻗﺎﻝ :ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻧﻪ ﻳﺘﺨﻠﻒ ﻟﻘﺮﺍﺀﺓ ﻣﺎ ﹶﻟ ﹺﺰﻣﻪ ﺣﱴ ﻳﺮﻳﺪ ﺍﻹﻣﺎ ﻡ ﺍﳍﹸﻮ
ﻟﻠﺴﺠﻮﺩ ،ﻓﺈﹺﻥ ﻛﻤﻞ ﻭﺍﻓﻘﻪ ﻓﻴﻪ ،ﻭﻻ ﻳﺮﻛﻊ ،ﻭﺇﻻ ﺑﻄﻠﺖ ﺻﻼﺗﻪ ﺇﻥ ﻋﻠﻢ ﻭﺗﻌﻤﺪ ،ﻭﺇﻻ ﻓﺎﺭﻗﻪ ﺑﺎﻟﻨﻴﺔ .ﻗﺎﻝ
ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﻹِﺭﺷﺎﺩ :ﻭﺍﻷﻗﺮﺏ ﻟﻠﻤﻨﻘﻮ ﹺﻝ ﺍﻷ ﻭﻝﹸ ،ﻭﻋﻠﻴﻪ ﺃﻛﺜ ﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ .ﺃﻣﺎ ﺇﺫﺍ ﺭﻛﻊ ﺑﺪﻭﻥ ﻗﺮﺍﺀ ﺓ
ﺡ ﺍﳌﻨﻬﺎﺝ ﻟﻪ ﻋﻦ ﻣ ﻌ ﹶﻈ ﹺﻢ ﺍﻷﺻﺤﺎﺏ :ﺃﻧﻪ ﻳ ﺮﻛﹶﻊ ﻭﻳﺴﻘﹸﻂ ﻋﻨ ﻪ ﺑﻘﻴ ﹸﺔ ﺍﻟﻔﺎﲢﺔ. ﻗﺪﺭﻫﺎ ﻓﺘﺒﻄﻞ ﺻﻼﺗﻪ .ﻭﰲ ﺷ ﺮ ﹺ
ﻭﺍﺧﺘﲑ ،ﺑﻞ ﺭﺟﺤﻪ ﲨﻊ ﻣﺘﺄﺧﺮﻭﻥ ،ﻭﺃﻃﺎﻟﻮﺍ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻟﻪ ،ﻭﺃﻥ ﻛﻼﻡ ﺍﻟﺸﻴﺨﲔ ﻳﻘﺘﻀﻴﻪ .ﺃﻣﺎ ﺇﺫﺍ
ﻕ ﺍﳌﻮﺍﻓﻖ ،ﻓﺈﹺﻧﻪ ﺇﺫﺍ ﺟﻬﻞ ﺃﻥ ﻭﺍ ﹺﺟﺒ ﻪ ﺫﻟﻚ ﻓﻬﻮ ﲣﹼﻠﻔﻪ ﳌﺎ ﹶﻟ ﹺﺰ ﻣ ﻪ ﻣﺘﺨﻠﹼﻒ ﺑﻌﺬ ﹴﺭ .ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ .ﻭﺧﺮﺝ ﺑﺎﳌﺴﺒﻮ ﹺ
ﺴﻨﺔ ،ﻛﺪﻋﺎ ِﺀ ﺍﻓﺘﺘﺎﺡﹴ ،ﻭﺇﻥ ﱂ ﻳﻈ ﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺎﲢ ﹶﺔ ﻣﻌﻪ ،ﻳﻜﻮﻥ ﻛﺒﻄﻲ ِﺀ ﺍﻟﻘﺮﺍﺀ ﺓ ﱂ ﻳﺘ ﻢ ﺍﻟﻔﺎﲢ ﹶﺔ ﻻﺷﺘﻐﺎﻟ ﻪ ﹺﺑ
ﻓﻴﻤﺎ ﻣﺮ ،ﺑﻼ ﻧﺰﺍﻉ) .ﻭ ﺳﺒ ﹸﻘ ﻪ( ﺃﻱ ﺍﳌﺄﻣﻮﻡ) ،ﻋﻠﻰ ﺇﻣﺎﻡ( ﻋﺎﻣﺪﹰﺍ ﻋﺎﳌﹰﺎ )ﺏ( ﲤﺎﻡ )ﺭﻛﻨﲔ ﻓﻌﻠﻴﲔ( ﻭﺇﻥ ﱂ
ﺶ ﺍﳌﺨﺎﻟﻔﺔ .ﻭﺻﻮﺭﺓ ﺍﻟﺘﻘﺪﻡ ﻤﺎ :ﺃﻥ ﻳﺮﻛﻊ ﻭﻳﻌﺘ ﺪ ﹶﻝ ﰒ ﻳﻬﻮﻱ ﻳﻜﻮﻧﺎ ﻃﻮﻳﻠﲔ )ﻣﺒ ﻄ ﹲﻞ( ﻟﻠﺼﻼﺓ ،ﻟﻔﺤ ﹺ
ﻼ ﻭﺍﻹﻣﺎﻡ ﻗﺎﺋﻢ ،ﺃﻭ ﻛﺄﻥ ﻳﺮﻛﻊ ﻗﺒﻞ ﺍﻹﻣﺎﻡﹺ ،ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻹﻣﺎ ﻡ ﺃﻥ ﻳﺮ ﹶﻛ ﻊ ﺭﹶﻓﻊ ،ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻹﻣﺎ ﻡ ﻟﻠﺴﺠﻮ ﺩ ﻣﺜ ﹰ
ﻼ ﱂ ﻳﻀﺮ، ﻉ ﻭﻻ ﰲ ﺍﻻﻋﺘﺪﺍ ﹺﻝ .ﻭﻟﻮ ﺳﺒ ﻖ ﻤﺎ ﺳﻬﻮﹰﺍ ﺃﻭ ﺟﻬ ﹰ ﺠﺪ ،ﻓﹶﻠﻢ ﳚﺘﻤﻊ ﻣﻌﻪ ﰲ ﺍﻟﺮﻛﻮ ﹺ ﺃﻥ ﻳﺮﻛﻊ ﺳ
ﻼ ﺃﺗﻰ ﺑﻌﺪ ﺳﻼ ﹺﻡ ﺇﻣﺎﻣﻪ ﺑﹺﺮﻛ ﻌﺔ، ﻟﻜﻦ ﻻ ﻳ ﻌﺘ ﺪ ﻟﻪ ﻤﺎ .ﻓﺈﺫﺍ ﱂ ﻳﻌﺪ ﻟﻺﺗﻴﺎﻥ ﻤﺎ ﻣﻊ ﺍﻹﻣﺎﻡ ﺳﻬﻮﹰﺍ ﺃﻭ ﺟ ﻬ ﹰ
ﻭﺇﻻ ﺃﻋﺎ ﺩ ﺍﻟﺼﻼ ﹶﺓ) .ﻭ( ﺳﺒ ﹸﻘ ﻪ ﻋﻠﻴﻪ ﻋﺎﻣﺪﹰﺍ ﻋﺎﳌﹰﺎ )ﺏ( ﲤﺎﻡ )ﺭﻛﻦ ﻓﻌﻠ ﻲ( ﻛﺄ ﹾﻥ ﺭ ﹶﻛ ﻊ ﻭ ﺭﹶﻓ ﻊ ﻭﺍﻹﻣﺎ ﻡ ﻗﺎﺋ ﻢ
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ﻒ ﺑﻪ ﻓﺈﻧﻪ ﻣﻜﺮﻭﻩ ﻛﻤﺎ ﻳﺄﰐ ،ﻭﻣﻦ ﺗﻘﺪﻡ ﺑﺮﻛ ﹴﻦ ﺳ ﻦ ﻟﻪ ﺍﻟ ﻌ ﻮ ﺩ ﻟﻴﻮﺍﻓﻘﻪ ﺇﻥ ﺗﻌﻤﺪ، ﻑ ﺍﻟﺘﺨﻠ )ﺣﺮﺍﻡ( ﺑﹺﺨﻼ
ﻭﺇﻻ ﲣﻴﺮ ﺑﲔ ﺍﻟﻌﻮﺩ ﻭﺍﻟﺪﻭﺍﻡ) .ﻭﻣﻘﺎﺭﻧﺘﻪ( ﺃﻱ ﻣﻘﺎﺭﻧﺔ ﺍﳌﺄﻣﻮﻡ ﺍﻹﻣﺎﻡ )ﰲ ﺃﻓﻌﺎﻝ( ،ﻭﻛﺬﺍ ﺃﻗﻮﺍﻝ ﻏﲑ ﲢﺮﻡ
)ﻣﻜﺮﻭﻫﺔ :ﻛﺘﺨﻠﻒ ﻋﻨﻪ( ﺃﻱ ﺍﻹﻣﺎﻡ )ﺇﱃ ﻓﺮﺍﻍ ﺭﻛ ﹴﻦ( ﻭﺗﻘﺪﻡ ﻋﻠﻴﻪ ﺑﺎﺑﺘﺪﺍﺋﻪ ،ﻭﻋﻨ ﺪ ﺗﻌ ﻤ ﺪ ﺃ ﺣ ﺪ ﻫﺬﻩ
ﺏ ﻋﻠﻴﻬﺎ ،ﻓﻴﺴﻘﹸﻂ ﺇ ﹸﰒ ﺗﺮﻛﻬﺎ ﺃﻭ ﹶﻛﺮﺍﻫﺘﻪ. ﺍﻟﺜﻼﺛﺔ ﺗﻔﻮﺗﻪ ﻓﻀﻴﻠﺔ ﺍﳉﻤﺎﻋﺔ .ﻓﻬﻲ ﲨﺎ ﻋ ﹲﺔ ﺻﺤﻴﺤﺔ ،ﻟﻜﻦ ﻻ ﺛﻮﺍ
ﳉ ﻤﻌﺔ ،ﻭ ﻫﻢ،
ﺝ ﻋﻦ ﺍﳌﺘﺎﺑﻌ ﺔ ﺣﱴ ﻳﺼ ﲑ ﻛﺎﳌﻨﻔﺮ ﺩ ﻭﻻ ﺗﺼ ﺢ ﻟﻪ ﺍ ﹸ
ﻓ ﹶﻘﻮﻝ ﺟﻤ ﹴﻊ ﺍﻧﺘﻔﺎ ُﺀ ﺍﻟﻔﻀﻴﻠﺔ ،ﻳﻠﺰﻣﻪ ﺍﳋﺮﻭ
ﻛﻤﺎ ﺑﻴﻨﻪ ﺍﻟﺰﺭﻛﺸﻲ ﻭﻏﲑﻩ .ﻭﳚﺮﻱ ﺫﻟﻚ ﰲ ﻛ ﹼﻞ ﻣﻜﺮﻭ ﻩ ﻣﻦ ﺣﻴﺚ ﺍﳉﻤﺎﻋﺔ ﺑﺄﻥ ﱂ ﻳﺘﺼﻮﺭ ﻭﺟﻮ ﺩ ﻩ ﰲ
ﻏﲑﻫﺎ .ﻓﺎﻟﺴﻨﺔ ﻟﻠﻤﺄﻣﻮﻡ ﺃﻥ ﻳﺘﺄ ﺧ ﺮ ﺍﺑﺘﺪﺍ ُﺀ ﻓﻌﻠﻪ ﻋﻦ ﺍﺑﺘﺪﺍ ِﺀ ﻓﻌ ﹺﻞ ﺍﻹﻣﺎﻡ ،ﻭﻳﺘﻘ ﺪ ﻡ ﻋﻠﻰ ﻓﺮﺍﻏﻪ ﻣﻨﻪ ،ﻭﺍﻷﻛﻤﻞ
ﻉ ﺣﱴ ﻳﺼ ﹶﻞ ﺍﻹﻣﺎ ﻡ ﳊﻘﻴﻘ ﺔ ﺍ ﹸﳌﻨﺘﻘﻞ ﺸ ﺮ
ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻳﺘﺄﺧ ﺮ ﺍﺑﺘﺪﺍ ُﺀ ﻓﻌ ﹺﻞ ﺍﳌﺄﻣﻮ ﹺﻡ ﻋﻦ ﲨﻴ ﹺﻊ ﺣﺮﻛ ﺔ ﺍﻹﻣﺎﻡﹺ ،ﻭﻻ ﻳ
ﺇﻟﻴﻪ ،ﻓﻼ ﻳﻬﻮﻱ ﻟﻠﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮ ﺩ ﺣﱴ ﻳﺴﺘﻮﹺﻱ ﺍﻹﻣﺎ ﻡ ﺭﺍﻛﻌﺎﹰ ،ﺃﻭ ﺗﺼ ﹶﻞ ﺟﺒﻬﺘ ﻪ ﺇﱃ ﺍﳌﺴﺠ ﺪ .ﻭﻟﻮ ﻗﺎ ﺭﻧ ﻪ
ﺑﺎﻟﺘﺤﺮ ﹺﻡ ﺃﻭ ﺗﺒﻴﻦ ﺗﺄ ﺧ ﺮ ﲢﺮﻡ ﺍﻹﻣﺎﻡ ﱂ ﺗﻨﻌﻘ ﺪ ﺻﻼﺗﻪ ﻭﻻ ﺑﺄﺱ ﺑﺈﹺﻋﺎﺩﺗ ﻪ ﺍﻟﺘﻜﺒ ﲑ ﺳﺮﹰﺍ ﺑﹺﻨﻴ ﺔ ﺛﺎﻧﻴﺔ ﺇﻥ ﱂ
ﻍ ﻣﻦ ﺃ ﺣﺪﳘﺎ ﻗﺒ ﹶﻞ ﺷﺮﻭﻉ ﻳﺸﻌﺮﻭﺍ ،ﻭﻻ ﺑﺎﳌﻘﺎﺭﻧﺔ ﰲ ﺍﻟﺴﻼﻡ ،ﻭﺇﻥ ﺳﺒ ﹶﻘ ﻪ ﺑﺎﻟﻔﺎﲢﺔ ﺃﻭ ﺍﻟﺘﺸﻬﺪ ،ﺑﺄﻥ ﹶﻓ ﺮ ﹶ
ﺖ.ﺐ ﺍﻹﻋﺎﺩ ﹸﺓ ﻣﻊ ﻓﻌ ﹺﻞ ﺍﻹﻣﺎﻡ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﻫﻮ ﹶﺃﻭﱃ .ﹶﻓﻌﻠﻴﻪ ﺇ ﹾﻥ ﱂ ﻳ ﻌ ﺪﻩ ﺑﻄﻠ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﱂ ﻳﻀﺮ .ﻭﻗﻴﻞ :ﲡ
ﺴ ﺮﻳﺔ ﺇﻥ ﹶﻇ ﻦ ﺴ ﻦ ﻣﺮﺍﻋﺎ ﹸﺓ ﻫﺬﺍ ﺍﳋﻼﻑ ﻛﻤﺎ ﻳﺴ ﻦ ﺗﺄﺧ ﲑ ﲨﻴ ﹺﻊ ﻓﺎﲢﺘﻪ ﻋﻦ ﻓﺎﲢ ﺔ ﺍﻹﻣﺎﻡﹺ ،ﻭﻟﻮ ﰲ ﺃﹸﻭﻟﻴ ﹺﻲ ﺍﻟ ﻭﻳ
ﺼ ﺢ ﺼ ﺮ ﻋﻠﻰ ﺍﻟﻔﺎﲢﺔ ﻟﺰ ﻣ ﻪ ﺃﻥ ﻳﻘﺮﺃﻫﺎ ﻣﻊ ﻗﺮﺍﺀِﺓ ﺍﻹﻣﺎﻡ) .ﻭﻻ ﻳ ﺃﻧﻪ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ .ﻭﻟﻮ ﻋﻠﻢ ﺃﻥ ﺇﻣﺎ ﻣ ﻪ ﻳﻘﹾﺘ
ﺲﺤﻨﻔﻲ ﻣ ﻼ ﰲ ﺍﻋﺘﻘﺎ ﺩ ﺍﳌﺄﻣﻮﻡﹺ ،ﻛﺸﺎﻓﻌ ﻲ ﺍﻗﺘﺪﻯ ﹺﺑ ﺐ ﻣﺒ ﻄ ﹰ
ﻗﺪﻭ ﹲﺓ ﲟﻦ ﺍﻋﺘﻘ ﺪ ﺑﻄﻼ ﹶﻥ ﺻﻼﺗﻪ( ﺑﺈﻥ ﺍﺭﺗ ﹶﻜ
ﺼﺪ ،ﻓﻴﺘ ﻌﺬﱠﺭ ﺲ ﺩﻭﻥ ﺍﻟ ﹶﻔ ﺙ ﻋﻨ ﺪ ﻩ ﺑﺎﳌ ﹶﻓﺮﺟﻪ ،ﺩﻭﻥ ﻣﺎ ﺇﺫﺍ ﺍ ﹾﻓﺘﺼﺪ ﻧﻈﺮﹰﺍ ﻻﻋﺘﻘﺎﺩ ﺍﳌﻘﺘﺪﻱ ،ﻷﻥ ﺍﻹِﻣﺎ ﻡ ﳏﺪ ﹲ
ﻒ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻚ ﺷﺎﻓﻌ ﻲ ﰲ ﺇﹺﺗﻴﺎ ﻥ ﺍﳌﺨﺎﻟ ﻂ ﺻﻼﺗﻪ ﺑﺼﻼ ﺓ ﺍﻹِﻣﺎﻡﹺ ،ﻷﻧﻪ ﻋﻨ ﺪ ﻩ ﻟﻴﺲ ﰲ ﺻﻼﺓ .ﻭﻟﻮ ﺷ ﺭﺑ ﹸ
ﻀ ﺮ ﻋﺪ ﻡ ﺍﻋﺘﻘﺎﺩﻩ ﻋﻨﺪ ﺍﳌﺄﻣﻮ ﹺﻡ ﱂ ﻳﺆﺛﱢﺮ ﰲ ﺻﺤﺔ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ،ﲢﺴﻴﻨﹰﺎ ﻟﻠﻈﻦ ﺑﻪ ﰲ ﺗﻮﻗﻲ ﺍﳋﻼﻑ ،ﻓﻼ ﻳ
ﺍﻟﻮﺟﻮﺏ.
ﺠ ﺰ ﻟﻪ ﻣﺘﺎﺑﻌﺘﻪ ،ﻭﻟﻮ ﻣﺴﺒﻮﻗﹰﺎ ﺃﻭ ﺷﺎ ﹼﻛﹰﺎ ﰲ ]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎﻡ ﺇﻣﺎﻣﻪ ﻟﺰﻳﺎﺩﺓ ،ﻛﺨﺎﻣﺴﺔ ،ﻭﻟﻮ ﺳﻬﻮﺍﹰ ،ﱂ ﻳ
ﺭﻛﻌﺔ ،ﺑﻞ ﻳﻔﺎﺭﹺﻗﻪ ،ﻭﻳﺴﻠﻢ ،ﺃﻭ ﻳﻨﺘﻈﺮﻩ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ) .ﻭﻻ( ﻗﹸﺪ ﻭ ﹶﺓ )ﲟﻘﺘ ﺪ( ﻭﻟﻮ ﺍﺣﺘﻤﺎﻻﹰ ،ﻭﺇﻥ ﺑﺎ ﹶﻥ ﺇﻣﺎﻣﹰﺎ.
ﻕ ﻓﺎﻗﺘﺪﻯ ﺑﻪ ﺁﺧ ﺮ ﺻﺤﺖ ،ﺃﻭ ﻗﺎ ﻡ ﺖ ﻗﹸﺪ ﻭﺗﻪ ،ﻛﺄﻥ ﺳﻠﻢ ﺍﻹﻣﺎ ﻡ ﻓﻘﺎﻡ ﻣﺴﺒﻮ ﺝ ﲟﻘﺘ ﺪ ﻣﻦ ﺍﻧﻘﻄ ﻌ ﻭﺧﺮ
ﺻﺤﺖ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻟﻜﻦ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ) .ﻭﻻ( ﻗﹸﺪ ﻭ ﹸﺓ )ﻗﺎﺭﻯﺀ ﺾ ﻀﻬﻢ ﺑﺒﻌ ﹴ ﻣﺴﺒﻮﻗﻮﻥ ﻓﺎﻗﺘﺪﻯ ﺑﻌ
ﺠ ﺰ ﻋﻨﻪ ﺑﺎﻟﻜﹸﻠﻴﺔ ،ﺃﻭ ﻋﻦ ﺇﺧﺮﺍﺟﹺﻪ ﻋﻦ ﺑﺄﻣﻲ( ﻭﻫﻮ ﻣﻦ ﻳﺨ ﱡﻞ ﺑﺎﻟﻔﺎﲢﺔ ﺃﻭ ﺑﻌﻀﻬﺎ ،ﻭﻟﻮ ﲝﺮﻑ ﻣﻨﻬﺎ ،ﺑﺄﻥ ﻳﻌ
ﻣﺨ ﺮﺟﹺﻪ ،ﺃﻭ ﻋﻦ ﺃﺻ ﹺﻞ ﺗﺸﺪﻳﺪﺓ ،ﻭﺇﻥ ﱂ ﳝﻜﻨ ﻪ ﺍﻟﺘﻌﻠ ﻢ ﻭﻻ ﻋﻠ ﻢ ﲝﺎﻟﻪ ،ﻷﻧﻪ ﻻ ﻳﺼﻠﺢ ﻟﺘﺤ ﻤ ﹺﻞ ﺍﻟﻘﺮﺍ َﺀ ﺓ ﻋﻨ ﻪ
ﺼ ﺢ ﺍﻻﻗﺘﺪﺍ ُﺀ ﲟﻦ ﻳﺠﻮ ﺯ ﻛﻮﻧﻪ ﺃﻣﻴﹰﺎ ﺇﻻ ﺇﺫﺍ ﱂ ﳚ ﻬ ﺮ ﰲ ﺟ ﻬ ﹺﺮﻳﺔ ﻓﻴﻠﺰﻣﻪ ﻣﻔﺎ ﺭﻗﹶﺘﻪ ،ﻓﺈﹺﻥ ﻟﻮ ﺃ ﺩ ﺭﻛﹶﻪ ﺭﺍﻛﻌﹰﺎ .ﻭﻳ
ﺍﺳﺘﻤﺮ ﺟﺎﻫﻼﹰ ﺣﱴ ﺳﻠﻢ ﻟﺰﹺﻣﺘ ﻪ ﺍﻹِﻋﺎ ﺩﺓﹸ ،ﻣﺎ ﱂ ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﻗﺎﺭﹺﻯﺀ .ﻭﳏ ﹼﻞ ﻋﺪﻡ ﺻﺤ ﺔ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻷﻣﻲ :ﺇﻥ ﱂ
58
ﺴﻨﻪ ﺍﳌﺄﻣﻮ ﻡ ﻓﻘﻂ ،ﺃﻭ ﺃﺣﺴ ﻦ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﻏﲑ ﻣﺎ ﺴﺘ ﹺﻮ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﰲ ﺍﳊﺮﻑ ﺍﳌﻌﺠﻮ ﹺﺯ ﻋﻨﻪ ،ﺑﺄﻥ ﺃﺣ ﻳ
ﺴﻨ ﻪ ﺍﻵﺧﺮ .ﻭﻣﻨﻪ ﹶﺃ ﺭﺕ ﻳﺪﻏ ﻢ ﰲ ﻏﲑ ﳏﻠﻪ ﺑﺈﹺﺑﺪﺍﻝﹴ ،ﻭﺃﻟﹶﺜ ﹶﻎ ﻳﺒﺪ ﹸﻝ ﺣﺮﻓﹰﺎ ﺑﺂﺧﺮ .ﻓﺈﻥ ﺃﻣﻜﻨ ﻪ ﺍﻟﺘﻌﻠﻢ ﻭﱂ ﺃ ﺣ
ﺻﺤﺖ ﻛﺎﻗﺘﺪﺍﺋﻪ ﲟﺜﻠﻪ ،ﻭ ﹸﻛ ﹺﺮ ﻩ ﺍﻗﺘﺪﺍ ٌﺀ ﺑﻨﺤ ﹺﻮ ﺗﺄﺗﺎﺀَ ،ﻭﻓﺄﻓﺎﺀَ ،ﻭﻻ ﺣ ﹴﻦ ﲟﺎ ﻻ ﻳﻐﻴﺮ ﻳﺘﻌﻠﻢ ﱂ ﺗﺼﺢ ﺻﻼﺗﻪ ،ﻭﺇﻻ
ﺖ" ﺑﻜﺴ ﹴﺮ ﺃﻭ ﳊ ﻦ ﳊﻨﹰﺎ ﻳﻐﻴﺮ ﺍﳌﻌﲎ ﰲ ﺍﻟﻔﺎﲢﺔ ﻙ "ﺃﻧﻌﻤ ﻀ ﻢ ﻫﺎ ِﺀ "ﻟﹼﻠ ﻪ" ﻭﻓﹶﺘ ﹺﺢ ﺩﺍﻝ "ﻧ ﻌﺒ ﺪ" ،ﻓﺈﻥ ﹶ
ﻣ ﻌﻨﻰ ،ﻛ
ﳊ ﺮ ﻣﺘﻪ،
ﺖ ﺻﻠﻰ ﹸ
ﻕ ﺍﻟﻮﻗ
ﺲ ﺑﹺﻘﺮﺁ ﻥ .ﻧﻌﻢ ،ﺇﻥ ﺿﺎ ﺿﻢ ،ﺃﹶﺑ ﹶﻄ ﹶﻞ ﺻﻼﺓ ﻣﻦ ﺃ ﻣ ﹶﻜﻨ ﻪ ﺍﻟﺘﻌﻠﻢ ﻭ ﹾﱂ ﻳﺘﻌﻠﻢ ،ﻷﻧﻪ ﻟﻴ
ﺼ ﹺﲑ ﻩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻈ ﻬ ﺮ ﺃﻧﻪ ﻻ ﻳﺄﰐ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺔ ،ﻷﻧﻪ ﻏﲑ ﻗﺮﺁ ﻥ ﻗﻄﻌﺎﹰ ،ﻓﻠﻢ ﺗﺘﻮﻗﻒ ﺻﺤ ﹸﺔ ﻭﺃﻋﺎ ﺩ ﻟﺘ ﹾﻘ
ﺖ ﺻﻼﺗﻪ، ﺤ ﺻﺍﻟﺼﻼ ﺓ ﺣﻴﻨﺌ ﺬ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺗ ﻌﻤﺪﻫﺎ ﻭﻟﻮ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﻣﺒﻄﻞ .ﺍﻧﺘﻬﻰ .ﺃﻭ ﰲ ﻏﲑﻫﺎ :
ﺚ ﺑﻄﻠﺖ ﺻﻼﺗﻪ ﻫﻨﺎ ﻳﺒ ﹸﻄ ﹸﻞ ﺍﻻﻗﺘﺪﺍ ُﺀ ﻭﺍﻟﻘﺪﻭ ﹸﺓ ﺑﻪ ،ﺇﻻ ﺇﺫﺍ ﻗﹶﺪﺭ ﻭﻋﻠ ﻢ ﻭﺗﻌﻤﺪ ،ﻷﻧﻪ ﺣﻴﻨﺌ ﺬ ﻛﻼﻡ ﺃﺟﻨﱯ .ﻭﺣﻴ ﹸ
ﺑﻪ .ﻟﻜﻦ ﻟﻠﻌﺎﱂ ﲝﺎﻟﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳌﺎﻭﺭﺩﻱ ﻭﺍﺧﺘﺎ ﺭ ﺍﻟﺴﺒﻜﻲ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﻟﻴﺲ ﳍﺬﺍ ﻗﺮﺍﺀﺓ ﻏﲑ
ﻼ( ﻟﻺﻣﺎﻣﺔ ﺍﻟﻔﺎﲢﺔ ،ﻷﻧﻪ ﻳﺘﻜﻠﻢ ﲟﺎ ﻟﻴﺲ ﺑﻘﺮﺁﻥ ،ﺑﻼ ﺿﺮﻭﺭﺓ ﻣ ﻦ ﺍﻟﺒﻄﻼ ﻥ ﻣﻄﻠﻘﹰﺎ) .ﻭﻟﻮ ﺍﻗﺘﺪﻯ ﲟﻦ ﹶﻇﻨ ﻪ ﺃﻫ ﹰ
ﻼ ﻓﺒﺎ ﹶﻥ ﺃﻣﻴﺎﹰ ،ﺃﻭ ﻣﺄﻣﻮﻣﺎﹰ ،ﺃﻭ ﺍﻣﺮﺃﺓ ،ﺃﻭ )ﻓﺒﺎ ﹶﻥ ﺧﻼﻓﻪ( ﻛﺄﻥ ﹶﻇﻨﻪ ﻗﺎﺭﺋﺎﹰ ،ﺃﻭ ﻏﲑ ﻣﺄﻣﻮﻡﹴ ،ﺃﻭ ﺭﺟﻼﹰ ،ﺃﻭ ﻋﺎﹶﻗ ﹰ
ﺚ ﰲ ﺫﻟﻚ )ﻻ( ﺇﻥ ﺍﻗﺘﺪﻯ ﲟﻦ ﹶﻇﻨﻪ ﻣﺘﻄﻬﺮﹰﺍ ﻓﺒﺎ ﹶﻥ )ﺫﺍ ﳎﻨﻮﻧﺎﹰ ،ﺃﻋﺎ ﺩ ﺍﻟﺼﻼﺓ ﻭﺟﻮﺑﹰﺎ ﻟﺘﻘﺼ ﹺﲑ ﻩ ﺑﹺﺘﺮ ﻙ ﺍﻟﺒﺤ
ﺚ( ﺧﻔﻲ ،ﻭﻟﻮ ﰲ ﲨﻌﺔ ﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ :ﻓﻼ ﲡﺐ ﺍﻹﻋﺎﺩﺓ، ﺙ( ﻭﻟﻮ ﺣﺪﺛﹰﺎ ﺃﻛﺒﺮ) ،ﺃﻭ( ﺫﺍ ) ﺧﺒ ﺣ ﺪ
ﺼ ﹶﻞ ﻟﻪ ﻓﻀ ﹸﻞ ﺍﳉﹶﻤﺎ ﻋ ﺔ .ﺃﻣﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻣﺎ ﻡ ﻋﺎﳌﹰﺎ ﻻﻧﺘﻔﺎ ِﺀ ﺗﻘﺼ ﹺﲑ ﺍﳌﺄﻣﻮﻡﹺ ،ﺇﺫ ﻻ ﺃﻣﺎﺭﺓ ﻋﻠﻴﻬﹺﻤﺎ ،ﻭﻣﻦ ﰒ ﺣ
ﺚ ﻇﺎ ﻫ ﹴﺮ ﻓﻴﻠﺰﻣﻪ ﺍﻹﻋﺎ ﺩ ﹸﺓ ﻋﻠﻰ ﻏﲑ ﺍﻷ ﻋﻤﻰ ﻟﺘﻘﺼ ﹺﲑﻩ ،ﻭﻫﻮ ﻣﺎ ﺑﻈﺎﻫﺮ ﺍﻟﺜﱠﻮﺏﹺ ،ﻭﺇﻥ ﺣﺎﻝ ﺑﲔ ﺇﺫﺍ ﺑﺎ ﹶﻥ ﺫﺍ ﺧﺒ
ﺻﺤﺢ ﺚ ﻟﻮ ﺗﺄ ﻣﹶﻠ ﻪ ﺍﳌﺄﻣﻮ ﻡ ﺭﺁﻩ ،ﻭﺍﳋﻔ ﻲ ﲞﻼﻓ ﻪ .ﻭ ﺍﻹﻣﺎ ﹺﻡ ﻭﺍﳌﺄﻣﻮ ﹺﻡ ﺣﺎﺋﻞ .ﻭﺍ َﻷ ﻭ ﺟ ﻪ ﰲ ﺿﺒ ﻄ ﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﲝﻴ ﹸ
ﻱ ﺃﻭ ﺲ( ﻟﻠﺒ ﻮ ﹺﻝ ﺃﻭ ﺍ ﹶﳌ ﹾﺬ ﹺ
ﺴﻠ ﹴ
ﺻ ﺢ ﺍﻗﺘﺪﺍ ُﺀ ﺳﻠﻴﻢ ﺑ ﺏ ﺍﻹِﻋﺎ ﺩ ﺓ ﻣﻄﻠﻘﹰﺎ ) .ﻭ ﻱ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻋ ﺪ ﻡ ﻭﺟﻮ ﹺ ﺍﻟﻨﻮﻭ
ﻉ( ﻛﺮﺍﻓﻀﻲ، ﺍﻟﻀﺮﺍﻁ ،ﻭﻗﺎﺋ ﻢ ﺑﻘﺎ ﻋﺪ ،ﻭ ﻣﺘﻮﺿﻰ ٌﺀ ﲟﺘﻴﻤ ﹴﻢ ﻻ ﺗﻠ ﺰ ﻣ ﻪ ﺇﻋﺎﺩﺓ ) .ﻭ ﹸﻛ ﹺﺮ ﻩ( ﺍﻗﺘﺪﺍ ٌﺀ )ﺑﻔﺎﺳ ﹴﻖ ﻭﻣﺒﺘﺪ ﹴ
ﺱ ﺼ ﺢ ﺍﻻﻗﺘﺪﺍﺀ ﻤﺎ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﺃﻳﻀﹰﺎ ﺍﻗﺘﺪﺍ ٌﺀ ﲟﻮﺳﻮ ﹴ ﺶ ﻓﺘﻨ ﹰﺔ ﻭﻗﻴﻞ :ﻻ ﻳ ﺨ ﻭﺇ ﹾﻥ ﱂ ﻳﻮ ﺟ ﺪ ﺃﺣ ﺪ ﺳﻮﺍﳘﺎ ﻣﺎ ﱂ ﻳ
ﺕ ﻭﺃﻗﹶﻠﻒ ،ﻻ ﹺﺑﻮﻟ ﺪ ﺍﻟﺰﻧﺎ ،ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻷﻭﱃ .ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﺒﻜ ﻲ ﻭﻣﻦ ﺗﺒﻌﻪ ﺍﻧﺘﻘﺎ َﺀ ﺍﻟﻜﺮﺍ ﻫ ﺔ ﺇﺫﺍ ﺗﻌ ﹼﺬ ﺭ
ﻒ ﻣ ﻦ ﺗﻜﺮﻩ ﺧﻠﻔﹶﻪ ،ﺑﻞ ﻫﻲ ﺃﻓﻀﻞ ﻣﻦ ﺍﻻﻧﻔﺮﺍﺩ .ﻭ ﺟﺰﻡ ﺷﻴﺨﻨﺎ ﺑﺄﺎ ﻻ ﺗﺰﻭﻝ ﺣﻴﻨﺌﺬ ،ﺑﻞ ﺍﳉﻤﺎﻋ ﹸﺔ ﺇﻻ ﺧﻠ
ﺍﻻﻧﻔﺮﺍ ﺩ ﺃﻓﻀ ﹸﻞ ﻣﻨﻬﺎ .ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﺍ َﻷ ﻭ ﺟ ﻪ ﻋﻨﺪﻱ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜ ﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ.
ﺨ ﹺﱪ ﺍﻟﺼﺤﻴﺢ" :ﺃﻧﻪ ﺃ ﻣ ﺮ ﺑﺎﻟﺼﻼﺓ ﰲ ﺍﻟﺮﺣﺎ ﹺﻝ ﻳﻮ ﻡ ]ﺗﺘﻤﺔ[ :ﻭﻋﺬ ﺭ ﺍﳉﻤﺎﻋﺔ ﻛﺎﳉﻤﻌﺔ ،ﻣﻄ ﺮ ﻳﺒ ﱡﻞ ﺛﻮﺑﻪ ﻟﻠ
ﻣ ﹶﻄ ﹴﺮ ﻳﺒ ﹼﻞ ﺃﺳ ﹶﻔ ﹶﻞ ﺍﻟﻨﻌﺎ ﹺﻝ" ﲞﻼﻑ ﻣﺎ ﻻ ﻳﺒﻠﻪ .ﻧﻌﻢ ،ﻗﻄﺮ ﺍﳌﺎﺀ ﻣﻦ ﺳﻘﻮﻑ ﺍﻟﻄﺮﻳﻖ ﻋﺬﺭ ،ﻭﺇﻥ ﱂ ﻳﺒﻠﹼﻪ ،ﻟﻐﻠﺒﺔ
ﻼﳒﺎ ﺳﺘﻪ ﺃﻭ ﺍﺳﺘ ﹾﻘﺬﹶﺍﺭﹺﻩ .ﻭ ﻭ ﺣ ﹲﻞ ﱂ ﻳﺄﻣﻦ ﻣﻌﻪ ﺍﻟﺘﻠﻮﺙ ﺑﺎﳌﺸﻲ ﻓﻴﻪ ﺃﻭ ﺍﻟﺰﻟﻖ ،ﻭ ﺣ ﺮ ﺷﺪﻳﺪ ،ﻭﺇﻥ ﻭﺟﺪ ﻇ
ﻉ
ﺱ ﰲ ﺍﻟﻔﺮﺽﹺ ،ﻻ ﺻﺪﺍ ﺽ ﻭﺇﻥ ﱂ ﺗﺒ ﹺﺢ ﺍﳉﻠﻮ ﳝﺸﻲ ﻓﻴﻪ ،ﻭﺑﺮ ﺩ ﺷﺪﻳﺪ ،ﻭﻇﹸﻠﻤ ﹲﺔ ﺷﺪﻳﺪﺓ ﺑﺎﻟﻠﻴﻞ ،ﻭ ﻣﺸﻘ ﹸﺔ ﻣ ﺮ ﹴ
ﺕ ﺍﳉﻤﺎﻋﺔ ﻟﻮ ﹶﻓﺮﻍ
ﻂ ﺃﻭ ﺭﻳﺢ ،ﻓﺘﻜﹾﺮ ﻩ ﺍﻟﺼﻼ ﹸﺓ ﻣﻌﻬﺎ .ﻭﺇﻥ ﺧﺎﻑ ﹶﻓ ﻮ
ﺙ ﻣﻦ ﺑﻮ ﹰﻝ ﺃﻭ ﻏﺎﺋ
ﻳﺴ ﲑ ﻭﻣﺪﺍﻓﹶﻌ ﹸﺔ ﺣ ﺪ
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ﺴ ﻊ ﺽ ﻻ ﻳﺠ ﻮ ﺯ ﹶﻗ ﹾﻄﻌﻪ ،ﻭﳏ ﹼﻞ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺬﻩ :ﺇﻥ ﺍﺗ ﻧﻔﺴﻪ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺟ ﻤ ﻊ ﻭﺣﺪﻭﺛﻬﺎ ﰲ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﺱ ﻻﺋ ﹴﻖ ﺑﻪ ﻭﺇﻥ ﻍ ﻧﻔﺴﻪ ﺃﺩ ﺭ ﻙ ﺍﻟﺼﻼ ﹶﺓ ﻛﺎﻣﻠﺔﹰ ،ﻭﺇﻻ ﺣ ﺮ ﻡ ﺍﻟﺘﺄﺧ ﲑ ﻟﺬﻟﻚ .ﻭﹶﻓ ﹾﻘ ﺪ ﻟﺒﺎ ﹴ ﺚ ﻟﻮ ﹶﻓ ﺮ ﹶ
ﺍﻟﻮﻗﺖ ،ﲝﻴ ﹸ
ﻑ ﻇﺎ ﹴﱂ ﻋﻠﻰ ﻣﻌﺼﻮ ﹴﻡ ﺡ ﻭﺇﻥ ﺃ ﻣﻦ ،ﳌﺸﻘﺔ ﺍﺳﺘﻴﺤﺎﺷﻪ ﻭﺧﻮ ﻭ ﺟ ﺪ ﺳﺎﺗ ﺮ ﺍﻟ ﻌ ﻮﺭﺓ ،ﻭ ﺳﻴ ﺮ ﺭﻓﻘﺔ ،ﳌﹸﺮﻳﺪ ﺳﻔ ﹴﺮ ﻣﺒﺎ ﹴ
ﺐﺾ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳓﻮ ﻗﺮﻳ ﹴ ﺴﺮﹴ ،ﻭﺣﻀﻮ ﺭ ﻣﺮﻳ ﹴ ﺲ ﻏﺮ ﹴﱘ ﻣﻌ ِ
ﻑ ﻣﻦ ﺣﺒ ﹴ ﺲ ﺃﻭ ﻣﺎﻝﹴ ،ﻭﺧﻮ ﺽ ﺃﻭ ﻧﻔ ﹴ ﻣﻦ ﻋﺮ ﹴ
ﺱ ﻋﻨﺪ ﺍﻧﺘﻈﺎ ﹺﺭ ﻩﺑﻼ ﻣﺘﻌﻬﺪ ﻟﻪ ،ﺃﻭ ﻛﺎﻥ ﳓﻮ ﻗﺮﻳﺐ ﳏﺘﻀﺮﺍﹰ ،ﺃﻭ ﱂ ﻳﻜﻦ ﳏﺘﻀﺮﺍﹰ ،ﻟﻜﻦ ﻳﺄﻧﺲ ﺑﻪ ،ﻭ ﹶﻏﹶﻠﺒ ﹸﺔ ﻧﻌﺎ ﹴ
ﺸ ﻲ ﺑﺎﻟﻌﺼﺎ. ﺴ ﻦ ﺍ ﹶﳌ
ﻟﻠﺠﻤﺎﻋﺔ ،ﻭﺷ ﺪ ﹸﺓ ﺟﻮﻉﹴ ،ﻭﻋﻄﹶﺶ ،ﻭﻋﻤﻰ ﺣﻴﺚ ﱂ ﳚﺪ ﻗﺎﺋﺪﹰﺍ ﺑﺄ ﺟ ﺮ ﺓ ﺍ ﳌﹾﺜ ﹺﻞ .ﻭﺇﻥ ﺃﺣ
ﺚ ﻭ ﺟﺒﺖ ،ﻭﻻ ﲢﺼﻞ ﻓﻀﻴﻠ ﹸﺔ ﺚ ﺳﻨﺖ ،ﻭﺇ ﹶﲦ ﻪ ﺣﻴ ﹸ ]ﺗﻨﺒﻴﻪ[ :ﺇﻥ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﲤﻨ ﻊ ﻛﺮﺍﻫ ﹶﺔ ﺗﺮﻛﻬﺎ ﺣﻴ ﹸ
ﺼﺪﻫﺎ ﻱ ﰲ ﺍﻤﻮﻉ ،ﻭﺍﺧﺘﺎﺭ ﻏﲑﻩ ﻣﺎ ﻋﻠﻴﻪ ﲨﻊ ﻣﺘﻘﺪﻣﻮﻥ ﻣﻦ ﺣﺼﻮﳍﺎ ﺇﻥ ﹶﻗ ﺍﳉﻤﺎ ﻋ ﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭ
ﻕ ﺑﺪﻳﻨﺎﺭﹴ ،ﺃﻭ ﻧﺼﻔﹶﻪ ،ﳋ ﹺﱪ ﺃﰊ ﳉﻤﻌﺔ ﺑﹺﻼ ﻋﺬ ﹴﺭ ﺃﻥ ﻳﺘﺼ ﺪ ﺐ ﳌﻦ ﺗﺮﻙ ﺍ ﹸ ﻟﻮﻻ ﺍﻟﻌﺬﺭ ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻳﺴﺘﺤ
ﺩﺍﻭ ﺩ ﻭﻏﲑﻩ.
ﺖ ﲟﻜﹼﺔ ،ﻭﱂ ﺗ ﹸﻘ ﻢ ﺎ ﻟ ﹶﻔ ﹾﻘ ﺪ ﺿ ﻉ ﺷﺮﺍﺋﻄﻬﺎ .ﻭﹸﻓ ﹺﺮ ﺽ ﻋﻴ ﹴﻦ ﻋﻨﺪ ﺍﺟﺘﻤﺎ ﹺ)ﻓﺼﻞ( :ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻫﻲ ﹶﻓ ﺮ
ﺍﻟ ﻌ ﺪﺩ ،ﺃﻭ ﻷﻥ ﺷﻌﺎﺭﻫﺎ ﺍﻹﻇﻬﺎﺭ ،ﻭﻛﺎﻥ ﻣﺴﺘﺨﻔﻴﺎ ﻓﻴﻬﺎ .ﻭﺃﻭﻝ ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺍﳍﺠﺮ ﺓ ﺃﺳ ﻌ ﺪ ﺑ ﻦ
ﺱ ﳍﺎ، ﻉ ﺍﻟﻨﺎ ﹺ ﺕ .ﻭ ﺳ ﻤﻴﺖ ﺑﺬﻟﻚ :ﻻﺟﺘﻤﺎ ﹺ ﻀ ﹸﻞ ﺍﻟﺼﻠﻮﺍ ﺯﺭﺍﺭﺓ ،ﹺﺑﻘﹾﺮﻳ ﺔ ﻋﻠﻰ ﻣﻴ ﹴﻞ ﻣﻦ ﺍﳌﺪﻳﻨ ﺔ .ﻭﺻﻼﺗﻬﺎ ﺃﻓ
ﻒ( ﺐ ﺟ ﻤ ﻌ ﹲﺔ ﻋﻠﻰ( ﻛﻞ )ﻣﻜﱠﻠ ﺖ ﺟﻤﻌﹰﺎ) .ﲡ ﺃﻭ ﻷﻥ ﺁ ﺩ ﻡ ﺍﺟﺘ ﻤ ﻊ ﻓﻴﻬﺎ ﻣﻊ ﺣﻮﺍ َﺀ ﻣ ﻦ ﻣ ﺰ ﺩﻟﻔﹶﺔ ،ﻓﻠﺬﻟﻚ ﺳﻤﻴ
ﺼﻪ) ،ﻣﺘﻮ ﻃ ﻦ( ﺐ ﻟﻨﻘ ﻕ ﺇﻥ ﻛﹸﻮﺗ ﺃﻱ ﺑﺎﻟ ﹴﻎ ﻋﺎﻗﻞﹴ ) ،ﹶﺫ ﹶﻛﺮﹴ ،ﺣ ﺮ( ،ﻓﻼ ﺗﻠﺰ ﻡ ﻋﻠﻰ ﺃﹸﻧﺜﻰ ،ﻭ ﺧﻨﺜﻰ ،ﻭ ﻣ ﻦ ﺑ ﻪ ﹺﺭ
ﲟﺤ ﹼﻞ ﺍﳉﻤﻌﺔ ﻻ ﻳﺴﺎﻓ ﺮ ﻣﻦ ﳏ ﹼﻞ ﺇﻗﺎ ﻣﺘﻬﺎ ﺻﻴﻔﹰﺎ ﻭﻻ ﺷﺘﺎ ٍﺀ ﺇﻻ ﳊﺎﺟﺔ ،ﻛﺘﺠﺎﺭﺓ ،ﻭﺯﻳﺎﺭﺓ) ،ﻏﲑ ﻣﻌﺬﻭﺭ(
ﻀ ﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍ ﹺﻝ ﳏ ﱠﻞ ﺾ ﺇﻥ ﱂ ﳛ ﺑﻨﺤﻮ ﻣﺮﺽ ،ﻣﻦ ﺍﻷﻋﺬﺍﺭ ﺍﻟﱵ ﻣﺮﺕ ﰲ ﺍﳉﻤﺎﻋﺔ ،ﻓﻼ ﺗﻠﺰ ﻡ ﻋﻠﻰ ﻣﺮﻳ ﹴ
ﺐ )ﻋﻠﻰ ﻣﻘﻴ ﹴﻢ( ﲟﺤ ﹼﻞ ﺇﻗﺎﻣﺘﻬﺎ ﻏﲑ ﻣﺘﻮ ﹼﻃﻦﹴ ،ﻛﻤﻦ ﺃﻗﺎﻡ ﲟﺤ ﹼﻞ ﺟ ﻤ ﻌ ﺔ ﺃﺭﺑﻌﺔ ﺇﻗﺎﻣﺘﻬﺎ ،ﻭﺗﻨ ﻌ ﻘ ﺪ ﲟﻌﺬﻭ ﹴﺭ )ﻭ( ﲡ
ﺴ ﻤ ﻊ ﻣﻨ ﻪ
ﺃﻳﺎ ﹴﻡ ﻓﺄﻛﺜﺮ ،ﻭﻫﻮ ﻋﻠﻰ ﻋ ﺰ ﹺﻡ ﺍﻟ ﻌ ﻮ ﺩ ﺇﱃ ﻭ ﻃﻨﹺﻪ ،ﻭﻟﻮ ﺑﻌﺪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ .ﻭﻋﻠﻰ ﻣﻘﻴ ﹴﻢ ﻣﺘﻮ ﹼﻃ ﹴﻦ ﲟﺤ ﹶﻞ ﻳ
ﺍﻟﻨﺪﺍﺀ ﻭﻻ ﻳﺒﻠﹸﻎ ﺃﻫﹶﻠ ﻪ ﺃﺭﺑﻌﲔ ،ﻓﺘﻠﺰﻣﻬﻤﺎ ﺍﳉﹸﻤﻌﺔ )ﻭ( ﻟﻜﻦ )ﻻ ﺗﻨﻌﻘﺪ( ﺍﳉﻤﻌﺔ )ﺑﻪ( ﺃﻱ ﲟﻘﻴ ﹴﻢ ﻏﲑ ﻣﺘﻮ ﹼﻃﻦﹴ،
ﻕ ﻭﺻﺒﺎ( ،ﺑﻞ ﺖ ﻋﻠﻴ ﻪ ﺑﺴﻤﺎ ﻋ ﻪ ﺍﻟﻨﺪﺍ َﺀ ﻣﻨﻬﺎ) .ﻭﻻ ﲟﻦ ﺑ ﻪ ﺭ ﺝ ﺑﻠ ﺪ ﺇﻗﺎﻣﺘﻬﺎ ،ﻭﺇﻥ ﻭ ﺟﺒ ﻭﻻ ﲟﺘﻮ ﹼﻃ ﹴﻦ ﺧﺎﺭ
ﲔ ﳑﻦ ﺗﻨﻌ ﻘ ﺪ ﺑﻪ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮ ﹶﻃ ﻪ ﲨ ﻊ ﺼ ﺢ ﻣﻨﻬﻢ ،ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺗﺄﺧﺮ ﺇﺣﺮﺍﻣﻬﻢ ﻋﻦ ﺇﺣﺮﺍﻡﹺ ﺃﺭﺑﻌ ﺗ
ﻒ ﻓﻴﻪ ﻛﺜﲑﻭﻥ. ﳏﻘﻘﻮﻥ ،ﻭﺇﻥ ﺧﺎﻟ
ﻁ ﻏﲑﻫﺎ ﺳﺘﺔ :ﺍﺣﺪﻫﺎ) :ﻭﻗﻮﻋﻬﺎ ﲨﺎﻋ ﹰﺔ( ﺑﻨﻴﺔ ﺇﻣﺎﻣ ﺔ ﻭﺍﻗﺘﺪﺍﺀٍ، ﻁ( ﻟﺼﺤﺔ ﺍﳉﻤﻌﺔ ﻣﻊ ﺷﺮﻭ )ﻭ ﺷ ﹺﺮ ﹶ
ﺸﺘﺮﻁ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﺮﻛﻌ ﺔ ﺼ ﺢ ﺍﳉﻤﻌﺔ ﺑﺎﻟﻌ ﺪ ﺩ ﹸﻓﺮﺍﺩﻯ ،ﻭﻻ ﺗ ﻣﻘﺘﺮﻧ ﹰﺔ ﺑﺘﺤﺮﻡ )ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷُﻭﱃ( ،ﻓﻼ ﺗ
ﺤﺪﺙ ﺑﻞ ﺙ ﻓﺄ ﱠﰎ ﻛ ﱞﻞ ﻣﻨﻬﻢ ﺭ ﹾﻛ ﻌ ﹰﺔ ﻭﺍ ﺣ ﺪﺓﹰ ،ﺃﻭ ﱂ ﻳ ﺍﻟﺜﺎﻧﻴ ﺔ .ﻓﻠﻮ ﺻﻠﻰ ﺍﻹﻣﺎ ﻡ ﺑﺎﻷﺭﺑﻌﲔ ﺭﻛﻌ ﹰﺔ ﰒ ﺃﺣﺪ ﹶ
ﻁ ﺑﻘﺎ ُﺀ ﺍﻟﻌ ﺪ ﺩ ﺇﱃ ﺳﻼﻡ ﺍﳉﻤﻴﻊ ،ﺣﱴ ﻟﻮ
ﻓﺎﺭﻗﻮﻩ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺃﲤﻮﺍ ﻣﻨﻔﺮﺩﻳﻦ ،ﺃﺟﺰﺃﻢ ﺍﳉﻤﻌﺔ .ﻧﻌﻢ ،ﻳﺸﺘ ﺮ ﹸ
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ﺙ ﻭﺍﺣ ﺪ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﻗﺒﻞ ﺳﻼﻣﻪ ،ﻭﻟﻮ ﺑﻌﺪ ﺳﻼ ﹴﻡ ﻣﻦ ﻋﺪﺍﻩ ﻣﻨﻬﻢ ،ﺑﻄﻠﺖ ﺟﻤﻌﺔ ﺍﻟﻜ ﹼﻞ .ﻭﻟﻮ ﺃﺣ ﺪ ﹶ
ﻉ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﺳﺘﻤﺮ ﻣﻌ ﻪ ﺇﱃ ﺃﻥ ﺳﻠﻢ ،ﺃﺗﻰ ﺑﺮﻛﻌ ﺔ ﺑﻌﺪ ﺳﻼﻣﻪ ﺟﻬﺮﹰﺍ ﻭﲤﹼﺖ ﺟﻤﻌﺘﻪ ﺇﻥ
ﻕ ﺭﻛﻮ
ﺃﹶﺩﺭ ﻙ ﺍﳌﺴﺒﻮ
ﺐ ﻋﻠﻰ ﻣﻦ ﺟﺎﺀ ﺻﺤﺖ ﺟﻤﻌﺔ ﺍﻹﻣﺎﻡ ﻭﻛﺬﺍ ﻣﻦ ﺍﻗﺘﺪﻯ ﺑﻪ ﻭﺃﺩﺭﻙ ﺭﻛﻌ ﹰﺔ ﻣﻌﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ .ﻭﲡ
ﺑﻌﺪ ﺭﻛﻮﻉ .ﺍﻟﺜﺎﻧﻴﺔ :ﻧﻴﺔ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻈﹼﻬﺮ ﻫﻲ ﺍﻟﻼﺯﻣﺔ ﻟﻪ .ﻭﻗﻴﻞ :ﲡﻮﺯ ﻧﻴﺔ
ﺍﻟﻈﻬﺮ .ﻭﺃﻓﱴ ﺑﻪ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺃﻃﺎﻝ ﺍﻟﻜﻼﻡ ﻓﻴﻪ).ﻭ( ﺛﺎﻧﻴﻬﺎ :ﻭﻗﻮﻋﻬﺎ )ﺑﺄﺭﺑﻌﲔ( ﳑﻦ ﺗﻨﻌﻘﺪ ﻢ ﺍﳉﻤﻌﺔ ،ﻭﻟﻮ
ﻣﺮﺿﻰ ،ﻭﻣﻨﻬﻢ ﺍﻷﻣﺎﻡ .ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺭﺑﻌﲔ ﻓﻘﻂ ﻭﻓﻴﻬﻢ ﺃ ﻣ ﻲ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻗﺼﺮ ﰲ ﺍﻟﺘﻌﻠﻢ ،ﱂ ﺗﺼﺢ
ﺼ ﺢ ﺍﳉﻤﻌﺔ ﺑﻪ ﻛﻤﺎ ﺟﺰﻡ ﺑﻪ ﲨﻌﺘﻬﻢ ،ﻟﺒﻄﻼ ﻥ ﺻﻼﺗﻪ ﻓﻴﻨﻘﺼﻮﻥ .ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻘﺼﺮ ﺍﻷ ﻣ ﻲ ﰲ ﺍﻟﺘﻌﻠﻢ ﻓﺘ
ﺏ ﻭﺍﻹﺭﺷﺎﺩ ،ﺗﺒﻌﹰﺎ ﳌﺎ ﺟﺰﻡ ﺑﻪ ﺷﻴﺨﻪ ﰲ ﺷﺮﺡ ﺍﻟﺮﻭﺽ ﰒ ﻗﺎﻝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ: ﺷﻴﺨﻨﺎ ﰲ ﺷﺮ ﺣ ﻲ ﺍﻟﻌﺒﺎ ﹺ
ﻱ .ﺍﻧﺘﻬﻰ .ﻭﻟﻮ ﻧﻘﹶﺼﻮﺍ ﻕ ﺑﻴﻨﻬﻤﺎ ﻏﲑ ﻗﻮ ﺼ ﺮ ﺍﻷﻣﻲ ﰲ ﺍﻟﺘﻌﻠﻢ ،ﻭﺃﻥ ﻻ ﻳﻘﺼﺮ .ﻭﺍﻟﻔﺮ ﻻ ﻓﺮﻕ ﻫﻨﺎ ﺑﲔ ﺃﻥ ﻳﻘ
ﺼﻬﹺﻢ ،ﻟﻌ ﺪ ﹺﻡ ﺳﻤﺎﻋﻬﻢ ﻟﻪ .ﻓﺈﻥ ﻋﺎﺩﻭﺍ ﻗﺮﻳﺒﹰﺎ ﻋﺮﻓﹰﺎ ﺤﺴﺐ ﺭﻛﻦ ﻓﻌ ﹴﻞ ﺣﺎ ﹶﻝ ﻧﻘ ﻓﻴﻬﺎ ﺑﻄﻠﺖ ،ﺃﻭ ﰲ ﺧﻄﺒﺔ ﱂ ﻳ
ﺐ ﺍﻻﺳﺘﺌﻨﺎﻑ ،ﻛﻨﻘﺼﻬﻢ ﺑﲔ ﺍﳋﻄﺒﺔ ﻭﺍﻟﺼﻼﺓ ،ﻻﻧﺘﻔﺎ ِﺀ ﺍﳌﻮﺍﻻ ﺓ ﺟﺎ ﺯ ﺍﻟﺒﹺﻨﺎ ُﺀ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ،ﻭﺇﻻ ﻭ ﺟ
ﻓﻴﻬﻤﺎ.
]ﻓﺮﻉ[ :ﻣﻦ ﻟﻪ ﻣﺴﻜﻨﺎﻥ ﺑﺒﻠﺪﻳﻦ ،ﻓﺎﻟﻌﱪﺓ ﲟﺎ ﻛﺜﺮﺕ ﻓﻴﻪ ﺇﻗﺎﻣﺘﻪ ،ﻓﻴﻤﺎ ﻓﻴﻪ ﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ .ﻭﺇﻥ ﻛﺎﻥ
ﳉﻤﻌﺔ. ﺑﻮﺍﺣﺪ ﺃﻫ ﹲﻞ ﻭﺑﺂﺧﺮ ﻣﺎﻝ ،ﻓﺒﻤﺎ ﻓﻴﻪ ﺃﻫﻠﹸﻪ ،ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﰲ ﺍﻟﻜﻞ ،ﻓﺒﺎﶈﻞ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺣﺎﻟﺔ ﺇﻗﺎ ﻣ ﺔ ﺍ ﹸ
ﻭﻻ ﺗﻨﻌ ﻘ ﺪ ﺍﳉﹸﻤﻌ ﹸﺔ ﺑﺄﻗ ﹼﻞ ﻣﻦ ﺃﺭﺑﻌﲔ ،ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﻨﻌﻘﺪ ﻋﻨﺪﻩ ﺑﺄﺭﺑﻌﺔ ،ﻭﻟﻮ ﻋﺒﻴﺪﹰﺍ
ﺃﻭ ﻣﺴﺎﻓﺮﻳﻦ .ﻭﻻ ﻳﺸﺘﺮﻁ ﻋﻨﺪﻧﺎ ﺇﺫ ﹸﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻹِﻗﺎﻣﺘﻬﺎ ﻭﻻ ﻛﹶﻮ ﹸﻥ ﳏﻠﹼﻬﺎ ﻣﺼ ﺮﺍﹰ ،ﺧﻼﻓﹰﺎ ﻟﻪ ﻓﻴﻬﻤﺎ .ﻭ ﺳﺌﻞ
ﺼﻠﹼﻮﻥ ﺍﳉﻤﻌﺔ ﺃﻭ ﺍﻟﻈﹼﻬﺮ؟ ﻓﺄﺟﺎﺏ ﺭﲪﻪ ﺍﷲ : ﺍﻟﺒﻠﻘﻴﲏ ﻋﻦ ﺃﻫ ﹺﻞ ﻗﺮﻳ ﺔ ﻻ ﻳﺒﻠﹸﻎ ﻋﺪ ﺩﻫﻢ ﺃﺭﺑﻌﲔ ،ﻫﻞ ﻳ
ﺼﻠﹼﻮﺍ ﺍﳉﹸﻤﻌﺔ ،ﻭﻫﻮ ﹶﻗﻮﹺﻱ ،ﻓﺈﹺﺫﺍ ﻳﺼﻠﹼﻮﻥ ﺍﻟﻈﱡﻬ ﺮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌ ﻲ .ﻭﻗﺪ ﺃﺟﺎﺯ ﲨ ﻊ ﻣﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺃﻥ ﻳ
ﹶﻗﱡﻠﺪﻭﺍ ﺃﻱ ﲨﻴﻌﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ،ﻓﺈﹺﻢ ﻳﺼﻠﻮﻥ ﺍﳉﻤﻌﺔ .ﻭﺇﻥ ﺍﺣﺘﺎﻃﻮﺍ ﻓﺼﻠﹼﻮﺍ ﺍﳉﻤﻌ ﹶﺔ ﰒ ﺍﻟﻈﹼﻬ ﺮ
ﻛﺎﻥ ﺣﺴﻨﹰﺎ).ﻭ( ﺛﺎﻟﺜﻬﺎ :ﻭﻗﻮﻋﻬﺎ )ﲟﺤ ﹶﻞ ﻣﻌﺪﻭ ﺩ ﻣﻦ ﺍﻟﺒﻠﺪ( ﻭﻟﻮ ﺑﻔﻀﺎ ٍﺀ ﻣﻌﺪﻭﺩ ﻣﻨﻬﺎ ،ﺑﺄﻥ ﻛﺎﻥ ﰲ ﳏ ﹼﻞ ﻻ
ﺼ ﺮ
ﺴ ﹶﻔ ﺮ ﺍﻟ ﹶﻘ
ﺼ ﺮ ﻓﻴﻪ ﺍﻟﺼﻼﺓﹸ ،ﻭﺇﻥ ﱂ ﻳﺘﺼﻞ ﺑﺎﻷﺑﻨﻴﺔ ،ﲞﻼﻑ ﳏ ﹶﻞ ﻏ ﲑ ﻣﻌﺪﻭ ﺩ ﻣﻨﻬﺎ ،ﻭﻫﻮ ﻣﺎ ﳚﻮﺯ ﺍﻟ ﺗ ﹾﻘ
ﻣﻨﻪ.
ﺤﺮﻡ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﺗﻌﻄﻴ ﹸﻞ ]ﻓﺮﻉ[ :ﻟﻮ ﻛﺎﻥ ﰲ ﻗﺮﻳﺔ ﺃﺭﺑﻌﻮﻥ ﻛﺎﻣﻠﻮﻥ ﹶﻟ ﹺﺰ ﻣﺘﻬﻢ ﺍﳉﹸﻤﻌﺔ ،ﺑﻞ ﻳ
ﳏﱢﻠﻬﹺﻢ ﻣﻦ ﺇﻗﺎﻣﺘﻬﺎ ،ﻭﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ ﰲ ﺑﻠﺪ ﺃﺧﺮﻯ ،ﻭﺇﻥ ﺳﻤﻌﻮﺍ ﺍﻟﻨﺪﺍﺀ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ﻭﻏﲑﻩ :ﺇﻢ ﺇﺫﺍ
ﺨﻴﺮﻭﻥ ﺑﲔ ﺃﻥ ﻳﺤﻀﺮﻭﺍ ﺍﻟﺒﻠ ﺪ ﻟﻠﺠﻤﻌﺔ ،ﻭﺑﲔ ﺃﻥ ﻳﻘﻴﻤﻮﻫﺎ ﰲ ﻗﺮﻳﺘﻬﻢ، ﺳﻤﻌﻮﺍ ﺍﻟﻨﺪﺍ َﺀ ﻣﻦ ﻣﺼﺮ ،ﻓ ﻬ ﻢ ﻣ
ﻭﺇﺫﺍ ﺣﻀﺮﻭﺍ ﺍﻟﺒﻠ ﺪ ﻻ ﻳ ﹾﻜ ﻤ ﹾﻞ ﻢ ﺍﻟﻌﺪ ﺩ ﻷﻢ ﰲ ﺣﻜﻢ ﺍﳌﺴﺎﻓﺮﻳﻦ ،ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﺮﻳﺔ ﲨﻊ ﺗﻨ ﻌ ﻘ ﺪ ﺑﹺﻬﻢ
ﺴﻌ ﻲ ﺇﱃ ﺑﻠ ﺪ ﻳﺴﻤﻌﻮﻥ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻟﻨﺪﺍ ُﺀ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺠﻴﻞ:
ﻀﻬﹺﻢ ﻣﻨﻬﺎ ﻳﻠﺰﻣﻬﻢ ﺍﻟ
ﻉ ﺑﻌ
ﺍﳉﻤﻌﺔ ﻭﻟﻮ ﺑﺎﻣﺘﻨﺎ ﹺ
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ﺿ ﻊ ﻣﺘﻘﺎﺭﺑ ﹲﺔ ﻭﲤﻴ ﺰ ﻛ ﱞﻞ ﺑﺎﺳﻢﹴ ،ﻓﻠﻜ ﹶﻞ ﺣﻜ ﻤ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺇﳕﺎ ﻳﺘﺠﻪ ﺫﻟﻚ ﺇﻥ ﻋ ﺪ ﻛﻞ ﻭﻟﻮ ﺗﻌ ﺪ ﺩﺕ ﻣﻮﺍ
ﻣﻊ ﺫﻟﻚ ﻗﺮﻳﺔ ﻣﺴﺘﻘﻠﺔ ﻋﺮﻓﹰﺎ.
ﺿ ﹴﻊ ﺁﺧﺮ ،ﻓﺴﻜﻨﻮﺍ ﻓﻴ ﻪ ﻭﻗﹶﺼ ﺪﻫﻢ
]ﻓﺮﻉ[ :ﻟﻮ ﹶﺃ ﹾﻛ ﺮ ﻩ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺃﻫ ﹶﻞ ﻗﺮﻳ ﺔ ﺇﻥ ﻳﻨﺘﻘﻠﻮﺍ ﻣﻨﻬﺎ ﻭﻳﺒﻨﻮﺍ ﰲ ﻣ ﻮ
ﺍﻟ ﻌ ﻮ ﺩ ﺇﱃ ﺍﻟﺒﻠ ﺪ ﺍﻷ ﻭ ﹺﻝ ﺇﺫﺍ ﻓﺮﺝ ﺍﷲ ﻋﻨﻬﻢ ،ﻻ ﺗﻠﺰﻣﻬﻢ ﺍﳉﻤﻌﺔ ،ﺑﻞ ﻻ ﺗﺼ ﺢ ﻣﻨﻬﻢ ،ﻟﻌ ﺪ ﹺﻡ ﺍﻻﺳﺘﻴﻄﺎﻥ).ﻭ(
ﺻﻠﹼﻮﺍ ﻇﻬﺮﺍﹰ،
ﻚ ﰲ ﺫﻟﻚ ، ﺭﺍﺑﻌﻬﺎ :ﻭﻗﻮﻋﻬﺎ )ﰲ ﻭﻗﺖ ﻇﻬﺮ( ﻓﻠﻮ ﺿﺎﻕ ﺍﻟﻮﻗﺖ ﻋﻨﻬﺎ ﻭﻋﻦ ﺧﻄﺒﺘﻴﻬﺎ ،ﺃﻭ ﺷ
ﺖ ﻳﻘﻴﻨﺎﹰ ،ﺃﻭ ﻇﻨﺎﹰ ،ﻭﻫﻢ ﻓﻴﻬﺎ ،ﻭﻟﻮ ﻗﹸﺒﻴ ﹶﻞ ﺍﻟﺴﻼﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﺈﹺﺧﺒﺎ ﹺﺭ ﻋﺪﻝﹴ ،ﻋﻠﻰ ﺝ ﺍﻟﻮﻗ ﻭﻟﻮ ﺧﺮ
ﻚ ﰲ ﺧﺮﻭﺟﹺﻪ ،ﻷﻥ ﻑ ﻣﺎ ﻟﻮ ﺷ ﺖ ﺍﳉﻤﻌﺔ ،ﲞﻼ ﺐ ﺍﻟﻈﻬﺮ ،ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ،ﻭﻓﺎﺗ ﺍ َﻷ ﻭﺟﻪ ،ﻭ ﺟ
ﺍﻷﺻ ﹶﻞ ﺑﻘﺎﺅ ُﺀ .ﻭﻣﻦ ﺷﺮﻭﻃﻬﻤﺎ ﺃﻥ ﻻ ﻳﺴﺒﻘﻬﺎ ﺑﺘﺤﺮﻡ ،ﻭﻻ ﻳﻘﺎﺭﹺﺎ ﻓﻴﻪ ﲨﻌﺔ ﲟﺤﻠﻬﺎ ،ﺇﻻ ﺃﻥ ﹶﻛﹸﺜ ﺮ ﹶﺃ ﻫﻠﹸﻪ،
ﻕ ﻣﺆ ﺫ ﻓﻴﻪ ،ﻛﺤ ﺮ ﻭﺑ ﺮ ﺩ ﺷﺪﻳ ﺪﻳﻦ، ﺴ ﺮ ﺍﺟﺘﻤﺎ ﻋﻬﻢ ﲟﻜﺎ ﻥ ﻭﺍﺣ ﺪ ﻣﻨﻪ ﻭﻟﻮ ﻏﲑ ﻣﺴﺠﺪ ﻣﻦ ﻏ ﹺﲑ ﳊﻮ ﻭ ﻋ
ﺴﺒﹺﻬﺎ.ﻓﻴﺠﻮ ﺯ ﺣﻴﻨﺌ ﺬ ﺗﻌ ﺪﺩﻫﺎ ﻟﻠﺤﺎ ﺟ ﺔ ﲝ
ﺕ ﻧ ﹾﻔﻼﹰ ،ﻭﻟﻮ ﻼ ﺍﻧﻌﻘﺪ ﺻﻼﹼﻫﺎ ﺟﺎﻫ ﹰ ﺼ ﺢ ﹸﻇ ﻬ ﺮ ﻣ ﻦ ﻻ ﻋ ﹾﺬ ﺭ ﻟﻪ ﻗﺒﻞ ﺳﻼﻡ ﺍﻹﻣﺎﻡ ،ﻓﺈﻥ ]ﻓﺮﻉ[ :ﻻ ﻳ
ﲔ ﻭﺍﻟﺼﻼﺓ ،ﻭﺇﻥ ﻋﻠ ﻢ ﺖ ﻋﻦ ﺃﻗ ﱢﻞ ﻭﺍﺟﹺﺐ ﺍﳋﻄﺒﺘ ﹺ ﻀ ﹺﻖ ﺍﻟ ﻮ ﹾﻗ
ﺼﻠﹼﻮﺍ ﺍﻟﻈﹼﻬ ﺮ ﱂ ﻳﺼﺢ ،ﻣﺎ ﱂ ﻳ ﺗﺮﻛﹶﻬﺎ ﺃ ﻫ ﹸﻞ ﺑﹶﻠ ﺪ ﻓ
ﻣ ﻦ ﻋﺎﺩﻢ ﺃﻧﻬﻢ ﻻ ﻳﻘﻴﻤﻮﻥ ﺍﳉﻤﻌﺔ).ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﻭﻗﻮﻋﻬﺎ( ﺃﻱ ﺍﳉﻤﻌﺔ) ،ﺑﻌﺪ ﺧﻄﺒﺘﲔ( ﺑﻌﺪ ﺯﻭﺍﻝﹴ ،ﳌﺎ
ﻉ ﺻﻼ ﺓ ﺍﳉﹸﻤﻌﺔ ﺑﻌ ﺪ ﻁ ﻭﻗﻮ ﺸﺘ ﺮ ﹸ
ﺨ ﹾﻄﺒﺘﲔ" )ﺑﺄﺭﻛﺎﻤﺎ( ﺃﻱ ﻳ ﺼ ﱢﻞ ﺍﳉﻤﻌﺔ ﺇﻻ ﹺﺑ ﰲ ﺍﻟﺼﺤﻴﺤﲔ :ﺃﻧﻪ "ﱂ ﻳ
ﺧﻄﺒﺘﲔ ﻣﻊ ﺇﺗﻴﺎ ﻥ ﺃﺭﻛﹶﺎﻧﹺﻬﻤﺎ ﺍﻵﺗﻴﺔ) ،ﻭﻫﻲ( ﲬﺴﺔ .ﺃﺣﺪﻫﺎ) :ﺣﻤ ﺪ ﺍﷲ ﺗﻌﺎﱃ() .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﺻﻼ ﹲﺓ ﻋﻠﻰ
ﺍﻟﻨﱯ( )ﺑﻠﻔﻈﻬﻤﺎ( :ﺃﻱ ﺣ ﻤ ﺪ ﺍﷲ ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺭﺳﻮ ﹶﻝ ﺍﷲ ،ﻛﺎﳊﻤ ﺪ ﷲ ،ﺃﻭ ﺃ ﺣ ﻤ ﺪ ﺍﷲ ،ﻓﻼ ﻳﻜﻔﻲ:
ﺻﻞﱢ ،ﺃﻭ ﺻﻠﻰ ﺍﷲ ،ﺃﻭ ﹸﺃﺻﻠﻲ ﻋﻠﻰ ﺸ ﹾﻜ ﺮ ﷲ ،ﺃﻭ ﺍﻟﺜﱠﻨﺎ ُﺀ ﷲ ،ﻭﻻ :ﺍﳊﹶﻤ ﺪ ﻟﻠﺮﲪﻦﹺ ،ﺃﻭ ﻟﻠﺮﺣﻴﻢﹺ ،ﻭﻛﺎﻟﱠﻠ ﻬ ﻢ ﺍﻟ
ﱯ ﺃﻭ ﺍﳊﺎﺷ ﹺﺮ ﺃﻭ ﳓﻮﻩ ﻓﻼ ﻳﻜﻔﻲ :ﺍﻟﱠﻠ ﻬ ﻢ ﺳﻠﻢ ﻋﻠﻰ ﳏﻤ ﺪ ﻭﺍ ﺭ ﺣ ﻢ ﳏﻤﺪ ،ﺃﻭ ﺃﲪﺪ ،ﺃﻭ ﺍﻟﺮﺳﻮﻝﹺ ،ﺃﻭ ﺍﻟﻨ
ﺡ ﺑﻪ ﲨﻊ ﺻ ﺮ
ﳏﻤﺪﹰﺍ ،ﻭﻻ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ،ﺑﺎﻟﻀﻤﲑ .ﻭﺇﻥ ﺗﻘﺪﻡ ﻟﻪ ﺫ ﹾﻛ ﺮ ﻳ ﺮ ﺟ ﻊ ﺇﻟﻴﻪ ﺍﻟﻀﻤﲑ ،ﻛﻤﺎ
ﳏﻘﻘﻮﻥ .ﻭﻗﺎﻝ ﺍﻟﻜﻤﺎﻝ ﺍﻟ ﺪ ﻣﻴﺮﻱ :ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺴﻬﻮ ﺍﳋﻄﺒﺎﺀ ﰲ ﺫﻟﻚ .ﺍﻧﺘﻬﻰ .ﻓﻼ ﺗ ﻐﺘ ﺮ ﲟﺎ ﲡ ﺪ ﻩ ﻣﺴﻄﻮﺭﹰﺍ
ﺻﻴ ﹲﺔ ﹺﺑﺘﻘﹾﻮﻯ ﺍﷲ( ﻭﻻ ﻑ ﻣﺎ ﻋﻠﻴﻪ ﳏﻘﻘﻮ ﺍﳌﺘﺄﺧﺮﻳﻦ) .ﻭ( ﺛﺎﻟﺜﻬﺎ ) :ﻭ ﺐ ﺍﻟﻨﺒﺎﺗﻴ ﺔ ﻋﻠﻰ ﺧﻼ ﳋ ﹶﻄ ﹺﺾﺍﹸ ﰲ ﺑ ﻌ ﹺ
ﺚ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﺃﻭ ﺯ ﺟ ﺮ ﻋﻦ ﻣ ﻌﺼﻴﺔ، ﻳﺘ ﻌﻴ ﻦ ﹶﻟ ﹾﻔﻈﹸﻬﺎ ﻭﻻ ﺗﻄﻮﹺﻳﻠﻬﺎ ،ﺑﻞ ﻳﻜﻔﻲ ﳓﻮ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﳑﺎ ﻓﻴﻪ ﺣ ﹼ
ﺕ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻈﺎ ﻋ ﺔ ﻷﺎ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﺍﳋﻄﺒﺔ ،ﻓﻼ ﻳﻜﻔﻲ ﳎ ﺮ ﺩ ﺍﻟﺘﺤﺬﻳ ﹺﺮ ﻣﻦ ﻏﹸﺮﻭ ﹺﺭ ﺍﻟﺪﻧﻴﺎ ،ﻭﺫﻛ ﹺﺮ ﺍﳌ ﻮ
ﰐ ﺑﻜﻞ ﻁ ﺃﻥ ﻳﺄ ﹺ ﺸﺘﺮ ﹸ
ﺖ ﻋﻠﻰ ﺍﻷﻣ ﹺﺮ ﺑﺎﻻﺳﺘﻌﺪﺍ ﺩ ﻟﻠﻤﻮﺕ .ﻭﻳ ﻭﺍ َﻷ ﹺﱂ .ﻗﺎﻝ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ :ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﻣﺎ ﺍﺷﺘﻤﹶﻠ
ﺐ ﺍﻷﺭﻛﺎﻥ ﺐ ﺍﳋﻄﻴ ﺏ ﺃﻥ ﻳﺮﺗ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺜﻼﺛﺔ )ﻓﻴﻬﻤﺎ( ،ﺃﻱ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﺓ ﻣﻦ ﺍﳋﻄﺒﺘﲔ .ﻭﻳﻨ ﺪ
ﰐ ﺃ ﻭ ﹰﻻ ﺑﺎﳊﻤﺪ ،ﻓﺎﻟﺼﻼﺓ ،ﻓﺎﻟﻮﺻﻴﺔ ،ﻓﺒﺎﻟﻘﺮﺍﺀﺓ ،ﻓﺒﺎﻟﺪﻋﺎ ِﺀ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﻗﺮﺍ َﺀ ﹸﺓ ﺍﻟﺜﻼﺛﺔ ،ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﺑﺄﻥ ﻳﺄ ﹶ
ﺴ ﻦ ﺑﻌﺪ ﻓﺮﺍﻏﻬﺎ ﻗﺮﺍ َﺀ ﹸﺓ "ﻕ" ﺃﻭ ﺑﻌﻀﻬﺎ ﰲ ﻛﻞ ﲨﻌﺔ،
ﺁﻳ ﺔ( ﻣﻔﻬﻤﺔ )ﰲ ﺇﺣﺪﺍﳘﺎ( ،ﻭﰲ ﺍﻷﻭﱃ ﹶﺃﻭﱃ .ﻭﺗ
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ﻱ ﻟﻠﻤﺆﻣﻨﲔ ﺇﻥ ﱂ ﻳﺘﻌﺮﺽ ﻟﻠﻤﺆﻣﻨﺎﺕ ،ﺧﻼﻓﹰﺎ ﻟﻸ ﹾﺫﺭﻋﻲ) ،ﻭﻟﻮ( ﻟﻼﺗﺒﺎﻉ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﺩﻋﺎ ٌﺀ( ﺃ ﺧﺮﻭ
ﺺ ﺍﳊﺎﺿﺮﻳﻦ )ﰲ( ﺧﻄﺒ ﺔ ﺼ ﺪ ﲣﺼﻴ ﺑﻘﻮﻟﻪ ) :ﺭ ﺣ ﻤﻜﹸﻢ ﺍﷲ( ،ﻭﻛﺬﺍ ﺑﻨﺤﻮ :ﺍﻟﱠﻠ ﻬ ﻢ ﺃ ﹺﺟﺮﻧﺎ ﻣﻦ ﺍﻟﻨﺎ ﹺﺭ ﺇ ﹾﻥ ﹶﻗ
ﺴ ﻦ ﺍﺗﻔﺎﻗﺎﹰ ،ﺇﻻ ﻣ ﻊ ﺧﺸﻴ ﺔ ﻓﺘﻨﺔ ،ﻓﻴﺠﹺﺐ، ﺻﻪ ﻻ ﻳ
ﻒ .ﻭﺍﻟﺪﻋﺎﺀ ﻟﻠﺴﻠﻄﺎ ﻥ ﲞﺼﻮ ﻒ ﻭﺍﳋﻠ ﻉ ﺍﻟﺴﻠ
)ﺛﺎﻧﻴ ﺔ( ﻻﺗﺒﺎ ﹺ
ﺴ ﻦﺼ ﹶﻔ ﺔ ﻛﺎﺫﺑ ﺔ ﺇﻻ ﻟﻀﺮﻭ ﺭ ﺓ .ﻭﻳ
ﺻﻔﹸﻪ ﺑ
ﺻﻔﻪ ،ﻭﻻ ﻳﺠﻮ ﺯ ﻭ ﻭﻣﻊ ﻋﺪﻣﻬﺎ ﻻ ﺑﺄﺱ ﺑﻪ ،ﺣﻴﺚ ﻻ ﳎﺎﺯﻓﺔ ﰲ ﻭ
ﺍﻟﺪﻋﺎ ُﺀ ﻟﻮﻻ ﺓ ﺍﻟﺼﺤﺎﺑ ﺔ ﻗﹶﻄﻌﺎﹰ ،ﻭﻛﺬﺍ ﻟﻮﻻ ﺓ ﺍﳌﺴﻠﻤﲔ ﻭﺟﻴﻮﺷﻬﻢ ،ﺑﺎﻟﺼﻼﺡﹺ ،ﻭﺍﻟﻨﺼﺮﹺ ،ﻭﺍﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻌﺪﻝ.
ﻁ ﺃﻥ ﻻ ﻳﻄﻴﻠﹶﻪ ﺇﻃﺎﻟ ﹶﺔ ﺸﺘﺮ ﹸﺐ ﻻ ﻳﻘ ﹶﻄ ﻊ ﺍﻟﻮﻻﺓ ،ﻣﺎ ﱂ ﻳﻌﺪ ﺑﻪ ﻣﻌﺮﹺﺿﹰﺎ ﻋﻦ ﺍﳋﻄﹸﺒﺔ .ﻭﰲ ﺍﻟﺘ ﻮﺳﻂ ﻳ ﻭ ﺫﻛﹸﺮ ﺍﳌﻨﺎﻗ ﹺ
ﺽ ﻣﻦ ﺍﳋﹸﻄﺒ ﺔ ﻚ ﰲ ﺗﺮ ﻙ ﹶﻓ ﺮ ﹺ ﺗﻘﻄ ﻊ ﺍﳌﻮﺍﻻﺓﹶ ،ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻛﺜ ﲑ ﻣﻦ ﺍﳋﹸﻄﺒﺎﺀ ﺍﳉﻬﺎﻝ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﹶﻟ ﻮ ﺷ
ﺽ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ،ﺃﻭ ﺍﻟﻮﺿﻮﺀ. ﻚ ﰲ ﺗﺮ ﻙ ﻓﺮ ﹴ ﺸ ﺑﻌ ﺪ ﻓﺮﺍﻏﻬﺎ ﱂ ﻳﺆﺛﺮ ﻛﻤﺎ ﻻ ﻳﺆﺛﹼﺮ ﺍﻟ
ﻉ ﺃﺭﺑﻌﲔ( ﺃﻱ ﺗﺴﻌ ﺔ ﻭﺛﻼﺛﲔ ﺳﻮﺍﻩ ،ﳑﻦ ﺗﻨﻌﻘﺪ ﻢ ﺍﳉﻤﻌ ﹸﺔ ﻁ ﻓﻴﻬﻤﺎ( ،ﺍﳋﹸﻄﺒﺘﲔ) ،ﺇﲰﺎ ) ﻭ ﺷ ﹺﺮ ﹶ
ﺼ ﺢ ﻣﻊ ﺻﻢ ،ﻭﻻ ﺗ ﻀﻬﻢ ﺃ ﺐ ﺍﳉﻤﻌ ﹸﺔ ﻋﻠﻰ ﺃﺭﺑﻌﲔ ﺑﻌ )ﺍﻷﺭﻛﺎﻥ( ﻻ ﲨﻴﻊ ﺍﳋﻄﺒ ﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻻ ﲡ
ﻒ ﻓﻴﻪ ﺟ ﻤ ﻊ ﻛﺜﲑﻭﻥ ،ﻓﻠﻢ ﻳﺸﺘﺮﻃﻮﺍ ﻉ ﺭﻛ ﹺﻦ ﺍﳋﹸﻄﺒ ﺔ ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ ﻓﻴﻬﻤﺎ ،ﻭﺇﻥ ﺧﺎﻟ ﻂ ﳝﻨﻊ ﲰﺎ ﻭﺟﻮ ﺩ ﹶﻟ ﻐ
ﻁ ﻛﻮﻧﻬﻢ ﲟﺤ ﹼﻞ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﺾ ﺍﳌﻮﺍﺿﻊ ،ﻭﻻ ﻳﺸﺘ ﺮ ﹸ ﺇﻻ ﺍﳊﻀﻮ ﺭ ﻓﻘﻂ .ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﻛﻼ ﻡ ﺍﻟﺸﻴﺨﲔ ﰲ ﺑﻌ ﹺ
ﻒ .ﻭﻓﺎﺋﺪﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻣﻊ ﻋﺪ ﹺﻡ ﻒ ﻭﺍﳋﹶﻠ ﺴﹶﻠ ﻉ ﺍﻟ ﻓﹶﻬ ﻤﻬﻢ ﳌﺎ ﻳﺴﻤﻌﻮﻧﻪ) .ﻭ( ﺷﺮﹺﻁ ﻓﻴﻬﻤﺎ ) ﻋﺮﺑﻴﺔ( ﻻﺗﺒﺎ ﹺ
ﺖ ﻆ ﰲ ﺍﳉﻤﻠﺔ .ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ .ﻭﺇﻥ ﱂ ﳝﻜ ﻦ ﺗﻌﻠﻤﻬﺎ ﺑﺎﻟ ﻌﺮﺑﻴﺔ ﻗﺒ ﹶﻞ ﺿﻴ ﹺﻖ ﺍﻟﻮ ﹾﻗ ﻣ ﻌ ﹺﺮﹶﻓﺘﻬﻢ ﳍﺎ ﺍﻟﻌﻠ ﻢ ﺑﺎﻟ ﻮ ﻋ
ﺐ ﻛﻞ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ) ،ﻭﻗﻴﺎ ﻡ ﻗﺎﺩ ﹴﺭ ﻋﻠﻴﻪ ،ﻭ ﹸﻃ ﻬ ﺮ( ﺐ ﻣﻨﻬﻢ ﻭﺍﺣ ﺪ ﹺﺑﻠﺴﺎﹺﻧﻬﹺﻢ ،ﻭﺇ ﹾﻥ ﺃﻣﻜ ﻦ ﺗﻌﻠﻤﻬﺎ ﻭ ﺟ ﺧ ﹶﻄ
ﺲ ﻏ ﲑ ﻣ ﻌ ﹸﻔ ﻮ ﻋﻨﻪ ،ﰲ ﺛﹶﻮﺑﻪ ،ﻭﺑﺪﻧﹺﻪ ،ﻭﻣﻜﺎﻧﹺﻪ) .ﻭﺳﺘ ﺮ( ﻟﻠ ﻌ ﻮ ﺭ ﺓ) .ﻭ( ﺙ ﺃﻛﺒﺮ ﻭﺃﺻﻐﺮ ،ﻭﻋﻦ ﹶﳒ ﹴ ﻣﻦ ﺣ ﺪ
ﺱ ﺑﻴﻨﻬﻤﺎ( ﺑﻄﻤﺄﻧﻴﻨﺔ ﻓﻴﻪ ،ﻭﺳ ﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻘ ﺪ ﹺﺭ ﺳﻮ ﺭ ﺓ ﺍﻹِﺧﻼﺹ ،ﻭﺃﻥ ﻳﻘﺮﺃﻫﺎ ﻓﻴﻪ .ﻭﻣﻦ ﻁ )ﺟﻠﻮ ﺷ ﹺﺮ ﹶ
ﺠﻠﺲ ﺴﺒﺘﺎ ﻭﺍ ﺣﺪﺓ ،ﻓﻴ ﺠﻠﺲ ﺣ ِ ﺴ ﹾﻜﺘ ﺔ ﻭﺟﻮﺑﹰﺎ .ﻭﰲ ﺍﳉﻮﺍﻫﺮ :ﻟﻮ ﱂ ﻳ ﺼ ﹶﻞ ﺑﻴﻨﻬﻤﺎ ﺑ ﺐ ﻗﺎﻋﺪﹰﺍ ﻟﻌﺬ ﹴﺭ ﹶﻓ ﺧﻄﹶ
ﻼ ﻋﺮﻓﹰﺎ .ﻭ ﺳﻴﺄﰐ ﺼ ﹶﻞ ﻃﻮﻳ ﹰ ﻭﻳﺄﰐ ﺑﺜﺎﻟﺜﺔ) .ﻭﻭﻻ ٌﺀ( ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺃﺭﻛﺎﻧﹺﻬﻤﺎ ﻭﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﺼﻼﺓ ،ﺑﺄﻥ ﻻ ﻳﻔ
ﻂ ﺬﺍ ﻫﻨﺎ ،ﻭﻳﻜﻮﻥ ﲔ ﺑ ﻔ ﻌ ﹺﻞ ﺭ ﹾﻛﻌﺘﲔ ،ﺑﻞ ﺑﺄﻗ ﹼﻞ ﳎﺰﹺﻯﺀٍ ،ﻓﻼ ﻳﺒﻌﺪ ﺍﻟﻀﺒ ﹸ ﺃ ﱠﻥ ﺍﺧﺘﻼ ﹶﻝ ﺍ ﹸﳌﻮﺍﻻ ﺓ ﺑﲔ ﺍﻤﻮﻋﺘ ﹺ
ﺑﻴﺎﻧﹰﺎ ﻟﻠ ﻌﺮﻑ.
ﺱ ﺑﺎﳌﺎﺀِ ،ﻓﺈﹺﻥ ﻋﺠﺰ ،ﺳ ﻦ )ﻭ ﺳ ﻦ ﳌﹸﺮﻳﺪﻫﺎ( ﺃﻱ ﺍﳉﻤﻌﺔ ،ﻭﺇﻥ ﱂ ﺗﻠﺰﻣﻪ) ،ﻏﺴ ﹲﻞ( ﺑﹺﺘﻌﻤﻴ ﹺﻢ ﺍﻟﺒ ﺪ ﻥ ﻭﺍﻟﺮﺃ ﹺ
ﺸ ﻲ ﻣﻨﻪ ﻣ ﹾﻔﻄﺮﹰﺍ ﺗ ﺮﻛﹸﻪ ،ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻷﻏﹾﺴﺎ ﹺﻝ ﺠ ﹴﺮ( .ﻭﻳﻨﺒﻐﻲ ﻟﺼﺎﺋ ﹴﻢ ﺧ ﻉ )ﹶﻓ
ﺴﻞﹺ) ،ﺑ ﻌ ﺪ( ﻃﹸﻠﻮ ﹺ ﺗﻴﻤﻢ ﺑﻨﻴﺔ ﺍﻟ ﻐ
ﻑﰲ ﺴ ﹺﻞ ﺃﻭﱃ ،ﻟﻠﺨﻼ ﺴ ﹸﻞ ﻭﺍﻟﺘﺒﻜﲑ ،ﻓﻤﺮﺍﻋﺎﺓ ﺍﻟ ﻐ ﺽ ﺍﻟ ﻐ
ﺍﳌﺴﻨﻮﻧﺔ ،ﻭﻗﹶﺮﺑ ﻪ ﻣﻦ ﺫﹶﻫﺎﺑﻪ ﺇﻟﻴﻬﺎ ﺃ ﹾﻓﻀﻞ .ﻭﻟﻮ ﺗﻌﺎﺭ
ﺴ ﹸﻞ ﺍﻟﻌﻴﺪﻳﻦ ،ﻭﺍﻟﻜﹸﺴﻮﻓﲔ ،ﻭﺍﻻ ﺳﺘﺴﻘﺎﺀ، ﻭﺟﻮﺑﻪ ،ﻭﻣﻦ ﰒ ﹸﻛ ﹺﺮ ﻩ ﺗﺮﻛﻪ .ﻭ ﻣ ﻦ ﺍﻷﻏﺴﺎ ﹺﻝ ﺍﳌﺴﻨﻮﻧ ﺔ :ﹶﻏ
ﺴ ﹸﻞ ﻏﺎﺳﻞ ﺍﳌﻴﺖ ،ﻭﺍﻟﻐﺴ ﹸﻞ ﻟﻼ ﻋﺘﻜﺎﻑ ،ﻭﻟ ﹸﻜ ﱢﻞ ﻟﻴﻠ ﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﳊﺠﺎ ﻣﺔ ،ﻭﻟﺘ ﻐﻴ ﹺﺮ ﻭﺃﻏﹾﺴﺎ ﹸﻝ ﺍﳊﺞ ،ﻭ ﹶﻏ
ﺴ ﹸﻞ ﺍﻟﻜﺎﻓ ﹺﺮ ﺇﺫﺍ ﺃﺳﻠ ﻢ ﻟﻸَﻣﺮ ﺑﻪ ﻭﱂ ﳚﺐ ،ﻷ ﹼﻥ ﻛﺜﲑﻳﻦ ﺃﺳﻠﻤﻮﺍ ﻭﱂ ﻳﺆﻣﺮﻭﺍ ﺑﻪ .ﻭﻫﺬﺍ ﺇﺫﺍ ﱂ
ﺍﳉﺴﺪ ،ﻭ ﹸﻏ
63
ﺐ ﺍﻟﻐﺴ ﹸﻞ .ﻭﺇﻥ ﺍ ﹾﻏﺘﺴﻞ ﰲ ﺍﻟﻜﹸﻔﺮﹺ،
ﺐ ﺍﻟﻐﺴ ﹶﻞ ﻣ ﻦ ﺟﻨﺎﺑ ﺔ ﺃﻭ ﳓﻮﻫﺎ ﻭﺇﻻ ﻭ ﺟ ﻳ ﻌﺮﹺﺽ ﻟﻪ ﰲ ﺍﻟﻜﹸﻔ ﹺﺮ ﻣﺎ ﻳﻮ ﹺﺟ
ﻟﺒﻄﻼ ﻥ ﻧﻴﺘ ﻪ .ﻭﺁﻛﺪﻫﺎ ﻏﹸﺴ ﹸﻞ ﺍﳉﻤﻌﺔ ﹼﰒ ﻣ ﻦ ﻏﺴ ﹺﻞ ﺍﳌﻴﺖ.
ﺐ ﻗﹶﻀﺎﺅﻩ ﻷﻧﻪ ]ﺗﻨﺒﻴﻪ[ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﺴ ﻦ ﻗﹶﻀﺎ ًﺀ ﹸﻏﺴﻞ ﺍﳉﻤﻌﺔ ﻛﺴﺎﺋﺮ ﺍﻷﻏﺴﺎ ﹺﻝ ﺍﳌﺴﻨﻮﻧﺔ ﻭﺇﳕﺎ ﹸﻃﻠ
ﻉ
ﺐ ﺇﱃ ﺍﳌﺼﻠﻰ ﻣ ﻦ ﻃﹸﻠﻮ ﹺ ﺐ ﺗ ﹾﻔﻮﹺﻳﺘﻪ) .ﻭﺑﻜﻮ ﺭ( ﻟﻐ ﹺﲑ ﺧﻄﻴ ﹴ ﺇﺫﺍ ﻋﻠ ﻢ ﺃﻧﻪ ﻳﻘﻀﻰ ﺩﺍ ﻭ ﻡ ﻋﻠﻰ ﺃﺩﺍﺋﻪ ،ﻭﺍﺟﺘﻨ
ﺴﻠﻬﺎ ،ﻭﻗﻴﻞ ﺣﻘﻴﻘﺔ ﺑﺄﻥ ﺍﻟﻔﹶﺠﺮﹺ ،ﳌﺎ ﰲ ﺍﳋ ﹺﱪ ﺍﻟﺼﺤﻴ ﹺﺢ" :ﺇﻥ ﻟﻠﺠﺎﺋﻲ ﺑ ﻌ ﺪ ﺍﻏﺘﺴﺎﻟ ﻪ ﻏﹸﺴ ﹶﻞ ﺍﳉﻨﺎﺑ ﺔ ﺃﻱ ﻛ ﻐ
ﺴ ﻦ ﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ ﺃﻭ ﻳ ﻮﻣﻬﺎ ﰲ ﺍﻟﺴﺎﻋ ﺔ ﺍﻷُﻭﱃ ﺑﺪﻧﺔﹰ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ :ﺑ ﹶﻘﺮﺓ ،ﻭﰲ ﺍﻟﺜﺎﻟﺜﺔ: ﻳﻜﻮ ﹶﻥ ﺟﺎﻣﻊ ،ﻷﻧﻪ ﻳ
ﺠ ﹺﺮ
ﲔ ﺍﻟ ﹶﻔ ﻛﺒﺸﹰﺎ ﹶﺃ ﹾﻗ ﺮﻥﹶ ،ﻭﺍﻟﺮﺍﺑﻌﺔ :ﺩﺟﺎﺟﺔ ،ﻭﺍﳋﺎﻣﺴﺔ :ﻋﺼﻔﻮﺭﺍﹰ ،ﻭﺍﻟﺴﺎﺩﺳﺔ :ﺑﻴﻀﺔ" .ﻭﺍﳌﺮﺍ ﺩ ﺃ ﹼﻥ ﻣﺎ ﺑ
ﺴ ﻦ ﻟﻪ ﺍﻟﺘﺄﺧ ﲑ ﺼ ﺮ .ﺃﻣﺎ ﺍﻹِﻣﺎﻡ ﻓﻴ ﺴ ﻢ ﺳﺘﺔ ﺃﺟﺰﺍ ٍﺀ ﻣﺘﺴﺎﻭﻳﺔ ،ﺳﻮﺍﺀ ﺃﻃﺎ ﹶﻝ ﺍﻟﻴﻮﻡ ،ﺃﻡ ﹶﻗ ﺐ ﻳﻨ ﹶﻘ ِ
ﺝ ﺍﳋﻄﻴ ﹺ ﻭﺧﺮﻭ ﹺ
ﻉﰲ ﺴﻜﻴﻨﺔ ،ﻭﺍﻟﺮﺟﻮ ﺏ ﺇﱃ ﺍ ﹸﳌﺼﻠﻰ ﰲ ﻃﺮﻳ ﹴﻖ ﻃﻮﻳﻞﹴ ،ﻣﺎﺷﻴﹰﺎ ﹺﺑ ﺴ ﻦ ﺍﻟﺬﹼﻫﺎ ﻉ .ﻭﻳ ﺖ ﺍﳋﻄﺒﺔ ،ﻟﻼﺗﺒﺎ ﹺ ﺇﱃ ﻭﻗ
ﺼﲑﹴ ،ﻭﻛﺬﺍ ﰲ ﻛ ﹼﻞ ﻋﺒﺎﺩﺓ .ﻭﻳﻜ ﺮ ﻩ ﻋ ﺪ ﻭ ﺇﻟﻴﻬﺎ ،ﻛﺴﺎﺋ ﹺﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﺇﻻ ﻟﻀﻴ ﹺﻖ ﻭﻗﺖ ،ﻓﻴﺠﹺﺐ، ﻃﺮﻳ ﹴﻖ ﺁﺧ ﺮ ﹶﻗ
ﺴﺠﹺﻪ .ﻗﺎﻝ ﻀﻠﹸﻬﺎ ﺍﻷﺑﻴﺾ ،ﻭﻳﻠﻲ ﺍﻷﺑﻴﺾ ﻣﺎ ﺻﺒ ﹶﻎ ﻗﹶﺒﻞ ﻧ ﺇﺫﺍ ﱂ ﻳ ﺪﺭﹺﻛﻬﺎ ﺇﻻ ﺑﻪ) .ﻭﺗﺰﻳ ﻦ ﺑﺄﺣﺴﻦ ﺛﻴﺎﺑﻪ( ﻭﺃ ﹾﻓ
ﻉ ﻣﻨﻪ ﺤ ﺮ ﻡ ﺍﻟﺘﺰﻳﻦ ﺑﺎﳊﺮﻳﺮﹺ ،ﻭﻟﻮ ﹶﻗ ﺰﺍﹰ ،ﻭﻫﻮ ﻧﻮ ﺻﹺﺒ ﹶﻎ ﺑﻌﺪﻩ ،ﻭﻟﻮ ﺑﹺﻐ ﹺﲑ ﺍﳊﹸﻤ ﺮ ﺓ .ﺍﻩ .ﻭﻳ ﺷﻴﺨﻨﺎ :ﻭﻳﻜ ﺮ ﻩ ﻣﺎ
ﻚﰲ ﻛﻤﺪ ﺍﻟﻠﻮﻥ ،ﻭﻣﺎ ﺃﻛﺜﺮﻩ ﻭﺯﻧﹰﺎ ﻣ ﻦ ﺍﳊﺮﻳﺮﹺ ،ﻻ ﻣﺎ ﺃﻗﻠﹼﻪ ﻣﻨﻪ ،ﻭﻻ ﻣﺎ ﺍﺳﺘﻮﻯ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ .ﻭﻟﻮ ﺷ
ﳊﻞﱡ ،ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟ ﻪ. ﺍﻷ ﹾﻛﹶﺜﺮﹺ ،ﻓﺎﻷﺻ ﹸﻞ ﺍ
ﺤ ﺢ ﰲ ﺻﺤ ﱡﻞ ﺍﳊﺮﻳ ﺮ ﻟﻘﺘﺎﻝﹴ ،ﺇﻥ ﱂ ﻳﺠﹺﺪ ﻏﲑﻩ ،ﺃﻭ ﱂ ﻳ ﹸﻘ ﻢ ﻣﻘﺎﻣﻪ ﰲ ﺩ ﹾﻓ ﹺﻊ ﺍﻟﺴﻼﺡ .ﻭ ]ﻓﺮﻉ[ :ﻳ
ﻒﺍﻟﻜﻔﺎﻳ ﺔ ﻗﻮﻝ ﲨﻊ :ﳚﻮ ﺯ ﺍﻟﻘﺒﺎ ُﺀ ﻭﻏﲑﻩ ﳑﺎ ﻳﺼﻠ ﺢ ﻟﻠﻘﺘﺎﻝ ﻭﺇﻥ ﻭ ﹺﺟ ﺪ ﻏﲑﻩ ،ﺇﺭﻫﺎﺑﹰﺎ ﻟﻠﻜﻔﺎﺭ ،ﻛﹶﺘﺤﻠﻴ ﺔ ﺍﻟﺴﻴ
ﺏ ﺇﻥ ﺁﺫﺍﻩ ﻏﲑﻩ ،ﺃﻭ ﻛﺎ ﹶﻥ ﻓﻴﻪ ﻧ ﹾﻔ ﻊ ﻻ ﻳﻮ ﺟ ﺪ ﰲ ﻏ ﹺﲑﻩ ،ﻭﻗﻤﻞ ﱂ ﻳﻨ ﺪﻓﻊ ﺑﻐ ﹺﲑﻩ، ﺠ ﺮ ﹴ ﻀ ﺔ .ﻭﳊﺎ ﺟ ﺔ ﹶﻛ ﹺﺑ ﻔ
ﺲﳉﻴﺐﹺ ،ﻭﻛﻴ ﺤﺔ ،ﻭ ﹺﺯ ﺭ ﺍ ﹶ ﺴﺒ
ﻂ ﺍﻟ ﻭﻻﻣﺮﺃ ﺓ ﻭﻟﻮ ﺑﺎﻓﺘﺮﺍﺵﹴ ،ﻻ ﹶﻟﻪ ،ﺑﻼ ﺣﺎﺋﻞ .ﻭﳛﻞ ﻣﻨﻪ ﺣﱴ ﻟﻠﺮﺟﻞ ﺧﻴ ﹸ
ﺴﺒﺤ ﺔ .ﻭﳚﺐ ﻟﺮﺟ ﹴﻞ ﹶﻟﹺﺒﺴﻪ ﻒ ﻭﺍﻟﺪﺭﺍﻫﻢ ،ﻭﻏﹶﻄﺎ ُﺀ ﺍﻟﻌﻤﺎ ﻣﺔ ،ﻭﻋﻠ ﻢ ﺍﻟﺮﻣﺢ ﻻ ﺍﻟﺸﺮﺍﺑ ﹸﺔ ﺍﻟﱵ ﺑﺮﺃﺱ ﺍﻟ ﺤ ﺍﳌﺼ
ﻱ ﻟﻮ ﻥ ﻛﺎﻥ ،ﺇﻻ ﺏ ﺍﳌﺼﺒﻮﻍ ﺑﺄ ﺲ ﺍﻟﺜﱠﻮ ﹺﺚ ﱂ ﻳﺠﹺﺪ ﺳﺎﺗ ﺮ ﺍﻟ ﻌ ﻮﺭﺓ ﻏﲑﻩ ،ﺣﱴ ﰲ ﺍﳋ ﹾﻠﻮﺓ .ﻭﻳﺠﻮ ﺯ ﻟﺒ ﺣﻴ ﹸ
ﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺘﻨﺠﺲ ﰲ ﻏ ﹺﲑ ﳓ ﹺﻮ ﺍﻟﺼﻼﺓ ،ﺣﻴﺚ ﻻ ﺭﻃﻮﺑﺔﹶ ،ﻻ ﹺﺟﻠﹾﺪ ﻣﻴﺘﺔ ،ﺑﻼ ﺿﺮﻭﺭﺓ، ﺍ ﹸﳌ ﺰ ﻋﻔﹶﺮ .ﻭﻟﹺﺒ
ﻛﺎﻓﺘﺮﺍﺵ ﺟﹺﻠ ﺪ ﺳﺒ ﹴﻊ ﻛﺄﺳﺪ ،ﻭﻟﻪ ﺇﻃﻌﺎ ﻡ ﻣﻴﺘ ﺔ ﻟﻨﺤﻮ ﻃﹶﻴﺮﹴ ،ﻻ ﻛﺎﻓﺮ ،ﻭ ﻣﺘﻨﺠﺲ ﻟﺪﺍﺑﺔ ،ﻭﳛﻞ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ،
ﻆ ﺇﻻ ﰲ ﻣﺴﺠﺪ ،ﻭﺇﻥ ﹶﻗ ﱠﻞ ﺲ ﺑﻐ ﹺﲑ ﻣﻐﱠﻠ
ﺠ ﹴﺝ ﲟﺘﻨ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺍﻟﻌﺎﺝ ﰲ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻠﺤﻴ ﺔ ﺣﻴﺚ ﻻ ﺭﻃﻮﺑﺔ ،ﻭﺇﺳﺮﺍ
ﻆ ﻣﺎﻝ ﻭﻳ ﹾﻜ ﺮ ﻩ ﻭﻟﻮ ﺼﻴ ﺪ ﺃﻭ ﺣ ﹾﻔ ﺐ ﺇﻻ ﻟ ﺽ ﺑﹺﻨﺠﺲﹴ ،ﻻ ﺍﻗﺘﻨﺎ ُﺀ ﻛﻠ ﹴ ﺩﺧﺎﻧﻪ ﺧﻼﻓﹰﺎ ﳉﻤﻊ .ﻭﺗﺴﻤﻴ ﺪ ﺃﺭ ﹴ
ﺤ ﺮ ﻡ ﺑ ﻪ) .ﻭﺗﻌﻤﻢ( ﳋﱪ" :ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﺸﻬﺪ ﺻﺎﱀ ﺑﻐﲑ ﺣﺮﻳﺮ ،ﻭﻳ ﲔ ﻏﲑ ﺍﻟﻜﻌﺒﺔ ،ﻛ ﻤ ﻻﻣﺮﺃﺓ ﺗﺰﻳ
ﻒ ﻣﺎ ﻳ ﺪ ﹼﻝﺚ ﺿﻌﻴ ﺕ .ﻭﻭﺭ ﺩ ﰲ ﺣﺪﻳ ﺴ ﻦ ﻟﺴﺎﺋ ﹺﺮ ﺍﻟﺼﻠﻮﺍ ﳉ ﻤ ﻌ ﺔ" ،ﻭﻳ
ﺏ ﺍﻟ ﻌﻤﺎﺋ ﹺﻢ ﻳ ﻮ ﻡ ﺍ ﹸﺻﺤﺎ ﹺ ﺼﻠﱡﻮ ﹶﻥ ﻋﻠﻰ ﹶﺃ ﻳ
ﻂ ﻃﹸﻮﳍﺎ ﻭ ﻋ ﺮﺿﻬﺎ ﲟﺎ ﻳﻠﻴ ﻖ ﺑﹺﻼﹺﺑﺴِﻬﺎ ﻋﺎﺩﺓﹰ ،ﰲ ﺯﻣﺎﹺﻧﻪ ،ﻓﹺﺈ ﹾﻥ ﺯﺍ ﺩ ﻓﻴﻬﺎ ﻋﻠﻰ
ﺿﺒ ﹸ
ﻋﻠﻰ ﺃﻓﻀﻠﻴ ﺔ ﻛﺒﺮﹺﻫﺎ .ﻭﻳﻨﺒﻐﻲ
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ﺲ ﻋﻤﺎﻣ ﺔ ﺳﻮﻗ ﻲ ﻻ ﺗﻠﻴ ﻖ ﺑﻪ ،ﻭﻋﻜﺴﻪ .ﻗﺎﻝ ﺍﳊﻔﺎﻅ :ﱂ ﻳﺘﺤﺮﺭ ﺷﻲ ٌﺀ ﺨ ﹺﺮ ﻡ ﻣﺮﻭﺃ ﹸﺓ ﻓﹶﻘﻴ ﻪ ﹺﺑﻠﺒ ﹺ
ﻚ ﹸﻛ ﹺﺮﻩ ،ﻭﺗﻨ
ﺫﻟ
ﰲ ﻃﹸﻮﻝ ﻋﻤﺎ ﻣﺘ ﻪ ﻭ ﻋ ﺮﺿﻬﺎ .ﻗﺎﻝ ﺍﻟﺸﻴﺨﺎﻥ :ﻣ ﻦ ﺗﻌﻤ ﻢ ﻓﻠﹶ ﻪ ﻓ ﻌ ﹸﻞ ﺍﻟ ﻌ ﹾﺬﺑﺔ ،ﻭﺗﺮﻛﻬﺎ ،ﻭﻻ ﻛﺮﺍﻫﺔ ﰲ ﻭﺍ ﺣ ﺪ
ﺼ ﺢ ﰲ ﺍﻟﻨ ﻬ ﹺﻲ ﻋﻦ ﺗ ﺮ ﻙ ﺍﻟﻌﺬﺑ ﺔ ﺷﻲﺀ .ﺍﻧﺘﻬﻰ .ﻟﻜﻦ ﹶﻗ ﺪ ﻭ ﺭ ﺩ ﰲ ﺍﻟ ﻌ ﹾﺬﺑ ﺔﻱ :ﻷﻧﻪ ﱂ ﻳ ﻣﻨﻬﻤﺎ .ﺯﺍﺩ ﺍﻟﻨﻮﻭ
ﺤ ﹲﺔ ﻭﺣﺴﻨﺔ ،ﻭﻗﹶﺪ ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﺃﺻﻠﹶﻬﺎ ﺳﻨﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺇﺭﺳﺎﳍﺎ ﺑﲔ ﺍﻟﻜﺘﻔﲔ ﺃﻓﻀﻞ ﻣﻨﻪ ﺚ ﺻﺤﻴ ﺃﺣﺎﺩﻳ ﹲ
ﺻ ﹶﻞ ﰲ ﺍﺧﺘﻴﺎ ﹺﺭ ﺇﺭﺳﺎﳍﺎ ﻋﻠﻰ ﺍﻷﻳﺴﺮ .ﻭﺃﻗ ﹼﻞ ﻣﺎ ﻭ ﺭ ﺩ ﰲ ﻃﹸﻮﳍﺎ ﺃ ﺭﺑﻌﺔ ﺃﺻﺎﺑﻊ ،ﻭﺃﻛﺜﺮﻩ ﻋﻠﻰ ﺍﻷﳝﻦ .ﻭﻻ ﺃ
ﺴ ﺮ ﻭ ﹶﻝ ﻗﺎ ﻋﺪﹰﺍ.
ﻚ ﺃﻥ ﺗﺘﻌﻤ ﻢ ﻗﺎﺋﻤﺎﹰ ،ﻭﺗﺘ ﺝ ﺍﳌﺎﻟﻜﻲ :ﻋﻠﻴ ﺫﺭﺍﻉ .ﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎ
ﺱ ﻓﻴﻬﺎ .ﻭﳌﹶﻦ ﹶﻗﻌﺪ ﰲ ﺸ ﻲ ﰲ ﻧﻌ ﹴﻞ ﻭﺍ ﺣ ﺪﺓ ،ﻭﻟﺒﺴﻬﺎ ﻗﺎﺋﻤﺎﹰ ،ﻭﺗﻌﻠﻴﻖ ﺟ ﺮ ﹴ ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻭﻳ ﹾﻜ ﺮ ﻩ ﺃﻥ ﳝ
ﺐ( ﻟ ﻐﻴ ﹺﺮ ﺻﺎﺋ ﹴﻢ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ ﳌﺎ ﰲ ﺍﳋ ﹺﱪ ﺍﻟﺼﺤﻴ ﹺﺢ: ﻣﻜﺎ ﻥ ﺃﻥ ﻳﻔﺎﺭﹺﻗﻪ ﻗﺒﻞ ﺃ ﹾﻥ ﻳ ﹾﺬ ﹶﻛ ﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ) .ﻭﺗﻄﻴ
ﺴﻦﹺ ،ﻭﺍﻟﺘ ﹶﻄﻴﺐ ،ﻭﺍﻹِﻧﺼﺎﺕ ،ﻭﺗﺮﻙ ﺍﻟﺘﺨﻄﻲ ،ﻳ ﹶﻜﻔﱢﺮ ﻣﺎ ﺑﲔ ﺴﻞﹺ ،ﻭﻟﺒﺲ ﺍﻷ ﺣ ﲔ ﺍﻟ ﻐ ﳉ ﻤ ﻊ ﺑ "ﺃ ﹼﻥ ﺍ ﹶ
ﺴ ﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪﻩ ﻛﻤﺎ ﺴ ﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻋﻨﺪ ﺷﻤﻪ ،ﺑﻞ ﺣ ﻚ ﺃﻓﻀﻞ ،ﻭﻻ ﺗ ﺐ ﺑﺎﳌﺴ ﺍﳉﻤﻌﺘﲔ" .ﻭﺍﻟﺘ ﹶﻄﻴ ﹺ
ﺏ ﺗ ﺰﻳﻦ ﺑﺈﺯﺍﹶﻟ ﺔ ﻇ ﹾﻔ ﹴﺮ ﻣﻦ ﻳ ﺪﻳﻪ ،ﻭ ﹺﺭﺟﻠﻴﻪ ،ﻻ ﺇﺣﺪﺍﳘﺎ ،ﻓﻴ ﹾﻜ ﺮ ﻩ .ﻭ ﺷ ﻌ ﹺﺮ ﳓﹾﻮ ﺇﺑ ﻄ ﻪ ﻭﻋﺎﻧﺘﻪ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ،ﻭﻧ ﺪ
ﺸ ﹶﻔ ﺔ ﻭﺇﺯﺍﹶﻟ ﺔ
ﺺ ﺷﺎﺭﹺﺑ ﻪ ﺣﱴ ﺗﺒﺪﻭ ﺣ ﻤ ﺮ ﹸﺓ ﺍﻟ ﳊﺠﺔ ،ﻭﺫﹶﻟﻚ ﻟﻼﺗﺒﺎﻉ .ﻭﹺﺑﻘﹶ ﺸ ﹺﺮ ﺫﻱ ﺍ ﺤﻴﺔ ﰲ ﻋ ﻟﻐ ﹺﲑ ﻣﺮﹺﻳﺪ ﺍﻟﺘﻀ
ﺼﺮﹺﻫﺎ ،ﰒ ﺇﺎﻣﻬﺎ، ﺤ ﹶﺔ ﳝﻴﻨﹺﻪ ﺇﱃ ﺧﻨ ﺴﺒ
ﺭﻳ ﹴﺢ ﻛﺮﻳﻪ ،ﻭﻭﺳ ﹴﺦ .ﻭﺍﳌﻌﺘﻤ ﺪ ﰲ ﻛﻴﻔﻴﺔ ﺗﻘﻠﻴ ﹺﻢ ﺍﻟﻴﺪﻳﻦ :ﺃﻥ ﻳﺒﺘﺪﻯﺀ ﲟ
ﰒ ﺧﻨﺼﺮ ﻳﺴﺎﺭﻫﺎ ﺇﱃ ﺇﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ،ﻭﺍﻟﺮﺟﻠﲔ :ﺃﻥ ﻳﺒﺘﺪﻯﺀ ﲞﻨﺼﺮ ﺍﻟﻴﻤﲎ ﺇﱃ ﺧﻨﺼﺮ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ
ﺐﳉﻤﻌﺔ .ﻭﻛﹶﺮ ﻩ ﺍ ﶈ ﻚ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ ﺃﻭ ﺑ ﹾﻜ ﺮ ﹶﺓ ﺍ ﹸ ﺴ ﻦ ﻓ ﻌ ﹸﻞ ﺫﻟ ﺴ ﹺﻞ ﳏ ﹼﻞ ﺍﻟﻘﹶﻠﻢﹺ ،ﻭﻳ ﺍﻟﺘﻮﺍﱄ ،ﻭﻳﻨﺒﻐﻲ ﺍﻟﺒﺪﺍ ﺭ ﺑ ﻐ
ﺚ ﻓﻴﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻣ ﻦ ﻧﻈﻒ ﺛﹶﻮﺑ ﻪ ﻒ ﺷ ﻌ ﹺﺮ ﺍﻷَﻧﻒ ،ﻗﺎﻝ :ﺑﻞ ﻳﻘﺼﻪ ،ﳊﺪﻳ ﻱ ﻧﺘ ﺍﻟﻄﱠﱪ
ﺴ ﻦ ﺫﻟﻚ، ﺕ ﻣﻊ ﺇﺻﻐﺎ ٍﺀ )ﳋﻄﺒﺔ( ﻭﻳ ﺕ( ﺃﻱ ﺳﻜﻮ ﺏ ﺭﳛﻪ ﺯﺍ ﺩ ﻋ ﹾﻘﻠﹸﻪ) .ﻭ( ﺳ ﻦ )ﺇﹺﻧﺼﺎ ﹶﻗ ﱠﻞ ﻫ ﻤﻪ ،ﻭﻣﻦ ﻃﺎ
ﺸﺘ ﻐﻞﹶ ﺑﺎﻟﺘﻼ ﻭ ﺓ ﻭﺍﻟﺬﱠﻛ ﹺﺮ ﺳ ﺮﺍﹰ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺍﻟﻜﻼﻡ ،ﻭﻻ ﺴﻤﻊ ﺍﳋﻄﺒﺔﹶ ،ﻧﻌﻢ ،ﺍ َﻷﻭﱃ ﻟ ﻐﻴ ﹺﺮ ﺍﻟﺴﺎﻣﻊ ﺃﻥ ﻳ ﻭﺇﻥ ﱂ ﻳ
ﺱ ﻋﻠﻰ ﺍﳌﻨﺒﺮﹺ ،ﻭﻻ ﺑﻌﺪﻫﺎ ،ﻭﻻ ﺑﲔ ﳋ ﹾﻄﺒﺔ ،ﻻ ﻗﺒﻠﻬﺎ ،ﻭﻟﻮ ﺑﻌ ﺪ ﺍﳉﻠﻮ ﹺ ﺤ ﺮﻡ ،ﺧﻼﻓﹰﺎ ﻟﻸﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ :ﺣﺎﻟﺔ ﺍ ﹸ ﻳ
ﺍﳋﻄﺒﺘﲔ ،ﻭﻻ ﺣﺎ ﹶﻝ ﺍﻟﺪﻋﺎ ِﺀ ﻟﻠﻤﻤﻠﻮﻙ ،ﻭﻻ ﻟﺪﺍﺧ ﹺﻞ ﻣﺴﺠﺪ ،ﺇﻻ ﺇ ﻥ ﺍﲣ ﹶﺬ ﻟﻪ ﻣﻜﺎﻧﹰﺎ ﻭﺍﺳﺘﻘ ﺮ ﻓﻴ ﻪ .ﻭﻳﻜ ﺮ ﻩ
ﺴ ﻦﺴ ﻪ ﻣﻜﺎﻧﺎﹰ ،ﻻﺷﺘﻐﺎ ﹺﻝ ﺍﳌﹸﺴﻠ ﹺﻢ ﻋﻠﻴﻬﻢ ،ﻓﺈﻥ ﺳﻠﻢ ﻟ ﹺﺰ ﻣﻬﻢ ﺍﻟ ﺮﺩ ،ﻭﻳ ﻟﻠﺪﺍﺧ ﹺﻞ ﺍﻟﺴﻼﻡ ،ﻭﺇﻥ ﱂ ﻳﺄ ﺧ ﹾﺬ ﻟﻨﻔ ِ
ﺕ ﻣﻦ ﻏ ﹺﲑ ﻣﺒﺎﻟﻐﺔ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻋﻨ ﺪ ﺫﻛ ﹺﺮ ﺍﳋﻄﻴﺐ ﺖ ﺍﻟﻌﺎ ﻃﺲﹺ ،ﻭﺍﻟ ﺮ ﺩ ﻋﻠﻴﻪ ،ﻭﺭﻓ ﻊ ﺍﻟﺼﻮ ﺗﺸﻤﻴ
ﲔ ﺕ .ﻭﻛﺬﺍ ﺍﻟﺘﺄﻣ ﺏ ﺍﻟﺘ ﺮﺿﻲ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﺑﻼ ﺭﻓ ﹺﻊ ﺻﻮ ﺻ ﻔ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻻ ﻳﺒﻌﺪ ﻧ ﺪ ﺍ ﺳﻤﻪ ﺃﻭ ﻭ
ﻟﺪﻋﺎ ِﺀ ﺍﳋﻄﻴﺐ .ﺍﻩ.
ﺐ ﻋﻠﻰ ﺍﳌﻨ ﹺﱪ :ﻭﺇ ﹾﻥ ﱂ ﻳﺴ ﻤ ﹺﻊ ﺍﳋﻄﺒﺔ ﺻﻼ ﹸﺓ ﺱ ﺍﳋﻄﻴ ﹺ ﻭﺗﻜ ﺮ ﻩ ﲢﺮﳝﹰﺎ ﻭﻟﻮ ﳌﻦ ﱂ ﺗﻠﺰ ﻣ ﻪ ﺍﳉﻤﻌﺔ ﺑﻌﺪ ﺟﻠﻮ ﹺ
ﻓﺮﺽﹴ ،ﻭﻟﻮ ﻓﺎﺋﺘ ﺔ ﺗ ﹶﺬﻛﱠﺮﻫﺎ ﺍﻵﻥ ،ﻭﺇﻥ ﻟ ﹺﺰ ﻣﺘﻪ ﻓﻮﺭﺍﹰ ،ﺃﻭ ﻧ ﹾﻔﻞﹴ ،ﻭﻟﻮ ﰲ ﺣﺎﻝ ﺍﻟﺪﻋﺎﺀ ﻟﻠﺴﻠﻄﺎﻥ .ﻭﺍﻷ ﻭﺟﻪ ﺃﺎ
ﺐ ﻋﻠﻰ ﻣﻦ ﺑﹺﺼﻼ ﺓ ﲣﻔﻴﻔﹸﻬﺎ ،ﺑﺄﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﻗ ﹼﻞ
ﺠ
ﺖ ﺍﳌﻜﺮﻭﻩ ،ﺑﻞ ﹶﺃﻭﱃ .ﻭﻳ ﹺ
ﻻ ﺗﻨﻌ ﻘ ﺪ ﻛﺎﻟﺼﻼﺓ ﺑﺎﻟﻮﻗ
65
ﺻﻼﹼﻫﺎ ،ﺇﻻ ﻓﻼ ﺗ ﹾﻜﺮﻩ ،ﺑﻞ ﳎﺰﹺﻯ ٍﺀ ﻋﻨﺪ ﺟﻠﻮ ﺳ ﻪ ﻋﻠﻰ ﺍﳌﻨﺒ ﹺﺮ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﻟﺪﺍﺧ ﹴﻞ ﲢﻴ ﹲﺔ ﹶﻓﻮﺗﺖ ﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍ ﹺﻡ ﺇﻥ
ﺕ ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﻭ ﹸﻛ ﹺﺮ ﻩ ﺍﺣﺘﺒﺎ ٌﺀ ﺣﺎﻟ ﹶﺔ ﺍﳋﻄﺒ ﺔ ﺼ ﺮ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎ ﺴﻦ ،ﻟﻜﻦ ﻳﻠﺰﻣ ﻪ ﲣﻔﻴﻔﻬﺎ ﺑﺄﻥ ﻳﻘﺘ ﺗ
ﺐ ﻓﻴﻬﺎ ﳓﻮ ﺍﲰﺎﺀ ﺳﺮﻳﺎﻧﻴﺔ ﻕ ﺣﺎﻟﺘﻬﺎ ﰲ ﺁ ﺧ ﹺﺮ ﲨﻌ ﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﺑﻞ ﻭﺇﻥ ﹸﻛﺘ ﺐ ﺃﻭﺭﺍ ﹴ
ﻟﻠﻨﻬﻲ ﻋﻨﻪ ،ﻭ ﹶﻛﺘ
ﳚﻬ ﹸﻞ ﻣﻌﻨﺎ ﺣ ﺮ ﻡ) .ﻭ( ﺳ ﻦ )ﻗﺮﺍﺀﺓ( ﺳﻮﺭﺓ )"ﻛﻬﻒ"( ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺘﻬﺎ ،ﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ .ﻭﻗﺮﺍﺀﺎ ﺎﺭﹰﺍ
ﺁﻛﺪ ،ﻭﹶﺃﻭﻻﻩ ﺑﻌ ﺪ ﺍﻟﺼﺒﺢﹺ ،ﻣﺴﺎﺭﻋﺔﹸ ﻟﻠﺨﲑﹺ ،ﻭﺃﻥ ﻳﻜﺜ ﺮ ﻣﻨﻬﺎ ،ﻭﻣﻦ ﺳﺎﺋ ﹺﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﻤﺎ .ﻭﻳﻜ ﺮ ﻩ ﺍﳉﻬ ﺮ
ﺑﻘﺮﺍﺀ ﺓ "ﺍﻟﻜﻬﻒ" ﻭﻏﲑﻩ ﺇﻥ ﺣﺼﻞ ﺑﻪ ﺗﺄ ﹼﺫ ﳌﺼ ﹼﻞ ﺃﻭ ﻧﺎﺋﻢ ﻛﻤﺎ ﺻﺮﺡ ﺍﻟﻨﻮﻭﻱ ﰲ ﻛﺘﺒﻪ ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ
ﻱ ﺑﺎﻟﻜﺮﺍﻫﺔ :ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﺷﺮﺡ ﺍﻟﻌﺒﺎﺏ :ﻳﻨﺒﻐﻲ ﺣ ﺮ ﻣ ﹶﺔ ﺍﳉﻬ ﹺﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﺴﺠ ﺪ .ﻭ ﺣ ﻤ ﹶﻞ ﻛﻼ ﻡ ﺍﻟﻨﻮﻭ
ﻒ ﺍﻟﺘﺄﺫﹼﻱ ،ﻭﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ ،ﻭﺇﻛﺜﺎ ﺭ ﺻﻼ ﺓ ﻋﻠﻰ ﺍﻟﻨﱯ )ﻳﻮﻣﻬﺎ ﻭﻟﻴﻠﺘﻬﺎ( ﻟﻸﺧﺒﺎ ﹺﺭ ﺧ
ﺍﻟﺼﺤﻴﺤ ﺔ ﺍﻵﻣﺮ ﺓ ﺑﺬﻟﻚ ،ﻓﺎﻹِﻛﺜﺎ ﺭ ﻣﻨﻬﺎ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺇﻛﺜﺎ ﹺﺭ ﺫﻛ ﹴﺮ ﱂ ﻳ ﹺﺮ ﺩ ﲞﺼﻮﺻﻪ .ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ) .ﻭﺩﻋﺎ ٌﺀ(
ﺐ ﺇﱃ ﺁﺧ ﹺﺮ ﺍﻟﺼﻼﺓ .ﻭﻫﻲ ﺱ ﺍﳋﻄﻴ ﹺ ﰲ ﻳﻮﻣﻬﺎ ،ﺭﺟﺎ َﺀ ﺃﻥ ﻳﺼﺎﺩﻑ ﺳﺎﻋ ﹶﺔ ﺍﻹِﺟﺎﺑﺔ ،ﻭﺃﺭﺟﺎﻫﺎ ،ﻣ ﻦ ﺟﻠﻮ ﹺ
ﺻ ﺢ ﺃﺎ ﺁﺧﺮ ﺳﺎﻋ ﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮﹺ ،ﻭﰲ ﻟﻴﻠﺘﻬﺎ ﳌﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺑﻠﹶﻐﻪ ﳊﻈ ﹲﺔ ﻟﻄﻴﻔ ﹲﺔ .ﻭ
ﺤﺒﻪ ﻓﻴﻬﺎ .ﻭ ﺳ ﻦ ﺇﻛﺜﺎ ﺭ ﻓﻌ ﹺﻞ ﺍﳋ ﹺﲑ ﻓﻴﻬﻤﺎ ﻛﺎﻟﺼﺪﻗﺔ ﻭﻏﲑﹺﻫﺎ ﻭﺃﻥ ﺏ ﻓﻴﻬﺎ ،ﻭﺃﻧﻪ ﺍﺳﺘ ﺃﻥ ﺍﻟﺪﻋﺎ َﺀ ﻳﺴﺘﺠﺎ
ﱯ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ،ﻭﻛﺬﺍ ﻳﺸﺘ ﻐ ﹶﻞ ﰲ ﻃﺮﻳ ﻘ ﻪ ﻭﺣﻀﻮ ﹺﺭ ﻩ ﳏ ﹼﻞ ﺍﻟﺼﻼ ﺓ ﺑﻘﺮﺍﺀﺓ ،ﺃﹶﻭ ﺫﻛﺮﹴ ،ﺃﻓﻀﻠﹸﻪ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻨ
ﺐ ﺳﻼﻣﻪ ﻣﻦ ﺍﳉﻤﻌﺔ ﻗﺒﻞ ﺣﺎﻟﺔ ﺍﳋﻄﺒﺔ ﺇﻥ ﱂ ﻳﺴ ﻤﻌﻬﺎ ﻛﻤﺎ ﻣ ﺮ ﻟﻸﺧﺒﺎﺭ ﺍﳌ ﺮﻏﹼﺒ ﺔ ﰲ ﺫﻟﻚ .ﻭﺃﻥ ﻳﻘﺮﺃ ﻋ ﻘ
ﺃﻥ ﻳﺜﹾﲏ ﺭﹺﺟﻠﻴﻪ ،ﻭﰲ ﺭﻭﺍﻳﺔ :ﻗﺒﻞ ﺃﻥ ﻳﺘﻜﹶﻠﻢ ﺍﻟﻔﺎﲢﺔ ،ﻭﺍﻹِﺧﻼﺹ ،ﻭﺍﳌﻌﻮﺫﺗﲔ ،ﺳﺒﻌﹰﺎ ﺳﺒﻌﺎﹰ ،ﳌﺎ ﻭﺭ ﺩ ﺃﻥ
"ﻣﻦ ﻗﺮﺃﻫﺎ ﹸﻏ ﻔ ﺮ ﹶﻟ ﻪ ﻣﺎ ﺗﻘ ﺪ ﻡ ﻣﻦ ﺫﻧﹺﺒ ﻪ ﻭﻣﺎ ﺗﺄﺧﺮ ،ﻭﺃﻋ ﻄ ﻲ ﻣﻦ ﺍﻷ ﺟ ﹺﺮ ﹺﺑ ﻌ ﺪ ﺩ ﻣﻦ ﺁ ﻣ ﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ"..
ﲔ ﻳﺄﻭﻱ ﺇﱃ ﺴ ﻦ ﺃﻥ ﻳﻘﺮﺃﻫﺎ ،ﻭﺁﻳﺔ ﺍﻟ ﹸﻜﺮﺳ ﻲ ﻭ } ﺷ ﹺﻬ ﺪ ﺍﻟﱠﻠ ﻪ{ ،ﺑﻌﺪ ﻛﻞ ﻣﻜﺘﻮﺑ ﺔ ﻭﺣ ]ﻣﻬﻤﺔ[ :ﻳ
ﻓﺮﺍ ﺷﻪ ،ﻣﻊ ﺃﻭﺍﺧﺮ "ﺍﻟﺒﻘﺮﺓ ،ﻭﺍﻟﻜﺎﻓﺮﻭﻥ" ،ﻭﻳﻘﺮﺃ ﺧﻮﺍﺗﻴﻢ "ﺍﳊﺸﺮ" ﻭﺃﻭﻝ "ﻏﺎﻓﺮ ﺇﱃ ﺇﻟﻴ ﻪ ﺍﳌﺼﲑ" ﻭ
ﺐ ﻛ ﹼﻞ ﻳﻮ ﹴﻡ ﻋﻠﻰ ﺴﺒﺘ ﻢ ﺃﹶﳕﺎ ﺧﹶﻠﻘﹾﻨﺎﻛﹸﻢ ﻋﺒﺜﹰﺎ{ ﺇﱃ ﺁﺧﺮﻫﺎ ،ﺻﺒﺎﺣﹰﺎ ﻭﻣﺴﺎﺀً ،ﻣﻊ ﺃﺫﻛﺎﺭﹺﳘﺎ ،ﻭﺃﻥ ﻳﻮﺍ ﻇ ﺤِ}ﹶﺃﹶﻓ
ﱵﺹ" ﻣﺎﺋ ﻗﺮﺍﺀ ﺓ "ﺁﱂ ،ﺍﻟﺴﺠﺪﺓ ،ﻭﻳﺲ ،ﻭﺍﻟﺪﺧﺎﻥ ،ﻭﺍﻟﻮﺍﻗﻌﺔ ،ﻭﺗﺒﺎ ﺭﻙ ،ﻭﺍﻟﺰﻟﺰﻟﺔﹶ ،ﻭﺍﻟﺘﻜﺎﺛﹸﺮ" ﻭﻋﻠﻰ "ﺍﻹِﺧﻼ ﹺ
ﺚ ﻏ ﲑ ﺕ ﰲ ﻛﻠﻬﺎ ﺃﺣﺎﺩﻳ ﹸ ﻣﺮﺓ ،ﻭ "ﺍﻟﻔﺠﺮ" ﰲ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭ "ﻳﺲ ،ﻭﺍﻟﺮﻋﺪ" ﻋﻨﺪ ﺍﶈﺘﻀﺮ .ﻭ ﻭ ﺭ ﺩ
ﻣﻮﺿﻮﻋ ﺔ.
ﳉ ﺰ ﻡ ﺑﺎﳊﺮ ﻣ ﺔ ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﺸﻴ ﺦ ﺃﺑﻮ ﺣﺎ ﻣ ﺪ ﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻴﻪ ،ﻭﺍ ﹶ ﺏ ﺍﻟﻨﺎﺱ ،ﻟﻸﺣﺎﺩﻳ ﻂ( ﺭﹺﻗﺎ ﹺ )ﻭ ﺣﺮﻡ ﹶﲣ ﱢ
ﺺ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﰲ ﺍﻟﺮﻭﺿﺔ ،ﻭﻋﻠﻴﻬﺎ ﻛﺜﲑﻭﻥ .ﻟﻜﻦ ﻗﻀﻴﺔ ﻛﻼ ﹺﻡ ﺍﻟﺸﻴﺨﲔ :ﺍﻟﻜﺮﺍ ﻫﺔﹸ، ﻋﻦ ﻧ
ﻒ ﻭﺍ ﺣ ﺪ ﺃﻭ ﺍﺛﻨﲔﹴ ،ﻭﻻ ﺻ ﻉ )ﻻ ﳌﻦ ﻭ ﺟ ﺪ ﹸﻓ ﺮ ﺟ ﹰﺔ ﻗﺪﺍﻣﻪ( ﻓﹶﻠ ﻪ ﺑﻼ ﻛﹶﺮﺍ ﻫ ﺔ ﲣﻄﹼﻲ ﺡ ﺎ ﰲ ﺍﻤﻮ ﹺ ﺻ ﺮ
ﻭ
ﺏ ﺇﻻ ﺑﹺﺘﺨﻄﹼﻲ ،ﻭﻻ ﻟﻐ ﹺﲑ ﻩ ﺇﺫﺍ ﺃﺫﻧﻮﺍ ﻟﻪ ﻓﻴﻪ ﻻ ﺣﻴﺎ ًﺀ ﻋﻠﻰ ﺍ َﻷ ﻭ ﺟﻪ ،ﻭﻻ ﳌﻌ ﱠﻈ ﹴﻢ ﺠ ﺪ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺍﶈﺮﺍ ﹺ ﻹﻣﺎﻡﹴ ﱂ ﻳ ﹺ
ﺲ ﻣﻜﺎﻧﻪ.
ﺤ ﺮ ﻡ ﺃﻥ ﻳﻘﻴ ﻢ ﺃﺣﺪﹰﺍ ﺑﻐ ﹺﲑ ﺭﹺﺿﺎﻩ ﻟﻴﺠﹸﻠ
ﻒ ﻣ ﻮﺿﻌﹰﺎ .ﻭﻳﻜ ﺮ ﻩ ﲣﻄﹼﻲ ﺍﺘﻤﻌﲔ ﻟﻐ ﹺﲑ ﺍﻟﺼﻼﺓ ،ﻭﻳ
ﹶﺃﻟ
66
ﺏ .ﻭﹶﻟ ﻪ
ﺏ ﻣﻨﻪ ﺇﱃ ﺍﻹﻣﺎﻡ .ﻭﻛﺬﺍ ﺍﻹﻳﺜﺎ ﺭ ﺑﺴﺎﺋ ﹺﺮ ﺍﻟ ﹸﻘ ﺮ ﹺ ﻭﻳ ﹾﻜ ﺮ ﻩ ﺇﻳﺜﺎ ﺭ ﻏ ﹺﲑ ﻩ ﲟﺤﹼﻠﻪ ،ﺇﻻ ﺇ ﹾﻥ ﺍﻧﺘ ﹶﻘ ﹶﻞ ﳌﺜﻠ ﻪ ﺃﻭ ﺃﻗ ﺮ
ﺗﻨﺤﻴ ﹸﺔ ﺳﺠﺎ ﺩ ﹶﺓ ﻏ ﹺﲑ ﻩ ﺑﻨﺤ ﹺﻮ ﺭﹺﺟﻠ ﻪ ﻭﺍﻟﺼﻼﺓ ﰲ ﳏﻠﹼﻬﺎ ،ﻭﻻ ﻳﺮﻓﹶﻌﻬﺎ ﻭﻟﻮ ﺑﻐ ﹺﲑ ﻳ ﺪ ﻩ ﻟﺪﺧﻮﳍﺎ ﰲ ﺿﻤﺎﻧﹺﻪ.
ﻉ ﰲ )ﺃﺫﺍ ﻥ ﺧﻄﺒ ﺔ( ،ﻓﺈﻥ )ﻭ( ﺣ ﺮ ﻡ ﻋﻠﻰ ﻣﻦ ﺗ ﹾﻠﺰﻣﻪ ﺍﳉﻤﻌﺔ )ﳓﻮ ﻣﺒﺎﻳ ﻌ ﺔ( ﻛﺎﺷﺘﻐﺎ ﹴﻝ ﹺﺑﺼﻨﻌ ﺔ )ﺑﻌﺪ( ﺷﺮﻭ ﹴ
ﺻ ﺢ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﻗﺒﻞ ﺍﻷﺫﺍ ﻥ ﺑ ﻌ ﺪ ﺍﻟﺰﻭﺍ ﹺﻝ) .ﻭ( ﺣ ﺮ ﻡ ﻋﻠﻰ ﻣﻦ ﺗ ﹾﻠﺰﻣﻪ ﺍﳉﻤﻌﺔ ﻭﺇﻥ ﱂ ﺗﻨﻌ ﻘ ﺪ ﺑﻪ ﻋﻘ ﺪ
ﺼﺪﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺴﻔ ﺮ ﻃﺎﻋ ﹰﺔ ﻣﻨﺪﻭﺑﺎﹰ، ﺕ ﺑﻪ ﺍﳉﹸﻤﻌﺔ ،ﻛﺄﻥ ﹶﻇ ﻦ ﺃﻧﻪ ﻻ ﻳ ﺪﺭﹺﻛﻬﺎ ﰲ ﻃﺮﻳ ﻘ ﻪ ﺃﻭ ﻣ ﹾﻘ ) ﺳ ﹶﻔ ﺮ( ﺗﻔﹸﻮ
ﺸ ﻲ ﻣﻦ ﻋ ﺪ ﹺﻡ ﺳ ﹶﻔﺮﹺﻩ ﺿﺮﺭﺍﹰ ،ﻛﺎﻧﻘﻄﺎﻋﻪ ﻋﻦ ﺍﻟﺮﻓﻘﺔ، ﳉﻤﻌﺔ ،ﺇﹺﻻ ﺧ ﺃﻭ ﻭﺍﺟﺒﺎﹰ) ،ﺑﻌﺪ ﻓﹶﺠﺮﹺﻫﺎ( ﺃﻱ ﻓﹶﺠ ﺮ ﻳﻮ ﹺﻡ ﺍ ﹸ
ﺴﻨ ﺪﻱ ﹺﺑ ﺴ ﹶﻔ ﺮ ﻟﻴﻠ ﹶﺔ ﺍﳉﹸﻤﻌﺔ ،ﳌﺎ ﺭﻭ ﺼﻴﺔ ،ﻭﻟﻮ ﺑ ﻌ ﺪ ﺍﻟﺰﻭﺍﻝﹺ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺍﻟ ﺤﺮﻡ ﺇﻥ ﻛﺎ ﹶﻥ ﻏ ﲑ ﺳ ﹶﻔ ﹴﺮ ﻣ ﻌ ﻓﻼ ﻳ
ﳉﻤﻌﺔ ﻣﻄﻠﻘﹰﺎ .ﻗﺎﻝ ﺴﻘﹸﻂ ﻋﻨ ﻪ ﺍ ﹸ ﻒ " :ﻣ ﻦ ﺳﺎﹶﻓ ﺮ ﻟﻴﹶﻠﺘﻬﺎ ﺩﻋﺎ ﻋﻠﻴ ﻪ ﻣﻠﹶﻜﺎ ﻩ" .ﺃﻣﺎ ﺍﳌﺴﺎﻓ ﹺﺮ ﳌﻌﺼﻴ ﺔ ﻓﻼ ﺗ ﺿﻌﻴ
ﺖﺤﺴﺐ ﺍﺑﺘﺪﺍﺀ ﺳ ﹶﻔ ﹺﺮ ﻩ ﻣﻦ ﻭﻗ ﺖ ﺍﳉﻤﻌﺔ ،ﻓﻴ ﺚ ﺣ ﺮ ﻡ ﻋﻠﻴ ﻪ ﺍﻟﺴﻔ ﺮ ﻫﻨﺎ ﱂ ﻳﺘﺮﺧﺺ ﻣﺎ ﱂ ﺗ ﹸﻔ ﺷﻴﺨﻨﺎ :ﻭﺣﻴ ﹸ
ﹶﻓ ﻮﺗﻬﺎ.
ﺼ ﺮﻳ ﹺﻦ
ﺼ ﺮ ﺭﺑﺎ ﻋﻴﺔ ،ﻣﺆﺩﺍﺓ ،ﻭﻓﺎﺋﺘﺔ ﺳ ﹶﻔ ﹴﺮ ﹶﻗﺼﺮ ﻓﻴﻪ ،ﻭ ﺟﻤﻊ ﺍﻟ ﻌ ﻼ ﹶﻗ ]ﺗﺘﻤﺔ[ :ﻳﺠﻮ ﺯ ﳌﺴﺎﻓ ﹴﺮ ﺳﻔﺮﹰﺍ ﻃﻮﻳ ﹰ
ﺏ ﻭ ﻣﺰﺍﺭﻉ .ﻭﻟﻮ ﺟﻤ ﻊ ﺹ ﺑﺒﻠ ﺪ ﺳﻔﹶﺮ ،ﻭﺇﻥ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺧﺮﺍ ﹴ ﻕ ﺳﻮ ﹴﺭ ﺧﺎ ﹴ ﻭﺍﳌﻐﺮﹺﺑﻴ ﹺﻦ ﺗﻘﺪﳝﹰﺎ ﻭﺗﺄﺧﲑﺍﹰ ،ﹺﺑﻔﺮﺍ ﹺ
ﻁﺸﺘﺮ ﹸ ﺏ ﺃﻭ ﻧﻬ ﺮ ﺃﻭ ﻣﻴﺪﺍ ﹲﻥ .ﻭﻻ ﻳ ﻁ ﳎﺎ ﻭ ﺯﺗﻪ ،ﺑﻞ ﻟﻜ ﹶﻞ ﺣ ﹾﻜﻤﻪ ،ﹶﻓﺒﻨﻴﺎﻥ ﻭﺇﻥ ﲣﱠﻠﹶﻠ ﻪ ﺧﺮﺍ ﻗﺮﻳﺘﻴﻦ ،ﻓﻼ ﻳﺸﺘﺮ ﹸ
ﺼﻠﹶﺖ ﺑﺎﻟﺒﹶﻠﺪ ،ﻭﺍﻟﻘﺮﻳﺘﺎﻥ ﺇﻥ ﺍﺗﺼﻠﹶﺘﺎ ﻋﺮﻓﹰﺎ ﹶﻛﻘﹶﺮﻳﺔ ،ﻭﺇﻥ ﺍﺧﺘﻠﹶﻔﺘﺎ ﺍﲰﺎﹰ ،ﻓﻠﻮ ﳎﺎﻭ ﺯ ﹸﺓ ﺑﺴﺎﺗﲔ ﻭﺇﻥ ﺣ ﻮﻃﹶﺖ ﻭﺍﺗ
ﺴﻴ ﹺﺮ ﺍﻷﺛﻘﺎ ﹺﻝ ﺍﻧﻔﺼﻠﹶﺘﺎ ﻭﻟﻮ ﻳﺴﲑﹰﺍ ﻛﻔﻰ ﳎﺎ ﻭﺯﺓ ﻗﺮﻳ ﺔ ﺍﳌﺴﺎﻓﺮﹺ ،ﻻ ﳌﺴﺎﻓ ﹴﺮ ﱂ ﻳﺒﻠﹸﻎ ﺳ ﹶﻔﺮﻩ ﻣﺴﲑﺓ ﻳﻮ ﹴﻡ ﻭﻟﻴﻠ ﺔ ﹺﺑ
ﻣﻊ ﺍﻟﱰﻭ ﹺﻝ ﺍﳌﻌﺘﺎ ﺩ ﻟﻨﺤ ﹺﻮ ﺍ ﺳﺘﺮﺍ ﺣ ﺔ ﻭﺃﻛ ﹴﻞ ﻭﺻﻼﺓ ،ﻭﻻ ﻵﺑﻖﹴ ،ﻭﻣﺴﺎﻓ ﹴﺮ ﻋﻠﻴ ﻪ ﺩﻳ ﻦ ﺣﺎ ﹲﻝ ﻗﺎﺩ ﺭ ﻋﻠﻴ ﻪ ﻣﻦ ﻏ ﹺﲑ
ﺴ ﹶﻔ ﺮ ﺑﻌﻮ ﺩ ﻩ ﺇﱃ ﻭﻃﹺﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺻ ﺢ .ﻭﻳﻨﺘﻬﻲ ﺍﻟ ﺇﺫ ﻥ ﺩﺍﺋﻨﹺﻪ ،ﻭﻻ ﳌﻦ ﺳﺎﹶﻓ ﺮ ﺮ ﺩ ﺭﺅﻳ ﺔ ﺍﻟﺒﻼ ﺩ ﻋﻠﻰ ﺍﻷ
ﺿ ﹴﻊ ﺁﺧﺮ ،ﻭﻧﻮﻯ ﺇﻗﺎ ﻣﺘﻪ ﺑﻪ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﻳﺎ ﹴﻡ ﺻﺤﺎﺡﹴ ،ﺃﻭ ﻋﻠﻢ ﺃﻥ ﺇ ﺭﺑ ﻪ ﻻ ﻳﻨ ﹶﻘﻀﻲ ﻣﺎ ﺭﹰﺍ ﺑﻪ ،ﺃﻭ ﺇﱃ ﻣﻮ
ﺼ ﺮ ﰲ ﹶﲢﺮﻡ، ﻁ ﻟﻘﺼﺮ ﻧﻴ ﺔ ﹶﻗ ﻓﻴﻬﺎ ،ﰒ ﺇﻥ ﻛﺎﻥ ﻳﺮﺟﻮ ﺣﺼﻮﻟﻪ ﻛ ﹼﻞ ﻭﻗﺖ :ﹶﻗﺼﺮ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﹰﺎ .ﻭ ﺷ ﹺﺮ ﹶ
ﻭ ﻋ ﺪﻡ ﺍﻗﺘﺪﺍ ٍﺀ ﻭﻟﻮ ﳊﻈﺔ ﲟﺘ ﻢ ﻭﻟﻮ ﻣﺴﺎﻓﺮﹰﺍ ﻭﲢ ﺮ ﺯ ﻋﻦ ﻣﻨﺎﻓﻴﻬﺎ ﺩﻭﺍﻣﺎﹰ ،ﻭ ﺩﻭﺍ ﻡ ﺳ ﹶﻔﺮﹺﻩ ﰲ ﲨﻴ ﹺﻊ ﺻﻼﺗﻪ،
ﺴ ﲑ ﺑﺄﻥ ﻀ ﺮ ﻓﺼ ﹲﻞ ﻳ ِ ﻭﳉﻤ ﹴﻊ ﺗﻘﺪﱘﹴ ،ﻧﻴﺔ ﲨ ﹴﻊ ﰲ ﺍﻷﻭﱃ ﻭﻟﻮ ﻣﻊ ﺍﻟﺘﺤﻠﹼﻞ ﻣﻨﻬﺎ ﻭﺗﺮﺗﻴﺐ ،ﻭﻭﻻ ٌﺀ ﻋﺮﻓﺎﹰ ،ﻓﻼ ﻳ
ﻛﺎ ﹶﻥ ﺩﻭ ﹶﻥ ﻗﹶﺪﺭ ﺭﻛﻌﺘﲔ ،ﻭﻟﺘﺄﺧﲑ ﻧﻴﺔ ﲨﻊ ﰲ ﻭﻗﺖ ﺍﻷﻭﱃ ﻣﺎ ﺑﻘ ﻲ ﻗﺪ ﺭ ﺭﻛﻌﺔ ،ﻭﺑﻘﺎ ُﺀ ﺳﻔ ﹴﺮ ﺇﱃ ﺁﺧﺮ
ﺍﻟﺜﺎﻧﻴﺔ.
ﺽ ﺗﻘﺪﳝﹰﺎ ﻭﺗﺄﺧﲑﹰﺍ ﻋﻠﻰ ﺍﳌﺨﺘﺎﺭ ﻭﻳﺮﺍﻋﻲ ﺍﻷﺭﹶﻓﻖ ،ﻓﺈﻥ ﻛﺎﻥ ﻳﺰﺩﺍﺩ ﻣﺮﺿﻪ ]ﻓﺮﻉ[ :ﳚﻮ ﺯ ﺍﳉﻤ ﻊ ﺑﺎﳌﺮ ﹺ
ﺖ ﺍﻷﻭﱃ ﺃ ﺧﺮﻫﺎ ﺑﻨﻴ ﺔ ﺍﳉﻤ ﹺﻊ ﰲ ﻁ ﲨ ﹺﻊ ﺍﻟﺘﻘﺪﱘﹺ ،ﺃﻭ ﻭﻗ ﻼ ﻭﻗﺖ ﺍﻟﺜﺎﻧﻴﺔ ﻗ ﺪﻣﻬﺎ ﺑﺸﺮﻭ ﺤ ﻢ ﻣﺜ ﹰ
ﻛﺄﻥ ﻛﺎﻥ ﻳ
ﺽ ﰲ ﻭﻗﺘﻪ ،ﻛﻤﺸ ﹼﻘ ﺔ ﺽ ﻫﻨﺎ ﺑﺄﻧﻪ ﻣﺎ ﻳﺸ ﻖ ﻣﻌﻪ ﻓﻌ ﹸﻞ ﻛ ﹼﻞ ﻓﺮ ﹴ ﻂ ﺟ ﻤ ﻊ ﻣﺘﺄﺧﺮﻭﻥ ﺍﳌﺮ ﺿﺒ ﹶ
ﺖ ﺍﻷُﻭﱃ .ﻭ ﻭﻗ
67
ﺚ ﺗﺒﻴ ﹺﺢ
ﺸﻘﱠﺔ ﻇﺎ ﻫﺮﺓ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﲝﻴ ﹸ ﺚ ﺗﺒﺘ ﹼﻞ ﺛﻴﺎﺑﻪ .ﻭﻗﺎﻝ ﺁﺧﺮﻭ ﹶﻥ :ﻻ ﺑ ﺪ ﻣﻦ ﻣ ﺍﳌﺸ ﹺﻲ ﰲ ﺍﳌ ﹶﻄﺮﹺ ،ﲝﻴ ﹸ
ﺽ .ﻭﻫﻮ ﺍﻷ ﻭﺟﻪ. ﺱ ﰲ ﺍﻟﻔﺮ ﹺ ﺍﳉﻠﻮ
ﺻﺤﺘﻬﺎ ﻣﻦ ﻏ ﹺﲑ ﺗﻘﻠﻴ ﺪ ﻟﻠﻘﺎﺋ ﹺﻞ ﺎ،
)ﺧﺎﲤﺔ( :ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻣ ﻦ ﺃﺩﻯ ﻋﺒﺎ ﺩ ﹰﺓ ﳐﺘﻠﻔﹰﺎ ﰲ
ﺚ.
ﹶﻟ ﹺﺰ ﻣ ﻪ ﺇﻋﺎ ﺩﺗﻬﺎ ،ﻷﻥ ﺇﻗﺪﺍ ﻣ ﻪ ﻋﻠﻰ ﻓ ﻌﻠﻬﺎ ﻋﺒ ﹲ
ﺺ ﻫ ﺬ ﻩ ﺍﻷﻣﺔ) .ﺻﻼ ﹸﺓ )ﻓﺼﻞ( :ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ .ﻭ ﺷ ﹺﺮﻋﺖ ﺑﺎﳌﹶﺪﻳﻨ ﺔ ،ﻭﻗﻴﻞ ﻫﻲ ﻣ ﻦ ﺧﺼﺎﺋ ﹺ
ﻉ ﻭﺍﻷﺧﺒﺎﺭﹺ) ،ﻛﻐﺴﻠﻪ ،ﻭﻟﻮ ﹶﻏﺮﹺﻳﻘﹰﺎ( ﻷﻧﺎ ﺽ ﻛﻔﺎﻳ ﺔ( ﻟﻺِﲨﺎ ﹺ ﺍﳌﻴﺖ( ﺃﻱ ﺍﳌﻴﺖ ﺍﳌﹸﺴﻠﻢ ﻏﲑ ﺍﻟﺸﻬﻴ ﺪ )ﹶﻓ ﺮ
ﺴ ﹸﻞ ﻛﺎﻓﺮﹴ، ﺽ ﻋﻨﺎ ﺇﻻ ﺑﻔﻌﻠﻨﺎ ،ﻭﺇﻥ ﺷﺎﻫﺪﻧﺎ ﺍﳌﻼﺋ ﹶﻜ ﹶﺔ ﺗ ﻐﺴِﻠﻪ .ﻭﻳﻜﻔﻲ ﹶﻏ ﺴﻠﻪ ،ﻓﻼ ﻳﺴﻘﹸﻂ ﺍﻟ ﹶﻔ ﺮ ﻣﺄﻣﻮﺭﻭﻥ ﹺﺑ ﻐ
ﺻ ﺢ ﺻﺒﻴﹰﺎ ﻛﺎ ﹶﻥ ﺍﻷ ﹾﻗﻠﹶﻒ ﺃﻭ ﻒ ﻋﻠﻰ ﺍﻷ ﻭﳛﺼﻞ ﺃﻗﻠﻪ )ﺑﺘﻌﻤﻴﻢ ﺑ ﺪﹺﻧ ﻪ ﺑﺎﳌﺎ ِﺀ( ﻣﺮﺓ ﺣﱴ ﻣﺎ ﲢﺖ ﹸﻗﻠﹾ ﹶﻔ ﺔ ﺍ َﻷ ﹾﻗﹶﻠ
ﺖ ﺍﻟ ﹸﻘ ﹾﻠﻔﹶﺔ
ﺴ ﹸﻞ ﻣﺎ ﹾﲢ ﺴ ﹸﻞ ﻣﺎ ﲢﺘﻬﺎ .ﻓﻌﻠﻰ ﺍﳌﺮﺟﺢ ﻟﻮ ﺗﻌ ﱠﺬ ﺭ ﹶﻏ ﻱ ﻭﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ :ﻻ ﳚﺐ ﹶﻏ ﺑﺎﻟﻐﹰﺎ .ﻗﺎﻝ ﺍﻟﻌﺒﺎﺩ
ﺡ ،ﳝ ﻢ ﻋﻤﺎ ﲢﺘﻬﺎ .ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ،ﻭﺃﻗ ﺮ ﻩ ﻏﲑﻩ .ﻭﺃﻛﻤﻠﻪ :ﺗﺜﹾﻠﻴﺜﹸﻪ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﺑﺄﺎ ﻻ ﺗﺘﻘﻠﹼﺺ ﺇﻻ ﲜﺮ ﹴ
ﱀ ﹶﺃﻭﱃ ﺨ ﻦ ﺣﻴﻨﺌ ﺬ ﹶﺃﻭﱃ .ﻭﺍﳌﹶﺎ ﹸ ﺴﺧﻠﻮﺓ ،ﻭﻗﻤﻴﺺﹴ ،ﻭﻋﻠﻰ ﻣﺮﺗﻔ ﹴﻊ ﲟﺎﺀ ﺑﺎ ﹺﺭ ﺩ ﺇﻻ ﳊﺎ ﺟ ﺔ ﻛ ﻮ ﺳ ﹴﺦ ﻭﺑ ﺮﺩ ،ﻓﺎ ﹸﳌ
ﺐ ﺗﺄ ﺧ ﲑ ﻩ ﺇﱃ ﺍﻟﻴﻘﲔﹺ ،ﺑﺘ ﻐﻴ ﹺﺮ ﺭﹺﻳ ﹴﺢ ﻚ ﰲ ﻣﻮﺗ ﻪ ﻭﺟ ﺴﻠﻪ ﺇﺫﺍ ﺗﻴ ﹼﻘ ﻦ ﻣﻮﺗﻪ ،ﻭﻣﱴ ﺷ ﺏ .ﻭﻳﺒﺎﺩﺭ ﺑ ﻐ ﻣ ﻦ ﺍﻟ ﻌ ﹾﺬ ﹺ
ﺴ ﹺﻞ ﺝ ﻣﻨﻪ ﺑﻌ ﺪ ﺍﻟ ﻐ ﻚ .ﻭﻟﻮ ﺧ ﺮ ﺚ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺷ ﻭﳓﻮﻩ .ﻓﺬﻛ ﹺﺮ ﻫ ﻢ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻜﺜﲑﺓ ﻟﻪ ﺇﳕﺎ ﺗﻔﻴﺪ ،ﺣﻴ ﹸ
ﺴﻠﹸﻪ ﻟ ﹶﻔ ﹾﻘ ﺪ ﺝ ﻗﺒ ﹶﻞ ﺍﻟﺘﻜﻔﲔﹺ ،ﻻ ﺑ ﻌﺪﻩ .ﻭﻣﻦ ﺗﻌ ﹼﺬ ﺭ ﹸﻏ ﺐ ﺇﺯﺍﹶﻟﺘ ﻪ ﻓﻘﻂ ﺇﻥ ﺧ ﺮ ﺾ ﺍﻟﻄﱡﻬﺮ ،ﺑ ﹾﻞ ﲡ ﺲ ﱂ ﻳﻨ ﹸﻘ ﹺ ﳒ
ﺴ ﹶﻞ ﺗ ﻬﺮﻯ ﳝﻢ ﻭﺟﻮﺑﹰﺎ. ﻣﺎ ٍﺀ ﺃﻭ ﻟﻐﲑﻩ :ﻛﺎﺣﺘﺮﺍﻕﹴ ،ﻭﹶﻟ ﻮ ﹸﻏ ِ
ﺴ ﹺﻞ ﺍﳌﺮﺃﺓ ،ﻭﹶﻟ ﻪ ﻏﹸﺴ ﹸﻞ ﺣﻠﻴﻠﺔ ،ﻭﻟ ﺰ ﻭ ﺟ ﺔ ﻻ ﹶﺃ ﻣ ﺔ ]ﻓﺮﻉ[ :ﺍﻟﺮﺟﻞ ﹶﺃﻭﱃ ﹺﺑﻐﺴ ﹺﻞ ﺍﻟﺮﺟﻞ ،ﻭﺍﳌﺮﺃ ﹸﺓ ﹶﺃﻭﱃ ﹺﺑ ﻐ
ﺴ ﹸﻞ .ﻓﺈﹺﻥ ﱂ ﺻ ﺢ ﺍﻟ ﻐ ﻒ ﺧﺮﻗ ﺔ ﻋﻠﻰ ﻳ ﺪ .ﻓﺈﹺﻥ ﺧﺎﻟﻒ ﺖ ﹶﻏﲑﻩ ،ﺑﻼ ﻣﺲ ،ﺑﻞ ﺑﻠ ﺤ ﺴ ﹸﻞ ﺯ ﻭﺟﹺﻬﺎ ،ﻭﻟﻮ ﻧ ﹶﻜ ﹸﻏ
ﱯ ﺃﻭ ﺻ ﺸﺘﻬﻰ ﻣﻦ ﺴ ﹸﻞ ﻣﻦ ﻻ ﻳ ﱯ ﰲ ﺍﳌﺮﺃ ﺓ ﺃﻭ ﺃﺟﻨﺒﻴﺔ ﰲ ﺍﻟﺮﺟ ﹺﻞ ﳝ ﻢ ﺍﳌﻴﺖ .ﻧﻌﻢ ،ﳍﻤﺎ ﹸﻏ ﻀﺮ ﺇﻻ ﺃ ﺟﻨ ﳛ
ﳊ ﹼﻞ ﻧ ﹶﻈ ﹺﺮ ﻛ ﹼﻞ ﻭ ﻣﺴﻪ .ﻭﹶﺃﻭﱃ ﺍﻟﺮﺟﺎﻝ ﺑﻪ ﺃﻭﻻﻫﻢ ﺑﺎﻟﺼﻼﺓ ﻛﻤﺎ ﻳﺄﰐ) .ﻭﺗﻜﻔﻴﻨﻪ ﺑﺴﺎﺗ ﹺﺮ ﻋ ﻮ ﺭ ﺓ( ﺻﺒﻴﺔ ،
ﺐ ﰲ ﺍﳌﺮﺃﺓ ﻭﻟﻮ ﺃﻣﺔ ﻣﺎ ﻳﺴﺘ ﺮ ﻏ ﲑ ﺍﻟﻮ ﺟ ﻪ ﻭﺍﻟﻜﻔﲔ. ﳊﺮﻳﺔ ،ﻓﻴﺠﹺ ﻕ ﻭﺍ ﹸ ﳐﺘﻠ ﹶﻔ ﺔ ﺑﺎﻟﺬﻛﻮ ﺭ ﺓ ﻭﺍﻷﻧﻮﺛﺔ ،ﺩﻭﻥ ﺍﻟﺮ
ﻱ ﰲ ﺃﻛﺜﹶﺮ ﺻﺤﺤﻪ ﺍﻟﻨﻮﻭ ﲔ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ .ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺴﺎﺗﺮ ﺍﻟ ﻌ ﻮ ﺭ ﺓ ﻫﻮ ﻣﺎ ﻭﰲ ﺍﻟﺮﺟﻞ ﻣﺎ ﻳﺴﺘ ﺮ ﻣﺎ ﺑ
ﻼ. ﺐ ﺳﺘ ﺮ ﲨﻴﻊ ﺍﻟﺒﺪﻥ ﻭﻟﻮ ﺭﺟ ﹰ ﻛﺘﺒﹺﻪ ،ﻭﻧﻘﹶﻠﻪ ﻋﻦ ﺍﻷﻛﺜﺮﻳﻦ ،ﻷﻧﻪ ﺣ ﻖ ﷲ ﺗﻌﺎﱃ .ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﳚ
ﻭﻟﻠﻐﺮ ﹺﱘ ﻣﻨ ﻊ ﺍﻟﺰﺍﺋ ﺪ ﻋﻠﻰ ﺳﺎﺗ ﹺﺮ ﻛ ﹼﻞ ﺍﻟﺒ ﺪﻥ ،ﻻ ﺍﻟﺰﺍﺋ ﺪ ﻋﻠﻰ ﺳﺎﺗ ﹺﺮ ﺍﻟ ﻌ ﻮﺭﺓ ،ﻟﺘﺄﻛﹼﺪ ﺃ ﻣﺮﹺﻩ ،ﻭﻛﻮﻧﻪ ﺣﻘﹰﺎ ﻟﻠ ﻤﻴﺖ
ﺺ ﻭﻋﻤﺎ ﻣﺔﹲ، ﺑﺎﻟﻨﺴﺒ ﺔ ﻟﻠ ﻐﺮﻣﺎﺀ ،ﻭﺃﻛﻤﻠﹸﻪ ﻟﻠ ﱠﺬ ﹶﻛ ﹺﺮ ﺛﻼﺛﺔ ﻳ ﻌ ﻢ ﻛﻞ ﻣﻨﻬﺎ ﺍﻟﺒ ﺪﻥﹶ ،ﻭﺟﺎ ﺯ ﺃﻥ ﻳﺰﺍ ﺩ ﲢﺘﻬﺎ ﻗﻤﻴ
ﺴ ﻪ ﺣﻴﺎﹰ ،ﻓﻴﺠﻮ ﺯ ﺣﺮﻳ ﺮ ﻭ ﻣ ﺰ ﻋ ﹶﻔ ﺮ ﻟﻠﻤﺮﺃ ﺓﺖ ﲟﺎ ﻟﹶﻪ ﻟﺒ ﻭﻟﻸﻧﺜﻰ ﺇﺯﺍﺭ ،ﻓ ﹶﻘﻤﻴﺺ ،ﹶﻓﺨﻤﺎ ﺭ ﻓﻠﹸﻔﺎﻓﹶﺘﺎﻥ .ﻭﻳﻜ ﹼﻔ ﻦ ﺍﳌﻴ
ﲏ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﻤﺎ ،ﻓﺈﻥ ﱂ
ﺝﻏ
ﻭﺍﻟﺼﱯ ،ﻣﻊ ﺍﻟﻜﺮﺍ ﻫ ﺔ .ﻭ ﳏ ﹼﻞ ﲡﻬﻴﺰﹺﻩ :ﺍﻟﺘ ﹺﺮ ﹶﻛﺔﹸ ،ﺇ ﹼﻻ ﺯﻭ ﺟ ﹲﺔ ﻭﺧﺎ ﺩﻣﻬﺎ :ﻓﻌﻠﻰ ﺯﻭ ﹴ
68
ﺤ ﺮ ﻡ
ﺖ ﺍﳌﺎﻝﹺ ،ﻓﻌﻠﻰ ﻣﻴﺎﺳﲑ ﺍﳌﺴﻠﻤﲔ .ﻭﻳ ﻳﻜﹸﻦ ﻟﻪ ﺗ ﹺﺮﻛﹶﺔ ﻓﻌﻠﻰ ﻣ ﻦ ﻋﻠﻴ ﻪ ﻧﻔﻘﺘﻪ ،ﻣﻦ ﻗﺮﻳﺐﹴ ،ﻭ ﺳﻴﺪ ،ﹶﻓﻌﻠﻰ ﺑﻴ
ﺐ ﹺﺟ ﹾﻠﺪ ،ﰒ ﺣﺸﻴﺶ، ﺏ ﻭ ﺟ
ﲔ ﰲ ﺟﻠ ﺪ ﺇﻥ ﻭﺟ ﺪ ﻏﲑﻩ ،ﻭﻛﺬﺍ ﺍﻟ ﹼﻄﲔ ،ﻭﺍﳊﺸﻴﺶ ،ﻓﹺﺈ ﹾﻥ ﱂ ﻳﻮﺟ ﺪ ﺛﻮ ﺍﻟﺘﻜﻔ
ﺱﺤ ﺮ ﻡ ﻛﺘﺎﺑ ﹸﺔ ﺷﻲﺀ ﻣ ﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟ ﹶﻜ ﹶﻔ ﹺﻦ .ﻭﻻ ﺑﺄ ﲔ ﻓﻴﻤﺎ ﺍﺳﺘ ﹾﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ .ﻭﻳ ﰒﻃ
ﺤ ﺮ ﻡ
ﺤﺮ ﻣ ﺔ ﺳﺘ ﹺﺮ ﺍﳉﻨﺎﺯ ﺓ ﲝﺮﻳ ﹴﺮ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻛﻤﺎ ﻳ ﺑﻜﺘﺎﺑﺘ ﻪ ﺑﺎﻟﺮﻳﻖﹺ ،ﻷﻧﻪ ﻻ ﻳﹾﺜﺒﺖ .ﻭﺃﻓﱴ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﹺﺑ
ﺗﺰﻳﲔ ﺑﻴﺘﻬﺎ ﲝﺮﻳ ﹴﺮ .ﻭﺧﺎﻟ ﹶﻔ ﻪ ﺍﳉﻼ ﹸﻝ ﺍﻟﺒﻠﻘﻴﲏ ،ﻓﺠ ﻮ ﺯ ﺍﳊﺮﻳ ﺮ ﻓﻴﻬﺎ ﻭﰲ ﺍﻟﻄﹼﻔﻞﹺ ،ﻭﺍﻋﺘ ﻤ ﺪ ﻩ ﺟ ﻤﻊ ،ﻣ ﻊ ﺃﻥ
ﺸ ﻪ ﳍﺎ ،ﻓﻴﺄ ﹸﻛ ﹶﻞ ﺱ ﺍﻷﻭﻝ ) .ﻭ ﺩ ﹾﻓﻨ ﻪ ﰲ ﺣ ﹾﻔ ﺮ ﺓ ﲤﻨ ﻊ( ﺑﻌﺪ ﹶﻃﻤﻬﺎ )ﺭﺍﺋﺤ ﹰﺔ( ﺃﻱ ﻇﻬﻮﺭﻫﺎ) ،ﻭ ﺳﺒﻌﹰﺎ( ﺃﻱ ﻧﺒ ﺍﻟﻘﻴﺎ
ﳊ ﹾﻔ ﺮ .ﻧﻌﻢ ،ﻣ ﻦ ﺽ ﻭﻳﺒﻨﹺﻰ ﻋﻠﻴ ﻪ ﻣﺎ ﳝﻨ ﻊ ﹶﺫﻳﻨﹺﻚ ،ﺣﻴﺚ ﱂ ﻳﺘﻌ ﱠﺬ ﺭ ﺍ ﹶ ﺿﻌﻪ ﹺﺑ ﻮ ﺟ ﻪ ﺍﻷﺭ ﹺ ﺝ ﺑﹺﺤﻔﺮ ﺓ :ﻭ ﺖ .ﻭ ﺧ ﺮ ﺍﳌﻴ
ﺤﺮﹺ ،ﻭﺗﺜﹾﻘﻴﹸﻠ ﻪ ﻟﻴ ﺮ ﺳﺐ ،ﻭﺇﻻ ﻓﹶﻼ .ﻭﺑﺘ ﻤﻨﻊ ﹶﺫﻳﻨﹺﻚ ﻣﺎ ﳝﻨ ﻊ ﺃ ﺣﺪﳘﺎ ﺕ ﺑﹺﺴﻔﻴﻨ ﺔ ﻭﺗ ﻌ ﱠﺬ ﺭ ﺍﻟﺒ ﺮ ﺟﺎ ﺯ ﺇﻟﻘﺎﺅﻩ ﰲ ﺍﻟﺒ ﻣﺎ
ﺐ ﺑﹺﻨﺎ ُﺀ ﺍﻟ ﹶﻘﱪﹺ ،ﲝﻴﺚ ﳝﻨﻊ ﻭﺻﻮﳍﺎ ﺇﻟﻴ ﻪ .ﻭﺃﹶﻛﻤﻠﹸﻪ ﻗﱪ ﺠ ﻉ ﺫﻟﻚ ﺍﶈﻞ ﺍﳊﻔ ﺮ ﻋﻦ ﻣﻮﺗﺎﻩ ﻓﻴ ﹺ ﻛﺄﻥ ﺍﻋﺘﺎﺩﺕ ﺳﺒﺎ
ﺏ ﺍ ِﻹﻓﹾﻀﺎ ُﺀ ﲞ ﺪ ﻩ ﺍﻷﳝﻦ ﺿﻄﺠﺎ ﻋ ﻪ ﻟﻠﻘﺒﹶﻠ ﺔ .ﻭﻳﻨ ﺪ ﺐﺍ ﻉ ﺍﻟﻴ ﺪ .ﻭ ﹺﳚ ﻒ ﺑﹺﺬﺭﺍ ﹺ ﻉ ﻭﻧﹺﺼ ﻭﺍﺳ ﻊ ﻋ ﻤ ﹺﻖ ﺃﺭﺑﻌﺔ ﺃﺫ ﺭ ﹴ
ﺤﻴ ﺔ ﺍﻟ ﹶﻜ ﹶﻔ ﹺﻦ ﻋﻨﻪ ﺇﱃ ﳓﻮ ﺗﺮﺍﺏﹴ ،ﻣﺒﺎﻟ ﻐ ﹰﺔ ﰲ ﺍﻻﺳﺘﻜﺎﻧ ﺔ ﻭﺍﻟ ﱞﺬﻝﱢ ،ﻭ ﺭ ﹾﻓ ﻊ ﺭﺃ ﺳ ﻪ ﺑﻨﺤ ﹺﻮ ﹶﻟﹺﺒﻨ ﺔ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﺑﻌﺪ ﺗﻨ
ﲔ ﻣ ﻦﺤ ﺮ ﻡ ﺩ ﹾﻓ ﻦ ﺍﺛﹾﻨ ﹺ
ﺏ ﻋﻠﻴﻪ ﻭﻳ ﻉ ﺍﻟﺘﺮﺍ ﹺ ﺤ ﺮ ﻡ ﺩ ﹾﻓﻨ ﻪ ﺑﻼ ﺷﻲﺀ ﳝﻨ ﻊ ﻭﻗﻮ
ﺻﻨﺪﻭﻕ ﺇﻻ ﻟﻨﺤﻮ ﻧﺪﺍ ﻭ ﺓ ﻓﻴﺠﹺﺐ ﻭﻳ
ﺲ ﻓﻴ ﻪ ﺑﻼ ﻱ ﹺﺟﻨ ﹴ ﺤ ﺪ ﺠ ﻤ ﹺﻊ ﻣﺘ ﺴﻴﻦ ﺑ ﹶﻘﺒﺮﹴ ،ﺇﻥ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﳏ ﺮ ﻣﻴﺔ ،ﺃﻭ ﺯ ﻭ ﹺﺟﻴﺔ ،ﻭﻣﻊ ﺃﺣﺪﳘﺎ ﻛﹸﺮﻩ ﻛ ﺟﹺﻨ
ﺖ ﻋﻠﻰ ﺁﺧﺮ ،ﻭﺇﻥ ﺍﲢﹶﺪﺍ ﺟﹺﻨﺴﺎﹰ ،ﻗﺒﻞ ﺑﻼ ِﺀ ﺟﻤﻴ ﻌﻪ ،ﻭﻳﺮ ﺟ ﻊ ﻓﻴﻪ ﻷ ﻫ ﹺﻞ ﺤ ﺮ ﻡ ﺃﻳﻀﹰﺎ :ﺇﺩﺧﺎ ﹸﻝ ﻣﻴ ﺣﺎﺟﺔ .ﻭﻳ
ﺐ ﺭ ﺩ ﺗﺮﺍﺑﹺﻪ ،ﺃﻭ ﺑﻌﺪﻩ ﻓﻼ .ﻭﳚﻮ ﺯ ﺍﻟ ﺪ ﹾﻓ ﻦ ﻣﻌﻪ، ﺾ ﻋﻈﻤ ﻪ ﻗﺒﻞ ﲤﺎ ﹺﻡ ﺍﳊ ﹾﻔ ﹺﺮ ﻭ ﺟ ﺽ .ﻭﻟﻮ ﻭﺟ ﺪ ﺑﻌ ﳋ ﱪ ﺓ ﺑﺎﻷ ﺭ ﹺ ﺍ
ﻱ ﻭﺍﻟﻨﻬﺎ ﺭ ﺃﻓﻀﻞ ﻟﻠﺪﻓﻦ ﻣﻨﻪ ﻭﻳ ﺮﹶﻓ ﻊ ﺍﻟ ﹶﻘﺒ ﺮ ﹶﻗ ﺪ ﺭ ﺷ ﹴﱪ ﻧﺪﺑﺎﹰ، ﺴ ﹺﻦ ﺍﻟﺒﺼﺮ ﺤ ﻼ ﺧﻼﻓﹰﺎ ﻟﻠ ﻭﻻ ﻳ ﹾﻜ ﺮ ﻩ ﺍﻟﺪﻓ ﻦ ﻟﻴ ﹰ
ﻼ ﻣﻊ ﺕ ﺑﻴ ﺪﻳﻪ ﻗﹶﺎﺋ ﹰ ﺙ ﺣﺜﻴﺎ ﺏ ﳌ ﻦ ﻋﻠﻰ ﺷﻔ ﹺﲑ ﺍﻟﻘ ﹺﱪ ﺃ ﹾﻥ ﻳﺤﺜﻲ ﺛﹶﻼ ﹶ ﺤ ﻪ ﹶﺃﻭﱃ ﻣﻦ ﺗﺴﻨﻴ ﻤ ﻪ .ﻭﻳﻨ ﺪ ﻭﺗﺴﻄﻴ
ﺍﻷُﻭﱃ} :ﻣﻨﻬﺎ ﺧﹶﻠ ﹾﻘﻨﺎﻛﻢ{ .ﻭﻣﻊ ﺍﻟﺜﺎﻧﻴﺔ} :ﻭﻓﻴﻬﺎ ﻧﻌﻴ ﺪﻛﹸﻢ{ .ﻭﻣﻊ ﺍﻟﺜﺎﻟﺜﺔ } :ﻭ ﻣﻨﻬﺎ ﹾﳔ ﹺﺮ ﺟ ﹸﻜ ﻢ ﺗﺎ ﺭ ﹰﺓ
ﹸﺃﺧﺮﻯ{.
ﺿ ﻊ ﺟﺮﻳ ﺪ ﺓ ﺧﻀﺮﺍ َﺀ ﻋﻠﻰ ﺍﻟ ﹶﻘﱪﹺ ،ﻟﻼﺗﺒﺎﻉ ،ﻭﻷﻧﻪ ﻳﺨﻔﱠﻒ ﻋﻨﻪ ﹺﺑ ﱪ ﹶﻛ ﺔ ﺗﺴﺒﻴﺤﻬﺎ. ﺴ ﻦ ﻭ ]ﻣﻬﻤﺔ[ :ﻳ
ﺐ .ﻭﳛ ﺮ ﻡ ﺃﺧ ﹸﺬ ﺷﻲ ٍﺀ ﻣﻨﻬﻤﺎ ﻣﺎ ﱂ ﻳﻴﺒﺴﺎ ﳌﺎ ﰲ ﺃ ﺧ ﺬ ﺍﻷُﻭﱃ ﺡ ﳓ ﹺﻮ ﺍﻟﺮﳛﺎ ﻥ ﺍﻟ ﺮ ﻃ ﹺ ﺲ ﺎ ﻣﺎ ﺍﻋﺘﻴ ﺪ ﻣﻦ ﹶﻃ ﺮ ﹺ ﻭﻗﻴ
ﻚ.
ﺖ ﺣ ﻖ ﺍﳌﻴﺖ ﺑﺎﺭﺗﻴﺎﺡ ﺍﳌﻼﺋ ﹶﻜ ﺔ ﺍﻟﻨﺎﺯﹺﻟﲔ ﻟﺬﻟ ﺖ ﺍﳌﺄﺛﻮ ﹺﺭ ﻋﻨﻪ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻔﻮﻳ ﻆ ﺍﳌﻴ ﺖ ﺣ ﱠ ﻣﻦ ﺗﻔﻮﻳ
ﺤ ﺔ ﺍﻟﻨ ﻬ ﹺﻲ ﻋﻨ ﻪ ﺑﻼ ﺣﺎﺟﺔ، ﺼ ﻗﺎﻟﻪ ﺷﻴﺨﺎﻧﺎ ﺍﺑﻦ ﺣﺠﺮ ﻭﺯﻳﺎﺩ) .ﻭ ﹸﻛ ﹺﺮ ﻩ ﺑﹺﻨﺎ ٌﺀ ﻟﻪ( ﺃﻱ ﻟﻠ ﹶﻘﺒﺮﹺ) ،ﺃﻭ ﻋﻠﻴ ﻪ( ﻟ
ﺲ ﻑ ﻧﺒﺶﹴ ،ﺃﻭ ﺣ ﹾﻔ ﹺﺮ ﺳﺒ ﹴﻊ ﺃﻭ ﻫ ﺪ ﹺﻡ ﺳﻴ ﹴﻞ .ﻭ ﳏ ﹼﻞ ﻛﹶﺮﺍﻫ ﺔ ﺍﻟﺒﹺﻨﺎﺀ ،ﺇﺫﺍ ﻛﺎﻥ ﲟ ﹾﻠ ﻜﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﹺﻨﺎ ُﺀ ﻧﻔ ﹺ ﺨ ﻮ ﹶﻛ
ﺻﻠﹸﻬﺎﻑﺃ ﺍﻟﻘﱪﹺ ﺑﻐ ﹺﲑ ﺣﺎ ﺟ ﺔ ﳑﺎ ﻣﺮ ،ﺃﻭ ﳓﻮ ﹸﻗﺒﺔ ﻋﻠﻴﻪ ﲟﺴﺒﻠﺔ ،ﻭﻫﻲ ﻣﺎ ﺍﻋﺘﺎ ﺩ ﺃ ﻫ ﹸﻞ ﺍﻟﺒﻠ ﺪ ﺍﻟﺪﻓﻦ ﻓﻴﻬﺎ ،ﻋ ﹺﺮ
ﻕ ﺍﳌﻴﺖ ،ﻓﻔﻴ ﻪ ﺗﻀﻴﻴ ﻖ ﻋﻠﻰ ﺴﹺﺒﻠﹸﻬﺎ ﺃﻡ ﻻ ،ﺃﻭ ﻣﻮﻗﻮﹶﻓﺔﹰ ،ﺣﺮﻡ ،ﻭ ﻫ ﺪ ﻡ ﻭﺟﻮﺑﺎﹰ ،ﻷﻧﻪ ﻳﺘﺄﺑﺪ ﺑﻌﺪ ﺍﳕﺤﺎ ﹺ ﻭ ﻣ
ﺽ ﻓﻴﻪ.
ﺍﳌﺴﻠﻤﲔ ﲟﺎ ﻻ ﹶﻏ ﺮ
69
ﺨ ﺮ ﺟ ﹸﺔ ﺇﱃ ﺃ ﻫﻠﻬﺎ ﺇ ﹾﻥ ﻋﺮﹺﻓﻮﺍ ،ﺃﻭ ﻳﺨﻠﻰ ﺑﻴﻨﻬﻤﺎ ،ﻭﺇﻻ ﻓﻤﺎ ﹲﻝ ﺿﺎﺋﻊ، ﳊﺠﺎ ﺭ ﹸﺓ ﺍ ﹸﳌ
]ﺗﻨﺒﻴﻪ[ :ﻭﺇﺫﺍ ﻫ ﺪﻡ ،ﺗ ﺮ ﺩ ﺍ
ﺖ ﻭﹶﺃ ﻋﺮﺽ ﻭ ﺭﹶﺛﺘ ﻪ ﻋ ﹺﻦﺾ ﺃﺻﺤﺎﺑﹺﻨﺎ ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟ ﺰ ﻣﺰﻣ ﻲ :ﺇﺫﺍ ﺑﻠ ﻲ ﺍﳌﻴ ﻭ ﺣ ﹾﻜ ﻤ ﻪ ﻣﻌﺮﻭﻑ ﻛﻤﺎ ﻗﺎﻟﻪ ﺑ ﻌ
ﻁ ٌﺀ
ﺽ ﻋﻨﻬﺎ ،ﻛﻤﺎ ﰲ ﺍﻟﺴﻨﺎﹺﺑ ﹺﻞ) .ﻭ( ﹸﻛ ﹺﺮ ﻩ ) ﻭ ﹾ ﺕ ﺍﻟﻌﺎ ﺩ ﹸﺓ ﺑﺎﻹِﻋﺮﺍ ﹺ
ﺍﳊﺠﺎ ﺭﺓ ،ﺟﺎ ﺯ ﺍﻟﺪﻓ ﻦ ﻣ ﻊ ﺑﻘﺎﺋﻬﺎ ،ﺇﺫﺍ ﺟ ﺮ
ﻀﺮﻭ ﺭ ﺓ( ،ﻛﺄﻥ ﱂ ﻳﺼﻞ ﻟﻘ ﹺﱪ ﻣﻴﺘ ﻪ ﺑﹺﺪﻭﹺﻧﻪ ،ﻭﻛﺬﺍ ﻣﺎ ﻋﻠﻴﻪ( ﺃﻱ ﻋﻠﻰ ﻗ ﹺﱪ ﻣﺴﻠﻢﹴ ،ﻭﻟﻮ ﻣ ﻬﺪﺭﹰﺍ ﻗﺒ ﹶﻞ ﺑﻼ ٍﺀ )ﺇﻻ ﻟ
ﺡ ﻣﺴﻠ ﹴﻢ ﻛﺂﺧﺮﻳﻦ ﲝ ﺮ ﻣ ﺔ ﺍﻟ ﹸﻘﻌﻮ ﺩ ﻋﻠﻴﻪ ﻭﺍﻟﻮﻁﺀ ،ﳋ ﹴﱪ ﻓﻴﻪ ﻳﺮ ﺩ ﻩ ﺐ .ﻭ ﺟﺰﻡ ﺷ ﺮ ﻳﺮﻳﺪ ﺯﻳﺎﺭﺗﻪ ﻭﻟﻮ ﻏﲑ ﻗﺮﻳ ﹴ
ﺶ( ﻭﺟﻮﺑﹰﺎ ﻗﱪ ﻣﻦ ﺩﻓ ﻦ ﺱ ﻋﻠﻴﻪ ﺟﻠﻮﺳﻪ ﻟﻘﹶﻀﺎ ِﺀ ﺍﳊﺎ ﺟﺔ ،ﻛﻤﺎ ﺑﻴﻨﺘ ﻪ ﺭﹺﻭﺍﻳ ﹲﺔ ﺃﺧﺮﻯ) .ﻭﻧﺒ ﺃ ﹼﻥ ﺍﳌﺮﺍ ﺩ ﺑﺎﳉﻠﻮ ﹺ
ﺏﺑﻼ ﻃﹶﻬﺎ ﺭ ﺓ )ﻟﻐﺴ ﹴﻞ( ﺃﻭ ﺗﻴﻤﻢ .ﻧﻌﻢ ،ﺇﻥ ﺗ ﻐﻴﺮ ﻭﻟﻮ ﹺﺑﻨﺘﻦﹴ ،ﺣ ﺮ ﻡ .ﻭ َﻷ ﺟ ﹺﻞ ﻣﺎ ﹺﻝ ﻏﲑﹴ ،ﻛﺄﻥ ﺩﻓ ﻦ ﰲ ﹶﺛ ﻮ ﹴ
ﺶ ﺃﹶﻭ ﺐ ﺍﳌﺎﻟﻚ ،ﻭ ﻭ ﹺﺟ ﺪ ﻣﺎ ﻳﻜﻔﱠﻦ ﺃﻭ ﻳ ﺪﻓﹶﻦ ﻓﻴﻪ ،ﻭﺇﻻ ﱂ ﻳﺠﺰ ﺍﻟﻨﺒ ﺽ ﻣﻐﺼﻮﺑﺔ ،ﺇﻥ ﹶﻃﹶﻠ ﻣ ﻐﺼﻮﺏﹴ ،ﺃﻭ ﺃ ﺭ ﹴ
ﺏ ﻂ ﻓﻴ ﻪ ﻣﺘ ﻤﻮﻝ ﻭﺇﻥ ﱂ ﻳﻄﹸﻠﺒ ﻪ ﻣﺎﻟﻜﹸﻪ ،ﻻ ﻟﻠﺘﻜﻔﲔ ﺇﻥ ﺩﻓ ﻦ ﺑﹺﻼ ﹶﻛ ﹶﻔﻦﹴ ،ﻭﻻ ﻟﻠﺼﻼ ﺓ ﺑﻌ ﺪ ﺇﻫﺎﻟﺔ ﺍﻟﺘﺮﺍ ﹺ ﺳ ﹶﻘ ﹶ
ﺐ ﺷ ﻖ ﺟﻮﻓﻬﺎ ﲔ .ﻭ ﹺﳚ ﲔ ﺣﱴ ﻳﺘﺤ ﱠﻘ ﻖ ﻣ ﻮﺗﻪ( ،ﺃﻱ ﺍﳉﻨ ﺖ )ﰲ ﺑ ﹾﻄﻨﻬﺎ ﺟﻨ ﻋﻠﻴﻪ) .ﻭﻻ ﺗﺪﹶﻓ ﻦ ﺍﻣﺮﺃ ﹲﺓ( ﻣﺎﺗ
ﺸﻖ ،ﻟﻜﻦ ﺝ ﺣﻴﺎﺗﻪ ﺣ ﺮ ﻡ ﺍﻟ ﺶ ﻟﻪ ﺇﻥ ﺭ ﹺﺟ ﻲ ﺣﻴﺎﺗﻪ ﹺﺑ ﹶﻘ ﻮ ﹺﻝ ﺍﻟ ﹶﻘﻮﺍﹺﺑﻞﹺ ،ﻟﺒﻠﻮ ﻏ ﻪ ﺳﺘﺔ ﺃ ﺷ ﻬﺮﹴ ﻓﺄﻛﺜﹶﺮ ،ﻓﺈﹺﻥ ﱂ ﻳ ﺮ ﻭﺍﻟﻨﺒ
ﻂ ﻓﺎﺣﺶ. ﺕ ﹶﻏﹶﻠ ﹲ ﺕ ﻛﻤﺎ ﺫ ﻛ ﺮ ﻭﻣﺎ ﻗﻴﻞ ﺇﻧ ﻪ ﻳﻮﺿﻊ ﻋﻠﻰ ﺑ ﹾﻄﻨﹺﻬﺎ ﺷﻲﺀ ﻟﻴﻤﻮ ﻳ ﺆ ﺧ ﺮ ﺍﻟ ﺪ ﹾﻓ ﻦ ﺣﱴ ﳝﻮ
ﺴﹸﻠﻬﻤﺎ ،ﺑﻞ ﻂ ﻭ ﺩﻓ ﻦ( ﻭﺟﻮﺑﺎﹰ ،ﻛﻄﻔ ﹴﻞ ﻛﺎﻓ ﹴﺮ ﻧ ﹶﻄ ﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔﹺ ،ﻭﻻ ﻳﺠﹺﺐ ﹶﻏ ﻱ( ﺃﻱ ﺳﺘ ﺮ ﲞ ﺮﹶﻗ ﺔ )ﺳﻘ ﹲ )ﻭﻭ ﹺﺭ
ﺴ ﹶﻞ ﻀﻐﺔ ،ﻓﻴ ﺪﻓﹶﻨﺎ ﻥ ﻧﺪﺑﹰﺎ ﻣﻦ ﹶﻏ ﹺﲑ ﺳﺘ ﹴﺮ .ﻭﻟﹶﻮ ﺍﻧ ﹶﻔﺼﻞ ﺑﻌ ﺪ ﺃﺭﺑﻌﺔ ﺃ ﺷ ﻬ ﹴﺮ ﹸﻏ ﻂ ﺍﻟ ﻌﹶﻠ ﹶﻘ ﹸﺔ ﻭﺍ ﹸﳌ
ﺝ ﺑﺎﻟﺴﻘ ﻳﺠﻮ ﺯ .ﻭ ﺧ ﺮ
ﻭ ﹸﻛ ﱢﻔﻦ ،ﻭ ﺩﻓ ﻦ ﻭﺟﻮﺑﹰﺎ) .ﻓﺈﻥ ﺍ ﺧﺘﻠ ﺞ( ﺃﻭ ﺍ ﺳﺘﻬ ﱠﻞ ﺑﻌﺪ ﺍﻧ ﻔﺼﺎﻟﻪ )ﺻﻠ ﻲ ﻋﻠﻴﻪ( ﻭﺟﻮﺑﹰﺎ.
ﺐ ﺠ ﺐ ﻓﻴﻬﺎ ﻣﺎ ﻳ ﹺ )ﻭﺃﺭﻛﺎﻧﻬﺎ( ﺃﻱ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﺳﺒ ﻌ ﹲﺔ :ﺃﺣﺪﳘﺎ) :ﻧﻴﺔ( ﻛﻐﲑﹺﻫﺎ ،ﻭ ﻣ ﻦ ﹸﺛ ﻢ ﻭ ﺟ
ﺿﻴﺔ ،ﻭﺇﻥ ﹾﱂ ﻳ ﹸﻘ ﹾﻞ ﹶﻓﺮﺽ ﻛﻔﺎﻳﺔ ،ﻭﻻ ﺽ ﻟﻠ ﹶﻔ ﺮ
ﺤﺮﻡ ،ﻭﺍﻟﺘ ﻌ ﺮ ﹺ ﰲ ﻧﻴ ﺔ ﺳﺎﺋ ﹺﺮ ﺍﻟﻔﺮﻭﺽﹺ ،ﻣﻦ ﳓ ﹺﻮ ﺍﻗﺘﺮﺍﻧﹺﻬﺎ ﺑﺎﻟﺘ
ﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﱢﻴﺖ .ﻗﺎﻝ ﺐ ﺃﺩﱏ ﳑﻴﺰﹴ ،ﻓﻴﻜﻔﻲ ﹸﺃﺻﻠﻲ ﺍﻟ ﹶﻔ ﺮ ﲔ ﺍﳌﻴﺖ ،ﻭﻻ ﻣ ﻌ ﹺﺮﹶﻓﺘﻪ ،ﺑﻞ ﺍﻟﻮﺍﺟﹺ ﺐ ﺗﻌﻴ
ﹺﳚ
ﲰ ﻪ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﻗﻴﺎ ﻡ( ﻟﻘﺎﺩ ﹴﺭ ﻋﻠﻴﻪ ،ﻓﺎﻟﻌﺎ ﹺﺟ ﺰ ﻳ ﹾﻘﻌﺪ ،ﹸﺛ ﻢ ﺤ ﹺﻮ ﺍ ﺐ ﺑﹺﻨ ﺖ ﺍﻟﻐﺎﺋ ﹺ ﲔ ﺍﳌﻴ ﺐ ﺗﻌﻴ ﺟ ﻤ ﻊ :ﹺﳚ
ﺕ( ﻣﻊ ﺗﻜﺒﲑﺓ ﺍﻟﺘﺤﺮﻡ ﻟﻼﺗﺒﺎﻉ ،ﻓﺈﻥ ﺧ ﻤﺲ ،ﱂ ﺗﺒﻄﹸﻞ ﺻﻼﺗﻪ. ﻳﻀ ﹶﻄﺠﹺﻊ) .ﻭ( ﺛﺎﻟﺜﻬﺎ) :ﺃﺭﺑﻊ ﺗﻜﺒﲑﺍ
ﺻ ﺪﺭﹺﻩ ﺑﲔ ﻛﻞ ﺗﻜﺒﲑﺗﲔ) .ﻭ( ﺭﺍﺑﻌﻬﺎ: ﺖ ﺿﻌﻬﻤﺎ ﹾﲢ ﺴ ﻦ ﺭ ﹾﻓ ﻊ ﻳ ﺪﻳ ﻪ ﰲ ﺍﻟﺘﻜﹾﺒﲑﺍﺕ ﺣ ﹾﺬ ﻭ ﻣﻨﻜﹶﺒﻴﻪ ،ﻭ ﻭ ﻭﻳ
ﻕ ﺑ ﹶﻘ ﺪﺭﹺﻫﺎ .ﻭﺍﳌﻌﺘﻤﺪ ﺃﺎ ﲡﺰﻯ ُﺀ ﺑ ﻌ ﺪ ﹶﻏ ﹺﲑ ﺍﻷُﻭﱃ ﺧﻼﻓﹰﺎ ﻟﻠﺤﺎﻭﻱ ،ﻛﺎﶈﺮﺭ ﻭﺇﻥ )ﻓﺎﲢﺔ( ،ﹶﻓﺒﺪﳍﺎ ،ﻓﻮﻗﻮ
ﺴ ﻦ ﺇﹺﺳﺮﺍ ﺭ ﺑﹺﻐ ﹺﲑ ﺍﻟﺘﻜﺒﲑﺍﺕ ،ﻭﺍﻟﺴﻼﻡ ،ﻭﺗ ﻌ ﻮﺫﹲ، ﹶﻟ ﹺﺰﻡ ﻋﻠﻴ ﻪ ﲨ ﻊ ﺭﻛﻨﲔ ﰲ ﺗﻜﺒ ﲑ ﺓ ﻭﺧﻠ ﻮ ﺍﻷُﻭﱃ ﻋﻦ ﺫ ﹾﻛ ﹴﺮ .ﻭﻳ
ﱯ( )ﺑﻌﺪ ﺗﻜﺒﲑ ﺓ ﺛﺎﻧﻴ ﺔ( ﺃﻱ ﺐ ﺃﻭ ﻗﱪ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﺻﻼﹲﺓ ﻋﻠﻰ ﺍﻟﻨ ﻭﺗ ﺮ ﻙ ﺍﻓﺘﺘﺎﺡﹴ ،ﻭﺳﻮﺭﺓ ،ﺇﻻ ﻋﻠﻰ ﻏﺎﺋ ﹴ
ﺿ ﻢ ﺍﻟﺴﻼ ﹺﻡ ﻟﻠﺼﻼﺓ ،ﻭﺍﻟﺪﻋﺎ ِﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻋﻘﺒﻬﺎ ،ﻭﺍﳊﻤ ﺪ ﺏ ﻋﻘﺒﻬﺎ ،ﻓﻼ ﲡﺰﻯﺀ ﰲ ﻏﲑﻫﺎ .ﻭﻳﻨ ﺪ
ﺻ ﻪ ﻭﻟﻮ ﻃﻔﻼﹰ ،ﺑﻨﺤﻮ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻏ ﻔ ﺮ ﹶﻟ ﻪ ﻭﺍ ﺭ ﺣ ﻤﻪ) ،ﺑﻌﺪ ﺛﺎﻟﺜﺔ( ،ﻓﻼ ﺖ( ﲞﺼﻮ ﻗﺒﻠﻬﺎ) .ﻭ( ﺳﺎﺩﺳﻬﺎ ) :ﺩﻋﺎ ٌﺀ ﳌﻴ
ﳚﺰﻯﺀ ﺑﻌﺪ ﻏﲑﹺﻫﺎ ﻗﻄﻌﹰﺎ.
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ﺴ ﻦ ﺃﻥ ﻳ ﹾﻜﺜ ﺮ ﻣ ﻦ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ،ﻭﻣﺄﺛﹸﻮ ﺭ ﻩ ﺃﻓﻀﻞ ،ﻭﹶﺃﻭﻻ ﻩ ﻣﺎ ﺭﻭﺍ ﻩ ﻣﺴﻠ ﻢ ﻋﻨﻪ ﻭﻫﻮ" :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻏ ﻔ ﺮ ﻟﻪ ﻭﻳ
ﺴ ﹾﻠ ﻪ ﺑﺎﳌﺎ ِﺀ ﻭﺍﻟﺜﹼﻠ ﹺﺞ ﻭﺍﻟﺒ ﺮﺩ ،ﻭﻧ ﱢﻘ ﻪ ﻣ ﻦ
ﻒ ﻋﻨﻪ ﻭﻋﺎﻓﻪ ،ﻭﺃ ﹾﻛ ﹺﺮ ﻡ ﻧ ﺰﹶﻟﻪ ،ﻭ ﻭ ﺳ ﻊ ﻣﺪﺧﹶﻠﻪ ،ﻭﺍ ﹾﻏ ِ ﻭﺍ ﺭ ﺣ ﻤﻪ ،ﻭﺍ ﻋ
ﻼ ﺧﲑﹰﺍ ﻣﻦ ﺃﻫﻠﻪ ،ﻭ ﺯﻭﺟﹰﺎ ﺾ ﻣﻦ ﺍﻟ ﺪﻧﺲﹺ ،ﻭﹶﺃﺑ ﺪﹾﻟ ﻪ ﺩﺍﺭﺍﹰ ﺧﲑﹰﺍ ﻣﻦ ﺩﺍ ﹺﺭﻩ ،ﻭﺃ ﻫ ﹰ ﺏ ﺍﻷﺑﻴ ﺍﳋﻄﺎﻳﺎ ﻛﻤﺎ ﻳﻨﻘﻰ ﺍﻟﺜﱠﻮ
ﺏ ﺍﻟﻨﺎﺭ" .ﻭﻳﺰﻳﺪ ﻋﻠﻴﻪ ،ﻧﺪﺑﹰﺎ: ﺏ ﺍﻟﻘ ﹺﱪ ﻭﻓﺘﻨﺘ ﻪ ﻭﻣﻦ ﻋﺬﺍ ﹺ ﺧﲑﹰﺍ ﻣﻦ ﺯﻭ ﹺﺟﻪ ،ﻭﺃﺩﺧ ﹾﻠ ﻪ ﺍﳉﻨﺔ ،ﻭﺃ ﻋ ﹾﺬ ﻩ ﻣﻦ ﻋﺬﺍ ﹺ
"ﺍﻟﻠﻬ ﻢ ﺍﻏ ﻔ ﺮ ﳊﻴﻨﺎ ﻭ ﻣﻴﺘﻨﺎ" ﺇﱃ ﺁ ﺧ ﹺﺮ ﻩ .ﻭﻳﻘﻮﻝ ﰲ ﺍﻟﻄﻔﻞ ﻣﻊ ﻫﺬﺍ" :ﺍﻟﱠﻠﻬﻢ ﺍ ﺟ ﻌ ﹾﻠ ﻪ ﻓﺮﻃﹰﺎ ﻷﺑ ﻮﻳﻪ ،ﻭ ﺳﻠﹶﻔﹰﺎ
ﺼ ﱪ ﻋﻠﻰ ﻗﻠﻮﹺﺑﻬﹺﻤﺎ ،ﻭﻻ ﺗ ﹾﻔﺘﻨﻬﻤﺎ ﺑﻌﺪﻩ ،ﻭﻻ ﻍ ﺍﻟ ﻭ ﹸﺫﺧﺮﹰﺍ ﻭ ﻋ ﹶﻈ ﹰﺔ ﻭﺍﻋﺘﺒﺎﺭﹰﺍ ﻭﺷﻔﻴﻌﺎﹰ ،ﻭﹶﺛ ﹼﻘ ﹾﻞ ﺑ ﻪ ﻣﻮﺍﺯﻳﻨﻬﻤﺎ ،ﻭﹶﺃ ﹾﻓ ﹺﺮ ﹾ
ﲢ ﹺﺮ ﻣﻬﻤﺎ ﺃ ﺟﺮﻩ" .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻴﺲ ﻗﻮﻟﻪ :ﺍﻟﻠﻬ ﻢ ﺍﺟ ﻌﻠﹾﻪ ﻓﺮﻃﹰﺎ ﺇﱃ ﺁﺧﺮﻩ ﻣﻐﻨﻴﹰﺎ ﻋﻦ ﺍﻟﺪﻋﺎ ِﺀ ﻟﻪ ،ﻷﻧﻪ ﺩﻋﺎﺀ
ﺚ ﻒ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺑﺎﻟﻌﻤﻮ ﹺﻡ ﺍﻟﺸﺎﻣ ﹺﻞ ﻛ ﹼﻞ ﹶﻓ ﺮﺩ ،ﻓﹶﺄﻭﱃ ﻫﺬﺍ .ﻭﻳﺆﻧ ﻼ ﹺﺯﻡﹺ ،ﻭﻫﻮ ﻻ ﻳﻜﻔﻲ ،ﻷﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜ ﺑﺎﻟ ﹼ
ﺖ ﺃﻭ ﺍﻟﺸﺨﺺﹺ ،ﻭﻳﻘﻮﻝ ﰲ ﻭﻟ ﺪ ﺍﻟﺰﻧﺎ" :ﺍﻟﻠ ﻬ ﻢ ﺍﺟ ﻌ ﹾﻠ ﻪ ﻓﺮﻃﹰﺎ ﺍﻟﻀﻤﺎﺋ ﺮ ﰲ ﺍﻷﻧﺜﻰ ،ﻭﻳﺠﻮ ﺯ ﺗﺬ ﻛﲑﻫﺎ ﺑﺈﹺﺭﺍﺩ ﺓ ﺍﳌﻴ
ﳊ ﹾﻘﻨﺎ ﹺﺑ ﹺﻬ ﻢ
ﻑ ﻻ ﺍﻟﺬﻭﺍﺕ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﺃ ﻷ ﻣ ﻪ" .ﻭﺍﳌﺮﺍ ﺩ ﺑﺎﻹِﺑﺪﺍ ﹺﻝ ﰲ ﺍﻷ ﻫ ﹺﻞ ﻭﺍﻟﺰﻭ ﺟﺔ ،ﺇﹺﺑﺪﺍ ﹸﻝ ﺍﻷﻭﺻﺎ
ﲔ" .ﺍﻧﺘﻬﻰ) .ﻭ( ﱐ ﻭﻏﲑﻩ" :ﺇﻥ ﻧﺴﺎ َﺀ ﺍﳉﻨﺔ ﻣﻦ ﻧﺴﺎ ِﺀ ﺍﻟﺪﻧﻴﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﻮ ﹺﺭ ﺍﻟ ﻌ ﹺ ﹸﺫ ﺭﻳﺘﻬﻢ{ ﻭﳋ ﹺﱪ ﺍﻟ ﱠﻄﺒﺮﺍ ﹼ
ﺴ ﻦ :ﺍﻟﱠﻠ ﻬ ﻢ ﻻ ﲢ ﹺﺮﻣﻨﺎ ﺐ ﰲ ﻫﺬﻩ ﺫﻛ ﺮ ﻏ ﹺﲑ ﺍﻟﺴﻼ ﹺﻡ ﻟﻜﻦ ﻳ ﺳﺎﺑﻌﻬﺎ) :ﺳﻼ ﻡ( ﻛﻐﲑﹺﻫﺎ )ﺑﻌﺪ ﺭﺍﺑﻌﺔ( ،ﻭﻻ ﳚ
ﺏ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻏ ﻔ ﺮ ﻟﻨﺎ ﻭﻟﻪ. ﺃﺟﺮﻩ ﺃﻱ ﺃ ﺟ ﺮ ﺍﻟﺼﻼ ﺓ ﻋﻠﻴﻪ ،ﺃﻭ ﺃ ﺟ ﺮ ﺍﳌﺼﻴﺒ ﺔ ﻭﻻ ﺗ ﹾﻔﺘﻨﺎ ﺑﻌﺪﻩ ﺃﻱ ﺑﺎﺭﺗﻜﺎ ﹺ
ﻉ ﺇﻣﺎ ﻣ ﻪ ﰲ ﺃﺧﺮﻯ ﺑﻄﻠﺖ ﺻﻼﺗﻪ .ﻭﻟﻮ ﹶﻛﺒ ﺮ ﺇﻣﺎ ﻣ ﻪ ﺗﻜﺒ ﲑ ﹰﺓ ﻒ ﻋﻦ ﺇﹺﻣﺎ ﻣ ﻪ ﺑﻼ ﻋﺬ ﹴﺭ ﺑﺘﻜﺒﲑ ﺓ ﺣﱴ ﺷ ﺮ ﻭﻟﻮ ﲣﱠﻠ
ﺖ ﺍﻟﻘﺮﺍ َﺀ ﹸﺓ ﻋﻨﻪ .ﻭﺇﺫﺍ ﺳﻠﻢ ﺍﻹِﻣﺎ ﻡ ﺗﺪﺍﺭﻙ ﻕ ﺍﻟﻔﺎﲢ ﹶﺔ ﺗﺎﺑ ﻌ ﻪ ﰲ ﺗﻜﺒ ﹺﲑﻩ ،ﻭﺳ ﹶﻘ ﹶﻄ ﺃﺧﺮﻯ ﻗﺒﻞ ﻗﺮﺍﺀ ﺓ ﺍﳌﺴﺒﻮ ﹺ
ﺖ ﻭﻟﻮ ﺍﻣﺮﺃﺓ :ﺃﺏ ،ﺃﻭ ﻧﺎﺋﺒﻪ ،ﻓﺄﺑﻮﻩ، ﻕ ﻣﺎ ﺑﻘ ﻲ ﻋﻠﻴ ﻪ ﻣ ﻊ ﺍﻷﺫﹾﻛﺎ ﹺﺭ .ﻭﻳ ﹶﻘ ﺪ ﻡ ﰲ ﺍﻹِﻣﺎ ﻣ ﺔ ﰲ ﺻﻼ ﺓ ﺍﳌﻴ ﺍﳌﺴﺒﻮ
ﻸﺏﹴ ،ﰒ ﺍﺑﻨﻬﻤﺎ ،ﺛﹸﻢ ﺍﻟﻌ ﻢ ﻛﺬﻟﻚ ،ﰒ ﺳﺎﺋ ﺮ ﺍﻟ ﻌﺼﺒﺎﺕ ،ﰒ ﻣ ﻌﺘﻖ ،ﺛﹸﻢ ﺫﹸﻭ ﺥ ﻷﺑ ﻮﻳﻦ ﻓ َ ﰒ ﺍﺑﻦ ﻓﺎﺑﻨﻪ ،ﰒ ﺃ
ﻁ ﺳﺎﺋ ﹺﺮ ﺍﻟﺼﻠﻮﺍﺕ )ﺗ ﹶﻘ ﺪ ﻡ ﹸﻃ ﻬ ﹺﺮ ﻩ( ﺃﻱ ﻁ ﳍﺎ( ﺃﻱ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﻣﻊ ﺷﺮﻭ ﺝ )ﻭ ﺷ ﹺﺮ ﹶ ﺭ ﺣﻢﹴ ،ﰒ ﺯ ﻭ
ﺍﳌﻴﺖ ﲟﺎ ٍﺀ ﻓﺘﺮﺍﺏﹴ ،ﻓﺈﹺﻥ ﻭﻗ ﻊ ﲝ ﹾﻔ ﺮ ﺓ ﺃﻭ ﲝ ﹴﺮ ﻭﺗﻌ ﹼﺬ ﺭ ﺇﺧﺮﺍﺟﻪ ﻭ ﹸﻃ ﻬﺮﻩ ﱂ ﻳﺼ ﱠﻞ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ )ﻭﺃﻥ ﻻ
ﻀ ﺮ ﻓﻴﻪ ﻛﹶﻮﻧﻪ ﺐ ﻓﻼ ﻳ ﻳﺘﻘﺪﻡ( ﺍﳌﹸﺼﻠﻰ )ﻋﻠﻴﻪ( ﺃﻱ ﺍﳌﻴﺖ ،ﺇﻥ ﻛﺎﻥ ﺣﺎﺿﺮﺍﹰ ،ﻭﻟﻮ ﰲ ﻗﱪﹴ ،ﺃﻣﺎ ﺍﳌﻴﺖ ﺍﻟﻐﺎﺋ
ﻑ ﻓﻘ ﺪ ﺴ ﻦ ﺟ ﻌ ﹸﻞ ﺻﻔﻮﻓﻬ ﻢ ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ ،ﻟﻠﺨ ﹺﱪ ﺍﻟﺼﺤﻴ ﹺﺢ " :ﻣ ﻦ ﺻﻠﻰ ﻋﻠﻴ ﻪ ﺛﻼﺛ ﹸﺔ ﺻﻔﻮ ﻭﺭﺍ َﺀ ﺍﳌﹸﺼﻠﻲ .ﻭﻳ
ﺾ ﺍﶈﻘﻘﲔ ﺃﻧﻪ ﺇﺫﺍ ﱂ ﱄ .ﻭﺍﺧﺘﺎ ﺭ ﺑﻌ ﺏ ﺗﺄﺧﲑﻫﺎ ﻟﺰﻳﺎ ﺩ ﺓ ﺍﳌﺼﻠﲔ ،ﺇﻻ ﻟ ﻮ ﹼ ﺐ" ﺃﻱ ﹸﻏ ﻔ ﺮ ﻟﻪ ﻭﻻ ﻳﻨ ﺪ ﹶﺃ ﻭ ﺟ
ﺶ ﺗﻐﻴﺮﻩ ،ﻳﻨﺒﻐﻲ ﺍﻧﺘﻈﺎﺭﻩ ﻣﺎﺋﺔ ﺃﻭ ﺃﺭﺑﻌﲔ ﺭ ﹺﺟ ﻲ ﺣﻀﻮﺭﻫﻢ ﻗﺮﻳﺒﺎﹰ ،ﻟﻠﺤﺪﻳﺚ .ﻭﰲ ﻣﺴﻠﻢ" :ﻣﺎ ﻣ ﻦ ﻣﺴﻠ ﹴﻢ ﺨ ﻳ
ﻀ ﺮ ﻣ ﻦ ﺤ ﲔ ﻳﺒﻠﻐﻮﻥ ﻣﺎﺋﺔ ﻛﻠﹼﻬﻢ ﻳﺸﻔﻌﻮﻥ ﻟﻪ ،ﺇﻻ ﺷﻔﱢﻌﻮﺍ ﻓﻴﻪ" ﻭﻟﻮ ﺻﻠ ﻲ ﻋﻠﻴﻪ ﻓ ﻳﺼﻠﻲ ﻋﻠﻴ ﻪ ﹶﺃ ﻣ ﹲﺔ ﻣ ﻦ ﺍﳌﺴﻠﻤ
ﻀ ﹸﻞ ﻟﻪ ﻓ ﻌﻠﹸﻬﺎ ﺑﻌ ﺪ ﺍﻟﺪﻓﻦ، ﺏ ﺛﻮﺍﺑﻪ .ﻭﺍﻷﻓ ﺏ ﻟﻪ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ،ﻭﺗ ﹶﻘ ﻊ ﹶﻓﺮﺿﺎﹰ ،ﻓﻴﻨﻮﻳﻪ ،ﻭﻳﺜﺎ ﺼﻞﱢ ،ﻧ ﺪ ﱂ ﻳ
ﻀﻬﻢ: ﻼ .ﻭﻗﺎﻝ ﺑﻌ ﺖ ﻧ ﹾﻔ ﹰ
ﺻﻼﹼﻫﺎ ﻭﻟﻮ ﻣﻨ ﹶﻔﺮﹺﺩﹰﺍ ﺇﹺﻋﺎﺩﺎ ﻣﻊ ﲨﺎﻋﺔ .ﻓﺈﹺﻥ ﺃﻋﺎﺩﻫﺎ ﻭﹶﻗ ﻌ ﻟﻼﺗﺒﺎﻉ .ﻭﻻ ﻳﻨﺪﺏ ﳌﻦ
ﺐ( ﻋﻦ ﺑﻠﺪ ،ﺑﺄﻥ ﻳﻜﻮ ﹶﻥ ﺍﳌﻴﺖ ﲟﺤ ﹴﻞ ﺑﻌﻴ ﺪ
ﺖ )ﻏﺎﺋ ﹴ
ﻑ ﺍ ُﻷﻭﱃ) .ﻭﺗﺼ ﺢ( ﺍﻟﺼﻼﺓ )ﻋﻠﻰ( ﻣﻴ
ﺍﻹِﻋﺎ ﺩ ﹸﺓ ﺧﻼ
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ﺐ ﻣﻨ ﻪ ﻛﺪﺍﺧﹶﻠ ﻪ.ﺝ ﺍﻟﺴﻮ ﹺﺭ ﺍﻟﻘﺮﻳ ﹺ ﺐ ﺇﻟﻴﻬﺎ ﻋﺮﻓﺎﹰ ،ﺃﺧﺬﹰﺍ ﻣﻦ ﻗﻮ ﹺﻝ ﺍﻟﺰﺭﻛﺸ ﻲ :ﺇﻥ ﺧﺎ ﹺﺭ ﺴ ﻋ ﹺﻦ ﺍﻟﺒﻠ ﺪ ﲝﻴﺚ ﻻ ﻳﻨ
ﺽ:
ﺲ ﺃﻭ ﻣ ﺮ ﹴ ﺐ ﻋﻦ ﳎﻠﺴﻪ )ﻓﻴﻬﺎ( ﻭﺇﻥ ﹶﻛﺒﺮﺕ .ﻧﻌﻢ ،ﻟﻮ ﺗﻌ ﹼﺬ ﺭ ﺍﳊﻀﻮ ﺭ ﳍﺎ ﺑﻨﺤ ﹺﻮ ﺣﺒ ﹴ )ﻻ( ﻋﻠﻰ ﻏﺎﺋ ﹴ
ﺼ ﺢ ﻋﻠﻰ ﱯ( ﻓﻼ ﺗ ﺿ ﹴﺮ )ﻣﺪﻓﻮ ﻥ( ﻭﻟﻮ ﺑ ﻌ ﺪ ﺑﻼﺋ ﻪ )ﻏﲑ ﻧ ﺼ ﺢ ﻋﻠﻰ ﺣﺎ ﺟﺎﺯﺕ ﺣﻴﻨﺌ ﺬ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ )ﻭ( ﺗ
ﺾ ﻳﻮﻣﺌﺬ ،ﻛﻤﻦ ﺑﹶﻠ ﹶﻎ ﺃﻭ ﺼ ﺢ ﻣﻦ ﻛﺎﻓ ﹴﺮ ﻭﺣﺎﺋ ﹴ ﺖ ﻣ ﻮﺗ ﻪ( ﻓﻼ ﺗ
ﻗ ﹺﱪ ﻧﱯ ،ﳋﱪ ﺍﻟﺸﻴﺨﲔ) .ﻣﻦ ﺃﻫ ﹺﻞ ﹶﻓ ﺮﺿﻬﺎ ﻭﻗ
ﺽ( ﻓﻴﻬﺎ )ﹺﺑ ﹶﺬ ﹶﻛ ﹴﺮ( ﻭﻟﻮ ﻂ ﺍﻟ ﹶﻔ ﺮ
ﺴﻞﹺ ،ﻛﻤﺎ ﺍﻗﺘﻀﺎ ﻩ ﻛﻼ ﻡ ﺍﻟﺸﻴﺨﲔ) .ﻭ ﺳ ﹶﻘ ﹶ ﻕ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻟﻮ ﻗﺒ ﹶﻞ ﺍﻟ ﻐ ﺃﻓﺎ
ﻒ ﹺﺑ ﹶﻘ ﺪﺭﹺﻫﺎ ،ﻭﻟﻮ ﻣ ﻊ ﻭﺟﻮ ﺩ ﻣﻦ ﺻﺒﻴﹰﺎ ﳑﻴﺰﺍﹰ ،ﻭﻟﻮ ﻣﻊ ﻭﺟﻮ ﺩ ﺑﺎﻟﻎﹴ ،ﻭﺇﻥ ﱂ ﳛﻔﹶﻆ ﺍﻟﻔﺎﲢﺔﹶ ،ﻭﻻ ﻏﲑﻫﺎ ،ﺑﻞ ﻭﻗ
ﻳﺤﻔﹶﻈﻬﺎ ،ﻻ ﺑﺄﻧﺜﻰ ﻣﻊ ﻭﺟﻮ ﺩ ﻩ .ﻭﲡﻮ ﺯ ﻋﻠﻰ ﺟﻨﺎﺋ ﺰ ﺻﻼﹲﺓ ﻭﺍﺣﺪﺓﹲ ،ﻓﻴﻨﻮﹺﻱ ﺍﻟﺼﻼ ﹶﺓ ﻋﻠﻴﻬﹺﻢ ﺇﲨﺎ ﹰﻻ .ﻭ ﺣ ﺮ ﻡ
ﺽ ﺑﺎﻟﺼﻼ ﺓ ﻋﻠﻰ ﺍﻟﻘ ﹺﱪ) .ﻭ ﹾﲢ ﺮ ﻡ ﺻﻼ ﹸﺓ( ﻋﻠﻰ ﻛﺎﻓﺮﹴ ،ﳊﹸﺮ ﻣ ﺔ ﺍﻟﺪﻋﺎ ِﺀ ﻟﻪ ﻂ ﺍﻟ ﹶﻔ ﺮ ﺴ ﹸﻘ ﹸ
ﺗﺄﺧﲑﻫﺎ ﻋ ﹺﻦ ﺍﻟ ﺪﻓﻦﹺ ،ﺑﻞ ﻳ
ﺕ ﺃﺑﺪﹰﺍ{ .ﻭﻣﻨﻬﻢ ﺃﻃﻔﺎ ﹸﻝ ﺍﻟﻜﹸﻔﺎﺭ ،ﺳﻮﺍﺀ ﹶﺃﻧﻄﻘﹸﻮﺍ ﺼ ﱢﻞ ﻋﻠﻰ ﺃ ﺣ ﺪ ﻣﻨﻬﻢ ﻣﺎ ﺑﺎﳌﻐﻔﺮ ﺓ .ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻭﻻ ﺗ
ﺤ ﺮ ﻡ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻬﹺﻢ. ﲔ ﺃﻡ ﻻ ﻓﺘ ﺑﺎﻟﺸﻬﺎﺩﺗ ﹺ
ﺸ ﻬ ﺪ ﻭ )ﻋﻠﻰ ﺷﻬﻴ ﺪ( ﻭﻫﻮ ﹺﺑﻮﺯ ﻥ ﻓﹶﻌﻴﻞﹴ ،ﲟﻌﲎ ﻣﻔﻌﻮﻝﹴ ،ﻷﻧﻪ ﻣﺸﻬﻮ ﺩ ﻟﻪ ﺑﺎﳉﻨﺔ ،ﺃﻭ ﻓﺎ ﻋﻞﹴ ،ﻷﻥ ﺭﻭ ﺣ ﻪ ﺗ
ﻆ ﺍﻟﺸﻬﻴ ﺪ ﻋﻠﻰ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﻟﺘﻜﻮ ﹶﻥ ﻛﹶﻠ ﻤ ﹸﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ،ﹶﻓ ﻬ ﻮ ﺷﻬﹺﻴ ﺪ ﺍﻟﺪﻧﻴﺎ ﺍﳉﻨﺔ ﻗﺒ ﹶﻞ ﻏ ﹺﲑ ﻩ .ﻭﻳ ﹾﻄﹶﻠ ﻖ ﻟﻔ ﹸ
ﺤ ﹺﻮ ﺣ ﻤﻴﺔ ،ﹶﻓ ﻬ ﻮ ﺷﻬﻴ ﺪ ﺍﻟﺪﻧﻴﺎ .ﻭﻋﻠﻰ ﻣ ﹾﻘﺘﻮ ﹴﻝ ﻇﹸﻠﻤﹰﺎ ﻭ ﹶﻏﺮﹺﻳﻖﹴ ،ﻭ ﺣﺮﹺﻳﻖﹴ ،ﻭ ﻣﺒﻄﹸﻮ ﻥ ﻭﺍﻵ ﺧ ﺮ ﺓ .ﻭﻋﻠﻰ ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﻟﻨ
ﺃﻱ ﻣ ﻦ ﹶﻗﺘﻠﹶﻪ ﺑ ﹾﻄﻨ ﻪ ﻛﺎﺳﺘﺴﻘﺎ ٍﺀ ﺃﻭ ﺇﹺﺳﻬﺎ ﹴﻝ .ﹶﻓ ﻬ ﻢ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﻵ ﺧ ﺮ ﺓ ﻓﹶﻘﻂ) .ﻛﹶﻐﺴﻠ ﻪ( ﺃﻱ ﺍﻟﺸﻬﻴﺪ ،ﻭﻟﻮ
ﺕ ﰲ ﻗﺘﺎ ﹺﻝ ﻛﹸﻔﺎ ﹴﺭ( ﺃﻭ ﻛﺎﻓ ﹴﺮ ﻭﺍ ﺣﺪ، ﺤ ﺮ ﻡ ﺇﺯﺍﻟﹶﺔ ﺩ ﹺﻡ ﺷﻬﻴ ﺪ) .ﻭﻫﻮ ﻣﻦ ﻣﺎ ﺴ ﹾﻞ ﹶﻗﺘﻠﻰ ﹸﺃﺣﺪ .ﻭﻳ ﺟﻨﺒﺎﹰ ،ﻷﻧﻪ ﱂ ﻳﻐ ِ
ﺡ ﻣﺴﻠ ﹴﻢ ﺁ ﺧ ﺮ ﺧﻄﺄ ،ﺃﻭ ﹶﻗﺘﹶﻠ ﻪ ﻣﺴﻠ ﻢ ﺴﺒﹺﺒ ﻪ( ﺃﻱ ﺍﻟﻘﺘﺎﻝﹸ ،ﻛﺄﹶﻥ ﹶﺃﺻﺎﺑ ﻪ ﺳﻼ ﻗﺒ ﹶﻞ ﺍﻧﻘﻀﺎﺋﻪ ،ﻭﺇ ﹾﻥ ﹸﻗﺘ ﹶﻞ ﻣ ﺪﺑﹺﺮﹰﺍ )ﹺﺑ
ﺻﺒﺮﹰﺍ(ﺕ ﺑﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﹸﻦ ﺑ ﻪ ﹶﺃﹶﺛ ﺮ ﺩ ﹴﻡ )ﻻ ﺃﺳ ﲑ ﹸﻗﺘﻞ ﺍﺳﺘﻌﺎﻧﻮﺍ ﺑﻪ ،ﺃﻭ ﺗﺮﺩﻯ ﹺﺑﹺﺒﺌﹾﺮ ﺣﺎ ﹶﻝ ﻗﺘﺎﻝﹴ ،ﺃﻭ ﺟ ﹺﻬ ﹶﻞ ﻣﺎ ﻣﺎ
ﺕ ﺑﻌ ﺪ ﺍﻧﻘﻀﺎﺋﻪ ،ﻭﻗﺪ ﺑﻘ ﻲ ﻓﻴ ﻪ ﺣﻴﺎﹲﺓ ﺲ ﲟﻘﺎﺗﻠ ﺔ .ﻭﻻ ﻣﻦ ﻣﺎ ﺻﺢ ،ﻷﻥ ﹶﻗﺘﹶﻠ ﻪ ﻟﻴ ﺲ ﹺﺑﺸﻬﻴ ﺪ ﻋﻠﻰ ﺍﻷ ﻓﺈﹺﻧﻪ ﻟﻴ
ﺡ ﻋﻨ ﺪ ﺍﻧﻘﻀﺎﺋ ﻪ ﹶﻓﺸﻬﻴ ﺪ ﺟﺰﻣﹰﺎ. ﺡ ﺑ ﻪ .ﺃﻣﺎ ﻣ ﻦ ﺣ ﺮ ﹶﻛﺘﻪ ﺣﺮﻛ ﹸﺔ ﻣ ﹾﺬﺑﻮ ﹴ ﺴﺘﻘ ﺮﺓﹲ ،ﺇﻥ ﹸﻗ ﻄ ﻊ ﲟﻮﺗ ﻪ ﺑﻌﺪ ﻣ ﻦ ﺟ ﺮ ﹴ ﻣ
ﱐ .ﻭﻻ ﻣ ﻦ ﻭﹶﻗ ﻊ ﺑﲔ ﻱ ﻭﺍﻟﻌﻤﺮﺍ ﹼ ﲔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻨ ﻮ ﹺﻭ ﻭﺍﳊﻴﺎ ﹸﺓ ﺍﳌﺴﺘ ﻘﺮﺓ ﻣﺎ ﹶﲡ ﻮ ﺯ ﺃﻥ ﻳﺒﻘﻰ ﻳﻮﻣﹰﺎ ﺃﻭ ﻳ ﻮ ﻣ ﹺ
ﺲ ﺑﻘﺘﺎ ﹴﻝ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻻ ﻚ ﻟﻴ ﺏ ﻣﻨﻬﻢ ﻓﻘﺘﻠﻮﻩ ،ﻷﻥ ﺫﻟ ﻛﻔﺎ ﹴﺭ ﻓﻬ ﺮ
ﻱ ﻋﻦ ﺴ ﻤﻬﻮ ﺩ
ﰊ ﺩﺧ ﹶﻞ ﺑﻴﻨﻨﺎ .ﻧﻌﻢ ،ﺇﻥ ﻗﺘﹶﻠ ﻪ ﻋﻦ ﻣﻘﺎﺗﻠﹶ ﺔ ﻛﺎ ﹶﻥ ﺷﻬﹺﻴﺪﹰﺍ ﻛﻤﺎ ﻧﻘﻠﻪ ﺍﻟﺴﻴﺪ ﺍﻟ ﻣ ﻦ ﹶﻗﺘﹶﻠ ﻪ ﺍﻏﺘﻴﺎ ﻻ ﺣ ﺮ
ﺨ ﹸﺔ ﺑﺎﻟ ﺪ ﹺﻡ ﹶﺃﻭﱃ ،ﻟﻼﺗﺒﺎﻉﹺ ،ﻭﻟﻮ ﱂ ﺗ ﹾﻜ ﻔ ﻪ ﺑﺄﻥ ﺕ ﻓﻴﻬﺎ ،ﻭﺍ ﹸﳌﹶﻠ ﱠﻄ ﺍﳋﺎﺩ ﹺﻡ )ﻭ ﹸﻛ ﹼﻔ ﻦ( ﻧﺪﺑﹰﺎ )ﺷﻬﻴ ﺪ ﰲ ﺛﻴﺎﹺﺑ ﻪ( ﺍﻟﱵ ﻣﺎ
ﺴ ﻪ ﻟﻀﺮﻭ ﺭ ﺓ ﺍﳊﺮﺏﹺ ،ﻓﻴﱰﹶﻉ ﻭﺟﻮﺑﹰﺎ) .ﻭﻳﻨﺪﺏ( ﺃﻥ ﱂ ﺗﺴﺘ ﺮ ﻛﻞ ﺑﺪﻧﹺﻪ ﲤﻤﺖ ﻭﺟﻮﺑﺎﹰ) ،ﻻ( ﰲ )ﺣﺮﻳ ﹴﺮ( ﹶﻟﹺﺒ
ﻀ ﺮ ﻭﻟﻮ ﳑﻴﺰﹰﺍ ﻋﻠﻰ ﺍ َﻷ ﻭﺟﻪ ﺍﻟﺸﻬﺎ ﺩ ﹸﺓ :ﺃﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﻘﻂ ﳋ ﹺﱪ ﻣﺴﻠ ﹴﻢ" :ﹶﻟ ﱢﻘﻨﻮﺍ ﻣﻮﺗﺎﻛﹸﻢ ﺃﻱ ﻳﻠ ﱠﻘ ﻦ ﳏﺘ
ﺕ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻣﻊ ﺍﳋ ﹺﱪ ﺍﻟﺼﺤﻴ ﹺﺢ" :ﻣﻦ ﻛﺎ ﹶﻥ ﺁﺧﺮ ﻛﻼ ﻣ ﻪ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ،ﺩﺧ ﹶﻞ ﺍﳉﻨﺔ"، ﻣ ﻦ ﺣﻀ ﺮ ﻩ ﺍﳌﻮ
ﺃﻱ ﻣﻊ ﺍﻟﻔﺎﺋﺰﻳﻦ .ﻭﺇﻻ ﻓﻜ ﱞﻞ ﻣﺴﻠﻢ ﻭﻟﻮ ﻓﺎﺳﻘﹰﺎ ﻳﺪﺧﻠﻬﺎ ،ﻭﻟﻮ ﺑﻌﺪ ﻋﺬﺍﺏﹴ ،ﻭﺇﻥ ﻃﺎﻝ .ﻭﻗﻮ ﹸﻝ ﺟ ﻤ ﻊ :ﻳﻠﻘﱠﻦ
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ﺴﻤﻰ ﻣﺴﻠﻤﹰﺎ ﺇﻻ ﻤﺎ ﻣﺮﺩﻭ ﺩ ﺑﺄﻧﻪ ﻣﺴﻠﻢ، ﺼ ﺪ ﻣﻮﺗ ﻪ ﻋﻠﻰ ﺍﻹِﺳﻼﻡ ،ﻭﻻ ﻳ "ﳏﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﷲ" ﺃﻳﻀﺎﹰ ،ﻷﻥ ﺍﻟ ﹶﻘ
ﺚ ﺗﻠﻘﻴﻨ ﻪ ﺍﻟﺮﻓﻴ ﻖ ﺍﻷﻋﻠﻰ ،ﻷﻧﻪﺤ ﹶ
ﺏ .ﻭﺑ
ﻭﺇﳕﺎ ﺍﻟ ﹶﻘﺼ ﺪ ﺧﺘ ﻢ ﻛﻼ ﻣ ﻪ ﺑﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻟﻴﺤﺼﻞ ﻟﻪ ﺫﻟﻚ ﺍﻟﺜﻮﺍ
ﺁﺧﺮ ﻣﺎ ﺗﻜﻠ ﻢ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﷲ ،ﻣﺮﺩﻭ ﺩ ﺑﺄﻥ ﺫﻟﻚ ﻟﺴﺒﺐ ﱂ ﻳﻮﺟﺪ ﰲ ﻏﲑﻩ ،ﻭﻫﻮ ﺃﻥ ﺍﷲ ﺧﻴ ﺮ ﻩ ﻓﺎﺧﺘﺎﺭﻩ.
ﺼ ﲑ ﻣﺴﻠﻤﹰﺎ ﺇﻻ ﻆ ﹶﺃ ﺷ ﻬﺪ ،ﻟ ﻮﺟﻮﹺﺑ ﻪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﻓﻴﻪ ﺇﺫ ﻻ ﻳ ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﻴﻠ ﱠﻘﻨﻬﻤﺎ ﻗﻄﻌﺎﹰ ،ﻣﻊ ﻟﻔ
ﲔ ﺑﺎﻟﻎﹴ،ﺖ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﹶﻪ ،ﻭ )ﺗﻠﻘ ﺴﺄﹶﻟﻮ ﹶﻥ ﹶﻟ ﻪ ﺍﻟﺘﺜﺒﻴ
ﻤﺎ .ﻭﺃﻥ ﻳﻘﻒ ﲨﺎﻋ ﹲﺔ ﺑﻌ ﺪ ﺍﻟ ﺪ ﹾﻓ ﹺﻦ ﻋﻨﺪ ﺍﻟ ﹶﻘﱪﹺ ﺳﺎﻋ ﹰﺔ ﻳ
ﻭﻟﻮ ﺷﻬﻴﺪﹰﺍ( ﻛﻤﺎ ﺍﻗﺘﻀﺎ ﻩ ﺇﻃﹾﻼﻗﹸﻬﻢ ﺧﻼﻓﹰﺎ ﻟﻠ ﺰﺭﻛﺸ ﻲ )ﺑﻌﺪ( ﲤﺎ ﹺﻡ )ﺩﻓ ﹴﻦ( ﻓﻴﻘﻌﺪ ﺭﺟ ﹲﻞ ﻗﹸﺒﺎﹶﻟ ﹶﺔ ﻭ ﺟ ﹺﻬ ﻪ
ﺖ ﻋﻠﻴ ﻪ ﻣ ﻦ ﺍﻟﺪﻧﻴﺎ :ﺷﻬﺎ ﺩ ﹸﺓ ﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ﻭﻳﻘﻮﻝ" :ﻳﺎ ﻋﺒ ﺪ ﺍﻟﹼﻠ ﻪ ﺍﺑ ﻦ ﺃﻣ ﺔ ﺍﷲ :ﺍ ﹾﺫ ﹸﻛ ﺮ ﺍﻟ ﻌ ﻬ ﺪ ﺍﻟﺬﻱ ﺧ ﺮ ﺟ
ﺚ ﺣﻖ ،ﻭﺃﻥ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺃﻥ ﺍﳉﻨﺔ ﺣﻖ ،ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﺣﻖ ،ﻭﺃﻥ ﺍﻟﺒﻌ ﹶ
ﺖ ﺑﺎﻟﹼﻠ ﻪ ﺭﺑﺎﹰ ،ﻭﺑﺎﻹِﺳﻼ ﹺﻡ ﺩﻳﻨﺎﹰ، ﻚ ﺭﺿﻴ ﺚ ﻣ ﻦ ﰲ ﺍﻟﻘﺒﻮﺭﹺ ،ﻭﺃﻧ ﺐ ﻓﻴﻬﺎ ،ﻭﺃﻥ ﺍﷲ ﻳﺒﻌ ﹸ ﺍﻟﺴﺎ ﻋﺔﹶ ﺁﺗﻴ ﹲﺔ ﻻ ﺭﻳ
ﻭﲟﺤﻤ ﺪ ﻧﺒﻴﺎﹰ ،ﻭﺑﺎﻟﻘﹸﺮﺁ ﻥ ﺇﻣﺎﻣﺎﹰ ،ﻭﺑﺎﻟ ﹶﻜ ﻌﺒ ﺔ ﻗﺒﹶﻠﺔﹰ ،ﻭﺑﺎﳌﺆﻣﻨﲔ ﺇﺧﻮﺍﻧﹰﺎ .ﺭﰊ ﺍﷲ ،ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ،ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ،
ﺴ ﻦ ﺗﻜﺮﺍﺭ ﻩ ﺛﻼﺛﺎﹰ ،ﻭﺍ َﻷﻭﱃ ﻟﻠﺤﺎﺿﺮﻳﻦ ﺍﻟﻮﻗﻮﻑ ،ﻭﻟﻠﻤﻠ ﱠﻘ ﹺﻦ ﺵ ﺍﻟﻌﻈﻴﻢ" .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳ ﺏ ﺍﻟﻌﺮ ﹺ ﻭﻫﻮ ﺭ
ﺱ ﻳ ﻮ ﻡ ﺍﻟﻘﻴﺎ ﻣ ﺔ ﺑﺂﺑﺎﺋﻬﻢ ،ﻷﻥﺤﻮﺍ َﺀ ﻻ ﻳﻨﺎﰲ ﺩﻋﺎ َﺀ ﺍﻟﻨﺎ ﹺ ﺍﻟﻘﹶﻌﻮ ﺩ .ﻭﻧﺪﺍﺅ ﻩ ﺑﺎ ُﻷ ﻡ ﻓﻴﻪ ﺃﻱ ﺇﻥ ﻋ ﹺﺮﻓﹶﺖ ،ﻭﺇﻻ ﻓﹺﺒ
ﻱ ﻓﻴﻪ .ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺒﺪﻝ ﺍﻟﻌﺒ ﺪ ﺑﺎﻷ ﻣ ﺔ ﰲ ﺍﻷﻧﺜﻰ ،ﻭﻳ ﺆﻧﺚ ﺍﻟﻀﻤﺎﺋ ﺮ .ﺍﻧﺘﻬﻰ. ﻛﻠﻴﻬﻤﺎ ﺗﻮﻗﻴﻒ ،ﻻ ﳎﺎ ﹶﻝ ﻟﻠﺮﺃ ﹺ
ﱯ .ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻭﻛﺬﺍ ﺴ ﻦ ﳍﺎ ﺯﻳﺎﺭﺓ ﻗ ﹺﱪ ﺍﻟﻨ ﺏ )ﺯﻳﺎﺭﺓ ﻗﺒﻮ ﹴﺭ ﻟﺮ ﺟ ﹴﻞ( ﻻ ﻷﻧﺜﻰ ،ﻓﺘ ﹾﻜ ﺮ ﻩ ﳍﺎ .ﻧﻌﻢ ،ﻳ )ﻭ( ﻳﻨ ﺪ
ﺴ ﻦ ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺗﻴﺴﺮ ﻋﻠﻰ ﺍﻟﻘﱪﹺ، ﺳﺎﺋ ﺮ ﺍﻷﻧﺒﻴﺎﺀِ ،ﻭﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺍ َﻷﻭﻟﻴﺎﺀ .ﻭﻳ
ﻼ ﻟﻠﻘﺒﻠﺔ) .ﻭﺳﻼ ﻡ( ﻟﺰﺍﺋ ﹴﺮ ﻋﻠﻰ ﺃ ﻫ ﹺﻞ ﺍﳌﻘﹶﱪ ﺓ ﻋﻤﻮﻣﺎﹰ ،ﰒ ﺧﺼﻮﺻﺎﹰ ،ﻓﻴﻘﻮﻝ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﹸﻢ ﺴﺘ ﹾﻘﹺﺒ ﹰ ﻓﻴﺪﻋﻮ ﻟ ﻪ ﻣ
ﻚ ﻳﺎ ﻭﺍﻟﺪﻱ .ﻓﺈﹺﻥ ﺃﺭﺍ ﺩ ﻼ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴ ﺩﺍﺭ ﻗﻮ ﹴﻡ ﻣﺆﻣﻨﲔ ﻋﻨﺪ ﺃ ﻭ ﹺﻝ ﺍﳌﻘﱪﺓ .ﻭﻳﻘﻮﻝ ﻋﻨﺪ ﻗ ﹺﱪ ﺃﺑﻴ ﻪ ﻣﺜ ﹰ
ﻚ ﳋ ﹺﱪ ﻣﺴﻠﻢ" :ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﹸﻢ ﺺ ﲟﻘﺼﻮ ﺩﻩ ،ﻭﺫﻟ ﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻰ ﺃﺣ ﺪﻫﻤﺎ ﺃﺗﻰ ﺑﺎﻟﺜﺎﻧﻴﺔ ،ﻷﻧﻪ ﺃﺧ
ﺕ ﻚ ﺍﻟﺒﻘﻌﺔ ،ﺃﻭ ﻟﻠﻤﻮ ﺩﺍ ﺭ ﻗﻮ ﹴﻡ ﻣﺆﻣﻨﲔ ،ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﹼﻠ ﻪ ﹺﺑﻜﹸﻢ ﻻﺣﻘﻮﻥ" .ﻭﺍﻻﺳﺘﺜﻨﺎ ُﺀ ﻟﻠﺘﺒ ﺮﻙ ،ﺃﻭ ﻟﻠﺪﻓ ﹺﻦ ﺑﺘﻠ
ﻋﻠﻰ ﺍﻹِﺳﻼ ﹺﻡ.
ﺏ ﺍﻟﻘ ﹺﱪ ﻭﻓﺘﻨﺘ ﻪ{ .ﻭﻭﺭﺩ ﺃﻳﻀﹰﺎ " :ﻣ ﻦ ﺕ ﻳﻮ ﻡ ﺍﳉﻤﻌ ﺔ ﺃﻭ ﻟﻴﻠﹶﺘﻬﺎ ﺃ ﻣ ﻦ ﻣ ﻦ ﻋﺬﺍ ﹺ ]ﻓﺎﺋﺪﺓ[ :ﻭ ﺭ ﺩ ﺃﻥ } ﻣ ﻦ ﻣﺎ
ﻁ ﺿ ﻐ ﹶﻄ ﺔ ﺍﻟﻘﱪﹺ ،ﻭﺟﺎ ﻭ ﺯ ﺍﻟﺼﺮﺍ
ﻗﺮﹶﺃ ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﻟﹼﻠ ﻪ ﺃﺣﺪ ،ﰲ ﻣﺮﺽ ﻣﻮﺗ ﻪ ﻣﺎﺋ ﹶﺔ ﻣﺮﺓ ،ﱂ ﻳ ﹾﻔﺘ ﻦ ﰲ ﹶﻗﺒﺮﹺﻩ ،ﻭﺃ ﻣ ﻦ ﻣ ﻦ
ﺖ ﻣ ﻦ ﺍﻟﻈﹼﺎﳌﲔ ﺃﺭﺑﻌﲔ ﻚ ﺇﱐ ﻛﻨ ﺖ ﺳﺒﺤﺎﻧ ﻒ ﺍﳌﻼﺋ ﹶﻜ ﺔ" .ﻭﻭﺭﺩ ﺃﻳﻀﹰﺎ " :ﻣ ﻦ ﻗﺎﻝ :ﻻ ﺇﻟ ﻪ ﺇ ﹼﻻ ﺃﻧ ﻋﻠﻰ ﺃ ﹸﻛ
ﺕ ﻓﻴﻪ ،ﺃﹸﻋ ﻄ ﻲ ﺃﺟ ﺮ ﺷﻬﻴﺪ ،ﻭﺇﻥ ﺑﺮﹺﻯ َﺀ ﺑﺮﹺﻯ َﺀ ﻣ ﻐﻔﹸﻮﺭﹰﺍ ﻟﻪ" .ﻏﻔﺮ ﺍﷲ ﻟﻨﺎ ،ﻭﺃﻋﺎﺫﹶﻧﺎ ﻣ ﻦ ﺿ ﻪ ﻓﻤﺎ ﻣﺮﺓ ﰲ ﻣﺮ
ﺏ ﺍﻟﻘﺒ ﹺﺮ ﻭﻓﺘﻨﺘ ﻪ.
ﻋﺬﺍ ﹺ
ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ
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ﺖﺿ ﺝ ﻋ ﻦ ﻣﺎﻝﹴ ،ﺃﻭ ﺑ ﺪﻥ ،ﻋﻠﻰ ﺍﻟ ﻮ ﺟ ﻪ ﺍﻵﰐ .ﻭﹸﻓ ﹺﺮ ﻫﻲ ﻟﹸﻐ ﹰﺔ :ﺍﻟﺘ ﹾﻄ ﹺﻬ ﲑ ﻭﺍﻟﻨﻤﺎ ُﺀ .ﻭ ﺷﺮﻋﹰﺎ :ﺍﺳﻢ ﳌﺎ ﻳﺨ ﺮ
ﻑ ﻣ ﻦ ﺍﳌﺎ ﹺﻝ :ﺍﻟﻨ ﹾﻘ ﺪﻳﻦﹺ،
ﺖ ﰲ ﲦﺎﻧﻴ ﺔ ﺃﹶﺻﻨﺎ ﺻﺪﻗ ﺔ ﺍﻟ ﻔ ﹾﻄ ﹺﺮ .ﻭ ﻭ ﺟﺒ
ﺠ ﺮ ﺓ ﺑﻌ ﺪ
ﺯﻛﺎ ﹸﺓ ﺍﳌﺎ ﹺﻝ ﰲ ﺍﻟﺴﻨ ﺔ ﺍﻟﺜﺎﻧﻴ ﺔ ﻣ ﻦ ﺍ ﳍ
ﻑ ﻣ ﻦ ﺍﻟﻨﺎﺱ .ﻭﻳ ﹾﻜ ﹸﻔ ﺮ ﺟﺎ ﺣ ﺪ ﻭﺟﻮﺎ ،ﻭﻳﻘﺎﺗ ﹸﻞ ﺍﳌ ﻤﺘﹺﻨ ﻊ ﻭﺍﻷﻧﻌﺎﻡ ،ﻭﺍﻟﻘﹸﻮﺕ ،ﻭﺍﻟﺘﻤﺮ ،ﻭﺍﻟﻌﻨﺐ ﻟﺜﻤﺎﻧﻴ ﺔ ﺃﺻﻨﺎ
ﱄﺐ ﻋﻠﻰ( ﻛ ﱢﻞ ) ﻣﺴﻠ ﹴﻢ )ﻭﻟﻮ ﻏ ﲑ ﻣﻜﹼﻠﻒ ،ﻓﻌﻠﻰ ﺍﻟ ﻮ ﹼ ﻋ ﻦ ﺃﺩﺍﺋﻬﺎ ،ﻭﺗﺆ ﺧ ﹸﺬ ﻣﻨﻪ ﻭﺇ ﹾﻥ ﹾﱂ ﻳﻘﺎﺗﻞ ﻗﹶﻬﺮﹰﺍ ) ﲡ
ﺝ ﺑﺎﳌﺴﻠ ﹺﻢ ﺍﻟﻜﺎﻓ ﺮ ﺍﻷﺻﻠﻲ ،ﻓﻼ ﻳ ﹾﻠ ﺰﻣﻪ ﺇﺧﺮﺍﺟﻬﺎ ،ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻹِﺳﻼﻡ ) ﺣ ﺮ( ﻣﻌﻴﻦ، ﺇﺧﺮﺍﺟﻬﺎ ﻣ ﻦ ﻣﺎﻟ ﻪ .ﻭ ﺧ ﺮ
ﻚﰲ ﻒ ﻣﻠﻜﻪ ،ﻭﻻ ﺗ ﹾﻠﺰﻡ ﺳﻴﺪﻩ ،ﻷﻧﻪ ﻏﲑ ﻣﺎﻟ ﺐ ﻋﻠﻰ ﺭﻗﻴ ﹴﻖ ﻟﻌﺪﻡ ﻣﻠ ﻜﻪ ،ﻭﻛﺬﺍ ﺍﳌﻜﺎﺗﺐ ﻟﻀﻌ ﻓﻼ ﲡ
ﺼ ﻪ )ﻋﺸﺮﻳ ﻦ ﻣﺜﻘﺎ ﹰﻻ( ﺏ )ﺑﹶﻠ ﹶﻎ( ﹶﻗ ﺪ ﺭ ﺧﺎﻟ ﺐ( ﻭﻟﻮ ﻏ ﲑ ﻣﻀﺮﻭﺏﹴ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺯ ﻋ ﻢ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﳌﻀﺮﻭ ﹺ )ﺫﻫ ﹴ
ﺺ ﰲ ﻣﻴﺰﺍ ﻥ ﻭ ﹼﰎ ﰲ ﺁﺧﺮ ﻓﻼ ﺯﻛﺎﺓﹶ ،ﻟﻠﺸﻚ .ﻭﺍﳌﺜﻘﺎ ﹸﻝ :ﺍﺛﻨﺎ ﻥ ﻭﺳﺒﻌﻮ ﹶﻥ ﺣﺒ ﹶﺔ ﺑﻮﺯ ﻥ ﻣ ﹼﻜ ﹶﺔ ﲢﺪﻳﺪﹰﺍ .ﻓﻠﻮ ﻧ ﹶﻘ
ﺴ ﹴﻊ.ﰲ :ﺧﻤﺴ ﹲﺔ ﻭﻋﺸﺮﻭﻥ ﻭ ﺳﺒﻌﺎ ﻥ ﻭﺗ ﺐ ﺑﺎﻷﺷ ﺮ ﹼﺏ ﺍﻟﺬﻫ ﹺ ﺷﻌ ﹴﲑ ﻣﺘﻮﺳﻄﺔ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ :ﻭﻭﺯ ﹸﻥ ﻧﹺﺼﺎ ﹺ
ﺖ ﻣﺎﺋﱵ ﺩﺭﻫﻢ( ﺑﻮﺯﻥ ﻣﻜﺔ :ﻭﻫﻮ ﰲ :ﺍﻟﻘﺎﹺﻳﺘﺒﺎﻳ ﻲ) .ﻭ( ﰲ )ﻓﻀ ﺔ ﺑﻠﻐ ﻭﻗﺎﻝ ﺗﻠﻤﻴﺬﻩ ﺷﻴﺨﻨﺎ ﻭﺍﳌﺮﺍ ﺩ ﺑﺎﻷﺷﺮ ﹼ
ﺺ ﻓﻴﻬﻤﺎ ﻛﺎﳌﻌﺸﺮﺍﺕ ،ﻓﻴﺠﺐ ﰲ ﲬﺴﻮﻥ ﺣﺒﺔ ﻭ ﺧﻤﺴﺎ ﺣﺒ ﺔ .ﻓﺎﻟ ﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ :ﺳﺒﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻭﻻ ﻭﹶﻗ
ﺸ ﹴﺮ( ﻟﻠﺰﻛﺎﺓ ،ﻭﻻ ﻳﻜﹾﻤﻞ ﺃﺣ ﺪ ﺍﻟﻌﺸﺮﻳﻦ ،ﻭﺍﳌﺎﺋﺘﲔ ،ﻭﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻟﻮ ﺑﺒﻌﺾ ﺣﺒﺔ ) :ﺭﺑ ﻊ ﻋ
ﺲ ﺑﺂﺧﺮ ﻣﻨﻪ .ﻭﳚﺰﻯﺀ ﺟﻴﺪ ،ﻭﺻﺤﻴﺢ ﻋﻦ ﺭﺩﻱ ٍﺀ ﻭ ﻣ ﹶﻜﺴﺮ، ﻉ ﻣﻦ ﺟﻨ ﹴ ﺍﻟﻨﻘ ﺪﻳ ﹺﻦ ﺑﺎﻵﺧﺮ ،ﻭﻳ ﹾﻜﻤﻞ ﻛﻞ ﻧﻮ ﹴ
ﺼ ﻪ ﻧﹺﺼﺎﺑﹰﺎ) .ﻙ( ﻣﺎ ﺺ ﺍﳌﻐﺸﻮﺵ ،ﻓﻼ ﺯﻛﺎ ﹶﺓ ﻓﻴﻪ ﺣﱴ ﻳﺒﹸﻠ ﹶﻎ ﺧﺎﻟ ﺝ ﺑﺎﳋﺎﻟ ﹺ ﺑﻞ ﻫﻮ ﺃﻓﻀﻞ ،ﻻ ﻋﻜﺴﻬﻤﺎ .ﻭﺧﺮ
ﺏ. ﳊ ﻮﻝﹺ ،ﻭﺇﻥ ﻣﻠﻜﹶﻪ ﺑﺪﻭﻥ ﻧﹺﺼﺎ ﹴ ﺏ ﰲ ﺁﺧ ﹺﺮ ﺍ ﹶ ﺽ ﰲ )ﻣﺎ ﹺﻝ ﲡﺎﺭ ﺓ( ﺑﻠﻎ ﺍﻟﻨﺼﺎ ﺸ ﹺﺮ ﻗﻴﻤ ﺔ ﺍﻟ ﻌ ﺮ ﹺ
ﺐ ﺭﺑ ﻊ ﻋ ﳚ
ﺾ ﺑﺄﻥ ﺻﺎﺭ ﺫﻫﺒﹰﺎ ﺃﻭ ﳊ ﻮ ﹺﻝ ﺇﻥ ﱂ ﻳﹺﻨﺾ ،ﺃﻣﺎ ﺇﺫﺍ ﻧ ﳊ ﻮ ﹺﻝ ﺇﱃ ﺍﻷﺻ ﹺﻞ ﰲ ﺍ ﹶ ﻀ ﻢ ﺍﻟﺮﺑ ﺢ ﺍﳊﺎﺻ ﹸﻞ ﰲ ﺃﺛﻨﺎ ِﺀ ﺍ ﹶ ﻭﻳ
ﻀ ﻢ ﺇﱃ ﺍﻷﺻﻞﹺ ،ﺑﻞ ﻳﺰﻛﱢﻲ ﺍﻷﺻ ﹶﻞ ﲝ ﻮﻟﻪ ،ﻭﻳ ﹾﻔ ﹺﺮ ﺩ ﺍﻟﺮﺑ ﺢ ﲝ ﻮ ﹴﻝ ﻭﻳﺼﲑ ﺴ ﹶﻜ ﻪ ﺇﱃ ﺁ ﺧ ﹺﺮ ﺍﳊﻮﻝ ﻓﻼ ﻳ ﻓﻀﺔ ﻭﺃ ﻣ
ﺏ ﺯﻛﺎ ﺓ ﺽ ﺍﻟﺘﺠﺎﺭﺓ ﻟﻠﻘﹶﻨﻴ ﺔ ﺑﻨﻴﺘﻬﺎ ،ﻓﻴﻨ ﹶﻘ ﻄ ﻊ ﺍﳊ ﻮ ﹸﻝ ﲟﺠ ﺮ ﺩ ﻧﻴﺔ ﺍﻟﻘﻨﻴﺔ ،ﻻ ﻋﻜﺴﻪ .ﻭﻻ ﻳ ﹶﻜﻔﹼﺮ ﻣﻨ ﻜ ﺮ ﻭﺟﻮ ﹺ ﻋﺮ
ﺏ( ﳍﻤﺎ ﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻻ ﺍﻟﺘﺠﺎﺭﺓ )ﲤﺎﻡ ﻧﹺﺼﺎ ﹴ ﻁ( ﻟﻮﺟﻮ ﹺ ﺍﻟﺘﺠﺎﺭ ﺓ ﻟﻠﺨﻼﻑ ﻓﻴﻪ ) .ﻭ ﺷ ﹺﺮ ﹶ
ﻁ ﻓﻴﻬﺎ ﺸﺘ ﺮ ﹸ
ﺺ ﺍﳌﺎ ﹸﻝ ﻋﻨﻪ ﰲ ﺟﺰ ٍﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳊﻮﻝ .ﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻼ ﻳ ﳊ ﻮ ﹺﻝ( ﺑﺄﻥ ﻻ ﻳﻨ ﹸﻘ )ﻛﻞ ﺍ ﹶ
ﺿ ﺔ ﺃﻭ ﻏﲑﻫﺎ. ﻚ( ﺃﺛﻨﺎﺀﻩ ﲟﻌﺎﻭ ﲤﺎﻣﻪ ،ﺇ ﹼﻻ ﺁﺧﺮﻩ ،ﻷﻧﻪ ﺣﺎﻟﺔ ﻭﺟﻮﺏ) .ﻭﻳﻨﻘ ﻄ ﻊ( ﺍﳊﻮ ﹸﻝ )ﺑﺘﺨﻠﹼﻞ ﺯﻭﺍﻝ ﻣﻠ
ﺝﳊ ﻮ ﹸﻝ .ﻓﺈﹺﻥ ﻛﺎﻥ ﻣﻠﻴﹰﺎ ﺃﻭ ﻋﺎ ﺩ ﺇﻟﻴﻪ ﺃﺧ ﺮ ﺿ ﻪ ﺁﺧﺮ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﱂ ﻳﻨﻘﻄﻊ ﺍ ﹶ ﻚ ﻧﹺﺼﺎﺑﹰﺎ ﰒ ﺃ ﹾﻗ ﺮ ﻧﻌﻢ ،ﻟﻮ ﻣﹶﻠ
ﺽ ) .ﻭ ﹸﻛ ﹺﺮ ﻩ( ﺃﻥ ﻳﺰﻳ ﹶﻞ ﻣ ﹾﻠ ﹶﻜ ﻪ ﺕ ﺑ ﺪﻟ ﻪ ﰲ ﺫ ﻣ ﺔ ﺍﳌﻘﺘﺮ ﹺﻚ ﱂ ﻳ ﺰ ﹾﻝ ﺑﺎﻟﻜﻠﻴﺔ ،ﻟﺜﹸﺒﻮ ﺍﻟﺰﻛﺎ ﹶﺓ ﺁ ﺧ ﺮ ﺍﳊ ﻮﻝﹺ ،ﻷﻥ ﺍ ﹸﳌ ﹾﻠ
ﺼ ﺪ ﺑﻪ ﺩﻓﹶﻊ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ،ﻷﻧﻪ ﻓﺮﺍ ﺭ ﻣ ﻦ ﺍﻟ ﹸﻘ ﺮﺑ ﺔ. ﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎ ﹸﺓ )ﳊﻴﻠ ﺔ( ﺑﺄﻥ ﻳ ﹾﻘ ﺑﺒﻴ ﹴﻊ ﺃﻭ ﻣﺒﺎﺩﻟ ﺔ ﻋﻤﺎ ﲡ
ﺤ ﺮ ﻡ .ﻭﺯﺍ ﺩ ﰲ ﺍﻹﺣﻴﺎ ِﺀ :ﻭﻻ ﻳﱪﻯﺀ ﺍﻟﺬﻣﺔ ﺑﺎﻃﻨﺎﹰ ،ﻭﺃ ﹼﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟ ﻔﻘﻪ ﺍﻟﻀﺎ ﺭ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﰲ ﺍﻟﻮﺟﻴﺰ :ﻳ
ﺼ ﺪ ﻩ ﻻ ﳊﻴﻠﺔ ،ﺑﻞ ﳊﺎﺟﺔ ،ﺃﻭ ﳍﺎ ﻭﻟﻠﻔﹶﺮﺍﺭﹺ ،ﻓﻼ ﺡ :ﻳﺄﹶﺛ ﻢ ﺑﻘﹶﺼ ﺪﻩ ،ﻻ ﺑﹺﻔ ﻌﻠ ﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻣﺎ ﻟﻮ ﹶﻗ ﺍﻟﺼﻼ ﹺ
ﻛﺮﺍﻫﺔ.
74
ﺴ ﻪﰲ ﺑﺎ ﺩ ﹶﻝ ﻭﻟﻮ ﻟﻠﺘﺠﺎﺭﺓ ﰲ ﺃﺛﻨﺎ ِﺀ ﺍﳊﹶﻮﻝ ﲟﺎ ﰲ ﻳ ﺪ ﻩ ﻣﻦ ﺍﻟﻨﻘ ﺪ ﻏ ﲑ ﻩ ﻣﻦ ﹺﺟﻨ ِ ﺻﻴ ﺮ ﹼ
]ﺗﻨﺒﻴﻪ[ :ﻻ ﺯﻛﺎ ﹶﺓ ﻋﻠﻰ
ﺽ ﺍﻟﺘﺠﺎ ﺭ ﺓ ﺣﱴ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﹺﻨﻴﺘﻬﺎ ،ﻓﺤﻴﻨﺌﺬ ﺕ ﻣﻮ ﹺﺭﹸﺛ ﻪ ﻋ ﻦ ﻋﺮﻭ ﹺ
ﺙ ﻣﺎ ﺃﻭ ﻏﲑﻩ .ﻭﻛﺬﺍ ﻻ ﺯﻛﺎ ﹶﺓ ﻋﻠﻰ ﻭﺍ ﹺﺭ
ﺲ ﺃﻭ ﻏﲑﹺﻩ ،ﺃﻭ ﺍﲣ ﹶﺬ ﻩ ﻒ ﺣ ﻮﻟﹶﻬﺎ) .ﻭﻻ ﺯﻛﺎ ﹶﺓ ﰲ ﺣﻠ ﻲ ﻣﺒﺎﺡﹴ ،ﻭﻟﻮ( ﺍﲣ ﹶﺬ ﻩ ﺍﻟﺮﺟ ﹸﻞ ﺑﻼ ﻗﺼ ﺪ ﻟﺒ ﹴ ﻳﺴﺘﺄﻧ
ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﻓﻴ ﻪ.
)ﻹِﺟﺎ ﺭ ﺓ( ،ﺃﻭ ﺇﻋﺎﺭ ﺓ ﻻﻣﺮﺃﺓ) ،ﺇﻻ( ﺇﺫﺍ ﺍﲣ ﹶﺬ ﻩ )ﺑﻨﻴﺔ ﹶﻛﻨ ﹴﺰ( ﻓﺘﺠ
ﺴ ﻪ ﰲ ﺼ ﹺﺮ ﳝﻴﹺﻨ ﻪ ﺃﻭ ﻳﺴﺎ ﹺﺭﻩ ،ﻟﻼﺗﺒﺎﻉ .ﻭﻟﺒ ﺴ ﻦ ﰲ ﺧﻨ
]ﻓﺮﻉ[ :ﳚﻮ ﺯ ﻟﻠﺮﺟ ﹺﻞ ﲣﹶﺘ ﻢ ﲞﺎ ﹺﰎ ﻓﻀﺔ ،ﺑﻞ ﻳ
ﺼ ﻪ ﻋﻦ ﻣﺜﻘﺎ ﹴﻝ ﻟﻠﻨﻬﻲ ﻋﻦ ﺏ ﻧ ﹾﻘ ﺏ ﺍﻷﺫﹾﺭﻋ ﻲ ﻣﺎ ﺍﻗﺘﻀﺎ ﻩ ﻛﻼ ﻡ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ ﻣﻦ ﻭﺟﻮ ﹺ ﺻ ﻮ
ﺍﻟﻴﻤﲔ ﺃﻓﻀﻞ .ﻭ
ﻂ ﲟﺜﻘﺎ ﹴﻝ ﺑﻞ ﲟﺎ ﻻ ﻳ ﻌ ﺪ ﺇﺳﺮﺍﻓﹰﺎ ﻱ .ﻓﺎﻷ ﻭﺟﻪ ﺃﻧﻪ ﻻ ﻳﻀﺒ ﹶ ﺿ ﻌﻔﹶﻪ ﺍﻟﻨﻮﻭ
ﺴﻦ ،ﻟﻜﻦ ﺍﲣﺎ ﺫ ﻩ ﻣﺜﹾﻘﺎﻻﹰ ،ﻭﺳﻨﺪﻩ ﺣ
ﺚ ﱂ ﻳ ﻌ ﺪ ﳉ ﻤﻊﹴ ،ﺣﻴ ﹸ ﺲ .ﻭﻻ ﳚﻮ ﺯ ﺗﻌ ﺪﺩﻩ ،ﺧﻼﻓﹰﺎ ﹶ ﻑ ﺃﻣﺜﺎﻝ ﺍﻟﻼﹺﺑ ﹺ ﻋﺮﻓﹰﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻋﻠﻴﻪ ،ﻓﺎﻟﻌﱪ ﹸﺓ ﺑ ﻌ ﺮ
ﺇﺳﺮﺍﻓﹰﺎ.
ﺏ ﺩﻭﻥ ﲔ ﺍﳊﺮ ﹺ ﺸ ﺪ ﺎ ﺍﻟﻮﺳﻂ ﻭﺳﻜ ﻒ ﻭﺭﻣﺢﹴ ،ﻭﺗ ﺮﺱﹴ ،ﻭ ﻣﻨ ﹶﻄ ﹶﻘ ﺔ ﻭﻫﻲ ﻣﺎ ﻳ ﺴﻴ
ﻭﲢﹾﻠﻴﺘﻪ ﺁﹶﻟ ﹶﺔ ﺣ ﺮﺏﹴ ،ﻛ
ﻑﺳﻜﲔ ﺍﳌﻬﻨ ﺔ ﻭﺍ ﳌﻘﹾﻠ ﻤ ﹸﺔ :ﺑ ﻔﻀﺔ ،ﺑﻼ ﺳ ﺮﻑ ،ﻷﻥ ﺫﻟﻚ ﺇﺭﻫﺎﺑﹰﺎ ﻟﻠﻜﹸﻔﺎﺭﹺ ،ﻻ ﺑﺬﹶﻫﺐﹴ ،ﻟﺰﻳﺎ ﺩ ﺓ ﺍﻹِﺳﺮﺍ
ﺼﺤﻔﹰﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻱ ﻣﺎ ﻱ .ﻭﲢﹾﻠﻴﺘ ﻪ ﻣ ﺴﻨ ﻪ ﺍﻟﺘﺮﻣﺬ
ﳋﻴﻼ ِﺀ .ﻭﺍﳋ ﱪ ﺍﳌﺒﻴ ﺢ ﹶﻟ ﻪ ﺿ ﻌ ﹶﻔ ﻪ ﺍﺑ ﻦ ﺍﻟ ﹶﻘﻄﹼﺎﻥ ،ﻭﺇﻥ ﺣ ﻭﺍ ﹸ
ﺴ ﻦ .ﻭﻟﻮ ﺐ ﺇﻛﺮﺍﻣﹰﺎ ﻓﻴﻬﻤﺎ .ﻭ ﹶﻛﺘﺒ ﻪ ﺑﺎﻟﺬﱠﻫﺐ ﺣ ﻓﻴﻪ ﻗﺮﺁﻥ ،ﻭﻟﻮ ﻟﻠﺘﺒ ﺮﻙ ،ﻛﻐﻼﻓ ﻪ ﹺﺑ ﻔﻀﺔ .ﻭﻟﻠﻤﺮﺃﺓ ﲢﻠﻴﺘ ﻪ ﺑ ﹶﺬ ﻫ ﹴ
ﺼ ﹶﻞ ﻣﻨﻪ ﺷﻲﺀ ﺏ ﻏﲑﻩ ،ﻭﻟﻮ ﺑﻔﻀ ﺔ .ﻭﺍﻟﺘﻤﻮﻳﻪ ﺣﺮﺍ ﻡ ﻗﹶﻄﻌﹰﺎ ﻣﻄﻠﻘﹰﺎ .ﰒ ﺇﻥ ﺣ ﻣ ﻦ ﺭ ﺟﻞﹴ ،ﻻ ﲢﻠﻴ ﹸﺔ ﻛﺘﺎ ﹴ
ﺽ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﺣ ﺮﻣﺖ ﺍﺳﺘﺪﺍ ﻣﺘﻪ ،ﻭﺇﻻ ﻓﻼ ،ﻭﺇﻥ ﺍﺗﺼﻞ ﺑﺎﻟﺒ ﺪﻥ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ. ﺑﺎﻟ ﻌ ﺮ ﹺ
ﱯ ﺇﲨﺎﻋﹰﺎ ﰲ ﳓﻮ ﺍﻟﺴﻮﺍﺭ ،ﻭﺍﳋﻠﺨﺎ ﹺﻝ ،ﻭﺍﻟﻨﻌﻞﹺ، ﻭﳛ ﹼﻞ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺑﻼ ﺳﺮﻑ ﻻﻣﺮﺃﺓ ،ﻭﺻ
ﺝ ﻭﺇﻥ ﱂ ﻳﻌﺘ ﺪﻧﻪ ﻭﻗﻼ ﺩ ﺓ ﻓﻴﻬﺎ ﺩﻧﺎﻧ ﲑ ﻣ ﻌﺮﺍﺓ ﺝ ﻤﺎ .ﻭﳛ ﹼﻞ ﳍ ﻦ ﺍﻟﺘﺎ ﻭﺍﻟ ﱠﻄﻮﻕ .ﻭﻋﻠﻰ ﺍﻷﺻ ﺢ ﰲ ﺍﳌﻨﺴﻮ ﹺ
ﻑ :ﻓﻼ ﳛ ﹼﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﻛﺨﻠﺨﺎﻝ ﻭﺯ ﹸﻥ ﺴ ﺮ
ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﻓﻴﻬﺎ .ﺃﻣﺎ ﻣﻊ ﺍﻟ ﻗﻄﻌﺎﹰ ،ﻭﻛﺬﺍ ﻣﺜﹾﻘﻮﺑﺔ ،ﻭﻻ ﲡ
ﻱ ﻣﻦ ﺣﺒﻮﺏ ﺕ( ﺍﺧﺘﻴﺎﺭ ﺐ ﻋﻠﻰ ﻣﻦ ﻣ ﺮ )ﰲ ﻗﹸﻮ ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﻓﻴﻪ) .ﻭ( ﲡ ﺠ ﻉ ﻓﺮﺩﺗﻴﻪ ﻣﺎﺋﺘﺎ ﻣﺜﻘﺎﻝ ،ﻓﺘ ﹺ ﳎﻤﻮ ﹺ
ﺐ( ﻣﻦ ﲦﺎﺭ ) ﹶﻛﺒ ﺮ( ،ﻭﺷﻌﲑﹴ) ،ﻭﺃ ﺭ ﺯ( ،ﻭ ﹸﺫ ﺭﺓ ،ﻭﺣﻤﺺ ،ﻭ ﺩﺧﻦ ،ﻭﺑﺎﻗﻼﺀُ ،ﻭﺩﻗﺴﺔ) .ﻭ( ﰲ )ﲤ ﹴﺮ ﻭ ﻋﻨ ﹴ
ﻉ :ﺃﺭﺑﻌ ﹸﺔ ﺃﻣﺪﺍ ﺩ .ﻭﺍﳌ ﺪ :ﺭﻃ ﹲﻞ )ﺑﻠﻎ( ﻗﺪﺭ ﻛﻞ ﻣﻨﻬﻤﺎ )ﲬﺴﺔ ﺃﻭ ﺳ ﹴﻖ( ﻭﻫﻲ ﺑﺎﻟﻜﻴﻞ :ﺛﻠﺜﻤﺎﺋﺔ ﺻﺎﻉ .ﻭﺍﻟﺼﺎ
ﱭ( ﻭﻗﺸ ﹴﺮ ﻻ ﻳﺆﻛﻞ ﻣﻌﻪ ﻏﺎﻟﺒﹰﺎ .ﻭﺍﻋﻠ ﻢ ﺃﻥ ﺍﻷ ﺭ ﺯ ﳑﺎ ﻳ ﺪﺧﺮ ﰲ ﻗﺸ ﹺﺮ ﻩ ﻭﻻ ﻳﺆﻛﻞ ﻣﻌﻪ، ﻭﹸﺛﻠﹸﺚ )ﻣﻨﻘﻰ( ﻣﻦ ﺗ ﹴ
ﺐ ﻓﻴﻪ ﺇﻥ ﺑﻠﻎ ﻋﺸﺮ ﹶﺓ ﺃﻭ ﺳ ﹴﻖ )ﻋﺸﺮ( ﻟﻠﺰﻛﺎﺓ) .ﺇﻥ ﺳﻘ ﻲ ﺑﻼ ﻣ ﺆﻧ ﺔ( ﻛﻤ ﹶﻄﺮﹴ) ،ﻭﺇﻻ( ﺃﻱ ﻭﺇﻥ ﺳﻘ ﻲ ﻓﺘﺠ
ﺸ ﹺﺮ .ﻭ ﺳﺒﺐ ﺍﻟﺘﻔﺮﻗﺔ :ﺛ ﹶﻘ ﹸﻞ ﺍﳌﺆﻧﺔ ﰲ ﻫﺬﺍ ،ﻭ ﺧﻔﹼﺘﻬﺎ ﰲ ﺍﻷﻭﻝ ،ﺳﻮﺍ ٌﺀ ﻒ ﺍﻟ ﻌ
ﻀ ﹴﺢ )ﻓﻨﹺﺼﻔﹸﻪ( ﺃﻱ ﻧﺼ ﲟ ﺆﻧﺔ ﻛﻨ
ﻒ ﻗﻮ ﹺﻝ ﺍﻟﺸﻴﺦ ﺖ ﺍﺗﻔﺎﻗﹰﺎ ﻛﻤﺎ ﰲ ﺍﻤﻮﻉ ﺣﺎﻛﻴﹰﺎ ﻓﻴﻪ ﺍﻻﺗﻔﺎﻕ ،ﻭﺑﻪ ﻳﻌﻠﻢ ﺿﻌ ﻉ ﺫﻟﻚ ﻗﺼﺪﺍﹰ ،ﺃﻡ ﻧﺒ ﺃ ﺯ ﹺﺭ
ﺴﻪ،ﻉ ﺑﻨﻔ ِ ﻁ ﻟﻮﺟﻮﺑﹺﻬﺎ ﺃﻥ ﻳﺰ ﺭ ﻋ ﻪ ﻣﺎﻟﻜﻪ ﺃﻭ ﻧﺎﺋﺒﻪ ،ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﺍﻧﺰ ﺭ ﺸﺘﺮ ﹸ ﺯﻛﺮﻳﺎ ﰲ ﲢﺮﻳﺮﹺﻩ ﺗﺒﻌﹰﺎ ﻷﺻﻠﻪ :ﻳ
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ﺲ ﺇﱃ ﺁﺧﺮ ﻟﺘﻜﻤﻴ ﹺﻞ ﺍﻟﻨﺼﺎﺏﹺ ،ﲞﻼﻑ ﺃﻧﻮﺍﻉ ﺍﳉﻨﺲﹺ ،ﻓﺘﻀﻢ. ﻀ ﻢ ﹺﺟﻨ
ﺃﻭ ﺯ ﺭﻋﻪ ﻏﲑﻩ ﺑﻐﲑ ﺃﺫﹺﻧ ﻪ .ﻭﻻ ﻳ
ﻀﻤﺎﻥ ﺇﻥ ﻭﹶﻗ ﻊ ﺣﺼﺎﺩﳘﺎ ﰲ ﻋﺎﻡ. ﻭ ﺯﺭﻋﺎ ﺍﻟﻌﺎﻡ ﻳ
ﺽ ﻋﻠﻰ ﺟﻬ ﺔ ﻋﺎﻣﺔ ﻑ ﻣﻦ ﳔ ﹴﻞ ﺃﻭ ﺃﺭ ﹴ
ﺖ ﺍﳌﺎﻝﹺ ،ﻭﻻ ﰲ ﺭﻳ ﹴﻊ ﻣﻮﻗﻮ
ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﰲ ﻣﺎ ﹺﻝ ﺑﻴ ]ﻓﺮﻉ[ :ﻻ ﲡ
ﻑ ﻋﻠﻰ ﻣﻌﻴﻦ ﻭﺍﺣﺪ ،ﺃﻭ ﲨﺎ ﻋ ﺔ ﻣﻌﻴﻨﺔ
ﺐ ﰲ ﻣﻮﻗﻮ ﻛﺎﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺴﺎﺟﺪ ﻟﻌﺪﻡ ﺗﻌﻴﻦ ﺍﳌﺎﻟﻚ .ﻭﲡ
ﻑ ﻋﻠﻰ ﺇﻣﺎ ﹺﻡ ﺍﳌﺴﺠ ﺪ ﺃﻭ ﺍﳌﺪﺭﺱ ﺑﺄﻧﻪ ﻳﻠﺰﻣﻪﻀﻬﻢ ﰲ ﻣﻮﻗﻮ ﻉ .ﻭﺃﻓﱴ ﺑﻌ ﻛﺄﻭﻻ ﺩ ﺯﻳﺪ ،ﹶﺫ ﹶﻛ ﺮ ﻩ ﰲ ﺍﻤﻮ ﹺ
ﲔ.ﺺ ﻣ ﻌ ﹴﺯﻛﺎﺗﻪ ﻛﺎﳌﻌﻴﻦ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻷﻭ ﺟ ﻪ ﺧﻼﻓﻪ ،ﻷﻥ ﺍﳌﻘﺼﻮ ﺩ ﺑﺬﻟﻚ :ﺍﳉﻬ ﹶﺔ :ﺩﻭﻥ ﺷﺨ ﹴ
ﺽ ﺍﳌﻤﻠﻮﻛ ﺔ ﺃﻭ ﺿﺔ ،ﺗﺒﻌﹰﺎ ﻟﻠﻤﺠﻤﻮﻉ :ﺇﻥ ﹸﻏﻠﱠﺔ ﺍﻷﺭ ﹺ ﲏ ﰲ ﺣﺎﺷﻴ ﺔ ﺍﻟﺮﻭ ]ﺗﻨﺒﻴﻪ[ :ﻗﺎﻝ ﺍﳉﻼﻝ ﺍﻟﺒﻠﻘﻴ
ﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎ ﹸﺓ ﻓﻴﻤﺎ ﺃﺧ ﺮ ﺟﺘ ﻪ ﻑ ﻋﻠﻴﻪ :ﻓﺘﺠ ﺍﳌﻮﻗﻮﻓ ﺔ ﻋﻠﻰ ﻣ ﻌﻴﻦ ،ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺬ ﺭ ﻣﻦ ﻣﺎ ﹺﻝ ﻣﺎﻟﻜﻬﺎ ﺃﻭ ﺍﳌﻮﻗﻮ
ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﻋﻠﻰ ﺍﻟﻌﺎ ﻣﻞﹺ ،ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺽ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒ ﹾﺬ ﺭ ﻣﻦ ﻣﺎ ﹺﻝ ﺍﻟﻌﺎﻣ ﹺﻞ ﻭ ﺟ ﻮﺯﻧﺎ ﺍﳌﺨﺎﺑﺮﺓﹶ ،ﻓﺘﺠ ﺍﻷﺭ
ﺚ ﻛﺎﻥ ﺍﻟﺒﺬ ﺭ ﻣﻦ ﺻﺎﺣﺐ ﺍﻷﺭﺽﹺ ،ﻭﺃﻋ ﻄ ﻲ ﻣﻨ ﻪ ﺻ ﹶﻞ ﻟﹶﻪ ﺃ ﺟ ﺮ ﹸﺓ ﺃﺭﺿﻪ .ﻭﺣﻴ ﹸﺐ ﺍﻷﺭﺽﹺ ،ﻷﻥ ﺍﳊﺎ ﺻﺎ ﺣ ﹺ
ﺷﻲ ٌﺀ ﻟﻠﻌﺎﻣﻞﹺ ،ﻻ ﺷﻲ َﺀ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞﹺ ،ﻷﻧﻪ ﺃ ﺟ ﺮ ﹶﺓ ﻋﻤﻠﻪ .ﺍﻩ.
ﺽ ﺍﳌﺴﺘﺄﺟ ﺮ ﹸﺓ ﻣﻊ ﺃ ﺟ ﺮﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺰﺍﺭﹺﻉ .ﻭ ﻣ ﺆﻧ ﹸﺔ ﺍﳊﹶﺼﺎ ﺩ ﻭﺍﻟﺪﻳﺎﺱ ﻋﻠﻰ ﺍﳌﺎﻟﻚ. ﺕ ﺍﻷﺭ ﹺ ﺐ ﺍﻟﺰﻛﺎﺓ ﻟﻨﺒﺎ ﻭﲡ
ﺿ ﹾﺄ ﻥ ﳍﺎ ﺳﻨﺔ ،ﺃﻭ ﺛﻨﻴﺔ ﻣﻌ ﹴﺰ ﳍﺎ ﺳﻨﺘﺎﻥ، ﺐ ﻋﻠﻰ ﻣﻦ ﻣ ﺮ ﻟﻠﺰﻛﺎﺓ )ﰲ ﻛ ﹼﻞ ﲬﺲ ﺇﺑ ﹴﻞ ﺷﺎ ﹲﺓ( ﺟ ﺬ ﻋ ﹸﺔ )ﻭ( ﲡ
ﺲ ﻭﻋﺸﺮﻳ ﻦ( ﻣﻨﻬﺎ. ﺾ ﺇﻥ ﻛﺎﻧﺖ ﺇﺑﻠﻪ ﺻﺤﺎﺣﹰﺎ )ﺇﱃ ﲬ ﹴ ﺖ ﺇﹺﺑﻠﻪ ﺇﻧﺎﺛﺎﹰ ،ﻻ ﺍﳌﺮﻳ ﻭﳚﺰﻯﺀ ﺍﻟﺬﱠﻛﺮ ،ﻭﺇﻥ ﻛﺎﻧ
ﺲ ﺖ ﺍﳋﻤ ﻓﻔﻲ ﻋﺸﺮ ﺷﺎﺗﺎﻥ ،ﻭﲬﺴ ﹶﺔ ﻋﺸﺮ ﺛﻼﺙﹲ ،ﻭﻋﺸﺮﻳﻦ ﺇﱃ ﺍﳋﻤﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺃﺭﺑﻊ ،ﻓﺈﹺﺫﺍ ﹶﻛ ﻤﹶﻠ
ﺖ ﻭﺛﻼﺛﲔ .ﺳ ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻥ ﺃﻣﻬﺎ ﺁﻥ ﳍﺎ ﺃﻥ ﺽ( ﳍﺎ ﺳﻨﺔ ،ﻫﻲ ﻭﺍ ﹺﺟﺒﻬﺎ ﺇﱃ ﺳ ﺖ ﳐﺎ ﹴ ﻭﺍﻟﻌﺸﺮﻭﻥ )ﻓﺒﻨ
ﺖ ﻟﺒﻮ ﻥ( ﳍﺎ ﺳﻨﺘﺎﻥ. ﺖ ﻭﺛﻼﺛﲔ( ﺇﱃ ﺳﺖ ﻭﺃﺭﺑﻌﲔ )ﺑﻨ ﺽ ﺃﻱ ﺍﳊﻮﺍﻣﻞ ) .ﻭﰲ ﺳ ﺗﺼ ﲑ ﻣﻦ ﺍﳌﺨﺎ ﹺ
ﱭ) .ﻭ( ﰲ )ﺳﺖ ﻭﺃﺭﺑﻌﲔ( ﺇﱃ ﺇﹺﺣﺪﻯ ﺳ ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻥ ﳍﺎ ﺃﻣﻬﺎ ﺁﻥ ﳍﺎ ﺃﻥ ﺗﻀﻊ ﺛﺎﻧﻴﺎﹰ ،ﻭﺗﺼ ﲑ ﺫﺍﺕ ﻟ ﹴ
ﺤ ﻤ ﹶﻞ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﺃﻥ ﺤﻘﹼﺖ ﺃﻥ ﺗﺮﻛﺐ ،ﻭﻳ ﻭﺳﺘﲔ ) :ﺣ ﹼﻘ ﹲﺔ( ﳍﺎ ﺛﻼﺙ ﺳﻨﲔ ،ﻭﲰﻴﺖ ﺑﺬﻟﻚ ﻷﺎ ﺍﺳﺘ
ﻉ ﻣﻘ ﺪ ﻡ ﺠ ﹶﺬ
ﻳ ﹾﻄ ﺮﻗﹶﻬﺎ ﺍﻟﻔﺤ ﹸﻞ) .ﻭ( ﰲ )ﺇﺣﺪﻯ ﻭﺳﺘﲔ :ﺟ ﺬﻋﺔ( ﳍﺎ ﺃﺭﺑﻊ ﺳﻨﲔ .ﺳ ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﺎ ﻳ
ﺃﺳﻨﺎﺎ ،ﺃﻱ ﻳﺴﻘﻂ) .ﻭ( ﰲ )ﺳﺖ ﻭﺳﺒﻌﲔ :ﹺﺑﻨﺘﺎ ﻟﹶﺒﻮ ﻥ .ﻭ( ﰲ )ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ :ﺣﻘﹼﺘﺎﻥ .ﻭ( ﰲ )ﻣﺎﺋﺔ
ﺖ ﻟﺒﻮﻥ .ﻭ( ﰲ ﻛﻞ )ﲬﺴﲔ ﺐ )ﰲ ﻛﻞ ﺃﺭﺑﻌﲔ ﺑﻨ ﺕ ﻟﺒﻮ ﻥ .ﰒ( ﺍﻟﻮﺍ ﹺﺟ ﺙ ﺑﻨﺎ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺛﻼ ﹸ
ﺐ )ﰲ ﺛﻼﺛﲔ ﺑﻘﹶﺮ ﹲﺓ ﺇﱃ ﺃﺭﺑﻌﲔ ﺗﺒﻴ ﻊ( ﻟﻪ ﺳﻨﺔ ،ﺳ ﻤ ﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﺘﺒﻊ ﺃﻣﻪ) .ﻭ( ﰲ )ﺃﺭﺑﻌﲔ( ﺣﻘﹼﺔ .ﻭ( ﳚ
ﺴﻨ ﹲﺔ( ﳍﺎ ﺳﻨﺘﺎﻥ ،ﲰﻴﺖ ﺑﺬﻟﻚ ﻟﺘﻜﺎ ﻣ ﹺﻞ ﺃﺳﻨﺎﺎ) .ﻭ( ﰲ )ﺳﺘﲔ :ﺗﺒﻴﻌﺎﻥ ،ﰒ ﰲ ﻛﻞ ﺛﻼﺛﲔ: ﺇﱃ ﺳﺘﲔ ) :ﻣ ِ
ﺐ )ﰲ ﺃﺭﺑﻌﲔ ﻏﻨﻤﹰﺎ( ﺇﱃ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ) :ﺷﺎ ﹲﺓ .ﻭ( ﰲ ﺴﻨ ﹲﺔ .ﻭ( ﳚ
ﺗﺒﻴ ﻊ .ﻭ( ﰲ ﻛﻞ )ﺃﺭﺑﻴﻌﻦ :ﻣ ِ
)ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ( ﺇﱃ ﻣﺎﺋﺘﲔ ﻭﻭﺍﺣﺪﺓ )ﺷﺎﺗﺎﻥ .ﻭ( ﰲ )ﻣﺎﺋﺘﲔ ﻭﻭﺍﺣﺪﺓ( ﺇﻝ ﺛﻠﺜﻤﺎﺋﺔ )ﺛﻼﺙ( ﻣﻦ
ﺿ ﹾﺄ ﻥ ﳍﺎ ﺳﻨﺔ ،ﺃﻭ ﺛﹶﻨﻴﺔ ﻣﻌﺰ ﳍﺎ
ﺍﻟﺸﻴﺎﻩ) .ﻭ( ﰲ )ﺃﺭﺑﻌﻤﺎﺋﺔ :ﺃﺭﺑ ﻊ( ﻣﻨﻬﺎ) ،ﰒ ﰲ ﻛﻞ ﻣﺎﺋﺔ :ﺷﺎ ﹲﺓ( ﺟ ﺬ ﻋ ﹲﺔ
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ﺴﻤﻨ ﺔ ﻟﻸﻛﻞ .ﻭﺭﰉ ﻭﻫﻲ ﺣﺪﻳﺜ ﹸﺔ ﺳﻨﺘﺎﻥ .ﻭﻣﺎ ﺑﲔ ﺍﻟﻨﺼﺎﺑﻴ ﹺﻦ ﻳﺴﻤﻰ ﻭﻗﹾﺼﹰﺎ .ﻭﻻ ﻳ ﺆ ﺧ ﹸﺬ ﺧﻴﺎ ﺭ ﻛﺤﺎﻣ ﹴﻞ ﻭ ﻣ
ﻒ ﺷﻬ ﹴﺮ ﺇﻻ ﺑﺮﺿﺎ ﻣﺎﻟﻚ. ﺝ ﺑﺄﻥ ﳝﻀﻲ ﳍﺎ ﻣﻦ ﻭﻻﺩﺎ ﻧﺼ ﺍﻟﻌﻬ ﺪ ﺑﺎﻟﻨﺘﺎ ﹺ
ﺐ ﺍﻟﻔﻄﺮ ﹸﺓ( ﺃﻱ ﺯﻛﺎ ﹸﺓ ﺍﻟﻔﻄ ﹺﺮ .ﲰﻴﺖ ﺑﺬﻟﻚ ﻷﻥ ﻭﺟﻮﺎ ﺑﻪ .ﻭﹸﻓ ﹺﺮﺿﺖ ﻛﺮﻣﻀﺎﻥ ﰲ ﺛﺎﱐ ﺳﲏ )ﻭﲡ
ﻂ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺿﺔ ﻗﺎﻝ ﻭﻛﻴ ﻊ :ﺯﻛﺎ ﹸﺓ ﺍﻟﻔﻄ ﹺﺮ ﻟﺸﻬ ﹺﺮ ﺭﻣﻀﺎﻥ ﺍﳍﺠﺮ ﺓ .ﻭﻗﻮ ﹸﻝ ﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ ﺑﻌﺪ ﹺﻡ ﻭﺟﻮﺑﹺﻬﺎ ﻏﻠ ﹲ
ﺻ ﺢ ﺃﺎ
ﺺ ﺍﻟﺼﻼ ﺓ ﻭﻳﺆﻳ ﺪ ﻩ ﻣﺎ
ﺠﺒﺮ ﺍﻟﺴﺠﻮ ﺩ ﻧﻘ ﺺ ﺍﻟﺼﻮﻡﹺ ،ﻛﻤﺎ ﻳ ﻛﺴﺠﺪ ﺓ ﺍﻟﺴﻬﻮ ﻟﻠﺼﻼ ﺓ ﲡﺒ ﺮ ﻧﻘ
ﺴﻪ ،ﺑﻞ ﺗﻠﺰﻡ ﺳﻴﺪﻩ ﻋﻨﻪ ،ﻭﻻ ﺚ") .ﻋﻠﻰ ﺣ ﺮ( ﻓﻼ ﺗﻠ ﺰ ﻡ ﻋﻠﻰ ﺭﻗﻴ ﹴﻖ ﻋﻦ ﻧﻔ ِ "ﻃﹸﻬ ﺮ ﹲﺓ ﻟﻠﺼﺎﺋ ﹺﻢ ﻣ ﻦ ﺍﻟﱠﻠ ﻐ ﹺﻮ ﻭﺍﻟﺮﻓ
ﻒ ﻣﻠ ﻜﻪ، ﺐ ﻟﻀﻌ ﺖ ﺃﻣﺔ ﻓﻌﻠﻰ ﺳﻴﺪﻫﺎ ،ﻭﺇﻻ ﹶﻓﻌﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺄﰐ .ﻭﻻ ﻋﻠﻰ ﻣﻜﺎﺗ ﹴ ﻋﻦ ﺯﻭ ﺟﺘﻪ ،ﺑﻞ ﺇﻥ ﻛﺎﻧ
ﺲ )ﻟﻴﻠﺔ ﻓﻄ ﹴﺮ( ﻭﻣﻦ ﰒ ﱂ ﺗﻠﺰ ﻣ ﻪ ﺯﻛﺎ ﹸﺓ ﻣﺎﻟ ﻪ ﻭﻻ ﻧﻔ ﹶﻘ ﹸﺔ ﺃﻗﺎﺭﹺﺑﻪ ،ﻭﻻﺳﺘﻘﻼﻟﻪ ﱂ ﺗﻠ ﺰ ﻡ ﺳﻴﺪﻩ ﻋﻨﻪ) ،ﺑﻐﺮﻭﺏ( ﴰ ﹺ
ﺏ ﻣﻦ ﺙ ﺑﻌﺪ ﺍﻟﻐﺮﻭ ﹺ ﺐ ﲟﺎ ﺣ ﺪ ﹶ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﺃﻱ ﺑﺈﹺﺩﺭﺍ ﻙ ﺁﺧﺮ ﺟﺰﺀ ﻣﻨﻪ ﻭﺃﻭﻝ ﺟﺰﺀ ﻣﻦ ﺷﻮﺍﻝ .ﻓﻼ ﲡ
ﺙ ﺑﻌﺪﻩ ﻣﻦ ﻣ ﻮﺕ ،ﻭ ﻋﺘﻖﹴ ،ﻭﻃﻼﻕ، ﻂ ﲟﺎ ﳛ ﺪ ﹸ ﻚ ﻗﻦ ،ﻭ ﻏﲎ ،ﻭﺇﺳﻼﻡ .ﻭﻻ ﺗﺴ ﹸﻘ ﹸ ﻭﻟﺪ ،ﻭﻧﹺﻜﺎﺡﹴ ،ﻭ ﻣ ﹾﻠ
ﺲ ﻳﻮ ﹺﻡ ﺍﻟ ﻔ ﹾﻄ ﹺﺮ .ﻓﻴﻠﺰﻡ ﺍﳊ ﺮ ﺍﳌﺬﻛﻮﺭ ﺃﻥ ﺏﴰ ﹺ ﺏ ﺇﱃ ﻏﺮﻭ ﹺ ﺖ ﺍﻟﻮﺟﻮ ﹺ ﺖ ﺃﺩﺍﺋﻬﺎ ﻣﻦ ﻭﻗ ﻚ .ﻭﻭﻗ ﻭﻣﺰﻳﻞ ﻣﻠ
ﻳﺆﺩﻳﻬﺎ ﻗﺒﻞ ﻏﺮﻭﺏ ﴰﺴِﻪ) ،ﻋﻤﻦ( ﺃﻱ ﻋﻦ ﻛﻞ ﻣﺴﻠ ﹴﻢ )ﺗﻠﺰﻣ ﻪ ﻧﻔﻘﺘﻪ( ﺑﺰﻭ ﹺﺟﻴﺔ ،ﺃﻭ ﻣ ﹾﻠﻚ ،ﺃﻭ ﻗﺮﺍﺑﺔ ،ﺣﲔ
ﻼ ﺑﺎﺋﻨﺎﹰ ،ﻭﻟﻮ ﺃ ﻣﺔﹰ ،ﻓﻴﻠﺰﻡ ﻓﻄﺮﻤﺎ ﻛﻨﻔﻘﺘﻬﻤﺎ .ﻭﻻ ﲡﺐ ﻋﻦ ﺯﻭ ﺟ ﺔ ﻧﺎ ﺷ ﺰﺓ، ﺍﻟﻐﺮﻭﺏ) .ﻭﻟﻮ ﺭ ﺟ ﻌﻴ ﹰﺔ( ﺃﻭ ﺣﺎﻣ ﹰ
ﺴﺮﹴ ،ﻓﻼ ﺐ ﻋﻠﻴﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻏﻨﻴﺔ .ﻭﻻ ﻋﻦ ﺣ ﺮ ﺓ ﻏﻨﻴ ﺔ ﻏ ﲑ ﻧﺎﺷﺰ ﺓ ﲢﺖ ﻣ ﻌ ﻁ ﻧﻔﻘﺘﻬﺎ ﻋﻨﻪ ،ﺑﻞ ﲡ ﻟﺴﻘﻮ
ﺐ ﻣﻦ ﺗﻠﺰﻡ ﻋﻠﻴ ﻪ ﻻﻧﺘﻔﺎ ِﺀ ﻳﺴﺎ ﹺﺭﻩ ،ﻭﻻ ﻋﻠﻴﻬﺎ ﻟﻜﻤﺎ ﹺﻝ ﺗﺴﻠﻴﻤﻬﺎ ﻧﻔﺴِﻬﺎ ﻟﻪ .ﻭﻻ ﻋﻦ ﻭﹶﻟ ﺪ ﺻﻐ ﹴﲑ ﻏﲏ ،ﻓﺘﺠ
ﻉ .ﻭﻓﻄﺮ ﹸﺓ ﻭﻟ ﺪ ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺃﻣﻪ .ﻭﻻ ﻋﻦ ﺏ ﻋﻨﻪ ﻣﻦ ﻣﺎﻟ ﻪ ﺟﺎﺯ ،ﻭﺭ ﺟ ﻊ ﺇﻥ ﻧﻮﻯ ﺍﻟﺮﺟﻮ ﺝ ﺍﻷ ﻣﺎﻟﻪ ،ﻓﺈﹺﻥ ﺃﺧ ﺮ
ﺐ ﺍﻟﻔﻄﺮ ﹸﺓ ﻋﻦ ﻗ ﻦ ﻛﺎﻓﺮﹴ ،ﻭﻻ ﻋﻦ ﻣ ﺮﺗﺪ ،ﺇﻻ ﺃﻥ ﻋﺎﺩ ﻟﻺِﺳﻼﻡ .ﻭﺗﻠﺰﻡ ﺐ .ﻭﻻ ﲡ ﺴ ﹴﻭﻟ ﺪ ﻛﺒ ﹴﲑ ﻗﺎﺩ ﹴﺭ ﻋﻠﻰ ﹶﻛ
ﺤﺒﺘﻬﺎ، ﺻﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻓﻄﺮ ﹸﺓ ﺧﺎﺩﻣﺔ ﺍﻟﺰﻭﺟﺔ ،ﺇﻥ ﻛﺎﻧﺖ ﺃ ﻣﺘﻪ ،ﺃﻭ ﺃ ﻣﺘﻬﺎ ﻭﺃ ﺧ ﺪﻣﻬﺎ ﺇﻳﺎﻫﺎ ،ﻻ ﻣ ﺆﺟﺮﺓﹲ ،ﻭ ﻣ ﻦ
ﻭﻟﻮ ﺑﺄﺫﹺﻧﻪ ،ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ .ﻭﻋﻠﻰ ﺍﻟﺴﻴ ﺪ ﻓﻄﺮ ﹸﺓ ﺃ ﻣﺘ ﻪ ﺍﳌﺰ ﻭﺟﺔ ﹸﳌﻌﺴﺮﹴ ،ﻭﻋﻠﻰ ﺍﳊﺮﺓ ﺍﻟﻐﻨﻴﺔ ﺍﳌﺰﻭﺟﺔ ﻟﻌﺒ ﺪ ﻻ
ﺽ ﻧ ﹶﻔ ﹶﻘﺘﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ ،ﻻ ﻓﻄﺮﺎ ،ﻷﻧﻪ ﻋﻠﻴﻪ ﻭﻟﻮ ﻏﻨﻴﹰﺎ .ﻗﺎﻝ ﰲ ﺍﻟﺒﺤﺮ :ﻭﻟﻮ ﻏﺎﺏ ﺍﻟﺰﻭﺝ ،ﻓﻠﻠﺰﻭﺟ ﺔ ﺍﻗﺘﺮﺍ
ﺕ ﳑﻮﻥ( ﻟﻪ ﻀ ﹶﻞ ﻋﻦ ﻗﻮ ﺍﳌﻄﺎﻟﺐ ،ﻭﻛﺬﺍ ﺑ ﻌﻀﻪ ﺍﶈﺘﺎﺝ .ﻭﲡﺐ ﺍﻟﻔﻄﺮ ﹸﺓ ﻋﻠﻰ ﻣﻦ ﻣﺮ ،ﻋﻤﻦ ﹸﺫﻛﺮ )ﺇﻥ ﹶﻓ
ﺝ ﺇﻟﻴﻬﻤﺎ ﻫﻮ ﺃﻭ ﺴ ﻪ ﻭﻏ ﹺﲑ ﻩ )ﻳﻮﻡ ﻋﻴ ﺪ ﻭﻟﻴﻠﺘﻪ( ﻭﻋﻦ ﻣﻠﺒﺲﹴ ،ﻭﻣﺴ ﹶﻜﻦﹴ ،ﻭﺧﺎ ﺩ ﹴﻡ ﳛﺘﺎ ﺗﻠﺰﻣ ﻪ ﻣﺆﻧﺘ ﹲﺔ ﻣﻦ ﻧﻔ ِ
ﺿ ﻲ ﺻﺎ ﺣﺒﻪ ﺑﺎﻟﺘﺄﺧﲑ) .ﻣﺎ ﳑ ﻮﻧﻪ) .ﻭﻋﻦ ﺩﻳﻦ( ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ،ﺧﻼﻓﹰﺎ ﻟﻠﻤﺠﻤﻮﻉ ﻭﻟﻮ ﻣﺆﺟﻼﹰ ،ﻭﺇﻥ ﺭ
ﺚ
ﻉ( ﻭﻫﻮ ﺃﺭﺑﻌ ﹸﺔ ﺃﻣﺪﺍﺩ ،ﻭﺍﳌﺪ ،ﺭﻃﻞﹲ ،ﻭﹸﺛﹸﻠ ﳜ ﹺﺮ ﺟ ﻪ ﻓﻴﻬﺎ( ﺃﻱ ﺍﻟﻔﻄﺮ ﹸﺓ) .ﻭﻫﻲ( ﺃﻱ ﺯﻛﺎ ﹸﺓ ﺍﻟﻔﻄ ﹺﺮ )ﺻﺎ
ﺕ ﺑﹶﻠ ﺪ ﻩ( ﺃﻱ ﺑﹶﻠ ﺪ ﺍﳌﺆ ﺩﻯ ﻋﻨﻪ .ﻓﻼ ﺐ ﻗﻮ ﻭﻗ ﺪ ﺭ ﻩ ﲨﺎﻋ ﹲﺔ ﲝ ﹾﻔﻨ ﺔ ﺑﹺﻜﻔﻴ ﹺﻦ ﻣ ﻌﺘﺪﻟﻴﻦ ﻋﻦ ﻛﻞ ﻭﺍﺣ ﺪ )ﻣﻦ ﻏﺎﻟ ﹺ
ﺐ ﺻﺮﻓﹸﻬﺎ ﺱ ﻟﺬﻟﻚ .ﻭﻣﻦ ﰒ ﻭﺟ ﻑ ﺍﻟﻨﻔﻮ ﹺ ﺕ ﻣ ﺆﺩ ،ﺃﻭ ﺑﻠ ﺪﻩ ،ﻟﺘﺸ ﻮ
ﺐ ﻗﻮﺗﻪ ،ﺃﻭ ﻗﻮ ﲡﺰﻯﺀ ﻣﻦ ﻏ ﹺﲑ ﻏﺎﻟ ﹺ
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ﻟﻔﻘﺮﺍ ِﺀ ﺑﻠﺪﻩ ﻣﺆﺩﻯ ﻋﻨﻪ .ﻓﺈﻥ ﱂ ﻳ ﻌﺮﻑ ﻛﺂﺑ ﹴﻖ ﻓﻔﻴ ﻪ ﺁﺭﺍ ٌﺀ :ﻣﻨﻬﺎ :ﺇﺧﺮﺍﺟﻬﺎ ﺣﺎ ﹰﻻ .ﻭﻣﻨﻬﺎ :ﺃﺎ ﻻ ﲡﺐ ﺇﻻ
ﺇﺫﺍ ﻋﺎﺩ .ﻭﰲ ﻗﻮ ﹴﻝ :ﻻ ﺷﻲﺀ.
ﻒ ﻭﻋﺎﺩ ﻟﺼﻼﺣﻴﺔ ﺍﻻﺩﺧﺎ ﹺﺭ ﺱ ﻭﻣﺒﻠﻮ ﹲﻝ ﺃﻱ ﺇﻻ ﺇﻥ ﺟ ﺴ ﻮ
ﺐ ﻭ ﻣ
]ﻓﺮﻉ[ :ﻻ ﲡﺰﻯ ُﺀ ﻗﻴﻤ ﹲﺔ ﻭﻻ ﻣﻌﻴ
ﻭﺍﻻﻗﹾﺘﻴﺎﺕ ،ﻭﻻ ﺍﻋﺘﺒﺎﺭ ﻻﻗﺘﻴﺎﺗﻬﹺﻢ ﺍﳌﺒﻠﻮ ﹶﻝ ﺇﻻ ﺃﻥ ﹶﻓﻘﹶﺪﻭﺍ ﻏﲑﻩ ،ﻓﻴﺠﻮﺯ) .ﻭ ﺣ ﺮ ﻡ ﺗﺄ ﺧﲑﻫﺎ ﻋﻦ ﻳﻮ ﻣ ﻪ( ﺃﻱ
ﺐ ﺍﻟﻘﻀﺎ ُﺀ ﻓﻮﺭﹰﺍ ﻟﻌﺼﻴﺎﹺﻧ ﻪ.
ﺤ ﻖ .ﻭﳚ ﺍﻟﻌﺒ ﺪ ﺑﻼ ﻋﺬﺭ ،ﻛ ﻐﻴﺒ ﺔ ﻣﺎ ﹴﻝ ﺃﻭ ﻣﺴﺘ
ﺴ ﻦﺴ ﻦ ﺃﻥ ﻻ ﺗﺆﺧﺮ ﻋﻦ ﺍﻟﺼﻼ ﺓ ﺍﻟﻌﻴﺪ ،ﺑﻞ ﻳ ﹾﻜﺮﻩ ﺫﻟﻚ .ﻧﻌﻢ ،ﻳ ﻭﳚﻮ ﺯ ﺗﻌﺠﹺﻴﻠﻬﺎ ﻣﻦ ﺃﻭﻝ ﺭﻣﻀﺎﻥ ،ﻭﻳ
ﺲ.ﺸ ﻤ
ﺐ ﺃﻭ ﺟﺎ ﹴﺭ ﻣﺎ ﱂ ﺗ ﻐﺮﺏ ﺍﻟ ﺗﺄﺧﲑﻫﺎ ﻻﻧﺘﻈﺎﺭ ﳓﻮ ﻗﺮﻳ ﹴ
ﻕ ﺣﺎ ﱞﻝ ﷲ ﺃﻭ ﺐ ﺃﺩﺍﺀُﻫﺎ( ﺃﻱ ﺍﻟﺰﻛﺎﺓﹸ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻋﻠﻴ ﻪ ﺩﻳ ﻦ ﻣﺴﺘﻐﺮ ﺠ )ﻓﺼﻞ( :ﰲ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ )ﻳ ﹺ
ﱯ ﻭﳎﻨﻮﻥ ،ﺣﺎﺟﺔ ﺍﳌﺴﺘﺤﻘﲔ ﺏ ﺍﻟﺰﻛﺎ ﺓ ﰲ ﺍﻷ ﹾﻇ ﻬ ﹺﺮ )ﻓﻮﺭﹰﺍ( ﻭﻟﻮ ﰲ ﻣﺎ ﹺﻝ ﺻ ﻵﺩﻣﻲ ،ﻓﻼ ﳝﻨ ﻊ ﺍﻟﺪﻳ ﻦ ﻭﺟﻮ
ﻒ ﺑﻌﺪﻩ .ﻧﻌﻢ ،ﺇﻥ ﺃﺧﺮ ﻻﻧﺘﻈﺎ ﹺﺭ ﻗﺮﻳﺐﹴ ،ﺃﻭ ﺟﺎﺭﹴ، ﺿ ﻤﻦ ،ﺇﻥ ﺗﹶﻠ
ﺇﻟﻴﻬﺎ )ﺑﺘ ﻤ ﱡﻜ ﹴﻦ( ﻣﻦ ﺍﻷﺩﺍ ِﺀ .ﻓﺈﹺﻥ ﺃﺧﺮ ﹶﺃﺛﻢ ،ﻭ
ﻒ ﻋﻨﻪ ،ﻛﺄﻥ ﺼ ﺮ ﰲ ﺩﻓ ﹺﻊ ﻣﺘﹶﻠ
ﻀ ﻤﻨ ﻪ ﺇﻥ ﺗﹶﻠﻒ ،ﻛﻤﻦ ﺃﺗﹶﻠﻔﹶﻪ ،ﺃﻭ ﹶﻗ ﺻﻠﺢ ،ﱂ ﻳﺄﰒ ،ﻟﻜﻨﻪ ﻳ ﺃﻭ ﺃ ﺣﻮﺝ ،ﺃﻭ ﺃ
ﺐ ﺳﺎﺋ ﹴﺮ ﺃﻭ ﻗﺎ ﺭ ﳊﻮﻝ ،ﻭﻗﺒﻞ ﺍﻟﺘﻤ ﹼﻜ ﹺﻦ .ﻭﳛﺼ ﹸﻞ ﺍﻟﺘﻤﻜﹼﻦ )ﲝﻀﻮ ﹺﺭ ﻣﺎ ﹴﻝ( ﻏﺎﺋ ﹴ ﺿ ﻌ ﻪ ﰲ ﹶﻏ ﹺﲑ ﺣ ﺮ ﹺﺯ ﻩ ﺑﻌﺪ ﺍ ﹶ
ﻭ
ﺴ ﺮ ﺍﻟﻮﺻﻮ ﹸﻝ ﺇﻟﻴﻪ ،ﻓﺈﹺﻥ ﱂ ﳛﻀﺮ ﱂ ﻳﻠﺰ ﻣ ﻪ ﺍﻷﺩﺍ ُﺀ ﻣﻦ ﳏﻞ ﺁ ﺧﺮ ،ﻭﺇﻥ ﺟ ﻮﺯﻧﺎ ﻧﻘ ﹶﻞ ﺍﻟﺰﻛﺎ ﺓ )ﻭ( ﲟﺤ ﹺﻞ ﻋ
ﺿ ﻤﻨﻬﺎ .ﻭﻣﻊ ﺼﺘﻪ ،ﺣﱴ ﻟﻮ ﺗﻠﻔﺖ ﺣﻀﻮﺭ )ﻣﺴﺘﺤﻘﻴﻬﺎ( ﺃﻱ ﺍﻟﺰﻛﺎﺓ ،ﺃﻭ ﺑﻌﻀﻬﻢ ،ﻓﻬﻮ ﻣﺘ ﻤﻜﹼﻦ ﺑﺎﻟﻨﺴﺒ ﺔ ﳊ
ﺽ ﲡﺎﺭ ﺓ )ﻣﻊ ﹶﻗ ﺪ ﺭ ﺓ( ﻱ ﻛﺄﻛﻞﹴ ،ﻭﲪﺎ ﹴﻡ )ﻭﺣﻠﻮ ﹸﻝ ﺩﻳ ﹴﻦ( ﻣﻦ ﻧﻘﺪ ،ﺃﻭ ﻋ ﺮ ﹺ ﲏ ﺃﻭ ﺩﻧﻴﻮ ﻍ ﻣﻦ ﻣﻬ ﻢ ﺩﻳ ﻓﺮﺍ ﹴ
ﺿ ﹴﺮ ﺑﺎ ﺫﻝﹴ ،ﺃﻭ ﺟﺎ ﺣ ﺪ ﻋﻠﻴ ﻪ ﺑﻴﻨﺔﹲ ،ﺃﻭ ﻳﻌﻠ ﻤ ﻪ ﺍﻟﻘﺎﺿﻲ ،ﺃﻭ ﹶﻗ ﺪ ﺭ ﻫﻮ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺋﻪ ،ﺑﺄﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﻠﻰ ٍﺀ ﺣﺎ
ﻀ ﻪ .ﺃﻣﺎ ﺇﺫﺍ ﺗﻌ ﹼﺬ ﺭ ﻀﻪ ،ﻷﻧ ﻪ ﻗﺎﺩ ﺭ ﻋﻠﻰ ﻗﺒ ﺝ ﺍﻟﺰﻛﺎ ﺓ ﰲ ﺍﳊﺎﻝ ،ﻭﺇﻥ ﱂ ﻳﻘﺒ ﺐ ﺇﺧﺮﺍ ﺻﻪ ،ﻓﻴﺠ ﻋﻠﻰ ﺧﻼ
ﻀ ﻪ.ﺝ ﺇﻻ ﺇﻥ ﻗﺒ ﺍﺳﺘﻴﻔﺎﺅ ﻩ ﺑﺈﻋﺴﺎﺭﹴ ،ﺃﻭ ﻣ ﹾﻄﻞﹴ ،ﺃﻭ ﹶﻏﻴﺒﺔ ،ﺃﻭ ﺟﺤﻮ ﺩ ﻭﻻ ﺑﻴﻨﺔ ،ﻓﻜﻤﻐﺼﻮﺏ ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻹِﺧﺮﺍ
ﺏﺻ ﺪﻗﹶﻬﺎ ﻧﹺﺼﺎ ﺐ ﺩ ﹾﻓﻌﻬﺎ ﺇﻻ ﺑﻌﺪ ﲤﻜﹼﻦ ﺑﻌﻮ ﺩ ﻩ ﺇﻟﻴﻪ) .ﻭﻟﻮ ﺃ ﺐ ﺍﻟﺰﻛﺎ ﹸﺓ ﰲ ﻣﻐﺼﻮﺏ ﻭﺿﺎﻝﹼ ،ﻟﻜﻦ ﻻ ﹺﳚ ﻭﲡ
ﻀﻪ ﻭﻻ ﻧﻘ ﺪ( ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟ ﹼﺬﻣﺔ ،ﺃﻭ ﺳﺎﺋﻤﺔ ﻣ ﻌﻴﻨﺔ ) ﺯ ﱠﻛﺘﻪ( ﻭﺟﻮﺑﺎﹰ ،ﺇﺫﺍ ﹼﰎ ﺣ ﻮ ﹲﻝ ﻣﻦ ﺍﻹﺻﺪﺍﻕ ،ﻭﺇﻥ ﱂ ﺗﻘﺒ
ﻀﻪ ،ﺑﻜﻮﹺﻧ ﻪ ﻣﻮﺳﺮﹰﺍ ﺣﺎﺿﺮﹰﺍ.ﻁ ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻘ ﺪ ﰲ ﺍﻟﺬﻣﺔ ﺇﻣﻜﺎﻥ ﻗﺒ ﻭﻃﺌﻬﺎ .ﻟﻜﻦ ﻳﺸﺘﺮ ﹸ
]ﺗﻨﺒﻴﻪ[ :ﺍﻷﻇﻬﺮ ﺃ ﹼﻥ ﺍﻟﺰﻛﺎ ﹸﺓ ﺗﺘﻌﻠ ﻖ ﺑﺎﳌﺎ ﹺﻝ ﺗﻌﹼﻠ ﻖ ﺷﺮﻛ ﺔ .ﻭﰲ ﻗﻮ ﹴﻝ ﻗﺪ ﹴﱘ ﺍﺧﺘﺎﺭ ﻩ ﺍﻟﺮﳝﻲ :ﻷﺎ ﺗﺘﻌﻠﻖ
ﻚ ﺑﻘ ﺪ ﹺﺭ ﺍﻟﻮﺍﺟﺐﹺ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻮ ﺍﻣﺘﻨ ﻊ ﻣﻦ ﺤ ﻖ ﻟﻠﺰﻛﺎ ﺓ ﺷﺮﻳ ﺑﺎﻟﺬﻣﺔ ،ﻻ ﺑﺎﻟ ﻌﻴ ﹺﻦ .ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﺃﻥ ﺍﳌﺴﺘ
ﺴ ﻤﺘﻪ. ﺾ ﺍﻟﺸﺮﻛﺎ ِﺀ ﻣﻦ ﻗ ﺇﺧﺮﺍﺟﻬﺎ ﺃ ﺧﺬﹶﻫﺎ ﺍﻹِﻣﺎ ﻡ ﻣﻨﻪ ﻗﹶﻬﺮﹰﺍ .ﻛﻤﺎ ﻳﻘﺴﻢ ﺍﳌﺎ ﹸﻝ ﺍﳌﺸﺘ ﺮ ﻙ ﻗﹶﻬﺮﹰﺍ ﺇﺫﺍ ﺍﻣﺘﻨﻊ ﺑﻌ
ﺤ ﻖ ﻗﺒﻀﻪ. ﻚ ﲨﻴ ﻌﻪ ،ﺑﻞ ﺇﻧﻪ ﻳﺴﺘ ﻭﱂ ﻳ ﹶﻔﺮﻗﻮﺍ ﰲ ﺍﻟﺸﺮﻛ ﺔ ﺑﲔ ﺍﻟ ﻌﻴ ﹺﻦ ﻭﺍﻟ ﺪﻳﻦﹺ ،ﻓﻼ ﳚﻮﺯ ﻟﺮﺑﻪ ﺃﻥ ﻳﺪﻋﻲ ﻣ ﹾﻠ
ﺖ ﻃﺎﻟﻖ ،ﻓﺄﺑ ﺮﹶﺃﺗ ﻪ ﻣﻨﻪ ﱂ ﺗ ﹾﻄﻠﹸﻖ ،ﻷﻧﻪ ﱂ ﻳﱪﹾﺃ ﻣﻦ ﲨﻴﻌﻪ، ﻚ ﻓﺄﻧ ﻭﻟﻮ ﻗﺎﻝ :ﺑﻌﺪ ﺣ ﻮ ﹴﻝ ﺇﻥ ﺃﺑﺮﺃﺗﲏ ﻣﻦ ﺻﺪﺍﻗ
ﺑﻞ ﳑﺎ ﻋﺪﺍ ﻗﹶﺪﺭ ﺍﻟﺰﻛﺎﺓ ،ﻓﻄﺮﻳﻘﻬﺎ ﺃﻥ ﻳﻌ ﻄﻴﻬﺎ ﰒ ﺗﺒﺮﹺﺋﻪ .ﻭﻳﺒﻄﻞ ﺍﻟﺒﻴﻊ ،ﻭﺍﻟﺮﻫ ﻦ ﰲ ﻗﺪ ﹺﺭ ﺍﻟﺰﻛﺎ ﺓ ﻓﻘﻂ ،ﻓﺈﹺﻥ
78
ﳊﻮﻝ ﺻﺢ ﻻ ﰲ ﻗﺪ ﹺﺭ ﺍﻟﺰﻛﺎﺓ ﻛﺴﺎﺋ ﹺﺮ ﺍﻷﻣﻮﺍ ﹺﻝ ﺍﳌﺸﺘﺮﻛﺔ ﻋﻠﻰ ﻀ ﻪ ﺑﻌﺪ ﺍ ﹶ
ﻓﻌ ﹶﻞ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻨﺼﺎﺏ ،ﺃﻭ ﺑﺒﻌ
ﺍﻷﻇﻬﺮ .ﻧﻌﻢ ،ﻳﺼﺢ ﰲ ﻗﺪﺭﻫﺎ ﰲ ﻣﺎ ﹺﻝ ﺍﻟﺘﺠﺎﺭ ﺓ ﻻ ﺍﳍﺒ ﹸﺔ ﰲ ﻗﺪﺭﹺﻫﺎ ﻓﻴﻪ.
ﺖ ﻋﻦ ﻭﻓﺎ ِﺀ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻗﻪ ﺍﻵﺩﻣ ﻲ ]ﻓﺮﻉ[ :ﺗ ﹶﻘ ﺪ ﻡ ﺍﻟﺰﻛﺎ ﹸﺓ ﻭﳓﻮﻫﺎ ﻣﻦ ﺗﺮﻛ ﺔ ﻣﺪﻳﻮ ﻥ ﺿﺎﹶﻗ
ﺤﺠﺮ ﻋﻠﻴ ﻪ .ﻭﻟﻮ
ﻕ ﺍﷲ ﻛﺎﻟﻜﹶﻔﺎﺭﺓ ،ﻭﺍﳊ ﺞ ﻭﺍﻟﻨﺬ ﹺﺭ ﻭﺍﻟﺰﻛﺎ ﺓ .ﻛﻤﺎ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺘﺎ ﻋﻠﻰ ﺣ ﻲ ﱂ ﻳ ﻭﺣﻘﻮ ﹺ
ﻒ ﺑﻌﺪ
ﻕ ﺍﻟﹼﻠ ﻪ ﻓﻘﻂ ﹸﻗ ﺪﻣﺖ ﺍﻟﺰﻛﺎ ﹸﺓ ﺇﻥ ﺗ ﻌﻠﹼﻘﺖ ﺑﺎﻟ ﻌﻴﻦﹺ ،ﺑﺄﻥ ﺑﻘ ﻲ ﺍﻟﻨﺼﺎﺏ ،ﻭﺇﻻ ﺑﺄﻥ ﺗﹶﻠ
ﺍﲨﺘﻌﺖ ﻓﻴﻬﺎ ﺣﻘﻮ
ﺕ ﻣﻊ ﻏﲑﻫﺎ ،ﻓﻴﻮﺯﻉ ﻋﻠﻴﻬﺎ. ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﺘﻤﻜﹼﻦ ﺍ ﺳﺘ ﻮ
ﻁ ﻟﻪ( ﺃﻱ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ،ﺷﺮﻃﺎﻥ .ﺃﺣﺪﳘﺎ) :ﻧﻴﺔ( ﺑﻘﻠﺐ ،ﻻ ﻧﻄ ﹴﻖ )ﻛﻬﺬﺍ ﺯﻛﺎ ﹸﺓ( ﻣﺎﱄ .ﻭﻟﻮ )ﻭ ﺷ ﹺﺮ ﹶ
ﺻﺪﻗ ﹰﺔ ﻣﻔﹾﺮﻭﺿ ﹰﺔ( .ﺃﻭ ﻫﺬﺍ ﺯﻛﺎ ﹸﺓ ﻣﺎﱄ ﺍﳌﻔﺮﻭﺿﺔ .ﻭﻻ ﻳﻜﻔﻲ: ﺑﺪﻭ ﻥ ﻓﺮﺽﹴ ،ﺇﺫ ﻻ ﺗﻜﻮ ﹸﻥ ﺇﻻ ﹶﻓﺮﺿﹰﺎ )ﺃﻭ
ﺝ ﻋﻨﻪ ﰲ ﺍﻟﻨﻴﺔ .ﻭﻟﻮ ﻋﻴﻦ ﱂ ﻳ ﹶﻘ ﻊ ﲔ ﺍﳌﺎ ﹺﻝ ﺍﳌﺨ ﺮ ﹺ
ﺐ ﺗﻌﻴ
ﺼ ﺪﻗ ﻪ ﺑﺎﻟﻜﹶﻔﺎﺭﺓ ﻭﺍﻟﻨﺬﺭ .ﻭﻻ ﳚ ﺽ ﻣﺎﱄ ،ﻟ ﻫﺬﺍ ﻓﺮ
ﻋﻦ ﻏﲑﹺﻩ ،ﻭﺇﻥ ﺑﺎ ﹶﻥ ﺍﳌﹸﻌﻴ ﻦ ﺗﺎﻟﻔﺎﹰ ،ﻷﻧﻪ ﱂ ﻳﻨ ﹺﻮ ﺫﻟﻚ ﺍﻟﻐﲑ .ﻭﻣﻦ ﹼﰒ ﻟﻮ ﻧﻮﻯ ﺇﻥ ﻛﺎ ﹶﻥ ﺗﺎﻟﻔﹰﺎ ﹶﻓ ﻌ ﻦ ﻏ ﹺﲑ ﻩ ﻓﺒﺎ ﹶﻥ
ﺻﺪﻗﺔﹲ ،ﻟ ﻌ ﺪ ﹺﻡ ﺍﳉﺰ ﹺﻡ ﺗﺎﻟﻔﹰﺎ ﻭﹶﻗ ﻊ ﻋﻦ ﻏﲑ ﻩ .ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻗﺎﻝ :ﻫﺬ ﻩ ﺯﻛﺎ ﹸﺓ ﻣﺎﱄ ﺍﻟﻐﺎﺋﺐ ﺇﻥ ﻛﺎﻥ ﺑﺎﻗﻴﺎﹰ ،ﺃﻭ
ﺽ .ﻭﺇﺫﺍ ﻗﺎﻝ ﻓﺈﹺﻥ ﻛﺎﻥ ﺗﺎﻟﻔﹰﺎ ﻓﺼﺪﹶﻗ ﹲﺔ .ﻓﺒﺎ ﹶﻥ ﺗﺎﻟﻔﺎﹰ ،ﻭﹶﻗ ﻊ ﺻﺪﻗﺔﹰ ،ﺃﻭ ﺑﺎﻗﻴﺎﹰ ،ﻭﹶﻗ ﻊ ﺯﻛﺎﹲﺓ .ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺼ ﺪ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﹺﺑﻘ
ﺝ ﺷﻴﺌﹰﺎ ﻭﻧﻮﻯ :ﺇﻥ ﻛﺎﻥ ﻋﻠ ﻲ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺰﻛﺎ ﺓ ﻓﻬﺬﺍ ﻋﻨﻪ ،ﻭﺇﻻ ﻚ ﰲ ﺇﺧﺮﺍﺟﹺﻬﺎ ،ﻓﺄﺧﺮ ﻋﻠﻴ ﻪ ﺯﻛﺎ ﹰﺓ ﻭ ﺷ
ﻉ .ﻓﺈﹺﻥ ﺑﺎ ﹶﻥ ﻋﻠﻴﻪ ﺯﻛﺎ ﹲﺓ ﺃﺟﺰﺃ ﻩ ﻋﻨﻬﺎ ،ﻭﺇﻻ ﻭﹶﻗ ﻊ ﹶﻟ ﻪ ﺗ ﹶﻄﻮﻋﹰﺎ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ .ﻭﻻ ﳚﺰﻯﺀ ﻋﻦ ﹶﻓﺘ ﹶﻄ ﻮ
ﻁ ﺫﻟﻚ) ،ﺑﻞ ﺸﺘ ﺮ ﹸ
ﺍﻟﺰﻛﺎﺓ ﻗﹶﻄﻌﺎﹰ ،ﺇﻋﻄﺎ ُﺀ ﺍﳌﺎ ﹺﻝ ﻟﻠﻤﺴﺘﺤﻘﲔ ﺑﻼ ﻧﻴﺔ) .ﻻ ﻣﻘﺎﺭﻧﺘﻬﺎ( ﺃﻱ ﺍﻟﻨﻴﺔ )ﻟﻠﺪﻓﻊ( ﻓﻼ ﻳ
ﺕ )ﻋﻨﺪ ﻋ ﺰ ﹺﻝ( ﹶﻗ ﺪ ﹺﺭ ﺍﻟﺰﻛﺎ ﺓ ﻋ ﹺﻦ ﺍﳌﺎ ﹺﻝ )ﺃﻭ ﺇﻋﻄﺎ ِﺀ ﻭﻛﻴ ﹴﻞ( ﺃﻭ ﺇﹺﻣﺎﻡﹴ، ﺗﻜﻔﻲ( ﺍﻟﻨﻴﺔ ﻗﺒ ﹶﻞ ﺍﻷﺩﺍ ِﺀ ﺇﻥ ﻭ ﹺﺟ ﺪ
ﻭﺍﻷﻓﻀﻞ ﳍﻤﺎ ﺃﻥ ﻳﻨﻮﻳﺎ ﺃﻳﻀﹰﺎ ﻋﻨﺪ ﺍﻟﺘ ﹾﻔ ﹺﺮﻗﹶﺔ) ،ﺃﻭ( ﻭ ﹺﺟﺪﺕ )ﺑﻌﺪ ﺃﺣﺪﳘﺎ( ﺃﻱ ﺑﻌﺪ ﻋ ﺰ ﹺﻝ ﹶﻗ ﺪ ﹺﺭ ﺍﻟﺰﻛﺎﺓ ﺃﻭ
ﻕ ﺬﺍ .ﰒ ﻧﻮﻯ ﺍﻟﺰﻛﺎ ﹶﺓ ﺤ ﻖ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻐﲑﻩ :ﺗﺼ ﺪ ﺴ ﹺﺮ ﺍﻗﺘﺮﺍﺎ ﺑﺄﺩﺍ ِﺀ ﹸﻛ ﹼﻞ ﻣﺴﺘ
ﺍﻟﺘﻮﻛﻴﻞ )ﻭﻗﺒ ﹶﻞ ﺍﻟﺘﻔﺮﻗ ﺔ( ﻟ ﻌ
ﺾ ﺩﻳﲏ ﻣﻦ ﻓﻼﻥ ،ﻭﻫﻮ ﻟﻚ ﺯﻛﺎﺓ ،ﱂ ﻳﻜﻒ، ﺼ ﺪﻗﻪ ﺑﺬﻟﻚ ،ﺃﺟﺰﺃﻩ ﻋﻦ ﺍﻟﺰﻛﺎﺓ .ﻭﻟﻮ ﻗﺎﻝ ﻵﺧﺮ :ﺍﻗﺒ ﻗﺒﻞ ﺗ
ﻀﻪ ،ﰒ ﻳﺄﺫﹶﻥ ﻟ ﻪ ﰲ ﺃ ﺧﺬﻫﺎ ﻭﺃﻓﱴ ﺑ ﻌﻀﻬﻢ ﺃ ﹼﻥ ﺍﻟﺘﻮﻛﻴ ﹶﻞ ﺍﳌﻄﹶﻠ ﻖ ﰲ ﺇﺧﺮﺍﺟﹺﻬﺎ ﻳﺴﺘﻠﺰ ﻡ ﺣﱴ ﻳﻨﻮﹺﻱ ﻫﻮ ﺑﻌﺪ ﻗﺒ
ﺠ ﻪ ﺃﻧﻪ ﻻ ﺑ ﺪ ﻣﻦ ﻧﻴﺔ ﺍﳌﺎﻟﻚ ،ﺃﻭ ﺗﻔﻮﻳﻀﻬﺎ ﻟﻠﻮﻛﻴﻞ. ﺍﻟﺘﻮﻛﻴ ﹶﻞ ﰲ ﻧﻴﺘﻬﺎ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻭﻓﻴﻪ ﻧﻈﺮ ،ﺑﻞ ﺍﳌﹸﺘ
ﺽ ﲟﺎﻟﻪ ،ﺑﺄﻥ ﻗﺎﻝ ﻟﻪ ﻣﻮﻛﻠﹸﻪ ﺃ ﺩ ﺯﻛﺎﰐ ﻣﻦ ﻣﺎﻟﻚ، ﻭﻗﺎﻝ ﺍﳌﺘﻮﱄ ﻭﻏﲑﻩ :ﻳﺘﻌﻴﻦ ﻧﻴ ﹸﺔ ﺍﻟﻮﻛﻴ ﹺﻞ ﺇﺫﺍ ﻭﻗ ﻊ ﺍﻟﻔﺮ
ﻑ ﻓﻌﻠﹸﻪ ﻋﻨﻪ .ﻭﻗﻮﻟﻪ ﻟﻪ ﺫﻟﻚ ﻣﺘﻀ ﻤ ﻦ ﻟﻺِﺫ ﻥ ﻟﻪ ﰲ ﺍﻟﻨﻴﺔ .ﻭﻗﺎﻝ ﺍﻟﻘﻔﺎﻝ :ﻟﻮ ﻗﺎﻝ ﻟﻐﲑﻩ ﺃ ﹾﻗ ﹺﺮﺿﲏ ﲬﺴ ﹰﺔ ﻟﻴﻨﺼﺮ
ﺾ.
ﺾ ﻭﺍﳌﹸﻘﺒ ﹺ ﲏ ﻋﻠﻰ ﺭﺃﻳﻪ ﹺﺑﺠﻮﺍ ﹺﺯ ﺍﲢﺎ ﺩ ﺍﻟﻘﺎﺑ ﹺ ﺃ ﺅ ﺩﻫﺎ ﻋﻦ ﺯﻛﺎﰐ ،ﻓﻔﻌﻞﹶ ،ﺻ ﺢ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻣﺒ
ﻚ )ﺍﻵ ﺧ ﹺﺮ( ﻛﻤﺎ ﻗﺎﻟﻪ ﺝ ﺯﻛﺎ ﺓ( ﺍﳌﺎ ﹺﻝ )ﺍﳌﺸﺘ ﺮ ﻙ ﺑﻐ ﹺﲑ ﺇﺫ ﻥ( ﺍﻟﺸﺮﻳ )ﻭﺟﺎ ﺯ ﻟﻜﻞ( ﻣﻦ ﺍﻟﺸﺮﻳﻜﲔ )ﺇﺧﺮﺍ
ﻉ ﻓﻴﻪ .ﻭﺗﻜﻔﻲ ﻧﻴﺔ ﺍﻟﺪﺍﻓ ﹺﻊ ﻣﻨﻬﻤﺎ ﻋﻦ ﻧﻴﺔ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ) .ﻭ( ﺍﳉﺮﺟﺎﱐ ،ﻭﺃﹶﻗﺮﻩ ﻏﲑﻩ ،ﻹِﺫ ﻥ ﺍﻟﺸﺮ ﹺ
ﱯ ﰲ ﺇﻋﻄﺎﺋﻬﺎ ﺍﳌ ﻌﻴ ﹺﻦ( ﺃﻱ ﺇﻥ ﻋﻴ ﻦ ﺍﳌﺪﻓﹸﻮﻉ ﺇﻟﻴﻪ ،ﻻ ﻣﻄﻠﻘﺎﹰ ،ﻭﻻ ﺗﻔﻮﻳﺾ ﺍﻟﻨﻴﺔ
ﺟﺎ ﺯ )ﺗﻮﻛﻴ ﹸﻞ ﻛﺎﻓﺮﹴ ،ﻭﺻ
79
ﱯ
ﺼﺐ ﻧﻴﺔ ﺍﻟﻮﱄ ﰲ ﻣﺎ ﹺﻝ ﺍﻟ ﺇﻟﻴﻬﻤﺎ ﻟﻌ ﺪ ﹺﻡ ﺍﻷﻫﻠﻴﺔ .ﻭﺟﺎ ﺯ ﺗﻮﻛﻴ ﹸﻞ ﻏﲑﳘﺎ ﰲ ﺍﻹِﻋﻄﺎﺀ ﻭﺍﻟﻨﻴﺔ ﻣﻌﹰﺎ .ﻭﲡ
ﺿ ﻤﻨﻬﺎ ﻟﺘﻘﺼ ﹺﲑ ﻩ .ﻭﻟﻮ ﺩﹶﻓﻌﻬﺎ ﺍ ﹸﳌ ﺰﻛﱢﻲ ﻟﻺِﻣﺎﻡ ﺑﻼ ﻧﻴﺔ ﻭﻻ ﺇﺫ ﻥ
ﱄ ﺍﻟﺰﻛﺎ ﹶﺓ ﺑﻼ ﻧﻴﺔ ﻑ ﺍﻟ ﻮ ﹼ
ﺻ ﺮ
ﻭﺍﻨﻮﻥ ،ﻓﺈﻥ
ﺐﻣﻨﻪ ﻟﻪ ﻓﻴﻬﺎ ﱂ ﲡﺰﺋ ﻪ ﻧﻴﺘﻪ .ﻧﻌﻢ ،ﲡﺰﻯ ُﺀ ﻧﻴ ﹸﺔ ﺍﻹِﻣﺎﻡ ﻋﻨ ﺪ ﺃﺧﺬﻫﺎ ﻗﻬﺮﹰﺍ ﻣﻦ ﺍﳌﻤﺘﹺﻨﻊﹺ ،ﻭﺇﻥ ﱂ ﻳﻨ ﹺﻮ ﺻﺎﺣ
ﺏ ﰲ ﻏ ﹺﲑ ﱄ )ﺗﻌﺠﻴﻠﹸﻬﺎ( ﺃﻱ ﺍﻟﺰﻛﺎﺓ )ﻗﺒﻞ( ﲤﺎ ﹺﻡ ) ﺣ ﻮ ﹴﻝ( ،ﻻ ﻗﺒ ﹶﻞ ﲤﺎ ﹺﻡ ﻧﹺﺼﺎ ﹴ ﻚ( ﺩﻭﻥ ﺍﻟ ﻮ ﱢ ﺍﳌﺎ ﹺﻝ) .ﺟﺎ ﺯ ﻟﻠﻤﺎﻟ
ﺻ ﺢ .ﻭﻟﻪ ﺗﻌﺠﻴ ﹸﻞ ﺍﻟﻔﻄ ﺮ ﺓ ﻣﻦ ﺃﻭﻝ ﺭﻣﻀﺎﻥ .ﺃﻣﺎ ﰲ ﻣﺎ ﹺﻝ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭ )ﻻ( ﺗﻌﺠﻴﻠﻬﺎ )ﻟﻌﺎ ﻣﻴﻦ( ﰲ ﺍﻷ
ﻚ ﻧﹺﺼﺎﺑﹰﺎ .ﻭﻳﻨﻮﻱ ﻋﻨﺪ ﺍﻟﺘﻌﺠﻴﻞ :ﻛﻬﺬﻩ ﺯﻛﺎﰐ ﺍﳌﻌﺠﻠﺔ. ﻓﻴﺠﺰﻯﺀ ﺍﻟﺘﻌﺠﻴﻞﹸ ،ﻭﺇﻥ ﱂ ﳝﻠ
ﺿ ﻤ ﻦ ﺇﻥ ﺗﻠﹶﻒ ﺑﻌﺪ ﲤﻜﻦ ،ﲝﻀﻮ ﹺﺭ ﺍﳌﺎ ﹺﻝ ﻚ( ﻭ )ﻭ ﺣ ﺮ ﻡ( ﺗﺄﺧﲑﻫﺎ ﺃﻱ ﺍﻟﺰﻛﺎﺓ )ﺑﻌﺪ ﲤﺎﻡ ﺍﳊﻮﻝ ﻭﺍﻟﺘﻤﻠ
ﺤﻖ ،ﺃﻭ ﺃﺗﻠ ﹶﻔ ﻪ ﺑﻌ ﺪ ﺣ ﻮ ﹺﻝ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ .ﻛﻤﺎ ﻣ ﺮ ﺑﻴﺎﻧﻪ) .ﻭ( ﺛﺎﻧﻴﻬﻤﺎ) :ﺇﻋﻄﺎﺅﻫﺎ ﳌﺴﺘﺤﻘﻴﻬﺎ( ﺃﻱ ﻭﺍﳌﺴﺘ
ﺕ ﻟﻠﻔﻘﺮﺍ ِﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻑ ﺍﻟﺜﻤﺎﻧﻴ ﺔ ﺍﳌﺬﻛﻮﺭ ﺓ ﰲ ﺁﻳﺔ} :ﺇﹺﳕﺎ ﺍﻟﺼﺪﻗﹶﺎ ﺍﻟﺰﻛﺎﺓ .ﻳﻌﲏ ﻣﻦ ﻭ ﹺﺟ ﺪ ﻣ ﻦ ﺍﻷﺻﻨﺎ
ﲔ ﻭﰲ ﺳﺒﻴ ﹺﻞ ﺍﻟﹼﻠﻪ ،ﻭﺍﺑ ﹺﻦ ﺍﻟﺴﺒﻴ ﹺﻞ{. ﺏ ﻭﺍﻟﻐﺎﺭﻣ ﹺ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻴﻬﺎ ﻭﺍ ﹸﳌ ﺆﱠﻟ ﹶﻔ ﺔ ﻗﻠﻮﺑﹺﻬﻢ ﻭﰲ ﺍﻟﺮﻗﺎ ﹺ
ﺴﺐ ﻻﺋﻖ ،ﻳﻘ ﻊ ﻣﻮﻗﻌﹰﺎ ﻣﻦ ﻛﻔﺎﻳﺘ ﻪ ﻭﻛﻔﺎﻳ ﺔ ﳑﻮﻧﻪ ،ﻭﻻ ﳝﻨ ﻊ ﺍﻟ ﹶﻔ ﹾﻘﺮ، ﻭﺍﻟﻔﻘ ﲑ :ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﹲﻝ ﻭﻻ ﹶﻛ
ﺝ ﺇﻟﻴﻪ ﻟﻠﺨﺪ ﻣﺔ، ﺐ ﳛﺘﺎﺟﻬﺎ ،ﻭﻋﺒﺪﻩ ﺍﻟﺬﻱ ﳛﺘﺎ ﺴﻨ ﺔ ﻭ ﹸﻛﺘ ﺾ ﺃﻳﺎ ﹺﻡ ﺍﻟ ﺠﻤﻞ ﰲ ﺑﻌ ﹺ ﻣﺴ ﹶﻜﻨﻪ ﻭﺛﻴﺎﺑﻪ ﻭﻟﻮ ﻟﻠﺘ
ﺐ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺑﻪ. ﺴ ﺿ ﺮ ﻭﻗﺪ ﺣﻴ ﹶﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻭﺍﻟ ﺪﻳ ﻦ ﺍﳌﺆ ﺟ ﹸﻞ ﻭﺍﻟ ﹶﻜ ﺐ ﲟﺮﺣﻠﺘﻴﻦ ،ﺃﻭ ﺍﳊﺎ ﻭﻣﺎﻟﹸﻪ ﺍﻟﻐﺎﺋ
ﺻ ﻮﺑﻪ ﺷﻴﺨﻨﺎ.
ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﺃﻥ ﺣﻠ ﻲ ﺍﳌﺮﺃﺓ ﺍﻟﻼﺋﻖ ﺎ ﺍﶈﺘﺎﺟﺔ ﻟﻠﺘﺰﻳﻦ ﺑﻪ ﻋﺎﺩﺓ ﻻ ﳝﻨﻊ ﹶﻓ ﹾﻘﺮﻫﺎ .ﻭ
ﺝ ﻟﻌﺸﺮ ﺓ ﻭﻋﻨ ﺪ ﻩ ﺐ ﻳﻘ ﻊ ﻣ ﻮﻗﻌﹰﺎ ﻣﻦ ﺣﺎ ﺟﺘ ﻪ ﻭﻻ ﻳﻜﹾﻔﻴﻪ ﻛﻤﻦ ﳛﺘﺎ ﲔ :ﻣ ﻦ ﻗ ﺪ ﺭ ﻋﻠﻰ ﻣﺎ ﹴﻝ ﺃﻭ ﻛﺴ ﹴ ﻭﺍﳌﺴﻜ
ﻚ ﺃﻛﺜ ﺮ ﻣﻦ ﻧﹺﺼﺎﺏﹴ ،ﺣﱴ ﺃ ﹼﻥ ﻟﻺِﻣﺎﻡﹺ ،ﺃﻥ ﻳﺄ ﺧ ﹶﺬ ﺯﻛﺎﺗ ﻪ ﻭﻳﺪﹶﻓﻌﻬﺎ ﲦﺎﻧﻴﺔ ﻭﻻ ﻳﻜﻔﻴ ﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺴﺎﺑﻘﹶﺔ ،ﻭﺇﻥ ﻣﹶﻠ
ﺴ ﻦ ﺤِ ﺱ ﻣﺎ ﹴﻝ ﻳﻜﻔﻴ ﻪ ﺭ ﲝ ﻪ ﻏﺎﻟﺒﺎﹰ ،ﺃﻭ ﺣ ﺮﹶﻓ ﹸﺔ ﺁﻟﺘﻬﺎ .ﻭ ﻣ ﻦ ﱂ ﻳ ﺇﻟﻴﻪ ﻓﻴ ﻌﻄﹶﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﻥ ﺗﻌ ﻮ ﺩ ﲡﺎﺭﺓﹰ ﺭﺃ
ﺐ ﻭﻟﻮ ﺴ ﹴ ﺠ ﹴﺰ ﻋﻦ ﹸﻛ ﺴ ﹶﻜﻨﺔ ،ﻭ ﻋ
ﻕ ﻣﺪﻋﻲ ﹶﻓ ﹾﻘﺮﹴ ،ﻭ ﻣ ﺻ ﺪ
ﺐ .ﻭ ﺣﺮﻓﺔ ﻭﻻ ﲡﺎﺭﺓ ﻳ ﻌﻄﹶﻰ ﻛﻔﺎﻳ ﹶﺔ ﺍﻟ ﻌ ﻤ ﹺﺮ ﺍﻟﻐﺎﻟ
ﻑ ﺑﻼ ﺑﻴﻨﺔ. ﻒ ﻣﺎ ﹴﻝ ﻋ ﹺﺮ ﹶﻗﻮﹺﻳﹰﺎ ﺟﻠﺪﹰﺍ ﺑﻼ ﳝﲔ ،ﻻ ﻣﺪﻋﻲ ﺗﻠ
ﺽ.ﻉ :ﻭﻫﻮ ﻣﻦ ﻳﺒ ﻌﹸﺜ ﻪ ﺍﻹِﻣﺎ ﻡ ﻷﺧ ﺬ ﺍﻟﺰﻛﺎﺓ ،ﻭﻗﺎ ﺳ ﹴﻢ ﻭﺣﺎ ﺷﺮﹴ ،ﻻ ﻗﺎ ﹴ ﻭﺍﻟﻌﺎ ﻣ ﹸﻞ ﻛﺴﺎ ﹴ
ﻑ ﻳﺘﻮﱠﻗ ﻊ ﺑﺈﹺﻋﻄﺎﺋﻪ ﺇﹺﺳﻼ ﻡ ﻏﲑﹺﻩ. ﻭﺍﳌﺆﻟﱠﻔ ﹸﺔ :ﻣﻦ ﺃﹶﺳﻠ ﻢ ﻭﻧﻴﺘﻪ ﺿﻌﻴﻔﺔﹲ ،ﺃﻭ ﻟﹶﻪ ﺷﺮ
ﺠ ﺰ ﻋ ﹺﻦ ﺍﻟﻮﻓﺎﺀ ،ﻭﺇﻥ ﺐ ﺃﻭ ﺳﻴ ﺪ ﻩ ﺑﺈﹺﺫﻧﹺﻪ ﺩﻳﻨﻪ ﺇﻥ ﻋ ﹺ ﺏ :ﺍﳌﻜﺎﺗﺒﻮﻥ ﻛﺘﺎﺑ ﹰﺔ ﺻﺤﻴﺤﺔ ،ﻓﻴ ﻌﻄﹶﻰ ﺍﳌﻜﺎﺗ ﻭﺍﻟﺮﻗﺎ
ﻛﺎﻥ ﹶﻛﺴﻮﺑﺎﹰ ،ﻻ ﻣ ﻦ ﺯﻛﺎ ﺓ ﺳﻴ ﺪ ﻩ ﻟﺒﻘﺎﺋ ﻪ ﻋﻠﻰ ﻣ ﹾﻠ ﻜ ﻪ.
ﺠ ﺰ ﻋﻦ ﻭﻓﺎﺀ ﺍﻟﺪﻳﻦ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺴﻮﺑﺎﹰ ،ﺇﺫ ﺼﻴﺔ ،ﻓﻴﻌﻄﻲ ﻟﻪ ﺇﻥ ﻋ ﹺ ﺴ ﻪ ﻟﻐ ﹺﲑ ﻣ ﻌ ﻭﺍﻟﻐﺎ ﹺﺭ ﻡ :ﻣ ﻦ ﺍﺳﺘﺪﺍ ﹶﻥ ﻟﻨﻔ ِ
ﺐ ﻻ ﻳﺪﻓ ﻊ ﺣﺎ ﺟﺘ ﻪ ﹶﻟﻮﻓﺎﺋﻪ ﺇﻥ ﺣ ﹼﻞ ﺍﻟﺪﻳﻦ .ﰒ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﺷﻲﺀ ﺃﻋ ﻄ ﻲ ﺍﻟﻜﻞ ،ﻭﺇﻻ ﻓﺈﻥ ﻛﺎﻥ ﺴ ﺍﻟ ﹶﻜ
ﺐ .ﻛﻤﺎ ﺍﺳﺘﻈ ﻬ ﺮ ﻩ ﺴ ﹶﻜﻦ ،ﺗ ﹺﺮ ﻙ ﻟﻪ ﳑﺎ ﻣﻌﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﺃﻱ ﺍﻟﻌﻤ ﺮ ﺍﻟﻐﺎﻟ ﺚ ﻟﻮ ﻗﻀﻰ ﺩﻳﻨﻪ ﳑﺎ ﻣ ﻌ ﻪ ﹶﲤ ﲝﻴ ﹸ
ﺕ ﺍﻟﺒﻴﻦﹺ ،ﻓﻴﻌﻄﹶﻰ ﻣﺎ ﺍﺳﺘﺪﺍﻧﻪ ﻟﺬﻟﻚ ﻭﻟﻮ ﻏﻨﻴﹰﺎ .ﺃﻣﺎ
ﺡ ﺫﺍ
ﺷﻴﺨﻨﺎ .ﻭﺃﻋﻄ ﻲ ﻣﺎ ﻳ ﹾﻘﻀﻲ ﺑﻪ ﺑﺎﻗﻲ ﺩﻳﻨﻪ ،ﺃﻭ ﻹﺻﻼ ﹺ
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ﺿﻴﻒ،
ﺤ ﺔ ﻋﺎﻣﺔ ﹶﻛ ﹶﻘﺮﻱ ﺇﺫﺍ ﱂ ﻳﺴﺘﺪﻥ ﺑﻞ ﺃﻋﻄﻲ ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﻄﺎﻩ .ﻭﻳ ﻌﻄﹶﻰ ﺍﳌﺴﺘﺪﻳ ﻦ ﳌﺼﻠ
ﺴ ﺮﻳﻦ ﺃﻋﻄ ﻲ
ﻚ ﺃﺳﲑﹴ ،ﻭﻋﻤﺎ ﺭ ﺓ ﳓﻮ ﻣﺴﺠ ﺪ ﻭﺇﻥ ﻏﻨﻴﹰﺎ .ﺃﻭ ﻟﻠﻀﻤﺎ ﻥ .ﻓﺈﹺﻥ ﻛﺎﻥ ﺍﻟﻀﺎ ﻣﻦ ﻭﺍﻷﺻﻴ ﹸﻞ ﻣ ﻌ ﻭﹶﻓ
ﺿ ﻤ ﻦ ﺑﻼ ﺇﺫﻥ ،ﺃﻭ ﻋﻜﺴﻪ ﺃﻋﻄ ﻲ ﺍﻷﺻﻴﻞﹸ، ﺍﻟﻀﺎ ﻣ ﻦ ﻭﻓﺎ َﺀ ﻩ .ﺃﻭ ﺍﻷﺻﻴ ﹸﻞ ﻣﻮﺳﺮﹰﺍ ﺩﻭ ﹶﻥ ﺍﻟﻀﺎﻣﻦ ،ﺃﻋ ﻄ ﻲ ﺇﻥ
ﻑ ﻣﻦ ﺍﻟﺰﻛﺎ ﺓ ﺿ ﻤ ﻦ ﺑﺈﹺﺫﻧ ﻪ .ﻭﻻ ﻳﺼ ﺮ
ﻻ ﺍﻟﻀﺎﻣﻦ ،ﻭﺇﺫﺍ ﻭﰱ ﻣﻦ ﺳ ﻬ ﹺﻢ ﺍﻟﻐﺎ ﹺﺭ ﹺﻡ ﱂ ﻳ ﺮﺟﻊ ﻋﻠﻰ ﺍﻷﺻﻴ ﹺﻞ ﻭﺇﻥ
ﺼﺪﻕ ﻣﺪﻋﻲ ﻛﺘﺎﺑ ﺔ ﺃﻭ ﹸﻏ ﺮ ﹴﻡ ﺑﺈﹺﺧﺒﺎ ﹺﺭ ﻋ ﺪ ﹴﻝ ﻭﺗﺼﺪﻳ ﹺﻖ ﺳﻴﺪ ،ﺃﻭ ﺭﺏ ﺷﻲ ٌﺀ ﻟ ﹶﻜ ﹶﻔ ﹴﻦ ﻣﻴﺖ ،ﺃﻭ ﺑﻨﺎ ِﺀ ﻣﺴﺠ ﺪ .ﻭﻳ
ﺩﻳﻦ ،ﺃﻭ ﺍﺷﺘﻬﺎﺭ ﺣﺎ ﹴﻝ ﺑﲔ ﺍﻟﻨﺎﺱ.
ﺠﺰ ،ﻭﻻ ﻳﺼﺢ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﺎ. ]ﻓﺮﻉ[ :ﻣﻦ ﺩﻓ ﻊ ﺯﻛﺎﺗﻪ ﳌﺪﻳﻨﹺﻪ ﺑﺸﺮﻁ ﺃﻥ ﻳﺮﺩﻫﺎ ﻟﻪ ﻋﻦ ﺩﻳﻨﹺﻪ ،ﱂ ﻳ
ﻓﺈﹺﻥ ﻧﻮﻳﺎ ﺫﻟﻚ ﺑﻼ ﺷﺮﻁ ،ﺟﺎﺯ ﻭﺻﺢ ،ﻭﻛﺬﺍ ﺇﻥ ﻭ ﻋ ﺪ ﻩ ﺍ ﹶﳌﺪﻳ ﻦ ﺑﹺﻼ ﺷ ﺮﻁ ،ﻓﻼ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺍﻟﻮﻓﺎ ُﺀ ﺑﺎﻟ ﻮ ﻋ ﺪ .ﻭﻟﻮ
ﻀ ﻪ ﰒ ﺭ ﺩ ﻩ ﺇﻟﻴﻪ .ﻭﻟﻮ ﻗﺎﻝ :ﺍﻛﺘ ﹾﻞ ﻚ ﺯﻛﺎﺓﹰ ،ﱂ ﳚﺰﻯﺀ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ ﺇﻻ ﺇﻥ ﻗﺒ ﺖ ﻣﺎ ﻋﻠﻴ ﻗﺎﻝ ﻟﻐﺮﳝﻪ :ﺟﻌﻠ
ﻣﻦ ﹶﻃﻌﺎﻣﻲ ﻋﻨ ﺪ ﻙ ﻛﺬﺍ .ﻭﻧﻮﻯ ﺑﻪ ﺍﻟﺰﻛﺎﺓﹶ ،ﻓﻔﻌ ﹶﻞ ﻓﻬﻞ ﻳﺠﺰﻯﺀ؟ ﻭﺟﻬﺎ ﻥ ،ﻭﻇﺎﻫ ﺮ ﻛﻼﻡ ﺷﻴﺨﻨﺎ ﺗﺮﺟﻴ ﺢ
ﻋﺪ ﹺﻡ ﺍﻹِﺟﺰﺍ ِﺀ.
ﻭﺳﺒﻴ ﹸﻞ ﺍﷲ :ﻭﻫﻮ ﺍﻟﻘﺎﺋ ﻢ ﺑﺎﳉﻬﺎ ﺩ ﻣﺘﻄﻮﻋﺎﹰ ،ﻭﻟﻮ ﻏﻨﻴﹰﺎ .ﻭﻳﻌﻄﹶﻰ ﺍﺎ ﻫ ﺪ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻟ ﻪ ﻭﻟﻌﻴﺎﻟ ﻪ ﺫﻫﺎﺑﹰﺎ
ﺏ.ﻭﺇﻳﺎﺑﺎﹰ ،ﻭﲦﻦ ﺁﻟﺔ ﺍﳊﺮ ﹺ
ﺡ ﻣﻨﻬﺎ ،ﻭﻟﻮ ﻟﱰﻫﺔ ،ﺃﻭ ﻛﺎ ﹶﻥ ﻛﹶﺴﻮﺑﹰﺎ ﻭﺍﺑ ﻦ ﺍﻟﺴﺒﻴﻞ :ﻭﻫﻮ ﻣﺴﺎﻓ ﺮ ﳎﺘﺎ ﺯ ﺑﺒﻠ ﺪ ﺍﻟﺰﻛﺎﺓ ،ﺃﻭ ﻣﻨﺸﻰ ُﺀ ﺳﻔ ﹴﺮ ﻣﺒﺎ ﹴ
ﺼ ﺪ ﺻﺤﻴ ﹴﺢ ﻛﺎﳍﺎﺋﻢ ﻭﻳ ﻌﻄﹶﻰ ﻛﻔﺎﻳﺘﻪ ،ﻭﻛﻔﺎﻳ ﹸﺔ ﻣﻦ ﻑ ﺍﳌﺴﺎﻓ ﹺﺮ ﳌﻌﺼﻴ ﺔ ﺇﻻ ﺇﻥ ﺗﺎﺏ ،ﻭﺍﳌﺴﺎﻓ ﺮ ﻟﻐ ﹺﲑ ﻣﻘ ﲞﻼ
ﺼ ﺪ ﻩ ﻣﺎﻝﹲ، ﻣﻌﻪ ﻣﻦ ﳑﻮﻧﻪ ﺃﻱ ﲨﻴﻌﻬﺎ ﻧﻔﻘﺔﹰ ،ﻭﻛﺴﻮﺓﹰ ،ﺫﻫﺎﺑﺎﹰ ،ﻭﺇﻳﺎﺑﺎﹰ ،ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺑﻄﺮﻳ ﻘ ﻪ ﺃﻭ ﻣﻘ
ﺴﺘ ﺮ ﺩ ﻣﻨﻪ ﻣﺎ ﺃﺧ ﹶﺬ ﻩ ﺇﻥ ﱂ ﳜﺮﺝ .ﻭﻻ ﲔ .ﻭﻳ ﺴ ﹶﻔﺮﹺ ،ﻭﻛﺬﺍ ﰲ ﺩ ﻋﻮﻯ ﺍﻟ ﻐ ﺰﻭﹺ ،ﺑﻼ ﳝ ﹴ ﻕ ﰲ ﺩ ﻋﻮﻯ ﺍﻟ ﺼ ﺪ
ﻭﻳ
ﻳ ﻌﻄﹶﻰ ﺃﺣ ﺪ ﹺﺑ ﻮﺻﻔﻴﻦ .ﻧﻌﻢ ﺇﻥ ﺃﺧ ﹶﺬ ﻓﻘ ﲑ ﺑﺎﻟ ﻐ ﺮ ﹺﻡ ﻓﺄﻋﻄﺎﻩ ﻏﺮ ﳝﻪ ،ﺃ ﻋ ﻄ ﻲ ﺑﺎﻟ ﹶﻔ ﹾﻘﺮﹺ ،ﻷﻧﻪ ﺍﻵﻥ ﳏﺘﺎﺝ.
ﺼ ﺮ ﺍﳌﺴﺘﺤﻘﻮﻥﹶ ،ﻭﻭﰱ ﻢ ﺍﳌﺎﻝ ،ﻟﺰﻡ ﻂ ﺳ ﻬ ﻢ ﺍﻟﻌﺎﻣﻞﹺ ،ﰒ ﺇﻥ ﺍﳓ ﻚ ﺍﻟﺰﻛﺎ ﹶﺓ ﺳ ﹶﻘ ﹶ
]ﺗﻨﺒﻴﻪ[ :ﻭﻟﻮ ﻓﺮﻕ ﺍﳌﺎﻟ
ﺗﻌﻤﻴﻤﻬﻢ ،ﻭﺇﻻ ﱂ ﳚﺐ ،ﻭﱂ ﻳﻨﺪﺏ .ﻟﻜﻦ ﻳﻠﺰﻣ ﻪ ﺇﻋﻄﺎ ُﺀ ﺛﻼﹶﺛ ﺔ ﻣﻦ ﻛﻞ ﺻﻨﻒ ،ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻟﺒﻠ ﺪ
ﺖ ﺍﻟﻮﺟﻮﺏﹺ ،ﻭ ﻣ ﻦ ﺍﳌﺘﻮﻃﹼﻨﲔ ﹶﺃﻭﱃ .ﻭﻟﻮ ﺃ ﻋﻄﹶﻰ ﺍﺛﻨﲔ ﻣﻦ ﻛﻞ ﺻﻨﻒ ،ﻭﺍﻟﺜﺎﻟﺚ ﻣﻮﺟﻮﺩ ،ﻟﺰ ﻣ ﻪ ﺃﻗ ﱡﻞ ﻭﻗ
ﺻﻨ ﻔﻪ ،ﺇﻥ ﺍﺣﺘﺎ ﺟﻪ ،ﻭﺇﻻ ﹶﻓﻌﻠﻰ ﺼﺘﻪ ﻋﻠﻰ ﺑﺎﻗﻲ ﺾ ﺍﻟﺜﻼﺛﺔ ﺭ ﺩ ﺣ ﻣﺘﻤ ﻮ ﹴﻝ ﹸﻏﺮﻣﹰﺎ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ ،ﻭﻟﻮ ﹸﻓ ﻘ ﺪ ﺑﻌ
ﻑ .ﻭﻳﻠﺰ ﻡ ﺍﻟﺘﺴﻮﻳ ﹸﺔ ﺑﲔ ﺍﻷﺻﻨﺎﻑ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎ ﺟ ﹸﺔ ﺑﻌﻀﻬﻢ ﺃﺷﺪ ،ﻻ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺁﺣﺎ ﺩ ﺑﺎﻗﻲ ﺍﻷﺻﻨﺎ
ﺍﻟﺼﻨﻒ ،ﺑﻞ ﺗﻨﺪﺏ.
ﻑ ﺍﻟﻔﻄﺮﺓ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﻛﲔ ،ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺴﺘﺤﻘﲔ ،ﻭﻟﻮ ﺻﺮ ﻭﺍﺧﺘﺎ ﺭ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺃﺋﻤﺘﻨﺎ ﺟﻮﺍ ﺯ
ﺏ ﳏﺼﻮﺭﹰﺍ ﰲ ﺛﻼﺛ ﺔ ﻓﺄﻗﻞﹼ ،ﺍﺳﺘﺤﻘﻮﻫﺎ ﰲ ﺍﻷُﻭﱃ .ﻭﻣﺎ ﺖ ﺍﻟﻮﺟﻮ ﹺ ﻑ ﻭﻗ ﻒ ﺃﻭ ﺑﻌﺾ ﺍﻷﺻﻨﺎ ﻛﺎﻥ ﻛﻞ ﺻﻨ
ﻕ
ﺕ ﺃ ﺣ ﺪﻫﻢ ،ﺑﻞ ﺣﻘﹼﻪ ﺑﺎ ﹴ
ﲎ ﺃﻭ ﻣ ﻮ
ﺙ ﻏ
ﻀ ﺮ ﺣﺪﻭ ﹸ
ﺖ ﺍﻟﻮﺟﻮﺏﹺ ،ﻓﻼ ﻳ
ﺺ ﺍﶈﺼﻮﺭﻳﻦ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻭﻗ
ﳜ
81
ﺐ ﻋﻨﻬﻢﺖ ﻟﻮﺍﺭﺛﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍ ﹸﳌ ﺰﻛﹼﻲ .ﻭﻻ ﻳﺸﺎ ﹺﺭﻛﹸﻬﻢ ﻗﺎ ﺩ ﻡ ﻋﻠﻴﻬﹺﻢ ﻭﻻ ﻏﺎﺋ ﺐ ﺍﳌﻴ
ﲝﺎﻟﻪ ،ﻓﻴﺪﹶﻓ ﻊ ﻧﺼﻴ
ﻚ ﻧﻘ ﹸﻞ ﺍﻟﺰﻛﺎ ﺓ ﻋﻦ ﺑﻠ ﺪ
ﺴ ﻤ ﺔ .ﻭﻻ ﻳﺠﻮ ﺯ ﳌﺎﻟ
ﺏ .ﻓﺈﹺﻥ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ،ﱂ ﳝﹸﻠﻜﹸﻮﺍ ﺇﻻ ﺑﺎﻟ ﻘ ﺖ ﺍﻟﻮﺟﻮ ﹺ ﻭﻗ
ﺍﳌﺎﻝﹺ ،ﻭﻟﻮ ﺇﱃ ﻣﺴﺎﻓ ﺔ ﻗﺮﻳﺒﺔ ،ﻭﻻ ﲡﺰﻯﺀ ،ﻭﻻ ﺩﻓ ﻊ ﺍﻟﻘﻴﻤ ﺔ ﰲ ﻏﲑ ﻣﺎ ﹺﻝ ﺍﻟﺘﺠﺎﺭﹺﺓ ،ﻭﻻ ﺩﻓ ﻊ ﻋﻴﻨﻪ ﻓﻴﻪ.
ﻒ ﻭﺍﺣ ﺪ ﻭﺑﻪ ﻗﺎﻝ ﻑ ﺍﻟﺰﻛﺎ ﺓ ﺇﱃ ﺻﻨ ﺻ ﺮ
ﻭﻧ ﻘ ﹶﻞ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭ ﺣ ﹶﺬﻳﻔﹶﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺟﻮﺍ ﺯ
ﲔ ﻣﺎ ﹺﻝ ﺍﻟﺘﺠﺎﺭﹺﺓ) .ﻭﻟﻮ ﺃﻋﻄﺎﻫﺎ( ﺃﻱ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﳚﻮ ﺯ ﻋﻨﺪﻩ ﻧﻘ ﹸﻞ ﺍﻟﺰﻛﺎ ﺓ ﻣﻊ ﺍﻟﻜﺮﺍ ﻫ ﺔ ﻭﺩﻓﹸﻊ ﻗﻴﻤﺘﻬﺎ .ﻭﻋ
ﱃﱯ( ،ﺃﻭ ﻣ ﻮ ﹰ ﻕ( ﻭﻟﻮ ﻣﺒﻌﻀﹰﺎ ﻏﲑ ﻣﻜﺎﺗﺐ )ﺃﻭ ﻫﺎﺷﻤﻲ ،ﺃﻭ ﻣ ﱠﻄﻠ ﺍﻟﺰﻛﺎ ﹶﺓ ﻭﻟﻮ ﺍﻟﻔﻄﺮﺓ )ﻟﻜﺎﻓﺮﹴ ،ﺃﻭ ﻣ ﻦ ﺑﻪ ﹺﺭ
ﻁ ﺍﻵﺧﺬ ﺍﻹِﺳﻼﻡ ،ﻭﲤﺎ ﻡ ﺍﳊﺮﻳﺔ ،ﻭﻋﺪ ﻡ ﻛﻮﻧﻪ ﻫﺎﺷﻤﻴﺎﹰ ،ﻭﻻ ﻣ ﱠﻄﻠﺒﻴﺎﹰ، ﳍﻤﺎ ،ﱂ ﻳ ﹶﻘ ﻊ ﻋﻦ ﺍﻟﺰﻛﺎﺓ ،ﻷﻥ ﺷ ﺮ ﹶ
ﺥ ﺍﻟﻨﺎﺱﹺ ،ﻭﺇﺎ ﺲ ﳋﱪ" :ﹺﺇ ﹼﻥ ﻫﺬ ﻩ ﺍﻟﺼﺪﻗﺎﺕ ﺃﻱ ﺍﻟ ﺰﻛﹶﻮﺍﺕ ﺇﳕﺎ ﻫﻲ ﺃﻭﺳﺎ ﺲ ﺍﳋﻤ ﹺ ﻭﺇﻥ ﺍﻧﻘ ﹶﻄ ﻊ ﻋﻨﻬﻢ ﺧ ﻤ
ﻉﻑ ﺍﻟﺘﻄ ﻮ ﹺ ﺐ ﻛﺎﻟﻨﺬﺭﹺ ،ﻭﺍﻟﻜﻔﺎ ﺭ ﺓ ﲞﻼ ﻻ ﲢ ﹼﻞ ﶈﻤﺪ ،ﻭﻻ ﻵﻟ ﻪ" .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻛﺎﻟﺰﻛﺎﺓ :ﻛﻞ ﻭﺍﺟ ﹴ
ﺻ ﺢ .ﻭﻗﻴﻞ :ﻣﻦ ﻟﻪ ﻛﻔﺎﻳﺔ ﺳﻨﺔ .ﺃﻭ ﻭﺍﳍ ﺪﻳﺔ) .ﺃﻭ ﻏﲏ( ﻭﻫﻮ ﻣﻦ ﻟﻪ ﻛﻔﺎﻳﺔ ﺍﻟﻌﻤﺮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻷ
ﺍﻟﻜﺴﺐ ﺍﳊﻼﻝ ﺍﻟﻼﺋﻖ )ﺃﻭ ﻣﻜﻔ ﻲ ﺑﻨﻔﻘ ﺔ ﻗﺮﻳﺐ( ﻣﻦ ﺃﺻﻞﹴ ،ﺃﻭ ﻓﺮﻉﹴ ،ﺃﻭ ﺯﻭﺝﹴ ،ﲞﻼﻑ ﺍﳌﻜﻔ ﻲ ﺑﻨﻔﻘﺔ
ﻉ )ﱂ ﳚﺰﻯﺀ( ﺫﻟﻚ ﻋﻦ ﺍﻟﺰﻛﺎﺓ ،ﻭﻻ ﺗﺘﺄﺩﻯ ﺑﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﺪﺍﻓﻊ ﺍﳌﺎﻟﻚ ﻭﺇﻥ ﹶﻇ ﻦ ﺍﺳﺘﺤﻘﺎﻗﹶﻬﻢ .ﰒ ﻣﺘ ﱪ ﹴ
ﻀ ﻤ ﻦ ﺍﻹِﻣﺎﻡ ،ﺑ ﹾﻞ ﻳﺴﺘﺮ ﺩ ﺍﳌﺪﻓﻮﻉ ،ﻭﻣﺎ ﻕ ﺍﻹﻣﺎﻡ :ﺑﺮﻯﺀ ﺍﳌﺎﻟﻚ ،ﻭ ﹶﻻ ﻳ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﺪﺍﻓ ﻊ ﻳﻈ ﻦ ﺍﻻﺳﺘﺤﻘﺎ
ﺐ ﻓﻴ ﻌﻄﻴ ﻪ ﺍﳌﻨ ﻔ ﻖ ﻒ ﺑﺎﻟﻨﻔ ﹶﻘ ﺔ ﺍﻟﻮﺍﺟﹺﺒ ﺔ ﻟﻪ ﻣﻦ ﺯ ﻭﺝﹴ ،ﺃﻭ ﻗﺮﻳ ﹴ ﲔ .ﺃﻣﺎ ﻣ ﻦ ﱂ ﻳﻜﺘ ﺻ ﺮﹶﻓ ﻪ ﻟﻠ ﻤﺴﺘﺤﻘ ﺍﺳﺘﺮ ﺩ ﻩ
ﺴ ﹶﻜﻨ ﺔ ﻭﺍﻟ ﹶﻔ ﹾﻘ ﹺﺮ ﺇ ﹾﻥ ﻭ ﹺﺟ ﺪ ﻓﻴﻪ ،ﺣﱴ ﳑﻦ ﺗﻠﺰﻣﻪ ﻧ ﹶﻔ ﹶﻘﺘﻪ. ﻭ ﹶﻏ ﲑﻩ ،ﺣﱴ ﺑﺎﻟ ﹶﻔ ﹾﻘ ﹺﺮ .ﻭﳚﻮﺯ ﻟﻠ ﻤﻜﹾﻔ ﻲ ﺎ ﺍﻷ ﺧ ﹸﺬ ﹺﺑ ﻐﻴ ﹺﺮ ﺍﳌ
ﺏ ﻟﻠ ﺰ ﻭ ﺟ ﺔ ﹺﺇﻋﻄﺎ ُﺀ ﺯﻭﺟﻬﺎ ﻣ ﻦ ﺯﻛﺎﺎ ،ﺣﱴ ﺑﺎﻟﻔﻘ ﹺﺮ ﻭﺍﳌﺴﻜﻨﺔ ﻭﺇﻥ ﺃﻧ ﹶﻔﻘﹶﻬﺎ ﻋﻠﻴﻬﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ: ﻭﻳﻨ ﺪ
ﺤﻘﹼﻖ ﺠ ﺰ ﻋﻨﻪ ﺑﺎﳊﹶﺎ ﻛﻢﹺ ،ﺃﹸﻋ ﻄ ﻲ ﺣﻴﻨﺌﺬ ،ﻟﺘ ﻕ ﻋﻠﻴ ﻪ ﻭ ﻋ
ﻭﺍﻟﺬﻱ ﻳﻈﻬ ﺮ ﺃ ﹼﻥ ﹶﻗﺮﹺﻳﺒ ﻪ ﺍﳌﻮﺳﺮ ﹶﻟ ﻮ ﺍﻣﺘﻨ ﻊ ﻣ ﻦ ﺍﻹِﻧﻔﺎ ﹺ
ﺴ ﹶﻜﻨﺘ ﻪ ﺍﻵ ﹶﻥ.
ﹶﻓ ﹾﻘ ﹺﺮ ﻩ ﺃﻭ ﻣ
ﱯ ﻭﳎﻨﻮ ﻥ ﺼ ﻼ ﺃﻧﻪ ﻻ ﻳﻘﺒﻀﻬﺎ ﻟﻪ ﺇﻻ ﻭﻟﻴﻪ ﺃﻱ ﻛ ﻱ ﰲ ﺑﺎﻟ ﹴﻎ ﺗﺎﺭﹺﻛﹰﺎ ﻟﻠﺼﻼ ﺓ ﻛﹶﺴ ﹰ ]ﻓﺎﺋﺪﺓ[ :ﺃﻓﱴ ﺍﻟﻨ ﻮ ﹺﻭ
ﺤﺠﺮ ﻋﻠﻴﻪ: ﻑ ﻣﺎ ﻟﻮ ﻃﹶﺮﺃ ﺗ ﺮ ﹸﻛ ﻪ ﳍﺎ ﺃﻭ ﺗﺒﺬﻳ ﺮ ﻩ ﻭﱂ ﻳ ﺏ ﻭﻟﻴﻪ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺯ ﻋﻤﻪ :ﲞﻼ ﻓﻼ ﺗ ﻌﻄﹶﻰ ﻟﻪ ،ﻭﺇﻥ ﻏﺎ
ﺤ ﺮ ﻡ ﻭﺇﻥ ﺃﺟ ﺰﹶﺃ.
ﺼﻴ ﺔ ﻓﻴ
ﲔ ﺎ ﻋﻠﻰ ﻣ ﻌ ﻓﺈﹺﻧﻪ ﻳﻘﺒﻀﻬﺎ .ﻭﳚﻮ ﺯ ﺩ ﹾﻓﻌﻬﺎ ﻟﻔﺎ ﺳ ﹴﻖ ﺇﻻ ﺇﻥ ﻋﻠ ﻢ ﺃﻧﻪ ﻳﺴﺘﻌ
ﰲﺀٌ ،ﻭﻣﻦ ﺏ ﻗﻬﺮﹰﺍ :ﻓﻬﻮ ﻏﻨﻴﻤﺔﹲ ،ﻭﺇﻻ ﻓﻬﻮ ﹾ ]ﺗﺘﻤﺔ[ :ﰲ ﻗﺴ ﻤ ﺔ ﺍﻟﻐﻨﻴ ﻤ ﺔ .ﻣﺎ ﺃﺧﺬﻧﺎ ﻩ ﻣﻦ ﺃﻫ ﹺﻞ ﺣﺮ ﹴ
ﺍﻷ ﻭ ﹺﻝ :ﻣﺎ ﺃﺧﺬﻧﺎﻩ ﻣﻦ ﺩﺍ ﹺﺭﻫﻢ ﺍ ﺧﺘﻼﺳﺎﹰ ،ﺃﻭ ﺳﺮﹺﻗ ﹰﺔ ﻋﻠﻰ ﺍﻷﺻﺢ ﺧﻼﻓﹰﺎ ﻟﻠﻐﺰﺍﱄ ﻭﺇﻣﺎﻣﻪ :ﺣﻴﺚ ﻗﺎﻻ ﺇﻧﻪ
ﻉ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺍﻟﺜﺎﱐ :ﹺﺟ ﺰﻳﺔ ﻭ ﻋﺸﺮ ﲡﺎ ﺭ ﺓ ﻭﺗ ﹺﺮﻛﹶﺔ ﺺ ﺑﺎﻵ ﺧ ﺬ ﺑﻼ ﲣﻤﻴﺲﹴ ،ﻭﺍﺩﻋﻰ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ﺍﻹِﲨﺎ ﳐﺘ
ﺱ ﺍﻟﻘﺘﻴﻞ ،ﻭﺳﻼﺣﻪ ،ﻭﻣﺮﻛﻮﺑﻪ، ﺐ ﻟﻠﻘﺎﺗ ﹺﻞ ﺍﳌﺴﻠ ﹺﻢ ﺑﻼ ﲣﻤﻴﺲﹴ ،ﻭﻫﻮ ﻣﻠﺒﻮ ﻣ ﺮﺗﺪ ،ﻭﻳﺒﺪﺃ ﰲ ﺍﻟﻐﻨﻴﻤﺔ ﺑﺎﻟﺴﻠ ﹺ
ﺨﻤﺲ ﺑﺎﻗﻴﻬﺎ ،ﻓﺄﺭﺑﻌﺔ ﺃﲬﺎﺳﻬﺎ، ﻭﻛﺬﺍ ﺳﻮﺍﺭ ،ﻭ ﻣﻨﻄﹶﻘﺔﹲ ،ﻭﺧﺎﰎ ،ﻭ ﹶﻃﻮﻕ .ﻭﺑﺎﳌﺆ ﻥ :ﻛﺄ ﺟ ﺮ ﺓ ﺣﻤﺎﻝ .ﰒ ﻳ
ﳊ ﹶﻘﻬﻢ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻬﺎ،
ﻀ ﺮ ﺍﻟ ﻮ ﹾﻗ ﻌﺔ ،ﻭﺇﻥ ﱂ ﻳﻘﺎﺗﻞ ،ﻓﻤﺎ ﺃﺣ ﺪ ﹶﺃﻭﱃ ﺑﻪ ﻣﻦ ﺃﺣ ﺪ ﻻ ﳌﻦ
ﻭﻟﻮ ﻋﻘﺎﺭﺍﹰ ،ﳌﻦ ﺣ
82
ﺱ ﺍﻟﻔ ﻲ ِﺀﺕ ﰲ ﺃﺛﻨﺎ ِﺀ ﺍﻟﻘﺘﺎ ﹺﻝ ﻗﺒﻞ ﺍﳊﻴﺎﺯ ﹶﺓ ﻋﻠﻰ ﺍﳌﺬﻫﺐ .ﻭﺃﺭﺑﻌ ﹸﺔ ﺃﲬﺎ ﹺ ﻭﻟﻮ ﹶﻗﺒﻞ ﲨ ﹺﻊ ﺍﳌﺎﻝﹺ ،ﻭﻻ ﳌﻦ ﻣﺎ
ﻕﺼﻦﹴ ،ﻭﻣﺴﺠﺪ ،ﻭﺃﺭﺯﺍ ﺨﻤﺲ :ﺳ ﻬ ﻢ ﻟﻠﻤﺼﺎﱀ :ﻛﺴ ﺪ ﺛﹶﻐﺮﹴ ،ﻭﻋﻤﺎﺭﺓ ﺣ ﺻﺪﻳﻦ ﻟﻠﺠﻬﺎ ﺩ ﻭ ﺧﻤﺴﻬﻤﺎ ﻳ
ﻟﻠ ﻤ ﺮ
ﻅ ﺍﻟﻘﺮﺁ ﻥ ﻭﺍﻷﺋﻤﺔ ،ﻭﺍﳌﺆﺫﹼﻧﲔ .ﻭﻳ ﻌﻄﹶﻰ ﻉ ﻭﺁﻻﺎ ﻭﻟﻮ ﻣﺒﺘﺪﺋﲔ ﻭﺣ ﹾﻔﺎ ﺍﻟﻘﹸﻀﺎﺓ ،ﻭﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻠﻮ ﹺﻡ ﺍﻟﺸﺮ ﹺ
ﺐ ﺗﻘﺪ ﱘ ﺍﻷ ﻫ ﻢ ﳑﺎ ﺫﻛﺮ ﻭﺃﳘﻬﺎ :ﺍﻷﻭﻝ .ﻭﻟﻮ ﻣﻨﹺﻊ ﻫﺆﻻﺀ ﺣﻘﻮﹸﻗﻬﻢ ﻫﺆﻻ ِﺀ ﻣﻊ ﺍﻟﻐﲎ ﻣﺎ ﺭﺁ ﻩ ﺍﻹِﻣﺎﻡ .ﻭﳚ
ﺖ ﺍﳌﺎﻝ ﻭﹸﺃ ﻋ ﻄ ﻲ ﺃﺣﺪﻫﻢ ﻣﻨﻪ ﺷﻴﺌﹰﺎ :ﺟﺎ ﺯ ﹶﻟ ﻪ ﺍﻷﺧﺬ ،ﻣﺎ ﱂ ﻳ ﹺﺰ ﺩ ﻋﻠﻰ ﻛﻔﺎﻳﺘﻪ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻭ ﺳ ﻬ ﻢ
ﻣﻦ ﺑﻴ
ﻆ ﺍﻻﻧﺜﻴﲔﹺ ،ﻭﻟﻮ ﺃﻏﻨﻴﺎ َﺀ .ﻭ ﺳ ﻬ ﻢ ﻟﻠﻔﻘﺮﺍﺀَ ،ﺍﻟﻴﺘﺎﻣﻰ ،ﻭﺳﻬ ﻢ ﱯ :ﻟﻠ ﹼﺬ ﹶﻛ ﹺﺮ ﻣﻨﻬﻤﺎ ﻣﺜﻞ ﺣ ﹼ ﻟﻠﻬﺎﴰ ﻲ ﻭﺍﳌﻄﻠ
ﻑ ﺍﻷﺭﺑﻌ ﺔ ﺑﺎﻟﻌﻄﺎ ِﺀ ﺣﺎﺿﺮﻫﻢ ،ﻭﻏﺎﺋﺒﻬﻢ ﺐ ﺗﻌﻤﻴ ﻢ ﺍﻷﺻﻨﺎ ﻟﻠﻤﺴﻜﲔ ،ﻭ ﺳ ﻬ ﻢ ﻻﺑ ﹺﻦ ﺍﻟﺴﺒﻴ ﹺﻞ ﺍﻟﻔﻘ ﹺﲑ .ﻭﳚ
ﺻﻞﹸ،ﻒ ﻏﲑ ﺫﻭﻱ ﺍﻟﻘﹸﺮﰉ ،ﻻ ﺑﲔ ﺍﻷﺻﻨﺎﻑ ،ﻭﻟﻮ ﻗ ﱠﻞ ﺍﳊﺎ ﺕ ﺑﲔ ﺁﺣﺎ ﺩ ﺍﻟﺼﻨ ﻋﻦ ﺍﶈ ﹼﻞ ﻧﻌﻢ ،ﳚﻮ ﺯ ﺍﻟﺘﻔﺎﻭ
ﻉ ﺳﻬﻤﻪ ﺺ ﺑﻪ ﺍﻷ ﺣ ﻮﺝ ،ﻭﻻ ﻳﻌ ﻢ ﻟﻠﻀﺮﻭﺭﺓ .ﻭﻟﻮ ﹸﻓ ﻘ ﺪ ﺑﻌﻀﻬﻢ :ﻭ ﺯ ﲝﻴﺚ ﻟﻮ ﻋ ﻢ ﱂ ﻳﺴ ﺪ ﻣﺴ ﺪﹰﺍ :ﺧ
ﻁ ﺍﻹِﻣﺎﻡ: ﻑ ﲨﻴ ﹺﻊ ﲬﺲ ﺍﻟﻔﻲ ِﺀ ﺇﱃ ﺍﳌﺼﺎﱀ .ﻭﻻ ﻳﺼ ﺢ ﺷﺮ ﹸ ﻋﻠﻰ ﺍﻟﺒﺎﻗﲔ .ﻭﳚﻮ ﺯ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﺻﺮ
ﺼ ﺢ .ﻭﻋﻠﻴﻪ ﺍﻷﺋ ﻤ ﹸﺔ ﺍﻟﺜﻼﺛﺔ .ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ :ﳚﻮ ﺯ ﻟﻺِﻣﺎ ﹺﻡ ﺃﻥ ﻣ ﻦ ﺃﺧ ﹶﺬ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﻟﻪ .ﻭﰲ ﻗﻮ ﹴﻝ :ﻳ
ﻳﻔﻀ ﹶﻞ ﺑﻌﻀﹰﺎ.
]ﻓﺮﻉ[ :ﻟﻮ ﺣﺼﻞ ﻷﺣ ﺪ ﻣﻦ ﺍﻟﻐﺎﳕﲔ ﺷﻲﺀ ﳑﺎ ﻏﻨﻤﻮﺍ ﻗﺒﻞ ﺍﻟﺘﺨﻤﻴﺲ ﻭﺍﻟﻘﺴﻤﺔ ﺍﻟﺸﺮﻋﻴﺔ :ﻻ ﳚﻮ ﺯ
ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ،ﻷﻧﻪ ﻣﺸﺘ ﺮ ﻙ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻫﻞ ﺍﳋﻤﺲ .ﻭﺍﻟﺸﺮﻳﻚ ﻻ ﳚﻮ ﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﳌﺸﺘ ﺮ ﻙ ﺑﻐ ﹺﲑ
ﺇﺫ ﻥ ﺷﺮﻳﻜﻪ.
ﺚ ﺍﻟﻜﺜﲑ ﺓ ﺍﻟﺸﻬﲑ ﺓ. ﺽ ﺍﻟﹼﻠ ﻪ ﹶﻗﺮﺿﹰﺎ ﺣﺴﻨﹰﺎ{ ﻭﻟﻸَﺣﺎﺩﻳ ﺴ ﻦ ﺻﺪﻗ ﹸﺔ ﺗﻄﻮﻉ( ﻵﻳﺔ } :ﻣ ﻦ ﺫﹶﺍ ﺍﹼﻟﺬﻱ ﻳ ﹾﻘ ﹺﺮ )ﻭﻳ
ﻼ ﻋﻨﻪ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﺑ ﺮﺩﻱﺀٍ ،ﻭﻟﻴﺲ ﻣﻨﻪ :ﺍﻟﺘﺼﺪﻕ ﺿﹰ ﺐ :ﻛﺄﻥ ﳚ ﺪ ﻣﻀﻄﺮﹰﺍ ﻭﻣﻌﻪ ﻣﺎ ﻳﻄ ﻌﻤﻪ ،ﻓﺎ ﻭﻗﺪ ﲡ
ﻕ ﺑﺎﳌﺎ ِﺀ ﺃﻓﻀﻞ: ﻕ ﺑﺎﻟﻘﻠﻴ ﹺﻞ .ﻭﺍﻟﺘﺼ ﺪ ﻒ ﻣﻦ ﺍﻟﺘﺼ ﺪ ﹺ
ﺏ ﺍﳋﻠﻖﹺ ،ﻭﳓﻮﳘﺎ ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺄﻧ ﺑﺎﻟﻔﻠﻮﺱﹺ ،ﻭﺍﻟﺜﻮ ﹺ
ﺖ ﺖ ﻭﻗ ﺽ ﺍﻟﺼﺪﻗ ﹶﺔ ﺣﺎﻻﹰ ،ﻭﺍﻟﻮﻗﻒ .ﻓﺈﹺﻥ ﻛﺎﻥ ﺍﻟﻮﻗ ﺝ ﺇﻟﻴﻪ ﻭﺇﻻ ﻓﺎﻟﻄﹼﻌﺎﻡ .ﻭﻟﻮ ﺗﻌﺎ ﺭ ﺣﻴﺚ ﻛﹸﺜ ﺮ ﺍﻻﺣﺘﻴﺎ
ﺣﺎﺟ ﺔ ﻭ ﺷﺪﺓ :ﻓﺎﻷﻭﻝ ﹶﺃﻭﱃ ،ﻭﺇﹺﻻ ﻓﺎﻟﺜﺎﱐ ﻟﻜﺜ ﺮ ﺓ ﺟﺪﻭﺍ ﻩ .ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺗﺒﻌﻪ ﺍﻟﺰﺭﻛﺸﻲ ،ﻭﺃﻃﻠ ﻖ
ﻕ ﺑﻪ ﺣﺎ ﹰﻻ ﻭﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻏﺐ ﰲ ﺍﳋﲑ ﺃﻥ ﻻ ﻳﺨﻠﻲ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌﺔ ﺗﺮﺟﻴ ﺢ ﺍﻷﻭﻝ ،ﻷﻧﻪ ﻗ ﹶﻄ ﻊ ﺣﻈﱠﻪ ﻣﻦ ﺍﳌﺘﺼ ﺪ ﹺ
)ﻛ ﹼﻞ ﻳ ﻮ ﹴﻡ( ﻣ ﻦ ﺍﻷﻳﺎ ﹺﻡ ﻣ ﻦ ﺍﻟﺼﺪﹶﻗ ﺔ )ﲟﺎ ﺗﻴﺴﺮ( ﻭﺇﻥ ﻗﻞﱠ ،ﻭﺇﻋﻄﺎﺅﻫﺎ ) ﺳ ﺮﹰﺍ( ﺃﻓﻀ ﹸﻞ ﻣﻨ ﻪ ﺟﻬﺮﹰﺍ .ﺃﻣﺎ ﺍﻟﺰﻛﺎﺓ:
ﻓﺈﹺﻇﻬﺎﺭﻫﺎ ﺃﻓﻀﻞ ﺇﲨﺎﻋﹰﺎ )ﻭ( ﺇﻋﻄﺎﺅﻫﺎ )ﺑﺮﻣﻀﺎﻥ( :ﺃﻱ ﻓﻴﻪ ﻻ ﺳﻴﻤﺎ ﰲ ﻋﺸ ﹺﺮ ﻩ ﺍﻷﻭﺍﺧﺮ ﺃﻓﻀﻞﹸ،
ﺸ ﹺﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺍﻟﻌﻴﺪﻳﻦ ،ﻭﺍﳉﻤﻌﺔ .ﻭﻛﻤﻜﺔ، ﻭﻳﺘﺄ ﹼﻛ ﺪ ﺃﻳﻀﹰﺎ :ﰲ ﺳﺎﺋ ﹺﺮ ﺍﻷﺯ ﻣﻨﺔ ،ﻭﺍﻷﻣ ﻜﻨﺔ ،ﺍﻟﻔﺎﺿﻠﺔ :ﹶﻛ ﻌ
ﺏ ﻣ ﻦ ﺍﶈﺎ ﹺﺭﻡﹺ ،ﰒ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ، ﺏ ﻓﺎﻷﻗﺮ ﺐ( ﻻ ﺗ ﹾﻠ ﺰﻣﻪ ﻧ ﹶﻔ ﹶﻘﺘﻪ ﹶﺃﻭﱃ ،ﺍﻷﻗﺮ ﻭﺍﳌﺪﻳﻨﺔ )ﻭ( ﺇﻋﻄﺎﺅﻫﺎ )ﻟﻘﺮﻳ ﹴ
ﰒ ﻏﲑ ﺍﶈﺮﻡ ﻭﺍﻟ ﺮﺣﻢ ﻣﻦ ﺟﻬ ﺔ ﺍﻷﺏ ﻭﻣﻦ ﺟﻬ ﺔ ﺍﻷ ﻡ ﺳﻮﺍﺀ ،ﰒ ﳏﺮﻡ ﺍﻟﺮﺿﺎﻉﹺ ،ﰒ ﺍﳌﹸﺼﺎ ﻫﺮﺓ ﺃﻓﻀﻞ) .ﻭ(
ﺐ ﺍﻟﺒﻌﻴ ﺪ ﺍﻟﺪﺍ ﹺﺭ ﰲ ﺍﻟﺒﻠ ﺪ :ﺃﻓﻀ ﹸﻞ ﻣﻦ
ﺐ ﺇﱃ )ﺟﺎﺭﹴ ،ﺃﻓﻀ ﹸﻞ( ﻣﻨﻪ ﻟﻐﲑﻩ .ﻓﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﻘﺮﻳ
ﺻ ﺮﻓﹸﻬﺎ ﺑﻌ ﺪ ﺍﻟﻘﺮﻳ ﹺ
83
ﺝ ﺇﻟﻴﻪ :ﻟﻨﻔﻘﺔ ،ﻭ ﻣ ﺆﻧ ﺔ .ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘ ﻪ
ﺤ ﺮ ﻡ ﲟﺎ ﳛﺘﺎ
ﺴ ﻦ ﺍﻟﺘﺼﺪﻕ )ﲟﺎ ﳛﺘﺎﺟﻪ( ،ﺑﻞ ﻳ ﺍﳉﺎ ﹺﺭ ﺍﻷﺟﻨﱯ) ،ﻻ( ﻳ
ﺐ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺣﺼﻮﻟﹸﻪ ﻣﻦ ﹺﺟﻬ ﺔ ﻳﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ ،ﺃﻭ ﻟﻮﻓﺎ ِﺀ ﺩﻳﻨﹺﻪ ﻭﻟﻮﻣﺆ ﺟﻼﹰ ،ﻭﺇﻥ ﱂ ﻳﻄﻠ
ﺖ ﺍﻟﺼﺪﻗ ﹸﺔ ﺑﺸﻲﺀ ﱂ ﳝﻠﻜﻪ ﺍﳌﺘﺼﺪﻕ ﻋﻠﻴﻪ ﺚ ﺣ ﺮ ﻣ
ﺴﻨﺔ ،ﻭﺣﻴ ﹸ ﺐ ﻻ ﳚﻮ ﺯ ﺗﺮﻛﹸﻪ ﻟ ﺃﺧﺮﻯ ﻇﺎﻫﺮﺓ ﻷﻥ ﺍﻟﻮﺍﺟ
ﺝ ﺃﻧﻪ ﻋﻠﻰ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﶈﻘﻖ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ .ﻟﻜﻦ ﺍﻟﺬﻱ ﺟﺰﻡ ﺑﻪ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎ ﹺ
ﻸ ﺟ ﹺﺮ ﻛﺎ َﻷ ﹶﺫﻯ.
ﺼﺪﻗ ﺔ ﺣﺮﺍ ﻡ ﳏﺒﹺﻂ ﻟ َ
ﳝﻠﻜﻪ .ﻭﺍﳌ ﻦ ﺑﺎﻟ
ﻒ]ﻓﺎﺋﺪﺓ[ :ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻳ ﹾﻜﺮ ﻩ ﺍﻷﺧ ﹸﺬ ﳑﻦ ﺑﻴ ﺪ ﻩ ﺣﻼﻝ ﻭﺣﺮﺍ ﻡ ﻛﺎﻟﺴﻠﻄﺎ ﻥ ﺍﳉﺎﺋ ﹺﺮ .ﻭﲣﺘﻠ
ﺤﺮﻡ ﺇﻻ ﺇﻥ ﺗﻴ ﹼﻘ ﻦ ﺃ ﹼﻥ ﻫﺬﺍ ﻣ ﻦ ﺍﳊﺮﺍﻡ .ﻭﻗﻮﻝ ﺍﻟﻐﺰﺍﱄ :ﻳﺤﺮﻡ ﺍﻷﺧ ﹸﺬ
ﺸﺒﻬﺔ ﻭﻛﹾﺜﺮﺎ ،ﻭﻻ ﻳ ﺍﻟﻜﺮﺍﻫ ﹸﺔ ﺑﹺﻘﻠﱠﺔ ﺍﻟ
ﳑﻦ ﺃﻛﹶﺜ ﺮ ﻣﺎﻟﻪ ﺣﺮﺍ ﻡ ﻭﻛﺬﺍ ﻣﻌﺎﻣﹶﻠﺘﻪ :ﺷﺎ ﹼﺫ.
ﺑﺎﺏ ﺍﻟﺼﻮﻡ
ﺴﻨ ﺔ ﺍﻟﺜﺎﻧﻴﺔ
ﻭﻫﻮ ﹸﻟ ﻐ ﹰﺔ :ﺍﻹِﻣﺴﺎ ﻙ .ﻭﺷﺮﻋﹰﺎ :ﺇﻣﺴﺎ ﻙ ﻋﻦ ﻣﻔ ﻄ ﹴﺮ ﹺﺑﺸﺮﻭ ﻃ ﻪ ﺍﻵﺗﻴﺔ .ﻭﹸﻓﺮﹺﺽ ﰲ ﺷﻌﺒﺎﻥ ،ﰲ ﺍﻟ
ﺐ ﺻﻮ ﻡ( ﺷﻬﺮ )ﺭﻣﻀﺎﻥ( ﻣﻦ ﺍﳍﺠﺮﺓ .ﻭﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺼﻨﺎ ،ﻭ ﻣ ﻦ ﺍﳌﻌﻠﻮ ﹺﻡ ﻣ ﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭ ﺓ) .ﳚ
ﺇﲨﺎﻋﺎﹰ ،ﺑﻜﻤﺎ ﹺﻝ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﺎﹰ ،ﺃﻭ ﺭﺅﻳﺔ ﻋ ﺪ ﹴﻝ ﻭﺍﺣﺪ ،ﻭﹶﻟ ﻮ ﻣﺴﺘﻮﺭﹰﺍ ﻫﻼﻟﹶﻪ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏﹺ ،ﺇﺫﺍ ﺷ ﹺﻬ ﺪ ﺎ
ﺖ ﺍﳍﻼﻝﹶ ،ﺃﻭ ﺃﻧ ﻪ ﻫ ﹼﻞ .ﻭﻻ ﻳﻜﻔﻲ :ﻗﻮﻟﻪ :ﺃﺷﻬ ﺪ ﻆ :ﺃﺷ ﻬ ﺪ ﺃﱐ ﺭﺃﻳ ﻕ ﻏﹶﻴﻢﹴ ،ﺑﻠﻔ
ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ،ﻭﻟﻮ ﻣﻊ ﺇﹺﻃﺒﺎ ﹺ
ﺕ ﺭﺅﻳ ﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﺃﻥ ﻏﺪﹰﺍ ﻣﻦ ﺭﻣﻀﺎﻥ .ﻭﻻ ﻳ ﹾﻘﺒ ﹸﻞ ﻋﻠﻰ ﺷﻬﺎ ﺩﺗﻪ ﺇﻻ ﺑﺸﻬﺎﺩﺓ ﻋﺪﻟﲔ ،ﻭﹺﺑﺜﹸﺒﻮ
ﺼ ﻮ ﻡ ﻋﻠﻰ ﲨﻴ ﹺﻊ ﺃﻫ ﹺﻞ ﺍﻟﺒﻠ ﺪ ﺐ ﺍﻟ ﺖ ﻋﻨﺪﻱ :ﳚ ﺍﻟﻘﺎﺿﻲ ﺑﺸﻬﺎﺩ ﺓ ﻋ ﺪ ﹴﻝ ﺑﲔ ﻳ ﺪﻳ ﻪ ﻛﻤﺎ ﻣ ﺮ ﻭﻣﻊ ﻗﻮﻟﻪ ﺛﹶﺒ
ﺕ ﻋﻨ ﺪ ﺍﻟﻘﺎﺿﻲ :ﺍﳋ ﱪ ﺍﳌﺘﻮﺍﺗ ﺮ ﺑﺮﺅﻳﺘﻪ ،ﻭﻟﻮ ﻣﻦ ﻛﹸﻔﺎﺭ ،ﻹِﻓﺎﺩﺗﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ،ﻭﻇ ﻦ ﺍﳌﺮﺋ ﻲ ﻓﻴﻪ ،ﻭﻛﺎﻟﺜﺒﻮ
ﻒ ﻋﺎﺩﺓ :ﻛﺮﺅﻳ ﺔ ﺍﻟﻘﻨﺎﺩﻳ ﹺﻞ ﺍﳌﻌﻠﱠﻘ ﺔ ﺑﺎﳌﻨﺎﺋﺮ ﻭﻳﻠ ﺰ ﻡ ﺍﻟﻔﺎ ﺳ ﻖ ﻭﺍﻟﻌﺒ ﺪ ﺩﺧﻮﻟﻪ ﺑﺎﻷﻣﺎ ﺭ ﺓ ﺍﻟﻈﺎﻫﺮ ﺓ ﺍﻟﱵ ﻻ ﺗﺘﺨﹼﻠ
ﺻﺪﻕ ﳓ ﹺﻮ ﻓﺎﺳ ﹴﻖ ﻭﻣﺮﺍ ﻫ ﹴﻖ ﰲ ﺃﺧﺒﺎ ﹺﺭ ﻩ ﺑﺮﺅﻳ ﺔ ﻧﻔﺴﻪ ،ﺃﻭ ﻭﺍﻷﻧﺜﻰ :ﺍﻟﻌﻤﻞ ﺑﺮﺅﻳ ﺔ ﻧﻔﺴِﻪ ،ﻭﻛﺬﺍ ﻣﻦ ﺍﻋﺘﻘ ﺪ
ﺛﺒﻮﺎ ﰲ ﺑﻠ ﺪ ﻣﺘﺤﺪ ﻣﻄﹶﻠﻌﻪ :ﺳﻮﺍﺀ ﹶﺃﻭﻝ ﺭﻣﻀﺎﻥ ﻭﺁﺧﺮﻩ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﺍﳌﻌﺘﻤ ﺪ :ﺃﻥ ﻟﻪ ﺑﻞ ﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩ
ﺼ ﺪﻗﻬﺎ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﺎﻧﺎ :ﺍﺑﻦ ﺯﻳﺎﺩ ﻭﺣﺠﺮ، ﺕ ﺑﺪﺧﻮ ﹺﻝ ﺷﻮﺍﻝ ،ﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﺍﻋﺘﻘﺎ ﺩ ﺟﺎ ﹺﺯ ﻡ ﺑ ﺍﻟﻌﻼﻣﺎ
ﺠ ﻤ ﹴﻊ ﳏﻘﻘﲔ ﻭﺇﺫﺍ ﺻﺎﻣﻮﺍ ﻭﻟﻮ ﺑﺮﺅﻳ ﺔ ﻋﺪﻝ ﺃﻓﻄﺮﻭﺍ ﺑﻌﺪ ﺛﻼﺛﲔ ،ﻭﺇﻥ ﱂ ﻳﺮﻭﺍ ﺍﳍﻼ ﹶﻝ ﻭﱂ ﻳﻜﻦ ﻏﻴﻢ، ﻛ
ﺠ ﺰ ﻟﻪﺼﺤﻮ :ﱂ ﻳ ﺠ ﺔ ﺷﺮﻋﻴﺔ .ﻭﻟﻮ ﺻﺎﻡ ﺑﻘﻮ ﹺﻝ ﻣﻦ ﻳﺜﻖ ،ﰒ ﱂ ﻳ ﺮ ﺍﳍﻼ ﹸﻝ ﺑﻌﺪ ﺛﻼﺛﲔ ﻣ ﻊ ﺍﻟ ﻟﻜﻤﺎ ﹺﻝ ﺍﻟ ﻌﺪﺓ ﲝ
ﺖ ﺭﺅﻳﺘﻪ ﺑﺒﻠﺪ ،ﻟ ﹺﺰ ﻡ ﺣﻜ ﻤ ﻪﺍﻟﻔﹶﻄﺮ ،ﻭﻟﻮ ﺭ ﺟ ﻊ ﺍﻟﺸﺎﻫ ﺪ ﺑﻌﺪ ﺷﺮﻭ ﻋﻬﹺﻢ ﰲ ﺍﻟﺼﻮﻡ :ﱂ ﳚﺰ ﳍﻢ ﺍﻟﻔﻄﺮ .ﻭﺇﺫﺍ ﺛﹶﺒ
ﻑ ﺍﳌﻄﺎﻟ ﹺﻊ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﺍﳌﺮﺍ ﺩ ﺑﺎﺧﺘﻼﻓﻬﺎ :ﺃﻥ ﻳﺘﺒﺎ ﻋ ﺪ ﺐ ﺩﻭ ﹶﻥ ﺍﻟﺒﻌﻴ ﺪ ﻭﻳﺜﺒﺖ ﺍﻟﺒﻌ ﺪ ﺑﺎﺧﺘﻼ ﺍﻟﺒﻠ ﺪ ﺍﻟﻘﺮﻳ
ﺚ ﻟﻮ ﺭﺅﻱ ﰲ ﺃﺣﺪﳘﺎ :ﱂ ﻳ ﺮ ﰲ ﺍﻵ ﺧ ﹺﺮ ﻏﺎﻟﺒﺎﹰ ،ﻗﺎﻟﻪ ﰲ ﺍﻷﻧﻮﺍﺭ .ﻭﻗﺎﻝ ﺍﻟﺘﺎﺝ ﺍﻟﺘﱪﻳﺰﻱ ﻭﺃﻗﺮﻩ ﺍﶈﻼﻥ ﲝﻴ ﹸ
ﻏﲑﻩ :ﻻ ﳝﻜ ﻦ ﺍﺧﺘﻼﻓﹸﻬﺎ ﰲ ﺃﻗ ﹼﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﹶﻓﺮﺳﺨﹰﺎ .ﻭﻧﺒﻪ ﺍﻟﺴﺒﻜ ﻲ ﻭﺗﺒﻌﻪ ﻏﲑﻩ :ﻋﻠﻰ ﺃﻧﻪ ﻳﻠﺰﻡ
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ﻣﻦ ﺍﻟﺮﺅﻳ ﺔ ﰲ ﺍﻟﺒﻠ ﺪ ﺍﻟﻐﺮﰊ ﻣﻦ ﻏﲑ ﻋ ﹾﻜﺲﹴ ،ﺇﺫ ﺍﻟﻠﻴ ﹸﻞ ﻳﺪﺧ ﹸﻞ ﰲ ﺍﻟﺒﻼ ﺩ ﺍﻟﺸﺮﻗﻴﺔ ﻗﺒﻞ .ﻭﻗﻀﻴﺔ ﻛﻼ ﻣﻬﹺﻢ ﺃﻧﻪ
ﺖ ﺍﳌﻄﹶﺎﻟ ﻊ.
ﻚ ﺍﻟﺮﺅﻳﺔ ،ﻭﺇﻥ ﺍﺧﺘﻠ ﹶﻔ ﰊ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺍﻟﻌﻤ ﹸﻞ ﺑﺘﻠ ﻱ ﰲ ﺷﺮﻗﻲ :ﻟﺰ ﻡ ﻛﻞ ﻏﺮ ﻣﱴ ﺭﺅ
ﺴﺎﹰ ،ﻭﺷﺮﻋﺎﹰ، ﻒ ﺃﻱ ﺑﺎﻟﻎ ﻋﺎﻗﻞﹴ) ،ﻣﻄﻴ ﹴﻖ ﻟﻪ( ﺃﻱ ﻟﻠﺼﻮﻡ ﺣ ﺻ ﻮ ﻡ ﺭﻣﻀﺎ ﹶﻥ )ﻋﻠﻰ( ﻛﻞ ﻣﻜﱢﻠ
ﺐ
ﻭﺇﳕﺎ ﹺﳚ
ﺽ ﻻ ﻳﺮﺟﻰ ﺑﺮﺅﻩ ،ﻭﻳﻠﺰﻣ ﻪ ﻣ ﺪ ﻟﻜﻞ ﺻﱯ ،ﻭﳎﻨﻮﻥ ،ﻭﻻ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻄﻴﻘﹸﻪ ﻟ ﹶﻜﹺﺒﺮﹴ ،ﺃﻭ ﻣ ﺮ ﹴ ﺐ ﻋﻠﻰ ﻓﻼ ﳚ
ﻳﻮﻡ :ﻭﻻ ﻋﻠﻰ ﺣﺎﺋﺾ ،ﻭﻧﻔﺴﺎﺀَ ،ﻷﻤﺎ ﻻ ﺗﻄﻴﻘﺎ ﻥ ﺷﺮﻋﹰﺎ .
ﺤ ﺮﺴ ﻁ ﺍﻟﺘﻠﻔﻆ ﺎ ،ﺑﻞ ﻳﻨﺪﺏ ،ﻭﻻ ﳚﺰﻯ ُﺀ ﻋﻨﻬﺎ ﺍﻟﺘ )ﻭﻓ ﺮﺿﻪ( ﺃﻱ ﺍﻟﺼﻮﻡ )ﻧﻴ ﹲﺔ( ﺑﺎﻟﻘﻠﺐﹺ ،ﻭﻻ ﻳﺸﺘ ﺮ ﹸ
ﺨﻄﹸﺮ ﺑﺒﺎﻟ ﻪ ﻑ ﺍﻟﻔﹶﺠﺮﹺ ،ﻣﺎ ﱂ ﻳ ﻉ ﻣﻦ ﺗﻨﺎﻭ ﹺﻝ ﻣ ﹾﻔ ﻄﺮﹴ ،ﺧﻮ ﺼ ﺪ ﺑﻪ ﺍﻟﺘﻘﻮﻱ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﻭﻻ ﺍﻻﻣﺘﻨﺎ ﻭﺇﻥ ﹸﻗ
ﺻ ﻮ ﻡ ﲨﻴ ﻌ ﻪ :ﱂﺽ ﻟﻪ ﰲ ﺍﻟﻨﻴﺔ )ﻟﻜﻞ ﻳﻮﻡ( :ﻓﻠﻮ ﻧﻮﻯ ﺃﻭﻝ ﻟﻴﻠ ﺔ ﺭﻣﻀﺎﻥ ﺐ ﺍﻟﺘﻌ ﺮ ﺍﻟﺼﻮ ﻡ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚ
ﺻ ﻮ ﻡ ﺍﻟﻴﻮ ﹺﻡ ﺍﻟﺬﻱ ﻧﺴﻲ ﺍﻟﻨﻴﺔ ﻓﻴﻪ ﻋﻨﺪ ﻒ ﻟﻐ ﹺﲑ ﺍﻟﻴﻮ ﹺﻡ ﺍﻷﻭﻝ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺫﻟﻚ ،ﻟﻴﺤﺼﻞ ﻟﻪ ﻳﻜ
ﺻ ﻮﻣﻪ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ .ﻭﻭﺍﺿﺢ ﺃﻥ ﳏﻠﹼﻪ :ﺇﻥ ﺼ ﹸﻞ ﻟﻪ ﺤ ﺴﻴﻬﺎ ﻓﻴﻪ ،ﻟﻴ
ﺴ ﻦ ﻟﻪ ﺃﻭﻝ ﺍﻟﻴﻮ ﹺﻡ ﺍﻟﺬﻱ ﻧ ِ ﻣﺎﻟﻚ ﻛﻤﺎ ﺗ
ﺿ ﻪ( ﺃﻱ ﺍﻟﺼﻮﻡ ﻭﻟﻮ ﻧﺬﹾﺭﺍﹰ ،ﺃﻭ ﻛﹶﻔﺎﺭﺓ ،ﺃﻭ ﻁ ﻟﻔﺮ ﻗﻠﱠﺪ ،ﻭﺇﻻ ﻛﺎﻥ ﻣﺘﻠﹶﺒﺴﹰﺎ ﺑﻌﺒﺎ ﺩ ﺓ ﻓﺎﺳﺪ ﺓ ﰲ ﺍﻋﺘﻘﺎ ﺩ ﻩ )ﻭ ﺷ ﹺﺮ ﹶ
ﻉ ﺍﻟﻔﺠﺮﹺ، ﺲ ﻭﻃﻠﻮ ﹺ ﺏ ﺍﻟﺸﻤ ﹺ ﻼ :ﺃﻱ ﻓﻴﻤﺎ ﻏﺮﻭ ﹺ ﺖ( ﺃﻱ ﺇﻳﻘﺎﻉ ﺍﻟﻨﻴﺔ ﻟﻴ ﹰ ﺻ ﻮ ﻡ ﺍﺳﺘﺴﻘﺎ ٍﺀ ﺃ ﻣ ﺮ ﺑ ﻪ ﺍﻹِﻣﺎ ﻡ )ﺗﺒﻴﻴ
ﺖ ﻧﻴﺘﻪ ﻗﺒﻞ ﺍﻟﻔﺠ ﹺﺮ ﺃﻭ ﺑﻌﺪﻩ؟ ﱂ ﺗﺼﺢ ،ﻷﻥ ﺍﻷﺻﻞ ﻚ ﻫﻞ ﻭﻗ ﻌ ﻭﻟﻮ ﰲ ﺻﻮﻡ ﺍﳌﻤﻴ ﹺﺰ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻮ ﺷ
ﻚ :ﻫﻞ ﹶﻃﹶﻠ ﻊ ﻑ ﻣﺎ ﻟﻮ ﻧﻮﻯ ﰒ ﺷ ﺏ ﺯﻣ ﹴﻦ ﲞﻼ ﻋﺪﻡ ﻭﻗﻮﻋﻬﺎ ﻟﻴﻼﹰ ،ﺇﺫ ﺍﻷﺻ ﹸﻞ ﰲ ﻛﻞ ﺣﺎﺩﺙ ﺗﻘﺪﻳﺮﻩ ﺑﺄﻗﺮ ﹺ
ﻉﺍﻟﻔﺠﺮ ﺃﻭ ﻻ؟ ﻷ ﹼﻥ ﺍﻷﺻ ﹶﻞ ﻋﺪ ﻡ ﻃﻠﻮ ﻋﻪ ،ﻟﻸﺻ ﹺﻞ ﺍﳌﺬﻛﻮ ﹺﺭ ﺃﻳﻀﹰﺎ .ﺍﻧﺘﻬﻰ .ﻭﻻ ﻳﺒﻄﻠﻬﺎ ﳓﻮ ﺃﻛ ﹴﻞ ﻭﲨﺎ ﹴ
ﺽ ﻛﺮﻣﻀﺎﻥ، ﻱ ﰲ ﺍﻟ ﹶﻔ ﺮ ﹺﲔ( ﳌﻨ ﹺﻮ ﺝ ﻟﺘﺠﺪﻳﺪﻫﺎ ﻗﻄﻌﹰﺎ) .ﻭﺗﻌﻴ ﺑﻌﺪﻫﺎ ﻭﻗﺒﻞ ﺍﻟﻔﺠ ﹺﺮ .ﻧﻌﻢ ،ﻟﻮ ﻗﻄﻌﻬﺎ ﻗﺒﻠﻪ ،ﺍﺣﺘﺎ
ﺃﻭ ﻧﺬﺭ ﺃﻭ ﻛﻔﺎﺭﺓ ﺑﺄﻥ ﻳﻨﻮﻱ ﻛﻞ ﻟﻴﹶﻠ ﺔ ﺃﻧﻪ ﺻﺎﺋﻢ ﻏﺪﹰﺍ ﻋﻦ ﺭﻣﻀﺎﻥ ،ﺃﻭ ﺍﻟﻨﺬﺭ ،ﺃﻭ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺇﻥ ﱂ ﻳﻌﻴﻦ
ﻒ .ﻧﻌﻢ ،ﻣ ﻦ ﻋﻠﻴﻪ ﻗﻀﺎ ُﺀ ﺭﻣﻀﺎﻧﲔ ،ﺃﻭ ﻧﺬﺭ، ﺽ ﻭﻗﺘ ﻪ :ﱂ ﻳ ﹾﻜ ﺿﻪ ،ﺃﻭ ﻓﺮ ﹺﺳﺒﺒﻬﺎ .ﻓﻠﻮ ﻧﻮﻯ ﺍﻟﺼﻮﻡ ﻋﻦ ﻓﺮ
ﺖ ﰲ ﺍﻟﻔﺮﺽ ﻋﻦ ﻁ ﺍﻟﺘﺒﻴﻴ ﺲ .ﻭﺍﺣﺘ ﹺﺮ ﺯ ﺑﺎﺷﺘﺮﺍ ﳉﹺﻨ ﹺﲔ ﻻﲢﺎ ﺩ ﺍ ﹸ ﺃﻭ ﻛﻔﺎ ﺭ ﻣﻦ ﺟﻬﺎﺕ ﳐﺘﻠﻔﺔ :ﱂ ﻳﺸﺘﺮﻁ ﺍﻟﺘﻌﻴ
ﲔ ﻓﻴﻪ ﺍﻟﻨﻔﻞ ﺃﻳﻀﺎﹰ ،ﻓﻴﺼﺢ ﻭﻟﻮ ﺍﻟﻨ ﹾﻔﻞﹺ ،ﻓﺘﺼﺢ ﻓﻴﻪ ﻭﻟﻮ ﻣﻮ َﺀﻗﹼﺘﹰﺎ ﺍﻟﻨﻴ ﹸﺔ ﻗﺒ ﹶﻞ ﺍﻟﺰﻭﺍﻝ :ﻟﻠﺨ ﹺﱪ ﺍﻟﺼﺤﻴﺢﹺ ،ﻭﺑﺎﻟﺘﻌﻴ ﹺ
ﺐ ﻛ ﻌ ﺮﻓﹶﺔﻁ ﺍﻟﺘﻌﻴﲔ ﰲ ﺍﻟﺮﻭﺍﺗ ﹺ ﻉ ﺍﺷﺘﺮﺍ ﹸ ﻣﺆﻗﺘﹰﺎ ﺑﻨﻴﺔ ﻣﻄﻠﻘﺔ ﻛﻤﺎ ﺍﻋﺘﻤﺪﻩ ﻏﲑ ﻭﺍﺣﺪ .ﻧﻌﻢ ،ﲝﺚ ﰲ ﺍﻤﻮ ﹺ
ﻱ ﺃﻥ ﻧﻴﺘﻬﻤﺎ ﻣﺒﻄﻠﺔ، ﺱ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﺳﻨﻮ ﺼ ﹸﻞ ﻏﲑﻫﺎ ﻣﻌﻬﺎ ،ﻭﺇﻥ ﻧﻮﻯ ،ﺑﻞ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎ ﻭﻣﺎ ﻣﻌﻬﺎ ﻓﻼ ﳛ
ﺻ ﻮ ﻡ ﺭﻣﻀﺎﻥ ،ﻭﻟﻮ ﺖ ﻛﻤﺎ ﻟﻮ ﻧﻮﻯ ﺍﻟﻈﻬﺮ ﻭ ﺳﻨﺘﻪ ،ﺃﻭ ﺳﻨﺔ ﺍﻟﻈﻬﺮ ﻭﺳﻨﺔ ﺍﻟﻌﺼﺮ ﻓﺄﻗﻞ ﺍﻟﻨﻴﺔ ﺍﺰﺋﺔ :ﻧﻮﻳ
ﺑﺪﻭﻥ ﺍﻟﻔﺮﺽ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻛﻤﺎ ﺻﺤﺤﻪ ﰲ ﺍﻤﻮﻉ ،ﺗﺒﻌﹰﺎ ﻟﻸﻛﺜﺮﻳﻦ ،ﻷﻥ ﺻﻮ ﻡ ﺭﻣﻀﺎﻥ ﻣﻦ ﺍﻟﺒﺎﻟ ﹺﻎ ﻻ
ﻳ ﹶﻘ ﻊ ﺇﻻ ﹶﻓﺮﺿﹰﺎ .ﻭﻣﻘﺘﻀﻰ ﻛﻼ ﻡ ﺍﻟﺮﻭﺿﺔ ﻭﺍﳌﻨﻬﺎﺝ ﻭﺟﻮﺑﻪ ،ﺃﻭ ﺑﻼ ﻏ ﺪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺨﺎﻥ ﻷﻥ ﻟﻔﻆ
ﺽ ﻟﻪ ﺐ ﺍﻟﺘﻌ ﺮ ﺲ ﻣﻦ ﺣ ﺪ ﺍﻟﺘﻌﻴﲔ ،ﻓﻼ ﳚ ﺍﻟﻐﺪ ،ﺍﺷﺘﻬﺮ ﰲ ﻛﻼﻣﻬﻢ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﻌﻴﲔ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘ ﺔ ﻟﻴ
ﲞﺼﻮﺻﻪ ،ﺑﻞ ﻳﻜﻔﻲ ﺩﺧﻮﻟﹸﻪ ﰲ ﺻﻮﻡ ﺍﻟﺸﻬﺮﹺ ﺍﳌﻨﻮﻱ ﳊﹸﺼﻮ ﹺﻝ ﺍﻟﺘﻌﻴﲔ ﺣﻴﻨﺌﺬ ،ﻟﻜﻦ ﻗﻀﻴ ﹶﺔ ﻛﻼ ﹺﻡ ﺷﻴﺨﻨﺎ
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ﺽ ﺭﻣﻀﺎﻥ( ﺑﺎﳉ ﺮ ﻹﺿﺎﻓﺘ ﻪ ﳌﺎ ﺻ ﻮ ﻡ ﹶﻏ ﺪ ﻋﻦ ﺃﺩﺍ ِﺀ ﹶﻓ ﺮ ﹺ ﺖ ﻛﺎﳌﺰﺟﺪ :ﻭﺟﻮﺑﻪ )ﻭﺃﹶﻛﻤﻠﻬﺎ( ﺃﻱ ﺍﻟﻨﻴﺔ) :ﻧ ﻮﻳ
ﺤ ﺔ ﺍﻟﻨﻴﺔ ﺣﻴﻨﺌ ﺬ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﲝﺚ ﺍﻷﺫﺭﻋ ﻲ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻷﺩﺍﺀ ﺼﺴﻨﺔ ﷲ ﺗﻌﺎﱃ( ﻟ ﺑﻌﺪﻩ )ﻫﺬﻩ ﺍﻟ
ﺱ ﻟﻠﺼﻮﻡ ،ﻭﺇﻥ ﻛﺜﺮ ﻣﻨﻪ ﲔ ﺍﻟﺴﻨﺔ )ﻭﻳﻔﻄ ﺮ ﻋﺎ ﻣ ﺪ( ﻻ ﻧﺎ ﹴ ﺽ ﻟﻸﺩﺍﺀِ ،ﺃﻭ ﺗﻌﻴ ﻛﻘﹶﻀﺎ ِﺀ ﺭﻣﻀﺎﻥ ﻗﺒﻠﻪ :ﻟﺰ ﻣ ﻪ ﺍﻟﺘﻌ ﺮ
ﺸﺌ ﻪ ﺑﺒﺎ ﺩﻳ ﺔ ﺑﻌﻴﺪ ﺓ ﻋﻤﻦ
ﺏ ﺇﺳﻼﻣﻪ ،ﺃﻭ ﻧ ﻉ ﻭﺃﻛ ﹴﻞ )ﻋﺎ ﹲﱂ( ﻻ ﺟﺎﻫﻞ ،ﺑﺄﻥ ﻣﺎ ﺗﻌﺎﻃﺎﻩ ﻣﻔﻄ ﺮ ﻟ ﹸﻘ ﺮ ﹺ ﳓﻮ ﲨﺎ ﹴ
ﻉ( ﻭﺇﻥ ﱂ ﻳﻨﺰﹺﻝ ﺼﺪ ،ﻭﻻ ﻓﻜﺮ ،ﻭﻻ ﺗﻠﺬﹼﺫ )ﲜﻤﺎ ﹴ ﻳﻌﺮﹺﻑ ﺫﻟﻚ )ﳐﺘﺎ ﺭ( ،ﻻ ﻣﻜﺮﻩ ﱂ ﳛﺼ ﹾﻞ ﻣﻨﻪ ﹶﻗ
ﺿ ﻢ( ﻻﻣﺮﺃﺓ ﺾ ﹾﳌﺴﻪ ﺑﻼ ﺣﺎﺋ ﹴﻞ )ﻻ ﺏ( ﻗﹸﺒﹶﻠ ﺔ ﻭ ) ﺲ ﳌﺎ ﻳﻨﻘ )ﻭﺍﺳﺘﻤﻨﺎﺀ( ﻭﻟﻮ ﺑﻴ ﺪ ﻩ ﺃﻭ ﺑﻴ ﺪ ﺣﻠﻴﹶﻠﺘﻪ ،ﺃﻭ ﺑﹺﻠ ﻤ ﹴ
ﺿ ﻢ ﺍﻣﺮﺃ ﹰﺓ ﺃﻭ ﹶﻗﺒﻠﻬﺎ ﺑﻼ ﻣﻼ ﻣﺴﺔ ﺑ ﺪ ﻥ )ﲝﺎﺋ ﹴﻞ( :ﺃﻱ ﻣﻌﻪ ،ﻭﺇﻥ ﺗﻜ ﺮ ﺭ ﺑﹺﺸ ﻬ ﻮﺓ ،ﺃﻭ ﻛﺎ ﹶﻥ ﺍﳊﺎﺋ ﹸﻞ ﺭﻗﻴﻘﺎﹰ ،ﻓﻠﻮ
ﺲ ﳏﺮﻣﹰﺎ ﺃﻭ ﺑﻼ ﲝﺎﺋ ﹴﻞ ﺑﻴﻨﻬﻤﺎ ﻓﺄﻧ ﺰ ﹶﻝ :ﱂ ﻳ ﹾﻔ ﻄﺮ ،ﻻﻧﺘﻔﺎﺀ ﺍﳌﺒﺎ ﺷ ﺮ ﺓ ﻛﺎﻻ ﺣﺘﻼ ﹺﻡ .ﻭﺍﻹﻧﺰﺍ ﹺﻝ ﹺﺑﻨ ﹶﻈ ﹴﺮ ﻭﻓ ﹾﻜﺮﹴ ،ﻭﻟﻮ ﹶﳌ
ﺾ ﺑﻪ.
ﺷ ﻌ ﺮ ﺍﻣﺮﺃ ﺓ ﻓﺄﻧ ﺰ ﹶﻝ :ﱂ ﻳ ﹾﻔﻄﺮ ﻟ ﻌ ﺪ ﹺﻡ ﺍﻟﻨﻘ ﹺ
ﳉ ﻮﻓ ﻪ:
ﻱ :ﺧﻼﻓﹰﺎ ﻟﻠﻤﺎﻟﻜﻴﺔ )ﻭﺍﺳﺘﻘﺎ َﺀ ﹲﺓ( ﺃﻱ ﺍﺳﺘﺪﻋﺎ ُﺀ ﻗ ﻲ ٍﺀ ﻭﺇﻥ ﱂ ﻳ ﻌ ﺪ ﻣﻨﻪ ﺷﻲ ٌﺀ ﹶ ﺝ ﻣﺬ ﹴ ﻭﻻ ﻳ ﹾﻔﻄﺮ ﲞﺮﻭ ﹺ
ﺲ ﺠ ﹺ ﺑﺄﻥ ﺗﻘﻴﹶﺄ ﻣﻨﻜﹼﺴﹰﺎ ﺃﻭ ﻋﺎﺩ ﺑﹺﻐ ﹺﲑ ﺍﺧﺘﻴﺎ ﹺﺭﻩ ،ﻓﻬﻮ ﻣ ﹾﻔ ﻄ ﺮ ﻟ ﻌﻴﻨﹺﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﹶﻏﹶﻠﺒﻪ ﻭﱂ ﻳ ﻌ ﺪ ﻣﻨﻪ ﺃﻭ ﻣ ﻦ ﺭﹺﻳ ﻘ ﻪ ﺍﳌﺘﻨ
ﳊ ﺪ ﺍﻟﻈﺎ ﻫﺮﹺ ،ﺃﻭ ﻋﺎ ﺩ ﺑﻐ ﹺﲑ ﺍﺧﺘﻴﺎ ﹺﺭ ﻩ :ﻓﻼ ﻳ ﹾﻔ ﻄ ﺮ ﺑﻪ ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ ﺑﺬﻟﻚ ﺑﻪ ﺷﻲﺀ ﺇﱃ ﺟ ﻮﻓ ﻪ ﺑﻌﺪ ﻭﺻﻮﻟ ﻪ ﹶ
ﻍ ﺇﱃ ﺍﻟﻈﺎ ﻫﺮﹺ ،ﻓﻼ ﻳ ﹾﻔ ﻄ ﺮ ﺑﻪ ﺇﻥ ﹶﻟ ﹶﻘﻄﹶﻬﺎ ﻟﺘﻜﺮﺭ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ،ﺃﻣﺎ ﻟﻮ )ﻻ ﹺﺑ ﹶﻘ ﹾﻠ ﹺﻊ ﳔﺎ ﻣ ﺔ( ﻣﻦ ﺍﻟﺒﺎ ﻃ ﹺﻦ ﺃﻭ ﺍﻟﺪﻣﺎ ﹺ
ﺝ ﺍﳊﺎ ِﺀ ﺍ ﹸﳌ ﻬﻤﻠﺔ ﻓﻴ ﹾﻔﻄﺮ ﻗﻄﻌﹰﺎ .ﻭﻟﻮ ﺨ ﺮ ﺍﺑﺘﻠﻌﻬﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻟﻔﻈﻬﺎ ﺑﻌﺪ ﻭﺻﻮﳍﺎ ﳊ ﺪ ﺍﻟﻈﺎﻫﺮ ﻭﻫﻮ ﻣ
ﺿﺮﻩ ﺑﻘﺎﻭﻫﺎ ﻣﻊ ﺍﻟﻘﻀﺎ ِﺀ :ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺖ ﺫﺑﺎﺑ ﹲﺔ ﺟ ﻮﹶﻓ ﻪ :ﺃﹶﻓ ﹶﻄ ﺮ ﺑﺈﹺﺧﺮﺍﺟﹺﻬﺎ ﻣﻄﹾﻠﻘﺎﹰ ،ﻭﺟﺎ ﺯ ﻟﻪ ﺇﹺﻥ ﺩﺧﹶﻠ
ﺷﻴﺨﻨﺎ.
ﻑ ﻣﻦ ﻣ ﺮ :ﻛﺒﺎ ﻃ ﹴﻦ ﹸﺃ ﹸﺫﻥ، ﺴﻤﻰ ) ﺟﻮﻓﹰﺎ( :ﺃﻱ ﺟ ﻮ )ﻭ( ﻳ ﹾﻔ ﻄ ﺮ )ﺑﺪﺧﻮﻝ ﻋﻴ ﹴﻦ( ﻭﺇﻥ ﹶﻗﱠﻠﺖ ﺇﱃ ﻣﺎ ﻳ
ﺠﻴﺔ ﺇﱃ ﻭﺭﺍ ِﺀ ﱭ ﻭﺇﻥ ﱂ ﳚﺎ ﹺﻭ ﹺﺯ ﺍﳊﹶﺸﻔﺔ ﺃﻭ ﺍﳊﹸﻠ ﻤ ﹶﺔ ﻭﻭﺻﻮﻝ ﺃﺻﺒ ﹺﻊ ﺍﳌﺴﺘﻨ ﹺ ﺝ ﺑ ﻮ ﹴﻝ ﻭﻟ ﹴ ﺨ ﺮ
ﻭﹺﺇﺣﻠﻴﻞﹴ ،ﻭﻫﻮ ﻣ
ﺴ ﺮﺑﺔ ،ﻛﺬﺍ ﺾ ﺍﻷ ﹸﳕﹶﻠ ﺔ ﺇﱃ ﺍ ﹶﳌ
ﻣﺎ ﻳ ﹾﻈ ﻬ ﺮ ﻣﻦ ﹶﻓ ﺮﺟﹺﻬﺎ ﻋﻨﺪ ﺟﻠﻮﺳﻬﺎ ﻋﻠﻰ ﹶﻗ ﺪ ﻣﻴﻬﺎ :ﻣ ﹾﻔ ﻄﺮ ،ﻭﻛﺬﺍ ﻭﺻﻮ ﹸﻝ ﺑﻌ
ﻑ ﺃﻭﳍﺎ ﺍﳌﻨﻄﺒﹺﻖ ﻓﺈﻧﻪ ﻑ ﻣﻨﻬﺎ ،ﲞﻼ ﺻ ﹶﻞ ﺷﻲﺀ ﻣﻨﻬﺎ ﺇﱃ ﺍﶈ ﹼﻞ ﺍ ﹶ ﻮ ﺃﻃﻠﻘﻪ ﺍﻟﻘﺎﺿﻲ ،ﻭﻗﻴ ﺪ ﻩ ﺍﻟﺴﺒﻜﻲ ﲟﺎ ﺇﺫﺍ ﻭ
ﺴﻤﻰ ﺟﻮﻓﺎﹰ ،ﻭﺃﹶﳊ ﻖ ﺑ ﻪ ﺃﻭﻝ ﺍ ِﻹﺣﻠﻴﻞ ﺍﻟﺬﻱ ﻳﻈﻬ ﺮ ﻋﻨ ﺪ ﲢﺮﻳ ﻜﻪ ،ﺑﻞ ﺃﻭﱃ .ﻗﺎﻝ ﻭﻟﺪﻩ :ﻭﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ: ﻻ ﻳ
ﺴ ﺮﺑﺘﻪ،ﻑ ﻣ
ﻁ ﺑﺎﻟﻠﻴ ﹺﻞ :ﻣﺮﺍﺩﻩ ﺃ ﹼﻥ ﺇﻳﻘﺎ ﻋ ﻪ ﻓﻴﻪ ﺧﲑ ﻣﻨﻪ ﰲ ﺍﻟﻨﻬﺎﺭﹺ ،ﻟﺌﻼ ﻳﺼ ﹶﻞ ﺷﻲﺀ ﺇﱃ ﺟﻮ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻥ ﻳﺘ ﻐ ﻮ ﹶ
ﻻ ﺃﻧﻪ ﻳﺆﻣﺮ ﺑﺘﺄﺧ ﹺﲑ ﻩ ﺇﱃ ﺍﻟﻠﻴﻞﹺ ،ﻷﻥ ﺃﺣﺪﹰﺍ ﻻ ﻳﺆﻣﺮ ﲟﻀ ﺮ ﺓ ﰲ ﺑ ﺪﻧﹺﻪ ،ﻭﻟﻮ ﺧ ﺮﺟﺖ ﻣ ﹾﻘ ﻌ ﺪ ﹸﺓ ﻣﺒﺴﻮ ﹴﺭ :ﱂ ﻳﻔﻄﺮ
ﺑ ﻌ ﻮﺩﻫﺎ ،ﻭﻛﺬﺍ ﺇﻥ ﺃﻋﺎﺩﻫﺎ ﺑﹸﺄﺻﺒﻌﻪ ،ﻻﺿﻄﺮﺍﺭﻩ ﺇﻟﻴﻪ .ﻭﻣﻨﻪ ﻳﺆﺧﺬ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﻧﻪ ﻟﻮ ﺍﺿﻄ ﺮ ﻟﺪﺧﻮ ﹺﻝ
ﲔ :ﺍﻷﺛ ﺮ ﻛﻮﺻﻮﻝ ﺍﻟﻄﱠﻌ ﹺﻢ ﺝ ﺑﺎﻟﻌ ﹺ ﺍﻷُﺻﺒ ﹺﻊ ﺇﱃ ﺍﻟﺒﺎ ﻃ ﹺﻦ ﱂ ﻳﻔﻄﺮ ،ﻭﺇﻻ ﺃﻓﻄﺮ ﻭﺻﻮﻝ ﺍﻷﺻﺒﻊ ﺇﻟﻴﻪ .ﻭ ﺧ ﺮ
ﺝ ﲟﻦ ﻣ ﺮ ﺃﻱ ﺍﻟﻌﺎﻣﺪ ﺍﻟﻌﺎﱂ ﺍﳌﺨﺘﺎﺭ ﺍﻟﻨﺎﺳﻲ ﻟﻠﺼﻮﻡﹺ ،ﻭﺍﳉﺎ ﻫ ﹸﻞ ﺍﳌﻌﺬﻭ ﺭ ﺑﺘﺤﺮ ﹺﱘ ﻕ ﺇﱃ ﺣ ﹾﻠ ﻘ ﻪ .ﻭ ﺧ ﺮ ﺑﺎﻟ ﱠﺬ ﻭ ﹺ
ﺇﻳﺼﺎﻝﹺ ﺷﻲﺀ ﺇﱃ ﺍﻟﺒﺎ ﻃﻦﹺ ،ﻭﹺﺑ ﹶﻜ ﻮﹺﻧ ﻪ ﻣ ﹾﻔﻄﺮﹰﺍ ﻭﺍ ﹸﳌ ﹾﻜ ﺮﻩ ،ﻓﻼ ﻳﻔﻄﺮ ﻛﻞ ﻣﻨﻬﻢ ﺑﺪﺧﻮ ﹺﻝ ﻋﻴﻦ ﺟﻮﻓﻪ ،ﻭﺇﻥ ﹶﻛﹸﺜ ﺮ
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ﺏ ﺍﻹِﻣﺴﺎﻙ :ﺃﹶﻓ ﹶﻄ ﺮ .ﻭﻟﻮ ﺗ ﻌ ﻤ ﺪ ﻓﺘ ﺢ ﹶﻓ ﻤ ﻪ ﰲ ﺍﳌﺎ ِﺀ
ﻼ ﺑﻮﺟﻮ ﹺ ﺃﻛﹸﻠﻪ ،ﻭﻟﻮ ﹶﻇ ﻦ ﺃﻥ ﺃﻛﹶﻠ ﻪ ﻧﺎﺳﻴﹰﺎ ﻣ ﹾﻔ ﻄ ﺮ ﻓﺄﻛ ﹶﻞ ﺟﺎ ﻫ ﹰ
ﺿﻌﻪ ﻓﻴﻪ ﻓﺴﺒ ﹶﻘ ﻪ ﺃﻓ ﹶﻄ ﺮ .ﺃﻭ ﻭﺿﻊ ﰲ ﻓﻴ ﻪ ﺷﻴﺌﹰﺎ ﻋﻤﺪﹰﺍ ﻭﺍﺑﺘﻠﹶﻌﻪ ﻧﺎﺳﻴﺎﹰ ،ﻓﻼ .ﻭﻻ ﻳﻔﻄﺮ ﻓﺪﺧ ﹶﻞ ﺟﻮﻓﹶﻪ ﺃﻭ ﻭ
ﻒ.ﳋﻴﺸﻮﻡ ،ﻭﻫﻮ ﺃ ﹾﻗﺼﻰ ﺍ َﻷﻧ
ﻒ ﺣﱴ ﳚﺎ ﹺﻭ ﺯ ﻣﻨﺘﻬﻰ ﺍ ﹶ ﺼﺒ ﺔ ﺃﻧ ﺑﻮﺻﻮﻝ ﺷﻲﺀ ﺇﱃ ﺑﺎﻃ ﹺﻦ ﹶﻗ
ﺺ ﺍﺑﺘﹶﻠ ﻌ ﻪ )ﻣﻦ ﻣ ﻌ ﺪﹺﻧ ﻪ( ﻭﻫﻮ ﲨﻴﻊ ﺍﻟ ﹶﻔﻢﹺ ،ﻭﻟﻮ ﺑﻌ ﺪ ﺟ ﻤ ﻌ ﻪ
ﻑ( ﺃﻱ ﺧﺎﻟ ﹴ ﺻ ﺮ ﻭ )ﻻ( ﻳﻔﻄ ﺮ )ﺑﺮﻳ ﹴﻖ ﻃﺎﻫ ﹴﺮ
ﺝﺼﻄﹶﻜ ﻰ .ﺃﻣﺎ ﻟﻮ ﺍﺑﺘﹶﻠ ﻊ ﺭﹺﻳﻘﹰﺎ ﺍﺟﺘ ﻤ ﻊ ﺑﻼ ﻓﻌﻞ ،ﻓﻼ ﻳﻀ ﺮ ﻗﻄﻌﹰﺎ .ﻭ ﺧ ﺮ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻨﺤ ﹺﻮ ﻣ
ﺲ ﺑﻨﺤ ﹺﻮ ﺩ ﹺﻡ ﹶﻟﹾﺜﺘ ﻪ ﻓﻴﻔ ﻄ ﺮ ﺑﺎﺑﺘﻼﻋﻪ ،ﻭﺇﻥ ﺻﻔﺎ ،ﻭﱂ ﻳﺒ ﻖ ﻓﻴﻪ ﺃﺛ ﺮ ﻣﻄﻠﻘﺎﹰ ،ﻷﻧﻪ ﳌﺎ ﺣ ﺮ ﻡ ﺍﺑﺘﻼﻋﻪ ﺠ ﺑﺎﻟﻄﺎﻫﺮ :ﺍ ﹸﳌﺘﻨ
ﺚ ﻻ ﳝ ﻜﻨ ﻪ ﺍﻻﺣﺘﺮﺍ ﺯ ﻟﺘﻨﺠﺴ ﻪ ﺻﺎ ﺭ ﲟﱰﻟ ﺔ ﻋﻴ ﹴﻦ ﺃﺟﻨﺒﻴﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻈﻬ ﺮ ﺍﻟ ﻌﻔﹾ ﻮ ﻋﻤﻦ ﺍﺑﺘﻠ ﻲ ﺑ ﺪ ﹺﻡ ﻟﺜﺘﻪ ﲝﻴ ﹸ
ﻑ ﻋﻨﻪ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻣﱴ ﺍﺑﺘﹶﻠﻌﻪ ﺍﳌﺒﺘﻠﻰ ﺑ ﻪ ﻣﻊ ﻋﻠ ﻤ ﻪ ﺑﻪ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪﻩ ﺑﺪ ،ﻓﺼﻮﻣﻪ ﺻﺤﻴﺢ ،ﻭﺑﺎﻟﺼﺮ
ﻂ ﹶﻓﺘﹶﻠ ﻪ
ﺼﺒ ﹺﻎ ﺧﻴ
ﺴ ﺮ ﺇﺯﺍﻟﺘﻬﺎ ،ﺃﻭ ﹺﺑ
ﻂ ﺑﻄﺎ ﻫ ﹴﺮ ﺁﺧﺮ ،ﻓﻴﻔﻄ ﺮ ﻣﻦ ﺍﺑﺘﹶﻠ ﻊ ﹺﺭﻳﻘﹰﺎ ﻣﺘﻐﻴﺮﹰﺍ ﲝﻤﺮ ﹶﺓ ﳓﻮ ﺗﻨﺒ ﹴﻞ ﻭﺇﻥ ﺗ ﻌ ﺍﳌﺨﺘﻠ
ﺝ ﻣﻦ ﺍﻟ ﹶﻔ ﹺﻢ ﻻ ﻋﻠﻰ ﻟﺴﺎﹺﻧ ﻪ ﻭﻟﻮ ﺇﱃ ﻇﺎ ﻫ ﹺﺮ ﺍﻟﺸﻔﺔ ﰒ ﺭﺩﻩ ﺑﻠﺴﺎﻧﹺﻪ ﻭﺍﺑﺘﻠ ﻌﻪ ،ﺃﻭ ﹺﺑ ﹶﻔ ﻤﻪ ،ﻭﲟﻦ ﻣ ﻌ ﺪﻧﻪ ﻣﺎ ﺇﺫﺍ ﺧ ﺮ
ﺼ ﹸﻞ ﻭﺍﺑﺘﻠﻌﻬﺎ :ﻓﻴﻔﻄﺮ .ﲞﻼﻑ ﻣﺎ ﻟﻮ ﱂ ﺑ ﱠﻞ ﺧﻴﻄﹰﺎ ﺃﻭ ﺳﻮﺍﻛﹰﺎ ﺑﺮﻳ ﻘ ﻪ ﺃﻭ ﲟﺎ ٍﺀ ﻓ ﺮ ﺩ ﻩ ﺇﱃ ﻓ ﻤ ﻪ ﻭﻋﻠﻴ ﻪ ﺭﻃﻮﺑ ﹲﺔ ﺗﻨﻔ
ﺼ ﹺﺮ ﻩ ﺃﻭ ﳉﹶﻔﺎﻓﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﻀﺮ ،ﻛﺄﺛ ﹺﺮ ﻣﺎ ِﺀ ﺍﳌﻀﻤﻀﺔ ،ﻭﺇﻥ ﺃﻣ ﹶﻜ ﻦ ﻳﻜﻦ ﻋﻠﻰ ﺍﳋﻴﻂ ﻣﺎ ﻳﻨﻔﺼﻞ ﻟ ﻘﹼﻠﺘ ﻪ ﺃﻭ ﻟ ﻌ
ﺴ ﹺﺮ ﺍﻟﺘﺤ ﺮ ﹺﺯ ﻋﻨﻪ ،ﻓﻼ ﻳﻜﻠﻒ ﺗﻨﺸﻴﻒ ﺍﻟﻔ ﹺﻢ ﻋﻨﻪ. ﳎ ﻪ ﹶﻟ ﻌ
ﺠ ﺰ ﻋﻦ ﲤﻴﻴﺰﻩ ﺼﺪﻩ :ﱂ ﻳﻔﻄﺮ ﺇﻥ ﻋ ﹺ ]ﻓﺮﻉ[ :ﻟﻮ ﺑﻘﻲ ﻃﻌﺎ ﻡ ﺑﲔ ﺃﺳﻨﺎﹺﻧ ﻪ ﹶﻓﺠﺮﻯ ﺑ ﻪ ﺭﹺﻳ ﹸﻘ ﻪ ﺑ ﹶﻄﺒ ﻌ ﻪ ﻻ ﹺﺑ ﹶﻘ
ﻼ ﻣﻊ ﻋﻠﻤ ﻪ ﺑﹺﺒﻘﺎﺋﻪ ﻭﲜﺮﻳﺎ ﻥ ﺭﹺﻳ ﻘ ﻪ ﺑﻪ ﺎﺭﺍﹰ ،ﻷﻧﻪ ﺇﳕﺎ ﳜﺎﻃﺐ ﻤﺎ ﺇﻥ ﹶﻗﺪﺭ ﻋﻠﻴﻬﻤﺎ ﻭﳎﻪ ،ﻭﺇﻥ ﺗ ﺮ ﻙ ﺍﻟﺘﺨﹼﻠ ﹶﻞ ﻟﻴ ﹰ
ﺠ ﺰ ﺃﻭ ﺍﺑﺘﹶﻠ ﻌ ﻪ ﻗﺼﺪﹰﺍ :ﻓﺈﻧﻪ ﻣ ﹾﻔ ﻄ ﺮ ﺟﺰﻣﺎﹰ، ﺴﺤﺮ ،ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳ ﻌ ﺣﺎ ﹶﻝ ﺍﻟﺼﻮﻡ ،ﻟ ﻜ ﻦ ﻳﺘﺄﻛﺪ ﺍﻟﺘﺨﻠﹼﻞ ﺑﻌﺪ ﺍﻟﺘ
ﻼ ﻭﺇﻻ ﺃﻓﻄﹶﺮ :ﺭﺩﻩ ﺷﻴﺨﻨﺎ. ﺴ ﹸﻞ ﺍﻟﻔ ﹺﻢ ﳑﺎ ﺃ ﹶﻛ ﹶﻞ ﻟﻴ ﹰ ﺐ ﹶﻏ ﻀﻬﹺﻢ ﳚ ﻭﻗﻮ ﹸﻝ ﺑﻌ
ﺱ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﻏﺘﺴﺎ ﹸﻝ )ﺑﻼ ﺤﻴﺾﹴ ،ﻭﻧﻔﺎ ﹴ ﺴ ﹴﻞ ﻋﻦ( ﳓﻮ )ﺟﻨﺎﺑﺔ( ﻛ ﻑ ﻣﻐﺘ ِ )ﻭﻻ ﻳ ﹾﻔ ﻄ ﺮ ﺑﺴﺒ ﹺﻖ ﻣﺎ ٍﺀ ﺟ ﻮ
ﺴ ﹶﻞ ﹸﺃﺫﹸﻧﻴ ﻪ ﰲ ﺍﳉﻨﺎﺑﺔ ﹶﻓﺴﺒ ﻖ ﺍﳌﺎ ُﺀ ﻣﻦ ﺇﺣﺪﺍﳘﺎ ﳉﻮﻓﻪ :ﱂ ﻳﻔﻄﺮ ،ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﺇﻣﺎﹶﻟ ﹸﺔ ﺍﻧﻐﻤﺎﺱ( ﰲ ﺍﳌﺎﺀِ ،ﻓﻠﻮ ﹶﻏ
ﺠ ﹺﺮ .ﻛﻤﺎ ﺇﺫﺍ ﺳﺒﻖ ﺍﳌﺎﺀ ﺇﱃ ﺍﻟﺪﺍﺧﻞ ﻟﻠﻤﺒﺎﹶﻟ ﻐ ﺔ ﰲ ﻏﺴ ﹺﻞ ﺍﻟ ﹶﻔ ﹺﻢ ﺍﳌﺘﻨﺠﺲ ﻟﻮﺟﻮﺎ: ﺴ ﹸﻞ ﻗﺒﻞ ﺍﻟ ﹶﻔ ﺭﺃ ﺳ ﻪ ﺃﻭ ﺍﻟ ﻐ
ﺴﺒ ﻖ ﺍﳌﺎ ُﺀ ﺇﱃ ﺑﺎ ﻃ ﹺﻦ ﺍ ُﻷ ﹸﺫ ﻥ ﺃﻭ ﺍﻷﻧﻒ ،ﻓﹺﺈﻧ ﻪ ﻳ ﹾﻔﻄﹶﺮ ،ﻭﻟﹶﻮ ﰲ ﺍﹸﻟﻐﺴ ﹺﻞ ﺴ ﹶﻞ ﻣﻨ ﻐﻤﺴﹰﺎ ﻓ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﻏﺘ
ﻑ ﻣﻊ ﺗﺬ ﹼﻛ ﹺﺮ ﻩ ﻟﻠﺼﻮﻡ ،ﻭﻋﻠﻤﻪ ﺑﻌﺪ ﹺﻡ ﳉ ﻮ ﻀ ﺔ ﺑﺎﳌﺒﺎﹶﻟ ﻐ ﺔ ﺇﱃ ﺍ ﹶ ﻀ ﻤ
ﺴﺒ ﹺﻖ ﻣﺎ ِﺀ ﺍ ﹶﳌ
ﺍﻟﻮﺍ ﹺﺟﺐﹺ ،ﻟﻜﹶﺮﺍ ﻫ ﺔ ﺍﻻﻧﻐﻤﺎﺱ :ﻛ
ﺴ ﹸﻞ ﺍﻟﺘﱪﺩ ،ﻓﻴﻔﻄﺮ ﺴ ﹸﻞ ﺍﳌﺴﻨﻮﻥ ،ﻭ ﹸﻏ ﻣﺸﺮﻭ ﻋﻴﺘﻬﺎ ،ﲞﻼﻓ ﻪ ﺑﻼ ﻣﺒﺎﻟﹶﻐ ﺔ .ﻭﺧﺮﺝ ﺑﻘﻮﱄ ﻋﻦ ﳓﻮ ﺟﻨﺎﺑ ﺔ :ﺍﻟ ﻐ
ﺑﺴﺒﹺﻖ ﻣﺎ ٍﺀ ﻓﻴﻪ ،ﻭﻟﻮ ﺑﻼ ﺍﻧﻐﻤﺎﺱ.
ﺤ ﺮ ﻡ ﻟﻠﺸﺎ ﻙ ﺍﻷﻛ ﹸﻞ ﻉ ﺃﺫﺍﻧﹺﻪ ،ﻭﻳ ]ﻓﺮﻭﻉ[ :ﳚﻮ ﺯ ﻟﻠﺼﺎﺋﻢﹺ ،ﺍﻹِﻓﻄﺎ ﺭ ﲞ ﹺﱪ ﻋﺪ ﹴﻝ ﺑﺎﻟﻐﺮﻭﺏﹺ ،ﻭﻛﺬﺍ ﹺﺑﺴﻤﺎ ﹺ
ﲔ .ﻭﳚﻮ ﺯ ﺍﻷﻛ ﹸﻞ ﺇﺫﺍ ﻇ ﻦ ﺑﻘﺎ َﺀ ﺁ ﺧ ﺮ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﳚﺘﻬﺪ ﻭﻳﻈﻦ ﺍﻧﻘﻀﺎﺀﻩ ،ﻭﻣﻊ ﺫﻟﻚ ﺍﻷ ﺣﻮﻁ :ﺍﻟﺼ ﱪ ﻟﻠﻴﻘ ﹺ
ﻉ
ﺍﻟﻠﻴﻞ ،ﺑﺎﺟﺘﻬﺎ ﺩ ﺃﻭ ﺇﺧﺒﺎﺭﹴ ،ﻭﻛﺬﺍ ﻟﻮ ﺷﻚ ،ﻷﻥ ﺍﻷﺻ ﹶﻞ ﺑﻘﺎ ُﺀ ﺍﻟﻠﻴﻞﹺ ،ﻟﻜﻦ ﻳﻜﺮﻩ ،ﻭﻟﻮ ﺃﺧ ﱪ ﻩ ﻋﺪ ﹲﻝ ﻃﻠﻮ ﹺ
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ﺻ ﺪﻗﹶﻪ .ﻭﻟﻮ ﺃﻛﻞﹶ ﺑﺎﺟﺘﻬﺎ ﺩ ﺃ ﻭ ﹰﻻ ﻭﺁﺧﺮﹰﺍ ﻓﺒﺎ ﹶﻥ ﺃﻧﻪ ﺃﻛ ﹶﻞ ﺎﺭﺍﹰ ،ﺑﻄ ﹶﻞ ﺍﻟﻔﺠ ﹺﺮ :ﺍﻋﺘﻤﺪﻩ ،ﻭﻛﺬﺍ ﻓﺎﺳ ﻖ ﹶﻇ ﻦ
ﺻ ﺢ .ﻭﻟﻮ ﹶﻃﹶﻠ ﻊ ﺍﻟﻔﺠﺮ ﻭﰲ ﹶﻓ ﻤ ﻪ ﻃﹶﻌﺎ ﻡ ﻓﹶﻠ ﹶﻔ ﹶﻈ ﻪ
ﺻ ﻮﻣﻪ ،ﺇﺫ ﻻ ﻋ ﱪ ﹶﺓ ﺑﺎﻟ ﹼﻈ ﻦ ﺍﻟﺒﻴﻦ ﺧﻄ ﺆﻩ ،ﻓﺈﹺﻥ ﱂ ﻳﺒ ﻦ ﺷﻲﺀ :
ﻗﺒ ﹶﻞ ﺃﻥ ﻳ ﹺﱰ ﹶﻝ ﻣﻨﻪ ﺷﻲﺀ ﳉﻮﻓﻪ :ﺻ ﺢ ﺻﻮﻣﻪ ،ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻥ ﳎﺎﻣﻌﹰﺎ ﻋﻨﺪ ﺍﺑﺘﺪﺍﺀ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﱰﻉ ﰲ
ﻉ ﺣﺎ ﹰﻻ :ﱂ ﻳﻨ ﻌ ﻘ ﺪ ﺍﳊﺎﻝ ﺃﻱ ﻋﻘﺐ ﻃﻠﻮﻋﻪ ﻓﻼ ﻳﻔﻄﺮ ﻭﺇﻥ ﺃﻧﺰﻝ ،ﻷ ﹼﻥ ﺍﻟﱰﻉ ﺗﺮﻙ ﻟﻠﺠﻤﺎﻉ .ﻓﺈﹺﻥ ﱂ ﻳﱰ
ﻀ ﺮ( ﺿﺮﺭﹰﺍ ﻳﺒﻴ ﺢ ﺍﻟﺘﻴﻤﻢ ،ﻛﺄﻥ ﺽ ﻣ ﺐ )ﲟ ﺮ ﹴ
ﺡ ﻓ ﹾﻄ ﺮ( ﰲ ﺻﻮ ﹴﻡ ﻭﺍﺟ ﹴ
ﺼ ﻮﻡ ،ﻭﻋﻠﻴ ﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﺍﻟﻜﹶﻔﺎﺭﺓ )ﻭﻳﺒﺎ ﺍﻟ
ﺻ ﻮ ﻡ ﺍﳌﺴﺎﻓﺮ ﺑﻼ ﺿﺮ ﹴﺭ. ﺼ ﹴﺮ( ﺩﻭﻥ ﻗﺼ ﹴﲑ ﻭ ﺳ ﹶﻔ ﹺﺮ ﻣﻌﺼﻴ ﺔ .ﻭ ﺧﺸﻲ ﻣ ﻦ ﺍﻟﺼﻮ ﹺﻡ ﺑﹺﻂﺀ ﺑ ﺮﺀٍ) ،ﻭﰲ ﺳ ﹶﻔ ﹺﺮ ﹶﻗ
ﺶ ﺃﻭ ﺟﻮﻉ ﻭﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﻣﻘﻴﻤﹰﺎ .ﻭﺃﻓﱴ ﻑ ﻫﻼ ﻙ( ﺑﺎﻟﺼﻮ ﹺﻡ ﻣﻦ ﻋ ﹶﻄ ﹴ ﳋ ﻮ ﺐ ﻣ ﻦ ﺍﻟﻔﻄﺮ )ﻭ ﹶ ﺃ ﺣ
ﳊ ﹶﻘ ﻪ ﻣﻨﻬﻢ ﻣﺸﻘﺔ ﺷﺪﻳﺪﹲﺓ ﺖ ﺍﻟﻨﻴﺔ ﻛ ﹼﻞ ﻟﻴﻠﺔ ،ﰒ ﻣ ﻦ ﹶ ﺍﻷﺫﺭﻋ ﻲ ﺑﺄﻧﻪ ﻳﻠﺰ ﻡ ﺍﳊﺼﺎﺩﻳ ﻦ ﺃﻱ ﻭﳓﻮﻫﻢ ﺗﺒﻴﻴ
ﹶﺃ ﹾﻓ ﹶﻄﺮ ،ﻭﺇﻻ ﻓﻼ.
ﺽ ﺃﻭ ﺳﻔ ﹴﺮ ﺼﻮﻡ ﺍﻟﻮﺍﺟﺐ ،ﻙ )ﺭﻣﻀﺎﻥ( ﻭﻧﺬ ﹴﺭ ﻭﻛﻔﺎ ﺭ ﺓ ﲟ ﺮ ﹴ ﺕ ﻭﻟﻮ ﺑﻌﺬ ﹴﺭ ﻣ ﻦ ﺍﻟ )ﻭﳚﺐ ﻗﻀﺎ ُﺀ( ﻣﺎ ﻓﺎ
ﻚ ﻋﻠﻰ ﺸ
ﺾ ﺃﻭ ﻧﻔﺎﺱ ،ﻻ ﲜﻨﻮ ﻥ ﻭ ﺳ ﹾﻜ ﹴﺮ ﱂ ﻳﺘﻌ ﺪ ﺑﻪ .ﻭﰲ ﺍﻤﻮﻉ ﺃﻥ ﻗﻀﺎ َﺀ ﻳﻮﻡ ﺍﻟ ﺃﻭ ﺗﺮ ﻙ ﻧﻴﺔ ﺃﻭ ﲝﻴ ﹴ
ﺍﻟﻔﻮﺭ ،ﻟﻮﺟﻮﺏ ﺇﻣﺴﺎﻛﻪ .ﻭﻧﻈﺮ ﻓﻴﻪ ﲨ ﻊ ﺑﺄ ﹼﻥ ﺗﺎﺭ ﻙ ﺍﻟﻨﻴ ﺔ ﻳﻠﺰﻣ ﻪ ﺍﻹِﻣﺴﺎ ﻙ ﻣﻊ ﺃ ﹼﻥ ﻗﻀﺎ َﺀ ﻩ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ
ﻗﹶﻄﻌﹰﺎ) .ﻭ( ﳚﺐ )ﺇﻣﺴﺎ ﻙ( ﻋﻦ ﻣ ﹾﻔ ﻄ ﹴﺮ )ﻓﻴﻪ( ﺃﻱ ﺭﻣﻀﺎﻥ ﻓﻘﻂ ،ﺩﻭﻥ ﳓﻮ ﻧﺬﺭ ﻭﻗﻀﺎﺀٍ) ،ﺇﻥ ﺃﻓﻄ ﺮ ﺑﻐ ﹺﲑ
ﺖ ﺍﻟﻨﻴﺔ ،ﺃﻭ ﺃﻓ ﹶﻄ ﺮ ﻳﻮ ﻡ ﺽ ﺃﻭ ﺳﻔﺮ) ،ﺃﻭ ﺑﻐﻠﻂ( ﹶﻛ ﻤ ﻦ ﺃﻛ ﹶﻞ ﻇﺎﻧﹰﺎ ﺑﻘﺎ َﺀ ﺍﻟﻠﻴﻞ ،ﺃﻭ ﻧﺴ ﻲ ﺗﺒﻴﻴ ﻋﺬ ﹴﺭ( ﻣﻦ ﻣﺮ ﹴ
ﺏ ﻋﻠﻴﻪ ،ﻓﻴﺄ ﹸﰒ ﺲ ﺍﳌﻤﺴﻚ ﰲ ﺻﻮ ﹴﻡ ﺷﺮﻋﻲ ،ﻟﻜﻨﻪ ﻳﺜﺎ ﺖ .ﻭﻟﻴ ﻚ ﻭﺑﺎ ﹶﻥ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﳊﹸﺮ ﻣ ﺔ ﺍﻟ ﻮ ﹾﻗ ﺸ ﺍﻟ
ﺕﺾ ﹶﻃ ﻬ ﺮ
ﺾ ﺷﻔﻲ ،ﻭﻣﺴﺎﻓ ﹴﺮ ﹶﻗ ﺪ ﻡ ﺃﺛﻨﺎ َﺀ ﺍﻟﻨﻬﺎﺭ ﻣﻔﻄﺮﺍﹰ ،ﻭﺣﺎﺋ ﹴ ﺏ ﺇﻣﺴﺎ ﻙ ﳌﺮﻳ ﹴ ﲜﻤﺎﻉﹴ ،ﻭﻻ ﻛﻔﺎﺭﺓ .ﻭﻧ ﺪ
ﻉ( ﹶﺃﺛ ﻢ ﺑ ﻪ ﻷ ﺟ ﹺﻞ ﺍﻟﺼﻮﻡﹺ ،ﻻ ﺑﺎﺳﺘﻤﻨﺎﺀ ﻭﺃﻛ ﹴﻞ: ﺻ ﻮ ﻡ ﺭﻣﻀﺎﻥ )ﲜﻤﺎ ﹴ ﺴ ﺪ ﻩ( ﺃﻱ ﺐ )ﻋﻠﻰ ﻣﻦ ﺃﻓ ﺃﺛﻨﺎﺀَﻩ )ﻭ( ﳚ
ﻚ ﺍﻟﺼﻮﻡ .ﻭﺍﻟﻜﻔﺎ ﺭ ﹸﺓ )ﻛﻔﺎ ﺭ ﹰﺓ( ﻣﺘﻜ ﺮ ﺭ ﹰﺓ ﺑﺘﻜ ﺮ ﹺﺭ ﺍﻹِﻓﺴﺎﺩ ،ﻭﺇﻥ ﱂ ﻳﻜ ﱢﻔ ﺮ ﻋﻦ ﺍﻟﺴﺎﺑ ﹺﻖ )ﻣﻌﻪ( ﺃﻱ ﻣﻊ ﻗﻀﺎ ِﺀ ﺫﻟ
ﺠﺰ ﻋﻨﻪ ،ﻓﺈﹺﻃﻌﺎ ﻡ ﺳﺘﲔ ﻣﺴﻜﻴﻨﹰﺎ ﺃﻭ ﻓﹶﻘﲑﹰﺍ ﺇﻥ ﻋﺠﺰ ﻋﻦ ﺼ ﻮ ﻡ ﺷﻬ ﺮﻳ ﹺﻦ ﻣﻊ ﺍﻟﺘﺘﺎﺑﻊ ﺇﻥ ﻋ ﹺ ﻋﺘ ﻖ ﺭﻗﹶﺒ ﺔ ﻣﺆ ﻣﻨﺔ ،ﹶﻓ
ﻑﺽ ﺑﻨﻴ ﺔ ﻛﻔﺎ ﺭﺓ ،ﻭﻳ ﻌﻄﹶﻰ ﻟﻜﻞ ﻭﺍ ﺣ ﺪ ﻣ ﺪ ﻣﻦ ﻏﺎﻟﺐ ﺍﻟﻘﻮﺕ ،ﻭﻻ ﳚﻮ ﺯ ﺻﺮ ﺍﻟﺼﻮﻡ ﳍ ﺮ ﹴﻡ ﺃﻭ ﻣ ﺮ ﹴ
ﺽ ﺐ )ﻋﻠﻰ ﻣﻦ ﺃﻓ ﹶﻄ ﺮ( ﰲ ﺭﻣﻀﺎﻥ )ﻟﻌﺬ ﹴﺭ ﻻ ﻳ ﺮﺟﻰ ﺯﻭﺍﻟﹸﻪ( ﹶﻛ ﻜﺒ ﹴﺮ ﻭﻣ ﺮ ﹴ ﺍﻟﻜﹶﻔﺎﺭ ﺓ ﳌﻦ ﺗﻠ ﺰ ﻣ ﻪ ﻣ ﺆﻧﺘﻪ )ﻭ( ﳚ
ﻻ ﻳﺮﺟﻰ ﺑ ﺮﺅﻩ) :ﻣ ﺪ( ﻟﻜ ﹼﻞ ﻳ ﻮ ﹴﻡ ﻣﻨﻪ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﹰﺍ ﺣﻴﻨﺌﺬ )ﺑﻼ ﻗﻀﺎﺀ( ﻭﺇﻥ ﹶﻗ ﺪ ﺭ ﻋﻠﻴﻪ ﺑﻌﺪ ،ﻷﻧﻪ ﻏﲑ
ﺐ ﺍ ﹸﳌ ﺪ ﻣﻊ ﺍﻟﻘﻀﺎ ِﺀ ﻋﻠﻰ :ﺣﺎ ﻣﻞﹴ، ﺠ ﺐ ﺑﺎﻟﺼﻮﻡﹺ ،ﻓﺎﻟ ﻔ ﺪﻳ ﹸﺔ ﰲ ﺣﻘﻪ ﻭﺍﺟﺒﺔﹲ ﺍﺑﺘﺪﺍﺀً ،ﻻ ﺑ ﺪﻻﹰ ،ﻭﻳ ﹺ ﳐﺎ ﹶﻃ ﹴ
ﺐ )ﻋﻠﻰ ﻣ ﺆ ﺧ ﹴﺮ ﻗﻀﺎ ٌﺀ( ﻟﺸﻲ ٍﺀ ﻣﻦ ﺭﻣﻀﺎ ﹶﻥ ﺣﱴ ﺩﺧ ﹶﻞ ﻑ ﻋﻠﻰ ﺍﻟ ﻮﹶﻟﺪ) ،ﻭ( ﳚ ﺨ ﻮ ﺿﻊﹴ ،ﺃ ﹾﻓ ﹶﻄﺮﺗﺎ ﻟﻠ ﻭ ﻣ ﺮ
ﺽ ﻗﺪﺭ ﻣﺎ ﻋﻠﻴﻪ ) ﻣ ﺪ ﻟﻜ ﹼﻞ ﺳﻨﺔ( ﻓﻴﺘﻜﺮﺭ ﺴﻔﺮ ﻭﺍﳌﺮ ﹺ ﺭﻣﻀﺎ ﹸﻥ ﺁﺧ ﺮ )ﺑﻼ ﻋﺬ ﹴﺭ( ﰲ ﺍﻟﺘﺄﺧﲑ :ﺑﺄﻥ ﺧﻼ ﻋﻦ ﺍﻟ
ﺑﺘﻜ ﺮ ﹺﺭ ﺍﻟﺴﻨﲔ ،ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ .ﻭﺧﺮﺝ ﺑﻘﻮﱄ ﺑﻼ ﻋﺬ ﹴﺭ :ﻣﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﺘﺄﺧ ﲑ ﺑﻌﺬ ﹴﺭ ﻛﺄﻥ ﺍﺳﺘﻤﺮ ﺳ ﹶﻔﺮﻩ ﺃﻭ
ﻣﺮﺿﻪ ،ﺃﻭ ﺇﺭﺿﺎﻋﻬﺎ ﺇﱃ ﻗﺎﺑﹺﻞ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻣﺎ ﺑﻘﻲ ﺍﻟ ﻌ ﹾﺬﺭ ،ﻭﺇﻥ ﺍﺳﺘﻤ ﺮ ﺳﻨﲔ .ﻭﻣﱴ ﺃﺧﺮ ﻗﻀﺎﺀ
88
ﺝ ﻣﻦ ﺗ ﹺﺮ ﹶﻛﺘ ﻪ ﻟﻜ ﱢﻞ ﻳﻮ ﹴﻡ ﻣﺪﺍﻥ :ﻣ ﺪ ﻟﻠﻔﻮﺍﺕ ،ﻭ ﻣ ﺪ
ﺕ :ﺃﹸﺧﺮ ﺭﻣﻀﺎﻥ ﻣﻊ ﲤ ﱡﻜﹺﻨ ﻪ ﺣﱴ ﺩﺧ ﹶﻞ ﺁ ﺧ ﺮ ﻓﻤﺎ
ﺐ ﻣ ﺪ ﻭﺍ ﺣ ﺪ ﻟﻠﺘﺄﺧﲑ .ﻭﺍﳉﺪﻳﺪ :ﻋ ﺪ ﻡ ﺟﻮﺍ ﹺﺯ ﺍﻟﺼﻮﻡ ﺼ ﻢ ﻋﻨﻪ ﻗﺮﻳﺒﻪ ﺃﻭ ﻣﺄﺫﻭﻧﻪ ،ﻭﺇﻻ ﻭ ﺟ
ﻟﻠﺘﺄﺧ ﹺﲑ ﺇﻥ ﱂ ﻳ
ﻱ
ﺻ ﻮ ﻡ ﺍﻟﻨﺬ ﹺﺭ ﻭﺍﻟﻜﹶﻔﺎﺭﺓ ،ﻭ ﹶﺫﻫﺐ ﺍﻟﻨﻮﻭ
ﻋﻨ ﻪ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻳﺨﺮﺝ ﻣﻦ ﺗ ﹺﺮ ﹶﻛﺘ ﻪ ﻟﻜ ﹼﻞ ﻳﻮ ﹴﻡ ﻣ ﺪ ﻃﻌﺎ ﹴﻡ ،ﻭﻛﺬﺍ
ﱄ ﺃﻥ ﻳﺼﻮ ﻡ ﺠ ﻤ ﹴﻊ ﳏﻘﻘﲔ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﻘﺪﱘ ﺍﻟﻘﺎﺋ ﹺﻞ :ﺑﺄﻧﻪ ﻻ ﻳﺘﻌﻴ ﻦ ﺍﻹﻃﻌﺎ ﻡ ﻓﻴﻤﻦ ﻣﺎﺕ ،ﺑﻞ ﳚﻮ ﺯ ﻟﻠ ﻮ ﹼ ﻛ
ﻑﻑ ﺍﻷﻣﺪﺍ ﺩ :ﻓﻘﲑ ،ﻭﻣﺴﻜﲔ ،ﻭﻟﻪ ﺻﺮ ﺏ .ﻭﻣﺼ ﺮ ﻒ ﺗﺮ ﹶﻛﺔﹰ ،ﻭﺟﺐ ﺃ ﺣﺪﳘﺎ ،ﻭﺇﻻ ﻧ ﺪ ﻋﻨﻪ ﰒ ﺇﻥ ﺧﻠ
ﺃﻣﺪﺍ ﺩ ﻟﻮﺍﺣ ﺪ.
ﺕ ﻭﻋﻠﻴ ﻪ ﺻﻼﺓﹲ ،ﻓﻼ ﻗﻀﺎﺀَ ،ﻭﻻ ﻓﺪﻳﺔ .ﻭﰲ ﻗﻮﻝ ﻛﺠﻤﻊ ﳎﺘﻬﺪﻳﻦ ﺃﺎ ﺗ ﹾﻘﻀﻰ ]ﻓﺎﺋﺪﺓ[ :ﻣ ﻦ ﻣﺎ
ﻋﻨﻪ ،ﳋﱪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ،ﻭﻣﻦ ﰒ ﺍﺧﺘﺎﺭﻩ ﲨﻊ ﻣﻦ ﺃﺋﻤﺘﻨﺎ ،ﻭﻓﻌﻞ ﺑﻪ ﺍﻟﺴﺒﻜﻲ ﻋﻦ ﺑﻌﺾ ﺃﻗﺎﺭﺑﻪ ،ﻭﻧﻘﻞ
ﱄ ﺇﻥ ﺧﻠﻒ ﺗﺮﻛﻪ ﺃﻥ ﻳﺼﻠﻲ ﻋﻨﻪ ،ﻛﺎﻟﺼﻮﻡ .ﻭﰲ ﻭﺟﻪ ﻋﻠﻴﻪ ﻛﺜﲑﻭﻥ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ﻋﻦ ﺍﻟﻘﺪﱘ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻮ ﹼ
ﺐ ﺍﻟﻄﱪﻱ :ﻳﺼ ﹼﻞ ﻟﻠﻤﻴﺖ ﻛﻞ ﻋﺒﺎﺩ ﺓ ﺗ ﹾﻔﻌﻞ ﻋﻨﻪ: ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻳ ﹾﻄ ﻌ ﻢ ﻋﻦ ﻛ ﹼﻞ ﺻﻼ ﺓ ﻣ ﺪﹰﺍ .ﻭﻗﺎﻝ ﺍﶈ
ﺏ ﻋﻤﻠ ﻪ ﻭﺍﺟﺒ ﹲﺔ ﺃﻭ ﻣﻨﺪﻭﺑ ﹲﺔ .ﻭﰲ ﺷﺮﺡ ﺍﳌﺨﺘﺎﺭ ﳌﺆﻟﻔﻪ :ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﻟﻺِﻧﺴﺎﻥ ﺃﻥ ﳚﻌ ﹶﻞ ﺛﻮﺍ
ﺼﹶﻠ ﻪ.
ﻭﺻﻼﺗ ﻪ ﻟﻐﲑﹺﻩ ﻭﻳ
ﺤ ﺮ( ،ﻭﺗﺄﺧ ﲑﻩ ،ﻣﺎ ﱂ ﻳﻘ ﻊ ﰲ ﺷﻚ ،ﻭ ﹶﻛﻮﻧﻪ ﻋﻠﻰ ﲤﺮ ﳋ ﹴﱪ ﻓﻴﻪ، ﺴ)ﻭ ﺳ ﻦ( ﻟﺼﺎﺋ ﹴﻢ ﺭﻣﻀﺎﻥ ﻭﻏﲑﻩ )ﺗ
ﻒ ﺍﻟﻠﻴﻞ .ﻭ ﺣ ﹾﻜ ﻤﺘﻪ :ﺍﻟﺘ ﹶﻘﻮﻱ ،ﺃﻭ ﳐﺎﻟﻔﺔ ﺃﻫ ﹺﻞ ﺍﻟﻜﺘﺎﺏﹺ؟ ﺼ ﺠ ﺮ ﻋ ﺔ ﻣﺎﺀٍ ،ﻭﻳﺪﺧﻞ ﻭﻗﺘ ﻪ ﺑﹺﻨ ﻭﳛﺼﻞ ﻭﻟﻮ ﹺﺑ
ﺏ .ﻭﻳﻌﺮﻑ ﰲ ﺍﻟﻌﻤﺮﺍ ﻥ ﺤﺮﹴ) ،ﻭ( ﺳ ﻦ )ﺗﻌﺠﻴ ﹸﻞ ﻓﻄ ﹴﺮ( ﺇﺫﺍ ﺗﻴ ﱠﻘ ﻦ ﺍﻟﻐﺮﻭ ﺖ ﺳ ﺐ ﻭﻗ ﻭﺟﻬﺎﻥ .ﻭ ﺳ ﻦ ﺗﻄﻴ
ﺶﻉ ﻣﻦ ﺃﻋﺎﱄ ﺍﳊﻴﻄﺎ ﻥ ﻭﺍﳉﺒﺎﻝﹺ ،ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ،ﺇﻥ ﱂ ﳜ ﻭﺍﻟﺼﺤﺎﺭﻯ ﺍﻟﱵ ﺎ ﺟﺒﺎ ﹲﻝ ﺑﺰﻭﺍ ﹶﻝ ﺍﻟﺸﻌﺎ ﹺ
ﻣﻦ ﺗﻌﺠﻴﻠ ﻪ ﻓﻮﺍﺕ ﺍﳉﻤﺎﻋﺔ ﺃﻭ ﺗﻜﺒ ﲑ ﹶﺓ ﺍﻹِﺣﺮﺍ ﹺﻡ) .ﻭ( ﻛﻮﻧﹺﻪ )ﺑﺘﻤ ﹴﺮ( ﻟﻸﻣ ﹺﺮ ﺑﻪ ،ﻭﺍﻷﻛﻤ ﹸﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﺜﻼﺙ،
ﺽ ﺍﻟﺘﻌﺠﻴ ﹸﻞ ﻋﻠﻰ ﺍﳌﺎﺀِ ،ﻭﺍﻟﺘﺄﺧ ﲑ ﻋﻠﻰ ﺕ )ﻣﺎ ٍﺀ( ،ﻭﻟﻮ ﻣﻦ ﺯ ﻣ ﺰﻡ ،ﻓﻠﻮ ﺗﻌﺎﺭ )ﻑ( ﺇﻥ ﱂ ﳚﺪ ﻩ ﻓﻌﻠﻰ ﺣﺴﻮﺍ
ﺖ ﺷﺒ ﻬﺘ ﻪ ﻭﻣﺎ ٌﺀ ﺣﻔﹼﺖ ﺷﺒﻬﺘﻪ، ﺍﻟﺘﻤﺮﹺ ،ﹸﻗﺪﻡ ﺍﻷﻭﻝ ،ﻓﻴﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ،ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :ﻳﻈﻬﺮ ﰲ ﲤ ﹴﺮ ﹶﻗ ﹺﻮﻳ
ﺃﻥ ﺍﳌﺎ َﺀ ﺃﻓﻀﻞ .ﻗﺎﻝ ﺍﻟﺸﻴﺨﺎﻥ :ﻻ ﺷﻲﺀ ﺃﻓﻀﻞ ﺑﻌﺪ ﺍﻟﺘﻤ ﹺﺮ ﻏﲑ ﺍﳌﺎﺀ ،ﻓﻘﻮﻝ ﺍﻟﺮﻭﻳﺎﱐ :ﺍﳊﻠ ﻮ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﳌﺎﺀ
ﺐﺴ ﻦ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻋ ﻘ ﺐ ﺃﺧﻮ ﺍﻟﺘﻤﺮ ،ﻭﺇﳕﺎ ﺫﻛﺮﻩ ﻟﺘﻴﺴﺮﻩ ﻏﺎﻟﺒﹰﺎ ﺑﺎﳌﺪﻳﻨ ﺔ .ﻭﻳ ﺿﻌﻴﻒ ،ﻛﻘﻮﻝ ﺍﻷﺫﺭﻋ ﻲ :ﺍﻟﺰﺑﻴ
ﺖﺐ ﺍﻟﻈﹼﻤﺄ ،ﻭﺍﺑﺘﹼﻠ ﺕ" ﻭﻳﺰﻳﺪ ﻣ ﻦ ﺃﻓ ﹶﻄ ﺮ ﺑﺎﳌﺎ ِﺀ " :ﹶﺫ ﻫ ﻚ ﺃﻓ ﹶﻄ ﺮ ﺻ ﻤﺖ ،ﻭﻋﻠﻰ ﹺﺭ ﺯﻗ ﻚ ﺍﻟﻔﻄﺮ" :ﺍﻟﻠﻬ ﻢ ﹶﻟ
ﺖ ﺍﻷ ﺟ ﺮ ﺇﻥ ﺷﺎ َﺀ ﺍﷲ ﺗﻌﺎﱃ". ﺍﻟﻌﺮﻭﻕ ،ﻭﺛﹶﺒ
ﻼ ﻳﺼﻞ ﺍﳌﺎ ُﺀ ﺇﱃ ﺑﺎ ﻃ ﹴﻦ ﳓﻮ ﺃ ﹸﺫﹺﻧ ﻪ ﺃﻭ ﺩﺑ ﹺﺮ ﻩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ: )ﻭ( ﺳ ﻦ )ﻏﺴ ﹲﻞ ﻋﻦ ﳓ ﹺﻮ ﺟﻨﺎﺑ ﺔ ﻗﺒ ﹶﻞ ﻓﹶﺠ ﹴﺮ( ﻟﺌ ﹼ
ﺲ ﻋﻤﻮﻣﻪ ﻣﺮﺍﺩﹰﺍ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﺃﺧﺬﹰﺍ ﳑﺎ ﻣ ﺮ :ﺇﻥ ﺳﺒ ﻖ ﻣﺎﺀ ﳓﻮ ﻭﻗﻀﻴﺘ ﻪ ﺃ ﹼﻥ ﻭﺻﻮﻟﹶﻪ ﻟﺬﻟﻚ ﻣﻔﹾﻄﺮ ،ﻭﻟﻴ
ﺤﻤﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣﺒﺎﻟ ﻐ ﺔ ﻣﻨﻬ ﻲ ﻋﻨﻬﺎ. ﺲ :ﻻ ﻳﻔﻄﺮ ،ﻟﻌﺬﺭﻩ ،ﻓﹶﻠﻴ ﺠ ﹺ ﻀ ﺔ ﺍﳌﺸﺮﻭﻉﹺ ،ﺃﻭ ﻏﺴ ﹸﻞ ﺍﻟ ﹶﻔ ﹺﻢ ﺍﳌﺘﻨ ﺍﳌﻀﻤ
89
ﺲ
ﺼﺮﹴ ،ﻭ ﻣ ﺲ ﻋﻦ ﻃﻌﺎ ﹴﻡ ﻓﻴﻪ ﺷﺒﻬﺔﹲ ،ﻭ ) ﺷ ﻬ ﻮﹲﺓ( ﻣﺒﺎ ﺣ ﹰﺔ .ﻣﻦ ﻣﺴﻤﻮﻉﹴ ،ﻭ ﻣﺒ ﻒ( ﻧﻔ ﹴ
)ﻭ( ﺳ ﻦ ) ﹶﻛ
ﺲ ﹶﺃﻭﱃ ،ﻷﻥ ﺏ ﺍﳌ ﺐ ﻟﻠﺼﺎﺋﻢﹺ ،ﻭ ﺭ ﺩ ﺍﻟﻄﻴﺐ :ﻓﺎﺟﺘﻨﺎ ﺲ ﺍﻟﻄﹼﻴ ﹺ
ﻃﻴﺐﹴ ،ﻭ ﺷ ﻤ ﻪ .ﻭﻟﻮ ﺗﻌﺎ ﺭﺿﺖ ﻛﺮﺍ ﻫ ﹸﺔ ﻣ
ﻛﺮﺍ ﻫﺘﻪ ﺗﺆﺩﻱ ﺇﱃ ﻧﻘﹾﺼﺎ ﻥ ﺍﻟﻌﺒﺎﺩ ﺓ .ﻗﺎﻝ ﰲ ﺍﳊﻠﻴﺔ :ﺍ َﻷﻭﱃ ﻟﻠﺼﺎﺋ ﹺﻢ ﺗﺮ ﻙ ﺍﻻﻛﺘﺤﺎﻝ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺳﻮﺍ ﻙ ﺑﻌ ﺪ
ﺴ ﻦ ﺇﻥ ﺗﻐﻴﺮ ﺍﻟ ﹶﻔ ﻢ ﺑﻨﺤ ﹺﻮﺖ ﻏﺮﻭﺏﹴ ،ﻭﺇﻥ ﻧﺎ ﻡ ﺃﻭ ﺃﻛ ﹶﻞ ﻛﺮﹺﻳﻬﹰﺎ ﻧﺎﺳﻴﹰﺎ .ﻭﻗﺎﻝ ﲨ ﻊ :ﱂ ﻳ ﹾﻜ ﺮﻩ ،ﺑﻞ ﻳ ﺍﻟﺰﻭﺍﻝﹺ ،ﻭﻗ
ﻸ ﺟﺮﹺ،
ﻂﻟَ ﺏ ﻭ ﹶﻏﻴﺒﺔ ،ﻭ ﻣﺸﺎ ﹶﲤ ﺔ ﻷﻧﻪ ﳏﺒ ﹲ ﻒ ﺍﻟﻠﹼﺴﺎ ﻥ ﻋﻦ ﻛ ﱢﻞ ﳏ ﺮ ﹴﻡ ﹶﻛ ﹶﻜ ﺬ ﹴ ﻧ ﻮ ﹴﻡ .ﻭﳑﺎ ﻳﺘﺄﻛﹼﺪ ﻟﻠﺼﺎﺋ ﹺﻢ :ﻛ
ﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌ ﻲ ﻭﺍﻷﺻﺤﺎﺏ ،ﻭﺃﻗ ﺮﻫﻢ ﰲ ﺻ ﺮﺣﻮﺍ ﹺﺑﻪ ،ﻭ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﻧ ﻛﻤﺎ
ﺻ ﻮ ﻣﻪ ،ﻭﻫﻮ ﺼﻴﺘ ﻪ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻳﺒﻄﹸﻞ ﺃﺻ ﹸﻞ ﺚ ﺍﻷﺫﺭﻋ ﻲ ﺣﺼﻮﻟ ﻪ ﻭﻋﻠﻴ ﻪ ﹺﺇ ﹸﰒ ﻣ ﻌ ﺤ ﹸﻉ ،ﻭﺑﻪ ﻳﺮ ﺩ ﺑ
ﺍﻤﻮ ﹺ
ﺱ ﻣ ﹾﺬﻫﺐ ﺃﲪﺪ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻐﺼﻮﺏ .ﻭﻟﻮ ﺷﺘﻤﻪ ﺃﺣ ﺪ ﻓﻠﻴﻘﻞ ﻭﻟﻮ ﰲ ﻧ ﹾﻔ ﹴﻞ ﺇﱐ ﺻﺎﺋﻢ ،ﻣﺮﺗﲔ ﺃﻭ ﻗﻴﺎ
ﺼ ﺮ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ :ﻓﺎ َﻷﻭﱃ ﺑﻠﺴﺎﹺﻧ ﻪ ﺚ ﱂ ﻳﻈﻦ ﺭﻳﺎﺀٌ ،ﻓﺈ ﻥ ﺍﻗﺘ ﺛﻼﺛﹰﺎ ﰲ ﻧﻔﺴﻪ ﺗﺬﻛﲑﹰﺍ ﳍﺎ ،ﻭﺑﻠﺴﺎﻧﻪ :ﺣﻴ ﹸ
ﺻ ﺪﹶﻗ ﺔ( ،ﻭﺗ ﻮ ﺳ ﻌ ﹲﺔ ﻋﻠﻰ ﻋﻴﺎﻝﹴ، )ﻭ( ﺳ ﻦ ﻣﻊ ﺍﻟﺘﺄﻛﻴ ﺪ )ﺑﺮﻣﻀﺎﻥ( ،ﻭﻋﺸﺮﻩ ﺍﻷﺧ ﹺﲑ ﺁﻛﺪ) ،ﺇﻛﺜﺎ ﺭ
ﺏ ﻭﺍﳉﲑﺍ ﻥ ﻟﻼﺗﺒﺎﻉ ﻭﺃﻥ ﻳﻔ ﱢﻄ ﺮ ﺍﻟﺼﺎﺋﻤﲔ ﺃﻱ ﻳ ﻌﺸﻴﻬﻢ ﺇﻥ ﻗﹶﺪﺭ ،ﻭﺇﻻ ﻓﻌﻠﻰ ﳓﻮ ﻭﺇﺣﺴﺎ ﹲﻥ ﻋﻠﻰ ﺍﻷﻗﺎﺭ ﹺ
ﺕ ﻟﻠﻘﺮﺍ َﺀ ﺓ ﻣﻦ ﺷ ﺮﺑﺔ) ،ﻭ( ﺇﻛﺜﺎ ﺭ )ﺗﻼ ﻭ ﺓ( ﻟﻠﻘﺮﺁ ﻥ ﰲ ﻏ ﹺﲑ ﳓ ﹺﻮ ﺍﳊﺶ ،ﻭﻟﻮ ﳓﻮ ﻃﺮﻳ ﹴﻖ ﻭﺃﻓﻀ ﹸﻞ ﺍﻷﻭﻗﺎ
ﺴﺤﺮ ،ﻓﺒﻴﻦ ﺍﻟﻌﺸﺎﺀَﻳﻦ .ﻭﻗﺮﺍ َﺀ ﹸﺓ ﺍﻟﻠﻴﻞ ﺃﻭﱃ .ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺷﺄﻥ ﺼﺒﺢﹺ ،ﻭ ﻣ ﻦ ﺍﻟﻠﻴ ﹺﻞ :ﰲ ﺍﻟ ﺍﻟﻨﻬﺎ ﹺﺭ :ﺑﻌﺪ ﺍﻟ
ﺍﻟﻘﺎﺭﻱﺀ :ﺍﻟﺘﺪﺑﺮ .ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﰲ ﺍﻟﺒﺴﺘﺎ ﻥ :ﻳﻨﺒﻐﻲ ﻟﻠﻘﺎﺭﻯﺀ ﺃﻥ ﳜﺘ ﻢ ﺍﻟﻘﺮﺁ ﹶﻥ ﰲ ﺍﻟﺴﻨﺔ ﻣﺮﺗﲔ ﺇﻥ ﱂ
ﻳﻘ ﺪ ﺭ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻣ ﻦ ﻗﺮﺃ ﺍﻟﻘﺮﺁ ﹶﻥ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺗﲔ :ﻓﻘﺪ ﺃﺩﻯ ﺣﻘﹼﻪ ،ﻭﻗﺎﻝ ﺃﲪﺪ:
ﻑ(
ﲔ ﻳﻮﻣﹰﺎ ﺑﻼ ﻋﺬ ﹴﺭ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ) .ﻭ( ﺇﻛﺜﺎ ﺭ ﻋﺒﺎ ﺩ ﺓ ﻭ )ﺍﻋﺘﻜﺎ ﻳ ﹾﻜ ﺮ ﻩ ﺗﺄﺧ ﲑ ﺧﺘ ﻤ ﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌ
ﻉ )ﺳﻴﻤﺎ( ﺑﺘﺸﺪﻳ ﺪ ﺍﻟﻴﺎﺀِ ،ﻭﻗﺪ ﳜﻔﻒ ،ﻭﺍﻷﻓﺼﺢ ﺟ ﺮ ﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭﺗﻘﺪ ﱘ ﻻ ﻋﻠﻴﻬﺎ .ﻭﻣﺎ ﺯﺍﺋﺪﹲﺓ ﻭﻫﻲ ﻟﻼﺗﺒﺎ ﹺ
ﻉ
ﺩﺍﻟ ﹲﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺑ ﻌﺪﻫﺎ ﹶﺃﻭﱃ ﺑﺎﳊﻜﻢ ﳑﺎ ﻗﺒﻠﻬﺎ )ﻋﺸﺮ ﺁﺧﺮﻩ( ﻓﻴﺘﺄﻛﹼﺪ ﻟﻪ ﺇﻛﺜﺎ ﺭ ﺍﻟﺜﻼﺛ ﺔ ﺍﳌﺬﻛﻮﺭ ﺓ ﻟﻼﺗﺒﺎ ﹺ
ﺕﺸﺮﹺ ،ﻭﻳﺘﺄ ﹼﻛ ﺪ ﺇﻛﺜﺎ ﺭ ﺍﻟﻌﺒﺎﺩﺍ ﻒ ﻗﺒ ﹶﻞ ﺩﺧﻮ ﹺﻝ ﺍﻟ ﻌ ﺚ ﻣﻌﺘﻜﻔﹰﺎ ﺇﱃ ﺻﻼ ﺓ ﺍﻟﻌﻴﺪ ،ﻭﺃﻥ ﻳﻌﺘ ﻜ ﺴ ﻦ ﺃﻥ ﳝ ﹸﻜ ﹶ ﻭﻳ
ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻪ ﺭﺟﺎ َﺀ ﻣﺼﺎ ﺩﹶﻓ ﺔ ﻟﻴﻠ ﺔ ﺍﻟ ﹶﻘ ﺪﺭﹺ ،ﺃﻱ ﺍﳊﹸﻜﻢ ﻭﺍﻟﻔﺼﻞ ﺃﻭ ﺍﻟﺸﺮﻑ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻓﻴﻬﺎ ﺧ ﲑ ﻣﻦ ﺍﻟﻌﻤ ﹺﻞ
ﺼﺮﺓ ﻋﻨﺪﻧﺎ ﻓﻴﻪ ،ﻓﺄﺭﺟﺎﻫﺎ :ﺃﻭ ﺗﺎﺭﻩ ،ﻭﺃ ﺭﺟﻰ ﺃﻭﺗﺎﺭﻩ ﻋﻨﺪ ﺤ ﺲ ﻓﻴﻬﺎ ﻟﻴﻠ ﹶﺔ ﺍﻟ ﹶﻘ ﺪ ﹺﺭ ﻭﻫﻲ ﻣﻨ ﻒ ﺷﻬ ﹴﺮ ﻟﻴ ﰲ ﺃﻟ
ﺚ ﻭﺍﻟﻌﺸﺮﻳﻦ ،ﻭﺍﺧﺘﺎ ﺭ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ ﺍﻧﺘﻘﺎﳍﺎ .ﻭﻫﻲ ﺃﻓﻀ ﹸﻞ ﻟﻴﺎﱄ ﺍﻟﺴﻨﺔ، ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻴﻠ ﹶﺔ ﺍﳊﺎﺩﻱ ﺃﻭ ﺍﻟﺜﺎﻟ
ﻭﺻ ﺢ" :ﻣﻦ ﻗﺎ ﻡ ﻟﻴﻠ ﹶﺔ ﺍﻟ ﹶﻘ ﺪ ﹺﺭ ﺇﳝﺎﻧﹰﺎ ﺃﻱ ﺗﺼﺪﻳﻘﺎﹰ ﺑﺄﺎ ﺣ ﻖ ﻭﻃﺎﻋﺔ ﻭﺍﺣﺘﺴﺎﺑﹰﺎ ﺃﻱ ﻃﻠﺒﹰﺎ ﻟﺮﺿﺎ ﺍﷲ ﺗﻌﺎﱃ
ﺏﻭﺛﻮﺍﺑﻪ ﹸﻏ ﻔ ﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﹺﻪ" ﻭﰲ ﺭﻭﺍﻳﺔ" :ﻭﻣﺎ ﺗﺄﺧﺮ" .ﻭ ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘ ﻲ ﺧ ﱪ "ﻣﻦ ﺻﻠﻰ ﺍﳌﻐ ﹺﺮ
ﻆ ﻭﺍﻓﺮ" .ﻭﺭﻭﻯ ﺃﻳﻀﺎ" :ﻣﻦ ﻀ ﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ :ﻓﻘﺪ ﺃﺧ ﹶﺬ ﻣﻦ ﻟﻴﻠ ﺔ ﺍﻟﻘﹶﺪ ﹺﺭ ﲝ ﹼ ﻭﺍﻟﻌﺸﺎ َﺀ ﰲ ﲨﺎﻋ ﺔ ﺣﱴ ﻳﻨﻘ
ﻒ ﻣﻦ ﺼ ﺷ ﹺﻬ ﺪ ﺍﻟﻌﺸﺎ َﺀ ﺍﻷﺧﲑﺓ ﰲ ﲨﺎ ﻋ ﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﻘ ﺪ ﺃﺩ ﺭ ﻙ ﻟﻴﹶﻠ ﹶﺔ ﺍﻟ ﹶﻘ ﺪ ﹺﺭ" .ﻭ ﺷ ﹼﺬ ﻣﻦ ﺯ ﻋ ﻢ ﺃﺎ ﻟﻴﻠ ﹶﺔ ﺍﻟﻨ
ﺷﻌﺒﺎ ﻥ.
90
ﻕ ﹶﻗ ﺪ ﹺﺭ ﻃﹸﻤﺄﻧﻴﻨ ﺔ ﺍﻟﺼﻼﺓ ،ﻭﻟﻮ ﻣﺘﺮﺩﺩﹰﺍ ﰲ ﻣﺴﺠ ﺪ ﺃﻭ ﺚ ﹶﻓ ﻮ ﻑ ﻛﻞ ﻭﻗﺖ ،ﻭﻫﻮ ﻟﺒ ﹲ ﺴ ﻦ ﺍﻋﺘﻜﺎ ]ﺗﺘﻤﺔ[ :ﻳ
ﺝ ﻭﻟﻮ ﳋﹶﻼ ٍﺀ ﻣﻦ ﱂ ﻳﻘﺪﺭ ﻑ .ﻭﻟﻮ ﺧ ﺮ ﺭ ﺣﺒﺘ ﻪ ﺍﻟﱵ ﱂ ﻳﺘﻴﻘﹼﻦ ﺣﺪﻭﺛﻬﺎ ﺑ ﻌﺪﻩ ،ﻭﺃﺎ ﻏﲑ ﻣﺴﺠ ﺪ ﺑﻨﻴﺔ ﺍﻋﺘﻜﺎ
ﺏ ﺃﻭ ﺍﳌﻨﺬﻭ ﺭ ﲟﺪ ﺓ ﺑﻼ ﻋ ﺰ ﹺﻡ ﻋ ﻮ ﺩ ﺟ ﺪ ﺩ ﺍﻟﻨﻴﺔ ﻭﺟﻮﺑﹰﺎ ﺇﻥ ﺃﺭﺍﺩﻩ .ﻭﻛﺬﺍ ﺇﺫﺍ ﻋﺎ ﺩ ﺑﻌ ﺪ ﻑ ﺍﳌﻨﺪﻭ ﺍﻻﻋﺘﻜﺎ
ﻀ ﺮ
ﺐ ﲡﺪﻳ ﺪ ﺍﻟﻨﻴﺔ .ﻭﻻ ﻳ
ﺠ
ﺝ ﻋﺎﺯﹺﻣﹰﺎ ﻟ ﻌ ﻮ ﺩ ﻓﻌﺎ ﺩ ﱂ ﻳ ﹺﺝ ﻟﻐ ﹺﲑ ﳓﻮ ﺧﻼ ٍﺀ ﻣ ﻦ ﻗﻴﺪﻩ ﺎ ،ﻛﻴﻮﻡ .ﻓﻠﻮ ﺧ ﺮ
ﺍﳋﺮﻭ ﹺ
ﻑ ﺃﺳﺒﻮﻉﹴ ،ﺃﻭ ﺷﻬ ﹴﺮ ﻣﺘﺘﺎﺑﻊ ،ﻭﺧﺮﺝ ﻟﻘﻀﺎ ِﺀ ﺣﺎﺟ ﺔ ﻑ ﻧﻮﻯ ﺗﺘﺎﺑﻌﻪ ،ﻛﺄﻥ ﻧﻮﻯ ﺍﻋﺘﻜﺎ ﺝ ﰲ ﺍﻋﺘﻜﺎ ﺍﳋﺮﻭ
ﳊ ﺮ ﻣ ﺔ
ﻭﻟﻮ ﺑﻼ ﺷﺪﺎ ﻭﻏﹸﺴﻞ ﺟﻨﺎﺑﺔ ،ﻭﺇﺯﺍﻟﺔ ﳒﺲ ﻭﺇﻥ ﺃﻣﻜﻨﻬﻤﺎ ﰲ ﺍﳌﺴﺠﺪ ،ﻷﻧﻪ ﺃﺻﻮ ﹸﻥ ﳌﹸﺮﻭ َﺀﺗ ﻪ ﻭ ﹸ
ﺍﳌﺴﺠﺪ ،ﺃﻛﻞ ﻃﻌﺎﻡﹴ ،ﻷﻧﻪ ﻳﺴﺘﺤﻴﺎ ﻣﻨﻪ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﻟﻪ ﺍﻟﻮﺿﻮﺀ ﺑﻌ ﺪ ﻗﻀﺎ ِﺀ ﺍﳊﺎﺟ ﺔ ﺗﺒﻌﹰﺎ ﻟﻪ .ﻻ ﺍﳋﺮﻭﺝ ﻟﻪ
ﺿ ﻊ ﺃﻗﺮﺏ ﻣﻨﻪ ،ﺃﻭ ﻳ ﹾﻔﺤﺶ ﺴ ﹴﻞ ﻣﺴﻨﻮﻥ ،ﻭﻻ ﻳﻀ ﺮ ﺑﻌ ﺪ ﻣﻮﺿﻌﻬﺎ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻟﺬﻟﻚ ﻣﻮ ﻗﺼﺪﺍﹰ ،ﻭﻻ ﻟ ﻐ
ﺠﻴﺘﻪ ،ﻭﻟﻪ ﺻﻼ ﹲﺓ ﻋﻠﻰ ﻀﺮ ،ﻣﺎ ﱂ ﻳﻜﻦ ﺍﻷﻗﺮﺏ ﻏﲑ ﻻﺋ ﹴﻖ ﺑﻪ ،ﻭﻻ ﻳﻜﻠﹼﻒ ﺍﳌﺸﻲ ﻋﻠﻰ ﻏﲑ ﺳ ﹺ ﺍﻟﺒﻌﺪ ،ﻓﻴ
ﻱ :ﻛﻠﻘﺎ ِﺀ ﺃﻣ ﹴﲑ ﺃﻭ ﺽ ﺩﻧﻴ ﹺﻮ ﻑ ﻣﺘﺘﺎﺑﻊ ﳌﺎ ﺍﺳﺘﺜﻨﺎ ﻩ ﻣﻦ ﹶﻏ ﺮ ﹴ ﺟﻨﺎ ﺯ ﺓ ﺇﻥ ﱂ ﻳﻨﺘﻈﺮ .ﻭﳜﺮﺝ ﺟﻮﺍﺯﹰﺍ ﰲ ﺇﻋﺘﻜﺎ
ﺴ ﹴﻞ ﻣﺴﻨﻮﻥ ،ﻭﻋﻴﺎﺩﺓ ﻣﺮﻳﺾﹴ ،ﻭﺗﻌﺰﻳ ﺔ ﻣﺼﺎﺏﹴ ،ﻭﺯﻳﺎﺭ ﺓ ﻗﺎﺩ ﹴﻡ ﻣﻦ ﺳ ﹶﻔ ﹴﺮ ﻭﻳﺒ ﹸﻄ ﹸﻞ ﻱ ﻛﹶﻮﺿﻮﺀٍ ،ﻭ ﹸﻏ ﹸﺃ ﺧ ﺮ ﹺﻭ
ﻒﲏ ﲟﺒﺎ ﺷ ﺮ ﺓ ﺑﺸﻬ ﻮ ﺓ ﻛﻘﹸﺒﻠﺔ ﻭﻟﻠﻤﻌﺘ ﻜ ﻉ ﻭﺇﻥ ﺍﺳﺘﺜﻨﺎ ﻩ ﺃﻭ ﻛﺎﻥ ﰲ ﻃﺮﻳ ﹺﻖ ﻗﻀﺎ ِﺀ ﺍﳊﺎ ﺟ ﺔ ﻭﺇﻧﺰﺍ ﹺﻝ ﻣ ﲝﻤﺎ ﹴ
ﺾ .ﻭﻫﻞ ﻫﻮ ﺃﻓﻀﻞﹸ ،ﺃﻭ ﺗﺮﻛﹸﻪ ،ﺃﻭ ﺳﻮﺍﺀ؟ ﻭﺟﻮﻩ ،ﻭﺍﻷﻭﺟﻪ ﻛﻤﺎ ﻉ ﻟﻨﺤﻮ ﻋﻴﺎ ﺩ ﺓ ﻣﺮﻳ ﹴ ﺝ ﻣﻦ ﺍﻟﺘﻄ ﻮ ﹺ ﺍﳋﺮﻭ
ﺝ ﻟﻌﻴﺎ ﺩ ﺓ ﳓﻮ ﺭ ﺣ ﹴﻢ ﻭﺟﺎ ﹴﺭ ﻭﺻﺪﻳﻖﹴ ،ﺃﻓﻀﻞ .ﻭﺍﺧﺘﺎ ﺭ ﺍﺑ ﻦ ﺍﻟﺼﻼﺡ ﺍﻟﺘﺮﻙ ،ﻷﻧﻪ ﲝﺚ ﺍﻟﺒﻠﻘﻴﲏ ﺃﻥ ﺍﳋﺮﻭ
ﺝ ﻟﺬﻟﻚ. ﻛﺎﻥ ﻳﻌﺘﻜﻒ ﻭﱂ ﳜﺮ
ﻑ ﺑﺸﺘﻢﹴ ،ﺃﻭ ﻏﻴﺒ ﺔ .ﺃﻭ ﺃﻛﻞ ﺣﺮﺍﻡ. ﺏ ﺍﻻﻋﻜﺘﺎ ]ﻣﻬﻤﺔ[ :ﻗﺎﻝ ﰲ ﺍﻷﻧﻮﺍﺭ :ﻳﺒﻄ ﹸﻞ ﺛﻮﺍ
)ﻓﺼﻞ(ِ :ﰲ ﺻﻮﻡ ﺍﻟﺘﻄﻮﻉ ﻭﻟﻪ ﻣ ﻦ ﺍﻟﻔﻀﺎﺋ ﹺﻞ ﻭﺍ ﹶﳌﺜﹸﻮﺑ ﺔ ﻣﺎ ﻻ ﻳﺤﺼﻴ ﻪ ﺇﻻ ﺍﻟﹼﻠ ﻪ ﺗﻌﺎﱃ ،ﻭﻣﻦ ﰒ ،ﺃﺿﺎﹶﻓ ﻪ
ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﺩﻭﻥ ﻏ ﹺﲑ ﻩ ﻣ ﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻘﺎﻝ" :ﻛﻞ ﻋﻤ ﹸﻞ ﺍﺑﻦ ﺁﺩﻡ ﻟﻪ ﺇﻻ ﺍﻟﺼﻮﻡ ،ﻓﺈﻧﻪ ﱄ ،ﻭﺃﻧﺎ ﺃﺟﺰﻱ ﺑﻪ".
ﲔ ﺧﺮﹺﻳﻔﹰﺎ". ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ" :ﻣﻦ ﺻﺎ ﻡ ﻳﻮﻣﹰﺎ ﰲ ﺳﺒﻴ ﹺﻞ ﺍﷲ ،ﺑﺎﻋﺪ ﺍﻟﹼﻠ ﻪ ﻭ ﺟ ﻬ ﻪ ﻋﻦ ﺍﻟﻨﺎ ﹺﺭ ﺳﺒ ﻌ
ﺻ ﻮ ﻡ ﻳﻮ ﹺﻡ ﻋﺮﻓﺔ( ﻟﻐ ﹺﲑ ﺣﺎﺝ ،ﻷﻧﻪ ﻳ ﹶﻜﻔﱢﺮ ﺍﻟﺴﻨ ﹶﺔ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻭﺍﻟﹼﱵ ﺑﻌﺪﻫﺎ ﻛﻤﺎ ﰲ ﺴ ﻦ( ﻣﺘﺄﻛﹼﺪﹰﺍ ) )ﻭﻳ
ﺻ ﻮ ﻡ ﺍﻟﺜﺎﻣﻦ ﻣﻊ ﻋﺮﻓﺔ .ﻭﺍ ﹸﳌ ﹶﻜﻔﱠﺮ :ﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﱵ ﻻ ﺗﺘﻌﱠﻠ ﻖ ﺧﱪ ﻣﺴﻠﻢ ﻭﻫﻮ ﺗﺎﺳﻊ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺍﻷ ﺣﻮﻁ
ﻕ ﺍﻵﺩﻣﻲ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﺭﺿﺎﻩ ،ﻓﺈﹺﻥ ﱂ ﺤ ﻖ ﺍﻵ ﺩ ﻣﻲ ،ﺇ ﺫ ﺍﻟﻜﹶﺒﺎﺋ ﹺﺮ ﻻ ﻳ ﹶﻜ ﱢﻔﺮﻫﺎ ﺇﻻ ﺍﻟﺘﻮﺑ ﹸﺔ ﺍﻟﺼﺤﻴﺤﺔ .ﻭﺣﻘﻮ ﹺﺑ
ﺴﻨﺎﺗ ﻪ .ﻭﻳﺘﺄﻛﺪ ﺻﻮﻡ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻗﺒﻠﻪ :ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻬﺎ ،ﺍﳌﻘﺘﻀﻲ ﻷﻓﻀﻠﻴﺔ ﺗ ﹸﻜ ﻦ ﻟﻪ ﺻﻐﺎﺋﺮ ﺯﻳ ﺪ ﰲ ﺣ
ﺸ ﹺﺮ ﺭﻣﻀﺎﻥ ﺍﻷﺧﲑ) .ﻭ( ﻳﻮﻡ )ﻋﺎﺷﻮﺭﺍﺀ( ﻭﻫﻮ ﻋﺎﺷﺮ ﺍﶈﺮﻡ ،ﻷﻧﻪ ﻳ ﹶﻜﻔﹼﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿﻴﺔ ﺸﺮﹺﻫﺎ ﻋﻠﻰ ﻋ ﻋ
ﺕﺖ ﺇﱃ ﻗﺎﺑﹺﻞ ﻷَﺻﻮ ﻣ ﻦ ﺍﻟﺘﺎﺳﻊ" .ﻓﻤﺎ ﻛﻤﺎ ﰲ ﻣﺴﻠﻢ ) .ﻭﺗﺎﺳﻮﻋﺎﺀ( :ﻭﻫﻮ ﺗﺎﺳﻌﻪ ،ﳋﱪ ﻣﺴﻠﻢ" :ﻟﺌﻦ ﺑﻘﻴ
ﺼﻤﻪ :ﺻﻮﻡ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ،ﺑﻞ ﺇﻥ ﺻﺎﻣﻪ ،ﳋ ﹴﱪ ﻓﻴﻪ. ﻗﺒﻠﻪ .ﻭﺍﳊﻜﻤﺔ :ﳐﺎﻟﻔ ﹸﺔ ﺍﻟﻴﻬﻮﺩ ،ﻭﻣﻦ ﰒ ﺳ ﻦ ﳌﻦ ﱂ ﻳ
ﻭﰲ ﺍﻷ ﻡ :ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻔﺮﺩﻩ .ﻭﺃﻣﺎ ﺃﺣﺎﺩﻳﺚ ﺍﻻﻛﺘﺤﺎﻝ ﻭﺍﻟﻐﺴﻞ ،ﻭﺍﻟﺘﻄﻴﺐ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ،ﻓﻤﻦ ﻭﺿ ﹺﻊ
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ﺻ ﻮﻣﻬﺎ ﻣﻊ ﺻﻮ ﹺﻡ ﺭﻣﻀﺎﻥ ﻛﺼﻴﺎ ﹺﻡ ﺍﻟﻜﺬﱠﺍﺑﲔ )ﻭ( ﺻﻮ ﻡ ) ﺳﺘﺔ( ﺃﻳﺎ ﹴﻡ )ﻣﻦ ﺷﻮﺍﻝ( ﳌﺎ ﰲ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺃﻥ
ﺾ( ﻭﻫﻲ :ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺗﺎﻟﻴﺎﻩ، ﺍﻟﺪﻫﺮ .ﻭﺍﺗﺼﺎﳍﺎ ﺑﻴﻮ ﹺﻡ ﺍﻟﻌﻴ ﺪ ﺃﻓﻀﻞ :ﻣﺒﺎﺩﺭ ﹰﺓ ﻟﻠﻌﺒﺎ ﺩﺓ) ،ﻭﺃﻳﺎ ﻡ( ﺍﻟﻠﻴﺎﱄ )ﺍﻟﺒﻴ ﹺ
ﺼ ﹸﻞ ﺍﻟﺴﻨﺔ
ﺸ ﹺﺮ ﺃﻣﺜﺎﻟﻬﺎ ،ﻭﻣﻦ ﺛﹶﻢ ﲢ
ﻟﺼﺤﺔ ﺍﻷﻣﺮ ﺑﺼﻮﻣﻬﺎ ،ﻷﻥ ﺻﻮﻡ ﺍﻟﺜﻼﺛﺔ ﻛﺼﻮﻡ ﺍﻟﺸﻬﺮ ،ﺇﺫ ﳊﺴﻨ ﹸﺔ ﹺﺑ ﻌ
ﺸﺮﹺﻩ ،ﻭﻗﺎﻝ ﻀﻞﹸ ،ﻭﻳﺒﺪﻝ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ ﺛﺎﻟﺚ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺑﺴﺎﺩﺱ ﻋ ﺑﺜﻼﹶﺛ ﺔ ﻭﻏﲑﻫﺎ ،ﻟﻜﻨﻬﺎ ﺃﻓ
ﺻ ﻮ ﻡ
ﺴ ﻦ ﺻﻮﻡ ﺃﻳﺎﻡ ﺍﻟﺴﻮﺩ :ﻭﻫﻲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻭﺗﺎﻟﻴﺎﻩ) ،ﻭ( ﺴﻘﹸﻂ .ﻭﻳ
ﲏ :ﻻ ﺑﻞ ﻳ ﺍﳉﻼ ﹸﻝ ﺍﻟﺒﻠﻘﻴ
ﺐ ﺃﻥ ﺽ ﻓﻴﻬﻤﺎ ﺍﻷﻋﻤﺎﻝﹸ ،ﻓﺄ ﺣ ﺻ ﻮ ﻣﻬﻤﺎ ﻭﻗﺎﻝ" :ﺗ ﻌ ﺮ ﺴ ﹺﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﳊ )ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ( ﻟﻠﺨﱪ ﺍ ﹶ
ﺽ ﻋﻤﻠﻲ ﻭﺃﻧﺎ ﺻﺎﺋﻢ" ﻭﺍﳌﺮﺍ ﺩ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺃﻣﺎ ﺭ ﹾﻓ ﻊ ﺍﳌﻼﺋﻜ ﺔ ﳍﺎ :ﻓﺈﹺﻧﻪ ﻣﺮﺓ ﺑﺎﻟﻠﻴ ﹺﻞ ﻭﻣ ﺮ ﹶﺓ ﻳ ﻌ ﺮ
ﲔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺻﻮ ﹺﻡ ﺑﺎﻟﻨﻬﺎﺭﹺ ،ﻭﺭﻓﻌﻬﺎ ﰲ ﺷﻌﺒﺎ ﻥ ﳏﻤﻮﻝﹲ ،ﻋﻠﻰ ﺭﻓ ﹺﻊ ﺃﻋﻤﺎ ﹶﻝ ﺍﻟﻌﺎ ﹺﻡ ﳎﻤﻠﺔ .ﻭﺻﻮ ﻡ ﺍﻻﺛﻨ ﹺ
ﺻ ﻮ ﻣﻬﻤﺎ ﻣﻜﺮﻭﻩ :ﺷﺎ ﹼﺫ. ﺲ ﳋﺼﻮﺻﻴﺎﺕ ﺫﻛﺮﻭﻫﺎ ﻓﻴﻪ ،ﻭ ﻋ ﺪ ﺍﳊﻠﻴﻤ ﻲ ﺍﻋﺘﻴﺎ ﺩ ﺍﳋﻤﻴ ﹺ
ﺽ ﻓﻴﻬﺎ ،ﺧﻼﻑ ﻉ ﺻﻮ ﹺﻡ ﻓﺮ ﹴ ﺏ ﻋ ﺮﻓﹶﺔ ﻭﻣﺎ ﺑﻌﺪﻩ ﺑﻮﻗﻮ ﹺ ]ﻓﺮﻉ[ :ﺃﻓﱴ ﲨﻊ ﻣﺘﺄﺧﺮﻭﻥ ﲝﺼﻮ ﹺﻝ ﺛﻮﺍ ﹺ
ﻟﻠﻤﺠﻤﻮﻉ .ﻭﺗﺒﻌﻪ ﺍﻷﺳﻨﻮﻱ ﻓﻘﺎﻝ :ﺇﻥ ﻧﻮﺍﳘﺎ ﱂ ﳛﺼﻞ ﻟﻪ ﺷﻲﺀ ﻣﻨﻬﻤﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻛﺸﻴﺨﻪ ﻭﺍﻟﺬﻱ
ﻂ ﻋﻨ ﻪ ﻉ ﺃﻳﻀﺎﹰ ،ﺣﺼﻼ ،ﻭﺇﻻ ﺳ ﹶﻘ ﹶ ﺤﻴﺔ ،ﻓﺈﻥ ﻧﻮﻯ ﺍﻟﺘﻄﹼﻮ ﻳﺘﺠﻪ ﺃﻥ ﺍﻟﻘﺼ ﺪ ﻭﺟﻮ ﺩ ﺻﻮ ﹴﻡ ﻓﻴﻬﺎ ﻓﻬﻲ ﻛﺎﻟﺘ
ﺍﻟﻄﹼﻠﺐ.
ﺠﺔ، ﳊﳊﺮﻡ .ﻭﺃﻓﻀﹸﻠﻬﺎ ﺍﶈﺮﻡ ،ﰒ ﺭﺟﺐ ،ﰒ ﺍ ]ﻓﺮﻉ[ :ﺃﻓﻀﻞ ﺍﻟﺸﻬﻮ ﺭ ﻟﻠﺼﻮﻡ ﺑﻌﺪ ﺭﻣﻀﺎﻥ :ﺍﻷﺷﻬ ﺮ ﺍ ﹸ
ﺻ ﻮ ﻣﻬﹺﻤﺎ.
ﺸ ﹺﺮ ﺍ ﹶﶈﺮﻡ ﺍﻟﻠﺬﻳﻦ ﻳﻨﺪﺏ ﰒ ﺍﻟﻘ ﻌ ﺪﺓ ،ﰒ ﺷﻬ ﺮ ﺷﻌﺒﺎ ﹶﻥ .ﻭﺻﻮ ﻡ ﺗﺴﻊ ﺫﻱ ﺍﳊﺠﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺻﻮ ﹺﻡ ﻋ
ﺲ ﺑﻘﻀﺎ ٍﺀ ﻉ ﺃﻭ ﺻﻼﺗﻪ ،ﻓﻠﻪ ﹶﻗ ﹾﻄﻌﻬﻤﺎ ﻻ ﻧﺴﻚ ﺗ ﹶﻄﻮﻉ ﻭﻣﻦ ﺗﻠﺒ ﺲ ﺑﺼﻮ ﹺﻡ ﺗ ﹶﻄ ﻮ ﹴ ]ﻓﺎﺋﺪﺓ[ :ﻣﻦ ﺗﹶﻠﺒ
ﺤ ﺮ ﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﺼﻮﻡ ،ﺗﻄﻮﻋﹰﺎ ﺃﻭ ﻗﻀﺎ َﺀ ﻣﻮﺳﻌﹰﺎ ﻭﺯﻭﺟﻬﺎ ﻭﺍﺟﺐﹴ ،ﺣﺮﻡ ﹶﻗ ﹾﻄﻌﻪ ﻭﻟﻮ ﻣﻮﺳﻌﺎﹰ ،ﻭﻳ
ﺣﺎﺿ ﺮ ﺇﻻ ﺑﺈﺫﹺﻧ ﻪ ﺃﻭ ﻋﻠ ﹺﻢ ﺭﹺﺿﺎﻩ.
ﻚ ﻟﻐ ﹺﲑ ﹺﻭ ﺭﺩ ،ﻭﻫﻮ ﻳﻮﻡ ﺛﻼﺛﻲ ﺸ ]ﺗﺘﻤﺔ[ :ﳛﺮﻡ ﺍﻟﺼﻮ ﻡ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ ﻭﺍﻟﻌﻴ ﺪﻳﻦﹺ ،ﻭﻛﺬﺍ ﻳﻮ ﹺﻡ ﺍﻟ
ﺼﻠﹾﻪ ﲟﺎ ﺱ ﺑﺮﺅﻳﺔ ﺍﳍﻼ ﹺﻝ ﻭﱂ ﻳﹾﺜﺒﺖ ،ﻭﻛﺬﺍ ﺑﻌﺪ ﹺﻧﺼﻒ ﺷﻌﺒﺎﻥ ،ﻣﺎ ﱂ ﻳ ﻉ ﺍﳋ ﱪ ﺑﲔ ﺍﻟﻨﺎ ﹺ ﺷﻌﺒﺎﻥ ،ﻭﻗﺪ ﺷﺎ
ﻗﺒﻠﻪ ،ﺃﻭ ﱂ ﻳﻮﺍﻓ ﻖ ﻋﺎ ﺩﺗﻪ ،ﺃﻭ ﱂ ﻳ ﹸﻜ ﻦ ﻋﻦ ﻧ ﹾﺬ ﹴﺭ ﺃﻭ ﻗﻀﺎﺀٍ ،ﻭﻟﻮ ﻋﻦ ﻧ ﹾﻔ ﹴﻞ.
ﺑﺎﺏ ﺍﳊﺞ
ﻚﺴ ﺴﺮﹺﻩ ﻟﹸﻐ ﹰﺔ :ﺍﻟﻘﺼﺪ ،ﺃﻭ ﻛﺜﺮﺗﻪ ﺇﱃ ﻣ ﻦ ﻳ ﻌﻈﱠﻢ .ﻭﺷﺮﻋﹰﺎ :ﻗﺼ ﺪ ﺍﻟ ﹶﻜ ﻌﺒ ﺔ ﻟﻠﻨ ﻭﻫﻮ :ﹺﺑﻔﹶﺘ ﹺﺢ ﺃﻭﻟﻪ ﻭ ﹶﻛ
ﺠ ﹰﺔ ﻣﻦ ﺍ ﳍﻨ ﺪ ﻣﺎﺷﻴﺎﹰ ،ﻭﺃ ﹼﻥ ﻱ ﺃﻥ ﺁﺩ ﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣ ﺞ ﺃﺭﺑﻌﲔ ﺣ ﺍﻵﰐ .ﻭﻫﻮ ﻣ ﻦ ﺍﻟﺸﺮﺍﺋ ﹺﻊ ﺍﻟﻘﺪﳝﺔ .ﻭ ﺭ ﹺﻭ
ﻑ ﺳﻨﺔ .ﻗﺎﺏ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﱂ ﺖ ﺳﺒﻌ ﹶﺔ ﺁﻻ ﻚ ﺬﺍ ﺍﻟﺒﻴ
ﺟﱪﻳ ﹶﻞ ﻗﺎﻝ ﻟﻪ :ﺇ ﹼﻥ ﺍﳌﻼﺋ ﹶﻜ ﹶﺔ ﻛﺎﻧﻮﺍ ﻳﻄﹸﻮﻓﻮ ﹶﻥ ﻗﺒﹶﻠ
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ﱯ ﺇﻻ ﺡ ﺑ ﻪ ﻏ ﲑ ﻩ :ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻧ ﺻ ﺮ
ﻳﺒﻌﺚ ﺍﻟﹼﻠ ﻪ ﻧﺒﻴﹰﺎ ﺑﻌ ﺪ ﺇﺑﺮﺍﻫﻴ ﻢ ﻋﻠﻴ ﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ﻡ ﺇ ﹼﻻ ﺣ ﺞ .ﻭﺍﻟﺬﻱ
ﺣﺞ ،ﺧﻼﻓﹰﺎ ﹶﳌ ﻦ ﺍﺳﺘﹾﺜﻨﻰ ﻫﻮﺩﹰﺍ ﻭﺻﺎﳊﹰﺎ .ﻭﺍﻟﺼﻼ ﹸﺓ ﺃﻓﻀﻞ ﻣﻨﻪ ،ﺧﻼﻓﹰﺎ ﻟﻠﻘﺎﺿﻲ.
ﺻﺢ ،ﺣ ﺞ ﻗﺒ ﹶﻞ ﺍﻟﻨﺒﻮﺓ ﻭﺑ ﻌﺪﻫﺎ ﻭﻗﺒ ﹶﻞ ﺍﳍﺠﺮ ﺓ ﺣﺠﺠﹰﺎ ﻻ ﻳ ﺪﺭﻯ ﺽ ﰲ ﺍﻟﺴﻨ ﺔ ﺍﻟﺴﺎ ﺩﺳﺔ ﻋﻠﻰ ﺍﻷ ﻭﹸﻓ ﹺﺮ
ﺝ ﻣﻦ ﺫﹸﻧﻮﹺﺑ ﻪ ﻛﻴﻮ ﻡ ﻭﻟﺪﺗ ﻪ ﺃﻣﻪ"
ﻉ ﻻ ﻏﲑ .ﻭﻭﺭﺩ" :ﻣﻦ ﺣﺞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ،ﺧﺮ ﺠ ﹸﺔ ﺍﻟ ﻮﺩﺍ ﹺ
ﻋ ﺪﺩﻫﺎ ،ﻭﺑﻌﺪﻫﺎ ﺣ
ﺸ ﻤ ﹸﻞ ﺍﻟﺘﺒﹺﻌﺎﺕ .ﻭﻭﺭ ﺩ ﺍﻟﺘﺼﺮﻳ ﺢ ﺑﻪ ﰲ ﺭﻭﺍﻳﺔ، ﺡ :ﻗﻮﻟﹸﻪ :ﻛﻴﻮ ﻡ ﻭﻟﹶﺪﺗ ﻪ ﺃﻣﻪ ﻳ
ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺣﺎﺷﻴ ﺔ ﺍﻹِﻳﻀﺎ ﹺ
ﺴﻨﺔ ،ﻭﺍﻟﺜﺎﱐ ﺃﻭﻓﻖ ﺾ ﻣﺸﺎﳜﻨﺎ ،ﻟﻜﻦ ﻇﺎﻫﺮ ﻛﻼ ﻣﻬﹺﻢ ﳜﺎﻟﻔﹾﻪ ،ﻭﺍﻷﻭﻝ ﺃ ﻭﻓﹶﻖ ﺑﻈﻮﺍ ﻫ ﹺﺮ ﺍﻟ ﻭﺃﻓﱴ ﺑﻪ ﺑﻌ
ﻉ ﻋﻠﻴﻪ ،ﻭﺑﻪ ﻳﻨ ﺪﻓ ﻊ ﺍﻹِﻓﺘﺎ ُﺀ ﺍﳌﺬﻛﻮ ﺭ ﲤﺴﻜﹰﺎ ﺑﺎﻟﻈﻮﺍﻫﺮ. ﺑﺎﻟﻘﻮﺍﻋ ﺪ .ﰒ ﺭﺃﻳﺖ ﺑﻌﺾ ﺍﶈﻘﻘﲔ ﻧﻘ ﹶﻞ ﺍﻹِﲨﺎ
ﻚ ﺍﻵﰐ) .ﳚﺒﺎﻥ( ﺃﻱ ﺍﳊ ﺞ ﺴ ﺼ ﺪ ﺍﻟﻜﹶﻌﺒ ﺔ ﻟﻠﻨ
)ﻭﺍﻟﻌﻤﺮﺓ( ﻭﻫﻲ ﻟﻐﺔ :ﺯﻳﺎ ﺩ ﹸﺓ ﻣﻜﺎ ﻥ ﻋﺎﻣﺮ .ﻭﺷﺮﻋﹰﺎ :ﹶﻗ
ﻭﺍﻟ ﻌ ﻤ ﺮ ﺓ ﻭﻻ ﻳﻐﲏ ﻋﻨﻬﺎ ﺍﳊﹶﺞ ﻭﺇﻥ ﺍﺷﺘ ﻤ ﹶﻞ ﻋﻠﻴﻬﺎ .ﻭﺧﱪ :ﺳﺌ ﹶﻞ ﻋﻦ ﺍﻟ ﻌ ﻤ ﺮﺓ ،ﺃﻭﺍﺟﹺﺒ ﹰﺔ ﻫﻲ؟ ﻗﺎﻝ" :ﻻ"
ﻒ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺇﻥ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ) .ﻋﻠﻰ( ﻛﻞ ﻣﺴﻠﻢﹴ ) ،ﻣ ﹶﻜﻠﱠﻒ( ﺃﻱ ﺑﺎﻟﻎﹴ ،ﻋﺎﻗﻞﹴ ) ،ﺣ ﺮ( :ﻓﻼ ﳚﺒﺎﻥ ﺿﻌﻴ
ﻼ ﻻ ﹶﻓﺮﺿﹰﺎ )ﻣﺴﺘﻄﻴ ﹴﻊ( ﻕ ﻳ ﹶﻘ ﻊ ﻧﻔ ﹰ ﻒ ﻭﻣﻦ ﻓﻴ ﻪ ﹺﺭ ﻋﻠﻰ ﺻﱯ ﻭﳎﻨﻮﻥ ،ﻭﻻ ﻋﻠﻰ ﺭﻗﻴ ﹴﻖ .ﻓﻨﺴﻚ ﻏﲑﹺ ﺍﳌﻜﱠﻠ
ﻟﻠﺤﺞ ،ﺑﻮﺟﺪﺍ ﻥ ﺍﻟﺰﺍ ﺩ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﺎﹰ ،ﻭﺃﺟ ﺮ ﹶﺓ ﺧﻔ ﹴﲑ ﺃﻱ ﳎ ﹴﲑ ﻳﺄ ﻣ ﻦ ﻣ ﻌ ﻪ ﻭﺍﻟﺮﺍ ﺣﻠﹶﺔ ﺃﻭ ﲦﻨﻬﺎ :ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻪ
ﺴ ﻮﺗﻪ ﺇﱃ ﺐ ﻋﻠﻴ ﻪ ﻧﻔ ﹶﻘﺘﻪ ﻭ ﻛ ﻒ ﻋﻦ ﺍﳌﺸ ﹺﻲ ﻣﻊ ﻧﻔﻘﺔ ﻣﻦ ﳚ ﲔ ﻣﻜﹼﺔ ﻣﺮﺣﻠﺘﺎ ﻥ ﺃﻭ ﺩﻭﻧﻬﻤﺎ ﻭﺿﻌ ﻭﺑ
ﺲ ﻭﺍﳌﺎﻝﹺ ،ﻭﻟﻮ ﻣﻦ ﺭﺻ ﺪﻱ ،ﻭﺇﻥ ﻗ ﹼﻞ ﻣﺎ ﻁ ﺃﻳﻀﹰﺎ ﻟﻠﻮﺟﻮﺏ :ﺃ ﻣ ﻦ ﺍﻟﻄﹼﺮﻳ ﹺﻖ ﻋﻠﻰ ﺍﻟﻨﻔ ﹺ ﺍﻟﺮﺟﻮﻉ .ﻭﻳﺸﺘﺮ ﹸ
ﺾ ﺍﻷﺣﻮﺍ ﹺﻝ ﺃﻭ ﺍﺳﺘﻮﻳﺎ: ﺝ ﰲ ﺑﻌ ﹺ ﺐ ﺍﻟﺒﺤﺮﹺ ،ﻓﺈﹺﻥ ﻏﻠﺐ ﺍﳍﹶﻼ ﻙ ﳍﻴﺠﺎ ﻥ ﺍﻷﻣﻮﺍ ﹺ ﻳﺄﺧﺬﻩ ،ﻭ ﹶﻏﻠﹶﺒ ﹸﺔ ﺍﻟﺴﻼ ﻣ ﺔ ﻟﺮﺍﻛ ﹺ
ﺏ ﻓﻴﻪ ﻟﻪ ﻭﻟﻐﲑﻩ. ﺤﺮﻡ ﺍﻟﺮﻛﻮ ﱂ ﳚﺐ ،ﺑﻞ ﻳ
ﺝ ﻣﻌﻬﺎ ﳏ ﺮﻡ ،ﺃﻭ ﺯﻭﺝ ،ﺃﻭ ﻧﹺﺴ ﻮ ﹲﺓ ﺛﻘﺎﺕ ،ﻭﻟﻮ ﺇﹺﻣﺎﺀٌ، ﺏ ﻋﻠﻰ ﺍﳌﺮﺃ ﺓ ﻣﻊ ﻣﺎ ﺫﻛﺮ ﺃﻥ ﳜ ﺮ ﻁ ﻟﻠﻮﺟﻮ ﹺ ﻭ ﺷ ﹺﺮ ﹶ
ﺏ ﺃﻥ ﲣﺮﺝ ﻣﻊ ﺼﺮ ،ﺃﻭ ﻛﺎﻧﺖ ﰲ ﻗﺎﻓﹶﻠ ﺔ ﻋﻈﻴﻤﺔ ،ﻭﳍﺎ ﺑﻼ ﻭﺟﻮ ﹴ ﳊ ﺮ ﻣ ﺔ ﺳ ﹶﻔﺮﹺﻫﺎ ﻭﺣﺪﻫﺎ ،ﻭﺇﻥ ﹶﻗ ﻭﺫﻟﻚ ﹸ
ﺼ ﺮ ﺍﻟﺴﻔﺮ ،ﺃﻭ ﺝ ﻟﺘﻄﻮﻉﹴ ،ﻭﻟﻮ ﻣ ﻊ ﻧﹺﺴﻮ ﺓ ﻛﺜ ﲑﺓ ،ﻭﺇﻥ ﹶﻗ ﺲ ﳍﺎ ﺍﳋﹸﺮﻭ ﺽ ﺍﻹِﺳﻼﻡﹺ ،ﻭﻟﻴ ﺍﻣﺮﺃ ﺓ ﺛﻘ ﺔ ﻷﺩﺍ ِﺀ ﹶﻓ ﺮ ﹺ
ﺤ ﺮ ﻡ ﻋﻠﻰ ﺍﳌ ﱠﻜﻴ ﺔ ﺍﻟﺘﻄ ﻮﻉ ﺑﺎﻟ ﻌ ﻤ ﺮ ﺓ ﻣﻦ ﺍﻟﺘﻨﻌﻴ ﹺﻢ ﻣ ﻊ ﺍﻟﻨﺴﺎﺀ ،ﺧﻼﻓﹰﺎ ﳌﹶﻦﺻﺮﺣﻮﺍ ﺑﺄﻧﻪ ﻳ ﻛﺎﻧﺖ ﺷ ﻮﻫﺎﺀ .ﻭﻗﺪ
ﻁ ﺍﻟﻌﺰ ﹺﻡ ﻋﻠﻰ ﺍﻟﻔﻌ ﹺﻞ ﺥ( ﻻ ﻋﻠﻰ ﺍﻟ ﹶﻔ ﻮ ﹺﺭ .ﻧﻌﻢ ،ﺇﳕﺎ ﳚﻮ ﺯ ﺍﻟﺘﺄﺧ ﲑ ﺑﺸﺮ ﻉ ﻓﻴ ﻪ )ﻣﺮﺓ( ﻭﺍﺣ ﺪ ﹰﺓ ﰲ ﺍﻟ ﻌ ﻤ ﹺﺮ )ﺑﺘﺮﺍ ﹴ ﻧﺎ ﺯ
ﻒ ﻣﺎ ﹴﻝ ﺑﻘﺮﻳﻨﺔ ،ﻭﻟﻮ ﺿﻌﻴﻔ ﺔ. ﰲ ﺍﳌﺴﺘﻘﺒﻞﹺ ،ﻭﺃﻥ ﻻ ﻳﺘﻀﻴﻘﺎ ﻋﻠﻴﻪ ﺑﻨﺬﺭﹴ ،ﺃﻭ ﻗﻀﺎﺀٍ ،ﺃﻭ ﺧﻮﻑ ﻋﻀﺐﹴ ،ﺃﻭ ﺗﹶﻠ
ﺲ ﺳﻨﲔ ﳋ ﹴﱪ ﻓﻴ ﻪ. ﺐ ﻋﻠﻰ ﺍﻟﻘﺎ ﺩ ﹺﺭ ﺃﻥ ﻻ ﻳﺘ ﺮ ﻙ ﺍﳊ ﺞ ﰲ ﻛﻞ ﲬ ﹺ ﻭﻗﻴﻞ ﳚ
ﻚ ﻣ ﻦ ﺗ ﺮ ﹶﻛﺘ ﻪ ﻛﻤﺎ ﺗ ﹾﻘﻀﻰ ﻣﻨ ﻪ ﺩﻳﻮﻧ ﻪ ﻓﻠﻮ ﱂ ﺗ ﹸﻜ ﻦ ﻟ ﻪ ﺗﺮﻛ ﹸﺔ ﺴ ﺖ ﻋﻠﻴﻪ ﻧ ﺐ ﺇﻧﺎﺑ ﹲﺔ ﻋﻦ ﻣﻴ ]ﻓﺮﻉ[ :ﲡ
ﻚﺏ ﻋﺎ ﹺﺟ ﹴﺰ ﻋﻦ ﺍﻟﻨﺴ ﺳ ﻦ ﻟﻮﺍ ﹺﺭﺛ ﻪ ﺃﻥ ﻳﻔ ﻌﹶﻠ ﻪ ﻋﻨﻪ ،ﻓﻠﻮ ﻓﻌﹶﻠ ﻪ ﺃﺟﻨﱯ ،ﺟﺎﺯ ،ﻭﻟﻮ ﺑﻼ ﺇﺫﻥ ،ﻭﻋﻦ ﺁﻓﺎﻗﻲ ﻣﻌﻀﻮ ﹴ
ﺏ ﻳﻮ ﻡ ﺖ ﻋﻤﺎ ﻳﺤﺘﺎﺟﻪ ﺍﳌﻌﻀﻮ ﻀﹶﻠ ﺽ ﻻ ﻳ ﺮﺟﻰ ﺑﹺﺮﺅﻩ ﺑﹸﺄﺟﺮ ﺓ ﻣﺜ ﹴﻞ ﹶﻓ ﺑﻨﻔﺴﻪ :ﻟﻨﺤ ﹺﻮ ﺯﻣﺎﻧﺔ ،ﺃﻭ ﻣ ﺮ ﹴ
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ﺏ ﺑﻐ ﹺﲑ ﺇﺫﹺﻧﻪ ،ﻷﻥ ﺍﳊ ﺞ
ﺤ ﺞ ﻋﻦ ﻣ ﻌﻀﻮ ﹴ ﺼ ﺢ ﺃﻥ ﻳ ﺴ ﻪ ﻭﻋﻴﺎﻟﻪ ﺑﻌ ﺪﻩ ،ﻭﻻ ﻳ
ﺍﻻﺳﺘﺌﹾﺠﺎﺭﹺ ،ﻭﻋﻤﺎ ﻋﺪﺍ ﻣ ﺆﻧﺔ ﻧﻔ ِ
ﺏ ﺃﻫ ﹸﻞ ﳍﺎ ﻭﻟﻺِﺫ ﻥ. ﻳ ﹾﻔﺘ ﻘ ﺮ ﻟﻠﻨﻴﺔ ،ﻭﺍﳌﻌﻀﻮ
)ﺃﺭﻛﺎﻧﻪ( ﺃﻱ ﺍﳊ ﺞ :ﺳﺘ ﹲﺔ .ﺃﺣﺪﻫﺎ) :ﺇﺣﺮﺍ ﻡ( ﺑﻪ ،ﺃﻱ ﺑﻨﻴﺔ ﺩﺧﻮ ﹴﻝ ﻓﻴﻪ ،ﳋﱪ" :ﺇﳕﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ﺑﺎﻟﻨﻴﺎﺕ".
ﺖ ﺑ ﻪ ﷲ ﺗﻌﺎﱃ ﻟﺒﻴﻚ ﺖ ﺍﳊﺞ ،ﻭﺃ ﺣ ﺮ ﻣ
ﺴﻨﺎﻥ ﻓﻴﻘﻮ ﹸﻝ ﺑﻘﻠﹺﺒ ﻪ ﻭﻟﺴﺎﹺﻧ ﻪ :ﻧ ﻮﻳ ﻭﻻ ﳚﺐ ﺗﻠﻔﻆ ﺎ ،ﻭﺗﻠﺒﻴﺔ ،ﺑﻞ ﻳ
ﻱ ﺟﺰ ٍﺀ ﻣﻨﻬﺎ ﻭﻟﻮ ﳊﻈﺔﹰ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻑ ﹺﺑ ﻌ ﺮﻓﹶﺔ( ﺃﻱ ﺣﻀﻮﺭ ﻩ ﺑﺄ ﺍﻟﻠ ﻬ ﻢ ﻟﺒﻴﻚ ﺇﱃ ﺁﺧﺮﹺﻩ) .ﻭ( ﺛﺎﻧﻴﻬﺎ) :ﻭﻗﻮ
ﻱ" :ﺍﳊ ﺞ ﻋ ﺮﻓﹶﺔ" ﻭﻟﻴﺲ ﻣﻨﻬﺎ :ﻣﺴﺠ ﺪ ﺇﺑﺮﺍﻫﻴ ﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻻ ﳕﺮﺓ. ﻧﺎﺋﻤﺎﹰ ،ﺃﻭ ﻣﺎ ﺭﺍﹰ ،ﳋ ﹺﱪ ﺍﻟﺘﺮﻣﺬ
ﺖ ﻋﺮﻓﺔ ،ﻗﻴﻞ :ﻷﻥ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻀ ﹸﻞ ﻟﻠ ﱠﺬﻛﹶﺮ ﲢﺮﻱ ﻣﻮﻗﻔﹸﻪ ،ﻭﻫﻮ ﻋﻨ ﺪ ﺍﻟﺼﺨﺮﺍﺕ ﺍﳌﻌﺮﻭﻓﺔ .ﻭ ﺳ ﻤﻴ ﻭﺍﻷﻓ
ﺲ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭﻫﻮ ﺗﺎﺳ ﻊ ﺫﻱ ﺍﳊﺠﺔ) ،ﻭ( ﺑﲔ ﺗﻌﺎﺭﻓﺎ ﺎ ،ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ .ﻭﻭﻗﺘﻪ )ﺑﲔ ﺯﻭﺍ ﹴﻝ( ﻟﻠﺸﻤ ﹺ
ﻕ ﺩ ﻡ ﹶﲤﺘ ﹴﻊ ﻧﺪﺑﹰﺎ) .ﻭ( ﺛﺎﻟﺜﹸﻬﺎ:ﲔ ﺍﻟﻠﻴ ﹺﻞ ﻭﺍﻟﻨﻬﺎﺭﹺ ،ﻭﺇﻻ ﺃﺭﺍ ﻉ )ﻓﺠ ﹺﺮ( ﻳﻮ ﹺﻡ )ﳓ ﹴﺮ( .ﻭ ﺳ ﻦ ﻟ ﻪ ﺍﳉﻤ ﻊ ﺑ ﻃﻠﻮ ﹺ
ﻑ ﻟﻴﻠ ﺔ ﺍﻟﻨﺤﺮﹺ ،ﻭﻫﻮ ﺃﻓﻀ ﹸﻞ ﺍﻷﺭﻛﹶﺎﻥ ،ﺣﱴ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ،ﺧﻼﻓﹰﺎ ﺿ ﺔ( ﻭﻳﺪﺧﻞ ﻭﻗﺘﻪ ﺑﺎﻧﺘﺼﺎ ﻑ ﺇﻓﺎ
)ﻃﻮﺍ
ﻒ ﺑﹺﻌﺮﻓﺔ، ﻑ ﻗﺪﻭ ﹴﻡ ﻣﺎ ﱂ ﻳﻘ ﻟﻠﺰﺭﻛﺸ ﻲ) .ﻭ( ﺭﺍﺑﻌﻬﺎ ) :ﺳ ﻌ ﻲ( ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍ ﹶﳌ ﺮ ﻭ ﺓ ) ﺳﺒﻌﹰﺎ( ﻳﻘﻴﻨﹰﺎ ﺑﻌﺪ ﻃﻮﺍ
ﻚ ﰲ ﻋﺪﺩﻫﺎ ﻗﺒﻞ ﻓﺮﺍ ﻏ ﻪ ﺃﺧ ﹶﺬ ﺠ ﹺﺰﻩ ،ﻭﻟﻮ ﺷ ﺿ ﺔ .ﻓﻠﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺩﻭ ﹶﻥ ﺍﻟﺴﺒﻊ ﱂ ﻳ ﻑ ﺇﻓﺎ ﺃﻭ ﺑﻌ ﺪ ﻃﻮﺍ
ﻑ ﺍﻹِﻓﺎﺿﺔ ،ﺑﻞ ﺴ ﻌ ﹺﻲ ﺑﻌ ﺪ ﻃﻮﺍ ﺏ ﻟ ﻪ ﺇﻋﺎ ﺩ ﹸﺓ ﺍﻟ ﻑ ﺍﻟﻘﺪﻭ ﹺﻡ ﱂ ﻳﻨ ﺪ ﺑﺎﻷﻗﻞﹼ ،ﻷﻧﻪ ﺍﳌﹸﺘﻴﻘﹼﻦ .ﻭ ﻣ ﻦ ﺳﻌﻰ ﺑﻌ ﺪ ﻃﻮﺍ
ﺤﺴﺐ ﻉ ﻓﺈﹺﻥ ﺑﺪﺃ ﺑﺎﳌﹶﺮﻭﺓ ﱂ ﻳ ﺐ ﺃﻥ ﻳﺒﺪﺃ ﻓﻴﻪ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﺑﺎﻟﺼﻔﺎ ﻭﳜﺘ ﻢ ﺑﺎ ﹶﳌ ﺮﻭﺓ ﻟﻼﺗﺒﺎ ﹺ ﻳﻜﺮﻩ .ﻭﳚ
ﺴ ﻦ ﻟﻠﺬﱠﻛﺮ ﺃﻥ ﻣﺮﻭ ﺭ ﻩ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺼﻔﺎ ﻭﺫﻫﺎﺑ ﻪ ﻣﻦ ﺍﻟﺼﻔﺎ ﺇﱃ ﺍﳌﹶﺮﻭﺓ ﻣﺮﺓ ﻭﻋﻮﺩﻩ ﻣﻨﻬﺎ ﺇﻟﻴﻪ ﻣﺮﺓ ﺃﺧﺮﻯ .ﻭﻳ
ﺴ ﻌ ﹺﻲ ﻭﺁ ﺧﺮﻩ ،ﻭﻳ ﻌﺪﻭ ﺍﻟﺬﱠﻛ ﺮ ﰲ ﺍﻟ ﻮ ﺳﻂ، ﻳﺮﻗﻰ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﹶﻗ ﺪ ﺭ ﻗﺎ ﻣ ﺔ .ﻭﺃﻥ ﳝﺸﻲ ﺃ ﻭ ﹶﻝ ﺍﻟ
ﻭﳏﻠﹼﻬﻤﺎ ﻣﻌﺮﻭﻑ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﺇﺯﺍﻟ ﹸﺔ ﺷ ﻌ ﹴﺮ( ﻣﻦ ﺍﻟﺮﺃﺱﹺ ،ﲝﻠﻖ ﺃﻭ ﺗﻘﺼﲑ ،ﻟﺘﻮﻗﻒ ﺍﻟﺘﺤﹼﻠ ﹺﻞ ﻋﻠﻴ ﻪ ﻭﺃﻗﻞ
ﺏ ﺍﻟﺘﻌﻤﻴ ﹺﻢ .ﻭﺗﻘﺼ ﲑ ﺍﳌﺮﺃﺓ ﺙ ﺷ ﻌﺮﺍﺕ ،ﻓﺘﻌﻤﻴﻤ ﻪ ﻟﺒﻴﺎ ﻥ ﺍﻷﻓﻀﻞﹺ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺃ ﺧ ﹶﺬ ﻣﻨ ﻪ ﻭﺟﻮ ﻣﺎ ﳚﺰﻯﺀ ﺛﻼ ﹶ
ﻑ ﻟﻠﺮﻛ ﹺﻦ ﻓﻴﺴﻌﻰ ﺇﻥ ﱂ ﻳﻜ ﻦ ﳊ ﹾﻠﻖﹺ ،ﻭﻳﻄﻮ ﺃﻭﱃ ﻣﻦ ﺣ ﹾﻠﻘﻬﺎ ،ﺛﹸﻢ ﻳ ﺪﺧﻞ ﻣﻜﹼﺔ ﺑﻌﺪ ﺭ ﻣ ﹺﻲ ﺟ ﻤ ﺮ ﺓ ﺍﻟ ﻌ ﹶﻘﺒ ﺔ ﻭﺍ ﹶ
ﻑ ﻭﺍﻟﺴﻌ ﻲ ﻻ ﺁﺧ ﺮ ﻟﻮﻗﺘﻬﺎ .ﻭﻳﻜﺮ ﻩ ﺗﺄﺧﲑﻫﺎ ﳊ ﹾﻠ ﻖ ﻭﺍﻟﻄﻮﺍ ﻀ ﹸﻞ ﻭﺍ ﹶ ﻑ ﺍﻟﻘﹸﺪﻭ ﹺﻡ ﻛﻤﺎ ﻫﻮ ﺍﻷﻓ ﺳﻌﻰ ﺑﻌ ﺪ ﻃﻮﺍ
ﻋﻦ ﻳ ﻮ ﹺﻡ ﺍﻟﻨﺤﺮ ،ﻭﺃﺷ ﺪ ﻣﻨﻪ :ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖﹺ ،ﰒ ﻋﻦ ﺧﺮﻭﺟ ﻪ ﻣﻦ ﻣﻜﹼﺔ) .ﻭ( ﺳﺎﺩﺳﻬﺎ:
ﻑ ﺍﻟﺮﻛ ﹺﻦ ﻭﺍﳊﻠ ﹺﻖ )ﺗﺮﺗﻴﺐ( ﺑﲔ ﻣﻌﻈ ﹺﻢ ﺃﺭﻛﺎﻧﹺﻪ ﺑﺄﻥ ﻳ ﹶﻘﺪﻡ ﺍﻹِﺣﺮﺍ ﻡ ﻋﻠﻰ ﺍﳉﻤﻴﻊﹺ ،ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻃﻮﺍ
ﻑ ﺍﻟﻘﺪﻭ ﹺﻡ ﻭﺩﻟﻴﻠﹸﻪ ﺍﻻﺗﺒﺎﻉ) .ﻭﻻ ﲡﺒ ﺮ( ﺃﻱ ﺍﻷﺭﻛﺎﻥ ،ﹺﺑ ﺪ ﹴﻡ(. ﺴ ﻊ ﺑﻌﺪ ﻃﻮﺍ ﻑ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﺇﻥ ﱂ ﻳ ﻭﺍﻟﻄﻮﺍ
ﻑ( ﻣﻦ ﺍﻷﺭﻛﺎ ﻥ ﺍﻟﺴﺘﺔ )ﺃﺭﻛﺎﻥ ﺍﻟﻌﻤﺮﺓ( ﻟﺸﻤﻮ ﹺﻝ ﺍﻷﺩﻟﹼﺔ ﳍﺎ ﻭﻇﺎﻫ ﺮ ﺃ ﹼﻥ ﻭﺳﻴﺄﰐ ﻣﺎ ﳚﱪ ﺑﺎﻟﺪﻡ) .ﻭﻏﲑ ﻭﻗﻮ
ﺐ ﻓﻴﻬﺎ ﰲ ﺟﻤﻴ ﹺﻊ ﺍﻷﺭﻛﺎﻥ. ﺐ ﺗﺄ ﺧ ﲑ ﻩ ﻋﻦ ﺳ ﻌﻴﹺﻬﺎ ،ﻓﺎﻟﺘﺮﺗﻴ
ﺍﳊﻠ ﻖ ﳚ
94
]ﺗﻨﺒﻴﻪ[ :ﻳﺆﺩﻳﺎﻥ ﺑﺜﻼﺛ ﺔ ﺃﻭ ﺟ ﺔ :ﺇﻓﺮﺍﺩ :ﺑﺄﻥ ﳛ ﺞ ﰒ ﻳﻌﺘﻤﺮ .ﻭﲤﺘﻊ :ﺑﺄﻥ ﻳﻌﺘﻤﺮ ﰒ ﳛ ﺞ .ﻭﻗﺮﺍﻥ :ﺑﺄﻥ
ﺤ ﹺﺮ ﻡ ﻤﺎ ﻣﻌﹰﺎ .ﻭﺃﻓﻀﻠﻬﺎ :ﺇﻓﺮﺍﺩ ﺇﻥ ﺍﻋﺘﻤﺮ ﻋﺎﻣﻪ ﰒ ﲤﺘﻊ .ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﹺﻥ :ﺩ ﻡ ﺇﻥ ﱂ ﻳ
ﺠ ﺪ ﺍﳊﺮﺍ ﹺﻡ ﻭﻫﻢ ﻣﻦ ﺩﻭﻥ ﻣﺮﺣﻠﺘﲔ. ﻳﻜﹸﻦ ﻣﻦ ﺣﺎﺿﺮﻱ ﺍﳌﺴ ﹺ
ﺚ) .ﻭ( ﺛﺎﻧﻴﻬﺎ ) :ﺳﺘ ﺮ( ﻟ ﻌ ﻮ ﺭ ﺓ ﻗﺎ ﺩﺭﹴ ،ﻓﻠﻮ
ﺙ ﻭ ﺧﺒ ﻁ ﺍﻟﻄﻮﺍﻑ( ﺳﺘﺔ :ﺃﺣﺪﻫﺎ ) :ﹸﻃ ﻬ ﺮ( ﻋﻦ ﺣ ﺪ )ﻭﺷﺮﻭ ﹸ
ﺼ ﹸﻞ) .ﻭ( ﺛﺎﻟﺜﻬﺎ) :ﻧﻴﺘ ﻪ( :ﺃﻱ ﺍﻟﻄﹼﻮﺍﻑ، ﺯﺍﻻ ﻓﻴﻪ ﺟﺪﺩ ،ﻭﺑﻨﻰ ﻋﻠﻰ ﻃﻮﺍﻓﻪ ،ﻭﺇ ﹾﻥ ﺗ ﻌ ﻤ ﺪ ﺫﻟﻚ ،ﻭﻃﺎ ﹶﻝ ﺍﻟ ﹶﻔ
ﺠ ﹺﺮ ﺍﻷ ﺳ ﻮ ﺩ
ﳊ ﻚ ﻛﺴﺎﺋ ﹺﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﺇﻻ ﻓﻬﻲ ﺳﻨﺔ) .ﻭ( ﺭﺍﺑﻌﻬﺎ) :ﺑﺪﺅﻩ ﺑﺎ ﹶ ﺴ )ﺇﻥ ﺍﺳﺘ ﹶﻘ ﱠﻞ( ﺑﺄﻥ ﱂ ﻳﺸ ﻤ ﹾﻠ ﻪ ﻧ
ﱐﻒ ﲜﺎﻧﹺﺒ ﻪ ﻣﻦ ﹺﺟ ﻬ ﺔ ﺍﻟﻴﻤﺎ ﹼ ﺻ ﹶﻔ ﹸﺔ ﺍﶈﺎﺫﺍﺓ :ﺃﻥ ﻳﻘ ﳏﺎﺫﻳﹰﺎ ﻟﻪ( ﰲ ﻣﺮﻭ ﹺﺭ ﻩ )ﹺﺑﺒ ﺪﹺﻧ ﻪ( :ﺃﻱ ﲜﻤﻴ ﹺﻊ ﺷ ﹼﻘ ﻪ ﺍ َﻷﻳﺴﺮ .ﻭ
ﺠﻌﻞ ﺠ ﹺﺮ ﻋﻦ ﳝﻴﹺﻨ ﻪ ﰒ ﻳﻨﻮﻱ ،ﰒ ﳝﺸﻲ ﻣﺴﺘﻘﹺﺒﹶﻠ ﹸﺔ ﺣﱴ ﳚﺎﻭﹺﺯﻩ ،ﻓﺤﻴﻨﺌ ﺬ ﻳﻨ ﹶﻔﺘﻞ ﻭﻳ ﺚ ﻳﺼ ﲑ ﲨﻴ ﻊ ﺍﳊ ﲝﻴ ﹸ
ﺖ ﻋﻦ ﻳﺴﺎ ﹺﺭ ﻩ( ﻣﺎ ﺭﹰﺍ ﺗﻠﻘﺎ َﺀ ﺖ ﺇﻻ ﰲ ﻫﺬﺍ) .ﻭ( ﺧﺎﻣﺴﻬﺎ) :ﺟﻌ ﹸﻞ ﺍﻟﺒﻴ ﻳﺴﺎﺭﻩ ﻟﻠﺒﻴﺖ ،ﻭﻻ ﳚﻮ ﺯ ﺍﺳﺘﻘﺒﺎ ﹸﻝ ﺍﻟﺒﻴ
ﻒ ﺷﻴﺌﹰﺎ ﻣﻦ ﺠ ﹺﺮ ﻩ ﻟﻼﺗﺒﺎﻉ ﻓﺈﻥ ﺧﺎﻟ ﺐ ﻛﻮﻧﻪ ﺧﺎﺭﹺﺟﹰﺎ ﺑﻜ ﹼﻞ ﺑ ﺪﹺﻧ ﻪ ﺣﱴ ﺑﻴ ﺪ ﻩ ﻋﻦ ﺷﺎ ﹸﺫﺭﻭﺍﻧﻪ ﻭ ﺣ ﻭﺟ ﹺﻬﻪ ،ﻓﻴﺠ
ﺼ ﺢ ﻃﻮﺍﻓﹸﻪ ،ﻭﺇﺫﺍ ﺍﺳﺘﻘﺒﻞ ﺍﻟﻄﺎﺋﻒ ﻟﻨﺤﻮ ﺩﻋﺎﺀ ﻓﻠﻴﺤﺘﺮﹺﺯ ﻋﻦ ﺃﻥ ﳝ ﺮ ﻣﻨﻪ ﺃﺩﱏ ﺟﺰ ٌﺀ ﻗﺒﻞ ﻋ ﻮ ﺩ ﻩ ﺫﻟﻚ ﱂ ﻳ
ﺖ ﻋﻦ ﻳﺴﺎﺭﹺﻩ .ﻭﻳ ﹾﻠﺰﻡ ﻣﻦ ﻗﺒﻞ ﺍﳊﺠﺮ ﺃﻥ ﻳﻘ ﺮ ﻗﺪ ﻣﻴ ﻪ ﰲ ﳏﻠﻬﻤﺎ ﺣﱴ ﻳﻌﺘﺪﻝ ﻗﺎﺋﻤﺎﹰ ،ﻓﺈﹺﻥ ﺭﺃﺳﻪ ﺇﱃ ﺟ ﻌ ﹺﻞ ﺍﻟﺒﻴ
ﺖ ﺍﳌﻜﺮﻭﻩ ،ﻓﺈﹺﻥ ﺗ ﺮ ﻙ ﺣﺎ ﹶﻝ ﺍﻟﺘﻘﺒﻴﻞ ﰲ ﺟﺰ ٍﺀ ﻣﻦ ﺍﻟﺒﻴﺖ) .ﻭ( ﺳﺎﺩﺳﻬﺎ) :ﻛﻮﻧﻪ ﺳﺒﻌﹰﺎ( ﻳﻘﻴﻨﺎﹰ ،ﻭﻟﻮ ﰲ ﺍﻟﻮﻗ
ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻭﺇﻥ ﻗ ﱠﻞ ﱂ ﳚﺰﹺﺋﻪ.
ﺠ ﹺﺮ( ﺍﻷﺳﻮﺩ ﺑﻴ ﺪﻩ) ،ﻭ( ﺃﻥ )ﻳﺴﺘﻠ ﻤ ﻪ ﰲ ﻛﻞ ﹶﻃ ﻮﻓﹶﺔ( ،ﻭﰲ ﳊﻒ )ﺑﺎﺳﺘﻼ ﹺﻡ ﺍ ﹶ )ﻭ ﺳ ﻦ ﺃﻥ ﻳﻔﺘﺘﺢ( ﺍﻟﻄﺎﺋ
ﺍﻷﻭﺗﺎ ﹺﺭ ﺁﻛﹶﺪ ،ﻭﺃﻥ ﻳﻘﺒﻠﹶﻪ ،ﻭﻳﻀ ﻊ ﺟﺒﻬﺘﻪ ﻋﻠﻴﻪ) ،ﻭ( ﻳﺴﺘﻠ ﻢ )ﺍﻟﺮﻛ ﻦ( ﺍﻟﻴﻤﺎﱐ ،ﻭﻳﻘﺒ ﹶﻞ ﻳ ﺪ ﻩ ﺑﻌ ﺪ ﺍﺳﺘﻼ ﻣﻪ،
ﻉ ﻣﺸﹺﻴ ﻪ ﻣﻘﺎﺭﹺﺑﹰﺎ ﺧﻄﺎﻩ، ﻑ ﺑﻌ ﺪ ﻩ ﺳﻌﻲ( ﺑﺈﹺﺳﺮﺍ ﹺ
ﺕ )ﺍﻟﺜﻼﺙ ﺍ ُﻷﻭﻝ ﻣ ﻦ ﻃﻮﺍ )ﻭ( ﺃ ﹾﻥ )ﻳ ﺮﻣﻞ ﹶﺫ ﹶﻛ ﺮ( ﰲ ﺍﻟ ﱠﻄﻮﻓﺎ
ﺙ ﺍﻷﻭﻝ :ﻻ ﻳﻘﻀﻴﻪ ﰲ ﻉ ﻭﻟﻮ ﺗ ﺮ ﻙ ﺍﻟ ﺮ ﻣ ﹶﻞ ﰲ ﺍﻟﺜﻼ ﻭﺃﻥ ﳝﺸﻲ ﰲ ﺍﻷﺭﺑﻌ ﺔ ﺍﻷﺧﲑ ﺓ ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﻟﻼﺗﺒﺎ ﹺ
ﺏ ﻣﻨﻪ ﻭﺍﻟﺮﻣ ﹸﻞ: ﺽ ﺍﻟ ﹸﻘ ﺮ
ﺏ ﺍﻟﺬﻛ ﺮ ﻣﻦ ﺍﻟﺒﻴﺖ ،ﻣﺎ ﱂ ﻳﺆ ﺫ ﺃﻭ ﻳﺘﺄ ﹼﺫ ﺑﺰ ﺣ ﻤﺔ ،ﻓﻠﻮ ﺗﻌﺎ ﺭ ﺴ ﻦ ﺃﻥ ﻳﻘﺮ ﺍﻟﺒﻘﻴﺔ .ﻭﻳ
ﻑ ﻳ ﺮ ﻣ ﹸﻞ ﻓﻴﻪ ،ﻭﻛﺬﺍ ﰲ ﺲ ﺍﻟﻌﺒﺎﺩﺓ ،ﹶﺃﻭﱃ ﻣﻦ ﺍﳌﺘﻌﻠﱢﻖ ﲟﻜﺎﺎ ،ﻭﺃﻥ ﻳﻀﻄﹶﺒ ﻊ ﰲ ﻃﻮﺍ ﹸﻗﺪﻡ ،ﻷﻥ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻨﻔ ﹺ
ﺴﻌﻲ :ﻭﻫﻮ ﺟ ﻌ ﹸﻞ ﻭﺳﻂ ﺭﺩﺍﺋ ﻪ ﲢﺖ ﻣﻨﻜﹺﺒ ﻪ ﺍﻷﳝﻦﹺ ،ﻭ ﹶﻃﺮﻓﻴ ﻪ ﻋﻠﻰ ﺍﻷﻳﺴﺮ ﻟﻼﺗﺒﺎﻉ ﻭﺃﻥ ﻳﺼﻠ ﻲ ﺑﻌ ﺪ ﻩ ﺍﻟ
ﻒ ﺍﳌﹸﻘﺎﻡﹺ ،ﻓﻔﻲ ﺍﳊﺠﺮ. ﺭﻛﻌﺘﲔ ﺧﻠ
ﻑ ﻋﻨ ﺪ ﺩﺧﻮ ﹺﻝ ﺍﳌﺴﺠ ﺪ ﻟﻼﺗﺒﺎﻉﹺ ،ﺭﻭﺍﻩ ﺴ ﻦ ﺃ ﹾﻥ ﻳﺒﺪﹶﺃ ﻛ ﹼﻞ ﻣ ﻦ ﺍﻟ ﱠﺬﻛﹶﺮ ﻭﺍﻷُﻧﺜﻰ ﺑﺎﻟﻄﻮﺍ ]ﻓﺮﻉ[ :ﻳ
ﺕ ﻓﺮﺽﹴ ،ﺃﻭ ﺭﺍﺗﺒ ﺔ ﻣﺆ ﱠﻛ ﺪ ﺓ ﻓﻴﺒﺪﺃ ﺎ ﻻ ﺑﺎﻟﻄﻮﺍﻑ. ﻑ ﻓﻮ ﺍﻟﺸﻴﺨﺎﻥ ﺇﻻ ﺃﻥ ﳚ ﺪ ﺍﻹِﻣﺎ ﻡ ﰲ ﻣﻜﺘﻮﺑﺔ ،ﺃﻭ ﳜﺎ
ﺕ ﺍﳊ ﺞ ﳌﻦ ﺕ( ﻓﻤﻴﻘﺎ ﺐ ﺑﺘﺮ ﻛ ﻪ ﺍﻟ ﻔ ﺪﻳ ﹸﺔ )ﺇﺣﺮﺍ ﻡ ﻣﻦ ﻣﻴﻘﺎ )ﻭﻭﺍﺟﺒﺎﺗﻪ( ﺃﻱ ﺍﳊ ﺞ ﲬﺴﺔﹲ ،ﻭﻫﻮ ﻣﺎ ﳚ
ﺼ ﺮ ﲟﻜﺔ :ﻫﻲ .ﻭﻫﻮ ﻟﻠﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻟﻠ ﻤﺘﻮ ﺟ ﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ :ﺫﻭ ﺍﳊﻠﻴ ﹶﻔ ﺔ ﺍﳌﺴﻤﺎﺓ ﺑﺒﺌ ﹺﺮ ﻋﻠ ﻲ .ﻭ ﻣ ﻦ ﺍﻟﺸﺎ ﹺﻡ ﻭ ﻣ
ﺸﺮﹺﻕ :ﺫﺍﺕ ﻋﺮﻕ.
ﺤ ﹶﻔ ﹸﺔ .ﻭﻣﻦ ﺎﻣﺔ ﺍﻟﻴ ﻤ ﹺﻦ :ﻳﻠﻤﻠﻢ ،ﻭﻣﻦ ﳒﹾﺪ ﺍﻟﻴ ﻤ ﹺﻦ ﻭﺍﳊﺠﺎ ﹺﺯ :ﻗﺮﻥ .ﻭ ﻣ ﻦ ﺍ ﹶﳌ
ﳉ
ﺏ :ﺍ ﹸ
ﻭﺍ ﹶﳌ ﻐ ﹺﺮ
95
ﺕ ﻟﻪ ﰲ ﺕ ﻣﻦ ﻻ ﻣﻴﻘﺎ ﳊ ﺪﻳﺒﻴﺔ .ﻭﻣﻴﻘﺎ ﳉﻌﺮﺍﻧﺔﹸ ،ﻓﺎﻟﺘﻨﻌﻴﻢ ،ﻓﺎ ﹸ
ﳊﻞﹼ ،ﻭﺃﻓﻀﻠﹸﻪ ﺍ ﺕ ﺍﻟ ﻌ ﻤ ﺮ ﺓ ﳌﻦ ﺑﺎﳊ ﺮ ﹺﻡ ﺍ
ﻭﻣﻴﻘﺎ
ﺕ ﺍﻟﻮﺍﺭﹺﺩ ﺇﻥ ﺣﺎﺫﺍ ﻩ ﰲ ﺑ ﺮ ﺃﻭ ﲝﺮﹴ ،ﻭﺇﻻ ﻓﻤﺮﺣﻠﺘﺎﻥ ﻣﻦ ﻣﻜﹼﺔ ،ﻓﻴﺤ ﹺﺮ ﻡ ﺍﳉﺎﺋﻲ ﰲ ﺍﻟﺒﺤ ﹺﺮ ﻃﺮﻳﻘﻪ :ﳏﺎﺫﹶﺍ ﹸﺓ ﺍﳌﻴﻘﺎ
ﺐ ﺍﶈﺮﻡ ﺍﻟﺬﻱ ﳛﺎﺫﻱ ﻳﻠﻤﻠﻢ ،ﻭﻻ ﳚﻮ ﺯ ﻟﻪ ﺗﺄﺧ ﲑ ﺇﺣﺮﺍ ﻣ ﻪ ﺇﱃ ﺍﻟﻮﺻﻮ ﹺﻝ ﺇﱃ ﺸ ﻌ ﹺ ﲔ ﻣﻦ ﺍﻟ ﻣﻦ ﹺﺟ ﻬ ﺔ ﺍﻟﻴﻤ ﹺ
ﺟﺪﺓ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﻣﻦ ﺟﻮﺍ ﹺﺯ ﺗﺄﺧ ﹺﲑ ﻩ ﺇﻟﻴﻬﺎ ،ﻭﻋﻠﱠﻞ ﺑﺄﻥ ﻣﺴﺎﹶﻓﺘﻬﺎ ﺇﱃ ﻣﻜﹼﺔ ﻛﻤﺴﺎﻓ ﺔ ﻳﻠﻤﻠﻢ
ﺴﻚ ،ﻭﻟﻮ ﻼ ﻣﺎ ﱂ ﻳ ﻌ ﺪ ﺇﻟﻴﻪ ﻗﺒﻞ ﺗﹶﻠﺒﺴﻪ ﹺﺑﻨ ﺕ ﹶﻟ ﹺﺰ ﻣ ﻪ ﺩ ﻡ ﻭﻟﻮ ﻧﺎﺳﻴﺎﹰ ،ﺃﻭ ﺟﺎ ﻫ ﹰ
ﺇﻟﻴﻬﺎ .ﻭﻟﻮ ﺃ ﺣ ﺮ ﻡ ﻣﻦ ﺩﻭ ﻥ ﺍﳌﻴﻘﺎ
ﺖ ) ﲟﻨﻰ(
ﺖ ﲟ ﺰ ﺩﻟﻔﺔ( ﻭﻟﻮ ﺳﺎﻋﺔ ﻣﻦ ﻧﺼﻒ ﺛﺎ ﻥ ﻣﻦ ﻟﻴﻠ ﺔ ﺍﻟﻨﺤﺮ) ،ﻭ( ﻣﺒﻴ ﻑ ﻗﺪﻭﻡﹴ ،ﻭﹸﺃ ﹶﰒ ﻏﲑﳘﺎ )ﻭﻣﺒﻴ ﻃﻮﺍ
ﺖ ﺍﻟﻠﻴﻠ ﺔﻂ ﻋﻨ ﻪ ﻣﺒﻴ ﺲ ﺍﻟﻴﻮ ﹺﻡ ﺍﻟﺜﺎﱐ ،ﺟﺎﺯ ﻭﺳ ﹶﻘ ﹶ ﺏ ﺷ ﻤ ﹺ ﻣﻌﻈﹶﻢ ﻟﻴﺎﱄ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ .ﻧﻌﻢ ،ﺇﻥ ﻧﻔﹶﺮ ﻗﺒ ﹶﻞ ﻏﹸﺮﻭ ﹺ
ﻉ( ﻟﻐﲑ ﻑ ﺍﻟﻮﺩﺍ ﹺ ﺖ ﰲ ﻟﻴﺎﻟﻴﻬﺎ ﻟﻐ ﹺﲑ ﺍﻟﺮﻋﺎ ِﺀ ﻭﺃﻫ ﹺﻞ ﺍﻟﺴﻘﺎﻳ ﺔ )ﻭﻃﻮﺍ ﺐ ﺍﳌﺒﻴ ﺍﻟﺜﺎﻟﺜ ﺔ ﻭ ﺭﻣﻲ ﻳﻮﻣﻬﺎ ،ﻭﺇﳕﺎ ﳚ
ﻑ ﻟﻴﻠ ﺔ ﺍﻟﻨﺤﺮﹺ،ﺣﺎﺋﺾﹴ ،ﻭ ﻣ ﱢﻜ ﻲ ﺇﻥ ﱂ ﻳﻔﺎﺭﻕ ﻣﻜﹼﺔ ﺑﻌﺪ ﺣﺠﻪ )ﻭ ﺭ ﻣ ﻲ( ﺇﱃ ﺟ ﻤ ﺮ ﺓ ﺍﻟ ﻌ ﹶﻘﺒ ﺔ ﺑﻌﺪ ﺍﻧﺘﺼﺎ
ﺕ ﺐ ﺑﲔ ﺍﳉﻤﺮﺍ ﺙ ﺑﻌﺪ ﺯﻭﺍ ﹺﻝ ﻛﻞ ﻳﻮ ﹴﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ ﺳﺒﻌﹰﺎ ﺳﺒﻌﺎﹰ ،ﻣﻊ ﺗﺮﺗﻴ ﹴ ﺕ ﺍﻟﺜﻼ ﺳﺒﻌﺎﹰ ،ﻭﺇﱃ ﺍﳉﻤﺮﺍ
ﺴﻤﻰ ﺑﻪ ،ﻭﻟﻮ ﻋﻘﻴﻘﹰﺎ ﻭﹺﺑﱠﻠﻮﺭﹰﺍ .ﻭﻟﻮ ﺗ ﺮﻙ ﺭ ﻣ ﻲ ﻳﻮﻡﹴ ،ﺗﺪﺍ ﺭ ﹶﻛ ﻪ ﰲ ﺑﺎﻗﻲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖﹺ ،ﻭﺇﻻ )ﲝﺠ ﹴﺮ( ﺃﻱ ﲟﺎ ﻳ
ﺴﻤﻰ ﻫﺬ ﻩ ﺃﺑﻌﺎﺿﹰﺎ. ﺕ ﺑﺪﻡﹴ ،ﻭﺗ ﺕ ﻓﺄﻛﺜ ﺮ) .ﻭﲡﺒ ﺮ( ﺃﻱ ﺍﻟﻮﺍﺟﺒﺎ ﺙ ﺭﻣﻴﺎ ﻟﺰ ﻣ ﻪ ﺩﻡ ،ﺑﺘﺮ ﻙ ﺛﻼ
ﻑ(ﺴ ﹸﻞ( ،ﻓﺘﻴﻤﻢ )ﻹِﺣﺮﺍ ﹴﻡ ﻭﺩﺧﻮ ﹺﻝ ﻣﻜﺔ( ﻭﻟﻮ ﺣﻼ ﹰﻻ ﺑﺬﻱ ﹶﻃﻮﻯ) ،ﻭﻗﻮ )ﻭ ﺳﻨﻨﻪ( ﺃﻱ ﺍﳊ ﺞ ) ﹸﻏ
ﺏ ﻭﻟﻮ ﲟﺎ ﹶﻟ ﻪ ﺟ ﺮ ﻡ )ﻗﹸﺒﻴﻠﹶﻪ( ﺃﻱ ﺐ( ﺍﻟﺒﺪﻥ ،ﻭﺍﻟﺜﻮ ﹺ ﺸﻴﺘﻬﺎ ،ﻭﲟﺰ ﺩﻟﻔﹶﺔ ،ﻭﻟ ﺮ ﻣ ﹺﻲ ﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳﻖ) ،ﻭﺗﻄﻴ ﹺﺑﻌﺮﻓﹶﺔ ﻋ
ﻚ ﺍﻟﻠﻬ ﻢﻕ )ﻭﺗﻠﺒﻴ ﹲﺔ( ﻭﻫﻲ :ﻟﺒﻴ ﻀ ﺮ ﺍﺳﺘﺪﺍ ﻣﺘﻪ ﺑﻌﺪ ﺍﻹِﺣﺮﺍﻡﹺ ،ﻭﻻ ﺍﻧﺘﻘﺎﻟﻪ ﺑﻌﺮ ﺴﻞﹺ ،ﻭﻻ ﻳ ﺍﻹِﺣﺮﺍﻡ ﻭﺑﻌﺪ ﺍﻟ ﻐ
ﻚ .ﻭﻣﻌﲎ ﻟﺒﻴﻚ :ﺃﻧﺎ ﻣﻘﻴ ﻢ ﻚﻟ ﻚ ﻟﺒﻴﻚ ،ﺇ ﹼﻥ ﺍﳊﻤ ﺪ ﻭﺍﻟﻨ ﻌﻤﺔ ﻟﻚ ،ﻭﺍ ﹸﳌ ﹾﻠﻚ ،ﻻ ﺷﺮﻳ ﻚﻟ ﻟﺒﻴﻚ ،ﻻ ﺷﺮﻳ
ﺴ ﻦ ﺍﻹِﻛﺜﺎ ﺭ ﻣﻨﻬﺎ ،ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﺳﺆﺍﻝ ﺍﳉﻨﺔ ،ﻭﺍﻻﺳﺘﻌﺎﺫ ﹸﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﺑﻌﺪ ﺗﻜﺮﻳ ﹺﺮ ﻋﻠﻰ ﻃﺎ ﻋﺘﻚ .ﻭﻳ
ﺴﻌﻲ ﺑﻌﺪﻩ، ﻑ ﺍﻟﻘﺪﻭﻡﹺ ،ﻭﺍﻟ ﺴ ﻦ ﰲ ﻃﻮﺍ ﺍﻟﺘﻠﺒﻴﺔ ﺛﻼﺛﹰﺎ .ﻭﺗﺴﺘ ﻤ ﺮ ﺍﻟﺘﻠﺒﻴ ﹸﺔ ﺇﱃ ﺭ ﻣ ﹺﻲ ﺟ ﻤ ﺮ ﺓ ﺍﻟﻌﻘﺒﺔ .ﻟﻜﻦ ﻻ ﺗ
ﺝ ﺃﻭ ﻗﺎ ﹺﺭ ﻥ ﺩ ﺧ ﹶﻞ ﻣ ﹼﻜﺔ ﻗﺒﻞ ﺴ ﻦ ﳊﺎ ﻑ ﻗﺪﻭ ﹴﻡ( ﻷﻧﻪ ﲢﻴ ﹸﺔ ﺍﻟﺒﻴﺖ ،ﻭﺇﳕﺎ ﻳ ﻟﻮﺭﻭﺩ ﺃﺫﻛﺎ ﹴﺭ ﺧﺎﺻﺔ ﻓﻴﻬﻤﺎ) ،ﻭﻃﻮﺍ
ﺖ ﲟﻨﻰ ﻟﻴﻠ ﹶﺔ ﻋﺮﻓﺔ، ﻑ ﺑﻌﺮﻓﹶﺔ )ﻭﻣﺒﻴ ﺕ ﺑﺎﻟﻮﻗﻮ ﺕ ﺑﺎﳉﻠﻮﺱﹺ ،ﻭﻻ ﺑﺎﻟﺘﺄﺧ ﹺﲑ .ﻧﻌﻢ ،ﻳﻔﻮ ﻑ .ﻭﻻ ﻳ ﹶﻔ ﻮ
ﺍﻟﻮﻗﻮ
ﻑ ﲜﻤﻊ( ﺍﳌﺴﻤﻰ ﺍﻵﻥ ﺑﺎﳌﺸ ﻌ ﹺﺮ ﺍﳊﺮﺍﻡ ﻭﻫﻮ ﺟﺒ ﹸﻞ ﰲ ﺁﺧ ﹺﺮ ﻣﺰﺩﻟﻔﺔ ،ﻓﻴﺬﻛﺮﻭﻥ ﰲ ﻭﻗﻮﻓﻬﻢ ،ﻭﻳﺪﻋﻮﻥ ﻭﻭﻗﻮ
ﺕ ﻭﺃﻣﻜﻨ ﺔ ﻣ ﻌﻴﻨﺔ ،ﻭﹶﻗ ﺪ ﲔ ﺍﻟﻘﺒﻠﺔ ﻟﻼﺗﺒﺎﻉ ) .ﻭﺃﺫﻛﺎ ﺭ( ،ﻭﺃﺩﻋﻴ ﹲﺔ ﳐﺼﻮﺻﺔ ﺑﺄﻭﻗﺎ ﺇﱃ ﺍﻹِﺳﻔﺎﺭ ﻣﺴﺘﻘﺒﻠ
ﻒ ﺍﻟﻴﻮ ﹺﻡ ﻭﺍﻟﻠﻴﻠ ﺔ ﻓﻠﻴ ﹾﻄﹸﻠﺒﻪ.
ﺍﺳﺘ ﻮ ﻋﺒﻬﺎ ﺍﳉﹶﻼ ﹸﻝ ﺍﻟﺴﻴﻮﻃ ﻲ ﰲ ﻭﻇﺎﺋ
ﺚ ﻭﺭﺩﺕ ﰲ ﻓﻀﻠﻬﺎ. ﺝ ﻭﻣﻌﺘ ﻤﺮﹴ ،ﻷﺣﺎﺩﻳ ﹶ ﺴ ﻦ ﻣﺘﺄﻛﺪﹰﺍ ﺯﻳﺎﺭ ﹸﺓ ﻗ ﹺﱪ ﺍﻟﻨﱯ ،ﻭﻟﻮ ﻟﻐ ﹺﲑ ﺣﺎ ]ﻓﺎﺋﺪﺓ[ :ﻳ
ﺤﺐ ،ﻭﻟﻮ ﻟﻐﲑﳘﺎ .ﻭﻭﺭﺩ ﺃﻧﻪ ﺃﻓﻀ ﹸﻞ ﺍﳌﻴﺎ ﻩ ﺣﱴ ﻣ ﻦ ﺍﻟ ﹶﻜ ﻮﹶﺛ ﹺﺮ. ﺏ ﻣﺎ ِﺀ ﺯﻣﺰﻡ ﻣﺴﺘ ﻭ ﺷ ﺮ
ﻁ ٌﺀ( ﺁﻳﺔ} :ﻓﹶﻼ ﺭﻓﹶﺚ{ ﺃﻱ ﻻ ﺤ ﺮ ﻡ ﺑﺈﹺﺣﺮﺍ ﹴﻡ( ﻋﻠﻰ ﺭ ﺟ ﹴﻞ ﻭﺃﹸﻧﺜﻰ ) ﻭ ﹾ )ﻓﺼﻞ( :ﰲ ﳏﺮﻣﺎﺕ ﺍﻹﺣﺮﺍﻡ) .ﻳ
ﺴ ﺪ ﺑﻪ ﺍﳊ ﺞ ﻭﺍﻟﻌﻤﺮ ﹸﺓ) .ﻭﻗﹸﺒﻠﺔ( ،ﻭﻣﺒﺎﺷﺮ ﹲﺓ ﺑﺸﻬ ﻮ ﺓ) .ﻭﺍﺳﺘﻤﻨﺎ ٍﺀ ﺑﻴ ﺪ(
ﻁ ِﺀ .ﻭﻳ ﹾﻔ
ﺚ ﻣ ﹶﻔﺴﺮ ﺑﺎﻟ ﻮ ﹾ
ﺗﺮﻓﺜﻮﺍ .ﻭﺍﻟﺮﻓ ﹸ
96
ﺡ( ،ﳋ ﹺﱪ ﻣﺴﻠﻢ" :ﻻ ﻳﻨ ﻜ ﺢ ﺍ ﹾﶈ ﹺﺮ ﻡ ﻭﻻ ﻳﻨﻜﺢ" )ﻭﺗ ﹶﻄﻴﺐ( ﰲ ﺑ ﺪ ﻥ ﺃﻭﻑ ﺍﻹِﻧﺰﺍ ﹺﻝ ﺑﻨ ﹶﻈ ﹴﺮ ﺃﻭ ﻓﻜ ﹴﺮ )ﻭﻧﹺﻜﺎ ﹴ
ﲞﻼ
ﻑﻚ ﺑﻄﺮ ﻚ ﻭﻋﻨﱪﹴ ،ﻭﻛﺎﻓﻮ ﹴﺭ ﺣ ﻲ ﺃﻭ ﻣﻴﺖ ،ﻭﻭﺭﺩ ﻭﻣﺎﺋﻪ ،ﻭﻟﻮ ﺑﺸ ﺪ ﳓﻮ ﻣﺴ ﺏ ﲟﺎ ﻳﺴﻤﻰ ﻃﻴﺒﺎﹰ ،ﻛﻤﺴ ﺛﻮ ﹴ
ﳊﻨﺎﺀ ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ ﻱ ﻭﺍﻟﻔﺎﻏﻴﺔ ﻭﻫﻲ ﲤﺮ ﺍ ﺤ ﹸﺔ ﺍﻟﻄﱢﻴﺐﹺ ،ﻛﺎﻟﻜﺎﺫ ﺖ ﺭﺍﺋ
ﺛﻮﹺﺑﻪ ،ﺃﻭ ﲜﻌﻠ ﻪ ﰲ ﺟﻴﹺﺒ ﻪ .ﻭﻟﻮ ﺧﻔﻴ
ﲝﻴﺚ ﻟﻮ ﺃﺻﺎﺑ ﻪ ﺍﳌﺎ َﺀ ﻓﺎ ﺣﺖ ،ﺣ ﺮﻡ ،ﻭﺇﻻ ﻓﻼ) ،ﻭ ﺩ ﻫ ﻦ( ﺑﻔﺘﺢ ﺃﻭﻟﻪ )ﺷﻌ ﹺﺮ( ﺭﺃﺱﹴ ،ﺃﻭ ﳊﻴ ﺔ ﺑﺪﻫﻦﹴ ،ﻭﻟﻮ ﻏﲑ
ﺝ ﺇﱃ ﻣ ﹶﻄﻴﺐﹴ ،ﻛﺰﻳﺖ ﻭﲰﻦ) .ﻭﺇﺯﺍﹶﻟﺘ ﻪ( ﺃﻱ ﺍﻟﺸﻌﺮ ﻭﻟﻮ ﻭﺍﺣﺪ ﹰﺓ ﻣﻦ ﺭﺃ ﺳ ﻪ ﺃﻭ ﳊﻴﺘ ﻪ ﺃﻭ ﺑ ﺪﻧﹺﻪ ،ﻧﻌﻢ ،ﺇﻥ ﺍﺣﺘﺎ
ﺖ ﺷ ﻌﺮ ،ﺑﻌﻴﹺﻨ ﻪ ﺃﻭ ﹶﻏﻄﹼﺎﻫﺎ ﻓﺄﺯﺍ ﹶﻝ ﺣ ﹾﻠ ﹺﻖ ﺷ ﻌ ﹴﺮ ﺑﻜﺜﺮ ﺓ ﻗﻤ ﹴﻞ ﺃﻭ ﺟﹺﺮﺍ ﺣ ﺔ ﻓﻼ ﺣ ﺮﻣﺔ ،ﻭﻋﻠﻴ ﻪ ﺍﻟﻔﺪﻳﺔ ،ﻓﻠﻮ ﻧﺒ
ﻀ ﻪ ﻣﻦ ﻳ ﺪ ﺃﻭ ﹺﺭ ﺟ ﹴﻞ .ﻧﻌﻢ ،ﹶﻟ ﻪ ﹶﻗ ﹾﻄ ﻊ ﻣﺎ ﺍﻧﻜﺴ ﺮ ﻣﻦ ﺫﻟﻚ ،ﻓﻼ ﺣ ﺮﻣﺔ ،ﻭﻓﻼ ﻓ ﺪﻳﺔ) .ﻭﻗﹶﻠ ﻢ( ﻟ ﻈ ﹾﻔﺮﹴ ،ﻭﻟﻮ ﺑﻌ
ﺱ ﲟﺎ ﻳ ﻌ ﺪ ﺳﺎﺗﺮﹰﺍ( ﻋﺮﻗﹰﺎ ﻣﻦ ﺾ ﺭﺃ ﹴ ﻇ ﹾﻔ ﹺﺮ ﻩ ﺇﻥ ﺗﺄﺫﹼﻯ ﺑ ﻪ ﻭﻟﻮ ﺃﺩﱏ ﺗﺄ ﹼﺫ) .ﻭﳛ ﺮ ﻡ ﺳﺘ ﺮ ﺭﺟﻞ( ﻻ ﺍﻣﺮﺃﺓ )ﺑﻌ
ﻂ ﺭﻗﻴﻖ ،ﻭﺗﻮﺳﺪ ﳓﻮ ﻋﻤﺎﻣﺔ ،ﻭﻭﺿﻊ ﻳﺪ ﺴ ﻮﺓ ،ﻭ ﺧ ﺮﹶﻗ ﺔ ﺇﻣﺎ ﻣﺎ ﻻ ﻳ ﻌ ﺪ ﺳﺎﺗﺮﹰﺍ ﻛﺨﻴ ﻂ ﺃﻭ ﻏ ﹺﲑ ﻛ ﹸﻘﹸﻠ ﻨ ﻣﺨﻴ
ﺼ ﺪ ﺑ ﻪ ﺤﻤﻞ ﳓﻮ ﹺﺯﻧﺒﻴ ﹴﻞ ﱂ ﻳ ﹾﻘ ﻉ ﻓﻴﻪ ،ﻭﻛ ﻑ ﻣﺎ ﺇﺫﺍ ﹶﻗﺼﺪﻩ ﻋﻠﻰ ﻧﹺﺰﺍ ﹴ ﺤﺮﻡ ،ﲞﻼ ﱂ ﻳﻘﺼﺪ ﺎ ﺍﻟﺴﺘﺮ ﻓﻼ ﻳ
ﺴ ﻪ( ﺃﻱ ﺍﻟﺮﺟﻞ )ﻣﺨﻴﻄﹰﺎ( ﲞﻴﺎ ﹶﻃ ﺔ :ﻛﻘﻤﻴﺺﹴ ،ﻭﻗﺒﺎﺀ، ﺲ ﺭﺃﺳﻪ) ،ﻭﻟﺒ ﺤ ﻤ ﹴﻞ ﻭﺇﻥ ﻣ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ،ﻭﺍﺳﺘﻈﻼ ﹲﻝ ﲟ
ﺱ ﻟﻌﺬ ﹴﺭ ﻛﺤ ﺮ ﻭﺑﺮﺩ ،ﻭﻳ ﹾﻈ ﻬ ﺮ ﺃﻭ ﻧﺴﺞﹴ ،ﺃﻭ ﻋ ﹾﻘ ﺪ ﰲ ﺳﺎﺋﺮ ﺑ ﺪﻧﹺﻪ) ،ﺑﻼ ﻋﺬﺭ( ﻓﻼ ﳛ ﺮ ﻡ ﻋﻠﻰ ﺍﻟﺮﺟ ﹺﻞ ﺳﺘ ﺮ ﺭﺃ ﹴ
ﳊ ﹾﻠ ﹺﻖ ﺼﺒ ﺮ ﻋﻠﻴﻪ ،ﻭﺇ ﹾﻥ ﱂ ﻳﺒﺢ ﺍﻟﺘﻴﻤﻢ ،ﻓﻴﺤﻞ ﻣﻊ ﺍﻟﻔﺪﻳﺔ ،ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﻭﺟﻮﺑﹺﻬﺎ ﰲ ﺍ ﹶ ﺿﺒﻄﹶﻪ ﻫﻨﺎ ﲟﺎ ﻻ ﻳﻄﻴ ﻖ ﺍﻟ
ﺠ ﺪ ﻏﲑﻩ ،ﻭﻻ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﲢﺼﻴﻠﻪ ،ﻭﻟﻮ ﺑﻨﺤﻮ ﺍﺳﺘﻌﺎﺭﺓ .ﲞﻼﻑ ﺍ ﳍﺒﺔ ﻂ ﺇﻥ ﱂ ﻳ ﹺ ﺲ ﻣﺨﻴ ﻣﻊ ﺍﻟﻌﺬ ﹺﺭ .ﻭﻻ ﻟﺒ
ﺤ ﱡﻞ ﺳﺘ ﺮ ﺍﻟ ﻌ ﻮ ﺭ ﺓ ﺑﺎﳌﺨﻴﻂ ﺑﻼ ﻓﺪﻳﺔ ،ﻭﻟﺒﺴﻪ ﰲ ﺑﺎﻗﻲ ﺑ ﺪﻧﹺﻪ ﳊﺎ ﺟ ﺔ ﳓﻮ ﺣ ﺮ ﻭﺑ ﺮ ﺩ ﻣﻊ ﻓ ﺪﻳ ﺔ. ﻟ ﻌ ﹶﻈ ﹺﻢ ﺍ ﳌﻨﺔ ﻓﻴ
ﻕ ﺖ :ﻻ ﻭﺿﻊ ﹶﻃ ﻮ ﹺ ﻂ ﻋﻠﻴ ﻪ ﻟﻴﺜﺒ ﺺ ﻭﺍﻟﻘﺒﺎﺀَ ،ﻭ ﻋ ﹾﻘ ﺪ ﺍﻹِﺯﺍﺭﹺ ،ﻭ ﺷ ﺪ ﺧﻴ ﻑ ﺑﺎﻟﻘﻤﻴ ﹺ ﻭﻳﺤ ﹼﻞ ﺍﻻﺭﺗﺪﺍ ُﺀ ﻭﺍﻻﻟﺘﺤﺎ
ﺾ ﻭﺟ ﻪ( ﲟﺎ ﻳ ﻌ ﺪ ﺳﺎﺗﺮﹰﺍ ﺤ ﺮ ﻡ ) ﺳﺘ ﺮ ﺍﻣﺮﺃﺓ ﻻ ﺭ ﺟ ﹲﻞ ﺑﻌ ﺍﻟﻘﺒﺎ ِﺀ ﻋﻠﻰ ﺭﻗﹶﺒﺘﻪ ،ﻭﺇﻥ ﱂ ﻳ ﺪﺧﻞ ﻳﺪﻩ )ﻭ( ﻳ
ﺿﺤﻴﺔ ،ﻭﻫﻲ ﺟ ﺬ ﻋ ﹸﺔ ﻉ ) ﹶﺫﺑ ﺢ ﺷﺎ ﺓ( ﳎ ﹺﺰﹶﺋ ﺔ ﰲ ﺍ َﻷ ﺤ ﺮ ﻡ( ﺑﺎﻹِﺣﺮﺍ ﹺﻡ ﻏﲑ ﺍﳉﻤﺎ ﹺ ﺏ ﻭﺍ ﺣ ﺪ ﻡ )ﻣﺎ ﻳ )ﻭﻓ ﺪﻳ ﹸﺔ( ﺍﺭﺗﻜﺎ ﹴ
ﲔ ﻟﻠﻔﻘﺮﺍﺀِ ،ﻟﻜ ﹼﻞ ﻭﺍﺣ ﺪ ﳊ ﺮ ﹺﻡ ﺍﻟﺸﺎﻣﻠ ﺴﺘ ﺔ( ﻣﻦ ﻣﺴﺎﻛﲔ ﺍ ﹶ ﺻ ﹴﻊ ﻟ ِ
ﻕ ﺑﺜﻼﹶﺛ ﺔ ﺁ
ﺿﺄﻥ ،ﺃﻭ ﺛﹶﻨﻴﺔ ﻣﻌﺰﹴ) ،ﺃﻭ ﺗﺼ ﺪ
ﲔ ﺍﻟﺜﻼﺛ ﺔ ﺍﳌﺬﻛﻮ ﺭ ﺓ. ﺐ ﺍﶈ ﺮ ﹺﻡ ﳐﻴ ﺮ ﰲ ﺍﻟ ﻔ ﺪﻳ ﺔ ﺑ ﺻﻮﻡ ﺛﻼﹶﺛ ﺔ( ﺃﻳﺎﻡ .ﻓﻤﺮﺗﻜ ﻒ ﺻﺎﻉﹴ) ،ﺃﻭ ﻧﺼ
ﺤ ﹾﻠ ﹺﻖ ﻼ ﺑﺘﺤﺮﳝﻪ ،ﻭ ﺟﺒﺖ ﺍﻟ ﻔ ﺪﻳﺔ ﺇﻥ ﻛﺎﻥ ﺇﺗﻼﻓﹰﺎ ﻛ ﺕ ﻧﺎﺳﻴﹰﺎ ﺃﻭ ﺟﺎ ﻫ ﹰ ]ﻓﺮﻉ[ :ﻟﻮ ﹶﻓ ﻌ ﹶﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﶈﺮﻣﺎ
ﺙ ﺐ ﰲ ﺇﺯﺍﻟﺔ ﺛﻼ ﺐ ﻭﺍﻟﻮﺍ ﹺﺟ ﺐ ﺇﻥ ﻛﺎﻥ ﹶﲤﺘﻌﹰﺎ ﻛﻠﺒﺲﹴ ،ﻭﺗﻄﻴ ﹴ ﺷﻌﺮﹴ ،ﻭﻗﹶﻠ ﹺﻢ ﻇﻔﺮﹴ ،ﻭﻗﹶﺘ ﹺﻞ ﺻﻴ ﺪ ﻭﻻ ﲡ
ﺕ ﺃﻭ ﺃﻇﻔﺎ ﹴﺭ ﻭ َﻷ ﺍﲢﺎ ﺩ ﺯﻣﺎ ﻥ ﻭﻣﻜﺎ ﻥ ﻋﺮﻓﹰﺎ ﻓﺪﻳ ﹲﺔ ﻛﺎ ﻣﹶﻠ ﹲﺔ ﻭﰲ ﻭﺍﺣﺪ ﺓ :ﻣ ﺪ ﻃﹶﻌﺎﻡ .ﻭﰲ ﺍﺛﻨﺘﲔ :ﻣﺪﺍ ﻥ ﺷﻌﺮﺍ
ﻑ ﺍﻟﻮﺩﺍﻉﹺ ،ﻛ ﺪ ﹺﻡ ﺖ ﲟﺰ ﺩﻟﻔﺔ ﻭ ﻣﻨﻰ ،ﻭ ﺭ ﻣ ﻲ ﺍﻷﺣﺠﺎﺭﹺ ،ﻭﻃﻮﺍ )ﻭ ﺩ ﻡ ﺗ ﹺﺮ ﻙ ﻣﺄﻣﻮ ﺭ( ﻛﹺﺈﺣﺮﺍ ﹴﻡ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ،ﻭﻣﺒﻴ
ﺐ ﻋﻠﻰ ﺍﻟﻌﺎ ﹺﺟ ﹺﺰ ﻋﻦ ﺍﻟﺬﹼﺑ ﹺﺢ ﳊ ﺮﻡﹺ) ،ﻑ( ﺍﻟﻮﺍ ﹺﺟ ﺿﺤﻴﺔ ﰲ ﺍ ﹶ ﺍﻟﺘﻤﺘ ﹺﻊ ﻭﺍﻟﻘﺮﺍ ﻥ ) .ﹶﺫﺑ ﺢ( ﺃﻱ ﺫﺑ ﺢ ﺷﺎ ﺓ ﲡﺰﻯ ُﺀ ﺃ
ﻓﻴ ﻪ ﻭﻟﻮ ﻟﻐﻴﺒ ﺔ ﻣﺎﻟ ﻪ ﻭﺇﻥ ﻭﺟﺪ ﻣﻦ ﻳﻘﺮﹺﺿﻪ ،ﺃﻭ ﻭﺟﺪﻩ ﺑﺄﻛﺜﺮ ﻣﻦ ﲦ ﹺﻦ ﺍﳌﺜﻞ )ﺻﻮ ﻡ( ﺃﻳﺎ ﹴﻡ )ﺛﻼﺛ ﺔ( ﹶﻓﻮﺭﹰﺍ ﺑﻌ ﺪ
ﺇﺣﺮﺍﻡﹴ) ،ﻭﻗﺒﻞ( ﻳﻮ ﹺﻡ )ﳓ ﹴﺮ( ﻭﻟﻮ ﻣﺴﺎﻓﺮﹰﺍ ﻓﻼ ﳚﻮ ﺯ ﺗﺄﺧ ﲑ ﺷﻲ ٍﺀ ﻣﻨﻬﺎ ﻋﻨﻪ ،ﻷﺎ ﺗﺼ ﲑ ﻗﹶﻀﺎ ًﺀ .ﻭﻻ ﺗﻘﺪ ﳝ ﻪ
97
ﺴ ﻦ ﺗﻮﺍﻟﻴﻬﺎ ﻋﻠﻰ ﺍﻹِﺣﺮﺍ ﹺﻡ ﺑﺎﳊﺞ ،ﺍﻵﻳﺔ) .ﻭ( ﻳﻠﺰﻣﻪ ﺃﻳﻀﹰﺎ ﺻﻮﻡ )ﺳﺒﻌ ﺔ ﺑ ﻮ ﹶﻃﹺﻨ ﻪ( ﺃﻱ ﺇﺫﺍ ﺭ ﺟ ﻊ ﺇﱃ ﺃﻫﻠﻪ .ﻭﻳ
ﺐ ﻋﻠﻰ ﺼﻴﺎ ﻡ ﺛﻼﹶﺛ ﺔ ﺃﻳﺎ ﹴﻡ ﰲ ﺍﳊﺞ ،ﻭﺳﺒﻌ ﺔ ﺇﺫﺍ ﺭ ﺟﻌﺘﻢ{) .ﻭ ﹺﳚ ﺠ ﺪ ﹶﻓ ﻛﺎﻟﺜﻼﺛﺔ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻓ ﻤ ﻦ ﹾﱂ ﻳ ﹺ
ﺼ ﹶﻔ ﺔ ﺍﻷﺿﺤﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺴﻚ ،ﻧﻔﻼﹰ ،ﻭﺍﻟﺒ ﺪﻧﺔ ﺍﳌﺮﺍ ﺩ ﹸﺓ ﻚ( ﻣﻦ ﺣ ﹴﺞ ﻭ ﻋ ﻤ ﺮ ﺓ )ﺑﻮﻁ ٍﺀ :ﺑ ﺪﻧ ﹲﺔ( ﺑ
ﺴ
ﺴ ﺪ ﻧ
ﻣ ﹾﻔ ِ
ﺴﺒ ﻊ ﺷﻴﺎﻩ ،ﰒ ﻳ ﹶﻘﻮﻡﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻹِﺑ ﹺﻞ ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻓﺈﻥ ﻋﺠﺰ ﻋﻦ ﺍﻟﺒ ﺪﻧ ﺔ ﻓﺒ ﹶﻘ ﺮﺓﹲ ،ﻓﺈﻥ ﻋﺠﺰ ﻋﻨﻬﺎ ﻓ
ﺐ ﺷﻲﺀ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ،ﺑﻞ ﺗﺄﹶﺛ ﻢ. ﺍﻟﺒ ﺪﻧﺔ ،ﻭﻳﺘﺼﺪﻕ ﺑﻘﻴ ﻤﺘﻬﺎ ﻃﻌﺎﻣﹰﺎ .ﹸﺛ ﻢ ﻳﺼﻮﻡ ﻋﻦ ﻛﻞ ﻣ ﺪ ﻳﻮﻣﹰﺎ .ﻭﻻ ﹺﳚ
ﺐ ﻣﻀﻲ ﰲ ﻓﺎ ﺳﺪﻩ) .ﻭﻗﻀﺎ ٌﺀ ﻓﻮﺭﹰﺍ( ،ﻭﺇﻥ ﻁﺀٍ ،ﻭﻣﻊ ﺫﻟﻚ ﳚ ﻚ :ﺃﻧﻪ ﻳﺒﻄﻞ ﺑﹺﻮ ﹾ ﺴ ﺪ ﻧﺴ ﻭﻋﻠ ﻢ ﻣﻦ ﹶﻗﻮﱄ ﲟ ِ
ﻚ ﻳﺼ ﲑ ﻉ ﻓﻴﻪ .ﻭﺍﻟﻨ ﹾﻔ ﹸﻞ ﻣﻦ ﺫﻟ ﺴ ﹶﻜ ﻪ ﻧ ﹾﻔﻼﹰ ،ﻷﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭ ﹾﻗﺘﻪ ﻣﻮﺳﻌﹰﺎ ﺗﻀﻴﻖ ﻋﻠﻴﻪ ﺑﺎﻟﺸﺮﻭ ﹺ ﻛﺎﻥ ﻧ
ﻑ ﻏ ﹺﲑ ﻩ ﻣﻦ ﺍﻟﻨﻔﹾﻞ.
ﺐ ﺍﻹِﲤﺎ ﹺﻡ ﻛﺎﻟ ﹶﻔ ﺮﺽﹺ ،ﲞﻼ ﺑﺎﻟﺸﺮﻭﻉ ﻓﻴ ﻪ ﹶﻓﺮﺿﹰﺎ :ﺃﻱ ﻭﺍﺟ
ﺝ ﺁ ﹶﻛ ﺪ ﺃﻥ ﻳ ﻬﺪﻱ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻨﻌﻢ ﻳﺴﻮﻗﹶﻪ ﻣﻦ ﺑﻠ ﺪﻩ ،ﻭﺇﻻ ﺻ ﺪ ﻣﻜﺔﹶ ،ﻭﻟﻠﺤﺎ ﺴ ﻦ ﻟﻘﺎ ]ﺗﺘﻤﺔ[ :ﻳ
ﺐ ﺇﻻ ﺑﺎﻟﻨﺬﺭ. ﻓﻴﺸﺘﺮﻳﻪ ﻣﻦ ﺍﻟﻄﺮﻳ ﹺﻖ ﰒ ﻣﻦ ﻣﻜﺔ ،ﹼﰒ ﻣﻦ ﻋﺮﻓﺔ ،ﰒ ﻣﻦ ﻣﻨﻰ .ﻭﻛﻮﻧﻪ ﲰﻴﻨﹰﺎ ﺣﺴﻨﺎﹰ ،ﻭﻻ ﹺﳚ
ﺿ ﹾﺄ ﻥ ﻟﻪ ﺳﻨﺔ ،ﺃﻭ ﺳﻘﹶﻂ ﺳﻨﻪ ﻭﻟﻮ ﹶﻗﺒ ﹶﻞ ﻉ ﳊ ﺮ ﻗﺎ ﺩﺭﹴ ،ﺗﻀﺤﻴ ﹲﺔ ﹺﺑﺬﹶﺑ ﹺﺢ ﺟﺬ ﹺ ﺴ ﻦ ﻣﺘﺄﻛﺪﹰﺍ ﹸ ]ﻣﻬﻤﺎﺕ[ :ﻳ
ﺲ ﺳﻨﲔ ﺑﻨﻴﺔ ﺃﺿﺤﻴ ﺔ ﻋﻨﺪ ﺫﺑ ﹴﺢ ﺃﻭ ﺗﻌﻴﲔ .ﻭﻫﻲ ﲤﺎﻣﻬﺎ ﺃﻭ ﺛﹶﲏ ﻣﻌ ﹴﺰ ﺃﻭ ﺑﻘ ﹴﺮ ﳍﻤﺎ ﺳﻨﺘﺎﻥ ،ﺃﻭ ﺇﹺﺑ ﹴﻞ ﻟ ﻪ ﲬ
ﺲ ﳓ ﹴﺮ ﺇﱃ ﺁﺧﺮ ﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳﻖ .ﻭﳚﺰﻯ ُﺀ ﺳﺒ ﻊ ﺑ ﹶﻘ ﹴﺮ ﺃﻭ ﹺﺇﹺﺑ ﹴﻞ ﻋﻦ ﻉﴰ ﹺ ﺼ ﺪﹶﻗ ﺔ .ﻭﻭﻗﺘﻬﺎ ﻣﻦ ﺭﺍﺗﻔﺎ ﹺ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟ
ﺽ ﺝ ﻭ ﻋ ﻮ ﹴﺭ ﻭ ﻣ ﺮ ﹴﺕ ﻋ ﺮ ﹴ ﲔ ﻭﺇﻥ ﻗ ﹼﻞ ﻭﺫﺍ ﺐ ﺃﻭ ﹸﺃ ﹸﺫ ﻥ ﺃﹸﺑ ﺾ ﹶﺫﻧ ﹴ ﻭﺍﺣﺪ ،ﻭﻻ ﳚﺰﻯﺀ ﻋﺠﻔﺎ ُﺀ ﻭﻣﻘﻄﻮ ﻋ ﹸﺔ ﺑﻌ ﹺ
ﺻﺤﺤﻪ ﺍﺑﻦ ﻀ ﺮ ﺷ ﻖ ﹸﺃ ﹸﺫﻥ ،ﺃﻭ ﺧﺮﻗﻬﺎ .ﻭﺍﳌﻌﺘﻤﺪ ﻋ ﺪ ﻡ ﺇﺟﺰﺍ ِﺀ ﺍﻟﺘﻀﺤﻴ ﺔ ﺑﺎﳊﺎ ﻣ ﹺﻞ ﺧﻼﻓﹰﺎ ﳌﺎ ﺑﻴﻦﹴ ،ﻭﻻ ﻳ
ﺻﻐﲑﺓ ،ﺃﻭ ﻗﺎﻝ :ﺟ ﻌ ﹾﻠﺘﻬﺎ ﺃﺿﺤﻴﺔﹰ ،ﻓﹺﺈﻧ ﻪ ﻳﻠﹾﺰﻡ ﹶﺫﺑﺤﻬﺎ ،ﻭﻻ ﲡﺰﻯ ُﺀ ﺤﻴ ﺔ ﲟﻌﻴﺒ ﺔ ﺃﻭ ﺍﻟﺮﻓﻌﺔ .ﻭﻟﻮ ﻧ ﹶﺬ ﺭ ﺍﻟﺘﻀ
ﻑ .ﻭﳛ ﺮ ﻡ ﺍﻷﻛ ﹸﻞ ﻣﻦ ﺃﺿﺤﻴ ﺔ ﺃﻭ ﺕ ﳎﺮﺍﻫﺎ ﰲ ﺍﻟﺼﺮ ﺿﺤﻴﺔ ،ﻭ ﺟ ﺮ ﺖ ﺍﻷ ﺺ ﺫﲝﻬﺎ ﺑﻮﻗ ﺿﺤﻴﺔ ،ﻭﺇﻥ ﺍﺧﺘ ﺃ
ﻕ ﻭﻟﻮ ﻋﻠﻰ ﻓﻘ ﹴﲑ ﻭﺍﺣ ﺪ ﺑﺸﻲﺀ ﻧﻴﺌﹰﺎ ﻭﻟﻮ ﻳﺴﲑﹰﺍ ﻣﻦ ﺍﳌﺘﻄﻮﻉ ﺎ. ﺼ ﺪ
ﺐ ﺍﻟﺘ ﻱ ﻭﺟﺒﺎ ﺑﻨﺬ ﹺﺭ ﻩ .ﻭﳚ ﻫ ﺪ ﹴ
ﻕ ﺛﻼﺙ، ﻭﺍﻷﻓﻀﻞ :ﺍﻟﺘﺼﺪﻕ ﺑﻜﻠﱡﻪ ﺇﻻ ﹸﻟﻘﹶﻤﹰﺎ ﻳﺘﱪﻙ ﺑﺄ ﹾﻛﻠﻬﺎ ،ﻭﺃﻥ ﺗﻜﻮ ﹶﻥ ﻣ ﻦ ﺍﻟﻜﹺﺒﺪ ،ﻭﺃﻥ ﻻ ﻳ ﹾﺄﻛﹸﻞ ﻓﻮ
ﺴ ﻪ .ﻭﺃﻥ ﻳﺸ ﻬﺪﻫﺎ ﻣ ﻦ ﺴ ﻦ ﺃﻥ ﻳﺬﺑ ﺢ ﺍﻟﺮﺟ ﹸﻞ ﺑﻨﻔ ِ ﻕ ﺑﹺﺠ ﹾﻠﺪﻫﺎ .ﻭﻟﻪ ﺇﻃﻌﺎ ﻡ ﺃﻏﻨﻴﺎ َﺀ ﻻ ﲤﻠﻴﻜﻬﻢ ﻭﻳ ﺼ ﺪ
ﻭﺍﻟﺘ
ﻀﺤﻲ .ﻭﻳﻨﺪﺏ ﳌﻦ ﺸ ﹺﺮ ﺫﻱ ﺍﳊﺠﺔ ﻭﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ ﺣﱴ ﻳ ﻭﻛﱢﻞ ﺑﻪ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﹸﳌﺮﹺﻳﺪﻫﺎ ﺇﺯﺍﻟ ﹶﺔ ﳓ ﹺﻮ ﺷﻌ ﹴﺮ ﰲ ﻋ
ﺥﺴ ﺮ ﻋ ﹾﻈ ﻢ .ﻭﺍﻟﺘﺼﺪﻕ ﲟﻄﺒﻮ ﹴ ﺗ ﹾﻠﺰﻣ ﻪ ﻧﻔﹶﻘ ﹸﺔ ﹶﻓ ﺮ ﻋ ﻪ :ﺃﻥ ﻳﻌ ﻖ ﻋﻨ ﻪ ﻣﻦ ﻭﺿﻊ ﺇﱃ ﺑﻠﻮﻍﹴ ،ﻭﻫﻲ ﻛﻀﺤﻴﺔ ،ﻭﻻ ﻳ ﹾﻜ
ﺴﻤﻰ ﻓﻴﻪ ،ﻭﺇﻥ ﺐ ﻣﻦ ﻧﺪﺍﺋ ﹺﻬ ﻢ ﺇﻟﻴﻬﺎ ﻭ ﻣ ﻦ ﺍﻟﺘﺼﺪﻕ ﻧﻴﺌﹰﺎ .ﻭﺃﻥ ﻳ ﹾﺬﺑ ﺢ ﺳﺎﺑ ﻊ ﻭﹺﻻ ﺩﺗﻪ ،ﻭﻳ ﻳﺒﻌﺜﻪ ﺇﱃ ﺍﻟﻔﻘﺮﺍ ِﺀ :ﺃﺣ
ﺡ .ﻭﺃﻓﻀ ﹸﻞ ﺍﻻﲰﺎ ِﺀ :ﻋﺒ ﺪ ﺍﻟﹼﻠﻪ ،ﻭﻋﺒ ﺪ ﺍﻟﺮﲪﻦ .ﻭﻻ ﻂ ﺑﻠﹶﻎ ﺯ ﻣ ﻦ ﻧ ﹾﻔ ﹺﺦ ﺍﻟﺮﻭ ﹺﺴ ﻤﻴ ﹸﺔ ﺳ ﹶﻘ
ﺴ ﻦ ﺗ
ﺕ ﻗﺒﻠﹶﻪ ،ﺑﻞ ﻳ ﻣﺎ
ﻚ ﺍﳌﻠﻮﻙ ،ﻭﻗﺎﺿﻲ ﻳﻜ ﺮ ﻩ ﺍﺳ ﻢ ﻧﱯ ،ﺃﻭ ﻣﹶﻠﻚ ،ﺑﻞ ﺟﺎﺀ ﰲ ﺍﻟﺘﺴﻤﻴ ﺔ ﲟﺤﻤ ﺪ ﻓﻀﺎﺋ ﹸﻞ ﻋﻠﻴﺔ .ﻭﳛ ﺮ ﻡ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﲟﹶﻠ
ﳊﻜﹼﺎ ﹺﻡ .ﻭﻛﺬﺍ ﻋﺒ ﺪ ﺍﻟﻨﱯ ،ﻭﺟﺎ ﺭ ﺍﻟﹼﻠﻪ ،ﻭﺍﻟﺘﻜﲏ ﺑﺄﰊ ﺍﻟﻘﺎﺳﻢ. ﺍﻟﻘﹸﻀﺎﺓ ،ﻭﺣﺎ ﻛ ﹺﻢ ﺍ ﹸ
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ﻕ ﺑ ﹺﺰﻧﺘ ﻪ ﹶﺫﻫﺒﺎﹰ ،ﺃﻭ ﻓﻀﺔ ،ﻭﺃﻥ ﻳﺆ ﹼﺫﻥﹶ ،ﻭﻳﻘﺮﹸﺃ ﺳﻮﺭﺓ ﻭ ﺳﻦ ﺃﻥ ﳛﻠ ﻖ ﺭﺃﺳﻪ ﻭﻟﻮ ﺃﻧﺜﻰ ﰲ ﺍﻟﺴﺎﺑﻊ ،ﻭﻳﺘﺼ ﺪ
ﺚ ﺍﻟﻀﻤ ﹺﲑ ﻭﻟﻮ ﰲ ﺍﻟ ﱠﺬﻛﹶﺮ ﰲ ﺸﻴﻄﺎ ﻥ ﺍﻟﺮﺟﻴ ﹺﻢ{ ﺑﺘﺄﻧﻴ ﻚ ﻭ ﹸﺫ ﺭﻳﺘﻬﺎ ﻣ ﻦ ﺍﻟ ﺍﻹِﺧﻼﺹﹺ ،ﻭﺁﻳﺔ} :ﺇﱐ ﹸﺃﻋﻴﺬﹸﻫﺎ ﹺﺑ
ﺤ ﹾﻠ ﹴﻮ ﱂ
ﳋ ﹺﲑ ﺑﹺﺘ ﻤﺮﹴ ،ﹶﻓ
ﺤﻨ ﹶﻜ ﻪ ﺭ ﺟﻞﹲ ،ﻓﺎﻣﺮﺃﹲﺓ ﻣﻦ ﺃﻫ ﹺﻞ ﺍ ﹶ
ﺿ ﹺﻊ .ﻭﺃﻥ ﻳ ﺐ ﺍﻟ ﻮ ﺴﺮﻯ ﻋ ﻘ ﺃﹸﺫﹺﻧ ﻪ ﺍﻟﻴﻤﲎ ،ﻭﻳﻘﺎ ﻡ ﰲ ﺍﻟﻴ
ﲔ ﻳﻮﻟﹶﺪ .ﻭﻳﻘﺮﹶﺃ ﻋﻨﺪﻫﺎ ﻭﻫﻲ ﺗ ﹾﻄﹸﻠ ﻖ ﺁﻳ ﹶﺔ ﺍﻟﻜﺮﺳ ﻲ ﻭ }ﺇ ﹼﻥ ﺭﺑ ﹸﻜ ﻢ ﺍﻟﹼﻠ ﻪ{ ﺍﻵﻳﺔ ،ﻭﺍﳌﻌﻮﺫﺗﺎﻥ، ﲤﺴﻪ ﺍﻟﻨﺎﺭ ﺣ
ﺏ
ﺲ ﺇﻻ ﰲ ﻛﺘﺎ ﹴ ﺐ ﻭﻻ ﻳﺎﹺﺑ ﹴ ﺏ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻣﺎ ﻗﺮﺍ َﺀ ﹶﺓ ﺳﻮﺭﹺﺓ ﺍﻷﻧﻌﺎﻡﹺ ،ﺇﱃ } :ﺭ ﻃ ﹴ ﻭﺍﻹِﻛﺜﺎ ﺭ ﻣﻦ ﺩﻋﺎ َﺀ ﺍﻟ ﹶﻜ ﺮ ﹺ
ﺱ ﻣﻨﻬﺎ ﻑ ﻋﻨﻬﺎ ،ﻭﲢﺬﻳ ﺮ ﺍﻟﻨﺎ ﹺ ﳉﻬﻠﺔ ،ﻓﻴﻨﺒﻐﻲ ﺍﻻﻧﻜﻔﺎ ﺕ ﺍﻟﻌﻮﺍ ﻡ ﺍ ﹶ
ﲔ{ ﻳﻮ ﻡ ﻳﻌ ﻖ ﻋﻦ ﺍﳌﻮﻟﻮﺩ ،ﻓﻤﻦ ﻣﺒﺘﺪﻋﺎ ﻣﺒ ﹴ
ﻣﺎ ﺃﻣﻜﻦ .ﺍﻧﺘﻬﻰ.
ﺐ ﺭﺃ ﺳ ﻪ
ﺐ ﺷﻴ ﹺ ﻀ ﺴ ﻦ ﻟﻜﻞ ﺃﺣﺪ ،ﺍﻻﺩﻫﺎﻥ ﻏﺒﺎﹰ ،ﻭﺍﻻﻛﹾﺘﺤﺎ ﹸﻝ ﺑﺎ ِﻹﺛﹾ ﻤ ﺪ ﹺﻭﺗﺮﹰﺍ ﻋﻨ ﺪ ﻧ ﻮ ﻣﻪ ،ﻭ ﺧ ]ﻓﺮﻉ[ :ﻳ
ﺐ ﻳﺪﻱ ﺍﻟ ﺮ ﺟ ﹺﻞ ﻭ ﹺﺭﺟﻠﻴ ﻪ ﲝﻨﺎﺀ ،ﺧﻼﻓﹰﺎ ﳉﻤ ﹴﻊ ﻓﻴﻬﻤﺎ. ﻀ ﳊﻴﺔﹰ ،ﻭ ﺧ
ﺤ ﺮ ﻡ ﺣ ﹾﻠ ﻖ ﹾﺻ ﹾﻔﺮﺓ .ﻭﻳ ﺤ ﻤ ﺮ ﺓ ﺃﻭ ﻭﳊﻴﺘ ﻪ :ﹺﺑ
ﺐﻀ ﳋ
ﺴ ﻦ ﺍ ﹶ ﻕ ﺍﳊﻠﻘﻮ ﹺﻡ ﻣ ﻦ ﺍﻟﺸﻌﺮ .ﻭﻗﺎﻝ ﻏﲑﻩ ﺇﻧﻪ ﻣﺒﺎﺡ .ﻭﻳ ﻭﲝﺚ ﺍﻷﺫﺭﻋﻲ ﻛﺮﺍ ﻫ ﹶﺔ ﺣ ﹾﻠ ﹺﻖ ﻣﺎ ﻓﻮ
ﺸ ﻌ ﹴﺮ ﳒﺲﹴ ،ﺃﻭ ﺷﻌﺮ ﺁﺩﻣﻲ ،ﻭﺭﺑﻄﹸﻪ ﺑﻪ ﺻﻞﹸ ﺍﻟﺸﻌ ﹺﺮ ﺑ ﻟﻠ ﻤ ﹾﻔﺘ ﹺﺮ ﺷﺔ ،ﻭﻳﻜﺮ ﻩ ﻟﻠﺨﻠﻴﺔ .ﻭﳛ ﺮ ﻡ ﻭ ﺷ ﺮ ﺍﻷﺳﻨﺎ ﻥ ﻭ ﻭ
ﺐ ﺃﻥ ﻳﻜﻒ ﺍﻟﺼﺒﻴﺎ ﹸﻥ ﺃﻭﻝ ﺳﺎ ﻋ ﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻭﺃﻥ ﻳﻐﻄﻲ ﺍﻷﻭﺍﱐ ﻑ ﻭﻳﺴﺘﺤ ﻁ ﺍﳊﺮﻳﺮﹺ ،ﺃﻭ ﺍﻟﺼﻮ ﻻ ﲞﻴﻮ
ﺴﻤﻴﹰﺎ ﺍﷲ ﻓﻴﻬﻤﺎ ،ﻭﺃﻥ ﻳﻄﻔﻰ ﺍﳌﺼﺎﺑﻴ ﺢ ﻋﻨ ﺪ ﺍﻟﻨﻮ ﹺﻡ. ﺏ ﻣ ﺽ ﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻳﻐﻠ ﻖ ﺍﻷﺑﻮﺍ ﻭﻟﻮ ﺑﻨﺤ ﹺﻮ ﻋﻮ ﺩ ﻳ ﻌ ﺮ
ﺝ ﺍﻟﻨﻔﺲ ﻭﻛﻞ ﻣﺮﻱ ٍﺀ ﻱ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ﺑﻘﻄ ﹺﻊ ﻛﻞ ﺣﻠﻘﻮﻡ ﻭﻫﻮ ﳐﺮ )ﻭﺍﻋﻠﻢ( ﺃﻥ ﺫﺑ ﺢ ﺍﳊﻴﻮﺍ ﻥ ﺍﻟﺒ ﺮ
ﺼﺐﹴ، ﺖ ﺍﳊﹸﻠﻘﻮﻡ ﺑﻜﻞ ﳏﺪﺩ ﳚﺮﺡ ﻏﲑ ﻋﻈﻢ ،ﻭ ﺳﻦ ،ﻭﻇﻔ ﹴﺮ ﻛﺤﺪﻳ ﺪ ﻭﹶﻗ ﻭﻫﻮ ﳎﺮﻯ ﺍﻟﻄﹼﻌﺎ ﹺﻡ ﹾﲢ
ﺕ ﺑﺜﻘ ﹺﻞ ﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﳏ ﺪ ﺩ ﺃﻭ ﻏﲑﹺﻩ ﻛﺒﻨ ﺪﹶﻗ ﺔ ﻭﺇﻥ ﺃ ﹶ ﺮ ﺍﻟ ﺪ ﻡ ﻭﺃﺑﺎ ﹶﻥ ﻀ ﺔ ﳛ ﺮ ﻡ ﻣﺎ ﻣﺎ ﻭﺯﺟﺎﺝﹴ ،ﻭﺫﹶﻫﺐﹴ ،ﻭﻓ
ﻉ ﺑﻘ ﹾﻄ ﹺﻊ ﺍﳊﹸﻠﻘﻮ ﹺﻡ ﲝﻴﺚ ﻻ ﻳﻨﺘﻬﻲ ﺇﱃ ﺱ ﺃﻭ ﺫﺑ ﺢ ﺑﻜﺎ ﹶﻝ ﻻ ﻳﻘ ﹶﻄ ﻊ ﺇﻻ ﺑﻘﹸﻮ ﺓ ﺍﻟﺬﺍﺑﺢﹺ ،ﻓﻠﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻹِﺳﺮﺍ ﺍﻟﺮﺃ
ﺡ ﻗﺒﻞ ﲤﺎ ﹺﻡ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻊ. ﺣﺮﻛﺔ ﺍﳌﺬﺑﻮ ﹺ
ﺕ ﺣﺎ ﹰﻻ .ﺃﻣﺎ ﻏﲑ ﺍﳌﻘﺪﻭﺭ ﺝ ﰲ ﺣ ﺮ ﹶﻛ ﺔ ﻣﺬﺑﻮﺡﹴ ،ﻭﻣﺎ ﺕ ﰲ ﺑﻄﻨﹺﻬﺎ ،ﺃﻭ ﺧﺮ ﲔ ﺑ ﹶﺬﺑ ﹺﺢ ﺃﻣﻪ ﺇﻥ ﻣﺎ ﻭﳛ ﱡﻞ ﺍﳉﹶﻨ
ﺴ ﺮ ﳊﹸﻮﻗﹶﻪﻱ ﻧ ﹶﻔ ﺮ ﺷﺎﺭﺩﺍﹰ ،ﻭﱂ ﻳﺘﻴ ﻋﻠﻴﻪ ﺑﻄﲑﺍﹺﻧ ﻪ ﺃﻭ ﺷﺪﺓ ﻋ ﺪ ﹺﻭﻩ ،ﻭﺣﺸﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﺇﻧﺴﻴﹰﺎ ﻛﺠ ﻤﻞﹴ ،ﺃﻭ ﺟ ﺪ ﹴ
ﺡ ﺍ ﹸﳌ ﺰ ﻫ ﹺﻖ ﺑﻨﺤ ﹺﻮﺤ ﹼﻞ ﺑﺎﳉﹶﺮ ﹺ
ﻕ ﻓﻴ ﺣﺎ ﹰﻻ ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﺻﱪ ﺳ ﹶﻜ ﻦ ﻭﻗﺪﺭ ﻋﻠﻴﻪ ﻭﺇﻥ ﱂ ﻳﺨﻒ ﻋﻠﻴﻪ ﳓ ﻮ ﺳﺎ ﹺﺭ ﹴ
ﻒ ﰲ ﺃﻱ ﳏ ﹼﻞ ﻛﺎﻥ ﰒ ﺇﻥ ﺃ ﺩﺭﻛﻪ ﻭﺑﻪ ﺣﻴﺎ ﹲﺓ ﻣﺴﺘ ﻘﺮﺓ ،ﹶﺫﺑﺤﻪ ﻓﺈﹺﻥ ﺗ ﻌﺬﱠﺭ ﺫ ﲝ ﻪ ﻣﻦ ﻏ ﹺﲑ ﺗﻘﺼ ﹴﲑ ﺳﻬ ﹴﻢ ﺃﻭ ﺳﻴ
ﺕ ﻗﺒﻞ ﺍﻹِﻣﻜﺎﻥ ،ﺣﻞﹼ ،ﻭﺇﻻ ﻛﺄﻥ ﱂ ﲔ ﻓﻤﺎ ﻣﻨ ﻪ ﺣﱴ ﻣﺎﺕ ﻛﺄﻥ ﺍﺷﺘﻐ ﹶﻞ ﺑﺘﻮﺟﻴ ﹺﻬ ﻪ ﻟﻠﻘﺒﻠﺔ ،ﺃﻭ ﺳ ﱠﻞ ﺍﻟﺴﻜ
ﺴ ﺮ ﺇﺧﺮﺍﺟﻪ ،ﻓﻼ. ﻳﻜﻦ ﻣﻌﻪ ﺳﻜﲔ ،ﺃﻭ ﻋﻠﹶﻖ ﰲ ﺍﻟﻐﻤ ﺪ ﲝﻴﺚ ﺗﻌ
ﺼﻨﻊ ﻣﻦ ﺍﻟﻄﲔ ﺟﺎﺋ ﺰ ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ ﺧﻼﻓﹰﺎ ﻕ ﺍﳌﻌﺘﺎﺩ ﺍﻵﻥ ﻭﻫﻮ ﻣﺎ ﻳ ﺼﻴﺪ ﺑﺎﻟﺒﻨ ﺪ ﹺ ﻭﳛ ﺮ ﻡ ﻗﻄﻌﹰﺎ ﺭ ﻣ ﻲ ﺍﻟ
ﻟﺒﻌﺾ ﺍﶈﻘﲔ.
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ﲔ ﻭﳘﺎ ﻋﺮﻗﺎ ﺻﻔﺤﱵ ﻋﻨ ﹴﻖ ﺴ ﻦ ﺃﻥ ﻳﻘ ﹶﻄ ﻊ ﺍﻟ ﻮ ﺩ ﺟ ﹺ
ﻁ ﺍﻟﺬﺍﺑﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤﹰﺎ ﺃﻭ ﻛﺘﺎﺑﻴﹰﺎ ﻳﻨﻜﹶﺢ .ﻭﻳ ﻭﺷ ﺮ ﹸ
ﻼ ﻋﺎﻗﻼﹰ ،ﻓﺎﻣﺮﺃﺓﹰ ،ﻓﺼﺒﻴﹰﺎ .ﻭﻳﻘﻮﻝ ﻧﺪﺑﹰﺎ ﺤﺘ ﻪ ﻟﻘﺒﻠﺔ ،ﻭﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺬﹼﺍﺑ ﺢ ﺭ ﺟ ﹰ
ﻭﺃﻥ ﻳﺤ ﺪ ﺷ ﹾﻔﺮﺗﻪ ،ﻭﻳﻮﺟﻪ ﺫﺑﻴ
ﻋﻨﺪ ﺍﻟﺬﺑﺢ ،ﻭﻛﺬﺍ ﻋﻨﺪ ﺭﻣﻲ ﺍﻟﺼﻴﺪ ﻭﻟﻮ ﲰﻜﹰﺎ ﻭﺇﺭﺳﺎﻝ ﺍﳉﺎﺭﹺﺣﺔ :ﺑﹺﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ .ﺍﻟﻠﻬ ﻢ ﺻ ﹼﻞ
ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ.
ﺾ ﺷﻴﺂ ﹶﻥ .ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻓﻴ ﻪ ﺣﻴﺎ ﹲﺓ ﻣﺴﺘﻘ ﺮ ﹲﺓ ﺃﻭﻝ ﺫ ﲝ ﻪ ﻭﻟﻮ ﻇﻨﺎﹰ، ﻁ ﰲ ﺍﻟﺬﱠﺑﻴﺢ ﻏ ﹺﲑ ﺍﳌﺮﻳ ﹺ ﻭﻳﺸﺘﺮ ﹸ
ﺐ ﻋﻠﻰ ﺍﻟ ﹼﻈ ﻦ ﺑﻘﺎﺅﻫﺎﺑﻨﺤ ﹺﻮ ﺷ ﺪ ﺓ ﺣﺮﻛ ﺔ ﺑﻌﺪﻩ ،ﻭﻟﻮ ﻭﺣﺪﻫﺎ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻭﺍﻧﻔﺠﺎ ﹺﺭ ﺩﻡﹴ ،ﻭﺗﺪﻓﱡﻘﻪ ﺇﺫﺍ ﹶﻏﹶﻠ
ﻒ ﺃﻭ ﻂ ﻋﻠﻴﻪ ﳓ ﻮ ﺳﻴ ﺡ ﺣﻴﻮﺍﻥﹲ ،ﺃﻭ ﺳ ﹶﻘ ﹶ ﺕ ﺣ ﺮ ﻡ .ﻭﻟﻮ ﺟ ﹺﺮ ﻚ ﰲ ﺍﺳﺘﻘﺮﺍﺭﹺﻫﺎ ﻟ ﹶﻔ ﹾﻘ ﺪ ﺍﻟﻌﻼﻣﺎ ﻓﻴﻬﻤﺎ ﻓﺈﻥ ﺷ
ﺖ ﻓﻴ ﻪ ﺣﻴﺎ ﹲﺓ ﻣﺴﺘﻘﺮﺓ ﻓ ﹶﺬﺑﺤﻪ ،ﺣ ﹼﻞ .ﻭﺇﻥ ﺗﻴ ﱠﻘ ﻦ ﻫﻼ ﹶﻛ ﻪ ﺑﻌﺪ ﺳﺎ ﻋﺔ ،ﻭﺇﻻ ﱂ ﳛ ﹼﻞ ﻀ ﻪ ﳓﻮ ﻫﺮﺓ ﻓﺈﹺﻥ ﺑﻘﻴ ﻋ
ﺡ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﻛﻤﺎ ﻟﻮ ﹸﻗ ﻄ ﻊ ﺑﻌﺪ ﺭﻓ ﹺﻊ ﺍﻟﺴﻜﲔ ﻭﻟﻮ ﻟﻌﺬﺭﹴ ،ﻣﺎ ﺑﻘ ﻲ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺋﻬﺎ ﺇﱃ ﺣﺮ ﹶﻛ ﺔ ﻣﺬﺑﻮ ﹴ
ﺝ :ﻭﰲ ﻛﻼﻡ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻟﻮ ﺭﻓﻊ ﻳ ﺪ ﻩ ﻟﻨﺤﻮ ﺍﺿﻄﺮﺍﹺﺑ ﻪ ﻓﺄﻋﺎﺩﻫﺎ ﻓﹶﻮﺭﹰﺍ ﻭﺃ ﹼﰎ ﺍﻟﺬﺑﺢ ،ﺣﻞﹼ ،ﻭﻗﻮﻝ ﺍﳌﻨﻬﺎ ﹺ
ﺑﻌﻀﻬﻢ :ﻟﻮ ﺭﻓﻊ ﻳﺪﻩ ﰒ ﺃﻋﺎﺩﻫﺎ ﱂ ﳛﻞﹼ ،ﻣﻔﺮﻉ ﻋﻠﻰ ﻋﺪﻡ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘﻘﺮﺓ ،ﻋﻨﺪ ﺇﻋﺎ ﺩﺗﻬﺎ ،ﺃﻭ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ
ﻣﺎ ﺇﺫﺍ ﱂ ﻳ ﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻟ ﹶﻔﻮﺭ .ﻭﻳﺆﻳﺪﻩ ﺇﻓﺘﺎ ُﺀ ﻏ ﲑ ﻭﺍ ﺣ ﺪ ﻓﻴﻤﺎ ﻟﻮ ﺍﻧﻔﹶﻠﺘﺖ ﺷ ﹾﻔ ﺮﺗﻪ ﻓﺮﺩﻫﺎ ﺣﺎﻻﹰ ،ﺃﻧﻪ ﳛﻞ.
ﺕ ﻣﻀﺮ ،ﻛﻔﻰ ﺫﲝﻪ ﰲ ﺁﺧﺮ ﺭﻣﻘﻪ ،ﺇﺫ ﺡ ﲟ ﺮﺽﹴ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺳﺒﺒﻪ ﺃﻛ ﹸﻞ ﻧﺒﺎ ﺍﻧﺘﻬﻰ .ﻭﻟﻮ ﺍﻧﺘﻬﻰ ﳊﺮﻛ ﺔ ﻣﺬﺑﻮ ﹴ
ﻁﺡ ﺃﻭ ﳓﻮﹺﻩ .ﻓﺈﹺﻥ ﻭﺟﺪ ،ﻛﺄﻥ ﺃﹶﻛﻞ ﻧﺒﺎﺗﹰﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﳍﻼﻙ ،ﺍﺷﺘ ﹺﺮ ﹶ ﱂ ﻳﻮﺟﺪ ﻣﺎ ﻳﺤﺎﻝ ﻋﻠﻴ ﻪ ﺍﳍﻼ ﻙ ﻣﻦ ﺟ ﺮ ﹴ
ﻓﻴ ﻪ ﻭﺟﻮ ﺩ ﺍﳊﻴﺎ ﺓ ﺍﳌﺴﺘﻘﹼﺮ ﺓ ﻓﻴ ﻪ ﻋﻨ ﺪ ﺍﺑﺘﺪﺍ ِﺀ ﺍﻟ ﹼﺬﺑﺢﹺ ،ﻭﻟﻮ ﺑﺎﻟﻈﹼﻦ ،ﺑﺎﻟﻌﻼﻣﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻌﺪﻩ.
ﺤﺮﻡ ،ﺃﻭ ﺑﻘﺼﺪﻫﻢ ﺣﺮﻡ .ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻛﻮﻧﻪ ]ﻓﺎﺋﺪﺓ[ :ﻣﻦ ﹶﺫﺑ ﺢ ﺗﻘﺮﻳﹰﺎ ﷲ ﺗﻌﺎﱃ ﻟﺪﻓﻊ ﺷ ﺮ ﺍﳉ ﻦ ﻋﻨﻪ ﱂ ﻳ
ﺿﺒﻊ ،ﻭﺿﺐ، ﻣﺄﻛﻮ ﹰﻻ ﻭ ﻫ ﻮ ﻣﻦ ﺍﳊﻴﻮﺍ ﻥ ﺍﻟﺒﺮﻱ :ﺍﻷﻧﻌﺎﻡ ،ﻭﺍﳋﻴﻞﹸ ،ﻭﺑﻘ ﺮ ﻭ ﺣﺶﹴ ،ﻭﲪﺎﺭﻩ ،ﻭﻇﱯ ،ﻭ
ﺻ ﹾﻘﺮ ،ﻭﻃﺎ ﻭﺱ ،ﻭ ﺣﺪﺃﺓﹲ ،ﻭﺑﻮﻡ،
ﺐ .ﻻ ﺃﺳﺪ ،ﻭﻗﺮﺩ ،ﻭ ﺤ ﻁ ﻟﻠ ﻭﺃﺭﻧﺐ ،ﻭﺛﻌﹶﻠﺐ ،ﻭﺳﻨﺠﺎﺏ ،ﻭﻛﻞ ﹶﻟﻘﹼﺎ
ﺝ ﻱ ﺍﻟﻠﻮﻥ ،ﺧﻼﻓﹰﺎ ﻟﺒﻌﻀﻬﻢ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺟﻼﻟ ﹲﺔ ﻭﻟﻮ ﻣﻦ ﻏﲑ ﻧﻌﻢ ﻛﺪﺟﺎ ﹴ ﺏ ﺃﺳﻮﺩ ﻭﺭﻣﺎ ﺩ ﻭﺩ ﺭﺓﹲ ،ﻭﻛﺬﺍ ﻏﺮﺍ
ﺾ ﻏﲑ ﺍﳌﺄﻛﻮﻝﹺ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ .ﻭﳛﺮﻡ ﻣﻦ ﺍﳊﻴﻮﺍ ﻥ ﺍﻟﺒﺤﺮﻱ: ﺇﻥ ﻭ ﹺﺟ ﺪ ﻓﻴﻬﺎ ﺭﻳ ﺢ ﺍﻟﻨﺠﺎ ﺳ ﺔ .ﻭﳛ ﹼﻞ ﺃﻛ ﹸﻞ ﺑﻴ ﹺ
ﺲ ﻋﻠﻰ ﺍﻷﺻﺢ ﻓﻴﻬﻤﺎ .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ: ﺿﻔ ﺪﻉ ،ﻭﲤﺴﺎﺡ ،ﻭﺳﻠﺤﻔﺎﺓﹲ ،ﻭﺳﺮﻃﺎ ﹲﻥ .ﻻ ﻗ ﺮﺵ ،ﻭ ﺩﻧﻠﻴ
ﺏ ﻀ ﹾﻔﺪﻉ ،ﻭﻳﺆﻳﺪﻩ ﻧﻘ ﹸﻞ ﺍﺑ ﻦ ﺍﻟﺼﺒﺎﻍ ﻋﻦ ﺍﻷﺻﺤﺎ ﹺ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻌﺘﻤ ﺪ ﺃ ﹼﻥ ﲨﻴ ﻊ ﻣﺎ ﰲ ﺍﻟﺒﺤﺮ ﳛ ﹼﻞ ﻣﻴﺘﺘ ﻪ ﺇﻻ ﺍﻟ
ﻑ ﻏﲑﹺﻩ ،ﻭﻟﻮ ﰲ ﻚ ﺇﻻ ﻣﺎ ﺗﻐﻴ ﺮ ﰲ ﺟﻮ ﺴ ﻤ ﺣ ﹼﻞ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﺇﻻ ﺍﻟﻀﻔﺪﻉ .ﻭﳛ ﹼﻞ ﺃﻛ ﹸﻞ ﻣﻴﺘ ﺔ ﺍﳉﺮﺍ ﺩ ﻭﺍﻟ
ﻱ
ﺴ ﻦ ﺫﺑ ﺢ ﻛﺒﲑﳘﺎ ﺍﻟﺬﻱ ﻳﻄﻮﻝ ﺑﻘﺎﺅﻩ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﺫﺑ ﺢ ﺻﻐﲑﹺﳘﺎ ،ﻭﺃﻛ ﹸﻞ ﻣﺸﻮ ﺐ ﺃﻭ ﺧﱰﻳ ﹴﺮ .ﻭﻳ ﺻﻮ ﺭ ﺓ ﻛﻠ ﹴ
ﺐ ﺟ ﻮﻓﻪ ،ﻭﻣﺎ ﺃﻧﺘ ﻦ ﻣﻨﻪ ﻛﺎﻟﻠﺤﻢ ﻭﻗﹶﻠﻲ ﺣ ﻲ ﰲ ﺩﻫﻦ ﻣ ﻐﻠ ﻲ .ﻭﺣ ﹼﻞ ﺃﻛ ﹸﻞ ﺩﻭ ﺩ ﳓ ﹺﻮ ﻚ ﻗﺒﻞ ﺗﻄﻴﻴ ﹺ ﺳ ﻤ
ﺍﻟﻔﺎﻛﻬﺔ ﺣﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻴﺘﹰﺎ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻨﻔ ﹺﺮﺩ ﻋﻨﻪ ،ﻭﺇﻻ ﱂ ﳛ ﹼﻞ ﺃﻛﻠﹸﻪ ،ﻭﻟﻮ ﻣﻌﻪ ﻛﻨﻤ ﹺﻞ ﺍﻟﺴﻤﻦ ﻟﻌﺪﻡ
100
ﺠﺮﹴ،ﺤ ﺗﻮﱢﻟﺪﻩ ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺮﺩﺍﺩ ﺧﻼﻓﹰﺎ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ.ﻭﳛ ﺮ ﻡ ﻛﻞ ﲨﺎ ﺩ ﻣﻀ ﺮ ﻟﺒ ﺪ ﻥ ﺃﻭ ﻋ ﹾﻘ ﹴﻞ ﻛ
ﻭﺗﺮﺍﺏﹴ ،ﻭﺳ ﻢ ﻭﺇﻥ ﹶﻗﻞﹼ ،ﺇﻻ ﳌﻦ ﻻ ﻳﻀﺮﻩ ﻭﻣﺴﻜﺮ ،ﻛﻜﺜﲑ ﺃﻓﻴﻮﻥ ،ﻭﺣﺸﻴﺶﹴ ،ﻭﺑﻨ ﹴﺞ.
]ﻓﺎﺋﺪﺓ[ :ﺃﻓﻀﻞ ﺍﳌﻜﺎﺳﺐ ﺍﻟﺰﺭﺍ ﻋﺔﹸ ،ﰒ ﺍﻟﺼﻨﺎﻋﺔﹸ ،ﰒ ﺍﻟﺘﺠﺎﺭﺓ .ﻗﺎﻝ ﲨﻊ :ﻫﻲ ﺃﻓﻀﻠﹸﻬﺎ ﻭﻻ ﲢ ﺮ ﻡ ﻣﻌﺎﻣﻠ ﹸﺔ
ﳊ ﺮ ﻣﺔ،
ﱄ ﺑﺎ ﹸﻱ ﻗﻮ ﹶﻝ ﺍﻟﻐﺰﺍ ﱢ ﻣ ﻦ ﺃﻛﺜﹶﺮ ﻣﺎﻟ ﻪ ﺣﺮﺍﻡ ،ﻭﻻ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﻛﻤﺎ ﺻﺤﺤﻪ ﰲ ﺍﻤﻮﻉ .ﻭﺃﻧﻜﺮ ﺍﻟﻨﻮﻭ
ﺲ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻪ ،ﺩﻭﻥ ﻣﺎ ﺽ ﺟﺎ ﺯ ﺃﻥ ﻳﺴﺘﻌﻤ ﹶﻞ ﻣﻨﻪ ﻣﺎ ﲤ ﻣﻊ ﺃﻧﻪ ﺗﺒ ﻌ ﻪ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ .ﻭﻟﻮ ﻋ ﻢ ﺍﳊﺮﺍ ﻡ ﺍﻷﺭ
ﺤﻘﹼﻪ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺖ ﺍﳌﺎﻝﹺ ،ﻓﻴﺄﺧ ﹸﺬ ﻣﻨ ﻪ ﺑ ﹶﻘ ﺪ ﹺﺭ ﻣﺎ ﻳﺴﺘ ﺯﺍﺩ .ﻫﺬﺍ ﺇﻥ ﺗﻮﹼﻗ ﻊ ﻣﻌﺮﻓﺔ ﺃﺭﺑﺎﹺﺑ ﻪ .ﻭﺇﻻ ﺻﺎ ﺭ ﻟﺒﻴ
ﺷﻴﺨﻨﺎ.
ﺐ ﻋﻠﻰ ﺍﳌﻜﻠﱢﻒ ﺑﺎﻟﻨﺬ ﹺﺭ .ﻭﻫﻮ ﹸﻗﺮﺑﺔ ﻋﻠﻰ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻛﻼﻡ ﺍﻟﺸﻴﺨﲔ ،ﻭﻋﻠﻴﻪ ]ﻓﺮﻉ[ :ﻧ ﹾﺬ ﹸﻛ ﺮ ﻓﻴﻪ ﻣﺎ ﳚ
ﺴﻨﺔ ،ﻭﺍﻹﲨﺎﻉ ،ﻭﺍﻟﻘﻴﺎﺱ .ﻭﻗﻴﻞ ﻣﻜﺮﻭﻩ، ﻛﺜﲑﻭﻥ ﺑﻞ ﺑﺎﻟ ﹶﻎ ﺑﻌﻀﻬﻢ ،ﻓﻘﺎﻝ :ﺩ ﹼﻝ ﻋﻠﻰ ﻧ ﺪﹺﺑ ﻪ ﺍﻟﻜﺘﺎﺏ ،ﻭﺍﻟ
ﻟﻠﻨﻬﻲ ﻋﻨﻪ .ﻭ ﺣﻤﻞ ﺍﻷﻛﺜﺮﻭﻥ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻧ ﹾﺬ ﹺﺭ ﺍﻟﻠﺠﺎﺝﹺ ،ﻓﺈﻧﻪ ﺗﻌﻠﻴﻖ ﹸﻗ ﺮﺑ ﺔ ﺑﻔﻌ ﹺﻞ ﺷﻲ ٍﺀ ﺃﻭ ﺗﺮﻛﻪ ﻛﺈﻥ
ﺻ ﺪﹶﻗ ﹲﺔ ﺑﻜﺬﺍ .ﻓﻴﺘﺨﻴﺮ ﻣﻦ ﺩ ﺧﻠﹶﻬﺎ ﺃﻭ ﱂ ﳜﺮﺝ ﺖ ﺍﻟﺪﺍﺭ ،ﺃﻭ ﺇﻥ ﹾﱂ ﺃ ﺧﺮﺝ ﻣﻨﻬﺎ ،ﻓﻠﹼﻠ ﻪ ﻋﻠ ﻲ ﺻﻮ ﻡ ﺃﻭ ﺩﺧﻠ
ﺖ ﺃﺻ ﹴﻞ ﻛﹸﻠ ﻲ. ﺝﲢ ﺠﹰﺎ .ﻭﺍﻝ ]ﻓﺮﻉ[ :ﻣﺎ ﺍﻧﺪ ﺭ ﺑﲔ ﻣﺎ ﺍﻟﺘ ﺰﻣﻪ ﻭﻛﻔﺎﺭﺓ ﳝﲔ .ﻭﻻ ﻳﺘﻌﻴﻦ ﺍﳌﻠﺘﺰﹺﻡ ﻭﻟﻮ ﺣ
ﺽ ﻛﻔﺎﻳﺔ ﻛﺈﹺﺩﺍﻣﺔ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﹶﻓ ﺮ ﻒ( ﺭﺷﻴ ﺪ) :ﹸﻗ ﺮﺑ ﹲﺔ ﱂ ﺗﺘ ﻌﻴ ﻦ( ﻧﻔ ﹰ
)ﺍﻟﻨﺬﺭ :ﺍﻟﺘﺰﺍ ﻡ( ﻣﺴﻠﻢﹴ) ،ﻣﻜﱠﻠ
ﻭﺗﺮﹴ ،ﻭﻋﻴﺎﺩ ﺓ ﻣﺮﻳﺾﹴ ،ﻭﺯﻳﺎﺩﺓ ﺭﺟ ﹴﻞ ﻗﱪﺍﹰ ،ﻭﺗﺰﻭﺝ ﺣﻴﺚ ﺳ ﻦ ﺧﻼﻓﹰﺎ ﳉﻤﻊ ﻭﺻﻮﻡ ﺃﻳﺎ ﹺﻡ ﺍﻟﺒﻴﺾﹺ،
ﺐ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻛﺼﻼ ﺓ ﻭﺍﻷﺛﺎﻧﲔ .ﻓﻠﻮ ﻭﻗﻌﺖ ﰲ ﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ ﺃﻭ ﺍﳊﻴﺾﹺ ،ﺃﻭ ﺍﻟﻨﻔﺎﺱﹺ ،ﺃﻭ ﺍﳌﺮﺽﹺ ،ﱂ ﳚ ﹺ
ﺼ ﻢ ﻗﺒﻠﻪ ،ﻓﺈﻥ ﻓﻌ ﹶﻞ ﺃ ﹶﰒ ﻛﺘﻘﺪﱘ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ ﺟﻨﺎ ﺯﺓ ،ﻭﲡﻬﻴ ﹺﺰ ﻣﻴﺖ .ﻭﻟﻮ ﻧﺬﺭ ﺻﻮ ﹴﻡ ﻳﻮﻡ ﺑﻌﻴﻨﹺﻪ ،ﱂ ﻳ
ﺲ ﺻ ﻮ ﻡ ﻳﻮﻡ ﲬﻴ ﹴ ﺍﳌﻌﻴﻦ ﻭﻻ ﳚﻮ ﺯ ﺗﺄﺧﲑﻩ ﻋﻨﻪ ﹶﻛ ﹺﻬ ﻲ ﺑﻼ ﻋ ﹾﺬﺭﹴ ،ﻓﺈﻥ ﻓﻌﻞ ﺻﺢ ،ﻭﻛﺎﻥ ﻗﻀﺎ ًﺀ .ﻭﻟﻮ ﻧﺬ ﺭ
ﺻ ﻮ ﻡﺻﻮﻣﹰﺎ :ﻓﺼﻮ ﻡ ﻳﻮ ﹴﻡ ﺃﻭ ﺐ ﺭﻛﻌﺘﺎﻥ ﺑﻘﻴﺎ ﹺﻡ ﻗﺎﺩ ﹴﺭ .ﺃﻭ ﺲ .ﻭﻟﻮ ﻧ ﹶﺬ ﺭ ﺻﻼ ﹰﺓ :ﻓﻴﺠ ﻱ ﲬﻴ ﹴ ﻭﱂ ﻳﻌﻴﻦ ،ﻛﻔﺎ ﻩ ﺃ
ﲔ ﻣﺎ ﱂ ﻳ ﻌﻴﻦ ﺷﺨﺼﹰﺎ ﺃﻭ ﺃ ﻫ ﹶﻞ ﺑﻠ ﺪ ﻭﺇﻻ ﺗ ﻌﻴﻦ ﳊ ﺮ ﻣﺴﻜ ﹴ ﺻ ﺮﹸﻓ ﻪ ﹸ
ﺐ ﺃﻳﺎ ﹴﻡ ﻓﺜﻼﺛ ﺔ .ﺃﻭ ﺻﺪﻗﺔﹰ ،ﻓﻤﺘﻤﻮﻝ ،ﻭﳚ
ﺻ ﺮﻓﹸﻪ ﻟﻪ.
ﻒ :ﺍﻟﻜﺎﻓ ﺮ ﺝ ﺑﺎﳌﺴﻠﻢﹺ ،ﺍﳌﻜﱠﻠ ﺼ ﺪﹶﻗ ﺔ ﺯﻣﺎ ﹲﻥ ﻋﻴﻨﻪ .ﻭﺧ ﺮ ﻭﻻ ﻳﺘ ﻌﻴ ﻦ ﻟﺼﻮ ﹴﻡ ﻭﺻﻼ ﺓ ﻣﻜﺎ ﹲﻥ ﻋﻴﻨﻪ ،ﻭﻻ ﻟ
ﺼ ﺢ ﻣ ﻦ ﺍﻟﻜﺎﻓ ﹺﺮ .ﻭﺑﺎﻟﻘﺮﺑ ﺔ :ﺍﳌﻌﺼﻴ ﹸﺔ ﻛﺼﻮ ﹺﻡ ﻭﺍﻟﺼﱯ ،ﻭﺍﻨﻮ ﹸﻥ ﻓﻼ ﻳﺼﺢ ﻧﺬﹾ ﺭﻫﻢ ﹶﻛﻨ ﹾﺬ ﹺﺭ ﺍﻟﺴﻔﻴﻪ ،ﻭﻗﻴﻞ ﻳ
ﺼﻴ ﺔ :ﺍﳌﻜﺮﻭ ﻩ ﻛﺎﻟﺼﻼ ﺓ ﻋﻨﺪ ﺖ ﻣﻜﺮﻭ ﻩ ﻓﻼ ﻳﻨﻌﻘﺪﺍﻥ .ﻭﻛﺎﳌﹸﻌ ﺐ ﳍﺎ ﰲ ﻭﻗ ﺃﻳﺎ ﹺﻡ ﺍﻟﺘﺸﺮﻳ ﹺﻖ ﻭﺻﻼ ﺓ ﻻ ﺳﺒ
ﺼ ﺪ ﺗﻘ ﹺﻮﻳ ﹰﺔ
ﺡ :ﻛﻠﱠﻠ ﻪ ﻋﻠ ﻲ ﺃﻥ ﺁ ﹸﻛ ﹶﻞ ﺃﻭ ﺃﻧﺎ ﻡ .ﻭﺇﻥ ﻗ ﺍﻟﻘ ﹺﱪ .ﻭﺍﻟﻨﺬ ﹺﺭ ﻷﺣ ﺪ ﺃﺑ ﻮﻳ ﻪ ﺃﻭ ﺃﻭﻻ ﺩ ﻩ ﻓﻘﻂ .ﻭﻛﺬﺍ ﺍﳌﺒﺎ
ﻁ ﳍﺎ ﻭﻻ ﻛﻔﺎﺭﺓ ﰲ ﺍﳌﺒﺎﺡﹺ ،ﻋﻠﻰ ﺍﻷﺻ ﺢ .ﻭﺑﹺﻠ ﻢ ﺗﺘ ﻌﻴﻦ :ﻣﺎ ﺗ ﻌﻴﻦ ﻋﻠﻴﻪ ﻣﻦ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﻌﺒﺎ ﺩﺓ ،ﺃﻭ ﺍﻟﻨﺸﺎ ﹶ
ﻭﺍﺟﺐ ﻋﻴﲏ ﻛﻤﻜﺘﻮﺑﺔ ﻭﺃﺩﺍﺀ ﺭﺑﻊ ﻋﺸﺮ ﻣﺎﻝ ﲡﺎﺭﺓ ﻭﻛﺘﺮﻙ ﳏﺮﻡ ﻭﺇﳕﺎ ﻳﻨﻌﻘﺪ ﺍﻟﻨﺬﺭ ﻣﻦ ﺍﳌﻜﻠﻒ )ﺑﻠﻔﻆ
ﻣﻨﺠﺰ( ﺑﺄﻥ ﻳﻠﺘﺰﻡ ﻗﺮﺑﺔ ﺑﻪ ﻣﻦ ﻏﲑ ﺗﻌﻠﻴﻖ ﺑﺸﺄ ﻭﻫﺬﺍ ﻧﺬﺭ ﺗﱪﺭ )ﻛﻠﻠﻪ ﻋﻠﻰ ﻛﺬﺍ( ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺻﻮﻡ ﺃﻭ
101
ﻧﺴﻚ ﺃﻭ ﺻﺪﻗﺔ ﺃﻭ ﻗﺮﺍﺀ ﺃﻭ ﺍﻋﺘﻜﺎﻑ )ﺃﻭ ﻋﻠ ﻲ ﻛﺬﺍ( ﻭﺇﻥ ﱂ ﻳﻘﻞ ﷲ )ﺃﻭ ﻧﺬﺭﺕ ﻛﺬﺍ( ﻭﺇﻥ ﱂ ﻳﺬﻛﺮ ﻣﻌﻬﺎ
ﷲ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﺍﻟﺬﻱ ﺻﺮﺡ ﺑﻪ ﺍﻟﺒﻐﻮﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﻃﻮﻳﻞ )ﺃﻭ( ﺑﻠﻔﻆ )ﻣﻌﻠﻖ( ﻭﻳﺴﻤﻰ ﻧﺬﺭ
ﳎﺎﺯﺍﺓ ﻭﻫﻮ ﺃﻥ ﻳﻠﺘﺰﻡ ﻗﺮﺑﺔ ﰲ ﻣﻘﺎﺑﻠﺔ ﻣﺎ ﻳﺮﻏﺐ ﰲ ﺣﺼﻮﻟﻪ ﻣﻦ ﺣﺪﻭﺙ ﻧﻌﻤﺔ ﺃﻭ ﺍﻧﺪﻓﺎﻉ ﻧﻘﻤﺔ )ﻛﺎﻥ
ﺷﻔﺎﱐ ﺍﷲ ﺃﻭ ﺳﻠﻤﲏ ﺍﷲ ﻓﻌﻠﻰ ﻛﺬﺍ( ﺃﻭ ﺃﻟﺰﻣﺖ ﻧﻔﺴﻲ ﺃﻭ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﺬﺍ ﻭﺧﺮﺝ ﺑﻠﻔﻆ ﺍﻟﻨﻴﺔ ﻓﻼ ﻳﺼﺢ
ﲟﺠﺮﺩ ﺍﻟﻨﻴﺔ ﻛﺴﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ ﺇﻻ ﺑﺎﻟﻠﻔﻆ .ﻭﻗﻴﻞ ﻳﺼ ﺢ ﺑﺎﻟﻨﻴﺔ ﻭﺣﺪﻫﺎ) ،ﻓﻴﻠﺰﹺﻡ( ﻋﻠﻴﻪ )ﻣﺎ ﺍﻟﺘﺰﻣﻪ ﺣﺎ ﹰﻻ ﰲ ﻣﻨﺠ ﹴﺰ
ﺐ ﻭﺟﻮ ﺩ ﺍﳌﻌﱠﻠ ﹺﻖ ﻋﻠﻴﻪ ﺧﻼﻓﹰﺎ ﻭﻋﻨ ﺪ ﻭﺟﻮ ﺩ ﺻﻔ ﺔ ﰲ ﻣﻌﹼﻠ ﹴﻖ( .ﻭﻇﺎﻫ ﺮ ﻛﻼﻣﻬﹺﻢ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﻔﻮ ﺭ ﺑﺄﺩﺍﺋ ﻪ ﻋ ﻘ
ﻁ ﻋﺪ ﻡ ﺴﻤﻲ ﺍﻟﻨﺬ ﹺﺭ ﻭﻻ ﺍﻟﻘﺒﺾ ،ﺑﻞ ﻳﺸﺘﺮ ﹸ ﻁ ﻗﹸﺒﻮ ﹸﻝ ﺍﳌﻨﺬﻭ ﹺﺭ ﻟﻪ ﰲ ﻗ ﺸﺘ ﺮ ﹸﻟﻘﻀﻴﺔ ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﻻ ﻳ
ﺭﺩﻩ.
ﲏ ﻭﻟﻮ ﻭﻳﺼ ﺢ ﺍﻟﻨﺬ ﺭ ﲟﺎ ﰲ ﺫﻣﺔ ﺍ ﹶﳌﺪﻳﻦ ﻭﻟﻮ ﳎﻬﻮ ﹰﻻ ﻓﻴﱪﹸﺃ ﺣﺎﻻﹰ ،ﻭﺇﻥ ﱂ ﻳﻘﺒ ﹾﻞ ﺧﻼﻓﹰﺎ ﻟﻠﺠﻼﻝ ﺍﻟﺒﻠﻘﻴ
ﺽ ﻣﻮﺗ ﻪ ﺑﻴﻮ ﹴﻡ ﻣﻠﻜ ﻪ ﻛﻠﹼﻪ ﻣﻦ ﻏ ﹺﲑ ﻣﺸﺎﺭﹺﻙ ،ﻟﺰﻭﺍﻝ ﻧ ﹶﺬ ﺭ ﻟﻐ ﹺﲑ ﺃﺣ ﺪ ﺃﺻﻠﻴ ﻪ ﺃﻭ ﻓﺮﻭ ﻋﻪ ﻣﻦ ﻭ ﺭﹶﺛﺘﻪ ﲟﺎﻟ ﻪ ﻗﺒﻞ ﻣ ﺮ ﹺ
ﺖ ﻓﻬﻮ ﻧﺬ ﺭ ﻗﺒﻞ ﻣ ﺮﺿﻲ ﺑﻴﻮﻡﹴ، ﺿ ﻣ ﹾﻠﻜﻪ ﻋﻨﻪ ،ﻭﻻ ﳚﻮ ﺯ ﻟﻸﺻ ﹺﻞ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ .ﻭﻳﻨﻌﻘ ﺪ ﻣﻌﻠﱠﻘﹰﺎ ﰲ ﳓﻮ :ﺇﺫﺍ ﻣ ﹺﺮ
ﱄ ﺍﻷﻣ ﺮ ﺍﻟﻔﻼﱐ ﺃﺟﻲﺀ ﻟﻚ ﺑﻜﺬﺍ ﻣﺎ ﱂ ﻭﹶﻟ ﻪ ﺍﻟﺘﺼﺮﻑ ﻗﺒﻞ ﺣﺼﻮ ﹺﻝ ﺍﳌﻌﻠﱠﻖ ﻋﻠﻴﻪ .ﻭﻳﻠﻐﻮ ﻗﻮﻟﻪ :ﻣﱴ ﺣﺼﻞ ﹶ
ﻆ ﺍﻟﺘﺰﺍﻡﹴ ،ﺃﻭ ﻧﺬ ﹴﺭ .ﻭﺃﻓﱴ ﲨﻊ ﻓﻴﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺒﺎﻳﻌﺎ ﻓﺎﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻥ ﻳﻨﺬﺭ ﻛﻞ ﻟﻶﺧﺮ ﲟﺘﺎﻋﻪ، ﻳﻘﺘ ﹺﺮ ﹾﻥ ﺑﻪ ﻟﻔ ﹸ
ﻚ .ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻴﻤﺎ ﻻ ﻳﺼﺢ ﺑﻴﻌﻪ ﻭﻳﺼﺢ ﺕ ﱄ ﲟﺘﺎ ﻋ ﺻﺢ ،ﻭﺇﻥ ﺯﺍﺩ ﺍﳌﺒﺘﺪﻯﺀ :ﺇﻥ ﻧﺬ ﺭ ﻓﻔﻌﻼ ،
ﻧﺬﺭﻩ.
ﻁ ﻣﻌﺮﹺﻓ ﹸﺔ ﺍﻟﻨﺎﺫ ﹺﺭ ﻣﺎ ﻧﺬ ﺭ ﺑﻪ ﻭﻳﺼﺢ ﺇﺑﺮﺍ ُﺀ ﺍﳌﻨﺬﻭ ﹺﺭ ﻟﻪ ﺍﻟﻨﺎ ﺫ ﺭ ﻋﻤﺎ ﰲ ﺫﻣﺘﻪ .ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﻻ ﻳﺸﺘﺮ ﹸ
ﺲ ﻣﺎ ﳜﺮﺝ ﻟﻪ ﻣﻊ ﻣﻌﺸﺮ ،ﻭﻛﻜﻞ ﻭﻟﺪ ،ﺃﻭ ﲦﺮ ﺓ ﳜﺮﺝ ﻣﻦ ﺃﻣﱵ ﺃﻭ ﺷﺠﺮﰐ ﻫﺬﻩ .ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻛﺨﻤ ﹺ
ﲔ ﻛﺎﻟﻮﺻﻴﺔ ﻟﻪ، ﻻ ﺯﻛﺎﺓ ﰲ ﺍﳋﻤﺲ ﺍﳌﻨﺬﻭﺭ .ﻭﻗﺎﻝ ﻏﲑﻩ :ﳏﻠﻪ ﺇﻥ ﻧﺬ ﺭ ﻗﺒﻞ ﺍﻻﺷﺘﺪﺍﺩ ،ﻭﻳﺼ ﺢ ﺍﻟﻨﺬ ﺭ ﻟﻠﺠﻨ ﹺ
ﻑﺝ ﻳﻨﺘ ﹶﻔ ﻊ ﺑﻪ ،ﺃﻭ ﺍﻃﱠﺮ ﺩ ﻋﺮ ﺑﻞ ﹶﺃﻭﱃ ،ﻻ ﻟﻠﻤﻴﺖ ﺇﻻ ﻟﻘ ﹺﱪ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻼﱐ ،ﻭﺃﺭﺍ ﺩ ﺑﻪ ﻗﺮﺑ ﹰﺔ .ﺛﹸﻢ :ﻛﺈﹺﺳﺮﺍ
ﺤ ﻤ ﹸﻞ ﺍﻟﻨﺬ ﺭ ﻟﻪ ﻋﻠﻰ ﺫﻟﻚ. ﻓﻴ
ﻑﺼ ﺮ ﱯ ﻓﻴﺼﺢ ﻛﻤﺎ ﲝﺚ ﻷﻧﻪ ﺍﺷﺘﻬﺮ ﰲ ﻋﺮﻓﻬﹺﻢ ﻟﻠﻨﺬﺭﹺ ،ﻭﻳ ﺖ ﻫﺬﺍ ﻟﻠﻨ ﺾ ﺍﻟﻌﻮﺍ ﻡ :ﺟﻌﻠ ﻭﻳﻘ ﻊ ﻟﺒﻌ ﹺ
ﺠ ﺮ ﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ،ﺃ ﹼﻥ ﳊ ﺏ ﻋﻨﺪﻱ ﰲ ﺍﻟﻜﻌﺒ ﺔ ﻭﺍ ﹸ ﺠ ﺮ ﺓ ﺍﻟﻨﺒﻮﻳﺔ .ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ :ﻭﺍﻷﻗﺮ ﳊ
ﱀﺍﹸ ﳌﺼﺎ ﹺ
ﻑ ﺇﻟﻴﻬﺎ ﻭﺍﺧﺘﺼﺖ ﺑﻪ. ﺻ ﹺﺮ
ﻑ ﺻﺮﹶﻓ ﻪ ﰲ ﹺﺟ ﻬ ﺔ ﻣﻦ ﺟﹺﻬﺎﺎ : ﺝ ﻣﻦ ﻣﺎﻟﻪ ﻋﻦ ﺷﻲ ٍﺀ ﳍﺎ ﻭﺍﻗﺘﻀﻰ ﺍﻟ ﻌ ﺮ ﻣﻦ ﺧﺮ
ﻑ ﺭﺃﻱ ﻧﺎﻇﺮﻫﺎ. ﲔ ﺍﳌﺼﺮ ﺾ ﺍﻟ ﻌﺮﻑ ﺷﻴﺌﺎﹰ ،ﻓﺎﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻧﻪ ﻳ ﺮ ﺟ ﻊ ﰲ ﺗﻌﻴ ﹺ ﺍﻩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻓﺈﻥ ﱂ ﻳ ﹾﻘﺘ ﹺ
ﻚ ﰲ ﺍﻟﻨﺬﺭ ﳌﺴﺠ ﺪ ﻏﲑﻫﺎ .ﺍﻧﺘﻬﻰ. ﻗﺎﻝ :ﻭﻇﺎﻫ ﺮ ﺃ ﹼﻥ ﺍﳊﻜ ﻢ ﻛﺬﻟ
ﺼﺮﻑ ﻟﻔﻘﺮﺍ ِﺀ ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﰲ ،ﺇﻥ ﻗﻀﻰ ﺍﻟﹼﻠ ﻪ ﺣﺎﺟﱵ ﻓﻌﻠﻲ ﻟﻠﻜﻌﺒ ﺔ ﻛﺬﺍ ،ﺑﺄﻧﻪ ﻳﺘﻌﻴﻦ ﳌﺼﺎﳊﻬﺎ ،ﻭﻻ ﻳ
ﺻﺮﻓ ﻪ ﻟ ﹸﻘ ﺮﺑ ﺔ
ﺡ ﺑﻪ ﲨﻊ ﻣﺘﺄﺧﺮﻭﻥ .ﻭﻟﻮ ﻧ ﹶﺬ ﺭ ﺷﻴﺌﹰﺎ ﻟﻠﻜﻌﺒﺔ ﻭﻧﻮﻯ
ﺍﳊﹶﺮ ﹺﻡ ﻛﻤﺎ ﺩ ﱠﻝ ﻋﻠﻴ ﻪ ﻛﻼ ﻡ ﺍﳌﻬﺬﹼﺏ ﻭﺻ ﺮ
102
ﻑ ﳌﺼﺎﳊﻬﺎ ﻛﻤﺎ ﺍﺳﺘﻈﹶﻬﺮ ﻩ ﺻ ﹺﺮ ﺝ ﺗﻌﻴﻦ ﺻﺮﻓﻪ ﻓﻴﻬﺎ ،ﺇﻥ ﺍﺣﺘﻴ ﺞ ﻟﺬﻟﻚ ،ﻭﺇﻻ ﺑﻴﻊ ،ﻭ ﻣﻌﻴﻨﺔ ﻛﺎﻹِﺳﺮﺍ ﹺ
ﺖ ﺑﺴﻤﺠﺪ ،ﺻﺢ ﺇﻥ ﻛﺎﻥ ﹼﰒ ﻣﻦ ﻳﻨﺘﻔﻊ ﺑﻪ ،ﻭﻟﻮ ﻋﻠﻰ ﻧﺪﻭﺭ ﺝ ﳓ ﹺﻮ ﴰ ﹴﻊ ﺃﻭ ﺯﻳ ﺷﻴﺨﻨﺎ .ﻭﻟﻮ ﻧﺬ ﺭ ﺇﺳﺮﺍ
ﻕ ﹺﺑ ﻌﻴﹺﻨ ﻪ ﻋﻠﻰ ﻓﻘﺮﺍ ِﺀ ﺍﳊﺮﻡ ﻣﺎ ﱂ ﻳﻌﻴﻦ ﻗﺮﺑ ﹰﺔ ﻭﺇﻻ ﻓﻼ .ﻭﻟﻮ ﻧ ﹶﺬ ﺭ ﺇﻫﺪﺍ َﺀ ﻣﻨﻘﻮ ﹴﻝ ﺇﱃ ﻣﻜﹼﺔ ،ﻟﺰ ﻣ ﻪ ﻧﻘﻠﹸﻪ ،ﻭﺍﻟﺘﺼ ﺪ
ﺐ ﺍﻟﻜﻌﺒ ﺔ ﻓﻴﺼ ﹺﺮ ﹾﻓ ﻪ ﺇﻟﻴﻬﺎ.
ﺃﺧﺮﻯ ﻛﺘﻄﹾﻴﻴ ﹺ
ﺴ ﺮ ﻧ ﹾﻘﻠﹸﻪ
ﻀ ﻪ ﻟﻨﻘﻞ ﺍﻟﺒﺎﻗﻲ .ﻓﺈﹺﻥ ﺗ ﻌ
ﻉ ﺑﻌ
ﻱ ﺇﱃ ﺍﳊﺮ ﹺﻡ ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍﹰ ،ﺑﺎ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺫﺭ ﻣﺆﻧﺔ ﺇﻳﺼﺎﻝ ﺍ ﹶﳍ ﺪ ﹺ
ﻕ ﺑﻪ ﻋﻠﻰ ﻓﻘﺮﺍ ِﺀ ﺍﳊﺮﻡ .ﻭﻫﻞ ﻟﻪ ﻛﻌﻘﺎﺭﹴ ،ﺃﻭ ﺣﺠ ﹺﺮ ﺭﺣﻰ ﺑﺎ ﻋ ﻪ ،ﻭﻟﻮ ﺑﻐ ﹺﲑ ﺇﺫ ﻥ ﺣﺎﻛﻢﹴ ،ﻭﻧ ﹶﻘ ﹶﻞ ﲦﻨﻪ ،ﻭﺗﺼ ﺪ
ﺇﻣﺴﺎ ﹸﻛ ﻪ ﺑﻘﻴﻤﺘ ﻪ ﺃﻭ ﻻ؟ ﻭﺟﻬﺎﻥ.
ﻒ
ﺾ ﻛﺎﻻﻋﺘﻜﺎﻑ ﻭﻻ ﳚﺰﻯﺀ ﺃﻟ ﻭﻟﻮ ﻧﺬ ﺭ ﺍﻟﺼﻼ ﹶﺓ ﰲ ﺃﺣ ﺪ ﺍﳌﺴﺎﺟ ﺪ ﺍﻟﺜﻼﺛﺔ ،ﺃﺟﺰﹶﺃ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌ ﹴ
ﺚﺹ ﻋﻦ ﹸﺛﹸﻠ ﺻﻼ ﺓ ﰲ ﻏ ﹺﲑ ﻣﺴﺠ ﺪ ﺍﳌﺪﻳﻨ ﺔ ﻋﻦ ﺻﻼ ﺓ ﻧ ﹶﺬﺭﻫﺎ ﻓﻴﻪ ،ﻛﻌﻜﺴﻪ ﻛﻤﺎ ﻻ ﳚﺰﻯﺀ ﻗﺮﺍ َﺀ ﹸﺓ ﺍﻹِﺧﻼ ﹺ
ﺚ ﺷﺎﺀَ ،ﻭﻟﻮ ﰲ ﺑﻴﺘﻪ. ﻉ ﻓﻴﻪ ،ﺻﻠﻰ ﺣﻴ ﹸ ﺍﻟﻘﺮﺁ ﻥ ﺍﳌﻨﺬﻭ ﹺﺭ .ﻭﻣﻦ ﻧﺬﺭ ﺇﺗﻴﺎ ﻥ ﺳﺎﺋ ﹺﺮ ﺍﳌﺴﺎﺟ ﺪ ﻭﺻﻼ ﺓ ﺍﻟﺘﻄﹼﻮ ﹺ
ﻕ ﲟﺎ ﹴﻝ ﺑﻌﻴﹺﻨﻪ ،ﺯﺍ ﹶﻝ ﻋﻦ ﻣﻠ ﻜ ﻪ. ﺲ ﺁﺧﺮ .ﻭﻟﻮ ﻧﺬ ﺭ ﺍﻟﺘﺼ ﺪ ﻭﻟﻮ ﻧﺬﺭ ﺍﻟﺘﺼﺪﻕ ﺑﺪﺭﻫﻢ ﱂ ﻳﺠﺰﹺﻯﺀ ﻋﻨﻪ ﺟﹺﻨ
ﻕ ﺑﻌﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﹰﺍ ﻭ ﻋﻴﻨﻬﺎ ﻋﻠﻰ ﻓﻼﻥ ،ﺃﻭ ﺇ ﹾﻥ ﺷﻔ ﻲ ﻣﺮﻳﻀﻲ ﻓﻌﻠﻲ ﺫﻟﻚ :ﻣﻠﻜﹶﻬﺎ ﻓﻠﻮ ﻗﺎﻝ :ﻋﻠ ﻲ ﺃﻥ ﺃﺗﺼ ﺪ
ﻭﺇﻥ ﱂ ﹺﻳ ﹾﻘﺒﻀﻬﺎ ﻭﻻ ﻗﹶﺒﻠﹶﻬﺎ ،ﺑﻞ ﻭﺇﻥ ﺭﺩ ،ﻓﹶﻠ ﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ،ﻭﻳﻨﻌ ﻘ ﺪ ﺣ ﻮ ﹸﻝ ﺯﻛﺎﺗﻬﺎ ﻣﻦ ﺣﲔ ﺍﻟﻨﺬ ﹺﺭ .ﻭﻛﺬﺍ
ﺖ ﳍﺎ ﺃﺣﻜﺎ ﻡ ﺍﻟﺪﻳﻮﻥ ﻣﻦ ﺯﻛﺎ ﺓ ﻭﻏﲑﹺﻫﺎ .ﻭﻟﻮ ﺇﻥ ﱂ ﻳ ﻌﻴﻨﻬﺎ ﻭﱂ ﻳ ﺮﺩﻫﺎ ﺍﳌﻨﺬﻭ ﺭ ﻟﻪ ﻓﺘﺼ ﲑ ﺩﻳﻨﺎﹰ ﻟﻪ ﻋﻠﻴﻪ ﻭﻳﺜﹺﺒ
ﺼ ﺮ ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ .ﻭﻟﻮ ﻧ ﹶﺬ ﺭ ﺃﻥ ﻳ ﻌ ﻤ ﺮ ﻣﺴﺠﺪﹰﺍ ﻣﻌﻴﻨﹰﺎ ﺃﻭ ﰲ ﻀ ﻤﻨﻪ ،ﺇﻻ ﺃﻥ ﻗ ﻒ ﺍﳌﹸﻌﻴ ﻦ ﱂ ﻳ
ﺗﹶﻠ
ﻕ ﺑ ﺪ ﺭ ﻫ ﹺﻢ
ﺠ ﺰ ﻟ ﻪ ﺃﻥ ﻳ ﻌ ﻤ ﺮ ﻏ ﲑ ﻩ ﺑ ﺪ ﹰﻻ ﻋﻨﻪ ،ﻭﻻ ﰲ ﻣﻮﺿ ﹴﻊ ﺁﺧ ﺮ .ﻛﻤﺎ ﻟﻮ ﻧ ﹶﺬ ﺭ ﺍﻟﺘﺼ ﺪ
ﻣﻮﺿ ﹴﻊ ﻣﻌﻴﻦﹴ ،ﱂ ﻳ
ﻓﻀﺔ ﱂ ﳚﺰ ﺍﻟﺘﺼﺪﻕ ﺑ ﺪﻟﹶﻪ ﺑﺪﻳﻨﺎ ﹴﺭ ﻻﺧﺘﻼﻑ ﺍﻷﻏﺮﺍﺽ.
ﺿ ﻪ ﻣﺎ ﺩﺍﻡ ﺩﻳﻨ ﻪ ﰲ ﺫﻣﺘﻪ ﺽ ﻣﺎ ﹰﻻ ﻣﻌﻴﻨﹰﺎ ﳌﻘﺮ ﻒ ﲨ ﻊ ﻣﻦ ﻣﺸﺎﻳ ﹺﺦ ﺷﻴﻮﺧﻨﺎ ﰲ ﻧﺬﺭ ﻣﻘﺘ ﹺﺮ ﹴ ]ﺗﺘﻤﺔ[ :ﺍﺧﺘﻠ
ﺹ ﻏﲑ ﹸﻗ ﺮﺑﺔ ،ﺑﻞ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﺭﹺﺑﺎ ﺍﻟﻨﺴِﻴﺌﹶﺔ .ﻭﻗﺎﻝ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻻ ﻳﺼﺢ ،ﻷﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﳋﺎ
ﻉ ﹺﻧ ﹾﻘ ﻤ ﺔ ﺍﳌﻄﺎﹶﻟﺒ ﺔ ﺇﻥ
ﺽ ﺇﻥ ﺍ ﹶﲡ ﺮ ﺑﹺﻪ ،ﺃﻭ ﻓﻴﻪ ﺍﻧﺪﻓﺎ ﺙ ﻧﻌﻤ ﺔ ﺭﺑﺢ ﺍﻟ ﹶﻘ ﺮ ﹺﺑﻌﻀﻬﻢ ﻳﺼﺢ ،ﻷﻧﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺣﺪﻭ
ﺽ ﺃﻥ ﻳ ﺮ ﺩ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﺍﻗﺘ ﺮﺿﻪ ﻓﺈﺫﺍ ﺍﻟﺘﺰﻣﻬﺎ ﺴ ﻦ ﻟﻠﻤﻘﺘ ﹺﺮ ﹺ ﺝ ﻟﺒﻘﺎﺋ ﻪ ﰲ ﺫ ﻣﺘ ﻪ ﻹِﻋﺴﺎ ﹴﺭ ﺃﻭ ﺇﻧﻔﺎﻕﹴ ،ﻭﻷﻧﻪ ﻳ
ﺍﺣﺘﺎ
ﹺﺑﻨ ﹾﺬ ﹴﺭ ﺍﻧ ﻌﻘﹶﺪ ،ﻭﻟ ﹺﺰ ﻣﺘﻪ ،ﻓﻬﻮ ﺣﻴﻨﺌﺬ ﻣﻜﺎﻓﺄ ﹸﺓ ﺇﺣﺴﺎﻥ ،ﻻ ﻭﺻﻠﺔ ﻟﻠﺮﺑﺎ ،ﺇﺫ ﻫﻮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﻋ ﹾﻘ ﺪ ﻛﺒﻴﻊﹴ،
ﻁ ﻋﻠﻴ ﻪ ﺍﻟﻨﺬ ﺭ ﰲ ﻋﻘ ﺪ ﺍﻟ ﹶﻘ ﺮﺽﹺ ،ﻛﺎ ﹶﻥ ﺭﹺﺑﹰﺎ .ﻭﻗﺎﻝ ﺷﻴﺦ ﻣﺸﺎﳜﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﺍﻟﻄﻨﺒﺪﺍﻭﻱ، ﻭ ﻣ ﻦ ﹼﰒ ﻟﻮ ﺷ ﺮ ﹶ
ﻓﻴﻤﺎ ﺇﺫﺍ ﻧﺬﺭ ﺍﳌﺪﻳﻮﻥ ﻟﻠﺪﺍﺋﻦ ﻣﻨﻔﻌﺔ ﺍﻷﺭﺽ ﺍﳌﺮﻫﻮﻧﺔ ﻣﺪﺓ ﺑﻘﺎﺀ ﺍﻟﺪﻳﻦ ﰲ ﺫﻣﺘﻪ :ﻭﺍﻟﺬﻱ ﺭﺃﻳﺘ ﻪ ﳌﺘﺄﺧﺮﻱ
ﺤﺔ ،ﻭﳑﻦ ﺃﻓﱴ ﺑﺬﻟﻚ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﳏﻤﺪ ﺑ ﻦ ﺣﺴﲔ ﺍﻟﻘﻤﺎﻁ ﺃﺻﺤﺎﺑﹺﻨﺎ ﺍﻟﻴﻤﻨﻴﲔ ﻣﺎ ﻫﻮ ﺻﺮﻳ ﺢ ﰲ ﺍﻟﺼ
ﻭﺍﻟﻌﻼﻣﺔ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍ َﻷ ﻫﺪﻝ) .ﻭﺍﷲ ﺃﻋﻠﻢ(.
103
ﺑﺎﺏ ﺍﻟﺒﻴﻊ
ﺻ ﹸﻞ ﻓﻴﻪ ﹶﻗﺒ ﹸﻞ
ﻫ ﻮ ﻟﻐ ﹰﺔ :ﻣﻘﺎﺑﻠ ﹸﺔ ﺷﻲ ٍﺀ ﺑﺸﻲ ْﺀ .ﻭﺷﺮﻋﹰﺎ :ﻣﻘﺎﺑﻠ ﹸﺔ ﻣﺎ ﹴﻝ ﲟﺎ ﹴﻝ .ﻋﻠﻰ ﻭﺟ ﻪ ﳐﺼﻮﺹ.ﻭﺍﻷ
ﺐ ﹶﺃ ﹾﻃﻴﺐ؟
ﺴ ﹺ ﻱ ﺍﻟ ﹶﻜ ﱯ :ﺃ ﺕ ﻛﻘﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﻭﺃ ﺣ ﱠﻞ ﺍﷲ ﺍﻟﺒﻴ ﻊ{ ﻭﺃﹶﺧﺒﺎﺭ ﹶﻛﺨﱪ " :ﺳﺌ ﹶﻞ ﺍﻟﻨ ﻉ ﺁﻳﺎ ﺍﻹِﲨﺎ ﹺ
ﺶ ﻓﻴﻪ ﻭﻻ ﺧﻴﺎﻧﺔ. ﻱﻻﻏ ﻓﻘﺎ ﹶﻝ :ﻋ ﻤ ﹸﻞ ﺍﻟ ﺮ ﺟ ﹺﻞ ﺑﻴﺪﻩ ،ﻭﻛ ﱡﻞ ﺑﻴ ﹴﻊ ﻣﱪﻭ ﹴﺭ" ﺃ
ﻚ ﺩﻻﻟ ﹰﺔ ﻇﺎﻫﺮﺓ) :ﻛﺒﹺﻌﺘﻚ( ﺫﺍ )ﻳﺼﺢ( ﺍﻟﺒﻴ ﻊ )ﺑﺈﳚﺎﺏ( ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻭﻟﻮ ﻫﺰ ﹰﻻ ﻭﻫﻮ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻴ
ﻚ ﺑﻜﺬﺍ .ﺇﻥ ﻧﻮﻯ ﺑﻪ ﺍﻟﺒﻴﻊ. ﻚ )ﺫﺍ ﺑﻜﺬﺍ( ،ﻭﻛﺬﺍ ﺟﻌﻠﺘﻪ ﻟ ﺑﻜﺬﺍ ،ﺃﻭ ﻫﻮ ﻟﻚ ﺑﻜﺬﺍ) ،ﻭﻣﻠﻜﺘﻚ( ،ﺃﻭ ﻭ ﻫﺒﺘ
ﺖ(،
ﺖ( ﻫﺬﺍ ﺑﻜﺬﺍ) ،ﻭﻗﺒﻠ )ﻭﻗﺒﻮ ﹲﻝ( ﻣ ﻦ ﺍﳌﺸﺘﺮﻱ ﻭﻟﻮ ﻫﺰ ﹰﻻ ﻭﻫﻮ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻚ ﻛﺬﻟﻚ) :ﻛﺎﺷﺘﺮﻳ
ﺖ )ﻫﺬﺍ ﺑﻜﺬﺍ( .ﻭﺫﻟﻚ ﻟﺘﺘﻢ ﺍﻟﺼﻴﻐﺔ ،ﺍﻟﺪﺍ ﹼﻝ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻃﻬﺎ ﻗﻮﻟﻪ" :ﺇﻧﻤﺎ ﺃﻭ ﺭﺿﻴﺖ ،ﺃﻭ ﺃﺧﺬﺕ ،ﺃﻭ ﲤﱠﻠ ﹾﻜ
ﺽ" ،ﻭﺍﻟﺮﺿﺎ ﺧﻔﻲ ،ﻓﺎ ﻋﺘﱪ ﻣﺎ ﻳﺪ ﱡﻝ ﻋﻠﻴ ﻪ ﻣ ﻦ ﺍﻟﻠﱠﻔﻆ ،ﻓﻼ ﻳﻨﻌﻘﺪ ﺑﺎﳌﻌﺎﻃﺎﺓ ،ﻟﻜﻦ ﺍﺧﺘ ﲑ ﺍﻟﺒﻴ ﻊ ﻋﻦ ﺗﺮﺍ ﹴ
ﺍ ِﻹﻧﻌﻘﺎﺩ ﺑﻜﻞ ﻣﺎ ﻳﺘﻌﺎﺭﻑ ﺍﻟﺒﻴ ﻊ ﺎ ﻓﻴﻪ :ﻛﺎﳋﺒﺰﹺ ،ﻭﺍﻟﻠﺤﻢﹺ ،ﺩﻭ ﹶﻥ ﳓﻮ ﺍﻟﺪﻭﺍﺏ ،ﻭﺍﻷﺭﺍﺿﻲ .ﻓﻌﻠﻰ ﺍﻷﻭﻝ:
ﺽ ﺑﺎﻟﺒﻴ ﹺﻊ ﺍﻟﻔﺎ ﺳﺪ ،ﺃﻱ ﰲ ﺃﺣﻜﺎ ﹺﻡ ﺍﻟﺪﻧﻴﺎ .ﺃﻣﺎ ﰲ ﺍﻵ ﺧﺮﺓ ﻓﻼ ﻣﻄﺎﹶﻟﺒ ﹶﺔ ﺑﹺﻬﺎ .ﻭﻳﺠﺮﻱ ﺽ ﺎ ﻛﺎﳌﻘﺒﻮ ﹺ ﺍﳌﻘﺒﻮ
ﻆ ﻣﻦ ﻭﺍﺣﺪ ﻭﻟﻮ ﻗﺎﻝ ﺧﻼﻓﹸﻬﺎ ﰲ ﺳﺎﺋ ﹺﺮ ﺍﻟﻌﻘﻮﺩ .ﻭﺻﻮ ﺭﺗﻬﺎ :ﺃﻥ ﻳﺘ ﻔﻘﺎ ﻋﻠﻰ ﹶﺛ ﻤ ﹴﻦ ﻭ ﻣﹶﺜ ﻤ ﹴﻦ ﻭﺇﻥ ﱂ ﻳﻮﺟﺪ ﻟﻔ ﹸ
ﻣﺘ ﻮﺳﻂ ﻟﻠﺒﺎﺋ ﹺﻊ :ﺑﹺﻌﺖ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ ،ﺃﻭ ﺇﻱ ،ﻭﻗﺎﻝ ﻟﻠﻤﺸﺘﺮﻱ ،ﹺﺇﺷﺘ ﺮﻳﺖ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ .ﺻﺢ .ﻭﻳﺼﺢ ﺃﻳﻀﹰﺎ
ﻑ ﺍﺳﺘﻘﺒﺎ ﹾﻝ ﺏ ﺃﻭ ﺍﻟﻘﺒﻮ ﹺﻝ ﺣﺮ ﺖ .ﻭﻟﻮ ﹶﻗ ﹺﺮ ﹶﻥ ﺑﺎﻹِﳚﺎ ﹺ ﺑﻨﻌﻢ ﻣﻨﻬﻤﺎ ،ﳉﻮﺍﺏ ﻗﻮﻝ ﺍﳌﺸﺘﺮﻱ ﹺﺑ ﻌﺖ ،ﻭﺍﻟﺒﺎﺋ ﻊ ﺍ ﺷﺘﺮﻳ
ﻚ ﱂ ﻳﺼﺢ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻈﻬﺮ ﺃﻧﻪ ﻳﻐﺘﻔﺮ ﻣ ﻦ ﺍﻟﻌﺎﻣﻲ ﳓﻮ ﻓﺘﺢ ﺗﺎﺀ ﺍﳌﺘﻜﻠﻢ. ﻛﺄﹶﺑﻴ ﻌ
ﻑ ﺍﻟﻴﺴﲑ) ،ﻭ( ﺕ ﻃﹶﻮﻳﻞ ﻳﻘ ﻊ ﺑﻴﻨﻬﻤﺎ ﲞﻼ ﻭﺷﺮﻁ ﺻﺤﺔ ﺍﻹِﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﻛﻮﻤﺎ )ﺑﻼ ﻓﺼﻞ( ﹺﺑﺴﻜﻮ
ﺸﺘﺮﻁ ﺃﻳﻀﹰﺎ ﻻ )ﺗﺨﻠﱡﻞ ﻟﻔﻆ( ﻭﺇﻥ ﻗ ﹼﻞ )ﺃﺟﻨﱯ( ﻋﻦ ﺍﻟ ﻌﻘﹾﺪ ﺑﺄﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﻣﻘﺘﻀﺎﻩ ﻭﻻ ﻣﻦ ﻣﺼﺎﻟﺤﻪ .ﻭﻳ
ﺺ ﺃﻭ ﺑﺄﻟﻒ ﺣﺎﻟﹼﺔ ﻓﺄﺟﻞ ،ﺃﻭ ﻋﻜﺴﻪ ،ﺃﻭ ﻚ ﺑﺄﻟﻒ ،ﻓﹶﺰﺍ ﺩ ﺃﻭ ﻧﻘ ﺃﻥ ﻳﺘﻮﺍﻓﻘﺎ ﻣﻌﻨﻰ ﻻ ﻟﻔﻈﹰﺎ ﻓﻠﻮ ﻗﺎﻝ ﺑﹺﻌﺘ
ﺼ ﺢ ﻣﻌ ﻪ ﻛﺈﹺﻥ ﻣﺎﺕ ﺃﰊ ﻓﻘﺪ ﺑﻌﺘﻚ ﻣﺆﺟﻠﺔ ﺑﺸﻬﺮﹴ ،ﻓﺰﺍﺩ ،ﱂ ﻳﺼﺢ ،ﻟﻠﻤﺨﺎﻟﻔﺔ) .ﻭ( ﺑﻼ )ﺗﻌﻠﻴﻖ( ﻓﻼ ﻳ
ﻚ ﻫﺬﺍ ﺷﻬﺮﹰﺍ.ﻫﺬﺍ) ،ﻭ( ﻻ )ﺗﺄﻗﻴﺖ( ﹶﻛﺒﹺﻌﺘ
ﻒ( ﻓﻼ ﻳﺼﺢ ﻋ ﹾﻘ ﺪ ﺻﱯ ﻭﻣﺠﻨﻮﻥ ،ﻭﻛﺬﺍ ﻣﻦ ﻁ ﰲ ﻋﺎﻗ ﺪ( ﺑﺎﺋﻌﹰﺎ ﻛﺎ ﹶﻥ ﺃﻥ ﻣﺸﺘﺮﹺﻳﹰﺎ )ﺗﻜﹾﻠﻴ )ﻭﺷ ﺮ ﹲ
ﻁ ﺃﻳﻀﹰﺎ :ﺇﺳﻼ ﻡ ﻚ( ﺭﻗﻴﻖ )ﻣﺴﻠﻢ( ﻻ ﻳﻌﺘ ﻖ ﻋﻠﻴﻪ ﻭﻛﺬﺍ ﻳﺸﺘ ﺮ ﹸ ﻣ ﹾﻜ ﺮ ﻩ ﺑﻐ ﹺﲑ ﺣ ﻖ ﻟﻌﺪﻡ ﺭﹺﺿﺎﻩ )ﻭﺇﺳﻼ ﹴﻡ ﻟﺘﻤﻠ
ﻟﺘﻤﻠﻚ ﻣ ﺮﺗﺪ ﻋﻠﻰ ﺍﳌﻌﺘ ﻤ ﺪ .ﻟﻜﻦ ﺍﻟﺬﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ﻭﺃﺻﻠﻬﺎ :ﺻﺤﺔ ﺑﻴﻊ ﺍﳌﺮﺗ ﺪ ﻟﻠﻜﺎﻓﺮ) .ﻭ( ﻟﺘﻤﻠﱡﻚ ﺷﻲ ٍﺀ
ﻁﺖ ﻟ ﻐ ﹺﲑ ﺍﻟﺪﺭﺍﺳﺔ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ .ﻭﻳﺸﺘﺮ ﹸ ﺐ ﻓﻴﻪ ﻗﺮﺁﻥ ،ﻭﻟﻮ ﺁﻳ ﹰﺔ ﻭﹺﺇ ﹾﻥ ﹸﺃﹾﺛﹺﺒ ﻣﻦ )ﻣﺼﺤﻒ( ﻳﻌﲏ ﻣﺎ ﻛﺘ
ﺸﺎﺏ ،ﻭﺗﺮﺱ ،ﻭ ﺩﺭﻉ ،ﻭ ﺧﻴﻞ ،ﺑﹺﺨﻼﻑ ﺴﻴﻒ ،ﻭ ﺭ ﻣﺢﹴ ،ﻭﻧ ﺃﻳﻀﹰﺎ ﻋﺪﻡ ﺣﺮﺍﺑ ﹸﺔ ﻣﻦ ﻳﺸﺘﺮﻱ ﺁﻟ ﹶﺔ ﺣ ﺮﺏﹴ ،ﻛ
ﳊﺮﺏ ،ﻭﻟﻮ ﳑﺎ ﺗﺘﺄﺗﻰ ﻣﻨﻪ ،ﻛﺎﳊﹶﺪﻳﺪ ،ﺇﺫ ﻻ ﻳﺘﻌﲔ ﺟﻌﻠﻪ ﻋﺪﺓ ﺣﺮﺏ ،ﻭﻳﺼﺢ ﺑﻴﻌﻬﺎ ﻟﻠﺬﻣﻲ ،ﺃﻱ ﻏﹶﲑ ﺁﻟ ﺔ ﺍ ﹶ
ﺼ ﺢ ﺑﻴ ﻊﰲ ﺩﺍﺭﹺﻧﺎ) ،ﻭ( ﺷﺮﻁ )ﰲ ﻣﻌﻘﻮ ﺩ( ﻋﻠﻴﻪ ،ﻣﺜﻤﻨﹰﺎ ﻛﺎﻥ ﺃﻭ ﲦﻨﺎﹰ ) ،ﻣﻠﱢﻚ ﻟﻪ( ﺃﻱ ﻟﻠﻌﺎﻗﺪ )ﻋﻠﻴﻪ( ﻓﻼ ﻳ
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ﻉ ﻣﺎ ﹶﻝ ﻣ ﻮﺭﺛ ﻪ ﻇﺎﻧﹰﺎ ﺣﻴﺎﺗﻪ ﻓﺒﺎ ﹶﻥ
ﻓﻀﻮﱄﹶ ،ﻭﻳﺼﺢ ﺑﻴ ﻊ ﻣﺎ ﹺﻝ ﻏﲑ ﻩ ﻇﺎﻫﺮﺍﹰ ،ﺇﹺﻥ ﺑﺎ ﹶﻥ ﺑﻌﺪ ﺍﻟﺒﻴ ﹺﻊ ﺃﻧ ﻪ ﻟﻪ ،ﻛﺄﻥ ﺑﺎ
ﺻﺤﺘﻪ ،ﻷﻥ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻟﻌﻘﻮﺩ ﲟﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻻ ﻣﻴﺘﹰﺎ ﺣﻴﻨﺌ ﺬ ﻟﺘﺒﲔ ﺃﻧﻪ ﻣﻠﻜﻪ .ﻭﻻ ﺃﺛﺮ ﻟﻈ ﻦ ﺧﻄﺄ ﺑﺄﻥ
ﻒ.ﲟﺎ ﰲ ﻇﻦ ﺍﳌﻜﻠ
]ﻓﺎﺋﺪﺓ[ :ﻟ ﻮ ﺃﹶﺧ ﹶﺬ ﻣﻦ ﻏﹶﲑ ﻩ ﹺﺑﻄﹶﺮﻳ ﹴﻖ ﺟﺎﺋﺰ ﻣﺎ ﹶﻇ ﻦ ﺣﱠﻠﻪ ،ﻭﻫﻮ ﺣﺮﺍ ﻡ ﺑﺎﻃﻨﺎﹰ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻇﺎ ﻫ ﺮ ﺍﳌﺄﺧﻮ ﺫ ﻣﻨ ﻪ
ﺐ .ﻗﺎﻟ ﻪ ﺍﻟﺒﻐﻮﻱ .ﻭﻟﻮ ﺍﺷﺘﺮﻯ ﻃﹶﻌﺎﻣﻪ ﰲ ﺍﻟﺬﱢﻣﺔ ﻭﻗﻀﻰ ﻣﻦ ﺣﺮﺍﻡﹴ، ﺐ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﺇﻻ ﻃﻮﻟ ﺍﳋ ﲑ ﱂ ﻳﻄﺎﹶﻟ
ﻀ ﻪ ﻟ ﻪ ﺍﻟﺒﺎﺋﻊ ﺑﺮﺿﺎﻩ ﻗﺒﻞ ﺗﻮﻓﻴﺔ ﺍﻟﺜﻤﻦ ﺣ ﱠﻞ ﻟﻪ ﺃﻛﹾﻠﻪ ،ﺃﻭ ﺑ ﻌﺪﻫﺎ ﻣﻊ ﻋﻠﻤ ﻪ ﺃﻧﻪ ﺣﺮﺍ ﻡ ﺣ ﹼﻞ ﺃﻳﻀﺎﹰ ،ﻭﺇﻻ ﻓﺈﹺﻥ ﹶﺃﻗﹾﺒ
ﺼ ﺢ ﺑﻴ ﻊ ﳒﹶﺲ ﺣ ﺮ ﻡ ﺇﹺﱃ ﺃﻥ ﻳﹺﺒ ﺮﺋﹶﻪ ﺃﻭ ﻳﻮﻓﻴﻪ ﻣﻦ ﺣ ﹴﻞ .ﻗﺎﻟﻪ ﺷﻴﺌﺨﻨﺎ) .ﻭﻃﻬﺮﻩ( ﺃﻭ ﺇﻣﻜﺎﻥ ﻃﻬﺮﻩ ﺑﻐﺴﻞ ،ﻓﻼ ﻳ
ﻛﺨﻤﺮ ﻭﺟﻠ ﺪ ﻣﻴﺘﺔ ،ﻭﺇﻥ ﺃﻣﻜﻦ ﹶﻃﻬﺮﻫﺎ ﺑﺘﺨﻠﻞ ﺃﻭ ﺩﺑﺎﻍ ﻭﻻ ﻣﺘﻨﺠﺲ ﻻ ﳝﻜﻦ ﻃﻬﺮﻩ ،ﻭﻟﻮ ﺩﻫﻨﹰﺎ ﺗﻨﺠﺲ،
ﺼ ﺢ ﺑﻴ ﻊ ﻣ ﻌﻴ ﹴﻦ ﹾﱂ ﻳﺮ ﻩ ﺍﻟﻌﺎﻗﺪﺍ ﻥ ﺃﻭﺑﻞ ﻳﺼﺢ ﻫﺒﺘﻪ) .ﻭﺭﺅﻳﺘﻪ( ﺃﻱ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻌﻴﻨﹰﺎ .ﻓﻼ ﻳ
ﺃﺣﺪﳘﺎ :ﻛﹶﺮ ﻫﻨﻪ ،ﻭﺇﹺﺟﺎ ﺭﺗﻪ ،ﻟﻠﻐﺮ ﹺﺭ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ،ﻭﺇﹺﻥ ﺑﺎﻟ ﹶﻎ ﰲ ﻭﺻﻔﻪ .ﻭﺗﻜﻔﻲ ﺍﻟﺮﺅﻳ ﹸﺔ ﻗﺒ ﹶﻞ ﺍﻟ ﻌ ﹾﻘ ﺪ ﻓﻴﻤﺎ ﻻ
ﺻﱪﺓ ﳓﻮ ﺑﺮ ،ﻭﺃﻋﻠﻰ ﺾ ﺍﳌﺒﻴ ﹺﻊ ﺇ ﹾﻥ ﺩ ﹼﻝ ﻋﻠﻰ ﺑﺎﻗﻴﻪ ،ﻛﻈﺎﻫﺮ ﺖ ﺍﻟ ﻌﻘﹾﺪ ،ﻭﺗﻜﻔﻲ ﺭﺅﻳ ﹸﺔ ﺑﻌ ﹺ ﺐ ﺗﻐﻴﺮﻩ ﺇﱃ ﻭﻗ ﻳﻐﻠ
ﺏ ﺃﻭ ﹾﱂ ﻳﺪ ﱠﻝ ﻋﻠﻰ ﺑﺎﻗﻴ ﻪ ﺑﻞ ﻛﺎﻥ ﺻﻮﺍﻧﹰﺎ ﻟﻠﺒﺎﻗﻲ ﻟﺒﻘﺎﺋﻪ، ﺝ ﻣﺘﺴﺎﻭﻱ ﺍ َﻷﺟﺰﺍ ِﺀ ﻛﹶﺎﳊﺒﻮ ﹺ ﺍﳌﺎﺋﻊ ،ﻭﻣﺜﻞ ﺃﹸﳕﻮ ﹴ
ﺡ ﺑﺎ ﻃﻨﻪ ﰲ ﺇﺑﻘﺎﺋﻪ ،ﻭﺇﻥ ﱂ ﻛ ﻘﺸﺮ ﺭﻣﺎ ﻥ ﻭﺑﻴﺾ ،ﻭﻗﺸﺮﺓ ﺳﻔﻠﻰ ﻟﻨﺤﻮ ﺟﻮﺯ ،ﻓﻴﻜﹾﻔﻲ ﺭﺅﻳﺘﻪ ،ﻷﻥ ﺻﻼ
ﻁ ﺃﻳﻀﹰﺎ ﹸﻗ ﺪﺭﺓ ﺗﺴﻠﻴﻤﻪ ،ﻓﻼ ﺸﺘﺮ ﹸﺸ ﺮ ﺓ ﺍﻟﻌﻠﻴﺎ ﺇﹺﺫﺍ ﺍﻧﻌ ﹶﻘﺪﺕ ﺍﻟﺴﻔﻠﻰ .ﻭﻳ
ﻳﺪ ﹼﻝ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻜﻔﻲ ﺭﺅﻳ ﹸﺔ ﺍﻟ ﻘ
ﻚ ﺑﹺﺮ ﹶﻛ ﺔ ﺷ ﻖ ﺗﺤﺼﻴﻠﻪ. ﻳﺼ ﺢ ﺑﻴ ﻊ ﺁﹺﺑﻖﹴ ،ﻭﺿﺎﻝﹶ ،ﻭﻣﻐﺼﻮﺏﹴ ،ﻟﻐﲑ ﻗﺎﺩ ﹴﺭ ﻋﻠﻰ ﺍﻧﺘﺰﺍﻋﻪ ،ﻭﻛﺬﺍ ﺳ ﻤ
ﻑ ﰲ ﻣﺎ ﹺﻝ ﻏ ﹺﲑ ﺑﺒﻴﻊ ﺃﻭ ﻏﲑﻩ ﻇﺎﻧﹰﺎ ﺗ ﻌﺪﻳﻪ ﻓﺒﺎﻥ ﺃﻥ ﻟﻪ ﻋﻠﻴﻪ ﻭﻻﻳﺔﹰ ،ﻛﺄ ﹾﻥ ﻛﺎﻥ ﻣﺎﻝ ﺼ ﺮ
]ﻣﻬﻤﺔ[ :ﻣﻦ ﺗ
ﺴﺘﻮﻓﻴﹰﺎ ﻟﻠﺸﺮﻭﻁ ،ﺻﺢ ﺗﺼﺮﻓﻪ، ﻣﻮ ﹺﺭﺛﹶﻪ ﻓﺒﺎ ﹶﻥ ﻣﻮﺗﻪ ،ﺃﻭ ﻣﺎ ﹸﻝ ﺃﺟﻨﱯ ﻓﺒﺎﻥ ﺇﺫﻧﻪ ﻟﻪ ،ﺃﻭ ﻇﺎﻧﺎﹰ ﹸﻓ ﻘ ﺪ ﺷﺮﻁ ﻓﺒﺎ ﹶﻥ ﻣ
ﺲ ﺍﻷ ﻣﺮﹺ ،ﻭﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺬﻟﻚ ،ﻭﲟﺎ ﰲ ﻇﻦ ﺍﳌﻜﻠﻒ .ﻭﻣﻦ ﹶﺛ ﻢ ﻟﻮ ﺗﻮﺿﺄ ﻷﻥ ﺍﻟ ﻌﺒﺮﺓ ﰲ ﺍﻟﻌﻘﻮ ﺩ ﲟﺎ ﰲ ﻧﻔ ﹺ
ﻭﱂ ﻳ ﹸﻈ ﻦ ﺃﻧﻪ ﻣﻄﻠﻖ :ﺑ ﹸﻄ ﹶﻞ ﻃﻬﻮ ﺭﻩ ،ﻭﺇﹺﻥ ﺑﺎ ﹶﻥ ﻣﻄﻠﻘﺎﹰ ،ﻷﻥ ﺍﳌﺪﺍﺭ ﻓﻴﻬﺎ ﻋﻠﻰ ﻇﹶﻦ ﺍﳌﹸﻜﻠﱠﻒ .ﻭﴰﻞ ﻗﻮﻟﻨﺎ ﺑﺒﻴﻊ
ﺃﻭ ﻏﲑﻩ :ﺍﻟﺘﺰﻭﻳﺞ ،ﻭﺍﻹِﺑﺮﺍﺀ ،ﻭﻏﲑﳘﺎ .ﻓﻠﻮ ﺃﺑﺮﺃ ﻣﻦ ﺣﻖ ﻇﺎﻧﹰﺎ ﺃﻧﻪ ﻻ ﺣ ﻖ ﻟ ﻪ ﻓﺒﺎ ﹶﻥ ﻟﻪ ﺣﻖ ،ﺻﺢ ﻋﻠﻰ
ﻚ ﰲ ﻭﻻﻳﺔ ﻧﻔﺴﻪ ﻓﺒﺎﻥ ﻭﻟﻴﹰﺎ ﳍﺎ ﺣﻴﻨﺌ ﺬ :ﺻ ﺢ ﺍﻋﺘﺒﺎﺭﹰﺍ ﺍﳌﻌﺘﻤﺪ ﻭﻟﻮ ﺗﺼ ﺮﻑ ﰲ ﺇﻧﻜﺎﺡ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﺸ
ﲟﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ.
)ﻭﺷﺮﻁ ﰲ ﺑﻴﻊ( ﺭﺑﻮﻱ ،ﻭﻫﻮ ﳏﺼﻮﺭ ﰲ ﺷﻴﺌﲔ) :ﻣﻄﻌﻮ ﻡ( ﻛﺎﻟﺒﺮ ،ﻭﺍﻟﺸﻌﲑ ،ﻭﺍﻟﺘﻤﺮ ،ﻭﺍﻟﺰﺑﻴﺐ،
ﻭﺍﳌﻠﺢ ،ﻭﺍﻷﺭﺯ ،ﻭﺍﻟﺬﱡﺭﺓ ،ﻭﺍﻟﻔﻮﻝ) ،ﻭﻧﻘﺪ( ﺃﻱ ﺫﻫﺐ ﻭﻓﻀﺔ ،ﻭﻟﻮ ﻏﲑ ﻣﻀﺮﻭﺑﲔ ﻛﺤﻠﻲ ،ﻭﺗﺒﺮ )ﲜﻨﺴﻪ(
ﺾ ﻗﹶﺒﻞ ﺗﻔﹶﺮﻕ( .ﻭﻟﻮ ﺗﻘﺎﺑﻀﺎ ﺍﻟﺒﻌﺾ :ﺻﺢ ﻓﻴﻪ ﻓﻘﻂ، ﺿﻴﻦ )ﻭﺗﻘﺎﺑ ﻛ ﱪ ﺑﱪ ،ﻭﺫﻫﺐ ﺑﺬﻫﺐ )ﺣﻠﻮﻝ( ﻟﻠ ﻌ ﻮ
ﺐ)ﻭﳑﺎﺛﻠﺔ( ﺑﲔ ﺍﻟﻌﻮﺿﲔ ﻳﻘﻴﻨﹰﺎ :ﹺﺑ ﹶﻜﻴﻞ ﰲ ﻣ ﹾﻜﻴﻞ ،ﻭ ﻭ ﺯ ﻥ ﰲ ﻣﻮﺯﻭﻥ ،ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ" :ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﺬﱠﻫ
ﻕ ﺑﺎﻟ ﻮ ﹺﺭﻕﹺ ،ﻭﻻ ﺍﻟ ﱪ ﺑﹺﺎﻟﺒﺮ ،ﻭﻻ ﺍﻟﺸﻌ ﲑ ﺑﺎﻟﺸﻌﲑ ،ﻭﻻ ﺍﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮﹺ ،ﻭﻻ ﺍﳌﻠ ﺢ ﺑﺎ ﳌ ﹾﻠﺢﹺ ،ﺇﻻ
ﺑﺎﻟ ﱠﺬ ﻫﺐﹺ ،ﻭﻻ ﺍﻟ ﻮ ﹺﺭ
105
ﻑ ﻓﺒﻴﻌﻮﺍ ﻛﻴﻒ ﺷﹾﺌﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﻳﺪﹰﺍ ﺑﻴﺪ" ﺃﻱ ﺳﻮﺍ ًﺀ ﺑﺴﻮﺍﺀٍ ،ﻋﻴﻨﹰﺎ ﹺﺑ ﻌﻴﻦ ،ﻳﺪﹰﺍ ﹺﺑﻴﺪ ،ﻓﺈﹺﺫﺍ ﺍ ﺧﺘﻠﹶﻔﺖ ﻫﺬﻩ ﺍﻷﺻﻨﺎ
ﻱ ﻏﺎﻟﺒﹰﺎ ﻓﹶﻴﺒ ﹸﻄ ﹸﻞ ﺑﻴ ﻊ ﺍﻟﺮﺑﻮﻱ ﲜﻨﺴﻪ ﺟﺰﺍﻓﺎﹰ ،ﺃﻭ ﻣﻊ ﻇﻦ ﻣﻘﺎﺑﻀﺔ .ﻗﺎﻝ ﺍﻟﺮﺍﻓﻌﻲ :ﻭﻣﻦ ﻻﺯﻣﻪ ﺍﳊﻠﹸﻮﻝ ﺃ
ﳑﺎﺛﻠﺔ ،ﻭﺇﻥ ﺧﺮﺟﺘﺎ ﺳﻮﺍﺀ )ﻭ( ﺷﺮﻁ ﰲ ﺑﻴﻊ ﺃﺣﺪﳘﺎ )ﺑﻐﲑ ﺟﻨﺴﻪ( ﻭﺍﲢﺪﺍ ﰲ ﻋﻠﺔ ﺍﻟﺮﺑﺎ ﹶﻛﺒ ﺮ ﺑﺸﻌﲑ،
ﻕ ﻻ ﳑﺎﺛﻠﺔ ﻓﹶﻴﺒﻄﹸﻞ ﺑﻴ ﻊ ﺍﻟﺮﺑﻮﻱ ﹺﺑ ﻐﻴﺮ ﹺﺟﻨﺴِﻪ ﹺﺇﻥ ﱂ ﻳﻘﺒﹺﻀﺎ ﰲ ﺾ( ﻗﺒﻞ ﺗ ﹶﻔ ﺮ ﹴ
ﻭﺫﻫﺐ ﺑﻔﻀﺔ) .ﺣﻠﻮﻝﹲ ،ﻭﺗﻘﹶﺎﺑ
ﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ .ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻟﻮﺭﻭ ﺩ ﺠﻠﺲ ،ﺑﻞ ﻳﺤﺮﻡ ﺍﻟﺒﻴ ﻊ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺇﻥ ﺍﺧﺘ ﱠﻞ ﺷﺮ ﹲ ﺍ ﹶﳌ
ﺍﻟﻠﱠﻌﻦ ﻵ ﻛ ﹺﻞ ﺍﻟﺮﺑﺎ ،ﻭﻣﻮ ﻛﻠﻪ ،ﻭﻛﺎﺗﺒﹺﻪ .ﻭﻋﻠﻢ ﲟﺎ ﺗﻘﹶﺮﺭ ﺃﻧﻪ ﻟﻮ ﺑﻴ ﻊ ﻃﻌﺎ ﻡ ﹺﺑﻐﲑﻩ ﻛﻨﻘﺪ ،ﺃﻭ ﺛﻮﺏﹴ ،ﺃﻭ ﻏﲑ ﻃﻌﺎ ﹺﻡ
ﻁ ﺷﻲ ٌﺀ ﻣ ﻦ ﺍﻟﺜﻼﺛﺔ. ﺸﺘﺮ ﹾ
ﺑﻄﻌﺎ ﹴﻡ :ﱂ ﻳ
ﻑ ﰲ ﺫﻣﺔ( ﻭﻳﻘﺎ ﹸﻝ ﻟﻪ ﺍﻟﺴﻠﻢ ،ﻣﻊ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺬﻛﻮﺭﺓ ﻟﻠﺒﻴﻊ ﻏﲑ ﺍﻟﺮﻭﺀْﻳﺔ. )ﻭ( ﺷﺮﻁ )ﰲ ﺑﻴﻊ ﻣﻮﺻﻮ
ﺠﻠﺲ ﺍﻟ ﻌﻘﹾﺪ ،ﻭﻟﻮ ﻛﺎﻥ ﺲ ﺧﻴﺎ ﹴﺭ ﻭﻫﻮ )ﻗﺒﻞ ﺗﻔﺮﻕ( ﻣﻦ ﻣ ﺠﻠ ﹺﺱ ﻣﺎ ﹴﻝ( ﻣﻌﻴﻦ ،ﺃﻭ ﰲ ﺍﻟ ﱢﺬﻣﺔ ،ﰲ ﻣ ﺾ ﺭﺃ )ﹶﻗﺒ
ﻀ ﻪ ﻭ ﺭ ﺩ ﻩ
ﺴﻠﻢ ﺇﹺﻟﻴﻪ ﻗﹶﺒ
ﺱ ﺍﳌﺎﻝ ﻣﻨﻔﹶﻌﺔ .ﻭﺇﻧﻤﺎ ﻳﺘﺼ ﻮ ﺭ ﺗﺴﻠﻴ ﻢ ﺍﳌﻨﻔﹶﻌﺔ ﹺﺑﺘﺴﻠﻴ ﹺﻢ ﺍﻟ ﻌﻴﻦ ،ﻛﺪﺍ ﹴﺭ ﻭﺣﻴﻮﺍﻥ ،ﻭ ﳌ ﺭﺃ
ﻆﳌﺴﻠﻢ ،ﻭﻟﹶﻮ ﻋﻦ ﺩﻳﻨﻪ) .ﻭﻛﻮﻥ ﻣﺴﻠﻢ ﻓﻴﻪ ﺩﻳﻨﹰﺎ( ﰲ ﺍﻟﺬﻣﺔ :ﺣﺎ ﻻ ﻛﺎﻥ ﺃﻭ ﻣﺆ ﺟﻼﹰ ،ﻷﻧﻪ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟ ﻪ ﹶﻟ ﹾﻔ ﹸ
ﺖ ﺇﻟﻴﻚ ﺃﻟﻔﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﲔ ،ﺃﻭ ﻫﺬﺍ ﰲ ﻫﺬﺍ :ﻟﻴﺲ ﺳﻠﻤﺎﹰ ،ﻻﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ،ﻭﻻ ﺑﻴﻌﺎﹰ، ﺍﻟﺴﻠﻢ ﻓﺄ ﺳﹶﻠ ﻤ
ﻚ .ﻛﺎﻥ ﺑﻴﻌﺎﹰ ،ﻋﻨﺪ ﺻ ﹶﻔﺘ ﻪ ﻛﺬﺍ ﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ،ﻓﻘﺎﻝ ﺑﻌﺘ ﻚ ﹶﺛﻮﺑﹰﺎ ﺖ ﻣﻨ ﻻﺧﺘﻼﻝ ﻟﻔﻈﻪ ﻭﻟﻮ ﻗﺎﻝ ﹺﺇ ﺷﺘ ﺮﻳ
ﺍﻟﺸﻴﺨﲔ ،ﻧﻈﺮﹰﺍ ﻟﻠﻔﻆ .ﻭﻗﻴﻞ ﺳﻠﻢ ﻧﻈﺮﹰﺍ ﻟﻠﻤﻌﲎ ﻭﺍﺧﺘﺎﺭﻩ ﺟ ﻤ ﻊ ﻣﺤﻘﱢﻘﻮﻥ) .ﻭ( ﻛﻮ ﹸﻥ ﺍﳌﺴﻠﻢ ﻓﻴﻪ
ﺼ ﺢ ﺍﻟﺴﻠﻢ ﰲ ﻣﻨﻘﹶﻄ ﹴﻊ ﻋﻨﺪ ﺍﶈﻞ: ﺖ ﺣﻠﻮﻟﻪ ﻓﻼ ﻳ
)ﻣﻘﺪﻭﺭﹰﺍ( ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ )ﰲ ﳏﻠﻪ( ﺑﻜﺴﺮ ﺍﳊﺎﺀ :ﺃﻱ ﻭ ﹾﻗ
ﻛﺎﻟﺮﻃﺐ ﰲ ﺍﻟﺸﺘﺎﺀ) ،ﻭ( ﻛﻮﻧﹺﻪ )ﻣﻌﻠﻮ ﻡ ﹶﻗ ﺪ ﹴﺭ( ﹺﺑ ﹶﻜﻴ ﹴﻞ ﰲ ﻣ ﹾﻜﻴﻞﹴ ،ﺃﻭ ﻭ ﺯ ﻥ ﰲ ﻣﻮﺯﻭﻥ ،ﺃﻭ ﺫﺭﻉ ﰲ ﻣﺬﺭﻭﻉﹴ،
ﺃﻭ ﻋ ﺪ ﰲ ﻣ ﻌﺪﻭ ﺩ .ﻭﺻ ﺢ ﰲ ﳓﻮ ﺟﻮ ﹴﺯ ﻭﻟﻮﺯﹴ ،ﺑﻮﺯ ﻥ ﻭﻣﻮﺯﻭﻥ ﺑﻜﻴﻞ ﻳ ﻌ ﺪ ﻓﻴﻪ ﺿﺎﺑﻄﺎﹰ ،ﻭﻣﻜﻴ ﹴﻞ ﺑﻮﺯﻥ ،ﻭﻻ
ﺙ ﻋ ﺰ ﹶﺓ ﺍﻟﻮﺟﻮ ﺩ .ﻭﻳﺸﺘﺮﻁ ﺃﻳﻀﹰﺎ ﳚﻮﺯ ﻓﻴﻪ ﺑﻴﻀﺔ ﻭﳓﻮﻫﺎ ،ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺫﻛﺮ ﺟﺮﻣﻬﺎ ﻣﻊ ﻭﺯﺎ ،ﻓﻴﻮ ﹺﺭ ﹸ
ﺑﻴﺎ ﹸﻥ ﳏ ﱢﻞ ﺗﺴﻠﻴ ﹴﻢ ﻟﻠﻤﺴﻠﻢ ﻓﻴﻪ ﺇﻥ ﺃﺳﻠﻢ ﲟﺤﻞ ﻻ ﻳﺼﻠﺢ ﻟﻠﺘﺴﻠﻴﻢ ،ﺃﻭ ﳊﻤﻠﻪ ﺇﻟﻴﻪ ﻣﺆﻧﺔ .ﻭﻟﻮ ﻇﻔﺮ ﺍﳌﺴﻠﻢ
ﺑﺎﳌﺴﻠﻢ ﺇﻟﻴﻪ ﺑﻌﺪ ﺍﶈﻞ ﰲ ﻏﲑ ﳏﻞ ﺍﻟﺘﺴﻠﻴﻢ ﻭﻟﻨﻘﻠﻪ ﺇﹺﱃ ﳏﻞ ﺍﻟﻈﻔﺮ ﻣﺆﻧﺔ ،ﱂ ﻳﻠﺰﻣﻪ ﺃﺩﺍﺀ ،ﻭﻻ ﻳﻄﺎﻟﺒﻪ ﺑﻘﻴ ﻤﺘﻪ.
ﻼ ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡﹴ ،ﻻ ﳎﻬﻮﻝ ﻭﻣﻄﻠﻘﻪ ﺣﺎﻝ ،ﻭﻣﻄﻠﻖ ﺍﳌﺴﻠﻢ ﻓﻴﻪ ﺟﻴﺪ. ﻭﻳﺼ ﺢ ﺍﻟﺴﻠﻢ ﺣﺎ ﻻ ﻭﻣﺆ ﺟ ﹰ
ﻀﻞﹴ ،ﺑﺄﻥ ﻳﺰﻳﺪ ﺃﺣ ﺪ ﺍﻟ ﻌ ﻮﺿﲔ ،ﻭ ﻣﻨ ﻪ ﺭﹺﺑﺎ ﺍﻟ ﹸﻘﺮﺽ :ﺑﺄﻥ ﻉ :ﺭﹺﺑﺎ ﹶﻓ )ﻭﺣﺮﻡ ﺭﺑﺎ( ﻣ ﺮ ﺑﻴﺎﻧﻪ ﻗﺮﺑﻴﺎﹰ ،ﻭ ﻫ ﻮ ﺃﻧﻮﺍ
ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﻧ ﹾﻔ ﻊ ﻟﻠ ﻤ ﹾﻘﺮﹺﺽ ،ﻭﺭﹺﺑﺎ ﻳﺪ :ﺑﺄﻥ ﻳﻔﺎﺭﻕ ﺃﺣﺪﳘﺎ ﳎﻠﺲ ﺍﻟﻌﻘﺪ ﻗﺒﻞ ﺍﻟﺘﻘﺎﺑﺾ ،ﻭﺭﺑﺎ ﻧﹺﺴﺎﺀ:
ﺿﻴﻦ ،ﻭﻛﻠﹶﻬﺎ ﻣﺠ ﻤ ﻊ ﻋﻠﻴﻬﺎ ،ﰒ ﺍﻟ ﻌﻮﺿﺎﻥ ﺃﻥ ﺍﺗﻔﻘﺎ ﹺﺟﻨﺴﹰﺎ :ﺍﺷﺘﺮﻁ ﺛﻼﺛﹶﺔ ﺑﺄﻥ ﻳﺸﺘﺮﹺﻁ ﺃ ﺟ ﹲﻞ ﰲ ﺃﺣﺪ ﺍﻟ ﻌ ﻮ
ﺷﺮﻭﻁ ،ﺗﻘﺪﻣﺖ ،ﺃﻭ ﻋﻠﺔ :ﻭﻫﻲ ﺍﻟﻄﱠﻌﻢ ﻭﺍﻟﻨﻘﺪﻳﺔ ،ﺍﺷﺘﺮﻁ ﺷﺮﻃﺎﻥ ،ﺗﻘﺪﻣﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ :ﻻ
ﺼ ﹸﻞ ﹶﻟ ﻪ ﺍﻟ ﹶﻘﺮﺽ .ﺇﺫ ﻟﻪ ﺤ ﻂ ﺍﻟﺮﺑﺎ ﻻ ﻳ
ﺚ ﺃﹶﻧﻪ ﺇﹺﻥ ﱂ ﻳﻌ ﺽ ﻟﻠﻀﺮﻭﺭﺓ ،ﲝﻴ ﹶ ﻳﻨﺪﻓﻊ ﹺﺇﹾﺛ ﻢ ﺇﹺﻋﻄﺎ ِﺀ ﺍﻟﺮﺑﺎ ﻋﻨ ﺪ ﺍ ِﻹ ﹾﻗﺘﺮﺍ ﹺ
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ﺝ ﺇﹺﱃ ﻗﺒﻮ ﹴﻝ ﻟﻔﻈﹰﺎ ﻋﻠﻰ ﻃﹶﺮﻳﻖ ﺇﹺﱃ ﺇﻋﻄﺎ ِﺀ ﺍﻟﺰﺍﺋ ﺪ ﹺﺑﻄﹶﺮﻳ ﹺﻖ ﺍﻟﻨ ﹾﺬ ﹺﺭ ﹶﺃ ﻭ ﺍﻟﺘ ﻤﻠﻴﻚ ،ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻗﹸﻠﻨﺎ ﺍﻟﻨﺬﺭ ﻻ ﳛﺘﺎ
ﺍﳌﻌﺘﻤﺪ .ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﻨﺪﻓﻊ ﺍ ِﻹ ﹸﰒ ﻟﻠﻀﺮﻭﺭ ﺓ.
ﺹ ﻣ ﻦ ﻋ ﹾﻘ ﺪ ﺍﻟ ﺮﺑﺎ ﻟﻤ ﻦ ﻳﺒﻴ ﻊ ﺫﹶﻫﺒﹰﺎ ﹺﺑ ﹶﺬﻫﺐ ،ﺃﻭ ﻓﻀﺔ ﹺﺑ ﻔﻀﺔ ،ﺃﻭ ﺑ ﺮﹰﺍ ﺑﱪ ،ﺃﻭ ﹶﺃﺭﺯﹰﺍ
]ﻓﺎﺋﺪﺓ[ :ﻭﻃﹶﺮﻳﻖ ﺍﳋﹶﻼ ﹺ
ﺽ ﻛ ﱞﻞ ﺻﺎﺣﺒﻪ ﰒ ﻳ ﹺﱪﺋﹶﻪ ﻭﻳﺘﺨﻠﹼﺺ ﻣﻨ ﻪ ﺿﻼﹰ ،ﺑﺄﻥ ﻳﻬﺐ ﻛ ﹲﻞ ﻣﻦ ﺍﻟﺒﺎﺋﻌﲔ ﺣﻘﱠﻪ ﻟﻶﺧﺮ ،ﺃﻭ ﻳﻘ ﹺﺮ ﺑﹶﺄﺭﺯ ﻣﺘﻔﺎ
ﺽ ﰲ ﺑﻴ ﹺﻊ ﺍﻟﻔﹶﻀﺔ ﺑﺎﻟﺬﱠﻫﺐ ﺃﻭ ﺍﻷﺭ ﺯ ﺑﺎﻟ ﱪ ﺑﻼ ﻗﺒﺾ ﻗﺒﻞ ﺗﻔﺮﻕ) ،ﻭ( ﺣﺮﻡ )ﺗﻔﺮﻳ ﻖ ﺑﲔ ﺃﹶﻣﺔ( ﻭﺇﻥ ﺑﺎﻟﻘﹶﺮ ﹺ
ﺴﻤﺔﺭﺿﻴﺖ ،ﺃﻭ ﻛﺎﻧﺖ ﻛﺎﻓﺮﺓ) ،ﻭﻓﺮﻉ ﱂ ﳝﻴﺰ( ﻭﻟﻮ ﻣﻦ ﺯﹺﻧﺎ ﺍﳌﻤﻠﻮ ﹶﻛﻴ ﹺﻦ ﻟﻮﺍﺣﺪ )ﺑﻨﺤﻮ ﺑﻴﻊ( ﹶﻛ ﹺﻬﺒ ﺔ ﻭﻗ
ﻕ ﺑﲔ ﺍﻟﻮﺍﻟﺪﺓ ﻭ ﻭﹶﻟﺪﻫﺎ :ﻓﺮﻕ ﺍﷲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺣﺒﺘ ﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ" ﻭﻫﺪﻳﺔ ﻟﻐﲑ ﻣﻦ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﳋﱪ" :ﻣﻦ ﹶﻓ ﺮ
ﱄ ﰲ ﻓﺘﺎﻭﻳﻪ ﻭﺃﻗﺮﻩ ﻏﲑﻩ ،ﺍﻟﺘﻔﺮﻳ ﻖ ﻭﺑﻄﻞ ﺍﻟﻌﻘﺪ )ﻓﻴﻬﻤﺎ( ﺃﻱ ﺍﻟﺮﺑﺎ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻷَﻣﺔ ﻭﺍﻟﻮﻟﺪ ،ﻭﺃﳊﻖ ﺍﻟﻐﺰﺍ ﹼ
ﺑﺎﻟﺴﻔﺮ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﻨﺤﻮ ﺍﻟﺒﻴ ﹺﻊ ﻭﻃﹶﺮﺩﻩ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺰﻭﺟﺔ ﻭﻭﻟﺪﻫﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺮﺓ ،ﲞﻼﻑ ﺍﳌﻄﻠﻘﺔ
ﻭﺍﻷﺏ ﻭﺇﻥ ﻋﻼ ،ﻭﺍﳉﺪﺓ ﻭﺇﻥ ﻋﻠﺖ ﻭﻟﻮ ﻣﻦ ﺍﻷﺏ ،ﻛﺎﻷُﻡ ﺇﺫﺍ ﻋﺪﻣﺖ .ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻼ ﳛﺮﻡ،
ﺻﻴﺔ ﻭ ﻋﺘ ﹴﻖ ﻭ ﺭﻫﻦ ﻭﳚﻮ ﺯ ﺗﻔﺮﻳ ﻖ ﻭﻟ ﺪ ﺍﻟﺒﻬﻴﻤﺔ ﺇﻥ ﺍﺳﺘﻐﲎ ﻋﻦ ِﻹ ﺳﺘﻐﻨﺎ ِﺀ ﺍﳌ ﻤﻴﺰ ﻋﻦ ﺍﳊﻀﺎﻧﺔ :ﻛﺎﻟﺘﻔﺮﻳ ﹺﻖ ﺑ ﻮ
ﻍ ﻋﻦ ﺍ ُﻷﻡ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻐ ﹺﻦ ﻋﻦ ﺃﻣﻪ ﺑﻠﱭ ﺃﻭ ﻏﲑﻩ ،ﻟﻜﻦ ﻳﻜﹾﺮﻩ ﰲ ﺍﻟﺮﺿﻴﻊ :ﻛﹶﺘ ﹾﻔﺮﹺﻳﻖ ﺍﻵﺩﻣﻲ ﺍﳌﻤﻴﺰ ﻗﺒ ﹶﻞ ﺍﻟﺒﻠﻮ ﹺ
ﺽ ﺍﻟﺬﹼﺑﺢ ،ﻟﻜﻦ ﺑﺤﺚ ﺍﻟﺴﺒﻜﻲ ﺣ ﺮ ﻣ ﹶﺔ ﺫﺑﺢ ﺃﻣﻪ ﻣﻊ ﺑﻘﺎﺋﻪ) .ﻭ( ﺣﺮﻡ ﺍﻟﻠﱭ ،ﺣﺮﻡ ﻭﺑﻄﹸﻞ ،ﺇﹺﻻ ﺇﹺﻥ ﻛﺎﻥ ﻟﻐﺮ ﹺ
ﻑ ﺑﺎﻟﻔﹸﺠﻮﺭ ﺑﻪ، ﺃﻳﻀﹰﺎ) :ﺑﻴ ﻊ ﳓﻮ ﻋﻨﺐ ﳑﻦ( ﻋﻠﻢ ﺃﻭ )ﻇﹸﻦ ﺃﻧﻪ ﻳﺘﺨﺬﻩ ﻣﺴﻜﺮﹰﺍ( ﻟﻠﺸﺮﺏ ﻭﺍﻷ ﻣﺮﺩ ﳑﻦ ﻋﺮ
ﻚ ﻟﻜﺎﻓ ﹴﺮ ﻳﺸﺘﺮﻱ ﺴ ﺴﻪ ،ﻭﻛﺬﺍ ﺑﻴﻊ ﳓﻮ ﺍ ﳌ ﻭﺍﻟﺪﻳﻚ ﻟﻠﻤﻬﺎﺭﹺﺷﺔ ،ﻭﺍﻟ ﹶﻜﺒﺶ ،ﻟﻠﻤﻨﺎﻃﹶﺤﺔ ،ﻭﺍﳊﺮﻳ ﺮ ﻟ ﺮﺟﻞ ﻳ ﹾﻠﹺﺒ
ﺻ ﺢ ﹶﺃ ﱠﻥ ﺍﻟﻜﻔﱠﺎ ﺭ ﳐﺎﻃﹶﺒﻮ ﹶﻥ ﺑﻔﺮﻭﻉ ﺐ ﺍﻟﺼﻨﻢ ،ﻭﺍﳊﻴﻮﺍﻥ ﻟﻜﺎﻓﺮ ﻋﻠﻢ ﺃﻧﻪ ﻳﺄﻛﹸﻠﻪ ﺑﻼ ﺫﹶﺑﺢ ،ﻷَﻥ ﺍ َﻷ ﻟﺘﻄﻴﻴ ﹺ
ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎ ﹸﳌﺴﻠﻤﲔ ﻋﻨﺪﻧﺎ ،ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻓﻼ ﳚﻮﺯ ﺍﻹِﻋﺎﻧﺔ ﻋﻠﻴﻬﻤﺎ ،ﻭﳓﻮ
ﺫﻟﻚ ﻣﻦ ﻛﻞ ﺗﺼﺮﻑ ﻳﻔﻀﻲ ﺇﱃ ﻣﻌﺼﻴﺔ ﻳﻘﻴﻨﹰﺎ ﺃﻭ ﻇﻨﺎﹰ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﺼﺢ ﺍﻟﺒﻴ ﻊ .ﻭﻳ ﹾﻜﺮﻩ ﺑﻴ ﻊ ﻣﺎ ﺫﻛ ﺮ ﳑﻦ
ﻉ ﻃﺮﻳﻖ ،ﻭﻣﻌﺎﻣﻠ ﹶﺔ ﻣﻦ ﺑﻴﺪﻩ ﺣﻼﻝ ﻭﺣﺮﺍﻡ ﻭﺇﻥ ﻏﻠﺐ ﺡ ﻟﻨﺤﻮ ﺑﻐﺎ ﺓ ﻭﹸﻗﻄﱠﺎ ﹺ ﺗﻮ ﻫﻢ ﻣﻨﻪ ﺫﻟﻚ ،ﻭﺑﻴﻊ ﺍﻟﺴﻼ ﹺ
ﺍﳊﺮﺍﻡ ﺍﳊﻼﻝ .ﻧﻌﻢ :ﺇﹺﻥ ﻋﻠﻢ ﲢﺮ ﱘ ﻣﺎ ﻋﻘﹶﺪ ﺑﹺﻪ :ﺣ ﺮﻡ ،ﻭﺑﻄﹸﻞ.
ﺕ( ﻛﺘﻤﺮ ،ﻭﺯﺑﻴﺐ ،ﻭﻛﻞ ﻣﺠﺰﻯ ٍﺀ ﰲ ﺍﻟﻔﻄﺮﺓ ﻭﻫﻮ ﺇﹺﻣﺴﺎ ﻙ ﻣﺎ ﺍﺷﺘﺮﺍ ﻩ ﰲ )ﻭ( ﺣ ﺮ ﻡ )ﺍﺣﺘﻜﺎ ﺭ ﻗﻮ
ﺼ ﺪﺸﺘ ﹺﺮ ﻩ ﹺﺑ ﹶﻘ
ﺖ ﺍﻟﻐﻼ ِﺀ ﻻ ﺍﻟﺮﺧﺺ ﻟﻴﺒﻴﻌﻪ ﺑﺄﻛﺜ ﺮ ﻋﻨﺪ ﺍ ﺷﺘﺪﺍ ﺩ ﺣﺎﺟﺔ ﺃﻫ ﹺﻞ ﳏﻠ ﻪ ﺃﻭ ﻏﲑﻫﻢ ﺇﹺﻟﻴﻪ ،ﻭﺇﻥ ﱂ ﻳ ﻭﻗ
ﺤ ﻖ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﻘﻮﺕ: ﺴ ﻪ ﺃﻭ ﻋﻴﺎﻟﻪ ﺃﻭ ﻟﻴﺒﻴ ﻌ ﻪ ﹺﺑﹶﺜ ﻤ ﹺﻦ ﻣﹾﺜﻠﻪ ،ﻭﻻ ﺇﻣﺴﺎ ﻙ ﻏﻠﹼﺔ ﺃﺭﺿﻪ ،ﻭﹶﺃﹾﻟ
ﺴﻜﹶﻪ ﻟﻨ ﹾﻔ ِ
ﺫﻟﻚ .ﻻ ﻟﻴ ﻤ ِ
ﺡ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﻜﹶﺮﺍ ﻫ ﺔ ﰲ ﺍﻟﺜﱠﻮﺏ) .ﻭﺳﻮ ﻡ ﻋﻠﻲ ﺳﻮ ﹴﻡ( ﺃﻱ ﺳﻮ ﻡ ﻏﲑﻩ ﺻ ﺮ
ﻛﻞ ﻣﺎ ﻳﻌﲔ ﻋﻠﻴﻪ ،ﻛﺎﻟﱠﻠﺤﻢ ،ﻭ
ﺶ ﻧﻘﺺ ﺍﻟﺜ ﻤ ﹺﻦ ﻋﻦ ﺍﻟﻘﻴﻤﺔ ،ﻟﻠﻨﻬﻲ ﻋﻨﻪ ،ﻭﻫﻮ ﺃﻥ ﻳﺰﻳ ﺪ ﻋﻠﻰ ﺁﺧﺮ ﺤ )ﺑﻌﺪ ﺗﻘ ﺮ ﹺﺭ ﹶﺛ ﻤ ﻦ( ﺑﺎﻟﺘﺮﺍﺿﻲ ﺑﻪ ،ﻭﺇﻥ ﹶﻓ
ﻚ ﰲ ﺍﺳﺘﺮﺩﺍ ﺩ ﻩ ﻟﻴﺸﺘﺮﻳﻪ ﺑﺄﹶﻏﻠﻰ ،ﻭﲢﺮﳝﻪ ﺝ ﻟﻪ ﹶﺃ ﺭﺧﺺ ﻣﻨﻪ ،ﺃﻭ ﻳ ﺮﻏﹶﺐ ﺍﳌﺎﻟ ﰲ ﹶﺛ ﻤ ﹺﻦ ﻣﺎ ﻳﺮﻳ ﺪ ﺷﺮﺍﺀَﻩ ﺃﻭ ﻳﺨﺮ
ﺶ( ﻟﻠﻨﻬﻲ ﻋﻨﻪ ،ﻭﻟﻺِﻳﺬﺍ ِﺀ :ﻭﻫﻮ ﺃﹶﻥ ﻳﺰﻳ ﺪ ﰲ ﺍﻟﺜﱠﻤﻦﹺ ،ﻻ
ﺠ
ﳋﻴﺎ ﹺﺭ ﹶﺃ ﺷ ﺪ ) ﻭﻧ
ﺑﻌﺪ ﺍﻟﺒﻴ ﹺﻊ .ﻭﻗﺒﻞ ﻟﺰﻭﻣﻪ ﻟﺒﻘﺎﺀ ﺍ
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ﻉ ﻏﲑﻩ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﻣﺎ ﹴﻝ ﳏﺠﻮ ﹴﺭ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﻋﻨﺪ ﻧﻘﺺ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺍﻷﻭﺟﻪ. ﻟﺮﻏﹾﺒﺘﻪ ،ﺑ ﹾﻞ ﻟﻴﺨﺪ
ﺚ ﱂ ﻳﺘﺄﻣﻞ ﻭﻳﺴﺄﻝ،
ﺶ ﻟﺘﻔﺮﹺﻳﻂ ﺍﳌﺸﺘﺮﻱ ﺣﻴ ﹸ
ﻭﻻ ﺧﻴﺎﺭ ﻟﻠﻤﺸﺘﺮﻱ ﺇﻥ ﹶﻏﺒ ﻦ ﻓﻴﻪ ،ﻭﺇﻥ ﻭﺍﻃﺄ ﺍﻟﺒﺎﺋ ﻊ ﺍﻟﻨﺎ ﹺﺟ
ﺐ ﻓﻴﻬﺎ ﺑﺎﻟ ﹶﻜﺬﺏ ﻛﺎﻟﻨﺠﺶ ،ﻭﺷﺮﻁ ﺍﻟﺘﺤﺮﱘ ﻓﻲ ﺍﻟﻜﹸﻞ :ﻋﻠﻢ ﺍﻟﻨﻬﻲ ،ﺣﱴ ﰲ ﻭﻣﺪﺡ ﺍﻟﺴﻠﻌﺔ ،ﻟﲑ ﹶﻏ
ﺶ .ﻭﻳﺼﺢ ﺍﻟﺒﻴﻊ ﻣﻊ ﺍﻟﺘﺤﺮﱘ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ. ﺍﻟﻨﺠ
)ﻓﺼﻞ( :ﰲ ﺧﻴﺎﺭﻱ ﺍﻠﺲ ﻭﺍﻟﺸﺮﻁ ﻭﺧﻴﺎﺭ ﺍﻟﻌﻴﺐ ﻳﺜﺒﺖ ﺧﻴﺎﺭ ﳎﻠﺲ ﰲ ﻛﻞ ﺑﻴﻊ ﺣﱴ ﰲ ﺍﻟﺮﺑﻮﻱ،
ﻭﺍﻟﺴﻠﻢ .ﻭﻛﺬﺍ ﰲ ﻫﺒ ﺔ ﺫﺍﺕ ﺛﻮﺍﺏ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ .ﻭﺧﺮﺝ ﺑﻔﻲﺀ :ﻛﻞ ﺑﻴﻊ ﻏﲑ ﺍﻟﺒﻴﻊ :ﻛﺎﻹِﺑﺮﺍﺀ ،ﻭﺍﳍﺒﺔ ﺑﻼ
ﺛﹶﻮﺍﺏ ،ﻭ ﺷﺮﹺﻛ ﹲﺔ ﻭﻗﺮﺍﺽ ،ﻭﺭﻫ ﻦ ﻭﺣﻮﺍﻟﹶﺔ ،ﻭﻛﺘﺎﺑﺔ ،ﻭﺇﹺﺟﺎﺭﺓ ،ﻭﻟﻮ ﰲ ﺍﻟﺬﱢﻣﺔ ،ﺃﻭ ﻣ ﹶﻘﺪﺭﺓ ﲟﺪﺓ ،ﻓﻼ ﺧﻴﺎ ﺭ ﰲ
ﻂ ﺧﻴﺎ ﺭ ﻣﻦ ﺍﺧﺘﺎﺭ ﻟﺰﻭﻣﻪ( ﺃﻱ ﺍﻟﺒﻴ ﻊ ﻣﻦ ﺑﺎﺋﻊ ﻭ ﻣﺸﺘ ﹴﺮ :ﻛﺄﻥ ﻳﻘﻮﻻ ﲨﻴﻊ ﺫﻟﻚ ،ﻷﺎ ﻻ ﺗﺴﻤﻰ ﺑﻴﻌﹰﺎ) .ﻭ ﺳ ﹸﻘ ﹶ
ﺴﻘﹸﻂ ﺧﻴﺎ ﺭﻩ، ﺍﺧﺘﺮﻧﺎ ﻟﺰﻭﻣﻪ ،ﺃﻭ ﺃ ﺟﺰﻧﺎﻩ ،ﻓﻴﺴﻘﻂ ﺧﻴﺎﺭﳘﺎ ،ﺃﻭ ﻣﻦ ﺃﺣﺪﳘﺎ :ﻛﺄﻥ ﻳﻘﻮﻝ ﺍﺧﺘﺮﺕ ﻟﺰﻭﻣﻪ :ﻓﻴ
ﺸﺘﺮﹺﻳﹰﺎ )ﻭ( ﺳﻘﹶﻂ ﺧﻴﺎ ﺭ )ﻛﻞ( ﻣﻨﻬﻤﺎ )ﺑﻔﺮﻗﺔ ﺑﺪﻥ( ﻣﻨﻬﻤﺎ ،ﺃﻭ ﻣﻦ ﺃﺣﺪﳘﺎ ،ﻭﻟﻮ ﻭﻳﺒﻘﻰ ﺧﻴﺎ ﺭ ﺍﻵﺧﺮﹺ ،ﻭﻟﻮ ﻣ
ﻧﺎﺳﻴﺎﹰ ،ﺃﻭ ﺟﺎ ﻫﻼﹰ ،ﻋﻦ ﳎﻠﺲ ﺍﻟﻌﻘﺪ )ﻋﺮﻓﹰﺎ( ﻓﻤﺎ ﻳ ﻌ ﺪ ﻩ ﺍﻟﻨﺎﺱ ﻓﺮﻗﺔ :ﻳﻠ ﺰ ﻡ ﺑﻪ ﺍﻟﻌﻘﺪ ،ﻭﻣﺎ ﻻ :ﻓﻼ .ﻓﺈﹺﻥ ﻛﺎﻧﺎ
ﺖ ﻣﻦ ﺑﻴﻮﺗﻬﺎ، ﰲ ﺩﺍ ﹴﺭ ﺻﻐﲑﺓ ،ﻓﺎﻟﻔﺮﻗﺔ ﺑﺄﻥ ﳜﺮﺝ ﺃﺣﺪﳘﺎ ﻣﻨﻬﺎ ،ﺃﻭ ﰲ ﻛﹶﺒﲑﺓ :ﻓﺒﺄﹶﻥ ﻳﻨﺘ ﻘ ﹶﻞ ﺃ ﺣ ﺪﻫﻤﺎ ﺇﱃ ﺑﻴ
ﻼ ﻭﺇﹺﻥ ﺳ ﻤ ﻊ ﺍﳋﻄﺎﺏ ﻓﻴﺒﻘﻰ ﺧﻴﺎ ﺭ ﻕ :ﻓﺒﺄ ﹾﻥ ﻳﻮﱄ ﺃ ﺣﺪﳘﺎ ﹶﻇﻬﺮﻩ ﻭﻳﻤﺸﻲ ﻗﻠﻴ ﹰ ﺃﻭ ﰲ ﺻﺤﺮﺍ ٍﺀ ﺃﻭ ﺳﻮ ﹴ
ﺕﻂ ﲟﻮ ﺴ ﹸﻘ ﹶ
ﺲ ﻣﺎ ﱂ ﻳﺘﻔﺮﻗﺎ ،ﻭﻟﻮ ﻃﺎﻝ ﻣﻜﹶﺜﻬﻤﺎ ﰲ ﻣﺤﻞ ،ﻭﺇﹺﻥ ﺑﻠ ﹶﻎ ﺳﻨﹺﲔ ﺃﻭ ﲤﺎﺷﻴﺎ ﻣﻨﺎﺯﻝ .ﻭﻻ ﻳ ﺍ ﹶﳌﺠﻠ ﹺ
ﺙ ﺍﳌﺘﹶﺄﻫﻞ) ،ﻭﺣﻠﻒ ﻧﺎﰲ ﻓﺮﹶﻗ ﺔ ﺃﻭ ﻓﹶﺴ ﺦ ﻗﺒﻠﻬﺎ( ﺃﻱ ﻗﺒ ﹶﻞ ﺍﻟﻔﺮﻗﹶﺔ :ﺑﺄﻥ ﺟﺎﺀﺁ ﺃ ﺣ ﺪﻫﻤﺎ :ﻓﻴﻨﺘﻘ ﹸﻞ ﺍﳋﻴﺎ ﺭ ﻟﻠﻮﺍ ﹺﺭ
ﻣﻌﹰﺎ ﻭﺍﺩﻋﻰ ﺃﺣﺪﳘﺎ ﻓﺮﻗﹶﺔ ﻭﺃﻧﻜﺮﻫﺎ ﺍﻵﺧ ﺮ ﻟﻴﻔﹾﺴ ﺦ ﺃﻭ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻬﺎ ﻭﺍﺩﻋﻰ ﺃﺣﺪﳘﺎ ﻓﺴﺨﹰﺎ ﻗﺒﻠﻬﺎ ﻭﺃﻧﻜﺮ
ﺼﺪﻕ ﺍﻟﻨﺎﰲ ،ﳌﻮﺍﻓﻘﺘﻪ ﻟﻸﺻﻞ. ﺍﻵﺧﺮ :ﻓﻴ
ﺲ ﺇﻻ ﻓﻴﻤﺎ )ﻭ( ﳚﻮﺯ )ﳍﻤﺎ( ﺃﻱ ﻟﻠﻌﺎﻗﺪﻳﻦ )ﺷﺮﻁ ﺧﻴﺎﺭ( ﳍﻤﺎ ﺃﻭ ﻷ ﺣﺪﳘﺎ ﰲ ﻛﻞ ﺑﻴﻊ ﻓﻴﻪ ﺧﻴﺎ ﺭ ﳎﻠ ﹴ
ﻳﻌﺘﻖ ﻓﻴﻪ ﺍﳌﺒﻴﻊ ،ﻓﻼ ﳚﻮ ﺯ ﺷﺮﻃﹸﻪ ﳌﺸﺘ ﹴﺮ ﻟﻠﻤﻨﺎﻓﺎﺓ ،ﻭﰲ ﺭﹺﺑﻮﻱ ﻭ ﺳﻠﹶﻢ :ﻓﻼ ﳚﻮﺯ ﺷﺮﻁ ﻓﻴﻬﻤﺎ ﻷﺣﺪ،
ﻑ ﻣﺎ ﻟﻮ ﺃﻃﻠﻖ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ .ﻓﺈﹺﻥ ﺾ ﻓﻴﻬﻤﺎ ﰲ ﺍﻠﺲ )ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺄﻗﻞ( ،ﲞﻼ ﻻﺷﺘﺮﺍﻃﻪ ﺍﻟ ﹶﻘﺒ
ﻁ ﰲ ﺍﻟﻌﻘﺪ ﺃﻡ ﰲ ﳎﻠﺴﻪ ﻭﺍﳌﻠﻚ ﰲ ﺼ ﺢ ﺍﻟ ﻌ ﹾﻘ ﺪ )ﻣﻦ( ﺣﲔ )ﺍﻟﺸﺮﻁ ﻟﻠﺨﻴﺎﺭ( ،ﺳﻮﺍﺀ ﹸﺃ ﺷ ﹺﺮ ﹶ ﺯﺍﺩ ﻋﻠﻴﻬﺎ :ﱂ ﻳ
ﺍﳌﺒﻴﻊ ﻣﻊ ﺗﻮﺍﺑﻌﻪ ﰲ ﻣﺪﺓ ﺍﳋﻴﺎﺭ ﳌﻦ ﺍﻧﻔﺮﺩ ﲞﻴﺎ ﹴﺭ ﻣﻦ ﺑﺎﺋ ﹴﻊ ﻭﻣﺸﺘﺮﹴ ،ﰒ ﹺﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﳍﻤﺎ :ﻓﻤﻮﻗﻮﻑ ،ﻓﺈﹺﻥ ﰎ
ﺍﻟﺒﻴ ﻊ :ﺑﺎﻥ ﺃﻧ ﻪ ﳌﺸﺘ ﹴﺮ ﻣﻦ ﺣﲔ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﺇﹺﻻ ﻓﻠﺒﺎﺋﻊ.
ﺖ ﺍ ﹶﳌﺒﹺﻴ ﻊ) .ﻭﺇﹺﺟﺎ ﺯﹲﺓ( ﻓﻴﻬﺎ
ﺴ ﺦ( ﻟﻠ ﻌ ﹾﻘ ﺪ ﰲ ﻣﺪﺓ ﺍﳋﹶﻴﺎ ﹺﺭ )ﺑﻨﺤ ﹺﻮ ﻓﹶﺴﺨﺖ ﺍﻟﺒﻴﻊ( ﻛﺎ ﺳﺘ ﺮﺟﻌ )ﻭﳛﺼ ﹸﻞ ﹶﻓ
ﺕ ﺍﻟﺒﻴﻊ ،ﻛﺄﻣﻀﻴﺘﻪ ،ﻭﺍﻟﺘﺼ ﺮﻑ ﰲ ﻣﺪﺓ ﺍﳋﹶﻴﺎ ﹺﺭ ﹺﺑﻮﻁﺀٍ ،ﻭﹺﺇﻋﺘﺎﻕﹴ ،ﻭﺑﻴﻊﹴ ،ﻭﹺﺇﺟﺎ ﺭﺓ ،ﻭﺗﺰﻭﻳﺞ ،ﻣﻦ ﺑﻨﺤﻮ :ﺃ ﺟ ﺰ
ﺖ )ﳌﺸﺘ ﹴﺮ ﺟﺎﻫﻞ( ﲟﺎ ﻳﺄﰐ )ﺧﻴﺎ ﺭ( ﰲ ﺭ ﺩ ﺍﳌﹶﺒﻴﻊ )ﺏ( ﺸﺘ ﹴﺮ :ﺇﹺﺟﺎﺯﺓ ﻟﻠﺸﺮﺍ ِﺀ )ﻭ( ﻳﹾﺜﺒ ﺑﺎﺋ ﹴﻊ :ﻓﹸﺴﺦ ،ﻭﻣﻦ ﻣ
ﺐ ﻗﹶﺪﱘ( ﻣﻨ ﻘﺺﹴ ﻗﻴﻤﺔ ﰲ ﺍﳌﺒﻴﻊ ،ﻭﻛﺬﺍ ﻟﻠﺒﺎﺋﻊ ﺑﻈﻬﻮﺭ ﻋﻴﺐ ﻗﺪﱘ ﰲ ﺍﻟﺜﻤﻦ .ﻭﺁﺛﺮﻭﺍ ﻷﻭﻝ :ﻷﻥ
ﻇﻬﻮ ﹺﺭ ) ﻋﻴ ﹴ
108
ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﺜﻤﻦ ﺍﻻﻧﻀﺒﺎﻁ ،ﻓﻘﻴﻞ ﻓﻴﻪ ﻇﻬﻮﺭ ﺍﻟﻌﻴﺐ .ﻭﺍﻟﻘﺪﱘ ﻣﺎ ﻗﺎﺭﻥ ﺍﻟ ﻌﻘﹾﺪ ،ﺃﻭ ﺣﺪﺙ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ،ﻭﻗﺪ
ﺡ ﻷَﻣﺔ،ﺾ ﺍﻟ ﹶﻘﺒﺾ ﻓﻼ ﺧﻴﺎﺭ ﻟﻠﻤﺸﺘﺮﻱ ،ﻭﻫﻮ )ﻛﺎ ﺳﺘﺤﺎﺿﺔ( ،ﻭﻧﻜﺎ ﺑﻘﻲ ﺇﱃ ﺍﻟ ﹶﻔﺴﺦ ،ﻭﻟﻮ ﺣﺪﺙ ﺑﻌ
)ﻭ ﺳ ﹺﺮﻗﹶﺔ ،ﻭﺇﹺﺑﺎﻕ ،ﻭﺯﹺﻧﺎ( ﻣﻦ ﺭﻗﻴﻖ ،ﺃﻱ ﺑﻜﻞ ﻣﻨﻬﺎ ،ﻭﺇﻥ ﱂ ﻳﺘﻜﺮﺭ ﻭﺗﺎﺏ ،ﺫﻛﺮﹰﺍ ﻛﺎ ﹶﻥ ﺃﻭ ﺃﻧﺜﻰ )ﻭﺑﻮﻝ
ﺏ ﺍﻟﺮﻗﻴ ﹺﻖ :ﻛ ﻮﻧ ﻪ ﻧﻤﺎﻣﺎﹰ ،ﺃﻭ
ﺤﻜﻤﻴﻦ .ﻭﻣ ﻦ ﻋﻴﻮ ﹺ
ﺴﺘ
ﺵ( ﺇﻥ ﺍﻋﺘﺎﺩﻩ ﻭﺑﻠ ﹶﻎ ﺳﺒ ﻊ ﺳﻨﲔ ﻭﺑﺨﺮ ﻭﺻﻨﺎ ﻥ ﻣ ﺑﻔﺮﺍ ﹴ
ﺻﻢ،
ﻼ ﻟﻄﲔﹴ ،ﺃﻭ ﺷﺎﺭﹺﺑﹰﺎ ﻟﻨﺤﻮ ﺧ ﻤﺮﹴ ،ﺃﻭ ﺗﺎﺭﹺﻛﹰﺎ ﻟﻠﺼﻼﺓ ،ﻣﺎ ﱂ ﻳﺘﺐ ﻋﻨﻬﺎ ،ﺃﻭ ﺃ ﺷﺘﺎﻣﺎﹰ ،ﺃﻭ ﻛﺬﱠﺍﺑﺎﹰ ،ﺃﻭ ﺁ ﻛ ﹰ
ﺾ ﻣﻦ ﺑﻠﻐﺖ ﻋﺸﺮﻳ ﻦ ﻼ ﰲ ﺁ ﺩ ﻣﻴﺔ ،ﻻ ﺑ ﹺﻬﻴﻤﺔ ،ﺃﻭ ﻻ ﺗﺤﻴ ﻚ ﺍﻟﺮﻛﺒﺘﻴﻦ ،ﺃﻭ ﺭﺗﻘﺎﺀُ ،ﺃﻭ ﺣﺎ ﻣ ﹰ ﺼ ﹶﻄ ﺃﻭ ﺃﺑﻠﹶﻪ ،ﺃﻭ ﻣ
ﳊﻴﻮﺍﻥ) ،ﻭﻋﺾ( ،ﻭﺭﻣﺢ ،ﻭﻛﻮ ﹶﻥ ﺍﻟﺪﺍ ﹺﺭ ﻣ ﹺﱰ ﹶﻝ ﺍﳉﹸﻨ ﺪ. ﺡ( ﹶ ﺳﻨﺔ ،ﺃﻭ ﺃﺣﺪ ﺛﹶﺪﻳﻴﻬﺎ ﺃ ﹾﻛﺒﺮ ﻣﻦ ﺍﻵﺧﺮ) ،ﻭﺟﹺﻤﺎ
ﻉ ﺍﻷﺭﺽ) .ﻭ( ﻳﺜﹾﺒﺖ ﺑﹺﺘﻐﺮﻳ ﹴﺮ ﻼ ﻳﺮﻋﻮ ﹶﻥ ﺯ ﺭ ﲔ ﻋﻠﻰ ﺳﺎ ﻛﻨﹺﻬﺎ ﺑﺎﻟ ﺮﺟﻢ ،ﺃﻭ ﺍﻟ ﻘ ﺮﺩﺓ ﻣﺜ ﹰ ﳉ ﻦ ﻣﺴﻠﻄ ﺃﻭ ﻛﻮ ﹶﻥ ﺍ
ﺸﺘﺮﻱ ﻀ ﺮ ﹺﺭ ) ﹶﻛﺘﺼﺮﻳﺔ( ﻟ ﻪ :ﻭ ﻫ ﻲ ﺃﻥ ﻳﺘ ﺮ ﻙ ﺣﻠﺒﻪ ﻣ ﺪ ﹰﺓ ﻗﺒﻞ ﺑﻴﻌﻪ ﻟﻴﻮ ﻫ ﻢ ﺍﳌ ﺲ ﻭﺍﻟ ﻓﻌﻠﻲ .ﻭ ﻫ ﻮ ﺣﺮﺍﻡ ﻟﻠﺘﺪﻟﻴ ﹺ
ﺸﺘ ﹴﺮ ﳓﻮ )ﺯﺟﺎﺟﺔ :ﺟ ﻮﻫﺮﺓ( ﺶ :ﻛ ﹶﻈ ﻦ( ﻣ ﹶﻛﹾﺜﺮﺓ ﺍﻟﻠﺒ ﹺﻦ ﻭﲡﻌﻴ ﺪ ﺷ ﻌ ﺮ ﺍﳉﺎﺭﹺﻳﺔ) ،ﻻ( ﺧﻴﺎ ﺭ )ﹺﺑ ﻐﺒ ﹴﻦ ﻓﺎ ﺣ ﹴ
ﻀﻴﺔ ﻭ ﻫ ﻤﻪ ،ﻣﻦ ﻏﲑ ﺑﺤﺚ) .ﻭﺍﳋﻴﺎﺭ( ﺑﺎﻟ ﻌﻴﺐ ،ﻭﻟﻮ ﺑﺘﺼﺮﻳﺔ )ﻓﻮﺭﻱ( ﹶﻓﻴﺒﻄﹸﻞ ﺑﺎﻟﺘﺄﺧﲑ ﻟﺘ ﹾﻘﺼﲑﻩ ﺑﻌﻤﻠ ﻪ ﹺﺑ ﹶﻘ
ﺑﻼ ﻋ ﹾﺬﺭﹴ ،ﻭﻳ ﻌﺘﱪ ﺍﻟ ﹶﻔ ﻮ ﺭ ﻋﺎﺩﺓ ،ﻓﻼ ﻳﻀ ﺮ ﺻﻼﺓ ﻭﺃﻛﹾﻞ ﺩﺧﻞ ﻭ ﹾﻗﺘﻬﻤﺎ ،ﻭﻗﹶﻀﺎ ُﺀ ﺣﺎ ﺟ ﺔ ﻭﻻ ﺳﻼ ﻣ ﹸﺔ ﻋﻠﻰ
ﺠ ﻬﻠﻪ ﺟﻮﺍ ﺯ ﺍﻟﺮ ﺩﺼﹺﺒﺢ ،ﻭﻳ ﻌ ﹶﺬ ﺭ ﰲ ﺗﺄﺧﲑ ﻩ ﹺﺑ ﻼ :ﻓﻠﻪ ﺍﻟﺘﺄﹾﺧ ﹺﲑ ﺣﱴ ﻳ ﻑ ﻣﺤﺎ ﺩﹶﺛﺘﻪ ،ﻭﹶﻟ ﻮ ﻋﹶﻠﻴ ﻪ ﹶﻟﻴ ﹰ ﺍﻟﺒﺎﺋﻊﹺ ،ﺑﹺﺨﻼ
ﺠ ﻬ ﹺﻞ ﻓﹶﻮ ﹺﺭﻳﺘ ﻪ ﺇﹺﻥ ﺧﻔﻲ ﻋﻠﻴﻪ ،ﰒ ﺇﻥ ﻛﺎﻥ ﺏ ﻋﻬ ﺪ ﻩ ﺑﺎ ِﻹﺳﻼﻡ ،ﺃﻭ ﻧﺸﺄ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﹺﺑ ﺑﺎﻟ ﻌﻴﺐﹺ ،ﺇﻥ ﹶﻗ ﺮ
ﺍﻟﺒﺎﺋ ﻊ ﰲ ﺍﻟﺒﻠ ﺪ :ﺭ ﺩ ﻩ ﺍ ﹸﳌﺸﺘﺮﻱ ﺑﻨﻔﺴﻪ ،ﺃﻭ ﻭﻛﻠﻴ ﻪ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺃﻭ ﻭﻛﻴﻠﻪ ،ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟﺒﺎﺋ ﻊ ﻏﺎﺋﺒﹰﺎ ﻋﻦ ﺍﻟﺒﻠﺪ،
ﻭﻻ ﻭﻛﻴ ﹶﻞ ﻟ ﻪ ﺎ :ﺭﻓﹶ ﻊ ﺍ َﻷﻣﺮ ﺇﱃ ﺍﳊﺎ ﻛ ﹺﻢ ﻭﺟﻮﺑﺎﹰ ،ﻭﻻ ﻳﻮ َﺀ ﺧ ﺮ ﳊﻀﻮ ﹺﺭ ﻩ .ﻓﺈﹺﺫﺍ ﻋﺠﺰ ﻋﻦ ﺍ ِﻹﻧﻬﺎﺀِ ،ﻟﻨﺤﻮ
ﺸﺘﺮﹺﻱ ﺗﺮ ﻙ ﺍﺳﺘﻌﻤﺎﻝ ،ﻓﻠﻮ ﺠ ﺰ ﻋﻦ ﺍ ِﻹﺷﻬﺎ ﺩ :ﻟﹶﻢ ﻳﻠﺰ ﻣ ﻪ ﺗﻠﻔﱡﻆ ،ﻭﻋﻠﻰ ﺍ ﹸﳌ ﺴﺦﹺ ،ﻓﺈﹺﻥ ﻋ ﻣﺮﺽﹴ ،ﺃﺷﻬﺪ ﻋﻠﻰ ﺍﻟ ﹶﻔ
ﺍ ﺳﺘﺨﺪﻡ ﺭﻗﻴﻘﺎﹰ ،ﻭﻟﻮ ﺑﻘﻮﻟﻪ ﺍ ﺳﻘﲏ ،ﺃﻭ ﻧﺎ ﻭﻟﹾﲏ ﺍﻟﺜﱠﻮﺏ ،ﺃﻭ ﺃﻏﻠ ﻖ ﺍﻟﺒﺎﺏ ،ﻓﻼ ﺭ ﺩ ﻗﻬﺮﺍﹰ ،ﻭﺇﻥ ﻳ ﹾﻔﻌﻞ ﺍﻟﺮﻗﻴ ﻖ ﻣﺎ
ﻀ ﺮ.
ﹸﺃﻣﺮ ﺑﻪ ،ﻓﺈﹺﻥ ﻓﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺑﻼ ﻃﻠﺐ :ﱂ ﻳ
ﺏ ﰲ ﺍﳌﹶﺒﻴ ﹺﻊ ﺃﻭ ﺃﻥ ﻻ ﻳﺮ ﺩ ﺎ :ﺻﺢ ﺍﻟﻌﻘﺪ، ﻉ ﺣﻴﻮﺍﻧﹰﺎ ﺃﻭ ﻏﲑﻩ ﺑﹺﺸﺮﻁ ﺑﺮﺍﺀﺗ ﻪ ﻣﻦ ﺍﻟﻌﻴﻮ ﹺ ]ﻓﺮﻉ[ :ﻟﻮ ﺑﺎ
ﺐ ﺑﺎﻃ ﹴﻦ ﰲ ﻏﲑ ﺍﳊﻴﻮﺍﻥ، ﺐ ﺑﺎﻃ ﹴﻦ ﺑﺎﳊﻴﻮﺍﻥ ﻣﻮﺟﻮ ﺩ ﺣﺎ ﹶﻝ ﺍﻟﻌﻘﹾﺪ ﱂ ﻳ ﻌﹶﻠ ﻤ ﻪ ﺍﻟﺒﺎﺋﻊ ،ﻻ ﻋﻦ ﻋﻴ ﹴ ﻭﺑﺮﻱ ٌﺀ ﻣﻦ ﻋﻴ ﹴ
ﻕ ﻛﻞ :ﺻﺪﻕ ﺍﻟﺒﺎﺋ ﻊ ﺑﻴﻤﻴﻨﻪ ﰲ ﺩﻋﻮﺍﻩ ﺣﺪﻭﺛﻪ، ﻭﻻ ﻇﺎﻫﺮ ﻓﻴﻪ .ﻭﻟﻮ ﺍ ﺧﺘﻠﹶﻔﺎ ﰲ ﻗﹶﺪﻡ ﺍﻟ ﻌﻴﺐ ،ﻭﺍﺣﺘﻤ ﹶﻞ ﺻﺪ
ﻑ ﺍﻟﻘﹶﺪ ﱘ ﺐ ﻻ ﻳﻌﺮ ﺐ ﰲ ﻳﺪﻩ .ﻭﻟﻮ ﺣﺪﺙ ﻋﻴ ﺻ ﹶﻞ ﻋﺪﻡ ﺍﻟ ﻌﻴ ﹺ ﺻ ﹶﻞ :ﻟﹸﺰﻭ ﻡ ﺍﻟﻌﻘﹾﺪ .ﻭﻗﻴ ﹶﻞ ﻷَﻥ ﺍﻷ ﻷﻥ ﺍﻷ
ﺴ ﹺﺮ ﺑﻴﺾﹴ ،ﻭﺟﻮﺯ ،ﻭﺗﻘﹾﻮﻳﺮ ﺑﻄﻴ ﹴﺦ ﻣﺪﻭﺩ ،ﺭ ﺩ ﻭﻻ ﺃﺭﺵ ﻋﻠﻴﻪ ﻟﻠﺤﺎ ﺩﺙ ،ﻭﻳﺘﺒ ﻊ ﰲ ﺍﻟﺮ ﺩ ﺑﺎﻟ ﻌﻴﺐ: ﺑﺪﻭﻧﻪ ﹶﻛ ﹶﻜ
ﺼﻨﻌﺔ ،ﻭﻟﻮ ﺑﺄﺟﺮﺓ ،ﻭﲪﻞ ﻗﺎﺭﻥ ﺑﻴﻌﺎﹰ ،ﻻ ﺍﳌﻨ ﹶﻔﺼﻠﺔ :ﻛﺎﻟﻮﻟﺪ ،ﻭﺍﻟﺜﱠﻤﺮ، ﺍﻟﺰﻳﺎﺩﺓ ﺍﳌﺘﺼﻠﺔ ،ﻛﺎﻟﺴﻤﻦ ،ﻭﺗﻌﻠﹶﻢ ﺍﻟ
ﺸﺘﺮﻱ. ﺸﺘﺮﹺﻱ ،ﻓﻼ ﺗﺘﺒﻊ ﰲ ﺍﻟ ﺮﺩ ،ﺑﻞ ﻫﻲ ﻟﻠ ﻤ ﻚ ﺍ ﹸﳌ ﳊﻤﻞ ﺍﳊﺎﺩﺙ ﰲ ﻣ ﹾﻠ ﻭﻛﺬﺍ ﺍ ﹶ
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ﺥ ﺍﻟﺒﻴ ﹺﻊ ﺑﺘﻠﻔﻪ ﺃﻭ ﻀ ﻪ ﻣ ﻦ ﺿﻤﺎ ﻥ ﺑﺎﺋ ﹺﻊ( ﲟﻌﲎ ﺍﻧﻔﺴﺎ ﹺ)ﻓﺼﻞ( :ﰲ ﺣﻜﻢ ﺍﳌﺒﻴﻊ ﻗﺒﻞ ﺍﻟﻘﺒﺾ )ﺍﳌﹶﺒﻴ ﻊ ﻗﹶﺒ ﹶﻞ ﹶﻗﺒ
ﻒ ﺑﺂﻓﺔ ،ﺃﻭ ﹶﺃﺗﹶﻠ ﹶﻔ ﻪ ﺐ ﺑﺎﺋﻊ ،ﺃﻭ ﺃﺟﻨﱯ ،ﻭﺑﺈﹺﺗﻼﻑ ﺃ ﺟﻨﱯ .ﻓﻠﻮ ﺗﻠ ﺕ ﺍﳋﹶﻴﺎﺭﹺ ﺑﺘﻌﻴﺒﻪ ﺃﻭ ﺗﻌﻴﻴ ﹺ
ﻑ ﺑﺎﺋﻊ ،ﻭﺛﹶﺒﻮ ﺇﹺﺗﻼ
ﻑ( ﻭﻟﻮ ﻣ ﻊ ﺑﺎﺋﻊ )ﺑﻨﺤﻮ ﺾ( ﻭﺇﹺﻥ ﺟ ﹺﻬ ﹶﻞ ﺃﻧ ﻪ ﻟﻠﺒﻴﻊ )ﻭﻳﺒﻄﹸﻞ ﺗﺼ ﺮ ﺸﺘ ﹴﺮ ﹶﻗﺒ
ﻑ ﻣ
ﺍﻟﺒﺎﺋﻊ :ﺍﻧﻔﹶﺴ ﺦ ﺍﻟﺒﻴﻊ )ﻭﺇﹺﺗﻼ
ﻕ( ﻭﺗﺰﻭﻳﺞﹴ ،ﻭ ﻭﻗﹾﻒ: ﺽ) :ﻓﻴﻤﺎ ﱂ ﻳ ﹾﻘﹺﺒﺾ ،ﻻ ﺑﻨﺤﻮ ﹺﺇﻋﺘﺎ ﹴ ﺻﺪﻗﺔ ،ﻭﺇﹺﺟﺎ ﺭ ﺓ ﻭ ﺭﻫﻦ ،ﻭﺇ ﹾﻗﺮﺍ ﺑﻴﻊ( ﹶﻛﻬﹺﺒﺔ ،ﻭ
ﺸﺘﺮﻱ ﻕ ﺍﻵﺑﹺﻖ ،ﻭﻳﻜﻮ ﹸﻥ ﺑﻪ ﺍ ﹸﳌ ﻑ ﺍﻟﺸﺎﺭﹺﻉ ﺇﱃ ﺍﻟﻌﺘﻖ ،ﻭﻟﻌﺪﻡ ﺗﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ ﺑﺪﻟﻴﻞ ﺻﺤﺔ ﺇﻋﺘﺎ ﹺ ﹶﻟﺘﺸ ﻮ
ﺠ ﹴﺮ )ﺑﺘﺨﻠﻴ ﺔ ﳌﺸﺘ ﹴﺮ( ﺑﺄﻥ ﳝﻜﱢﻨﻪ ﺽ ﻭﺩﺍ ﹴﺭ ﻭ ﺷ ﺾ ﻏﲑ ﻣﻨﻘﻮﻝ( ﻣﻦ ﺃﺭ ﹴ ﻗﺎﺑﻀﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﻗﺎﺑﻀﹰﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ )ﻭﻗﺒ
ﺾ )ﻣﻨﻘﻮ ﹲﻝ( ﻣﻦ ﺳﻔﻴﻨﺔ ﺃﻭ ﺣﻴﻮﺍﻥ ﻣﻨﻪ ﺍﻟﺒﺎﺋﻊ ﻣ ﻊ ﺗﺴﻠﻴ ﻤ ﻪ ﺍﳌﻔﺘﺎﺡ ﻭﺇﹺﻓﺮﺍﻏﻪ ﻣﻦ ﺃﻣﺘﻌ ﺔ ﻏﲑ ﺍﳌﺸﺘﺮﻱ )ﻭ( ﻗﺒ
ﺾ ﺃﻳﻀﹰﺎ ﹺﺑ ﻮﺿﻊ ﺍﻟﺒﺎﺋﹶﻊ ﻟﻠﻤﻨﻘﻮ ﹺﻝ ﺑﲔ ﻳﺪﻱ ﺼ ﹸﻞ ﺍﻟ ﹶﻘﺒ ﺤ )ﺑﻨﻘﻠﻪ( ﻣﻦ ﳏﱢﻠ ﻪ ﺇﱃ ﳏ ﹶﻞ ﺁ ﺧ ﺮ ﻣﻊ ﺗﻔﺮﻳ ﹺﻎ ﺍﻟﺴﻔﻴﻨﺔ ،ﻭﻳ
ﺐ ﻋﻦ ﻣﺤﻞ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻣﻊ ﹺﺇ ﹶﺫ ﻥ ﻁ ﰲ ﻏﺎﺋ ﹴ ﺍﳌﺸﺘﺮﻱ ﲝﻴﺚ ﻟﻮ ﻣ ﺪ ﺇﻟﻴﻪ ﻳ ﺪ ﻩ ﻟﹶﻨﺎﹶﻟ ﻪ .ﻭﺇﹺﻥ ﻗﺎﻝ :ﻻ ﺃﺭﻳ ﺪ ﻩ ﻭ ﺷ ﺮ ﹶ
ﺾ ﻟﻠﻤﺒﻴﻊ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﰲ ﺍﻟ ﹶﻘﺒﺾﹺ ،ﻣﻀﻰ ﺯﻣﻦ ﳝﻜ ﻦ ﻓﻴ ﻪ ﺍﳌﻀ ﻲ ﺇﻟﻴﻪ ﻋﺎﺩ ﹰﺓ .ﻭﳚﻮ ﺯ ﳌﺸﺘ ﹴﺮ ﺍ ﺳﺘﻘﻼ ﹴﻝ ﺑﻘﺒ ﹴ
ﺍﻟﺜﻤﻦ ﻣﺆﺟﻼﹰ ،ﺃﻭ ﺳﱠﻠ ﻢ ﺍﳊﺎﻝ) .ﻭﺟﺎﺯ ﺍﺳﺘﺒﺪﺍ ﹲﻝ( ﰲ ﻏﲑ ﹺﺭﺑﻮﻱ ﺑﻴﻊ ﺑﹺﻤﹾﺜﻠ ﻪ ﻣﻦ ﹺﺟﻨﺴﻪ )ﻋﻦ ﲦﻦ( ﻧﻘﹾﺪ ﺃﻭ
ﺖ ﺃﺑﻴ ﻊ ﺍ ِﻹﹺﺑ ﹶﻞ ﺑﺎﻟﺪﻧﺎﻧﲑ ،ﻭﺁﺧ ﹶﺬ ﻣﻜﺎﻧﻬﺎ ﺍﻟﺪﺍﺭ ﻫﻢ ،ﻭﺃﺑﻴ ﻊ ﻏﲑﻩ :ﳋﱪ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ" :ﻛﻨ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﷲ ،ﻓﺴﺄﻟﺘ ﻪ ﻋﻦ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﻻ ﺑﺄﺱ ﺇﺫﺍ ﺗ ﹶﻔ ﺮ ﹾﻗﺘﻤﺎ ﺑﺎﻟﺪﺭﺍ ﻫﻢﹺ ،ﻭﺁ ﺧ ﹶﺬ ﻣﻜﺎﻧﻬﺎ ﺍﻟﺪﻧﺎﻧﲑ ،ﻓﺄﺗﻴ
ﻭﻟﻴﺲ ﺑﻴﻨﻜﻤﺎ ﺷﻲﺀ" )ﻭ( ﻋﻦ ) ﺩﻳﻦ( ﻗﺮﺽﹴ ،ﻭﺃ ﺟ ﺮﺓ ،ﻭﺻﺪﺍﻕﹴ ،ﻻ ﻋﻦ ﻣﺴﻠﻢ ﻓﻴﻪ ،ﻟﻌﺪﻡ ﺍﺳﺘﻘﹾﺮﺍ ﹺﺭ ﻩ .ﻭﻟﻮ
ﺍﺳﺘﺒﺪ ﹶﻝ ﻣﻮﺍﻓﻘﹰﺎ ﰲ ﻋﱠﻠ ﺔ ﺍﻟﺮﺑﺎ ،ﻛ ﺪﺭﻫ ﹴﻢ ﻋﻦ ﺩﻳﻨﺎﺭ ،ﺍﺷﺘﺮﻁ ﻗﺒﺾ ﺍﻟﺒﺪﻝ ﰲ ﺍﻠﺲ ،ﺣﺬﺭﹰﺍ ﻣﻦ ﺍﻟﺮﺑﺎ ،ﻻ ﺇﻥ
ﻉ ﺃﺳﻠﻢ ﻓﻴﻪ ،ﺃﻭ ﻣﺒﻴ ﻊ ﰲ ﺍﻟﺬﱢﻣ ﺔ ﻋ ﹾﻘ ﺪ ﺑﻐﲑ ﺍﺳﺘﺒﺪ ﹶﻝ ﻣﺎ ﻻ ﻳﻮﺍﻓ ﹶﻘ ﻪ ﰲ ﺍﻟﻌﻠﺔ ،ﻛﻄﻌﺎﻡ ﻋﻦ ﺩﺭﻫﻢ ،ﻭﻻ ﻳﺒ ﺪ ﹶﻝ ﻧﻮ
ﻆ ﺍﻟﺴﹶﻠ ﹺﻢ ﺑﻨﻮﻉ ﺁﺧﺮ ،ﻭﻟﻮ ﻣﻦ ﺟﻨﺴﻪ :ﻛﺤﻨﻈﺔ ﲰﺮﺍﺀ ﻋﻦ ﺑﻴﻀﺎﺀ ،ﻷﻥ ﺍﳌﹶﺒﻴ ﻊ ﻣ ﻊ ﺗﻌﻴﹺﻨ ﻪ ﻻ ﳚﻮ ﺯ ﺑﻴﻌﻪ ﻗﺒﻞ ﻟﻔ
ﹶﻗﺒﻀﻪ ،ﻓﻤﻊ ﻛﻮﻧﹺﻪ ﰲ ﺍﻟ ﺬ ﻣ ﺔ .ﺃﻭﱃ .ﻧﻌﻢ ،ﳚﻮﺯ ﺇﹺﺑﺪﺍﻟﻪ ﺑﻨﻮﻋﻪ ﺍﻷ ﺟ ﻮﺩ ،ﻭﻛﺬﺍ ﺍﻷﺭﺩﺃ ﺑﺎﻟﺘﺮﺍﺿﻲ.
ﺻﻴﺔ ﺎ ﻣﻄﻠﻘﺎﹰ ،ﻻ ﰲ )ﻓﺼﻞ( :ﰲ ﺑﻴﻊ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺜﱢﻤﺎﺭ )ﻳ ﺪﺧﻞ ﰲ ﺑﻴﻊ ﹶﺃﺭﺽ( ﻭ ﻫﺒﺘﻬﺎ ﻭ ﻭﻗﹾﻔﻬﺎ ،ﻭﺍﻟ ﻮ
ﺠ ﺰﺐ ﻭﺛﹶﻤﺮ ﻩ ﺍﻟﺬﻱ ﱂ ﻳﻈﹾﻬ ﺮ ﻋﻨﺪ ﺍﻟﺒﻴﻊ ،ﻭﺃﺻﻮﻝ ﺑ ﹾﻘ ﹴﻞ ﺗ ﺠ ﹴﺮ ﺭ ﹶﻃ ﹴ
ﺭﻫﻨﻬﺎ ﻭﺍﻹِﻗﺮﺍﺭ ﺎ )ﻣﺎ ﻓﻴﻬﺎ( ﻣﻦ ﺑﻨﺎ ٍﺀ ﻭﺷ
ﺠ ﹴﻞ ﻷﻧﻪ ﻟﻴﺲ ﻟﻠﺪﻭﺍ ﹺﻡ ﻭﺍﻟﺜﱠﺒﺎﺕ ،ﻓﻬﻮ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ،ﻛﻘﺜﺎﺀ ،ﻭﺑﻄﻴﺦ ،ﻻ ﻣﺎ ﻳﻮ ْﺀ ﺧ ﹸﺬ ﺩ ﹾﻓﻌﺔﹰ ،ﻛﺒ ﺮ ﻭﻓ
ﻉ ﺕ ﰲ ﺍﻟﺪﺍ ﹺﺭ) .ﻭ( ﻳﺪﺧﻞ )ﰲ( ﺑﻴﻊ )ﺑﺴﺘﺎﻥ( ،ﻭﻗﺮﻳﺔ )ﺃﺭﺽ ،ﻭﺷﺠﺮ ،ﻭﺑﹺﻨﺎ ٍﺀ( ﻓﻴﻬﻤﺎ ،ﻻ ﻣﺰﺍ ﹺﺭ ﻛﺎﳌﻨﻘﻮﻻ
ﺽ ﺍﳌﻤﻠﻮﻛﹶﺔ ﻟﻠﺒﺎﺋﻊ ﲝﻤﻠﺘﻬﺎ ،ﺣﱴ ﺣﻮﳍﻤﺎ ،ﻷﺎ ﻟﻴﺴﺖ ﻣﻨﻬﻤﺎ) .ﻭ( ﰲ ﺑﻴ ﹴﻊ )ﺩﺍ ﹴﺭ ﻫﺬ ﻩ ﺍﻟﺜﻼﹶﺛ ﹸﺔ( ﺃﻱ ﺍﻷﺭ
ﺏ ﻣﻨﺼﻮﺑ ﺔ( ﺽ ﺍﻟﺴﺎﹺﺑﻌﺔ ،ﻭﺍﻟﺸﺠﺮ ﺍﳌﻐﺮﻭﺱ ﻓﻴﻬﺎ ،ﻭﺇﻥ ﹶﻛﺜﹸﺮ ،ﻭﺍﻟﺒﻨﺎ َﺀ ﻓﻴﻬﺎ ﺑﺄﻧﻮﺍﻋﻪ) ،ﻭﺃﺑﻮﺍ ﹴ ﲣﹸﻮﻣﻬﺎ ﺇﱃ ﺍﻷﺭ ﹺ
ﺏ ﺍﳌﻘﹾﻠﻮﻋﺔ ،ﻭﺍﻟﺴﺮ ﺭ ﻭﺍﳊﺠﺎ ﺭ ﹶﺓ ﺍﳌﺪﻓﻮﻧﺔ ﺑﻼ ﺑﹺﻨﺎﺀ) ،ﻻ ﰲ( ﺑﻴﻊ )ﹶﻗ ﻦ( ﹶﺫ ﹶﻛ ﹴﺮ ﺃﻭ ﻭﺃﻏﻼﻗﹸﻬﺎ ﺍﳌﺜﹾﺒﺘﺔ ،ﻻ ﺍﻷﺑﻮﺍ
ﺏ( ﻋﻠﻴﻪ ﺧﻼﻓﹰﺎ ﻟﻠﺤﺎﻭﻱ ،ﻛﺎﶈﺮﺭ ،ﻭﺇﻥ ﻛﺎﻥ ﺳﺎﺗ ﺮ ﹶﻏﻴﺮﻩ ) ﺣﻠﹶﻘﺔ( ﺑﺄﺫﻧﻪ ،ﺃﻭ ﺧﺎﺗﻢ ،ﺃﻭ ﻧ ﻌﻞﹺ) ،ﻭ( ﻛﺬﺍ )ﹶﺛ ﻮ
ﻁ ﻗﹶﻄ ﻊ ﺍﻟﺸﺠﺮﹺ،
ﺸ ﺮ ﹾ
ﻕ )ﻋﺮﻕ( ﻭﻟﻮ ﻳﺎﺑﹺﺴﹰﺎ ﹺﺇﻥ ﱂ ﻳ
ﺐ ﺑﻼ ﺃﺭﺽ ﻋﻨﺪ ﺍ ِﻹﻃﹾﻼ ﹺ
ﺠ ﹺﺮ( ﺭ ﹸﻃ ﹴ
ﻋﻮ ﺭﺗﻪ) .ﻭﰲ( ﺑﻴ ﹺﻊ ) ﺷ
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ﺲ ﻋﻨ ﺪ ﺍﻹِﻃﻼﻕ، ﺸﺘﺮﻱ ﹶﻗ ﹾﻠ ﻊ ﺍﻟﻴﺎﹺﺑ ﹺ ﺐ .ﻭﻳﻠﺰ ﻡ ﺍﳌ ﺸﺠﺮ ﺍﻟ ﺮ ﹶﻃ ﹺﺑﺄﻥ ﺷﺮﻁ ﺇﺑﻘﺎﻭﻩ ﺃﻭ ﺃﻃﻠﻖ ،ﻟﻮﺟﻮﺏ ﺑﻘﹶﺎ ِﺀ ﺍﻟ
ﺸﺘﺮﻱ ﲟ ﻐ ﺮﺳﻬﺎ )ﻭ ﹸﻏﺼ ﹴﻦﻟﻠﻌﺎﺩﺓ ،ﻓﺈﹺﻥ ﺷﺮﻁ ﻗﹶﻄﻌﻪ ﺃﻭ ﹶﻗﻠﹾﻌﻪ :ﻋ ﻤ ﹶﻞ ﺑﻪ ،ﺃﻭ ﺇﹺﺑﻘﺎﺅﻩ :ﺑ ﹸﻄ ﹶﻞ ﺍﻟﺒﻴ ﻊ ﻭﻻ ﻳﻨﺘﻔﹶﻊ ﺍ ﹸﳌ
ﻕ ﺣﻨﺎﺀ ﻋﻠﻰ ﺍﻷﻭﺟﻪ، ﺭﻃﹶﺐ( ،ﻻ ﻳﺎﹺﺑﺲ ،ﻭﺍﻟﺸﺠﺮ ﺭ ﹶﻃﺐ ،ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﹶﻗ ﹾﻄ ﻌﻪ ،ﻭﻛﺬﺍ ﻭﺭﻕ ﺭﻃﹶﺐ ،ﻻ ﻭ ﺭ
)ﻻ( ﻳﺪﺧﻞ ﰲ ﺑﻴﻊ ﺍﻟﺸﺠﺮ )ﻣﻐ ﺮﺳﻪ( ،ﻓﻼ ﻳﺘﺒﻌﻪ ﰲ ﺑﻴﻌﻪ ،ﻷﻥ ﺍﺳﻢ ﺍﻟﺸﺠﺮ ﻻ ﻳﺘﻨﺎﻭﻟﻪ )ﻭ( ﻻ ﲦﺮ )ﻇﻬﺮ(:
ﻛﻄﻠﻊ ﳔﻞ ﺑﺘﺸﻘﱡﻖ ،ﻭﲦﺮ ﳓﻮ ﻋﻨﺐ :ﺑﱪﻭﺯ ،ﻭﺟﻮﺯ :ﺑﺎﻧﻌﻘﺎﺩ ،ﻓﻤﺎ ﻇ ﻬ ﺮ ﻣﻨﻪ :ﻟﻠﺒﺎﺋﻊ ،ﻭﻣﺎ ﱂ ﻳ ﹾﻈﻬﺮ:
ﺸﺮﻁ :ﺳﻮﺍ ًﺀ ﺃﻇ ﻬ ﺮ ﺍﻟﺜ ﻤ ﺮ ﺃﻡ ﻻ) ،ﻭﻳﺒﻘﻴﺎﻥ( ﺃﻱ ﻼ ﺑﺎﻟ
ﺸﺘﺮﻱ .ﻭﻟﻮ ﺷﺮﻁ ﺍﻟﺜﻤﺮ ﻷﺣﺪﳘﺎ :ﻓﻬﻮ ﻟﻪ ،ﻋﻤ ﹰ ﻟﻠ ﻤ
ﺤ ﻖ ﺍﻟﺒﺎﺋ ﻊ ﺗﺒﻘﻴﺔ ﺍﻟﺜﱠﻤﺮ ﺇﹺﱃ ﺃﻭﺍﻥ ﺍﳉﺪﺍﺩ ،ﻓﻴﺄﺧﺬﻩ ﺩﻓﻌﺔ ،ﻻ ﺴﺘ
ﺍﻟﺜﱠﻤﺮ ﺍﻟﻈﹶﺎ ﻫ ﺮ ﻭﺍﻟﺸﺠﺮ ﻋﻨﺪ ﺍﻹِﻃﻼﻕ ،ﻓﻴ
ﺗﺪﺭﳚﺎﹰ ،ﻭﻟﻠﻤﺸﺘﺮﻱ ﺗﺒﻘﻴ ﹶﺔ ﺍﻟﺸﺠﺮ ﻣﺎ ﺩﺍﻡ ﺣﻴﺎﹰ ،ﻓﺈﹺﻥ ﺍﻧﻘﻠﻊ ،ﻓﹶﻠ ﻪ ﻏﺮ ﺳ ﻪ ﺇﹺﻥ ﻧﻔﻊ ﻻ ﺑﺪ ﻟﻪ )ﻭ( ﻳﺪﺧﻞ )ﰲ(
ﺼ ﺢ ﺍﻟﺒﻴﻊ ،ﻛﺒﻴﻌﻬﺎ ﺩﻭ ﹶﻥ ﺣ ﻤﻠﻬﺎ،ﺑﻴﻊ )ﺩﺍﺑﺔ ﺣﻤﻠﻬﺎ( ﺍ ﹶﳌﻤﻠﻮ ﻙ ﳌﺎﻟﻜﻬﺎ ،ﻓﺈﹺﻥ ﱂ ﻳﻜﻦ ﳑﻠﻮﻛﹰﺎ ﳌﺎﻟﻜﻬﺎ ،ﱂ ﻳ
ﻭﻛﺬﺍ ﻋﻜﺴﻪ.
ﺻ ﹶﻔ ﺔ ﻋﻘﹾﺪ()ﻓﺼﻞ( :ﰲ ﺍﺧﺘﻼﻑ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ )ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﻣﺘﻌﺎﻗﺪﺍﻥ( ﻭﻟﻮ ﻭﻛﻴﹶﻠﻴﻦ ،ﺃﻭ ﻭﺍ ﹺﺭﹶﺛﻴﻦ )ﰲ
ﺿ ﹰﺔ ﻛﹶﺒﻴ ﹴﻊ ﻭ ﺳﹶﻠﻢﹴ ،ﻭﻗﺮﺍﺽﹴ ،ﻭﺇﹺﺟﺎ ﺭﺓ ،ﻭﺻﺪﺍﻕﹴ) ،ﻭ( ﺍﳊﺎﻝ ﺃﻧﻪ ﻗﺪ )ﺻﺢ( ﺍﻟﻌﻘﺪ ﺑﺎﺗﻔﺎﻗﻬﻤﺎ ،ﺃﻭ ﳝﲔ ﻣﻌﺎ ﻭ
ﺻ ﹶﻔﺘﻪ ،ﺃﻭ ﺃ ﺟﻞﹲ ،ﺃﻭ ﻗﺪﺭﻩ) ،ﻭﻻ ﺑﻴﻨﺔ ﺽ( ﻣﻦ ﳓﻮ ﻣﺒﻴﻊ ،ﺃﻭ ﹶﺛﻤﻦ ،ﺃﻭ ﹺﺟﻨﺴِﻪ ،ﺃﻭ ﺍﻟﺒﺎﺋ ﹺﻊ) :ﻛﻘﺪ ﹺﺭ ﻋ ﻮ ﹴ
ﻷﺣﺪﳘﺎ( ﲟﺎ ﺍﺩﻋﺎﻩ ،ﺃﻭ ﻛﺎﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺑﻴﻨﺔ ،ﻭﻟﻜ ﻦ ﻗﺪ ﺗﻌﺎ ﺭﺿﺘﺎ ﺑﺄﻥ ﺃﹸﻃﻠﻘﺘﺎ ،ﺃﻭ ﺃﻃﻠﻘﺖ ﺇﺣﺪﺍﳘﺎ
ﻭﺃ ﹺﺭﺧﺖ ﺍﻷﺧﺮﻯ ،ﺃﻭ ﹸﺃ ﺭﺧﺘﺎ ﺑﺘﺎﺭﻳﺦ ﻭﺍﺣﺪ ،ﻭﺇﻻ ﺣ ﻜ ﻢ ﲟ ﹶﻘ ﺪ ﻣ ﺔ ﺍﻟﺘﺎﺭﻳﺦ) .ﺣﻠﻒ ﻛﻞ( ﻣﻨﻬﻤﺎ ﳝﻴﻨﹰﺎ ﻭﺍﺣﺪﺓ،
ﻼ :ﻣﺎ ﹺﺑﻌﺖ ﺑﻜﺬﺍ ،ﻭﻟﻘﺪ ﹺﺑﻌﺖ ﺑﻜﺬﺍ .ﻭﻳﻘﻮﻝ ﲡﻤﻊ ﻧﻔﻴﹰﺎ ﻟﻘﻮﻝ ﺻﺎﺣﺒﻪ ،ﻭﺇﺛﺒﺎﺗﹰﺎ ﻟﻘﻮﻟﻪ ،ﻓﻴﻘﻮﻝ ﺍﻟﺒﺎﺋﻊ ﻣﺜ ﹰ
ﻼ :ﻣﻦ ﺍﳌﺪﻋﻲ ﻭﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ .ﻭﺍﻷﻭﺟﻪ :ﻋﺪﻡ ﺖ ﺑﻜﺬﺍ ،ﻭﻟﻘﺪ ﺍ ﺷﺘﺮﻳﺖ ﺑﻜﺬﺍ ،ﻷﻥ ﻛ ﺍﳌﺸﺘﺮﻱ :ﻣﺎ ﺍ ﺷﺘ ﺮﻳ
ﺍ ِﻹﻛﹾﺘﻔﺎﺀ ﲟﺎ ﹺﺑﻌﺖ ﺇﻻ ﺑﻜﺬﺍ ،ﻷَﻥ ﺍﻟﻨﻔﻲ ﻓﻴﻪ :ﺻﺮﻳﺢ ﻭﺍﻹِﺛﺒﺎﺕ :ﻣﻔﻬﻮﻡ) ،ﻓﺈﹺﻥ( ﺭﺿﻲ ﺃﺣﺪﳘﺎ ﺑﺪﻭﻥ ﻣﺎ
ﺻﺮﺍ( ﻋﻠﻰ ﺍﻹِﺧﺘﻼﻑ) :ﻓﻠﻜ ﹴﻞ( ﻣﻨﻬﻤﺎ ﺍﺩﻋﺎﻩ ،ﺃﻭ ﺳﻤﺢ ﻟﻶﺧﺮ ﲟﺎ ﺍﺩﻋﺎﻩ ،ﹶﻟﺰﻡ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﻻ ﺭﺟﻮﻉ ،ﻓﹺﺈ ﹾﻥ )ﹶﺃ
ﺴ ﹺﺦ: )ﺃﻭ( ﻟﻠﺤﺎﻛﻢ )ﻓﺴﺨﻪ( ﺃﻱ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﺇﻥ ﱂ ﻳﺴﺄﻻﻩ ،ﹶﻗﻄﹾﻌﺎﹰ ،ﻟﻠﻨﺰﺍﻉ .ﻭﻻ ﲡﺐ ﺍﻟ ﹶﻔ ﻮ ﹺﺭﻳﺔ ﻫﻨﺎ .ﰒ ﺑﻌﺪ ﺍﻟ ﹶﻔ
ﺴﹰﺎ ﺃﻭ ﺷﺮﻋﺎﹰ ،ﻛﺄﹶﻥ ﻭﹶﻗ ﹶﻔ ﻪ ﺃﻭ ﺑﺎ ﻋﻪ ،ﺭ ﺩ ﻣﺜﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﺜﹾﻠﻴﺎﹰ ،ﺃﻭ ﻒ ﺣ ﺼﻠﱠﺔ ،ﻓﺈﹺﻥ ﺗﹶﻠ ﻳ ﺮ ﺩ ﺍﳌﺒﻴ ﻊ ﺑﺰﻳﺎﺩﺗﻪ ﺍﳌﺘ
ﺴ ﹺﺦ ﺍﻟﻌﻘﺪ ،ﻭﻫﻮ ﺁﺑ ﻖ ﻣﻦ ﻋﻨﺪ ﺍ ﹸﳌﺸﺘﺮﻱ ،ﻭﺍﻟﻈﺎ ﻫ ﺮ ﻗﻴ ﻤﺘ ﻪ ﺇﻥ ﻛﺎﻥ ﻣﺘﻘﻮﻣﹰﺎ .ﻭﻳ ﺮ ﺩ ﻋﻠﻰ ﺍﻟﺒﺎﺋ ﻊ ﻗﻴﻤﺔ ﺁﺑ ﹺﻖ ﹶﻓ
ﺏ) .ﻭﻟﻮ ﺍﺩﻋﻰ( ﺃﺣﺪﳘﺎ )ﺑﻴﻌﺎﹰ ،ﻭﺍﻵﺧﺮ ﺭﻫﻨﺎﹰ ،ﺃﻭ ﻫﺒ ﹰﺔ( :ﻛﺄﻥ ﻗﺎﻝ ﺃﺣﺪﳘﺎ ﹺﺑ ﻌﺘ ﹶﻜ ﻪ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺑﻴ ﻮ ﹺﻡ ﺍﳍﹶﺮ ﹺ
ﺑﹶﺄﻟﹾﻒ ،ﻓﻘﺎﻝ ﺍﻵﺧﺮ :ﺑﻞ ﺭ ﻫﻨﺘﻨﹺﻴﻪ ،ﺃﻭ ﻭ ﻫﺒﺘﻨﹺﻴﻪ ،ﻓﻼ ﺗﺨﺎﻟﻒ ﺇﺫﺍ ﱂ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﻋﻘﺪ ﻭﺍﺣﺪ ،ﺑﻞ )ﺣﻠﻒ ﻛﻞ(
ﻣﻨﻬﻤﺎ ﻟﻶﺧﺮ )ﻧﻔﻴﹰﺎ( ،ﺃﻱ ﳝﻴﻨﹰﺎ ﻧﺎﻓﻴ ﹰﺔ ﻟﺪﻋﻮﻯ ﺍﻵﺧﺮ ﻷﻥ ﺍﻷﺻﻞ :ﻋﺪﻣﻪ ،ﰒ ﻳﺮ ﺩ ﻣﺪﻋﻰ ﺍﻟﺒﻴﻊ ﺍﻷﻟﻒ ،ﻷﻧﻪ
ﻣﻘ ﺮ ﺎ ،ﻭﻳﺴﺘﺮ ﺩ ﺍﻟ ﻌﻴ ﹺﻦ ﹺﺑﺰﻭﺍﺋﺪﻫﺎ ﺍﳌﺘﺼﻠﺔ ﻭﺍ ﹸﳌﻨ ﹶﻔﺼﻠﺔ) .ﻭ( ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻌﺎﻗﺪﺍﻥ :ﻓﺎﺩﻋﻰ ﺃﺣﺪﳘﺎ ﺍﺷﺘﻤﺎ ﹶﻝ
ﻒ
ﺴ ﺪ ﻣﻦ ﹺﺇﺧﻼﻝ ﺭﻛﻦ ﺃﻭ ﺷﺮﻁ ،ﻛﺄﻥ ﺍﺩﻋﻰ ﺃﺣﺪﳘﺎ ﺭﺅﻳﺘﻪ ،ﻭﺃﻧﻜﺮﻫﺎ ﺍﻵﺧﺮ) :ﺣﹶﻠ
ﺍﻟ ﻌ ﹾﻘ ﺪ ﻋﻠﻰ ﻣ ﹾﻔ ِ
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ﻣﺪﻋﻲ ﺻﺤﺔ( ﺍﻟﻌﻘﺪ ﻏﺎﻟﺒﺎﹰ ،ﺗﻘﺪﳝﹰﺎ ﻟﻠﻈﱠﺎﻫﺮ ﻣﻦ ﺣﺎﻝ ﺍ ﹸﳌﻜﱠﻠﻒ ،ﻭﻫﻮ ﺍﺟﺘﻨﺎﺑ ﻪ ﻟﻠﻔﺎﺳﺪ ،ﻋﻠﻰ ﺃﺻﻞ ﻋﺪﻣﻬﺎ
ﺼﺪﻕ ﻣﺪﻋﻲ ﺍﻟﻔﺴﺎﺩ ،ﻛﺄﻥ ﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ :ﱂ ﺃﻛﻦ ﺑﺎﻟﻐﹰﺎ ﺣﲔ ﻉ ﺇﱃ ﺇﻣﻀﺎﺀِ ﺍﻟﻌﻘﻮﺩ ،ﻭﻗﺪ ﻳ ﻑ ﺍﻟﺸﺎ ﹺﺭ ﹺ
ﻟﺘﺸ ﻮ
ﺍﻟﺒﻴﻊ ،ﻭﺃﻧﻜﺮ ﺍﳌﺸﺘﺮﻱ ،ﻭﺍﺣﺘﻤﻞ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﺎﺋﻊ :ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ ،ﻷﻥ ﺍﻷﺻﻞ :ﻋﺪ ﻡ ﺍﻟﺒﻠﻮﻍ .ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ:
ﺼﺪﻕ ﻣﺪﻋﻲ ﺍﻹِﻧﻜﺎﺭ :ﻷﻧﻪ ﺍﻟﻐﺎﻟﺐ .ﻭﻣﻦ ﻭﻫﺐ ﰲ ﻫﻞ ﻭﻗﹶﻊ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺍ ِﻹﻧﻜﺎ ﹺﺭ ﺃﻭ ﺍﻻﻋﺘﺮﺍﻑ؟ ﻓﻴ
ﻣﺮﺿﻪ ﺷﻴﺌﺎﹰ ،ﻓﺎﺩﻋﺖ ﻭﺭﺛﺘﻪ ﻏﻴﺒﺔ ﻋﻘﻠﻪ ﺣﺎﻝ ﺍ ﳍﺒﺔ :ﱂ ﻳﻘﺒﻠﻮﺍ ،ﺇﻻ ﺇﻥ ﻋﻠﻢ ﻟﻪ ﻏﻴﺒﺔ ﻗﺒﻞ ﺍﳍﺒﺔ ،ﻭﺍﺩﻋﻮﺍ
ﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﺇﻟﻴﻬﺎ .ﻭﻳﺼﺪﻕ ﻣﻨﻜﺮ ﺃﺻﻞ ﳓﻮ ﺍﻟﺒﻴﻊ.
ﺸﺘﺮﻱ ﻣﺒﻴﻌﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻣﻌﻴﺒﹰﺎ .ﻓﺄﻧﻜﺮ ﺍﻟﺒﺎﺋﻊ ﺃﻧﻪ ﺍﳌﺒﻴﻊ .ﻓﻴﺼﺪﻕ ﺑﻴﻤﻴﻨﻪ ،ﻷﻥ ﺍﻷﺻﻞ ]ﻓﺮﻭﻉ[ :ﻟﻮ ﺭ ﺩ ﺍ ﹸﳌ
ﻣﻀ ﻲ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ .ﻭﻟﻮ ﺃﺗﻰ ﺍﳌﺸﺘﺮﻱ ﲟﺎ ﻓﻴﻪ ﻓﺄﺭﺓ ،ﻭﻗﺎﻝ ﻗﹶﺒﻀﺘ ﻪ ﻛﺬﻟﻚ ،ﻓﺄﻧﻜ ﺮ ﺍﳌﻘﹾﺒﺾ ﺻﺪﻕ
ﻕ ﺍﻟﺒﺎﺋﻊ ﺻ ﺪ
ﺑﻴﻤﻴﻨﻪ .ﻭﻟﻮ ﺃﻓﺮﻏﻪ ﰲ ﻇﺮﻑ ﺍﳌﺸﺘﺮﻱ ،ﻓﻈﻬﺮﺕ ﻓﻴﻪ ﻓﺄﺭﺓ ،ﻓﺎﺩﻋﻰ ﻛ ﱞﻞ ﺃﺎ ﻣﻦ ﻋﻨﺪ ﺍﻵﺧﺮ :
ﺻ ﺪﻗﹸﻪ ،ﻷﻧﻪ ﻣﺪﻉ ﻟﻠﺼﺤﺔ ،ﻭﻷﻥ ﺍﻷﺻﻞ ﰲ ﻛﻞ ﺣﺎﺩﺙ :ﺗﻘﺪﻳﺮﻩ ﺑﹺﺄﻗﺮﺏ ﺯﻣﻦ .ﻭﺍﻷﺻﻞ ﺑﻴﻤﻴﻨﻪ ﺇﻥ ﺃﻣﻜﻦ
ﺑﺮﺍ َﺀ ﹸﺓ ﺍﻟﺒﺎﺋﻊ .ﻭﺇﻥ ﺩﻓﻊ ﻟﺪﺍﺋﻨﹺﻪ ﺩﻳﻨﻪ ﻓﺮ ﺩ ﻩ ﹺﺑ ﻌﻴﺐﹴ ،ﻓﻘﺎﻝ ﺍﻟﺪﺍﻓ ﻊ ﻟﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻌﺘ ﻪ :ﺻﺪﻕ ﺍﻟﺪﺍﺋ ﻦ ﻷﻥ
ﺍﻷﺻﻞ :ﺑﻘﺎ ُﺀ ﺍﻟ ﱢﺬﻣﺔ .ﻭﻳﺼﺪﻕ ﻏﺎﺻﺐ ﺭ ﺩ ﻋﻴﻨﺎﹰ ،ﻭﻗﺎﻝ ﻫﻲ ﺍﳌﻐﺼﻮﺑﺔ ،ﻭﻛﺬﺍ ﻭﺩﻳﻊ.
ﻚ ﺷﻲ ٍﺀ ﻋﻠﻰ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺩ ﻣﺜﹶﻠ ﻪ ) ﺳﻨﺔ( ،ﻷﻥ ﻓﻴﻪ ﺇﻋﺎﻧﺔ
)ﻓﺼﻞ( :ﰲ ﺍﻟﻘﺮﺽ ﻭﺍﻟﺮﻫﻦ )ﺍﻹِﻗﺮﺍﺽ( ﻭﻫﻮ ﺗﻤﻠﻴ
ﺨ ﹺﱪ ﻣﺴﻠﻢ " ﻣ ﻦ ﻧﻔﹶﺲ ﻋﻠﻰ ﺃﺧﻴﻪ ﹸﻛ ﺮﺑﺔ ﺚ ﺍﻟﺸﻬﲑﺓ ﻛ ﺴﻨ ﹺﻦ ﺍﻷَﻛﻴﺪﺓ ،ﻟﻸﺣﺎﺩﻳ ﻒ ﹸﻛﺮﺑﺔ ﻓﻬﻮ ﻣﻦ ﺍﻟ ﺸ ﻋﻠﻰ ﹶﻛ
ﺲ ﺍﷲ ﻋﻨﻪ ﹸﻛﺮﺑ ﹰﺔ ﻣﻦ ﻛﹸﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﺍﷲ ﰲ ﻋﻮ ﻥ ﺍﻟ ﻌﺒﺪ ،ﻣﺎ ﺩﺍﻡ ﺍﻟ ﻌﺒ ﺪ ﰲ ﻋﻮ ﻥ ﺏ ﺍﻟﺪﻧﻴﺎ ،ﻧﻔ ﻣﻦ ﹸﻛﺮ ﹺ
ﺃﺧﻴﻪ" ﻭﺻﺢ ﺧﱪ "ﻣﻦ ﺃﻗﺮﺽ ﺍﷲ ﻣﺮﺗﲔ :ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮ ﺃﺣﺪﳘﺎ ﻟﻮ ﺗﺼﺪﻕ ﺑﻪ" ﻭﺍﻟﺼﺪﻗﺔ ﺃﻓﻀﻞ ﻣﻨﻪ،
ﺤﺮﻡ ﺍ ِﻹﻗﹾﺘﺮﺍﺽ ﻋﻠﻰ ﻏﲑ ﺐ .ﻭﻳ ﺧﻼﻓﹰﺎ ﻟﺒ ﻌﻀﻬﻢ .ﻭﳏ ﱡﻞ ﻧﺪﺑﻪ :ﺇﻥ ﱂ ﻳ ﹸﻜ ﻦ ﺍﳌﻘﺘﺮﹺﺽ ﻣﻀﻄﺮﺍﹰ ،ﻭﺇﻻ ﻭ ﺟ
ﺝ ﺍﻟﻮﻓﺎﺀ ﻣﻦ ﺟﻬﺔ ﻇﺎﻫﺮﺓ ﻓﻮﺭﹰﺍ ﰲ ﺍﳊﺎﻝ ،ﻭﻋﻨﺪ ﺍﳊﻠﻮﻝ ﰲ ﺍﳌﺆﺟﻞ ،ﻛﺎﻹِﻗﺮﺍﺽ ﻋﻨﺪ ﺍﻟﻌﻠﻢ، ﻣﻀﻄﺮ ﱂ ﻳﺮ
ﺼﻴﺔ .ﻭﳛﺼﻞ )ﺑﺈﹺﳚﺎﺏ :ﻛﺄ ﹾﻗ ﺮﺿﺘﻚ( ﻫﺬﺍ ،ﺃﻭ ﻣﱠﻠ ﹾﻜﺘﻜﹶﻪ ﻋﻠﻰ ﺃﻥ ﺗ ﺮ ﺩ ﺃﻭ ﺍﻟﻈﻦ ﻣﻦ ﺁﺧ ﺬ ﻩ ﺃﻧ ﻪ ﻳﻨﻔﻘﻪ ﰲ ﻣ ﻌ
ﻑ ﻭ ﺭ ﺩ ﺑﺪﹶﻟ ﻪ :ﻓﻜﻨﺎﻳﺔ .ﻭﺧﺬﻩ ﻚ ﻭ ﺭ ﺩ ﺑﺪﻟﻪ ،ﻓﹺﺈ ﱠﻥ ﺣ ﺬ ﺻﺮﹺﻓﻪ ﰲ ﺣﻮﺍﺋﺠ ﻣﺜﻠﻪ ،ﺃﻭ ﺧ ﹾﺬ ﻩ ﻭ ﺭ ﺩ ﺑ ﺪﹶﻟﻪ ،ﺃﻭ ﺇ
ﻓﻘﻂ :ﻟﻐﻮ ،ﺇﻻ ﺇﹺﻥ ﺳﺒﻘﻪ ﺃﻗﺮﺿﲏ ﻫﺬﺍ ،ﻓﻴﻜﻮﻥ ﻗﺮﺿﺎﹰ ،ﺃﻭ ﺃﻋﻄﲏ ،ﻓﻴﻜﻮﻥ ﻫﺒﺔ .ﻭﻟﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻣﱠﻠ ﹾﻜﺘﻜﻪ،
ﻑ ﺑﻘﺼﺪﻩ .ﺃﻭ ﰲ ﻭﱂ ﻳﻨ ﹺﻮ ﺍﻟﺒﺪﻝ :ﹶﻓ ﹺﻬﺒﺔ ،ﻭﺇﻻ ﻓﻜﻨﺎﻳﺔ .ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﻧﻴﺔ ﺍﻟﺒ ﺪ ﹺﻝ :ﺻﺪﻕ ﺍﻟﺪﺍﻓﻊ ،ﻷﻧﻪ ﺃ ﻋ ﺮ
ﺫﻛﺮ ﺍﻟﺒﺪﻝ :ﺻﺪﻕ ﺍﻵﺧﺬ ﰲ ﻋﺪﻡ ﺍﻟﺬﻛﺮ ،ﻷﻧﻪ ﺍﻷﺻﻞ .ﻭﺍﻟﺼﻴﻐﺔ ﻇﺎﻫﺮﺓ ﻓﻴﻤﺎ ﺍﺩﻋﺎﻩ .ﻭﻟﻮ ﻗﺎﻝ ﳌﻀﻄﺮ
ﺱ ﻋﻠﻰ ﻫﺬ ﻩ ﺍ ﹶﳌﻜﹾﺮﻣﺔ ﻭﻟﻮ ﻗﺎﻝ ﻭ ﻫﺒﺘﻚ ﺑﹺﻌ ﻮﺽ ،ﻓﻘﺎﻝ ﻼ ﻟﻠﻨﺎ ﹺ ﻚ ﺑﹺ ﻌ ﻮﺽ ،ﻓﺄﻧﻜﺮ ،ﺻﺪﻕ ﺍ ﹸﳌ ﹾﻄﻌﻢ ،ﺣﻤ ﹰ ﺃ ﹾﻃﻌﻤﺘ
ﻱ ﻟﻪ :ﻛﺎﻥ ﺍﻟﺪﺭﻫ ﻢ ﹶﻗﺮﺿﺎﹰ ،ﻻ ﻫﺒﺔﹰ ،ﻋﻠﻰ ﳎﺎﻧﹰﺎ :ﺻﺪﻕ ﺍ ﹸﳌﺘﻬﺐ .ﻭﻟﻮ ﻗﺎﻝ ﺍﺷﺘﺮ ﱄ ﺑﺪﺭﳘﻚ ﺧﺒﺰ ،ﻓﺎﺷﺘﺮ
ﳊﻜﹾﻤﻲ ﻛﺎ ِﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻠﱠﻘﻴﻂ ﺽﺍﹸ ﺿ ﻪ .ﻧﻌﻢ :ﺍﻟﻘﺮ ﺖ ﹶﻗ ﺮ
ﺿﺘﻪ ،ﻭﹶﻗﹺﺒ ﹾﻠ
ﺍﳌﻌﺘﻤﺪ) ،ﻭﻗﺒﻮﻝ( ﻣﺘﺼﻞ ﺑﻪ :ﹶﻛﹶﺄ ﹾﻗ ﺮ
ﺴﻮﺓ ﺍﻟﻌﺎﺭﻱ ،ﻻ ﻳﻔﺘﻘ ﺮ ﺇﱃ ﺇﹺﳚﺎﺏ ﻭﻗﺒﻮﻝ .ﻭﻣﻨﻪ ﺃﻣ ﺮ ﻏﲑﻩ ﺑﺈﹺﻋﻄﺎ ِﺀ ﻣﺎﻟ ﻪ
ﺍﳌﹸﺤﺘﺎﺝ ،ﻭﹺﺇﻃﹾﻌﺎ ﻡ ﺍﳉﺎﺋﻊ ،ﻭ ﻛ
112
ﺽ ﻓﻴﻪ :ﻛﺈﹺﻋﻄﺎ ِﺀ ﺷﺎﻋﺮ ،ﺃﻭ ﻇﺎﱂﹴ ،ﺃﻭ ﺇﻃﻌﺎ ﻡ ﻓﻘﲑﹴ ،ﺃﻭ ﻓﺪﺍ َﺀ ﺃﺳ ﹴﲑ ﻭﻋﻤﺮ ﺩﺍﺭﻱ .ﻭﻗﺎﻝ ﺟ ﻤ ﻊ :ﻻ
ﹶﻏ ﺮ
ﺱ ﺟﻮﺍﺯ ﺍﳌﹸﻌﺎﻃﺎﺓ ﰲ ﺍﻟﺒﻴﻊ :ﺟﻮﺍﺯﻫﺎ
ﺏ ﻭﺍﻟﻘﹸﺒﻮﻝ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻷﺫﺭﻋﻲ .ﻭﻗﺎﻝ ﻗﻴﺎ ﻁ ﰲ ﺍﻟﻘﹶﺮﺽ :ﺍﻹِﳚﺎ ﺸﺘ ﺮ ﹸ
ﻳ
ﻫﻨﺎ ،ﻭﺇﳕﺎ ﳚﻮﺯ ﺍﻟﻘﺮﺽ ﻣﻦ ﺃﻫﻞ ﺗﺒﺮﻉ :ﻓﻴﻤﺎ ﻳﺴﻠﻢ ﻓﻴﻪ ﻣﻦ ﺣﻴﻮﺍﻥ ﻭﻏﲑﻩ ﻭﻟﻮ ﻧﻘﺪﹰﺍ ﻣﻐﺸﻮﺷﹰﺎ .ﻧﻌﻢ .ﳚﻮ ﺯ
ﳋﺒﺰﹺ ،ﻭﺍﻟﻌﺠﲔﹺ ،ﻭﺍﳋﹶﻤ ﹺﲑ ﺍﳊﺎﻣﺾ ،ﻻ ﺍﻟﺮﻭﺑﺔ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻭﻫﻲ ﺧﻤﲑ ﹸﺓ ﻟﱭ ﺣﺎﻣﺾ ،ﺗﻠﻘﻰ ﻋﻠﻰ ﺽﺍﹸ ﹶﻗ ﺮ
ﺿﺘﻬﺎ ﺍﳌ ﹾﻘﺼﻮﺩﺓ .ﻭﻟﻮ ﻗﺎﻝ ﺃﻗﹾﺮﺿﲏ ﻋﺸﺮﺓ ،ﻓﻘﺎﻝ ﺧﺬﻫﺎ ﻣﻦ ﻓﻼﻥ ،ﻓﺈﹺﻥ ﻑ ﲪﻮ ﺍﻟﻠﱭ ﻟﲑﻭﺏ ،ﻻﺧﺘﻼ
ﻛﺎﻧﺖ ﻟﻪ ﲢﺖ ﻳﺪﻩ :ﺟﺎﺯ ،ﻭﺇﻻ ﻓﻬ ﻮ ﻭﻛﻴ ﹲﻞ ﰲ ﻗﹶﺒﻀﻬﺎ ،ﻓﻼ ﺑ ﺪ ﻣﻦ ﲡﺪﻳﺪ ﻗﺮﺿﻬﺎ .ﻭﻳﻤﺘﻨ ﻊ ﻋﻠﻰ ﻭﻟ ﻲ
ﺽ ﻣﺎ ﹺﻝ ﺍ ﹶﳌﺤﺠﻮ ﹺﺭ ﻋﻠﻴﻪ ﺑﻼ ﺿﺮﻭﺭﺓ ،ﻟﻜﺜﺮﺓ ﺽ ﻣﺎﻝ ﻣﻮﻟﻴﻪ ﺑﻼ ﺿﺮﻭﺭﺓ .ﻧﻌﻢ :ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﺇﹺﻗﺮﺍ ﻗﺮ ﹺ
ﺽ ﺃﻣﻴﻨﹰﺎ ﻣﻮﺳﺮﺍﹰ) ،ﻭﻣﻠﻚ ﻣﻘﺘﺮﺽ ﺑﻘﺒﺾ( ﺑﺈﹺﺫﻥ ﻣﻘﺮﺽ ،ﻭﺇﻥ ﱂ ﻳﺘﺼﺮﻑ ﻓﻴﻪ، ﺃﺷﻐﺎﻟﻪ :ﺇﻥ ﻛﺎﻥ ﺍ ﹸﳌ ﹾﻘﺘ ﹺﺮ
ﻛﺎﳌﻮﻫﻮﺏ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻷﻭﺟﻪ ﰲ ﺍﻟﻨﻘﻮﻁ ﺍﳌﻌﺘﺎﺩ ﰲ ﺍﻷﻓﺮﺍﺡ ﺃﻧﻪ ﻫﺒﺔ ،ﻻ ﻗﺮﺽ ،ﻭﺇﻥ ﺍﻋﺘﻴﺪ ﺭﺩ ﻣﺜﻠﻪ.
ﺖ :ﻻ ﻳﺮﺟﻊ ﺑﻪ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ) ،ﻭ( ﺟﺎﺯ )ﳌ ﹾﻘﺮﹺﺽ ﻭﻟﻮ ﺃﻧ ﹶﻔ ﻖ ﻋﻠﻰ ﺃﺧﻴ ﻪ ﺍﻟ ﺮﺷﻴ ﺪ ﻭﻋﻴﺎﹶﻟ ﻪ ﺳﻨﲔ ﻭﻫﻮ ﺳﺎﻛ
ﺍﺳﺘﺮﺩﺍ ﺩ( ﺣﻴﺚ ﺑﻘﻲ ﺫﻟﻚ ﺍﳌ ﹶﻘﺘﺮﺽ ،ﻭﺇﻥ ﺯﺍﻝ ﻋﻦ ﻣﻠﻜﻪ ﰒ ﻋﺎﺩ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﲞﻼﻑ ﻣﺎ ﻟﻮ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ
ﻻﺯﻡ ،ﻛﺮﻫﻦ ،ﻭﻛﺘﺎﺑﹺﺔ ،ﻓﻼ ﻳﺮﺟﻊ ﻓﻴﻪ ﺣﻴﻨﺌ ﺬ .ﻧﻌﻢ :ﻟﻮ ﺁﺟﺮﻩ ﺭﺟﻊ ﻓﻴﻪ ،ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﻘﺘﺮﺽ ﺭ ﺩ ﺍ ﳌﺜﹾﻞ ﰲ
ﺍﳌﺜﻠﻰ ،ﻭﻫﻮ ﺍﻟﻨﻘﺪ ﻭﺍﳊﹸﺒﻮﺏ ،ﻭﻟﻮ ﻧﻘﺪﹰﺍ ﺃﺑ ﹶﻄﻠﹶﻪ ﺍﻟﺴﻠﻄﺎﻥ ،ﻷﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﺣﻘﻪ ،ﻭﺭ ﺩ ﺍ ﳌﺜﹾﻞ ﺻﻮﺭﺓ ﰲ
ﺍﳌﺘﻘﻮﻡ ،ﻭﻫﻮ ﺍﳊﻴﻮﺍﻥ ،ﻭﺍﻟﺜﻴﺎﺏ ﻭﺍﳉﻮﺍﻫﺮ ،ﻭﻻ ﳚﺐ ﻗﺒﻮﻝ ﺍﻟﺮﺩﻱﺀ ﻋﻦ ﺍﳉﻴﺪ ،ﻭﻻ ﻗﺒﻮﻝ ﺍﳌﺜﻞ ﰲ ﻏﲑ ﳏ ﹼﻞ
ﺽ ﺻﺤﻴﺢ ،ﻛﺄﻥ ﻛﺎﻥ ﻟﻨﻘﻠﻪ ﻣﻮﺀْﻧﺔ ،ﻭﱂ ﻳﺘﺤﻤﻠﻬﺎ ﺍﳌﻘﺘﺮﺽ ،ﺃﻭ ﻛﺎﻥ ﺍﳌﻮﺿﻊ ﺽ ﺇﹺﻥ ﻛﺎﻥ ﻟ ﻪ ﻏﺮ ﺍ ِﻹﻗﹾﺮﺍ ﹺ
ﳐﻮﻓﹰﺎ .ﻭﻻ ﻳﻠﺰﻡ ﺍﳌﹸﻘﺘﺮﹺﺽ ﺍﻟﺪﻓ ﻊ ﰲ ﻏﲑ ﳏﻞ ﺍﻹِﻗﺮﺍﺽ ﺇﻻ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳊﻤﻠﺔ ﻣﺆﻧﺔ ﺃﻭ ﻟﻪ ﻣﺆﻧ ﹰﺔ ﻭﲢﻤﻠﻬﺎ
ﺍ ﹸﳌ ﹾﻘﺮﹺﺽ ،ﻟﻜﻦ ﻟﻪ ﻣﻄﺎﻟﺒﺔ ﰲ ﻏﲑ ﳏﻞ ﺍﻹِﻗﺮﺍﺽ ﺑﻘﻴﻤﺔ ﲟﺤﻞ ﺍﻹِﻗﺮﺍﺽ ﻭﻗﺖ ﺍﳌﻄﺎﻟﺒﺔ ﻓﻴﻤﺎ ﻟﻨﻘﻠﻪ ﻣﺆﻧﺔ ﻭﱂ
ﻳﺘﺤﻠﻤﻬﺎ ﺍﳌﻘﺮﹺﺽ ﳉﻮﺯﺍ ﺍﻹِﻋﺘﻴﺎﺽ ﻋﻨﻪ) .ﻭ( ﺟﺎﺯ ﳌ ﹾﻘﺮﹺﺽ )ﻧﻔﻊ( ﻳﺼﻞ ﻟﻪ ﻣﻦ ﻣﻘﹾﺘﺮﹺﺽ ،ﻛﺮﺩ ﺍﻟﺰﺍﺋﺪ ﻗﺪﺭﹰﺍ
ﺃﻭ ﺻﻔﺔ ،ﻭﺍﻷﺟﻮﺩ ﰲ ﺍﻟﺮﺩﻱﺀ )ﺑﻼ ﺷﺮﻁ( ﰲ ﺍﻟﻌﻘﺪ ،ﺑﻞ ﻳﺴﻦ ﺫﻟﻚ ﳌﻘﺘﺮﺽ ،ﻟﻘﻮﻟﻪ" :ﺇﻥ ﺧﻴﺎﺭﻛﻢ:
ﺃﺣﺴﻨﻜﻢ ﻗﻀﺎﺀ" ﻭﻻ ﻳﻜﺮﻩ ﻟﻠﻤﻘﺮﺽ ﺃﺧﺬﻩ ،ﻛﻘﺒﻮﻝ ﻫﺪﻳﺘﻪ ،ﻭﻟﻮ ﰲ ﺍﻟﺮﺑﻮﻱ .ﻭﺍﻷﻭﺟﻪ ﺃﻥ ﺍﳌﻘﺮﺽ ﳝﻠﻚ
ﺍﻟﺰﺍﺋﺪ ﻣﻦ ﻏﲑ ﻟﻔﻆ ،ﻷﻧﻪ ﻭﻗﻊ ﺗﺒﻌﺎﹰ ،ﻭﺃﻳﻀﺎﹰ ﻓﻬﻮ ﻳﺸﺒﻪ ﺍﳍﺪﻳﺔ ،ﻭﺃﻥ ﺍﳌﻘﺘﺮﺽ ﺇﺫﺍ ﺩﻓﻊ ﺃﻛﺜﺮ ﳑﺎ ﻋﻠﻴﻪ،
ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﺇﳕﺎ ﺩﻓﻊ ﺫﻟﻚ ﻇﻨﹰﺎ ﺃﻧﻪ ﺍﻟﺬﻱ ﻋﻠﻴﻪ :ﺣﻠﻒ ،ﻭﺭﺟﻊ ﻓﻴﻪ .ﻭﺃﻣﺎ ﺍﻟﻘﺮﺽ ﺑﺸﺮﻁ ﺟ ﺮ ﻧﻔﻊ ﳌﻘﺮﺽ
ﻓﻔﺎﺳﺪ ،ﳋﱪ "ﻛﻞ ﻗﺮﺽ ﺟ ﺮ ﻣﻨﻔﻌﺔ ،ﻓﻬﻮ ﺭﺑﺎ" ﻭﺟﱪ ﺿﻌﻔﻪ :ﳎﻲﺀ ﻣﻌﻨﺎﻩ ﻋﻦ ﲨﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ .ﻭﻣﻨﻪ
ﻼ ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ ﻷﺟﻞ ﺍﻟﻘﺮﺽ .ﺇﻥ ﻭﹶﻗ ﻊ ﺫﻟﻚ ﺷﺮﻃﺎﹰ ،ﺇ ﹾﺫ ﻫ ﻮ ﺣﻴﻨﺌ ﺬ
ﺍﻟﻘﺮﺽ ﳌﻦ ﻳﺴﺘﺄﺟﹺﺮ ﻣﻠﻜﻪ ،ﺃﻱ ﻣﺜ ﹰ
ﻁ ﺽ ﺑﺸﺮ ﺣﺮﺍ ﻡ ﹺﺇﺟﻤﺎﻋﺎﹰ ،ﻭﺇﹺﻻ ﹶﻛ ﺮ ﻩ ﻋﻨﺪﻧﺎ ،ﻭﺣﺮﺍﻡ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻗﺎﻟﻪ ﺍﻟﺴﺒﻜﻲ ،ﻭﳚﻮ ﺯ ﺍ ِﻹﻗﹾﺮﺍ
ﺍﻟﺮﻫ ﹺﻦ ﺃﻭ ﺍﻟﻜﻔﻴﻞ.
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ﺿ ﻪ ﺍﳌﺎﺋﺔ ﺃﻭ ﺑﻌﻀﻬﺎ ﻛﺎﻥ ﺿﺎﻣﻨﺎﹰ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻟﻠﺤﺎﺟﺔ: ﻭﻟﻮ ﻗﺎﻝ ﺃﻗﺮﺽ ﻫﺬﺍ ﻣﺎﺋﺔ ﻭﺃﻧﺎ ﳍﺎ ﺿﺎ ﻣ ﻦ ،ﻓﺄ ﹾﻗ ﺮ
ﻕﻚ ﺍﻟ ﹶﻘ ﺮﺽ ،ﻭﺍﻵﺧﺬ ﺍﻟﻮﺩﻳﻌﺔ :ﺻﺪ
ﻛﺄﻟ ﹺﻖ ﻣﺘﺎﻋﻚ ﰲ ﺍﻟﺒﺤﺮ ﻭﻋﻠ ﻲ ﺿﻤﺎﻢ ﻭﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ :ﻟﻮ ﺍﺩﻋﻰ ﺍﳌﺎﻟ
ﺍﻵﺧﺬ ﻷﻥ ﺍﻷﺻﻞ :ﻋﺪﻡ ﺍﻟﻀﻤﺎﻥ ،ﺧﻼﻓﹰﺎ ﻟﻸﻧﻮﺍﺭ.
ﺼ ﺢ
)ﻭﻳﺼﺢ ﺭﻫﻦ( ﻭﻫﻮ ﺟﻌﻞ ﻋﲔ ﳚﻮﺯ ﺑﻴﻌﻬﺎ ﻭﺛﻴﻘﺔ ﺑﺪﻳﻦ ﻳﺴﺘﻮﰱ ﻣﻨﻬﺎ ﻋﻨﺪ ﺗﻌﺬﺭ ﻭﻓﺎﺋﻪ ،ﻓﻼ ﻳ
ﻒ ﻭﺃ ﻡ ﻭﻟﺪ )ﺑﺈﹺﳚﺎﺏ ﻭﻗﺒﻮﻝ( ﻛﺮﻫﻨﺖ ،ﻭﺃﺭﻨﺖ ﻭﻳﺸﺘﺮﻁ ﻣﺎ ﻣ ﺮ ﰲ ﺍﻟﺒﻴﻊ ،ﻣﻦ ﺍﺗﺼﺎﻝ ﺍﻟﻠﻔﹾﻈﲔ، ﺭ ﻫ ﻦ ﻭ ﹾﻗ
ﱄ ﺃﺑﹰﺎ ﻛﺎﻥ ،ﺃﻭ ﺟﺪﺍﹰ ،ﺃﻭ ﻑ ﺍﳌﹸﻌﺎﻃﺎ ﺓ )ﻣﻦ ﺃﻫﻞ ﺗﱪﻉ( ،ﻓﻼ ﻳ ﺮ ﻫ ﻦ ﻭ ﱞ ﻭﺗﻮﺍﻓﻘﻬﻤﺎ ﻣﻌﲎ ،ﻭﻳﺄﰐ ﻫﻨﺎ ﺧﻼ
ﻭﺻﻴﺎﹰ ،ﺃﻭ ﺣﺎﻛﻤﹰﺎ ﻣﺎﻝ ﺻﱯ ﻭﳎﻨﻮﻥ ،ﻛﻤﺎ ﻻ ﻳﺮﺗﻬﻦ ﳍﻤﺎ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ،ﺃﻭ ﻏﻄﺒﺔ ﻇﺎﻫﺮﺓ ،ﻓﻴﺠﻮﺯ ﻟﻪ
ﺍﻟﺮﻫﻦ ﻭﺍﻻﺭﺎﻥ ﻛﺄﻥ ﻳﺮﻫﻦ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﺮﺽ ﳊﺎﺟﺔ ﺍﳌﺆﻧﺔ ﻟﻴﻮﰲ ﳑﺎ ﻳﻨﺘﻈﺮ ﻣﻦ ﺍﻟﻐﻠﺔ ﺃﻭ ﺣﻠﻮﻝ ﺍﻟﺪﻳﻦ،
ﻼ ﻟﻀﺮﻭﺭﺓ ﺐ ﺃﻭ ﳓﻮﻩ ،ﻟﻠﺰﻭﻡ ﺍ ِﻹﺭﺎﻥ ﺣﻴﻨﺌ ﺬ )ﻭﻟﻮ( ﻛﺎﻥ ﺿ ﻪ ﺃﻭ ﻳﺒﻴﻌﻪ ﻣﺆﺟ ﹰﻭﻛﺄ ﹶﻥ ﻳ ﺮﺗ ﹺﻬ ﻦ ﻋﻠﻰ ﻣﺎ ﻳ ﹾﻘ ﹺﺮ
ﺍﻟﻌﲔ ﺍﳌﺮﻫﻮﻧﺔ ﺟﺰﺀﹰﺍ ﻣﺸﺎﻋﺎﹰ ،ﺃﻭ )ﻋﺎﺭﻳﺔ( ،ﻭﺇﻥ ﱂ ﻳﺼﺮﺡ ﺑﻠﻔﻈﻬﺎ ،ﻛﺄﻥ ﻗﺎﻝ ﻟﻪ ﻣﺎﻟﻜﻬﺎ :ﺍ ﺭ ﻫﻨﻬﺎ ﺑﺪﻳﻨﻚ
ﳊﺼﻮﻝ ﺍﻟﺘﻮﺛﱡﻖ ﺎ .ﻭﻳﺼﺢ ﺇﻋﺎﺭﺓ ﺍﻟﻨﻘﺪ ﻟﺬﻟﻚ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻭﺇﻥ ﻣﻨﻌﻨﺎ ﺇﻋﺎﺭﺗﻪ ﻟﻐﲑ ﺫﻟﻚ ،ﻓﻴﺼﺢ ﺭﻫﻦ
ﻣﻌﺎ ﹴﺭ ﺑﺈﹺﺫﻥ ﻣﺎﻟﻚ ﺑﺸﺮﻁ ﻣﻌﺮﻓﺘﻪ ﺍﳌﺮﺗﻬﻦ ،ﻭﺟﻨﺲ ﺍﻟﺪﻳﻦ ﻭﻗﺪﺭﻩ .ﻧﻌﻢ،ﺩ ﰲ ﺍﳉﻮﺍﻫﺮ ﻟﻮ ﻗﺎﻝ ﻟﻪ ﺍﺭﻫﻦ
ﻉ
ﻋﺒﺪﻱ ﲟﺎ ﺷﺌﺖ :ﺻ ﺢ ﺃﻥ ﻳﺮﻫﻨﻪ ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ .ﻭﻟﻮ ﻋﻴﻦ ﻗﺪﺭﹰﺍ ﹶﻓ ﺮ ﻫ ﻦ ﺑﺪﻭﻧ ﻪ :ﺟﺎﺯ ،ﻭﻻ ﺭﺟﻮ
ﺾ ﺍﳌﹸﺮﺗﻬﻦ ﺍﻟﻌﺎﺭﹺﻳﺔ ،ﻓﻠﻮ ﺗﻠﻒ ﰲ ﻳﺪ ﺍﻟﺮﺍﻫﻦ ،ﺿﻤﻦ ﻷﻧﻪ ﻣﺴﺘﻌﲑ ﺍﻵﻥ ،ﺍﺗﻔﺎﻗﺎﹰ ،ﺃﻭ ﰲ ﻳﺪ ﻟﻠﻤﺎﻟﻚ ﺑﻌ ﺪ ﹶﻗﺒ ﹺ
ﳊ ﻖ ﻋﻦ ﺫﻣﺔ ﺍﻟﺮﺍﻫﻦ .ﻧﻌﻢ :ﺇﻥ ﺭ ﻫ ﻦ ﻓﺎﺳﺪﹰﺍ: ﻂﺍﹶﺴ ﹸﻘ ﹸ
ﺍﳌﺮﻦ :ﻓﻼ ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻬﻤﺎ ،ﺇﺫ ﺍ ﹸﳌ ﺮﺗﻬﻦ ﺃﻣﲔ ،ﻭﱂ ﻳ
ﻚ
ﻉ ﺍﳌﻌﺎ ﺭ ﲟﺮﺍﺟﻌ ﺔ ﻣﺎﻟﻜﻪ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﺪﻳﻦ ،ﰒ ﻳﺮﺟﻊ ﺍﳌﺎﻟ ﺿ ﻤ ﻦ ﺑﺎﻟﺘﺴﻠﻴﻢ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﻏﲑ ﻭﺍﺣﺪ ،ﻭﻳﺒﺎ
ﻉ( ﺃﻱ ﻁ ﻣﺎ ﻳﻀ ﺮ( ﺍﻟﺮﺍﻫﻦ ،ﺃﻭ ﺍﳌﺮﺗ ﻬ ﻦ) :ﻛﺄﻥ ﻻ ﻳﺒﺎ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﺑﺜﻤﻨﻪ ﺍﻟﺬﻱ ﺑﻴ ﻊ ﺑﻪ )ﻻ( ﻳﺼ ﺢ )ﺑﺸﺮ
ﻁ ﻣﻨ ﹶﻔ ﻌﺘﻪ( ﺃﻱ ﺍﳌﺮﻫﻮﻥ
ﺸ ﺮ
ﺖ ﺣﻠﻮ ﹺﻝ ﺍﻟﺪﻳﻦ ،ﺃﻭ ﺇﻻ ﺑﺄﻛﺜﺮ ﻣﻦ ﲦﻦ ﺍ ﳌﺜﹾﻞ) ،ﻭﻛ ﺍﳌﺮﻫﻮﻥﹶ ،ﻋﻨﺪ ﺍﶈﻞ ،ﺃﻱ ﻭﻗ
) ﹸﳌ ﺮﺗ ﻬ ﻦ( ﻛﺄﻥ ﻳﺸﺮﻃﺎ ﺃﻥ ﺍﻟﺰﻭﺍﺋﺪ ﺍﳊﺎﺩﺛﺔ ﻛﺜﻤﺮ ﺍﻟﺸﺠﺮ )ﻣﺮﻫﻮﻧﺔ( ﹶﻓﻴﺒﻄﹸﻞ ﺍﻟ ﺮ ﻫ ﻦ ﰲ ﺍﻟﺼﻮ ﹺﺭ ﺍﻟﺜﻼﺙ،
ﺾ ﺍﳌﹶﺒﻴﻊ )ﺑﺈﹺﺫ ﻥ( ﻣﻦ ﺭﺍﻫﻦ ﻳﺼﺢ ﺗﺒﺮﻋﻪ ،ﻭﳛﺼﻞ ﺾ( ﲟﺎ ﻣ ﺮ ﰲ ﹶﻗﺒ ﹺ )ﻭﻻ ﻳﻠﺰﻡ( ﺍﻟ ﺮ ﻫ ﻦ ﻛﺎ ﳍﺒﺔ )ﺇﻻ ﹺﺑ ﹶﻘﺒ ﹴ
ﻚ ﻛﺎ ﳍﺒﺔ ﻭﺍﻟﺮﻫﻦ ﻵﺧﺮ ،ﻭﻻ ﹺﺑﻮﻁﺀ ،ﻭﺗﺰﻭﻳﺞ ،ﻭﻣﻮﺕ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺮ ﻫ ﹺﻦ ﹶﻗﺒ ﹶﻞ ﹶﻗﺒﻀﻪ ﺑﺘﺼﺮﻑ ﻳﺰﻳ ﹶﻞ ﺍﳌﹸﻠ
ﺏ ﻣﺮﻫﻮﻥ) .ﻭﺍﻟﻴ ﺪ( ﰲ ﺍﳌﺮﻫﻮ ﻥ )ﳌﺮ ﹴﻦ( ﺑﻌﺪ ﻟﺰﻭﻡ ﺍﻟﺮﻫﻦ ﻏﺎﻟﺒﹰﺎ )ﻭﻫﻲ( ﻋﻠﻰ ﺍﻟﺮﻫﻦ )ﺃﻣﺎﻧﺔ( ﻋﺎﻗﺪ ،ﻭﻫﺮ
ﻁ
ﻀ ﻤﻨ ﻪ ﺍﳌﺮﻦ ِﻹ ﺑﺎﻟﺘﻌﺪﻱ :ﻛﺄﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﺮﺩ ﺑﻌﺪ ﺳﻘﻮ ﺃﻱ ﻳ ﺪ ﹶﺃﻣﺎﻧﺔ ،ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﺒﺮﺍﺀَﺓ ﻣﻦ ﺍﻟ ﺪﻳﻦ ،ﻓﻼ ﻳ
ﺍﻟﺪﻳ ﹺﻦ )ﻭﺻﺪﻕ( ﺃﻱ ﺍﳌﺮﻦ )ﻛﺎﳌﺴﺘﺄﺟﺮ ﰲ( ﺩﻋﻮﻯ )ﺗﻠﻒ( ﺑﻴﻤﻴﻨﻪ )ﻻ ﰲ ﺭ ﺩ( ﻷﻤﺎ ﻗﺒﻀﺎ ﻟﻐﺮﺽ
ﺃﻧﻔﺴﻬﻤﺎ ،ﻓﻜﺎﻧﺎ ﻛﺎﳌﺴﺘﻌﲑ ،ﲞﻼﻑ ﺍﻟﻮﺩﻳﻊﹺ ،ﻭﺍﻟﻮﻛﻴﻞ ،ﻭﻻ ﻳﺴﻘﹸﻂ ﺑﺘﻠﻔﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻳﻦ .ﻭﻟﻮ ﻏﻔﻞ ﻋﻦ
ﳓﻮ ﻛﺘﺎﺏ ،ﻓﺄﻛﻠﺘﻪ ﺍﻷﺭﺿﺔ ،ﺃﻭ ﺟﻌﻠﻪ ﰲ ﳏﻞ ﻫﻮ ﻣﻈﻨﺘﻬﺎ ،ﺿﻤﻨ ﻪ ﻟﺘﻔﺮﻳﻄﻪ.
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]ﻗﺎﻋﺪﺓ[ :ﻭﺣﻜﻢ ﻓﺴﺎﺩ ﺍﻟﻌﻘﻮﺩ ﺇﺫﺍ ﺻﺪﺭ ﻣﻦ ﺭﺷﻴﺪ ،ﺣﻜﻢ ﺻﺤﻴﺤﻬﺎ ﰲ ﺍﻟﻀﻤﺎﻥ ﻭﻋﺪﻣﻪ ،ﻷﻥ
ﺾ ﻛﺎﻟﺒﻴ ﹺﻊ ﻭﺍﻟ ﹶﻘﺮﺽ ﻓﻔﺎ ﺳ ﺪ ﻩ ﺃﻭﱃ ،ﺃﻭ ﻋﺪﻣﻪ ﻛﺎ ﹶﳌﺮﻫﻮﻥ،
ﺻﺤﻴ ﺢ ﺍﻟ ﻌﻘﹾﺪ ﺇﺫﺍ ﺍ ﹾﻗﺘﻀﻰ ﺍﻟﻀﻤﺎﻥ ﺑ ﻌ ﺪ ﺍﻟ ﹶﻘﺒ ﹺ
ﺴﺘﺄﺟﺮ ﻭﺍﳌﻮﻫﻮﺏ ،ﻓﻔﺎ ﺳ ﺪ ﻩ ﻛﺬﻟﻚ. ﻭﺍ ﹸﳌ
]ﻓﺮﻉ[ :ﻟﻮ ﺭﻫﻦ ﺷﻴﺌﹰﺎ ﻭﺟﻌﻠﻪ ﻣﺒﻴﻌﹰﺎ ﻣﻦ ﺍﳌﺮ ﹺﻦ ﺑﻌﺪ ﺷﻬﺮ ،ﺃﻭ ﻋﺎﺭﻳﺔ ﻟﻪ ﺑﻌﺪﻩ ،ﺑﺄﻥ ﺷﺮﻃﺎ ﰲ ﻋﻘﺪ
ﺿﻤﻨ ﻪ ﺑﻌ ﺪ ﻩ ﻷﻧﻪ
ﻀ ﻪ ﺍﳌﺮﺗﻬﻦ :ﱂ ﻳﻀﻤﻨ ﻪ ﻗﺒﻞ ﻣﻀﻲ ﺍﻟﺸﻬﺮ ،ﻭﺇﻥ ﻋﻠﻢ ﻓﹶﺴﺎﺩﻩ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻭ ﺍﻟﺮﻫﻦ ﰒ ﹶﻗﺒ
ﻳﺼ ﲑ ﺑﻴﻌﺎﹰ ،ﺃﻭ ﻋﺎﺭﹺﻳﺔ ﻓﺎﺳﺪﻳﻦ ﻟﺘﻌﻠﻴﻘﻬﻤﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﺸﻬﺮ .ﻓﺈﹺﻥ ﻗﺎﻝ ﺭﻫﻨﺘﻚ ،ﻓﺈﹺﻥ ﱂ ﺃﻗﹾﺾ ﻋﻨﺪ ﺍﳊﹸﻠﻮ ﹺﻝ ﻓﻬﻮ
ﺴ ﺪ ﺍﻟﺒﻴﻊ ،ﻻ ﺍﻟﺮﻫﻦ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻷﻧﻪ ﱂ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺷﻴﺌﹰﺎ) .ﻭﻟﻪ( ﺃﻱ ﻟﻠﻤﺮﻦ )ﻃﻠﺐ ﻣﺒﻴ ﻊ ﻣﻨﻚ :ﹶﻓ
ﺑﻴﻌﻪ( ﺃﻱ ﺍﳌﺮﻫﻮﻥ ،ﺃﻭ ﻃﻠﺐ ﻗﹶﻀﺎ ْﺀ ﺩﻳﻨﹺﻪ ﺇﻥ ﱂ ﻳﹺﺒ ﻊ .ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺮﺍ ﻫ ﻦ ﺍﻟﺒﻴﻊ ﲞﺼﻮﺻﻪ ،ﺑﻞ ﺇﳕﺎ ﻳ ﹾﻄﻠﹸﺐ
ﺍﳌﺮﺗﻬﻦ ﺃﺣﺪ ﺍ َﻷ ﻣﺮﻳﻦ )ﺇﻥ ﺣ ﱠﻞ ﺩﻳﻦ( ،ﻭﺇﳕﺎ ﻳﺒﻴﻊ ﺍﻟﺮﺍﻫﻦ ﺑﺈﹺﺫﻥ ﺍﳌﺮ ﻦ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ،ﻷﻥ ﻟﻪ ﻓﻴﻪ ﺣﻘﹰﺎ ﻭﻳﻘﺪﻡ
ﺍﳌﺮ ﹶ ﻦ ﺑﺜﻤﻨﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟ ﻐﺮﻣﺎﺀ .ﻓﺈﹺﻥ ﺃﰉ ﺍﳌﺮﻦ ﺍﻹِﺫﻥ .ﻗﺎﻝ ﻟﻪ ﺍﳊﺎﻛﻢ ﺍﺋ ﹶﺬ ﹶﻥ ﰲ ﺑﻴﻌﻪ ،ﺃﻭ ﹶﺃﺑﺮﹺﺋ ﻪ ﻣﻦ
ﺻ ﺮ( ﻋﻠﻰ ﳊﺒﺲ ،ﻭﻏﲑﻩ) ،ﻓﺈﹺﻥ ﺃ ﺠﺒﹺﺮ ﺭﺍﻫﻦ( ﺃﻱ ﳚﱪﻩ ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺇﺫﺍ ﺍ ﻣﺘﻨ ﻊ ﺑﺎ ﹶ ﺍﻟﺪﻳﻦ) .ﻭﻳ
ﻚﺕ ﺍﻟﺪﻳﻦ ،ﻭ ﻣﹶﻠ ﺽ( ﺑﻌ ﺪ ﺛﹸﺒﻮ
ﺲ ﻟﻪ ﻣﺎ ﻳﻮﰱ ﻣﻨﻪ ﻏﲑ ﺍﻟ ﺮﻫﻦ) .ﺑﺎ ﻋ ﻪ( ﻋﻠﹶﻴﻪ )ﻗﺎ ﹴ ﺍﻻﻣﺘﻨﺎﻉﹺ ،ﺃﻭ ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﻭﻟﻴ
ﺍﻟﺮﺍ ﻫ ﻦ ﻭﺍﻟ ﺮ ﻫﻦ ،ﻭ ﹶﻛﻮﻧﻪ ﲟﺤﻞ ﻭﻻﻳﺘﻪ ﻭﻗﹶﻀﻰ ﺍﻟﺪﻳﻦ ﻣﻦ ﲦﻨﻪ ،ﺩﻓﻌﹰﺎ ﻟﻀﺮﺭ ﺍﳌﺮﻦ ،ﻭﳚﻮﺯ ﻟﻠﻤﺮﻦ ﺑﻴﻌ ﻪ ﰲ
ﺩﻳﻦ ﺣﺎ ﹶﻝ ﺑﺈﹺﺫﻥ ﺍﻟﺮﺍﻫﻦ ﻭ ﺣﻀﺮﺗﻪ ،ﲞﻼﻓﻪ ﰲ ﻏﻴﺒﺘﻪ .ﻧﻌﻢ ،ﺇﹺﻥ ﹸﻗﺪﺭ ﻟﻪ ﺍﻟﺜﻤﻦ :ﺻ ﺢ ﻣﻄﻠﻘﺎﹰ ،ﻻﻧﺘﻔﺎﺀ ﺍﻟﺘﻬﻤﺔ
ﺸﺘﺮﹺﻁ ﻣﺮﺍﺟﻌﺔ ﺍﻟﺮﺍﻫﻦ ﰲ ﺍﻟﺒﻴﻊ، ﻭﻟﻮ ﺷﺮﻃﹰﺎ ﺃﻥ ﻳﺒﻴﻌﻪ ﺛﺎﻟﺚ ﻋﻨﺪ ﺍﶈﻞ :ﺟﺎﺯ ﺑﻴﻌﻪ ﺑﺜﻤﻦ ﻣﺜﻞ ﺣﺎ ﹼﻝ :ﻭﻻ ﻳ
ﻷﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺇﹺﺫﻧﻪ ،ﺑﻞ ﺍﳌﺮﺗﻬﹺﻦ ،ﻷﻧﻪ ﻗﺪ ﳝﻬﻞ ،ﺃﻭ ﻳﱪﻯﺀ )ﻭﻋﻠﻰ ﻣﺎﻟﻜﹶﻪ( ﻣﻦ ﺭﺍﻫﻦ ،ﺃﻭ ﻣﻌ ﹴﲑ ﻟﻪ:
ﻒ ﺩﺍﺑﺔ ،ﻭﺃ ﺟ ﺮ ﹶﺓ ﺭ ﺩ ﺁﹺﺑﻖﹴ ،ﻭﻣﻜﺎ ﹶﻥ ﺣ ﹾﻔﻆ ،ﻭﺇﻋﺎ ﺩ ﺓ ﻣﺎ ﻳ ﻬﺪﻡ ﺴﻮﺗﻪ ،ﻭ ﻋﹶﻠ
)ﻣﺆﻧﺔ( ﻟﻠ ﻤﺮﻫﻮ ﻥ ﻛﻨ ﹶﻔ ﹶﻘ ﺔ ﺭﻗﻴﻖﹴ ،ﻭ ﻛ
ﺏ ﺃﻭ ﺃ ﻋﺴﺮ .ﺭﺍ ﺟ ﻊ ﺍ ﹸﳌ ﺮ ﹾ ﻦ ﺍﳊﺎ ﻛﻢ ،ﻭﻟﻪ ﺍﻹِﻧﻔﺎﻕ ﺑﺈﹺﺫﻧﻪ ﻟﻴﻜﻮﻥ ﺴ ﻦ .ﻓﺈﹺﻥ ﻏﺎ
ﹺﺇﺟﻤﺎﻋﺎﹰ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺷ ﹼﺬ ﺑﻪ ﺍﳊ
ﻕ ﻟﻴﺮﺟﻊ ،ﺭ ﺟﻊ ،ﻭﺇﻻ ﻓﻼ) ،ﻭﻟﻴﺲ ﻟﻪ( ﺃﻱ ﺭﻫﻨﹰﺎ ﺑﺎﻟﻨﻔﻘﺔ ﺃﻳﻀﹰﺎ .ﻓﺈﹺﻥ ﺗﻌﺬﺭ ﺍﺳﺘﺌﺬﺍﻧﻪ ،ﻭﺃ ﺷﻬﺪ ﺑﺎ ِﻹﻧﻔﺎ ﹺ
ﻟﻠﻤﺎﻟﻚ ﺑﻌﺪ ﻟﺰﻭ ﹺﻡ ﺍﻟ ﺮﻫﻦ :ﺑﻴﻊ ،ﻭ ﻭ ﹾﻗﻒ ،ﻭ ) ﺭ ﻫ ﻦ ﻵﺧﺮ( ،ﻟﺌﻼ ﻳﺰﺍ ﺣ ﻢ ﺍﳌﹸﺮﺗﻬﻦ ) ﻭﻭﻁ ُﺀ( ﻟﻠﻤﺮﻫﻮﻧﺔ ﺑﻼ
ﺇﺫﻧﻪ ،ﻭﺇﹺﻥ ﱂ ﺗﺤﺒﻞ ،ﺣﺴﻤﹰﺎ ﻟﻠﺒﺎﺏ ،ﲞﻼﻑ ﺳﺎﺋﺮ ﺍﻟﺘﻤﺘﻌﺎﺕ ،ﻓﺘﺤﻞ ،ﺇﻥ ﺃﻣﻦ ﺍﻟﻮﻁﺀ) ،ﻭﺗﺰﻭﻳﺞ( ﺍﻷﻣﺔ
ﻣﺮﻫﻮﻧﺔ ،ﻟﻨﻘﺼﻪ ﺍﻟﻘﻴﻤﺔ) ،ﻻ( ﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ )ﻣﻨﻪ( :ﺃﻱ ﺍﳌﺮﻦ ،ﺃﻭ ﺑﺈﹺﺫﻧﻪ ،ﻓﻼ ﳝﺘﻨﻊ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ،ﻭﻛﺬﺍ
ﻉ ﺑﺎﻟﺮﻛﻮﺏ ﻭﺍﻟﺴﻜﲎ، ﻻ ﲡﻮ ﺯ ﺍﻹِﺟﺎﺭﺓ ﻟ ﻐﻴﺮ ﺍﳌ ﺮﻦ ﺑﻼ ﺇﺫﻥ ﺇﻥ ﺟﺎ ﻭﺯﺕ ﻣﺪﺎ ﺍﶈﻞ .ﻭﳚﻮ ﺯ ﻟﻪ ﺍﻹِﻧﺘﻔﺎ
ﻁ ُﺀ ﺍ ﹸﳌ ﺮﺗ ﹺﻬ ﻦ
ﻼ ﻭﻗﺎ ﹶﻝ :ﺃﻧﺎ ﺃﻗﻠ ﻊ ﻋﻨ ﺪ ﺍ َﻷﺟﻞ ،ﻓﻠﻪ ﺫﻟﻚ .ﻭﺃﻣﺎ ﻭ ﹾ ﻻ ﺑﺎﻟﺒﻨﺎ ِﺀ ﻭﺍﻟ ﻐﺮﺱ .ﻧﻌﻢ ،ﻟﻮ ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻣﺆ ﺟ ﹰ
ﺍﳉﺎ ﹺﺭﻳﺔ ﺍﳌﺮﻫﻮﻧﺔ ،ﻭﻟﻮ ﺑﺈﹺﺫﻥ ﺍﳌﺎﻟﻚ ،ﻓﺰﻧﺎ ،ﺣﻴﺚ ﻋﻠﻢ ﺍﻟﺘﺤﺮﱘ ،ﻓﻌﻠﻴﻪ ﺍﳊﺪ ،ﻭﻳﻠﺰ ﻣ ﻪ ﺍ ﹶﳌﻬﺮ ،ﻣﺎ ﱂ ﺗﻄﺎ ﹺﻭ ﻋﻪ،
ﻒ ﺟﺪﺍﹰ ،ﺑﻞ ﻗﻴﻞ ﺇﹺﻧﻪ ﻁ َﺀ ﺑﺈﹺﺫﻥ ﺍﳌﺎﻟﻚ ،ﺿﻌﻴ ﺤ ﹺﺮﱘ ،ﻭﻣﺎ ﻧﺴﺐ ﺇﹺﱃ ﻋﻄﺎﺀٍ ،ﻣﻦ ﲡﻮﻳﺰﻩ ﺍﻟ ﻮ ﹾ ﻋﺎﻟﻤ ﹰﺔ ﺑﺎﻟﺘ
ﺏ ﻋﻠﻴﻪ.
ﻣﻜﺬﻭ
115
)ﻭ ﺳﺌ ﹶﻞ( ﺍﻟﻘﺎﺿﻲ ﺍﻟ ﱠﻄﻴﺐ ﺍﻟﻨﺎﺷﺮﻱ ﻋﻦ ﺍﳊﻜ ﹺﻢ ﻓﻴﻤﺎ ﺍﻋﺘﺎﺩﻩ ﺍﻟﻨﺴﺎ ُﺀ ﻣﻦ ﺍﺭﺎ ﻥ ﺍﳊﻠﻰ ﻣ ﻊ ﺍ ِﻹﺫﹾﻥ ﰲ
ﻼ ﺫﻟﻚ :ﺑﺄﻥ ﻟﺒﺴﻬﺎ )ﻓﺄﺟﺎﺏ( ﻻ ﺿﻤﺎ ﹶﻥ ﻋﻠﻰ ﺍﳌﺮﺗﻬﹺﻨﺔ ﻣﻊ ﺍﻟﻠﱠﺒﺲ ،ﻷﻥ ﺫﻟﻚ ﰲ ﺣﻜﻢ ﺇﺟﺎ ﺭ ﺓ ﻓﺎ ﺳﺪﺓ ﻣﻌﱢﻠ ﹰ
ﺽ ﻣﺎﳍﺎ ﺇﻻ ﻷﺟﻞ ﺍﻹِﺭﺎﻥ ﻭﺍﻟﻠﱢﺒﺲ ،ﻓﺠﻌﻞ ﺫﻟﻚ ﻋﻮﺿﹰﺎ ﻓﺎﺳﺪﹰﺍ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﱢﻠﺒﺲ) .ﻭﻟﻮ ﺍﳌﻘﺮﹺﺿﺔ ،ﻻ ﺗ ﹾﻘ ﹺﺮ
ﺍﺧﺘﻠﻔﺎ( ﺃﻱ ﺍﻟﺮﺍﻫﻦ ،ﻭﺍﳌﺮﻦ )ﰲ ﺃﺻﻞ ﺭﻫﻦ( ،ﻛﺄﻥ ﻗﺎﻝ ﺭﻫﻨﺘﲏ ﻛﺬﺍ ،ﻓﺄﻧﻜﺮ ﺍﻵﺧﺮ) ،ﺃﻭ( ﰲ )ﻗﺪﺭﻩ(:
ﺃﻱ ﺍﳌﺮﻫﻮﻥ ﻛﺮﻫﻨﺘﲏ ﺍﻷﺭﺽ ﻣﻊ ﺷﺠﺮﻫﺎ ،ﻓﻘﺎﻝ :ﺑﻞ ﻭﺣﺪﻫﺎ ،ﺃﻭ ﻗﺪﺭ ﺍﳌﺮﻫﻮﻥ ﺑﻪ :ﻛﺒﺄﻟﻔﲔ ،ﻓﻘﺎﻝ ﺑﻞ
ﺑﺄﻟﻒ) :ﺻﺪﻕ ﺭﺍﻫﻦ( ﺑﻴﻤﻴﻨﻪ .ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﻫﻮﻥ ﺑﻴﺪ ﺍﳌﺮﻦ ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﻣﺎ ﻳﺪﻋﻴﻪ ﺍﳌﺮﻦ .ﻭﻟﻮ
ﺼﺒﺘﻪ ،ﺃﻭ ﺃ ﻋ ﺮﺗﻜﹸﻪ ،ﺃﻭ ﺁ ﺟ ﺮﺗﻜﹸﻪ: ﺍﺩﻋﻰ ﻣﺮﻦ ﻫﻮ ﺑﻴﺪﻩ ﺃﻧﻪ ﻗﺒﻀﻪ ﺑﺎﻹِﺫﻥ ،ﻭﺃﻧﻜﺮﻩ ﺍﻟﺮﺍﻫﻦ ،ﻭﻗﺎﻝ ﺑﻞ ﹶﻏ
ﺤﺪﻩ ﺑﻴﻤﻴﻨﻪ.ﺻﺪﻕ ﰲ ﺟ
]ﻓﺮﻉ[ :ﻣﻦ ﻋﻠﻴﻪ ﺃﻟﻔﺎﻥ ﺑﺄﺣﺪﳘﺎ ﺭﻫﻦ ﺃﻭ ﻛﹶﻔﻴﻞﹴ ،ﻓﹶﺄﺩﻱ ﺃﻟﻔﹰﺎ ﻭﻗﺎﻝ ﺃﺩﻳﺘﻪ ﻋﻦ ﺃﻟﻒ ﺍﻟﺮﻫﻦ :ﺻﺪﻕ
ﺑﻴﻤﻴﻨﻪ ،ﻷﻥ ﺍﳌﺆﺩﻱ ﺃﻋﺮﻑ ﺑﻘﺼﺪﻩ ﻭﻛﻴﻔﻴﺘﻪ .ﻭﻣﻦ ﰒ ﻟﻮ ﺃﺩﻯ ﻟﺪﺍﺋﻨﻪ ﺷﻴﺌﹰﺎ ﻭﻗﺼﺪ ﺃﻧﻪ ﻋﻦ ﺩﻳﻨﻪ ﻭﹶﻗ ﻊ ﻋﻨﻪ،
ﻭﺇﻥ ﹶﻇﻨﻪ ﺍﻟﺪﺍﺋ ﻦ ﻫﺪﻳﺔ ،ﻛﺬﺍ ﻗﺎﻟﻮﻩ ،ﰒ ﺇﹺﻥ ﱂ ﻳﻨ ﹺﻮ ﺍﻟﺪﺍﻓﻊ ،ﺷﻴﺌﹰﺎ ﺣﺎﻟﺔ ﺍﻟﺪﻓﻊ :ﺟﻌﻠﻪ ﻋﻤﺎ ﺷﺎﺀ ﻣﻨﻬﻤﺎ ،ﻷ ﹶﻥ
ﲔ ﺇﹺﻟﻴﻪ. ﺍﻟﺘﻌﻴ
ﺠ ﺮ ﻋﻠﻰ ﻧﻔﺴﻪ، ﳊ ﺤﺠﺮ ﻋﻠﻴﻪ ،ﹺﺑ ﹶﻄﻠﹶﺒﻪ ﺍ ﹶ ]ﺗﺘﻤﺔ[ :ﺍﳌ ﹾﻔﻠﺲ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻵﺩﺍﻣﻲ ﺣﺎ ﹼﻝ ﺯﺍﺋﺪ ﻋﻠﻰ ﻣﺎﻟﻪ :ﻳ
ﻒ ،ﻭﻫﺒﺔ، ﺃﻭ ﹶﻃﻠﹶﺐ ﻏﹸﺮﻣﺎﹶﺋ ﻪ ﻭﺑﺎﳊﺠ ﹺﺮ :ﻳﺘﻌﻠﻖ ﺣ ﻖ ﺍﻟﻐﺮﻣﺎﺀ ﲟﺎﻟﻪ ،ﻓﻼ ﻳﺼﺢ ﺗﺼﺮﻓﻪ ﻓﻴﻪ ﲟﺎ ﻳﻀﺮﻫﻢ .ﻛﻮ ﹾﻗ
ﻭﻻ ﺑﻴ ﻌﻪ ،ﻭﻟﻮ ﻟ ﻐﺮﻣﺎﺋ ﻪ ﹺﺑ ﺪﻳﻨﻬﹺﻢ ،ﺑﻐ ﹺﲑ ﺇﹺﺫ ﻥ ﺍﻟﻘﺎﺿﻲ .ﻭﻳﺼ ﺢ ﺇﻗﺮﺍﺭﻩ ﺑﻌﲔ ﺃﻭ ﺩﻳﻦ ﺃﺳﻨﺪ ﻭﺟﻮﺑﻪ ﻟﻤﺎ ﻗﺒﻞ
ﺴ ﻢ ﹶﺛ ﻤﻨ ﻪ ﺑﲔ ﻏﹸﺮﻣﺎﺋﻪ ﺴﻜﹶﻨﻪ ،ﻭﺧﺎ ﺩﻣﻪ ،ﲝﻀﺮﺗ ﻪ ﻣﻊ ﹸﻏﺮﻣﺎﺋﻪ ،ﻭﹶﻗ
ﺽ ﻳﺒﻴﻊ ﻣﺎﻟﹶﻪ ،ﻭﻟﻮ ﻣ ﺠ ﹺﺮ .ﻭﻳﺒﺎﺩ ﺭ ﻗﺎ ﹴ ﳊﺍﹶ
ﺲ ﻭ ﹶﻏﻴﺮﻩ ﻣﻦ ﳊﺒ ﹺ ﺐ ﻋﻠﻴﻪ ﺃﺩﺍﻭﻩ .ﻭﻟﻘﺎﺽﹴ ﺇﹺﻛﺮﺍ ﻩ ﻣﻤﺘﻨ ﹴﻊ ﻣﻦ ﺍﻷﺩﺍ ِﺀ ﺑﺎ ﹶ ﻛﺒﻴ ﹺﻊ ﻣﺎ ﹺﻝ ﳑﺘﻨﻊ ﻋﻦ ﺃﺩﺍ ِﺀ ﺣ ﻖ ﻭ ﺟ
ﺲ ﻣﺪﻳ ﻦ ﻣﻜﻠﱠﻒ ﻋ ﹺﻬ ﺪ ﹶﻟ ﻪ ﺍﳌﺎ ﹶﻝ ﻻ ﺃﺻﻞ ﻭﺇﻥ ﻋﻼ ﻣﻦ ﺟﻬﺔ ﺃﺏ ﺃﻭ ﺃ ﻡ ﺑﺪﻳﻦ ﻓﺮﻋﻪ، ﺤﹺﺒ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺰﻳ ﹺﺮ .ﻭﻳ
ﺠ ﺰ ﺣﺒﺴﻪ ،ﻭﻻ ﻣﻼ ﺯ ﻣﺘ ﻪ ﺑﻞ ﻳ ﻤ ﻬ ﹾﻞ ﺣﱴ ﻳﻮﺳﺮ. ﺧﻼﻓﹰﺎ ﻟﻠﺤﺎﻭﻱ ،ﻛﺎﻟﻐﺰﺍﱄ ،ﻭﺇﺫﺍ ﺛﺒﺖ ﺇﻋﺴﺎﺭ ﻣﺪﻳﻦ :ﱂ ﻳ
ﳊﺒﺲ ،ﻭﻛﺬﺍ ﺏ ﺇﻟﻴﻪ ،ﻭﺃ ﺟ ﺮ ﹶﺓ ﺍ ﹶ ﺖ ﹺﺇﻋﺴﺎﺭﻩ ،ﻣﺎ ﱂ ﳜﺘﺮ ﺍﳌﺪﻳﻦ ﺍﳊﺒﺲ ،ﻓﻴﺠﺎ ﻭﻟﻠﺪﺍﺋﻦ ﻣﻼﺯﻣ ﹶﺔ ﻣﻦ ﱂ ﻳﹾﺜﺒ
ﺼﻨﻌﺔ ﺇﻥ ﺱ ﺑﺎﶈﺎﺩﺛﺔ ،ﻭﺣﻀﻮﺭ ﺍﳉﹸﻤﻌﺔ ،ﻭ ﻋ ﻤ ﹸﻞ ﺍﻟ ﺍﳌﻼﺯﻡ ﻋﻠﻰ ﺍﳌﹶﺪﻳﻦ .ﻭﻟﻠﺤﺎ ﻛ ﹺﻢ ﻣﻨﻊ ﺍﶈﺒﻮﺱ :ﺍﻹِﺳﺘﺌﻨﺎ
ﺼﻠﹶﺤﺔ ﻓﻴﻪ ﻭﻻ ﳚﻮ ﺯ ﻟﻠﺪﺍﺋ ﹺﻦ ﲡﻮﻳ ﻊ ﺍﳌﹶﺪﻳ ﻦ ﲟﻨﻊ ﺍﻟﻄﻌﺎﻡ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﻟﺰﻣﺰﻣﻲ ،ﺭﲪﻪ ﺍﷲ ﺭﺃﻯ ﺍ ﹶﳌ
ﻉ ﻓﻮﺭﹰﺍ ﺇﱃ ﻣﺘﺎﻋﻪ ،ﺇﻥ ﻭ ﹺﺟ ﺪ ﰲ ﻣﻠﹾﻜﻪ ﻭﱂ ﺗﻌﺎﱃ ﻭﳚﻮﺯ ﻟﻐﺮﱘ ﺍﳌﻔﻠﺲ ﺍﶈﺠﻮ ﹺﺭ ﻋﻠﻴﻪ ﺃﻭ ﺍﳌﻴﺖ :ﺍﻟﺮﺟﻮ
ﺐ ﺍﻟﺰﺭﻉ ،ﻷﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣ ﻖ ﻻﺯﻡ ،ﻭﺍﻟ ﻌﻮﺽ ﺣﺎﻝ ،ﻭﺇﻥ ﺗﻔﺮﺥ ﺍﻟﺒﻴﺾ ﺍﳌﺒﻴﻊ ،ﻭﻧﺒﺚ ﺍﻟﺒﹺﺬﺭ ﻭﺍﺷﺘ ﺪ ﺣ
ﺴﺨﺖ ،ﻭ ﺭﺟﻌﺖ ﰲ ﺍﳌﹶﺒﻴ ﹺﻊ ﻻ ﻉ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ،ﻭﻟﻮ ﺑﻼ ﻗﺎﺽ ،ﺑﻨﺤ ﹴﻮ ﹸﻓ ِ ﺣﺪﺛﺖ ﻣﻦ ﻋﲔ ﻣﺎﻟﻪ .ﻭﳛﺼ ﹸﻞ ﺍﻟﺮﺟﻮ
ﺑﻨﺤﻮ ﺑﻴ ﹴﻊ ﻭﻋﺘ ﹴﻖ ﻓﻴﻪ.
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ﻍ ﺑﻜﻤﺎﻝ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻗﻤﺮﻳﺔ ،ﲢﺪﻳﺪﺍﹰ ،ﺑﺸﻬﺎﺩ ﺓ )ﻓﺼﻞ( :ﳛﺠﺮ ﲜﻨﻮﻥ ﺇﱃ ﺇﻓﺎﻗ ﺔ ﻭﺻﺒﺎ ﺇﱃ ﺑﻠﻮ ﹾ
ﲔ .ﻭﻳﺼﺪﻕ ﻣﺪﻋﻲ ﺑﻠﻮﻍ :ﺑﺈﹺﻣﻨﺎﺀٍ، ﻋ ﺪﻟﹶﲔ ﺧﺒﲑﻳﻦ ﺃﻭ ﺧﺮﻭﺝ ﻣﲏ ،ﺃﻭ ﺣﻴﺾﹴ ،ﻭﺇﻣﻜﺎﻧﻬﻤﺎ ﻛﻤﺎ ﹶﻝ ﺗﺴ ﻊ ﺳﻨ
ﺝ ﺇﱃ ﺍﳊﻠ ﹺﻖ ﺚ ﲢﺘﺎ
ﺃﻭ ﺣﻴﺾﹴ ،ﻭﻟﻮ ﰲ ﺧﺼﻮ ﻣﺔ ،ﺑﻼ ﳝﲔ .ﺇﺫ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻣﻨﻪ .ﻭﻧﺒﺖ ﺍﻟﻌﺎﻧ ﺔ ﺍﳋﺸﻨﺔ ،ﲝﻴ ﹸ
ﰲ ﺣﻖ ﻛﺎﻓﺮ :ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ،ﺃﻣﺎﺭ ﹰﺓ ﻋﻠﻰ ﺑﻠﻮﻏﻪ ﺑﺎﻟﺴﻦ ﺃﻭ ﺍ ِﻹﺣﺘﻼ ﻡ .ﻭ ﻣﹾﺜﹶﻠ ﻪ :ﻭﹶﻟ ﺪ ﻣ ﻦ ﺟ ﹺﻬ ﹶﻞ ﺇﹺﺳﻼﻣﻪ ،ﻻ
ﻣﻦ ﻋﺪﻡ ﻣﻦ ﻳﻌﺮﻑ ﺳﻨﻪ :ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻭﻗﻴﻞ ﻳﻜﻮﻥ ﻋﻼﻣﺔ ﰲ ﺣﻖ ﺍﳌﺴﻠﻢ ﺃﻳﻀﹰﺎ .ﻭﺃﳊﻘﻮﺍ ،ﺑﺎﻟﻌﺎﻧﺔ:
ﺡ ﺍﻟﺪﻳﻦﹺ ،ﻭﺍﳌﺎﻝ ،ﺑﺄﻥ ﻻ ﺍﻟﺸﻌ ﺮ ﺍﳋﹶﺸ ﻦ ﰲ ﺍﻹِﺑﻂ ،ﻭﺇﺫﺍ ﺑﹶﻠ ﹶﻎ ﺍﻟﺼﱯ ﺭﺷﻴﺪﹰﺍ :ﺃﻋﻄﻰ ﻣﺎﻟﻪ ﻭﺍﻟﺮﺷﺪ :ﺻﻼ
ﺏ ﻛﺒﲑ ﺓ ﺃﻭ ﺇﺻﺮﺍ ﺭ ﻋﻠﻰ ﺻﻐ ﲑ ﺓ ﻣﻊ ﻋﺪ ﹺﻡ ﻏﻠﺒ ﺔ ﻃﺎﻋﺎﺗ ﻪ ﻣﻌﺎﺻﻴﻪ ،ﻭﺑﺄ ﱠﻥ ﻳﻔﻌﻞ ﳏﺮﻣﹰﺎ ﻳﺒﻄﻞ ﻋﺪﺍﻟﺔ :ﻣﻦ ﺍﺭﺗﻜﺎ ﹺ
ﺤﺮﻡ .ﻭﺃﻣﺎ ﺻﺮﻓﻪ ﰲ ﺶ ﰲ ﺍﳌﹸﻌﺎ ﻣﹶﻠﺔ ،ﻭﺇﻧﻔﺎﻗﻪ ،ﻭﻟﻮ ﻓﻠﹾﺴﹰﺎ ﰲ ﻣ ﻀﻴﻴ ﹺﻊ ﺍﳌﺎ ﹺﻝ ﺑﺎﺣﺘﻤﺎ ﹺﻝ ﹸﻏﺒ ﹴﻦ ﻓﺎ ﺣ ﹴﻻ ﻳﺒﺬ ﺭ ﺑﺘ
ﳋﻴﺮ ،ﻭﺍﳌﹶﻄﺎﻋﻢ ،ﻭﺍﳌﻼﺑﺲ ،ﻭﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻻ ﺗﻠﻴ ﻖ ﺑﻪ ،ﻓﻠﻴﺲ ﺑﺘﺒﺬﻳﺮ .ﻭﺑﻌﺪ ﺇﻓﺎﻗﺔ ﺍﻨﻮﻥ ﺼ ﺪﻗﹶﺔ ،ﻭﻭﺟﻮ ﻩ ﺍ ﹶ ﺍﻟ
ﻭﺑﻠﻮﻍ ﺍﻟﺼﱯ ﻭﻟﻮ ﺑﻼ ﺭﺷﺪ ﻳﺼﺢ ﺍﻹِﺳﻼﻡ ،ﻭﺍﻟﻄﻼﻕ ،ﻭﺍﳋﻠﻊ ،ﻭﻛﺬﺍ ﺍﻟﺘﺼﺮﻑ ﺍﳌﺎﱄ ﺑﻌﺪ ﺍﻟﺮﺷﺪ.
ﺏ ﻋ ﺪﻝﹲ ،ﻓﺄﺑﻮ ﻩ ﻭﺇﻥ ﻋﻼ ،ﻓﻮﺻﻲ ﻓﻘﺎﺿﻲ ﺑﻠﺪ ﺍﳌﻮﱃ ،ﺇﻥ ﻛﺎﻥ ﻋﺪ ﹰﻻ ﺃﻣﻴﻨﺎﹰ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻣﺎﻟﻪ ﱄ ﺍﻟﺼﱯ :ﺃ ﻭﻭ ﹼ
ﺼﻠﹶﺤﺎ ُﺀ ﺑﻠﺪﻩﻑ ﻫﻼﻛﻪ ﻓ ﱄ ﻣﺎﻟﻪ ﻗﺎﺿﻲ ﺑﻠ ﺪ ﺍﳌﺎﻝ ﰲ ﺣﻔﻈﻪ ،ﻭﺑﻴﻌﻪ ،ﻭﺇﹺﺟﺎ ﺭﺗ ﻪ ﻋﻨﺪ ﺧﻮ ﺑﺒﻠﺪ ﺁﺧﺮ :ﻓﻮ ﹼ
ﻆ ﻣﺎﻟﻪ ،ﻭﺍﺳﺘﻨﻤﺎﺅﻩ ﹶﻗ ﺪ ﺭ ﺍﻟﻨﻔﻘﺔ ،ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺍﳌﺆﻥﹶ ،ﺇﻥ ﺃﻣﻜﻨﻪ ،ﻭﻟﻪ ﺼﹶﻠﺤﺔ ﻭﻳﻠﺰ ﻣ ﻪ ﺣ ﹾﻔ ﹸ
ﱄ ﺑﺎ ﹶﳌ
ﻑ ﺍﻟ ﻮ ﱡ
ﻭﻳﺘﺼ ﺮ
ﺍﻟﺴﻔﺮ ﺑﻪ ﰲ ﻃﺮﻳﻖ ﺁﻣﻦ ﳌﻘﺼﺪ ﺁﻣﻦ ﺑ ﺮﺍﹰ ،ﻻ ﲝﺮﺍﹰ ،ﻭﺷﺮﺍﺀ ﻋﻘﺎ ﹴﺭ ﻳﻜﻔﻴ ﻪ ﻏﹼﻠﺘﻪ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻻ ﻳﺒﻴ ﻊ
ﺾ ﺩﻳﻦ ﺍﳌﻮﱄ ﺇﺫﺍ ﺗﻌﲔ ﺫﻟﻚ ﱄ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺑﻌ ﹺ ﻋﻘﺎ ﺭ ﻩ ﺇﻻ ﳊﺎ ﺟ ﺔ ﺃﻭ ﻏﺒ ﹶﻄ ﺔ ﻇﺎ ﻫﺮﺓ ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﻟﻠ ﻮ ﱢ
ﻃﺮﻳﻘﹰﺎ ﻟﺘﺨﻠﻴﺺ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ،ﻛﻤﺎ ﺃﻥ ﻟﻪ ،ﺑﻞ ﻳﻠﺰﻣﻪ ،ﺩﻓﻊ ﺑﻌﺾ ﻣﺎﻟﻪ ﻟﺴِﻼ ﻣ ﺔ ﺑﺎﻗﻴﺔ .ﺍﻧﺘﻬﻰ .ﻭﻟﻪ ﺑﻴ ﻊ ﻣﺎﻟﻪ
ﺽ ﻣﺎ ﹴﻝ ﱄ ﺇﻗﺮﺍ ﻧﺴﻴﺌﹶﺔ ﳌﺼﻠﺤﺔ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮ ﻦ ﺑﺎﻟﺜﱠﻤﻦ ﺭﻫﻨﹰﺎ ﻭﺍﻓﻴﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﳌﺸﺘﺮﻱ ﻣﻮﺳﺮﹰﺍ .ﻭﻟﻮ ﹶ
ﺽ ﺫﻟﻚ ﻣﻄﻠﻘﺎﹰ ،ﺑﺸﺮﻁ ﻛﻮﻥ ﺍﳌﻘﺘﺮﺽ ﻣﻠﻴﺌﹰﺎ ﺃﻣﻴﻨﺎﹰ ،ﻭﻻ ﻭﻻﻳﺔ ﻷ ﻡ ﻋﻠﻰ ﺍﻷﺻﺢ، ﳏﺠﻮ ﹴﺭ ﻟﻀﺮﻭﺭﺓ .ﻭﻟﻘﺎ ﹴ
ﻕ ﻣﻦ ﻣﺎ ﹺﻝ ﺍﻟﻄﱢﻔ ﹺﻞ ﰲ ﺗﺄﺩﻳﺒﻪ ﻭﺗﻌﻠﻴﻤﻪ ،ﻷﻧﻪ ﻗﻠﻴﻞ ،ﻓﺴﻮ ﻣ ﺢ ﺑ ﻪ ﻭﻣﻦ ﺃﺩﱃ ﺎ ،ﻭﻻ ﻟﻌﺼﺒﺔ .ﻧﻌﻢ ،ﳍﻢ ﺍﻹِﻧﻔﺎ
ﺽ ﺑﻼ ﳝﲔ ،ﺇﻥ ﻛﺎﻥ ﻑ ﳌﺼﻠﺤ ﺔ ﺑﻴﻤﻴﻨﻪ ،ﻭﻗﺎ ﹴ ﺏ ﺃﻭ ﺟ ﺪ ﰲ ﺃﻧﻪ ﺗﺼﺮ ﺼﺪﻕ ﺃ ﺹ .ﻭﻳ
ﻋﻨ ﺪ ﹶﻓ ﹾﻘ ﺪ ﺍﻟﻮﱄ ﺍﳋﺎ
ﺼﺪﻕ ﺑﻴﻤﻴﻨﻪ ﻫﻮ ﺛﻘﹶﺔ ﻋﺪﻻﹰ ،ﻣﺸﻬﻮ ﺭ ﺍﻟﻌﻔﺔ ،ﻭﺣﺴ ﻦ ﺍﻟﺴﲑﺓ ،ﻻ ﻭﺻﻲ ،ﻭﻗﻴﻢ ،ﻭﺣﺎ ﻛﻢ ،ﻭﻓﺎﺳﻖ ،ﺑﻞ ﺍﳌ
ﺍﶈﺠﻮﺭ ،ﺣﻴﺚ ﻻ ﺑﻴﻨﺔ ،ﻷﻢ ﻗﺪ ﻳﺘﻬﻤﻮﻥ .ﻭﻣﻦ ﰒ :ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻡ ﻭﺻﻴﺔ ﻛﺎﻧﺖ ﻛﺎﻷﻭﻟﲔ ،ﻭﻛﺬﺍ
ﺁﺑﺎﺅﻫﺎ.
ﱄ ﺃﺧﺬ ﺷﻲﺀ ﻣﻦ ﻣﺎ ﹺﻝ ﻣﻮﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ﻏﻨﻴﹰﺎ ﻣﻄﻠﻘﺎﹰ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻓﻘﲑﹰﺍ ﻭﺍﻧﻘﻄﻊ ﺑﺴﺒﺒﻪ ﺲ ﻟﻮ ﹶ ]ﻓﺮﻉ[ :ﻟﻴ
ﻋﻦ ﹶﻛﺴﺒﻪ :ﺃﺧﺬ ﻗﺪﺭ ﻧﻔﻘﺘﻪ ،ﻭﺇﺫﺍ ﺃﻳﺴﺮ :ﱂ ﻳﻠﺰﻣﻪ ﺑﺪﻝ ﻣﺎ ﺃﺧﺬﻩ .ﻗﺎﻝ ﺍﻷ ﺳﻨﻮﻱ :ﻫﺬﺍ ﰲ ﻭﺻﻲ ﻭﺃﻣﲔ،
ﱄ ﺍﻟﻴﺘﻴﻢ ﻓﻴﻤﺎ ﺫﻛﺮ :ﻣ ﻦ ﺃﻣﺎ ﺃﺏ ﺃﻭ ﺟﺪ ،ﻓﻴﺄﺧﺬ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻪ ﺍﺗﻔﺎﻗﹰﺎ ﺳﻮﺍﺀ ﺍﻟﺼﺤﻴﺢ ﻭﻏﲑﻩ .ﻭﻗﻴﺲ ﺑﻮ ﹼ
ﺏ ﻭﺍﳉ ﺪ :ﺍﺳﺘﺨﺪﺍ ﻡ ﳏﺠﻮﺭﹺﻩ ﻓﻴﻤﺎ ﻻ
ﻸ ﹺ
ﻚ ﺃﺳﲑﹴ ،ﺃﻱ ﻣﺜﻼﹰ ،ﻓﻠﻪ ﺇﻥ ﻛﺎﻥ ﻓﹶﻘﲑﹰﺍ ﺍﻷ ﹾﻛ ﹶﻞ ﻣﻨﻪ .ﻭﻟ َ
ﺟ ﻤ ﻊ ﻣﺎ ﹰﻻ ﻟ ﹶﻔ
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ﺿ ﺮﺑ ﻪ ﻋﻠﻴﻪ ،ﻭﺃﻓﱴ ﺍﻟﻨﻮﻭﻱ ﺑﺄﻧﻪ ﻟﻮ ﺍﺳﺘﺨﺪﻡ ﻀ ﹺﺮﺑﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺟﺰﻡ ﺑﺄﻥ ﻟﻪ
ﻳﻘﺎﺑﻞ ﺑﺄﹸﺟﺮ ﺓ ﻭﻻ ﻳ
ﺍﺑﻦ ﺍﺑﻨﺘﻪ :ﻟﺰﻣﻪ ﺃﺟﺮﺗﻪ ﺇﱃ ﺑﻠﻮﻏﻪ ﻭ ﺭ ﺷﺪ ،ﻭﺇﻥ ﱂ ﻳ ﹾﻜﺮﹺﻫﻪ .ﻭﻻ ﳚﺐ ﺃﺟﺮﺓ ﺍﻟﺮﺷﻴﺪ ﺇﹺﻻ ﺇﻥ ﹸﺃ ﹾﻛﺮﹺﻩ .ﻭﳚﺮﻱ
ﺐ ﻓﺄﻧﻔ ﻖ ﻭﻟﻴ ﻪ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎ ﹺﻝ ﻧ ﹾﻔﺴِﻪ
ﻫﺬﺍ ﰲ ﻏﲑ ﺍﳉ ﺪ ﻟﻸُﻡ ،ﻭﻗﺎﻝ ﺍﳉﻼ ﹸﻝ ﺍﻟﺒﻠﻘﻴﲏ :ﻟﻮ ﻛﺎﻥ ﻟﻠﺼﱯ ﻣﺎ ﹲﻝ ﻏﺎﺋ ﹺ
ﺑﻨﻴ ﺔ ﺍﻟﺮﺟﻮﻉ ،ﺇﹺﺫﺍ ﺣﻀﺮ ﻣﺎﻟﹶﻪ ﺭﺟﻊ ،ﺇﹺﻥ ﻛﺎﻥ ﺃﺑﹰﺎ ﺃﻭ ﺟﺪﺍﹰ ،ﻷﻧﻪ ﻳﺘﻮﻟﱠﻰ ﺍﻟﻄﺮﻓﲔ ﲞﻼﻑ ﻏﲑﳘﺎ :ﺃﻱ ﺣﱴ
ﺍﳊﺎﻛﻢ ،ﺑﻞ ﻳﺄ ﹶﺫ ﹸﻥ ﳌﻦ ﻳﻨﻔﻖ ،ﰒ ﻳﻮﻓﻴﻪ ﻭﺃﻓﱴ ﲨﻊ ﻓﻴﻤﻦ ﺛﺒﺖ ﻟﻪ ﻋﻠﻰ ﺃﺑﻴﻪ ﺩﻳﻦ ﻓﺎﺩﻋﻰ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻴﻪ :ﺑﺄﻧﻪ
ﻳﺼﺪﻕ ﻫﻮ ﺃﻭ ﻭﺍﺭﺛﻪ ﺑﺎﻟﻴﻤﲔ.
ﻚ ﻋﻠﻰ ﻓﻼﻥ ﺑﺎﻟﺪﻳﻦ ﺏ ﻣﻦ ﺍﳌﹸﺤﻴﻞ :ﻛﹶﺄﺣﻠﺘ ﺼ ﺢ ﺣﻮﺍﹶﻟ ﹲﺔ ﺑﹺﺼﻴﻐﺔ( ﻭﻫ ﻲ ﺇﹺﳚﺎ )ﻓﺼﻞ( :ﰲ ﺍﳊﻮﺍﻟﺔ )ﺗ
ﺖ ﻣﺎﱄ ﻋﹶﻠﻴ ﻪ ﹶﻟﻚ ،ﻭﻗﺒﻮﻝ ﻣﻦ ﺍﳌﹸﺤﺘﺎﻝ ﺑﻼ ﺗﻌﻠﻴﻖ، ﻚ ﺇﱃ ﻓﻼﻥ ،ﺃﻭ ﺟ ﻌ ﹾﻠ ﺖ ﺣ ﱠﻘ ﻚ ﻋﻠﻲ ،ﺃﻭ ﻧﻘﹶﻠ ﺍﻟﺬﻱ ﹶﻟ
ﻭﻳﺼﺢ ﺑﹶﺄﺣﻠﲏ) ،ﻭﺑﺮﺿﺎ ﳏﻴﻞ ،ﻭﳏﺘﺎﻝ( ﻭﻻ ﻳﺸﺘﺮﻁ ﺭﹺﺿﺎ ﺍﳌﹸﺤﺎﻝ ﻋﻠﻴﻪ) .ﻭﻳﻠ ﺰ ﻡ ﺎ( ﺃﻱ ﺍﳊﹶﻮﺍﻟﹶﺔ )ﺩﻳ ﻦ
ﳏﺘﺎ ﹴﻝ ﳏﺎ ﹰﻻ ﻋﻠﻴﻪ( ﻓﻴﱪﺃ ﺍﶈﻴ ﹸﻞ ﺑﺎﳊﻮﺍﻟﺔ ﻋﻦ ﺩﻳﻦ ﺍﶈﺘﺎﻝ ،ﻭﺍﳌﹸﺤﺎ ﹸﻝ ﻋﻠﻴﻪ ﻋﻦ ﺩﻳﻦ ﺍﳌﹸﺤﻴﻞ ،ﻭﻳﺘﺤﻮﻝ ﺣﻖ
ﺍﳌﹸﺤﺘﺎ ﹺﻝ ﺇﱃ ﺫﻣﺔ ﺍﶈﺎﻝ ﻋﻠﻴﻪ ﺇﺟﻤﺎﻋﺎﹰ) ،ﻓﺈﹺﻥ ﺗﻌﺬﱠﺭ ﺃﺧﺬﻩ ﻣﻨﻪ ﺑﻔﻠﺲ( ﺣﺼﻞ ﻟﻠﻤﺤﺎﻝ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻗﺎﺭﻥ
ﺍﻟﻔﻠﺲ ﺍﳊﻮﺍﻟﺔ) ،ﺃﻭ ﺟﺤﺪ( ﺃﻱ ﺇﻧﻜﺎ ﺭ ﻣﻨﻪ ﻟﻠﺤﻮﺍﻟﺔ ،ﺃﻭ ﺩﻳ ﻦ ﺍﳌﹶﺤﻴﻞ ﻭ ﺣﻠﹶﻒ ﻋﻠﻴﻪ ،ﺃﻭ ﺑﻐﲑ ﺫﻟﻚ :ﻛﺘﻌﺰﺯ
ﺍﶈﺎﻝ ﻋﻠﻴﻪ ،ﻭﻣﻮﺕ ﺷﻬﻮﺩ ﺍﳊﻮﺍﻟﺔ) :ﱂ ﻳﺮﺟﻊ( ﺍﶈﺘﺎﻝ )ﻋﻠﻰ ﳏﻴﻞ( ﺑﺸﻲﺀ ،ﻭﺇﻥ ﺟﻬﹺﻞ ﺫﻟﻚ ،ﻭﻻ ﻳﺘﺨﲑ
ﺐ ﺍﳌﹸﺤﺘﺎ ﹸﻝ ﺍﶈﺎ ﹶﻝ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺃﺑﺮﺃﱐ ﺍﳌﹶﺤﻴ ﹸﻞ ﻗﺒ ﹶﻞ ﻁ ﻳﺴﺎ ﺭ ﻩ .ﻭﻟ ﻮ ﹶﻃﹶﻠ
ﻟﻮ ﺑﺎﻥ ﺍﶈﺎ ﹶﻝ ﻋﻠﻴﻪ ﻣ ﻌﺴِﺮﹰﺍ ﻭﺇﻥ ﺷ ﺮ ﹶ
ﻉ ﺑﺪﻳﻨﻪ ﺍﳊﻮﺍﻟﹶﺔ ،ﻭﺃﻗﺎ ﻡ ﺑﺬﻟﻚ ﺑﻴﻨﺔ :ﺳ ﻤ ﻌﺖ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﹸﺤﻴﻞ ﰲ ﺍﻟﺒﻠﺪ .ﰒ ﺍﳌﺘﺠﻪ ﺃﻥ ﻟﻠﻤﺘﺤﺎ ﹺﻝ :ﺍﻟﺮﺟﻮ
ﻋﻠﻰ ﺍﶈﻴﻞ ،ﺇﻻ ﺇﺫﺍ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﳌﹸﺤﺎﻝ ﻋﻠﻴﻪ .ﻭﻟﻮ ﺑﺎﻉ ﻋﺒﺪﹰﺍ ﻭﺃﺣﺎﻝ ﺑﺜﻤﻨﻪ ،ﰒ ﺍﺗﻔﻖ ﺍﳌﺘﺒﺎﻳﻌﺎﻥ
ﺼ ﺢ ﺍﳊﻮﺍﻟﹶﺔ،
ﺖ ﺣﺮﻳﺘﻪ ﺣﻴﻨﺌ ﺬ ﺑﺒﻴﻨﺔ ﺷﻬﺪﺕ ﺣﺴﺒﺔ ،ﺃﻭ ﺃﻗﺎﻣﻬﺎ ﺍﻟ ﻌﺒﺪ :ﱂ ﺗ ﻋﻠﻰ ﺣﺮﻳﺘﻪ ﻭﻗﺖ ﺍﻟﺒﻴﻊ ،ﺃﻭ ﺛﹶﺒﺘ
ﻭﺇﻥ ﻛ ﱠﺬﺑﻬﻤﺎ ﺍﳌﹸﺤﺘﺎ ﹸﻝ ﰲ ﺍﳊﺮﻳﺔ ﻭﻻ ﺑﻴﻨﺔ ﻓﻠﻜﻞ ﻣﻨﻬﻤﺎ ﲢﻠﻴﻔﻪ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻌﻠﻢ ﺎ ،ﻭﺑﻘﻴﺖ ﺍﳊﻮﺍﻟﺔ) .ﻭﻟﻮ
ﻚ ﻟﺘﻘﺒﺾ ﱄ ،ﻓﻘﺎﻝ ﺍﺧﺘﻠﻔﺎ( ﺃﻱ ﺍﻟﺪﺍﺋﻦ ﻭﺍﳌﹶﺪﻳﻦ ﰲ ﺃﻧﻪ )ﻫﻞ ﻭﻛﱠﻞ ﺃﻭ ﺃﺣﺎﻝ؟( ﺑﺄﻥ ﻗﺎﻝ ﺍﳌﹶﺪﻳ ﻦ :ﻭﻛﱠﻠﺘ
ﺍﻟﺪﺍﺋﻦ :ﺑﻞ ﺃﺣﻠﺘﲏ ،ﻭﻗﺎﻝ ﺍﳌﺪﻳﻦ :ﺃﺣﻠﺘﻚ ،ﻓﻘﺎﻝ ﺍﻟﺪﺍﺋﻦ :ﺑﻞ ﻭﻛﱠﻠﺘﲏ) ،ﺻﺪﻕ ﻣﻨﻜﺮ ﺣﻮﺍﻟﺔ( ﺑﻴﻤﻴﻨﻪ،
ﻓﻴﺼﺪﻕ ﺍﳌﺪﻳﻦ ﰲ ﺍﻷﻭﱃ ،ﻭﺍﻟﺪﺍﺋﻦ ﰲ ﺍﻷﺧﲑﺓ .ﻷﻥ ﺍﻷﺻﻞ ﺑﻘﺎﺀ ﺍﳊﻖ ﰲ ﺫﻣﺔ ﺍﳌﺴﺘﺤﻖ ﻋﻠﻴﻪ.
ﻀﻤﻮﻥ ﻟﻪ :ﻛﻨ ﹶﻔﻘﹶﺔﻒ ﺭﺷﻴ ﺪ :ﺿﻤﺎ ﹲﻥ ﺑﺪﻳ ﹴﻦ ﻭﺍﺟﺐ ،ﺳﻮﺍﺀ ﺍﺳﺘﻘ ﺮ ﰲ ﺫ ﻣ ﺔ ﺍﳌ ﺼ ﺢ ﻣﻦ ﻣ ﹶﻜﱠﻠ ]ﺗﺘﻤﺔ[ :ﻳ
ﺍﻟﻴﻮﻡ ﻭﻣﺎ ﻗﺒﻠﻪ ﻟﻠﺰﻭﺟﺔ ،ﺃﻭ ﱂ ﻳﺴﺘﻘﺮ ،ﻛﺜﻤﻦ ﻣﺒﻴ ﹴﻊ ﱂ ﻳﻘﺒﺾ ،ﻭﺻﺪﺍﻕ ﻗﺒﻞ ﻭﻁﺀ ،ﻻ ﲟﺎ ﺳﻴﺠﺐ ،ﻛﺪﻳﻦ
ﻁ ﺭﹺﺿﺎ ﺍﻟﺪﺍﺋ ﹺﻦ ﻭﺍﳌﹶﺪﻳﻦ .ﻭﺻ ﺢ ﺿﻤﺎ ﹸﻥ ﺸﺘ ﺮ ﹸ
ﻗﹶﺮﺽﹴ ،ﻭﻧ ﹶﻔ ﹶﻘ ﺔ ﻏﹶﺪ ﻟﻠﺰﻭﺟﺔ ،ﻭﻻ ﺑﻨﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﻣﻄﻠﻘﹰﺎ .ﻭﻻ ﻳ
ﲔ ﻣﻀﻤﻮﻧﺔ ،ﻛﻤﻐﺼﻮﺑﺔ ،ﻭﻣﺴﺘﻌﺎ ﺭﺓ ،ﻭﺑﺒ ﺪ ﻥ ﻣﻦ ﻳﺴﺘﺤ ﻖ ﺼ ﺢ ﻣﻨﻪ ﻛﻔﺎﻟ ﹲﺔ ﺑﻌ ﹴ ﺍﻟﺮﻗﻴ ﹺﻖ ﺑﺈﹺﺫ ﻥ ﺳﻴﺪ ﻩ .ﻭﺗ
ﺣﻀﻮﺭﻩ ﳎﻠﺲ ﺣﻜﻢ ﺑﺈﹺﺫﻧﻪ ،ﻭﻳ ﱪﹶﺃ ﺍﻟﻜﹶﻔﻴﻞ ﺑﺈﹺﺣﻀﺎﺭ ﻣﻜﻔﻮﻝ ،ﺷﺨﺼﹰﺎ ﻛﺎﻥ ﺃﻭ ﻋﻴﻨﺎﹰ ،ﺇﱃ ﺍﳌﻜﻔﻮﻝ ﻟﻪ ،ﻭﺇﻥ
ﱂ ﻳﻄﺎﻟﺒﻪ ،ﻭﲝﻀﻮﺭﻩ ﻋﻦ ﺟﻬﺔ ﺍﻟﻜﻔﻴ ﹺﻞ ﺑﻼ ﺣﺎﺋﻞ :ﻛﻤﺘﻐﻠﺐ ﺑﺎﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺷﺮﹺﻁ ﰲ ﺍﻟﻜﻔﺎﹶﻟ ﺔ ﺍﻹِﺣﻀﺎ ﺭ
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ﻑ ﻣﺤﻠﱠﻪ ،ﻭﺃ ﻣ ﻦ ﺍﻟﻄﱠﺮﻳﻖ ،ﻭﺇﹺﻻ
ﺇﻟﻴﻪ ،ﻭﺇﻻ ﻓﺤﻴﺚ ﻭﻗﻌﺖ ﺍﻟﻜﻔﺎﻟﺔ ﻓﻴﻪ .ﻓﺈﹺﻥ ﻏﺎﺏ ﹶﻟﺰﹺﻣﻪ ﺇﺣﻀﺎﺭﻩ ،ﺇﻥ ﻋﺮ
ﺕ ﺃﻭ ﻏﲑﻩ .ﻟﻮ ﺷﺮﻁ ﺃﻧﻪ ﻳﻐ ﺮ ﻡ ﺍﳌﺎﻝ ،ﻭﻟﻮ ﻣﻊ ﻗﻮﻟﻪ ﺇﻥ
ﺕ ﺍﻟﺘﺴﻠﻴ ﻢ ﲟﻮ
ﻓﻼ .ﻭﻻ ﻳﻄﺎﻟﺐ ﻛﻔﻴﻞ ﲟﺎﻝ ،ﻭﺇﻥ ﻓﺎ
ﻓﺎﺕ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻤﻜﻔﻮﻝ ،ﱂ ﺗﺼﺢ .ﻭﺻﻴﻐﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻓﻴﻬﻤﺎ :ﻛﻀﻤﻨﺖ ﺩﻳﻨﻚ ﻋﻠﻰ ﻓﻼﻥ ،ﺃﻭ ﺗﺤﻤﻠﺘﻪ ،ﺃﻭ
ﺗﻜﻔﱠﻠﺖ ﹺﺑﺒﺪﻧﻪ ،ﺃﻭ ﺃﻧﺎ ﺑﺎﳌﺎﻝ ،ﺃﻭ ﺑﺈﹺﺣﻀﺎﺭ ﺍﻟﺸﺨﺺ ﺿﺎﻣﻦ ،ﺃﻭ ﻛﻔﻴﻞ .ﻭﻟﻮ ﻗﺎﻝ ﺃﹸﻭ َﺀﺩﻱ ﺍﳌﺎﻝ ،ﺃﻭ ﺃ ﺣﻀﺮ
ﺍﻟﺸﺨﺺ ،ﻓﻬﻮ ﻭﻋﺪ ﺑﺎﻟﺘﺰﺍﻡﹴ ،ﻛﻤﺎ ﻫﻮ ﺻﺮﻳﺢ ﺍﻟﺼﻴﻐﺔ ،ﻧﻌﻢ :ﺇﻥ ﺣﻔﱠﺖ ﺑﻪ ﻗﺮﻳﻨﺔ ﺗﺼﺮﻓﻪ ﺇﱃ ﺍﻹِﻧﺸﺎﺀ:
ﻁ ﺑﺮﺍﺀَﺓ ﺃﺻﻴﻞﹴ ،ﻭﻻ ﺑﺘﻌﱡﻠ ﹴﻖ ﺍﻧﻌﻘﺪ ﺑﻪ ،ﻛﻤﺎ ﲝﺜﻪ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ،ﻭﺍﻋﺘﻤﺪﻩ ﺍﻟﺴﺒﻜﻲ ،ﻭﻻ ﻳﺼﺤﺎ ﻥ ﺑﹺﺸﺮ
ﺴﺘﺤﻖ ﻣﻄﺎﻟﺒﺔ ﺍﻟﻀﺎ ﻣ ﹺﻦ ﻭﺍﻷﺻﻴﻞ .ﻭﻟﻮ ﺑﺮﻱﺀ :ﺑﺮﻱﺀ ﺍﻟﻀﺎﻣﻦ .ﻭﻻ ﻋﻜﺲ ﰲ ﺍﻹِﺑﺮﺍﺀ ،ﺩﻭﻥ ﺖ .ﻭﻟﻠ ﻤ ﻭﺗﻮﻗﻴ
ﻉ ﻋﻠﻰ ﺃﺻﻴﻞ ،ﺇﻥ ﻏﺮﻡ .ﻭﻟﻮ ﺻﺎﱀ ﺕ ﺃﺣﺪﳘﺎ ﻭﺍﻟﺪﻳﻦ ﻣﻮ َﺀﺟﻞ :ﺣ ﱠﻞ ﻋﻠﻴﻪ .ﻭﻟﻀﺎﻣﻦ ﺭﺟﻮ ﺍﻷﺩﺍﺀ ﻭﻟﻮ ﻣﺎ
ﻋﻦ ﺍﻟﺪﻳﻦ ﲟﺎ ﺩﻭﻧﻪ :ﱂ ﻳﺮﺟﻊ ﺇﻻ ﲟﺎ ﹸﻏﺮﻡ ﻭﻟﻮ ﺃﺩﻯ ﺩﻳ ﻦ ﻏﲑﻩ ﺑﺈﹺﺫﻥ :ﺭ ﺟﻊ ،ﻭﺇﻥ ﱂ ﻳﺸﺮﻁ ﻟﹶﻪ ﺍﻟﺮﺟﻮﻉ ،ﻻ
ﺇﻥ ﺃﺩﺍﻩ ﺑ ﹶﻘﺼﺪ ﺍﻟﺘﱪﻉ.
ﻼ ﲜﻤﻴ ﹺﻊ ﺿ ﻤﻨﺎ ﻣﺎﻟﹶﻚ ﻋﻠﻰ ﻓﻼﻥ :ﻃﺎﻟﺐ ﻛ ﱡ ﺤﻘﱢﻘﻮ ﹶﻥ ﺑﺄﻧ ﻪ ﻟﻮ ﻗﺎﻝ ﺭﺟﻼﻥ ﻵﺧﺮ : ]ﻓﺮﻉ[ :ﺃﻓﱴ ﺟ ﻤ ﻊ ﻣ
ﻒ ﺍﻟ ﺪﻳﻦﹺ ،ﻭﻣﺎ ﹶﻝ ﺇﻟﻴﻪ ﺍﻷﺫﺭﻋﻲ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺇﳕﺎ ﺗ ﹶﻘﺴﻂ ﺼ ﻼ ﺑﹺﻨ ﺐﻛ ﺍﻟ ﺪﻳ ﹺﻦ .ﻭﻗﺎﻝ ﺟﻤﻊ ﻣﺘ ﹶﻘﺪﻣﻮ ﹶﻥ :ﻃﺎﻟ
ﺲ ﺿﻤﺎﻧﹰﺎ ﺣﻘﻴﻘﺔﹰ ،ﺑ ﹾﻞ ﺍ ﺳﺘﺪﻋﺎ َﺀ ﺏ ﺍﻟﺴﻔﻴﻨ ﺔ ﺿﺎﻣﻨﻮﻥﹶ ،ﻷﻧ ﻪ ﻟﻴ ﻚ ﰲ ﺍﻟﺒﺤ ﹺﺮ ﻭﺃﻧﺎ ﻭ ﺭﻛﱠﺎ ﺍﻟﻀﻤﺎ ﹶﻥ ﰲ :ﹶﺃﹾﻟ ﹺﻖ ﻣﺘﺎ ﻋ
ﺱ ﻋﻨﻬﺎ.
ﻼ ﻳﻨ ﻔ ﺮ ﺍﻟﻨﺎ
ﺖ ﺍﻟﺘﻮﺯﻳﻊ ،ﻟﹶﺌ ﱠ
ﻀ ﺤ ﺔ ﻓﺎ ﹾﻗﺘ
ﺼﹶﻠ
ﻑ ﻣﺎ ﹴﻝ ﳌ
ﺇﺗﻼ
)ﻭﺍﻋﻠﻢ( ﺃﻥ ﺍﻟﺼﻠﺢ ﺟﺎﺋ ﺰ ﻣﻊ ﺍ ِﻹﻗﹾﺮﺍﺭ ،ﻭ ﻫ ﻮ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻏﹶﲑ ﺍﳌﺪﻋﻲ ﻣﻌﺎ ﻭﺿﺔ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ:
ﺻﺎﹶﻟﺤﺘﻚ ﻋﻤﺎ ﺗﺪﻋﻴﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺜﱠﻮﺏ ،ﻓﻠﻪ ﺣﻜﹾﻢ ﺍﻟﺒﻴﻊ ،ﻭﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺪﻋﻰ ﹺﺇﺑﺮﺍ ًﺀ ﺇﻥ ﻛﺎﻥ ﺩﻳﻨﺎﹰ ،ﻓﻠﻮ ﱂ
ﺕﻀﺮ ،ﻭﻳﻠﻐﻰ ﺍﻟﺼﻠﺢ ﺣﻴﺚ ﻻ ﺣﺠﺔ ﻟﻠﻤﺪﻋﻲ ﻣﻊ ﺍﻹِﻧﻜﺎﺭ ،ﺃﻭ ﺍﻟﺴﻜﻮ ﻚ :ﱂ ﻳ ﻳﻘﻞ ﺍﳌﺪﻋﻲ ﺃﺑﺮﺃﺕ ﺫ ﻣﺘ
ﻸﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ .ﻧﻌﻢ، ﻕ ﺍﳌﺪﻋﻲ ،ﺧﻼﻓﹰﺎ ﻟ َ ﻣﻦ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ،ﻓﻼ ﻳﺼﺢ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺍﻹِﻧﻜﺎﺭ ،ﻭﺇﻥ ﻓﺮﺽ ﺻﺪ
ﳚﻮﺯ ﻟﻠ ﻤﺪﻋﻲ ﺍﶈﻖ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺑ ﺬ ﹶﻝ ﻟﻪ ﰲ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ،ﰒ ﺇﻥ ﻭﻗﻊ ﺑﻐﲑ ﻣﺪﻋﻰ ﺑﻪ ﻛﺎﻥ ﻇﺎﻓﺮﹰﺍ
ﻭﺳﻴﺄﰐ ﺣﻜﻢ ﺍﻟﻈﱠﻔﺮ.
ﺠ ﹴﺮ ﰲ ﺷﺎﺭﻉ ،ﻭﻟﻮ ﻟﻌﻤﻮﻡ ﺍﻟﻨﻔﻊ ﻟﻠﻤﺴﻠﻤﲔ ،ﻛﺒﻨﺎﺀ ﺩﻛﱠﺔ، ﺱ ﺷ ]ﻓﺮﻉ[ :ﻳﺤﺮ ﻡ ﻋﻠﻰ ﻛ ﱢﻞ ﺃﺣﺪ ﹶﻏ ﺮ
ﺱﺤ ﱡﻞ ﺍﻟ ﻐ ﺮ
ﻀ ﺮ ﻓﻴﻪ ،ﻭﻟﻮ ﻟﺬﻟﻚ ﺃﻳﻀﺎﹰ ،ﻭﺇﻥ ﺍﻧﺘﻔﻰ ﺍﻟﻀﺮﺭ ﺣﺎﻻﹰ ،ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﺪﻛﺔ ﺑﻔﻨﺎﺀ ﺩﺍﺭﹺﻩ .ﻭﻳ ﻭﺇﻥ ﱂ ﻳ
ﻑ ﺭﻳ ﻌ ﻪ ﺑﻞ ﻳﻜﺮﻩ. ﺼ ﺮ
ﺑﹺﺎ ﹶﳌﺴﺠﺪ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻭ ﻟﻴ
ﺑﺎﺏ ﰲ ﺍﻟﻮﻛﺎﻟﺔ ﻭﺍﻟﻘﺮﺍﺽ
ﺴ ﻪ ﹶﻛ ﻌﺒﺪ ،ﻭﻓﹶﺎ ﺳ ﹴﻖ ﰲ ﻗﺒﻮ ﹺﻝ ﻧﹺﻜﺎﺡﹴ ،ﻭﻟﻮ ﺑﹺﻼ ﹺﺇ ﹾﺫ ﹶﻥ ﺳﻴﺪ ،ﻻ ﰲ ﺺ ﻣﺘ ﻤ ﱢﻜ ﹴﻦ ﻟﻨ ﹾﻔ ِ
ﺨ ﹴﺼ ﺢ ﻭﻛﺎﻟﹶﺔ( ﺷ
)ﺗ
ﺼ ﺢ )ﰲ ﻛ ﱢﻞ ﻋ ﹾﻘ ﺪ(:
ﺺ ﹶﺃ ﻣ ﺮ ﻩ ﺇﱃ ﺁ ﺧ ﺮ ﻓﻴﻤﺎ ﻳ ﹾﻘﺒ ﹸﻞ ﺍﻟﻨﻴﺎﺑﺔ ﻟﻴ ﹾﻔ ﻌﹶﻠ ﻪ ﰲ ﺣﻴﺎﺗﻪ ،ﹶﻓﺘ ﺨ ﹴ
ﺾ ﺷ ﺇﳚﺎﹺﺑﻪ ،ﻭﻫﻲ ﺗﻔﹾﻮﻳ
119
ﺐ .ﻭﰲ ﻗﹶﺒﺾﹴ، ﺴ ﹴﺦ( ﻛﺈﹺﻗﺎﻟﺔ ،ﻭ ﺭ ﺩ ﹺﺑ ﻌﻴ ﹴ
ﻕ ﻣﻨﺠﹺﺰ) ،ﻭ( ﰲ ﻛﻞ )ﹶﻓ
ﹶﻛﺒﻴﻊﹴ ،ﻭﻧﹺﻜﺎﺡﹴ ،ﻭ ﻫﺒﺔﹶ ،ﻭ ﺭ ﻫﻦﹴ ،ﻭﻃﹶﻼ ﹴ
ﺼ ﺢ
ﺼﻢ ،ﻭﹺﺇﻧﻤﺎ ﺗ ﳋ ﺽ ﻟﻠﺪﻳ ﹺﻦ ﺃﻭ ﺍﻟ ﻌﻴﻦﹺ ،ﻭﰲ ﹺﺇﺳﺘﻴﻔﺎ ِﺀ ﻋﻘﻮﺑ ﹶﺔ ﺁﺩﻣﻲ ،ﻭﺍﻟﺪﻋﻮﻯ ﻭﺍﳉﻮﺍﺏ ،ﻭﺇﹺﻥ ﹶﻛﺮﹺﻩ ﺍ ﹶﻭﺇ ﹾﻗﺒﺎ ﹴ
ﺼ ﺢ ﰲ ﺑﻴ ﹺﻊ ﻣﺎ
ﺍﻟﻮﻛﺎﻟﹶﺔ ﻓﻴﻤﺎ ﹸﺫ ﻛﺮ ،ﺇﻥ ﻛﺎ ﹶﻥ )ﻋﻠﻴﻪ ﻭﻻﻳ ﹰﺔ ﻟﻤﻮ ﱢﻛ ﹴﻞ( ﲟﻠﻜﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺣﲔ ﺍﻟﺘﻮﻛﻴﻞ ،ﻓﻼ ﻳ
ﻕ ﻣﻦ ﺳﻴﻨ ﻜﺤﻬﺎ ،ﻷﻧﻪ ﻻ ﻭﻻﻳﺔ ﻟ ﻪ ﻋﻠﻴ ﻪ ﺣﻴﻨﺌﺬ ،ﻭﻛﺬﺍ ﻟﻮ ﻭﻛﻞ ﻣﻦ ﻳﺰﻭﺝ ﻣﻮﻟﻴﺘ ﻪ ﺇﺫﺍ ﺳﻴﻤﻠ ﹸﻜ ﻪ ﻭﻃﹶﻼ
ﺖ ﻋ ﺪﺗﻬﺎ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻫﻨﺎ ،ﻟﻜﻦ ﺭﺟﺢ ﰲ ﺍﻟﺮﻭﺿﺔ ،ﰲ ﺍﻟﻨﻜﺎﺡ ،ﺍﻟﺼﺤﺔ. ﻀ ﺖ ﺃﻭ ﺍﻧ ﹶﻘ
ﹸﻃﻠ ﹾﻘ
ﻭﻛﺬﺍ ﻟﻮ ﻗﺎﻟﺖ ﻟﻪ ،ﻭﻫﻲ ﰲ ﻧﻜﺎﺡ ﺃﻭ ﻋﺪﺓ ،ﺃﺫﻧﺖ ﻟﻚ ﰲ ﺗﺰﻭﳚﻲ ﺇﺫﺍ ﺣﹶﻠ ﹾﻠﺖ ،ﻭﻟﻮ ﻋﱢﻠ ﻖ ﺫﻟﻚ ﻋﻠﻰ
ﻺﺫﹾﻥ) ،ﻻ( ﰲ )ﺇﻗﺮﺍﺭ( ﺃﻱ ﻻ ﻳﺼﺢ ﺍﻟﺘﻮﻛﻴ ﹸﻞ ﻓﻴﻪ، ﺍ ِﻹﻧﻘﻀﺎ ِﺀ ﺃﻭ ﺍﻟﻄﱠﻼﻕ ،ﹶﻓﺴﺪﺕ ﺍﻟﻮﻛﺎﻟﹶﺔ ،ﻭﻧ ﹶﻔ ﹶﺬ ﺍﻟﺘﺰﻭﻳﺞ ﻟ ِ
ﻚ ﻟﺘﻘ ﺮ ﻋﲏ ﻟﻔﻼﻥ ﺑﻜﺬﺍ ،ﻓﻴﻘﻮﻝ ﺍﻟﻮﻛﻴﻞ ﺃﻗﺮﺭﺕ ﻋﻨﻪ ﺑﻜﺬﺍ ،ﻷﻧﻪ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﺣﻖ، ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻐﲑﻩ :ﻭ ﱠﻛ ﹾﻠﺘ
ﺼ ﺪ ﺎ ﺗﻌﻈﻴ ﻢ ﺍﻟﱠﻠ ﻪ ﻓﻼ ﻳﻘﺒﻞ ﺍﻟﺘﻮﻛﻴﻞ ،ﻟﻜﻦ ﻳﻜﻮﻥ ﺍﳌﻮﻛﻞ ﻣ ﻘ ﺮﹰﺍ ﺑﺎﻟﺘﻮﻛﻴﻞ) ،ﻭ( ﻻ ﰲ )ﳝﲔ( ،ﻷﻥ ﺍﻟ ﹶﻘ
ﻕ ﹺﺑﺼﻔﺔ ،ﻭﻻ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ،ﺇﻟﹾﺤﺎﻗﹰﺎ ﳍﺎ ﺖ ﺍﻟﻌﺒﺎﺩﺓ .ﻭﻣﺜﻠﻬﺎ :ﺍﻟﻨﺬﹾﺭ ،ﻭﺗﻌﻠﻴﻖ ﺍﻟ ﻌﺘﻖ ﻭﺍﻟﻄﱠﻼ ﹺ ﺗﻌﺎﱃ ،ﻓﺄﺷﺒ ﻬ
ﺤ ﻤﻞ ﻋﻨﻪ ،ﻛﺤﺎﻛﻢ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻴﺴﺖ ﺗﻮﻛﻴﻼﹰ ،ﺑﻞ ﺍﳊﺎﺟﺔ ﺟﻌﻠﺖ ﺍﻟﺸﺎﻫﺪ ﺍﳌﺘ
ﺼ ﺢ ﺃﺩﻯ ﻋﻨﻪ ﻋﻨﺪ ﺣﺎﻛ ﹴﻢ ﺁﺧﺮ )ﻭ( ﻻ ﰲ )ﻋﺒﺎﺩﺓ( ،ﺇﻻ ﰲ ﺣﺞ ،ﻭﻋﻤﺮﺓ ،ﻭ ﹶﺫﺑ ﹴﺢ ﳓﻮ ﺃﺿﺤﻴﺔ ،ﻭﻻ ﺗ
ﺼﺮﻑ: ﺼ ﺢ ﻣﺒﺎﺷﺮﺗﻪ ﺍﳌﻮﻛﹶﻞ ﻓﻴﻪ ﰲ ﺍﻟﺘ ﺸ ﻌ ﺮ ﺑﺮﺿﺎ ﺍﳌ ﻮﻛﱢﻞ ﺍﻟﺬﻱ ﻳ ﺍﻟﻮﻛﺎﻟﹶﺔ ﺇﻻ )ﺑﺈﹺﳚﺎﺏ( ﻭﻫﻮ ﻣﺎ ﻳ
ﺝ ﻓﹸﻼﻧﺔ، ﻚ ﻣﻘﺎﻣﻲ ﻓﻴﻪ) ،ﺃﻭ ﹺﺑ ﻊ( ﻛﺬﺍ ،ﺃﻭ ﺯ ﻭ ﺖ ﹺﺇﹶﻟﻴﻚ ،ﺃﻭ ﹶﺃﻧﺒﺘﻚ ،ﺃﻭ ﺃﻗﹾﻤﺘ ﺿ ﻚ( ﰲ ﻛﺬﺍ ،ﺃﻭ ﹶﻓ ﻮ )ﻛﹶﻮ ﱠﻛﹶﻠﺘ
ﺖ ﺑﻴ ﺪ ﻙ ﻃﹶﻼﻗﹶﻬﺎ ﻭﹶﺃﻋﺘ ﻖ ﻓﹸﻼﻧﹰﺎ .ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ :ﻳﻮ َﺀ ﺧ ﹸﺬ ﻣﻦ ﻛﻼﻣﻬﻢ ﺻﺤﺔ ﻗﻮ ﹸﻝ ﻣ ﻦ ﻻ ﺃﻭ ﹶﻃﻠﱢﻘﹾﻬﺎ ،ﺃﻭ ﺃ ﻋ ﹶﻄﻴ
ﺝ ﺖ ﺍﻟﺰﻭ ﺤﻠﱠﻪ ،ﺇ ﹾﻥ ﻋﻴﻨ
ﺖ ﻟﻜ ﱢﻞ ﻋﺎﻗ ﺪ ﰲ ﺍﻟﺒﻠﺪ ﺃﻥ ﻳﺰﻭﺟﲏ .ﻗﺎﻝ ﺍﻷ ﹾﺫﺭﻋﻲ :ﻭﻫﺬﺍ ،ﺇﺫﺍ ﺻ ﺢ ﻣ ﱄ ﳍﺎ :ﺃ ﺫﻧ ﻭ ﱠ
ﺽ ﺇﹺﻻ ﺻﻴ ﻐ ﹰﺔ ﻓﻘﻂ .ﻭﺑﻨﺤﻮ ﺫﻟﻚ .ﺃﻓﱴ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻮﻛﺎﻟﺔ :ﺍﻟﻘﺒﻮﻝ ﻟﻔﻈﺎﹰ ،ﻟﻜﻦ ﻭﱂ ﺗ ﹶﻔ ﻮ
ﲔ ﻭﹺﻛﺎﻟﺘ ﻪ ﺣﲔ ﺍﻟﺘﺼﺮﻑ ،ﻛﻤﻦ ﺼﺮﻑ ﻏﲑ ﻋﺎﻟﻢ ﺑﺎﻟﻮﹺﻛﺎﻟﹶﺔ :ﺻﺢ ،ﺇﻥ ﺗﺒ ﻁ ﻋ ﺪ ﻡ ﺍﻟ ﺮ ﺩ ﻓﻘﻂ .ﻭﻟﻮ ﺗ ﻳﺸﺘ ﺮ ﹸ
ﺸﺮﻁ :ﻛﺈﺫﺍ ﺟﺎﺀ ﺭﻣﻀﺎﻥ ﻓﻘﺪ ﻭﻛﻠﺘﻚ ﰲ ﺼ ﺢ ﺗﻌﻠﻴ ﻖ ﺍﻟﻮﹺﻛﺎﻟﺔ ﹺﺑ ﻉ ﻣﺎ ﹶﻝ ﺃﺑﻴﻪ ﻇﺎﻧﹰﺎ ﺣﻴﺎﺗﻪ ﻓﺒﺎ ﹶﻥ ﻣﻴﺘﹰﺎ .ﻭﻻ ﻳ ﺑﺎ
ﻁ ﺍﳌﻌﻠﱠﻖ ،ﻛﺄﻥ ﻭﻛﱠﻠ ﻪ ﺑﻄﹶﻼﻕ ﺯﻭﺟ ﺔ ﺳﻴﻨ ﻜﺤﻬﺎ ،ﺃﻭ ﹺﺑﺒﻴ ﹺﻊ ﻋﺒ ﺪ ﻛﺬﺍ ،ﻓﻠﻮ ﺗﺼﺮﻑ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﺸﺮ
ﺝ ﺑ ﻌ ﺪ
ﺳﻴ ﻤﻠ ﹶﻜﻪ ،ﺃﻭ ﹺﺑﺘﺰﻭﻳ ﹺﺞ ﺑﻨﺘ ﻪ ﺇﺫﺍ ﹸﻃﱢﻠﻘﹾﺖ ﻭﺍﻋﺘﺪﺕ :ﹶﻓ ﹶﻄﹶﻠ ﻖ ﺑﻌﺪ ﺃ ﹾﻥ ﻧ ﹶﻜﺢ ،ﺃ ﻭ ﺑﺎﻉ ﺑﻌﺪ ﺃﻥ ﻣﻠﹶﻚ ،ﺃﻭ ﺯ ﻭ
ﳉﻌﻞ ﺍﳌﺴﻤﻰ ﺇﻥ ﻛﺎﻥ ﻼ ﺑﻌﻤﻮﻡ ﺍﻹِﺫﻥ .ﻭﺇﻥ ﻗﻠﻨﺎ ﹺﺑﻔﹶﺴﺎ ﺩ ﺍﻟﻮﻛﺎﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺳﻘﻮﻁ ﺍ ﹸ ﺍﻟ ﻌﺪﺓ ﻧ ﹶﻔ ﹶﺬ ﻋ ﻤ ﹰ
ﻑ ﻓﻘﻂ ،ﻛﹺﺒﻌﻪ ﻟﻜﻦ ﺑ ﻌ ﺪ ﺷﻬﺮ ،ﻭﺗﺄﻗﻴﺘﻬﺎ :ﻛﻮﻛ ﹾﻠﺘﻚ ﺇﱃ ﺷﻬﺮ ﺼ ﺮ ﺻ ﺢ ﺗﻌﻠﻴ ﻖ ﺍﻟﺘ
ﻭ ﻭﺟﻮﺏ ﹸﺃﺟﺮ ﺓ ﺍ ﳌﺜﹾﻞ ،ﻭ
ﺭﻣﻀﺎﻥ .ﻭﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻮﻛﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻮﻛﻞ ﻓﻴﻪ ﻣﻌﻠﻮﻣﹰﺎ ﻟﻠﻮﻛﻴﻞﹶ ،ﻭﻟﻮ ﺑ ﻮ ﺟﻪ ،ﻛﻮﻛﻠﺘﻚ ﰲ ﺑﻴﻊ ﺟﻤﻴﻊ
ﺃﻣﻮﺍﱄ ،ﻭ ﻋﺘ ﹺﻖ ﺃﺭﹺﻗﺎﺋﻲ ،ﻭﺇﹺﻥ ﱂ ﺗﻜﻦ ﺃﻣﻮﺍﻟﻪ ﻭﺃﺭﻗﺎﺅﻩ ﻣﻌﻠﻮﻣﺔ ،ﻟﻘﻠﺔ ﺍﻟﻐﺮ ﹺﺭ ﻓﻴﻪ ،ﲞﻼﻑ ﹺﺑ ﻊ ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ،
ﺐ
ﺾ ﻣﺎﱄ .ﻧﻌﻢ :ﻳﺼ ﺢ ﺑﻊ ،ﺃﻭ ﻫ ﻭﻓﺎﺭﹺﻕ ﺇﹺﺣﺪﻯ ﻋﺒﻴﺪﻱ ،ﺑﺄﻥ ﺍﻷﺣﺪ ﺻﺎﺩﻕ ﻋﻠﻰ ﻛﻞ ،ﻭﲞﻼﻑ ﺑﻊ ﺑﻌ
ﻚ ﰲ ﻛ ﱢﻞ ﻗﻠﻴ ﹴﻞ ﻭﻛﺜﲑﹴ ،ﺃﻭ ﰲ ﻛ ﱢﻞ ﺃﻣﻮﺭﻱ ،ﺃﻭ ﺗﺼﺮﻑ ﰲ
ﻣﻨﻪ ﻣﺎ ﺷﺌﺖ .ﻭﺗﺒﻄ ﹸﻞ ﰲ ﺍﹶﻬﻮﻝﹺ ،ﻛﻮ ﱠﻛ ﹾﻠﺘ
120
ﺼﺮﻑ ﻟﻨﻔﺴﻪ )ﺑﺜﻤﻦ ﺻ ﺢ ﻣﺒﺎ ﺷ ﺮﺗ ﻪ ﺍﻟﺘ
ﺃﻣﻮﺭﻱ ﻛﻴﻒ ﺷﺌﺖ ﻟﻜﺜﺮﺓ ﺍﻟﻐﺮﻭﺭ ﻓﻴﻪ )ﻭﺑﺎﻉ( ﻛﺎﻟﺸﺮﻳﻚ )ﻭﻛﻴﻞ(
ﻣﺜﹾﻞ( ﻓﺄﻛﺜ ﺮ )ﺣﺎ ﹰﻻ( ،ﻓﻼ ﻳﺒﻴ ﻊ ﻧﺴﻴﺌﹶﺔ ،ﻭﻻ ﺑﻐﲑ ﻧ ﹾﻘ ﺪ ﺍﻟﺒﻠﺪ ،ﻭﻻ ﺑ ﻐﺒ ﹴﻦ ﻓﺎﺣﺶ ،ﺑﺄﻥ ﻻ ﳛﺘﻤﻞ ﻏﺎﻟﺒﺎﹰ ،ﻓﺒﻴﻊ ﻣﺎ
ﺼﺮﻓﻪ ،ﻭﺿﻤﻦ ﺴ ﺪ ﺗ
ﻳﺴﺎﻭﻱ ﻋﺸﺮﺓ ﺑﺘﺴﻌﺔ :ﻣﺤﺘﻤﻞ ،ﻭﺑﺜﻤﺎﻧﹺﻴﺔ :ﻏﲑ ﳏﺘﻤﻞ .ﻭﻣﱴ ﺧﺎﻟﻒ ﺷﻴﺌﹰﺎ ﳑﺎ ﺫﻛﺮ ﹶﻓ
ﺾ ﺍﳌﹸﺸﺘﺮﻱ ،ﻓﺈﹺﻥ ﺑﻘﻲ :ﺍ ﺳﺘﺮﺩﻩ ،ﻭﻟﻪ ﺣﻴﻨﺌ ﺬ ﺑﻴ ﻌ ﻪ ﺑﺎﻹِﺫﻥ ﺍﻟﺴﺎﺑﻖ،ﻗﻴ ﻤﺘﻪ ﻳﻮ ﻡ ﺍﻟﺘﺴﻠﻴﻢ ،ﻭﻟﻮ ﻣﺜﻠﻴﺎﹰ ،ﺇﹺﻥ ﹸﺃ ﹾﻗﹺﺒ
ﻭﻗﺒﺾ ﺍﻟﺜﱠﻤﻦ ،ﻭﻻ ﻳﻀﻤﻨ ﻪ .ﻭﺇﻥ ﺗﻠﻒ ،ﻏﺮﻡ ﺍﳌﻮﻛﻞ ﺑﺪﻟﻪ ﺍﻟﻮﻛﻴﻞ ﺃﻭ ﺍﳌﺸﺘﺮﻱ ﻭﺍﻟﻘﺮﺍﺭ ﻋﻠﻴﻪ .ﻭﻫﺬﺍ ﻛﻠﻪ،
)ﺇﺫﺍ ﺃﻃﻠﻖ ﺍﳌﻮﻛﻞ( ﺍﻟﻮﻛﺎﻟﺔ ﰲ ﺍﻟﺒﻴﻊ ،ﺑﺄﻥ ﱂ ﻳﻘﻴﺪ ﺑﺜﻤﻦ ،ﻭﻻ ﺣﻠﻮﻝ ،ﻭﻻ ﺗﺄﺟﻴﻞ ،ﻭﻻ ﻧﻘﺪ ،ﻭﺇﻥ ﻗﻴﺪ
ﺑﺸﻲﺀ ،ﺍﺗﺒﻊ.
]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎﻝ ﻟﻮﻛﻴﻠﻪ ﺑﻌﻪ ﺑﻜﻢ ﺷﺌﺖ ،ﻓﻠﻪ ﺑﻴﻌﻪ ﺑﻐﱭ ﻓﺎﺣﺶ ،ﻻ ﺑﻨﺴﻴﺌﺔ ،ﻭﻻ ﺑﻐﲑ ﻧﻘﺪ ﺍﻟﺒﻠﺪ ،ﺃﻭ
ﲟﺎ ﺷﺌﺖ ،ﺃﻭ ﲟﺎ ﺗﺮﺍﻩ ،ﻓﻠﻪ ﺑﻴﻌﻪ ﺑﻐﲑ ﻧﻘﺪ ﺍﻟﺒﻠﺪ ،ﻻ ﺑﻐﱭ ،ﻭﻻ ﺑﻨﺴﻴﺌﺔ ،ﺃﻭ ﺑﻜﻴﻒ ﺷﺌﺖ ﻓﻠﻪ ﺑﻴﻌﺔ ﺑﻨﺴﻴﺌﺔ ،ﻻ
ﺑﻐﱭ ،ﻭﻻ ﺑﻐﲑ ﻧﻘﺪ ﺍﻟﺒﻠﺪ ،ﺃﻭ ﲟﺎ ﻋ ﺰ ﻭﻫﺎﻥ ،ﻓﻠﻪ ﺑﻴﻌﻪ ﺑﻌﺮﺽ ﻭﻏﱭ ،ﻻ ﺑﻨﺴﻴﺌﺔ) ،ﻭﻻ ﻳﺒﻴﻊ( ﺍﻟﻮﻛﻴﻞ ﻟﻨﻔﺴﻪ
ﻭﻣﻮﻟﻴﻪ ،ﻭﺇﻥ ﺃﺫﻥ ﻟﻪ ﰲ ﺫﻟﻚ ،ﻭﻗﺪﺭ ﻟﻪ ﺑﺎﻟﺜﻤﻦ ،ﺧﻼﻓﹰﺎ ﻻﺑﻦ ﺍﻟﺮﻓﻌﺔ ،ﻻﻣﺘﻨﺎﻉ ﺍﲢﺎﺩ ﺍﳌﻮﺟﺐ ﻭﺍﻟﻘﺎﺑﻞ ،ﻭﺇﻥ
ﺍﻧﺘﻔﺖ ﺍﻟﺘﻬﻤﺔ ،ﲞﻼﻑ ﺃﺑﻴﻪ ﻭﻭﻟﺪﻩ ﺍﻟﺮﺷﻴﺪ ،ﻭﻻ ﻳﺼﺢ ﺍﻟﺒﻴﻊ ﺑﺜﻤﻦ ﺍﳌﺜﻞ ﻣﻊ ﻭﺟﻮﺩ ﺭﺍﻏﺐ ﺑﺰﻳﺎﺩﺓ ﻻ ﻳﺘﻐﺎﺑﻦ
ﲟﺜﻠﻬﺎ ﺇﻥ ﻭﺛﻖ ﺑﻪ ،ﻗﺎﻝ ﺍﻷﺫﺭﻋﻲ :ﻭﱂ ﻳﻜﻦ ﳑﺎﻃﻼﹰ ،ﻭﻻ ﻣﺎﻟﻪ ﺃﻭ ﻛﺴﺒﻪ ﺣﺮﺍﻣﺎﹰ ،ﺃﻱ ﻫﻮ ﻛﻠﻪ ،ﺃﻭ ﺃﻛﺜﺮﻩ،
ﻓﺈﹺﻥ ﻭﺟﺪ ﺭﺍﻏﺐ ﺑﺎﻟﺰﻳﺎﺩﺓ ﰲ ﲦﻦ ﺧﻴﺎﺭ ﺍﻠﺲ ﺃﻭ ﺍﻟﺸﺮﻁ ﻭﻟﻮ ﻟﻠﻤﺸﺘﺮﻱ ﻭﺣﺪﻩ ﻭﱂ ﻳﺮﺽ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻓﺴﺦ
ﺍﻟﻮﻛﻴﻞ ﺍﻟﻌﻘﺪ ﻭﺟﻮﺑﺎﹰ ،ﺑﺎﻟﺒﻴﻊ ،ﻟﻠﺮﺍﻏﺐ ﺑﺎﻟﺰﻳﺎﺩﺓ ،ﻭﺇﻻ ﺍﻧﻔﺴﺦ ﺑﻨﻔﺴﻪ ﻭﻻ ﻳﺴﻠﻢ ﺍﻟﻮﻛﻴﻞ ﺑﺎﻟﺒﻴﻊ ﲝﺎ ﹼﻝ ﺍﳌﺒﻴﻊ
ﺣﱴ ﻳﻘﺒﺾ ﺍﻟﺜﻤﻦ ﺍﳊﺎﻝﱠ ،ﻭﺇﻻ ﺿﻤﻦ ﻟﻠﻤﻮﻛﻞ ﻗﻴﻤﺔ ﺍﻟﺒﻴﻊ ،ﻭﻟﻮ ﻣﺜﻠﻴﺎﹰ) ،ﻭﻟﻴﺲ ﻟﻪ( ﺃﻱ ﻟﻠﻮﻛﻴﻞ ﺑﺎﻟﺸﺮﺍﺀ
)ﺷﺮﺍﺀ ﻣﻌﻴﺐ( ﻻﻗﺘﻀﺎﺀ ﺍﻹِﻃﻼﻕ ﻋﺮﻓﹰﺎ ﺍﻟﺴﻠﻴﻢ )ﻭﻭﻗﻊ( ﺍﻟﺸﺮﺍﺀ )ﻟﻪ( ﺃﻱ ﻟﻠﻮﻛﻴﻞ )ﺇﻥ ﻋﻠﻢ( ﺍﻟﻌﻴﺐ ﻭﺍﺷﺘﺮﺍﻩ
ﺑﺜﻤﻦ ﰲ ﺍﻟﺬﻣﺔ ،ﻭﺇﻥ ﺳﺎﻭﻯ ﺍﳌﺒﻴﻊ ﺍﻟﺜﻤﻦ ﺇﻻ ﺇﺫﺍ ﻋﻴﻨﻪ ﺍﳌﻮﻛﻞ ،ﻭﻋﻠﻢ ﺑﻌﻴﺒﻪ ،ﻓﻴﻘﻊ ﻟﻪ ،ﻛﻤﺎ ﺇﺫﺍ ﺍﺷﺘﺮﺍﻩ ﺑﺜﻤﻦ
ﻼ ﺑﻌﻴﺒﻪ ،ﻭﺇﻥ ﱂ ﻳﺴﺎ ﹺﻭ ﺍﳌﺒﻴﻊ ﺍﻟﺜﻤﻦ ،ﻭﻋﻠﻢ ﳑﺎ ﻣ ﺮ ﺃﻧﻪ ﺣﻴﺚ ﱂ ﻳﻘﻊ ﻟﻠﻤﻮﻛﻞ،ﰲ ﺍﻟﺬﻣﺔ ،ﺃﻭ ﺑﻌﲔ ﻣﺎﻟﻪ ﺟﺎﻫ ﹰ
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﻋﲔ ﻣﺎﻟﻪ ،ﺑﻄﻞ ﺍﻟﺸﺮﺍﺀ ،ﻭﺇﻻ ﻭﻗﻊ ﻟﻠﻮﻛﻴﻞ .ﻭﳚﻮﺯ ﻟﻌﺎﻣﻞ ﺍﻟﻘﺮﺍﺽ ﺷﺮﺍﺅﻩ ،ﻷﻥ ﺍﻟﻘﺼﺪ
ﰒ ﺍﻟﺮﺑﺢ ،ﻭﻗﻀﻴﺘﻪ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻫﻨﺎ ﺍﻟﺮﺑﺢ ﺟﺎﺯ ،ﻭﻫﻮ ﻛﺬﻟﻚ ،ﻭﻟﻜﻞ ﻣﻦ ﺍﳌﻮﻛﻞ ﻭﺍﻟﻮﻛﻴﻞ ،ﰲ
ﺻﻮﺭﺓ ﺍﳉﻬﻞ ،ﺭ ﺩ ﺑﻌﻴﺐ ،ﻻ ﻟﻮﻛﻴﻞ ﺇﻥ ﺭﺿﻲ ﺑﻪ ﻣﻮﻛﻞ .ﻭﻟﻮ ﺩﻓﻊ ﻣﻮﻛﻠﻪ ﺇﹺﻟﻴﻪ ﻣﺎ ﹰﻻ ﻟﻠﺸﺮﺍﺀ ،ﻭﺃﻣﺮﻩ
ﺑﺘﺴﻠﻴﻤﻪ ﰲ ﺍﻟﺜﻤﻦ ،ﻓﺴﻠﻢ ﻣﻦ ﻋﻨﺪﻩ ،ﻓﻤﺘﱪﻉ ،ﺣﱴ ﻭﻟﻮ ﺗﻌﺬﺭ ﻣﺎﻝ ﺍﳌﻮﻛﻞ ،ﻟﻨﺤﻮ ﻏﻴﺒﺔ ﻣﻔﺘﺎﺡ ،ﺇﺫ ﳝﻜﻨﻪ
ﺍ ِﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺃﻧﻪ ﺃﺩﻯ ﻋﻨﻪ ﻟﲑﺟﻊ ﺃﻭ ﺇﺧﺒﺎﺭ ﺍﳊﺎﻛﻢ ﺑﺬﻟﻚ ،ﻓﺈﹺﻥ ﱂ ﻳﺪﻓﻊ ﻟﻪ ﺷﻴﺌﺎﹰ ،ﺃﻭ ﱂ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺘﺴﻠﻴﻢ
ﻓﻴﻪ ،ﺭﺟﻊ ﻟﻠﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺇﺫﻧﻪ ﻟﻪ ﰲ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻨﻪ) ،ﻭﻻ( ﻟﻪ )ﺗﻮﻛﻴﻞ ﺑﻼ ﺇﺫﻥ( ﻣﻦ ﺍﳌﻮﻛﻞ )ﻓﻴﻤﺎ ﻳﺘﺄﺗﻰ
ﻣﻨﻪ( ﻷﻧﻪ ﱂ ﻳﺮﺽ ﺑﻐﲑﻩ .ﻧﻌﻢ ،ﻟﻮ ﻭﻛﻠﻪ ﰲ ﻗﺒﺾ ﺩﻳﻦ ﻓﻘﺒﻀﻪ ،ﻭﺃﺭﺳﻠﻪ ﻣﻊ ﺃﺣﺪ ﻣﻦ ﻋﻴﺎﻟﻪ ،ﱂ ﻳﻀﻤﻦ
ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳉﻮﺭﻱ ،ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﻢ ،ﺃﻭﻻﺩﻩ ﻭﳑﺎﻟﻴﻜﻪ ،ﻭﺯﻭﺟﺎﺗﻪ ،ﲞﻼﻑ ﻏﲑﻫﻢ،
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ﻭﻣﺜﻠﻪ ،ﺇﺭﺳﺎﻝ ﳓﻮ ﻣﺎ ﺍﺷﺘﺮﺍﻩ ﻟﻪ ﻣﻊ ﺃﺣﺪﻫﻢ ،ﻭﺧﺮﺝ ﺑﻘﻮﱄ ﻓﻴﻤﺎ ﻳﺘﺄﺗﻰ ﻣﻨﻪ :ﻣﺎ ﱂ ﻳﺘﺄﺕ ﻣﻨﻪ ،ﻟﻜﻮﻧﻪ
ﻳﺘﻌﺴﺮ ﻋﻠﻴﻪ ﺍﻹِﺗﻴﺎﻥ ﺑﻪ ﻟﻜﺜﺮﺗﻪ ،ﺃﻭ ﻟﻜﻮﻧﻪ ﻻ ﳛﺴﻨﻪ ،ﺃﻭ ﻻ ﻳﻠﻴﻖ ﺑﻪ ،ﻓﻠﻪ ﺍﻟﺘﻮﻛﻴﻞ ﻋﻦ ﻣﻮﻛﻠﻪ ،ﻻ ﻋﻦ
ﻧﻔﺴﻪ ،ﻭﻗﻀﻴﺔ ﺍﻟﺘﻌﻠﻴﻞ ﺍﳌﺬﻛﻮﺭ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺘﻮﻛﻴﻞ ﻋﻨﺪ ﺟﻬﻞ ﺍﳌﻮﻛﻞ ﲝﺎﻟﻪ .ﻭﻟﻮ ﻃﺮﺃ ﻟﻪ ﺍﻟﻌﺠﺰ ﻟﻄﺮﻭ ﳓﻮ
ﻣﺮﺽ ﺃﻭ ﺳﻔﺮ ،ﱂ ﳚﺰ ﻟﻪ ﺃﻥ ﻳﻮﻛﱢﻞ ،ﻭﺇﺫﺍ ﻭﻛﻞ ﺍﻟﻮﻛﻴﻞ ﺑﺈﹺﺫﻥ ﺍﳌﻮﻛﻞ ،ﻓﺎﻟﺜﺎﱐ ﻭﻛﻴﻞ ﺍﳌﻮﻛﻞ ،ﻓﻼ ﻳﻌﺰﻟﻪ
ﺍﻟﻮﻛﻴﻞ .ﻓﺈﹺﻥ ﻗﺎﻝ ﺍﳌﻮﻛﻞ ،ﻭ ﱢﻛﻞ ﻋﻨﻚ ،ﻓﻔﻌﻞ ،ﻓﺎﻟﺜﺎﱐ ﻭﻛﻴﻞ ﺍﻟﻮﻛﻴﻞ ،ﻷﻧﻪ ﻣﻘﺘﻀﻲ ﺍﻹِﺫﻥ ،ﻓﻴﻨﻌﺰﻝ ﺑﻌﺰﻟﻪ،
ﻭﻳﻠﺰﻡ ﺍﻟﻮﻛﻴﻞ ﺃﻥ ﻻ ﻳﻮﻛﻞ ﺇﹺﻻ ﺃﻣﻴﻨﺎﹰ ،ﻣﺎ ﱂ ﻳﻌﲔ ﻟﻪ ﻏﲑﻩ ﻣﻊ ﻋﻠﻢ ﺍﳌﻮﻛﻞ ﲝﺎﻟﻪ ،ﺃﻭ ﱂ ﻳﻘﻞ ﻟﻪ ﻭﻛﱠﻞ ﻣﻦ
ﺷﺌﺖ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻛﻤﺎ ﻟﻮ ﻗﺎﻟﺖ ﻟﻮﻟﻴﻬﺎ :ﺯﻭﺟﲏ ﳑﻦ ﺷﺌﺖ ،ﻓﻠﻪ ﺗﺰﻭﳚﻬﺎ ﻣﻦ ﻏﲑ ﺍﻟﻜﻒﺀ ﺃﻳﻀﺎﹰ،
ﻭﻗﻮﻟﻪ ﻟﻮﻛﻴﻠﻪ ﰲ ﺷﻲﺀ ،ﺍﻓﻌﻞ ﻓﻴﻪ ﻣﺎ ﺷﺌﺖ ،ﺃﻭ ﹸﻛ ﹼﻞ ﻣﺎ ﺗﻔﻌﻠﻪ ﺟﺎﺋﺰ ،ﻟﻴﺲ ﺇﺫﻧﹰﺎ ﰲ ﺍﻟﺘﻮﻛﻴﻞ.
]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎﻝ ﺑﻊ ﻟﺸﺨﺺ ﻣﻌﲔ ﻛﺰﻳﺪ ،ﱂ ﺑﻴﻊ ﻣﻦ ﻏﲑﻩ ،ﻭﻟﻮ ﻭﻛﻴﻞ ﺯﻳﺪ ،ﺃﻭ ﺑﺸﻲﺀ ﻣﻌﲔ ﻣﻦ
ﺍﳌﺎﻝ ،ﻛﺎﻟﺪﻳﻨﺎﺭ ،ﱂ ﻳﺒﻊ ﺑﺎﻟﺪﺭﺍﻫﻢ ،ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ،ﺃﻭ ﰲ ﻣﻜﺎ ﻥ ﻣﻌﻴﻦ ،ﺗﻌﲔ ،ﺃﻭ ﰲ ﺯﻣﺎ ﻥ ﻣﻌﻴﻦ ،ﻛﺸﻬﺮ
ﻛﺬﺍ ،ﺃﻭ ﻳﻮﻡ ﻛﺬﺍ ،ﺗ ﻌﻴﻦ ﺫﻟﻚ ،ﻓﻼ ﻳﺠﻮ ﺯ ﻗﺒﻠﻪ ،ﻭﻻ ﺑ ﻌ ﺪﻩ ،ﻭﻟﻮ ﰲ ﺍﻟﻄﱠﻼﻕﹺ ،ﻭﺇﻥ ﱂ ﻳﺘﻌﻠﱠﻖ ﺑﹺﻪ ﹶﻏ ﺮﺽ،
ﻕ ﺇﺫﺍ ﺟﺎﺀ ﺭﺃﺱ ﺍﻟﺸﻬﺮ ﹶﻓﹶﺄ ﻣ ﺮ ﺯﻭﺟﱵ ﺑﻴ ﺪﻙ ،ﻭﱂ ﻳﺮﺩ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺮﺃﺳﻪ ،ﻓﻠﻪ ﺇﻳﻘﺎ ﻋ ﻪ ﺑﻌﺪﻩ، ﻼ ﺑﺎ ِﻹﺫﹾﻥ ،ﻭﻓﺎ ﺭ
ﻋﻤ ﹰ
ﺼ ﺮ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ،ﺩﻭﻥ ﻏﲑﻩ ،ﻭﻟﻴﻠ ﹶﺔ ﺍﻟﻴﻮﻡ ،ﻣﺜﻠﻪ ﺇﻥ ﺍ ﺳﺘﻮﻯ ﳉ ﻤﻌﺔ ،ﻓﺈﹺﻧﻪ ﻳﻘﺘﻀﻲ ﺣ ﲞﻼﻑ ﹶﻃﱢﻠﻘﹾﻬﺎ ﻳﻮ ﻡ ﺍ ﹸ
ﺍﻟﺮﺍﻏﺒﻮ ﹶﻥ ﻓﻴﻬﻤﺎ .ﻭﻟﻮ ﻗﺎﻝ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﺃﻭ ﺍﻟﻌﻴﺪ ﻣﺜﻼﹰ ،ﺗﻌﲔ ﺃﻭﻝ ﺟﻤ ﻌ ﺔ ﺃﻭ ﻋﻴ ﺪ ﻳﻠﻘﺎﻩ ،ﻭﺇﳕﺎ ﻳﺘﻌﲔ ﺍﳌﻜﺎﻥ،
ﺇﺫﺍ ﱂ ﻳﻘ ﺪ ﺭ ﺍﻟﺜﱠﻤﻦ ،ﺃﻭ ﻧﻬﺎ ﻩ ﻋﻦ ﹶﻏﻴﺮﻩ ،ﻭﺇﻻ ﺟﺎ ﺯ ﺍﻟﺒﻴﻊ ﰲ ﻏﲑﻩ) .ﻭﻫﻮ( ﺃﻱ ﺍﻟﻮﻛﻴﻞ ﻭﻟﻮ ﲜﻌﻞ )ﺃﻣﲔ( ﻓﻼ
ﻕ ﺑﻴﻤﻴﻨﻪ ﰲ ﺩﻋﻮﻯ ﺍﻟﺘﻠﹶﻒ ﻭﺍﻟ ﺮ ﺩ ﻋﻠﻰ ﺍﳌﻮﻛﻞ ،ﻷﻧﻪ ﺍﹾﺋﺘﻤﻨﻪ ﲞﻼﻑ ﺼ ﺪ
ﻀ ﻤ ﻦ ﻣﺎ ﺗﻠﹶﻒ ﰲ ﻳﺪﻩ ﺑﻼ ﺗﻌﺪ ،ﻭﻳ ﻳ
ﻕ ﺍﻟﺮﺳﻮ ﹸﻝ ﺑﻴﻤﻴﻨﻪ ،ﻭﻟ ﻮ ﱠﻛﹶﻠ ﻪ ﺑﻘﻀﺎ ِﺀ ﺩﻳﻦ ﻓﻘﺎﻝ ﹶﻗﻀﻴﺘﻪ ،ﻭﺃﻧﻜﺮ ﺼ ﺪ
ﺍﻟﺮ ﺩ ﻋﻠﻰ ﻏﲑ ﺍﳌﻮﻛﻞ ﻛﺮﺳﻮﻟﻪ ،ﹶﻓﻴ
ﺤ ﻖ ﺑﻴﻤﻴﻨﻪ ،ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻘﻀﺎﺀ ﻓﻴﺤﻠﻒ ،ﻭﻳﻄﺎﻟﺐ ﺍﳌﻮﻛﻞ ﻓﻘﻂ. ﺤ ﻖ ﺩﻓﹾﻌﻪ ﺇﹺﻟﻴﻪ ﺻﺪﻕ ﺍﳌﺴﺘ ﺍﳌﺴﺘ
)ﻓﺈﹺﻥ ﺗﻌﺪﻯ( ﻛﺄﻥ ﺭﻛﺐ ﺍﻟﺪﺍﺑﺔ ﻭﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺗﻌﺪﻳﹰﺎ) :ﺿﻤﻦ( ﻛﺴﺎﺋﺮ ﺍﻷُﻣﻨﺎﺀ ،ﻭﻣﻦ ﺍﻟﺘﻌﺪﻱ ،ﺃﻥ ﻳﻀﻴ ﻊ
ﻑ ﺍﳌﻮﻛﱠﻞ ﻓﻴﻪ. ﺿ ﻌ ﻪ ﲟﺤﻞ ﰒ ﻧﺴِﻴ ﻪ ﻭﻻ ﻳﻨﻌﺰ ﹸﻝ ﺑﺘﻌﺪﻳﻪ ﺑﻐﲑ ﺇﺗﻼ ﻣﻨﻪ ﺍﳌﺎﻝ ﻭﻻ ﻳﺪﺭﻱ ﻛﻴﻒ ﺿﺎﻉ ،ﺃﻭ ﻭ
ﺿ ﻤﻨﻪ ﺍ ﹸﳌ ﺮﺳﻞ ،ﻻ ﺍﻟﺮﺳﻮﻝ. ﻭﻟﻮ ﺃﺭﺳﻞ ﺇﱃ ﺑﺰﺍ ﹴﺯ ﻟﻴﺄﺧﺬ ﻣﻨﻪ ﺛﻮﺑﹰﺎ ﺳﻮﻣﹰﺎ ﻓﺘﻠﻒ ﰲ ﺍﻟﻄﱠﺮﻳﻖ :
]ﻓﺮﻉ[ :ﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﺃﺻﻞ ﺍﻟﻮﻛﺎﻟﺔ ﺑﻌﺪ ﺍﻟﺘﺼﺮﻑ ،ﻛﻮﻛﱠﻠﺘﲏ ﰲ ﻛﺬﺍ ،ﻓﻘﺎﻝ ﻣﺎ ﻭﻛﹼﻠﺘﻚ .ﺃﻭ ﰲ
ﺻﻔﺘﻬﺎ ،ﺑﺄﻥ ﻗﺎﻝ ﻭﻛﱠﻠﺘﲏ ﺑﺎﻟﺒﻴ ﹺﻊ ﻧﺴﻴﺌﹶﺔ ،ﺃﻭ ﺑﺎﻟﺸﺮﺍﺀ ﺑﻌﺸﺮﻳﻦ ،ﻓﻘﺎﻝ :ﺑﻞ ﻧﻘﺪﺍﹰ ،ﺃﻭ ﺑ ﻌﺸﺮﺓ ،ﺻﺪﻕ ﺍﳌﻮﻛﻞ
ﺑﻴﻤﻴﻨﻪ ﰲ ﺍﻟﻜﻞ ﻷﻥ ﺍﻷﺻﻞ ﻣ ﻌ ﻪ ) ﻭﻳﻨ ﻌ ﹺﺰ ﹶﻝ( ﺍﻟﻮﻛﻴ ﹸﻞ )ﹺﺑ ﻌ ﺰ ﹺﻝ ﺃﺣﺪﳘﺎ( ﺃﻱ ﺑﺄﻥ ﻳ ﻌﺰﹺﻝ ﺍﻟﻮﻛﻴ ﹸﻞ ﻧﻔﹾﺴﻪ ،ﺃﻭ
ﺖ ﺍﻟﻮﻛﺎﻟﺔ ،ﺃﻭ ﺃﺑ ﹶﻄﻠﹾﺘﻬﺎ ،ﺃﻭ ﹶﺃ ﺯﹾﻟﺘﻬﺎ ،ﻭﺇﻥ ﱂ ﻳ ﻌﻠﹶﻢﺨ ﻳ ﻌ ﹺﺰﹶﻟ ﻪ ﺍﳌﹸﻮﻛﻞ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﹺﺑﻠﹶﻔﻆ ﺍﻟ ﻌﺰﻝ ﺃ ﻡ ﻻ ،ﹶﻛﻔﹶﺴ
ﻑ )ﲟ ﻮﺕ ،ﺃﻭ ﺟﻨﻮ ﻥ( ﺣﺼﻼ َﻷ ﺣﺪﳘﺎ ،ﻭﺇﻥ ﺍﳌﻌﺰﻭﻝ) .ﻭ( ﻳﻨﻌﺰﻝ ﺃﻳﻀﺎﹰ ،ﲞﺮﻭﺝ ﺃ ﺣﺪﳘﺎ ﻋﻦ ﺃﻫﻠﻴﺔ ﺍﻟﺘﺼ ﺮ
ﻉ ﺃﻭ
ﻚ ﺍﳌﻮﻛﻞ ﻋﻤﺎ ﻭﻛﱢﻞ ﻓﻴﻪ ﺃﻭ ﻣﻨ ﹶﻔ ﻌﺘﻪ ،ﻛﺄﻥ ﺑﺎ
ﺕ ﻣﺪﺓ ﺍﳉﻨﻮﻥ ،ﻭﺯﻭﺍ ﹸﻝ ﻣ ﹾﻠ
ﺼ ﺮ
ﱂ ﻳﻌﻠﻢ ﺍﻵﺧﺮ ﺑﻪ ،ﻭﻟﻮ ﹶﻗ
122
ﻭﻗﹶﻒ ﺃﻭ ﺁﺟﺮ ﺃﻭ ﺭﻫﻦ ﺃﻭ ﺯﻭﺝ ﺃﹶﻣﺔ .ﻭﻻ ﻳﺼﺪﻕ ﺍﳌﻮﻛﻞ )ﺑﻌﺪ ﺗﺼﺮﻑ( ﺃﻱ ﺗﺼﺮﻑ ﺍﻟﻮﻛﻴﻞ ﰲ ﻗﻮﻟﻪ
ﺻﻮﺭﺗﻪ ﺇﺫﺍ ﺃﻧﻜﺮ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻌﺰﻝ ،ﻓﺈﹺﻥ ﻭﺍﻓﻘﻪ ﺖ ﻋ ﺰﹾﻟﺘﻪ )ﺇﻻ ﺑﺒﻴﻨﺔ( ﻳﻘﻴﻤﻬﺎ ﻋﻠﻰ ﺍﻟ ﻌ ﺰ ﹺﻝ .ﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ :ﻭ ﻛﻨ
ﻋﻠﻰ ﺍﻟﻌﺰﻝ ﻟﻜﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﺘﺼﺮﻑ ﻓﻬﻮ ﻛﺪﻋﻮﻯ ﺍﻟﺰﻭﺝ ﺗﻘﺪﻡ ﺍﻟ ﺮﺟﻌﺔ ﻋﻠﻰ ﺍﻧﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ ،ﻭﻓﻴﻪ
ﻼ ﰲ ﻋﲔ ﻣﺎ ﹺﻝ ﻣﻮﻛﻠﻪ ،ﺑﻄﹸﻞ، ﻑ ﻭﻛﻴ ﹲﻞ ﺃﻭ ﻋﺎ ﻣ ﹲﻞ ﺑﻌﺪ ﺍﻧ ﻌﺰﺍﻟﻪ ﺟﺎ ﻫ ﹰﺼ ﺮ ﺗﻔﺼﻴ ﹲﻞ ﻣﻌﺮﻭﻑ ،ﺍﻧﺘﻬﻰ .ﻭﻟ ﻮ ﺗ
ﺿ ﻤﻨﻬﺎ ﺇﻥ ﺳﻠﱠﻤﻬﺎ ،ﺃﻭ ﰲ ﺫﻣﺘﻪ ﺍﻧ ﻌﻘﹶﺪ ﻟﻪ.
ﻭ
]ﻓﺮﻭﻉ[ :ﻟﻮ ﻗﺎﻝ ﳌﹸﺪﻳﻨ ﻪ ﺇﺷﺘﺮ ﱄ ﻋﺒﺪﹰﺍ ﲟﺎ ﰲ ﺫﻣﺘﻚ ،ﹶﻓ ﹶﻔ ﻌﻞﹶ ،ﺻ ﺢ ﻟﻠﻤ ﻮﻛﱢﻞ ،ﻭﺑﺮﻯﺀ ﺍﳌﹶﺪﻳﻦ ،ﻭﺇﻥ
ﺗﻠﻒ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻭﻟﻮ ﻗﺎﻝ ﳌﹶﺪﻳﻨ ﻪ :ﺃﻧﻔﻖ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﺍﻟﻔﹸﻼﱐ ﻛﻞ ﻳﻮﻡ ﺩﺭﳘﹰﺎ ﻣﻦ ﺩﻳﲏ ﺍﻟﺬﻱ ﻋﻠﻴﻚ،
ﻓﻔﻌﻞ ،ﺻﺢ ،ﻭﺑﺮﻯﺀ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﻀﻬﻢ :ﻳﻮﺍﻓﻘﻪ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﻟﻮ ﺃ ﻣ ﺮ ﻣﺪﻳﻨ ﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻪ ﹺﺑ ﺪﻳﻨﹺﻪ
ﻒ ﰲ ﻳﺪﻩ :ﺑﺮﻱ ٌﺀ ﻣﻦ ﺍﻟﺪﻳﻦ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻮﻛﻴﻠﻪ :ﺑ ﻊ ﻫﺬﻩ ﻃﻌﺎﻣﺎﹰ ،ﻓﻔﻌﻞ ،ﻭﺩﻓﻊ ﺍﻟﺜﻤﻦ ﻭﻗﺒﺾ ﺍﻟﻄﱠﻌﺎﻡ ،ﻓﺘﹶﻠ
ﺼﺪ ،ﻋﻨﺪ ﺃﻣﲔ ،ﻣﻦ ﺣﺎﻛﻢ ﻓﻌﲑﻩ ،ﺇﺫ ﹺﺑﺒﻠ ﺪ ﻛﺬﺍ ،ﻭﺍﺷﺘﺮ ﱄ ﺑﺜ ﻤﻨﹺﻬﺎ ﻗﻨﺎ ،ﺟﺎﺯ ﻟﻪ ﺇﹺﻳﺪﺍﻋﻬﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﺃﻭ ﺍ ﹶﳌ ﹾﻘ
ﺍﻟﻌﻤﻞ ﻏﲑ ﻻﺯﻡ ﻟﻪ ،ﻭﻻ ﺗﻐﺮﻳﺮ ﻣﻨﻪ ،ﺑﻞ ﺍﳌﺎﻟﻚ ﻫﻮ ﺍﳌﺨﺎﻃﺮ ﲟﺎﻟﻪ ،ﻭﻣﻦ ﰒ ﻟﻮ ﺑﺎﻋﻬﺎ ،ﱂ ﻳﻠ ﺰ ﻣ ﻪ ﺷﺮﺍ ُﺀ ﺍﻟ ﻘﻦ،
ﻭﻟﻮ ﺍ ﺷﺘﺮﺍﻩ ،ﱂ ﻳﻠ ﹺﺰ ﻣ ﻪ ﺭﺩﻩ ،ﺑﻞ ﻟﻪ ﺇﹺﻳﺪﺍﻋﻪ ﻋﻨﺪ ﻣﻦ ﺫﻛﺮ ،ﻭﻟﻴﺲ ﻟﻪ ﺭ ﺩ ﺍﻟﺜﱠﻤﻦ ،ﺣﻴﺚ ﻻ ﻗﺮﻳﻨﺔ ﻗﻮﻳﺔ ﺗﺪ ﱡﻝ
ﺼ ﹶﻞ ﳌﺎﻟ ﻜ ﻪ ﻋﻠﻰ ﺭﺩﻩ ،ﻛﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ،ﻷﻥ ﺍﳌﺎﻟﻚ ﱂ ﻳﺄﺫﻥ ﻓﻴﻪ ﻓﺈﹺﻥ ﹶﻓﻌﻞ ﹶﻓ ﻬ ﻮ ﰲ ﺿﻤﺎﻧﹺﻪ ،ﺣﱴ ﻳ
ﲔ ﺃﻭ ﺩﻳﻦ ،ﱂ ﻳﻠﺰ ﻣ ﻪ ﺍﻟ ﺪ ﹾﻓ ﻊ ﺇﹺﻟﻴﻪ ،ﺇﻻ ﺑﺒﻴﻨ ﺔ ﺑﻮﻛﺎﹶﻟﺘﻪ .ﻭﻟﻜﻦ ﺾ ﻣﺎ ﻋﻠﻰ ﺯﻳﺪ ﻣﻦ ﻋ ﹴ ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻭﻛﹶﻴ ﹲﻞ ﻟ ﹶﻘ ﺒ ﹴ
ﺐ ﺍﻟﺪﻓ ﻊ ﻟﻪ ،ﻻﻋﺘﺮﺍﻓﻪ ﺑﺎﻧﺘﻘﺎ ﹺﻝ ﺻ ﺪﻗﹶﻪ ،ﻭ ﺟ ﺻ ﺪﹶﻗ ﻪ ﰲ ﺩﻋﻮﺍﻩ ،ﺃﻭ ﺍﺩﻋﻰ ﺃﻧﻪ ﳏﺘﺎﻝ ﺑﻪ ﻭ ﳚﻮﺯ ﺍﻟﺪﻓﻊ ﻟﻪ ﺇﻥ
ﻒ ﺃﻧﻪ ﱂ ﻳﻮﻛﹼﻞ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﺍﳌﺪﻓﻮﻉ ﻫﻴﻨﺎﹰ، ﺍﳌﺎﻝ ﺇﻟﻴﻪ ،ﻭﺇﺫﺍ ﺩﹶﻓ ﻊ ﺇﹺﱃ ﻣﺪﻋﻲ ﺍﻟﻮﻛﺎﻟﹶﺔ ﻓﺄﻧﻜﺮ ﺍﳌﺴﺘﺤﻖ ﻭﺣﻠ
ﻉ ﻟﻠﻐﺎﺭﻡ ﻋﻠﻰ ﺍﻵ ﺧﺮﹺ ،ﻷﻧﻪ ﻣﻈﹾﻠﻮ ﻡ ﺑﺰﻋﻤﻪ ،ﺃﻭ ﺍﺳﺘﺮﺩﻫﺎ ﺇﻥ ﺑﻘﻴﺖ ،ﻭﺇﻻ ﻏﺮﻡ ﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻤﺎ ،ﻭﻻ ﺭﺟﻮ
ﺐ ﺍﻟﺪﺍﻓ ﻊ ﻓﻘﻂ ،ﺃﻭ ﺇﱃ ﻣﺪﻋﻲ ﺍﳊﻮﺍﻟﺔ ﻓﺄﻧﻜﺮ ﺍﻟﺪﺍﺋﻦ ﺍﳊﻮﺍﻟﺔ ﻭﺣﻠﻒ ،ﺃﺧﺬ ﺩﻳﻨﹺﻪ ﳑﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻨﺎﹰ ،ﻃﺎﹶﻟ
ﻭﻻ ﻳﺮﺟﻊ ﺍﳌﺆﺩﻱ ﻋﻠﻰ ﻣﻦ ﺩﻓﻊ ﺇﻟﻴﻪ ،ﻷﻧﻪ ﺍﻋﺘﺮﻑ ﺑﺎﳌﻠﻚ ﻟﻪ .ﻗﺎﻝ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺪﻣﲑﻱ ،ﻟﻮ ﻗﺎﻝ ﺃﻧﺎ ﻭﻛﻴ ﹲﻞ ﰲ
ﻼ :ﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ. ﺡ ﻭﺻﺪﻗﻪ ﻣﻦ ﻳﻌﺎﻣﻠﻪ ،ﺻ ﺢ ﺍﻟﻌﻘﺪ ،ﻓﻠﻮ ﻗﺎﻝ ﺑﻌﺪ ﺍﻟ ﻌﻘﹾﺪ ﱂ ﻳﻜﻦ ﻭﻛﻴ ﹰ ﺑﻴ ﹴﻊ ﺃﻭ ﻧﻜﺎ ﹴ
ﺸﺘﺮﻛﹰﺎ ﺑﻴﻨ ﻬﻤﺎﺠ ﺮ ﻓﻴﻪ ،ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺑ ﺢ ﻣ ﺽ :ﻭﻫﻮ( ﺃﻥ ﻳ ﻌ ﻘ ﺪ ﻋﻠﻰ ﻣﺎ ﹴﻝ ﻳﺪﻓﻌﻪ ﻟﻐﲑﻩ ﻟﻴﺘ ﹺ ﺼ ﺢ ﻗﺮﺍ )ﻭﻳ
)ﰲ ﻧ ﹾﻘ ﺪ ﺧﺎﻟﺺ ﻣﻀﺮﻭﺏ( ﻷﻧﻪ ﻋﻘﺪ ﻏﹸﺮﺭﹴ ،ﻟﻌﺪﻡ ﺍﻧﻀﺒﺎﻁ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻮﺛﻮﻕ ﺑﺎﻟﺮﺑﺢ ﻭﺇﳕﺎ ﺟﻮﺯ :ﻟﻠﺤﺎﺟﺔ،
ﺝ ﺑﺎﻟﻨ ﹾﻘﺪ، ﺺ ﲟﺎ ﻳﺮﻭﺝ ﻏﺎﻟﺒﺎﹰ ،ﻭﻫﻮ ﺍﻟﻨ ﹾﻘ ﺪ ﺍ ﹶﳌﻀﺮﻭﺏ .ﻭﳚﻮ ﺯ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺃﺑﻄﹶﻠ ﻪ ﺍﻟﺴﻠﻄﺎﻥ ،ﻭ ﺧ ﺮ ﻓﺎﺧﺘ
ﺸﻪ ،ﺃﻭ ﺍ ﺳﺘ ﻬﻠﻚ ،ﻭﺟﺎﺯ ﺍﻟﺘﻌﺎ ﻣ ﹶﻞ ﺑﻪ. ﺵ ﻭﺇﻥ ﻋﻠﻢ ﹶﻗ ﺪ ﺭ ﹸﻏ ﺍﻟ ﻌ ﺮﺽ ،ﻭﻟ ﻮ ﻓﻠﻮﺳﺎﹰ ،ﻭﺑﺎﳋﺎﻟﺺﹺ ،ﺍ ﹶﳌﻐﺸﻮ ﹺ
ﻀ ﺮﺏ ،ﻭﺍﳊﻠﻲ ﻓﻼ ﻳﺼﺢ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ ،ﻭﻗﻴﻞ ﳚﻮﺯ ﻋﻠﻰ ﺐ ﺃﻭ ﻓﻀﺔ ﱂ ﻳ ﻭﺑﺎﳌﻀﺮﻭﺏ ﺍﻟﺘﱪ ،ﻭﻫﻮ ﺫﹶﻫ
ﺝ .ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺴﺒﻜﻲ ﻭﻏﲑﻩ .ﻭﰲ ﻭﺟﻪ ﻚ ﻏﺸﻪ .ﻭ ﺟﺰﻡ ﺑﻪ ﺍﳉﺮﺟﺎﱐ .ﻭﻗﻴﻞ ﺇﻥ ﺭﺍ ﹴ ﺵ ﺇﻥ ﺍﺳﺘ ﹺﻬﻠ ﺍﳌﻐﺸﻮ ﹺ
ﺏ
ﺽ )ﺑﺼﻴﻐﺔ( ﻣﻦ ﺇﳚﺎﺏ ﻣﻦ ﺟﻬﺔ ﺭ
ﺛﺎﻟﺚ ﰲ ﺯﻭﺍﺋﺪ ﺍﻟﺮﺿﺔ ﺃﻧﻪ ﳚﻮﺯ ﻋﻠﻰ ﻛﻞ ﻣﺜﻠﻲ ،ﻭﺇﳕﺎ ﻳﺼﺢ ﺍﻟﻘﹶﺮﺍ
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ﻚ ﰲ ﻛﺬﺍ ،ﺃﻭ ﺧﺬﹾ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﺗﺠﹺﺮ ﻓﻴﻬﺎ ،ﺃﻭ ﹺﺑﻊ ،ﺃﻭ ﺍﺷﺘ ﹺﺮ ﻋﻠﻰ ﺃﻥ ﺿﺘﻚ ،ﺃﻭ ﻋﺎ ﻣ ﹾﻠﺘ ﺍﳌﺎﻝ :ﻛﹶﻘﺎ ﺭ
ﺍﻟﺮﺑﺢ ﺑﻴﻨﻨﺎ ،ﻭﻗﺒﻮﻝ ﻓﻮﺭﹰﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺎﻣﻞ ﻟﻔﻈﺎﹰ ،ﻭﻗﻴﻞ ﻳﻜﻔﻲ ﰲ ﺻﻴﻐﺔ ﺍﻷﻣﺮ ،ﻛﺨﺬ ﻫﺬﻩ ﻭﺍﲡﺮ ﻓﻴﻬﺎ
ﻚ ﻭﺍﻟﻌﺎ ﻣﻞﹺ ،ﻛﺎﳌﻮﻛﻞ ﻭﺍﻟﻮﻛﻴﻞ ،ﺻﺤﺔ ﻣﺒﺎﺷﺮﺗﻬﻤﺎ ﺍﻟﻘﺒﻮﻝ ﺑﺎﻟﻔﻌﻞ ،ﻛﻤﺎ ﰲ ﺍﻟﻮﻛﺎﻟﺔ ،ﻭﺷﺮﻁ ﺍﳌﺎﻟ
ﻁ
ﺸﺘ ﺮ ﹸ
ﻚ ﻭﺍﻟﻌﺎ ﻣﻞﹺ ،ﻓﻼ ﻳﺼﺢ ﻋﻠﻰ ﺃﻥ ﻷ ﺣﺪﳘﺎ ﺍﻟ ﺮﺑ ﺢ )ﻭﻳ ﻁ ﺭﺑ ﹴﺢ ﹶﻟﻬﻤﺎ( ﺃﻱ ﻟﻠﻤﺎﻟ ﺍﻟﺘﺼﺮﻑ )ﻣﻊ ﺷ ﺮ
ﺿﺘﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟ ﺮﺑﺢ ﺑﻴﻨﻨﺎ ،ﺻﺢ ﹶﻛ ﻮﻧ ﻪ( ﺃﻱ ﺍﻟﺮﺑﺢ ) ﻣﻌﻠﻮﻣﹰﺎ ﺑﺎﳉﹸﺰﺋﻴﺔ( ﻛﻨﺼﻒ ،ﻭﺛﻠﺚ .ﻭﻟﻮ ﻗﺎﻝ ﻗﺎ ﺭ
ﺻ ﹶﻔﺔﹰ ،ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻟﻚ ﺭﺑﻊ ﺳﺪﺱ ﺍﻟﻌﺸﺮ ،ﺻﺢ ،ﻭﺇﻥ ﱂ ﻳﻌﻠﻤﺎﻩ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ،ﻟﺴﻬﻮﻟﺔ ﻣ ﻌﺮﹺﻓﺘﻪ ،ﻭﻫﻮ ﻣﻨﺎ
ﺴ ﺪ ﺍﻟﻘﺮﺍﺽ. ﻁ ﻷ ﺣﺪﳘﺎ ﻋﺸﺮﺓ ،ﺃﻭ ﺭﺑﺢ ﺻﻨﻒ ،ﻛﺎﻟﺮﻗﻴﻖ ،ﻓ ﺟﺰﺀ ﻣﻦ ﻣﺎﺋﺘﲔ ﻭﺃﺭﺑﻌﲔ ﺟﺰﺀﹰﺍ .ﻭﻟﻮ ﺷ ﹺﺮ ﹶ
)ﻭﻟﻌﺎﻣﻞ ﰲ( ﻋﻘﺪ ﻗﺮﺍﺽ )ﻓﺎﺳﺪ :ﺃﺟﺮﺓ ﻣﺜﻞ( ﻭﺇﻥ ﱂ ﻳﻜ ﻦ ﹺﺭﺑﺢ ،ﻷﻧﻪ ﻋﻤﻞ ﻃﺎﻣﻌﹰﺎ ﰲ ﺍﳌﺴﻤﻰ ،ﻭﻣﻦ
ﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺩ ﹾﻓ ﹺﻊ ﻣﺎﻝ ﺽ ﺍﻟﻔﺎﺳﺪ ،ﻋﻠﻰ ﻣﺎ ﺃﻓﹾﱵ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﺎ ﺍﻋﺘﺎ ﺩ ﻩ ﺑﻌ ﺍﻟﻘﺮﺍ ﹺ
ﺤ ﻖ ﺍﻟﻌﺎﻣﻞ ﺇﻻ ﺃﺟﺮﺓ ﺍ ﳌﺜﹾﻞ، ﺇﱃ ﺁﺧ ﺮ ﺑﺸﺮﻁ ﺃﻥ ﻳ ﺮ ﺩ ﻟﻪ ﻟﻜﻞ ﻋﺸﺮﺓ ﺍﺛﲏ ﻋﺸﺮ ﺇﻥ ﺭﺑﺢ ﺃﻭ ﺧﺴﺮ ،ﻓﻼ ﻳﺴﺘ
ﳋﺴﺮﺍ ﹶﻥ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ،ﻭﻳ ﺪ ﻩ ﻋﻠﻰ ﺍﳌﺎ ﹺﻝ ﻳﺪ ﺃﻣﺎﻧﺔ .ﻓﺈﹺﻥ ﹶﻗﺼﺮ ،ﺑﺄﹶﻥ ﺟﺎ ﻭ ﺯ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻭ ﺟﻤﻴ ﻊ ﺍﻟﺮﺑ ﹺﺢ ﺃﻭ ﺍ
ﺿ ﻤ ﻦ ﺍﳌﺎﻝ .ﺍﻧﺘﻬﻰ .ﻭﻻ ﺃﺟﺮ ﹶﺓ ﻟﻠﻌﺎﻣﻞ ﰲ ﺍﻟﻔﺎﺳﺪ ﺇﻥ ﺷﺮﻁ ﺍﻟﺮﺑﺢ ﻛﻠﻪ ﻟﻠﻤﺎﻟﻚ ﻷﻧﻪ ﱂ ﻳ ﹾﻄ ﻤ ﻊ ﺃﹸﺫﻥ ﻟﻪ ﻓﻴﻪ ،
ﻑ ﺍﻟﻌﺎ ﻣ ﹺﻞ ﻣﻊ ﺼ ﺮ
ﰲ ﺷﻲﺀ .ﻭﻳﺘﺠﻪ ﺃﻧﻪ ﻻ ﻳﺴﺘﺤ ﻖ ﺷﻴﺌﹰﺎ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻔﹶﺴﺎﺩ ،ﻭﺃﻧ ﻪ ﻻ ﹸﺃﺟﺮﺓ ﻟﻪ .ﻭﻳﺼﺢ ﺗ
ﺤ ﱡﻞ ﹶﻟ ﻪ ﺍ ِﻹﻗﹾﺪﺍ ﻡ ﻋﻠﻴﻪ ﺑ ﻌ ﺪ ﻋﻠ ﻤ ﻪ ﺑﺎﻟﻔﺴﺎﺩ.
ﻓﹶﺴﺎ ﺩ ﺍﻟﻘﺮﺍﺽﹺ ،ﻟ ﹶﻜ ﻲ ﻻ ﻳ
ﺼﹶﻠﺤﺔ ،ﻻ ﹺﺑ ﻐﺒ ﹴﻦ ﻓﺎﺣﺶ ،ﻭﻻ ﹺﺑﻨﺴﻴﺌﺔ ،ﺑﻼ ﺇﺫﻥ ﻓﻴﻬﻤﺎ ،ﻭﻻ ﻳﺴﺎﻓ ﺮ ﻑ ﺍﻟﻌﺎ ﻣﻞﹸ ،ﻭﻟﻮ ﹺﺑ ﻌ ﺮﺽﹴ ،ﻟ ﻤ ﺼ ﺮ ﻭﻳﺘ
ﻕ ﺽ ﺑﺎ ﹴ ﻑ ﻭﺍﳌﻮ ْﺀﻧﺔ ،ﻓﻴﻀﻤﻦ ﺑﻪ ،ﻭﻳﺄﰒ ،ﻭﻣﻊ ﺫﻟﻚ ﺍﻟ ﻘﺮﺍ ﳋ ﻮ ﺴ ﹶﻔﺮ ،ﻭﺍﻧﺘﻔﻰ ﺍ ﹶ ﺏ ﺍﻟ ﺑﺎﳌﺎ ﹺﻝ ﺑﻼ ﺇﹺﺫﻥ ،ﻭﺇﻥ ﻗ ﺮ
ﻱ ﻻ ﻳﻨ ﻔ ﻖ
ﺺ ﻋﻠﻴﻪ )ﻭﻻ ﻳﻤﻮﻥ( ﺃ ﺏ ﰲ ﺍﻟﺒﺤﺮ ﺇﻻ ﺑﻨ ﻋﻠﻰ ﺣﺎﻟﻪ ،ﺃﻣﺎ ﺑﺎﻹِﺫﻥ ،ﻓﻴﺠﻮﺯ ،ﻟﻜﻦ ﻻ ﳚﻮ ﺯ ﺭﻛﻮ
ﻁ ﺍﳌﻮﺀْﻧﺔ ﰲ ﺤ ﻖ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ،ﻓﻠﻮ ﺷﺮ ﹶ ﺴﺘ ﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﻀﺮﹰﺍ ﻭﻻ ﺳﻔﹶﺮﺍﹰ ،ﻷﻥ ﻟﻪ ﻧﺼﻴﺒﹰﺎ ﻣﻦ ﺍﻟﺮﺑﺢ ،ﻓﻼ ﻳ
ﺺﻒ( ﰲ ﻛﻞ ﺍﳌﹶﺎ ﹺﻝ ﺃﻭ ﺑﻌﻀﻪ ،ﻷﻧﻪ ﻣﺄﻣﻮﻥﹲ ،ﻧﻌﻢ ،ﻧ ﺴ ﺪ )ﻭﺻﺪﻕ( ﻋﺎ ﻣ ﹲﻞ ﺑﻴﻤﻴﻨﻪ )ﰲ( ﺩﻋﻮﻯ )ﺗﹶﻠ ﺍﻟ ﻌ ﹾﻘﺪ ،ﹶﻓ
ﺿ ﻤﻨﻪ ،ﻷﻧﻪ ﻓﹶﺮﻁ ﻒ ﺑ ﻌﻀﻪ
ﰲ ﺍﻟﺒﻮﻳﻄﻲ ،ﻭﺍﻋﺘ ﻤ ﺪ ﻩ ﺟﹺﻤ ﻊ ﻣﺘﻘﺪﻣﻮﻥ ،ﺃﻧﻪ ﻟﻮ ﺃ ﺧ ﹶﺬ ﻣﺎ ﻻ ﳝﻜﻨﻪ ﺍﻟﻘﻴﺎ ﻡ ﺑﹺﻪ ،ﹶﻓﺘﹶﻠ
ﻒ ﺃﻧﻪ ﹶﻗ ﺮﺽ ،ﻭﺍﻟﻌﺎ ﻣ ﹸﻞ ﻚ ﺑﻌ ﺪ ﺍﻟﺘﻠ ﻚ ﰲ ﺍﻟﻮﻛﻴﻞ ،ﻭﺍﻟﻮﺩﻳﻊﹺ ،ﻭﺍﻟﻮﺻﻲ ،ﻭﻟﻮ ﺍﺩﻋﻰ ﺍﳌﺎﻟ ﹺﺑﹶﺄ ﺧﺬﻩ ،ﻭﻳ ﹶﻄ ﺮ ﺩ ﺫﻟ
ﺻ ﹶﻞ ﻋﺪﻡ ﺍﻟﻀﻤﺎﻥ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻒ ﺍﻟﻌﺎﻣﻞ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﺑﻦ ﺍﻟﺼﻼﺣﻜﺎﻟﺒﻐﻮﻱ ،ﻷﻥ ﺍﻷ ﺃﻧ ﻪ ﻗﺮﺍﺽ ،ﺣﻠ
ﺭﺟﺤﻪ ﺍﻟﺰﺭﻛﺸﻲ ﻭﻏﲑﻩ ،ﻣﻦ ﺗﺼﺪﻳﻖ ﺍﳌﺎﻟﻚ ،ﻓﺈﹺﻥ ﺃﻗﺎﻣﺎ ﺑﻴﻨﺔ ،ﹸﻗﺪﻣﺖ ﺑﻴﻨﺔ ﺍﳌﺎﻟﻚ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻷﻥ
ﻼ ﺑﺎﻷﺻﻞ ﻓﻴﻬﻤﺎ) ،ﻭ( ﰲ )ﺧﺴﺮ( ﻼ )ﻭ( ﰲ )ﹶﻗ ﺪﺭﹺﻩ( ﻋﻤ ﹰ ﻣﻌﻬﺎ ﺯﹺﻳﺎ ﺩ ﹶﺓ ﻋﻠ ﹴﻢ) .ﻭ( ﰲ )ﻋﺪ ﻡ ﹺﺭﺑ ﹴﺢ( ،ﺃﺻ ﹰ
ﺖ ﰲ ﺍﳊﺴﺎﺏﹺ ،ﺃﻭ ﹶﻛ ﹶﺬﺑﺖ ،ﱂ ﻳﻘﺒﻞ ،ﻷﻧﻪ ﺃﹶﻗ ﺮ ﲝﻖ ﺖ ﻛﺬﺍ ،ﰒ ﻗﺎﻝ ﹶﻏﻠ ﹾﻄ ﳑﻜﻦ ،ﻷﻧﻪ ﺃﻣﲔ .ﻭﻟﻮ ﻗﺎﻝ ﺭ ﲝ
ﺴ ﺮﺕ ،ﺇﻥ ﺍﺣﺘﻤﻞ ،ﻛﺄﻥ ﻋﺮﺽ ﻛﹶﺴﺎﺩ) .ﻭ( ﰲ )ﺭ ﺩ( ﻟﻐﲑﻩ ﻓﻠﻢ ﻳﻘﺒﻞ ﺭﺟﻮﻋﻪ ﻋﻨﻪ ،ﻭﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺑﻌﺪ ﺧ ِ
ﻟﻠﻤﺎﻝ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ،ﻷﻧﻪ ﺍﺋﹾﺘﻤﻨﻪ ﻛﺎﳌﻮﺩﻉ .ﻭﻳﺼﺪﻕ ﺍﻟﻌﺎﻣﻞ ﺃﻳﻀﹰﺎ ﰲ ﻗﺪﺭ ﺭﺃﺱ ﺍﳌﺎﻝ ،ﻷﻥ ﺍ َﻷﺻﻞ ﻋﺪ ﻡ
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ﺼ ﺪﻩ ،ﺃﻣﺎ ﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟﺸﺮﺍﺀ
ﺽ ﻭﺍﻟﻌﻘﺪ ﰲ ﺍﻟ ﱢﺬﻣﺔ ﻷﻧﻪ ﺃ ﻋﹶﻠ ﻢ ﹺﺑ ﹶﻘ
ﺖ ﻫﺬﺍ ﱄ ﺃﻭ ﻟﻠﻘﺮﺍ ﹺ ﺍﻟﺰﺍﺋﺪ ،ﻭﰲ ﻗﻮﻟﻪ ﺍ ﺷﺘ ﺮﻳ
ﲔ ﻣﺎ ﹶﻝ ﺍﻟﻘﺮﺍﺽﹺ ،ﻓﺈﹺﻧﻪ ﻳﻘﻊ ﻟﻠﻘﺮﺍﺽ ،ﻭﺇﻥ ﻧﻮﻯ ﻧﻔﺴﻪ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻹِﻣﺎﻡ ،ﻭﺟﺰﻡ ﺑﻪ ﰲ ﺍﳌﻄﻠﺐ .ﻭﻋﻠﻴﻪ ﺑﹺ ﻌ ﹺ
ﺽ .ﻭﰲ ﻗﻮﻟﻪ ﱂ ﺗﻨﻬﻨﻲ ﻋﻦ ﺷﺮﺍﺀ ﻛﺬﺍ ،ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻨﻬﻲ، ﻓﺘﺴﻤﻊ ﺑﻴﻨﺔ ﺍﳌﺎﻟﻚ ﺃﻧﻪ ﺍﺷﺘﺮﺍﻩ ﺑﹺﻤﺎ ﹺﻝ ﺍﻟﻘﺮﺍ ﹺ
ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﺍﻟ ﹶﻘﺪﺭ ﺍﳌﺸﺮﻭﻁ ﻟﻪ ،ﺃﻫﻮ ﺍﻟﻨﺼﻒ ،ﺃﻭ ﺍﻟﺜﻠﺚ ،ﻣﺜﻼﹰ؟ ﲢﺎﻟﻒ .ﻭﻟﻠﻌﺎﻣﻞ ﺑﻌﺪ ﺍﻟ ﹶﻔﺴﺦ ﹸﺃﺟﺮ ﹶﺓ
ﻚ ﺑﻴﻤﻴﻨﻪ ،ﻭﻻ ﹸﺃ ﺟﺮﺓ ﻋﻠﻴﻪ ﻟﻠﻌﺎﻣﻞ. ﺍ ﳌﺜﹾﻞ ،ﻭﺍﻟ ﺮﺑﺢ ﲨﻴﻌﻪ ﻟﻠﻤﺎﻟﻚ ،ﺃﻭ ﰲ ﺃﻧﻪ ﻭﻛﻴ ﹲﻞ ﺃﻭ ﻣﻘﺎﺭﹺﺽ ،ﺻﺪﻕ ﺍﳌﺎﻟ
ﺙ ﺃﻭ ﺷﺮﺍﺀ .ﻭﺍﻟﺜﺎﱐ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ: ﺸﺮﻛﺔ ﻧﻮﻋﺎﻥ :ﺃﺣﺪﳘﺎ ﻓﻴﻤﺎ ﻣﻠﻚ ﺍﺛﻨﺎﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﺈﹺﺭ ]ﺗﺘﻤﺔ[ :ﺍﻟ
ﺸﺘ ﹺﺮ ﻙ
ﻁ ﺍﺛﻨﺎﻥ ﰲ ﻣﺎ ﹴﻝ ﳍﻤﺎ ﻟﻴﺘﺠﹺﺮﺍ ﻓﻴﻪ ،ﻭﺳﺎﺋﺮ ﺍﻷﻗﺴﺎﻡ ﺑﺎﻃﻠﺔ ،ﻛﺄﻥ ﻳ ﻣﻨﻬﺎ ﻗﺴﻢ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﺃﻥ ﻳﺸﺘ ﹺﺮ ﹶ
ﺸﺘﺮﹺﻳﺎﻧﹺﻪ ﰲ ﺫ ﻣﺘﻬﻤﺎ ﲟﺆﺟﻞ، ﺴﺒﻬﻤﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺘﺴﺎﻭ ،ﺃﻭ ﺗﻔﺎﻭﺕ ،ﺃﻭ ﻟﻴﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﹺﺭﺑ ﺢ ﻣﺎ ﻳ ﺍﺛﻨﺎ ﻥ ﻟﻴﻜﹶﻮﻥ ﻛ
ﺽ ﻣﻦ ﻏﺮﻡ ،ﻭﺷﺮﻁ ﺃﻭ ﺣﺎﻝﹼ ،ﺃﻭ ﻟﻴﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻛﺴﺒﻬﻤﺎ ﻭﺭﲝﻬﻤﺎ ﺑﹺﺒ ﺪﻧﻬﹺﻤﺎ ،ﺃﻭ ﻣﺎﻟﻬﻤﺎ ،ﻭﻋﻠﻴﻬﻤﺎ ﻣﺎ ﻳﻌﺮ
ﻒ ﻋﻦ ﺍ ِﻹ ﹾﺫ ﻥ ﻓﻴﻬﺎ ﻟﻔﻆ ﻳﺪﻝ ﻋﻠﻰ ﺍﻹِﺫﻥ ﰲ ﺍﻟﺘﺼﺮﻑ ﺑﺎﻟﺒﻴ ﹺﻊ ﻭﺍﻟﺸﺮﺍﺀ ،ﻓﻠﻮ ﺍ ﹾﻗﺘﺼﺮ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻛﻨﺎ :ﱂ ﻳ ﹾﻜ
ﺤﺔﹰ ،ﻓﻼ ﻳﹺﺒﻴ ﻊ ﺑﹺﺜ ﻤ ﹺﻦ ﺿ ﺮ ﹴﺭ ﺃﺻﻼﹰ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺼﻠ ﺴﻠﱠﻂ ﻛ ﹼﻞ ﻭﺍﺣ ﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ ﺑﻼ ﻓﻴﻪ ﻭﻳﺘ
ﻀ ﻌ ﻪ ﺑﻐﲑ ﺇﺫﻧﻪ، ﻂ ﻭ ﺧ ﻮﻑ ،ﻭﻻ ﻳﺒ ﺤ ﺚ ﹶﻟ ﻢ ﻳﻀﻄ ﺮ ﺇﻟﻴﻪ ﻟﻨﺤﻮ ﹶﻗ ﺐ ﹺﺑﹶﺄﺯﻳﺪ .ﻭﻻ ﻳﺴﺎﻓ ﺮ ﺑﻪ ﺣﻴ ﹸ ﻣﺜﹾﻞ ﻭ ﱠﰒ ﺭﺍﻏ
ﺿ ﻤ ﻦﻀ ﻌ ﻪ ﺑ ﺪ ﹾﻓ ﻌ ﻪ ﻟﻤ ﻦ ﻳ ﻌﻤﻞ ﳍﻤﺎ ﻓﻴﻪ ،ﻭﻟﻮ ﺗﱪﻋﹰﺎ ﺑﻼ ﹺﺇ ﹾﺫﻥ ، ﺼﺮﻓﻪ ،ﺃﻭ ﺃﺑ ﺻ ﺢ ﺗ
ﻓﺈﹺﻥ ﺳﺎﻓﺮ ﺑﻪ ،ﺿﻤﻦ ،ﻭ
ﺴﺪ ﺍﻟ ﻌﻘﹾﺪ ،ﻓﻠ ﹸﻜ ﹶﻞ ﻋﻠﻰ ﺍﻵﺧﺮ ﺃ ﺟ ﺮ ﹸﺓ ﻋ ﻤﻠ ﻪ ﹶﻟﻪ، ﺴﺮﺍ ﹸﻥ ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﺍﳌﺎﹶﻟﻴﻦ ،ﻓﺈﹺﻥ ﺷﺮﻃﺎ ﺧﻼﹶﻓﻪ ،ﹶﻓ ﳋ
ﺃﻳﻀﹰﺎ ﻭﺍﻟ ﺮﺑ ﺢ ﻭﺍ
ﺕ ﺃ ﺣﺪﳘﺎ ﻭﺟﻨﻮﻧﹺﻪ ،ﻭﻳﺼﺪﻕ ﰲ ﺩﻋﻮﻯ ﺍﻟﺮ ﺩ ﺇﱃ ﺴ ﺦ ﲟﻮ ﻭﻧ ﹶﻘ ﺪ ﺍﻟﺘﺼﺮﻑ ﻣﻨﻬﻤﺎ ﻣ ﻊ ﺫﻟﻚ ﻟﻺِﺫﻥ ،ﻭﺗﻨﻔﹶ ِ
ﳋﺴﺮﺍﻥ ﻭﺍﻟﺘﻠﻒ ،ﰲ ﻗﻮﻟﻪ ﺍ ﺷﺘﺮﻳﺘ ﻪ ﱄ ﺃﻭ ﻟﻠﺸﺮﻛﺔ ،ﻻ ﰲ ﻗﻮﻟﻪ ﺍﻗﺘﺴﻤﻨﺎ ﻭﺻﺎﺭ ﻣﺎ ﺑﻴﺪﻱ ﱄ ﻣﻊ ﺷﺮﻳﻜﻪ ﰲ ﺍ
ﺙ ﺣﺼﺘﻪ ﻗﻮﻝ ﺍﻵﺧﺮ :ﻻ ،ﺑﻞ ﻫﻮ ﻣﺸﺘﺮﻙ ،ﻓﺎﳌﺼﺪﻕ ﺍﳌﻨﻜﺮ ،ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟ ﻘﺴﻤﺔ ،ﻭﻟﻮ ﻗﺒﺾ ﻭﺍﺭ ﹲ
ﺼﺘﻪ ،ﱂ ﻳﺸﺎﺭﹺﻛﻪ ﺾ ﺃﺣﺪﳘﺎ ﺣ ﺻ ﹾﻔﻘﹶﺔ ،ﻭﻗﹶﺒ
ﻉ ﺷﺮﻳﻜﺎﻥ ﻋﺒﺪﳘﺎ ﻣﻦ ﺩﻳﻦ ﻣﻮﺭﹺﺛﻪ ،ﺷﺎﺭﻛ ﻪ ﺍﻵﺧﺮ ﻭﻟﻮ ﺑﺎ
ﺍﻵﺧﺮ.
ﺐ ﳓ ﻮ ﻧ ﹾﻘ ﺪ ﺃﻭ ﺑ ﺮ ﻭ ﺧﻠﹶﻄ ﻪ ﲟﺎﹶﻟﻪ ،ﻭﱂ ﻳﺘﻤﻴﺰ ،ﺑﺄﻥ ﺼ ]ﻓﺎﺋﺪﺓ[ :ﺃﻓﱴ ﺍﻟﻨﻮﻭﻱ ،ﻛﺎﺑﻦ ﺍﻟﺼﻼﺡ ،ﻓﻴﻤﻦ ﹶﻏ
ﻟﻪ ﺇﹺﻓﺮﺍﺯ ﻗﺪ ﺭ ﺍﳌﻐﺼﻮﺏ ،ﻭﳛ ﱡﻞ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺒﺎﻗﻲ.
ﺽ ﻣﻊ ﺗﺎﺑﹺﻌﻬﺎ ﻛﺒﹺﻨﺎﺀ، ﻚ ﻻ ﺟﺎ ﹺﺭ ﰲ ﺑﻴ ﹺﻊ ﺃ ﺭ ﹴ ﺖ ﺍﻟﺸﻔﻌﺔﹶ ﻟﺸﺮﻳ )ﻓﺼﻞ( :ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﻔﻌﺔ .ﺇﻧﻤﺎ ﺗﺜﹾﺒ
ﻚﺠ ﺮ ﻭﹶﺛ ﻤ ﺮ ﻏﲑ ﻣﺆﺑﺮ ﻓﻼ ﺷ ﹾﻔ ﻌ ﹶﺔ ﰲ ﺷﺠﺮ ﺃﻓﺮﺩ ﺑﺎﻟﺒﻴﻊ ،ﺃﻭ ﺑﻴﻊ ﻣﻊ ﻣﻐﺮﺳﻪ ﻓﻘﻂ ،ﻭﻻ ﰲ ﺑﺌﺮ ،ﻭﻻ ﳝﻠ ﻭ ﺷ
ﺸﺘﺮﻱ.ﺸﻔﹾﻌﺔ ﻣﻊ ﺑﺬﻝ ﺍﻟﱠﺜ ﻤ ﹺﻦ ﻟﻠ ﻤ ﺕ ﺑﺎﻟ
ﺸﻔﻴ ﻊ ِﻹ ﺑﹺﻠﻔﹾﻆ ،ﻛﺄ ﺧ ﹾﺬ ﺍﻟ
ﺏ ﰲ ﺍﻹِﺟﺎﺭﺓ
ﺑﺎ
125
ﺼ ﺢ ﺇﺟﺎ ﺭ ﹰﺓ ﺑﺈﳚﺎﺏ، ﻁ ﺁﺗﻴﺔ) .ﺗ ﺽ ﹺﺑﺸﺮﻭ ﻚ ﻣﻨﻔﹶﻌ ﺔ ﹺﺑ ﻌ ﻮ ﹴﻸ ﺟﺮﺓ ،ﻭﺷﺮﻋﺎﹰ ،ﲤﹾﻠﻴ ﻫﻲ ﹸﻟ ﻐ ﹰﺔ :ﺍ ﺳ ﻢ ﻟ ُ
ﻚ ﻣﻨﺎﻓ ﻌ ﻪ ﺳﻨ ﹰﺔ) :ﹺﺑﻜﹶﺬﺍ ،ﻭﻗﹸﺒﻮﻝﹲ ،ﻛﺎ ﺳﺘﹶﺄ ﺟ ﺮﺗ ﻪ( ،ﻭﺍ ﹾﻛﺘ ﺮﻳﺖ،
ﻚ( ﻫﺬﺍ ،ﺃﻭ ﺃ ﹾﻛ ﺮﻳﺘﻚ ،ﺃﻭ ﻣﱠﻠ ﹾﻜﺘ ﻛﺂ ﺟ ﺮﺗ
ﺖ .ﻗﺎ ﹶﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ،ﺇﻥ ﺧﻼﻑ ﺍﳌﹸﻌﺎﻃﺎﺓ ﳚﺮﻱ ﰲ ﺍﻹِﺟﺎﺭﺓ ﻭﺍﻟﺮﻫ ﹺﻦ ﻭﺍﳍﺒﺔ ،ﻭﺇﳕﺎ ﺗﺼﺢ ﻭﹶﻗﹺﺒ ﹾﻠ
ﺻ ﹶﻔﺔﹰ ،ﺇﻥ ﻛﺎ ﹶﻥ ﰲ ﺍﻟ ﱢﺬﻣﺔ ،ﻭﺇﻻ ﺻ ﺢ ﻛ ﻮﻧﻪ ﲦﻨﹰﺎ ) ﻣﻌﻠﻮ ﻡ( ﻟﻠﻌﺎﻗﺪﻳﻦ ،ﹶﻗﺪﺭﺍﹰ ،ﻭ ﹺﺟﻨﺴﺎﹰ ،ﻭ ﺍﻹِﺟﺎ ﺭﺓﹸ) ،ﺑﺄ ﺟ ﹴﺮ(
ﺼ ﺢ ﺇﺟﺎ ﺭ ﹸﺓ ﺩﺍ ﹴﺭ ﻭﺩﺍﺑﺔ ﹺﺑﻌﻤﺎ ﺭ ﺓ ﳍﺎ ﻭ ﻋﹶﻠﻒ ،ﻭﻻ ﺍ ﺳﺘﹾﺌﺠﺎ ﹺﺭ ﺖ ﻣﻌﺎﻳﻨﺘ ﻪ ﰲ ﺇﺟﺎﺭ ﺓ ﺍﻟ ﻌﻴﻦ ﺃﻭ ﺍﻟﺬﱢﻣﺔ ،ﻓﻼ ﻳ ﹸﻛ ﱠﻔ
ﺾ ﺩﻗﻴ ﹴﻖ )ﰲ ﻣﻨﻔﻌ ﺔ ﻣﺘﻘ ﻮﻣﺔ( ﺃﻱ ﳍﺎ ﻗﻴﻤﺔ )ﻣﻌﻠﻮﻣﺔ( ،ﻋﻴﻨﺎﹰ ،ﻭﻗﺪﺭﺍﹰ، ﺤ ﹺﻦ ﳓﻮ ﺑ ﺮ ﺑﺒ ﻌ ﹺ
ﺴ ﹾﻠ ﹺﺦ ﺷﺎ ﺓ ﲜﻠﺪ ،ﻭﻟ ﹶﻄ ﻟ
ﲔ ﹶﻗﺼﺪﹰﺍ( ﺑﺄﻥ ﻻ ﻳﺘﻀﻤﻨﻪ ﺍﻟﻌﻘﺪ .ﻭ ﺧﺮﺝ ﲟﺘﻘﻮﻣﺔ ﻣﺎ ﻀ ﻤﻦﹴ ،ﻻ ﺳﺘﻴﻔﹶﺎ ِﺀ ﻋ ﹴﺻ ﹶﻔ ﺔ )ﻭﺍﻗ ﻌﺔﹰ ﻟﻠ ﻤ ﹾﻜﺘﺮﻱ ﻏﲑ ﻣﺘ ﻭ
ﺕ ﻳﺴﲑﺓ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻭﻟﻮ ﺇﳚﺎﺑﹰﺎ ﻉ ﻟﻠﺘﻠﻔﻆ ﲟﺤﺾ ﻛﻠﻤﺔ ﺃﻭ ﻛﻠﻤﺎ ﺼ ﺢ ﺍﻛﺘﺮﺍ ُﺀ ﺑﻴﺎ ﹴﺲ ﳍﺎ ﻗﻴﻤﺔ ،ﻓﻼ ﻳ ﻟﻴ
ﳋﺒﺰﹺ،ﺴﺘ ﻘ ﺮ ﺍﻟﻘﻴﻤﺔ ﰲ ﺍﻟﺒﻠﺪ ،ﻛﺎ ﹸ ﺺ ﻫﺬﺍ ﲟﺒﻴ ﹴﻊ ﻣ ﻭﻗﺒﻮﻻﹰ ،ﻭﺇﻥ ﺭ ﻭﺟﺖ ﺍﻟﺴﻠﻌﺔ ،ﺇﺫ ﻻ ﻗﻴﻤﺔ ﳍﺎ .ﻭﻣﻦ ﰒ ﺍﺧﺘ
ﺺ ﺑﻴﻌﻪ ،ﻣﻦ ﺍﻟﺒﻴﺎﻉ ﲟﺰﻳﺪ ﻧ ﹾﻔﻊﹴ، ﺨﺘ ﻑ ﻣﺘﻌﺎﻃﻴﻪ ،ﹶﻓﻴ ﻒ ﹶﺛ ﻤﻨ ﻪ ﺑﺎﺧﺘﻼ
ﻑ ﳓﻮ ﻋﺒﺪ ﻭﹶﺛﻮﺏ ﻣﻤﺎ ﹾﳜﺘﻠ ﺑﹺﺨﻼ
ﺐ ﹺﺑ ﹶﻜﹾﺜ ﺮ ﺓ ﺗﺮﺩﺩ ﺃﻭ ﻛﻼﻡ ،ﻓﹶﻠ ﻪ ﹸﺃ ﺟ ﺮ ﹶﺓ ﺍ ﳌﺜﹾﻞ ،ﻭﺇﻻ ﻓﻼ. ﺼ ﺢ ﺍﺳﺘﺌﺠﺎ ﺭ ﻩ ﻋﻠﻴﻪ .ﻭﺣﻴﺚ ﱂ ﻳﺼﺢ ،ﻓﺈﹺﻥ ﺗ ﻌ ﹶﻓﻴ
ﻭﺃﻓﱴ ﺷﻴﺨﻨﺎ ﺍﶈﻘﻖ ﺍﺑﻦ ﺯﻳﺎﺩ ﲝ ﺮﻣﺔ ﺃ ﺧ ﺬ ﺍﻟﻘﺎﺿﻲ ﺍ ُﻷ ﺟﺮﺓ ﻋﻠﻰ ﻣﺠ ﺮ ﺩ ﺗﻠﻴﻘ ﹺﻦ ﺍﻹِﳚﺎﺏ ،ﺇﺫ ﻻ ﻛﻠﻔﺔ ﰲ
ﱄ ﺍﳌﺮﺃﺓ ﻓﻘﺎﻝ ﺇﺫﺍ ﻟﻘ ﻦ ﺍﻟﻮﱄ ﻭﺍﻟ ﺰﻭﺝ ﺫﻟﻚ ،ﻭﺳﺒﻘﹶﺔ ﺍﻟﻌﻼﻣﺔ ﻋﻤﺮ ﺍﻟﻔﱴ ،ﺑﺎﻹِﻓﺘﺎﺀ ﺑﺎﳉﻮﺍﺯ ﺇﻥ ﱂ ﻳﻜﻦ ﻭ ﹼ
ﱄ ﻏﲑﻩ ﻓﻠﻴﺲ ﻟﻪ ﺃﺧﺬ ﺻﻴﻐﺔ ﺍﻟﻨﻜﺎﺡ ،ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺿﺎ ،ﻭﺇﻥ ﻛﺜﺮ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳍﺎ ﻭ ﱞ
ﺏ ﺍﻟﻨﻜﺎﺡ ،ﻟﻮﺟﻮﺑﻪ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ،ﺍﻧﺘﻬﻰ .ﻭﻓﻴﻪ ﻧﻈﺮ ﳌﺎ ﺗﻘﺮﺭ ﺁﻧﻔﺎﹰ ،ﻭﻻ ﺍ ﺳﺘﹾﺌﺠﺎ ﺭ ﺩﺭﺍﻫﻢ ﺷﻲ ٍﺀ ﻋﻠﻰ ﺇﳚﺎ ﹺ
ﻭﺩﻧﺎﻧﲑ ﻏﲑ ﺍﳌﻌﺮﺍﺓ ﻟﻠﺘﺰﻳﻦ ،ﻷﻥ ﻣﻨﻔﻌﺔ ﳓﻮ ﺍﻟﺘﺰﻳﲔ ﺎ ﻻ ﺗﻘﺎﺑﻞ ﲟﺎﻝ ،ﻭﺃﻣﺎ ﺍﳌﻌﺮﺍﺓ :ﻓﻴﺼﺢ ﺍﺳﺘﺌﹾﺠﺎﺭﻫﺎ،
ﻋﻠﻰ ﻣﺎ ﲝﺜﻪ ﺍﻷﺫﺭﻋﻲ ﻷﺎ ﺣﻴﻨﺌﺬ ﺣﻠﻰ ،ﻭﺍﺳﺘﺌﺠﺎﺭ ﺍﳊﻠﻰ ﺻﺤﻴﺢ ﻗﻄﻌﹰﺎ .ﻭﲟﻌﻠﻮﻣﺔ ،ﺍﺳﺘﺌﺠﺎﺭ ﺍﻬﻮﻝ،
ﻚ ﺇﺣﺪﻯ ﺍﻟﺪﺍﺭﻳﻦ ﺑﺎﻃﻞ ،ﻭﺑﻮﺍﻗﻌﺔ ﻟﻠﻤﻜﺘﺮﻱ ،ﻣﺎ ﻳﻘﻊ ﻧﻔﻌﻬﺎ ﻟﻸﺟﲑ ،ﻓﻼ ﻳﺼﺢ ﺍﻻﺳﺘﺌﺠﺎﺭ ﻟﻌﺒﺎﺩﺓ ﻓﺂﺟ ﺮﺗ
ﺴﺘﺄﺟﹺﺮ ﻭﺍﻹِﻣﺎﻣﺔ ،ﻭﻟﻮ ﻧ ﻘ ﹶﻞ ﺴﻚ ،ﻛﺎﻟﺼﻼﺓ ،ﻷﻥ ﺍﳌﻨﻌﺔ ﰲ ﺫﻟﻚ ﻟﻸَﺟﲑ ﻻ ﺍ ﹸﳌ ﺗﺠﹺﺐ ﻓﻴﻬﺎ ﹺﻧﻴﺔ ﻏ ﲑ ﻧ
ﺝ ﺇﱃ ﹺﻧﻴﺔ، ﺼ ﹶﻞ ﻟﻨﻔﺴِﻪ ،ﻓﻤﻦ ﺃﺭﺍﺩ ،ﺍﻗﺘﺪﻱ ﺑﻪ ،ﻭﺇﻥ ﱂ ﻳﻨ ﹺﻮ ﺍﻹِﻣﺎﻣﺔ ﺃﻣﺎ ﻣﺎ ﻻ ﳛﺘﺎ ﹺ ﻛﺎﻟﺘﺮﺍﻭﻳﺢﹺ ،ﻷﻥ ﺍﻹِﻣﺎﻡ ﻣ
ﺠﻬﻴ ﹺﺰ ﻛﺎﻷَﺫﺍ ﻥ ﻭﺍﻹِﻗﺎﻣﺔ ﻓﻴﺼﺢ ﺍﻻ ﺳﺘﹾﺌﺠﺎ ﺭ ﻋﻠﻴﻪ ،ﻭﺍ ُﻷﺟﺮ ﹸﺓ ﻣﻘﺎﺑﻠ ﹰﺔ ﳉﻤﻴﻌﻪ ،ﻣﻊ ﳓﻮ ﺭﹺﻋﺎﻳ ﹶﺔ ﺍﻟ ﻮ ﹾﻗﺖ ،ﻭﺗ
ﺍ ﹶﳌﻴﺖ ،ﻭﺗﻌﻠﻴ ﹺﻢ ﺍﻟﻘﹸﺮﺁ ﻥ ﻛﻠﱢﻪ ﺃﻭ ﺑ ﻌﻀﻪ ،ﻭﺇﻥ ﺗﻌﻴﻦ ﻋﻠﻰ ﺍﳌﹸﻌﻠﱢﻢ ،ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ" :ﺇﻥ ﺃﺣﻖ ﻣﺎ ﺃﺧﺬﰎ ﻋﻠﻴﻪ
ﺼ ﺢ ﺍﻻ ﺳﺘﹾﺌﺠﺎ ﺭ ﻟﻘﺮﺍ َﺀ ﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨ ﺪ ﺍﻟ ﹶﻘ ﹺﱪ ﺃﹶﻭ ﻣ ﻊ ﺍﻟﺪﻋﺎ ِﺀ ﺃﺟﺮﹰﺍ :ﻛﺘﺎﺏ ﺍﷲ" ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻳ
ﺏ ﻟﻪ ﻏﲑ ﺩﻋﺎﺀ ﹺﺑ ﻤﹾﺜ ﹺﻞ ﻣﺎ ﺣﺼﻞ ﻟ ﻪ ﻣ ﻦ ﺍ َﻷ ﺟ ﹺﺮ ﻟ ﻪ ﺃﻭ ﻟ ﻐﲑﹺﻩ ﻋ ﹾﻘﺒﻬﺎ ،ﻋﻴ ﻦ ﺯﻣﺎﻧﹰﺎ ﺃﻭ ﻣﻜﺎﻧﹰﺎ ﺃﻭ ﻻ ،ﻭﹺﻧﻴﺔ ﺍﻟﺜﱠﻮﺍ ﹺ
ﺖ ﻗﺮﺍﺀَﰐ ﺃﻭ ﺛﹶﻮﺍﺑﻬﺎ ﹶﻟ ﻪ ﺧﻼﻓﹰﺎ ﻟﺠﻤ ﹴﻊ ﺃﻳﻀﺎﹰ، ﹶﻟﻐﻮ ،ﺧﻼﻓﹰﺎ ﳉﹶﻤﻊﹴ ،ﻭﺇﻥ ﺍﺧﺘﺎ ﺭ ﺍﻟﺴﺒﻜﻲ ﻣﺎ ﻗﺎﻟﻮﻩ ،ﻭﻛﹶﺬﺍ ﺃ ﻫ ﺪﻳ
ﻀ ﻬﻢ، ﺴﺘﺄ ﹺﺟﺮﹺ ،ﺃﻱ ﺃﻭ ﳓﻮ ﻭﹶﻟﺪﻩ ،ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻭﻣﻊ ﺫ ﹾﻛﺮﹺﻩ ﰲ ﺍﻟﻘﹶﻠﺐ ﺣﺎﹶﻟﺘﻬﺎ ،ﻛﻤﺎ ﺫ ﹶﻛ ﺮ ﻩ ﺑ ﻌ ﻀ ﺮ ﺓ ﺍ ﹸﳌ
ﺤ
ﺃﻭ ﹺﺑ
ﺿ ﻊ ﺑ ﺮﻛﹶﺔ ﻭﺗﻨﺰﻝ ﺭﺣﻤﺔ ،ﻭﺍﻟﺪﻋﺎﺀ ﺑﻌﺪﻫﺎ ﺃ ﹾﻗﺮﺏ ﺇﹺﺟﺎﺑﺔ ،ﻭﺇﺣﻀﺎ ﺭ ﺍﳌﹸﺴﺘ ﹾﺄ ﹺﺟ ﺮ ﰲ
ﺿﻌﻬﺎ ﻣ ﻮ
ﻭﺫﻟﻚ ﻷﻥ ﻣﻮ
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ﺾ ﺍﻟﺬﻛﺮﹺ،
ﺤ ﹺﺤ ﻖ ﺎ ﺍﻻ ﺳﺘﹾﺌﺠﺎ ﺭ ﻟ ﻤ ﺐ ﺍﻟﻘﺎﺭﻱﺀ ،ﻭﺃﹾﻟ ﺐ ﻟﺸﻤﻮ ﹺﻝ ﺍﻟﺮﲪ ﺔ ﻟﻪ ﺇﺫﺍ ﻧﺰﻟﺖ ﻋﻠﻰ ﹶﻗ ﹾﻠ ﹺ
ﺍﻟﻘﹶﻠﺐ ﺳﺒ
ﻭﺍﻟﺪﻋﺎﺀ ﻋ ﹶﻘﺒﻪ ،ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ،ﺑﺄﻧﻪ ﻟﻮ ﺗﺮﻙ ﻣﻦ ﺍﻟﻘﺮﺍ َﺀ ﺓ ﺍ ﹸﳌﺴﺘﺄ ﹺﺟ ﺮ ﻋﻠﻴﻬﺎ ﺁﻳﺎﺕ ،ﹶﻟ ﹺﺰ ﻣ ﻪ ﻗﺮﺍ َﺀ ﹶﺓ ﻣﺎ ﺗﺮﻛﻪ ،ﻭﻻ
ﻑ ﻣﺎ ﺑﻌﺪﻩ .ﻭﺑﺄﻥ ﻣﻦ ﺍ ﺳﺘﻮ ْﺀ ﹺﺟ ﺮ ﻟﻘﹶﺮﺍ َﺀ ﺓ ﻋﻠﻰ ﻗﱪﹴ ،ﻻ ﻳﻠﺰ ﻣ ﻪ ﻋﻨﺪ ﺍﻟﺸﺮﻭﻉ ﺃﻥ ﻳﻨﻮﻱ ﺃﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺍ ﺳﺘﹾﺌﻨﺎ
ﻁ ﻋﺪﻡ ﺍﻟﺼﺎﺭﻑ. ﻋﻤﺎ ﺍﺳﺘﺆﺟﺮ ﻋﻨﻪ ،ﺃﻱ ﺑﻞ ﺍﻟﺸﺮ ﹸ
ﺻﺮﺣﻮﺍ ﰲ ﺍﻟﻨ ﹾﺬ ﹺﺭ ﺑﺄﻧﻪ ﻻ ﺑ ﺪ ﺃﻥ ﻳﻨﻮﻱ ﺃﺎ ﻋﻨﻪ .ﻗﻠﺖ :ﻫﻨﺎ ﻗﺮﻳﻨﺔ ﺻﺎ ﹺﺭﹶﻓ ﹲﺔ ﻟﻮﻗﻮﻋﻬﺎ ﻋﻤﺎ ﻓﺈﻥ ﻗﻠﺖ :
ﺝ ﻟﻠﻨﻴﺔ ﻓﻴﻤﺎ ﻳ ﹾﻈ ﻬ ﺮ ﺤﺤﻨﺎﻩ :ﺍﺣﺘﺎ ﺍﺳﺘﺆﺟﹺﺮ ﻟﻪ ،ﻭﻻ ﻛﺬﻟﻚ ﹸﺛﻢ ،ﻭﻣﻦ ﰒ ﻟﻮ ﺍﺳﺘﺆ ﹺﺟ ﺮ ﻫﻨﺎ ﻟ ﻤ ﹾﻄﹶﻠ ﹺﻖ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺻ
ﻀ ﻤ ﹴﻦ ﺤﺘ ﺞ ﳍﺎ ،ﻓ ﺬ ﹾﻛ ﺮ ﺍﻟ ﹶﻘﺒ ﹺﺮ ﻣﺜﺎﻝ ،ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ .ﻭﹺﺑ ﻐﲑ ﻣﺘ ﻀ ﺮﺗﻪ ﱂ ﻳ ﺤ
ﺃﻭ ﹰﻻ ﻟﻤﻄﻠﻘﻬﺎ ،ﻛﺎﻟﻘﺮﺍﺀﺓ ﹺﺑ
ﻚ ﺑﻌﻘﺪ ﻀ ﻤ ﻦ ﺍﺳﺘﻴﻔﺎﺀَﻫﺎ ،ﻓﻼ ﻳﺼﺢ ﺍ ﹾﻛﺘﺮﺍ َﺀ ﺑﺴﺘﺎ ﻥ ﻟﹶﺜ ﻤ ﺮﺗﻪ ،ﻷﻥ ﺍﻷَﻋﻴﺎ ﹶﻥ ﻻ ﺗﻤﻠ ﻻ ﺳﺘﻴﻔﺎ ِﺀ ﻋﲔ ﻣﺎ ﺗ
ﺻﺤﺔ ﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﺗﻮﺷﻴﺤﻪ ﺍ ﺧﺘﻴﺎ ﺭ ﻭﺍﻟﺪﻩ ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ ﰲ ﺁ ﺧ ﺮ ﻋﻤﺮ ﻩ ، ﺍﻹِﺟﺎﺭﺓ ﹶﻗﺼﺪﺍﹰ ،ﻭﻧﻘﻞ ﺍﻟﺘﺎ
ﻉ ﺑﹺﻤﺎﺋﻬﺎ ﻟﻠﺤﺎ ﺟ ﺔ .ﻗﺎﻝ ﰲ ﻺﻧﺘﻔﹶﺎ ﹺ
ﺤ ﺔ ﺍ ﺳﺘﺌﺠﺎ ﹺﺭ ﻗﹶﻨﺎ ﺓ ﺃﻭ ﺑﹺﺌ ﹴﺮ ﻟ ِﺼ ﺻﺮﺣﻮﺍ ﹺﺑ ﺇﺟﺎﺭﺓ ﺍ َﻷﺷﺠﺎ ﹺﺭ ﻟﹶﺜ ﻤﺮﹺﻫﺎ ،ﻭ
ﺸ ﻪ ﻗﺒﻞ ﺑﻼﺋﻪ ،ﻭﺟﻬﺎﻟ ﹶﺔ ﻭﻗﺖ ﺍﻟﺒﻠﻰ ﺤﺮﻣﺔ ﻧﺒ
ﺖ ﻟ
ﺽ ﻟ ﺪ ﹾﻓ ﹺﻦ ﺍ ﹶﳌﻴ
ﺏ :ﻻ ﻳﺠﻮ ﺯ ﺇﺟﺎ ﺭ ﹶﺓ ﺍﻷَﺭ ﹺ ﺍﻟﻌﺒﺎ ﹺ
ﻉ ﻣﻦ ﺍﳌﹸﻜﺘﺮﻱ ،ﻭﺟﺐ ﻋﻠﻰ ﺍ ﹸﳌﻜﹾﺮﻱ ﺡ ﺩﺍ ﹴﺭ( ﹸﳌ ﹾﻜﺘﺮﹴ ،ﻭﻟﻮ ﺿﺎ ﺐ )ﻋﻠﻰ ﻣ ﹾﻜ ﹴﺮ ﺗﺴﻠﻴﻢ ﻣ ﹾﻔﺘﺎ ﹺ ﺠ )ﻭ( ﻳ ﹺ
ﺴﻠﻴﻤﻪ ،ﺑﻞ ﻭﻻ ﻗﻔﹾﻠﻪ ،ﻛﹶﺴﺎﺋ ﹺﺮ ﺐﺗ ﺠ ﺡ ﺍﻟﻐﻠ ﹺﻖ ﺍ ﹸﳌﺜﹾﺒﺖ .ﺃﻣﺎ ﻏﲑﻩ ،ﻓﻼ ﻳ ﹺ ﺠﺪﻳﺪﻩ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﻔﺘﺎﺡ ،ﻣﻔﺘﺎ ﺗ
ﺴ ﹴﺮ .ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻜﻮﻥ ﻣﺎ ﺡ ﻣﻨ ﹶﻜ ِﺕ) .ﻭﻋﻤﺎ ﺭﺗﻬﺎ( ،ﻛﺒﻨﺎ ٍﺀ ﻭﺗﻄﻴﲔ ﺳﻄﺢﹴ ،ﻭﻭﺿﻊ ﺑﺎﺏﹴ ،ﻭﺇﺻﻼ ﺍﳌﻨﻘﻮﻻ
ﺠﺒﺮ ﻋﻠﻴﻪ ،ﺑﻞ ﺇﻧﻪ ﺇﻥ ﺗﺮﻛﹶﻪ ،ﺛﹶﺒﺖ ﻟﻠﻤﻜﺘﺮﻱ ﺍﳋﻴﺎﺭ، ﺫﹸ ﻛ ﺮ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻰ ﺍﳌﹸﻜﺮﻱ ﺃﻧﻪ ﻳﺄﰒ ﺑﺘ ﺮﻛﻪ ،ﺃﻭ ﺃﻧﻪ ﻳ
ﻛﻤﺎ ﺑﻴﻨﺘﻪ ﺑﻘﻮﱄ) :ﻓﺈﹺﻥ ﺑﺎﺩﺭ( ﻭﻓﹶﻌﻞ ﻣﺎ ﻋﻠﻴﻪ ،ﻓﺬﺍﻙ )ﻭﺇﻻ ﻓﻠﻠﻤﻜﺘﺮﻱ ﺧﻴﺎﺭ( ﺇﻥ ﻧﻘﺼﺘﻪ ﺍ ﹶﳌﻨﻔﻌﺔ) ،ﻭﻋﻠﻰ
ﺻﺘﻬﺎ( ﺃﻱ ﺍﻟﺪﺍﺭ) ،ﻣﻦ ﻛﻨﺎﺳﺔ( ،ﻭﺛﹶﻠﺞﹴ ،ﻭﺍﻟ ﻌ ﺮﺻﺔ :ﻛﻞ ﺑﻘﹾﻌ ﺔ ﺑﲔ ﺍﻟﺪﻭﺭ ﻭﺍﺳﻌﺔ ﻟﻴﺲ ﻒ ﻋ ﺮ ﻣﻜﺘ ﹴﺮ .ﺗﻨﻈﻴ
ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺑﹺﻨﺎﺀ ،ﻭﲨﻌﻬﺎ :ﻋﺮﺻﺎﺕ) ،ﻭﻫﻮ( ﺃﻱ ﺍ ﹸﳌﻜﹾﺘﺮﻱ )ﺃﻣﲔ( ﻋﻠﻰ ﺍﻟﻌﲔ ﺍﳌﻜﺘﺮﺍﺓ )ﻣﺪﺓ ﺍﻹِﺟﺎﺭﺓ(
ﺤ ﱢﻞ ﻋﻤﻞ) ،ﻭﻛﺬﺍ ﺑﻌﺪﻫﺎ( ﻣﺎ ﱂ ﻳﺴﺘﻌﻤﻠﻬﺎ، ﺇﻥ ﻗ ﺪﺭﺕ ﹺﺑ ﺰ ﻣﻦﹴ ،ﺃﻭ ﻣﺪﺓ ﺇﹺﻣﻜﺎﻥ ﺍﻹِﺳﺘﻴﻔﺎ ِﺀ ﺇﻥ ﻗﺪﺭﺕ ﹺﺑ ﻤ
ﺴ ﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ .ﻭﺇﻧﻤﺎ ﻁ ﺃ ﺣﺪﳘﺎ ﻋﹶﻠﻴﻪ ،ﹶﻓ ﺍﺳﺘﺼﺤﺎﺑﹰﺎ ﳌﺎ ﻛﺎﻥ ،ﻭﻷَﻧﻪ ﻻ ﻳﻠ ﺰ ﻣ ﻪ ﺍﻟ ﺮ ﺩ ﻭﻻ ﻣﻮ ْﺀﻧﺘﻪ ،ﺑﻞ ﻟﻮ ﺷ ﺮ ﹶ
ﺴﺒﻜﻲ ﺃﻧﻪ ﻛﺎﻷﻣﺎﻧﺔ ﺍﻟﺸ ﺮﻋﻴﺔ ،ﻓﻴﻠﹾﺰﻣﻪ ﺇﹺﻋﻼ ﻡ ﻣﺎﻟﻜﻬﺎ ﺎ ﺃﻭ ﺍﻟ ﺮ ﺩ ﺨﻠﻴﺔ ،ﻛﺎﻟ ﻮﺩﻳﻊ ،ﻭ ﺭ ﺟ ﺢ ﺍﻟ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ،ﺍﻟﺘ
ﺲ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺘﺨﻠﻴﺔ ،ﻓﻘﻀﻴﺘﻪ ﺃﻧ ﻪ ﻻ ﻳ ﹾﻠ ﺰ ﻡ ﺻ ﺢ ﺃﻧﻪ ﻟﻴ ﺿﻤﻦ .ﻭﺍﳌﻌﺘ ﻤ ﺪ ﺧﻼﻓ ﻪ .ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺑﺎﻷ ﻓﻮﺭﺍﹰ ،ﻭﺇﻻ
ﺤﹺﺒﺴﻬﺎ ﻟﻮ ﻃﹶﻠﺒﻬﺎ .ﻭﺣﻴﻨﺌ ﺬ ﻳﻠﹾﺰ ﻡ ﻣﻦ ﺫﻟﻚ ﺴﺘﻌﻤﻠﻬﺎ ،ﻭﻻ ﻳ ﹺﺇﻋﻼ ﻡ ﺍﳌﹸﺆﺟﺮ ﹺﺑﺘ ﹾﻔﺮﹺﻳﻎ ﺍﻟ ﻌﻴﻦ ،ﺑﻞ ﺍﻟﺸﺮﻁ ﺃﻥ ﻻ ﻳ
ﺕ ﺑﻌﺪ ﺗﻔﺮﻳﻐﻪ ﺃﻭ ﻻ .ﻟﻜﻦ ﻗﺎ ﹶﻝ ﺍﻟﺒﻐﻮﻱ :ﻟﻮ ﺍ ﺳﺘ ﹾﺄﺟﺮ ﺣﺎﻧﻮﺗﹰﺎ ﺏ ﳓ ﻮ ﺍﳊﺎﻧﻮ ﻕ ﺑﲔ ﺃﻥ ﻳ ﹾﻘ ﻔ ﹶﻞ ﺑﺎ ﺃﻧﻪ ﻻ ﹶﻓ ﺮ
ﺏ ﺷ ﻬ ﺮﻳﻦ ،ﻟﺰﻣﻪ ﺍﳌﺴﻤﻰ ﻟﻠﺸﻬﺮ ﺍﻷﻭﻝ ،ﻭﺃﺟﺮﺓ ﺍ ﳌﺜﹾﻞ ﻟﻠﺸﻬﺮ ﺍﻟﺜﱠﺎﱐ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺷﻬﺮﺍﹰ ،ﻓﺄ ﹾﻏﹶﻠ ﻖ ﺑﺎﺑﻪ ،ﻭﻏﺎ
ﺡ ﺍ ﳌﻨﻬﺎﺝ :ﻭﻣﺎ ﺫﻛﹶﺮﻩ ﺍﻟﺒﻐﻮﻱ ،ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻐﻴﺒﺔ ،ﻣﺘﺠﻪ ،ﻭﻟﻮ ﺍﺳﺘﻌﻤﻞ ﺍﻟ ﻌﻴﻦ ﺑﻌﺪ ﺍ ﹸﳌﺪﺓ ﹶﻟ ﹺﺰ ﻣ ﻪ ﹸﺃﺟﺮ ﹶﺓ ﰲ ﺷﺮ ﹺ
ﺍ ﳌﺜﹾﻞ )ﻛﺄﺟﲑ( ﻓﺈﹺﻧﻪ ﺃﻣﲔ ،ﻭﻟﻮ ﺑ ﻌ ﺪ ﺍﳌﺪﺓ ﺃﻳﻀﺎﹰ) ،ﻓﻼ ﺿﻤﺎ ﹶﻥ ﻋﻠﻰ ﻭﺍﺣ ﺪ ﻣﻨﻬﻤﺎ( ﻓﻠﻮ ﺍ ﹾﻛﺘﺮﻯ ﺩﺍﺑﺔ ،ﻭﱂ
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ﻀ ﻤﻦ ،ﺳﻮﺍﺀ ﺍﻧﻔﹶﺮﺩ ﺍﻷَﺟ ﲑ ﺑﺎﻟﻴ ﺪ ﺃﻡ ﻻ، ﺻﺒﻐﻪ ﹶﻓﺘﻠﹶﻒ ،ﻓﻼ ﻳ ﻳﻨﺘ ﻔ ﻊ ﺎ ﻓﺘﻠ ﹶﻔﺖ ،ﺃﻭ ﺍﻛﹾﺘﺮﺍ ﻩ ﻟﺨﻴﺎﻃﹶﺔ ﺛﻮﺏ ﺃﻭ
ﻉ
ﻀ ﺮ ﻩ ﻣﻨ ﹺﺰﹶﻟ ﻪ ﻟﻴ ﻌ ﻤﻞﹶ) ،ﺇﻻ ﹺﺑﺘ ﹾﻘﺼﲑ( ﻛﺄﻥ ﺗﺮ ﻙ ﺍ ﹸﳌ ﹾﻜﺘﺮﻱ ﺍ ِﻹﻧﺘﻔﹶﺎ
ﻛﺄﻥ ﻗﹶﻌ ﺪ ﺍ ﹸﳌ ﹾﻜﺘﺮﻱ ﻣﻌﻪ ﺣﱴ ﻳ ﻌﻤﻞ ،ﺃﻭ ﺃ ﺣ
ﺖ ﻟﻮ ﺍﻧﺘﻔ ﻊ ﺎ ﻓﻴﻪ ﻋﺎﺩﺓ ﺳﻠﻤﺖ ،ﻭﻛﺄﻥ ﺻ ﹶﻄﺒﻠﻬﺎ ﻋﻠﻴﻬﺎ ﰲ ﻭﻗ ﻒﺍ ﺴﺒﺐﹴ ،ﻛﺎﻧ ﹺﻬﺪﺍ ﹺﻡ ﺳ ﹾﻘ
ﺑﺎﻟﺪﺍﺑﺔ ﻓﺘﹶﻠﻔﹶﺖ ﹺﺑ
ﻼ ﺇﺫﺍ ﺃ ﺧ ﹶﺬ ﻏﲑﻩ ﻣﺎ ﻓﻴﻬﺎ .ﻗﺎﻝ ﻆ ﺩﻛﺎﻥ ﻣﺜ ﹰ ﺿ ﺮﺑﻬﺎ ،ﺃﻭ ﺃﺭﻛﺒﻬﺎ ﺃﺛﹾﻘ ﹶﻞ ﻣﻨﻪ .ﻭﻻ ﻳﻀﻤﻦ ﺃﺟ ﲑ ﻟﺤ ﹾﻔ
ﳋ ﻔﲑﹺ ،ﻭﻛﺄﻥ ﺍ ﺳﺘﹶﺄ ﺟ ﺮ ﻩ ﻟﲑﻋﻰ ﺩﺍﺑﺘﻪ ﻓﺄﻋﻄﺎﻫﺎ ﺁﺧ ﺮ ﻳﺮﻋﺎﻫﺎ ﻓﻴﻀﻤﻨﻬﺎ ﺍﻟ ﺰ ﺭﻛﹶﺸﻲ :ﺇﻧﻪ ﻻ ﺿﻤﺎ ﹶﻥ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍ ﹶ
ﺿﺮﺏ ﺕ ﺍﳌﺘﻌﻠﱢﻢ ﻣﻦ ﻑ ﺧﺒﺎ ﺯ ﰲ ﺍﻟ ﻮﻗﹸﻮﺩ ،ﺃﻭ ﻣﺎ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ،ﻭﺍﻟﻘﺮﺍﺭ ﻋﻠﻰ ﻣﻦ ﺗﻠﻔﹶﺖ ﺑﻴﺪﻩ .ﻭﻛﺄﻥ ﹶﺃ ﺳ ﺮ
ﻕ ﺍﻷَﺟ ﲑ ﰲ ﺃﻧﻪ ﱂ ﻳﻘﺼﺮ ،ﻣﺎ ﱂ ﻳﺸﻬﺪ ﺧﺒﲑﺍﻥ ﺑﹺﺨﻼﻓﻪ .ﻭﻟﻮ ﺍ ﹾﻛﺘﺮﻯ ﺩﺍﺑﺔ ﻀﻤﻦ ،ﻭﻳﺼﺪ ﺍﳌﻌﻠﱢﻢ ،ﻓﺈﹺﻧﻪ ﻳ
ﺿ ﻤﻨﻬﺎ ﻓﻴﻪ ﻓﻘﻂ ،ﻷﻧﻪ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻓﻴﻪ ﺗ ﻌﺪﻳﹰﺎ .ﻭﻟﻮ ﹶﻟﻴ ﺮ ﹶﻛﺒﻬﺎ ﺍﻟﻴﻮﻡ ﻭﻳﺮ ﹺﺟ ﻊ ﻏﺪﺍﹰ ،ﻓﺄﻗﺎﻡ ﺎ ﻭ ﺭﺟﹺﻊ ﰲ ﺍﻟﺜﺎﻟﺚ ،
ﺿ ﻤﻨ ﻪ ﻣﻊ ﺍ ﹾﻛﺘﺮﻯ ﻋﺒﺪﹰﺍ ﻟﻌﻤ ﹴﻞ ﻣﻌﻠﻮﻡ ،ﻭﱂ ﻳﺒﻴﻦ ﻣ ﻮﺿ ﻌﻪ ،ﹶﻓﺬﹶﻫﺐ ﺑﻪ ﻣﻦ ﺑﹶﻠ ﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ ﺇﱃ ﺁﺧﺮ ،ﻓﺄﹺﺑ ﻖ :
ﺍ ُﻷ ﺟ ﺮ ﺓ.
ﺴﺘﻮﻓﻴﻬﺎ) .ﻭﻻ ﺃ ﺟﺮﺓ( ﻟﻌﻤﻞ: ﺲ ﺍﻟﺜﹶﻮﺏﹺ ،ﻛﺮ ﻫﻨﹺﻪ ،ﺑﺄﹸﺟ ﺮﺗﻪ ﺣﱴ ﻳ ﺤ ﹺﻮ ﺍﻟﻘﺼﺎ ﹺﺭ ﺣﺒ
]ﻓﺮﻉ[ :ﳚﻮ ﺯ ﻟﻨ
ﺼﺒ ﹺﻎ ﻣﺎﻟﻜﻪ )ﺑﻼ ﺷﺮﻁ( ﺍﻷﺟﺮﺓ .ﻓﻠ ﻮ ﺩﻓﻊ ﹶﺛ ﻮﺑﻪ ﺇﱃ ﺤ ﹾﻠ ﹺﻖ ﺭﹾﺃﺱﹴ ،ﻭﺧﻴﺎﻃﹶﺔ ﹶﺛﻮﺏ ،ﻭﻗﺼﺎ ﺭﺗﻪ ،ﻭﺻﺒﻐﻪ ﹺﺑ ﹶﻛ
ﺻﺒﺎﻍ ﻟﻴﺼﺒﻐﻪ ،ﻓﻔﹶﻌﻞ ،ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪﳘﺎ ﹸﺃ ﺟ ﺮﺓﹰ ،ﻭﻻ ﻣﺎ ﻳﻔﻬﻤﻬﺎ، ﻁ ﻟﻴﺨﻴﻂﹶ ،ﺃﻭ ﻗﺼﺎ ﹴﺭ ﻟﻴ ﹶﻘﺼﺮﻩ ،ﺃﻭ ﺧﻴﺎ
ﺤ ﻖ ﻋﻠﻴﻪ ﺴﺘ
ﻉ .ﻗﺎ ﹶﻝ ﰲ ﺍﻟﺒﺤﺮ :ﻭﻷﻧﻪ ﻟﻮ ﻗﺎﻝ ﺍﺳﻜﻨﻲ ﺩﺍﺭﻙ ﺷﻬﺮﺍﹰ ،ﻓﺄ ﺳ ﹶﻜﻨﻪ ،ﻻ ﻳ ﻓﻼ ﺃ ﺟ ﺮ ﹶﺓ ﻟﻪ ،ﻷﻧﻪ ﻣﺘﺒ ﺮ
ﺴﺘﹾﺜﻨﻰ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺩﺍﺧﻞ ﲪﺎﻡ ،ﺃﻭ ﻑ ﺑﺬﻟﻚ ﺍﻟﻌﻤ ﹶﻞ ﺎ ،ﻟﻌﺪﻡ ﺍﹾﻟﺘﺰﺍﻣﻬﺎ .ﻭﻻ ﻳ ﹸﺃﺟﺮ ﹰﺓ ﹺﺇﺟﻤﺎﻋﺎﹰ ،ﻭﺇﻥ ﻋ ﹺﺮ
ﺼ ﹺﺮﻓﹶﻬﺎ ﺻﺎﺣﺒﻬﺎ ﺇﻟﻴﻪ ﺑﹺﺨﻼﻓﻪ ﺑﺈﹺﺫﻧﻪ .ﺃﻣﺎ ﺇﺫﺍ ﻼ ﺑﻼ ﺇﺫﻥ ،ﻻ ﺳﺘﻴﻔﺎﺋﻪ ﺍﳌﻨ ﹶﻔﻌﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳ ﺭﺍﻛﺐ ﺳﻔﻴﻨﺔ ﻣﺜ ﹰ
ﺽ ﺎ ،ﻛﹸﺄ ﺭﺿﻴﻚ ،ﺃﻭ ﻻ ﺻ ﺢ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻭﺇﻻ ﻓﹸﺄﺟﺮﺓ ﺍ ﳌﺜﹾﻞ .ﻭﺃﻣﺎ ﺇﺫﺍ ﻋ ﺮ ﺤﻘﱠﻬﺎ ﹶﻗﻄﹾﻌﹰﺎ ﺇﻥ ﺴﺘ
ﹸﺫ ﻛ ﺮ ﹸﺃ ﺟﺮﺓ ،ﹶﻓﻴ
ﺃﺧﻴﺒﻚ ،ﺃﻭ ﺗﺮﻯ ﻣﺎ ﻳﺴﺮﻙ ،ﻓﻴﺠﺐ ﺃ ﺟﺮﺓ ﺍ ﳌﺜﹾﻞ )ﻭﺗ ﹶﻘ ﺮﺭﺕ( ﺃﻱ ﺍﻷُﺟﺮﺓ ﺍﻟﱵ ﺳﻤﻴﺖ ﰲ ﺍﻟ ﻌﻘﹾﺪ )ﻋﻠﻴﻪ( ﺃﻱ
ﺖ ﺃﻭ ﻣﻀ ﻲ ﻣﺪﺓ ﺇﹺﻣﻜﺎ ﻥ ﺍﻻﺳﺘﻴﻔﺎﺀ ﰲ ﺍﳌﻘﺪﺭﺓ ﺑﹺﻌ ﻤ ﹺﻞ )ﻭﺇﻥ ﺍﳌﹸﻜﺘﺮﻱ )ﲟﻀ ﻲ ﻣ ﺪ ﺓ( ﰲ ﺍﻹِﺟﺎﺭﺓ ﺍﳌﻘﺪﺭﺓ ﺑﻮﻗ
ﻑ ﻃﹶﺮﻳﻖﹴ ،ﺇﺫ ﻑ( ﺍ ﹸﳌﺴﺘﺄﺟﹺﺮ ﺍ ﹶﳌﻨﻔﹶﻌﺔ ،ﻷﻥ ﺍﳌﻨﺎﻓ ﻊ ﺗﻠﻔﹶﺖ ﲢﺖ ﻳﺪﻩ ،ﻭﺇﻥ ﺗ ﹺﺮ ﻙ ﻟﻨﺤﻮ ﻣﺮﻳﺾﹴ ،ﺃﻭ ﺧ ﻮ ﱂ ﻳﺴﺘﻮ
ﺴ ﺦ ﻭﻻ ﺭ ﺩ ﺇﱃ ﺗﻴﺴ ﹺﲑ ﺍﻟ ﻌﻤﻞ ﺐ ﺫﻟﻚ ،ﹸﻓ ِ ﺴﺒ ﹺ
ﺲ ﻟﻪ ،ﹺﺑ ﲔ ﻣﻦ ﺍ ِﻹ ﺳﺘﻴﻔﺎﺀِ ،ﻭﻟﻴ
ﺲ ﻋﻠﻰ ﺍﳌﹸﻜﺮﻱ ﺇﻻ ﺍﻟﺘﻤﻜ ﻟﻴ
ﺕ ﳓﻮ ﺩﺍﺑﺔ ﻭﺃﺟ ﹴﲑ ﻣﻌﻴﻨﻴﻦﹺ ،ﻭﺍﻧﻬﺪﺍﻡ ﺩﺍﺭﹴ، ﺴﺘﻮﰱ ﻣﻨﻪ ﻣ ﻌﻴﻦ( ﰲ ﺍﻟ ﻌ ﹾﻘﺪ ،ﻛﻤﻮ ﻒ ﻣ
ﺴ ﺦ( ﺍﻹِﺟﺎ ﺭ ﹸﺓ )ﹺﺑﺘﻠ )ﻭﺗﻨ ﹶﻔ ِ
ﺾ ﺇﺫﺍ ﻛﺎﻥ ﻟ ﻤﹾﺜﻠ ﻪ ﺽ ﺑ ﻌ ﺪ ﺍﻟ ﹶﻘﺒ ﹺ
ﺕ ﳏ ﱢﻞ ﺍﳌﻨﻔﻌﺔ ﻓﻴﻪ ،ﻻ ﰲ ﻣﺎ ﹴ ﻭﻟ ﻮ ﺑﻔﻌﻞ ﺍ ﹸﳌﺴﺘ ﹾﺄ ﹺﺟ ﹺﺮ )ﰲ( ﺯﻣﺎﻥ )ﻣﺴﺘﻘﺒﻞ( ﻟﻔﻮﺍ
ﺴﺘﻮﰱ ﻣﻨﻪ ،ﻏﲑﻩ ﺝ ﺑﹺﺎ ﹸﳌ
ﺴ ﹶﻄ ﻪ ﻣﻦ ﺍﳌﺴﻤﻰ ﺑﺎﻋﺘﺒﺎﺭ ﹸﺃﺟﺮﺓ ﺍ ﳌﺜﹾﻞ ،ﻭ ﺧ ﺮ ﹸﺃ ﺟﺮﺓ ،ﻻ ﺳﺘ ﹾﻘﺮﺍﺭﹺﻩ .ﺑﺎﻟ ﹶﻘﺒﺾﹺ ،ﻓﻴﺴﺘﻘ ﺮ ﻗ
ﺖﺐ ﺍﻧﻔﺴﺎﺧﺎﹰ ،ﻳﻞ ﻳﺒﺪﻻﻥ ،ﻭﻳﹾﺜﺒ ﳑﺎ ﻳﺄﰐ ﻭﺑﺎ ﹸﳌ ﻌﻴﻦ ﰲ ﺍﻟ ﻌﻘﹾﺪ ،ﺍﳌﹸﻌﲔ ﻋﻤﺎ ﰲ ﺍﻟﺬﱢﻣﺔ ،ﻓﹺﺈ ﱠﻥ ﺗﹶﻠ ﹶﻔﻬﻤﺎ :ﻻ ﻳﻮﺟ
ﻀ ﺮﺭﹺﻩ ﻭﻫﻮ ﻣﺎ ﺃﺛﱠﺮ ﰲ ﺙ ﻟﺘ
ﺍﳋﻴﺎ ﺭ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ ،ﻋﻠﻰ ﺍﳌﹸﻌﺘﻤﺪ ،ﺑ ﻌﻴﺐ ﳓﻮ ﺍﻟﺪﺍﺑﺔ ﺍﳌﻘﺎﺭ ﻥ ﺇﺫﺍ ﺟ ﹺﻬﻠﹶﻪ ،ﻭﺍﳊﺎ ﺩ ﹶ
ﺐ ﺍﻟﺪﺍﺑﺔ ،ﺑﻞ ﻳﹶﻠ ﺰ ﻣ ﻪ ﺍﻹِﺑﺪﺍ ﹸﻝ .ﻭﳚﻮ ﺯ
ﺕ ﹸﺃ ﺟ ﺮﺗﻬﺎ ،ﻭﻻ ﺧﻴﺎ ﺭ ﰲ ﺇﹺﺟﺎﺭﺓ ﺍﻟﺬﱢﻣﺔ ﹺﺑ ﻌﻴ ﹺ
ﺍ ﹶﳌﻨ ﹶﻔﻌﺔ ﺗﺄﺛﲑﹰﺍ ﻳﻈﻬﺮ ﺑﻪ ﺗﻔﺎ ﻭ
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ﺴﺘﻮﰱ ﻓﻴﻪ ﰲ ﺇﹺﺟﺎ ﺭ ﺓ ﻋﻴ ﹴﻦ ﻭ ﺫ ﻣ ﺔ ﺍ ﺳﺘﺒﺪﺍ ﹶﻝ ﺍ ﹸﳌﺴﺘﻮﰲ ،ﻛﺎﻟﺮﺍﻛﺐ ،ﻭﺍﻟﺴﺎﻛﻦ ،ﻭﺍ ﹸﳌﺴﺘﻮﰱ ﺑﻪ ﻛﺎﳌﹶﺤﻤﻮﻝﹺ ،ﻭﺍ ﹸﳌ
ﺸﺘﺮﻁ ﻋﺪﻡ ﺍﻹﺑﺪﺍ ﹶﻝ ﰲ ﺍﻵﺧﺮﻳﻦ. ﻛﺎﻟﻄﹼﺮﻳﻖ ﹺﺑ ﻤﺜﹾﻠﻬﺎ ،ﺃﻭ ﺑﺪﻭﻥ ﻣﺜﻠﻬﺎ ،ﻣﺎ ﱂ ﻳ
ﺴ ﻪ ﻭﻗﺖ ﺍﻟﻨﻮﻡ ﻟﻴﻼﹰ ،ﻭﺇﻥ ﺍﻃﱠﺮﺩﺕ ﻋﺎﺩﻢ ﺑﺬﻟﻚ، ﺲ ﺍﳌﻄﻠﻖ ،ﻻ ﻳﻠﹺﺒ ]ﻓﺮﻉ[ :ﻟﻮ ﺍ ﺳﺘ ﹾﺄﺟﺮ ﹶﺛﻮﺑﹰﺎ ﻟﱠﻠﺒ ﹺ
ﻼ ﻣﻨﻊ ﺍﳌﺆﺟﺮ ﻣﻦ ﺣﻤﻞ ﺷﻲﺀ ﻋﻠﻴﻬﺎ. ﻭﳚﻮﺯ ﳌﺴﺘﺄﺟﹺﺮ ﺍﻟﺪﺍﺑﺔ ﻣﺜ ﹰ
ﺖ ﻟﻪ ﺃﺟﺮﺓﹲ ،ﻭﹸﺃ ﻋ ﻄ ﻲﺐ ﺍﳌﺎﻫﺮ ،ﺃﻱ ﺑﺄﻥ ﻛﺎﻥ ﺧﻄﻮﻩ ﻧﺎﺩﺭﺍﹰ ،ﻟﻮ ﺷ ﹺﺮ ﹶﻃ ]ﻓﺎﺋﺪﺓ[ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺇﻥ ﺍﻟﻄﱠﺒﻴ
ﲦﻦ ﺍﻷﺩﻭﻳﺔ ،ﻓﻌﺎﳉﻪ ﺎ ،ﻓﻠﻢ ﻳﺒﺮﺃ ،ﺍﺳﺘﺤ ﻖ ﺍﳌﺴﻤﻰ ،ﺇﻥ ﺻﺤﺖ ﺍﻹِﺟﺎﺭﺓ ،ﻭﺇﹺﻻ ﻓﺄ ﺟﺮﺓ ﺍ ﳌﺜﹾﻞ .ﻭﻟﻴﺲ ﻟﻠﻌﻠﻴ ﹺﻞ
ﺴﺘ ﹾﺄ ﺟ ﺮ ﻋﻠﻴﻪ ﺍﳌﻌﺎﻟﹶﺠﺔ ﻻ ﺍﻟﺸﻔﺎﺀ ،ﺑﻞ ﺇﻥ ﺷ ﹺﺮﻁﹶ ،ﺑﻄﹸﻠﺖ ﺍﻹِﺟﺎﺭﺓ ،ﻷﻧﻪ ﺑﻴﺪ ﺍﷲ ﻉ ﻋﻠﻴﻪ ﺑﺸﻲﺀ ،ﻷﻥ ﺍ ﹸﳌ ﺍﻟﺮﺟﻮ
ﺤ ﻖ ﹸﺃﺟﺮ ﹰﺓ ﻭﻳﺮﺟﻊ ﻋﻠﻴﻪ ﺑﺜﻤﻦ ﺍﻷﺩﻭﻳﺔ ،ﻟﺘﻘﺼﲑﻩ ﲟﺒﺎﺷﺮﺗﻪ ﲟﺎ ﻟﻴﺲ ﻟﻪ ﺴﺘ
ﺗﻌﺎﱃ ﻻ ﻏﲑ .ﺃﻣﺎ ﻏﲑ ﺍﳌﺎﻫﺮ ،ﻓﻼ ﻳ
ﺑﺄﻫﻞ .ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ :ﺃﻱ ﺍﳌﹸﻜﺮﻱ ﻭﺍﳌﹸﻜﺘﺮﻱ )ﰲ ﺃﺟﺮ ﺓ ﺃﻭ ﻣﺪﺓ( ﺃﻭ ﻗﺪﺭ ﻣﻨﻔﹶﻌﺔ ،ﻫﻞ ﻫﻲ ﻋﺸﺮﺓ ﻓﹶﺮﺍﺳﺦ ،ﺃﻭ
ﺴﺨﺖ( ،ﺃﻱ ﺍﻹِﺟﺎﺭﺓ، ﺖ ﻣﻨﻬﺎ؟ )ﲢﺎﻟﻔﺎ ،ﻭﹸﻓ ِ ﲬﺴﺔ؟ ﺃﻭ ﰲ ﻗﺪﺭ ﺍﳌﺴﺘﺄﺟﺮ :ﻫﻞ ﻫﻮ ﻛﻞ ﺍﻟﺪﺍﺭ ،ﺃﻭ ﺑﻴ
ﺐ ﻋﻠﻰ ﺍﳌﹸﻜﺘﺮﻱ ﺃﺟﺮﺓ ﺍ ﳌﹾﺜ ﹺﻞ ﳌﺎ ﺍﺳﺘﻮﻓﺎﻩ. ﻭ ﻭ ﺟ
ﺴ ﹶﻄ ﻪ ﻣﻦﻂ ﹶﻗ ﻼ ﻧﺎﻗﺼﹰﺎ ﻧﻘﹾﺼﹰﺎ ﻳﺆﺛﺮ ،ﻭﻗﺪ ﻛﺎﹶﻟ ﻪ ﺍﳌﹸﺆﺟﺮ ،ﺣ ﱠ ]ﻓﺮﻉ[ :ﻟﻮ ﻭ ﹺﺟ ﺪ ﺍ ﹶﳌﺤﻤﻮ ﹸﻝ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ﻣﺜ ﹰ
ﻂ ﺷﻲﺀ ﻣﻦ ﺍﻷﺟﺮﺓ .ﻭﻟﻮ ﺍ ﺳﺘ ﹾﺄﺟﺮ ﺳﻔﻴﻨ ﹰﺔ ﻓﺪﺧﻠﻬﺎ ﺤﱠ
ﺍﻷﺟﺮﺓ ،ﺇﻥ ﻛﺎﻧﺖ ﺍﻹِﺟﺎﺭﺓ ﰲ ﺍﻟﺬﻣﺔ ﻭﺇﻻ ﱂ ﻳ
ﺳ ﻤﻚ ،ﻓﻬﻞ ﻫ ﻮ ﹶﻟﻪ ،ﺃﻭ ﻟﻠﻤﺆﺟﺮ؟ ﻭﺟﻬﺎﻥ.
ﺐ ﻣﻐﺮﻭﺱ ﻣﻌﻴﻦ ﰲ ﺠ ﹺﺮ ﻋﻨ ﹴ ﺨ ﹴﻞ ﺃﻭ ﺷ
ﻚ ﻏ ﲑ ﻩ ﻋﻠﻰ ﻧ
]ﺗﺘﻤﺔ[ :ﺗﺠﻮ ﺯ ﺍ ﹸﳌﺴﺎﻗﹶﺎ ﹸﺓ ﻭﻫﻲ ﺃﻥ ﻳﻌﺎﻣﻞ ﺍﳌﺎﻟ
ﺍﻟﻌﻘﺪ ﻣﺮﺋﻲ ﳍﻤﺎ ﻋﻨﺪﻩ ﻟﻴﺘﻌﻬﺪﻩ ﺑﺎﻟﺴﻘﻲ ﻭﺍﻟﺘﺮﺑﻴﺔ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﱠﻤﺮﺓ ﺍﳊﺎﺩﺛﺔ ﺃﻭ ﺍﳌﻮﺟﻮﺩﺓ ﳍﻤﺎ .ﻭﺇﻻ ﺗﺠﻮ ﺯ ﰲ
ﺐ ﻻ ﺗﺒﻌﹰﺎ ﳍﻤﺎ .ﻭ ﺟﻮﺯﻫﺎ ﺍﻟﻘﺪﱘ ﰲ ﺳﺎﺋﺮ ﺍﻷﺷﺠﺎﺭﹺ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ،ﻭﺍﺧﺘﺎﺭﻩ ﺟ ﻤ ﻊ ﺨ ﹴﻞ ﻭ ﻋﻨ ﹴﻏﲑ ﻧ
ﺱ ﻟﻴ ﻐ ﹺﺮ ﺳ ﻪ ﻭﻳﻜﻮﻥ ﺍﻟﺸﺠﺮ ﺃﻭ ﲦﺮﺗﻪ ﺇﺫﺍ ﹶﺃﹾﺛ ﻤ ﺮ ﳍﻤﺎ ،ﱂ ﺗﺠﺰ، ﻱ ﻏﲑ ﻣﻐﺮﻭ ﹴ ﻣﻦ ﺃﺻﺤﺎﺑﹺﻨﺎ ،ﻭﻟﻮ ﺳﺎﻗﺎ ﻩ ﻋﻠﻰ ﻭﺩ
ﺽ ﺃ ﺟ ﺮ ﹶﺓ ﻣﺜﹾﻠﻬﺎ،ﻟﻜﻦ ﻗﻀﻴﺔ ﻛﻼ ﻡ ﺟﻤ ﹴﻊ ﻣﻦ ﺍﻟﺴﻠﻒ ،ﺟﻮﺍﺯﻫﺎ ،ﻭﺍﻟﺸﺠ ﺮ ﳌﺎﻟﻜﻪ ،ﻭﻋﻠﻴﻪ ﻟﺬﻱ ﺍﻷ ﺭ ﹺ
ﺨﺮﺝ ﻣﻨﻬﺎ ،ﻭﺍﻟﹺﺒ ﹾﺬ ﺭ ﻣﻦ ﺽ ﻟﻴﺰﺭﻋﻬﺎ ﹺﺑﺠﺰ ٍﺀ ﻣﻌﻠﻮﻡ ﳑﺎ ﻳ ﻭﺍ ﹸﳌﺰﺍﺭﻋﺔ :ﻫﻲ ﺃﻥ ﻳﻌﺎﻣ ﹶﻞ ﺍﳌﺎﻟﻚ ﻏﲑﻩ ﻋﻠﻰ ﺃ ﺭ ﹴ
ﺍﳌﺎﻟﻚ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﺍﻟﹺﺒﺬﹶﺭ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ،ﻓﻬﻲ ﳐﺎﹺﺑﺮﺓ ،ﻭﳘﺎ ﺑﺎﻃﻼﻥ ،ﻟﻠﻨﻬﻲ ﻋﻨﻬﻤﺎ ،ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﺒﻜﻲ ،ﻛﺠﻤﻊ
ﺁﺧﺮﻳﻦ ،ﺟﻮﺍﺯﳘﺎ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻌﻤﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﻫﻞ ﺍﳌﺪﻳﺔ ،ﻭﻋﻠﻰ ﺍﳌﺮﺟﺢ ،ﻓﻠﻮ ﹸﺃ ﹾﻓ ﹺﺮﺩﺕ ﺍﻷﺭﺽ
ﺕ ﺍﻷَﺭﺽ ﺑﺎﳌﺨﺎﺑﺮﺓ، ﺑﺎﳌﺰﺍﺭﻋﺔ ،ﻓﺎﳌ ﻐ ﱠﻞ ﻟﻠﻤﺎﻟﻚ ،ﻭﻋﻠﻴﻪ ﻟﻠﻌﺎ ﻣ ﹶﻞ ﺃ ﺟ ﺮ ﹸﺓ ﻋﻤﻠﻪ ﻭﺩﻭﺍﺑﹺﻪ ﻭﺁﻻﺗﻪ ،ﻭﺇﻥ ﹸﺃ ﹾﻓ ﹺﺮ ﺩ
ﺽ ﺃﺟﺮﺓ ﻣﺜﻠﻬﺎ ﻭﻃﺮﻳﻖ ﺟﻌﻞ ﺍﻟ ﻐﻠﱠﺔ ﳍﻤﺎ ﻭﻻ ﹸﺃﺟﺮﺓ ﺃﻥ ﻳﻜﹶﺘﺮﻱ ﺍﻟﻌﺎﻣﻞ ﻓﺎﳌﻐﻞ ﻟﻠﻌﺎﻣﻞ ،ﻭﻋﻠﻴﻪ ﳌﺎﻟﻚ ﺍ َﻷ ﺭ ﹺ
ﻉ ﺑﺎﻟﻌﻤ ﹺﻞ ﻭﺍﳌﻨﺎﻓﻊ ﻒ ﺍﻟﹺﺒﺬﹾﺭ ﻭﻧﺼﻒ ﻋﻤﻠﻪ ﻭﻧﺼﻒ ﻣﻨﺎﻓﻊ ﺁﻻﺗﻪ ،ﺃﻭ ﺑﻨﺼﻒ ﺍﻟﹺﺒﺬﹾﺭ ﻭﻳﺘﺒ ﺮ ﺼ
ﺽ ﹺﺑﹺﻨ
ﻒ ﺍ َﻷ ﺭ ﹺ
ﺼ ﹺﻧ
ﻉ ﻟﻪ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﹺﺒﺬﹾﺭ ﰲ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﹺﺬﺭ ﻣﻨﻪ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﺎﻟﻚ ﺍﺳﺘ ﹾﺄﺟﺮﺓ ﺑﻨﺼﻒ ﺍﻟﺒﺬﺭ ﻟﻴﺰ ﺭ
ﻒ ﺍﻷﺭﺽ ،ﻭﻳﻌﲑ ﻩ ﻧﺼﻔﻬﺎ.
ﺼ
ﹺﻧ
129
ﺏ ﰲ ﺍﻟﻌﺎﺭﹺﻳﺔ
ﺑﺎ
ﻉ ﺑﹺﻪ ﻣ ﻊ ﺤ ﱡﻞ ﺍﻹِﻧﺘﻔﺎ ﻉ ﲟﺎ ﻳ ﺨﻔﻴﻔﻬﺎ :ﻭﻫ ﻲ ﺍﺳ ﻢ ﳌﺎ ﻳﻌﺎ ﺭ ﻟﻠ ﻌ ﹾﻘ ﺪ ﺍﳌﺘﻀﻤﻦ ﻹِﺑﺎ ﺣ ﺔ ﺍ ِﻹﻧﺘﻔﺎ ﹺ ﹺﺑﺘﺸﺪﻳ ﺪ ﺍﻟﻴﺎ ِﺀ ﻭﺗ
ﺸﺪﺓ ﺍﳊﺎ ﺟ ﺔ ﺇﻟﻴﻬﺎ، ﺑﻘﺎ ِﺀ ﻋﻴﻨ ﻪ ﻟﲑﺩﻩ .ﻣﻦ ﻋﺎ ﹴﺭ :ﺫﹶﻫﺐ ،ﻭﺟﺎﺀ ﺑﺴﺮﻋﺔ ،ﻻ ﻣﻦ ﺍﻟﻌﺎﺭ .ﻭﻫﻲ ﻣﺴﺘﺤﺒ ﹲﺔ ﺃﺻﺎﻟﺔ ﻟ
ﺤﺘﺮ ﻡ
ﺻﺤﺔ ﺍﻟﺼﻼ ﺓ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻳﻨ ﻘ ﹸﺬ ﻏﹶﺮﻳﻘﺎﹰ ،ﺃﻭ ﻳﺬﹾﺑ ﺢ ﺑﹺﻪ ﺣﻴﻮ ﹲﻥ ﻣ ﺏ ﺗﻮﻗﱠﻔﺖ ﺠﺐ ،ﻛﺈﹺﻋﺎ ﺭ ﺓ ﺛﻮ ﹴ ﻭﻗﺪ ﺗ ﹺ
ﺴﺘﻌﺎ ﺭ ﺓ )ﻻﻧﺘﻔﺎﻉ( ﻣ ﻊ ﺑﻘﺎ ِﺀ ﻋﻴﻨﹺﻪ )ﳑﻠﻮﻙ( ﺫﻟﻚ ﻳﺨﺸﻰ ﻣﻮﺗﻪ) .ﺻﺢ( ﻣﻦ ﺫﻱ ﺗﺒﺮﻉ) .ﺇﻋﺎﺭ ﺓ ﻋﻦ( ﹶﻏﻴ ﹺﺮ ﻣ
ﺍ ِﻹﻧﺘﻔﺎﻉ ،ﻭﻟﻮ ﺑﹺﻮﺻﻴ ﺔ ﺃﻭ ﺇﺟﺎ ﺭ ﺓ ﺃﻭ ﻭﻗﹾﻒ ،ﻭﺇﻥ ﱂ ﻳﻤﻠﻚ ﺍﻟ ﻌﻴﻦ ،ﻷﻥ ﺍﻟﻌﺎ ﹺﺭﻳﺔ ﺗﺮﺩ ﻋﻠﻰ ﺍ ﹶﳌﻨﻔﹶﻌﺔ ﻓﻘﻂ .ﻭﻗﻴﺪ
ﺖ ﻑ ﻋﻠﻴﻪ ،ﲟﺎ ﺇﺫﺍ ﻛﺎﻥ ﻧﺎﻇﺮﹰﺍ .ﻗﺎﻝ ﺍﻹﺳﻨﻮﻱ :ﳚﻮ ﺯ ﻟﻺﻣﺎﻡ ﺇﻋﺎ ﺭ ﹶﺓ ﻣﺎﻝ ﺑﻴ ﺍﺑﻦ ﺍﻟﺮﹺﻓﻌﺔ ﺻﺤﺘﻬﺎ ﻣ ﻦ ﺍ ﹶﳌﻮﻗﻮ
ﺸﺘﻬﺎﺓﺤ ﺮﺑﹺﻲ ،ﻭ ﹶﻛﺄﹶﻣﺔ ﻣ ﺡ ﻟ
ﻉ ﺑﻪ ﻛﺂﻟ ﹶﺔ ﳍﻮﹴ ،ﻭﹶﻓ ﺮﺱﹴ ،ﻭﺳﻼ ﹴ ﺤ ﺮ ﻡ ﺍ ِﻹﻧﺘﻔﺎ
ﺍﳌﺎﻝ )ﻣﺒﺎﺡ( ﻓﻼ ﻳﺼﺢ ﺇﻋﺎﺭﺓ ﻣﺎ ﻳ
ﺸ ﻌ ﺮ ﺑﹺﺈ ﹾﺫ ﻥ ﻓﻴﻪ( ﺃﻱ ﺍ ِﻹﻧﺘﻔﺎﻉ ) .ﹶﻛﹶﺄ ﻋ ﺮﺗﻚ، ﺨﺪﻣ ﺔ ﹶﺃ ﺟﻨﱯ ،ﻭﺇﳕﺎ ﺗﺼﺢ ﺍﻹِﻋﺎ ﺭ ﹸﺓ ﻣﻦ ﺃﻫ ﹺﻞ ﺗﱪﻉ) .ﺑﻠﻔﻆ ﻳ ﻟ
ﺴﺘ ﻌ ﹴﲑ
ﻚ( ﻣﻨﻔﻌﺔ ،ﻭﻛﺎﺭﻛﺐ ،ﻭﺧﺬ ﻩ ﻟﺘﻨﺘ ﻔ ﻊ ﺑﻪ .ﻭﻳﻜﻔﻲ ﻟﻔﻆ ﺃﺣﺪﳘﺎ ﻣﻊ ﻓﻌﻞ ﺍﻵﺧﺮ .ﻭﻻ ﳚﻮ ﺯ ﹸﳌ ﺤﺘ ﻭﺃﺑ
ﺇﻋﺎ ﺭ ﹶﺓ ﻋﻴ ﹴﻦ ﻣﺴﺘﻌﺎﺭﺓ ﺑﻼ ﺇﺫ ﻥ ﻣﻌﲑﹴ ،ﻭﻟﻪ ﺇﻧﺎﺑﺔ ﻣﻦ ﻳﺴﺘﻮﰲ ﺍﳌﻨﻔﻌﺔ ﻟﻪ ،ﻛﺄﻥ ﻳﺮﻛﺐ ﺩﺍﺑﺔ ﺍﺳﺘﻌﺎﺭﻫﺎ ﻟﻠﺮﻛﻮﺏ
ﺼ ﺢ ﺇﻋﺎﺭﺓ ﻣﺎ ﻻ ﻳﻨﺘ ﹶﻔ ﻊ ﺑﻪ ﻣﻊ ﺑﻘﺎ ِﺀ ﻋﻴﻨﹺﻪ ،ﻛﺎﻟﺸﻤﻊ ﻟﻠﻮﻗﻮﺩ، ﻣﻦ ﻫﻮ ﻣﺜﻠﻪ ﺃﻭ ﺩﻭﻧﻪ ﳊﺎ ﺟﺘﻪ ،ﻭﻻ ﻳ
ﺿ ﻤﻨﺖ ،ﻷﻥ ﺼ ﺢ ﺍﻟﻌﺎ ﹺﺭﻳﺔ ﹶﻓﺠﺮﺕ ، ﻻﺳﺘﻬﹺﻼﻛﻪ .ﻭﻣﻦ ﺛﹸﻢ ،ﺻﺤﺖ ﻟﻠﺘﺰﻳﻦ ﺑﻪ ،ﻛﺎﻟﻨﻘﺪ ،ﻭﺣﻴﺚ ﱂ ﺗ
ﻟﻠﻔﺎ ﺳ ﺪ ﺣ ﹾﻜ ﻢ ﺻﺤﻴﺤﻪ ،ﻭﻗﻴﻞ ﻻ ﺿﻤﺎﻥ ،ﻷﻥ ﻣﺎ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻟﻴﺲ ﺑﻌﺎﺭﹺﻳﺔ ﺻﺤﻴﺤﺔ ،ﻭﻻ ﻓﺎﺳﺪﺓ ،ﻭﻟﻮ
ﺴﻚ ،ﻓﺤﻔﹶﺮ ،ﱂ ﻳﻤﻠﻜﹶﻬﺎ ،ﻭﻻ ﺃﹸ ﺟ ﺮ ﹶﺓ ﹶﻟ ﻪ ﻋﻠﻰ ﺍﻵﻣﺮ ،ﻓﺈﹺﻥ ﻗﺎﻝ ﺃ ﻣ ﺮﺗﲏ ﺑﹶﺄﺟﺮﺓ، ﻗﺎﻝ ﺍ ﺣﻔﺮ ﰲ ﺃﺭﺿﻲ ﹺﺑﺌﹾﺮﹰﺍ ﻟﻨ ﹾﻔ ِ
ﻒ ﰲ ﻳﺪﻩ ،ﺃﻭ ﺴﺘ ﻌ ﲑ ﻟﻪ ﺷﻴﺌﺎﹰ ،ﱂ ﻳﺼﺢ ،ﻓﻠﻮ ﺗﻠ ﻓﻘﺎﻝ ﻣﺠﺎﻧﺎﹰ ،ﺻﺪﻕ ﺍﻵﻣﺮ ،ﻭﻭﺍﺭﺛﻪ .ﻭﻟﻮ ﺃﺭﺳﻞ ﺻﺒﻴﹰﺎ ﻟﻴ
ﻒ(ﺴﺘ ﻌ ﹴﲑ ﺿﻤﺎ ﹶﻥ ﻗﻴ ﻤ ﺔ ﻳ ﻮ ﹺﻡ ﺗﻠ
ﻀﻤﻨﻪ ﻫﻮ ،ﻭﻻ ﻣ ﺮ ﺳﹶﻠﻪ ،ﻛﺬﺍ ﰲ ﺍﳉﻮﺍﻫﺮ) .ﻭ( ﳚﺐ )ﻋﻠﻰ ﻣ ﺃﺗﻠ ﹶﻔ ﻪ ﱂ ﻳ
ﻒ ﻛﻠﱠﻪ ﺃﻭ ﺑ ﻌﻀﻪ ﰲ ﻳﺪﻩ ،ﻭﻟﻮ ﺑﺂﻓ ﺔ ﻣﻦ ﻏﲑ ﺗ ﹶﻘﺼﲑ ،ﺑ ﺪ ﹰﻻ ﺃﻭ ﺃﺭﺷﺎﹰ ،ﻭﺇﻥ ﺷﺮﻃﺎ ﻋﺪﻡ ﺿﻤﺎﻧﹺﻪ، ﻟﻠﻤﻌﺎ ﹺﺭ ﺇﹺﻥ ﺗﻠ
ﺾ ﰲ ﺍ ﹸﳌﺘ ﹶﻘﻮﻡ ،ﻭﺑﺎ ﳌﹾﺜ ﹺﻞ ﰲ ﳋﱪ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﻩ :ﺍﻟﻌﺎ ﹺﺭﻳﺔ ﻣﻀﻤﻮﻧﺔ ،ﺃﻱ ﺑﺎﻟﻘﻴﻤﺔ ،ﻳﻮ ﻡ ﺍﻟﺘﹶﻠﻒ ،ﻻ ﻳ ﻮ ﻡ ﺍﻟ ﹶﻘﺒ ﹺ
ﻒ ﻁ ﺍﻟﺘﻠ ﺍﳌﺜﻠﻲ ﻋﻠﻰ ﺍﻷﻭﺟﻪ .ﻭﺟﺰﻡ ﰲ ﺍﻷﻧﻮﺍﺭ ﺑﻠﺰﻭ ﹺﻡ ﺍﻟﻘﻴﻤﺔ ،ﻭﻟ ﻮ ﰲ ﺍﳌﺜﻠﻲ :ﻛﺨﺸﺐﹴ ،ﻭ ﺣﺠﺮ .ﻭ ﺷ ﺮ ﹸ
ﻒ ﻫﻮ ،ﺃﻭ ﺟﺰﺅ ﻩ ﺑﺎﺳﺘﻌﻤﺎ ﹺﻝ ﻣﺄﺫﻭﻥ ﻓﻴﻪ: ﺍﳌﻀﻤﻦ ،ﺃﻥ ﻳﺤﺼﻞ )ﻻ ﺑﺎﺳﺘﻌﻤﺎ ﹴﻝ( ،ﻭﺇﻥ ﺣﺼﻞ ﻣﻌﻪ ،ﻓﺈﹺﻥ ﺗﹶﻠ
ﺴﺘ ﻌ ﹴﲑ ﻣﻦ ﳓﻮ ﻛﺮﻛﻮﺏﹴ ،ﺃﻭ ﲪﻞﹴ ،ﺃﻭ ﻟﺒﺲ ﺍﻋﺘﻴﺪ ،ﻓﻼ ﺿﻤﺎ ﹶﻥ ﻟﻺﺫﻥ ﻓﻴﻪ ،ﻭﻛﺬﺍ ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﻣ
ﺐ ﻋﻨﻪ ،ﻭﻫﻮ ﻻ ﻳﻀﻤﻦ ،ﻓﻜﺬﺍ ﻫﻮ .ﻭﰲ ﻣﻌﲎ ﺴﺘ ﹾﺄﺟﹺﺮ ﺇﺟﺎﺭﺓ ﺻﺤﻴﺤﺔ ،ﻓﻼ ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻧﺎﺋ ﻣ
ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻪ، ﻒ ﰲ ﻳ ﺪ ﻣ ﺮﺗﻬﹺﻦ ﻻ ﻑ ﻋﻠﻴﻪ ،ﻭﻛﹶﺬﺍ ﻣﺴﺘﻌﺎ ﺭ ﻟ ﺮ ﻫ ﹺﻦ ﺗﹶﻠ ﺴﺘﹶﺄﺟﹺﺮ ،ﺍﳌﻮﺻﻰ ﻟﻪ ﺑﺎﳌﻨﻔﻌﺔ ،ﻭﺍﳌﻮﻗﻮ ﺍﳌﹸ
ﻒ ﰲ ﻳﺪﻩ ﻣﻦ ﻏﲑ ﺗ ﹾﻔﺮﹺﻳﻂ ،ﻷﻧﻪ ﻣﻦ ﻼ ﺍﺳﺘﻌﺎ ﺭ ﻩ ﻓﻘﻴﻪ ﹶﻓﺘﻠ ﻑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﺜ ﹰ ﺏ ﻣﻮﻗﻮ ﻛﺎﻟﺮﺍﻫﻦ ،ﻭﻛﺘﺎ
ﻑ ﻋﹶﻠﻴﻬﹺﻢ.
ﲨﻠﺔ ﺍﳌﻮﻗﻮ
130
]ﻓﺮﻉ[ :ﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﺃ ﱠﻥ ﺍﻟﺘﻠﻒ ﺑﺎﻻ ﺳﺘﻌﻤﺎ ﹺﻝ ﺍﳌﺄﺫﻭﻥ ﻓﻴﻪ ،ﺃﻭ ﹺﺑ ﻐﻴﺮﻩ :ﺻﺪﻕ ﺍﳌﹸﻌﲑ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳉﻼﻝ
ﺐ )ﻋﻠﻴﻪ( ﺃﻱ ﻋﻠﻰ ﺍﳌﺴﺘﻌﲑ ﺠ
ﺴ ﻘ ﹶﻄ ﻪ) .ﻭ( ﻳ ﹺ
ﺖ ﻣ
ﺍﻟﺒﻠﻘﻴﲏ ،ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺎﺭﻳﺔ ،ﺍﻟﻀﻤﺎﻥ ،ﺣﱴ ﻳﺜﺒ
)ﻣﺆﻧ ﹶﺔ ﺭ ﺩ( ﻟﻠﻤﻌﺎ ﹺﺭ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ﻭﺧﺮﺝ ﲟﺆﻧﺔ ﺍﻟﺮﺩ ،ﻣﺆﻧﺔ ﺍﳌﹸﻌﺎﺭﹺ ،ﻓﺘﻠﺰﻡ ﺍﳌﺎﻟﻚ ،ﻷﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﳌﻠﻚ.
ﻒ ﺍﻟﻘﺎﺿﻲ ،ﻓﻘﺎﻝ ﺇﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻌﲑ) .ﻭ( ﺟﺎﺯ )ﻟﻜﻞ( ﻣﻦ ﺍﳌﻌﲑ ﻭﺍﳌﺴﺘﻌﲑ )ﺭﺟﻮﻉ( ﰲ ﺍﻟﻌﺎﺭﻳﺔ، ﻭﺧﺎﻟ
ﺿﻌﻪ ﰲ ﺍﻟ ﹶﻘﺒﺮ ،ﻻ
ﺖ ﹶﻗﺒ ﹶﻞ ﻣﻮﺍﺭﺍﺗﻪ ﺑﺎﻟﺘﺮﺍﺏ ،ﻭﻟﻮ ﺑ ﻌ ﺪ ﻭ
ﻣ ﹾﻄﻠﹶﻘﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﺆﻗﺘﺔ ،ﺣﱴ ﰲ ﺍﻹِﻋﺎﺭﺓ ﻟﺪﻓ ﻦ ﻣﻴ
ﻉ ﳌﺴﺘﻌ ﹴﲑ ﺣﻴﺚ ﺗ ﹾﻠ ﺰﻣﻪ ﺍﻹِﺳﺘﻌﺎﺭﺓ ،ﻛﹺﺈﺳﻜﺎ ﻥ ﻣ ﻌﺘﺪﺓ ،ﻭﻻ ﳌﹸﻌ ﹴﲑ ﰲ ﺑﻌﺪ ﺍﳌﹸﻮﺍﺭﺍﺓ ،ﺣﱴ ﻳﺒﻠﻰ ،ﻭﻻ ﺭﺟﻮ
ﻉ ﺍﳌﺴﺘﻌ ﹺﲑ .ﻭﲝﺚ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ﺃﻥ ﻟﻪ ﺍﻷﺟﺮﺓ .ﻭﻻ ﰲ ﹺﺟﺬﹾﻉ ﻟ ﺪﻋﻢ ﺳﻔﻴﻨ ﺔ ﺻﺎﺭﺕ ﰲ ﺍﻟﻠﺠﺔ ﻭﻓﻴﻬﺎ ﻣﺘﺎ
ﺠ ﺰ ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺟﺪﺍ ﹴﺭ ﻣﺎﺋﻞ ﺑﻌﺪ ﺍﺳﺘﻨﺎﺩﻩ ،ﻭﻟﻪ ﺍﻷ ﺟ ﺮ ﹸﺓ ﻣﻦ ﺍﻟﺮﺟﻮﻉ .ﻭﻟﻮ ﺍﺳﺘﻌﺎ ﺭ ﻟﻠﺒﹺﻨﺎ ِﺀ ﺃﻭ ﺍﻟﻐﺮﺍﺱ ،ﱂ ﻳ
ﺻﺮﺡ ﻟﻪ ﺑﺎﻟﺘﺠﺪﻳﺪ ﻣﺮﺓ ﻣﺮﺓ ﻭﺍﺣﺪﺓ .ﻓﻠﻮ ﹶﻗﻠﹶﻊ ﻣﺎ ﺑﻨﺎ ﻩ ﺃﻭ ﹶﻏ ﺮﺳﻪ ،ﱂ ﻳﺠﺰ ﻟﻪ ﺇﻋﺎﺩﺓ ﺇﻻ ﺑﺈﹺﺫﻥ ﺟﺪﻳﺪ ،ﺇﻻ ﺇﺫﺍ
ﺃﺧﺮﻯ.
ﺼﺮﻑ ﻓﻴﻪ ،ﻛﺄﻥ ﻗﺎﻝ ﺍﳌﺘﺼﺮﻑ ﺃ ﻋ ﺮﺗﲏ ،ﻓﻘﺎﻝ ﺍﳌﺎﻟﻚ ﺑﻞ ﻚ ﻋﻴﻦ ﻭﺍ ﹸﳌﺘ ]ﻓﺮﻭﻉ[ :ﻟﻮ ﺍ ﺧﺘﻠﹶﻒ ﻣﺎﻟ
ﻚ
ﻒ ﺍﳌﺎﻟ ﺾ ﻣﺪﺓ ﳍﺎ ﺃﺟﺮﺓ ،ﻭﺇﻻ ﺣﱢﻠ ﺖ ﺍﻟ ﻌﻴﻦ ،ﻭﱂ ﻳ ﻤ ﹺ
ﻑ ﺑﻴﻤﻴﻨﻪ ،ﺇﻥ ﺑﻘﻴ ﻚ ﺑﻜﺬﺍ .ﺻﺪﻕ ﺍﳌﺘﺼﺮ ﺁ ﺟ ﺮﺗ
ﺖ ﱄ ،ﻭﺃﻧﻜﺮ ﺍﳌﺎﻟﻚ ،ﺃﻭ ﻋ ﹾﻜﺴﻪ ،ﺑﺄﻥ ﻗﺎﻝ ﻭﺍﺳﺘﺤﻘﱠﻬﺎ ،ﻛﻤﺎ ﻟﻮ ﺃﻛﻞ ﻃﻌﺎﻡ ﻏﲑﻩ ﻭﻗﺎﻝ ﻛﻨﺖ ﺃﲝ
ﻼ
ﺻﺪﻕ ﺍﳌﺎﻟﻚ ﺑﻴﻤﻴﻨﻪ ،ﻭﻟﻮ ﺃﻋﻄﻰ ﺭ ﺟ ﹰ ﻚ ﻭﺍﻟ ﻌﻴﻦ ﺑﺎﻗﻴﺔ ،ﻚ ﺑﻞ ﺃﹶﻋﺮﺗ ﻑ ﺁ ﺟ ﺮﺗﲏ ﺑﻜﺬﺍ ،ﻭﻗﺎﻝ ﺍﳌﺎﻟ ﺍﳌﺘﺼ ﺮ
ﺣﺎﻧﻮﺗﹰﺎ ﻭﺩﺭﺍﻫﻢ ،ﺃﻭ ﺃﺭﺿﹰﺎ ﻭﹺﺑﺬﹾﺭﺍﹰ ،ﻭﻗﺎﻝ ﺍﺗﺠﺮ ،ﺃﻭ ﺍ ﺯﺭﻋﻪ ﻓﻴﻬﺎ ﻟﻨﻔﺴِﻚ ،ﻓﺎﻟﻌﻘﺎ ﺭ ﻋﺎ ﹺﺭﻳﺔ ،ﻭﻏ ﲑ ﻩ ﹶﻗ ﺮﺽ،
ﺏ ﻣﻨﻪ ،ﻓﻮﻗﻊ ﺸ ﺮ
ﺼﺪﻩ ،ﻭﻟﻮ ﺃﺧﺬ ﻛﻮﺯﹰﺍ ﻣﻦ ﺳﻘﱠﺎﺀ ﻟﻴ ﻕ ﰲ ﹶﻗ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻻ ﻫﺒﺔ ﺧﻼﻓﹰﺎ ﻟﺒﻌﻀﻬﻢ ،ﻭﻳﺼ ﺪ
ﺿﻤﻨﻪ ،ﺩﻭﻥ ﺍﳌﺎﺀ ،ﺃﻭ ﹺﺑ ﻌﻮﺽ ﻭﺍﳌﺎ ُﺀ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻪ، ﻣﻦ ﻳﺪﻩ ﻭﺍﻧﻜﺴﺮ ﻗﺒ ﹺﻞ ﺷﺮﺑﻪ ﺃﻭ ﺑﻌﺪﻩ ،ﻓﺈﹺﻥ ﻃﻠﺒﻪ ﳎﺎﻧﺎﹰ ،
ﻚ
ﺴﺮﹺﻕ ﹸﻏ ﺮ ﻡ ﺍﳌﺎﻟ ﻓﻌﻜﺴﻪ .ﻭﻟﻮ ﺍﺳﺘﻌﺎ ﺭ ﺣﻠﻴﺎﹰ ،ﻭﺃﹾﻟﺒﺴ ﻪ ﹺﺑﻨﺘﻪ ﺍﻟﺼﻐﲑﺓ ،ﰒ ﺃﻣﺮ ﻏﲑﻩ ﲝ ﹾﻔﻈﻪ ﰲ ﺑﻴﺘﻪ ،ﻓﻔﻌﻞ ،ﻓ
ﺴﺘﻌﲑ ،ﻭﻳﺮ ﹺﺟ ﻊ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ،ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻋﺎﺭﹺﻳﺔ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻋﺎﺭﹺﻳﺔ ،ﺑﻞ ﻇﻨﻪ ﻟﻶﻣﺮ ،ﱂ ﺍ ﹸﳌ
ﻳﻀﻤﻦ .ﻭﻣﻦ ﺳﻜ ﻦ ﺩﺍﺭﺍﹰ ﻣﺪﺓ ﺑﺈﹺﺫ ﻥ ﻣﺎﻟﻚ ﺃﻫﻞ ،ﻭﱂ ﻳﺬﻛﺮ ﻟﻪ ﺃﺟﺮﺓ ،ﱂ ﺗ ﹾﻠﺰﻣﻪ.
]ﻣﻬﻤﺔ[ :ﻗﺎﻝ ﺍﻟﻌﺒﺎﺩﻱ ﻭﻏﲑﻩ ﰲ ﻛﺘﺎﺏ ﻣﺴﺘﻌﺎﺭ ﺭﺃﻯ ﻓﻴﻪ ﺧﻄﺄ ﻻ ﻳﺼﻠﺤﻪ ﺇﻻ ﺍﳌﺼﺤﻒ ﻓﻴﺠﺐ.
ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻥ ﺍﳌﻤﻠﻮ ﻙ ﻏﲑ ﺍﳌﺼﺤﻒ ﻻ ﻳﺼﻠﺢ ﻓﻴﻪ ﺷﻲﺀ ،ﺇﻻ ﺇﻥ ﻇﻦ ﺭﺿﺎ ﻣﺎﻟﻜﻪ ﺑﻪ ،ﻭﺃﻧﻪ
ﺼ ﻪ ﺧﻄﻪ ،ﻟﺮﺩﺍﺀَﺗﻪ ،ﻭﺃﻥ ﺍﻟﻮﻗﹶﻒ ﳚﺐ ﺇﺻﻼﺣﻪ ،ﺇﻥ ﺗﻴﻘ ﻦ ﺍﳋﻄﺄ ﺼﺤﻒ ،ﻟﻜﻦ ﺇﻥ ﱂ ﻳﻨ ﹸﻘ ﺡ ﺍ ﳌ
ﺐ ﺇﺻﻼ ﳚ
ﻓﻴﻪ.
)ﻓﺼﻞ( :ﰲ ﺑﻴﺎﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻐﺼﺐ .ﺍﻟ ﻐﺼﺐ :ﺍﺳﺘﻴﻼ ٌﺀ ﻋﻠﻰ ﺣ ﻖ ﻏﲑﹴ ،ﻭﻟﻮ ﻣﻨﻔﹶﻌﺔ ،ﻛﺈﹺﻗﺎﻣﺔ ﻣﻦ ﻗﹶﻌﺪ
ﺵ ﻏﲑﹺﻩ ،ﻭﺇﻥ ﱂ ﻳﻨﻘﹸﻠﻪ ،ﻭﺇﺯﻋﺎﺟﻪ ﻋﻦ ﺩﺍﺭﹺﻩ ،ﻭﺇﻥ ﱂ ﺠﻠﻮ ﺳ ﻪ ﻋﻠﻰ ﻓﺮﺍ ﹺ ﻕ ﺑﻼ ﺣﻖ ،ﹶﻛ ﺠ ﺪ ﺃﻭ ﺳﻮ ﹴﺴ ﹺﺑ ﻤ
ﻒ ﺑﺄﻗﺼﻰ
ﺐ :ﺭ ﺩ ﻭﺿﻤﺎ ﻥ ﻣﺘﻤﻮﻝ ﺗﻠ
ﺻ ﹺ
ﺏ ﺩﺍﺑﺔ ﻏ ﹺﲑﻩ ،ﻭﺍ ﺳﺘﺨﺪﺍﻡ ﻋﺒﺪﻩ) .ﻭﻋﻠﻰ ﺍﻟﻐﺎ
ﻳ ﺪ ﺧﻠﹾﻬﺎ ،ﻭﻛﺮﻛﻮ ﹺ
131
ﺴﹶﻠ ﻢ ﻓﻴﻪﺼ ﺮ ﻩ ﻛﻴﻞﹲ ،ﺃﻭ ﻭ ﺯ ﹲﻥ .ﻭﺟﺎﺯ ﺍﻟ ﻀ ﻤ ﻦ ) ﻣﺜﹾﻠﻲ ،ﻭﻫﻮ ﻣﺎ ﺣ ﻒ ﻭﻳ ﺐ ﺇﱃ ﺗﹶﻠ ﺼ ﹴ ﻗﻴﻤﻪ ﻣﻦ ﺣﲔ ﻏ
ﺐ ﺟﺎﻑ، ﺱ ﻭﺩﺭﺍﻫ ﹴﻢ ﻭﺩﻧﺎﻧﲑﹴ ،ﻭﻟﻮ ﻣﻐﺸﻮﺷﺎﹰ ،ﻭﲤﺮ ،ﻭﺯﺑﻴﺐ ،ﻭﺣ ﺴﻚ ،ﻭﻧﺤﺎ ﹴ ﻛ ﹸﻘ ﹾﻄﻦﹴ ،ﻭﺩﻗﻴﻖﹴ ،ﻭﻣﺎ ٍﺀ ﻭ ﻣ
ﻀﻤﻦ ﺑﹶﺄﻗﹾﺼﻰ ﻗﻴ ﻢ ﻣﻦ ﹶﻏﺼﺐ ﺇﱃ ﻱ ﻣﻜﺎ ﻥ ﺣ ﱠﻞ ﺑﻪ ﺍﳌﺜﻠﹼﻲ ،ﻓﺈﹺﻥ ﹸﻓ ﻘ ﺪ ﺍ ﳌﺜﹾﻞ ،ﹶﻓﻴ ﻭﺩﻫﻦ ،ﻭﲰ ﻦ )ﲟﺜﻠﻪ( ﰲ ﺃ
ﹶﻓﻘﹾﺪ .ﻭﻟﻮ ﺗﻠﻒ ﺍ ﳌﺜﹾﻠﻲ :ﹶﻓﹶﻠ ﻪ ﻣﻄﺎﹶﻟﺒﺘ ﻪ ﺑﹺﻤﺜﻠﻪ ﰲ ﻏ ﹺﲑ ﺍﳌﹶﻜﺎ ﻥ ﺍﻟﺬﻱ ﺣ ﱠﻞ ﺑﻪ ﺍ ﳌﺜﹾﻠﻲ ،ﺇﻥ ﱂ ﻳﻜﹸﻦ ﻟﻨ ﹾﻘﻠ ﻪ ﻣﻮ ْﺀﻧﺔ،
ﻭﹶﺃ ﻣ ﻦ ﺍﻟﻄﱠﺮﻳﻖ ﻭﺇﻻ ﻓﺒﺄﻗﹾﺼﻰ ﻗﻴ ﻢ ﺍﳌﹶﻜﺎﻥ .ﻭﻳﻀﻤ ﻦ ﻣﺘﻘ ﻮ ﻡ ﺃﺗﻠﻒ ،ﻛﺎﳌﻨﺎﻓﻊ ﻭﺍﳊﻴﻮﺍﻥ ،ﺑﺎﻟﻘﻴﻤﺔ .ﻭﳚﻮ ﺯ ﺃ ﺧ ﹸﺬ
ﺍﻟﻘﻴﻤ ﺔ ﻋﻦ ﺍ ﳌﺜﹾﻠﻲ ﺑﺎﻟﺘﺮﺍﺿﻲ .ﻭﺇﺫﺍ ﺃﺧﺬ ﻣﻨﻪ ﺍﻟﻘﻴﻤﺔ ،ﻓﺎﺟﺘﻤﻌﺎ ﺑﺒﻠﺪ ﺍﻟﺘﻠﻒ ﱂ ﻳﺮﺟﻌﺎ ﺇﱃ ﺍﳌﺜﻞ ،ﻭﺣﻴﺚ
ﻭﺟﺐ ﻣﺜﻞ ،ﻓﻼ ﺃﺛﹶﺮ ﻟﻐﻼﺀٍ ،ﺃﻭ ﺭﺧﺺ.
ﺿ ﻤﻨﻬﺎ ،ﺃﻭ ﲝﺎﺩﺙ ﺭﻳﺢﹴ ،ﻓﻼ .ﻭﻛﺬﺍ ﺇﻥ ﱂ ﻳﻈﻬﺮ ﺴﺒﹺﺒ ﻪ
ﺖﺑﻁ ﺳﻔﻴﻨ ﺔ ﹶﻓ ﻐ ﹺﺮﹶﻗ
]ﻓﺮﻭﻉ[ :ﻟﻮ ﺣ ﱠﻞ ﺭﹺﺑﺎ ﹸ
ﺿ ﻤ ﻦ ﺇﻥ ﻛﺎﻥ ﹺﺑﺘﻬﻴﻴﺠﻪ
ﻕ ﻴﻤﺔ ،ﺃﻭ ﻋﺒ ﺪ ﻻ ﳝﻴﺰ ،ﺃﻭ ﹶﻓﺘﺢ ﻗﻔﺼﹰﺎ ﻋﻦ ﹶﻃﻴﺮ ،ﻓﺨﺮﺟﻮﺍ ، ﺳﺒﺐ ،ﻭﻟﻮ ﺣ ﹼﻞ ﻭﺛﺎ
ﻼ ﺣ ﹼﻞ ﻗﻴﺪﻩ ﻓﹶﺄﺑﹺﻖ ،ﻭﻟﻮ ﻣﻌﺘﺎﺩﹰﺍ
ﻭﺗﻨﻔﲑﻩ .ﻭﻛﺬﺍ ﺇﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ،ﺇﻥ ﻛﺎﻥ ﺍﳋﺮﻭﺝ ﺣﺎ ﹰﻻ ﻻ ﻋﺒﺪﹰﺍ ﻋﺎﻗ ﹰ
ﺐ ﺑﹺﺮ ﺩ ﺍﻟﻌﻴﻦ ﺇﱃ ﺍﳌﺎﻟﻚ ،ﻭﻳﻜﻔﻲ ﺻ ﺏ ﻇﺎ ﹲﱂ ﻋﺒ ﺪ ﻏﲑﻩ ﻓﺄﺑﹺﻖ ،ﱂ ﻳﻀﻤ ﻦ .ﻭﻳﺒﺮﹸﺃ ﺍﻟﻐﺎ ﻕ .ﻭﻟﻮ ﺿﺮ ﻟﻺِﺑﺎ ﹺ
ﺿ ﻌﻬﺎ ﻋﻨﺪﻩ ﻭﻟﻮ ﻧﺴﻴﻪ ﺑﺮﻯﺀ ﺑﺎﻟﺮ ﺩ ﺇﱃ ﺍﻟﻘﺎﺿﻲ .ﻭﻟﻮ ﺧﻠﻂ ﻣﺜﹾﻠﻴﹰﺎ ﺃﻭ ﻣﺘﻘﻮﻣﹰﺎ ﲟﺎ ﻻ ﻳﺘﻤﻴﺰ :ﹶﻛ ﺪ ﻫﻦﹴ ،ﺃﻭ ﻭ
ﺣﺐ ،ﻭﻛﺬﺍ ﺩ ﺭ ﻫﻢﹴ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﲜﻨﺴﻪ ،ﺃﻭ ﻏﲑﻩ ،ﻭﺗﻌﺬﱠﺭ ﺍﻟﺘﻤﻴﻴﺰ ،ﺻﺎﺭ ﻫﺎﻟﻜﺎﹰ ،ﻻ ﻣﺸﺘﺮﹺﻛﺎﹰ ،ﻓﻴﻤﻠﻜﻪ
ﻑ ﻓﻴﻪ ﺣﺘﻰ ﻳﻌﻄﻰ ﺑ ﺪﹶﻟ ﻪ. ﺻﺐ ،ﻟﻜﻦ ﺍﻷﻭﺟﻪ ﺃﻧﻪ ﳏﺠﻮ ﺭ ﻋﻠﻴﻪ ﰲ ﺍﻟﺘﺼ ﺮ ﺍﻟﻐﺎ
ﺑﺎﺏ ﰲ ﺍﳍﺒﺔ
ﺼ ﺢ ﺑﻴﻌﻬﺎ ﻏﺎﻟﺒﺎﹰ ،ﺃﻭ ﺩﻳ ﻦ ﻣﻦ ﺃ ﻫ ﹺﻞ ﻚ ﻋﻴ ﹴﻦ( ﻳ
ﺼ ﺪﻗﹶﺔ ﻭﺍ ﹶﳍ ﺪﻳﺔ) .ﺍ ﳍﺒﺔ :ﺗﻤﻠﻴ
ﺃﻱ ﻣ ﹾﻄﻠﻘﻬﺎ :ﺍﻟﺸﺎﻣﻞ ﻟ ﹾﻠ
ﺽ( .ﻭﺍ ﺣﺘ ﹺﺮ ﺯ ﺑﻘﻮﻟﻨﺎ ﺑﹺﻼ ﻋﻮﺽ ،ﻋﻦ ﺍﻟﺒﻴ ﹺﻊ ﻭﺍ ﳍﺒ ﺔ ﹺﺑﺜﹶﻮﺍﺏﹴ ،ﻓﺈﺎ ﺑﻴ ﻊ ﺣﻘﻴ ﹶﻘ ﹰﺔ )ﺑﺈﹺﳚﺎﺏ: ﺗﺒ ﺮﻉﹴ) ،ﺑﻼ ﻋ ﻮ ﹴ
ﻚﺖ ﻭﺗﻨ ﻌ ﻘ ﺪ ﺑﺎﻟﻜﺘﺎﺑ ﺔ :ﹶﻛﹶﻠ
ﺖ( ﻭﺭﺿﻴ ﺤﺘﻜﹶﻪ) .ﻭﻗﺒﻮ ﹲﻝ( ﻣﺘﺼﻞ ﺑﻪ) ،ﻛ ﹶﻘﹺﺒ ﹾﻠ ﻚ( ﻫﺬﺍ ،ﻭﻣﱠﻠﻜﹶﺘ ﹶﻜﻪ ،ﻭﻣﻨ ﻛ ﻮ ﻫﺒﺘ
ﻁ
ﺸﺘ ﺮ ﹸ
ﺡ ﺍﳌﻨﻬﺎﺝ :ﻭﻗﺪ ﻻ ﺗ ﻚ ﻫﺬﺍ .ﻭﺑﺎ ﳌﻌﺎﻃﹶﺎ ﺓ ﻋﻠﻰ ﺍ ﹸﳌﺨﺘﺎﺭ .ﻗﺎﻝ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷ ﺮ ﹺ ﺴ ﻮﺗ
ﻫﺬﺍ ،ﺃﻭ ﹶﻛ
ﺿ ﻤﹺﻨﻴﺔ ،ﻛﹶﺄ ﻋﺘﻖ ﻋﺒ ﺪ ﻙ ﻋﻨﻲ ،ﻓﺄ ﻋﺘﻘﻪ ،ﻭﺇﻥ ﱂ ﻳﻘﻞ ﳎﺎﻧﺎﹰ ،ﻭﻛﻤﺎ ﻟﻮ ﺯﻳ ﻦ ﻭﻟﺪﻩ ﺍﻟﺼﻴﻐﺔﹸ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ
ﺍﻟﺼﻐﲑ ﺑﹺﺤﻠﻰ ،ﲞﻼﻑ ﺯﻭ ﺟﺘﻪ ،ﻷﻧﻪ ﻗﺎ ﺩ ﺭ ﻋﻠﻰ ﺗ ﻤﻠﻴﻜﻪ ﹺﺑﺘﻮﻟﱢﻲ ﺍﻟ ﹼﻄﺮﻓﲔ .ﻗﺎﻟﻪ ﺍﻟﻘﻔﱠﺎﻝ ،ﻭﺃﻗﺮﻩ ﲨﻊ ،ﻟﻜﻦ
ﺚ ﺍﺷﺘﺮﻃﺎ ﰲ ﻫﺒﺔ ﺍ َﻷﺻﻞ ،ﺗﻮﻟﱢﻲ ﺍﻟﻄﱠﺮﻓﲔ ﺑﺈﹺﳚﺎﺏ ﻭﻗﺒﻮﻝ .ﻭﻫﺒﺔ ﺍ ﻋﺘﺮﺽ ﺑﺄ ﱠﻥ ﻛﻼﻡ ﺍﻟﺸﻴﺨﲔ ﳜﺎﻟ ﹶﻔﻪ ،ﺣﻴ ﹸ
ﺱﺱ ﺃﺷﺠﺎﺭﺍﹰ ،ﻭﻗﺎﻝ ﻋﻨﺪ ﺍﻟ ﻐ ﺮ ﹺ ﱄ ﻏ ﲑ ﻩ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﺍﳊﺎﻛﻢ ﺃﻭ ﻧﺎﺋﺒﻪ .ﻭﻧﻘﻠﻮﺍ ﻋﻦ ﺍﻟﻌﺒﺎﺩﻱ ﻭﺃﻗﺮﻩ :ﺃﻧﻪ ﻟﻮ ﹶﻏ ﺮ ﻭﹶ
ﺃ ﹾﻏ ﹺﺮﺳﻬﺎ ﻻﺑﲏ ﻣﺜﻼﹰ ،ﱂ ﻳﻜ ﻦ ﺇﻗﺮﺍﺭﺍﹰ ،ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻗﺎﻝ ﻟﻌﻴﻦ ﰲ ﻳﺪ ﻩ ﺍ ﺷﺘ ﺮﻳﺘﻬﺎ ﻻﺑﲏ ،ﺃﻭ ﻟﻔﻼ ﻥ ﺍﻷ ﺟﻨﺒﹺﻲ،
ﻒ ﺍﻟﺴﺒﻜﻲ ﻭﺍﻷﺫﺭﻋﻲ ﻭﻏﲑﳘﺎ ﺿ ﻌ
ﺾ ﻟﻪ ،ﻭ ﺖ ﻫﺬﺍ ﻻﺑﲏ ،ﱂ ﻳ ﻤﻠﻜﹾ ﻪ ﺇﻻ ﹺﺇ ﹾﻥ ﻗﺒ ﻓﺈﹺﻧﻪ ﺇﻗﺮﺍﺭ .ﻭﻟﻮ ﻗﺎﻝ ﺟ ﻌ ﹾﻠ
ﺏ ﺍﻟﺼﻐ ﹺﲑ ﺣﻠﻴﹰﺎ ﳝﻠﻜ ﻪ ﺇﻳﺎﻩ .ﻭﻧﻘ ﹶﻞ ﲨﺎ ﻋ ﹲﺔ ﻋﻦ ﻓﺘﺎﻭﻯ ﺍﻟ ﹶﻘﻔﹼﺎ ﹺﻝ ﻧﻔﺴﻪ ﺱ ﺍ َﻷ ﹺ
ﻗﻮﻝ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﻏﲑﻩ ،ﺃﹶﻥ ﺇﹺﻟﺒﺎ
132
ﻕ ﺑﻴﻤﻴﻨﹺﻪ ﰲ ﺃﻧﻪ ﱂ ﻳﻤﻠﻜﹾﻬﺎ ،ﺇﻥ ﺍﺩﻋﺘﻪ ،ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺭ ﺩ ﺼ ﺪ ﺃﻧﻪ ﻟﻮ ﺟﻬﺰ ﹺﺑﻨﺘﻪ ﻣﻊ ﺃ ﻣﺘﻌﺔ ﺑﹺﻼ ﺗﻤﻠﻴﻚ ،ﻳ
ﻣﺎ ﺳﺒ ﻖ ﻋﻨﻪ ،ﻭﺃﻓﱴ ﺍﻟﻘﺎﺿﻲ ﻓﻴﻤﻦ ﺑﻌﺚ ﹺﺑﻨﺘﻪ ﻭﺟﹺﻬﺎﺯﻫﺎ ﺇﹺﱃ ﺩﺍ ﹺﺭ ﺍﻟﺰﻭﺝ ،ﺑﺄﻧﻪ ﺇﻥ ﻗﺎﻝ ﻫﺬﺍ ﺟﻬﺎ ﺯ ﺑﻨﱵ ،ﻓﻬﻮ
ﻆ ﻓﻴﻬﺎ ،ﺍﻧﺘﻬﻰ .ﻭﻧﻘﻞ ﻕ ﺑﻴﻤﻴﻨﻪ .ﻭﻛﺨ ﹾﻠ ﹺﻊ ﺍﳌﻠﻮﻙ ،ﻻﻋﺘﻴﺎ ﺩ ﻋ ﺪ ﹺﻡ ﺍﻟﻠﱠﻔ ﻣﺎﻟﻚ ﳍﺎ ،ﻭﺇﻻ ﻓﻬﻮ ﻋﺎ ﹺﺭﻳﺔ ،ﻭﻳﺼ ﺪ
ﺝ ﻟﻠﺰﻭﺟﺔ ﺑﻌﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ ﺑﹺﺴﺒﺒﻪ ،ﻓﺈﹺﺎ ﺗ ﻤﻠ ﹶﻜﻪ ،ﻭﻻ
ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺍﳋﻴﺎﻁ :ﺇﺫﺍ ﹶﺃﻫﺪﻯ ﺍﻟﺰﻭ
ﺤﻴﺔ ﰲﺻﺒ
ﺻﺒﺢ ﺍﻟﺰﻭﺍﺝ ﳑﺎ ﻳﺴﻤﻰ ﺏ ﻭﻗﺒﻮ ﹴﻝ ﻭﻣﻦ ﺫﻟﻚ ،ﻣﺎ ﻳ ﺪﻓﹶﻌﻪ ﺍﻟﺮﺟ ﹸﻞ ﺇﱃ ﺍﳌﹾﺮﺃﺓ ﺝ ﺇﱃ ﺇﳚﺎ ﹴ ﳛﺘﺎ
ﺝ ﻋﻠﻴﻬﺎ ،ﻓﺈﹺﻥ ﺫﻟﻚ ﺗﻤﻠ ﹶﻜ ﻪ ﺍﳌﺮﺃﺓ ﹺﺑﻤﺠ ﺮ ﺩ ﺍﻟﺪﻓﻊ ﺇﻟﻴﻬﺎ .ﺍﻧﺘﻬﻰ. ﻀﺒﺖ ،ﺃﻭ ﺗﺰ ﻭ ﻋﺮﻓﻨﺎ ،ﻭﻣﺎ ﻳﺪﻓﻌﻪ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﹸﻏ
ﺏ ﺃﹶﻭ ﹶﻏﻨﹺﻴﹰﺎ ﺼ ﺪ ﺍﻟﺜﱠﻮﺍ ﺏ ﻭﺍﻟﻘﺒﻮ ﹸﻝ ﻗﹶﻄﻌﹰﺎ ﰲ ﺍﻟﺼﺪﻗﺔ ،ﻭﻫﻲ ﻣﺎ ﺃﻋﻄﺎ ﻩ ﳏﺘﺎﺟﺎﹰ ،ﻭﺇ ﹾﻥ ﱂ ﻳ ﹾﻘ ﻁ ﺍﻹِﳚﺎ ﺸﺘ ﺮ ﹸ
ﻭﻻ ﻳ
ﺏ ﺍﻵﺧﺮﺓ ،ﺑﻞ ﻳﻜﹾﻔﻲ ﻓﻴﻬﺎ ﺍﻹِﻋﻄﺎ ُﺀ ﻭﺍﻷ ﺧ ﹸﺬ ﻭﻻ ﰲ ﺍ ﹶﳍﺪﻳﺔ ﻭﻟﻮ ﹶﻏﻴ ﺮ ﻣﺄﹾﻛﻮﻝﹺ ،ﻭﻫﻲ ﻣﺎ ﻧﻘﹶﻠ ﻪ ﺇﱃ ﻷ ﺟ ﹺﻞ ﺛﻮﺍ ﹺ
ﻀﻠﹸﻬﺎ ﺾ ﻣ ﻦ ﺫﺍﻙ ،ﻭ ﹸﻛﻠﱡﻬﺎ ﻣﺴﻨﻮﻧﺔ ،ﻭﺃﻓ ﺚ ﻣﻦ ﻫﺬﺍ ،ﻭﺍﻟ ﹶﻘﺒ ﺏ ﻟﻪ ﺇﻛﺮﺍﻣﺎﹰ ،ﺑﻞ ﻳﻜﹾﻔﻲ ﻓﻴﻬﺎ ﺍﻟﺒ ﻌ ﹸ ﻣﻜﺎ ﻥ ﺍﳌﻮﻫﻮ ﹺ
ﺏ ﺇﻟﻴﻪ، ﻚ ﺍ ﹶﳌﻜﹾﺘﻮ ﹺ ﱄ ﺇﹺﻧﻪ ﻣ ﹾﻠ ﺏ ﺍﻟﺮﺳﺎﻟﹶﺔ ﺍﻟﺬﻱ ﱂ ﺗ ﺪ ﹼﻝ ﻗﹶﺮﻳﻨ ﹲﺔ ﻋﻠﻰ ﻋﻮﺩﻩ ،ﻓﻘﺪ ﻗﺎﻝ ﺍ ﹸﳌﺘﻮ ﱢ ﺼ ﺪﹶﻗﺔﹸ ،ﻭﺃ ﻣﺎ ﻛﺘﺎ ﺍﻟ
ﻉ ﺑﻪ ﻋﻠﻰ ﺳﺒﻴ ﹺﻞ ﺍﻹِﺑﺎﺣﺔ. ﺏ ﺇﻟﻴ ﻪ ﺍ ِﻹﻧﺘﻔﹶﺎ
ﻚ ﺍﻟﻜﺎﺗﺐﹺ ،ﻭﻟﻠ ﻤﻜﹾﺘﻮ ﹺ ﻕ ﲟﻠ ﻭﻗﺎﻝ ﻏﲑﻩ :ﻫﻮ ﺑﺎ ﹴ
ﺱ ﺍﻟﺸﻬ ﹺﺮ ﹶﻓ ﹶﻘ ﺪ ﻭ ﻫﺒﺘﻚ، ﺼ ﺢ ﻣﻊ ﺗﻌﻠﻴﻖ ﻛﺈﹺﺫﺍ ﺟﺎ َﺀ ﺭﺃ ﺼ ﺢ ﺍ ﳍﺒ ﹸﺔ ﺑﺎﻟﻠﻔﻆ ﺍﳌﺬﹾﻛﻮﺭ) :ﺑﻼ ﺗﻌﻠﻴﻖ( ،ﻓﻼ ﺗ ﻭﺗ
ﻚ ﻫﺬﺍ ﺖﻟ ﺐ ﺍ ﳍﺒﺔ ﺑ ﻌ ﻤ ﹺﺮ ﺍﳌﺘ ﻬﺐﹺ ،ﹶﻛ ﻮ ﻫﺒ ﺖ ﺍﻟﻮﺍ ﻫ ﺖ ﺑﻐﲑ ﻋﻤﺮﻯ ﻭﺭﻗﱮ ﻓﹺﺈ ﹾﻥ ﹶﺃﱠﻗ ﺃﻭ ﹶﺃﺑﺮﺃﺗﻚ ،ﻭﻻ ﻣﻊ ﺗﺄﹾﻗﻴ
ﺖ ﻓﻬﹺﻲ ﻟ ﻮ ﺭﹶﺛﺘﻚ ،ﻭﻛﺬﺍ ﺇﻥ ﺷﺮﻁ ﻋ ﻮﺩﻫﺎ ﺇﱃ ﺖ ،ﺻﺤﺖ ،ﻭﺇﹺﻥ ﱂ ﻳﻘﹸﻞ ﻓﺈﺫﺍ ﻣ ﺸ ﻋ ﻤﺮﻋﻚ ،ﺃﻭ ﻣﺎ ﻋ
ﻁ.ﺼ ﺢ ﻭﻳﻠﹾﻐﻮ ﺍﻟﺸﺮ ﹶ ﺐ ﻓﻼ ﺗﻌﻮ ﺩ ﺇﻟﻴ ﻪ ﻭﻻ ﺇﱃ ﻭﺍ ﹺﺭﺛ ﻪ ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ ﻭﺗ ﺕ ﺍﳌﺘ ﻬ ﹺﺐ ﺃﻭ ﻭﺍ ﹺﺭﹶﺛ ﻪ ﺑ ﻌ ﺪ ﻣ ﻮ ﺍﻟﻮﺍ ﻫ ﹺ
ﺼ ﺢ .ﻭﻟﻮ ﻗﺎﻝ ﻟ ﻐﻴﺮﻩ ﻚ ﻫﺬﺍ ﻋﻤﺮﻱ ،ﺃﻭ ﻋﻤﺮ ﻓﹸﻼﻥ .ﱂ ﺗ ﺐ ﺃﻭ ﺍ َﻷ ﺟﻨﺒﹺﻲ ،ﻛﺄ ﻋﻤﺮﺗ ﺖ ﹺﺑ ﻌ ﻤ ﹺﺮ ﺍﻟﻮﺍ ﻫ ﹺ
ﻓﺈﹺﺫﺍ ﺃﱠﻗ
ﺖ ﰲ ﺣ ﹶﻞ ﳑﺎ ﺗﺄ ﺧ ﹸﺬ ﺃﻭ ﺗﻌﻄﻲ ﺃﻭ ﺗﺄﻛﹸﻞ ﻣﻦ ﻣﺎﱄ ،ﻓﻠﻪ ﺍﻷَﻛﻞ ﻓﻘﻂ ،ﻷَﻧﻪ ﺇﺑﺎﺣﺔ ،ﻭﻫ ﻲ ﺗﺼﺢ ﲟﺠﻬﻮﻝﹴ، ﹶﺃﻧ
ﺖ ﺇﻥ ﺤ ﺻ ﻒ ﻣﺎ ﱄ ، ﺼ ﻚ ﺟﻤﻴ ﻊ ﻣﺎ ﱄ ،ﺃﻭ ﹺﻧ ﺖ ﹶﻟ ﻑ ﺍ َﻷ ﺧ ﺬ ﻭﺍﻹِﻋﻄﺎﺀِ ،ﻗﺎﻟﻪ ﺍﻟ ﻌﺒﺎﺩﻱ ،ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻭ ﻫﺒ ﲞﻼ
ﻚ ﻣﺎ ﰲ ﺩﺍﺭﻱ ،ﺃﻭ ﻣﺎ ﰲ ﺖ ﹶﻟ ﺤ ﺼﻔﹸﻪ ﻣﻌﻠﻮﻣﹰﺎ ﳍﻤﺎﹰ ،ﻭﺇﻻ ﻓﻼ .ﻭﰲ ﺍﻷﻧﻮﺍﺭ :ﻟﻮ ﻗﺎ ﹶﻝ ﹶﺃﺑ ﻛﺎ ﹶﻥ ﺍﳌﺎ ﹸﻝ ﺃﻭ ﹺﻧ
ﺼ ﺮ ﺍﻹِﺑﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻮﺟﻮﺩ ،ﺃﻱ ﹶﻛﺮﻣﻲ ،ﻣ ﻦ ﺍﻟ ﻌﻨﺐﹺ ،ﹶﻓﹶﻠ ﻪ ﹶﺃ ﹾﻛﹸﻠ ﻪ ﺩﻭﻥ ﺑﻴﻌﻪ ،ﻭ ﺣ ﻤﹸﻠﻪ ،ﻭﹺﺇﻃﹾﻌﺎ ﻣ ﻪ ﻟ ﻐﻴ ﹺﺮﻩ ،ﻭﺗ ﹾﻘﺘ
ﻼ ﻭﺍ ﺳﺘﻌﻤﺎﻻﹰ ،ﻭﱂ ﻳ ﻌﻠ ﻢ ﺍﳌﹸﺒﻴ ﺢ ﻚ ﺟﻤﻴ ﻊ ﻣﺎ ﰲ ﺩﺍﺭﻱ ﺃ ﹾﻛ ﹰ ﻋﻨﺪﻫﺎ ﰲ ﺍﻟﺪﺍ ﹺﺭ ﺃﻭ ﺍﻟ ﹶﻜ ﺮ ﹺﻡ .ﻭﻟﻮ ﻗﺎﻝ ﹶﺃﺑﺤﺖ ﻟ
ﺏ ﹶﻛ ﻮﻧ ﻪ ﻋﻴﻨﹰﺎﻁ ﺍ ﹶﳌﻮﻫﻮ ﹺ ﺼ ﹺﻞ ﺍﻹِﺑﺎﺣﺔ .ﺍﻩ .ﻭﺟﺰﻡ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻹِﺑﺎﺣﺔ ﻻ ﺗﺮﺗ ﺪ ﺑﺎﻟ ﺮ ﺩ .ﻭ ﺷ ﺮ ﹸ ﺤ ﺍﳉﻤﻴﻊ ،ﱂ ﺗ
ﺼﺤﺎﻥﹶ ،ﻓﻴﻤﺎ ﺻ ﺪﹶﻗﺘﻪ ،ﻓﹶﺘ ﻑ ﻫ ﺪﻳﺘ ﻪ ﻭ ﺠﻬﻮﻝ ﹶﻛﺒﻴﻌﻪ ،ﻭﹶﻗ ﺪ ﻣ ﺮ ﺁﻧﹺﻔﹰﺎ ﺑﻴﺎﻧﻪ ،ﹺﺑﺨﻼ ﺼ ﺢ ﻫﺒ ﹸﺔ ﺍ ﹶﳌ
ﺼ ﺢ ﺑﻴﻌﻬﺎ ،ﻓﻼ ﺗ ﻳ
ﺴﻤﺔ :ﺳﻮﺍ ًﺀ ﻭ ﻫﺒ ﻪ ﻟﻠﺸﺮﻳﻚ ﺃﻭ ﹶﻏﻴﺮﹺﻩ .ﻭﻗﺪ ﺍ ﺳﺘ ﹾﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ ،ﻭﺗﺼﺢ ﻫﺒ ﹸﺔ ﺍﳌﹶﺸﺎﻉ ،ﹶﻛﺒﻴﻌﻪ ،ﻭﻟﻮ ﻗﺒ ﹶﻞ ﺍﻟ ﻘ
ﺠﺲﹴ ،ﻋﻠﻰ ﺗﻨﺎﻗﺾ ﻓﻴﻪ ﰲ ﺼ ﺢ ﺍ ﳍﺒ ﹸﺔ ﺩﻭﻥ ﺍﻟﺒﻴﻊ ،ﹶﻛ ﹺﻬﺒﺔ ﺣﺒﱵ ﺑ ﺮ ﻭﳓﻮﳘﺎ ﻣﻦ ﺍ ﹸﳌﺤﻘﺮﺍﺕ ،ﻭ ﹺﺟ ﹾﻠ ﺪ ﻧ ﺗ
ﺍﻟﺮﻭﺿﺔ ،ﻭﻛﺬﺍ ﺩ ﻫ ﻦ ﻣﺘﻨﺠﺲ
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)ﻭﺗﻠﺰﻡ( ﺃﻱ ﺍ ﳍﺒﺔ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﻟﺜﻼﺛﺔ) :ﺑﻘﺒﺾ( ،ﻓﻼ ﺗ ﹾﻠ ﺰ ﻡ ﺑﺎﻟ ﻌﻘﹾﺪ ،ﺑﻞ ﺑﺎﻟ ﹶﻘﺒﺾ ﻋﻠﻰ ﺍﳉﹶﺪﻳﺪ ،ﳋﱪ ﺃﻧﻪ
ﺱ ﺑﺎ ﹶﳍ ﺪﻳﺔ.
ﺴ ﻤ ﻪ ﺑﲔ ﻧﹺﺴﺎﺋﻪ ،ﻭﻳﻘﺎ ﺼ ﹶﻞ ﹺﺇﹶﻟﻴﻪ ،ﹶﻓ ﹶﻘ
ﺕ ﹶﻗﺒﻞﹶ ﺃﻥ ﻳ ﺃﻫﺪﻯ ﻟﻠﻨﺠﺎﺷﻲ ﺛﻼﺛﲔ ﺃﻭﻗﻴﺔ ﻣﺴﻜﺎﹰ ،ﻓﻤﺎ
ﺝ ﺇﱃ ﹺﺇ ﹾﺫﻧﹺﻪ ﻓﻴﻪ ﺽ ﺍﻟﻮﺍﻫﺐ ﺃﻭ ﺑﺈﹺﺫﻧﻪ ﺃﻭ ﺇﺫﹾﻥ ﻭﻛﻴﻠﻪ ﻓﻴﻪ ،ﻭﳛﺘﺎ ﺾ ﺇﻥ ﻛﺎ ﹶﻥ ﺑﺈﹺﻗﺒﺎ ﹺ ﺍﻟﺒﺎﻗﻲ ،ﻭﺇﳕﺎ ﻳ ﻌﺘ ﺪ ﺑﺎﻟ ﹶﻘﺒ ﹺ
ﺿ ﻊ ﺑﲔ ﻳﺪﻱ ﺍﳌﺘﻬﺐ ﺑﻼ ﺇﺫﻥ ﻓﻴﻪ ،ﻷﻥ ﻗﺒﻀﻪ ﻏﲑ ﺐ .ﻭﻻ ﻳﻜﻔﻲ ﻫﻨﺎ ﺍﻟ ﻮ ﺏ ﰲ ﻳ ﺪ ﺍﳌﺘ ﻬ ﹺ ﻭﺇﻥ ﻛﺎﻥ ﺍ ﹶﳌﻮﻫﻮ
ﺾ
ﺕ ﺃﺣ ﺪﻫﻤﺎ ﻗﺒﻞ ﺍﻟ ﹶﻘﺒﺾ ،ﻗﺎ ﻡ ﻣﻘﺎﻣﻪ ﻭﺍ ﹺﺭﹶﺛ ﻪ ﰲ ﺍﻟ ﹶﻘﺒ ﹺ ﺤﻘﱡﻘﻪ ،ﲞﻼﻓﻪ ﰲ ﺍﳌﺒﻴﻊ ،ﻓﻠﻮ ﻣﺎ ﺤ ﻖ ﻟﻪ ،ﻓﺎﻋﺘﱪ ﺗ ﺴﺘ
ﻣ
ﺖ ﻋﻦ ﺍ ِﻹ ﹾﺫ ﻥ ﻗﺒﻠﻪ ،ﻭﻗﺎﻝ ﺍﳌﺘﻬﺐ ﺑﻌﺪ ﺻﺪﻕ ﺍﻟﻮﺍﻫﺐ ﻋﻠﻰ ﻣﺎ ﺐ ﺭ ﹺﺟ ﻌ ﻭﺍ ِﻹﻗﹾﺒﺎﺽ .ﻭﻟﻮ ﻗﺒﻀﻪ ﻓﻘﺎﻝ ﺍﻟﻮﺍ ﻫ
ﺐ. ﻉ ﹶﻗﺒﻠﹶﻪ ،ﻭﻫﻮ ﻗﹶﺮﻳ ﺻ ﹶﻞ ﻋ ﺪﻡ ﺍﻟﺮﺟﻮ ﹺ ﺍﺳﺘﻈﻬﺮﻩ ﺍﻷﺫﺭﻋﻲ ،ﻟﻜﻦ ﻣﻴﻞ ﺷﻴﺨﻨﺎ ﺇﱃ ﺗﺼﺪﻳﻖ ﺍﳌﺘﻬﺐ ،ﻷﻥ ﺍﻷ
ﻀﺘﻪ ،ﻓﻘﺎﻝ ﻧﻌﻢ ،ﻭﺃﻣﺎ ﺍﻹِﻗﺮﺍﺭ ،ﺃﻭ ﺖ ﻛﺬﺍ ﻣﻦ ﻓﻼﻥ ﻭﺃ ﹾﻗﺒ ﻭﻳﻜﻔﻲ ﺍ ِﻹﻗﹾﺮﺍ ﺭ ﺑﺎﻟ ﹶﻘﺒﺾ ،ﻛﺄﻥ ﻗﻴ ﹶﻞ ﻟ ﻪ ﻭ ﻫﺒ
ﺾ .ﻧﻌﻢ ،ﻳﻜﹾﻔﻲ ﻋﻨﻪ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﻮﺍﻫﺐ ﻣﻠﹾﻜﻬﺎ ﺍﳌﺘﻬﺐ ﻣﻠﹾﻜﹰﺎ ﻻﺯﹺﻣﹰﺎ .ﻗﺎﻝ ﺴﺘﹶﻠ ﹺﺰ ﻡ ﺍﻟ ﹶﻘﺒ
ﺍﻟﺸﻬﺎﺩﺓ ﲟﺠ ﺮ ﺩ ﺍ ﳍﺒﺔ .ﻓﻼ ﻳ
ﺏ ﺃﻭ ﻀﻬﻢ :ﻭﹶﻟﻴﺲ ﻟﻠﺤﺎﻛﻢ ﺳﺆﺍ ﹸﻝ ﺍﻟﺸﺎﻫﺪ ﻋﻨﻪ ،ﻟﺌﻼ ﻳﺘﻨﺒﻪ ﻟﻪ) ،ﻭﻷﺻﻞ( ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻣﻦ ﹺﺟ ﻬ ﺔ ﺍ َﻷ ﹺ ﺑﻌ
ﺼﺪﻕ ،ﺃﻭ ﺃ ﻫﺪﻯ ،ﻻ ﻓﻴﻤﺎ ﺃﺑﺮﺃ )ﻟﻔﺮﻉ( ﻭﺇﻥ ﺳﻔﹶﻞ ،ﺇﻥ ﺑﻘﻲ ﺍ ُﻷ ﻡ ﻭﺇﻥ ﻋﻼ )ﺭﺟﻮﻉ ﻓﻴﻤﺎ ﻭﻫﺐ( ،ﺃﻭ ﺗ
ﺏ )ﰲ ﺳﻠﻄﻨﺘﺔ ﺑﻼ ﺍ ﺳﺘﻬﻼﻙ( ﻭﺇﻥ ﹶﻏﺮﺱ ﺍﻷ ﺭﺽ ،ﺃﻭ ﺑﲎ ﻓﻴﻬﺎ ،ﺃﻭ ﲣﱠﻠ ﹶﻞ ﻋﺼ ﲑ ﻣﻮﻫﻮﺏ ،ﺃﻭ ﺍﳌﻮﻫﻮ
ﻉ ﺇﻥ ﺯﺍ ﹶﻝ ﻣ ﹾﻠ ﹶﻜ ﻪ ﺾ ﻓﻴﻬﻤﺎ ﻟﺒﻘﺎﺋﻪ ﰲ ﺳ ﹾﻠ ﹶﻄﻨﺘﻪ ،ﻓﻼ ﺭﺟﻮ ﺁ ﺟ ﺮﻩ ،ﺃﻭ ﻋﱠﻠ ﻖ ﻋﺘﻘﹶﻪ ،ﺃﻭ ﺭ ﻫﻨﻪ ،ﺃﻭ ﻭ ﻫﺒ ﻪ ﺑﻼ ﹶﻗﺒ ﹴ
ﹺﺑ ﹺﻬﺒ ﺔ ﻣﻊ ﹶﻗﺒﺾﹴ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍ ﳍﺒ ﹸﺔ ﻣﻦ ﺍ ِﻹﺑﻦ ِﻹﺑﻨﹺﻪ ﺃﻭ ﻷَﺧﻴﻪ ﻷَﺑﻴﻪ ،ﺃﻭ ﺑﺒﻴﻊ ،ﻭﻟﻮ ﻣﻦ ﺍﻟﻮﺍﻫﺐ ،ﻋﻠﻰ
ﺍﻷﻭﺟﻪ ،ﺃﻭ ﺑﻮﻗﻒ .ﻭﳝﺘﻨﻊ ﺍﻟﺮﺟﻮﻉ ﺑﺰﻭﺍﻝ ﺍﳌﻠﻚ ،ﻭﺇﻥ ﻋﺎﺩ ﺇﹺﻟﻴﻪ ،ﻭﻟﻮ ﺑﺈﹺﻗﺎﻟﺔ ﺃﻭ ﺭ ﺩ ﺑﻌﻴﺐ ،ﻷﻥ ﺍﳌﻠﻚ ﻏﲑ
ﻣﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺣﻴﻨﺌ ﺬ .ﻭﻟﻮ ﻭﻫﺒﻪ ﺍﻟﻔﺮﻉ ﻟﻔﺮﻋﻪ ﻭﺃﻗﺒﻀﻪ ﰒ ﺭﺟﻊ ﻓﻴﻪ :ﻓﻔﻲ ﺭﺟﻮﻉ ﺍﻷﺏ ﻭﺟﻬﺎﻥ ،ﻭﺍﻷﻭﺟﻪ
ﻣﻨﻬﻤﺎ :ﻋﺪﻡ ﺍﻟﺮﺟﻮﻉ ،ﻟﺰﻭﺍﻝ ﻣﻠﻜﻪ ،ﰒ ﻋﻮﺩﻩ ،ﻭﳝﺘﻨﻊ ﺃﻳﻀﹰﺎ ﺇﻥ ﺗﻌﻠﻖ ﺑﻪ ﺣﻖ ﻻﺯﻡ ﻛﺄﻥ ﺭ ﻫﻨ ﻪ ﻟﻐﲑ ﺃﺻ ﹴﻞ
ﺏ ﺻﺎﺭ ﺖ ﺍﳊﺐ ،ﻷﻥ ﺍﳌﻮﻫﻮ ﻀ ﻪ ﻭﱂ ﻳﻨﻔﻚ ،ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﻬﻠﻚ ،ﻛﺄﻥ ﺗﻔﺮﺥ ﺍﻟﺒﻴﺾ ،ﺃﻭ ﻧﺒ ﻭﺃﻗﺒ
ﻣﺴﺘﻬﻠﻜﹰﺎ.
ﻭﳛﺼﻞ ﺍﻟﺮﺟﻮﻉ )ﺑﻨﺤﻮ ﺭﺟﻌﺖ( ﰲ ﺍﳍﺒﺔ ،ﻛﻨﻘﻀﺘﻬﺎ ،ﺃﻭ ﺃﺑﻄﻠﺘﻬﺎ ،ﺃﻭ ﺭﺩﺩﺕ ﺍﳌﻮﻫﻮﺏ ﺇﱃ ﻣﻠﻜﻲ.
ﻚ ﻕ ﻭﻫﺒ ﺔ ﻟﻐﲑﻩ ﻭﻭ ﹾﻗﻒ ،ﻟ ﹶﻜﻤﺎ ﹺﻝ ﻣ ﹾﻠ ﻭﻛﺬﺍ ﺑﻜﻨﺎﻳﺔ ،ﻛﺄﺧﺬﺗﻪ ،ﻭﻗﺒﻀﺘﻪ ،ﻣﻊ ﺍﻟﻨﻴﺔ ،ﻻ ﺑﻨﺤﻮ ﺑﻴﻊ ﻭﺇﻋﺘﺎ ﹴ
ﺏ ﺭﺟﻊ ﺑﺰﻳﺎﺩﺗﻪ ﺍﳌﺘﺼﻠﺔ ،ﻛﺘﻌﻠﹼﻢ ﺍﻟﺼﻨﻌﺔ ،ﻻ ﺸ ﺮﻁ ،ﻭﻟﻮ ﺯﺍ ﺩ ﺍ ﹶﳌ ﻮﻫﻮ ﻉ ﹺﺑ
ﻉ .ﻭﻻ ﻳﺼ ﺢ ﺗﻌﻠﻴ ﻖ ﺍﻟ ﺮﺟﻮ ﹺ ﺍﻟ ﹶﻔ ﺮ ﹺ
ﺍﳌﻨﻔﺼﻠﺔ ،ﻛﺎﻷﺟﺮﺓ ﻭﺍﻟﻮﻟﺪ ﻭﺍﳊﻤﻞ ﺍﳊﺎﺩﺙ ﻋﻠﻰ ﻣﻠﻚ ﻓﺮﻋﻪ .ﻭﻳ ﹾﻜ ﺮ ﻩ ﻟﻸﺻﻞﹺ ،ﺍﻟﺮﺟﻮﻉ ﰲ ﻋﻄﻴﺔ ﺍﻟ ﹶﻔ ﺮﻉﹺ،
ﺇﻻ ﻟ ﻌ ﹾﺬﺭﹴ ،ﻛﺄﻥ ﻛﺎﻥ ﺍﻟﻮﻟ ﺪ ﻋﺎﻗﺎﹰ ،ﺃﻭ ﻳﺼﺮﻓﻪ ﰲ ﻣﻌﺼﻴﺔ ،ﻭﲝﺚ ﺍﻟﺒﻠﻘﻴﲏ ﺍﻣﺘﻨﺎﻋﻪ ﰲ ﺻﺪﻗ ﺔ ﻭﺍﺟﺒﺔ ،ﻛﺰﻛﺎﺓ،
ﻭﻧ ﹾﺬﺭﹴ ،ﻭﻛﹶﻔﱠﺎﺭﺓ ،ﻭﲟﺎ ﺫﻛﺮﻩ ﹶﺃ ﹾﻓﺘﻰ ﻛﺜﲑﻭﻥ ﳑﻦ ﺳﺒ ﹶﻘ ﻪ ﻭﺗﺄﺧﺮ ﻋﻨﻪ ،ﻭﹶﻟ ﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻤﺎ ﺃﻗ ﺮ ﺑﺄﻧﻪ ﻟ ﹶﻔ ﺮ ﻋﻪ ،ﻛﻤﺎ
ﺃﻓﱴ ﺑﻪ ﺍﻟﻨﻮﻭﻱ ،ﻭﺍﻋﺘﻤﺪﻩ ﲨ ﻊ ﻣﺘﺄﺧﺮﻭﻥ ،ﻗﺎﻝ ﺍﳉﻼ ﹸﻝ ﺍﻟﺒﻠﻘﻴﲏ ﻋﻦ ﺃﺑﻴﻪ ،ﻭﻓﺮﺽ ﺫﻟﻚ ﻓﻴﻤﺎ ﺇﺫﺍ ﻓﺴﺮﻩ
ﺙ ﹶﻛ ﻮﻧﻪ ﰲ
ﺾ ﻭﻣﺎﺕ ﻓﺎﺩﻋﻰ ﺍﻟﻮﺍ ﹺﺭ ﹸ
ﺽ ﻻ ﺑ ﺪ ﻣﻨﻪ .ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﹶﻟ ﻮ ﻭﻫﺐ ﻭﹶﺃﻗﹾﺒ
ﺑﺎﳍﺒﺔ ،ﻭﻫﻮ ﹶﻓ ﺮ
134
ﺖ ﺑﻴﻨ ﹸﺔ ﺍﻟﻮﺍ ﹺﺭﺙ ،ﻷﻥ ﻣﻌﻬﺎ ﺯﻳﺎﺩﺓ ﻕ .ﺍﻧﺘﻬﻰ ﻭﻟﻮ ﺃﻗﺎﻣﺎ ﺑﻴﻨﺘﻴﻦ ﹸﻗ ﺪ ﻣ ﺻ ﺪ
ﺍﳌﹶﺮﺽﹺ ،ﻭﺍﳌﺘﻬﺐ ﹶﻛ ﻮﻧ ﻪ ﰲ ﺍﻟﺼﺤﺔ ،
ﺝ ﺇﹺﱃ ﻗﹸﺒﻮﻝﹴ ،ﻧﻈﺮﹰﺍ ﻟﻠﻤﻌﲎ) .ﻭﻟﻐﲑﻩ( ﺃﻱ ﺍﳌﹸﺪﻳﻦ ﻫﺒﺔ ﻋ ﹾﻠ ﹴﻢ )ﻭ ﻫﺒ ﹶﺔ ﺩﻳ ﹴﻦ ﻟﻠﻤﺪﻳﻦ ﹺﺇﺑﺮﺍ ًﺀ( ﻟﻪ ﻋﻨﻪ ،ﻓﻼ ﻳﺤﺘﺎ
)ﺻﺤﻴﺤﺔ( ﺇ ﹾﻥ ﻋﻠﻤﺎ ﹶﻗﺪﺭﻩ ،ﻛﻤﺎ ﺻﺤﺤﻪ ﲨﻊ ،ﺗﺒﻌﹰﺎ ﻟﻠﻨﺺ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺻﺤﺤﻪ ﺍﳌﻨﻬﺎﺝ.
ﺖ
ﺿﺔﹰ ،ﻛﺄﻥ ﺃﺑﺮﺃﺗﲏ ﻓﺄﻧ ﺼ ﺢ ﺍ ِﻹﺑﺮﺍ ُﺀ ﻣﻦ ﺍ ﹶﳌﺠﻬﻮ ﹺﻝ ﻟﻠﺪﺍﺋﻦ ﺃﻭ ﺍﳌﹶﺪﻳﻦ ،ﻟﻜﻦ ﻓﻴﻤﺎ ﻓﻴﻪ ﻣﻌﺎ ﻭ ]ﺗﻨﺒﻴﻪ[ :ﻻ ﻳ
ﻃﺎﻟﻖ ،ﻻ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ :ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ،ﻭﰲ ﺍﻟﻘﺪﱘ :ﻳﺼ ﺢ ﻣﻦ ﺍ ﹶﳌﺠﻬﻮﻝ ﻣﻄﹾﻠﻘﹰﺎ .ﻭﻟﻮ ﹶﺃﺑ ﺮﺃﹶ ،ﹸﺛ ﻢ ﺍﺩﻋﻰ
ﺼﺪﻕ ﺍﻟﺼﻐﲑﺓ ﺍﳌﺰﻭﺟﺔ ﳉ ﻬ ﹶﻞ :ﱂ ﻳ ﹾﻘﺒ ﹾﻞ ﻇﺎﻫﺮﺍﹰ ،ﺑ ﹾﻞ ﺑﺎﻃﻨﹰﺎ .ﺫﹶﻛﺮﻩ ﺍﻟﺮﺍﻓﻌﻲ .ﻭﰲ ﺍﳉﹶﻮﺍﻫﺮ ﻋﻦ ﺍﻟﺰﺑﻴﻠﻲ :ﺗ ﺍﹶ
ﺇﺟﺒﺎﺭﹰﺍ ﺑﹺﻴﻤﻴﻨﹺﻬﺎ ﰲ ﺟ ﻬﻠﻬﺎ ﹺﺑ ﻤ ﻬﺮﹺﻫﺎ .ﻗﺎ ﹶﻝ ﺍﻟﹾﻐﺰﻱ :ﻭﻛﹶﺬﺍ ﺍﻟﻜﹶﺒﲑﺓ ﺍ ﹸﳌﺠﱪﺓ ﺇﻥ ﺩ ﹼﻝ ﺍﳊﺎ ﹸﻝ ﻋﻠﻰ ﺟ ﻬﻠﻬﺎ ،ﻭﻃﹶﺮﻳ ﻖ
ﺺ ﻚ ﻫﻞ ﺩﻳﻨ ﻪ ﻳﺒﻠﻐﻬﺎ ﺃﻭ ﻳﻨ ﻘ ﻒ ﺷ ﺺ ﻋﻦ ﺍﻟﺪﻳﻦ ،ﻛﺄﻟ ﺍ ِﻹﺑﺮﺍﺀ ﻣﻦ ﺍ ﹶﳌﺠﻬﻮﻝﹺ ،ﺃﻥ ﻳﺒ ﹺﺮﺋﹶﻪ ﳑﺎ ﻳﻌﹶﻠ ﻢ ﺃﻧﻪ ﻻ ﻳﻨ ﻘ
ﻂ :ﺗ ﹾﻔﻀﻴ ﹶﻞ ﰲ ﺴﺘﺤﻘﱠﻪ ،ﻓﺒﺎ ﹶﻥ ﺃﻧﻪ ﻳﺴﺘﺤﻘﱠﻪ ،ﺑﺮﻯﺀَ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﻟ ﻤ ﻌ ﲔ ﻣ ﻌﺘﻘﺪﹰﺍ ﺃﻧﻪ ﻻ ﻳ
ﻋﻨﻬﺎ؟ ﻭﻟﻮ ﹶﺃﺑ ﺮﹶﺃ ﻣﻦ ﻣﻌ ﹴ
ﻋ ﻄﻴ ﺔ ﻓﺮﻭﻉ ،ﻭﺇﻥ ﺳﻔﻠﻮﺍ ،ﻭﻟﻮ ﺍﻷﺣﻔﺎ ﺩ ﻣﻊ ﻭﺟﻮ ﺩ ﺍﻷﻭﻻﺩ ،ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟ ﻌ ﻄﻴ ﹸﺔ ﻫﺒ ﹰﺔ
ﺻﺪﻗ ﹰﺔ ﺃﻡ ﻭﻗﹾﻔﹰﺎ .ﺃﻭ ﺃﺻﻮﻝﹴ ،ﻭﺇﻥ ﺑﻌﺪﻭﺍ ،ﺳﻮﺍﺀ ﺍﻟﺬﻛﺮ ﻭﻏﲑﻩ ،ﺇﻻ ﻟﺘﻔﺎﻭﺕ ﺣﺎ ﺟﺔ ،ﺃﻭ ﹶﻓﻀﻞ، ﺃﻡ ﻫ ﺪﻳ ﹰﺔ ﺃﻡ
ﺻ ﹺﻞ ﻓﹶﻠﻴ ﹶﻔﻀﻞ ﺍﻷُﻡ، ﻀ ﹲﻞ ﻓﻲ ﺍ َﻷ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻗﺎﻝ ﲨﻊ :ﻳﺤﺮﻡ ،ﻭﻧﻘﻞ ﰲ ﺍﻟﺮﻭﺿﺔ ﻋﻦ ﺍﻟﺪﺍﺭﻣﻲ :ﹶﻓﹺﺈ ﹾﻥ ﹶﻓ
ﻉ ﻋﻠﻰ ﺗﻔﹾﺼﻴﻠﻬﺎ ﰲ ﺍﹶﻟﹺﺒ ﺮ ﻭﺃﹶﻗ ﺮﻩ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ "ﺃﻥ ﳍﺎ ﹸﺛ ﹾﻠﺜﹶﻲ ﺍﻟﹺﺒ ﺮ" ،ﺑﻞ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﻋﻦ ﺍﶈﺎﺳﱯ ،ﺍﻹِﲨﺎ
ﺏ.
ﻋﻠﻰ ﺍ َﻷ ﹺ
ﺏ ﻗﺒﻮﻟﹸﻬﺎ، ﻚ ﻟﻸَﺏ ،ﻭﻗﺎ ﹶﻝ ﺟﻤﻊ :ﻟﻺﺑﻦ .ﻓﻌﻠﻴﻪ ﻳ ﹾﻠ ﺰ ﻡ ﺍ َﻷ ]ﻓﺮﻭﻉ[ :ﺍﳍﹶﺪﺍﻳﺎ ﺍ ﹶﳌﺤﻤﻮﹶﻟ ﹸﺔ ﻋﻨﺪ ﺍﳋﺘﺎﻥ ﻣﻠ
ﻑ ﺇﺫﺍ ﺃ ﹾﻃﻠﻖ ﺍﳌﻬﺪﻱ ﻓﻠﻢ ﻳ ﹾﻘﺼﺪ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ،ﻭﺇﻻ ﻓﻬﻲ ﻟﻤﻦ ﹶﻗﺼﺪﻩ ،ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﳚﺮﻱ ﺫﻟﻚ ﻭﳏ ﱠﻞ ﺍﳋﻼ
ﺼﺪﻫ ﻢ ﻭﹶﻟ ﻪ ﻭﹶﻟ ﻬ ﻢ ﻋﻨﺪ ﻓﻴﻤﺎ ﻳﻌﻄﺎ ﻩ ﺧﺎ ﺩ ﻡ ﺍﻟﺼﻮﻓﻴﻪ ﻓﻬﻮ ﻟﻪ ﻓﻘﻂ ﻋﻨﺪ ﺍﻹِﻃﻼﻕ ،ﺃﻭ ﹶﻗﺼﺪﻩ .ﻭﹶﻟﻬﻢ ﻋﻨ ﺪ ﹶﻗ
ﺾ ﺍﻟﻨﻮﺍﺣﻲ ﻣﻦ ﻭﺿ ﻊ ﻀﻴﺔ ﺫﻟﻚ ﺃﻥ ﻣﺎ ﺍ ﻋﺘﻴ ﺪ ﰲ ﺑ ﻌ ﹺ ﺼ ﺪﻫﻤﺎ ،ﺃﻱ ﻳﻜﻮ ﹸﻥ ﻟﻪ ﺍﻟﻨﺼﻒ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ،ﻭﹶﻗ ﹶﻗ
ﺴ ﻢ ﻋﻠﻰ ﺍﳊﺎﻟ ﹺﻖ ﺃﻭ ﺍﳋﺎﺗ ﹺﻦ ﺃﻭ ﳓﻮﳘﺎ، ﺱ ﻓﻴﻬﺎ ﺩﺭﺍﻫﻢ ﰒ ﻳ ﹾﻘ ﻀ ﻊ ﺍﻟﻨﺎ
ﺡ ﻟﻴ ﻱ ﺻﺎﺣﺐ ﺍﻟ ﹶﻔ ﺮ ﹺ ﻃﺎ ﺳ ﺔ ﺑﲔ ﻳ ﺪ
ﺼ ﺪ .ﻭﺇﻥ ﹸﺃ ﹾﻃﻠﻖ، ﲔ ﻟﹶﻪ ،ﻋﻤ ﹶﻞ ﺑﺎﻟ ﹶﻘ ﻳﺠﺮﻱ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﺈﹺﻥ ﻗﺼﺪ ﺫﻟﻚ ﻭﺣﺪﻩ ،ﺃﻭ ﻣﻊ ﻧﻈﹶﺮﺍﺋﻪ ﺍﳌﹸﻌﺎﻭﹺﻧ
ﺼ ﺪ ﺧﻼﻓﻪ، ﺐ ﺍﻟ ﹶﻔ ﺮﺡﹺ ،ﻳ ﻌﻄﻴ ﻪ ﳌﻦ ﻳﺸﺎ ْﺀ .ﻭﺬﺍ ﻳﻌﻠ ﻢ ﺃﻧﻪ ﻻ ﻧﻈﺮ ﻫﻨﺎ ﻟﻠﻌﺮﻑ ،ﺃﻣﺎ ﻣﻊ ﹶﻗ ﻛﺎﻥ ﻣﻠﻜﹰﺎ ﻟﺼﺎ ﺣ ﹺ
ﺐ ﺍﻟ ﹶﻔ ﺮﺡﹺ ،ﻧﻈﺮﹰﺍ ﺏ ﻭﺍﳋﺎﺩﻡ ﻭﺻﺎ ﺣ ﹺ ﻓﻮﺍﺿﺢ ،ﻭﺃﻣﺎ ﻣﻊ ﺍ ِﻹﻃﹾﻼﻕﹺ ،ﻓﻸﻥ ﺣ ﻤﻠﹶﻪ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮ ،ﻣﻦ ﺍﻷ ﹺ
ﻑ ﻣﺎ ﻒ ﻟﻪ ،ﹺﺑﺨﻼ ﻑ ﺍﳌﺨﺎﻟ ﺸﺮﻉﹺ ،ﻓﻴ ﹶﻘﺪﻡ ﻋﻠﻰ ﺍﻟ ﻌ ﺮ ﻑ ﺍﻟ
ﻼ ﻣﻦ ﻫﺆﻻ ِﺀ ﻫﻮ ﺍ ﹶﳌ ﹾﻘﺼﻮ ﺩ ﻫﻮ ﻋ ﺮ ﻟﻠﻐﺎﻟﺐ ﺃ ﹾﻥ ﻛ
ﺖ ﲟﺎﻝ ،ﻓﺈﹺﻥ ﻗﺼﺪ ﺃﻧﻪ ﻳﻤﻠﻜﻪ، ﱄ ﻣﻴ ﺤﻜﱠﻢ ﻓﻴﻪ ﺍﻟﻌﺎﺩﺓ .ﻭﻣﻦ ﹶﺛ ﻢ ﻟﻮ ﻧ ﹶﺬ ﺭ ﻟﻮ ﹼ ﺲ ﻟﻠﺸﺮﻉ ﻓﻴﻪ ﻋﺮﻑ ،ﻓﺈﹺﻧﻪ ﺗ ﻟﻴ
ﻑ ﹶﻟﻪ ،ﻭﺇﻻ ﻓﺈﹺﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻗﻮﻡ ﺻ ﺮ ﻑ ﰲ ﻣﺼﺎﻟﺤﻪ ، ﻟﻐﺎ ،ﻭﺇﻥ ﺃ ﹾﻃﻠﹶﻖ ،ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ ﻋﻠﻰ ﹶﻗﺒﺮﻩ ﻣﺎ ﳛﺘﺎﺝ ﻟﻠﺼﺮ
ﺤ ﱡﻞ ﻟﻪﺺ ﻣﺎ ﹶﻓ ﻌﹶﻠ ﻪ ﻟﹶﻢ ﻳ ﻑ ﹸﳍﻢ ،ﻭﻟﻮ ﹸﺃ ﻫﺪﻱ ﳌﻦ ﺧﻠﺼ ﻪ ﻣﻦ ﻇﺎﻟﻢ ﻟﺌﻼ ﻳﻨﻘ ﺻ ﺮ
ﺼ ﺪ ﻫ ﻢ ﺑﺎﻟﻨﺬﺭ ﻟﻠﻮﱄ ، ﺍﻋﺘﻴ ﺪ ﻗ
ﻗﹸﺒﻮﻟﹸﻪ ،ﻭﺇﻻ ﺣﻞﱠ ،ﺃﻱ ﻭﺇﻥ ﺗﻌﻴﻦ ﻋﻠﻴﻪ ﲣﻠﻴﺼﻪ ،ﻭﻟﻮ ﻗﺎﻝ ﺧ ﹾﺬ ﻫﺬﺍ ﻭﺍﺷﺘ ﹺﺮ ﻟﻚ ﺑﻪ ﻛﺬﺍ ،ﺗﻌﻴﻦ ﻣﺎ ﱂ ﻳﺮﺩ
135
ﺍﻟﺘﺒﺴﻂ ،ﺃﻱ ﺃﻭ ﺗﺪ ﱡﻝ ﻗﺮﻳﻨ ﹸﺔ ﺣﺎﻟﻪ ﻋﻠﻴﻪ .ﻭﻣﻦ ﺩﻓﹶﻊ ﻟﻤﺨﻄﻮﺑﺘﻪ ﺃﻭ ﻭﻛﻴﻠﻬﺎ ﺃﻭ ﻭﹶﻟﻴﻬﺎ ﻃﹶﻌﺎﻣﹰﺎ ﺃﻭ ﻏﲑﻩ
ﺕ ﺍﳌﹸﻬﺪﻱ ﺇﻟﻴﻪ ﻗﺒﻞ ﺺ ﻓﻤﺎ ﺨ ﹴﺚ ﻫ ﺪﻳﺔ ﺇﱃ ﺷ
ﻀﻪ ،ﻭﻟﻮ ﺑ ﻌ ﹶ
ﻟﻴﺘ ﺰﻭﺟﻬﺎ ﹶﻓ ﺮ ﺩ ﻗﺒﻞ ﺍﻟ ﻌ ﹾﻘﺪ ،ﺭ ﺟ ﻊ ﻋﻠﻰ ﻣ ﻦ ﺃ ﹾﻗﺒ
ﻭﺻﻮﳍﺎ ،ﺑﻘﻴﺖ ﻋﻠﻰ ﻣﻠﻚ ﺍﳌﹸﻬﺪﻱ ،ﻓﺈﹺﻥ ﻣﺎﺕ ﺍﳌﹸﻬﺪﻯ ،ﱂ ﻳﻜﻦ ﻟﻠﺮﺳﻮﻝ ﺣﻤﻠﻬﺎ ﺇﱃ ﺍﳌﹸﻬﺪﻯ ﺇﻟﻴﻪ.
ﺏ ﰲ ﺍﻟﻮﻗﻒ
ﺑﺎ
ﻑ ﰲ ﺭﹶﻗﺒﺘ ﻪ ﻋﻠﻰ ﺼ ﺮ ﻉ ﺑﹺﻪ ﻣ ﻊ ﺑﻘﹶﺎ ِﺀ ﻋﻴﻨ ﻪ ﹺﺑ ﹶﻘ ﹾﻄ ﹺﻊ ﺍﻟﺘ
ﺲ ﻣﺎ ﹴﻝ ﻳ ﻤ ﻜ ﻦ ﺍ ِﻹﻧﺘﻔﹶﺎ ﳊﺒﺲ .ﻭ ﺷﺮﻋﹰﺎ :ﺣﺒ ﻫﻮ ﹸﻟ ﻐ ﹲﺔ :ﺍ ﹶ
ﺻ ﺪﻗﹶﺔ ﺴﻠ ﻢ ﺍﻧﻘﻄ ﻊ ﻋ ﻤﹸﻠ ﻪ ﺇﻻ ﻣ ﻦ ﺛﻼﺙ : ﺻ ﹸﻞ ﻓﻴ ﻪ :ﺧ ﹺﱪ ﻣﺴﻠﻢ" :ﺇﺫﺍ ﻣﺎﺕ ﺍ ﹸﳌ ﺡ ﻭ ﹺﺟﻬﺔ ﻭﺍﻷ ﻑ ﻣﺒﺎ ﹴ ﺼ ﹺﺮ ﻣ
ﺼ ﺪﻗﹶﺔ ﺍﳉﺎﺭﹺﻳﺔ ﻋﻠﻰ ﺟﺎ ﹺﺭﻳﺔ ،ﺃﻭ ﻋﻠﻢ ﻳﻨﺘ ﹶﻔ ﻊ ﺑﻪ ،ﺃﻭ ﻭﹶﻟ ﺪ ﺻﺎﻟ ﹴﺢ" ﺃﻱ ﻣﺴﻠﻢ ﻳﺪﻋﻮ ﻟﻪ ،ﻭﲪﻞ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻟ
ﻁﻒ ﻋﻤ ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺭﺿﹰﺎ ﺃﺻﺎﺑﻬﺎ ﲞﻴﱪ ﺑﺄﻣﺮﻩ ﻭ ﺷ ﺮ ﹶ ﺻﻴ ﹶﺔ ﺑﺎﳌﻨﺎﻓﻊ ﺍﳌﹸﺒﺎﺣﺔ .ﻭ ﻭﹼﻗ ﺤ ﹺﻮ ﺍﻟ ﻮ
ﺍﻟ ﻮﻗﹾﻒ ﺩﻭ ﹶﻥ ﻧ
ﺙ ﻭﻻ ﻳﻮ ﻫﺐ ،ﻭﺃﻥ ﻣﻦ ﻭﻟﻴﻬﺎ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ، ﺻﻠﹸﻬﺎ ﻭﻻ ﻳ ﻮ ﺭ ﹸ ﻉﺃ ﻓﻴﻬﺎ ﺷﺮﻭﻁ :ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﻳﺒﺎ
ﻒ ﰲ ﺍﻹﺳﻼﻡ .ﻭﻋﻦ ﺃﰊ ﻳﻮﺳﻒ ﺃﻧﻪ ﳌﺎ ﻭﻳ ﹾﻄ ﻌ ﻢ ﺻﺪﻳﻘﹰﺎ ﻏﲑ ﻣﺘ ﻤﻮﻝ .ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ .ﻭﻫ ﻮ ﺃﻭﻝ ﻣﻦ ﻭﹼﻗ
ﺻﻠﹸﻬﺎ ﺭﺟﹺﻊ ﻋﻦ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺑﺒﻴﻊ ﺍﻟ ﻮﻗﹾﻒ ،ﻭﻗﺎﻝ ﻟﻮ ﺳﻤﻌ ﻪ ﻟﻘﺎ ﹶﻝ ﺑﻪ) .ﺻ ﺢ ﻉﺃ ﲰﻊ ﺧﱪ ﻋﻤﺮ ﺃﻧﻪ ﻻ ﻳﺒﺎ
ﻒ ﻋﻴﻦ( ﻣ ﻌﻴﻨ ﹰﺔ ) ﻣﻤﻠﻮ ﹶﻛ ﹰﺔ( ﻣﻠﹾﻜﹰﺎ ﻳ ﹾﻘﺒ ﹸﻞ ﺍﻟﻨﻘﹾﻞ )ﺗﻔﻴﺪ( ﻓﺎﺋ ﺪ ﹰﺓ ﺣﺎ ﹰﻻ ﺃﻭ ﻣﺂ ﹰﻻ :ﻛﹶﺜﻤﺮﺓ ،ﺃﻭ ﻣﻨ ﹶﻔ ﻌ ﺔ ﻳﺴﺘ ﹾﺄ ﺟ ﺮ ﳍﹶﺎ ﻭ ﹾﻗ
ﻚ
ﺴ ﺲ ﻭﳓﻮ ﻣ ﺠ ﹴﺮ ﻟ ﺮﻳﻌﻪ ﻭﺣﻠﻰ ﻟﹶﻠﺒ ﹴ ﻒ ﺷ ﻚ ﻛﹶ ﻮ ﹾﻗ ﻉ ﻟﻴﻜﻮ ﹶﻥ ﺻﺪﹶﻗ ﹰﺔ ﺟﺎ ﹺﺭﻳﺔ ﻭﺫﻟ ﻏﺎﻟﺒﹰﺎ )ﻭﻫﻲ ﺑﺎﻗﻴﺔ( ﻷﻧ ﻪ ﺷ ﺮ
ﻼﻛﻪ .ﻭﺍ ﹶﳌﻄﹾﻌﻮﻡ ،ﻷﻥ ﻧ ﹾﻔ ﻌ ﻪ ﰲ ﻑ ﻋﻮ ﺩ ﺍﻟﺒﺨﻮﺭ ،ﻷﻧ ﻪ ﻻ ﻳﻨﺘ ﹶﻔ ﻊ ﺑﻪ ﺇﻻ ﺑﺎ ﺳﺘ ﻬ ﹶ ﺸ ﻢ ﻭﺭﳛﺎ ﻥ ﻣﺰﺭﻭﻉ ﺑﹺﺨﻼ ﻟ
ﺠ ﺰ ﻋﻦ ﺏ ﻭﹺﺇ ﹾﻥ ﻋ ﹺ ﻒ ﺍ ﹶﳌ ﻐﺼﻮ ﹺ ﺼ ﺢ ﻭ ﹾﻗ ﻒ ﺍﳌﺎ ِﺀ ﺍ ﺧﺘﻴﺎ ﺭ ﻟﻪ ﻭﻳ ﺻﺤﺔ ﻭ ﹾﻗ ﺇﻫﻼﻛﻪ .ﻭﺯﻋﻢ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :
ﺴﺠﹺﺪﹰﺍ .ﻭﻳﺤﺮﻡ ﻒ ﺍﳌﺸﺎﻉ ،ﻭﺇﻥ ﻗﻞﱠ ،ﻣ ﺻﺤﺔ ﻭﻗ ﺴﺠﹺﺪﹰﺍ .ﻭﺍﻷﻭﺟﻪ ﻒ ﺍﻟ ﻌﹸﻠ ﻮ ﺩﻭ ﹶﻥ ﺍﻟﺴﻔﻞ ﻣ ﺼ ﻪ ﻭ ﻭ ﹾﻗ ﺗﺨﻠﻴ
ﺖ
ﻚ ﺍﳌﹾﻨﻔﻌﺔ )ﹺﺑ ﻮﹶﻗ ﹾﻔ ﻼ ﹲﺓ ﺑﹺﻪ ﻣ ﻦ ﹶﻏﻴﺮ ﹺﺇ ﹾﺫ ﻥ ﻣﺎ ﻟ ﺻﹶﻑ ﻭ
ﳉﻨﺐ ،ﺗﻐﻠﻴﺒﹰﺎ ﻟ ﹾﻠ ﻤﻨﻊﹺ ،ﻭﻳ ﻤﻨ ﻊ ﹺﺇ ﻋﺘﻜﺎ ﺚ ﻓﻴﻪ ﻋﻠﻰ ﺍ ﹶ ﺍ ﹸﳌ ﹾﻜ ﹸ
ﺖ ﺑﻜﹶﺬﺍ ﻋﻠﻰ ﻒ ﻋﻠﻴﻪ .ﻭﻟﻮ ﻗﺎﻝ ﺗﺼ ﺪ ﹾﻗ ﺖ )ﻛﺬﺍ ﻋﻠﻰ ﻛﺬﺍ( ﺃﻭ ﺃﺭﺿﻲ ﻣﻮﻗﻮﻓﺔﹲ ،ﺃﻭ ﻭ ﹾﻗ ﺴ ﺖ( ،ﻭ ﺣﺒ ﻭ ﺳﺒ ﹾﻠ
ﺙ :ﻓﺼﺮﻳﺢ ﰲ ﺍﻷﺻﺢ. ﺐ ﺃﻭ ﻻ ﺗﻮ ﺭ ﹸ ﺻ ﺪﻗﹶﺔ َﻷﺗﺒﺎﻉ ﺃﻭ ﻻ ﺗﻮ ﻫ ﺻ ﺪﻗﹶﺔ ﻣﺤ ﺮﻣﺔ ﺃﻭ ﻣﻮ َﺀﺑﺪﺓ ،ﺃﻭ ﻛﺬﺍ
ﺴﺠﹺﺪﺍﹰ ،ﻭﺇﻥ ﱂ ﻳ ﹸﻘ ﹾﻞ ﻟﻠﱠﻪ ،ﻭﻻ ﺼ ﲑ ﺑﻪ ﻣ ﺴﺠﺪﹰﺍ( ﻓﻴ ﺖ ﻫﺬﺍ( ﺍﳌﹶﻜﺎ ﹶﻥ ) ﻣ )ﻭ( ﻣﻦ ﺍﻟﺼﺮﺍﺋﺢ ﻗﻮﻟﻪ ) :ﺟ ﻌ ﹾﻠ
ﺠ ﺪ ﻻ ﻳﻜﻮ ﹸﻥ ﺇﻻ ﻭﻗﹾﻔﹰﺎ .ﻭ ﻭﹶﻗ ﹾﻔﺘﻪ ﻟﻠﺼﻼ ﺓ :ﺻﺮﻳ ﺢ ﰲ ﺍﻟ ﻮ ﹾﻗ ﻔﻴﺔ ،ﻭﻛﻨﺎﻳ ﹰﺔ ﰲ ﺴﹺﺃﹶﺗﻰ ﺑﺸﻲ ٍﺀ ﻣﻤﺎ ﻣ ﺮ :ﻷﻥ ﺍ ﹶﳌ
ﺠ ﺪﻳﺔ .ﻓﻼ ﺑ ﺪ ﻣﻦ ﹺﻧﻴﺘﻬﺎ ﰲ ﻏﲑ ﺍﳌﹸﻮﺍﺕ .ﻧﻘﻞ ﺍﻟﻘﺎﻣﻮﱄ ﻋﻦ ﺍﻟﺮﻭﺍﻳﺎﱐ ﻭﹶﺃﹶﻗ ﺮ ﻩ ﻣﻦ ﺃﻧﻪ ﻟﻮ ﻋﻤﺮ ﺴﹺ ﺹ ﺍﳌ ﺧﺼﻮ ﹺ
ﺠ ﺪ ﺴﹺ ﺖ ﺣ ﹾﻜ ﻢ ﺍ ﹶﳌ ﺖ ﻋﺎ ﹺﺭﻳ ﹰﺔ ﻟﻪ ،ﻳﺮ ﹺﺟ ﻊ ﻓﻴﻬﺎ ﻣﱴ ﺷﺎﺀ .ﺍﻧﺘﻬﻰ .ﻭﻻ ﻳﹾﺜﺒ ﻣﺴﺠﹺﺪﹰﺍ ﺧﺮﺍﺑﹰﺎ ﻭﱂ ﻳﻘﻒ ﺁﻻﺗ ﻪ :ﻛﺎﻧ
ﻒ ﻣ ﻦ ﺍ َﻷﺭﺽ ﺍ ﹶﳌ ﻮﻗﹸﻮﻓﹶﺔ ﺣ ﻮﻟﹶﻪ ﺇﺫﺍ ﺍﺣﺘﻴ ﺞ ﺇﱃ ﺗ ﻮ ﺳ ﻌﺘ ﻪ ﺐ ﳌﺎ ﺃﹸﺿﻴ ﺠﻨ ﹺ ﺚ ﻟﻠ ﺻﺤﺔ ﺍ ِﻹ ﻋﺘﻜﺎﻑ ﻭﺣﺮ ﻣ ﺔ ﺍ ﹸﳌ ﹾﻜ ﻣﻦ
ﺼ ﺢ ﺇﻻ ﹺﺑﹶﻠ ﹾﻔﻆ ،ﻭﻻ ﻳﺄﰐ ﻓﻴ ﻪ ﻒ ﻻ ﻳ ﻋﻠﻰ ﻣﺎ ﺃﻓﹾﱴ ﺑﹺﻪ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﻭﻏﲑﻩ .ﻭ ﻋﻠ ﻢ ﻣﻤﺎ ﻣ ﺮ ﺃ ﱠﻥ ﺍﻟ ﻮ ﹾﻗ
ﻚ ﻋﻦ ﻣﻠﻜﻪ، ﺝ ﺑﺬﻟ ﺴﺠﹺﺪ ﻭﺃﺫﹶﻥ ﰲ ﺇﹺﻗﺎ ﻣ ﺔ ﺍﻟﺼﻼ ﺓ ﻓﻴﻪ :ﱂ ﻳﺨﺮ ﻑ ﺍﳌﹸﻌﺎﻃﺎﺓ .ﻓﻠﻮ ﺑﲎ ﺑﹺﻨﺎﺀً ﻋﻠﻲ ﻫﻴﹶﺌ ﺔ ﻣ ﺧﻼ
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ﻑ ﻓﻴ ﻪ ﻓﹺﺈﻧ ﻪ ﻳﺼ ﲑ
ﻑ ﻣﺎ ﻟﻮ ﹸﺃ ﺫ ﹶﻥ ﰲ ﺍ ِﻹ ﻋﺘﻜﺎ ﻛﻤﺎ ﺇﺫﺍ ﺟﻌﻞ ﻣﻜﺎﻧﹰﺎ ﻋﻠﻰ ﻫﻴﹶﺌ ﺔ ﺍ ﹶﳌ ﹾﻘﺒﺮﺓ ،ﻭﹸﺃ ﺫ ﹶﻥ ﰲ ﺍﻟ ﺪﻓﹾﻦ ﺑﹺﺨﻼ
ﺴﺠﹺﺪ ،ﻓﻀﺮﺑﻪ، ﺏ ﺍﻟﻠﱢﱭ ﻣ ﻦ ﹶﺃﺭﺿﻲ ﻟﻠﻤ ﺿ ﹺﺮ
ﺴﺠﹺﺪ ﺍ
ﺴﺠﹺﺪﹰﺍ .ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ﰲ ﻓﹶﺘﺎﻭﻳﻪ .ﻟﻮ ﻗﺎ ﹶﻝ ﻟ ﹶﻘﻴﻢ ﺍﳌﹶ ﻚ ﻣ
ﺑﺬﻟ
ﺲ ﻟﻪ ﻧ ﹾﻘﻀﻪ ،ﻭﻟﻪ ﺍ ﺳﺘ ﺮﺩﺍﺩﻩ ﻗﺒﻞ ﺃﻥ ﻳﺒﲎ ﺑﻪ .ﺍﻧﺘﻬﻰ .ﻭﹶﺃﹾﻟﺤﻖ ﺴﺠﹺﺪ ﻭﻟﻴ ﻭﺑﲎ ﺑﹺﻪ ﺍﳌﺴﺠﺪ ،ﺻﺎ ﺭ ﹶﻟ ﻪ ﺣ ﹾﻜ ﻢ ﺍ ﹶﳌ
ﺱ ﻭﺍﻟﺮﺑﻂ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ: ﺴﺠﹺﺪ ﰲ ﺫﻟﻚ :ﺍﻟﺒﺌﺮ ﺍﶈﻔﻮﺭﺓ ﻟﻠﺴﺒﻴﻞ .ﻭﺍﻷﺳﻨﻮﻱ :ﺍﳌﺪﺍ ﹺﺭ ﺍﻟﺒﻠﻘﻴﲏ ﺑﺎ ﹶﳌ
ﺿ ﻌ ﹶﻔ ﻪ ﺑﻌﻀﻬﻢ .ﻭﻳﺼﺢ ﻭﻛﺬﺍ ﻟﻮ ﺃﺧﺬ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻴﺒﲎ ﺑﹺﻪ ﺯﺍ ﹺﻭﻳ ﹰﺔ ﺃﻭ ﹺﺭﺑﺎﻃﹰﺎ ﻓﻴﺼﲑ ﻛﺬﻟﻚ ﲟﺠﺮﺩ ﺑﹺﻨﺎﺋﻪ .ﻭ
ﻉ ﻧﺴﻠﻬﺎ ﳌﺼﺎﻟﺤﻪ. ﺏ ﻟﺒﻨﻬﺎ ﻣﻦ ﻧﺰﻟﻪ ﺃﻭ ﻟﻴﺒﺎ ﺸ ﺮ ﻁ ﻟﻴ
ﻭﻗﻒ ﺑﻘﺮ ﺓ ﻋﻠﻰ ﺭﺑﺎ
ﺼ ﺢ ﻒ )ﺗﺄﺑﻴﺪ( ﻓﻼ ﻳﺼﺢ ﺗﺄﻗﻴﺘ ﻪ .ﻛﹶﻮﹶﻗ ﹾﻔﺘ ﻪ ﻋﻠﻰ ﺯﻳ ﺪ ﺳﻨﺔ) .ﻭﺗﻨﺠﻴﺰ( ،ﻓﻼ ﻳ )ﻭﺷﺮﻁ ﻟﻪ( ﺃﻱ ﻟﻠ ﻮ ﹾﻗ
ﺖ ﺩﺍﺭﻱ ﺑﻌ ﺪ ﻣﻮﰐ ﺕ :ﻛ ﻮﹶﻗ ﹾﻔ ﺼ ﺢ ﺗﻌﻠﻴ ﹶﻘ ﻪ ﺑﺎﳌﹶﻮ ﺱ ﺍﻟﺸﻬﺮ .ﻧﻌﻢ :ﻳ ﺗﻌﻠﻴ ﹶﻘ ﻪ :ﻛﻮﹶﻗ ﹾﻔﺘﻪ ﻋﻠﻰ ﺯﻳ ﺪ ﺇﺫﺍ ﺟﺎ َﺀ ﺭﹾﺃ
ﻋﻠﻰ ﺍﻟ ﹸﻔﻘﹶﺮﺍ َﺀ .ﻗﺎﻝ ﺍﻟﺸﻴﺨﺎﻥ :ﻭﻛﺄﻧﻪ ﻭﺻﻴﺔﹸ ،ﻟﻘﻮﻝ ﺍﻟ ﹶﻘﻔﱠﺎﻝ ﺇﻧﻪ ﻋ ﺮﺿﻬﺎ ﻟﻠﺒﻴﻊ ﻛﺎﻥ ﺭﺟﻮﻋﹰﺎ) .ﻭﺇﻣﻜﺎﻥ
ﻼ ﻒ ﻋﻠﻰ ﻣ ﻌﻴﻦ ﻭﺍﺣﺪ ،ﺃﻭ ﺟﻤﻊ :ﺑﺄﻥ ﻳﻮ ﺟ ﺪ ﺧﺎﺭﹺﺟﹰﺎ ﻣﺘﺄﻫ ﹰ ﻑ ﻋﹶﻠﻴﻪ ﺍﻟ ﻌﻴ ﹺﻦ ﺍ ﹶﳌﻮﻗﻮﻓﹶﻪ ﺇﹺﻥ ﻭﻗ ﺗﻤﻠﻴﻚ( ﻟﻠ ﻤﻮﻗﻮ
ﻒ ﻋﻠﻰ ﻣﻌﺪﻭﻡ :ﻛﻌﻠﻰ ﻣﺴﺠﺪ ﺳﻴﺒﲎ ،ﺃﻭ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﻻ ﻭﻟﹶﺪ ﻟﻪ ﺃﻭ ﻋﻠﻰ ﻣﻦ ﺼ ﺢ ﺍﻟ ﻮ ﹾﻗ ﻟﻠﻤﻠﻚ .ﻓﻼ ﻳ
ﲔ ﺳﻴﻮﹶﻟ ﺪ ﱄ ﰒ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀ .ﻻﻧﻘﻄﺎﻉ ﺃ ﻭﻟﻪ .ﺃﻭ ﻋﻠﻰ ﹸﻓﻘﹶﺮﺍ ِﺀ ﺃﻭﻻ ﺩ ﻩ ﻭﻻ ﹶﻓ ﹶﻘ ﲑ ﻓﻴﻬﻢ ،ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻳ ﹾﻄ ﻌ ﻢ ﺍﳌﺴﺎ ﹶﻛ
ﻒ ﻋﻠﻰ ﻣﻦ ﻳﻘﹾﺮﺃ ﻋﻠﻰ ﹶﻗﺒﺮ ﻩ ﺱ ﹶﻗﺒﺮﹺﻩ ﲞﻼﻑ ﹶﻗﺒ ﹺﺮ ﺃﹶﺑﻴ ﻪ ﺍ ﹶﳌﻴﺖ .ﻭﺃﻓﱴ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺑﺄﻧﻪ ﻟﻮ ﻭﻗ ﺭﻳﻌﻪ ﻋﻠﻰ ﺭﺃ ﹺ
ﺕ ﻭﱂ ﻳ ﻌﺮﻑ ﻟ ﻪ ﹶﻗﺒ ﺮ :ﺑ ﹸﻄ ﹶﻞ .ﺍﻧﺘﻬﻰ. ﺑﻌﺪ ﻣ ﻮﺗﻪ ﻓﻤﺎ
ﺼ ﺢ ﻋﻠﻰ ﺍ ﹶﳌﻌﺪﻭ ﹺﻡ ﺗﺒﻌﹰﺎ ﻟﻠ ﻤﻮﺟﻮ ﺩ :ﹶﻛ ﻮﹶﻗ ﹾﻔﺘ ﻪ ﻋﻠﻰ ﻭﻟﺪﻱ ﺛﹸﻢ ﻋﻠﻰ ﻭﹶﻟ ﺪ ﻭﹶﻟﺪﻱ ،ﻭﻻ ﻋﻠﻰ ﺃ ﺣ ﺪ ﻫﺬﻳﻦ، ﻭﻳ
ﻚ ﺍﻹِﻧﺴﺎﻥ ﻣﻠ ﻜ ﻪ ﺃﻭ ﻣﻨﺎﻓ ﻊ ﻣ ﹾﻠ ﻜ ﻪ ﺠ ﺪ ﺇﻥ ﱂ ﻳﺒﻴﻨ ﻪ ﻭﻻ ﻋﻠﻰ ﻧﻔﺴﻪ :ﻟﺘ ﻌ ﱡﺬ ﹺﺭ ﲤﻠﻴ ﺴﹺ ﻭﻻ ﻋﻠﻰ ﻋﻤﺎﺭﺓ ﻣ
ﻁ ﳓﻮ ﻗﹶﻀﺎ َﺀ ﺩﻳﹺﻨ ﻪ ﳑﺎ ﻭﹶﻗ ﹶﻔ ﻪ ﺃﻭ ﺍﻧﺘﻔﹶﺎ ﻋ ﻪ ﺑﹺﻪ ،ﻻ ﺷﺮﻁ ﳓﻮ ﺷﺮﺑﻪ ﺃﻭ ﻣﻄﹶﺎﹶﻟﻌﺘ ﻪ ﻣﻦ ﺑﹺﺌ ﹴﺮ ﺸﺮﹺ ﹶﺴ ﻪ .ﻭ ﻣﻨ ﻪ ﺃﻥ ﻳ
ﻟﻨ ﹾﻔ ِ
ﻼ ﰒ ﺻﺎ ﺭ ﻒ ﻋﻠﻰ ﺍﻟﻔﹸﻘﺮﺍ ِﺀ ﻣﺜ ﹰ ﺡ ﺍﳌﻨﻬﺎﺝ .ﻭﻟﻮ ﻭﹶﻗ ﺾ ﺷﺮﺍ ﹺ ﺏ ﻭﹶﻗ ﹾﻔﻬﻤﺎ ﻋﻠﻰ ﳓﻮ ﺍﻟﻔﹸﻘﺮﺍﺀ .ﻛﺬﺍ ﻗﺎﻟﻪ ﺑ ﻌ ﹺ ﻭﻛﺘﺎ ﹴ
ﺴ ﻪ ﻭﻟ ﻮ ﲟﻘﺎﺑﹺﻞ ﺇﻥ ﻁ ﺍﻟﻨﻈﹶﺮ ﻟﻨ ﹾﻔ ِ
ﺼ ﺢ ﺷ ﺮ ﹶﻓﹶﻘﲑﹰﺍ :ﺟﺎ ﺯ ﻟ ﻪ ﺍ َﻷ ﺧ ﹶﺬ ﻣﻨﻪ ،ﻭﻛﺬﺍ ﻟ ﻮ ﻛﺎ ﹶﻥ ﻓﻘﲑﹰﺍ ﺣﺎﻝ ﺍﻟ ﻮﻗﹾﻒ .ﻭﻳ
ﻒ ﻋﻠﻰ ﺃﻭﻻ ﺩ ﺃﺑﻴ ﻪ ﻭﻳﺬ ﹸﻛ ﺮ ﻒ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻪ :ﺃﻥ ﻳ ﻘ ﺻﺤﺔ ﺍﻟ ﻮ ﹾﻗ ﻛﺎ ﹶﻥ ﺑ ﹶﻘ ﺪ ﹺﺭ ﹸﺃ ﺟ ﺮ ﺓ ﻣﺜﹾ ﹺﻞ ﹶﻓﹶﺄﻗﹶﻞ ﻭﻣﻦ ﺣﻴ ﹸﻞ
ﻒﺼﺢ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺟ ﻤ ﻊ ﻣﺘﹶﺄﺧﺮﻭﻥﹶ ،ﻭﺍﻋﺘ ﻤ ﺪ ﻩ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ،ﻭ ﻋ ﻤ ﹶﻞ ﺑ ﻪ ﰲ ﺣ ﻖ ﻧ ﹾﻔﺴِﻪ ،ﹶﻓ ﻮﹶﻗ ﺴﻪ ،ﹶﻓﻴ
ﺕ ﻧ ﹾﻔ ِ
ﺻﻔﺎ
ﻒ ﺼﻴ ﺔ :ﻛﻌﻤﺎ ﺭ ﺓ ﺍﻟﻜﻨﺎﺋﺲ ،ﻭﻛﻮ ﹾﻗ ﻒ ﰲ ﹺﺟﻬﺔ ﻣ ﻌ ﻋﻠﻰ ﺍ َﻷ ﹾﻓ ﹶﻘ ﻪ ﻣﻦ ﺑﻨﻲ ﺍﻟ ﺮﻓﹾﻌﺔ ،ﻭﻛﺎ ﹶﻥ ﻳﺘﻨﺎ ﻭﹸﻟ ﻪ .ﻭﻳﺒﻄﹸﻞ ﺍﻟ ﻮ ﹾﻗ
ﻒ ﻋﻠﻰ ﻋﻤﺎ ﺭ ﺓ ﻗﹸﺒﻮ ﹺﺭ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﲔ. ﻉ ﻃﹶﺮﻳﻖ ،ﻭ ﻭ ﹾﻗ ﺡ ﻋﻠﻰ ﹸﻗﻄﹶﺎ ﺳﻼ ﹴ
ﺤﺘ ﹺﻬ ﻢ ﻋﻠﻰ ﺫﻛﻮ ﹺﺭ ﺃﻭﻻﺩﻫﻢ ﻗﺎﺻﺪﻳ ﻦ ﺑﺬﻟﻚ ﺣﺮﻣﺎ ﹶﻥ ﺻ ]ﻓﺮﻉ[ :ﻳ ﹶﻘ ﻊ ﻟﻜﹶﺜﲑﻳ ﻦ ﺃﻧﻬﻢ ﻳ ﻘﻔﹸﻮ ﹶﻥ ﹶﺃﻣﻮﺍﹶﻟ ﻬ ﻢ ﰲ
ﻒ ﺣﻴﻨﺌ ﺬ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻛﺎﻟﻄﻨﺒﺪﺍﻭﻱ ﻓﻴﻪ ﻧﻈ ﺮ ﺇﻧﺎﺛﻬﻢ ،ﻭﻗﺪ ﺗﻜ ﺮﺭ ،ﻣﻦ ﹶﻏﻴ ﹺﺮ ﻭﺍﺣﺪ ﺍ ِﻹﻓﹾﺘﺎ َﺀ ﺑﹺﺒﻄﹸﻼ ﻥ ﺍﻟ ﻮ ﹾﻗ
ﻁ ﻋ ﺪ ﻡ
ﻁ )ﻭﻟﻮ ﻣﻦ ﻣﻌﲔ( ﻧ ﹶﻈﺮﹰﺍ ﺇﱃ ﺃﻧﻪ ﹸﻗ ﺮﺑﺔﹰ ،ﺑ ﹾﻞ ﺍﻟﺸﺮ ﹸ ﺸﺘ ﺮ ﹸ
ﻇﺎﻫﺮ ،ﺑﻞ ﺍﻟ ﻮﺟﻪ ﺍﻟﺼﺤﺔ) .ﻻ ﻗﺒﻮﻝ( ﻓﻼ ﻳ
ﺡ ﺍﻟﻮﺳﻴﻂ ﻋﻦ
ﺍﻟ ﺮ ﺩ .ﻭﻣﺎ ﺫﻛﹶﺮﺗﻪ ﰲ ﺍﳌﻌﲔ ﻫﻮ ﺍ ﹶﳌﻨﻘﻮ ﹸﻝ ﻋﻦ ﺍﻷ ﹾﻛﺜﹶﺮﻳﻦ .ﻭﺍﺧﺘﺎ ﺭ ﻩ ﰲ ﺍﻟﺮﻭﺿﺔ ﻭﻧ ﹶﻘﹶﻠ ﻪ ﰲ ﺷ ﺮ ﹺ
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ﺝ ﻛﺄﺻﻠﻪ. ﻁ ﻣﻦ ﺍﳌﻌﲔ ﺍﻟﻘﹸﺒﻮﻝﹸ ،ﻧﻈﺮﹰﺍ ﺇﱃ ﺃﻧﻪ ﺗﻤﻠﻴﻚ ،ﻭﻫﻮ ﻣﺎ ﺭﺟﺤﻪ ﰲ ﺍ ﳌﻨﻬﺎ ﹺ ﺸﺘ ﹺﺮ ﹸ
ﺺ ﺍﻟﺸﺎﻓﻌﻲ .ﻭﻗﻴ ﹶﻞ ﻳ ﻧ
ﺝ ﻣ ﻦﻒ ﻋﻠﻰ ﻭﺍ ﹺﺭﺛﻪ ﺍﳊﺎﺋ ﹺﺰ ﺷﻴﺌﹰﺎ ﻳﺨ ﺮ
ﻓﺈﹺﺫﺍ ﺭ ﺩ ﺍﳌﻌﲔ :ﺑ ﹸﻄ ﹶﻞ ﺣﻘﱠﻪ ﺳﻮﺀْﺍ ٌﺀ ﺷﺮﻃﹾﻨﺎ ﻗﹸﺒﻮﻟﹸﻪ ﺃﻡ ﻻ ﻧﻌﻢ :ﻟﻮ ﻭﹶﻗ
ﺴﺠﹺﺪ ﻓﻼ ﻗﹸﺒﻮ ﹶﻝ ﻓﻴﻪ ﺟﺰﻣﹰﺎ: ﳉﻬﺔ ﺍﻟﻌﺎﻣﺔ ﻭ ﹺﺟﻬﺔ ﺍﻟﺘﺤﺮﻳﺮ ﻛﺎﳌ
ﺝ ﺑﺎ ﹸﳌﻌﲔ :ﺍ
ﺍﻟﺜﻠﺚ :ﹶﻟ ﹺﺰﻡ ،ﻭﺇﻥ ﺭﺩﻩ .ﻭ ﺧ ﺮ
ﻁ ﰲ ﺍ ِﻹﻧﺘﻘﺎﻝ ﺕ ﺃﺣ ﺪﻫﻤﺎ ﻓﻨﺼﻴﺒﻪ ﻳﺼﺮﻑ ﻟﻶﺧﺮ ،ﻷﻧﻪ ﺷﺮ ﹲ ﲔ ﰒ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀ ﻓﻤﺎ ﻒ ﻋﻠﻰ ﺍﹾﺛﻨﲔ ﻣﻌﻴﻨ ﻭﻟﻮ ﻭﹶﻗ
ﻑ ﻋﻠﻴﻪ ﺍﳌﹸﻌﻴﻦ )ﰲ ﻣﻨﻘﹶﻄ ﹴﻊ ﺁﺧﺮ( ﻛﺄﻥ ﺇﱃ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻧﻘﺮﺍﺿﻬﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﱂ ﻳﻮ ﺟ ﺪ )ﻭﻟﻮ ﺍﻧﻘﺮﺽ( ﺃﻱ ﺍﳌﻮﻗﻮ
ﺼ ﹺﺮﻓﹶﻪ(
ﺴﻠﻪ ﻭﳓﻮﻫﻤﺎ ﳑﺎ ﻻ ﻳﺪﻭﻡ) :ﻓﻤ ﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪﹰﺍ ﺑﻌﺪ ﺃﻭ ﻋﻠﻰ ﺯﻳﺪ ﰒ ﻧ ﻗﺎﻝ ﻭﹶﻗ ﹾﻔ
ﺥ ﺖ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻫﻨﺎ ﻙ ﺍﺑ ﻦ ﺃ ﹴ ﺍﻟﻔﹶﻘﲑ )ﺍﻷﻗﹾﺮﺏ( ﺭﺣﻤﹰﺎ ﻻ ﹺﺇﺭﺛﹰﺎ )ﺇﱃ ﺍﻟﻮﺍﻗﻒ( ﻳ ﻮ ﻡ ﺍﻧﹺﻘﺮﺍﺿﻬ ﻢ :ﻛﺎﺑﻦ ﺍﻟﹺﺒﻨ
ﺐ ﺃﻥ ﺠ ﺼ ﺪﹶﻗ ﹶﺔ ﻋﻠﻰ ﺃ ﹾﻗ ﺮﺑﹺﻬ ﻢ ﹶﻓﹶﺄ ﹾﻓ ﹶﻘ ﹺﺮ ﻫ ﻢ .ﻭﻣﻦ ﰒ ﻳ ﹺ
ﻀ ﹶﻞ ﻣﻨ ﻪ ﺍﻟ
ﺏ ﺃﹶ ﹾﻓﻀﻞ ،ﻭﹶﺃ ﹾﻓ ﺼ ﺪﹶﻗ ﹶﺔ ﻋﻠﻰ ﺍﻷﻗﺎ ﹺﺭ ﹺ ﻣﹶﺜﻼﹰ ،ﻷ ﱠﻥ ﺍﻟ
ﺏ ﹸﻓﻘﹶﺮﺍ ُﺀ ﺑﻞ ﻛﺎﻧﻮﺍ ﺃﻏﹾﻨﻴﺎﺀ ﻑ ﻭ ﹾﱂ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﺃﻗﺎ ﹺﺭ ﻒ ﺃﻭ ﻋ ﹺﺮ ﺏ ﺍﻟ ﻮ ﹾﻗ
ﻑ ﺃﺭﺑﺎ ﺺ ﺑﹺﻪ ﹸﻓﻘﹶﺮﺍ َﺀﻫﻢ ﻓﺈﹺﻥ ﱂ ﻳ ﻌ ﺮ ﺨ ﻳ
ﻑ ﺇﱃ ﺍﻟ ﹸﻔﻘﹶﺮﺍ ِﺀ ﺼ ﺮ ﺻ ﺮﹶﻓ ﻪ ﺍﻹِﻣﺎ ﻡ ﰲ ﻣﺼﺎﻟﺢ ﺍﳌﺴﻠﻤﲔ .ﻭﻗﺎ ﹶﻝ ﲨﻊ ﻳ ﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻢ ﻣﻦ ﺣ ﹺﺮ ﻣ
ﺴﺘﻤﺮﹰﺍ ﻋﻠﻴﻪ ﺇﻻ ﻓﻴﻤﺎ ﱂ ﻒ ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎ ﹴﻝ ﺑﻞ ﻳﻜﻮ ﹸﻥ ﻣ ﻑ .ﻭﻻ ﻳﺒ ﹸﻄ ﹶﻞ ﺍﻟ ﻮ ﹾﻗ ﲔ :ﺃﻱ ﺑﺒﻠ ﺪ ﺍ ﹶﳌﻮﻗﻮ ﻭﺍﳌﹶﺴﺎ ﻛ ﹺ
ﻚ ﺍﳌﻨﺎﻓﻊﹺ ،ﻓﺈﹺﺫﺍ ﱂ ﻳ ﻌﻴﻦ ﻣﺘﻤﻠﹼﻜﹰﺎ ﻒ ﻳ ﹾﻘﺘﻀﻲ ﺗﻤﻠﻴ ﺖ ﻫﺬﺍ ﻭﺇﻥ ﻗﺎﻝ ﷲ ،ﻷﻥ ﺍﻟﻮ ﹾﻗ ﻑ ﹶﻛ ﻮﹶﻗ ﹾﻔ ﺼ ﹺﺮ ﻳﺬﻛﹶﺮ ﺍ ﹸﳌ
ﻕ ﻋﹶﻠﻴ ﹺﻬﻢ،ﺤ ﻤ ﹶﻞ ﺍ ِﻹﻃﹾﻼ ﺐ ﺍﻟﻮﺻﺎﻳﺎ ﹶﻟﻬﻢ ،ﹶﻓ ﻑ ﻟﻠﻤﺴﺎ ﻛﲔﹺ ،ﻷ ﱠﻥ ﻏﺎﻟ ﺻ ﹺﺮ ﺖ ﺑﺜﹸﻠﺜﻲ ﻭ ﺻﻴ
ﺻ ﺢ ﺃ ﻭ ﺑﻄﻞ .ﻭﺇﳕﺎ
ﻭﺇﻻ ﰲ ﻣﻨﻘﻄ ﹺﻊ ﺍ َﻷﻭﻝ :ﹶﻛ ﻮﹶﻗ ﹾﻔﺘ ﻪ ﻋﻠﻰ ﻣ ﻦ ﻳ ﹾﻘﺮﺃ ﻋﻠﻰ ﹶﻗﺒﺮﻱ ﺑﻌﺪ ﻣﻮﰐ ،ﺃﻭ ﻋﻠﻰ ﹶﻗﺒﺮ ﺃﰊ ﻭﻫﻮ ﺣ ﻲ :ﹶﻓﻴﺒ ﹸﻄ ﹸﻞ
ﺝ ﻣﻦ ﺍﻟﺜﻠﺚ ﺻﻴﺔ .ﻓﺈﹺﻥ ﺧ ﺮ ﲞﻼﻑ ﻭﹶﻗ ﹾﻔﺘ ﻪ ﺍﻵﻥ ،ﺃﻭ ﺑﻌﺪ ﻣﻮﰐ ﻋﻠﻰ ﻣﻦ ﻳﻘﹾﺮﹸﺃ ﻋﻠﻰ ﹶﻗﺒﺮﻱ ﺑﻌﺪ ﻣﻮﰐ ،ﻓﺈﹺﻧﻪ ﻭ
ﻒ ﺃﻭ ﺤﺤﻨﺎ ﺍﻟ ﻮ ﹾﻗ ﺻ ﺤﺖ ،ﻭﺇﻻ ﻓﻼ .ﻭ ﺣﻴﺚ ﺻﺤﺖ ،ﻭﺇﻻ ﻓﻼ .ﻭ ﺣﻴﺚ ﺻ ﻑ ﻗﱪﻩ : ﺃﻭ ﺃﹸﺟﻴﺰ ﻭ ﻋ ﹺﺮ
ﺼ ﺪ ﺍﻟﻮﺍﻗﻒ ﺫﻟﻚ ﻛﻤﺎ ﺐﻗ ﲔ ﺑﺴﻮﺭ ﺓ ﻳﺲ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﻟ ﺻﻴﺔ :ﻛﻔﻲ ﻗﺮﺍﺀَﺓ ﺷﻲ ٍﺀ ﻣ ﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻼ ﺗﻌﻴ ﹴ ﺍﻟ ﻮ
ﻑ ﰲ ﺍﻟﺒﻠﺪ ﺑﻘﺮﺍﺀﺓ ﻗﺪ ﹴﺭ ﻣﻌﻠﻮ ﹴﻡ ﺃﻭ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﻟﺰﻣﺰﻣﻲ ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﹺﻨﺎ :ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳ ﱠﻄ ﺮ ﺩ ﻋﺮ
ﻑ ﺍﻟﺒﹶﻠ ﺪ ﺍ ﹸﳌ ﱠﻄ ﹺﺮ ﺩ ﰲ ﺯ ﻣﻨﹺﻪ ﲟﻨ ﹺﺰﹶﻟ ﺔ ﺷ ﺮﻃﻪ )ﻭﻟﻮ ﺷﺮﻁ( ﺳﻮﺭ ﺓ ﻣﻌﻴﻨﺔ ﻭﻋﻠﻤﻪ ﺍﻟﻮﺍﻗﻒ ،ﻭﺇﻻ ﻓﻼ ﺑ ﺪ ﻣﻨﻪ :ﺇﺫ ﻋﺮﹺ
ﻑﺾ ﺍﳌﻮﻗﻮ ﺴﻨﺔ ،ﺃﻭ ﺃﻥ ﻳ ﹶﻔﻀﻞ ﺑ ﻌ ﻁ ﺃﻥ ﻻ ﻳﺆﺟﺮ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﺇﻻ ﻛﺬﺍ :ﻛ ﺸ ﺮ
ﺼ ﺪ ﹶﻛ ﺃﹶﻱ ﺍﻟﻮﺍﻗﻒ )ﺷﻴﺌﹰﺎ( ﻳ ﹾﻘ
ﺠ ﺪ ﹶﻛ ﻤ ﺪ ﺭ ﺳ ﺔ ﻭ ﻣ ﹾﻘﺒﺮﺓ ﺴﹺ ﺴﻮﻯ ﺑﻴﻨﻬﻢ ،ﺃﻭ ﺍ ﺧﺘﺼﺎﺹ ﳓﻮ ﻣ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺃﻭ ﺃﹸﻧﺜﻰ ﻋﻠﻰ ﺫﹶﻛﺮ ﺃﻭ ﻳ
ﺸﺮﻉ .ﻭﺫﻟﻚ ﻒ ﺍﻟ ﺑﻄﺎﺋﻔ ﺔ ﻛﺸﺎﻓﻌﻴﺔ) :ﺍﺗﺒﻊ( ﺷﺮﻃﹶﻪ ﰲ ﻏﲑ ﺣﺎﻟﹶﺔ ﺍﻟﻀﺮﻭﺭﺓ ﻛﺴﺎﺋﺮ ﺷﺮﻭﻃﻪ ﺍﻟﱵ ﱂ ﲣﺎﻟ
ﻼ ﻓﻼ ﻁ ﺍﻟﻌﺰﻭﺑﺔ ﰲ ﺳﻜﺎﻥ ﺍﳌﺪﺭﺳﺔ ﺃﻱ ﻣﺜ ﹰ ﺸ ﺮ
ﺼﹶﻠﺤﺔ :ﺃﻣﺎ ﻣﺎ ﺧﺎﻟﹶﻒ ﺍﻟﺸﺮﻉ :ﻛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻭﺟﻮ ﻩ ﺍ ﹶﳌ
ﻁ ﺃﻥ ﻳﺼﺢ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺧﺮﺝ ﺑﻐﲑ ﺣﺎﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ،ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻏﲑ ﺍﳌﺴﺘﺄﺟﺮ ﺍﻷﻭﻝ ﻭﻗﺪ ﺷ ﺮ ﹶ
ﺐ ﻻ ﻳﻘﻴ ﻢ ﺃ ﹾﻛﹶﺜ ﺮ ﻣﻦ ﺳﻨ ﺔ ﻭﱂ ﻳﻮﺟﺪ ﻏﲑﻩ ﰲ ﺍﻟﺴﻨ ﺔ ﺍﻟﺜﺎﹺﻧﻴﺔ: ﻻ ﻳﻮ َﺀ ﺟ ﺮ ﻹِﻧﺴﺎ ﻥ ﺃﻛﺜﹶﺮ ﻣ ﻦ ﺳﻨ ﺔ ﺃﻭ ﺃ ﱠﻥ ﺍﻟﻄﱠﺎﻟ
ﻓﻴ ﻬ ﻤ ﹸﻞ ﺷ ﺮ ﹸﻃ ﻪ ﺣﻴﻨﺌ ﺬ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ.
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ﺖ ﻫﺬﺍ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻱ ﻭ ﱠﰒ ]ﻓﺎﺋﺪﺓ[ :ﺍﻟﻮﺍﻭ ﺍﻟﻌﺎﻃﻔﺔ ﻟﻠﺘﺴﻮﻳﺔ ﺑﲔ ﺍ ﹸﳌﺘﻌﺎﻃﻔﺎﺕ :ﻛ ﻮﹶﻗ ﹾﻔ
ﱄﺐ ﹺﺇ ﱠ ﺴ ﺐ ﻭﺃﻭﻻ ﺩ ﺃﻭﻻ ﺩ ﺇﻻ ﺇ ﹾﻥ ﻗﺎﻝ ﻋﻠﻰ ﻣﻦ ﻳﻨ ِ ﺴ ﹴﻞ ﻭﻋ ﹶﻘ ﹴ
ﺕ ﰲ ﺫﺭﻳ ﺔ ﻭﻧ ﺐ ﻭﻳﺪﺧﻞ ﺃﻭﻻ ﺩ ﺑﻨﺎ ﻭﺍﻟﻔﺎﺀ ﻟﻠﺘﺮﺗﻴ ﹺ
ﺸﻤﻞ ﻣ ﻌﺘﻘﹰﺎ ﻭ ﻋﺘﻴﻘﹰﺎ.
ﻣﻨﻬﻢ ،ﻓﻼ ﻳ ﺪﺧﻠﻮ ﹶﻥ ﺣﻴﻨﺌﺬ ،ﻭﺍ ﹶﳌ ﻮﻟﹶﻰ ﻳ
ﻒ ﺷ ﺮ ﹶﻃﻪ ،ﺍﺗﹺﺒ ﻊ ﻓﻴﻪ ﺍﻟ ﻌ ﺮﻑ ﺍﳌ ﱠﻄﺮﺩ ﰲ ﺯ ﻣﹺﻨ ﻪ ﻷﻧﻪ ﲟﱰﻟﺔ ﺷ ﺮ ﻃ ﻪ ﱠﰒ ﻣﺎ ﻛﺎﻥ
ﺚ ﹶﺃ ﺟ ﻤ ﹶﻞ ﺍﻟﻮﺍﻗ
]ﺗﻨﺒﻴﻪ[ :ﺣﻴ ﹸ
ﻕﺴﺒﻠﹶﺔ ﻋﻠﻰ ﺍﻟ ﱡﻄ ﺮ ﹺ
ﺏ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﻮﺍﻗﻔﲔ ﻛﻤﺎ ﻳﺪ ﱡﻝ ﻋﻠﻴﻪ ﻛﻼﻣﻬﻢ ﻭﻣﻦ ﰒ ﺍﻣﺘﻨ ﻊ ﰲ ﺍﻟﺴﻘﺎﻳﺎﺕ ﺍﳌ ﺃ ﹾﻗ ﺮ
ﺴ ﹶﻞ ﻭﺳﺦ ﰲ ﻣﺎﺀ ﻣ ﹶﻄﻬﺮﺓ ﻕ ﻭ ﻋ ﺏ ﻭﻧ ﹾﻘ ﹺﻞ ﺍﳌﺎ ِﺀ ﻣﻨﻬﺎ ﻭﻟﻮ ﻟﻠﺸﺮﺏ .ﻭﲝﺚ ﺑﻌﻀﻬﻢ ﺣ ﺮ ﻣ ﹶﺔ ﳓﻮ ﺑﺼﺎ ﹴ ﺸ ﺮ ﹺﻏ ﲑ ﺍﻟ
ﺍ ﹶﳌﺴﺠﺪ ،ﻭﺇﻥ ﻛﺜﺮ.
)ﻭﺳﺌﻞ( ﺍﻟﻌﻼﻣﺔ ﺍﻟﻄﻨﺒﺪﺍﻭﻱ ﻋﻦ ﺍﳉﻮﺍﰊ ﻭﺍﳉﺮﺍﺭ ﺍﻟﱵ ﻋﻨﺪ ﺍﳌﺴﺎﺟﺪ ﻓﻴﻬﺎ ﺍﳌﺎﺀ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺃﺎ ﻣﻮﻗﻮﻓﺔ
ﺴ ﹺﻞ ﺍﻟﻨﺠﺎ ﺳﺔ؟ )ﻓﺄﺟﺎﺏ( ﺇﻧﻪ ﺇﺫﺍ ﺩﻟﱠﺖ ﻗﺮﻳﻨﺔ ﺴ ﹺﻞ ﺍﻟﻮﺍﺟﹺﺐ ،ﺃﻭ ﺍﳌﺴﻨﻮﻥ ،ﺃﻭ ﹸﻏ ﻟﻠﺸﺮﺏ ،ﺃﻭ ﺍﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟ ﻐ
ﳉﻨﺎﺑﺔ
ﺴ ﹺﻞ ﺍ
ﻉ ﻟﺘﻌﻤﻴ ﹺﻢ ﺍ ِﻹﻧﺘﻔﺎﻉ :ﺟﺎ ﺯ ﺟﻤﻴ ﻊ ﻣﺎ ﹸﺫ ﻛ ﺮ ﻣ ﻦ ﺍﻟﺸﺮﺏ ﻭ ﹶﻏﺴﻞ ﺍﻟﻨﺠﺎ ﺳ ﹶﺔ ﻭ ﹶﻏ ﻋﻠﻰ ﺃﻥ ﺍﳌﺎ َﺀ ﻣﻮﺿﻮ
ﻉ ﻣﻦ ﻏ ﲑ ﻧﻜ ﹴﲑ ﻣﻦ ﻓﻘﻴ ﻪ ﻭﻏﲑﻩ ،ﺇﺫﺍ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺱ ﻋﻠﻰ ﺗ ﻌﻤﻴ ﹴﻢ ِﻹﻧﺘﻔﺎ ﹴ ﻭﻏﲑﻫﺎ .ﻭﻣﺜﺎﻝ ﺍﻟﻘﺮﻳﻨﺔ :ﺟﺮﻳﺎﻥ ﺍﻟﻨﺎ
ﺏ ﻭﻭﺿﻮ ٍﺀ ﻭﻏﺴ ﹺﻞ ﻧﺠﺎﺳﺔ .ﻓﻤﺜ ﹸﻞ ﻫﺬﺍ ﺴ ﹴﻞ ﻭ ﺷ ﺮ ﹴ ﻋﺪﻡ ﺍﻟﻨﻜﲑ :ﺃﻧﻬﻢ ﺃ ﹾﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺗﻌﻤﻴ ﹺﻢ ﺍﻹِﻧﺘﻔﺎﻉ ﺑﺎﳌﺎ ِﺀ ﺑ ﻐ
ﻼﻣﺔ ﻋﺒﺪ ﺍﷲ ﺑﺎﳐﺮﻣﺔ ﻳﻮﺍﻓﻖ ﻣﺎ ﺫﻛﺮﻩ .ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺍﻟ ﹶﻘﻔﱠﺎﻝ ﻉ ﻳﻘﺎ ﹸﻝ ﺑﺎﳉﻮﺍ ﹺﺯ .ﻭﻗﺎ ﹶﻝ ﺇﻥ ﻓﺘﻮﻯ ﺍﻟ ﻌ ﹶ ﺇﹺﻳﻘﺎ
ﻁ
ﻒ ﻳﺄﺧﺬﻩ ﺍﻟﻨﺎﻇﺮ ﻣﻨﻪ ﻟﻴﺤﻤﻠﻪ ﻋﻠﻰ ﺭ ﺩ ﻩ ﻭﺃﳊﻖ ﺑﻪ ﺷ ﺮ ﹲ ﺏ ﻭ ﹾﻗ ﻁ ﺭﻫﻦ ﻣﻦ ﻣﺴﺘﻌ ﹺﲑ ﻛﺘﺎ ﹴ ﻭﺗﺒﻌﻮﻩ :ﻭﳚﻮ ﺯ ﺷﺮ ﹸ
ﺸﺮﹺﻳﻔﺔ ﻓﻘﻂ ،ﺃﻭ ﺠ ﺮﺗﻪ ﺍﻟ
ﻑ ﳌﺼﺎﻟ ﹺﺢ ﺣ ﻒ ﻋﻠﻰ ﺍﻟﻨﱯ ﺃﻭ ﺍﻟﻨﺬﹾﺭ ﻟﻪ ﺑﺄﻧﻪ ﻳﺼﺮ ﺿﺎ ﻣ ﻦ .ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﻓﻲ ﺍﻟ ﻮ ﹾﻗ
ﺴﺒﺘ ﻪ ﺇﻟﻴﻬﺎ ﻋﺮﻓﹰﺎ.
ﺐ ﻋﻨﻬﺎ ﳊﺎ ﺟ ﺔ ﻏﻴﺒ ﺔ ﻻ ﺗ ﹾﻘ ﹶﻄ ﻊ ﹺﻧ ﻋﻠﻰ ﺃﻫﻞ ﺑﻠﺪ ﹸﺃﻋﻄﻲ ﻣﻘﻴ ﻢ ﺎ ﺃﻭ ﻏﺎﺋ
ﺝ ﺍﻟﻔﺰﺍﺭﻱ ﻭﺍﻟﱪﻫﺎﻥ ﺍﳌﺮﺍﻏﻲ ﻭﻏﲑﳘﺎ :ﻣﻦ ﺷﺮﻁ ﻗﺮﺍﺀﺓ ﺟﺰﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﻳﻮﻡ ]ﻓﺮﻭﻉ[ :ﻗﺎﻝ ﺍﻟﺘﺎ
ﺼﺪﻕ ﹺﺑ ﻐﻠﱠﺘ ﻪ ﰲ ﺭﻣﻀﺎﻥ ﺃﻭ ﻋﺎﺷﻮﺭﺍﺀ ﻕ ﻧﻈﺮ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻴﺘ ﻛﻔﺎﻩ ﻗﺪﺭ ﺟﺰﺀ ،ﻭﻟﻮ ﻣﻔﺮﻗﹰﺎ ﻭﻧﻈﺮﺍﹰ ،ﻭﰲ ﺍ ﹸﳌ ﹶﻔ ﺮ ﹺ
ﻓﻔﺎﺕ :ﺗﺼﺪﻕ ﺑ ﻌﺪﻩ ،ﻭﻻ ﻳﻨﺘ ﻈ ﺮ ﻣﺜﹾﻠﻪ .ﻧﻌﻢ :ﺇﻥ ﻗﺎ ﹶﻝ ﻓﻄﹾﺮﹰﺍ ﹶﻟﺼﻮﺍ ﻣ ﻪ ﺍﻧﺘﻈﺮﻩ .ﻭﺃﻓﱴ ﻏﲑ ﻭﺍﺣ ﺪ ﺑﺄﻧﻪ ﻟﻮ ﻗﺎﻝ
ﻋﻠﻰ ﻣﻦ ﻳﻘﺮﺃ ﻋﻠﻰ ﻗﱪ ﺃﰊ ﻛﻞ ﲨﻌﺔ ﻳﺲ ﺑﺄﻧﻪ ﺇﻥ ﺣ ﺪ ﺍﻟ ﹸﻘﺮﺍﺀ ﲟﺪﺓ ﻣﻌﻴﻨﺔ ،ﺃﻭ ﻋﲔ ﻟﻜﻞ ﺳﻨﺔ ﻏﻠﱠﺔ :ﺍﺗﺒﻊ،
ﺻﻴﺔ ﻟﺰﻳ ﺪ ﻛﻞ ﺷﻬﺮ ﺑﺪﻳﻨﺎﺭ ﺇﻻ ﰲ ﺩﻳﻨﺎﺭ ﻭﺍﺣﺪ .ﺍﻧﺘﻬﻰ .ﻭﺇﳕﺎ ﻳﺘﺠﻪ ﻭﺇﻻ ﺑﻄﹶﻞ ﻧﻈﲑ ﻣﺎ ﻗﺎﻟﻮﻩ ﻣﻦ ﺑﻄﹾﻼ ﻥ ﺍﻟ ﻮ
ﺻﻴﺔ :ﻓﺎﻟﺬﻱ ﻒ ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﺎﻟ ﻮ ﺻﻴﺔ .ﻭﺃﻣﺎ ﺍﻟ ﻮ ﹾﻗ ﺻﻴﺔ :ﺇﻥ ﻋﻠﱢﻖ ﺑﺎ ﹶﳌﻮﺕ ،ﻷﻧﻪ ﺣﻴﻨﺌ ﺬ ﻭ ﻒ ﺑﺎﻟ ﻮ
ﻕ ﺍﻟﻮ ﹾﻗ
ﺇﹺﳊﺎ
ﻁ
ﺤ ﻖ ﻣﺎ ﺷ ﺮ ﹶ ﺐ ﻋﻠﻴﻪ ﳏﺬﻭ ﺭ ﺑﻮﺟﻪ ﻷﻥ ﺍﻟﻨﺎ ﻇ ﺮ ﺇﺫﺍ ﻗ ﺮ ﺭ ﻣﻦ ﻳﻘﺮﺃ ﻛﺬﻟﻚ :ﺍﺳﺘ ﺤﺘ ﻪ ،ﺇﺫ ﻻ ﻳﺘﺮﺗ ﺻ ﻳﺘﺠﻪ
ﺖ ﻫﺬﺍ ﻋﻠﻰ ﻓﹸﻼﻥ ﻟﻴﻌﻤﻞ ﻒ ﻭﹶﻗ ﹾﻔ ﻼ :ﹶﻗ ﺮ ﺭ ﺍﻟﻨﺎ ﻇ ﺮ ﹶﻏﻴﺮﻩ ،ﻭﻫﻜﺬﺍ .ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﻮﺍﻗ ﺕ ﻣﺜ ﹰﻣﺎ ﺩﺍﻡ ﻳﻘﺮﺃﻩ ﻓﺈﺫﺍ ﻣﺎ
ﺻﻴ ﹰﺔ ﻟﻪ ﻷﺟﻞ ﻭ ﹾﻗﻔﻪ .ﻓﺈﻥ ﻺ ﺳﺘﺤﻘﺎﻕﹺ ،ﻭﺃﻥ ﻳﻜﻮ ﹶﻥ ﺗ ﻮ ﻛﺬﺍ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻃﺎﹰ ﻟ ِ
ﻑ ﺍﻟ ﻐﻠﱠﺔ ﰲ ﺻ ﺮ
ﺼ ﺪ ﻋﺮﻓﹰﺎ ﻕ .ﻭﺇﳕﺎ ﻳﺘﺠﻪ ﻓﻴﻤﺎ ﻻ ﻳ ﹾﻘ ﻋﻠ ﻢ ﻣﺮﺍ ﺩ ﻩ :ﺍﺗﺒﻊ ،ﻭﺇﻥ ﺷﻚ :ﱂ ﻳ ﻤﻨ ﹺﻊ ﺍ ِﻹ ﺳﺘﺤﻘﺎ
ﻒ ﻭﺃﻭﺻﻰ
ﻕ ﻓﻴﻤﺎ ﺍ ﺳﺘ ﹾﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ ﻭﻟ ﻮ ﹾﻗ
ﻺ ﺳﺘﺤﻘﺎ ﹺ
ﻁﻟِ
ﻣﻘﺎﺑﻠﺘﻪ ،ﻭﺇﻻ ﻛﻠﺘﻘﹾﺮﹶﺃ ﺃﻭ ﺗﺘﻌﻠﱠﻢ ﻛﺬﺍ :ﻓﻬﻮ ﺷ ﺮ ﹲ
139
ﺐ ﺇ ﱠﻻ ﻑ ﻭﻻ ﻳﺰﺍ ﺩ ﻋﻠﻰ ﺛﻼﺛ ﺔ ﺃﻳﺎ ﹴﻡ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﻻ ﻳﺪﹶﻓ ﻊ ﻟ ﻪ ﺣ ﻑ ﻟﻠﻮﺍ ﹺﺭ ﺩ ﻋﻠﻰ ﻣﺎ ﻳ ﹾﻘﺘﻀﻴ ﻪ ﺍﻟ ﻌ ﺮ ﺻ ﺮ ﻀﻴﻒ : ﻟﻠ
ﻁ ﻓﻴﻪ ﺍﻟ ﹶﻔ ﹾﻘﺮ؟ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺍﻟﻈﺎﻫﺮ ﻻ. ﺸﺘ ﺮ ﹸ
ﻒ .ﻭﻫﻞ ﻳ ﺇﻥ ﺷ ﹺﺮﻃﹶﻪ ﺍﻟﻮﺍﻗ
ﻺﻃﹾﻌﺎﻡ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ :ﻓﻬﻞ ﳚﻮ ﺯ ﻟﻠﻨﺎﻇﺮ ﺃﻥ ﻑ ﻏﱠﻠﺘﻪ ﻟ ِ
ﺼ ﹺﺮ
ﻒ ﻟﻴ
)ﻭﺳﺌﻞ( ﺷﻴﺨﻨﺎ ﺍﻟﺰﻣﺰﻣﻲ ﻋﻤﺎ ﹶﻝ ﻭﻗ
ﻀﻴﻔﹶﺎ ﻥ ﰲ ﻏ ﹺﲑ ﺷﻬ ﹺﺮ ﺍﳌﹶﻮﻟ ﺪ ﺑﺬﻟﻚ ﺍﻟ ﹶﻘﺼﺪ ﺃﻭ ﻻﹶ؟ ﻭﻫﻞ ﳚﻮ ﺯ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳ ﹾﺄ ﹸﻛ ﹶﻞ ﻳ ﹾﻄ ﻌﻤﻬﺎ ﻣﻦ ﻧ ﺰ ﹶﻝ ﺑﹺﻪ ﻣﻦ ﺍﻟ
ﺖ ﺍﳌﺎ ﹺﻝ ﻭﻻ ﻣ ﻦ ﻣﻴﺎﺳ ﹺﲑ ﺍ ﹸﳌﺴﻠﻤﲔ؟ )ﻓﺄﺟﺎﺏ( ﺑﺄﻧﻪ ﳚﻮ ﺯ ﻟﻠﻨﺎﻇﺮ ﺃﻥ ﻕ ﻣﻦ ﺑﻴ ﻚ ﺇﺫﺍ ﱂ ﻳﻜ ﻦ ﻟﻪ ﺭﹺﺯ ﻣﻦ ﹶﺫﻟ
ﺻ ﺪﹶﻗ ﹲﺔ ﻭﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﻑ ﺍﻟ ﻐﻠﱠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺇﻃﻌﺎﻡ ﻣﻦ ﹸﺫ ﻛﺮ ،ﻭﳚﻮ ﺯ ﻟﻠﻘﺎﺿﻲ ﺍ َﻷ ﹾﻛ ﹶﻞ ﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ ﻷﹶﺎ ﺼ ﹺﺮ ﻳ
ﻚ ﰲ ﺟﻮﺍﺯ ﺍ َﻷ ﺧ ﺬ ﻟﻪ .ﻭﺑ ﹶﻘﻮﻟﻪ ﺃﻗﻮﻝ: ﻕ ﻭﱂ ﻳﻜﻦ ﺍﻟﻘﺎﺿﻲ ﻋﺎﺭﹺﻓﹰﺎ ﺑﻪ .ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﻻ ﺷ ﺼ ﺪ
ﱂ ﻳ ﻌ ﹺﺮ ﹾﻓ ﻪ ﺍ ﹸﳌﺘ
ﺏﻕ ﺇﻧﻤﺎ ﹶﻗﺼﺪ ﺛﹶﻮﺍ ﺼ ﺪ ﻕ ﺑﺄ ﱠﻥ ﺍ ﹸﳌﺘ
ﺤﺘ ﻤ ﹸﻞ ﺍﻟ ﹶﻔ ﺮ ﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻛﺎ ﹶﳍ ﺪﻳﺔ .ﻭﻳ ﻻﻧﺘﻔﺎ ِﺀ ﺍﳌﻌﲎ ﺍﳌﺎﹺﻧﻊ ،ﻭﺇﻻ ﻳ
ﺤ ﻖ ﺫﻭ ﻭﻇﻴﻔ ﺔ ﻛﻘﺮﺍﺀﺓ ﺃﺧ ﱠﻞ ﺎ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ .ﻭﻗﺎﻝ ﺴﺘ ﺍﻵ ﺧﺮﺓ .ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ :ﻭﻻ ﻳ
ﺤ ﻖ ﳌ ﺪ ﺓ ﺍ ِﻹ ﺳﺘﻨﺎﺑﺔ.ﺴﺘ ﺏ ﻟﻌﺬﺭ ﻛﻤﺮﺽ ،ﺃﻭ ﺣﺒﺲ ﺑﻘﻲ ﺍ ﺳﺘﺤﻘﹶﺎﻗﹶﻪ ،ﻭﺇﻻ ﱂ ﻳ ﺍﻟﻨﻮﻭﻱ :ﻭﺇﻥ ﺃﺧ ﱠﻞ ﺍ ﺳﺘﻨﺎ
ﻓﺄﻓﹶﻬ ﻢ ﺑﻘﺎﺀ ﺃﺛﺮ ﺃﺳﺘﺤﻘﺎﻗﻪ ﻟﻐﲑ ﻣﺪﺓ ﺍ ِﻹﺧﻼﻝ ،ﻭ ﻫ ﻮ ﻣﺎ ﺍﻋﺘﻤ ﺪ ﻩ ﺍﻟﺴﺒﻜﻲ ﻛﺎﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻛ ﱢﻞ ﻭﻇﻴﻔﺔ
ﺹ
ﻑ ﻋﻠﻴﻪ( ﻋﻴﻦ ﻣﻄﹾﻠﻘﹰﺎ ﺃﻭ ِﻹ ﺳﺘﻐﻼ ﹺﻝ ﺭﻳﻌﻬﺎ ﻟﻐ ﹺﲑ ﻧ ﹾﻔ ﹴﻊ ﺧﺎ ﺗﻘﹾﺒ ﹸﻞ ﺍﻹِﻧﺎﺑﺔ :ﻛﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻹِﻣﺎﻣﺔ) .ﻭﻟ ﻤﻮﻗﻮ
ﺼ ﻦ ﻳ ﻌﺘﺎ ﺩ
ﺙ ﺑ ﻌ ﺪ ﺍﻟ ﻮ ﹾﻗﻒ ،ﻭﺛﹶﻤ ﺮ ﻭ ﹸﻏ ﻑ ﺟﻤﻴﻌﻬﺎ :ﻛﹸﺄﺟﺮ ﺓ ﻭﺩ ﺭ ﻭﻭﻟ ﺪ ﺣﺎ ﺩ ﹲ ﻣﻨﻬﺎ )ﺭﻳﻊ( ﻭﻫﻮ ﻓﹶﻮﺍﺋﺪ ﺍ ﹶﳌ ﻮﻗﹸﻮ
ﺴ ﻪ ﻭﹺﺑ ﻐﻴﺮﻩ ﻣﺎ ﱂ ﻑ ﺍﳌﻼ ﻙ ﺑﻨ ﹾﻔ ِ ﺼ ﺮ
ﻑ ﰲ ﻓﻮﺍﺋﺪﻩ ﺗ ﺼ ﺮ
ﺻﻠﻪ ﹶﻓﻴﺘ
ﺕﺃ ﹶﻗﻄﹾﻌﻪ ،ﺃﻭ ﺷ ﺮﻁﹶ ﻭﱂ ﻳﻮ َﺀ ﺩ ﹶﻗ ﹾﻄ ﻌ ﻪ ﻟ ﻤ ﻮ
ﻒ ﺗﺒﻌﹰﺎ َﻷ ﻣ ﺔ .ﺃﻣﺎ ﺇﺫﺍ ﻚ ﻫ ﻮ ﺍ ﹶﳌﻘﹾﺼﻮ ﺩ ﻣﻦ ﺍﻟ ﻮﻗﹾﻒ .ﻭﺃﻣﺎ ﺍﳊﻤ ﹶﻞ ﺍﳌﻘﺎﺭﻥ :ﻓ ﻮ ﹾﻗ ﻒ َﻷ ﱠﻥ ﺫﻟ ﻁ ﺍﻟﻮﺍﻗ ﻳﺨﺎﻟﹶﻒ ﺷ ﺮ ﹸ
ﺖ ﻋﻠﻴﻪ ﻋﻴ ﻦ ﻟﻨ ﹾﻔ ﹴﻊ ﺧﺎﺹ ﻛﺪﺍﺑﺔ ﻟﻠﺮﻛﻮﺏ ﻓﹶﻔﻮﺍﺋﺪﻫﺎ ﻣﻦ ﺩ ﺭ ﻭﳓﻮ ﻩ ﻟﻠﻮﺍﻗﻒ .ﻭﻻ ﳚﻮ ﺯ ﻭﻁ ُﺀ ﹶﺃ ﻣ ﺔ ﻭﹶﻗ ﹶﻔ
ﻑ ﻋﻠﻴ ﻪ ﺽ ﺑﺈﹺﺫﻥ ﺍﳌﻮﻗﻮ ﺤﺪﺍﻥ ،ﻭﻳ ﺰ ﻭﺟﻬﺎ ﻗﺎ ﹴ ﻑ ﻋﻠﻴﻪ ﻟ ﻌ ﺪ ﹺﻡ ﻣ ﹾﻠﻜﻬﺎ ،ﺑﻞ ﻳ ﻒ ﺃﻭ ﻣﻮﻗﻮ ﻣﻮﻗﻮﹶﻓ ﺔ ﻭﻟﻮ ﻣﻦ ﻭﺍﻗ
ﻻ ﹶﻟﻪ ،ﻭﻻ ﻟﻠﻮﺍﻗﻒ.
ﻚ ﻋﻦ ﻑ ﻋﻠﻰ ﻣ ﻌﻴ ﹴﻦ ﺃﻭ ﺟﻬﺔ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ :ﺃﻱ ﻳﻨ ﹶﻔ ﻚ ﰲ ﺭﹶﻗﺒ ﺔ ﺍ ﹶﳌﻮﻗﻮ )ﻭﺍﻋﻠﻢ( ﺃﻥ ﺍ ﹸﳌ ﹾﻠ
ﻑ ﳌﹶﺼﺎﳊﻪ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ. ﺼ ﺮ ﺖ ﺍ ُﻷﺟﺮ ﹶﺓ ﹶﻟ ﻪ ﹶﻓﺘ
ﺠ ﺪ ﺑﺄ ﻣﺘﻌ ﺔ ﻭﺟﺒ
ﺴﹺﺹ ﺍﻵﺩﻣﻴﲔ .ﻓﻠﻮ ﺷ ﻐ ﹶﻞ ﺍﳌ ﺍ ﺧﺘﺼﺎ ﹺ
ﺚ ﺃﻭ ﻋﻠ ﹴﻢ ﺷﺮﻋﻲ ﺃﻭ ﺁﻟﺔ ﻟﻪ ﺃﻭ ﻟﺘﻌﱡﻠ ﹺﻢ ﻣﺎ ﺠ ﺪ ِﻹﻗﹾﺮﺍ ِﺀ ﻗﹸﺮﺁ ﻥ ﺃﻭ ﺣﺪﻳ ]ﻓﺎﺋﺪﺓ[:ﻭ ﻣﻦ ﺳﺒ ﻖ ﺇﱃ ﳏ ﹼﻞ ﻣﻦ ﻣﺴ ﹺ
ﺱ ﺑﲔ ﻳﺪﻱ ﻣﺪﺭﺱ ﻭﻓﺎﺭﻗﻪ ﻟﻴﻌﻮ ﺩ ﺇﻟﻴﻪ ﻭﱂ ﺗ ﹸﻄ ﹾﻞ ﻣﻔﺎ ﺭﹶﻗﺘ ﻪ ﲝﻴﺚ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﺍ ُﻷﹾﻟﻔﹶﺔ: ﺫﻛﺮ ﺃﻭ ﻛﺴﻤﺎﻉ ﺩ ﺭ ﹴ
ﺿﻊ ﻟﻴﺄﹶﻟ ﹶﻔ ﻪ ﺍﻟﻨﺎﺱ .ﻭﻗﻴﻞ ﻳﺒﻄﹸﻞ ﺣﻘﱡﻪ ﺑﹺﻘﻴﺎﻣﻪ .ﻭﺃﻃﺎﻟﻮﺍ ﰲ ﻓﺤﻘﱡﻪ ﺑﺎﻕﹴ ،ﻷﻥ ﹶﻟ ﻪ ﹶﻏﺮﺿﹰﺎ ﰲ ﻣﻼﺯ ﻣ ﺔ ﺫﻟﻚ ﺍﳌ ﻮ
ﻼ ﻭ ﻣﻌﲎ ﺃﻭ ﻟﻠﺼﻼ ﺓ ﻭﻟﻮ ﹶﻗﺒ ﹶﻞ ﺩﺧﻮ ﹺﻝ ﻭ ﹾﻗﺘﻬﺎ ﺃﻭ ﻗﺮﺍ َﺀ ﺓ ﺃﻭ ﺫﻛﹾﺮ ﻭﻓﺎ ﺭﹶﻗ ﻪ ﹺﺑ ﻌﺬﹾﺭ :ﻛﻘﻀﺎ ِﺀ ﺣﺎ ﺟ ﺔ ﺗﺮﺟﻴﺤﻪ ﻧ ﹾﻘ ﹰ
ﺤﺮﻡ ﻚ ﺍﻟﺼﻼﺓ ،ﻭﺇﻥ ﱂ ﻳﺘﺮﻙ ﺭﹺﺩﺍ َﺀ ﻩ ﻓﻴﻪ .ﻓﻴ ﺻﹺﺒﻴﹰﺎ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﰲ ﺗﻠ ﻕ ﻭﻟﻮ ﻭﺇﹺﺟﺎﺑﺔ ﺩﺍﻉﹴ ،ﻓﺤﻘﱡﻪ ﺑﺎ ﹴ
ﺖ ﺼﹶﻠ ﺱ ﻓﻴﻪ ﺑﻐﲑ ﹺﺇﺫﹾﻧﻪ ،ﺃﻭ ﹶﻇ ﻦ ﺭﹺﺿﺎ ﻩ .ﻧﻌﻢ :ﺇﻥ ﺃﹸﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﰲ ﻏﻴﺒﺘﻪ ﻭﺍﺗ ﻋﻠﻰ ﻏﲑ ﺍﻟﻌﺎﱂ ﺍﳉﹸﻠﻮ
ﻑ .ﺫﻛﹶﺮ ﻩ ﺍﻷﺫﺭﻋﻲ ﻭﻏﲑﻩ .ﻓﻠﻮ ﻛﺎﻥ ﻟ ﻪ
ﻒ ﻣﻜﺎﻧﻪ ،ﳊﺎ ﺟ ﺔ ﺇﺗﻤﺎ ﹺﻡ ﺍﻟﺼﻔﻮ
ﺼ
ﻑ :ﻓﺎﻟ ﻮ ﺟ ﻪ ﺳ ﺪ ﺍﻟ
ﺍﻟﺼﻔﻮ
140
ﺳﺠﺎ ﺩ ﹰﺓ ﻓﻴﻪ ﻓﻴﻨﺤﻴﻬﺎ ﺑ ﹺﺮ ﺟﻠﻪ ﻣﻦ ﻏ ﹺﲑ ﺃﻥ ﻳﺮﹶﻓﻌﻬﺎ ﺎ ﻋﻦ ﺍﻷﺭﺽ ،ﻟﺌﻼ ﺗ ﺪﺧﻞ ﰲ ﺿﻤﺎﻧﹺﻪ .ﺃﻣﺎ ﺟﻠﻮﺳﻪ
ﻑ ﻓﺈﹺﻥ ﱂ ﻳﻨ ﹺﻮ ﻣ ﺪ ﹰﺓ ﺑ ﹸﻄ ﹶﻞ ﺣﻘﱡﻪ ﲞﺮﻭﺟﻪ ﻭﻟﻮ ﳊﺎ ﺟ ﺔ ﻭﺇﻻ ﱂ ﻳﺒﻄﻞ ﺣﻘﱡﻪ ﲞﺮﻭﺟﻪ ﺃﺛﹾﻨﺎﺀَﻫﺎ ﳊﺎﺟ ﺔ. ﻻ ﻋﺘﻜﺎ
ﺠ ﺪﺴﹺﻑ ﻭﺇﻥ ﺧﺮﺏ( ﻓﻠﻮ ﺍﻧﻬ ﺪ ﻡ ﻣ ﻉ ﻣﻮﻗﻮ ﻭﺃﻓﹾﱴ ﺍﻟ ﹶﻘﻔﱠﺎﻝ ﲟﻨ ﹺﻊ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﰲ ﺍﳌﺴﺎ ﹺﺟ ﺪ )ﻭﻻ ﻳﺒﺎ
ﻒ ﺍﻟﺸﺠ ﺮ ﻑ ﰲ ﺃ ﺭﺿﻪ ﺃﻭ ﺟ ﻭﺗﻌﺬﱠﺭﺕ ﺇﻋﺎ ﺩﺗ ﻪ :ﱂ ﻳﺒﻊ ،ﻭﻻ ﻳﻌﻮ ﺩ ﻣﻠﹾﻜﹰﺎ ﲝﺎ ﹴﻝ ﻹِﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻻ ﻋﺘﻜﺎ
ﺠ ﻌﻠﻪ ﺃﺑﻮﺍﺑﺎﹰ،
ﻑ ﻋﻠﻴﻪ ﻭﻟﻮ ﹺﺑ
ﻉ ﻭﻻ ﻳﻮ ﻫﺐ ،ﺑﻞ ﻳﻨﺘ ﻔ ﻊ ﺍﳌﻮﻗﻮ
ﻑ ﺃﻭ ﻗﻠ ﻌ ﻪ ﺭﻳ ﺢ ﱂ ﻳﺒﻄﹸ ﹺﻞ ﺍﻟ ﻮ ﹾﻗﻒ ،ﻓﻼ ﻳﺒﺎ
ﺍﳌﻮﻗﻮ
ﻉ ﺑﻪ ﺇﻻ ﺑﺎﺳﺘﻬﻼﻛﻪ :ﻛﺄ ﹾﻥ ﺻﺎ ﺭ ﻻ ﻳﻨﺘ ﻔ ﻊ ﺑﻪ ﺇﻻ ﺇﻥ ﱂ ﻳ ﻤ ﻜﻨﻪ ﺇﹺﺟﺎ ﺭﺗ ﻪ ﺧﺸﺒﹰﺎ ﺑﹺﺤﺎﻟﻪ ﻓﺈﹺﻥ ﺗ ﻌﺬﱠﺭ ﺍ ِﻹﻧﺘﻔﺎ
ﻑ ﻋﻠﻴﻪ ﺣﻴﻨﺌ ﺬ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘﻤ ﺪ ﻓﻴﻨﺘﻔﻊ ﹺﺑ ﻌﻴﻨﹺﻪ ﻭﻻ ﻳﺒﻴﻌﻪ .ﻭﳚﻮ ﺯ ﺑﺎ ِﻹﺣﺮﺍﻕ :ﺍﻧ ﹶﻘﻄﹶﻊ ﺍﻟ ﻮﻗﹾﻒ ﺃﻱ ﻭﻳﻤﹸﻠﻜﹸﻪ ﺍﳌ ﻮﻗﹸﻮ
ﺤ ﹸﺔ ﰲ ﺑﻴﻌﻬﺎ ،ﻭﻛﺬﺍ ﺼﹶﻠ
ﺐ ﺟﻤﺎﻟﹸﻬﺎ ﻭﻧ ﹾﻔﻌﻬﺎ ﻭﻛﺎﻧﺖ ﺍ ﹶﳌ ﺴﺠﹺﺪ ﺍﳌﻮﻗﻮﹶﻓ ﺔ ﻋﻠﻴﻪ ﺇﺫﺍ ﺑﻠﻴﺖ ،ﺑﺄﻥ ﹶﺫ ﻫ ﺼ ﹺﺮ ﺍﳌ
ﺑﻴ ﻊ ﺣ
ﺴﺠﹺﺪ ﺇﻥ ﱂ ﻳﻤﻜﻦ ﺷﺮﺍ ُﺀ ﺣﺼ ﹴﲑ ﺃﻭ ﻑ ﹶﺛ ﻤﻨﻬﺎ ﻟﻤﺼﺎﻟ ﹺﺢ ﺍﳌ ﺼ ﺮ
ﺴﺮﺓ ﺧﻼﻓﹰﺎ ﳉﻤﻊ ﻓﻴﻬﻤﺎ ﻭﻳ ﺟﺬﻭﻋﻪ ﺍﳌﻨ ﹶﻜ ِ
ﺴﺠﹺﺪ، ﺸﺘﺮﺍ ﺓ ﻟﻠ ﻤ
ﺟﹺﺬﻉ ﺑﻪ .ﻭﺍﳋﻼﻑ ﰲ ﺍﳌﻮﻗﻮﻓﺔ ﻭﻟﻮ ﺑﺄﻥ ﺍﺷﺘﺮﺍﻫﺎ ﺍﻟﻨﺎ ﻇ ﺮ ﻭ ﻭﹶﻗﻔﹶﻬﺎ ﺑﹺﺨﻼﻑ ﺍﳌﻮﻫﻮﺑﺔ ﻭﺍ ﹸﳌ
ﻱ ﺍﳌﺼﻠﺤﺔ ﻭﺇﻥ ﱂ ﺗﺒ ﹶﻞ ﻭﻛﺬﺍ ﳓﻮ ﺍﻟﻘﻨﺎﺩﻳﻞ .ﻭﻻ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺣﺼﺮ ﻉ ﺟﺰﻣﺎﹰ ،ﳌﹸﺠ ﺮ ﺩ ﺍﳊﺎﺟﺔ :ﺃ ﻓﺘﺒﺎ
ﺴﺠﹺﺪ ﻭﻻ ﻓﺮﺍ ﺷ ﻪ ﰲ ﻏﲑ ﹶﻓ ﺮﺷﻪ ﻣﻄﻠﻘﹰﺎ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﳊﺎ ﺟ ﺔ ﺃﻡ ﻻ ﻛﻤﺎ ﺃﻓﹾﱴ ﺑﻪ ﺷﻴﺨﻨﺎ .ﻭﻟﻮ ﺍﺷﺘﺮﻯ ﺍﳌ
ﻑ ﻋﻠﻴﻬﺎ ﳓﻮ ﺳ ﹺﺮﻗﹶﺔ ﺴﺠﹺﺪ ،ﺃﻭ ﻭ ﻫﺒﺖ ﻟ ﻪ ﻭﹶﻗﺒﹺﻠﻬﺎ ﺍﻟﻨﺎﻇﺮ :ﺟﺎﺯ ﺑﻴﻌﻬﺎ ﳌﺼﻠﺤﺔ ﻛﺄﻥ ﺧﺎ ﺍﻟﻨﺎﻇﺮ ﺃﺧﺸﺎﺑﹰﺎ ﻟﻠ ﻤ
ﻆ ﹶﻟ ﻪ ﻭﺟﻮﺑﹰﺎ .ﺫﻛﺮﻩ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺮﺩﺍﺩ ﰲ ﻓﺘﺎﻭﻳﻪ .ﻭﻻ ﺤ ﹶﻔ ﹸ
ﺠﺪ ،ﺑﻞ ﺗ ﺴﹺ ﻻ ﺇﻥ ﻛﺎﻧﺖ ﻣﻮﻗﻮﻓﹶﺔ ﻣﻦ ﺃﺟﺰﺍ ِﺀ ﺍﳌ
ﺤ ﹶﻔﻆﹸ ،ﺃﻭ ﻳﻌﻤﺮ ﺑﻪ ﻣﺴﺠ ﺪ ﺁﺧﺮ ﺇﻥ ﺭﺁﻩ ﺍﳊﺎﻛﻢ. ﺾ ﻳ
ﻒ ﻋﻠﻰ ﻧﻘﻀﻪ ﻓﻴﻨﻘ ﺠ ﺪ ﺇﻻ ﺇﺫﺍ ﺧﻴ ﺴﹺﺾ ﺍﳌ ﻳﻨ ﹶﻘ
ﻁ ﻭﺑﺌ ﹴﺮ ﻛﺎﻟﻌﻜﺲ ﺇﻻ ﺇﺫﺍ ﺗﻌﺬ ﺭ ﹺﺟﻨﺴﻪ .ﻭﺍﻟﺬﻱ ﻳﺘﺠﻪ ﻭﺍﻷﻗﺮﺏ ﺇﻟﻴﻪ ﺃﻭﱃ ،ﻭﻻ ﻳﻌ ﻤ ﺮ ﺑﻪ ﻏﲑ ﹺﺟﻨﺴِﻪ ﻛﺮﺑﺎ
ﺠ ﺪ ﺁﺧﺮ .ﻓﺈﹺﻥ ﺗﻌﺬﺭ: ﺴﹺﻑ ﻟ ﻤ
ﺻ ﹺﺮ
ﻆ ﻟﻪ ،ﻭﺇ ﱠﻻ ﻒ ﺍﳌﻨ ﻬ ﺪﻡﹺ ،ﺃﻧﻪ ﺇﻥ ﺗﻮﻗ ﻊ ﻋ ﻮﺩﻩ :ﺣ ﻔ ﹶ ﺗﺮﺟﻴﺤﻪ ﰲ ﺭﻳ ﹺﻊ ﻭ ﹾﻗ
ﺾ ﻟﻨﺤﻮ ﺭﺑﺎﻁ. ﻑ ﺍﻟﻨ ﹾﻘ ﺼ ﹺﺮ ﻑ ﻟﻠ ﹸﻔﻘﹶﺮﺍﺀ ،ﻛﻤﺎ ﻳ ﺻ ﹺﺮ
ﺠ ﺪ ﺑﺂﻻﺕ ﺟﺪﺩ ،ﻭﺑﻘﻴﺖ ﺁﻻﺗﻪ ﺍﻟﻘﺪﳝﺔ :ﻓﻬﻞ ﳚﻮﺯ ﻋﻤﺎﺭﺓ ﻣﺴﺠ ﺪ ﺴﹺ )ﻭﺳﺌﻞ( ﺷﻴﺨﻨﺎ ﻋﻤﺎ ﺇﺫﺍ ﻋ ﻤ ﺮ ﻣ
ﺚ ﻗﹶﻄ ﻊ ﺙ ﺎ ﺣﻴ ﹸ ﻉ ﻭﻳﺤﻔﹶﻆ ﲦﻨﻬﺎ؟ )ﻓﺄﺟﺎﺏ( ﺑﺄﻧﻪ ﳚﻮﺯ ﻋﻤﺎ ﺭ ﹸﺓ ﻣﺴﺠ ﺪ ﻗﹶﺪ ﹴﱘ ﻭﺣﺎ ﺩ ﺁﺧﺮ ﻗﺪﱘ ﺎ ﺃﻭ ﺗﺒﺎ
ﺼ ﹺﲑﺝ ﻣﺎ ﻫﻲ ﻣﻨﻪ ﺇﻟﻴﻬﺎ ﻗﺒﻞ ﻓﹶﻨﺎﺋﻬﺎ ،ﻭﻻ ﳚﻮ ﺯ ﺑﻴﻌ ﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮ ﻩ .ﺍﻧﺘﻬﻰ .ﻭﻧﻘﹾﻞ ﳓﻮ ﺣ ﺑﻌﺪﻡ ﺍﺣﺘﻴﺎ ﹺ
ﺠ ﺪ ﻣ ﹾﻄﻠﻘﺎﹰ ،ﺃﻭ ﻋﻠﻰ ﻋﻤﺎ ﺭﺗﻪ ﰲ ﺍﻟﺒﻨﺎﺀ ﻭﻟﻮ ﺴﹺ ﻑ ﻋﻠﻰ ﺍﳌ ﻑ ﺭﻳ ﻊ ﺍﳌﻮﻗﻮ ﺼ ﺮ ﺴﺠﹺﺪ ﻭﻗﹶﻨﺎﺩﻳﻠﻪ ﻛﻨﻘﹾﻞ ﺁﻟﺘ ﻪ .ﻭﻳ ﺍﳌ
ﳊﺼﺮ ﻭﺍﻟﺪﻫﻦ ،ﺇﹺﻻ ﺇﹺﻥ ﺤﻜﹶﻢ ﻭﺍﻟﺴﻠﻢ ،ﻭﰲ ﺃﺟﺮﺓ ﺍﻟ ﹶﻘﻴ ﹺﻢ ﻻ ﺍﳌﺆﺫﱢﻥ ﻭﺍﻹِﻣﺎﻡ ﻭﺍ ﹸ ﺺ ﺍ ﹸﳌ
ﺠﺼﻴ ﹺ ﳌﻨﺎ ﺭﺗﻪ ﻭﰲ ﺍﻟﺘ
ﻑ
ﺼ ﺮ ﻑ ﰲ ﺫﻟﻚ ﻻ ﰲ ﺍﻟﺘﺰﻭﻳ ﹺﻖ ﻭﺍﻟﻨﻘﹾﺶ ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﺃﻧﻪ ﻻ ﻳ ﺼ ﺮ ﻒ ﳌﺼﺎﻟﺤﻪ ،ﻓﻴ ﻛﺎﻥ ﺍﻟﻮ ﹾﻗ
ﻒ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﹺﻖ ﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ﻋﻦ ﺍﻟﺒﻐﻮﻱ ،ﻟﻜﻨﻪ ﻧﻘﻞ ﺑﻌﺪﻩ ﻟﻠ ﻤﻮ َﺀﺫﱢﻥ ﻭﺍﻹِﻣﺎﻡ ﰲ ﺍﻟﻮ ﹾﻗ
ﻒ ﻋﻠﻰ ﺩ ﻫ ﹴﻦ ﻑ ﳍﻤﺎ ،ﻭﻫﻮ ﺍﻷﻭﺟﻪ ﻛﻤﺎ ﰲ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻣﺼﺎﻟﺤﻪ ﻭﻟﻮ ﻭﻗ ﻋﻦ ﻓﺘﺎﻭﻱ ﺍﻟﻐﺰﺍﱄ ﺃﻧﻪ ﻳﺼﺮ
ﺝ ﻛﻞ ﺍﻟﻠﻴﻞ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻐﻠﻘﹰﺎ ﻣ ﻬﺠﻮﺭﹰﺍ .ﻭﺃﻓﱴ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﲜﻮﺍﺯ ﺇﻳﻘﺎﺩ
ﺝ ﺍﳌﺴﺠﹺﺪ ﺑﹺﻪ ﹸﺃ ﺳ ﹺﺮ
ِﻹﺳﺮﺍ ﹺ
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ﺤ ﺮ ﻣ ﺔ
ﻼ ﺍﺣﺘﺮﺍﻣﹰﺎ ﻣﻊ ﺧﹸﻠ ﻮ ﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﺍﻋﺘﻤﺪﻩ ﲨﻊ .ﻭﺟﺰﻡ ﰲ ﺍﻟﺮﻭﺿﺔ ﹺﺑ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﳌﹶﺼﺎﺑﻴ ﹺﺢ ﻓﻴﻪ ﻟﻴ ﹰ
ﴰﻌﻪ ﹶﻛﺤﺼﺎ ﻩ ﻭﺗﺮﺍﺑﻪ .ﺇﺳﺮﺍﺝ ﺍﳋﺎﱄ .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻳﺤﺮﻡ ﺃ ﺧ ﹸﺬ ﺷﻲ ٍﺀ ﻣﻦ ﺯﻳﺘﻪ ﻭ ﹾ
ﺱ ﰲ ﺡ ﻭﺻ ﺮﹸﻓ ﻪ ﻟﻤﺼﺎﻟﺤﻬﺎ ﺃﻭﱃ ،ﻭﲦ ﺮ ﺍﳌﻐﺮﻭ ﹺ ﺠ ﹺﺮ ﺍﻟﻨﺎﺑﹺﺖ ﺑﺎﳌﻘﱪﺓ ﺍ ﹸﳌﺒﺎ ﺣ ﺔ ﻣﺒﺎ ﺸ]ﻓﺮﻉ[ :ﺛﹶﻤ ﺮ ﺍﻟ
ﺡ .ﻭﰲ ﺍﻷﻧﻮﺍﺭ: ﺼﺮﹺﻑ ﳌﺼﺎﻟﺤﻪ .ﻭﺇﻥ ﹸﻏﺮﹺﺱ ﻟﻴﻮ ْﺀﻛﹶﻞ ﺃﻭ ﺟ ﹺﻬ ﹶﻞ ﺍﳊﺎ ﹸﻝ ﻓﻤﺒﺎ ﺴﺠﹺﺪ ﻣﻠ ﹶﻜ ﻪ ﺇﹺﻥ ﹸﻏﺮﹺﺱ ﻟﻪ ،ﻓﻴ ﺍﳌ
ﻑ ﻏﻠﱠﺘﻬﺎ ﻟﻠ ﻤﺼﺎﻟﺢﺻ ﺮ
ﻼ ﻭ ﻟﻴﺲ ﻟﻺِﻣﺎﻡ ﺇﺫﺍ ﺍﻧ ﺪ ﺭﺳﺖ ﻣ ﹾﻘﺒﺮ ﹲﺓ ﻭﱂ ﻳﺒ ﻖ ﺎ ﺃﺛﹶﺮ :ﺇﹺﺟﺎ ﺭﺗﻬﺎ ﻟﻠﺰﺭﺍﻋﺔ ﺃﻱ ﻣﺜ ﹰ
ﻭ ﺣﻤﻞ ﻋﻠﻰ ﺍﳌﻮﻗﻮﻓﹶﺔ :ﻓﺎ ﹶﳌﻤﻠﻮﻛﺔ ﳌﺎﻟﻜﻬﺎ ﺇﻥ ﻋ ﹺﺮﻑ ،ﻭﺇﻻ ﻓﻤﺎ ﹲﻝ ﺿﺎﺋﻊ :ﺃﻱ ﺇﻥ ﺃﹶﻳﺲ ﻣﻦ ﻣ ﻌﺮﹺﻓﺘﻪ ﻳﻌﻤﻞ ﻓﻴﻪ
ﺼﹶﻠﺤﺔ ،ﻭﻛﺬﺍ ﺍﹾﻬﻮﻟﺔ. ﺍﻹِﻣﺎﻡ ﺑﺎﳌ
ﺴﺒﻠﺔ ﻭﱂ ﻳﻜﻦ ﳍﺎ ﹶﲦ ﺮ ﻳﻨﺘﻔ ﻊ ﺑﻪ ﺇﻻ ﺃﻥ ﺎ ﺖ ﺑﹺﻤ ﹾﻘ ﱪ ﺓ ﻣ
)ﻭﺳﺌﻞ( ﺍﻟﻌﻼﻣﺔ ﺍﻟﻄﻨﺒﺪﺍﻭﻱ ﰲ ﺷﺠﺮ ﺓ ﻧﺒﺘ
ﺼﹸﻠ ﺢ ﻟﻠﺒﹺﻨﺎﺀ ،ﻭﱂ ﻳﻜﻦ ﳍﺎ ﻧﺎ ﻇ ﺮ ﺧﺎﺹ ،ﻓﻬﻞ ﻟﻠﻨﺎﻇﺮ ﺍﻟﻌﺎﻡ ﺃﻱ ﺍﻟﻘﺎﺿﻲ ﺑﻴﻌﻬﺎ ﻭﹶﻗ ﹾﻄﻌﻬﺎ ﺃﺧﺸﺎﺑﹰﺎ ﻛﺜ ﲑ ﹰﺓ ﺗ
ﻑ
ﺻ ﺮ ﻭﺻﺮﻑ ﻗﻴﻤﺘﻬﺎ ﺇﱃ ﻣﺼﺎﻟﺢ ﺍﳌﺴﻠﻤﲔ؟) .ﻓﺄﺟﺎﺏ( ﻧﻌﻢ :ﻟﻠﻘﺎﺿﻲ ﰲ ﺍﳌﻘﱪﺓ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺴﺒﻠﺔ ﺑﻴﻌﻬﺎ ﻭ
ﺻ ﺮﻓﹶﻬﺎ ﰲ ﻣﺼﺎﻟﺢ ﺍﳌﻘﹾﱪ ﺓ ﺃﻭﱃ .ﻫﺬﺍ ﻋﻨﺪ ﺴﻠﻤﲔ ،ﻛﹶﺜﻤﺮ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﳍﺎ ﲦﺮ ،ﻓﺈﹺﻥ ﲦﻨﻬﺎ ﰲ ﻣﺼﺎﻟﺢ ﺍﳌ
ﺳﻘﻮﻃﻬﺎ ﺑﻨﺤﻮ ﺭﻳ ﹴﺢ .ﻭﺃﻣﺎ ﹶﻗ ﹾﻄﻌﻬﺎ ﻣﻊ ﺳﻼﻣﺘﻬﺎ ﻓﻴﻈﻬﺮ ﺇﺑﻘﺎﻭﻫﺎ ﻟﻠ ﺮ ﹾﻓ ﹺﻖ ﺑﺎﻟﺰﺍﺋﺮ ﻭﺍﳌﹸﺸﻴﻊ.
)ﻭﻟﻮ ﺷﺮﻁ ﻭﺍﻗﻒ ﻧﻈﺮﹰﺍ ﻟﻪ( ﺃﻱ ﻟﻨﻔﺴﻪ )ﺃﻭ ﻟﻐﲑﻩ ﺍﺗﺒﻊ( ﻛﺴﺎﺋﺮ ﺷﺮﻭﻃﻪ .ﻭﻗﺒﻮﻝ ﻣﻦ ﺷﺮﻁ ﻟﻪ ﺍﻟﻨﻈﺮ:
ﻁ
ﺸ ﺮ ﹸ
ﻁ ﻧ ﹶﻈ ﺮ ﻩ ﺣﺎ ﹸﻝ ﺍﻟ ﻮﻗﹾﻒ ﻭﻟﻮ ﹶﳌﺼﻠﺤﺔ )ﻭﺇﻻ( ﻳ ﺲ ﻟﻪ ﻋﺰ ﹲﻝ ﻣﻦ ﺷﺮ ﻛﻘﺒﻮﻝ ﺍﻟﻮﻛﻴﻞ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ﻭﻟﻴ
ﻑ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳊ ﹾﻔﻈﻪ ﻭﺇﹺﺟﺎ ﺭﺗﻪ ،ﻭﻗﺎﺿﻲ ﺑﻠﺪ ﺍﳌﻮﻗﻮ ﻑ ﺑﺎﻟﻨﺴﺒﺔ ﺽ( ﺃﻱ ﻗﺎﺿﻲ ﺑﻠ ﺪ ﺍﳌﻮﻗﻮ ﻷﺣﺪ )ﻓﻬﻮ ﻟﻘﺎ ﹴ
ﺐ ﺍﻟﻨﻈ ﹺﺮ ﺍﻟﻌﺎﻡ ،ﻓﻜﺎﻥ ﺃﻭﱃ ﻣﻦ ﻏﲑﻩ ،ﻭﻟﻮ ﻭﺍﻗﻔﹰﺎ ﺃﻭ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠﻴﻪ. ﳌﺎ ﻋﺪﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺬﻫﺐ :ﻷﻧﻪ ﺻﺎ ﺣ
ﻁ ﺿﻌﻴﻒ .ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ :ﻟﻴﺲ ﻟﻠﻘﺎﺿﻲ ﺃﺧﺬ ﻣﺎ ﺷﺮﻁ ﻭﺟﺰﻡ ﺍﳋﻮﺍﺭﹺﺯﻣﻲ ﺑﺜﹸﺒﻮﺗﻪ ﻟﻠﻮﺍﻗﻒ ﻭﺫﹸﺭﻳﺘﻪ ﺑﻼ ﺷﺮ
ﻒ ﺑﹺﻨﻈﺮﻩ ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﺧ ﹶﺬ ﺷﻲ ٍﺀ ﻣﻦ ﺳ ﻬ ﹺﻢ ﻋﺎ ﻣﻞ ﺍﻟﺰﻛﺎﺓ ﻗﺎﻝ ﺍﺑﻨﻪ ﺍﻟﺘﺎﺝ: ﺡ ﺍﻟﻮﺍ ﻗ
ﺻ ﺮ ﻟﻠﻨﺎﻇﺮ ﺇﻻ ﺃﻥ
ﺽ ﻟﻪ ﹶﻗ ﺪ ﺭ ﻛﻔﹶﺎﻳﺘ ﻪ .ﻭﲝﺚ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻟﻮ ﺧﺸﻲ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺃﻛﻞ ﺍﻟﻮﻗﻒ ﳉﻮﺭﹺﻩ ﺟﺎﺯ ﳌﻦ ﻭﻣﺤﻠﱠﻪ ﰲ ﻗﺎ ﹴ
ﺻ ﺮﻓﹶﻬﺎ .ﻭﺷﺮﻁ ﻑ ﺎ ﺃﻭ ﺳﺄﻟﻪ ﻭ ﻫﻮ ﺑﻴﺪﻩ ﺻﺮﻓﻪ ﰲ ﻣﺼﺎﺭﹺﻓﻪ :ﺃﻱ ﺇﻥ ﻋﺮﻓﻬﺎ ،ﻭﺇﻻ ﹶﻓ ﻮﺿﻪ ﻟﻔﻘﻴ ﻪ ﻋﺎﺭ
ﻁ ﻟﻪ ﻣﻦ ﺽ ﺇﹺﻟﻴﻪ .ﻭﳚﻮ ﺯ ﻟﻠﻨﺎﻇﺮ ﻣﺎ ﺷ ﹺﺮ ﹶ
ﻑ ﺍﳌﻔ ﻮ ﹺ ﺍﻟﻨﺎﻇﺮ ﻭﺍﻗﻔﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ﺍﻟﻌﺪﺍﻟﺔ ،ﻭﺍ ِﻹ ﻫﺘﺪﺍ ُﺀ ﺇﱃ ﺍﻟﺘﺼﺮ
ﻒ .ﻓﺈﹺﻥ ﱂ ﻳﺸﺮﻁ ﻟﻪ ﺷﻲﺀ ﻓﻼ ﹸﺃﺟﺮﺓ ﻟﻪ .ﻧﻌﻢ :ﻟﻪ ﺭﻓﻊ ﺍ ُﻷﺟﺮﺓ ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﹸﺃ ﺟﺮﺓ ﻣﺜﹾﻠﻪ ،ﻣﺎ ﱂ ﻳﻜ ﻦ ﺍﻟﻮﺍﻗ
ﱄ ﺍﻟﻴﺘﻴﻢ ﻭﺃﻓﱴ ﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ ﺑﺄﻥ ﻟﻪ ﺍﻷﻣﺮ ﺇﱃ ﺍﳊﺎﻛﻢ ﻟﻴﻘﺮﺭ ﻟﻪ ﺍﻷﻗ ﹼﻞ ﻣﻦ ﻧ ﹶﻔ ﹶﻘﺘﻪ ﻭﹸﺃﺟﺮ ﹶﺓ ﻣﹾﺜﻠﻪ ﻛﻮ ﹼ
ﻒ ﻋﺰﻝ ﻣﻦ ﺍ ِﻹﺳﺘﻘﻼﻝ ﺑﺬﻟﻚ ﻣﻦ ﻏﲑ ﺣﺎﻛﻢ ﻭﻳﻨ ﻌ ﹺﺰ ﹸﻝ ﺍﻟﻨﺎ ﻇ ﺮ ﺑﺎﻟ ﻔﺴﻖ ،ﻓﻴﻜﻮ ﹸﻥ ﺍﻟﻨﻈ ﺮ ﻟﻠﺤﺎﻛﻢ .ﻭﻟﻠﻮﺍﻗ
ﺐ ﻏﲑﹺﻩ ،ﺇﻻ ﺇﻥ ﺷﺮﻁ ﻧﻈﹶﺮ ﻩ ﺣﺎ ﹸﻝ ﺍﻟ ﻮﻗﹾﻒ. ﺼ ﻭﻻﹼﻩ ﻭﻧ
ﺤﻘﹶﺎﻗﻬﻢ: ﻒ ﻟﻴ ﹾﻜﺘﺒﻮﺍ ﻣﻨﻪ ﻧﺴﺨﺔ ﺣﻔﹾﻈﹰﺎ ﹶﻻ ﺳﺘ ﺏ ﺍﻟ ﻮ ﹾﻗ ﺤﻘﹼﻮ ﹶﻥ ﻣﻦ ﺍﻟﻨﺎﻇﺮ ﻛﺘﺎ ﺴﺘ
ﺐ ﺍ ﹸﳌ
]ﺗﺘﻤﺔ[ :ﻟﻮ ﹶﻃﹶﻠ
ﹶﻟ ﹺﺰﻣﻪ ﺗﻤﻜﻴﻨﻬﻢ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺑﻌﻀﻬﻢ .
142
ﺑﺎﺏ ﰲ ﺍﻹﻗﺮﺍﺭ
ﺤ ﻖ ﻋﻠﻴﻪ .ﻭﻳﺴﻤﻰ ﺍ ﻋﺘﺮﺍﻓﹰﺎ )ﻳﺆﺍ ﺧ ﹸﺬ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻣﻜﻠﱠﻒ ﺺ ﹺﺑ ﺨ ﹺ ﺸﻫﻮ ﻟﻐ ﹸﺔ ﺍ ِﻹﺛﹾﺒﺎﺕ ،ﻭ ﺷﺮﻋﹰﺎ ﺇﺧﺒﺎ ﺭ ﺍﻟ
ﺏ ﻟﻴ ﻘﺮ ،ﺇﻣﺎ ﻣ ﹾﻜ ﺮ ﻩ ﻋﻠﻰ ﺿ ﹺﺮ
ﻣﺨﺘﺎﺭ( ﻓﻼ ﻳﺆﺍﺧﺬ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﺻﱯ ﻭﳎﻨﻮﻥ ﻭﻣﻜ ﺮﻩ ﺑﻐﲑ ﺣﻖ ﻋﻠﻰ ﺍﻹِﻗﺮﺍﺭ ﺑﺄﻥ
ﺏ ﻭﺑ ﻌﺪﻩ ﻋﻠﻰ ﺇﹺﺷﻜﺎ ﹴﻝ ﻗﹶﻮﻱ ﻓﻴﻪ، ﻀﻴﺔ ﺍﺗﻬﹺﻢ ﻓﻴﻬﺎ ﻓﻴﺼ ﺢ ﺣﺎ ﹶﻝ ﺍﻟﻀﺮ ﹺ ﺼﺪﻕ ﰲ ﹶﻗ ﺏ ﻟﻴ
ﺿ ﹺﺮ
ﻕ :ﻛﺄ ﹾﻥ ﺼ ﺪ ﹺ
ﺍﻟ
ﻼ .ﻭﻟﻮ ﺍﺩﻋﻰ ﺻﺒﹰﺎ ﺃﻣﻜﻦ ﺃﻭ ﳓﻮ ﺟﻨﻮﻥ ﻋﻬﺪ ﺃﻭ ﺏ ﺇﹺﻻ ﺑﺄﺧﺬﺕ ﻣﺜ ﹰ ﻀ ﺮ
ﺳﻴﻤﺎ ﺇﻥ ﻋﻠﻢ ﺃﻢ ﻻ ﻳﺮﻓﹶﻌﻮ ﹶﻥ ﺍﻟ
ﺖ ﹺﺑﺒﻴﻨﺔ ﺃﻭ ﺑﺈﹺﻗﺮﺍﺭ ﺍﳌﻘ ﺮ ﻟﻪ ﺃﻭ ﺑﻴﻤﲔ ﻣﺮﺩﻭﺩﺓ :ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ ،ﻣﺎ ﺤﺒﺲ ﺃﻭ ﺗﺮﺳﻴﻢ ﻭﺛﺒ ﺇﹺﻛﺮﺍﻫﺎﹰ ،ﻭﰒ ﺃﻣﺎﺭﺓ ﻛ
ﱂ ﺗﻘﹶﻢ ﺑﻴﻨﺔ ﲞﻼﻓﻪ .ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﺼﱯ ﺑﻠﻮﻏﹰﺎ ﺑﹺﺈﻣﻨﺎﺀ ﳑﻜﻦ ،ﻓﻴﺼﺪﻕ ﰲ ﺫﻟﻚ ﻭﻻ ﻳﺤﻠﱠﻒ ﻋﻠﻴﻪ ،ﺃﻭ
ﺴ ﻮ ﺓ ﺑﻮﻻﺩﺗ ﻪ ﻳﻮﻡ ﻒ ﺑﺒﻨ ﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻏﺮﻳﺒﹰﺎ ﻻ ﻳﻌﺮﻑ ﻭﻫﻲ ﺭﺟﻼﻥ ﻧﻌﻢ :ﺇﻥ ﺷﻬﺪ ﺃﺭﺑ ﻊ ﹺﻧ ﺑﹺﺴ ﻦ :ﹸﻛﱢﻠ
ﻛﺬﺍ :ﹸﻗﹺﺒﻠﹶﻦ ﻭﻳﺜﺒﺖ ﻦ ﺍﻟﺴ ﻦ ﺗﺒﻌﹰﺎ ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ.
)ﻭﺷﺮﻁ ﻓﻴﻪ( ﺃﻱ ﺍﻹِﻗﺮﺍﺭ )ﻟﻔﻆ( ﻳﺸﻌﺮ ﺑﺎﻟﺘﺰﺍ ﹴﻡ ﲝﻖ )ﻛﻌﻠ ﻲ( ﺃﻭ )ﻋﻨﺪﻱ ﻛﺬﺍ( ﻟﺰﻳﺪ ،ﻭﻟﻮ ﺯﺍﺩ :ﻓﻴﻤﺎ
ﺃﻇﻦ ﺃﻭ ﺃﺣﺴﺐ :ﻟﻐﺎ .ﰒ ﺇﻥ ﻛﺎﻥ ﺍﳌﻘ ﺮ ﺑﻪ ﻣﻌﻴﻨﹰﺎ :ﻛﻠﺰﻳﺪ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ،ﺃﻭ ﺧﺬ ﺑﻪ ﺃﻭ ﻏﲑﻩ ﻛﻠﻪ ﺛﻮﺏ ﺃﻭ
ﻀ ﻢ ﺇﻟﻴﻪ ﺷﻲﺀ ﳑﺎ ﻳﺄﰐ :ﻛﻌﻨﺪﻱ ،ﺃﻭ ﻋﻠ ﻲ .ﻭﻗﻮﻟﻪ ﻋﻠ ﻲ ﺃﻭ ﰲ ﺫﻣﱵ ﻟﻠﺪﻳﻦ ،ﻭﻣﻌﻲ ﺃﻭ ﺃﻟﻒ :ﺍﺷﺘﺮﻁ ﺃﻥ ﻳ
ﻒ )ﻭ( ﻙ ﺤﻤﻞ ﺍﻟ ﻌﻴﻦ ﻋﻠﻰ ﺃﺩﱏ ﺍﳌﺮﺍﺗﺐ ،ﻭﻫﻮ ﺍﻟﻮﺩﻳﻌﺔ ،ﹶﻓﻴﻘﹾﺒﻞ ﻗﻮﻟﹸﻪ ﺑﻴﻤﻴﻨﻪ ﰲ ﺍﻟ ﺮ ﺩ ﻭﺍﻟﺘﹶﻠ ﻋﻨﺪﻱ ﻟﻠﻌﲔ ﻭﻳ
)ﻧﻌﻢ( ،ﻭﺑﻠﻰ ﻭﺻﺪﻗﺖ) ،ﻭﺃﺑﺮﹾﺃﺗﲏ( ﻣﻨﻪ ،ﺃﻭ ﺃﹶﺑﺮﺋﹾﲏ ﻣﻨﻪ) .ﻭﻗﻀﻴﺘﻪ ﳉﻮﺍﺏ ﺃﻟﻴﺲ ﱄ( ﻋﻠﻴﻚ ﻛﺬﺍ؟ )ﺃﻭ(
ﻒ ﺍﻟﺬﻱ ﱄ ﺾ ﺍﻷﹾﻟ ﻗﺎﻝ ﻟﻪ )ﱄ ﻋﻠﻴﻚ ﻛﺬﺍ( ﻣﻦ ﻏﲑ ﺍ ﺳﺘﻔﻬﺎﻡ ،ﻷﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺫﻟﻚ :ﺍ ِﻹﻗﹾﺮﺍﺭ .ﻭﻟﻮ ﻗﺎﻝ ﺍ ﹾﻗ ﹺ
ﺕ ﺃﻥ ﱄ ﻋﻠﻴﻚ ﺃﻟﻔﹰﺎ ﻓﻘﺎﻝ ﻧﻌﻢ ،ﺃﻭ ﺃﻣﻬﻠﲏ ،ﺃﻭ ﻻ ﺃﻧﻜﺮ ﻣﺎ ﺗﺪﻋﻴﻪ ،ﺃﻭ ﺣﱴ ﺃﻓﺘﺢ ﺍﻟﻜﻴﺲ، ﻋﻠﻴﻚ ،ﺃﻭ ﹸﺃ ﺧﹺﺒ ﺮ
ﺚ ﻻ ﺍ ﺳﺘﻬﺰﺍ ُﺀ ﻓﹺﺈ ﹾﻥ ﺍ ﹾﻗﺘ ﺮ ﹶﻥ ﺑﻮﺍ ﺣ ﺪ ﳑﺎ ﺫﻛﺮ ﻗﺮﻳﻨﺔ ﺍﺳﺘﻬﺰﺍﺀ: ﻼ :ﻓﹺﺈﻗﹾﺮﺍﺭ ﺣﻴ ﹸ ﺃﻭ ﺃﺟﺪ ﺍﳌﻔﺘﺎﺡ ﺃﻭ ﺍﻟﺪﺭﺍﻫﻢ ﻣﺜ ﹰ
ﺖ ﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻚ ﻭﻫ ﺰ ﺭﹶﺃ ﺳ ﻪ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘ ﻌﺠﺐ ﻭﺍﻹِﻧﻜﺎ ﹺﺭ :ﺃﻱ ﻭﹶﺛﺒ ﺤ ﺿﻛﺈﹺﻳﺮﺍ ﺩ ﻛﻼﻣﻪ ﺑﻨﺤﻮ
ﻚ ﺍ ﹶﳌﻨﻔﹶﻌﺔ ،ﻟﻜﻦ ﻚ ﻭﺍﻟﻌﺎ ﹺﺭﻳ ﺔ ﻭﺍﻹِﺟﺎ ﺭ ﺓ ﲟﻠ
ﺐ ﺍﻟﺒﻴ ﹺﻊ ﺇﻗﺮﺍ ﺭ ﺑﺎﳌﻠ
ﻇﺎﻫﺮ ﱂ ﻳﻜﻦ ﺑﻪ ﻣ ﻘ ﺮﹰﺍ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ .ﻭ ﹶﻃﹶﻠ
ﺗﻌﻴﻨﻬﺎ ﺇﱃ ﺍﳌﻘ ﺮ .ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻟﻴﺲ ﻟﻚ ﻋﻠ ﻲ ﺃﻛﺜﺐ ﻣﻦ ﺃﻟﻒ ،ﺟﻮﺍﺑﹰﺎ ﻟﻘﻮﻟﻪ ﱄ ﻋﻠﻴﻚ ﺃﻟﻒ ﺃﻭ ﻧﺘﺤﺎﺳﺐ ﺃﻭ
ﺍﻛﺘﺒﻮﺍ ﻟﺰﻳﺪ ﻋﻠﻲ ﺃﻟﻒ ﺩﺭﻫﻢ ﺃﻭ ﺍﺷﻬﺪﻭﺍ ﻋﻠ ﻲ ﺑﻜﺬﺍ ﺃﻭ ﲟﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻓﻠﻴﺲ ﺑﺈﹺﻗﺮﺍﺭ ﲞﻼﻑ
ﹸﺃ ﺷ ﹺﻬﺪﻛﻢ ،ﻣﻀﺎﻓﹰﺎ ﻟﻨﻔﺴﻪ .ﻭﻗﻮﻟﻪ ﳌﻦ ﺷﻬﺪ ﻋﻠﻴﻪ ﻫﻮ ﻋﺪ ﹲﻝ ﻓﻴﻤﺎ ﺷ ﹺﻬ ﺪ ﺑﻪ ﺇﹺﻗﺮﺍﺭ :ﻛﺈﹺﺫﺍ ﺷﻬﺪ ﻋﻠ ﻲ ﻓﻼﻥ
ﲟﺎﺋﺔ ﺃﻭ ﻗﺎﻝ ﺫﻟﻚ ﻓﻬﻮ ﺻﺎﺩﻕ ،ﻓﺈﹺﻧﻪ ﺇﻗﺮﺍﺭ ﻭﺇﻥ ﱂ ﻳﺸﻬﺪ
)ﻭ( ﺷﺮﻁ )ﰲ ﻣﻘ ﺮ ﺑﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ( ﻣﻠﻜﹰﺎ )ﳌﻘ ﺮ( ﺣﲔ ﻳﻘﺮ ،ﻷﻥ ﺍ ِﻹﻗﹾﺮﺍ ﺭ ﻟﻴﺲ ﺇﺯﺍﻟ ﹰﺔ ﻋﻦ ﺍﳌﻠﻚ ،ﻭﺇﻧﻤﺎ
ﻫﻮ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﻛﻮﻧﹺﻪ ﻣﻠﻜﹰﺎ ﻟﻠ ﻤ ﻘ ﺮ ﻟﻪ ﺇﺫﺍ ﱂ ﻳ ﹾﻜ ﺬﺑﻪ .ﻓﻘﻮﻟﻪ ﺩﺍﺭﻱ ﺃﻭ ﺛﻮﰊ ﺃﻭ ﺩﺍﺭﻱ ﺍﻟﱵ ﺍﺷﺘﺮﻳﺘﻬﺎ ﻟﻨﻔﺴﻲ
ﻟﺰﻳﺪ ،ﺃﻭ ﺩﻳﲏ ﺍﻟﺬﻱ ﻋﻠﻰ ﺯﻳﺪ ﻟﻌﻤﺮﻭ :ﻟﻐﻮ ﻷﻥ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻪ ﺗﻘﺘﻀﻲ ﺍﳌﻠﻚ ﻟﻪ ،ﻓﺘﻨﺎﰱ ﺍ ِﻹﻗﹾﺮﺍ ﺭ ﺑﹺﻪ ﻟ ﻐﻴﺮﹺﻩ:
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ﺇﺫ ﻫﻮ ﺇﻗﺮﺍ ﺭ ﲝ ﹴﻖ ﺳﺎﺑﹺﻖ .ﻭﻟﻮ ﻗﺎﻝ ﻣﺴﻜﲏ ﺃﻭ ﻣﻠﺒﻮﺳﻲ ﻟﺰﻳﺪ ،ﻓﻬﻮ ﺇﻗﺮﺍﺭ ،ﻷﻧﻪ ﻗﺪ ﻳﺴﻜﻦ ﻭﻳﻠﺒﺲ ﻣﻠﻚ
ﻏﲑﻩ .ﻭﻟﻮ ﻗﺎﻝ :ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻛﺘﺒﺘﻪ ﺃﻭ ﺑﺎﲰﻲ ﻋﻠﻰ ﺯﻳﺪ ﻟﻌﻤﺮﻭ :ﺻﺢ ،ﺃﻭ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﱄ ﻋﻠﻰ ﺯﻳﺪ
ﻟﻌﻤﺮﻭ :ﱂ ﻳﺼﺢ ،ﺇﻻ ﺇﻥ ﻗﺎﻝ :ﻭﺍﲰﻲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻋﺎ ﹺﺭﻳﺔ .ﻭﻟﻮ ﺃﹶﻗ ﺮ ﲝﺮﻳﺔ ﻋﺒ ﺪ ﻣﻌﲔ ﰲ ﻳﺪ ﻏﲑﻩ ﺃﻭ ﺷﻬﺪ
ﺎ ﰒ ﺍ ﺷﺘﺮﺍﻩ ﻟﻨﻔﺴﻪ ﺃﻭ ﻣﹶﻠﻜﹶﻪ ﺑﻮﺟ ﻪ ﺁﺧﺮ :ﺣ ﹶﻜ ﹴﻢ ﲝﺮﻳﺘﻪ .ﻭﻟﻮ ﺃﺷﻬﺪ ﺃﻧﻪ ﺳﻴﻘ ﺮ ﲟﺎ ﻟﻴﺲ ﻋﻠﻴﻪ ،ﻓﺄﻗ ﺮ ﺃﻥ ﻋﻠﻴﻪ
ﻟﻔﻼﻥ ﻛﺬﺍ :ﻟﺰﹺﻣﻪ ﻭﱂ ﻳﻨﻔﻌﻪ ﺫﻟﻚ ﺍ ِﻹﺷﻬﺎﺩ.
ﺝ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭﺇﻥ ﺨ ﹺﺮ
ﺽ ﻣﻮﺕ )ﻭﻟﻮ ﻟﻮﺍﺭﹺﺙ( ﺑ ﺪﻳ ﹴﻦ ﺃﻭ ﻋﻴﻦ ،ﻓﻴ )ﻭﺻ ﺢ ﺇﻗﺮﺍ ﺭ ﻣﻦ ﻣﺮﻳﺾ( ﻣﺮ
ﺻ ﺪﻗﹸﻪ .ﻟﻜ ﻦ ﺏ ﺍﻟﻔﺎﺟﹺﺮ ،ﻓﺎﻟﻈﺎﻫﺮ ﺼﺪﻕ ﻓﻴﻬﺎ ﺍﻟﻜﺎﺫﺏ ﻭﻳﺘﻮ ﻛﺬﱠﺑﻪ ﺑﻘﻴﺔ ﺍﻟﻮﺭﺛﺔ ﻷﻧﻪ ﺍﻧﺘﻬﻰ ﺇﱃ ﺣﺎﻟﺔ ﻳ
ﻕ ﻓﻴﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ﺧﻼﻓﹰﺎ ﻟﻠﻘﻔﺎﻝ .ﻭﻟﻮ ﺃﹶﻗ ﺮ ﺑﻨﺤﻮ ﻫﺒﺔ ﻣﻊ ﻒ ﺍﳌﻘ ﺮ ﻟﻪ ﻋﻠﻰ ﺍﻻ ﺳﺘﺤﻘﺎ ﹺ
ﺙ ﲢﻠﻴ ﻟﻠﻮﺍ ﹺﺭ
ﺾ ﰲ ﺍﻟﺼﺤﺔ ﻗﺒﻞ ،ﻭﺇﻥ ﹶﺃ ﹾﻃﻠﹶﻖ ﺃﻭ ﻗﺎﻝ ﰲ ﻋﻴﻦ ﻋﺮﻑ ﺃﺎ ﻣﻠﹾﻜﻪ ﻫﺬﻩ ﻣﻠﻚ ﻟﻮﺭﺍﺛﻲ ﻧﺰﻝ ﻋﻠﻰ ﺣﺎﻟﺔ ﻗﺒ ﹴ
ﺍﳌﺮﺽ .ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ .ﻓﻴﺘﻮﻗﻒ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺑﻘﻴﺔ ﺍﻟ ﻮﺭﺛﺔ :ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻭﻫﺒﺘﻪ ﰲ ﻣﺮﺿﻲ .ﻭﺍﺧﺘﺎﺭ ﲨﻊ ﻋﺪﻡ
ﻗﺒﻮﻟﻪ ﺇﻥ ﺍﻢ ﻟﻔﺴﺎﺩ ﺍﻟﺰﻣﺎﻥ ،ﺑﻞ ﻗﺪ ﺗ ﹾﻘ ﹶﻄ ﻊ ﺍﻟﻘﺮﺍﺋﻦ ﺑ ﹶﻜﺬﺑﻪ ،ﻓﻼ ﻳﻨﺒﻐﻲ ﳌﻦ ﳜﺸﻰ ﺍﷲ ﺃﻥ ﻳﻘﻀﻲ ﺃﻭ ﻳﻔﱵ
ﺑﺎﻟﺼﺤﺔ ،ﻭﻻ ﺷﻚ ﻓﻴﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﻗﺼﺪﻩ ﺍﳊﺮﻣﺎﻥ .ﻭﻗﺪ ﺻﺮﺡ ﲨﻊ ﺑﺎﳊﺮﻣﺔ ﺣﻴﻨﺌﺬ ،ﻭﺃﻧﻪ ﻻ ﳛﻞ ﻟﻠﻤ ﻘ ﺮ
ﺽ )ﻭ( ﺻ ﺢ ﺇﻗﺮﺍ ﺭ )ﲟﺠﻬﻮﻝ( ﻛﺸﻲﺀ ﺃﻭ ﻛﺬﺍ ،ﻓﻴﻄﻠﺐ ﻟﻪ ﺃ ﺧﺬﹸﻩ ،ﻭﻻ ﻳﻘﺪﻡ ﺇﻗﺮﺍ ﹺﺭ ﺻﺤ ﺔ ﻋﻠﻰ ﺇﻗﺮﺍ ﺭ ﻣﺮ ﹴ
ﺲﻻ ﺾ ﻭ ﺭ ﺩ ﺳﻼ ﹴﻡ ﻭ ﹶﳒ ﹴﻣﻦ ﺍﳌﻘ ﺮ ﺗﻔﺴﲑﻩ ﻓﻠﻮ ﻗﺎﻝ ﻟﻪ ﻋﻠ ﻲ ﺷﻲ ٌﺀ ﺃﻭ ﻛﺬﺍ ﻗﺒﻞ ﺗﻔﺴﲑﻩ ﺑﻐﲑ ﻋﻴﺎﺩﺓ ﺍﳌﺮﻳ ﹺ
ﻳﻘﹾﺘﲎ ﻛﺨﱰﻳ ﹴﺮ .ﻭﻟﻮ ﻗﺎ ﹶﻝ ﹶﻟ ﻪ ﻋﻠ ﻲ ﻣﺎ ﹲﻝ ﻗﺒﻞ ﺗﻔﹾﺴﲑﹺﻩ ﹺﺑﻤﺘﻤﻮﻝ ﻭﺇﻥ ﻗﺎﻝ ﻻ ﹺﺑﻨﺠﹺﺲ ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻭﻣﺎ
ﻓﻴﻬﺎ ﻟﻔﻼﻥ ﺻﺢ ،ﻭﺍﺳﺘﺤ ﻖ ﲨﻴ ﻊ ﻣﺎ ﻓﻴﻬﺎ ﻭﻗﺖ ﺍﻹِﻗﺮﺍ ﹺﺭ .ﻓﺈﹺﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﺷﻲﺀ ﺃﻫﻮ ﺎ ﻭﻗﺘﻪ؟ ﺻﺪﻕ ﺍ ﹸﳌ ﻘﺮ،
ﻭﻋﻠﻰ ﺍﳌ ﹶﻘ ﺮ ﻟﻪ ﺍﻟﺒﻴﻨﺔ) .ﻭ( ﺻﺢ ﺇﻗﺮﺍﺭ )ﺑﻨﺴﺐ ﺃﳊﻘﻪ ﺑﻨﻔﺴﻪ( :ﻛﺄﻥ ﻗﺎﻝ ﻫﺬﺍ ﺍﺑﲏ )ﺑﺸﺮﻁ ﺇﹺﻣﻜﺎﻥ( ﻓﻴﻪ ﺑﺄﻥ
ﻻ ﻳﻜﺬﺑﻪ ﺍﻟﺸﺮﻉ ﻭﺍﳊﺲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺩﻭﻧﻪ ﰲ ﺍﻟﺴﻦ ﺑﺰﻣﻦ ﳝﻜﻦ ﻓﻴﻪ ﻛﻮﻧﻪ ﺍﺑﻨﻪ ،ﻭﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﻣﻌﺮﻭﻑ
ﺴﺘﻠﺤﻖ( ﺃﻫﻞ ﻟﻪ ﻓﺈﹺﻥ ﱂ ﻳﺼﺪﻗﻪ ﺃﻭ ﺳﻜﹶﺖ :ﱂ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ﺇﻻ ﺑﺒﻴﻨﺔ. ﺍﻟﻨﺴﺐ ﺑﻐﲑﻩ )ﻭ( ﻣﻊ )ﺗﺼﺪﻳ ﹴﻖ ﻣ
ﺽ( ﺑﻌﺪﻫﺎ )ﻓﺎﺩﻋﻰ ﻓﺴﺎﺩ ﻩ ﱂ ﻳﻘﺒﻞ( ﰲ ﺩﻋﻮﺍﻩ ﻓﺴﺎﺩﻩ .ﻭﺇﻥ ﻗﺎﻝ ﺾ ﻭﺇﻗﺒﺎ ﹴ )ﻭﻟﻮ ﺃﻗ ﺮ ﺑﺒﻴ ﹴﻊ ﺃﻭ ﻫﺒﺔ ﻭﻗﺒ ﹴ
ﺤ ﻤ ﹸﻞ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ .ﻧﻌﻢ :ﺇﻥ ﹶﻗﻄﹶﻊ ﻇﺎ ﻫ ﺮ ﺍﳊﺎ ﹺﻝ ﻕ ﻳ
ﺕ ﻟ ﹶﻈﻨﻲ ﺍﻟﺼﺤﺔ ،ﻷﻥ ﺍﻻﺳﻢ ﻋﻨﺪ ﺍ ِﻹﻃﹾﻼ ﺃ ﹾﻗ ﺮ ﺭ
ﺽ :ﻣﺎ ﻟﻮ ﺍ ﹾﻗﺘﺼﺮ ﻋﻠﻰ ﺍ ﳍﺒﺔ، ﺼ ﺪﻗﻪ ﻛﺒﺪﻭﻱ ﺟﻠﻒ ﻓﻴﻨﺒﻐﻲ ﻗﺒﻮﻝ ﻗﻮﻟﻪ .ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﻭﺧﺮﺝ ﺑﹺﺈﻗﹾﺒﺎ ﹴ ﹺﺑ
ﻓﻼ ﻳﻜﻮﻥ ﻣﻘﺮﹰﺍ ﺑﹺﺈﻗﹾﺒﺎﺽ .ﻓﺈﹺﻥ ﻗﺎﻝ ﻣﻠﻜﻬﺎ ﻣﻠﻜﹰﺎ ﻻﺯﹺﻣﹰﺎ ﻭﻫﻮ ﻳﻌﺮﻑ ﻣﻌﲎ ﺫﻟﻚ :ﻛﺎﻥ ﻣﻘﺮﹰﺍ ﺑﺎﻹِﻗﺒﺎﺽ ،ﻭﻟﻪ
ﺲ ﻓﺎﺳﺪﹰﺍ ﻹِﻣﻜﺎﻥ ﻣﺎ ﻳﺪﻋﻴﻪ ،ﻭﻻ ﺗ ﹶﻘﺒﻞ ﺑﺒﻴﺘﻪ ،ﻷﻧﻪ ﻛﺬﺎ ﺑﺈﹺﻗﺮﺍﺭﻩ ﻓﺈﹺﻥ ﻧﻜﻞ ﺣﻠﻒ ﻒ ﺍ ﹸﳌ ﻘ ﺮ ﻟﻪ ﺃﻧﻪ ﻟﻴ ﲢﻠﻴ
ﺍ ﹸﳌ ﻘ ﺮ ﺃﻧﻪ ﻛﺎﻥ ﻓﺎﺳﺪﺍﹰ ﻭﺑﻄﻞ ﺍﻟﺒﻴﻊ ﺃﻭ ﺍ ﳍﺒﺔ ،ﻷﻥ ﺍﻟﻴﻤﲔ ﺍﳌﺮﺩﻭﺩﺓ ﻛﺎﻹِﻗﺮﺍﺭ .ﻭﻟﻮ ﻗﺎﻝ ﻫﺬﺍ ﻟﺰﻳﺪ ﺑﻞ ﻟﻌﻤﺮﻭ،
ﻼ ﻋﻨﻪ ،ﻭﺇﻥ ﻃﺎﻝ ﻼ ﲟﺎ ﻗﺒﻠﻪ ﺃﻡ ﻣﻨﻔﺼ ﹰ ﺼﺒﺖ ﻣﻦ ﺯﻳﺪ ﺑﻞ ﻣﻦ ﻋﻤﺮﻭ :ﺳﻠﻢ ﻟﺰﻳﺪ ﺳﻮﺍﺀ ﻗﺎﻝ ﺫﻟﻚ ﻣﺘﺼ ﹰ ﺃﻭ ﻏ
ﺤ ﻖ ﺁﺩﻣﻲ ﻭﻏﺮﻡ ﺑﺪﻟﻪ ﻟﻌﻤﺮﻭ .ﻭﻟﻮ ﺃﹶﻗ ﺮ ﺑﹺﺸﻲ ٍﺀ ﰒ ﺃﹶﻗ ﺮ ﺑﺒﻌﻀﻪ ﺩﺧﻞ
ﺍﻟﺰﻣﻦ ،ﻻ ﻣﺘﻨﺎﻉ ﺍﻟ ﺮﺟﻮﻉ ﻋﻦ ﺍ ِﻹﻗﹾﺮﺍ ﹺﺭ ﹺﺑ
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ﺖ ﺩﻋﻮﺍﻩ
ﺍﻷﻗﻞ ﰲ ﺍﻷﻛﺜﺮ .ﻭﻟﻮ ﺃﻗﺮ ﺑ ﺪﻳ ﹴﻦ ﻵ ﺧ ﺮ ﰒ ﺍﺩﻋﻰ ﺃﺩﺍﺀَﻩ ﺇﻟﻴﻪ ﻭﺃﻧﻪ ﻧﺴِﻲ ﺫﻟﻚ ﺣﺎﻟﺔ ﺍﻹِﻗﺮﺍﺭ :ﺳ ﻤ ﻌ
ﻟﻠﺘﺤﻠﻴﻒ ﻓﻘﻂ .ﻓﺈﹺﻥ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﺑﺎﻷَﺩﺍﺀ :ﹸﻗﹺﺒﻠﹶﺖ ﻋﻠﻰ ﻣﺎ ﺃﻓﹾﱴ ﺑﹺﻪ ﺑﻌﻀﻬﻢ ﻻ ﺣﺘﻤﺎﻝ ﻣﺎ ﻗﺎﻟﻪ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻻ
ﺑﻴﻨﺔ ﱄ ﰒ ﺃﺗﻰ ﺑﺒﻴﻨﺔ ﺗﺴﻤﻊ .ﻭﻟﻮ ﻗﺎﻝ ﻻ ﺣﻖ ﱄ ﻋﻠﻰ ﻓﻼﻥ ﻓﻔﻴﻪ ﺧﻼﻑ .ﻭﺍﻟﺮﺍﺟ ﺢ ﻣﻨﻪ ﺃﻧﻪ ﺇﻥ ﻗﺎﻝ ﻓﻴﻤﺎ
ﺃﻇﻦ ﺃﻭ ﻓﻴﻤﺎ ﺃﻋﻠﻢ ﰒ ﺃﻗﺎﻡ ﺑﻴﻨﺔ ﺑﺄﻥ ﻟﻪ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﻗﹸﺒﻠﹶﺖ ،ﻭﺇﻥ ﱂ ﻳﻘﻞ ﺫﻟﻚ ﱂ ﺗ ﹾﻘﺒﻞ ﺑﺒﻴﻨﺘﻪ ﺇﹺﻻ ﺇﻥ ﺍﻋﺘﺬﺭ
ﻂ ﻇﺎﻫﺮ. ﺑﻨﺤﻮ ﹺﻧﺴﻴﺎ ﻥ ﺃﻭ ﻏﻠ
ﺏ ﰲ ﺍﻟﻮﺻﻴﺔ
ﺑﺎ
ﺨ ﹺﲑ ﻋﻘﹾﺒﺎﻩ. ﺻﹶﻠ ﻪ ﺑﻪ ،ﻷﻥ ﺍﳌﻮﺻﻲ ﻭﺻﻞ ﺧﲑ ﺩﻧﻴﺎ ﻩ ﹺﺑ ﻫﻲ ﻟﻐﺔ ﺍﻹِﻳﺼﺎﻝ :ﻣﻦ ﻭﺻﻰ ﺍﻟﺸﻲﺀ ﺑﻜﺬﺍ ﻭ
ﺼﺤﺔ ﻑ ﳌﺎ ﺑﻌ ﺪ ﺍﳌﻮﺕ .ﻭﻫﻲ ﺳﻨ ﹲﺔ ﻣﻮ َﺀﻛﱠﺪﺓ ﺇﺟﻤﺎﻋﹰﺎ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﺪﻗﺔ ﹺﺑ ﺤ ﻖ ﻣﻀﺎ ﻭ ﺷﺮﻋﹰﺎ ﺗﺒﺮﻉ ﹺﺑ
ﺡ ﺑﻪ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ "ﻣﺎ ﺣﻖ ﺃﻣﺮﻯ ٍﺀ ﻣﺴﻠﻢ ﻟﻪ ﺻ ﺮ
ﻓﻤﺮﺽ ﺃﻓﻀﻞ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳ ﻐ ﹶﻔ ﹶﻞ ﻋﻨﻬﺎ ﺳﺎﻋﺔ :ﻛﻤﺎ
ﻑ ﺷﺮﻋﹰﺎ ﺇﻻ ﺷﻲﺀ ﻳﻮﺻﻲ ﻓﻴﻪ ﻳﺒﻴﺖ ﻟﻴﻠﺔ ﺃﻭ ﻟﻴﻠﺘﲔ ﺇﻻ ﻭﻭﺻﻴﺘﻪ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪ ﺭﺃﺳﻪ" ﺃﻱ ﻣﺎ ﺍﳊﺰﻡ ﺃﻭ ﺍﳌﻌﺮﻭ
ﺫﻟﻚ ،ﻷﻥ ﺍﻹِﻧﺴﺎﻥ ﻻ ﻳﺪﺭﻱ ﻣﱴ ﻳﻔﺠﺆﻩ ﺍﳌﻮﺕ .ﻭﺗﻜﺮﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺜﻠﺚ ﺇﻥ ﱂ ﻳ ﹾﻘﺼﺪ ﺣﺮﻣﺎﻥ ﻭ ﺭﹶﺛﺘﻪ،
ﻭﺇﻻ ﺣ ﺮﻣﺖ.
ﺻﻴﺔ ،ﻓﻼ ﺗﺼﺢ ﻣﻦ ﺻﱯ ﻭﳎﻨﻮ ﻥ ﻭﺭﻗﻴ ﹴﻖ ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ ﱂ ﻒ ﺣ ﺮ( ﻣﺨﺘﺎ ﹴﺭ ﻋﻨﺪ ،ﺍﻟﻮ )ﺗﺼﺢ ﻭﺻﻴﺔ ﻣ ﹶﻜﱠﻠ
ﻳﺄﺫﻥ ﻟﻪ ﺍﻟﺴﻴﺪ ﻭﻻ ﻣﻦ ﻣﻜﹾﺮﻩ ﻭﺍﻟﺴﻜﺮﺍﻥ ﻛﺎ ﹸﳌ ﹶﻜﻠﱠﻒ .ﻭﰲ ﻗﻮﻝ ﺗﺼﺢ ﻣﻦ ﺻﱯ ﳑﻴﺰ )ﳉﻬﺔ ﺣ ﱠﻞ( :ﻛﻌﻤﺎﺭﺓ
ﺖ ﺑﻪ ﻟﻠﻤﺴﺠ ﺪ ﻭﻟﻮ ﻏﲑ ﺿﺮﻭﺭﻳﺔ ﺻﻴ ﺠ ﺪ ﻭﻣﺼﺎﳊﻪ ،ﻭﲢﻤﻞ ﻋﻠﻴﻬﻤﺎ ﻋﻨﺪ ﺍﻹِﻃﻼﻕ :ﺑﺄﻥ ﻗﺎﻝ ﺃ ﻭ ﺴﹺ ﻣ
ﻑﻱ ﺗﺼﺮ ﺻﹶﻠ ﹺﺢ ﺑﺎﺟﺘﻬﺎﺩﻩ .ﻭﻫﻲ ﻟﻠ ﹶﻜ ﻌﺒ ﺔ ﻭﻟﻠﻀﺮﻳﺢ ﺍﻟﻨﺒﻮ ﻸﻫﻢ ﻭﺍ َﻷ ﺼ ﹺﺮﻓﹸﻪ ﺍﻟﻨﺎﻇﺮ ﻟ َ ﻼ ﺑﺎﻟﻌﺮﻑ .ﻭﻳ ﻋﻤ ﹰ
ﳌﺼﺎﻟﺤﻬﻤﺎ ﺍﳋﺎﺻﺔ ﻤﺎ ﻛﺘﺮﻣﻴ ﹴﻢ ﻣﺎ ،ﻭﻫﻲ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﺩﻭﻥ ﺑﻘﻴﺔ ﺍﳊﺮﻡ ،ﻭﻗﻴﻞ ﰲ ﺍﻷﻭﱃ ﳌﺴﺎﻛﲔ ﻣﻜﺔ.
ﻒ ﻟﻀﺮﻳ ﹺﺢ ﺻﻴﺔ ﻛﺎﻟ ﻮ ﹾﻗ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﻈﻬﺮ ﺃﺧﺬﹰﺍ ﳑﺎ ﻗﺎﻟﻮﻩ ﰲ ﺍﻟﻨﺬﺭ ﻟﻠ ﹶﻘﺒﺮ ﺍﳌﻌﺮﻭﻑ ﲜﺮﺟﺎﻥ ﺻﺤﺔ ﺍﻟ ﻮ
ﺨﺪﻣﻮﻧﻪ ﺃﻭ ﻳﻘﹾﺮﺃﻭ ﹶﻥ ﻋﻠﻴﻪ .ﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﻑ ﰲ ﻣﺼﺎﱀ ﻗﱪﹺﻩ ﻭﺍﻟﺒﻨﺎ َﺀ ﺍﳉﺎﺋﺰ ﻋﻠﻴﻪ ﻭﻣﻦ ﻳ ﺼ ﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻼﱐ ،ﻭﺗ
ﻟﻠﺸﻴﺦ ﺍﻟﻔﻼﱐ ﻭﱂ ﻳﻨ ﹺﻮ ﺿﺮﳛﻪ ﻭﳓﻮﻩ :ﻓﻬﻲ ﺑﺎﻃﻠﺔ .ﻭﻟﻮ ﺃﻭﺻﻰ ﳌﺴﺠ ﺪ ﺳﻴﺒﲎ :ﱂ ﺗﺼﺢ ،ﻭﺇﻥ ﺑﲏ ﻗﺒﻞ
ﺴﺒﻠ ﹰﺔ.
ﻣﻮﺗﻪ ﺇﻻ ﺗﺒﻌﺎﹰ ،ﻭﻗﻴﻞ ﺗﺒﻄﹸﻞ ﻓﻴﻤﺎ ﻟﻮ ﻗﺎﻝ ﺃﺭﺩﺕ ﲤﻠﻴﻜﻪ ﻭﻛﻌﻤﺎ ﺭ ﺓ ﳓﻮ ﹸﻗﺒﺔ ﻋﻠﻰ ﹶﻗﺒﺮ ﳓﻮ ﻋﺎﱂ ﰲ ﻏﲑ ﻣ
ﺝ ﲜﻬﺔ ﺣﻞ :ﺟﻬﺔ ﺻﻴﺔ .ﻭ ﺧ ﺮ
ﻭﻭﻗﻊ ﰲ ﺯﻳﺎﺩﺍﺕ ﺍﻟﻌﺒﺎﺩﻱ :ﻭﻟﻮ ﺃﻭﺻﻰ ﺑﺄﻥ ﻳﺪﻓﹶﻦ ﰲ ﺑﻴﺘﻪ ﺑﻄﹸﻠﺖ ﺍﻟ ﻮ
ﺝ ﻓﻴﻬﺎ ﻭﻛﺘﺎﺑﺔ ﳓﻮ ﺗﻮﺭﺍ ﺓ ﻭﻋﻠ ﹴﻢ ﻣﺤ ﺮ ﹴﻡ. ﺍﳌﻌﺼﻴﺔ ﻛﻌﻤﺎﺭﺓ ﻛﻨﻴﺴﺔ ﻭﺇﺳﺮﺍ ﹴ
)ﻭ( ﺗﺼﺢ )ﳊﻤﻞ( ﻣﻮﺟﻮ ﺩ ﺣﺎ ﹶﻝ ﺍﻟﻮﺻﻴﺔ ﻳﻘﻴﻨﺎﹰ ،ﻓﺘﺼﺢ ﳊﻤ ﹴﻞ ﺍﻧﻔﺼﻞ ﻭﺑﻪ ﺣﻴﺎﺓ ﻣﺴﺘ ﻘﺮﺓ ﻟﺪﻭﻥ ﺳﺘﺔ
ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﻮﺻﻴﺔ ﺃﻭ ﻷﺭﺑﻊ ﺳﻨﲔ ﻓﺄﻗﻞ ﻭﱂ ﺗﻜﻦ ﺍ ﹶﳌﺮﺃﺓ ﻓﺮﺍﺷﹰﺎ ﻟﺰﻭﺝ ﺃﻭ ﺳﻴﺪ ﻭﺃ ﻣﻜﹶﻦ ﻛﻮ ﹸﻥ ﺍﳊﹶﻤﻞ ﻣﻨﻪ،
ﺸﺒﻬﺔ ﻭﰲ ﺗﻘﺪﻳﺮ ﺍﻟﺰﻧﺎ ﺇﺳﺎﺀَﺓ ﻇﹶﻦ ﺎ .ﻧﻌﻢ :ﻟﻮ ﱂ ﺗﻜ ﻦ ﻓﺮﺍﺷﹰﺎ ﻷﻥ ﺍﻟﻈﺎ ﻫ ﺮ ﻭﺟﻮﺩﻩ ﻋﻨﺪﻫﺎ ﻟﻨ ﺪﺭﺓ ﻭﻁﹾﺀ ﺍﻟ
145
ﺕ ﺍﳌﻮﺻﻲ :ﻷﺎ ﲤﻠﻴﻚ ،ﻭﲤﻠﻴﻚ ﺤﺪﺙ ﻭﺇﻥ ﺣﺪﺙ ﻗﺒﻞ ﻣﻮ ﺻﻴﺔ ﻗﹶﻄﹾﻌﹰﺎ ﻻ ﻟﺤ ﻤ ﹴﻞ ﺳﻴ
ﻗﻂ ﱂ ﺗﺼﺢ ﺍﻟ ﻮ
ﻒ ﻋﻠﻰ ﻣﻦ ﺳﻴﻮﻟﹶﺪ ﻟ ﻪ .ﻧﻌﻢ ،ﺇﻥ ﺟﻌﻞ ﺍﳌﻌﺪﻭ ﻡ ﺗﺒﻌﹰﺎ ﻟﻠﻤﻮﺟﻮ ﺩ ﻛﺄﻥ ﺃﻭﺻﻰ ﺍﳌﻌﺪﻭ ﹺﻡ ﳑﺘﻨﻊ ،ﻓﺄ ﺷﺒﻬﺖ ﺍﻟ ﻮ ﹾﻗ
ﺼ ﺢ ﻷﺣﺪ
ﺙ ﻟﻪ ﻣﻦ ﺍﻷﻭﻻﺩ ﺻﺤﺖ ﳍﻢ ﺗﺒﻌﺎﹰ ،ﻭﻻ ﻟﻐﲑ ﻣﻌﻴﻦ ﻓﻼ ﺗ ﻷﻭﻻ ﺩ ﺯﻳﺪ ﺍﳌﻮﺟﻮﺩﻳﻦ ﻭﻣﻦ ﺳﻴﺤﺪ ﹸ
ﻆ ﺃﻋﻄﻮﺍ ﻫﺬﺍ ﻷﺣﺪﳘﺎ :ﺻﺢ ،ﻷﻧﻪ ﻭﺻﻴﺔ ﺑﺎﻟﺘﻤﻠﻴﻚ ﻣﻦ ﺻﻴﺔ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﺑﻠﻔ ﻫﺬﻳﻦ .ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺑﻠﻔﻆ ﺍﻟﻮ
ﺍﳌﻮﺻﻰ ﺇﻟﻴﻪ.
)ﻭ( ﺗﺼﺢ )ﻟﻮﺍﺭﺙ( ﻟﻠﻤﻮﺻﻲ )ﻣﻊ ﺇﺟﺎﺯﺓ( ﺑﻘﻴﺔ )ﻭﺭﺛﺘﻪ( ﺑﻌ ﺪ ﻣﻮﺕ ﺍﳌﻮﺻﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ
ﺑﺒﻌﺾ ﺍﻟﺜﻠﺚ ﻭﻻ ﺃﺛﺮ ﻹِﺟﺎﺯﻢ ﰲ ﺣﻴﺎﺓ ﺍﳌﻮﺻﻲ :ﺇﺫ ﻻ ﺣ ﻖ ﳍﻢ ﺣﻴﻨﺌﺬ ،ﻭﺍﳊﻴﻠﺔ ﰲ ﺃ ﺧﺬﻩ ﻣﻦ ﻏﲑ ﺗﻮﻗﹼﻒ
ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺃﻥ ﻳﻮﺻﻲ ﻟﻔﻼﻥ ﺑﺄﻟﻒ :ﺃﻱ ﻭﻫﻮ ﺛﻠﺜﻪ ﻓﺄﻗﻞ ﺇﻥ ﺗﱪﻉ ﻟﻮﻟﺪﻩ ﲞﻤﺴﻤﺎﺋﺔ ،ﺃﻭ ﺑﺄﻟﻔﲔ ﻛﻤﺎ ﻫﻮ
ﻇﺎﻫﺮ .ﻓﺈﹺﺫﺍ ﻗﺒﻞ ﻭﺃﺩﻯ ﻟﻺِﺑﻦ ﻣﺎ ﺷﺮﻁ ﻋﻠﻴﻪ .ﺃ ﺧ ﹶﺬ ﺍﻟﻮﺻﻴﺔ ،ﻭﱂ ﻳﺸﺎﺭﹺﻙ ﺑﻘﻴﺔ ﺍﻟ ﻮﺭﺛﺔ ﺍﻹِﺑﻦ ﻓﻴﻤﺎ ﺣﺼﻞ ﻟﻪ.
ﺝ ﻣﻦ ﺍﻟﺜﻠﺚ ﻋﻠﻰ ﹶﻗ ﺪ ﹺﺭ ﺨ ﺮ
ﻒ ﻋﻠﻴﻪ .ﻧﻌﻢ ،ﻟﻮ ﻭﻗﹶﻒ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳ ﺻﻴﺔ ﻟﻪ ﹺﺇﺑﺮﺍﺅﻩ ﻭ ﻫﺒﺘ ﻪ ﻭﺍﻟ ﻮ ﹾﻗ
ﻭﻣﻦ ﺍﻟﻮ
ﺼﺘ ﻪ ﻛﻨﺼﻒ ﻭﺛﻠﺚ ﻟﻐﻮ ﺙ ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﺣ
ﺻﻴﺔ ﻟﻜﻞ ﻭﺍﺭ ﻧﺼﻴﺒﻬﹺﻢ ﻧ ﹶﻔ ﹶﺬ ﻣﻦ ﻏﲑ ﺇﺟﺎﺯﺓ ،ﻓﻠﻴﺲ ﳍﻢ ﻧ ﹾﻘﻀﻪ .ﻭﺍﻟﻮ
ﺼﺘﻪ :ﻛﺄﻥ ﺗﺮﻙ ﺍﺑﻨﲔ ﻭﻗﻨﹰﺎ ﻭﺩﺍﺭﹰﺍ ﻗﻴﻤﺘﻬﻤﺎ ﻷﻧﻪ ﻳﺴﺘﺤﻘﻪ ﺑﻐﲑ ﻭﺻﻴﺔ ،ﻭﻻ ﻳﺄﺛﹶﻢ ﺑﺬﻟﻚ .ﻭﺑﻌﲔ ﻫﻲ ﹶﻗ ﺪ ﺭ ﺣ
ﺠ ﺰ ﻟﻠﻮﺻﻲ ﺃﻥ ﻳﻌﻄﻰ ﻣﻨﻪ ﻼ ﺑﻮﺍﺣ ﺪ ﺻﺤﻴﺤﺔ ﺇﻥ ﺃﺟﺎﺯﺍ .ﻭﻟﻮ ﺃﻭﺻﻰ ﻟﻠﻔﻘﺮﺍﺀ ﺑﺸﻲﺀ ﱂ ﻳ ﺺﻛﹰ ﺳﻮﺍﺀ ،ﻓﺨ
ﺺ ﻋﻠﻴﻪ ﰲ ﺍﻷﻡ ﻭﺇﳕﺎ ﺗﺼﺢ ﺍﻟﻮﺻﻴﺔ )ﺑﺄﻋﻄﻮﻩ ﻛﺬﺍ( ،ﻭﺇﻥ ﱂ ﻳﻘﻞ ﺷﻴﺌﹰﺎ ﻟﻮﺭﺛﺔ ﺍﳌﻴﺖ ،ﻭﻟﻮ ﻓﻘﺮﺍﺀ ﻛﻤﺎ ﻧ
ﻣﻦ ﻣﺎ ﱄ ﺃﻭ ﻭ ﻫﺒﺘﻪ ﻟﻪ ﺃﻭ ﺟ ﻌ ﹾﻠﺘ ﻪ ﻟﻪ )ﺃﻭ ﻫﻮ ﻟﻪ ﺑﻌﺪ ﻣﻮﰐ( ﰲ ﺍﻷﺭﺑﻌﺔ ،ﻭﺫﻟﻚ ﻷﻥ ﺇﺿﺎﻓﺔ ﻛﻞ ﻣﻨﻬﺎ
ﺖ ﻟﻪ( ﺑﻜﺬﺍ ﻭﺇﻥ ﱂ ﻳﻘﻞ ﺑﻌﺪ ﻣﻮﰐ ﻟﻮﺿﻌﻬﺎ ﺷﺮﻋﹰﺎ ﻟﺬﻟﻚ .ﻓﻠﻮ ﺻﻴ ﺻﻴﺔ )ﻭﺑﺄ ﻭ ﺻﻴﺮﺗﻬﺎ ﲟﻌﲎ ﺍﻟ ﻮ ﻟﻠﻤﻮﺕ
ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﳓﻮ ﻭﻫﺒﺘﻪ ﻟﻪ :ﻓﻬﻮ ﻫﺒ ﹰﺔ ﻧﺎ ﹺﺟﺰﺓ ،ﺃﻭ ﻋﻠﻰ ﳓﻮ ﺍﺩﻓﻌﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻣﺎﱄ ﻛﺬﺍ ﺃﻭ ﺃﻋﻄﻮﺍ ﻓﻼﻧﹰﺎ ﻣﻦ
ﺻﻴﺔ ﻭﺍ ﳍﺒﺔ،
ﻣﺎﱄ ﻛﺬﺍ :ﻓﺘﻮﻛﻴﻞ ﻳﺮﺗﻔﻊ ﺑﻨﺤﻮ ﺍﳌﻮﺕ ﻭﻟﻴﺴﺖ ﻛﻨﺎﻳﺔ ﻭﺻﻴﺔ ،ﺃﻭ ﻋﻠﻰ ﺟﻌﻠﺘﻪ ﻟﻪ :ﺍﺣﺘ ﻤ ﹶﻞ ﺍﻟ ﻮ
ﺻﻴ ﹰﺔ ﻟﻠﻔﻘﺮﺍ ِﺀ .ﻗﺎﻝﻓﺈﹺﻥ ﻋﻠﻤﺖ ﻧﻴﺘﻪ ﻷﺣ ﺪﻫﻤﺎ ،ﻭﺇﻻ ﺑﻄﹸﻞ ،ﺃﻭ ﻋﻠﻰ ﺛﻠﺚ ﻣﺎﱄ ﻟﻠﻔﻘﺮﺍﺀ ﱂ ﻳﻜﻦ ﺇﻗﺮﺍﺭﹰﺍ ﻭﻻ ﻭ
ﺻﻴﺔ ،ﺃﻭ ﻋﻠﻰ ﻫﻮ ﻟﻪ ﻓﺈﹺﻗﺮﺍﺭ ،ﻓﺈﹺﻥ ﺯﺍﺩ ﻣﻦ ﻣﺎﱄ ﻓﻜﻨﺎﻳﺔ ﻭﺻﻴﺔ .ﻭﺻﺮﺡ ﲨﻊ ﺷﻴﺨﻨﺎ :ﻭﻳﻈﻬﺮ ﺃﻧﻪ ﻛﻨﺎﻳﺔ ﻭ
ﻂ ﻓﻼﻧﹰﺎ ﺩﻳﲏ ﺍﻟﺬﻱ ﻋﻠﻴﻚ ﺃﻭ ﻓﹶﻔﺮﻗﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﻻ ﻳﻘﹾﺒﻞ ﻗﻮﻟﻪ ﺖ ﻓﺄ ﻋ
ﻣﺘﺄﺧﺮﻭﻥ ﺑﺼﺤﺔ ﻗﻮﻟﻪ ﳌﺪﻳﻨﺔ ﺇﻥ ﻣ
ﰲ ﺫﻟﻚ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺑﻴﻨﺔ ﺑﻪ .ﻭﺗﻨﻌﻘﺪ ﺑﺎﻟﻜﻨﺎﻳﺔ :ﻛﻘﻮﻟﻪ ﻋﻴﻨﺖ ﻫﺬﺍ ﻟﻪ ،ﺃﻭ ﻣﻴﺰﺗﻪ ﻟﻪ ،ﺃﻭ ﻋﺒﺪﻱ ﻫﺬﺍ ﻟﻪ.
ﺻﻴﺔ ﺎ ﻭﻻ ﻑ ﻧﻄ ﹾﻘﹰﺎ ﻫ ﻮ ﺃﻭ ﻭﺍﺭﹺﺛ ﻪ ﺑﻨﻴ ﺔ ﺍﻟ ﻮ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻛﻨﺎﻳﺔ ﻓﺘﻨﻌﻘﺪ ﺎ ﻣﻊ ﺍﻟﻨﻴﺔ ،ﻭﻟﻮ ﻣﻦ ﻧﺎ ﻃ ﹴﻖ ﺇﻥ ﺍﻋﺘﺮ
ﻅ ﺍﳌﺬﻛﻮﺭ ﹶﺓ ﻣﻦ ﺍﳌﻮﺻﻲ )ﻣﻊ ﻗﺒﻮ ﹺﻝ( ﻣﻮﺻﻰ ﻟﻪ )ﻣﻌﲔ( ﺻﻴﱵ ،ﻭﺗﺼﺢ ﺑﺎﻷﻟﹾﻔﺎ ﻳﻜﻔﻲ ﻫﺬﺍ ﺧﻄﻲ ﻭﻣﺎ ﻓﻴﻪ ﻭ
ﺹ( ﻭﻟﻮ ﺑﺘﺮﺍﺥﹴ ،ﻓﻼ ﻳﺼﺢ ﺍﻟﻘﺒﻮ ﹸﻝ ﻛﺎﻟﺮ ﺩ ﻗﺒﻞ ﻣﻮﺕ ﺕ ﻣﻮ ﹴ ﳏﺼﻮﺭ ﺇﻥ ﺗﺄﻫﻞ ،ﻭﺇﻻ ﻓﻨﺤﻮ ﻭﻟﻴﻪ )ﺑﻌﺪ ﻣ ﻮ
ﺍﳌﻮﺻﻲ ،ﻷﻥ ﻟﻠﻤﻮﺻﻲ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻬﺎ .ﻓﻠﻤﻦ ﺭ ﺩ ﻗﺒﻞ ﺍﳌﻮﺕ ﺍﻟﻘﺒﻮﻝ ﺑﻌﺪﻩ ،ﻭﻻ ﻳﺼﺢ ﺍﻟﺮ ﺩ ﺑﻌﺪ ﺍﻟﻘﺒﻮﻝ.
ﺸﺘﺮﻁ ﺍﻟﻘﺒﻮﻝ
ﻭﻣﻦ ﺻﺮﻳﺢ ﺍﻟﺮﺩ :ﺭﺩﺩﺎ ،ﺃﻭ ﻻ ﺃﻗﺒﻠﻬﺎ .ﻭﻣﻦ ﻛﻨﺎﻳﺘﻪ :ﻻ ﺣﺎﺟﺔ ﱄ ﺎ ،ﻭﺃﻧﺎ ﻏﲏ ﻋﻨﻬﺎ ﻭﻻ ﻳ
146
ﰲ ﻏﲑ ﻣﻌﲔ ﻛﺎﻟﻔﻘﺮﺍﺀ ،ﺑﻞ ﺗﻠﺰﻡ ﺑﺎﳌﻮﺕ ،ﻭﳚﻮ ﺯ ﺍ ِﻹﻗﹾﺘﺼﺎ ﺭ ﻋﻠﻰ ﺛﻼﺛ ﺔ ﻣﻨﻬﻢ ،ﻭﻻ ﳚﺐ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻢ.
ﻚ ﻟ ﻪ ﰲ ﺍﳌﻮﺻﻲ ﺑﻪ ﻣﻦ ﺍﳌﻮﺕ :ﻓﻴﺤﻜﻢ ﺑﺘﺮﺗﺐ ﻭﺇﺫﺍ ﹶﻗﹺﺒ ﹶﻞ ﺍﳌﻮﺻﻰ ﻟﻪ ﺑﻌ ﺪ ﺍﳌﻮﺕ ﺑﺄ ﹶﻥ ﺑﻪ ﺃﻱ ﺑﺎﻟﻘﺒﻮﻝ ﺍﳌﻠ
ﻚ ﺣﻴﻨﺌ ﺬ ﻣﻦ ﻭﺟﻮﺏﹺ ﻧ ﹶﻔ ﹶﻘ ﺔ ﻭﻓﻄﹾﺮﺓ ﻭﺍﻟﻔﻮﺯ ﺑﺎﻟﻔﻮﺍﺋﺪ ﺍﳊﺎﺻﻠﺔ ﻭﻏﲑ ﺫﻟﻚ.
ﺃﺣﻜﺎ ﻡ ﺍ ﹸﳌ ﹾﻠ
ﻑ( ﻟﺘ ﻮﻟﱡﺪ ﺍ ﹶﳌﻮﺕ ﻋﻦ
ﺽ ﻣﺨﻮ
ﺻﻴﺔ ﻭﻗﹶﻌﺖ ﰲ ) ﻣ ﺮ ﹴ
ﺻﻴﺔ )ﰲ ﺯﺍﺋ ﺪ ﻋﻠﻰ ﺛﻠﺚ ﰲ( ﻭ )ﻻ( ﺗﺼﺢ ﺍﻟ ﻮ
ﻑ ﻓﺈﹺﻥ
ﺟﻨﺴﻪ ﻛﺜﲑﹰﺍ )ﺇﻥ ﺭﺩﻩ ﻭﺍﺭﹺﺙ( ﺧﺎﺹ ﻣﻄﹾﻠﻖ ﺍﻟﺘﺼﺮﻑ ،ﻷﻧﻪ ﺣﻘﱠﻪ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻏﲑ ﻣﻄﹾﻠ ﹺﻖ ﺍﻟﺘﺼ ﺮ
ﺗ ﻮﱠﻗﻌﺖ ﺃ ﻫﻠﹶﻴﺘﻪ ﻋﻦ ﹸﻗﺮﺏ :ﻭﻗﹶﻒ ﺇﻟﻴﻬﺎ ،ﻭﺇﻻ ﺑ ﹸﻄﻠﹶﺖ ،ﻭﻟﻮ ﺃﺟﺎ ﺭ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﻓﻘﻂ :ﺻ ﺢ ﰲ ﹶﻗﺪﺭ ﺣﺼﺘﻪ
ﺝ
ﻣﻦ ﺍﻟﺰﺍﺋﺪ ﻭﺇﻥ ﺃﺟﺎ ﺯ ﺍﻟﻮﺍﺭﹺﺙ ﺍﻷﻫﻞ ﻓﺈﹺﺟﺎﺯﺗﻪ ﺗﻨﻔﻴ ﹲﺬ ﻟﻠﻮﺻﻴﺔ ﺑﺎﻟﺰﺍﺋﺪ ﻭﺍﳌﺨﻮﻑ :ﻛﹺﺈﺳﻬﺎ ﹴﻝ ﻣﺘﺘﺎﺑﹺﻊ ،ﻭﺧﺮﻭ
ﻀ ﹴﻮ ﺷﺮﻳﻒ ،ﻛﺎﻟ ﹶﻜﺒﹺﺪ ،ﺩﻭﻥ ﺍﻟﺒﻮﺍﺳﲑ ،ﺃﻭ ﺑﻼ ﺍﺳﺘﺤﺎﻟﹶﺔ ،ﻭﺣﻤﻰ ﺍﻟﻄﻌﺎ ﹺﻡ ﺑﹺﺸﺪﺓ ﻭ ﻭﺟﻊ ،ﺃﻭ ﻣﻊ ﺩﻡ ﻣﻦ ﻋ
ﻣﻄﹾﺒﻘﺔ ،ﻭﻛ ﹶﻄ ﹾﻠ ﹺﻖ ﺣﺎﻣﻞ ،ﻭﺇﻥ ﺗ ﹶﻜﺮﺭﺕ ﻭﹺﻻﺩﺎ ،ﻟ ﻌ ﹶﻈ ﹺﻢ ﺧﻄﹶﺮﻩ ،ﻭﻣﻦ ﰒ ﻛﺎﻥ ﻣﻮﺗﻬﺎ ﻣﻨﻪ ﺷﻬﺎﺩ ﹰﺓ ﻭﺑﻘﺎﺀ
ﺐ ﺳﻔﻴﻨﺔ ،ﻭﺇﻥ ﺃﺣﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ ﻭﹶﻗﺮﺏ ﺏ ﺭﻳﺢ ﰲ ﺣ ﻖ ﺭﺍﻛ ﹺ ﺿﻄﺮﺍ ﻣﺸﻴﻤﺔ ﻭﺍﻟﺘﺤﺎ ﻡ ﻗﺘﺎﻝ ﺑﲔ ﻣﺘﻜﺎﻓﺌﲔ ﻭﺍ
ﺏ ﻣﻦ ﺍﻟﺜﻠﺚ .ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﻭ ﺭﹶﺛﺘﻪ ﻣﻦ ﺍﻟﱪ ﻭﺃﻣﺎ ﺯ ﻣ ﻦ ﺍﻟﻮﺑﺎﺀ ﻭﺍﻟﻄﺎﻋﻮﻥ ﻓﺘﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻓﻴﻪ ﳏﺴﻮ
ﺺ ﻣﻨ ﻪ ﺷﻴﺌﹰﺎ) .ﻭﻳﻌﺘﱪ ﻣﻨﻪ( ﺃﻱ ﺍﻟﺜﱡﻠﺚ ﺴ ﻦ ﺃﻥ ﻳﻨ ﻘ
ﺃ ﹾﻏﻨﹺﻴﺎ َﺀ ﺃﻭ ﻓﹸﻘﺮﺍﺀ ﺃﻥ ﻻ ﻳﻮﺻﻲ ﺑﺰﺍﺋ ﺪ ﻋﻠﻰ ﺛﻠﺚ ،ﻭﺍﻷ ﺣ
ﻒ ﻭ ﻫﺒﺔ( ﻭﺇﺑﺮﺍﺀ .ﻭﻟﻮ ﺼﺤﺔ ﺃﻭ ﺍﳌﹶﺮﺽ )ﻭ( ﺗﱪﻉ ﳒﺰ ﰲ ﻣﺮﺿﻪ ) .ﹶﻛﻮﻗ ﺃﻳﻀﹰﺎ ) ﻋﺘ ﻖ ﻋﻠﱢﻖ ﺑﺎ ﹶﳌﻮﺕ( ﰲ ﺍﻟ
ﺐ ﺑﻴﻤﻴﻨﻪ ﻷﻥ ﺍﻟﻌﲔ ﰲ ﻳﺪﻩ .ﻭﻟﻮ ﺐ :ﻫﻞ ﺍ ﳍﺒﺔ ﰲ ﺍﻟﺼﺤﺔ ﺃﻭ ﺍﳌﺮﺽ؟ ﺻﺪﻕ ﺍ ﹸﳌﺘ ﹺﻬ ﺙ ﻭﺍﳌﺘ ﹺﻬ ﺍﺧﺘﻠﻒ ﺍﻟﻮﺍ ﹺﺭ ﹸ
ﺾ ﰲ ﺍﳌﺮﺽ ،ﺍﻋﺘﱪ ﻣﻦ ﺍﻟﺜﻠﺚ .ﺃﻣﺎ ﺍ ﹸﳌﻨﺠﺰ ﰲ ﺻﺤﺘﻪ ﻓﻴﺤﺴﺐ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﻝ، ﺐ ﰲ ﺍﻟﺼﺤﺔ ﻭﹸﺃ ﹾﻗﹺﺒ ﻭ ﻫ
ﺽ ﺗﱪﻋﻪ ﻭﺍﳌﺘﺒﺮﻉ ﻋﻠﻴﻪ ﺷﻔﺎﺀﻩ ﻭﻣﻮﺗﻪ ﺙ ﻣﻮﺗﻪ ﰲ ﻣﺮ ﹴ ﺴﺘ ﻮﻟﹶﺪﺓ ،ﻭﻟﻮ ﺍﺩﻋﻰ ﺍﻟﻮﺍ ﹺﺭ ﹸﻛﺤﺠﺔ ﺍﻹﺳﻼﻡ ،ﻭ ﻋﺘ ﻖ ﺍ ﹸﳌ
ﻑﰲ ﻉ ﺍﻟﺘﺼﺮ ﺽ ﺁﺧﺮ ﺃﻭ ﹾﻓﺠﺄﺓ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﳐﻮﻓﹰﺎ ﺻﺪﻕ ﺍﻟﻮﺍﺭﹺﺙ ﻭﺇﻻ ﻓﺎﻵﺧﺮ .ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﻭﻗﻮ ﹺ ﻣﻦ ﻣﺮ ﹴ
ﺍﻟﺼﺤﺔ ﺃﻭ ﰲ ﺍﳌﺮﺽ ،ﺻﺪﻕ ﺍ ﹸﳌﺘﱪﻉ ﻋﻠﻴﻪ ،ﻷﻥ ﺍﻷﺻﻞ ﺩﻭﺍﻡ ﺍﻟﺼﺤﺔ ،ﻓﺈﹺﻥ ﺃﻗﺎﻣﺎ ﺑﻴﻨﺘﲔ ﹸﻗﺪﻣﺖ ﺑﻴﻨﺔ
ﺍﳌﺮﺽ.
ﺼﺔ ﻛﻞ ﺩﺍ ﹴﺭ ﻋﻠﻰ ﻋﺪ ﺩ ﺳﻜﺎﺎ، ﺴ ﻢ ﺣ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﻭﺻﻰ ﳉﲑﺍﻧﻪ ﻓﻸﺭﺑﻌﲔ ﺩﺍﺭﹰﺍ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﹶﻓﻴ ﹾﻘ ِ
ﺙ ﻳﻌﺮﻑ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ ﻗﻮﺓ ﺃﻭ ﺿﺪﻫﺎ ﻭﺍﳌﺮﻭﻱ ﺻﺤﺔ ﻭﺿﺪﻫﺎ ،ﻭﻣﻔﺴﺮ ﻳﻌﺮﻑ ﻣﻌﲎ ﺃﻭ ﻟﻠﻌﻠﻤﺎ ِﺀ ﻓﻠﻤﺤ ﺪ
ﺼﹰﺎ ﻭﺍ ﺳﺘﻨﺒﺎﻃﹰﺎ .ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻣﻦ ﺣﺼﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛ ﱢﻞ ﺁﻳﺔ ﻭﻣﺎ ﺃﺭﻳﺪ ﺎ ،ﻭﻓﻘﻴ ﻪ ﻳﻌﺮﻑ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻧ
ﻱ ﻭﻣﺘﻜﻠﱢﻢ ﻭﻳﻜﻔﻲ ﺛﻼﺛﺔ ﻣﻦ ﰲ ﻭﹸﻟ ﻐ ﹺﻮ ﻱ ﻭﺻﺮ ﹲ ﺍﻟﻔﻘﻪ ،ﲝﻴﺚ ﻳﺘﺄﻫﻞ ﺑﻪ ﻟﻔﻬﻢ ﺑﺎﻗﻴﻪ ،ﻭﻟﻴﺲ ﻣﻨﻬﻢ ﳓﻮ
ﻂ ﺇﹺﻻ ﻣﻦ ﺺ ﺑﺎﻟ ﹸﻔﻘﹾﻬﺎﺀ ،ﺃﻭ ﻟﻠ ﹸﻘﺮﺍ ِﺀ ﱂ ﻳ ﻌ ﹶ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﺑﻌﻀﻬﺎ .ﻭﻟﻮ ﺃﻭﺻﻰ ﻷﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺍﺧﺘ
ﺴﻠﻤﲔ ﻓﻤﻦ ﺻﺮﻑ ﻟ ﻌﺒﺎ ﺩ ﺍﻟ ﻮﺛﹶﻦ ،ﻓﺈﻥ ﻗﺎﻝ ﻣﻦ ﺍﳌ ﺱ ﺤﻔﹶﻆ ﻛ ﱠﻞ ﺍﻟﻘﹸﺮﺁﻥ ﻋﻦ ﹶﻇﻬﺮ ﹶﻗﻠﹾﺐ ،ﺃﻭ َﻷ ﺟ ﻬ ﹺﻞ ﺍﻟﻨﺎ ﹺ ﻳ
ﺏ ﺯﻳﺪ ﻛ ﱡﻞ ﻗﺮﻳﺐ ،ﻭﺇﻥ ﺻﻴﺔ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭ ﻋ ﹶﻜﺴﻪ ،ﻭﻳ ﺪﺧﻞ ﰲ ﺃﻗﺎ ﹺﺭ ﹺ ﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻳ ﺪﺧﻞ ﰲ ﻭ ﺴ ﻳ
ﺻﻴﺔ ﺍ ﹸﳌ ﻌﻠﱠﻘﺔ ﺑﺎﳌﻮﺕ( ﻭ ﻣﹾﺜﻠﹸﻬﺎ
ﺏ ﻧﻔﺴﻪ ﻭﺭﺛﺘﻪ )ﻭﺗﺒ ﹸﻄ ﹸﻞ ﺍﻟ ﻮ
ﻛﺎﻥ ﺑﻌﺪ ،ﻻ ﺃﺻﻞ ﻭﻓﺮﻉﹴ ،ﻭﻻ ﺗ ﺪﺧﻞ ﰲ ﺃﻗﺎ ﹺﺭ ﹺ
147
ﻉ ﻓﻴﻬﺎ ،ﻛﺎ ﳍﺒﺔ ،ﻗﺒﻞ ﻉ ﻋﱢﻠ ﻖ ﺑﺎﳌﻮﺕ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻌﻠﻴﻖ ﰲ ﺍﻟﺼﺤﺔ ﺃﻭ ﺍﳌﺮﺽ ،ﻓﻠﻠﻤﻮﺻﻲ ﺍﻟﺮﺟﻮ ﺗﺒ ﺮ
ﺻﻴﺔ
ﺍﻟ ﹶﻘﺒﺾ ،ﺑﻞ ﺃﻭﱃ .ﻭﻣﻦ ﰒ ﱂ ﻳﺮﺟﻊ ﰲ ﺗﱪﻉ ﳒ ﺰ ﻩ ﰲ ﻣ ﺮﺿﻪ ،ﻭﺇﻥ ﺍﻋﺘﺒﺮ ﻣﻦ ﺍﻟﺜﻠﺚ )ﺑﺮﺟﻮﻉ( ﻋﻦ ﺍﻟ ﻮ
ﺤ ﹸﺔ ﺗﻌﻠﻴ ﹺﻖ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ ﻋﻠﻰ ﺷﺮﻁ ﻟﺠﻮﺍ ﹺﺯ
ﺻ)ﺑﻨﺤﻮ ﻧﻘﻀﺘﻬﺎ( ،ﻛﺄﺑ ﹶﻄ ﹾﻠﺘﻬﺎ ﺃﻭ ﺭ ﺩ ﺩﺗﻬﺎ ﺃﻭ ﹶﺃ ﺯﹾﻟﺘﻬﺎ .ﻭﺍﻷﻭﺟﻪ
ﺻﻴﺔ ﺃﻡﺙ ﻋﲏ ،ﺳﻮﺍﺀ ﺃﻧﺴِﻲ ﺍﻟ ﻮ ﺍﻟﺘﻌﻠﻴﻖ ﻓﻴﻬﺎ ،ﻓﺄﻭﱃ ﰲ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻬﺎ )ﻭ( ﺑﻨﺤﻮ )ﻫﺬﺍ ﻟﻮﺍﺭﹺﺛﻲ( ﺃﻭ ﻣﲑﺍ ﹲ
ﹶﺫ ﹶﻛﺮﻫﺎ.
)ﻭﺳﺌﻞ( ﺷﻴﺨﻨﺎ ﻋﻤﺎ ﻟﻮ ﺃﻭﺻﻰ ﻟﻪ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﺇﻻ ﹸﻛﺘﺒﻪ ،ﰒ ﺑﻌﺪ ﻣﺪﺓ ﺃﻭﺻﻰ ﻟﻪ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻭﱂ
ﺺ ﰲ ﺇﺧﺮﺍﺝ ﻳﺴﺘﺜ ﹺﻦ :ﻫﻞ ﻳﻌﻤﻞ ﺑﺎﻷﻭﱃ ﺃﻭ ﺑﺎﻟﺜﺎﻧﻴﺔ؟) .ﻓﺄﺟﺎﺏ( ﺑﺄﻥ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺍﻟﻌﻤﻞ ﺑﺎﻷﻭﱃ ،ﻷﺎ ﻧ
ﺍﻟﻜﺘﺐ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﳏﺘﻤﻠﺔ ﺇﻧﻪ ﺗﺮﻙ ﺍﻹِﺳﺘﺜﻨﺎﺀ ﻓﻴﻬﺎ ﻟﺘﺼﺮﳛﻪ ﺑﻪ ﰲ ﺍﻷﻭﱃ ،ﻭﺃﻧﻪ ﺗﺮﻛﻪ ﺇﺑﻄﺎ ﹰﻻ ﻟﻪ ،ﻭﺍﻟﻨﺼﺐ
ﺱ(ﺽ ﻋﻠﻴﻪ( ﻭﺗﻮﻛﻴ ﹴﻞ ﻓﻴﻪ( ﻭ( ﳓﻮ )ﻏﺮﺍ ﹺ ﻣﻘ ﺪ ﻡ ﻋﻠﻰ ﺍﶈﺘﻤﻞ )ﻭ( ﺑﻨﺤﻮ )ﺑﻴﻊ ﻭ ﺭﻫﻦ( ﻭﻟﻮ ﺑﻼ ﻗﺒﻮ ﹴﻝ )ﻭﻋﺮ ﹴ
ﻉﺺ ﺍﻟﺮﺟﻮ ﺾ ﺍﻷ ﺭﺽﹺ ،ﺍ ﺧﺘ ﺱ ﹺﺑﺒ ﻌ ﹺ
ﺺ ﻧﺤﻮ ﺍﻟﻐﺮﺍ ﹺ ﺽ ﺃﻭﺻﻰ ﺎ ،ﲞﻼﻑ ﺯ ﺭﻋﻪ ﺑﹺﻬﺎ .ﻭﻟﻮ ﺍ ﺧﺘ ﰲ ﺃﺭ ﹴ
ﺻﻴﺔ ﺇﻥ ﻛﺎ ﹶﻥ ﻟﻐﺮﺽ .ﻭﻟﻮ ﺃﻭﺻﻰ ﺑﺸﻲﺀ ﻟﺰﻳﺪ ﰒ ﺃﻭﺻﻰ ﺑﻪ ﲟﺤﻠﱢﻪ .ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻧﻜﺎ ﺭ ﺍﳌﻮﺻﻲ ﺍﻟﻮ
ﻟﻌﻤﺮﻭ ،ﻓﻠﻴﺲ ﺭﺟﻮﻋﺎﹰ ،ﺑﻞ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﲔ .ﻭﻟﻮ ﺃﻭﺻﻰ ﺑﻪ ﻟﺜﺎﻟﺚ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﺃﺛﻼﺛﺎﹰ ،ﻭﻫﻜﺬﺍ .ﻗﺎﻟﻪ
ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺞ .ﻭﻟﻮ ﺃﻭﺻﻰ ﻟﺰﻳﺪ ﲟﺎﺋﺔ ﰒ ﲞﻤﺴﲔ ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﲬﺴﻮﻥ ،ﻟﺘﻀﻤﻦ ﺍﻟﺜﺎﻧﻴﺔ
ﻉ ﻋﻦ ﺑﻌﺾ ﺍﻷﻭﱃ ،ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ. ﺍﻟﺮﺟﻮ
ﻒ ﻭﻏﲑﹺﻩ، ﺤ ﺼﻒ ﳌ
ﺻ ﺪﹶﻗ ﹲﺔ( ﻋﻨﻪ ،ﻭ ﻣﻨﻬﺎ ﻭﻗ
ﺙ ﻭ ﹶﻏﻴ ﹺﺮ ﻩ )
)ﻣﻄﻠﺐ(ٌ :ﰲ ﺍﻹِﻳﺼﺎﺀ )ﻭﺗﻨ ﹶﻔ ﻊ ﻣﻴﺘﹰﺎ( ﻣ ﻦ ﻭﺍ ﹺﺭ
ﺠ ﹴﺮ ﻣﻨ ﻪ ﰲ ﺣﻴﺎﺗﻪ ﺃﻭ ﻣﻦ ﻏﲑﻩ ﻋﻨﻪ ﺑﻌﺪ ﻣﻮﺗﻪ )ﻭﺩﻋﺎﺀ( ﻟ ﻪ ﺇﺟﻤﺎﻋﹰﺎ. ﺱ ﺷ ﺠﺪ ،ﻭ ﺣ ﹾﻔ ﹺﺮ ﹺﺑﹾﺌﺮﹴ ،ﻭ ﹶﻏ ﺮ ﹺ
ﺴﹺ
ﻭﺑﻨﺎ ُﺀ ﻣ
ﻭﺻ ﺢ ﰲ ﺍﳋﱪ "ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻓﻊ ﺩﺭﺟﺔ ﺍﻟﻌﺒﺪ ﰲ ﺍﳉﻨﺔ ﺑﺎﺳﺘﻐﻔﺎﺭ ﻭﻟﺪﻩ ﻟﻪ" ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﺃﻥ ﻟﻴﺲ
ﺼﺪﻕ. ﻟﻺِﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ{ ﻋﺎﻡ ﳐﺼﻮﺹ ﺑﺬﻟﻚ ﻭﻗﻴﻞ ﻣﻨﺴﻮﺥ .ﻭﻣﻌﲎ ﻧﻔﻌﻪ ﺑﺎﻟﺼﺪﻗﺔ ﺃﻧﻪ ﻳﺼ ﲑ ﻛﹶﺄﻧ ﻪ ﺗ
ﺴ ﻦ ﻟﻪ
ﻕ ﺃﻳﻀﹰﺎ .ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻳ ﺐ ﺍﳌﺘﺼ ﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻭﺍﺳﻊ ﻓﻀﻞ ﺍﷲ ﺃﻥ ﻳﺜﻴ
ﺺ ﻣﻦ ﹶﺃﺟﺮ ﻩ ﺷﻴﺌﹰﺎ .ﻭﻣﻌﲎ ﻧ ﹾﻔﻌﻪ ﺑﺎﻟﺪﻋﺎﺀ ،ﺣﺼﻮ ﹸﻝ ﻧﻴﺔ ﺍﻟﺼﺪﻗﺔ ﻋﻦ ﺃﺑﻮﻳﻪ ﻣﺜﻼﹰ ،ﻓﺈﹺﻧﻪ ﺗﻌﺎﱃ ﻳﺜﻴﺒﻬﻤﺎ ﻭﻻ ﻳﻨ ﻘ
ﺲ ﺍﻟﺪﻋﺎ ِﺀ ﻭﺛﻮﺍﺑﻪ ﻓﻬﻮ ﻟﻠﺪﺍﻋﻲ، ﺍ ﹶﳌﺪﻋ ﻮ ﺑﹺﻪ ﹶﻟ ﻪ ﺇﺫﺍ ﺍ ﺳﺘﺠﻴﺐ ،ﻭﺍ ﺳﺘﺠﺎﺑﺘ ﻪ ﻣﺤﺾ ﻓﻀ ﹲﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ .ﺃﻣﺎ ﻧﻔ
ﻷﻧﻪ ﺷﻔﺎﻋﺔ ﹶﺃ ﺟﺮﻫﺎ ﻟﻠﺸﺎﻓﻊﹺ ،ﻭﻣﻘﺼﻮﺩﻫﺎ ﻟﻠ ﻤﺸﻔﻮﻉ ﻟﻪ .ﻧﻌﻢ ،ﺩﻋﺎ ُﺀ ﺍﻟﻮﻟﺪ ﳛﺼﻞ ﺛﹶﻮﺍﺑﻪ ،ﻧﻔﺴﻪ ﻟﻠﻮﺍﻟﺪ
ﺍﳌﻴﺖ ،ﻷﻥ ﻋﻤﻞ ﻭﻟﺪﻩ ﻟﺘﺴﺒﺒﻪ ﰲ ﻭﺟﻮﺩﻩ ﻣﻦ ﲨﻠﺔ ﻋﻤﻠﻪ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺧﱪ "ﻳﻨﻘﻄﻊ ﻋﻤﻞ ﺍﺑﻦ ﺁﺩﻡ ﺇﻻ
ﻣﻦ ﺛﻼﺙ" ﰒ ﻗﺎﻝ" :ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ،ﺃﻱ ﻣﺴﻠﻢ ،ﻳﺪﻋﻮ ﻟﻪ" ﲪﻞ ﺩﻋﺎﺀﻩ ﻣﻦ ﻋﻤﻞ ﺍﻟﻮﺍﻟﺪ .ﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻘﺪ
ﺾﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ :ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻻ ﻳﺼﻞ ﺛﻮﺍﺎ ﺇﱃ ﺍﳌﻴﺖ .ﻭﻗﺎﻝ ﺑﻌ
ﺼﺪﻩ ﺎ ،ﻭﻟﻮ ﺑﻌﺪﻫﺎ ،ﻭﻋﻠﻴﻪ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﻭﺍ ﺧﺘﺎ ﺭ ﻩ ﻛﺜﲑﻭﻥ ﻣﻦ ﺠﺮﺩ ﻗ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺼﻞ ﺛﻮﺍﺑﻬﺎ ﻟﻠﻤﻴﺖ ﲟ
ﺾ ﺍﻟﻘﹸﺮﺁﻥ ﺇﹺﺫﺍ ﻗﹶﺼﺪ ﺑﻪ
ﺃﺋ ﻤﺘﻨﺎ ،ﻭﺍ ﻋﺘ ﻤ ﺪ ﻩ ﺍﻟﺴﺒﻜﻲ ﻭﻏﲑﹺﻩ ،ﻓﻘﺎﻝ :ﻭﺍﻟﺬﻱ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﳋﱪ ﺑﺎ ِﻹ ﺳﺘﻨﺒﺎﻁ ﺃﻥ ﺑﻌ
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ﻧ ﹾﻔ ﻊ ﺍﳌﻴﺖ ﻧ ﹶﻔ ﻌ ﻪ ﻭﺑﲔ ﺫﻟﻚ ،ﻭﲪﻞ ﲨﻊ ﻋﺪﻡ ﺍﻟﻮﺻﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻗﺮﺃ ﻻ ﲝﻀﺮ ﺓ ﺍ ﹶﳌﻴﺖ
ﺺ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻷﺻﺤﺎﺏ ﻋﻠﻰ ﻧﺪﺏ ﻗﺮﺍﺀ ﺓ ﻣﺎ ﻉ .ﻭﻗﺪ ﻧ ﺏ ﻗﺮﺍ َﺀﺗﻪ ﻟﻪ ﺃﻭ ﻧﻮﺍ ﻩ ﻭﱂ ﻳﺪ ﻭﱂ ﻳﻨ ﹺﻮ ﺍﻟﻘﺎﺭﻱﺀ ﺛﻮﺍ
ﺖ ﺗﻨﺎﹶﻟ ﻪ ﺑ ﺮ ﹶﻛ ﹸﺔ ﺍﻟﻘﺮﺍﺀﺓ :ﻛﺎﳊ ﻲ
ﺗﻴﺴﺮ ﻋﻨﺪ ﺍﳌﻴﺖ ﻭﺍﻟﺪﻋﺎ ِﺀ ﻋ ﹾﻘﺒﻬﺎ ،ﺃﻱ ﻷﻧﻪ ﺣﻴﻨﺌ ﺬ ﺃﺭﺟﻰ ﻟﻺِﺟﺎﺑﺔ ،ﻭﻷﻥ ﺍ ﹶﳌﻴ
ﺍﳊﺎﺿﺮ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :ﻭﻳﻨﺒﻐﻲ ﺍﳉ ﺰ ﻡ ﺑﻨﻔﹾﻊ" :ﺍﻟﻠﻬﻢ ﺃﻭﺻﻞ ﺛﻮﺍﺏ ﻣﺎ ﻗﺮﺃﹶﺗﻪ" ﺃﻱ ﻣﺜﻠﻪ ،ﻓﻬﻮ ﺍﳌﺮﺍﺩ ،ﻭﺇﻥ
ﱂ ﻳﺼﺮﺡ ﺑﻪ ﻟﻔﻼﻥ ،ﻷﻧﻪ ﺇﺫﺍ ﻧﻔﻌﻪ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻲ ﻓﻤﺎﻟﻪ ﺃﻭﱃ .ﻭﳚﺮﻱ ﻫﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﻣﻦ
ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑﳘﺎ.
ﺑﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ
ﺽ ﹸﻟ ﻐ ﹶﺔ ﺍﻟﺘﻘﹾﺪﻳﺮ ،ﻭ ﺷﺮﻋﹰﺎ ﻫﻨﺎ ﺴ ﻤ ﹶﺔ ﺍﳌﻮﺍﺭﻳﺚ ﺟﻤﻊ ﻓﹶﺮﻳﻀﺔ ،ﲟ ﻌﻨﻰ ﻣﻔﹾﺮﻭﺿﻪ .ﻭﺍﻟ ﹶﻔ ﺮ ﺃﻱ ﻣﺴﺎﺋﻞﹶ ﻗ
ﺐ ﻣ ﹶﻘ ﺪ ﺭ ﻟﻠﻮﺍﺭﹺﺙ ،ﻭ ﻫ ﻮ ﻣ ﻦ ﺍﻟﺮﺟﺎ ﹺﻝ ﻋﺸﺮﺓ :ﺍﺑﻦ ،ﻭﺍﺑﻨﻪ ،ﻭﺃﺏ ،ﻭﺃﺑﻮﻩ ،ﻭﺃﺥ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﺍﺑﻨﻪ ،ﺇﻻ ﻣﻦ ﻧﺼﻴ
ﺝ ﻭﺫﻭ ﻭﻻ ٍﺀ .ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺗﺴﻊ :ﺑﻨﺖ ،ﻭﺑﻨﺖ ﺍﺑﻦ ،ﻭﺃﻡ ،ﻭﺟﺪﺓ، ﺍﻷﻡ ،ﻭﻋﻢ ،ﻭﺍﺑﻨﻪ ،ﺇﻻ ﻟﻸﻡ ،ﻭﺯﻭ
ﺻ ﹸﻞ ﺍﳌ ﹾﺬﻫﺐ ﺃﻧﻪ ﻻ ﻳ ﻮﺭﺙ ﺫﻭﻭ ﺍﻷﺭﺣﺎﻡ ،ﻭﻻ ﺕ ﻭﻻﺀً ،ﻭﻟﻮ ﹶﻓ ﹶﻘ ﺪ ﺍﻟ ﻮ ﺭﺛﹶﺔ ﻛﻠﱡﻬﻢ ﻓﹶﺄ
ﻭﺃﺧﺖ ،ﻭﺯﻭﺟ ﹲﺔ ﻭﺫﺍ
ﻀ ﹶﻞﺖ ﺍﳌﺎﻝ ،ﰒ ﺇﻥ ﱂ ﻳﻨﺘ ﻈ ﻢ ﺍﳌﺎﻝ ﺭ ﺩ ﻣﺎ ﹶﻓ ﻳ ﺮ ﺩ ﻋﻠﻰ ﺃ ﻫ ﹺﻞ ﺍﻟ ﹶﻔﺮﺽ ﻓﻴﻤﺎ ﺇﹺﺫﺍ ﻭ ﹺﺟ ﺪ ﺑﻌﻀﻬﻢ ،ﺑﻞ ﺍﳌﺎﻝ ﻟﺒﻴ
ﻋﻨﻬﻢ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﻏﲑ ﺍﻟﺰﻭﺟﲔ ﺑﻨﺴﺒﺔ ﺍﻟﻔﺮﻭﺽ ،ﰒ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ،ﻭﻫﻢ ﺃﺣﺪ ﻋﺸﺮ :ﻭﻟﺪ ﺑﻨﺖ ،ﻭﺃﺧﺖ،
ﺽ(
ﻭﺑﻨﺖ ﺃﺥ ،ﻭﻋ ﻢ ﻭﻋ ﻢ ﻷﻡ ،ﻭﺧﺎﻝ ،ﻭﺧﺎﻟﺔ ،ﻭﻋﻤﺔ ،ﻭﺃﺑﻮ ﺃﻡ ،ﻭﺃ ﻡ ﺃﰊ ﺃﻡ ،ﻭﻭﻟﺪ ﺃﺥ ﻷ ﻡ) .ﺍﻟﻔﺮﻭ
ﺽ ﺃﺭﺑﻌﺔ ﺏ ﺍﷲ( ﺳﺘﺔ :ﺛﻠﺜﺎﻥ ،ﻭﻧﺼﻒ ،ﻭﺭﺑﻊ ،ﻭﲦﻦ ﻭﺛﻠﺚ ،ﻭﺳﺪﺱ .ﻓﺎﻝ )ﺛﹸﻠﺜﺎ ﹸﻥ( ﹶﻓ ﺮ ﺍﳌﹸﻘ ﺪﺭﺓ )ﰲ ﻛﺘﺎ ﹺ
)ﻻﺛﻨﲔ( ﻓﺄﻛﺜﹶﺮ) ،ﻣﻦ ﹺﺑﻨﺖ ،ﻭﺑﻨﺖ ﺍﺑﻦ ،ﻭﺃﺧﺖ ﻷﺑﻮﻳﻦ ،ﻭﻷﺏ ،ﻭﻋﺼﺐ ﻛﻼ( ﻣﻦ ﺍﻟﺒﻨﺖ ﻭﺑﻨﺖ
ﺖ ﻭﻻ ﺍﻷﺑﻮﻳﻦ ،ﻭﺍﻷﺧﺖ ﻷﺑﻮﻳﻪ ﺃﻭ ﻷﺏ )ﺃﺥ ﺳﺎﻭﻯ( ﻟﻪ ﰲ ﺍﻟﺮﺗﺒﺔ ﻭﺍ ِﻹﺩﻻﺀ ،ﻓﻼ ﻳﻌﺼﺐ ﺍﺑ ﻦ ﺍﻹِﺑ ﹺﻦ ﺍﻟﺒﻨ
ﺥ ﻷﺑﻮﻳﻦ ﺍﻷﺧﺖ ﻷﺏ ﻭﻻ ﺍﻷﺥ ﻷﺏ ﺍﺑﻦ ﺍﺑﻦ ﺍﻻﺑﻦ ﺑﻨﺖ ﺍﺑﻦ ﻟ ﻌﺪﻡ ﺍﳌﹸﺴﺎﻭﺍﺓ ﰲ ﺍﻟﺮﺗﺒﺔ .ﻭﻻ ﻳﻌﺼﺐ ﺍﻷ
ﺍﻷﺧﺖ ﻷﺑﻮﻳﻦ ﻟﻌﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻹِﺩﻻﺀ ،ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﰲ ﺍﻟﺮﺗﺒﺔ) ،ﻭ( ﻋﺼﺐ )ﺍ ُﻷﺧﺮﻳﻴﻦ( ﺃﻱ ﺍﻷﺧﺖ
ﻷﺑﻮﻳﻦ ﺃﻭ ﻷﺏ )ﺍﻷﻭﻟﻴﺎﻥ( ﻭﳘﺎ ﺍﻟﺒﻨﺖ ﻭﺑﻨﺖ ﺍﻻﺑﻦ .ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻷﺧﺖ ﻷﺑﻮﻳﻦ ﺃﻭ ﻷﺏ ﻣﻊ ﺍﻟﺒﻨﺖ ﺃﻭ
ﺴﻘﹸﻂ ﺴﻘﹸﻂ ﺃﺧﺖ ﻷﺑﻮﻳﻦ ﺍ ﺟﺘﻤﻌﺖ ﻣﻊ ﺑﻨﺖ ﺃﻭ ﺑﻨﺖ ﺍﺑﻦ ﺃﺧﹰﺎ ﻷﺏ ،ﻛﻤﺎ ﻳ ﺑﻨﺖ ﺍﻻﺑﻦ ﺗﻜﻮﻥ ﻋﺼﺒﺔ ،ﻓﺘ
ﺍﻷﺥ ﻷﺏ )ﻭﻧﺼﻒ( ﻓﺮﺽ ﲬﺴﺔ )ﳍﻦ( ﺃﻱ ﳌﻦ ﺫﻛﺮﻧﺎ ﺣﺎﻝ ﻛﻮﻧﹺﻬﻦ )ﻣﻨﻔﺮﺩﺍﺕ( ﻋﻦ ﺃﺧﻮﺍﺗﻬ ﻦ ﻭﻋﻦ
ﺽ ﺍﺛﻨﲔ )ﻟﻪ( ﺃﻱ ﻟﻠﺰﻭﺝ ﺼﺒﹺﻬﻦ) ،ﻭﻟﺰﻭﺝ ﻟﻴﺲ ﻟﺰﻭﺟﺘﻪ ﻓﹶﺮﻉ( ﻭﺍﺭﺙ ،ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ )ﻭﺭﺑﻊ( ﹶﻓ ﺮ ﹺ ﻣ ﻌ
)ﻣﻌﻪ( ﺃﻱ ﻣﻊ ﻓﺮﻋﻬﺎ) ،ﻭ( ﺭﺑﻊ )ﳍﺎ( ﺃﻱ ﻟﺰﻭﺟﺔ ﻓﺄﻛﺜﺮ )ﺩﻭﻧﻪ( ﺃﻱ ﺩﻭ ﹶﻥ ﹶﻓﺮﻉ ﻟﻪ) ،ﻭﲦﻦ ﳍﺎ( ﺃﻱ ﻟﻠﺰﻭﺟﺔ
)ﻣﻌﻪ( ﺃﻱ ﻣﻊ ﻓﺮﻉ ﻟﺰﻭﺟﻬﺎ) ،ﻭﺛﻠﺚ ﻓﺮﺽ ﺍﺛﻨﲔ ﻷ ﻡ ﻟﻴﺲ ﳌﻴﺘﻬﺎ ﻓﺮﻉ( ﻭﺍﺭﺙ )ﻭﻻ ﻋﺪﺩ( ﺍﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ
)ﻣﻦ ﺇﺧﻮﺓ( ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ) ،ﻭﻟﻮﻟﺪﻳﻬﺎ( ﺃﻱ ﻭﻟﺪﻱ ﺃ ﻡ ﻓﺄﻛﺜﺮ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ )ﻭﺳﺪﺱ(
149
ﺕ ﺍﺛﻨﺎ ﹲﻥ ﻓﺄﻛﺜ ﺮﺏ ﻭﺟ ﺪ ﳌﻴﺘﻬﻤﺎ ﻓﺮﻉ( ﻭﺍﺭﹺﺙ )ﻭﺃ ﻡ ﳌﻴﺘﻬﺎ ﺫﻟﻚ ﺃﻭ ﻋﺪ ﺩ ﻣﻦ ﺇﺧﻮ ﺓ( ﻭﺃﺧﻮﺍ ﺽ ﺳﺒﻌﺔ ) َﻷ ﹴﹶﻓ ﺮ
)ﻭﺟﺪﺓ( ﺃ ﻡ ﺃﺏ ﻭﺃ ﻡ ﺃﻡ ،ﻭﺇﻥ ﻋﻠﺘﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﻬﺎ ﻭﻟﺪ ﺃﻡ ﻻ .ﻫﺬﺍ ﺇﻥ ﱂ ﺗﺪﻝ ﹺﺑﺬﹶﻛﺮ ﺑﻴﻦ ﺃﹸﻧﺜﻴﻴﻦ ،ﻓﹺﺈﻥ
ﺃﺩﻟﺖ ﺑﻪ ﻛﺄﻡ ﺃﰊ ﺃ ﻡ ﱂ ﺗﺮﺙ ﲞﺼﻮﺹ ﺍﻟﻘﺮﺍﺑﺔ ،ﻷﺎ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ )ﻭﺑﻨﺖ ﺍﺑﻦ ﻓﺄﻛﺜﺮ ﻣﻊ ﺑﻨﺖ ﺃﻭ
ﺖ ﻓﺄﻛﺜﺮ ﻷﺏ ﻣﻊ ﺃﺧﺖ ﻷﺑﻮﻳﻦ ،ﻭﻭﺍﺣﺪ ﻣﻦ ﻭﻟﺪ ﺃ ﻡ( ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ﺖ ﺍﺑ ﹴﻦ ﺃﻋﻠﻰ( ﻣﻨﻬﺎ )ﻭﺃﺧ ﺑﻨ
ﺏﺽ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰ ﻭﺟﺔ )ﻷ ﻡ ﻣﻊ ﺃﺣﺪ ﺯﻭﺟﲔ ﻭﺃﺏ( ،ﻻ ﺛﻠﺚ ﺍﳉﻤﻴﻊ ﻟﻴﹶﺄ ﺧ ﹶﺬ ﺍﻷ ﻕ( ﺑﻌ ﺪ ﹶﻓ ﺮ ﹺ
ﺚ ﺑﺎ ﹴ
)ﻭﺛﻠ ﹲ
ﺏ ﺍﺛﻨﺎﻥ ،ﻭﻟﻸﻡ ﻸ ﹺ ﻣﺜﻠﻲ ﻣﺎ ﺗﺄﺧﺬﻩ ﺍﻷﻡ .ﻓﺈﹺﻥ ﻛﺎﻧﺖ ﻣﻊ ﺯﻭﺝ ﻭﺃﺏ ﻓﺎﳌﺴﺄﻟﺔ ﻣﻦ ﺳﺘﺔ ،ﻟﻠﺰﻭﺝ ﺛﻼﹶﺛﺔﹸ ،ﻭﻟ َ
ﺏ ﺍﺛﻨﺎﻥ. ﻭﺍﺣﺪ .ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻊ ﺯﻭﺟ ﺔ ﻭﺃﺏ ﻓﺎﳌﺴﺄﻟﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ،ﻟﻠﺰﻭﺟﺔ ﻭﺍﺣﺪ ،ﻭﻟﻸ ﻡ ﻭﺍﺣﺪ ،ﻭﻟﻸ ﹺ
ﻭﺍ ﺳﺘﺒﻘﻮﺍ ﻓﻴﻬﻤﺎ ﻟﻔﻆ ﺍﻟﺜﻠﺚ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻷﺩﺏ ﰲ ﻣﻮﺍﻓﻘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻭﺭﺛﻪ ﺃﺑﻮﺍﻩ ﻓﻸﻣﻪ ﺍﻟﺜﻠﺚ{ ﻭﺇﻻ
ﺐ ﻭﻟﺪ ﺍﺑﻦ ﺑﺎﺑﻦ ﺃﻭ ﺍﺑﻦ ﺍﺑﻦ ﺃﻗﺮﺏ ﻣﻨﻪ ،ﻭ( ﺠ ﺤ ﻓﻤﺎ ﺗﺄﺧﺬﻩ ﺍﻷﻡ ﰲ ﺍﻷﻭﱃ ﺳﺪﺱ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺭﺑﻊ) .ﻭﻳ
ﳛﺠﺐ )ﺟ ﺪ ﺑﺄﺏ ،ﻭ( ﲢﺠﺐ )ﺟﺪﺓ ﻷ ﻡ ﺑﺄ ﻡ( ﻷﺎ ﺃﺩﻟﺖ ﺎ) ،ﻭ( ﺟﺪﺓ )ﻷﺏ ﺑﺄﺏ( ﻷﺎ ﺃﺩﻟﺖ ﺑﻪ،
)ﻭﺃ ﻡ ﺑﺎﻹِﲨﺎﻉ) .ﻭ( ﳛﺠﺐ )ﺃﺥ ﻷﺑﻮﻳﻦ ﺑﺄﺏ ﻭﺍﺑﻦ ﻭﺍﺑﻨﻪ( ﻭﺇﻥ ﻧﺰﻝ )ﻭ( ﳛﺠﺐ )ﺃﺥ ﻷﺏ ﻤﺎ( ﺃﻱ
ﺑﺄﺏ ﻭﺍﺑﻦ )ﻭﺑﺄﺥ ﻷﺑﻮﻳﻦ( ﻭﺑﺄﺧﺖ ﻷﺑﻮﻳﻦ ﻣﻌﻬﺎ ﺑﻨﺖ ﺃﻭ ﺑﻨﺖ ﺍﺑﻦ ﻛﻤﺎ ﺳﻴﺄﰐ) ،ﻭ( ﳛﺠﺐ ﺃﺥ )ﻷﻡ
ﺙ ﻟﻠﻤﻴﺖ ،ﻭﺇﹺﻥ ﻧﺰﻝ ،ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ) ،ﻭ( ﳛﺠﺐ )ﺇﹺﺑﻦ ﺃﺥ ﺑﺄﺏ( ﻭﺃﺑﻴﻪ ،ﻭﺇﻥ ﻋﻼ) ،ﻭﻓﺮﻉ( ﻭﺍ ﹺﺭ
ﻷﺑﻮﻳﻦ ﺑﺄﺏ ﻭﺟ ﺪ ﻭﺍﺑﻦ( ﻭﺍﺑﻨﻪ ،ﻭﺇﻥ ﻧﺰﻝ) ،ﻭﺃﺥ( ﻷﺑﻮﻳﻦ ﺃﻭ ﻷﺏ )ﻭ( ﳛﺠﺐ )ﺍﺑﻦ ﺃﺥ ﻷﺏ ﺑﹺﻬﺆﻻ ِﺀ(
ﺍﻟﺴﺘﺔ) ،ﻭﺑﺎﺑﻦ ﺃﺥ ﻷﺑﻮﻳﻦ( ﻷﻧﻪ ﺃﻗﻮﻯ ﻣﻨﻪ ،ﻭﻳﺤﺠﺐ ﻋ ﻢ َﻷﺑ ﻮﻳﻦ ﻮﻻ ِﺀ ﺍﻟﺴﺒﻌﺔ ،ﻭﺑﺎﺑﻦ ﺃﺥ ﻷﺏ ﻭﻋ ﻢ
ﺏ ﺆﻻ ِﺀ ﺍﻟﺜﻤﺎﻧﻴﺔ ،ﻭﺑﻌﻢﹴ ﻷَﺑ ﻮﻳﻦ ﻭﺍﺑ ﹺﻦ ﻋ ﻢ ﻷﺑﻮﻳﻦ ﺆﻻﺀ ﺍﻟﺘﺴﻌﺔ ،ﻭﺑﻌﻢ ﻷﺏ ﻭﺍﺑﻦ ﻋ ﻢ ﻷﺏ ﺆﻻﺀ ﻷ ﹴ
ﺏ ﻣﻨﻪ ،ﻭﺑﻨﺎﺕ ﺍﻹِﺑﻦ ﺐ ﺍﺑﻦ ﺍﺑﻦ ﺃﺥ ﻷﺑﻮﻳﻦ ﺑﺎﺑﻦ ﺃﺥ ﻷﺏ ﻷﻧﻪ ﺃ ﹾﻗ ﺮ ﺠ ﺤﺍﻟﻌﺸﺮﺓ ،ﻭﺑﺎﺑﻦ ﻋ ﻢ ﻷﺑﻮﻳﻦ .ﻭﻳ
ﺖ ﺑﻪ ﺃﺧﺬﺕ ﻣﻌﻪ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺛﻠﺜﻲ ﺼﺒ
ﺑﺎﺑﻦ ﺃﻭ ﺑﻨﺘﲔ ﻓﺄﻛﺜﺮ ﻟﻠ ﻤﻴﺖ ﺇﻥ ﱂ ﻳ ﻌﺼﺐ ﺃﺥ ﺃﻭ ﺍﺑﻦ ﻋﻢ ،ﻓﺈﹺﻥ ﻋ
ﺍﻟﺒﻨﺘﲔ ﺑﺎﻟﺘﻌﺼﻴﺐ ﻭﺍﻷﺧﻮﺍﺕ ﻷﺏ ﺑﺄﺧﺘﲔ ﻷﺑﻮﻳﻦ ﻓﺄﻛﺜﺮ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﻦ ﺫﻛ ﺮ ﻓﻴ ﻌﺼﺒ ﻬ ﻦ .ﻭﳛﺠﱭ
ﺃﻳﻀﹰﺎ ﺑﺄﺧﺖ ﻷﺑﻮﻳﻦ ﻣﻌﻬﺎ ﺑﻨﺖ ﺃﻭ ﺑﻨﺖ ﺍﺑﻦ.
ﺙ)ﻭﺍﻋﻠﻢ( ﺃﻥ ﺇﺑﻦ ﺍﻹِﺑﻦ ﻛﺎﻹِﺑﻦ ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﻣﻊ ﺍﻟﺒﻨﺖ ﻣﺜﻼﻫﺎ ،ﻭﺍﳉﺪﺓ ﻛﺎﻷﻡ ﺇﻻ ﺃﺎ ﻻ ﺗ ﹺﺮ ﹸ
ﺐ ﺍ ِﻹ ﺧ ﻮ ﹸﺓ ﻷﺑﻮﻳﻦ ﺃﻭ
ﺠ
ﺤ ﺴﺪﺱ .ﻭﺍﳉ ﺪ ﻛﺎﻷﺏ ﺇﻻ ﺃﻧﻪ ﻻ ﻳ ﺚ ﻭﻻ ﺛﻠﺚ ﺍﻟﺒﺎﻗﻲ ،ﺑﻞ ﹶﻓ ﺮﺿﻬﺎ ﺩﺍﺋﻤﹰﺎ ﺍﻟ ﺍﻟﹸﺜﹸﻠ ﹸ
ﺲ ﻟ ﻪ ﻣ ﻊ
ﺥ ﻷﺑﻮﻳ ﹺﻦ ﺇﻻ ﺃﻧﻪ ﻟﹶﻴ ﺏ ﻛﺎ َﻷ ﹺﺐ ﺑﺎﻹِﺑ ﹺﻦ ﻭﺍﻷﺥ َﻷ ﹴ ﺠ ﺤ ﺖ ﺇﻻ ﺃﻧﻬﺎ ﺗ ﺖ ﺍﻹِﺑﻦ ﻛﺎﻟﹺﺒﻨ
َﻷﺏﹴ ،ﻭﺑﻨ
ﺽ )ﺃﻭ ﺍﻟﻜﻞ( ﺃﻱ ﺏ ﺍﻟﻔﹸﺮﻭ ﹺ ﺽ ﻣﻦ ﺃﺻﺤﺎ ﹺ ﻀ ﹲﻞ( ﻣﻦ ﺍﻟﺘ ﺮﻛﹶﺔ ﻋﻤﻦ ﻟ ﻪ ﻓﹶﺮ ﺖ ﻷَﺑﻮﻳﻦ ﻣﺜﻼﻫﺎ) ،ﻭﻣﺎ ﹶﻓ ﺍ َﻷ ﺧ
ﻕ )ﻭﻫﻲ ﺍﺑﻦ ﻑ( ﺑﻌﺪﻩ )ﺍﺑﻨﻪ( ﻭﺇﻥ ﺴﻘﹸﻂ ﻋﻨ ﺪ ﺍﻻ ﺳﺘﻐﺮﺍ ﻛﻞ ﺍﻟﺘﺮﻛﹶﺔ ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻭ ﻓﺮﺽ )ﻟ ﻌﺼﺒﺔ( .ﻭﺗ
ﺏ ﻓﺒﻨﻮﻫﻤﺎ(
ﺳﻔﹸﻞ )ﻓﺄﺏ ﻓﺄﺑﻮﻩ( ﻭﺇﻥ ﻋﻼ )ﻓﺄﺥ ﻷﺑﻮﻳﻦ ﻭ( ﺃﺥ )ﻷﺏ ﻓﺒﻨﻮﳘﺎ( ﻛﺬﻟﻚ )ﻓﻌ ﻢ ﻷﺑﻮﻳ ﹺﻦ ﻓﻸ ﹴ
ﺼﺒ ﹸﺔ ﺍﻟﻮﻻﺀِ ،ﻭﻫﻮ
ﺐ ﻋ
ﺴ ﹺ
ﺼﺒ ﹸﺔ ﺍﻟﻨ
ﺏ ﰒ ﺑﻨﻮﻩ ﰒ ﻋ ﻢ ﺍﳉ ﺪ ﰒ ﺑﻨﻮﻩ .ﻭﻫﻜﺬﺍ )ﻑ( ﺑﻌﺪ ﻋ
ﻛﺬﻟﻚ ،ﰒ ﻋ ﻢ ﺍﻷ ﹺ
150
ﳉ ﺪ ﻋﻦ ﺍﻷﺥ ﺼﺒﺘ ﻪ( ﺩﻭﻥ ﺇﻧﺎﺛﻬﻢ ﻭﻳﺆﺧﺮ ﻫﻨﺎ ﺍ ﹶ ) ﻣ ﻌﺘﻖ( ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ) ،ﻑ( ﺑﻌﺪ ﺍﳌﹸﻌﺘﻖ )ﺫﻛﻮ ﺭ ﻋ
ﻆ
ﺕ ﻓﺎﻟﺘﺮ ﹶﻛﺔ ﹶﻟ ﻬ ﻢ )ﻟﻠ ﱠﺬ ﹶﻛ ﹺﺮ ﻣﺜﻞ ﺣ ﱡ
ﺕ ﺃﻭ ﺇﺧﻮ ﹲﺓ ﻭﺃﺧﻮﺍ ﺼﺒﺘﻪ .ﻓﻠﻮ ﺍﺟﺘﻤﻊ ﺑﻨﻮ ﹲﻥ ﻭﺑﻨﺎ ﻭﺍﺑﻨ ﻪ ﻓ ﻤ ﻌﺘ ﻖ ﺍﳌﹸﻌﺘ ﻖ ﻓ ﻌ
ﺍ ُﻷﻧﺜﻴﻦ( ﻭﻓﻀﻞ ﺍﻟﺬﻛﺮ ﺑﺬﻟﻚ ﻻﺧﺘﺼﺎﺻﻪ ﺑﻠﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠ ﺰ ﻡ ﺍ ُﻷﻧﺜﻰ ﻣ ﻦ ﺍﳉﻬﺎ ﺩ ﻭ ﹶﻏﲑﹺﻩ .ﻭﻭﻟ ﺪ ﺍﺑ ﹴﻦ ﻛﻮﹶﻟ ﺪ
ﺥ ﻷﺑﻮﻳﻦ ﻓﻴﻤﺎ ﺫﹸﻛﺮ. ﺥ ﻷﺏ ﻛﺄ ﹴ ﻭﺃ ﹴ
ﺴﺄﹶﻟﺔ ﻋ ﺪ ﺩ ﺍﻟﺮﺅﻭﺱ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟ ﻮ ﺭﺛﺔ ﻋﺼﺒﺎﺕ( ﻛﺜﻼﺛﺔ ﺑﻨﲔ ﺻ ﹸﻞ ﺍ ﹶﳌ
)ﻓﺼ ﹲﻞ( ﰲ ﺑﻴﺎ ﻥ ﺃﺻﻮ ﹺﻝ ﺍﳌﹶﺴﺎﺋﻞ )ﺃ
ﺴ ﻢﺻﻠﹸﻬﺎ ﺛﹶﻼﺛﺔ )ﻭﹶﻗﺪﺭ ﺍﻟ ﱠﺬ ﹶﻛ ﺮ ﹸﺃﻧﹶﺜﻴﻴﻦ ﺇﻥ ﺍ ﺟﺘﻤﻌﺎ( ﺃﻱ ﺍﻟﺼﻨﻔﺎﻥ ﻣﻦ ﻧﺴﺐ .ﻓﻔﻲ ﺍﺑﻦ ﻭﺑﻨﺖ ﻳ ﹾﻘ ﺃﻭ ﺃﻋﻤﺎﻡ ﻓﺄ
ﺽ ﺍﺛﹾﻨﺎ ﻥ ﻭﺛﹶﻼﺛﺔ ﻭﺃ ﺭﺑﻌ ﹶﺔ ﻭ ﺳﺘ ﹶﺔ ﻭﲦﺎﹺﻧﻴﺔ ﻭﺍﺛﹾﻨﺎ ﺝ ﺍﻟﻔﹸﺮﻭ ﹺ ﺖ ﻭﺍﺣﺪ ،ﻭﳐﺎ ﹺﺭ ﻺﺑ ﹺﻦ ﺍﺛﹾﻨﺎﻥ ،ﻭﻟﻠﹺﺒﻨ
ﺍﳌﺘﺮﻭ ﻙ ﻋﻠﻰ ﺛﹶﻼﺛﹶﺔ :ﻟ ِ
ﺨ ﺮ ﺟﻴ ﹺﻦ ﹺﺑﹶﺄ ﺣ ﺪﻫﻤﺎ،
ﺴﹶﺄﹶﻟ ﺔ ﹶﻓﺮﺿﺎ ﻥ ﻓﺄ ﹾﻛﺜﹶﺮ ﺍ ﹾﻛﺘﻔﹶﻰ ﻋﻨ ﺪ ﺗﻤﺎﹸﺛ ﹺﻞ ﺍ ﹶﳌ
ﻋﺸﺮ ﻭﺃ ﺭﺑﻌﺔ ﻭ ﻋﺸﺮﻭ ﹶﻥ .ﻓﹺﺈ ﹾﻥ ﻛﺎ ﹶﻥ ﰲ ﺍ ﹶﳌ
ﺴﹶﺄﻟﹶﺔ
ﺚ ﰲ ﻣ ﺱ ﻭﹸﺛﹸﻠ ﺴ ﺪ ﹴﺖ ﹶﻓ ﹺﻬ ﻲ ﻣ ﻦ ﺍﻹِﺛﻨﻴﻦﹺ ،ﻭﻋﻨﺪ ﺗﺪﺍ ﺧﻠﹶﻬﻤﺎ ﺑﹶﺄ ﹾﻛﹶﺜﺮﹺﳘﺎ ﻛ ﺝ ﻭﹸﺃ ﺧ ﺴﹶﺄﹶﻟ ﺔ ﺯ ﻭ ﹴ
ﺼ ﹶﻔﻴﻦ ﰲ ﻣ ﻛﹺﻨ
ﺃﻡ ﻭ ﻭﻟﹶﺪﻳﻬﺎ ﻭﺃﺥ ﻷَﺑ ﻮﻳﻦ ﺃﻭ ﻷﺏ ﻓﻬﻲ ﻣﻦ ﺳﺘﺔ ،ﻭﻛﺬﺍ ﻳﻜﺘﻔﻲ ﰲ ﺯﻭﺟﺔ ﻭﺃﺑﻮﻳﻦ .ﻭﻋﻨﺪ ﺗﻮﺍﻓ ﹸﻘﻬﹺﻤﺎ
ﺴﺄﹶﻟﺔ ﺃ ﻡ ﻭﺯ ﻭ ﹺﺟ ﺔ ﻭﺍﺑﻦ ،ﻓﻬﻲ ﻣﻦ ﺃﺭﺑﻌ ﺔ ﻭ ﻋﺸﺮﻳﻦ، ﺏ ﹺﻭ ﹾﻓ ﻖ ﹶﺃ ﺣﺪﳘﺎ ﰲ ﺍﻵﺧﺮ ،ﻛﺴﺪﺱ ﻭﹸﺛﻤﻦ ﰲ ﻣ ﹺﺑ ﻤﻀﺮﻭ ﹴ
ﺣﺎﺻﻞ ﺿﺮﺏ ﻭﻓﻖ ﺃﺣﺪﳘﺎ ،ﻭﻫﻮ ﻧﺼﻒ ﺍﻟﺴﺘﺔ ﺃﻭ ﺍﻟﺜﻤﺎﻧﻴﺔ ،ﰲ ﺍﻵﺧﺮ ،ﻭﻋﻨﺪ ﺗﺒﺎﻳﻨﹺﻬﻤﺎ ﲟﻀﺮﻭﺏ ﺃﺣﺪﳘﺎ
ﰲ ﺍﻵﺧﺮ ،ﻛﺜﻠﺚ ﻭﺭﺑﻊ ﰲ ﻣﺴﺄﻟﺔ ﺃﻡ ﻭﺯﻭﺟﺔ ﺃﺥ ﻷﺑﻮﻳﻦ ﺃﻭ ﻷﺏ ،ﻓﻬﻲ ﻣﻦ ﺍﺛﲏ ﻋﺸﺮ ﺣﺎﺻﻞ ﺿﺮﺏ
ﺛﻼﺛﺔ ﰲ ﺃﺭﺑﻌﺔ )ﻭﺃﺻﻞ( ﻣﺴﺄﻟﺔ )ﻛﻞ ﻓﺮﻳﻀﺔ ﻓﻴﻬﺎ ﻧﺼﻔﺎﻥ( ﻛﺰﻭﺝ ﻭﺃﺧﺖ ﻷﺏ )ﺃﻭ ﻧﺼﻒ ﻭﻣﺎ ﺑﻘﻲ(،
ﻛﺰﻭﺝ ﻭﺃﺥ ﻷﺏ )ﺍﺛﻨﺎﻥ( ﳐﺮﺝ ﺍﻟﻨﺼﻒ )ﺃﻭ( ﻓﻴﻬﺎ )ﺛﻠﺜﺎﻥ ﻭﺛﻠﺚ( ﻛﺄﺧﺘﲔ ﻷﺏ ﻭﺃﺧﺘﲔ ﻷﻡ )ﺃﻭ ﺛﻠﺜﺎﻥ
ﻭﻣﺎ ﺑﻘﻲ( ﻛﺒﻨﺘﲔ ﻭﺃﺥ ﻷﺏ )ﺃﻭ ﺛﻠﺚ ﻭﻣﺎ ﺑﻘﻲ( ﻛﺄ ﻡ ﻭﻋ ﻢ )ﺛﻼﺛﺔ( ﳐﺮﺝ ﺍﻟﺜﻠﺚ )ﺃﻭ( ﻓﻴﻬﺎ )ﺭﺑﻊ ﻭﻣﺎ
ﺑﻘﻲ( ﻛﺰﻭﺟﻪ ﻭﻋ ﻢ )ﺃﺭﺑﻌﺔ( ﳐﺮﺝ ﺍﻟﺮﺑﻊ )ﺃﻭ( ﻓﻴﻬﺎ )ﺳﺪﺱ ﻭﻣﺎ ﺑﻘﻲ( ﻛﺄ ﻡ ﻭﺍﺑﻦ )ﺃﻭ ﺳﺪﺱ ﻭﺛﻠﺚ( ﻛﺄﻡ
ﻭﺃﺧﻮﻳﻦ ﻷ ﻡ )ﺃﻭ( ﺳﺪﺱ )ﻭﺛﻠﺜﺎﻥ( ﻛﺄ ﻡ ﻭﺃﺧﺘﲔ ﻷﺏ )ﺃﻭ( ﺳﺪﺱ ﻭﻧﺼﻒ ﻛﺄ ﻡ ﻭﺑﻨﺖ )ﺳﺘﺔ( ﳐﺮﺝ
ﺍﻟﺴﺪﺱ )ﺃﻭ( ﻓﻴﻬﺎ )ﲦﻦ ﻭﻣﺎ ﺑﻘﻲ( ﻛﺰﻭﺟﺔ ﻭﺍﺑﻦ )ﺃﻭ( ﹸﺛﻤﻦ )ﻭﻧﺼﻒ ﻣﺎ ﺑﻘﻲ( ﻛﺰﻭﺟﺔ ﻭﺑﻨﺖ ﻭﺃﺥ ﻷﺏ
ﺏ ﻭﻓ ﻖ ﺃﺣﺪ )ﲦﺎﻧﻴﺔ( ﳐﺮﺝ ﺍﻟﺜﹸﻤﻦ )ﺃﻭ( ﻓﻴﻬﺎ )ﺭﺑﻊ ﻭﺳﺪﺱ( ﻛﺰﻭﺟﺔ ﻭﺃﺥ ﻷﻡ )ﺍﺛﻨﺎ ﻋﺸﺮ( ﻣﻀﺮﻭ
ﺱ( ﻛﺰﻭ ﺟ ﺔ ﻭ ﺟ ﺪ ﺓ ﻭﺍﺑﻦ )ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ( ﻣﻀﺮﻭﺏ ﻭﻓﻖ ﺍﳌﺨﺮ ﺟﻴ ﹺﻦ ﰲ ﺍﻵﺧﺮ )ﺃﻭ( ﻓﻴﻬﺎ )ﺛﹸﻤ ﻦ ﻭ ﺳ ﺪ
ﺸ ﺮ ﹶﺓ( ﻭﺗﺮﹰﺍ ﻭﺷﻔﻌﹰﺎ .ﻓﻌﻮﳍﺎ ﺇﱃ ﺃﺣﺪﳘﺎ ﰲ ﺍﻵﺧﺮ )ﻭﺗﻌﻮﻝ( ﻣﻦ ﺃﹸﺻﻮﻝ ﻣﺴﺎﺋﻞ ﺍﻟﻔﹶﺮﺍﺋﺾ ﺛﹶﻼﺛﺔ ) ﺳﺘﺔ ﺇﱃ ﻋ
ﺝ ﻭﺃ ﺧﺘﻴﻦ ﻟ ﻐﻴﺮ ﺃﻡ ،ﻭﺇﱃ ﲦﺎﻧﻴﺔ ﻛﻬﻢ ﻭﺃﻡ ،ﻭﺇﱃ ﺗﺴﻌﺔ ﻛﻬﻢ ﻭﺃﺥ ﻷﻡ ،ﻭﺇﱃ ﻋﺸﺮﺓ ﻛﻬﻢ ﻭﺃﺥ ﺳﺒ ﻌ ﺔ ﹶﻛ ﺰ ﻭ ﹴ
ﺁﺧﺮ ﻷ ﻡ )ﻭ( ﺗﻌﻮﻝ ﺍﺛﻨﺎ ﻋﺸﺮ ﺇﱃ ﺳﺒﻌﺔ ﻋﺸﺮ ﻭﺗﺮﹰﺍ ﻓﻌﻮﳍﺎ ﺇﱃ ﺛﻼﺛﺔ ﻋﺸﺮ ﻛﺰﻭﺟ ﺔ ﻭﺃ ﹴﻡ ﻭﺃﺧﺘﲔ ﻟﻐﲑ ﺃﻡ،
ﻭﺇﱃ ﲬﺴ ﺔ ﻋﺸ ﺮ ﻛﻬﻢ ﻭﺃﺥ ﻷﻡ ،ﻭﺇﱃ ﺳﺒﻌﺔ ﻋﺸﺮ ﻛﻬﻢ ﻭﺃﺥ ﺁﺧﺮ ﻷ ﻡ )ﻭ( ﺗﻌﻮﻝ )ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ
ﻟﺴﺒﻌﺔ ﻭﻋﺸﺮﻳﻦ( ﻓﻘﻂ ﻛﺒﹺﻨﺘﲔ ﻭﺃﺑﻮﻳﻦ ﻭﺯﻭﺟﺔ ،ﻟﻠﺒﹺﻨﺘﲔ ﺳﺘﺔ ﻋﺸﺮ ﻭﻟﻸﺑﻮﻳﻦ ﺛﹶﻤﺎﻧﻴﺔ ﻭﻟﻠﺰﻭﺟﺔ ﺛﻼﺛﺔ،
ﻼ :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﳛﻜﻢ
ﻭﺗﺴﻤﻰ ﺑﺎﳌﻨﱪﻳﺔ ،ﻷﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﹾﳜﻄﹸﺐ ﻋﻠﻰ ﻣﻨ ﹺﱪ ﺍﻟﻜﻮﻓﺔ ﻗﺎﺋ ﹰ
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ﺑﺎﳊﻖ ﻗﻄﻌﹰﺎ ﻭﳚﺰﻱ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﺗﺴﻌﻰ ﻭﺇﻟﻴﻪ ﺍﳌﺂﻝ ﻭﺍﻟﺮﺟﻌﻰ ،ﻓﺴﺌﻞ ﺣﻴﻨﺌ ﺬ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻘﺎﻝ
ﺏ
ﺍﺭﲡﺎ ﹰﻻ :ﺻﺎ ﺭ ﺛﹶﻤ ﻦ ﺍ ﹶﳌ ﺮﹶﺃ ﺓ ﺗﺴﻌﺎﹰ ،ﻭﻣﻀﻰ ﰲ ﺧ ﹾﻄﺒﺘ ﻪ .ﻭﺇﳕﺎ ﻋﺎﻟﻮﺍ ﻟﻴ ﺪﺧﻞ ﺍﻟﻨﻘﺺ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻛﺄﺭﺑﺎ ﹺ
ﺼﺘﻬﻢ. ﻕ ﺍﳌﺎ ﹸﻝ ﻋﻦ ﹶﻗ ﺪ ﹺﺭ ﺣ
ﺍﻟﺪﻳﻮﻥ ﻭﺍﻟﻮﺻﺎﻳﺎ ﺇﺫﺍ ﺿﺎ
ﺤ ﹾﻔ ﹶﻈﺘﻜﹶﻪ ،ﻭ ﲞ ﹾﺬ ﻩ ﻣﻊ
ﻚ ﻫﺬﺍ ﺃﻭ ﺍ ﺳﺘ ﻉ ﻣﺤﺘﺮﻡﹴ ﺑﺄ ﻭ ﺩ ﻋﺘ
)ﻓﺼﻞ( :ﰲ ﺑﻴﺎﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻮﺩﻳﻌﺔ .ﺻ ﺢ ﺇﻳﺪﺍ
ﻀ ﻤ ﻦ ﻭﺩﻳ ﻊ ﺑﺈﹺﻳﺪﺍﻉ
ﻆ ﺍﻟﻮﺩﻳﻌﺔ ﺃ ﺧ ﺬﻫﺎ ،ﻭ ﹶﻛ ﹺﺮ ﻩ ﻋﻠﻰ ﹶﻏﻴ ﹺﺮ ﻭﺍﺛ ﹴﻖ ﺑﺄﹶﻣﺎﻧﺘ ﻪ .ﻭﻳ ﹺﻧﻴﺔ .ﻭ ﺣ ﺮ ﻡ ﻋﻠﻰ ﻋﺎ ﹺﺟ ﹴﺰ ﻋﻦ ﺣ ﹾﻔ
ﻑ ﺣﺮﺯ ﻕ ﻭﺇﺷﺮﺍ ﻑ ﺣ ﺮ ﹴﺽ ﻭ ﺳ ﹶﻔ ﹴﺮ ﻭ ﺧ ﻮ ﹶﻏﻴﺮﹺﻩ ﻭﻟﻮ ﻗﺎﺿﻴﹰﺎ ﺑﹺﻼ ﹺﺇ ﹾﺫ ﻥ ﻣﻦ ﺍﳌﺎﻟﻚ ،ﻻ ﺇﻥ ﻛﺎﻥ ﻟﻌﺬﺭ ﻛﻤ ﺮ ﹴ
ﻋﻠﻰ ﺧﺮﺍﺏ ،ﻭﺑ ﻮﺿﻊ ﰲ ﻏﲑ ﺣﺮﺯ ﻣﺜﻠﻬﺎ ،ﻭﺑﻨﻘﻠﻬﺎ ﺇﱃ ﺩﻭﻥ ﺣ ﺮ ﹺﺯ ﻣﺜﻠﻬﺎ ،ﻭﹺﺑﺘ ﺮ ﻙ ﺩﻓﻊ ﻣﺘﻠﻔﺎﺗﻬﺎ ﻛﺘ ﻬ ﹺﻮﻳﺔ
ﺤﺪﻫﺎ ﻭﺗﺄﺧ ﹺﲑ ﻆ ﺍ ﹶﳌﺄﹾﻣﻮ ﹺﺭ ﺑﻪ ﻣ ﻦ ﺍﳌﺎﻟﻚ ،ﻭﺑﹺﺠ ﳊ ﹾﻔ
ﻑ ﺃﻭ ﺗ ﺮ ﻙ ﻟﺒﺴِﻬﺎ ﻋﻨﺪ ﺣﺎ ﺟﺘﻬﺎ ،ﻭﹺﺑﻌﺪﻭ ﹺﻝ ﻋ ﹺﻦ ﺍ ﺏ ﺻﻮ ﺛﻴﺎ ﹺ
ﺽ ﺍﳌﺎﻟﻚ ،ﻭﺑﹶﺄ ﺧ ﺬ ﺏ ﺑﹺﻼ ﹶﻏ ﺮ ﹺ ﺐ ﻣﺎﻟﻜﻬﺎ ،ﻭﺑﺎﻧﺘﻔﺎﻉ ﺎ ﻛﹶﻠﺒﺲ ﻭﺭﻛﻮ ﹴ ﻚ ﺑﹺﻼ ﻋ ﹾﺬ ﹴﺭ ﺑﻌ ﺪ ﻃﹶﻠ ﹺ ﺗﺴﻠﻴﻤﻬﺎ ﻟﻤﺎﻟ
ﻀ ﻤ ﻦ ﺍﳉﹶﻤﻴ ﻊ ﺇﺫﺍ ﱂ ﻳﺘ ﻤﻴﺰ ﺍﻟﺪﺭﻫﻢ ﺲ ﻓﻴﻪ ﺩﺭﺍ ﻫ ﻢ ﻣﻮ ﺩﻋﺔ ﻋﻨﺪﻩ ﻭﺇﻥ ﺭ ﺩ ﺇﻟﻴﻪ ﻣﹾﺜﻠﹶﻪ ﹶﻓﻴ ﺩ ﺭﻫﻢ ﻣﺜﹶﻼ ﻣﻦ ﻛﻴ ﹴ
ﺍﳌﺮﺩﻭ ﺩ ﻋﻦ ﺍﻟﺒ ﻘﻴﺔ ،ﻷﻧ ﻪ ﺧﻠﻄﹶﻬﺎ ﲟﺎ ﹺﻝ ﻧﻔﹾﺴﻪ ﺑﻼ ﺗﻤﻴﻴﺰ ،ﻓﻬﻮ ﻣﺘﻌﺪ ،ﻓﺈﹺﻥ ﲤﻴﺰ ﺑﻨﺤﻮ ﺳﻜﱠﺔ ﺃﻭ ﺭ ﺩ ﺇﻟﻴﻪ ﻋﲔ
ﺽ ﺑﻴﻤﲔ ﰲ ﺩﻋﻮﻯ ﺭﺩﻫﺎ ﻋﻠﻰ ﻚ ﻭﻋﺎﻣ ﹸﻞ ﻗﺮﺍ ﹴ ﺿ ﻤﻨﻪ ﻓﻘﻂ .ﻭﺻﺪﻕ ﻭﺩﻳﻊ ﹶﻛﻮﻛﻴ ﹴﻞ ﻭﺷﺮﻳ ﺍﻟﺪﺭﻫﻢ
ﻚ ﻋﻨﺪﻱ ﻭﺩﻳﻌﺔ ،ﻭﰲ ﺗﻠﻔﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﺑﺴﺒﺐ ﺧﻔﻲ ﻛﺴﺮﻗﺔ ،ﺃﻭ ﻣﻮ ْﺀﲤﻨﻪ ،ﻻ ﻋﻠﻰ ﻭﺍﺭﹺﺛﻪ .ﻭﰲ ﻗﻮﻟ ﻪ ﻣﺎ ﹶﻟ
ﻒ ﺣﻴﺚ ﻻ ﻤﺔ. ﻑ ﻋﻤﻮﻣﻪ ﱂ ﳛﻠ ﺑﻈﺎﻫﺮ ﻛﺤﺮﻳﻖ ﻋﺮﻑ ﺩﻭﻥ ﻋﻤﻮﻣﻪ ﻓﺈﹺﻥ ﻋ ﹺﺮ
ﺐ ﺇﻧﻜﺎﺭﻫﺎ ﺠ ]ﻓﺎﺋﺪﺓ[ :ﺍﻟﻜﺬﺏ ﺣﺮﺍﻡ ،ﻭﻗﺪ ﳚﺐ :ﻛﻤﺎ ﺇﺫﺍ ﺳﺄﻝ ﻇﺎﻟﻢ ﻋﻦ ﻭﺩﻳﻌﺔ ﻳﺮﻳ ﺪ ﺃﺧﺬﻫﺎ ﻓﻴ ﹺ
ﺿﻤﻦ ،ﻭﻛﺬﺍ ﻒ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﺘ ﻮﺭﹺﻳﺔ .ﻭﺇﺫﺍ ﹾﱂ ﻳﻨ ﻜﺮﻫﺎ ﻭﱂ ﻳﻤﺘﹺﻨ ﻊ ﻣﻦ ﺇﹺﻋﻼﻣﻪ ﺑﹺﻬﺎ ﺟﻬﺪﻩ ﳊ ﹾﻠ ﻭﺇﻥ ﹶﻛﺬﹶﺏ ،ﻭﻟ ﻪ ﺍ ﹶ
ﺡ ﺏ ﻭﺇﺻﻼ ﻟﻮ ﺭﺃﻯ ﻣﻌﺼﻮﻣﹰﺎ ﺍﺧﺘﻔﻰ ﻣﻦ ﻇﺎﻟﻢ ﻳﺮﻳ ﺪ ﹶﻗﺘﻠﻪ .ﻭﻗﺪ ﳚﻮ ﺯ ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺘﻢ ﻣﻘﺼﻮ ﺩ ﺣﺮ ﹴ
ﻑ ﺻﺎ ﺣﺒﻬﺎ ﻭﺃﹶﻳﺲ ﻣﻦ ﺕ ﺍﻟﺒﻴ ﹺﻦ ﻭﺇﺭﺿﺎ َﺀ ﺯ ﻭﺟﺘﻪ ﺇﻻ ﺑﺎﻟﻜﺬﺏ ﻓﻤﺒﺎﺡ ،ﻭﻟﻮ ﻛﺎﻥ ﲢﺖ ﻳﺪﻩ ﻭﺩﻳﻌﺔ ﱂ ﻳ ﻌ ﹺﺮ ﺫﺍ
ﻑ ﻓﻴﻪ ،ﻭﻫﻮ ﺃﻫ ﻢ ﻣﺼﺎﻟﺢ ﺍ ﹸﳌﺴﻠﻤﲔ ﻣﻘﺪﻣﹰﺎ ﺻ ﺮﻓﹶﻬﺎ ﻓﻴﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﻹِﻣﺎﻡ ﺍﻟﺼﺮ ﺚ ﺍﻟﺘﺎﻡ ﺤ ﻣ ﻌ ﹺﺮﹶﻓﺘ ﻪ ﺑﻌﺪ ﺍﻟﺒ
ﺠ ﺪ ﻓﺈﹺﻥ ﺟﻬﻞ ﻣﺎ ﺫﻛﺮ ﺩﻓﻌﻪ ﻟﺜﻘﺔ ﻋﺎﻟ ﹴﻢ ﺑﺎﳌﺼﺎﻟﺢ ﺴﹺ ﺃﻫ ﹸﻞ ﺍﻟﻀﺮﻭﺭﺓ ﻭ ﺷﺪﺓ ﺍﳊﺎﺟﺔ ﻻ ﰲ ﺑﻨﺎﺀ ﳓﻮ ﻣ
ﻉ ﺍ َﻷ ﻋﹶﻠ ﻢ ﺃﻭﱃ.
ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻷ ﺭ ﻭ
ﺱ ﹺﺑ ﻌﻤﺎ ﺭ ﺓ ﺃﻭ ﻣﻔﹶﺎ ﺯ ﺓ
ﻂ ﺷﻴﺌﹰﺎ ﻻ ﻳﺨﺸﻰ ﻓﹶﺴﺎ ﺩ ﻩ ﻛﻨ ﹾﻘ ﺪ ﻭﻧﺤﺎ ﹴ )ﻓﺼﻞ( :ﰲ ﺑﻴﺎﻥ ﺃﺣﺎﻛﻢ ﺍﻟﻠﻘﻄﺔ .ﻟﻮ ﺍﻟﹾﺘ ﹶﻘ ﹶ
ﻆ ﺗ ﻤ ﹾﻠﻜﹶﺖ ،ﻭﺇﻥ ﺷﺎ َﺀ ﺑﺎ ﻋ ﻪ ﺏ ﺍﳌﺴﺎﺟﺪ ﻓﺈﹺﻥ ﹶﻇ ﻬ ﺮ ﻣﺎﻟﻜﻪ ،ﻭﺇ ﱠﻻ ﲤﻠﻜﻪ ﹺﺑﹶﻠ ﹾﻔ ﻕ ﻭﺃﺑﻮﺍ ﹺ ﻋﺮﻓﹶﻪ ﺳﻨﺔ ﰲ ﺍﻷَﺳﻮﺍ ﹺ
ﺐ ﻻ ﻳﺘﺘﻤﺮ ﻓﻴﺘﺨﲑ ﻣﻠﺘﻘﻄﺔ ﺑﲔ ﺃﻛﻠﻪ ﻭ ﺣﻔﹶﻆ ﹶﺛ ﻤﻨ ﻪ .ﺃﻭ ﻣﺎ ﻳﺨﺸﻰ ﻓﹶﺴﺎﺩﻩ ﻛﻬﺮﻳﺴﺔ ﻭﺑﻘﻞ ﻭﻓﺎﻛﻬﺔ ﻭ ﺭ ﹶﻃ
ﲔ ﺑﻴﻌﻪ ،ﻭﻳ ﻌ ﹺﺮﻓﹶﻪ ﺑﻌﺪ ﺑﻴﻌﻪ ﻟﻴﺘﻤﻠﱠﻚ ﺛﹶﻤﻨﻪ ﺑﻌﺪ ﺍﻟﺘﻌﺮﻳﻒ ﻓﺈﹺﻥ ﹶﻇ ﻬ ﺮ ﻣﺎﻟ ﹶﻜ ﻪ ﺃﻋﻄﺎ ﻩ ﻣﺘﻤﻠﻜﹰﺎ ﻟﻪ ﻭﻳ ﻐﺮﻡ ﻗﻴﻤﺘﻪ ،ﻭﺑ
ﺻﺤﻬﻤﺎ ﰲ ﺍﻟﻌﻤﺎﺭ ﹶﺓ ﻭﺟﻮﺑﻪ ،ﻭﰲ ﻗﹶﻴﻤﺘﻪ ﺇﻥ ﺃ ﹶﻛﻠﹶﻪ ،ﺃﻭ ﺛﹶﻤﻨﻪ ﺇﻥ ﺑﺎ ﻋ ﻪ .ﻭﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﺪ ﺍ َﻷﻛﹾﻞ ﻭﺟﻬﺎﻥ :ﺃ
ﻼ ﻭﺟﻮﺯ ﺃﻧﻪ ﳌﻦ
ﺍﳌﻔﺎﺯﺓ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ :ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﺠﹺﺐ ،ﻷﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ .ﻭﻟﻮ ﻭﺟﺪ ﺑﺒﻴﺘﻪ ﺩﺭﳘﹰﺎ ﻣﺜ ﹰ
152
ﻳﺪﺧﻠﻮﻧﻪ ﻋﺮﻓﻪ ﳍﻢ ﻛﺎﻟﻠﱠﻘﻄﺔ ﻗﺎﻟﻪ ﺍﻟﻘﻔﺎﻝ .ﻭﻳﻌﺮﻑ ﺣﻘﲑ ﻻ ﻳﻌﺮﺽ ﻋﻨﻪ ﻏﺎﻟﺒﺎﹰ ،ﻭﻗﻴﻞ ﻫﻮ ﺩﺭﻫ ﻢ ﺯﻣﻨﹰﺎ
ﺽ ﻋﻨ ﻪ ﺑﻌﺪﻩ ﻏﺎﻟﺒﹰﺎ ﻭﳜﺘﻠﻒ ﺫﻟﻚ ﺑﺎ ﺧﺘﻼﻑ ﺍﳌﺎﻝ :ﻓﺪﺍﻧﻖ ﺍﻟ ﻔﻀﺔ ﺣﺎﻻﹰ ،ﻭﺍﻟﺬﱠﻫﺐ ﳓﻮ ﻳﻈﻦ ﺃﻥ ﻓﺎﻗﺪﻩ ﻳﻌﺮ
ﺛﻼﺛﺔ ﺃﻳﺎﻡ .ﺃﻣﺎ ﻣﺎ ﻳﻌﺮﺽ ﻋﻨﻪ ﻏﺎﻟﺒﹰﺎ ﻛﺤﺒﺔ ﺯﺑﻴﺐ ﺍﺳﺘﺒ ﺪ ﺑﻪ ﻭﺍﺟﺪﻩ ﺑﻼ ﺗﻌﺮﻳﻒ .ﻭﻣﻦ ﺭﺃﻱ ﻟﻘﹾﻄﺔ ﻓﺮﹶﻓﻌﻬﺎ
ﺽ ﻋﻨﻬﺎ ،ﻭﻟﻮﳊﺼﺎﺩﻳﻦ ﺍﻟﱵ ﺍﻋﺘﻴ ﺪ ﺍ ِﻹﻋﺮﺍ
ﻀ ﻤﻨﻬﺎ .ﻭﻳﺠﻮ ﺯ ﺃ ﺧ ﹸﺬ ﻧﺤﻮ ﺳﻨﺎﹺﺑ ﹶﻞ ﺍ ﹶ
ﺑﹺﺮ ﺟﻠﻪ ﻟﻴ ﻌ ﹺﺮﻓﹶﻬﺎ ﻭﺗﺮﻛﻬﺎ ﱂ ﻳ
ﳋﺒ ﹺﺰ ﻣﻦ ﺭﺷﻴﺪ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﻌﺮﺽ ﺴ ﺮ ﹶﺓ ﺍ ﹶ
ﳑﺎ ﻓﻴﻪ ﺯﻛﺎﺓ ﺧﻼﻓﹰﺎ ﻟﻠ ﺰﺭﻛﺸﻲ ﻭﻛﺬﺍ ﹺﺑﺮﺍﺩﺓ ﺍﳊﺪﺍﺩﻳﻦ ﻭﻛ
ﻂ ﺇﻥ
ﺼ ﺮﻓﹶﻪ ﻓﻴ ﻪ ﺃﺧﺬﹰﺍ ﺑﻈﺎﻫﺮ ﺃﺣﻮﺍﻝ ﺍﻟﺴﻠﻒ .ﻭﻳﺤ ﺮ ﻡ ﺃ ﺧ ﹸﺬ ﹶﺛ ﻤ ﹴﺮ ﺗﺴﺎﹶﻗ ﹶ ﻋﻨﻪ ﻋﺎﺩﺓ ،ﻓﻴ ﻤﻠ ﹶﻜ ﻪ ﺁ ﺧﺬﹸﻩ ،ﻭﻳﻨﻔﺬ ﺗ
ﻂ ﺧﺎﺭﹺﺝ ﺍﳉﺪﺍﺭ ﺇﻥ ﱂ ﻳﻌﺘ ﺪ ﺇﺑﺎ ﺣﺘ ﻪ ﺣ ﺮﻡ ،ﻭﺇﻥ ﺣﻮﻁ ﻋﻠﻴﻪ ﻭﺳﻘﻂ ﺩﺍ ﺧ ﹶﻞ ﺍﳉﺪﺍ ﹺﺭ .ﻗﺎﻝ ﰲ ﺍﻤﻮﻉ :ﻣﺎ ﺳ ﹶﻘ ﹶ
ﻼ ﺑﺎﻟﻌﺎﺩﺓ ﺍﳌﺴﺘ ﻤﺮﺓ ﺍﳌﻐﻠﺒﺔ ﻋﻠﻰ ﺍﻟﻈ ﻦ ﺇﺑﺎ ﺣﺘﻬﻢ ﹶﻟ ﻪ.
ﺍﻋﺘﻴﺪﺕ ﺣﻞﱠ ،ﻋ ﻤ ﹰ
ﺏ ﺍﻟﻨﻜﺎﺡ
ﺑﺎ
ﻀ ﻢ ﺑ ﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ. ﺖ ﻭﺍﻧ ﺖ ﺍ َﻷﺷﺠﺎ ﺭ :ﺇﺫﺍ ﺗﻤﺎﻳﹶﻠ
ﺤ ﻉ .ﻭ ﻣﻨ ﻪ ﻗﻮﳍﻢ ﺗﻨﺎ ﹶﻛ ﻀ ﻢ ﻭﺍ ِﻹ ﺟﺘﻤﺎ ﻭﻫﻮ ﹸﻟ ﻐ ﹰﺔ ﺍﻟ
ﻁ ِﺀ ﻋﻠﻰ ﻆ ﹺﺇﻧﻜﺎﺡ ﺃﻭ ﺗﺰﻭﻳﺞﹺ ،ﻭﻫﻮ ﺣﻘﻴﻘﺔ ﰲ ﺍﻟ ﻌﻘﹾﺪ ﻣﺠﺎ ﺯ ﰲ ﺍﻟ ﻮ ﹾ ﻀﻤﻦ ﺇﺑﺎﺣﺔ ﻭﻁﹾﺀ ﹺﺑﹶﻠ ﹾﻔ ﻭ ﺷﺮﻋﹰﺎ ﻋ ﹾﻘ ﺪ ﻳﺘ
ﻁ ِﺀ ﻭﺇﻥ ﺍﺷﺘﻐﻞ ﺑﹺﺎﻟﻌﺒﺎﺩﺓ )ﻗﺎ ﺩ ﹴﺭ( ﻋﻠﻰ ﻣﻮ ْﺀﻧﺔ ﻣ ﻦ ﺝ ﻟﻠ ﻮ ﹾ
ﺍﻟﺼﺤﻴﺢ )ﺳ ﻦ( ﺃﻱ ﺍﻟﻨﻜﺎﺡ )ﻟﺘﺎﺋﻖ( ﺃﻱ ﻣﺤﺘﺎ
ﻸﺧﺒﺎ ﹺﺭ ﺍﻟﺜﱠﺎﺑﺘﺔ ﰲ ﺍﻟﺴﻨﻦ ﻭﻗﺪ ﺃﻭﺭﺩﺕ ﺟﻤﻠﹶﺔ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﰊ ﺼ ﹺﻞ ﺗﻤﻜﲔﹴ ،ﻭﻧ ﹶﻔﻘﹶﺔ ﻳﻮﻣﻪ ﻟ َ ﺴ ﻮ ﺓ ﹶﻓ
ﻣ ﻬﺮﹴ ،ﻭ ﻛ
)ﺇﺣﻜﺎ ﻡ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ( ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺣﻔﻆ ﺍﻟﺪﻳﻦ ﻭﺑﻘﺎ ِﺀ ﺍﻟﻨﺴﻞ .ﻭﺃﻣﺎ ﺍﻟﺘﺎﺋﻖ ﺍﻟﻌﺎﺟﹺﺰ ﻋﻦ ﺍﳌﻮﺀَﻥ ﻓﺎﻷﻭﱃ
ﺼﻮﻡ ﻻ ﺑﺎﻟﺪﻭﺍﺀ ﻭ ﹸﻛ ﹺﺮ ﻩ ﻟﻌﺎﺟﹺﺰ ﻋﻦ ﺍﳌﺆﻥ ﻏﲑ ﺗﺎﺋﻖ .ﻭﳚﺐ ﺑﺎﻟﻨ ﹾﺬﺭﹺ ،ﺣﻴﺚ ﻟ ﻪ ﺗ ﺮ ﹶﻛ ﻪ ﻭﻛﺴﺮ ﺣﺎﺟﺘﻪ ﺑﺎﻟ
ﳋ ﹾﻄﺒﺔ )ﺍﻵﺧﺮ ﻏ ﲑ ﻋ ﻮﺭﺓ( ﻣ ﹶﻘ ﺮﺭﺓ ﻧﺪﺏ) .ﻭ( ﺳ ﻦ )ﻧﻈﺮ ﻛﻞ( ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺑ ﻌ ﺪ ﺍﻟ ﻌ ﺰ ﹺﻡ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻭﻗﺒﻞ ﺍ ﹸ
ﻑ ﲨﺎﳍﺎ ،ﻭﻛﻔﱠﻴﻬﺎ ﻇﻬﺮﹰﺍ ﻭﺑﻄﻨﹰﺎ ﻟﻴﻌﺮﻑ ﺧﺼﻮﺑﺔ ﺑﺪﺎ. ﳊﺮﺓ ﻭﺟﻬﻬﺎ ﻟﻴﻌﺮ ﻁ ﺍﻟﺼﻼﺓ .ﻓﻴﻨﻈﺮ ﻣﻦ ﺍ ﹸ ﻓﻲ ﺷﺮﻭ
ﻕ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺑﲔ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻭﳘﺎ ﻳﻨﻈﺮﺍﻥ ﻣﻨﻪ ﺫﻟﻚ .ﻭﻻ ﺑ ﺪ ﰲ ﺣ ﹼﻞ ﺍﻟﻨﻈﺮ ﻣﻦ ﺗﻴﻘﻨﻪ ﻭﳑﻦ ﺎ ﹺﺭ
ﺏ .ﻭﻧﺪﺏ ﳌﻦ ﻻ ﻳﺘﻴﺴﺮ ﻟﻪ ﺍﻟﻨﻈﺮ ﺃﻥ ﻳ ﺮﺳﻞ ﺐ ﻋﻠﻰ ﹶﻇﻨ ﻪ ﺃﻧﻪ ﻻ ﻳﺠﺎ ﺡ ﻭ ﻋﺪﺓ ،ﻭﺃ ﹾﻥ ﻻ ﻳ ﻐﻠ ﺧﻠﻮﻫﺎ ﻣﻦ ﻧﹺﻜﺎ ﹴ
ﺤ ﺮ ﻡ ﺇﺫ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ. ﳓﻮ ﺍﻣﺮﹶﺃ ﺓ ﻟﺘﺘﺄﻣﻠﻬﺎ ﻭﺗﺼﻔﻬﺎ ﻟﻪ .ﻭﺧﺮﺝ ﺑﺎﻟﻨﻈﺮ :ﺍﳌﺲ ،ﻓﻴ
ﺖ
ﺤ ﺮ ﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻭﻟﻮ ﺷﻴﺨﹰﺎ ﳘﹰﺎ ﺗﻌﻤﺪ ﻧﻈﺮ ﺷﻲ ٍﺀ ﻣﻦ ﺑﺪ ﻥ ﹶﺃ ﺟﻨﹺﺒﻴ ﺔ ﺣﺮ ﹰﺓ ﺃﻭ ﺃﻣﺔ ﺑﻠ ﻐ ]ﻣﻬﻤﺔ[ :ﻳ
ﺸﺘﻬﻰ ﻓﻴﻪ ﻭﻟﻮ ﺷﻮﻫﺎ َﺀ ﺃﻭ ﻋﺠﻮﺯﹰﺍ ﻭﻋ ﹾﻜﺴﻪ ،ﺧﻼﻓﹰﺎ ﻟﻠﺤﺎﻭﻱ ﻛﺎﻟﺮﺍﻓﻌﻲ ﻭﺇﻥ ﻧﻈﹶﺮ ﹺﺑﻐﲑ ﺷﻬﻮ ﺓ ﺃﻭ ﺣﺪﹰﺍ ﺗ
ﻣﻊ ﺃﻣﻦ ﺍﻟ ﻔﺘﻨﺔ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘﻤﺪ ،ﻻ ﰲ ﳓﻮ ﻣﺮﺁﺓ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﹶﻏﻴ ﺮ ﻭﺍ ﺣ ﺪ ﻭﻗﻮﻝ ﺍﻷﺳﻨﻮﻱ ،ﺗﺒﻌﹰﺎ ﻟﻠﺮﻭﺿﺔ،
ﺍﻟﺼﻮﺍﺏ ﺣﻞ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻪ ﻭﺍﻟ ﹶﻜﻔﹾﲔ ﻋﻨﺪ ﺃ ﻣ ﹺﻦ ﺍﻟ ﻔﺘﻨﺔ :ﺿﻌﻴﻒ ،ﻭﻛﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺍﻷﺫﺭﻋﻲ ﻗﻮﻝ ﺟﻤﻊ
ﻒ ﻋﺠﻮ ﹴﺯ ﻳﺆ ﻣ ﻦ ﻣﻦ ﻧ ﹶﻈﺮﹺﳘﺎ ﺍﻟ ﻔﺘﻨﺔ ﻭﻻ ﻳﺤﻞ ﺍﻟﻨ ﹶﻈ ﺮ ﺇﱃ ﻋﻨ ﹺﻖ ﺍﳊ ﺮ ﺓ ﻭﺭﺃﺳﻬﺎ ﹶﻗﻄﹾﻌﹰﺎ. ﺤ ﱡﻞ ﻧ ﹶﻈ ﺮ ﻭ ﺟ ﻪ ﻭ ﹶﻛ ﻳ
ﻑ ﻓﺘﻨﺔ ﺇﱃ ﺍﻷﻣﺔ ﺇﻻ ﻣﺎ ﺑﻴ ﻦ ﺍﻟﺴﺮﺓ ﻭﺍﻟ ﺮﻛﹾﺒﺔ ﻷﻧﻪ ﻋ ﻮ ﺭﺗﻬﺎ ﰲ ﺤ ﱡﻞ ﻣﻊ ﺍﻟ ﹶﻜﺮﺍﻫﺔ ﺍﻟﻨﻈﺮ ﺑﻼ ﺷﻬﻮﺓ ﻭ ﺧ ﻮ ﻭﻗﻴﻞ ﻳ
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ﺸ ﻲ ﻣﻨ ﻪ ﻓﺘﻨﺔ ﺃﻭ ﺍﹾﻟﺘ ﱠﺬ ﺑﻪ ﻛﻤﺎ ﲝﺜﹶﻪ
ﺤﺮﻡ ﺳﻤﺎﻋﻪ ﺇﻻ ﺇﻥ ﺧ ﺕ ﻓﻼ ﻳ ﺍﻟﺼﻼﺓ .ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻮﺭﺓ ﺍﻟﺼ ﻮ
ﺼﻐﲑ ﻟﻠﻨﺴﺎ ِﺀ ﰲ ﺍﻟﻮﻻﺋ ﹺﻢ ﻭﺍ َﻷﻓﹾﺮﺍﺡ ،ﻭﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﺾ ﺍﳌﺘﹶﺄﺧﺮﻳﻦ ﹺﺑﺠﻮﺍ ﹺﺯ ﻧ ﹶﻈ ﺮ ﺍﻟ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺃﻓﱴ ﺑﻌ
ﺝ
ﺸﺘﻬﻰ ،ﻭﻗﻴ ﹶﻞ ﻳﻜﺮﻩ ﺫﻟﻚ .ﻭﺻﺤﺢ ﺍﳌﺘﻮﱄ ﺣ ﱠﻞ ﻧ ﹶﻈ ﺮ ﹶﻓ ﺮ ﺍﻟﺸﻴﺨﲔ ﻋﺪ ﻡ ﺟﻮﺍ ﹺﺯ ﻧﻈﹶﺮ ﹶﻓﺮﺝ ﺻﻐ ﲑ ﺓ ﻻ ﺗ
ﺤ ﹺﻮ ﺍﻻ ﻡ ﻧﻈﺮ ﻓﺮ ﺟﻴﻬﻤﺎ ﻭﻣﺴﻪ ﺯ ﻣ ﻦ ﺍﻟﺮﺿﺎﻉ ﺍﻟﺼﻐ ﹺﲑ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭ ﺟﺰﻡ ﺑﻪ ﹶﻏﻴﺮﻩ ،ﻭﻗﻴﻞ ﻳﺤﺮﻡ .ﻭﳚﻮﺯ ﻟﻨ
ﺼﻔﹶﺔ ﺑﺎﻟﻌﺪﺍﻟﹶﺔ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺑﲔ ﺍﻟﺴﺮﺓ ﻭﺍﻟ ﺮ ﹾﻛﺒﺔ ﻛﻬﻲ. ﻭﺍﻟﺘ ﺮﺑﹺﻴﺔ ﻟﻠﻀﺮﻭﺭﺓ ﻭﻟﻠﻌﺒ ﺪ ﺍﻟﻌ ﺪ ﹺﻝ ﺍﻟﻨﻈﺮ ﺇﱃ ﺳﻴ ﺪﺗﻪ ﺍﳌﺘ
ﺲ ﻣﺎ ﻭﺭﺍﺀ ﺤ ﹺﺮ ﹴﻡ ﻭﳑﺎﺛ ﹴﻞ ﻣ
ﻭ ﹾﶈﺮﹺﻡ ﻭﻟﻮ ﻓﺎﺳﻘﹰﺎ ﺃﻭ ﻛﺎﻓﺮﹰﺍ ﻧﻈﺮ ﻣﺎ ﻭﺭﺍﺀ ﺳﺮﺓ ﻭﺭﻛﺒﺔ ﻣﻨﻬﺎ ،ﻛﻨ ﹶﻈﺮﹺﻫﺎ ﺇﻟﻴﻪ ،ﻭ ﹸﳌ
ﺲ ﻇﻬﺮ ﺃﻭ ﺳﺎﻕ ﻣﺤﺮﻣﺔ ﻛﺄﻣﻪ ﻭﺑﻨﺘﻪ ﻭﻋﻜﺴﻪ ﻻ ﳛﻞ ﺇﹺﻻ ﳊﺎﺟﺔ ﺃﻭ ﺷﻔﹶﻘﺔ. ﺍﻟﺴﺮ ﺓ ﻭﺍﻟﺮﻛﺒﺔ .ﻧﻌﻢ :ﻣ
ﺲ ﻭﺟﻪ ﺍﻷﺟﻨﺒﻴﺔ ﻣ ﹾﻄﹶﻠﻘﺎﹰ ،ﻭﻛﻞ ﺤﺮﻡ ﻣ ﻭﺣﻴﺚ ﺣ ﺮ ﻡ ﻧ ﹶﻈﺮﻩ ﺣ ﺮ ﻡ ﻣﺴﻪ ﺑﻼ ﺣﺎﺋﻞ ﻷﻧ ﻪ ﺃﺑﹶﻠ ﹸﻎ ﰲ ﺍﻟﻠﱠﺬﺓ .ﻧﻌﻢ :ﻳ
ﻼ :ﻛﻘﹶﻼ ﻣ ﺔ ﻳ ﺪ ﺃﻭ ﹺﺭ ﺟﻞﹴ ،ﻭ ﺷ ﻌ ﹺﺮ ﺍﻣﺮﺃﺓ ﻭﻋﺎﻧ ﹶﺔ ﺭﺟﻞ، ﺼﹰ ﻼ ﺣﺮﻡ ﻧﻈﹶﺮ ﻩ ﻣﻨ ﹶﻔ ﺼﹰ ﻣﺎ ﺣ ﺮ ﻡ ﻧﻈ ﺮ ﻩ ﻣﻨﻪ ﺃﻭ ﻣﻨﻬﺎ ﻣﺘ
ﻓﻴﺠﹺﺐ ﻣﻮﺍﺭﺍﺗﻬﻤﺎ ﻭﲢﺘﺠﺐ ﻭﺟﻮﺑﹰﺎ ﻣﺴﻠﻤﺔ ﻋﻦ ﻛﺎﻓﺮﺓ ،ﻭﻛﺬﺍ ﻋﻔﻴ ﹶﻔ ﹲﺔ ﻋﻦ ﻓﺎﺳﻘﹶﺔ ﺑﺴﺤﺎﻕ ،ﺃﻭ ﺯﹺﻧﺎ ،ﺃﻭ
ﺏ ﻭﺍﺣﺪ ،ﻭﺇﻥ ﱂ ﻳﺘﻤﺎﺳﻜﺎ ﺃﻭ ﺗﺒﺎﻋﺪﺍ ﻣﻊ ﺍﲢﺎ ﺩ ﻗﻴﺎﺩﺓ ،ﻭﻳﺤﺮﻡ ﻣﻀﺎﺟﻌﺔ ﺭ ﺟﻠﹶﲔ ﺃﻭ ﺍﻣﺮﹶﺃﺗﲔ ﻋﺎ ﹺﺭﻳﲔ ﰲ ﺛﻮ ﹴ
ﺚ ﺍ ﺳﺘﺜﹾﻨﺎ ِﺀ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ﳋ ﹴﱪ ﻓﻴﻪ ﺑﻌﻴ ﺪ ﺟﺪﹰﺍ ﻭﳚﺐ ﺍﻟﺘﻔﺮﻳ ﻖ ﺑﲔ ﺍﺑﻦ ﻋﺸﺮ ﺍﻟﻔﺮﺍﺵﹺ ،ﺧﻼﻓﹰﺎ ﻟﻠﺴﺒﻜﻲ ،ﻭ ﲝ ﹶ
ﺐ ﺗﺼﺎﻓﹸﺢ ﺤ ﺴﺘ
ﻀﺠﻊ ،ﻭﺇﻥ ﻧﻈﺮ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺏ ﺃﻭ ﺍﻷﻡ .ﻭﻳ ﺳﻨﲔ ﻭﺃﺑﻮﻳﻪ ﻭﺇﺧﻮﺗﻪ ﰲ ﺍ ﳌ
ﺸﻬﻮﺓ ،ﻭﻳ ﹾﻜ ﺮ ﻩ ﻣﺼﺎﹶﻓﺤﺔ ﻣﻦ ﺑﻪ ﺤﺮﻡ ﻣﺼﺎﻓﺤﺔ ﺍﻷ ﻣ ﺮ ﺩ ﺍﳉﹶﻤﻴ ﹶﻞ ﻛﻨ ﹶﻈ ﹺﺮ ﻩ ﹺﺑ ﺍﻟﺮﺟﻠﲔ ﺃﻭ ﺍﳌﺮﺃﺗﲔ ﺇﺫﺍ ﺗﻼﻗﻴﺎ .ﻭﻳ
ﻋﺎﻫﺔ ﻛﺎﻷﺑﺮﺹ ﻭﺍﻷ ﺟ ﹶﺬ ﹺﻡ ﻭﳚﻮ ﺯ ﻧﻈ ﺮ ﻭ ﺟ ﻪ ﺍﳌﺮﺃﹶﺓ ﻋﻨ ﺪ ﺍﳌﻌﺎﻣﻠﺔ ﺑﺒﻴﻊ ﻭﻏﲑﻩ ﻟﻠﺤﺎﺟﺔ ﺇﱃ ﻣ ﻌ ﹺﺮﹶﻓﺘﻬﺎ ،ﻭﺗﻌﻠﻴﻢ
ﻼ ﻭﺃﺩﺍ ًﺀ ﻟﹶﻬﺎ ﺃﻭ ﻋﻠﻴﻬﺎ .ﻭﺗﻌﻤﺪ ﺐ ﺗﻌﻠﱡﻤﻪ ﻛﺎﻟﻔﺎﺗﺤﺔ ﺩﻭ ﹶﻥ ﻣﺎ ﻳﺴ ﻦ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ ﻭﺍﻟﺸﻬﺎﺩﺓ ﲢﻤ ﹰ ﻣﺎ ﻳﺠ
ﺸﻬﺪ ﹶﻥ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ )ﻭ( ﻳﺴ ﻦ )ﺧﻄﺒ ﹲﺔ( ﻀﺮ ،ﻭﺇﻥ ﺗﻴﺴﺮ ﻭﺟﻮ ﺩ ﻧﺴﺎ ٍﺀ ﺃﻭ ﻣﺤﺎﺭﹺﻡ ﻳ ﺍﻟﻨﻈﹶﺮ ﻟﻠﺸﻬﺎﺩﺓ ﻻ ﻳ
ﺏ ﺃﺧﺮﻯ ﻣﻦ ﺑﻀﻢ ﺍﳋﺎﺀ ﻣ ﻦ ﺍﻟﻮﱄ )ﻟﻪ( ﺃﻱ ﻟﻠﻨﻜﺎﺡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟ ﻌ ﹾﻘ ﺪ ﺑﺄﻥ ﺗﻜﻮ ﹶﻥ ﻗﺒ ﹶﻞ ﺇﹺﳚﺎﺑﹺﻪ ،ﻓﻼ ﺗﻨ ﺪ
ﻑ ﻣﻦ ﺃﺑﻄ ﹶﻞ ﺎ، ﺐ ﺗ ﺮﻛﹸﻬﺎ ﺧﺮﻭﺟﹰﺎ ﻣ ﻦ ﺧﻼ ﺤ ﺍﳌﺨﺎﻃﹶﺐ ﹶﻗﺒ ﹶﻞ ﻗﹸﺒﻮﻟﻪ ﻛﻤﺎ ﺻﺤﺤﻪ ﰲ ﺍﳌﻨﻬﺎﺝ ﺑﻞ ﻳﺴﺘ
ﺴ ﻦ ﺧﻄﺒﺔ ﺻﺮﺡ ﺑﻪ ﺷﻴﺨﻨﺎ ﻭﺷﻴﺨﻪ ﺯﻛﺮﻳﺎ ﺭﲪﻬﻤﺎ ﺍﷲ ﻟﻜﻦ ﺍﻟﺬﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ﻭﺃﺻﻠﻬﺎ ﻧ ﺪﺑﻬﺎ .ﻭﺗ ﻛﻤﺎ
ﺃﻳﻀﹰﺎ ﻗﹶﺒﻞ ﺍﳋﻄﺒﺔ ،ﻭﻛﹶﺬﺍ ﹶﻗﺒﻞ ﺍﻹِﺟﺎﺑﺔ ،ﹶﻓﻴﺒﺪﹸﺃ ﻛﻞ ﺑﺎﳊﹶ ﻤ ﺪ ﻭﺍﻟﺜﱠﻨﺎ ِﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﰒ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ
ﳋ ﹾﻄﺒﺔ :ﹺﺟﹾﺌﺘﻜﹸﻢ ﺭﺍﻏﺒﹰﺎ ﰲ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻳﻮﺻﻲ ﺑﺎﻟﺘﻘﹾﻮﻯ ،ﰒ ﻳﻘﻮﻝ ﰲ ﺧ ﹾﻄﺒﺔ ﺍ ﹸ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ
ﻼ :ﻗﺎﻝ :ﺟﺎﺀَﻛﻢ ﻣﻮﻛﱢﻠﻲ ،ﺃﻭ ﺟﹾﺌﺘﻜﻢ ﻋﻨﻪ ﺧﺎﻃﺒﹰﺎ ﻛﺮﳝﺘﻜﹸﻢ، ﻛﹶﺮ ﳝﺘ ﹸﻜ ﻢ ﺃﻭ ﻓﺘﺎﺗﻜﻢ ﻭﺇﻥ ﻛﺎﻥ ﻭﻛﻴ ﹰ
ﻚﺐ ﺃﻥ ﻳﻘﻮﻝ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﹸﺃ ﺯ ﻭ ﺟ ﺴﺘﺤ ﻓﻴﺨﻄﺐ ﺍﻟﻮﱄ ﺃﻭ ﻧﺎﺋﺒﻪ ﻛﺬﻟﻚ ،ﰒ ﻳﻘﻮﻝ ﻟﺴﺖ ﲟﺮﻏﻮﺏ ﻋﻨﻚ .ﻭﻳ
ﻑ ﺃﻭ ﺗﺴﺮﻳ ﹴﺢ ﺑﹺﺈﺣﺴﺎ ﻥ. ﻋﻠﻰ ﻣﺎ ﺃﻣ ﺮ ﺍﻟﱠﻠ ﻪ ﺑﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻣﻦ ﺇﹺﻣﺴﺎ ﻙ ﲟ ﻌﺮﻭ
ﺴ ﹴﺦ ﺃﻭ ﻣﻮﺕ. ﻕ ﺃﻭ ﹶﻓ ﺤﺮﻡ ﺍﻟﺘﺼﺮﻳ ﺢ ﺑﹺﺨﻄﺒ ﺔ ﺍﳌ ﻌﺘﺪﺓ ﻣﻦ ﻏﲑﻩ ﺭ ﺟ ﻌﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺑﺎﺋﻨﹰﺎ ﹺﺑﻄﹶﻼ ﹴ ]ﻓﺮﻭﻉ[ :ﻳ
ﻚ .ﻭﻻ ﳛ ﱡﻞ ﺧﻄﹶﺒﺔ
ﺏ ﺭﺍﻏﺐ ﻓﻴ
ﺖ ﺟﻤﻴﻠﹶﺔ ،ﻭ ﺭ
ﺾ ﺎ ﰲ ﻋﺪﺓ ﻏﲑ ﹺﺭ ﺟ ﻌﻴﺔ ،ﻭﻫﻮ :ﻛﹶﺄﻧ
ﻭﳚﻮ ﺯ ﺍﻟﺘﻌﺮﻳ
154
ﺾ ﰲ ﻋﺪﺓ ﺍﶈﻠﻞ. ﺍﳌﻄﻠﻘﺔ ﻣﻨﻪ ﺛﻼﺛﹰﺎ ﺣﱴ ﺗﺘﺤﱠﻠﻞ ﻭﺗﻨ ﹶﻘﻀﻲ ﻋﺪﺓ ﺍﶈﻠﱢﻞ ﺇﻥ ﹶﻃﻠﱠﻖ ﺭ ﺟﻌﻴﺎﹰ ،ﻭﹺﺇ ﱠﻻ ﺟﺎﺯ ﺍﻟﺘﻌﺮﻳ
ﺖ ﻭﻗﺪ ﺕ ﺧ ﹾﻄﺒﺘﻪ ﻭﺇﻥ ﹶﻛ ﹺﺮ ﻫ ﺤﺮﻡ ﻋﻠﻰ ﻋﺎ ﹴﱂ ﲞ ﹾﻄﺒ ﺔ ﺍﻟ ﻐﻴ ﹺﺮ ﻭﺍﻹِﺟﺎﺑﺔ ﻟ ﻪ ﺧ ﹾﻄﺒ ﹰﺔ ﻋﻠﻰ ﺧ ﹾﻄﺒ ﺔ ﻣﻦ ﺟﺎ ﺯ ﻭﻳ
ﺿ ﻪ :ﻛﺄﻥ ﻃﺎ ﹶﻝ ﺍﻟﺰﻣ ﻦ ﺑ ﻌ ﺪ ﺇﹺﺟﺎﺑﺘﻪ،
ﻑ ﻭﻻ ﺣﻴﺎﺀٍ ،ﺃﻭ ﺑﹺﺈ ﻋﺮﺍ ﺻﺮﺡ ﹶﻟﻔﹾﻈﹰﺎ ﺑﺈﹺﺟﺎﺑﺘﻪ ﺇﹺﻻ ﺑﹺﺈ ﹾﺫﻧﹺﻪ ﹶﻟ ﻪ ﻣ ﻦ ﻏﲑ ﺧ ﻮ
ﻉ ﺑﹺﻪ ﺫﻛﺮ ﻭﺟﻮﺑﹰﺎ ﻣﺴﺎ ﹺﻭﻳﻪ ﻭﻣﻨﻪ ﺳ ﹶﻔﺮﻩ ﺍﻟﺒﻌﻴ ﺪ .ﻭﻣﻦ ﺍﺳﺘﺸ ﲑ ﰲ ﺧﺎﻃﺐ ﺃﻭ ﳓ ﹺﻮ ﻋﺎﻟﻢ ﻳﺮﻳﺪ ﺍﻻﺟﺘﻤﺎ
ﺡ ﺍﳌﺮﺃ ﹶﺓ ﺍﻟ ﺪﻳﻨﺔ ﺍﻟﱵ ﻭ ﹺﺟﺪﺕ ﻓﻴﻬﺎ ﺻﻔﺔ ﺍﻟﻌﺪﺍﻟﺔ ﺃﻭﱃ ﻣﻦ ﺤ ﺔ ﺍﻟﻮﺍ ﹺﺟﺒﺔ )ﻭﺩﻳﻨﺔ( ﺃﻱ ﻧﹺﻜﺎ ﺼﺪﻕ :ﺑ ﹶﺬ ﹰﻻ ﻟﻠﻨﺼﻴ
ﹺﺑ
ﻧﻜﺎﺡ ﺍﻟﻔﺎ ﺳﻘﹶﺔ ﻭﻟﻮ ﺑﻐﲑ ﳓﻮ ﺯﻧﺎ ،ﻟﻠﺨﱪ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ "ﻓﺎﻇﻔﺮ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ" )ﻭﻧﺴﻴﺒﺔ( ﺃﻱ ﻣﻌﺮﻭﻓﺔ ﺍﻷﺻﻞ
ﻭﻃﻴﺒﺘﻪ ﻟﹺﻨﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ ﺃﻭﱃ ﻣﻦ ﻏﲑﻫﺎ :ﳋﱪ" :ﲣﲑﻭﺍ ﻟﻨﻄﻔﻜﻢ ﻭﻻ ﺗﻀﻌﻮﻫﺎ ﰲ ﻏﲑ
ﺕ" )ﻭ( ﻗﺮﺍﺑﺔ ﺴ ﺮ ﺇﺫﺍ ﻧ ﹶﻈ ﺮ
ﺍﻷﻛﻔﺎﺀ" ﻭﺗﻜﺮﻩ ﺑﻨﺖ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺎﺳﻖ) ،ﻭﲨﻴﻠﺔ( ﺃﻭﱃ :ﳋﱪ" :ﺧﲑ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺗ
ﺸﻬﻮ ﺓ ﰲ ﺍﻟﻘﹶﺮﻳﺒﺔ ﻓﹶﻴﺠﻲ ُﺀ ﺍﻟﻮﻟﺪ ﳓﻴﻔﹰﺎ. ﻒ ﺍﻟ )ﺑﻌﻴﺪﺓ( ﻋﻨﻪ ﳑﻦ ﰲ ﻧﺴﺒﻪ ﺃﻭﱃ ﻣﻦ ﻗﺮﺍﺑﺔ ﻗﺮﻳﺒ ﺔ ﻭﺃﺟﻨﺒﻴﺔ ﻟﻀﻌ
ﻭﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﻫﻲ ﰲ ﺃﻭﻝ ﺩﺭﺟﺎﺕ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﳋﻮﻭﻟﹶﺔ ،ﻭﺍﻷﺟﻨﺒﻴﺔ ﺃﻭﱃ ﻣﻦ ﺍﻟﻘﹶﺮﺍﺑ ﺔ ﺍﻟﻘﹶﺮﻳﺒﺔ .ﻭﻻ ﻳﺸﻜﻞ ﻣﺎ
ﱯ ﺯﻳﻨﺐ ﻣﻊ ﺃﺎ ﺑﻨﺖ ﻋﻤﺘﻪ ﻷﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻴﺎﻧﹰﺎ ﻟﻠﺠﻮﺍﺯ ،ﻭﻻ ﺑﺘﺰﻭﺝ ﻋﻠ ﻲ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﺫﻛﺮ ﹺﺑﺘﺰﻭﺝ ﺍﻟﻨ
ﻋﻨﻬﻤﺎ ﻷﺎ ﺑﻌﻴﺪﺓ ﺇﺫ ﻫﻲ ﺑﻨﺖ ﺍﺑﻦ ﻋﻤﻪ ،ﻻ ﺑﻨﺖ ﻋﻤﻪ) ،ﻭﺑﻜﺮ( ﺃﻭﱃ ﻣﻦ ﺍﻟﺜﻴﺐ ،ﻟﻸﻣﺮ ﺑﻪ ﰲ ﺍﻷﺧﺒﺎﺭ
ﻑ ﺫﻟﻚ ﻒ ﺁﹶﻟﺘﻪ ﻋﻦ ﺍ ِﻹ ﹾﻗﺘﻀﺎﺽ) ،ﻭﻭﻟﻮ ﺩ( ﻭﻭﺩﻭ ﺩ )ﺃﻭﱃ( ﻟﻸَﻣﺮ ﻤﺎ .ﻭﻳﻌﺮ ﻀ ﻌ
ﺍﻟﺼﺤﻴﺤﺔ .ﺇﻻ ﻟ ﻌﺬﹾﺭ :ﹶﻛ
ﺕ ﻭﹶﻟ ﺪ ﻣﻦ ﻏﲑﻩﳋﻠﹸﻖ ،ﻭﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﺫﺍ ﺴﻨﺔ ﺍ ﹸ ﰲ ﺍﻟﹺﺒﻜﹾ ﹺﺮ ﺑﹺﺄﻗﺎﺭﹺﺎ ،ﻭﺍﻷﻭﱃ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻭﺍﻓﺮﺓ ﺍﻟ ﻌﻌﻞ ﻭ ﺣ
ﺼﹶﻠﺤﺔ ،ﻭﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﺷﻘﹾﺮﺍﺀ ﻭﻻ ﻃﻮﻳﻠﺔ ﻣﻬﺰﻭﻟﺔ ﻟﻠﻨﻬﻲ ﻋﻦ ﻧﹺﻜﺎﺣﻬﺎ .ﻭﳏﻞ ﺭﻋﺎﻳﺔ ﲨﻴﻊ ﻣﺎ ﻣ ﺮ ﺇﻻ ﻟﻤ
ﺣﻴﺚ ﱂ ﺗﺘﻮﻗﻒ ﺍﻟ ﻌﻔﱠﺔ ﻋﻠﻰ ﻏﲑ ﻣﺘﺼﻔﻪ ﺎ ،ﻭﺇﻻ ﻓﻬﻲ ﺃﻭﱃ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻭﻟﻮ
ﳋﹸﻠﻖﹺ ،ﰒ ﺍﻟﻮﻻﺩﺓ ،ﰒ ﺴ ﻦ ﺍ ﹸﺗﻌﺎﺭﺿﺖ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﻳ ﹶﻘﺪﻡ ﺍﻟﺪﻳﻦ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﰒ ﺍﻟ ﻌﻘﹾﻞ ﻭ ﺣ
ﺐ ﺍﺟﺘﻬﺎﺩﻩ .ﺍﻧﺘﻬﻰ .ﻭ ﺟ ﺰ ﻡ ﰲ ﺷﺮﺡ ﺴ ﹺ ﺼﹶﻠﺤﺔ ﻓﻴﻪ ﺃ ﹶﻇﻬﺮ ﲝ ﺍﻟﻨﺴﺐ ،ﰒ ﺍﻟﺒﹺﻜﺎﺭﺓ ،ﰒ ﺍﳉﻤﺎﻝﹶ ،ﰒ ﻣﺎ ﺍ ﹶﳌ
ﺽ ﻣﻮﻟﻴﺘ ﻪ ﻋﻠﻰ ﺫﹶﻭﻱ ﺍﻟﺼﻼﺡ .ﻭﻳﺴ ﻦ ﺃﻥ ﻳﻨﻮﻱ ﺍﻹِﺭﺷﺎ ﺩ ﹺﺑﺘ ﹾﻘﺪﱘ ﺍﻟﻮﹺﻻﺩﺓ ﻋﻠﻰ ﺍﻟ ﻌﻘﹾﻞ .ﻭﻧﺪﺏ ﻟﻠﻮﱄ ﻋ ﺮ
ﺼ ﺪ ﹺﺑﻪ ﻃﺎ ﻋ ﹰﺔ ﻣﻦ ﳓﻮ ﻋﻔﱠﺔ ﺃﻭ ﻭﹶﻟ ﺪ ﺻﺎﱀ .ﻭﺃﻥ ﻳﻜﻮﻥ ﺏ ﻋﹶﻠﻴ ﻪ ﺇﻥ ﹶﻗ
ﺑﺎﻟﻨﻜﺎﺡ ﺍﻟﺴﻨﺔ ﻭﺻﻮﻥ ﺩﻳﻨﹺﻪ .ﻭﺇﳕﺎ ﻳﺜﺎ
ﳉ ﻤﻌﺔ ﻭﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﰲ ﺷﻮﺍﻝ ،ﻭﺃﻥ ﻳ ﺪ ﺧ ﹶﻞ ﻓﻴ ﻪ ﺃﻳﻀﹰﺎ. ﺴﺠﹺﺪ ﻭﻳﻮ ﻡ ﺍ ﹸ ﺍﻟ ﻌﻘﹾﺪ ﰲ ﺍﳌ
ﻁ ﻓﻴﻬﺎ( ﺃﻱ ﺡ ﺧﻤﺴﺔ) :ﺯﻭﺟﺔ ،ﻭﺯﻭﺝ ،ﻭﻭﱄ ،ﻭﺷﺎﻫﺪﺍﻥ ،ﻭﺻﻴﻐﺔ .ﻭﺷﺮ ﹲ )ﺃﺭﻛﺎﻧﻪ( ﺃﻱ ﺍﻟﻨﻜﺎ
ﻚ( ﻣﻮﻟﻴﱵ ﻓﻼﻧﺔ ،ﻓﻼ ﻳﺼﺢ ﺍﻹِﳚﺎﺏ ﺇﻻ ﺑﺄ ﺣ ﺪ ﺤﺘ
ﱄ( ﻭﻫﻮ )ﻛﺰﻭﺟﺘﻚ ﺃﻭ ﹶﺃﻧ ﹶﻜ ﺏ ﻣﻦ ﺍﻟﻮ ﱢ ﺍﻟﺼﻴﻐﺔ )ﺇﳚﺎ
ﻫﺬﻳﻦ ﺍﻟﻠﻔﻈﲔ ،ﳋﱪ ﻣﺴﻠﻢ" :ﺇﺗﻘﻮﺍ ﺍﷲ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﺈﹺﻧﻜﻢ ﺃﺧﺬﲤﻮﻫﻦ ﺑﺄﻣﺎﻧﺔ ﺍﷲ ،ﻭﺍﺳﺘﺤﻠﻠﺘﻢ ﻓﺮﻭﺟﻬﻦ
ﺑﻜﻠﻤﺔ ﺍﷲ" ﻭﻫﻲ ﻣﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﱂ ﻳﺮﹺﺩ ﻓﻴﻪ ﻏﲑﳘﺎ .ﻭﻻ ﻳﺼﺢ ﺑﺄﺯﻭﺟﻚ ﺃﻭ ﺃﻧﻜﺤﻚ ﻋﻠﻰ ﺍﻷﻭﺟﻪ،
ﻚ ﺍﺑﻨﺘﻲ ﺃﻭ ﻋ ﹶﻘ ﺪﺗﻬﺎ ﻟﻚ )ﻭﻗﺒﻮ ﹲﻝ ﻣﺘﺼﻞ ﺑﻪ( ﺃﻱ ﺑﺎﻹِﳚﺎﺏ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﻫﻮ )ﻛﺘﺰﻭﺟﺘﻬﺎ ﻭﻻ ﺑﻜﻨﺎﻳﺔ ﻛﺄ ﺣﹶﻠ ﹾﻠﺘ
ﺖ ﺃﻭ ﺭﺿﻴﺖ( ﻋﻠﻰ ﺍﻷﺻﺢ
ﺃﻭ ﻧﻜﺤﺘﻬﺎ( ﻓﻼ ﺑ ﺪ ﻣﻦ ﺩﺍ ﹶﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﳓﻮ ﺍﺳﻢ ﺃﻭ ﺿﻤ ﹴﲑ ﺃﻭ ﺇﺷﺎﺭ ﺓ )ﺃﻭ ﻗﺒﻠ
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ﺖ ﺖ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻻ ﹶﻗﹺﺒ ﹾﻠ ﺖ )ﻧﹺﻜﺎﺣﻬﺎ( ﺃﻭ ﺗﺰﻭﳚﹺﻬﺎ ﺃﻭ ﹶﻗﺒﹺﻠ ﺧﻼﻓﹰﺎ ﻟﻠﺴﺒﻜﻲ ﻻ ﻓﹶﻌ ﹾﻠ
ﺖ ﻧﹺﻜﺎﺣﻬﺎ ﻷﻧﻪ ﺍﻟﻘﺒﻮ ﹸﻝ ﻭﻻ ﻗﹶﺒﻠﺘﻬﺎ ﻣﻄﻠﻘﹰﺎ ﺃﻱ ﺍﳌﻨﻜﻮ ﺣ ﹶﺔ ﻭﻻ ﻗﺒﻠﺘﻪ ﺃﻱ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻷﻭﱃ ﰲ ﺍﻟﻘﺒﻮﻝ :ﻗﺒﻠ
ﺴ ﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﻦ ﺤِ
ﻱ ﻟﻐ ﺔ ﻭﻟ ﻮ ﳑﻦ ﻳ
ﺡ )ﺑﺘﺮﺟﻤ ﺔ( ﺃﻱ ﺗﺮﺟﻤ ﺔ ﺃ ﺣ ﺪ ﺍﻟﱠﻠ ﹾﻔ ﹶﻈﻴ ﹺﻦ ﺑﺄ
ﺻ ﺢ( ﺍﻟﻨﻜﺎ
ﺍﳊﻘﻴﻘﻲ )ﻭ
ﻁ ﺃﻥ ﻳﺄﰐ ﲟﺎ ﻳ ﻌﺪﻩ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻠﱠﻐﺔ ﺻﺮﳛﹰﺎ ﰲ ﹸﻟ ﻐﺘﻬﻢ .ﻫﺬﺍ ﺇﻥ ﹶﻓ ﹺﻬ ﻢ ﻛﻞ ﻛﻼ ﻡ ﻧ ﹾﻔﺴِﻪ ﻭﻛﻼ ﻡ ﺍﻵ ﺧ ﹺﺮ ﺸﺘﺮ ﹸ
ﻳ
ﻆ ﰲ ﺇﹺﺭﺍ ﺩ ﺓﻼﻣﺔ ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻭﻟﻮ ﺗﻮﺍﻃﺄ ﺃﻫﻞ ﹸﻗ ﹾﻄ ﹴﺮ ﻋﻠﻰ ﻟ ﹾﻔ ﻭﺍﻟﺸﺎﻫﺪﺍﻥ .ﻭﻗﺎﻝ ﺍﻟﻌ ﱠ
ﺡ ﻣﻦ ﻏﲑ ﺻﺮﻳ ﹺﺢ ﺗ ﺮﺟﻤﺘﻪ ﱂ ﻳﻨ ﻌ ﻘ ﺪ ﺍﻟﻨﻜﺎﺡ ﺑﻪ .ﺍﻧﺘﻬﻰ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺮﲨﺔ ﺗ ﺮ ﺟ ﻤ ﹸﺔ ﻣﻌﻨﺎﻩ ﺍﻟﻠﱠﻐﻮﻱ ﺍﻟﻨﹺﻜﺎ ﹺ
ﻺﻧﻜﺎﺡ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ﺍﳌﹸﺤﻘﻖ ﺍﻟﺰﻣﺰﻣﻲ ﻅ ﺍ ﺷﺘ ﹺﻬﺮﺕ ﰲ ﺑﻌﺾ ﺍﻷﻗﹾﻄﺎﺭ ﻟ ِ ﻛﺎﻟﻀﻢ ،ﻓﻼ ﻳﻨﻌﻘﺪ ﺑﺄﻟﻔﺎ
ﻑ ﻣﻌﻨﺎﻫﺎ ﺍﻷﺻﻠﻲ ﺑﻞ ﻳﻌﺮﻑ ﺃﺎ ﻣﻮﺿﻮﻋﺔ ﺠﻤﻲ ﻻ ﻳ ﻌ ﹺﺮ ﺡ ﺑﺎﻟﺼﻴ ﻐ ﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻌ ﻭﻟﻮ ﻋﻘﹶﺪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻜﹶﺎ
ﻟ ﻌﻘﹾﺪ ﺍﻟﻨﻜﺎﺡ ﺻ ﺢ ﻛﺬﺍ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ ،ﻭﺍﻟﺸﻴﺦ ﻋﻄﻴﺔ ﻭﻗﺎﻝ ﰲ ﺷﺮ ﺣ ﻲ ﺍﻹِﺭﺷﺎﺩ ﻭﺍﳌﻨﻬﺎﺝ :ﺃﻧﻪ ﻻ ﻳﻀ ﺮ
ﳊﻦ ﺍﻟﻌﺎﻣﻲ ﻛﻔﺘﺢ ﺗﺎﺀ ﺍﳌﺘﻜﻠﻢ ،ﻭﺇﺑﺪﺍ ﹺﻝ ﺍﳉﻴﻢ ﺯﺍﻳﺎﹰ ،ﺃﻭ ﻋ ﹾﻜﺴﻪ .ﻭﻳﻨ ﻌ ﻘ ﺪ ﺑﺈﹺﺷﺎ ﺭ ﺓ ﺃ ﺧﺮﺱ ﻣﻔﻬﻤ ﹰﺔ ﻭﻗﻴﻞ ﻻ
ﺠ ﹺﺰ ﺇﱃ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﻭ ﻳﻮﻛﱢﻞ .ﻭ ﺣ ﻜ ﻲ ﻫﺬﺍ ﻋﻦ ﺼﹺﺒ ﺮ ﻋﻨﺪ ﺍﻟ ﻌ
ﺡ ﺇﻻ ﺑﺎﻟﺼﻴ ﻐ ﺔ ﺍﻟ ﻌ ﺮﹺﺑﻴﺔ .ﻓﻌﻠﻴﻪ ﻳ ﻳﻨﻌ ﻘ ﺪ ﺍﻟﻨﻜﺎ
ﺹ ﺎ ﻚ ﺍﺑﻨﱵ ﻓﺎ ﺳﺘ ﻮ ﹺ ﺤﺘ ﻆ ﺃﺟﻨﱯ ﻋﻦ ﺍﻟ ﻌﻘﹾﺪ ﻭﺇﻥ ﹶﻗ ﱠﻞ :ﻛﺄﹶﻧﻜ ﱄ ﻣﺘﺼﻞ ﻣﺎ ﺇﺫﺍ ﲣﻠﻞ ﻟﻔ ﹸ ﺃﲪﺪ .ﻭﺧﺮﺝ ﺑﻘﻮ ﹶ
ﺧﲑﹰﺍ .ﻭﻻ ﻳﻀﺮ ﹸﲣﹼﻠ ﹸﻞ ﺧ ﹾﻄﺒ ﺔ ﺧﻔﻴﻔﺔ ﻣﻦ ﺍﻟ ﺰ ﻭﺝ ،ﻭﺇﻥ ﻗﻠﻨﺎ ﺑﻌﺪﻡ ﺍ ﺳﺘﺤﺒﺎﺎ ﺧﻼﻓﹰﺎ ﻟﻠﺴﺒﻜﻲ ﻭﺍﺑﻦ ﺃﰊ
ﺐ ﰒ ﺭ ﹺﺟ ﻊ ﻋﻦ ﺇﹺﳚﺎﺑﹺﻪ ﺃﻭ ﺭ ﺟﻌﺖ ﺖ ﻧﻜﺎﺣﻬﺎ ﻷﻧﻪ ﻣﻦ ﻣ ﹾﻘﺘﻀﻰ ﺍﻟﻌﻘﺪ .ﻓﻠﻮ ﺃ ﻭ ﺟ ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﻓﻘﻞ ﻗﺒﻠ
ﺍﻵﺫﻧﺔ ﰲ ﺇﹺﺫﹶﺎ ﻗﺒﻞ ﺍﻟﻘﺒﻮﻝ ﺃﻭ ﺟﻨﺖ ﺃﻭ ﺍ ﺭﺗﺪﺕ ﺍﻣﺘﻨﻊ ﺍﻟﻘﹸﺒﻮﻝ.
ﺖ ﻧﹺﻜﺎﺣﻬﺎ ﻭﱂ ﻳﻘﹸﻞ ﻋﻠﻰ ﻫﺬﺍ ﺝ ﹶﻗﹺﺒ ﹾﻠ ]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎﻝ ﺍﻟﻮﱄ ﺯ ﻭ ﺟﺘﻜﻬﺎ ﺑﹺﻤ ﻬ ﹺﺮ ﻛﺬﺍ ،ﻓﻘﺎ ﹶﻝ ﺍﻟﺰﻭ
ﺡ ﻣﻊ )ﺗﻌﻠﻴﻖ( ﻛﺎﻟﺒﻴ ﹺﻊ ﺑﻞ ﺃﻭﱃ ﺼ ﺢ ﺍﻟﻨﻜﺎ ﺍﻟﺼﺪﺍﻕ :ﺻﺢ ﺍﻟﻨﻜﺎﺡ ﲟ ﻬ ﹺﺮ ﺍ ﳌﺜﹾﻞ ﺧﻼﻓﹰﺎ ﻟﻠﺒﺎﺭﹺﺯﻱ )ﻻ( ﻳ
ﺏ ﻟﻶ ﺧ ﹺﺮ ﺇﻥ ﻛﺎﻧﺖ ﹺﺑﻨﱵ ﹸﻃﻠﹼﻘﺖ ﺃﻭ ﺍ ﻋﺘﺪﺕ ﻓﻘﺪ ﺯ ﻭ ﺟﺘﻜﹶﻬﺎ ﻻﺧﺘﺼﺎﺻﻪ ﲟﺰﻳﺪ ﺍﻻﺣﺘﻴﺎﻁ :ﻛﺄ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﺍﻷ
ﻓﻘﺒﹺﻞ ﰒ ﺑﺎ ﹶﻥ ﺍﻧﻘﻀﺎ ُﺀ ﻋﺪﺎ ﻭﺃﺎ ﺃﺫﹶﻧﺖ ﻟﻪ :ﻓﻼ ﻳﺼ ﺢ ﻟﻔﺴﺎ ﺩ ﺍﻟﺼﻴﻐﺔ ﺑﺎﻟﺘﻌﻠﻴﻖ .ﻭﲝﺚ ﺑﻌﻀﻬﻢ ﺍﻟﺼﺤﺔ ﰲ
ﻚ ﺇﻥ ﺷﺌﹾﺖ ﻛﺎﻟﺒﻴﻊ :ﺇﺫ ﻻ ﺗﻌﻠﻴ ﻖ ﰲ ﺍﳊﻘﻴﻘﺔ) ،ﻭ( ﻻ ﺇﻥ ﻛﺎﻧﺖ ﻓﹸﻼﻧﺔ ﻣﻮﻟﻴﱵ ﻓﻘﺪ ﺯ ﻭ ﺟﺘﻜﻬﺎ ﻭﰲ ﺯﻭﺟﺘ
ﺡ ﺍﳌﺘﻌﺔ ﻭﻫﻮ ﺍ ﹸﳌ ﺆﻗﱠﺖ ﻭﻟ ﻮ ﺤ ﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﻧﹺﻜﺎ ﹺ ﺼ ﺖ( ﻟﻠﻨﻜﺎﺡ ﹺﺑ ﻤ ﺪ ﺓ ﻣﻌﻠﻮﻣﺔ ﺃﻭ ﻣﺠﻬﻮﻟﺔ ﻓﻴ ﹾﻔﺴﺪ ﻟ ﻣﻊ )ﺗﺄﹶﻗﻴ
ﺲ ﻣﻨﻪ ﻣﺎ ﻟﻮ ﻗﺎﻝ ﺯﻭﺟﺘﻜﻬﺎ ﻣﺪﺓ ﺣﻴﺎﺗﻚ ﺃﻭ ﺣﻴﺎﺎ ﻷﻧﻪ ﻣﻘﺘﻀﻰ ﺍﻟ ﻌﻘﹾﺪ ،ﺑﻞ ﻳﺒﻘﻰ ﺃﹶﺛﺮﻩ ﺑﻌ ﺪ ﻒ ﺳﻨﺔ ﻭﻟﻴ ﺑﺄﹾﻟ
ﳊ ﺪ ﺇﻥ ﻋﻘﺪ ﺑﻮﱄ ﻭﺷﺎ ﻫ ﺪﻳﻦ ﻓﺈﹺﻥ ﻋ ﻘ ﺪ ﺴﻘﹸﻂ ﺍ ﹶ ﺐ ﻭﺍﻟ ﻌ ﺪﺓﹶ ،ﻭﻳ ﺴ ﺍﳌﻮﺕ ،ﻭﻳﻠﺰﻣﻪ ﰲ ﻧﻜﺎﺡ ﺍﳌﺘﻌ ﺔ ﺍﳌ ﻬ ﺮ ﻭﺍﻟﻨ
ﺡ ﺐ ﺍﳊ ﺪ ﱂ ﻳﹾﺜﺒﺖ ﺍ ﹶﳌ ﻬ ﺮ ﻭﻻ ﻣﺎ ﺑ ﻌﺪﻩ ﻭﻳﻨ ﻌ ﻘ ﺪ ﺍﻟﻨﻜﺎ ﺐ ﺍﳊﻤﺪ ﺇﻥ ﻭﻃﻰﺀ :ﻭﺣﻴﺚ ﻭ ﺟ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﺍﳌﺮﺃﺓ ﻭ ﺟ
ﺴﺘﺤﺐ ﺴ ﻦ ﺫ ﹾﻛﺮﻩ ﻓﻴﻪ .ﻭ ﹸﻛ ﹺﺮ ﻩ ﺇﺧﻼﺅﻩ ﻋﻨﻪ .ﻧﻌﻢ ،ﻟﻮ ﺯﻭﺝ ﺃﻣﺘ ﻪ ﺑ ﻌﻴﺪﻩ ﱂ ﻳ ﺑﻼ ﺫ ﹾﻛ ﹺﺮ ﻣ ﻬ ﹴﺮ ﰲ ﺍﻟ ﻌﻘﹾﺪ ﺑﻞ ﻳ
ﻚ ﺇﺣﺪﻯ ﲔ( ﻟﹶﻬﺎ .ﻓﺰ ﻭ ﺟﺘ ﺡ ﻭ ﻋ ﺪ ﺓ( ﻣﻦ ﹶﻏﻴﺮﹺﻩ )ﻭﺗﻌﻴ ﹴ ﻁ )ﰲ ﺍﻟﺰﻭﺟﺔ( ﺃﻱ ﺍﳌﻨﻜﻮﺣﺔ )ﺧﻠ ﻮ ﻣﻦ ﻧﹺﻜﺎ ﹴ )ﻭ( ﺷ ﹺﺮ ﹶ
ﻚ ﺑﹺﻨﱵ ﻭﻟﻴﺲ ﻟﻪ ﻏﲑﻫﺎ ﺃﻭ ﺍﻟﱵ
ﻒ ﺃﻭ ﺇﺷﺎﺭ ﺓ ﻛﺰﻭﺟﺘ
ﺻ
ﲔ ﺑﻮ
ﺑﻨﺎﰐ ﺑﺎ ﻃ ﹲﻞ ﻭﻟﻮ ﻣ ﻊ ﺍﻹِﺷﺎﺭﺓ ،ﻭﻳﻜﻔﻲ ﺍﻟﺘﻌﻴ
156
ﻚ ﻓﺎﻃﻤﺔ ﻭﺇﻥ ﻛﺎﻥ ﻑ ﺯ ﻭ ﺟﺘ
ﺲ ﻓﻴﻬﺎ ﻏﲑﻫﺎ ﺃﻭ ﻫﺬﻩ ﻭﺇﻥ ﺳﻤﺎﻫﺎ ﺑﻐﲑ ﺍ ﺳﻤﻬﺎ ﰲ ﺍﻟ ﹸﻜ ﱢﻞ ﲞﻼ ﰲ ﺍﻟﺪﺍ ﹺﺭ ﻭﻟﻴ
ﻚ ﺑﻨﱵ ﺍﻟ ﹸﻜﺒﺮﻯ ﻭﲰﺎﻫﺎ ﺑﺎﺳﻢ ﺍﻟﺼﻐﺮﻯ ﺻ ﺢ ﰲ ﺍﻟ ﹸﻜﺒﺮﻯ ﻷﻥ ﺍ ﺳ ﻢ ﹺﺑﻨﺘﻪ ﺇﻻ ﺇﻥ ﻧﻮﻳﺎﻫﺎ .ﻭﻟﻮ ﻗﺎﻝ ﺯ ﻭ ﺟﺘ
ﺖ ﺍﺑﻨﹺﻪ
ﻚ ﹺﺑﻨﱵ ﺧﺪﳚﺔ ﻓﺒﺎﻧﺖ ﺑﻨ ﻑ ﺍ ِﻹﺳﻢ ﻓ ﹸﻘ ﺪ ﻡ ﻋﻠﻴﻪ :ﻭﻟﻮ ﻗﺎﻝ :ﺯ ﻭ ﺟﺘ ﺍﻟ ﻜﺒﺮ ﺻﻔ ﹲﺔ ﻗﹶﺎﺋﻤﺔ ﺑﹺﺬﺍﺗﻬﺎ ،ﲞﻼ
ﺼﻠﹾﺒﻪ ﻏﲑﻫﺎ ،ﻭﺇﻻ ﻓﻼ )ﻭ( ﺷﺮﻁ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ )ﻋﺪﻡ ﻑﻟ ﺻﺢ ﺇﻥ ﻧﻮﻳﺎﻫﺎ ﺃﻭ ﻋﻴﻨﻬﺎ ﺑﺈﹺﺷﺎﺭﺓ ﺃﻭ ﱂ ﻳ ﻌ ﺮ
ﺤﺮﻡ( ﺑﻪ ﺁﺧﺮ ﻵﻳﺔ} :ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ{ )ﻧﺴﺎﺀ ﻗﺮﺍﺑﺔ ﻏﲑ( ﻣﺎ ﻣﺤ ﺮﻣﻴﺔ( ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳋﺎﻃﺐ )ﺑﻨﺴﺐ ﻓﻴ
ﺡ ﺃ ﻡ ﻭﻫﻲ ﻣﻦ ﻭﻟﺪﺗﻚ ،ﺃﻭ ﻭﻟﺪﺕ ﻣﻦ ﻭﻟﺪﻙ ﺫﻛﺮﹰﺍ ﺤﺮﻡ ﻧﹺﻜﺎ ﺩﺧﻞ ﰲ )ﻭﻟﺪ ﻋﻤﻮﻣﺔ ﻭﺧﺆﻭﻟﺔ( ﻓﺤﻴﻨﺌ ﺬ ﻳ
ﳉﺪﺓ ﻣﻦ ﺍﳉﻬﺘﲔ ،ﻭﺑﻨﺖ ﻭﻫﻲ ﻣﻦ ﻭﻟﺪﺎ ﺃﻭ ﻭﻟﺪﺕ ﻣﻦ ﻭﻟﺪﻫﺎ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻛﺎﻥ ﺃﻭ ﺃﹸﻧﺜﻰ ﻭﻫﻲ ﺍ ﹶ
ﻻ ﳐﻠﻮﻗﺔ ﻣﻦ ﻣﺎﺀ ﺯﻧﺎﻩ ﻭﺃﺧﺖ ،ﻭﺑﻨﺖ ﺃﺥ ،ﻭﺃﺧﺖ ،ﻭﻋﻤﺔ ﻭﻫﻲ ﺃﺧﺖ ﺫﻛﺮ ﻭﻟﺪﻙ ،ﻭﺧﺎﻟﺔ ﻭﻫﻲ ﺃﺧﺖ
ﺃﻧﺜﻰ ﻭﻟﺪﺗﻚ.
ﺡ ﺇﻥ ﻛﺬﱠﺑﻪ ﺍﻟﺰﻭﺝ، ]ﻓﺮﻉ[ :ﻟﻮ ﺗﺰﻭﺝ ﳎﻬﻮﻟﹶﺔ ﺍﻟﻨﺴﺐ ﻓﺎﺳﺘﻠﹾﺤﻘﹶﻬﺎ ﺃﺑﻮﻩ ﺛﹶﺒﺖ ﻧﺴﺒﻬﺎ ﻭﻻ ﻳﻨﻔﹶﺴ ﺦ ﺍﻟﻨﻜﺎ
ﺤﺮﻡ ﺑﻪ( ﺃﻱ ﺑﺎﻟﺮﺿﺎﻉ )ﻣ ﻦ ﻭﻣﺜﹾﻠﻪ ﻋﻜﹾﺴﻪ ﺑﺄﻥ ﺗﺰﻭﺟﺖ ﳎﻬﻮ ﹰﻻ ﻓﺎﺳﺘﻠﹾﺤﻘﻪ ﺃﺑﻮﻫﺎ ﻭﱂ ﺗﺼﺪﻗﻪ )ﺃﻭ ﺭﺿﺎﻉ ﻓﻴ
ﺿ ﻌﺘﻬﺎ
ﻚ ﻭ ﻣ ﺮ
ﺿ ﻌﺘ
ﺐ" ﻓ ﻤ ﺮ ﺴ ﹺ ﺤ ﺮ ﻡ ﻣ ﻦ ﺍﻟﻨ
ﻉ ﻣﺎ ﻳ ﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎ ﹺ ﺤﺮﻡ ﺑﻨﺴﺐ( ﻟﻠﺨﱪ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ" :ﻭﻳ ﻳ
ﺿ ﻌﺘﻚ ﺃﻭ ﺫﺍ ﹶﻟﺒﻨﻬﺎ ﺃﻣﻚ ﻣﻦ ﺭﺿﺎﻉ، ﻉ ﻭﻛﻞ ﻣ ﻦ ﻭﻟﺪﺕ ﻣﺮ ﺐ ﺃﻭ ﺭﹺﺿﺎ ﹴ ﺴ ﹴ
ﺿ ﻌ ﹰﺔ ﻣﻦ ﻭﹶﻟﺪﻙ ﻣ ﻦ ﻧ
ﻭﻣﺮ
ﻭﺍﳌﺮﺗﻀﻌﺔ ﺑﻠﺒﻨﻚ ﻭﻟﱭ ﻓ ﺮﻋﻚ ﻧﺴﺒﹰﺎ ﺃﻭ ﺭﹺﺿﺎﻋﹰﺎ ﻭﹺﺑﻨﺘﻬﺎ ﻛﺬﻟﻚ ﻭﺇﻥ ﺳﻔﹶﻠﺖ ﺑﻨﺘﻚ ،ﻭﺍﳌﺮﺗﻀﻌﺔ ﺑﻠﱭ ﺃﺣﺪ
ﺤﺮﻡ ﻋﻠﻴﻚ ﺑﺮﹺﺿﺎﻉ ﻣﻦ ﺃﺑﻮﻳﻚ ﻧﺴﺒﹰﺎ ﺃﻭ ﺭﺿﺎﻋﹰﺎ ﺃﺧﺘﻚ .ﻭﻗﺲ ﻋﻠﻰ ﻫﺬﺍ ﺑ ﹶﻘﻴﺔ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺘﻘﺪﻣﺔ .ﻭﻻ ﻳ
ﺿﻌ ﺔ ﻭﹶﻟ ﺪ ﻙ ﻭﺑﻨﺘﻬﺎ ،ﻭﻛﺬﺍ ﺃﺧﺖ ﺃﺧﻴﻚ ﻷﺑﻴﻚ ﺃﻭ ﻷﻣﻚ ﻣﻦ ﺿﻌﺖ ﺃﺧﺎ ﻙ ﺃﻭ ﻭﻟﺪ ﻭﻟﺪﻙ ﻭﻻ ﺃ ﻡ ﻣﺮ ﺃ ﺭ
ﻧﺴﺐ ﺃﻭ ﺭﺿﺎﻉ.
ﺖ ﺳ ﻦ ﺣﻴﺾﹴ ،ﻭﻟﻮ ﻗﻄﺮﺓ ،ﺃ ﻭ ﳐﺘﻠﻄﹰﺎ ﺑﻐﲑﻩ ﻭﺇﻥ ﻗ ﹼﻞ ﱭ ﺁ ﺩ ﻣﻴﺔ ﺑﹶﻠ ﻐ
ﺤﺮﻡ ﻭﺻﻮ ﹸﻝ ﹶﻟ
ﻉ ﺍ ﹸﳌ
]ﺗﻨﺒﻴﻪ[ :ﺍﻟﺮﺿﺎ
ﺸﺘﻐﻞ ﻑ ﺭﺿﻴ ﹴﻊ ﱂ ﻳﺒﻠﻎ ﺣﻮﻟﲔ ﻳﻘﻴﻨﹰﺎ ﲬﺲ ﻣﺮﺍﺕ ﻳﻘﻴﻨﹰﺎ ﻋﺮﻓﺎﹰ ،ﻓﺈﹺﻥ ﹶﻗ ﹶﻄ ﻊ ﺍﻟﺮﺿﻴ ﻊ ﺇﻋﺮﺍﺿﹰﺎ ﻭﺇﻥ ﱂ ﻳ ﺟﻮ
ﺿﻌﺔ ﹸﺛ ﻢ ﻋﺎﺩ ﺇﻟﻴﻪ ﻓﻴﻬﻤﺎ ﻓﻮﺭﺍﹰ ﻓﺮﺿﻌﺘﺎﻥ ،ﺃﻭ ﻗﻄﻌﻪ ﻟﻨﺤﻮ ﹶﻟﻬﻮ ﹶﻛﻨ ﻮ ﹴﻡ ﺧﻔﻴﻒ ﻭﻋﺎ ﺩ ﺑﺸﻲﺀ ﺁﺧﺮ ﺃﻭ ﹶﻗﻄﹶﻌﺘﻪ ﺍﳌ ﺮ
ﺕﻒ ﰒ ﻋﺎ ﺩ ﺸ ﻐ ﹴﻞ ﺧﻔﻴ ﻱ ﻵﺧﺮ ﺃﻭ ﹶﻗ ﹶﻄ ﻌﺘ ﻪ ﻟ ﺣﺎ ﹰﻻ ﺃﻭ ﻃﺎﻝ ﻭﺍﻟﺜﱠﺪﻱ ﺑﻔﻤﻪ ﺃﻭ ﲢﻮﻝ ﻭﻟﻮ ﺑﺘﺤﻮﻳﻠﻬﺎ ﻣﻦ ﺛﹶﺪ ﹴ
ﳊﺮﻣﺔ ﻣﻦ ﺍﻟﺮﺿﻴﻊ ﺇﱃ ﺴﺮﹺﻱ ﺍ ﹸ ﺿ ﻌ ﹸﺔ ﹸﺃﻣﻪ ،ﻭﺫﻭ ﺍﻟﻠﱠﱭ ﺃﺑﺎﻩ .ﻭﺗ ﺇﻟﻴ ﻪ ﻓﻼ ﺗﻌﺪﺩ ﰲ ﲨﻴﻊ ﺫﻟﻚ ،ﻭﺗﺼﲑ ﺍ ﹸﳌ ﺮ
ﻉ ﺍﻟﺮﺿﻴﻊ ﻻ ﺇﱃ ﺃﺻﻮﻟﻪ ﻭﺣﻮﺍﺷﻴﻪ ﻭﻟﻮ ﺃﻗ ﺮ ﺃﹸﺻﻮﻟﻬﻤﺎ ﻭﻓﺮﻭﻋﻬﻤﺎ ﻭﺣﻮﺍﺷﻴﻬﻤﺎ ﻧﺴﺒﹰﺎ ﻭﺭﹺﺿﺎﻋﺎﹰ ،ﻭﺇﱃ ﻓﺮﻭ ﹺ
ﺭ ﺟ ﹲﻞ ﻭﺍﻣﺮﺃﺓ ﻗﺒ ﹶﻞ ﺍﻟ ﻌﻘﹾﺪ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﺃﹸﺧﻮﺓ ﺭﹺﺿﺎﻉ ﻭﺃﻣﻜﻦ ﺣ ﺮ ﻡ ﺗﻨﺎ ﹸﻛﺤﻬﻤﺎ ،ﻭﺇﹺﻥ ﺭﺟﹺﻌﺎ ﻋﻦ ﺍﻹِﻗﺮﺍ ﹺﺭ ﺃﻭ ﺑ ﻌﺪﻩ
ﻓﻬﻮ ﺑﺎﻃﻞ ،ﻓﻴﻔ ﺮﻕ ﺑﻴﻨﻬﻤﺎ .ﻭﺇﻥ ﺃﹶﻗ ﺮ ﺑﻪ ﻓﺄﻧﻜﺮﺕ ﺻﺪﻕ ﰲ ﺣﻘﻪ ،ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﺃﹶﻗﺮﺕ ﺑﹺﻪ ﺩﻭﻧ ﻪ .ﻓﺈﹺﻥ
ﻛﺎﻥ ﺑ ﻌ ﺪ ﺃﻥ ﻋﻴﻨﺘ ﻪ ﰲ ﺍ ِﻹﺫﹾﻥ ﻟﻠﺘﺰﻭﻳ ﹺﺞ ﺃﻭ ﻣﻜﱠﻨﺘﻪ ﻣﻦ ﻭﻃﺌﻪ ﺇﻳﺎﻫﺎ ﱂ ﻳ ﹾﻘﺒ ﹾﻞ ﻗﻮﳍﺎ ،ﻭﺇﻻ ﺻﺪﻗﺖ ﺑﻴﻤﻴﻨﻬﺎ ﻭﻻ
ﺖ ﺍﻟﺮﺿﺎﻉ ﺑﺮﺟﻞ ﻭﺍﻣﺮﺃﺗﲔ ،ﻭﺑﺄﺭﺑﻊ ﹺﻧﺴﻮ ﺓ
ﺗﺴﻤﻊ ﺩﻋﻮﻯ ﳓﻮ ﺃﺏ ﳏﺮ ﻣﻴ ﺔ ﺑﺎﻟﺮﺿﺎﻉ ﺑﲔ ﺍﻟﺰﻭﺟﲔ .ﻭﻳﹾﺜﺒ
157
ﻭﻟﻮ ﻓﻴﻬﻦ ﺃ ﻡ ﺍﳌﺮﺿﻌﺔ ﺇﻥ ﺷﻬﺪﺕ ﺣﺴﺒﺔ ﺑﻼ ﺳﺒﻖ ﺩﻋﻮﻯ ﻛﺸﻬﺎﺩﺓ ﺃﺏ ﺍﻣﺮﺃﺓ ﻭﺍﺑﻨﻬﺎ ﺑﻄﻼﻗﻬﺎ ﻛﺬﻟﻚ.
ﺿ ﻌﺘﻬﺎ.
ﻭﺗﻘﺒﻞ ﺷﻬﺎ ﺩ ﹸﺓ ﻣ ﺮﺿﻌﺔ ﻣﻊ ﻏﲑﻫﺎ ﱂ ﺗﻄﻠﺐ ﺃ ﺟﺮﺓ ﺍﻟﺮﺿﺎﻉ ﻭﺇﻥ ﺫﻛﺮﺕ ﻓﻌﻠﻬﺎ ﻛﺄﺷﻬﺪ ﺃﱐ ﺃ ﺭ
ﻕ ﺍﳌﺮﺍﺕ ،ﻭﻭﺻﻮ ﹺﻝ ﺍﻟﱠﻠﺒﻦ ﺇﱃ ﺟ ﻮﻓﻪ ﰲ ﻛ ﱢﻞ ﺖ ﺍﻟﺮﺿﺎﻉ ،ﻭ ﻋ ﺪﺩﻩ ،ﻭﺗ ﹶﻔ ﺮ
ﻉ ﺫﻛ ﺮ ﻭ ﹾﻗ
ﻁ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺿﺎ ﹺﻭﺷﺮ ﹶ
ﺹ ﹶﺛﺪﻱ ﻭ ﺣ ﺮ ﹶﻛ ﺔ ﺣﻠﹶﻘ ﺔ ﺑﻌﺪ ﻋﻠﻤﻪ ﺃﺎ
ﻑ ﺑﻨﻈﺮ ﺣﻠﹾﺐ ﻭﺇﳚﺎﺭ ﻭﺍﺯﺩﺭﺍﺩ ،ﻭﺑﻘﺮﺍﺋﻦ ﻛﺎﻣﺘﺼﺎ ﹺ ﺿ ﻌ ﺔ .ﻭﻳﻌﺮ
ﺭ
ﱭ ﻭﺇﻻ ﱂ ﻳﺤ ﱡﻞ ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﻷﻥ ﺍﻷﺻﻞ ﻋﺪ ﻡ ﺍﻟﻠﱠﱭ .ﻭﻻ ﻳﻜﻔﻲ ﰲ ﺃﹶﺩﺍ ِﺀ ﺍﻟﺸﻬﺎﺩﺓ ﺫﻛﺮﻩ ﺍﻟﻘﺮﺍﺋﻦ ﺑﻞ ﺫﺍﺕ ﹶﻟ
ﻚ ﰲ ﲤﺎﻡ ﺍﻟﺮﺿﻌﺎﺕ ﺃﻭ ﺍﳊﻮﻟﲔ ﺃﻭ ﻳﻌﺘﻤﺪﻫﺎ ﻭﳚﺰﻡ ﺑﺎﻟﺸﻬﺎﺩﺓ .ﻭﻟﻮ ﺷﻬﺪ ﺑﻪ ﺩﻭﻥ ﺍﻟﻨﺼﺎﺏ ﺃﻭ ﻭﻗﹶﻊ ﺷ
ﻉ ﺍﻹِﺟﺘﻨﺎﺏ ﻭﺇﻥ ﱂ ﺗﺨﱪﻩ ﺇﻻ ﻭﺍﺣﺪﺓ .ﻧﻌﻢ ﺤ ﺮ ﻡ ﺍﻟﻨﻜﺎﺡ ،ﻟﻜﻦ ﺍﻟﻮﺭ ﻑ ﺍﻟﺮﺿﻴﻊ ﱂ ﻳ ﻭﺻﻮﻝ ﺍﻟﻠﱭ ﺇﱃ ﺟ ﻮ
ﺇﻥ ﺻﺪﻗﻬﺎ ﻳﻮﻡ ﺍﻷﺧﺬ ﺑﻘﻮﳍﺎ ﻭﻻ ﻳﺜﺒﺖ ﺍﻹِﻗﺮﺍﺭ ﺑﺎﻟﺮﺿﺎﻉ ﺇﻻ ﺑﺮﺟﻠﲔ ﻋﺪﻟﲔ )ﺃﻭ ﻣﺼﺎﻫﺮﺓ( ﳏﺮﻡ ﺯﻭﺟﺔ
ﺃﺻﻞ ﻣﻦ ﺃﺏ ﺃﻭ ﺟ ﺪ ﻷﺏ ﺃﻭ ﺃﻡ ﻭﺇﻥ ﻋﻼ ﻣﻦ ﻧﺴﺐ ﺃﻭ ﺭﹺﺿﺎﻉ) ،ﻭﻓﺼﻞ( ﻣﻦ ﺍﺑﻦ ﻭﺍﺑﻨﻪ ﻭﺇﻥ ﺳﻔﹸﻞ
ﻉ ﻭﺇﻥ ﻋﻠﺖ ﻭﺇﻥ ﱂ ﻳﺪ ﺧ ﹾﻞ ﺎ ﻟﻶﻳﺔ .ﻭ ﺣ ﹾﻜ ﻤﺘ ﻪ ﺍﺑﺘﻼ ُﺀ ﻣﻨﻬﻤﺎ) ،ﻭﺃﺻﻞ ﺯﻭﺟﺔ( ﺃﻱ ﹸﺃﻣﻬﺎﺎ ﺑﻨﺴﺐ ﺃﻭ ﺭﹺﺿﺎ ﹴ
ﺤ ﺮﻣﺖ ﻛﺴﺎﺑﻘﺘﻴﻬﺎ ﺑﻨﻔﺲ ﺍﻟﻌﻘﺪ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ. ﺍﻟﺰﻭﺝ ﲟﻜﺎ ﹶﳌﺘﻬﺎ ﻭﺍﳋﹸﻠﻮﺓ ﻟﺘﺮﺗﻴﺐ ﺃﻣﺮ ﺍﻟ ﺰ ﻭﺟﺔ ﻓ
)ﻭﺍﻋﻠﻢ( ﺃﻧﻪ ﻳﻌﺘﱪ ﰲ ﺯﻭﺟﱵ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻭﰲ ﺃﻡ ﺍﻟﺰﻭﺟﺔ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺪﺧﻮﻝ ﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺪ
ﺖ ﺍﺑﻨﻬﺎ ﻭﺑﻨﺖ ﺍﺑﻨﺘﻬﺎ ﻭﺇﻥ ﻉ ﻭﻟﻮ ﺑﻮﺍﺳﻄ ﺔ ﺳﻮﺍ َﺀ ﺑﹺﻨ ﺐ ﺃﻭ ﺭﹺﺿﺎ ﹴ ﺻﺤﻴﺤﹰﺎ )ﻭﻛﺬﺍ ﻓﺼﻠﻬﺎ( ﺃﻱ ﺍﻟﺰﻭﺟﺔ ﺑﻨﺴ ﹴ
ﺳ ﹸﻔﻠﹶﺖ )ﺇﻥ ﺩﺧﻞ ﺎ( ﺑﺄﻥ ﻭ ﻃﺌﹶﻬﺎ ﻭﻟﻮ ﰲ ﺍﻟ ﺪﺑﺮ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟ ﻌ ﹾﻘ ﺪ ﻓﺎﺳﺪﺍﹰ ،ﻭﺇ ﹾﻥ ﱂ ﻳﻄﹶﺄﻫﺎ ﱂ ﺗﺤﺮﻡ ﹺﺑﻨﺘﻬﺎ
ﻚ ﺃﻭ ﺷﺒ ﻬ ﺔ ﺖ ﺯﻭﺝ ﺍ ُﻷ ﻡ ﻭﻻ ﺃﻡ ﺯﻭ ﺟ ﺔ ﺍﻷﺏ ﻭﺍﻻﺑ ﹺﻦ .ﻭﻣﻦ ﻭﻃﻰ َﺀ ﺍﻣﺮﺃ ﹰﺓ ﹺﺑ ﻤ ﹾﻠ ﺤﺮﻡ ﺑﻨ ﲞﻼﻑ ﺃﻣﻬﺎ .ﻭﻻ ﺗ
ﺡ ﺃﻭ ﺷﺮﺍ ٍﺀ ﺃﻭ ﹺﺑ ﹶﻈ ﻦ ﺯﻭﺟﺔ ﺣﺮﻡ ﻋﻠﻴﻪ ﺃﻣﻬﺎﺗﻬﺎ ﻭﺑﻨﺎﺗﻬﺎ ﻭﺣﺮﻣﺖ ﻋﻠﻰ ﺁﺑﺎﺋﻪ ﻣﻨﻪ ﻛﺄﻧﻪ ﻭﻃﻰ َﺀ ﺑﻔﺎ ﺳ ﺪ ﻧﻜﺎ ﹴ
ﺖ ﺍﻟﻨﺴﺐ ﻭﺍﻟ ﻌﺪﺓ ﻻ ﺣﺘﻤﺎ ﹺﻝ ﺣ ﻤﻠﻬﺎ ﻚ ﺍﻟﻴﻤﲔ ﻧﺎ ﹺﺯ ﹲﻝ ﲟﻨﺰﹺﻟﺔ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﺑﺸﺒﻬﺔ ﻳﺜﺒ ﻁ َﺀ ﹺﺑ ﻤ ﹾﻠ
ﻭﺃﺑﻨﺎﺋﻪ ﻷ ﱠﻥ ﺍﻟ ﻮ ﹾ
ﺸﺒ ﻬ ﺔ ﻧﻈﹶﺮ ﺃﻡ ﺍﳌ ﻮﻃﹸﻮﺀﺓ ﻭﺑﻨﺘﻬﺎ ﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻮﺍﻃﻰ ِﺀ ﹺﺑ ﻣﻨﻪ ﺳﻮﺍﺀ ﺃﻭﺟﺪ ﻣﻨﻬﺎ ﺷﺒﻬﺔ ﺃﻳﻀﹰﺎ ﺃﻡ ﻻ ﻟﻜﻦ ﻳ
ﻭ ﻣﺴﻬﻤﺎ.
ﺕ ﺑﺄﻥ ﻳ ﻌﺴﺮ ﻋ ﺪ ﻫ ﻦ ﻋﻠﻰ ﺍﻵﺣﺎﺩ ﻛﺄﻟﻒ ﺍﻣﺮﺃﺓ ﺴ ﻮ ﺓ ﻏﲑ ﻣﺤﺼﻮﺭﺍ ﺤﺮﻣﺔ ﺑﹺﻨ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﺧﺘﻄﻠﺖ ﻣ
ﳊ ﱡﻞ ﺃ ﻭ ﻧﻜﺢ ﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻦ ﺇﱃ ﹶﺃ ﹾﻥ ﺗﺒﻘﻰ ﻭﺍ ﺣ ﺪﹲﺓ ﻋﻠﻰ ﺍﻷ ﺭ ﺟ ﹺﺢ ﻭﺇ ﹾﻥ ﹸﻗ ﺪ ﺭ ﻭﻟﻮ ﺑﺴﻬﻮﻟ ﺔ ﻋﻠﻰ ﻣﺘﻴﻘﱢﻨ ﺔ ﺍ ﹶ
ﺴﻮﺩﺍ َﺀ ﺍﺧﺘﹶﻠﻄﹶﺖ ﲟﻦ ﻻ ﺸﺮﹺﻳ ﻦ ﺑﻞ ﻣﺎﹶﺋ ﹰﺔ ﱂ ﻳﻨﻜﺢ ﻣﻨ ﻬ ﻦ ﺷﻴﺌﹰﺎ .ﻧﻌﻢ ﺇﻥ ﹶﻗﻄﹶﻊ ﺑﺘﻤﻴﺰﹺﻫﺎ ﹶﻛ ﺕ ﻛ ﻌ ﺑﹺﻤﺤﺼﻮﺭﺍ
ﺤﺮﻡ ﹶﻏﻴﺮﻫﺎ ﻛﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ. ﺳﻮﺍ ﺩ ﻓﻴﻬ ﻦ ﱂ ﻳ
ﺴﻠﻤﺔ ﺃﻭ ﻛﺘﺎﹺﺑﻴﺔ ﺧﺎﻟﺼﺔ ﺫﻣﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻁ ﺃﻳﻀﹰﺎ ﰲ ﺍﳌﹶﻨﻜﻮ ﺣ ﺔ ﹶﻛ ﻮﻧﻬﺎ ﻣ ﺸﺘﺮ ﹸ
]ﺗﻨﺒﻴﻪ[ :ﺍﻋﻠﻢ ﺃﻧﻪ ﻳ
ﺡ ﺍﻻﺳﺮﺍﺋﻴﻠﻴﺔ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻌﻠ ﻢ ﺩﺧﻮﻝ ﺃ ﻭ ﹶﻝ ﺁﺑﺎﺋﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺤ ﱡﻞ ﻣﻊ ﺍﻟﻜﹶﺮﺍﻫﺔ ﻧﹺﻜﺎ ﺣﺮﺑﻴﺔ ،ﻓﹶﻴ
ﻁ ﺃﻥ ﻳﻌﻠ ﻢ ﺩﺧﻮ ﹸﻝ ﺃﻭﻝ ﺸ ﺮ
ﺑﻌﺜﹶﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﻥ ﻋﻠ ﻢ ﺩﺧﻮﻟﻪ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻱ ،ﻭﻧﻜﺎﺡ ﻏﲑﻫﺎ ﹺﺑ
ﰊ ﻭﲢﺘﻪ ﻛﺘﺎﺑﻴﺔ ﺩﺍﻡ ﻧﹺﻜﺎﺣﻪ ﻭﺇﻥ
ﺤﺮﻑ ،ﻭﻟﻮ ﺃﺳﻠﻢ ﻛﺘﺎ
ﺁﺑﺎﺋﻬﺎ ﻓﻴﻪ ﻗﺒﻠﻬﺎ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻳﻒ ﺇﻥ ﲡﻨﺒﻮﺍ ﺍ ﹸﳌ
158
ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﻭﺛﲏ ﻭﲢﺘﻪ ﻭﺛﻨﻴﺔ ﻓﺘﺨﻠﱠﻔﺖ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺗﻨﺠﺰﺕ ﺍﻟﻔﺮﻗﺔ ﺃﻭ ﺑﻌﺪﻩ ﻭﺃﺳﻠﻤﺖ ﰲ ﺍﻟﻌﺪﺓ
ﺻ ﺮ ﻋﻠﻰ ﺍﻟ ﹸﻜﻔﹾﺮ :ﻓﺈﹺﻥ ﺩﺧﻞ ﺎ ﻭﺃﺳﻠﻢ ﰲ ﺍﻟﻌﺪﺓ ﺩﺍ ﻡ ﻧﹺﻜﺎﺣﻪ ،ﻭﺇﻻ ﻓﺎﻟﻔﺮﻗﹶﺔ ﻣﻦ ﺇﺳﻼﻣﻪ .ﻭﻟﻮ ﺃﺳﻠﻤﺖ ﻭﺃ
ﻀ ﺮ ﻣﻘﺎ ﺭﻧﺔ ﻣﻔﹾﺴ ﺪ ﻫﻮ ﺯﺍﺋﻞ ﻋﻨ ﺪ ﺍ ِﻹﺳﻼﻡ ﹶﻓﺘ ﻘ ﺮ
ﺚ ﺃ ﺩﻣﻨﺎ ﻻ ﻳ
ﺩﺍﻡ ﺍﻟﻨﻜﺎﺡ ،ﻭﹺﺇ ﱠﻻ ﻓﺎﻟﻔﺮﹶﻗ ﹶﺔ ﻣﻦ ﹺﺇﺳﻼﻣﻬﺎ .ﻭﺣﻴ ﹸ
ﺤﺮﺑﻴﺔ ﺇﻥ ﺍﻋﺘﻘﺪﻭﻩ ﻧﹺﻜﺎﺣﹰﺎ. ﰊ ﻟ
ﺐ ﺣﺮ ﺼ ﹺ ﻀﻴ ﹰﺔ ﻋﻨ ﺪ ﺍ ِﻹﺳﻼﻡ ﻭﻋﻠﻰ ﹶﻏ ﻋﻠﻰ ﻧﹺﻜﺎﺡ ﰲ ﻋ ﺪ ﺓ ﻫﻲ ﻣﻨ ﹶﻘ
ﺼ ﺢ ﻧﻜﺎﺡ ﺍﳉﻨﻴﺔ ﺡ ﺍﻟﻜﻔﱠﺎ ﹺﺭ ﺻﺤﻴﺢ ،ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ،ﻭﻻ ﻳ ﻭﻛﺎﻟ ﻐﺼﺐ ﺍﳌﻄﺎﻭﻋﺔ .ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ .ﻭﻧﹺﻜﺎ
ﺖ ﺑﹺﻨﺘﻲ ﺃﺣﺪﻛﻤﺎ ﺑﺎﻃﻞ ﻭﻟﻮ ﻛﻌﻜﺴﻪ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ) .ﻭ( ﺷﺮﻁ )ﰲ ﺍﻟﺰﻭﺝ ﺗﻌﻴﲔ( ﻓ ﺰ ﻭ ﺟ
ﺝﺐ ﺃﻭ ﺭﹺﺿﺎﻉ )ﺗﺤﺘﻪ( ﺃﻱ ﺍﻟﺰﻭ ﺴ ﹴ ﺖ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﺧﺎﻟﹶﺔ )ﻟﻠ ﻤﺨﻄﻮﺑﺔ( ﹺﺑﻨ ﻣﻊ ﺍﻹِﺷﺎﺭﺓ )ﻭﻋﺪﻡ ﻣﺤﺮﻣﺔ( ﻛﺄ ﺧ
ﺤﺮﻣﻴﻦ ﰲ ﻋﻘﹾﺪ ﺑﻄﹶﻞ ﻓﻴﻬﻤﺎ: ﻭﻟﻮ ﰲ ﺍﻟﻌﺪﺓ ﺍﻟ ﺮﺟﻌﻴﺔ ﻷﻥ ﺍﻟﺮﺟ ﻌﻴﺔ ﻛﺎﻟ ﺰﻭﺟﺔ ﺑﺪﻟﻴﻞ ﺍﻟﺘﻮﺍﺭﺙ .ﻓﹺﺈ ﹾﻥ ﻧﻜ ﺢ ﻣ
ﺐ ﺃﻭ ﺴ
ﺤ ﺮﻡ ﺍﳉﻤ ﻊ ﺑﻴﻨﻬﻤﺎ ﻛﻞ ﺍﻣﺮﺃﺗﲔ ﺑﻴﻨﻬﻤﺎ ﻧ ﻂ ﻣﻦ ﻳ ﺇﺫ ﻻ ﻣﺮﺟﺢ ،ﺃﻭ ﰲ ﻋﻘﺪﻳﻦ ﺑﻄﻞ ﺍﻟﺜﺎﱐ .ﻭﺿﺎﹺﺑ ﹸ
ﺸﺘﺮﻁ ﺃﻳﻀﹰﺎ ﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﺗﺤﺘﻪ ﺃ ﺭﺑ ﻊ ﻣﻦ ﺤﻬﹺﻤﺎ ﺇﻥ ﹸﻓ ﹺﺮﺿﺖ ﺇﺣﺪﺍﻫﻤﺎ ﹶﺫﻛﹶﺮﹰﺍ ﻭﻳ ﺭﹺﺿﺎﻉ ﻳﺤﺮﻡ ﺗﻨﺎ ﹸﻛ
ﺕ ﺳﻮﻯ ﺍﳌﺨﻄﻮﺑﺔ ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻦ ﰲ ﺍﻟﻌﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻷﻥ ﺍﻟﺮﺟﻌﻴﺔ ﰲ ﺣﻜﻢ ﺍﻟﺰﻭﺟﹺﺔ ،ﻓﻠﻮ ﻧﻜ ﺢ ﺍﻟﺰﻭﺟﺎ
ﺍﳊ ﺮ ﲬﺴﹰﺎ ﻣﺮﺗﺒﹰﺎ ﺑ ﹸﻄ ﹶﻞ ﰲ ﺍﳋﺎﻣﺴﺔ ﺃﻭ ﰲ ﻋ ﹾﻘ ﺪ ﺑ ﹸﻄ ﹶﻞ ﰲ ﺍﳉﻤﻴﻊ ﺃﻭ ﺯﺍﺩ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺜﻨﺘﲔ ﺑﻄﻞ ﻛﺬﻟﻚ .ﺃﻣﺎ
ﺡ ﳏﺮﻣﺘﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﶈﺮﻣﺔ ﻟﻠﻤﺨﻄﻮﺑﺔ ﺃﻭ ﺇﺣﺪﻯ ﺍﻟ ﺰﻭﺟﺎﺕ ﺍﻷﺭﺑﻌﺔ ﰲ ﺍﻟﻌﺪﺓ ﺍﻟﺒﺎﺋ ﹺﻦ ﻓﻴﺼ ﺢ ﻧﹺﻜﺎ
ﺸﺎﻫﺪﻳﻦ ﺃﻫﻠﻴﺔ ﺷﻬﺎﺩﺓ( ﺗﺄﰐ ﺷﺮﻭﻃﻬﺎ ﰲ ﺑﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ ﻁ )ﰲ ﺍﻟ ﻭﺍﳋﹶﺎﻣﺴﺔ ﻷﻥ ﺍﻟﺒﺎﺋﻨﺔ ﺃ ﺟﻨﺒﻴﺔ )ﻭ( ﺷﺮ ﹲ
ﻒ ﻭ ﺳ ﻤ ﹴﻊ ﻭﻧ ﹾﻄ ﹴﻖ ﻭﺑﺼ ﹴﺮ ﳌﺎ ﻳﺄﰐ ﻭﻫﻲ ﺣﺮﻳﺔ ﻛﺎﻣﻠﺔ ﻭﺫﻛﻮ ﺭ ﹲﺓ ﳏﻘﻘﺔ ﻭﻋﺪﺍﻟ ﹲﺔ ﻭﻣﻦ ﻻ ﺯﻣﻬﺎ ﺍ ِﻹﺳﻼ ﻡ ﻭﺍﻟﺘﻜﻠﻴ
ﺃﻥ ﺍ َﻷﻗﹾﻮﺍﻝ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﺑﺎﳌﻌﺎﻳﻨﺔ ﻭﺍﻟﺴﻤﺎﻉ .ﻭﰲ ﺍﻷﻋﻤﻰ ﻭﺟﻪ ﻷﻧﻪ ﺃﻫ ﹲﻞ ﻟﻠﺸﻬﺎﺩﺓ ﰲ ﺍﳉﻤﻠﺔ ،ﺍﻷﺻﺢ ﻻ
ﻑ ﺍﻟ ﺰﻭﺟﲔ ،ﻭ ﻣﺜﻠﹶﻪ ﻣﻦ ﹺﺑ ﹸﻈ ﹾﻠ ﻤ ﺔ ﺷﺪﻳﺪﺓ ﻭ ﻣ ﻌ ﹺﺮﹶﻓ ﺔ ﻟﺴﺎ ﻥ ﺍﳌﹸﺘﻌﺎﻗﺪﻳﻦ) .ﻭﻋ ﺪ ﹺﻡ ﺗﻌﻴﻨﹺﻬﻤﺎ( ﺃﻭ ﺃ ﺣﺪﳘﺎ ﻭﺇﻥ ﻋﺮ
ﺻ ﻤﻴﻦ ﺃﻭ ﺃ ﺧ ﺮ ﺳﻴﻦ ﺃﻭ ﺃ ﻋﻤﻴﻴﻦ ﺃﻭﻀ ﺮ ﺓ ﻋﺒﺪﻳ ﹴﻦ ﺃﻭ ﺍ ﻣ ﺮﹶﺃﺗﻴﻦ ﺃﻭ ﻓﺎ ﺳ ﹶﻘﻴﻦ ﺃﻭ ﺃ
ﺡﲝ )ﻟﻠﻮﻻﻳﺔ( ﻓﻼ ﻳﺼ ﺢ ﺍﻟﻨﻜﺎ
ﺥ ﺍﳌﻨﻔﺮﹺﺩ ﰲ ﺍﻟﻨﻜﺎﺡ ﺏ ﺃﻭ ﺍﻷ ﻣﻦ ﱂ ﻳﻔﻬﻢ ﻟﺴﺎ ﹶﻥ ﺍﳌﺘﻌﺎﻗ ﺪﻳﻦ ﻭﻻ ﲝﻀﺮﺓ ﻣﺘﻌﻴﻦ ﻟﻠﻮﹺﻻﻳﺔ .ﻓﻠﻮ ﻭﻛﱢﻞ ﺍﻷ
ﻭﺣﻀﺮ ﻣﻊ ﺍﻵﺧﺮ ﱂ ﻳﺼﺢ ﻷﻧﻪ ﻭﱄ ﻋﺎﻗﺪ ﻓﻼ ﻳﻜﻮﻥ ﺷﺎﻫﺪﹰﺍ .ﻭﻣﻦ ﰒ ﻟﻮ ﺷﻬﺪ ﺃﺧﻮﺍ ﻥ ﻣﻦ ﺛﻼﺛﺔ ﻭﻋﻘﺪ
ﺍﻟﺜﺎﻟﺚ ﺑﻐﲑ ﻭﻛﺎﻟﺔ ﻣﻦ ﺃﺣﺪﳘﺎ ﺻﺢ ،ﻭﺇﻻ ﻓﻼ.
ﻁ ﻓﻴﻪ ،ﻓﻠﻢ ﺲ ﺭﻛﹾﻨﹰﺎ ﻟﻠ ﻌ ﹾﻘﺪ ،ﺑﻞ ﻫﻮ ﺷ ﺮ ﹲ ﻁ ﺍ ِﻹﺷﻬﺎ ﺩ ﻋﻠﻰ ﺇﹺﺫ ﻥ ﻣﻌﺘﱪﺓ ﺍﻹِﺫﻥ ﻷﻧﻪ ﻟﻴ ﺸﺘ ﹺﺮ ﹸ]ﺗﻨﺒﻴﻪ[ :ﻻ ﻳ
ﱄ ﻏﲑ ﺣﺎ ﻛ ﹴﻢ ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺣﺎﻛﻤﹰﺎ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ .ﻭﻧﻘﻞ ﰲ ﺍﻟﺒﺤﺮ ﻋ ﹺﻦ ﳚﺐ ﺍ ِﻹﺷﻬﺎ ﺩ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮ ﹼ
ﻕ ﺍﳋﹶﱪ. ﺝ ﻣﻮﻟﻴﺘﻪ :ﺃﻱ ﺇﻥ ﻭﻗﻊ ﰲ ﻗﻠﺒﻪ ﺻﺪ ﱄ ﺇﱃ ﻏﲑﻩ ﻟﻴﺰ ﻭ ﱯ ﺃﺭﺳﻠﻪ ﺍﻟﻮ ﱡ ﺻﺏ ﺃﻧﻪ ﳚﻮﺯ ﺍ ﻋﺘﻤﺎ ﺩ ﺍﻷﺻﺤﺎ ﹺ
]ﻓﺮﻉ[ :ﻟﻮ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﻗﺒﻞ ﺑﻠﻮﻍ ﺇ ﹾﺫﻧﹺﻬﺎ ﺇﻟﻴﻪ ﺻ ﺢ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﻹِﺫ ﹸﻥ ﺳﺎﺑﹺﻘﹰﺎ ﻋﻠﻰ ﺣﺎﹶﻟ ﺔ
ﺡ ) ﲟﺴﺘﻮﺭﻱ ﻒ )ﻭﺻﺢ( ﺍﻟﻨﻜﺎ ﺲ ﺍﻷﻣﺮ ﻻ ﺑﹺﻤﺎ ﰲ ﹶﻇ ﻦ ﺍ ﹸﳌ ﹶﻜﱠﻠ ﺍﻟﺘﺰﻭﻳﺞ ،ﻷﻥ ﺍﻟ ﻌﺒ ﺮ ﹶﺓ ﰲ ﺍﻟﻌﻘﻮ ﺩ ﲟﺎ ﰲ ﻧ ﹾﻔ ﹺ
ﺴﻖ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ،ﻭﺍﻋﺘ ﻤﺪﻩ ﺟ ﻤﻊ ،ﻭﺃﻃﺎﻟﻮﺍ ﻓﻴﻪ .ﻭﺑﻄﹶﻞ ﺍﻟﺴﺘ ﺮ
ﻋﺪﺍﻟﺔ( ﻭﻫﻤﺎ ﻣ ﻦ ﱂ ﻳ ﻌﺮﻑ ﳍﻤﺎ ﻣ ﹾﻔ ِ
159
ﺴ ﻦ ﺍﺳﺘﺘﺎﺑ ﹸﺔ ﺍﳌﹶﺴﺘﻮ ﹺﺭ ﻋﻨﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ .ﻭﻟﻮ ﻋﻠ ﻢ ﺍﳊﺎ ﻛ ﻢ
ﺤ ﻖ ﺑﺎﳌﺴﺘﻮ ﹺﺭ .ﻭﻳ ﺏ ﺍﻟﻔﺎ ﺳ ﻖ ﱂ ﻳﻠﺘ ﹺﺑﺘﺠﺮﻳ ﹺﺢ ﻋ ﺪ ﹴﻝ ﻭﺇﺫﺍ ﺗﺎ
ﺴ ﻖ ﺍﻟﺸﺎ ﻫ ﺪﻳﻦ ﹶﻟﺰ ﻣ ﻪ ﺍﻟﺘﻔﹾﺮﻳ ﻖ ﺑﲔ ﺍﻟﺰ ﻭ ﺟﻴ ﹺﻦ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﺘﺮﺍﹸﻓ ﹺﻊ ﹺﺇﹶﻟﻴ ﻪ ﻋﻠﻰ ﺍﻷ ﻭ ﺟ ﻪ .ﻭﻳﺼ ﺢ ﺃﻳﻀﹰﺎ ﺑﺎﺑﲏ ﻓ
ﺼ ﺢ ﹶﻛ ﻮ ﹶﻥ ﺍﻷﺏ ﺷﺎﻫﺪﹰﺍ ﺃﻳﻀﹰﺎ :ﻛﺄﻥ ﺗﻜﻮ ﹶﻥ ﺑﻨﺘﻪ ﻗﻨﺔ .ﻭﻇﺎ ﻫ ﺮ ﻛﻼﻡ ﺍﳊﻨﺎﻃﻲ ﺍﻟﺰﻭ ﺟﻴﻦ ﺃﻭ ﻋ ﺪ ﻭﻳﻬﹺﻤﺎ .ﻭﻗﺪ ﻳ
ﺚ ﻋﻦ ﺣﺎﻝ ﺍﻟﻮﱄ ﻭﺍﻟﺸﻬﻮ ﺩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻛﺬﻟﻚ ﺇﹺﻥ ﱂ ﻳﻈﻦ ﺑﻞ ﺻﺮﳛﻪ ﺃﻧﻪ ﻻ ﻳﻠﹾﺰ ﻡ ﺍﻟﺰﻭﺝ ﺍﻟﺒﺤ ﹶ
ﺡ ﻣﻦ ﺑﻴﻨﺔ ﺃﻭ ﻋﻠﹾﻢ ﺣﺎﻛﻢ )ﺃﻭ ﺠ ﺔ ﻓﻴﻪ( ﺃﻱ ﰲ ﺍﻟﻨﻜﺎ ﹺ ﺡ ) ﲝ ﻱ ﺍﻟﻨﻜﺎ
ﺴ ﺪ ﻟﻠ ﻌﻘﹾﺪ )ﻭﺑﺎ ﹾﻥ ﺑﻄﹾﻼﻧ ﻪ( ﺃ
ﻭﺟﻮ ﺩ ﻣ ﹾﻔ ِ
ﺴ ﹺﻖ ﺍﻟﺸﺎﻫﺪ ﺃﻭ ﺍﻟﻮﱄ ﻋﻨﺪ ﺍﻟ ﻌﻘﹾﺪ ﻭﺍﻟﺮﻕ ﻭﺍﻟﺼﺒﺎ ﳍﻤﺎ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﺍﻟ ﺰﻭﺟﻴ ﹺﻦ ﰲ ﺣﻘﻬﻤﺎ ﲟﺎ ﳝﻨ ﻊ ﺻﺤﺘ ﻪ( ﻛ ﻔ
ﺡﻭﻛﻮﻗﻮﻋﻪ ﰲ ﺍﻟ ﻌﺪﺓ .ﻭﺧﺮﺝ ﺑﻔﻲ ﺣﻘﱢﻬﻤﺎ ﺣ ﻖ ﺍﷲ ﺗﻌﺎﱃ ﻛﺄﻥ ﻃﻠﻘﻬﺎ ﺛﻼﺛﹰﺎ ﰒ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻓﺴﺎ ﺩ ﺍﻟﻨﻜﺎ ﹺ
ﺤﹼﻠ ﹴﻞ ﻟﻠﺘ ﻬﻤﺔ ،ﻭﻷﻧﻪ ﺣ ﻖ ﺍﷲ، ﹺﺑﺸﻲ ٍﺀ ﳑﺎ ﹸﺫ ﻛ ﺮ ﻭﺃﺭﺍ ﺩ ﻧﹺﻜﺎﺣﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻓﻼ ﻳﻘﻴ ﹸﻞ ﺇ ﹾﻗﺮﺍ ﺭﻫﻤﺎ ،ﺑﻞ ﻻ ﺑ ﺪ ﻣ ﻦ ﻣ
ﺴﻤﻊ .ﻧﻌﻢ ﳏﻞ ﻋﺪﻡ ﻗﺒﻮﻝ ﺇﻗﺮﺍﺭﳘﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﺃﻣﺎ ﰲ ﳊﺴﺒﺔ ﻓﺘ ﺴﻤﻊ .ﺃﻣﺎ ﺑﻴﻨﺔ ﺍ ﻭﻟﻮ ﺃﻗﺎﻣﺎ ﻋﻠﹶﻴﻪ ﺑﻴﻨﺔ ﱂ ﺗ
ﺍﻟﺒﺎﻃﻦ ﻓﺎﻟﻨﻈﺮ ﳌﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻭﻻ ﻳﺘﺒﲔ ﺍﻟﺒﻄﹾﻼﻥ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﺍﻟﺸﺎﻫﺪﻳﻦ ﲟﺎ ﻳﻤﻨﻊ ﺍﻟﺼﺤﺔ ﻓﻼ ﻳﺆﺛﱢﺮ ﰲ
ﳊ ﹾﻜ ﹺﻢ ﺑﺸﻬﺎ ﺩﺗﻬﻤﺎ ،ﻭﻷﻥ ﺍﳊ ﻖ ﻟﻴﺲ ﳍﻤﺎ ﻓﻼ ﻳ ﹾﻘﺒ ﹸﻞ ﻗﻮﳍﻤﺎ .ﺃﻣﺎ ﺇﺫﺍ ﹶﺃﹶﻗ ﺮ ﺑﻪ ﺍﻹِﺑﻄﺎﻝ ،ﻛﻤﺎ ﻻ ﻳﺆﺛﺮ ﻓﻴﻪ ﺑﻌﺪ ﺍ ﹸ
ﻒ ﺍ ﹶﳌﻬﺮ ﺇﻥ ﱂ ﻳﺪﺧﻞ ﺎ ﻭﺇﻻ ﻓ ﹸﻜﻠﱡﻪ :ﺇﺫ ﻕ ﺑﻴﻨﻬﻤﺎ ﻣﺆﺍ ﺧﺬﹶﺓ ﻟﻪ ﺑﺈﹺﻗﺮﺍﺭﻩ ﻭﻋﻠﻴﻪ ﻧﺼ ﺝ ﺩﻭ ﹶﻥ ﺍﻟﺰﻭﺟﺔ ﹶﻓﻴ ﹶﻔ ﺮ
ﺍﻟﺰﻭ
ﺼ ﻤ ﹶﺔ ﺑﻴﺪﻩ ﻭﻫ ﻲ ﻕ ﻫﻮ ﺑﻴﻤﻴﻨﻪ ﻷﻥ ﺍﻟ ﻌ ﺼ ﺪ ﻑ ﻣﺎ ﺇﺫﺍ ﺃﹶﻗﺮﺕ ﺑﻪ ﺩﻭﻧ ﻪ ﻓﹶﻴ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻬﺎ ﰲ ﺍ ﹶﳌ ﻬ ﹺﺮ ﺑﹺﺨﻼ
ﻁﺀٍ ،ﻭﻋﻠﻴﻪ ﺇﻥ ﻭﻃﹶﻰ َﺀ ﺍﻷﹶﻗ ﱠﻞ ﻣﻦ ﺍﳌﺴﻤﻰ ﻭ ﻣ ﻬ ﺮ ﺍ ﳌﺜﹾﻞ .ﻭﻟﻮ ﺗﺮﻳ ﺪ ﺭ ﹾﻓﻌﻬﺎ ﻓﻼ ﺗﻄﺎﻟﺒ ﻪ ﲟﻬ ﹴﺮ ﺇﻥ ﹸﻃﻠﱢﻘﺖ ﻗﺒ ﹶﻞ ﻭ ﹾ
ﺖﺻ ﺪﹶﻗ ﺝ ﺫﻟﻚ ﺻ ﹶﻔ ﺔ ﰲ ﺍﻟﺰﻭﺝ ﻭﱂ ﺗﻮﺟﺪ ﻭﻧﻔﻰ ﺍﻟﺰ ﻭ ﺸﺮﻁ ﺃﹶﻗﺮﺕ ﺑﺎﻹِﺫﻥ ﰒ ﺍﺩﻋﺖ ﺃﻧﻬﺎ ﺇﳕﺎ ﺃ ﺫﻧﺖ ﺑ
ﺖ ﻣﺪ ﻋﻴﺔ ﻉ ﻭﺃﻧ ﹶﻜ ﺮ ) ﺣﹶﻠ ﹶﻔ
ﺑﻴﻤﻴﻨﻬﺎ ﻓﻴﻤﺎ ﺍﺳﺘﻈﹾﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ )ﻭ( ﺇﺫﺍ ﺍ ﺧﺘﹶﻠﻔﹶﺎ ﻓﺎﺩﻋﺖ ﺃﺎ ﻣﺤﺮﻣﺔ ﺑﻨﺤﻮ ﺭﹺﺿﺎ ﹴ
ﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻥ )ﱂ ﺗ ﺮﺿﻪ( ﺃﻱ ﺍﻟﺰﻭﺝ ﺣﺎ ﹶﻝ ﺍﻟ ﻌ ﹾﻘ ﺪ ﻭﻻ ﻋ ﹾﻘﺒﻪ ﺡ ﻓﻴﻔ ﺮ
ﺖ ﻭﺑﺎ ﹶﻥ ﺑﻄﹾﻼ ﹸﻥ ﺍﻟﻨﻜﺎ ﹺ ﺻ ﺪﹶﻗ
ﳏﺮﻣﻴﺔ( ﻭ
ﲔ ﻻﺣﺘﻤﺎ ﹺﻝ ﻣﺎ ﺗﺪﻋﻴﻪ ﻣﻊ ﻋ ﺪ ﹺﻡ ﺳﺒﻖ ِﻹﺟﺒﺎﺭﹺﻫﺎ ﺃﻭ ﹶﺃ ﺫﻧﻬﺎ ﰲ ﻏﲑ ﻣﻌﻴﻦ ﻭﱂ ﺗﺮﺽ ﺑﻌ ﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ ﺑﻨ ﹾﻄ ﹴﻖ ﻭﻻ ﹾﲤ ﻜ ﹴ
ﺖ ﻭﱂ ﺗﻌﺘﺬﺭ ﺑﻨﺤﻮ ﻧﹺﺴﻴﺎﻥ ﺿﻴ
ﻣﻨﺎﹶﻗﻀﻪ ،ﻓﻬﻮ ﻛﻘﻮﳍﺎ ﺍﺑﺘﺪﺍﺀ ﻓﻼ ﹶﻥ ﺃﺧﻲ ﻣ ﻦ ﺍﻟﺮﺿﺎﻉ ﻓﻼ ﺗ ﺰﻭﺝ ﻣﻨﻪ .ﻓﺈﻥ ﺭ
ﻒ( ﻫﻮ ﺃﻱ ﺍﻟ ﺰﻭﺝ ﺴﻤﻊ ﺩﻋﻮﺍﻫﺎ )ﻭ( ﺇﻥ ﺍﻋﺘﺬﹶﺭﺕ ﺳ ﻤﻌﺖ ﺩﻋﻮﺍﻫﺎ ﻟﻠ ﻌ ﹾﺬ ﹺﺭ ﻭﻟﻜﻦ )ﺣﻠ ﺃﻭ ﻏﻠﻂ ﱂ ﺗ
ﻁ )ﰲ ﺍﻟﻮﱄ ﻋﺪﺍﻟ ﹰﺔ ﻭﺣﺮﻳﺔ ﻭﺗﻜﹾﻠﻴﻒ( ﻓﻼ ﻭﹺﻻﻳﺔ ﻟﻔﺎ ﺳ ﹴﻖ ﻏﲑ ﺿﻴ ﺔ ﺍﻋﺘ ﹶﺬﺭﺕ( ﺑﹺﻨﺴﻴﺎ ﻥ ﺃﻭ ﻏﻠﻂ )ﻭ( ﺷﺮ ﹲ )ﻟﺮﺍ
ﻕ .ﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫﺐ ﻟﻠﺨﱪ ﺡ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴ ﻤﻨ ﻊ ﺍﻟﻮﹺﻻﻳﺔ ﻛﺎﻟ ﺮ ﺺ ﻳ ﹾﻘ ﺪ
ﺴ ﻖ ﻧﻘﹾ ﺍﻹِﻣﺎﻡ ﺍ َﻷ ﻋ ﹶﻈ ﹺﻢ ﻷﻥ ﺍﻟ ﻔ
ﺡ ﺇﻻ ﺑﻮﱄ ﻣﺮﺷﺪ" ﺃﻱ ﻋﺪﻝ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻧﻪ ﻳﻠﻲ .ﻭﺍﻟﺬﻱ ﺍﺧﺘﺎ ﺭ ﻩ ﺍﻟﻨﻮﻭﻱ ﻛﺎﺑﻦ ﺍﻟﺼﺤﻴﺢ "ﻻ ﻧﹺﻜﺎ
ﺏﺍﻟﺼﻼﺡ ﻭﺍﻟﺴﺒﻜﻲ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ﻣ ﻦ ﺑﻘﺎ ِﺀ ﺍﻟﻮﹺﻻﻳ ﺔ ﻟﻠﻔﺎ ﺳ ﹺﻖ ﺣﻴﺚ ﺗﻨﺘ ﻘ ﹸﻞ ﳊﺎﻛ ﹴﻢ ﻓﺎﺳﻖ .ﻭﻟﻮ ﺗﺎ
ﺝ ﺣﺎ ﹰﻻ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﺷﻴﺨﻨﺎ ﻛﻐﲑﻩ ،ﻟﻜﻦ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺇﻧﻪ ﻻ ﻳ ﺰﻭﺝ ﺍﻟﻔﺎ ﺳ ﻖ ﺗ ﻮﺑ ﹰﺔ ﺻﺤﻴﺤﺔ ﺯ ﻭ
ﱯ ﻭﳎﻨﻮﻥ ﻟﻨﻘﺼﻬﻤﺎ ﺃﻳﻀﹰﺎ ﺼﹴﺴﺒﻜﻲ ﻭﻻ ﻟﺮﻗﻴ ﹴﻖ ﹸﻛﻠﹼﻪ ﺃﻭ ﺑﻌﻀﻪ ﻟﻨﻘﹾﺼﻪ ﻭﻻ ﻟ ﺇﻻ ﺑﻌ ﺪ ﺍ ِﻹ ﺳﺘﺒﺮﺍﺀ ،ﻭﺍﻋﺘﻤﺪﻩ ﺍﻟ
ﻭﺇﻥ ﺗﻘﹾﻄﻊ ﺍﳉﻨﻮ ﹸﻥ ﺗﻐﻠﻴﺒﹰﺎ ﻟﺰﻣﻨﻪ ﺍ ﹸﳌ ﹾﻘﺘﻀﻲ ﻟﺴﻠﺐ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻴ ﺰﻭﺝ ﺍ َﻷﺑﻌﺪ ﺯﻣﻨﻪ ﻓﻘﻂ ﻭﻻ ﺗﻨﺘﻈﺮ ﺇﻓﺎﹶﻗﺘ ﻪ .ﻧﻌﻢ:
160
ﺼﻠﹶﺤﺔ ﺸ ﻐﻠﹸﻪ ﻋﻦ ﺍﻟﻨﻈ ﹺﺮ ﺑﺎ ﹶﳌ ﺇﻥ ﻗﹶﺼﺮ ﺯﻣﻦ ﺍﳉﻨﻮﻥ ﻛﻴﻮﻡ ﰲ ﺳﻨﺔ ﺍﻧﺘ ﻈﺮﺕ ﺇﻓﺎﹶﻗﺘﻪ ،ﻭﻛﹶﺬﻱ ﺍﳉﻨﻮ ﻥ ﺫﻭ ﺃﹶﱂ ﻳ
ﳋﹸﻠ ﹺﻖ )ﻭﻳﻨﻘﻞ ﺿ ﺪ ﻛﻞ( ﻣﻦ ﺐ ﺣﺪﺓ ﰲ ﺍ ﹸ ﻭﻣﺨﺘ ﱢﻞ ﺍﻟﻨﻈﹶﺮ ﹺﺑﻨﺤﻮ ﻫ ﺮ ﹴﻡ ﻭﻣﻦ ﺑﻪ ﺑﻌﺪ ﺍﻹِﻓﺎﻗﹶﺔ ﺁﺛﺎ ﺭ ﺧﺒﻞ ﺗﻮ ﹺﺟ
ﺺ ﹶﺃ ﻣ ﹲﺔ
ﺨ ﺼﺒﺎ ﻭﺍﳉﻨﻮﻥ )ﻭﻻﻳ ﹰﺔ ﻷﺑﻌﺪ( ﻻ ﳊﺎﻛﻢﹴ ﻭﻟﻮ ﰲ ﺑﺎﺏ ﺍﻟﻮﻻﺀ ﺣﱴ ﻟﹶﻮ ﹶﺃ ﻋﺘ ﻖ ﺷ ﻕ ﻭﺍﻟ ﺴ ﹺﻖ ﻭﺍﻟ ﺮ ﺍﻟ ﻔ
ﻭﻣﺎﺕ ﻋﻦ ﺍﺑﻦ ﺻﻐﲑ ﻭﺃﺥ ﻛﺒﲑ ﻛﺎﻧﺖ ﺍﻟﻮﻻﻳﺔ ﻟﻸﺥ ﻻ ﻟﻠﺤﺎﻛﻢ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ .ﻭﻻ ﻭﻻﻳﺔ ﺃﻳﻀﹰﺎ ُﻷﻧﺜﻰ ﻓﻼ
ﺗ ﺰﻭﺝ ﺍﻣﺮﺃ ﹲﺓ ﻧﻔﺴﻬﺎ ﻭﻟﻮ ﺑﺈﹺﺫﻥ ﻣﻦ ﻭﻟﻴﻬﺎ ﻭﻻ ﺑﻨﺎﺗﻬﺎ ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﻓﻴﻬﻤﺎ.
ﺼﺪﻗﻬﺎ ﻭﺇﻥ ﻛﺬﱠﺎ ﻭﻟﻴﻬﺎ ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﺣ ﻖ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻴﹾﺜﺒﺖ ﺑﺘﺼﺎ ﺩﻗﻬﹺﻤﺎ )ﻭﻫﻮ( ﻭﻳ ﹾﻘﺒ ﹸﻞ ﺇﻗﹾﺮﺍ ﺭ ﻣ ﹶﻜﻠﱠﻔﺔ ﺑﻪ ﻟ
ﺃﻱ ﺍﻟﻮﱄ )ﺃﺏ ﻑ( ﻋﻨﺪ ﻋﺪﻣﻪ ﺣﺴﹰﺎ ﺃﻭ ﺷﺮﻋﹰﺎ )ﺃﺑﻮﻩ( ﻭﺇﻥ ﻋﻼ )ﻓﻴ ﺰﻭﺟﺎﻥ( ﺃﻱ ﺍﻷﺏ ﻭﺍﳉ ﺪ ﺣﻴﺚ ﻻ
ﻁ ﺍﻹِﺫﻥ ﺸﺘﺮ ﹸﺻﺒ ﹴﻊ )ﹺﺑ ﻐﻴ ﹺﺮ ﺇﹺﺫﻧﹺﻬﺎ( ﻓﻼ ﻳ
ﻁ ٍﺀ( ﻟ ﻤ ﻦ ﺯﺍﻟﺖ ﺑﹺﻜﺎ ﺭﺗﻬﺎ ﺑﻨﺤﻮ ﹺﺇ ﻋﺪﺍﻭﺓ ﻇﺎ ﻫﺮﺓ )ﹺﺑﻜﹾﺮﹰﺍ ﺃﻭ ﺛﻴﺒﹰﺎ ﺑﻼ ﻭ ﹾ
ﻣﻨﻬﺎ ﺑﺎﻟ ﻐ ﹰﺔ ﻛﺎﻧﺖ ﺃﻭ ﻏﲑ ﺑﺎﻟﻐﺔ ﻟﻜﻤﺎﻝ ﺷ ﹶﻔ ﹶﻘﺘﻪ ﻭﳋﱪ ﺍﻟﺪﺍﺭﻗﻄﲏ" :ﺍﻟﺜﻴﺐ ﺃﺣ ﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ ﻭﺍﻟﺒﻜﺮ
ﺼ ﺢﻒ ٍﺀ ﱂ ﻳ ﺏ ﺃﻭ ﺍﳉ ﺪ ﻟ ﻐﻴﺮ ﹶﻛ ﻒ ٍﺀ( ﻣﻮﺳﺮ ﲟﻬﺮ ﺍ ﳌﹾﺜﻞﹺ ،ﻓﺈﹺﻥ ﺯﻭﺟﻬﺎ ﺍ ﹾﺒﺮ ﺃﻱ ﺍﻷ ﻳﺰﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ" )ﻟ ﹶﻜ
ﺤﻘﹼﻘﻮﻥ ﺍﻟﻨﻜﺎﺡ ،ﻭﻛﺬﺍ ﺇﻥ ﺯﻭﺟﻬﺎ ﻟﻐﲑ ﻣﻮﺳﺮ ﺑﺎﳌﻬﺮ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﻤﺪﻩ ﺍﻟﺸﻴﺨﺎﻥ ،ﻟﻜﻦ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﲨﻊ ﻣ
ﺼﺤﺘﻪ ﻛﻮﻧﻪ ﲟ ﻬ ﹺﺮ ﻁ ﳉﻮﺍ ﹺﺯ ﻣﺒﺎ ﺷ ﺮﺗﻪ ﻟﺬﻟﻚ ﻻ ﻟ ﺍﻟﺼﺤﺔ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺍﻋﺘﻤﺪﻩ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ .ﻭﻳﺸﺘ ﺮ ﹸ
ﺻ ﺢ ﲟ ﻬ ﹺﺮ ﺍ ﳌﹾﺜ ﹺﻞ ﻣﻦ ﻧ ﹾﻘ ﺪ ﺍﻟﺒﹶﻠ ﺪ.
ﺍ ﳌﺜﹾﻞ ﺍﳊﺎﻝ ﻣﻦ ﻧ ﹾﻘ ﺪ ﺍﻟﺒﹶﻠ ﺪ ﻓﺈﹺﻥ ﺍﻧﺘﻔﹶﻴﺎ
ﻚ ﺍ ِﻹ ﹾﻗﺮﺍﺭ،
ﻚ ﺍ ِﻹﻧﺸﺎ َﺀ ﻣﹶﻠ ﻒ ٍﺀ ﻗﺒﻞ ﺇﻗﹾﺮﺍﺭﹺﻩ ﻭﺇﻥ ﹶﺃﻧ ﹶﻜ ﺮﺗﻪ ﻷ ﱠﻥ ﻣﻦ ﻣﹶﻠ ﺠ ﱪ ﺑﺎﻟﻨﹺﻜﺎﺡ ﻟﻜ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﹶﻗ ﺮ ﻣ
ﻁ ٍﺀ( ﻭﻟﻮ ﺯﻧﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﹸﻴﻮﺑﺘﻬﺎ ﺑﻘﻮﳍﺎ ﺇﻥ ﺣﹶﻠﻔﹶﺖ )ﺇﻻ ﺑﹺﺈ ﹾﺫﻧﹺﻬﺎ ﻧﻄﹾﻘﹰﺎ( ﲞﻼﻑ ﻏﲑﻩ )ﻻ( ﻳ ﺰﻭﺟﺎﻥ )ﺛﻴﺒﹰﺎ ﺑ ﻮ ﹾ
ﺝ ﺍﻟﺜﱢﻴﺐ ﺍﻟﺼﻐﲑ ﹸﺓ ﺍﻟﻌﺎﻗﻠﹶﺔ ﺍﳊﺮﺓ ﺣﱴ ﺗﺒﻠ ﹶﻎ ﻟﻌﺪﻡ ﺍﻋﺘﺒﺎ ﹺﺭ ﹺﺇ ﹾﺫﻧﹺﻬﺎ ،ﺧﻼﻓﹰﺎ ﻷﰊ ﻟﻠﺨﱪ ﺍﻟﺴﺎﺑﻖ )ﺑﺎﻟ ﻐ ﹰﺔ( ﻓﻼ ﺗ ﺰ ﻭ
ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﻭﺗﺼﺪﻕ( ﺍﳌﺮﺃﺓ ﺍﻟﺒﺎﻟﻐﺔ )ﰲ( ﺩﻋﻮﻯ )ﺑﹺﻜﺎ ﺭ ﺓ( ﺑﻼ ﳝﲔ ﻭﰲ ﺛﹸﻴﻮﺑ ﺔ ﻗﺒﻞ ﻋ ﹾﻘ ﺪ ﻋﻠﻴﻬﺎ
ﺝ ﺑ ﹶﻘﻮﱄ ﹶﻗﺒ ﹶﻞ ﺴﺌﹶﻞ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺻﺎﺭﺕ ﺑﹺﻪ ﺛﻴﺒﹰﺎ .ﻭ ﺧ ﺮ )ﺑﻴﻤﻴﻨﻬﺎ( ﻭﺇﻥ ﱂ ﺗﺘ ﺰﻭﺝ ﻭﱂ ﺗ ﹾﺬﻛﹸﺮ ﺳﺒﺒﺎﹰ ،ﻓﻼ ﺗ
ﺼﺪﻳﻘﻬﺎ ﻣﻦ ﺼﺪﻕ ﻫﻲ ﳌﺎ ﰲ ﺗ ﻋﻘﹾﺪ ﺩ ﻋﻮﺍﻫﺎ ﺍﻟﺜﱡﻴﻮﺑﺔ ﺑﻌﺪ ﺃﻥ ﻳ ﺰ ﻭﺟﻬﺎ ﺍﻷﺏ ﺑ ﻐﻴ ﹺﺮ ﺇ ﹾﺫﻧﹺﻬﺎ ﺑﹺﻈﻨﻪ ﹺﺑﻜﹾﺮﹰﺍ ﻓﻼ ﺗ
ﺴ ﻮ ﺓ ﺑﺜﻴﻮﺑﺘﻬﺎ ﻋﻨ ﺪ ﺍﻟ ﻌﻘﹾﺪ ﱂ ﻳﺒﻄﻞ ﺻ ﹶﻞ ﺑﻘﺎ َﺀ ﺍﻟﺒﻜﺎﺭﺓ ،ﺑﻞ ﻟﻮ ﺷ ﹺﻬﺪﺕ ﺃﺭﺑ ﻊ ﹺﻧ ﺡ ﻣﻊ ﺃﻥ ﺍﻷ ﹺﺇﺑﻄﺎ ﹺﻝ ﺍﻟﻨﻜﺎ ﹺ
ﺖ ﺑﺪﻭﺎ .ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺮﺩﺍﺩ :ﳚﻮﺯ ﻟﻸﺏ ﺗﺰﻭﻳ ﺞ ﺻﻐﲑ ﺓ ﺻﺒ ﹴﻊ ﺃﻭ ﺧﻠ ﹶﻘ ﻻ ﺣﺘﻤﺎ ﹺﻝ ﺇﺯﺍﹶﻟﺘﻬﺎ ﺑﻨﺤﻮ ﺃ
ﺝ ﺃﻳﺎﻣﺎﹰ، ﺻﺪﻕ ﹶﻗﻮﳍﺎ ﻭﺇﻥ ﻋﺎ ﺷﺮﻫﺎ ﺍﻟ ﺰ ﻭ ﺃﺧﱪﺗ ﻪ ﺃﻥ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻃﻠﻘﻬﺎ ﱂ ﻳﻄﺄﹾﻫﺎ :ﺃﻱ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ
ﻭﻻ ﻳﻨﺘﻈﹶﺮ ﺑﻠﻮﻏﹸﻪ ﻟﻠﺘﺰﻭﻳ ﹺﺞ .ﰒ( ﺑﻌﺪ ﺍﻷﺻﻞ )ﻋﺼﺒﺘﻬﺎ ﻭﻫﻮ( ﻣﻦ ﻋﻠﻰ ﺣﺎﺷﻴ ﺔ ﺍﻟﻨﺴﺐ ﻓﻴﻘﺪﻡ )ﺃﺥ ﻷﺑﻮﻳﻦ
ﻓﺄﺥ ﻷﺏ ﻓﺒﻨﻮﳘﺎ( ﻛﺬﻟﻚ ﻓﻴﻘﺪﻡ ﺑﻨﻮ ﺍﻹِﺧﻮﺓ ﻷﺑﻮﻳﻦ ﰒ ﺑﻨﻮ ﺍﻹِﺧﻮﺓ ﻷﺏ )ﻑ( ﺑﻌﺪ ﺍﺑﻦ ﺍﻷﺥ )ﻋﻢ(
ﺼﺒ ﺔ ﺍﻟﻨﺴﺐ ﻣﻦ ﻷﺑﻮﻳﻦ ﰒ ﻷﺏ ﰒ ﺑﻨﻮﳘﺎ ﻛﺬﻟﻚ ﰒ ﻋﻢ ﺍﻷﺏ ﰒ ﺑﻨﻮﻩ ﻛﺬﻟﻚ ﻭﻫﻜﺬﺍ) .ﰒ( ﺑﻌﺪ ﻓﻘﺪ ﻋ
ﺼﺒﺔ ﹺﺑﻮﻻﺀ ﻛﺘﺮﺗﻴﺐ ﹺﺇ ﺭﺛﻬﻢ ﻓﻴﻘﺪﻡ )ﻣﻌﺘ ﻖ ﻓﻌﺼﺒﺎﺗﻪ( ﰒ ﻣﻌﺘ ﻖ ﺍ ﹸﳌ ﻌﺘﻖ ﰒ ﻋﺼﺒﺎﺗﻪ ﻭﻫﻜﺬﺍ) ،ﻓﻴ ﺰﻭﺟﻮﻥ( ﻛﺎﻥ ﻋ
ﻁ ٍﺀ
ﺐ ﹺﺑ ﻮ ﹾ
ﺃﻱ ﺍﻷﻭﻟﻴﺎﺀ ﺍﳌﺬﹼﻛﻮﺭﻳﻦ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻭﻻ )ﻳﺘﻬﻢ ﺑﺎﻟﻐﺔ( ﻻ ﺻﻐﲑﺓ ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ )ﺑﺈﹺﺫ ﻥ ﹶﺛﻴ ﹴ
161
ﺖ ﲟﻦ ﻧﻄﹾﻘﹰﺎ( ﳋﱪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺍﻟﺴﺎﺑﻖ ،ﻭﻳﺠﻮ ﺯ ﺍ ِﻹﺫﹾﻥ ﻣﻨﻬﺎ ﺑﻠﻔﻆ ﺍﻟﻮﻛﺎﻟﺔ ﻛﻮﻛﻠﺘﻚ ﰲ ﺗﺰﻭﳚﻲ ﻭﺭﺿﻴ
ﻳﺮﺿﺎ ﻩ ﺃﰊ ﺃﻭ ﺃﻣﻲ ﺃﻭ ﲟﺎ ﻳﻔﻌﻠﻪ ﺃﰊ ﻻ ﲟﺎ ﺗﻔﻌﻠﻪ ﺃﻣﻲ ﻷﺎ ﻻ ﺗﻌﻘﺪ ﻭﻻ ﺇﻥ ﺭﺿﻲ ﺃﰊ ﺃﻭ ﺃﻣﻲ ﻟﻠﺘﻌﻠﻴﻖ
ﺖ ﻟﻪ ﺃﻥ ﻳ ﻌ ﻘ ﺪ ﱄ ﻭﺇﻥ ﱂ ﺗﺬﻛ ﺮ ﻧﹺﻜﺎﺣﹰﺎ ﻋﻠﻰ ﻣﺎ ﺝ .ﻭﻛﺬﺍ ﺑﺄﺫﹶﻧ ﺖ ﻓﻼﻧﹰﺎ ﺯﻭﺟﹰﺎ ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﺃﹸﺯ ﻭ ﻭﹺﺑﺮﺿﻴ
ﺖ( ﰲ ﺖ ﹺﺑ ﹾﻜ ﹴﺮ( ﻭﻟﻮ ﻋﺘﻴﻘﹶﺔ )ﺍﺳﺘﻮ ْﺀ ﺫﻧ
ﺻ ﻤ
ﺿﻴﺖ ﻛﻔﻰ )ﻭ ﺖ ﺑﺎﻟﺘﺰﻭﻳﺞ؟ ﻓﻘﺎﻟﺖ ﺭ
ﺿﻴ
ﲝﺚ ﻭﻟﻮ ﻗﻴﻞ ﳍﺎ ﹶﺃ ﺭ
ﺴﺘ ﹾﺄ ﻣﺮ ،ﻭﺇﹺﺫﻧﻬﺎ ﺳﻜﻮﺗﻬﺎ"
ﻒ ٍﺀ ﻭ ﹶﻏﻴﺮ ﻩ ﻭﺇﻥ ﺑ ﹶﻜﺖ ،ﻟﻜﻦ ﻣﻦ ﻏ ﹺﲑ ﺻﻴﺎﺡ ﺃﻭ ﺿﺮﺏ ﺣ ﺪ :ﳋﱪ" :ﻭﺍﻟﺒﻜﺮ ﺗ ﹶﻛ
ﺻﺒ ﹴﻊ ﻓﺤﻜﹶﻤﻬﺎ ﺣ ﹾﻜ ﻢ ﺍﻟﹺﺒ ﹾﻜ ﹺﺮ ﰲ ﺍ ِﻹ ﹾﻛﺘﻔﹶﺎ ِﺀ ﺑﺎﻟﺴﻜﻮﺕ ﺑﻌﺪ ﻭﺧﺮﺝ ﺑﺜﻴﺐ ﺑﻮﻁﺀ ﻣﺰﺍﻟﺔ ﺍﻟﺒﹺﻜﺎﺭﺓ ﺑﻨﺤﻮ ﺇ
ﺏ ﻭﺍﳉ ﺪ ﺍﺳﺘﺌﹾﺬﺍ ﹶﻥ ﺍﻟﹺﺒ ﹾﻜ ﹺﺮ ﺍﻟﺒﺎﻟﻐﺔ ﺗﻄﻴﻴﺒﹰﺎ ﳋﺎﻃﺮﻫﺎ ،ﺃﻣﺎ ﺍﻟﺼﻐﲑﺓ ﻓﻼ ﺇﺫﻥ ﳍﺎ ﻭﲝﺚ ﺏ ﻟﻸ ﹺ ﺍ ِﻹ ﺳﺘﹾﺌﺬﹶﺍﻥ .ﻭﻳﻨ ﺪ
ﻧﺪﺑ ﻪ ﰲ ﺍﳌﻤﻴﺰﺓ ﻭﻟﻐﲑﳘﺎ ﺍﻹِﺷﻬﺎﺩ ﻋﻠﻰ ﺍ ِﻹﺫﹾﻥ.
ﻁ ﺭﹺﺿﺎ ﻛﻠﱢﻬﻢ ﻓﻴﻮﻛﻠﻮ ﹶﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺃﻭ ﻣﻦ ﻏﲑﻫﻢ .ﻭﻟﻮ ﺃﺭﺍﺩ ]ﻓﺮﻉ[ :ﻟﻮ ﹶﺃ ﻋﺘ ﻖ ﺟﻤﺎ ﻋ ﹲﺔ ﺃ ﻣ ﹰﺔ ﺍﺷﺘ ﹺﺮ ﹶ
ﺕ ﲨﻴﻌﻬﻢ ﻛﻔﻰ ﺭﺿﺎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﺼﺒﺔ ﻛ ﱢﻞ ﺃﺣﺪﻫﻢ ﺃﻥ ﻳﺘﺰ ﻭﺟﻬﺎ ﺯ ﻭﺟﻪ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻊ ﺍﻟﻘﺎﺿﻲ :ﻓﺈﹺﻥ ﻣﺎ
ﺽ ﺕ ﺍ ﳌ ﻌﺘ ﻖ ﰲ ﺩﺭﺟ ﺔ ﺟﺎﺯ ﺃﻥ ﻳ ﺰ ﻭﺟﻬﺎ ﺃ ﺣ ﺪﻫﻢ ﺑﺮﹺﺿﺎﻫﺎ ﻭﺇﻥ ﱂ ﻳ ﺮ ﻭﺍﺣﺪ ،ﻭﻟﻮ ﺍ ﺟﺘﻤﻊ ﻋ ﺪ ﺩ ﻣﻦ ﻋﺼﺒﺎ
ﱄ ﳍﺎ" ﱄ ﻣﻦ ﻻ ﻭ ﱠ ﺽ( ﺃﻭ ﻧﺎﺋﺒﻪ ﻟﻘﻮﻟﻪ" :ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﻭ ﱡ ﺼﺒﺔ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻮﻻ ِﺀ )ﻗﺎ ﹴ ﺍﻟﺒﺎﻗﻮ ﹶﻥ )ﰒ( ﺑﻌ ﺪ ﹶﻓ ﹶﻘ ﺪ ﻋ
ﺝ( ﺃﻱ ﺍﻟﻘﺎﺿﻲ )ﺑﻜﹶﻒﺀ( ﻻ ﺑ ﻐﻴﺮﹺﻩ )ﺑﺎﻟﻐﺔ( ﻛﺎﺋﻨ ﹰﺔ ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻟ ﻪ ﻭﻻﻳﺔ ﻣ ﻦ ﺍﻹِﻣﺎﻡ ﻭﺍﻟﻘﻀﺎﺓ ﻭﻧﻮﺍﺑﻬﻢ )ﹶﻓﻴ ﺰ ﻭ
ﰲ ﳏﻞ ﻭﻻﻳﺘﻪ ﺣﺎﻟﺔ ﺍﻟﻌ ﹾﻘ ﺪ ﻭﻟﻮ ﻣﺠﺘﺎﺯﺓ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﺇ ﹾﺫﻧﻬﺎ ﻟﻪ ﻭﻫﻲ ﺧﺎﺭﺟﺔ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﺎﺭﺟﺔ ﻋﻦ
ﳏ ﱢﻞ ﻭﻻﻳﺘﻪ ﺣﺎﻟﺘﻪ ﻓﻼ ﻳﺰ ﻭﺟﻬﺎ ﻭﺇﻥ ﺃ ﹶﺫﻧﺖ ﻟﻪ ﻗﺒﻞ ﺧﺮﻭﺟﻬﺎ ﻣﻨﻪ ﺃﻭ ﻛﺎﻥ ﻫﻮ ﻓﻴﻪ ﻷ ﹶﻥ ﺍﻟﻮﹺﻻﻳﺔ ﻋﻠﻴﻬﺎ ﻻ
ﺗﺘﻌﻠﻖ ﺑﺎﳋﺎﻃﺐ .ﻭﺧﺮﺝ ﺑﺎﻟﺒﺎﻟﻐﺔ ﺍﻟﻴﺘﻴﻤﺔ ﻓﻼ ﻳﺰﻭﺟﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻭﻟﻮ ﺣﻨﻔﻴﹰﺎ ﱂ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﻟﻪ ﺳ ﹾﻠﻄﹶﺎﻥ ﺣﻨﻔﻲ ﻓﻴﻪ.
ﻑ ﺇﻻ ﻣﻨﻬﺎ ﰲ ﺩﻋﻮﻯ ﺍﻟﺒﻠﻮﻍ ﺑﺎﻟﺴﻦ ﺾ ﺃﻭ ﺇﻣﻨﺎ ٍﺀ ﺑﻼ ﳝﲔ :ﺇﺫ ﻻ ﻳ ﻌ ﺮ ﺤﻴ ﹴ ﻍ ﺑ ﻭﺗﺼﺪﻕ ﺍﳌﺮﺃﺓ ﰲ ﺩﻋﻮﻯ ﺍﻟﺒﻠﻮ ﹺ
ﺏ ﺃ ﻭﻟﻴﺎﺋﻬﺎ
ﺏ( ﺃﹶﻱ ﺃ ﹾﻗ ﺮ
ﺇﻻ ﺑﺒﻴﻨﺔ ﺧﺒﲑﺓ ﺗﺬﻛﺮ ﻋﺪﺩ ﺍﻟﺴﻨﲔ )ﻭ ﻋ ﺪ ﻡ ﻭﻟﻴﻬﺎ( ﺍﳋﺎﺹ ﹺﺑﻨﺴﺐ ﺃﻭ ﻭﻻ ٍﺀ )ﺃﻭ ﻏﺎ
ﻕ ﺍﳌﺮﺃﺓ ﰲ ﺩﻋﻮﻯ ﻏﻴﺒ ﺔ ﺍﻟﻮﱄ ﻭ ﺧﹸﻠﻮﻫﺎ ﻣ ﻦ ﺍﻟﻨﻜﺎﺡ ﺼﺪ ﺿ ﺮ ﰲ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺗ ﺲ ﻟﻪ ﻭﻛﻴ ﹲﻞ ﺣﺎ ) ﻣ ﺮ ﺣﹶﻠﺘﻴﻦ( ﻭﻟﻴ
ﺐ ﺑﻴﻨﺔ ﺑﺬﻟﻚ ﻣﻨﻬﺎ ،ﻭﺇﻻ ﻓﺘﺤﻠﻴﻔﻬﺎ .ﻭﻟﻮ ﺯ ﻭﺟﻬﺎ ﻟﻐﻴﺒﺔ ﺍﻟﻮﱄ ﺴ ﻦ ﹶﻃﹶﻠ ﻭﺍﻟ ﻌﺪﺓ ﻭﺇ ﹾﻥ ﱂ ﺗ ﻘ ﻢ ﺑﻴﻨﺔ ﺑﺬﻟﻚ .ﻭﻳ
ﺡ ﳎﺮ ﻗﻮﻟﻪ ﺖ ﻗ ﺮﺑﻪ .ﻓﻼ ﻳ ﹶﻘﺪﺡ ﰲ ﺻﺤﺔ ﺍﻟﻨﻜﺎ ﹺ ﺖ ﺍﻟﻨﻜﺎﺡ ﱂ ﻳﻨ ﻌﻘﺪ ﺇﻥ ﹶﺛﺒ ﺐ ﻣﻦ ﺑﻠ ﺪ ﺍﻟ ﻌﻘﹾﺪ ﻭ ﹾﻗ ﻓﺒﺎ ﹶﻥ ﺃﻧﻪ ﻗﹶﺮﻳ
ﻛﻨﺖ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺒﻠﺪ ،ﺑﻞ ﻻ ﺑ ﺪ ﻣﻦ ﺑﻴﻨﺔ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻧﻘﻠﻪ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ﻋﻦ
ﻓﺘﺎﻭﻱ ﺍﻟﺒﻐﻮﻱ )ﺃﻭ( ﻏﺎﺏ ﺇﱃ ﺩﻭﻧﹺﻬﻤﺎ ﻟﻜﻦ )ﺗﻌﺬﱠﺭ ﻭﺻﻮﻝ ﺇﻟﻴﻪ( ﺃﻱ ﺇﱃ ﺍﻟﻮﱄ )ﳋﻮﻑ( ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ
ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻀﺮﺏ ﺃﻭ ﺃﺧﺬ ﺍﳌﺎﻝ )ﺃﻭ ﻓﻘﺪ( ﺃﻱ ﺍﻟﻮﱄ ﺑﺄﻥ ﱂ ﻳﻌﺮﻑ ﻣﻜﺎﻧﻪ ﻭﻻ ﻣﻮﺗﻪ ﻭﻻ ﺣﻴﺎﺗﻪ ﺑﻌﺪ ﻏﻴﺒ ﺔ ﺃﻭ
ﻀ ﹸﻞ( ﺤ ﹶﻜ ﻢ ﲟﻮﺗﻪ ،ﻭﺇﻻ ﺯﻭﺟﻬﺎ ﺍ َﻷﺑﻌﺪ) .ﺃﻭ ﻋ ﺣﻀﻮ ﹺﺭ ﻗﺘﺎﻝ ﺃﻭ ﺍﻧﻜﺴﺎ ﹺﺭ ﺳﻔﻴﻨﺔ ﺃﻭ ﺃ ﺳ ﺮ ﻋﺪ ﻭ .ﻫﺬﺍ ﺇﻥ ﱂ ﻳ
ﻒ ٍﺀ( ﻭﻟﻮ ﺑﺪﻭﻥ ﻣﻬﺮ ﺍ ﳌﺜﹾﻞ ﺍﻟﻮﱄ ﻭﻟﻮ ﻣﺠﱪ ﺃﻱ ﻣﻨﻊ )ﻣ ﹶﻜﻠﱠﻔ ﺔ( ﺃﻱ ﺑﺎﻟﻐﺔ ﻋﺎﻗﻠﹶﺔ )ﺩﻋﺖ ﺇﱃ( ﺗﺰﻭﳚﻬﺎ ﻣﻦ ) ﹶﻛ
ﻣﻦ ﺗﺰﻭﳚﻬﺎ ﺑﻪ.
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ﻒ ٍﺀ ﻋﻴﻨﺘ ﻪ ﻭﻗﺪ ﻋﻴﻦ ﻫﻮ ﻛﻔ ﺆ ﺁﺧﺮ ﻏﲑ ﺠﺒﺮ ﻣﻦ ﺗﺰﻭﳚﻬﺎ ﺑ ﹸﻜ ﺝ ﺍﻟﻘﺎﺿﻲ ﺇﻥ ﻋﻀﻞ ﻣ ]ﻓﺮﻭﻉ[ :ﻻ ﻳﺰ ﻭ
ﺠﺒﺮ ﻭﻟﻮ ﺃﺑﹰﺎ ﺃﻭ ﺟﺪﹰﺍ ﺑﺄﻥ ﻛﺎﻧﺖ ﺛﻴﺒﹰﺎ ﺇﻻ ﻣﻌﻴﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻴﻨ ﹸﺔ ﺩﻭﻥ ﻣﻌﻴﻨﻬﺎ ﻛﻔﺎﺀﺓ .ﻭﻻ ﻳﺰﻭﺝ ﻏﻴ ﺮ ﺍ ﹸﳌ
ﻼ .ﻭﻟﻮ ﹶﺛﺒﺖ ﺗﻮﺍﺭﻱ ﺍﻟﻮﱄ ﺃﻭ ﺗ ﻌﺰﺯﻩ ﺯ ﻭﺟﻬﺎ ﺍﳊﺎﻛﻢ .ﻭﻛﺬﺍ ﻳ ﺰﻭﺝ ﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﺿﹰ
ﻣﻤﻦ ﻋﻴﻨﺘﻪ ﻭﺇﻻ ﻛﺎﻥ ﻋﺎ
ﱄ ﺃﻭ ﺃﺭﺍﺩ ﻧﹺﻜﺎﺣﻬﺎ ﻛﺎﺑﻦ ﻋ ﻢ ﻓﻘ ﺪ ﻣﻦ ﻳﺴﺎﻭﻳﻪ ﰲ ﺍﻟﺪﺭﺟﺔ ﻭ ﻣ ﻌﺘ ﹴﻖ ﻓﻼ ﻳﺰﻭﺝ ﺍ َﻷﺑﻌ ﺪ ﰲ ﺍﻟﺼﻮﺭ ﺃ ﺣﺮﻡ ﺍﻟﻮ ﹼ
ﺽ
ﺲ ﳍﺎ ﻭﱄ ﻗﺎ ﹴ ﺝ ﻟﻠﻘﺎﺿﻲ ﺃﻭ ﻃ ﹾﻔﻠﹶﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﻧﹺﻜﺎﺡ ﻣﻦ ﻟﻴ ﺏ ﻋﻠﻰ ﻭﻻﻳﺘﻪ .ﻭﺇﳕﺎ ﻳ ﺰ ﻭ
ﺍﳌﺬﻛﻮﺭﺓ ﻟﺒﻘﺎ ِﺀ ﺍ َﻷﻗﹾﺮ ﹺ
ﺁﺧﺮ ﲟﺤ ﱢﻞ ﻭﻻﻳﺘﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﰲ ﻋﻤﻠﻪ ﺃﻭ ﻧﺎﺋﺐ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺬﻱ ﻳﺘﺰﻭﺝ ﻫﻮ ﺃﻭ ﻃﻔﻠﻪ )ﰒ( ﺇﻥ ﱂ ﻳﻮﺟﺪ
ﺠﺘﻬﹺﺪﹰﺍ ﺇﺫﺍ ﱂ ﱄ ﳑﻦ ﻣ ﺮ ﻓﻴﺰﻭﺟﻬﺎ )ﳏﻜﻢ ﻋﺪﻝ( ﺣﺮ ﻭﻟﺘﻪ ﻣﻊ ﺧﺎﻃﺒﻬﺎ ﺃﻣﺮﻫﺎ ﻟﻴﺰﻭﺟﻬﺎ ﻣﻨ ﻪ ﻭﺇ ﹾﻥ ﹾﱂ ﻳ ﹸﻜ ﻦ ﻣ ﻭﱞ
ﺠﺘﻬﹺﺪﹰﺍ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻧﻌﻢ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﳊﺎ ﻛ ﻢ ﻻ ﻁ ﻛﹶﻮ ﹶﻥ ﺍﶈﹾﻜﻢ ﻣ ﺸﺘ ﺮ ﹸ
ﻳﻜﹸﻦ ﰒ ﻗﺎﺽ ﻭﻟﻮ ﻏﲑ ﹶﺃﻫﻞ ،ﻭﺇﻻ ﻓﻴ
ﺝ ﺇﻻ ﹺﺑﺪﺭﺍﻫﻢ ،ﻛﻤﺎ ﺣﺪﺙ ﺍﻵﻥ ﻓﻴﺘﺠﹺﻪ ﺃﻥ ﳍﺎ ﺃﻥ ﺗﻮﱄ ﻋ ﺪ ﹰﻻ ﻣﻊ ﻭﺟﻮﺩﻩ ﻭﺇﻥ ﺳﱠﻠﻤﻨﺎ ﺃﻧﻪ ﻻ ﻳﻨﻌ ﹺﺰ ﹸﻝ ﻳ ﺰ ﻭ
ﱄ ﻛﺄﻥ ﺯ ﻭﺟﺖ ﻧﻔﺴﻬﺎ ﺑﺬﻟﻚ ﺑﺄﻥ ﻋﻠﻢ ﻣﻮﻟﻴﻪ ﺫﻟﻚ ﻣﻨﻪ ﺣﺎﻝ ﺍﻟﺘ ﻮﻟﻴﺔ .ﺍﻧﺘﻬﻰ .ﻭﻟﻮ ﻭﻃﹶﻰﺀ ﰲ ﻧﹺﻜﺎﺡ ﺑﻼ ﻭ ﱢ
ﺤﺘﻪ ﻭﻻ ﺑﺒﻄﹾﻼﻧﹺﻪ ﻟ ﹺﺰ ﻣ ﻪ ﻣ ﻬ ﺮ ﺍ ﳌﹾﺜ ﹺﻞ ﺩﻭﻥ ﺍﳌﺴﻤﻰ ﻟﻔﺴﺎ ﺩ ﺍﻟﻨﻜﺎﺡ ﻭﻳﻌﺰ ﺭ ﺑﻪ ﻣ ﻌﺘ ﻘ ﺪ ﲢﺮﳝﻪ ﻭﱂ ﳛﻜﹸﻢ ﺣﺎ ﻛ ﻢ ﺑﺼ
ﺡ ﻭ ﻋﺪﺓ( ﺃﻭ ﻃﻠﱠﻘﲏ ﺯﻭﺟﻲ ﺽ ﺗﺰﻭﻳ ﺞ ﻣﻦ ﻗﺎﻟﺖ ﺃﻧﺎ ﺧﻠﻴ ﺔ ﻋﻦ ﻧﹺﻜﺎ ﺴﻘﹸﻂ ﻋﻨ ﺪ ﺍﳊ ﺪ) .ﻭ( ﳚﻮ ﺯ )ﻟﻘﺎ ﹴ ﻭﻳ
ﻭﺍﻋﺘ ﺪﺩﺕ )ﻣﺎ ﱂ ﻳﻌﺮﻑ ﳍﺎ ﺯﻭﺟﹰﺎ( ﻣﻌﻴﻨﹰﺎ )ﻭﺇﻻ( ﺃﻱ ﻭﺇﻥ ﻋﺮﻑ ﳍﺎ ﺯﻭﺟﹰﺎ ﺑﺎﺳﻤﻪ ﺃﻭ ﺷﺨﺼﻪ ﺃﻭ ﻋﻴﻨﺘﻪ
ﺕ ﺳﻮﺍ ًﺀ ﻕ ﺃﻭ ﻣ ﻮ ﺕ ﻟﻔﺮﺍﻗﻪ( ﺑﻨﺤﻮ ﻃﹶﻼ ﹴ ﺻﺤﺔ ﺗﺰﻭﻳﺞ ﺍﳊﺎ ﻛ ﹺﻢ ﳍﺎ ﺩﻭﻥ ﺍﻟﻮﱄ ﺍﳋﺎﺹ )ﺇﺛﹾﺒﺎ )ﺷﺮﻁ( ﰲ
ﺏ ﺃ ﻡ ﺣﻀﺮ ﻭﺇﻧﻤﺎ ﹶﻓﺮﻗﻮﺍ ﺑﻴﻦ ﺍﳌﹸﻌﻴﻦ ﻭﻏﲑ ﻩ ﻣﻊ ﺃﻥ ﺍﳌﺪﺍ ﺭ ﻭﺍﻟ ﻌ ﹾﻠ ﻢ ﻳﺴﺒ ﻖ ﺍﻟ ﺰﻭﺟﻴﺔ ﺃﻭ ﹺﺑ ﻌ ﺪﻣﻪ ﺣﱴ ﻳ ﻌﻤﻞ ﹶﺃﻏﹶﺎ
ﻁ ﻭﺍﻟ ﻌﻤﻞ ﺼ ﻪ ﺗﹶﺄﻛﱠﺪ ﻟﻪ ﺍ ِﻹ ﺣﺘﻴﺎ ﹾﺨ ﺑﺎ َﻷﺻﻞ ﰲ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﻷﻥ ﺍﻟﻘﺎﺿﻲ ﳌﺎ ﺗﻌﻴﻦ ﺍﻟﺰﻭﺝ ﻋﻨﺪﻩ ﺑﺎﲰﻪ ﺃﻭ ﺷ
ﺻ ﹺﻞ ﺑﻘﺎ ِﺀ ﺍﻟ ﺰﻭﺟﻴﺔ ﻓﺎ ﺷﺘﺮﻁ ﺍﻟﺜﱡﺒﻮﺕ ،ﻭﻷﻧﻬﺎ ﳌﺎ ﹸﺫ ﻛﺮﺕ ﻣﻌﻴﻨﹰﺎ ﺑﺎﺳﻢ ﺍﻟ ﻌﻠﹾﻢ ﻛﺄﻧﻬﺎ ﺍﺩﻋﺖ ﻋﻠﻴﻪ ،ﺑﻞ ﺑﺄ
ﻑ ﻣﻄﹾﻠ ﻖ ﺍﻟ ﺰﻭﺟﻴﺔ ﻣﻦ ﻏﲑ ﺗﻌﻴﲔ ﻑ ﻣﺎ ﺇﺫﺍ ﻋ ﹺﺮ ﺕ ﺫﻟﻚ ﺑﹺﺨﻼ ﺻﺮﺣﻮﺍ ﺑﺄﺎ ﺩﻋﻮﻯ ﻋﻠﻴﻪ ﻓﻼ ﺑ ﺪ ﻣﻦ ﹺﺇﺛﹾﺒﺎ
ﺏ :ﺇﻥ ﺍﻟ ﻌﺒﺮﺓ ﰲ ﺍﻟﻌﻘﻮ ﺩ ﹺﺑ ﹶﻘ ﻮ ﹺﻝ ﺃﺭﺑﺎﺎ .ﻭﺃﻣﺎ ﲟﺎ ﺫﻛﺮ ﻓﺎﻛﺘﻔﻲ ﺑﺈﹺﺧﺒﺎﺭﹺﻫﺎ ﺑﺎﳋﻠ ﻮ ﻋﻦ ﺍﳌﻮﺍﻧﹺﻊ .ﻟﻘﻮﻝ ﺍﻷﺻﺤﺎ ﹺ
ﺴ ﻦﻕ ﻭﻻ ﻳﻤﲔﹴ ،ﻟﻜ ﻦ ﻳ ﺕ ﻃﻼ ﹴ ﻑ ﺯ ﻭﺟﻬﺎ ﺍﻷﻭﻝ ﻣﻦ ﹶﻏﻴ ﹺﺮ ﺇﹺﺛﺒﺎ ﺻﺪﻗﻬﺎ ﻭﺇﻥ ﻋ ﹺﺮ ﺹ ﻓﻴ ﺰ ﻭﺟﻬﺎ ﺇﻥ ﺍﻟﻮﱄ ﺍﳋﺎ
ﻕ ﺑﻴ ﻦ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﻮﱄ ﺣﻴﺚ ﻓﺼﻞ ﺑﲔ ﺍﳌﹸﻌﻴﻦ ﺕ ﺫﻟﻚ ،ﻭﻻ ﹶﻓ ﺮ ﺖ ﹺﺇﺛﹾﺒﺎ ﻑ ﺯ ﻭﺟﻬﺎ ﻃﻠﺒ ﺽ ﱂ ﻳﻌﺮ ﻟﻪ ﻛﻘﺎ ﹴ
ﺠﹺﺒ ﺮ( ﻭﻫﻮ ﺍﻷﺏ ﱄ )ﻭ( ﳚﻮ ﺯ ) ﹸﳌ ﺐ ﻋﻠﻴﻪ ﺍ ِﻹ ﺣﺘﻴﺎﻁ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻮ ﱢ ﻭ ﹶﻏﻴ ﺮ ﻩ ﰲ ﺫﻟﻚ ﺩﻭ ﹶﻥ ﻫﺬﺍ ﻷﻥ ﺍﻟﻘﺎﺿﻲ ﳚ
ﺝﰲ ﺠﺒﹺﺮ ﺍﻟ ﺰ ﻭ
ﻭﺍﳉﺪ ﰲ ﺍﻟﹺﺒﻜﹾﺮ )ﺗﻮﻛﻴ ﹴﻞ( ﻣﻌﻴﻦ ﺻ ﺢ ﺗﺰﻭﺟﻪ ﰲ ﺗﺰﻭﻳ ﹺﺞ ﻣﻮﻟﻴﺘ ﻪ ﺑﹺﻐﻴ ﹺﺮ ﹺﺇ ﹾﺫﻧﹺﻬﺎ ﻭﺇﻥ ﱂ ﻳﻌﻴﻦ ﺍ ﹶﳌ
ﻁ ﰲ ﺃ ﻣﺮﹺﻫﺎ ،ﻓﺈﹺﻥ ﺯ ﻭﺟﻬﺎ ﺑ ﻐﻴ ﹺﺮ ﻆ( ﻭﺍﺣﺘﻴﺎ ﹲ ﺝ )ﺭﹺﻋﺎﻳ ﹸﺔ ﺣ ﹶﺗ ﻮﻛﻴﻠﻪ )ﻭﻋﻠﻰ ﻭﻛﻴ ﹴﻞ( ﺇﻥ ﱂ ﻳ ﻌﻴﻦ ﺍﻟﻮﱄ ﺍﻟﺰﻭ
ﺐ ﻋﻠﻴﻪ )ﻭ( ﳚﻮ ﺯ ﻁ ﺍﻟﻮﺍ ﹺﺟ ﻒ ٍﺀ ﻭﻗﺪ ﺧ ﹶﻄﺒﻬﺎ ﺃ ﹾﻛ ﹶﻔﹸﺄ ﻣﻨ ﻪ ﱂ ﻳﺼ ﺢ ﺍﻟﺘﺰﻭﻳ ﺞ ﳌﺨﺎﹶﻟ ﹶﻔﺘﻪ ﺍ ِﻹ ﺣﺘﻴﺎ ﹶﻒ ٍﺀ ﺃﻭ ﹺﺑ ﹸﻜ ﹶﻛ
ﺠﺒ ﹺﺮ ﺑﺄﻥ ﱂ ﻳﻜﻦ ﺃﺑﹰﺎ ﻭﻻ ﺟﺪﹰﺍ ﰲ ﺍﻟﺒﻜ ﹺﺮ ﺃﻥ ﻛﺎﻧﺖ ﻣﻮﻟﻴﺘ ﻪ ﺛﻴﺒﹰﺎ ﻓﹶﻠﻴﻮﻛ ﹾﻞ )ﺑﻌ ﺪ ﺍﻟﺘﻮﻛﻴ ﹸﻞ )ﻟ ﻐﻴﺮﹺﻩ( ﺃﻱ ﻏ ﲑ ﺍ ﹸﳌ
ﻼ ﻓﻠﻴﻌﻴﻨ ﻪ ﻟﻠﻮﻛﻴ ﹺﻞ
ﺼ ﹶﻞ ﻣﻨﻬﺎ )ﻟﻪ ﻓﻴﻪ( ﺃﻱ ﺍﻟﺘﺰﻭﻳ ﺞ ﺇﻥ ﹾﱂ ﺗﻨ ﻬ ﻪ ﻋ ﹺﻦ ﺍﻟﺘﻮﻛﻴﻞ .ﻭﺇﺫﺍ ﻋﻴﻨﺖ ﻟﻠﻮﱄ ﺭﺟ ﹰ
ﺇﺫﹶﻥ( ﺣ
163
ﺝ ﺑﻘﻮﱄ ﺑﻌﺪ ﻭﺇﻻ ﱂ ﻳﺼﺢ ﺗﺰ ﳚ ﻪ .ﻭﻟﻮ ﳌ ﻦ ﻋﻴﻨﺘ ﻪ ﻷﻥ ﺍ ِﻹ ﹾﺫ ﹶﻥ ﺍ ﹸﳌ ﹾﻄﹶﻠ ﻖ ﻣﻊ ﺃﻥ ﺍﳌﻄﻠﻮﺏ ﻣ ﻌﻴﻦ ﻓﺎﺳﺪ .ﻭ ﺧ ﺮ
ﺇﺫﹾﺎ ﻟﻠﻮﱄ ﰲ ﺍﻟﺘﺰﻭﻳﺞ ﻣﺎ ﻟ ﻮ ﻭﻛﱠﻠﻪ ﻗﺒﻞ ﺇﺫﺎ ﻟﻪ ﻓﻴﻪ ﻓﻼ ﻳﺼﺢ ﺍﻟﺘﻮﻛﻴﻞ ﻭﻻ ﺍﻟﻨﻜﺎﺡ .ﻧﻌﻢ :ﻟﻮ ﻭﻛﱢﻞ ﻗﺒﻞ
ﺃﻥ ﻳﻌﻠﻢ ﺇ ﹾﺫﻧﻬﺎ ﻟﻪ ﻇﺎﻧﹰﺎ ﺟﻮﺍ ﺯ ﺍﻟﺘﻮﻛﻴ ﹶﻞ ﻗﺒﻞ ﺍ ِﻹﺫﹾﻥ ﻓ ﺰﻭﺟﻬﺎ ﺍﻟﻮﻛﻴ ﹸﻞ ﺻ ﺢ ﺇ ﹾﻥ ﺗﺒﻴ ﻦ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺃﺫﹶﻧﺖ ﹶﻗﺒ ﹶﻞ
ﺍﻟﺘ ﻮﻛﻴﻞ ﻷ ﱠﻥ ﺍﻟ ﻌﺒﺮﺓ ﰲ ﺍﻟﻌﻘﻮ ﺩ ﲟﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻻ ﲟﺎ ﰲ ﻇ ﻦ ﺍﳌﹸﻜﻠﱠﻒ ﻭﺇﻻ ﻓﻼ.
]ﻓﺮﻭﻉ[ :ﻟﻮ ﺯﻭﺝ ﺍﻟﻘﺎﺿﻲ ﺍ ﻣﺮﺃﺓ ﻗﺒﻞ ﺛﹸﺒﻮﺕ ﺗ ﻮﻛﻴﻠﻪ ﺑﻞ ﲞﺒﺮ ﻋ ﺪ ﹴﻝ ﻧﻔ ﹶﺬ ﻭﺻﺢ ،ﻟﻜﻨﻪ ﻏﲑ ﺟﺎﺋﺰ ﻷﻧﻪ
ﺼﺪﻗﻬﺎ ﺗﻌﺎﻃﻰ ﻋﻘﹾﺪﹰﺍ ﻓﺎﺳﺪﹰﺍ ﰲ ﺍﻟﻈﺎﻫﺮ ﻛﻤﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻟﻮ ﺑﻠﻐﺖ ﺍﻟﻮﱄ ﺍﻣﺮﺃﺓ ﺇﺫﻥ ﻣﻮﻟﻴﺘﻪ ﻓﻴﻪ ﻓ
ﻚ ﰲ ﺗﺰﻭﳚﻲ ﻟﻤ ﻦ ﺃﺭﺍ ﺩ ﺖﻟ ﻭﻭﻛﱠﻞ ﺍﻟﻘﺎﺿﻲ ﻓﹶﺰ ﻭﺟﻬﺎ ﺻ ﺢ ﺍﻟﺘﻮﻛﻴﻞ ﻭﺍﻟﺘﺰﻭﻳﺞ .ﻭﻟﻮ ﻗﺎﻟﺖ ﺍﻣﺮﺃ ﹲﺓ ﻟﻮﻟﻴﻬﺎ ﹶﺃ ﺫﻧ
ﺗﺰﻭﳚﻲ ﺍﻵﻥ ﻭﺑﻌ ﺪ ﻃﻼﻗﻲ ﻭﺍﻧﻘﻀﺎ ِﺀ ﻋﺪﰐ ﺻ ﺢ ﺗﺰﻭﳚ ﻪ ﺬﺍ ﺍﻹِﺫﻥ ﺛﺎﻧﻴﺎﹰ ،ﻓﻠﻮ ﻭﻛﱠﻞ ﺍﻟﻮﱄ ﺃﺟﻨﺒﻴﹰﺎ ﺑﹺﻬﺬﻩ
ﺍﻟﺼﻔﺔ ﺻ ﺢ ﺗﺰﻭﳚﻪ ﺛﺎﻧﻴﹰﺎ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻭﺇﻥ ﱂ ﻳ ﻤﻠﻜﹾﻪ ﺣﺎ ﹸﻝ ﺍ ِﻹ ﹾﺫ ﻥ ﻟﻜﻨﻪ ﺗﺎﹺﺑ ﻊ ﳌﺎ ﻣﻠﻜﹶﻪ ﺣﺎ ﹶﻝ ﺍ ِﻹ ﹾﺫ ﻥ ﻛﻤﺎ ﺃﻓﹾﱴ
ﻼ ﺑﺘﺰﻭﻳ ﹺﺞ ﻣﻦ ﻻ ﻭﱄ ﳍﺎ ﻗﺒﻞ ﺍﺳﺘﺌﺬﺍﻧﹺﻬﺎ ﺑﻪ ﺍﻟﻄﻴﺐ ﺍﻟﻨﺎﺷﺮﻱ ،ﻭﺃﹶﻗﺮﻩ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ .ﻭﻟﻮ ﺃﻣﺮ ﺍﻟﻘﺎﺿﻲ ﺭﺟ ﹰ
ﻑ ﻻ ﺗﻮﻛﻴ ﹲﻞ. ﻓﻴﻪ ﻓ ﺰ ﻭﺟﻬﺎ ﺑﹺﺈﺫﹾﺎ ﺟﺎ ﺯ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻷﺻﺢ ﺇ ﹾﻥ ﺍ ﺳﺘﻨﺎﺑﺘ ﻪ ﰲ ﺷ ﻐ ﹴﻞ ﻣ ﻌﻴﻦ ﺍ ﺳﺘﺨﻼ
ﻁ ﺍﻟﱠﻠﻔﹾﻆ ﻋﻠﻴﻪ ﺸﺘﺮ ﹸ ﺏ ﻓﻘﻂ ﺑﻞ ﻳ ﻒ ﺍﻟﻜﺘﺎ ]ﻓﺮﻉ[ :ﻟ ﻮ ﺍﺳﺘﺨﻠﻒ ﺍﻟﻘﺎﺿﻲ ﻓﻘﻴﻬﹰﺎ ﰲ ﺗﺰﻭﻳﺞ ﺍ ﻣ ﺮﹶﺃ ﺓ ﹾﱂ ﻳﻜ
ﻒ ﺍﻟﺒﻠﻘﻴﲏ ﻟ ﻪ ﻣﺮﺩﻭ ﺩ ﻂ .ﻫﺬﺍ ﻣﺎ ﰲ ﺃﺻﻞ ﺍﻟﺮﻭﺿﺔ .ﻭﺗﻀﻌﻴ ﺏ ﺇﻟﻴﻪ ﺍ ِﻹﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳋ ﱢ ﻣﻨﻪ ،ﻭﻟﻴﺲ ﻟﻠ ﻤﻜﹾﺘﻮ ﹺ
ﺑﺘﺼﺮﳛﻬﻢ ﺑﺄﻥ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺣﺪﻫﺎ ﻻ ﺗﻔﻴﺪ ﰲ ﺍ ِﻹ ﺳﺘﺨﻼﻑ ،ﺑﻞ ﻻ ﺑ ﺪ ﻣﻦ ﺇﹺﺷﻬﺎ ﺩ ﺷﺎ ﻫ ﺪﻳﻦ ﻋﻠﻰ ﺫﻟﻚ :ﻗﺎﻟﻪ
ﺡ ﻓﻴﻘﻮﻝ ﻭﻛﻴ ﹸﻞ ﺍﻟﻮﱄ ﻟﻠﺰﻭﺝ ﺝ ﺗﻮﻛﻴﻞ ﰲ ﻗﺒﻮﻟﻪ( ﺃﻱ ﺍﻟﻨﻜﺎ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺣﻪ ﺍﻟﻜﺒﲑ) .ﻭ( ﳚﻮ ﺯ )ﻟﺰﻭ ﹴ
ﺝ ﺃﻭ ﺍﻟﺸﺎﻫﺪﺍ ﻥ ﻭﹺﻛﺎﹶﻟﺘ ﻪ ﻚ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﰒ ﻳﻘﻮ ﹸﻝ ﻣﻮﻛﱢﻠﻲ ﺃﻭ ﻭﹺﻛﺎﹶﻟ ﹰﺔ ﻋﻨ ﻪ ﺇ ﹾﻥ ﺟ ﹺﻬ ﹶﻞ ﺍﻟ ﺰ ﻭ ﺯﻭﺟﺘ
ﺖ ﹺﺑﻨﱵ ﻟﻔﹸﻼ ﻥ ﺝ ﺯ ﻭ ﺟ ﱄ ﻟﻮﻛﻴ ﹺﻞ ﺍﻟ ﺰ ﻭ ﹺ ﺼ ﹶﻞ ﺍﻟ ﻌ ﹾﻠ ﻢ ﺑﺄﺧﺒﺎ ﹺﺭ ﺍﻟﻮﻛﻴﻞ .ﻭﻳﻘﻮ ﹸﻝ ﺍﻟ ﻮ ﱡﻁ ﺫﻟﻚ ﻭﺇﻥ ﺣ ﺸﺘ ﹺﺮ ﹾ
ﻭﺇﻻ ﱂ ﻳ
ﺖ ﻧﹺﻜﺎﺣﻬﺎ ﻟ ﻪ .ﻓﹺﺈ ﹾﻥ ﺗ ﺮ ﻙ ﻟﻔﻈﹶﺔ ﻟ ﻪ ﺡ ﻟ ﻪ ﹶﻗﺒﹺﻠ ﱄ ﺍﻟﺼﱯ ﺣﲔ ﻳ ﹾﻘﺒ ﹸﻞ ﺍﻟﻨﻜﺎ ﺑﻦ ﻓﹸﻼﻥ ،ﻓﻴﻘﻮ ﹸﻝ ﻭﻛﻴﻠﹸﻪ ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﻭ ﱡ
ﻚ ﺑ ﺪ ﹶﻝ ﻓﻼ ﻥ ﻟﻌﺪﻡ ﺍﻟﺘﻮﺍﹸﻓﻖﹺ ،ﻓﺈﹺﻥ ﺡ ﻭﺇﻥ ﻧﻮﻯ ﺍﳌ ﻮﻛﱢﻞ ﺃﻭ ﺍﻟﻄﱠﻔﻞ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﺯ ﻭ ﺟﺘ ﺼ ﺢ ﺍﻟﻨﻜﺎ
ﻓﻴﻬﹺﻤﺎ ﱂ ﻳ
ﺗﺮﻙ ﻟﻔﻈﺔ ﻟ ﻪ ﰲ ﻫﺬﻩ ﺍﻧﻌ ﹶﻘ ﺪ ﻟﻠﻮﻛﻴﻞ ﻭﺇﻥ ﻧﻮﻯ ﻣ ﻮ ﻛﹶﻠ ﻪ.
ﺡ ﻣﻨ ﻪ ﻭﳚﻮ ﺯ ﻟ ﻤ ﻦ ﺃ ﺧﺒﺮ ﻩ ﻋ ﺪ ﹲﻝ ﺻ ﺪﹶﻗ ﻪ ﻗﺒﻮ ﹸﻝ ﺍﻟﻨﻜﺎ ]ﻓﺮﻭﻉ[ :ﻣ ﻦ ﻗﺎﻝ ﺃﻧﺎ ﻭﻛﻴ ﹸﻞ ﰲ ﺗﺰﻭﻳ ﹺﺞ ﻓﹸﻼﻧﺔ ﹶﻓﻠ ﻤ ﻦ
ﻕ ﻓﻼﻥ ﺃﻭ ﻣ ﻮﺗﻪ ﺃﻭ ﺗﻮﻛﻴﻠ ﻪ ﺃﻥ ﻳ ﻌ ﻤ ﹶﻞ ﺑﹺﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﺘﻌﻠ ﻖ ﺑﻨﻔﺴﻪ ﻭﻛﺬﺍ ﺧﻄﱠﻪ ﺍﳌﻮﺛﻮﻕ ﺑﻪ ،ﻭﺃﻣﺎ ﺑﹺﻄﻼ ﹺ
ﺠ ﺔﺤ ﺽ ﻣﻦ ﻛﻞ ﻣﺎ ﻟﻴﺲ ﹺﺑ ﻂ ﻗﺎ ﹴ ﺤ ﻖ ﺍﻟ ﻐﻴ ﹺﺮ ﺃﻭ ﻟﻤﺎ ﻳﺘﻌﻠﱠﻖ ﺑﺎﳊﺎﻛﻢ ﻓﻼ ﳚﻮ ﺯ ﺍﻋﺘﻤﺎ ﺩ ﻋ ﺪ ﹴﻝ ﻭﻻ ﺧ ﱡ ﺑﺎﻟﻨﺴﺒﺔ ﻟ
ﺷﺮﻋﻴﺔ
)ﻓﺮﻉ :ﻳﺰﻭﺝ ﻋﺘﻴﻘﺔ ﺍﻣﺮﺃﺓ ﺣﻴﺔ( ﻋﺪﻡ ﻭﱄ ﻋﺘﻴ ﹶﻘﺘﻬﺎ ﻧﺴﺒﹰﺎ )ﻭﻟﻴﻬﺎ( ﺃﻱ ﺍ ﹸﳌ ﻌﺘﻘﺔ ﺗﺒﻌﹰﺎ ﻟﻮﹺﻻﻳﺘﻪ ﻋﹶﻠﻴﻬﺎ
ﻓﻴ ﺰ ﻭﺟﻬﺎ ﺃﺑﻮ ﺍ ﹸﳌ ﻌﺘﻘﹶﺔ ﰒ ﺟﺪﻫﺎ ﺑﺘﺮﺗﻴﺐ ﺍﻷ ﻭﻟﻴﺎﺀ ﻭﻻ ﻳ ﺰﻭﺟﻬﺎ ﺍﺑﻦ ﺍ ﹸﳌ ﻌﺘﻘﺔ ﻣﺎ ﺩﺍﻣﺖ ﺣﻴﺔ )ﺑﺈﹺﺫﻥ ﻋﺘﻴﻘﺔ( ﻭﻟ ﻮ
ﺝ )ﺃﹶﻣﺔ( ﺍﻣﺮﺃﹶﺓ )ﺑﺎﻟ ﻐ ﹰﺔ( ﺭﺷﻴﺪﺓ
ﺽ ﺍ ﹸﳌ ﻌﺘﻘﹶﺔ :ﺇﺫ ﻻ ﻭﻻﻳﺔ ﳍﺎ ،ﻓﺈﹺﺫﺍ ﻣﺎﺗﺖ ﺍ ﹸﳌ ﻌﺘﻘﹶﺔ ،ﺯ ﻭﺟﻬﺎ ﺍﺑﻨﻬﺎ )ﻭ( ﻳ ﺰ ﻭ
ﱂ ﺗ ﺮ ﹺ
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ﺴﻴﺪﺎ ﹺﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ
ﺴﻴﺪﺓ )ﺑﹺﺈ ﹾﺫﻧﹺﻬﺎ ﻭ ﺣﺪﻫﺎ( ﻷﺎ ﺍﳌﺎﻟﻜﺔ ﻟﹶﻬﺎ ﻓﻼ ﻳ ﻌﺘﺒ ﺮ ﹺﺇ ﹾﺫ ﹸﻥ ﺍﻷَﻣﺔ ﻷﻥ ﻟ ﱄ ﺍﻟ
)ﻭﻟﻴﻬﺎ( ﺃﻱ ﻭ ﱠ
ﺝ )ﺃﹶﻣ ﹰﺔ ﺻﻐﲑ ﹰﺓ ﺑﻜ ﺮ ﺃﻭ ﺻﻐ ﲑ
ﺖ ﹺﺑﻜﹾﺮﹰﺍ )ﻭ( ﻳ ﺰ ﻭ ﺴﻴﺪﺓ ﻧﻄﹾﻘﹰﺎ ﻭﺇﻥ ﻛﺎﻧ ﻁ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﹺﺇ ﹾﺫ ﹸﻥ ﺍﻟ ﺸﺘﺮ ﹸ
ﺍﻟﻨﻜﺎﺡ .ﻭﻳ
ﺴﺒﹺﻪ ﻋﻨﻬﻤﺎ ﺧﻼﻓﹰﺎﺝ ﻋﺒﺪﳘﺎ( ﻻﻧﻘﻄﺎﻉ ﹶﻛ ﺃﺏ( ﻓﺄﺑﻮﻩ )ﻟﻐﺒﻄﺔ( ﻭﺟﺪﺕ ﻛﺘﺤﺼﻴ ﹸﻞ ﻣ ﻬ ﹴﺮ ﺃﻭ ﻧ ﹶﻔﻘﹶﺔ )ﻻ ﻳ ﺰ ﻭ
ﺝ ﺡ ﻣﺎﻟ ﹶﻜﺘﻬﺎ .ﻭﻻ ﳚﻮ ﺯ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺰ ﻭ ﺼﹶﻠﺤﺔ ﻭﻻ ﹶﺃﻣﺔ ﺛﻴﺐ ﺻﻐﲑ ﺓ ﻷﻧ ﻪ ﻻ ﻳﻠﻲ ﻧﹺﻜﺎ ﺕﻣ ﳌﺎﻟﻚ ﺇﻥ ﹶﻇﻬﺮ
ﺐ ﻭﺇﻥ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﺍﻟﻨﻜﺎﺡ ﻭﺗﻀ ﺮﺭﺕ ﺑﻌﺪﻡ ﺍﻟﻨﻔﹶﻘﺔ .ﻧﻌﻢ :ﺇﻥ ﺭﺃﻯ ﺍﻟﻘﺎﺿﻲ ﺑﻴﻌﻬﺎ ﻷﻥ ﺍﳊﻆ ﻓﻴﻪ ﹶﺃﻣﺔ ﺍﻟﻐﺎﺋ ﹺ
ﻕ ﻋﻠﻴﻬﺎ ﺑﺎﻋﻬﺎ )ﻭ( ﻳﺰﻭﺝ ) ﺳﻴﺪ( ﺑﺎﳌﻠﻚ ﻭﻟﻮ ﻓﺎﺳﻘﹰﺎ )ﺃﻣﺘﻪ( ﺍﳌﻤﻠﻮﻛﹶﺔ ﻛﻠﱠﻬﺎ ﻟﻪ ﻻ ﻟﻠﻐﺎﺋﺐ ﻣﻦ ﺍ ِﻹﻧﻔﺎ ﹺ
ﲔ ﲨﺎﻋ ﺔ ﺃﺧﺮﻯ ﺑﻐﲑ ﺭﹺﺿﺎ ﲨﻴﻌﻬﻢ )ﻭﻟﻮ( ﺑﻜﺮﹰﺍ )ﺻﻐﲑﺓ( ﺃﻭ ﺛﻴﺒﹰﺎ ﻏﲑ ﺑﺎﻟﻐﺔ ﺸﺘ ﺮﻛﹶﺔ ﻭﻟﻮ ﺑﺎ ﹾﻏﺘﻨﺎﻡ ﺑﻴﻨ ﻪ ﻭﺑ ﺍ ﹸﳌ
ﻀ ﹺﻊ ﻭﻫﻲ ﳑﻠﻮﻛﺔ ﻟﻪ ﻭﻟ ﻪ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻴﻪ ﻟﻜﻦ ﻻ ﺡ ﻳﺮ ﺩ ﻋﻠﻰ ﻣﻨﺎﻓ ﻊ ﺍﻟﹺﺒ ﺃﻭ ﻛﺒﲑﺓ ﺑﻼ ﺇﺫﻥ ﻣﻨﻬﺎ ﻷﻥ ﺍﻟﻨﻜﺎ
ﺴ ﹴﻖ ﺃﻭ ﺣﺮﻓﺔ ﺩﻧﻴﺌﺔ ﺇﻻ ﹺﺑﺮﹺﺿﺎﻫﺎ ،ﻭﻟﻪ ﺗﺰﻭﳚﻬﺎ ﹺﺑﺮﻗﻴ ﹴﻖ ﻭﺩﱐ ٍﺀ ﺖ ﻟﻠﺨﻴﺎ ﹺﺭ ﺃﻭ ﻓ ﺐ ﻣﹾﺜﺒ
ﻒ ٍﺀ ﹺﺑ ﻌﻴ ﹴ
ﻳﺰﻭﺟﻬﺎ ﻟ ﻐﻴﺮ ﻛ
ﺴﻴﺪ ﻩ ﺗﺰﻭﻳ ﺞ ﺃ ﻣﺘ ﻪ ﺇ ﹾﻥ ﹶﺃ ﺫ ﹶﻥ ﻟ ﻪ ﺳﻴﺪﻩ ﻓﻴﻪ .ﻭﻟﻮ ﹶﻃﹶﻠﺒﺖ ﺍ َﻷﻣﺔ ﺐ ﻟ ﻌ ﺪ ﹺﻡ ﺍﻟﻨﺴﺐ ﳍﺎ .ﻭﻟﻠﻤﻜﺘﺐ ﻻ ﻟ ﻧﺴ
ﺝ ﺍﳊﺎﻛﻢ ﹶﺃ ﻣ ﹶﺔ ﻛﺎﻓ ﹴﺮ ﺃﺳﻠﻤﺖ ﺑﺈﹺﺫﻧ ﻪ ﻭﺍﳌﻮﻗﻮﻓ ﹶﺔ ﺗﺰﻭﻳﺠﻬﺎ ﱂ ﻳ ﹾﻠﺰﻡ ﺍﻟﺴﻴﺪ ﻷﻧﻪ ﻳﻨﻘﹸﺺ ﻗﻴ ﻤﺘﻬﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻳﺰ ﻭ
ﻑ ﻋﹶﻠﻴﻬﹺﻢ ﺃﻱ ﺇﻥ ﺍﻧﺤﺼﺮﻭﺍ ﻭﺇﻻ ﱂ ﺗ ﺰﻭﺝ ﻓﻴﻤﺎ ﻳﻈﹾﻬﺮ )ﻭﻻ ﻳﻨ ﹶﻜ ﺢ ﻋﺒﺪ( ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ )ﺇﻻ ﺑﺈﺫﻥ ﺑﺈﹺﺫ ﻥ ﺍﳌﻮﻗﻮ
ﺐ ﹺﺇ ﹾﺫﻧﹺﻪ .ﻭﻻﺴ ﹺ ﺳﻴﺪﻩ( ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﹸﺃﻧﺜﻰ ﺳﻮﺍﺀ ﹶﺃﻃﹾﻠﻖ ﺍﻹِﺫ ﹶﻥ ﺃﻡ ﹸﻗﻴﺪ ﺑﺎﻣﺮﹶﺃ ﺓ ﻣﻌﻴﻨﺔ ﺃﻭ ﻗﹶﺒﻴﻠ ﺔ ﻓﻴﻨ ﻜ ﺢ ﲝ
ﺼ ﺢ ﺍﻟﻨﻜﺎﺡ ﻭﻟﻮ ﻧ ﹶﻜ ﺢ ﺍﻟ ﻌﺒﺪ ﺑﻼ ﺇﹺﺫﻥ ﺳﻴﺪﻩ ﺑﻄﹶﻞ ﻳﻌ ﺪ ﹸﻝ ﻋﻤﺎ ﺃ ﺫ ﹶﻥ ﻟﻪ ﻓﻴ ﻪ ﻣﺮﺍﻋﺎ ﹰﺓ ﳊﻘﱢﻪ .ﻓﺈﹺﻥ ﻋﺪﻝ ﻋﻨ ﻪ ﱂ ﻳ
ﻚ ﻓﺈﹺﻥ ﻭﻃﻰ َﺀ ﻓﻼ ﺷﻲ َﺀ ﻋﻠﻴﻪ ﻟﺮﺷﻴ ﺪ ﺓ ﳐﺘﺎﺭﺓ .ﺃﻣﺎ ﺍﻟﺴﻔﻴﻬﺔ ﻭﺍﻟﺼﻐﲑﺓ ﺍﻟﻨﻜﺎﺡ .ﻭﻳ ﹶﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺧﻼﻓﺎﹰ ﳌﺎﻟ
ﻓﻴ ﹾﻠﺰﻡ ﻓﻴﻬﻤﺎ ﻣ ﻬ ﺮ ﺍ ﳌﺜﹾﻞ .ﻭﻻ ﳚﻮﺯ ﻟﻠ ﻌﺒﺪ ﻭﻟﻮ ﻣﺄﹾﺫﻭﻧﹰﺎ ﰲ ﺍﻟﺘﺠﺎﺭﺓ ﺃﻭ ﻣﻜﺎﺗﺒﹰﺎ ﺃﻥ ﻳﺘﺴﺮﻯ ﻭﺇﻥ ﺟﺎ ﺯ ﻟﻪ ﺍﻟﻨﻜﺎﺡ
ﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺡﻻﳚ ﺐ ﺍﻟ ﻌﺒ ﺪ ﺍﻟﻨﻜﺎ
ﺐ .ﻭﻟﻮ ﹶﻃﹶﻠ ﻚ ﰲ ﺍﳌﻜﺎﺗ ﹺ ﻒ ﺍ ﹸﳌ ﹾﻠ
ﻀ ﻌ
ﺑﺎﻹِﺫﻥ ﻷﻥ ﺍﳌﺄﺫﻭ ﹶﻥ ﻟﻪ ﻻ ﳝﻠﻚ ﻭﻟ
ﻕ ﻣﺪﻋﻲ ﻋﺘ ﹴﻖ ﻣ ﻦ ﻋﺒ ﺪ ﺃﻭ ﺃﻣﺔ ﺇﻻ ﺑﺎﻟﺒﻴﻨﺔ ﺍﳌﻌﺘﺒﺮﺓ ﺍﻵﰐ ﺑﻴﺎﻧﻬﺎ ﰲ ﺑﺎﺏ ﺼ ﺪ
ﺇﺟﺎﺑﺘﻪ ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ :ﻭﻻ ﻳ
ﻕ ﺃﻭ ﱂ ﻳﺜﺒﺖ ﻷﻥ ﺍﻷﺻﻞ ﺍﳊﺮﻳﺔ. ﻕ ﻣﺪﻋﻲ ﺣﺮﻳﺔ ﺃﺻﺎﻟ ﹰﺔ ﺑﻴﻤﲔ ﻣﺎ ﱂ ﻳﺴﺒﻖ ﺇﻗﺮﺍ ﺭ ﺑﺮ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺻﺪ
)ﻓﺼﻞ( :ﰲ ﺍﻟﻜﻔﺎﺀﺓ ﻭﻫﻲ ﻣﻌﺘﱪﺓ ﰲ ﺍﻟﻨﻜﺎﺡ ﻻ ﻟﺼﺤﺘﻪ ،ﺑﻞ ﻷﺎ ﺣﻖ ﻟﻠﻤﺮﺃﺓ ﻭﺍﻟﻮﱄ ﻓﻠﻬﻤﺎ
ﺏ ﺇﻟﻴﻬﺎ ﻣﻨﻬﻢ
ﺇﺳﻘﺎﻃﻬﺎ) .ﻻ ﻳﻜﺎﰱﺀ ﺣﺮﺓ( ﺃﺻﻠﻴﺔ ﺃﻭ ﻋﺘﻴﻘﹶﺔ ﻭﻻ ﻣﻦ ﱂ ﻳﻤﺴﻬﺎ ﺍﻟﺮﻕ ﺃﻭ ﺁﺑﺎﺀَﻫﺎ ﺃﻭ ﺍﻷ ﹾﻗ ﺮ
ﺲ ﺍﻟﺮﻕ ﰲ ﺍ ُﻷﻣﻬﺎﺕ )ﻭﻻ ﻋﻔﻴﻔ ﺔ( ﻭﺳﻨﻴﺔ ﻭﻏﲑﳘﺎ ﻣﻦ ﻏﲑﻫﺎ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﻣﹾﺜﻠﹶﻬﺎ ﰲ ﺫﻟﻚ ﻭﻻ ﺃﺛﺮ ﳌ
ﺴﻘﹸﻬﻤﺎ )ﻭ( ﻻ )ﻧﺴﻴﺒﺔ( ﻣﻦ ﻋﺮﺑﻴﺔ ﻭﻗﺮﺷﻴﺔ ﻒ ٌﺀ ﻟﻠﻔﺎ ﺳﻘﹶﺔ :ﺃﻱ ﺇﻥ ﺍﺳﺘﻮﻯ ﻓ ﻓﺎﺳ ﹴﻖ ﻭﻣﺒﺘﺪﻉﹴ ،ﻓﺎﻟﻔﺎﺳ ﻖ ﻛ
ﻭﻫﺎﺷﻤﻴﺔ ﺃﻭ ﻣﻄﹾﻠﹺﺒﻴﺔ ﻏﲑﻫﺎ ﻳﻌﲏ ﻻ ﻳﻜﺎﰲﺀ ﻋﺮﺑﻴﺔ ﺃﺑﹰﺎ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟ ﻌﺠﻢ ﻭﺇﻥ ﻛﺎﻧﺖ ﹶﺃﻣﺔ ﻋﺮﺑﻴﺔ ،ﻭﻻ ﻗﺮ ﺷﻴﺔ
ﺐ ﺷﻲ ٌﺀ ﻏﲑﻫﺎ ﻣﻦ ﺑ ﻘﻴﺔ ﺍﻟﻌﺮﺏ ،ﻭﻻ ﻫﺎﴰﻴﺔ ﺃﻭ ﻣﻄﻠﺒﻴﺔ ﻏﲑﳘﺎ ﻣﻦ ﺑﻘﻴﺔ ﻗﺮﻳﺶ .ﻭﺻﺢ" :ﳓﻦ ﻭﺑﻨﻮ ﺍﳌﻄﻠ
ﺏ ﺃﻭ ﺃﻛﺜﺮ ﰲ ﺍﻹِﺳﻼﻡ ،ﻭﻣﻦ ﻟﻪ ﺃﺑﻮﺍﻥ ﳌﻦ ﻭﺍﺣﺪ" ﻓﻬﻤﺎ ﻣﺘﻜﺎﻓﺌﺎﻥ .ﻭﻻ ﻳﻜﺎﰱﺀ ﻣﻦ ﺃﺳﻠﻢ ﺑﻨﻔﺴﻪ ﻣﻦ ﳍﺎ ﹶﺃ
ﳍﺎ ﺛﻼﺛﺔ ﺁﺑﺎﺀ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﺻﺮﺣﻮﺍ ﺑﻪ ،ﻟﻜﻦ ﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻭﻏﲑﻩ ﻓﻴﻪ ﻭﺟﻬﹰﺎ ﺃﻤﺎ ﹶﻛﻔﹸﺂﻥ
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ﺴﺘ ﻪ
ﻑ ﺩﻧﻴﺌﹶﺔ( ،ﻭﻫﻲ ﻣﺎ ﺩﻟﺖ ﻣﻼﺑ ﺐ ﺍﻟﻌﺒﺎﺏ) .ﻭ( ﻻ )ﺳﻠﻴﻤﺔ ﻣﻦ ﺣ ﺮ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺮﻭﻳﺎﱐ .ﻭﺟﺰﻡ ﺑﻪ ﺻﺎ ﺣ
ﻁ ﺍﳌﺮﻭﺀَﺓ ،ﻏﲑﻫﺎ ،ﻓﻼ ﻳﻜﺎﰱﺀ ﻣﻦ ﻫﻮ ﺃﻭ ﺃﺑﻮ ﻩ ﺣﺠﺎﻡ ﺃ ﻭ ﻛﻨﺎﺱ ﺃﻭ ﺭﺍﻉ ﺑﻨﺖ ﺧﻴﺎﻁ ﻭﻻ ﻫﻮ ﻋﻠﻰ ﺍﳓﻄﹶﺎ
ﺖ ﻋﺎﻟﻢ ﺃﻭﺑﻨﺖ ﺗﺎﺟﺮ ،ﻭﻫﻮ ﻣﻦ ﳚﻠﺐ ﺍﻟﺒﻀﺎﺋﻊ ﻣﻦ ﻏﲑ ﺗﻘﻴﻴﺪ ﲜﻨﺲ ،ﺃﻭ ﺑﺰﺍﺯ ،ﻭﻫﻮ ﺑﺎﺋﻊ ﺍﻟﺒ ﺰ ﻭﻻ ﳘﺎ ﺑﻨ
ﺽ ﻋﺎﺩﻝ .ﻗﺎﻝ ﺍﻟﺮﻭﻳﺎﱐ :ﻭﺻﻮﺑﻪ ،ﺍﻷﺫﺭﻋﻲ ﻭﻻ ﻳﻜﺎﰱﺀ ﻋﺎﳌﺔ ﺟﺎﻫﻞﹲ ،ﺧﻼﻓﹰﺎ ﻟﻠﺮﻭﺿﺔ ﻭﺍﻷﺻﺢ ﺃﻥ ﻗﺎ ﹴ
ﺕ ﻭﺍﻟﺒﺼﺎﺋ ﹺﺮ )ﻭ( ﻻ ﺳﻠﻴﻤﺔ ﺣﺎ ﹺﻝ
ﺍﻟﻴﺴﺎ ﺭ ﻻ ﻳﻌﺘﱪ ﰲ ﺍﻟﻜﻔﺎﺀَﺓ ﻷﻥ ﺍﳌﺎﻝ ﻇ ﱞﻞ ﺯﺍﺋ ﹲﻞ ﻭﻻ ﻳ ﹾﻔﺘﺨﺮ ﺃﻫ ﹸﻞ ﺍﳌﺮﻭﺀﺍ
ﺽﺖ ﳋﹶﻴﺎ ﹺﺭ )ﻧﹺﻜﺎﺡ( ﳉﺎﻫﻞ ﺑﻪ ﺣﺎﻟﺘ ﻪ ﻛﺠﻨﻮﻥ ﻭﻟﻮ ﻣﺘﻘﹶﻄﻌﺎﹰ ،ﻭﺇﻥ ﻗﻞﹼ ،ﻭﻫﻮ ﻣﺮ ﺐ( ﻣﹾﺜﺒ
ﺍﻟ ﻌ ﹾﻘ ﺪ )ﻣﻦ ﻋﻴ ﹴ
ﺴ ﻮ ﺩ ﰒ ﻳﺘ ﹶﻘ ﱠﻄ ﻊﻀ ﻮ ﰒ ﻳ ﺤﻜﹾﻢ ﻭﻫﻲ ﻋﻠﱠﺔ ﳛ ﻤ ﺮ ﻣﻨﻬﺎ ﺍﻟ ﻌ ﺴﺘ
ﻳﺰﻭﻝ ﺑﻪ ﺍﻟﺸﻌﻮﺭ ﻣﻦ ﺍﻟ ﹶﻘﻠﹾﺐ )ﻭﺟﺬﺍ ﻡ( ﻣ
ﺽ ﺷﺪﻳﺪ ﻳﺬ ﻫﺐ ﺩ ﻣ ﹺﻮﻳﺔ ﺍﳉﻠﺪ ،ﻭﺇﻥ ﻗﻼ ،ﻭﻋﻼﻣﺔ ﺍ ِﻹ ﺳﺘﺤﻜﺎﻡ ﰲ ﺍﻷﻭﻝ ﺤﻜﻢ ﻭﻫﻮ ﺑﻴﺎ ﺴﺘ
ﺹ( ﻣ
)ﻭﺑﺮ
ﺤﺒﺔ ﻣﻦ ﺻﻑ ﺲ ﺗﻌﺎ ﺼﺮﹺﻩ )ﻏﲑ( ﻣﻤﻦ ﺑﻪ ﻋﻴﺐ ﻷﻥ ﺍﻟﻨ ﹾﻔ ﺍ ﺳﻮﹺﺩﺍﺩ ﺍﻟﻌﻀﻮ .ﻭﰲ ﺍﻟﺜﺎﱐ ﻋﺪ ﻡ ﺍ ﺣﻤﺮﺍﺭﻩ ﻋﻨﺪ ﻋ
ﺏ ﺍﻟﱵ ﻻ ﺗﹾﺜﺒﹺﺖ ﺑﻪ ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﺎ ﻋﻴﺐ ﺃﻳﻀﹰﺎ ﻓﻼ ﻛﹶﻔﺎ َﺀ ﹶﺓ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﺃﻭ ﻛﺎﻥ ﻣﺎ ﺎ ﺃ ﹾﻗﺒﺢ .ﺃﻣﺎ ﺍﻟ ﻌﻴﻮ
ﺠﻤﻊ ﻣﺘﻘﺪﻣﲔ. ﺸﻮﻩ ﺍﻟﺼﻮﺭﺓ ،ﺧﻼﻓﹰﺎ ﻟ ﺍﳋﹶﻴﺎ ﺭ ﻓﻼ ﺗﺆﺛﱢﺮ ،ﻛﺎﹾﻟ ﻌﻤﻰ ﻭﻗﹶﻄﹾﻊ ﺍﻟﻄﱠﺮﻑ ﻭﺗ
ﺐ ﻭﻋﻨ ﹲﺔ ﻓﻴﻪ ﻓﻠﻜﻞ ﻣﻦ ﺍﻟﺰﻭ ﺟﻴ ﹺﻦ ﺍﳋﻴﺎ ﺭ ﻓﻮﺭﹰﺍ ﰲ ]ﺗﺘﻤﺔ[ :ﻭﻣﻦ ﻋﻴﻮﺏ ﺍﻟﻨﻜﺎﺡ ﺭﹺﺗﻖ ﻭﻗﺮﻥ ﻓﻴﻬﺎ ﻭﺟ
ﺲ ﻣﻨﻬﺎ ﺏ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﺧﺮ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﲝﻀﻮ ﹺﺭ ﺍﳊﺎﻛﻢ .ﻭﻟﻴ ﺴ ﹺﺦ ﺍﻟﻨﻜﺎﺡ ﲟﺎ ﻭ ﹺﺟ ﺪ ﻣﻦ ﺍﻟﻌﻴﻮ ﹺ ﻓ
ﻁ ﻭﻗﹶﻊ ﺡ ﺳﻴﺎﻟﺔ ﻭﺿﻴ ﻖ ﻣﻨﻔﹶﺬ .ﻭﳚﻮ ﺯ ﻟﻜ ﹴﻞ ﻣﻦ ﺍﻟﺰ ﻭ ﺟﻴ ﹺﻦ ﺧﻴﺎ ﺭ ﲞﻠﻒ ﺷ ﺮ ﺍ ﺳﺘﺤﺎﺿﺔ ﻭﺑﺨ ﺮ ﻭﺻﻨﺎ ﹲﻥ ﻭﻗﺮﻭ
ﺏ ﺃﻭ ﺐ ﺃﻭ ﲨﺎ ﹲﻝ ﺃﻭ ﻳﺴﺎﺭ ﺃﻭ ﺑﹺﻜﺎﺭﺓ ﺃﻭ ﺷﺒﺎ ﰲ ﺍﻟﻌﻘﺪ ﻻ ﻗﹶﺒﻠﻪ ﻛﺄ ﱠﻥ ﺷﺮﹺﻁ ﰲ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﺣ ﹺﺮﻳﺔ ﺃﻭ ﻧﺴ
ﺴ ﺦ ﻭﻟﻮ ﺑﻼ ﻁ ﻓﻠﻪ ﹶﻓ ﻚ ﺑﺸﺮﻁ ﺃﺎ ﺑﻜﺮ ﺃﻭ ﺣﺮﺓ ﻣﺜﻼﹰ ،ﻓﺈﹺﻥ ﺑﺎ ﹶﻥ ﺃﺩﱏ ﳑﺎ ﺷ ﹺﺮ ﹶ ﺏ ﻛﺰ ﻭ ﺟﺘ ﺳﻼﻣﺔ ﻣﻦ ﻋﻴﻮ ﹴ
ﺽ ﻭﻟﻮ ﺷﺮﹺﻃﺖ ﺑﹺﻜﺎﺭﺓ ﻓﻮﺟﺪﺕ ﺛﻴﺒﹰﺎ ﻭﺍﺩﻋﺖ ﺫﻫﺎﺎ ﻋﻨﺪﻩ ﻓﺄﻧﻜﹶﺮ ﺻﺪﻗﺖ ﹺﺑﻴﻤﻴﻨﻬﺎ ﻟﺪﻓ ﹺﻊ ﺍﻟ ﹶﻔﺴﺦ ﺃﻭ ﻗﺎ ﹴ
ﻕ ﻫﻮ ﺑﻴﻤﻴﻨﻪ ﻟﺘﺸﻄﲑ ﺍﳌﻬﺮ ﺴ ﹺﺦ ﺃﻳﻀﺎﹰ ،ﻟﻜﻦ ﻳﺼﺪ ﺍﺩﻋﺖ ﺍﻓﺘﻀﺎﺿﻪ ﳍﺎ ﻓﺄﻧﻜﺮ ﻓﺎﻟﻘﻮﻝ ﻗﻮﳍﺎ ﺑﻴﻤﻴﻨﻬﺎ ﻟﺪﻓﻊ ﺍﻟ ﹶﻔ
ﺇﻥ ﻃﻠﱠﻖ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ )ﻭﻻ ﻳﻘﺎﺑﻞ ﺑﻌﻀﻬﺎ( ﺃﻱ ﺑﻌﺾ ﺧﺼﺎ ﹺﻝ ﺍﻟﻜﹶﻔﺎﺀَﺓ )ﺑﺒﻌﺾ( ﻣﻦ ﺗﻠﻚ ﺍﳋﺼﺎﻝ ﻓﻼ
ﻑ ﺍﻟ ﺪﻧﻴﺌ ﹶﺔ ﳊ ﺮ ﺲ ﻣﻦ ﺍ ﺗﺰﻭﺝ ﺣﺮﺓ ﻋﺠﻤﻴﺔ ﺑﹺﺮﻗﻴ ﹴﻖ ﻋﺮﰊ ﻭﻻ ﺣﺮﺓ ﻓﺎﺳﻘﺔ ﹺﺑ ﻌﺒ ﺪ ﻋﻔﻴﻒ .ﻗﺎﻝ ﺍﳌﺘﻮﻟﱢﻲ :ﻭﻟﻴ
ﻑ ﺑﹶﻠﺪﻫﺎ ﻑ ﺍﻟﺪﻧﻴﺌﺔ ﺍﻟﱵ ﻧﺼﻮﺍ ﻋﻠﻴﻬﺎ ﱂ ﻳﻌﺘﱪ ،ﻭﻳ ﻌﺘﺒ ﺮ ﻋ ﺮ ﻑ ﺑﻠ ﺪ ﹺﺑﺘﻔﻀﻴ ﹺﻞ ﺑﻌﺾ ﺍﳊﺮ ﺧﺒﺎﺯﺓ .ﻭﻟﻮ ﺍﻃﱠﺮﺩ ﻋﺮ
ﺖ )ﻭﻳﺰ ﻭﺟﻬﺎ ﺑﻐﲑ ﹶﻛﻒﺀ ﻭﱄ( ﻓﻴﻤﺎ ﱂ ﻳﻨﺼﻮﺍ ﻋﻠﻴﻪ .ﻭﻟﻴﺲ ﻟﻸﺏ ﺗﺰﻭﻳﺞ ﺍﺑﻨﻪ ﺍﻟﺼﻐﲑ ﺃﹶﻣﺔ ﻷﻧﻪ ﻣﺄﻣﻮ ﹶﻥ ﺍﻟ ﻌﻨ
ﲔ ﻟﺰﻭﺍ ﹺﻝ ﺍﳌﺎﻧﹺﻊ ﺑﹺﺮﺿﺎﻫﻢ، ﺴﺘﻮﹺﻳﻦ ﺍﻟﻜﺎﻣﻠ ﺽ ﺑﺮﺿﺎ ﻛﻞ( ﻣﻨﻬﺎ ﻭﻣﻦ ﻭﻟﻴﻬﺎ ﺃﻭ ﺃﻭﻟﻴﺎﺋﻬﺎ ﺍﳌ ﺐ ﻭﻭﻻ ْﺀ )ﻻ ﻗﺎ ﹴ ﺴ ﹴ
ﹺﺑﻨ
ﺃﻣﺎ ﺍﻟﻘﺎﺿﻲ ﻓﻼ ﻳﺼ ﺢ ﻟﻪ ﺗﺰﻭﳚﻬﺎ ﻟﻐﲑ ﻛﻒ ٍﺀ ﻭﺇﻥ ﺭﺿﻴﺖ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﺇﻥ ﻛﺎﻥ ﳍﺎ ﻭﱄ ﻏﺎﺋﺐ ﺃﻭ
ﺖﻆ ﻟ ﻪ .ﻭﺑﺤﺚ ﺟﻤﻊ ﻣﺘﺄﺧﺮﻭﻥ ﺃﺎ ﻟﻮ ﱂ ﺗﺠﹺﺪ ﹶﻛﻔﹸﺆﹰﺍ ﻭﺧﺎﹶﻓ ﳊﱠ ﻣﻔﹾﻘﻮ ﺩ ﻷﻧﻪ ﻛﺎﻟﻨﺎﺋﺐ ﻋﻨﻪ ﻓﻼ ﻳﺘﺮﻙ ﺍ ﹶ
ﻼﺍﻟ ﻔﺘﻨﺔ ﹶﻟ ﹺﺰ ﻡ ﺍﻟﻘﺎﺿﻲ ﺇﺟﺎﺑﺘﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻭﻫﻮ ﻣﺘﺤﻪ .ﻣﺪﺭﹺﻛﺎﹰ ،ﺃﻣﺎ ﻣﻦ ﻟﻴﺲ ﳍﺎ ﻭﱄ ﺃﺻ ﹰ
ﻒ ٍﺀ ﺑﻄﻠﹶﺒﻬﺎ ﺍﻟﺘﺰﻭﻳﺞ ﻣﻨﻪ ﺻﺤﻴ ﺢ ﻋﻠﻰ ﺍﳌﺨﺘﺎﺭ ﺧﻼﻓﹰﺎ ﻟﻠﺸﻴﺨﲔ.
ﻓﺘﺰﻭﳚﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻟﻐ ﹺﲑ ﹶﻛ
166
]ﻓﺮﻉ[ :ﻟﻮ ﺯ ﻭﺟﺖ ﻣﻦ ﻏﲑ ﻛﻒﺀ ﺑﺎ ِﻹﺟﺒﺎ ﹺﺭ ﺃﻭ ﺑﺎ ِﻹ ﹾﺫ ﻥ ﺍ ﹸﳌﻄﹾﻠﻖ ﻋﻨﺪ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻜﻒ ٍﺀ ﺃﻭ ﺑﻐﲑﻩ ﱂ ﻳﺼ ﺢ
ﺡ ﻭﻻ ﺧﻴﺎ ﺭ ﳍﺎ ﺍﻟﺘﺰﻭﻳ ﺞ ﻟﻌﺪﻡ ﺭﹺﺿﺎﻫﺎ ﺑﹺﻪ ،ﻓﺈﹺﻥ ﹶﺃ ﺫﻧﺖ ﰲ ﺗﺰﻭﳚﻬﺎ ﲟﻦ ﻇﻨﺘﻪ ﹶﻛﻔﹸﺆﹰﺍ ﻓﺒﺎ ﹶﻥ ﺧﻼﻓﻪ ﺻ ﺢ ﺍﻟﻨﻜﺎ
ﺼﲑﹺﻫﺎ ﺑﺘ ﺮ ﻙ ﺍﻟﺒﺤﺚ ﻧﻌﻢ ﳍﺎ ﺧﻴﺎ ﺭ ﺇﻥ ﺑﺎ ﹶﻥ ﻣﻌﻴﺒﹰﺎ ﺃﻭ ﺭﻗﻴﻘﹰﺎ ﻭﻫﻲ ﺣﺮﺓ.
ﻟﺘ ﹾﻘ
ﺺ ﺑ ﹶﻈﺮﹺﻫﺎ ﺃﻭ ﺍ ﺳﺘ ﻤﻨﺎ ٍﺀ ﹺﺑﻴﺪﻫﺎ ،ﻻ
]ﺗﺘﻤﺔ[ :ﳚﻮ ﺯ ﻟﻠﺰﻭﺝ ﻛﻞ ﲤﺘﻊ ﻣﻨﻬﺎ ﲟﺎ ﺳﻮﻯ ﺣﻠﻘ ﺔ ﺩﺑﺮﹺﻫﺎ ﻭﻟﻮ ﲟ
ﺻﺒﻊ .ﻭﻳﺴﻦ ﻣﻼﻋﺒ ﹶﺔ ﺍﻟﺰﻭﺟﺔ ﺇﻳﻨﺎﺳﺎﹰ ،ﻭﺃﻥ ﻻ ﺽ ﺑﺄ ﻑ ﺍﻟﺰﻧﺎ ،ﺧﻼﻓﹰﺎ ﻷﲪﺪ ،ﻭﻻ ﺍ ﹾﻓﺘﻀﺎ ﹺﺑﻴﺪﻩ ،ﻭﺇﻥ ﺧﺎ
ﺴﺤﺮ ،ﻭﺃﻥ ﻳﻤﻬﻞ ﻟﺘﱰﻝ ﺖ ﺍﻟ ﻳﺨﻠﻴﻬﺎ ﻋﻦ ﺍﳉﻤﺎﻉ ﻛ ﱡﻞ ﺃ ﺭﺑ ﹺﻊ ﻟﻴﺎ ﹴﻝ ﻣﺮﺓ ﺑﻼ ﻋ ﹾﺬﺭﹴ ،ﻭﺃﻥ ﻳﺘﺤﺮﻯ ﺑﺎﳉﻤﺎﻉ ﻭ ﹾﻗ
ﺇﺫﺍ ﺗﻘﺪﻡ ﺇﻧﺰﺍﻟﻪ ،ﻭﺃﻥ ﻳﺠﺎ ﻣﻌﻬﺎ ﻋﻨﺪ ﺍﻟﻘﹸﺪﻭ ﹺﻡ ﻣﻦ ﺳ ﹶﻔﺮﹺﻩ ،ﻭﺃﻥ ﻳﺘﻄﻴﺒﺎ ﻟﻠﻐﺸﻴﺎﻥ ،ﻭﺃﻥ ﻳﻘﻮﻝ ﻛﻞ ،ﻭﻟﻮ ﻣﻊ
ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟﻮﻟﺪ ،ﺑﺴﻢ ﺍﷲ ﺍﻟﻠﻬﻢ ﺟﻨﺒﻨﺎ ﺍﻟﺸﻴﻄﺎﻥ .ﻭﺟﻨﺐ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﺭ ﺯﻗﹾﺘﻨﺎ .ﻭﺃﻥ ﻳﻨﺎﻣﺎ ﰲ ﻓﺮﺍﺵ ﻭﺍﺣﺪ
ﺏ ﻓﻠﻴﻜﻦ ﳏﺒﻮﺑﹰﺎ ﻓﻴﻤﺎ ﻳﻈﻬﺮ .ﻗﺎﻟﻪ ﻭﺍﻟﺘﻘﻮﻱ ﻟﻪ ﺑﺄﺩﻭﻳ ﺔ ﻣﺒﺎﺣﺔ ﺑﻘﺼ ﺪ ﺻﺎﻟﺢ :ﻛﻌﻔﺔ ﻭﻧﺴﻞ ﻭﺳﻴﻠ ﺔ ﶈﹾﺒﻮ ﹴ
ﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﺳﺘﻤﺘﺎﻉ ﺟﺎﺋﺰ .ﻭﻳ ﹾﻜﺮﻩ ﳍﺎ ﺃﻥ ﺗﺼﻒ ﻟ ﺰ ﻭﺟﹺﻬﺎ ﺃﻭ ﻏﲑﹺﻩ ﺍﻣﺮﺃ ﹰﺓ ﺃﺧﺮﻯ ﻟﻐ ﹺﲑ ﺷﻴﺨﻨﺎ :ﻭﻳ
ﺖ ﺍﳌﹶﻜﺘﻮﺑﺔ ﻓﻴﻪ ﻭﺧﺮﻭ ﺟ ﻪ ﻗﺒﻞ ﻭﺟﻮ ﺩ ﺍﳌﺎ ِﺀ ﻭﺃﺎ ﻻ ﺗﻐﺘﺴﻞ ﻁ َﺀ ﰲ ﺯﻣﻦ ﻳ ﻌﹶﻠ ﻢ ﺩﺧﻮ ﹸﻝ ﻭﻗ ﺣﺎﺟﺔ .ﻭﻟﻪ ﺍﻟ ﻮ ﹾ
ﺕ ﺍﻟﺼﻼﺓ. ﻋﻘﺒ ﻪ ﻭﺗﻔﻮ
ﻀ ﹰﺔ
ﺡ ﹶﺃﻣﺔ( ﻟﻐﲑﹺﻩ ﻭﻟﻮ ﻣﺒ ﻌ )ﻓﺼ ﹲﻞ( :ﰲ ﻧﹺﻜﺎﺡ ﺍ َﻷﻣﺔ ) ﺣﺮﻡ ﻟﺤﺮ( ﻭﻟﻮ ﻋﻘﻴﻤﹰﺎ ﺃﻭ ﺁﻳﺴﹰﺎ ﻣﻦ ﺍﻟﻮﻟﺪ )ﻧﹺﻜﺎ
ﺠ ﹴﺰ ﻋﻤﻦ ﺗﺼﻠ ﺢ ﻟﺘﻤﺘﻊ( ﻭﻟﻮ ﺃﻣ ﹰﺔ ﺃﻭ ﺭ ﺟ ﻌﻴﺔ ﻷﺎ ﰲ ﺣﻜﹾﻢ ﺍﻟﺰﻭﺟﻴﺔ ﻣﺎ ﱂ )ﺇﻻ( ﺑﺜﻼﹶﺛ ﺔ ﺷﺮﻭﻁ :ﺃﺣﺪﻫﺎ )ﺑ ﻌ
ﺗﻨﻘﹶﺾ ﻋﺪﺎ ﺑﺪﻟﻴﻞ ﺍﻟﺘﻮﺍﺭﺙ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﲢﺘﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﻧﻜﺎﺡ ﺣ ﺮ ﺓ ﻟﻌﺪﻣﻬﺎ ﺃﻭ
ﺐ ﻣﺎ ﹰﻻ ﺃﻭ ﺽ ﺃﻭ ﻳ ﻬ ﺴﺮﻱ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﺃ ﻣ ﹰﺔ ﰲ ﻣﻠﻜﻪ ﺃﻭ ﲦ ﻦ ﻟﺸﺮﺍﺋﻬﺎ .ﻭﻟﻮ ﻭﺟﺪ ﻣﻦ ﻳﻘ ﹺﺮ ﻓﻘﺮﻩ ﺃﻭ ﺍﻟﺘ
ﺡ ﺍ َﻷﻣﺔ ﻻ ﳌﻦ ﻟﻪ ﻭﻟ ﺪ ﻣﻮﺳﺮ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﲢﺘﻪ ﺻﻐﲑﺓ ﻻ ﺟﺎﺭﻳﺔ ﱂ ﻳﻠﺰ ﻣ ﻪ ﺍﻟﻘﺒﻮﻝ ،ﺑﻞ ﳛﻞ ﻣﻊ ﺫﻟﻚ ﻧﻜﺎ
ﻁ َﺀ ﺃﻭ ﻫ ﹺﺮﻣﺔ ﺃﻭ ﳎﻨﻮﻧﺔ ﺃﻭ ﻣﺠﺬﻭﻣﺔ ﺃﻭ ﺑﺮﺻﺎﺀ ﺃﻭ ﺭﺗﻘﹶﺎﺀ ﺃﻭ ﻗﺮﻧﺎﺀ ﻓﺘﺤ ﱡﻞ ﺍ َﻷﻣﺔ .ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﲢﺘﻤﻞ ﺍﻟ ﻮ ﹾ
ﺸ ﻖ ﻗﺼﺪﻫﺎ ﻭﺃﻣﻜﻦ ﲢﺘﻪ ﺯﺍﻧﻴ ﹰﺔ ﻋﻠﻰ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﻏﲑ ﻭﺍﺣﺪﺓ .ﻭﻟﻮ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﻏﺎﺋﺒﺔ ﰲ ﻣﻜﺎﻥ ﻗﺮﻳﺐ ﱂ ﻳ
ﺸﻘﱠﺔ ﻇﺎﻫﺮ ﹰﺓ ﺑﺄﻥ ﺤ ﹶﻘ ﻪ ﻣ
ﺍﻧﺘﻘﺎﻟﹸﻬﺎ ﻟﺒﻠﺪﻩ ﱂ ﲢ ﱡﻞ ﺍﻷ ﻣﺔﹶ ،ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﲢﺘﻪ ﻏﺎﺋﺒﺔ ﰲ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﻋﻦ ﺑﻠﺪﻩ ﻭﹶﻟ
ﺼﺪﻫﺎ ﻓﻬﻲ ﻛﺎﻟ ﻌﺪﻡ ﻑ ﺍﻟﺰﻧﺎ ﻣﺪﺓ ﹶﻗ ﺼﺪﻫﺎ ﺃﻭ ﳜﺎ ﺐ ﺍﻟﺰﻭﺟﺔ ﺇﱃ ﻣﺠﺎ ﻭﺯﺓ ﺍﳊ ﺪ ﰲ ﹶﻗ ﺤ ﻤﻠﹶﻬﺎ ﰲ ﻃﻠ ﹺ ﺐ ﻣﺘ ﺴ
ﻳﻨ ِ
ﻒ ﺗﻘﻮﺍ ﻩ ﺿ ﻌ
ﺨ ﻮﻓﻪ ﺯﹺﻧﺎ( ﹺﺑ ﻐﻠﹶﺒﺔ ﺷ ﻬ ﻮ ﺓ ﻭ
ﺸﻘﱠﺔ ﺍﻟ ﻐ ﺮﺑﺔ ﻟﻪ) .ﻭ( ﺛﺎﻧﻴﻬﺎ )ﹺﺑ
ﻛﺎﻟﱵ ﻻ ﳝﻜﻦ ﺍﻧﺘﻘﺎﳍﺎ ﺇﱃ ﻭﻃﹾﺌ ﺔ ﳌ
ﺖ ﺷﻬﻮﺗﻪ ﺿ ﻌﻔﹶﺖ ﺷ ﻬ ﻮﺗﻪ ﻭﻟﻪ ﺗﻘﻮﻯ ﺃﹶﻭ ﻣﺮﻭﺀَﺓ ﺃﻭ ﺣﻴﺎﺀ ﻳﺴﺘﻘﺒﺢ ﻣﻌﻪ ﺍﻟﺰﻧﺎ ﺃﻭ ﹶﻗ ﹺﻮﻳ ﻓﺘﺤ ﱡﻞ ﻟﻶﻳﺔ ﻓﺈﹺﻥ
ﻑ ﺍﻟﺰﻧﺎ .ﻭﻟﻮ ﺧﺎﻑ ﺍﻟﺰﻧﺎ ﻣﻦ ﺃﻣﺔ ﺑﻌﻴﻨﹺﻬﺎ ﻟﻘﻮﺓ ﻣﻴﻠﻪ ﺇﻟﻴﻬﺎ ﱂ ﲢ ﱠﻞ ﻟﻪ ﻭﺗﻘﻮﺍﻩ ﱂ ﲢﻞ ﻟﻪ ﺍﻷﻣﺔ ﻷﻧﻪ ﻻ ﻳﺨﺎ
ﺴﻠﻤﺔ ﳝﻜﻦ ﻭﻃﹶﻮﻫﺎ ﻓﻼ ﺗﺤﻞ ﻟﻪ ﺍ َﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ. ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﻪ ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺗﻜﻮﻥ ﺍ َﻷﻣﺔ ﻣ
ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳚﻮﺯ ﻟﻠﺤ ﺮ ﻧﻜﺎﺡ ﺃﻣﺔ ﻏﲑﻩ ﺇﻥ ﱂ ﻳﻜﻦ ﲢﺘﻪ ﺣﺮﺓ.
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ﺡ ﺍ َﻷﻣﺔ .ﻭﻭﻟﺪ ﺍ َﻷﻣﺔ
]ﻓﺮﻭﻉ[ :ﻟﻮ ﻧﻜ ﺢ ﺍﳊ ﺮ ﺍﻷﻣﺔ ﺑﺸﺮﻭﻃﻪ ﰒ ﺃﻳﺴﺮ ﺃﻭ ﻧﻜﹶﺢ ﺍﳊﺮﺓ ﱂ ﻳﻨ ﹶﻔﺴِﺦ ﻧﹺﻜﺎ
ﻣﻦ ﻧﻜﺎﺡ ﺃﻭ ﻏﲑﻩ ﻛﺰﹺﻧﺎ ﺃﻭ ﺷﺒﻬﺔ ﺑﺄﻥ ﻧﻜﺤﻬﺎ ﻭﻫﻮ ﻣﻮﺳﺮ ﻗ ﻦ ﳌﺎﻟﻜﻬﺎ .ﻭﻟﻮ ﹶﻏ ﺮ ﻭﺍﺣ ﺪ ﲝﺮﻳﺔ ﹶﺃﻣﺔ
ﻭﺗﺰﻭﺟﻬﺎ ﻓﺄﻭﻻ ﺩﻫﺎ ﺍﳊﺎﺻﻠﻮﻥ ﻣﻨﻪ ﺃﺣﺮﺍ ﺭ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﺑﺮﻗﱢﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺪﹰﺍ ﻭﻳﻠﺰﻣﻪ ﻗﻴﻤﺘﻬﻢ ﻳﻮ ﻡ ﺍﻟﻮﻻﺩﺓ
ﻁ َﺀ( ﺃﻣﺘﻪ )ﺍﻟﻜﺘﺎﺑﻴﺔ( ﻻ ﺍﻟﻮﺛﹶﻨﻴﺔ ﻭﺍﻮﺳﻴﺔ.
)ﻭ ﺣ ﱠﻞ ﳌﺴﻠﻢ( ﺣ ﺮ ) ﻭ ﹾ
]ﺗﺘﻤﺔ[ :ﻻ ﻳﻀ ﻤ ﻦ ﺳﻴ ﺪ ﺑﹺﺈ ﹾﺫﻧﹺﻪ ﰲ ﻧﻜﺎﺡ ﻋﺒﺪﻩ ﻣﻬﺮﹰﺍ ﻭﻻ ﻣﺆﻧﺔ ﻭﺇﻥ ﺷﺮﹺﻁ ﰲ ﺇﺫﻧﻪ ﺿﻤﺎﻥ ،ﺑﻞ ﻳﻜﻮﻧﺎﻥ
ﺴﺒﹺﻪ ﻭﰲ ﻣﺎﻝ ﲡﺎﺭ ﺓ ﺃﺫﹶﻥ ﻟﻪ ﻓﻴﻬﺎ .ﰒ ﺇﻥ ﱂ ﻳﻜﹸﻦ ﻣﻜﺘﺴِﺒﹰﺎ ﻭﻻ ﻣﺄﺫﻭﻧﹰﺎ ﻓﻬﻤﺎ ﰲ ﺫﻣﺘ ﻪ ﻓﻘﻂ ﻛﺰﺍﺋﺪ ﻋﻠﻰ ﰲﻛ
ﻼ ﺑﺘﺰﻭﻳﺞ ﺃﻣﺘﻪ ﻟﻌﺒﺪﻩ ﻁ ٍﺀ ﰲ ﻧﻜﺎﺡ ﻓﺎﺳﺪ ﱂ ﻳﺄﺫﻥ ﻓﻴﻪ ﺳﻴﺪﻩ ﻭﻻ ﻳﺜﺒﺖ ﻣﻬ ﺮ ﺃﺻ ﹰ ﻣﻘ ﺪ ﹴﺭ ﻟﻪ ﻭﻣ ﻬ ﹴﺮ ﻭﺟﺐ ﺑ ﻮ ﹾ
ﺴﻘﹸﻂ.ﻭﺇﻥ ﲰﺎﻩ ،ﻭﻗﻴﻞ ﳚﺐ ﰒ ﻳ
ﻕ ﺭ ﹾﻏﺒ ﺔ ﺑﺎﺫﻟﻪ ﰲﺼ ﺪ ﹺﺡ ﺃﻭ ﻭﻁﹾﺀ .ﻭﲰﻲ ﺑﺬﻟﻚ ﻹﺷﻌﺎﺭﹺﻩ ﺑ )ﻓﺼﻞ( :ﰲ ﺍﻟﺼﺪﺍﻕ ﻭﻫﻮ ﻣﺎ ﻭﺟﺐ ﺑﻨﻜﺎ ﹴ
ﺴ ﻤﻴﺘﻪ ﰲ ﺍﻟ ﻌﻘﹾﺪ. ﻕ ﻣﺎ ﻭﺟﺐ ﺑﺘ ﺡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺇﹺﳚﺎﺑﹺﻪ ،ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﹰﺎ ﻣﻬﺮ .ﻭﻗﻴﻞ ﺍﻟﺼﺪﺍ ﺍﻟﻨﻜﺎ
ﻕ ﰲ ﻋﻘﹾﺪ( ﻭ ﹶﻛ ﻮﻧﹺﻪ ﻣ ﻦ ﻓﻀﺔ، ﻭﺍﳌ ﻬ ﺮ ﻣﺎ ﻭﺟﺐ ﺑﻐﲑ ﺫﻟﻚ ) ﺳ ﻦ( ﻭﻟﻮ ﰲ ﺗﺰﻭﻳﺞ ﺃ ﻣﺘﻪ ﺑﻌﺒﺪﻩ )ﺫﻛ ﺮ ﺻﺪﺍ ﹴ
ﺻﺪﻗﺔ ﺑﻨﺎﺗﻪ ﺃﻭ ﻧﻘﺼﺎ ﻥ ﻋﻦ ﻋﺸﺮﺓ ﺩﺭﺍ ﻫ ﹴﻢ ﺧﺎﻟﺼﺔ: ﻉ ﻓﻴﻬﹺﻤﺎ ،ﻭ ﻋﺪﻡ ﺯﹺﻳﺎﺩ ﺓ ﻋﻠﻰ ﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ ﹶﺃ ﻺﺗﺒﺎ ﹺ
ﻟِ
ﺽ :ﻛﹶﺄﻥ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻏﲑ ﺟﺎﺋﺰﺓ ﺍﻟﺘﺼﺮﻑ) .ﻭﻣﺎ ﺻ ﺢ( ﻛﻮﻧ ﻪ ﻭﻛ ﹺﺮ ﻩ ﺇﺧﻼﻭﻩ ﻋﻦ ﺫﻛﹾﺮﻩ .ﻭﻗﺪ ﳚﺐ ﻟﻌﺎ ﹺﺭ ﹴ
)ﲦﻨﹰﺎ ﺻﺢ( ﻛﻮﻧﻪ )ﺻﺪﺍﻗﹰﺎ( ﻭﺇﻥ ﻗﻞ ﻟﺼﺤﺔ ﻛﻮﻧﻪ ﻋﻮﺿﹰﺎ ﻓﺈﹺﻥ ﻋ ﻘ ﺪ ﲟﺎ ﻻ ﻳﺘ ﻤﻮﻝ ،ﻛﻨﻮﺍﺓ ﻭﺣﺼﺎ ﺓ ﻭﻗﹸﻤﻊ
ﺼ ﻐ ﹴﺮ ﺃﻭ ﺟﻨﻮﻥ ﺿﻴﺔ )ﻭﳍﺎ( ﻛﻮﱄ ﻧﺎﻗﺼ ﹰﺔ ﹺﺑ ﺴﺪﺕ ﺍﻟﺘﺴ ﻤﻴﺔ ﳋﺮﻭﺟﻪ ﻋﻦ ﺍﻟ ﻌ ﻮ ﺑﺎ ﺫﻧﺠﺎﻥ ﻭﺗ ﺮﻙ ﺣ ﺪ ﻗﺬﻑ ،ﹶﻓ
ﺾ ﻏ ﲑ ﻣﺆﺟﻞ( ﻣﻦ ﺍ ﹶﳌﻬﺮ ﺍﳌﻌﲔ ﺃﻭ ﺍﳊﺎ ﹺﻝ ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﺑﻌﻀﻪ ﺃﻡ ﻛﻠﻪ ،ﺃﻣﺎ ﻟﻮ ﻭﺳﻴ ﺪ ﺃ ﻣ ﺔ )ﺣﺒﺲ ﻧ ﹾﻔﺴﻬﺎ ﻟﺘ ﹾﻘﹺﺒ
ﺲ ﺑﻮﻃﺌﻪ ﺇﻳﺎﻫﺎ ﻃﺎﺋ ﻌ ﹰﺔ ﺴﻘﹸﻂ ﺣ ﻖ ﺍﳊﺒ ﹺ ﻼ ﻓﻼ ﺣﺒﺲ ﳍﺎ ﻭﺇﻥ ﺣ ﱠﻞ ﻗﺒﻞ ﺗﺴﻠﻴﻤﻬﺎ ﻧﻔﺴﻬﺎ ﻟﻪ ،ﻭﻳ ﻛﺎﻥ ﻣﺆ ﺟ ﹰ
ﺐﺼﹶﻠﺤﺔ ،ﻭﲤﻬﻞ ﻭﺟﻮﺑﹰﺎ ﺍﻟﻨﺤﻮ ﺗﻨﻈﻒ ﺑﺎﻟﻄﱠﻠ ﹺ ﺴﻠﱢﻤﻬﺎ ﺍﻟﻮﱄ ﲟ ﻛﺎﻣﻠﺔ ﻓﻠﻐﲑﻫﺎ ﺍﳊﺒﺲ ﺑﻌﺪ ﺍﻟﻜﻤﺎﻝ ﺇﻻ ﺃﻥ ﻳ
ﺸﻴﺖ ﺃﻧﻪ ﺱ .ﻧﻌﻢ ،ﻟﻮ ﺧ ﺾ ﻭﻧﻔﺎ ﹴ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﻭﻟﻴﻬﺎ ﻣﺎ ﻳﺮﺍﻩ ﻗﺎﺽ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺄﻗﻞ ،ﻻ ﻻﻧﻘﻄﺎﻉ ﺣﻴ ﹴ
ﺖ ﺍﻟﻘﺮﺍﺋ ﻦ ﺑﺎﻟﻘﹶﻄﻊ ﺑﺄﻧﻪ ﻀ ﻳﻄﺆﻫﺎ ﺳﻠﱠﻤﺖ ﻧﻔﺴﻬﺎ ﻭﻋﻠﻴﻬﺎ ﺍ ِﻹﻣﺘﻨﺎﻉ ،ﻓﺈﹺﻥ ﻋﻠﻤﺖ ﺃﻥ ﺍﻣﺘﻨﺎﻋﻬﺎ ﻻ ﻳﻔﻴﺪ ﻭﺍ ﹾﻗﺘ
ﻳﻄﻮﻫﺎ ﱂ ﻳﺒﻌﺪ ﺃﻥ ﳍﺎ ،ﺑﻞ ﻋﻠﻴﻬﺎ ،ﺍ ِﻹﻣﺘﻨﺎﻉ ﺣﻴﻨﺌﺬ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ) ،ﻭﻟﻮ ﺃﻧﻜﹶﺢ( ﺍﻟﻮﱄ )ﺻﻐﲑﺓ( ﺃﻭ
ﳎﻨﻮﻧﺔ )ﺃﻭ ﺭﺷﻴﺪﺓ ﹺﺑﻜﹾﺮﹰﺍ ﺑﻼ ﺇﺫﻥ ﺑﺪﻭﻥ ﻣﻬﺮ ﻣﺜﻞ ﺃﻭ ﻋﻴﻨﺖ ﻟﻪ ﻗﺪﺭﹰﺍ ﻓﻨﻘﺺ ﻋﻨﻪ( ﺃ ﻭ ﺃ ﹾﻃﻠﹶﻘﺖ ﺍ ِﻹﺫﹾﻥ ﻭﱂ
ﺻ ﺢ ) ﲟ ﻬ ﹺﺮ ﻣﹾﺜ ﹴﻞ( ﻟﻔﹶﺴﺎ ﺩ ﺍﳌﹸﺴﻤﻰ ﻛﻤﺎ ﺇﺫﺍ ﻗﺒﻞ ﺡ ﻋﻠﻰ ﺍﻷ ﺗﺘﻌﺮﺽ ﳌﻬﺮ ﹶﻓﻨﻘﺺ ﻋﻦ ﻣﻬﺮ ﻣﺜﻞ) .ﺻ ﺢ( ﺍﻟﻨﻜﺎ
ﻕ ﻣﻬﺮ ﻣﺜﻞ ﻣﻦ ﻣﺎﻟﻪ .ﻭﻟﻮ ﺫﻛﺮﻭﺍ ﻣﻬﺮﹰﺍ ﺳﺮﹰﺍ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ﺟﻬﺮﹰﺍ ﹶﻟ ﹺﺰﻣﻪ ﻣﺎ ﻋﻘﺪ ﺑﻪ ﺍﻋﺘﺒﺎﺭﹰﺍ ﺡ ﻟﻄﻔﻠ ﻪ ﺑﻔ ﻮ ﹺ
ﺍﻟﻨﻜﺎ
ﻁ ِﺀ ﻧﻜﺎﺡ( ﺃﻭ ﺷﺮﺍ ٍﺀ )ﻓﺎﺳﺪ( ﻼ ﻟﺰﻡ ﺃﻟﻒ )ﻭﰲ ﻭ ﹾ ﺑﺎﻟﻌﻘﺪ .ﻭﺇﺫﺍ ﻋﻘ ﺪ ﺳﺮﹰﺍ ﺑﺄﻟﻒ ﰒ ﺃﻋﻴﺪ ﺟﻬﺮﹰﺍ ﺑﺄﻟﻔﲔ ﺗﺠ ﻤ ﹰ
ﺐ )ﻣﻬﺮ ﻣﺜﹾﻞ( ﻻﺳﺘﻴﻔﺎﺋﻪ ﻣﻨﻔ ﻌ ﹸﺔ ﺍﻟﺒﻀﻊ ،ﻭﻻ ﻳﺘﻌﺪﺩ ﺑﺘﻌﺪﺩ ﺍﻟ ﻮﻁﹾﺀ ﺇﻥ ﺍﺗﺤﺪﺕ ﺠ ﻛﻤﺎ ﰲ ﻭﻁﺀ ﺷﺒﻬﺔ ﻳ ﹺ
ﺕ( ﻷ ﺣﺪﳘﺎ ،ﻭﻟﻮ ﻗﺒﻞ ﺍﻟ ﻮﻁﹾﺀِ ،ﻹﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ
ﺍﻟﺸﺒﻬﺔ) .ﻭﻳﺘﻘﺮﺭ ﻛﻠﻪ( ﺃﻱ ﻛﻞ ﺍﻟﺼﺪﺍﻕ )ﹺﺑ ﻤ ﻮ
168
ﻕ( ﻭﻗﹶﻊ ﻣﻨﻬﺎ )ﹶﻗﺒﻠﻪ( ﺃﻱ ﺸﻔﹶﺔ ﻭﺇﻥ ﺑ ﻘﻴﺖ ﺍﻟﺒﹺﻜﺎﺭﺓ )ﻭﻳﺴﻘﻂ( ﺃﻱ ﻛﻠﻪ )ﺑﹺﻔﺮﺍ ﹴ ﳊﻁ ٍﺀ( ﺃﻱ ﺑﹺﻐﻴﺒ ﺔ ﺍ ﹶﺫﻟﻚ )ﺃﻭ ﻭ ﹾ
ﺴﺨﻪ ﹺﺑ ﻌﻴﺒﹺﻬﺎ )ﻭﻳﺘﺸﻄﱠﺮ( ﺍﳌﻬﺮ :ﺃﻱ ﻳﺠﹺﺐ ﻁ ٍﺀ )ﻛﻔﺴﺨﻬﺎ( ﺑﹺﻌﻴﺒ ﻪ ﺃﻭ ﺑﹺﺈﻋﺴﺎﺭﹺﻩ ﻭﻛ ﹺﺮ ﺩﺗﻬﺎ ﺃﻭ ﺑﹺﺴﺒﺒﻬﺎ ﻛ ﹶﻔ ﻗﺒﻞ ﻭ ﹾ
ﻕ( ﻭﻟﻮ ﺑﺎ ﺧﺘﻴﺎﺭﹺﻫﺎ :ﻛﺄﻥ ﹶﻓﻮﺽ ﺍﻟﻄﱠﻼﻕ ﺇﻟﻴﻬﺎ ﻓ ﹶﻄﻠﱠﻘﺖ ﻧﻔﺴﻬﺎ ﺃﻭ ﻋﱠﻠﻘﹶﻪ ﹺﺑﻔﻌﻠﻬﺎ ﹶﻓ ﹶﻔ ﻌﻠﹶﺖ ﺼﻔﹸﻪ ﻓﻘﻂ )ﹺﺑﻄﹶﻼ ﹺﻧ
ﺻﺪﻕ ﻧﺎﰲ ﻭﻁﹾﺀ( ﻣﻦ ﺍﻟ ﺰﻭﺟﲔ ﺥ ﻧﹺﻜﺎﺡ ﺑﹺﺮ ﺩﺗﻪ ﻭﺣﺪﻩ )ﻗﺒﻠﻪ( ﺃﻱ ﺍﻟﻮﻁﺀ) .ﻭ ﳋﻠﹾﻊ ﻭﺑﺈﻧﻔﺴﺎ ﹺ ﺃﻭ ﻓﻮﺭﻗﺖ ﺑﺎ ﹶ
ﺸﺮﻁ ﺍﻟﺒﹺﻜﺎﺭﺓ ﰒ ﻗﺎﻝ ﻭﺟﺪﺗﻬﺎ ﺛﻴﺒﹰﺎ ﻭﱂ ﹶﺃ ﹶﻃﺄﹶﻫﺎ ﻓﻘﺎﻟﺖ ﺑﻞ ﺯﺍﻟﺖ ﺤﻬﺎ ﺑ
ﺻ ﹶﻞ ﻋ ﺪ ﻣ ﻪ ﺇﻻ ﺇﺫﺍ ﻧﻜ
ﺑﻴﻤﻴﻨﻪ ﻷﻥ ﺍﻷ
ﻁ ٍﺀ )ﻭﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ( ﺃﻱ ﺼﺪﻕ ﻫﻮ ﻟﺘﺸﻄﲑﹺﻩ ﺇﻥ ﻃﻠﱠﻖ ﹶﻗﺒ ﹶﻞ ﻭ ﹾ ﺼﺪﻕ ﺑﻴﻤﻴﻨﻬﺎ ﻟﺪﻓ ﻊ ﺍﻟ ﹶﻔﺴﺦ ،ﻭﻳ ﻚ ﻓﺘ ﺑﹺﻮ ﹾﻃﺌ
ﺍﻟﺰﻭﺟﺎﻥ )ﰲ ﻗﺪﺭﻩ( ﺃﻱ ﺍ ﹶﳌﻬﺮ ﺍﳌﺴﻤﻰ ﻭﻛﺎﻥ ﻣﺎ ﻳﺪﻋﻴﻪ ﺍﻟﺰﻭﺝ ﺃﻗﻞ )ﺃﻭ( ﰲ )ﺻﻔﺘﻪ( ﻣﻦ ﳓﻮ ﺟﻨﺲ
ﻛﺪﻧﺎﻧﲑ ﻭﺣﻠﻮﻝ ﻭﻗﺪﺭ ﺃﺟﻞ ﻭﺻﺤﺔ ﻭﺿﺪﻫﺎ) .ﻭﻻ ﺑﻴﻨﺔ( ﻷﺣﺪﳘﺎ ﺃﻭ ﺗﻌﺎ ﺭﺿﺖ ﺑﻴﻨﺎﺗﻬﻤﺎ )ﲢﺎﻟﻔﺎ( ﻛﻤﺎ
ﺴ ﺦ ﺍﳌﺴﻤﻰ ﻭﳚﺐ ﻣ ﻬ ﺮ ﺍ ﳌﺜﹾﻞ( ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎ ﺍ ﺩﻋﺘﻪ ﺍﻟﺰﻭﺟﺔ ﻭﻫﻮ ﻣﺎ ﰲ ﺍﻟﺒﻴﻊ) ،ﰒ( ﺑﻌﺪ ﺍﻟﺘﺤﺎﻟﻒ )ﻳ ﹾﻔ
ﻳﺮﻏﹶﺐ ﺑﻪ ﻋﺎﺩﺓ ﰲ ﻣﺜﻠﻬﺎ ﻧﺴﺒﹰﺎ ﻭﺻﻔﺔ ﻣﻦ ﻧﺴﺎﺀ ﻋﺼﺒﺎﺗﻬﺎ ،ﻓﺘﻘﺪﻡ ﺃﺧﺖ ﻷﺑﻮﻳﻦ ﻓﻸﺏ ﻓﺒﻨﺖ ﺃﺥ ﻓﻌﻤﺔ
ﻛﺬﻟﻚ ﻓﺈﹺﻥ ﺟﻬﹺﻞ ﻣ ﻬﺮﻫ ﻦ ﻓﻴﻌﺘ ﱪ ﻣﻬﺮ ﺭﺣ ﹴﻢ ﳍﺎ ﻛﺠﺪﺓ ﻭﺧﺎﻟﺔ .ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ ﻭﺍﻟﺮﻭﻳﺎﱐ :ﺗ ﹶﻘﺪﻡ ﺍﻷ ﻡ
ﻓﺎﻷﺧﺖ ﻟﻸﻡ ﻓﺎﳉﺪﺍﺕ ﻓﺎﳋﺎﻟﺔ ﻓﺒﻨﺖ ﺍﻷﺧﺖ ،ﺃﻱ ﻟﻸﻡ ،ﻓﺒﻨﺖ ﺍﳋﺎﻟﺔ .ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻡ ﺃﺏ ﻭﺃ ﻡ ﺃ ﻡ ﻓﺎﻟﺬﻱ
ﺨﺘﻠﻒ ﺑﻪ ﻏﺮﺽ ﻳﺘﺠﻪ ﺍ ﺳﺘﻮﺍﻭﳘﺎ ،ﻓﺈﻥ ﺗﻌ ﱠﺬﺭﺕ ﺍ ﻋﺘﱪ ﲟﺜﹾﻠﻬﺎ ﰲ ﺍﻟﺸﺒ ﻪ ﻣﻦ ﺍﻷ ﺟﻨﺒﻴﺎﺕ .ﻭﻳ ﻌﺘﺒ ﺮ ﻣﻊ ﺫﻟﻚ ﻣﺎ ﻳ
ﻀ ﹴﻞ ﺃﻭ ﻧﻘﺺ ﺯﻳﺪ ﻋﻠﻴﻪ ﺃﻭ ﻧﻘﺺ ﻣﻨﻪ ﺴ ﻦ ﻭﻳﺴﺎ ﺭ ﻭﺑﹺﻜﺎﺭﺓ ﻭﲨﺎ ﹲﻝ ﻭﻓﺼﺎﺣﺔ ،ﻓﺈﹺﻥ ﺍﺧﺘﺼﺖ ﻋﻨ ﻬ ﻦ ﹺﺑ ﹶﻔ ﻛ
ﱄ ﻋﻔ ﻮ ﻋﻦ ﻣ ﻬ ﹴﺮ(
ﺲ ﻟﻮ ﹼ ﻻﺋﻖ ﺑﺎﳊﺎﻝ ﲝﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻗﺎﺽ .ﻭﻟﻮ ﺳﺎﻣﺤﺖ ﻭﺍﺣﺪﺓ ﱂ ﻳﺠﹺﺐ ﻣﻮﺍﻓ ﹶﻘﺘﻬﺎ )ﻭﻟﻴ
ﻂ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻄﻨﺒﺪﺍﻭﻱ ﺃﻥ ﺍﳊﻴﻠﺔ ﰲ ﺑﺮﺍﺀﺓ ﺍﻟﺰﻭﺝ ﻋﻦ ﳌﻮﻟﻴﺘﻪ ﻛﺴﺎﺋ ﹺﺮ ﺩﻳﻮﻧﹺﻬﺎ ﻭﺣﻘﻮﻗﻬﺎ .ﻭﻭﺟﺪﺕ ﻣﻦ ﺧ ﱢ
ﻼ ﹶﻃﻠﱢﻖ ﻣﻮﻟﻴﱵ ﻋﻠﻰ ﲬﺴﻤﺎﺋﺔ ﺍﳌ ﻬ ﹺﺮ ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺻﻐﲑﺓ ﺃﻭ ﳎﻨﻮﻧﺔ ﺃﻭ ﺳﻔﻴﻬ ﹰﺔ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻮﱄ ﻣﺜ ﹰ
ﻕ ﺍﻟﺬﻱ ﳍﺎ ﻋﻠ ﻲ ﻓﻴﻘﻮﻝ ﺍﻟﻮﱄ ﻼ ﻋﻠ ﻲ ﻓﻴ ﹶﻄﻠﱢﻖ ﰒ ﻳﻘﻮﻝ ﺍﻟﺰﻭﺝ ﺃ ﺣﻠﱠﺖ ﻋﻠﻴﻚ ﻣﻮﻟﻴﺘﻚ ﺑﺎﻟﺼﺪﺍ ﹺ ﺩﺭﻫﻢ ﻣﺜ ﹰ
ﻁﻗﺒﻠﺖ ﻓﻴﱪﺃ ﺍﻟﺰﻭﺝ ﺣﻴﻨﺌ ﺬ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺍﻩ .ﻭﻳﺼﺢ ﺍﻟﺘﱪﻉ ﺑﺎﳌ ﻬ ﹺﺮ ﻣﻦ ﻣﻜﻠﻔﺔ ﺑﻠﻔﻆ ﺍ ِﻹﺑﺮﺍ ِﺀ ﻭﺍﻟ ﻌﻔﹾﻮ ﻭﺍ ِﻹﺳﻘﺎ
ﻭﺍ ِﻹﺣﻼ ﹺﻝ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻹِﺑﺎﺣﺔ ﻭﺍ ﳍﺒﺔ ﻭﺇﻥ ﱂ ﳛﺼﻞ ﻗﺒﻮﻝ.
]ﻣﻬﻤﺎﺕ[ :ﻟﻮ ﺧﻄﺐ ﺍﻣﺮﺃﺓ ﰒ ﺃﺭﺳﻞ ﺃﻭ ﺩﻓﹶﻊ ﺑﻼ ﻟﻔﻆ ﺇﻟﻴﻬﺎ ﻣﺎ ﹰﻻ ﻗﺒﻞ ﺍﻟﻌﻘﺪ :ﺃﻱ ﻭﱂ ﻳﻘﺼﺪ ﺍﻟﺘﺒﺮﻉ
ﺻﺮﺡ ﺑﻪ ﺟ ﻤ ﻊ ﻣﺤﻘﻘﻮﻥ ،ﻭﻟﻮ ﺃﻋﻄﺎﻫﺎ ﻣﺎ ﹰﻻ ﺽ ﻣﻨﻬﺎ ﺃﻭ ﻣﻨﻪ ﺭﺟﻊ ﲟﺎ ﻭﺻﻠﻬﺎ ﻣﻨﻪ ،ﻛﻤﺎ ﰒ ﻭﻗﻊ ﺍ ِﻹﻋﺮﺍ
ﻓﻘﺎﻟﺖ ﻫﺪﻳﺔ ﻭﻗﺎﻝ ﺻﺪﺍﻗﹰﺎ ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ ﻭﺇﻥ ﻛﺎﻥﹶ ﻣﻦ ﻏﲑ ﹺﺟﻨﺴِﻪ ،ﻭﻟﻮ ﺩﻓﻊ ﳌﺨﻄﻮﺑﺘﻪ ﻭﻗﺎﻝ ﺟﻌﻠﺘ ﻪ ﻣﻦ
ﺖ ﺑﻞ ﻫﻲ ﻫﺪﻳﺔ ﺴﻮﺓ ﺍﻟﱵ ﺳﺘﺠﹺﺐ ﺑﹺﺎﻟ ﻌ ﹾﻘﺪ ﻭﺍﻟﺘﻤﻜﲔ ﻭﻗﺎﻟ ﺐ ﺑﺎﻟ ﻌﻘﹾﺪ ﺃﻭ ﻣﻦ ﺍﻟ ﹶﻜ
ﺠ ﺍﻟﺼﺪﺍﻕ ﺍﻟﺬﻱ ﺳﻴ ﹺ
ﺼﺪﻩ ،ﻭﻟﻮ ﹶﻃﻠﱠﻖ ﰲ ﻣﺴﺄﻟﺘﻨﺎ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﱂ ﻳ ﺮﺟﹺﻊ ﺻ ﺪﻗﻪ ﰲ ﻗ
ﻓﺎﻟﺬﻱ ﻳﺘﺠﻪ ﺗﺼﺪﻳﻘﹸﻬﺎ ،ﺇﺫ ﻻ ﻗﺮﻳﻨﺔ ﻫﻨﺎ ﻋﻠﻰ
ﺑﺸﻲﺀ ،ﻛﻤﺎ ﺭ ﺟﺤﻪ ﺍﻷﺫﺭﻋﻲ ،ﺧﻼﻓﹰﺎ ﻟﻠﺒﻐﻮﻱ ،ﻷﻧﻪ ﺇﳕﺎ ﺃﻋﻄﻰ ﻷﺟﻞ ﺍﻟﻌﻘﺪ ﻭﻗﺪ ﻭﺟﺪ.
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]ﺗﺘﻤﺔ[ :ﲡﺐ ﻋﻠﻴﻪ ﻟﺰﻭﺟ ﺔ ﻣﻮﻃﻮﺀﺓ ﻭﻟﻮ ﺃﻣﺔ ﻣﺘﻌﺔ ﺑﻔﺮﺍﻕ ﺑﻐﲑ ﺳﺒﺒﹺﻬﺎ ﻭﺑﻐﲑ ﻣﻮﺕ ﺃ ﺣﺪﳘﺎ ﻭﻫﻲ ﻣﺎ
ﺴ ﻦ ﺃ ﹾﻥ ﻻ ﻳﻨﻘﺺ ﻋﻦ ﺛﻼﺛﲔ ﺩﺭﳘﺎﹰ ،ﻓﺈﹺﻥﻳﺘﺮﺍﺿﻰ ﺍﻟﺰﻭﺟﺎﻥ ﻋﻠﻴﻪ ﻭﻗﻴﻞ ﺃﻗﻞ ﻣﺎﻝ ﳚﻮﺯ ﺟ ﻌﻠﹸﻪ ﺻﺪﺍﻗﹰﺎ .ﻭﻳ
ﺻﻔﹶﺘﻬﺎ.ﺴﺒﹺﻬﺎ ﻭ
ﺗﻨﺎﺯﻋﺎ ﹶﻗﺪﺭﻫﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻘﺪ ﹺﺭ ﺣﺎﻟﻬﻤﺎ ﻣﻦ ﻳﺴﺎﺭﹺﻩ ﻭﺇﻋﺴﺎﺭﹺﻩ ﻭﻧ
ﺱ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ﻟﻠﺰﻭﺝ ﺍﻟﺮﺷﻴﺪ ﻭﻭﱄ ﻏﲑﻩ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ ﻭﻻ ﺣ ﺪ ﻷَﻗﻠﻬﺎ ،ﻟﻜﻦ ]ﺧﺎﲤﺔ[ :ﺍﻟﻮﻟﻴﻤﺔ ﻟﻌﺮ ﹴ
ﺍﻷﻓﻀﻞ ﻟﻠﻘﺎﺩﺭ ﺷﺎﺓ .ﻭﻭﻗﺘﻬﺎ ﺍﻷﻓﻀﻞ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ،ﻟﻺِﺗﺒﺎﻉ ،ﻭﻗﺒﻠﻪ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﳛﺼﻞ ﺎ ﺃﺻﻞ ﺍﻟﺴﻨﺔ.
ﺐ ﻋﻠﻰ ﻼ ﺃﻭﱃ .ﻭﲡ ﻭﺍﳌﺘﺠﻪ ﺍ ﺳﺘﻤﺮﺍ ﺭ ﻃﻠﺒﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﻦ ﻛﺎﻟﻌﻘﻴﻘﺔ ﺃﻭ ﹶﻃﱠﻠﻘﹶﻬﺎ ﻭﻫﻲ ﹶﻟﻴ ﹰ
ﺖ ﺑﻌ ﺪ ﻋﻘﺪ ،ﻻ ﻗﺒﻠﻪ ،ﺇﻥ ﺩﻋﺎﻩ ﻣﺴﻠﻢ ﺱ ﻋﻤﻠ ﺽ ﺍﻹِﺟﺎﺑﺔ ﺇﱃ ﻭﻟﻴﻤﺔ ﻋﺮ ﹴ ﳉﻤﻌﺔ ﻭﻗﺎ ﹴ ﻏﲑ ﻣﻌﺬﻭ ﹴﺭ ﺑﺄﻋﺬﺍ ﹴﺭ ﺍ ﹸ
ﺏ ﻭﻋ ﻢ ﺑﺎﻟﺪﻋﺎ ِﺀ ﺍﳌﻮﺻﻮﻓﲔ ﻳﻮﺻﻒ ﻗﺼ ﺪ ﻩ ﺇﻟﻴﻬﺎ ﺑﻨﻔﺴﻪ ﺃﻭ ﻧﺎﺋﺒﺔ ﺍﻟﺜﱢﻘﺔ ،ﻭﻛﺬﺍ ﳑﻴﺰ ﱂ ﻳﻌﻬﺪ ﻣﻨﻪ ﻛ ﺬ
ﻛﺠﹺﲑﺍﻧﹺﻪ ﻭﻋﺸ ﲑﺗﻪ ﺃﻭ ﺃﺻﺪﻗﺎﺋﹶﻪ ﺃﻭ ﺃﻫﻞ ﺣﺮﹶﻓﺘﻪ ﻓﻠﻮ ﻛﺜﺮ ﳓﻮ ﻋﺸ ﲑﺗﻪ ﺃﻭ ﻋﺠ ﺰ ﻋﻦ ﺍﻹِﺳﺘﻴﻌﺎﺏ ﻟﻔﻘﺮﻩ ﱂ
ﺺ ﻟﻐﻨﻲ ﺃﻭ ﹶﻏﻴﺮﻩ ﻭﺃﻥ ﻳﻌﲔ ﺸﺘﺮﻁ ﻋﻤﻮ ﻡ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﺑﻞ ﺍﻟﺸﺮﻁ ﺃﻥ ﻻ ﻳﻈﻬﺮ ﻣﻨﻪ ﻗﺼﺪ ﺗﺨﺼﻴ ﹴ ﻳ
ﺴ ﻦ ﺍﻹِﺟﺎﺑﺔﺖ ﺃﻭ ﻟﹶﻘﻴﺖ ،ﺑﻞ ﻻ ﺗ ﻉ ﻣﻦ ﺷﹾﺌ ﺤﻀﺮ ﺃﻭ ﺍ ﺩ ﺻﻔﻪ ﻓﻼ ﻳﻜﻔﻲ ﻣ ﻦ ﺃﺭﺍﺩ ﻓﻠﹾﻴ ﺍﳌﺪﻋﻮ ﺑﻌﻴﻨﻪ ﺃﻭ ﻭ
ﺣﻴﻨﺌ ﺬ .ﻭﺃﻥ ﻻ ﻳﺘ ﺮﺗﺐ ﻋﻠﻰ ﺇﺟﺎﺑﺘﻪ ﺧﻠ ﻮ ﹲﺓ ﻣﺤ ﺮ ﻣ ﹲﺔ ﻓﺎﳌﺮﺃﺓ ﲡﻴﺒﻬﺎ ﺍﳌﺮﺃﹶﺓ ﺇﻥ ﺃﺫﻥ ﺯﻭﺟﻬﺎ ﺃﻭ ﺳﻴﺪﻫﺎ ﻻ ﺍﻟﺮﺟﻞ
ﺤﺮﻡ ﳍﺎ ﺃﻭ ﻟﻪ ﺃﻭ ﺍﻣﺮﺃﺓ. ﺇﻻ ﺇﻥ ﻛﺎ ﹶﻥ ﻫﻨﺎ ﻙ ﻣﺎﹺﻧ ﻊ ﺧﻠﹾﻮ ﺓ ﻣﺤﺮﻣﺔ ﻛﻤ
ﺖ ﺑﺒﻴﺖ ﺴ ﳋ ﹾﻠ ﻮ ﺓ ﻓﻼ ﻳﺠﻴﺒﻬﺎ ﻣ ﹾﻄﻠﹶﻘﺎﹰ ،ﻭﻛﺬﺍ ﻣﻊ ﻋﺪﻣﻬﺎ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﻄﱠﻌﺎﻡ ﺧﺎﺻﹰﺎ ﺑﻪ :ﻛﺄﻥ ﺟﻠ ﺃﻣﺎ ﻣﻊ ﺍ
ﻭﺑﻌﺜﺖ ﻟﻪ ﺍﻟﻄﻌﺎﻡ ﺇﱃ ﺑﻴﺖ ﺁﺧﺮ ﻣﻦ ﺩﺍﺭﻫﺎ ﺧﻮﻑ ﺍﻟﻔﺘﻨﺔ .ﲞﻼﻑ ﺇﺫﺍ ﱂ ﹶﲣﻒ ،ﻓﻘﺪ ﻛﺎﻥ ﺷﻌﺒﺎﻥ ﻭﺃﺿﺮﺍﺑﻪ
ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﻭﻳﺴﻤﻌﻮﻥ ﻛﻼﻣﻬﺎ :ﻓﺈﹺﻥ ﻭﺟﺪ ﺭﺟﻞ ﻛﺴﻔﻴﺎﻥ ﻭﺍﻣﺮﺃﺓ ﻛﺮﺍﺑﻌﺔ ﱂ ﺗﺤﺮﻡ ﺍﻹِﺟﺎﺑﺔ ،ﺑﻞ ﻻ
ﻑ ﻣﻨﻪ ﺃﻭ ﻃﻤﻊ ﰲ ﺟﺎﻫﻪ ﺃﻭ ﻹِﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺑﺎ ﻃ ﹴﻞ ﻭﻻ ﺇﱃ ﺷﺒﻬﺔ ﺑﺄﻥ ﻻ ﺤ ﹺﻮ ﺧ ﻮ
ﺗ ﹾﻜﺮﻩ .ﻭﺃﻥ ﻻ ﻳﺪﻋﻲ ﻟﻨ
ﻳ ﻌﹶﻠ ﻢ ﺣﺮﺍ ﻡ ﰲ ﻣﺎﻟﻪ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺷﺒ ﻬ ﹲﺔ ﺑﺄﻥ ﻋﻠﻢ ﺍ ﺧﺘﻼﻃﹸﻪ ﺃﻭ ﻃﹶﻌﺎ ﻡ ﺍﻟﻮﻟﻴﻤﺔ ﲝﺮﺍﻡ ،ﻭﺇﻥ ﻗﻞ ،ﻓﻼ ﲡﺐ
ﺇﺟﺎﺑﺔ ،ﺑﻞ ﺗ ﹾﻜ ﺮ ﻩ ﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﺎﻟﻪ ﺣﺮﺍﻣﺎﹰ ،ﻓﺈﹺﻥ ﻋﻠﻢ ﺃﻥ ﻋﻴﻦ ﺍﻟﻄﱠﻌﺎﻡ ﺣﺮﺍﻡ ﺣﺮﻣﺖ ﺍﻹِﺟﺎﺑﺔ ﻭﺇﻥ ﱂ ﻳﺮﹺﺩ
ﺍﻷﻛﻞ ﻣﻨﻪ ،ﻛﻤﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺷﻴﺨﻨﺎ ،ﻭﻻ ﺇﱃ ﳏﻞ ﻓﻴﻪ ﻣﻨﻜﺮ ﻻ ﻳﺰﻭﻝ ﲝﻀﻮﺭﻩ .ﻭﻣﻦ ﺍ ﹸﳌﻨﻜﹶﺮ ﺳﺘ ﺮ ﺟﺪﺍ ﹴﺭ
ﺶ ﻭﺍﻟﻜﹶﺬﺏ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﺣ ﺮﻣﺖ ﺤ ﹺﻚ ﺍﳊﺎﺿﺮﻳﻦ ﺑﺎﻟ ﹶﻔ ﺤ ﻀﺵ ﻣﻐﺼﻮﺑ ﺔ ﺃﻭ ﻣﺴﺮﻭﻗﺔ ﻭﻭﺟﻮ ﺩ ﻣﻦ ﻳ ﲝﺮﻳﺮ ﻭﻓﹸﺮ ﹴ
ﺸﺘ ﻤﻠﹶﺔ ﻋﻠﻰ ﻣﺎ ﻻ ﳝﻜﻦ ﺑﻘﺎﺅ ﻩ ﺑﺪﻭﻧﹺﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳍﺎ ﻧﻈ ﲑ ﻛﻔﺮﺱ ﺍﻹِﺟﺎﺑﺔ ،ﻭﻣﻨﻪ ﺻﻮﺭﺓ ﺣﻴﻮﺍﻥ ﻣ
ﺑﺄﺟﻨﺤ ﺔ ﻭﻃ ﹴﲑ ﺑﻮﺟﻪ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﺳﻘﻒ ﺃﻭ ﺟﺪﺍ ﹴﺭ ﺃﻭ ﺳﺘﺮ ﻋﻠﱢﻖ ﻟﺰﻳﻨ ﺔ ﺃﻭ ﺛﻴﺎﺏ ﻣﻠﺒﻮﺳﺔ ﺃﻭ ﻭﺳﺎﺩ ﺓ ﻣﻨﺼﻮﺑﺔ
ﺐ ﺍﻹﺟﺎﺑﺔ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻞ ﺗﺤﺮﻡ ،ﻭﻻ ﺃﺛﺮ ﲝﻤﻞ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﺠ ﺸﺒﹺﻪ ﺍﻷﺻﻨﺎ ﻡ ﻓﻼ ﺗ ﹺﻷﺎ ﺗ
ﻋﻠﻴﻪ ﺻﻮﺭﺓ ﻛﺎﻣﻠﺔ ﻷﻧﻪ ﻟﻠﺤﺎﺟﺔ ﻭﻷﺎ ﻣﻤﺘﻬﻨﺔ ﺑﺎﳌﹸﻌﺎﻣﻠﺔ ﺎ .ﻭﳚﻮﺯ ﺣﻀﻮ ﺭ ﳏ ﹶﻞ ﻓﻴﻪ ﺻﻮﺭﺓ ﲤﺘﻬﻦ
ﺼ ﻌ ﹲﺔ ﻭﺇﺑﺮﻳﻖ ،ﻭﻛﺬﺍ ﺇﻥ ﹸﻗ ﻄ ﻊ ﺭﺃﺳﻬﺎ ﺼﻮﺭ ﺑﺒﺴﺎﻁ ﻳﺪﺍﺱ ﻭ ﻣﺨﺪﺓ ﻳﻨﺎﻡ ﺃﻭ ﻳﺘﻜﺄ ﻋﻠﻴﻬﺎ ﻭ ﹶﻃﺒ ﻖ ﻭﺧﻮﺍ ﹲﻥ ﻭﹶﻗ ﻛﺎﻟ
ﺤﺮﻡ ﻭﻟﻮ ﻋﻠﻰ ﳓﻮ ﺃﺭﺽ ﺗﺼﻮﻳﺮ ﺣﻴﻮﺍﻥ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻈﲑ .ﻧﻌﻢ :ﳚﻮ ﺯ
ﻟﺰﻭﺍ ﹺﻝ ﻣﺎ ﺑﻪ ﺍﳊﻴﺎﺓ .ﻭﻳ
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ﺐ ﺎ ﻋﻨﺪﻩ ،ﻛﻤﺎ ﰲ ﻣﺴﻠﻢ .ﻭﺣﻜﻤﺘﻪ ﺗﺼﻮﻳ ﺮ ﻟﹸﻌﺐ ﺍﻟﺒﻨﺎﺕ ﻷﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻧﺖ ﺗﻠ ﻌ
ﻍ ﺣﻠﻲ
ﺻ ﻮ ﹶ
ﺤ ﱡﻞ ﺗﺪﺭﻳﺒﻬﻦ ﺃﻣﺮ ﺍﻟﺘﺮﺑﻴﺔ .ﻭﻻ ﻳﺤﺮﻡ ﺃﻳﻀﹰﺎ ﺗﺼﻮﻳﺮ ﺣﻴﻮﺍ ﻥ ﺑﻼ ﺭﺃﺱ ،ﺧﻼﻓﹰﺎ ﻟﻠﻤﺘﻮﱄ ،ﻭﻳ
ﺏ
ﺤ ﱡﻞ ﻟﻠﻨﺴﺎﺀ .ﻧﻌﻢ :ﺻﹺﻨﻌﺘﻪ ﳌﻦ ﻻ ﳛﻞ ﻟ ﻪ ﺍﺳﺘﻌﻤﺎﻟﹶﻪ ﺣﺮﺍ ﻡ .ﻭﻟﻮ ﺩﻋﺎﻩ ﺍﺛﻨﺎﻥ ﺃﺟﺎ ﺴ ﹺﺞ ﺣﺮﻳ ﹴﺮ ﻷﻧﻪ ﻳ ﻭﻧ
ﺃﺳﺒ ﹶﻘﻬﻤﺎ ﺩ ﻋ ﻮ ﹰﺓ ﻓﹺﺈ ﹾﻥ ﺩﻋﻮﺍ ﻩ ﻣﻌﹰﺎ ﺃﺟﺎﺏ ﺍﻷﻗﺮﺏ ﺭﺣﻤﹰﺎ ﻓﺪﺍﺭﹰﺍ ﰒ ﺑﺎﻟﻘﹸﺮﻋﺔ .ﻭﺗﺴ ﻦ ﺇﺟﺎﺑ ﹸﺔ ﺳﺎﺋ ﹺﺮ ﺍﻟﻮﻻﺋﻢ ﻛﻤﺎ
ﻋﻤﻞ ﻟﻠﺨﺘﺎﻥ ﻭﺍﻟﻮﹺﻻﺩﺓ ﻭﺳﻼﻣﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻄﹶﻠﻖ ﻭﻗﺪﻭ ﻡ ﺍﳌﺴﺎﻓﺮ ﻭ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻲ ﻣﺴﺘﺤﺒﺔ ﰲ ﻛﻠﻬﺎ.
]ﻓﺮﻭﻉ[ :ﻳﻨﺪﺏ ﺍ َﻷ ﹾﻛ ﹶﻞ ﰲ ﺻﻮ ﹺﻡ ﻧﻔ ﹴﻞ ﻭﻟﻮ ﻣﻮ َﺀﻛﱠﺪﹰﺍ ِﻹﺭﺿﺎ ِﺀ ﺫﻱ ﺍﻟﻄﻌﺎﻡ ﺑﺄﻥ ﺷ ﻖ ﻋﻠﻴﻪ ﹺﺇﻣﺴﺎ ﹶﻛ ﻪ ﻭﻟﻮ
ﺏ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻭﻗﹶﻀﻰ ﻧﺪﺑﹰﺎ ﻳﻮﻣﹰﺎ ﻣﻜﺎﻧﻪ ،ﻓﺈﹺﻥ ﱂ ﻳﺸ ﻖ ﻋﻠﻴﻪ ﺇﻣﺴﺎﻛﹸﻪ ﱂ ﻸ ﻣ ﹺﺮ ﺑﹺﺎﻟ ﻔﻄﹾﺮ ﻭﻳﺜﺎ ﺁ ﺧ ﺮ ﺍﻟﻨﻬﺎﺭ ﻟ َ
ﻳﻨﺪﺏ ﺍﻹِﻓﻄﺎﺭ ،ﺑﻞ ﺍﻹِﻣﺴﺎﻙ ﺃﻭﱃ .ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ :ﻳﻨﺪﺏ ﺃﻥ ﻳﻨﻮﻱ ﺑﻔﻄﺮﻩ ﺇﺩﺧﺎ ﹶﻝ ﺍﻟﺴﺮﻭ ﺭ ﻋﻠﻴﻪ ،ﻭﳚﻮ ﺯ
ﻟﻠﻀﻴﻒ ﺃﻥ ﻳﺄﻛﻞ ﳑﺎ ﹸﻗﺪﻡ ﻟﻪ ﺑﻼ ﻟﻔﻆ ﻣﻦ ﺍﳌﻀﻴﻒ .ﻧﻌﻢ .ﺇﻥ ﺍﻧﺘﻈﺮ ﻏﲑﻩ ﱂ ﻳﺠﺰ ﻗﺒﻞ ﺣﻀﻮﺭﻩ ﺇﻻ ﺑﻠﻔﻆ
ﻕ ﺍﻟﺸﺒ ﹺﻊ ﻭﺁﺧﺮﻭﻥ ﲝﺮ ﻣﺘﻪ .ﻭﻭﺭﺩ ﺑﺴﻨ ﺪ ﺿﻌﻴﻒ ﺯ ﺟ ﺮ ﺍﻟﻨﱯ ﺃﻥ ﻣﻨﻪ .ﻭﺻﺮﺡ ﺍﻟﺸﻴﺨﺎﻥ ﺑﻜﺮﺍ ﻫ ﺔ ﺍﻷﻛﹾﻞ ﻓﻮ
ﻳﻌﺘﻤﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻨﺪ ﺍﻷﻛﻞ .ﻗﺎﻝ ﻣﺎﻟﻚ :ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍ ِﻹﺗﻜﺎﺀ ،ﻓﺎﻟﺴﻨﺔ ﻟﻸﻛﻞ ﺃﻥ ﳚﻠﺲ
ﺐ ﺭﺟﻠﻪ ﺍﻟﻴﻤﲎ ﻭﳚﻠﺲ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ .ﻭﻳﻜﺮﻩ ﺍﻷﻛﻞ ﻣﺘﻜﺌﺎﹰ، ﺼ ﺟﺎﺛﻴﹰﺎ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻭﻇﻬﻮ ﹺﺭ ﻗﺪﻣﻴﻪ ،ﺃﻭ ﻳﻨ
ﻀ ﱠﻄﺠﹺﻌﺎﹰ ﺇﻻ ﻓﻴﻤﺎ ﻳﺘﻨﻘﻞ ﺑﻪ ﻻ ﻗﺎﺋﻤﹰﺎ ﻭﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﹰﺎ ﺧﻼﻑ ﺍﻷﻭﱃ ﻭﻫﻮ ﺍﳌﻌﺘﻤﺪ ،ﻋﻠﻰ ﻭﻃﺎ ٍﺀ ﲢﺘﻪ ﻭ ﻣ
ﺹ ﻭﻗﺮﻳﺶ ﺑﻌﺪﻩ ﻭﻻ ﻭﻳﺴﻦ ﻟﻶﻛﻞ ﺃﻥ ﻳﻐﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻔﻢ ﻗﺒﻞ ﺍﻷﻛﻞ ﻭﺑﻌﺪﻩ ﻭﻳﻘﹾﺮﹶﺃ ﺳﻮ ﺭﺗﻲ ﺍ ِﻹﺧﻼ ﹺ
ﳋﻼﱠﻝ ﺑﻞ ﻳﺮﻣﻴﻪ ،ﲞﻼﻑ ﻣﺎ ﳚﻤﻌﻪ ﺑﻠﺴﺎﻧﹺﻪ ﻣﻦ ﺑﻴﻨﻬﺎ ﻓﺈﹺﻧﻪ ﻳﺒﺘﻠﻌﻪ .ﻭﳛ ﺮ ﻡ ﺃﻥ ﻳﺒﺘﻠ ﻊ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺃﺳﻨﺎﻧﹺﻪ ﺑﺎ ﹶ
ﻳﻜﱪ ﺍﻟﱡﻠﻘﹶﻢ ﻣﺴﺮﻋﹰﺎ ﺣﱴ ﻳﺴﺘﻮﰲ ﺃﻛﺜﺮ ﺍﻟﻄﻌﺎﻡ ﻭﳛﺮﻡ ﻏﲑﻩ.
ﻭﻟﻮ ﺩﺧﻞ ﻋﻠﻰ ﺁﻛﻠﲔ ﻓﺄﺫﹶﻧﻮﺍ ﻟﻪ ﱂ ﻳﺠﺰ ﻟﻪ ﺍ َﻷﻛﹾﻞ ﻣﻌﻬﻢ ﺇﻻ ﺇﻥ ﻇ ﻦ ﺃﻧﻪ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ،ﻻ ﻟﻨﺤﻮ
ﺺﻼ ﺃﻭ ﻫﺮﺓ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺭﺿﺎ ﺍﻟﺪﺍﻋﻲ .ﻭﻳﻜ ﺮ ﻩ ﻟﻠﺪﺍﻋﻲ ﲣﺼﻴ ﻀﻴﻒ ﺃﻥ ﻳﻄﻌﻢ ﺳﺎﺋ ﹰ ﺣﻴﺎﺀ ،ﻭﻻ ﳚﻮ ﺯ ﻟﻠ
ﺤ ﺮ ﻡ ﻟﻸﺭﺍﺫﻝ ﺃﻛﻞ ﻣﺎ ﻗﺪﻡ ﻟﻸﻣﺎﺛﻞ .ﻭﻟﻮ ﺗﻨﺎﻭﻝ ﺿﻴﻒ ﺇﻧﺎ َﺀ ﻃﻌﺎﻡ ﺑﻌﺾ ﺍﻟﻀﻴﻔﺎﻥ ﺑﻄﻌﺎ ﹴﻡ ﻧﻔﻴﺲ .ﻭﻳ
ﺿ ﻤﻨﻪ ،ﻛﻤﺎ ﲝﺜﻪ ﺍﻟﺰﺭﻛﺸﻲ ،ﻷﻧﻪ ﰲ ﻳﺪﻩ ﰲ ﺣﻜﻢ ﺍﻟﻌﺎﺭﻳﺔ .ﻭﳚﻮﺯ ﻟﻺِﻧﺴﺎﻥ ﺃﺧﺬ ﻣﻦ ﳓﻮ ﻓﺎﻧﻜﺴﺮ ﻣﻨﻪ
ﻒ .ﻭﻣﻊ ﺫﻟﻚ ﻃﻌﺎﻡ ﺻﺪﻳﻘﻪ ﻣﻊ ﻇ ﻦ ﺭﺿﺎ ﻣﺎﻟﻜﻪ ﺑﺬﻟﻚ ،ﻭﳜﺘﻠﻒ ﺑﻘﺪﺭ ﺍﳌﺄﺧﻮﺫ ﻭﺟﻨﺴﻪ ﻭﺑﹺﺤﺎ ﹺﻝ ﺍﳌﹸﻀﻴ
ﺐ ﻧﻔﹾﺲ ﻻ ﻋﻦ ﺣﻴﺎ ٍﺀ. ﺼ ﹶﻔ ﹸﺔ ﺃﺻﺤﺎﺑﹺﻪ ﻓﻼ ﻳﺄ ﺧ ﹸﺬ ﺇﻻ ﻣﺎ ﹸﳜﺼﻪ ﺃﻭ ﻳﺮﺿﻮ ﹶﻥ ﺑﻪ ﻋﻦ ﻃﻴ ﹺ ﻳﻨﺒﻐﻲ ﻟﻪ ﻣﺮﺍﻋﺎ ﹸﺓ ﻧ
ﺤ ﺮ ﻡ ﺍﻷَﺧ ﹶﺬ ﻛﺎﻟﺘﻄﻔﻞ ﻣﺎ ﱂ ﻳﻌ ﻢ :ﻛﺄﻥ ﹶﻓﺘﺢ ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﰲ ﻗﺮﺍﻥ ﳓﻮ ﺗ ﻤ ﺮﺗﲔ ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺸﻚ ﰲ ﺍﻟﺮﺿﺎ ﻓﻴ
ﺴﻠﻤﹰﺎ ﺃﻭ ﺫﻣﻴﹰﺎ
ﻚ ﻃﻌﺎ ﹴﻡ ﺇﻃﻌﺎ ﻡ ﻣﻀﻄ ﹴﺮ ﹶﻗ ﺪ ﺭ ﺳ ﺪ ﺭ ﻣﻘﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﻣﻌﺼﻮﻣﹰﺎ ﻣ ﺏ ﻟﻴ ﺪﺧﻞ ﻣﻦ ﺷﺎ َﺀ ﻭﹶﻟ ﹺﺰ ﻡ ﻣﺎﻟ ﺍﻟﺒﺎ
ﻭﺇﻥ ﺍﺣﺘﺎ ﺟ ﻪ ﻣﺎﻟﻜﹶﻪ ﻣﺂﻻﹰ ،ﻭﻛﺬﺍ ﻴﻤﺔ ﺍﻟﻐﲑ ﺍﶈﺘﺮﻣﺔ ،ﲞﻼﻑ ﺣﺮﰊ ﻭﻣﺮﺗ ﺪ ﻭﺯﺍ ﻥ ﻣﺤﺼﻦ ﻭﺗﺎﺭ ﻙ ﺻﻼﺓ
ﻀﺮ ،ﻭﺇﻻ ﻓﻨﺴﻴﺌ ﹰﺔ .ﻭﻟﻮ ﺃ ﹾﻃ ﻌ ﻤ ﻪ ﻭﱂ ﻳﺬﻛﺮ ﻋﻮﺿﹰﺎ ﻓﻼ ﺽ ﺇﻥ ﺣ ﺐ ﻋﻘﻮﺭ ،ﻓﹺﺈ ﹾﻥ ﻣﹺﻨ ﻊ ﻓﻠ ﻪ ﺃ ﺧ ﹶﺬ ﻩ ﹶﻗﻬﺮﹰﺍ ﹺﺑ ﻌ ﻮ ﹴ ﻭﻛﻠ ﹴ
ﺻﺪﻕ ﺍﳌﺎﻟﻚ ﺑﻴﻤﻴﻨﻪ .ﻭﳚﻮﺯ ﻧﺜﺮ ﳓﻮ ﺳﻜﺮ ﻭﺗﻨﺒﻞ ﻭﺗﺮﻛﻪ
ﺽ
ﺽ ﻟﹶﻪ ﻟﺘﻘﹾﺼﲑﻩ ﻭﻟﻮ ﺍﺧﺘﻠﻔﺎ ﰲ ﺫﻛﺮ ﺍﻟ ﻌ ﻮ ﹺ
ﻋ ﻮ
171
ﻚﺸﺶ ﲟﻠ ﺤ ﺮ ﻡ ﺃﺧ ﹸﺬ ﻓﺮﺥ ﻃ ﹴﲑ ﻋ ﺃﻭﱃ .ﻭﳛﻞ ﺍﻟﺘﻘﺎﻃﻪ ﻟﻠﻌﻠﻢ ﺑﺮﺿﺎ ﻣﺎﻟﻜﻪ .ﻭﻳﻜﹶﺮﻩ ﺃﺧﺬﻩ ﻷﻧﻪ ﺩﻧﺎﺀﺓ ﻭﻳ
ﻚ ﺩﺧﻞ ﻣﻊ ﺍﳌﺎﺀ ﰲ ﺣ ﻮﺿﻪ. ﺍﻟ ﻐﻴ ﹺﺮ ﻭ ﺳ ﻤ
ﺕ ﻋﻨﺪ ﺑ ﻌﻀﻬ ﻦ ﺑ ﹸﻘ ﺮﻋﺔ ﺃﻭ ﻏﲑﻫﺎ ﻓﻴ ﹾﻠ ﺰﻣﻪ ﺴ ﻢ ﻟﺰﻭﺟﺎﺕ( ﺇﻥ ﺑﺎ )ﻓﺼﻞ( :ﰲ ﺍﻟ ﹶﻘﺴﻢ ﻭﺍﻟﻨﺸﻮﺯ )ﳚﺐ ﹶﻗ
ﺴ ﻦ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻬﻦ ﰲ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺽ ﻭ ﺣﻴﺾ .ﻭﺗ
ﺴ ﻢ ﻟﻤﻦ ﺑﻘﻲ ﻣﻨ ﻬ ﻦ ﻭﻟﻮ ﻗﺎ ﻡ ﺑﹺﻬ ﻦ ﻋ ﹾﺬ ﺭ ﻛﻤﺮ ﹴ ﹶﻗ
ﲔ ﺇﻣﺎ ٍﺀ ﻀ ﹺﻬﻦ ،ﻭﺃﻥ ﻻ ﻳ ﻌﻄﱢﻠ ﻬ ﻦ ﺑﺄﻥ ﻳﺒﻴﺖ ﻋﻨ ﺪﻫﻦ ،ﻭﻻ ﹶﻗﺴﻢ ﺑ
ﺐ ﺇﱃ ﺑﻌ ﺍ ِﻹ ﺳﺘﻤﺘﺎﻉﹺ ،ﻭﻻ ﻳﻮﺀَﺍﺧﺬ ﲟﻴ ﹺﻞ ﺍﻟ ﹶﻘ ﹾﻠ ﹺ
ﻭﻻ ﺇﹺﻣﺎ ٍﺀ ﻭﺯﻭﺟﺔ .ﻭﳚﺐ ﻋﻠﻰ ﺍﻟ ﺰﻭﺟﲔ ﺃﻥ ﻳﺘﻌﺎﺷﺮﺍ ﺑﺎﳌﻌﺮﻭﻑ ،ﺑﺄﻥ ﳝﺘﻨﹺﻊ ﻛ ﱡﻞ ﻋﻤﺎ ﻳﻜﺮﻩ ﺻﺎﺣﺒﻪ ﻭﻳﺆﺩﻱ
ﺤ ﹺﻮ ﺟ ﻪ ﺇﱃ ﻣﺆﻧﺔ ﻭﻛﻠﻔﺔ ﰲ ﺫﻟﻚ )ﻏ ﹴﲑ )ﻣﻌﺘﺪﺓ ﻋﻦ ﻭﻁﹾﺀ ﺇﻟﻴﻪ ﺣﻘﻪ ﻣﻊ ﺍﻟﺮﺿﺎ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳ
ﻁﺀَ ،ﻭ )ﻧﺎ ﺷ ﺰ ﺓ( ﺃﻱ ﺧﺎ ﹺﺭ ﺟ ﺔ ﻋﻦ ﻃﺎ ﻋﺘﻪ ﺑﺄﻥ ﲣﺮﺝ ﺑﻐﲑ ﺇﺫﻧﻪ ﺷﺒﻬﺔ ﻟﺘﺤﺮﱘ ﺍﳋﻠﻮﺓ ﺎ ﻭﺻﻐﲑﺓ ﻻ ﺗﻄﻴ ﻖ ﺍﻟ ﻮ ﹾ
ﻣﻦ ﻣﱰﹺﻟﻪ ،ﺃﻭ ﲤﻨﻌﻪ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﺎ ،ﺃﻭ ﺗﻐﻠﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻬﻪ ،ﻭﻟﻮ ﳎﻨﻮﻧﺔ ،ﻭﻏﲑ ﻣﺴﺎﻓﺮﺓ ﻭﺣﺪﻫﺎ ﳊﺎﺟﺘﻬﺎ
ﻭﻟﻮ ﺑﺈﹺﺫﻧﻪ ﻓﻼ ﻗﺴﻢ ﳍ ﻦ ﻛﻤﺎ ﻻ ﻧﻔﻘﺔ ﳍ ﻦ.
ﻼ ﻋﻦ ﲡﺰﺋﺔ ﺍﻟﺮﻭﻳﺎﱐ :ﻭﻟﻮ ﹶﻇﻬﺮ ﺯﹺﻧﺎﻫﺎ ﺣ ﱠﻞ ﻟﻪ ﻣﻨ ﻊ ﹶﻗﺴﻤﻬﺎ ﻭﺣﻘﻮﻗﻬﺎ ]ﻓﺮﻉ[ :ﻗﺎﻝ ﺍﻷﺫﺭﻋﻲ ﻧﻘ ﹰ
ﺤ ﱡﻞ ﻟﻪ
ﺺ ﻋﻠﻴﻪ ﰲ ﺍﻷﻡ .ﻭﻫﻮ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﲔ .ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻇﺎ ﻫ ﺮ ﺇﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﻳ ﻟﺘ ﹾﻔﺘﺪﻱ ﻣﻨﻪ .ﻧ
ﺫﻟﻚ ﺑﺎﻃﻨﹰﺎ ﻣﻌﺎﹶﻗﺒ ﹰﺔ ﻟﻪ ﻟﺘﻠﹾﻄﻴﺦ ﻓﺮﺍﺷﻪ ،ﺃﻣﺎ ﰲ ﺍﻟﻈﺎ ﻫ ﹺﺮ ﻓﺪﻋﻮﺍﻩ ﻋﹶﻠﻴﻬﺎ ﺫﻟﻚ ﻏﲑ ﻣﻘﺒﻮﻟﺔ ،ﺑﻞ ﻭﻟﻮ ﹶﺛﺒﺖ ﺯﹺﻧﺎﻫﺎ
ﻻ ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﳝﻜﻨﻪ ﻣﻦ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻈﻬﺮ) .ﻭﻟﻪ( ﺃﻱ ﻟﻠﺰﻭﺝ )ﺩﺧﻮﻝ ﰲ ﻟﻴﻞ( ﻟﻮﺍﺣﺪﺓ )ﻋﻠﻰ(
ﺯﻭﺟﺔ )ﺃﺧﺮﻯ ﻟﻀﺮﻭﺭﺓ( ﻻ ﻟﻐﲑﻫﺎ ﻛﻤﺮﺿﻬﺎ ﺍﳌﺨﻮﻑ ،ﻭﻟﻮ ﻇﻨﺎﹰ) ،ﻭﻟﻪ( ﺩﺧﻮﻝ )ﰲ ﺎﺭ ﳊﺎﺟﺔ( ﻛﻮﺿﻊ
ﺚ ﻋﺮﻓﹰﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ،ﻭﺇﻥ ﻼ ﺇﻃﺎﻟﺔ( ﰲ ﻣ ﹾﻜ ﻑ ﺧ ﹴﱪ )ﺑ ﹼ ﻣﺘﺎﻉ ﺃﻭ ﺃﺧﺬﻩ ﻭﻋﻴﺎﺩ ﺓ ﻭﺗﺴﻠﻴﻢ ﻧﻔﻘ ﺔ ﻭﺗﻌ ﺮ
ﺃﻃﺎﻝ ﻓﻮﻕ ﺍﳊﺎﺟﺔ ﻋﺼﻰ ﳉﻮﺭﻩ ﻭﻗﻀﻰ ﻭﺟﻮﺑﹰﺎ ﻟﺬﺍﺕ ﺍﻟﻨﻮﺑﺔ ﺑﻘﺪﺭ ﻣﺎ ﻣﻜﺚ ﻣﻦ ﻧﻮﺑﺔ ﺍﳌﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ.
ﻀﻴﺔ ﻛﻼ ﹺﻡ ﺍﳌﻨﻬﺎﺝ ﻭﺍﻟﺮﻭﺿﺔ ﻭﺃﺻﻠﻴﻬﻤﺎ ﺧﻼﻓﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﻨﻬﺎﺭ ﻫﺬﺍ ﻣﺎ ﰲ ﺍﳌﻬﺬﱠﺏ ﻭﻏﲑﻩ .ﻭﻗ
ﺴ ﹺﻮﻳ ﹲﺔ ﰲ ﺍﻹِﻗﺎﻣﺔ ﰲ ﻏﲑ ﺍﻷﺻﻞ ﻛﺄﻥ ﻛﺎﻥ ﺎﺭﹰﺍ ﺃﻱ ﰲ ﹶﻗ ﺪﺭﹺﻫﺎ ،ﻷﻧﻪ ﻭﻗﺖ ﳊﺎﺟﺔ ﻭﺇﻥ ﻃﺎﻝ ﻓﻼ ﲡﺐ ﺗ
ﺝ ﺍﻟﺘﺮﺩﺩ ﻭﻫﻮ ﻳﻘﻞ ﻭﻳﻜﺜﺮ ﻋﻨﺪ ﺣ ﱢﻞ ﺍﻟﺪﺧﻮﻝ ،ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻤﺘﻊ .ﻭﻳﺤﺮﻡ ﺍﳉﻤﺎﻉ ،ﻻ ﻟﺬﺍﺗﻪ ،ﺑﻞ ﻷﻣﺮ ﺧﺎﺭ ﹴ
ﻁ ﺑﻞ ﻳﻘﻀﻲ ﺯﻣﻨﻪ ﺇﻥ ﻃﺎﻝ ﻋﺮﻓﹰﺎ . ﻭﻻ ﻳ ﹾﻠ ﺰﻣﻪ ﻗﻀﺎ َﺀ ﺍﻟ ﻮﻁﹾ ِﺀ ﻟﺘﻌﻠﱡﻘ ﻪ ﺑﺎﻟﻨﺸﺎ
ﺴ ﹺﻢ ﻟﻴﻠ ﹰﺔ ﻟﻜﻞ ﻭﺍﺣﺪ ﺓ ﻭﻫﻲ ﻣﻦ ﺍﻟﻐﺮﻭﺏ ﺇﱃ ﺍﻟﻔﺠﺮ )ﻭﺃﻛﺜﺮﻩ ﺛﻼﺙ( ﻓﻼ ﳚﻮﺯ )ﻭﺍﻋﻠﻢ( ﺃﻥ ﺃﻗﻞ ﺍﻟ ﹶﻘ
ﺴ ﻢ ﻣﺸﺎ ﻫ ﺮ ﹰﺓ ﻭﻣﺴﺎﻧﻬ ﹰﺔ .ﻭﺍﻷﺻﻞ
ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻭﺇﻥ ﺗﻔ ﺮﻗﹾﻦ ﰲ ﺍﻟﺒﻼﺩ ﺇﻻ ﺑﺮﺿﺎ ﻫ ﻦ .ﻭﻋﻠﻴﻪ ﳛﻤﻞ ﻗﻮﻝ ﺍﻷﻡ :ﻳ ﹾﻘ ِ
ﻼ ﻭﺎﺭﹰﺍ ﻓﻴﻪ ﳌﻦ ﻋﻤﹶﻠ ﻪ ﺎﺭﹰﺍ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ﻭﻫﻮ ﺃﻭﱃ ﺗﺒﻊ .ﻭﳊ ﺮ ﺓ ﻟﻴﻠﺘﺎﻥ ﻭﻷ ﻣ ﺔ ﺳﻠﻤﺖ ﻟﻪ ﻟﻴ ﹰ
ﺼ ﻤﺘﻪ ﺯ ﻭ ﺟ ﹲﺔ ﻓﺄﻛﺜﺮ )ﺑﻜﺮ ﺳﺒﻊ( ﻣ ﻦ ﺍﻷَﻳﺎﻡﻟﻴﻠﺔ .ﻭﻳﺒﺪﹸﺃ ﻭﺟﻮﺑﹰﺎ ﰲ ﺍﻟ ﹶﻘﺴﻢ ﺑ ﹸﻘﺮﻋ ﺔ )ﻭﳉﺪﻳﺪﺓ( ﻧﻜﺤﻬﺎ ﻭﰲ ﻋ
ﺠﺪﻳ ﺪ ﺓ )ﺛﻴﺐ ﺛﻼﺙ( ﻭﻻ ًﺀ ﺑﻼ ﻗﹶﻀﺎ ٍﺀ ﻭﻟﻮ ﹶﺃﻣﺔ ﻓﻴﻬﻤﺎ ﻟﻘﻮﻟﻪ" :ﺳﺒ ﻊ ﻳﻘﻴﻤﻬﺎ ﻋﻨ ﺪﻫﺎ ﻣﺘﻮﺍﻟﻴ ﹰﺔ ﻭﺟﻮﺑﹰﺎ )ﻭ( ﻟ
ﺙ ﻟﻠﺜﻴﺐ" ﻭﻳﺴﻦ ﲣﻴﲑ ﺍﻟﺜﻴﺐ ﺑﲔ ﺛﻼﺙ ﺑﻼ ﻗﻀﺎﺀ ﻭﺳﺒﻊ ﺑﻘﻀﺎﺀ :ﻟﻺِﺗﺒﺎﻉ.
ﻟﻠﺒﻜ ﹺﺮ ﻭﺛﻼ ﹲ
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]ﺗﻨﺒﻴﻪ[ :ﳚﺐ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ،ﻭﺇﻥ ﺃﻃﺎﻝ ﺍﻷﺫﺭﻋﻲ :ﻛﺎﻟﺰﺭﻛﺸﻲ ﰲ ﺭﺩﻩ ،ﺃﻥ ﻳﺘﺨﻠﻒ ﻟﻴﺎﱄ ﻣﺪﺓ
ﺍﻟﺰﻓﺎﻑ ﻋﻦ ﳓ ﹺﻮ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻤﺎﻋ ﺔ ﻭﺗﺸﻴﻴﻊ ﺍﳉﻨﺎﺋﺰ ،ﻭﺃﻥ ﻳﺴﻮﻱ ﻟﻴﺎﱄ ﺍﻟ ﹶﻘﺴﻢ ﺑﻴﻨ ﻬ ﻦ ﰲ ﺍﳋﺮﻭﺝ ﻟﺬﻟﻚ ﺃﻭ
ﻑ ﻭﻗﻮﻉ ﻧﺸﻮ ﹴﺯ
ﻆ ﺯﻭ ﺟﺘﻪ ﻧﺪﺑﹰﺎ ﻷ ﺟ ﹺﻞ ﺧ ﻮ
ﻋﺪﻣﻪ ،ﻓﻴﺄﺛﹶﻢ ﺑﺘﺨﺼﻴﺺ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﺑﺎﳋﺮﻭﺝ ﻟﺬﻟﻚ )ﻭ( ﻭ ﻋ
ﺸ ﹺﻦ ﺑﻌ ﺪ ﻟﻴﻨﹺﻪ ﻭ )ﻫﺠﺮ( ﺇﻥ ﺷﺎﺀ ﳋ ﻼﹶﻗ ﺔ ﺍﻟ ﻮﺟﻪ ﻭﺍﻟﻜﹶﻼﻡ ﺍ ﹶ
ﺱ ﺑﻌﺪ ﺍ ِﻹﻗﹾﺒﺎ ﹺﻝ ﻭ ﹶﻃ ﹶ
ﺽ ﻭﺍﻟﻌﺒﻮ ﹺ
ﻣﻨﻬﺎ ﻛﺎ ِﻹﻋﺮﺍ ﹺ
ﺤﺮﻡ ﺍﳍﺠﺮ ﺑﻪ ﻭﻟﻮ ﻟﻐﲑ ﺍﻟﺰﻭﺟﺔ ﻓﻮﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ: ﻀﺠﻌﹰﺎ( ،ﻣﻊ ﻭﻋﻈﻬﺎ ﻻ ﰲ ﺍﻟﻜﻼﻡ ،ﺑﻞ ﻳﻜﺮﻩ ﻓﻴﻪ ،ﻭﻳ ) ﻣ
ﺿﺮﺎ( ﺟﻮﺍﺯﹰﺍ ﺿﺮﺑﹰﺎ ﻏﲑ ﺼﻴﺔ ﻭﺇﺻﻼﺡ ﺩﻳﻨﹺﻬﺎ ﺟﺎﺯ )ﻭ ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ .ﻧﻌﻢ ﺇﻥ ﻗﺼﺪ ﺑﻪ ﺭﺩﻫﺎ ﻋﻦ ﺍﳌ ﻌ
ﺴﻮﻁ ﻭﻋﺼﹰﺎ .ﻟﻜﻦ ﻧﻘﻞ ﺍﻟﺮﻭﻳﺎﱐ ﻣﱪﺡ ﻭﻻ ﻣ ﺪ ﹴﻡ ﻋﻠﻰ ﻏﲑ ﻭﺟ ﻪ ﻭ ﻣ ﹾﻘﺘﻞ ﺇﻥ ﺃﻓﺎﺩ ﺍﻟﻀﺮﺏ ﰲ ﻇﻨﻪ ﻭﻟﻮ ﹺﺑ
ﺗﻌﻴﻴﻨﻪ ﺑﻴﺪﻩ ﺃﻭ ﲟﻨﺪﻳﻞ )ﺑﻨﺸﻮﺯ( ﺃﻱ ﺑﺴﺒﺒﻪ ﻭﺇﻥ ﱂ ﻳﺘﻜﺮﺭ ،ﺧﻼﻓﹰﺎ ﻟﻠﻤﺤﺮﺭ ،ﻭﻳﺴﻘﻂ ﺑﺬﻟﻚ ﺍﻟﻘﺴﻢ .ﻭﻣﻨﻪ
ﺍﻣﺘﻨﺎﻋﻬﻦ ﺇﺫﺍ ﺩﻋﺎﻫﻦ ﺇﱃ ﺑﻴﺘﻪ ﻭﻟﻮ ﻻﺷﺘﻐﺎﳍﺎ ﲝﺎﺟﺘﻬﺎ ﳌﺨﺎﻟﻔﺘﻬﺎ .ﻧﻌﻢ ،ﺇﻥ ﻋ ﺬﺭﺕ ﻟﻨﺤﻮ ﻣﺮﺽ ﺃﻭ ﻛﺎﻧﺖ
ﺕ ﻗ ﺪ ﹴﺭ ﻭ ﺧﻔﹶﺮ ﱂ ﺗﻌﺘﺪ ﺍﻟﱪﻭ ﺯ ﹶﱂ ﺗﻠﺰﻣﻬﺎ ﺇﺟﺎﺑﺘﻪ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻘﹾﺴﻢ ﳍﺎ ﰲ ﺑﻴﺘﻬﺎ .ﻭﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺆﺩﺎ ﻋﻠﻰ ﺫﺍ
ﺷﺘﻤﻬﺎ ﻟﻪ.
ﻑ ﺣﻘﻬﺎ ﺑﻌﺪ ﺣﻀﻮﺭ ﻭﻗﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺭﺟﻌﻴﹰﺎ .ﻗﺎﻝ ﺍﺑﻦ ]ﺗﺘﻤﺔ[ :ﻳﻌﺼﻰ ﺑﻄﻼﻕ ﻣﻦ ﱂ ﺗﺴﺘﻮ
ﺍﻟﺮﻓﻌﺔ :ﻣﺎ ﱂ ﻳﻜﻦ ﺑﺴﺆﺍﳍﺎ.
ﺱ ﻟﻶﺧﺮ ﻛﻤﺎ ﻼ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻟﺒﺎ )ﻓﺼﻞ( :ﰲ ﺍﳋﻠﻊ ﺑﻀﻢ ﺍﳋﺎﺀ ﻣﻦ ﺍﳋﻠﻊ ﺑﻔﹶﺘﺤﻬﺎ ﻭﻫﻮ ﺍﻟﱰﻉ ﻷﻥ ﻛ
ﻒ ﺑﺎﻟﻄﱠﻼﻕ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﺐ ﻛﺎﻟﻄﱠﻼﻕ ﻭﻳﺰﻳﺪ ﻫﺬﺍ ﹺﺑﻨﺪﺑﻪ ﳌﻦ ﺣﹶﻠ ﺤ ﺴﺘ
ﰲ ﺍﻵﻳﺔ ،ﻭﺃﺻﻠﻪ ﻣﻜﹸﺮﻭﻩ .ﻭﻗﺪ ﻳ
ﺡ ﻟﺬﻟﻚ ،ﻻ ﺷﻲﺀ ﻻ ﺑ ﺪ ﻟﻪ ﻣﻦ ﻓﻌﻠﻪ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻓﻴﻪ ﻧﻈﹶﺮ ﻟ ﹶﻜﺜﹾﺮﺓ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻌﻮ ﺩ ﺍﻟﺼﻔﺔ .ﻓﺎﻷﻭﺟﻪ ﺃﻧ ﻪ ﻣﺒﺎ
ﳋ ﹾﻠ ﻊ ﻭﻭﹶﻗ ﻊ
ﺨﺘﻠﻊ ﻣﻨﻪ ﲟﺎﻝ ﹶﻓ ﹶﻔﻌﻠﺖ ﺑﻄﹸﻞ ﺍ ﹶ ﻣﻨﺪﻭﺏ ،ﻭﰲ ﺷﺮﺣﻲ ﺍﳌﻨﻬﺎﺝ ﻭﺍﻹِﺭﺷﺎﺩ ﻟﻪ :ﻟﻮ ﻣﻨﻌﻬﺎ ﳓﻮ ﻧ ﹶﻔ ﹶﻘ ﺔ ﻟﺘ
ﺭ ﺟ ﻌﻴﹰﺎ ﻛﻤﺎ ﻧﻘﻠﻪ ﲨ ﻊ ﻣﺘﻘﺪﻣﻮﻥ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﰊ ﺣﺎﻣﺪ ﺃﻭﻻ ﺑﻘﺼﺪ ﺫﻟﻚ ﻭﻗﻊ ﺑﺎﺋﻨﹰﺎ .ﻭﻋﻠﻴ ﻪ ﻳﺤ ﻤ ﹸﻞ ﻣﺎ
ﳋ ﹾﻠ ﻊ ﺣﻴﻨﺌ ﺬ.
ﺼ ﺢ ﻭﻳﺄﹶﺛ ﻢ ﺑ ﻔﻌﻠﻪ ﰲ ﺍﳊﺎﻟﲔ ﻭﺇﻥ ﺗﺤﻘﱠﻖ ﺯﹺﻧﺎﻫﺎ ،ﻟﻜﻦ ﻻ ﻳﻜﺮﻩ ﺍ ﹶ ﻧ ﹶﻘﹶﻠ ﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻨﻪ ﺃﻧﻪ ﻳ
ﻕﻆ ﻃﻼ ﹴ ﺽ( ﻛﻤﻴﺘﻪ ﻣﻘﺼﻮ ﺩ ﻣﻦ ﺯﻭﺟﺔ ﺃﻭ ﻏﲑﻫﺎ ﺭﺍﺟﻊ )ﻟﺰﻭﺝ( ﺃﻭ ﺳﻴﺪﺓ )ﺑﻠﻔ )ﺍﳋﻠﻊ( ﺷﺮﻋﹰﺎ )ﻓ ﺮﹶﻗ ﹲﺔ ﹺﺑ ﻌ ﻮ ﹴ
ﺃﻭ ﺧﻠﻊ( ﺃﻭ ﻣﻔﺎﺩﺍ ﺓ ﻭﻟﻮ ﻛﺎﻥ ﺍﳋﻠ ﻊ ﰲ ﺭﺟﻌﻴﺔ ﻷﺎ ﻛﺎﻟﺰﻭﺟﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ) .ﻓﻠﻮ ﺟﺮﻯ( ﺍﳋﻠﻊ
ﺱ ﻗﹸﺒﻮﻟﻬﺎ
ﻚ ﻭﻧﻮﻯ ﺍﻟﺘﻤﺎ ﺱ ﻗﺒﻮﻝ( ﻣﻨﻬﺎ :ﻛﺄﻥ ﻗﺎﻝ ﺧﺎﹶﻟ ﻌﺘﻚ ﺃﻭ ﻓﺎ ﺩﻳﺘ )ﺑﻼ( ﺫﻛﺮ ) ﻋﻮﺽ( ﻣﻌﻬﺎ )ﹺﺑﻨﻴﺔ ﺍﻟﺘﻤﺎ ﹺ
ﻓﻘﹶﺒﻠﹶﺖ )ﻓﻤﻬ ﺮ ﻣﺜﹾﻞ( ﳚﺐ ﻋﻠﻴﻬﺎ ﻻﻃﺮﺍﺩ ﺍﻟﻌﺮﻑ ﲜﺮﻳﺎﻥ ﺫﻟﻚ ﹺﺑﻌﻮﺽ ،ﻓﺈﻥ ﺟﺮﻯ ﻣﻊ ﺃﺟﻨﱯ ﻃﹸﻠﻘﹼﺖ ﳎﺎﻧﺎﹰ،
ﺱ ﻗﺒﻮﻟﻬﺎ ﻭﻗﹶﻊ ﺭ ﹺﺟﻌﻴﹰﺎ ﻭﺇﻥ ﻚ ﻭﱂ ﻳﻨ ﹺﻮ ﺍﻟﺘﻤﺎ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﻭﺍﻟﻌﻮﺽ ﻓﺎﺳﺪ .ﻭﻟﻮ ﺃ ﹾﻃﹶﻠ ﻖ ﻓﻘﺎﻝ ﺧﺎﹶﻟ ﻌﺘ
ﻒ ﻓﻤﻌﺎﻭﺿﺔ( ﻷﺧﺬﻩ ﻋﻮﺿﹰﺎ ﺖ )ﻭﺇﺫﺍ ﺑﺪﺃ( ﺍﻟ ﺰﻭﺝ )ﺏ( ﺻﻴﻐﺔ )ﻣﻌﺎﻭﺿﺔ :ﻛﻄﻠﻘﺘﻚ( ﺃﻭ ﺧﺎﻟﻌﺘﻚ )ﺑﺄﻟ ﻗﹶﺒﹶﻠ
ﻉ ﻗﺒﻞ ﺴﺘﺤﻖ ﻟﻪ ﻭﺎ ﺷﻮﺏ ﺗﻌﻠﻴﻖ ﻟﺘﻮﻗﻒ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺎ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ )ﻓﻠﻪ ﺭﺟﻮ ﰲ ﻣﻘﺎﺑﻠ ﺔ ﺍﻟﺒﻀﻊ ﺍﳌ
ﺖ ﺃﻭ
ﺐ ﺑﻠﻔﻆ ﻛ ﹶﻘﹺﺒ ﹾﻠ
ﻗﺒﻮﻟﻬﺎ( ﻷﻥ ﻫﺬﺍ ﺷﺄﻥ ﺍﳌﻌﺎﻭﺿﺎﺕ )ﻭﺷﺮﻁ ﻗﺒﻮﻟﻬﺎ ﻓﻮﺭﹰﺍ( ﺃﻱ ﰲ ﳎﻠﺲ ﺍﻟﺘﻮﺍ ﺟ
173
ﺿ ﻤﻨﺖ ﺃﻭ ﻳﻔﻌﻞ ﻛﺈﹺﻋﻄﺎﺋﻬﺎ ﺍﻷﻟﻒ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﲨﻊ ﳏﻘﻘﻮﻥ ﻓﻠﻮ ﲢﻠﻞ ﺑﲔ ﻟﻔﻈﻪ ﻭﻗﺒﻮﳍﺎ ﺯﻣﻦ ﺃﻭ ﻛﻼﻡ
ﻃﻮﻳﻞ ﱂ ﻳﻨ ﱠﻔﺬ .ﻭﻟﻮ ﻗﺎﻝ ﻃﻠﻘﺘﻚ ﺛﻼﺛﹰﺎ ﺑﺄﻟﻒ ﻓﻘﺒﻠﺖ ﻭﺍﺣﺪﺓ ﺑﺄﻟﻒ ﻓﺘﻘﻊ ﺍﻟﺜﻼﺙ ﻭﲡﺐ ﺍﻷﻟﻒ .ﻓﺈﹺﺫﺍ
ﻒ ﺃﻭ ﹺﺇ ﹶﻥ ﻃﻠﻘﺘﲏ ﻓﻠﻚ ﻋﻠ ﻲ ﻛﺬﺍ ﻓﺄﺟﺎﺎ ﺍﻟﺰﻭﺝ ﻓﻤﻌﺎ ﻭﺿﺔ ﻣﻦ ﻕ ﻛ ﹶﻄﻠﱢﻘﲏ ﺑﺄﻟ
ﺐ ﻃﻼ ﹴ
ﺑﺪﺃﹶﺕ ﺍﻟﺰ ﻭﺟﺔ ﺑ ﹶﻄﹶﻠ ﹺ
ﻕ ﺑﻌﺪ ﺳﺆﺍﻟﻬﺎ ﻓﻮﺭﹰﺍ ﻓﺈﹺﻥ ﱂ
ﻁ ﺍﻟﻄﱠﻼ
ﺸﺘ ﺮ ﹸ
ﻉ ﻗﺒﻞ ﺟﻮﺍﺑﻪ ﻷﻥ ﺫﻟﻚ ﺣﻜﻢ ﺍﳌﻌﺎ ﻭﺿﺔ .ﻭﻳ ﺟﺎﻧﺒﻬﺎ ﻓﻠﻬﺎ ﺭﺟﻮ
ﻼ
ﻳﻄﻠﻘﻬﺎ ﻓﻮﺭﹰﺍ ﻛﺎﻥ ﺗﻄﻠﻴﻘﹶﻪ ﳍﺎ ﺍﺑﺘﺪﺍ ًﺀ ﻟﻠﻄﱠﻼﻕ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ :ﻟﻮ ﺍﺩﻋﻰ ﺃﻧﻪ ﺟﻮﺍﺏ ﻭﻛﺎﻥ ﺟﺎ ﻫ ﹰ
ﻣﻌﺬﻭﺭﹰﺍ ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ )ﺃﻭ ﺑﺪﺃ ﺏ( ﺻﻴﻐﺔ )ﺗﻌﻠﻴﻖ( ﰲ ﺇﺛﺒﺎﺕ )ﻛﻤﱴ( ﺃﻭ ﺃﻱ ﺣﲔ )ﺃﻋﻄﻴﺘﲏ ﻛﺬﺍ ﻓﺄﻧﺖ
ﺼﻔﹶﺔ ﻭﻻ )ﺭﺟﻮﻉ( ﻟﻪ ﻋﻨﻪ ﻗﺒﻞ ﺍﻟﺼﻔﺔ ﻕ ﺇﻻ ﺑﻌﺪ ﲢ ﹼﻘ ﻖ ﺍﻟ ﻃﺎﻟﻖ ﻓﺘﻌﻠﻴﻖ( ﻻ ﹾﻗﺘﻀﺎ ِﺀ ﺍﻟﺼﻴﻐ ﺔ ﻟﻪ )ﻓﻼ( ﻃﻼ
ﻛﺴﺎﺋﺮ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ )ﻭﻻ ﻳﺸﺘﺮﻁ( ﻓﻴﻪ )ﻗﺒﻮﻝ( ﻟﻔﻈﹰﺎ )ﻭﻻ ﺇﻋﻄﺎﺀ ﻓﻮﺭﹰﺍ( ﺑﻞ ﻳﻜﻔﻲ ﺍﻹِﻋﻄﺎﺀ ﻭﻟﻮ ﺑﻌﺪ ﺃﻥ
ﺗﻔﺮﻗﺎ ﻋﻦ ﺍﻠﺲ ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ ﺍﺳﺘﻐﺮﺍﻕ ﻛﻞ ﺍﻷﺯﻣﻨﺔ ﻣﻨﻪ ﺻﺮﳛﺎﹰ ،ﻭﺇﳕﺎ ﻭﺟﺐ ﺍﻟﻔﻮﺭ ﰲ ﻗﻮﳍﺎ ﻣﱴ ﻃﻠﻘﺘﲏ
ﻓﻠﻚ ﻛﺬﺍ ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺟﺎﻧﺒﻬﺎ ﺍﳌﻌﺎ ﻭﺿﺔ ﻓﺈﹺﻥ ﱂ ﻳﻄﻠﱢﻘﻬﺎ ﻓﻮﺭﹰﺍ ﲪﻞ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍ َﺀ ﻟﻘﹸﺪ ﺭﺗﻪ ﻋﻠﻴﻪ ﺃﻣﺎ ﺇﺫﺍ
ﺖ ﻃﺎﻟﻖ ﻓﻠﻠﻔﻮﺭ ﻓﺘ ﹶﻄﻠﱠﻖ ﲟﻀ ﻲ ﺯﻣﻦ ﳝﻜﻦ ﻓﻴﻪ ﺍﻹِﻋﻄﺎ ُﺀ ﻓﻠﻢ ﻛﺎﻥ ﺍﻟﺘﻌﻠﻴﻖ ﰲ ﺍﻟﻨﻔﻲ ﻛﻤﱴ ﱂ ﺗﻌﻄﲏ ﺃﻟﻔﹰﺎ ﻓﺄﻧ
ﺗﻌﻄﻪ )ﻭﺷﺮﻁ ﻓﻮﺭ( ﺃﻱ ﺍﻹِﻋﻄﺎﺀ ﰲ ﳎﻠﺲ ﺍﻟﺘﻮﺍﺟﺐ ﺑﺄﻥ ﻻ ﻳﺘﺨﻠﻞ ﻛﻼﻡ ﺃﻭ ﺳﻜﻮﺕ ﻃﻮﻳﻞ ﻋﺮﻓﹰﺎ ﻣﻦ
ﺣﺮﺓ ﺣﺎﺿﺮﺓ ﺃﻭ ﻏﺎﺋﺒﺔ ﻋﻠﻤﺘﻪ )ﰲ ﺇﻥ( ﺃﻭ ﺇﺫﺍ )ﺃﻋﻄﻴﺘﲏ( ﻛﺬﺍ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻷﻧﻪ ﻣﻘﺘﻀﻰ ﺍﻟﻠﻔﻆ ﻣﻊ ﺍﻟ ﻌﻮﺽ
ﻭﺧﻮﻟﻒ ﰲ ﳓﻮ ﻣﱴ ﻟﺼﺮﺍﺣﺘﻬﺎ ﰲ ﺟﻮﺍﺯ ﺍﻟﺘﺄﺧﲑ ﻟﻜﻦ ﻻ ﺭﺟﻮﻉ ﻟﻪ ﻋﻨﻪ ﻗﺒﻠﻪ .ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻟﻘﺒﻮﻝ ﻟﻔﻈﹰﺎ.
]ﺗﻨﺒﻴﻪ[ :ﺍﻹِﺑﺮﺍﺀ ﻓﻴﻤﺎ ﺫﻛﺮ ﻛﺎﻹِﻋﻄﺎﺀ ﻓﻔﻲ ﺇﻥ ﺃﺑﺮﺃﺗﲏ ﻻ ﺑ ﺪ ﻣﻦ ﺇﺑﺮﺍﺋﻬﺎ ﻓﻮﺭﹰﺍ ﺑﺮﺍﺀﺓ ﺻﺤﻴﺤﺔ ﻋﻘﺐ
ﻒ
ﻋﻠﻤﻬﺎ ﻭﺇﻻ ﱂ ﻳﻘﻊ .ﻭﹺﺇﻓﹾﺘﺎ ُﺀ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﻳﻘﻊ ﰲ ﺍﻟﻐﺎﺋﺒﺔ ﻣﻄﻠﻘﹰﺎ ﻷﻧﻪ ﱂ ﻳﺨﺎ ﻃﺒﻬﺎ ﺑﺎﻟ ﻌﻮﺽ ﺑﻌﻴﺪ ﳐﺎﹶﻟ
ﻟﻜﻼﻣﻬﻢ .ﻭﻟﻮ ﻗﺎﻝ ﺇﻥ ﺃﺑﺮﺃﺗﲏ ﻓﺄﻧﺖ ﻭﻛﻴﻞ ﰲ ﻃﻼﻗﻬﺎ ﻓﺄﺑﺮﺃﺗﻪ ﺑﺮﻯﺀ ﰒ ﺍﻟﻮﻛﻴﻞ ﳐﲑ ،ﻓﺈﹺﻥ ﻃﻠﻖ ﻭﻗﹶﻊ
ﻕ ﺯ ﻭ ﺟﺘﻪ ﺑﺈﹺﺑﺮﺍﺋﻬﺎ ﺇﻳﺎﻩ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﱂ ﻳﻘﻊﺭ ﺟ ﻌﻴﹰﺎ ﻷﻥ ﺍ ِﻹﺑﺮﺍﺀ ﻭﻗﻊ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻮﻛﻴﻞ ،ﻭﻣﻦ ﻋﻠﱠﻖ ﻃﻼ
ﻋﻠﻴﻪ .ﺇﻻ ﺇﻥ ﻭﺟﹺﺪﺕ ﺑﺮﺍﺀ ﹶﺓ ﺻﺤﻴﺤﺔ ﻣﻦ ﲨﻴﻌﻪ ﻓﻴﻘﻊ ﺑﺎﺋﻨﹰﺎ ﺑﺄﻥ ﺗﻜﻮﻥ ﺭﺷﻴﺪﺓ ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻳﻌﻠﻢ ﻗﺪﺭﻩ ﻭﱂ
ﺗﺘﻌﻠﻖ ﺑﻪ ﺯﻛﺎﺓ ﺧﻼﻓﹰﺎ ﳌﺎ ﺃﻃﺎﻝ ﺑﻪ ﺍﻟﺮﳝﻲ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺗﻌﻠﻘﻬﺎ ﺑﻪ ﻭﻋﺪﻣﻪ ﻭﺇﻥ ﻧﻘﻠﻪ ﻋﻦ ﺍﶈﻘﻘﲔ ﻭﺫﻟﻚ
ﺼ ﺢ ﻣﻦ ﻗ ﺪﺭﹺﻫﺎ ﻭﻗﺪ ﻋﻠﻖ ﺑﺎﻹِﺑﺮﺍﺀ ﻣﻦ ﲨﻴﻌﻪ ﻓﻠﻢ ﺗﻮ ﺟ ﺪ ﺍﻟﺼﻔﺔ ﺍﳌﻌﱠﻠ ﻖ ﻋﻠﻴﻬﺎ ﻭﻗﻴﻞ ﻳﻘﻊ ﻷﻥ ﺍﻹِﺑﺮﺍ َﺀ ﻻ ﻳ
ﺑﺎﺋﻨﹰﺎ ﲟ ﻬ ﹺﺮ ﺍﳌﺜﻞ .ﻭﻟﻮ ﺃﺑﺮﺃﺗﻪ ﰒ ﺍﺩﻋﺖ ﺍﳉﻬﻞ ﺑﻘﺪﺭﻩ .ﻓﺈﹺﻥ ﺯﻭﺟﺖ ﺻﻐﲑﺓ ﺻﺪﻗﺖ ﺑﻴﻤﻴﻨﻬﺎ ﺃﻭ ﺑﺎﻟﻐﺔ ﻭﺩ ﹼﻝ
ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ :ﻭﻟﻮ ﻗﺎﻝ ﺇﻥ ﺃﺑﺮﺃﺗﲏ ﻣﻦ ﻣ ﻬﺮﹺﻙ ﺍﳊﺎﻝ ﻋﻠﻰ ﺟﻬﻠﻬﺎ ﺑﻪ ﻟﻜﻮﺎ ﳎﱪﺓ ﱂ ﺗﺴﺘﺄﺫﻥ ﻓﻜﺬﻟﻚ ﻭﺇﻻ
ﺵ ﺇﱃ ﻣﻀﻲ ﺍﻟﺸﻬﺮ ﻃﻠﻘﺖ ﻭﺇﻻ ﻓﻼ .ﻭﰲ ﺍﻷﻧﻮﺍﺭ ﻓﺄﹶﻧﺖ ﻃﺎﻟ ﻖ ﺑﻌﺪ ﺷﻬﺮ ﻓﺄﺑﺮﺃﺗﻪ ،ﺑﺮﻯﺀ ﻣﻄﻠﻘﹰﺎ .ﰒ ﺇﻥ ﻋﺎ
ﰲ ﺃﺑﺮﺃﺗﻚ ﻣﻦ ﻣﻬﺮﻱ ﺑﺸﺮﻁ ﺃﻥ ﺗﻄﻠﻘﲏ ﻓﻄﻠﻖ ﻭﻗﻊ ﻭﻻ ﻳﱪﺃ ،ﻟﻜﻦ ﺍﻟﺬﻱ ﰲ ﺍﻟﻜﺎﰲ ﻭﺃﻗﺮﻩ ﺍﻟﺒﻠﻘﻴﲏ ﻭﻏﲑﻩ
ﺿﺮﰐ ﻓﺄﻧﺖ ﰲ ﺃﺑﺮﺃﺗﻚ ﻣﻦ ﺻﺪﺍﻗﻲ ﺑﺸﺮﻁ ﺍﻟﻄﻼﻕ ﺃﻭ ﻋﻠﻰ ﺃﻥ ﺗﻄﻠﻘﲏ ﺗﺒﲔ ﻭﻳﺒﺮﺃ ﲞﻼﻑ ﺇﻥ ﻃﻠﻘﺖ
174
ﻀﺮﺓ ﻭﻗﻊ ﺍﻟﻄﻼﻕ ﻭﻻ ﺑﺮﺍﺀَﺓ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﳌﺘﺠﻪ ﻣﺎ ﰲ ﺍﻷﻧﻮﺍﺭ ﻷﻥ ﺍﻟﺸﺮﻁ ﺑﺮﻱ ٌﺀ ﻣﻦ ﺻﺪﺍﻗﻲ ﻓﻄﻠﱠﻖ ﺍﻟ
ﺍﳌﺬﻛﻮﺭ ﻣﺘﻀﻤﻦ ﻟﻠﺘﻌﻠﻴﻖ.
]ﻓﺮﻭﻉ[ :ﻟﻮ ﻗﺎﻝ ﺇﻥ ﺃﺑﺮﺃﺗﲏ ﻣﻦ ﺻﺪﺍﻗﻚ ﹸﺃﻃﻠﱢﻘﻚ ﻓﺄﺑﺮﺃﺕ ﻓﻄﻠﻖ ﺑﺮﻯﺀ ﻭﻃﻠﻘﺖ ﻭﱂ ﺗﻜﻦ ﳐﺎﻟﻌﺔ ﻭﻟﻮ
ﻗﺎﻟﺖ ﹶﻃﻠﱠﻘﲏ ﻭﺃﻧﺖ ﺑﺮﻱﺀ ﻣﻦ ﻣﻬﺮﻱ ﻓﻄﻠﻘﻬﺎ ﺑﺎﻧﺖ ﺑﻪ ﻷﺎ ﺻﻴﻐﺔ ﺍﻟﺘﺰﺍﻡ ،ﺃﻭ ﻗﺎﻟﺖ ﺇﻥ ﻃﻠﻘﺘﲏ ﻓﻘﺪ ﺃﺑﺮﺃﺗﻚ
ﺽ ﺑﺘﻌﻠﻴﻖ ﺍ ِﻹﺑﺮﺍﺀ .ﻭﺃﻓﱴ
ﺃﻭ ﻓﺄﻧﺖ ﺑﺮﻱﺀ ﻣﻦ ﺻﺪﺍﻗﻲ ﻓﻄﻠﻘﻬﺎ ﺑﺎﻧﺖ ﲟﻬﺮ ﺍﳌﺜﻞ ،ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ،ﻟﻔﺴﺎ ﺩ ﺍﻟﻌ ﻮ ﹺ
ﺃﺑﻮ ﺯﺭﻋﺔ ﻓﻴﻤﻦ ﺳﺄﻝ ﺯﻭﺝ ﺑﻨﺘﻪ ﻗﺒ ﹶﻞ ﺍﻟ ﻮﻁﹾﺀ ﺃﻥ ﻳ ﹶﻄﱢﻠﻘﹶﻬﺎ ﻋﻠﻰ ﲨﻴﻊ ﺻﺪﺍﻗﻬﺎ ﻭﺍﻟﺘﺰﻡ ﺑﻪ ﻭﺍﻟﺪﻫﺎ ﻓﻄﱠﻠﻘﻬﺎ
ﻭﺍﺣﺘﺎ ﹶﻝ ﻣﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﳍﺎ ﻭﻫﻲ ﻣﺤﺠﻮﺭﺗﻪ ﺑﺄﻧﻪ ﺧﻠﻊ ﻋﻠﻰ ﻧﻈ ﹴﲑ ﺻﺪﺍﻗﹶﻬﺎ ﰲ ﺫﻣﺔ ﺍﻷﺏ .ﻧﻌﻢ،
ﺏ ﻭﻗﺒﻮﻝ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﺗﺼﺢ ﺷﺮﻁ ﺻﺤﺔ ﻫﺬﻩ ﺍﳊﻮﺍﻟﺔ ﺃﻥ ﻳﺤﻴﻠﹶﻪ ﺍﻟﺰﻭﺝ ﺑﻪ ﻟﺒﹺﻨﺘﻪ .ﺇﺫ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺇﳚﺎ ﹴ
ﺇﻻ ﰲ ﻧﺼﻒ ﺫﻟﻚ ﻟﺴﻘﻮﻁ ﻧﺼﻒ ﺻﺪﺍﻗﻬﺎ ﻋﻠﻴﻪ ﹺﺑﺒﻴﻨﻮﻧﺘﻬﺎ ﻣﻨﻪ ﻓﻴﺒﻘﻰ ﻟﻠﺰﻭﺝ ﻋﻠﻰ ﺍﻷﺏ ﻧﺼﻔﻪ ﻷﻧﻪ ﳌﺎ
ﳋ ﹾﻠ ﻊ
ﺤﻘﱠﻪ ﻭﺍﳌﺴﺘﺤﻖ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﻨﺼﻒ ﻻ ﻏﲑ ﻓﻄﺮﻳﻘﻪ ﺃﻥ ﻳﺴﺄﻟﹸﻪ ﺍ ﹶ ﺳﺄﻟﻪ ﹺﺑﻨ ﻈ ﹺﲑ ﺍﳉﻤﻴﻊ ﰲ ﺫ ﻣﺘﻪ ﻓﺎﺳﺘ
ﻒ ﺍﻟﺒﺎﻗﻲ ﶈﺠﻮ ﺭﺗﻪ ﻟﱪﺍ َﺀﺗﻪ ﺣﻴﻨﺌ ﺬ ﺑﺎﳊﹶﻮﺍﻟﺔ ﻋﻦ ﲨﻴﻊ ﺩﻳﻦ ﺍﻟﺰﻭﺝ .ﺍﻩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺳﻴﻌﻠﻢ ﳑﺎ ﺑﻨﻈ ﹺﲑ ﺍﻟﻨﺼ
ﻳﺄﰐ ﺃﻥ ﺍﻟﻀﻤﺎﻥ ﻳﻠ ﹺﺰ ﻣ ﻪ ﺑﻪ ﻣﻬﺮ ﺍﳌﺜﻞ ،ﻓﺎﻻﻟﺘﺰﺍﻡ ﺍﳌﺬﻛﻮﺭ ﻣﺜﻠﻪ ﻭﺇﻥ ﱂ ﺗﻮﺟﺪ ﺍﳊﻮﺍﻟﺔ .ﻭﻟﻮ ﺍﺧﺘﻠﻊ ﺍﻷﺏ ﺃﻭ
ﻏﲑﻩ ﺑﺼﺪﺍﻗﻬﺎ ﺃﻭ ﻗﺎﻝ ﻃﻠﱢﻘﻬﺎ ﻭﺃﻧﺖ ﺑﺮﻱﺀ ﻣﻨﻪ ﻭﻗﻊ ﺭﺟﻌﻴﺎﹰ ،ﻭﻻ ﻳﱪﺃ ﻣﻦ ﺷﻲﺀ ﻣﻨﻪ .ﻧﻌﻢ ،ﺇﻥ ﺿﻤﻦ ﻟﻪ
ﺍﻷﺏ ﺃﻭ ﺍﻷﺟﻨﱯ ﺍﻟ ﺪﺭﻙ ﺃﻭ ﻗﺎﻝ ﻋﻠ ﻲ ﺿﻤﺎ ﹶﻥ ﺫﻟﻚ ﻭﻗﻊ ﺑﺎﺋﻨﹰﺎ ﲟﻬﺮ ﺍﳌﺜﻞ ﻋﻠﻰ ﺍﻷﺏ ﺃﻭ ﺍﻷﺟﻨﱯ .ﻭﻟﻮ ﻗﺎﻝ
ﻷﺟﻨﱯ ﺳﻞ ﻓﻼﻧﹰﺎ ﺃﻥ ﻳﻄﻠﻖ ﺯﻭﺟﺘﻪ ﺑﺄﻟﻒ ،ﺍﺷﺘﺮﻁ ﰲ ﻟﺰﻭﻡ ﺍﻷﻟﻒ ﺃﻥ ﻳﻘﻮﻝ ﻋﻠ ﻲ .ﲞﻼﻑ ﺳﻞ ﺯﻭﺟﱵ
ﺃﻥ ﻳﻄﻠﻘﲏ ﻋﻠﻰ ﻛﺬﺍ ﻓﺈﹺﻧﻪ ﺗﻮﻛﻴﻞ ﻭﺇﻥ ﱂ ﺗﻘﻞ ﻋﻠ ﻲ .ﻭﻟﻮ ﻗﺎﻝ ﻃﻠﻖ ﺯﻭﺟﺘﻚ ﻋﻠﻰ ﺃﻥ ﺃﻃﻠﻖ ﺯﻭﺟﱵ ﻓﻔﻌﻼ،
ﺑﺎﻧﺘﺎ ،ﻷﻧﻪ ﺧ ﹾﻠ ﻊ ﹶﻏﻴﺮ ﻓﺎﺳﺪ :ﻷ ﱠﻥ ﺍﻟ ﻌﻮﺽ ﻓﻴﻪ ﻣﻘﹾﺼﻮﺩ ،ﺧﻼﻓﹰﺎ ﻟﺒﻌﻀﻬﻢ ،ﻓﻠﻜﹼﻞ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣ ﻬ ﺮ ﻣﺜﹾﻞ
ﺯﻭﺟﺘﻪ.
ﺺ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳉﺪﻳﺪ ﺍﻟ ﻔ ﺮﻗﹶﺔ ﺑﹺﻠﻔﻆ ]ﺗﻨﺒﻴﻪ[ :ﺍﻟ ﻔﺮﻗﺔ ﺑﻠﻔﻆ ﺍﳋﻠﻊ ﻃﻼﻕ ﻳﻨﻘﺺ ﺍﻟﻌﺪﺩ .ﻭﰲ ﻗﻮﻝ ﻧ
ﺴ ﺦ ﻻ ﻳﻨﻘﺺ ﻋﺪﺩﺍﹰ ،ﻓﻴﺠﻮﺯ ﲡﺪﻳ ﺪ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺗﻜ ﺮﺭﹺﻩ ﻣﻦ ﻏﲑ ﺣﺼﺮ، ﳋﻠﹾﻊ ﺇﺫﺍ ﱂ ﻳ ﹾﻘﺼﺪ ﺑﻪ ﻃﻼﻗﹰﺎ ﹸﻓ ِ ﺍﹶ
ﻭﺍﺧﺘﺎﺭﻩ ﻛﺜﲑﻭﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ،ﺑﻞ ﺗﻜﺮﺭ ﻣﻦ ﺍﻟﺒﻠﻘﻴﲏ ﺍﻹِﻓﺘﺎ ُﺀ ﺑﻪ .ﺃﻣﺎ ﺍﻟﻔﺮﻗﺔ ﺑﻠﻔﻆ
ﺍﻟﻄﻼﻕ ﺑﻌﻮﺽ ﻓﻄﻼﻕ ﻳﻨﻘﹸﺺ ﻗﻄﻌﺎﹰ ،ﻛﻤﺎ ﻟﻮ ﻗﺼﺪ ﺑﻠﻔﻆ ﺍﳋﻠﻊ ﺍﻟﻄﻼﻕ ،ﻟﻜﻦ ﻧﻘﻞ ﺍﻹﻣﺎﻡ ﻋﻦ ﺍﶈﻘﻘﲔ
ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻻ ﻳﺼﲑ ﻃﻼﻗﹰﺎ ﺑﺎﻟﻨﻴﺔ.
ﻆ ﺍﻵﰐ ﻭﻫ ﻮ ﺇﻣﺎ ﺡ ﺑﺎﻟﻠﱠﻔ )ﻓﺼﻞ( :ﰲ ﺍﻟﻄﻼﻕ .ﻭﻫ ﻮ ﹸﻟ ﻐ ﹰﺔ :ﺣ ﱡﻞ ﺍﻟ ﹶﻘﻴﺪ .ﻭ ﺷﺮﻋﹰﺎ ﺣ ﱡﻞ ﻋ ﹾﻘ ﺪ ﺍﻟﻨﻜﺎ ﹺ
ﺠ ﺰ ﻋﻦ ﺍﻟﻘﻴﺎ ﹺﻡ ﹺﺑﺤﻘﻮﻗﻬﺎ ﻭﹶﻟ ﻮ ﻟ ﻌ ﺪ ﹺﻡ ﺍ ﹶﳌﻴ ﹺﻞ ﹺﺇﹶﻟﻴﻬﺎ،
ﺏ :ﻛﹶﺄ ﹾﻥ ﻳ ﻌ ﻕ ﻣ ﻮ ﹶﻝ ﱂ ﻳ ﹺﺮ ﺩ ﺍﻟ ﻮﻁﹾﺀ ،ﺃ ﻭ ﻣﻨﺪﻭ ﹴ
ﺐ :ﻛﻄﻼ ﹺ ﻭﺍﺟ
ﺸ ﺮﺗﻬﺎ ﻋﺎﺩﺓﹰ، ﺼ ﱪ ﻋﻠﻰ ﻋ ﺚ ﻻ ﻳ ﺤﻴ ﹸﻱ ﹺﺑ ﳋﹸﻠ ﹺﻖ :ﺃ
ﺶ ﺍﻟﻔﹸﺠﻮ ﺭ ﺑﹺﻬﺎ ﺃﻭ ﺳﻴﹶﺌ ﺔ ﺍ ﹸﺨ ﺃﻭ ﺗﻜﻮ ﹶﻥ ﻏﲑ ﻋﻔﻴ ﹶﻔ ﺔ ﻣﺎ ﹾﱂ ﻳ
ﺤ ﹸﺔ ﻓﻲ ﺍﻟﻨﺴﺎ ِﺀ
ﻓﻴﻤﺎ ﺍ ﺳﺘ ﹾﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ ،ﻭﺇﻻ ﻓﻤﱴ ﺗﻮ ﺟ ﺪ ﺍﻣﺮﺃ ﹰﺓ ﻏ ﲑ ﺳﻴﹶﺌ ﺔ ﺍﳋﹸﻠ ﹺﻖ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﺍ ﹶﳌ ﺮﹶﺃ ﹸﺓ ﺍﻟﺼﺎﻟ
175
ﺾ ﺍﳉﻨﺎ ﺣﻴﻦﹺ ،ﺃ ﻭ ﻳ ﹾﺄ ﻣ ﺮ ﻩ ﹺﺑ ﻪ ﺃ ﺣ ﺪ ﻭﺍﻟ ﺪﻳﻪ:ﺼ ﻢ ﻫ ﻮ ﺃﺑﻴ
ﺼ ﹺﻢ" ﻛﻨﺎﻳ ﹰﺔ ﻋ ﻦ ﻧ ﺪ ﺭ ﺓ ﻭﺟﻮﺩﻫﺎ :ﺇﺫ ﺍ َﻷ ﻋ ﺏ ﺍ َﻷ ﻋ ﻛﺎﻟﻐﺮﺍ ﹺ
ﺽ ﻣﻨ ﻬﺎ ﺃ ﻭ ﰲ ﺾ ﺑﹺﻼ ﻋﻮ ﹴ ﺤ ﹺﻮ ﺣﻴ ﹴ ﻕ ﻣ ﺪﺧﻮ ﹲﻝ ﺑﹺﻬﺎ ﰲ ﻧ ﺖ ﺃﻭ ﺣﺮﺍ ﹴﻡ ﻛﺎﻟﺒﺪﻋﻲ ،ﻭﻫ ﻮ ﻃﹶﻼ ﻱ ﻣ ﻦ ﹶﻏ ﹺﲑ ﺗ ﻌﻨ
ﺃ
ﳊ ﺮﻣﺎ ﻥ ﻣ ﻦﺼ ﺪ ﺍ ﻕ ﺍﳌﹶﺮﻳﺾ ﹺﺑ ﹶﻘ ﺴ ﻢ ﻭﻛﹶﻄﻼ ﹺ ﻑ ﺩﻭﺭﻫﺎ ﻣﻦ ﺍﻟ ﹶﻘ ﺴﺘ ﻮ
ﻕ ﻣ ﻦ ﹶﻟ ﻢ ﻳ
ﹸﻃ ﻬ ﹴﺮ ﺟﺎﻣﻌﻬﺎ ﻓﻴﻪ ،ﻭ ﹶﻛﻄﹶﻼ ﹺ
ﺴ ﻦ ﺍ ِﻹ ﹾﻗﺘﺼﺎ ﺭ ﻋﻠﻰ ﻭﺍ ﺣ ﺪ ﺓ ﺃﻭ ﻣﻜﹾﺮﻭ ﻩ ﺑﺄ ﹾﻥ ﺳﻠ ﻢ ﺍﳊﺎ ﹸﻝ ﻣﻦ ﺙ ﹶﻃﻠﹾﻘﺎﺕ ،ﺑ ﹾﻞ ﻳ ﺤ ﺮ ﻡ ﺟ ﻤ ﻊ ﺛﹶﻼ ﹶ
ﺍ ِﻹ ﺭﺙ ،ﻭﻻ ﻳ
ﺕ ﺑ ﻐﻀﻪ ﺗﻌﺎﻟﹶﻰ ﻟﻪ ﺍﳌﻘﺼﻮ ﺩ ﻣﻨ ﻪ ﺯﹺﻳﺎﺩ ﹶﺓ ﻕ" ﻭﺇﺛﹾﺒﺎ ﺾ ﺍﳊﹶﻼ ﹺﻝ ﺇﱃ ﺍﻟﱠﻠ ﻪ ﺍﻟﻄﱠﻼ ﺫﻟﻚ ﻛﻠﱡﻪ ،ﻟﻠﺨﱪ ﺍﻟﺼﺤﻴﺢ" :ﺃﺑ ﻐ
ﺾ ﻋ ﺪﺗﻬﺎ ﻓﻼ ﻳ ﹶﻘ ﻊ ﳌﺨﺘﻠ ﻌ ﺔ ﳊﻠﱠﻪ ﺇﳕﺎ )ﻳ ﹶﻘ ﻊ ﻟ ﻐﻴ ﹺﺮ ﺑﹺﺎﺋ ﹴﻦ( ﻭﻟ ﻮ ﺭﺟﻌﻴ ﹰﺔ ﱂ ﺗﻨﻘ ﹺ ﺍﻟﺘﻨﻔ ﹺﲑ ﻋﻨ ﻪ ﻻ ﺣﻘﻴ ﹶﻘﺘﻪ ﳌﹸﻨﺎﻓﺎﺗﻬﺎ
ﱯ ﻭﳎﻨﻮ ﻥ )ﻭ ﻣﺘ ﻌ ﺪ ﻒ( ﺃﻱ ﺑﺎﻟ ﹲﻎ ﻋﺎﻗﻞﹲ ،ﻓﻼ ﻳﻘ ﻊ ﻃﻼﻕ ﺻ ﹴ ﻕ( ﳐﺘﺎ ﺭ )ﻣﻜﻠ ﻀﺖ ﻋ ﺪﺗﻬﺎ )ﻃﻼ ﻭ ﺭ ﺟ ﻌﻴ ﺔ ﺍﻧ ﹶﻘ
ﻑ ﺳﻜﹾﺮﺍ ﻥ ﱂ ﻳﺘ ﻌ ﺪ ﺑﺘﻨﺎﻭ ﹺﻝ ﺶ ﻟﻌﺼﻴﺎﻧ ﻪ ﺑﺈﹺﺯﺍﻟ ﺔ ﻋﻘﻞﹴ ،ﲞﻼ ﺏ ﲬ ﹴﺮ ﻭﺃﻛﻞ ﺑﻨ ﹴﺞ ﺃﻭ ﺣﺸﻴ ﹴ ﺑﺴﻜ ﹴﺮ( ﺃﻱ ﺑﺸﺮ ﹺ
ﺚ ﻻ ﳝﻴﺰ ﻟﻌﺪﻡ ﺗﻌﺪﻳ ﻪ ﻭﺻﺪﻕ ﺴ ﻜ ﺮ ﻓﻼ ﻳﻘ ﻊ ﻃﻼﻗ ﻪ ﺇﺫﺍ ﺻﺎ ﺭ ﲝﻴ ﹸ ﺴ ﻜ ﹴﺮ ﻛﺄﹶﻥ ﹸﺃ ﹾﻛ ﹺﺮ ﻩ ﻋﹶﻠﻴ ﻪ ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳﻌﻠﹶﻢ ﺃﻧ ﻪ ﻣ ﻣ
ﻕ ﺍﳍﺎ ﹺﺯ ﹺﻝ ﺲ ﻭﺇﻻ ﻓﻼ ﺑ ﺪ ﻣ ﻦ ﺍﻟﺒﻴﻨﺔ ،ﻭﻳﻘ ﻊ ﻃﻼ ﺤﺒ ﹴ ﺕ ﻗﺮﻳﻨ ﹰﺔ ﻋﻠﻴﻪ ،ﻛ ﻣﺪﻋﻲ ﺇﻛﺮﺍﻩ ﰲ ﺗﻨﺎﻭﻟﻪ ﺑﻴﻤﻴﻨ ﻪ ﺇﻥ ﻭ ﹺﺟ ﺪ
ﻕ ﺍﻟ ﻐﻴ ﹺﺮ ﻭﺗﺼﻮﻳ ﹺﺮ ﺍﻟﻔﻘﻴ ﻪ ﺼ ﺪ ﺷﻴﺌﹰﺎ ﻭﻻ ﺃﺛﹶﺮ ﳊﻜﺎﻳ ﺔ ﻃﹶﻼ ﹺ ﺐ ﺑﻪ ﺑﺄﻥ ﱂ ﻳ ﹾﻘ ﺼ ﺪ ﻟﻔﻈ ﻪ ﺩﻭ ﹶﻥ ﻣﻌﻨﺎ ﻩ ﺃﻭ ﻟﻌ ﹴ ﺑﻪ ﺑﺄﻥ ﻗ
ﻕ ﺍﻟﻐﻀﺒﺎﻥ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺯﻭﺍ ﹶﻝ ﺷﻌﻮﺭﻩ ﺴ ﻤ ﻊ ﻧ ﹾﻔﺴﻪ .ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻭﻗﻮﻉ ﻃﹶﻼ ﹺ ﺚ ﻻ ﻳ ﻆ ﺑﻪ ﲝﻴ ﹸ ﻭﻟﻠﺘﻠ ﱡﻔ
ﺲ ﻃﹶﻮﻳﻞﹴ ،ﻭﻛﹶﺬﺍ ﻗﻠﻴ ﹲﻞ ﻟﺬﻱ ﻣﺮﻭﺀﻩ ﺐ ﻛﺤﺒ ﹴ ﺑﺎﻟﻐﻀﺐﹺ) ،ﻻ( ﻃﻼﻕ )ﻣﻜﺮ ﻩ( ﹺﺑ ﻐﻴ ﹺﺮ ﺣ ﻖ )ﹺﺑ ﻤﺤﺬﻭ ﹴﺭ( ﻣﻨﺎ ﺳ ﹴ
ﻁ ﺴ ﺔ ﺩﺭﺍ ﻫ ﻢ ﰲ ﺣ ﻖ ﻣﻮ ﺳ ﹴﺮ ﻭ ﺷ ﺮ ﺤ ﹺﻮ ﺧ ﻤ ﻑ ﻧ ﻑ ﻣﺎ ﹴﻝ ﻳﻀﻴ ﻖ ﻋﻠﻴﻪ ،ﺑﹺﺨﻼ ﻭﺻﻔﹾﻌ ﺔ ﹶﻟ ﻪ ﰲ ﺍ ﹶﳌﻸ ﻭﻛﺈﹺﺗﻼ
ﺠ ﹺﺰ ﺍ ﹸﳌ ﹾﻜ ﺮ ﻩ ﻋ ﻦ ﺩ ﹾﻓ ﻌ ﻪ ﹺﺑ ﹶﻔﺮﺍ ﹴﺭ ﺃ ﻭ
ﺐ ﻭ ﻋ ﻼ ﺑﹺﻮﻻﻳ ﺔ ﺃﻭ ﺗ ﻐﱡﻠ ﹴ ﺤﻘﻴ ﹺﻖ ﻣﺎ ﻫ ﺪ ﺩ ﺑﹺﻪ ﻋﺎ ﹺﺟ ﹰ ﺍﻹِﻛﺮﺍ ﻩ ﹸﻗ ﺪﺭﺓ ﺍ ﹸﳌ ﹾﻜ ﺮ ﻩ ﻋﻠﻰ ﺗ
ﻚ ﻛﻠﱢﻪ ،ﻭ ﹶﻻ ﻉ ﺫﻟ ﺠ ﺰ ﺑﹺﺪ ﻭ ﻥ ﺍ ﺟﺘﻤﺎ ﹺ ﺤ ﱡﻘ ﻖ ﺍﻟ ﻌ
ﺍ ﺳﺘﻐﺎﺛﹶﺔ ﻭ ﹶﻇﻨ ﻪ ﹶﺃﻧ ﻪ ﹺﺇ ﹾﻥ ﺍ ﻣﺘﻨ ﻊ ﻓ ﻌ ﹸﻞ ﻣﺎ ﺧ ﻮﹶﻓ ﻪ ﹺﺑ ﻪ ﻧﺎﺟﹺﺰﹰﺍ ﻓﹶﻼ ﻳﺘ
ﻕ ﻉ ﻟﻠﻄﻼ ﹺ ﺼ ﺪ ﺍ ﹸﳌ ﹾﻜ ﺮ ﻩ ﺍﻹِﻳﻘﺎ ﻁ ﺍﻟﺘﻮ ﹺﺭﻳ ﹸﺔ ﺑﹶﺄ ﹾﻥ ﻳﻨﻮﻱ ﹶﻏﻴ ﺮ ﺯ ﻭ ﺟﺘ ﻪ ﹶﺃ ﻭ ﻳﻘﹸﻮ ﹸﻝ ﺳ ﺮﹰﺍ ﻋ ﹾﻘﺒ ﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻓﺈﹺﺫﺍ ﹶﻗ ﺸﺘ ﺮ ﹸ ﻳ
ﻚ ﺃﰊ ،ﺃ ﻭ ﻗﺎ ﹶﻝ ﺭﺟ ﹲﻞ ﻚ ﹺﺑ ﹶﻘﺘﻠ ﻚ ﻭﺇﻻ ﹶﻗﺘ ﹾﻠﺘ ﺤ ﻖ ﺍﻟ ﹶﻘ ﻮ ﺩ ﹶﻃﱢﻠ ﻖ ﺯ ﻭ ﺟﺘ
ﺴﺘ ﺤ ﻖ :ﹶﻛﹶﺄ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﻣ ﻭﹶﻗ ﻊ ،ﻛﹶﻤﺎ ﹺﺇﺫﹶﺍ ﹸﺃ ﹾﻛ ﹺﺮ ﻩ ﹺﺑ
ﻕﻙ ﺤﺘﻤ ﹸﻞ ﻇﺎ ﻫ ﺮ ﻩ ﹶﻏﻴ ﺮ ﺍﻟﻄﱠﻼ ﹺ ﻚ ﻏﺪﹰﺍ ﻓﻄﱠﻠ ﻖ ﻓﻴ ﹶﻘ ﻊ ﻓﻴﻬﻤﺎ )ﺏ( ﺻﺮﻳ ﹴﺢ ﻭ ﻫ ﻮ ﻣﺎ ﻻ ﻳ ﻵﺧ ﹴﺮ ﻃﻠﱢﻘﻬﺎ ﺃﻭ ﻷﻗﺘﻠﻨ
ﻑ ﺡ ﹶﺃ ﻭ ﺑ ﻌ ﺪ ﻩ ﻋﻨﻬﺎ ﻭﹺﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ﹺﺮ ﺼ ﻤ ﺔ ﺍﻟﻨﻜﺎ ﹺ ﺤ ﱢﻞ ﻋ ﻉ ﹶﻟ ﻑ ﺃﻧ ﻪ ﻣ ﻮﺿﻮ ﺠﻤﻲ ﻋ ﹺﺮ ﻕ( ﻭﻟ ﻮ ﻣ ﻦ ﻋ ﹺ ﺸﺘ ﻖ ﹶﻃﻼ ﹴ )ﻣ
ﻚ ﻚ ﻭ ﺳ ﺮ ﺣﺘ ﻚ ﻭﻓﺎ ﺭ ﹾﻗﺘ ﺡ( ﻟﺘﻜ ﺮﺭﹺﻫﺎ ﰲ ﺍﻟﻘﹶﺮﺁﻥ ﹶﻛ ﹶﻄﱢﻠ ﹾﻘﺘ ﻕ ﻭﺳﺮﺍ ﻣﻌﻨﺎ ﻩ ﺍ َﻷﺻﻠﻲ ،ﻛﹶﻤﺎ ﺃﻓﹾﱴ ﺑﹺﻪ ﺷﻴﺨﻨﺎ) ،ﻭﻓﺮﺍ
ﺴﺮﺣ ﹲﺔ ﺃﻣﺎ ﻣﺼﺎﺩﺭﻫﺎ ﹶﻓﻜﻨﺎﻳ ﹲﺔ ﺖ ﻃﺎﻟﻖ ﺃﻭ ﻣ ﹶﻄﱠﻠﻘﹶﺔ ،ﺑﺘﺸﺪﻳﺪ ﺍﻟﻼﻡ ،ﺍﳌﻔﺘﻮﺣﺔ ﻭﻣﻔﺎﺭﹺﻗ ﹲﺔ ﻭ ﻣ ﺃﻭ ﺯﻭﺟﱵ ،ﻭﻛﺄﻧ
ﺡ.ﻕ ﺃﻭ ﺳﺮﺍ ﻕ ﺃﻭ ﻓﺮﺍ ﺖ ﻃﻼ ﻛﹶﺄﻧ
ﺖ ﻭﻣﺒﺘﺪﹲﺃ ﻣﻊ ﳓﻮ ﻃﹶﺎﻟﻖ ﹶﻓﻠﹶﻮ ﻧﻮﻯ ﹶﺃ ﺣ ﺪﻫﻤﺎ ﱂ ﻳﻮ ْﺀﱢﺛ ﺮ ﻛﻤﺎ ﻟﻮ ﻁ ﺫﹶﻛﺮ ﻣﻔﹾﻌﻮ ﹴﻝ ﻣﻊ ﳓ ﹺﻮ ﹶﻃﱠﻠ ﹾﻘ ﺸﺘﺮ ﹸ ﻭﻳ
ﻚ ﻆ ﻃﺎﻟ ﹴﻖ ﺇﻻ ﺇﻥ ﺳﺒ ﻖ ﺫ ﹾﻛﺮﻫﺎ ﻓﻲ ﺳﺆﺍ ﹴﻝ ﰲ ﳓﻮ ﻃﱢﻠ ﻖ ﺍﻣﺮﹶﺃﺗ ﻱ ﹶﻟ ﹾﻔ ﺖ ﺃﻭ ﺍﻣﺮﹶﺃﺗﻲ ﻭﻧ ﻮ ﻗﺎﻝ :ﻃﺎﻟ ﻖ ﻭﻧﻮﻯ ﺃﻧ
ﺖ ﻭﱂ ﺗ ﹸﻘ ﹾﻞ :ﻧﻔﹾﺴﻲ ﹶﻓﻴ ﹶﻘ ﻊ ﻓﻴﻬﹺﻤﺎ ﻚ ﻓﻘﺎﻟﺖ :ﹶﻃﱠﻠ ﹾﻘ ﺴ ﺽ ﹺﺇﹶﻟﻴﻬﺎ ﺑﹺﻄﻠﱢﻘﻲ ﻧ ﹾﻔ ﺖ ﺑﹺﻼ ﻣﻔﹾﻌﻮ ﹴﻝ ﺃﻭ ﹶﻓ ﻮ ﻓﹶﻘﺎﻝ :ﹶﻃﱠﻠ ﹾﻘ
ﺐ ﻭﺗﺮ ﺟ ﻤ ﹸﺔ ﺻﺎ ﺣﺒﻴﻪ ﺻﺮﻳ ﺢ
ﻕ ﺻﺮﻳﺢ ﻋﻠﻰ ﺍ ﹶﳌ ﹾﺬ ﻫ ﹺ
ﺠ ﻤﻴﺔ ﻓﺘ ﺮ ﺟ ﻤ ﹸﺔ ﺍﻟﻄﻼ
ﺸﺘ ﻖ ﻣﺎ ﹸﺫ ﻛ ﺮ ﺑﺎﻟ ﻌ
ﻱ ﻣ
)ﻭﺗ ﺮ ﺟ ﻤﺘ ﻪ( ﺃ
176
ﻚ ﻭﹶﺃ ﻭﹶﻗﻌﺖ( ﺃ ﻭ
ﺖ )ﻃﹶﻼﻗ
ﺖ( ﺃﻭ ﹸﻗ ﹾﻠ ﳉ ﺰ ﹺﻡ ﺑﻪ )ﻭ( ﻣﻨﻪ )ﹶﺃ ﻋ ﹶﻄﻴ
ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘﻤﺪ ،ﻭﻧ ﹶﻘ ﹶﻞ ﺍﻷﺫﺭﻋﻲ ﻋﻦ ﲨﻊ ﺍ ﹶ
ﻚﻕ ﻭﹶﻟ ﺖ ﻃﹶﻼ ﻕ( ﺃﻭ ﹶﻃﻼﻗﻲ ﻭﻳﺎ ﻃﺎﻟ ﻖ ﻭﻳﺎ ﻣ ﹶﻄﻠﱠﻘﺔ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻼﻡ ﻻ ﺃﻧ ﻚ ﺍﻟﻄﱠﻼ
ﺖ ) ﻋﹶﻠﻴ
ﺿ ﻌ
ﺖ ﺃ ﻭ ﻭ ﹶﺃﹾﻟ ﹶﻘﻴ
ﻚ ﻓﻴﻤﺎ ﺍﺳﺘﻈﻬﺮ ﺷﻴﺨﻨﺎ ﻷﻥ ﻚ ﺃﻭ ﹶﻓ ﻬ ﻮ ﻃﹶﻼﹸﻗ ﺖ ﻛﹶﺬﺍ ﻓﻔﻴﻪ ﻃﻼﹸﻗ ﻕ ﺑﻞ ﳘﺎ ﻛﻨﺎﻳﺘﺎ ﹾﻥ :ﻛﺈﹺﻥ ﻓﻌﻠ ﺍﻟﻄﱠﻼ
ﳋ ﹶﻄﹺﺈ ﰲ
ﻀ ﺮ ﺍﳋﹶﻄﹸﺄ ﰲ ﺍﻟﺼﻴ ﻐ ﺔ ﺇﺫﺍ ﱂ ﳜ ﱡﻞ ﺑﺎﳌﻌﲎ ﻛﹶﺎ ﹶ ﺴﺘ ﻌﻤﻞ ﰲ ﺍﻟﻌﻴ ﹺﻦ ﺇﻻ ﺗﻮﺳﻌﺎﹰ ،ﻭﻻ ﻳ ﺍﳌﺼﺪﺭ ﻻ ﻳ
ﺏ.
ﺍﻹِﻋﺮﺍ ﹺ
ﺖ ﹶﻟ ﻪ ﹶﻃﻠﱢﻘﲏ ﻓﻘﺎﻝ :ﻫﻲ ﻣﻄﻠﱠﻘﺔ ﻓﻼ ﻳ ﹾﻘﺒﻞ ﺇﺭﺍﺩ ﹸﺓ ﹶﻏﻴﺮﻫﺎ ﻷﻥ ﺗﻘﺪﻡ ﺳﺆﺍﳍﺎ ﻳﺼﺮﻑ ]ﻓﺮﻭﻉ[ :ﻟﻮ ﻗﺎﻟ
ﺖ ﻃﹶﺎﻟ ﻖ ﻭﻫﻲ ﻏﺎﺋﺒﺔ ﺃﻭ ﻫﻲ ﻃﺎﻟ ﻖ ﻭﻫ ﻲ ﻆ ﺇﻟﻴﻬﺎ ،ﻭﻣﻦ ﹸﺛ ﻢ ﻟﻮ ﱂ ﻳﺘﻘﺪﻡ ﳍﺎ ﺫﻛﹾﺮ ﺭﺟﻊ ﻟﻨﻴﺘﻪ ﰲ ﳓﻮ ﺃﻧ ﺍﻟﻠﱠﻔ ﹸ
ﻕ ﺍﻧﺘﻬﻰ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻮﻟﻴﻬﺎ ﻚ ﻛﺎﻥ ﺇﻗﺮﺍﺭﹰﺍ ﺑﺎﻟﻄﱠﻼ ﹺ ﺕ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃﱢﻠ ﹶﻘ
ﺣﺎﺿﺮﺓ .ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ :ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻣﺎ ﻛ ﺪ
ﺡ ﻉ ﻧﻜﺎﺣﻪ ﻭﺃﻓﱴ ﺍﺑﻦ ﺍﻟﺼﻼ ﹺ ﺯﻭﺟﻬﺎ ﻓﻤﻘ ﺮ ﺑﺎﻟﻄﻼﻕ ،ﻗﺎﻝ ﺍﳌﺰﺟﺪ :ﻟﻮ ﻗﺎﻝ :ﻫﺬﻩ ﺯﻭﺟ ﹸﺔ ﻓﻼ ﻥ ﺣ ﹶﻜ ﻢ ﺑﺎﺭﺗﻔﺎ ﹺ
ﺝ ﺑﺄﻧﻪ ﺇﻗﺮﺍ ﺭ ﰲ ﺍﻟﻈﺎ ﻫ ﹺﺮ ﺑﺰﻭﺍ ﹺﻝ ﺍﻟ ﺰﻭﺟﻴ ﺔ ﺑﻌﺪ ﻏﹶﻴﺒﺘ ﻪ ﺖ ﻋﻨﻬﺎ ﺳﻨﺔ ﻓﻤﺎ ﺃﻧﺎ ﳍﺎ ﺑﺰﻭ ﹴ ﻓﻴﻤﺎ ﻟﻮ ﻗﺎﻝ ﺭﺟﻞ :ﺇﻥ ﻏﺒ
ﺍﻟﺴﻨ ﺔ ﻓﻠﻬﺎ ﺑ ﻌﺪﻫﺎ ﰒ ﺑ ﻌ ﺪ ﺍﻧﻘﻀﺎ ِﺀ ﻋ ﺪﺗﻬﺎ ﺗﺰﻭﺝ ﻟ ﻐﻴﺮﹺﻩ.
ﺻﺮﹺﳛﺎﹰ ،ﻓﺈﹺﺫﺍ ﻗﺎﻝ: ﻚ ﻣ ﹾﻠﺘﻤﺴﹰﺎ ﺍﻹِﻧﺸﺎﺀَ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ ﺃﻭ ﺇﻱ ﻭﹶﻗ ﻊ ﻭﻛﺎ ﹶﻥ ﺖ ﺯ ﻭ ﺟﺘ
ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻵﺧﺮ :ﺃﻃﱠﻠ ﹶﻘ
ﺴﺘ ﻘﻠﱠﺔ ،ﻓﺎﺣﺘﻤﻠﹶﺖ ﺍﳉﻮﺍﺏ ﻭﺍﻹِﺑﺘﺪﺍﺀ .ﺃﻣﺎ ﻃﻠﻘﺖ ﻓﻘﻂ ﻛﺎ ﹶﻥ ﻛﻨﺎﻳﺔ ﻷﻥ ﻧﻌﻢ ﻣﺘﻌﻴﻨ ﹰﺔ ﻟﻠﺠﻮﺍﺏﹺ ،ﻭﻃﱠﻠﻘﹾﺖ ﻣ
ﺏ ﻭﻳﺪﻳﻦ ﻭﻛﺬﺍ ﻟﻮ ﻕ ﻭﻳ ﹶﻘ ﻊ ﻋﻠﻴ ﻪ ﻇﺎﻫﺮﹰﺍ ﺇﻥ ﹶﻛ ﹶﺬ ﺏ ﺑﻨﻌﻢ ﻓﹺﺈﻗﹾﺮﺍ ﺭ ﺑﺎﻟﻄﱠﻼ ﹺ ﺨﺒﹺﺮﹰﺍ ﻓﺄﺟﺎ ﺴﺘ
ﺇﺫﺍ ﻗﺎ ﹶﻝ ﹶﻟ ﻪ ﺫﻟﻚ ﻣ
ﻕ ﺑﻴﻤﻴﹺﻨ ﻪ ﻻﺣﺘﻤﺎﻟﻪ ،ﻭﻟﹶﻮ ﻗﻴﻞ :ﳌﻄﱢﻠ ﹴﻖ ﺻ ﺪ ﺖ ﺿﻴﹰﺎ ﻭﺭﺍ ﺟ ﻌ ﺕ ﻃﹶﻼﻗﹰﺎ ﻣﺎ ﺟ ﹺﻬ ﹶﻞ ﺣﺎ ﹶﻝ ﺍﻟﺴﺆﺍ ﹺﻝ .ﻓﺈﹺﻥ ﻗﺎﻝ :ﺃﺭ ﺩ
ﺏ ﻭﺍ ِﻹﺑﺘﺪﺍﺀِ، ﺤﺘ ﻤ ﹲﻞ ﻟﻠﺠﻮﺍ ﹺ ﺖ ﻣ ﻕ ﺑﻴﻤﻴﹺﻨ ﻪ َﻷ ﱠﻥ ﹶﻃﱠﻠ ﹾﻘ
ﺖ ﻭﺃﺭﺍ ﺩ ﻭﺍﺣﺪ ﹰﺓ ﺻ ﺪ ﻚ ﺛﹶﻼﺛﺎﹰ؟ ﻓﻘﺎﻝ ﻃﹶﻠ ﹾﻘ ﺖ ﺯ ﻭ ﺟﺘ ﹶﺃ ﹶﻃﱠﻠ ﹾﻘ
ﻚ ﻃﺎﻟ ﻖ ﻚ ﻭﱂ ﻳﻨ ﹺﻮ ﻋﺪﺩﹰﺍ ﻓﻮﺍ ﺣﺪﺓ ﻭﻟﻮ ﻗﺎﻝ ﻷﻡ ﺯ ﻭ ﺟﺘ ﻪ :ﺍﺑﻨﺘ ﻭ ﻣ ﻦ ﹸﺛ ﻢ ﹶﻟ ﻮ ﻗﺎﻟﺖ :ﹶﻃﱠﻠﻘﹶﲏ ﺛﻼﺛﹰﺎ ﻓﻘﺎﻝ ﹶﻃﱠﻠ ﹾﻘﺘ
ﺕﺼ ﺪ ﺻﺪﻕ ﺑﻴﻤﻨﻪ ،ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻟ ﺰ ﻭ ﺟﺘﻪ :ﻭﺃ ﺟﻨﹺﺒﻴﺔ ﺇﹺﺣﺪﺍﻛﹸﻤﺎ ﻃﺎﻟ ﻖ ﻭﻗﹶﺎﻝ :ﹶﻗ ﺕ ﺑﻨﺘﻬﺎ ﺍﻷﺧﺮﻯ ﻭﻗﺎﻝ :ﺃﺭﺩ
ﺼﺤﺖ ﺇﹺﺭﺍﺩﺗﻬﺎ ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻗﺎﻝ :ﺯﻳﻨﺐ ﻃﺎﻟﻖ ﻭﺍﺳﻢ ﺯﻭﺟﺘ ﻪ ﺯﻳﻨﺐ ﻆ ﺑﻴﻨﻬﻤﺎ ﹶﻓ
ﺍ َﻷ ﺟﻨﺒﻴﺔ ﻟﺘﺮ ﺩ ﺩ ﺍﻟﻠﱠﻔ
ﻕ ﻓﻼﻧ ﹶﺔ ﺑﺎﻟﺘﺎﺀ ﺃﻭ ﺖ ﺗﻼ ﹴ ﻭﻗﺼ ﺪ ﺃﺟﻨﺒﻴﺔ ﺍﲰﻬﺎ ﺯﻳﻨﺐ ﻓﻼ ﻳﻘﺒﻞ ﻗﻮﻟ ﻪ ﻇﺎﻫﺮﹰﺍ ﺑﻞ ﻳﺪﻳﻦ ﻭﻟﻮ ﻗﺎﻝ ﻋﺎ ﻣ ﻲ ﺃﻋﻄﻴ
ﻃﹶﻼﻛﻬﺎ ﺑﺎﻟﻜﺎﻑ ﺃﻭ ﺩﻻﻗﻬﺎ ﺑﺎﻟﺪﺍﻝ ﻭﻗﻊ ﺑﻪ ﺍﻟﻄﱠﻼﻕ ﻭﻛﺎ ﹶﻥ ﺻﺮﳛﹰﺎ ﰲ ﺣ ﱢﻘ ﻪ ﺇﻥ ﱂ ﻳﻄﺎ ﹺﻭﻋﻪ ﻟﺴﺎﻧﻪ ﺇﻻ
ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﱠﻠﻔﹾﻆ ﺍ ﹸﳌﺒ ﺪﻝ ﺃﻭ ﻛﺎﻥ ﳑﻦ ﹸﻟ ﻐﺘﻪ ﻛﺬﻟﻚ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﳉﻼﻝ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺍ ﻋﺘ ﻤ ﺪ ﻩ ﺟ ﻤ ﻊ
ﺻ ﹲﻞ ﰲ ﺍﻟﻠﻐﺔ. ﻣﺘﹶﺄﺧﺮﻭﻥ ،ﻭﺃﻓﹾﱴ ﺑﻪ ﺟ ﻤ ﻊ ﻣﻦ ﻣﺸﺎﳜﻨﺎ ،ﻭﺇﻻ ﻓﻬﻮ ﻛﻨﺎﻳﺔ ﻷﻥ ﺫﻟﻚ ﺍﻹِﺑﺪﺍ ﹸﻝ ﻟ ﻪ ﺃ
ﻉ ﺍﻟﻄﱠﻼﻕ ) ﻣ ﹶﻘﺘ ﹺﺮﻧ ﹲﺔ ﻕ ﻭﻏﲑﻩ ﺇﻥ ﻛﺎﻧﺖ )ﻣﻊ ﻧﻴ ﺔ( ﻹِﻳﻘﺎ ﹺ ﺤﺘ ﻤ ﹸﻞ ﺍﻟﻄﻼ )ﻭ( ﻳﻘ ﻊ )ﺑﹺﻜﻨﺎﻳﺔ( ﻭﻫﻲ ﻣﺎ ﻳ
ﻱ ﺍﻟﻜﻨﺎﻳﺔ ﻭﺗﻌﺒﲑﻱ ﲟﻘﺘﺮﻧ ﺔ ﺑﹶﺄ ﻭﻟﻬﺎ ﻫ ﻮ ﻣﺎ ﺭﺟﺤﻪ ﻛﺜﲑﻭﻥﹶ ،ﻭﺍ ﻋﺘ ﻤ ﺪ ﻩ ﺍ َﻷ ﺳﻨﻮﻱ ﻭﺍﻟﺸﻴ ﺦ ﺯﻛﺮﻳﺎ ﺑﹶﺄ ﻭﻟﻬﺎ( ﺃ
ﺖ ﻆ ﻭﻟ ﻮ ﻵ ﺧ ﹺﺮ ﻩ ﻭﻫﻲ )ﻛﺄﻧ ﺾ ﺍﻟﻠ ﹾﻔ ﺻ ﹺﻞ ﺍﻟﺮﻭﺿ ﺔ ﺍﻹِﻛﺘﻔﺎ َﺀ ﺑﺎﳌﻘﺎﺭﻧ ﺔ ﻟﺒﻌ ﹺ ﲔ ﻭﺭﺟﺢ ﰲ ﺃ ﺠ ﻤ ﹴﻊ ﻣﺤﻘﹼﻘ ﺗﺒﻌﹰﺎ ﻟ
ﻚ ﺃﻭ ﺣﻼ ﹸﻝ ﺍﷲ ﻋﻠﻲ ﺣﺮﺍ ﻡ ﻭﻟﻮ ﺗﻌﺎﺭﻓﻮ ﻩ ﻃﹶﻼﻗﹰﺎ ﺧﻼﻓﹰﺎ ﻟﻠﺮﺍﻓﻌﻲ ﻭﻟﻮ ﻧﻮﻯ ﺗﺤﺮ ﱘ
ﻋﻠﻲ ﺣﺮﺍﻡ( ﺃﻭ ﺣﺮ ﻣﺘ
177
ﺏ ﺃﻭ ﲔ ﻭﺇ ﹾﻥ ﱂ ﻳ ﹶﻄ ﹾﺄ .ﻭﻟﻮ ﻗﺎﻝ :ﻫﺬﺍ ﺍﻟﺜ ﻮ ﺤﺮﻡ ،ﻭﻋﻠﻴﻪ ﻣﹶﺜ ﹸﻞ ﹶﻛﻔﹶﺎ ﺭ ﺓ ﻳ ﻤ ﹴ ﻋﻴﻨﻬﺎ ﺃﻭ ﳓﻮ ﹶﻓ ﺮﺟﹺﻬﺎ ﺃﻭ ﻭ ﹾﻃﺌﻬﺎ ﱂ ﺗ
ﻱ ﻣ ﻦ ﺍﻟﺰﻭﺝ ﻓﹶﻌﻴﹶﻠ ﹰﺔ ﹺﺑ ﻤ ﻌﻨﻰ ﻓﹶﺎ ﻋﹶﻠ ﹶﺔ ﺃﻭ ﺑﺮﹺﻳﹶﺌ ﺔ ﻣﻨ ﻪ ﺖ ) ﺧﻠﻴﺔ( ﺃ ﺍﻟﻄﱠﻌﺎ ﻡ ﺣﺮﺍ ﻡ ﻋﻠ ﻲ ﻓﻠﻐ ﻮ ﻻ ﺷﻲ َﺀ ﻓﻴﻪ )ﻭ( ﺃﻧ
ﺖ ) ﹶﻛﹸﺄﻣﻲ( ﺃﻭ ﹺﺑﻨﱵ ﻚ )ﻭ( ﹶﺃﻧ ﻒ ﺍﻟﻼﻡ ﺃﻭ ﺃﻃﹾﻠ ﹾﻘﺘ ﺖ ) ﺣﺮﺓ( ﻭ ﻣ ﹶﻄﻠﱠﻘﺔ ﺑﺘﺨﻔﻴ )ﻭﺑﺎﺋ ﻦ( ﺃﻱ ﻣﻔﺎ ﹺﺭﻗﹶﺔ) ،ﻭ( ﻛﺄﻧ
ﺴﺐﹺ) ،ﻭ( ﻙ )ﹾﺃ ﻋﺘ ﹾﻘﺘﻚ ﺃﻭ ﺃﺧﱵ )ﻭ( ﻙ )ﹺﺑﻨﱵ( ﳌﻤﻜﻨﺔ ﻛﻮﺎ ﹺﺑﻨﺘ ﻪ ﺑﺎ ﺣﺘﻤﺎ ﹺﻝ ﺍﻟﺴﻦ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻠﻮ ﻣ ﹸﺔ ﺍﻟﻨ
ﺖ ﻣﻨﻪ ﺃﻭ ﻚ ﻣ ﻊ ﻓﹸﻼﻧ ﺔ ﻭﻗ ﺪ ﹸﻃﱢﻠ ﹾﻘ ﻚ( ﺃﻱ ﻟﻸﺯﻭﺍﺝﹺ ،ﻭﺃ ﺷ ﺮ ﹾﻛﺘ ﻚ ﻭﺃ ﺣﹶﻠ ﹾﻠﺘ
ﺖ ﻧﹺﻜﺎﺣﻚ )ﻭﹶﺃ ﺯﹾﻟﺘ
ﻚ( ﻭﹶﻗ ﱠﻄ ﻌ
ﻭﺗ ﺮ ﹾﻛﺘ
ﺖ ﺣﻼ ﹲﻝ ﻟﻐﻴﺮﻱ ﲞﻼﻑ ﻗﻮﻟﻪ ﻟﻠﻮﱄ :ﺯﻭﺟﻬﺎ ﻓﺈﹺﻧﻪ ﺻﺮﻳﺢ ﻚ ﻭﺃﻧ ﻣ ﻦ ﹶﻏﻴﺮ ﻩ )ﻭ( ﻙ )ﺗﺰﻭﺟﻲ( ﺃﻱ ﻷﱐ ﹶﻃﱠﻠ ﹾﻘﺘ
ﻼﹶﻗﻚ ،ﻭﻻ ﺣﺎ ﺟ ﹶﺔ ﻚ )ﻭ( ﻙ )ﺧﺬﻱ ﹶﻃ ﹶ ﻚ ﻭﻭﺩﻋﻴﲏ ﻣﻦ ﺍﻟﻮﺩﺍﻉ :ﺃﻱ ﻷﱐ ﹶﻃﱠﻠ ﹾﻘﺘ )ﻭﺍﻋﺘﺪﻱ( ﺃﻱ ﻷَﱐ ﹶﻃﱠﻠ ﹾﻘﺘ
ﺐ ﺖ ﺯ ﻭﺟﱵ ﺇﻥ ﱂ ﻳﻘﻊ ﰲ ﺟﻮﺍﺏ ﺩﻋﻮﻯ ،ﻭﺇﻻ ﻓﺈﹺﻗﺮﺍﺭ )ﻭ( ﻙ ) ﹶﺫ ﻫ ﺴ ﻚ( ﺃﻱ ﻷﱐ ﹶﻃﱠﻠ ﹾﻘﺘﻚ ﻭﻟ ﱄ ﻓﻴ
ﻉ ﻭﹶﻗﻊ، ﻚ ﻭﺍ ﺣ ﺪ( ﻭﺛﹾﻨﺘﺎ ﻥ ﻓﹺﺈ ﹾﻥ ﻗﹶﺼ ﺪ ﺑﻪ ﺍﻹِﻳﻘﺎ ﺖ ﻛﹶﺬﺍ )ﻭ( ﻙ )ﻃﹶﻼﹸﻗ ﻚ( ﺇ ﹾﻥ ﹶﻓ ﻌ ﹾﻠ ﻂ ﻃﹶﻼﹸﻗ ﻚ ﺃﻭ ﺳ ﹶﻘ ﹶ ﻃﹶﻼﹸﻗ
ﻭﺇﹺﻻ ﻓﻼ ،ﻭﻛﻠﻚ ﺍﻟﻄﻼﻕ ﺃﻭ ﻃﻠﻘﺔﹰ ،ﻭﻛﺬﺍ ﺳﻼﻡ ﻋﻠﻴﻚ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺻﻼﺡ ،ﻭﻧﻘﻠﻪ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ
ﻚ( ﻓﻼ ﻳ ﹶﻘ ﻊ ﺑ ﻪ ﻚ ﺃﻭ ﺣ ﹾﻜ ﻤ ﺖ ) ﹶﻛﻠﻤﺘ ﺺ ﻭﻻ ﻗﻠﺖ( ﺃﻭ ﹶﺃ ﻋ ﹶﻄﻴ ﺐ ﺃﻭ ﻧ ﹾﻘ ﻚ ﻋﻴ ﺍﳌﻨﻬﺎﺝ) ،ﻻ( ﻣﻨﻬﺎ ) ﹶﻛﻄﹶﻼﹸﻗ
ﻒ ﻭﻻ ﹶﺃﹶﺛ ﹴﺮ ﺴ ﻕ ﺑﻼ ﺗﻌ ﺕ ﺍﻟﱵ ﹾﲢﺘ ﻤ ﹸﻞ ﺍﻟﻄﱠﻼ ﺖ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺎ ﺴ ﻕ ﻷﻧﻬﺎ ﻟﻴ ﻆ ﺍﻟﻄﱠﻼ ﻕ ﻭﺇﹺ ﹾﻥ ﻧﻮﻯ ﺎ ﺍ ﹸﳌﺘﹶﻠ ﱢﻔ ﹸﻼﺍﻟ ﹶﻄ ﹶ
ﻆ ﺾ ﺍﻟ ﹸﻘ ﹾﻄﺮﹺ ،ﻛﻤﺎ ﺃﻓﱴ ﺑ ﻪ ﺟ ﻤ ﻊ ﻣﻦ ﻣﺤﻘﱢﻘﻲ ﻣﺸﺎﻳ ﹺﺦ ﻋﺼﺮﻧﺎ ،ﻭﻟﻮ ﻧﻄﻖ ﺑﻠﻔ ﹶ ﻻ ﺷﺘﻬﺎﺭﹺﻫﺎ ﰲ ﺍﻟﻄﻼﻕﹺ ﰲ ﺑﻌ ﹺ
ﺖ ﺯ ﻭ ﺟﺘﻚ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ ﻇﺎﻧﹰﺎ ﻕ ﻓﻘﺎﻝ ﻟﻪ ﺍﻵﺧﺮ :ﻣﺴﺘﺨﱪﹰﺍ ﺃ ﹶﻃﻠﱠﻘ ﻣﻦ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻠﻐﺎﺓ ﻋﻨﺪ ﺇﺭﺍﺩ ﺓ ﺍﻟﻔﺮﺍ ﹺ
ﻆ ﺍﻷﻭ ﹺﻝ ﱂ ﻳﻘﻊ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴﺨﻨﺎ. ﻉ ﺍﻟﻄﱠﻼﻕ ﺑﺎﻟﻠﻔ ﻭﻗﻮ
ﺖ ﻃﺎﻟ ﻖ ﺖ ﺑ ﻪ ﺛﻼﺛﹰﺎ ﻓﻘﺎﻝ ﳍﺎ :ﺃﻧ ﺖ ﻋﻠ ﻲ ﺣﺮﺍ ﻡ ﻭﻇﻦ ﺃﺎ ﹸﻃﱢﻠ ﹶﻘ )ﻭﺳﺌﻞ( ﺍﻟﺒﻠﻘﻴﲏ ﻋﻤﺎ ﻟ ﻮ ﻗﺎﻝ ﳍﺎ :ﺃﻧ
ﺙ ﺑﹺﺎﻟ ﻌﺒﺎﺭ ﺓ ﺍﻷﻭﱃ) .ﻓﺄﺟﺎﺏ( ﹺﺑﹶﺄﻧ ﻪ ﻻ ﻳ ﹶﻘ ﻊ ﻋﹶﻠﻴ ﻪ ﻃﻼﻕ ،ﲟﺎ ﺃﺧﺒﺮ ﺑ ﻪ ﺛﺎﻧﹺﻴﹰﺎ ﻋﻠﻰ ﺍﻟ ﱠﻈ ﻦ ﻉ ﺍﻟﺜﱠﻼ ﹶ ﺛﹶﻼﺛﹰﺎ ﻇﺎﻧﹰﺎ ﻭﻗﻮ
ﺸ ﹺﻬ ﺪ ﻋﻠﻴﻪ.ﺻ ﺪﻗﹶﻪ ﺃﻥ ﻻ ﻳ ﺍﳌﹶﺬﻛﻮ ﹺﺭ .ﺍﻩ .ﻭﻳﺠﻮ ﺯ ﻟ ﻤ ﻦ ﻇ ﻦ
ﻆ ﺣﺎ ﹶﻝ ﺍﻟﻜﺘﺎﺑ ﺔ ﺃ ﻭ ﻕ ﹶﻓﹶﻠ ﻐ ﻮ ﻣﺎ ﱂ ﻳﺘﻠﻔ ﹾ ﻉ ﺍﻟﻄﹶﻼ ﹺ ﻕ ﺃﻭ ﻛﻨﺎﻳﺘ ﻪ ﻭﱂ ﻳﻨﻮ ﺇﻳﻘﺎ ﺐ ﺻﺮﻳ ﺢ ﻃﹶﻼ ﹴ ]ﻓﺮﻉ[ :ﻟﻮ ﻛﺘ
ﺤ ﻖ ﺍﻟﻜﻨﺎﻳ ﹶﺔ ﺏ ﻻ ﺍﻟﻄﱠﻼﻕ ﻹِﺣﺘﻤﺎﻟﻪ ،ﻭﻻ ﻳﻠ ﺕ ﻗﺮﺍ َﺀ ﹶﺓ ﺍﳌﻜﺘﻮ ﹺﺑ ﻌﺪﻫﺎ ﹺﺑﺼﺮﻳﺢ ﻣﺎ ﹶﻛﺘﺒ ﻪ ﻧ ﻌ ﻢ :ﻳﻘﹾﺒﻞ ﻗﻮﻟﻪ ﹶﺃ ﺭ ﺩ
ﺕ ﻓﻴﻪ )ﻭﺻﺪﻕ ﻣﻨﻜﺮ ﻅ ﺍﻟ ﻜﻨﺎﻳﺎ
ﺾ ﺃﻟﻔﺎ ﺐ ﻭﻻ ﺍ ﺷﺘﻬﺎ ﹺﺭ ﺑﻌ ﻀ ﹴ ﻕ ﻭﻻ ﹶﻗﺮﻳﻨﺔﹶ ﹶﻏ ﺐ ﺍﳌ ﺮﹶﺃ ﹶﺓ ﺍﻟﻄﱠﻼ ﺑﺎﻟﺼﺮﻳﺢ ﹶﻃﹶﻠ
ﻑ ﻧﻴﺔ( ﰲ ﺍﻟﻜﻨﺎﻳﺔ )ﺑﻴﻤﻴﻨﻪ( ﰲ ﺃﻧﻪ ﻣﺎ ﻧﻮﻯ ﺎ ﻃﹶﻼﻗﺎﹰ ،ﻓﺎﻟﻘﻮﻝ ﰲ ﺍﻟﻨﻴﺔ :ﺇﺛﹾﺒﺎﺗﹰﺎ ﻭﻧﻔﻴﹰﺎ ﻗﻮﻝ :ﺍﻟﻨﺎﻭﻱ ﺇﺫ ﻻ ﺗ ﻌ ﺮ
ﺻ ﹶﻞ ﺑﻘﺎ َﺀ ﺍﻟ ﻌﺼﻤﺔ. ﻕ ﻷﻥ ﺍﻷ ﻉ ﺍﻟﻄﱠﻼ ﹺ ﺤﻜﹸﻢ ﺑﻮﻗﻮ ﹺ ﺕ ﺃﻭ ﻓﻘ ﺪ ﱂ ﻳ ﺇﻻ ﻣﻨﻪ ،ﻓﺈﹺﻥ ﱂ ﲤ ﻜ ﻦ ﻣﺮﺍ ﺟ ﻌ ﹶﺔ ﹺﻧﻴﺘ ﻪ ﲟﻮ
ﻼ ﻓﻘﺎﻝ :ﺍﺑﺘﺪﺍ ًﺀ ﺃﻭ ﺟﻮﺍﺑﹰﺎ ﻟ ﹶﻄﻠﹶﺒﻬﺎ ﺍﻟﻄﱠﻼﻕ ]ﻓﺮﻭﻉ[ :ﻗﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺏ :ﻣﻦ ﺍﺳﻢ ﺯﻭﺟﺘﻪ ﻓﺎﻃﻤﺔ ﻣﺜ ﹰ
ﺖ ﻃﺎﻟﻖ ﻭﺍﲰﻬﺎ ﻋﻤﺮﺓ ﻃﻠﻘﺖ ﻓﺎﻃﻤﺔ ﻃﺎﻟﻖ ﻭﺃﺭﺍﺩ ﻏﲑﻫﺎ ﱂ ﻳﻘﺒﻞ ،ﻭ ﻣ ﻦ ﻗﺎ ﹶﻝ ﻻ ﻣ ﺮﺃﹶﺗﻪ :ﻳﺎ ﺯﻳﻨﺐ ،ﹶﺃﻧ
ﺖ ﻃﺎﻟﻖ ﻭﺍﺳﻢ ﺯﻭﺟﺘﻪ ﻋﻤﺮﺓ ﱂ ﺗﻄﻠﻖ ،ﻭﻣﻦ ﻗﺎﻝ: ﻟﻺِﺷﺎﺭﺓ ،ﻭﻟﻮ ﺃﺷﺎﺭ ﺇﱃ ﺃﺟﻨﺒﻴﺔ ﻭﻗﺎﻝ :ﻳﺎ ﻋﻤﺮﺓ ﺃﻧ
ﺍﻣﺮﺃﰐ ﻃﺎﻟ ﻖ ﻣﺸﲑﹰﺍ ﻷﺣﺪﻯ ﺍﻣﺮﺃﺗﻴ ﻪ ﻭﺃﺭﺍﺩ ﺍﻷﺧﺮﻯ ﻗﺒﻞ ﺑﻴﻤﻴﻨﻪ ،ﻭﻣﻦ ﻟﻪ ﺯﻭﺟﺘﺎ ﻥ ﺍﺳ ﻢ ﻛ ﱢﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ
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ﺖ ﺯﻳ ﺪ ﻗﺒﻞ .ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺖ ﳏ ﻤ ﺪ ﻭﻋﺮﻑ ﺃﺣﺪﳘﺎ ﺑﺰﻳ ﺪ ﻓﻘﺎﻝ :ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﻃﺎﻟ ﻖ ﻭﻧﻮﻯ ﹺﺑﻨ ﻓﺎﻃﻤﺔ ﺑﻨ
ﺴﹶﺄﹶﻟ ﺔ ﺍﻷﻭﱃ ﺃﻱ ﻇﺎﻫﺮﹰﺍ ﺑﻞ ﻳﺪﻳﻦ .ﻧﻌﻢ :ﻳﺘﺠﻪ ﻗﺒﻮ ﹸﻝ ﺇﺭﺍﺩﺗ ﻪ ﻟ ﻤ ﹶﻄﱠﻠ ﹶﻘ ﺔ ﻟ ﻪ ﺍﲰﻬﺎ ﻓﺎﻃﻤﺔ ﺷﻴﺨﻨﺎ :ﹾﱂ ﻳﻘﹶﺒ ﹾﻞ ﰲ ﺍﳌ
ﺖ ﳏﻤﺪ ﻃﻠﻘﺖ ﻷﻧﻪ ﻻ ﻳﻀ ﺮ ﺍﳋﻄﺄ ﻓﻲ ﺖ ﳏﻤﺪ ﻃﺎﻟﻖ ﻭﺯﻭ ﺟﺘﻪ ﺧﺪﳚ ﹲﺔ ﺑﻨ ﺍﻩ .ﻭﻟﻮ ﻗﺎﻝ :ﺯﻭﺟﱵ ﻋﺎﺋﺸﺔ ﺑﻨ
ﺤﺘﻤﻞ ﺍﻟﺘﻮﻛﻴﻞ ﻓﺈﹺﺫﺍ ﻗﺎﻟﻪ ﳍﺎ: ﻚ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﱂ ﻳﺮﹺﺩ ﺍﻟﺘﻮﻛﻴﻞ ﻳ ﺍﻹِﺳﻢ ﻭﻟﻮ ﻗﺎﻝ ﻹِﺑﻨﻪ ﺍﳌﻜﻠﱠﻒ ﻗﻞ ﻷ ﻣ
ﺤﺘﻤﻞ ﺃﺎ ﺗ ﹶﻄﻠﱠﻖ ﻭﻛﻮﻥ ﺍﻹِﺑﻦ ﳐﱪﹰﺍ ﳍﺎ ﺑﺎﳊﺎﻝ ﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ: ﺖ ﻛﻤﺎ ﺗﻄﻠﱠﻖ ﺑﻪ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺘﻮﻛﻴﻞ ،ﻭﻳ ﹸﻃﱢﻠ ﹾﻘ
ﻭﻣﺪ ﹺﺭ ﻙ ﺍﻟﺘﺮﺩﺩ ﺃ ﹼﻥ ﺍﻷ ﻣ ﺮ ﺑﺎ َﻷ ﻣ ﹺﺮ ﺑﺎﻟﺸﻲﺀ ﺇﻥ ﺟ ﻌ ﹾﻠﻨﺎ ﻩ ﹶﻛﺼﺪﻭ ﹺﺭ ﺍ َﻷ ﻣ ﹺﺮ ﻣﻦ ﺍﻷ ﻭ ﹺﻝ ﻛﺎﻥ ﺍ َﻷ ﻣ ﺮ ﺑﺎﻹِﺧﺒﺎﺭ ﲟ ﹺﱰﹶﻟ ﺔ
ﺴ ﺮ ﻓﹺﺈ ﹾﻥ ﺗﻌ ﱠﺬ ﺭ ﺴﺘ ﹾﻔ ِ
ﺍﻹِﺧﺒﺎ ﹺﺭ ﻣﻦ ﺍﻷﺏ ﻓﻴﻘﻊ ﻭﺇﻻ ﻓﻼ .ﺍﻩ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ :ﻭﺑﺎﳉﻤﻠﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳ
ﻕ ﹶﻻ ﻳ ﹶﻘ ﻊ ﻕ ﹺﺑ ﹶﻘ ﻮﻟ ﻪ :ﺑﻞ ﺑﻘﻮﻝ ﺍ ِﻹﺑ ﻦ ﻷﻣﻪ :ﻷﻥ ﺍﻟﻄﻼ ﺍ ﺳﺘ ﹾﻔﺴﺎ ﺭ ﻩ ﻋﻤﻞﹶ ﺑﺎ ِﻹ ﺣﺘﻤﺎ ﹺﻝ ﺍﻷَﻭ ﹺﻝ ﺣﱴ ﻻ ﻳ ﹶﻘ ﻊ ﺍﻟﻄﻼ
ﻚ ﻭﻧﻮﻯ ﻋ ﺪﹰﺍ( ﺍﹾﺛﻨﺘﲔ ﺃﻭ ﻭﺍﺣﺪﺓ )ﻭﻗ ﻊ ﻣﻨﻮﹺﻱ( ﻭﻟﻮ ﰲ ﻏ ﹺﲑ ﻣ ﻮﻃﹸﻮ َﺀ ﺓ ﻓﹺﺈ ﹾﻥ ﱂ ﻳﻨ ﹺﻮ ﻩ ﺑﹺﺎﻟﺸﻚ) .ﻭﻟﻮ ﻗﺎﻝ :ﹶﻃﱠﻠ ﹾﻘﺘ
ﻉ.ﻅ ﺃﻭ ﺍﳌﻨﻮﹺﻱ ﹶﻓﻴ ﹾﺄ ﺧ ﹶﺬ ﺑﺎﻷﻗﻞ ﻭﻻ ﻳﺨﻔﻰ ﺍﻟ ﻮ ﺭ ﻚ ﰲ ﺍﻟ ﻌ ﺪ ﺩ ﺍﳌﻠﻔﻮ ﻭﻗ ﻊ ﻃ ﹾﻠ ﹶﻘ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻭﻟﻮ ﺷ
ﺾ ﳏﻘﱢﻘﻲ ﻚ ﻭﺍﺣﺪﺓ ﻭﺛﻨﺘﲔ ﻓﻴﻘﻊ ﺑﻪ ﺍﻟﺜﻼﺙ ﻛﻤﺎ ﻫﻮ ﻇﹶﺎﻫﺮ ﻭﺑ ﻪ ﺃﻓﱴ ﺑﻌ ]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎﻝ :ﻃﻠﻘﺘ
ﺡ ﺑ ﻪ ﺍﻟﺸﻴ ﺦ ﺻ ﺮ
ﺖ ﻃﺎﻟ ﻖ ﹶﻃ ﹾﻠ ﹶﻘ ﹰﺔ ﺑﻞ ﹶﻃ ﹾﻠ ﹶﻘﺘﲔ ﻓﻴ ﹶﻘ ﻊ ﺛﻼﺙﹸ ،ﻛﻤﺎ ﺼﺮﹺﻧﺎ .ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻟﻠﻤﺪﺧﻮﻝ ﺎ :ﹶﺃﻧ ﻋﻠﻤﺎ َﺀ ﻋ
ﺖ( ﻓﹸﻼﻧﺔ ﻭﳓﻮﻩ ﻭﹺﺇ ﹾﻥ ﹾﱂ ﻳﻨ ﹺﻮ ﻋﻨ ﺪ ﻕ ﺍﻟ ﻮﻛﻴﻞ( ﰲ ﺍﻟﻄﻼﻕ )ﺑ ﹶﻄﱠﻠ ﹾﻘ ﺯﻛﺮﻳﺎ ﰲ ﺷﺮﺡ ﺍﻟ ﺮﻭﺽ ) ،ﻭﻳ ﹶﻘ ﻊ ﻃﹶﻼ
ﻕ ﺯ ﻭ ﺟﺘﻲ( ﺃﻭ ﻗﺎﻝ ﻟﻪ :ﺭﺡ ﺖ ﺑﻴ ﺪ ﻙ )ﻃﹶﻼ ﺖ( ﺃﹶﻭ ﺟﻌ ﹾﻠ ﻕ ﺃﻧﻪ ﻣ ﹶﻄﹼﻠ ﻖ ﳌﻮﻛﱢﻠﻪ )ﻭﻟﻮ ﻗﺎﻝ ﻵﺧﺮ :ﺃ ﻋﻄﹶﻴ ﺍﻟﻄﱠﻼ ﹺ
ﺼﻞ ﺍﻟﻔﺮﻗﺔ ﻕ ﹺﺑﺘﻄﻠﻴ ﹺﻖ ﺍﻟﻮﻛﻴﻞ ﻻ ﺑﻘﻮﻝ ﺍﻟﺰﻭﺝ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺑﻞ ﲢ ﺑﹺﻄﻼﻗﻬﺎ ﻭﹶﺃ ﻋﻈﹾﻬﺎ )ﻓﻬﻮ ﺗﻮﻛﻴﻞ( ﻳ ﹶﻘ ﻊ ﺍﻟﻄﻼ
ﻚ ﻭﻻ ﺖ ﻓﻼﻧﺔ ﻻ ﺑﹺﺈﻋﻼﻣﻬﺎ ﺍﳋﱪ ﺑﺄﻥ ﻓﻼﻧﹰﺎ ﺃ ﺭﺳﻞ ﺑﻴﺪﻱ ﻃﻼﹶﻗ ﻣﻦ ﺣﲔ ﻗﻮﻝ ﺍﻟﻮﻛﻴﻞ :ﻣﱴ ﺷﺎﺀ ﻃﱠﻠ ﹾﻘ
ﻚ ﹶﻃﱠﻠﻖ ،ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻪ :ﻻ ﺗ ﻌﻄﻪ ﺇﻻ ﰲ ﻳﻮﻡ ﻛﺬﺍ ﻓﻴ ﹶﻄﱢﻠ ﻖ ﰲ ﺍﻟﻴﻮ ﹺﻡ ﺍﻟﺬﻱ ﻋﻴﻨ ﻪ ﺃﻭ ﺑ ﻌﺪﻩ ﻻ ﺑﺈﹺﻋﻼﻣﻬﺎ ﺃﻥ ﺯ ﻭ ﺟ
ﻚﺴ ﺼ ﺪ ﺍﻟﺘﻘﹾﻴﻴ ﺪ ﺑﻴﻮ ﹴﻡ ﹶﻃﱠﻠ ﻖ ﻓﻴﻪ ﻻ ﺑﻌﺪﻩ) .ﻭﻟﻮ ﻗﺎﻝ ﳍﺎ( ﺃﻱ ﺍﻟ ﺰ ﻭﺟﺔ ﺍ ﹸﳌ ﹶﻜﻠﱠﻔﺔ ﻣﻨﺠﺰﹰﺍ ) ﹶﻃﻠﱢﻘﻲ ﻧ ﹾﻔ ِ ﹶﻗﺒﹶﻠﻪ ،ﰒ ﺇﻥ ﹶﻗ
ﺚ ﺃﻥ ﻣﻨ ﻪ ﻗﻮﻟﻪ :ﹶﻃﻠﱢﻘﻴﲏ ﻓﻘﺎﻟﺖ :ﺃﻧﺖ ﻃﺎﻟ ﻖ ﺛﻼﺛﺎﹰ، ﺤ ﹶﻚ ﻭﺑ
ﻕ ﻻ ﺗﻮﻛﻴ ﹲﻞ ﺑﺬﻟ ﻚ( ﻟﻠﻄﱠﻼ ﹺ ﺖ ﹶﻓ ﻬ ﻮ ﺗ ﻤﻠﻴ
ﺇﻥ ﺷﹾﺌ
ﺝ ﹺﺑﺘﻘﹾﻴﻴﺪﻱ ﺑﺎﳌﹸﻜﻠﱠﻔﺔ ﻏﲑﻫﺎ ﻟﻔﹶﺴﺎ ﺩ ﻋﺒﺎ ﺭﺗﻬﺎ، ﺖ ﻭﺇﻻ ﻓﻼ .ﻭﺧﺮ ﺾ ﺇﻟﻴﻬﺎ ﹶﻃﻠﹼﻘ ﻟﻜﻨﻪ ﻛﻨﺎﻳﺔ ،ﻓﺈﹺﻥ ﻧﻮﻯ ﺍﻟﺘﻔﻮﻳ
ﻉﻚ )ﻓﻴﺸﺘﺮﻁ( ﻟﻮﻗﻮ ﹺ ﻚ ﻟﹶﻐﺎ ،ﻭﺇﺫﺍ ﻗﹸﻠﻨﺎ ﺃﻧﻪ ﲤﻠﻴ ﺴ
ﻭﹺﺑ ﻤﻨﺠ ﹺﺰ ﺍﳌﹸﻌﻠﱠﻖ ،ﻓﻠﻮ ﻗﺎﻝ :ﺇﺫﺍ ﺟﺎﺀَ ﺭﻣﻀﺎ ﹸﻥ ﻓ ﹶﻄﻠﱢﻘﻲ ﻧﻔ
ﻀ ﻪ ﻭﺇﻳﻘﺎﻋﻬﺎ ﻧﻌﻢ ،ﻟﻮ ﺽ ﺇﻟﻴﻬﺎ )ﺗﻄﻠﻴﻘﹶﻬﺎ( ﻭﻟﻮ ﺑﻜﻨﺎﻳ ﺔ )ﻓﻮﺭﹰﺍ( ﺑﺄﻥ ﻻ ﻳﺘﺨﱠﻠﻞ ﻓﺎﺻ ﹲﻞ ﺑﲔ ﺗﻔﻮﻳ ﻕ ﺍﳌﻔ ﻮ ﹺ ﺍﻟﻄﱠﻼ ﹺ
ﺼ ﹲﻞ ﻳﺴﲑ ﺖ ﻭﹶﻗ ﻊ ﻷﻧﻪ ﹶﻓ ﻚ ﻓﻘﺎﻟﺖ :ﻛﻴﻒ ﻳﻜﻮﻥ ﺗﻄﹾﻠﻴ ﻖ ﻧﻔﺴﻲ؟ ﰒ ﻗﺎﻟﺖ :ﹶﻃﱠﻠ ﹾﻘ ﺴ ﻗﺎﻝ :ﻃﻠﱠﻘﻲ ﻧ ﹾﻔ
ﺖ ﻓﻘﻂ ﻻ ﹺﺑ ﹶﻘﹺﺒ ﹾﻠﺖ ،ﻭﻗﺎﻝ ﺑ ﻌﻀﻬﻢ :ﻛﻤﺨﺘﺼﺮﻱ ﺍﻟﺮﻭﺿﺔ ﻻ ﻳﺸﺘﺮﻁ ﺍﻟﻔﻮﺭ ﰲ )ﺑﻄﻠﻘﺖ( ﻧﻔﹾﺴﻲ ﺃﻭ ﻃﹶﻠ ﹾﻘ
ﺖ ﹶﻓﺘ ﹶﻄﱢﻠ ﻖ ﻣﱴ ﺷﺎﺀﺕ .ﻭﺟﺰﻡ ﺑﻪ ﺻﺎﺣﺒﺎ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﻜﻔﺎﻳﺔ ،ﻟﻜﻦ ﺍﳌﻌﺘﻤﺪ ،ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﻧﻪ ﻣﱴ ﺷﹾﺌ
ﻉ ﻗﺒﻞ ﺗﻄﻠﻴﻘﻬﺎ ﻛﺴﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ. ﻳﺸﺘﺮﻁ ﺍﻟﻔﻮﺭﻳﺔ ﻭﺇﻥ ﺃﺗﻰ ﺑﻨﺤ ﹺﻮ ﻣﱴ ،ﻭﳚﻮ ﺯ ﻟ ﻪ ﺍﻟﺮﺟﻮ
179
ﻉ ﻓﻴﻪ ﻗﺒﻞ ﻭﺟﻮ ﺩ ﺍﻟﺼﻔﺔ .ﻭﻻ ﻕ ﻛﺎﻟﻌﺘﻖ ﺑﺎﻟﺸﺮﻭﻁ ﻭﻻ ﻳﺠﻮ ﺯ ﺍﻟﺮﺟﻮ ]ﻓﺎﺋﺪﺓ[ :ﻳﺠﻮ ﺯ ﺗﻌﻠﻴ ﻖ ﺍﻟﻄﱠﻼ ﹺ
ﻼ ﺑﺄﻧﻪ ﺍﳌﻌﻠﱠﻖ ﻋﻠﻴﻪ ﱂ ﺗﻄﻠﱠﻖ.ﻁ .ﻭﻟﻮ ﻋﻠﱠﻘﻪ ﺑﹺﻔ ﻌﻠ ﻪ ﺷﻴﺌﹰﺎ ﹶﻓ ﹶﻔ ﻌﹶﻠ ﻪ ﻧﺎﺳﻴﹰﺎ ﻟﻠﺘﻌﻠﱡﻖ ﺃﻭ ﺟﹺﺎﻫ ﹰ ﺸ ﺮ
ﻳﻘﻊ ﻗﺒﻞ ﻭﺟﻮ ﺩ ﺍﻟ
ﺖ ﺫﻟﻚ ،ﻭﺇﻻ ﺻﺪﻗﹶﺖ ﺤﻨﺚ ﺇﻥ ﹶﺛﺒ ﺸﺘﻤﺘﻪ ﹶﻓﻀﺮﺑﻬﺎ ﱂ ﻳ ﺐﻓ ﺏ ﺯ ﻭ ﺟﺘ ﻪ ﹺﺑ ﻐ ﹺﲑ ﹶﺫﻧ ﹴ
ﺿ ﺮ ﹺ
ﻕ ﻋﻠﻰ ﻭﻟﻮ ﻋﱢﻠ ﻖ ﺍﻟﻄﱠﻼ
ﺤﻠﻒ. ﻓﺘ
ﻚ
ﺴ ﻤ ﻊ ﻧ ﹾﻔﺴﻪ ﻭﺃﻥ ﻳﺘﺼﻞ ﺑﺎﻟﻌ ﺪ ﺩ ﺍﳌﻠﻔﻮﻅ :ﻛﻄﻠﱠﻘﺘ
ﻁ ﺃﻥ ﻳ ﺸﺮ ]ﻣﻬﻤﺔ[ :ﳚﻮ ﺯ ﺍ ِﻹ ﺳﺘﺜﹾﻨﺎﺀ ﹺﺑﻨﺤﻮ ﺇﻻ ﹺﺑ
ﺻﺪﻕ ﺖ ﻃﺎﻟ ﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﱂ ﺗ ﹾﻄﹸﻠ ﻖ) .ﻭ ﺛﻼﺛﹰﺎ ﺇﻻ ﺍﺛﻨﺘﲔ ﻓﻴﻘﻊ ﻃﹶﻠﻘﹸﻪ ﺃﻭ ﺇﻻ ﻭﺍﺣﺪ ﹰﺓ ﹶﻓ ﹶﻄﻠﹾﻘﺘﺎ ﻥ ﻭﻟﻮ ﻗﺎﻝ :ﺃﻧ
ﻕ )ﺑﻴﻤﻴﻨﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﰒ ﻗﺮﻳﻨﺔ( ﻆ ﺍﻟﻄﻼ ﹺ ﻕ )ﺃﻭ ﺇﻏﻤﺎ ٍﺀ( ﺣﺎﻟﺘﻪ )ﺃﻭ ﺳﺒ ﻖ ﻟﺴﺎﻥ( ﺇﱃ ﻟ ﹾﻔ ﻣﺪﻋﻲ ﺇﻛﺮﺍ ﻩ( ﻋﻠﻰ ﻃﹶﻼ ﹴ
ﻉ ﰲ ﺩﻋﻮﻯ ﻛﻮﻧﻪ ﻣﻐﺸﻴﹰﺎ ﻋﻠﻴﻪ ﻭﻛﻜﻮ ﻥ ﺻ ﺮ ﹴ
ﺽ ﻭﺍﻋﺘﻴﺎ ﺩ ﻛﺤﺒﺲ ﻭﻏﲑﻩ ﰲ ﺩﻋﻮﻯ ﻛﻮﻧﻪ ﻣﻜﹾﺮﻫﹰﺎ ﻭﻛﻤﺮ ﹴ
ﺼﺪﻕ ﺇﻻ ﺑﻴﻤﻴﻨﻪ. ﺍﲰﻬﺎ ﻃﺎﻟﻌﹰﺎ ﺃﻭ ﻃﺎﻟﺒﹰﺎ ﰲ ﺩﻋﻮﻯ ﺳﺒﻖ ﺍﻟﻠﺴﺎﻥ )ﻭﺇﻻ( ﺗﻜﹸﻦ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ )ﻓﻼ )ﻳ
]ﺗﺘﻤﺔ[ :ﻣﻦ ﻗﺎﻝ ﻟ ﺰ ﻭ ﺟﺘ ﻪ :ﻳﺎ ﻛﺎﻓﺮﺓ ﻣﺮﻳﺪﹰﺍ ﺣﻘﻴﻘﺔ ﺍﻟﻜ ﹾﻔ ﹺﺮ ﺟﺮﻯ ﻓﻴﻬﺎ ﻣﺎ ﺗﻘﺮﺭ ﰲ ﺍﻟﺮﺩﺓ ﺃﻭ ﺍﻟﺸﺘﻢ ﻓﻼ
ﺼﻤﺔ ،ﻭ ﺟﺮﻳﺎﻥ ﺫﻟﻚ ﺍﻟﺸﺘﻢ ﻛﺜﲑﹰﺍ ﻣﺮﺍﺩﹰﺍ ﺑ ﻪ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ. ﻕ ﻭﻛﺬﺍ ﺇﻥ ﱂ ﻳ ﹺﺮ ﺩ ﺷﻴﺌﹰﺎ ﻷﺻﻞ ﺑﻘﺎﺀ ﺍﻟ ﻌ ﻃﹶﻼ
ﻁ ِﺀ )ﺛﻼﺛﹰﺎ ﻭﻟﻌﺒﺪ ﻣﻦ ﻃﻠﻘﻬﺎ ]ﻓﺮﻉ[ :ﰲ ﺣﻜﻢ ﺍﳌﻄﻠﻘﺔ ﺑﺎﻟﺜﻼﺙ ،ﺣﺮﻡ ﳊ ﺮ ﻣﻦ ﻃﻠﻘﻬﺎ( ﻭﻟﻮ ﻗﺒﻞ ﺍﻟ ﻮ ﹾ
ﺡ ﺃﻭ ﺃﻧﻜﹶﺤﺔ )ﺣﱴ ﺗﻨﻜ ﺢ( ﺯﻭﺝ ﻏﲑﻩ ﺑﹺﻨﻜﺎﺡ ﺻﺤﻴﺢ ﰒ ﻳﻄﻠﱢﻘﻬﺎ ﻭﺗﻨﻘﺾ ﻋ ﺪﺗﻬﺎ ﻣﻨﻪ ﻛﻤﺎ ﺛﻨﺘﲔ( ﻓﻲ ﻧﹺﻜﺎ ﹴ
ﺽ ﻟﺒﻜﺮ ،ﻭﺷﺮﻁ ﻛﻮﻥ ﺍﻹِﻳﻼﺝ ﺸﻔﹶﺔ( ﻣﻨ ﻪ ﺃﻭ ﻗﺪﺭﻫﺎ ﻣﻦ ﻓﺎﻗﺪﻫﺎ ﻣﻊ ﺍ ﹾﻓﺘﻀﺎ ﹴ ﻫﻮ ﻣﻌﻠﻮ ﻡ )ﻭﻳﻮﻟ ﺞ( ﹺﺑ ﹸﻘﺒﻠﻬﺎ ) ﺣ
ﺸﺘﺮﻁ ﺇﻧﺰﺍﻝ ،ﻭﺫﻟﻚ ﻟﻶﻳﺔ .ﻭﺍﳊﻜﻤﺔ ﰲ )ﺑﺎﻧﺘﺸﺎﺭ( ﻟﻠﺬﻛﺮ ،ﺃﻱ ﻣﻌﻪ ﻭﺇﻥ ﻗﻞ ﺃﻭ ﺃﻋﲔ ﺑﻨﺤﻮ ﺇﺻﺒﻊ ،ﻭﻻ ﻳ
ﻕ )ﻭﻳﻘﺒﻞ ﻗﻮﳍﺎ( ﺃﻱ ﺍﳌﹸﻄﻠﱠﻘ ﹸﺔ )ﰲ ﲢﻠﻴ ﹴﻞ( ﻭﺍﻧﻘﻀﺎ ِﺀ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻨ ﻔ ﲑ ﻣ ﻦ ﺍﺳﺘﻴﻔﺎ ِﺀ ﻣﺎ ﳝﻠ ﹶﻜ ﻪ ﻣﻦ ﺍﻟﻄﻼ ﹺ
ﻋ ﺪ ﺓ ﻋﻨ ﺪ ﺇﻣﻜﺎ ﻥ )ﻭﺇﻥ ﻛﺬﺎ ﺍﻟﺜﺎﱐ( ﰲ ﻭ ﹾﻃﺌﻪ ﳍﺎ ﻟﻌﺴﺮ ﺇﺛﺒﺎﺗﻪ )ﻭ( ﺇﺫﺍ ﺍﺩﻋﺖ ﻧﹺﻜﺎﺣﹰﺎ ﻭﺍﻧﻘﻀﺎ ِﺀ ﻋﺪﺓ
ﻭﺣﻠﻔﺖ ﻋﻠﻴﻬﻤﺎ ﺟﺎﺯ )ﻝ( ﻟﺰﻭﺝ )ﺍﻷﻭﻝ ﻧﻜﺎﺣﻬﺎ( ﻭﺇﻥ ﹸﻇ ﻦ ﻛ ﺬﺑﻬﺎ ﻷﻥ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﻌﻘﻮ ﺩ ﺑﻘﻮﻝ ﺃﺭﺑﺎﺎ
ﻁ َﺀ ﻭﺃﻧﻜﹶﺮﺗﻪ ﱂ ﺗﺤﻞ ﻟﻸﻭ ﹺﻝ ﻭﹶﻟ ﻮ ﻗﺎﻟﺖ :ﱂ ﺃﻧﻜ ﺢ ﰒ ﺴﺘﻨ ﺪ ﹶﻟ ﻪ .ﻭﻟﻮ ﺍﺩﻋﻰ ﺍﻟﺜﺎﱐ ﺍﻟ ﻮ ﹾ
ﻭﻻ ﻋﱪﺓ ﺑﻈﻦ ﻻ ﻣ
ﹶﻛﺬﱠﺑﺖ ﻧﻔﹾﺴﻬﺎ ﻭﺍﺩﻋﺖ ﻧﹺﻜﺎﺣﹰﺎ ﺑﺸﺮﻃﻪ ﺟﺎﺯ ﻟﻸﻭﻝ ﻧﹺﻜﺎﺣﻬﺎ ﺇﻥ ﺻﺪﻗﻬﺎ )ﻭﻟﻮ ﺃﺧﺒﺮﺗﻪ( ﺃﻱ ﺍﳌﹸﻄﻠﱠﻘ ﺔ ﺯ ﻭﺟﻬﺎ
ﺖ ﻧﻔﺴﻬﺎ )ﻗﺒﹺﻠﺖ( ﺩﻋﻮﺍﻫﺎ )ﻗﺒﻞ ﻋ ﹾﻘ ﺪ( ﻋﻠﻴﻬﺎ ﻟﻠﻸﻭ ﹺﻝ ﻓﻼ ﳚﻮ ﺯ ﻟﻪ ﺍﻷﻭﻝ )ﺃﺎ ﲢﻠﱠﻠﺖ ﰒ ﺭﺟﹺﻌﺖ( ﻭﻛﺬﱠﺑ
ﻧﹺﻜﺎﺣﻬﺎ )ﻻ ﺑﻌﺪﻩ( :ﺃﻱ ﻻ ﻳ ﹾﻘﺒ ﹸﻞ ﺇﻧﻜﺎﺭﻫﺎ ﺍﻟﺘﺤﻠﻴﻞ ﺑﻌ ﺪ ﻋ ﹾﻘ ﺪ ﺍﻷﻭﻝَ ،ﻷ ﱠﻥ ﺭﹺﺿﺎﻫﺎ ﹺﺑﻨﹺﻜﺎ ﺣ ﻪ ﻳﺘﻀ ﻤ ﻦ
ﻑ ﺑﹺﻮﺟﻮ ﺩ ﺍﻟﺘﺤﻠﻴ ﹺﻞ ﻓﻼ ﻳ ﹾﻘﺒ ﹸﻞ ﻣﻨﻬﺎ ﺧﻼﹶﻓ ﻪ )ﻭﺇﻥ ﺻﺪﻗﻬﺎ ﺍﻟﺜﺎﱐ( ﰲ ﻋﺪ ﹺﻡ ﺍﻹِﺻﺎﺑ ﺔ ﻷﻥ ﺍﳊ ﻖ ﺗﻌﻠﻖ ﺍ ِﻹ ﻋﺘﺮﺍ
ﺖ ﲨ ﻊ ﻣﻦ ﻣﺸﺎﳜﻨﺎ ﺍﶈﻘﻘﲔ .ﺗﺘﻤﺔ ﺇﳕﺎ ﻳﹾﺜﺒ ﺼﺪﻗﻬﺎ ﻋﻠﻰ ﺭ ﹾﻓﻌﻪ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺑﺎﻷﻭﻝ ﻓﻠﻢ ﺗ ﹾﻘ ﺪﺭ ﻫﻲ ﻭﻻ ﻣ
ﺤ ﹸﻜ ﻢ ﺑﻮﻗﻮﻋﻪ ﺑﹺﺸﻬﺎﺩ ﺓ ﺍﻹِﻧﺎﺙ ﻭﻟﻮ ﻣﻊ ﺭﺟﻞ ﺃﻭ ﺍﻟﻄﱠﻼﻕ ﻛﺎﻹِﻗﺮﺍ ﹺﺭ ﺑﻪ ﺑﹺﺸﻬﺎﺩ ﺓ ﺭ ﺟﻠﹶﲔ ﺣﺮﻳﻦ ﻋ ﺪﹶﻟﻴ ﹺﻦ ﻓﻼ ﻳ
ﺝ ﻣﻜﺘﻮﺑ ﺔ ﻋﻦ ﻭ ﹾﻗﺘﻬﺎ ﺑﻼ ﻋﺬ ﹴﺭ ﻛ ﻦ ﺃ ﺭﺑﻌﹰﺎ ﻭﻻ ﺑﺎﻟﻌﺒﻴﺪ ﻭﻟﻮ ﺻﻠﺤﺎﺀ ﻭﻻ ﺑﺎﻟ ﹸﻔﺴﺎﻕﹺ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟ ﻔﺴﻖ ،ﺑﺈﹺﺧﺮﺍ ﹺ
ﻁ ﻟﻸَﺩﺍﺀ ﻭﺍﻟﻘﺒﻮﻝ ﺃﻥ ﻳﺴﻤﻌﺎ ﻩ ﻭﻳﺒﺼﺮ ﺍﳌﻄﻠ ﻖ ﺣﲔ ﺍﻟﻨﻄ ﹺﻖ ﺑ ﻪ ﻓﻼ ﻳﺼﺢ ﲢ ﻤﻠﻬﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻋﺘﻤﺎﺩﹰﺍ
ﺸﺘﺮ ﹸ
ﻭﻳ
180
ﺝ ﻣﻦ ﺻﺮﻳﺢ ﺃﻭ ﻛﻨﺎﻳ ﺔ ﻆ ﺍﻟ ﺰ ﻭ ﹺ
ﻋﻠﻰ ﺍﻟﺼﻮﺕ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺮﻳﺎ ﺍﳌﻄﻠﻖ ﳉﻮﺍ ﹺﺯ ﺍﺷﺘﺒﺎ ﻩ ﺍﻷﺻﻮﺍﺕ ﻭﺃﻥ ﻳﺒﻴﻨﺎ ﹶﻟ ﹾﻔ ﹶ
ﺖ ﺑﻴﻨﺘﺎ ﺗﻌﻠﻴ ﻖ ﻭﺗﻨﺠﹺﻴ ﺰ ﻗﺪﻣﺖ ﺍﻷﻭﱃ ﺿ ﻭﻳ ﹾﻘﺒ ﹸﻞ ﻓﻴ ﻪ ﺷﻬﺎﺩﺓ ﺃﰊ ﺍﳌﻄﱠﻠﻘﹶﺔ ﻭﺍﺑﹺﻨﻬﺎ ﺇﻥ ﺷﻬﺪﺍ ﺣﺴﺒﺔ .ﻭﻟﻮ ﺗﻌﺎ ﺭ
ﻉ ﺍﻟﺘﻌﻠﻴﻖ.ﻷﻥ ﻣﻌﻬﺎ ﺯﻳﺎﺩ ﹶﺓ ﻋﻠ ﹴﻢ ﺑﹺﺴﻤﺎ ﹺ
ﻉ ﻭﺷﺮﻋﹰﺎ ﺭ ﺩ ﺍ ﹶﳌﺮﺃ ﺓ ﺇﱃ ﺍﻟﻨﻜﺎﺡ ﻣ ﻦ ﻃﻼﻕ ﻏﲑ ﺑﺎﺋ ﹴﻦ ﰲ )ﻓﺼﻞ( :ﰲ ﺍﻟ ﺮ ﺟﻌﺔ .ﻫﻲ ﻟﻐﺔ ﺍ ﹶﳌﺮﺓ ﻣﻦ ﺍﻟﺮﺟﻮ ﹺ
ﺽ )ﺑﻌﺪ ﻕ ﺩﻭﻥ ﺃ ﹾﻛﹶﺜﺮﹺﻩ( ﻓﻬﻮ ﺛﻼﺙ ﳊ ﺮ ﻭﺛﻨﺘﺎﻥ ﻟﻌﺒ ﺪ )ﳎﺎﻧﹰﺎ( ﺑﻼ ﻋ ﻮ ﹴ ﺻ ﺢ ﺭﺟﻮﻉ ﻣﻔﺎ ﺭﻗﹶﺔ ﹺﺑﻄﹶﻼ ﹴﺍﻟﻌﺪﺓ )
ﺴ ﹴﺦ ﻭﻻ ﻣﻔﺎﺭﻗ ﺔ ﻕ ﹶﻛ ﹶﻔ ﻉ ﻣﻔﺎ ﺭﹶﻗ ﺔ ﺑﻐﲑ ﻃﹶﻼ ﹴ ﺼ ﺢ ﺭﺟﻮ ﻁ ٍﺀ )ﻗﺒﻞ ﺍﻧﻘﻀﺎ ِﺀ ﻋﺪﺓ( ﻓﻼ ﻳ ﻱ ﰲ ﻋﺪ ﺓ ﻭ ﹾ ﻁ ٍﺀ( ﺃ ﻭ ﹾ
ﺖ ﻋﺪﺎ ﻀ ﺽ ﻛﺨﻠﻊ ﻟﺒﻴﻨﻮﻧﺘﻬﺎ ﻭﻣﻔﺎ ﺭﻗﹶﺔ ﻗﺒﻞ ﻭﻁﺀ :ﺇ ﹾﺫ ﻻ ﻋﺪﺓ ﻋﹶﻠﻴﻬﺎ ﻭﻻ ﻣ ﹺﻦ ﺍﻧ ﹶﻘ ﺙ ﻣﻊ ﻋ ﻮ ﹴ ﺑﺪﻭ ﻥ ﺛﻼ ﹶ
ﺼ ﺢ ﺗﺠﺪﻳ ﺪ ﻧﹺﻜﺎ ﺣ ﹺﻬ ﻦ ﺑﺈﹺﺫ ﻥ ﺟﺪﻳ ﺪ ﻭ ﻭﹶﻟ ﹴﻲ ﻭﺷﻬﻮ ﺩ ﻭﻣﻬ ﹴﺮ ﺁﺧ ﺮ ﻭﻻ ﻣﻔﹶﺎ ﺭﹶﻗ ﺔ ﻷﺎ ﺻﺎﺭﺕ ﺃﺟﻨﹺﺒﻴﺔ .ﻭﻳ
ﺖﺖ( ﺃﻭ ﺭ ﺟ ﻌ ﻉ )ﺑﺮﺍ ﺟ ﻌ ﺼ ﺢ ﺍﻟﺮﺟﻮ ﺼﺢ ﻧﹺﻜﺎﺣﻬﺎ ﺇﻻ ﺑ ﻌ ﺪ ﺍﻟﺘﺤﻠﻴﻞ ،ﻭﺇﳕﺎ ﻳ ﻕ ﺍﻟﺜﱠﻼﺙ ﻓﻼ ﻳ ﺑﺎﻟﻄﱠﻼ
ﺴ ﻦ ﺃﻥ ﻳﺰﻳﺪ ﺃﺣﺪﳘﺎ ﻣﻊ ﺍﻟﺼﻴﻐﺔ :ﻭﻳﺼ ﺢ ﱄ ﻟﻜﻦ ﻳ ﱄ ﻧﻜﺎﺣﻲ ﺃﻭ ﺇ ﹼ )ﺯﻭﺟﱵ( ﺃﻭ ﻓﹸﻼﻧﺔ ﻭﺇﻥ ﱂ ﻳﻘﻞ :ﺇ ﹼ
ﺏ ﻭﻗﺒﻮ ﹴﻝ ﻓﻜﻨﺎﻳﺔ ﲢﺘﺎﺝ ﺇﱃ ﻧﻴﺔ .ﻭﻻ ﺡ ﻋﻠﹶﻴﻬﺎ ﺑﺈﳚﺎ ﹴ ﺴ ﹾﻜﺘﻬﺎ ،ﻭﺃﻣﺎ ﻋﻘﹾﺪ ﺍﻟﻨﻜﺎ ﹺ ﺑﺮﺩﺩﺎ ﺇﱃ ﻧﹺﻜﺎﺣﻲ ﻭﺑﺄ ﻣ
ﻁ ﺍ ِﻹ ﺷﻬﺎ ﺩ ﻋﻠﻴﻬﺎ ﺑﻞ ﻳﺴﻦ. ﺸﺘ ﺮ ﹸ
ﻳﺼﺢ ﺗﻌﻠﻴﻘﻬﺎ ﻛﺮﺍﺟﻌﺘﻚ ﺇﻥ ﺷﺌﺖ .ﻭﻻ ﻳ
ﻕ ﺑﻴﻤﻴﻨﻬﺎ ﰲ ﺼ ﺪ ﺠ ﺮ ﺩ ﻧﻈﹶﺮ ﻭﻻ ﺣ ﺪ ﺇﻥ ﻭﻃﻰﺀَ ،ﺑﻞ ﻳ ﻌﺰﺭ ﻭﺗ ﺤﺮﻡ ﺍﻟﺘﻤﺘ ﹺﻊ ﺑﺮﺟﻌﻴﺔ ﻭﻟﹶﻮ ﹺﺑ ﻤ ]ﻓﺮﻭﻉ[ :ﻳ
ﺖ ﻋﺎ ﺩﺗﻬﺎ ﻷ ﱠﻥ ﺍﻟﻨﺴﺎ َﺀ ﺿ ﹴﻊ ﺇﺫﺍ ﺃﻣ ﹶﻜ ﻦ ﻭﺇﺫﺍ ﺃﻧﻜﹶﺮ ﻩ ﺍﻟﺰﻭﺝ ﺃﻭ ﺧﺎﹶﻟ ﹶﻔ ﺍﻧﹺﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ ﹺﺑ ﻐﻴ ﹺﺮ ﺍﻷ ﺷﻬﺮ ﻣ ﻦ ﺃﻗﹾﺮﺍ ٍﺀ ﺃ ﻭ ﻭ
ﺖ ﺍ ِﻹﻧﻘﻀﺎ ِﺀ ﻀﻴﺔ ﻭﱂ ﺗﻨ ﹶﻜﺢ ،ﻓﺈﹺﻥ ﺍﺗﻔﻘﹶﺎ ﻋﻠﻰ ﻭ ﹾﻗ ﺕ ﻋﻠﻰ ﺃﺭﺣﺎ ﻣ ﹺﻬ ﻦ ﻭﻟﻮ ﺍﺩﻋﻰ ﺭ ﺟﻌﺔ ﺍﻟ ﻌﺪﺓ ﻭﻫﻲ ﻣﻨ ﹶﻘ ﻣﺆﲤﻨﺎ
ﺼﺪﻕ ﻷﻥ ﺍ َﻷﺻﻞ ﺖ ﺃﻧﻬﺎ ﻻ ﺗﻌﻠﻢ ﺃﻧﻪ ﺭﺍﺟ ﻊ ﹶﻓﺘ ﺖ ﺑﻞ ﺑ ﻌ ﺪ ﻩ ﺣﻠﹶ ﹶﻔ ﺖ ﻗﹶﺒﹶﻠ ﻪ ﻓﻘﺎﹶﻟ ﻛﻴﻮﻡ ﺍﳉﹸﻤﻌ ﺔ ﻭﻗﺎﻝ :ﺭﺍ ﺟ ﻌ
ﺲ ﻭﻗﺎﻝ :ﺑ ﹾﻞ ﺖ ﻳﻮ ﻡ ﺍﳋﹶﻤﻴ ﹺ ﻀ ﺖ ﺍﻟ ﺮﺟﻌﺔ ﹶﻛﻴﻮ ﹺﻡ ﺍﳉﹸﻤﻌ ﺔ ﻭﻗﺎﻟﺖ :ﺍﻧ ﹶﻘ ﻋ ﺪ ﻡ ﺍﻟ ﺮ ﺟ ﻌ ﹶﺔ ﹶﻗﺒﹶﻠﻪ ،ﻓﻠﻮ ﺍﺗﻔﻘﹶﺘﺎ ﻋﻠﻰ ﻭﻗ
ﳋﻤﻴﺲ ﻻﺗﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﻭﻗﺖ ﺍﻟﺮ ﺟﻌﺔ ﻭﺍﻷﺻﻞ ﺖ ﻳﻮ ﻡ ﺍ ﹶ ﻀ ﺻﺪﻕ ﹺﺑﻴﻤﻴﹺﻨ ﻪ ﺃﻧﻬﺎ ﻣﺎ ﺍﻧ ﹶﻘ ﺖ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ﻀ ﺍﻧﻘ
ﻋﺪﻡ ﺍﻧﹺﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ ﹶﻗﺒﻠﻪ) .ﻭﻟﻮ ﺗﺰﻭﺝ( ﺭﺟﻞ )ﻣﻔﺎﺭﻗﺘﻪ( ﻭﻟﻮ ﲞﻠﻊ )ﺑﺪﻭﻥ ﺛﻼﺙ ﻭﻟﻮ ﺑﻌﺪ( ﺃﻥ ﻧﻜﺤﺖ ﻝ
)ﺯﻭﺝ ﺁﺧﺮ( ﻭﺩﺧﻮﻟﻪ ﺎ )ﻋﺎﺩﺕ( ﺇﻟﻴﻪ )ﺑﹺﺒﻘﻴﺘﻪ( :ﺃﻱ ﺑﻘﻴﺔ ﺍﻟﺜﻼﺙ ﻓﻘﻂ ﻣﻦ ﺛﻨﺘﲔ ﺃﻭ ﻭﺍﺣﺪﺓ.
ﻕ ﹶﺃ ﺭﺑ ﻌ ﺔ
ﺼ ﻮ ﺭ ﻭﻃﹾﻮﻩ ﻋﻠﻰ ﺍ ﻣﺘﻨﺎ ﻋ ﻪ ﻣ ﻦ ﻭﻃﹾﺆﻩ ﺯ ﻭ ﺟﺘ ﻪ ﻣ ﹾﻄﻠﹶﻘﹰﺎ ﺃ ﻭ ﹶﻓ ﻮ ﺝ .ﻳﺘ ﻒ ﺯ ﻭ ﹴ )ﻓﺼﻞ( :ﺍﻹِﻳﻼﹶﺀ ﺧ ﹾﻠ
ﺕ ﻓﹸﻼﻥﹲ ،ﻓﺈﹺﺫﺍ ﻣﻀﺖ ﺃ ﺭﺑﻌﺔ ﺃ ﺷ ﻬ ﹴﺮ ﹶﺃ ﺷ ﻬ ﹴﺮ ﹶﻛﹶﺄ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﻻ ﹶﺃﻃﹶﻮ ﻙ ﺃ ﻭ ﻻ ﹶﺃﻃﹶﻮ ﻙ ﺧ ﻤﺴﺔ ﹶﺃ ﺷ ﻬ ﹴﺮ ﺃﻭ ﺣﺘﻰ ﻳﻤﻮ
ﺿﻲ ﻭﻳﻨ ﻌ ﻘ ﺪ ﻁ ِﺀ ﺃﻭ ﺑﺎﻟﻄﱠﻼﻕﹺ ،ﹶﻓﺈﹺﻥ ﺃﰉ ﹶﻃﱠﻠ ﻖ ﻋﻠﻴﻪ ﺍﻟﻘﺎ ﻁ ٍﺀ ﻓﹶﻠﻬﺎ ﻣﻄﺎﹶﻟﺒﺘ ﻪ ﺑﺎﻟ ﹶﻔﻴﹶﺌ ﺔ ﻭ ﻫﻲ ﺍﻟ ﻮ ﹾ
ﻣ ﻦ ﺍﻹِﻳﻼ ِﺀ ﺑﹺﻼ ﻭ ﹾ
ﻕ ﺃﻭ ﻋﺘ ﹴﻖ ﺃﻭ ﺍﻟﺘﺰﺍﻡ ﻗﺮﺑﺔ ،ﻭﺇﺫﺍ ﻭﻃﻰ َﺀ ﻣﺨﺘﺎﺭﹰﺍ ﹺﺑﻤﻄﺎﹶﻟﺒ ﺔ ﺃ ﻭ ﺩﻭﻧﻬﺎ ﻒ ﺑﺎﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻭﺑﺘﻌﻠﻴﻖ ﻃﹶﻼ ﹴ ﳊ ﹾﻠ ﺍﻹِﻳﻼ ُﺀ ﺑﹺﺎ ﹶ
ﻒ ﺑﺎﻟﱠﻠ ﻪ. ﲔ ﺇﻥ ﺣﻠ ﹶﻟ ﹺﺰ ﻣﺘ ﻪ ﹶﻛﻔﱠﺎ ﺭ ﹸﺓ ﳝ ﹴ
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ﺖ ﹶﻛ ﹶﻈ ﻬ ﹺﺮ ﹸﺃﻣﻲ ﻭﻟ ﻮ ﺑﹺﺪﻭ ﻥ ﺼ ﺢ ﻃﹶﻼﻗﹸﻪ ﻭﻫﻮ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻟ ﺰ ﻭ ﺟﺘ ﻪ ﺃﻧ ﺼ ﺢ ﺍﻟﻈﱢﻬﺎ ﺭ .ﻣﻤﻦ ﻳ )ﻓﺼﻞ( :ﺇﳕﺎ ﻳ
ﺤ ﹺﺮﳝﻬﺎ .ﻭﺗ ﹾﻠ ﺰ ﻣ ﻪ ﹶﻛﻔﱠﺎﺭﺓ ﻇﻬﺎ ﹴﺭ ﺑﺎﻟ ﻌ ﻮ ﺩ ﻭ ﻫ ﻮ ﹶﺃ ﹾﻥ
ﺖ ﹶﻛﺄﹸﻣﻲ ﻛﻨﺎﻳ ﹰﺔ ﻭﻛﹶﺎ ُﻷ ﻡ ﳏ ﺮ ﻡ ﱂ ﻳﻄﹾﺮﺃ ﺗ ﻋﻠ ﻲ .ﻭﻗﻮﻟﻪ ﺃﻧ
ﺴﻜﹶﻬﺎ ﺯﻣﻨﹰﺎ ﻳﻤ ﻜ ﻦ ﻓﺮﺍﻗﹶﻬﺎ ﻓﻴﻪ. ﻳ ﻤ ِ
)ﻓﺼﻞ( :ﰲ ﺍﻟ ﻌﺪﺓ .ﻫﻲ ﻣﺄﹾﺧﻮ ﹶﺫ ﹲﺓ ﻣ ﻦ ﺍﻟ ﻌ ﺪ ﺩ ﻹِﺷﺘﻤﺎﻟﻬﺎ ﻋﻠﻰ ﻋ ﺪ ﺩ ﺃﻗﺮﺍﺀ ﻭﺃﺷﻬﺮ ﻏﺎﻟﺒﹰﺎ ﻭﻫﻲ ﺷﺮﻋﹰﺎ ﻣﺪﺓ
ﳊ ﻤ ﹺﻞ ﺃﻭ ﻟﻠﺘﻌﺒ ﺪ .ﻭ ﻫ ﻮ ﹺﺇﺻﻄﻼﺣﹰﺎ ﻣﺎ ﻻ ﻳﻌ ﹶﻘ ﹸﻞ ﻣﻌﻨﺎ ﻩ ﻋﺒﺎﺩ ﹰﺓ ﺺ ﻓﻴﻬﺎ ﺍﳌﺮﹶﺃ ﹸﺓ ﻟ ﻤ ﻌ ﹺﺮﹶﻓ ﺔ ﺑﺮﺍﺀ ﺓ ﺭﲪﻬﺎ ﻣ ﻦ ﺍ ﹶ
ﺗﺘﺮﺑ
ﺐ ﻋ ﺪﹲﺓﺠ ﻁ )ﺗ ﹺ ﺐ ﻋﻦ ﺍ ِﻹ ﺧﺘﻼ ﺴ ﹺ ﺻﻮﻧﹰﺎ ﻟﻠﻨ
ﺕ .ﻭﺷﺮﻋﺖ ﺃﺻﺎﹶﻟ ﹲﺔ ﺠﻌﻬﺎ ﻋﻠﻰ ﺯﻭﺝ ﻣﺎ ﻛﺎ ﹶﻥ ﺃﻭ ﹶﻏﻴﺮﻫﺎ ﻭﻟﺘ ﹶﻔ
ﻑ ﺐ ﻣ ﺪ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ )ﻭﻃﻲﺀ( ﰲ ﹸﻗﺒ ﹴﻞ ﺃﻭ ﺩﺑﺮﹴ ،ﺑﹺﺨﻼ ﺿ ﹴﺮ ﺃﻭ ﻏﺎﺋ ﹴ ﺡ ﺣﺎ ﺴ ﹺﺦ ﻧﹺﻜﺎ ﹴ ﻕ ﺃﻭ ﹶﻓ ﺝ ﺣ ﻲ( ﹺﺑﻄﹶﻼ ﹴ ﻟﻔﹸﺮﹶﻗ ﺔ ﺯ ﻭ ﹴ
ﻁ ٍﺀ(
ﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻭﻃﻰ َﺀ ﻭﺇ ﹾﻥ ﻭ ﹺﺟﺪﺕ ﺧﻠﹾﻮﹲﺓ )ﻭﺇﻥ ﺗﻴﻘﹶﻦ ﺑﺮﺍﺀ ﹶﺓ ﺭﺣﻢ( ﻛﻤﺎ ﰲ ﺻﻐﲑ ﺓ ﻭﺻﻐﲑ) .ﻭﹶﻟ ﻮ ﹾ
ﺐ ﺣﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻮﺍﻃﻲﺀ. ﺡ ﻓﺎﺳ ﺪ ﻭﻫﻮ ﻛﻞ ﻣﺎ ﱂ ﻳﻮﺟ ﺼ ﹶﻞ ﻣ ﻊ ) ﺷﺒ ﻬ ﺔ( ﰲ ﺣﻠ ﻪ ﻛﻤﺎ ﰲ ﻧﹺﻜﺎ ﹴ ﺣ
ﺖ ﺃﻭ ﻏﲑ ﻩ ﺣﱴ ﻼ ﻛﺎﻧ ﺸﺒ ﻬ ﺔ ﻣ ﹾﻄﻠﹶﻘﹰﺎ ﻣﺎ ﺩﺍﻣﺖ ﰲ ﻋ ﺪ ﺓ ﺷﺒ ﻬ ﺔ ﺣ ﻤ ﹰ ]ﻓﺮﻉ[ :ﻻ ﻳﺴﺘ ﻤﺘ ﻊ ﹺﺑ ﻤ ﻮﻃﹸﻮ َﺀ ﺓ ﹺﺑ
ﺤﺮﻡ ﻋﻠﻴﻪ ﺿ ﹴﻊ ﺃﻭ ﻏﲑﻩ ﻹِﺧﺘﻼ ﹺﻝ ﺍﻟﻨﻜﺎﺡ ﹺﺑﺘﻌﱡﻠ ﹺﻖ ﺣﻖ ﺍﻟﻐﲑ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭ ﻣﻨ ﻪ ﻳﻮ َﺀ ﺧ ﹸﺬ ﺃﻧﻪ ﻳ ﺗﻨﻘﹶﻀﻲ ﺑ ﻮ
ﺐ ﳌﺎ ﹸﺫ ﻛ ﺮ ﻋ ﺪ ﹲﺓ )ﺑﺜﹶﻼﹶﺛ ﺔ ﻗﺮﻭ ٍﺀ( ﻭﺍﻟﻘﹶﺮ ُﺀ ﻫﻨﺎ ﻃﹸﻬﺮﻳﻴ ﹺﻦ ﺩﻣﻲ ﺠ ﳋ ﹾﻠ ﻮ ﹸﺓ ﺎ ،ﻭﺇﳕﺎ ﻳ ﹺ ﻧ ﹶﻈﺮﻫﺎ ﻭﻟﻮ ﺑﻼ ﺷ ﻬ ﻮ ﺓ ﻭﺍ ﹶ
ﺐ ﺍﻟﺰﻣ ﻦ ﺍﻟﺬﻱ ﹶﻃﻠﱠﻖ ﻓﻴﻪ ﺴ ﹺ ﺖ ﱂ ﻳﺤ ﺿ ﺾ ﺃﻭ ﹰﻻ ﰒ ﺣﺎ ﺱ ﻓﻠﻮ ﹶﻃﱠﻠ ﻖ ﻣ ﻦ ﱂ ﺗﺤ ﺾ ﻭﻧﻔﺎ ﹴ ﻀﺘﻴ ﹺﻦ ﺃﻭ ﺣﻴ ﹴ ﺣﻴ
ﺐ ﺑﻘﻴ ﹸﺔ ﺴ ﺼﹶﻠ ﺔ ﺑﺎﻟﻄﻼﻕ ﻭﻳﺤ ِ ﻀ ﺔ ﺍﳌﺘ
ﹸﻗﺮﺀﹰﺍ :ﺇﺫ ﹶﻟﻢ ﻳ ﹸﻜ ﻦ ﺑﲔ ﺩ ﻣﻴﻦ ،ﺑ ﹾﻞ ﹶﻻ ﺑ ﺪ ﻣ ﻦ ﺛﹶﻼﺛﺔ ﺃﻃﹾﻬﺎﺭﹴ ﺑﻌﺪ ﺍﳊﹶﻴ
ﺼ ﻦ ﺕ ﻳﺘﺮﺑ ﺾ( ﻟﻘﹶﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﻭﺍﳌﻄﻠﻘﺎ ﺐ ﺍﻟ ﻌ ﺪ ﹸﺓ ﹺﺑﺜﹶﻼﹶﺛ ﺔ ﺃﻗﺮﺍ ٍﺀ )ﻋﻠﻰ ﺣ ﺮ ﺓ ﺗﺤﻴ ﺠ ﺍﻟﻄﱡﻬﺮ ﹸﻃﻬﺮﹰﺍ ﰲ ﻏﲑﻫﺎ ،ﻭﺗ ﹺ
ﺖ ﻋ ﺪﺗﻬﺎ ﺑﺎﻟ ﹶﻄ ﻌ ﹺﻦ ﰲ ﺍﳊﻴﻀﺔ ﻀ ﺑﺄﻧﻔﺴِﻬ ﻦ ﺛﻼﺛ ﹶﺔ ﻗﺮﻭ ٍﺀ{ ﻓﻤﻦ ﻃﻠﱠﻘﺖ ﻃﺎﻫﺮﹰﺍ ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻄﱡﻬﺮ ﳊﹶﻈ ﹰﺔ ﺍﻧ ﹶﻘ
ﺾ ﳊﻴ ﹺ ﻕ ﺍﻟﻘﺮ ِﺀ ﻋﻠﻰ ﺃﻗ ﱢﻞ ﳊ ﹶﻈ ﺔ ﻣﻦ ﺍﻟﻄ ﻬ ﹺﺮ ﻭﺇﻥ ﻭﻃﻰ َﺀ ﻓﻴ ﻪ ﺃﻭ ﺣﺎﺋﻀﹰﺎ ﻭﺇﻥ ﱂ ﻳﺒ ﻖ ﻣﻦ ﺯﻣ ﹺﻦ ﺍ ﹶ ﺍﻟﺜﺎﻟﺜﺔ ﻹِﻃﻼ ﹺ
ﲔ ﹺﺑ ﻪ ﺇﻻ ﳊﻈ ﹰﺔ ﻓﺘﻨﻘﹶﻀﻲ ﻋﺪﺎ ﺑﹺﺎﻟﻄﱠﻌﻦ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭ ﺯﻣﻦ ﺍﻟﻄﻌﻦ ﰲ ﺍﳊﻴﻀﺔ ﻟﻴﺲ ﻣﻦ ﺍﻟ ﻌﺪﺓ ﺑﻞ ﻳﺘﺒ
ﲔ )ﺇﻥ ﱂ ﺴ ﺮ ﺛﻼﺛ ﺐ ﻋ ﺪ ﹰﺓ )ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ( ﻫﻼﻟﻴ ﺔ ﻣﺎ ﱂ ﺗ ﹾﻄﻠﹸﻖ ﺃﺛﻨﺎ َﺀ ﺷﻬﺮ ،ﻭﺇﻻ ﺗﻤﻢ ﺍﳌﻨ ﹶﻜ ِ ﺍﻧﻘﻀﺎﺅﻫﺎ) .ﻭ( ﲡ
ﺱ ﻓﻴﻪ ﺖ ﺃﻭ ﹰﻻ ﰒ ﺍﻧﻘﹶﻄﻊ ﻭ )ﻳﺌﺴﺖ( ﻣﻦ ﺍﳊﻴﺾ ﹺﺑﺒﻠﻮﻏﻬﺎ ﺇﱃ ﺳ ﻦ ﺗﻴﺄ ﺿ ﻼ )ﺃﻭ( ﺣﺎ ﺾ( ﺃﻱ ﺍﳊﺮﺓ ﺃﺻ ﹰ ﲢ
ﺾ ﻗﹶﻂ ﰲ ﺃﺛﻨﺎ ِﺀ ﺤ ﺾ ﻏﺎﻟﺒﺎﹰ ،ﻭ ﻫ ﻮ ﺍﺛﻨﺘﺎﻥ ﻭﺳﺘﻮ ﹶﻥ ﺳﻨﺔ ،ﻭﻗﻴﻞ ﲬﺴﻮﻥ ﻭﻟﻮ ﺣﺎﺿﺖ ﻣﻦ ﱂ ﺗ ﳊﻴ ﹺﺍﻟﻨﺴﺎ ُﺀ ﻣ ﻦ ﺍ ﹶ
ﺴ ﺔ )ﻭﻣﻦ ﺍﻧ ﹶﻘ ﹶﻄ ﻊ ﻑ ﺍﻵﻳ ﻒ ﺍﻟ ﻌﺪﺓ ﺑﺎ َﻷﻃﹾﻬﺎﺭﹺ ،ﲞﻼ ﺍﻟ ﻌﺪﺓ ﺑﺎﻷ ﺷ ﻬ ﹺﺮ ﺍﻋﺘﺪﺕ ﺑﺎ َﻷﻃﹾﻬﺎ ﹺﺭ ﺃﻭ ﺑﻌﺪﻫﺎ ﺃﹶﻭ ﺗﺴﺘﺄﹺﻧ
ﺱ( ﰒ ﺗﻌﺘ ﺪ ﺑﹺﺎﻷﻗﹾﺮﺍ ِﺀ ﺃﻭ ﺾ ﺃﻭ ﺗﻴ ﹾﺄ ﺝ ﺣﺘﻰ ﺗﺤﻴ ﻑ )ﱂ ﺗﺘﺰ ﻭ ﺣﻴﻀﻬﺎ( ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﲢﻴﺾ )ﺑﻼ ﻋﻠﱠﺔ( ﺗ ﻌ ﺮ
ﻍ
ﻑ ﻓﺮﺍ ﹲ ﺴ ﻌ ﹶﺔ ﺃﺷﻬ ﹴﺮ ﰒ ﺗﻌﺘ ﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ﻟﻴ ﻌ ﹺﺮ ﺺ ﺗ ﺍ َﻷ ﺷ ﻬ ﹺﺮ ﻭﰲ ﺍﻟﻘﺪ ﹺﱘ ﻭﻫﻮ ﻣ ﹾﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﺃﺎ ﺗﺘ ﺮﺑ
ﺐ ﻣﺪ ﺓ ﺍﳊﻤﻞ ،ﻭﺍﻧﺘﺼ ﺮ ﹶﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺄﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﻀﻰ ﺑﻪ ﺑﲔ ﺍﳌﻬﺎﺟﹺﺮﻳ ﻦ ﺍﻟﺪﻡ :ﺇﺫ ﻫ ﻲ ﻏﺎﻟ
ﻭﺍ َﻷﻧﺼﺎ ﺭ ﻭﱂ ﻳﻨ ﹶﻜ ﺮ ﻋﻠﻴﻪ ،ﻭ ﻣ ﻦ ﹸﺛ ﻢ ﺃ ﹾﻓﺘﻰ ﺑﹺﻪ ﺳﻠﹾﻄﺎ ﹸﻥ ﺍﻟ ﻌﻠﹶﻤﺎ ِﺀ ﻋ ﺰ ﺍﻟﺪﻳ ﹺﻦ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺒﺎﺭﹺﺯﻱ ﻭﺍﻟ ﺮﳝﻲ
ﻀﺮﻣﻲ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺒﻠﻘﻴﲏ ﻭﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ .ﺃﻣﺎ ﻣﻦ ﺍﻧﻘﻄﻊ ﺣﻴﻀﻬﺎ ﹺﺑ ﻌﻠﱠﺔ
ﳊ
ﻭﺇﲰﺎﻋﻴﻞ ﺍ ﹶ
182
ﺐ ﺍﻟ ﻌﺪﺓ )ﻟﻮﻓﺎﺓ( ﺠ ﺱ ﻭﺇﻥ ﻃﺎﻟﹶﺖ ﺍ ﹸﳌﺪﺓ )ﻭ( ﺗ ﹺ ﺽ ﻓﻼ ﺗﺘﺰﻭﺝ ﺍﺗﻔﺎﻗﹰﺎ ﺣﱴ ﲢﻴﺾ ﺃﻭ ﺗﻴﺄ ﻉ ﻭﻣ ﺮ ﹴ ﻑ ﻛﺮﺿﺎ ﹴ ﺗﻌﺮ
ﺕ ﺃﻗﺮﺍﺀ )ﺑﺄﺭﺑﻌ ﺔ ﺃﺷﻬ ﹴﺮ ﺼ ﻐ ﹴﺮ ﺃﻭ ﹶﻏ ﹺﲑﻩ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺍ ﺝ ﺣﱴ )ﻋﻠﻰ( ﺣﺮﺓ )ﺭﺟﻌﻴﺔ ﻭﻏﲑ ﻣ ﻮﻃﻮ َﺀ ﺓ( ﻟ ﺯﻭ ﹴ
ﺐ ﻋﻠﻰ ﺍﳌﺘ ﻮﻓﱢﻲ ﻋﻨﻬﺎ ﺯ ﻭﺟﻬﺎ ﺍﻟ ﻌﺪﺓ ﲟﺎ ﹸﺫ ﻛ ﺮ )ﻣﻊ ﺇﺣﺪﺍ ﺩ( ﺠ ﺏ ﻭﺍﻟﺴﻨﺔ .ﻭﺗ ﹺﻭﻋﺸﺮ ﺓ ﺃﻳﺎﻡ( ﻭﻟﻴﺎﻟﻴﻬﺎ ﻟﻠﻜﺘﺎ ﹺ
ﺤ ﱡﻞ ﻻﻣﺮﹶﺃ ﺓ ﺗ ﺆ ﻣ ﻦ ﺑﺎﻟﱠﻠ ﻪ ﻭﺍﻟﻴﻮ ﹺﻡ
ﺻ ﹶﻔ ﺔ ﻛﺎﻧﺖ ،ﻟﻠﺨ ﹺﱪ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ" :ﻻ ﻳ ﻳﻌﲏ ﳚﺐ ﺍﻹِﺣﺪﺍ ﺩ ﻋﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﺑﺄﻱ
ﺝ ﺃﺭﺑﻌﺔ ﺃﺷﻬ ﹴﺮ ﻭﻋﺸﺮﹰﺍ" ﺃﻱ ﻓﺈﹺﻧﻪ ﳛﻞ ﳍﺎ ﺍ ِﻹﺣﺪﺍ ﺩ ﻋﻠﻴﻪ ﺙ ﺇﻻ ﻋﻠﻰ ﺯﻭ ﹴ ﻕ ﺛﻼ ﺖ ﻓﻮ
ﺤ ﺪ ﻋﻠﻰ ﻣﻴ
ﺍﻵ ﺧ ﹺﺮ ﺃ ﹾﻥ ﺗ
ﻺﺟﻤﺎﻉ ﻋﻠﻰ ﺇﺭﺍ ﺩﺗﻪ ﺇﻻ ﻣﺎ ﺣﻜﻲ ﻋ ﻦ ﺍﳊﺴ ﹺﻦ ﺐ ﻭﻟ ِ ﻫﺬﻩ ﺍﳌﺪﺓ :ﺃﻱ ﳚﺐ ﻷﻥ ﻣﺎ ﺟﺎ ﺯ ﺑﻌ ﺪ ﺍ ﻣﺘﻨﺎﻋﻪ ﻭﺍﺟ
ﺍﻟﺒﺼﺮﻱ ،ﻭﺫﻛﺮ ﺍﻹِﳝﺎﻥ ﻟﻠﻐﺎﻟﺐ ﺃﻭ ﻷﻧﻪ ﺃﺑﻌﺚ ﻋﻠﻰ ﺍﻹِﻣﺘﺜﺎﻝ ﻭﺇﻻ ﹶﻓ ﻤ ﻦ ﳍﺎ ﺃﻣﺎ ﹲﻥ ﻳﹶﻠ ﺰﻣﻬﺎ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻭﻳﻠ ﺰ ﻡ
ﱄ ﺃ ﻣ ﺮ ﻣ ﻮﻟﱢﻴﺘﻪ ﺑﹺﻪ.
ﺍﻟ ﻮ ﱡ
ﻉ ﻟﺰﻳﻨ ﺔ ﻭﺇﻥ ﺲ ﻣﺼﺒﻮ ﹴ ﰲ ﻋﻨﻬﺎ ﺯ ﻭﺟﻬﺎ ﻭﻟﻮ ﺻﻐ ﲑﹲﺓ ﺗﺮ ﻙ ﹶﻟﺒ ﺐ ﻋﻠﻰ ﺍﳌﺘﻮ ﱢ ]ﺗﻨﺒﻴﻪ[ :ﺍﻹﺣﺪﺍﺩ ﺍﻟﻮﺍ ﹺﺟ
ﺐ ﺃﻭ ﻓﻀﺔ .ﻭﹶﻟ ﻮ ﺐ ﻭﻟ ﻮ ﹶﻟﻴﻼﹰ ،ﻭﺍﻟﺘﺤﻠﱢﻲ ﻧﻬﺎﺭﹰﺍ ﺑﹺﺤﻠﻲ ﹶﺫ ﻫ ﹴ ﺼﺒﻎﹾ ،ﻭﺗ ﺮ ﻙ ﺍﻟﺘﻄﻴ ﹺ ﺡ ﺇﺑﺮﻳﺴﻢ ﱂ ﻳ ﺸ ﻦ .ﻭﻳﺒﺎ ﺧ
ﺏ ﻟﻠﻨ ﻬ ﹺﻲ ﻋﻨﻪ ،ﻭ ﻣﻨ ﻪ ﳑ ﻮ ﻩ ﹺﺑﹶﺄ ﺣﺪﳘﺎ ﻭﻟﹸﺆﻟﹸﺆ ﻭﳓﻮﻩ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﺍﻟﱵ ﺗﺘﺤﻠﱠﻰ ﺖ ﺍﻟﺜﻴﺎ ﹺ ﺤ ﻮ ﺧﺎﺗ ﹴﻢ ﺃﻭ ﻗﺮﻁ ﺃﻭ ﲢ ﻧ
ﺤﻠﱠﻮ ﻥ ﻤﺎ ﻭﺗﺮﻙ ﺍﻹِﻛﺘﺤﺎ ﹺﻝ ﺑﹺﺈ ﹶﲦ ﺪ ﺇﻻ ﺎ ،ﻭﻣﻨﻬﺎ ﺍﻟﻌﻘﻴ ﻖ ﻭﻛﺬﺍ ﳓﻮ ﻧﺤﺎﺱ ﻭﻋﺎﺝ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﻗﻮ ﹴﻡ ﻳﺘ
ﺴﻞﹴ ،ﻭﺇﺯﺍﻟ ﺔ ﻭ ﺳ ﹴﺦ ﻭﹶﺃﻛﹾﻞ ﳊﺎﺟ ﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀَ ،ﻭ ﺩ ﻫ ﹺﻦ ﺷ ﻌ ﹺﺮ ﺭﺃﺳﻬﺎ ﻻ ﺳﺎﺋﺮ ﺍﻟﺒﺪ ﻥ ﻭ ﺣ ﱡﻞ ﺗﻨﻈﻒ ﹺﺑ ﻐ
ﻕ ﺛﻼﺙ ﻟﺌﻼ ﻳﻔﻀﻲ ﺗﺰﻳﻴﻨﻬﺎ ﻟﻔﺴﺎﺩﻫﺎ ،ﻭﻛﺬﺍ ﺍﻟﺮﺟﻌﻴﺔ ﺇﻥ ﺏ ﺇﺣﺪﺍ ﺩ ﻟﺒﺎﺋ ﹴﻦ ﲞ ﹾﻠ ﹴﻊ ﺃﻭ ﻓﺴ ﹴﺦ ﺃﻭ ﻃﻼ ﹺ ﺗﻨﺒﻞ ﻭﻧﺪ
ﻕ ﺑﺎﺋ ﹴﻦ ﺃﻭ ﻓﺴ ﹴﺦ ﻣﻼﺯﻣ ﺔ ﻣﺴﻜ ﹴﻦ ﻛﺎﻧﺖ ﺐ ﻋﻠﻰ ﺍﳌﻌﺘ ﺪ ﺓ ﺑﺎﻟﻮﻓﺎ ﺓ ﻭﺑﻄﻼ ﹴ ﺠ ﺝ ﻋﻮﺩ ﹰﺓ ﺑﺎﻟﺘﺰﻳﻦ ﻓﻴﻨﺪﺏ .ﻭﺗ ﹺ ﱂ ﺗ ﺮ
ﺏ ﺝ ﺎﺭﹰﺍ ﻟﺸﺮﺍ ِﺀ ﳓﻮ ﻃﻌﺎﻡ ﻭﺑﻴﻊ ﹶﻏ ﺰ ﹴﻝ ﻭﻟﻨﺤﻮ ﺍ ﺣﺘﻄﺎ ﹴ ﻓﻴﻪ ﻋﻨﺪ ﺍﳌﻮﺕ ﺃﻭ ﺍﻟﻔﺮﻗﺔ ﺇﱃ ﺍﻧﹺﻘﻀﺎ ِﺀ ﻋ ﺪ ﺓ ﻭﳍﺎ ﺍﳋﺮﻭ
ﺚ ﻭﳓﻮﳘﺎ ﺻ ﻖ ﻟﻐﺰ ﹴﻝ ﻭﺣﺪﻳ ﻼ ﺇﱃ ﺩﺍ ﹺﺭ ﺟﺎ ﹺﺭ ﻩ ﺍﳌﻼ ﺝ ﻟﻴ ﹰ
ﻼ ﻭﻟﻮ ﺃ ﻭﻟﹸﻪ ،ﺧﻼﻓﹰﺎ ﻟﺒﻌﻀﻬﻢ ﻟﻜﻦ ﳍﺎ ﺧﺮﻭ ﻻ ﻟﻴ ﹰ
ﺤ ﺪﺛﹶﻬﺎ ﻭﻳﺆﻧﹺﺴﻬﺎ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ﻭﺃﻥ ﻚ ﺑﻘ ﺪ ﹺﺭ ﺍﻟﻌﺎ ﺩ ﺓ ﻭﺃﻥ ﻻ ﻳﻜﻮﻥﹶ ﻋﻨ ﺪﻫﺎ ﻣﻦ ﻳ ﻁ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺫﻟ ﺸ ﺮ ﻟﻜﻦ ﺑ
ﺝ ﺇﻻ ﺑﺈﹺﺫﻧﻪ ﺃﻭ ﻟﻀﺮﻭﺭ ﺓ ﻷﻥ ﻋﻠﻴ ﻪ ﺍﻟﻘﻴﺎ ﻡ ﲜﻤﻴﻊ ﻣﺆﻧﹺﻬﺎ ﺖ ﰲ ﺑﻴﺘﻬﺎ .ﺃﻣﺎ ﺍﻟﺮﺟﻌﻴﺔ ﻓﻼ ﲣﺮ ﺗﺮ ﹺﺟ ﻊ ﻭﺗﺒﻴ
ﻑ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻬﺎ ﺃﻭ ﻭﹶﻟﺪﻫﺎ ﺃﻭ ﻋﻠﻰ ﺍﳌﺎ ﹺﻝ ﻭﻟﻮ ﻟ ﻐﲑﹺﻫﺎ ﺴ ﹶﻜ ﹺﻦ ﳋ ﻮ
ﻛﺎﻟﺰﻭﺟﺔ ،ﻭﻣﺜﻠﹸﻬﺎ ﺑﺎﺋ ﻦ ﺣﺎﻣﻞ ﻭﺗﻨﺘﻘﻞ ﻣﻦ ﺍﳌ
ﺝ ﺳﻜﹾﲎ ﻯ ﺷﺪﻳﺪﹰﺍ ،ﻭﻋﻠﻰ ﺍﻟ ﺰ ﻭ ﹺ ﺕ ﺑﹺﺎﳉﲑﺍ ﻥ ﹶﺃ ﹶﺫ ﻕ ﺃﻭ ﺳﺎﺭﹺﻕ .ﺃﻭ ﺗﹶﺄ ﱠﺫ ﻑ ﻫ ﺪ ﹴﻡ ﺃﻭ ﺣﺮ ﹴ ﻛﻮﺩﻳ ﻌ ﺔ ﻭﺇﻥ ﻗ ﱠﻞ ﻭﺧﻮ
ﺲ ﻟﻪ ﻣﺴﺎﻛﻨﺘﻬﺎ ﻭﻻ ﺩﺧﻮ ﹸﻝ ﳏ ﱢﻞ ﻫﻲ ﻓﻴ ﻪ ﻣ ﻊ ﺍﻧﺘﻔﺎ ِﺀ ﳓﻮ ﺍﶈﺮﻡ ﺍﳌﹸﻔﺎ ﺭﻗﹶﺔ ﻭﻟﻮ ﺑﹸﺄﺟﺮ ﺓ ﻣﺎ ﱂ ﺗﻜ ﻦ ﻧﺎ ﺷ ﺰ ﹰﺓ ﻭﹶﻟﻴ
ﺤ ﺮ ﻡ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻟﻮ ﺃﻋﻤﻰ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺭﺟﻌﻴﹰﺎ ﻷﻥ ﺫﻟﻚ ﳚﺮ ﺇﱃ ﺍﳋﹸﻠﻮ ﺓ ﺍﳌﹸﺤﺮﻣ ﺔ ﺎ ،ﻭﻣﻦ ﰒ ﻓﻴ
ﹶﻟ ﹺﺰﻣﻬﺎ ﻣﻨﻌﻪ ﺇﻥ ﹶﻗ ﺪﺭﺕ ﻋﻠﻴﻪ )ﻭ( ﻛﻤﺎ ﺗﻌﺘ ﺪ ﺣﺮﺓ ﲟﺎ ﺫﻛﺮ )ﺗﻌﺘ ﺪ ﻏﲑﻫﺎ( ﺃﻱ ﻏﲑ ﺍﳊ ﺮ ﺓ )ﺑﻨﺼﻒ( ﻣﻦ ﻋ ﺪ ﺓ
ﺼﻔﹸﻪ ﹺﺇ ﱠﻻ ﹺﺑﻈﹸﻬﻮ ﹺﺭ ﹸﻛﹼﻠ ﻪ
ﻒ ﰲ ﻛﹶﺜ ﹴﲑ ﻣﻦ ﺍﻷﺣﻜﺎ ﹺﻡ )ﻭﻛﻤﻞ ﺍﻟﻄﱡﻬﺮ ﺍﻟﺜﺎﱐ( ﺇﺫ ﻻ ﻳ ﹾﻈ ﻬ ﺮ ﹺﻧ ﺍﳊﺮﺓ َﻷﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼ
ﻓﻼ ﺑ ﺪ ﻣﻦ ﺍ ِﻹﻧﺘﻈﺎ ﹺﺭ ﺇﱃ ﺃﹶﻥ ﻳﻌﻮ ﺩ ﺍﻟﺪ ﻡ )ﻭﺗﻌﺘﺪﺍ ﻥ( ﺃﻱ ﺍﳊﺮ ﹶﺓ ﻭﺍ َﻷﻣﺔ ﻟﻮﻓﺎ ﺓ ﺃﻭ ﻏﲑﻫﺎ ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﺗﺤﻴﻀﺎ ﻥ
ﺿ ﹺﻊ ﻋﹶﻠﻘﹶﺔ.
ﺖ ﻻ ﺑﹺﻮ
ﻀ ﻐ ﹰﺔ ﺗﺘﺼ ﻮ ﺭ ﻟﻮ ﺑ ﻘﻴ
ﺐ ﺍﻟﻌﺪﺓ ﻭﻟﻮ ﻣ
ﺿ ﹺﻊ ﺣ ﻤ ﹴﻞ( ﲪﻠﺘﺎ ﻟﺼﺎ ﺣ ﹺ
)ﺑﻮ
183
ﺡ ﻟ ﻐﻴ ﹺﺮ ﺫﻱ
ﺖ ﹺﺑﻪ ﺑ ﻌ ﺪ ﻧﹺﻜﺎ ﹴ
ﺖ ﻃﹶﻼﻗﻪ ﻻ ﺇﻥ ﹶﺃﺗ ﲔ ﻣ ﻦ ﻭ ﹾﻗ
]ﻓﺮﻉ[ :ﻳﻠﺤﻖ ﺫﺍ ﺍﻟ ﻌﺪﺓ ﺍﻟﻮﻟ ﺪ ﺇﱃ ﺃ ﺭﺑﻊ ﺳﻨ
ﻕ( ﺍﳌﺮﺃ ﹸﺓ )ﰲ( ﺩﻋﻮﻯ ﺼ ﺪ
ﺍﻟ ﻌ ﺪ ﺓ ﻭﹺﺇﻣﻜﺎ ﻥ ﻷﻥ ﻳﻜﻮ ﹶﻥ ﻣﻨﻪ ﺑﺄﻥ ﹶﺃﺗﺖ ﺑﻪ ﻟﺴﺘﺔ ﺃ ﺷﻬﺮ ﺑ ﻌ ﺪ ﻧﹺﻜﺎﺣﻪ) .ﻭﺗ
ﺖ ﻋ ﺪﺗﻬﺎ ﺃﻭ ﹶﻛﺬﱠﺎ ﺍﻟﺰﻭﺝ ،ﺇﺫ ﻳ ﻌﺴﺮ ﻋﻠﻴﻬﺎ )ﺍﻧﹺﻘﻀﺎ ِﺀ ﻋ ﺪ ﺓ( ﹺﺑ ﻐﻴ ﹺﺮ ﺃﺷﻬﺮ ﺇﻥ )ﺃﻣﻜﻦ( ﺍﻧﻘﻀﺎﻭﻫﺎ ﻭﺇﻥ ﺧﺎﻟﻔ
ﺇﻗﺎ ﻣ ﹸﺔ ﺍﻟﺒﻴﻨﺔ ﺑﺬﻟﻚ ﻭﻷﺎ ﻣﺆﲤﻨ ﹲﺔ ﻋﻠﻰ ﻣﺎ ﰲ ﺭﺣﻤﻬﺎ ﻭﹺﺇﻣﻜﺎﻥ ﺍﻹِﻧﻘﻀﺎ ِﺀ ﺑﺎﻟﻮﻻﺩ ﺓ ﺳﺘﺔ ﺃﺷﻬ ﹴﺮ ﻭﳊﻈﺘﺎ ﻥ
ﺾ ﺳﺒﻌ ﹰﺔ ﻭﺃﺭﺑﻌﻮ ﹶﻥ ﻳﻮﻣﹰﺎ ﻭﳊﻈﺔ. ﻭﺑﺎﻷﻗﺮﺍ ِﺀ ﻟﺤﺮ ﺓ ﹸﻃﻠﱢﻘﺖ ﰲ ﹸﻃ ﻬ ﹴﺮ ﺍﺛﻨﺎ ﻥ ﻭﺛﻼﺛﻮ ﹶﻥ ﻳﻮﻣﹰﺎ ﻭﳊﻈﺘﺎ ﻥ ﻭﰲ ﺣﻴ ﹴ
]ﻓﺎﺋﺪﺓ[ :ﻳﻨﺒﻐﻲ ﲢﻠﻴﻒ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻧﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ )ﻭﻻ ﻳ ﹾﻘﺒ ﹸﻞ ﺩﻋﻮﺍﻫﺎ( ﺃﻱ ﺍﳌﺮﺃﺓ )ﻋﺪ ﹺﻡ ﺍﻧﻘﻀﺎﺋﻬﺎ( ﺃﻱ
ﻑ ﺑﺎﻧﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ ،ﻓﻠﻮ ﺍﺩﻋﺖ ﺑﻌ ﺪ ﺡ ﻳﺘﻀ ﻤ ﻦ ﺍﻹِﻋﺘﺮﺍ ﺝ ﺍﻵﺧﺮ( ﻷﻥ ﺭﹺﺿﺎﻫﺎ ﺑﹺﺎﻟﻨﻜﺎ ﹺ ﺍﻟ ﻌﺪﺓ )ﺑﻌﺪ ﺗﺰﻭ ﹺ
ﻕ ﺍﻟﺪﺧﻮ ﹶﻝ ﻓﹶﺄﻧﻜﺮ ﺻﺪﻕ ﺑﻴﻤﻴﻨﻪ ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻣﻪ ﻭﻋﹶﻠﻴﻬﺎ ﺍﻟ ﻌﺪﺓ ﻣﺆﺍ ﺧﺬﹶﺓ ﳍﺎ ﺑﹺﺈﻗﹾﺮﺍﺭﹺﻫﺎ ﻭﺇﻥ ﺭ ﺟﻌﺖ ﺍﻟﻄﻼ ﹺ
ﻭﻛ ﱠﺬﺑﺖ ﻧﻔﺴﻬﺎ ﰲ ﺩﻋﻮﻯ ﺍﻟﺪﺧﻮﻝ ﻷﻥ ﺍﻹِﻧﻜﺎ ﺭ ﺑﻌﺪ ﺍﻹِﻗﺮﺍﺭ ﻏ ﲑ ﻣﻘﺒﻮﻝ.
ﺝ ﺍﻟﺜﺎﱐ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﻧﻘﹶﻀﺖ ﻋﺪﺓ ﺍﻟﺮ ﺟﻌﻴﺔ ﰒ ﻧﻜﹶﺤﺖ ﺁﺧﺮ ﻓﺎﺩﻋﻰ ﻣ ﹶﻄﱢﻠﻘﹸﻬﺎ ﻋﹶﻠﻴﻬﺎ ﺃﻭ ﻋﻠﻰ ﺍﻟﺰﻭ ﹺ
ﺖ ﻟﻜﻦ ﺃﻗﺮﺍ :ﺃﻱ ﺍﻟﺰﻭﺟﺔ ،ﻭﺍﻟﺜﺎﱐ ﻟﻪ ﺑﻪ ﺃﹶﺧﺬﹶﻫﺎ ﺖ ﺫﻟﻚ ﺑﺒﻴﻨﺔ ﺃﻭ ﱂ ﻳﹾﺜﹺﺒ ﺍﻟﺮﺟﻌﻴﺔ ﻗﺒﻞ ﺍﻧ ﻘﻀﺎﺀ ﺍﻟ ﻌﺪﺓ ﻓﺄﺛﹾﺒ
ﻁ ِﺀ ﻣ ﻬ ﺮ ﺍ ﳌﹾﺜﻞﹺ ،ﻓﻠﻮ ﺃﻧﻜﺮ ﺍﻟﺜﺎﱐ
ﺴﺘ ﹾﻠﺰﹺﻡ ﻓﺴﺎ ﺩ ﺍﻟﻨﻜﺎﺡ ﻭﳍﺎ ﻋﻠﻴﻪ ﺑﺎﻟ ﻮ ﹾ ﺖ ﺑﺎﻟﺒﻴﻨﺔ ﺃﻭ ﺍﻹِﻗﺮﺍ ﺭ ﻣﺎ ﻳ ﻷﻧﻪ ﻗﺪ ﹶﺛﺒ
ﺡ ﻭﻗﻊ ﺻﺤﻴﺤﹰﺎ ﻭﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺮﺟﻌﺔ ﺃﻭ ﺃﻗﺮﺕ ﻫﻲ ﺩﻭﻥ ﻕ ﺑﻴﻤﻴﻨﻪ ﰲ ﺇﻧﻜﺎﺭﻫﺎ ﻷﻥ ﺍﻟﻨﻜﺎ ﺍﻟ ﺮ ﺟﻌﺔ ﺻﺪ
ﺍﻟﺜﺎﱐ ﻓﻼ ﻳﺄﺧﺬﻫﺎ ﻟﺘﻌﻠﻖ ﺣﻖ ﺍﻟﺜﺎﱐ ﺣﱴ ﺗﺒﲔ ﻣﻦ ﺍﻟﺜﺎﱐ ،ﺇﺫ ﻻ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻫﺎ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺟﻌﺔ ﻣﺎ ﺩﺍﻣﺖ ﰲ
ﺴﻠﻢ ﻟﻸﻭﻝ ﺑﻼ ﻋ ﹾﻘ ﺪ ﻭﺃﻋﻄﺖ ﻭﺟﻮﺑﹰﺎ ﺍﻷﻭﻝ ﻗﺒﻞ ﺑﻴﻨﻮﻧﺘﻬﺎ ﻣﻬ ﺮ ﺼ ﻤﺘﻪ ﻟﺘﻌﻠﻖ ﺣﻘﻪ ﺎ ،ﺃﻣﺎ ﺇﺫﺍ ﺑﺎﻧﺖ ﻣﻨﻪ ﻓﺘ ﻋ
ﻉ ﺍﳊﻴﻠﻮﻟﺔ، ﺡ ﺍﻟﺜﺎﱐ ﺣﱴ ﻟﻮ ﺯﺍﻝ ﺃﺧﺬﺕ ﺍﳌﻬ ﺮ ﻻﺭﺗﻔﺎ ﹺ ﺍﳌﺜ ﹺﻞ ﻟﻠﺤﻴﻠﻮﻟ ﺔ ﺍﻟﺼﺎﺩﺭ ﺓ ﻣﻨﻬﺎ ﺑﻴﻨ ﻪ ﻭﺑﲔ ﺣﻘ ﻪ ﺑﺎﻟﻨﻜﺎ ﹺ
ﻭﻟﻮ ﺗﺰﻭﺟﺖ ﺍﻣﺮﺃﺓ ﻛﺎﻧﺖ ﰲ ﺣﻴﺎﻟﺔ ﺯﻭﺝ ﺑﺄﻥ ﺛﺒﺖ ﺫﻟﻚ ﻭﻟﻮ ﺑﺈﹺﻗﺮﺍﺭﻫﺎ ﺑﻪ ﻗﺒﻞ ﻧﻜﺎﺡ ﺍﻟﺜﺎﱐ ﻓﺎﺩﻋﻰ ﻋﻠﹶﻴﻬﺎ
ﺖ ﻋ ﺪﺗﻬﺎ ﻣﻨ ﻪ ﻗﺒﻞ ﺃﻥ ﺗﻨ ﻜ ﺢ ﺍﻟﺜﺎﱐ ﻭﻻﻀ ﺍﻷﻭ ﹸﻝ ﺑﻘﺎ َﺀ ﻧﹺﻜﺎﺣﻪ ﻭﺃﻧ ﻪ ﱂ ﻳﻄﹼﻠﻘﹶﻬﺎ ﻭﻫﻲ ﺗﺪﻋﻲ ﺃﻧﻪ ﻃﻠﱠﻘﻬﺎ ﻭﺍﻧﻘ
ﻒ ﺃﻧﻪ ﱂ ﻳ ﹶﻄﻠﱢﻘﻬﺎ ﺃ ﺧﺬﹶﻫﺎ ﻣ ﻦ ﺍﻟﺜﺎﱐ ﻷﻧﻬﺎ ﺃﻗﺮﺕ ﹶﻟ ﻪ ﺑﺎﻟ ﺰ ﻭ ﹺﺟﻴ ﺔ ﻭﻫﻮ ﺇﻗﺮﺍ ﺭ ﺻﺤﻴﺢ ،ﺇﺫ ﱂ ﺑﻴﻨﺔ ﺑﺎﻟﻄﱠﻼﻕ ﻓﺤﹶﻠ
ﺨ ﹾﻠ ﹴﻊ
ﻕ ﳌﻔﺎﺭﹶﻗ ﺔ )ﺭﺟﻌﻴﺔ ﻓﻴﻬﺎ( ﻻ ﺑﺎﺋ ﻦ ﻭﻟﻮ ﹺﺑ ﻕ )ﻭﺗﻨﻘﻄﻊ ﻋﺪﺓ( ﺑﹺﻐ ﹺﲑ ﺣ ﻤ ﹴﻞ )ﲟﺨﺎﹶﻟ ﹶﻄ ﺔ( ﻣﻔﺎﺭ ﹴ ﻳﺘﻔﱠﻘﺎ ﻋﻠﻰ ﺍﻟﻄﱠﻼ ﹺ
ﻁ ٌﺀ
ﺝ ﺯ ﻭ ﺟﺘﻪ ﺑﺄﻥ ﻛﺎﻥ ﻳﺨﺘﻠﻲ ﺑﹺﻬﺎ ،ﻭﻳﺘﻤﻜﱠﻦ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻴﺴﲑ ﺳﻮﺍﺀ ﺃ ﺣﺼﻞ ﻭ ﹾ ﻛﻤﺨﺎﹶﻟﻄﹶﺔ ﺍﻟ ﺰ ﻭ ﹺ
ﺖ ﺍﳌﹸﻌﺎﺷﺮ ﹸﺓ ﺑﺄﻥ ﻧﻮﻯ ﺃﻧﻪ ﻻ ﻳﻌﻮ ﺩ ﺇﻟﻴﻬﺎ ﻛﻤﻠﺖ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ، ﺃﻡ ﻻ ﻓﻼ ﺗﻨﻘﹶﻀﻲ ﺍﻟ ﻌﺪﺓ ﻟﻜﻦ ﺇﺫﺍ ﺯﺍﹶﻟ
ﺐ ﺯﻣﻦ ﺍ ﺳﺘﻔﺮﺍ ﺷ ﻪ ﻋﻨﻬﺎ ﺑﻞ ﺗﻨ ﹶﻘﻄﻊ ﻣﻦ ﺴ ﺤِ ﻼ ﰲ ﺍﻟ ﻌﺪﺓ ﻓﻼ ﻳ ﺤﻬﺎ ﺣﺎﺋ ﹰ ﺵ ﻛﻤﺎ ﻟﻮ ﻧ ﹶﻜ ﺸﺒ ﻬ ﺔ ﺍﻟﻔﺮﺍ ﹺ
ﻭﺫﻟﻚ ﻟ
ﺐ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺘﺨﻠﻠ ﺔ ﺑﲔ ﺍﳋﻠﻮﺍﺕ، ﺴ ﺤِﺣﲔ ﺍﳋﻠﻮﺓ ﻭﻻ ﻳﺒﻄ ﹸﻞ ﺎ ﻣﺎ ﻣﻀﻰ ﻓﺘﺒﲏ ﻋﻠﻴﻪ ﺇﺫﺍ ﺯﺍﻟﹶﺖ ﻭﻻ ﻳ
)ﻭ( ﻟﻜﻦ )ﻻ ﺭ ﺟﻌﺔ( ﻟﻪ ﻋﻠﻴﻬﺎ )ﺑﻌﺪﻫﺎ( ﺃﻱ ﺑﻌ ﺪ ﺍﻟ ﻌﺪﺓ ﺑﺎﻷﻗﹾﺮﺍ ِﺀ ﺃﻭ ﺍﻷﺷﻬ ﹺﺮ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘﻤﺪ ﻭﺇﻥ ﱂ ﺗﻨﻘﹶﺾ
ﻋﺪﺎ ﻟﻜﻦ ﻳﻠﺤﻘﻬﺎ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﻧﻘﻀﺎﺋﻬﺎ ،ﻭﺍﻟﺬﻱ ﺭﺟﺤﻪ ﺍﻟﺒﻠﻘﻴﲏ ﺃﻧﻪ ﻻ ﻣﺆﻧﺔ ﳍﺎ ﺑ ﻌﺪﻫﺎ .ﻭ ﺟ ﺰ ﻡ ﺑﹺﻪ ﻏﲑﻩ
ﺙ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﻳﺤ ﺪ ﹺﺑ ﻮ ﹾﻃﺌﻬﺎ.
ﻓﻘﺎﻝ :ﻻ ﺗﻮﺍ ﺭ ﹶ
184
ﺸﺒ ﻬ ﺔ
]ﺗﺘﻤﺔ[ :ﻟﻮ ﺍ ﺟ ﻤﺘﻊ ﻋﺪﺗﺎ ﺷﺨﺺ ﻋﻠﻰ ﺍﻣﺮﺃ ﺓ ﺑﺄﻥ ﻭﻃﻰ َﺀ ﻣﻄﻠﱠﻘﺘﻪ ﺍﻟﺮﺟﻌﻴﺔ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﺍﻟﺒﺎﺋ ﻦ ﹺﺑ
ﻁ َﺀ ﺍﺳﺘ ﹾﺄﻧﻔﹶﺖ ﺝ ﻓﻴﻬﺎ ﺑﻘﻴﺔ ﺍﻷﻭﱃ ﻓﺈﹺﻥ ﻛﺮﺭ ﺍﻟ ﻮ ﹾ ﻁ ِﺀ ﻭﺗﻨ ﺪ ﹺﺭ
ﺗﻜﹾﻔﻲ ﻋ ﺪ ﹲﺓ ﺃﺧﲑﺓ ﻣﻨﻬﻤﺎ ﻓﺘﻌﺘ ﺪ ﻫﻲ ﻣﻦ ﻓﺮﺍﻍ ﺍﻟ ﻮ ﹾ
ﺃﻳﻀﹰﺎ ﻟﻜﻦ ﻻ ﺭ ﺟﻌﺔ ﺣﻴﺚ ﱂ ﻳﺒ ﻖ ﻣﻦ ﺍﻷﻭﱃ ﺑﻘﻴ ﹰﺔ.
ﻕ ﻋﻨﺪ ﻭﺟﻮ ﺩ ﺳﺒﺐ ﳑﺎ ﻳﺄﰐ ﻟﻠﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺺ ﹺﺑ ﻤ ﻦ ﻓﻴﻬﺎ ﹺﺭ ]ﻓﺮﻉ[ :ﰲ ﺣﻜ ﹺﻢ ﺍﻹِﺳﺘﱪﺍ ِﺀ ﻭ ﻫ ﻮ ﺷﺮﻋﹰﺎ ﺗ ﺮﺑ
ﺙ ﺃﻭ ﻭﺻﻴ ﺔ ﺤ ﹶﻞ ﲤﺘ ﹴﻊ ﺃﻭ ﺗﺰﻭﻳﺞ )ﲟﻠﻚ ﺃﻣﺔ( ﻭﻟﻮ ﻣﻌﺘ ﺪ ﺓ ﺑﺸﺮﺍ ٍﺀ ﺃﻭ ﺇﺭ ﺭﲪﻬﺎ ﺃﻭ ﻟﻠﺘﻌﺒﺪ) .ﳚﺐ ﺍ ﺳﺘﺒﺮﺍﺀ( ﻟ
ﺴ ﻤ ﺔ ﺃﻭ ﺍﺧﺘﻴﺎ ﹺﺭ ﲤﻠﱡﻚ )ﻭﺇﻥ ﺗﻴ ﱠﻘ ﻦ ﺑﺮﺍﺀَﺓ ﺭﺣﻢ( ﹶﻛﺼﻐﲑ ﺓ ﻭﺑﻜ ﹴﺮ ﺸ ﺮ ﻃ ﻪ ﻣﻦ ﺍﻟ ﻘ
ﺾ ﺃﻭ ﺳﱯ ﺑ ﺃﻭ ﻫﺒ ﺔ ﻣﻊ ﻗﺒ ﹴ
ﺐ ﻓﻴﻤﺎ ﺫﻛﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺤﻞ ﺍﻟﺘﻤﺘﻊ ﺠ ﻭﺳﻮﺍﺀ ﺃﻣﻠﻜﻬﺎ ﻣﻦ ﺻﱯ ﺃﻡ ﺍﻣﺮﺃ ﺓ ﺃﻡ ﻣﻦ ﺑﺎﺋ ﹴﻊ ﺍ ﺳﺘﱪﺃﻫﺎ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﻓﹶﻴ ﹺ
ﺴﺘﻮﹶﻟ ﺪ ﺓ ﹺﺑ ﻌﺘﻘﻬﺎ( :ﺃﻱ ﺑﹺﺈﻋﺘﺎﻕ ﺍﻟﺴﻴﺪ ﻛﻞ ﺴﺘﻮﻟ ﺪ ﺓ )ﺃﻭ ﻣ
ﺵ( ﻟﻪ )ﻋ ﻦ ﺃ ﻣ ﺔ ﻣ ﻮﻃﹸﻮ َﺀ ﺓ( ﻏﲑ ﻣ )ﻭﺑﺰﻭﺍ ﹺﻝ ﻓﺮﺍ ﹺ
ﺝ
ﻕ ﻏﲑ ﻣﺴﺘﻮﹶﻟ ﺪ ﺓ ﳑﻦ ﺯﺍ ﹶﻝ ﻋﻨﻬﺎ ﺍﻟﻔﹶﺮﺍﺵ ﻓﻼ ﳚﺐ ﺑﻞ ﺗﺘﺰﻭ ﻭﺍﺣﺪ ﺓ ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻮﺗﻪ ﻻ ﺇ ﹾﻥ ﺍﺳﺘﱪﺃ ﻗﺒﻴﻞ ﹺﺇﻋﺘﺎ ﹺ
ﺼ ﺢ ﺗﺰﻭﻳ ﺞ ﻣ ﻮﻃﹸﻮ َﺀﺗﻪ( ﺃﻱ ﺍﳌﺎﻟﻚ ﺤ ﺮ ﻡ ﺑﻞ )ﻻ ﻳ
ﺴﺘﻮﻟﹶﺪﺓ) .ﻭ( ﻳ ﻑ ﺍ ﹸﳌ
ﺣﺎ ﹰﻻ .ﺇﺫ ﻻ ﺗﺸﺒﻪ ﻫﺬﻩ ﻣﻨﻜﻮﺣﺔ ﲞﻼ
ﻁ ﺍﳌﺎﺀَﻳﻦ ﺃﻣﺎ ﻏﲑ ﻣ ﻮﻃﹸﻮﺀَﺗﻪ ﻓﹺﺈﻥ ﻛﺎﻧﺖ ﻏﲑ ﻣﻮﻃﻮ َﺀ ﹰﺓ ِﻹﺣﺪ ﻓﻠﻪ ﻼ )ﻗﺒﻞ( ﻣﻀﻲ )ﹺﺇ ﺳﺘﺒﺮﺍﺀ( ﺣﺬﹶﺭ ﻣﻦ ﺍﺧﺘ ﹶ
ﺗﺰﻭﳚﻬﺎ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﻣﻮﻃﻮﺀﺓ ﻏﲑﻩ ﻓﻠﻪ ﺗﺰﻭﳚﻬﺎ ﳑﻦ ﺍﳌﺎﺀ ﻣﻨﻪ ﻭﻛﺬﺍ ﻣﻦ ﻏﲑﻩ ﺇﻥ ﻛﺎﻥ ﺍﳌﺎﺀ ﻏﲑ ﳏﺘﺮﻡ ﺃﻭ
ﺕ ﺃﻗﹾﺮﺍﺀﻣﻀﺖ ﻣﺪﺓ ﺍﻹِﺳﺘﱪﺍ ِﺀ ﻣﻨﻪ .ﻭﻟﻮ ﺃﹶﻋﺘ ﻖ ﻣﻮﻃﻮﺀﺗ ﻪ ﻓﻠ ﻪ ﻧﹺﻜﺎﺣﻬﺎ ﺑﻼ ﺍﺳﺘﱪﺍﺀ )ﻭﻫ ﻮ( ﺃﻱ ﺍﻹِﺳﺘﱪﺍﺀ )ﻟﺬﺍ
ﺤﺒﻠﹶﺖ ﻣﻨﻪ،ﺾ ﹶﻓ
ﳊﻴ ﹺﺣﻴﻀﺔ( ﻛﺎﻣﻠ ﹰﺔ ﻓﻼ ﺗﻜﻔﻲ ﺑﻘﻴﺘﻬﺎ ﺍﳌﻮﺟﻮﺩﺓ ﺣﺎﻟﺔ ﻭﺟﻮﺏ ﺍﻹِﺳﺘﱪﺍﺀ ﻭﻟﻮ ﻭﻃﺌﹶﻬﺎ ﰲ ﺍ ﹶ
ﺿ ﹺﻊ ﻛﻤﺎ ﺣﹺﺒﻠﹶﺖ ﻣﻦ ﻭ ﹾﻃﺌ ﻪ ﻭﻫﻲ ﳊﻴﺾ ﺍﻧ ﹶﻘ ﹶﻄ ﻊ ﺍ ِﻹ ﺳﺘﺒﺮﺍﺀ ﻭﺑﻘﻲ ﺍﻟﺘﺤﺮﱘ ﺇﱃ ﺍﻟ ﻮ ﻓﺈﹺﻥ ﻛﺎﻥ ﻗﹶﺒﻞ ﻣﻀﻲ ﺃﹶﻗ ﱢﻞ ﺍ ﹶ
ﺾ ﻛﺎﻣ ﹴﻞ ﳍﺎ ﻗﺒﻞ ﺍﳊﻤﻞ )ﻭﻟﺬﺍﺕ ﺃﺷﻬ ﹴﺮ( ﻃﺎ ﻫﺮﺓ ﻭﹺﺇ ﹾﻥ ﺣﺒﻠﹶﺖ ﺑﻌﺪ ﻣﻀﻲ ﺃﻗﻠﻪ ﻛﻔﻰ ﰲ ﺍ ِﻹﺳﺘﱪﺍ ِﺀ ﳌﻀﻲ ﺣﻴ ﹴ
ﻣﻦ ﺻﻐﲑﺓ ﺃﻭ ﺁﻳﺴﺔ )ﺷﻬﺮ ﻭﳊﺎﻣﻞ ﻻ ﺗﻌﺘﺪ ﺑﺎﻟﻮﺿﻊ( ﺃﻱ ﺑﻮﺿﻊ ﺍﳊﻤﻞ ﻭﻫﻲ ﺍﻟﱵ ﲪﻠﻬﺎ ﻣﻦ ﺍﻟﺰﻧﺎ ﺃﻭ
ﺍﳌﺴﺒﻴﺔ ﺍﳊﺎﻣﻞ ﺃﻭ ﺍﻟﱵ ﻫﻲ ﺣﺎﻣﻞ ﻣﻦ ﺍﻟﺴﻴﺪ ﻭﺯﺍ ﹶﻝ ﻋﻨﻬﺎ ﻓﺮﺍﺷﻪ ﺑﻌﺘﻖ ﺳﻮﺍﺀ ﺍﳊﺎﻣﻞ ﺍﳌﺴﺘﻮﻟﺪﺓ ﻭﻏﲑﻫﺎ
)ﻭﺿﻌﻪ( ﺃﻱ ﺍﳊﻤﻞ.
ﺾ ﺃﻭ ﰲ ﺃﺛﻨﺎﺋﻪ ﻭﻣﺜﻠﻪ ﺍﻟﺸﻬﺮ ﰲ ﻍ ﺍﳊﹶﻴ ﹺ ]ﻓﺮﻉ[ :ﻟﻮ ﺍ ﺷﺘﺮﻯ ﳓﻮ ﻭﺛﻨﻴﺔ ﺃﻭ ﻣﺮﺗﺪ ﺓ ﻓﺤﺎﺿﺖ ﰒ ﺑﻌﺪ ﻓﺮﺍ ﹺ
ﺫﺍﺕ ﺍﻷﺷﻬﺮ ﺃﺳﻠﻤﺖ ﱂ ﻳﻜﻒ ﺣﻴﻀﻬﺎ ﺃﻭ ﳓﻮﻩ ﰲ ﺍﻹِﺳﺘﱪﺍﺀ ﻷﻧﻪ ﻻ ﻳﺴﺘﻌﻘﺐ ﺣ ﹼﻞ ﺍﻟﺘﻤﺘﻊ ﺍﻟﺬﻱ ﻫﻮ
ﺖ ﻷﻧﻪ ﻻ ﻳ ﻌﻠﹶﻢ ﺇﻻ ﻣﻨﻬﺎ )ﻭ ﺣ ﺮ ﻡ ﰲ ﻀ ﺍﻟﻘﺼﺪ ﰲ ﺍ ِﻹ ﺳﺘﺒﺮﺍﺀ )ﻭﺗﺼﺪﻕ( ﺍ ﹶﳌﻤﻠﻮﻛﺔ ﺑﻼ ﳝﲔ )ﰲ ﻗﻮﳍﺎ( ﺣ
ﻁ ِﺀ ﺍﳌﹸﺤ ﺮ ﹺﻡ ﻭﻻ ﺣﺘﻤﺎ ﹺﻝ
ﺲ )ﻗﺒﻞ( ﲤﺎﻡ )ﺍﺳﺘﱪﺍ ٍﺀ( ﻷﺩﺍﺋﻪ ﺇﱃ ﺍﻟ ﻮ ﹾ ﺴﹺﺒﻴﺔ ﲤﺘﻊ( ﻭﻟﻮ ﺑﻨﺤﻮ ﻧﻈ ﹴﺮ ﺑﺸﻬﻮ ﺓ ﻭ ﻣ ﻏ ﹺﲑ ﻣ
ﻁ ُﺀ ﻻ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺤ ﺮ ﻡ ﺍﻟ ﻮ ﹾ
ﺃﻧﻬﺎ ﺣﺎ ﻣ ﹲﻞ ﲝ ﺮ ﻓﻼ ﻳﺼﺢ ﳓﻮ ﺑﻴﻌﻬﺎ ﻧﻌﻢ ﲢﻞ ﻟﻪ ﺍﳋﹶﻠﻮ ﹸﺓ ﺎ ،ﺃﻣﺎ ﰲ ﺍﳌﺴﺒﻴﺔ ﻓﻴ
ﺲ ﺍﻹِﻣﺎ ِﺀ ﺳﻴﻤﺎ ﲔ ﻭﺍﻷﻳﺪﻱ ﺇﱃ ﻣ ﺲ ﻷﻧﻪ ﱂ ﳛﺮﻡ ﻣﻨﻬﺎ ﻏﲑﻩ ﻣﻊ ﻏﻠﺒﺔ ﺍﻣﺘﺪﺍ ﺩ ﺍﻷﻋ ﹺ ﺑﻐﲑ ﻩ ﻣﻦ ﺗﻘﺒﻴ ﹴﻞ ﻭﻣ
ﺍﳊﺴﺎﻥ ،ﻭﻷ ﱠﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺒﻞ ﹶﺃ ﻣﺔﹰ ﻭﻗﻌﺖ ﰲ ﺳ ﻬﻤﻪ ﻣﻦ ﺳﺒﺎﻳﺎ ﺃﻭﻃﺎﺱ ،ﻭﺃﹶﳊ ﻖ ﺍﳌﺎﻭﺭﺩﻱ
ﺴﹺﺒﻴﺔ ﰲ ﺣﻞ ﺍﻹِﺳﺘﻤﺘﺎﻉ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ﻛﻞ ﻣﻦ ﻻ ﳝﻜﻦ ﲪﻠﻬﺎ ﻛﺼﺒﻴﺔ ﻭﺁﻳﺴﺔ ﻭﺣﺎﻣﻞ ﻣﻦ ﺯﻧﺎ.
ﻭﻏﲑﻩ ﺑﺎﳌ
185
]ﻓﺮﻉ[ :ﻻ ﺗﺼﲑ ﺃﻣﺔ ﻓﺮﺍﺷﹰﺎ ﻟﺴﻴﺪﻫﺎ ﺇﻻ ﺑﻮﻁﺀ ﻣﻨﻪ ﰲ ﻗﹸﺒﻠﻬﺎ ﻭﻳﻌﻠﻢ ﺫﻟﻚ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻩ ﺑ ﻪ ﺃﻭ ﺑﺒﻴﻨﺔ ،ﻓﺈﹺﺫﺍ
ﻑ ﺑﹺﻪ.
ﺤ ﹶﻘ ﻪ ﻭﺇ ﹾﻥ ﹾﱂ ﻳ ﻌﺘ ﹺﺮ
ﻭﻟﺪﺕ ﻟﻺِﻣﻜﺎﻥ ﻣﻦ ﻭﻃﺌﻪ ﻭﻟﺪﹰﺍ ﹶﻟ
ﻒ ﻋﻠﻴﻪ )ﻟ ﺰ ﻭ ﺟ ﺔ( ﺃﻭ ﹶﺃ ﻣ ﺔ ﺐ( ﺍﳌﺪ ﺍﻵﺗﻲ ﻭﻣﺎ ﻋﻄ ﺠ ﺝ )ﻳ ﹺ
)ﻓﺼﻞ( :ﰲ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﺍ ِﻹﻧﻔﺎﻕ ﻭﻫ ﻮ ﺍ ِﻹ ﺧﺮﹺﺍ
ﺏﺼ ﺪ ﻭﻟﻮ ﺑﹺﺮﻛﻮ ﹺ ﻉ ﺑﹺﻬﺎ ﻭﻣﻦ ﻧ ﹶﻘﻠﹶﻬﺎ ﺇﱃ ﺣﻴﺚ ﺷﺎ َﺀ ﻋﻨﺪ ﺃﻣﻦ ﺍﻟﻄﺮﻳ ﹺﻖ ﻭﺍﳌ ﹾﻘ ﻀ ﺔ )ﻣﻜﱠﻨﺖ( ﻣ ﻦ ﺍ ِﻹ ﺳﺘ ﻤﺘﺎ ﹺ
ﻭ ﻣﺮﹺﻳ
ﻕ ﻫﻮ ﺼ ﺪ
ﲔ ﻳﻮﻣﹰﺎ ﻓﻴﻮﻣﹰﺎ ﻭﻳ ﺐ ﺑﺎﻟﺘﻤﻜ ﹺ
ﺠ ﺖ ﻓﻴﻪ ﺍﻟﺴﻼﻣﺔ ،ﻓﻼ ﲡﺐ ﺑﹺﺎﻟ ﻌ ﹾﻘ ﺪ ﺧﻼﻓﹰﺎ ﻟﻠﻘﺪﱘ ﻭﺇﳕﺎ ﺗ ﹺ ﺑﺤ ﹴﺮ ﹶﻏﹶﻠﺒ
ﺖ ﻣ ﻦ ﻳ ﻤ ﻜ ﹺﻦ ﺍﻟﺘﻤﺘ ﻊ ﺑﹺﻬﺎ ﻭﻟﻮ ﻕ ﻋﻠﹶﻴﻬﺎ ،ﻭﺇﺫﺍ ﻣ ﱠﻜﻨ ﲔ ﻭﻫ ﻲ ﰲ ﻋ ﺪ ﹺﻡ ﺍﻟﻨﺸﻮ ﹺﺯ ﻭﺍ ِﻹﻧﻔﹶﺎ ﹺ ﺑﻴﻤﻴﻨﹺﻪ ﰲ ﻋﺪﻡ ﺍﻟﺘﻤﻜ ﹺ
ﻼ ﻻ ﳝ ﻜ ﻦ ﺟﹺﻤﺎﻋﻪ :ﺇﹺﺫ ﻻ ﻣﻨ ﻊ ﻣﻦ ﹺﺟ ﻬﺘﻬﺎ ﻭﺇ ﹾﻥ ﺝ ﻃ ﹾﻔ ﹰ ﺖ ﻣﺆﻧﻬﺎ ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟ ﺰ ﻭ ﺾ ﺍﻟ ﻮﺟﹺﻮ ﻩ ﻭ ﺟﺒ ﻣﻦ ﺑ ﻌ ﹺ
ﺽ ﺃﻭ ﺟﻨﻮﻥﹾ ،ﻻ ﺇﻥ ﻋﺠﹺﺰﺕ ﺑﺎﻟﺼﻐﺮ ،ﺑﺄﻥ ﻛﺎﻧﺖ ﺼ ﻐ ﹺﺮ ﻛ ﹺﺮﺗﻖ ﺃﻭ ﻣ ﺮ ﹴ ﻁ ٍﺀ ﹺﺑﺴﺒﺐ ﻏﲑ ﺍﻟ ﺠﺰﺕ ﻋ ﻦ ﻭ ﹾ ﻋ ﹺ
ﻁ َﺀ ﻓﻼ ﻧ ﹶﻔﻘﹶﺔ ﳍﺎ ﻭﺇﻥ ﺳﻠﱠﻤﻬﺎ ﺍﻟ ﻮﻟ ﻲ ﺇﱃ ﺍﻟ ﺰﻭﺝ .ﺇﺫ ﻻ ﳝﻜ ﻦ ﺍﻟﺘ ﻤﺘ ﻊ ﺑﹺﻬﺎ ﻛﺎﻟﻨﺎ ﺷﺰﺓ، ﺤﺘ ﻤ ﹸﻞ ﺍﻟﻮ ﹾ ﻃ ﹾﻔﹶﻠ ﹰﺔ ﻻ ﺗ
ﺖ ﺫﻟﻚ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻩ ﻭﹺﺑﺸﻬﺎ ﺩ ﺓ ﺍﻟﺒﻴﻨﺔ ﺑﻪ ﺃﻭ ﺑﺄﺎ ﰲ ﻏﻴﺒﺘﻪ ﺑﺎﺫﻟ ﹰﺔ ﻟﻠﻄﱠﺎﻋﺔ ﻣﻼ ﹺﺯ ﻣ ﹰﺔ ﺤﺘ ﻤﹶﻠ ﻪ ﻭﻳﹾﺜﺒ
ﲞﻼﻑ ﻣﻦ ﺗ
ﺐﺠ ﻼ ﺃﹶﻱ ﻳ ﹺ ﺖ ﺣﺎﺋ ﹰ ﻼ )ﻭﻟﻮ ﺭ ﺟ ﻌﻴ ﹰﺔ( ﻭﺇﻥ ﻛﺎﻧ ﺴ ﹶﻜ ﹺﻦ ﻭﳓﻮ ﺫﻟﻚ ﻭﳍﺎ ﻣﻄﺎﻟﹶﺒﺘﻪ ﺑﹺﻬﺎ ﺇﻥ ﺃﺭﺍ ﺩ ﺳﻔﹶﺮﹰﺍ ﻃﹶﻮﻳ ﹰ ﻟﻠﻤ
ﳍﺎ ﻣﺎ ﹸﺫ ﻛ ﺮ ﻣﺎ ﻋﺪﺍ ﺁﻟﺔ ﺍﻟﺘﻨﻈﻴﻒ ﻟﺒﻘﹶﺎ ِﺀ ﺣﺒﺴﻪ ﳍﺎ ﻭﹸﻗ ﺪ ﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻤﺘﻊ ﺎ ﺑﺎﻟ ﺮﺟﻌﺔ ﻭ ِﻹ ﻣﺘﻨﺎﻋﻪ ﻋﻨﻬﺎ ﱂ ﻳﺠﹺﺐ
ﲔ ﺇﻥ ﻕ ﰲ ﹶﻗ ﺪ ﹺﺭ ﺃﹶﻗﺮﺍﺋﻬﺎ ﺑﻴﻤ ﹴ ﺴﻘﻂ ﻣﻮﺀْﻧﺔ ﺍﻟﺰﻭﺟﺔ ﻛﺎﻟﻨﺸﻮ ﺯ ﻭﺗﺼﺪ ﳍﺎ ﺁﻟﺔ ﺍﻟﺘﻨﻈﻴﻒ ﻭﻳﺴﻘﻂ ﻣﻮ ْﺀﻧﺘﻬﺎ ﻣﺎ ﻳ
ﺴ ﹺﺦ ﺑﻐ ﹺﲑ ﳋﻠﹾﻊ ﺃﻭ ﺍﻟ ﹶﻔ ﺙ ﺃﻭ ﺍ ﹶ ﻕ ﺍﻟﺜﻼ ﻛﺬﺎ ﻭﺇﻻ ﻓﻼ ﳝﲔ ،ﻭﲡﺐ ﺍﻟﻨﻔﻘﺔ ﺃﻳﻀﹰﺎ ﳌﻄﻠﻘ ﺔ ﺣﺎﻣ ﹴﻞ ﺑﺎﺋ ﹴﻦ ﺑﺎﻟﻄﻼ ﹺ
ﺝ ﻗﺒ ﹶﻞ ﺍﻟ ﻮﺿﻊ ﻣﺎ ﱂ ﺗﻨﺸﺰ ﻭﻟﻮ ﺃﻧﻔﻖ ﺑﻈﻨﻪ ﻓﺒﺎﻥ ﻋﺪ ﻣ ﻪ ﺭﺟﻊ ﻋﻠﻴﻬﺎ ﺃﻣﺎ ﺇﺫﺍ ﺑﺎﻧﺖ ﺕ ﺍﻟﺰ ﻭ ﻣﻘﺎﺭ ﻥ ﻭﺇ ﹾﻥ ﻣﺎ
ﺤﺒﻞ ﺸﺒﻬﺔ ﻭﺇﻥ ﱂ ﺗ ﺖ ﹺﺑ ﺍﳊﺎﻣﻞ ﲟﻮﺗﻪ ﻓﻼ ﻧﻔﹶﻘﺔ ،ﻭﻛﺬﺍ ﻻ ﻧﻔﻘﺔ ﻟﺰﻭﺟﺔ ﺗﻠﺒﺴﺖ ﺑﻌ ﺪ ﺓ ﺷﺒﻬﺔ ﺑﺄﻥ ﻭ ﻃﹶﺌ
ﺤ ﹺﻮ ﺯﻭﺟ ﺔ ﳑﻦ ﻣ ﺮ ) ﻣ ﺪ ﻃﻌﺎﻡ( ﻣﻦ ﺐ ﻟﻨ ﻹِﻧﺘﻔﺎ ِﺀ ﺍﻟﺘﻤﻜﲔ .ﺇﺫ ﻳﺤﺎ ﹸﻝ ﺑﻴﻨ ﻪ ﻭﺑﻴﻨﻬﺎ ﺇﱃ ﺍﻧﹺﻘﻀﺎ ِﺀ ﺍﻟ ﻌﺪﺓ ،ﰒ ﺍﻟﻮﺍ ﹺﺟ
ﺏ ﻭﻗﹸﺒﻮ ﹴﻝ ﻛﺎﻟﺪﻳ ﹺﻦ ﰲ ﺍﻟﺬﱢﻣﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ: ﺕ ﳏ ﱢﻞ ﺇﻗﺎ ﻣﺘﻬﺎ ﻻ ﺇﻗﺎ ﻣﺘ ﻪ ﻭﻳﻜﹾﻔﻲ ﺩ ﹾﻓﻌﻪ ﻣﻦ ﻏ ﹺﲑ ﺇﳚﺎ ﹴ ﺐ ﻗﻮ ﻏﺎﻟ ﹺ
ﺼ ﺪ ﺍﻷﺩﺍﺀِ ،ﺧﻼﻓﹰﺎ ﻻﺑ ﹺﻦ ﺍﳌﻘﺮﻱ ﻭﻣﻦ ﺗﹺﺒ ﻌ ﻪ )ﻋﻠﻰ ﻣﻌﺴﺮ( ﺐ ﻫﻨﺎ ﻋ ﺪ ﹺﻡ ﺍﻟﺼﺎﺭﹺﻑ ﻻ ﹶﻗ ﻭ ﻣﻨ ﻪ ﻳ ﺆ ﺧ ﹸﺬ ﺃﻥ ﺍﻟﻮﺍ ﹺﺟ
ﺴ ﹶﻜﻨ ﺔ )ﻭﻟﻮ ﻣ ﹾﻜﺘﺴِﺒﹰﺎ( ﻭﺇﻥ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﺨ ﹺﺮ ﺟ ﻪ ﻋ ﹺﻦ ﺍ ﹶﳌ
ﻚ ﻣﺎ ﻳ ﻭﻟ ﻮ ﹺﺑ ﹶﻘ ﻮﻟﹶﻪ ﻣﺎ ﻟﹶﻢ ﻳﺘﺤﻘﱠﻖ ﻟﻪ ﻣﺎ ﹲﻝ ﻭ ﻫ ﻮ ﻣ ﻦ ﻻ ﻳﻤﻠ
ﺐ ﻭﺍ ﺳ ﹴﻊ )ﻭ( ﻋﻠﻰ ) ﺭﻗﻴﻖ( ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ ﻭﺇﻥ ﻛﹸﺜ ﺮ ﻣﺎﹶﻟ ﻪ )ﻭ ﻣﺪﺍ ﻥ ﻋﻠﻰ ﻣﻮﺳﺮ( ﻭﻫﻮ ﻣﻦ ﻻ ﻳﺮ ﹺﺟ ﻊ ﺴ ﹴ ﻛ
ﺖ ﻒ ﻋﻠﻰ ﻣﺘﻮﺳﻂ( ﻭﻫﻮ ﻣﻦ ﻳﺮﺟﻊ ﺑﺬﻟﻚ ﻣ ﻌﺴِﺮ ،ﻭﺇﳕﺎ ﲡﺐ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭ ﹾﻗ ﺑﺘﻜﻠﻴﻔ ﻪ ﻣﺪﻳ ﹺﻦ ﻣ ﻌﺴِﺮﹰﺍ )ﻭ ﻣ ﺪ ﻭﻧﺼ
ﺖ ﻣ ﻌ ﻪ ﺩﻭ ﹶﻥ ﺠ ﹺﺮ ﻛﻞ ﻳﻮ ﹴﻡ ﻓﻴ ﻮ ﹴﻡ )ﺇ ﹾﻥ ﹶﻟ ﻢ ﺗﺆﺍ ﻛ ﹾﻠ ﻪ( ﻋﻠﻰ ﺍﻟﻌﺎ ﺩ ﺓ ﹺﺑﺮﹺﺿﺎﻫﺎ ﻭ ﻫ ﻲ ﺭﺷﻴ ﺪﺓﹲ ،ﹶﻓﹶﻠ ﻮ ﹶﺃ ﹶﻛﹶﻠ ﻉ ﹶﻓ ﻃﹸﻠﻮ ﹺ
ﺼﺪﻕ ﻫﻲ ﰲ ﹶﻗ ﺪ ﹺﺭ ﻣﺎ ﹶﺃ ﹶﻛﹶﻠﺘ ﻪ ﻭﻟ ﻮ ﻛﻠﻔﹶﻬﺎ ﻣﺆﺍ ﹶﻛﹶﻠﺘ ﻪ ﻣﻦ ﺐ ﻟﹶﻬﺎ ﺗﻤﺎ ﻡ ﺍﻟﻜﻔﺎﻳ ﺔ ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ ،ﻭﺗ ﺍﻟﻜﻔﺎﻳ ﺔ ﻭﺟ
ﻉ ﻟﻪ ﻂ ﻧﻔﻘﺘﻬﺎ ﺑﹺﻪ ،ﻭﺣﻴﻨﺌ ﺬ ﻫﻮ ﻣﺘﻄﻮﻉ ﻓﻼ ﺭﺟﻮ ﱄ ﻓﻼ ﺗﺴﻘ ﹸ ﹶﻏﻴ ﹺﺮ ﺭﹺﺿﺎﻫﺎ ﺃﻭ ﻭﺍ ﹶﻛﹶﻠﺘ ﻪ ﻏﲑ ﺭﺷﻴ ﺪ ﺓ ﺑﻼ ﺇﺫ ﻥ ﻭ ﹼ
ﻕ ﺑﻴﻤﻴﻨ ﻪ ﺻ ﺪ
ﻉ ﻭ ﺯ ﻋ ﻢ ﹶﺃﻧﻪ ﻣﺆ ﺩ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﺖ ﺃﹶﻧ ﻪ ﻣﺘﻄﻮ ﲟﺎ ﹶﺃ ﹶﻛﹶﻠﺘﻪ ،ﺧﻼﻓﹰﺎ ﻟﻠﺒﻠﻘﻴﲏ ﻭﻣﻦ ﺗﺒ ﻌﻪ ،ﻭﻟﻮ ﺯ ﻋ ﻤ
ﻒ ﻣ ﻦ ﺃﺭﺍ ﺩ ﺳﻔﺮﹰﺍ
ﺖ ﻧ ﹶﻔﻘﹶﺘﻬﺎ ﻭﻳﻜﱠﻠ
ﻋﻠﻰ ﺍﻷ ﻭﺟﻪ .ﻭﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻟ ﻮ ﺃﺿﺎﻓﹶﻬﺎ ﺭ ﺟ ﹲﻞ ﹺﺇﻛﹾﺮﺍﻣﺎﹰ ﹶﻟ ﻪ ﺳﻘ ﹶﻄ
186
ﻼ ﻃﻼﻗﹶﻬﺎ ﻭﺗﻮﻛﻴ ﹶﻞ ﻣﻦ ﻳﻨ ﻔ ﻖ ﻋﻠﹶﻴﻬﺎ ﻣﻦ ﻣﺎ ﹴﻝ ﺣﺎﺿ ﹴﺮ ﻭﳚﺐ ﻣﺎ ﺫﻛﺮ )ﺑﹸﺄﺩﻡ( ﺃﻱ ﻣﻊ ﹸﺃﺩﻡ ﺍﻋﺘﻴ ﺪ ﻭﺇﻥ ﱂ ﻃﹶﻮﻳ ﹰ
ﺽ ﺑﺎﺟﺘﻬﺎ ﺩ ﻩ ﻣﻔﺎﻭﹺﺗﹰﺎ ﰲ ﹶﻗ ﺪ ﹺﺭ ﺫﻟﻚﺖ ﻭﺗ ﻤ ﹴﺮ ﻭﻟﻮ ﺗﻨﺎﺯﻋﺎ ﻓﻴﻪ ﺃﻭ ﰲ ﺍﻟﻠﱠﺤﻢ ﺍﻵﰐ ﹶﻗ ﺪ ﺭ ﻩ ﻗﺎ ﹴ ﺴ ﻤ ﹴﻦ ﻭ ﺯﻳ
ﺗﺄﻛﻠﻪ ﻛ
ﺐ ﺃﻳﻀﹰﺎ ﻟﹶﺤ ﻢ ﺍﻋﺘﻴﺪ ﻗﺪﺭﹰﺍ ﺠ ﺐ ﻭﻳ ﹺ
ﺺ ﺑﺄﻭﻗﻴﺔ ﺯﻳﺖ ﺃﻭ ﺳ ﻤ ﹴﻦ ﺗﻘﹾﺮﻳ ﺑﲔ ﺍﳌﻮ ﺳ ﹺﺮ ﻭﻏ ﹺﲑﻩ ،ﻭﺗﻘﺪﻳﺮ ﺍﳊﺎﻭﻱ ﻛﺎﻟﻨ
ﳉﻤﻌﺔ
ﺐ ﻳﺴﺎ ﹺﺭ ﻩ ﻭﹺﺇﻋﺴﺎ ﹺﺭ ﻩ ﻭﺇﻥ ﱂ ﺗﺄﻛﹸﻠﻪ ﺃﻳﻀﺎﹰ ،ﻓﺈﹺﻥ ﺍﻋﺘﻴ ﺪ ﻣﺮ ﰲ ﺍﻷﺳﺒﻮﻉ ﻓﺎﻷﻭﱃ ﻛﻮﻧﻪ ﻳﻮ ﻡ ﺍ ﹸ ﺴ ﹺﻭﻭﻗﺘﹰﺎ ﲝ
ﻉ ﻋﻠﻰ ﺍﳌ ﻌﺴِﺮ ﻭ ﺭﻃﹾﻼ ﻥ ﻋﻠﻰ ﺍﳌﻮﺳﺮ ﺤ ﹴﻢ ﰲ ﺍﻷﺳﺒﻮ ﹺ ﺺ ﺃﻳﻀﹰﺎ ﺭ ﹾﻃ ﹸﻞ ﹶﻟ
ﳉ ﻤ ﻌ ﹸﺔ ﻭﺍﻟﺜﱡﻼﺛﺎ ِﺀ ﻭﺍﻟﻨ
ﺃﻭ ﻣﺮﺗﲔ ﻓﺎ ﹸ
ﺐ ﻋﺎﺩﺓ ﺍﶈﻞ ،ﻭﺍﻷﻭﺟﻪ ﺃﻧﻪ ﻻ ﺃﺩﻡ ﻳﻮﻡ ﺴ ﹺ ﺤ ﻣﺤﻤﻮ ﹲﻝ ﻋﻠﻰ ﻗﱠﻠ ﺔ ﺍﻟﱠﻠﺤﻢ ﰲ ﺃﻳﺎﻣﻪ ﲟﺼﺮ ﹶﻓﻴﺰﺍ ﺩ ﹺﺑﻘﹶﺪ ﹺﺭ ﺍﳊﺎ ﺟ ﺔ ﹺﺑ
ﺏ( ﻟﺘﻮﻗﻒ ﺍﳊﹶﻴﺎ ﺓ ﻋﹶﻠﻴ ﻪ ﺐ )ﻭﻣﺎ ِﺀ ﺷ ﺮ ﹴ ﺐ )ﻭ( ﻣﻊ ) ﻣ ﹾﻠ ﹴﺢ( ﻭ ﺣ ﹶﻄ ﹴ ﺍﻟﱠﻠﺤﻢ ﺇﻥ ﻛﹶﻔﺎﻫﺎ ﻏﺬﺍ ًﺀ ﻭﻋﺸﺎ ًﺀ ﻭﺇﻻ ﻭ ﺟ
ﺤ ﹴﻦ ﻭﻋﺠ ﹴﻦ ﻭﺧﺒ ﹴﺰ ﻭ ﹶﻃﺒ ﹴﺦ ﻣﺎ ﱂ ﺗ ﹸﻜ ﻦ ﻣ ﻦ ﻗﹶﻮ ﹴﻡ ﺍﻋﺘﺎﺩﻭﺍ ﺫﻟﻚ ﺑﺄﻧ ﹸﻔﺴِﻬﻢ ،ﻛﻤﺎ )ﻭ( ﻣﻊ )ﻣﻮ ْﺀﻧ ﺔ( ﻛﹸﺄ ﺟﺮﺓ ﹶﻃ
ﺼ ﻌ ﺔﺏ ﻛ ﻘ ﻕ )ﻭ( ﻣ ﻊ )ﺁﻟ ﺔ( ﻟ ﹶﻄﺒ ﹴﺦ ﻭﹶﺃ ﹾﻛ ﹴﻞ ﻭ ﺷ ﺮ ﹴ ﺟ ﺰ ﻡ ﹺﺑ ﻪ ﺍﺑﻦ ﺍﻟﺮﹺﻓﻌﺔ ﻭﺍﻷﺫ ﺭﻋﻲ ،ﻭ ﺟﺰﻡ ﹶﻏ ﲑﻫﻤﺎ ﺑﺄﻧﻪ ﻻ ﹶﻓ ﺮ
ﺱ ﻭﺻﻴﲏ ﻭﺇﻥ ﺐ ﻣﻦ ﻧﺤﺎ ﹴ ﺠ ﺠﺮﹴ ،ﻭﻻ ﻳ ﹺ ﻑ ﺃﻭ ﺣ ﺐ ﺃﻭ ﺧ ﺰ ﻭﻛﻮ ﹴﺯ ﻭﺟﺮ ﺓ ﻭﹶﻗ ﺪ ﹴﺭ ﻭ ﻣ ﻐ ﺮﹶﻓ ﺔ ﻭﹺﺇﺑﺮﻳ ﹴﻖ ﻣ ﻦ ﺧﺸ ﹴ
ﺿﺨﺎﻣﺔ. ﺴ ﻮ ﹲﺓ ﺗﻜﹾﻔﻴﻬﺎ ﻃﻮ ﹰﻻ ﻭ ﺝ ﻭﻟﻮ ﻣ ﻌﺴِﺮﹰﺍ ﹶﺃ ﻭ ﹶﻝ ﻛﹸ ﱢﻞ ﺳﺘ ﺔ ﺃ ﺷ ﻬ ﹴﺮ ﻛ ﻛﺎﻧﺖ ﺷﺮﻳﻔﺔ )ﻭ( ﳚﺐ ﳍﺎ ﻋﻠﻰ ﺍﻟﺰﻭ ﹺ
ﺺ( ﻣﺎ ﹾﱂ ﺗ ﹸﻜ ﻦ ﳑﻦ ﺍ ﻋﺘ ﺪ ﹶﻥ ﺍﻹِﺯﺍ ﺭ ﻭﺍﻟﺮﺩﺍﺀ ﻓﹶﻴﺠﺒﺎﻥ ﺩﻭﻧ ﻪ ﻋﻠﻰ ﺍ َﻷ ﻭﺟﻪ ) ﻭﺇﹺﺯﺍ ﹴﺭ( ﻭﺳﺮﺍﻭﹺﻳ ﹶﻞ ﺐ )ﻗﹶﻤﻴ ﻓﺎﻟﻮﺍﺟ
ﻑ ﺑﻠﺪﻫﺎ .ﻧﻌﻢ ﻗﺎﻝ ﺐ( ﺃﻱ ﻣﺎ ﻳ ﹾﻠﺒﺲ ﰲ ﺭﹺﺟﻠﻬﺎ ﻭﻳﻌﺘ ﱪ ﰲ ﻧﻮﻋﻪ ﻋﺮ )ﻭﺧﻤﺎ ﹴﺭ( ﺃﻱ ﻣ ﹾﻘﻨﻌ ﹰﺔ ﻭﻟﻮ َﻷﻣﺔ )ﻭ ﻣ ﹾﻜ ﻌ
ﺴ ﻦ ﰲ ﺃﺭﺟﻠﻬ ﻦ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺒﻴﻮﺕ ﻻ ﳚﺐ ﻷﺭﺟﻠﻬﺎ ﺷﻲﺀ ﻭﳚﺐ ﺍﳌﺎﻭﺭﺩﻱ ﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻳﻌﺘﺪ ﹶﻥ ﺃﻥ ﻻ ﻳﻠﹺﺒ
ﺤﺸﻮ ﹰﺓ .ﺃﻣﺎ ﰲ ﻑ ﻟﻠﺸﺘﺎﺀ( ﻳﻌﲏ ﻭﻗﺖ ﺍﻟﱪ ﺩ ﻭﻟﻮ ﰲ ﻏﲑ ﺍﻟﺸﺘﺎﺀ ﻭﻳﺰﻳﺪ ﰲ ﺍﻟﺸﺘﺎﺀ ﺟﺒ ﹰﺔ ﻣ ﺫﻟﻚ ﳍﺎ )ﻣﻊ ﳊﺎ
ﺐ ﳍﺎ ﺭﺩﺍ ٌﺀ ﺃﻭ ﳓﻮﻩ ﺇﻥ ﻛﺎﻧﻮﺍ ﳑﻦ ﻳﻌﺘﺎﺩﻭﻥ ﻓﻴﻪ ﺖ ﺍﻟﺸﺘﺎ ِﺀ ﰲ ﺍﻟﺒﹺﻼ ﺩ ﺍﳊﺎﺭﺓ ﻓﻴﺠ ﺖ ﺍﻟﺒﺮ ﺩ ﻭﻟﻮ ﰲ ﻭﻗ ﹶﻏ ﹺﲑ ﻭ ﹾﻗ
ﺴﻨﺔ ،ﻓﺈﹺﻥ ﱂ ﻳﻌﺘﺎﺩﻭﺍ ﻟﻨ ﻮﻣﻬﻢ ﻏﻄﺎ ًﺀ ﱂ ﳚﺐ ﺫﻟﻚ ﻭﻟﻮ ﻏﻄﺎ ًﺀ ﻏ ﲑ ﻟﺒﺎ ﺳ ﹺﻬ ﻢ ﺃﻭ ﻳﻨﺎﻣﻮﻥ ﻋﺮﺍﻳﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟ
ﺿ ﺪ ﻩﺿﺪﻫﺎ ﹺﺑﻴﺴﺎ ﹺﺭ ﻩ ﻭ ﺴ ﻮ ﹸﺓ ﻭ
ﻒ ﺟﻮ ﺩ ﹸﺓ ﺍﻟ ﻜ ﻀﻬﻢ ،ﻭ ﹾﳜﺘﻠ ﺍﻋﺘﺎﺩﻭﺍ ﺛﻮﺑﹰﺎ ﻟﻠﻨﻮﻡ ﻭﺟﺐ ،ﻛﻤﺎ ﺟ ﺰ ﻡ ﺑﻪ ﺑﻌ
ﺵ
ﻁ ﻭﻋﻠﻴﻪ ﻓﺮﺍ ﺺ ﻭﺧﻴﻂ ﻭﺃﺟﺮﺓ ﺧﻴﺎ ﺤ ﹺﻮ ﺗ ﱠﻜ ﺔ ﺳﺮﺍﻭﻳ ﹶﻞ ﻭﺯ ﺭ ﳓﻮ ﻗﻤﻴ ﹴ ﺐ ﻋﻠﻴﻪ ﺗﻮﺍﺑ ﻊ ﺫﻟﻚ ﻣﻦ ﻧ ﺠ ﻭﻳ ﹺ
ﺨﺪﺓ ﻭﻟﻮ ﺍﻋﺘﺎﺩﻭﺍ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﻭﺟﺐ. ﻟﻨﻮﻣﻬﺎ ﻭ ﻣ
ﺴﻮﺓ ﺍﻟﱵ ﻻ ﺗﺪﻭﻡ ﺳﻨﺔ ﺑﺄﻥ ﺗﻌﻄﺎﻫﺎ ﻛ ﱡﻞ ﺳﺘ ﺔ ﺃﺷﻬﺮ ﻣ ﻦ ﻛ ﱢﻞ ﺳﻨﺔ ،ﻭﻟﻮ ﺠﺪﻳ ﺪ ﺍﻟ ﻜ
ﺐ ﺗ ]ﻓﺮﻉ[ :ﳚ
ﺐ ﻛﻮﻧﻬﺎ ﺟﺪﻳ ﺪ ﹰﺓ )ﻭ( ﳍﺎ ﻋﻠﻴﻪ )ﺁﻟﺔ ﺗﻨ ﱢﻈﻒ( ﺐ ﺗﺠﺪﻳﺪﻫﺎ ،ﻭﻳﺠ ﺼ ﹴﲑ ﱂ ﻳﺠ ﹺ ﺗﻠﻔﹶﺖ ﹶﺃﺛﹾﻨﺎ َﺀ ﺍﻟﻔﺼﻞ ﻭﻟﻮ ﺑﻼ ﺗ ﹾﻘ
ﻟﺒﺪﺎ ﻭﹶﺛﻮﺎ ﻭﺇﻥ ﻏﺎﺏ ﻋﻨﻬﺎ ،ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﻴﻪ ﻛﺎﻷﺩﻡ ،ﻓﻤﻨﻬﺎ ﺳ ﺪ ﺭ ﻭﳓﻮﻩ )ﻛﻤﺸﻂ( ﻭﺳﻮﺍ ﻙ ﻭﺧﻼ ﹴﻝ
ﺝ ﺃﻭ ﲰ ﻦ ﻓﻴﺠﺐ ﺍﻟﺪﻫ ﻦ ﻛﻞ ﺃﺳﺒﻮﻉ ﻣﺮﺓ ﻓﺄﻛﺜﺮ )ﻭ( ﻋﻠﻴﻪ ) ﺩ ﻫ ﻦ( ﻟﺮﺃﺳﻬﺎ ﻭﻛﹶﺬﺍ ﻟﺒ ﺪﻧﹺﻬﺎ ﺇﻥ ﺍ ﻋﺘﻴ ﺪ ﻣﻦ ﺷﻴﺮ
ﺚ ﻭﺍﻟ ﻮ ﺳ ﺦ ﺐ ﺇﻻ ﻣﺎ ﻳﺰﻳ ﹸﻞ ﺍﻟﺸﻌ ﹶ ﺲ ﳊﺎﻣﻞ ﺑﺎﺋ ﹴﻦ ﻭﻣ ﻦ ﺯ ﻭﺟﻬﺎ ﻏﺎﺋ ﲝﺴﺐ ﺍﻟﻌﺎﺩﺓ ،ﻭﻛﺬﺍ ﺩﻫ ﻦ ﻟﺴِﺮﺍﺟﹺﻬﺎ ﻭﹶﻟﻴ
ﺾ ﻭﺍ ﺣﺘﻼ ﹴﻡ ﻭ ﹶﻏﺴﻞ ﺱ ﻻ ﺣﻴ ﹴ ﻉ ﻭﻧﻔﺎ ﹴ ﺴ ﹺﻞ ﺟﹺﻤﺎ ﹴ ﺴﺒﺒﹺ ﻪ ﹶﻛ ﻐ
ﺐ ﹺﺑ
ﺴ ﹺﻞ ﺍﻟﻮﺍ ﹺﺟ ﹺ ﺐ ﻋﻠﻴﻪ ﺍﳌﺎ ُﺀ ﻟﻠ ﻐ ﺠ ﺐ ﻭﻳ ﻋﻠﻰ ﺍﳌﺬ ﻫ ﹺ
187
ﺤ ﹴﻞ )ﻭﺩﻭﺍ ٍﺀ(
ﺐ( ﹺﺇ ﱠﻻ ﻟ ﹶﻘ ﹾﻄ ﹺﻊ ﺭﻳ ﹴﺢ ﻛﺮﻳ ﻪ ﻭﻻ ﹸﻛ
ﺲ ﻭﻻ ﻣﺎﺀ ﻭﺿﻮ ٍﺀ ﺇﻻ ﺇﺫﺍ ﻧﻘﻀﻪ ﺑﻠﻤﺴﻪ )ﻻ( ﻋﻠﻴﻪ )ﻃﻴ ﻧﺠ ﹴ
ﳌﺮﺿﻬﺎ ﻭﺃﺟﺮ ﺓ ﻃﹶﺒﻴﺐﹴ ،ﻭﳍﺎ ﻃﻌﺎ ﻡ ﺃﻳﺎ ﹺﻡ ﺍﳌﺮﺽ ﻭﺃﹸﺩﻣﻬﺎ ﻭﻛﺴ ﻮﺗﻬﺎ ﻭﺁﻟﺔ ﺗﻨﻈﻔﻬﺎ ﻭﺗﺼﺮﻓﻪ ﻟﻠﺪﻭﺍ ِﺀ ﻭﻏﲑﻩ.
ﻒﺴ ﻮ ﺓ ﻭﺍﻟ ﹶﻔﺮﺵ ﻭﺁﻟﺔ ﺍﻟﺘﻨﻈﻴ
ﺐ ﳍﺎ ﰲ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻻﺩﻡ ﻭﺁﻟﺔ ﺫﻟﻚ ﻭﺍﻟ ﻜ ﺠ ]ﺗﻨﺒﻴﻪ[ :ﻳ ﹺ
ﺾ ﻓﻼ ﳚﻮﺯ ﺃﺧﺬ ﻩ ﻣﻨﻬﺎ ﺇﻻ ﺑﺮﹺﺿﺎﻫﺎ ﺃﻣﺎ ﺏ ﻭﻗﺒﻮ ﹴﻝ ﻭﲤﻠﻜﻪ ﻫﻲ ﺑﺎﻟﻘﺒ ﹺ ﺃﻥ ﻳﻜﻮﻥ ﲤﻠﻴﻜﹰﺎ ﺑﺎﻟﺪﻓﻊ ﺩﻭ ﹶﻥ ﺇﳚﺎ ﹴ
ﻉ ﻛﺎﳋﺎﺩﻡ ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﺗﻤﻠﻴﻜﹰﺎ ﻳﺼ ﲑ ﻀ ﻲ ﺍﻟﺰﻣﺎﻥ ﻷﻧﻪ ﻟﻤﺠ ﺮ ﺩ ﺍﻻﻧﺘﻔﺎ ﹺ
ﻂ ﺑﹺﻤ
ﺴ ﹸﻘ ﹶ
ﺴ ﹶﻜ ﻦ ﻓﻴﻜﻮﻥ ﺇﻣﺘﺎﻋﹰﺎ ﺣﱴ ﻳ
ﺍﳌ
ﺴ ﹶﻜ ﻦ( ﺗﺄﻣ ﻦ ﻓﻴﻪ ﻟﻮ ﺕ ﺃﺛﻨﺎ َﺀ ﺍﻟ ﹶﻔﺼﻞ) ،ﻭ( ﻟﹶﻬﺎ )ﻋﻠﻴ ﻪ ﻣ ﻂ ﹺﺑ ﻤ ﻮ ﺴ ﹸﻘ ﹸ ﺽ ﻋﻨ ﻪ ﻭﻻ ﻳ ﻀ ﻲ ﺍﻟﺰﻣﺎ ﻥ ﻭﻳﻌﺘﺎ ﺩﻳﻨﹰﺎ ﲟ
ﺧﺮﺝ ﻋﻨﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻭﻣﺎﳍﺎ ﻭﺇﻥ ﹶﻗ ﱠﻞ ﻟﻠﺤﺎ ﺟ ﺔ ﺑﻞ ﻟﻠﻀﺮﻭﺭﺓ ﺇﻟﻴﻪ )ﻳﻠﻴ ﻖ ﺎ( ﻋﺎﺩﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻻ
ﻳﻌﺘﺎﺩﻭﻥ ﺍﻟﺴ ﹾﻜﻨﻰ )ﻭﻟﻮ ﻣﻌﺎﺭﹰﺍ( ﻭ ﻣ ﹾﻜﺘﺮﻯ .ﻭﻟﻮ ﺳﻜﻦ ﻣﻌﻬﺎ ﰲ ﻣﱰﳍﺎ ﺑﺈﹺﺫﺎ ﺃﻭ ﻻ ﻣﺘﻨﺎﻋﻬﺎ ﻣﻦ ﺍﻟﻨﻘﻠ ﺔ ﻣﻌ ﻪ ﺃﻭ
ﺽ ﻳﱰﹺﻝ ﻋﻠﻰ ﺍﻹِﻋﺎﺭﺓ ﰲ ﻣﱰ ﹴﻝ ﻣﻨﺤﻮ ﺃﺑﻴﻬﺎ ﺑﺈﹺﺫﻧﹺﻬﺎ ﱂ ﻳﻠ ﺰ ﻣ ﻪ ﹸﺃ ﺟ ﺮﺓﹰ ﻷﻥ ﺍﻹِﺫﻥ ﺍﻟﻌﺮﻯ ﻋﻦ ﺫ ﹾﻛ ﹺﺮ ﺍﻟﻌ ﻮ ﹺ
ﻭﺍﻹِﺑﺎﺣﺔ) ،ﻭ( ﻋﻠﻴﻪ ﻭﻟﻮ ﻣﻌﺴﺮﺍﹰ ،ﺧﻼﻓﹰﺎ ﳉﻤﻊ ،ﺃﻭ ﻗﻨﹰﺎ )ﺇﺧﺪﺍﻡ ﺣ ﺮ ﺓ( ﺑﻮﺍ ﺣ ﺪ ﺓ ﻻ ﺃﻛﺜﺮ ﻷﻧﻪ ﻣﻦ ﺍﳌﹸﻌﺎ ﺷ ﺮ ﹶﺓ
ﻑ ﺍ َﻷﻣﺔ ﻭﺇﻥ ﻛﺎﻥ ﺟﻤﻴﻠﺔ )ﲣﺪﻡ( ﺃﻱ ﳜﺪﻡ ﻣﺜﻠﻬﺎ ﻋﺎﺩﺓ ﻋﻨﺪ ﺃﻫﻠﻬﺎ ،ﻓﻼ ﻋﱪﺓ ﺑﺘﺮﻓﻬﻬﺎ ﰲ ﺑﺎﳌﻌﺮﻭﻑ ،ﲞﻼ
ﺐ ﻋﻠﻴﻪ ﺍﻹِﺧﺪﺍ ﻡ ﻭﻟﻮ ﲝﺮﺓ ﺻﺤﺒﺘﻬﺎ ﺃﻭ ﻣﺴﺘﺄﺟﺮ ﺓ ﺃﻭ ﲟﺤﺮ ﹴﻡ ﺃﻭ ﻣﻤﻠﻮ ﻙ ﳍﺎ ﻭﻟﻮ ﺠ ﺑﻴﺖ ﺯ ﻭﺟﹺﻬﺎ ،ﻭﺇﳕﺎ ﻳ ﹺ
ﺝ ﻣ ﺪ ﻭﺛﻠﺚ ﻋﻠﻰ ﻣﻮﺳﺮﹴ ،ﻭﻣ ﺪ ﻋﻠﻰ ﻣﻌﺴﺮ ﺐ ﻟﻠﺨﺎ ﺩ ﹺﻡ ﺍﻟﺬﻱ ﻋﻴﻨﻪ ﺍﻟﺰﻭ ﻋﺒﺪﹰﺍ ﺃﻭ ﹺﺑﺼﱯ ﻏﲑ ﻣﺮﺍ ﻫﻖﹴ ،ﻓﺎﻟﻮﺍ ﹺﺟ
ﺤ ﹶﻔ ﹲﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻒ ﻭﻣﻠ ﺺ ﻭﺇﺯﺍ ﹴﺭ ﻭ ﻣﻘﹾﻨﻌﺔ ،ﻭﻳﺮﺍﺩ ﻟﻠﺨﺎ ﺩ ﻣ ﺔ ﺧ ﺴ ﻮ ﺓ ﺃﻣﺜﺎﻝ ﺍﳋﺎﺩﻡ ﻣﻦ ﻗﻴﻤ ﹴ ﻂ ﻣﻊ ﻛ ﻭﻣﺘﻮﺳ
ﺤ ﹶﻔ ﹶﺔ ﻟﻠﻤﺨﺪﻭ ﻣﺔ ،ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ ﻒ ﻭﺍ ﳌ ﹾﻠ ﳋ ﺐﺍﹸ ﻒ ﺍﻟﺮﺃﺱ ،ﻭﺇﳕﺎ ﱂ ﻳﺠﹺ ﺝ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻨ ﹲﺔ ﺍﻋﺘﺎﺩﺕ ﻛﺸ ﲣﺮ
ﺤ ﹺﻮ ﺍﳊﻤﺎﻡ ﻧﺎﺩﺭ. ﺝ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﻟﻨ ﳋﺮﻭ ﹺ ﻷﻥ ﻟﻪ ﻣﻨﻌﻬﺎ ﻣ ﻦ ﺍ ﹶ
ﺻﺒ ﻪ ﻋﻠﻰ ﺏﻭ ﺸ ﺮ ﹺ ﺤ ﻢ ﻭﺍﻟ ﺴﺘ
ﺤ ﻤ ﹺﻞ ﺍﳌﺎ ِﺀ ﻟﻠ ﻤ
ﺝ ﺇﻟﻴﻪ .ﹶﻛ ]ﺗﻨﺒﻴﻪ[ :ﻟﻴﺲ ﻋﻠﻰ ﺧﺎﺩﻣﻬﺎ ﺇﻻ ﻣﺎ ﳜﺼﻬﺎ ﻭﲢﺘﺎ
ﺴ ﹺﻞ ﺛﻴﺎﺑ ﻪ ﻓﻼ ﳚﺐ ﻋﻠﻰ ﺾ ﻭﺍﻟ ﹶﻄﺒ ﹺﺦ ﻷﻛﹾﻠﻬﺎ ﺃﻣﺎ ﻣﺎ ﻻ ﹸﳜﺼﻬﺎ ﻛﺎﻟ ﱠﻄﺒ ﹺﺦ َﻷ ﹾﻛﻠﻪ ﻭ ﹶﻏ ﳊﻴ ﹺﻕﺍﹶ ﺑ ﺪﻧﹺﻬﺎ ﻭ ﹶﻏﺴﻞ ﺧﺮ ﹺ
ﺴ ﻪ ﺃﻭ ﺑﻐﲑﻩ. ﻭﺍ ﺣ ﺪ ﻣﻨﻬﻤﺎ ﺑﻞ ﻫ ﻮ ﻋﻠﻰ ﺍﻟ ﺰ ﻭﺝﹺ ،ﻓﻴﻮﻓﻴ ﻪ ﹺﺑﻨ ﹾﻔ ِ
ﺝ ﻟﺸﻴﺨﻨﺎ :ﻟﻮ ﺍ ﺷﺘﺮﻯ ﺣﻠﻴﹰﺎ ﺃﻭ ﺩﻳﺒﺎﺟﹰﺎ ﻟ ﺰ ﻭ ﺟﺘ ﻪ ﻭ ﺯﻳﻨﻬﺎ ﺑﻪ ﻻ ﻳﺼ ﲑ ﻣﻠﹾﻜﹰﺎ ]ﻣﻬﻤﺎﺕ[ :ﻣﻦ ﺷﺮﺡ ﺍ ﳌﻨﻬﺎ ﹺ
ﺝ ﰲ ﺍ ِﻹﻫﺪﺍ ِﺀ ﻭﺍﻟﻌﺎ ﹺﺭﻳ ﺔ ﺻ ﺪﻕ ﻭ ﻣﹶﺜﹶﻠ ﻪ ﻭﺍ ﹺﺭﺛﹶﻪ ،ﻭﻟﻮ ﺟ ﻬ ﺰ ﹺﺑﻨﺘ ﻪ ﺑﹺﺠﻬﺎ ﹴﺯ ﱂ ﺖ ﻫ ﻲ ﻭﺍﻟ ﺰ ﻭ ﳍﺎ ﺑﹺ ﹶﺬﻟﻚ ،ﻭﻟﻮ ﺍ ﺧﺘﹶﻠ ﹶﻔ
ﺤ ﹶﺔ
ﺝ ﺻﻠ ﺏ ﻭﻗﺒﻮ ﹴﻝ ﻭﺍﻟﻘﻮ ﹸﻝ ﻗﻮﻟﻪ ﰲ ﺃﻧﻪ ﱂ ﻳ ﻤﻠﻜﹾﻬﺎ .ﻭﻳﹺﺆﺧ ﹸﺬ ﻣﻤﺎ ﺗ ﹶﻘﺮﺭ ﺃ ﱠﻥ ﻣﺎ ﻳ ﻌﻄﻴ ﻪ ﺍﻟ ﺰ ﻭ ﺗ ﻤﻠ ﹶﻜ ﻪ ﺇﻻ ﺑﺈﹺﳚﺎ ﹴ
ﺼ ﺪ ﺇﻫﺪﺍﺀ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻣ ﺮ ﻋﻦ ﻓﺘﺎﻭﻯ ﻆ ﺃﻭ ﻗ ﺾ ﺍﻟﺒﻼﺩ ،ﻻ ﲤﻠﻜﻪ ﺇﻻ ﺑﻠﻔ ﺃﻭ ﺻﺒﺎ ﺣﻴﺔ ،ﻛﻤﺎ ﺍﻋﺘﻴﺪ ﺑﺒﻌ ﹺ
ﺍﳊﻨﺎﻃﻲ ﻭﺇﻓﺘﺎ ًﺀ ﹶﻏﻴ ﺮ ﻭﺍﺣ ﺪ ﺑﺄﻧ ﻪ ﹶﻟ ﻮ ﺃﻋﻄﺎﻫﺎ ﻣﺼﺮﻭﻓﹰﺎ ﻟﻠﻌﺮﺱ ﻭﺩﻓﻌﺎ ﻭﺻﺒﺎ ﺣﻴ ﹰﺔ ﹶﻓﻨﺸﺰﺕ ﺍﺳﺘ ﺮ ﺩ ﺍﳉﻤﻴ ﻊ ﻏﹶﲑ
ﺻﺤﻴﺢ ،ﺇﺫ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻨﺸﻮ ﹺﺯ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﺍﻟﺼﺒﺎﺣﻴ ﺔ ﳌﺎ ﻗﺮﺭﺗﻪ ﻓﻴﻬﺎ ﺃﺎ ﻛﺎﻟﺼﻠﺤﺔ ﻷﻧﻪ ﺇﻥ ﺗﻠﻔﻂ ﺑﺈﹺﻫﺪﺍﺀ ﺃﻭ
ﺐ ﻓﺈﹺﺫﺍ ﺻﺮﻓﺘﻪ ﺲ ﺑﻮﺍﺟ ﹴ ﺱ ﻓﻠﻴ ﻑ ﺍﻟ ﻌ ﺮ ﹺﻗﺼﺪﻩ ﻣﹶﻠ ﹶﻜﺘ ﻪ ﻣﻦ ﻏﲑ ﺟﻬﺔ ﺍﻟﺰﻭ ﹺﺟﻴﺔ ،ﻭﺇﻻ ﻓﻬﻮ ﻣ ﹾﻠ ﹶﻜ ﻪ ﻭﺃﻣﺎ ﻣﺼﺮﻭ
ﺴﺘ ﺮ ﺩ
ﻉ ﻋﹶﻠﻴﻪ ،ﻭﺃﻣﺎ ﺍﻟﺪﻓﻊ ،ﺃﻱ ﺍﳌﻬﺮ ،ﻓﺈﹺﻥ ﻛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮ ﹺﻝ ﺍﺳﺘﺮﺩﻩ ،ﻭﺇﻻ ﻓﻼ ﻟﺘﻘﺮﺭﻩ ﺑﻪ ﻓﻼ ﻳ
ﺑﺈﹺﺫﻧ ﻪ ﺿﺎ
188
ﺑﺎﻟﻨﺸﻮﺯ) .ﻭﺗﺴﻘﻂ( ﺍﳌﺆ ﹾﻥ ﻛﻠﻬﺎ )ﺑﻨﺸﻮ ﹴﺯ( ﻣﻨﻬﺎ ﺇﺟﻤﺎﻋﹰﺎ :ﺃﻱ ﲞﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺰﻭﺝ ﻭﺇﻥ ﱂ ﺗﺄﰒ
ﺼ ﹸﻞ
ﻚ ﺍﻟ ﹸﻔ
ﺴ ﻮ ﹸﺓ ﺫﻟ
ﻚ ﺍﻟﻴﻮﻫﻢ ﻭ ﻛ
ﻛﺼﻐﲑ ﺓ ﻭﳎﻨﻮﻧ ﺔ ﻭ ﻣ ﹾﻜﺮﻫ ﺔ )ﻭﻟﻮ ﺳﺎﻋ ﺔ( ﺃﻭ ﻭﻟﻮ ﳊﻈ ﺔ ﻓﺘﺴﻘﹸﻂ ﻧﻔﹶﻘ ﹸﺔ ﺫﻟ
ﻭ ﹶﻻ ﺗﻮﺯﻉ ﻋﻠﻰ ﺯﻣﺎﱐ ﺍﻟﻄﱠﺎﻋﺔ ﻭﺍﻟﻨﺸﻮﺯ ،ﻭﻟﻮ ﺟ ﹺﻬ ﹶﻞ ﺳﻘﻮﻃﹶﻬﺎ ﺑﺎﻟﻨﺸﻮ ﹺﺯ ﻓﺄﻧﻔﻖ ﺭ ﺟ ﻊ ﻋﻠﻴﻬﺎ ﺇ ﹾﻥ ﻛﺎﻥ ﻣﻤﻦ
ﺡ ﺃﻭ ﺷﺮﺍ ٍﺀ ﻓﺎﺳ ﺪ ﻭﺇ ﹾﻥ ﺟ ﹺﻬ ﹶﻞ ﺫﻟﻚ ﻷﻧﻪ ﺷﺮﻉ ﰲ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﱂ ﻳﺮﺟﻊ ﻣﻦ ﺃﻧﻔﻖ ﰲ ﻧﻜﺎ ﹴ
ﻕ ﺑﺎﻃﻨﹰﺎ ﻭﱂ ﻳﻌﻠﻢ ﻀﻤﻦ ﺍﳌﹸﻮ ْﺀ ﹶﻥ ﹺﺑ ﻮﺿﻊ ﺍﻟﻴ ﺪ ﻭﻻ ﻛﺬﻟﻚ ﻫﻬﻨﺎ ،ﻭﻛﹶﺬﺍ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ ﻃﻼ ﻋ ﹾﻘ ﺪﻫﻤﺎ ﻋﻠﻰ ﺃﻥ ﻳ
ﺑﻪ ﻓﺄﻧ ﹶﻔ ﻖ ﻣ ﺪ ﹰﺓ ﰒ ﻋﻠ ﻢ ﻓﻼ ﻳﺮﺟﻊ ﲟﺎ ﺃﻧﻔ ﹶﻘ ﻪ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ﻭﳛﺼﻞ ﺍﻟﻨﺸﻮ ﺯ )ﲟﻨ ﹺﻊ( ﺍﻟﺰﻭ ﺟ ﺔ ﺍﻟﺰﻭ ﻭ )ﻣﻦ ﲤﺘﻊ(
ﺽ ﺑﹺﻬﺎ ﺤﺘ ﻤﹸﻠ ﻪ ﻭ ﻣ ﺮ
ﺚ ﻻ ﺗ ﺤﻴ ﹸ ﻭﹶﻟ ﻮ ﺑﻨﺤﻮ ﹶﻟﻤﺲ ﺃﻭ ﹺﺑﻤﻮﺿﻊ ﻋﻴﻨﹺﻪ )ﻻ( ﺇ ﹾﻥ ﻣﻨ ﻌﺘ ﻪ ﻋﻨﻪ )ﻟﻌﺬﺭ( ﹶﻛ ﻜﺒﺮ ﺁﹶﻟﺘﻪ ﹺﺑ
ﺖ ﻛ ﱪ ﺁﹶﻟﺘﻪ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻩ ﺃﻭ ﹺﺑ ﺮ ﺟﹶﻠﻴ ﹺﻦ ﻣﻦ ﺭﺟﺎ ﹺﻝ ﺍﳋﺘﺎ ﻥ ﺡ ﰲ ﹶﻓ ﺮﺟﹺﻬﺎ ﻭ ﹶﻛﻨﺤﻮ ﺣﻴﺾﹴ ،ﻭﻳﹾﺜﺒ ﻀ ﺮ ﻣﻌﻪ ﺍﻟ ﻮﻁﹾﺀ ﻭﹶﻗ ﺮ ﻳ
ﻱ ﺣﻴﻠﺔ ،ﻏﲑ ﺇﻳﻼﺝﹺ ﺫ ﹶﻛﺮﹺﻩ ﰲ ﻓﺮﺝ ﻣﺤ ﺮ ﹴﻡ ﺃﻭ ﺩﺑﺮ ﺃﻭ ﺑﺄﺭﺑﻊ ﻧﺴﻮﺓ ﻓﺈﹺﻥ ﱂ ﻭﳛﺘﺎﻻ ﻥ ﻻﻧﺘﺸﺎ ﹺﺭ ﺫﻛﹶﺮ ﻩ ﺑﺄ
ﻳﻤﻜﻦ ﻣﻌﺮﻓﺘ ﻪ ﺇﻻ ﺑﻨﻈﺮﹺﻫ ﻦ ﺇﻟﻴﻬﻤﺎ ﻣﻜﺸﻮﰲ ﺍﻟﻔﺮﺟﲔ ﺣﺎﻝ ﺍﻧﺘﺸﺎﺭ ﻋﻀﻮﻩ ﺟﺎﺯ ﻟﻴﺸﻬﺪﻥ.
ﻁ ِﺀ ﺑﺎﻟﻐ ﹰﺔ ﳐﺘﺎﺭ ﹰﺓ .ﺇﺫ ﳍﺎ ﺍ ِﻹ ﻣﺘﻨﺎﻉ ﺣﻴﻨﺌ ﺬ ﻕ ﺍﳊﺎ ﱠﻝ ﺃﺻﺎﻟ ﹰﺔ ﻗﺒﻞ ﺍﻟ ﻮ ﹾ ]ﻓﺮﻉ[ :ﳍﺎ ﻣﻨﻊ ﺍﻟﺘﻤﺘﻊ ﻟ ﹶﻘﺒﺾ ﺍﻟﺼﺪﺍ
ﻁ ِﺀ ﻃﺎﺋ ﻌ ﹰﺔ
ﺾ ﺍﻟﺼﺪﺍﻕ ﺍﳌﺆﺟﻞ ﺃﻭ ﺑﻌﺪ ﺍﻟ ﻮ ﹾ ﺖ ﻟﻘﺒ ﹺ ﻂ ﺍﻟﻨ ﹶﻔﻘﹶﺔ ﺑﺬﻟﻚ ،ﻓﺈﹺﻥ ﻣﻨﻌ ﺴ ﹸﻘ ﹶ
ﻓﻼ ﻳﺤﺼﻞ ﺍﻟﻨﺸﻮ ﺯ ﻭﻻ ﺗ
ﱄ ﻓﻼ .ﻭﻟﻮ ﺍﺩﻋﻰ ﻭ ﹾﻃﺄﹶﻫﺎ ﻓﺘﺴﻘﹸﻂ ﻓﻠﻮ ﻣﻨ ﻌﺘﻪ ﻟﺬﻟﻚ ﺑﻌﺪ ﻭ ﹾﻃﺌﻬﺎ ﻣ ﹾﻜ ﺮ ﻫ ﹰﺔ ﺃﻭ ﺻﻐﲑ ﹰﺓ ﻭﻟﻮ ﺑﺘﺴﻠﻴﻢ ﺍﻟ ﻮ ﱢ
ﺝ ﻣﻦ ﻣﺴﻜﻦ( ﺃﻱ ﺍﳌﹶﺤ ﱢﻞ ﺖ )ﻭﺧﺮﻭ ﺐ ﺗﺴﻠﻴﻤﻬﺎ ﺇﻟﻴﻪ ﻓﺄﻧﻜﹶﺮﺗﻪ ﻭﺍ ﻣﺘﻨﻌﺖ ﻣ ﻦ ﺍﻟﺘﺴﻠﻴ ﹺﻢ ﺻ ﺪﹶﻗ ﺑﺘﻤﻜﻴﻨﹺﻬﺎ ﻭ ﹶﻃﹶﻠ
ﺝ ﻏﺎﺋﺒﹰﺎ ﺑﺘﻔﺼﻴﻠﻪ ﺍﻵﰐ )ﺑﻼ ﺖ ﺃﺑﻴﻬﺎ ﻭﻟﻮ ﻟﻌﻴﺎ ﺩ ﺓ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭ ﺍﻟﺬﻱ ﺭﺿﻲ ﺑﺈﹺﻗﺎ ﻣﺘﻬﺎ ﻓﻴﻪ ﻭﻟﻮ ﺑﻴﺘﻬﺎ ﺃﻭ ﺑﻴ
ﺲ ﺫﻛ ﹺﺮ ﺤ ﹺﺮ ﹴﻡ ﺃﻭ ﺇﱃ ﳎﻠ ﹺ ﱀ ﺃﻭ ﻋﻴﺎﺩ ﺓ ﻏ ﲑ ﻣ ﺇﺫ ﻥ( ﻣﻨ ﻪ ﻭﻻ ﹶﻇ ﻦ ﻟﺮﺿﺎ ﻩ ﻓﺨﺮﻭﺟﻬﺎ ﹺﺑ ﻐﻴ ﹺﺮ ﺭﺿﺎﻩ ﻭﻟﻮ ﻟﺰﻳﺎ ﺭ ﺓ ﺻﺎ ﹴ
ﻑ ﺍﻟﺪﺍ ﹼﻝ ﻋﻠﻰ ﺭﺿﺎ ﺃﻣﺜﺎﻟﻪ ﲟﺜﻞ ﻋﺼﻴﺎ ﻥ ﻭﻧﺸﻮ ﹴﺯ ﻭﺃﺧﺬ ﺍﻷﺫﺭﻋﻲ ﻭﻏﲑﻩ ﻣﻦ ﻛﹶﻼ ﹺﻡ ﺍﻹِﻣﺎﻡ ﺃﻥ ﳍﺎ ﺍﻋﺘﻤﺎ ﺩ ﺍﻟ ﻌ ﺮ
ﺍﳋﺮﻭﺝ ﺍﻟﺬﻱ ﺗﺮﻳﺪﻩ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻣﺤﺘﻤﻞ ﻣﺎ ﱂ ﺗﻌﻠﹶﻢ ﻣﻨﻪ ﻏﲑﻩ ﺗ ﹾﻘﻄﹶﻌﻪ ﻋﻦ ﺃﻣﺜﺎﻟﻪ ﰲ ﺫﻟﻚ.
ﺖ ﻋﻠﻰ ﺍ ِﻹﻧﻬﺪﺍﻡﹺ ،ﻭﻫﻞ ﻳﻜﻔﻲ ﻗﻮﳍﺎ ﻑ ﺍﻟﺒﻴ ﺿ ﻊ ﻣﻨﻬﺎ ﺇﺫﺍ ﹶﺃ ﺷ ﺮ ﺝ ﰲ ﻣﻮﺍ ]ﺗﻨﺒﻴﻪ[ :ﳚﻮ ﺯ ﳍﺎ ﺍﳋﺮﻭ
ﺖ ﺍﺪﺍﻣﻪ ﺃﻭ ﻻ ﺑ ﺪ ﻣﻦ ﻗﺮﻳﻨﺔ ﺗﺪﻝ ﻋﻠﻴﻪ ﻋﺎﺩﺓ؟ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻛﻞ ﳏﺘﻤﻞ ،ﻭﺍﻷﻗﺮﺏ ﺍﻟﺜﺎﱐ .ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﺸﻴ ﺧ
ﺧﺎﻓﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺃﻭ ﻣﺎﳍﺎ ﻣﻦ ﻓﺎﺳ ﹴﻖ ﺃﻭ ﺳﺎﺭﻕﹴ ،ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻟﻄﻠﺐ ﺣﻘﱢﻬﺎ ﻣﻨﻪ،
ﺤ ﺮﻣﻬﺎ ،ﻓﻴﻤﺎ ﺤ ﹺﻮ ﻣ ﺝ ﺍﻟﱢﺜ ﹶﻘ ﹶﺔ ﺃﻭ ﻧ
ﺚ ﱂ ﻳ ﻐﻨﹺﻬﺎ ﺍﻟﺰﻭ ﻺ ﺳﺘ ﹾﻔﺘﺎ ِﺀ ﺣﻴ ﹸ
ﻭﻣﻨﻬﺎ ﺧﺮﻭﺟﻬﺎ ﻟﺘﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟ ﻌﻴﹺﻨﻴﺔ ﺃﻭ ﻟ ِ
ﺴ ﺮ ﺍﻟ ﺰ ﻭﺝ،ﺐ ﺇﺫﺍ ﹶﺃ ﻋ ﺴ ﹴ ﺏ ﻧ ﹶﻔ ﹶﻘ ﺔ ﺑﺘﺠﺎﺭﺓ ،ﺃﻭ ﺳﺆﺍ ﹴﻝ ﺃﻭ ﹶﻛ ﺍ ﺳﺘ ﹾﻈ ﻬﺮ ﻩ ﺷﻴﺨﻨﺎ ،ﻭ ﻣﻨﻬﺎ ﺇﺫﺍ ﺧ ﺮﺟﺖ ﻻ ﹾﻛﺘﺴﺎ ﹺ
ﺐﻻ ﺝ ﻋ ﹺﻦ ﺍﻟﺒﹶﻠ ﺪ ﺑﻼ ﺇ ﹾﺫﻧﹺﻪ ﻟﺰﻳﺎ ﺭ ﺓ ﺃﻭ ﻋﻴﺎﺩ ﺓ ﻗﺮﻳ ﹴ ﺖ ﻋﻠﻰ ﹶﻏﻴ ﹺﺮ ﻭ ﺟ ﻪ ﺍﻟﻨﺸﻮ ﹺﺯ ﰲ ﻏﻴﺒ ﺔ ﺍﻟﺰﻭ ﹺ ﻭ ﻣﻨﻬﺎ ﺇﺫﺍ ﺧ ﺮ ﺟ
ﺤ ﱠﻞ ﺃ ﺟﻨﱯ ﺃﻭ ﺃ ﺟﻨﹺﺒﻴ ﹰﺔ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ ﻷﻥ ﺍﳋﺮﻭﺝ ﻟﺬﻟﻚ ﻻ ﻳ ﻌ ﺪ ﻧﺸﻮﺯﹰﺍ ﻋﺮﻓﹰﺎ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻇﺎ ﻫ ﺮ ﺃ ﱠﻥ ﻣ
ﺝ ﺃﻭ ﻳﺮ ﺳ ﹾﻞ ﺇﻟﻴﻬﺎ ﺑﺎ ﳌﻨ ﹺﻊ )ﻭﺑﺴ ﹶﻔﺮﹺﻫﺎ( ﺃﻱ ﲞﺮﻭﺟﹺﻬﺎ ﻭﺣﺪﻫﺎ ﺇﱃ ﳏ ﹼﻞ ﳚﻮﺯ ﻚ ﺇ ﹾﻥ ﱂ ﻳ ﻤﻨﻌﻬﺎ ﻣﻦ ﺍﳋﹸﺮﻭ ﹺ ﺫﻟ
ﻀ ﹶﻄ ﺮ ﹶﻛﹶﺄ ﹾﻥ ﺟﻼ
ﺿ ﻪ ﻣﺎ ﻟﹶﻢ ﺗ
ﺤ ﺞ )ﺑﹺﻼ ﺇﺫ ﻥ( ﻣﻨﻪ ﻭﻟﹶﻮ ﻟ ﻐ ﺮ
ﺼ ﺮ ﻣﻨ ﻪ ﻟﻠﻤﺴﺎﻓ ﹺﺮ ﻭﻟﻮ ﻟﺰﻳﺎﺭﺓ ﺃﺑ ﻮﻳﻬﺎ ﺃﻭ ﻟﻠ
ﺍﻟ ﹶﻘ
189
ﺴﻘﹸﻂ ﺍﳌﹸﻮ ْﺀ ﹸﻥﺽ ﺃ ﺟﻨﱯ ﹶﻓﺘ
ﺟﻤﻴ ﻊ ﹶﺃ ﻫ ﹺﻞ ﺍﻟﺒﻠ ﺪ ﻭﺑ ﻘ ﻲ ﻣ ﻦ ﻻ ﺗ ﹾﺄﻣﻦ ﻣ ﻌ ﻪ )ﺃﻭ( ﺑﺈﹺﺫﻧﹺﻪ ﻭﻟ ﻜ ﻦ )ﻟ ﻐ ﺮﺿﻬﺎ( ﺃﻭ ﻟﻐﺮ ﹺ
ﺿﻬﻤﺎ ﻣﻌﹰﺎ ﻓﻤﻘﺘﻀﻰ ﺍﳌﺮﺟﺢ ﰲ ﺍ َﻷﻳﻤﺎ ﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﹶﺎ ﹶﻝ ﺕ ﺑﹺﺈ ﹾﺫﹺﻧ ﻪ ﻟ ﻐ ﺮ
ﻋﻠﻰ ﺍﻷﻇﻬﺮ ﻟﻌﺪﻡ ﺍﻟﺘﻤﻜﲔﹺ ،ﻭﻟﻮ ﺳﺎﹶﻓ ﺮ
ﺖ ﳍﺎ ﻭﻟ ﻐﲑﹺﻫﺎ ﺃﺎ ﻻ ﺗﻄﹾﻠﻖ ﻋﺪﻡ ﺍﻟﺴﻘﻮﻁ ﻫﻨﺎ ﻟﻜﻦ ﺖ ﻃﺎﻟ ﻖ ﻓﺨﺮ ﺟ ﺖ ﻟﻐﲑ ﺍﳊﻤﺎﻡ ﻓﺄﻧ ﻟ ﺰ ﻭ ﺟﺘ ﻪ ﺇﻥ ﺧ ﺮ ﺟ
ﺴ ﹶﻔﺮﹺﻫﺎﺝ ﺑﺈﹺﺫﹺﻧ ﻪ ﻭﹶﻟ ﻮ ﰲ ﺣﺎ ﺟﺘﻬﺎ ﻭﻻ ﺑ ﺴ ﹶﻔﺮﹺﻫﺎ )ﻣﻌﻪ( ﺃﻱ ﺍﻟ ﺰ ﻭ ﻁ )ﻻ( ﹺﺑ ﺺ ﺍﻷ ﻡ ﻭﺍﳌﺨﺘﺼﺮ ﻳﻘﺘﻀﻲ ﺍﻟﺴﻘﻮ ﹸ ﻧ
ﺤ ﱢﻘ ﻪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ .ﻭﰲ ﺍﳉﻮﺍﻫﺮ ﺕ ﻟ ﺑﺈﹺﺫﻧﹺﻪ ﳊﹶﺎ ﺟﺘﻪ ﻭﻟﻮ ﻣ ﻊ ﺣﺎﺟﺔ ﻏﲑﹺﻩ ﻓﻼ ﺗﺴﻘﻂ ﺍﳌﺆﻥ ﻷﺎ ﳑﻜﻨﺔ ﻭﻫﻮ ﺍ ﹸﳌ ﹶﻔ ﻮ
ﺐ ﺍﻟﻨﻔﻘﹶﺔ ﺇﻻ ﺇﹺﻥ ﻛﺎ ﹶﻥ ﻳﺘ ﻤﺘ ﻊ ﺑﹺﻬﺎ ﰲ ﺯﻣ ﹺﻦ ﺠ ﺖ ﻣﻦ ﺍﻟﻨﻘﹶﻠﺔ ﻣ ﻌ ﻪ ﱂ ﺗ ﹺ ﻭﻏﲑﻫﺎ ﻋﻦ ﺍﳌﺎﻭﺭﺩﻱ ﻭﻏﲑ ﻩ ﻟﻮ ﺍ ﻣﺘﻨ ﻌ
ﻚﰲ ﻀﻴﺘﻪ ﺟﺮﻳﺎ ﹸﻥ ﺫﻟ ﺐ ﻭﻳﺼ ﲑ ﲤﺘﻌ ﻪ ﺎ ﻋﻔﹾﻮﹰﺍ ﻋﻦ ﺍﻟﻨﻘﻠ ﺔ ﺣﻴﻨﺌ ﺬ .ﺍﻧﺘﻬﻰ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﹶﻗ ﺍﻹِﻣﺘﻨﺎﻉ ﻓﺘﺠ
ﺏ ﰲ ﻭﺟﻬﻪ ﻭﺑ ﺪﻋﻮﺍﻫﺎ ﻃﹶﻼﻗﹰﺎ ﺑﺎﺋﻨﹰﺎ ﻂ ﺍﳌﹸﺆ ﹸﻥ ﺃﻳﻀﹰﺎ ﺑﹺﺈﻏﹾﻼﻗﻬﺎ ﺍﻟﺒﺎ ﺴ ﹸﻘ ﹸﺤﺘﻤﻞ .ﻭﺗ ﺳﺎﺋ ﹺﺮ ﺻﻮ ﹺﺭ ﺍﻟﻨﺸﻮ ﹺﺯ ﻭﻫ ﻮ ﻣ
ﺲ ﻣ ﻦ ﺍﻟﻨﺸﻮ ﹺﺯ ﺷﺘﻤﻪ ﻭﺇﻳﺬﺍﺅﻩ ﺑﺎﻟﻠﱢﺴﺎﻥ ،ﻭﺇﻥ ﺍﺳﺘﺤﻘﱠﺖ ﺍﻟﺘﺄﺩﻳﺐ. ﻛﺬﺑﺎﹰ ،ﻭﹶﻟﻴ
ﺖ ﻧﻔﹶﻘﺘﻬﺎ ﻭﻻ ﺗﻌﻮ ﺩ ﺇﻻ ﺑﹺﻌ ﹾﻠﻤﻪ ﳊ ﹾﻜ ﹺﻢ ﹺﺑﻤﻮﺗﻪ ﺳ ﹶﻘ ﹶﻄ ﺖ ﺯ ﻭ ﺟ ﹸﺔ ﺍﳌﻔﻘﻮ ﺩ ﻏ ﲑ ﻩ ﹶﻗﺒ ﹶﻞ ﺍ ﹸ ]ﻣﻬﻤﺔ[ :ﻟﻮ ﺗﺰﻭﺟ
ﻋﻮﺩﻫﺎ ﺇﱃ ﻃﺎ ﻋﺘﻪ ﺑﻌﺪ ﺍﻟﺘﻔﺮﻳ ﹺﻖ ﺑﻴﻨﻬﻤﺎ.
ﺕ ﺃ ﺣ ﺪ ﹶﺃﺑﻮﻳﻬﺎ ﺃﻭ ﺷﻬﻮ ﺩ ﺟﻨﺎ ﺯﺗﻪ ،ﻭﻣﻦ ]ﻓﺎﺋﺪﺓ[ :ﻳﺠﻮ ﺯ ﻟﻠ ﺰﻭﺝ ﻣﻨﻌﻬﺎ ﻣ ﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﱰﻝ ﻭﻟﻮ ﹶﳌ ﻮ
ﺃﻥ ﺗﻤ ﱡﻜ ﹴﻦ ﻣﻦ ﺩﺧﻮ ﹺﻝ ﻏﲑ ﺧﺎﺩﻣﺔ ﻭﺍﺣﺪ ﺓ ﳌﱰﻟﻪ ﻭﻟﻮ ﺃﺑﻮﻳﻬﺎ ﺃﻭ ﺍﺑﻨﹺﻬﺎ ﻣﻦ ﻏﹶﲑﻩ ،ﻟﻜ ﻦ ﻳ ﹾﻜ ﺮ ﻩ ﻣﻨ ﻊ ﺃﺑﻮﻳﻬﺎ
ﻚ ﺇﻻ ﻋﻨ ﺪ ﺍﻟﺮﻳﺒﺔ. ﺴ ﹶﻜ ﻦ ﻣ ﹾﻠﻜﹶﻬﺎ ﹾﱂ ﳝﻨﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟ ﺚ ﻻ ﻋ ﹾﺬﺭ ،ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ ﺍﳌ ﺣﻴ ﹸ
ﺐ
ﺠ ﺖ ﰲ ﻏﻴﺒﺘ ﻪ ﹺﺑﻨﺤﻮ ﻋ ﻮﺩﻫﺎ ﻟﻠﻤ ﹺﱰ ﹺﻝ ﱂ ﺗ ﹺ ﺏ ﻭﺃﻃﺎ ﻋ ﺝ ﻣ ﻦ ﺍﳌﱰ ﹺﻝ ﻓﻐﺎ ﺕ ﺑﺎﳋﺮﻭ ﹺ ﺸ ﺰ ]ﺗﺘﻤﺔ[ :ﻟﻮ ﻧ
ﻀﺘ ﻪ ﻓﻼ ﺑ ﺪ ﻣ ﻦ ﺗﺠﺪﻳ ﺪ ﺗﺴﻠﻴﻢ ﻭﺗﺴﱡﻠ ﹴﻢ ﻭﻻ ﻳﺤﺼﻼ ﻥ ﻣﻊ ﺻ ﺢ ﻟﺨﺮﻭﺟﹺﻬﺎ ﻋﻦ ﻗﹶﺒ ﻣﻮ ْﺀﻧﻬﺎ ﻣﺎ ﺩﺍ ﻡ ﻏﺎﺋﺒﹰﺎ ﰲ ﺍﻷ
ﺐ ﺍﳊﺎ ﻛ ﻢ ﺇﱃ ﻗﺎﺿﻲ ﺑﹶﻠﺪﻩ ﻟﻴﹾﺜﺒﺖ ﻋ ﻮﺩﻫﺎ ﻟﻠﻄﱠﺎﻋﺔ ﻋﻨﺪﻩ .ﻓﺈﺫﺍ ﻕ ﺃ ﹾﻥ ﻳ ﹾﻜﺘ ﺤﻘﹶﺎ ﹺ ﺍﻟﻐﻴﺒﺔ ،ﻓﺎﻟﻄﱠﺮﻳﻖ ﰲ ﻋ ﻮ ﺩ ﺍﻻ ﺳﺘ
ﺤﻘﹶﺎﻕ ،ﻭﻗﻀﻴﺔ ﻗﻮ ﹺﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻋﻠﻢ ﻭﻋﺎ ﺩ ﺃﻭ ﺃ ﺭ ﺳ ﹶﻞ ﻣﻦ ﻳﺘﺴﻠﱠﻤﻬﺎ ﻟﻪ ﺃﻭ ﺗﺮ ﻙ ﺫﻟﻚ ﻟ ﻐﻴﺮ ﻋﺬ ﹴﺭ ﻋﺎ ﺩ ﺍﻻ ﺳﺘ
ﲔ .ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ. ﺐ ﰲ ﺍﻟﻘﹶﺪﱘ ﺍﻟ ﻌ ﹾﻘ ﺪ ﻻ ﺍﻟﺘﻤﻜ ﺍﻟﻘﺪﱘ ﺃﻥ ﺍﻟﻨﻔﻘ ﹶﺔ ﺗﻌﻮ ﺩ ﻋﻨ ﺪ ﻋ ﻮﺩﻫﺎ ﻟﻠﻄﱠﺎﻋﺔ ﻷ ﱠﻥ ﺍﳌﻮ ﹺﺟ
ﺴ ﻘﻂ ،ﻭﺃ ﺧ ﹶﺬ ﻣﻨ ﻪ ﺍﻷَﺫﺭﻋﻲ ﺃﺎ ﻟﻮ ﻧﺸﺰﺕ ﺻﺮﺣﻮﺍ ﹶﺃ ﱠﻥ ﻧﺸﻮﺯﻫﺎ ﺑﺎﻟﺮﺩ ﺓ ﻳﺰﻭ ﹸﻝ ﺑﹺﺈﺳﻼﻣﻬﺎ ﻣﻄﹾﻠﻘﹰﺎ ﻟﺰﻭﺍ ﹺﻝ ﺍ ﹸﳌ ﻭ
ﺽﺕ ﻧ ﹶﻔﻘﹶﺘﻬﺎ ﻣﻦ ﹶﻏﻴ ﹺﺮ ﻗﺎ ﹴ ﺏ ﻋﻨﻬﺎ ﰒ ﻋﺎﺩﺕ ﻟﻠﻄﱠﺎﻋﺔ ﻋﺎ ﺩ ﰲ ﺍﳌﱰﻝ ﻭﱂ ﲣﺮﺝ ﻣﻨﻪ ﻛﺄ ﹾﻥ ﻣﻨ ﻌﺘ ﻪ ﻧ ﹾﻔﺴﻬﺎ ﻓﻐﺎ
ﺽ ﳍﺎ ﻓﺮﺿﹰﺎ ﻋﻠﻴﻪ ﺍﺷﺘﺮﻁ ﺐ ﻣ ﻦ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳ ﹾﻔ ﹺﺮ ﺻﺢﹺ ،ﻭﻟﻮ ﺍﹾﻟﺘ ﻤﺴﺖ ﺯﻭﺟﺔ ﻏﺎﺋ ﹴ ﻭﻫﻮ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻷ
ﺾ ﻣﻨ ﻪ ﻧ ﹶﻔ ﹶﻘ ﹰﺔ ﻣ ﺪ ﹰﺓ ﻣﺴﺘﻘﺒﻠ ﹰﺔﻕ ﺍﻟﻨﻔﻘ ﺔ ﻭﺃﻧﻬﺎ ﱂ ﺗﻘﹾﺒ ﺴ ﹶﻜﻨﹺﻪ ﻭﺣﻠﻔﹶﻬﺎ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ﹺ ﺡ ﻭﺇﹺﻗﺎ ﻣﺘﻬﺎ ﰲ ﻣ ﺕ ﺍﻟﻨﻜﺎ ﹺ ﺛﺒﻮ
ﺖ ﻳﺴﺎﺭﻩ. ﺽ ﳍﺎ ﻋﻠﻴﻪ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﺍ ﹸﳌ ﻌﺴِﺮ ﺇﻻ ﺇﻥ ﹶﺛﺒ ﻓﺤﻴﻨﺌ ﺬ ﻳﻔﹾ ﺮ
ﻱ ﺑﺎﻟﻐ ﹰﺔ ﻋﺎﻗﻠﺔ ﻻ ﻟﻮﱄ ﺴ ﹺﺦ ﺍﻟﻨﻜﺎﺡ :ﻭﺷﺮﻉ ﺩﻓﻌﹰﺎ ﻟﻀﺮﺭ ﺍﳌﺮﺃﺓ ﻳﺠﻮ ﺯ )ﻟ ﺰ ﻭ ﺟ ﺔ ﻣ ﹶﻜﱠﻠ ﹶﻔ ﺔ( ﺃ ]ﻓﺮﻉ[ :ﰲ ﹶﻓ
ﺐ ﻭﻫﻮ ﺠ ﺴ ﺮ( ﻣﺎ ﹰﻻ ﻭ ﹶﻛﺴﺒﹰﺎ ﻻﺋﻘﹰﺎ ﺑﹺﻪ ﺣﻼ ﹰﻻ )ﺑﺄﻗ ﱢﻞ ﻧ ﹶﻔ ﹶﻘ ﺔ( ﺗ ﹺ ﺡ )ﺃ ﻋ ﺡ ﻣﻦ( ﺃﻱ ﺯ ﻭ ﹴ ﻏ ﲑ ﻣﻜﻠﻔ ﹰﺔ )ﻓﺴ ﺦ ﻧﹺﻜﺎ ﹺ
ﺨ ﺪ ﺓ
ﺵ ﻭ ﻣ
ﻑ ﻧﺤ ﹺﻮ ﺳﺮﺍﻭﻳ ﹶﻞ ﻭﻧ ﻌ ﹴﻞ ﻭﹶﻓ ﺮ ﹴ
ﺺ ﻭﺧﻤﺎ ﹺﺭ ﻭ ﺟﺒ ﺔ ﺷﺘﺎﺀ ،ﺑﹺﺨﻼ
ﺐ ﹶﻛﻘﹶﻤﻴ ﹴ
ﺠ
ﺴ ﻮ ﹲﺓ( ﺗ ﹺ
ﻣ ﺪ )ﺃ ﻭ( ﺃﻗ ﱡﻞ ) ﻛ
190
ﺕ ﻭﻻ ﺑﻨ ﹶﻔ ﹶﻘ ﺔ ﺍﳋﺎ ﺩ ﹺﻡ ﻭﻻﺴ ﹾﻎ ﺍﻟﻘﻮ ﺴ ﺦ ﺑﺎ ِﻹ ﻋﺴﺎ ﹺﺭ ﺑﺎ َﻷ ﺩ ﹺﻡ ﻭﺇﻥ ﱂ ﻳ
ﺲ ﺑﺪﻭﹺﻧ ﹺﻬﻤﺎ ﻓﻼ ﹶﻓ ﱐ ﻟ ﻌ ﺪ ﹺﻡ ﺑﻘﹶﺎ ِﺀ ﺍﻟﻨ ﹾﻔ ﹺ
ﻭﺍﻷﻭﺍ ﱠ
ﺲ ﻭﻣﺎ ﻗﺒﹶﻠ ﻪ ﻟﺘﱰﻳﻠﻬﺎ ﻣﻨ ﹺﺰﹶﻟ ﹶﺔ ﺩﻳ ﹴﻦ ﺁﺧﺮ )ﺃﻭ( ﺃ ﻋﺴﺮ )ﲟﺴﻜﻦ( ﻭﺇﻥ ﱂ ﺠ ﹺﺰ ﻋﻦ ﺍﻟﻨ ﹶﻔ ﹶﻘ ﺔ ﺍﳌﺎﺿﻴﺔ ﻛﻨ ﹶﻔ ﹶﻘ ﺔ ﺍ َﻷ ﻣ ﹺ ﺑﺎﻟ ﻌ
ﻁ ِﺀ( ﻃﺎﺋ ﻌ ﺔ
ﺐ ﺣﺎ ﹼﻝ ﱂ ﺗ ﹾﻘﺒﹺﺾ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺣﺎﻝ ﹶﻛ ﻮ ﻥ ﺍﻹِﻋﺴِﺎ ﹺﺭ ﺑﹺﻪ )ﻗﺒ ﹶﻞ ﻭ ﹾ ﻳ ﻌﺘﺎﺩﻭ ﻩ )ﺃﻭ( ﺃ ﻋﺴﺮ ) ﲟ ﻬ ﹴﺮ( ﻭﺍ ﹺﺟ ﹴ
ﺐ ﺍﻟ ﺮ ﹾﻓ ﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺽ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﻌﻮﺽ ﲝﺎﻟﻪ ﻭﺧﻴﺎﺭﹺﻫﺎ ﺣﻴﻨﺌ ﺬ ﻋ ﹾﻘ ﺴﻠﻴ ﹺﻢ ﺍﻟﻌ ﻮ ﹺ ﺠ ﹺﺰ ﻋ ﻦ ﺗ
ﺴ ﺦ ﻟﻠ ﻌ ﹶﻓﹶﻠﻬﺎ ﺍﻟ ﹶﻔ
ﺻﻴﺮﻭ ﺭ ﺓ
ﺽ ﹺﺑ ﻪ ﻭ ﻒ ﺍﳌﹸﻌ ﻮ ﹺ ﺴ ﺦ ﺑ ﻌ ﺪ ﺍﻟ ﻮﻁﹾﺀ ﻟﺘﹶﻠ
ﺠ ﻬ ﹴﻞ ﻭﻻ ﹶﻓ ﺴ ﺦ ﹺﺑﺘﺄﺧﲑﹺﻩ ﺑﻼ ﻋ ﹾﺬ ﹴﺭ ﻛﹶ ﺴﻘﹸﻂ ﺍﻟ ﹶﻔ ﻱ ﻓﹶﻴ ﻓﻮﺭ
ﱄ ﻟﻪ
ﺴ ﺦ ﺑ ﻌ ﺪ ﻩ ﺃﻳﻀﹰﺎ .ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻻ ﺇﻥ ﺳﻠﱠﻤﻬﺎ ﺍﻟ ﻮ ﱡ ﺽ ﺩﻳﻨﹰﺎ ﰲ ﺍﻟﺬﱢﻣﺔ ،ﻓﻠﻮ ﻭ ﻃﺌﹶﻬﺎ ﻣﻜﺮﻫﺔ ﻓﻠﹶﻬﺎ ﺍﻟ ﹶﻔ ﺍﻟ ﻌ ﻮ ﹺ
ﺠ ﺰ ﻋﻨﻪ ﻭﻟﻮ ﺑﻌ ﺪ ﺴ ﺦ ﺣﻴﻨﺌ ﺬ ﺇﻥ ﻋ ﺲ ﻧ ﹾﻔﺴﻬﺎ ﲟﺠﺮ ﺩ ﺑﻠﻮﻏﻬﺎ ﻓﹶﻠﻬﺎ ﺍﻟ ﹶﻔ ﻭﻫﻲ ﺻﻐﲑﺓ ﺑﻐﲑ ﻣﺼﻠﺤﺔ ﻓﺘﺤﺒ
ﺴ ﺦ ﳍﺎ ﻋﻠﻰ ﻣﺎ ﺃ ﹾﻓﺘﻰ ﺑﻪ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻀ ﻪ ﻓﻼ ﹶﻓ ﻀﺖ ﺑ ﻌ ﻁ ِﺀ ﻷﻥ ﻭﺟﻮ ﺩ ﻩ ﻫﻨﺎ ﹶﻛ ﻌﺪﻣﻪ .ﺃﻣﺎ ﺇﺫﺍ ﹶﻗﺒ ﺍﻟ ﻮ ﹾ
ﻭﺍﻋﺘﻤﺪ ﻩ ﺍﻷﺳﻨﻮﻱ ﻭﺍﻟﺰﺭﻛﺸﻲ ﻭﺷﻴﺨﻨﺎ ،ﻭﻗﺎﻝ ﺍﻟﺒﺎﺭﺯﻱ ﻛﺎﳉﻮﻫﺮﻱ ﳍﺎ ﺍﻟﻔﺴﺦ ﺃﻳﻀﹰﺎ ﻭﺍﻋﺘﻤﺪﻩ ﺍﻷﺫﺭﻋﻲ.
ﺼﺮﹺ ،ﻓﻼ ﻳ ﹾﻠ ﺰﻣﻬﺎ ﺍﻟﺼﱪ ﺇﹺﻻ ﺇﻥ ﻗﺎﻝ ﺃﺣﻀﺮ ﻣﺪﺓ ]ﺗﻨﺒﻴﻪ[ :ﻳﺘﺤ ﱠﻘ ﻖ ﺍﻟ ﻌﺠﹺ ﺰ ﻋﻤﺎ ﻣﺮ ﺑﻐﻴﺒ ﺔ ﻣﺎﻟ ﻪ ﳌﺴﺎﻓ ﺔ ﺍﻟ ﹶﻘ
ﺼ ﹺﺮ ﺃﻭ ﺑﹺﺤﻠﻮﻟﻪ ﻣ ﻊ ﺇﹺﻋﺴﺎ ﹺﺭ ﺍﳌﹶﺪﻳ ﹺﻦ ﻭﻟﻮ ﺐ ﲟﺴﺎﻓﹶﺔ ﺍﻟ ﻘ ﺍ ِﻹﻣﻬﺎ ﹺﻝ ﺃﻭ ﹺﺑﺘﺄﺟﻴﻞ ﺩﻳﻨﹺﻪ ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﻣ ﺪ ﺓ ﺇﺣﻀﺎ ﹺﺭ ﻣﺎﻟ ﻪ ﺍﻟﻐﺎﺋ ﹺ
ﺴﺘﻌ ﻤﻠﹶﻪ ﺇ ﹾﻥ
ﺴ ﺮ ﻣﻨ ﹶﻈ ﺮ ﻭﹺﺑ ﻌﺪﻡ ﻭﺟﺪﺍ ﻥ ﺍ ﹸﳌ ﹾﻜﺘﺴِﺐ ﻣﻦ ﻳ ﺼ ﹸﻞ ﳊﻘﱢﻬﺎ ﻭﺍﻟ ﻌ ﺍﻟ ﺰﻭﺟ ﹸﺔ ﻷﻧﻬﺎ ﰲ ﺣﺎﻟﺔ ﺍ ِﻹﻋﺴﺎ ﹺﺭ ﻻ ﺗ
ﺐ.
ﺴ ﹺ ﺽ ﻣﺎ ﻳ ﻤﻨ ﻌ ﻪ ﻋ ﹺﻦ ﺍﻟ ﹶﻜ ﺐ ﺫﹶﻟﻚ ﺃﻭ ﺑﻌﺮﻭ ﹺ ﻏﹶﻠ
ﺾ ﻕ ﺃﻭ ﻏﲑﻩ ﻭﻛﺎﻥ ﻋﻨﺪﻫﺎ ﺑﻌ ]ﻓﺎﺋﺪﺓ[ :ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻟﻠ ﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺍﻟﻐﺎﺋﺐ ﺩﻳ ﻦ ﺣﺎ ﹲﻝ ﻣﻦ ﺻﺪﺍ ﹴ
ﺾ ﺏ ﺑ ﻌ ﻣﺎﻟﻪ ﻭﺩﻳﻌ ﹰﺔ ﻓﻬﻞ ﻟﹶﻬﺎ ﺃﻥ ﺗﺴﺘﻘﻞ ﺑﺄ ﺧ ﺬ ﻩ ﻟﺪﻳﻨﹺﻬﺎ ﺑﻼ ﺭﻓﹾﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﰒ ﺗ ﹾﻔﺴﺦ ﺑﻪ ﺃﻭ ﻻ؟ ﻓﺄﺟﺎ
ﺲ ﻟﻠﻤﺮﺃﺓ ﺍﳌﺬﻛﻮﺭﺓ ﺍﻻﺳﺘﻘﻼ ﹸﻝ ﺑﺄ ﺧ ﺬ ﺣﻘﱢﻬﺎ ﺑﻞ ﺗ ﺮﹶﻓ ﻊ ﺍ َﻷ ﻣ ﺮ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻷﻥ ﺍﻟﻨﻈﺮ ﰲ ﻣﺎﻝ ﺃﺻﺤﺎﺑﹺﻨﺎ ﹶﻟﻴ
ﺍﻟﻐﺎﺋﺒﲔ ﻟﻠﻘﺎﺿﻲ .ﻧﻌﻢ .ﺇﻥ ﻋﻠﻤﺖ ﺃﻧﻪ ﻻ ﻳﺄﺫﻥ ﳍﺎ ﺇﻻ ﺑﺸﻲﺀ ﻳﺄ ﺧ ﹶﺬ ﻩ ﻣﻨﻬﺎ ﺟﺎ ﺯ ﳍﺎ ﺍﻻﺳﺘﻘﻼﻝ ﺑﺎﻷ ﺧ ﺬ ﻭﺇﺫﺍ
ﻍ ﺍﳌﺎ ﹸﻝ ﻭﺃﺭﺍﺩﺕ ﺍﻟﻔﺴ ﺦ ﺑﺈﹺﻋﺴﺎ ﹺﺭ ﺍﻟﻐﺎﺋﺐﹺ ،ﻓﺈﹺﻥ ﱂ ﻳﻌﻠﻢ ﺍﳌﺎ ﹶﻝ ﹶﺃ ﺣ ﺪ ﺍﺩﻋﺖ ﺇﻋﺴﺎ ﺭ ﻩ ﻭﺃﻧﻪ ﻻ ﻣﺎ ﹸﻝ ﻟﻪ ﺣﺎﺿ ﺮ ﻓﹶﺮ ﹶ
ﺖ ﻋﻠﻰ ﺍﻷﺧﲑﻳﻦ ﻧﺎﻭﻳ ﹰﺔ ﺑﻌﺪﻡ ﺗﺮ ﻙ ﺍﻟﻨﻔﻘﺔ ﻋﺪﻡ ﻭﺟﻮﺩﻫﺎ ﺍﻵﻥ ﺖ ﺍ ِﻹﻋﺴﺎ ﺭ ﻭ ﺣﹶﻠ ﹶﻔ ﻭﻻ ﺗﺮ ﻙ ﻧ ﹶﻔ ﹶﻘ ﹰﺔ ﻭﺃﺛﺒﺘ
ﻭﻓﹶﺴﺨﺖ ﹺﺑﺸﺮﻭﻃﻪ ﻭﺇﻥ ﻋﻠﻢ ﺍﳌﺎ ﹸﻝ ﻓﻼ ﺑ ﺪ ﻣﻦ ﺑﻴﻨﺔ ﹺﺑﻔﹶﺮﺍﻏﻪ ﺃﻳﻀﹰﺎ .ﺍﻧﺘﻬﻰ) .ﻓﻼ ﻓﹶﺴﺦ( ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘﻤﺪ
ﺏ )ﺇﻥ ﱂ ﻳﻨ ﹶﻘ ﻄ ﻊ ﺧﱪﻩ( ﻓﺈﹺﻥ ﺍﻧ ﹶﻘ ﹶﻄ ﻊ ﺧﱪﻩ ﻕ ﺣﻀﺮ ﺃﻭ ﻏﺎ )ﺑﺎﻣﺘﻨﺎﻉ ﹶﻏﲑﹺﻩ( ﻣﻮﺳﺮﹰﺍ ﺃﻭ ﻣﺘ ﻮﺳﻄﹰﺎ ﻣﻦ ﺍﻹِﻧﻔﺎ ﹺ
ﺴ ﺦ ﻷﻥ ﺗﻌﺬﺭ ﻭﺍ ﹺﺟﺒﻬﺎ ﺑﺎﻧﻘﻄﺎﻉ ﺧﱪﻩ ﻛﺘ ﻌ ﱠﺬ ﹺﺭﺭﹺﺑﺎ ِﻹﻋﺴﺎﺭ ،ﻛﻤﺎ ﺟ ﺰ ﻡ ﺑﻪ ﺿ ﺮ ﺟﺎ ﺯ ﳍﺎ ﺍﻟ ﹶﻔ ﻭﻻ ﻣﺎ ﹶﻝ ﹶﻟ ﻪ ﺣﺎ
ﺐ ﺗﻌﺬﱠﺭ ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ ،ﻭﺧﺎﹶﻟﻔﹶﻪ ﺗﻠﻤﻴﺬﻩ ﺷﻴﺨﻨﺎ .ﻭﺍﺧﺘﺎ ﺭ ﺟ ﻤ ﻊ ﻛﺜﲑﻭﻥ ﻣﻦ ﳏﻘﱢﻘﻲ ﺍﳌﺘﺄﺧﺮﻳ ﻦ ﰲ ﻏﺎﺋ ﹺ
ﺴﺦ ،ﻭﻗﻮﺍﻩ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ،ﻭﻗﺎﻝ ﰲ ﻓﺘﺎﻭﻳﻪ :ﺇﺫﺍ ﺗﻌﺬﺭﺕ ﺍﻟﻨﻔﻘﺔ ﻟﻌﺪﻡ ﻣﺎﻝ ﺣﺎﺿﺮ ﻣﻊ ﺗﺤﺼﻴﻞ ﺍﻟﻨﻔﻘﺔ ﻣﻨﻪ ﺍﻟ ﹶﻔ
ﻑ ﻭﻟﻜﻦ ﺿﻌﻪ ﺃﻭ ﻋ ﹺﺮ
ﻑ ﻣ ﻮ
ﺏ ﺣﻜﻤﻲ ﻭﻏﲑ ﻩ ﻟﻜﻮﹺﻧ ﻪ ﹶﻟ ﻢ ﻳ ﻌ ﹺﺮ ﺚ ﻫ ﻮ ﺑﻜﺘﺎ ﹴ ﻋﺪﻡ ﺇﻣﻜﺎ ﻥ ﺃ ﺧﺬﻫﺎ ﻣﻨﻪ ﺣﻴ ﹸ
ﺴ ﺦ ﺑﺎﳊﺎ ﻛ ﹺﻢ ﻭﺍﻹِﻓﺘﺎ ِﺀ ﺑﺎﻟﻔﹶﺴ ﹺﺦ ﻫ ﻮ ﻑ ﻓﻠﻬﺎ ﺍﻟ ﹶﻔ ﻑ ﺣﺎﹶﻟ ﻪ ﰲ ﺍﻟﻴﺴﺎ ﹺﺭ ﻭﺍ ِﻹﻋﺴﺎ ﹺﺭ ﺃﻭ ﱂ ﻳﻌﺮ ﺕ ﻣﻄﺎﹶﻟﺒﺘ ﻪ ﻋ ﹺﺮ
ﺗﻌ ﱠﺬ ﺭ
ﺡ ﺍﻟﻜﺒﲑﹺ ،ﻭﻗﺎ ﹶﻝ ﰲ ﺁﺧﺮ ﻩ ﻭﺃ ﹾﻓﺘﻰ ﲟﺎ ﻗﺎﻟﹶﻪ ﺟ ﻤ ﻊ ﻣ ﻦ ﻣﺘﺄﺧﺮﻱ
ﺍﻟﺼﺤﻴﺢ .ﺍﻧﺘﻬﻰ ﻭﻧﻘ ﹶﻞ ﺷﻴﺨﻨﺎ ﻛﻼﻣ ﻪ ﰲ ﺍﻟﺸﺮ ﹺ
191
ﻸﺋﻤﺔ ﺍﳌﹸﺤﻘﱢﻘﲔ ،ﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﹸﻦ ﻼﻣﺔ ﺍﶈﻘﱢﻖ ﺍﻟﻄﻨﺒﺪﺍﻭﻱ ﰲ ﻓﺘﺎﻭﻳﻪ ،ﻭﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ ،ﺗﺒﻌﹰﺎ ﻟ َ ﺍﻟﻴﻤﻦ .ﻭﻗﺎﻝ ﺍﻟﻌ ﱠ
ﺐ ﺧﻼﹶﻓ ﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓﻲ ﺴ ﺦ ﻭﺇﻥ ﻛﺎﻥ ﻇﺎ ﻫ ﺮ ﺍﳌﺬ ﻫ ﹺ
ﻟﻪ ﻣﺎﻝ ،ﻛﻤﺎ ﺳﺒﻖ ،ﳍﺎ ﺍﻟ ﹶﻔ
ﺝ{ ﻭﻟﻘﹶﻮﻟ ﻪ" :ﺑﻌﺜﺖ ﺑﺎﳊﻨﻴﻔﻴﺔ ﺍﻟﺴﻤﺤﺔ" ﻭﻷﻥ ﻣﺪﺍ ﺭ ﺍﻟﻔﺴ ﹺﺦ ﻋﻠﻰ ﺍﻹِﺿﺮﺍﺭ ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺪﻳ ﹺﻦ ﻣ ﻦ ﺣﺮ
ﺴ ﹺﺦ ﻫ ﻮ ﺗﻀﺮﺭ ﺍﻟﻀﺮﺭ ﻣﻮﺟﻮﺩ ﻓﻴﻬﺎ ﺇﺫﺍ ﱂ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨﻔﻘﺔ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﹰﺍ .ﺇﺫ ﺳ ﺮ ﺍﻟ ﹶﻔ
ﺍﳌﺮﺃﺓ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ،ﻻﺳﻴﻤﺎ ﻣﻊ ﺇﻋﺴﺎﺭﹺﻫﺎ ﻓﻴﻜﻮﻥ ﺗﻌﺬﺭ ﻭﺻﻮﳍﺎ ﺇﱃ ﺍﻟﻨﻔﻘﺔ ﺣﻜﹾﻤﻪ ﺣﻜﻢ ﺍﻹِﻋﺴﺎ ﹺﺭ.
ﺐ ﺍﻟﺬﻱ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺗﻠﻤﻴﺬﻩ ﺷﻴﺨﻨﺎ ﺧﺎﲤﺔ ﺍﶈﻘﱢﻘﲔ ﺍﺑﻦ ﺯﻳﺎﺩ ﰲ ﻓﺘﺎﻭﻳﻪ :ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﳌﹶﺬ ﻫ
ﺍﻟﺮﺍﻓﻌﻲ ﻭﺍﻟﻨﻮﻭﻱ ﻋﺪ ﻡ ﺟﻮﺍ ﹺﺯ ﺍﻟ ﹶﻔﺴﺦ ،ﻛﻤﺎ ﺳﺒﻖ ،ﻭﺍﳌﹸﺨﺘﺎ ﺭ ﺍﳉﻮﺍﺯ ،ﻭ ﺟﺰﻡ ﰲ ﹸﻓﺘﻴﺎ ﻟﻪ ﹸﺃﺧﺮﻯ ﺑﺎﳉﻮﺍﺯ ﻭ
ﺝ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﺓ ﺃﻭ ﺑﻴﻨ ﺔ ﺗﺬﻛﺮ ﺇﻋﺴﺎ ﺭ ﻩ ﺕ ﺇﻋﺴﺎ ﹺﺭ ﻩ( ﺃﻱ ﺍﻟﺰﻭ ﺴ ﺦ ﺑﺈﹺﻋﺴﺎ ﹴﺭ ﺑﻨ ﹶﻔ ﹶﻘ ﺔ ﻭﳓﻮﹺﻫﺎ ﺃ ﻭ ﲟﻬ ﹴﺮ )ﻗﺒ ﹶﻞ ﺛﺒﻮ )ﻻ( ﹶﻓ
ﺏ ﺣﺎﻟﺘﻪ ﺍﻵﻥﹶ ،ﻭﻻ ﺗﻜﻔﻲ ﺑﻴﻨﺔ ﺫﻛﺮﺕ ﺃﻧﻪ ﻏﺎﺏ ﻣﻌﺴﺮﹰﺍ .ﻭﳚﻮﺯ ﻟﻠﺒﻴﻨ ﺔ ﺍﻋﺘﻤﺎ ﺩ ﰲ ﺍﻟﺸﻬﺎﺩ ﺓ ﻋﻠﻰ ﺍ ﺳﺘﺼﺤﺎ ﹺ
ﺖ ﺴﺘﻨﺪﻩ ﺑ ﹸﻄﹶﻠ ﺡ ﲟ
ﺻ ﺮ ﺴ ﺮ ﺍﻵﻥ ،ﻓﻠﻮ ﻚ ﹶﺃﻧ ﻪ ﻣ ﻌ ِ
ﺏ ﻋﻠﹶﻴﻬﺎ ﻣ ﻦ ﺇﻋﺴﺎ ﹴﺭ ﺃﻭ ﻳﺴﺎﺭﹴ ،ﻭﻻ ﺗﺴﹶﺌ ﹸﻞ ﻣﻦ ﺃﻳ ﻦ ﹶﻟ ﺍﻟﱵ ﻏﺎ
ﺐ ﺴ ﺤ ﻚ ﻭﻻ ﻳ ﺽ( ﺃ ﻭ ﻣﺤ ﹶﻜ ﹴﻢ ﻓﻼ ﺑ ﺪ ﻣﻦ ﺍﻟﺮﻓ ﹺﻊ ﺇﻟﻴ ﻪ ﻓﻼ ﻳﻨﻔ ﹸﺬ ﻇﺎﻫﺮﹰﺍ ﻭﻻ ﺑﺎﻃﻨﹰﺎ ﻗﺒﻞ ﺫﻟ ﺍﻟﺸﻬﺎ ﺩ ﹸﺓ ) ﻋﻨ ﺪ ﻗﺎ ﹴ
ﺕ ﻋﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ. ﺠ ﺰ ﺤﻠﱢﻬﺎ ﺃﻭ ﻋ ﹺ ﺽ ﻭﻣﺤﻜﹶﻢ ﲟ ﺴ ﹺﺦ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻓﺈﹺﻥ ﹶﻓ ﹶﻘ ﺪ ﻗﺎ ﹴ ﻋ ﺪﺗﻬﺎ ﺇﻻ ﻣ ﻦ ﺍﻟ ﹶﻔ
ﺴ ﺦ ﺣﱴ ﺗﻌﻄﻴﲏ ﻣﺎ ﹰﻻ ﺍﺳﺘﻘﻠﱠﺖ ﺑﺎﻟﻔﹶﺴ ﹺﺦ ﻟﻠﻀﺮﻭ ﺭ ﺓ ﻭﻳﻨ ﱠﻔ ﹸﺬ ﻇﺎﻫﺮﹰﺍ ﻭﻛﺬﺍ ﺑﺎﻃﻨﺎﹰ ،ﻛﻤﺎ ﻫﻮ ﻛﺄﻥ ﻗﺎﻝ ﻻ ﹶﺃ ﹾﻓ
ﺴﺘ ﹾﻠ ﺰ ﹴﻡ ﻟﻠﻨﻔﻮﺫ ﺑﺎﻃﻨﹰﺎ ﰒ ﺭﺃﻳﺖ ﲏ ﻋﻠﻰ ﺃﺻﻞ ﺻﺤﻴﺢ ﻭﻫﻮ ﻣ ﺴ ﺦ ﻣﺒ ﻇﺎﻫﺮ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﹸﻗﻴ ﺪ ﺑﺎﻷ ﻭ ﹺﻝ ﻷﻥ ﺍﻟ ﹶﻔ
ﺠﺰﺕ ﺍﳌﺮﺃﹶﺓ ﻋﻦ ﺑﻴﻨﺔ ﺍ ِﻹﻋﺴﺎﺭ ﺟﺎ ﺯ ﻏ ﲑ ﻭﺍﺣ ﺪ ﺟﺰﻣﻮﺍ ﺑﺬﻟﻚ .ﺍﻧﺘﻬﻰ .ﻭﰲ ﻓﺘﺎﻭﻱ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺯﻳﺎﺩ :ﻟﻮ ﻋ
ﺕ ﳍﺎ ﺍ ِﻹ ﺳﺘﻘﹾﻼ ﹸﻝ ﺑﺎﻟ ﹶﻔﺴﺦ .ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻄﻴﺔ ﺍﳌﻜ ﻲ ﰲ ﻓﺘﺎﻭﻳﻪ :ﺇﺫﺍ ﺗﻌﺬﺭ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺗﻌﺬﺭ ﺍﻹِﺛﺒﺎ
ﺏ ﻋﻨ ﺪ ﻩ ﻟ ﹶﻔﻘﹾﺪ ﺍﻟﺸﻬﻮ ﺩ ﺃﻭ ﻏﻴﺒﺘ ﹺﻬ ﻢ ﻓﻠﻬﺎ ﺃﻥ ﺗﺸﻬﺪ ﺑﺎﻟ ﹶﻔﺴﺦ ،ﻭﺗﻔﺴ ﺦ ﹺﺑﻨ ﹾﻔﺴِﻬﺎ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺮﺗﻬ ﹺﻦ ﺇﺫﺍ ﻏﺎ
ﺕ ﺍﻟﺮﻫ ﹺﻦ ﻋﻨ ﺪ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻟﻪ ﺑﻴ ﻊ ﺍﻟﺮﻫ ﹺﻦ ﺩﻭ ﹶﻥ ﻣﺮﺍﺟﻌﺔ ﻗﺎﺽﹴ ،ﺑﻞ ﻫﺬﺍ ﺃﻫﻢ .ﻭﺃﻫ ﻢ ﺍﻟﺮﺍﻫ ﻦ ﻭﺗﻌ ﱠﺬ ﺭ ﺇﺛﹾﺒﺎ
ﺏ ﻋﻨﻬﺎ ﻭﻫﻲ ﻓﻴﻪ ﻭﻋﺪﻡ ﺴ ﹶﻜ ﹺﻦ ﺍﻟﺬﻱ ﻏﺎ ﻭﻗﻮﻋﹰﺎ .ﺍﻩ) .ﻑ( ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﺷﺮﻭﻁ ﺍﻟﻔﹶﺴ ﹺﺦ ﻣﻦ ﻣﻼ ﺯ ﻣﺘﻬﺎ ﺍ ﹶﳌ
ﺖ ﺍ ِﻹﻋﺴﺎ ﺭ ﺑﹺﻨﺤ ﹺﻮ ﺖ ﻋﹶﻠﻴﻬﹺﻤﺎ ﻭﻋﻠﻰ ﺃﻥ ﻻ ﻣﺎ ﹶﻝ ﹶﻟ ﻪ ﺣﺎﺿﺮ ﻭﻻ ﺗﺮ ﻙ ﻧ ﹶﻔ ﹶﻘ ﹰﺔ ﻭﺃﹾﺛﺒﺘ ﺻﺪﻭ ﹺﺭ ﻧﺸﻮ ﹴﺯ ﻣﻨﻬﺎ ﻭ ﺣﹶﻠ ﹶﻔ
ﺍﻟﻨﻔﻘ ﺔ ﻋﻠﻰ ﺍ ﹸﳌ ﻌﺘ ﻤ ﺪ ﺃﻭ ﺗ ﻌﺬﱠﺭ ﲢﹾﺼﻴﻠﻬﺎ ﻋﻠﻰ ﺍﳌﺨﺘﺎﺭ )ﳝﻬﻞ( ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﳌﹸﺤﻜﻢ ﻭﺟﻮﺑﹰﺎ )ﺛﻼﺛﺔ( ﻣﻦ ﺍﻷﻳﺎﻡ
ﺴ ﹴﺦ ﻟ ﻐ ﹺﲑ ﺇﻋﺴﺎ ﹺﺭ ﻩ ﹺﺑ ﻤ ﻬ ﹴﺮ
ﺝ ﺣﺼﻮ ﹸﻝ ﺷﻲ ٍﺀ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻴﺘﺤﻘﱠﻖ ﺇﻋﺴﺎ ﺭ ﻩ ﰲ ﹶﻓ ﺝ ﻭﱂ ﻳ ﺮ ﻭﺇﻥ ﱂ ﻳﺴﺘ ﻤ ﹺﻬ ﹾﻠ ﻪ ﺍﻟﺰﻭ
ﺙ ﹺﺑﻠﹶﻴﺎﻟﻴﻬﺎ ﻓﹺﺈﻧﻪ ﻋﻠﻰ ﺍﻟﻔﹶﻮﺭﹺ ،ﻭﺃﻓﹾﱴ ﺷﻴﺨﻨﺎ ﺃﻧﻪ ﻻ ﺇﻣﻬﺎ ﹶﻝ ﰲ ﻓﹶﺴﺦ ﻧﹺﻜﺎﺡ ﺍﻟﻐﺎﺋﺐ) ،ﰒ( ﺑ ﻌ ﺪ ﺇﻣﻬﺎ ﹺﻝ ﺍﻟﺜﱠﻼ
ﺴ ﺦ ﻫﻮ( ﺃﻱ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﳌﹸﺤﻜﹶﻢ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺍﺑﻊ ،ﳋﱪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺮﺟﻞ ﻻ ﳚﺪ ﺷﻴﺌﹰﺎ ﻳﻨﻔﻖ )ﻳ ﹾﻔ
ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻗﹶﻀﻰ ﺑﻪ ﻋﻤﺮ ﻭﻋﻠ ﻲ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ
ﺐ ﻓﻌﺎﺩ ﻭﺍﺩﻋﻰ ﺃ ﱠﻥ ﹶﻟ ﻪ ﻣﺎ ﹰﻻ ﺖ ﺑﺎﳊﺎﻛﻢ ﻋﻠﻰ ﻏﺎﺋ ﹴ ﺨ ﻋﻨﻪ :ﻭﻻ ﺃﻋﻠ ﻢ ﺃﺣﺪﹰﺍ ﻣ ﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺧﺎﻟﻔﻬﻢ .ﻭﻟﹶ ﻮ ﻓﹶﺴ
ﻑ ﳓﻮ
ﺖ ﺃﻧﻬﺎ ﺗﻌﻠﻤﻪ ﻭﻳﺴﻬﻞ ﻋﻠﻴﻬﺎ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﻨﻔﻘﺔ ﻣﻨﻪ ﲞﻼ
ﺑﺎﻟﺒﻠﺪ ﱂ ﻳﺒﻄﹸﻞ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ،ﺇﻻ ﺇﻥ ﹶﺛﺒ
192
ﺡ ﻓﻠﻮ
ﺖ ﺍﻟﻨﻜﺎ
ﺨ
ﺴ ﺦ )ﻫﻲ ﺑﺈﹺﺫﻧﻪ( ﺃﻱ ﺍﻟﻘﺎﺿﻲ ﺑﻠﻔﻆ ﻓﹶﺴ
ﺽ ﻻ ﻳﺘﻴﺴﺮ ﺑﻴ ﻌ ﻪ ﻓﺈﹺﻧﻪ ﻛﺎﻟﻌﺪﻡ )ﺃﻭ( ﺗ ﹾﻔ ﻋﻘﺎ ﹴﺭ ﻭﻋ ﺮ ﹴ
ﺳﻠﻢ ﻧ ﹶﻔﻘﹶﺔ ﺍﻟﺮﺍﺑﻊ ﻓﻼ ﺗ ﹾﻔﺴ ﺦ ﲟﺎ ﻣﻀﻰ ﻷﻧﻪ ﺻﺎ ﺭ ﺩﻳﻨﹰﺎ .ﻭﻟﻮ ﺃﻋﺴﺮ ﺑﻌﺪ ﺃﻥ ﺳﻠﻢ ﻧﻔﻘﺔ ﺍﻟﺮﺍﺑﻊ ﺑﻨﻔﻘ ﺔ ﺍﳋﺎﻣﺲ
ﺖ ﻋﻠﻰ ﺍﳌﺪﺓ ﻭﱂ ﺗﺴﺘﺄﻧﻔﻬﺎ .ﻭﻇﺎﻫﺮ ﻗﻮﳍﻢ ﺃﻢ ﻟﻮ ﺃﻋﺴﺮ ﺑﻨﻔﻘﺔ ﺍﻟﺴﺎﺩﺱ ﺍﺳﺘﺄﻧﻔﺘﻬﺎ ﻭﻫﻮ ﳏﺘﻤﻞ ،ﻭﳛﺘﻤﻞ ﺑﻨ
ﺃﻧﻪ ﺇﻥ ﲣﻠﻠﺖ ﺛﻼﺛﺔ ﻭﺟﺐ ﺍﻻﺳﺘﺌﻨﺎﻑ ،ﺃﻭ ﺃﻗﻞ ﻓﻼ ﻛﻤﺎ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﻭﻟﻮ ﺗﱪﻉ ﺭﺟﻞ ﺑﻨﻔﻘﺘﻬﺎ ﱂ ﻳﻠﺰﻣﻬﺎ
ﺴ ﺦ.
ﺍﻟﻘﺒﻮﻝ ﺑ ﹾﻞ ﳍﹶﺎ ﺍﻟ ﹶﻔ
ﺝ ﺎﺭﹰﺍ ﻗﹶﻬﺮﹰﺍ ﻋﻠﻴﻪ ﻟﺴﺆﺍ ﹺﻝ ﻧﻔﻘ ﺔ ﺃﻭ ﺍﻛﹾﺘﺴﺎﺑﹺﻬﺎ ﻭﺇﻥ ]ﻓﺮﻉ[ :ﳍﹶﺎ ﰲ ﻣﺪﺓ ﺍﻹِﻣﻬﺎ ﹺﻝ ﻭﺍﻟﺮﺿﺎ ﹺﺑﺈﹺﻋﺴﺎﺭﹺﻩ ﺍﳋﺮﻭ ﹺ
ﺴ ﻪ ﳍﺎ ﺇﳕﺎ ﻫﻮ ﰲ ﻣﻘﺎﺑﻠﺔ ﺇﻧﻔﺎﻗ ﻪ ﻋﻠﻴﻬﺎ، ﺴﺒﻬﺎ ﰲ ﺑﻴﺘﻬﺎ ﻭﹶﻟﻴﺲ ﻟﻪ ﻣﻨﻌﻬﺎ ﻷﻥ ﺣﺒ ﻛﺎﻥ ﳍﺎ ﻣﺎ ﹲﻝ ﻭﺃ ﻣ ﹶﻜ ﻦ ﹶﻛ
ﺖ ﺍﻹِﻳﻮﺍ ِﺀ ﺩﻭ ﹶﻥ ﺍﻟﻌﻤﻞﹺ ،ﻭﳍﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺘ ﻤﺘﻊ ﺎ ﻧﻬﺎﺭﹰﺍ ﻭﻛﺬﻟﻚ ﻼ ﻷﻧﻪ ﻭﻗ ﺴ ﹶﻜﻨﹺﻬﺎ ﻟﻴ ﹰ ﻉ ﺇﱃ ﻣ ﻭﻋﻠﻴﻬﺎ ﺭﺟﻮ
ﻂ ﻧ ﹶﻔ ﹶﻘﺘﻬﺎ ﻋﻦ ﺫ ﻣﺘﻪ ﻣﺪﺓ ﺍ ﹶﳌﻨ ﹺﻊ ﰲ ﺍﻟﻠﱠﻴﻞ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻗﻴﺎﺳﻪ ﺃﻧﻪ ﻻ ﻧﻔﻘﺔ ﳍﺎ ﺯﻣ ﻦ ﺧﺮﻭﺟﻬﺎ ﺴ ﹸﻘ ﹸ ﻼ ﻟﻜﻦ ﺗ ﻟﻴ ﹰ
ﻟﻠﻜﹶﺴﺐ ﺍﻩ.
ﺴ ﺦ ﺑﻪ ﻋﻨ ﺪ ﺭﹺﺿﺎﻫﺎ ﺴ ﹺﺦ ﺑﻐﲑﻩ ﻭﻻ ﺍﻟ ﹶﻔ ﺲ ﻟﻪ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟ ﹶﻔ ﺴﻴﺪ ﺃ ﻣ ﺔ ﻭﹶﻟﻴ ﺴ ﺦ ﰲ ﹶﻏﻴ ﹺﺮ ﻣ ﻬ ﹴﺮ ﻟ ]ﻓﺮﻉ[ :ﻻ ﻓﹶ
ﺻ ﹺﻞ ﳍﺎ ﺑﻞ ﻟ ﻪ ﺇﳉﺎﺅﻫﺎ ﺇﻟﻴ ﻪ ﹺﺑﹶﺄ ﹾﻥ ﻻ ﻳﻨ ﻔ ﻖ ﻋﹶﻠﻴﻬﺎ ﻭﻳﻘﻮﻝ ﻟﹶﻬﺎ ﺑﹺﺈﻋﺴﺎ ﹺﺭﻩ ﺃﻭ ﻋﺪ ﹺﻡ ﺗﻜﻠﻴﻔﻬﺎ ﻷﻥ ﺍﻟﻨﻔﻘ ﹶﺔ ﰲ ﺍﻷ
ﺴ ﺦ ﳍﹶﺎ ﻭﻻ ﹶﻟ ﻪ ﺇﺫ ﻣﻮ ْﺀﻧﺘﻬﺎ ﺨ ﺪ ﻣ ﻪ ﻓﻼ ﹶﻓ
ﺴﺨﻲ ﺃﻭ ﺟﻮﻋﻲ ﺩﻓﻌﹰﺎ ﻟﻠﻀﺮ ﹺﺭ ﻋﻨﻪ ،ﻭﻟﻮ ﺯﻭﺝ ﹶﺃ ﻣﺘ ﻪ ﹺﺑ ﻌﺒ ﺪ ﻩ ﻭﺍﺳﺘ ﹺﺇ ﹾﻓ
ﺴﺘ ﻮﻟﹶﺪ ﺓ ﻋﻦ ﻧﻔﻘﺘﻬﺎ ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ :ﹸﺃ ﺟ ﱪ ﻋﻠﻰ ﻋﺘﻘﻬﺎ ﺃﻭ ﺗﺰﻭﳚﻬﺎ. ﻋﻠﹶﻴﻪ ،ﻭﻟﻮ ﹶﺃ ﻋﺴﺮ ﺳﻴﺪ ﺍ ﹸﳌ
ﺐ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺴ ﺦ ﻭﻣﺬﹶﻫ ﹺ ﲔ ﻓﻈﺎ ﻫ ﺮ ﻛﻼﻣﻬﻢ ﺃﻧﻪ ﻻ ﹶﻓ ﺝ ﻗﺒ ﹶﻞ ﺍﻟﺘﻤﻜ ﹺ ]ﻓﺎﺋﺪﺓ[ :ﻟﻮ ﻓﹶﻘ ﺪ ﺍﻟﺰﻭ
ﺖ ﺍ ﹸﳌﺪ ﹸﺓ ﻭﻫﻲ ﻋﻨ ﺪ ﻩ ﺷﻬﺮ ﻟﻠﺘﻔﺤﺺ ﻋﻨ ﻪ ﹸﺛ ﻢ ﻳﺠﻮ ﺯ ﺿ ﹺﺮﺑ ﻕ ﺑﲔ ﺍ ﹸﳌﻤ ﱢﻜﻨ ﺔ ﻭ ﹶﻏﻴﺮﹺﻫﺎ ﺇﺫﺍ ﺗﻌﺬﱠﺭﺕ ﺍﻟﻨﻔﻘﺔ ﻭ ﹶﻓ ﺮ
ﺴ ﺦ.
ﺍﻟ ﹶﻔ
ﺕ ﳑﻮﻧﺔ ﻳﻮﻣﻪ ﻀ ﹶﻞ ﻋ ﻦ ﻗﻮﺗ ﻪ ﻭﻗﻮ ﺐ ﻳﻠﻴ ﻖ ﺑ ﻪ ﲟﺎ ﹶﻓ ﺴ ﹴ ﺐ ﻋﻠﻰ ﻣﻮ ﺳ ﹴﺮ ﺫﻛ ﺮ ﺃﻭ ﺃﻧﺜﻰ ﻭﹶﻟ ﻮ ﺑ ﹶﻜ ]ﺗﺘﻤﺔ[ :ﻳﺠ
ﻉﺻ ﹴﻞ ﻭﹺﺇ ﹾﻥ ﻋﻼ ﺫ ﹶﻛ ﺮ ﺃﹶﻭ ﺃﹸﻧﺜﻰ ﻭﻓﺮ ﺴ ﻮ ﺓ ﻣ ﻊ ﺃﺩﻡ ﻭﺩﻭﺍ ٍﺀ َﻷ ﻀ ﹾﻞ ﻋ ﻦ ﺩﻳﻨﻪ ﻛﻔﺎﻳ ﺔ ﻧﻔ ﹶﻘ ﺔ ﻭ ﻛ ﻭﹶﻟﻴﹶﻠﺘﻪ ﻭﺇ ﹾﻥ ﹾﱂ ﻳ ﹾﻔ
ﻚ ﺇﺫﺍ ﹶﻟ ﻢ ﻳﻤﻠﹸﻜﺎﻫﺎ ﻭﹺﺇ ﹾﻥ ﺍ ﺧﺘﹶﻠﻔﹶﺎ ﺩﻳﻨﹰﺎ ﻻ ﹺﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﹶﺃ ﺣﺪﳘﺎ ﺣﺮﺑﹺﻴﹰﺎ ﺃ ﻭ ﻣ ﺮﺗﺪﹰﺍ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﰲ ﻭﹺﺇ ﹾﻥ ﻧﺰﻝ .ﻛﹶﺬﹶﻟ
ﺡ ﺍ ﳌﻨﻬﺎﺝﹺ ،ﻭﻻ ﺇﹺﻥ ﺤﺼﻨﹰﺎ ﺃ ﻭ ﺗﺎﺭﹺﻛﹰﺎ ﻟﻠﺼﻼﺓ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﻗﺎﻟﻪ ﰲ ﺷﺮ ﹺ ﺷﺮﺡ ﺍ ِﻹ ﺭﺷﺎ ﺩ :ﻭﻻ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺯﺍﻧﹺﻴﹰﺎ ﻣ
ﻂ ﻧ ﹶﻔ ﹶﻘﺘﻬﺎ ﺑﹺﺎﻟ ﻌ ﹾﻘﺪ ،ﻭﻓﻴ ﻪ
ﺴ ﹸﻘ ﹸ
ﺖ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﹶﻟ ﻜ ﻦ ﺗ ﺑﻠ ﹶﻎ ﻓﺮﻉ ﻭﺗﺮ ﻙ ﻛﺴﺒﹰﺎ ﻻﺋﻘﹰﺎ ﻭﻻ ﺃﹶﹶﺛ ﺮ ﻟ ﹸﻘ ﺪ ﺭ ﺓ ﺃ ﹴﻡ ﺃ ﻭ ﹺﺑﻨ
ﺐ ﺑﺎﻟﺘ ﻤ ﻜﲔﹺ ،ﻛﻤﺎ ﻣﺮ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟ ﺰﻭﺝ ﻣ ﻌﺴِﺮﹰﺍ ﻣﺎ ﱂ ﺗﻔﺴﺦ ﻭﻻ ﺠ ﺝ ﺇﻧﻤﺎ ﺗ ﹺ ﻧ ﹶﻈﺮَ ،ﻷ ﱠﻥ ﻧ ﹶﻔ ﹶﻘﺘﻬﺎ ﻋﻠﻰ ﺍﻟ ﺰ ﻭ ﹺ
ﺻ ﺪ ﺭ ﻣﻨﻪ ﻻ ﺑﹺﺈﺫ ﻥ ﻣﻨﻪ ﻭﻟﻮ ﺽ ﻟﻐﻴﺒﺔ ﻣﻨﻔﻖ ﺃﻭ ﻣﻨ ﹴﻊ ﺗﺼ ﲑ ﻣﺆﻥ ﺍﻟﻘﺮﻳﺐ ﺑﻔﻮﺗﻬﺎ ﺩﻳﻨﹰﺎ ﻋﻠﻴﻪ ﺇﻻ ﺑﺎﻗﺘﺮﺍﺽ ﻗﺎ ﹴ
ﺽ.
ﺴﺘﺤﻖ ﻭﻟﻮ ﹺﺑ ﻐﻴ ﹺﺮ ﺇﹺﺫﻥ ﻗﺎ ﹴ ﻕ ﺃﺧﺬﹶﻫﺎ ﺍﳌ ﺝ ﺃﻭ ﺍﻟﻘﹶﺮﻳﺐ ﺍﻹِﻧﻔﺎ ﻣﻨ ﹺﻊ ﺍﻟﺰﻭ ﹺ
ﻉ ﻓﻌﻠﻰ ﺍﻟﻔﺮﻉ ﺏ ﻭﺃ ﻡ ﻓﻨﻔﻘﺘﻪ ﻋﻠﻰ ﺃﺏﹴ ،ﻭﻗﻴﻞ ﻫﻲ ﻋﻠﻴﻬﻤﺎ ﻟﺒﺎﻟﻎ ،ﻭﻣﻦ ﻟﻪ ﺃﺻ ﹲﻞ ﻭﻓﺮ ]ﻓﺮﻉ[ :ﻣﻦ ﹶﻟ ﻪ ﺃ
ﻉ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﻔﺎﻳﺘﻬﻢ ﻗﺪﻡ ﻧﻔﺴﻪ ﰒ ﺯﻭﺟﺘ ﻪ ﻭﹺﺇ ﹾﻥ ﺗﻌﺪﺩﺕ،
ﻭﺇﻥ ﻧﺰﻝ ،ﺃﻭ ﻟﻪ ﳏﺘﺎﺟﻮ ﹶﻥ ﻣ ﻦ ﺃﺻﻮ ﹴﻝ ﻭﻓﺮﻭ ﹴ
193
ﺏ ﹸﺛ ﻢ ﺍﻟ ﻮﹶﻟ ﺪ
ﺏ ﻭﹸﺃ ﻡ ﻭﺍﺑ ﻦ ﹶﻗﺪﻡ ﺍ ِﻹﺑ ﻦ ﺍﻟﺼﻐﲑ ﹸﺛ ﻢ ﺍﻷُﻡ ﹸﺛ ﻢ ﺍ َﻷ ﺏ .ﻧ ﻌﻢ ،ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﺃ ﺏ ﻓﹶﺎ َﻷ ﹾﻗ ﺮ
ﹸﺛ ﻢ ﺍ َﻷ ﹾﻗ ﺮ
ﱭ ﺃﻭﻝ ﺍﻟﻮﹺﻻﺩﺓ ﻭ ﻣ ﺪﺗﻪ ﻳﺴﲑﺓ ،ﻭﻗﻴ ﹶﻞ ﻳﻘﺪﺭ ﺑﹺﺜﻼﹶﺛ ﺔ ﺃﻳﺎ ﹴﻡ ﻉ ﻭﹶﻟﺪﻫﺎ ﺍﻟﻠﺒ ﹾﺄ ﻭ ﻫ ﻮ ﺍﻟﻠ ﺐ ﻋﻠﻰ ﺃ ﻡ ﹺﺇ ﺭﺿﺎ ﺍﻟﻜﹶﺒ ﲑ .ﻭﻳﺠ
ﺐ ﺍ ُﻷ ﺟ ﺮ ﺓ
ﺕ ﻭﻟﹶﻬﺎ ﹶﻃﹶﻠ ﺐ ﹺﺇ ﺭﺿﺎﻋﻪ ﻋﻠﻰ ﻣ ﻦ ﻭ ﹺﺟ ﺪ
ﻭﻗﻴﻞ ﺳﺒﻌﺔ .ﰒ ﺑﻌﺪﻩ ﺇﻥ ﱂ ﺗﻮﺟﺪ ﺇﻻ ﻫﻲ ﺃﻭ ﺃ ﺟﻨﹺﺒﻴﺔ ﻭ ﺟ
ﺠﺒﺮ ﺍﻷُﻡ ﺧﻠﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﰲ ﻧﻜﺎﺡ ﺃﺑﻴﻪ ،ﻓﺈﹺﻥ ﺭ ﻏﺒﺖ ﰲ ﺇﺭﺿﺎﻋﻪ ﳑﻦ ﺗ ﹾﻠ ﺰ ﻣ ﻪ ﻣﻮ ْﺀﻧﺘﻪ ،ﻭﺇ ﹾﻥ ﻭ ﹺﺟ ﺪﺗﺎ ﹶﻟ ﻢ ﺗ
ﻉ ﻭﻟﺪﻫﺎ ﺣﻴﺚ ﻻ ﻕ ﺃﹸﺟﺮ ﹶﺓ ﺍﳌﺜﻞ ،ﻭﻋﻠﻰ ﺃﺏ ﺃﺟﺮﺓ ﻣﺜﻞ ﻷﻡ ِﻹﺭﺿﺎ ﹺ ﺖ ﻓﹶﻮ ﻓﻠﻴﺲ ﻷَﺑﻴﻪ ﻣﻨﻌﻬﺎ ﺇﻻ ﺇﻥ ﹶﻃﹶﻠﺒ
ﻣﺘﱪﻉ ﺑﺎﻟﺮﺿﺎﻉ ،ﻭﻛﻤﺘﱪﻉ ﺭﺍﺽ ﲟﺎ ﺭﺿﻴﺖ.
ﺝ ﺑﺂﺧﺮ، ﺴﺘ ﻘ ﱡﻞ ﺇﱃ ﺍﻟﺘﻤﻴﻴ ﹺﺰ ﹸﺃ ﻡ ﱂ ﺗﺘﺰ ﻭ
)ﻓﺼﻞ( :ﺍﳊﻀﺎﻧﺔ .ﻭﺍ َﻷﻭﱃ ﺑﹺﺎﳊﻀﺎﻧﺔ ﻭﻫ ﻲ ﺗﺮﺑﻴ ﹸﺔ ﻣ ﻦ ﻻ ﻳ
ﻕ ﹶﺃﺑﻮﺍ ﻩ ﻣ ﻦﺥ ﹶﻓ ﻌﻤﺔ ﻭﺍﳌﻤﻴﺰ ﺇﻥ ﺍ ﹾﻓﺘ ﺮ ﺖﺃﹴ ﺖ ﹶﻓﹺﺒﻨ
ﺖ ﺃﹸﺧ ﺖ ﹶﻓﺨﺎﹶﻟ ﹲﺔ ﹶﻓﹺﺒﻨ
ﺏ ﹶﻓﹶﺄﻣﻬﺎﺗﻪ ﹶﻓﹸﺄ ﺧ ﹶﻓﹸﺄﻣﻬﺎﺗﻬﺎ ﻭﹺﺇ ﹾﻥ ﻋﹶﻠﺖ ،ﹶﻓﹶﺄ
ﺏ ﺍ ﺧﺘ ﲑ ﻣﻨ ﻊ ﺍ ُﻷﻧﺜﻰ ﻻ ﺍﻟﺬﻛﺮ ﺯﻳﺎ ﺭ ﹸﺓ ﺍ ُﻷ ﹺﻡ ﻭﻻ ﺗﻤﻨ ﻊ ﺍﻷُﻡ ﻋ ﻦ ﺡ ﻛﺎ ﹶﻥ ﻋﻨ ﺪ ﻣ ﻦ ﺍ ﺧﺘﺎ ﺭ ﻩ ﻣﻨ ﻬﻤﺎ ﻭ َﻷ ﹴ ﺍﻟﻨﻜﺎ ﹺ
ﺿ ﻲ ﻭﺇﻻ ﹶﻓ ﻌﻨﺪﻫﺎ ﻭﺇﻥ ﺍﺧﺘﺎﺭﻫﺎ ﺫ ﹶﻛ ﺮ ﻓﻌﻨﺪﻫﺎ ﺯﹺﻳﺎ ﺭﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ﻭﺍﻷُﻡ ﺃﻭﱃ ﺑﺘﻤﺮﹺﻳﻀﻬﻤﺎ ﻋﻨﺪ ﺍﻷَﺏ ﺇﻥﹾ ﺭ
ﺏ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ﻭﻻ ﻳﻄﻠﺐ ﺇﺣﻀﺎﺭﻫﺎ ﻋﻨﺪﻩ ﻼ ﻭﻋﻨﺪ ﻩ ﻧﻬﺎﺭﹰﺍ ﺃﻭ ﺍﺧﺘﺎ ﺭﺗﻬﺎ ﺃﻧﺜﻰ ﻓﻌﻨﺪﻫﺎ ﺃﺑﺪﹰﺍ ﻭﻳ ﺰ ﻭﺭﻫﺎ ﺍﻷ ﻟﻴ ﹰ
ﺲ َﻷ ﺣ ﺪﻫﻤﺎ ﹶﻓ ﹾﻄﻤ ﻪ ﹶﻗﺒ ﹶﻞ ﺣﻮﹶﻟﻴ ﹺﻦ ﻣ ﻦ ﻏﹶﲑ ﺭﹺﺿﺎ ﺍﻵ ﺧ ﹺﺮ ﻭﹶﻟﻬﻤﺎ ﹸﺛ ﻢ ﺇ ﹾﻥ ﱂ ﹾﳜﺘ ﺮ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ﻓﺎﻷﻡ ﺃﻭﱃ ﻭﹶﻟﻴ
ﻀﺮﻩ ،ﻭ َﻷ ﺣﺪﳘﺎ ﺑ ﻌ ﺪ ﺣﻮﹶﻟﻴﻦ ﻭﻟﹶﻬﻤﺎ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺮﺿﺎﻉ ﻋﻠﻰ ﺍﳊ ﻮﻟﹶﲔ ﺣﻴﺚ ﻻ ﹶﻓﻄﹾ ﻤ ﻪ ﹶﻗﺒﹶﻠﻬﻤﺎ ﺇﻥ ﱂ ﻳ
ﺐ ﻋﻠﻰ ﻣﺎﻝ ﻛﻔﺎﻳ ﹸﺔ ﺭﻗﻴﻘﺔ ﺇﻻ ﻣﻜﺎﺗﺒﹰﺎ ﻭﻟﻮ ﺠ ﺴ ﻦ ﻋ ﺪﻣﻬﺎ ﺇﻻ ﳊﺎﺟﺔ ﻭﻳ ﹺ ﺿ ﺮﺭ ،ﻟﻜﻦ ﺃﻓﱴ ﺍﳊﻨﺎﻃﻲ ﺑﺄﻧﻪ ﻳ
ﺲ ﺍﳌﻌﺘﺎ ﺩ ﳌﺜﻠ ﻪ ﻣ ﻦ ﺃﺭﹺﻗﺎ ِﺀ ﺍﻟﺒﻠ ﺪ ﻭﻻ ﻳﻜﻔﻲ ﺳﺎﺗﺮ ﺃﻋﻤﻰ ﺃﻭ ﺯﻣﻨﹰﺎ ﻭﻟﹶﻮ ﻏﻨﻴﹰﺎ ﺃﻭ ﺃﻛﻮ ﹰﻻ ﻧﻔﹶﻘ ﹰﺔ ﻭﻛﺴ ﻮﹲﺓ ﻣ ﻦ ﹺﺟﻨ ﹺ
ﺤ ﻘ ﲑ ﺣﻴﻨﺌ ﺬ ﻭﻋﻠﻰ ﺍﻟ ﻌ ﻮ ﺭ ﺓ ﻭﹺﺇ ﹾﻥ ﱂ ﻳﺘﺄ ﱠﺫ ﺑﻪ ،ﻧﻌﻢ ،ﺇﻥ ﺍﻋﺘﻴﺪ ﻭﻟﻮ ﺑﺒﻼﺩ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻷﻭﺟﻪ ،ﻛﻔﻰ :ﺇﹺﺫ ﻻ ﺗ
ﺐ ﺍﻟﺮﻗﻴ ﹺﻖ ﻟﺴﻴﺪ ﻩ ﻳﻨ ﻔ ﹶﻘ ﻪ ﻣﻨ ﻪ ﺇﻥ ﺷﺎﺀ ،ﻭﻳﺴﻘﻂ ﺫﻟﻚ ﺴ ﺐ ﻋﻨ ﺪ ﺍﳊﺎ ﺟﺔ ،ﻭﻛ ﺍﻟﺴﻴﺪ ﹶﺛ ﻤ ﻦ ﺩﻭﺍﺋﻪ ﻭﺃ ﺟﺮﺓ ﺍﻟﻄﹶﺒﻴ ﹺ
ﺐ. ﲟﻀﻲ ﺍﻟﺰﻣﺎ ﻥ ﻛﹶﻨﻔ ﹶﻘ ﺔ ﺍﻟﻘﹶﺮﻳ ﹺ
ﻸﻛﹾﻞ ،ﻭﻻ ﻳﺠﻮ ﺯ ﺃﻥ ﺴﻮﺓ ،ﻭﺍﻷﻓﻀﻞ ﺇﺟﻼ ﺳ ﻪ ﻣﻌﻪ ﻟ َ ﻭﻳﺴﻦ ﺃﻥ ﻳﻨﺎ ﹺﻭﻟﹶﻪ ﳑﺎ ﻳﺘﻨﻌﻢ ﹺﺑﻪ ﻣ ﻦ ﻃﹶﻌﺎ ﹴﻡ ﻭﺃﹸﺩﻡ ﻭ ﻛ
ﺴﻴﺪ ﺇﻻ ﺤﺮﻡ ﻋﻠﻴﻪ ﺇﺿﺮﺍ ﺭ ﻧ ﹾﻔﺴِﻪ ﻓﺈﹺﻥ ﺃﰉ ﺍﻟ ﺿ ﻲ .ﺇﺫ ﻳ ﻼ ﻻ ﻳﻄﻴﻘﹶﻪ ﻭﹺﺇ ﹾﻥ ﺭ ﺏ ﻋﻠﻰ ﺍﻟﺪﻭﺍ ﹺﻡ ﻋﻤ ﹰ ﻳﻜﻠﱢﻔﻪ ﻛﺎﻟﺪﻭﺍ ﹺ
ﺕ ﻓﹶﻴﺠﻮ ﺯ ﺃﻥ ﻳﻜﻠﻔﻪ ﺾ ﺍ َﻷ ﻭﻗﹶﺎ
ﺫﻟﻚ ﺑﻴﻊ ﻋﻠﻴﻪ :ﺃﻱ ﺇﻥ ﺗﻌﻴﻦ ﺍﻟﺒﻴ ﻊ ﻃﺮﻳﻘﺎﹰ ،ﻭﺇﻻ ﺃﻭ ﹺﺟ ﺮ ﻋﻠﻴﻪ .ﺃﻣﺎ ﰲ ﺑ ﻌ ﹺ
ﺻ ﻮ ﹴﻡ ﻭﺻﻼﺓ ،ﻭﻋﻠﻰ ﺖ ﺍﻟ ﹶﻘﻴﻠﻮﹶﻟ ﺔ ﻭﺍ ِﻹ ﺳﺘﻤﺘﺎﻉ ﻭﹶﻟ ﻪ ﻣﻨﻌﻪ ﻣﻦ ﻧﻔﻞ ﻼ ﺷﺎﻗﹰﺎ ﻭﻳﺘﺒ ﹺﻊ ﺍﻟﻌﺎﺩﺓ ﰲ ﺇﹺﺭﺍ ﺣﺘ ﻪ ﻭﻗ ﻋﻤ ﹰ
ﺤﺘ ﺮﻣﺔ ،ﻭﻟﻮ ﻛﻠﺒﹰﺎ ﳏﺘﺮﻣﺎﹰ ،ﻭ ﺳ ﹾﻘﻴﻬﺎ ﺇﻥ ﻟﹶﻢ ﺗﺄﹾﻟﻒ ﺍﻟ ﺮ ﻋﻲ ﻭﻳﻜﹾﻔﻬﺎ ﻭﺇﹺﻻ ﻛﹶﻔﻰ ﹺﺇ ﺭﺳﺎﻟﹶﻬﺎ ﻒ ﺩﺍﺑﺘﻪ ﺍ ﹸﳌ ﻚ ﻋﹶﻠ ﻣﺎﻟ
ﺚ ﻻ ﻣﺎﹺﻧﻊ ،ﻓﹺﺈ ﹾﻥ ﱂ ﻳ ﹾﻜﻔﻬﺎ ﺍﻟ ﺮ ﻋ ﻲ ﹶﻟ ﹺﺰﻣ ﻪ ﺍﻟﺘﻜﻤﻴﻞ ،ﻓﺈﹺﻥ ﺍﻣﺘﻨﻊ ﻣ ﻦ ﻋﻠﻔﻬﺎ ﺃﻭ ﺇﺭﺳﺎﳍﺎ ﻟﻠ ﺮﻋﻲ ﻭﺍﻟﺸﺮﺏ ﺣﻴ ﹸ
ﻚ ﻚ ﻭﺭﻗﻴ ﻖ ﻛﺪﺍﺑﺔ ﰲ ﺫﻟ ﺻﻠﹶﺢ ﻣﻦ ﺫﻟ ﹶﺃﺟﱪ ﻋﻠﻰ ﺇﺯﺍﹶﻟ ﺔ ﻣ ﹾﻠﻜﻪ ﺃﻭ ﹶﺫﺑ ﹺﺢ ﺍﳌﺄﻛﻮﻟﹶﺔ ،ﹶﻓﹺﺈ ﱠﻥ ﺃﰉ ﹶﻓﻌﻞ ﺍﳊﺎ ﻛ ﻢ ﺍ َﻷ
ﻀ ﺮ ﺎ ﻭﻻ ﺏ ﻣﺎ ﻻ ﻳ ﻚ ﺍﻟﺪﻭﺍ ﺐ ﻣﺎﻟ ﺤﻠ
ﻒ ﻏﲑ ﺍﳌﹸﺤﺘﺮﻣﺔ ،ﻭﻫ ﻲ ﺍﻟﻔﹶﻮﺍ ﺳ ﻖ ﺍﳋﹶﻤﺲ ،ﻭﻳ ﺐ ﻋﹶﻠ ﺠ ﻛﻠﱢﻪ ،ﻭﻻ ﻳ ﹺ
ﻂ ﺍﻟﻀﺮ ﹺﺭ ﲟﺎ ﻳ ﻤﻨ ﻊ ﻣﻦ ﻧ ﻤ ﻮ ﹶﺃ ﻣﺜﹶﺎﻟ ﻬﻤﺎ،
ﺿﺒ ﹸ
ﺿ ﺮ ﺃﺣﺪﳘﺎ ،ﻭﻟﻮ ﻟﻘﻠﱠﺔ ﺍﻟ ﻌﹶﻠﻒ ،ﻭﺍﻟﻈﱠﺎ ﻫ ﺮ
ﹺﺑ ﻮﹶﻟﺪﻫﺎ ،ﻭ ﺣ ﺮ ﻡ ﻣﺎ
194
ﺐ ﺍﻟﺘﺮ ﻙ ﻟﻪ ﻗﺪ ﺭ ﻣﺎ ﻳﻘﻴ ﻤ ﻪ ﺣﱴ ﻻ ﳝﻮﺕ، ﺕ ﺗﻮﻗﱠﻒ ﻓﻴﻪ ﺍﻟﺮﺍﻓﻌﻲ ،ﻓﺎﻟﻮﺍﺟ ﺤ ﹶﻔ ﹶﻈ ﻪ ﻋﻦ ﺍ ﹶﳌ ﻮ
ﻭﺿﺒﻄﹶﻪ ﻓﻴﻪ ﲟﺎ ﻳ
ﺺ ﺃﻇﹾﻔﺎ ﺭ ﻳﺪﻳﻪ ،ﻭﳚﻮﺯ ﺍﳊﻠﺐ ﺇﻥ ﻀﺮﻉ ﺷﻴﺌﺎﹰ ،ﻭﺃﻥ ﻳ ﹸﻘ ﺐ ﺑﻞ ﻳﺒﻘﹶﻰ ﰲ ﺍﻟ ﳊ ﹾﻠ ﹺ
ﺐﰲﺍ ﹶ ﺴﻦ ﺃﻥ ﻻ ﻳﺒﺎﻟ ﹶﻎ ﺍﳊﺎﻟ ﻭﻳ
ﺐ ﻋﻤﺎ ﺭ ﹸﺓ ﺩﺍﺭﹺﻩ ﺃﻭ ﻗﹶﻨﺎﺗﻪ ،ﺑﻞ ﻳ ﹾﻜﺮﻩﺠ ﺤ ﺮ ﻡ ﺍﻟﺘﻬﺮﻳﺶ ﺑﻴ ﻦ ﺍﻟﺒﻬﺎﺋﻢﹺ ﻭﻻ ﻳ ﹺ
ﻱ ﺣﻴﻠﺔ ﻛﺎﻧﺖ .ﻭﻳ ﻣﺎﺕ ﺍﻟﻮﻟﹶﺪ ﺑﺄ
ﺽ ﻭ ﹶﻏ ﺮﺳﻬﺎ ﻭﻻ ﻳ ﹾﻜﺮﻩ ﺗ ﺮﻛﹶﻪ ﺇﱃ ﺃﻥ ﺗﺨﺮﺏ ﺑ ﻐﻴ ﹺﺮ ﻋ ﹾﺬ ﹴﺭ ﹶﻛﺘ ﺮ ﻙ ﺳﻘﻲ ﺯﺭﻉ ﻭﺷﺠ ﹴﺮ ﺩﻭﻥ ﺗﺮﻙ ﺯﺍﺭ ﻋ ﺔ ﺍﻷ ﺭ ﹺ
ﻚ
ﻉ ﳏﻤﻮﻟﹶﺔ ﻋﻠﻰ ﻣ ﻦ ﹶﻓ ﻌ ﹶﻞ ﹶﺫﻟ ﻋﻤﺎﺭﺓ ﳊﺎﺟﺔ ﻭﺇﻥ ﻃﺎﻟﹶﺖ ،ﻭﺍﻷﺧﺒﺎ ﹺﺭ ﺍﻟﺪﺍﻟﱠﺔ ﻋﻠﻰ ﻣﻨﻊ ﻣﺎ ﺯﺍ ﺩ ﻋﻠﻰ ﺳﺒ ﻌ ﺔ ﺃﺫﹾﺭ ﹴ
ﺱ .ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﺨﻴﻼ ِﺀ ﻭﺍﻟﺘﻔﺎ ﺧ ﹺﺮ ﻋﻠﻰ ﺍﻟﻨﺎ ﹺ
ﻟ ﹾﻠ
ﺑﺎﺏ ﺍﳉﻨﺎﻳﺔ
ﻣﻦ ﹶﻗﺘ ﹴﻞ ﻭﹶﻗ ﹾﻄ ﹴﻊ ﻭ ﹶﻏﻴ ﹺﺮﻫﻤﺎ .ﻭﺍﻟ ﹶﻘﺘ ﹸﻞ ﹸﻇﻠﹾﻤﹰﺎ ﺃ ﹾﻛﺒﺮ ﺍﻟﻜﹶﺒﺎﺋﺮ ﺑﻌﺪ ﺍﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭﺑﹺﺎﻟ ﹶﻘ ﻮ ﺩ ﺃﻭ ﺍﻟ ﻌﻔﹾﻮ ﻻ ﺗﺒﻘﻰ ﻣﻄﺎﻟﹶﺒ ﹲﺔ
ﻑ ﺷﺒﻬﻪ ﺹ ﺇﻻ ﰲ ﻋ ﻤ ﺪ( ﺑﹺﺨﻼ ﹸﺃ ﺧﺮﻭﻳﺔ .ﻭﺍﻟ ﻔ ﻌ ﹸﻞ ﺍ ﹸﳌ ﺰ ﻫ ﻖ ﺛﹶﻼﺛ ﹸﺔ :ﻋﻤﺪ ،ﻭ ﺷﺒﻪ ﻋﻤﺪ ،ﻭ ﺧﻄﹶﺄ )ﻻ ﻗﹶﺼﺎ
ﺺ( ﻳﻌﲏ ﺍ ِﻹﻧﺴﺎﻥ :ﺇﺫ ﻟﹶﻮ ﹶﻗﺼﺪ ﺷﺨﺼﹰﺎ ﹶﻇﻨﻪ ﻇﺒﻴﹰﺎ ﻓﺒﺎ ﹶﻥ ﺨ ﹺ ﻭﺍﳋﹶﻄ ﹾﺄ )ﻭﻫﻮ ﹶﻗﺼﺪ ﻓﻌﻞ( ﹸﻇﻠﹾﻤﹰﺎ )ﻭ( ﻋﻴﻦ )ﺷ
ﺻ ﺮ ﺓ ﻭﺇﺣﻠﻴ ﹴﻞ ﻭﻣﺜﺎﻧﺔ
ﻍ ﻭ ﻋﻴ ﹴﻦ ﻭﺧﺎ ﺇﻧﺴﺎﻧﹰﺎ ﻛﺎﻥ ﺧﻄﺄ )ﲟﺎ ﻳﻘﺘﻞ( ﻏﺎﻟﺒﹰﺎ ﺟﺎﺭﹺﺣﹰﺎ ﻛﺎ ﹶﻥ ﻛ ﻐ ﺮ ﹺﺯ ﺇﺑﺮﺓ ﲟﻘﺘﻞ ﻛﺪﻣﺎ ﹴ
ﺺ )ﺑﻐﲑﻩ( ﺨ ﺸ ﺤ ﹴﺮ )ﻭﹶﻗﺼﺪﻫﻤﺎ( ﺃﻱ ﺍﻟ ﻔﻌﻞ ﻭﺍﻟ ﺼﻴﺔ ﻭﺍﻟ ﺪﺑﺮ ﺃﻭ ﻻ :ﹶﻛﺘﺠﻮﻳ ﹴﻊ ﻭ ﺳ ﳋ ﻭﻋﺠﺎ ﻥ ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍ ﹶ
ﻀ ﺮﺑﺔ ﻳ ﻤﻜﻦ ﻋﺎﺩﺓ ﺇﺣﺎﻟﺔ ﺍﳍﻼ ﻙ ﻋﹶﻠﻴﻬﺎ، ﺃﻱ ﻏﲑ ﻣﺎ ﻳ ﹾﻘﺘ ﹸﻞ ﻏﺎﻟﺒﹰﺎ ) ﺷﺒﻪ ﻋﻤﺪ( ﺳﻮﺍﺀ ﺃﹸﻗﺘﻞ ﻛﹶﺜﲑﹰﺍ ﺃﻡ ﻧﺎﺩﺭﹰﺍ ﻛ
ﺕﲞﻼﻓﻬﺎ ﺑﻨﺤﻮ ﹶﻗﻠﹶﻢ ﺃﻭ ﻣﻊ ﺧ ﱠﻔﺘﻬﺎ ﺟﺪﹰﺍ ﻓﻬ ﺪ ﺭ ﻭﻟﻮ ﻏﺮﺯ ﺇﹺﺑ ﺮ ﺓ ﺑﻐﲑ ﻣﻘﺘﻞ ،ﻛﺄﻟﻴﺔ ﻭﻓﺨﺬ ،ﻭﺗﺄﻟﱠﻢ ﺣﱴ ﻣﺎ
ﺏﺸﺒ ﻪ ﻋ ﻤ ﺪ ﻭﹶﻟ ﻮ ﺣﺒﺴﻪ ﹶﻛﺄﹶﻥ ﹶﺃ ﹾﻏﻠﹶﻖ ﺑﺎﺑﹰﺎ ﻋﻠﻴﻪ ﻭﻣﻨ ﻌ ﻪ ﺍﻟﻄﱠﻌﺎ ﻡ ﻭﺍﻟﺸﺮﺍ ﺕ ﺣﺎ ﹰﻻ ﻓ ﻓﻌﻤ ﺪ ﻭﺇ ﹾﻥ ﱂ ﻳ ﹾﻈ ﻬ ﺮ ﹶﺃﹶﺛ ﺮ ﻭﻣﺎ
ﺕ ﻣﺜﻠﹸﻪ ﻓﻴﻬﺎ ﻏﺎﻟﺒﹰﺎ ﺟﻮﻋﹰﺎ ﺃﻭ ﺕ ﺟﻮﻋﹰﺎ ﺃﻭ ﻋﻄﹶﺸﺎﹰ ،ﻓﺈﹺﻥ ﻣﻀﺖ ﻣﺪﺓ ﳝﻮ ﺐ ﻟﺬﻟﻚ ﺣﱴ ﻣﺎ ﺃﻭ ﺃ ﺣ ﺪﻫﻤﺎ ﻭﺍﻟﻄﱠﻠ
ﻋﻄﺸﹰﺎ ﻓﻌﻤﺪ ﻟﻈﹸﻬﻮ ﹺﺭ ﹶﻗﺼﺪ ﺍﻹِﻫﻼﻙ ﺑﻪ .ﻭﳜﺘﻠﻒ ﺫﻟﻚ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻝ ﺍﶈﺒﻮﺱ ﻭﺍﻟ ﺰ ﻣ ﹺﻦ ﹸﻗ ﻮ ﹰﺓ ﻭﺣ ﺮﺍﹰ ،ﻭﺣ ﺪ
ﺾ ﺍﳌﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻣﺎﺕ ﺑﺎﳉﻮﻉ: ﻚ ﻏﺎﻟﺒﹰﺎ ﺑﺎﺛﻨﲔ ﻭ ﺳﺒﻌﲔ ﺳﺎﻋ ﺔ ﻣﺘﺼﻠﺔ ،ﻓﺈﹺﻡ ﱂ ﺗ ﻤ ﹺ ﻉ ﺍﳌﹸﻬﻠ ﺍﻷﻃﺒﺎ ُﺀ ﺍﳉﻮ
ﻒ ﺩﻳﺘﻪ ﻟﺤﺼﻮ ﹺﻝ ﺍﳍﻼﻙ ﺑﺎﻷﻣﺮﻳﻦ ،ﻭﻣﺎﻝ ﺼ ﺐ ﹺﻧ ﺠ ﺸﺒﻪ ﻋﻤﺪ ﻓﻴ ﹺ ﻓﺈﹺﻥ ﱂ ﻳﻜﻦ ﺑﻪ ﺟﻮﻉ ﺃﻭ ﻋﻄﺶ ﺳﺎﺑﻖ ﻓ
ﺐ
ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﻓﻴﻤﻦ ﺃﺷﺎﺭ ﻹِﻧﺴﺎ ﻥ ﺑﺴِﻜﻴﻦ ﲣﻮﻳﻔﹰﺎ ﻟﻪ ﻓﺴ ﹶﻘ ﹶﻄﺖ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﹶﻗﺼﺪ ﺇﱃ ﺃﻧﻪ ﻋ ﻤ ﺪ ﻣﻮﺟ
ﻟﻠ ﹶﻘﻮﺩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻓﻴﻪ ﻧﻈﺮ ،ﻷﻧﻪ ﱂ ﻳﻘﺼﺪ ﻋﻴﻨﻪ ﺑﺎﻵﻟﺔ ﻓﺎﻟﻮﺟﻪ ﺃﻧﻪ ﻏﲑ ﻋﻤﺪ .ﺍﻧﺘﻬﻰ.
]ﺗﻨﺒﻴﻪ[ :ﳚﺐ ﻗﺼﺎﺹ ﺑﺴﺒﺐ ﻛﻤﺒﺎﺷﺮ ﺓ ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻜﹾﺮ ﻩ ﺑﻐﲑ ﺣﻖ ﺑﺄﻥ ﻗﺎﻝ ﺍ ﹾﻗﺘﻞ ﻫﺬﺍ ﻭﺇﻻ
ﻒ ﺑﻪ ﻣﻤﻴﺰﹰﺍ ﻒ ﲟﺴﻤﻮ ﹴﻡ ﻳ ﹾﻘﺘ ﹸﻞ ﻏﺎﻟﺒﹰﺎ ﻏﲑ ﳑﻴﺰ ،ﻓﺈﹺﻥ ﺿﻴ َﻷ ﹾﻗﺘﻠﻨﻚ ﹶﻓ ﹶﻘﺘﻠﻪ ،ﻭﻋﻠﻰ ﻣﻜﹾﺮ ﻩ ﺃﻳﻀﺎﹰ ،ﻭﻋﻠﻰ ﻣﻦ ﺿﻴ
ﺸ ﺒ ﻪ ﻋ ﻤ ﺪ ﻓﹶﻴﻠﹾﺰﻣﻪ ﺩﻳﺘ ﻪ ﻭﻻ ﹶﻗﻮﺩ ﻟﺘﻨﺎ ﻭﻟﻪ ﺍﻟﻄﱠﻌﺎ ﻡ ﺑﺎﺧﺘﻴﺎﺭﻩ
ﻼ ﹶﻓ
ﺐ ﹶﺃ ﹾﻛﻠﹶﻪ ﻣﻨﻪ ﻓﹶﺄ ﹶﻛﹶﻠ ﻪ ﺟﺎ ﻫ ﹰ
ﺃﻭ ﺩﺳﻪ ﰲ ﻃﹶﻌﺎﻣﻪ ﺍﻟﻐﺎﻟ ﹺ
ﻕ ﻻ ﳝﻜﹸﻨﻪ ﺹ ﻟﺘﻐﺮﻳﺮ ﻩ ﻭﰲ ﻗﻮﻝ ﻻ ﺷﻲﺀ ﺗﻐﻠﻴﺒﹰﺎ ﻟﻠﻤﺒﺎﺷﺮﺓ ،ﻭﻋﻠﻰ ﻣﻦ ﺃﻟﻘﻰ ﰲ ﻣﺎ ٍﺀ ﻣﻐﺮ ﹴ ﻭﰲ ﻗﻮ ﹺﻝ ﻗﹶﺼﺎ ﹴ
195
ﺺ ﺑ ﻌﻮﻡ ﺃﻭ ﻏﲑﻩ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﹺﺑﻌﻮ ﹴﻡ ﺃﻭ ﻏﲑﻩ ﻭﺇﻥ ﺍﻟﺘﻘﹶﻤ ﻪ ﺣﻮﺕ ﻭﻟﻮ ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﺍﳌﺎﺀ ،ﻓﹺﺈ ﹾﻥ ﹶﺃ ﻣﻜﹶﻨﻪ ﲣﱡﻠ
ﺝ ﻭﺭﻳ ﹴﺢ ﻓﻬﻠﹶﻚ ﻓﺸﺒﻪ ﻋ ﻤ ﺪ ﻓﻔﻴﻪ ﺩﻳﺘﻪ ،ﻭﺇﻥ ﺃﻣﻜﻨﻪ ﻓﺘﺮ ﹶﻛ ﻪ ﺧﻮﻓﹰﺎ ﺃﻭ ﻋﻨﺎﺩﹰﺍ ﻓﻼ ﺩﻳﺔ. ﺽ ﻛ ﻤ ﻮ ﹴ ﻭ ﻣﻨﻌ ﻪ ﻣﻨ ﻪ ﻋﺎ ﹺﺭ
ﺹ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺩﻭﻥ ﺍ ﹸﳌﻤﺴﻚ ،ﻭﻻ ﺺ ﻭﻟﻮ ﻟ ﹾﻠ ﹶﻘﺘﻞ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ﺁﺧﺮ ﻓﺎﻟﻘﹶﺼﺎ
ﺨ
ﺴﻜﹶﻪ ﺷ ]ﻓﺮﻉ[ :ﻟﻮ ﺃ ﻣ
ﺖ ﳑﺎ ﻳﺰﹶﻟ ﻖ ﻋﻠﻰ ﻣﺜﹾﻠﻬﺎ
ﻗﺼﺎﺹ ﻋﻠﻰ ﻣ ﻦ ﹸﺃ ﹾﻛ ﹺﺮ ﻩ ﻋﻠﻰ ﺻﻌﻮ ﺩ ﺷﺠﺮ ﺓ ﹶﻓﺰﻟ ﻖ ﻭﻣﺎﺕ ،ﺑﻞ ﻫﻮ ﺷﺒﻪ ﻋﻤﺪ ﺇﻥ ﻛﺎﻧ
ﺼﺪﻩ
ﺼ ﺪ ﺍﻟ ﻔﻌﻞ ﻛﺄﹶﻥ ﺯﹶﻟ ﻖ ﻓﻮﻗﻊ ﻋﻠﻰ ﻏﲑﻩ ﻓﻘﺘﻠ ﻪ ﺃﻭ ﹶﻗ ﻏﺎﻟﺒﹰﺎ ﻭﺇﻻ ﻓﺨﻄﹰﺄ )ﻭﻋﺪﻡ ﻗﺼﺪ ﺃﺣﺪﳘﺎ( ﺑﺄﻥ ﱂ ﻳﻘ
ﺏ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻣﺎﺕ )ﻓﺨﻄﺄ .ﻭﻟﻮ ﻭﺟﺪ( ﺑﺸﺨﺺ )ﻣﻦ ﺷﺨﺼﲔ ﻣﻌﹰﺎ( ﺃﻱ ﻑ ﻓﺄﺻﺎ ﻓﻘﻂ ،ﻛﺄﻥ ﺭﻣﻰ ﻟﻬﺪ
ﲔ ﰲ ﺯﻣﻦ ﺍﳉﻨﺎﻳﺔ ﺑﺄﻥ ﺗﻘﺎﺭﻧﺎ ﰲ ﺍﻹﺻﺎﺑﺔ )ﻓﻌﻼﻥ ﻣﺰﻫﻘﺎﻥ( ﻟﻠﺮﻭﺡ )ﻣﺬﻓﻔﺎﻥ( ﺃﻱ ﺣﺎﻝ ﻛﻮﻤﺎ ﻣﻘﺘﺮﹺﻧ ﹺ
ﺤ ﺰ( ﻟﻠﺮﻗﺒﺔ )ﻭﻗ ﺪ( ﻟﻠﺠﺜﺔ )ﺃﻭ ﻻ( ﺃﻱ ﻏﲑ ﻣﺬﻓﻔﲔ )ﻛﻘﻄﻊ ﻋﻀﻮﻳﻦ( ﺃﻱ ﺟﺮﺣﲔ ﺃﻭ ﻣﺴﺮﻋﺎ ﻥ ﻟﻠ ﹶﻘﺘﻞ ) ﹶﻛ
ﻼ ﻣﻦ ﺁﺧﺮ ﻓﻤﺎﺕ ﻣﻨﻬﻤﺎ )ﻓﻘﺎﺗﻼﻥ( ﻓﻴﻘﺘﻼﻥ :ﺇﺫ ﺭﺏ ﺟﺮﺡ ﻟﻪ ﻧﻜﺎﻳﺔ ﺑﺎﻃﻨﹰﺎ ﺟﺮﺡ ﻣﻦ ﻭﺍﺣﺪ ﻭﻋﺸﺮﺓ ﻣﺜ ﹰ
ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻭﺡ ﻓﺈﹺﻥ ﺫﻓﻒ ﺃﻱ ﺃﺳﺮﻉ ﻟﻠﻘﺘﻞ ﺃﺣﺪﳘﺎ ﻓﻘﻂ ﻓﻬﻮ ﺍﻟﻘﺎﺗﻞ ﻓﻼ ﻳﻘﺘﻞ ﺍﻵﺧﺮ ،ﻭﺇﻥ ﺷﻜﻜﻨﺎ ﰲ
ﻚ )ﺃﻭ( ﻭﺟﹺﺪﺍ ﺑﹺﻪ ﻣﻨﻬﻤﺎ )ﻣﺮﺗﺒﹰﺎ ﻑ( ﺍﻟﻘﺎﺗﻞ ﺸ ﺻ ﹶﻞ ﻋ ﺪ ﻣﻪ ،ﻭﺍﻟ ﹶﻘ ﻮ ﺩ ﻻ ﳚﺐ ﺑﺎﻟ ﻒ ﺟﺮﺣﻪ ،ﻷَﻥ ﺍﻷ ﺗﺬﻓﻴ
)ﺍﻷﻭﻝ ﺇﻥ ﺃﺎ ﻩ ﺇﱃ ﺣﺮﻛﺔ ﻣﺬﺑﻮﺡ( ﺑﺄﻥ ﱂ ﻳﺒ ﻖ ﻓﻴﻪ ﺇﺩﺭﺍ ﻙ ﻭﺇﺑﺼﺎ ﺭ ﻭﻧﻄ ﻖ ﻭﺣﺮﻛﺔ ﺍﺧﺘﻴﺎ ﹺﺭﻳﺎﺕ ﻭﻳﻌﺰﺭ
ﺍﻟﺜﺎﱐ ﻭﺇﻥ ﺟﲎ ﺍﻟﺜﺎﱐ ﻗﺒﻞ ﺇﺎ ِﺀ ﺍﻷَﻭ ﹺﻝ ﺇﻟﻴﻬﺎ ﻭ ﹶﺫﻓﱠﻒ ﻛﺤ ﺰ ﺑﹺﻪ ﺑﻌﺪ ﺟﺮﺡ ﻓﺎﻟﻘﺎﺗﻞ ﺍﻟﺜﺎﱐ ،ﻭﻋﻠﻰ ﺍﻷﻭﻝ
ﺹ ﺍﻟﻌﻀﻮ ﺃﻭ ﻣﺎﻝ ﲝﺴﺐ ﺍﳊﺎﻝ ﻭﺇﻥ ﱂ ﻳﺬﻓﱢﻒ ﺍﻟﺜﺎﱐ ﺃﻳﻀﹰﺎ ﻭﻣﺎﺕ ﺍﲏ ﺑﺎﳉﻨﺎﻳﺘﲔ ﻛﺄﻥ ﻗﻄﻊ ﻭﺍﺣﺪ ﻗﺼﺎ
ﻣﻦ ﺍﻟﻜﻮﻉ ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﳌﺮﻓﹶﻖ ﻓﻘﺎﺗﻼ ﻥ ﻟﻮﺟﻮ ﺩ ﺍﻟﺴﺮﺍﻳﺔ ﻣﻨﻬﻤﺎ.
ﺕ ﻓﺈﹺﻥ ﻗﺎﻝ ﻋﺪﻻ ﻃﺐ ﺇﺎ ﻣﻦ ﺍﳉﺮﺡ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﻧﺪ ﻣﻠﹶﺖ ﺍﳉﺮﺍﺣﺔ ﻭﺍﺳﺘﻤﺮﺕ ﺍﳊﻤﻰ ﺣﱴ ﻣﺎ
ﺲ ﰲ ﺍﻟ ﹶﻘﺘﻞ ﻛﻮﻧﻪ ﻋﻤﺪﹰﺍ ﻇﹸﻠﻤﹰﺎ ﻓﻼ ﹶﻗﻮﺩ ﰲ ﺍﳋﹶﻄﺄ ﺹ ﰲ ﺍﻟﻨﻔﹾ ﹺ ﻱ ﻟ ﹾﻠ ﹶﻘﺼﺎ ﹺﻓﺎﻟ ﹶﻘﻮﺩ ،ﻭﺇﻻ ﻓﻼ ﺿﻤﺎﻥ )ﻭﺷﺮﻁ( ﺃ
ﺼﻤﺔ( ﺑﺈﹺﳝﺎ ﻥ ﺃ ﻭ ﺃﻣﺎ ﻥ ﻳﺤ ﹶﻘ ﻦ ﺩﻣﻪ ﹺﺑ ﻌ ﹾﻘ ﺪ ﺫﻣﺔ ﺃﻭ ﻋ ﻬ ﺪ ﻓﻴﻬﺪﺭ ﺍﳊﺮﰊ ﻭ ﺷﺒﻪ ﺍﻟ ﻌﻤﺪ ﻭﻏﲑ ﺍﻟﻈﻠﻢ ﻭ )ﰲ ﻗﹶﺘﻴ ﹺﻞ ﻋ
ﺖ ﺯﹺﻧﺎﻩ ﹺﺑﺒﻴﻨﺔ ﺃﻡ ﺑﹺﺈﻗﹾﺮﺍﺭ ﱂ ﻳ ﺮ ﹺﺟ ﻊ ﻋﻨﻪ .ﻭﺧﺮﺝ ﺤﺼﻦ ﻗﹶﺘﹶﻠ ﻪ ﻣﺴﻠﻢ ﻟﻴﺲ ﺯﺍﻧﻴﹰﺎ ﳏﺼﻨﹰﺎ ﺳﻮﺍ ًﺀ ﺃﺛﺒ ﻭﺍﳌﺮﺗﺪ ﻭﺯﺍ ﻥ ﻣ
ﺤ ﻖﺑﻘﻮﱄ ﻟﻴﺲ ﺯﺍﻧﻴﹰﺎ ﳏﺼﻨﺎﹰ ﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ ﻓﻴﻘﺘﻞ ﺑﻪ ﻣﺎ ﱂ ﻳﺄﻣﺮﻩ ﺍﻹِﻣﺎ ﻡ ﹺﺑ ﹶﻘﺘﻠﻪ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻈﻬﺮ ﺃﻥ ﻳﻠ
ﺑﺎﻟﺰﺍﱐ ﺍﳌﹸﺤﺼﻦ ﰲ ﺫﻟﻚ ﻛﻞ ﻣﻬﺪﺭ ﻛﺘﺎ ﹺﺭ ﻙ ﺻﻼ ﺓ ﻭﻗﺎﻃﻊ ﻃﺮﻳﻖ ﻣﺘﺤﺘ ﻢ ﹶﻗﺘﻠﻪ.
ﻕ ﻣ ﻬﺪﺭﺓ ﺇﻻ )ﻭﺍﳊﺎﺻﻞ( ﺃﻥ ﺍﳌﹸﻬﺪﺭ ﻣﻌﺼﻮ ﻡ ﻋﻠﻰ ﻣﺜﻠﻪ ﰲ ﺍ ِﻹﻫﺪﺍ ﹺﺭ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﺳﺒﺒﻪ ﻭﻳ ﺪ ﺍﻟﺴﺎﺭ ﹺ
ﺹ ﻛﻐﲑﻩ ﰲ ﺍﻟ ﻌﺼﻤﺔ ﰲ ﺣ ﻖ ﻏﲑ ﺍﳌﺴﺘﺤﻖ .ﻓﻴﻘﺘﻞ ﻋﻠﻰ ﻣﺜﻠﻪ ﺳﻮﺍﺀ ﺍﳌﺴﺮﻭﻕ ﻣﻨ ﻪ ﻭﻏﹶﲑﻩ ،ﻭﻣﻦ ﻋﻠﻴﻪ ﻗﺼﺎ
ﺼ ﻢ ﺑﻌ ﺪ ﻟ ﻌ ﺪ ﹺﻡ ﺍﻟﺘﺰﺍﻣﻪ ﻭﻟﻤﺎ ﺗﻮﺍﺗﺮ ﻋﻨ ﻪ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻋ ﺪ ﹺﻡ ﺍ ِﻹﻗﹶﺎﺩﺓ
ﺹ ﻋﻠﻰ ﺣﺮﰊ ﻭﺇﻥ ﻋ ﻗﺎﺗﻠﹶﻪ ﻭﻻ ﻗﺼﺎ
ﻁﰲ ﻣﻤﻦ ﺃﺳﻠ ﻢ ﻛﻮﺣﺸﻲ ﻗﺎﺗﻞ ﲪﺰﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﲞﻼﻑ ﺍﻟﺬﻣﻲ ﻓﻌﻠﻴﻪ ﺍﻟ ﹶﻘﻮﺩ ﻭﺇﻥ ﺃ ﺳﻠﹶﻢ )ﻭ( ﺷ ﺮ ﹲ
ﺴ ﻜ ﹴﺮ
ﱯ ﻭﳎﻨﻮ ﱞﻥ ﺣﺎﻝ ﺍﻟ ﹶﻘﺘﻞ ﻭﺍﳌﹶﺬﻫﺐ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻟﺴﻜﺮﺍﻥ ﺍﳌﺘﻌﺪﻱ ﺑﺘﻨﺎ ﻭ ﹺﻝ ﻣ ﻒ ﻓﻼ ﻳ ﹾﻘﺘ ﹸﻞ ﺻ ﻗﺎﺗﻞ ﺗ ﹾﻜﻠﻴ
ﺻﺒﹺﻴﹰﺎ ﻭﺃﻣﻜﻦ ﺻﺒﺎﻩ ﻓﻴﻪ ﺃﻭ ﳎﻨﻮﻧﹰﺎ ﻭ ﻋﻬﹺﺪ ﺟﻨﻮﻧﻪ
ﺖ ﺍﻟ ﹶﻘﺘ ﹺﻞ
ﺖ ﻭ ﹾﻗ
ﻓﻼ ﹶﻗ ﻮ ﺩ ﻋﻠﻰ ﻏﲑ ﻣﺘﻌ ﺪ ﺑﻪ ،ﻭﻟﻮ ﻗﺎ ﹶﻝ ﹸﻛﻨ
196
ﺼﺪﻕ ﺑﻴﻤﻴﻨﻪ )ﻭﻣﻜﺎﻓﺄﺓ( ﺃﻱ ﻣﺴﺎﻭﺍﺓ ﺣﺎﻝ ﺟﻨﺎﻳﺔ ﺑﺄﻥ ﻻ ﻳﻔﻀﻞ ﻗﺘﻴﻠﻪ ﺣﺎﻝ ﺍﳉﻨﺎﻳﺔ )ﺑﺈﹺﺳﻼ ﹴﻡ ﺃﻭ ﺣﺮﻳ ﺔ ﺃﻭ ﻓﻴ
ﻕ ﻭﺇﻥ ﻗ ﱠﻞ ﻭﻻ ﺃﺻ ﹶﻞ ﺃﺻﺎﹶﻟ ﺔ( ﺃﻭ ﺳﻴﺎﺩ ﺓ ﻓﻼ ﻳﻘﹾﺘ ﹸﻞ ﻣﺴﻠﻢ ﻭﻟ ﻮ ﻣ ﻬﺪﺭﹰﺍ ﺑﹺﻨﺤﻮ ﺯﹺﻧﺎ ﺑﻜﺎﻓﺮ ﻭﻻ ﺣ ﺮ ﲟﻦ ﻓﻴﻪ ﺭ
ﺕ ﳍﺎ ﺩﺧﻞ ﰲ ﺑﹺﻔﺮﻋﻪ ﻭﺇﹺﻥ ﺳﻔﹸﻞ ،ﻭﻳ ﹾﻘﺘﻞ ﺍﻟﻔﺮﻉ ﺑﺄﺻﻠﻪ) ،ﻭﻳ ﹾﻘﺘﻞ ﺟ ﻤ ﻊ ﺑﻮﺍﺣﺪ( ﻛﺄﻥ ﺟﺮﺣﻮﻩ ﺟﹺﺮﺍﺣﺎ
ﺍﻟﺰﻫﻮﻕ ﻭﺇﻥ ﻓﹶﺤﺶ ﺑ ﻌﻀﻬﺎ ﺃﻭ ﺗﻔﺎﻭﺗﻮﺍ ﰲ ﻋ ﺪﺩﻫﺎ ﻭﺇﻥ ﱂ ﻳﺘﻮﺍﻃﹶﺄﻭﺍ ﺃﻭ ﻛﺄﻥ ﺃﻟ ﹶﻘ ﻮ ﻩ ﻣﻦ ﻋﺎ ﹴﻝ ﺃﻭ ﰲ ﺑﺤﺮ ﳌﺎ
ﻼ ﻏﻴﻠﺔ ﺃﻱ ﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ ﻭﻏﹶﲑﻩ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺘ ﹶﻞ ﲬﺴﺔ ﺃﻭ ﺳﺒﻌﺔ ﻗﺘﻠﻮﺍ ﺭ ﺟ ﹰ ﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ﺭ
ﺿ ﹴﻊ ﺧﺎ ﹴﻝ ﻭﻗﺎﻝ ﻭﹶﻟ ﻮ ﺗﻤﺎ َﻷ ﻋﻠﻴﻪ ﺃ ﻫ ﹸﻞ ﺻﻨﻌﺎﺀ ﻟﻘﺘﻠﻬﻢ ﺑﻪ ﲨﻴﻌﺎﹰ ،ﻭﱂ ﻳﻨﻜﹶﺮ ﻋﻠﻴﻪ ﻓﺼﺎ ﺭ ﹺﺇﺟﻤﺎﻋﹰﺎ. ﺧﺪﻳ ﻌ ﹰﺔ ﲟ ﻮ
ﺱ ﺩﻭﻥ ﺍﳉﺮﺍﺣﺎﺕ ﻭﻣﻦ ﹸﻗﺘﻞ ﲨﻌﹰﺎ ﻭﻟﻠﻮﱄ ﺍﻟ ﻌﻔﹾﻮ ﻋ ﻦ ﺑ ﻌﻀﻬﻢ ﻋﻠﻰ ﺣﺼﺘﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻋﺪ ﺩ ﺍﻟﺮﺅﻭ ﹺ
ﻣﺮﺗﺒﹰﺎ ﹸﻗﺘﻞ ﺑﺄﻭﳍﻢ.
ﻼﱂ ﺿﻤﻦ ﺑﻘﻮﺩ ﺃﻭ ﺩﻳﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﺎ ﺗﻮﻟﺪ ﰲ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﺼﺮﺍ ﻋ ﺔ ﻷﻥ ﻛ ﻼ ]ﻓﺮﻉ[ :ﻟﻮ ﺗﺼﺎﺭﻋﺎ ﻣﺜ ﹰ
ﻒ ﻋﻀﻮﹴ ،ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳ ﹾﻈ ﻬ ﺮ ﺃﻧﻪ ﻻ ﺃﺛﺮ ﻻ ﻋﺘﻴﺎ ﺩ ﺃ ﹾﻥ ﻻ ﻣﻄﺎﻟﺒﺔ ﰲ ﻳﺄﺫﹶﻥ ﻓﻴﻤﺎ ﻳﻮ ْﺀﺩﻱ ﺇﱃ ﳓﹾﻮ ﹶﻗﺘ ﹴﻞ ﺃﻭ ﺗﹶﻠ
ﺫﻟﻚ ﺑﻞ ﻻ ﺑﺪ ﰲ ﺍﻧﺘﻔﺎﺋﻬﺎ ﻣﻦ ﺻﺮﻳ ﹺﺢ ﺍﻹِﺫﻥ.
ﺚ ﹶﺃ ﻣ ﹶﻜ ﻦ ﻣ ﻦ ﻏﹶﲑ ﻩ ﻇﹸﻠ ﻢ ﻛﹶﻴ ﺪ ﻭ ﹺﺭ ﺟ ﹴﻞ ﻭﺃﺻﺎﺑ ﹴﻊ ﻭﺃﻧﺎ ﻣ ﹶﻞ ﻭ ﹶﺫﻛﹶﺮ
ﺹ ﰲ ﺃﻋﻀﺎﺀ ﺣﻴ ﹸ ﺐ ﻗﺼﺎ ﺠ ]ﺗﻨﺒﻴﻪ[ :ﻳ ﹺ
ﺹ ﻒ ﻭﻫﻮ ﻣﺎ ﻻ ﹶﻥ ﻣﻨﻪ ﻭﻳﺸﺘﺮﻁ ﻟﻘﺼﺎ ﹺ ﲔ ﻭﺃﺫ ﹸﻥ ﻭ ﺳ ﻦ ﻭﻟﺴﺎﻥ ﻭ ﺷﻔﹶﺔ ﻭ ﻋﻴﻦ ﻭ ﹺﺟﻔﹾﻦ ﻭﻣﺎﺭﹺﻥ ﺃﻧ ﻭﹸﺃﻧﹶﺜﻴ ﹺ
ﺴ ﹺﺮ ﺍﻟﻄﱠﺮﻑ ﻭﺍﳉﹶﺮﺡ ﻣﺎ ﺷﺮﻁ ﻟﻠﻨﻔﺲ ﻭﻻ ﻳﺆﺧﺬ ﳝﲔ ﺑﻴﺴﺎ ﹴﺭ ﻭﺃﻋﻠﻰ ﺑﺄﺳﻔﻞ ﻭﻋﻜﺴﻪ ،ﻭﻻ ﻗﺼﺎﺹ ﰲ ﻛ
ﺺ ﰲ ﺍﻟﻜﻒ ،ﻭﰲ ﺍﻟﺒﺎﻗﻲ ﺣﻜﻮﻣﺔ ،ﻭﻳﻘﻄﻊ ﺟﻤ ﻊ ﺑﻴﺪ ﲢﺎﻣﻠﻮﺍ ﻋﻈﻢ ،ﻭﻟﻮ ﹸﻗ ﻄﻌﺖ ﻳﺪ ﻣﻦ ﻭﺳﻂ ﺫﺭﺍﻉ ﺍﻗﺘ
ﺺ ﺇﻥ ﺷﺎ َﺀ ﺤ ﺪ ﺩ ﺃﻭ ﺧﻨ ﹴﻖ ﺃﻭ ﺗﺠﻮﻳﻊ ﺃﻭ ﺗ ﻐﺮﹺﻳ ﹴﻖ ﲟﺎﺀ ﺍﻗﺘ ﻋﻠﻴﻬﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪ ﹰﺓ ﲟﺤﺪﺩ ﻓﺄﺑﺎﻧﻮﻫﺎ ،ﻭ ﻣ ﻦ ﹸﻗﺘ ﹶﻞ ﹺﺑ ﻤ
ﺐ ﺍﻟﻌ ﻤﺪ ﹶﻗ ﻮ ﺩ( ﺃﻱ ﻗﺼﺎﺹ ،ﲰﻲ ﺫﻟﻚ ﻗﻮﺩﹰﺍ ﻷﻢ ﻳﻘﻮﺩﻭﻥ ﺍﳉﺎﱐ ﲝﺒﻞ ﻒ )ﻣﻮ ﹺﺟ ﹺ ﺴﻴ
ﺤ ﹴﺮ ﹶﻓﹺﺒ
ﺑﹺﻤﺜﹾﻠﻪ ،ﺃﻭ ﺑﹺﺴ
ﺤ ﻖ ﻭﻏﲑﻩ .ﻗﺎﻟﻪ ﺍﻷﺯﻫﺮﻱ) .ﻭﺍﻟﺪﻳﺔ( ﻋﻨﺪ ﺳﻘﻮﻃﻪ ﺑﻌﻔ ﹴﻮ ﻋﻨ ﻪ ﻋﻠﹶﻴﻪ ﺃﻭ ﹺﺑ ﻐﻴﺮ ﻋﻔﻮ )ﺑﺪﻝ( ﻋﻨﻪ .ﻓﻠﻮ ﻋﻔﺎ ﺍﳌﺴﺘ
ﻋﻨﻪ ﳎﺎﻧﹰﺎ ﺃﻭ ﻣﻄﹾﻠﻘﹰﺎ ﻓﻼ ﺷﻲﺀ )ﻭﻫﻲ( ﺃﻱ ﺍﻟﺪﻳﺔ ﻟﻘﺘﻞ ﺣ ﺮ ﻣﺴﻠﻢ ﺫﻛﺮ ﻣﻌﺼﻮﻡ )ﻣﺎﺋ ﹸﺔ ﺑﻌ ﹴﲑ ﻣﺜﻠﺜﺔ ﰲ ﻋ ﻤ ﺪ
ﻭﺷﺒﻬﻪ( ﺃﻱ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ،ﻓﻼ ﻧﻈﺮ ﻟﺘﻔﹶﺎ ﻭﺗﻬﺎ ﻋﺪﺩﹰﺍ )ﺛﻼﺛﻮ ﹶﻥ ﺣﻘﱠﻪ ﻭﺛﻼﺛﻮ ﹶﻥ ﹺﺟ ﹾﺬﻋﺔ ﻭﺃﺭﺑﻌﻮ ﹶﻥ ﺧﻠﻔﹶﺔ( ﺃﻱ
ﻉ(ﻕ ﻭﺟﺬﹶﺍ ﹴ ﺨﻤﺴ ﺔ ﰲ ﺧﻄﺄ ﻣﻦ ﺑﻨﺎﺕ ﳐﺎﺽ ﻭ( ﺑﻨﺎﺕ )ﻟﺒﻮ ﹶﻥ ﻭﺑﲏ ﻟﺒﻮﻥ ﻭﺣﻘﺎ ﹴ ﻼ ﺑﻘﻮﻝ ﺧﺒ ﲑﻳﻦ )ﻭ ﻣ ﺣﺎﻣ ﹰ
ﻣﻦ ﻛﻞ ﻣﻨﻬﺎ ﻋﺸﺮﻭﻥ ،ﳋﱪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ) ،ﺇﻻ( ﺇﻥ ﻭﻗﻊ ﺍﳋﻄﺄ )ﰲ( ﺣ ﺮ ﹺﻡ ) ﻣﻜﱠﺔ ﺃﻭ( ﰲ )ﺃﺷﻬﺮ ﺣﺮﻡ(
ﺖ )ﻓﻤﺜﻠﺜﺔ( ﻛﻤﺎ ﻓﻌﻠﻪ ﲨ ﻊ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻭﺫﻱ ﺍﳊﺠﺔ ﻭﺍﶈﺮﻡ ﻭﺭﺟﺐ )ﺃﻭ ﳏﺮﻡ ﺭﺣﻢ( ﺑﺎﻹِﺿﺎﻓﺔ ﻛﺄ ﻡ ﻭﺃ ﺧ
ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺃﹶﻗﺮﻫﻢ ﺍﻟﺒﺎﻗﻮﻥ ﻭﻟ ﻌﻈﹶﻢ ﺣﺮﻣﺔ ﺍﻟﺜﻼﺛﺔ ﺯﺟﺮ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻐﻠﻴﻆ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ
ﻉ ﻭﻣﺼﺎﻫﺮﺓ .ﻭﺧﺮﺝ ﺑﺎﳋﻄﺄ ﺤ ﻖ ﺎ ﺣ ﺮ ﻡ ﺍﳌﺪﻳﻨ ﺔ ﻭﻻ ﺍﻹﺣﺮﺍﻡ ﻭﻻ ﺭﻣﻀﺎﻥ ﻭﻻ ﺃﺛﺮ ﳌﹸﺤﺮﻡ ﺭﹺﺿﺎ ﹴ ﻭﻻ ﻳ ﹾﻠ
ﻆ ﻭﺃﻣﺎ ﺩﻳﺔ ﺍﻷﻧﺜﻰ ﻭﺍﳋﻨﺜﻰ ﻓﻨﺼﻒ ﺩﻳﺔ ﺿﺪﺍﻩ ﻓﻼ ﻳﺰﻳﺪ ﻭﺍﺟﺒﻬﻤﺎ ﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻛﺘﻔﺎﺀ ﲟﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻐﻠﻴ
ﺕ )ﻭ( ﺩﻳﺔ )ﻏﲑﻩ( ﻣﻦ ﺷﺒﻪ ﻋﻤ ﺪ ﻭﺧﻄﺄ ﻭﺇﻥ
ﺍﻟﺬﻛﺮ )ﻭﺩﻳﺔ ﻋﻤﺪ ﻋﻠﻰ ﺟﺎﻥ ﻣﻌﺠﻠﺔ( ﻛﺴﺎﺋﺮ ﺃﺑﺪﺍ ﹺﻝ ﺍ ﹸﳌﺘﻠﻔﺎ
197
ﻂ ﺭﺑ ﻊ ﹸﻛ ﹼﻞ
ﻒ ﺩﻳﻨﺎ ﹴﺭ ﻭﺍﳌﺘﻮ ﺳ ﹸ
ﺼ
ﺙ ﺳﻨﲔ( ﻋﻠﻰ ﺍﻟ ﻐﹺﻨ ﻲ ﻣﻨ ﻬ ﻢ ﹺﻧ ﺗﺜﻠﺜﺖ )ﻋﻠﻰ ﻋﺎﻗﻠﺔ( ﻟﻠﺠﺎﱐ )ﻣﺆﺟﻠﺔ ﺑﺜﻼ
ﺳﻨﺔ ،ﻓﺈﹺﻥ ﱂ ﻳﻔﻮﺍ ﹶﻓ ﻤ ﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻓﺈﹺﻥ ﺗﻌﺬ ﺭ ﻓﻌﻠﻰ ﺍﳉﺎﱐ ﳋﱪ ﺍﻟﺼﺤﻴﺤﲔ ،ﻭﺍﳌﻌﲎ ﰲ ﻛﻮﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ
ﺼ ﺮ ﺓ ﺍﳉﺎﱐ ﻣﻨﻬﻢ ﻭﻳﻤﻨﻌﻮ ﹶﻥ ﺃﻭﻟﻴﺎ َﺀ ﺍﻟﺪﻡ ﺃﺧﺬ ﺍﻟﻌﺎﻗﻠﹶﺔ ﻓﻴﻬﻤﺎ ﹶﺃﻥ ﺍﻟﻘﺒﺎﺋﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻣﻮ ﹸﻥ ﺑﻨ
ﺺ ﲢﻤﻠﻬﻢ ﺑﺎﳋﻄﺄ ﻭﺷﺒﻪ ﺍﻟﻌﻤﺪ ﻷﻤﺎ ﳑﺎ ﻳﻜﺜﺮ ﻚ ﺍﻟﻨﺼﺮﺓ ﺑﺒﺬﹾﻝ ﺍﳌﺎ ﹺﻝ ﻭ ﺧ
ﺣﻘﱢﻬﻢ ،ﻓﺄﺑﺪﻝ ﺍﻟﺸﺮﻉ ﺗﻠ
ﻀﺮﺭ ﲟﺎ ﻫﻮ ﻣﻌﺬﻭﺭ ﻓﻴﻪ ﻭﹸﺃﺟﻠﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻬﻢ ﺭﻓﻘﹰﺎ ﺴﻨﺖ ﺇﻋﺎﻧﺘﻪ ﻟﺌﻼ ﻳﺘ ﺤ
ﻻﺳﻴﻤﺎ ﰲ ﻣﺘﻌﺎﻃﻲ ﺍﻷﺳﻠﺤﺔ ﻓ
ﻢ .ﻭﻋﺎﻗﻠﺔ ﺍﳉﺎﱐ ﻋﺼﺒﺎﺗﻪ ﺍﻤﻊ ﻋﻠﻰ ﺇﺭﺛﻬﻢ ﹺﺑﻨﺴﺐ ﺃﻭ ﻭﻻ ٍﺀ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺫﻛﻮﺭﹰﺍ ﻣﻜﻠﻔﲔ ﻏﲑ ﺃﺻﻞ
ﻭﻓﺮﻉ ،ﻭﻳﻘﺪﻡ ﻣﻨﻬﻢ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ،ﻭﻻ ﻳﻌ ﹶﻘ ﹶﻞ ﻓﻘﲑ ،ﻭﻟﻮ ﻛﺴﻮﺑﺎﹰ ،ﻭﺍﻣﺮﺃﺓ ﺧﻨﺜﻰ ﻭﻏﲑ ﻣﻜﻠﻒ )ﻭﻟ ﻮ
ﺐ ﲢﺼﻴﻠﹸﻬﺎ ﻣﻨﻪ ﺣﺴﹰﺎ ﺃﻭ ﺷﺮﻋﹰﺎ ﺑﺄ ﹾﻥ ﻭ ﹺﺟﺪﺕ ﻓﻴﻪ ﺑﺄ ﹾﻛﹶﺜ ﹺﺮ ﻣ ﻦ ﹶﺛ ﻤ ﹺﻦ ﺍ ﳌﺜﹾﻞ ﺃﻭ ﻋﺪﻣﺖ ﺇﺑﻞ( ﰲ ﺍ ﹶﳌﺤﻞ ﺍﻟﺬﻱ ﻳﺠ
ﺐ ﻧﻘﹾﺪ ﺍﻟﺒﻠﺪ ﻭﰲ ﺏ ﺍﻟﺘﺴﻠﻴ ﹺﻢ ﻣ ﻦ ﻏﺎﻟ ﹺ ﺖ ﻭﺟﻮ ﹺ ﺐ )ﻗﻴ ﻤﺘﻬﺎ( ﻭ ﹾﻗ ﺸﻘﱠﺔ )ﻑ( ﺍﻟﻮﺍ ﹺﺟ ﺖ ﺍﳌﻮﻧﺔ ﻭﺍ ﹶﳌ ﺕ ﻭ ﻋ ﹸﻈ ﻤ ﺑ ﻌ ﺪ
ﻀ ﺔ.
ﻒ ﺩﺭﻫﻢ ﻓ ﻒ ﻣﺜﻘﺎ ﹴﻝ ﺫﻫﺒﹰﺎ ﺃﻭ ﺍﺛﻨﺎ ﻋﺸ ﺮ ﺃﻟ ﺲ ﺍﻟﻜﺎ ﻣﻠﹶﺔ ﺃﻟ ﺍﻟﻘﹶﺪ ﹺﱘ ﺍﻟﻮﺍﺟﹺﺐ ﻋﻨﺪ ﻋﺪﻣﻬﺎ ﰲ ﺍﻟﻨ ﹾﻔ ﹺ
ﺖ ﻓﻴ ﻪ ﺩﻳﺔ ﻛﺎ ﻣﻠﹶﺔ ﻣﺜ ﹸﻞ ﺩﻳﺔ ﺻﺎﺣﺐ ﻀ ﹴﻮ ﻣﻔﹾﺮ ﺩ ﻓﻴﻪ ﺟﻤﺎ ﹴﻝ ﻭ ﻣﻨﻔﹶﻌﺔ ﺇﺫﺍ ﹶﻗﻄﹶﻌﻪ ﻭ ﺟﺒ ]ﺗﻨﺒﻴﻪ[ :ﻭﻛﹸﻞ ﻋ
ﺼﻔﹸﻬﺎ ،ﻓﻔﻲ ﹶﻗ ﹾﻄ ﹺﻊ ﻀ ﻮﻳ ﹺﻦ ﻣﻦ ﹺﺟﻨﺲ ﺇﺫﺍ ﹶﻗ ﹶﻄ ﻌﻬﻤﺎ ﻓﹶﻔﻴﻬﻤﺎ ﺍﻟﺪﻳﺔ ﻭﰲ ﺃ ﺣﺪﳘﺎ ﹺﻧ ﻀ ﹺﻮ ﺇﺫﺍ ﹶﻗﺘﻠﻪ ،ﻭﻛﺬﺍ ﹶﻛ ﹺﻞ ﻋ ﺍﻟﻌ
ﺻﺒﻌﻬﻤﺎ ﻭﺍﻟﻘﹶﺪﻣﺎ ﻥ ﺍﻷ ﹸﺫﻧﲔ ﺍﻟﺪﻳﺔ ،ﻭﰲ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻟﻨﺼﻒ ،ﻭﻣﹾﺜﻠﻬﹺﻤﺎ ﺍﻟ ﻌﻴﻨﺎ ﹸﻥ ﻭﺍﻟﺸﻔﺘﺎ ﻥ ﻭﺍﻟ ﹶﻜﻔﱠﺎ ﻥ ﺑﹺﺄ
ﺖ )ﺍﻟ ﹶﻘﻮﺩ ﻟﻠ ﻮ ﺭﺛﹶﺔ( ﺍﻟ ﻌﺼﺒﺔ ﻭﺫﻱ ﺻﺒ ﹴﻊ ﻋﺸﺮ ﻣ ﻦ ﺍ ِﻹﺑﹺﻞ ،ﻭﰲ ﻛﻞ ﺳ ﻦ ﺧﻤﺲ )ﻭ( ﻳﹾﺜﺒ ﺻﺒﻌﻬﻤﺎ ،ﻭﰲ ﹸﻛ ﱢﻞ ﹺﺇ ﺑﹶﺄ
ﺐ ﹺﺇ ﺭﺛ ﹺﻬ ﻢ ﺍﳌﺎ ﹸﻝ ﻭﻟﹶﻮ ﻣ ﻊ ﺑ ﻌ ﺪ ﺍﻟﻘﹶﺮﺍﺑ ﺔ ﻛﺬﻱ ﺭﺣﻢ ﺇﻥ ﻭ ﹺﺭﺛﹾﻨﺎﻩ ﺃﻭ ﻣ ﻊ ﻋ ﺪﻣﻬﺎ ﻛﹶﺄ ﺣ ﺪ ﺍﻟ ﺰ ﻭ ﺣﻴ ﻦ ﺴ ﹺ ﺤ ﺽ ﹺﺑ
ﺍﻟﻔﹸﺮﻭ ﹺ
ﺼﺒﺘﻪ.
ﻭﺍﳌﹸﻌﺘ ﻖ ﻭ ﻋ
ﻼ ﻳﺨﻠﻲ ﺐ ﺃﻭ ﹺﺇ ﹾﺫﻧﹺﻪ ،ﻓ ﹶ ﻍ ﻭﺣﻀﻮ ﹺﺭ ﺍﻟﻐﺎﺋ ﹺ ﱯ ﻣ ﻦ ﺍﻟ ﻮﺭﺛﺔ ﺑﹺﺎﻟﺒﻠﹸﻮ ﹺﺲ ﺍﳉﺎﱐ ﺇﱃ ﻛﻤﺎ ﹺﻝ ﺍﻟﺼ ]ﺗﻨﺒﻴﻪ[ :ﻳﺤﺒ
ﺤﺘﻢ ﹶﻗﺘﻠﹶﻪ ﻓﻴ ﹾﻘﺘﻠﹶﻪ ﺍﻹِﻣﺎﻡ ﺕ ﺍﳊ ﻖ ﻭﺍﻟﻜﹶﻼ ﻡ ﰲ ﻏ ﹺﲑ ﻗﺎﻃﻊ ﺍﻟﻄﱠﺮﻳﻖﹺ ،ﺃﻣﺎ ﻫﻮ ﺇﺫﺍ ﺗ ﺏ ﻓﹶﻴﻘﻮ ﹺﺑﻜﹶﻔﻴ ﹴﻞ ﻷﻧﻪ ﻗﺪ ﻳﻬ ﺮ
ﺽ ﻣﻨﻬﻢ ﺃﻭ ﻣﻦ ﺑﺎﻗﻴﻬﻢ ،ﺃﻭ ﺑﻘﹸﺮ ﻋ ﺔ ﺑﻴﻨﻬﻢ ﺴﺘﻮﰲ ﺍﻟ ﹶﻘﻮﺩ ﺇﻻ ﻭﺍﺣ ﺪ ﻣ ﻦ ﺍﻟ ﻮ ﺭﺛﹶﺔ ﺃﻭ ﻣ ﻦ ﹶﻏﻴﺮﹺﻫﻢ ﺑﺘﺮﺍ ﹴ ﻣﻄﹾﻠﻘﹰﺎ ﻭﻻ ﻳ
ﺹ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻋ ﹾﻔ ﹴﻮ ﺤﻘﱢﲔ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ﻋﺎﳌﹰﺎ ﺗﺤﺮ ﱘ ﺍﳌﹸﺒﺎﺩﺭﺓ ﻓﻼ ﻗﹶﺼﺎ ﺇﺫﺍ ﱂ ﻳﺘﺮﺍﺿﻮﺍ .ﻭﻟﻮ ﺑﺎ ﺩ ﺭ ﺃﺣ ﺪ ﺍﳌﺴﺘ
ﻣﻨ ﻪ ﺃﻭ ﻣ ﻦ ﹶﻏﻴﺮﹺﻩ ،ﻭﺇﻻ ﹶﻓ ﻌﹶﻠ ﻴ ﻪ ﺍﻟ ﹶﻘﺼﺎﺹ ،ﻭﻟ ﻮ ﹶﻗﺘﹶﻠ ﻪ ﹶﺃ ﺟﻨﱯ ﹶﺃ ﺧﺬﹶ ﺍﻟ ﻮ ﺭﺛﹶﺔ ﺍﻟﺪﻳﺔ ﻣﻦ ﺗ ﺮ ﹶﻛ ﺔ ﺍﳉﺎﱐ ﻻ ﻣﻦ ﺍﻷ ﺟﻨﱯ
ﺲ ﺃﻭ ﻏﲑﻫﺎ ﺇﻻ ﺑﺈﹺﺫ ﻥ ﺍﻹِﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﻓﺈﹺﻥ ﺍﺳﺘﻘ ﱠﻞ ﺑﻪ ﻋﺰﺭ. ﻭﻻ ﻳﺴﺘﻮﰲ ﺍﳌﹸﺴﺘﺤﻖ ﺍﻟ ﹶﻘ ﻮ ﺩ ﰲ ﻧﻔ ﹴ
ﻉ ﻟﺴﻼﻣﺔ ﺣﻴﻮﺍ ﻥ ﻕ ﺇﻟﻘﺎ َﺀ ﻏﲑ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺍﳌﹶﺘﺎ ﹺ ﻑ ﺍﻟﻐﺮ ﹺ ﺐ ﻋﻨ ﺪ ﻫﻴﺠﺎ ﻥ ﺍﻟﺒﺤﺮ ﻭﺧﻮ ﺠ ]ﺗﺘﻤﺔ[ :ﻳ ﹺ
ﻚ .ﺃﻣﺎ ﺍﳌﻬﺪﺭ، ﺏ ﻟﺴﻼﻣ ﺔ ﺍﻵﺩﻣﻲ ﺍﶈﺘﺮﻡ ﺇﻥ ﺗﻌﻴﻦ ﻟﺪﻓﻊ ﺍﻟﻐﺮﻕ ﻭﺇﻥ ﱂ ﻳ ﹾﺄ ﹶﺫ ﻥ ﺍﳌﺎﻟ ﻣﺤﺘﺮﻡ ﻭﺇﻟﻘﺎ َﺀ ﺍﻟﺪﻭﺍ
ﺤﺼﻦ ،ﻓﻼ ﻳﻠﻘﻰ ﻷﺟﻠﻪ ﻣﺎﻝ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﻘﻰ ﻫﻮ َﻷ ﺟ ﹺﻞ ﺍﳌﺎﻝﹺ ،ﻛﹶﻤﺎ ﻗﺎﹶﻟ ﻪ ﺤﺮﰊ ﻭﺯﺍ ﻥ ﻣ ﻛ
ﺡ ﻟﹶﻪ ،ﻭﻳﻀﻤﻦ ﻣﺎ ﺃﻟﻘﺎ ﻩ ﺑﻼ ﹺﺇ ﹾﺫ ﻥ ﻣﺎﻟﻜﻪ ،ﻭﻟﹶﻮ ﻗﺎﻝ ﺏ ﳌﺎ ﻻ ﺭﻭ ﻸﺣﺮﺍ ﹺﺭ ﻭﺍﻟﺪﻭﺍ ﺷﻴﺨﻨﺎ ،ﻭﻳﺤﺮﻡ ﺇﹺﻟﻘﺎ َﺀ ﺍﻟﻌﺒﻴ ﺪ ﻟ َ
ﺿ ﻤﻨ ﻪ ﺍﳌﹸﻠﻘﹾﻰ ﻻ ﺍﻵ ﻣ ﺮ .
ﻚ ﻓﻔﻌﻞ
ﻉ ﺯﻳ ﺪ ﻭﻋﻠ ﻲ ﺿﻤﺎﻧﻪ ﺇﻥ ﻃﺎﻟﺒ
ﻟﺮ ﺟ ﹴﻞ ﺃﹶﻟ ﹺﻖ ﻣﺘﺎ
198
ﻀ ﻐﺔﹰ ،ﻭﺑﺎﻟ ﹶﻎ
ﻂ ﻭﹶﻟﺪﻫﺎ ﻣﺎ ﺩﺍ ﻡ ﻋﻠ ﹶﻘ ﹰﺔ ﺃﻭ ﻣ
ﺴ ﻘ ﹶ
]ﻓﺮﻉ[ :ﺃﻓﱴ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﺮﻭﺯﻱ ﲝ ﹼﻞ ﺳﻘﻰ ﺃﻣﺘﻪ ﺩﻭﺍﺀ ﻟﻴ
ﺍﳊﻨ ﻔﻴ ﹸﺔ ﻓﻘﺎﻟﻮﺍ ﳚﻮ ﺯ ﻣﻄﻠﻘﹰﺎ .ﻭﻛﻼﻡ ﺍﻹِﺣﻴﺎﺀ ﻳ ﺪ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﻣﻄﹾﻠﻘﹰﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻭ ﻫ ﻮ ﺍﻷ ﻭﺟﻪ.
ﺐ ﺍﻟ ﹶﻜﻔﱠﺎ ﺭ ﹸﺓ ﻋﻠﻰ ﻣﻦ ﻗﹶﺘ ﹶﻞ ﻣ ﻦ ﻳﺤﺮ ﻡ ﹶﻗﺘﹶﻠ ﻪ ﺧﻄﺄ ﻛﺎ ﹶﻥ ﺃﻭ ﻋﻤﺪﹰﺍ ﻭﻫﻲ ﻋﺘ ﻖ ﺭﹶﻗﺒﺔ ،ﻓﹺﺈ ﹾﻥ ﱂ
]ﺧﺎﲤﺔ[ :ﺗﺠﹺ
ﺠ ﺪ ﹶﻓﺼﻴﺎ ﻡ ﺷ ﻬ ﺮﻳ ﹺﻦ ﻣﺘﺘﺎﺑﹺﻌﻴﻦ.
ﻳ ﹺ
ﺑﺎﺏ ﰲ ﺍﻟﺮﺩﺓ
ﺐﺠ ﺕ ﻓﹶﻼ ﻳ ﹺ ﺖ ﺑﹺﺎﳌ ﻮ ﺼﹶﻠ
ﻂ ﺎ ﺍﻟﻌﻤ ﹸﻞ ﺇﹺﻥ ﺍﺗ ﻉ ﺍﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﻭﻳﺤﺒ ﹸ ﺶ ﹶﺃﻧﻮﺍ ﹺﺤ )ﺍﻟ ﺮ ﺩ ﹸﺓ( ﹸﻟ ﻐ ﹸﺔ ﺍﻟﺮﺟﻮﻉﹺ ،ﻭﻫﻲ ﺃ ﹾﻓ
ﺠﺐ ،ﻭ ﺷﺮﻋﹰﺎ) :ﹶﻗ ﹾﻄ ﻊ ﻣ ﹶﻜﻠﱠﻒ( ﻣﺨﺘﺎﺭ ،ﻓﺘﻠﹾﻐﻮ ﻣ ﻦ ﺻﱯ ﺇﹺﻋﺎﺩﺓ ﻋﺒﺎﺩﺍﺗﻪ ﺍﻟﱵ ﹶﻗﺒﻞ ﺍﻟﺮﺩﺓ .ﻭﻗﺎ ﹶﻝ ﺃﺑﻮ ﺣﻨﻴﻔﹶﺔ ﺗ ﹺ
ﻭﻣﺠﻨﻮ ﻥ ﻭ ﻣ ﹾﻜﺮﻩ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﺒﻪ ﻣﻮ ْﺀﻣﻨﹰﺎ )ﹺﺇ ﺳﻼﹶﻣﹰﺎ ﺑﻜﻔ ﹴﺮ ﻋﺰﻣﹰﺎ( ﺣﺎ ﹰﻻ ﺃﻭ ﻣﺂ ﹰﻻ ﻓﻴﻜﻔﺮ ﺑﻪ ﺣﺎ ﹰﻻ )ﺃﻭ ﻗﹶﻮ ﹰﻻ
ﻱ ﻣﻌﻪ )ﺃﻭ( ﻣ ﻊ )ﻋﻨﺎ ﺩ( ﻣ ﻦ ﺍﻟﻘﺎﺋ ﹺﻞ ﺃﻭ ﺍﻟﻔﺎ ﻋ ﹺﻞ )ﺃﻭ( ﻣﻊ ﻼ ﺑﺎﻋﺘﻘﺎﺩ( ﻟﺬﻟﻚ ﺍﻟ ﻔ ﻌ ﹺﻞ ﺃﻭ ﺍﻟ ﹶﻘ ﻮ ﹺﻝ ﺃ ﺃﻭ ﻓ ﻌ ﹰ
ﺴﺒ ﹺﻖ ﻟﺴﺎ ﻥ ﺃﻭ ﺣﻜﺎﻳﺔ ﹸﻛ ﹾﻔ ﹴﺮ ﺃﻭ ﺨ ﹺﺮﺟﻪ ﻋﻦ ﺍﻟﺮﺩﺓ ﻛ ﻑ ﻣﺎ ﻟﻮ ﺍ ﹾﻗﺘ ﹺﺮ ﹶﻥ ﺑﹺﻪ ﻣﺎ ﻳ )ﺍ ﺳﺘﻬﺰﺍ ٍﺀ( ﺃﻱ ﺍﺳﺘﺨﻔﺎﻑ ،ﲞﻼ
ﻑ ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﻛﺸﻴﺨﻪ ﻭﻛﹶﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﻮﱄ ﺣﺎﻝﹶ ﻏﻴﺒﺘﻪ ﺃﻧﺎ ﺍﷲ ﻭﳓﻮﻩ ﳑﺎ ﻭﻗﻊ ﻷﺋﻤﺔ ﻣﻦ ﺍﻟﻌﺎﺭﹺﻓﲔ ﻛﺎﺑﻦ ﺧﻮ
ﲔ.ﻋﺮﰊ ﻭﺃﺗﺒﺎﻋﻪ ﲝ ﹴﻖ ﻭﻣﺎ ﻭﻗﹶﻊ ﰲ ﻋﺒﺎﺭﺗﻬﻢ ﳑﺎ ﻳﻮ ﻫ ﻢ ﻛﻔﺮﹰﺍ ﻏﲑ ﻣﺮﺍ ﺩ ﺑﻪ ﻇﺎ ﻫ ﺮ ﻩ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﳌﻮﻓﱠﻘ
ﻧﻌﻢ ،ﻳﺤﺮ ﻡ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﺻﻄﻼﺣﻬﻢ ﻭﻃﹶﺮﻳﻘﹶﺘﻬﻢ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺒﻬﻢ ﻓﺈﹺﺎ ﻣﺰﻟ ﹸﺔ ﹶﻗ ﺪ ﹴﻡ ﹶﻟﻪ ،ﻭ ﻣ ﻦ ﱠﰒ
ﱄ ﻗﺎ ﹶﻝ ﺃﻧﺎ ﺍﷲ؟ ﻓﻴﻪ ﻧﻈﺮ ،ﻷﻧﻪ ﺇﻥ ﻗﺎﻟﻪ ﺿ ﱠﻞ ﻛﹶﺜﲑﻭﻥ ﺍ ﹾﻏﺘﺮﻭﺍ ﹺﺑﻈﹶﻮﺍﻫﺮﻫﺎ .ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ :ﻳﻌﺰﺭ ﻭ ﹼ
ﻱ ﻭﺟﻪ ﻟﻠﺘﻌﺰﻳﺮ .ﺍﻩ .ﻭﺫﻟﻚ ﻭﻫﻮ ﻣﻜﻠﱠﻒ ﻓﻬ ﻮ ﻛﺎﻓﺮ ﻻ ﻣﺤﺎﻟﹶﺔ ،ﻭﺇﻥ ﻗﺎﻟﻪ ﺣﺎ ﹶﻝ ﺍﻟﻐﻴﺒﺔ ﺍﳌﺎﹺﻧﻌﺔ ﻟﻠﺘﻜﹾﻠﻴﻒ ﻓﺄ
)ﻛﻨﻔﻲ ﺻﺎﻧﻊ ﻭ( ﻧﻔﻲ )ﻧﱯ( ﺃﻭ ﺗﻜﺬﻳﺒﻪ )ﻭﺟﺤﺪ ﳎﻤﻊ ﻋﻠﻴﻪ( ﻣﻌﻠﻮ ﻡ ﻣﻦ ﺍﻟﺪﻳ ﹺﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﹶﻏﻴﺮ ﺗﺄﻭﻳ ﹴﻞ
ﺏ ﺍﳋ ﻤ ﹺﺮ ﺡ ﻭﺗﺤﺮﱘ ﺷ ﺮ ﹺ ﺏ ﳓﻮ ﺍﻟﺼﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ﻭﲢﻠﻴ ﹺﻞ ﻧﺤﻮ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎ ﹺ ﺺ ﻛﹶﻮﺟﻮ ﹺ ﻭﺇﻥ ﱂ ﻳﻜﹸﻦ ﻓﻴﻪ ﻧ
ﺹ ﻭﹶﻟ ﻮ ﻛﺎﻥ ﻓﻴﻪ ﺏ ﺍﻟﺮﻭﺍﺗﺐ ﻭﺍﻟﻌﻴﺪ ﲞﻼﻑ ﻣﺠﻤﻊ ﻋﻠﻴﻪ ﻻ ﻳﻌﺮﹶﻓ ﻪ ﺇﻻ ﺍﳋﹶﻮﺍ ﺲ ﻭﻧ ﺪ ﹺ
ﻭﺍﻟﻠﱡﻮﺍﻁ ﻭﺍﻟﺰﻧﺎ ﻭﺍ ﹶﳌ ﹾﻜ ﹺ
ﺖ ﺍ ِﻹﺑ ﹺﻦ ﺍﻟﺴﺪﺱ ﻣﻊ ﺍﻟﹺﺒﻨﺖ ﻭﻛﺤﺮﻣﺔ ﻧﹺﻜﺎﺡ ﺍﳌﻌﺘﺪﺓ ﻟﻠﻐﲑ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ، ﻕ ﹺﺑﻨ ﺺ ﻛﺎ ﺳﺘﺤﻘﺎ ﹺ ﻧ
ﻑ ﻭﻟﻮ ﻧﺒﻴﹰﺎ ﻭﺇﻥ ﻕ( ﺍﺧﺘﻴﺎﺭﹰﺍ ﻣﻦ ﻏﲑ ﺧﻮ ﻭﲞﻼﻑ ﺍﳌﻌﺬﻭﺭ ﻛﻤﻦ ﹶﻗ ﺮﺏ ﻋ ﻬﺪﻩ ﺑﺎﻹِﺳﻼﻡ )ﻭﺳﺠﻮ ﺩ ﳌﺨﻠﻮ ﹴ
ﻕ ﺃﻭ ﱂ ﻳﻄﺎﹺﺑ ﻖ ﻗﹶﻠﺒﻪ ﺟﻮﺍ ﹺﺭ ﺣ ﻪ ﻷﻥ ﻇﺎﻫﺮ ﺣﺎﻟﻪ ﻳ ﹶﻜﺬﱢﺑﻪ ﻭﰲ ﺍﻟﺮﻭﺿﺔ ﻋﻦ ﺍﻟﺘﻬﺬﻳﺐ ﻣﻦ ﺩﺧﻞ ﺃﻧﻜﺮ ﺍ ِﻹ ﺳﺘﺤﻘﺎ
ﺼﻨ ﹴﻢ ﺃﻭ ﺗﻠﻔﱠﻆ ﺑﻜ ﹾﻔ ﹴﺮ ﰒ ﺍﺩﻋﻰ ﺇﻛﺮﺍﻫﹰﺎ ﻓﺈﹺﻥ ﻓﻌﻠﻪ ﰲ ﺧﻠ ﻮﺗﻪ ﱂ ﻳ ﹾﻘﺒﻞ ﺃﻭ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺠ ﺪ ﻟ ﺏ ﻓﺴ ﺩﺍ ﺭ ﺍﳊ ﺮ ﹺ
ﻕ ﻛﺜﲑﺍﹰ، ﻭﻫﻮ ﺃﺳﲑ ﻗﺒﻞ ﻗﻮﻟﻪ ﺃﻭ ﺗﺎﺟﺮ ﻓﻼ ﻭﺧﺮﺝ ﺑﺎﻟﺴﺠﻮ ﺩ ﺍﻟﺮﻛﻮﻉ ﻷﻥ ﺻﻮﺭﺗﻪ ﺗﻘﻊ ﰲ ﺍﻟﻌﺎﺩﺓ ﻟﻠﻤﺨﻠﻮ ﹺ
ﻕ ﺑﻴﻨ ﻬﻤﺎ ﻋﻨ ﺪ ﺍﻹِﻃﻼﻕﹺ ،ﲞﻼﻑ ﻣﺎ ﻟﻮ ﹶﻗﺼﺪ ﻑ ﺍﻟﺴﺠﻮﺩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻧﻌﻢ ﻳﻈﻬﺮ ﺃﻥ ﳏ ﹼﻞ ﺍﻟ ﹶﻔ ﺮ ﹺ ﲞﻼ
ﻕ ﺑﺎﻟﺮﻛﻮﻉ ﻛﻤﺎ ﻳﻌ ﱠﻈﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻓﺈﹺﻧﻪ ﻻ ﺷﻚ ﰲ ﺍﻟﻜﻔﺮ ﺣﻴﻨﺌ ﺬ .ﺍﻩ .ﻭﻛﻤﺸﻲ ﺇﱃ ﺗﻌﻈﻴ ﹺﻢ ﻣﺨﻠﻮ ﹴ
ﺴﺘﻘﺬﹶﺭ ،ﻗﺎﻝ ﺍﻟﺮﻭﻳﺎﱐ ﺃﻭ ﻋﻠﻢ ﺷﺮﻋﻲ ،ﻭ ﻣﹾﺜﻠﹶﻪ ﺍﻟﻜﻨﺎﺋﺲ ﺑﺰﻳﻬﻢ ﻣﻦ ﺯﻧﺎﺭ ﻭﻏﲑﻩ ﻭﻛﺈﹺﻟﻘﺎ ِﺀ ﻣﺎ ﻓﻴ ﻪ ﹸﻗﺮﺁ ﹲﻥ ﰲ ﻣ
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ﺴﻠ ﹴﻢ ﻟ ﹶﺬﻧﺒﻪ ﺑﻼ ﺗﺄﻭﻳ ﹴﻞ ﻷﻧﻪ ﺳﻤﻲ
ﺑﺎﻷﻭﱃ ﻣﺎ ﻓﻴ ﻪ ﺍ ﺳ ﻢ ﻣﻌﻈﹶﻢ )ﻭﺗﺮﺩﺩ ﰲ ﻛﻔﺮ( ﺃﹶﻳ ﹾﻔﻌﻠﻪ ﺃﻭ ﻻ ،ﻭ ﹶﻛﺘﻜﹾﻔ ﹺﲑ ﻣ
ﺐ ﻣﻨﻪ ﺗﻠﻘﲔ ﺍﻹِﺳﻼﻡ ﺍﺻﱪ ﺳﺎﻋﺔ ﻓﻴ ﹾﻜﻔﹸﺮ ﰲ ﺍﳊﺎﻝ ﺍﻹِﺳﻼﻡ ﹸﻛﻔﹾﺮﺍﹰ ،ﻭﻛﺎﻟﺮﺿﺎ ﺑﺎﻟﻜ ﹾﻔ ﹺﺮ :ﻛﺄﻥ ﻗﺎ ﹶﻝ ﻟ ﻤ ﻦ ﹶﻃﹶﻠ
ﺻﺤﺒ ﹶﺔ ﺃﰊ ﺑﻜﺮ ﺃﻭﰲ ﻛﻞ ﻣﺎ ﻣ ﺮ ﳌﻨﺎﻓﺎﺗﻪ ﺍﻹِﺳﻼﻡ ،ﻭﻛﺬﺍ ﻳ ﹾﻜﻔﹸﺮ ﻣ ﻦ ﺃﻧﻜﹶﺮ ﺇﹺﻋﺠﺎ ﺯ ﺍﻟﻘﹸﺮﺁﻥ ﺃﻭ ﺣﺮﻓﹰﺎ ﻣﻨﻪ ﺃﻭ
ﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺐ ﺍﻟﺸﻴﺨﲔ ﺃﻭ ﺍ ﹶ ﹶﻗﺬﹾﻑ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻭﻳ ﹾﻜﻔﹸﺮ ﰲ ﻭﺟﻪ ﺣﻜﺎﻩ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺳ
ﻼ ﺃﻭ ﻗﺎﻝ ﺭﺅﻳﱵ ﺇﻳﺎﻙ ﻕ ﻣﺜ ﹰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻻ ﻣﻦ ﻗﺎﻝ ﳌﻦ ﺃﺭﺍﺩ ﲢﻠﻴﻔﻪ ﻻ ﺃﺭﻳﺪ ﺍﳊﻠﻒ ﺑﺎﷲ ﺑﻞ ﺑﺎﻟﻄﱠﻼ ﹺ
ﺕ.
ﻛﺮﺅﻳﺔ ﻣﻠﹶﻚ ﺍﳌﻮ
ﻁ ﰲ ﺍﻟﺘﻜﻔ ﹺﲑ ﻣﺎ ﺃﻣﻜﹶﻨ ﻪ ﻟﻌﻈﹶﻢ ﺧ ﹶﻄﺮﹺﻩ ﻭﻏﹶﻠﺒﺔ ﻋﺪﻡ ﻗﺼﺪﻩ ﺳﻴﻤﺎ ﻣﻦ ]ﺗﻨﺒﻴﻪ[ :ﻳﻨﺒﻐﻲ ﻟﻠﻤﻔﱵ ﺃﻥ ﳛﺘﺎ ﹶ
ﺏ( ﻭﺟﻮﺑﹰﺎ )ﻣ ﺮﺗﺪ( ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎ ﹶﻥ ﺃﻭ ﹸﺃﻧﺜﻰ ﻷﻧﻪ ﺍﻟﻌﻮﺍﻡ ،ﻭﻣﺎ ﺯﺍﻝ ﹶﺃﺋﻤﺘﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ) .ﻭﻳﺴﺘﺘﺎ
ﺐ ﺑﻌﺪ ﺍ ِﻹ ﺳﺘﺘﺎﺑﺔ )ﻗﺘﻞ( ﺃﻱ ﹶﻗﺘﹶﻠ ﻪ
ﺖ ﻟﻪ ﺷﺒﻬﺔ ﻓﺘﺰﺍ ﹸﻝ )ﰒ( ﺇﻥ ﱂ ﻳﺘ ﺿ ﻛﺎ ﹶﻥ ﻣﺤﺘﺮﻣﹰﺎ ﺑﺎ ِﻹﺳﻼ ﹺﻡ ﻭ ﺭﺑﻤﺎ ﻋ ﺮ
ﺏ ﺍﻟﺮﻗﺒ ﺔ ﻻ ﺑﻐﲑﹺﻩ )ﺑﻼ ﺇﻣﻬﺎ ﹴﻝ( ﺃﻱ ﺗﻜﻮ ﹸﻥ ﺍﻹِﺳﺘﺘﺎﺑ ﹸﺔ ﻭﺍﻟﻘﺘ ﹸﻞ ﺣﺎ ﹰﻻ ﳋﱪ ﺍﻟﺒﺨﺎﺭﻱ: ﻀ ﺮ ﹺ
ﺍﳊﺎﻛﻢ ﻭﻟﻮ ﺑﹺﻨﺎﺋﺒ ﻪ ﹺﺑ
ﺹ .ﻧﻌﻢ ﻳﻌ ﺰ ﺭ ﻕ ﺍﻟﻨﺼﻮ ﹺ "ﻣﻦ ﺑ ﺪ ﹶﻝ ﺩﻳﻨ ﻪ ﻓﺎﻗﺘﻠﻮﻩ ،ﻓﺈﹺﺫﺍ ﺃﺳﻠﻢ ﺻﺢ ﺇﺳﻼﻣ ﻪ ﻭﺗﺮﻙ" ﻭﺇ ﹾﻥ ﺗﻜﺮﺭﺕ ﹺﺭﺩﺗ ﻪ ﻹِﻃﻼ ﹺ
ﺕ ﺭﺩﺗ ﻪ ﻻ ﰲ ﺃﻭﻝ ﻣﺮﺓ ﺇﺫﺍ ﺗﺎﺏ ،ﺧﻼﻓﹰﺎ ﳌﺎ ﺯﻋ ﻤ ﻪ ﺟﻬﹶﻠ ﹸﺔ ﺍﻟﻘﹸﻀﺎ ﺓ. ﻣﻦ ﺗﻜﺮﺭ
]ﺗﺘﻤﺔ[ :ﺇﳕﺎ ﻳﺤﺼﻞ ﺇﺳﻼ ﻡ ﻛﻞ ﻛﺎﻓ ﹴﺮ ﺃﺻﻠﻲ ﺃﻭ ﻣﺮﺗ ﺪ ﺑﺎﻟﺘﻠﻔﱡﻆ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻣﻦ ﺍﻟﻨﺎﻃﻖ ﻓﻼ ﻳﻜﹾﻔﻲ ﻣﺎ
ﺴ ﻦ ﺍﻟﻌﺮﺑﻴ ﺔ ﻋﻠﻰ ﺍﳌﻨﻘﻮ ﹺﻝ ﺑ ﹶﻘﻠﹾﺒﻪ ﻣﻦ ﺍﻹِﳝﺎﻥ ،ﻭﺇ ﹾﻥ ﻗﺎ ﹶﻝ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ﻭﺟﻤﻊ ﻣﺤﻘﻘﻮ ﹶﻥ ﻭﻟﻮ ﺑﺎﻟﻌﺠﻤﻴﺔ ،ﻭﺇﻥ ﺃ ﺣ
ﺏ ﻣ ﻤ ﻦ ﻳﻨ ﻜﺮﻫﺎ ﻓﻴﺰﻳﺪ ﺍﻟﻌﻴﺴﻮﻱ ﻣﻦ ﻑ ﺑﺮﺳﺎﹶﻟﺘﻪ ﺇﱃ ﻏ ﹺﲑ ﺍﻟﻌﺮ ﹺ ﺍﳌﻌﺘﻤﺪ ،ﻻ ﺑﻠﻐ ﺔ ﹶﻟﻘﱠﻨﻬﺎ ﺑﻼ ﻓﹶﻬ ﹴﻢ ﰒ ﺑﺎﻻﻋﺘﺮﺍ
ﺍﻟﻴﻬﻮﺩ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﲨﻴﻊ ﺍﳋﻠﻖ ﺃﻭ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻛﻞ ﺩﻳ ﹴﻦ ﳜﺎﻟﻒ ﺩﻳﻦ ﺍﻹِﺳﻼﻡ ،ﻓﻴﺰﻳ ﺪ ﺍﳌﺸﺮﻙ
ﺖ ﺑﻪ ﻭﺑﺮﺟﻮﻋﻪ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﺍﺭﺗ ﺪ ﺑﹺﺴﺒﺒﻪ ﻭﻣﻦ ﺟ ﻬ ﹺﻞ ﺍﻟﻘﹶﻀﺎﺓ ﺃﻥ ﻣﻦ ﺍﺩﻋﻰ ﺖ ﺃ ﺷ ﺮ ﹾﻛ
ﺕ ﲟﺎ ﻛ ﻨ ﹶﻛﻔﹶﺮ
ﻂ ﻓﺎﺣﺶ ،ﻓﻘﺪ ﺖ ﻭﻫﺬﺍ ﻏﻠ ﹲ ﻆ ﲟﺎ ﻗﹸﻠ ﳊ ﹾﻜ ﻢ ﺑﺈﹺﺳﻼﻣﻪ ﻳﻘﻮﻟﻮﻥ ﻟﻪ ﺗﻠ ﱡﻔ ﹲ ﻋﻠﻴﻪ ﻋﻨﺪﻫﻢ ﺑﺮ ﺩ ﺓ ﺃﻭ ﺟﺎﺀﻫﻢ ﻳﻄﻠﺐ ﺍ ﹸ
ﺖ ﻟﻪ ﻗﻞ ﻒ ﻋﻦ ﺍﳊﺎﻝ ﻭﻗﻠ ﺸ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﺫﺍ ﺍﺩﻋﻰ ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ ﺍﺭﺗ ﺪ ﻭﻫﻮ ﻣﺴﻠﻢ ﱂ ﺍﻛ
ﺃﺷﻬ ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﻚ ﺑﺮﻱ ٌﺀ ﻣﻦ ﻛﻞ ﺩﻳ ﹴﻦ ﳜﺎﻟﻒ ﺩﻳ ﹺﻦ ﺍﻹِﺳﻼﻡ .ﺍﻩ.
ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﺆﺧﺬ ﻣﻦ ﺗﻜﺮﻳﺮﹺﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﹶﻟ ﹾﻔﻆﹸ ﺃﺷﻬ ﺪ ﺃﻧ ﻪ ﻻ ﺑ ﺪ ﻣﻨ ﻪ ﰲ ﺻﺤ ﺔ ﺍﻹِﺳﻼﻡ ﻭﻫﻮ ﻣﺎ ﻳﺪ ﱡﻝ
ﻋﻠﻴ ﻪ ﻛﻼ ﻡ ﺍﻟﺸﻴﺨﲔ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻏﲑﻫﺎ ،ﻟﻜﻦ ﺧﺎﹶﻟﻒ ﻓﻴﻪ ﺟ ﻤﻊ ،ﻭﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳﺪﻝ ﻟﻜﻞ .ﺍﻩ.
ﺐ
ﺚ ﻭﻳﺸﺘﺮﻁ ﻟﻨﻔﹾﻊ ﺍﻹِﺳﻼﻡ ﰲ ﺍﻵﺧﺮﺓ ،ﻣﻊ ﻣﺎ ﻣﺮ ﺗﺼﺪﻳ ﻖ ﺍﻟﻘﻠ ﹺ ﺏ ﺃﻣ ﺮ ﻛﻞ ﻣﻦ ﺃﺳﻠﻢ ﺑﺎﻹِﳝﺎﻥ ﺑﺎﻟﺒﻌ ﻭﻳﻨﺪ
ﺕ ﲟﺎ ﻣ ﺮ ﱂ ﻳﻜﹸﻦ ﻣﻮ ْﺀﻣﻨﹰﺎ ﻭﹺﺇﻥ ﺑﻮﺍﺣﺪﺍﻧﻴ ﺔ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺭﺳﻠ ﻪ ﻭﻛﺘﺒ ﻪ ﻭﺍﻟﻴﻮ ﻡ ﺍﻵﺧﺮ ،ﻓﺈﹺﻥ ﺍﻋﺘﻘﺪ ﻫﺬﺍ ﻭﱂ ﻳﺄ
ﳊ ﹶﻜ ﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻇﺎﻫﺮﹰﺍ. ﺐ ﻋﻠﻴﻪ ﺍ ﹸﺃﹶﺗﻰ ﺑﻪ ﺑﻼ ﺍ ﻋﺘﻘﺎ ﺩ ﺗﺮﺗ
ﺑﺎﺏ ﺍﳊﺪﻭﺩ
200
ﺠﹶﻠ ﺪ( ﻭﺟﻮﺑﹰﺎ )ﺇﻣﺎ ﻡ( ﺃﻭ ﻧﺎﺋﺒ ﻪ
ﺃﻭﳍﺎﺣ ﺪ ﺍﻟﺰﻧﺎ ،ﻭﻫﻮ ﺃ ﹾﻛﺒ ﺮ ﺍﻟﻜﺒﺎﺋﺮ ،ﺑ ﻌ ﺪ ﺍﻟ ﹶﻘﺘﻞﹺ ،ﻭﻗﻴ ﹶﻞ ﻫﻮ ﻣﻘ ﺪ ﻡ ﻋﻠﻴﻪ) .ﻳ
ﺩﻭ ﹶﻥ ﻏﲑﻫﻤﺎ ﺧﻼﻓﹰﺎ ﻟﻠ ﹶﻘﻔﱠﺎﻝ )ﺣ ﺮﹰﺍ ﻣﻜﻠﻔﹰﺎ ﺯﱏ( ﺑﺈﹺﻳﻼﺝ ﺣﺸﻔ ﺔ ﺃﻭ ﹶﻗ ﺪﺭﻫﺎ ﻣ ﻦ ﻓﺎﻗﺪﻫﺎ ﰲ ﻓﹶﺮﺝ ﺁﺩﻣﻲ ﺣﻲ
ﹸﻗﺒﻞ ﺃﻭ ﺩﺑﺮ ﹶﺫﻛﹶﺮ ﺃﻭ ﹸﺃﻧﺜﻰ ﻣﻊ ﻋﻠﹾﻢ ﺗﺤﺮﳝﻪ ،ﻓﹶﻼ ﺣ ﺪ ﹺﺑﻤﻔﺎﺧﺬ ﺓ ﻭﻣﺴﺎ ﺣ ﹶﻘ ﺔ ﻭﺍ ﺳﺘﻤﻨﺎ ٍﺀ ﺑﻴ ﺪ ﻧﻔﺴِﻪ ﺃﻭ ﻏ ﹺﲑ
ﺚ ﹺﺑ ﹶﺬ ﹶﻛ ﹺﺮ ﻩ ﺣﱴ ﻳﻨ ﹺﺰ ﹶﻝ ﻷﻧ ﻪ ﰲ ﻣﻌﲎ ﺣﻠﻴﻠﺘﻪ ،ﺑﻞ ﻳ ﻌﺰﺭ ﻓﺎ ﻋ ﹸﻞ ﺫﻟﻚ .ﻭﻳﻜﺮﻩ ﺑﻨﺤﻮ ﻳﺪﻫﺎ ﹶﻛﺘﻤﻜﻴﻨﹺﻬﺎ ﻣ ﻦ ﺍﻟ ﻌﺒ
ﺝ ﻴﻤ ﺔ ﺃﻭ ﻣﻴﺖ ،ﻭﻻ ﳚﺐ ﺫﺑﺢ ﺍﻟﺒﻬﻴﻤﺔ ﺍﳌﺄﻛﻮﻟﺔ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﻭﻫﻢ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﺍﻟ ﻌ ﺰﻝﹺ ،ﻭﻻ ﺑﺈﹺﻳﻼﺝ ﰲ ﻓﺮ ﹺ
ﺼ ﹴﺮ ﹶﻓﹶﺄ ﹾﻛﺜﹶﺮ )ﺇﻥ ﻛﺎﻥ( ﺍﻟﻮﺍﻃﻰ ُﺀ ﺃﻭ ﺏ ﻋﺎﻣﹰﺎ( ﻭﻻ ًﺀ ﳌﺴﺎﹶﻓ ﺔ ﻗ ﺕ )ﻭﻳ ﻐ ﺮ ﺠﻠﹶﺪ ﻣﻦ ﺫﻛﺮ )ﻣﺎﺋﺔ( ﻣﻦ ﺍﳉﹶﻠﺪﺍ ﻳ
ﺍﳌﻮﻃﻮﺀ ﹸﺓ ﺣﺮﹰﺍ )ﺑﹺﻜﺮﹰﺍ( ﻭﻫﻮ ﻣﻦ ﱂ ﻳﻄﺄ ﺃﻭ ﺗﻮﻃﺄ ﰲ ﻧﻜﺎﺡ ﺻﺤﻴﺢ )ﻻ( ﺇﻥ ﺯﱏ )ﻣﻊ ﻇ ﻦ ﺣ ﹶﻞ( ﺑﺄﻥ ﺍﺩﻋﺎ ﻩ
ﺏ ﻋﻬﺪ ﻩ ﺑﺎ ِﻹﺳﻼﻡ ﺃﻭ ﺑﻌﺪ ﻋﻦ ﺃ ﻫﻠﻪ )ﺃﻭ ﻣﻊ ﲢﻠﻴﻞ ﻋﺎﱂ( ﻳﻌﺘ ﺪ ﲞﻼﻓ ﻪ ﻟﺸﺒﻬ ﺔ ﺇﺑﺎﺣﺘ ﻪ ﻭﺇﻥ ﱂ ﻳﻘﻠﺪ ﻩ ﻭﻗﺪ ﻗ ﺮ
ﻑ ﺍﳋﺎﱄ ﻋﻨﻬﻤﺎ، ﺍﻟﻔﺎﻋ ﹸﻞ ﻛﻨﻜﺎﺡﹴ ﺑﻼ ﻭﱄ ﻛﻤﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﺃﻭ ﺑﻼ ﺷﻬﻮﺩ ،ﻛﻤﺬﻫﺐ ﻣﺎﻟﻚ ،ﲞﻼ
ﻑ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﹶﻟ ﻮ ﻣﻦ ﻣ ﻌﺘﻘﺪ ﺗﺤﺮﳝﻪ .ﻧﻌﻢ :ﺇﻥ ﺣﻜﹶﻢ ﺡ ﻣﺘﻌﺔ ﻧﻈﺮﹰﺍ ﳋﻼ ﻭﺇﻥ ﻧﻘﻞ ﻋﻦ ﺩﺍﻭﺩ .ﻭﻛﻨﹺﻜﺎ ﹺ
ﺤ ﺪ ﰲ ﻣﺴﺘ ﹾﺄﺟﺮ ﺓ ﻟﻠﺰﻧﺎ ﻉ ﺍﻟﺸﺒﻬﺔ ﺣﻴﻨﺌ ﺬ ﻗﺎﻟﻪ ﺍﳌﺎﻭﺭﺩﻱ ،ﻭﻳ ﺨﺘﻠﻒ ﻓﻴ ﻪ ﺣ ﺪ ﻻ ﺭﺗﻔﺎ ﹺﺡ ﺍ ﹸﳌ ﺣﺎ ﻛ ﻢ ﺑﹺﺈﺑﻄﺎ ﹺﻝ ﺍﻟﻨﻜﺎ ﹺ
ﻉ ﻋﻠﻰ ﻋﺪﻡ ﺎ ﺇﺫ ﻻ ﺷﺒﹺﻬﺔ ﻟﻌﺪ ﹺﻡ ﺍﻹِﻋﺘﺪﺍ ﺩ ﺑﺎﻟﻌﻘ ﺪ ﺍﻟﺒﺎﻃ ﹺﻞ ﺑﻮﺟﻪ ،ﻭﻗﻮ ﹺﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﺷﺒﻬﺔ ﻳﻨﺎﻓﻴﻪ ﺍ ِﻹﺟﻤﺎ
ﻉ ﺧﻼﻓﻪ ،ﻭﻛﺬﺍ ﰲ ﻣﺒﻴﺤﺔ ﻷﻥ ﺍﻹِﺑﺎﺣﺔ ﻫﻨﺎ ﻟﻐ ﻮ ﻒ ﻣ ﺪ ﹺﺭﻛﻪ ﻭﱂ ﻳﺮﺍ ﹺ ﺿ ﻌ
ﺐ ﺑﺬﻟﻚ ،ﻭ ﻣ ﻦ ﹶﺛ ﻢ ﺕ ﺍﻟﻨﺴ ﹺ ﺛﺒﻮ
ﺤ ﹺﻮ ﺑﻴﻨﻮﻧ ﺔ ﻛﱪﻯ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔ ﺔ ﻷﻧﻪ ﻻ ﻋﱪ ﹶﺓ ﺑﺎﻟﻌﻘ ﺪ ﻭﳏﺮﻣﺔ ﻋﻠﻴﻪ ﻟﺘﻮﱡﺛ ﹴﻦ ﺃﻭ ﻟﻨ
ﺝ ﰲ ﹸﻗﺒﻞ ﺍﻟﻔﺎﺳﺪ ،ﺃﻣﺎ ﳎﻮﺳﻴﺔ ﺗﺰﻭﺟﻬﺎ ﻓﻼ ﻳﺤ ﺪ ﹺﺑ ﻮ ﹾﻃﺌﻬﺎ ﻟﻺﺧﺘﻼﻑ ﰲ ﺣ ﱢﻞ ﻧﻜﺎﺣﻬﺎ ،ﻭﻻ ﻳﺤ ﺪ ﺑﺈﹺﻳﻼ ﹴ
ﳑﻠﻮﻛ ﺔ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﻨﺤﻮ ﳏﺮﻣﻴﺔ ﺃﻭ ﺷﺮﺏ ﻟﻐﲑﻩ ﻓﻴﻬﺎ ﺃﻭ ﺛﻮﺛﱠﻦ ﺃﻭ ﲤﺠﺲ ﻭﻻ ﺑﺈﹺﻳﻼﺝ ﰲ ﺃﻣ ﺔ ﻓﺮﻉ ﻭﻟﻮ
ﻕ ﳏﺼﻦ ﺃﻭ ﺑﻜ ﹴﺮ ﻭﻟﻮ ﻑ ﻓﻴﻬﺎ ،ﻭﺃﻣﺎ ﺣ ﺪ ﺫﻱ ﹺﺭ ﺸﺒﻬﺔ ﺍﳌﻠﻚ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻷﺧﲑ ﺓ ﻭﺷﺒﻬﺔ ﺍﻹِﻋﻔﺎ ﻣﺴﺘﻮﻟ ﺪ ﺓ ﻟ
ﺏ ﻧﺼﻒ ﻋﺎﻡ ،ﻭﻳﺤ ﺪ ﺍﻟﺮﻗﻴ ﻖ ﺍﻹِﻣﺎ ﻡ ﺃﻭ ﺍﻟﺴﻴﺪ ﺠﻠﹶﺪ ﲬﺴﲔ ﻭﻳﻐ ﺮ ﳊ ﺮ ﻭﺗﻐﺮﻳﺒﹺﻪ ﻓﻴ ﻒ ﺣ ﺪ ﺍ ﹸ ﻣﺒﻌﻀﹰﺎ ﻓﻨﺼ
)ﻭﻳﺮﺟﻢ( ﺃﻱ ﺍﻹِﻣﺎ ﻡ ﺃﻭ ﻧﺎﺋﺒ ﻪ ﺑﺄﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﻟﻴﺤﻴﻄﻮﺍ ﺑﻪ ﻓﲑﻣﻮ ﻩ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﲝﺠﺎﺭ ﺓ ﻣﻌﺘﺪﻟ ﺔ ﺇﻥ ﻛﺎﻥ
ﻼ ﺃﻭ ﺍﻣﺮﺃ ﹰﺓ ﺣﱴ ﳝﻮﺕ ﺇﲨﺎﻋﹰﺎ ﻷﻧﻪ ﺭ ﺟ ﻢ ﻣﺎﻋﺰﹰﺍ ﻭﺍﻟﻐﺎﻣﺪﻳﺔ .ﻭﻻ ﻳﺠﻠ ﺪ ﻣﻊ ﺍﻟ ﺮﺟﻢ ﻋﻨ ﺪ )ﳏﺼﻨﹰﺎ( ﺭﺟ ﹰ
ﺸ ﺮﺏﹴ،ﺏ ﻟ ﺽ ﻋﻠﻴ ﻪ ﺗﻮﺑ ﹰﺔ ﻟﺘﻜﻮ ﹶﻥ ﺧﺎﺗﻤﺔ ﹶﺃ ﻣﺮﹺﻩ ،ﻭﻳﺆﻣﺮ ﺑﺼﻼ ﺓ ﺩ ﺧ ﹶﻞ ﻭ ﹾﻗﺘﻬﺎ ،ﻭﻳﺠﺎ ﺟﻤﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺗﻌ ﺮ
ﻒ ﺣ ﺮ ﻭﻃﻰ َﺀ ﺃﻭ ﺼ ﻦ ﻣﻜﻠ ﺕ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﹸﺤ ﻻ ﹶﺃﻛﹾﻞ ،ﻭﻟﺼﻼ ﺓ ﺭ ﹾﻛ ﻌﺘﻴﻦﹺ ،ﻭﻳ ﻌﺘ ﺪ ﺑ ﹶﻘﺘﻠ ﻪ ﺑﺎﻟﺴﻴﻒ ،ﻟﻜ ﻦ ﻓﺎ
ﺡ ﺻﺤﻴﺢ ﻭﻟﻮ ﰲ ﺣﻴﺾ ﻓﻼ ﹺﺇﺣﺼﺎ ﹶﻥ ﻟﺼﺒﻲ ﺃﻭ ﳎﻨﻮﻥ ﺃﻭ ﻗ ﻦ ﻭﻃﻰ ِﺀ ﰲ ﻧﻜﺎﺡ ﻭﻻ ﻭﻃﺌﺖ ﹺﺑ ﹸﻘﺒ ﹴﻞ ﰲ ﻧﻜﺎ ﹴ
ﺿ ﹺﻊ ﺣ ﻤ ﹴﻞ ﻭﻓﻄﹶﺎﻡ( ﻻ ﺡ ﻓﺎﺳ ﺪ ﰒ ﺯﱏ )ﻭﹸﺃ ﺧ ﺮ( ﻭﺟﻮﺑﹰﺎ )ﺭﺟ ﻢ( ﹶﻛ ﹶﻘﻮﺩ )ﻟ ﻮ ﲔ ﺃﻭ ﻧﻜﺎ ﹴ ﻚﳝ ﹴ ﻟﻤ ﻦ ﻭﻃﻰ َﺀ ﰲ ﻣ ﹾﻠ
ﺽ ﻳﺮﺟﻰ ﺑﺮﻭ ﻩ ﻣﻨ ﻪ ﺃﻭ ﻟﻜﹶﻮﻧﹺﻪ ﳉﻠﹾﺪ ﳍﻤﺎ ﻭﻟﻤﺮ ﹺ ﺽ ﻳﺮﺟﻰ ﺑﺮﻭ ﻩ ﻣﻨﻪ ﻭﺣ ﺮ ﻭﺑﺮﺩ ﻣ ﹾﻔ ﹺﺮ ﹶﻃﻴﻦ .ﻧﻌﻢ ،ﻳﺆﺧﺮ ﺍ ﹶ ﻟﻤﺮ ﹴ
ﺼ ﹴﻞ ﻧﻈﲑ ﻣﺎ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻟﻮ ﺖ( ﺍﻟﺰﻧﺎ )ﺑﺈﹺﻗﺮﺍ ﹴﺭ( ﺣﻘﻴﻘﻲ ﻣﻔ ﻉ ﻻ ﺍﻟ ﹶﻘﺘﻞ )ﻭﻳﹾﺜﺒ ﻼ ﻷﻥ ﺍﻟ ﹶﻘﺼﺪ ﺍﻟ ﺮ ﺩ ﺣﺎ ﻣ ﹰ
ﻁ ﺗﻜﺮ ﺭ ﻩ ﺃﺭﺑﻌﹰﺎ ﺧﻼﻓﹰﺎ ﻷﰊ ﺣﻨﻴﻔﺔ) ،ﻭﺑﻴﻨﺔ( ﻓﺼﻠﺖ
ﺑﺈﹺﺷﺎﺭﺓ ﺃﺧﺮﺱ ﺇﻥ ﻓ ﹺﻬ ﻤﻬﺎ ﻛﹸﻞ ﺃ ﺣ ﺪ ﻭﻟﻮ ﻣﺮ ﺓ ﻭﻻ ﻳﺸﺘﺮ ﹸ
201
ﺸﻔﹶﺘﻪ ﰲ ﻓﺮﺝ ﻓﻼﻧﺔ ﲟﺤ ﱢﻞ ﻛﺬﺍ ﺑﺬﻛ ﹺﺮ ﺍﳌﺰﱐ ﺎ ﻭﻛﻴﻔﻴ ﺔ ﺍﻹِﺩﺧﺎ ﹺﻝ ﻭﻣﻜﺎﻧﹺﻪ ﻭﻭﻗﺘ ﻪ ﻛﺎﺷﻬﺪ ﺃﻧﻪ ﺃ ﺩ ﺧ ﹶﻞ ﺣ
ﻚ ﹶﻗﺒ ﹶﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳊﹶﺪ ﺃﻭ ﺑ ﻌ ﺪ ﻩ ﺑﻨﺤﻮ ﺖ ﻛﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺰﻧﺎ )ﻭﻟﻮ ﺃﻗﺮ( ﺑﺎﻟﺰﻧﺎ )ﰒ ﺭﺟﻊ( ﻋﻦ ﺫﻟ ﻭﻗ
ﺕ ﻓﻈﻨﻨﺘﻪ ﺯﹺﻧﺎ ﻭﺇﻥ ﺷﻬﹺﺪ ﺣﺎﹶﻟ ﻪ ﺖ .ﻭﺇﻥ ﻗﺎﻝ ﺑﻌﺪ ﻛﺬﺑﺖ ﰲ ﺭﺟﻮﻋﻲ ﺃﻭ ﻛﻨﺖ ﻓﺎﺧﺬ ﻛﺬﺑﺖ ﺃﻭ ﻣﺎ ﺯﻧﻴ
ﻂ( ﺍﳊ ﺪﺐ ﻟﻠﺒﻴﻨ ﺔ ﺍﻟﺸﺎﻫﺪ ﺓ ﺑﻪ )ﺳ ﹶﻘ ﹶ ﺕ ﺑﻪ ﻷﻧ ﻪ ﳎﺮ ﺩ ﺗﻜﹾﺬﻳ ﹴ ﻑ ﻣﺎ ﺃﻗﺮ ﺭ
ﺑﻜﺬﺑﻪ ﻓﻴﻤﺎ ﺍﺳﺘﻈ ﻬ ﺮ ﻩ ﺷﻴﺨﻨﺎ ﲞﻼ
ﻉ .ﻭﻛﺎﻟﺰﻧﺎ ﰲ ﻗﺒﻮ ﹺﻝ ﺽ ﻟﻪ ﺑﻪ ،ﻭﻣﻦ ﱠﰒ ﺳ ﻦ ﹶﻟ ﻪ ﺍﻟﺮﺟﻮ ﻉ ﻓﻠﻮﻻ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﳌﺎ ﻋ ﺮ
ﺽ ﳌﺎﻋ ﹴﺰ ﺑﺎﻟﺮﺟﻮ ﹺ ﻷﻧﻪ ﻋﺮ
ﺖ ﺑﺎﻟﺒﻴﻨﺔ ﻻ ﻉ ﻋﻨﻪ ﻛ ﱠﻞ ﺣ ﺪ ﷲ ﺗﻌﺎﱃ ﻛﺸﺮﺏ ﻭﺳﺮﻗﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﻄﻊ .ﻭﹶﺃﻓﹾﻬﻢ ﻛﻼ ﻣﻬﻢ ﺃﻧ ﻪ ﺇﺫﺍ ﹶﺛﺒ ﺍﻟﺮﺟﻮ ﹺ
ﻚ ﺃ ﻣ ﺔ ﻭ ﹶﻇ ﻦ
ﻉ ﻭﻫﻮ ﻛﺬﻟﻚ ﻟﻜﻨﻪ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺴﻘﻮﻁ ﺑﻐﲑ ﻩ ﻛﺪﻋﻮﻯ ﺯﻭﺟﻴ ﺔ ﻭ ﻣ ﹾﻠ ﻳﺘ ﹶﻄﺮﻕ ﺇﻟﻴﻪ ﺭﺟﻮ
ﻒ ﳐﺘﺎ ﹴﺭ ﻣﻠﺘﺰﻡ ﻟﻸﺣﻜﺎ ﹺﻡ ﻑ( ﻣﻜﻠ ﺕ )ﻭﺣ ﺪ ﻗﺎﺫ ﻑ ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎ ﻛﻮﻧﹺﻬﺎ ﺣﻠﻴﹶﻠﺔ ،ﻭﺛﺎﻧﻴﻬﺎ ﺣ ﺪ ﺍﻟ ﹶﻘ ﹾﺬ
ﻒ ﻣﻦ ﺯﹺﻧﺎ ﻭﻭﻁﺀ ﺩﺑﺮ ﺣﻠﻴﹶﻠﺘﻪ )ﲦﺎﻧﲔ( ﺟﻠﺪﺓ ﺇﻥ ﻒ ﺣ ﺮ ﻣﺴﻠ ﻢ ﻋﻔﻴ ﻋﺎ ﹲﱂ ﺑﺎﻟﺘﺤﺮﱘ )ﳏﺼﻨﹰﺎ( ﻭﻫﻮ ﻫﻨﺎ ﻣﻜﻠ
ﻑ ﺣﺮﹰﺍ ﻭﺇﻻ ﻓﺄﺭﺑﻌﲔ. ﻛﺎ ﹶﻥ ﺍﻟﻘﺎﺫ
ﻂ ﺃﻭ ﻳﺎ ﻚ ﻓﻼ ﹲﻥ ﺃﻭ ﻳﺎ ﻻﺋ ﹲ ﻁ ﹺﺑ ﺚ ﺃﻭ ﹺﺑﹸﻠﻄﹶﺖ ﺃﻭ ﻻ ﹶ ﺖ ﺃﻭ ﻳﺎ ﺯﺍﱐ ﺃﻭ ﻳﺎ ﳐﻨ ﹸ ﻑ ﺑ ﺰﻧﻴ ﺼ ﹸﻞ ﺍﻟﻘﺬ ﻭﻳﺤ
ﺖ ﺍﺑﻨ ﻪ ﺃﻭﻼ ﻟﺴ ﻑ ﺍﳌﺮﺃﺓ ﺃﻥ ﻳﻘﻮﻝ ﻻﺑﻨﻬﺎ ﻣﻦ ﺯﻳﺪ ﻣﺜ ﹰ ﻟﻮﻃﻲ ،ﻭﻛﺬﺍ ﺑﻴﺎﹶﻗﺤﺒﺔﹶ ،ﻻﻣﺮﺃﺓ ،ﻭﻣﻦ ﺻﺮﻳﺢ ﻗﺬ
ﺤ ﺪﺖ ﺍﺑﲏ ﻭﹶﻟ ﻮ ﻗﺎ ﹶﻝ ﻟ ﻮﹶﻟ ﺪ ﻩ ﹶﺃ ﻭ ﻭﻟﹶﺪ ﻏﲑ ﻩ ﻳﺎ ﻭﻟ ﺪ ﺍﻟﺰﻧﺎ ﻛﺎﻥ ﹶﻗﺬﹾﻓﹰﺎ ﻷﻣﻪ )ﻭﻻ ﻳ ﺴ ﺖ ﻣﻨ ﻪ ﻻ ﻗﻮﻟﹶﻪ ﻻﺑﻨﹺﻪ ﻟ ﻟﺴ
ﻑ ﹶﻓﺮﻉ ﺑﻞ ﻳﻌﺰﺭ ﻛﻘﺎﺫﻑ ﻏ ﲑ ﻣﻜﻠﻒ .ﻭﻟﻮ ﺷ ﹺﻬ ﺪ ﺑﺰﻧﺎ ﺩﻭﻥ ﺃ ﺭﺑﻌ ﺔ ﻣﻦ ﺍﻟﺮﺟﺎ ﹺﻝ ﺃﻭ ﻧﺴﺎ ٍﺀ ﺃﻭ ﺃﺻﻞ( ﻟﻘ ﹾﺬ
ﻑ ﻂ .ﻭ ﺳﻘﹶﻂ ﹺﺑ ﻌﻔﹾﻮ ﻣﻦ ﻣﻘﹾﺬﻭ ﻒ ﻣﻘﺬﻭﻓﻪ ﺃﻧﻪ ﻣﺎ ﺯﱏ ﹶﻗ ﹲ ﻑ ﺗﺤﻠﻴ ﻋﺒﻴ ﺪ ﺣﺪﻭﺍ ﻭﻟﻮ ﺗﻘﹶﺎﺫﹶﻓﺎ ﱂ ﻳﺘﻘﺎﺻﺎ ،ﻭﻟﻘﺎ ﺫ
ﻑ ﺯﻭﺟﺘ ﻪ ﺍﻟﱵ ﻋﻠ ﻢ ﺯﹺﻧﺎﻫﺎ ﻭﻫﻲ ﰲ ﺝ ﹶﻗ ﹶﺬ ﻑ ﺑﺎﺳﺘﻴﻔﺎ ِﺀ ﺍﳊﺪ ،ﻭﻟ ﺰ ﻭ ﹴ ﺃﻭ ﻭﻭﺍﺭﹺﺛﻪ ﺍﳊﺎﺋﺰ ﻭﻻ ﻳﺴﺘﻘﻞ ﺍﳌﻘﺬﻭ
ﻧﻜﺎﺣﻪ ﻭﻟﻮ ﺑﻈﻦ ﻇﻨﹰﺎ ﻣﺆﻛﺪﹰﺍ ﻣﻊ ﻗﺮﻳﻨﺔ ،ﻛﺄﻥ ﺭﺁﻫﺎ ﻭﺃﺟﻨﺒﻴﹰﺎ ﰲ ﺧﻠﻮﺓ ،ﺃﻭ ﺭﺁﻩ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻋﻨﺪﻫﺎ ﻣﻊ
ﺷﻴﻮﻉ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻪ ﺯﱏ ﺎ ،ﺃﻭ ﻣﻊ ﺧﱪ ﺛﻘﺔ ﺃﻧﻪ ﺭﺁﻩ ﻳﺰﱐ ﺎ ﺃﻭ ﻣﻊ ﺗﻜﺮﺭ ﺭﺅﻳﺘﻪ ﳍﻤﺎ ﻛﺬﻟﻚ ﻣﺮﺍﺕ،
ﺚ ﻻ ﻭﹶﻟ ﺪ ﻳﻨﻔﻴ ﻪ ﻓﺎ َﻷﻭﱃ ﻟﻪ ﺍﻟﺴﺘﺮ ﻭ ﻋﹶﻠﻴﻬﺎ ،ﻭﺃﻥ ﻳﻄﻠﻘﻬﺎ ﹺﺇ ﹾﻥ ﻭﻭﺟﺐ ﻧﻔﻲ ﺍﻟﻮﻟﺪ ﺇﻥ ﺗﻴﻘﻦ ﺃﻧﻪ ﻟﻴﺲ ﻣﻨﻪ ﻭﺣﻴ ﹸ
ﱯ ﻓﻘﺎ ﹶﻝ ﺍﻣﺮﺃﰐ ﻻ ﺗﺮ ﺩ ﻳ ﺪ ﻻﻣﺲ ،ﻓﻘﺎﻝ ﻃﻠﱢﻘﻬﺎ، ﻼ ﺃﺗﻰ ﺍﻟﻨ ﺴﻜﹶﻬﺎ ،ﳌﺎ ﺻ ﺢ" :ﺃﻥ ﺭ ﺟ ﹰ ﻛ ﹺﺮﻫﻬﺎ ،ﻓﺈﹺﻥ ﺃﺣﺒﻬﺎ ﺃﻣ
ﺴﻜﹾﻬﺎ". ﻗﺎﻝ :ﺇﻧﻲ ﹸﺃ ﺣﺒﻬﺎ ،ﻗﺎﻝ ﺃ ﻣ ِ
ﺏ ﻓﻴ ﻪ ﻭﻻ ﻗ ﹾﺬﻑ :ﻛﻴﺎ ﺴﺒﻪ ﹺﺑ ﹶﻘ ﺪ ﹺﺭ ﻣﺎ ﺳﺒ ﻪ ﳑﺎ ﻻ ﹶﻛ ﺬ ﺺ ﺁﺧ ﺮ ﹶﻓﻠﻶ ﺧ ﹺﺮ ﺃﻥ ﻳ ﺨ ﺐ ﺷ ]ﻓﺮﻉ[ :ﺇﺫﺍ ﺳ
ﺠﻠ ﺪ( ﺃﻱ ﺍﻹِﻣﺎ ﻡ ﺃﻭ ﻧﺎﺋﺒ ﻪ )ﻣﻜﻠﻔﹰﺎ( ﺏ )ﻭﻳ ﺐ ﺃﺑﻴ ﻪ ﻭﺃﻣ ﻪ ﻭﺛﺎﻟﺜﻬﺎ ﺣ ﺪ ﺍﻟﺸﺮ ﻇﺎﻟﻢ ﻭﻳﺎ ﺃ ﺣ ﻤ ﻖ .ﻭﻻ ﳚﻮ ﺯ ﺳ
ﺴ ﻜ ﺮ ﻣ ﻦ ﻋﺼ ﹺﲑ ﺏ( ﻟ ﻐﻴ ﹺﺮ ﺗﺪﺍ ﹴﻭ )ﺧﻤﺮﹰﺍ( ﻭﺣﻘﻴﺘﻬﺎ ﻋﻨ ﺪ ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ﺃﺻﺤﺎﺑﹺﻨﺎ ﺍ ﹸﳌ
ﳋ ﻤ ﹺﺮ ) ﺷ ﹺﺮ ﻣﺨﺘﺎﺭﹰﺍ )ﻋﺎﳌﹰﺎ( ﹺﺑﺘﺤﺮ ﹺﱘ ﺍ ﹶ
ﺽ ﻋ ﺪ ﹺﻡ ﻭﺭﻭ ﺩ ﻣﺎ ﻳﺄﰐ ،ﻭﺇﻻ ﻓﺴﻴﻌﻠﻢ ﻣﻨ ﻪ ﺃﻥ ﺤ ﹺﺮ ﱘ ﻏﲑﹺﻫﺎ ﻗﻴﺎﺳ ﻲ :ﺃﻱ ﺑﹺﻔﹶﺮ ﹺ ﻑ ﺑﺎﻟﺰﺑ ﺪ ﻓﺘ ﺐ ﻭﹺﺇ ﹾﻥ ﱂ ﻳﻘ ﹶﺬ ﺍﻟ ﻌﻨ ﹺ
ﺴﻜﺮ ﻣ ﻦ ﻋﺼ ﹺﲑ ﻏ ﹺﲑ ﺤ ﹼﻞ ﺍﳌ ﺴﺘ
ﺴ ﻜﺮﹴ ،ﻭﻟﻜ ﻦ ﻻ ﻳﻜ ﹸﻔ ﺮ ﻣ ﺹ ﻋﹶﻠﻴﻪ ،ﻭ ﻋﻨ ﺪ ﹶﺃﹶﻗﱠﻠﻬﻢ ﻛﻞ ﻣ ﺗﺤﺮ ﱘ ﺍﻟ ﹸﻜ ﱢﻞ ﻣﻨﺼﻮ
ﺴ ﻜ ﺮ ﺑﺎﻟ ﻔ ﻌ ﹺﻞ ﻓﻬ ﻮ ﺣﺮﺍ ﻡ
ﺚ ﺍﳉﻨﺲﹺ ،ﳊ ﱢﻞ ﻗﻠﻴﻠﻪ ﻋﻠﻰ ﻗﻮ ﹺﻝ ﲨﺎﻋﺔ .ﺃﻣﺎ ﺍﳌ
ﺐ ﻟﻠﺨﻼﻑ ﻓﻴﻪ ،ﺃﻱ ﻣﻦ ﺣﻴ ﹸ
ﺍﻟ ﻌﻨ ﹺ
202
ﻑ ﺍﻟﺬﻱ ﱂ ﺐ ﺍﻟﺼﺮ ﺼ ﹺﲑ ﺍﻟ ﻌﻨ ﹺﺤﱢﻠ ﻪ ﻣﻦ ﻋ ﺴﺘ
ﻑ ﻣ ﻼ ﻋﻦ ﻏﲑ ﻫ ﻢ ﲞﻼ ﳊﻨﻔﻴ ﹸﺔ ﻓﻀ ﹰﹺﺇﺟﻤﺎﻋﺎﹰ ،ﻛﻤﺎ ﺣﻜﺎ ﻩ ﺍ ﹶ
ﺝ ﺑﺎﻟﻘﻴﻮ ﺩ ﺍﳌﺬﻛﻮ ﺭ ﺓ ﻓﻴ ﻪ ﺃﺿﺪﺍﺩﻫﺎ ﻓﻼ ﺣ ﺪ ﻋﻠﻰ ﻣ ﻦ ﻱ ﻭﺧﺮ
ﺠ ﻤ ﻊ ﻋﻠﻴ ﻪ ﺿﺮﻭﺭ ﻳ ﹾﻄﺒﺦ ﻭﻟﻮ ﹶﻗﻄﹾﺮ ﹰﺓ ﻷﻧﻪ ﻣ
ﺏ ﺇﺳﻼ ﻣ ﻪ ﺃﻭ ﺑ ﻌ ﺪﺤ ﹺﺮ ﳝﻪ ﺃﻭ ﹺﺑﻜﹶﻮﹺﻧ ﻪ ﲬﹾﺮﹰﺍ ﺇﹺﻥ ﹶﻗ ﺮ
ﺻﹺﺒ ﻲ ﻭﳎﻨﻮﻥ ﻭ ﻣ ﹾﻜ ﺮ ﻩ ﻭﺟﺎﻫ ﹴﻞ ﹺﺑﺘ
ﻒ ﹺﺑﺸﻲ ٍﺀ ﻣﻨﻬﺎ ﻣﻦ ﺼ ﺍﺗ
ﺏ ﻟﺘﺪﺍﻭﹴ ،ﻭﺇﻥ ﻭ ﹺﺟ ﺪ ﹶﻏﲑﻫﺎ ،ﻛﻤﺎ ﻧ ﹶﻘﹶﻠ ﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﲨﺎ ﻋﺔ ،ﻭﹺﺇ ﹾﻥ ﺣ ﺮ ﻡ ﻋﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ .ﻭﻻ ﻋﻠﻰ ﻣ ﻦ ﺷ ﹺﺮ
ﺍﻟﺘﺪﺍﻭﹺﻱ ﺎ.
ﺏ ﺃ ﺳ ﹶﻜ ﺮ ﻛﺜ ﲑ ﻩ ﻣ ﻦ ﺧﻤ ﹴﺮ ﺃﻭ ﹶﻏﻴﺮﹺﻫﺎ ﺣ ﺮ ﻡ ﻗﹶﻠﻴﹶﻠ ﻪ ﻭﻛﺜﲑﻩ ،ﳋﱪ ﺍﻟﺼﺤﻴﺤﲔ" :ﻛ ﱡﻞ ]ﻓﺎﺋﺪﺓ[ :ﻛ ﱡﻞ ﺷﺮﺍ ﹴ
ﺴ ﻜ ﹴﺮ ﺧﻤﺮ ،ﻭﻛ ﱡﻞ ﺧ ﻤ ﹴﺮ ﺣﺮﺍ ﻡ" ﻭﳛ ﺪ ﺷﺎﺭﺑﻪ ﻭﺇﻥ ﱂ ﺏ ﺃ ﺳ ﹶﻜ ﺮ ﹶﻓ ﻬ ﻮ ﺣﺮﺍ ﻡ" ﻭﺧﱪ ﻣﺴﻠﻢ" :ﻛ ﱡﻞ ﻣ ﺷﺮﺍ ﹴ
ﺕ ﻓﻼ ﺣ ﺪ ﻓﻴﻬﺎ ،ﻭﺇ ﹾﻥ ﺣ ﺮﻣﺖ ﻭﺃ ﺳ ﹶﻜﺮﺕ ،ﺑ ﹾﻞ ﺏ ﻣﺎ ﺣ ﺮ ﻡ ﻣ ﻦ ﺍﳉﺎ ﻣﺪﺍ ﺴﻜﹶﺮ :ﺃﻱ ﻣﺘﻌﺎﻃﻴﻪ .ﻭﺧﺮﺝ ﺑﺎﻟﺸﺮﺍ ﹺ ﻳ
ﺡ ﳊﺎ ﺟ ﺔ ﺼ ﺪ ﺍﳌﺪﺍﻭ ﻣﺔ ،ﻭﻳﺒﺎ ﺸ ﺔ ﻭﺍ َﻷﻓﹾﻴﻮ ﻥ ﻭﻳ ﹾﻜ ﺮ ﻩ ﺃ ﹾﻛ ﹸﻞ ﻳﺴ ﹴﲑ ﻣﻨﻬﺎ ﻣﻦ ﻏ ﹺﲑ ﹶﻗ ﺍﻟﺘﻌﺰﻳ ﺮ :ﻛﻜﹶﺜ ﹺﲑ ﺍﻟﺒﻨ ﹺﺞ ﻭﺍﳊﺸﻴ
ﳋ ﻤ ﹺﺮ ﺑﺎﳉﹶﺮﻳ ﺪ ﻭﺍﻟﻨﻌﺎ ﹺﻝ ﺏﰲﺍﹶ ﻀ ﺮ ﺴﻠ ﹴﻢ ﻋﻦ ﺃﻧﺲ" :ﻛﺎ ﹶﻥ ﻳ ﲔ( ﺟ ﹾﻠﺪﺓ )ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺣﺮﹰﺍ( ﻓﻔﻲ ﻣ ﺍﻟﺘﺪﺍﻭﻱ )ﺃﺭﺑﻌ
ﳋ ﻤ ﹺﺮﺏﺍﹶ ﺠﹶﻠ ﺪ ﻋﺸﺮﻳ ﻦ ﺟﻠﹾﺪﺓ ،ﻭﺇﳕﺎ ﻳﺠﻠ ﺪ ﺍﻹِﻣﺎ ﻡ ﺷﺎ ﹺﺭ ﳊ ﺮ ﺍﻟﺮﻗﻴ ﻖ ﻭﻟﻮ ﻣﺒﻌﻀﺎﹰ ،ﻓﻴ ﺝ ﺑﹺﺎ ﹸ
ﲔ ﺟﻠﹾﺪ ﺓ" ﻭ ﺧ ﺮ ﺃ ﺭﺑﻌ
ﲔ( ﻻ ﺑﺮﻳ ﹺﺢ ﺧ ﻤ ﹴﺮ ﻭ ﻫﻴﺌﹶ ﺔ ﺳ ﹾﻜ ﹴﺮ ﻭﹶﻗ ﻲ ٍﺀ ﻭ ﺣ ﺪ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺎﻟ ﹶﻘﻲﺀ ﺖ )ﺑﹺﺈ ﹾﻗﺮﺍ ﹺﺭ ﻩ ﺃﻭ ﺷﻬﺎ ﺩ ﺓ ﺭ ﺟﹶﻠ ﹺ ﺇ ﹾﻥ ﹶﺛﺒ
ﺍ ﺟﺘﻬﺎ ﺩ ﻟ ﻪ .ﻭﻳﺤ ﺪ ﺍﻟﺮﻗﻴ ﻖ ﺃﻳﻀﹰﺎ ﺑﻌﻠﻢ ﺍﻟﺴﻴﺪ ﺩﻭ ﹶﻥ ﹶﻏﻴﺮﹺﻩ.
ﺤ ﱢﻞ ﺇﺳﻘﺎﺋﻬﺎ ﻟﻠﺒﻬﺎﺋﻢ ،ﻭﻟﻠﺰﺭﻛﺸﻲ ﺍﺣﺘﻤﺎ ﹸﻝ ﺃﺎ ﻛﺎﻵﺩﻣﻲ ﰲ ﺐ ﺍ ِﻹ ﺳﺘﻘﹾﺼﺎﺀ ﹺﺑ ]ﺗﺘﻤﺔ[ :ﺟﺰ ﻡ ﺻﺎﺣ
ﺕ ﺍﻟﺴﺮﻗ ﺔ ﻚ ﻭﺛﹸﺒﻮ ﺐ ﺍﳌﺎﻟ ﺴﺮﹺﻗﺔ) .ﻭﻳ ﹾﻘ ﹶﻄ ﻊ( ﺃﻱ ﺍﻹِﻣﺎ ﻡ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ﻃﻠ ﹺ ﺣﺮ ﻣ ﺔ ﹺﺇﺳﻘﺎﺋﹶﻬﺎ ﳍﺎ ،ﻭﺭﺍﺑﻌﻬﺎ ﹶﻗ ﹾﻄ ﻊ ﺍﻟ
ﻕ( ﺃﻱ ﺃﺧ ﹶﺬ ﺧﻔﹾﻴ ﹰﺔ ) ﺭﺑ ﻊ ﺩﻳﻨﺎ ﹴﺭ( ﺃﻱ ﻣﺜﹾﻘﺎ ﹴﻝ ﹶﺫﻫﺒﹰﺎ ﻣﻀﺮﻭﺑﹰﺎ ﲔ ﺑﺎﻟ ﹴﻎ( ﺫﻛﺮﹰﺍ ﻛﺎ ﹶﻥ ﺃﻭ ﺃﻧﺜﻰ )ﺳ ﺮ ﻉﳝ ﹺ )ﻛﻮ
ﺏ ﺍﳋﺎﻟﺺ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﺮﺑ ﻊ ﳉﹶﻤﺎﻋ ﺔ ﻓﻼ ﺐ ﺍﳌﻀﺮﻭ ﹺ ﺵ )ﺃﻭ ﻗﻴ ﻤﺘ ﻪ( ﺑﺎﻟﺬ ﻫ ﹺ ﺼ ﹶﻞ ﻣﻦ ﻣﻐﺸﻮ ﹴ ﺧﺎﻟﺼﹰﺎ ﻭﺇﻥ ﺗﺤ
ﺤ ﺮ ﺯ ﻓﻴﻪ ﻣﺜ ﹸﻞ ﺿ ﹺﻊ ﻳ
ﻳﻘﻄ ﻊ ﺑﻜﻮﻧﹺﻪ ﺭﺑﻊ ﺩﻳﻨﺎ ﹴﺭ ﺳﺒﻴﻜﺔ ﺃﻭ ﺣﻠﻴﹰﺎ ﻻ ﻳﺴﺎﻭﻱ ﺭﺑﻌﹰﺎ ﻣﻀﺮﻭﺑﹰﺎ )ﻣﻦ ﺣﺮ ﹴﺯ( ﺃﻱ ﻣ ﻮ
ﻚ ﺍﳌﺴﺮﻭﻕ ﻋﺮﻓﹶﹰﺎ ﻭﻻ ﻗﻄ ﻊ ﲟﺎ ﻟﻠﺴﺎﺭﹺﻕ ﻓﻴﻪ ﺷﺮﻛﺔ ﻭﻻ ﺑﹺﻤ ﹾﻠﻜﻪ ﻭﺇﻥ ﺗﻌﱠﻠ ﻖ ﺑﻪ ﳓ ﻮ ﺭ ﻫﻦﹴ ،ﻭﻟﻮ ﺍ ﺷﺘ ﺮ ﻙ ﺫﻟ
ﺏ ﺃﻭ ﺲ ﻣﻌﺘﻤﺪﹰﺍ ﺍ ﹶﳍ ﺮ ﻕ ﻣﺎ ﻟﻮ ﺍ ﺧﺘﹶﻠ ﺝ ﺑﺴﺮ ﹺ ﺏ ﻓﻘﻂ ﱂ ﻳﻘﹾﻄ ﻊ ﻭﺍﺣ ﺪ ﻣﻨﻬﻤﺎ .ﻭﺧﺮ ﺝ ﻧﺼﺎ ﹴ ﺍﺛﻨﺎ ﻥ ﰲ ﺇﺧﺮﺍ ﹺ
ﺐ ﻣ ﻌﺘﻤﺪﹰﺍ ﺍﻟ ﹸﻘﻮﺓ ﻓﻼ ﻳ ﹾﻘ ﹶﻄ ﻊ ﺑﹺﻬﻤﺎ ﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺑﻪ ﻭﻹِﻣﻜﺎ ﻥ ﺩ ﹾﻓﻌﻬﻢ ﺑﺎﻟﺴﻠﻄﺎﻥ ﻭ ﹶﻏﻴﺮﹺﻩ ،ﺑﹺﺨﻼﻑ ﺍﻧﺘ ﻬ
ﻉ ﹶﻗ ﹾﻄﻌﻪ ﺯﺟﺮﹰﺍ )ﻻ( ﺣﺎ ﹶﻝ ﻛﻮ ﻥ ﺍﳌﺎ ﹺﻝ )ﻣﻐﺼﻮﺑﹰﺎ( ﻓﻼ ﻳﻘﹾﻄﻊ ﺳﺎ ﹺﺭﹶﻗ ﻪ ﻣﻦ ﺣ ﺮ ﹺﺯ ﺸ ﹺﺮ
ﻕ َﻷ ﺧ ﺬ ﻩ ﺧ ﹾﻔﻴ ﹰﺔ ﹶﻓ ﺴﺎ ﹺﺭ ﹺ
ﺍﻟ
ﺽ ﺑﹺﺈ ﺣﺮﺍ ﹺﺯ ﻩ ﺑ ﻪ )ﺃﻭ( ﺣﺎ ﹶﻝ ﻛ ﻮﻧﹺﻪ )ﻓﻴﻪ( ﺃﻱ ﰲ ﻣﻜﺎ ﻥ ﺐ ﻭﺇﻥ ﱂ ﻳ ﻌﹶﻠ ﻢ ﺃﻧﻪ ﻣﻐﺼﻮﺏ ﻷﻥ ﻣﺎﻟﻜﹶﻪ ﱂ ﻳﺮ ﺻ ﹺﺍﻟﻐﺎ
ﻑ ﳓﻮ ﺐ ﳑﻨﻮﻉ ﻣﻦ ﺍﻹﺣﺮﺍ ﹺﺯ ﺑﻪ ﲞﻼ ﺻ ﺏ ﻷﻥ ﺍﻟﻐﺎ ﺴ ﹺﺮﹶﻗ ﺔ ﻣ ﻦ ﺣﺮ ﹴﺯ ﻣﻐﺼﻮ ﹴ ﺏ ﻓﻼ ﹶﻗ ﹾﻄ ﻊ ﺃﻳﻀﹰﺎ ﹺﺑ ﻣﻐﺼﻮ ﹴ
ﻕ ﺏ ﻭﺍﻟﻨﻘ ﺪ ﺍﻟﺼﻨﺪﻭ ﹺ ﺕ ﻓﺤﺮ ﺯ ﺍﻟﺜﱠﻮ ﹺ ﻑ ﺍﻷﻣﻮﺍ ﹺﻝ ﻭﺍﻷﺣﻮﺍ ﹺﻝ ﻭﺍﻷﻭﻗﺎ ﻒ ﺍﳊﺮ ﺯ ﺑﺎﺧﺘﻼ ﻣﺴﺘﺄ ﹺﺟ ﹴﺮ ﻭﻣﻌﺎ ﹴﺭ ﻭﳜﺘﻠ
ﻉ ﻭﻟﻮ ﺑﺘﻮ ﺳﺪﻩ ﺣﺮ ﹴﺯ ﻟ ﻪ ﻻ ﺇﻥ ﻉ ﻋﻠﻰ ﻣﺘﺎ ﹴ ﺠ ﺪ ﺃﻭ ﺷﺎﺭ ﹴ ﺴﹺ ﲔ ﻭﰒ ﺣﺎﺭﺱ ﻭﻧﻮ ﻡ ﲟ ﺍﳌ ﹾﻘ ﹶﻔ ﹺﻞ ﻭﺍﻷ ﻣﺘﻌ ﺔ ﺍﻟﺪﻛﺎﻛ
ﺲ
ﻕ ﻓﻠﻴ
ﺐ ﺍﻟﺴﺎ ﹺﺭ ﹺ
ﺐ ﻋﻨﻪ ﻭﻟﻮ ﺑﻘ ﹾﻠ ﹺ
ﻕ ﺑﻘﹸﻮ ﺓ ﺃﻭ ﺍ ﺳﺘﻐﺎﺛ ﺔ ﺃﻭ ﺍﻧ ﹶﻘﹶﻠ
ﻆ ﻗﻮﻱ ﳝﻨ ﻊ ﺍﻟﺴﺎ ﹺﺭ
ﻭﺿﻌﻪ ﺑﻘﺮﺑﻪ ﺑﻼ ﻣﻼ ﺣ
203
ﺠ ﺪ( ﻛﺒﺎﺑﻪ ﻭﺳﺎ ﹺﺭﻳﺘﻪ ﺴﹺ ﻑ ﻋﻠﻰ ﻏﲑﻩ )ﻭ( ﻣﺎ ﹺﻝ ) ﻣ ﺴﺮﹺﻗ ﺔ ﻣﺎ ﹴﻝ ﻣﻮﻗﻮ ﻱ ﹺﺑ
ﻒ( ﺃ ﺣﺮﺯﹰﺍ ﻟﻪ )ﻭﻳ ﹾﻘ ﹶﻄ ﻊ ﲟﺎ ﹺﻝ ﻭ ﹾﻗ
ﻉ ﺑﹺﻬﺎ )ﻭﻻ ﺑﹺﻤﺎ ﹺﻝ ﻺﻧﺘﻔﺎ ﹺ
ﺕﻟِ ﺴﻠ ﻢ َﻷﻧﻬﺎ ﹸﺃ ﻋ ﺪ
ﺝ ﻭﻫﻮ ﻣ ﺼ ﹺﺮ ﻩ( ﻭﻗﻨﺎﺩﻳ ﹶﻞ ﺗﺴ ﺮ
ﺤ ﹺﻮ ) ﺣ
ﻭﻗﻨﺪﻳ ﹺﻞ ﺯﻳﻨ ﺔ )ﻻ( ﹺﺑﻨ
ﻒ ﹶﻓﻘﹾ ﹴﺮ ﺃﻭ ﹶﻏﻴﺮﹺﻩ ﻭﻟﻮ ﱂ ﻳﻜﹸﻦ ﻟﻪ ﻓﻴ ﻪ ﺣ ﻖ ﻛﻐﲏ ﺃﺧﺬ ﻣﺎ ﹶﻝ ﺻﺪﻗ ﺔ( ﺃﻱ ﺯﻛﺎ ﺓ )ﻭﻫﻮ ﻣﺴﺘﺤ ﻖ ﳍﺎ( ﺑﻮﺻ
ﺖ ﺸﺒﻬ ﺔ )ﻭ( ﹶﻻ ﹺﺑﻤﺎ ﹺﻝ ) ﻣﺼﺎﻟ ﺢ( ﹶﻛﺒﻴ ﺕ ﺍﻟﺒﻴ ﹺﻦ ﻭﻻ ﻏﺎﺯﹺﻳﹰﺎ ﹸﻗ ﻄ ﻊ ﻻﻧﺘﻔﺎ ِﺀ ﺍﻟ ﺡ ﺫﺍ ﺲ ﻏﺎﺭﹺﻣﹰﺎ ِﻹﺻﻼ ﹺ ﺻﺪﻗ ﺔ ﻭﻟﹶﻴ
ﺕ ﻓﻴﻨﺘ ﻔ ﻊ ﺑﹺﻪ ﺍﻟ ﻐﹺﻨ ﻲ
ﻑ ﰲ ﻋﻤﺎ ﺭ ﺓ ﺍﳌﺴﺎ ﹺﺟ ﺪ ﻭﺍﻟﺮﺑﺎﻃﺎ ﺼ ﺮ ﻚ ﻗﺪ ﻳ ﺍﳌﺎ ﹺﻝ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻏﻨﻴﹰﺎ ﻷﻥ ﻟ ﻪ ﻓﻴ ﻪ ﺣﻘﹰﺎ ﻷﻥ ﺫﻟ
ﺸﺒﻬ ﺔ ﺍ ﺳﺘﺤﻘﺎﻕ ﺍﻟﻨﻔﻘ ﺔ ﰲ ﺍﳉﹸﻤﻠﺔ ﻉ )ﻭ ﺳﻴﺪ( ﻟ ﻭﺍﻟﻔﹶﻘ ﹺﲑ ﻣ ﻦ ﺍ ﹸﳌﺴﻠﻤﲔ )ﻭ( ﻻ ﲟﺎ ﹺﻝ )ﺑﻌﺾ( ﻣﻦ ﺃﺻﻞ ﺃﻭ ﻓ ﺮ ﹴ
ﺴﺮﹺﻗﺔ ﺴ ﹺﺮﻗﹶﺔ ﻣﺎﻟﻪ ﺍ ﹸﳌﺤﺮﺯ ﻋﻨ ﻪ )ﻓﺈﹺﻥ ﻋﺎ ﺩ( ﺑﻌ ﺪ ﹶﻗ ﹾﻄ ﹺﻊ ﻳﻤﻨﺎ ﻩ ﺇﱃ ﺍﻟ
)ﻭﺍﻷﻇﻬﺮ ﹶﻗ ﹾﻄ ﻊ ﺃ ﺣ ﺪ ﺍﻟﺰﻭﺟﲔ ﺑﺎﻵﺧ ﹺﺮ( ﺃﻱ ﹺﺑ
ﻕ ﻭﺍﻟ ﹶﻘ ﺪ ﹺﻡ )ﻑ( ﺇﹺﻥ ﻋﺎ ﺩ ﺛﺎﻟﺜﹰﺎ ﻓﺘﻘﹾﻄ ﻊ )ﻳﺪ ﻩ ﺍﻟﻴﺴﺮﻯ( ﺛﺎﻧﻴﹰﺎ )ﻑ( ﺗ ﹾﻘ ﹶﻄ ﻊ )ﺭ ﺟﹶﻠ ﻪ ﺍﻟﻴﺴﺮﻯ( ﻣﻦ ﻣﻔﺼﻞ ﺍﻟﺴﺎ ﹺ
ﻕ ﺑﻌ ﺪ ﻗﻄ ﻊ ﻣﺎ ﹸﺫ ﻛ ﺮ ) ﻋ ﺰ ﺭ( ﻭﻻ ﻳﻘﺘﻞ ﻣﻦ ﻛﻮﻋﻬﺎ )ﻑ( ﺇﹺﻥ ﻋﺎ ﺩ ﺭﺍﺑﹺﻌﹰﺎ ﻓﺘ ﹾﻘ ﹶﻄ ﻊ ) ﹺﺭ ﺟﹶﻠ ﻪ ﺍﻟﻴﻤﲎ ﰒ( ﺇﹺﻥ ﺳ ﺮ
ﺿ ﻌ ﹶﻔ ﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻩ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﻱ ﻣﻦ ﺃﻧﻪ ﹶﻗﺘﻠﻪ ﻣﻨﺴﻮﺥ ﺃﻭ ﻣﺆ ﻭ ﹲﻝ ﺑﻘﺘﻠ ﻪ ﻻ ﺳﺘﺤﻼ ﹴﻝ ﺑﻞ ﻭﻣﺎ ﺭ ﹺﻭ
ﻕ ﻣﺮﺍﺭﹰﺍ ﺑﻼ ﻗﻄﹾﻊ ﱂ ﻳﻠﺰ ﻣ ﻪ ﺇﻻ ﺣ ﺪ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻓﺘﻜﻔﻲ ﳝﻴﻨﻪ ﺻ ﹶﻞ ﻟﻪ .ﻭﻣ ﻦ ﺳ ﺮ ﺍﻟﱪ ﺃﻧ ﻪ ﻣﻨﻜﺮ ﻻ ﹶﺃ
ﺕ ﻏ ﹺﲑ ﺍﻟﺰﻧﺎ ﻭﺇﻗﺮﺍ ﹴﺭ ﻣ ﻦ ﺖ( ﺍﻟﺴﺮﻗﺔ )ﺑ ﺮ ﺟﹶﻠﻴ ﹺﻦ( ﻛﺴﺎﺋ ﹺﺮ ﺍﻟﻌﻘﻮﺑﺎ ﺖ )ﻭﺗﺜﹾﺒ ﻋﻦ ﺍﻟﻜ ﱢﻞ ﻻﲢﺎ ﺩ ﺍﻟﺴﺒﺐ ﻓﺘﺪﺍﺧﻠ
ﻕ ﻕ ﻣﻨﻪ ﻭﻗﺪ ﺭ ﺍﳌﺴﺮﻭ ﹺ ﻕ ﺑﻌﺪ ﺩﻋﻮﻯ ﻋﻠﻴﻪ ﻣﻊ ﺗﻔﹾﺼﻴ ﹴﻞ ﰲ ﺍﻟﺸﻬﺎ ﺩ ﺓ ﻭﺍﻹِﻗﺮﺍ ﹺﺭ ﺑﺄﻥ ﺗﺒﻴﻦ ﺍﻟﺴﺮﻗﺔ ﻭﺍﳌﺴﺮﻭ ﺳﺎ ﹺﺭ ﹴ
ﺖ ﺍﻟﺴﺮﹺﻗﺔ ﺃﻳﻀﹰﺎ ﺧﻼﻓﹰﺎ ﳌﺎ ﺍﻋﺘﻤ ﺪ ﻩ ﲨ ﻊ )ﺑﻴﻤﲔ ﺭ ﺩ( ﻣﻦ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ﻭﺍﳊﺮﺯ ﺑﺘﻌﻴﻴﻨ ﻪ )ﻭ( ﺗﺜﹾﺒ
ﻑ ﺍﳌﺎ ﹺﻝ ﻓﻼ ﻳ ﹾﻘﺒ ﹸﻞ ﺭﺟﻮﻋﻪ ﻓﻴ ﻪ ﻷﻧ ﻪ ﺣ ﻖ ﻉ ﻣﻘ ﺮ( ﺑﺎﻟﻨﺴﺒ ﺔ ﻟ ﹶﻘ ﹾﻄ ﹴﻊ ﺑﹺﺨﻼ ﻷﺎ ﻛﺈﹺﻗﺮﺍ ﹺﺭ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ )ﻭﹶﻗﺒ ﹶﻞ ﺭﺟﻮ ﹺ
ﺽ( ﺃﻱ ﺁﺩﻣ ﻲ )ﻭﻣﻦ ﺃﻗ ﺮ ﺑﻘﻌﻮﺑ ﺔ ﷲ ﺗﻌﺎﱃ( ﺃﻱ ﲟﻮ ﹺﺟﺒﹺﻬﺎ ﹶﻛﺰﹺﻧﺎ ﻭ ﺳ ﹺﺮﹶﻗ ﺔ ﻭﺷﺮﺏ ﺧ ﻤ ﹴﺮ ﻭﻟﻮ ﺑﻌ ﺪ ﺩﻋﻮﻯ )ﻓﻠﻘﺎ ﹺ
ﺤ ﹺﺮ ﻋﻦ ﻉ ﻋﻠﻰ ﻧ ﺪﺑﹺﻪ ،ﻭﺣﻜﺎ ﻩ ﰲ ﺍﻟﺒ ﺻﻠﻬﺎ ،ﻟﻜ ﻦ ﻧ ﹶﻘ ﹶﻞ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍ ِﻹﺟﻤﺎ ﹺ ﳚﻮﺯ ﻟﻪ ،ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺿ ﺔ ﻭﺃ
ﺤﺘ ﻤ ﹸﻞ ﺨﺼﻴﺼﻬﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﳉﻮﺍ ﹺﺯ ﺣ ﺮ ﻣﺘ ﻪ ﻋﻠﻰ ﻏﹶﲑﻩ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻣﺤﺘﻤﻞﹲ ،ﻭﻳ ﺏ ﻭﹶﻗﻀﻴ ﺔ ﺗ ﺍ َﻷﺻﺤﺎ ﹺ
ﻉ( ﻋ ﹺﻦ ﺍﻹﻗﹾﺮﺍ ﹺﺭ ﺃ ﻭ ﺑﺎ ِﻹﻧﻜﺎ ﹺﺭ ﻓﻴﻘﻮ ﹸﻝ ﺾ( ﻟﻪ )ﺑﺮﺟﻮ ﹴ ﲔ ﻋﹶﻠﻴ ﻪ )ﺗﻌﺮﻳ ﻉ ﺍﻟﺘﻠﻘ ﹺ ﺃﻥ ﻏ ﲑ ﺍﻟﻘﺎﺿﻲ ﹶﺃﻭﱃ ﻣﻨ ﻪ ﻻﻣﺘﻨﺎ ﹺ
ﺽ ﳌﺎ ﻋ ﺰ ﻭﻗﺎﻝ ﻟ ﻤ ﻦ ﺃﻗ ﺮ ﻋﻨ ﺪ ﻩ ﺕ ﻣﻦ ﻏ ﹺﲑ ﺣ ﺮ ﹴﺯ ﺃﻭ ﻣﺎ ﻋﻠ ﻤﺘ ﻪ ﺧﻤﺮﹰﺍ ﻷﻧﻪ ﻋ ﺮ ﺕ ﺃﻭ ﺃ ﺧ ﹾﺬ ﻚ ﻓﺄﹶﺧ ﹾﺬ ﻟ ﻌﱠﻠ
ﺤ ﺪ ﻩ ﻓﻴﺄﹾﰒ ﺑﻪ ﻷﻧ ﻪ ﹶﺃ ﻣ ﺮ ﺖ ﻭﺧﺮﺝ ﺑﺎﻟﺘﻌﺮﻳﺾ ﺍﻟﺘﺼﺮﻳﺢ ﻛﺎ ﺭﺟﹺﻊ ﻋﻨﻪ ﺃﻭ ﺍ ﺟ ﻚ ﺳ ﺮ ﹾﻗ ﺴ ﹺﺮﹶﻗ ﺔ ﻣﺎ ﺇﺧﺎﹸﻟ ﺑﺎﻟ
ﺾ ﻋﻨ ﺪ ﻗﻴﺎ ﹺﻡ ﺍﻟﺒﻴﻨﺔ.ﺤ ﺮ ﻡ ﺍﻟﺘﻌﺮﻳ ﺏ ﻭﻳ ﺑﺎﻟ ﹶﻜ ﺬ ﹺ
ﺴﺘﺮﹺ ،ﻭﺇﻻ ﺤ ﹶﺔ ﰲ ﺍﻟ
ﺼﹶﻠ
ﻒ ﰲ ﺣ ﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇ ﹾﻥ ﺭﺃﻯ ﺍﳌ ﺾ ﻟﻠﺸﻬﻮﺩ ﺑﺎﻟﺘﻮﹼﻗ ﻭﳚﻮ ﺯ ﻟﻠﻘﺎﺿﻲ ﺃﻳﻀﹰﺎ ﺍﻟﺘﻌﺮﻳ
ﻕ ﺃﻭ ﺣ ﺪ ﺍﻟ ﻐﻴ ﹺﺮ ﻉ ﺍﳌﺴﺮﻭ ﹺ ﺽ ﻭﻻ ﹶﻟ ﻬ ﻢ ﺍﻟﺘﻮﻗﱡﻒ ﺇﻥ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺿﻴﺎ ﻓﻼ ،ﻭﺑﹺﻪ ﻳ ﻌﹶﻠ ﻢ ﺃﻧ ﻪ ﻻ ﳚﻮ ﺯ ﹶﻟ ﻪ ﺍﻟﺘﻌ ﺮ
ﻛﺤ ﺪ ﺍﻟﻘﹶﺬﻑ.
]ﺧﺎﲤﺔ[ :ﰲ ﻗﺎﻃﻊ ﺍﻟﻄﱠﺮﻳ ﹺﻖ ﻟﻮ ﻋﻠ ﻢ ﺍﻹِﻣﺎ ﻡ ﻗﻮﻣﹰﺎ ﳜﹸﻴﻔﻮ ﹶﻥ ﺍﻟﻄﺮﻳ ﻖ ﻭﱂ ﻳﺄﺧﺬﻭﺍ ﻣﺎ ﹰﻻ ﻭﻻ ﹶﻗﺘﻠﻮﺍ ﻧﻔﹾﺴﹰﺎ
ﺲ ﻭﻏﲑ ﻩ ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﻘﺎ ﻃ ﻊ ﺍﳌﺎ ﹶﻝ ﻭﱂ ﻳﻘﺘﻞ ﻗﻄﻌﺖ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﻭﺭﺟﻠ ﻪ ﺍﻟﻴﺴﺮﻯ ،ﻓﺈﹺﻥ
ﻋﺰﺭﻫﻢ ﻭﺟﻮﺑﹰﺎ ﲝﺒ ﹴ
204
ﺤ ﻖ ﺍﻟ ﹶﻘﻮﺩ ﻭﺇﻥ ﹶﻗﺘﻞ ﻭﺃﺧﺬ ﻧﺼﺎﺑﹰﺎ
ﺴﺘ
ﻋﺎ ﺩ ﻓ ﹺﺮ ﺟﹸﻠ ﻪ ﺍﻟﻴﻤﲎ ﻭﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ،ﻭﺇﻥ ﻗﹶﺘﻞ ﹸﻗﺘ ﹶﻞ ﺣﺘﻤﹰﺎ ﻭﺇﻥ ﻋﻔﺎ ﻣ
ﹸﻗﺘﻞ ﰒ ﺻﻠﱢﺐ ﺑﻌﺪ ﻏﺴﻠﻪ ﻭﺗﻜﹾﻔﻴﻨﹺﻪ ﻭﺍﻟﺼﻼ ﺓ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺣﺘﻤﹰﺎ ﰒ ﻳﱰﻝ ،ﻭﻗﻴﻞ ﻳﺒﻘﻰ ﻭﺟﻮﺑﹰﺎ ﺣﱴ ﻳﺘﻬﺮﻯ
ﻼ ﰒ ﻳﱰﻝ ﻓﻴﻘﺘﻞ. ﺐ ﺣﻴﹰﺎ ﻗﻠﻴ ﹰ
ﺼﹶﻠ ﻭﻳﺴﻴﻞ ﺻﺪﻳﺪﻩ ،ﻭﰲ ﻗﻮﻝ ﻳ
)ﻓﺼﻞ( :ﰲ ﺍﻟﺘﻌﺰﻳﺮ )ﻭﻳﻌ ﺰ ﺭ( ﺃﻱ ﺍﻹِﻣﺎ ﻡ ﺃﻭ ﻧﺎﺋﺒ ﻪ )ﳌﻌﺼﻴ ﺔ ﻻ ﺣ ﺪ ﳍﺎ ﻭﻻ ﹶﻛﻔﱠﺎ ﺭ ﹶﺓ( ﺳﻮﺍ ًﺀ ﻛﺎﻧﺖ ﺣﻘﹰﺎ
ﺖ ﻟﻴﺲ ﺑﻘﺬﻑ ﻭﺿﺮﺏ ﻟﻐﲑ ﺣﻖ )ﻏﺎﻟﺒﹰﺎ( ﻭﻗﺪ ﺝ ﻭﺳ ﷲ ﺗﻌﺎﱃ ﺃﻡ ﻵﺩﻣﻲ ﻛﻤﺒﺎﺷﺮ ﺓ ﺃﺟﻨﺒﻴﺔ ﰲ ﻏ ﹺﲑ ﻓﺮ ﹴ
ﺐ ﺑﺎﻟﻠﻬ ﹺﻮ ﺍﻟﺬﻱ ﻻ ﻣﻌﺼﻴ ﹶﺔ ﻓﻴﻪ ،ﻭﻗﺪ ﻳﻨﺘﻔﻲ ﻣﻊ ﺍﻧﺘﻔﺎﺀ ﺍﳊ ﺪ ﻉ ﺍﻟﺘﻌﺰﻳ ﺮ ﺑﻼ ﻣ ﻌﺼﻴﺔ ﻛﻤﻦ ﻳﻜﺘﺴ ﺸ ﺮ
ﻳ
ﺕ ﺚ ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ" :ﺃﻗﻴﻠﻮﺍ ﺫﻭﻱ ﺍﳍﻴﺌﺎ ﻑ ﺑﺎﻟﺸ ﺮ ﳊﺪﻳ ﻭﺍﻟﻜﻔﺎﺭﺓ :ﻛﺼﻐﲑ ﺓ ﺻﺪﺭﺕ ﳑﻦ ﻻ ﻳﻌﺮ
ﻋﺜﺮﺍﻳﻬﻢ ﺇﻻ ﺍﳊﺪﻭﺩ" ﻭﰲ ﺭﻭﺍﻳﺔ" :ﺯ ﱠﻻﺗﻬﻢ" ﻭﻓﺴﺮﻫﻢ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲟﻦ ﺫﹸﻛﺮ ،ﻭﻗﻴﻞ :ﻫﻢ
ﺏ ﻣﻨﻪ .ﻭﻛﻘﺘ ﹺﻞ ﻣﻦ ﺭﺁﻩ ﻳﺰﱐ ﺑﺄﻫﻠ ﻪ ﻋﻠﻰ ﻣﺎ ﺣﻜﺎﻩ ﺐ ﻭﻳﺘﻮ ﺏ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﻗﻴﻞ :ﻣ ﻦ ﻳﻨﺪ ﻡ ﻋﻠﻰ ﺍﻟﺬﻧ ﹺ ﺃﺻﺤﺎ
ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ ﻷﺟﻞ ﺍﳊﻤﻴ ﺔ ﻭﺍﻟﻐﻀﺐ ،ﻭﳛ ﱡﻞ ﻗﺘﻠﹸﻪ ﺑﺎﻃﻨﹰﺎ .ﻭﻗﺪ ﳚﺎﻣ ﻊ ﺍﻟﺘﻌﺰﻳ ﺮ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﻛﻤﺠﺎﻣﻊ ﺣﻠﻴﻠﺘ ﻪ ﰲ
ﺲ( ﺣﱴ ﻒ )ﺃﻭ ﺣﺒ ﹴ ﺏ ﲜﻤﻊ ﺍﻟﻜ ﺡ ﺃﻭ ﺻﻔ ﹴﻊ ﻭﻫﻮ ﺍﻟﻀﺮ ﺏ( ﻏﲑ ﻣﱪ ﹴ ﺎ ﹺﺭ ﺭﻣﻀﺎﻥ ﻭﳛﺼ ﹸﻞ ﺍﻟﺘﻌﺰﻳ ﺮ )ﺑﻀﺮ ﹴ
ﺐ ﺃﻭ ﺇﻗﺎﻣ ﺔ ﻣﻦ ﳎﻠﺲ ﻭﳓﻮﻫﺎ ﳑﺎ ﻳﺮﺍﻫﺎ ﺍﳌﻌ ﺰ ﺭ ﺟﻨﺴﹰﺎ ﻭﻗﺪﺍﹰﺭ ﻻ ﲝﻠ ﹺﻖ ﻋﻦ ﺍﳉﻤﻌ ﺔ ﺃﻭ ﺗﻮﺑﻴ ﹴﺦ ﺑﻜﻼﻡ ﺃﻭ ﺗﻐﺮﻳ ﹴ
ﳊﻴ ﺔ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻇﺎﻫ ﺮ ﺣﺮﻣ ﺔ ﺣﻠﻘﻬﺎ ﻭﻫﻮ ﺇﳕﺎ ﳚﻲ ُﺀ ﻋﻠﻰ ﺣﺮﻣﺘ ﻪ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺃﻣﺎ ﻋﻠﻰ
ﺺ ﺍﻟﺘﻌﺰﻳ ﺮﻛﺮﺍﻫﺘ ﻪ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻴﺨﺎﻥ ﻭﺁﺧﺮﻭﻥ ﻓﻼ ﻭﺟ ﻪ ﻟﻠﻤﻨ ﹺﻊ ﺇﺫﺍ ﺭﺁ ﻩ ﺍﻹِﻣﺎﻡ .ﺍﻧﺘﻬﻰ .ﻭﳚﺐ ﺃﻥ ﻳﻨﻘ
ﺖﲔ ﺿﺮﺑ ﺔ ﰲ ﺍﳊ ﺮ ﻭﻋﻦ ﻋﺸﺮﻳ ﻦ ﰲ ﻏﲑ ﻩ )ﻭﻋﺰﺭ ﺃﺏ( ﻭﺇﻥ ﻋﻼ ﻭﺃﹶﳊ ﻖ ﺑﻪ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻷ ﻡ ﻭﺇﻥ ﻋﹶﻠ ﻋﻦ ﺃﺭﺑﻌ
)ﻭﻣﺄﺫﹸﻭﻧﻪ( ﺃﻱ ﻣﻦ ﺃﺫﹶﻥ ﻟ ﻪ ﰲ ﺍﻟﺘﻌﺰﻳ ﹺﺮ ﻛﺎﳌﻌﻠ ﹺﻢ )ﺻﻐﲑﹰﺍ( ﻭﺳﻔﻴﻬﹰﺎ ﺑﺎﺭﺗﻜﺎﺑﹺﻬﻤﺎ ﻣﺎ ﻻ ﻳﻠﻴ ﻖ ﺯﺟﺮﹰﺍ ﳍﻤﺎ ﻋﻦ
ﺝ( ﺯﻭﺟﺘ ﻪ )ﳊ ﱢﻘ ﻪ( ﻛﻨﺸﻮﺯﹺﻫﺎ ﻻ ﳊ ﻖ ﺍﷲ ﺗﻌﺎﱃ ﻕ ﻭﻟﻠﻤﻌﻠ ﹺﻢ ﺗﻌﺰﻳ ﺮ ﺍﳌﺘﻌﻠ ﹺﻢ ﻣﻨ ﻪ )ﻭ( ﻋﺰﺭ )ﺯﻭ ﹴﺳﻲ ِﺀ ﺍﻷﺧﻼ ﹺ
ﻭﻗﻀﻴﺘﻪ ﺃﹶﻧﻪ ﻻ ﻳﻀ ﺮ ﺎ ﻋﻠﻰ ﺗﺮ ﻙ ﺍﻟﺼﻼﺓ .ﻭﺃﻓﱴ ﺑﻌﻀﻬﻢ ﺑﻮﺟﻮﺑ ﻪ .ﻭﺍﻷﻭﺟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺟﻮﺍﺯﻩ،
ﻭﻟﻠﺴﻴﺪ ﺗﻌﺰﻳ ﺮ ﺭﻗﻴﻘ ﻪ ﳊ ﱢﻘﻪ ،ﻭﺣ ﻖ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻭﺇﳕﺎ ﻳ ﻌﺰﺭ ﻣﻦ ﻣ ﺮ ﺑﻀﺮﺏ ﻏﲑ ﻣﱪﺡ ،ﻓﺈﹺﻥ ﻳﻔﺪ ﺗﻌﺰﻳﺮﻩ ﺇﻻ
ﻚ ﻭﻏﲑﻩ ﻻ ﻳﻔﻴﺪ) .ﻭ ﺳﺌ ﹶﻞ( ﺷﻴﺨﻨﺎ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻋﺒ ﺪ ﲟﱪﺡ ﺗﺮﻙ ﻷﻧﻪ ﻣﻬﻠ
ﺲ ﳑﻠﻮ ﻙ ﻋﺼﻰ ﺳﻴﺪﻩ ﻭﺧﺎﻟﻒ ﺃﻣﺮﻩ ﻭﱂ ﳜﺪﻣ ﻪ ﺧﺪﻣﺔ ﻣﺜﻠﻪ .ﻫﻞ ﻟﺴﻴﺪﻩ ﺃﻥ ﻳﻀﺮﺑﻪ ﺿﺮﺑﹰﺎ ﻏﲑ ﻣﱪﺡ ﺃﻡ ﻟﻴ
ﻟﻪ ﺫﻟﻚ؟ ﻭﺇﺫﺍ ﺿﺮﺑﻪ ﺳﻴ ﺪ ﻩ ﺿﺮﺑﹰﺎ ﻣﱪﺣﺎﹰ ،ﻭﺭﻓﻊ ﺑﻪ ﺇﱃ ﺃﺣﺪ ﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻬﻞ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﳝﻨﻌﻪ ﻋﻦ
ﻼ ﻭﱂ ﳝﺘﻨﻊ ،ﻓﻬﻞ ﻟﻠﺤﺎﻛ ﹺﻢ ﺃﻥ ﻳﺒﻴ ﻊ ﺍﻟﻌﺒ ﺪ ﻭﻳﺴﻠ ﻢ ﺡ ﺃﻡ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ؟ ﻭﺇﺫﹶﺍ ﻣﻨ ﻌ ﻪ ﺍﳊﺎﻛﻢ ﻣﺜ ﹰ ﺏ ﺍﳌﱪ ﹺ ﺍﻟﻀﺮ ﹺ
ﺲ ﻟﻪ ﺫﻟﻚ؟ ﻭﲟﺎﺫﺍ ﻳﺒﻴ ﻌﻪ ،ﲟﺜﻞ ﺍﻟﺜﻤﻦﹺ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍ ﻩ ﹺﺑ ﻪ ﺳﻴﺪﻩ ،ﺃﻭ ﲟﺎ ﻗﺎﻟﻪ ﺍﳌﻘﻮﻣﻮﻥ ،ﺃﻭ ﲦﻨﻪ ﺇﱃ ﺳﻴﺪ ﻩ ﺃﻡ ﻟﻴ
ﺕ ﰲ ﺍﻟﻮﻗﺖ؟ )ﻓﺄﺟﺎﺏ( ﺇﺫﺍ ﺍﻣﺘﻨﻊ ﺍﻟﻌﺒ ﺪ ﻣﻦ ﺧﺪﻣ ﺔ ﺳﻴﺪ ﻩ ﺍﳋﺪﻣ ﹶﺔ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻴ ﻪ ﲟﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴ ﻪ ﺍﻟﺮﻏﺒﺎ
ﺏ ﺍﳌﺬﻛﻮﺭ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻀﺮﺑﻪ ﺡ ﺇﻥ ﺃﻓﺎﺩ ﺍﻟﻀﺮ ﻉ ﺿﺮﺑﹰﺎ ﻏﲑ ﻣﱪ ﹴ ﺷﺮﻋﹰﺎ ﻓﻠﻠﺴﻴ ﺪ ﺃﻥ ﻳﻀﺮﺑﻪ ﻋﻠﻰ ﺍﻹﻣﺘﻨﺎ ﹺ
ﺿﺮﺑﹰﺎ ﻣﱪﺣﺎﹰ ،ﻭﳝﻨ ﻌ ﻪ ﺍﳊﺎﻛ ﻢ ﻣﻦ ﺫﻟﻚ ،ﻓﺈﹺﻥ ﱂ ﳝﺘﻨ ﻊ ﻣ ﻦ ﺍﻟﻀﺮﺏ ﺍﳌﺬﻛﻮ ﹺﺭ ﻓﻬ ﻮ ﻛﻤﺎ ﻟﻮ ﻛﻠﱠﻔ ﻪ ﻣ ﻦ ﺍﻟﻌﻤ ﹺﻞ
205
ﻕ ﲜﺎﻣ ﹺﻊ ﺍﻟﺘﺤﺮﱘ .ﻭﻗﺪ ﺃﻓﱴ ﺍﻟﻘﺎﺿﻲ ﺣﺴﲔ ﻣﺎ ﻻ ﻳﻄﻴﻖ ،ﺑﻞ ﺃﻭﱃ ﺇﺫ ﺍﻟﻀﺮﺏ ﺍﳌﱪﺡ ﺭﲟﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺰﻫﻮ ﹺ
ﻚ ﺍﻟﺰﻣﺎﻥﻉ ﻋﻠﻴﻪ ﺑﺜﻤﻦﹺ ﺍﳌﺜﻞﹺ ،ﻭﻫ ﻮ ﻣﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴ ﻪ ﺍﻟﺮﻏﺒﺎﺕ ﰲ ﺫﻟ
ﻒ ﳑﻠﻮﻛ ﻪ ﻣﺎ ﻻ ﻳﻄﻴ ﻖ ﺃﻧﻪ ﻳﺒﺎ
ﺑﺄﻧ ﻪ ﺇﺫﺍ ﻛﱠﻠ
ﻭﺍﳌﻜﺎﻥ .ﺍﻧﺘﻬﻰ.
ﺏ ﻋﻠﻰ ﺍﻟﻐ ﹺﲑ )ﳚﻮ ﺯ( ﻟﻠﺸﺨﺺ )ﺩﻓ ﻊ( ﻛ ﱢﻞ )ﺻﺎﺋ ﹴﻞ(، )ﻓﺼ ﹲﻞ( :ﰲ ﺍﻟﺼﻴﺎ ﹺﻝ .ﻭﻫﻮ ﺍﻹﺳﺘﻄﺎﻟ ﹸﺔ ﻭﺍﻟﻮﺛﻮ
ﻑ ﺃﻭ ﻣﻨﻔﻌ ﺔ ﺃﻭ ﺑﻀ ﹴﻊ ﻭﻣﻘﺪﻣﺎﺗﻪ ﻛﺘﻘﺒﻴ ﹴﻞ
ﺲ ﺃﻭ ﻃﺮ ﻒ ﻭﻏﲑﻩ )ﻋﻠﻰ ﻣﻌﺼﻮﻡ( ﻣﻦ ﻧﻔ ﹴ ﻣﺴﻠ ﹴﻢ ﻭﻛﺎﻓﺮﹴ ،ﻣﻜﻠ
ﺹ ﻛﺠﻠ ﺪ ﻣﻴﺘ ﺔ ﺳﻮﺍ ًﺀ ﻭﻣﻌﺎﻧﻘﺔ ،ﺃﻭ ﻣﺎ ﹴﻝ ﻭﺇﻥ ﱂ ﻳﺘﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺇﻃﻼﻗﻬﻢ ﻛﺤﺒ ﺔ ﺑﺮ ،ﺃﻭ ﺍﺧﺘﺼﺎ ﹴ
ﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ" :ﻣﻦ ﻗﹸﺘ ﹶﻞ ﺩﻭ ﹶﻥ ﺩ ﻣ ﻪ ﺃﻭ ﻣﺎﻟ ﻪ ﺃﻭ ﺃﻫﻠ ﻪ ﻓﻬﻮ ﺷﻬﻴ ﺪ" ﻚ ﻟﻠﺤﺪﻳ ﻛﺎﻧﺖ ﻟﻠﺪﺍﻓ ﹺﻊ ﺃﻡ ﻟﻐﲑ ﻩ ﻭﺫﻟ
ﻒ ﻋﻠﻰ ﻧﻔﺴ ﻪ ﺐ( ﻋﻠﻴ ﻪ ﺇﻥ ﱂ ﹶﳜ ﺡ )ﺑﻞ ﳚ ﻭﻳﻠﺰ ﻡ ﻣﻨ ﻪ ﺃﻥ ﻟﻪ ﺍﻟﻘﺘ ﹸﻞ ﻭﺍﻟﻘﺘﺎﻝ :ﺃﻱ ﻭﻣﺎ ﻳﺴﲑﻱ ﺇﻟﻴﻬﻤﺎ ﻛﺎﳉﺮ ﹺ
ﺲ( ﻭﻟﻮ ﳑﻠﻮﻛ ﺔ )ﻗﺼﺪﻫﺎ ﻛﺎﻓ ﺮ( ﺃﻭ ﻴﻤ ﹲﺔ ﺃﻭ ﻋﻀ ﹺﻮ ﻩ ﺍﻟﺪﻓﻊ )ﻋﻦ ﺑﻀ ﹴﻊ( ﻭﻣﻘﺪﻣﺎﺗﻪ ﻭﻟﻮ ﻣﻦ ﻏﲑ ﺃﻗﺎﺭﺑ ﻪ )ﻭﻧﻔ ﹴ
ﺃﻭ ﻣﺴﻠ ﻢ ﻏﲑ ﳏﻘﻮ ﻥ ﺍﻟﺪﻡ ﻛﺰﺍ ﻥ ﳏﺼﻦﹴ ،ﻭﺗﺎﺭ ﻙ ﺻﻼﺓ ،ﻭﻗﺎﻃ ﻊ ﻃﺮﻳ ﹴﻖ ﲢﺘﻢ ﻗﺘﻠﹸﻪ ،ﻓﻴﺤﺮﻡ ﺍﻹﺳﺘﺴﻼ ﻡ ﳍﻢ
ﺐ ﻓﺈﹺﻥ ﻗﺼﺪﻫﺎ ﻣﺴﻠ ﻢ ﳏﻘﻮ ﹸﻥ ﺍﻟﺪﻡ ﱂ ﳚﺐ ﺍﻟﺪﻓﻊ ،ﺑﻞ ﳚﻮ ﺯ ﺍﻹﺳﺘﺴﻼ ﻡ ﻟﻪ ،ﺑﻞ ﻳﺴ ﻦ ﻟﻸَﻣ ﹺﺮ ﺑ ﻪ ﻭﻻ ﳚ
ﺏ ﺡ ﻓﻴﻪ ﻟﻨﻔﺴ ﻪ )ﻭﻟﻴﺪﻓ ﹺﻊ( ﺍﻟﺼﺎﺋ ﹺﻞ ﺍﳌﻌﺼﻮﻡ )ﺑﺎﻷﺧﻒ( ﻓﺎﻷﺧﻒ )ﺇﻥ ﺃﻣﻜ ﻦ( ﻛﻬﺮ ﹴ ﺍﻟﺪﻓ ﻊ ﻋﻦ ﻣﺎ ﹴﻝ ﻻ ﺭﻭ
ﻁ ﻓﺒﻌﺼﺎ ﻓﻘﻄ ﹴﻊ ﻓﻘﺘ ﹴﻞ ﻷﻥ ﺫﻟﻚ ﺟ ﻮ ﺯ ﻓﺰﺟ ﹴﺮ ﺑﻜﻼﻡ ﻓﺎﺳﺘﻐﺎﺛ ﺔ ﺃﻭ ﲢﺼﻦ ﲝﺼﺎﻧﺔ ﻓﻀﺮﺏ ﺑﻴﺪﻩ ﹶﻓﺒﹺﺴﻮ
ﻒ ﻭﻋﺪﻝ ﺇﱃ ﺭﺗﺒ ﺔ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻹِﻛﺘﻔﺎ ِﺀ ﻟﻠﻀﺮﻭﺭ ﺓ ﻭﻻ ﺿﺮﻭﺭ ﹶﺓ ﻟﻸﺛﻘﻞ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻷﺧﻒ ،ﻓﻤﱴ ﺧﺎﻟ
ﺐ ﻂ ﻣﺮﺍﻋﺎ ﹸﺓ ﺍﻟﺘﺮﺗﻴ ﹺﻂ ﺳﻘ ﹶ ﺑﺪﻭﺎ ﺿﻤﻦ ﺑﺎﻟﻘﹶﻮ ﺩ ﻭﻏﲑﻩ .ﻧﻌﻢ :ﻟﻮ ﺍﻟﺘﺤﻢ ﺍﻟﻘﺘﺎ ﹸﻝ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺷﺘ ﺪ ﺍﻷﻣ ﺮ ﻋﻦ ﺍﻟﻀﺒ
ﺐ ﺃﻳﻀﹰﺎ ﰲ ﻏ ﹺﲑ ﺍﻟﻔﺎﺣﺸ ﺔ ﻓﻠﻮ ﺭﺁ ﻩ ﻗﺪ ﺃﹶﻭﻟﹶﺞ ﰲ ﺃﺟﻨﺒﻴ ﺔ ﻓﻠ ﻪ ﺃﻥ ﻳﺒﺪﹶﺃ ﻩ ﺑﺎﻟﻘﺘ ﹺﻞ ﻭﺇ ﻥ ﺍﻧﺪﻓ ﻊ ﻭﳏ ﹸﻞ ﺭﻋﺎﻳ ﺔ ﺍﻟﺘﺮﺗﻴ ﹺ
ﺑﺪﻭﻧ ﻪ ﻷﻧ ﻪ ﰲ ﻛ ﹺﻞ ﳊﻈ ﺔ ﻣﻮﺍﻗ ﻊ ﻻ ﻳﺴﺘﺪﺭ ﻙ ﺑﺎﻷﻧﺎ ﺓ ﻗﺎﻟﻪ ﺍﳌﺎﻭﺭﺩﻱ ﻭﺍﻟﺮﻭﻳﺎﱐ ﻭﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎ .ﻭﻗﺎ ﹶﻝ
ﺼﻦﹺ ،ﺃﻣﺎ ﻏﲑﻩ ﻓﺎﳌﺘﺠﻪ ﺃﻧ ﻪ ﻻ ﳚﻮ ﺯ ﻗﺘﻠ ﻪ ﺇﻻ ﺇﻥ ﺃﺩﻯ ﺍﻟﺪﻓ ﻊ ﺑﻐﲑ ﻩ ﺇﱃ ﻣﻀﻲ ﺤﺷﻴﺨﻨﺎ :ﻭﻫﻮ ﻇﺎﻫﺮ ﰲ ﺍ ﹸﳌ
ﺏﻒ ﻓﻴﻀﺮ ﻒ ﻛﺄﻥ ﱂ ﳚﺪ ﺇﻻ ﳓﻮ ﺳﻴ ﺲ ﺑﺎﻟﻔﺎﺣﺸﺔ .ﺍﻧﺘﻬﻰ .ﻭﺇﺫﺍ ﱂ ﳝﻜﻦ ﺍﻟﺪﻓ ﻊ ﺑﺎﻷﺧ ﺯﻣ ﹴﻦ ﻭﻫﻮ ﻣﺘﻠﺒ
ﺑﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﺼﺎﺋ ﹸﻞ ﻏﲑ ﻣﻌﺼﻮ ﹴﻡ ﻓﻠﻪ ﻗﺘﻠ ﻪ ﺑﻼ ﺩﻓ ﹴﻊ ﺑﺎﻷﺧﻒ ﻟﻌﺪ ﹺﻡ ﺣﺮﻣﺘ ﻪ.
ﺐﺏ ﺁﻟ ﺔ ﳍ ﹴﻮ ﻭﻗﺘ ﹺﻞ ﺣﻴﻮﺍ ﻥ ﻭﻟﻮ ﻟﻠﻘﺎﺗ ﹺﻞ) .ﻭ ﻭ ﺟ ﺐ ﺍﻟﺪﻓ ﻊ ﻋﻦ ﻣﻨﻜ ﹴﺮ ﻛﺸﺮﺏ ﻣﺴﻜ ﹴﺮ ﻭﺿﺮ ﹺ ]ﻓﺮﻉ[ :ﳚ
ﱳﲔ ﻟﻘﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﺃﻥ ﺍﺗﺒﻊ ﻣﻠ ﹶﺔ ﺇﺑﺮﺍﻫﻴﻢ{ ﻭﻣﻨﻬﺎ ﺍﳋﺘﺎﻥ ،ﺇﺧﺘ ﺧﺘﺎ ﹲﻥ( ﻟﻠﻤﺮﺃ ﺓ ﻭﺍﻟﺮﺟ ﹺﻞ ﺣﻴﺚ ﱂ ﻳﻮﻟﺪﺍ ﳐﺘﻮﻧ ﹺ
ﻍ( ﻭﻋﻘ ﹴﻞ ﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝﹺ ،ﻭﺳﻨ ﹲﺔ ﻟﻠﻨﺴﺎ ِﺀ .ﻭﻧﻘ ﹶﻞ ﻋﻦ ﺃﻛﺜ ﹺﺮ ﺍﻟﻌﻠﻤﺎ ِﺀ) .ﺑﺒﹺﻠﻮ ﹴ ﲔ ﺳﻨﺔ ،ﻭﻗﻴﻞ ﻭﺍﺟ ﻭﻫﻮ ﺇﺑﻦ ﲦﺎﻧ
ﺐ
ﱄ ﳑﻴ ﹴﺰ ﻭﻓﻴ ﻪ ﻧﻈﺮ .ﻓﺎﻟﻮﺍﺟ ﺚ ﺍﻟﺰﺭﻛﺸ ﻲ ﻭﺟﻮﺑ ﻪ ﻋﻠﻰ ﻭ ﹴ ﺐ ﺑﻌﺪﳘﺎ ﻓﻮﺭﹰﺍ .ﻭﲝ ﹶ ﻒ ﻗﺒﻠﹶﻬﻤﺎ ﻓﻴﺠ ﺇﺫ ﻻ ﺗﻜﻠﻴ
ﻒ ﻛﻠﻬﺎ ،ﻭﺍﳌﺮﺃ ﺓ ﻗﻄ ﻊ ﺟﺰ ٍﺀ ﻳﻘ ﻊ ﻋﻠﻴﻪ ﺍﻹﺳ ﻢ ﻣﻦ ﺸ ﹶﻔﺘ ﻪ ﺣﱴ ﺗﻨﻜﺸ ﰲ ﺧﺘﺎ ﻥ ﺍﻟﺮﺟ ﹺﻞ ﻗﻄ ﻊ ﻣﺎ ﻳﻐﻄﻲ ﺣ
ﻚ ﻭﺗﺴﻤﻰ ﺍﻟﺒﻈﺮ ﲟﻮﺣﺪﺓ ﻣﻔﺘﻮﺣﺔ ﻑ ﺍﻟﺪﻳ ﺝ ﻓﻮﻕ ﺛﻘﺒ ﺔ ﺍﻟﺒﻮ ﹺﻝ ﺗﺸﺒ ﻪ ﻋﺮ ﺍﻟﻠﺤﻤ ﺔ ﺍﳌﻮﺟﻮﺩ ﺓ ﺑﺄﻋﻠﻰ ﺍﻟﻔﺮ ﹺ
ﱳ
ﻒ ﻋﻠﻴ ﻪ ﱂ ﻳﺨ
ﱳ ﺧﻴ
ﻒ ﺍﳋﻠﻘ ﺔ ﲝﻴﺚ ﻟﻮ ﺧ
ﻓﻤﻌﺠﻤﺔ ﺳﺎﻛﻨﺔ ﻭﻧﻘ ﹶﻞ ﺍﻷﺭﺩﺑﻴﻠﻲ ﻋﻦ ﺍﻹِﻣﺎﻡ ﻭﻟﹶﻮ ﻛﺎﻥ ﺿﻌﻴ
206
ﻺﺗﺒﺎﻉﹺ ،ﻓﺈﹺﻥ ﺃﹸﺧﺮ ﻋﻨﻪ ﻓﻔﻲ ﺏ ﺗﻌﺠﻴﹸﻠ ﻪ ﺳﺎﺑ ﻊ ﻳﻮ ﹺﻡ ﺍﻟﻮﻻﺩ ﺓ ﻟ ِ ﺐ ﻋﻠﻰ ﺍﻟﻈ ﻦ ﺳﻼﻣﺘﻪ ،ﻭﻳﻨﺪ ﺇﻻ ﺃﻥ ﻳﻐﹸﻠ
ﱳ ﰲ ﺍﻷﺻ ﹺﺢ. ﺕ ﺑﻐ ﹺﲑ ﺧﺘﺎ ﻥ ﻟﻦ ﻳﺨ ﺖ ﺃﻣﺮ ﻩ ﺑﺎﻟﺼﻼ ﺓ ﻭﻣﻦ ﻣﺎ ﺍﻷﺭﺑﻌﲔ ،ﻭﺇﻻ ﻓﻔﻲ ﺍﻟﺴﻨ ﺔ ﺍﻟﺴﺎﺑﻌ ﺔ ﻷﺎ ﻭﻗ
ﻭﻳﺴ ﻦ ﺇﻇﻬﺎ ﺭ ﺧﺘﺎ ﻥ ﺍﻟﺬﻛ ﹺﺮ ﻭﺇﺧﻔﺎ ُﺀ ﺧﺘﺎ ﻥ ﺍﻷُﻧﺜﻰ ،ﻭﺃﻣﺎ ﻣﺆﻧ ﺔ ﺍﳋﺘﺎ ﻥ ﰲ ﻣﺎ ﹺﻝ ﺍﳌﺨﺘﻮ ﻥ ﻭﻟﻮ ﻏ ﲑ ﻣﻠﱠﻒ ،ﰒ
ﺐ ﺃﻳﻀﹰﺎ ﻗﻄ ﻊ ﺳﺮ ﺓ ﺍﳌﻮﻟﻮ ﺩ ﺑﻌ ﺪ ﻭﻻﺩﺗ ﻪ ﺑﻌ ﺪ ﳓ ﻮ ﺭﺑﻄﻬﺎ ﻟﺘﻮﻗﻒ ﺇﻣﺴﺎ ﻙ ﺍﻟﻄﻌﺎ ﹺﻡ
ﻋﻠﻰ ﻣ ﻦ ﺗﻠﺰ ﻣ ﻪ ﻧﻔﻘﺘ ﻪ .ﻭﳚ
ﺡ ﺑﻪﱯ ﻗﻄﻌﺎﹰ ،ﻭﺻﺒﹺﻴ ﺔ ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ ﻟﺘﻌﻠﻴ ﹺﻖ ﺍﳊﹶﻠ ﹺﻖ ﻛﻤﺎ ﺻﺮ ﻒ ﻣﻄﻠﻘﹰﺎ )ﻭﺃﺫ ﹸﻥ( ﺻ ﺐ( ﺃﻧ ﻋﻠﻴﻪ) .ﻭﺣﺮ ﻡ ﺗﺜﻘﻴ
ﻉﰲ ﺚ ﺃ ﻡ ﺯﺭ ﹴ ﻉ ﺇﻟﻴ ﻪ ﺣﺎﺟ ﹲﺔ ﻭﺟﻮﺯ ﻩ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﺳﺘﺪ ﱠﻝ ﲟﺎ ﰲ ﺣﺪﻳ ﺍﻟﻐﺰﺍﱄ ﻭﻏﲑﻩ ﻷﻧ ﻪ ﺇﻳﻼ ﻡ ﱂ ﺗﺪ
ﺱ ﺑ ﻪ ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧ ﻪ ﰲ ﺍﳉﺎﻫﻠﻴ ﺔ ﻓﻠ ﻢ ﻳﻨ ﻜ ﺮ ﺍﻟﺼﺤﻴﺢ ،ﻭﰲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻴﺨﺎﻥ ﻣ ﻦ ﺍﳊﻨﻔﻴ ﺔ ﺃﻧ ﻪ ﻻ ﺑﺄ
ﺽ ﺍﻟﺰﻳﻨ ﺔ .ﻭﻳﻜﺮ ﻩ ﰲ ﺍﻟﺼﱯ .ﺍﻧﺘﻬﻰ. ﻋﻠﻴﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﷲ ،ﻭﰲ ﺍﻟﺮﻋﺎﻳ ﺔ ﻟﻠﺤﻨﺎﺑﻠ ﺔ ﳚﻮ ﺯ ﰲ ﺍﻟﺼﺒﻴ ﺔ ﻟﻐﺮ ﹺ
ﻑ ﺃﻧ ﻪ ﺯﻳﻨ ﹲﺔ ﻣﻄﻠﻮﺑ ﹲﺔ ﰲ ﺣﻘﻬ ﻦ ﻭﻣﻘﺘﻀﻰ ﻛﻼ ﻡ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﺟﻮﺍ ﺯ ﻩ ﰲ ﺍﻟﺼﺒﻴ ﺔ ﻻ ﺍﻟﺼﱯ ﳌﺎ ﻋ ﹺﺮ
ﺐ ﺐ ﳍ ﻦ ﲟﺎ ﻓﻴ ﻪ ﺻﻮﺭﹲﺓ ﻟﻠﻤﺼﻠﺤﺔ ،ﻓﻜﺬﺍ ﻫﺬﺍ ﺃﻳﻀﹰﺎ .ﻭﺍﻟﺘﻌﺬﻳ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﰲ ﻛ ﱢﻞ ﳏ ﹼﻞ .ﻭﻗﺪ ﺟ ﻮ ﺯ ﺍﻟﱠﻠ ﻌ
ﻚ ﻓﺈﹺﻧ ﻪ ﻚ ﺍﳌﺼﻠﺤ ﺔ .ﻓﺘﺄﻣ ﹾﻞ ﺫﻟ ﺝ ﺇﻟﻴﻬ ﻦ ﺳﻬﻞ ﳏﺘﻤ ﹲﻞ ﻭﻣﻐﺘ ﹶﻔ ﺮ ﻟﺘﻠ ﰲ ﻣﺜ ﹺﻞ ﻫﺬ ﻩ ﺍﻟﺰﻳﻨ ﺔ ﺍﻟﺪﺍﻋﻴ ﺔ ﻟﺮﻏﺒ ﺔ ﺍﻷﺯﻭﺍ ﹺ
ﻣﻬ ﻢ.
ﺖ ﺯﺭﻋﹰﺎ ﺃﻭ ﻏ ﲑ ﻩ ﺖ ﻭﺣ ﺪﻫﺎ ﻓﺄﺗﹶﻠ ﹶﻔ ﻼ ﻭﺎﺭﹰﺍ .ﻭﺇ ﹾﻥ ﻛﺎﻧ ]ﺗﺘﻤﺔ[ :ﻣ ﻦ ﻛﺎ ﹶﻥ ﻣﻊ ﺩﺍﺑ ﺔ ﻳﻀ ﻤ ﻦ ﻣﺎ ﺃﺗﹶﻠ ﹶﻔﺘ ﻪ ﻟﻴ ﹰ
ﻑ ﳓ ﹺﻮ ﻫ ﺮ ﺓ ﻃﲑﹰﺍ ﺃﻭ ﻃﻌﺎﻣﹰﺎ ﻋﻬ ﺪ ﻁ ﰲ ﺭﺑ ﻄﻬﺎ .ﻭﺇﺗﻼ ﺿ ﻤ ﻦ ﺇﻻ ﺃﻥ ﻻ ﻳﻔ ﺮ ﹶ ﻼ ﺎﺭﹰﺍ ﱂ ﻳﻀ ﻤ ﻦ ﺻﺎﺣﺒﻬﺎ.ﺃﻭ ﻟﻴ ﹰ
ﺼ ﺮ ﰲ ﺭﺑ ﻄﻪ ،ﻭﺗﺪﻓ ﻊ ﺍﳍ ﺮ ﹸﺓ ﺍﻟﻀﺎﺭﻳ ﹸﺔ ﻋﻠﻰ ﳓ ﹺﻮ ﻃ ﹴﲑ ﺃﻭ ﻃﻌﺎ ﹴﻡ ﻟﺘﺄ ﹸﻛﹶﻠ ﻪ ﻼ ﻭﺎﺭﹰﺍ ﺇﻥ ﻗ ﺇﺗﻼﻓﻬﺎ ﺿﻤ ﻦ ﻣﺎﻟﻜﹸﻬﺎ ﻟﻴ ﹰ
ﺐ ﺍﻟﺴﺎﺑ ﹺﻖ .ﻭﻻ ﺗﻘﺘ ﹸﻞ ﺿﺎﺭﻳ ﹰﺔ ﺳﺎﻛﻨ ﹰﺔ ﺧﻼﻓﹰﺎ ﳉﻤ ﹴﻊ ﻹِﻣﻜﺎ ﻥ ﺍﻟﺘﺤﺮ ﹺﺯ ﻋﻦ ﺷﺮﻫﺎ . ﻛﺼﺎﺋ ﹴﻞ ﺑﺮﻋﺎﻳ ﺔ ﺍﻟﺘﺮﺗﻴ ﹺ
ﺏ ﺍﳉﻬﺎﺩ
ﺑﺎ
ﲔ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺑﻼﺩﻧﺎ ﻛﻤﺎ ﻳﺄﰐ: ﺽ ﻛﻔﺎﻳ ﺔ ﻛ ﱠﻞ ﻋﺎ ﹴﻡ( ﻭﻟﻮ ﻣ ﺮ ﹰﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻔﺎ ﺭ ﺑﺒﻼﺩﻫﻢ ،ﻭﻳﺘﻌ ) ﻫ ﻮ ﻓﹶﺮ
ﺝ ﻋﻨﻪ ﻭﻋﻦ ﺍﻟﺒﺎﻗﲔ .ﻭﻳﺄ ﹸﰒ ﻛ ﱡﻞ ﻣﻦ ﻻ ﻋﺬ ﺭ ﻂ ﺍﳊﺮ ﺽ ﺍﻟﻜﻔﺎﻳ ﺔ ﺃﻧﻪ ﺇﺫﺍ ﻓﻌﻠ ﻪ ﻣﻦ ﻓﻴﻬﻢ ﻛﻔﺎﻳ ﹰﺔ ﺳﻘ ﹶ ﻭ ﺣ ﹾﻜ ﻢ ﻓﺮ ﹺ
ﺕﲔ ﻋﻠﻰ ﺇﺛﺒﺎ ﲔ ﺇ ﹾﻥ ﺗﺮﻛﻮ ﻩ ﻭﺇﻥ ﺟ ﹺﻬﻠﹸﻮﺍ .ﻭﻓﺮﻭﺿﻬﺎ ﻛﺜﲑ ﹲﺓ )ﻛﻘﻴﺎ ﹴﻡ ﲝﺠ ﹴﺞ ﺩﻳﻨﻴ ﺔ( ﻭﻫﻲ ﺍﻟﱪﺍﻫ ﻟ ﻪ ﻣ ﻦ ﺍﳌﺴﻠﻤ
ﺕ ﻭﻣﺎ ﻭﺭ ﺩ ﺑ ﻪ ﺕ ﺍﻟﻨﺒﻮﺍ
ﺕ ﻭﻳﺴﺘﺤﻴ ﹸﻞ ﻋﻠﻴ ﻪ ﻣﻨﻬﺎ ﻭﻋﻠﻰ ﺇﺛﺒﺎ ﺐ ﻟ ﻪ ﻣﻦ ﺍﻟﺼﻔﹶﺎ ﺍﻟﺼﺎﻧ ﹺﻊ ﺳﺒﺤﺎﻧ ﻪ ﻭﻣﺎ ﻳﺠ
ﺚ ﻭﻓﻘ ﻪ ﺯﺍﺋ ﺪ ﻋﻠﻰ ﻣﺎ ﻻ ﺑ ﺪ ﻣﻨﻪﺏ ﻭﻏ ﹺﲑ ﺫﻟﻚ) .ﻭﻋﻠﻮ ﹴﻡ ﺷﺮﻋﻴ ﺔ( ﻛﺘﻔﺴ ﹴﲑ ﻭﺣﺪﻳ ﳊﺴﺎ ﹺ ﻉ ﻣ ﻦ ﺍﳌﹶﻌﺎ ﺩ ﻭﺍ
ﺍﻟﺸﺮ
ﺚ ﻳﺼﻠ ﺢ ﻟﻠﻘﻀﺎ ِﺀ ﻭﺍﻹِﻓﺘﺎ ِﺀ ﻟﻠﺤﺎﺟ ﺔ ﺇﻟﻴﻬﹺﻤﺎ )ﻭﺩﻓ ﹺﻊ ﺿﺮ ﹴﺭ ﻣﻌﺼﻮ ﹴﻡ( ﻣ ﻦ ﻣﺴﻠ ﹴﻢ ﻭﺫﻣﻲ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ ﲝﻴ ﹸ
ﺐ ﺑ ﻪ ﹸﻛ ﱡﻞ ﻣﻮﺳ ﹴﺮ ﲟﺎ ﺯﺍ ﺩ ﻋﻠﻰ ﺼ ﹾﻞ ﳊﺎﻟ ﺔ ﺍﻹﺿﻄﺮﺍ ﹺﺭ ﺃﻭ ﻋﺎ ﹴﺭ ﺃﻭ ﳓﻮ ﻫﻤﺎ .ﻭﺍﳌﺨﺎﻃ ﻭﻣﺴﺘﺄﻣ ﹴﻦ ﺟﺎﺋ ﹴﻊ ﱂ ﻳ
ﻉﺕ ﺍﻟﺸﺮ ﹺ ﻑ( ﺃﻱ ﻭﺍﺟﺒﺎ ﺖ ﺍﳌﺎ ﹺﻝ ﻭﻋﺪ ﹺﻡ ﻭﻓﺎ ِﺀ ﺯﻛﺎ ﺓ )ﻭﺃﹶﻣ ﹴﺮ ﲟﻌﺮﻭ
ﻛﻔﺎﻳ ﺔ ﺳﻨ ﺔ ﻟﻪ ﻭﳌﻤﻮﻧ ﺔ ﻋﻨ ﺪ ﺍﺣﺘﻼ ﹺﻝ ﺑﻴ
ﺐ ﺃﻭ ﺣﺮﺍ ﹴﻡ ﻣﺠﻤ ﹴﻊ ﻋﻠﻴﻪ ،ﺃﻭ ﻒ ﻋﻦ ﳏﺮﻣﺎﺗﻪ ﻓﺸﻤ ﹶﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻨﻜﺮ ﻱ ﺍﶈ ﺮ ﹺﻡ ﻟﻜ ﻦ ﳏﱠﻠ ﻪ ﰲ ﻭﺍﺟ ﹴ ﻭﺍﻟﻜ
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ﺐ ﻋﻠﻰ ﻇﹺﻨ ﻪﻒ ﻋﻠﻰ ﳓ ﹺﻮ ﻋﻀ ﹴﻮ ﻭﻣﺎ ﹴﻝ ﻭﺇﻥ ﻗ ﱠﻞ ﻭﱂ ﻳﻐﻠ ﺨ ﻒ ﱂ ﻳ
ﺐ ﺑ ﻪ ﻛﻞ ﻣ ﹶﻜﱠﻠ ﰲ ﺍﻋﺘﻘﺎ ﺩ ﺍﻟﻔﺎﻋ ﹺﻞ ﻭﺍﳌﺨﺎﻃ
ﺃﻥ ﻓﺎﻋﹶﻠ ﻪ ﻳﺰﻳ ﺪ ﻓﻴ ﻪ ﻋﻨﺎﺩﹰﺍ ﻭﺇﻥ ﻋﻠ ﻢ ﻋﺎﺩ ﹰﺓ ﺃﻧﻪ ﻻ ﻳﻔﻴ ﺪ ﻩ ﺑﺄﻥ ﻳﻐ ﲑ ﻩ ﺑﻜ ﹺﻞ ﻃﺮﻳ ﹴﻖ ﺃﻣﻜﻨ ﻪ ﻣﻦ ﻳ ﺪ ﻓﻠﺴﺎ ﻥ
ﺲ ﻭﺍﻗﺘﺤﺎ ﻡ ﺍﻟﺪﻭ ﹺﺭ ﺑﺎﻟﻈﻨﻮ ﻥ .ﻧﻌﻢ:
ﺚ ﻭﺍﻟﺘﺠﺴ ﺲ ﻷﺣ ﺪ ﺍﻟﺒﺤ ﹶ ﻓﺎﺳﺘﻐﺎﺛﺔ ﺑﺎﻟﻐ ﹺﲑ ﻓﺈﹺﻥ ﻋﺠ ﺰ ﺃﻧﻜﺮ ﻩ ﺑﻘﻠﹺﺒ ﻪ .ﻭﻟﻴ
ﻒ ﺍﻹِﻧﻜﺎ ﺭ ﻋﻠﻰ ﺍﻟﺮﻓ ﹺﻊ ﺇﻥ ﺃﺧ ﱪ ﻩ ﺛﻘﺔﹲ ﲟﻦ ﺍﺧﺘﻔﻰ ﲟﻨﻜ ﹴﺮ ﻻ ﻳﺘﺪﺍﺭ ﻙ ﻛﺎﻟﻘﺘ ﹺﻞ ﻭﺍﻟﺰﻧﺎ ﻟﺰﻣ ﻪ ﺫﻟﻚ .ﻭﻟﻮ ﺗﻮﻗ
ﺨﻨﺎ :ﻭﻟﻪ ﺍﺣﺘﻤﺎ ﹲﻝﻚ ﺣﺮﻣ ﺔ ﻭﺗﻐﺮ ﹺﱘ ﻣﺎ ﹴﻝ .ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﺸﲑﻱ .ﻗﺎﻝ ﺷﻴ ﺐ ﳌﺎ ﻓﻴ ﻪ ﻣﻦ ﻫﺘ ﻟﻠﺴﻠﻄﺎ ﻥ ﱂ ﳚ
ﺑﻮﺟﻮﺑ ﻪ ﺇﺫﺍ ﱂ ﻳﱰ ﺣ ﺮ ﺇﻻ ﺑ ﻪ ﻫ ﻮ ﺍﻷﻭﺟﻪ ،ﻭﻛﻼ ﻡ ﺍﻟﺮﻭﺿ ﺔ ﻭﻏﲑﹺﻫﺎ ﺻﺮﻳ ﺢ ﻓﻴ ﻪ .ﺍﻧﺘﻬﻰ) .ﻭﺗﺤ ﻤ ﹸﻞ ﺷﻬﺎﺩ ﺓ(
ﻋﻠﻰ ﺃﻫﻞ ﻟﻪ ﺣﻀ ﺮ ﺇﻟﻴ ﻪ ﺍﳌﺸﻬﻮ ﺩ ﻋﻠﻴ ﻪ ﺃﻭ ﻃﻠﺒ ﻪ ﺇﻥ ﻋ ﺬ ﺭ ﺑﻌﺬ ﹺﺭ ﺟﻤﻌ ﺔ )ﻭﺃﺩﺍﺋﻬﺎ( ﻋﻠﻰ ﻣ ﻦ ﳛﻤﻠﹸﻬﺎ ﺇﻥ ﻛﺎﻥ
ﲔ )ﻭﻛﹺﺈﺣﻴﺎ ِﺀ ﻛﻌﺒ ﺔ( ﲝ ﹴﺞ ﻭﻋﻤﺮ ﺓ ﻛﻞ ﻋﺎ ﹴﻡ ﻭﺗﺸﻴﻴ ﹺﻊ ﺟﻨﺎﺯ ﺓ )ﻭﺭ ﺩ ﺽﻋ ﹴ ﺏ ﻭﺇﻻ ﻓﻬ ﻮ ﻓﺮ ﺃﻛﺜ ﺮ ﻣﻦ ﻧﺼﺎ ﹴ
ﺺ ﺑﺎﻟﺜﻮﺍﺏﹺ ،ﻓﺈﹺﻥ ﺭﺩﻭﺍ ﺽ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ﻭﳜﺘ ﻂ ﺍﻟﻔﹶﺮ ﲔ ﻓﺄﻛﺜﺮ ،ﻓﻴﺴﻘ ﹸ ﺳﻼ ﹴﻡ( ﻣﺴﻨﻮ ﻥ )ﻋ ﻦ ﲨ ﹴﻊ( ﺃﻱ ﺇﺛﻨ ﹺ
ﲔ ﻋﻠﻰ ﺍﳉﻨﺎﺯ ﺓ .ﻭﻟﻮ ﺳﻠ ﻢ ﲨ ﻊ ﻣﺮﺗﺒﻮ ﹶﻥ ﻋﻠﻰ ﻭﺍﺣ ﺪ ﻓﺮ ﺩ ﺽ ﻛﺎﳌﺼﻠ ﺏ ﺍﻟﻔﺮ ﹺ ﻛﻠﻬﻢ ﻭﻟﻮ ﻣﺮﺗﺒﹰﺎ ﺃﹸﺛﻴﺒﻮﺍ ﺛﻮﺍ
ﻣ ﺮ ﹰﺓ ﻗﺎﺻﺪﹰﺍ ﲨﻴﻌﻬﻢ ،ﻭﻛﺬﺍ ﻟﻮ ﺃﻃﻠ ﻖ ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ ﺃﺟﺰﹶﺃ ﻩ ﻣﺎ ﱂ ﳛﺼﻞ ﻓﺼ ﹲﻞ ﺿﺎ ﺭ .ﻭﺩﺧ ﹶﻞ ﰲ ﻗﻮﱄ
ﱯ ﻭﻫﻲ ﻋﺠﻮ ﺯ ﻻ ﺝ ﻭﻛﺬﺍ ﻋﻠﻰ ﺃﺟﻨ ﻣﺴﻨﻮ ﹲﻥ ﺳﻼ ﻡ ﺍﻣﺮﺃ ﺓ ﻋﻠﻰ ﺍﻣﺮﺃ ﺓ ﺃﻭ ﳓ ﹺﻮ ﻣﺤﺮ ﹴﻡ ﺃﻭ ﺳﻴ ﺪ ﺃﻭ ﺯﻭ ﹴ
ﺗﺸﺘﻬﻰ .ﻭﻳﻠﺰﻣﻬﺎ ﰲ ﻫﺬ ﻩ ﺍﻟﺼﻮﺭ ﺓ ﺭ ﺩ ﺳﻼ ﹺﻡ ﺍﻟﺮﺟ ﹺﻞ .ﺃﻣﺎ ﻣﺸﺘﻬﺎ ﹲﺓ ﻟﻴﺲ ﻣﻌﻬﺎ ﺍﻣ ﺮﹶﺃ ﹲﺓ ﺃﺧﺮﻯ ﻓﻴﺤﺮ ﻡ ﻋﻠﻴﻬﺎ ﺭ ﺩ
ﻕ ﺃﻥ ﺭﺩﻫﺎ ﻭﺍﺑﺘﺪﺍﺀَﻫﺎ ﻳ ﹾﻄ ﻤ ﻌ ﻪ ﺳﻼ ﹺﻡ ﺃﺟﻨﱯ ،ﻭﻣﺜﻠﹸﻪ ﺍﺑﺘﺪﺍﺅﻩ ﻭﻳﻜﺮ ﻩ ﺭ ﺩ ﺳﻼﻣﻬﺎ ،ﻭﻣﺜﹸﻠ ﻪ ﺍﺑﺘﺪﺍﺅ ﻩ ﺃﻳﻀﹰﺎ .ﻭﺍﻟﻔﺮ
ﺐ ﺭ ﺩ ﺇﺣﺪﺍﻫ ﻦ ﺇﺫ ﻑ ﺍﺑﺘﺪﺍﺋ ﻪ ﻭﺭﺩ ﻩ .ﻗﺎﹶﻟ ﻪ ﺷﻴﺨﻨﺎ .ﻭﻟﻮ ﺳﱠﻠ ﻢ ﻋﻠﻰ ﲨ ﹺﻊ ﻧﺴﻮ ﺓ ﻭﺟ ﻟﻄﻤ ﻌ ﻪ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﲞﻼ
ﲔ ﻋﻠﻴ ﻪ ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﳌﺴﻠ ﻢ ﺻﺒﻴﹰﺎ ﳑﻴﺰﹰﺍ. ﺽﻋ ﹴ ﺝ ﺑﻘﻮﱄ ﻋﻦ ﲨﻊ ﺍﻟﻮﺍﺣﺪ ﻓﺎﻟﺮ ﺩ ﻓﺮ ﻻ ﳜﺸﻰ ﻓﺘﻨ ﹰﺔ ﺣﻴﻨﺌ ﺬ .ﻭﺧﺮ
ﻉ ﺍﶈﻘ ﻖ ﻭﻟﹶﻮ ﰲ ﺛﻘﻴﻞ ﺍﻟﺴﻤﻊ .ﻧﻌﻢ: ﻭﻻ ﺑ ﺪ ﰲ ﺍﻹﺑﺘﺪﺍ ِﺀ ﻭﺍﻟﺮ ﺩ ﻣﻦ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﻘﺪ ﹺﺭ ﻣﺎ ﳛﺼ ﹸﻞ ﺑ ﻪ ﺍﻟﺴﻤﺎ
ﺚ ﱂ ﻳﺒﻠ ﻐ ﻪ ﺻﻮﺗ ﻪ ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﻛﻤﺎ ﻗﺎﹶﻟ ﻪ ﺷﻴﺨﻨﺎ ﺃﻧ ﻪ ﻳﻠﺰﻣﻪ ﺍﻟﺮﻓ ﻊ ﻭﺳﻌﻴ ﻪ ﺩﻭ ﹶﻥ ﺇ ﹾﻥ ﻣ ﺮ ﻋﻠﻴ ﻪ ﺳﺮﻳﻌﹰﺎ ﲝﻴ ﹸ
ﻚ ﰲ ﺭ ﺩ ﺱ ﺑﺘﻘﺪ ﹺﱘ ﻋﻠﻴ ﺐ ﺍﺗﺼﺎ ﹸﻝ ﺍﻟﺮ ﺩ ﺑﺎﻟﺴﻼ ﹺﻡ ﻛﺎﺗﺼﺎ ﹺﻝ ﻗﺒﻮ ﹺﻝ ﺍﻟﺒﻴ ﹺﻊ ﺑﺈﹺﳚﺎﹺﺑ ﻪ .ﻭﻻ ﺑﺄ ﺍﻟﻌﺪﻭ ﺧﻠ ﹶﻔ ﻪ .ﻭﳚ
ﳘ ﻪ ﻛﻼ ﻡ ﺖ ﺍﻟﻔﻮﺭﻳ ﹸﺔ ﻓﻼ ﻗﻀﺎﺀ ﺧﻼﻓﹰﺎ ﳌﺎ ﻳﻮ ﹸ ﺚ ﺯﺍﻟ ﺲ ﺑﺄﺟﻨﱯ .ﻭﺣﻴ ﹸ ﺐ ﻷ ﱠﻥ ﺍﻟﻔﺼ ﹶﻞ ﻟﻴ ﺳﻼ ﹺﻡ ﺍﻟﻐﺎﺋ ﹺ
ﻆ ﻭﺍﻹِﺷﺎﺭ ﺓ ﻭﻻ ﻳﻠﺰﻣ ﻪ ﺍﻟﺮ ﺩ ﺇﻻ ﺇﻥ ﲨ ﻊ ﻟ ﻪ ﺍﳌﺴﹼﻠ ﻢ ﲔ ﺍﻟﻠﻔ ﺐ ﰲ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﺍﻷﺻ ﻢ ﺃﻥ ﳚﻤ ﻊ ﺑ ﺍﻟﺮﻭﻳﺎﱐ .ﻭﻳﺠ
ﺴﱢﻠ ﹴﻢ ﻏﲑ ﳓ ﹺﻮ ﻓﺎﺳ ﹴﻖ ﺃﻭ ﻆ ﻭﺍﻹِﺷﺎﺭﺓ )ﻭﺍﺑﺘﺪﺍﺅ ﻩ( ﺃﻱ ﺍﻟﺴﻼ ﻡ ﻋﻨ ﺪ ﺇﻗﺒﺎﻟ ﻪ ﺃﻭ ﺍﻧﺼﺮﺍﻓ ﻪ ﻋﻠﻰ ﻣ ﲔ ﺍﻟﻠﻔ
ﻋﻠﻴ ﻪ ﺑ
ﱯ ﺍﳌﻤﻴ ﺰ ﻭﺇﻥ ﻇﻦ ﻋﺪ ﻡ ﺍﻟﺮ ﺩ )ﺳﻨ ﹲﺔ( ﻋﻴﻨﹰﺎ ﻟﻠﻮﺍﺣ ﺪ ﻭﻛﻔﺎﻳ ﹰﺔ ﻟﻠﺠﻤﺎﻋ ﺔ ﻛﺎﻟﺘﻤﺴﻴ ﺔ ﻟﻸﻛﻞ ﻣﺒﺘﺪﻉ ﺣﱴ ﺍﻟﺼ
ﺱ ﺑﺎﻟﱠﻠ ﻪ ﻣ ﻦ ﺑﺪﺃ ﻫ ﻢ ﺑﺎﻟﺴﻼ ﹺﻡ" .ﻭﺃﻓﱴ ﺍﻟﻘﺎﺿﻲ ﺑﺄﻥ ﺍﻹِﺑﺘﺪﺍ َﺀ ﺃﻓﻀ ﹸﻞ ﻛﻤﺎ ﺃﻥ ﺇﹺﺑﺮﺍ َﺀ ﺍﳌﻌﺴ ﹺﺮ ﳋﱪ" :ﺃ ﱠﻥ ﺃﻭﱃ ﺍﻟﻨﺎ ﹺ
ﺃﻓﻀ ﹸﻞ ﻣ ﻦ ﺇﹺﻧﻈﺎﺭ ﻩ ﻭﺻﻴﻐ ﹸﺔ ﺍﺑﺘﺪﺍﺋ ﻪ ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﻢ ﺃﻭ ﺳﻼ ﻡ ﻋﻠﻴﻜﻢ ،ﻭﻛﺬﺍ ﻋﻠﻴﻜ ﻢ ﺍﻟﺴﻼ ﻡ ﺃﻭ ﺳﻼﻡ ،ﻟﻜﻨ ﻪ
ﻑ ﻭﻋﻠﻴﻜ ﻢ ﺍﻟﺴﻼ ﻡ ﺑﺎﻟﻮﺍﻭ ﺇ ﹾﺫ ﻻ ﻳﺼﻠ ﺢ ﻟﻺﺑﺘﺪﺍ ِﺀ ﺐ ﺍﻟﺮﺩ ﻓﻴ ﻪ ﲞﻼ ﻚﳚ ﻣﻜﺮﻭ ﻩ ﻟﻠﻨﻬﻲ ﻋﻨ ﻪ ﻭﻣﻊ ﺫﻟ
ﻭﺍﻷﻓﻀ ﹸﻞ ﰲ ﺍﻹﺑﺘﺪﺍ ِﺀ ﻭﺍﻟﺮ ﺩ ﺍﻹﺗﻴﺎ ﹸﻥ ﺑﺼﻴﻐ ﺔ ﺍﳉﻤ ﹺﻊ ﺣﱴ ﰲ ﺍﻟﻮﺍﺣ ﺪ ﻷَﺟ ﹺﻞ ﺍﳌﻼﺋﻜ ﺔ ﻭﺍﻟﺘﻌﻈﻴ ﹺﻢ ﻭﺯﻳﺎﺩ ﹸﺓ ﻭﺭﲪ ﹸﺔ
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ﺍﻟﱠﻠ ﻪ ﻭﺑﺮﻛﺎﺗﻪ ﻭﻣﻐﻔﺮﺗ ﻪ .ﻭﻻ ﻳﻜﻔﻲ ﺍﻹِﻓﺮﺍ ﺩ ﻟﻠﺠﻤﺎﻋ ﺔ ﻭﻟﻮ ﺳﻠ ﻢ ﻛ ﹲﻞ ﻋﻠﻰ ﺍﻵﺧ ﹺﺮ ﻓﺈﹺﻥ ﺗﺮﺗﺒﺎ ﻛﺎ ﹶﻥ ﺍﻟﺜﺎﱐ
ﻼ ﺍﻟﺮ ﺩ.
ﺟﻮﺍﺑﹰﺎ :ﺃﻱ ﻣﺎ ﱂ ﻳﻘﺼ ﺪ ﺑ ﻪ ﺍﻹﺑﺘﺪﺍ ُﺀ ﻭﺣ ﺪ ﻩ ﻛﻤﺎ ﲝﹶﺜ ﻪ ﺑﻌﻀﻬﻢ ﻭﺇﻻ ﻟﺰ ﻡ ﻛ
ﺐ ﺃﺩﺍﺅﻫﺎ .ﻭﳏﱡﻠ ﻪ ﻣﺎ ﺇﺫﺍﺐ ﻭﻳﻠﺰ ﻡ ﺍﻟﺮﺳﻮ ﹸﻝ ﺍﻟﺘﺒﻴﻠ ﹸﻎ ﻷﻧ ﻪ ﺃﻣﺎﻧ ﹲﺔ ﻭﳚ
]ﻓﺮﻭﻉ[ :ﻳﺴ ﻦ ﺇﺭﺳﺎ ﹸﻝ ﺍﻟﺴﻼ ﹺﻡ ﻟﻠﻐﺎﺋ ﹺ
ﺐ ﻋﻠﻰ ﺍﳌﻮﺻﻰ ﺑ ﻪ ﻀﻬﻢ :ﳚ ﺖ .ﻭﻗﺎﻝ ﺑﻌ ﻚ ﺍﻷﻣﺎﻧ ﺔ .ﺃﻣﺎ ﻟﻮ ﺭﺩﻫﺎ ﻓﻼ ﻭﻛﺬﺍ ﺇﻥ ﺳ ﹶﻜ ﺭﺿ ﻲ ﺑﺘﺤﻤﻞ ﺗﻠ
ﺗﺒﻠﻴﻐ ﻪ ﻭﳏﱠﻠ ﻪ ﻛﻤﺎ ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﺇﻥ ﹶﻗﹺﺒ ﹶﻞ ﺍﻟﻮﺻﻴ ﹶﺔ ﺑﻠﻔﻆ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﺘﺤﻤ ﹺﻞ ﻭﻳﻠﺰ ﻡ ﺍﳌﹸﺮﺳﻞ ﺇﻟﻴ ﻪ ﺍﻟﺮ ﺩ ﻓﻮﺭﹰﺍ
ﻚ ﻭﻋﻠﻴ ﻪ ﺏ ﺍﻟﺮ ﺩ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳌﺒﻠﱢﻎ ﻭﺍﻟﺒﺪﺍﺀ ﹸﺓ ﺑ ﻪ ﻓﻴﻘﻮ ﹸﻝ ﻋﻠﻴ ﻆ ﰲ ﺍﻹِﺭﺳﺎ ﹺﻝ ﻭﺑ ﻪ ﺃﻭ ﺑﺎﻟﻜﺘﺎﺑ ﺔ ﻓﻴﻬﺎ .ﻭﻳﻨﺪ ﺑﺎﻟﻠﻔ
ﺏ ﺍﻟﺒﺪﺍ َﺀ ﺓ ﺑﺎﳌﺮ ﺳ ﹺﻞ .ﻭﳛﺮ ﻡ ﺃﻥ ﻳﺒﺪﺃ ﺑ ﻪ ﺫﻣﻴﹰﺎ ﻭﻳﺴﺘﺜﻨﻴﻪ ﻀﻬﻢ ﻧﺪ ﺍﻟﺴﻼﻡ ،ﻟﻠﺨ ﹺﱪ ﺍﳌﺸﻬﻮ ﹺﺭ ﻓﻴ ﻪ .ﻭﺣﻜﻰ ﺑﻌ
ﻼ ﺧﺎﻟﻴﹰﺎ ﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎ ﺩ ﺍﻟﱠﻠ ﻪ ﻭﺟﻮﺑﹰﺎ ﺑﻘﻠﺒ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﻣﻊ ﻣﺴﻠ ﹴﻢ .ﻭﻳﺴ ﻦ ﳌ ﻦ ﺩﺧ ﹶﻞ ﳏ
ﺏﻉ ﺃﻭ ﺍﺳﺘﻨﺠﺎ ٍﺀ ﻭﻻ ﻋﻠﻰ ﺷﺎﺭ ﹴ ﻂ ﺃﻭ ﲨﺎ ﹴ ﺏ ﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﻗﺎﺿﻲ ﺣﺎﺟ ﺔ ﺑﻮ ﹴﻝ ﺃﻭ ﻏﺎﺋ ﲔ .ﻭﻻ ﻳﻨﺪ ﺍﻟﺼﺎﳊ
ﺐ ﻋﻈﻴ ﹴﻢ ﱂ ﺐ ﺫﻧ ﹴﻭﺁﻛ ﹴﻞ ﰲ ﻓ ﻤ ﻪ ﺍﻟﻠﻘﻤ ﹸﺔ ﻟﺸﻐﻠ ﻪ ﻭﻻ ﻋﻠﻰ ﻓﺎﺳ ﹴﻖ ﺑ ﹾﻞ ﻳﺴ ﻦ ﺗﺮ ﹶﻛ ﻪ ﻋﻠﻰ ﳎﺎﻫ ﹴﺮ ﺑﻔﺴ ﻘ ﻪ ﻭﻣﺮﺗﻜ ﹺ
ﺐ ﻭﻣﺴﺘ ﻤ ﻌ ﻪﻑ ﻣﻔﺴﺪ ﺓ ﻭﻻ ﻋﻠﻰ ﻣﺼ ﻞ ﻭﺳﺎ ﹺﺟ ﺪ ﻭﻣﺆﺫ ﻥ ﻭﻣﻘﻴ ﹴﻢ ﻭﺧﻄﻴ ﹴ ﻉ ﺇﻻ ﻟﻌﺬ ﹴﺭ ﺃﻭ ﺧﻮ ﺐ ﻣﻨ ﻪ ﻭﻣﺒﺘﺪ ﹴ ﻳﺘ
ﻚ ﺑﻞ ﻳﻜﺮ ﻩ ﺍﻟﺮ ﺩ ﻟﻘﺎﺿﻲ ﺍﳊﺎﺟ ﺔ ﻭﺍﳉﺎﻣ ﹺﻊ ﺐ ﻋﻠﻴ ﻪ ﺫﻟ ﺐ ﻓﺈﹺﻧ ﻪ ﳚ ﻭﻻ ﺭ ﺩ ﻋﻠﻴﻬﻢ ﺇﻻ ﻣﺴﺘ ﻤ ﻊ ﺍﳋﻄﻴ ﹺ
ﺴ ﻦ ﻟﻶﻛ ﹺﻞ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺍﻟﻠﻘﻤ ﹸﺔ ﺑﻔﻴ ﻪ .ﻧﻌﻢ :ﻳﺴ ﻦ ﺍﻟﺴﻼ ﻡ ﻋﻠﻴ ﻪ ﺑﻌﺪ ﺍﻟﺒﻠ ﹺﻊ ﻭﻗﺒ ﹶﻞ ﻭﺿ ﹺﻊ ﺍﻟﻠﻘﻤ ﺔ ﻭﺍﳌﺴﺘﻨﺠﻲ ﻭﻳ
ﻆ ﻭﳌﺼ ﹶﻞ ﻭﻣﺆﺫ ﻥ ﻭﻣﻘﻴ ﹴﻢ ﺑﺎﻹِﺷﺎﺭﺓ ،ﻭﺇﻻ ﻓﺒﻌ ﺪ ﺴ ﻦ ﺍﻟﺮ ﺩ ﳌﻦ ﰲ ﺍﳊﻤﺎ ﹺﻡ ﻭﻣﻠﺐ ﺑﺎﻟﻠﻔ ﺑﻔﻴﻪ ،ﻭﻳﻠﺰ ﻣ ﻪ ﺍﻟﺮ ﺩ ﻭﻳ
ﺵ ﻋﻠﻰ ﺐ ﻋﻠﻴﻬﻢ .ﻭﻳﺴ ﻦ ﻋﻨ ﺪ ﺍﻟﺘﻼﻗﻲ ﺳﻼ ﻡ ﺻﻐ ﹴﲑ ﻋﻠﻰ ﻛﺒ ﹴﲑ ﻭﻣﺎ ﹴ ﻍ ﺃﻱ ﺇ ﹾﻥ ﻗﹶﺮﺏ ﺍﻟﻔﹶﺼﻞ ،ﻭﻻ ﳚ ﺍﻟﻔﺮﺍ ﹺ
ﺐ ﻋﻠﻴﻬﻢ ﻭﻗﻠﻴﻠﲔ ﻋﻠﻰ ﻛﺜﲑﻳ ﻦ. ﻒ ﻭﺭﺍﻛ ﹴ ﻭﺍﻗ
ﺱ ﻭﺗﻘﺒﻴ ﹺﻞ ]ﻓﻮﺍﺋﺪ[ :ﻭﺣﱴ ﺍﻟﻈﻬ ﺮ ﻣﻜﺮﻭ ﻩ .ﻭﻗﺎ ﹶﻝ ﻛﺜﲑﻭ ﹶﻥ ﺣﺮﺍ ﻡ .ﻭﺃﻓﱴ ﺍﻟﻨﻮﻭﻱ ﺑﻜﺮﺍﻫ ﺔ ﺍﻹﳓﻨﺎ ِﺀ ﺑﺎﻟﺮﺃ ﹺ
ﺏ ﺫﻟﻚ ﺐ ﺛﹸﻠﺜﺎ ﺩﻳﻨ ﻪ" .ﻭﻳﻨﺪ
ﺿ ﻊ ﻟﻐﲏ ﹶﺫ ﻫ ﺚ " :ﻣ ﻦ ﺗﻮﺍ
ﲏ ﳊﺪﻳ ﺱ ﺃﻭ ﻳ ﺪ ﺃﻭ ﺭﺟ ﹴﻞ ﻻ ﺳﻴﻤﺎ ﻟﻨﺤ ﹺﻮ ﹶﻏ ﹴ ﳓ ﹺﻮ ﺭﺃ ﹴ
ﻑ ﻷﻥ ﺃﺑﺎ ﻋﺒﻴﺪ ﹰﺓ ﻗﺒﻞ ﻳ ﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﻤﺎ .ﻭﻳﺴ ﻦ ﺍﻟﻘﻴﺎ ﻡ ﳌ ﻦ ﻓﻴ ﻪ ﻓﻀﻴﻠ ﹰﺔ ﺡ ﺃﻭ ﻋﻠ ﹴﻢ ﺃﻭ ﺷﺮ ﻟﻨﺤ ﹺﻮ ﺻﻼ ﹴ
ﺡ ﺃﻭ ﻋﻠ ﹴﻢ ﺃﻭ ﻭﻻﺩ ﺓ ﺃﻭ ﻭﻻﹶﻳ ﺔ ﻣﺼﺤﻮﺑ ﺔ ﺑﺼﻴﺎﻧ ﺔ .ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒ ﺪ ﺍﻟﺴﻼ ﹺﻡ ﺃﻭ ﳌﻦ ﻳﺮﺟﻰ ﻇﺎﻫﺮ ﹰﺓ ﻣ ﻦ ﳓ ﹺﻮ ﺻﻼ ﹴ
ﺧﲑﻩ ﺃﻭ ﻳﺨﺸﻰ ﺷ ﺮ ﻩ ﻭﻟﻮ ﻛﺎﻓﺮﹰﺍ ﺧﺸ ﻲ ﻣﻨ ﻪ ﺿﺮﺭﹰﺍ ﻋﻈﻴﻤﹰﺎ .ﻭﻳﺤ ﺮ ﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﳛﺐ ﻗﻴﺎ ﻣﻬﻢ ﻟ ﻪ.
ﻚ ﺍﷲ ﺃﻭ ﲪ ﺲ( ﺑﺎﻟ ﹴﻎ )ﺣﻤ ﺪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ( ﺑﲑ ﺖ ﻋﺎﻃ ﹴ ﻉ )ﻛﺘﺸﻤﻴ ﻭﻳﺴ ﻦ ﺗﻘﺒﻴ ﹸﻞ ﻗﺎﺩ ﹴﻡ ﻣ ﻦ ﺳﻔ ﹴﺮ ﻭﻣﻌﺎﻧﻘﺘﻪ ﻟﻺِﺗﺒﺎ ﹺ
ﻚ ﺍﻟﱠﻠ ﻪ ﻓﺈﹺﻧ ﻪ ﺳﻨ ﹲﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳ ﺔ ﺇﻥ ﺳ ﻤ ﻊ ﲨﺎﻋ ﹰﺔ ﻭﺳﻨ ﹸﺔ ﺤ
ﺭﺣﻤﻜﹸﻢ ﺍﻟﱠﻠ ﻪ ﻭﺻﻐ ﹴﲑ ﳑﻴ ﹴﺰ ﺣ ﻤ ﺪ ﺍﻟﱠﻠ ﻪ ﺑﻨﺤ ﹺﻮ ﺃﺻﻠ
ﺲ ﻕ ﺳﻜﺘ ﺔ ﺗﻨﻔ ﹴ ﺐ ﻋﻄﹶﺎ ﺳ ﻪ ﺑﹶﺄ ﹾﻥ ﱂ ﻳﺘﺨﻠ ﹾﻞ ﺑﻴﻨﻬﻤﺎ ﻓﹶﻮ ﺲ ﺍﳌﻤﻴ ﺰ ﻋﻘ ﲔ ﺇ ﹾﻥ ﺳ ﻤ ﻊ ﻭﺍﺣ ﺪ ﺇﺫﺍ ﺣ ﻤ ﺪ ﺍﻟﱠﻠ ﻪ ﺍﻟﻌﺎﻃ ﻋ ﹴ
ﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻓﻀ ﹸﻞ ﻣﻨ ﻪ ﺍﳊﻤ ﺪ ﻟﱠﻠ ﻪ ﺃﻭ ﻋ ﻰ ﻓﺈﹺﻧ ﻪ ﻳﺴ ﻦ ﻟﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻋﻘﺒ ﻪ ﺍﳊﻤ ﺪ ﻟﱠﻠ ﻪ ﻭﺃﻓﻀ ﹸﻞ ﻣﻨ ﻪ ﺍﳊﻤ ﺪ ﻟﱠﻠ ﻪ ﺭ
ﺖ ﻟﻪ .ﻓﺈﹺﻥ ﺷﻚ ﻗﺎﻝ ﻋﻠﻰ ﻛ ﹺﻞ ﺣﺎ ﹴﻝ .ﻭﺧﺮﺝ ﺑﻘﻮﻟﻲ ﺣﻤﺪ ﺍﻟﻠﱠﻪ ﻣ ﻦ ﱂ ﳛﻤﺪﻩ ﻋﻘﺒﻪ ﻓﻼ ﻳﺴ ﻦ ﺍﻟﺘﺸﻤﻴ
ﺙ ﰒ ﻳﺪﻋﻮ ﻟﻪ ﺑﺎﻟﺸﻔﺎ ِﺀ
ﺸﻤﺘ ﻪ ﻟﺜﻼ
ﺱ ﻳ
ﻳﺮﺣ ﻢ ﺍﻟﱠﻠ ﻪ ﻣﻦ ﺣﻤ ﺪ ﻩ .ﻭﻳﺴ ﻦ ﺗﺬﻛ ﲑ ﻩ ﺍﳊﻤﺪ ﻭﻋﻨﺪ ﺗﻮﺍﱄ ﺍﻟﻌﻄﺎ ﹺ
209
ﺚﻁ ﺭﻓ ﻊ ﺑﻜ ﹼﻞ ﲝﻴ ﹸ ﻉ ﻭﻳﺸﺘﺮ ﹸ ﻭﻳﺴ ﺮ ﺑ ﻪ ﺍﳌﺼﻠﻲ ﻭﳛﻤ ﺪ ﰲ ﻧﻔﺴ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﻣﺸﻐﻮ ﹰﻻ ﺑﻨﺤ ﹺﻮ ﺑﻮ ﹴﻝ ﺃﻭ ﺟﻤﺎ ﹴ
ﺸ ﻤﺘ ﻪ ﺑﹺﻨﺤ ﹺﻮ
ﺾ ﺻﻮﺗ ﻪ ﻣﺎ ﺃﻣﻜﻨﻪ ،ﻭﺇﺟﺎﺑ ﹸﺔ ﻣ
ﺲ ﻭﺿ ﻊ ﺷﻲ ٍﺀ ﻋﻠﻰ ﻭﺟﻬ ﻪ ﻭﺧﻔ ﻳﺴﻤﻌﻪ ﺻﺎﺣﺒ ﻪ .ﻭﻳﺴ ﻦ ﻟﻠﻌﺎﻃ ﹺ
ﺏ ﻃﺎﻗﺘ ﻪ ﻭﺳﺘ ﺮ ﻓﻴ ﻪ ﺐ ﺭ ﺩ ﺍﻟﺘﺜﺎﺅ
ﻳﻬﺪﻳ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﻭﻳﺼﻠ ﺢ ﺑﺎﻟﹶﻜﻢ ﺃﻭ ﻳﻐﻔ ﺮ ﺍﻟﱠﻠ ﻪ ﻟﻜﻢ ﻟﻸﻣ ﹺﺮ ﺑ ﻪ ﻭﻳﺴ ﻦ ﻟﻠﻤﺘﺜﺎﺋ ﹺ
ﺽ ﻛﻔﺎﻳ ﺔ )ﻋﻠﻰ( ﻛ ﹼﻞ ﻣﺴﻠ ﹴﻢ ﻚ) .ﻭﺍﳉﻬﺎ ﺩ( ﻓﺮ ﻭﻟﻮ ﰲ ﺍﻟﺼﻼ ﺓ ﺑﻴ ﺪ ﻩ ﺍﻟﻴﺴﺮﻯ .ﻭﻳﺴ ﻦ ﺇﺟﺎﺑ ﹸﺔ ﺍﻟﺪﺍﻋﻲ ﺑﻠﺒﻴ
ﺐ ﻋﻠﻰ ﺫﻱ ﻒ ﺍﳌﺮﺃ ﺓ ﻋﻨﻪ ﻏﺎﻟﺒﹰﺎ ) ﺣ ﺮ( ﻓﻼ ﳚ ﻒ( ﺃﻱ ﺑﺎﻟ ﹴﻎ ﻋﺎﻗ ﹴﻞ ﻟﺮﻓ ﹺﻊ ﺍﻟﻘﻠ ﹺﻢ ﻋﻦ ﻏﲑﹺﳘﺎ )ﺫﻛ ﹴﺮ( ﻟﻀﻌ )ﻣﻜﱠﻠ
ﺐ ﻋﻠﻰ ﻏ ﹺﲑ ﻣﺴﺘﻄﻴ ﹴﻊ ﺡ( ﻓﻼ ﳚ ﺼ ﻪ )ﻣﺴﺘﻄﻴ ﹴﻊ ﹶﻟ ﻪ ﺳﻼ
ﻕ ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ ﻭﻣﺒﻌﻀﹰﺎ ﻭﺇﻥ ﺃﺫ ﹶﻥ ﻟ ﻪ ﺳﻴ ﺪ ﻩ ﻟﻨﻘ ﺭ
ﺽ ﺗﻌﻈﻢ ﻣﺸﻘﺘﻪ ،ﻭﻛﻌﺎﺩ ﹺﻡ ﻣﺆ ﻥ ﺝ ﺑﻴﻦ ﺃﻭ ﻣﺮ ﻛﺄﻗﻄ ﹴﻊ ﻭﺃﻋﻤﻰ ﻭﻓﺎﻗ ﺪ ﻣﻌﻈ ﻢ ﺃﺻﺎﺑ ﻊ ﻳﺪﻩ ،ﻭﻣ ﻦ ﺑ ﻪ ﻋﺮ
ﺲ ﻟ ﻪ ﺐ ﰲ ﺳﻔ ﹺﺮ ﻗﺼ ﹴﺮ ﻓﺎﺿ ﹲﻞ ﺫﻟﻚ ﻋﻦ ﻣﺆﻧ ﺔ ﻣ ﻦ ﺗﻠﺰ ﻣ ﻪ ﻣﺆﻧﺘ ﻪ ﻛﻤﺎ ﰲ ﺍﳊ ﹺﺞ ﻭﻻ ﻋﻠﻰ ﻣ ﻦ ﻟﻴ ﻭﻣﺮﻛ ﹴ
ﻚ ﻻ ﻧﺼﺮ ﹶﺓ ﺑ ﻪ )ﻭ ﺣ ﺮ ﻡ( ﻋﻠﻰ ﻣﺪﻳ ﹴﻦ ﻣﻮ ﺳ ﹴﺮ ﻋﻠﻴ ﻪ ﺩﻳ ﻦ ﺣﺎ ﹶﻝ ﱂ ﻳﻮ ﻛ ﹾﻞ ﻣﻦ ﻳﻘﻀﻲ ﻋﻨ ﻪ ﺡ ﻷ ﱠﻥ ﻋﺎ ﺩ ﻡ ﺫﻟ ﺳﻼ
ﺐ ﻋﻠ ﹴﻢ ﺭﻋﺎﻳ ﹰﺔ ﳊ ﻖ ﺼ ﺮ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳐﻮﻓﹰﺎ ﺃﻭ ﻛﺎ ﹶﻥ ﻟﻄﻠ ﹺ ﻣﻦ ﻣﺎﻟ ﻪ ﺍﳊﺎﺿﺮ )ﺳﻔ ﺮ( ﳉﻬﺎ ﺩ ﻭﻏﲑﹺﻩ ،ﻭﺇﻥ ﹶﻗ
ﺍﻟﻐﲑﹺ ،ﻭﻣﻦ ﰒ ﺟﺎ َﺀ ﰲ ﻣﺴﻠﻢ :ﺍﻟﻘﺘ ﹸﻞ ﰲ ﺳﺒﻴ ﹺﻞ ﺍﻟﱠﻠ ﻪ ﻳﻜ ﱢﻔ ﺮ ﻛ ﱠﻞ ﺷﻲ ٍﺀ ﺇﻻ ﺍﻟ ﺪﻳﻦ) .ﺑﻼ ﺇﺫ ﻥ ﻏﹶﺮ ﹴﱘ( ﺃﻭ ﻇ ﻦ
ﺭﺿﺎ ﻩ ﻭﻫ ﻮ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻹِﺫ ﻥ .ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻐﺮﱘ ﺫﻣﻴﹰﺎ ﺃﻭ ﻛﺎ ﹶﻥ ﺑﺎﻟﺪﻳ ﹺﻦ ﺭﻫ ﻦ ﻭﺛﻴﻖ ﺃﻭ ﻛﻔﻴ ﹲﻞ ﻣﻮﺳﺮ .ﻗﺎﻝ
ﻑ ﰲ ﺟﻮﺍ ﹺﺯ ﺍﻟﺴﻔﺮﹺ ،ﻣﻌﺘﻤﺪﹰﺍ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺲ ﺑﻜﺎ ﺏ ﺍﻟﺪﻳ ﹺﻦ ﻟﻴ ﺕﺭ ﺕ :ﺃ ﱠﻥ ﺳﻜﻮ ﺍﻷَﺳﻨﻮﻱ ﰲ ﺍﳌﻬﻤﺎ
ﺐ ﻭﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﻭﺍﻟﻘﺰﻭﻳﲏ :ﻻ ﺑ ﺪ ﰲ ﲔ ﻫﻨﺎ .ﻭﻗﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴ ﹺ ﻓﹸﻬ ﻢ ﻣﻦ ﻛﻼ ﹺﻡ ﺍﻟﺸﻴﺨ ﹺ
ﺍﳊﺮﻣ ﺔ ﻣ ﻦ ﺍﻟﺘﺼﺮﻳ ﹺﺢ ﺑﺎﳌﻨﻊﹺ ،ﻭﻧﻘﹶﻠ ﻪ ﺍﻟﻘﺎﺿﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻇﻬﲑ ﹶﺓ ﻭﻻ ﳛﺮ ﻡ ﺍﻟﺴﻔﺮ ،ﺑﻞ ﻭﻻ ﳝﻨ ﻊ ﻣﻨ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ
ﻁ ﻭﺻﻮﻟ ﻪ ﳌﺎ ﳛ ﱡﻞ ﻟﻪ ﻓﻴﻪ ﺍﻟﻘﺼ ﺮ ﻭﻫ ﻮ ﻣﺆﺟ ﹲﻞ )ﻭ( ﺏ ﺣﻠﻮﻟ ﻪ ﺑﺸﺮ ﻼ ﻭﺇ ﹾﻥ ﹶﻗ ﺮ
ﻣﻌﺴﺮﹰﺍ ﺃﻭ ﻛﺎ ﹶﻥ ﺍﻟﺪﻳ ﻦ ﻣﺆ ﺟ ﹰ
ﺏ ﻣﻨﻪ،
ﺏ ﻭﺃ ﻡ ﻭﺇﻥ ﻋﻠﻴﺎ ﻭﻟﻮ ﺃﺫ ﹶﻥ ﻣﻦ ﻫﻮ ﺃﻗﺮ ﻉ ﺑﻼ ﺇﺫ ﻥ )ﺃﹶﺻ ﹴﻞ( ﻣﺴﻠ ﹴﻢ ﺃ ﹴ ﺣﺮ ﻡ ﺍﻟﺴﻔ ﺮ ﳉﻬﺎ ﺩ ﻭﺣ ﺞ ﺗﻄ ﻮ ﹴ
ﺐ ﺽ( ﻭﻟﻮ ﻛﻔﺎﻳ ﺔ ﻛﻄﻠ ﹺ ﺐ ﻓﻴ ﻪ ﺍﻟﺴﻼﻣ ﹶﺔ ﻟﺘﺠﺎﺭ ﺓ )ﻻ( ﺳﻔ ﺮ )ﻟﺘﻌﻠ ﹺﻢ ﻓﺮ ﹴ ﻭﻛﺬﺍ ﳛﺮ ﻡ ﺑﻼ ﺇﺫ ﻥ ﺃﺻ ﹴﻞ ﺳﻔ ﺮ ﱂ ﺗﻐﻠ
ﺍﻟﻨﺤ ﹺﻮ ﻭﺩﺭﺟ ﺔ ﺍﻟﻔﺘﻮﻯ ﻓﻼ ﳛﺮ ﻡ ﻋﻠﻴ ﻪ ﻭﺇ ﹾﻥ ﱂ ﻳﺄﺫ ﹾﻥ ﺃﺻﹸﻠ ﻪ )ﻭﺇ ﹾﻥ ﺩﺧﻠﻮﺍ( ﺃﻱ ﺍﻟﻜﻔﺎ ﺭ )ﺑﻠﺪ ﹰﺓ ﻟﻨﺎ ﺗﻌﻴ ﻦ( ﺍﳉﻬﺎ ﺩ
)ﻋﻠﻰ ﺃ ﻫﻠﻬﺎ( ﺃﻱ ﻳﺘﻌﻴ ﻦ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺍﻟﺪﻓ ﻊ ﲟﺎ ﺃﻣﻜﻨﻬﻢ ﻭﻟﻠﺪﻓﻊ ﻣﺮﺗﺒﺘﺎ ﻥ .ﺇﺣﺪﺍﻫﻤﺎ ﺃﻥ ﳛﺘ ﻤ ﹶﻞ ﺍﳊﺎﻝ
ﺐ ﺍﻟﺪﻓ ﻊ ﻋﻠﻰ ﻛﻞﹼ ﻣﻨ ﻬ ﻢ ﲟﺎ ﻳﻘﺪ ﺭ ﻋﻠﻴ ﻪ ﺣﱴ ﻋﻠﻰ ﻣ ﻦ ﻻ ﻳﻠﺰﻣﻪ ﺍﳉﻬﺎ ﺩ ﺏ ﻓﻮﺟ ﺍﺟﺘﻤﺎ ﻋﻬﻢ ﻭﺗﺄﻫﺒﻬﻢ ﻟﻠﺤﺮ ﹺ
ﺐ ﺍﻟﻌﻈﻴ ﹺﻢ ﺍﻟﺬﻱ ﻻ ﻚ ﳍﺬﺍ ﺍﳋﻄ ﹺ ﳓ ﻮ ﻓﻘ ﹴﲑ ﻭﻭﻟ ﺪ ﻭﻣﺪﻳ ﹴﻦ ﻭﻋﺒ ﺪ ﻭﺍﻣﺮﺃ ﺓ ﻓﻴﻬﺎ ﻗﻮﺓ ﺑﻼ ﺇﺫﻥ ﳑﻦ ﻣ ﺮ .ﻭﻳﻐﺘﻔ ﺮ ﺫﻟ
ﺐ ﻓﻤﻦ ﻗﺼ ﺪ ﻩ ﻛﺎﻓ ﺮ ﺃﻭ ﻛﻔﺎ ﺭ ﻉ ﻭﺗﺄﻫ ﹴ ﺳﺒﻴﻞ ﻹﳘﺎﻟ ﻪ .ﻭﺛﹶﺎﻧﹺﻴﺘﻬﻤﺎ ﺃ ﹾﻥ ﻳﻐﺸﺎ ﻫ ﻢ ﺍﻟﻜﻔﺎ ﺭ ﻭﻻ ﻳﺘﻤﻜﻨﻮ ﹶﻥ ﻣﻦ ﺍﺟﺘﺎ ﹴ
ﻉ ﻭ ﻋﻠ ﻢ ﺃﻧ ﻪ ﻳﻘﺘ ﹸﻞ ﺇﻥ ﺃﺧ ﹶﺬ ﻩ ﻓﻌﻠﻴ ﻪ ﺃﻥ ﻳﺪﻓ ﻊ ﻋﻦ ﻧﻔﺴ ﻪ ﲟﺎ ﺃﻣﻜ ﻦ ﻭﺇﻥ ﻛﺎﻥ ﳑﻦ ﻻ ﺟﻬﺎ ﺩ ﻋﻠﻴ ﻪ ﻹﻣﺘﻨﺎ ﹺ
ﺍﻹﺳﺘﺴﻼ ﹺﻡ ﻟﻜﺎﻓ ﹴﺮ.
ﻼ ﻓﻠﻪ ﻗﺘﺎ ﹲﻝ ﻭﺍﺳﺘﺴﻼ ﻡ ﺇﻥ ﻋﻠ ﻢ ﺃﻧﻪ ﺇ ﹾﻥ ﺍﻣﺘﻨ ﻊ ﺐ ﻟﻘﺘﺎ ﹴﻝ ﻭﺟ ﻮ ﺯ ﺃﺳﺮﹰﺍ ﻭﻗﺘ ﹰ ]ﻓﺮﻭﻉ[ :ﻭﺇﺫﺍ ﱂ ﻳﻤﻜ ﻦ ﺗﺄﻫ
ﺖ ﺍﳌﺮﺃ ﹸﺓ ﻓﺎﺣﺸ ﹰﺔ ﺇﻥ ﺃﺧﺬﺕ ﻭﺇ ﱠﻻ ﺗﻌﲔ ﺍﳉﻬﺎﺩ ،ﻓﻤ ﻦ ﻋﻠ ﻢ ﺃﻭ ﻇ ﻦ ﺃﻧﻪ ﺇ ﹾﻥ ﺃﺧ ﹶﺬ ﻗﺘﻞ ﻋﻴﻨﹰﺎ ﺍﻣﺘﻨ ﻊ
ﻣﻨ ﻪ ﹸﻗﺘﻞ ﻭﺃﻣﻨ
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ﺻ ﻪ ﺇﻥ ﺽ ﺇﻟﻴﻬﻢ ﻓﻮﺭﹰﺍ ﻋﻠﻰ ﻛ ﱢﻞ ﻗﺎﺩﺭ ﹴﺭ ﳋﻼ ﺐ ﺍﻟﻨﻬﻮ ﻋﻠﻴ ﻪ ﺍﻹﺳﺘﺴﻼ ﻡ ﻛﻤﺎ ﻣ ﺮ ﺁﻧﻔﹰﺎ .ﻭﻟﻮ ﺃﺳﺮﻭﺍ ﻣﺴﻠﻤﹰﺎ ﳚ
ﺭﺟﻰ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻜﺎﻓ ﹴﺮ ﺃﻃﻠ ﻖ ﺃﹶﺳ ﲑ ﻙ ﻭﻋﻠ ﻲ ﻛﺬﺍ ﻓﺄﻃﻠ ﹶﻘ ﻪ ﹶﻟ ﹺﺰ ﻣ ﻪ ﻭﻻ ﻳﺮﺟ ﻊ ﺑ ﻪ ﻋﻠﻰ ﺍﻷﺳ ﹺﲑ ﺇ ﹶﻻ ﺇ ﹾﻥ ﺃﺫ ﹶﻥ ﻟ ﻪ ﰲ
ﲔ ﻋﻠﻰ ) ﻣ ﻦ ﺩﻭ ﹶﻥ ﻣﺴﺎﻓ ﺔ ﻗﺼ ﹴﺮ ﻣﻨﻬﺎ( ﺃﻱ ﻣﻦ ﻉ )ﻭ( ﺗﻌ ﻁ ﻟﻪ ﺍﻟﺮﺟﻮ ﻣﻔﺎﺩﺍﺗ ﻪ ﻓﲑﺟ ﻊ ﻋﻠﻴ ﻪ ﻭﺇﻥ ﱂ ﻳﺸﺘﺮ ﹾ
ﺍﻟﺒﻠﺪ ﺓ ﺍﻟﱵ ﺩﺧﻠﻮﺍ ﻓﻴﻬﺎ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﰲ ﺃﻫﻠﻬﹺﻢ ﻛﻔﺎﻳ ﹰﺔ ﻷﻢ ﰲ ﺣﻜﻤﻬﻢ ،ﻭﻛﺬﺍ ﻣ ﻦ ﻛﺎ ﹶﻥ ﻋﻠﻰ ﻣﺴﺎﹶﻓ ﺔ ﺍﻟﻘﺼ ﹺﺮ
ﺽ ﻛﻔﺎﻳ ﺔ ﰲ ﺣ ﻖ ﻣﻦ ﺑ ﻌ ﺪ. ﺏ ﻭﻓﺮ ﲔ ﰲ ﺣ ﻖ ﻣﻦ ﹶﻗ ﺮ ﺽﻋ ﹴ ﻒ ﺃﻫﻠﹶﻬﺎ ﻭﻣﻦ ﻳﻠﹶﻴ ﹺﻬﻢ ،ﻓﻴﺼ ﲑ ﻓﺮ ﺇﻥ ﱂ ﻳﻜ
ﺐ ﻋﻠﻰ ﻇﻨ ﻪ ﺃﻧ ﻪ ﻒ( ﺑﻌ ﺪ ﺍﻟﺘﻼﻗﻲ ﻭﺇﻥ ﻏﻠ ﻑ ﻋ ﻦ ﺻ ﺽ ﺍﳉﻬﺎ ﺩ )ﺍﻧﺼﺮﺍ ) ﻭ ﺣ ﺮ ﻡ( ﻋﻠﻰ ﻣ ﻦ ﻫﻮ ﻣ ﻦ ﺃﻫ ﹺﻞ ﻓﺮ ﹺ
ﺐ ﺳﻼ ﺣ ﻪ ﻭﺃﻣﻜ ﻦ ﺍﻟﺮﻣ ﻲ ﺑﺎﳊﺠﺎﺭ ﺓ ﱂ ﺕ .ﻭﻟﻮ ﺫﻫ ﺴﺒ ﹺﻊ ﺍﳌﻮﺑﻘﺎ
ﻒ ﻣ ﻦ ﺍﻟ ﺖ ﹸﻗﺘ ﹶﻞ ﻟﻌ ﺪ ﻩ ﺍﻟﻔﺮﺍﺭ ﻣ ﻦ ﺍﻟﺰﺣ
ﺇﺫﺍ ﺛﺒ
ﺕ ﻣﻦ ﻏ ﹺﲑ ﻧﻜﺎﻳ ﺔ ﻓﻴﻬﻢ ﺐ ﹶﻇ ﻦ ﺍﳍﻼ ﻙ ﺑﺎﻟﺜﺒﺎ ﻀﻬﻢ ﺑﺄﻧﻪ ﺇﺫﺍ ﻏﻠ ﺾ ﻓﻴ ﻪ .ﻭﺟﺰ ﻡ ﺑﻌ ﳚ ﺰ ﹶﻟ ﻪ ﺍﻹﻧﺼﺮﺍﻑ ﻋﻠﻰ ﺗﻨﺎﻗ ﹴ
ﻒ ﺃ ﱠﻥ ﺐ ﺍﻟﻔﺮﺍ ﺭ )ﺇﺫﺍ ﱂ ﻳﺰﻳﺪﻭﺍ( ﺃﻱ ﺍﻟﻜﻔﺎ ﺭ )ﻋﻠﻰ ﻣﺜﻠﻴﻨﺎ( ﻟﻶﻳﺔ .ﻭﺣﻜﻤ ﹸﺔ ﻭﺟﻮﺏ ﻣﺼﺎﺑﺮ ﺓ ﺍﻟﻀﻌ ﻭﺟ
ﲔ :ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻭﺍﻟﻔﻮﺯ ﺑﺎﻟﻐﻨﻴﻤ ﺔ ﻣ ﻊ ﺍﻷﺟﺮﹺ ،ﻭﺍﻟﻜﺎﻓ ﺮ ﻳﻘﺎﺗ ﹸﻞ ﻋﻠﻰ ﺍﻟﻔﻮ ﹺﺯ ﺍﳌﹸﺴﻠ ﻢ ﻳﻘﺎﺗ ﹸﻞ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﳊﹸﺴﻨﻴ ﹺ
ﻑ ﻣﻄﻠﻘﹰﺎ .ﻭ ﺣ ﺮ ﻡ ﺟﻤ ﻊ ﲔ ﻭﻭﺍﺣ ﺪ ﻋ ﹺﻦ ﻣﺎﺋ ﺔ ﻓﻴﺠﻮ ﺯ ﺍﻹِﻧﺼﺮﺍ ﺑﺎﻟﺪﻧﻴﺎ ﹶﻓﻘﹶﻂ .ﺃﻣﺎ ﺇﺫﺍ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﺍﳌﺜﹶﻠﲔﹺ ﻛﻤﺎﺋﺘ ﹺ
ﺐ ﺇﺛﻨﺎ ﻋﺸ ﺮ ﺃﻟﻔﹰﺎ ﻣ ﻦ ﻗﻠ ﺔ" ﻑ ﻣﻄﻠﻘﹰﺎ ﺇﺫﺍ ﺑﻠ ﹶﻎ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺍﺛﲏ ﻋﺸ ﺮ ﺃﻟﻔﹰﺎ ﳋﱪ" :ﹶﻟ ﻦ ﻳﻐﹶﻠ ﳎﺘﻬﺪﻭ ﹶﻥ ﺍﻹﻧﺼﺮﺍ
ﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺪ ﺩ ﺍﻟ ﹶﻈ ﹶﻔ ﺮ ﻓﻼ ﺗﻌﺮﺽ ﻓﻴ ﻪ ﺚ ﺃ ﱠﻥ ﺍﻟﻐﺎﻟ ﺏ ﺑﺄﻥ ﺍﳌﺮﺍ ﺩ ﻣ ﻦ ﺍﳊﺪﻳ ﺖ ﺍﻵﻳ ﺔ .ﻭﻳﺠﺎ ﻭﺑ ﻪ ﺧﺼ
ﻑ ﺇﻥ ﻗﺎﻭﻣﻨﺎﻫﻢ ﺇﻻ ﻣﺘﺤﺮﻓﹰﺎ ﻟﻘﺘﺎ ﹴﻝ ﺃﻭ ﳊﺮﻣ ﺔ ﻓﺮﺍ ﹴﺭ ﻭﻻ ﻟﻌﺪﻣﻬﺎ ﻛﻤﺎ ﻫ ﻮ ﻭﺍﺿ ﺢ ﻭﺇﳕﺎ ﻳﺤ ﺮ ﻡ ﺍﻹِﻧﺼﺮﺍ
ﲔ ﲔ ﻛﺎﻣﻠ ﻕ ﺫﺭﺍﺭﻱ ﻛﻔﺎ ﹴﺭ( ﻭﻋﺒﻴﺪﻫﻢ ﻭﻟﻮ ﻣﺴﻠﻤ ﻣﺘﺤﻴﺰﹰﺍ ﺇﱃ ﻓﺌ ﺔ ﻳﺴﺘﻨﺠ ﺪ ﺎ ﻋﻠﻰ ﺍﻟﻌﺪ ﻭ ﻭﻟﻮ ﺑﻌﻴﺪﺓ ) ﻭﻳﺮ
ﺲ ﺍﻷﺳ ﹺﺮ ﺃﺭﻗﺎ َﺀ ﻟﻨﺎ ﻭﻳﻜﻮﻧﻮ ﹶﻥ ﻛﺴﺎﺋ ﹺﺮ ﰊ ﻣﻘﻬﻮ ﺭ ﳊﺮﰊ ﺑﺎﻟﻘﻬ ﹺﺮ ﺃﻱ ﻳﺼﲑﻭ ﹶﻥ ﺑﻨﻔ ﹺ ﻕ ﺣﺮ )ﺑﺄﺳ ﹴﺮ( ﻛﻤﺎ ﻳﺮ
ﲔ ﻭﺍﻟﻨﺴﻮﺍ ﹶﻥ ﻭﻻ ﺣ ﺪ ﺇ ﹾﻥ ﻭﻃﻰ َﺀ ﻏﹶﺎ ﹲﱎ ﺃﻭ ﺃﺑﻮﻩ ﺃﻭ ﺳﻴﺪ ﻩ ﺃﻣﻮﺍ ﹺﻝ ﺍﻟﻐﻨﻴﻤ ﺔ .ﻭﺩﺧ ﹶﻞ ﰲ ﺍﻟﺬﺭﺍﺭﻱ ﺍﻟﺼﺒﻴﺎ ﻥ ﻭﺍﺎﻧ
ﻚ ﻭﻳﻌﺰ ﺭ ﻋﺎ ﹲﱂ ﺑﺎﻟﺘﺤﺮ ﹺﱘ ﻻ ﺟﺎﻫ ﹲﻞ ﺑ ﻪ ﺇﻥ ﻋ ﺬ ﺭ ﻚ ﻷﻥ ﻓﻴﻬﺎ ﺷﺒﻬ ﹶﺔ ﻣ ﹾﻠ ﺃﻣ ﹰﺔ ﰲ ﺍﻟﻐﻨﻴﻤ ﺔ ﻭﻟﻮ ﻗﺒ ﹶﻞ ﺍﺧﺘﻴﺎ ﹺﺭ ﺍﻟﺘﻤﻠ
ﺏ ﺇﺳﻼ ﻣ ﻪ ﺃﻭ ﺑ ﻌ ﺪ ﳏﻠ ﻪ ﻋﻦ ﺍﻟﻌﻠﻤﺎ ِﺀ. ﻟﻘﺮ ﹺ
]ﻓﺮﻉ[ :ﻳﺤﻜ ﻢ ﺑﺈﹺﺳﻼ ﹺﻡ ﹶﻏ ﲑ ﺑﺎﻟ ﹴﻎ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ :ﺇﻣﺎ ﺗﺒﻌﹰﺎ ﻟﻠﺴﺎﰊ ﺍﳌﺴﻠﻢ ﻭﻟﻮ ﺷﺎ ﺭ ﹶﻛ ﻪ ﻛﺎﻓ ﺮ ﰲ ﺳﺒﹺﻴﻪ،
ﻭﺇﻣﺎ ﺗﺒﻌﹰﺎ ﻷﺣ ﺪ ﹸﺃﺻﻮﻟ ﻪ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺇﺳﻼ ﻣ ﻪ ﹶﻗﺒ ﹶﻞ ﻋﻠﻮﻗ ﻪ ﻓﹶﻠﻮ ﺃﻗ ﺮ ﺃﺣ ﺪﻫﻤﺎ ﺑﺎﻟﻜﻔ ﹺﺮ ﺑﻌ ﺪ ﺍﻟﺒﻠﻮﻍ ﻓﻬﻮ ﻣﺮﺗ ﺪ ﻣ ﻦ
ﲔ( ﺃﺭﺑ ﹺﻊ ﺧﺼﺎ ﹴﻝ ﻣ ﻦ ﻍ ﻭﻋﻘ ﹴﻞ ﻭﺫﻛﻮﺭ ﺓ ﻭﺣﺮﻳ ﺔ )ﺑ ﺍﻵ ﹶﻥ )ﻭﻹِﻣﺎ ﹴﻡ( ﺃﻭ ﺃﻣ ﹴﲑ )ﺧﻴﺎ ﺭ ﰲ( ﺃﺳ ﹴﲑ )ﻛﺎﻣ ﹴﻞ( ﺑﺒﻠﻮ ﹴ
ﺲ ﻭﺟﻮﺑﹰﺎ ﺃﻭ ﺏ ﺍﻟﺮﻗﺒ ﺔ ﻻ ﻏﲑ )ﻭﻣ ﻦ( ﻋﻠﻴﻪ ﺑﹺﺘﺨﻠﻴ ﺔ ﺳﺒﻴﻠ ﻪ ) ﻭﻓﺪﺍ ٍﺀ( ﺑﺄﺳﺮﻯ ﻣﻨﺎ ﺃﻭ ﻣﺎ ﹴﻝ ﻓﻴﺨﻤ )ﻗﺘ ﹴﻞ( ﺑﻀﺮ ﹺ
ﻕ( ﻓﻴﻔﻌ ﹸﻞ ﺍﻹِﻣﺎ ﻡ ﺃﻭ ﻧﺎﺋﺒ ﻪ ﻭﺟﻮﺑﹰﺎ ﺑﻨﺤﻮ ﺳﻼﺣﹰﺎ ﻭﻳﻔﺎﺩﻯ ﺳﻼ ﺣﻬﻢ ﺑﺄﹶﺳﺮﺍﻧﺎ ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ ﻻ ﲟﺎ ﹴﻝ )ﻭﺍﺳﺘﺮﻗﺎ ﹴ
ﻼ ﻗﺒ ﹶﻞ ﺍﻟﺘﺨﻴ ﹺﲑ ﻓﻴ ﻪ ﻋ ﺰ ﺭ ﻓﻘﻂ ﲔ ﻻﺟﺘﻬﺎ ﺩ ﻩ ﻭ ﻣ ﻦ ﻗﺘ ﹶﻞ ﺃﺳﲑﹰﺍ ﻏ ﲑ ﻛﺎﻣ ﹴﻞ ﻟﺰﻣﺘ ﻪ ﻗﻴ ﻤﺘ ﻪ ﺃﻭ ﻛﺎﻣ ﹰ ﻆ ﻟﻠﻤﺴﻠﻤ ﺍﻷﺣ ﱡ
ﺱ ﺣﱴ ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎﺗ ﹶﻞ ﺍﻟﻨﺎ ﺼ ﻢ ﺩ ﻣ ﻪ( ﻣ ﻦ ﺍﻟﻘﺘ ﹺﻞ ﳋ ﹺﱪ ﺍﻟﺼﺤﻴﺤﲔ" :ﹸﺃ ﻣ ﺮ )ﻭﺇﺳﻼ ﻡ ﻛﺎﻓ ﹴﺮ( ﻛﺎﻣ ﹴﻞ )ﺑﻌ ﺪ ﺃﺳ ﹴﺮ ﻳﻌ
ﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎ َﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﹸﻢ ﺇﻻ ﲝﻘﹼﻬﺎ" ﻭﱂ ﻳﺬ ﹸﻛ ﺮ ﻫﻨﺎ ﻭﻣﺎﹶﻟ ﻪ ﻷﻧ ﻪ
ﻳﺸﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﻋ
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ﺏ ﹶﺃ ﻭ ﻻ ﻳﻌﺼﻤ ﻪ .ﺇﺫﺍ ﺍﺧﺘﺎ ﺭ ﺍﻹِﻣﺎ ﻡ ﹺﺭﱠﻗ ﻪ ﻭﻻ ﺻﻐﺎ ﺭ ﺃﻭﻻ ﺩ ﻩ ﻟﻠﻌﻠ ﹺﻢ ﺑﺈﹺﺳﻼ ﻣﻬﹺﻢ ﺗﺒﻌﹰﺎ ﹶﻟ ﻪ ﻭﺇﹺﻥ ﻛﺎﻧﻮﺍ ﺑﺪﺍ ﹺﺭ ﺍﳊﺮ ﹺ
ﻕ ﻋﻠﻰ ﻣ ﻦ ﻗﺎﺭ ﹶﻥ ﺇﹺﺳﻼ ﻣ ﻪ ﺣﺮﻳﺘ ﻪ .ﻭ ﻣ ﻦ
ﺃﹶﺭﻗﺎ َﺀ ﻭﺇﺫﺍ ﺗﺒﻌﻮ ﻩ ﰲ ﺍﻹِﺳﻼ ﹺﻡ ﻭﻫﻢ ﺃﹶﺣﺮﺍ ﺭ ﱂ ﻳﺮﻗﱡﻮﺍ ﻻﻣﺘﻨﺎﻉ ﻃﺮ ﻭ ﺍﻟﺮ
ﰊﻚ ﺣﺮ ﻕ ﺃﻭ ﺃﺭﻗﺎ ٌﺀ ﱂ ﻳﻨﻘﺺ ﹺﺭﱡﻗﻬﻢ .ﻭﻣﻦ ﰒ ﻟﻮ ﻣﹶﻠ ﱠﰒ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊ ﺮ ﺍﳌﺴﻠ ﻢ ﻻ ﻳﺴﱮ ﻭﻻ ﻳﺴﺘﺮ
ﺻﻐﲑﹰﺍ ﰒ ﺣ ﻜ ﻢ ﺑﺈﹺﺳﻼﻣ ﻪ ﺗﺒﻌﹰﺎ ﻷﺻﻠ ﻪ ﺟﺎﺯ ﺳﺒﻴﻪ ﻭﺍﺳﺘﺮﻗﺎﹸﻗ ﻪ ﻭﻳﺒﻘﻰ ﺍﳋﻴﺎ ﺭ ﰲ ﺑﺎﻗﻲ ﺍﳋﺼﺎ ﹺﻝ ﺍﻟﺴﺎﺑﻘ ﺔ ﻣﻦ ﺍ ﳌ ﻦ
ﻕ .ﻭﻣﺤ ﱡﻞ ﺟﻮﺍ ﹺﺯ ﺍﳌﻔﺎﺩﺍ ﹶﺓ ﻣﻊ ﺇﺭﺍﺩ ﺓ ﺍﻹِﻗﺎﻣ ﺔ ﰲ ﺩﺍ ﹺﺭ ﺍﻟﻜﻔ ﹺﺮ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﱠﰒ ﻋﺸﲑ ﹶﺓ ﻳﺄﹾﻣ ﻦ ﻣﻌﻬﺎ ﺃﻭ ﺍﻟﻔﺪﺍ ِﺀ ﺃﻭ ﺍﻟ ﹺﺮ
ﺼ ﻢ ﺩﻣﹰﺎ( ﺃﻱ ﻧﻔﺴﹰﺎ ﻋﻦ ﻛﻞ ﻣﺎ ﺴ ﻪ ﻭﺩﻳﹺﻨ ﻪ )ﻭ( ﺇﺳﻼ ﻣ ﻪ )ﻗﺒﹶﻠ ﻪ( ﺃﻱ ﻗﺒﻞ ﺃﺳ ﹴﺮ ﺑﻮﺿ ﹺﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻴ ﻪ )ﻳﻌ ﻋﻠﻰ ﻧﻔ ِ
ﻣ ﺮ )ﻭﻣﺎ ﹰﻻ( ﺃﻱ ﲨﻴ ﻌ ﻪ ﺑﺪﺍﺭﻧﺎ ﺃﻭ ﺩﺍﺭﻫﻢ ﻭﻛﺬﺍ ﻓﺮﻋﻪ ﺍﳊ ﺮ ﺍﻟﺼﻐ ﲑ ﻭﺍﻨﻮ ﹸﻥ ﻋﻨ ﺪ ﺍﻟﺴﱯ ﻋﻦ ﺍﻹﺳﺘﺮﻗﺎﻕ ﻻ
ﺡﺖ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻟﺪﺧﻮ ﹺﻝ ﺍﻧﻘﻄ ﻊ ﻧﹺﻜﺎ ﺣ ﻪ ﺣﺎ ﹰﻻ .ﻭﺇﺫﺍ ﺳﺒﻲ ﺯﻭﺟﺎ ﻥ ﺃﻭ ﺃﺣ ﺪﻫﻤﺎ ﺍﻧﻔﺴ ﺦ ﺍﻟﻨﻜﺎ ﺯﻭﺟﺘ ﻪ ﻓﺈﹺﺫﺍ ﺳﺒﻴ
ﺕ{ ﺼﻨﺎ ﺕ ﺍﳌﺘﺰﻭﺟﺎﺕ ﻧﺰ ﹶﻝ }ﻭﺍﳌﹸﺤ ﺱ ﻣ ﻦ ﻭﻁ ِﺀ ﺍﳌﹶﺴﺒﻴﺎ ﺑﻴﻨﻬﻤﺎ ﳌﺎ ﰲ ﺧ ﹺﱪ ﻣﺴﻠ ﹴﻢ ﺃﻢ ﳌﱠﺎ ﺍﻣﺘﻨﻌﻮﺍ ﻳﻮ ﻡ ﺃﻭﻃﺎ
ﺕ.ﺖ ﺃﳝﺎﻧ ﹸﻜ ﻢ{ .ﻓﺤﺮﻡ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺍﳌﺘﺰﻭﺟﺎﺕ ﺇﻻ ﺍﳌﺴﺒﻴﺎ ﺕ } ﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﺇﻻ ﻣﺎ ﻣﹶﻠ ﹶﻜ ﺃﻱ ﺍﳌﹸﺘﺰﻭﺟﺎ
ﺖ
ﻕ ﻭﻳﺠ ﻌ ﹸﻞ ﻣﺴﻠﻤﹰﺎ ﻣﻦ ﺍﻵ ﹶﻥ ﻭﻳﺜﺒ ﻕ ﺇﺳﻼ ﻣﻪ ﻗﺒ ﹶﻞ ﺃﺳ ﹺﺮ ﻩ ﱂ ﻳﻘﺒ ﹾﻞ ﰲ ﺍﻟﺮ ]ﻓﺮﻉ[ :ﻟﻮ ﺍ ﺩﻋﻰ ﺃﺳ ﲑ ﹶﻗ ﺪ ﹸﺃ ﹺﺭ
ﺏ ﻓﹶﻼ ﻕ ﺑﹺﻴﻤﻴﹺﻨ ﻪ ﺃﻭ ﻣ ﻦ ﺩﺍ ﹺﺭ ﺍﳊﺮ ﹺ ﺻ ﺪ
ﲔ ﻭﻟﻮ ﺍ ﺩﻋﻰ ﺃﺳ ﲑ ﺃﻧﻪ ﻣﺴﻠﻢ ،ﻓﺈﹺﻥ ﺃﹸﺧ ﹶﺬ ﻣﻦ ﺩﺍﺭﹺﻧﺎ ﺑﺸﺎﻫ ﺪ ﻭﺍﻣﺮﺃﺗ ﹺ
ﰊ
ﺽ ﺣﺮ ﻂ ﺇﻥ ﻛﺎ ﹶﻥ ﳊﺮﰊ ،ﻭﻟﻮ ﺍﻗﺘﺮ ﻂ( ﻭﺳﻘ ﹶ ﰊ )ﻭﻋﻠﻴ ﻪ ﺩﻳ ﻦ( ﳌﺴﻠﻢ ﺃﻭ ﺫ ﻣ ﹴﻲ )ﱂ ﻳﺴ ﹸﻘ ﹾ ﻕ( ﺍﳊﺮ )ﻭﺇﺫﺍ ﺃﹶﺭ
ﻒﰊ ﺃﻭ ﻏ ﹺﲑ ﻩ ﺃﻭ ﺍﺷﺘﺮﻯ ﻣﻨ ﻪ ﺷﻴﺌﹰﺎ ﹸﺛ ﻢ ﺃﺳﻠﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻳﺴﻘﹸﻂ ﻹِﻟﺘﺰﺍﻣﻪ ﺑﻌﻘ ﺪ ﺻﺤﻴ ﹴﺢ .ﻭﻟﻮ ﺃﺗﻠ ﻣﻦ ﺣﺮ
ﻒ ﻓﻼ ﺿﻤﺎ ﹶﻥ ﻷﻧ ﻪ ﱂ ﻳﻠﺘﺰ ﻡ ﺷﻴﺌﹰﺎ ﺑﻌﻘ ﺪ ﺣﱴ ﰊ ﻋﻠﻰ ﺣﺮﺑﻜﻲ ﺷﻴﺌﹰﺎ ﺃﻭ ﻏﺼﺒ ﻪ ﻣﻨ ﻪ ﻓﺄﺳﻠﻤﺎ ﺃﻭ ﺃﺳﻠ ﻢ ﺍﳌﹸﺘﻠ ﺣﺮ
ﻒ ﻣﺎ ﹶﻝ ﻣﺴﻠ ﹴﻢ ﺃﻭ ﺫﻣ ﹴﻲ ﱂ ﻳﻀﻤﻨ ﻪ ﹶﻓﺄﹶﻭﱃ ﻣﺎﻝ ﺍﳊﺮﰊ. ﰊ ﻟﻮ ﺃﺗﻠ ﻳﺴﺘﺪﺍ ﻡ ﺣﻜ ﻤ ﻪ ﻭ َﻷ ﱠﻥ ﺍﳊﺮ
ﺡ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻕ ﻭﺍﻟﻨﻜﺎ ﰊ ﺩﺍﺋﻨ ﻪ ﺃﻭ ﺳﻴ ﺪ ﻩ ﺃﻭ ﺯﻭ ﺟ ﻪ ﻣﻠﻜﻪ ﺍﺭﺗﻔ ﻊ ﺍﻟﺪﻳ ﻦ ﻭﺍﻟ ﹺﺮ ]ﻓﺮﻉ[ :ﻟﻮ ﻗﹶﻬ ﺮ ﺣﺮ
ﺲ ﻟﻠﻘﺎﻫ ﹺﺮ ﺑﻴ ﻊ ﻣﻘﻬﻮ ﹺﺭ ﻩ ﺍﻟﺒﻌﺾ ﻟﻌﺘ ﻘ ﻪ ﻋﻠﻴ ﻪ ﺍﳌﻘﻬﻮ ﺭ ﻛﺎﻣﻼﹰ ،ﻭﻛﺬﺍ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﻘﺎ ﻫ ﺮ ﺑﻌﻀﹰﺎ ﻟﻠﻤﻘﻬﻮ ﹺﺭ ﻭﻟﻜ ﻦ ﻟﻴ
ﺧﻼﻓﹰﺎ ﻟﻠﺴﻤﻬﻮﺩﻱ.
ﺱ ﻭﺗﺄﻟﻴ ﹸﻔﻬﻢ ﰲ ﺍﻟﺴﺮﺍﺭﻱ ﻭﺍﻷﺭﹺﻗﺎ ِﺀ ﻑ ﺍﻟﻨﺎ ﹺ ]ﻣﻬﻤﺔ[ :ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﹶﻗ ﺪ ﻛﹶﹸﺜ ﺮ ﺍﺧﺘﻼ
ﺲ ﻭﱂ ﲔ ﻣ ﻦ ﺍﻟﺮﻭ ﹺﻡ ﻭﺍﳍﻨ ﺪ .ﻭﺣﺎﺻ ﹸﻞ ﻣﻌﺘﻤ ﺪ ﻣﺬﻫﺒﻨﺎ ﻓﻴﻬﹺﻢ ﺃ ﱠﻥ ﻣ ﻦ ﱂ ﻳﻌﻠ ﻢ ﻛﻮﻧ ﻪ ﻏﻨﻴﻤ ﹰﺔ ﱂ ﺗﺘﺨﻤ ﺍﻠﻮﺑ
ﺲ
ﰊ ﺃﻭ ﺫﻣ ﻲ ﻓﺈﹺﻧﻪ ﻻ ﻳﺨﻤ ﺕ ﻓﻴ ﻪ ﻻﺣﺘﻤﺎ ﹺﻝ ﺃ ﱠﻥ ﺁ ﺳ ﺮ ﻩ ﺍﻟﺒﺎﺋ ﻊ ﻟﻪ ﺃﻭ ﹰﻻ ﺣﺮ ﺤ ﱡﻞ ﺷﺮﺍﻭﻩ ﻭﺳﺎﺋ ﺮ ﺍﻟﺘﺼﺮﻓﺎ ﺗﻘﺴ ﻢ ﻳ
ﺱ ﱂ ﳚ ﺰ ﺷﺮﺍﻭ ﻩ ﺇﻻ ﻋﻠﻰ ﻋﻠﻴ ﻪ ﻭﻫﺬﺍ ﻛﺜ ﲑ ﻻ ﻧﺎﺩﺭ ،ﻓﹺﺈ ﹾﻥ ﲢ ﱠﻘ ﻖ ﹶﺃ ﱠﻥ ﺁﺧ ﹶﺬ ﻩ ﻣﺴﻠ ﻢ ﺑﻨﺤ ﹺﻮ ﺳﺮﻗ ﺔ ﺃﻭ ﺍﺧﺘﻼ ﹴ
ﻉ ﻋﻠﻰ ﻣﻨ ﹺﻊ ﻭﻁ ِﺀ ﺏ ﻭﺍﻟﺴﻨ ﺔ ﻭﺍﻹِﲨﺎ ﹺ ﲔ ﻇﺎﻫ ﺮ ﺍﻟﻜﺘﺎ ﹺ ﺲ ﻋﻠﻴ ﻪ ﻓﻘﻮ ﹸﻝ ﲨ ﹴﻊ ﻣﺘﻘﺪﻣ ﻒ ﺃﻧﻪ ﻻ ﻳﺨ ﻤ ﺍﻟﻮ ﺟ ﻪ ﺍﻟﻀﻌﻴ
ﲔ ﲪﹶﻠ ﻪ ﻋﻠﻰ ﻣﺎ ﻋﻠ ﻢ ﺃﻥ ﻒ ﻳﺘﻌ ﺐ ﻣ ﻦ ﻳﻘﺴ ﻢ ﺍﻟﻐﻨﺎﺋ ﻢ ﻭﻻ ﺣﻴ ﺍﻟﺴﺮﺍﺭﻱ ﺍﻠﻮﺑ ﺔ ﻣﻦ ﺍﻟﺮﻭ ﹺﻡ ﻭﺍﳍﻨ ﺪ ﺇﻻ ﺃ ﹾﻥ ﻳﻨﺼ
ﺍﻟﻐﺎﱎ ﻟﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺇﻧﻪ ﱂ ﻳﺴﺒﻖ ﻣﻦ ﺃﻣ ﹺﲑ ﻫﻢ ﻗﺒ ﹶﻞ ﺍﻹﻏﺘﻨﺎ ﹺﻡ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬ ﺷﻴﺌﹰﺎ ﹶﻓ ﻬ ﻮ ﹶﻟ ﻪ ﳉﻮﺍ ﹺﺯ ﻩ ﻋﻨ ﺪ ﺍ َﻷﺋﻤ ﺔ
ﺴﻬﺎ ،ﻭﻟﻪ ﺃﻥ
ﺝ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻧ ﻪ ﻻ ﻳﻠﺰ ﻡ ﺍﻹِﻣﺎ ﻡ ﻗﺴﻤ ﹶﺔ ﺍﻟﻐﻨﺎﺋ ﹺﻢ ﻭﻻ ﲣﻤﻴ
ﺍﻟﺜﻼﺛ ﺔ .ﻭﰲ ﻗﻮ ﹺﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻞ ﺯ ﻋ ﻢ ﺍﻟﺘﺎ
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ﻉ ﻭﻃﺮﻳ ﻖ ﻣﻦ ﻭﹶﻗ ﻊ ﺑﻴ ﺪ ﻩ ﻏﻨﻴﻤﺔ ﱂ ﻒ ﻟﻺِﲨﺎ ﹺ ﻒ ﻭﻏ ﲑ ﻩ ﺑﺄﻧﻪ ﳐﺎﻟ ﺾ ﺍﻟﻐﺎﳕﲔ ،ﻟﻜﻦ ﺭ ﺩ ﻩ ﺍﳌﺼﻨ ﻳﺤ ﺮ ﻡ ﺑﻌ
ﺱ ﻣﻦ ﺻﺎﺣﹺﺒ ﻪ ﻭﺇﻻ ﺲ ﺭﺩﻫﺎ ﳌﺴﺘﺤ ﻖ ﻋﻠﻢﹴ ،ﻭﺇﻻ ﻓﻠﻠﻘﺎﺿﻲ ﻛﺎﳌﺎ ﹺﻝ ﺍﻟﻀﺎﺋ ﹺﻊ ﺃﻱ ﺍﻟﺬﻱ ﱂ ﻳﻘ ﹺﻊ ﺍﻟﻴﺄ ﺗﺨ ﻤ
ﺖ ﺍﳌﺎ ﹺﻝ ﹶﻓﻠﻤﻦ ﹶﻟ ﻪ ﻓﻴ ﻪ ﺣ ﻖ ﺍﻟﻈﻔ ﹺﺮ ﺑ ﻪ ﻋﻠﻰ ﺍﳌﻌﺘﻤ ﺪ .ﻭ ﻣ ﻦ ﱠﰒ ﻛﺎﻥ ﺍﳌﹸﻌﺘﻤ ﺪ ﻛﻤﺎ ﻣ ﺮ ﺃﻥ ﻣ ﻦ ﻚ ﺑﻴ ﻛﺎ ﹶﻥ ﻣﹶﻠ
ﻉ ﳌﺮﻳ ﺪ ﺍﻟﺘﺴﺮﻱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺛﺎﻧﻴﹰﺎ ﺻ ﹶﻞ ﹶﻟ ﻪ ﺷﻲ ٌﺀ ﻳﺴﺘﺤ ﱡﻘ ﻪ ﻣﻨ ﻪ ﺣ ﱠﻞ ﹶﻟ ﻪ ﺃ ﺧ ﹶﺬ ﻩ ﻭﺇﻥ ﻇﻠ ﻢ ﺍﻟﺒﺎﻗﻮ ﹶﻥ .ﻧ ﻌ ﻢ :ﺍﻟﻮﺭ
ﻭ
ﺖ ﺍﳌﺎ ﹺﻝ.
ﺱ ﻣ ﻦ ﻣﻌﺮﻓ ﺔ ﻣﺎﻟﻜﻬﺎ ﻓﻴﻜﻮﻥ ﻣﻠﻜﹰﺎ ﻟﺒﻴ ﺲ ﻭﺍﻟﻴﺄ ﺐ ﻋﺪ ﻡ ﺍﻟﺘﺨﻤﻴ ﹺ ﺖ ﺍﳌﺎ ﹺﻝ ﻷﻥ ﺍﻟﻐﺎﻟ ﻣ ﻦ ﻭﻛﻴ ﹺﻞ ﺑﻴ
ﺍﻧﺘﻬﻰ.
ﺏ ﰒ ﺃ ﺳﹶﻠ ﻢ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﳍﺪﻧ ﺔ ﺃﻭ ﺃﺳﻠ ﻢ ﰒ ﻫﺮﺏ ﻗﺒﻠﹶﻬﺎ ﻭﺇﻥ ﹾﱂ ﻳﻬﺎﺟ ﺮ ]ﺗﺘﻤﺔ[ :ﻳﻌﺘ ﻖ ﺭﻗﻴ ﻖ ﺣﺮﰊ ﺇﺫﺍ ﻫﺮ
ﺏ ﻓﻼ ﻳﻌﺘﻖ ﻟﻜﻦ ﻻ ﻳﺮ ﺩ ﺇﱃ ﺳﻴ ﺪ ﻩ ﻓﹺﺈ ﹾﻥ ﱂ ﻳﻌﺘﻘﻪ ﺑﺎ ﻋ ﻪ ﺍﻹِﻣﺎ ﻡ ﺴ ﻪ ﺑﺄﻥ ﺃﺳﻠ ﻢ ﺑﻌ ﺪ ﻫﺪﻧ ﺔ ﰒ ﻫﺮ ﺇﻟﻴﻨﺎ ﻻ ﻋﻜ
ﲔ ﻭﺍﻟﻮ ﹶﻻ ُﺀ ﳍﹸﻢ ﻭﺇﻥ ﺃﺗﺎﻧﺎ ﺑﻌﺪ ﺍﳍﹸﺪﻧ ﺔ. ﱀ ﻭﺃﻋﺘ ﹶﻘ ﻪ ﻋ ﹺﻦ ﺍﳌﺴﻠﻤ
ﻣ ﻦ ﻣﺴﻠ ﹴﻢ ﺃﻭ ﺩﹶﻓ ﻊ ﻟﺴﻴ ﺪ ﻩ ﻗﻴﻤﺘ ﻪ ﻣ ﻦ ﻣﺎ ﹺﻝ ﺍﳌﺼﺎ ﹺ
ﻒ ﻣﺴﻠﻤﺎﹰ ،ﻓﺈﹺﻥ ﱂ ﺗ ﹸﻜ ﻦ ﹶﻟ ﻪ ﹶﺛ ﻢ ﻋﺸﲑ ﹲﺓ ﺗﺤﻤﻴ ﻪ ﱂ ﻳﺮ ﺩ ﻭﺇ ﱠﻻ ﻭﺷﺮﻁ ﺭ ﺩ ﻣﻦ ﺟﺎ َﺀ ﻣﻨﻬﻢ ﺇﻟﻴﻨﺎ ﺣ ﺮ ﺫﻛ ﺮ ﻣﻜﻠ
ﱯ
ﻉ ﻣ ﻊ ﻃﺎﻟﹺﺒ ﻪ .ﻭﻛﺬﺍ ﻻ ﻳﺮ ﺩ ﺻ ﲔ ﻃﺎﻟﺒ ﻪ ﺑﻼ ﺇﺟﺒﺎ ﹴﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮ ﹺ ﺭ ﺩ ﻋﻠﻴﻬﹺﻢ ﺑﻄﻠﺒﻬﹺﻢ ﺑﺎﻟﺘﺨﻠﻴ ﺔ ﺑﻴﻨ ﻪ ﻭﺑ
ﺏ ﻟﻀﻌ ﻔﻬﹺﻢ ﻭﳎﻨﻮ ﹲﻥ ﻭﺻﻔﹶﺎ ﺍﻹِﺳﻼﻡ ﺃ ﻡ ﻻ ﻭﺍﻣﺮﺃ ﹲﺓ ﻭﺧﻨﺜﹶﻰ ﺃﺳﻠﻤﺘﺎ :ﺃﻱ ﻻ ﳚﻮ ﺯ ﺭ ﺩﻫﻢ ﻭﻟﻮ ﻟﻨﺤ ﹺﻮ ﺍﻷ ﹺ
ﻭﻳﻐﺮﻣﻮ ﹶﻥ ﻟﻨﺎ ﻗﻴﻤ ﹶﺔ ﺭﻗﻴ ﹴﻖ ﺍﺭﺗ ﺪ ﺩﻭ ﹶﻥ ﺍﳊ ﺮ ﺍﳌﺮﺗ ﺪ.
ﺏ ﺍﻟﻘﻀﺎﺀ
ﺑﺎ
ﻉ ﻗﻮﹸﻟ ﻪ ﺗﻌﺎﱃ} :ﻭﹶﺃ ﻥ ﺍﺣ ﹸﻜ ﻢ ﺑﻴﻨ ﻬ ﻢ ﲟﺎ ﺃﻧﺰ ﹶﻝ ﺱ .ﻭﺍﻷﺻ ﹸﻞ ﻓﻴ ﻪ ﻗﺒ ﹶﻞ ﺍﻹِﲨﺎ ﹺ ﲔ ﺍﻟﻨﺎ ﹺ
ﺑﺎﳌ ﺪ :ﺃﻱ ﺍﳊﻜ ﻢ ﺑ
ﳊ ﹾﻜ ﻢ ﻂ{ ﻭﺃﺧﺒﺎ ﺭ ﻛﺨ ﹺﱪ ﺍﻟﺼﺤﻴﺤﲔ" :ﺇﺫﺍ ﺣ ﹶﻜ ﻢ ﺣﺎ ﻛ ﻢ ﺃﻱ ﺃﺭﺍﺩ ﺍ ﹸ ﺍﻟﱠﻠ ﻪ{ ﻭﻗﻮﹸﻟ ﻪ} :ﻓﺎﺣ ﹸﻜ ﻢ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻘﺴ
ﺏ ﻓﻠ ﻪ ﺃﺟﺮﺍﻥ ،ﻭﺇﺫﺍ ﺣ ﹶﻜ ﻢ ﻓﺎﺟﺘﻬ ﺪ ﰒ ﺃﺧﻄﺄ ﹶﻓﹶﻠ ﻪ ﺃﺟ ﺮ" .ﻭﰲ ﺭﻭﺍﻳ ﺔ ﺑﺪﻝ ﺍﻷﻭﱃ" :ﹶﻓﹶﻠ ﻪ ﻓﺎﺟﺘﻬ ﺪ ﰒ ﺃﺻﺎ
ﺡ ﻣﺴﻠ ﹴﻢ :ﺃﲨ ﻊ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﰲ ﺣﺎﻛ ﹴﻢ ﻋﺎ ﹴﱂ ﻣﺠﺘﻬ ﺪ .ﺃﹶﻣﺎ ﻏﲑﻩ ﻓﺂ ﹲﰒ ﻋﺸﺮ ﹸﺓ ﺃﺟﻮ ﹴﺭ" ﻗﺎ ﹶﻝ ﰲ ﺷﺮ ﹺ
ﺽ ﰲ ﺍﳉﻨﺔ، ﺻ ﺢ ﺧﱪ" :ﺍﻟﻘﻀﺎ ﹸﺓ ﺛﻼﺛ ﹲﺔ :ﻗﺎ ﹴ ﺏ ﻷﻥ ﺇﺻﺎﺑﺘ ﻪ ﺇﺗﻔﺎﻗﻴﺔ .ﻭ ﲜﻤﻴ ﹺﻊ ﺃﺣﻜﺎ ﻣﻪ ،ﻭﺇﻥ ﻭﺍﻓ ﻖ ﺍﻟﺼﻮﺍ
ﳊ ﹾﻜ ﹺﻢ ﻑ ﻭﺟﺎﺭ ﰲ ﺍ ﹸ ﻑ ﺍﳊ ﻖ ﻭﻗﻀﻰ ﹺﺑﻪ ،ﻭﺍﻷﺧﲑﺍ ﻥ ﹺﺑ ﻤ ﻦ ﻋ ﺮ ﺴ ﺮ ﺍﻷﻭ ﹸﻝ ﺑﺄﻧ ﻪ ﻋ ﺮ
ﻭﻗﺎﺿﻴﺎﻥ ﰲ ﺍﻟﻨﺎ ﹺﺭ" ﻭﹸﻓ
ﻭ ﻣ ﻦ ﻗﻀﻰ ﻋﻠﻰ ﺟﻬ ﹴﻞ .ﻭﻣﺎ ﺟﺎ َﺀ ﰲ ﺍﻟﺘﺤﺬﻳ ﹺﺮ ﻋﻨ ﻪ ﻛﺨ ﹺﱪ " :ﻣ ﻦ ﺟ ﻌ ﹶﻞ ﻗﺎﺿﻴﹰﺎ ﹶﻓ ﹶﻘ ﺪ ﹸﺫﹺﺑ ﺢ ﺑﻐ ﹺﲑ ﺳﻜﲔ"
ﻣﺤﻤﻮ ﹲﻝ ﻋﻠﻰ ﻋ ﹶﻈ ﹺﻢ ﺍﳋﹶﻄﺮﹺ ﻓﻴﻪ ،ﺃﻭ ﻋﻠﻰ ﻣﻦ ﻳ ﹶﻜ ﺮ ﻩ ﻟ ﻪ ﺍﻟﻘﻀﺎﺀُ ،ﺃﻭ ﻳﺤ ﺮ ﻡ ) ﻫ ﻮ( ﺃﻱ ﻗﺒﻮﹸﻟ ﻪ ﻣ ﻦ ﻣﺘﻌﺪﺩﻳ ﻦ
ﱄ :ﺃﻧﻪ ﺃﹶﻓﻀ ﹸﻞ ﻣ ﹺﻦ ﺕ ﺣﱴ ﻗﺎ ﹶﻝ ﺍﻟﻐﺰﺍ ﹸ ﺽ ﺍﻟﻜﻔﺎﻳﺎ ﺽ ﻛﻔﺎﻳ ﺔ( ﰲ ﺍﻟﻨﺎﺣﻴ ﺔ ﺑﻞ ﺃﺳﲎ ﻓﺮﻭ ﹺ ﲔ ﹶﻟ ﻪ )ﻓﺮ
ﺻﺎﳊ
ﲔ ﻋﻠﻴﻪ، ﺽﻋ ﹴ ﺍﳉﻬﺎﺩ ،ﻓﹺﺈ ﻥ ﺍﻣﺘﻨ ﻊ ﺍﻟﺼﺎﳊﻮ ﹶﻥ ﹶﻟ ﻪ ﻣﻨ ﻪ ﺃﲦﻮﺍ .ﺃﻣﺎ ﺗﻮﻟﻴ ﹸﺔ ﺍﻹِﻣﺎ ﹺﻡ ﺃﻭ ﻧﺎﺋﹺﺒ ﻪ ﻷﺣ ﺪﻫﻢ ﰲ ﺇﻗﻠﻴ ﹴﻢ ﻓﻔﹶﺮ
ﺽ.ﰒ ﻋﻠﻰ ﺫﻱ ﺷﻮﻛ ﺔ .ﻭﻻ ﳚﻮ ﺯ ﺇﺧﻼ ُﺀ ﻣﺴﺎﻓ ﺔ ﺍﻟﻌﺪﻭﻯ ﻋﻦ ﻗﺎ ﹴ
213
ﲔ ﻟﻠﻘﻀﺎﺀِ ،ﻓﹺﺈ ﹾﻥ ﹸﻓ ﻘ ﺪ ﺍﻹِﻣﺎ ﻡ ﻓﺘﻮﻟﻴ ﹸﺔ ﺃﻫ ﹺﻞ]ﻓﺮﻉ[ :ﻻ ﺑ ﺪ ﻣ ﻦ ﺗﻮﻟﻴ ﺔ ﻣ ﻦ ﺍﻹِﻣﺎ ﹺﻡ ﺃﻭ ﻣﺄﺫﻭﹺﻧ ﻪ ﻭﹶﻟ ﻮ ﳌﻦ ﺗﻌ
ﺐ ﻣ ﻦ ﺍﻟﺒﻠ ﺪ ﺻ ﺢ ﻓﻴﻪ ﺩﻭ ﹶﻥ ﺍﻵﺧﺮ. ﺍﳊ ﹼﻞ ﻭﺍﻟﻌﻘ ﺪ ﰲ ﺍﻟﺒﻠ ﺪ ﺃﻭ ﺑﻌﻀﻬﹺﻢ ﻣﻊ ﺭﺿﺎ ﺍﻟﺒﺎﻗﲔ ﻭﻟﻮ ﻭﻻ ﻩ ﺃﻫ ﹸﻞ ﺟﺎﻧ ﹴ
ﻁﺕ ﻋﻠﻴﻚ ﻓﻴ ﻪ .ﻭﻳﺸﺘﺮ ﹸ ﺖ ﻭﺍﻋﺘﻤ ﺪ ﻚ ﺍﻟﻘﹶﻀﺎﺀ .ﻭﻣﻦ ﻛﻔﺎﻳﺘﻬﺎ ﻋﻮﻟ ﻚ ﺃﻭ ﻗﹶﻠﺪﺗ ﻭ ﻣ ﻦ ﺻﺮﻳ ﹺﺢ ﺍﻟﺘﻮﻟﻴ ﺔ ﻭﻟﻴﺘ
ﻁ ﻋﺪ ﻡ ﺍﻟﺮ ﺩ
ﻍ ﺍﳋ ﹺﱪ ﰲ ﻏﲑﹺﻩ .ﻭﻗﺎ ﹶﻝ ﲨ ﻊ ﳏﻘﻘﻮ ﹶﻥ :ﺍﻟﺸﺮ ﹸ ﺍﻟﻘﺒﻮ ﹸﻝ ﻟﻔﻈﹰﺎ ﻭﻛﺬﺍ ﻓﻮﺭﹰﺍ ﰲ ﺍﳊﺎﺿ ﹺﺮ .ﻭﻋﻨ ﺪ ﺑﻠﻮ ﹺ
ﲔ ﻓﻴﻬﺎ ﺴ ﻪ ﺍﳌﻴ ﹶﻞ ﻓﺈﹺﻥ ﱂ ﻳﺘﻌ ﻑ ﻣﻦ ﻧﻔ ِ ﲔ ﰲ ﻧﺎﺣﻴ ﺔ ﹶﻟ ﹺﺰﻣﻪ ﻗﺒﻮﹶﻟ ﻪ ﻭﻛﺬﺍ ﻃﻠﺒ ﻪ ﻭﻟﻮ ﺑﺒﺬ ﹺﻝ ﻣﺎ ﹴﻝ ﻭﺇﻥ ﺧﺎ ﻭ ﻣ ﻦ ﺗﻌ
ﻁ ﱀ ﻟﻪ ﻭﻟﻮ ﻣﻔﻀﻮ ﹰﻻ ) ﻭ ﺷ ﹺﺮ ﹶ ﺐ ﺇﻥ ﱂ ﳝﺘﻨ ﻊ ﺍﻷﻓﻀﻞﹸ ،ﻭﻳﺤ ﺮ ﻡ ﻃﹶﻠﺒ ﻪ ﺑﻌﺰ ﹺﻝ ﺻﺎ ﹴ ﹸﻛ ﹺﺮ ﻩ ﻟﻠﻤﻔﻀﻮ ﹺﻝ ﺍﻟﻘﺒﻮ ﹶﻝ ﻭﺍﻟﻄﻠ
ﺕ( ﹸﻛﻠﱠﻬﺎ ﺑﺄ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﺴﻠﻤﹰﺎ ﻣﻜﻠﻔﹰﺎ ﺣ ﺮﹰﺍ ﺫﻛﺮﹰﺍ ﻋﺪ ﹰﻻ ﲰﻴﻌﹰﺎ ﻭﻟﹶﻮ ﺑﺎﻟﺼﻴﺎﺡ ﺑﺼﲑﺍﹰ، ﻼ ﻟﻠﺸﻬﺎﺩﺍ ﺽ ﻛﻮﻧ ﻪ ﺃﻫ ﹰ ﻗﺎ ﹴ
ﻑ ﻣ ﻦ ﻚ ﻭﻻ ﹶﺃ ﻋﻤﻰ ﻭ ﻫ ﻮ ﻣﻦ ﻳﺮﻯ ﺍﻟﺸﺒ ﺢ ﻭﻻ ﳝﻴ ﺰ ﺍﻟﺼﻮﺭ ﹶﺓ ﻭﺇﻥ ﹶﻗ ﺮﺑﺖ ﲞﻼ ﺲ ﻛﹶﺬﻟ ﻓﻼ ﻳﻮﱄ ﻣﻦ ﻟﹶﻴ
ﺏ .ﻭﺍﺧﺘ ﲑ ﺻﺤ ﹸﺔ ﻒ ﻭﻣﺰﻳ ﺪ ﺗﺄﻣﻞﹴ ،ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﻗﺮﺍﺀ ﺓ ﺍﳌﻜﺘﻮ ﹺ ﺚ ﻳﻌﺮﻓﹸﻬﺎ ﻭﻟﻮ ﺑﺘﻜﻠ ﺖ ﲝﻴ ﹸ ﳝﻴﺰﻫﺎ ﺇﺫﺍ ﹶﻗ ﺮﺑ
ﺽ )ﳎﺘﻬﺪﹰﺍ( ﻓﻼ ﻭﻻﻳ ﺔ ﺍﻷﻋﻤﻰ )ﻛﺎﻓﻴﹰﺎ( ﻟﻠﻘﻴﺎ ﹺﻡ ﲟﻨﺼﺐﹺ ﺍﻟﻘﻀﺎﺀِ ،ﻓﻼ ﻳﻮﻟﱠﻰ ﻣﻐﻔ ﹲﻞ ﻭﳐﺘ ﱞﻞ ﻧﻈ ﹴﺮ ﺑﻜ ﹴﱪ ﺃﻭ ﻣﺮ ﹴ
ﻑﻀ ﻪ .ﻭﺍﺘﻬ ﺪ ﻣﻦ ﻳﻌﺮ ﺐ ﺇﻣﺎ ﻣ ﻪ ﻟﻌﺠ ﹺﺰ ﻩ ﻋﻦ ﺇﺩﺭﺍ ﻙ ﻏﻮﺍﻣ ﻳﺼ ﺢ ﺗﻮﻟﻴ ﹸﺔ ﺟﺎﻫ ﹴﻞ ﻭﻣﻘﻠ ﺪ ﻭﺇﻥ ﺣﻔﻆ ﻣﺬﻫ
ﺥ ﺺ ﻭﺍﻟﻈﺎﻫ ﹺﺮ ﻭﺍﻟﻨﺎﺳ ﹺﺦ ﻭﺍﳌﻨﺴﻮ ﹺ ﲔ ﻭﺍﳌﻄﻠ ﹺﻖ ﻭﺍﳌﻘﻴ ﺪ ﻭﺍﻟﻨ ﺹ ﻭﺍﻤ ﹺﻞ ﻭﺍﳌﺒ ﹺ ﺑﺄﺣﻜﺎ ﹺﻡ ﺍﻟﻘﺮﺁ ﻥ ﻣ ﻦ ﺍﻟﻌﺎ ﻡ ﻭﺍﳋﺎ
ﺕ ﻃﹸﺮﹸﻗ ﻪ ﻭﺍﻵﺣﺎ ﺩ ﻭ ﻫ ﻮ ﺑﹺﺨﻼﻓ ﻪ ﻭﺍﳌﺘﺼﻞ ﻭﺍﳌﹸﺤ ﹶﻜ ﹺﻢ ﻭﺍﳌﹸﺘﺸﺎﹺﺑ ﻪ ﻭﺑﺄﺣﻜﺎ ﹺﻡ ﺍﻟﺴﻨ ﺔ ﻣ ﻦ ﺍﳌﹸﺘﻮﺍﺗ ﹺﺮ ﻭﻫ ﻮ ﻣﺎ ﺗﻌﺪﺩ
ﻑ.ﺑﺎﺗﺼﺎ ﹺﻝ ﺭﻭﺍﺗ ﻪ ﺇﻟﻴ ﻪ ﺻﻠﻰ ﺍﻟﱠﻠ ﻪ ﻋﻠﻴ ﻪ ﻭﺳﻠﻢ ﻭﻳﺴﻤﻰ ﺍﳌﺮﻓﻮﻉ ،ﺃﻭ ﺇﱃ ﺍﻟﺼﺤﺎﰊ ﻓﻘﻂ ﻭﻳﺴﻤﻰ ﺍﳌﻮﻗﻮ
ﻭﺍﳌﺮﺳ ﹸﻞ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺘﺎﺑﻌﻲ ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻛﹶﺬﺍ ،ﺃﻭ ﻓﻌﻞﹶ ﻛﺬﺍ ،ﺃﻭ ﺑﹺﺤﺎ ﹺﻝ ﺍﻟﺮﻭﺍ ﺓ ﻗ ﻮ ﹰﺓ ﻭﺿﻌﻔﹰﺎ ﻭﻣﺎ ﺗﻮﺍﺗ ﺮ
ﻑ ﺻﺤ ﹸﺔ ﺚ ﻋ ﻦ ﻋﺪﺍﻟﺔ ﻧﺎﻗﻠﻴ ﻪ ﻭﻟ ﻪ ﺍﻹِﻛﺘﻔﺎ ُﺀ ﺑﺘﻌﺪﻳ ﹺﻞ ﺇﻣﺎ ﹴﻡ ﻋﺮ ﻒ ﻋﻠﻰ ﻗﹶﺒﻮﻟ ﻪ .ﻻ ﻳﺒﺤ ﹸ ﻧﺎﻗﻠﹸﻮﻩ .ﻭﺃﹶﲨ ﻊ ﺍﻟﺴﻠ
ﺺ ﻋﻠﻰ ﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ،ﻭﺍﳌﻘﻴ ﺪ ﻋﻠﻰ ﺍﳌﻄﻠﻖﹺ ،ﻭﺍﻟﻨ ﺡ ﻭﺍﻟﺘﻌﺪﻳ ﹺﻞ ﻭﻳﻘﺪ ﻡ ﻋﻨ ﺪ ﺍﻟﺘﻌﺎﺭﺽﹺ ﺍﳋﺎ ﻣﺬﻫﹺﺒ ﻪ ﰲ ﺍﳉﺮ ﹺ
ﻱ ﻋﻠﻰ ﻣﻘﺎﹺﺑﻠﻬﺎ .ﻭﻻ ﺗﻨﺤﺼ ﺮ ﺍﻷﺣﻜﺎ ﻡ ﰲ ﺍﻟﻈﺎﻫﺮﹺ ،ﻭﺍﳌﹾﺤﻜ ﻢ ﻋﻠﻰ ﺍ ﹸﳌﺘﺸﺎﹺﺑﻪ ،ﻭﺍﻟﻨﺎﺳ ﺦ ﻭﺍﳌﺘﺼ ﹸﻞ ﻭﺍﻟﻘﻮ
ﳉﻠﻲ ﻭﻫﻮ ﻣﺎ ﻳﻘﻄ ﻊ ﺱ ﺑﺄﻧﻮﺍ ﻋ ﻪ ﺍﻟﺜﻼﺛ ﺔ ﻣ ﻦ ﺍ ﹶ
ﺚ ﺧﻼﻓﺎﹰ ﻟﺰﺍﻋﻤﻬﻤﺎ ﻭﺑﺎﻟﻘﻴﺎ ﹺ ﺧﻤﺴﻤﺎﺋ ﺔ ﺁﻳ ﺔ ﻭﻻ ﺧﻤﺴﻤﺎﺋ ﺔ ﺣﺪﻳ
ﺱ ﻕ ﻛﻘﻴﺎ ﹺ ﺏ ﺍﻟﻮﻟ ﺪ ﻋﻠﻰ ﺗﺄﻓﻴ ﻔﻪ ،ﺃﻭ ﺍﳌﺴﺎﻭﻱ ﻭﻫﻮ ﻣﺎ ﻳﺒﻌﺪ ﻓﻴ ﻪ ﺇﻧﺘﻔﺎ ُﺀ ﺍﻟﻔﺎﺭ ﹺ ﺱ ﺿﺮ ﹺ ﻕ ﻛﻘﻴﺎ ﹺ ﻓﻴ ﻪ ﹺﺑﻨﻔﹾﻲ ﺍﻟﻔﹶﺎﺭ ﹺ
ﺱ ﺍﻟ ﹸﺬ ﺭ ﺓ ﻋﻠﻰ ﺍﻟ ﱪ ﰲ ﻕ ﻛﻘﻴﺎ ﹺ ﻕ ﻣﺎ ﹺﻝ ﺍﻟﻴﺘﻴ ﹺﻢ ﻋﻠﻰ ﺃ ﹾﻛﻠﻪ ،ﺃﻭ ﺍﻷﺩﻭﻥ ﻭ ﻫ ﻮ ﻣﺎ ﻻ ﻳﺒﻌﺪ ﻓﻴ ﻪ ﺇﻧﺘﻔﺎ ُﺀ ﺍﻟﻔﺎﺭ ﹺ ﺇﺣﺮﺍ ﹺ
ﺏ ﻟﻐ ﹰﺔ ﻭﳓﻮﹰﺍ ﻭﺻﺮﻓﹰﺎ ﻭﺑﻼﻏ ﹰﺔ ﻭﺑﺄﻗﻮﺍ ﹺﻝ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣ ﻦ ﺍﻟﺼﺤﺎﺑ ﺔ ﹶﻓ ﻤ ﻦ ﺑﻌ ﺪﻫﻢ ﺍﻟﺮﹺﺑﺎ ﲜﺎﻣ ﹺﻊ ﺍﻟﻄﻌ ﹺﻢ ﻭﺑﻠﺴﺎ ﻥ ﺍﻟﻌﺮ ﹺ
ﻁ ﻟﻠﻤﺠﺘﻬ ﺪ ﻚ ﻛﻠﻪ ﺇﳕﺎ ﻫ ﻮ ﺷﺮ ﹲ ﻉ ﹶﺫﻟ ﻭﻟﻮ ﻓﻴﻤﺎ ﻳﺘﻜﻠﱠﻢ ﻓﻴ ﻪ ﻓﻘﻂ ﻟﺌﻼ ﻳﺨﺎﹶﻟ ﹶﻔ ﻬ ﻢ .ﻗﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﻟﺼﻼﺡ :ﺇﺟﺘﻤﺎ
ﺲ ﻋﻠﻴ ﻪ ﹶﻏ ﲑ ﻣﻌﺮﻓ ﹶﺔ ﺹ ﻓﻠﻴ ﺐ ﺇﻣﺎ ﹴﻡ ﺧﺎ ﹴ ﺏ ﺍﻟﻔﻘﻪ ،ﺃﻣﺎ ﻣ ﹶﻘﻴ ﺪ ﻻ ﻳﻌﺪﻭ ﻣﺬﻫ ﺍﳌﻄﻠ ﹺﻖ ﺍﻟﺬﻱ ﻳﻔﱵ ﰲ ﲨﻴ ﹺﻊ ﺃﺑﻮﺍ ﹺ
ﺹ ﻉ ﻓﹺﺈﻧ ﻪ ﻣﻊ ﺍﺘﻬ ﺪ ﻛﺎﺘﻬ ﺪ ﻣ ﻊ ﻧﺼﻮ ﹺ ﲔ ﺍﻟﺸﺮ ﹺ ﻉ ﻓﻴﻬﺎ ﻣﺎ ﻳﺮﺍﻋﻴﻪ ﺍﳌﻄﻠ ﻖ ﰲ ﻗﻮﺍﻧ ﹺ ﻗﻮﺍ ﻋ ﺪ ﺇﻣﺎ ﻣ ﻪ ﻭﻟﲑﺍ ﹺ
ﺺ .ﺍﻧﺘﻬﻰ) .ﻓﹺﺈ ﹾﻥ ﻭﻟﱠﻰ ﺺ ﺇﻣﺎ ﻣ ﻪ ﻛﻤﺎ ﻻ ﳚﻮ ﺯ ﺍﻹِﺟﺘﻬﺎ ﺩ ﻣ ﻊ ﺍﻟﻨ ﹺ ﺍﻟﺸﺮﻉﹺ ،ﻭ ﻣ ﻦ ﹸﺛ ﻢ ﱂ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﻋﺪﻭ ﹲﻝ ﻋ ﻦ ﻧ
ﺕ ﻗﻮﺗﻬﺎ ﻓﻴ ﻪ )ﻏ ﲑ ﺃﻫ ﹴﻞ( ﻟﻠﻘﻀﺎ ِﺀ ﻛﻤﻘﻠ ﺪ
ﺼ ﺮ
ﺳﻠﻄﺎ ﹲﻥ( ﻭﻟ ﻮ ﻛﺎﻓﺮﹰﺍ ﺃﻭ )ﺫﻭ ﺷﻮﻛ ﺔ( ﻏﹶﲑ ﻩ ﰲ ﺑﻠ ﺪ ﺑﺄﻥ ﺍﳓ
214
ﻭﺟﺎﻫ ﹴﻞ ﻭﻓﺎﺳﻖﹴ ،ﺃﻱ ﻣ ﻊ ﻋﻠ ﻤ ﻪ ﺑﹺﻨﺤ ﹺﻮ ﻓﺴ ﻘ ﻪ ﻭﺇﻻ ﺑﺄﻥ ﻇ ﻦ ﻋﺪﺍﻟﺘ ﻪ ﻣﺜﻼﹰ ،ﻭﻟﻮ ﻋﻠ ﻢ ﻓﺴ ﻘ ﻪ ﱂ ﻳﻮﱢﻟ ﻪ ﻓﺎﻟﻈﺎﻫ ﺮ
ﺐ ﻣﻔﺴﻘﹰﺎ ﺁﺧ ﺮ ﻋﻠﻰ ﺗﺮ ﺩ ﺩ ﻓﻴ ﻪ .ﺍﻧﺘﻬﻰ. ﻛﻤﺎ ﺟﺰ ﻡ ﺑ ﻪ ﺷﻴﺨﻨﺎ ﻻ ﻳﻨﻔ ﹸﺬ ﺣﻜ ﻤ ﻪ ﻭﻛﺬﺍ ﻟﻮ ﺯﺍ ﺩ ﻓﺴ ﹸﻘ ﻪ ﺃﻭ ﺍﺭﺗﻜ
ﻀﻬﻢ ﺑﻨﻔﻮ ﺫ ﺗﻮﻟﻴﺘ ﻪ ﻭﺇﻥ ﻭ ﱠﻻ ﻩ ﻏ ﲑ ﻋﺎ ﹴﱂ ﹺﺑﻔﺴ ﻘ ﻪ ﻭﻛﻌﺒ ﺪ ﻭﺍﻣﺮﺃ ﺓ ﻭﺃﻋﻤﻰ )ﻧ ﹶﻔ ﹶﺬ( ﻣﺎ ﻓﻌﹶﻠ ﻪ ﻣ ﻦ ﺍﻟﺘﻮﻟﻴ ﺔ ﻭ ﺟ ﺰ ﻡ ﺑﻌ
ﺱ ﻭﺇ ﹾﻥ ﱀ ﺍﻟﻨﺎ ﹺ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻫﻨﺎ ﻙ ﳎﺘﻬ ﺪ ﻋﺪ ﹲﻝ ﻋﻠﻰ ﺍﳌﻌﺘﻤ ﺪ ﻓﻴﻨﻔ ﹸﺬ ﻗﻀﺎ ُﺀ ﻣ ﻦ ﻭ ﱠﻻ ﻩ ﻟﻠﻀﺮﻭ ﺓ ﻭﻟﺌﻼ ﺗﺘﻌﻄ ﹶﻞ ﻣﺼﺎ ﹸ
ﺻ ﻮﺑ ﻪ ﺍﻟﺰﺭﻛﺸﻲ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻭﻣﺎ ﹸﺫﻛﺮ ﰲ ﺍﳌﻘﻠ ﺪ ﳏﹸﻠ ﻪ ﺇﻥ ﻉ ﻛﺜﲑﻭ ﹶﻥ ﻓﻴﻤﺎ ﹸﺫ ﻛ ﺮ ﰲ ﺍﻟﻔﺎ ﺳ ﹺﻖ ﻭﹶﺃﻃﹶﺎﻟﹸﻮﺍ ﻭ ﻧﺎﺯ
ﺕ ﺗﻮﻟﻴ ﹸﺔ ﺍﳌﻘﱢﻠ ﺪ ﻭﻟﻮ ﻣ ﻦ ﹶﻏ ﹺﲑ ﺫﻱ ﺷﻮﻛﺔ ،ﻭﻛﺬﺍ ﺍﻟﻔﺎﺳ ﻖ. ﻛﺎ ﹶﻥ ﱠﰒ ﳎﺘﻬ ﺪ ﻭﺇﻻ ﻧﻔﺬ
ﻚ ﻗﻮ ﹸﻝ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ ﺍﳊ ﻖ ﺃﻧﻪ ﺇﺫﺍ ﱂ ﺖ ﺷﻮﻛ ﹲﺔ ﻭﺇﻻ ﻓﻼ ﻛﻤﺎ ﻳﻔﻴ ﺪ ﺫﻟ ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ ﻫﻨﺎ ﻙ ﻋ ﺪ ﹲﻝ ﺃﹸﺷﺘ ﹺﺮ ﹶﻃ
ﱀ ﻗﻄﻌﺎﹰ ،ﻭﺍﻷﻭﺟ ﻪ ﺃﻥ ﻗﺎﺿﻲ ﺍﻟﻀﺮﻭﺭ ﺓ ﻳﻘﻀﻲ ﺑﻌﻠ ﻤ ﻪ ﺕ ﺗﻮﻟﻴ ﹸﺔ ﻏﲑ ﺍﻟﺼﺎ ﹺ ﻳﻜﻦ ﱠﰒ ﻣ ﻦ ﻳﺼﻠ ﺢ ﻟﻠﻘﻀﺎ ِﺀ ﻧﻔﹶﺬ
ﺡ ﲨ ﻊ ﻣﺘﺄﺧﺮﻭ ﹶﻥ ﺑﺄﻥ ﻗﺎﺿﻲ ﺍﻟﻀﺮﻭﺭ ﺓ ﺽ ﺁﺧ ﺮ ﺧﻼﻓﹰﺎ ﻟﻠﺤﻀﺮﻣ ﻲ ﻭﺻ ﺮ ﺐ ﻟﻘﺎ ﹴ ﻆ ﻣﺎ ﹶﻝ ﺍﻟﻴﺘﻴ ﹺﻢ ﻭﻳﻜﺘ ﻭﳛﻔ ﹸ
ﺐ ﺖ ﺑﻜﺬﺍ ﻣ ﻦ ﻏ ﹺﲑ ﺑﻴﺎ ﻥ ﻣﺴﺘﻨ ﺪ ﻩ ﻓﻴ ﻪ ﻭﻟﻮ ﹶﻃﹶﻠ ﻳﻠﺰ ﻣ ﻪ ﺑﻴﺎ ﹸﻥ ﻣﺴﺘﻨ ﺪ ﻩ ﰲ ﺳﺎﺋ ﹺﺮ ﺃﺣﻜﺎ ﻣ ﻪ ﻭﻻ ﻳﻘﺒ ﹸﻞ ﻗﹶﻮ ﹸﻝ ﺣﻜﻤ
ﺖ ﻓﻴﻬﺎ ﺍﻷﻣ ﺮ ﹶﻟ ﺰ ﻡ ﺍﻟﻘﺎﺿﻲ ﺑﻴﺎﻧﻬﻢ ﻭﺇﻻ ﹶﻟ ﻢ ﻳﻨﻔ ﹾﺬ ﺣﻜ ﻤ ﻪ. ﲔ ﺍﻟﺸﻬﻮ ﺩ ﺍﻟﱵ ﺛﺒ ﺍﳋﹶﺼ ﻢ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺳ ﹺﻖ ﺗﺒﻴ
ﻒ ﻓﻴﻤﺎ ﻑ ﻭﺇ ﹾﻥ ﺃﻃﻠ ﻖ ﺍﻟﺘﻮﻟﻴ ﹶﺔ ﺇﺳﺘﺨﻠ ﺏ ﻟﻺِﻣﺎ ﹺﻡ ﺇﺫﺍ ﻭﻟﱠﻰ ﻗﺎﺿﻴﹰﺎ ﺃﻥ ﻳﺄﺫ ﹶﻥ ﹶﻟ ﻪ ﰲ ﺍﻹِﺳﺘﺨﻼ ]ﻓﺮﻉ[ :ﻳﻨﺪ
ﻻ ﻳﻘﺪ ﺭ ﻋﻠﻴﻪ ﻻ ﻏ ﲑ ﻩ ﰲ ﺍﻷﺻﺢ.
]ﻣﻬﻤﺔ[ :ﻳﺤ ﹸﻜ ﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﺟﺘﻬﺎ ﺩ ﻩ ﺇﻥ ﻛﺎﻥ ﻣﺠﺘﻬﺪﹰﺍ ﺃﻭ ﺑﺎﺟﺘﻬﺎ ﺩ ﻣﻘﻠﱢﺪﻩ ﺇﻥ ﻛﺎﻥ ﻣﻘﻠﱢﺪﹰﺍ .ﻭﻗﻀﻴ ﹸﺔ
ﺐ ﻣﻘﹶﻠ ﺪ ﻩ .ﻭﻗﺎ ﹶﻝ ﺍﳌﹶﺎﻭﺭﺩﻱ ﻭﻏ ﲑ ﻩ :ﳚﻮ ﺯ .ﻭﺟﻤ ﻊ ﺍﺑ ﻦ ﻋﺒ ﺪ ﲔ ﺃ ﱠﻥ ﺍﳌﻘﱢﻠ ﺪ ﻻ ﳛﻜ ﻢ ﺑﻐ ﹺﲑ ﻣﺬﻫ ﹺ ﻛﹶﻼ ﹺﻡ ﺍﻟﺸﻴﺨ ﹺ
ﺐ ﺇﻣﺎ ﻣ ﻪ ﻭﻫﻮ ﺍﳌ ﹶﻘﱢﻠ ﺪ ﺍﻟﺴﻼ ﹺﻡ ﻭﺍﻷﺫﺭﻋﻲ ﻭﻏﲑﳘﺎ ﲝﻤ ﹺﻞ ﺍﻷﻭ ﹺﻝ ﻋﻠﻰ ﻣ ﻦ ﱂ ﻳﻨﺘ ﻪ ﻟﺮﺗﺒ ﺔ ﺍﻹﺟﺘﻬﺎ ﺩ ﰲ ﻣﺬﻫ ﹺ
ﻚ .ﻭﻧﻘ ﹶﻞ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ ﻋ ﹺﻦ ﻑ ﺍﻟﺬﻱ ﱂ ﻳﺘﺄﻫ ﹾﻞ ﻟﻠﻨﻈﺮ ﻭﻻ ﻟﻠﺘﺮﺟﻴﺢ ﻭﺍﻟﺜﺎﱐ ﻋﻠﻰ ﻣ ﻦ ﹶﻟ ﻪ ﺃﻫﻠﻴ ﹲﺔ .ﻟﺬﻟ ﺍﻟﺼﺮ
ﺾ ﺣﻜ ﻤ ﻪ ﻭﻭﺍﻓ ﹶﻘ ﻪ ﺍﻟﻨﻮﻭﻱ ﰲ ﺺ ﻣﻘﱢﻠ ﺪ ﻩ ﻧﻘ ﻑﻧ ﺏ ﺃﻥ ﺍﳊﺎﻛﻢ ﺍﳌﹶﻘﱢﻠ ﺪ ﺇﺫﺍ ﺑﺎ ﹶﻥ ﺣﻜﻤﻪ ﻋﻠﻰ ﺧﻼ ﺍﻷﺻﺤﺎ ﹺ
ﺾ ﻛﺘﺒ ﻪ.
ﺨﻨﺎ ﰲ ﺑﻌ ﹺ ﺿ ﺔ ﻭﺍﻟﺴﺒﻜﻲ ،ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ :ﻻ ﻳﻨ ﹸﻘﺾ ،ﻭﺗﺒ ﻌ ﻪ ﺍﻟﺮﺍﻓﻌﻲ ﲝﺜﹰﺎ ﰲ ﻣﻮﺿﻊ .ﻭﺷﻴ ﺍﻟﺮﻭ
ﲔ ﻣ ﻦ ﺍﻷﺭﺑﻌ ﺔ ﻻ ﺐ ﻣﻌ ﹴ ﺐ ﲟﺬ ﻫ ﹴ ﺐ ﻟﺰ ﻣ ﻪ ﻣﻮﺍﻓﹶﻘﺘﻪ ،ﻭﺇﻻ ﻟﺰ ﻣ ﻪ ﺍﻟﺘﻤﺬ ﻫ
ﻚ ﺍﻟﻌﺎﻣ ﻲ ﲟﺬﻫ ﹴ ﺴ ]ﻓﺎﺋﺪﺓ[ :ﺇﺫﺍ ﺗﻤ
ﺺ ﺑﺄﻥ ﻁ ﺃﻥ ﻻ ﻳﺘﺘﺒ ﻊ ﺍﻟﺮﺧ ﻏﲑﹺﻫﺎ ﺛﹸﻢ ﹶﻟ ﻪ ﻭﺇ ﹾﻥ ﻋﻤ ﹶﻞ ﺑﺎﻷﻭ ﹺﻝ ﺍﻹﻧﺘﻘﺎ ﹸﻝ ﺇﱃ ﻏ ﹺﲑ ﻩ ﺑﺎﻟﻜﹸﻠﻴﺔ ،ﺃﻭ ﰲ ﺍﳌﺴﺎﺋ ﹺﻞ ﺑﺸﺮ
ﲔ .ﺍ َﻷ ﻭﻟﹶﻰ ﳌ ﻦ ﺾ ﺍﶈﺘﺎﻃ ﺐ ﺑﺎﻷﺳﻬ ﹺﻞ ﻣﻨ ﻪ ﻓﻴﻔﺴ ﻖ ﺑ ﻪ ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ .ﻭﰲ ﺍﳋﺎ ﺩ ﹺﻡ ﻋﻦ ﺑﻌ ﹺ ﻳﹶﺄ ﺧﺬﹶ ﻣ ﻦ ﻛ ﱢﻞ ﻣﺬﻫ ﹴ
ﺝ ﻋﻦ ﺍﻟﺸﺮﻉﹺ ،ﻭﻟﻀ ﺪ ﻩ ﺍﻷﺧ ﹸﺬ ﺑﺎﻷﺛﻘ ﹺﻞ ﻟﺌﻼ ﺺ ﻟﺌﻼ ﻳﺰﺩﺍ ﺩ ﻓﻴﺨﺮ ﻒ ﻭﺍﻟﺮﺧ ﹺ ﺱ ﺍﻷﺧﺬ ﺑﺎﻷﺧ ﺍﺑﺘﻠﻲ ﺑﻮﺳﻮﺍ ﹴ
ﲔ ﻳﺘﻮﱠﻟ ﺪ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘ ﹰﺔ ﻣﺮﻛﺒ ﹰﺔ ﻻ ﻳﻘﻮ ﹸﻝ ﺎ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ .ﻭﰲ ﺝ ﻋﻦ ﺍﻹِﺑﺎﺣ ﺔ .ﻭﺃ ﹾﻥ ﻻ ﻳﻠ ﱢﻔ ﻖ ﺑﲔ ﻗﻮﹶﻟ ﹺ ﳜﺮ
ﻱ ﻋﻠﻰ ﻗﻀﻴ ﺔ ﻣﺬﻫﺒ ﻪ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟ ﺔ ﻭﲨﻴ ﻊ ﻣﺎ ﻳﺘﻌﻠ ﻖ ﺨﻨﺎ :ﻣ ﻦ ﹶﻗﱠﻠ ﺪ ﺇﻣﺎﻣﹰﺎ ﰲ ﻣﺴﺄﻟ ﺔ ﻟﺰ ﻣ ﻪ ﺃﻥ ﳚﺮ ﻓﺘﺎﻭﻱ ﺷﻴ
ﻼ ﺃﻥ ﳝﺴ ﺢ ﰲ ﻭﺿﻮﺋ ﻪ ﻣ ﻦ ﲔ ﺍﻟﻜﻌﺒ ﺔ ﻭﺻﻠﻰ ﺇﱃ ﺟﻬﺘﻬﺎ ﻣﻘﻠﺪﹰﺍ ﻷﰊ ﺣﻨﻴﻔﺔ ﻣﺜ ﹰ ﻑ ﻋﻦ ﻋ ﹺ ﺎ ،ﻓﻴﻠﺰ ﻡ ﻣ ﹺﻦ ﺍﳓﺮ
ﺱ ﻗﺪ ﺭ ﺍﻟﻨﺎﺻﻴ ﺔ ﻭﺃﹶﻥ ﻻ ﻳﺴﻴ ﹶﻞ ﻣ ﻦ ﺑ ﺪﹺﻧ ﻪ ﺑﻌ ﺪ ﺍﻟﻮﺿﻮ ِﺀ ﺩ ﻡ ﻭﻣﺎ ﺃﺷﺒ ﻪ ﺫﻟﻚ ،ﻭﺇﻻ ﻛﺎﻧﺖ ﺻﻼﺗ ﻪ ﺑﺎﻃﻠ ﹰﺔ
ﺍﻟﺮﺃ ﹺ
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ﺡﻚ .ﺍﻧﺘﻬﻰ .ﻭﻭﺍﻓﻘﹶﻪ ﺍﻟﻌﻼﻣ ﹸﺔ ﻋﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﺃﺑﻮ ﳐﺮﻣﺔ ﺍﻟﻌﺪﱐ ﻭﺯﺍ ﺩ ﻓﻘﺎ ﹶﻝ :ﻗﹶﺪ ﺻﺮ ﲔ ﹶﻓ ﹾﻠﻴﺘ ﹶﻔ ﱠﻄ ﻦ ﻟﺬﻟ
ﻕ ﺍﳌﺬﻫﺒ ﹺﺑﺎﺗﻔﺎ ﹺ
ﲔ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻷﺻﻮ ﹺﻝ ﻭﺍﻟﻔﻘ ﻪ :ﻣﻨ ﻬ ﻢ ﺍﺑ ﻦ ﺩﻗﻴ ﹺﻖ ﺍﻟﻌﻴ ﺪ ﻁ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻏ ﲑ ﻭﺍﺣ ﺪ ﻣ ﻦ ﺍﶈﻘﻘ ﺬﺍ ﺍﻟﺸﺮ ﹶ
ﺖ :ﺑ ﹾﻞ ﻧﻘﹶﻠ ﻪ ﺍﻟﺮﺍﻓﻌﻲ ﰲ ﺍﻟﻌﺰﻳ ﹺﺰ ﻋ ﹺﻦ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺴﺒﻜﻲ ،ﻭﻧﻘﻠﻪ ﺍﻷﺳﻨﻮﻱ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ﻋﻦ ﺍﻟﻌﺮﺍﻗﻲ .ﻗﻠ
ﺣﺴﲔ .ﺍﻧﺘﻬﻰ .ﻭﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﺍﶈﻘﻖ ﺍﺑ ﻦ ﺯﻳﺎ ﺩ ﺭﲪ ﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻓﺘﺎﻭﻳ ﻪ :ﺇ ﱠﻥ ﺍﻟﺬﻱ ﹶﻓﻬﹺﻤﻨﺎ ﻩ ﻣﻦ ﺃﻣﺜﹶﻠﺘﻬﹺﻢ ﺃ ﱠﻥ
ﺲ ﺗﻘﻠﻴﺪﹰﺍ ﻷﰊ ﺣﻨﻴﻔ ﹶﺔ ﺡ ﺇﳕﺎ ﳝﺘﻨ ﻊ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﻗﻀﻴ ﺔ ﻭﺍﺣﺪ ﺓ .ﹶﻓ ﻤ ﻦ ﺃﹶﻣﺜﹶﻠﺘﻬﹺﻢ .ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﹶﻟ ﻤ ﺐ ﺍﻟﻘﺎﺩ
ﺍﻟﺘﺮﻛﻴ
ﻚ ﺇﺫﺍ ﺗﻮﺿﺄ ﻚ .ﻭ ﹶﻛ ﹶﺬﻟ ﲔ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﹶﺫﻟ ﻕ ﺍﻹِﻣﺎ ﻣ ﹺ
ﺼ ﺪ ﺗﻘﻠﻴﺪﹰﺍ ﻟﻠﺸﺎﻓﻌﻲ ﱠﰒ ﺻﻠﱠﻰ ﹶﻓﺼﻼﺗ ﻪ ﺑﺎﻃﻠ ﹰﺔ ﻹﺗﻔﺎ ﹺ ﻭﺍﹶﻗﺘ
ﲔﻕ ﺍﻹﻣﺎﻣ ﹺ ﻚ ﺗﻘﻠﻴﺪﹰﺍ ﻟﻠﺸﺎﻓﻌﻲ ﱠﰒ ﺻﻠﱠﻰ ﻓﺼﻼﺗ ﻪ ﺑﺎ ﻃﻠﹶﺔ ﻹﺗﻔﺎ ﹺ ﻚ ﻭﱂ ﻳﺪﻟ ﺲ ﺑﻼ ﺷﻬﻮ ﺓ ﺗﻘﻠﻴﺪﹰﺍ ﻟﻺِﻣﺎ ﹺﻡ ﻣﺎﻟ ﻭ ﻣ
ﺡﰲ ﻚ ﻏﲑ ﻗﺎﺩ ﹴ ﺐ ﻣ ﻦ ﻗﻀﻴﺘﲔﹺ ،ﻓﺎﻟﺬﻱ ﻳﻈﻬ ﺮ ﺃ ﱠﻥ ﺫﻟ ﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﺘﺮﻛﻴ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﻃﻬﺎﺭﺗ ﻪ ﲞﻼ
ﺾ ﺭﺃ ﺳ ﻪ ﹸﺛ ﻢ ﺻﻠﱠﻰ ﺇﱃ ﺍﳉﻬ ﺔ ﺗﻘﻠﻴﺪﹰﺍ ﻷﰊ ﺣﻨﻴﻔﺔ ﻓﺎﻟﺬﻱ ﻳﻈﻬ ﺮ ﺻﺤ ﹸﺔ ﺴ ﺢ ﺑﻌ ﺍﻟﺘﻘﻠﻴﺪ ،ﻛﻤﺎ ﺇﺫﺍ ﺗﻮﺿﹶﺄ ﻭ ﻣ
ﻑ ﻓﻴﻬﺎ ﲝﺎﻟﻪ ،ﻻ ﻳﻘﺎ ﹸﻝ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﲔ ﱂ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﻃﻬﺎﺭﺗﻪ ،ﻓﹺﺈ ﱠﻥ ﺍﳋﻼ ﺻﻼﺗ ﻪ ﻷ ﱠﻥ ﺍﻹِﻣﺎﻣ ﹺ
ﺡ ﰲ ﺍﻟﺘﻘﻠﻴ ﺪ ﺐ ﰲ ﻗﻀﻴﺘﲔ .ﻭﺍﻟﺬﻱ ﻓﻬﻤﻨﺎ ﻩ ﺃﻧ ﻪ ﻏ ﲑ ﻗﺎﺩ ﹴ ﺻﻼﺗ ﻪ ﻷﻧﺎ ﻧﻘﻮ ﹸﻝ ﻫﺬﺍ ﺍﻹﺗﻔﺎﻕ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﺘﺮﻛﻴ ﹺ
ﻕ ﺃﻭ ﺍﻟﺘﺴﻤﻴ ﹶﺔ ﺍﻟﺬﻱ ﻭﻣﺜﹸﻠﻪ ﻣﺎ ﺇﺫﺍ ﹶﻗﱠﻠ ﺪ ﺍﻹِﻣﺎ ﻡ ﺃﲪ ﺪ ﰲ ﺃ ﱠﻥ ﺍﻟﻌﻮﺭ ﹶﺓ ﺍﻟﺴﻮﺃﺗﺎﻥ ﻭﻛﺄ ﱠﻥ ﺗ ﺮ ﻙ ﺍﳌﻀﻤﻀ ﹶﺔ ﻭﺍﻹﺳﺘﻨﺸﺎ
ﺏ ﺫﻟﻚ ،ﻓﺎﻟﺬﻱ ﻳﻈﻬ ﺮ ﺻﺤ ﹶﺔ ﺻﻼﺗ ﻪ ﺇﺫﺍ ﻗﻠ ﺪ ﻩ ﰲ ﻗﺪ ﹺﺭ ﺍﻟ ﻌﻮﺭ ﺓ ﻷﻤﺎ ﱂ ﻳﺘﻔﻘﺎ ﻳﻘﻮ ﹸﻝ ﺍﻹِﻣﺎ ﻡ ﺃﲪ ﺪ ﺑﻮﺟﻮ ﹺ
ﻚ ﺇﹺﺗﻔﺎﹶﻗﻬﻤﺎ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﺻﻼﺗ ﻪ ﻓﺈﹺﻧ ﻪ ﺡ ﰲ ﺫﻟ ﻋﻠﻰ ﺑﻄﻼ ﻥ ﻃﻬﺎﺭﺗ ﻪ ﺍﻟﱵ ﻫﻲ ﻗﻀﻴ ﺔ ﻭﺍﺣﺪﺓ ،ﻭﻻ ﻳﻘﺪ
ﺖ ﰲ ﻓﺘﺎﻭﻱ ﺍﻟﺒﻠﻘﻴﲏ ﻣﺎ ﺡ ﰲ ﺍﻟﺘﻘﻠﻴ ﺪ ﻛﻤﺎ ﻳﻔﻬ ﻤ ﻪ ﲤﺜﻴﹸﻠ ﻬ ﻢ .ﻭﻗﺪ ﺭﺃﻳ ﲔ ﻭ ﻫ ﻮ ﻏ ﲑ ﻗﺎﺩ ﹴﺐ ﻣ ﻦ ﻗﻀﻴﺘ ﹺ ﺗﺮﻛﻴ
ﺡ .ﺍﻧﺘﻬﻰ .ﻣﻠﺨﺼﹰﺎ. ﲔ ﻏﲑ ﻗﺎﺩ ﹴ ﲔ ﺍﻟﻘﻀﻴﺘ ﹺ ﺐﺑ
ﻳﻘﺘﻀﻲ ﺃ ﱠﻥ ﺍﻟﺘﺮﻛﻴ
ﲔ ﻓﹺﺈ ﻥ ﺍﻋﺘ ﹶﻘ ﺪ ﺃﹶﺣ ﺪﻫﻤﺎ ﺃﻋﻠﻢ ]ﺗﺘﻤﺔ[ :ﻳﻠﺰ ﻡ ﻣﺤﺘﺎﺟﹰﺎ ﺇﺳﺘﻔﺘﺎ ُﺀ ﻋﺎ ﹴﱂ ﻋﺪ ﹴﻝ ﻋﺮﻑ ﺃﻫﻠﻴﺘ ﻪ ﰒ ﺇﻥ ﻭ ﺟ ﺪ ﻣﻔﺘﻴ ﹺ
ﲔ ﺃ ﹾﻥ ﲔ ﺃﻭ ﻗﻮﻟ ﹺ ﺕ ﻭﺟﻬ ﹺ ﺖ ﻭﻋﺎﻣ ﹴﻞ ﻋﻠﻰ ﻣﺬﻫﹺﺒﻨﺎ ﰲ ﻣﺴﺄﻟ ﺔ ﺫﺍ ﺲ ﹸﳌ ﹾﻔ
ﺗﻌﻴ ﻦ ﺗﻘﺪ ﳝ ﻪ .ﻗﺎﻝ ﰲ ﺍﻟﺮﻭﺿ ﺔ :ﻟﻴ
ﺤﻬﹺﻤﺎ ﺑﻨﺤ ﹺﻮ ﺗﺄﺧ ﹺﺮ ﻩ ﻭﺇ ﹾﻥ ﻛﺎﻧﺎ ﻟﻮﺍﺣ ﺪ. ﺚ ﻋﻦ ﺃﹶﺭﺟ ﻳﻌﺘﻤ ﺪ ﺃ ﺣ ﺪﻫﻤﺎ ﺑﻼ ﻧﻈ ﹴﺮ ﻓﻴ ﻪ ﻓﻼ ﺧﻼﻑ ،ﺑﻞ ﻳﺒﺤ ﹸ
ﻼ ﻟﻘﻀﺎ ٍﺀ( ﺃﻱ ﻣﻦ ﻟﻪ ﻼ ﺃﻫ ﹰ ﺡ )ﺭﺟ ﹰ ﲔ( ﻭﻟﹶﻮ ﻣ ﻦ ﻏ ﹺﲑ ﺧﺼﻮ ﻣ ﺔ ﻛﻤﺎ ﰲ ﺍﻟﻨﻜﺎ ﹺ ﺍﻧﺘﻬﻰ ) .ﻭﻳﺠﻮ ﺯ ﲢﻜﻴ ﻢ ﺍﺛﻨ ﹺ
ﺽ ﺃﻫ ﹴﻞ ﻚ ﺍﻟﻮﺍﻗﻌ ﺔ ﻓﻘﻂ .ﺧﻼﻓﹰﺎ ﳉﻤ ﹴﻊ ﻣﺘﺄﺧﺮﻳ ﻦ ﻭﻟﻮ ﻣ ﻊ ﻭﺟﻮ ﺩ ﻗﺎ ﹴ ﺹ ﺗﻠ ﺃﹶﻫﻠﻴ ﹶﺔ ﺍﻟﻘﻀﺎ ِﺀ ﺍﳌﻄﻠﻘ ﺔ ﻻ ﰲ ﺧﺼﻮ ﹺ
ﺿ ﺔ .ﺃﻣﺎ ﹶﻏ ﲑ ﺍﻷﻫ ﹺﻞ ﻓﻼ ﳚﻮ ﺯ ﲢﻜﻴ ﻤ ﻪ ﺃﻱ ﻣ ﻊ ﻭﺟﻮ ﺩ ﺍﻷﻫ ﹺﻞ ﻭﺇﻻ ﺟﺎﺯ ،ﻭﻟﻮ ﰲ ﺍﻟﻨﻜﺎﺡﹺ ،ﻭﺇ ﹾﻥ ﺧﻼﻓﹰﺎ ﻟﻠﺮﻭ
ﺨ ﻪ ﺯﻛﺮﻳﺎ .ﻟﻜﻦ ﺍﻟﺬﻱ ﺃﻓﺘﺎ ﻩ ﺃﻥ ﺍﶈ ﱢﻜ ﻢ ﺝ ﺗﺒﻌﹰﺎ ﻟﺸﻴ ﺨﻨﺎ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎ ﹺ ﻛﺎ ﹶﻥ ﹶﺛ ﻢ ﳎﺘﻬﺪ ،ﻛﻤﺎ ﺟﺰ ﻡ ﺑ ﻪ ﺷﻴ
ﺝ ﺇﻻ ﻣ ﻊ ﹶﻓ ﹾﻘ ﺪ ﺍﻟﻘﺎﺿﻲ ﻭﻟﹶﻮ ﹶﻏ ﲑ ﺃ ﻫ ﹴﻞ .ﻭﻻ ﳚﻮ ﺯ ﲢﻜﻴ ﻢ ﹶﻏ ﲑ ﺍﻟ ﻌ ﺪ ﹺﻝ ﻣﻄﻠﻘﹰﺎ ﻭﻻ ﻳﻔﻴ ﺪ ﺣ ﹾﻜ ﻢ ﺍﻟﻌﺪ ﹶﻝ ﻻ ﻳﺰ ﻭ
ﺕ ﺍﻟﺒﻜ ﹺﺮ ﲔ ﻣﻌﹰﺎ ﰲ ﺍﻟﻨﻜﺎﺡﹺ ،ﻧﻌﻢ :ﻳﻜﻔﻲ ﺳﻜﻮ ﺍﶈﻜﱢﻢ ﺇﻻ ﺑﺮﺿﺎﻫﻤﺎ ﹺﺑ ﻪ ﻟﻔﻈﹰﺎ ﻻ ﺳﻜﻮﺗﹰﺎ ﻓﻴﻌﺘ ﱪ ﺭﹺﺿﺎ ﺍﻟﺰﻭﺟ
ﺽﱄ ﻭﻟﻮ ﺇﱃ ﻣﺴﺎﻓ ﺔ ﺍﻟﻘﺼ ﹺﺮ ﹺﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺛﹶﻢ ﻗﺎ ﹴ ﺖ ﰲ ﺍﻟﺘﺤﻜﻴ ﹺﻢ ﻭﻻ ﳚﻮ ﺯ ﺍﻟﺘﺤﻜﻴ ﻢ ﻣ ﻊ ﻏﹶﻴﺒ ﺔ ﺍﻟﻮ ﱢ ﺇﺫﺍ ﺍﺳﺘﺆ ﺫﻧ
ﻑ ﺍﶈ ﱢﻜ ﹺﻢ :ﻭﳚﻮ ﺯ ﹶﻟ ﻪ ﺃﻥ ﻳﺤ ﹸﻜ ﻢ ﺑﻌﻠ ﻤ ﻪ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ.
ﺐ ﲞﻼ
ﺏ ﻋﻦ ﺍﻟﻐﺎﺋ ﹺ
ﺧﻼﻓﹰﺎ ﻻﺑ ﹺﻦ ﺍﻟﻌﻤﺎ ﺩ ﻷﻧ ﻪ ﻳﻨﻮ
216
ﻍ ﺧ ﹺﱪ ﺍﻟﻌﺰ ﹺﻝ ﹶﻟ ﻪ ﻭﻟﻮ ﻣ ﻦ ﻋﺪ ﹴﻝ )ﻭ( ﻳﻨﻌﺰ ﹸﻝ )ﻧﺎﺋﺒ ﻪ( ﰲ ﻋﺎ ﹴﻡ ﺃﻭ
)ﻭﻳﻨﻌﺰ ﹸﻝ ﺍﻟﻘﺎﺿﻲ( ﺃﻱ ﻳﺤ ﹶﻜ ﻢ ﺑﺎﻧﻌﺰﺍﻟ ﻪ ﺑﺒﻠﻮ ﹺ
ﺴ ﻪ ﺃﻭ ﺃﻃﹶﻠ ﻖ
ﻒ ﻋﻦ ﻧﻔ ِ ﺧﺎﺹﹴ ﺑﺄﻥ ﻳﺒﹸﻠ ﻐ ﻪ ﺧ ﱪ ﻋﺰ ﹺﻝ ﻣﺴﺘﺨﻠ ﻔ ﻪ ﻟ ﻪ ﺃﻭ ﺍﻹِﻣﺎ ﻡ ﳌﺴﺘﺨﻠ ﻔ ﻪ ﺇﻥ ﺃﺫﻥ ﻟﻪ ﺃﻥ ﻳﺴﺘﺨﻠ
ﺹ ﺑﺄﻥ ﻗﺎﻝ ﻟﻠﻘﺎﺿﻲ ﺇﹺﺳﺘﺨﻠﻒ ﻋﲏ ﻓﻼ ﻳﻨﻌﺰ ﹸﻝ ﺐ ﻧﺎﺋﺒﹰﺎ )ﻋﻦ ﺇﻣﺎ ﹴﻡ( ﰲ ﻋﺎ ﹴﻡ ﺃﻭ ﺧﺎ ﹴ )ﻻ( ﺣﺎ ﹶﻝ ﻛﻮ ﹶﻥ ﺍﻟﻨﺎﺋ ﹺ
ﻚﺑﺬﻟﻚ ﻭﺇﳕﺎ ﺍﻧﻌﺰ ﹶﻝ ﺍﻟﻘﺎﺿﻲ ﻭﻧﺎﺋﺒ ﻪ )ﲞ ﹺﱪ ﻩ( ﺃﻱ ﺑﺒﻠﻮﻍ ﺧ ﹺﱪ ﺍﻟﻌﺰ ﹺﻝ ﺍﳌﻔﻬﻮ ﹺﻡ ﻣ ﻦ ﻳﻨﻌﺰ ﹸﻝ ﻻ ﻗﹶﺒ ﹶﻞ ﺑﻠﻮ ﻏ ﻪ ﺫﻟ
ﻍﲔ ﺍﻟﻌﺰ ﹺﻝ ﻭﻟﻮ ﻗﺒ ﹶﻞ ﺑﻠﻮ ﹺ ﻑ ﺍﻟﻮﻛﻴ ﹺﻞ ﻓﺈﹺﻧ ﻪ ﻳﻨﻌﺰ ﹸﻝ ﻣﻦ ﺣ ﹺ ﺾ ﺃﻗﻀﻴﺘ ﻪ ﻟﻮ ﺍﻧﻌﺰﻝﹶ ،ﲞﻼ ﻟﻌﻈ ﹺﻢ ﺍﻟﻀﺮ ﹺﺭ ﰲ ﻧﻘ ﹺ
ﺧ ﹺﱪ ﻩ .ﻭ ﻣ ﻦ ﻋﻠ ﻢ ﻋﺰﹶﻟ ﻪ ﱂ ﻳﻨ ﹶﻔ ﹾﺬ ﺣﻜ ﻤ ﻪ ﹶﻟ ﻪ ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﲝﻜ ﻤ ﻪ ﻓﻴﻤﺎ ﳚﻮ ﺯ ﺍﻟﺘﺤﻜﻴ ﻢ ﻓﻴ ﻪ )ﻭ( ﻳﻨﻌﺰ ﹸﻝ ﺃﻳﻀﹰﺎ
ﺴ ﻪ( ﻛﺎﻟﻮﻛﻴ ﹺﻞ )ﻭﺟﻨﻮ ﻥ( ﻭﺇﻏﻤﺎ ٍﺀ ﻭﺇﻥ ﻗ ﱠﻞ ﺯﻣﻨﻬﻤﺎ )ﻭﻓﺴ ﹴﻖ( ﺃﻱ ﻳﻨﻌﺰ ﹸﻝ ﻛ ﹲﻞ ﻣﻨﻬﻤﺎ ﺑﺄﺣ ﺪ ﺃﻣﻮﺭ )ﻋﺰ ﹺﻝ ﻧﻔ ِ
ﺖ ﻫﺬ ﻩ ﺍﻷﺣﻮﺍ ﹸﻝ ﱂ ﺑﻔﺴ ﹴﻖ ﻣ ﻦ ﹶﻟ ﻢ ﻳﻌﻠﹾﻢ ﻣﻮﻟﻴ ﻪ ﺑﻔﺴ ﻘ ﻪ ﺍﻷﺻﻠﻲ ﺃﻭ ﺍﻟﺰﺍﺋ ﺪ ﻋﻠﻰ ﻣﺎ ﻛﺎ ﹶﻥ ﺣﺎ ﹶﻝ ﺗﻮﻟﻴﺘ ﻪ ﻭﺇﺫﺍ ﺯﺍﻟ
ﲔ ﺑﻈﻬﻮ ﹺﺭ ﺧﻠ ﹴﻞ ﻻ ﻳﻘﺘﻀﻲ ﺽ ﱂ ﻳﺘﻌ ﺗﻌ ﺪ ﻭﻻﻳﺘﻪ ﺇﻻ ﺑﺘﻮﻟﻴ ﺔ ﺟﺪﻳﺪ ﺓ ﰲ ﺍﻷﺻ ﺢ .ﻭﳚﻮ ﺯ ﻟﻺﻣﺎ ﹺﻡ ﻋﺰ ﹸﻝ ﻗﺎ ﹴ
ﲔ ﻓﺘﻨ ﺔ ﺳﻮﺍ َﺀ ﺃﻋﺰﹶﻟ ﻪ ﲟﺜﻠ ﻪ ﺃﻭ ﺑﺪﻭﹺﻧ ﻪ ﻭﺇ ﹾﻥ ﱂ
ﺇﻧﻌﺰﺍﹶﻟ ﻪ ﻛﻜﺜ ﺮ ﺓ ﺍﻟﺸﻜﺎﻭﻱ ﻓﻴ ﻪ ﻭﺑﺄﻓﻀ ﹺﻞ ﻣﻨ ﻪ ﻭﲟﺼﻠﺤ ﺔ ﻛﺘﺴﻜ ﹺ
ﲔ ﺑﺄﻥ ﱂ ﻳﻜﻦ ﹶﺛ ﻢ ﻣ ﻦ ﻳﺼﻠﹸﺢ ﺚ ﻭﻟﻜ ﻦ ﻳﻨﻔ ﹸﺬ ﺍﻟﻌﺰ ﹸﻝ .ﺃﻣﺎ ﺇﺫﺍ ﺗﻌ ﻚ ﱂ ﳚ ﺰ ﻋﺰﻟﹶﻪ ﻷﻧ ﻪ ﻋﺒ ﹲﻳ ﹸﻜﻦ ﺷﻲ ٌﺀ ﻣ ﻦ ﺫﻟ
ﺴ ﻪ ﺣﻴﻨﺌ ﺬ ﲞﻼﻓ ﻪ ﰲ ﻏ ﹺﲑ ﻫﺬ ﻩ ﺍﳊﺎﻟ ﺔ ﻓﻴﻨﻔ ﹸﺬ ﻋﺰﻟﻪ ﺤ ﺮ ﻡ ﻋﻠﻰ ﻣﻮﻟﻴ ﻪ ﻋﺰﻟﹸﻪ ﻭﻻ ﻳﻨﻔﺬﹸ ،ﻭﻛﺬﺍ ﻋ ﺰﹶﻟ ﻪ ﻟﻨﻔ ِ ﻏﲑﹺﻩ ﻓﻴ
ﺕ ﺇﻣﺎ ﹴﻡ( ﺃﻋﻈ ﹴﻢ ﻭﻻ ﺑﺎﻧﻌﺰﺍﻟ ﻪ ﻟﻌﻈ ﹺﻢ ﺷﺪ ﺓ ﺍﻟﻀﺮ ﹺﺭ ﺑﺘﻌﻄﻴ ﹺﻞ ﺽ ﲟﻮ ﺴ ﻪ ﻭﺇ ﹾﻥ ﹶﻟ ﻢ ﻳﻌﻠ ﻢ ﻣﻮﻟﱢﻴ ﻪ )ﻭﻻ ﻳﻨﻌﺰ ﹸﻝ ﻗﺎ ﹴ
ﻟﻨﻔ ِ
ﺝ ﺑﺎﻹﻣﺎ ﹺﻡ ﺍﻟﻘﺎﺿﻲ ﻓﻴﻨﻌﺰ ﹸﻝ ﻧﻮﺍﺑ ﻪ ﲟﻮﺗ ﻪ )ﻭﻻ ﻳﻘﺒ ﹸﻞ ﻗﻮﻝ ﻣﺘﻮ ﹼﻝ ﰲ ﻏ ﹺﲑ ﳏ ﹺﻞ ﻭﻻﻳﺘ ﻪ( ﻭ ﻫ ﻮ ﺙ ﻭﺧﺮ ﺍﳊﻮﺍﺩ
ﻚ ﺇﻧﺸﺎ َﺀ ﺍﳊﻜ ﹺﻢ ﺣﻴﻨﺌ ﺬ ﻓﻼ ﻳﻨﻔ ﹸﺬ ﺇﻗﺮﺍ ﺭ ﻩ ﹺﺑ ﻪ ﻭﺃ ﺧ ﹶﺬ ﺍﻟﺰﺭﻛﺸﻲ ﻣ ﻦ ﺖ ﺑ ﹶﻜﺬﹶﺍ( ﻷﻧ ﻪ ﻻ ﳝﻠ
ﺝ ﻋﻤﻠ ﻪ ) ﺣﻜﹶﻤ ﺧﺎﺭ
ﻇﹶﺎﻫ ﹺﺮ ﻛﻼ ﻣ ﹺﻬ ﻢ ﺃﻧﻪ ﺇﺫﺍ ﻭﻟﱢﻲ ﺑﹺﺒﻠ ﺪ ﱂ ﻳﺘﻨﺎﻭ ﹾﻝ ﻣﺰﺍﺭﻋﻬﺎ ﻭﺑﺴﺎﺗﻴﻨﻬﺎ ﻓﻠﻮ ﺯﻭﺝ ﻭ ﻫ ﻮ ﺑﺄﺣﺪﳘﺎ ﻣ ﻦ ﻫﻲ ﺑﺎﻟﺒ ﹾﻠ ﺪ ﺃﻭ
ﺼﺢ ،ﻗﻴﻞﹶ ،ﻭﻓﻴ ﻪ ﻧﻈ ﺮ ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﻭﺍﻟﻨﻈ ﺮ ﻭﺍﺿ ﺢ ﺑ ﹺﻞ ﺍﻟﺬﻱ ﻳﺘﺠ ﻪ ﺃﻧ ﻪ ﺇﻥ ﻋﻠﻤﺖ ﻋﺎﺩ ﹲﺓ ﺑﺘﺒﻌﻴ ﺔ ﺃﻭ ﻋﻜﺴﻪ ﱂ ﻳ
ﺝ ﺃﹶﻧ ﻪ ﰲ ﻏ ﹺﲑ ﳏ ﱢﻞ ﻭﻻﻳﺘ ﻪ ﺺ ﹶﻟ ﻪ ﻋﻠﻴ ﻪ ﻭﺃﻓ ﻬ ﻢ ﻗﻮ ﹸﻝ ﺍﳌﻨﻬﺎ ﹺ
ﻋﺪﻣﻬﺎ ﻓﺬﻟﹶﻚ ﻭﺇﻻ ﺍﲡ ﻪ ﻣﺎ ﺫﻛ ﺮ ﻩ ﺍﻗﺘﺼﺎﺭﹰﺍ ﻋﻠﻰ ﻣﺎ ﻧ
ﻒ ﻧﻈﺮ ﻩ ﻟﻠﻘﺎﺿﻲ ﻭﺑﻴ ﹺﻊ ﻣﺎ ﹺﻝ ﻳﺘﻴ ﹴﻢ ﻑ ﺍﺳﺘﺒﺎ ﺣ ﻪ ﺑﺎﻟﻮﻻﻳ ﹶﺔ ﻛﺈﹺﳚﺎ ﹺﺭ ﻭﻗ ﻛﻤﻌﺰﻭ ﹴﻝ ﺃﻥ ﻻ ﻳﻨﻔ ﹶﺬ ﻣﻨ ﻪ ﻓﻴ ﻪ ﺗﺼﺮ
ﻭﺗﻘﺮﻳ ﹴﺮ ﰲ ﻭﻇﻴﻔ ﺔ.
ﺲ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻭﻫﻮ ﻇﺎﻫ ﺮ )ﻙ( ﻣﺎ ﻻ ﻳﻘﺒ ﹸﻞ ﻗﻮ ﹸﻝ )ﻣﻌﺰﻭ ﹴﻝ( ﺑﻌ ﺪ ﺍﻧﻌﺰﺍﻟ ﻪ ﻭﳏﻜﻢ ﺑﻌﺪ ﻣﻔﺎﺭﹶﻗ ﺔ ﻣﺠﻠ
ﻚ ﺇﻧﺸﺎ َﺀ ﺍﳊﻜ ﹺﻢ ﺣﻴﻨﺌ ﺬ ﻓﻼ ﻳﻘﺒ ﹸﻞ ﺇﻗﺮﺍ ﺭ ﻩ ﺑ ﻪ ﻭﻻ ﻳﻘﺒ ﹸﻞ ﺃﻳﻀﹰﺎ ﺷﻬﺎﺩ ﹸﺓ ﻛ ﹴﻞ ﺖ ﺑﻜﺬﺍ ﻷﻧ ﻪ ﻻ ﳝﻠ ﺣﻜ ﻤ ﻪ ﺣﻜﻤ
ﺴ ﻪ ﺇﻻ ﺇﻥ ﺷﻬ ﺪ ﲝﻜﻢ ﺣﺎﻛ ﹴﻢ ﻭﻻ ﻳﻌﻠ ﻢ ﺍﻟﻘﺎﺿﻲ ﺃﻧﻪ ﺣ ﹾﻜ ﻤ ﻪ ﻓﺘﻘﺒ ﹸﻞ ﻣﻨﻬﻤﺎ ﲝﻜ ﻤ ﻪ ﻷﻧ ﻪ ﻳﺸﻬ ﺪ ﺑﻔﻌ ﹺﻞ ﻧﻔ ِ
ﺡ ﺑ ﻪ ﻭﻳﻘﺒ ﹸﻞ ﻗﻮﻟﹸﻪ
ﺷﻬﺎﺩﺗ ﻪ ﺇﻥ ﱂ ﻳﻜﹸﻦ ﻓﺎﺳﻘﺎﹰ ،ﻓﹺﺈ ﹾﻥ ﻋﻠ ﻢ ﺍﻟﻘﺎﺿﻲ ﺃﻧﻪ ﺣﻜﻤ ﻪ ﱂ ﺗﻘﺒ ﹾﻞ ﺷﻬﺎﺩﺗ ﻪ ﻛﻤﺎ ﻟﻮ ﺻﺮ
ﺖ ﺑﻜﺬﺍ ،ﻭﺇﻥ ﻗﺎ ﹶﻝ ﺑﻌﻠﻤﻲ ﻟﻘﺪﺭﺗ ﻪ ﻋﻠﻰ ﺍﻹِﻧﺸﺎ ِﺀ ﺣﻴﻨﺌ ﺬ ﺣﱴ ﻟﻮ ﻗﺎ ﹶﻝ ﻋﻠﻰ ﲟﺤ ﹼﻞ ﺣﻜ ﻤ ﻪ ﻗﺒ ﹶﻞ ﻋﺰﻟ ﻪ ﺣﻜﻤ
ﺐﺕ ﻃﻮﺍﻟ ﻖ ﻣ ﻦ ﺃﺯﻭﺍ ﹺﺟ ﹺﻬ ﻦ ﹸﻗﹺﺒ ﹶﻞ ﺇﻥ ﻛﺎ ﹶﻥ ﳎﺘﻬﺪﹰﺍ ﻭﻟﻮ ﰲ ﻣﺬﻫ ﹺ ﺳﺒﻴ ﹺﻞ ﺍﳊﻜ ﹺﻢ ﻧﺴﺎ ُﺀ ﻫﺬ ﻩ ﺍﻟﻘﺮﻳ ﺔ :ﺃﻱ ﺍﶈﺼﻮﺭﺍ
ﲔ( ﻭﺟﻮﺑﹰﺎ ﰲ
ﲔ ﺍﳋﺼﻤ ﹺ
ﱀ ﻟﻠﻘﻀﺎ ِﺀ )ﻭﻟﻴﺴ ﻮ ﺍﻟﻘﺎﺿﻲ ﺑ
ﺽ ﻗﺒﹶﻠ ﻪ ﺻﺎ ﹴ
ﺽ ﺃﻥ ﻳﺘﺒ ﻊ ﺣ ﹾﻜ ﻢ ﻗﺎ ﹴ
ﺇﻣﺎ ﻣ ﻪ ﻭﻻ ﳚﻮ ﺯ ﻟﻘﺎ ﹴ
217
ﻉ ﻟﻠﻜﻼ ﹺﻡ ﻭﻃﻼﻗ ﹸﺔ ﺍﻟﻮﺟ ﻪ ﻭﺍﻟﻘﻴﺎ ﻡ ﺏ ﺳﻼ ﻣﻬﹺﻤﺎ ﻭﺍﻟﻨﻈ ﺮ ﺇﹺﻟﻴﻬﹺﻤﺎ ﻭﺍﻹِﺳﺘﻤﺎ
ﺇﻛﺮﺍ ﻣﻬﹺﻤﺎ ﻭﺇ ﹾﻥ ﺍﺧﺘﻠﻔﺎ ﺷﺮﻓﹰﺎ ﻭﺟﻮﺍ
ﺺ ﺃﺣﺪﳘﺎ ﺑﺸﻲ ٍﺀ ﳑﺎ ﺫﹸﻛﺮ .ﻭﻟﻮ ﺳﻠ ﻢ ﺃﺣﺪﳘﺎ ﺍﻧﺘﻈ ﺮ ﺍﻵﺧ ﺮ ﻭﻳﻐﺘﻔ ﺮ ﻃﻮ ﹸﻝ ﺍﻟﻔﺼ ﹺﻞ ﻟﻠﻀﺮﻭﺭ ﺓ ﺃﻭ ﻗﺎ ﹶﻝ ﻓﻼ ﳜ
ﲔ ﻳﺪﻳ ﻪ.
ﺴﻬﻤﺎ ﺑ ﻑ ﺑﻌﻠ ﹴﻢ ﺃﻭ ﺣﺮﻳ ﺔ ﻭﺍﻷﻭﱃ ﺃﻥ ﳚﻠ ﺡ ﻣ ﻌ ﻪ ﻭﺇ ﹾﻥ ﺷﺮ
ﹶﻟ ﻪ ﺳﻠﻢ ﻟﻴﺠﻴﺒﻬﻤﺎ ﻣﻌﹰﺎ ﻭﻻ ﳝﺰ
ﺱ ﻓﻴﻘﺪﻣﺎ ﻥ ﻭﺟﻮﺑﹰﺎ ﺑﺴﺒﻖﹴ، ﺖ ﻭﻣﺪ ﺭ ﹴ]ﻓﺮﻉ[ :ﻟﻮ ﺍﺯﺩﺣﻢ ﻣﺪﻋﻮ ﹶﻥ ﹸﻗ ﺪ ﻡ ﺍﻷﺳﺒ ﻖ ﻓﺎﻷﺳﺒ ﻖ ﻭﺟﻮﺑﹰﺎ ﻛﻤﻔ
ﺖ ﻳﻘﺪ ﻡﲔ ﻣ ﻊ ﺿﻴ ﹺﻖ ﺍﻟﻮﻗ ﺽ ﺍﻟﻌ ﹺ ﺐ ﻓﺮ ﻉ ﻭﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ،ﻭﻇﺎﻫﺮ ﺃﻥ ﻃﺎﻟ ﻓﺈﹺﻥ ﺍﺳﺘﻮﻭﺍ ﺃﻭ ﺟ ﹺﻬ ﹶﻞ ﺳﺎﺑ ﻖ ﹸﺃ ﹾﻗ ﹺﺮ
ﺴ ﻪ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﻓﻴ ﻪ ﻓﺴﻴﺤﹰﺎ ﺑﺎﺭﺯﹰﺍ ﻭﻳﻜﺮ ﻩ ﺃﻥ ﻳﺘﺨ ﹶﺬ ﺍﳌﺴﺠ ﺪ ﳎﻠﺴﹰﺎ ﻟﻠﺤﻜ ﹺﻢ ﺐ ﻛﻮ ﹶﻥ ﳎﻠ ِ ﻛﺎﳌﺴﺎﻓ ﹺﺮ .ﻭﻳﺴﺘﺤ
ﺕ .ﻧﻌﻢ ﺇﻥ ﺍﺗﻔ ﻖ ﻋﻨﺪ ﺟﻠﻮ ﺳ ﻪ ﻓﻴ ﻪ ﻗﻀﻴ ﹲﺔ ﺃﻭ ﻗﻀﻴﺘﺎ ﹶﻥ ﻓﻼ ﺑﺄﺱ ﻉ ﺍﻷﺻﻮﺍ ﻂ ﻭﺍﺭﺗﻔﺎ ﹺ ﺻﻮﻧﹰﺎ ﻟ ﻪ ﻋ ﹺﻦ ﺍﻟﻠﻐ
ﻱ ﺍﻟﻘﺎﺿﻲ )ﻫﺪﻳ ﹶﺔ ﻣﻦ ﻻ ﻋﺎﺩ ﹶﺓ ﹶﻟ ﻪ ﹺﺑﻬﺎ ﻗﺒ ﹶﻞ ﻭﻻﻳ ﺔ( ﺃﻭ ﻛﺎ ﹶﻥ ﻟﻪ ﻋﺎﺩ ﹲﺓ ﺎ ﻟﻜﻨ ﻪ ﺯﺍ ﺩ ﺼﻠﻬﺎ )ﻭﺣ ﺮ ﻡ ﻗﺒﻮﹶﻟ ﻪ( ﺃ ﺑﻔ
ﺲ
ﻒ )ﺇﻥ ﻛﺎ ﹶﻥ ﰲ ﳏﻠ ﻪ( ﺃﻱ ﳏ ﹺﻞ ﻭﻻﻳﺘ ﻪ )ﻭ( ﻫﺪﻳ ﹸﺔ ) ﻣ ﻦ ﹶﻟ ﻪ ﺧﺼﻮﻣ ﹲﺔ( ﻋﻨﺪﻩ ﺃﻭ ﻣ ﻦ ﺃﺣ ﰲ ﺍﻟﻘﺪ ﹺﺭ ﺃﻭ ﺍﻟﻮﺻ
ﺻ ﻢ ﻭﺇ ﻥ ﺍﻋﺘﺎﺩﻫﺎ ﻗﺒ ﹶﻞ ﻭﻻﻳﺘ ﻪ ﻷﺎ ﰲ ﺍﻷﺧﲑ ﺓ ﺗﺪﻋﻮ ﺇﱃ ﺍﳌﻴ ﹺﻞ ﺇﻟﻴ ﻪ ﻭﰲ ﺍﻷﻭﱃ ﺳﺒﺒﻬﺎ ﺍﻟﻮﻻﹶﻳ ﹸﺔ ﻣﻨ ﻪ ﺑﺄﻧﻪ ﺳﻴﺨﺎ
ﺖ ﺍﻷﺧﺒﺎ ﺭ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺑﺘﺤﺮ ﹺﱘ ﻫﺪﺍﻳﺎ ﺍﻟﻌﻤﺎﻝ )ﻭﺇﻻ( ﺑﺄ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺃﹶﻧﻪ ﻳﻬﺪﻯ ﺇﻟﻴ ﻪ ﻗﺒ ﹶﻞ ﻭﻗﺪ ﺻﺤ
ﺍﻟﻮﻻﻳ ﺔ ﻭﻟﻮ ﻣﺮ ﹰﺓ ﻓﻘﻂ ﺃﻭ ﻛﺎ ﹶﻥ ﰲ ﻏ ﹺﲑ ﳏ ﹼﻞ ﻭﻻﻳﺘ ﻪ ﺃﻭ ﱂ ﻳﺰ ﺩ ﺍﳌﻬﺪﻱ ﻋﻠﻰ ﻋﺎﺩﺗ ﻪ ﻭﻻ ﺧﺼﻮﻣﺔ ﹶﻟ ﻪ ﺣﺎﺿﺮﺓ
ﺾﺲ ﹶﻟ ﻪ ﳏﺎﻛﻤ ﹲﺔ ﻓﻔﻲ ﺟﻮﺍ ﹺﺯ ﻗﺒﻮﻟ ﻪ ﻭﺟﻬﺎﻥ :ﺭ ﺟ ﺢ ﺑﻌ ﻭﻻ ﻣﺘﺮﻗﺒﺔ ﺟﺎ ﺯ ﻗﺒﻮﹶﻟ ﻪ ﻭﻟﻮ ﺟﻬﺰﻫﺎ ﹶﻟ ﻪ ﻣﻊ ﺭﺳﻮﻟ ﻪ ﻭﻟﻴ
ﺝ ﺍﳊﺮﻣ ﹶﺔ ﻭﻋﻠ ﻢ ﳑﺎ ﻣ ﺮ ﺃﻧﻪ ﻻ ﻳﺤ ﺮ ﻡ ﻋﻠﻴﻪ ﻗﺒﻮﳍﺎ ﰲ ﻏ ﹺﲑ ﻋﻤﻠ ﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﹸﻬﺪﻱ ﻣﻦ ﺃﻫ ﹺﻞ ﻋﻤﻠ ﻪ ﺡ ﺍﳌﻨﻬﺎ ﹺ
ﺷﺮﺍ ﹺ
ﳊ ﹾﻜ ﹺﻢ ﺣﺮ ﻡ ﺍﻟﻘﺒﻮ ﹸﻝ ﺃﻳﻀﹰﺎ ﺇﻥ ﻛﺎﻥ ﻣﺠﺎﺯﺍ ﹰﺓ ﻟﹶﻪ ﻣﺎ ﹾﱂ ﻳﺴﺘﺸﻌﺮ ﺑﺄﺎ ﻣﻘﺪﻣ ﹲﺔ ﳋﺼﻮﻣ ﺔ .ﻭﻟﻮ ﺃﻫﺪﻯ ﹶﻟ ﻪ ﺑﻌ ﺪ ﺍ ﹸ
ﲔ ﲪﹸﻠ ﻪ ﻋﻠﻰ ﻣﻬ ﺪ ﻣﻌﺘﺎ ﺩ ﺃﻫﺪﻯ ﺇﻟﻴ ﻪ ﺑﻌ ﺪ ﺝ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﺘﻌ ﺡ ﺍﳌﻨﻬﺎ ﹺﺾ ﺷﺮﺍ ﹺﻭﺇﻻ ﻓﻼ .ﻛﺬﺍ ﺃﻃﻠ ﹶﻘ ﻪ ﺑﻌ
ﺖ ﺍﳌﺎ ﹺﻝ ﻭﻛﺎﳍﺪﻳ ﺔ ﻚ ﻣﺎ ﺃﺧﺬﻩ ﻓﲑﺩﻩ ﳌﺎﻟ ﻜ ﻪ ﺇﻥ ﻭ ﹺﺟ ﺪ ﻭﺇﻻ ﻓﻠﺒﻴ ﺚ ﺣﺮ ﻡ ﺍﻟﻘﺒﻮ ﹸﻝ ﺃﻭ ﺍﻷﺧ ﹸﺬ ﱂ ﳝﻠ ﳊ ﹾﻜ ﹺﻢ ﻭﺣﻴ ﹸﺍﹸ
ﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ ﻭﺟﻮ ﺯ ﹶﻟ ﻪ ﺍﻟﺴﺒﻜﻲ ﰲ ﺣﻠﺒﻴﺎﺗ ﻪ ﻗﺒﻮ ﹶﻝ ﺍﻟﺼﺪﻗ ﺔ ﳑﻦ ﻻ ﺧﺼﻮﻣ ﹶﺔ ﻟ ﻪ ﺍ ﳍﺒ ﺔ ﻭﺍﻟﻀﻴﺎﻓ ﺔ ﻭﻛﺬﺍ ﺍﻟ
ﺚ ﻏ ﲑ ﻩ ﺍﻟﻘﻄ ﻊ ﲝ ﹼﻞ ﺃﺧ ﺬ ﻩﻕ ﺃﻧ ﻪ ﺍﻟﻘﺎﺿﻲ ،ﻭﲝ ﹶ ﻑ ﺍﳌﹸﺘﺼ ﺪ ﺼ ﻪ ﰲ ﺗﻔﺴ ﹺﲑ ﻩ ﲟﺎ ﺇﺫﺍ ﱂ ﻳﻌﺮ ﻭﻻ ﻋﺎﺩ ﹶﺓ ﻭ ﺧ
ﻒ ﻋﻠﻴ ﻪ ﻣﻦ ﺃﻫ ﹺﻞ ﻋﻤﻠ ﻪ ﻭﺍﻟﺬﻱ ﻳﺘﺠ ﻪ ﺍﻟﺰﻛﺎ ﹶﺓ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻭﻳﻨﺒﻐﻲ ﺗﻘﻴﻴ ﺪ ﻩ ﲟﺎ ﹸﺫﻛﺮ .ﻭﺗﺮﺩﺩ ﺍﻟﺴﺒﻜ ﻲ ﰲ ﺍﻟﻮﻗ
ﻁﲰ ﻪ ﻭﺷﺮﻃﻨﺎ ﺍﻟﻘﺒﻮ ﹶﻝ ﻛﺎ ﹶﻥ ﻛﺎﳍﺪﻳ ﺔ ﻟ ﻪ .ﻭﻳﺼ ﺢ ﺇﺑﺮﺍﺅ ﻩ ﻋﻦ ﺩﻳﹺﻨ ﻪ .ﺇﺫ ﻻ ﻳﺸﺘﺮ ﹸ ﻓﻴﻪ ،ﻭﰲ ﺍﻟﻨﺬ ﹺﺭ ﺃﻧ ﻪ ﺇﻥ ﻋﻴﻨ ﻪ ﺑﺎ
ﺺ ﺎ ﻭﺣ ﺪ ﻩ ﻭﻗﺎ ﹶﻝ ﲨ ﻊ :ﳛﺮ ﻡ ﺃﻭ ﻣﻊ ﲨﺎﻋ ﺔ ﺁﺧﺮﻳ ﻦ ﻓﻴ ﻪ ﻗﺒﻮ ﹲﻝ .ﻭﻳﻜﺮ ﻩ ﻟﻠﻘﺎﺿﻲ ﺣﻀﻮ ﺭ ﺍﻟﻮﻟﻴﻤ ﺔ ﺍﻟﱵ ﺧ
ﺕ ﻟﻠﺠﲑﺍ ﻥ ﺃﻭ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻭ ﻫ ﻮﻑ ﻣﺎ ﺇﺫﺍ ﹾﱂ ﻳﻘﺼ ﺪ ﺎ ﺧﺼﻮﺻﹰﺎ ﻛﻤﺎ ﻟﻮ ﺍﲣﺬ ﻚ ﻗﺒ ﹶﻞ ﺍﻟﻮﻻﻳ ﺔ ﲞﻼ ﻭﱂ ﻳﻌﺘﺪ ﺫﻟ
ﺡ ﺇﻥ ﱂ ﻳﺸﺘﺮﻁﹾ، ﺐ ﺍﻟﻨﻜﺎ ﹺ
ﺏ :ﳚﻮ ﺯ ﻟﻐ ﹺﲑ ﺍﻟﻘﺎﺿﻲ ﺃﺧ ﹸﺬ ﻫﺪﻳ ﺔ ﺑﺴﺒ ﹺ ﺱ .ﻗﺎ ﹶﻝ ﰲ ﺍﻟﻌﺒﺎ ﹺ ﻣﻨﻬ ﻢ ﺃﻭ ﻟﻌﻤﻮ ﹺﻡ ﺍﻟﻨﺎ ﹺ
ﺐ .ﺍﻩ .ﻭﻓﻴﻪ ﻧﻈﺮ. ﻁ ﻭﻻ ﹶﻃﹶﻠ ﺚ ﺟﺎ ﺯ ﹶﻟ ﻪ ﺍﳊﻀﻮ ﺭ ﻭﱂ ﻳﺸﺘﺮ ﹾ ﻭﻛﺬﺍ ﺍﻟﻘﺎﺿﻲ ﺣﻴ ﹸ
ﲔ ﻟﻠﻘﻀﺎ ِﺀ ﻭﻛﺎ ﹶﻥ ﻋﻤﹸﻠ ﻪ ﳑﺎ ﺖ ﺍﳌﺎ ﹺﻝ ﻭﻻ ﰲ ﻏ ﹺﲑ ﻩ ﻭﻫ ﻮ ﻏ ﲑ ﻣﺘﻌ ﹴ ﻕ ﹶﻟ ﻪ ﰲ ﺑﻴ
]ﺗﻨﺒﻴﻪ[ :ﳚﻮ ﺯ ﳌ ﻦ ﻻ ﺭﹺﺯ
ﻕ ﻋﻠﻰ ﻣﺎ ﻗﹶﺎﹶﻟ ﻪ ﲨ ﻊ ﻭﻗﺎﻝ ﺁﺧﺮﻭ ﹶﻥ ﻳﺤ ﺮ ﻡ ﻭ ﻫ ﻮ
ﻳﻘﺎﺑ ﹸﻞ ﺑﺄﹸﺟﺮ ﺓ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻻ ﺃﺣ ﹸﻜ ﻢ ﺑﻴﻨﻜﻤﺎ ﺇﻻ ﺑﺄﺟﺮ ﺓ ﺃﻭ ﺭﺯ ﹴ
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ﻚ ﺍﳊ ﹾﻜ ﻢﺴ ﻪ ﺃﻭ ﻏ ﹺﲑ ﻩ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺫﻟ ﺾ( ﺍﻟﻘﺎﺿﻲ ﻭﺟﻮﺑﹰﺎ )ﺣﻜﻤﹰﺎ( ﻟﻨﻔ ِ ﺏ )ﻭﻧ ﹾﻘ
ﻁ ﻟﻜ ﻦ ﺍﻷﻭ ﹶﻝ ﺃﻗﺮ
ﺍﻷﺣﻮ ﹸ
ﻉ ﻟﻸﺻ ﹺﻞ )ﺃﻭ ﻕ ﺍﻟﻔﺮ ﹺﺱ ﺟﻠ ﻲ ﻭﻫﻮ ﻣﺎ ﹸﻗ ﻄ ﻊ ﻓﻴ ﻪ ﺑﺈﹺﳊﺎ ﹺﺺ ﻣﻘﻠ ﺪ ﻩ ﺃﻭ ﻗﻴﺎ ﹴ
ﺏ ﺃﻭ ﺳﻨ ﺔ ﺃﻭ ﻧ ﺺ( ﻛﺘﺎ ﹴﻑﻧ )ﲞﻼ
ﻉﻒ ﻟﻺﲨﺎ ﹺ ﺐ ﺍﻷﺭﺑﻌ ﹶﺔ ﻛﺎﳌﺨﺎﻟ ﻒ ﺍﳌﺬﺍﻫ ﻒ .ﻗﺎ ﹶﻝ ﺍﻟﺴﺒﻜ ﻲ :ﻭﻣﺎ ﺧﺎﻟ ﻁ ﺍﻟﻮﺍﻗ ﻒ ﺷﺮ ﹶ ﻉ( ﻭﻣﻨﻪ ﻣﺎ ﺧﺎﻟ ﺇﲨﺎ ﹴ
ﺡ( ﻣ ﻦ ﻣﺬﻫﹺﺒ ﻪ ﻓﻴﻈ ﹺﻬ ﺮ ﺍﻟﻘﺎﺿﻲ ﺑﻄﹸﻼ ﹶﻥ ﻣﺎ ﺧﺎﹶﻟﻒ ﻣﺎ ﹶﺫ ﹶﻛ ﺮ ﻭﺇﻥ ﱂ ﻳﺮﹶﻓ ﻊ ﺇﻟﻴ ﻪ ﺑﻨﺤ ﹺﻮ ﻧﻘﻀﺘ ﻪ ﺃﻭ
)ﺃﻭ ﲟﺮﺟﻮ ﹴ
ﺃﺑﻄﻠﺘ ﻪ.
ﻑ ﺍﻟﺮﺍﺟﺢ ﰲ ﺍﳌﺬﻫﺐ، ﻉ ﻋﻠﻰ ﺃﻧ ﻪ ﻻ ﳚﻮ ﺯ ﺍﳊﻜﻢ ،ﲞﻼ ]ﺗﻨﺒﻴﻪ[ :ﻧﻘ ﹶﻞ ﺍﻟﻌﺮﺍﻗ ﻲ ﻭﺍﺑ ﻦ ﺍﻟﺼﻼﺡ ﺍﻹﲨﺎ
ﻑ ﻣﺎ ﺃﻧﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻷ ﱠﻥ ﻚ ﻣﻦ ﺍﳊﻜ ﹺﻢ ﲞﻼ ﺿ ﻊ ﻣ ﻦ ﻓﺘﺎﻭﹺﻳ ﻪ ﻭﺃﻃﺎ ﹶﻝ ﻭﺟﻌ ﹶﻞ ﺫﻟ ﺡ ﺍﻟﺴﺒﻜ ﻲ ﺑﺬﻟﻚ ﰲ ﻣﻮﺍ ﻭﺻ ﺮ
ﺐ ﻋﻠﻴﻬﹺﻢ ﺐ ﻋﻠﻰ ﻏﲑﻫﻢ ﺗﻘﻠﻴ ﺪﻫﻢ ﻓﻴﻤﺎ ﳚ ﺐ ﻋﻠﻰ ﺍﺘﻬﺪﻳ ﻦ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺑﺎﻟﺮﺍﺟ ﹺﺢ ﻭﺃﻭﺟ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺃﻭﺟ
ﺍﻟﻌﻤ ﹸﻞ ﹺﺑ ﻪ .ﻭﻧﻘ ﹶﻞ ﺍﳉﻼ ﹸﻝ ﺍﻟﺒﻠﻘﻴﲏ ﻋ ﻦ ﻭﺍﻟ ﺪ ﻩ ﺃﻧ ﻪ ﻛﺎ ﹶﻥ ﻳﻔﱵ ﺃ ﱠﻥ ﺍﳊﺎ ﻛ ﻢ ﺇﺫﺍ ﺣ ﹶﻜ ﻢ ﺑﹺﻐ ﹺﲑ ﺍﻟﺼﺤﻴ ﹺﺢ ﻣﻦ ﻣﺬﻫﹺﺒ ﻪ
ﺾ ﺍﳌﺘﺄﺧﺮﻳ ﻦ ﲔ ﺃﻥ ﻳﻌﻀ ﺪ ﻩ ﺍﺧﺘﻴﺎ ﺭ ﻟﺒﻌ ﹺﻕﺑ ﺾ .ﻭﻗﺎ ﹶﻝ ﺍﻟﱪﻫﺎ ﹸﻥ ﺑﻦ ﻇﹶﻬﲑﺓ :ﻭﻗﻀﻴﺘ ﻪ ﻭﺍﳊﺎﻟ ﹸﺔ ﻫﺬ ﻩ ﺃﻧ ﻪ ﻻ ﻓﹶﺮ ﻧ ﹶﻘ
ﺚ.ﺃﻭ ﲝ ﹲ
ﺐ ﻟﻠﺤﻜ ﹺﻢ ﻭﺍﻟﻔﺘﻮﻯ ﻣﺎ ﺍﺗﻔ ﻖ ﻋﻠﻴ ﻪ ﺍﻟﺸﻴﺨﺎﻥﹸ ،ﻛﻤﺎ ﺟﺰ ﻡ ﺑ ﻪ ]ﺗﻨﺒﻴﻪ[ :ﺛﺎﻥ :ﺇﻋﻠ ﻢ ﺃ ﱠﻥ ﺍﳌﻌﺘﻤ ﺪ ﰲ ﺍﳌﺬﻫ ﹺ
ﻉ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻫﺬﺍ ﻣﺎ ﺃﻃﻠ ﻖ ﻋﻠﻴ ﻪ ﳏ ﻘﻘﹸﻮ ﺍﳌﺘﺄﺧﺮﻳ ﻦ ﺤ ﻪ ﺍﻷ ﹾﻛﹶﺜ ﺮ ﻓﺎﻷﻋﻠ ﻢ ﻓﺎﻷﻭﺭ ﻱ ﻓﺎﻟﺮﺍﻓﻌﻲ ﻓﻤﺎ ﺭ ﺟ ﺍﻟﻨﻮ ﹺﻭ
ﻱ :ﻣﺎ ﺯﺍ ﹶﻝ ﻣﺸﺎ ﹸﳜﻨﺎ ﻳﻮﺻﻮﻧﻨﺎ ﺑﺎﻹِﻓﺘﺎ ِﺀ ﲟﺎ ﻋﻠﻴ ﻪ ﺍﻟﺸﻴﺨﺎ ﻥ ﻭﺍﻟﺬﻱ ﺃﻭﺻﻰ ﺑﺎﻋﺘﻤﺎ ﺩ ﻩ ﻣﺸﺎ ﹸﳜﻨﺎ ،ﻭﻗﺎ ﹶﻝ ﺍﻟﺴﻤﻬﻮﺩ
ﺤ ﻪ ﺍﻟﺸﻴﺨﺎ ﹸﻥ ﺐ ﻣﺎ ﺭ ﺟ ﺐ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﻐﺎﻟ ﹺ ﺨﻨﺎ ﺍﺑ ﻦ ﺯﻳﺎﺩ :ﳚ ﺽ ﻋ ﻦ ﺃﻛﺜ ﹺﺮ ﻣﺎ ﺧﻮﻟﻔﺎ ﺑ ﻪ .ﻭﻗﺎ ﹶﻝ ﺷﻴ ﻭﺃﻥ ﻧﻌ ﹺﺮ
ﺖ ﻑ ﻋﻠ ﻤ ﻪ( ﻭﺇﻥ ﻗﺎﻣ ﻭﺇﻥ ﻧ ﻘ ﹶﻞ ﻋ ﹺﻦ ﺍﻷﻛﺜﺮﻳ ﻦ ﺧﻼﹸﻓ ﻪ )ﻭﻻ ﻳﻘﻀﻲ( ﺍﻟﻘﺎﺿﻲ ﺃﻱ ﻻ ﳚﻮ ﺯ ﻟ ﻪ ﺍﻟﻘﻀﺎ ُﺀ )ﲞﻼ
ﻚ ﻣ ﻦ ﻳﻌﻠ ﻢ ﺣﺮﻳﺘ ﻪ ﺃﻭ ﺑﻴﻨﻮﻧﺘﻬﺎ ﺃﻭ ﻋﺪ ﻡ ﻣﻠ ﻜ ﻪ ﻷﻧ ﻪ ﻗﺎﻃ ﻊ ﺡ ﺃﻭ ﻣﻠ ﻕ ﺃﻭ ﻧﻜﺎ ﹴ ﺕ ﺑﺮ ﺑ ﻪ ﺑﻴﻨ ﹲﺔ ﻛﻤﺎ ﺇﺫﺍ ﺷﻬﺪ
ﺑﺒﻄﻼ ﻥ ﺍﳊﻜ ﹺﻢ ﺑ ﻪ ﺣﻴﻨﺌ ﺬ ﻭﺍﳊﻜ ﻢ ﺑﺎﻟﺒﺎﻃ ﹺﻞ ﳏ ﺮ ﻡ )ﻭﻳﻘﻀﻲ( ﺃﻱ ﺍﻟﻘﺎﺿﻲ ﻭﻟﻮ ﻗﺎﺿﻲ ﺿﺮﻭﺭﺓ ﻋﻠﻰ ﺍﻷﻭﺟ ﻪ
)ﺑﻌﻠ ﻤ ﻪ( ﺇﻥ ﺷﺎ َﺀ :ﺃﻱ ﺑﻈﹺﻨ ﻪ ﺍﳌﺆﻛ ﺪ ﺍﻟﺬﻱ ﻳﺠ ﻮ ﺯ ﻟ ﻪ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻣﺴﺘﻨﺪﹰﺍ ﺇﻟﻴ ﻪ ﻭﺇﻥ ﺍﺳﺘﻔﺎ ﺩ ﻗﺒ ﹶﻞ ﻭﻻﻳﺘ ﻪ .ﻧﻌﻢ ﻻ
ﺏ ﺍﻟﺴﺘ ﹺﺮ ﰲ ﺃﺳﺒﺎﺎ .ﺃﻣﺎ ﺏ ﻟﻨﺪ ﹺﻳﻘﻀﻲ ﺑ ﻪ ﰲ ﺣﺪﻭ ﺩ ﺃﻭ ﺗﻌﺰﻳ ﹺﺮ ﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻛﺤ ﺪ ﺍﻟﺰﻧﺎ ﺃﻭ ﺳﺮﻗ ﺔ ﺃﻭ ﺷﺮ ﹴ
ﻑ .ﻭﺇﺫﺍ ﺣﻜﻢ ﺑﻌﻠ ﻤ ﻪ ﻻ ﺑ ﺪ ﺃﻥ ﻳﺼﺮﺡ ﲔ ﻓﻴﻘﻀﻲ ﻓﻴﻬﺎ ﺑ ﻪ ﺳﻮﺍ ٌﺀ ﺍﳌﺎ ﹸﻝ ﻭﺍﻟ ﹶﻘ ﻮ ﺩ ﻭ ﺣ ﺪ ﺍﻟﻘﺬ ﺣﺪﻭ ﺩ ﺍﻵﺩﻣﻴ
ﻚ ﺑﻌﻠﻤﻲ .ﻓﺈﹺﻥ ﺗﺮ ﻙ ﺃﺣ ﺪ ﻫﺬﻳ ﹺﻦ ﺖ ﻋﻠﻴ ﺖ ﺃﻭ ﺣﻜﻤ ﺖ ﺃﻥ ﻟ ﻪ ﻋﻠﻴﻚ ﻣﺎ ﺍﺩﻋﺎ ﻩ ﻭﻗﻀﻴ ﲟﺴﺘﻨ ﺪ ﻩ ﻓﻴﻘﻮ ﹸﻝ ﻋﻠﻤ
ﺾ( ﻣﻦ ﺃﺻﻠ ﻪ ﻭﻓﺮ ﻋ ﻪ ﺴ ﻪ ﻭﻻ )ﻟﺒﻌ ﹴﲔ ﹾﱂ ﻳﻨﻔ ﹾﺬ ﺣﻜ ﻤ ﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳌﺎﻭﺭﺩﻱ ﻭﺗﺒﻌﻮ ﻩ) .ﻭﻻ( ﻳﻘﻀﻲ ﻟﻨﻔ ِ ﺍﻟﻠﻔﻈ ﹺ
ﺽ ﺁﺧﺮ ﻭﻟﻮ ﻧﺎﺋﺒﹰﺎ ﻋﻨ ﻪ ﺩﻓﻌﹰﺎ ﻟﻠﺘﻬﻤ ﺔ )ﻭﻟﻮ ﻭﻻ ﻟﺸﺮﻳ ﻜ ﻪ ﰲ ﺍﳌﺸﺘﺮ ﻙ ﻭﻳﻘﻀﻲ ﻟﻜ ﹴﻞ ﻣﻨﻬﻢ ﻏ ﲑﻩ ﻣﻦ ﺇﻣﺎ ﹴﻡ ﻭﻗﺎ ﹴ
ﺽ ﻭﻛﺬﺍ ﺷﺎﻫ ﺪ )ﻭﺭﻗ ﹲﺔ ﻓﻴﻬﺎ ﺣﻜﹾﻤ ﻪ( ﺃﻭ ﺷﻬﺎ ﺩﺗ ﻪ )ﱂ ﻳﻌﻤ ﹾﻞ ﺑ ﻪ( ﰲ ﺇﻣﻀﺎ ِﺀ ﺣﻜ ﹴﻢ ﻭﻻ ﺃﺩﺍ ِﺀ ﺷﻬﺎﺩ ﺓ ﺭﺃﻯ( ﻗﺎ ﹴ
ﻂ ﻭﻻ ﻳﻜﻔﻲ ﺗ ﹶﺬﻛﹼﺮ ﻩ ﺃﻥ ﻫﺬﺍ ﺧ ﱠﻄ ﻪ ﳋﹼ )ﺣﱴ ﻳﺘﺬﻛ ﺮ( ﻣﺎ ﺣﻜﹶﻢ ﺃﻭ ﺷ ﻬ ﺪ ﺑ ﻪ ﻹِﻣﻜﺎ ﻥ ﺍﻟﺘﺰﻭﻳ ﹺﺮ ﻭﻣﺸﺎ ﺔ ﺍ ﹶ
ﲔ ﰲ ﻭﺭﻗ ﺔ ﻣﺼﻮﻧ ﺔ ﻋﻨﺪﻫﻤﺎ ﻭﻭﺛ ﻖ ﺑﺄﻧﻪ ﺧ ﱠﻄ ﻪ ﻭﱂ
ﻓﻘﻂ .ﻭﻓﻴﻬﻤﺎ ﻭﺟ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﳊﹸﻜ ﻢ ﻭﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻣﻜﺘﻮﺑ ﹺ
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ﻕ( ﺣ ﻖ ﻟﻪ ﻋﻠﻰ ﻏ ﹺﲑ ﻩ ﺃﻭ ﺃﺩﺍﺋ ﻪ ﻒ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ﹺ ﺺ )ﺣﻠ ﻳﺪﺍﺧ ﹾﻠ ﻪ ﻓﻴﻪ ﺭﻳﺒ ﹲﺔ ﺃﹶﻧﻪ ﻳﻌ ﻤ ﹸﻞ ﺑﻪ )ﻭﻟ ﻪ( ﺃﻱ ﺍﻟﺸﺨ
ﻂ ﻣﺄﺫﻭﹺﻧ ﻪ ﻭﻭﻛﻴﻠ ﻪ ﻭﺷﺮﻳ ﻜ ﻪ
ﺴ ﻪ ﻋﻠﻰ ﺍﳌﺘﻌﻤ ﺪ ﻭﻋﻠﻰ ﺧ ﱢ ﻂ( ﻧﻔ ِﻟﻐ ﹺﲑ ﻩ )ﺇﻋﺘﻤﺎﺩﹰﺍ( ﻋﻠﻰ ﺇﺧﺒﺎ ﹺﺭ ﻋﺪ ﹴﻝ ﻭ )ﻋﻠﻰ ﺧ ﹼ
ﺱ ﺇﻋﺘﻀﺎﺩﹰﺍ ﺑﺎﻟﻘﺮﻳﻨ ﺔ. ﻕ ﺍﻟﻨﺎ ﹺ
ﻭ )ﻣﻮﺭﺛ ﻪ ﺇﻥ ﻭﹶﺛ ﻖ ﺑﺄﻣﺎﻧﺘ ﻪ( ﺑﺄﻥ ﻋﻠ ﻢ ﻣﻨ ﻪ ﺃﻧ ﻪ ﻻ ﻳﺘﺴﺎﻫ ﹸﻞ ﰲ ﺷﻲ ٍﺀ ﻣ ﻦ ﺣﻘﻮ ﹺ
ﺴ ﻪ .ﻓﻠﻮ ﺏ ﻳﻨﻔ ﹸﺬ ﻇﺎﻫﺮﹰﺍ ﻻ ﺑﺎﻃﻨﹰﺎ ﻓﻼ ﻳﺤ ﱡﻞ ﺣﺮﺍﻣﹰﺎ ﻭﻻ ﻋﻜ ﺻ ﹸﻞ ﻋﻠﻰ ﺃﺻ ﹴﻞ ﻛﺎﺫ ﹴ ]ﺗﻨﺒﻴﻪ[ :ﻭﺍﻟﻘﻀﺎ ُﺀ ﺍﳊﺎ
ﺐ ﻋﻠﻰ ﺡ .ﺃﻣﺎ ﺍﳌﺮﺗ ﳊ ﱡﻞ ﺑﺎﻃﻨﹰﺎ ﺳﻮﺍﺀ ﺍﳌﺎ ﹸﻝ ﻭﺍﻟﻨﻜﺎ ﺣﻜ ﻢ ﺑﺸﺎﻫﺪﻱ ﺯﻭ ﹴﺭ ﺑﻈﺎ ﻫ ﹺﺮ ﺍﻟﻌﺪﺍﹶﻟ ﺔ ﱂ ﳛﺼ ﹾﻞ ﲝﻜ ﻤ ﻪ ﺍ
ﺕ ﺃﻥ ﺃﺣﻜ ﻢ ﺑﺎﻟﻈﺎﻫ ﹺﺮ ﻭﺍﻟﱠﻠ ﻪ ﻳﺘﻮﻟﱠﻰ ﻕ ﻓﻴﻨﻔ ﹸﺬ ﺍﻟﻘﻀﺎ ُﺀ ﻓﻴ ﻪ ﺑﺎﻃﻨﹰﺎ ﺃﻳﻀﹰﺎ ﻗﻄﻌﹰﺎ .ﻭﺟﺎ َﺀ ﰲ ﺍﳋﱪ :ﹸﺃﻣﺮ ﺃﺻ ﹴﻞ ﺻﺎﺩ ﹴ
ﺏ ﺑ ﹾﻞ ﻭﺍﻟﻘﹶﺘ ﹸﻞ ﻭﺇ ﹾﻥﺏ ﺍﳍﺮ ﺡ ﻛﺎﺫ ﹴ ﺝ ﻟﺸﻴﺨﻨﺎ :ﻭﻳﻠﺰ ﻡ ﺍﳌﺮﺃﺓ ﺍﶈﻜﹸﻮ ﻡ ﻋﻠﻴﻬﺎ ﺑﻨﻜﺎ ﹴ ﺡ ﺍﳌﻨﻬﺎ ﹺ ﺍﻟﺴﺮﺍﺋ ﺮ .ﻭﰲ ﺷﺮ ﹺ
ﺖ ﻓﻼ ﺇﺛﹶﻢ )ﻭﺍﻟﻘﻀﺎ ُﺀ ﻋﻠﻰ ﺕ ﻋﻠﻴ ﻪ ﻛﺎﻟﺼﺎﺋ ﹺﻞ ﻋﻠﻰ ﺍﻟﺒﻀ ﹺﻊ ﻭﻻ ﻧﻈ ﺮ ﻟﻜﻮﹺﻧ ﻪ ﻳﻌﺘﻘ ﺪ ﺍﻹِﺑﺎﺣﺔﹶ ،ﻓﹺﺈ ﹾﻥ ﺃﹸﻛ ﹺﺮ ﻫ ﻗﺪﺭ
ﺐ( ﻋ ﻦ ﺍﻟﺒﻠ ﺪ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﰲ ﻏ ﹺﲑ ﻋﻤﻠ ﻪ ﺃﻭ ﻋ ﹺﻦ ﺍﻠﺲ ﺑﺘﻮﺍ ﹴﺭ ﺃﻭ ﺗﻌﺰ ﹴﺯ )ﺟﺎﺋ ﺰ( ﰲ ﻏ ﹺﲑ ﻋﻘﻮﺑ ﺔ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻏﺎﺋ ﹴ
ﺐ )ﻣﻘ ﺮ( ﺑﺎﳊ ﻖ ﺑﻞ ﺍﺩﻋﻰ ﺟﺤﻮ ﺩ ﻩ ﻭﺃﻧﻪ ﻳﻠﺰﻣ ﻪ ﺗﺴﻠﻴ ﻤ ﻪ ﻟ ﻪ ﻉ ﺣﺠ ﺔ ﻭﱂ ﻳﻘ ﹾﻞ ﻫ ﻮ( ﺃﻱ ﺍﻟﻐﺎﺋ )ﺇﻥ ﻛﺎﻥ ﳌﺪ ﹺ
ﺐ ﺎ ﻚ ﻓﹺﺈ ﹾﻥ ﻗﺎ ﹶﻝ ﻫﻮ ﻣﻘ ﺮ ﻭﺃﻧﺎ ﺃﹸﻗﻴ ﻢ ﺍﳊﺠ ﹶﺔ ﺍﺳﺘﻈﻬﺎﺭﹰﺍ ﳐﺎﻓ ﹶﺔ ﺃ ﹾﻥ ﻳﻨﻜ ﺮ ﺃﻭ ﻟﻴﻜﺘ ﺍﻵ ﹶﻥ ﻭﺃﻧﻪ ﻣﻄﺎﻟﺒ ﻪ ﺑﺬﻟ
ﺐ ﱂ ﺗﺴﻤ ﻊ ﺣﺠﺘ ﻪ ﻟﺘﺼﺮ ﳛ ﻪ ﺑﺎﳌﻨﺎﰲ ﻟﺴﻤﺎﻋﻬﺎ ،ﺇﺫ ﻻ ﻓﺎﺋﺪ ﹶﺓ ﻓﻴﻬﺎ ﻣﻊ ﺍﻹِﻗﺮﺍ ﹺﺭ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﻗﺎﺿﻲ ﺑﻠ ﺪ ﺍﻟﻐﺎﺋ ﹺ
ﺐ ﺍﻟﻘﺎﺿﻲ ﺑ ﻪ ﺇﱃ ﺣﺎﻛ ﹺﻢ ﺑﻠ ﺪ ﺍﻟﻐﺎﺋﺐﹺ ،ﺑﻞ ﺐ ﻣﺎ ﹲﻝ ﺣﻀ ﺮ ﻭﺃﻗﺎ ﻡ ﺍﻟﺒﻴﻨ ﹶﺔ ﻋﻠﻰ ﺩﻳﹺﻨ ﻪ ﻻ ﻟﻴﻜﺘ ﻧﻌ ﻢ ﻟﻮ ﻛﺎ ﹶﻥ ﻟﻠﻐﺎﺋ ﹺ
ﲔﺖ ﺍﻟﺪﻋﻮﻯ ﺑﺪﻳ ﹴﻦ ﺃﻭ ﻋ ﹴ ﺐ( ﺇﻥ ﻛﺎﻧ ﻟﻴﻮﻓﻴ ﻪ ﻣﻨ ﻪ ﻓﺘﺴﻤ ﻊ ﻭﺇﻥ ﻗﺎ ﹶﻝ ﻫﻮ ﻣﻘ ﺮ ﻭﺗﺴﻤ ﻊ ﺃﻳﻀﹰﺎ ﺇﻥ ﺃﻃﻠ ﻖ ) ﻭ ﻭ ﺟ
ﲔﺐ ﻋﻠﻰ ﻣﺪﻳ ﹴﻦ ﻟ ﻪ ﺣﺎﺿ ﺮ ﻓﺎﺩﻋﻰ ﺇﺑﺮﺍ َﺀ ﻩ )ﲢﻠﻴ ﹸﻔ ﻪ( ﺃﻱ ﺍﳌﹸﺪﻋﻲ ﳝ ﺃﻭ ﺑﺼﺤ ﺔ ﻋﻘ ﺪ ﺃﻭ ﺇﺑﺮﺍ ٍﺀ ﻛﺄﻥ ﺃﺣﺎ ﹶﻝ ﺍﻟﻐﺎﺋ
ﺖﺐ ﻣﺘﻮﺍﺭﻳﹰﺎ ﻭﻻ ﻣﺘﻌﺰﺯﹰﺍ )ﺑﻌ ﺪ( ﺇﻗﺎﻣ ﺔ )ﺑﻨﻴ ﺔ ﺃﻥ ﺍﳊ ﻖ( ﰲ ﺍﻟﺼﻮﺭ ﺓ ﺍﻷﻭﱃ ﺛﺎﺑ ﺍﻹﺳﺘﻈﻬﺎ ﹺﺭ ﺇﻥ ﱂ ﻳﻜ ﹺﻦ ﺍﻟﻐﺎﺋ
ﻚ ﺃﻥ ﻁ ﻣﻊ ﺫﻟ )ﰲ ﺫﻣﺘ ﻪ( ﺇﱃ ﺍﻵﻥ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻟﻠﻤﺤﻜﻮ ﹺﻡ ﻋﻠﻴ ﻪ ﻷﻧﻪ ﻟﻮ ﺣﻀ ﺮ ﻟﺮﲟﺎ ﺍﺩﻋﻰ ﲟﺎ ﻳﱪﹶﺋ ﻪ .ﻭﻳﺸﺘﺮ ﹸ
ﺡﱄ ﻭﺃﻧ ﻪ ﻻ ﻳﻌﻠ ﻢ ﰲ ﺷﻬﻮ ﺩ ﻩ ﻗﺎﺩﺣﹰﺎ ﻛﻔﺴ ﹴﻖ ﻭﻋﺪﺍﻭ ﺓ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﰲ ﺷﺮ ﹺ ﻳﻘﻮ ﹶﻝ ﺃﻧﻪ ﻳﻠﺰ ﻣ ﻪ ﺗﺴﻠﻴ ﻤ ﻪ ﺇ ﱠ
ﻒ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴ ﻖ ﺎ ﲔ ﺑﻞ ﻳﺤﻠ ﺍﳌﻨﻬﺎﺝﹺ ،ﻭﻇﺎﻫ ﺮ ﻛﻤﺎ ﻗﺎ ﹶﻝ ﺍﻟﺒﻠﻘﻴﲏ ﺃ ﱠﻥ ﻫﺬﺍ ﻻ ﻳﺄﰐ ﰲ ﺍﻟﺪﻋﻮﻯ ﺑﻌ ﹴ
ﲔ ﻟﺘﻘﺼﲑﹺﳘﺎ ﻗﺎﻝ ﺐ ﻣﺘﻮﺍﺭﻳﹰﺎ ﺃﻭ ﻣﺘﻌﺰﺯﹰﺍ ﻓﻴﻘﻀﻲ ﻋﻠﻴﻬﻤﺎ ﺑﻼ ﳝ ﹴ ﻭﻛﺬﺍ ﳓ ﻮ ﺍﻹِﺑﺮﺍﺀِ ،ﺃﻣﺎ ﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟﻐﺎﺋ
ﲔ )ﻛﻤﺎ ﻟﻮ ﺍﺩﻋﻰ( ﺐﳝ ﺐ ﻭﱂ ﳚ ﻀﻬﻢ :ﻟﻮ ﻛﺎ ﹶﻥ ﻟﻠﻐﺎﺋﺐ ﻭﻛﻴ ﹲﻞ ﺣﺎﺿ ﺮ ﱂ ﻳﻜ ﻦ ﻗﻀﺎ ٌﺀ ﻋﻠﻰ ﻏﺎﺋ ﹴ ﺑﻌ
ﻒ ﳌﺎ ﻣ ﺮ .ﺃﻣﺎ ﻟﻮ ﺹ ﺣﺎﺿ ﺮ ﻓﺈﹺﻧ ﻪ ﳛﻠ ﺙ ﺧﺎ ﺲ ﻟ ﻪ ﻭﺍﺭ ﹲﺖ( ﻟﻴ ﱄ ﻟ ﻪ )ﻭﻣﻴ ﺺ )ﻋﻠﻰ( ﳓ ﹺﻮ )ﺻﱯ( ﻻ ﻭ ﱠ ﺷﺨ
ﻒ ﻃﻠﺒﻪ، ﺏ ﺍﻟﺘﺤﻠﻴ ﺹ ﺣﺎﺿ ﺮ ﻛﺎﻣ ﹲﻞ ﺇﻋﺘ ﱪ ﰲ ﻭﺟﻮ ﹺ ﺙ ﺧﺎ ﺖ ﻭﺍﺭ ﹲ ﺹ ﺃﻭ ﻟﻠﻤﻴ ﱄ ﺧﺎ ﻛﺎﻥ ﻟﻨﺤ ﹺﻮ ﺍﻟﺼﱯ ﻭ ﱞ
ﺖ ﻋﻦ ﻃﻠﺒﻬﺎ ﳉﻬ ﹺﻞ ﻋﺮﻓﻪ ﺍﳊﺎﻛ ﻢ ﰒ ﺇﻥ ﱂ ﻳﻄﻠﺒﻬﺎ ﻗﻀﻰ ﻋﻠﻴ ﻪ ﺑﺪﻭﻧﹺﻬﺎ. ﻓﺈﹺﻥ ﺳﻜ
ﻒ ﺑﻞ ﳛﻜ ﻢ ﺑﺎﻟﺒﻴﻨ ﺔ ﻷﻥ ﺖ ﻓﻼ ﲢﻠﻴ ﺐ ﺃﻭ ﳓﻮ ﺻﱯ ﺃﻭ ﻣﻴ ﺐ ﻋﻠﻰ ﻏﺎﺋ ﹴ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﺩﻋﻰ ﻭﻛﻴ ﹸﻞ ﺍﻟﻐﺎﺋ ﹺ
ﻒ ﺍﻷﻣ ﺮ ﺇﱃ ﺣﻀﻮ ﹺﺭ ﺍﻟﻮﻛﻴ ﹶﻞ ﻻ ﻳﺘﺼﻮ ﺭ ﺣﻠﻔ ﻪ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗ ﻪ ﻭﻻ ﻋﻠ ﻰ ﺃﻥ ﻣﻮ ﹼﻛﹶﻠ ﻪ ﻳﺴﺘﺤ ﱡﻘ ﻪ ﻭﻟﻮ ﻭﻗ
ﻚ ﺃﻭ ﻭﻓﻴﺘ ﻪ ﻓﺄﺧ ﺮ
ﺐ ﻭﻗﺎ ﹶﻝ ﻟﻠﻮﻛﻴ ﹺﻞ ﺃﺑﺮﺃﹶﱐ ﻣﻮﻛﹸﻠ
ﻕ ﺑﺎﻟﻮﻛﻼ ِﺀ .ﻭﻟﻮ ﺣﻀ ﺮ ﺍﻟﻐﺎﺋ
ﺍﳌﻮﻛ ﹺﻞ ﻟﺘﻌﺬ ﹺﺭ ﺍﺳﺘﻴﻔﺎ ِﺀ ﺍﳊﻘﻮ ﹺ
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ﺖ ﺍﻹِﺑﺮﺍ ُﺀ ﺑﻌ ﺪ ﺇﻥ ﻛﺎ ﹶﻥ ﻟﻪ
ﻒ ﱄ ﺃﻧ ﻪ ﻣﺎ ﺃﺑﺮﺃﱐ ﱂ ﳚﺐ .ﻭﹸﺃ ﻣ ﺮ ﺑﺎﻟﺘﺴﻠﻴ ﹺﻢ ﻟﻪ ﰒ ﻳﺜﺒ ﺐ ﺇﱃ ﺣﻀﻮ ﹺﺭ ﻩ ﻟﻴﺤﻠ ﺍﻟﻄﻠ
ﻒ ﺍﻟﻮﻛﻴ ﹺﻞ ﺇﺫﺍ ﺍﺩﻋﻰ ﻋﻠﻴ ﻪ ﻋﻠﻤﻪ ﺑﻨﺤ ﹺﻮ ﻒ ﻟﺘﻌﺬ ﹺﺭ ﺍﻹﺳﺘﻴﻔﺎ ِﺀ ﺑﺎﻟﻮﻛﻼ ِﺀ .ﻧﻌﻢ .ﻟ ﻪ ﲢﻠﻴ ﺑ ﻪ ﺣﺠ ﹲﺔ ﻷﻧ ﻪ ﻟﻮ ﻭﻗ
ﺖ( ﻋﻨ ﺪ ﺣﺎﻛ ﹴﻢ )ﻣﺎ ﹲﻝ ﻋﻠﻰ ﻼ ﻟﺼﺤ ﺔ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻋﻠﻴ ﻪ )ﻭﺇﺫﺍ ﺛﺒ ﺍﻹِﺑﺮﺍ ِﺀ ﺃﻧﻪ ﻻ ﻳﻌﻠ ﻢ ﺃ ﱠﻥ ﻣﻮﻛﻠﹶﻪ ﺃﺑﺮﺃﻩ ﻣﺜ ﹰ
ﺖ ﻋﻠﻰ ﺣﺎﺿ ﹴﺮ ﰲ ﻋﻤﻠ ﻪ )ﻗﻀﺎ ﻩ( ﺖ ﻭﺣﻜ ﻢ ﺑ ﻪ )ﻭﻟ ﻪ ﻣﺎ ﹲﻝ( ﺣﺎﺿ ﺮ ﰲ ﻋﻤﻠ ﻪ ﺃﻭ ﺩﻳ ﻦ ﺛﺎﺑ ﺐ( ﺃﻭ ﺍﳌﻴ
ﺍﻟﻐﺎﺋ ﹺ
ﺐ ﰲ ﺩﻳﻨ ﻪ ﻓﻘﺪ ﻡ ﻭﺃﹶﺑﻄ ﹶﻞ ﺽ ﻣﺎ ﹶﻝ ﻏﺎﺋ ﹴ
ﻉ ﻗﺎ ﹴ ﺍﳊﺎﻛ ﻢ )ﻣﻨ ﻪ ﺇﺫﺍ ﻃﻠﺒ ﻪ ﺍﳌﺪﻋﻲ( ﻷﻥ ﺍﳊﺎﻛ ﻢ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣ ﻪ ﻭﻟﻮ ﺑﺎ
ﺕ ﺇﻳﻔﺎﺋ ﻪ ﺃﻭ ﺑﻨﺤ ﹺﻮ ﻓﺴ ﹺﻖ ﺷﺎﻫ ﺪ ﺇﺳﺘﺮ ﺩ ﻣﻦ ﺍﳋﺼﻢ ﻣﺎ ﺃ ﺧ ﹶﺬ ﻩ ﻭﺑﻄ ﹶﻞ ﺍﻟﺒﻴ ﻊ ﻟﻠﺪﻳ ﹺﻦ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ ﺍﻟﺪﻳ ﻦ ﺑﺈﹺﺛﺒﺎ
ﺧﻼﻓﹰﺎ ﻟﻠﺮﻭﻳﺎﱐ )ﻭﺇﻻ( ﻳﻜ ﻦ ﻟﻪ ﻣﺎ ﹲﻝ ﰲ ﻋﻤﻠ ﻪ ﻭﱂ ﳛﻜ ﻢ )ﻓﹺﺈ ﹾﻥ ﺳﺄ ﹶﻝ ﺍﳌﺪﻋﻲ ﺇﺎ َﺀ ﺍﳊﺎ ﹺﻝ ﺇﱃ ﻗﺎﺿﻲ ﺑﻠ ﺪ
ﻉﺏ ﺇﻟﻴ ﻪ ﻗﺎﺿﻲ ﺿﺮﻭﺭ ﺓ ﻣﺴﺎﺭﻋ ﹰﺔ ﺑﻘﻀﺎ ِﺀ ﺣ ﹼﻘ ﻪ )ﻓﻴﻨﻬﻲ ﺇﻟﻴ ﻪ ﲰﺎ ﺐ ﺃﺟﺎﺑ ﻪ( ﻭﺟﻮﺑﹰﺎ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﳌﻜﺘﻮ ﺍﻟﻐﺎﺋ ﹺ
ﺝﺝ ﺇﻟﻴ ﻪ ﻟﻴﺤ ﹸﻜ ﻢ ﺎ ﰒ ﻳﺴﺘﻮﰲ ﺍﳊ ﻖ ﻭﺧﺮ ﺏ ﺇﻟﻴ ﻪ ﺇﱃ ﺗﻌﺪﻳﻠﻬﺎ ﻭﺇﻻ ﺍﺣﺘﺎ ﺑﻴﻨﺘ ﻪ( ﰒ ﺇﻥ ﻋﺪﳍﺎ ﱂ ﳛﺘﺞ ﺍﳌﻜﺘﻮ
ﺽ .ﺫﻛ ﺮ ﻩ ﰲ ﺍﻟﻌﺪ ﺓ ﻭﺧﺎﻟ ﹶﻔ ﻪ ﺍﻟﺴﺮﺧﺴﻲ ﻭﺍﻋﺘﻤﺪ ﻩ ﺍﻟﺒﻠﻘﻴﲏ ﺐ ﺑ ﻪ ﻷﻧﻪ ﺷﺎﻫ ﺪ ﺍﻵﻥ ﻻ ﻗﺎ ﹴ ﺎ ﻋﻠﻤﻪ ﻓﻼ ﻳﻜﺘ
ﺏ ﺇﻟﻴ ﻪ ﺷﺎﻫﺪﹰﺍ ﺁﺧﺮ ﻉ ﺷﺎﻫ ﺪ ﻭﺍﺣ ﺪ ﻟﻴﺴﻤ ﻊ ﺍﳌﻜﺘﻮ ﺐ ﲰﺎ ﻷﻥ ﻋﻠ ﻤ ﻪ ﻛﻘﻴﺎ ﹺﻡ ﺍﻟﺒﻴﻨ ﺔ ﻭﻟ ﻪ ﻋﻠﻰ ﺍﻷﻭ ﺟ ﻪ ﺃﻥ ﻳﻜﺘ
ﻚﺃﻭ ﳛﻠﱢﻔ ﻪ ﻭﳛﻜ ﻢ ﻟ ﻪ )ﺃﻭ( ﻳﻨﻬﻲ ﺇﻟﻴ ﻪ )ﺣﻜﻤﹰﺎ( ﺇﻥ ﺣﻜ ﻢ )ﻟﻴﺴﺘﻮﰲ( ﺍﳊ ﻖ ﻷ ﱠﻥ ﺍﳊﺎﺟ ﹶﺔ ﺗﺪﻋﻮ ﺇﱃ ﺫﻟ
ﺕ ﺃﻭ ﺣﻜ ﹴﻢ ﻭﻻ ﻳﻜﻔﻲ ﻏﲑ ﻚ( ﺃﻱ ﲟﺎ ﺟﺮﻯ ﻋﻨ ﺪ ﻩ ﻣﻦ ﺛﺒﻮ ﲔ ﺑﺬﻟ )ﻭﺍﻹِﺎ ُﺀ ﺃ ﹾﻥ ﻳﺸﻬ ﺪ( ﺫﹶﻛﺮﻳﻦ ) ﻋ ﺪﹶﻟ ﹺ
ﺏ ﺑﻪ ﻳﺬ ﹸﻛ ﺮ ﻓﻴ ﻪ ﻣﺎ ﻳﺘﻤﻴ ﺰ ﺑ ﻪ ﺍﶈﻜﻮ ﻡ ﻋﻠﻴ ﻪ ﻣﻦ ﺇﺳ ﹴﻢ ﺐ ﻛﺘﺎ ﲔ ﻭﻟﻮ ﰲ ﻣﺎ ﹴﻝ ﺃﻭ ﻫﻼ ﹺﻝ ﺭﻣﻀﺎ ﹶﻥ .ﻭﻳﺴﺘﺤ ﺭﺟﻠ ﹺ
ﻉﺏ ﺍﳌﺴﺎﻓ ﺔ ﻭﺑﻌﺪﻫﺎ ﻭﲰﺎ ﺐ ﻭﺃﲰﺎ ِﺀ ﺍﻟﺸﻬﻮ ﺩ ﻭﺗﺎﺭ ﳜ ﻪ ﻭﺍﻹِﺎ ُﺀ ﺑﺎﳊﻜ ﹺﻢ ﻣﻦ ﺍﳊﺎﻛ ﹺﻢ ﳝﻀﻲ ﻣﻊ ﻗﺮ ﹺ ﺃﻭ ﻧﺴ ﹴ
ﺏ ﻭﻫﻲ ﺍﻟﱵ ﻳﺮﺟ ﻊ ﻣﻨﻬﺎ ﻣﺒﻜﺮﹰﺍ ﺇﱃ ﻕ ﻣﺴﺎﻓ ﺔ ﺍﻟﻌﺪﻭﻯ .ﺇﺫ ﻳﺴﻬﻞ ﺇﺣﻀﺎﺭﻫﺎ ﻣﻊ ﺍﻟﻘﺮ ﹺ ﺍﻟﺒﻴﻨ ﺔ ﻻ ﻳﻘﺒ ﹸﻞ ﺇﻻ ﻓﻮ
ﺽ ﻗﹸﺒ ﹶﻞ ﺍﻹِﺎ ُﺀ.ﺏ ﺑﻨﺤﻮ ﻣﺮ ﹴ ﻼ ﻓﻠﻮ ﺗﻌﺴ ﺮ ﺇﺣﻀﺎ ﺭ ﺍﻟﺒﻴﻨ ﺔ ﻣ ﻊ ﺍﻟﻘﺮ ﹺ ﳏﻠﻪ ﻟﻴ ﹰ
ﺐ ﺐ ﻟﻮﻓﺎ ِﺀ ﺩﻳﹺﻨ ﻪ ﺑ ﻪ ﻋﻨ ﺪ ﺍﻟﻄﻠ ﹺ]ﻓﺮﻉ[ :ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺃﻗ ﺮ ﻩ ﻟﻮ ﺣﻀ ﺮ ﺍﻟﻐﺮ ﱘ ﻭﺍﻣﺘﻨ ﻊ ﻣﻦ ﺑﻴ ﹺﻊ ﻣﺎﻟ ﻪ ﺍﻟﻐﺎﺋ ﹺ
ﺏ ﲟﺤ ﱢﻞ ﻭﻻﻳﺘ ﻪ ﻛﻤﺎ ﻍ ﻟﻠﻘﺎﺿﻲ ﺑﻴ ﻌ ﻪ ﻟﻘﻀﺎ ِﺀ ﺍﻟﺪﻳ ﹺﻦ ﻭﺇﻥ ﱂ ﻳﻜ ﹺﻦ ﺍﳌﺎ ﹸﻝ ﲟﺤ ﹼﻞ ﻭﻻﻳﺘﻪ ،ﻭﻛﺬﺍ ﺇﻥ ﻏﺎ ﺳﺎ ﹶ
ﻑ ﻣﺎ ﻟﻮ ﻛﺎﻥ ﺑﻐ ﹺﲑ ﳏ ﱢﻞ ﻭﻻﻳﺘ ﻪ ﻷﻧ ﻪ ﻻ ﳝﻜ ﻦ ﻧﻴﺎﺑﺘ ﻪ ﻋﻨ ﻪ ﰲ ﻭﻓﺎ ِﺀ ﺝ ﺍﻟﺴﺒﻜ ﻲ ﻭﺍﻟﻐﺰﻱ ﻭﻗﺎﻻ ﲞﻼ ﺫﻛﺮ ﻩ ﺍﻟﺘﺎ
ﺍﻟﺪﻳ ﹺﻦ ﺣﻴﻨﺌ ﺬ ﻭﺣﺎﺻ ﹸﻞ ﻛﻼ ﻣﻬﹺﻤﺎ ﺟﻮﺍ ﺯ ﺍﻟﺒﻴﻊ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻫ ﻮ ﺃﻭ ﻣﺎﹸﻟ ﻪ ﰲ ﳏ ﹼﻞ ﻭﻻﻳﺘ ﻪ ﻭ ﻣﻨ ﻌ ﻪ ﺇﺫﺍ ﺧﺮﺟﺎ ﻋﻨﻬﺎ.
ﺏ ﺇﻧﺴﺎ ﹲﻥ ﻣﻦ ﻏ ﹺﲑ ﻭﻛﻴ ﹴﻞ ﻭﻟ ﻪ ﻣﺎ ﹲﻝ ﺣﺎﺿ ﺮ ﻓﺄﻰ ﺇﱃ ﺍﳊﺎﻛ ﹺﻢ ﺃﻧﻪ ﺇﻥ ﱂ ﻳﺒ ﻌ ﻪ ﺍﺧﺘ ﱠﻞ ]ﻣﻬﻤﺔ[ :ﻟﻮ ﻏﺎ
ﻂ ﻋﻠﻰ ﺃﻣﻮﺍ ﹺﻝ ﺏ ﺑﺄﻥ ﺍﻟﻘﺎﺿﻲ ﺇﳕﺎ ﻳﺘﺴﻠ ﹸ ﺡ ﺍﻷﺻﺤﺎ ﲔ ﻃﺮﻳﻘﹰﺎ ﻟﺴﻼﻣﺘ ﻪ ﻭﻗﺪ ﺻﺮ ﻣﻌﻈ ﻤ ﻪ ﻟﺰ ﻣ ﻪ ﺑﻴ ﻌ ﻪ ﺇﻥ ﺗﻌ
ﺐ ﻭﻗﺎﻟﻮﺍ ﰒ ﺖ ﻋﻠﻰ ﺍﻟﻐﺎﺋ ﹺ ﻕ ﺛﹶﺒﺘ
ﺖ ﺍﳊﺎﺟ ﹸﺔ ﺇﻟﻴﻬﺎ ﰲ ﺍﺳﺘﻴﻔﺎ ِﺀ ﺣﻘﻮ ﹴ ﻉ ﺃﻭ ﻣﺴ ﲔ ﺇﺫﺍ ﺃﺷﺮﻓﺖ ﻋﻠﻰ ﺍﻟﻀﻴﺎ ﹺ ﺍﻟﻐﺎﺋﺒ
ﻑ ﻭﻟﻴﺲ ﻣ ﻦ ﻍ ﺍﻟﺘﺼﺮ ﻉ ﺳﺎ ﹶ ﻉ ﺍﻟﻀﻴﺎ ﹺﺕ ﺍﻟﻐﻴﺒ ﹸﺔ ﻭﻋﺴﺮﺕ ﺍﳌﺮﺍﺟﻌ ﹸﺔ ﻗﺒ ﹶﻞ ﻭﻗﻮ ﹺ ﻉ ﺗﻔﺼﻴ ﹲﻞ ﻓﺈﻥ ﺍﻣﺘﺪ ﰲ ﺍﻟﻀﻴﺎ ﹺ
ﺤ ﺔ
ﺐ ﺮ ﺩ ﺍﳌﺼﻠ ﻉ ﺑﻴ ﹺﻊ ﻣﺎ ﹺﻝ ﺍﻟﻐﺎﺋ ﹺ ﻒ ﺍﳌﻌﻈ ﹺﻢ ﻭﱂ ﻳﻜﻦ ﺳﺎﺭﻳﹰﺎ ﻹﻣﺘﻨﺎ ﹺ ﻉ ﺍﺧﺘﻼ ﹸﻝ ﻻ ﻳﺆﺩﻱ ﻟﺘﻠ ﺍﻟﻀﻴﺎ ﹺ
221
ﺡ ﻭﻷﻧ ﻪﻕ ﺍﺧﺘﻼ ﹴﻝ ﺇﻟﻴ ﻪ .ﳊﺮﻣ ﺔ ﺍﻟﺮﻭ ﹺ ﻉ ﺮ ﺩ ﺗﻄﺮ ﹺ ﻉ ﻧﻌﻢ ﺍﳊﻴﻮﺍ ﹸﻥ ﻳﺒﺎ ﻒ ﺍﳌﻌﻈ ﹺﻢ ﺿﻴﺎ ﻼ ﹺﻝ ﺍﳌﺆﺩﻱ ﻟﺘﻠ ﻭﺍﻹﺧﺘ ﹶ
ﻑ ﰲ ﻣﺎﻟ ﻪ ﺍﻣﺘﻨ ﻊ ﺇﻻ ﰲ ﺍﳊﻴﻮﺍ ﻥ.ﻉ ﻋﻠﻰ ﻣﺎﻟﻜﻪ ﲝﻀﺮﺗ ﻪ ﺇﺫﺍ ﱂ ﻳﻨﻔ ﻖ ﻋﻠﻴ ﻪ ﻭﻟﻮ ﻧﻬ ﻲ ﻋﻦ ﺍﻟﺘﺼ ﺮ ﻳﺒﺎ
ﻆ ﲦﻨ ﻪ
ﺲ ﺍﳊﺎﻛ ﻢ ﺍﻵﺑ ﻖ ﺇﺫﺍ ﻭﺟ ﺪ ﻩ ﺍﻧﺘﻈﺎﺭﹰﺍ ﻟﺴﻴ ﺪ ﻩ ﻓﺈﹺﻥ ﺃﺑﻄﹶﺄ ﺳﻴ ﺪ ﻩ ﺑﺎ ﻋ ﻪ ﺍﳊﺎﻛ ﻢ ﻭﺣﻔ ﹶ ]ﻓﺮﻉ[ :ﻳﺤﺒ
ﺲ ﹶﻟ ﻪ ﻏ ﲑ ﺍﻟﹶﺜ ﻤ ﹺﻦ.
ﻓﺈﹺﺫﺍ ﺟﺎ َﺀ ﺳﻴ ﺪ ﻩ ﻓﻠﻴ
ﺑﺎﺏ ﺍﻟﺪﻋﻮﻯ ﻭﺍﻟﺒﻴﻨﺎﺕ
ﺏ ﺣ ﻖ ﻋﻠﻰ ﻏ ﹺﲑ ﻩ ﻋﻨﺪ ﺣﺎﻛ ﹴﻢ. ﺚ ﻭﺷﺮﻋﹰﺎ :ﺇﺧﺒﺎ ﺭ ﻋ ﻦ ﻭﺟﻮ ﹺ ﺐ ﻭﺃﻟﻔﹸﻬﺎ ﻟﻠﺘﺄﻧﻴ ﺍﻟﺪﻋﻮﻯ ﻟﻐﺔﹰ ،ﺍﻟﻄﻠ
ﲔ ﺍﳊ ﻖ ﻭﲨﻌﻮﺍ ﻭﲨﻌﻬﺎ ﺩﻋﺎﻭﻱ ﺑﻔﺘ ﹺﺢ ﺍﻟﻮﺍ ﹺﻭ ﻭﻛﺴ ﹺﺮﻫﺎ ﻛﻔﺘﺎﻭﻯ .ﻭﺍﻟﺒﻴﻨ ﹸﺔ ﺷﻬﻮ ﺩ ﲰﻮﺍ ﺎ ﻷ ﱠﻥ ﻢ ﻳﺘﺒ
ﺱ ﺩﻣﺎ َﺀ ﺭﹺﺟﺎ ﹴﻝ ﺱ ﺑﺪﻋﻮﺍﻫﻢ ﻻﺩﻋﻰ ﺃﻧﺎ ﻑ ﺃﻧﻮﺍ ﻋﻬﹺﻢ .ﻭﺍﻷﺻ ﹸﻞ ﻓﻴﻬﺎ ﺧ ﱪ ﺍﻟﺼﺤﻴﺤﲔ :ﻭﻟﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎ ﻻﺧﺘﻼ
ﲔ ﻋﻠﹶﻰ ﻣ ﻦ ﺃﻧﻜ ﺮ )ﺍﳌﹸﺪﻋﻲ ﲔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ .ﻭﰲ ﺭﻭﺍﻳ ﺔ :ﺍﻟﺒﻴﻨ ﹸﺔ ﻋﻠﻰ ﺍﳌﹸﺪﻋﻲ ﻭﺍﻟﻴﻤ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻟﻜ ﻦ ﺍﻟﻴﻤ
ﻒ
ﻒ ﻗﻮﹸﻟ ﻪ ﺍﻟﻈﺎﻫﺮ( ﻭ ﻫ ﻮ ﺑﺮﺍﺀ ﹸﺓ ﺍﻟ ﺬ ﻣ ﺔ )ﻭﺍ ﹸﳌﺪﻋﻰ ﻋﻠﻴ ﻪ ﻣ ﻦ ﻭﺍﻓ ﹶﻘ ﻪ( ﺃﻱ ﺍﻟﻈﺎﻫ ﺮ .ﻭﺷﺮ ﹸﻃﻬﻤﺎ ﺗﻜﻠﻴ ﻣ ﻦ ﺧﺎﻟ
ﻑ ﻑ ﺍﻟﺬﻣﻲ .ﱠﰒ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﻯ ﻗﹶﻮﺩﹰﺍ ﺃﻭ ﺣ ﺪ ﻗﺬ ﰊ ﻣﻠﺘﺰﻣﹰﺎ ﻟﻸﺣﻜﺎ ﹺﻡ ﲞﻼ ﺲ ﺍﳊﺮ ﻭﺍﻟﺘﺰﺍ ﻡ ﻟﻸَﺣﻜﺎ ﹺﻡ ﻓﻠﻴ
ﺐ ﺭﻓﻌﻬﺎ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻭﻻ ﳚﻮ ﺯ ﻟﻠﻤﺴﺘﺤ ﻖ ﺍﻻﺳﺘﻘﻼ ﹸﻝ ﺑﺎﺳﺘﻴﻔﺎﺋﻬﺎ ﻟﻌﻈ ﹺﻢ ﺍﳋﻄ ﹺﺮ ﻓﻴﻬﺎ ﻭﻛﺬﺍ ﺃﻭ ﺗﻌﺰﻳﺮﹰﺍ ﻭﺟ
ﻱ ﻣ ﻦ ﺑ ﻌ ﺪ ﻋ ﹺﻦﺡ ﻭﺍﻟﺒﻴ ﹺﻊ .ﻭﺍﺳﺘﺜﲎ ﺍﳌﺎﻭﺭﺩ ﺐ ﺍﻟﻨﻜﺎ ﹺ ﺡ ﻭﺍﻟﺮﺟﻌ ﺔ ﻭﻋﻴ ﹺ ﺥ ﻛﺎﻟﻨﻜﺎ ﹺ ﺳﺎﺋ ﺮ ﺍﻟﻌﻘﻮ ﺩ ﻭﺍﻟﻔﺴﻮ ﹺ
ﻑ ﻓﺘﻨ ﺔ( ﻋﻠﻴ ﻪ ﺃﻭ ﻋﻠﻰ ﻏ ﹺﲑ ﻩ )ﺃﺧ ﹸﺬ ﺺ )ﺑﻼ ﺧﻮ ﻑ ﺃﻭ ﺗﻌﺰﻳ ﹴﺮ )ﻭﹶﻟ ﻪ( ﺃﻱ ﻟﻠﺸﺨ ﹺ ﺍﻟﺴﻠﻄﺎ ﻥ ﻓﻠ ﻪ ﺍﺳﺘﻴﻔﺎ ُﺀ ﺣ ﺪ ﻗﺬ
ﻣﺎﻟ ﻪ( ﺇﺳﺘﻘﻼ ﹰﻻ ﻟﻠﻀﺮﻭﺭ ﺓ )ﻣ ﻦ( ﻣﺎ ﹺﻝ ﻣﺪﻳ ﹴﻦ ﻟ ﻪ ﻣﻘ ﺮ )ﳑﺎﻃ ﹴﻞ( ﺑ ﻪ ﺃﻭ ﺟﺎﺣ ﺪ ﹶﻟ ﻪ ﺃﻭ ﻣﺘﻮﺍ ﹴﺭ ﺃﻭ ﻣﺘﻌﺰ ﹴﺯ ﻭﺇﻥ ﻛﺎ ﹶﻥ
ﺖ ﺇﻟﻴ ﻪ ﺷ ﺢ ﺃﰊ ﺳﻔﻴﺎ ﹶﻥ ﺃﻥ ﺗﺄﺧﺬ ﻣﺎ ﻋﻠﻰ ﺍﳉﺎﺣﺪ ﺑﻴﻨ ﹲﺔ ﺃﻭ ﺭﺟﺎ ﺇﻗﺮﺍ ﺭ ﻩ ﻟﻮ ﺭﻓ ﻌ ﻪ ﻟﻠﻘﺎﺿﻲ ﻹِﺫﹺﻧ ﻪ ﳍﻨ ﺪ ﳌﺎ ﺷ ﹶﻜ
ﺲ ﺣ ﹼﻘ ﻪ ﱠﰒﻑ ﻭﻷ ﱠﻥ ﰲ ﺍﻟﺮﻓ ﹺﻊ ﻟﻠﻘﺎﺿﻲ ﻣﺸﻘ ﹰﺔ ﻭﻣﺆﻧ ﹰﺔ ﻭﺇﳕﺎ ﳚﻮ ﺯ ﻟ ﻪ ﺍﻷﺧ ﹸﺬ ﻣﻦ ﺟﻨ ﹺ ﻳﻜﻔﻴﻬﺎ ﻭﻭﻟ ﺪﻫﺎ ﺑﺎﳌﻌﺮﻭ
ﺲ ﺗﻘﺪ ﱘ ﺍﻟﻨﻘ ﺪ ﻋﻠﻰ ﻏ ﹺﲑ ﻩ ﰒ ﺇﻥ ﻛﺎ ﹶﻥ ﺍﳌﺄﺧﻮ ﹸﺫ ﻣﻦ ﲔ ﰲ ﺃﺧ ﺬ ﻏ ﹺﲑ ﺍﳉﻨ ﹺ ﺴ ﻪ ﻳﺄﺧ ﹸﺬ ﻏ ﲑ ﻩ .ﻭﻳﺘﻌ
ﻋﻨ ﺪ ﺗﻌﺬ ﹺﺭ ﺟﻨ ِ
ﺴ ﻪ ﺃﻭ ﻣﺄﺫﻭﹺﻧ ﻪ ﺴ ﻪ ﻓﻴﺒﻴ ﻌ ﻪ ﺍﻟﻈﺎﻓ ﺮ ﺑﻨﻔ ِ
ﻑ ﻓﻴﻪ ﺑﺪ ﹰﻻ ﻋ ﻦ ﺣ ﹼﻘ ﻪ ﻓﹺﺈ ﹾﻥ ﻛﺎ ﹶﻥ ﻣ ﻦ ﻏ ﹺﲑ ﺟﻨ ِ ﺲ ﻣﺎﻟ ﻪ ﻳﺘﻤﻠﻜﹸﻪ ﻭﻳﺘﺼﺮ ﺟﻨ ﹺ
ﻉ ﺗﻮﱄ ﺍﻟﻄﺮﻓﲔ ﻭﻟﻠﺘﻬﻤ ﺔ .ﻫﺬﺍ ﺇﻥ ﱂ ﻳﺘﻴﺴﺮ ﻋﻠ ﻢ ﺍﻟﻘﺎﺿﻲ ﺑ ﻪ ﺴ ﻪ ﺇﺗﻔﺎﻗﹰﺎ ﻭﻻ ﶈﺠﻮ ﹺﺭ ﻩ ﻹﻣﺘﻨﺎ ﹺ ﻟﻠﻐ ﹺﲑ ﻻ ﻟﻨﻔ ِ
ﻁ ﺇﺫﻧ ﻪ ﻭﻻﺑﺒﻴ ﻌ ﻪ ﺇﻻ ﺑﻨﻘ ﺪ ﺍﻟﺒﻠ ﺪ )ﰒ ﺝ ﳌﺆﻧ ﺔ ﻭﻣﺸﻘ ﺔ ﻭﺇﻻ ﺍﺷﺘﺮ ﹶ ﻟﻌﺪ ﹺﻡ ﻋﻠﻤ ﻪ ﻭﻻ ﺑﻴﻨ ﺔ ﺃﻭ ﻣﻊ ﺃﺣﺪﳘﺎ ﻟﻜﻨ ﻪ ﳛﺘﺎ
ﺲ ﺃﻭ ﻣﻴﺘﹰﺎ ﺲ ﺣ ﹼﻘ ﻪ ﻭﻣﻠ ﻜ ﻪ ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﳌﺪﻳ ﻦ ﳏﺠﻮﺭﹰﺍ ﻋﻠﻴ ﻪ ﺑﻔﻠ ﹴ ﻁ ﺟﻨ ﺲ ﺣ ﹼﻘ ﻪ ﲤﻠ ﹶﻜ ﻪ( ﻭﺇﻻ ﺍﺷﺘﺮ ﹶ ﺇﻥ ﻛﺎ ﹶﻥ ﺟﻨ
ﻁ ﻭﻟ ﻪ ﺍﻷﺧ ﹸﺬ ﻣﻦ ﻣﺎ ﹺﻝ ﻏﺮ ﹺﱘ ﻏﺮ ﳝ ﻪ ﺇﻥ ﻭﻋﻠﻴ ﻪ ﺩﻳ ﻦ ﱂ ﻳﺄﺧﺬ ﺇﺫ ﻗ ﺪ ﺭ ﺣﺼﺘ ﻪ ﺑﺎﳌﻀﺎﺭﺑ ﺔ ﺇﻥ ﻋﻠﻤﻬﺎ ﻭﺇﻻ ﺍﺣﺘﺎ ﹶ
ﺏ ﺃﻭ ﻗﻔ ﹴﻞ ﱂ ﻳﻈﻔ ﺮ ﲟﺎ ﹺﻝ ﺍﻟﻐﺮ ﹺﱘ ﻭﺟﺤ ﺪ ﻏﺮ ﱘ ﺍﻟﻐﺮ ﹺﱘ ﺃﻭ ﻣﺎﻃﻞ ﻭﺇﺫﺍ ﺟﺎ ﺯ ﺍﻷﺧ ﹸﺬ ﻇﹶﻔﺮﹰﺍ ﺟﺎ ﺯ ﻟﻪ ﻛﺴ ﺮ ﺑﺎ ﹴ
ﲔ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻮﺻﻮ ﹺﻝ ﺇﱃ ﺍﻷﺧ ﺬ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻣﻌ ﻪ ﺑﻴﻨ ﹰﺔ ﻓﻼ ﻳﻀﻤﻨ ﻪ ﻛﺎﻟﺼﺎﺋ ﹺﻞ ﻭﺇﻥ ﺐ ﺟﺪﺍ ﹴﺭ ﻟﻠﻤﺪﻳ ﹺﻦ ﺇ ﹾﻥ ﺗﻌ ﻭﻧﻘ
ﺐ ﺍﻟﺮﻓ ﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﳓ ﹺﻮ ﻩ ﻑ ﻓﺘﻨ ﹰﺔ ﺃﻱ ﻣﻔﺴﺪ ﹶﺓ ﺗﻔﻀﻲ ﺇﱃ ﻣﺤﺮ ﹴﻡ ﻛﺄﺧ ﺬ ﻣﺎﻟ ﻪ ﻟﻮ ﺍﻃﻠ ﻊ ﻋﻠﻴ ﻪ ﻭﺟ ﺧﺎ
222
ﺹ ﺑ ﻪ ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟﺪﻳ ﻦ ﻋﻠﻰ ﻏ ﹺﲑ ﳑﺘﻨ ﹴﻊ ﻣﻦ ﺍﻷﺩﺍ ِﺀ ﻃﺎﻟﺒ ﻪ ﻟﻴﺆﺩﻱ ﻣﺎ ﻋﻠﻴ ﻪ ﻓﻼ ﳛ ﱡﻞ ﺃﺧ ﹸﺬ ﻟﺘﻤﻜﻨ ﻪ ﻣ ﻦ ﺍﳋﻼ ﹺ
ﻁﻒ ﻣﺎ ﱂ ﻳﻮﺟ ﺪ ﺷﺮ ﹸ ﺷﻲ ٍﺀ ﻟﻪ ﻷ ﱠﻥ ﻟ ﻪ ﺍﻟﺪﻓ ﻊ ﻣﻦ ﺃﻱ ﻣﺎﻟ ﻪ ﺷﺎ َﺀ ﻓﹺﺈ ﹾﻥ ﺃﺧ ﹶﺬ ﺷﻴﺌﹰﺎ ﻟﹶﺰ ﻣ ﻪ ﺭ ﺩ ﻩ ﻭﺿﻤﻨ ﻪ ﺇﻥ ﺗﻠ
ﺹ.
ﺍﻟﺘﻘﺎ ﹺ
]ﻓﺮﻉ[ :ﻟﻪ ﺍﺳﺘﻴﻔﺎ ُﺀ ﺩﻳ ﹴﻦ ﻟ ﻪ ﻋﻠﻰ ﺁﺧﺮ ﺟﺎﺣ ﺪ ﻟﻪ ﺑﺸﻬﻮ ﺩ ﺩﻳ ﹴﻦ ﺁﺧ ﺮ ﻟ ﻪ ﻋﻠﻴ ﻪ ﻗﻀﻰ ﻣﻦ ﻏ ﹺﲑ ﻋﻠﻤﻬﹺﻢ ﻭﻟ ﻪ
ﺹ ﻟﻠﻀﺮﻭﺭ ﺓ ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ
ﺟﺤ ﺪ ﻣﻦ ﺟﺤ ﺪ ﻩ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻟﻪ ﻋﻠﻰ ﺍﳉﺎﺣ ﺪ ﻣﺜ ﹶﻞ ﻣﺎﻟﻪ ﻋﻠﻴ ﻪ ﺃﻭ ﺃﻛﺜ ﺮ ﻓﻴﺤﺼ ﹸﻞ ﺍﻟﺘﻘﺎ
ﺝ ﺇﱃ ﺤ ﺪ ﻣﻦ ﺣ ﹼﻘ ﻪ ﺑﻘﺪ ﹺﺭ ﻩ )ﻭ ﺷﺮﹺﻁ ﻟﻠﺪﻋﻮﻯ( ﺃﻱ ﻟﺼﺤﺘﻬﺎ ﺣﱴ ﺗﺴﻤ ﻊ ﻭﲢﻮ ﻟ ﻪ ﺩﻭ ﹶﻥ ﻣﺎ ﻟﻶﺧ ﹺﺮ ﻋﻠﻴ ﻪ ﺟ
ﻉ(ﺐ ﺃﻭ ﻓﻀ ﺔ )ﻭﻧﻮ ﹴ ﺲ( ﻣ ﻦ ﺫﻫ ﹴ ﺵ )ﺃﻭ ﺩﻳ ﹴﻦ( ﻣﺜﻠﻲ ﺃﻭ ﻣﺘﻘﻮ ﹴﻡ )ﺫﻛ ﺮ ﺟﻨ ﹴ ﺺ ﺃﻭ ﻣﻐﺸﻮ ﹴ ﺏ )ﺑﻨﻘ ﺪ( ﺧﺎﻟ ﹴ ﺟﻮﺍ ﹴ
ﺽ )ﻭﻗﺪ ﺭ( ﻛﻤﺎﺋ ﺔ ﺩﺭﻫ ﹴﻢ ﻓﻀ ﺔ ﺧﺎﻟﺼ ﺔ ﺃﻭ ﻣﻐﺸﻮﺷ ﺔ ﺃﺷﺮﻓﻴ ﺔ ﺃﻃﺎﻟﺒ ﻪ ﻒ ﻤﺎ ﻏﺮ ﻭﺻﺤ ﺔ ﻭﺗﻜﺴ ﹴﺮ ﺇﻥ ﺍﺧﺘﻠ
ﺽ ﻟﻮﺯﹺﻧ ﻪ ﻭﻻ ﻁ ﺍﻟﺘﻌﺮ ﻁ ﺍﻟﺪﻋﻮﻯ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻣﻌﻠﻮﻣ ﹰﺔ ﻭﻣﺎ ﻋﻠ ﻢ ﻭﺯﻧ ﻪ ﻛﺎﻟﺪﻳﻨﺎ ﹺﺭ ﻻ ﻳﺸﺘﺮ ﹸ ﺎ ﺍﻵ ﹶﻥ ﻷ ﱠﻥ ﺷﺮ ﹶ
ﲔ ﺴ ﻪ ﺃﻧﻪ ﻭﺟ ﺪ ﻣﺎ ﹰﻻ ﺣﱴ ﻳﺒ ﺖ ﻓﻠ ﺲ ﺛﺒ ﺵ ﻭﻻ ﺗﺴﻤ ﻊ ﺩﻋﻮﻯ ﺩﺍﺋ ﹴﻦ ﻣﻔﻠ ﹴ ﻁ ﺫﻛ ﺮ ﺍﻟﻘﻴﻤ ﺔ ﰲ ﺍﳌﻐﺸﻮ ﹺ ﻳﺸﺘﺮ ﹸ
ﺏ ﻭﺣﻴﻮﺍ ﻥ ﺫﻛ ﺮ ﺕ ﻛﺤﺒﻮ ﹴ ﻂ ﺑﺎﻟﺼﻔﺎ ﲔ( ﺗﻨﻀﺒ ﹸ ﺏ ﻭﻗﺪﺭﻩ )ﻭ( ﰲ ﺍﻟﺪﻋﻮﻯ )ﺑﻌ ﹴ ﺙ ﻭﺍﻛﺘﺴﺎ ﹴ ﺳﺒﺒ ﻪ ﻛﺈﹺﺭ
ﺐ ﲔ ﻭﻫﻲ ﻣﺘﻘﻮﻣ ﹲﺔ ﻭ ﺟ ﺖ ﺍﻟﻌ ﺕ ﺳﻠ ﹴﻢ ﻭﻻ ﳚﺐ ﺫﻛ ﺮ ﺍﻟﻘﻴﻤ ﺔ ﻓﺈﹺﻥ ﺗﻠﻔ ﺻ ﹶﻔ ﺔ( ﺑﺄ ﹾﻥ ﻳﺼﻔﹶﻬﺎ ﺍﳌﺪﻋﻲ ﺑﺼﻔﺎ )
ﺲ ﻛﻌﺒ ﺪ ﻗﻴﻤﺘ ﻪ ﻛﺬﺍ )ﻭ( ﰲ ﺍﻟﺪﻋﻮﻯ )ﺑﻌﻘﺎ ﹴﺭ( ﺫﻛ ﺮ )ﺟﻬ ﺔ( ﻭﳏﻠ ﺔ )ﻭﺣﺪﻭ ﺩ( ﺃﺭﺑﻌ ﺔ ﺫﻛﺮ ﺍﻟﻘﻴﻤ ﺔ ﻣ ﻊ ﺍﳉﻨ ﹺ
ﺖ ﺷﻬﺮﺗ ﻪ ﻋﻦ ﻓﻼ ﻳﻜﻔﻲ ﺫﻛ ﺮ ﺛﻼﺛ ﺔ ﻣﻨﻬﺎ ﺇﺫﺍ ﹾﱂ ﻳﻌﻠﻢ ﺇﻻ ﺑﺄﺭﺑﻌ ﺔ ﻓﺈﹺﻥ ﻋﻠﻢ ﺑﻮﺍﺣ ﺪ ﻣﻨﻬﺎ ﻛﻔﻰ ﺑﻞ ﻟﻮ ﺃﻏﻨ
ﱄ ﻭﺷﺎﻫﺪﻳ ﹺﻦ ﺡ( ﻋﻠﻰ ﺍﻣﺮﺃ ﺓ ﺫﻛ ﺮ ﺻﺤﺘ ﻪ ﻭﺷﺮﻭ ﻃ ﻪ ﻣ ﻦ ﳓ ﹺﻮ )ﻭ ﹴ ﺐ )ﻭ( ﰲ ﺍﻟﺪﻋﻮﻯ )ﺑﻨﻜﺎ ﹴ ﲢﺪﻳ ﺪ ﻩ ﱂ ﳚ
ﺐ ﻕ ﻓﹺﺈ ﹾﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟ ﹸﺔ ﺃﻣ ﹰﺔ ﻭﺟ ﺖ ﻏ ﲑ ﻣﺠﱪ ﺓ ﻓﻼ ﻳﻜﻔﻲ ﻓﻴ ﻪ ﺍﻹﻃﻼ ﻋﺪﻭ ﹴﻝ( ﻭﺭﺿﺎﻫﺎ ﺇﻥ ﺷﺮﻁ ﺑﺄﻥ ﻛﺎﻧ
ﺲ ﲢﺘ ﻪ ﺣﺮ ﹰﺓ )ﻭ( ﰲ ﺍﻟﺪﻋﻮﻯ )ﺑﻌﻘ ﺪ ﻣﺎﱄ( ﻛﺒﻴ ﹴﻊ ﻭﻫﺒ ﺔ ﺖ ﻭﺃﻧﻪ ﻟﻴ ﻑ ﺍﻟﻌﻨ ﺫﻛ ﺮ ﺍﻟﻌﺠ ﹺﺰ ﻋﻦ ﻣﻬ ﹺﺮ ﺣﺮ ﺓ ﻭﺧﻮ
ﺾ( ﻁ ﺣﻜﻤﹰﺎ ﻣﻨ ﻪ )ﻭﺗﻠﻐﻮ( ﺍﻟﺪﻋﻮﻯ )ﺑﺘﻨﺎﻗ ﹴ ﺡ ﻷﻧﻪ ﺃﺣﻮ ﹸ ﺝ ﺇﱃ ﺗﻔﺼﻴ ﹴﻞ ﻛﻤﺎ ﰲ ﺍﻟﻨﻜﺎ ﹺ ﺫﻛ ﺮ ﺻﺤﺘ ﻪ ﻭﻻ ﳛﺘﺎ
ﺐ ﻓﺬﻛﹶﺮ ﺍﻟﺸﺎﻫ ﺪ ﺖ( ﺍﻟﺪﻋﻮﻯ ﻛﺄﻥ ﺍﺩﻋﻰ ﻣﻠﻜﹰﺎ ﺑﺴﺒ ﹴ ﺐ ﻣﻦ ﺍ ﹸﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺟﻮﺍﺑﻬﺎ )ﻛﺸﻬﺎﺩ ﺓ ﺧﺎﻟﹶﻔ ﻓﻼ ﻳﻄﻠ
ﺖ ﻭﺑ ﻪ ﺻﺮﺡ ﺳﺒﺒﹰﺎ ﺁﺧ ﺮ ﻓﻼ ﺗﺴﻤ ﻊ ﳌﻨﺎﻓﺎﺗﻬﺎ ﺍﻟﺪﻋﻮﻯ ﻭﻗﻀﻴﺘﻪ ﺃﻧ ﻪ ﻟﻮ ﺃﻋﺎﺩﻫﺎ ﻋﻠﻰ ﻭﻓ ﹺﻖ ﺍﻟﺪﻋﻮﻯ ﻗﹸﺒﻠ
ﺍﳊﻀﺮﻣﻲ ﻭﺍﻗﺘﻀﺎ ﻩ ﻛﻼ ﻡ ﻏ ﹺﲑ ﻩ ﻭﻻ ﺗﺒﻄ ﹸﻞ ﺍﻟﺪﻋﻮﻯ ﺑﻘﻮﻟ ﻪ ﺷﻬﻮﺩﻱ ﻓﺴﻘ ﹲﺔ ﺃﻭ ﻣﺒﻄﻠﻮ ﹶﻥ ﻓﻠ ﻪ ﺇﻗﺎﻣ ﹸﺔ ﺑﻴﻨ ﺔ ﺃﺧﺮﻯ
ﻒ ﻕ ﻣﺎ ﺍﺩﻋﺎ ﻩ ﲝ ﻖ ﻷﻧ ﻪ ﺗﻜﻠﻴ ﻒ ﺍ ﹸﳌ ﺪﻋﻲ( ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ﹺ ﺲ ﻟ ﻪ ﲢﻠﻴ ﺖ ﻋﻠﻴ ﻪ ﺑﻴﻨ ﹲﺔ( ﲝ ﻖ )ﻟﹶﻴ
ﻒ )ﻭ ﻣ ﻦ ﻗﺎ ﻣ
ﻭﺍﳊﻠ
ﻒ ﺍﳌﹸﺪﻳ ﹺﻦ ﻣ ﻊ ﺍﻟﺒﻴﻨ ﺔ ﺑﺈﹺﻋﺴﺎ ﹺﺭ ﻩ ﳉﻮﺍ ﹺﺯ ﺃ ﱠﻥ ﻟ ﻪ ﻣﺎ ﹰﻻ
ﺣﺠ ﺔ ﺑﻌ ﺪ ﺣﺠ ﺔ ﻓﻬﻮ ﻛﺎﻟﻄﻌ ﹺﻦ ﰲ ﺍﻟﺸﻬﻮ ﺩ ﻧﻌﻢ ﻟﻪ ﲢﻠﻴ
ﻒ ﻋﻠﻰ ﻧﻔﻲ ﻣﺎ ﺍﺩﻋﺎ ﻩ ﺑﺎﻃﻨﹰﺎ ﻭﻟﻮ ﺍﺩﻋﻰ ﺧﺼ ﻤ ﻪ ﻣﺴﻘﻄﹰﺎ ﻟﻪ ﻛﺄﺩﺍ ٍﺀ ﹶﻟ ﻪ ﺃﻭ ﺇﺑﺮﺍ ٍﺀ ﻣﻨ ﻪ ﺃﻭ ﺷﺮﺍﺋ ﻪ ﻣﻨ ﻪ ﹶﻓﻴﺤﻠ
ﻒﺍﳋﺼ ﻢ ﻻﺣﺘﻤﺎ ﹺﻝ ﻣﺎ ﻳﺪﻋﻴ ﻪ ﻭﻛﺬﺍ ﻟﻮ ﺍ ﺩﻋﻰ ﺧﺼ ﻤ ﻪ ﻋﻠﻴ ﻪ ﻋﻠ ﻤ ﻪ ﺑﻔﺴ ﹺﻖ ﺷﺎﻫ ﺪ ﻩ ﺃﻭ ﻛﺬﹺﺑ ﻪ ﻭﻻ ﻳﺘﻮﺟ ﻪ ﺣﻠ
ﻒ ﺽ ﺍ ﺩﻋﻰ ﻛﺬﺑ ﻪ ﻗﻄﻌﹰﺎ ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﻓﺴﺎ ﺩ ﻋﺎ ﹴﻡ .ﻭﻟﻮ ﻧﻜﹶﻞ ﻋ ﻦ ﻫ ﺬ ﻩ ﺍﻟﻴﻤﲔ ﺣﻠ ﻋﻠﻰ ﺷﺎﻫﺪ ﺃﻭ ﻗﺎ ﹴ
ﺖ ﻋﻠﻴ ﻪ ﺍﻟﺒﻴﻨ ﹸﺔ )ﺃﻣﻬﹶﻠ ﻪ( ﺍﻟﻘﺎﺿﻲ ﻭﺟﻮﺑﹰﺎ ﻟﻜﻦ
ﺐ ﺍﻹِﻣﻬﺎ ﹶﻝ ﻣ ﻦ ﻗﺎﻣ
ﺖ ﺍﻟﺸﻬﺎﺩ ﹸﺓ )ﻭﺇﺫﺍ( ﻃﻠ
ﺍ ﹸﳌﺪﻋﻰ ﻋﻠﻴ ﻪ ﻭﺑﻄﻠ
223
ﻒ ﻫﺮﺑ ﻪ )ﺛﻼﺛ ﹰﺔ( ﻣﻦ ﺍﻷﻳﺎ ﹺﻡ )ﻟﻴﺄﰐ ﺑﺪﺍﻓ ﹴﻊ( ﻣﻦ ﻧﺤ ﹺﻮ ﺃﺩﺍ ٍﺀ ﺃﻭ ﺇﺑﺮﺍ ٍﺀ ﻭﻣﻜ ﻦ ﺑﻜﻔﻴ ﹴﻞ ﻭﺇﻻ ﻓﺒﺎﻟﺘﺮﺳﻴﻢ ﻋﻠﻴ ﻪ ﺇﻥ ﺧﻴ
ﻕ ﺑﺎﻟ ﹴﻎ( ﻋﺎﻗ ﹴﻞ ﺙ ﻷﺎ ﻻ ﻳﻌﻈ ﻢ ﺍﻟﻀﺮ ﺭ ﻓﻴﻬﺎ )ﻭﻟﻮ ﺍﺩﻋﻰ ﺭ ﻣﻦ ﺳﻔ ﹺﺮ ﻩ ﻟﻴﺤﻀ ﺮ ﻩ ﺇﻥﹾ ﱂ ﺗﺰ ﺩ ﺍﳌ ﺪ ﹸﺓ ﻋﻠﻰ ﺍﻟﺜﻼ
ﻕ ﺑﻴﻤﻴﹺﻨ ﻪ ﻒ( ﻓﹶﻴﺼﺪ ﻚ ﻗﺒ ﹸﻞ ﻭﻫﻮ ﺭﺷﻴ ﺪ ) ﺣﹶﻠ
ﺐ )ﻓﻘﺎ ﹶﻝ ﺃﻧﺎ ﺣ ﺮ ﺃﺻﺎﻟ ﹰﺔ( ﻭﱂ ﻳﻜ ﻦ ﻗﹶﺪ ﺃﻗ ﺮ ﹶﻟ ﻪ ﺑﺎﳌﻠ ﳎﻬﻮ ﹺﻝ ﺍﻟﻨﺴ ﹺ
ﻭﺇﹺﻥ ﺍﺳﺘﺨﺪ ﻣ ﻪ ﻗﺒ ﹶﻞ ﺇﻧﻜﺎ ﹺﺭ ﻩ ﻭﺟﺮﻯ ﻋﻠﻴ ﻪ ﺍﻟﺒﻴ ﻊ ﻣﺮﺍﺭﹰﺍ ﺃﻭ ﺗﺪﺍﻭﻟﺘ ﻪ ﺍﻷﻳﺪﻱ ﳌﻮﺍﹶﻓ ﹶﻘﺘ ﻪ ﺍﻷﺻ ﹶﻞ ﻭ ﻫ ﻮ ﺍﳊﺮﻳ ﹸﺔ ﻭ ﻣ ﻦ
ﺝ ﺑﻘﻮﱄ ﺃﺻﺎﻟ ﹰﺔ ﻕ ﻋﻠﻰ ﺑﻴﻨ ﺔ ﺍﳊﺮﻳ ﺔ ﻷ ﱠﻥ ﺍﻷﻭﱃ ﻣﻌﻬﺎ ﺯﻳﺎﺩ ﹸﺓ ﻋﻠﻢ ﺑﻨﻘﻠﻬﺎ ﻋ ﻦ ﺍﻷﺻ ﹺﻞ ﻭﺧﺮ ﺖ ﺑﻴﻨ ﹸﺔ ﺍﻟﺮ
ﺛﹸ ﻢ ﻗﹸﺪﻣ
ﺖ ﺣﺮﻳﺘ ﻪ ﺍﻷﺻﻠﻴ ﹸﺔ ﺑﻘﻮﻟ ﻪ ﺭ ﺟ ﻊ ﻕ ﺇﻻ ﺑﺒﻴﻨ ﺔ ﻭﺇﺫﺍ ﺛﺒﺘ ﻚ ﻓﻼ ﻳﺼ ﺪ ﻣﺎ ﻟﻮ ﻗﺎﻝ ﺃﻋﺘﻘﺘﲏ ،ﺃﻭ ﺃﻋﺘﻘﲏ ﻣ ﻦ ﺑﺎﻋﲏ ﻟ
ﱯ( ﺃﻭ ﳎﻨﻮ ﻥ ﻕ )ﺻ ﻚ ﻷﻧ ﻪ ﺑﻨﺎ ﻩ ﻋﻠﻰ ﻇﺎﻫ ﹺﺮ ﺍﻟﻴ ﺪ )ﺃﻭ( ﺍﺩﻋﻰ ﺭ ﻣﺸﺘﺮﻳﻪ ﻋﻠﻰ ﺑﺎﺋ ﻌ ﻪ ﺑﺜﻤﹺﻨﻪ ﻭﺇﻥ ﺃﻗ ﺮ ﻟ ﻪ ﺑﺎﳌﻠ
ﲔ ﻣﺮﺩﻭﺩ ﺓ ﺽ ﺃﻭ ﳝ ﹴ ﻕ ﺇﻻ ﲝﺠ ﺔ( ﻣﻦ ﺑﻴﻨ ﺔ ﺃ ﻭ ﻋﻠ ﹺﻢ ﻗﺎ ﹴ ﺐ ﺍﻟﻴ ﺪ ) ﹾﱂ ﻳﺼ ﺪ
ﺲ ﰲ ﻳ ﺪ ﻩ( ﻭﻛﹶﺬﺑ ﻪ ﺻﺎﺣ ﻛﺒ ﹴﲑ )ﻟﻴ
ﻒ ﳋﻄ ﹺﺮ ﺷﺄ ﻥ ﳊﺮﻳ ﺔ ﺐ ﺍﻟﻴ ﺪ ﺣﹶﻠ ﺻ ﺪﹶﻗ ﻪ ﺻﺎﺣ ﱯ ﺑﻴ ﺪ ﻩ ﺃﻭ ﺑﻴ ﺪ ﻏ ﹺﲑ ﻩ ﻭ
ﻚ .ﻓﻠﻮ ﻛﺎ ﹶﻥ ﺍﻟﺼ ﻷ ﱠﻥ ﺍﻷﺻ ﹶﻞ ﻋ ﺪ ﻡ ﺍﳌﹸﻠ
ﻕ ﺇﻻ ﺑﺒﻴﻨ ﺔ. ﻑ ﻟﹶﻘﻄﹶﻪ ﹶﻟ ﻢ ﻳﺼ ﺪ ﻣﺎ ﱂ ﻳﻌﺮﻑ ﻟﹶﻘﻄﻪ ﻭﻻ ﺃﺛ ﺮ ﻹِﻧﻜﺎ ﹺﺭ ﻩ ﺇﺫﺍ ﺑﻠ ﹶﻎ ﻷ ﱠﻥ ﺍﻟﻴ ﺪ ﺣﺠ ﹲﺔ ﻓﺈﹺﻥ ﻋﺮ
]ﻓﺮﻉ[ :ﻻ ﺗﺴﻤ ﻊ ﺍﻟﺪﻋﻮﻯ ﹺﺑﺪﻳ ﹴﻦ ﻣﺆﺟ ﹴﻞ ﺇﺫ ﹾﱂ ﻳﺘﻌﻠﻖ ﺎ ﺇﻟﺰﺍ ﻡ ﻭﻣﻄﺎﻟﺒ ﹲﺔ ﰲ ﺍﳊﺎ ﹺﻝ ﻭﻳﺴﻤ ﻊ ﻗﻮ ﹸﻝ ﺍﻟﺒﺎﺋ ﹺﻊ
ﻒ ﺍﳌﺸﺘﺮﻱ ﺃﻧﻪ ﺑﺎ ﻋ ﻪ ﺖ ﺩﻋﻮﺍ ﻩ ﻟﺘﺤﻠﻴ ﻒ ﻭﻛﺬﺍ ﺑﺒﻴﻨﺔ .ﺇﻥ ﱂ ﻳﺼﺮﺡ ﺣﺎ ﹶﻝ ﺍﻟﺒﻴ ﹺﻊ ﲟﻠ ﻜ ﻪ ﻭﺇﻻ ﺳﻤﻌ ﺍﳌﺒﻴ ﻊ ﻭ ﹾﻗ
ﻭﻫﻮ ﻣﻠ ﹶﻜ ﻪ.
ﺖ ﺖ ﺍﳊ ﻖ( ﺑﻼ ﺣﻜ ﹴﻢ )ﻭﺇ ﹾﻥ ﺳ ﹶﻜ ﺏ ﺍﻟﺪﻋﻮﻯ ﻭﻣﺎ ﻳﺘﻌﻠ ﻖ ﹺﺑ ﻪ )ﺇﺫﺍ ﺃﻗ ﺮ ﺍﳌﹸﺪﻋﻰ ﻋﻠﹶﻴ ﻪ ﺛﹶﺒ )ﻓﺼﻞ( :ﰲ ﺟﻮﺍ ﹺ
ﺽ ﻋﻠﻴ ﻪ ﺍﻟﻴﻤﲔ) ،ﻓﹺﺈ ﹾﻥ ﺖ ﻓﻜﻤﻨﻜ ﹴﺮ( ﹶﻓﺘﻌﺮ ﺏ ﺃﻣ ﺮ ﻩ ﺍﻟﻘﺎﺿﻲ ﹺﺑ ﻪ( ﻭﺇ ﹾﻥ ﱂ ﻳﺴﺄ ﹾﻝ ﺍﳌﹸﺪﻋﻲ )ﻓﹺﺈ ﹾﻥ ﺳﻜ ﻋﻦ ﺍﳉﻮﺍ ﹺ
ﻁ ﺇﻧﻜﺎ ﺭ ﻣﺎ ﺍﺩﻋﻰ ﻋﻠﻴ ﻪ ﻭﺃﹶﺟﺰﺍﺋ ﻪ ﻒ ﺍﳌﹸﺪﻋﻲ ﻭﺇ ﹾﻥ ﺃﻧﻜ ﺮ ﺍﺷﺘﺮ ﹶ ﺖ( ﺃﻳﻀﹰﺎ ﻭﱂ ﻳﻈﻬﺮ ﺳﺒﺒ ﻪ )ﻓﻨﺎ ﻛ ﹲﻞ( ﻓﻴﺤﻠ ﺳ ﹶﻜ
ﺏ )ﻻ ﺗﻠﺰﻣﲏ( ﺍﻟ ﻌﺸﺮ ﹸﺓ )ﺣﱴ ﻳﻘﻮ ﹶﻝ ﻭﻻ ﻒ( ﰲ ﺍﳉﻮﺍ ﹺ ﻼ )ﱂ ﻳﻜ ﺇ ﹾﻥ ﺗﺠﺰﹶﺃ )ﻓﹺﺈ ﹼﻥ ﺍﺩﻋﻰ( ﻋﻠﻴ ﻪ )ﻋﺸ ﺮ ﹰﺓ( ﻣﺜ ﹰ
ﻉ ﻟﻜ ﹺﻞ ﺟﺰ ٍﺀ ﻣﻨﻬﺎ ﻓﻼ ﺑ ﺪ ﺃ ﹾﻥ ﻳﻄﺎﺑ ﻖ ﲔ ﻋﻠﻴ ﻪ ﻷﻥﱠ ﻣﺪﻋﻴﻬﺎ ﻣ ﺪ ﹴ ﺖ ﺍﻟﻴﻤ ﻒ( ﺇ ﹾﻥ ﺗﻮ ﺟ ﻬ ﺑﻌﻀﻬﺎ ﻭﻛﺬﺍ ﻳﺤﻠ
ﻒ ﺍ ﹸﳌﺪﻋﻲ ﺸﺮ ﺓ ﻭﺍﻗﺘﺼ ﺮ ﻋﻠﻴ ﻪ ﻓﻨﺎﻛ ﹲﻞ ﻋﻤﺎ ﺩﻭﻧﹺﻬﺎ ﻓﻴﺤﻠ ﻒ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟ ﻌ ﲔ ﺩﻋﻮﺍﻩ ،ﻓﹺﺈ ﹾﻥ ﺣﹶﻠ ﺍﻹِﻧﻜﺎ ﺭ ﻭﺍﻟﻴﻤ
ﲔ ﻛﺎﻹِﻗﺮﺍ ﹺﺭ )ﺃﻭ( ﺍﺩﻋﻰ )ﻣﺎ ﹰﻻ( ﻣﻀﺎﻓﹰﺎ ﻕ ﻣﺎ ﺩﻭ ﹶﻥ ﺍﻟﻌﺸﺮ ﺓ ﻭﻳﺄﺧﺬﹶﻩ َﻷ ﱠﻥ ﺍﻟﻨﻜﻮ ﹶﻝ ﻋ ﹺﻦ ﺍﻟﻴﻤ ﹺ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ﹺ
ﺖ )ﻋﻠ ﻲ ﺷﻴﺌﹰﺎ( ﺃﻭ ﻻ ﻳﻠﺰﻣﲏ ﺗﺴﻠﻴ ﻢ ﺷﻲ ٍﺀ ﺤ ﻖ( ﺃﻧ ﺏ )ﻻ ﺗﺴﺘ ﻚ ﻛﺬﺍ )ﻛﻔﺎ ﻩ( ﰲ ﺍﳉﻮﺍ ﹺ ﺐ ﻛﺄﻗﺮﺿﺘ ﻟﺴﺒ ﹴ
ﺏﻻ ﺐ ﺑﺎﻟﺒﻴﻨ ﺔ .ﻭﻟﻮ ﺍﺩﻋﻰ ﻋﻠﻴ ﻪ ﻭﺩﻳﻌ ﹰﺔ ﻓﻼ ﻳﻜﻔﻲ ﰲ ﺍﳉﻮﺍ ﹺ ﻑ ﺑ ﻪ ﻭﺍﺩﻋﻰ ﻣﺴﻘﻄﹰﺎ ﻃﹶﻮﻟ ﺇﻟﻴﻚ ،ﻭﻟﻮ ﺍﻋﺘﺮ
ﺏ .ﻭﻟﻮ ﺍﺩﻋﻰ ﻋﻠﻴ ﻪ ﻒ ﺍﳉﻮﺍ ﺏ ﻟﻴﻄﺎﺑ ﻖ ﺍﳊﻠ ﻒ ﻛﻤﺎ ﺃﺟﺎ ﻳﻠﺰﻣﲏ ﺍﻟﺘﺴﻠﻴ ﻢ ﺑ ﹾﻞ ﻻ ﺗﺴﺘﺤ ﻖ ﻋﻠ ﻲ ﺷﻴﺌﹰﺎ ﻭﳛﻠ
ﻒ ﻭﺃﹶﻋﻄﻰ ﺍﳌﺎ ﹶﻝ ﱂ ﻳﻠﺰ ﻣ ﻪ ﻗﺒﻮﹶﻟ ﻪ ﻣﻦ ﻏ ﹺﲑ ﺇﻗﺮﺍ ﹴﺭ ﻭﻟ ﻪ ﲢﻠﻴ ﹶﻔ ﻪ. ﲔ ﻓﻘﺎ ﹶﻝ ﻻ ﺃﺣﻠ ﺐ ﻣﻨ ﻪ ﺍﻟﻴﻤ
ﻣﺎ ﹰﻻ ﻓﺄﻧ ﹶﻜ ﺮ ﻭ ﹶﻃﹶﻠ
ﻒ ﻋﻠﻰ ﺖ ﱄ ﺃﻭ ﻫﻲ ﻟﺮﺟ ﹴﻞ ﻻ ﺃﻋﺮﻓ ﻪ ﺃﻭ ﻹﺑﲏ ﺍﻟﻄﻔﻞ ﺃﻭ ﻭﻗ ]ﻓﺮﻉ[ :ﻟﻮ ﺍﺩﻋﻰ ﻋﻠﻴ ﻪ ﻋﻴﻨﹰﺎ ﻓﻘﺎ ﹶﻝ ﻟﻴﺴ
ﲔ ﻣﻨ ﻪ ﺑ ﹾﻞ ﻉ ﺍﻟﻌ ﻑ ﺍﳋﺼﻮﻣ ﹸﺔ ﻋﻨ ﻪ ﻭﻻ ﺗ ﹶﱰ ﺍﻟﻔﻘﺮﺍ ِﺀ ﺃﻭ ﻣﺴﺠ ﺪ ﻛﺬﺍ ﻭﻫ ﻮ ﻧﺎﻇ ﺮ ﻓﻴ ﻪ ﻓﺎﻷﺻ ﺢ ﺃﻧ ﻪ ﻻ ﺗﻨﺼﺮ
ﲔﰲ
ﺖ ﻟ ﻪ ﺍﻟﻌ
ﻒ ﺍ ﹸﳌﺪﻋﻲ ﻭﺗﺜﺒ
ﲔ ﺭﺟﺎ َﺀ ﺃ ﹾﻥ ﻳﻘ ﺮ ﺃﻭ ﻳﻨﻜ ﹶﻞ ﻓﻴﺤﻠ
ﳛﻠﻔ ﻪ ﺍﳌﹸﺪﻋﻲ ﺃﻧ ﻪ ﻻ ﻳﻠﺰﻣ ﻪ ﺍﻟﺘﺴﻠﻴ ﻢ ﻟﻠﻌ ﹺ
224
ﺕ ﻋﻦ ﲔ ﻭﺍﻟﺒﺪ ﹸﻝ ﻟﻠﺤﻴﻠﻮﻟﺔ ﰲ ﺍﻟﺒﻘﻴ ﺔ ﺃﻭ ﻳﻘﻴ ﻢ ﺍﳌﹸﺪﻋﻲ ﺑﻴﻨ ﹰﺔ ﺃﺎ ﻟ ﻪ .ﻭﻟﻮ ﺃﺻ ﺮ ﺍﳌﹸﺪﻋﻰ ﻋﻠﻴﻪ ﻋﻠﻰ ﺳﻜﻮ ﺍﻷﻭﻟ ﹺ
ﺏ ﻟﻠﺪﻋﻮﻯ ﻓﻨﺎﻛ ﹲﻞ ﺇﻥ ﺣ ﹶﻜ ﻢ ﺍﻟﻘﺎﺿﻲ ﺑﻨﻜﻮﻟ ﻪ )ﻭﺇﺫﺍ ﺍﺩﻋﻴﺎ( ﺃﻱ ﺇﺛﻨﺎ ﻥ ﺃﻱ ﻛ ﹲﻞ ﻣﻨﻬﻤﺎ )ﺷﻴﺌﹰﺎ ﰲ ﻳ ﺪ ﺟﻮﺍ ﹴ
ﺿﻬﹺﻤﺎﺚ( ﱂ ﻳﺴﻨ ﺪ ﻩ ﺇﱃ ﺃﺣﺪﳘﺎ ﻗﺒ ﹶﻞ ﺍﻟﺒﻴﻨ ﺔ ﻭﻻ ﺑ ﻌﺪﻫﺎ )ﻭﺃﹶﻗﺎﻣﺎ( ﺃﻱ ﻛ ﹲﻞ ﻣﻨﹺﻬﻤﺎ )ﺑﻴﻨﺔ( ﺑﻪ ) ﺳﻘﹶﻄﺘﺎ( ﻟﺘﻌﺎﺭ ﺛﺎﻟ
ﺖ ﺑﻴﻨﺘ ﻪ )ﺃﻭ( ﺍﺩﻋﻴﺎ
ﻭﻻ ﻣﺮ ﺟ ﺢ ﻓﻜﺎ ﹶﻥ ﻛﻤﺎ ﻻ ﺑﻴﻨﺔ ﻓﹺﺈ ﹾﻥ ﺃﻗ ﺮ ﺫﻭ ﺍﻟﻴ ﺪ ﻷﺣﺪﳘﺎ ﻗﺒ ﹶﻞ ﺍﻟﺒﻴﻨ ﺔ ﺃﻭ ﺑﻌﺪﻫﺎ ﺭﺟﺤ
ﺲ ﺃﺣ ﺪﻫﻤﺎ ﺃﻭﱃ ﺑ ﻪ ﻣ ﻦ ﺍﻵﺧ ﹺﺮ ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳ ﹸﻜ ﻦ ﺑﻴ ﺪ ﺃﹶﺣ ﺪ
ﲔ )ﻓﻬ ﻮ ﳍﻤﺎ( ﺇﺫ ﻟﻴ ﺷﻴﺌﹰﺎ )ﺑﻴ ﺪﻫﻤﺎ( ﻭﺃﻗﺎﻣﺎ ﺑﻴﻨﺘ ﹺ
ﺽ ﺣﻴﺚ ﱂ ﻳﺘﻤﻴﺰ ﺃﺣ ﺪﻫﻤﺎ ﻂ ﺇﺫﺍ ﻭﻗ ﻊ ﺗﻌﺎﺭ ﺕ ﺑﻴﻨ ﹸﺔ ﻛ ﹼﻞ ﹶﻟ ﻪ ﺑﺎﻟﻜ ﹼﻞ ﹶﻓﻴﺠﻌ ﹸﻞ ﺑﻴﻨﻬﻤﺎ .ﻭﳏ ﱡﻞ ﺍﻟﺘﺴﺎﻗ ﻭ ﺷ ﹺﻬ ﺪ
ﻚ ﰒ ﺍﻟﻴ ﺪ ﻓﻴ ﻪ ﻟﻠﻤﺪﻋﻲ ﺃﻭ ﳌ ﻦ ﺃﻗ ﺮ ﻟ ﻪ ﺑ ﻪ ﺃﻭ ﺍﻧﺘﻘ ﹶﻞ ﻟ ﻪ ﻣﻨﻪ ﰒ ﺷﺎﻫﺪﺍﻥ ﲟﺮﺟﺢﹴ ﻭﺇﻻ ﻗﺪﻡ ﻭ ﻫ ﻮ ﺑﻴﺎ ﹸﻥ ﻧﻘ ﹺﻞ ﺍﳌﻠ
ﺐﻼ ﹸﺛ ﻢ ﺑﺬﻛ ﹺﺮ ﺳﺒ ﹺ ﻚ ﺃﺣ ﺪﻫﻤﺎ ﺑﺬﻛ ﹺﺮ ﺯﻣ ﹴﻦ ﺃﻭ ﺑﻴﺎ ﻥ ﺃﻧ ﻪ ﻭﻟ ﺪ ﰲ ﻣﻠ ﻜ ﻪ ﻣﺜ ﹰ ﲔ ﰒ ﺳﺒ ﻖ ﻣﻠ ﻼ ﻋﻠﻰ ﺷﺎ ﻫ ﺪ ﻭﳝ ﹴ ﻣﺜ ﹰ
ﲔ ﻭﺇ ﹾﻥ ﺗﺄﺧ ﺮ ﺗﺎﺭﳜﹸﻬﺎ ﺖ ﺑﻴﻨﺘ ﻪ( ﻣ ﻦ ﻏ ﹺﲑ ﳝ ﹴ ﻚ )ﺃﻭ( ﺍﺩﻋﻴﺎ ﺷﻴﺌﹰﺎ )ﺑﻴ ﺪ ﹶﺃ ﺣ ﺪﻫﻤﺎ( ﺗﺼﺮﻓﹰﺎ ﺃﻭ ﺇﻣﺴﺎﻛﹰﺎ )ﹸﻗﺪﻣ ﺍﳌﻠ
ﻚ ﻣ ﻦ ﺷﺮﺍ ٍﺀ ﻭ ﹶﻏ ﹺﲑ ﻩ ﺗﺮﺟﻴﺤﹰﺎ ﻟﺒﻴﻨ ﺔ ﺐ ﺍﳌﻠ ﺝ ﺷﺎﻫﺪﻳ ﹺﻦ ﺃﻭ ﱂ ﺗﺒﻴﻦ ﺳﺒ ﺖ ﺷﺎﻫﺪﹰﺍ ﻭﳝﻴﻨﹰﺎ ﻭﺑﻴﻨ ﹸﺔ ﺍﳋﺎﺭ ﹺ ﺃﻭ ﻛﺎﻧ
ﺐ ﻣﻠ ﻜ ﻪ.
ﺝ ﺳﺒ ﺐ ﺍﻟﻴ ﺪ ﺑﻴ ﺪ ﻩ ﻭﻳﺴﻤﻰ ﺍﻟﺪﺍﺧ ﹸﻞ ﻭﺇﻥ ﺣﻜﻢ ﺑﺎﻷﻭﱃ ﻗﺒﻞﹶ ﻗﻴﺎ ﹺﻡ ﺍﻟﺜﺎﻧﻴ ﺔ ﺃﻭ ﺑﻴﻨﺖ ﺑﻴﻨ ﹸﺔ ﺍﳋﺎﺭ ﹺ ﺻﺎﺣ ﹺ
ﺖ ﻟﺒﻄﻼ ﻥ ﺍﻟﻴ ﺪ ﺣﻴﻨﺌ ﺬ ﻭﻟﻮ ﺃﻗﺎ ﻡ ﻼ ﹸﻗﺪﻣ ﺝ ﺑﺄﻧ ﻪ ﺃﺷﺘﺮﺍ ﻩ ﻣﻨ ﻪ ﺃﻭ ﻣ ﻦ ﺑﺎﺋ ﻌ ﻪ ﻣﺜ ﹰ ﺕ ﺑﻴﻨ ﹸﺔ ﺍﳋﺎﺭ ﹺ ﻧﻌ ﻢ ﻟﻮ ﺷ ﻬ ﺪ
ﺕ ﺇﻧﺘﻘﺎ ﹰﻻ ﳑﻜﻨﹰﺎ ﻣﻦ ﺍﳌﻘ ﺮ ﻚ ﺇﻻ ﺇ ﹾﻥ ﺫﻛﺮ ﺖ ﻭﱂ ﺗﻨﻔ ﻌ ﻪ ﺑﻴﻨﺘ ﻪ ﺑﺎﳌﹸﻠ ﻚ ﹸﻗﺪﻣ ﺝ ﺑﻴﻨ ﹰﺔ ﺑﺄ ﱠﻥ ﺍﻟﺪﺍﺧ ﹶﻞ ﺃﻗ ﺮ ﻟ ﻪ ﺑﺎﳌﻠ ﺍﳋﺎ ﹺﺭ
ﻑ ﻣﺎ ﻟﻮ ﺃﻗﺎﻣﻬﺎ ﹶﻗﺒﻠﹶﻬﺎ ﻷﺎ ﺇﳕﺎ ﺗﺴﻤ ﻊ ﺑﻌﺪﻫﺎ ﻷ ﱠﻥ ﺍﻷﺻ ﹶﻞ ﰲ ﺝ( ﲞﻼ ﻟ ﻪ ﺇﻟﻴ ﻪ )ﻫﺬﺍ ﺇ ﹾﻥ ﺃﻗﺎﻣﻬﺎ ﺑﻌ ﺪ ﺑﻴﻨ ﺔ ﺍﳋﺎﺭ ﹺ
ﺖ ﻛﺎﻓﻴ ﹰﺔ. ﲔ ﻓﻼ ﻳﻌﺪ ﹸﻝ ﻋﻨﻬﺎ ﻣﺎ ﺩﺍﻣ ﺟﺎﻧﹺﺒ ﻪ ﺍﻟﻴﻤ
ﺖ ﻳ ﺪ ﻩ ﺑﺒﻴﻨ ﺔ ﱠﰒ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﲟﻠ ﻜ ﻪ ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﻣﺎ ﻗﺒ ﹶﻞ ﺇﺯﺍﻟ ﺔ ﻳ ﺪ ﻩ ﻭﺍﻋﺘﺬ ﺭ ﺑﻐﻴﺒ ﺔ ﺷﻬﻮ ﺩ ﻩ ]ﻓﺮﻭﻉ[ :ﻟﻮ ﺃﺯﻳﻠ
ﺾ ﺍﻟﻘﻀﺎﺀُ ،ﻟﻜ ﻦ ﻟﻮ ﻗﺎ ﹶﻝ ﺕ ﻓﻴﻨﻘ ﺖ ﺇ ﹾﺫ ﹾﱂ ﺗﺰ ﹾﻝ ﺇﻻ ﻟ ﻌ ﺪ ﹺﻡ ﺍﳊﺠ ﺔ ﻭﻗﺪ ﻇﹶﻬﺮ ﺖ ﻭﹸﻗ ﺪ ﻣ ﺃﻭ ﺟﻬﻠ ﻪ ﹺﺑﻬﹺﻢ ﺳ ﻤ ﻌ
ﺝ ﻟﺰﻳﺎﺩ ﺓ ﻚ ﻓﻘﺎ ﹶﻝ ﺍﻟﺪﺍﺧ ﹸﻞ ﺑ ﹾﻞ ﻫ ﻮ ﻣﻠﻜﻲ ﻭﺃﻗﺎﻣﺎ ﺑﻴﻨﺘﲔ ﲟﺎ ﻗﺎﻻ ﻗﹸﺪﻡ ﺍﳋﺎﺭ ﺝ ﻫﻮ ﻣﻠﻜﻲ ﺍﺷﺘﺮﻳﺘ ﻪ ﻣﻨ ﺍﳋﺎ ﹺﺭ
ﺕ ﺃﻧ ﻪ ﻣﻠﻜ ﻪ ﻭﺇﳕﺎ ﺃﻭ ﺩ ﻋ ﻪ ﺃﻭ ﺃﺟ ﺮ ﻩ ﺃﻭ ﺃﻋﺎ ﺭ ﻩ ﻟﻠﺪﺍﺧﻞ ﻚ ﻭﻛﺬﺍ ﹸﻗﺪﻣﺖ ﺑﻴﻨﺘ ﻪ ﻟﻮ ﺷ ﹺﻬ ﺪ ﻋﻠﻢ ﺑﻴﻨﺘﻪ ﺑﺎﻧﺘﻘﺎ ﹺﻝ ﺍﳌﻠ
ﻉ ﻓﻴﻬﺎ ﺖ ﺑﻴﻨ ﹸﺔ ﺍﻟﺪﺍﺧ ﹺﻞ .ﻭﻟ ﻮ ﺗﺪﺍﻋﻴﺎ ﺩﺍﺑ ﹰﺔ ﺃﻭ ﺃﺭﺿﹰﺎ ﺃﻭ ﺩﺍﺭﹰﺍ ﻷﺣﺪﻫﻤﺎ ﻣﺘﺎ ﺃﻭ ﺃﻧ ﻪ ﺃﻭ ﺑﺎﺋ ﻌ ﻪ ﻏﺼﺒ ﻪ ﻣﻨ ﻪ ﻭﺃﹸﻃﻠﻘ
ﻉ ﻓﺎﻟﻴ ﺪ ﹶﻟ ﻪ ﻓﺈﹺﻥﻚ ﺍﳌﻄﻠ ﹺﻖ ﻹﻧﻔﺮﺍ ﺩ ﻩ ﺑﺎﻹﻧﺘﻔﺎ ﹺ ﺖ ﺑﻴﻨﺘ ﻪ ﻋﻠﻰ ﺍﻟﺒﻴﻨ ﺔ ﺍﻟﺸﺎﻫﺪ ﺓ ﺑﺎﳌﻠ ﻉ ﻗﺪﻣ ﺃﻭ ﺍﳊﻤ ﹸﻞ ﺃﻭ ﺍﻟﺰﺭ
ﺖ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻟﻔﹸﺮﻗ ﺔ ﻭﻻ ﺑﻴﻨ ﹶﺔ ﻭﻻ ﻒ ﺍﻟﺰﻭﺟﺎ ﻥ ﰲ ﺃﻣﺘﻌ ﺔ ﺍﻟﺒﻴ ﺖ ﻓﺎﻟﻴ ﺪ ﹶﻟ ﻪ ﻓﻴ ﻪ ﻓﻘﻂ .ﻭﻟﻮ ﺍﺧﺘﻠ ﻉ ﺑﺒﻴ ﺺ ﺍﳌﺘﺎ ﺍﺧﺘ
ﻒ ﺍﻵﺧﺮ ،ﻓﺈﹺﺫﺍ ﺣﻠﻔﺎ ﺟﻌﻞ ﺑﻴﻨﻬﻤﺎ ﻭﺇ ﹾﻥ ﺻﻠ ﺢ ﻷﺣ ﺪﻫﻤﺎ ﻓﻘﻂ ﺃﻭ ﺹ ﻷﺣﺪﳘﺎ ﺑﻴ ﺪ ﻓﻠﻜ ﹼﻞ ﺗﺤﻠﻴ ﺍﺧﺘﺼﺎ
ﺕ ﺍﻟﺒﻴﻨ ﹸﺔ ﻒ )ﻭﺗﺮﺟ ﺢ( ﺍﻟﺒﻴﻨ ﹸﺔ )ﺑﺘﺎﺭﻳ ﹴﺦ ﺳﺎﹺﺑ ﹴﻖ( ﻓﻠﻮ ﺷﻬﺪ ﺺ ﺑﺎﻟﻴ ﺪ ﻭ ﺣﹶﻠ ﻒ ﺃﺣ ﺪﻫﻤﺎ ﻗﻀﻰ ﹶﻟ ﻪ ﻛﻤﺎ ﻟﻮ ﺍﺧﺘ ﺣﻠﹶ
ﺕ ﺑﻴﻨ ﹲﺔ ﺃﹸﺧﺮﻯ ﻚ ﻣ ﻦ ﺳﻨ ﺔ ﺇﱃ ﺍﻵ ﹶﻥ ﻭﺷﻬﺪ ﺚ ﺃﻭ ﻻ ﺑﻴ ﺪ ﺃﺣ ﺪ ﲟﻠ ﲔ ﰲ ﻋﲔﹴ ﺑﻴ ﺪﻫﻤﺎ ﺃﻭ ﻳ ﺪ ﺛﺎﻟ ﻷَﺣ ﺪ ﺍﳌﺘﻨﺎ ﹺﺯ ﻋ ﹺ
ﺖﻚ ﰲ ﻭﻗ ﺖ ﺍﳌﻠ ﲔ ﻓﺘﺮ ﹺﺟ ﻊ ﺑﻴﻨ ﹸﺔ ﺫﻱ ﺍﻷﻛﺜ ﹺﺮ ﻷﺎ ﺃﹶﺛﺒﺘ ﻚ ﳍﺎ ﻣ ﻦ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺳﻨ ﺔ ﺇﱃ ﺍﻵﻥ ﻛﺴﻨﺘ ﹺ ﻟﻶﺧﺮ ﲟﻠ
ﺐ ﺍﻟﺘﺎﺭﻳ ﹺﺦ ﺍﻟﺴﺎﺑ ﹺﻖ ﺃﺟﺮ ﹲﺓ ﻭﺯﻳﺎﺩ ﹲﺓ ﺣﺎﺩﺛ ﹲﺔ ﻣﻦ ﻳﻮ ﹺﻡ ﻣﻠ ﻜ ﻪ ﺑﺎﻟﺸﻬﺎﺩ ﺓ ﻷﺎ
ﺿﻬﺎ ﻓﻴﻪ ﺍﻷﺧﺮﻯ ﻭﻟﺼﺎﺣ ﹺ
ﻻ ﺗﻌﺎﺭ
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ﺖ ﻋﻠﻰ ﺍﻷﺻ ﹺﺢ .ﻭﻟﻮ ﺍﺩﻋﻰ ﰲ ﺐ ﻣﺘﺄﺧﺮ ﺓ ﺍﻟﺘﺎﺭﻳ ﹺﺦ ﻳ ﺪ ﱂ ﻳﻌﻠ ﻢ ﺃﺎ ﻋﺎﺩﻳﺔ ﻗﹸﺪﻣ ﻓﻮﺍﺋ ﺪ ﻣﻠ ﻜ ﻪ ﻭﺇﺫﺍ ﻛﺎ ﹶﻥ ﻟﺼﺎﺣ ﹺ
ﲔ ﻓﺄﻗﺎ ﻡ ﺍﻟﺪﺍﺧ ﹸﻞ ﺑﻴﻨ ﹰﺔ ﺃﻧ ﻪ ﺍﺷﺘﺮﺍﻫﺎ ﻣ ﻦ ﺯﻳ ﺪ ﻣ ﻦ ﻣﻨ ﹸﺬ ﺳﻨ ﺔ
ﲔ ﺑﻴ ﺪ ﻏ ﹺﲑ ﻩ ﺃﻧ ﻪ ﺍﺷﺘﺮﺍﻫﺎ ﻣ ﻦ ﺯﻳ ﺪ ﻣ ﻦ ﻣﻨ ﹸﺬ ﺳﻨﺘ ﹺ
ﻋ ﹴ
ﺖ ﺃ ﱠﻥ ﻳ ﺪ ﺍﻟﺪﺍﺧ ﹺﻞ ﻋﺎﺩﻳﺔﹲ ﺑﹺﺸﺮﺍﺋ ﻪ ﻣ ﻦ ﺯﻳ ﺪ ﻣﺎ ﺯﺍ ﹶﻝ ﻣﻠ ﹶﻜ ﻪ ﻋﻨ ﻪ ﻭﻟﻮ ﺍﲢ ﺪ ﺝ ﻷﺎ ﺃﹶﺛﺒﺘ ﺖ ﺑﻴﻨ ﹸﺔ ﺍﳋﺎﺭ ﹺ ﻗﹸﺪ ﻣ
ﺽ ﻟﻠﺤﺎ ﹺﻝ ﱂ ﺗﺴ ﻤ ﻊ ﺲ ﻭﱂ ﺗﺘﻌﺮ ﻚ ﺃﻣ ﺕ ﺑﻴﻨ ﹰﺔ ﲟﻠ
ﺗﺎﺭ ﹸﳜﻬﻤﺎ ﺃﻭ ﺃﹸﻃﻠ ﹶﻘﺘﺎ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﹸﻗ ﺪ ﻡ ﺫﻭ ﺍﻟﻴ ﺪ ﻭﻟﻮ ﺷﻬﺪ
ﲔ ﺳﺒﺒ ﻪ ﻛﺄﻥ ﺗﻘﻮ ﹶﻝ ﻼ ﺃﻭ ﺗﺒ ﻚ ﺣﺘﻰ ﻧﻘﻮ ﹶﻝ ﻭﱂ ﻳﺰ ﹾﻝ ﻣﻠ ﹸﻜ ﻪ ﺃﻭ ﻻ ﻧﻌﻠ ﻢ ﹶﻟ ﻪ ﻣﺰﻳ ﹰ ﻛﻤﺎ ﻻ ﺗﺴ ﻤ ﻊ ﺩﻋﻮﺍ ﻩ ﺑﺬﻟ
ﻚ ﺍﻟﺴﺎﺑ ﹺﻖ ﻻ ﺗﺴ ﻤ ﻊ ﻓﻜﺬﺍ ﺍﻟﺒﻴﻨ ﹸﺔ .ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻣ ﻦ ﺑﻴ ﺪ ﻩ ﺲ ﻷ ﱠﻥ ﺩﻋﻮﻯ ﺍﳌﹸﻠ ﺍﺷﺘﺮﺍﻫﺎ ﻣ ﻦ ﺧﺼ ﻤ ﻪ ﺃﻭ ﺃﻗ ﺮ ﹶﻟ ﻪ ﺑ ﻪ ﺃﻣ
ﺖ ﺯﻭﺟ ﹸﺔ ﺍﻟﺒﺎﺋ ﹺﻊ ﻣﻨ ﻪ ﻫﻲ ﻣﻠﻜﻲ ﺗﻌﻮﺿﺘﻬﺎ ﻣﻨ ﻪ ﻣﻦ ﲔ ﺍﺷﺘﺮﻳﺘﻬﺎ ﻣ ﻦ ﻓﻼ ﻥ ﻣ ﻦ ﻣﻨ ﹸﺬ ﺷﻬ ﹴﺮ ﻭﺃﻗﺎ ﻡ ﺑ ﻪ ﺑﻴﻨ ﹰﺔ ﻓﻘﺎﻟ ﻋ
ﺖ ﺑﻴ ﺪ ﻣ ﻦ ﺾ ﺣ ﻜ ﻢ ﺎ ﳍﺎ ﻭﺇﻻ ﺑﻘﻴ ﺝ ﺣﺎ ﹶﻝ ﺍﻟﺘﻌﻮﻳ ﹺ ﺖ ﺃﹶﺎ ﺑﻴ ﺪ ﺍﻟﺰﻭ ﹺ ﺖ ﺑ ﻪ ﺑﻴﻨﺔﹰ ،ﻓﺈﹺﻥ ﺛﺒ ﻣﻨﺬﹸ ﺷﻬﺮﻳ ﹺﻦ ﻭﺃﻗﺎﻣ
ﲔ ﻭﺃﺭﺑﻊ ﹺﻧﺴﻮ ﺓ ﻓﻴﻤﺎ ﻳﻘﺒﻠ ﻦ ﻓﻴ ﻪ )ﻋﻠﻰ ﺷﺎﻫ ﺪ ﻣ ﻊ ﻫﻲ ﺑﹺﻴﺪ ﻩ ﺍﻵ ﹶﻥ )ﻭ( ﺗﺮﺟ ﺢ )ﺑﺸﺎﻫﺪﻳ ﹺﻦ( ﻭﺷﺎﻫ ﺪ ﻭﺍﻣﺮﺃﺗ ﹺ
ﻉ ﻋﻠﻰ ﻗﺒﻮ ﹺﻝ ﻣ ﻦ ﹸﺫ ﻛ ﺮ ﺩﻭ ﹶﻥ ﺍﻟﺸﺎ ﻫ ﺪ ﻭﺍﻟﻴﻤﲔ )ﻻ( ﺗﺮ ﺟ ﺢ )ﺑﺰﻳﺎﺩ ﺓ( ﳓ ﻮ ﻋﺪﺍﻟ ﺔ ﺃﻭ ﻋ ﺪ ﺩ ﲔ( ﻟﻺِﲨﺎ ﹺ ﳝ ﹴ
ﲔ ﲔ ﻋﻠﻰ ﺭﺟ ﹴﻞ ﻭﺍﻣﺮﺃﺗ ﹺ ﺺ ﻭﻻ ﺑﺮﺟﻠ ﹺ ﻒ ﺑﺎﻟﺰﻳﺎﺩ ﺓ ﻭﺍﻟﻨﻘ ﹺ ﻉ ﻻ ﳜﺘﻠ )ﺷﻬﻮ ﺩ( ﺑﻞ ﺗﺘﻌﺎﺭﺿﺎ ﻥ ﻷ ﱠﻥ ﻣﺎ ﻗ ﺪ ﺭ ﻩ ﺍﻟﺸﺮ
ﺚ ﻻ ﻳ ﺪ ﻚ ﺣﻴ ﹸ ﻭﻻ ﻋﻠﻰ ﺃﺭﺑ ﹺﻊ ﻧﹺﺴﻮ ﺓ )ﻭﻻ( ﺑﻴﻨ ﺔ )ﻣﺆﺭﺧ ﺔ ﻋﻠﻰ( ﺑﻴﻨ ﺔ )ﻣﻄﻠﻘ ﺔ( ﱂ ﺗﺘﻌﺮﺽ ﻟﺰﻣ ﹺﻦ ﺍﳌﻠ
ﺕ ﻚ ﻓﺘﺘﻌﺎﺭﺿﺎ ﻥ .ﻧﻌﻢ ﻟﻮ ﺷ ﹺﻬ ﺪ ﺐ ﺍﳌﻠ ﲔ ﺍﻟﺜﹶﺎﻧﻴﺔ ﺳﺒ ﻷﺣ ﺪﻫﻤﺎ ﻭﺍﺳﺘﻮﻳﺎ ﰲ ﺃ ﱠﻥ ﻟﻜﻞ ﺷﺎﻫﺪﻳ ﹺﻦ ﻭﱂ ﺗﺒ
ﺏ .ﻭﺍﻷﺻ ﹸﻞ ﻋﺪ ﻡ ﺖ ﺑﻴﻨ ﹸﺔ ﺍﻹِﺑﺮﺍ ِﺀ ﻷﺎ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﺑﻌ ﺪ ﺍﻟﻮﺟﻮ ﹺ ﺤ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺪﻳ ﹴﻦ ﻭﺍﻷُﺧﺮﻯ ﺑﺎﻹِﺑﺮﺍﺀِ ﺭﺟ
ﺖ ﺇﻗﺮﺍ ﺭ ﺯﻳ ﺪ ﹶﻟ ﻪ ﺑﺪﻳ ﹴﻦ ﻓﺄﺛﺒﺖ ﺯﻳ ﺪﺐ ﺃﻟﻔﹶﺎ ﻥ ﻭﻟﻮ ﺃﺛﺒ ﺠ ﲔ ﻳ ﹺﻒ ﻭﺑﻴﻨ ﹲﺔ ﺑﺄﻟ ﹶﻔ ﹺ
ﺕ ﺑﻴﻨ ﹲﺔ ﺑﺄﻟ ﺗﻌﺪ ﺩ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﺷﻬ ﺪ
ﺙ ﺍﻟﺪﻳ ﹺﻦ ﺑﻌ ﺪ.ﺇﻗﺮﺍ ﺭ ﻩ ﺑﺄﻧﻪ ﻻ ﺷﻲ َﺀ ﹶﻟ ﻪ ﻋﻠﻴ ﻪ ﱂ ﻳﺆﺛ ﺮ ﻹﺣﺘﻤﺎ ﹺﻝ ﺣﺪﻭ
ﺤ ﻖ ﲦﺮ ﹰﺓ ﻚ ﺳﺎﺑ ﹴﻖ ﺑﺘﺎﺭﻳ ﹴﺦ ﱂ ﻳﺴﺘ ﺽ ﲟﻠ ﻚ ﺩﺍﺑﺔ ﺃﻭ ﺷﺠﺮ ﺓ ﻣ ﻦ ﻏ ﹺﲑ ﺗﻌﺮ ﹴ ]ﻓﺮﻭﻉ[ :ﻟﻮ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﲟﻠ
ﻼ ﻋﻨ ﺪ ﺍﻟﺸﻬﺎﺩ ﺓ ﻭﻳﺴﺘﺤ ﻖ ﺍﳊﹶﻤ ﱡﻞ ﻭﺍﻟﹶﺜﻤﺮ ﻏ ﲑ ﺍﻟﻈﺎﻫ ﹺﺮ ﻋﻨﺪﻫﺎ ﺗﺒﻌﹰﺎ ﻟﻸﻡ ﻭﺍﻷﺻﻞﹺ، ﻇﺎﻫﺮ ﹰﺓ ﻭﻻ ﻭﻟﺪﹰﺍ ﻣﻨﻔﺼ ﹰ
ﺙ ﻣﺎ ﺫﹸﻛ ﺮ ﻓﻴﺴﺘﺤ ﹸﻘ ﻪ ﻭﻟﻮ ﺍﺷﺘﺮﻯ ﺷﻴﺌﹰﺎ ﻓﺄﺧ ﹶﺬ ﻣﻨ ﻪ ﲝﺠ ﺔ ﻏ ﲑ ﺇﻗﺮﺍ ﹴﺭ ﻚ ﺳﺎﺑ ﹴﻖ ﻋﻠﻰ ﺣﺪﻭ ﺖ ﳌﻠ ﺿ ﻓﺈﹺﺫﺍ ﺗﻌﺮ
ﻑ ﺭﺟﻊ ﻋﻠﻰ ﺑﺎﺋ ﻌ ﻪ ﺍﻟﺬﻱ ﱂ ﻳﺼﺪﻗ ﻪ ﻭﻻ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﺑﺄﻧ ﻪ ﺍﺷﺘﺮﺍ ﻩ ﻣ ﻦ ﺍﳌﹸﺪﻋﻲ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﳊﹸﻜ ﹺﻢ ﹺﺑ ﻪ ﺑﺎﻟﺜﻤ ﹺﻦ ﲞﻼ
ﻒ ﺍﳌﺪﻋﻲ ﺑﻌ ﺪ ﻧﻜﻮﻟ ﻪ ﻷﻧ ﻪ ﺍﳌﻘﺼ ﺮ ﻭﻟﻮ ﺍﺷﺘﺮﻯ ﻗﻨﹰﺎ ﻭﺃﻗ ﺮ ﺑﺄﻧ ﻪ ﻗ ﻦ ﰒ ﺍﺩﻋﻰ ﻣﺎ ﻟﻮ ﺃ ﺧ ﹶﺬ ﻣﻨ ﻪ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻩ ﺃﻭ ﲝﻠ
ﲝﺮﻳﺔ ﺍﻷﺻ ﹺﻞ ﻭﺣﻜ ﻢ ﹶﻟ ﻪ ﺎ ﺭﺟ ﻊ ﺑﺜﻤﹺﻨ ﻪ ﻋﻠﻰ ﺑﺎﺋ ﻌ ﻪ ﻭﱂ ﻳﻀ ﺮ ﺍﻋﺘﺮﺍﹸﻓ ﻪ ﺑﺮﹼﻗ ﻪ ﻷﻧ ﻪ ﻣﻌﺘﻤ ﺪ ﻓﻴ ﻪ ﻋﻠﻰ ﺍﻟﻈﺎ ﻫ ﹺﺮ.
ﺾ ﻋﻠﻰ ﺍﻷﺻ ﺢ. ﺕ ﺑﺎﳌﻘﺼﻮ ﺩ ﻭﻻ ﺗﻨﺎﻗ ﺖ ﻷﺎ ﺷﻬﺪ ﻚ ﻣﻄﻠ ﹴﻖ ﹸﻗﺒﹺﻠ ﺕ ﺑﻴﻨ ﹲﺔ ﲟﻠ ﲔ ﻓﺸ ﻬ ﺪ ﻭﻟﻮ ﺍﺩﻋﻰ ﺷﺮﺍ َﺀ ﻋ ﹴ
ﻀ ﺮ ﻭﺇ ﹾﻥ ﺫﻛ ﺮ ﺳﺒﺒﹰﺎ ﻭ ﻫ ﻢ ﺳﺒﺒﹰﺎ ﺁﺧ ﺮ ﺿ ﺮ ﺫﻟﻚ ﺕ ﻟ ﻪ ﺑ ﻪ ﻣ ﻊ ﺳﺒﹺﺒ ﻪ ﹾﱂ ﻳ ﻭﻛﺬﺍ ﻟﻮ ﺍﺩﻋﻰ ﻣﻠﻜﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻓﺸﻬ ﺪ
ﲔ ﺍﻟﺪﻋﻮﻯ ﻭﺍﻟﺸﻬﺎﺩ ﺓ. ﺾﺑ ﻟﻠﺘﻨﺎﻗ ﹺ
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ﺖ ﻣ ﻦ ﺍﳌﹸﺸﺘﺮﻱ ﺖ ﺑﻴﻨ ﹲﺔ ﺣﺴﺒ ﹲﺔ ﺃ ﱠﻥ ﺃﺑﺎﻩ ﻭﻗﹶﻔﻬﺎ ﻋﻠﻴ ﻪ ﰒ ﻋﻠﻰ ﺃﻭﻻ ﺩ ﻩ ﺍﻧﺘﺰ ﻋ ﻉ ﺩﺍﺭﹰﺍ ﰒ ﻗﺎﻣ
]ﻓﺮﻉ[ :ﻟﻮ ﺑﺎ
ﻕ ﺍﻟﺒﺎﺋ ﻊ ﺍﻟﺸﻬﻮ ﺩ ﻭﺇ ﹶﻻ ﻭﱢﻗ ﹶﻔﺖ،ﻑ ﻟ ﻪ ﻣﺎ ﺣﺼ ﹶﻞ ﰲ ﺣﻴﺎﺗ ﻪ ﻣ ﻦ ﺍﻟﻐﻠ ﺔ ﺇﹺﻥ ﺻ ﺪ
ﻭﺭﺟ ﻊ ﺑﺜﻤﹺﻨ ﻪ ﻋﻠﻰ ﺍﻟﺒﺎﺋ ﹺﻊ ﻭﻳﺼﺮ
ﻒ .ﻗﹶﺎﹶﻟ ﻪ ﺍﻟﺮﺍﻓﻌﻲ ﻛﺎﻟﻘﻔﺎ ﹺﻝ. ﺱ ﺇﱃ ﺍﻟﻮﺍﻗ
ﺏ ﺍﻟﻨﺎ ﹺ
ﺖ ﻷﻗﺮ ﹺﺻ ﹺﺮﹶﻓ
ﺕ ﻣﺼ ﺮﹰﺍ
ﻓﹺﺈ ﹾﻥ ﻣﺎ
ﲔ ﺍﳌﺪﻋﺎ ﺓ ﺍﺳﺘﺼﺤﺎﺑﹰﺎ ﳌﺎ ﺳﺒ ﻖ ﻣ ﻦ ﻚ ﺍﻵ ﹶﻥ ﻟﻠﻌ ﹺﺐ ﺇﻥ ﺍﳓﺼ ﺮ ﺍﻷﻣ ﺮ ﻓﻴ ﻪ ﲟﻠ ]ﻓﺮﻉ[ :ﲡﻮ ﺯ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﻞ ﲡ
ﺕﻚ ﻭﺇﻻ ﻟﺘﻌﺴ ﺮ ﺏ ﻷ ﱠﻥ ﺍﻷﺻ ﹶﻞ ﺍﻟﺒﻘﺎ َﺀ ﻭﻟﻠﺤﺎﺟ ﺔ ﻟﺬﻟ ﺙ ﻭﺷﺮﺍ ٍﺀ ﻭﻏ ﹺﲑﻫﻤﺎ ﺇﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻲ ﺍﻹﺳﺘﺼﺤﺎ ﹺ ﺇﺭ
ﺏ ﻭﺇﻻ ﱂ ﺡ ﺑﺄﻧ ﻪ ﺍﻋﺘﻤ ﺪ ﺍﻹِﺳﺘﺼﺤﺎ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻋﻠﻰ ﺍﻷﻣﻼ ﻙ ﺍﻟﺴﺎﺑﻘ ﺔ ﺇﺫﺍ ﺗﻄﺎﻭ ﹶﻝ ﺍﻟﺰﻣﻦ ﻭﳏﱡﻠ ﻪ ﺇﻥ ﱂ ﻳﺼﺮ
ﺚ( ﻓﹺﺈ ﹾﻥ ﺃﻗ ﺮ ﺑ ﻪ ﻷﺣﺪﳘﺎ ﺳﹼﻠ ﻢ ﺇﻟﻴ ﻪ ﲔ )ﺷﻴﺌﹰﺎ ﺑﻴ ﺪ ﺛﺎﻟ ﺗﺴﻤﻊ ﻋﻨ ﺪ ﺍﻷﻛﺜﺮﻳ ﻦ )ﻭﻟﻮ ﺍﺩﻋﻴﺎ( ﺃﻱ ﻛ ﹲﻞ ﻣﻦ ﺍﺛﻨ ﹺ
ﺚ ﻭ )ﺃﻗﺎ ﻡ ﻛ ﹲﻞ( ﻣﻨﻬﻤﺎ )ﺑﻴﻨ ﹰﺔ ﺃﻧ ﻪ ﺍﺷﺘﺮﺍ ﻩ( ﻣﻨ ﻪ ﻭﺳﻠ ﻢ ﲦﻨ ﻪ )ﻓﹺﺈ ﹾﻥﻭﻟﻶﺧ ﹺﺮ ﲢﻠﻴ ﹶﻔ ﻪ )ﻭ( ﺇ ﹾﻥ ﺍﺩﻋﻴﺎ ﺷﻴﺌﹰﺎ ﻋﻠﻰ ﺛﺎﻟ
ﻒ ﺗﺎﺭ ﹸﳜﻬﻤﺎ ﺑﹶﺄ ﹾﻥ ﺃﹸﻃﻠﻘﺘﺎ ﻒ ﺗﺎﺭ ﹶﳜﻬﻤﺎ ﺣ ﻜ ﻢ ﻟﻸَﺳﺒ ﹺﻖ( ﻣﻨﻬﻤﺎ ﺗﺎﺭﳜﹰﺎ ﻷ ﱠﻥ ﻣﻌﻬﺎ ﺯﻳﺎﺩﺓ ﻋﻠ ﹴﻢ )ﻭﺇﻻ( ﳜﺘﻠ ﺍﺧﺘﻠ
ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻭ ﺃ ﺭﺧﺘﺎ ﺑﺘﺎﺭﻳ ﹴﺦ ﻣﺘﺤ ﺪ ) ﺳﻘﹶﻄﺘﺎ( ﻹﺳﺘﺤﺎﻟ ﺔ ﺃﹶﻋﻤﺎﳍﹸﻤﺎ ﹸﺛ ﻢ ﺇ ﹾﻥ ﺃﻗ ﺮ ﳍﻤﺎ ﺃﻭ ﻷﺣ ﺪﻫﻤﺎ ﻓﻮﺍﺿ ﺢ
ﻒ ﻟ ﹸﻜ ﹴﻞ ﳝﻴﻨﹰﺎ ﻭﻳﺮﺟﻌﺎ ﻥ ﻋﻠﻴ ﻪ ﺑﺎﻟﺜﻤ ﹺﻦ ﻟﺜﺒﻮﺗ ﻪ ﺑﺎﻟﺒﻴﻨ ﺔ ﻭﻟﻮ ﻗﺎ ﹶﻝ ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻭﺍﳌﺒﻴ ﻊ ﰲ ﻳ ﺪ ﺍﳌﺪﻋﻰ ﻋﻠﻴ ﻪ ﻭﺇﻻ ﺣﻠ
ﱳ ﲟﺎ ﻗﺎﻻﻩ ﻭﻃﻠﺒﺎ ﻩ ﺑﺎﻟﺜﻤ ﹺﻦ ﻓﺈﹺﻥ ﺍﲢ ﺪ ﺑ ﻌﺘ ﹶﻜ ﻪ ﺑﻜﺬﺍ ﻭﻫﻮ ﻣﻠﻜﻲ ﻭﺇﻻ ﱂ ﺗﺴﻤ ﻊ ﺍﻟﺪﻋﻮﻯ ﹶﻓﺄﹶﻧﻜ ﺮ ﻭﺃﻗﺎﻣﺎ ﺑﻴﻨ ﹺ
ﻼ ﻓﻘﺎ ﹶﻝ ﺑ ﹾﻞ ﺃﺟﺮﺗﲏ ﲨﻴ ﻊ ﺖ ﺑﻌﺸﺮ ﺓ ﻣﺜ ﹰ ﻚ ﺍﻟﺒﻴ
ﻒ ﻟﺰ ﻣ ﻪ ﺍﻟﺜﻤﻨﺎ ﻥ .ﻭﻟﻮ ﻗﺎﻝﹶ ﺃﺟﺮﺗ ﺗﺎﺭﳜﹸﻬﻤﺎ ﺳ ﹶﻘ ﹶﻄﺘﺎ ﻭﺇ ﹾﻥ ﺍﺧﺘﻠ
ﲔ ﺗﺴﺎﻗﻄﹶﺘﺎ ﻓﻴﺘﺤﺎﻟﻔﺎ ﻥ ﱠﰒ ﻳﻔﺴ ﺦ ﺍﻟﻌﻘ ﺪ. ﺍﻟﺪﺍ ﹺﺭ ﺑﻌﺸﺮ ﺓ ﻭﺃﻗﺎﻣﺎ ﺑﻴﻨﺘ ﹺ
ﻚ ﺍﻟﺒﺎﺋ ﹺﻊ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻏ ﲑ ﺫﻱ ﻳ ﺪ ]ﺗﻨﺒﻴﻪ[ :ﻻ ﻳﻜﻔﻲ ﰲ ﺍﻟﺪﻋﻮﻯ ﻛﺎﻟﺸﻬﺎﺩ ﺓ ﺫﻛ ﺮ ﺍﻟﺸﺮﺍ ِﺀ ﺇﻻ ﻣ ﻊ ﺫﻛ ﹺﺮ ﻣﻠ
ﻀﻬﻢ )ﻣﺎ ﹰﻻ( ﺖ ﻣﻨ ﻪ ﺗﻌﺪﻳﹰﺎ )ﻭﻟﻮ ﺍﺩﻋﻮﺍ( ﺃﻱ ﺍﻟﻮﺭﺛ ﹸﺔ ﻛﱡﻠﻬﻢ ﺃﻭ ﺑﻌ ﺖ ﺍﻟﻴ ﺪ ﻟ ﻪ ﻭﻧﺰ ﻋ ﺃﻭ ﻣﻊ ﺫﹶﻛﺮﹺ ﻳ ﺪ ﻩ ﺇﺫﺍ ﻛﺎﻧ
ﻀﻬﻢ ﻋﻠﻰ ﻒ( ﻣﻌ ﻪ ﺑﻌ ﺕ )ﻭﺃﻗﺎﻣﻮﺍ ﺷﺎﻫﺪﹰﺍ( ﺑﺎﳌﺎ ﹺﻝ )ﻭﺣﻠ ﻋﻴﻨﹰﺎ ﺃﻭ ﺩﻳﻨﹰﺎ ﺃﻭ ﻣﻨﻔﻌ ﹰﺔ )ﳌﻮﺭﺛﻬﹺﻢ( ﺍﻟﺬﻱ ﻣﺎ
ﺠ ﹶﺔ ﲤﺖ ﰲ ﺣ ﹼﻘ ﻪ ﻭﺣﺪ ﻩ ﻕ ﻣﻮﺭﺛ ﻪ ﺍﻟ ﹸﻜ ﱠﻞ )ﹶﺃ ﺧ ﹶﺬ ﻧﺼﻴﺒ ﻪ ﻭﻻ ﻳﺸﺎ ﹺﺭ ﻙ ﻓﻴ ﻪ( ﻣ ﻦ ﺟﻬ ﺔ ﺍﻟﺒﻘﻴ ﺔ ﻷ ﱠﻥ ﺍﳊ ﺍﺳﺘﺤﻘﺎ ﹺ
ﺾ ﺍﻟﻮﺭﹶﺛ ﺔ ﺻﺒﻴﹰﺎ ﺃﻭ ﻏﺎﺋﺒﹰﺎ ﲔ ﺍﻹِﻧﺴﺎ ﻥ ﻻ ﻳﻌﻄﻰ ﺎ ﻏﲑﻩ ﻓﻠﻮ ﻛﺎ ﹶﻥ ﺑﻌ ﻒ ﻭﺃﻥ ﳝ ﻭﻏ ﹺﲑ ﻩ ﻗﺎﺩ ﺭ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻠ
ﺾ ﻭﺭﺛﺘ ﻪ ﺖ ﻓﺄﺧﺬ ﺑﻌ ﻒ ﺇﺫﺍ ﺑﻠ ﹶﻎ ﺃﻭ ﺣﻀ ﺮ ﻭﺃﺧ ﹶﺬ ﻧﺼﻴﺒ ﻪ ﺑﻼ ﺇﻋﺎﺩ ﺓ ﺩﻋﻮﻯ ﻭﺷﻬﺎﺩ ﺓ ﻭﻟﻮ ﺃﻗ ﺮ ﺑﺪﻳ ﹴﻦ ﳌﻴ ﺣﻠ
ﻗﺪﺭ ﺣﺼﺘ ﻪ ﻭﻟﻮ ﺑﻐ ﹺﲑ ﺩﻋﻮﻯ ﻭﻻ ﺇﺫ ﹶﻥ ﻣ ﻦ ﺣﺎﻛ ﹴﻢ ﻓﻠﻠﺒﻘﻴ ﺔ ﻣﺸﺎﺭﻛﺘ ﻪ ﻭﻟﻮ ﺃﺧ ﹶﺬ ﺃﺣ ﺪ ﺷﺮﻛﺎﺋ ﻪ ﰲ ﺩﺍ ﹴﺭ ﺃﻭ
ﺼ ﻪ ﻣﻦ ﺃﺟﺮﺗﻬﺎ ﱂ ﻳﺸﺎﺭﻛ ﻪ ﻓﻴ ﻪ ﺑﻘﻴ ﹸﺔ ﺍﻟﻮﺭﹶﺛ ﺔ ﻛﻤﺎ ﻗﺎﻟ ﻪ ﺷﻴﺨﻨﺎ. ﻣﻨﻔﹶﻌﺘﻬﺎ ﻣﺎ ﳜ
ﺹ) .ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻆ ﺧﺎ ﹴ ﺺ ﲝ ﹴﻖ ﻋﻠﻰ ﻏ ﹺﲑ ﻩ ﺑﻠﻔ ﺕ ﺟﻤ ﻊ ﺷﻬﺎﺩ ﺓ .ﻭﻫﻲ ﺇﺧﺒﺎ ﺭ ﺍﻟﺸﺨ ﹺ )ﻓﹶﺼ ﹲﻞ( :ﰲ ﺍﻟﺸﻬﺎﺩﺍ
ﻁ )ﺃﺭﺑﻌ ﹲﺔ( ﻣ ﻦ ﻟﺮﻣﻀﺎ ﹶﻥ( ﺃﻱ ﻟﺜﺒﻮﺗ ﻪ ﺑﺎﻟﻨﺴﺒ ﺔ ﻟﻠﺼﻮ ﹺﻡ ﻓﻘﻂ ) .ﺭ ﺟ ﹲﻞ( ﻭﺍ ﺣ ﺪ ﻻ ﺍﻣﺮﺃ ﹲﺓ ﻭﺧﻨﺜﻰ )ﻭﻟﺰﹺﻧﺎ( ﻭﻟﻮﺍ
ﺨﻨﺎ :ﻭﺍﻟﺬﻱ ﻳﺘﺠ ﻪ ﺃﻧ ﻪ ﺸ ﹶﻔﺘ ﻪ ﰲ ﻓﹶﺮﺟﻬﺎ ﺑﺎﻟﺰﹺﻧﺎ .ﻗﹶﺎ ﹶﻝ ﺷﻴ ﺍﻟﺮﺟﺎ ﹺﻝ ﻳﺸﻬﺪﻭ ﹶﻥ ﺃﹸﻢ ﺭﺃﻭ ﻩ ﺃﺩﺧ ﹶﻞ ﻣﻠﻜﻔﹰﺎ ﳐﺘﺎﺭﹰﺍ ﺣ
ﻂﺾ ﻳﺴﻘ ﹸ ﻉ ﺗﻨﺎﻗ ﹴﲔ ﻹِﺣﺘﻤﺎ ﹺﻝ ﻭﻗﹸﻮ ﹺ ﺐ ﺳﺆﺍ ﹸﻝ ﺍﻟﺒﺎﻗ ﻁ ﺫﻛ ﺮ ﺯﻣﺎ ﻥ ﻭﻣﻜﺎ ﻥ ﺇﻻ ﹾﻥ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺃﺣ ﺪﻫﻢ ﻓﻴﺠ ﻻ ﻳﺸﺘﺮ ﹸ
ﺍﻟﺸﻬﺎﺩﺓﹶ ﻭﻻ ﺫ ﹶﻛ ﺮ ﺭﺃﻳﻨﺎ ﻛﺎﳌﺮﻭ ﺩ ﰲ ﺍﳌﻜﺤﻠ ﺔ ﺑﻞ ﻳﺴ ﻦ ﻭﻳﻜﻔﻲ ﻟﻺِﻗﺮﺍ ﹺﺭ ﺑ ﻪ ﺇﺛﻨﺎ ﻥ ﻛﻐ ﹺﲑ ﻩ )ﻭﳌﺎ ﹴﻝ( ﻋﻴﻨﹰﺎ ﻛﺎ ﹶﻥ
227
ﺽ
ﻒ ﻭﻗﹶﺮ ﹴ ﺼ ﺪ ﺑ ﻪ ﻣﺎ ﹲﻝ( ﻣﻦ ﻋﻘ ﺪ ﻣﺎﱄ ﺃﻭ ﺣ ﻖ ﻣﺎﱄ )ﻛﺒﻴ ﹴﻊ( ﻭ ﺣﻮﺍﻟ ﺔ ﻭﺿﻤﺎ ﻥ ﻭﻭﻗ
ﺃﻭ ﺩﻳﻨﹰﺎ ﺃﻭ ﻣﻨﻔﻌ ﹰﺔ )ﻭﻣﺎ ﹸﻗ
ﺖ ﺷﻲ ٌﺀ ﲔ( ﻭﻻ ﻳﺜﺒ ﻭﺇﺑﺮﺍ ٍﺀ ) ﻭﺭﻫ ﹴﻦ( ﻭﺻﻠ ﹴﺢ ﻭﺧﻴﺎ ﹴﺭ ﻭﹶﺃ ﺟ ﹴﻞ )ﺭﺟﻼ ﻥ ﺃﻭ ﺭﺟ ﹲﻞ ﻭﺍﻣﺮﺃﺗﺎ ﻥ ﺃﻭ ﺭﺟ ﹲﻞ ﻭﳝ
ﺏ
ﺲ ﲟﺎ ﹴﻝ ﻭﻻ ﻳﻘﺼ ﺪ ﻣﻨ ﻪ ﻣﺎ ﹲﻝ ﻣﻦ ﻋﻘﻮﺑ ﺔ ﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻛﺤ ﺪ ﺷﺮ ﹴ ﻚ( ﺃﻱ ﻣﺎ ﻟﻴ ﲔ )ﻭﻟﻐ ﹺﲑ ﺫﻟ ﲔ ﻭﳝ ﹴ ﺑﺎﻣﺮﺃﺗ ﹺ
ﺝ ﺧﺎﹶﻟﻌﻬﺎ
ﺙ ﺑﺄ ﻥ ﺍ ﺩﻋﻰ ﺑﻘﻴ ﹸﺔ ﺍﻟﻮﺭﹶﺛ ﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟ ﺔ ﺃﻥ ﺍﻟﺰﻭ
ﻑ ﻭﻣﻨ ﹺﻊ ﺇﺭ
ﻭ ﺳﺮﹺﻗ ﺔ ﺃﻭ ﻵﺩ ﻣ ﹴﻲ ﹶﻛﻘﹶﻮ ﺩ ﻭﺣ ﺪ ﻗﺪ
ﺡ
ﻕ( ﻣﻨﺠ ﹴﺰ ﺃﻭ ﻣﻌﻠ ﹴﻖ ﻭﻓﺴ ﹺﺦ ﻧﻜﺎ ﹴ ﺡ( ﻭﺭﺟﻌ ﺔ )ﻭﻃﻼ ﹴ ﺙ ﻣﻨ ﻪ )ﻭﳌﺎ ﻳﻈﻬ ﺮ ﻟﻠﺮﺟﺎ ﹺﻝ ﻏﺎﻟﺒﹰﺎ ﻛﻨﻜﺎ ﹴ ﺣﱴ ﻻ ﺗﺮ ﹶ
ﺽ ﻭﻭﻛﺎﻟ ﺔ ﻭﻛﻔﺎﻟ ﺔ ﻭﺷﺮﻛ ﺔ ﻭﻭﺩﻳﻌ ﺔ ﻭﻭﺻﺎﻳ ﺔ ﻭﺭﺩ ﺓ ﻭﺍﻧﻘﻀﺎ ِﺀ ﻋ ﺪ ﺓ ﺕ ﻭﺇﻋﺴﺎ ﹴﺭ ﻭﻗﺮﺍ ﹴ ﻍ )ﻭﻋﺘ ﹴﻖ( ﻭﻣﻮ ﻭﺑﻠﻮ ﹴ
ﲔ ) ﺭﺟﻼ ﻥ( ﻻ ﺭﺟ ﹲﻞ ﺖ ﺇﻻ ﺑﺮﺟﻠ ﹺ ﺑﺄﺷﻬ ﹴﺮ ﻭﺭﺅﻳ ﺔ ﻫﻼ ﹴﻝ ﻏﲑ ﺭﻣﻀﺎﻥﹶ ﻭﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺷﻬﺎﺩ ﺓ ﻭﺇﻗﺮﺍ ﺭ ﲟﺎ ﻻ ﻳﺜﺒ
ﺖ ﺍﻟﺴﻨ ﹸﺔ ﻣﻦ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ ﺃﻧ ﻪ ﻻ ﳚﻮ ﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﺴﺎ ِﺀ ﰲ ﺍﳊﺪﻭ ﺩ ﻚ ﻋ ﹺﻦ ﺍﻟﺰﻫﺮﻱ :ﻣﻀ ﻭﺍﻣﺮﺃﺗﺎ ﻥ ﳌﺎ ﺭﻭﻯ ﻣﺎﻟ
ﺕ ﹶﻏﲑﻫﺎ ﳑﺎ ﻳﺸﺎﺭﻛﹸﻬﺎ ﰲ ﺍﳌﻌﲎ )ﻭﳌﺎ ﻳﻈﻬ ﺮ ﻟﻠﻨﺴﺎ ِﺀ( ﻏﺎﻟﺒﹰﺎ ﺲ ﺑﺎﳌﺬﻛﻮﺭﺍ ﻕ ﻭﻗﻴ ﺡ ﻭﻻ ﰲ ﺍﻟﻄﻼ ﹺ ﻭﻻ ﰲ ﺍﻟﻨﻜﺎ ﹺ
ﺖ ﺛﻴﺎﺑﹺﻬﺎ )ﺃﺭﺑ ﻊ( ﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ )ﺃﻭ ﺭﺟﻼ ﻥ ﺃﻭ ﺐ ﺍﻣﺮﺃ ﺓ ﲢ ﻉ ﻭﻋﻴ ﹺ ﺾ( ﻭﺑﻜﺎﺭ ﺓ ﻭﺛﻴﺎﺑ ﺔ ﻭﺭﺿﺎ ﹴ )ﻛﻮﹺﻻﺩ ﺓ ﻭﺣﻴ ﹴ
ﺖ ﺍﻟﺴﻨ ﹸﺔ ﺑﺄﻧ ﻪ ﳚﻮ ﺯ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﺴﺎ ِﺀ ﻓﻴﻤﺎ ﻻ ﻳﻄﻠ ﻊ ﻀ ﺭﺟ ﹲﻞ ﻭﺍﻣﺮﺃﹶﺗﺎ ﻥ( ﳌﺎ ﺭﻭﻯ ﺍﺑ ﻦ ﺃﰊ ﺷﻴﺒ ﹶﺔ ﻋ ﹺﻦ ﺍﻟﺰﻫﺮﻱ :ﻣ
ﲔ.
ﻚ ﺑﺮﺟ ﹴﻞ ﻭﳝ ﹴ ﺖ ﺫﻟ ﻚ ﻏ ﲑ ﻩ ﻭﻻ ﻳﺜﺒ ﺲ ﺑﺬﻟ ﻋﻠﻴ ﻪ ﻏﲑ ﻫ ﻦ ﻣﻦ ﻭﻻ ﺩ ﺓ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻋﻴﻮﹺﺑﻬﹺﻦ ﻭﻗﻴ
ﺕ ﺃﺭﺑ ﻊﺸ ﺮ ﹶﺓ ﺳﻨ ﹰﺔ ﻓﺸﻬ ﺪ ﺖ ﻋ
ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻤﺎ ﺇﺫﺍ ﺷﻬ ﺪ ﺭﺟﻼ ﻥ ﺃ ﱠﻥ ﻓﻼﻧﹰﺎ ﺑﻠ ﹶﻎ ﻋﻤ ﺮ ﻩ ﺳ )ﻭ ﺳﺌ ﹶﻞ( ﺑﻌ
ﻼ ﻓﻬﻞ ﳚﻮ ﺯ ﺗﺰﻭﳚﻬﺎ ﺇﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﺕ ﺷﻬ ﺮ ﻣﻮﻟ ﺪ ﻩ ﺃﻭ ﻗﺒﹶﻠ ﻪ ﺃﻭ ﺑﻌ ﺪ ﻩ ﺑﺸﻬ ﹴﺮ ﻣﺜ ﹰﻧﺴﻮﺓ ﺃ ﱠﻥ ﻓﻼﻧ ﹶﺔ ﻳﺘﻴﻤ ﹰﺔ ﻭﻟﺪ
ﻍﺖ ﺿﻤﻨﹰﺎ ﺑﻠﻮ ﹸ ﲔ) .ﻓﺄﺟﺎﺏ( ﻧ ﹶﻔ ﻌﻨﺎ ﺍﻟﱠﻠ ﻪ ﺑ ﻪ :ﻧﻌﻢ ﻳﺜﺒ ﺴﻬﺎ ﺑ ﺮ ﺟﹶﻠ ﹺﻍ ﻧﻔ ِﺕ ﺑﻠﻮ ﹺﻗﻮﳍ ﻦ ﺃﻭ ﻻ ﳚﻮ ﺯ ﺇﻻ ﺑﻌ ﺪ ﺛﺒﻮ
ﺐ ﺿﻤﻨﹰﺎ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻨﺴﺎ ِﺀ ﺑﺎﻟﻮﻻ ﺩ ﺓ ﻓﻴﺠﻮ ﺯ ﺗﺰﻭﳚﻬﺎ ﺑﺈﹺﺫﻧﹺﻬﺎ ﻟﻠﺤﻜ ﹺﻢ ﺖ ﺍﻟﻨﺴ ﻣ ﻦ ﺷﻬﺪ ﹶﻥ ﺑﻮﻻ ﺩﺗﻬﺎ ﻛﻤﺎ ﻳﺜﺒ
ﺑﺒﻠﻮﻏﻬﺎ ﺷﺮﻋﹰﺎ .ﺍﻩ.
ﺖ ﺍﳌﻬ ﺮ ﺃﻭ ﺃﻗﺎ ﻣ ﻪ ﻫ ﻮ ﻋﻠﻰ ﺖ ﺷﺎﻫﺪﹰﺍ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﺯﻭﺟﹺﻬﺎ ﺑﺎﻟﺪﺧﻮ ﹺﻝ ﻛﹶﻔﻰ ﺣﻠﻔﹸﻬﺎ ﻣ ﻌ ﻪ ﻭﻳﺜﺒ ]ﻓﺮﻉ[ :ﻟﻮ ﺃﻗﺎ ﻣ
ﻒ
ﻁ ﰲ ﺷﺎ ﻫ ﺪ ﺗﻜﻠﻴ ﺕ ﺍﻟﻌﺪ ﺓ ﻭﺍﻟﺮﺟﻌ ﺔ ﻭﻟﻴﺴﺎ ﲟﺎ ﹴﻝ )ﻭ ﺷ ﹺﺮ ﹶ ﻒ ﺍﳊﻠﻒ ﻣﻌ ﻪ ﻷﻥ ﻗﺼ ﺪ ﻩ ﺛﹸﺒﻮ ﺇﻗﺮﺍﺭﹺﻫﺎ ﺑ ﻪ ﱂ ﻳﻜ
ﺼ ﻪ ﻭﻻ ﻣ ﻦ ﹶﻏ ﹺﲑ ﺫﻱ ﻕ ﻟﻨﻘ ﻆ ﻓﻼ ﺗﻘﺒ ﹸﻞ ﻣ ﻦ ﺻﱯ ﻭﳎﻨﻮ ﻥ ﻭﻻ ﳑ ﻦ ﺑ ﻪ ﹺﺭ ﻭﺣﺮﻳ ﹲﺔ ﻭﻣﺮﻭﺀ ﹲﺓ ﻭﻋﺪﺍﻟ ﹲﺔ( ﻭﺗﻴﻘ ﹲ
ﺱ ﻋﺮﻓﹰﺎ ﻓﻴﺴ ﻘﻄﹸﻬﺎ ﺍﻷﻛ ﹶﻞ ﻣﺮﻭﺀ ﺓ ﻷﻧ ﻪ ﻻ ﺣﻴﺎ َﺀ ﻟ ﻪ ﻭ ﻣ ﻦ ﻻ ﺣﻴﺎ َﺀ ﹶﻟ ﻪ ﻳﻘﻮﻝﹸ ﻣﺎ ﺷﺎ َﺀ ﻭﻫﻲ ﺗﻮﻗﻰ ﺍﻷﺩﻧﺎ
ﺱ ﻭﺇﻛﺜﺎ ﺭ ﻣﺎ ﻕ ﻭﺍﳌﺸ ﻲ ﻓﻴ ﻪ ﻛﺎﺷﻔﹰﺎ ﺭﺃ ﺳ ﻪ ﺃﻭ ﺑ ﺪﻧ ﻪ ﻟﻐﲑﹺ ﺳﻮﻗﻲ ﻭﻗﺒﻠ ﹶﺔ ﺍﳊﻠﻴ ﺔ ﺑﹺﺤﻀﺮ ﺓ ﺍﻟﻨﺎ ﹺ ﺏ ﰲ ﺍﻟﺴﻮ ﹺ ﻭﺍﻟﺸﺮ
ﻑ ﻗﻠﻴ ﹺﻞ ﺍﻟﺜﻼﺛ ﺔ ﻭﻻ ﻣ ﻦ ﻓﹶﺎﺳ ﹴﻖ ﻭﺍﺧﺘﺎ ﹴﺭ ﲨ ﻊ ﻣﻨ ﻬ ﻢ ﺍﻷﺫﺭﻋﻲ ﺺ ﲞﻼ ﺐ ﺷﻄﺮﻧ ﹴﺞ ﺃﻭ ﺭﻗ ﹴ ﻚ ﺑﻴﻨﻬﻢ ﺃﻭ ﻟﻌ ﻳﻀﺤ
ﺕ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﻭﻋ ﻢ ﺍﻟﻔﺴ ﻖ ﻗﻀﻰ ﺍﳊﺎﻛ ﻢ ﺑﺸﻬﺎﺩ ﺓ ﺍﻷﻣﺜ ﹺﻞ ﺾ ﺍﳌﺎﻟﻜﻴ ﺔ ﺇﺫﺍ ﻓﻘﺪ ﻭﺍﻟﻐﺰﻱ ﻭﺁﺧﺮﻭﻥ ﻗﻮ ﹶﻝ ﺑﻌ
ﻑ ﹺﺑ ﻪ
ﻉ ﺍﻟﻜﺒﺎﺋ ﹺﺮ ﻛﺎﻟﻘﺘ ﹺﻞ ﻭﺍﻟﺰﹺﻧﺎ ﻭﺍﻟﻘﺬ ﺏ( ﹸﻛ ﹺﻞ )ﻛﺒﲑ ﺓ( ﻣ ﻦ ﺃﻧﻮﺍ ﹺ ﻓﺎﻷﻣﺜ ﹺﻞ ﻟﻠﻀﺮﻭﺭ ﺓ ﻭﺍﻟﻌﺪﺍﻟ ﹸﺔ ﺗﺘﺤﻘ ﻖ )ﺑﺎﺟﺘﻨﺎ ﹺ
ﺲ ﺍﻟﻜﻴ ﹺﻞ ﺃ ﹺﻭ ﺍﻟﻮﺯ ﻥ ﻭﻗﻄ ﹺﻊ ﺍﻟﺮﺣ ﹺﻢ ﻭﺍﻟﻔﹶﺮﺍ ﹺﺭ ﺱ ﻭﺷﻬﺎﺩ ﺓ ﺍﻟﺰﻭ ﹺﺭ ﻭﺑﺨ ﹺ ﲔ ﺍﻟﻐﻤﻮ ﹺ ﻭﺃﹶﻛ ﹺﻞ ﺍﻟﺮﹺﺑﺎ ﻭﻣﺎ ﹺﻝ ﺍﻟﻴﺘﻴ ﹺﻢ ﻭﺍﻟﻴﻤ ﹺ
ﺖ ﻣﻜﺘﻮﺑ ﺔ ﻭﺗﺄﺧ ﹺﲑ ﺯﻛﺎ ﺓ ﻋﺪﻭﺍﻧﹰﺎ
ﺐ ﻗﺪ ﺭ ﺭﺑ ﹺﻊ ﺩﻳﻨﺎ ﹴﺭ ﻭﺗﻔﻮﻳ
ﻕ ﺍﻟﻮﺍﻟﺪﻳ ﹺﻦ ﻭﻏﹶﺼ ﹺ
ﻒ ﺑﻼ ﻋﺬ ﹴﺭ ﻭﻋﻘﻮ ﹺ
ﻣ ﻦ ﺍﻟﺰﺣ
228
ﺏ )ﺇﺻﺮﺍ ﹴﺭ ﺙ ﻣﺮﺗ ﻜﺒﹺﻬﺎ ﺑﺎﻟﺪﻳ ﹺﻦ ﻭ ﺭﹶﻗ ﺔ ﺍﻟﺪﻳﺎﻧ ﺔ )ﻭ( ﺍﺟﺘﻨﺎ ﹺ
ﻭﳕﻴﻤ ﺔ ﻭﻏﲑﹺﻫﺎ ﻣﻦ ﹸﻛ ﱢﻞ ﺟﺮﳝ ﺔ ﺗﺆﺫ ﹸﻥ ﺑﻘﻠ ﺔ ﺍﻛﺘﺮﺍ
ﺖ ﻋﺪﺍﻟﺘ ﻪ ﻣﻄﻠﻘﹰﺎ .ﺃﻭﺐ ﻛﺒﲑ ﹰﺓ ﺑﻄﹶﻠ ﺐ ﻃﺎﻋﺎﺗ ﻪ ﺻﻐﺎﺋ ﺮ ﻩ ﻓﻤﱴ ﺍﺭﺗﻜ ﻋﻠﻰ ﺻﻐﲑ ﺓ( ﺃﻭ ﺻﻐﺎﺋ ﹴﺮ ﺑﺄﻥ ﻻ ﺗﻐﹸﻠ
ﺖ ﻃﺎ ﻋﺘ ﻪ ﺻﻐﺎﺋ ﺮ ﻩ ﻓﻬ ﻮ ﻋﺪﻝﹲ ،ﻭ ﻣﺘﻰ ﺍﺳﺘﻮﻳﺎﻕ .ﻓﹺﺈ ﹾﻥ ﻏﻠﺒ ﺻﻐﲑ ﹰﺓ ﺃﻭ ﺻﻐﺎﺋ ﺮ ﺩﺍﻭ ﻡ ﻋﻠﻴﻬﺎ ﺃﻭ ﹰﻻ ﺧﻼﻓﹰﺎ ﳌﻦ ﻓ ﺮ
ﺖ ﺻﻐﺎﺋ ﺮ ﻩ ﻃﺎﻋﺎﺗ ﻪ ﻓﻬ ﻮ ﻓﺎﺳ ﻖ .ﻭﺍﻟﺼﻐﲑﺓﹸ ﻛﻨ ﹶﻈ ﹺﺮ ﺍﻷﺟﻨﺒﻴ ﺔ ﻭﳌﺴِﻬﺎ ﻭﻭﻁ ِﺀ ﺭﺟﻌﻴ ﺔ ﻭﻫﺠ ﹺﺮ ﺍﳌﺴﻠ ﹺﻢ ﺃﻭ ﹶﻏﹶﻠﺒ
ﺏ ﻻ ﺣ ﺪ ﻓﻴ ﻪ ﻭﹶﻟ ﻌ ﹴﻦ ﻭﻟﻮ ﻟﺒﻬﻴﻤ ﺔ ﺃﻭ ﻛﺎﻓ ﹴﺮ ﻭﺑﻴ ﹺﻊ ﺏ ﺣﺮﻳ ﹴﺮ ﻭﻛﺬ ﹴ ﺲ ﺭ ﺟ ﹴﻞ ﺛﹶﻮ ﺙ ﻭﺑﻴ ﹺﻊ ﲬ ﹴﺮ ﻭﻟﺒ ﹺﻕ ﺛﻼ ﻓﻮ
ﻒ ﺍﻟﻌﻮﺭ ﺓ ﰲ ﺸ ﺐ ﻭﺑﻴ ﹺﻊ ﺭﻗﻴ ﹴﻖ ﻣﺴﻠ ﹴﻢ ﻟﻜﺎﻓ ﹴﺮ ﻭﳏﺎﺫﺍ ﺓ ﻗﺎﺿﻲ ﺍﳊﺎﺟﻬﺔ ﺍﻟﻜﻌﺒﺔ ﺑﻔﺮ ﹺﺟ ﻪ ﻭ ﹶﻛ ﺐ ﻻ ﺫﻛ ﹺﺮ ﻋﻴ ﹴ ﻣﻌﻴ ﹴ
ﺕ ﻋﻠﻴﻬﺎ. ﺐ ﺑﻨﺮ ﺩ ﳊﺼ ﺔ ﺍﻟﻨﻬﻲ ﻋﻨ ﻪ ﻭﻏﻴﺒ ﺔ ﻭﺳﻜﻮ ﺍﳋﹶﻠﻮ ﺓ ﻋﺒﺜﹰﺎ ﻭﹶﻟ ﻌ ﹴ
ﻉ ﻋﻠﻰ ﺃﻧﻬﺎ ﻛﺒﲑ ﹲﺓ ﳌﺎ ﻓﻴﻬﺎ ﻣ ﻦ ﺍﻟﻮﻋﻴ ﺪ ﺍﻟﺸﺪﻳ ﺪ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﻏﻴﺒ ﺔ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﻀﻬﻢ ﺍﻹِﲨﺎ ﻭﻧﻘ ﹶﻞ ﺑﻌ
ﺾﻭﺣﻤﻠ ﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻌﻤﻮ ﹺﻡ ﺍﻟﺒﻠﻮﻯ ﺎ ،ﻭﻫﻲ ﺫﻛ ﺮ ﻙ ﻭﻟﻮ ﳓﻮ ﺇﺷﺎﺭﺓ ﻏ ﲑ ﻙ ﺍﶈﺼﻮ ﺭ ﺍﳌ ﻌﻴ ﻦ ﻭﻟﻮ ﻋﻨ ﺪ ﺑﻌ ﹺ
ﻼ ﻣﻜﺮﻭ ﻩ ﺇ ﹾﻥ ﹾﱂ ﻳﻜ ﻦ ﻓﻴ ﻪ ﺐ ﺑﺎﻟﺸﻄﺮﻧ ﹺﺞ ﺑﹺﻜﺴ ﹺﺮ ﺃﻭﻟﻪ ﻭﻓﺘﺤﻪ ﻣﻌﺠﻤﹰﺎ ﻭﻣﻬﻤ ﹰ ﲔ ﲟﺎ ﻳﻜ ﺮ ﻩ ﻋﺮﻓﹰﺎ .ﻭﺍﻟﻠﻌ ﺍﳌﺨﺎﻃﺒ
ﺐ ﻣ ﻊ ﻣﻌﺘﻘ ﺪ ﲢﺮ ﳝ ﻪ ﺖ ﺻﻼ ﺓ ﻭﻟﻮ ﺑﻨﺴﻴﺎ ﻥ ﺑﺎﻻﺷﺘﻐﺎ ﹺﻝ ﺑ ﻪ ﺃﻭ ﻟﻌ ﲔ ﺃﻭ ﺃ ﺣ ﺪﻫﻤﺎ ﺃﻭ ﺗﻔﻮﻳ ﺷﺮﻁﹸ ﻣﺎ ﹴﻝ ﻣ ﻦ ﺍﳉﺎﻧﺒ ﹺ
ﻂ ﻣﺮﻭﺀ ﹸﺓ ﻣ ﻦ ﻳﺪﺍﻭ ﻣ ﻪ ﺚ ﻭﺍﻵﺛﺎ ﹺﺭ ﻋﻠﻰ ﻣﺎ ﹸﺫ ﻛ ﺮ ﻭﺗﺴ ﹸﻘ ﹸ ﻭﺇﻻ ﻓﺤﺮﺍﻡ ،ﻭﻳﺤﻤ ﹸﻞ ﻣﺎ ﺟﺎ َﺀ ﰲ ﺫ ﻣ ﻪ ﻣ ﻦ ﺍﻷﺣﺎﺩﻳ
ﻓﺘﺮ ﺩ ﺷﻬﺎﺩﺗ ﻪ ﻭﻫﻮ ﺣﺮﺍ ﻡ ﻋﻨ ﺪ ﺍﻷﺋﻤ ﺔ ﺍﻟﺜﻼﺛ ﺔ ﻣﻄﻠﻘﹰﺎ .ﻭﻻ ﺗﻘﺒ ﹸﻞ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻣ ﻦ ﻣﻐ ﱠﻔ ﹴﻞ ﻭﻣﺨﺘ ﹼﻞ ﻧﻈ ﹴﺮ ﻭﻻ ﺃﹶﺻ ﻢ
ﻅ ﺍﳌﺸﻬﻮ ﺩ ﻋﻠﻴ ﻪ ﲝﺮﻭﻓﻬﺎ ﻣﻦ ﻏ ﹺﲑ ﻆ ﺿﺒﻂ ﺃﻟﻔﺎ ﺼ ﹴﺮ ﻛﻤﺎ ﻳﺄﰐ .ﻭﻣﻦ ﺍﻟﺘﻴﻘ ﻉ ﻭﻻ ﺃﻋﻤﻰ ﰲ ﻣﺒ ﰲ ﻣﺴﻤﻮ ﹴ
ﺨﻨﺎ :ﻭ ﻣ ﻦ ﰒ ﻻ ﲡﻮ ﺯ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﺎﳌﻌﲎ .ﻧﻌﻢ :ﻻ ﻳﺒﻌ ﺪ ﺟﻮﺍ ﺯ ﺍﻟﺘﻌﺒ ﹺﲑ ﺑﺄﺣ ﺪ ﺺ .ﻗﺎﻝ ﺷﻴ ﺯﻳﺎﺩ ﺓ ﻓﻴﻬﺎ ﻭﻻ ﻧﻘ ﹴ
ﻁ ﰲ ﺍﻟﺸﺎﻫ ﺪ ﺃﻳﻀﹰﺎ )ﻋﺪ ﻡ ﻤ ﺔ( ﲜ ﺮ ﻧﻔﻊ ﺇﹺﻟﻴ ﻪ ﺃﻭ ﺇﱃ ﻣ ﻦ ﻻ ﺚ ﻻ ﺇﺎ ﻡ )ﻭ( ﺷ ﹺﺮ ﹶ ﲔ ﻋ ﹺﻦ ﺍﻵﺧ ﹺﺮ ﺣﻴ ﹸ ﺍﻟﺮﺩﻳﻔ ﹺ
ﻕ
ﺕ ﻭﺇ ﹾﻥ ﹾﱂ ﺗﺴﻐﺮ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩﺗ ﻪ ﻟ ﻪ ﺃﻭ ﺩﻓ ﹺﻊ ﺿ ﺮ ﻋﻨ ﻪ ﺎ )ﻓﺘﺮ ﺩ( ﺍﻟﺸﻬﺎﺩ ﹸﺓ )ﻟﺮﻗﻴ ﻘ ﻪ( ﻭﻟﻮ ﻣﻜﺎﺗﺒﹰﺎ ﻭﻟﻐﺮ ﹴﱘ ﻟ ﻪ ﻣﺎ
ﻀ ﻪ( ﻣﻦ ﺴ ﹺﺮ ﻗﺒ ﹶﻞ ﻣﻮﺗ ﻪ ﻓﺘﻘﺒ ﹸﻞ ﳍﹸﻤﺎ )ﻭ( ﺗﺮ ﺩ )ﻟﺒﻌ ﻑ ﺷﻬﺎﺩﺗ ﻪ ﻟﻐﺮ ﳝ ﻪ ﺍﳌﻮﺳ ﹺﺮ ﻭﻛﺬﺍ ﺍﳌﻌ ﺗﺮﻛﺘ ﻪ ﺍﻟﺪﻳﻮ ﹶﻥ ﲞﻼ
ﻼ ﺃﻭ ﻓﺮﻉ ﻟﻪ ﻭﺇﻥ ﺳﻔ ﹶﻞ) .ﻻ( ﺗﺮ ﺩ ﺍﻟﺸﻬﺎ ﺩ ﹸﺓ )ﻋﻠﻴ ﻪ( ﺃﻱ ﻻ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺑﺸﻲ ٍﺀ ﺇﺫ ﻻ ﺗﻬﻤ ﹶﺔ. ﺃﺻ ﹴﻞ ﻭﺇ ﹾﻥ ﻋ ﹶ
ﻕ ﺿﺮ ﺓ ﺃ ﻣ ﻪ ﻃﻼﻗﹰﺎ ﺑﺎﺋﻨﹰﺎ ﻭﺃ ﻣ ﻪ ﲢﺘﻪ ،ﺃﻣﺎ ﺭﺟﻌ ﻲ ﻓﺘﻘﺒ ﹸﻞ ﻗﻄﻌﹰﺎ .ﻫﺬﺍ ﹸﻛﻠﹸﻪ ﰲ ﺷﻬﺎﺩ ﺓ ﺣﺴﺒ ﺔ ﻭﻻ ﻋﻠﻰ ﺃﺑﻴ ﻪ ﺑﻄﻼ ﹺ
ﺏ ﻟﻌﺪ ﹺﻡ ﻧﻔﻘ ﺔ ﱂ ﺗﻘﺒ ﹾﻞ ﺷﻬﺎﺩﺗ ﻪ ﻟﻠﺘﻬﻤ ﺔ ﻭﻛﺬﺍ ﻟﻮ ﺍﺩﻋﺘ ﻪ ﺃ ﻣ ﻪ .ﻗﺎ ﹶﻝ ﺍﺑ ﻦ ﺃﻭ ﺑﻌ ﺪ ﺩﻋﻮﻯ ﺍﻟﻀﺮ ﺓ .ﻓﺈﹺﻥ ﺍﺩﻋﺎ ﻩ ﺍﻷ
ﻉ ﻋﻠﻰ ﺁﺧﺮ ﺑﺪﻳ ﹴﻦ ﳌﻮﻛﻠ ﻪ ﻓﺄﻧﻜ ﺮ ﻓﺸ ﻬ ﺪ ﹺﺑ ﻪ ﺃﺑﻮ ﺍﻟﻮﻛﻴ ﹺﻞ ﹸﻗﹺﺒ ﹶﻞ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻓﻴ ﻪ ﺗﺼﺪﻳ ﻖ ﺡ :ﻟﻮ ﺍﺩﻋﻰ ﺍﻟﻔﺮ ﺍﻟﺼﻼ ﹺ
ﲔ ﻟﻶ ﺧ ﺮ )ﻭ( ﺗﺮ ﺩ ﺍﻟﺸﻬﺎﺩ ﹸﺓ )ﲟﺎ ﻫ ﻮ ﳏ ﱡﻞ ﲔ ﻭﺍﻷَﺧﻮﻳ ﹺﻦ ﻭﺍﻟﺼﺪﻳﻘ ﹺ ﺍﺑﹺﻨ ﻪ .ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩﺓ ﹸﻛ ﹼﻞ ﻣ ﻦ ﺍﻟﺰﻭﺟ ﹺ
ﺖ ﺑﺸﻬﺎ ﺩﺗ ﻪ ﻭﻻﻳ ﹲﺔ ﻟ ﻪ ﻋﻠﻰ ﺍﳌﺸﻬﻮ ﺩ ﺑ ﻪ ﻧﻌﻢ :ﻟﻮ ﺷﻬ ﺪ ﺑ ﻪ ﺑﻌ ﺪ ﺗﺼ ﺮﻓ ﻪ( ﻛﺄ ﹾﻥ ﻭ ﱠﻛ ﹶﻞ ﺃﻭ ﺃﻭﺻﻰ ﻓﻴ ﻪ ﻷﻧ ﻪ ﻳﺜﺒ
ﺻ ﻢ ﻗﺒﹶﻠ ﻪ ﻗﹸﺒﻠﺖ ،ﻭﻛﺬﺍ ﻻ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎ ﺩ ﹸﺓ ﻭﺩﻳ ﹴﻊ ﳌﻮﺩ ﻋ ﻪ ﻭﻣﺮ ﹴﻦ ﻟﺮﺍﻫﹺﻨ ﻪ ﻟﺘﻬﻤ ﺔ ﺑﻘﺎ ِﺀ ﻳﺪﳘﺎ. ﻋﺰﻟ ﻪ ﻭﱂ ﻳﻜ ﻦ ﺧﺎ
ﻉ ﻓﺄﹶﻧﻜﹶﺮ ﺍﳌﺸﺘﺮﻱ ﺍﻟﺜﻤﻨ ﻦ ﺃﻭ ﻼ ﺃﻭ ﻭﺻﻴﹰﺎ ﻓﻴ ﻪ ﻓﺘﻘﺒ ﹸﻞ .ﻭ ﻣ ﻦ ﺣﻴ ﹺﻞ ﺷﻬﺎﺩ ﺓ ﺍﻟﻮﻛﻴ ﹺﻞ ﻣﺎ ﻟﻮ ﺑﺎ ﺲ ﻭﻛﻴ ﹰ ﺃﻣﺎ ﻣﺎ ﻟﻴ
ﱯ ﺑﺎﳌﺒﻴ ﹺﻊ ﻓﻠ ﻪ ﺃ ﹾﻥ ﻳﺸﻬ ﺪ ﳌﻮﻛﻠ ﻪ ﺑﺄﹶﻥ ﻟﻪ ﻋﻠﻴ ﻪ ﻛﺬﺍ ﺃﻭ ﺑﺄ ﱠﻥ ﻫﺬﺍ ﻣﻠ ﹶﻜ ﻪ ﺇﻥ ﺟﺎ ﺯ ﻟ ﻪ ﹶﺃ ﹾﻥ
ﺍﺷﺘﺮﻯ ﻓﺎﺩﻋﻰ ﺃﺟﻨ
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ﺡ. ﻼ ﻟﻠﺤ ﻖ ﺑﻄﺮﻳﻖ ﻣﺒﺎ ﹴ ﺏ ﺍﻷﺫﺭﻋﻲ ﺣﱠﻠ ﻪ ﺑﺎﻃﻨﹰﺎ ﻷ ﱠﻥ ﻓﻴ ﻪ ﺗﻮﺻ ﹰ ﻳﺸﻬﺪ ﺑ ﻪ ﻟﻠﺒﺎﺋ ﹺﻊ ﻭﻻ ﻳﺬﻛﹸﺮ ﺃﻧ ﻪ ﻭﻛﻴ ﹲﻞ ﻭﺻ ﻮ
ﺴ ﻪ ﺃﻭ ﻋﻤﻦ ﻭﻛﺬﺍ ﻻ ﺗﻘﺒ ﹸﻞ ﺑﱪﺍﺀ ﺓ ﻣ ﻦ ﺿﻤﻨ ﻪ ﺍﻟﺸﺎﻫ ﺪ ﺃﻭ ﺃﺻﹸﻠ ﻪ ﺃﻭ ﻓﺮ ﻋ ﻪ ﺃﻭ ﻋﺒ ﺪ ﻩ ﻷﻧ ﻪ ﻳﺪﻓ ﻊ ﺑ ﻪ ﺍﻟﻐﺮ ﻡ ﻋﻦ ﻧﻔ ِ
ﻻ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎ ﺩﹲﺓ ﻟ ﻪ )ﻭ( ﺗﺮ ﺩ ﺍﻟﺸﻬﺎﺩ ﹸﺓ )ﻣﻦ ﻋﺪ ﻭ( ﻋﻠﻰ ﻋﺪ ﻭ ﻩ ﻋﺪﻭﺍ ﹰﺓ ﺩﻧﻴﻮﻳ ﹰﺔ ﻻ ﻟ ﻪ .ﻭﻫ ﻮ ﻣﻦ ﻳﺤ ﺰ ﹸﻥ ﺑﻔﺮ ﺣ ﻪ
ﺖ ﺷﻬﺎﺩﺗ ﻪ ﻋﻠﻴ ﻪ.
ﺴ ﻪ .ﻓﻠﻮ ﻋﺎﺩﻯ ﻣﻦ ﻳﺮﻳ ﺪ ﺃﻥ ﻳﺸﻬ ﺪ ﻋﻠﻴ ﻪ ﻭﺑﺎﻟ ﹶﻎ ﰲ ﺧﺼﻮﻣﺘ ﻪ ﻓﻠﻢ ﳚﺒ ﻪ ﹸﻗﺒﹺﻠ ﻭﻋﻜ
ﺏ ﻋﺪﺍﻭ ﹸﺓ ]ﺗﻨﺒﻴﻪ[ :ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ ﻇﹶﺎﻫ ﺮ ﻛﻼ ﻣ ﻪ ﻗﺒﻮﻟﹸﻬﺎ ﻣﻦ ﻭﻟ ﺪ ﺍﻟﻌﺪ ﻭ ﻭﻳﻮ ﺟ ﻪ ﺑﺄﻧ ﻪ ﻻ ﻳﻠﺰ ﻡ ﻣ ﻦ ﻋﺪﺍﻭ ﺓ ﺍﻷ ﹺ
ﺍﻹﺑ ﹺﻦ.
ﻑ ﺁﺧ ﺮ ﻻ ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﻛ ﹴﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧ ﹺﺮ ]ﻓﺎﺋﺪﺓ[ :ﺣﺎﺻ ﹸﻞ ﻛﻼ ﹺﻡ ﺍﻟﺮﻭﺿ ﺔ ﻭﺃﺻﻠﻬﺎ ﺃ ﱠﻥ ﻣ ﻦ ﻗﺬ
ﻑ ﺣ ﺪ ﻩ ﻭﻛﺬﺍ ﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻰ ﺁﺧ ﹴﺮ ﺃﻧ ﻪ ﻗﻄ ﻊ ﻋﻠﻴ ﻪ ﺍﻟﻄﺮﻳ ﻖ ﻭﺃﺧ ﹶﺬ ﻣﺎﹶﻟ ﻪ ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺐ ﺍﳌﻘﺬﻭ ﻭﺇﻥ ﹾﱂ ﻳﻄﻠ ﹺ
ﺐ ﺁﺧﺮ ﺇﱃ ﻓﺴ ﹴﻖ ﺍﻗﺘﻀﻰ ﺴ ﻚ ﺃ ﱠﻥ ﻛ ﱠﻞ ﻣ ﻦ ﻧ
ﺷﻬﺎﺩ ﹸﺓ ﺃﺣ ﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧ ﹺﺮ .ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻳﺆﺧ ﹸﺬ ﻣﻦ ﺫﻟ
ﺏ ﺁﺧ ﺮ ﻉ ﻋﺪﺍﻭ ﺓ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﺗﻘﺒ ﹸﻞ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻣﻦ ﺃﺣ ﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧ ﹺﺮ .ﻧﻌﻢ ﻳﺘﺮﺩ ﺩ ﺍﻟﻨﻈ ﺮ ﻓﻴﻤﻦ ﺍﻏﺘﺎ ﻭﻗﹸﻮ
ﻚ.ﺐ ﺍ ﻮ ﺯ ﻟﺬﻟ ﺖ ﺍﻟﺴﺒ ﲟﻔﺴ ﹴﻖ ﳚﻮ ﺯ ﻟ ﻪ ﻏﻴﺒﺘ ﻪ ﺑ ﻪ ﻭﺇﻥ ﺃﺛﺒ
ﺐ ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺭﺿﻮﺍ ﹸﻥ ﺍﻟﱠﻠ ﻪ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﰲ ﻉ ﻻ ﻧﻜ ﻔ ﺮ ﻩ ﺑﺒﺪ ﻋﺘ ﻪ ﻭﺇ ﹾﻥ ﺳ ]ﻓﺮﻉ[ :ﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩ ﹸﺓ ﻛ ﱢﻞ ﻣﺒﺘﺪ ﹴ
ﻂ) .ﻭ( ﺗﺮ ﺩ ) ﻣ ﻦ ﻣﺒﺎ ﺩ ﹴﺭ( ﺑﺸﻬﺎﺩﺗ ﻪ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﺴﺄﻟﹶﻬﺎ ﺑﻌ ﺪ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺮﻭﺿ ﺔ ﻭﺍﺩﻋﻰ ﺍﻟﺴﺒﻜ ﻲ ﻭﺍﻷﺫﺭﻋ ﻲ ﺃﻧ ﻪ ﻏﻠ ﹲ
ﺼ ﺪ ﺎﺖ )ﺇﻻ( ﰲ ﺷﻬﺎﺩﺓ ﺣﺴﺒ ﺔ ﻭﻫﻲ ﻣﺎ ﹸﻗ ﺲ ﻭﻟﻮ ﺑﻌ ﺪ ﺍﻹﺳﺘﺸﻬﺎ ﺩ ﻗﹸﺒﻠ ﻷﻧ ﻪ ﻣﺘﻬﻢ ﻧﻌﻢ ﻟﻮ ﺃﻋﺎﺩﻫﺎ ﰲ ﺍﻠ ﹺ
ﻭﺟ ﻪ ﺍﻟﱠﻠ ﻪ ﻓﺘﻘﺒ ﹸﻞ ﻗﺒ ﹶﻞ ﺍﻹﺳﺘﺸﻬﺎ ﺩ ﻭﻟﻮ ﺑﻼ ﺩﻋﻮﻯ )ﰲ ﺣ ﹴﻖ ﻣﺆﻛ ﺪ ﻟﱠﻠ ﻪ( ﺗﻌﺎﱃ ﻭ ﻫ ﻮ ﻣﺎ ﻻ ﻳﺘﺄﺛ ﺮ ﺑﺮﺿﺎ ﺍﻵﺩﻣﻲ
ﻍ ﺐ ﻭﻋﻔ ﹴﻮ ﻋﻦ ﻗﻮ ﺩ ﻭﺑﻘﺎ ِﺀ ﻋﺪ ﺓ ﻭﺍﻧﻘﻀﺎﺋﻬﺎ ﻭﺑﻠﻮ ﹴ ﻕ( ﺭﺟﻌ ﹴﻲ ﺃﻭ ﺑﺎﺋ ﹴﻦ )ﻭﻋﺘ ﹴﻖ( ﻭﺍﺳﺘﻴﻼ ﺩ ﻭﻧﺴ ﹴ )ﻛﻄﻼ ﹴ
ﻒ ﻟﻨﺤ ﹺﻮ ﺟﻬ ﺔ ﻋﺎﻣ ﺔ ﻭﺣ ﹴﻖ ﳌﺴﺠ ﺪ ﻭﺗﺮ ﻙ ﺻﻼ ﺓ ﻭﺻﻮ ﹴﻡ ﻭﺯﻛﺎ ﺓ ﺑﺄﻥ ﻳﺸﻬ ﺪ ﻭﺇﺳﻼ ﹴﻡ ﻭﻛﻔ ﹴﺮ ﻭﻭﺻﻴ ﺔ ﻭﻭﻗ
ﻉ ﻭﻣﺼﺎﻫﺮ ﺓ. ﺑﺘﺮﻛﻬﺎ ﻭﲢﺮ ﹺﱘ ﺭﺿﺎ ﹴ
]ﺗﻨﺒﻴﻪ[ :ﺇﳕﺎ ﺗﺴﻤ ﻊ ﺷﻬﺎﺩ ﹸﺓ ﺍﳊﺴﺒ ﺔ ﻋﻨ ﺪ ﺍﳊﺎﺟ ﺔ ﺇﻟﻴﻬﺎ ﻓﻠﻮ ﺷﻬ ﺪ ﺇﺛﻨﺎ ﻥ ﺃﻥ ﻓﻼﻧﹰﺎ ﺃﻋﺘ ﻖ ﻋﺒ ﺪ ﻩ ﺃﻭ ﺃﻧ ﻪ ﺃﺧﻮ
ﺝ ﺑﻘﻮﱄ ﰲ ﺣ ﹴﻖ ﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻒ ﺣﱴ ﻳﻘﻮﻻ ﺃﻧﻪ ﻳﺴﺘﺮﱡﻗ ﻪ ﺃﻭ ﺃﻧ ﻪ ﻳﺮﻳ ﺪ ﻧﻜﺎﺣﻬﺎ .ﻭﺧﺮ ﻉ ﱂ ﻳﻜ ﻓﻼﻧ ﺔ ﻣ ﻦ ﺍﻟﺮﺿﺎ ﹺ
ﻑ ﻭﺑﻴ ﹴﻊ ﻓﻼ ﺗﻘﺒ ﹸﻞ ﻓﻴ ﻪ ﺷﻬﺎﺩ ﹸﺓ ﺍﳊﺴﺒ ﺔ ﻭﺗﻘﺒ ﹸﻞ ﰲ ﺣ ﺪ ﺍﻟﺰﻧﺎ ﻭﻗﻄ ﹺﻊ ﺍﻟﻄﺮﻳ ﹺﻖ ﺣ ﻖ ﺍﻵﺩﻣﻲ ﻛﻘﹶﻮ ﺩ ﻭﺣ ﺪ ﻗﺬ
ﺲ ﻣ ﻦ ﻣﻐ ﹺﺮﺑﹺﻬﺎ
ﻉ ﺍﻟﺸﻤ ﹺ ﺴﺮﹺﻗ ﺔ )ﻭﺗﻘﺒ ﹸﻞ( ﺍﻟﺸﻬﺎﺩ ﹸﺓ ) ﻣ ﻦ ﻓﺎﺳ ﹴﻖ ﺑﻌ ﺪ ﺗﻮﺑ ﺔ( ﺣﺎﺻﻠ ﺔ ﻗﺒ ﹶﻞ ﺍﻟﻐﺮﻏﺮ ﺓ ﻭﻃﻠﻮ ﹺ ﻭﺍﻟ
ﺏ ﻭﻟﻮ ﺍﻃﻠ ﻊ ﻋﻠﻴ ﻪ ﺃﻭ ﻟﻐﺮﺍﻣ ﺔ ﻣﺎ ﹴﻝ )ﺏ( ﻑ ﻋﻘﺎ ﹴﺚ ﺃﺎ ﻣﻌﺼﻴﺔ ﻻ ﳋﻮ )ﻭﻫﻲ ﻧﺪ ﻡ( ﻋﻠﻰ ﻣﻌﺼﻴ ﺔ ﻣ ﻦ ﺣﻴ ﹸ
ﺏ ) ﻭﻋﺰ ﹴﻡ ﻉ ﺭ ﺩ ﺍﳌﻐﺼﻮ ﹺ ﻉ( ﻋﻨﻬﺎ ﺣﺎ ﹰﻻ ﺇﻥ ﻛﺎ ﹶﻥ ﻣﺘﻠﺒﺴﹰﺎ ﺃﻭ ﻣﺼ ﺮﹰﺍ ﻋﻠﻰ ﻣﻌﺎﻭ ﺩﺗﻬﺎ .ﻭﻣﻦ ﺍﻹِﻗﻼ ﹺ ﻁ )ﺇﻗﻼ ﹺ ﺷﺮ
ﺝ ﻋﻦ ﻇﹶﻼﻣ ﺔ ﺁﺩﻣ ﻲ( ﻣ ﻦ ﻣﺎ ﹴﻝ ﺃﻭ ﻏ ﹺﲑ ﻩ ﻓﻴﺆﺩﻱ ﺍﻟﺰﻛﺎ ﹶﺓ ﳌﺴﺘﺤﻘﻴﻬﺎ ﻭﻳﺮ ﺩ ﺵ )ﻭﺧﺮﻭ ﹴ ﺃ ﹾﻥ ﻻ ﻳﻌﻮ ﺩ( ﺇﻟﻴﻬﺎ ﻣﺎ ﻋﺎ
ﻑ ﻣ ﻦ ﺍﻹﺳﺘﻴﻔﺎ ِﺀ ﺃﻭ ﻳﱪﹸﺋ ﻪ ﻒ ﳌﺴﺘﺤ ﻘ ﻪ ﻭﻳﻤ ﱠﻜ ﻦ ﻣﺴﺘﺤ ﻖ ﺍﻟﻘﹶﻮ ﺩ ﻭﺣ ﺪ ﺍﻟﻘﺬ ﺏ ﺇﻥ ﺑﻘ ﻲ ﻭﺑ ﺪﹶﻟ ﻪ ﺇﻥ ﺗﻠ ﺍﳌﻐﺼﻮ
ﺽ ﺃﻭ ﻣﺎ ﹴﻝ ﻓﻠﻴﺴﺘﺤﹸﻠ ﻪ ﺍﻟﻴﻮ ﻡ ﻗﺒ ﹶﻞ ﺃﻥ
ﻣﻨ ﻪ ﺍﳌﺴﺘﺤ ﻖ ﻟﻠﺨ ﹺﱪ ﺍﻟﺼﺤﻴ ﹺﺢ " :ﻣ ﻦ ﻛﺎﻧﺖ َﻷﺧﻴ ﻪ ﻋﻨ ﺪﻩ ﻣﻈﻠ ﻤ ﹲﺔ ﰲ ﻋﺮ ﹴ
230
ﺕ ﺻﺎﺣﹺﺒ ﻪ" ﻻ ﻳﻜﻮ ﹶﻥ ﺩﻳﻨﺎ ﺭ ﻭﻻ ﺩﺭﻫﻢ ،ﻓﺈﹺﻥ ﻛﺎ ﹶﻥ ﹶﻟ ﻪ ﻋﻤﻞﹲ ﻳﺆﺧ ﹸﺬ ﻣﻨ ﻪ ﺑﻘﺪ ﹺﺭ ﻣﻈﻠﻤﺘ ﻪ ﻭﺇﻻ ﺃﹶﺧ ﹶﺬ ﻣﻦ ﺳﻴﺌﺎ
ﺚ ﻣﺴﻠ ﹴﻢ ﺧﻼﻓﹰﺎ ﳌﻦ ﺍﺳﺘﺜﻨﺎﻩ ،ﻓﺈﹺﺫﺍ ﺗ ﻌ ﱠﺬ ﺭ ﺭ ﺩ ﺍﻟﻈﻼﻣ ﺔ ﺡ ﺑ ﻪ ﺣﺪﻳ ﹸ ﻓﺤﻤ ﹶﻞ ﻋﻠﻴ ﻪ ﻭ ﺷ ﻤ ﹶﻞ ﺍﻟﻌﻤ ﹸﻞ ﺍﻟﺼﻮ ﻡ ﻛﻤﺎ ﺻ ﺮ
ﻉ ﺧ ﹺﱪ ﻩ ﺑﻨﻴ ﺔﱀ ﻋﻨ ﺪ ﺍﻧﻘﻄﺎ ﹺ ﺽ ﺛﻘﺔﹰ ،ﻓﺈﹺﻥ ﺗﻌﺬﱠﺭ ﺻﺮﻓﹸﻬﺎ ﻓﻴﻤﺎ ﺷﺎ َﺀ ﻣ ﻦ ﺍﳌﺼﺎ ﹺ ﻚ ﺃﻭ ﻭﺍﺭﺛ ﻪ ﺳﻠﻤﻬﺎ ﻟﻘﺎ ﹴ ﻋﻠﻰ ﺍﳌﺎﻟ
ﺕ ﻗﺒﹶﻠ ﻪ ﺍﻧﻘﻄ ﻊ ﺍﻟﻄﻠﺐ ﻋﻨ ﻪ ﰲ ﺍﻵﺧﺮ ﺓ ﺇﻥ ﺍﻟﻐﺮ ﹺﻡ ﻟ ﻪ ﺇﺫﺍ ﻭﺟﺪ ﻩ ﻓﹺﺈ ﹾﻥ ﺃﻋﺴ ﺮ ﻋﺰ ﻡ ﻋﻠﻰ ﺍﻷَﺩﺍ ِﺀ ﺇﺫﺍ ﺃﹶﻳﺴ ﺮ ﻓﹺﺈ ﹾﻥ ﻣﺎ
ﻁ ﺃﻳﻀﹰﺎ ﰲ ﺻﺤ ﺔ ﺍﻟﺘﻮﺑ ﺔ ﻋﻦ ﺾ ﺍﳌﺴﺘﺤ ﻖ .ﻭﻳﺸﺘﺮ ﹸ ﺺ ﺑﺎﻟﺘﺰﺍ ﻣ ﻪ .ﻓﺎﳌﺮﺟﻮ ﻣﻦ ﻓﻀ ﹺﻞ ﺍﻟﱠﻠ ﻪ ﺍﻟﻮﺍﺳ ﹺﻊ ﺗﻌﻮﻳ ﱂ ﻳﻌ ﹺ
ﻑ ﻗﺬﰲ ﺑﺎﻃ ﹲﻞ ﻭﺃﻧﺎ ﻑ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﻘﺎﺫ ﺝ ﺻﻼ ﺓ ﺃﻭ ﺻﻮ ﹴﻡ ﺃﻭ ﻭﻗﺘﻬﻤﺎ ﻗﻀﺎﻭﳘﺎ ﻭﺇ ﹾﻥ ﻛﺜﺮ ﻭﻋﻦ ﺍﻟﻘﺬ ﺇﺧﺮﺍ ﹺ
ﺕ ﺃﻭ ﻏﻴﺒ ﺔ ﻃﻮﻳﻠ ﺔ ﺏ ﺇﻥ ﺑﻠ ﻐﺘ ﻪ ﻭﱂ ﻳﺘﻌ ﹼﺬ ﺭ ﲟﻮ ﻧﺎﺩ ﻡ ﻋﻠﻴ ﻪ ﻭﻻ ﺃﻋﻮ ﺩ ﺇﻟﻴ ﻪ ﻭ ﻋ ﹺﻦ ﺍﻟﻐﻴﺒ ﺔ ﺃﻥ ﻳﺴﺘﺤﻠﱠﻬﺎ ﻣ ﻦ ﺍﳌﻐﺘﺎ ﹺ
ﲨ ﻊ ﻣﺘﻘﺪﻣﻮ ﹶﻥ ﺃﻧ ﻪ ﻻ ﺑ ﺪ ﰲ ﺍﻟﺘﻮﺑ ﺔ ﻣ ﻦ ﻛ ﱢﻞ ﻣﻌﺼﻴ ﺔ ﻣ ﻦ ﻁ ﻭﺇﻻ ﻛﻔﻰ ﺍﻟﻨﺪ ﻡ ﻭﺍﻹﺳﺘﻐﻔﺎ ﺭ ﻟ ﻪ ﻛﺎﳊﺎ ﺳ ﺪ ﻭﺍﺷﺘ ﺮ ﹶ
ﺝ ﺍﳌﺰﱐ ﺎ ﻒ ﰲ ﺍﻟﺘﻮﺑ ﺔ ﰲ ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺍﺳﺘﺤﻼ ﹺﻝ ﺯﻭ ﹺ ﻀﻬﻢ ﻳﺘﻮﻗ ﺍﻹﺳﺘﻐﻔﺎ ﹺﺭ ﺃﻳﻀﹰﺎ ﻭﺍﻋﺘﻤ ﺪ ﻩ ﺍﻟﺒﻠﻘﻴﲏ .ﻭﻗﺎ ﹶﻝ ﺑﻌ
ﻀﻬﻢ ﺍﻟﺰﹺﻧﺎ ﳑﺎ ﻟﻴﺲ ﻓﻴ ﻪ ﺣ ﻖ ﻉ ﺇﱃ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﰲ ﺇﺭﺿﺎﺋ ﻪ ﻋﻨ ﻪ .ﻭﺟﻌ ﹶﻞ ﺑﻌ ﻒ ﻓﺘﻨﺔﹰ ،ﻭﺇﻻ ﻓﻠﻴﺘﻀ ﺮ ﺇﻥ ﱂ ﳜ
ﺐ ﻣﻌﺼﻴ ﺔ ﺍﻟﺴﺘ ﺮ ﻋﻠﻰ ﺝ ﻓﻴ ﻪ ﺇﱃ ﺍﻹﺳﺘﺤﻼ ﹺﻝ ﻭﺍﻷﻭﺟ ﻪ ﺍﻷﻭ ﹶﻝ .ﻭﻳﺴ ﻦ ﻟﻠﺰﺍﱐ ﻛﻜ ﹺﻞ ﻣﺮﺗ ﻜ ﹺ ﺁﺩﻣﻲ ﻓﻼ ﻳﺤﺘﺎ
ﺙ ﺎ ﺗﻔﻜﻬﹰﺎ ﺃﻭ ﳎﺎﻫﺮ ﹰﺓ ﻓﹺﺈ ﱠﻥ ﻫﺬﺍ ﺣﺮﺍ ﻡ ﻗﻄﻌﺎﹰ ،ﻭﻛﺬﺍ ﺴ ﻪ ﺑﺄﻥ ﻻ ﻳﻈﻬﺮﻫﺎ ﻟﻴﺤ ﺪ ﺃﻭ ﻳﻌ ﺰ ﺭ ﻻ ﺃﻥ ﻳﺘﺤﺪ ﹶ ﻧﻔ ِ
ﺕ ﻭﻟ ﻪ ﺩﻳ ﻦ ﱂ ﻳﺴﺘﻮﻓ ﻪ ﻭ ﺭﺛﹶﺘ ﻪ ﻉ ﻋﻦ ﺇﻗﺮﺍﺭ ﻩ ﹺﺑ ﻪ ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻣ ﻦ ﻣﺎ ﻚ ﺍﻟﺮﺟﻮ ﻳﺴ ﻦ ﳌﻦ ﺃﻗﺮ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺫﻟ
ﲔ ﺗﻮﺑ ﺔ ﻓﺎﺳ ﹴﻖ ﻇﻬ ﺮ ﻓﺴ ﹸﻘ ﻪ ﻷﻧﻬﺎ ﺐ ﰲ ﺍﻵﺧﺮ ﺓ ﻋﻠﻰ ﺍﻷﺻﺢ )ﻭ( ﺑﻌ ﺪ )ﺍﺳﺘﱪﺍ ِﺀ ﺳﻨ ﺔ( ﻣﻦ ﺣ ﹺ ﻳﻜﻮ ﹸﻥ ﻫ ﻮ ﺍﳌﻄﺎﻟ
ﻚ ﻟﺘﻘﻮﻱ ﺩﻋﻮﺍﻩ ،ﻭﺇﳕﺎ ﻗﺪﺭﻫﺎ ﺍﻷﻛﺜﺮﻭ ﹶﻥ ﺑﺴﻨ ﺔ ﻗﹶﻠﺒﻴ ﹲﺔ ﻭﻫﻮ ﻣﺘﻬ ﻢ ﻟﻘﺒﻮ ﹺﻝ ﺷﻬﺎﺩﺗﻬﹺﻢ ﻭﻋﻮ ﺩ ﻭﻻﻳﺘ ﻪ ﻓﺎﻋﺘﹺﺒ ﺮ ﺫﻟ
ﻚ ﲝﺴ ﹺﻦ ﺖ ﻭ ﻫ ﻮ ﻋﻠﻰ ﺣﺎﻟ ﻪ ﺃﺷ ﻌ ﺮ ﺑﺬﻟ ﻀ
ﺸﻮﺍﺗﻬﺎ ﺃﺛﺮﹰﺍ ﺑﻴﻨﹰﺎ ﻓﺈﺫﺍ ﻣ
ﺱ ﹺﺑ ﻷ ﱠﻥ ﺍﻟﻔﺼﻮ ﹶﻝ ﺍﻷﺭﺑ ﻌ ﹶﺔ ﰲ ﻴﻴ ﹺﺞ ﺍﻟﻨﻔﻮ ﹺ
ﺏ.
ﺳﺮﻳﺮﺗﻪ ،ﻭﻛﺬﺍ ﻻ ﺑ ﺪ ﰲ ﺍﻟﺘﻮﺑ ﺔ ﻣﻦ ﺧﺎﺭ ﹺﻡ ﺍﳌﺮﻭﺀﺓ ﺍﻹﺳﺘﱪﺍ ُﺀ ﻛﻤﺎ ﺫﻛ ﺮ ﻩ ﺍﻷﺻﺤﺎ
ﺽ ﳓ ﻮ ﺍﻟﺼﻼ ﺓ ﻭﺍﻟﻮﺿﻮ ِﺀ ﺍﻟﻠﺬﻳ ﹺﻦ ﻳﻮﺀَﺩﻳﻬﻤﺎ ﻭﻻ ﺗﻮﻗ ﹶﻔ ﻪ ﰲ ﺡ ﰲ ﺍﻟﺸﻬﺎﺩ ﺓ ﺟﻬﹶﻠ ﻪ ﺑﻔﺮﻭ ﹴ ]ﻓﺮﻭﻉ[ :ﻻ ﻳﻘﺪ
ﺖ ﺃﻭ ﺃﻣﻜ ﻦ ﺍﳌﺸﻬﻮ ﺩ ﺑ ﻪ ﺇﻥ ﻋﺎ ﺩ ﻭﺟﺰ ﻡ ﺑ ﻪ ﻓﻴﻌﻴ ﺪ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﻭﻻ ﻗﻮﹸﻟ ﻪ ﻻ ﺷﻬﺎﺩ ﹶﺓ ﱄ ﰲ ﻫﺬﺍ ﺇﻥ ﻗﺎ ﹶﻝ ﻧﺴﻴ
ﺕ ﺩﻳﺎﻧﺘ ﻪ ﻭﻻ ﻳﻠﺰ ﻡ ﺍﻟﻘﺎﺿﻲ ﺍﺳﺘﻔﺴﺎ ﺭ ﻩ ﺇ ﹾﻥ ﺍﺷﺘﻬ ﺮ ﺿﺒ ﹸﻄ ﻪ ﻭﺩﻳﺎﻧﺘ ﻪ ﺙ ﺍﳌﺸﻬﻮ ﺩ ﺑ ﻪ ﺑﻌ ﺪ ﻗﻮﻟ ﻪ ﻭﻗ ﺪ ﺍﺷﺘﻬﺮ ﺣﺪﻭ ﹶ
ﻉ ﻭﻭﻻﺩ ﺓ ﺐ ﻭﺭﺿﺎ ﹴ ﻁ ﻟﺸﻬﺎﺩ ﺓ ﺑﻔﻌ ﹴﻞ ﻛﺰﹺﻧﺎ( ﻭﻏﹶﺼ ﹴ ﺴ ﻦ ﻛﺘﻔﺮﻗ ﺔ ﺍﻟﺸﻬﻮ ﺩ ﻭﺇﻻ ﻟﺰ ﻡ ﺍﻹﺳﺘﻔﺴﺎ ﺭ )ﻭﺷﺮ ﹶ ﺑ ﹾﻞ ﻳ
ﲔ ﻟﺘﺤﻤ ﹺﻞ ﺷﻬﺎﺩﺓ، ﺝ ﺍﻟﺰﺍﻧﻴ ﹺ)ﺇﺑﺼﺎ ﺭ( ﻟ ﻪ ﻣ ﻊ ﻓﺎﻋﻠ ﻪ ﻓﻼ ﻳﻜﻔﻲ ﻓﻴ ﻪ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﻐ ﹺﲑ ﻭﳚﻮ ﺯ ﺗﻌﻤ ﺪ ﻧﻈ ﹺﺮ ﻓﺮ ﹺ
ﻭﻛﺬﺍ ﺍﻣﺮﺃ ﺓ ﺗﻠ ﺪ ﻷﺟﻠﻬﺎ )ﻭ( ﻟﺸﻬﺎﺩ ﺓ )ﺑﻘﻮ ﹴﻝ ﻛﻌﻘ ﺪ( ﻭﻓﺴ ﹴﺦ ﻭﺇﻗﺮﺍ ﹴﺭ ) ﻫ ﻮ( ﺃﻱ ﺇﺑﺼﺎ ﺭ )ﻭﲰ ﻊ( ﻟﻘﺎﺋﻠ ﻪ ﺣﺎ ﹶﻝ
ﻕ ﺍﻟﺘﻤﻴﻴ ﹺﺰ ﻣ ﻊ ﺍﺷﺘﺒﺎ ﻩ ﺻﺪﻭ ﹺﺭ ﻩ ﻓﻼ ﻳﻘﺒ ﹸﻞ ﻓﻴ ﻪ ﺃﺻ ﻢ ﻻ ﻳﺴ ﻤ ﻊ ﺷﻴﺌﹰﺎ ﻭﻻ ﺃﻋﻤﻰ ﰲ ﻣﺮﺋ ﹴﻲ ﻻﻧﺴﺪﺍ ﺩ ﻃﹸﺮ ﹺ
ﺏ ﻭﺇ ﹾﻥ ﻋﻠ ﻢ ﺻﻮﺗ ﻪ ﻷﻥ ﻣﺎ ﺃﻣﻜ ﻦ ﺇﺩﺭﺍ ﹸﻛ ﻪ ﺑﺈﹺﺣﺪﻯ ﻉ ﺷﺎﻫ ﺪ ﻣ ﻦ ﻭﺭﺍ ِﺀ ﺣﺠﺎ ﹴ ﺕ ﻭﻻ ﻳﻜﻔﻲ ﺳﻤﺎ ﺍﻷﺻﻮﺍ
ﺖ ﻭﺣ ﺪ ﻩ ﺕ ﻗﺎ ﹶﻝ ﺷﻴﺨﻨﺎ :ﻧﻌﻢ ﻟﻮ ﻋﻠﻤ ﻪ ﺑﺒﻴ ﺱ ﻻ ﳚﻮ ﺯ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﻓﻴ ﻪ ﺑﻐﻠﺒ ﺔ ﹶﻇ ﹴﻦ ﳉﻮﺍ ﹺﺯ ﺍﺷﺘﺒﺎ ﻩ ﺍﻷﺻﻮﺍ ﺍﳊﻮﺍ
ﺚ ﳍﻤﺎ
ﺖ ﻻ ﺛﺎﻟ ﹶ
ﲔ ﺑﺒﻴ
ﺖ ﺟﺎ ﺯ ﺍﻋﺘﻤﺎ ﺩ ﺻﻮﺗ ﻪ ﻭﺇﻥ ﱂ ﻳ ﺮ ﻩ ﻭﻛﺬﺍ ﻟﻮ ﻋﻠ ﻢ ﺍﺛﻨ ﹺ
ﺕ ﳑ ﻦ ﰲ ﺍﻟﺒﻴ
ﻭ ﻋﻠ ﻢ ﺃﻥ ﺍﻟﺼﻮ
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ﻚ ﻓﹶﻠ ﻪ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﲟﺎ ﲰ ﻌ ﻪ
ﻚ ﺍﳌﺒﻴ ﹺﻊ ﺃﻭ ﳓ ﹺﻮ ﺫﻟ
ﺐ ﻣﻨﻬﻤﺎ ﻣ ﻦ ﺍﻟﻘﺎﺑﹺﻞ ﻟﻌﻠ ﻤﻪ ﲟﺎﻟ
ﻭ ﺳ ﻤﻌﻬﻤﺎ ﻳﺘﻌﺎﻗﺪﺍ ﻥ ﻭ ﻋﻠ ﻢ ﺍﳌﻮﺟ
ﻣﻨﻬﻤﺎ .ﺍﻩ .ﻭﻻ ﻳﺼ ﺢ ﲢﻤ ﹸﻞ ﺷﻬﺎﺩ ﺓ ﻋﻠﻰ ﻣﻨﺘﻘﺒ ﺔ ﺇﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﺻﻮﺗﻬﺎ ﻛﻤﺎ ﻻ ﻳﺘﺤﻤ ﹸﻞ ﺑﺼ ﲑ ﰲ ﻇﻠﻤ ﺔ
ﺕ .ﻧﻌﻢ ،ﻟﻮ ﲰ ﻌﻬﺎ ﻓﺘﻌﻠ ﻖ ﺎ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻭﺷﻬ ﺪ ﻋﻠﻴﻬﺎ ﺟﺎ ﺯ ﻛﺎﻷﻋﻤﻰ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻴ ﻪ ﻻﺷﺘﺒﺎ ﻩ ﺍﻷﺻﻮﺍ
ﺡ ﻣﻨ ﹶﻘﺒ ﺔ ﺇﻻ ﺇﻥ ﻋﺮﻓﹶﻬﺎﻑ ﺍﻟﻘﺎﺿﻲ ﺻﻮﺭﺗﻬﺎ .ﻭﻗﺎﻝ ﺟﻤ ﻊ ﻻ ﻳﻨﻌﻘ ﺪ ﻧﻜﺎ ﻒ ﻧﻘﺎﺑﻬﺎ ﻟﻴﻌﺮ ﻁ ﺃ ﹾﻥ ﺗﻜﺸ ﺑﺸﺮ
ﺐ( ﻭﻟﻮ ﻣ ﻦ ﺃ ﻡ ﺃﻭ ﻗﺒﻴﻠ ﺔﺽ ﺷﻬﺎﺩﹲﺓ ﻋﻠﻰ ﻧﺴ ﹴ ﺺ )ﺑﻼ ﻣﻌﺎﺭ ﹴ ﺍﻟﺸﺎﻫﺪﺍﻥ ﺇﲰﹰﺎ ﻭﻧﺴﺒﹰﺎ ﻭﺻﻮﺭ ﹰﺓ )ﻭﻟ ﻪ( ﺃﻱ ﻟﻠﺸﺨ ﹺ
ﻚ ﺑﺘﺴﺎﻣ ﹴﻊ( ﺃﻱ ﺍﺳﺘﻔﺎﺿ ﺔ ) ﻣ ﻦ ﲨ ﹴﻊ ﻳﺆﻣ ﻦ ﻛﺬﺑﻬﻢ( ﺃﻱ ﺗﻮﺍﻃﺆﻫﻢ ﺡ )ﻭﻣﻠ ﺕ ﻭﻧﻜﺎ ﹴ ﻒ ﻭﻣﻮ )ﻭ ﻋﺘ ﹴﻖ( ﻭﻭﻗ
ﻁ ﺣﺮﻳﺘﻬﻢ ﻭﻻ ﺫﻛﻮﺭﺗﻬﻢ ﻭﻻ ﻳﻜﻔﻲ ﺃﻥ ﻱ ﲞ ﹺﱪﻫﻢ ﻭﻻ ﻳﺸﺘﺮ ﹸ ﻋﻠﻴﻪ ﻟﻜﺜﺮﺗﻬﹺﻢ ﻓﻴﻘ ﻊ ﺍﻟﻌﻠ ﻢ ﺃﻭ ﺍﻟﻈ ﻦ ﺍﻟﻘﻮ
ﻚﺽ )ﻋﻠﻰ ﻣﻠ ﻼ )ﻭ( ﹶﻟ ﻪ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﻼ ﻣﻌﺎﺭ ﹴ ﺱ ﻳﻘﻮﻟﻮ ﹶﻥ ﻛﺬﺍ ﺑﻞ ﻳﻘﻮ ﹸﻝ ﺃﹶﺷﻬ ﺪ ﺃﻧ ﻪ ﺍﺑﻨ ﻪ ﻣﺜ ﹰ ﺖ ﺍﻟﻨﺎ
ﻳﻘﻮ ﹶﻝ ﲰﻌ
ﻑ ﻣﻼ ﻙ( ﻛﺎﻟﺴﻜﲎ ﻭﺍﻟﺒﻨﺎ ِﺀ ﻭﺍﻟﺒﻴ ﹺﻊ ﻭﺍﻟﺮﻫ ﹺﻦ ﻭﺍﻹِﺟﺎﺭ ﺓ ﻑ ﺗﺼ ﺮ ﺑ ﻪ( ﺃﻱ ﺑﺎﻟﺘﺴﺎﻣ ﹺﺦ ﳑﻦ ﹸﺫﻛﺮ )ﺃﻭ ﺑﻴ ﺪ ﻭﺗﺼ ﺮ
ﻑ ﻷﻧ ﻪ ﹶﻗ ﺪ ﻳﻜﻮ ﹸﻥ )ﻣﺪ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ( ﻋﺮﻓﹰﺎ ﻓﻼ ﺗﻜﻔﻲ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﲟﺠﺮ ﺩ ﺍﻟﻴ ﺪ ﻷﺎ ﻻ ﺗﺴﺘﻠﺰ ﻣ ﻪ ﻭﻻ ﲟﺠﺮ ﺩ ﺍﻟﺘﺼﺮ
ﺕ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑ ﻪ ﻭﺇ ﹾﻥ ﻚ ﹶﻟ ﻪ ﺟﺎ ﺯ
ﻑ ﺍﺳﺘﻔﺎﺿ ﹲﺔ ﹶﺃ ﱠﻥ ﺍﳌﻠ ﻑ ﲟ ﺪ ﺓ ﻗﺼﲑ ﺓ ﻧﻌﻢ ﺇﻥ ﺍﻧﻀ ﻢ ﻟﻠﺘﺼﺮ ﺑﻨﻴﺎﺑ ﺔ ﻭﻻ ﺗﺼﺮ
ﻚ ﺍﻟﺮﻗﻴ ﻖ ﻓﻼ ﲡﻮ ﺯ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﲔ .ﻭﺍﺳﺘﺜﻨﻮﺍ ﻣ ﻦ ﺫﻟ ﻚ ﺳﻨ ﺖ ﺫﻟ ﺕ ﺍﳌ ﺪ ﹸﺓ ﻭﻻ ﻳﻜﻔﻲ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻫ ﺪ ﺭﺃﻳ ﻗﺼﺮ
ﻉ ﻣﻦ ﺫﻱ ﺍﻟﻴ ﺪ ﺃﻧ ﻪ ﻟ ﻪ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺿ ﺔ ﻚ ﺍﻟﺴﻤﺎ ﻑ ﰲ ﺍﳌﺪ ﺓ ﺍﻟﻄﻮﻳﹶﻠ ﺔ ﺇﻻ ﺇﻥ ﺍﻧﻀ ﻢ ﻟﺬﻟ ﲟﺠﺮ ﺩ ﺍﻟﻴ ﺪ ﻭﺍﻟﺘﺼ ﺮ
ﺙ ﻭﺷﺮﺍ ٍﺀ ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﺏ ﳌﺎ ﺳﺒ ﻖ ﻣ ﻦ ﳓ ﹺﻮ ﺇﺭ ﻁ ﰲ ﺍﳊﺮﻳ ﺔ ﻭﻛﺜﺮ ﺓ ﺍﺳﺘﺨﺪﺍ ﹺﻡ ﺍﻷﺣﺮﺍﺭﹺ ﻭﺍﺳﺘﺼﺤﺎ ﹴ ﻟﻺﺣﺘﻴﺎ
ﻁ ﺍﺑ ﻦ ﺃﰊ ﺍﻟﺪ ﹺﻡ ﰲ ﺍﻟﺸﻬﺎﺩ ﺓ ﺑﺎﻟﺘﺴﺎﻣ ﹺﻊ ﺃﻥ ﻚ ﻭﻷﻥ ﺍﻷﺻ ﹶﻞ ﺑﻘﺎ ُﺀ ﺍﳌﻠﻚ ،ﻭ ﺷ ﺮ ﹶ ﺯﻭﺍﹶﻟ ﻪ ﻟﻠﺤﺎﺟ ﺔ ﺍﻟﺪﺍﻋﻴ ﺔ ﺇﱃ ﺫﻟ
ﺏ ﱠﰒ ﺍﺧﺘﺎ ﺭ ﻭﺗﹺﺒ ﻌ ﻪ ﺍﻟﺴﺒﻜ ﻲ ﻭﻏ ﲑ ﻩ ﺃﻧ ﻪ ﺇﻥ ﺫ ﹶﻛ ﺮ ﻩ ﺡ ﺑﺄ ﱠﻥ ﻣﺴﺘﻨ ﺪ ﻩ ﺍﻹﺳﺘﻔﺎﺿﺔﹸ ،ﻭﻣﺜﹸﻠﻬﺎ ﺍﻹﺳﺘﺼﺤﺎ ﻻ ﻳﺼﺮ
ﺖ ﺷﻬﺎﺩﺗ ﻪ ﻭﺇﻻ ﺏ ﺳﻤﻌ ﺗﻘﻮﻳ ﹰﺔ ﻟﻌﻠ ﻤ ﻪ ﺑﺄ ﹾﻥ ﺟﺰ ﻡ ﺑﺎﻟﺸﻬﺎﺩ ﺓ .ﹸﺛ ﻢ ﻗﺎ ﹶﻝ ﻣﺴﺘﻨﺪﻱ ﺍﻹﺳﺘﻔﺎﺿ ﹸﺔ ﺃ ﹺﻭ ﺍﻹﺳﺘﺼﺤﺎ
ﺽ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﰲ ﺿﺔ ﺑﻜﺬﺍ ﻓﻼ ،ﺧﻼﻓﹰﺎ ﻟﻠﺮﺍﻓﻌﻲ ﻭﺍﺣﺘﺮ ﺯ ﺑﻘﻮﱄ ﺑﻼ ﻣﻌﺎﺭ ﹴ ﺕ ﺑﺎﻹﺳﺘﻔﺎ ﻛﺄﻥ ﻗﺎ ﹶﻝ ﺷﻬﺪ
ﺽ.
ﺱ ﱂ ﲡ ﺰ ﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺑﺎﻟﺘﺴﺎﻣ ﹺﻊ ﻟﻮﺟﻮ ﺩ ﻣﻌﺎﺭ ﹴ ﺾ ﺍﻟﻨﺎ ﹺ
ﻼ ﻃﻌ ﻦ ﻣﻦ ﺑﻌ ﹺ ﺐ ﻣﺜ ﹰ ﺍﻟﻨﺴ ﹺ
ﻆ ﺃﹶﺷﻬ ﺪ ﻓﻼ ﻳﻜﻔﻲ ﻣﺮﺍﺩﹸﻓ ﻪ ﻛﺄﹶﻋﻠ ﻢ ﻷﻧ ﻪ ﺃﺑﻠ ﹺﻎ ﰲ ﺍﻟﻈﻬﻮ ﹺﺭ ﻭﻟﻮ ﻋﺮﻑ ﲔ ﻋﻠﻰ ﺍﳌﺆﺩﻱ ﻟﻔ ﹶ ]ﺗﻨﺒﻴﻪ[ :ﻳﺘﻌ
ﺍﻟﺸﺎﻫ ﺪ ﺍﻟﺴﺒﺐ ﻛﹶﺎﻹِﻗﺮﺍ ﹺﺭ ﻫ ﹾﻞ ﹶﻟ ﻪ ﺃ ﹾﻥ ﻳﺸﻬ ﺪ ﺑﺎﻹﺳﺘﺤﻘﺎﻕ؟ ﻭﺟﻬﺎ ﻥ ﺃﺷﻬﺮﻫﻤﺎ ﻻ ،ﻛﻤﺎ ﻧﻘﹶﻠ ﻪ ﺍﺑ ﻦ ﺍﻟﺮﻓﻌ ﺔ ﻋ ﹺﻦ
ﻍ ﻛﻐ ﹺﲑ ﻩ ﺗﺴ ﻤ ﻊ ﻭﻫ ﻮ ﻣﻘﺘﻀﻰ ﻛﻼ ﹺﻡ ﺍﻟﺸﻴﺨﲔ )ﻭﺗﻘﺒ ﹸﻞ ﺷﻬﺎﺩﹲﺓ ﻋﻠﻰ ﺷﻬﺎﺩ ﺓ( ﺍﺑ ﹺﻦ ﺃﰊ ﺍﻟ ﺪ ﹺﻡ .ﻭﻗﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﻟﺼﺒﺎ ﹺ
ﻕ ﻭﺭﺟﻌ ﺔ ﻣﻘﺒﻮ ﹴﻝ ﺷﻬﺎﺩﺗ ﻪ )ﰲ ﻏﲑ ﻋﻘﻮﺑ ﺔ ﷲ( ﺗﻌﺎﱃ ﻣﺎ ﹰﻻ ﻛﺎ ﹶﻥ ﺃﻭ ﻏ ﲑ ﻩ ﻛﻌﻘ ﺪ ﻭﻓﺴ ﹴﺦ ﻭﺇﻗﺮﺍ ﹴﺭ ﻭﻃﻼ ﹴ
ﻑ ﻋﻘﻮﺑ ﺔ ﻟﱠﻠ ﻪ ﺗﻌﺎﱃ. ﻑ ﲞﻼ ﻒ ﻋﻠﻰ ﻣﺴﺠ ﺪ ﺃﻭ ﺟﻬ ﺔ ﻋﺎﻣ ﺔ ﻭﻗﻮ ﺩ ﻭﻗﺬ ﻉ ﻭﻫﻼ ﹺﻝ ﺭﻣﻀﺎ ﹶﻥ ﻭﻭﻗ ﻭﺭﺿﺎ ﹴ
ﻕ ﻣﺴﺎﻓ ﺔ ﺍﻟﻌﺪﻭﻯ ﺴ ﹺﺮ ﺃﺩﺍ ِﺀ ﺃﺻ ﹴﻞ( ﺑﻐﻴﺒ ﺔ ﻓﻮ
ﻁ )ﺗ ﻌ
ﺏ ﻭﺳﺮﻗ ﺔ ﻭﺇﳕﺎ ﳚﻮ ﺯ ﺍﻟﺘﺤﻤ ﹸﻞ )ﺏ( ﺷﺮﻭ ﻛﺤ ﺪ ﺯﹺﻧﹰﺎ ﻭﺷﺮ ﹴ
ﺕ ﺃﻭ ﺟﻨﻮ ﻥ )ﻭ( ﺽ ﻳﺸ ﻖ ﻣ ﻌ ﻪ ﺣﻀﻮ ﺭ ﻩ ﻭﻛﺬﺍ ﺑﺘﻌﺬ ﹺﺭ ﻩ ﲟﻮ ﺲ ﻣ ﻦ ﻏﺮ ﹴﱘ ﻭﻫ ﻮ ﻣﻌﺴ ﹴﺮ ﺃﻭ ﻣﺮ ﹴﻑ ﺣﺒ ﹴ ﺃﻭ ﺧﻮ
ﺏ )ﺍﺳﺘﺮﻋﺎﺋ ﻪ( ﺃﻱ ﺍﻷﺻﻞ ﺃﻱ ﺍﻟﺘﻤﺎﺳﻪ ﻣﻨ ﻪ ﺭﻋﺎﻳ ﹶﺔ ﺷﻬﺎﺩﺗ ﻪ ﻭﺿﺒﻄﹶﻬﺎ ﺣﱴ ﻳﺆﺩﻳﻬﺎ ﻋﻨ ﻪ ﻷ ﱠﻥ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﻋﻠﻰ
232
ﺏ ﻋﻨ ﻪ ﺃﻭ ﻣﺎ ﻳﻘﻮ ﻡ ﻣﻘﺎ ﻣ ﻪ )ﻓﻴﻘﻮ ﹸﻝ ﺃﻧﺎ ﺷﺎﻫ ﺪ ﺑﻜﺬﺍ( ﻓﻼ ﻳﻜﻔﻲ ﺃﻧﺎ ﻋﺎ ﹲﱂ
ﺍﻟﺸﻬﺎﺩ ﺓ ﻧﻴﺎﺑ ﹰﺔ ﻓﺎﻋﺘﹺﺒ ﺮ ﻓﻴﻬﺎ ﺇﺫ ﹸﻥ ﺍﳌﻨﻮ ﹺ
ﻚ ﺃﻭ ﺃﹸﺷﻬ ﺪ )ﻋﻠﻰ ﺷﻬﺎﺩﰐ( ﺑ ﻪ ﻓﻠﻮ ﺃﳘ ﹶﻞ ﺍﻷﺻ ﹸﻞ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩ ﺓ ﻓﻘﺎ ﹶﻝ ﺃﹸﺧ ﱪ ﻙ ﺃﻭﹺﺑ ﻪ )ﻭﺃﹸﺷﻬ ﺪ ﻙ( ﺃﻭ ﺃﹶﺷﻬﺪﺗ
ﻉ ﻚ ﺑﻜﺬﺍ ﻓﻼ ﻳﻜﻔﻲ ﻛﻤﺎ ﻻ ﻳﻜﻔﻲ ﺫﻟﻚ ﰲ ﺃﺩﺍ ِﺀ ﺍﻟﺸﻬﺎﺩ ﺓ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ،ﻭﻻ ﻳﻜﻔﻲ ﰲ ﺍﻟﺘﺤ ﻤ ﹺﻞ ﲰﺎ ﺃﹸﻋﻠ ﻤ
ﻉ( ﻋﻨ ﺪ ﺍﻷﺩﺍ ِﺀ )ﺟﻬ ﹰﺔ ﲢﻤ ﹴﻞ( ﻗﻮﻟ ﻪ ﻟﻔﻼ ﻥ ﻋﻠﻰ ﻓﻼ ﻥ ﻛﺬﺍ ﺃﻭ ﻋﻨﺪﻱ ﺷﻬﺎﺩ ﹲﺓ ﺑﻜﺬﺍ )ﻭ( ﺏ )ﺗﺒﻴﲔ ﻓﺮ ﹴ
ﲔ ﺟﻬ ﹶﺔ ﻛﺄﹶﺷ ﹺﻬ ﺪ ﺃ ﱠﻥ ﻓﻼﻧﹰﺎ ﺷﻬ ﺪ ﺑﻜﺬﺍ ﻭﺃﹶﺷﻬﺪﱐ ﻋﻠﻰ ﺷﻬﺎﺩﺗ ﻪ ﺃﻭ ﲰﻌﺘ ﻪ ﻳﺸﻬ ﺪ ﺑ ﻪ ﻋﻨ ﺪ ﻗﺎﺽﹴ ،ﻓﺈﹺﺫﺍ ﱂ ﻳﺒ
ﺽ ﺐ ﺍﻟﺒﻴﺎ ﹸﻥ ﻓﻴﻜﻔﻲ ﺃﹶﺷﻬ ﺪ ﻋﻠﻰ ﺷﻬﺎﺩ ﺓ ﻓﻼ ﻥ ﺑﻜﺬﺍ ﳊﺼﻮ ﹺﻝ ﺍﻟﻐﺮ ﹺ ﺍﻟﺘﺤﻤ ﹺﻞ ﻭﻭﺛ ﻖ ﺍﳊﺎﻛ ﻢ ﺑﻌﻠ ﻤ ﻪ ﱂ ﳛ
ﻑ ﻋﺪﺍﻟﺘﻪ ،ﻓﹺﺈ ﹾﻥ ﹾﱂ ﻳﺴ ﻤ ﻪ ﱂ ﻉ )ﺇﻳﺎﻩ( ﺃﻱ ﺍﻷﺻ ﹸﻞ ﺗﺴﻤﻴ ﹰﺔ ﲤﻴ ﺰ ﻩ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻋﺪ ﹰﻻ ﻟﺘﻌﺮ )ﻭﺑﺘﺴﻤﻴﺘ ﻪ( ﺃﻱ ﺍﻟﻔﺮ
ﺏ ﺻ ﻮ ﺽ ﺷﻬ ﺪ ﻋﻠﻴ ﻪ ﻭﺟﻬﺎﻥ ،ﻭ ﺏ ﺗﺴﻤﻴ ﺔ ﻗﺎ ﹴ ﻑ ﺟﺮ ﺣ ﻪ ﻟﻮ ﲰﺎ ﻩ .ﻭﰲ ﻭﺟﻮ ﹺ ﻒ ﻷ ﱠﻥ ﺍﳊﺎ ﻛ ﻢ ﻗﺪ ﻳﻌﺮ ﻳﻜ
ﺙ ﺑﺎﻷﺻ ﹺﻞ ﻋﺪﺍﻭﹲﺓ ﺐ ﻋﻠﻰ ﺍﻟﻘﻀﺎ ﺓ ﻣ ﻦ ﺍﳉﻬ ﹺﻞ ﻭﺍﻟﻔﺴ ﹺﻖ .ﻭﻟﻮ ﺣﺪ ﹶ ﺏ ﰲ ﻫﺬ ﻩ ﺍﻷﺯﻣﻨ ﺔ ﳌﺎ ﻏﻠ ﺍﻷﺫﺭﻋ ﻲ ﺍﻟﻮﺟﻮ
ﺖ ﻫﺬ ﻩ ﺍﳌﻮﺍﻧ ﻊ ﺍﺣﺘﻴ ﺞ ﺇﱃ ﲢ ﻤ ﹴﻞ ﺟﺪﻳ ﺪ. ﻉ .ﻓﻠﻮ ﺯﺍﻟ ﺃﻭ ﻓﺴ ﻖ ﱂ ﻳﺸﻬ ﺪ ﺍﻟﻔﹶﺮ
]ﻓﺮﻉ[ :ﻻ ﻳﺼ ﺢ ﲢﻤ ﹸﻞ ﺍﻟﻨﺴﻮ ﺓ ﻭﻟﻮ ﻋﻠﻰ ﻣﺜﻠﻬ ﻦ ﰲ ﳓ ﹺﻮ ﻭﻻﺩ ﺓ ﻷﻥ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﳑﺎ ﻳﻄﻠ ﻊ ﻋﻠﻴ ﻪ ﺍﻟﺮﺟﺎ ﹸﻝ
ﻁ ﻟﻜ ﹴﻞ ﻣﻨﻬﻤﺎ ﻓﺮﻋﺎﻥ ،ﻭﻻ ﺗﻜﻔﻲ ﺷﻬﺎﺩ ﹸﺓ ﻭﺍﺣ ﺪ ﲔ( ﺃﻱ ﻟﻜ ﹴﻞ ﻣﻨﻬﻤﺎ ﻓﻼ ﻳﺸﺘﺮ ﹸ ﻏﺎﻟﺒﹰﺎ )ﻭﻳﻜﻔﻲ ﻓﺮﻋﺎ ﻥ ﻷﺻﻠ ﹺ
ﻋﻠﻰ ﻫﺬﺍ ﻭﻭﺍﺣ ﺪ ﻋﻠﻰ ﺁﺧﺮ ،ﻭﻻ ﻭﺍﺣ ﺪ ﻋﻠﻰ ﻭﺍﺣ ﺪ ﰲ ﻫﻼ ﹺﻝ ﺭﻣﻀﺎﻥ.
ﻕ ﺑﺎﺋ ﹴﻦ ﺾ ﻭﻟﻮ ﺷﻬﺪﻭﺍ ﺑﻄﻼ ﹴ ]ﻓﺮﻉ[ :ﻟﻮ ﺭﺟﻌﻮﺍ ﻋ ﹺﻦ ﺍﻟﺸﻬﺎﺩ ﺓ ﻗﹶﺒ ﹶﻞ ﺍﳊﹸﻜ ﹺﻢ ﻣﻨ ﻊ ﺍﳊﻜ ﻢ ﺃﻭ ﺑﻌ ﺪ ﻩ ﱂ ﻳﻨﻘ
ﻉﻕ ﻷ ﱠﻥ ﻗﻮﹶﻟﻬﻤﺎ ﰲ ﺍﻟﺮﺟﻮ ﹺ ﲔ ﻓﹶﺮﺟﻌﻮﺍ ﻋﻦ ﺷﻬﺎﺩﺗﻬﹺﻢ ﺩﺍ ﻡ ﺍﻟﻔﺮﺍ ﲔ ﺍﻟﺰﻭﺟ ﹺ ﻕ ﺍﻟﻘﺎﺿﻲ ﺑ ﻉ ﳏﺮ ﹴﻡ .ﻭﹶﻓ ﺮ
ﺃﻭ ﺭﺿﺎ ﹴ
ﺝ ﻣﻬ ﺮ ﻣﺜ ﹴﻞ ﻭﻟﻮ ﻗﺒ ﹶﻞ ﻭﻁ ٍﺀ ﺚ ﱂ ﻳﺼﺪﻗﻬﻢ ﺍﻟﺰﻭ ﺐ ﻋﻠﻰ ﺍﻟﺸﻬﻮ ﺩ ﺣﻴ ﹸ ﻣﺤﺘﻤ ﹲﻞ ﻭﺍﻟﻘﻀﺎ ُﺀ ﻻ ﻳﺮ ﺩ ﲟﺤﺘﻤ ﹴﻞ ﻭﳚ
ﺖ ﺃﻥ ﻻ ﺃﻭ ﺑﻌ ﺪ ﺇﺑﺮﺍ ِﺀ ﺍﻟﺰﻭﺟ ﺔ ﺯﻭﺟﻬﺎ ﻋ ﹺﻦ ﺍﳌﻬﺮ ﻷﻧ ﻪ ﺑﺪ ﹸﻝ ﺍﻟﺒﻀ ﹺﻊ ﺍﻟﺬﻱ ﹶﻓ ﻮﺗﻮ ﻩ ﻋﻠﻴ ﻪ ﺑﺎﻟﺸﻬﺎﺩ ﺓ ﺇﻻ ﺃﻥ ﺛﺒ
ﻉ ﻓﻼ ﻏﺮﻡ ﺇ ﹾﺫ ﹾﱂ ﻳﻔﻮﺗﻮﺍ ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺭﺟﻊ ﺷﻬﻮ ﺩ ﻣﺎ ﹴﻝ ﹸﻏﺮﹺﻣﻮﺍ ﻟﻠﻤﺤﻜﻮ ﹺﻡ ﻋﻠﻴ ﻪ ﺍﻟﺒﺪ ﹶﻝ ﻧﹺﻜﺎﺡ ﺑﻴﻨﻬﻤﺎ ﺑﻨﺤ ﹺﻮ ﺭﺿﺎ ﹴ
ﺑﻌﺪ ﻏﺮ ﻣ ﻪ ﻻ ﻗﺒﹶﻠ ﻪ ﻭﺇ ﹾﻥ ﻗﺎﻟﻮﺍ ﺃﺧﻄﺄﻧﺎ ﻣﻮﺯﻋﹰﺎ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ.
]ﺗﺘﻤﺔ[ :ﻗﺎﻝﹶ ﺷﻴ ﺦ ﻣﺸﺎﳜﻨﺎ ﺯﻛﺮﻳﺎ ﻛﺎﻟﻐﺰﻱ ﰲ ﺗﻠﻔﻴ ﹺﻖ ﺍﻟﺸﻬﺎﺩ ﺓ ﻟﻮ ﺷ ﹺﻬ ﺪ ﻭﺍﺣ ﺪ ﺑﹺﺈﻗﹶﺮﺍ ﹺﺭ ﻩ ﺑﺄﻧ ﻪ ﻭﻛﱠﻠ ﻪ ﰲ
ﺖ ﺍﻟﺸﻬﺎﺩﺗﺎ ﻥ ﻷ ﱠﻥ ﺍﻟﻨﻘ ﹶﻞ ﺑﺎﳌﻌﲎ ﻛﺎﻟﻨﻘ ﹺﻞ ﺿﻪ ﺇﻟﻴ ﻪ ﻟﹸﻔﻘ
ﻑ ﻓﻴ ﻪ ﺃﻭ ﻓ ﻮ ﻛﺬﺍ ﻭﺁﺧ ﺮ ﺑﺄﻧ ﻪ ﺃﺫ ﹶﻥ ﹶﻟ ﻪ ﰲ ﺍﻟﺘﺼﺮ
ﻚ ﺃﻭ ﺷﻬ ﺪ ﻚ ﰲ ﻛﺬﺍ ﻭﺁﺧ ﺮ ﻗﺎ ﹶﻝ ﺑﺄﻧ ﻪ ﻗﺎ ﹶﻝ ﻓﻮﺿﺘ ﻪ ﺇﻟﻴ ﻑ ﻣﺎ ﻟﻮ ﺷﻬﺪ ﻭﺍﺣ ﺪ ﺑﺄﻧ ﻪ ﻗﺎ ﹶﻝ ﻭ ﱠﻛ ﹾﻠﺘ ﺑﺎﻟﻠﻔﻆ ،ﻭﲞﻼ
ﻭﺍﺣﺪ ﺑﺎﺳﺘﻴﻔﺎ ِﺀ ﺍﻟﺪﻳ ﹺﻦ ﻭﺍﻵﺧ ﺮ ﺑﺎﻹِﺑﺮﺍ ِﺀ ﻣﻨ ﻪ ﻓﻼ ﻳﻠﻔﻘﺎ ﻥ .ﺍﻧﺘﻬﻰ .ﻗﺎ ﹶﻝ ﺷﻴ ﺦ ﻣﺸﺎ ﳜﻨﺎ ﺃﲪ ﺪ ﺍﳌﺰﺟ ﺪ :ﻟﻮ ﺷﻬ ﺪ
ﻚ ﻣﺎ ﺍﺩﻋﺎ ﻩ ﻭﺁﺧ ﺮ ﺑﺈﹺﻗﺮﺍﺭ ﺍﻟﺪﺍﺧ ﹺﻞ ﺑ ﻪ ﱂ ﺗﻠﻔ ﻖ ﺷﻬﺎ ﺩﺗﻬﻤﺎ ،ﻓﻠﻮ ﻭﺍﺣ ﺪ ﺑﺒﻴ ﹴﻊ ﻭﺍﻵﺧ ﺮ ﺑﺈﹺﻗﺮﺍ ﹴﺭ ﹺﺑ ﻪ ﺃﻭ ﻭﺍﺣ ﺪ ﲟﻠ
ﲔ ﻭﺃﻃﻠ ﻖ ﻓﺸ ﹺﻬ ﺪ ﻟ ﻪ ﻀ ﺮ ﺍﻷَﻣﺮﻳ ﹺﻦ .ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻟﻔ ﹺ ﺭ ﹺﺟ ﻊ ﺃﺣ ﺪﻫﻤﺎ ﻭﺷﻬ ﺪ ﻛﺎﻵﺧ ﺮ ﹸﻗﹺﺒ ﹶﻞ ﻷﻧ ﻪ ﳚﻮ ﺯ ﺃ ﹾﻥ ﳛ
ﻒ ﻗﺮﺿﹰﺎ ﱂ ﺗﻠﻔ ﻖ ﻒ ﲦ ﻦ ﻣﺒﻴ ﹴﻊ ﻭﺁﺧﺮ ﺑﺄﻟ ﺖ ﺃﻭ ﻓﺸﻬ ﺪ ﻟ ﻪ ﻭﺍﺣ ﺪ ﺑﺄﻟ ﺽ ﺛﺒ ﻭﺍﺣ ﺪ ﻭﺃﹶﻃﻠﹶﻖ ﻭﺁﺧ ﺮ ﺃﻧ ﻪ ﻣ ﻦ ﻗﹶﺮ ﹴ
ﺚ ﺗﻘﺒ ﹸﻞ ﻟﻔﻘﹶﺎ .ﺍﻧﺘﻬﻰ.
ﻒ ﻣ ﻊ ﻛﻞ ﻣﻨﻬﻤﺎ .ﻭﻟﻮ ﺷﻬ ﺪ ﻭﺍﺣ ﺪ ﺑﺎﻹِﻗﺮﺍ ﹺﺭ ﻭﺁﺧ ﺮ ﺑﺎﻹﺳﺘﻔﺎﺿ ﺔ ﺣﻴ ﹸ
ﻭﻟ ﻪ ﺍﳊﻠ
233
ﺺ ﺛﻼﺛﹰﺎ ﻭﺍﻵﺧ ﺮ
ﲔ ﲰ ﻊ ﺃﺣ ﺪﻫﻤﺎ ﺗﻄﻠﻴ ﻖ ﺷﺨ ﹴ )ﻭﺳﺌ ﹶﻞ( ﺍﻟﺸﻴ ﺦ ﻋﻄﻴﺔ ﺍﳌﻜﻲ ﻧﻔﻌﻨﺎ ﺍﻟﱠﻠ ﻪ ﺑ ﻪ ﻋ ﹺﻦ ﺭﺟﻠ ﹺ
ﻕ ﻭﺍﻹِﻗﺮﺍ ﺭ ﺑ ﻪ ﺃﻥ ﻳﺸﻬﺪﺍ ﻋﻠﻴ ﻪ
ﺐ ﻋﻠﻰ ﺳﺎﻣﻌﻲ ﺍﻟﻄﻼ ﺏ( ﺑﺄﻧ ﻪ ﳚ ﺍﻹﻗﺮﺍ ﺭ ﺑ ﻪ ﻓﻬ ﹾﻞ ﻳﻠﻔﻘﺎ ﻥ ﺃﻭ ﻻ؟) .ﻓﺄﺟﺎ
ﺲ ﻫﺬﺍ ﻣﻦ ﺗﻠﻔﻴ ﹺﻖ ﺍﻟﺸﻬﺎﺩ ﺓ ﻣ ﻦ ﻛﻞ ﻭﺟﻪ ،ﺑ ﹾﻞ ﺙ ﺑﺘﹰﺎ ﻭﻻ ﻳﺘﻌﺮﺿﺎ ﻹِﻧﺸﺎ ِﺀ ﻭﻻ ﺇﻗﺮﺍ ﹴﺭ ﻭﻟﻴ ﻕ ﺍﻟﺜﻼ ﺑﺎﻟﻄﻼ ﹺ
ﻒ ﻛﺎ ﹶﻥ ﻭﻟﻠﻘﺎﺿﻲ ﺑﻞ ﻋﻠﻴ ﻪ ﻚ ﻛﻴ ﺖ ﺑﺬﻟ
ﻕ ﻭﺍﻹِﻗﺮﺍ ﹺﺭ ﺑ ﻪ ﻭﺍﺣﺪﺓ ﰲ ﺍﳉﻤﻠ ﺔ ﻭﺍﳊﻜﻢ ﻳﺜﺒ ﺻﻮﺭ ﹸﺓ ﺇﻧﺸﺎ ِﺀ ﺍﻟﻄﻼ ﹺ
ﲰﺎﻋﻬﺎ .ﺍﻧﺘﻬﻰ.
ﺹ ﺑﺎﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺃﻭ ﺻﻔ ﺔ ﻣﻦ ﺻﻔﺎﺗ ﻪ :ﻛﻮﺍﻟﱠﻠ ﻪ ]ﺧﺎﲤﺔ[ :ﰲ ﺍﻷَﳝﺎ ﻥ .ﻻ ﻳﻨﻌﻘ ﺪ ﺍﻟﻴﻤ ﻦ ﺇﻻ ﺑﺎﺳ ﹴﻢ ﺧﺎ
ﺏ ﺍﻟﱠﻠ ﻪ ﺃﻭ ﻭﻗﺮﺁ ﻥ ﺍﻟﱠﻠ ﻪ ﺃﻭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺧﺎﻟﻖ ﺍﳋﹶﻠ ﹺﻖ .ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻭﻛﻼ ﹺﻡ ﺍﻟﱠﻠ ﻪ ﺃﻭ ﻭﻛﺘﺎ ﹺ ﻭﺍﻟ ﺮ ﺣ ﻤ ﹺﻦ ﻭﺍﻹﻟ ﻪ ﻭﺭ ﹺ
ﻕ ﻭﺍﳉﻠ ﺪ .ﻭﺇﻥ ﻗﺎ ﹶﻝ ﻭﺭﰊ ﻭﻛﺎ ﹶﻥ ﻒ ﺍﻟﻮﺭ ﹺﻒ ﺇ ﹾﻥ ﱂ ﻳﻨ ﹺﻮ ﺑﺎﳌﺼﺤ ﲔ .ﻭﻛﺬﺍ ﻭﺍﳌﺼﺤ ﻭﺍﻟﺘﻮﺍﺭ ﺓ ﺃﻭ ﻭﺍﻹِﳒﻴ ﹺﻞ ﻓﻴﻤ
ﻕ ﻛﺎﻟﻨﱯ ﲔ ﻇﺎﻫﺮﹰﺍ ﺇ ﹾﻥ ﱂ ﻳﺮ ﺩ ﻏ ﲑ ﺍﻟﱠﻠ ﻪ ﻭﻻ ﻳﻨﻌﻘ ﺪ ﲟﺨﻠﻮ ﹴ ﻋﺮﹸﻓﻬﻢ ﺗﺴ ﻤﻴ ﹸﺔ ﺍﻟﺴﻴ ﺪ ﺭﺑﹰﺎ ﻓﻜﻨﺎﻳﺔﹲ ،ﻭﺇﻻ ﻓﻴﻤ
ﻒ ﺑﻐ ﹺﲑ ﻒ ﺑﺎﻟﱠﻠ ﻪ ﻭﺭﻭﻯ ﺍﳊﺎﻛ ﻢ ﺧﱪﹰﺍ" :ﻣﻦ ﺣﻠ ﻒ ﺑﺎﻵﺑﺎ ِﺀ ﻭﻟﻸﻣ ﹺﺮ ﺑﺎﳊﻠ ﻭﺍﻟﻜﹶﻌﺒ ﺔ ﻟﻠﻨﻬﻲ ﺍﻟﺼﺤﻴ ﹺﺢ ﻋﻦ ﺍﳊﻠ
ﻚ ﹶﺃ ﹶﰒ ﻋﻨ ﺪ ﺃﻛﺜ ﹺﺮ ﺍﻟﱠﻠ ﻪ ﻓﻘ ﺪ ﹶﻛﻔﹶﺮ" ﻭﲪﻠﹸﻮ ﻩ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻗﺼ ﺪ ﺗﻌﻈﻴ ﻤ ﻪ ﻛﺘﻌﻈﻴﻢﹺ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ،ﻓﹺﺈ ﹾﻥ ﹾﱂ ﻳﻘﺼ ﺪ ﺫﻟ
ﺡ ﻣﺴﻠ ﹴﻢ ﻋ ﻦ ﺝ .ﻭﺍﻟﺬﻱ ﰲ ﺷﺮ ﹺ ﺡ ﺍﳌﻨﻬﺎ ﹺﺾ ﺷﺮﺍ ﹺ ﺺ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺼﺮﻳ ﹺﺢ ﻓﻴ ﻪ ﻛﺬﺍ ﻗﺎﹶﻟ ﻪ ﺑﻌ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺃﻱ ﺗﺒﻌﹰﺎ ﻟﻨ
ﺏ ﺍﻟﻜﺮﺍﻫﺔ ،ﻭ ﻫ ﻮ ﺍﳌﻌﺘﺪ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﺪﻟﻴ ﹸﻞ ﻇﺎﻫﺮﹰﺍ ﰲ ﺍ ِﻹ ﹺﰒ .ﻗﺎ ﹶﻝ ﺑﻌﻀ ﻬ ﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎ ﹺ
ﻚ ﻕ ﺑ ﻪ ﻭﻣﻀﺎﻫﺎﺗ ﻪ ﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺍﻟﱠﻠ ﻪ ﻋ ﻦ ﺫﻟ ﺐ ﺍﻷﻋﺼﺎ ﹺﺭ ﻟﻘﺼ ﺪ ﻏﺎﻟﺒﻬﻢ ﺑ ﻪ ﺇﻋﻈﺎﻡ ﺍﳌﺨﻠﻮ ﹺ ﺍﻟﻌﻤ ﹸﻞ ﺑ ﻪ ﰲ ﻏﺎﻟ ﹺ
ﲔ ﱂ ﻳﻘﺒﻞﹾ ،ﻭﻟﻮ ﻗﺎ ﹶﻝ ﺑﻌ ﺪ ﳝﻴﹺﻨ ﻪ ﺇﻥ ﺷﺎ َﺀ ﲔ ﰒ ﻗﺎ ﹶﻝ ﱂ ﺃﺭﺩ ﺑ ﻪ ﺍﻟﻴﻤ ﻒ ﲟﺎ ﻳﻨﻌﻘ ﺪ ﺑ ﻪ ﺍﻟﻴﻤ ﻋﻠ ﻮﹰﺍ ﻛﺒﲑﹰﺍ ﻭﺇﺫﺍ ﺣﹶﻠ
ﲔ ﻓﻼ ﺣﻨﺚ ﻭﻻ ﲔ ﻭﺍﺗﺼ ﹶﻞ ﺍﻹﺳﺘﺜﻨﺎ ُﺀ ﺎ ﱂ ﺗﻨﻌﻘ ﺪ ﺍﻟﻴﻤ ﻍ ﺍﻟﻴﻤ ﹺ ﻆ ﻭﺍﻹﺳﺘﺜﻨﺎ َﺀ ﻗﺒ ﹶﻞ ﻓﺮﺍ ﹺ ﺍﻟﱠﻠ ﻪ ﻭﻗﺼ ﺪ ﺍﻟﻠﻔ ﹶ
ﺚ ﻭﻻ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﻇﺎﻫﺮﹰﺍ ﺑﻞ ﻳﺪﻳﻦ .ﻭﻟﻮ ﻗﺎﻝ ﻟﻐ ﹺﲑ ﻩ ﻆ ﺑﺎﻹﺳﺘﺜﻨﺎ ِﺀ ﺑﻞ ﻧﻮﺍ ﻩ ﱂ ﻳﻨﺪﻓ ﻊ ﺍﳊﻨ ﹸ ﻛﻔﺎﺭ ﹶﺓ .ﻭﺇﻥ ﱂ ﻳﺘﻠﻔ ﹾ
ﺴ ﻪ ﺑﻞﲔ ﻧﻔ ِ ﲔ ﻭﻣﱴ ﱂ ﻳﻘﺼﺪ ﳝ ﺴ ﻪ ﻓﻴﻤ ﲔ ﻧﻔ ِ ﻚ ﺑﺎﻟﱠﻠ ﻪ ﻟﺘﻔﻌﻠ ﻦ ﹶﻛﺬﹶﺍ ﻭﺃﺭﺍ ﺩ ﳝ ﺖ ﻋﻠﻴﻚ ﺑﺎﻟﱠﻠ ﻪ ﺃﻭ ﺃﹶﺳﺄﹸﻟ ﺃﻗﺴﻤ
ﺐ ﻭﻳﻜ ﺮ ﻩ ﺭ ﺩ ﺍﻟﺴﺎﺋ ﹺﻞ ﺑﺎﻟﱠﻠ ﻪ
ﻒ ﻫ ﻮ ﻭﻻ ﺍﳌﺨﺎﻃ ﺐ ﺃﻭ ﺃﻃﹶﻠ ﻖ ﻓﻼ ﺗﻨﻌﻘ ﺪ ﻷﻧ ﻪ ﱂ ﳛﻠ ﲔ ﺍﳌﺨﺎﻃ ﹺ ﺍﻟﺸﻔﺎﻋ ﹶﺔ ﺃﻭ ﳝ
ﱐ
ﻱ ﺃﻭ ﻧﺼﺮﺍ ﹲ ﺖ ﻛﺬﺍ ﻓﺄﻧﺎ ﻳﻬﻮﺩ ﻚ ﻭﻟﻮ ﻗﺎ ﹶﻝ ﺇﻥ ﻓﻌﻠ ﺗﻌﺎﱃ ﺃﻭ ﺑﻮﺟ ﹺﻬ ﻪ ﰲ ﻏ ﹺﲑ ﺍﳌﻜﺮﻭ ﻩ ﻭﻛﺬﺍ ﺍﻟﺴﺆﺍ ﹶﻝ ﺑﺬﻟ
ﻚ ﻛﻐ ﹺﲑ ﻩ ﻭﻻ ﻳﻜ ﹸﻔ ﺮ ﺑﻞ ﺇ ﹾﻥ ﺚ ﻧﻌ ﻢ ﳛﺮ ﻡ ﺫﻟ ﲔ ﻹﻧﺘﻔﺎ ِﺀ ﺇﺳ ﹺﻢ ﺍﻟﱠﻠ ﻪ ﺃﻭ ﺻﻔﺘ ﻪ ﻭﻻ ﻛﻔﺎﺭ ﹲﺓ ﻭﺇﻥ ﺣﻨ ﹶ ﺲ ﺑﻴﻤ ﹴ ﻓﻠﻴ
ﻚ ﺇ ﹾﻥ ﻓﻌ ﹶﻞ ﹶﻛ ﹶﻔ ﺮ
ﻑ ﺃﻭ ﺃﻃﻠ ﻖ ﺣ ﺮ ﻡ ﻭﻳﻠﺰ ﻣ ﻪ ﺍﻟﺘﻮﺑ ﹶﺔ ﻓﹺﺈ ﹾﻥ ﻋﻠ ﻖ ﺃﻭ ﺃﺭﺍ ﺩ ﺍﻟﺮﺿﺎ ﺑﺬﻟ ﺴ ﻪ ﻋﻦ ﺍﶈﻠﻮ ﻗﺼ ﺪ ﺗﺒﻌﻴ ﺪ ﻧﻔ ِ
ﺐ ﺚ ﱂ ﻳﻜﻔﹾﺮ ﺳ ﻦ ﻟ ﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻭﻳﻘﻮ ﹸﻝ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ﳏﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻭﺃﻭﺟ ﺣﺎ ﹰﻻ ﻭﺣﻴ ﹸ
ﺐ ﲔ ﺑﻼ ﻗﺼ ﺪ ﻛﻼ ﻭﺍﻟﱠﻠ ﻪ ﻭﺑﻼ ﻭﺍﻟﱠﻠ ﻪ ﰲ ﳓﻮ ﻏﻀ ﹴ ﻆ ﺍﻟﻴﻤ ﹺﻚ ﻭ ﻣ ﻦ ﺳﺒ ﻖ ﻟﺴﺎﻧ ﻪ ﺇﱃ ﻟﻔ ﺐ ﺍﻹﺳﺘﻘﺼﺎ ِﺀ ﺫﻟ ﺻﺎﺣ
ﻕ ﰲ ﺍﻟﺪﻋﻮﻯ ﻭﻟﻮ ﺚ ﻋﻠﻰ ﺍﳋ ﹺﲑ ﻭﺍﻟﺼﺎﺩ ﻒ ﻣﻜﺮﻭﻩ ﺇﻻ ﰲ ﺑﻴﻌ ﺔ ﺍﳉﻬﺎ ﺩ ﻭﺍﳊ ﹼ ﺃﻭ ﺻﻠ ﺔ ﻛﻼ ﹴﻡ ﱂ ﻳﻨﻌﻘ ﺪ ﻭﺍﳊﻠ
ﺐ ﺃﻭ ﻓﻌ ﹺﻞ ﻣﻜﺮﻭ ﻩ ﺳ ﻦ ﺚ ﻭﻛﻔﺎﺭ ﹲﺓ ﺃﻭ ﺗﺮ ﻙ ﻣﺴﺘﺤ ﺐ ﺃﻭ ﻓﻌ ﹺﻞ ﺣﺮﺍ ﹴﻡ ﻋﺼﻰ ﻭﻟ ﹺﺰ ﻣ ﻪ ﺣﻨ ﹲ ﻒ ﰲ ﺗﺮ ﻙ ﻭﺍﺟ ﹴ ﺣﻠ
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ﺡ ﺃﻭ ﻓﻌﻠﻪ ﻛﺪﺧﻮ ﹺﻝ ﺩﺍ ﹴﺭ ﻭﺃﻛ ﹺﻞ ﻃﻌﺎ ﹴﻡ ﻛﻼ ﺁﻛﻠﻪ ﺃﻧﺎ ﻓﺎﻷﻓﻀ ﹸﻞ ﺗﺮ ﻙ ﺣﻨﹸﺜ ﻪ ﻭﻋﻠﻴ ﻪ ﻛﻔﺎﺭ ﹲﺓ ﺃﻭ ﻋﻠﻰ ﺗﺮ ﻙ ﻣﺒﺎ ﹴ
ﺚ ﺇﺑﻘﺎﺀﹰﺍ ﻟﺘﻌﻈﻴ ﹺﻢ ﺍﻹِﺳ ﹺﻢ.
ﺍﳊﻨ
ﻕ ﻭﺭﺟﻌ ﺔ ﺡ ﻭﻃﻼ ﹴ ﲔ ﻣ ﻦ ﺍﳌﹸﺪﻋﻲ ﻭﺍﳌﹸﺪﻋﻰ ﻋﻠﻴﻪ ﻭﺇﻥ ﱂ ﻳﻄﻠﺒ ﻪ ﺍﳋﺼ ﻢ ﰲ ﻧﻜﺎ ﹴ ﻆﳝ ﹴ ]ﻓﺮﻉ[ :ﻳﺴ ﻦ ﺗﻐﻠﻴ ﹸ
ﻉ ﻧﻌ ﻢ ﻟﻮ ﺭﺁ ﻩ
ﻚ ﻷﻧ ﻪ ﺣﻘ ﲑ ﰲ ﻧﻈ ﹺﺮ ﺍﻟﺸﺮ ﹺﻭﻋﺘ ﹴﻖ ﻭﻭﻛﺎﻟ ﺔ ﻭﰲ ﻣﺎ ﹴﻝ ﺑﻠ ﹶﻎ ﻋﺸﺮﻳ ﻦ ﺩﻳﻨﺎﺭﹰﺍ ﻻ ﻓﻴﻤﺎ ﺩﻭ ﹶﻥ ﺫﻟ
ﻆ ﻳﻜﻮ ﹸﻥ ﺑﺎﻟﺰﻣﺎ ﻥ ﻭ ﻫ ﻮ ﺑﻌ ﺪ ﺍﻟﻌﺼ ﹺﺮ ﻭﻋﺼ ﹺﺮ ﺍﳉﻤﻌ ﺔ ﺃﻭﱃ
ﻒ ﻓﻌﹶﻠ ﻪ .ﻭﺍﻟﺘﻐﻠﻴ ﹸﺍﳊﺎﻛ ﻢ ﻟﻨﺤ ﹺﻮ ﺟﺮﺍﺀ ﺓ ﺍﳊﺎﻟ
ﺕ ﻭﻳﺴ ﻦ ﺃ ﹾﻥ ﻳﻘﺮﹶﺃ ﲔ ﻋﻨ ﺪ ﺍﳌﻨ ﹺﱪ ﻭﺻﻌﻮ ﺩﻫﻤﺎ ﻋﻠﻴ ﻪ ﺃﻭﱃ ﻭﺑﺰﻳﺎﺩ ﺓ ﺍﻷﲰﺎ ِﺀ ﻭﺍﻟﺼﻔﺎ ﻭﺑﺎﳌﻜﺎ ﻥ ﻭﻫ ﻮ ﻟﻠﻤﺴﻠﻤ
ﻒ ﻼ{ .ﻭﺃ ﹾﻥ ﻳﻮﺿ ﻊ ﺍﳌﺼﺤ ﻒ ﺁﻳ ﹶﺔ ﺁ ﹺﻝ ﻋﻤﺮﺍ ﹶﻥ} :ﺇﻥﱠ ﺍﻟﺬﻳ ﻦ ﻳﺸﺘﺮﻭ ﹶﻥ ﺑﻌﻬ ﺪ ﺍﻟﱠﻠ ﻪ ﻭﺃﳝﺎﹺﻧﻬﹺﻢ ﲦﻨﹰﺎ ﻗﻠﻴ ﹰ ﻋﻠﻰ ﺍﳊﺎﻟ
ﲔ ﻒ ﻓﻼ ﻳﺪﻓ ﻊ ﺇ ﹶﰒ ﺍﻟﻴﻤ ﹺ ﻒ ﻧﻴ ﹸﺔ ﺍﳊﺎﻛ ﹺﻢ ﺍﳌﺴﺘﺤﻠ ﰲ ﺣﺠ ﹺﺮ ﻩ ﻭﻟﻮ ﺍﻗﺘﺼ ﺮ ﻋﻠﻰ ﻗﻮﻟ ﻪ ﻭﺍﻟﱠﻠ ﻪ ﻛﻔﻰ .ﻭﻳﻌﺘ ﱪ ﰲ ﺍﳊﻠ
ﺍﻟﻔﺎﺟﺮ ﺓ ﺑﻨﺤ ﹺﻮ ﺗﻮﺭﻳ ﺔ ﻛﺎﺳﺘﺜﻨﺎ ٍﺀ ﻻ ﻳﺴﻤ ﻌ ﻪ ﺍﳊﺎ ﻛ ﻢ ﺇﻥ ﱂ ﻳﻈﻠﻤﻪ ﺧﺼ ﻤ ﻪ ﻛﻤﺎ ﲝﹶﺜ ﻪ ﺍﻟﺒﻠﻘﻴﲏ ﺃﻣﺎ ﻣ ﻦ ﻇﻠ ﻤ ﻪ
ﺲ ﺍﻷﻣﺮ ﻛﺄ ﹾﻥ ﺍﺩﻋﻰ ﻋﻠﻰ ﻣﻌﺴﺮ ﻓﻴﺤﻠﻒ ﻻ ﺗﺴﺘﺤ ﻖ ﻋﻠ ﻲ ﺷﻴﺌﹰﺎ ﺃﻱ ﺗﺴﻠﻴﻤ ﻪ ﺍﻵ ﹶﻥ ﻓﺘﻨﻔ ﻌ ﻪ ﺧﺼ ﻤ ﻪ ﰲ ﻧﻔ ﹺ
ﻒ ﺇﻧﺴﺎ ﹲﻥ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻭ ﺣﻠ ﹶﻔ ﻪ ﻏ ﲑ ﺍﻟﺘﻮﺭﻳ ﹸﺔ ﻭﺍﻟﺘﺄﻭﻳ ﹸﻞ ﻷ ﱠﻥ ﺧﺼ ﻤ ﻪ ﻇﺎ ﹲﱂ ﺇﻥ ﻋﻠ ﻢ ﺃﻭ ﻣﺨﻄﻲ ٌﺀ ﺇﻥ ﺟﻬ ﹶﻞ ﻓﻠﻮ ﺣﻠ
ﲔ ﻳﻘﻄ ﻊ ﺚ ﻳﺒﻄ ﹸﻞ ﺎ ﺣ ﻖ ﺍﳌﺴﺘﺤ ﹺﻖ ﻭﺍﻟﻴﻤ ﻒ ﻭﻧﻔﻌﺘﻪ ﺍﻟﺘﻮﺭﻳﺔ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺣﺮﺍﻣﹰﺎ ﺣﻴ ﹸ ﺍﳊﺎﻛ ﹺﻢ ﺍﻋﺘ ﱪ ﻧﻴ ﹸﺔ ﺍﳊﺎﻟ
ﺍﳋﺼﻮﻣﺔﹶ ﺣﺎ ﹰﻻ ﻻ ﺍﳊ ﻖ ﻓﻼ ﺗﱪﹸﺃ ﺫﻣﺘ ﻪ ﺇﻥ ﻛﺎ ﹶﻥ ﻛﺎﺫﺑﹰﺎ ﻓﻠﻮ ﺣﻠ ﱠﻔ ﻪ ﰒ ﺃﻗﺎ ﻡ ﺑﻴﻨ ﹰﺔ ﲟﺎ ﺍﺩﻋﺎ ﻩ ﺣﻜ ﻢ ﺎ ﻛﻤﺎ ﻟﻮ ﺃﻗ ﺮ
ﲔ ﻒ .ﻭﺍﻟﻴﻤ ﻒ ﻓﻴﻘﻮ ﹸﻝ ﻻ ﺃﺣﻠ ﺍﳋﺼ ﻢ ﺑﻌ ﺪ ﺣﻠ ﻔ ﻪ ﻭﺍﻟﻨﻜﻮ ﹸﻝ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺃﻧﺎ ﻧﺎﻛ ﹲﻞ ﺃﻭ ﻳﻘﻮ ﹸﻝ ﻟ ﻪ ﺍﻟﻘﺎﺿﻲ ﺇﺣﻠ
ﲔ ﺍﳌﺪﻋﻲ ﺑﻌ ﺪ ﺍﻟﻨﻜﻮ ﹺﻝ ﻛﺈﹺﻗﺮﺍ ﹺﺭ ﺍﳌﺪﻋﻰ ﻋﻠﻴ ﻪ ﻻ ﻛﺎﻟﺒﻴﻨ ﺔ ﻓﻠﻮ ﺃﻗﺎ ﻡ ﺍﳌﺪﻋﻰ ﻋﻠﻴ ﻪ ﺑﻌ ﺪﻫﺎ ﺑﻴﻨ ﹰﺔ ﺍﳌﺮﺩﻭﺩ ﹸﺓ ﻭﻫﻲ ﳝ
ﺑﺄﺩﺍ ٍﺀ ﺃﻭ ﺇﺑﺮﺍ ٍﺀ ﱂ ﺗﺴﻤ ﻊ ﻟﺘﻜﺬﻳﹺﺒ ﻪ ﳍﺎ ﺑﺈﹺﻗﺮﺍ ﹺﺭ ﻩ ﻭﻗﺎ ﹶﻝ ﺍﻟﺸﻴﺨﺎ ﻥ ﰲ ﳏ ﹴﻞ ﺗﺴﻤ ﻊ ﻭﺻﺤ ﺢ ﺍﻹِﺳﻨﻮﻱ ﺍﻷﻭ ﹸﻝ
ﺨﻨﺎ ﻭﺍﳌﺘﺤﻪ ﺍﻷﻭ ﹸﻝ. ﻭﺍﻟﺒﻠﻘﻴﲏ ﺍﻟﺜﺎﱐ ﻭﻗﺎ ﹶﻝ ﺷﻴ
ﺐ ﻭﻟﻮ ﺴ ﹺ ﺐ ﳜ ﱡﻞ ﺑﺎﻟﻌﻤ ﹺﻞ ﺃﻭ ﺍﻟ ﹶﻜ ﲔ ﻋﺘ ﹺﻖ ﺭﻗﺒ ﺔ ﻛﹶﺎﻣﻠ ﺔ ﻣﺆﻣﻨ ﺔ ﺑﻼ ﻋﻴ ﹴﲔﺑ ]ﻓﺮﻉ[ :ﻳﺘﺨ ﲑ ﰲ ﻛﻔﺎﺭ ﺓ ﺍﻟﻴﻤ ﹺ
ﺕ ﺍﻟﺒﻠ ﺪ .ﺃﻭ ﺐ ﻗﻮ ﺐ ﻣﻦ ﻏﺎﻟ ﹺ ﲔ ﻣ ﺪ ﺣ ﺖ ﺣﻴﺎﺗ ﻪ .ﺃﻭ ﺇﻃﻌﺎ ﹺﻡ ﻋﺸﺮ ﺓ ﻣﺴﺎﻛﲔ ﻛ ﱡﻞ ﻣﺴﻜ ﹴ ﺐ ﻋﻠ ﻤ ﳓ ﻮ ﻏﹶﺎﺋ ﹴ
ﻒ ﻓﺈﻥ ﺺ ﺃﻭ ﺇﺯﺍ ﹴﺭ ﺃﻭ ﻣﻘﻨﻌ ﺔ ﺃﻭ ﻣﻨﺪﻳ ﹴﻞ ﻳﺤﻤ ﹸﻞ ﰲ ﺍﻟﻴ ﺪ ﺃﻭ ﺍﻟ ﹸﻜ ﻢ ﻻ ﺧ ﻛﺴﻮﺗﻬﹺﻢ ﲟﺎ ﻳﺴﻤﻰ ﻛﺴﻮ ﹰﺓ ﻛﻘﻤﻴ ﹴ
ﺐ ﺗﺘﺎﺑﻌﻬﺎ ﺧﻼﻓﹰﺎ ﻟﻜﺜﲑﻳﻦ. ﻋﺠ ﺰ ﻋﻦ ﺍﻟﺜﻼﺛ ﺔ ﻟﺰﻣ ﻪ ﺻﻮ ﻡ ﺛﻼﺛ ﺔ ﺃﹶﻳﺎ ﹴﻡ ﻭﻻ ﳚ
ﺑﺎﺏ ﰲ ﺍﻹﻋﺘﺎﻕ
ﲔ ﺃﻧ ﻪ ﻗﺎ ﹶﻝ " :ﻣ ﻦ
ﻚ ﺭﻗﺒ ﺔ{ ﻭ ﺧ ﱪ ﺍﻟﺼﺤﻴﺤ ﹺ
ﻕ ﻋ ﹺﻦ ﺍﻵﺩﻣﻲ ﻭﺍﻷﺻ ﹸﻞ ﻓﻴ ﻪ ﻗﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﹶﻓ ﻫ ﻮ ﺇﺯﺍﻟ ﹸﺔ ﺍﻟﺮ
ﺃﻋﺘ ﻖ ﺭﻗﺒ ﹰﺔ ﻣﺆﻣﻨ ﹰﺔ ﻭﰲ ﺭﻭﺍﻳ ﺔ ﺍﻣﺮﹰﺃ ﻣﺴﻠﻤﹰﺎ ﺃﻋﺘ ﻖ ﺍﻟﻠﱠ ﻪ ﺑﻜ ﹼﻞ ﻋﻀ ﹴﻮ ﻣﻨﻬﺎ ﻋﻀﻮﹰﺍ ﻣﻦ ﺃﻋﻀﺎﺋ ﻪ ﻣ ﻦ ﺍﻟﻨﺎ ﹺﺭ ﺣﱴ
ﻒ ﲔ ﺃﻟ ﻑ ﺭﺿﻲ ﺍﷲ ﻋﻨ ﻪ ﺃﻋﺘ ﻖ ﺛﻼﺛ ﻱ ﺃﻥﱠ ﻋﺒ ﺪ ﺍﻟﺮﲪ ﹺﻦ ﺑﻦ ﻋﻮ ﺝ" ﻭﻋﺘ ﻖ ﺍﻟﺬﻛ ﹺﺮ ﺃﻓﻀ ﹸﻞ .ﻭﺭﻭ ﺝ ﺑﺎﻟﻔﺮ ﹺ ﺍﻟﻔﺮ
ﻑ( ﻟﻪ ﻭﻻﻳ ﹰﺔ ﻭﻟﻮ ﻛﺎﻓﺮﹰﺍ ﺏ ﺍﻟﻌﺘ ﹺﻖ ﺗﻔﺎﺅ ﹰﻻ )ﺻ ﺢ ﻋﺘ ﻖ ﻣﻄﻠ ﹺﻖ ﺗﺼﺮ ﺏ ﺑﺒﺎ ﹺ
ﻧﺴﻤ ﺔ ﺃﻱ ﺭﻗﺒ ﺔ ﻭﺧﺘﻤﻨﺎ ﻛﺎﻷﺻﺤﺎ ﹺ
235
ﻚ ﺃﻭﻚ ﺑﻐﲑ ﻧﻴﺎﺑ ﺔ) :ﺑﻨﺤﻮ ﺃﻋﺘﻘﺘ ﺲ ﻭﻻ ﻣﻦ ﻏ ﹺﲑ ﻣﺎﻟ ﱯ ﻭﳎﻨﻮ ﻥ ﻭﳏﺠﻮ ﹴﺭ ﺑﺴﻔ ﻪ ﺃﻭ ﻓﻠ ﹴ ﻓﻼ ﻳﺼ ﺢ ﻣﻦ ﺻ ﹴ
ﺖ
ﻚ ﺃﻭ ﺃﹶﺯﹾﻟ
ﻚ ﺃﻭ ﻻ ﺳﺒﻴ ﹶﻞ ﱄ ﻋﻠﻴ ﺖ ﺣ ﺮ ﺃﻭ ﻋﺘﻴ ﻖ ﻭﺑﻜﻨﺎﻳ ﺔ ﻣ ﻊ ﻧﻴ ﺔ ﻛﻼ ﻣﻠ
ﻚ ﻭﺃﹶﻧ
ﻚ( ﻛﹶﻔ ﹶﻜ ﹾﻜﺘ ﺣﺮﺭﺗ
ﺖ ﺇﺑﲏ ﺃﻭ ﻫﺬﺍ ﺃﻭ ﻫﻮ ﺇﺑﲏ ﺃﻭ ﺃﰊ ﺃﻭ ﺖ ﻣﻮﻻﻱ ﻭﻛﹶﺬﺍ ﻳﺎ ﺳﻴﺪﻱ ﻋﻠﻰ ﺍﳌﹸﺮﺟﺢ ﻭﻗﻮﹸﻟ ﻪ ﺃﻧ ﻚ ﻭﺃﹶﻧ
ﻣﻠﻜﻲ ﻋﻨ
ﻑ ﻧﺴﺒ ﻪ ﻣﺆﺍﺧﺬ ﹰﺓ ﻟ ﻪ ﺑﺈﻗﺮﺍ ﹺﺭ ﻩ ﺃﻭ ﻳﺎ ﺍﺑﲏ ﻛﻨﺎﻳ ﹰﺔ ﻓﻼ ﻳﻌﺘ ﻖ ﰲ
ﺚ ﺍﻟﺴ ﻦ ﻭﺇﻥ ﻋﺮ ﻕ ﺇ ﹾﻥ ﺃﻣﻜ ﻦ ﻣ ﻦ ﺣﻴ ﹸﺃﻣﻲ ﺇﻋﺘﺎ
ﺻ ﻪ ﺑﺄﻧ ﻪ ﻳﺴﺘﻌﻤ ﹸﻞ ﰲ ﺍﻟﻌﺎﺩﺓ ﻛﺜ ﲑ ﺍﳌﻼﻃﻔ ﺔ ﻭﺣﺴ ﻦ ﺍﳌﻌﺎﺷﺮ ﺓ ﻛﻤﺎ ﺼ ﺪ ﺑ ﻪ ﺍﻟﻌﺘ ﻖ ﻻﺧﺘﺼﺎ ﺍﻟﻨﺪﺍ ِﺀ ﺇﻻ ﺇﻥ ﹶﻗ
ﻆ ﺍﻹِﻗﺮﺍ ﹺﺭ ﺑ ﻪ ﻗﻮﻟﹸﻪ ﻻ ﻋﺘﻖ ﻟﻌﺒ ﺪ ﻓﻼ ﻥ ﻷﻧ ﻪ ﻻ ﺲ ﻣﻦ ﻟﻔ ﺝ ﻭﺍﻹِﺭﺷﺎ ﺩ ﻭﻟﻴ ﺡ ﺍﳌﻨﻬﺎ ﹺ
ﺨﻨﺎ ﰲ ﺷﺮ ﹺ ﺡ ﺑ ﻪ ﺷﻴ ﺻﺮ
ﺨﻨﺎ ﺭﲪ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ )ﻭﻟﻮ ﻳﺼﻠ ﺢ ﻣﻮﺿﻮ ﻋ ﻪ ﻹِﻗﺮﺍ ﹴﺭ ﻭﻻ ﺇﻧﺸﺎ ٍﺀ ﻭﺇ ﹾﻥ ﺍﺳﺘﻌﻤ ﹶﻞ ﻋﺮﻓﹰﺎ ﰲ ﺍﻟﻌﺘ ﹺﻖ ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴ
ﻒﰲ ﻒ ﻓﻘﺒ ﹶﻞ ﻓﻮﺭﹰﺍ ﻋﺘ ﻖ ﻭﻟﺰﻣ ﻪ ﺍﻷَﻟ ﻚ ﺑﺄﻟ ﺴ ﻚ ﻧﻔ ﻒ ﺃﻭ ﺑﻌﺘ ﻚ ﻋﻠﻰ ﺃﻟ ﺽ( ﺃﻱ ﻣ ﻌ ﻪ ﻓﻠﻮ ﻗﺎ ﹶﻝ ﺃﻋﺘﻘﺘ ﺑﻌﻮ ﹴ
ﻼ( ﳑﻠﻮﻛ ﹰﺔ ﹶﻟ ﻪ ﻫ ﻲ ﻭﺣﻤﻠﻬﺎ )ﺗﺒ ﻌﻬﺎ( ﺃﻱ ﺍﳊﻤ ﹸﻞ ﰲ ﺍﻟﻌﺘ ﹺﻖ ﲔ ﻭﺍﻟﻮﻻ ُﺀ ﻟﻠﺴﻴ ﺪ ﻓﻴ ﹺﻬﻤﺎ )ﻭﻟﻮ ﺃﻋﺘ ﻖ ﺣﺎﻣ ﹰ ﺍﻟﺼﻮﺭﺗ ﹺ
ﺖ ﻟﺮﺟ ﹴﻞ ﺡ ﺩﻭﻧﻬﺎ ،ﻭﻟﻮ ﻛﺎﻧ ﺖ ﻓﻴ ﻪ ﺍﻟﺮﻭ ﻭﺇ ﻥ ﺍﺳﺘﺜﻨﺎ ﻩ ﻷﻧ ﻪ ﻛﺎﳉﺰ ِﺀ ﻣﻨﻬﺎ ،ﻭﻟﻮ ﺃﻋﺘ ﻖ ﺍﳊﻤ ﹶﻞ ﻋﺘ ﻖ ﺇ ﹾﻥ ﻧﻔﺨ
ﲔ ﻏ ﹺﲑ ﻩ ﺃﻱ ﻛﱠﻠ ﻪ ﻭﺍﳊﻤ ﹸﻞ ﻵﺧ ﺮ ﺑﻨﺤﻮ ﻭﺻﻴ ﺔ ﱂ ﻳﻌﺘ ﻖ ﺃﺣ ﺪﻫﻤﺎ ﺑﻌﺘﻖ ﺍﻵﺧﺮ )ﺃﻭ( ﺃﹶﻋﺘ ﻖ )ﻣﺸﺘﺮﻛﹰﺎ( ﺑﻴﻨﻪ ﻭﺑ
ﻕ( ﻣ ﻦ ﻣﻮﺳ ﹴﺮ ﻻ ﻣﻌﺴ ﹴﺮ ﳌﺎ ﻚ ﺣ ﺮ ) ﻋﺘ ﻖ ﻧﺼﻴﺒ ﻪ( ﻣﻄﻠﻘﹰﺎ )ﻭ ﺳﺮﻯ ﺍﻹِﻋﺘﺎ )ﺃﻭ( ﺃﻋﺘ ﻖ )ﻧﺼﻴﺒ ﻪ( ﻣﻨ ﻪ ﻛﻨﺼﻴﱯ ﻣﻨ
ﻕ ﺑﺪﻭ ﻥ ﺣﺠ ﹺﺮ ﻭﺍﺳﺘﻴﻼ ﺩ ﺃﺣ ﺪ ﻀ ﻪ ﻭﻻ ﳝﻨ ﻊ ﺍﻟﺴﺮﺍﻳ ﹶﺔ ﺩﻳ ﻦ ﻣﺴﺘﻐﺮ ﻚ ﺃﻭ ﺑﻌ ﺐ ﺍﻟﺸﺮﻳ ﺃﻳﺴ ﺮ ﺑ ﻪ ﻣ ﻦ ﻧﺼﻴ ﹺ
ﺐ ﺷﺮﻳ ﻜ ﻪ ﻭﺣﺼﺘ ﻪ ﻣﻦ ﻣﻬ ﹺﺮ ﺍﳌﺜ ﹺﻞ ﻻ ﲔ ﺍﳌﻮﺳ ﹺﺮ ﻳﺴﺮﻱ ﺇﱃ ﺣﺼ ﺔ ﺷﺮﻳ ﻜ ﻪ ﻛﺎﻟﻌﺘ ﹺﻖ ﻭ ﻋﻠﹶﻴﻪ ﻗﻴﻤﺔ ﻧﺼﻴ ﹺ ﺍﻟﺸﺮﻳﻜ ﹺ
ﻉ ﻭﺇﻥ ﺑﻌ ﺪ ) ﻋﺘ ﻖ ﻀ ﻪ( ﻣﻦ ﺃﺻ ﹴﻞ ﺃﻭ ﻓﺮ ﹴ ﺺ )ﺑﻌ ﻚ( ﺷﺨ ﻗﻴﻤ ﹶﺔ ﺍﻟﻮﻟ ﺪ ﺃﻱ ﺣﺼﺘ ﻪ ﻭﻻ ﻳﺴﺮﻱ ﺍﻟﺘﺪﺑ ﲑ )ﻭﻟﻮ ﻣﻠ
ﻋﻠﻴ ﻪ( ﳋ ﹺﱪ ﻣﺴﻠ ﹴﻢ.
ﺖ ﺖ ﻓﺄﻧ ﺖ ﺣ ﺮ ﺑﻌﺪ ﻣﻮﰐ( ﺃﻭ ﺇﺫﺍ ﻣ ﻚ )ﻭ ﻣ ﻦ ﻗﺎ ﹶﻝ ﻟﻌﺒ ﺪ ﻩ ﺃﻧ ﺥ ﻓﻼ ﻳﻌﺘ ﻖ ﲟﻠ ﺾ ﻏ ﲑ ﻩ ﻛﺎﻷ ﹺﺝ ﺑﺎﻟﺒﻌ ﹺ ﻭﺧﺮ
ﺐ ﻣ ﻊ ﻧﻴ ﺔ )ﻓﻬﻮ ﻣﺪﺑ ﺮ ﻳﻌﺘ ﻖ ﺑﻌ ﺪ ﻭﻓﺎﺗ ﻪ( ﻣ ﻦ
ﺖ ﻓﺄﻧﺖ ﺣﺮﺍ ﻡ ﺃﻭ ﻣﺴﻴ ﻚ ﺑﻌ ﺪ ﻣﻮﰐ ﻭﻛﺬﺍ ﺇﺫﺍ ﻣ ﺣ ﺮ ﺃﻭ ﺃﹶﻋﺘﻘﺘ
ﺚ ﻣﺎﻟ ﻪ ﺑﻌ ﺪ ﺍﻟ ﺪﻳ ﹺﻦ )ﻭﺑ ﹶﻄ ﹶﻞ( ﺃﻱ ﺍﻟﺘﺪﺑ ﲑ )ﺑﻨﺤ ﹺﻮ ﺑﻴ ﹴﻊ( ﻟﻠﻤﺪﺑ ﹺﺮ ﻓﻼ ﻳﻌﻮ ﺩ ﻭﺇ ﹾﻥ ﻣﻠ ﹶﻜ ﻪ ﺛﺎﻧﻴﹰﺎ ﻭﻳﺼ ﺢ ﺑﻴ ﻌ ﻪ )ﻻ
ﺛﻠ
ﺕ ﻣﺪﺑﺮﹲﺓ ﻉ( ﻋﻨﻪ )ﻟﻔﻈﹰﺎ( ﻛﻔﺴﺨﺘ ﻪ ﺃﻭ ﻋﻘﺼﺘ ﻪ ﻭﻻ ﺑﺈﹺﻧﻜﺎ ﹴﺭ ﻟﻠﺘﺪﺑ ﹺﲑ ﻭﳚﻮ ﺯ ﻟ ﻪ ﻭﻁ ُﺀ ﺍﳌﺪﺑﺮ ﺓ ﻭﻟﻮ ﻭﻟﺪ ﺑﺮﺟﻮ ﹴ
ﺕ ﺍﻟﺴﻴ ﺪ ﻓﻴﺘﺒﻌﻬﺎ ﺟﺰﻣﺎﹰ، ﻼ ﻋﻨ ﺪ ﻣﻮ ﺖ ﻟﻠﻮﻟ ﺪ ﺣﻜ ﻢ ﺍﻟﺘﺪﺑ ﹺﲑ .ﻓﻠﻮ ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﺡ ﺃﻭ ﺯﻧﺎ ﻻ ﻳﺜﺒ ﻭﻟﺪﹰﺍ ﻣ ﻦ ﻧﻜﺎ ﹴ
ﺕ ﺳﻴ ﺪﻫﺎ ﻻ ﺇ ﹾﻥ ﺃﺑﻄ ﹶﻞ ﻗﺒ ﹶﻞ ﺖ ﺍﻟﺘﺪﺑ ﲑ ﻟﻠﺤﻤ ﹺﻞ ﺗﺒﻌﹰﺎ ﳍﺎ ﺇﻥ ﱂ ﻳﺴﺘﺜﹺﻨ ﻪ ﻭﺇﻥ ﺍﻧﻔﺼ ﹶﻞ ﻗﺒ ﹶﻞ ﻣﻮ ﻼ ﺛﺒ ﻭﻟﻮ ﺩﺑ ﺮ ﺣﺎﻣ ﹰ
ﺐ ﻭﻋﻜﺴﻪ ،ﻛﻤﺎ ﻳﺼ ﺢ ﺗﻌﻠﻴ ﻖ ﻋﺘ ﹺﻖ ﺍﻧﻔﺼﺎﻟ ﻪ ﺗﺪﺑﲑﻫﺎ ﻭﺍﳌﺪﺑ ﺮ ﻛﻌﺒ ﺪ ﰲ ﺣﻴﺎ ﺓ ﺍﻟﺴﻴ ﺪ .ﻭﻳﺼ ﺢ ﺗﺪﺑ ﲑ ﻣﻜﺎﺗ ﹴ
ﺙ ﺑﻞ ﻗﺒﹶﻠ ﻪ ﻷ ﱠﻥ ﺍﻟﻴ ﺪ ﻟ ﻪ ﺕ ﻭﻗﺎ ﹶﻝ ﺍﻟﻮﺍﺭ ﹸ ﲔ ﻓﻴﻤﺎ ﻭﺟ ﺪ ﻣﻌ ﻪ ﻭﻗﺎ ﹶﻝ ﻛﺴﺒﺘﻪ ﺑﻌ ﺪ ﺍﳌﻮ ﻕ ﺍﳌﺪﺑ ﺮ ﺑﻴﻤ ﹴﺐ ﻭﻳﺼﺪ ﻣﻜﺎﺗ ﹴ
ﲔ ﻓﺄﻛﺜ ﺮ ﻭﻫﻲ ) ﺳﻨ ﹲﺔ( ﻻ ﻭﺍﺟﺒ ﹲﺔ ﻭﺇﻥ ﻃﻠﺒﻬﺎ )ﺍﻟﻜﺘﺎﺑ ﹸﺔ( ﺷﺮﻋﹰﺎ ﻋﻘ ﺪ ﻋﺘ ﹴﻖ ﺑﻠﻔﻈﻬﺎ ﻣﻌﻠ ﻖ ﲟﺎ ﹴﻝ ﻣﻨﺠ ﹴﻢ ﺑﻨﺠﻤ ﹺ
ﻁ ﺃﻭ ﺃﺣﺪﻫﺎ ﺕ ﺍﻟﺸﺮﻭ ﹸ ﺐ( ﲟﺎ ﻳﻔﻲ ﻣﺆﻧﺘ ﻪ ﻭﳒﻮ ﻣ ﻪ ﻓﺈﹺﻥ ﻓﹸﻘ ﺪ ﲔ ﻣﻜﺘﺴ ﹴ ﺐ ﻋﺒ ﺪ ﺃﻣ ﹴ ﺍﻟﺮﻗﻴ ﻖ ﻛﺎﻟﺘﺪﺑ ﹺﲑ )ﺑﻄﻠ ﹺ
ﺐ )ﻋﻠﻰ ﻛﺬﺍ(
ﺖ ﻣﻜﺎﺗ
ﻚ( ﺃﻭ ﺃﻧ
ﻆ ﻳﺸﻌ ﺮ ﺎ( ﺃﻱ ﺑﺎﻟﻜﺘﺎﺑ ﺔ )ﺇﳚﺎﺑﹰﺎ ﻛﹶﻜﺎﺗﺒﺘ
ﻁ ﰲ ﺻﺤﺘﻬﺎ ﻟﻔ ﹲ
ﻓﻤﺒﺎﺣ ﹲﺔ )ﻭﺷﺮ ﹶ
236
ﺽ( ﻣ ﻦ ﺩﻳ ﹴﻦﻁ ﻓﻴﻬﺎ )ﻋﻮ
ﻚ )ﻭ( ﺷﺮ ﹶ ﺖ( ﺫﻟ ﺖ ﺣ ﺮ ﻭﻗﺒﻮ ﹰﻻ ﻛﻘﺒﻠ
ﻛﻤﺎﺋ ﺔ )ﻣﻨﺠﻤﹰﺎ ﻣ ﻊ( ﻗﻮﻟ ﻪ )ﺇﺫﺍ ﺃﺩﻳﺘ ﻪ ﻓﺄﻧ
ﲔ ﻓﺄﻛﺜ ﺮ( ﻛﻤﺎ ﺟﺮﻯ ﻋﻠﻴ ﻪ ﺃﻛﺜ ﺮ ﺍﻟﺼﺤﺎﺑ ﺔ ﺭﺿﻮﺍ ﹸﻥ ﺃﻭ ﻣﻨﻔﻌ ﺔ) .ﻣﺆﺟ ﹲﻞ( ﻫﻨﺎ ﻟﻴﺤﺼﹶﻠ ﻪ ﻭﻳﺆﺩﻳ ﻪ )ﻣﻨﺠ ﻢ ﺑﻨﺠﻤ ﹴ
ﻂ ﻛ ﹺﻞ ﳒ ﹴﻢ )ﻭﻟﺰ ﻡ ﺻ ﹶﻔﺘ ﻪ( ﻭﻋﺪ ﺩ ﺍﻟﻨﺠﻮ ﹺﻡ ﻭﻗﺴ
ﺽ )ﻭ
ﺾ ) ﻣ ﻊ ﺑﻴﺎ ﻥ ﻗﺪ ﹺﺭ ﻩ( ﺃﻱ ﺍﻟﻌﻮ ﹺ
ﺍﻟﱠﻠ ﻪ ﻋﻠﻴﻬﻢ ﻭﻟﻮ ﰲ ﻣﺒﻌ ﹴ
ﺽ ﻟﻘﻮﻟ ﻪ ﺗﻌﺎﱃ} :ﻭﺁﺗﻮﻫﻢ ﻣﻦ ﻣﺎ ﹺﻝ ﺍﻟﱠﻠ ﻪﻂ ﻣﺘﻤ ﻮ ﹴﻝ ﻣﻨ ﻪ( ﺃﻱ ﺍﻟﻌﻮ ﹺﺳﻴﺪﹰﺍ( ﰲ ﻛﺘﺎﺑ ﺔ ﺻﺤﻴﺤ ﺔ ﻗﺒ ﹶﻞ ﻋﺘ ﹴﻖ )ﺣ ﱠ
ﺴ ﺮ ﺍﻹِﻳﺘﺎﺀ ﲟﺎ ﺫﻛ ﺮ ﻷ ﱠﻥ ﺍﻟﻘﺼ ﺪ ﻣﻨ ﻪ ﺍﻹِﻋﺎﻧ ﹸﺔ ﻋﻠﻰ ﺍﻟﻌﺘ ﹺﻖ ﻭﻛﻮﻧ ﻪ ﺭﺑﻌﹰﺎ ﻓﺴﺒﻌﹰﺎ ﺃﻭﱃ )ﻭﻻ ﺍﻟﺬﻱ ﺁﺗﺎﻛﻢ{ ﹸﻓ
ﻀ ﻪ )ﺃﻭﺐ ﻋﻦ ﺃﺩﺍ ِﺀ( ﻋﻨ ﺪ ﺍﶈ ﹺﻞ ﻟﻨﺠ ﹴﻢ ﺃﻭ ﺑﻌ ﻳﻔﺴﺨﻬﺎ( ﺃﻱ ﳚﻮ ﺯ ﻓﺴ ﺦ ﺍﻟﺴﻴ ﺪ ﺍﻟﻜﺘﺎﺑ ﹶﺔ )ﺇﻻ ﺇ ﹾﻥ ﻋﺠ ﺰ ﻣﻜﺎﺗ
ﺐ ﺖ ﻏﻴﺒ ﹸﺔ ﺍﳌﻜﺎﺗ ﹺ ﻀ ﺮ ﻣﺎﹸﻟ ﻪ ﺃﻭ ﻛﹶﺎﻧ
ﻚ ﻭﺇﻥ ﺣ ﺏ ﻋﻨ ﺪ ﺫﻟ ﻚ ﻣ ﻊ ﺍﻟﻘﺪﺭ ﺓ ﻋﻠﻴ ﻪ )ﺃﻭ( ﻏﺎ ﺍﻣﺘﻨ ﻊ ﻋﻨ ﻪ( ﻋﻨ ﺪ ﺫﻟ
ﺲ ﻟﻠﺤﺎﻛ ﹺﻢ ﺍﻷﺩﺍ ُﺀ ﻣ ﻦ ﺽ ﻋﻠﻴ ﻪ ﻭﻟﻴ ﺴ ﻪ ﻭﲝﺎﻛ ﹴﻢ ﻣﱴ ﺷﺎ َﺀ ﻟﺘﻌﺬ ﹺﺭ ﺍﻟﻌﻮ ﹺ ﺨﻬﺎ ﺑﻨﻔ ِ ﺩﻭ ﹶﻥ ﻣﺴﺎﻓ ﺔ ﺍﻟﻘﺼ ﹺﺮ ﻓﻠﻪ ﻓﹶﺴ
ﺐ )ﻓﹶﺴ ﺦ( ﻛﺎﻟﺮﻫ ﹺﻦ ﺑﺎﻟﻨﺴﺒ ﺔ ﻟﻠﻤﺮ ﹺﻦ ﻓﻠ ﻪ ﺗﺮ ﻙ ﺍﻷﺩﺍ ِﺀ ﻭﺍﻟﻔﺴ ﹺﺦ ﻭﺇ ﹾﻥ ﺐ )ﻭﹶﻟ ﻪ( ﺃﻱ ﻟﻠﻤﻜﺎﺗ ﹺ ﺐ ﺍﻟﻐﺎﺋ ﹺ ﻣﺎ ﹺﻝ ﺍﳌﻜﺎﺗ ﹺ
ﺐ ﺑﻮﻃﺌ ﻪ ﳍﺎ ﻣﻬ ﺮ ﻻ ﺣ ﺪ ﻭﺍﻟﻮﻟ ﺪ ﺣ ﺮ )ﻭﻟ ﻪ( ﻛﺎ ﹶﻥ ﻣ ﻌ ﻪ ﻭﻓﺎ ٌﺀ )ﻭﺣ ﹺﺮ ﻡ ﻋﻠﻴ ﻪ ﲤﺘ ﻊ ﲟﻜﺎﺗﺒ ﺔ( ﻹﺧﺘﻼ ﹺﻝ ﻣﻠ ﻜ ﻪ ﻭﳚ
ﺝ ﺇﻻ ﺑﺈﺫ ﻥ ﺳﻴ ﺪ ﻩ ﻭﻻ ﺗﺴ ﺮ( ﻭﻟﻮ ﺑﺈﹺﺫﹺﻧ ﻪ ﻳﻌﲏ ﻻ ﳚﻮ ﺯ ﻭﻁ ُﺀ ﺐ )ﺷﺮﺍ ُﺀ ﺇﻣﺎ ٍﺀ ﻟﺘﺠﺎﺭ ﺓ ﻻ ﺗﺰﻭ ﹴ ﺃﻱ ﻟﻠﻤﻜﺎﺗ ﹺ
ﻒ ﺃﻥ ﺍﻟﻘ ﻦ ﹶﻏ ﲑ ﲏ ﻋﻠﻰ ﺍﻟﻀﻌﻴ ﲔ ﰲ ﻣﻮﺿ ﹴﻊ ﳑﺎ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺯﻩ ﺑﺎﻹِﺫ ﻥ ﻣﺒ ﳑﻠﻮﻛﺘ ﻪ ﻭﻣﺎ ﻭﻗ ﻊ ﻟﻠﺸﻴﺨ ﹺ
ﻉ ﲟﺎ ﺩﻭ ﹶﻥ ﺍﻟﻮﻁ ِﺀ ﺃﻳﻀﹰﺎ ﻭﳚﻮ ﺯ ﺲ ﻟ ﻪ ﺍﻹﺳﺘﻤﺘﺎ ﺨﻨﺎ :ﻭﻳﻈﻬ ﺮ ﺃﻧ ﻪ ﻟﻴ ﻚ ﺍﻟﺴﻴ ﺪ .ﻗﺎ ﹶﻝ ﺷﻴ ﻚ ﺑﺘﻤﻠﻴ ﺐ ﻳﻤﻠ ﺍﳌﻜﺎﺗ ﹺ
ﺽ ﺑﻼ ﺇﺫ ﻥ ﺳﻴ ﺪ ﻩ. ﺐ ﺑﻴ ﻊ ﻭﺷﺮﺍ ٌﺀ ﻭﺇﺟﺎﺭ ﹲﺓ ﻻ ﻫﺒ ﹲﺔ ﻭﺻﺪﻗ ﹲﺔ ﻭﻗﺮ ﻟﻠﻤﻜﺎﺗ ﹺ
ﻕ ﺑﻴﻤﻴﹺﻨ ﻪ ﻷ ﱠﻥ ﺐ ﺻﺪ ﺖ ﺍﻟﻜﺘﺎﺑ ﹶﺔ ﻓﺄﻧﻜ ﺮ ﺍﳌﻜﺎﺗ ﺖ ﻓﺴﺨ ﻀ ﻪ ﺍﳌﺎ ﹶﻝ ﻛﻨ ]ﻓﺮﻉ[ :ﻟﻮ ﻗﺎ ﹶﻝ ﺍﻟﺴﻴ ﺪ ﺑﻌ ﺪ ﻗﺒ
ﱯ ﺃﻭ ﳎﻨﻮ ﹲﻥ ﺃﻭ ﳏﺠﻮ ﺭ ﻋﻠ ﻲ ﻓﺄﻧﻜ ﺮ ﻚ ﻭﺃﻧﺎ ﺻ ﺍﻷﺻ ﹶﻞ ﻋ ﺪ ﹺﻡ ﺍﻟﻔﺴ ﹺﺦ ﻭﻋﻠﻰ ﺍﻟﺴﻴ ﺪ ﺍﻟﺒﻴﻨ ﹶﺔ .ﻭﻟﻮ ﻗﺎ ﹶﻝ ﻛﺎﺗﺒﺘ
ﺐ ﻷ ﹶﻥ ﺍﻷﺻ ﹶﻞ ﻋﺪ ﻡ ﻣﺎ ﺍﺩﻋﺎ ﻩ ﺍﻟﺴﻴ ﺪ )ﺇﺫﺍ ﺃﺣﺒ ﹶﻞ ﺣ ﺮ ﻚ ﻭﺇﻻ ﻓﺎﳌﻜﺎﺗ ﻑ ﻟ ﻪ ﺫﻟ
ﻒ ﺍﻟﺴﻴ ﺪ ﺇ ﹾﻥ ﻋﺮ ﺐ ﺣﻠ ﺍﳌﻜﺎﺗ
ﺙ ﺖ ﻣﺰﻭﺟ ﹰﺔ ﺃﻭ ﳏﺮﻣ ﹰﺔ ﻻ ﺇ ﹾﻥ ﺃﺣﺒ ﹶﻞ ﺃﻣ ﹶﺔ ﺗﺮﻛﺔ ﻣﺪﻳ ﹴﻦ ﻭﺍﺭ ﻚ ﻭﺇﻥ ﻗ ﱠﻞ ﻭﻟﻮ ﻛﺎﻧ ﺃﻣﺘ ﻪ( ﺃﻱ ﻣ ﻦ ﹶﻟ ﻪ ﻓﻴﻬﺎ ﻣﻠ
ﺖ ﲟﻮﺗ ﻪ( ﺃﻱ ﺍﻟﺴﻴ ﺪ ﻣﻦ ﲔ )ﻋﺘﻘ ﺕ( ﺣﻴﹰﺎ ﺃﻭ ﻣﻴﺘﹰﺎ ﺃﻭ ﻣﻀﻐ ﹰﺔ ﻣﺼﻮﺭ ﹰﺓ ﺑﺸﻲ ٍﺀ ﻣ ﻦ ﺧﻠ ﹺﻖ ﺍﻵﺩﻣﻴ ﻣﻌﺴ ﹴﺮ )ﻓﻮﻟﹶﺪ
ﺡ ﺃﻭ ﺯﻧﺎ ﺽ ﻣﻮﺗ ﻪ )ﻛﻮﻟﺪﻫﺎ( ﺍﳊﺎﺻﻞ )ﺑﻨﻜﺎ ﹴ ﺖ ﰲ ﻣﺮ ﹺ ﺱ ﺍﳌﺎ ﹺﻝ ﻣﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻳﻮ ﻥ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﺇ ﹾﻥ ﺣﺒﻠ ﺭﺃ ﹺ
ﻚ )ﻭﹶﻟ ﻪ ﻭﻁ ُﺀ ﺃ ﻡﺕ ﺍﻟﺴﻴ ﺪ ﻭﹺﺇ ﹾﻥ ﻛﺎﻧﺖ ﺃ ﻣ ﻪ ﻗﺒ ﹶﻞ ﺫﻟ ﺱ ﺍﳌﺎ ﹺﻝ ﲟﻮ ﺑﻌ ﺪ ﻭﺿ ﻌﻬﺎ( ﻭﻟﺪﹰﺍ ﻟﻠﺴﻴ ﺪ ﻓﺈﹺﻧ ﻪ ﻳﻌﺘ ﻖ ﻣ ﻦ ﺭﺃ ﹺ
ﻭﻟ ﺪ( ﺇﲨﺎﻋﹰﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻭﺇﺟﺎﺭﺗﻬﺎ ﻭﻛﺬﺍ ﺗﺰﻭ ﳚﻬﺎ ﺑﻐ ﹺﲑ ﺇﺫﻧﹺﻬﺎ )ﻻ ﲤﻠﻴ ﹸﻜﻬﺎ( ﻟﻐ ﹺﲑ ﻩ ﺑﺒﻴ ﹴﻊ ﺃﻭ ﻫﺒ ﺔ ﻓﹶﻴﺤﺮ ﻡ
ﺕ ﺍﻟﺴﻴ ﺪ ﻓﻼ ﻳﺼ ﺢ ﲤﻠﻴ ﹸﻜ ﻪ ﻣ ﻦ ﻏ ﹺﲑ ﻩ ﻛﺎﻷ ﻡ ﻚ ﻭﻻ ﻳﺼ ﺢ ﻭﻛﺬﺍ ﺭﻫﻨﻬﺎ )ﻛﻮﻟﺪﻫﺎ ﻣﺘﺎﺑ ﻊ ﳍﺎ( ﰲ ﺍﻟﻌﺘ ﹺﻖ ﲟﻮ ﺫﻟ
ﺏ ﻭﺗﺼ ﺢ ﻛﺘﺎﺑﺘﻬﺎ ﻭﺑﻴ ﻌﻬﺎ ﻣ ﻦ ﻧﻔﺴﻬﺎ ﺾ ﻋﻠﻰ ﻣﺎ ﺣﻜﺎ ﻩ ﺍﻟﺮﻭﻳﺎﱐ ﻋ ﹺﻦ ﺍﻷﺻﺤﺎ ﹺ ﺽ ﻧﻘ ﺑ ﹾﻞ ﻟﻮ ﺣﻜ ﻢ ﺑ ﻪ ﻗﺎ ﹴ
ﺖ ﺑﻴﻤﻴﻨﹺﻬﺎ ﻛﻤﺎ ﻧﻘﹶﻠ ﻪ ﺻﺪﻗ ﺕ ﺖ ﺗﻠ ﹶﻔ ﻪ ﺃﻱ ﻗﺒ ﹶﻞ ﺍﳌﻮ ﻭﻟﻮ ﺍﺩﻋﻰ ﻭﺭﺛ ﹸﺔ ﺳﻴﺪﻫﺎ ﻣﺎ ﹰﻻ ﻟ ﻪ ﺑﻴﺪﻫﺎ ﻗﺒ ﹶﻞ ﻣﻮﺗ ﻪ ﻓﺎ ﺩ ﻋ
ﻕ ﻓﻴ ﻪ ﻛﻤﺎ ﻗﺎﹶﻟ ﻪ ﺷﻴﺨﻨﺎ ﺭﲪ ﻪ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺭﲪ ﹰﺔ ﻭﺍﺳﻌ ﹰﺔ ﻭﺃﹶﻓﱴ ﺖ ﺗﻠ ﹶﻔ ﻪ ﺑﻌ ﺪ ﻩ ﱂ ﺗﺼﺪ ﺍﻷﺫﺭﻋ ﻲ ﻓﹺﺈ ﹾﻥ ﺍﺩﻋ
ﻚ
ﻕ ﺇﻥ ﺃﻣﻜ ﻦ ﺫﻟ
ﺖ ﻣﻨ ﻪ ﻣﺎ ﺗﺼ ﲑ ﺑ ﻪ ﺃ ﻡ ﻭﻟ ﺪ ﺑﺄﺎ ﺗﺼﺪ
ﺖ ﺃﻧﻬﺎ ﺃﹶﺳﻘﻄ
ﺍﻟﻘﺎﺿﻲ ﻓﻴ ﻤ ﻦ ﺃﻗ ﺮ ﺑﹺﻮﻁ ِﺀ ﺃﹶﻣﺘ ﻪ ﻓﺎﺩﻋ
237
ﲔ ﺍﻷﺧﻴﺎ ﹺﺭ ﺍﻷﺑﺮﺍ ﹺﺭ ﻭﺃﺳ ﹶﻜﻨﻨﺎ
ﺖ ﺃﹶﻋﺘ ﹶﻘﻨﺎ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻣ ﻦ ﺍﻟﻨﺎﺭﹺ ،ﻭ ﺣﺸﺮﻧﺎ ﰲ ﺯﻣﺮ ﺓ ﺍﳌﹸﻘﺮﺑ
ﺕ ﻋﺘﻘ ﺑﻴﻤﻴﻨﹺﻬﺎ ﻓﺈﹺﺫﺍ ﻣﺎ
ﺹ ﻓﻴ ﻪ ﻒ ﻭﻏ ﹺﲑ ﻩ ﺑﻘﺒﻮﻟ ﻪ ﻭﻋﻤﻮ ﹺﻡ ﺍﻟﻨﻔ ﹺﻊ ﺑ ﻪ ﻭﺑﺎﻹِﺧﻼ ﹺ ﺱ ﻣ ﻦ ﺩﺍ ﹺﺭ ﺍﻟﻘﺮﺍﺭﹺ ،ﻭ ﻣ ﻦ ﻋﻠ ﻲ ﰲ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴ ﺍﻟﻔﺮﺩﻭ
ﺕ ﺍﻟﻄﺎﻣ ﹸﺔ ﻭﺳﺒﺒﹰﺎ ﻟﺮﲪ ﺔ ﺍﻟﱠﻠ ﻪ ﺍﳋﺎﺻ ﺔ ﻭﺍﻟﻌﺎﻣ ﺔ .ﺍﳊﻤ ﺪ ﻟﱠﻠ ﻪ ﲪﺪﹰﺍ ﻳﻮﺍﰲ ﻧﻌ ﻤ ﻪ ﻟﻴﻜﻮ ﹶﻥ ﺫﺧﲑ ﹰﺓ ﱄ ﺇﺫﺍ ﺟﺎﺀ
ﻑ ﳐﻠﻮﻗﺎﺗ ﻪ ﳏﻤ ﺪ ﻭﺁﻟ ﻪ ﻭﻳﻜﺎﰱ ُﺀ ﻣﺰﻳ ﺪ ﻩ .ﻭﺻﻠﻰ ﺍﻟﱠﻠ ﻪ ﻭﺳﻠ ﻢ ﺃﹶﻓﻀﻞﹶ ﺻﻼ ﺓ ﻭﺃﻛﻤ ﹶﻞ ﺳﻼ ﹴﻡ ﻋﻠﻰ ﺃﺷﺮ
ﻭﺃﺻﺤﺎﹺﺑ ﻪ ﻭﺃﺯﻭﺍ ﹺﺟ ﻪ ﻋﺪ ﺩ ﻣﻌﻠﻮﻣﺎﺗ ﻪ ﻭﻣﺪﺍ ﺩ ﻛﻠﻤﺎﺗ ﻪ ﻭﺣﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭﻧﹺﻌ ﻢ ﺍﻟﻮﻛﻴ ﹺﻞ ﻭﻻ ﺣﻮ ﹶﻝ ﻭﻻ ﻗﻮ ﹶﺓ ﺇﻻ ﺑﺎﻟﱠﻠ ﻪ
ﺍﻟﻌﻠ ﻲ ﺍﻟﻌﻈﻴ ﹺﻢ.
ﺡ ﺿﺤﻮ ﹶﺓ ﻳﻮ ﹺﻡ ﺍﳉﹸﻤ ﻌ ﺔ ﺾ ﻫﺬﺍ ﺍﻟﺸﺮ ﹺ ﺖ ﻣ ﻦ ﺗﺒﻴﻴ ﹺ
ﻒ ﻋﻔﹶﺎ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻭ ﻋ ﻦ ﺁﺑﺎﺋ ﻪ ﻭﻣﺸﺎ ﳜ ﻪ :ﻓﹶﺮﻏ
ﻳﻘﻮ ﹸﻝ ﺍﳌﺆﻟ
ﲔ ﻭﺗﺴﻌﻤﺎﺋ ﺔ ﻭﺃﺭﺟﻮ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﱃ ﲔ ﻭﲦﺎﻧ ﺍﻟﺮﺍﺑ ﹺﻊ ﻭﺍﻟﻌﺸﺮﻳ ﹺﻦ ﻣ ﻦ ﺷﻬ ﹺﺮ ﺭﻣﻀﺎ ﹶﻥ ﺍﳌﻌ ﱠﻈ ﹺﻢ ﻗﺪ ﺭ ﻩ ﺳﻨ ﹶﺔ ﺍﺛﻨﺘ ﹺ
ﺹ ﻓﻴ ﻪ ﻭﻳﻌﻴﺬﹶﻧﺎ ﺑ ﻪ ﻣﻦ ﺍﳍﺎﻭﻳﺔ ،ﻭﻳﺪﺧﻠﻨﺎ ﺑﻪ ﰲ ﺟﻨ ﺔ ﻋﺎﻟﻴﺔ ،ﻭﺃ ﹾﻥ ﺃ ﹾﻥ ﻳﻘﺒﹶﻠ ﻪ ﻭﺃ ﹾﻥ ﻳﻌ ﻢ ﺍﻟﻨﻔ ﻊ ﹺﺑ ﻪ ﻭﻳﺮﺯﻗﻨﺎ ﺍﻹِﺧﻼ
ﺏ ﺤ ﻪ ﺍﳊﻤ ﺪ ﻟﱠﻠ ﻪ ﺭ ﹺ ﻒ ﻋﻠﻰ ﺧﻄﺄ ﻓﺄﻃﻠﻌﲏ ﻋﻠﻴ ﻪ ﺃﻭ ﺃﺻﻠ ﻑ ﺇﻟﻴﻪ ،ﻭﻭﻗ ﲔ ﺍﻹﻧﺼﺎ ﻳﺮﺣﻢ ﺍﻣﺮﺀﹰﺍ ﻧﻈ ﺮ ﺑﻌ ﹺ
ﲔ .ﺍﻟﻠﻬ ﻢ ﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤ ﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﹺﺒ ﻪ ﻛﻠﻤﺎ ﺫﻛﺮ ﻙ ﻭ ﺫ ﹾﻛ ﹺﺮ ﻩ ﺍﻟﺬﺍﻛﺮﻭﻥﹶ ،ﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﺍﻟﻌﺎﳌ
ﲔ.
ﻚ ﻳﺎ ﺃﺭ ﺣ ﻢ ﺍﻟﺮﺍﲪ ﻋﻦ ﺫﻛ ﹺﺮ ﻙ ﻭﺫﻛﺮﹺﻩ ﺍﻟﻐﺎﻓﻠﻮ ﹶﻥ .ﻭﻋﻠﻴﻨﺎ ﻣﻌ ﻬ ﻢ ﹺﺑﺮﲪﺘ
AHNAF SAQUAFI
PALLIKKUNNU
MANNARKKAD
ppahnaf@gmail.com
238
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