١٥٧ ﺖ ﻟﻪ ﺣﻜ ﻢ ﺍﻟﺒﻄﻼﻥ ،ﻭﺇﻥ ﻋﺠﺰﺗﻢ ﻋﻦ ﺫﻟﻚ، ﲔ ﻣﺎ ﻻ ﻳﺪﺧﻞ ﲢﺘﻬﺎ ،ﻓﻴﺜﺒ ﺍﻟﺼﺤﺔ ،ﻭﺑ ﺴﻦ ﹸﻛﻞﱡ ﺃﺣ ٍﺪ ﻣﻘﺎﺑﻠﺘﻬﺎ ﲟﺜﻠﻬﺎ ،ﺃﻭ ﺤِ ﻓﺎﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﺑﺄﻳﺪﻳﻜﻢ ﺳﻮﻯ ﺍﻟﺪﻋﻮﻯ ﺍﻟﱴ ﻳ ﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻤﺎ ﻗﺮﺭﲤﻮﻩ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺸ ﺤﺘﺞ ﻟِﻘﻮﻟﻪ ﻻ ﺑﻘﻮﻟﻪ ،ﻭﺇﺫﺍ ﻛﹸ ِ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﻦ ﻳ ﲔ ﺍﳌﺼﺎﺩﺭﺓ ﻋﻠﻰ ﻭِ ﺟ ﺪ ﻋﲔ ﳏﻞ ﺍﻟﱰﺍﻉ ﻓﻘﺪ ﺟﻌﻠﺘﻤﻮﻩ ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻭﺫﻟﻚ ﻋ ﺖ ﻗﻮﻟﻪ: ﻉ ﺇﻻ ﰲ ﺩﺧﻮﻝ ﺍﻟﻄﻼﻕ ﺍﶈﺮﻡ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﲢ ﺍﳌﻄﻠﻮﺏ ،ﻓﻬﻞ ﻭﻗﻊ ﺍﻟﱰﺍ ﻼﹶﺛ ﹶﺔ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺼ ﻦ ﺑﹶﺄﻧﻔﹸ ِ ﺕ ﻳﺘ ﺮﺑ ﻉ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٤١ :ﻭﲢﺖ ﻗﻮﻟﻪ﴿ :ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ﺕ ﻣﺘﺎ ﴿ﻭِﻟ ﹾﻠﻤﻄﹶﻠﻘﹶﺎ ِ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨:ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ،ﻭﻫﻞ ﺳﻠﱠﻢ ﻟﻜﻢ ﻣﻨﺎﺯﻋﻮﻛﻢ ﻗﻂﱡ ﺫﻟﻚ ﺣﱴ ﲡﻌﻠﻮﻩ ﻣﻘﺪﻣ ﹰﺔ ﻟﺪﻟﻴﻠﻜﻢ؟ ﺏ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﻓﻬﻮ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠ ﹰﺔ ﻋﻠﻴﻜﻢ ﺃﻗﺮ ﻣﻨﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠ ﹰﺔ ﻟﻜﻢ ﻣِﻦ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺻﺮﻳﺢ ﻗﻮﻟﻪ :ﻓﺮﺩﻫﺎ ﻋﻠ ﻰ ﻭﱂ ﻳﺮﻫﺎ ﺷﻴﺌﺎﹰ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎ ﹸﻥ ﺻﺤﺘﻪ. ﺲ ﺑﺄﻳﺪﻳﻜﻢ ﻣﺎ ﻳﻘﺎﻭﻣﻪ ﰲ ﺍﳌﻮﺿﻌﲔ ،ﺑﻞ ﲨﻴ ﻊ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻗﺎﻟﻮﺍ :ﻓﻬﺬﺍ ﺍﻟﺼﺮﻳﺢ ﻟﻴ ﺃﻣﺎ ﺻﺤﻴﺤﺔ ﻏ ﲑ ﺻﺮﳛﺔ ،ﻭﺇﻣﺎ ﺻﺮﳛ ﹲﺔ ﻏ ﲑ ﺻﺤﻴﺤﺔ ﻛﻤﺎ ﺳﺘﻘﻔﻮﻥ ﻋﻠﻴﻪ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻗﺪ ﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺈﺳﻨﺎﺩﻩ ﻛﺎﻟﺸﻤﺲ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ ،ﰲ ﺍﻟﺮﺟﻞ ﻳﻄﻠﱢﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﻗﺎﻝ :ﻻ ﻳ ﻌﺘﺪ ﺑﺬﻟﻚ ﻭﻗﺪ ﺗﻘﺪﻡ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺻﺮﳛﹰﺎ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ ،ﳌﺎ ﻋﺪﻝ ﺑﻪ ﺇﱃ ﳎﺮﺩ ﺍﻟﺮﺃﻯ .ﻭﻗﻮﻟﻪ ﻟﻠﺴﺎﺋﻞ :ﺃﺭﺃﻳﺖ؟ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺫﻟﻚ ﺍﺿﻄﺮﺍﺑﹰﺎ ﺷﺪﻳﺪﺍﹰ ،ﻭﻛﻠﻬﺎ ﺺ ﺻﺮﻳﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺻﺤﻴﺤﺔ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻧ ﻭﻗﻮﻉ ﺗﻠﻚ ﺍﻟﻄﻠﻘﺔ ﻭﺍﻻﻋﺘﺪﺍﺩ ﺎ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅﹸ ،ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻓﺘﻮﺍﻩ ،ﻓﻮﺟﺪﻧﺎﻩ ﺻﺮﳛﹰﺎ ﰲ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ،ﻭﻭﺟﺪﻧﺎﻩ ﺃﺣﺪ ﺃﻟﻔﺎﻅ ﺣﺪﻳﺜﻪ ﺻﺮﳛﹰﺎ ﰲ ﻅ ﺫﻟﻚ ،ﻓﻘﺪ ﺍﺟﺘﻤﻊ ﺻﺮﻳ ﺢ ﺭﻭﺍﻳﺘﻪ ﻭﻓﺘﻮﺍﻩ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ،ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺃﻟﻔﺎ ﹸ ﳎﻤﻠﺔ ﻣﻀﻄﺮﺑﺔ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ. ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻭﻣﺎ ﱃ ﻻ ﺃﻋﺘ ﺪ ﺎ ،ﻭﻗﻮﻟﻪ :ﺃﺭﺃﻳﺖ ﺇﻥ ﻋﺠ ﺰ ﻭﺍﺳﺘﺤﻤﻖ ،ﻓﻐﺎﻳﺔ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﻭﺍﻳﺔ ﺻﺮﳛﺔ ﻋﻨﻪ ﺑﺎﻟﻮﻗﻮﻉ ،ﻭﻳﻜﻮﻥ ﻋﻨﻪ ﺭﻭﺍﻳﺘﺎﻥ. ﻭﻗﻮﻟﻜﻢ .ﻛﻴﻒ ﻳﻔﱴ ﺑﺎﻟﻮﻗﻮﻉ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﺭﺩﻫﺎ ﻋﻠﻴﻪ ﻭﱂ ﻳﻌﺘ ﺪ
١٥٨ ﺚ ﺧﺎﻟﻔﻪ ﺭﺍﻭﻳﻪ ،ﻭﻟﻪ ﺑﻐﲑﻩ ﻣِﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺧﺎﻟﻔﻬﺎ ﻋﻠﻴﻪ ﺎ؟ ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺄﻭﻝ ﺣﺪﻳ ٍ ﺭﺍﻭﻳﻬﺎ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣﺴﻨ ﹲﺔ ﰲ ﺗﻘﺪﱘ ﺭﻭﺍﻳﺔ ﺍﻟﺼﺤﺎﰉ ﻭﻣﻦ ﺑﻌﺪﻩ ﻋﻠﻰ ﺭﺃﻳﻪ. ﺚ ﺑﺮِﻳﺮﺓ ،ﻭﺃﻥ ﺑﻴ ﻊ ﺍﻷﻣﺔ ﻟﻴﺲ ﺑﻄﻼﻗﻬﺎ ،ﻭﺃﻓﱴ ﲞﻼﻓﻪ، ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳ ﹶ ﻓﺄﺧﺬ ﺍﻟﻨﺎﺱ ﺑﺮﻭﺍﻳﺘﻪ ،ﻭﺗﺮﻛﻮﺍ ﺭﺃﻳﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻥ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻌﺼﻮﻣ ﹸﺔ ﻋﻦ ﺡ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﻣﻮﺍﻓﻘﺘﻪ ﳌﺎ ﺭﻭﺍﻩ ﻣﻦ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﻣﻌﺼﻮﻡ ،ﻭﺍﻟﺮﺃﻯ ﲞﻼﻓﻬﺎ ،ﻛﻴﻒ ﻭﺃﺻﺮ ﻋﻠﻰ ﺃﻥ ﰲ ﻫﺬﺍ ﻓِﻘﻬﹰﺎ ﺩﻗﻴﻘﹰﺎ ﺇﳕﺎ ﻳﻌ ِﺮﻓﹸﻪ ﻣﻦ ﻟﻪ ﻏﻮﺭ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺬﺍﻫﺒﻬﻢ، ﻭﻓﻬﻤِﻬﻢ ﻋﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﺣﺘﻴﺎﻃِﻬﻢ ﻟﻸﻣﺔ ،ﻭﻟﻌﻠﻚ ﺗﺮﺍﻩ ﻗﺮﻳﺒﹰﺎ ﻋﻨﺪ ﺍﻟﻜﻼ ِﻡ ﻋﻠﻰ ﺣﻜﻤﻪ ج ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﲨﻠﺔ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﺫﺋﺐ ﰲ ﺁﺧﺮﻩ :ﻭﻫﻰ ﻭﺍﺣﺪﺓ ،ﻓﻠﻌﻤ ﺮ ﺍﻟﱠﻠﻪ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻣﻦ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻗﺪﻣﻨﺎ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎﹰ ،ﻭﻟﺼِﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺑﺄ ﻭ ِﻝ ﻭﻫﻠﺔ ،ﻭﻟﻜﻦ ﻻ ﻧﺪﺭﻯ ﺃﻗﺎﳍﺎ ﺍﺑﻦ ﻭﻫﺐ ﻣﻦ ﻋﻨﺪﻩ ،ﺃﻡ ﺍﺑﻦ ﺃﰉ ﺫﺋﺐ ،ﺃﻡ ﻧﺎﻓﻊ ،ﻓﻼ ﳚﻮ ﺯ ﺃﻥ ﻳﻀﺎ ﻑ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻻ ﻳﺘﻴ ﹼﻘ ﻦ ﺃﻧﻪ ﻣﻦ ﻛﻼﻣﻪ ،ﻭﻳﺸﻬﺪ ﺑﻪ ﻋﻠﻴﻪ ،ﻭﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ،ﻭﻳﻘﺎﻝ :ﻫﺬﺍ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﻮﻫﻢ ﻭﺍﻻﺣﺘﻤﺎﻝ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﺎ ﻣﻦ ﻗﻮ ِﻝ ﻣ ﻦ ﺩﻭﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻣﺮﺍﺩﻩ ﺎ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺇﳕﺎ ﻃﻠﱠﻘﻬﺎ ﻭﺍﺣﺪﺓ ،ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻨﻪ ﺛﻼﺛﹰﺎ ؛ ﺃﻯ ﻃﻠﻖ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻣﺮﺃﺗﻪ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺬﻛﺮﻩ. ﺖ ﻋﻠﻴﻪ، ﺴﺒ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﻧﺎﻓﻊ ،ﺃﻥ ﺗﻄﻠﻴﻘﺔ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺣِ ﻓﻬﺬﺍ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻛﻼﻡ ﻧﺎﻓﻊ ،ﻭﻻ ﻳﻌﺮﻑ ﻣﻦ ﺍﻟﺬﻯ ﺣﺴﺒﻬﺎ ،ﺃﻫﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻧﻔﺴﻪ، ﺃﻭ ﺃﺑﻮﻩ ﻋﻤﺮ ،ﺃﻭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻮﻫﻢ ﻭﺍﳊﺴﺒﺎﻥ ،ﻭﻛﻴﻒ ﻳﻌﺎﺭﺽ ﺻﺮﻳﺢ ﻗﻮﻟﻪ :ﻭﱂ ﻳﺮﻫﺎ ﺷﻴﺌﹰﺎ ﺬﺍ ﺍﻤﻞ؟ ﻭﺍﻟﻠﱠﻪ ﻳﺸﻬﺪ ﻭﻛﻔﻰ ﺑﺎﻟﻠﱠﻪ ﺷﻬﻴﺪﹰﺍ ﺃﻧﺎ ﻟﻮ ﺗﻴﻘﻨﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻮ ﺍﻟﺬﻯ ﺣﺴﺒﻬﺎ ﻋﻠﻴﻪ ﱂ ﻧﺘﻌﺪ ﺫﻟﻚ ،ﻭﱂ ﻧﺬﻫﺐ ﺇﱃ ﺳﻮﺍﻩ. ﻋ َﺘ ُﻪ ،#ﻓﺤﺪﻳﺚ ﺑﺎﻃﻞ ﻋﻠﻰ ﻋ ٍﺔ َأ ْﻟ َﺰ ْﻣﻨَﺎﻩ ِﺑ ْﺪ َ ﻖ ﻓﻲ ِﺑ ْﺪ َ ﻃﱠﻠ َ ﻦ َ وأﻣﺎ ﺣﺪﻳﺚ أﻧﺲَ $ :ﻣ ْ رﺳﻮل اﻟﻠﱠﻪ ج ،وﻧﺤﻦ ﻧﺸﻬﺪ ﺑﺎﻟﱠﻠ ِﻪ أﻧﻪ ﺣﺪﻳﺚ ﺑﺎﻃﻞ ﻋﻠﻴﻪ ،وﻟﻢ ﻳﺮوﻩ أﺣ ُﺪ ﻣﻦ اﻟﺜﻘﺎت ﻣﻦ أﺻﺤﺎب ﺣﻤﺎد ﺑﻦ زﻳﺪ ،وإﻧﻤﺎ هﻮ ﻣﻦ ﺣﺪﻳﺚ إﺳﻤﺎﻋﻴﻞ اﺑﻦ أﻣﻴﺔ
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اﻟﺬارع اﻟﻜﺬاب) (١اﻟﺬى ﻳﺬرَع وﻳﻔﺼﻞ ،ﺛﻢ اﻟﺮاوى ﻟﻪ ﻋﻨﻪ ﻋﺒﺪ اﻟﺒﺎﻗﻰ ﺑﻦ ﻂ ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ ،وﻗﺎل ﻰ وﻏﻴﺮُﻩ ،وآﺎن ﻗﺪ اﺧ ُﺘِﻠ َ ﻗﺎﻧﻊ) ،(٢وﻗﺪ ﺿﻌﻔﻪ اﻟﺒﺮﻗﺎﻧ ﱡ ﻞ هﺬا إذا ﺗﻔﺮد ﺑﺤﺪﻳﺚ ﻟﻢ ﻳﻜﻦ ﺣﺪﻳﺜُﻪ ﺣﺠ ًﺔ. اﻟﺪارﻗﻄﻨﻰ :ﻳﺨﻄﻰء آﺜﻴﺮاً ،وﻣﺜ ُ
ﻭﺃﻣﺎ ﺇﻓﺘﺎﺀ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺯﻳ ِﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺑﺎﻟﻮﻗﻮﻉ ،ﻓﻠﻮ ﺻ ﺢ ﺼ ﺢ ﺃﺑﺪﺍﹰ ،ﻓﺈﻥ ﺃﺛﺮ ﻋﺜﻤﺎﻥ ،ﻓﻴﻪ ﻛﺬﱠﺍﺏ ﻋﻦ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ ﻋﻴﻨﻪ ﻭﻻ ﺣﺎﻟﻪ، ﺫﻟﻚ ﻭﻻ ﻳ ِ ﻓﺈﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﲰﻌﺎﻥ ،ﻋﻦ ﺭﺟﻞ ،ﻭﺃﺛﺮ ﺯﻳﺪ :ﻓﻴﻪ ﳎﻬﻮﻝ ﻋﻦ ﳎﻬﻮﻝ :ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ، ﻋﻦ ﺭﺟﻞ ﲰﺎﻩ ﻋﻦ ﺯﻳﺪ ،ﻓﻴﺎﻟﻠﱠ ِﻪ ﺍﻟﻌﺠﺐ ،ﺃﻳﻦ ﻫﺎﺗﺎ ِﻥ ﺍﻟﺮﻭﺍﻳﺘﺎﻥ ﻣِﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ ﺍﻴﺪ ﺍﻟﺜﻘﻔﻰ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺣﺎﻓﻆ ﺍﻷﻣﺔ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑ ِﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﻳ ﻌﺘﺪ ﺎ .ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺛ ﺮ ﻣﻦ ﻗﺒﻠﻜﻢ ،ﻟﺼﻠﺘﻢ ﺑﻪ ﻭﺟﻠﺘﻢ. ﺱ ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﲢﺮﳝﻪ ﻻ ﳝﻨﻊ ﺗﺮﺗﺐ ﺃﺛﺮﻩ ﻋﻠﻴﻪ ،ﻛﺎﻟﻈﻬﺎﺭ ،ﻓﻴﻘﺎﻝ ﺃﻭ ﹰﻻ :ﻫﺬﺍ ﻗﻴﺎ ﻳﺪﻓﻌﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻨﺺ ،ﻭﺳﺎﺋﺮ ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﱴ ﻫﻰ ﺃﺭﺟﺢ ﻣﻨﻪ ،ﰒ ﻳﻘﺎﻝ ﺛﺎﻧﻴﹰﺎ :ﻫﺬﺍ ﻣﻌﺎﺭﺽ ﲟﺜﻠﻪ ﺳﻮﺍﺀ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﻠﺐ ﺑﺄﻥ ﻳﻘﺎﻝ :ﲢﺮﳝﻪ ﳝﻨﻊ ﺗﺮﺗﺐ ﺃﺛﺮﻩ ﻋﻠﻴﻪ ﻛﺎﻟﻨﻜﺎﺡ، ﻭﻳﻘﺎﻝ ﺛﺎﻟﺜﹰﺎ :ﻟﻴﺲ ﻟﻠﻈﻬﺎﺭ ﺟﻬﺘﺎ ِﻥ :ﺟﻬﺔ ﺣﻞ ﻭﺟﻬﺔ ﺣﺮﻣﺔ ،ﺑﻞ ﹸﻛﻠﱡﻪ ﺣﺮﺍﻡ ﻓﺈﻧﻪ ﻣﻨﻜﺮ ﻣﻦ ﺴ ﻢ ﺇﱃ ﺣﻼﻝ ﺟﺎﺋﺰ ،ﻭﺣﺮﺍﻡ ﺑﺎﻃﻞ ،ﺑﻞ ﻫﻮ ﲟﱰﻟﺔ ﺍﻟﻘﺬﻑ ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭ ،ﻓﻼ ﻳ ﻤ ِﻜﻦ ﺃﻥ ﻳﻨﻘ ِ ﻣِﻦ ﺍﻷﺟﻨﱮ ﻭﺍﻟﺮﺩﺓ ،ﻓﺈﺫﺍ ﻭﺟﺪ ﱂ ﻳﻮﺟﺪ ﺇﻻ ﻣﻊ ﻣﻔﺴﺪﺗﻪ ،ﻓﻼ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻘﺎﻝ :ﻣﻨﻪ ﺣﻼﻝ ﺻﺤﻴﺢ ،ﻭﺣﺮﺍﻡ ﺑﺎﻃﻞ ،ﲞﻼﻑ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﺒﻴﻊ ﻓﺎﻟﻈﻬﺎﺭ ﻧﻈ ﲑ ﺍﻷﻓﻌﺎﻝ ﺍﶈﺮﻣﺔ ﺍﻟﱴ ﻕ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻨﻜﺎﺡ ،ﻭﺍﻟﺒﻴﻊ ﺇﺫﺍ ﻭﻗﻌﺖ ،ﻗﺎﺭﻧﺘﻬﺎ ﻣﻔﺎﺳﺪﻫﺎ ﻓﺘﺮﺗﺒﺖ ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻣﻬﺎ ،ﻭﺇﳊﺎ ﻭﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﻌﻘﻮﺩ ﺍﳌﻨﻘﺴﻤﺔ ﺇﱃ ﺣﻼ ٍﻝ ﻭﺣﺮﺍﻡٍ ،ﻭﺻﺤﻴ ٍﺢ ﻭﺑﺎﻃﻞٍ ،ﺃﻭﱃ. ﻕ ﻋﻘ ﺪ ﳜﺮﺝ ﺑﻪ ،ﻓﻨﻌﻢ .ﻣِﻦ ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻋﻘ ﺪ ﻳﻤﻠﻚ ﺑﻪ ﺍﻟﺒﻀﻊ ،ﻭﺍﻟﻄﻼ ﺃﻳﻦ ﻟﻜﻢ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟِﻪ ﺑﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻘﺪﻳﻦ ﰲ ﺍﻋﺘﺒﺎﺭ ﺣﻜﻢ ﺃﺣﺪﳘﺎ ،ﻭﺍﻹﻟﺰﺍﻡ ﺑﻪ ﻭﺗﻨﻔﻴﺬﻩ ،ﻭﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ﻭﺇﺑﻄﺎﻟﻪ؟ ﻭﺃﻣﺎ ﺯﻭﺍ ﹸﻝ ﻣﻠﻜﻪ ﻋﻦ ﺍﻟﻌﲔ ﺑﺎﻹﺗﻼﻑ ﺍﶈﺮﻡ ،ﻓﺬﻟﻚ ﻣﻠﻚ ﻗﹶﺪ ﺯﺍﻝ ﺣﺴﺎﹰ ،ﻭﱂ ﻳﺒﻖ ﻟﻪ ﳏﻞ .ﻭﺃﻣﺎ ﺯﻭﺍﻟﹸﻪ ﺑﺎﻹﻗﺮﺍﺭ ﺍﻟﻜﺎﺫﺏ ،ﻓﺄﺑﻌﺪ ﻭﺃﺑﻌﺪ ،ﻓﺈﻧﺎ ﺻﺪﻗﻨﺎﻩ ﻇﺎﻫﺮﹰﺍ ﰲ ﺇﻗﺮﺍﺭﻩ ﻭﺃﻟﺰﻣﻨﺎ ﻣ ﹾﻠﻜﹶﻪ ﺑﺎﻹﻗﺮﺍﺭ ﺍﳌﺼﺪﻕ ﻓﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ. ) (١ﱂ ﻧﻘﻒ ﻋﻠﻰ ﻧﺺ ﻋﻨﺪ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ ﺗﻜﺬﻳﺒﻪ. ) (٢ﻟﻘﺪ ﻭﻫﻢ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﺈﻥ ﺍﺑﻦ ﻗﺎﻧﻊ ﺭﻭﺍﻩ ﻋﻦ ﺯﻛﺮﻳﺎ ﺍﻟﺴﺎﺟﻲ ﻋﻨﻪ.
١٦٠ ﻭﺃﻣﺎ ﺯﻭﺍﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﻼ ِﻡ ﺍﻟﺬﻯ ﻫﻮ ﻛﻔﺮ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺟﻮﺍﺑﻪ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻜﻔﺮ ﺣﻼﻝ ﻭﺣﺮﺍﻡ. ﻕ ﺍﳍﺎ ِﺯﻝِ ،ﻓﺈﳕﺎ ﻭﻗﻊ ،ﻷﻧﻪ ﺻﺎﺩﻑ ﳏﻼﹰ ،ﻭﻫﻮ ﻃﻬﺮ ﱂ ﻳﺠﺎﻣﻊ ﻓﻴﻪ ﻓﻨﻔﺬ ﻭﺃﻣﺎ ﻃﻼ ﻭﻛﻮﻧﻪ ﻫﺰﻝ ﺑﻪ ﺇﺭﺍﺩﺓ ﻣﻨﻪ ﺃﻭ ﻻ ﻳﺘﺮﺗﺐ ﺃﺛﺮﻩ ﻋﻠﻴﻪ ،ﻭﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻪ ،ﺑﻞ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ،ﻓﻬﻮ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺘﺎﻡ ،ﻭﺃﺭﺍﺩ ﺃﻻ ﻳﻜﻮ ﹶﻥ ﺳﺒﺒﻪ ،ﻓﻠﻢ ﻳﻨﻔﻌﻪ ﺫﻟﻚ ،ﲞﻼﻑ ﻣﻦ ﻃﻠﱠﻖ ﰲ ﻏﲑ ﺐ ﺍﻟﱠﺬﻯ ﻧﺼﺒﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻔﻀﻴﹰﺎ ﺇﱃ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ، ﺯﻣﻦ ﺍﻟﻄﻼﻕ ،ﻓﺈﻧﻪ ﱂ ﻳﺄﺕ ﺑﺎﻟﺴﺒ ِ ﻭﺇﳕﺎ ﺃﰐ ﺑﺴﺒﺐ ﻣِﻦ ﻋﻨﺪﻩ ،ﻭﺟﻌﻠﻪ ﻫﻮ ﻣﻔﻀﻴﹰﺎ ﺇﱃ ﺣﻜﻤﻪ ،ﻭﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻪ. ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻧِﻌﻤﺔ ،ﻓﻼ ﻳﻜﻮﻥ ﺳﺒﺒﻪ ﺇﻻ ﻃﺎﻋ ﹰﺔ ﲞﻼﻑ ﺍﻟﻄﻼﻕ ،ﻓﺈﻧﻪ ﻣﻦ ﺑﺎﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻨﻌﻢ ،ﻓﻴﺠﻮ ﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺳﺒﺒﻪ ﻣﻌﺼﻴﺔﹰ ،ﻓﻴﻘﺎﻝ :ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻣﻦ ﺃﻛﱪ ﺍﻟﻨﻌﻢ ﻕ ﻧِﻘﻤﺔ ،ﺑﻞ ﻣِﻦ ﺍﻟﱴ ﻳﻔﻚ ﺎ ﺍﳌﻄﻠﻖ ﺍﻟﻐﻞ ﻣﻦ ﻋﻨﻘﻪ ،ﻭﺍﻟﻘﻴﺪ ﻣﻦ ﺭِﺟﻠﻪ ،ﻓﻠﻴﺲ ﹸﻛﻞﱡ ﻃﻼ ٍ ﲤﺎﻡ ﻧﻌﻤﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻣﻜﱠﻨﻬﻢ ﻣِﻦ ﺍﳌﻔﺎﺭﻗﺔ ﺑﺎﻟﻄﻼﻕ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪﻫﻢ ﺍﺳﺘﺒﺪﺍ ﹶﻝ ﺯﻭﺝ ﺺ ﳑﻦ ﻻ ﻳﺤﺒﻬﺎ ﻭﻻ ﻳﻼﺋﻤﻬﺎ ،ﻓﻠﻢ ﻳﺮ ﻟﻠﻤﺘﺤﺎﺑﻴ ِﻦ ﻣﺜ ﹸﻞ ﺍﻟﻨﻜﺎﺡ ،ﻭﻻ ﻣﻜﺎ ﹶﻥ ﺯﻭﺝ ،ﻭﺍﻟﺘﺨﻠﱡ ﻟﻠﻤﺘﺒﺎﻏﻀ ِ ﺡ ﻋﹶﻠﻴﻜﹸﻢ ﺇ ﹾﻥ ﲔ ﻣﺜ ﹸﻞ ﺍﻟﻄﻼﻕ ،ﰒ ﻛﻴﻒ ﻳﻜﻮﻥ ﻧِﻘﻤﺔﹸ ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﴿:ﹶﻻ ﺟﻨﺎ ﱮ ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﻣﺎ ﹶﻟ ﻢ ﺗ ﻤﺴﻮ ﻫﻦ] ﴾ﺍﻟﺒﻘﺮﺓ ،[٢٣٦ :ﻭﻳﻘﻮﻝ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﹶﻓ ﹶﻄﻠﱡﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ[١ :؟. ﺝ ﻳﺤﺘﺎﻁ ﳍﺎ ،ﻓﻨﻌﻢ ،ﻭﻫﻜﺬﺍ ﻗﻠﻨﺎ ﺳﻮﺍﺀ ،ﻓﺈﻧﺎ ﺍﺣﺘﻄﻨﺎ ،ﻭﺃﺑﻘﻴﻨﺎ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﻟﻔﺮﻭ ﲔ ﺍﻟﻨﻜﺎﺡ ﺣﱴ ﻳﺄﺗﻰ ﻣﺎ ﻳﺰﻳﻠﹸﻪ ﺑﻴﻘﲔ ﻓﺈﺫﺍ ﺃﺧﻄﺄﻧﺎ ،ﻓﺨﻄﺆﻧﺎ ﰲ ﺟﻬﺔ ﲔ ﻋﻠﻰ ﻳﻘ ِ ﺍﻟﺰﻭﺟ ِ ﻭﺍﺣﺪﺓ ،ﻭﺇﻥ ﺃﺻﺒﻨﺎ ،ﻓﺼﻮﺍﺑﻨﺎ ﰲ ﺟﻬﺘﲔ ،ﺟﻬ ِﺔ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝِ ،ﻭﺟﻬ ِﺔ ﺍﻟﺜﺎﱏ ،ﻭﺃﻧﺘﻢ ﺗﺮﺗﻜﺒﻮﻥ ﺃﻣﺮﻳ ِﻦ :ﲢﺮ ﱘ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺣﻼ ﹰﻻ ﻟﻪ ﺑﻴﻘﲔ ،ﻭﺇﺣﻼﻟﹶﻪ ﻟِﻐﲑﻩ .ﻓﺈﻥ ﻛﺎﻥ ﺧﻄﺄ ،ﻓﻬﻮ ﺧﻄﺄ ﻣِﻦ ﺟﻬﺘﲔ ،ﻓﺘﺒﻴﻦ ﺃﻧﺎ ﺃﻭﱃ ﺑﺎﻻﺣﺘﻴﺎﻁ ﻣﻨﻜﻢ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ :ﰲ ﻃﻼﻕ ﺍﻟﺴﻜﺮﺍﻥ ﻧﻈﲑ ﻫﺬﺍ ﺍﻻﺣﺘﻴﺎﻁ ﺳﻮﺍﺀ ،ﻓﻘﺎﻝ :ﺍﻟﺬﻯ ﻻ ﻳﺄ ﻣ ﺮ ﲔ ﺣﺮﻣﻬﺎ ﻋﻠﻴﻪ، ﺑﺎﻟﻄﻼﻕ :ﺇﳕﺎ ﺃﺗﻰ ﺧﺼﻠ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ،ﻭﺍﻟﱠﺬﻯ ﻳﺄﻣﺮ ﺑﺎﻟﻄﻼﻕ ﺃﺗﻰ ﺧﺼﻠﺘ ِ ﻭﺃﺣﻠﱠﻬﺎ ﻟِﻐﲑﻩ ،ﻓﻬﺬﺍ ﺧ ﲑ ﻣِﻦ ﻫﺬﺍ. ﺡ ﻳﺪﺧﻞ ﻓﻴﻪ ﺑﺎﻟﻌﺰﳝﺔ ﻭﺍﻻﺣﺘﻴﺎﻁ ،ﻭﻳﺨﺮﺝ ﻣﻨﻪ ﺑﺄﺩﱏ ﺷﻰﺀ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﻟﻨﻜﺎ ﺼﺒﻪ ﻗﻠﻨﺎ :ﻭﻟﻜﻦ ﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺇﻻ ﲟﺎ ﻧﺼﺒﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺒﹰﺎ ﻳﺨﺮﺝ ﺑﻪ ﻣﻨﻪ ،ﻭﺃﺫﻥ ﻓﻴﻪ :ﻭﺃﻣﺎ ﻣﺎ ﻳﻨ ِ ﻼ .ﻓﻬﺬﺍ ﻣﻨﺘﻬﻰ ﺃﻗﺪﺍﻡ ﺍﻟﻄﺎﺋﻔﺘﲔ ﰲ ﻫﺬﻩ ﺍﳌﺆ ِﻣﻦ ﻋﻨﺪﻩ ،ﻭﳚﻌﻠﻪ ﻫﻮ ﺳﺒﺒﹰﺎ ﻟﻠﺨﺮﻭﺝ ﻣﻨﻪ ،ﻓﻜ ﱠ
١٦١ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻀﻴﻘ ِﺔ ﺍﳌﻌﺘﺮﻙِ ،ﺍﻟﻮﻋﺮ ِﺓ ﺍﳌﺴﻠﻚ ﺍﻟﱴ ﻳﺘﺠﺎﺫﺏ ﹶﺃ ِﻋﻨ ﹶﺔ ﺃﺩﻟﺘﻬﺎ ﺍﻟﻔﺮﺳﺎﻥﹸ ،ﻭﺗﺘﻀﺎﺀ ﹸﻝ ﻟﺪﻯ ﺻﻮﻟﺘﻬﺎ ﺷﺠﺎﻋ ﹸﺔ ﺍﻟﺸﺠﻌﺎﻥِ ،ﻭﺇﳕﺎ ﻧﺒﻬﻨﺎ ﻋﻠﻰ ﻣﺄﺧﺬِﻫﺎ ﻭﺃﺩﱠﻟﺘِﻬﺎ ﻟﻴﻌﻠﻢ ﺍﻟ ِﻐ ﺮ ﺍﻟﺬﻯ ﺑِﻀﺎﻋﺘﻪ ﻣِﻦ ﺍﻟﻌﻠﻢ ﻣﺰﺟﺎﺓ ،ﺃﻥ ﻫﻨﺎﻙ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻭﺭﺍ َﺀ ﻣﺎ ﻋﻨﺪﻩ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﳑﻦ ﹶﻗﺼ ﺮ ﰲ ﺻ ﺮ ﻋﻦ ﺟﲎ ﲦﺎﺭﻩ ﺫِﺭﺍﻋﻪ ،ﹶﻓ ﹾﻠﻴ ﻌ ﹸﺬ ﺭ ﻣ ﻦ ﴰﱠ ﺮ ﻋﻦ ﺍﻟﻌﻠﻢ ﺑﺎﻋﻪ ،ﻓﻀﻌﻒ ﺧﻠﻒ ﺍﻟﺪﻟﻴﻞ ،ﻭﺗﻘﺎ ﺳﺎﻕ ﻋ ﺰﻣِﻪ ،ﻭﺣﺎ ﻡ ﺣﻮ ﹶﻝ ﺁﺛﺎﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﲢﻜﻴﻤِﻬﺎ ،ﻭﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ﺑ ﹸﻜﻞﱢ ﳘﺔ ،ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻏ ﲑ ﻋﺎﺫﺭ ﳌﻨﺎﺯﻋﻪ ﰲ ﻗﺼﻮﺭِﻩ ﻭﺭﻏﺒﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺍﻟﺒﻌﻴﺪ ،ﻓﻠﻴﻌ ِﺬ ﺭ ﻣﻨﺎ ِﺯﻋﻪ ﰲ ﺭﻏﺒﺘﻪ ﻯ ﺍﻟﺴﻌﻴﲔ ﻋﻤﺎ ﺍﺭﺗﻀﺎﻩ ﻟﻨﻔﺴﻪ ﻣِﻦ ﳏﺾ ﺍﻟﺘﻘﻠﻴﺪ ،ﻭﻟﻴﻨﻈﺮ ﻣﻊ ﻧﻔﺴﻪ ﺃﻳﻬﻤﺎ ﻫﻮ ﺍﳌﻌﺬﻭﺭ ،ﻭﺃ ﺃﺣ ﻖ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺴﻌﻰ ﺍﳌﺸﻜﻮﺭ ،ﻭﺍﻟﱠﻠ ﻪ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻋﻠﻴﻪ ﺍﻟﺘﻜﻼﻥ ،ﻭﻫﻮ ﺍﳌﻮﻓﱢ ﻖ ﻟﻠﺼﻮﺍﺏ ،ﺍﻟﻔﺎِﺗﺢ ﳌﻦ ﺃ ﻡ ﺑﺎﺑﻪ ﻃﺎﻟﺒﹰﺎ ﳌﺮﺿﺎﺗﻪ ﻣﻦ ﺍﳋﲑ ﻛ ﱠﻞ ﺑﺎﺏ. ﻓﺼﻞ ﻓﻲ ﺣﻜﻤﻪ ج ﻓﻴﻤﻦ ﻃﻠﻖ ﺛﻼﺛًﺎ ﺑﻜﻠﻤﺔ واﺣﺪة
ﺚ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﹸ ﺧ ﱪ ﻋﻦ ﺭﺟﻞ ﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳ ﹸ ﺏ ﺍﻟﻠﱠﻪ ﻭﹶﺃﻧﺎ ﺑﻴ ﻦ ﺙ ﺗﻄﻠﻴﻘﺎﺕ ﲨﻴﻌﺎﹰ ،ﻓﻘﺎﻡ ﻣﻐﻀﺒﺎﹰ ،ﰒ ﻗﺎﻝ$ :ﹶﺃﻳ ﹾﻠ ﻌﺐِ ﺑ ِﻜﺘﺎ ِ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼ ﹶ ﹶﺃ ﹾﻇ ﻬ ِﺮ ﹸﻛﻢ؟! ،#ﻭﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻓﺈﻥ ﺍﺑﻦ ﻭﻫﺐ ﻗﺪ ﺭﻭﺍﻩ ﻋﻦ ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ ﺑﻦ ﺍﻷﺷﺞ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﲰﻌﺖ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ﻓﺬﻛﺮﻩ ،ﻭﳐﺮﻣﺔ ﺛﻘﺔ ﺑﻼ ﺷﻚ ،ﻭﻗﺪ ﺍﺣﺘﺞ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ #ﲝﺪﻳﺜﻪ ﻋﻦ ﺃﺑﻴﻪ. ﺏ .ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ :ﺳﺄﻟﺖ ﺃﲪﺪ ﻭﺍﻟﺬﻳﻦ ﺃﻋﻠﻮﻩ ﻗﺎﻟﻮﺍ :ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﻛﺘﺎ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﳐﺮﻣﺔ ﺑ ِﻦ ﺑﻜﲑ؟ ﻓﻘﺎﻝ :ﻫﻮ ﺛﻘﺔ ،ﻭﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ،ﺇﳕﺎ ﻫﻮ ﻛﺘﺎﺏ ،ﻓﻨﻈﺮ ﻓﻴﻪ ،ﹸﻛﻞﱡ ﺷﻰﺀ ﻳﻘﻮﻝ :ﺑﻠﻐﲎ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻓﻬﻮ ﻣِﻦ ﻛﺘﺎﺏ ﳐﺮﻣﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺏ ﺃﺑﻴﻪ ،ﻭﱂ ﺖ ﳛﲕ ﺑ ﻦ ﻣﻌﲔ ﻳﻘﻮﻝ :ﳐﺮﻣ ﹸﺔ ﺑﻦ ﺑﻜﲑ ﻭﻗﻊ ﺇﻟﻴﻪ ﻛﺘﺎ ﺑﻦ ﺃﰉ ﺧﻴﺜﻤﺔ :ﲰﻌ ﻳﺴﻤﻌﻪ .ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺎﺱ ﺍﻟﺪﻭﺭﻯ :ﻫﻮ ﺿﻌﻴﻒ ،ﻭﺣﺪﻳﺜﹸﻪ ﻋﻦ ﺃﺑﻴﻪ ﻛﺘﺎﺏ ،ﻭﱂ ﺚ ﺍﻟﻮﺗﺮ ،ﻭﻗﺎﻝ ﻳﺴﻤﻌﻪ ﻣﻨﻪ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ﺇﻻ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﺣﺪﻳ ﹶ ﺖ ﳐﺮﻣﺔ ﻓﻘﻠﺖ :ﺣﺪﺛﻚ ﺃﺑﻮﻙ؟ ﻗﺎﻝ: ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﻣﺮﱘ ﻋﻦ ﺧﺎﻟﻪ ﻣﻮﺳﻰ ﺑﻦ ﺳﻠﻤﺔ :ﺃﺗﻴ ﱂ ﹸﺃ ﺩ ِﺭ ﻙ ﺃﰉ ،ﻭﻟﻜﻦ ﻫﺬﻩ ﻛﺘﺒﻪ. ﺏ ﻋﻦ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ: ﻭﺍﳉﻮﺍ
١٦٢ ﻕ ﰲ ﻗﻴﺎ ِﻡ ﺍﳊﺠﺔ ﺏ ﺃﺑﻴﻪ ﻛﺎﻥ ﻋﻨﺪﻩ ﳏﻔﻮﻇﹰﺎ ﻣﻀﺒﻮﻃﺎﹰ ،ﻓﻼ ﻓﺮ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻛِﺘﺎ ﻁ ﺇﺫﺍ ﺗﻴﻘﱠﻦ ﲔ ﻣﺎ ﺣﺪﺛﻪ ﺑﻪ ،ﺃﻭ ﺭﺁﻩ ﰲ ﻛﺘﺎﺑﻪ ،ﺑﻞ ﺍﻷﺧ ﹸﺬ ﻋﻦ ﺍﻟﻨﺴﺨﺔ ﺃﺣﻮ ﹸ ﺚﺑ ﺑﺎﳊﺪﻳ ِ ﺍﻟﺮﺍﻭﻯ ﺃﺎ ﻧﺴﺨﺔ ﺍﻟﺸﻴﺦ ﺑﻌﻴﻨﻬﺎ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹸﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ،ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺒﻌﺚ ﻛﺘﺒﻪ ﺇﱃ ﺍﳌﻠﻮﻙ ،ﻭﺗﻘﻮﻡ ﻋﻠﻴﻬﻢ ﺎ ﺍﳊﺠﺔ ،ﻭﻛﺘﺐ ﻛﺘﺒﻪ ﺇﱃ ﻋﻤﺎﻟﻪ ﰲ ﺑﻼﺩ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺰﻛﺎﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﻌﻠﻤﻮﺍ ﺎ ،ﻭﺍﺣﺘﺠﻮﺍ ﺎ ،ﻭﺩﻓﻊ ﺍﻟﺼﺪﻳﻖ ﻛﺘﺎ ﺖ ﺑﻪ ﺍﻷﻣﺔﹸ ،ﻭﻛﺬﻟﻚ ﻛﺘﺎﺑﻪ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﰲ ﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻓﺤﻤﻠﻪ ،ﻭ ﻋ ِﻤﹶﻠ ﺃﻧ ِ ﺏ ﺑﻌﻀﻬﻢ ﻒ ﳛﺘﺠﻮﻥ ﺑﻜﺘﺎ ِ ﻒ ﻭﺍﳋﻠ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺬﻯ ﻛﺎﻥ ﻋﻨﺪ ﺁﻝ ﻋﻤﺮﻭ ،ﻭﱂ ﻳﺰﻝ ﺍﻟﺴﻠ ﺇﱃ ﺑﻌﺾ ،ﻭﻳﻘﻮﻝ ﺍﳌﻜﺘﻮ ﺝ ﺏ ﺇﻟﻴﻪ :ﻛﺘﺐ ﺇﱃ ﻓﻼﻥ ﺃﻥ ﻓﻼﻧﹰﺎ ﺃﺧﱪﻩ ،ﻭﻟﻮ ﺑﻄﻞ ﺍﻻﺣﺘﺠﺎ ﺴ ِﺦ ﻻ ﻋﻠﻰ ﺑﺎﻟ ﹸﻜﺘﺐ ،ﱂ ﻳﺒﻖ ﺑﺄﻳﺪﻯ ﺍﻷﻣﺔ ﺇﻻ ﺃﻳﺴ ﺮ ﺍﻟﻴﺴﲑ ،ﻓﺈﻥ ﺍﻻﻋﺘﻤﺎﺩ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻨ ﺍﳊﻔﻆ ،ﻭﺍﳊﻔﻆ ﺧﻮﺍﻥ ،ﻭﺍﻟﻨﺴﺨﺔ ﻻ ﲣﻮﻥ ،ﻭﻻ ﳛﻔﻆ ﰲ ﺯﻣﻦ ﻣﻦ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﻘﺪﻣﺔ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣِﻦ ﺃﻫﻞ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﺭ ﺩ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻜﺘﺎﺏ ،ﻭﻗﺎﻝ :ﱂ ﻳﺸﺎﻓﻬﲎ ﺑﻪ ﺍﻟﻜﺎﺗﺐ ،ﻓﻼ ﺃﻗﺒﻠﹸﻪ، ﺏ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﺻﺢ ﻋﻨﺪﻩ ﺃﻧﻪ ﻛﺘﺎﺑﻪ. ﺑﻞ ﹸﻛﻠﱡﻬﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﻜﺘﺎ ِ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ،ﻣﻌﺎﺭﺽ ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ :ﲰﻊ ﻣﻨﻪ ،ﻭﻣﻌﻪ ﺯﻳﺎﺩ ﹸﺓ ﻋﻠﻢ ﻭﺇﺛﺒﺎﺕ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺣﺎﰎ :ﺳﺌﻞ ﺃﰉ ﻋﻦ ﳐﺮﻣﺔ ﺑﻦ ﱀ ﺍﳊﺪﻳﺚ .ﻗﺎﻝ :ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺃﰉ ﺃﻭﻳﺲ :ﻭﺟﺪﺕ ﰲ ﻇﻬﺮ ﻛﺘﺎﺏ ﻣﺎﻟﻚ: ﺑﻜﲑ؟ ﻓﻘﺎﻝ :ﺻﺎ ﹸ ﺏ ﻫﺬﻩ ﺍﻟﺒِﻨﻴ ِﺔ ﻳﻌﲎ ﺳﺄﻟﺖ ﳐﺮﻣﺔ ﻋﻤﺎ ﻳﺤﺪﺙ ﺑﻪ ﻋﻦ ﺃﺑﻴﻪ ،ﲰﻌﻬﺎ ﻣِﻦ ﺃﺑﻴﻪ؟ ﻓﺤﻠﻒ ﱃ :ﻭ ﺭ ﺖ ﻣﻌﻦ ﺑﻦ ﻋﻴﺴﻰ ﻳﻘﻮﻝ :ﳐﺮﻣ ﹸﺔ ﲰﻊ ﺖ ﻣﻦ ﺃﰉ .ﻭﻗﺎﻝ ﻋﻠ ﻰ ﺑ ﻦ ﺍﳌﺪﻳﲎ :ﲰﻌ ﺍﳌﺴﺠ ﺪ ﲰﻌ ﻣﻦ ﺃﺑﻴﻪ ،ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺭﺑﻴﻌﺔ ﺃﺷﻴﺎﺀ ﻣِﻦ ﺭﺃﻯ ﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﻳﺴﺎﺭ ،ﻭﻗﺎﻝ ﻋﻠﻰ :ﻭﻻ ﺃﻇﻦ ﺏ ﺳﻠﻴﻤﺎﻥ ،ﻟﻌﻠﱠﻪ ﲰﻊ ﻣﻨﻪ ﺍﻟﺸﻰ َﺀ ﺍﻟﻴﺴﲑ ،ﻭﱂ ﺃﺟﺪ ﺃﺣﺪﹰﺍ ﺑﺎﳌﺪﻳﻨﺔ ﳐﺮﻣﺔ ﲰﻊ ﻣِﻦ ﺃﺑﻴﻪ ﻛﺘﺎ ﳜﱪﱏ ﻋﻦ ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺷﻰﺀ ﻣﻦ ﺣﺪﻳﺜﻪ :ﲰﻌﺖ ﺃﰉ ،ﻭﳐﺮﻣﺔ ﺛﻘﺔ. ﺍﻧﺘﻬﻰ .ﻭﻳﻜﻔﻰ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﺃﺧﺬ ﻛِﺘﺎﺑﻪ ،ﻓﻨﻈﺮ ﻓﻴﻪ ،ﻭﺍﺣﺘ ﺞ ﺑﻪ ﰲ $ﻣﻮﻃﺌﻪ ،#ﻭﻛﺎﻥ ﻳﻘﻮﻝ: ﻼ ﺻﺎﳊﹰﺎ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﺳﺄﻟﺖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺃﻭﻳﺲ ،ﻗﻠﺖ: ﺣﺪﺛﲎ ﳐﺮﻣﺔ ،ﻭﻛﺎﻥ ﺭﺟ ﹰ ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﻘﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ :ﺣﺪﺛﲎ ﺍﻟﺜﻘﺔ ،ﻣﻦ ﻫﻮ؟ ﻗﺎﻝ :ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ .ﻭﻗﻴﻞ ﻷﲪﺪ ﺑﻦ ﺻﺎﱀ ﺍﳌﺼﺮﻯ :ﻛﺎﻥ ﳐﺮﻣﺔ ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﺮﺟﺎﻝ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺪﻯ ﻋﻦ ﺚ ﺣِﺴﺎ ﹲﻥ ﻣﺴﺘﻘﻴﻤﺔ ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ. ﺍﺑﻦ ﻭﻫﺐ ﻭﻣﻌﻦ ﺍﺑﻦ ﻋﻴﺴﻰ ﻋﻦ ﳐﺮﻣﺔ :ﺃﺣﺎﺩﻳ ﹸ ﻚ ﺣﺘﻰ ﺗﻨ ِﻜ ﺢ ﺖ ﻋﹶﻠﻴ ﻭﰱ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ #ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻤﺮ ﻟﻠﻤﻄﻠﱢﻖ ﺛﻼﺛﹰﺎ $ :ﺣﺮ ﻣ
١٦٣ ﻚ .(١)#ﻭﻫﺬﺍ ﺗﻔﺴ ﲑ ﻣﻨﻪ ﻕ ﺍ ﻣ ﺮﹶﺃِﺗ ﻚ ﻓِﻴﻤﺎ ﹶﺃ ﻣ ﺮ ﻙ ِﺑ ِﻪ ِﻣ ﻦ ﻃﹶﻼ ِ ﺖ ﺭﺑ ﺼﻴ ﺯﻭﺟﹰﺎ ﹶﻏﻴ ﺮ ﻙ ،ﻭ ﻋ ﺠﺔﹲ ،ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﻮ ﻋﻨﺪﻧﺎ ﻣﺮﻓﻮﻉ).(٢ ﻟﻠﻄﻼﻕ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ،ﻭﺗﻔﺴ ﲑ ﺍﻟﺼﺤﺎﰉ ﺣ ﻉ ﺑﻌ ﺪ ﻕ ﺍﳌﺸﺮﻭ ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻘﺮﺁﻥ ﺣ ﻖ ﺍﻟﺘﺄﻣﻞ ،ﺗﺒﻴﻦ ﻟﻪ ﺫﻟﻚ ،ﻭﻋﺮﻑ ﺃﻥ ﺍﻟﻄﻼ ﻉ ﺍﻟﺜﻼﺙ ﲨﻠ ﹲﺔ ﻉ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﻳﻘﺎ ﻚ ﺑﻪ ﺍﻟﺮﺟﻌﺔ ،ﻭﱂ ﻳﺸﺮ ِ ﻕ ﺍﻟﺬﻯ ﳝﻠ ﺍﻟﺪﺧﻮﻝ ﻫﻮ ﺍﻟﻄﻼ ﻼﻕ ﻣ ﺮﺗﺎ ِﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٩ :ﻭﻻ ﺗﻌ ِﻘ ﹸﻞ ﺍﻟﻌﺮﺏ ﰲ ﻟﻐﺘﻬﺎ ﻭﺍﺣﺪﺓ ﺍﻟﺒﺘﺔ؛ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﻟﻄﱠ ﹶ ﻼ ٍﺓ ﺛﻼﺛﹰﺎ ﺻﹶ ﻉ ﺍﳌﺮﺗﲔ ﺇﻻ ﻣﺘﻌﺎﻗﺒﺘﲔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج $ :ﻣ ﻦ ﺳﺒ ﺢ ﺍﻟﻠﱠﻪ ﺩﺑ ﺮ ﹸﻛﻞﱢ ﻭﻗﻮ )(٣ ﻼِﺛ ﻼِﺛﲔ ،ﻭﲪِﺪﻩ ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ ،ﻭ ﹶﻛﺒﺮ ﻩ ﺃﹶﺭﺑ ﻌﹰﺎ ﻭﺛ ﹶ ﻭﹶﺛ ﹶ ﲔ ، #ﻭﻧﻈﺎﺋﺮﻩ ﻓﺈﻧﻪ ﻻ ﻳﻌﻘﻞ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺗﺴﺒﻴﺢ ﻭﺗﻜﺒ ﲑ ﻭﲢﻤﻴ ﺪ ﻣﺘﻮﺍ ٍﻝ ﻳﺘﻠﻮ ﺑﻌﻀ ﻪ ﺑﻌﻀﺎﹰ ،ﻓﻠﻮ ﻗﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ، ﺙ ﻣﺮﺍﺕ ﻓﻘﻂ، ﻭﺍﳊﻤﺪ ﻟﻠﱠﻪ ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ ،ﻭﺍﻟﻠﱠﻪ ﺃﻛﱪ ﺃﺭﺑﻌﹰﺎ ﻭﺛﻼﺛﲔ ﺬﺍ ﺍﻟﻠﻔﻆ ،ﻟﻜﺎ ﹶﻥ ﺛﻼ ﹶ ﻭﺃﺻﺮ ﺡ ﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃ ﺯﻭﺍ ﺟ ﻬ ﻢ ﻭﱂ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ ﺷ ﻬﺪﺍ ُﺀ ﺇ ﱠﻻ ﺕ ﺑﺎﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﻨﻮﺭ [٦ :ﻓﻠﻮ ﻗﺎﻝ :ﺃﺷﻬ ﺪ ﺑﺎﻟﻠﱠ ِﻪ ﺃﺭﺑﻊ ﺸﻬﺎ ﺩﺓﹸ ﹶﺃ ﺣ ِﺪ ِﻫ ﻢ ﹶﺃ ﺭﺑﻊ ﺷﻬﺎﺩﺍ ٍ ﹶﺃﻧﻔﹸﺴﻬ ﻢ ﹶﻓ ﺸ ﻬ ﺪ ﺏ ﹶﺃ ﹾﻥ ﺗ ﺷﻬﺎﺩﺍﺕ ﺇﱏ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﻛﺎﻧﺖ ﻣ ﺮﺓ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﴿ :ﻭﻳ ﺪﺭﺅﺍ ﻋﻨﻬﺎ ﺍﻟ ﻌﺬﹶﺍ ﺕ ﺑِﺎﻟﻠﱠ ِﻪ ِﺇﻧ ﻪ ﻟﹶﻤ ﻦ ﺍﻟﻜﹶﺎ ِﺫِﺑ ﹶﺃ ﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﲔ﴾ ]ﺍﻟﻨﻮﺭ [٨ :ﻓﻠﻮ ﻗﺎﻟﺖ :ﺃﺷﻬ ﺪ ﺑﺎﻟﻠﱠ ِﻪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﻦ﴾ ﺡ ﻣِﻦ ﺫﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﺳﻨ ﻌﺬﱢﺑﻬﻢ ﻣ ﺮﺗﻴ ِ ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ ،ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ،ﻭﺃﺻﺮ ﻦ﴾ ]ﺍﻟﺘﻮﺑﺔ [١٠١ :ﻓﻬﺬﺍ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ،ﻭﻻ ﻳﻨﺘﻘﺾ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻧ ﺆﺗِﻬﺎ ﹶﺃ ﺟﺮﻫﺎ ﻣ ﺮﺗﻴ ِ ]ﺍﻷﺣﺰﺍﺏ ،[٣١ :ﻭﻗﻮﻟ ِﻪ ج$ :ﹶﺛ ﹶ ﻼﹶﺛ ﹲﺔ ﻳ ﺆﺗﻮ ﹶﻥ ﹶﺃ ﺟ ﺮﻫﻢ ﻣ ﺮﺗﻴ ِﻦ .(٤)#ﻓﺈﻥ ﺍﳌﺮﺗﲔ ﻫﻨﺎ ﳘﺎ ﻒ ﹶﻟ ﻬﺎ ﺍﻟ ﻌﺬﹶﺍﺏ ﺍﻟﻀﻌﻔﺎﻥ ،ﻭﳘﺎ ﺍﳌِﺜﻼﻥ ،ﻭﳘﺎ ﻣِﺜﻼﻥ ﰲ ﺍﻟﻘﺪﺭ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻀﺎ ﻋ ﺿِﻌﻔﹶﲔ﴾ ]ﺍﻷﺣﺰﺍﺏ .[٣٠ :ﺃﻱ :ﺿﻌﻔﻲ ﻣﺎ ﻳﻌﺬﺏ ﺑﻪ ﻏﲑﻫﺎ ،ﻭﺿﻌﻔﻲ ﻣﺎ ﻛﺎﻧﺖ ﺗﺆﰐ، ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺃﻧﺲ :ﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺮﺗﲔ ،ﺃﻱ :ﺷﻘﺘﲔ ﻭﻓﺮﻗﺘﲔ، ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ :ﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﻓﻠﻘﺘﲔ) .(٥ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻧﻪ ﺇﳕﺎ ﺍﻧﺸﻖ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٧١ ) (٢ﻟﻘﺪ ﺃﻭﺿﺢ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ) (١٥٣/٤ﻗﻮﻝ ﺍﳊﺎﻛﻢ ﻫﺬﺍ. ) (٣ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﻭﻫﻮ ﺻﺤﻴﺢ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٧٢ ،١٧١/١ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٦٤/٦ﻭﻣﺴﻠﻢ ).(٢٨٠٢
١٦٤ ﺍﻟﻘﻤﺮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﻔﺮﻕ ﻣﻌﻠﻮﻡ ﺑﲔ ﻣﺎ ﻳﻜﻮﻥ ﻣﺮﺗﲔ ﰲ ﺍﻟﺰﻣﺎﻥ ،ﻭﺑﲔ ﻣﺎ ﻳﻜﻮﻥ ﻣﺜﻠﲔ ﻭﺟﺰﺃﻳﻦ ﻭﻣﺮﺗﲔ ﰲ ﺍﳌﻀﺎﻋﻔﺔ .ﻓﺎﻟﺜﺎﱐ :ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺮﺗﲔ ﰲ ﺁﻥ ﻭﺍﺣﺪ ،ﻭﺍﻷﻭﻝ ﻻ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺫﻟﻚ. ﺼ ﻦ ﺕ ﻳﺘ ﺮﺑ ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﺸﺮﻉ ﺍﻟﺜﻼﺙ ﲨﻠﺔ ،ﺃﻧﻪ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺍﹾﻟ ﻤ ﹶﻄﹼﻠﻘﹶﺎ ﻚ ِﺇ ﹾﻥ ﻼﹶﺛ ﹶﺔ ﻗﹸﺮ ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﺇﱃ ﺃﻥ ﻗﺎﻝ ﴿ :ﻭﺑﻌﻮﹶﻟﺘ ﻬﻦ ﹶﺃ ﺣ ﻖ ِﺑ ﺮ ﺩ ِﻫ ﻦ ﻓِﻲ ﹶﺫِﻟ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ِﺑﹶﺄﻧﻔﹸ ِ ﹶﺃﺭﺍ ﺩ ﻭﹾﺍ ِﺇ ﺻﻼﹶﺣﹰﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻃﻼﻕ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ،ﻓﺎﳌﻄﻠﻖ ﱮ ﺇﺫﹶﺍ ﺃﺣﻖ ﻓﻴﻪ ﺑﺎﻟﺮﺟﻌﺔ ﺳﻮﻯ ﺍﻟﺜﺎﻟﺜﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻌﺪ ﻫﺬﺍ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﺴﻜﹸﻮ ﻫ ﻦ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﻠﱡﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [١:ﺇﱃ ﻗﻮﻟﻪ﴿ :ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓﹶﺄ ﻣ ِ ﻑ ﹶﺃ ﻭ ﻓﹶﺎ ِﺭﻗﹸﻮ ﻫﻦِ ﺑ ﻤ ﻌﺮﻭ ٍ ِﺑ ﻤ ﻌﺮﻭ ٍ ﻑ﴾ ]ﺍﻟﻄﻼﻕ ،[٢ :ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻄﻼﻕ ﺍﳌﺸﺮﻭﻉ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ ﻛﻠﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﺫﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ ،ﻓﺬﻛﺮ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ،ﻭﺃﻧﻪ ﻻ ﻋﺪﺓ ﻓﻴﻪ ،ﻭﺫﻛﺮ ﺍﻟﻄﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﺃﺎ ﲢﺮﻡ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺍﳌﻄﻠﻖ ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﻭﺫﻛﺮ ﻃﻼﻕ ﺍﻟﻔﺪﺍﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﳋﻠﻊ ،ﻭﲰﺎﻩ ﻓﺪﻳﺔ ،ﻭﱂ ﳛﺴﺒﻪ ﻣﻦ ﺍﻟﺜﻼﺙ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﺫﻛﺮ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﺍﻟﺬﻱ ﺍﳌﹸﻄﻠﻖ ﺃﺣﻖ ﻓﻴﻪ ﺑﺎﻟﺮﺟﻌﺔ ،ﻭﻫﻮ ﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ. ﻭﺬﺍ ﺍﺣﺘﺞ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﳘﺎ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺸﺮﻉ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻐﲑ ﻋﻮﺽ ﺑﺎﺋﻨﺔ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ﻛﺎﻧﺖ ﺭﺟﻌﻴﺔ ،ﻭﻳﻠﻐﻮ ﻭﺻﻔﹸﻬﺎ ﺑﺎﻟﺒﻴﻨﻮﻧﺔ ،ﻭﺃﻧﻪ ﻻ ﻣﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺇﻻ ﺑﻌﻮﺽ .ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻓﻘﺎﻝ :ﺗﺒﲔ ﺑﺬﻟﻚ، ﻷﻥ ﺍﻟﺮﺟﻌﺔ ﺣﻖ ﻟﻪ ،ﻭﻗﺪ ﺃﺳﻘﻄﻬﺎ ،ﻭﺍﳉﻤﻬﻮﺭ ﻳﻘﻮﻟﻮﻥ :ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺮﺟﻌﺔ ﺣﻘﹰﺎ ﻟﻜﻦ ﻧﻔﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ﻭﻛﺴﻮﺎ ﺣﻖ ﻋﻠﻴﻪ ،ﻻ ﳝﻠﻚ ﺇﺳﻘﺎﻃﻪ ﺇﻻ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ ،ﻭﺑﺬﳍﺎ ﺍﻟﻌﻮﺽ ،ﺃﻭ ﺳﺆﺍﳍﺎ ﺃﻥ ﺗﻔﺘﺪﻱ ﻧﻔﺴﻬﺎ ﻣﻨﻪ ﺑﻐﲑ ﻋﻮﺽ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻭﻫﻮ ﺟﻮﺍﺯ ﺍﳋﻠﻊ ﺑﻐﲑ ﻋﻮﺽ. ﻭﺃﻣﺎ ﺇﺳﻘﺎﻁ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻨﻔﻘﺔ ﺑﻐﲑ ﺳﺆﺍﳍﺎ ﻭﻻ ﺑﺬﳍﺎ ﺍﻟﻌﻮﺽ ،ﻓﺨﻼﻑ ﺍﻟﻨﺺ ﻭﺍﻟﻘﻴﺎﺱ. ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺷﺮﻉ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ ﻭﺃﻧﻔﻌﻬﺎ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﻳﻄﻠﻘﻮﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺑﻐﲑ ﻋﺪﺩ ،ﻓﻴﻄﻠﻖ ﺃﺣﺪﻫﻢ ﺍﳌﺮﺃﺓ ﻛﻠﻤﺎ ﺷﺎﺀ، ﻭﻳﺮﺍﺟﻌﻬﺎ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺭﻓﻖ ﺑﺎﻟﺮﺟﻞ ،ﻓﻔﻴﻪ ﺇﺿﺮﺍﺭ ﺑﺎﳌﺮﺃﺓ ،ﻓﻨﺴﺦ ﺳﺒﺤﺎﻧﻪ ﺫﻟﻚ ﺑﺜﻼﺙ ،ﻭﻗﺼﺮ ﺍﻟﺰﻭﺝ ﻋﻠﻴﻬﺎ ،ﻭﺟﻌﻠﻪ ﺃﺣﻖ ﺑﺎﻟﺮﺟﻌﺔ ﻣﺎ ﱂ ﺗﻨﻘﺾ ﻋﺪﺎ ،ﻓﺈﺫﺍ ﺍﺳﺘﻮﰱ ﺍﻟﻌﺪﺩ
١٦٥ ﺍﻟﺬﻱ ﻣﻠﻜﻪ ،ﺣﺮﻣﺖ ﻋﻠﻴﻪ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺭﻓﻖ ﺑﺎﻟﺮﺟﻞ ﺇﺫ ﱂ ﲢﺮﻡ ﻋﻠﻴﻪ ﺑﺄﻭﻝ ﻃﻠﻘﺔ، ﻭﺑﺎﳌﺮﺃﺓ ﺣﻴﺚ ﱂ ﳚﻌﻞ ﺇﻟﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ،ﻓﻬﺬﺍ ﺷﺮﻋﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﺣﺪﻭﺩﻩ ﺍﻟﱵ ﺣﺪﻫﺎ ﻟﻌﺒﺎﺩﻩ ،ﻓﻠﻮ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﺄﻭﻝ ﻃﻠﻘﺔ ﻳﻄﻠﻘﻬﺎ ﻛﺎﻥ ﺧﻼﻑ ﺷﺮﻋﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﻫﻮ ﱂ ﳝﻠﻚ ﺇﻳﻘﺎﻉ ﺍﻟﺜﻼﺙ ﲨﻠﺔ ،ﺑﻞ ﺇﳕﺎ ﻣﻠﻚ ﻭﺍﺣﺪﺓ ،ﻓﺎﻟﺰﺍﺋﺪ ﻋﻠﻴﻬﺎ ﻏﲑ ﻣﺄﺫﻭﻥ ﻟﻪ ﻓﻴﻪ. ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﱂ ﳝﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻄﻠﻘﺔ ﻭﺍﺣﺪﺓ ،ﺇﺫ ﻫﻮ ﺧﻼﻑ ﻣﺎ ﺷﺮﻋﻪ ،ﱂ ﳝﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﺜﻼﺙ ﳎﻤﻮﻋﺔ ،ﺇﺫ ﻫﻮ ﺧﻼﻑ ﺷﺮﻋﻪ. ﻭﻧﻜﺘﺔ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻠﱠﻪ ﱂ ﳚﻌﻞ ﻟﻸﻣﺔ ﻃﻼﻗﹰﺎ ﺑﺎﺋﻨﹰﺎ ﻗﻂ ﺇﻻ ﰲ ﻣﻮﺿﻌﲔ .ﺃﺣﺪﳘﺎ: ﻃﻼﻕ ﻏﲑ ﺍﳌﺪﺧﻮﻝ ﺎ .ﻭﺍﻟﺜﺎﱐ :ﺍﻟﻄﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻟﻄﻼﻕ ،ﻓﻘﺪ ﺟﻌﻞ ﻟﻠﺰﻭﺝ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ،ﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮﻩ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻣﻨﻬﻢ :ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ،ﻗﺎﻟﻮﺍ :ﻻ ﳝﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﺪﻭﻥ ﺍﻟﺜﻼﺙ ﺇﻻ ﰲ ﺍﳋﻠﻊ. ﻭﻷﺻﺤﺎﺏ ﻣﺎﻟﻚ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ ﻻ ﺭﺟﻌﺔ ﻓﻴﻬﺎ. ﺃﺣﺪﻫﺎ :ﺃﺎ ﺛﻼﺙ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ ﻷﻧﻪ ﻗﻄﻊ ﺣﻘﻪ ﻣﻦ ﺍﻟﺮﺟﻌﺔ ،ﻭﻫﻲ ﻻ ﺗﻨﻘﻄﻊ ﺇﻻ ﺑﺜﻼﺙ ،ﻓﺠﺎﺀﺕ ﺍﻟﺜﻼﺙ ﺿﺮﻭﺭﺓ .ﺍﻟﺜﺎﱐ :ﺃﺎ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻛﻤﺎ ﻗﺎﻝ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻷﻧﻪ ﳝﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻄﻠﻘﺔ ﺑﻌﻮﺽ ،ﻓﻤﻠﻜﻬﺎ ﺑﺪﻭﻧﻪ ،ﻭﺍﳋﻠﻊ ﻋﻨﺪﻩ ﻃﻼﻕ .ﺍﻟﺜﺎﻟﺚ: ﺃﺎ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻭﻫﺐ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻘﻴﺎﺱ، ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻫﻲ ﻭﻗﻮﻉ ﺍﻟﺜﻼﺙ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺬﺍﻫﺐ. ﺃﺣﺪﻫﺎ :ﺃﺎ ﺗﻘﻊ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻭﲨﻬﻮﺭ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﺍﻟﺜﺎﱐ :ﺃﺎ ﻻ ﺗﻘﻊ ،ﺑﻞ ﺗﺮﺩ ﻷﺎ ﺑﺪﻋﺔ ﳏﺮﻣﺔ ،ﻭﺍﻟﺒﺪﻋﺔ ﻣﺮﺩﻭﺩﺓ ﻟﻘﻮﻟﻪ ج$ :ﻣﻦ ﻋﻤﻞ ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ (١)#ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺣﻜﺎﻩ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ،ﻭﺣﻜﻲ ﻋﻤ ﹰ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﻓﺄﻧﻜﺮﻩ ،ﻭﻗﺎﻝ :ﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺍﻓﻀﺔ. ) (١ﺃﺧﺮﺟﻪ ﺬﺍ ﺍﻟﻠﻔﻆ ﻣﺴﻠﻢ ).(١٨) (١٧١٨
١٦٦ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻳﻘﻊ ﺑﻪ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ ،ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ. ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻳﻘﻮﻝ :ﺧﺎﻟﻒ ﺍﻟﺴﻨﺔ ﻓﲑﺩ ﺇﱃ ﺍﻟﺴﻨﺔ ،ﺍﻧﺘﻬﻰ، ﻭﻫﻮ ﻗﻮﻝ ﻃﺎﻭﻭﺱ ،ﻭﻋﻜﺮﻣﺔ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ. ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﺪﺧﻮﻝ ﺎ ﻭﻏﲑﻫﺎ ،ﻓﺘﻘﻊ ﺍﻟﺜﻼﺙ ﺑﺎﳌﺪﺧﻮﻝ ﺎ ،ﻭﻳﻘﻊ ﺑﻐﲑﻫﺎ ﻭﺍﺣﺪﺓ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻓﻴﻤﺎ ﺣﻜﺎﻩ ﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ ﰲ ﻛﺘﺎﺏ $ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ.# ﻓﺄﻣﺎ ﻣﻦ ﱂ ﻳﻮﻗﻌﻬﺎ ﲨﻠﺔ ،ﻓﺎﺣﺘﺠﻮﺍ ﺑﺄﻧﻪ ﻃﻼﻕ ﺑﺪﻋﺔ ﳏﺮﻡ ،ﻭﺍﻟﺒﺪﻋﺔ ﻣﺮﺩﻭﺩﺓ ،ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ﺑﺄﺎ ﻟﻮ ﻛﺎﻧﺖ ﺑﺪﻋﺔ ﳏﺮﻣﺔ ،ﻟﻮﺟﺐ ﺃﻥ ﺗﺮﺩ ﻭﺗﺒﻄﻞ ،ﻭﻟﻜﻨﻪ ﺍﺧﺘﺎﺭ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﲨﻊ ﺍﻟﺜﻼﺙ ﺟﺎﺋﺰ ﻏﲑ ﳏﺮﻡ ،ﻭﺳﺘﺄﰐ ﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ. ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ،ﻓﺎﺣﺘﺞ ﺑﺎﻟﻨﺺ ﻭﺍﻟﻘﻴﺎﺱ ،ﻓﺄﻣﺎ ﺍﻟﻨﺺ ،ﻓﻤﺎ ﺭﻭﺍﻩ ﻣﻌﻤﺮ ،ﻭﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﺃﺑﺎ ﺍﻟﺼﻬﺒﺎﺀ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ :ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺜﻼﺙ ﻛﺎﻧﺖ ﲡﻌﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﰊ ﺑﻜﺮ ،ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺇﻣﺎﺭﺓ ﻋﻤﺮ؟ ﻗﺎﻝ ﻧﻌﻢ .ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﺔ.# ﻭﰲ ﻟﻔﻆ :ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺜﻼﺙ ﻛﺎﻧﺖ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ج ،ﻭﺃﰊ ﺑﻜﺮ ،ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ﺗﺮﺩ ﺇﱃ ﻭﺍﺣﺪﺓ؟ ﻗﺎﻝ :ﻧﻌﻢ).(١ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ،ﺃﻥ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ: ﺃﺧﱪﱐ ﺑﻌﺾ ﺑﲏ ﺃﰊ ﺭﺍﻓﻊ ﻣﻮﱃ ﺭﺳﻮﻝ ج ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻃﻠﻖ ﻋﺒﺪ ﻳﺰﻳﺪ -ﺃﺑﻮ ﺭﻛﺎﻧﺔ ﻭﺇﺧﻮﺗﻪ -ﺃﻡ ﺭﻛﺎﻧﺔ ،ﻭﻧﻜﺢ ﺍﻣﺮﺃﺓ ﻣﻦ ﻣﺰﻳﻨﺔ ،ﻓﺠﺎﺀﺕ ﺍﻟﻨﱯ ج ﻓﻘﺎﻟﺖ :ﻣﺎ ﻳﻐﲏ ﻋﲏ ﺇﻻ ﻛﻤﺎ ﺗﻐﲏ ﻫﺬﻩ ﺍﻟﺸﻌﺮﺓ ،ﻟﺸﻌﺮﺓ ﺃﺧﺬﺎ ﻣﻦ ﺭﺃﺳﻬﺎ ،ﻓﻔﺮﻕ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ،ﻓﺄﺧﺬﺕ ﺍﻟﻨﱯ ج ﲪﻴﺔ ،ﻓﺪﻋﺎ ﺑﺮﻛﺎﻧﺔ ﻭﺇﺧﻮﺗﻪ ،ﰒ ﻗﺎﻝ ﳉﻠﺴﺎﺋﻪ) :ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﻓﻼﻧﹰﺎ ﻳﺸﺒﻪ ﻣﻨﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ،ﻭﻓﻼﻧﹰﺎ ﻣﻨﻪ ﻛﺬﺍ ﻭﻛﺬﺍ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻗﺎﻝ ﺍﻟﻨﱯ ج ﻟﻌﺒﺪ ﻳﺰﻳﺪ) :ﻃﻠﻘﻬﺎ( ،ﻓﻔﻌﻞ ﰒ ﻗﺎﻝ $ﺭﺍﺟﻊ ﺍﻣﺮﺃﺗﻚ ﺃﻡ ﺭﻛﺎﻧﺔ ﻭﺇﺧﻮﺗﻪ #ﻓﻘﺎﻝ :ﺇﱐ ﱮ ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﹰﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ$ :ﻗﺪ ﻋﻠﻤﺖ ﺭﺍﺟﻌﻬﺎ #ﻭﺗﻼ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٧٢ﻭﺃﲪﺪ ) (٣١٤/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢١٩٩ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ) ،٣٢/٢ﻭﺍﳊﺎﻛﻢ ).(١٩٦/٢
١٦٧ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﻠﱡﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾)] (١ﺍﻟﻄﻼﻕ.[١ : ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﺳﻌﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﰊ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻃﻠﻖ ﺭﻛﺎﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ﺃﺧﻮ ﺑﻦ ﺍﳌﻄﻠﺐ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ،ﻓﺤﺰﻥ ﻋﻠﻴﻬﺎ ﺣﺰﻧﹰﺎ ﺷﺪﻳﺪﺍﹰ ،ﻗﺎﻝ :ﻓﺴﺄﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﻛﻴﻒ ﻃﻠﻘﺘﻬﺎ ،#ﻓﻘﺎﻝ: ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﺎﹰ ،ﻓﻘﺎﻝ$ :ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ؟ #ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ$ :ﻓﺈﳕﺎ ﺗﻠﻚ ﻭﺍﺣﺪﺓ ﻓﺎﺭﺟﻌﻬﺎ ﺇﻥ ﺷﺌﺖ #ﻗﺎﻝ :ﻓﺮﺍﺟﻌﻬﺎ .ﻓﻜﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺮﻯ ﺃﳕﺎ ﺍﻟﻄﻼﻕ ﻋﻨﺪ ﻛﻞ ﻃﻬﺮ).(٢ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﻟﻘﻴﺎﺱ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺃﻥ ﲨﻊ ﺍﻟﺜﻼﺙ ﳏﺮﻡ ﻭﺑﺪﻋﺔ ،ﻭﺍﻟﺒﺪﻋﺔ ﻣﺮﺩﻭﺩﺓ ،ﻷﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻗﺎﻟﻮﺍ :ﻭﺳﺎﺋﺮ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺑﻴﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺕ ﺸﻬﺎ ﺩﺓﹸ ﹶﺃ ﺣ ِﺪ ِﻫ ﻢ ﹶﺃ ﺭﺑﻊ ﺷﻬﺎﺩﺍ ٍ ﻭﻗﻮﻋﻬﺎ ﲨﻠﺔ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻌﻨﺎ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﺕ ﺑِﺎﷲ﴾ ]ﺍﻟﻨﻮﺭ: ﺸ ﻬ ﺪ ﹶﺃ ﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﺏ ﺃﹶﻥ ﺗ ﺑِﺎﷲ﴾ ]ﺍﻟﻨﻮﺭ ،[٦ :ﻭﻗﻮﻟﻪ ﴿ :ﻭﻳ ﺪ ﺭﺅﹾﺍ ﻋﻨﻬﺎ ﺍﹾﻟ ﻌﺬﹶﺍ ،[٨ﻗﺎﻟﻮﺍ :ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻳﻌﺘﱪ ﻟﻪ ﺍﻟﺘﻜﺮﺍﺭ ﻣﻦ ﺣﻠﻒ ﺃﻭ ﺇﻗﺮﺍﺭ ﺃﻭ ﺷﻬﺎﺩﺓ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ج$ :ﲢﻠﻔﻮﻥ ﲬﺴﲔ ﳝﻴﻨﺎﹰ ،ﻭﺗﺴﺘﺤﻘﻮﻥ ﺩﻡ ﺻﺎﺣﺒﻜﻢ (٣)#ﻓﻠﻮ ﻗﺎﻟﻮﺍ :ﳓﻠﻒ ﺑﺎﷲ ﳝﻴﻨﹰﺎ :ﺇﻥ ﻓﻼﻧﹰﺎ ﻗﺘﻠﻪ ،ﻛﺎﻧﺖ ﳝﻴﻨﹰﺎ ﻭﺍﺣﺪﺓ .ﻗﺎﻟﻮﺍ :ﻭﻛﺬﻟﻚ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺰﱏ ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ: ﺇﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ ﳌﺎﻋﺰ :ﺇﻥ ﺃﻗﺮﺭﺕ ﺃﺭﺑﻌﺎﹰ ،ﺭﲨﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻬﺬﺍ ﻻ ﻳﻌﻘﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺭﺑﻊ ﻓﻴﻪ ﳎﻤﻮﻋﺔ ﺑﻔﻢ ﻭﺍﺣﺪ. ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺑﲔ ﺍﳌﺪﺧﻮﻝ ﺎ ﻭﻏﲑﻫﺎ ،ﻓﻠﻬﻢ ﺣﺠﺘﺎﻥ. ﻼ ﻳﻘﺎﻝ ﻟﻪ :ﺃﺑﻮ ﺇﺣﺪﺍﳘﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻋﻦ ﻃﺎﻭﻭﺱ ،ﺃﻥ ﺭﺟ ﹰ ﺍﻟﺼﻬﺒﺎﺀ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺴﺆﺍﻝ ﻻﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ ﻟﻪ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﺫﺍ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺎ ﺟﻌﻠﻮﻫﺎ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﰊ ﺑﻜﺮ ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺇﻣﺎﺭﺓ ﻋﻤﺮ؟ ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻤﺮ ﺍﻟﻨﺎﺱ ﻗﺪ ﺗﺘﺎﻳﻌﻮﺍ ﻓﻴﻬﺎ :ﻗﺎﻝ :ﺃﺟﻴﺰﻭﻫﻦ ﻋﻠﻴﻬﻢ).(٤ ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﺎ ﺗﺒﲔ ﺑﻘﻮﻟﻪ :ﺃﻧﺖ ﻃﺎﻟﻖ ،ﻓﻴﺼﺎﺩﻗﻬﺎ ﺫﻛﺮ ﺍﻟﺜﻼﺙ ﻭﻫﻲ ﺑﺎﺋﻦ ،ﻓﺘﻠﻐﻮ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢١٩٦ﻭﻗﺪ ﺗﻘﺪﻡ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﺭﻗﻢ ).(٢٦٥/١) (٢٣٨٧ ) (٣ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ. ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢١٩٩ﰲ ﺍﻟﻄﻼﻕ.
١٦٨ ﻭﺭﺃﻯ ﻫﺆﻻﺀ ﺃﻥ ﺇﻟﺰﺍﻡ ﻋﻤﺮ ﺑﺎﻟﺜﻼﺙ ﻫﻮ ﰲ ﺣﻖ ﺍﳌﺪﺧﻮﻝ ﺎ ،ﻭﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺼﻬﺒﺎﺀ ﰲ ﻏﲑ ﺍﳌﺪﺧﻮﻝ ﺎ .ﻗﺎﻟﻮﺍ :ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻣﻮﺍﻓﻘﺔ ﺍﳌﻨﻘﻮﻝ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ،ﻭﻣﻮﺍﻓﻘﺔ ﺍﻟﻘﻴﺎﺱ، ﻭﻗﺎﻝ ﺑﻜﻞ ﻗﻮﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺘﻮﻯ ،ﻛﻤﺎ ﺣﻜﺎﻩ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ﻭﻏﲑﻩ ،ﻭﻟﻜﻦ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﲨﻠﺔ ﻫﻮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ،ﻭﺣﻜﻮﻩ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ. ﻗﺎﻝ ﺍﳌﻮﻗﻌﻮﻥ ﻟﻠﺜﻼﺙ :ﺍﻟﻜﻼﻡ ﻣﻌﻜﻢ ﰲ ﻣﻘﺎﻣﲔ. ﺃﺣﺪﳘﺎ :ﲢﺮﱘ ﲨﻊ ﺍﻟﺜﻼﺙ .ﻭﺍﻟﺜﺎﱐ :ﻭﻗﻮﻋﻬﺎ ﲨﻠﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﳏﺮﻣﺔ ،ﻭﳓﻦ ﻧﺘﻜﻠﻢ ﻣﻌﻜﻢ ﰲ ﺍﳌﻘﺎﻣﲔ .ﻓﺄﻣﺎ ﺍﻷﻭﻝ: ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﺑﻮ ﺛﻮﺭ ،ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ،ﻭﲨﺎﻋﺔ ﺤ ﹼﻞ ﻼ ﺗ ِ ﻣﻦ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ :ﺇﻥ ﲨﻊ ﺍﻟﺜﻼﺙ ﺳﻨﺔ ،ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓِﺈ ﹾﻥ ﹶﻃﹼﻠ ﹶﻘﻬﺎ ﹶﻓ ﹶ ﺙ ﹶﻟﻪ ﻣِﻦ ﺑ ﻌﺪ ﺣﺘ ﻰ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﹶﻏﻴ ﺮﻩ] ﴾ﺍﻟﺒﻘﺮﺓ ،[٢٣٠ :ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺜﻼ ﹸ ﲔ ﻣﺎ ﲨﻊ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ ،ﻛﻤﺎ ﻻ ﳒﻤﻊ ﺑﲔ ﻣﺎ ﻓﺮﻕ ﳎﻤﻮﻋﺔﹰ ،ﺃﻭ ﻣﻔﺮﻗﺔ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻧﻔﺮﻕ ﺑ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭِﺇ ﹾﻥ ﹶﻃﱠﻠ ﹾﻘﺘﻤ ﻮ ﻫ ﻦ ِﻣ ﻦ ﹶﻗﺒ ِﻞ ﺃ ﹾﻥ ﺗﻤﺴﻮ ﻫﻦ] ﴾ﺍﻟﺒﻘﺮﺓ ،[٢٣٧ :ﻭﱂ ﺡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹶﻃﱠﻠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﻣﺎ ﻟﹶﻢ ﺗ ﻤﺴﻮ ﻫﻦ ﴾ﺍﻵﻳﺔ ،ﻭﱂ ﻳﻔﺮﻕ ﻳﻔﺮﻕ ﻭﻗﺎﻝ﴿ :ﻻ ﺟﻨﹶﺎ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٤١ :ﻭﻗﺎﻝ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﹼﻟﺬِﻳ ﻦ ﺁ ﻣﻨ ﻮﹾﺍ ِﺇﺫﹶﺍ ﻉ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ ﺕ ﻣﺘﺎ ﻭﻗﺎﻝ﴿ :ﻭﻟ ﹾﻠ ﻤ ﹶﻄﱠﻠﻘﹶﺎ ِ ﺤﺘﻢ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﺎ ِ ﻧ ﹶﻜ ﺕ ﹸﺛﻢ ﹶﻃﹼﻠ ﹾﻘﺘﻤﻮ ﻫ ﻦ ﻣِﻦ ﹶﻗﺒ ِﻞ ﺃﹶﻥ ﺗ ﻤﺴﻮ ﻫﻦ] ﴾ﺍﻷﺣﺰﺍﺏ ،[٤٩ :ﻭﱂ ﻳﻔﺮﻕ. )(١ ﻗﺎﻟﻮﺍ :ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ ،#ﺑﻄﻼﻗﻬﺎ .ﻗﺎﻟﻮﺍ :ﻓﻠﻮ ﻛﺎﻥ ﲨﻊ ﺍﻟﺜﻼﺙ ﻣﻌﺼﻴﺔ ﳌﺎ ﺃﻗﺮ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ج ،ﻭﻻ ﳜﻠﻮ ﻃﻼﻗﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻭﻗﻊ ﻭﻫﻲ ﺍﻣﺮﺃﺗﻪ ،ﺃﻭ ﺣﲔ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﺎﻟﻠﻌﺎﻥ. ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ،ﻓﺎﳊﺠﺔ ﻣﻨﻪ ﻇﺎﻫﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ،ﻓﻼ ﺷﻚ ﺃﻧﻪ ﻃﻠﻘﻬﺎ ،ﻭﻫﻮ ﻳﻈﻨﻬﺎ ﺍﻣﺮﺃﺗﻪ ،ﻓﻠﻮ ﻛﺎﻥ ﺣﺮﺍﻣﺎﹰ ،ﻟﺒﻴﻨﻬﺎ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ. ﻗﺎﻟﻮﺍ :ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ،ﺃﻥ ﻼ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ ،ﻓﺘﺰﻭﺟﺖ ،ﻓﻄﻠﻘﺖ ،ﻓﺴﺌﻞ ﺭﺳﻮﻝ ج ،ﺃﲢﻞ ﻟﻸﻭﻝ؟ ﻗﺎﻝ$ :ﻻ ﺭﺟ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٢١/٩
١٦٩ ﺣﱴ ﻳﺬﻭﻕ ﻋﺴﻴﻠﺘﻬﺎ ﻛﻤﺎ ﺫﺍﻕ ﺍﻷﻭﻝ ،(١)#ﻓﻠﻢ ﻳﻨﻜﺮ ج ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﲨﻊ ﺍﻟﺜﻼﺙ ،ﻭﻋﻠﻰ ﻭﻗﻮﻋﻬﺎ ،ﺇﺫ ﻟﻮ ﱂ ﺗﻘﻊ ،ﱂ ﻳﻮﻗﻒ ﺭﺟﻮﻋﻬﺎ ﺇﱃ ﺍﻷﻭﻝ ﻋﻠﻰ ﺫﻭﻕ ﺍﻟﺜﺎﱐ ﻋﺴﻴﻠﺘﻬﺎ. ﻗﺎﻟﻮﺍ :ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺃﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺃﺧﱪﺗﻪ ﺃﻥ ﺯﻭﺟﻬﺎ ﺃﺑﺎ ﺣﻔﺺ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﳌﺨﺰﻭﻣﻲ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎﹰ ،ﰒ ﺍﻧﻄﻠﻖ ﺇﱃ ﺍﻟﻴﻤﻦ، ﻓﺎﻧﻄﻠﻖ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﻧﻔﺮ ،ﻓﺄﺗﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺑﻴﺖ ﻣﻴﻤﻮﻧﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ،ﻓﻘﺎﻟﻮﺍ: ﺇﻥ ﺃﺑﺎ ﺣﻔﺺ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ ،ﻓﻬﻞ ﳍﺎ ﻣﻦ ﻧﻔﻘﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﻟﻴﺲ ﳍﺎ ﻧﻔﻘﺔ ﻭﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ.(٢)# ﻭﰲ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ #ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ :ﻗﺎﻟﺖ ﻓﺎﻃﻤﺔ ،ﻓﺄﺗﻴﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ: $ﻛﻢ ﻃﻠﹼﻘﻚ#؟ ﻗﻠﺖ :ﺛﻼﺛﺎﹰ ،ﻓﻘﺎﻝ$ :ﺻﺪﻭﻕ ﻟﻴﺲ ﻟﻚ ﻧﻔﻘﺔ.# ﻭﰲ ﻟﻔﻆ ﻟﻪ :ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﺯﻭﺟﻲ ﻃﻠﻘﲏ ﺛﻼﺛﺎﹰ ،ﻭﺇﱐ ﺃﺧﺎﻑ ﺃﻥ ﻳﻘﺘﺤﻢ ﻋﻠﻲ).(٣ ﻭﰲ ﻟﻔﻆ ﻟﻪ :ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻟﻨﱯ ج ﰲ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ$ :ﻟﻴﺲ ﳍﺎ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ.(٤)# ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ $ﻣﺼﻨﻔﻪ #ﻋﻦ ﳛﲕ ﺑﻦ ﺍﻟﻌﻼﺀ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻮﺻﺎﰲ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ) ،(٥ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻗﺎﻝ :ﻃﻠﻖ ﺟﺪﻱ ﺍﻣﺮﺃﺓ ﻟﻪ ﺃﻟﻒ ﺗﻄﻠﻴﻘﺔ ،ﻓﺎﻧﻄﻠﻖ ﺃﰊ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻓﺬﻛﺮ ﻟﻪ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج$ :ﻣﺎ ﺍﺗﻘﻰ ﺍﻟﻠﱠﻪ ﺟﺪﻙ ،ﺃﻣﺎ ﺛﻼﺙ ﻓﻠﻪ ،ﻭﺃﻣﺎ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺳﺒﻌﺔ ﻭﺗﺴﻌﻮﻥ ﻓﻌﺪﻭﺍﻥ ﻭﻇﻠﻢ ،ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻋﺬﺑﻪ ،ﻭﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ.(٦)# ﻭﺭﻭﺍﻩ ﺑﻌﻀﻬﻢ ﻋﻦ ﺻﺪﻗﺔ ﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٢١/٩ﻭﺍﻟﻨﺴﺎﺋﻲ ) (١٤٨/٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٣٠٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )(٣٨) (١٤٨٠ﻭ ).(٤٨ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٨٢ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٨٠ ) (٥ﻛﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﰲ ﺍﳌﺼﻨﻒ ) (٦ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٣٣٩ﻭﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ .٤٣٣
١٧٠ ﺍﻟﺼﺎﻣﺖ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻗﺎﻝ ﻃﻠﻖ ﺑﻌﺾ ﺁﺑﺎﺋﻲ ﺍﻣﺮﺃﺗﻪ ،ﻓﺎﻧﻄﻠﻖ ﺑﻨﻮﻩ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﺃﺑﺎﻧﺎ ﻃﻠﻖ ﺃﻣﻨﺎ ﺇﻟﻔﺎﹰ ،ﻓﻬﻞ ﻟﻪ ﻣﻦ ﳐﺮﺝ؟ ﻓﻘﺎﻝ$ :ﺇﻥ ﺃﺑﺎﻛﻢ ﱂ ﻳﺘﻖ ﺍﻟﻠﱠﻪ ،ﻓﻴﺠﻌﻞ ﻟﻪ ﳐﺮﺟﺎﹰ ،ﺑﺎﻧﺖ ﻣﻨﻪ ﺑﺜﻼﺙ ﻋﻠﻰ ﻏﲑ ﺍﻟﺴﻨﺔ ،ﻭﺗﺴﻌﻤﺎﺋﺔ ﻭﺳﺒﻌﺔ ﻭﺗﺴﻌﻮﻥ ﺇﰒ ﰲ ﻋﻨﻘﺔ.# ﻗﺎﻟﻮﺍ :ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺷﺎﺫﺍﻥ ،ﻋﻦ ﻣﻌﻠﻲ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺷﻌﻴﺐ ﺍﺑﻦ ﺯﺭﻳﻖ ،ﺃﻥ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ ﺣﺪﺛﻬﻢ ﻋﻦ ﺍﳊﺴﻦ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺣﺎﺋﺾ ،ﰒ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺒﻌﻬﺎ ﺑﻄﻠﻘﺘﲔ ﺃﺧﺮﻳﲔ ﻋﻨﺪ ﺍﻟﻘﺮﺀﻳﻦ ﺍﻟﺒﺎﻗﻴﲔ ،ﻓﺒﻠﻎ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ$ :ﻳﺎ ﺍﺑﻦ ﻋﻤﺮ ،ﻣﺎ ﻫﻜﺬﺍ ﺃﻣﺮﻙ ﺍﻟﻠﱠﻪ ،ﺃﺧﻄﺄﺕ ﺍﻟﺴﻨﺔ...# ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻟﻮ ﻛﻨﺖ ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﺎﹰ ،ﺃﻛﺎﻥ ﱄ ﺃﻥ ﺃﲨﻌﻬﺎ؟ ﻗﺎﻝ$ :ﻻ ،ﻛﺎﻧﺖ ﺗﺒﲔ ﻭﺗﻜﻮﻥ ﻣﻌﺼﻴﺔ.(١)# ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻋﻦ ﻧﺎﻓﻊ ﺑﻦ ﻋﺠﲑ ﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ﺑﻦ ﺭﻛﺎﻧﺔ، ﺃﻥ ﺭﻛﺎﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺳﻬﻴﻤﺔ ﺍﻟﺒﺘﺔ ،ﻓﺄﺧﱪ ﺍﻟﻨﱯ ج ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﻭﺍﷲ ﻣﺎ ﺃﺭﺩﺕ ﺇﻻ ﻭﺍﺣﺪﺓ#؟ ﻓﻘﺎﻝ ﺭﻛﺎﻧﺔ :ﻭﺍﷲ ﻣﺎ ﺃﺭﺩﺕ ﺇﻻ ﻭﺍﺣﺪﺓ ،ﻓﺮﺩﻫﺎ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻄﻠﻘﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺯﻣﻦ ﻋﻤﺮ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﰲ ﺯﻣﻦ ﻋﺜﻤﺎﻥ).(٢ ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ :ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺭﻛﺎﻧﺔ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ، ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺃﻟﺒﺘﻪ ،ﻓﺄﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ$ :ﻣﺎ ﺃﺭﺩﺕ ﺎ#؟ ﻗﺎﻝ :ﻭﺍﺣﺪﺓ ،ﻗﺎﻝ: $ﺍﻟﻠﱠﻪ ،#ﻗﺎﻝ :ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ$ :ﻫﻮ ﻋﻠﻰ ﻣﺎ ﺃﺭﺩﺕ .(٣)#ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﺳﺄﻟﺖ ﳏﻤﺪﹰﺍ -ﻳﻌﲏ ﺍﻟﺒﺨﺎﺭﻱ -ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؟ ﻓﻘﺎﻝ :ﻓﻴﻪ ﺍﺿﻄﺮﺍﺏ. ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳﺚ ،ﺃﻧﻪ ج ﺃﺣﻠﻔﻪ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﺒﺘﺔ ﻭﺍﺣﺪﺓ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺎ ﺃﻛﺜﺮ ،ﻟﻮﻗﻊ ﻣﺎ ﺃﺭﺍﺩﻩ ،ﻭﻟﻮ ﱂ ﻳﻔﺘﺮﻕ ﺍﳊﺎﻝ ﱂ ﳛﻠﱢﻔﻪ. ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﺃﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﺑﻌﺾ ﺑﲏ ﺃﰊ ﺭﺍﻓﻊ ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻃﻠﻘﻬﺎ ﺛﻼﺛﹰﺎ .ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻷﻢ ﻭﻟﺪ ﺍﻟﺮﺟﻞ ،ﻭﺃﻫﻠﻪ ﺃﻋﻠﻢ ﺑﻪ ﺃﻥ ﺭﻛﺎﻧﺔ ﺇﳕﺎ ) (١ﺫﻛﺮﻩ ﰲ ﺍﶈﻠﻰ ).(١٦٩/١٠ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢٠٦ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(١١٧٧
١٧١ ﻃﻠﻘﻬﺎ ﺍﻟﺒﺘﺔ. ﻗﺎﻟﻮﺍ :ﻭﺍﺑﻦ ﺟﺮﻳﺞ ﺇﳕﺎ ﺭﻭﺍﻩ ﻋﻦ ﺑﻌﺾ ﺑﲏ ﺃﰊ ﺭﺍﻓﻊ .ﻓﺈﻥ ﻛﺎﻥ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻓﻬﻮ ﺛﻘﺔ ﻣﻌﺮﻭﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑﻩ ﻣﻦ ﺇﺧﻮﺗﻪ ،ﻓﻤﺠﻬﻮﻝ ﺍﻟﻌﺪﺍﻟﺔ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻃﺮﻳﻖ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻓﻔﻴﻬﺎ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻣﻌﺮﻭﻑ ،ﻭﻗﺪ ﺣﻜﻰ ﺍﳋﻄﺎﰊ ،ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺎﻥ ﻳﻀﻌﻒ ﻃﺮﻕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻛﻠﻬﺎ. ﻗﺎﻟﻮﺍ :ﻭﺃﺻﺢ ﻣﺎ ﻣﻌﻜﻢ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺼﻬﺒﺎﺀ ﻋﻦ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ :ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺣﺪ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ،ﻓﺄﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻭﺗﺮﻛﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺃﻇﻨﻪ ﺗﺮﻛﻪ ﳌﺨﺎﻟﻔﺘﻪ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﰒ ﺳﺎﻕ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﺑﻮﻗﻮﻉ ﺍﻟﺜﻼﺙ ،ﰒ ﻗﺎﻝ :ﻓﻬﺬﻩ ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ،ﻭﳎﺎﻫﺪ ﻭﻋﻜﺮﻣﺔ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻭﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﳏﻤﺪ ﺑﻦ ﺇﻳﺎﺱ ﺑﻦ ﺍﻟﺒﻜﲑ ،ﻗﺎﻝ :ﻭﺭﻭﻳﻨﺎﻩ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﻋﻴﺎﺵ ﺍﻷﻧﺼﺎﺭﻱ ،ﻛﻠﻬﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻧﻪ ﺃﺟﺎﺯ ﺍﻟﺜﻼﺙ ﻭﺃﻣﻀﺎﻫﻦ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻓﻐﲑ ﺟﺎﺋﺰ ﺃﻥ ﻳﻈﻦ ﺑﺎﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﳛﻔﻆ ﻋﻦ ﺍﻟﻨﱯ ج ﺷﻴﺌﹰﺎ ﰒ ﻳﻔﱵ ﲞﻼﻓﻪ. ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﲎ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﻥ ﺍﻟﺜﻼﺙ ﻛﺎﻧﺖ ﲢﺴﺐ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ج ﻭﺍﺣﺪﺓ ،ﻳﻌﲏ ﺃﻧﻪ ﺑﺄﻣﺮ ﺍﻟﻨﱯ ج ،ﻓﺎﻟﺬﻱ ﻳﺸﺒﻪ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﺷﻴﺌﹰﺎ ﻓﻨﺴﺦ .ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ :ﻭﺭﻭﺍﻳﺔ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻴﻬﺎ ﺗﺄﻛﻴﺪ ﻟﺼﺤﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ -ﻳﺮﻳﺪ ﺍﻟﺒﻴﻬﻘﻲ ،-ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻣﻦ ﺣﺪﻳﺚ ﻼﹶﺛ ﹶﺔ ﻗﹸﺮ ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ[٢٢٨ : ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﺕ ﻳﺘ ﺮﺑ ﻋﻜﺮﻣﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﹾﻟ ﻤ ﹶﻄﹼﻠﻘﹶﺎ ﺍﻵﻳﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﺫﺍ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﺮﺟﻌﺘﻬﺎ ،ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎﹰ ،ﻓﻨﺴﺦ ﻼﻕ ﻣ ﺮﺗﺎﻥ﴾)] (١ﺍﻟﺒﻘﺮﺓ.[٢٢٩ : ﺫﻟﻚ ،ﻓﻘﺎﻝ﴿ :ﺍﻟ ﹶﻄ ﹶ ﻗﺎﻟﻮﺍ :ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺍﻟﺜﻼﺙ ﻛﺎﻧﺖ ﲡﻌﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ،ﲟﻌﲎ ﺃﻥ ﺍﻟﺰﻭﺝ ﻛﺎﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻌﺪﻫﺎ ،ﻛﻤﺎ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪﺓ ،ﰒ ﻧﺴﺦ ﺫﻟﻚ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﺞ) :(٢ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﳕﺎ ﺟﺎﺀ ﰲ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ ﺍﻟﻄﻼﻕ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢١٩٥ ) (٢ﰲ ﺍﻷﺻﻞ ﺍﺑﻦ ﺟﺮﻳﺞ ﻭﻫﻮ ﲢﺮﻳﻒ.
١٧٢ ﺍﻟﺜﻼﺙ ،ﻭﻫﻮ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﻷﻟﻔﺎﻅ ،ﻛﺄﻥ ﻳﻘﻮﻝ :ﺃﻧﺖ ﻃﺎﻟﻖ ،ﺃﻧﺖ ﻃﺎﻟﻖ ،ﺃﻧﺖ ﻃﺎﻟﻖ، ﻭﻛﺎﻥ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ﻭﺳﻼﻣﺘﻬﻢ ﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﺍﳋِﺐ ﻭﺍﳋﺪﺍﻉ ،ﻓﻜﺎﻧﻮﺍ ﻳﺼﺪﻗﻮﻥ ﺃﻢ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﻟﺘﺄﻛﻴﺪ .ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺍﻟﺜﻼﺙﹶ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺯﻣﺎﻧﻪ ﺃﻣﻮﺭﹰﺍ ﻇﻬﺮﺕ ،ﻭﺃﺣﻮﺍ ﹰﻻ ﺗﻐﻴﺮﺕ ،ﻣﻨﻊ ﻣﻦ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﻟﺘﻜﺮﺍﺭ ،ﻭﺃﻟﺰﻣﻬﻢ ﺍﻟﺜﻼﺙ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻬﻢ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺙ ﲨﻠﺔ ،ﻭﺗﺘﺎﻳﻌﻮﺍ ﻕ ﺍﻟﺜﻼ ﹶ ﻉ ﺍﻟﻮﺍﺣﺪﺓ ،ﰒ ﻳﺪﻋﻬﺎ ﺣﱴ ﺗﻨﻘﻀ ﻰ ﻋﺪﺗﻬﺎ ،ﰒ ﺍﻋﺘﺎﺩﻭﺍ ﺍﻟﻄﻼ ﺇﻳﻘﺎ ﻕ ﺍﻟﺬﻯ ﻳﻮﻗﻌﻪ ﺍﳌﻄﻠﻖ ﺍﻵﻥ ﺛﻼﺛﹰﺎ ﻳﻮﻗِﻌ ﻪ ﻋﻠﻰ ﻓﻴﻪ ،ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻫﺬﺍ :ﻛﺎﻥ ﺍﻟﻄﻼ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﰉ ﺑﻜﺮ ﻭﺍﺣﺪﺓ ،ﻓﻬﻮ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ،ﻻ ﻋﻦ ﺍﳌﺸﺮﻭﻉ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎ ﹸﻥ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﳚﻌﻞ ﺙ ﻭﺍﺣﺪﺓ ،ﻭﻻ ﺃﻧﻪ ﺃﹸﻋﻠﻢ ﺑﺬﻟﻚ ﻓﺄﹶﻗ ﺮ ﻋﻠﻴﻪ ،ﻭﻻ ﺣﺠﺔ ﺇﻻ ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺃﻭ ﻓﻌﻠﻪ ،ﺃﻭ ﻋﻠﻢ ﺍﻟﺜﻼ ﹶ ﺑﻪ ﻓﺄﻗ ﺮ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻌﻠﻢ ﺻﺤ ﹸﺔ ﻭﺍﺣﺪ ﹰﺓ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﺼﻬﺒﺎﺀ. ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج، ﻗﺎﻟﹸﻮﺍ :ﻭﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﻋﻠﻴﻨﺎ ﺍﻷﺣﺎﺩﻳﺚﹸ ،ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺎ ﻋﻠﻴﻪ ﺃﺻﺤﺎ ﺖ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻯ ﻻ ﻳﹾﺜﺒﺖ ﻋﻨﻪ ﻏﲑﻩ ﻣﺎ ﻓﺈﻧﻬﻢ ﺃﻋﻠ ﻢ ﺑﺴﻨﺘﻪ ،ﻓﻨﻈﺮﻧﺎ ﻓﺈﺫﺍ ﺍﻟﺜﺎﺑ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺳﻠﻤﺔ ﺍﺑﻦ ﻛﹸﻬﻴﻞ ،ﺣﺪﺛﻨﺎ ﺯﻳ ﺪ ﺑﻦ ﻭﻫﺐ ،ﺃﻧﻪ ﺖ ﺍﻣﺮﺃﺗﻚ؟ ﻓﻘﺎﻝ: ﺭِﻓ ﻊ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺟﻞ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺃﻟﻔﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ :ﺃﻃﻠﻘ )(١ ﺇﳕﺎ ﻛﻨ ﺖ ﺃﻟﻌﺐ ،ﻓﻌﺎﳉﻪ ﻋ ﻤﺮ ﺑﺎﻟ ﺪ ﺭﺓِ ،ﻭﻗﺎﻝ :ﺇﳕﺎ ﻳﻜﻔﻴﻚ ﻣﻦ ﺫﻟﻚ ﺛﻼﺙ . ﻭﺭﻭﻯ ﻭﻛﻴﻊ ،ﻋﻦ ﺍﻷﻋﻤﺶِ ،ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ ﺃﰉ ﺛﺎﺑﺖ ،ﻗﺎﻝ :ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻋﻠﻰ ﺴ ﻢ ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻟﻔﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻰ :ﺑﺎﻧﺖ ﻣﻨﻚ ﺑﺜﻼﺙ ،ﻭﺍﻗ ِ ﺍﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﻘﺎﻝ :ﺇﱏ ﻃﻠﻘ ﺳﺎِﺋﺮﻫﻦ ﺑ ﲔ ﻧﺴﺎﺋﻚ).(٢ ﻭﺭﻭﻯ ﻭﻛﻴﻊ ﺃﻳﻀﺎﹰ ،ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑﺮﻗﺎﻥ ،ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰉ ﳛﲕ ،ﻗﺎﻝ :ﺟﺎﺀ ﺭﺟ ﹲﻞ ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻟﻔﺎﹰ ،ﻓﻘﺎﻝ ﺑﺎﻧ ﺇﱃ ﻋﺜﻤﺎﻥ ﺑ ِﻦ ﻋﻔﺎﻥ ،ﻓﻘﺎﻝ :ﻃﻠﻘ ﺖ ﻣﻨﻚ ﺑﺜﻼﺙ).(٣ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٣٤٠ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٣٣٤/٧ ) (٢ﺫﻛﺮﻩ ﰲ ﺍﶈﻠﻰ ) (١٧٢/١٠ﻭﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ. ) (٣ﺍﶈﻠﻰ ).(١٧٢/١٠
١٧٣ ﻭﺭﻭﻯ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ،ﻋﻦ ﺳﻌﻴﺪ ﺑ ِﻦ ﺟﺒﲑ، ﺙ ﺗﺤ ﺮﻣﻬﺎ ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻟﻔﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺛﻼ ﹲ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺟ ﹲﻞ ﻻﺑ ِﻦ ﻋﺒﺎﺱ :ﻃﻠﻘ )(١ ﻋﻠﻴﻚ ،ﻭﺑﻘﻴﺘﻬﺎ ﻋﻠﻴﻚِ ،ﻭﺯﺭ ،ﺍﲣﺬﺕ ﺁﻳﺎﺕ ﺍﻟﻠﱠﻪ ﻫﺰﻭﹰﺍ . ﻭﺭﻭﻯ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﺎﹰ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻋﻦ ﻋﻠﻘﻤﺔ ،ﻗﺎﻝ: ﺖ ﺍﻣﺮﺃﺗﻰ ﺗﺴﻌﹰﺎ ﻭﺗﺴﻌﲔ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﺑ ﻦ ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﻘﺎﻝ :ﺇﱏ ﻃﻠﻘ ﻣﺴﻌﻮﺩ :ﺛﻼﺙ ﺗﺒﻴﻨﻬﺎ ﻣﻨﻚ ،ﻭﺳﺎﺋﹸﺮﻫﻦ ﻋﺪﻭﺍﻥ).(٢ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ ،#ﻋﻦ ﳏﻤﺪ ﺍﺑﻦ ﺇﻳﺎﺱ ،ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﺑﺎ ﻫﺮﻳﺮﺓ ،ﻭﻋﺒﺪ ﺤﻞﱡ ﻟﻪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺳِﺌﻠﹸﻮﺍ ﻋﻦ ﺍﻟﺒِﻜﺮ ﻳﻄﱢﻠﻘﹸﻬﺎ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺎﹰ ،ﹶﻓ ﹸﻜﻠﱡﻬﻢ ﻗﺎﻝ :ﻻ ﺗ ِ ﺣﱴ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ).(٣ ﺙ ﲨﻠﺔﹰ ،ﻭﻟﻮ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﻤﺎ ﺗﺴﻤﻌﻮﻥ ﻗﺪ ﺃﻭﻗﻌﻮﺍ ﺍﻟﺜﻼ ﹶ ﻗﺎﻟﻮﺍ :ﻓﻬﺆﻻﺀ ﺃﺻﺤﺎ ﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﺇﻻ ﻋﻤﺮ ﺍﶈﺪﺙ ﺍﳌﹸ ﹾﻠ ﻬﻢ ﻭﺣﺪﻩ ،ﻟﻜﻔﻰ ،ﻓﺈﻧﻪ ﻻ ﻳﻈﻦ ﺑﻪ ﺗﻐﻴ ﲑ ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﻨﱮ ﺤ ﺮ ﻡ ج ﻣِﻦ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ ،ﻓﻴﺠﻌﻠﻪ ﳏﺮﻣﺎﹰ ،ﻭﺫﻟﻚ ﻳﺘﻀﻤﻦ ﲢﺮ ﱘ ﻓﺮﺝ ﺍﳌﺮﺃﻩ ﻋﻠﻰ ﻣﻦ ﺗ ﺤﻞﱡ ﻟﻪ ،ﻭﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﻋﻤﺮ ،ﳌﺎ ﺃﻗﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ ،ﻓﻀ ﹰ ﻼ ﻋﻦ ﺃﻥ ﻋﻠﻴﻪ ،ﻭﺇﺑﺎﺣﺘﻪ ﳌﻦ ﻻ ﺗ ِ ﺙ ﻭﺍﺣﺪ ﹲﺓ ﱂ ﻳﻮﺍﻓﻘﻮﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻨ ﺪ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺣﺠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺍﻟﺜﻼ ﹶ ﻳﺨﺎِﻟﻔﹾﻬﺎ .ﻭﻳﻔﱴ ﺑﻐﲑﻫﺎ ﻣﻮﺍﻓﻘ ﹰﺔ ﻟﻌﻤﺮ ،ﻭﻗﺪ ﻋﻠﻢ ﳐﺎﻟﻔﺘﻪ ﻟﻪ ﰲ ﺍﻟ ﻌﻮﻝ ،ﻭﺣﺠﺐ ﺍﻷﻡ ﺑﺎﻻﺛﻨﲔ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ،ﻭﻏﲑ ﺫﻟﻚ. ﻗﺎﻟﻮﺍ :ﻭﳓ ﻦ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺒﻊ ﻷﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓ ﻬ ﻢ ﺃﻋﻠ ﻢ ﺑﺴﻨﺘﻪ ﺙ ﻭﺍﺣﺪﺓ ﻭﺗﻮﻓﱢﻰ ﻭﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﱂ ﻭﺷﺮﻋﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺘﻘﺮﹰﺍ ﻣِﻦ ﺷﺮﻳﻌﺘﻪ ﺃﻥ ﺍﻟﺜﻼ ﹶ ﺤ ﺮﻣﻮﺍ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ،ﻭﻳﻮﻓﱠﻖ ﻟﻪ ﻣ ﻦ ﺑﻌﺪﻫﻢ، ﻒ ﻋﻠﻴﻬﻢ ،ﻭﻳﻌﻠﻤﻪ ﻣ ﻦ ﺑﻌﺪﻫﻢ ،ﻭﱂ ﻳ ﺨ ﻳ ﻭﻳﺮﻭﻯ ﺣ ﱪ ﺍﻷﻣﺔ ﻭﻓﻘﻴﻬﻬﺎ ﺧ ﱪ ﻛﻮ ِﻥ ﺍﻟﺜﻼﺙ ﻭﺍﺣﺪﺓ ﻭﻳﺨﺎﻟﻔﻪ. ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺜﻼﺙ :ﺍﻟﺘﺤﺎﻛﹸﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻏﲑﻫﺎ ﺇﱃ ﻣﻦ ﺃﻗﺴﻢ ﺍﻟﻠﱠﻪ ﺠ ﺮ ﺑﻴﻨﻨﺎ ،ﰒ ﻧﺮﺿﻰ ﺤ ﱢﻜﻤﻪ ﻓﻴﻤﺎ ﺷ ﺴﻢٍ ،ﻭﺃﺑﺮﻩ ،ﺃﻧﺎ ﻻ ﻧ ﺆ ِﻣﻦ ﺣﱴ ﻧ ﻕ ﹶﻗ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺻﺪ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٣٥٣ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٣٤٣ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢١٩٨ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
١٧٤ ﲝﻜﻤِﻪ ،ﻭﻻ ﻳﻠﺤﻘﹸﻨﺎ ﻓﻴﻪ ﺣﺮﺝ ،ﻭﻧﺴﻠﱢﻢ ﻟﻪ ﺗﺴﻠﻴﻤﹰﺎ ﻻ ﺇﱃ ﻏﲑﻩ ﻛﺎﺋﻨﹰﺎ ﻣ ﻦ ﻛﺎﻥ ،ﺍﻟﻠﻬﻢ ﺇﻻ ﻚ ﻓﻴﻪ ﻋﻠﻰ ﺣﻜﻢ ،ﻓﻬﻮ ﺍﳊ ﻖ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﺧﻼﻓﹸﻪ، ﺃﻥ ﺗﺠ ِﻤ ﻊ ﺃﻣﺘﻪ ﺇﲨﺎﻋﹰﺎ ﻣﺘﻴﻘﻨﹰﺎ ﻻ ﻧﺸ ﻭﻳﺄﰉ ﺍﻟﻠﱠﻪ ﺃﻥ ﲡﺘﻤﻊ ﺍﻷﻣﺔ ﻋﻠﻰ ﺧﻼﻑ ﺳﻨﺔ ﺛﺎﺑﺘﺔ ﻋﻨﻪ ﺃﺑﺪﺍﹰ ،ﻭﳓﻦ ﻗﺪ ﺃﻭﺟﺪﻧﺎﻛﹸﻢ ﻣﻦ ﺖ ﺍﳌﺴﺄﻟﺔ ﺑﻪ ،ﺑﻞ ﻭﺑﺪﻭﻧﻪ ،ﻭﳓﻦ ﻧﻨﺎﻇﺮﻛﻢ ﻓﻴﻤﺎ ﻃﻌﻨﺘﻢ ﺑﻪ ﰲ ﺗﻠﻚ ﺍﻷﺩﻟﺔ، ﺍﻷﺩﻟﺔ ﻣﺎ ﺗﺜﺒ ﺼﹰﺎ ﻋﻦ ﺍﻟﻠﱠﻪ ،ﺃﻭ ﻧﺼﹰﺎ ﺛﺎﺑﺘﹰﺎ ﻋﻦ ﻭﻓﻴﻤﺎ ﻋﺎﺭﺿﺘﻤﻮﻧﺎ ﺑﻪ ﻋﻠﻰ ﺃﻧﺎ ﻻ ﳓﻜﱢﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﺇﻻ ﻧ ﻚ ﻓﻴﻪ ،ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﻓﻌﺮﺿﺔ ﻟﻠﱰﺍﻉ ،ﻭﻏﺎﻳﺘﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج،ﺃﻭ ﺇﲨﺎﻋﹰﺎ ﻣﺘﻴﻘﱠﻨﹰﺎ ﻻ ﺷ ﻳﻜﻮﻥ ﺳﺎﺋ ﹶﻎ ﺍﻻﺗﺒﺎﻉ ﻻ ﻻﺯﻣﻪ ،ﻓﻠﺘﻜﻦ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺳﻠﻔﹰﺎ ﻟﻨﺎ ﻋﻨﺪﻛﻢ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ: ﴿ﻓﺈ ﹾﻥ ﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﰲ ﺷﻰ ٍﺀ ﹶﻓ ﺮﺩﻭ ﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺍﻟ ﺮﺳﻮ ِﻝ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٥٩ :ﻓﻘﺪ ﺗﻨﺎﺯﻋﻨﺎ ﳓﻦ ﻭﺃﻧﺘﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻓﻼ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺭﺩﻫﺎ ﺇﱃ ﻏﲑ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻟﺒﺘﺔ ،ﻭﺳﻴﺄﺗﻰ ﺃﻧﻨﺎ ﺃﺣ ﻖ ﺑﺎﻟﺼﺤﺎﺑﺔ ،ﻭﺃﺳﻌ ﺪ ﻢ ﻓﻴﻬﺎ ،ﻓﻨﻘﻮﻝ: ﺐ ﺃﺎ ﻣﺴﺄﻟﺔ ﻧﺰﺍﻉ ،ﻭﻟﻜﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﺃﻣﺎ ﻣﻨﻌﻜﻢ ﻟﺘﺤﺮ ِﱘ ﲨ ِﻊ ﺍﻟﺜﻼﺙ ،ﻓﻼ ﺭﻳ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﺣﺠ ﹲﺔ ﻋﻠﻴﻜﻢ. ﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳉﻤﻊ ،ﻓﺪﻋﻮﻯ ﻏ ﲑ ﻣﻘﺒﻮﻟﺔ ،ﺑﻞ ﺑﺎﻃﻠﺔ، ﻕ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻔﻆ ﺍﻟﻄﻼﻕ ،ﻭﺫﻟﻚ ﻻ ﻳﻌ ﻢ ﺟﺎﺋﺰﻩ ﻭﳏﺮﻣﻪ ،ﻛﻤﺎ ﻻ ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﲤﺴﻜﺘﻢ ﺑﻪ ﺇﻃﻼ ﻕ ﺍﳌﻮﻃﻮﺀﺓ ﰲ ﻃﻬﺮﻫﺎ ،ﻭﻣﺎ ﻣﹶﺜﹸﻠﻜﹸﻢ ﰲ ﺫﻟﻚ ﺇﻻ ﹶﻛ ﻤﹶﺜ ِﻞ ﻕ ﺍﳊﺎﺋﺾ ،ﻭﻃﻼ ﻳﺪﺧﻞ ﲢﺘﻪ ﻃﻼ ﻣ ﻦ ﻋﺎﺭﺽ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤ ﹶﺔ ﰲ ﲢﺮﱘ ﺍﻟﻄﻼﻕ ﺍﶈﺮﻡ ﺬﻩ ﺍﻹﻃﻼﻗﺎﺕ ﺳﻮﺍﺀ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺪ ﱠﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﻛﻞ ﻃﻼﻕ ﺣﱴ ﺗﺤﻤﻠﻮﻩ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ ،ﻭﺇﳕﺎ ﺩ ﱠﻝ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ ،ﻭﺍﳌﹸﺒﻴ ﻦ ﻋﻦ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟ ﱠﻞ ﺑﻴ ﻦ ﺣﻼﻟﹶﻪ ﻭ ﺣ ﺮﺍﻣﻪ ،ﻭﻻ ﺭﻳﺐ ﺃﻧﺎ ﺃﺳﻌ ﺪ ﺑﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺑﻴﻨﺎ ﰲ ﺻﺪﺭ ﺍﻻﺳﺘﺪﻻﻝ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﺸﺮﻉ ﻗﻂ ﻃﻼﻗﹰﺎ ﺑﺎﺋﻨﹰﺎ ﺑﻐ ِﲑ ﻋﻮﺽ ﺏ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ،ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﲤﺴﻜﺘﻢ ﳌﺪﺧﻮﻝ ﺎ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺁﺧ ﺮ ﺍﻟﻌﺪﺩ ،ﻭﻫﺬﺍ ﻛﺘﺎ ﺑﻪ ﺃﻟﻔﺎﻅ ﻣﻄﻠﻘﺔ ﻗﻴﺪﺗﻬﺎ ﺍﻟﺴﻨﺔ ،ﻭﺑﻴﻨﺖ ﺷﺮﻭﻃﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ. ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﺑﺄﻥ ﺍﳌﻼ ِﻋ ﻦ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﲝﻀﺮﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻤﺎ ﺃﺻﺤﻪ ﻣِﻦ ﺣﺪﻳﺚ ،ﻭﻣﺎ ﺃﺑﻌ ﺪ ﻩ ﻣِﻦ ﺍﺳﺘﺪﻻﻟﻜﻢ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﰲ ﺐ ﻧﻜﺎﺡ ﻳﻘﺼﺪ ﺑﻘﺎﺅﻩ ﻭﺩﻭﺍﻣﻪ ،ﰒ ﺍﳌﺴﺘﺪﻝ ﺬﺍ ﺇﻥ ﻛﺎﻥ ﳑﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻔﺮﻗﺔ ﻭﻗﻌﺖ ﻋﻘﻴ ﺐ ﻟﻌﺎﻤﺎ ﻭﺇﻥ ﱂ ﻳﻔﺮﻕ ﺍﳊﺎﻛﻢ ،ﻛﻤﺎ ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻛﻤﺎ ﻳﻘﻮﻟﹸﻪ ﺍﻟﺸﺎﻓﻌﻰ ،ﺃﻭ ﻋﻘﻴ ﻳﻘﻮﻟﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ،ﻓﺎﻻﺳﺘﺪﻻ ﹸﻝ ﺑﻪ ﺑﺎﻃﻞ ،ﻷﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﺣﻴﻨﺌﺬ
١٧٥ ﻟﻐﻮ ﱂ ﻳﻔﺪ ﺷﻴﺌﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﳑﻦ ﻳﻮﻗﻒ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺗﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ،ﱂ ﻳﺼﺢ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺐ ﺍﻹﺯﺍﻟﺔ ،ﻭﻣﺆﺑ ﺪ ﺃﻳﻀﹰﺎ ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻜﺎﺡ ﱂ ﻳﺒﻖ ﺳﺒﻴ ﹲﻞ ﺇﱃ ﺑﻘﺎﺋﻪ ﻭﺩﻭﺍﻣﻪ ،ﺑﻞ ﻫﻮ ﻭﺍﺟ ﻕ ﺍﻟﺜﻼﺙ ﻣﺆﻛﱢﺪ ﳌﻘﺼﻮﺩ ﺍﻟﻠﻌﺎﻥ ،ﻭﻣﻘﺮﺭ ﻟﻪ ،ﻓﺈﻥ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺘﺤﺮﱘ ،ﻓﺎﻟﻄﻼ ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﻭﻓﺮﻗﺔ ﺍﻟﻠﻌﺎﻥ ﲢﺮﻣﻬﺎ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺑﺪ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻮﺫ ﺍﻟﻄﻼﻕ ﺏ ﺍﻟﺒﻘﺎﺀ ﰲ ﻧﻜﺎﺡ ﻗﺪ ﺻﺎﺭ ﻣﺴﺘﺤ ﻖ ﺍﻟﺘﺤﺮﱘ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ﻧﻔﻮﺫﹸﻩ ﰲ ﻧﻜﺎﺡ ﻗﺎﺋﻢ ﻣﻄﻠﻮ ِ ﻭﺍﻟﺪﻭﺍﻡ ،ﻭﳍﺬﺍ ﻟﻮ ﻃﻠﻘﻬﺎ ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﺃﻭ ﻧﻔﺴﺎﺀ ،ﺃﻭ ﰲ ﻃﹸﻬﺮ ﺟﺎﻣﻌﻬﺎ ﻓﻴﻪ، ﱂ ﻳﻜﻦ ﻋﺎﺻﻴﺎﹰ ،ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻜﺎﺡ ﻣﻄﻠﻮﺏ ﺍﻹﺯﺍﻟﺔ ﻣﺆﺑﺪ ﺍﻟﺘﺤﺮﱘ ،ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻧﻜﻢ ﻣﺘﻤﺴﻜﻮﻥ ﺑﺘﻘﺮﻳ ِﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺍﳌﺬﻛﻮﺭ ،ﻭﻻ ﺗﺘﻤﺴﻜﻮﻥ ﺑﺈﻧﻜﺎﺭﻩ ﲔ ﺙ ﻣِﻦ ﻏﲑ ﺍﳌﻼﻋﻦ ،ﻭﺗﺴﻤﻴﺘﻪ ﻟﻌﺒﹰﺎ ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﻜﻢ ﺑ ﻭﻏﻀﺒﻪ ﻟﻠﻄﻼﻕ ﺍﻟﺜﻼ ِ ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ ﻭﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ؟ ﻭﳓﻦ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻗﺎﺋﻠﻮﻥ ﺑﺎﻷﻣﺮﻳﻦ ،ﻣ ِﻘﺮﻭﻥ ﳌﺎ ﺃﻗﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻣﻨﻜﺮﻭﻥ ﳌﺎ ﺃﻧﻜﺮﻩ. ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺟ ﹰ ﻼ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﺴﻴﻠﺔ،# ﻕ ﺍﻟ ﻌ ﻓﺘﺰﻭﺟﺖ ،ﹶﻓﺴِﺌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻫﻞ ﲢﻞ ﻟﻠﺰﻭﺝ؟ ﻗﺎﻝ$ :ﻻ ،ﺣﺘﻰ ﺗﺬﹸﻭ ﻓﻬﺬﺍ ﻻ ﻧﻨﺎ ِﺯﻋﻜﻢ ﻓﻴﻪ ،ﻧﻌﻢ ﻫﻮ ﺣﺠ ﹲﺔ ﻋﻠﻰ ﻣﻦ ﺍﻛﺘﻔﻰ ﲟﺠﺮﺩ ﻋﻘﺪ ﺍﻟﺜﺎﱏ ،ﻭﻟﻜﻦ ﺃﻳ ﻦ ﰲ ﺙ ﺑﻔﻢ ﻭﺍﺣﺪ ،ﺑﻞ ﺍﳊﺪﻳ ﹸ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻃﻠﱠﻖ ﺍﻟﺜﻼ ﹶ ﺚ ﺣﺠﺔ ﻟﻨﺎ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺎﻝ :ﻓﻌ ﹶﻞ ﺫﻟﻚ ﺛﻼﺛﺎﹰ ،ﻭﻗﺎﻝ ﺛﻼﺛﹰﺎ ﺇﻻ ﻣﻦ ﻓﻌﻞ ،ﻭﻗﺎﻝ :ﻣﺮ ﹰﺓ ﺑﻌﺪ ﻣﺮﺓِ ،ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﻘﻮ ﹸﻝ ﰲ ﻟﻐﺎﺕ ﺍﻷﻣﻢ ﻋِﺮﻢ ﻭﻋﺠﻤِﻬﻢ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﻗﺬﻓﻪ ﺛﻼﺛﺎﹰ ،ﻭﺷﺘﻤﻪ ﺛﻼﺛﺎﹰ ،ﻭﺳﻠﱠﻢ ﻋﻠﻴﻪ ﺛﻼﺛﹰﺎ. ﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ،ﹶﻓ ِﻤ ﻦ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ،ﻓﺈﻧﻜﻢ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ ﻁ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜِﺴﻮﺓ ﻼ ﺻﺤﻴﺤﺎﹰ ،ﻭﻫﻮ ﺳﻘﻮ ﹸ ﺧﺎﻟﻔﺘﻤﻮﻩ ﻓﻴﻤﺎ ﻫﻮ ﺻﺮﻳ ﺢ ﻓﻴﻪ ﻻ ﻳﻘﺒ ﹸﻞ ﺗﺄﻭﻳ ﹰ ﻟﻠﺒﺎﺋﻦ ﻣﻊ ﺻﺤﺘﻪ ﻭﺻﺮﺍﺣﺘﻪ ،ﻭﻋﺪﻡ ﻣﺎ ﻳﻌﺎ ِﺭﺿﻪ ﻣﻘﺎﻭﻣﹰﺎ ﻟﻪ ،ﻭﲤﺴﻜﺘﻢ ﺑﻪ ﻓﻴﻤﺎ ﻫﻮ ﳎﻤﻞ، ﺑﻞ ﺑﻴﺎﻧﻪ ﰲ ﻧﻔﺲ ﺍﳊﺪﻳﺚ ﳑﺎ ﻳﺒ ِﻄﻞﹸ ﺗﻌﻠﱡﻘﻜﻢ ﺑﻪ ،ﻓﺈﻥ ﻗﻮﻟﻪ :ﻃﻠﱠﻘﻬﺎ ﺛﻼﺛﹰﺎ ﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ ﲨﻌﻬﺎ ،ﺑﻞ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻛﻴﻒ ﻭﰱ $ﺍﻟﺼﺤﻴﺢ #ﰲ ﺧﱪﻫﺎ ﻧﻔﺴِﻪ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﺘﺒﺔ ،ﺃﻥ ﺯﻭﺟﻬﺎ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ ﺑﺘﻄﻠﻴﻘ ٍﺔ ﻛﺎﻧﺖ ﺑﻘﻴﺖ ﳍﺎ ﻣِﻦ ﺙ ﺗﻄﻠﻴﻘﺎﺕ) ،ٍ(١ﻭﻫﻮ ﺳﻨﺪ ﻃﻼﻗِﻬﺎ) (١ﻭﰱ ﻟﻔﻆ ﰲ $ﺍﻟﺼﺤﻴﺢ :#ﺃﻧﻪ ﻃﻠﻘﻬﺎ ﺁ ِﺧ ﺮ ﺛﻼ ٍ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤١) (١٤٨٠
١٧٦ ﺻﺤﻴﺢ ﻣﺘﺼﻞ ﻣﺜ ﹸﻞ ﺍﻟﺸﻤﺲ ،ﻓﻜﻴﻒ ﺳﺎﻍ ﻟﻜﻢ ﺗﺮﻛﻪ ﺇﱃ ﺍﻟﺘﻤﺴﻚ ﺑﻠﻔﻆ ﳎﻤﻞٍ ،ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﺣﺠ ﹲﺔ ﻋﻠﻴﻜﻢ ﻛﻤﺎ ﺗﻘﺪﻡ؟. ﺚ ﻋﺒﺎﺩﺓ ﺑ ِﻦ ﺍﻟﺼﺎﻣﺖ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻓﺨﱪ ﰲ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ ﻏﺎﻳﺔ ﺍﻟﺴﻘﻮﻁ ،ﻷﻥ ﰲ ﻃﺮﻳﻘﻪ ﳛﲕ ﺑﻦ ﺍﻟﻌﻼﺀ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻮﺻﺎﰱ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺿﻌﻴﻒ ،ﻋﻦ ﻫﺎﻟﻚ ،ﻋﻦ ﳎﻬﻮﻝ ،ﰒ ﺍﻟﺬﻯ ﻳﺪﻝﱡ ﻋﻠﻰ ﻛﺬﺑﻪ ﻭﺑﻄﻼﻧﻪ ،ﺃﻧﻪ ﱂ ﻳﻌﺮﻑ ﰲ ﺷﻰﺀ ﻣﻦ ﺍﻵﺛﺎﺭ ﺻﺤﻴﺤﻬﺎ ﻭﻻ ﺳﻘﻴﻤﻬﺎ ،ﻭﻻ ﻣﺘﺼﻠﻬﺎ ﻭﻻ ﻣﻨﻘﻄﻌﻬﺎ ،ﺃﻥ ﻭﺍﻟﺪ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ،ﻓﻜﻴﻒ ﲜﺪﻩ ،ﻓﻬﺬﺍ ﳏﺎﻝ ﺑﻼ ﺷﻚ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻓﺄﺻﻠﹸﻪ ﺻﺤﻴ ﺢ ﺑﻼ ﺷﻚ ،ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻮﺻﻠﺔ ﺍﻟﱴ ﺤﻞﱡ ﱃ؟ ﺇﳕﺎ ﺟﺎﺀﺕ ﻣﻦ ﺭﻭﺍﻳﺔ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ :ﻟﻮ ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﹰﺎ ﺃﻛﺎﻧﺖ ﺗ ِ ﻓﻴﻪ :ﻓﻘﻠ ﺷﻌﻴﺐ ﺑﻦ ﺯﺭﻳﻖ ،ﻭﻫﻮ ﺍﻟﺸﺎﻣﻰ ،ﻭﺑﻌﻀﻬﻢ ﻳﻘﻠﺒﻪ ﻓﻴﻘﻮ ﹸﻝ :ﺯﺭﻳﻖ ﺑﻦ ﺷﻌﻴﺐ ،ﻭﻛﻴﻔﻤﺎ ﻛﺎﻥ، ﻓﻬﻮ ﺿﻌﻴﻒ) ،(٢ﻭﻟﻮ ﺻﺢ ،ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺣﺠﺔ ،ﻷﻥ ﻗﻮﻟﻪ :ﻟﻮ ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﹰﺎ ﲟﱰﻟﺔ ﻗﻮﻟﻪ :ﻟﻮ ﺳﻠﻤﺖ ﺛﻼﺛﺎﹰ ،ﺃﻭ ﺃﻗﺮﺭﺕ ﺛﻼﺛﺎﹰ ،ﺃﻭ ﳓﻮﻩ ﳑﺎ ﻻ ﻳﻌﻘﻞ ﲨﻌﻪ. ﺚ ﻧﺎﻓِﻊ ﺑﻦ ﻋﺠﲑ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﺃﻥ ﺭﻛﺎﻧﺔ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺃﻟﺒﺘﺔ، ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻓﺄﺣﻠﻔﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﺃﺭﺍ ﺩ ﺇﻻ ﻭﺍﺣﺪﺓ ،ﻓﻤﻦ ﺍﻟﻌﺠﺐ ﺗﻘﺪ ﱘ ﻧﺎﻓﻊ ﺍﺑﻦ ﻋﺠﲑ ﺍﻬﻮﻝ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺣﺎﻟﻪ ﺃﻟﺒﺘﺔ ،ﻭﻻ ﻳﺪﺭﻯ ﻣﻦ ﻫﻮ ،ﻭﻻ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻭﻣﻌﻤﺮ، ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻃﺎﻭﻭﺱ ﰲ ﻗﺼﺔ ﺃﰉ ﺍﻟﺼﻬﺒﺎﺀ ،ﻭﻗﺪ ﺷﻬﺪ ﺇﻣﺎ ﻡ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﳏﻤ ﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺄﻥ ﻓﻴﻪ ﺍﺿﻄﺮﺍﺑﺎﹰ ،ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﰲ ﺍﳉﺎﻣﻊ ،ﻭﺫﻛﺮ ﻋﻨﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ :ﺃﻧﻪ ﻣﻀﻄﺮﺏ .ﻓﺘﺎﺭ ﹰﺓ ﻳﻘﻮﻝ :ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎﹰ ،ﻭﺗﺎﺭ ﹰﺓ ﻳﻘﻮﻝ :ﻭﺍﺣﺪﺓﹰ ،ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ :ﺍﻟﺒﺘﺔ، ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻭﻃﺮﻗﻪ ﹸﻛﻠﱡﻬﺎ ﺿﻌﻴﻔﺔ ،ﻭﺿﻌﻔﻪ ﺃﻳﻀﹰﺎ ﺍﻟﺒﺨﺎﺭﻯ ،ﺣﻜﺎﻩ ﺍﳌﻨﺬﺭﻯ ﻋﻨﻪ .ﰒ ﺏ ﺍﻬﻮ ﹸﻝ ﺭﻭﺍﻳﺔ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺚ ﺍﳌﻀﻄﺮ ﻛﻴﻒ ﻳﻘﺪﻡ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺟﺮﻳﺞ ﻟِﺠﻬﺎﻟﺔ ﺑﻌﺾ ﺑﲎ ﺃﰉ ﺭﺍﻓﻊ ،ﻫﺬﺍ ﻭﺃﻭﻻﺩﻩ ﺗﺎﺑﻌﻴﻮﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺃﺷﻬﺮﻫﻢ، ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ ،ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻭ ﻣ ﻦ ﻳﻘﺒ ﹸﻞ ﺭﻭﺍﻳ ﹶﺔ ﺍﻬﻮﻝ ،ﺃﻭ =
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٠) (١٤٨٠ ) (٢ﰲ ﺍﻟﺘﻘﺮﻳﺐ :ﺻﺪﻭﻕ ﳜﻄﺊ.
١٧٧ ﻳﻘﻮ ﹸﻝ :ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻌﺪﻝ ﻋﻨﻪ ﺗﻌﺪﻳ ﹲﻞ ﻟﻪ ،ﻓﻬﺬﺍ ﺣﺠ ﹲﺔ ﻋﻨﺪﻩ ،ﻓﺄﻣﺎ ﺃﻥ ﻳﻀ ﻌﻔﹶﻪ ﻭﻳ ﹶﻘ ﺪ ﻡ ﻋﻠﻴﻪ ﺭﻭﺍﻳ ﹶﺔ ﻣﻦ ﻫﻮ ﻣﺜﻠﹸﻪ ﰲ ﺍﳉﻬﺎﻟﺔ ،ﺃﻭ ﺃﺷﺪ ،ﻓﻜﻼﱠ ،ﻓﻐﺎﻳ ﹸﺔ ﺍﻷﻣﺮ ﺃﻥ ﺗﺘﺴﺎﻗﹶﻂ ﺭﻭﺍﻳﺘﺎ ﻫﺬﻳﻦ ﺍﻬﻮﻟﲔ، ﻳ ﻌﺪﻝ ﺇﱃ ﻏﲑﳘﺎ ،ﻭﺇﺫﺍ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ،ﻧﻈﺮﻧﺎ ﰲ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻓﻮﺟﺪﻧﺎﻩ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ،ﻭﻗﺪ ﺯﺍﻟﺖ ﻋﻠ ﹸﺔ ﺗﺪﻟﻴ ِ ﺲ ﳏﻤﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻘﻮﻟﻪ :ﺣﺪﺛﲎ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺼﲔ)،(١ ﻭﻗﺪ ﺍﺣﺘﺞ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﻣﻮﺍﺿﻊ ،ﻭﻗﺪ ﺻﺤﺢ ﻫﻮ ﻭﻏﲑﻩ ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺑﻌﻴﻨﻪ ،ﺃﻥ ﺡ ﺍﻷ ﻭﻝِ ،ﻭﱂ ﻳﺤﺪﺙ ﺐ ﻋﻠﻰ ﺯﻭﺟِﻬﺎ ﺃﰉ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﺎﻟﻨﻜﺎ ِ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭ ﺩ ﺯﻳﻨ )(٣ ﺷﻴﺌﹰﺎ) .(٢ﻭﺃﻣﺎ ﺩﺍﻭ ﺩ ﺑﻦ ﺍﳊﹸﺼﲔ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻓﻠﻢ ﺗﺰﻝ ﺍﻷﺋﻤﺔ ﲢﺘ ﺞ ﺑﻪ ،ﻭﻗﺪ ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﺠ ﺰ ﻡ ﺑﻪ ﻣِﻦ ﺗﻘﺪﻳﺮﻫﺎ ﲞﻤﺴﺔ ﺃﻭﺳﻖ ﺃﻭ ﺩﻭﻧﻬﺎ ﻣﻊ ﰲ ﺣﺪﻳﺚ ﺍﻟ ﻌﺮﺍﻳﺎ ﻓﻴﻤﺎ ﺷﻚ ﻓﻴﻪ ،ﻭﱂ ﻳ ﺐ ﺑﺎﻟﺘﻤﺮِ ،ﻓﻤﺎ ﺫﻧﺒﻪ ﰲ ﻫﺬﺍ ﻛﻮﻧِﻬﺎ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﻰ ﻓﻴﻬﺎ ﻋﻦ ﺑﻴﻊ ﺍﻟ ﺮ ﹶﻃ ِ ﺍﳊﺪﻳﺚ ﺳﻮﻯ ﺭﻭﺍﻳﺔ ﻣﺎ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻪ ،ﻭﺇﻥ ﻗﺪﺣﺘﻢ ﰲ ﻋﻜﺮﻣﺔ ﻭﻟﻌﻠﻜﻢ ﻓﺎﻋِﻠﻮﻥ ﺟﺎﺀﻛﻢ ﻣﺎ ﻻ ِﻗﺒ ﹶﻞ ﻟﻜﹸﻢ ﺑﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻴﻤﺎ ﺍﺣﺘﺠﺠﺘﻢ ﺑﻪ ﺃﻧﺘﻢ ﻭﺃﺋﻤ ﹸﺔ ﺍﳊﺪﻳﺚ ﻣِﻦ ﺭﻭﺍﻳﺘﻪ، ﻭﺍﺭﺗﻀﺎﺀ ﺍﻟﺒﺨﺎﺭﻯ ﻹﺩﺧﺎﻝ ﺣﺪﻳﺜﻪ ﰲ $ﺻﺤﻴﺤﻪ.# ﻓﺼﻞ
ﻣﻨﻬﺎ.
ﺼ ﺢ ﺷﻰﺀ ﺚ ﺃﰉ ﺍﻟﺼﻬﺒﺎﺀ ،ﻓﻼ ﻳ ِ ﻭﺃﻣﺎ ﺗﻠﻚ ﺍﳌﺴﺎﻟﻚ ﺍﻟ ﻮ ﻋ ﺮﺓﹸ ﺍﻟﱴ ﺳﻠﻜﺘﻤﻮﻫﺎ ﰲ ﺣﺪﻳ ِ
ﻚ ﺷﻜﹶﺎ ﹲﺓ ﺽ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻨﻪ ،ﹶﻓِﺘ ﹾﻠ ﻚ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﺍﻧﻔﺮﺍ ﺩ ﻣﺴﻠﻢ ﺑﺮﻭﺍﻳﺘﻪ ،ﻭﺇﻋﺮﺍ ﺃﻣﺎ ﺍﳌﺴﻠ ﺚ ﺍﻧﻔﺮﺍ ﺩ ﻣﺴﻠﻢ ﺑﻪ ﺷﻴﺌﺎﹰ ،ﰒ ﻫﻞ ﺗﻘﺒﻠﻮﻥ ﺃﻧﺘﻢ ،ﺃﻭ ﻇﹶﺎ ِﻫ ﺮ ﻋﻨﻪ ﻋﺎ ﺭﻫﺎ ،ﻭﻣﺎ ﺿ ﺮ ﺫﻟﻚ ﺍﳊﺪﻳ ﹶ ﺚ ﻳﻨ ﹶﻔ ِﺮﺩ ﺑﻪ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻯ ،ﻭﻫﻞ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭ ﻯ ﻗﻂﱡ :ﺇﻥ ﺃﺣ ﺪ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﹸﻛﻞﱢ ﺣﺪﻳ ٍ ﹸﻛﻞﱢ ﺣﺪﻳﺚ ﱂ ﹸﺃ ﺩ ِﺧﻠﹾﻪ ﰲ ﻛﺘﺎﰉ ،ﻓﻬﻮ ﺑﺎﻃﻞ ،ﺃﻭ ﻟﻴﺲ ﲝﺠﺔ ،ﺃﻭ ﺿﻌﻴﻒ ،ﻭﻛﻢ ﻗﺪ ﺍﺣﺘﺞ ﺝ ﺍﻟﺼﺤﻴﺢ ﻟﻴﺲ ﳍﺎ ﺫﻛﺮ ﰲ $ﺻﺤﻴﺤﻪ ،#ﻭﻛﻢ ﺻﺤﺢ ﻣِﻦ ﻯ ﺑﺄﺣﺎﺩﻳﺚ ﺧﺎﺭ ﺍﻟﺒﺨﺎﺭ ﺐ ﺃﻥ ﺝ ﻋﻦ ﺻﺤﻴﺤﻪ .ﻓﺄﻣﺎ ﳐﺎﻟﻔ ﹸﺔ ﺳﺎﺋ ِﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻓﻼ ﺭﻳ ﺣﺪﻳﺚ ﺧﺎﺭ ٍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﻭﺍﻳﺘﲔ ﺻﺤﻴﺤﺘﲔ ﺑﻼ ﺷﻚ .ﺇﺣﺪﺍﻫﻬﻤﺎ :ﺗﻮﺍﻓﻖ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹶ ،ﻭﺍﻷُﺧﺮﻯ: ) (١ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﺘﺤﺪﻳﺚ ﰲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ ).(٢٦٥/١ ) (٢ﺗﻘﺪﻡ ﲣﺮﻳﺞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ. ) (٣ﻟﻜﻦ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻣﺎﺭﻭﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻤﻨﻜﺮ.
١٧٨ ﺖ ﺚ ﻋﻠﻰ ﺃﻧﻪ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﺳﺎﱂ .ﻭﻟﻮ ﺍﺗﻔﻘ ِ ﺗﺨﺎﻟﻔﻪ ،ﻓﺈﻥ ﺃﺳﻘﻄﻨﺎ ﺭﻭﺍﻳﺔ ﺑﺮﻭﺍﻳﺔ ،ﺳِﻠ ﻢ ﺍﳊﺪﻳ ﹸ ﺕ ﻋﻨﻪ ﻋﻠﻰ ﳐﺎﻟﻔﺘﻪ ،ﻓﻠﻪ ﺃﺳﻮ ﹸﺓ ﺃﻣﺜﺎﻟﻪ ،ﻭﻟﻴﺲ ﺑﺄ ﻭ ِﻝ ﺣﺪﻳﺚ ﺧﺎﻟﻔﻪ ﺭﻭﺍﻳﻪ، ﺍﻟﺮﻭﺍﻳﺎ ﻓﻨﺴﺄﻟﻜﻢ :ﻫﻞ ﺍﻷﺧ ﹸﺬ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﺼﺤﺎﰉ ﻋﻨﺪﻛﻢ ،ﺃﻭ ﲟﺎ ﺭﺁﻩ؟ ﻓﺈﻥ ﻗﻠﺘﻢ :ﺍﻷﺧ ﹸﺬ ﺑﺮﻭﺍﻳﺘﻪ، ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮﺭﻛﻢ ،ﺑﻞ ﲨﻬﻮ ﺭ ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ،ﻛﻔﻴﺘﻤﻮﻧﺎ ﻣﺆﻭﻧﺔ ﺍﳉﻮﺍ ِ ﺏ .ﺇﻥ ﻗﻠﺘﻢ: ﺍﻷﺧ ﹸﺬ ﺑﺮﺃﻳﻪ ،ﺃﹶﺭﻳﻨﺎﻛﹸﻢ ﻣِﻦ ﺗﻨﺎﻗﻀﻜﻢ ﻣﺎ ﻻ ﺣِﻴﻠﺔ ﻟﻜﻢ ﰲ ﺩﻓﻌﻪ ،ﻭﻻ ﺳﻴﻤﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻔﺴِﻪ ،ﻓﺈﻧﻪ ﺭﻭﻯ ﺣﺪﻳﺚ ﺑﺮﻳﺮﺓ ﻭﲣﻴﲑﻫﺎ ،ﻭﱂ ﻳﻜﻦ ﺑﻴﻌﻬﺎ ﻃﻼﻗﺎﹰ ،ﻭﺭﺃﻯ ﺧﻼﻓﹶﻪ ،ﻭﺃﻥ ﺑﻴ ﻊ ﺑﺎﻷﻣﺔ ﻃﻼﻗﹸﻬﺎ ،ﻓﺄﺧﺬﺗﻢ ﻭﺃﺻﺒﺘﻢ ﺑِﺮﻭﺍﻳﺘﻪ ،ﻭﺗﺮﻛﺘﻢ ﺭﺃﻳﻪ ،ﻓﻬﻼ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴﻪ، ﻭﻗﻠﺘﻢ :ﺍﻟﺮﻭﺍﻳﺔ ﻣﻌﺼﻮﻣﺔ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﺼﺤﺎﰉ ﻏ ﲑ ﻣﻌﺼﻮﻡ ،ﻭﳐﺎﻟﻔﺘﻪ ﳌﺎ ﺭﻭﺍﻩ ﳛﺘ ِﻤﻞﹸ ﺕ ﻋﺪﻳﺪﺓ ﻣﻦ ﻧﺴﻴﺎﻥ ﺃﻭ ﺗﺄﻭﻳﻞ ،ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﻣﻌﺎﺭِﺽ ﺭﺍﺟ ٍﺢ ﰲ ﻇﻨﻪ ،ﺃﻭ ﺍﻋﺘﻘﺎ ِﺩ ﺃﻧﻪ ﺍﺣﺘﻤﺎﻻ ٍ ﻍ ﺗﺮﻙ ﺭﻭﺍﻳﺘﻪ ﻣﻊ ﻗﻴﺎﻡ ﻣﻨﺴﻮﺥ ﺃﻭ ﳐﺼﻮﺹ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ،ﻓﻜﻴﻒ ﻳﺴﻮ ﹸ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ؟ ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺗﺮ ﻙ ﻣﻌﻠﻮﻡ ﻟِﻤﻈﻨﻮﻥ ،ﺑﻞ ﳎﻬﻮﻝ؟ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺚ ﺍﻟﺘﺴﺒﻴ ِﻊ ﻣﻦ ﻭﻟﹸﻮﻍ ﺍﻟﻜﻠﺐ) ،(١ﻭﺃﻓﱴ ﲞﻼﻓﻪ ،ﻓﺄﺧﺬﺗﻢ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﺪﻳ ﹶ ﺑﺮﻭﺍﻳﺘﻪ ،ﻭﺗﺮﻛﺘﻢ ﻓﺘﻮﺍﻩ .ﻭﻟﻮ ﺗﺘﺒﻌﻨﺎ ﻣﺎ ﺃﺧﺬﺗﻢ ﻓﻴﻪ ﺑﺮﻭﺍﻳ ِﺔ ﺍﻟﺼﺤﺎﰉ ﺩﻭ ﹶﻥ ﻓﺘﻮﺍﻩ ،ﻟﻄﺎﻝ. ﻗﺎﻟﹸﻮﺍ :ﻭﺃﻣﺎ ﺩﻋﻮﺍﻛﻢ ﻧﺴﺦ ﺍﳊﺪﻳﺚ ،ﻓﻤﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻣﻌﺎﺭﺽ ﻣﻘﺎﻭﻡ ﻣﺘﺮﺍﺥ، ﻓﺄﻳﻦ ﻫﺬﺍ؟ ﺚ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻧﺴﺦ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ،ﻓﻠﻮ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺻﺢ ،ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺣﺠﺔ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻓﻴﻪ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳ ﹶﻄﻠﱢ ﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻳﺮﺍﺟﻌﻬﺎ ﺑﻐﲑ ﻋﺪﺩ، ﺼ ﺮ ﻋﻠﻰ ﺛﻼﺙ ،ﻓﻴﻬﺎ ﺗﻨﻘﻄﻊ ﺍﻟﺮﺟﻌﺔ ،ﻓﺄﻳﻦ ﰲ ﺫﻟﻚ ﺍﻹﻟﺰﺍﻡ ﺑﺎﻟﺜﻼﺙ ﺑﻔﻢ ﺴ ﺦ ﺫﻟﻚ ،ﻭﻗﹸ ِ ﻓﻨِ ﻭﺍﺣﺪ ،ﰒ ﻛﻴﻒ ﻳﺴﺘﻤ ﺮ ﺍﳌﻨﺴﻮﺥ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﰉ ﺑﻜﺮ ،ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻻ ﺗﻌﻠﻢ ﺑﻪ ﺍﻷﻣﺔ ،ﻭﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﻘﺔ ﲝﻞ ﺍﻟﻔﺮﻭﺝ ،ﰒ ﻛﻴﻒ ﻳﻘﻮﻝ ﻋﻤﺮ: ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﰲ ﺷﻰﺀ ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ،ﻭﻫﻞ ﻟﻸﻣﺔ ﺃﻧﺎﺓ ﰲ ﺍﳌﻨﺴﻮﺥ ﺑﻮﺟﻪ ﺚ ﺍﻟﺼﺤﻴ ﺢ ﺬﺍ ﺍﻟﺬﻯ ﻓﻴﻪ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﻭﺍﻗﺪ، ﻣﺎ؟ ،ﰒ ﻛﻴﻒ ﻳﻌﺎﺭﺽ ﺍﳊﺪﻳ ﹸ ﻭﺿﻌﻔﹸﻪ ﻣﻌﻠﻮﻡ)(٢؟ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٣٤/١ﻭﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٩/١ﻭﻣﺴﻠﻢ ).(٢٧٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٧٢
١٧٩ ﺖ ﻃﺎﻟﻖ، ﺖ ﻃﺎﻟﻖ ،ﺃﻧ ِ ﺖ ﻃﺎﻟﻖ ،ﺃﻧ ِ ﺚ ﻋﻠﻰ ﻗﻮﻝ ﺍﳌﻄﻠﱢﻖ :ﺃﻧ ِ ﻭﺃﻣﺎ ﲪﻠﹸﻜﻢ ﺍﳊﺪﻳ ﹶ ﻕ ﺍﳊﺪﻳﺚ ﻣِﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﻳﺮﺩﻩ ،ﻓﺈ ﱠﻥ ﻫﺬﺍ ﻭﻣﻘﺼﻮﺩﻩ ﺍﻟﺘﺄﻛﻴﺪ ﲟﺎ ﺑﻌﺪ ﺍﻷﻭﻝ ،ﻓﺴﻴﺎ ﻒ ﻋﻠﻰ ﻋﻬﺪﻩ ﻭﻋﻬ ِﺪ ﺚ ﻋﻠﻴﻪ ﻻ ﻳﺘﻐ ﲑ ﺑﻮﻓﺎ ِﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﳜﺘِﻠ ﺍﻟﺬﻯ ﺃﻭﻟﺘﻢ ﺍﳊﺪﻳ ﹶ ﻕ ﺑﲔ ﺑ ﺮ ﻭﻓﺎﺟﺮ، ﺧﻠﻔﺎﺋﻪ ،ﻭ ﻫﹸﻠﻢ ﺟﺮﹰﺍ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ،ﻭﻣﻦ ﻳﻨﻮﻳﻪ ﰲ ﻗﺼﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻻ ﻳ ﹶﻔﺮ ﻭﺻﺎﺩﻕ ﻭﻛﺎﺫﺏ ،ﺑﻞ ﻳﺮﺩﻩ ﺇﱃ ﻧﻴﺘﻪ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻻ ﻳﻘﺒﻠﻪ ﰲ ﺍﳊﻜﻢ ﻻ ﻳﻘﺒﻠﹸﻪ ﻣﻄﻠﻘﹰﺎ ﺑﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﻓﺎﺟﺮﹰﺍ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻗﻮﻟﻪ :ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﻭﺗﺘﺎﺑﻌﻮﺍ ﰲ ﺷﻰﺀ ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ،ﻓﻠﻮ ﺃﻧﺎ ﺃﻣﻀﻴﻨﺎﻩ ﻋﻠﻴﻬﻢ .ﺇﺧﺒﺎﺭ ﻣﻦ ﻋﻤﺮ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﻣﺎ ﺟﻌﻠﻬﻢ ﺍﻟﻠﱠﻪ ﰲ ﻓﹸﺴﺤﺔ ﻣﻨﻪ ،ﻭ ﺷ ﺮ ﻋﻪ ﻣﺘﺮﺍﺧﻴﹰﺎ ﺑﻌﻀﻪ ﻋﻦ ﺑﻌﺾ ﺭﲪ ﹰﺔ ﻢ ،ﻭﺭﻓﻘﹰﺎ ﻭﺃﻧﺎﺓ ﳍﻢ ،ﻟﺌﻼ ﻳﻨﺪﻡ ﻣﻄﻠﱢﻖ، ﻓﻴﺬﻫﺐ ﺣﺒﻴﺒﻪ ﻣِﻦ ﻳﺪﻳﻪ ﻣِﻦ ﺃﻭﻝ ﻭﻫﻠﺔ ،ﹶﻓﻴ ِﻌ ﺰ ﻋﻠﻴﻪ ﺗﺪﺍﺭﻛﻪ ،ﻓﺠﻌﻞ ﻟﻪ ﺃﻧﺎ ﹰﺓ ﻭﻣﻬﻠ ﹰﺔ ﻳﺴﺘﻌِﺘﺒﻪ ﺐ ﺍﻟﺪﺍﻋﻰ ﺇﱃ ﺍﻟﻔﺮﺍﻕ ،ﻭﻳﺮﺍﺟﻊ ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺍﻟﺬﻯ ﻓﻴﻬﺎ ،ﻭﻳﺮﺿﻴﻪ ﻭﻳﺰﻭﻝﹸ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻌﺘ ﻋﻠﻴﻪ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﺎﺳﺘﻌﺠﻠﻮﺍ ﻓﻴﻤﺎ ﺟﻌﻞ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ﻭﻣﻬﻠﺔ ،ﻭﺃﻭﻗﻌﻮﻩ ﺑﻔﻢ ﻭﺍﺣﺪ ،ﻓﺮﺃﻯ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻳﻠﺰﻣﻬﻢ ﻣﺎ ﺍﻟﺘﺰﻣﻮﻩ ﻋﻘﻮﺑ ﹰﺔ ﳍﻢ ،ﻓﺈﺫﺍ ﻋِﻠ ﻢ ﺍﳌﻄﻠﱢﻖ ﺃﻥ ﺯﻭﺟﺘﻪ ﻭﺳﻜﻨﻪ ﻒ ﻋﻨﻬﺎ ،ﻭﺭﺟﻊ ﺇﱃ ﺍﻟﻄﻼﻕ ﺍﳌﺸﺮﻭﻉ ﺍﳌﺄﺫﻭﻥ ﲢﺮﻡ ﻋﻠﻴﻪ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﲜﻤﻌﻪ ﺍﻟﺜﻼﺙﹶ ،ﻛ ﻓﻴﻪ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﻣِﻦ ﺗﺄﺩﻳﺐ ﻋﻤﺮ ﻟﺮﻋﻴﺘﻪ ﳌﺎ ﺃﻛﺜﺮﻭﺍ ﻣِﻦ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ،ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﻣﺰﻳ ﺪ ﺗﻘﺮﻳﺮﻩ ﻋﻨﺪ ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺇﻟﺰﺍﻣﻪ ﺑﺎﻟﺜﻼﺙ ،ﻫﺬﺍ ﻭﺟ ﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﻅ ﻻ ﻭﺟﻪ ﻟﻪ ﻏﲑﻩ ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺗﺄﻭﻳﻠﻜﻢ ﺍﳌﺴﺘﻜ ﺮ ِﻩ ﺍﳌﺴﺘﺒ ﻌ ِﺪ ﺍﻟﺬﻯ ﻻ ﺗﻮﺍﻓﻘﻪ ﺃﻟﻔﺎ ﹸ ﺍﳊﺪﻳﺚ ،ﺑﻞ ﺗﻨﺒﻮ ﻋﻨﻪ ،ﻭﺗﻨﺎﻓﺮﻩ. ﻉ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﺍﻵﻥ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﻣ ﻦ ﻗﺎﻝ :ﺇﻥ ﻣﻌﻨﺎﻩ ﻛﺎﻥ ﻭﻗﻮ ج ﻭﺍﺣﺪﺓﹰ ،ﻓﺈﻥ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ :ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳ ﹶﻄﱢﻠﻘﹸﻮ ﹶﻥ ﻭﺍﺣﺪﺓ ،ﻭﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﺻﺎﺭﻭﺍ ﻳﻄﻠﱢﻘﻮﻥ ﺛﻼﺛﺎﹰ ،ﻭﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ،ﻛﺎﻥ ﺼ ﺢ ﺫﻟﻚ ﺑﻮﺟﻪ ﻣﺎ ،ﻓﺈﻥ ﻣِﻦ ﺑﺎﺏ ﺍﻻﻟﻐﺎﺯ ﻭﺍﻟﺘﺤﺮﻳﻒ ،ﻻ ﻣﻦ ﺑﺎﺏ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ،ﻭﻻ ﻳ ِ ﺱ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﻄﻠﱢﻘﻮﻥ ﻭﺍﺣﺪﺓ ﻭﺛﻼﺛﺎﹰ ،ﻭﻗﺪ ﻃﻠﱠﻖ ﺭﺟﺎ ﹲﻝ ﻧﺴﺎﺀﻫﻢ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎ ج ﺛﻼﺛﺎﹰ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺭﺩﻫﺎ ﺇﱃ ﻭﺍﺣﺪﺓ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻣﻨﻬﻢ ﻑ ﻣﺎ ﺣﻜﻢ ﺑﻪ ﻋﻠﻴﻬﻢ، ﻀﺐ ،ﻭﺟﻌﻠﻪ ﻣﺘﻼﻋﺒﹰﺎ ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳ ﻌ ﺮ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ،ﻭ ﹶﻏ ِ ﻭﻓﻴﻬﻢ ﻣﻦ ﺃﻗﱠﺮﻩ ﻟﺘﺄﻛﻴﺪ ﺍﻟﺘﺤﺮﱘ ﺍﻟﺬﻯ ﺃﻭﺟﺒﻪ ﺍﻟﻠﻌﺎﻥ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻟﺰﻣﻪ ﺑﺎﻟﺜﻼﺙ ،ﻟﻜﻮﻥ ﻣﺎ
١٨٠ ﺼ ﺢ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﻨﺎﺱ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﻄﻠﻘﻮﻥ ﻭﺍﺣﺪﺓ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﻟﻄﻼﻕ ﺁﺧﺮ ﺍﻟﺜﻼﺙ ،ﻓﻼ ﻳ ِ ﺼ ﺢ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻢ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﰲ ﺷﻰﺀ ﺇﱃ ﺃﺛﻨﺎﺀ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻓﻄﻠﻘﻮﺍ ﺛﻼﺛﺎﹰ ،ﻭﻻ ﻳ ِ ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ،ﻓﻨﻤﻀﻴﻪ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻳﻼﺋﻢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺽ ﻣﻨﻜﻢ ﻋﻠﻰ ﻋﻬﺪﻩ ﻭﺑﻌ ﺪ ﻋﻬﺪﻩ. ج ،ﻭﺑﲔ ﻋﻬﺪﻩ ﺑﻮﺟﻪ ﻣﺎ ،ﻓﺈﻧﻪ ﻣﺎ ِ ﺖ ﻅ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ :ﺃﱂ ﺗﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﻃﻠﱠﻖ ﺛﻼﺛﹰﺎ ﺟِ ﻌﹶﻠ ﰒ ﺇﻥ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎ ِ ﻭﺍ ِﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج).(١ ﺖ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺎ ﻭﰱ ﻟﻔﻆ :ﺃﻣﺎ ﻋِﻠ ﻤ ﺟﻌﻠﻮﻫﺎ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﰉ ﺑﻜﺮ ،ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺑﻠﻰ ﻛﺎﻥ ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧ ﹶﻞ ﺎ ﺟﻌﻠﻮﻫﺎ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﰉ ﺑﻜﺮ ،ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺇﻣﺎﺭﺓ ﻋﻤﺮ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻳﻌﲎ ﻋﻤﺮ ﻗﺪ ﻆ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﺑﺄﺻﺢ ﺇﺳﻨﺎﺩ ،ﻭﻫﻮ ﻻ ﺗﺘﺎﻳﻌﻮﺍ ﻓﻴﻬﺎ ،ﻗﺎﻝ :ﺃﺟﻴﺰﻭﻫﻦ ﻋﻠﻴﻬﻢ) ،(٢ﻫﺬﺍ ﻟﻔ ﹸ ﳛﺘ ِﻤ ﹸﻞ ﻣﺎ ﺫﻛﺮﺗﻢ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺑﻮﺟﻪ ﻣﺎ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻛﻠﻪ ﻋ ﻤﻞﹸ ﻣﻦ ﺟﻌﻞ ﺍﻷﺩﻟﺔ ﺗﺒﻌﹰﺎ ﻟﻠﻤﺬﻫﺐ ،ﻓﺎﻋﺘﻘﺪ ،ﰒ ﺍﺳﺘﺪﻝ .ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻞ ﺍﳌﺬﻫﺐ ﺗﺒﻌﹰﺎ ﻟﻠﺪﻟﻴﻞ ،ﻭﺍﺳﺘﺪﻝ ،ﰒ ﺍﻋﺘﻘﺪ، ﱂ ﳝﻜﻨﻪ ﻫﺬﺍ ﺍﻟﻌﻤﻞ. ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎ ﹸﻥ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻫﻮ ﺍﻟﺬﻯ ﳚﻌ ﹸﻞ ﺫﻟﻚ ،ﻭﻻ ﺃﻧﻪ ﻋﻠﻢ ﺑﻪ ،ﻭﺃﻗﺮﻩ ﻋﻠﻴﻪ ،ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻳﻘﺎﻝ :ﺳﺒﺤﺎﻧﻚ ﻫﺬﺍ ﺘﺎﻥ ﻋﻈﻴﻢ ﺃﻥ ﺝ ﳌﻦ ﻫﻮ ﻋﻠﻴﻪ ﻳﺴﺘ ِﻤ ﺮ ﻫﺬﺍ ﺍﳉﻌ ﹸﻞ ﺍﳊﺮﺍﻡ ﺍﳌﺘﻀﻤﻦ ﻟﺘﻐﻴﲑ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﻭﺩِﻳﻨﻪ ،ﻭﺇﺑﺎﺣﺔ ﺍﻟ ﹶﻔ ﺮ ِ ﺣﺮﺍﻡ ،ﻭﲢﺮﳝﻪ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻋﻠﻴﻪ ﺣﻼ ﹲﻝ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﺧﲑ ﺍﳋﻠﻒ، ﺐ ﻭﻫﻢ ﻳﻔﻌﻠﻮﻧﻪ ،ﻭﻻ ﻳﻌﻠﻤﻮﻧﻪ ،ﻭﻻ ﻳﻌﻠﻤﻪ ﻫﻮ ،ﻭﺍﻟﻮﺣﻰ ﻳﻨ ِﺰﻝﹸ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻳ ِﻘﺮﻫﻢ ﻋﻠﻴﻪ ،ﹶﻓ ﻬ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﻜﻦ ﻳﻌﻠﻤﻪ ،ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻳﻌﻠﻤﻮﻧﻪ ،ﻭﻳﺒﺪﻟﻮﻥ ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ ،ﻭﺍﻟﱠﻠ ﻪ ﻳﻌﻠ ﻢ ﺫﻟﻚ ،ﻭﻻ ﻳﻮﺣﻴﻪ ﺇﱃ ﺭﺳﻮﻟﻪ ،ﻭﻻ ﻳﻌﻠﻤﻪ ﺑﻪ ،ﰒ ﻳﺘﻮﻓﱠﻰ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹶﻪ ج ،ﻭﺍﻷﻣ ﺮ ﻋﻠﻲ ﺫﻟﻚ ،ﻓﻴﺴﺘ ِﻤ ﺮ ﻫﺬﺍ ﺍﻟﻀﻼ ﹸﻝ ﺍﻟﻌﻈﻴﻢ ،ﻭﺍﳋﻄﹸﺄ ﺍﳌﺒﲔ ﻋﻨﺪ ﻛﻢ ﻣﺪﺓ ﺧِﻼﻓ ِﺔ ﺍﻟﺼﺪﻳﻖ ﹸﻛﻠﱢﻬﺎ، ﻳ ﻌ ﻤﻞﹸ ﺑﻪ ﻭﻻ ﻳﻐﻴﺮ ﺇﱃ ﺃﻥ ﻓﺎﺭﻕ ﺍﻟﺼﺪﻳ ﻖ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﺳﺘﻤﺮ ﺍﳋﻄﺄ ﻭﺍﻟﻀﻼ ﹸﻝ ﺍﳌﺮﻛﱠﺐ ﺻﺪﺭﹰﺍ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢١٩٩ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ. ) (٢ﺃﻱ ﻃﻼﺋﻊ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﻜﻠﻤﺔ ﻓﺎﺭﺳﺔ.
١٨١ ﺱ ﺑﺎﻟﺼﻮﺍﺏ ،ﻓﻬﻞ ﰲ ﺍﳉﻬﻞ ﻣِﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﺣﱴ ﺭﺃﻱ ﺑﻌﺪ ﺫﻟﻚ ﺑﺮﺃﻳﻪ ﺃﻥ ﻳﻠ ِﺰ ﻡ ﺍﻟﻨﺎ ﺑﺎﻟﺼﺤﺎﺑﺔ ،ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﻢ ﰲ ﻋﻬﺪ ﻧﺒﻴﻬﻢ ﻭﺧﻠﻔﺎﺋﻪ ﺃﻗﺒ ﺢ ﻣﻦ ﻫﺬﺍ ،ﻭﺗﺎﻟﱢﻠ ِﻪ ﻟﻮ ﻛﺎﻥ ﺟﻌ ﹸﻞ ﺍﻟﺜﹶﻼﺙ ﻭﺍﺣﺪ ﹰﺓ ﺧﻄﹰﺄ ﳏﻀﺎﹰ ،ﻟﻜﺎﻥ ﺃﺳﻬ ﹶﻞ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺬﻯ ﺍﺭﺗﻜﺒﺘﻤﻮﻩ ،ﻭﺍﻟﺘﺄﻭﻳ ِﻞ ﺍﻟﺬﻯ ﺗﺄﻭﻟﺘﻤﻮﻩ ،ﻭﻟﻮ ﺗﺮﻛﺘﻢ ﺍﳌﺴﺄﻟ ﹶﺔ ﻴﺄﺎ ،ﻟﻜﺎﻥ ﺃﻗﻮﻯ ﻟِﺸﺄﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻭﺍﻷﺟﻮﺑﺔ. ﺏ ﻟﻠﺠﻤﻬﻮﺭ، ﺼﺐٍ ،ﻭﻻ ﻫﻴﺎ ٍ ﻗﺎﻟﹸﻮﺍ :ﻭﻟﻴﺲ ﺍﻟﺘﺤﺎﻛﹸﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻣﻘﻠﱢﺪ ﻣﺘﻌ ﺏ ﰲ ﺟﺎﻧﺒﻪ ،ﻭﺇﳕﺎ ﺍﻟﺘﺤﺎﻛﹸﻢ ﻓﻴﻬﺎ ﺇﱃ ﺭﺍﺳ ٍﺦ ﰲ ﻭﻻ ﻣﺴﺘﻮﺣِﺶ ﻣِﻦ ﺍﻟﺘﻔﺮﺩ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻮﺍ ﺐ ﺑﻨﻴﻠﻪ ِﺫﺭﺍﻋﻪ ،ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺪﻟﻴﻞ ،ﻭﺗﻠﻘﱠﻰ ﺍﻟﻌﻠﻢ ﻗﺪ ﻃﺎﻝ ﻓﻴﻪ ﺑﺎﻋﻪ ،ﻭﺭﺣ ﻑ ﺍﳌﺮﺍﺗﺐ ،ﻭﻗﺎﻡ ﻓﻴﻬﺎ ﺑﺎﻟﻮﺍﺟﺐِ ،ﻭﺑﺎﺷﺮ ﻗﻠﺒﻪ ﺍﻷﺣﻜﺎ ﻡ ﻣِﻦ ﻧﻔﺲ ﻣِﺸﻜﺎﺓ ﺍﻟﺮﺳﻮﻝ ،ﻭﻋﺮ ﺃﺳﺮﺍ ﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ِﺣ ﹶﻜﻤﻬﺎ ﺍﻟﺒﺎ ِﻫﺮﺓ ،ﻭﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻣِﻦ ﺍﳌﺼﺎﱀ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺧﺎﺽ ﰲ ﺠﺠﻬﺎ ،ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥﹸ ،ﻭﻋﻠﻴﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻀﺎﻳﻖ ﻟﹸﺠﺠﻬﺎ ،ﻭﺍﺳﺘﻮﰱ ﻣِﻦ ﺍﳉﺎﻧﺒﲔ ﺣ ﺍﻟﺘﻜﻼﻥ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﻋﻠﻴﻨﺎ ﺍﻷﺣﺎﺩﻳﺚﹸ ،ﻧﻈﺮﻧﺎ ﻓﻴﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻓﻨﻌﻢ ﻭﺍﻟﻠﱠ ِﻪ ﻭﺣﻴﻬﻼ ِﺑﻴ ﺮ ِﻙ) (١ﺍﻹﺳﻼﻡ ،ﻭﻋِﺼﺎﺑﺔ ﺍﻹﳝﺎﻥ. ﺽ ﺑ ﻌ ﺪﻫﻢ ﹶﻓِﺈﻥﱠ ﹶﻗ ﹾﻠِﺒ ﻰ ﹶﻻ ﻳ ﺮﺿﻰ ِﺑ ﻐﻴﺮِﻫﻢ ﺐ ِﻟ ﻰ ﺍ َﻷ ﻋﻮﺍ ﻼ ﺗ ﹶﻄﻠﱠ ﹶﻓ ﹶ ﻒ ﻟﻪ ،ﻓﻘﺪ ﻭﻟﻜﻦ ﻻ ﻳﻠﻴﻖ ﺑﻜﻢ ﺃﻥ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﺷﻰﺀ ،ﻭﺗﻜﻮﻧﻮﺍ ﺃﻭﻝ ﻧﺎﻓ ٍﺮ ﻋﻨﻪ ،ﻭﳐﺎﻟ ٍ ﺻ ﺢ ﻟﻜﹸﻢ ﻋﻦ ﱮ ج ﻋﻦ ﺃﻛﺜ ﺮ ﻣِﻦ ﻣﺎﺋﺔ ﺃﻟﻒ ﻋﻴ ٍﻦ ﹸﻛﻠﱡﻬﻢ ﻗﺪ ﺭﺁﻩ ﻭ ﺳ ِﻤ ﻊ ﻣﻨﻪ ،ﻓﻬﻞ ﺗﻮﰱ ﺍﻟﻨ ﺸ ِﺮﻫِﻢ ﺍﻟﻘﻮ ﹸﻝ ﺑﻠﺰﻭﻡ ﺸ ِﺮ ﻋ ﺸ ِﺮ ﻋﺸﺮﻫﻢ ،ﺃﻭ ﻋﺸ ِﺮ ﻋ ﺸﺮِﻫﻢ ،ﺃﻭ ﻋ ﻫﺆﻻﺀ ﹸﻛﻠﱢﻬﻢ ،ﺃﻭ ﻋ ﺙ ﺑﻔ ٍﻢ ﻭﺍﺣﺪ؟ ﻫﺬﺍ ﻭﻟﻮ ﺟ ِﻬ ﺪﺗﻢ ﹸﻛﻞﱢ ﺍﳉﻬﺪ ﱂ ﺗﻄﻴﻘﻮﺍ ﻧﻘﻠﹶﻪ ﻋﻦ ﻋﺸﺮﻳﻦ ﻧﻔﺴﹰﺎ ﻣﻨﻬﻢ ﺍﻟﺜﻼ ِ ﻑ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ ،ﻓﻘﺪ ﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻘﻮﻻﻥ ،ﻭﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﺃﺑﺪﹰﺍ ﻣﻊ ﺍﺧﺘﻼ ٍ ﺙ ﻣﺴﻌﻮﺩ ﺍﻟﻘﻮ ﹸﻝ ﺑﺎﻟﻠﺰﻭﻡ ،ﻭﺻ ﺢ ﻋﻨﻪ ﺍﻟﺘﻮﻗﻒ ،ﻭﻟﻮ ﻛﺎﺛﺮﻧﺎﻛﹸﻢ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺍﻟﺜﻼ ﹸ ﻑ ﺫﻟﻚ ،ﻭﳓﻦ ﻧﻜﺎِﺛﺮﻛﻢ ﺑ ﹸﻜﻞﱢ ﻑ ﻣﻦ ﻧِ ﻘ ﹶﻞ ﻋﻨﻪ ﺧﻼ ﻋﻠﻰ ﻋﻬﺪﻫﻢ ﻭﺍﺣﺪﺓﹰ ،ﻟﻜﺎﻧﻮﺍ ﺃﺿﻌﺎ ﺻﺤﺎﰉ ﻣﺎﺕ ﺇﱃ ﺻﺪ ٍﺭ ﻣِﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻭﻳﻜﻔﻴﻨﺎ ﻣﻘ ﺪﻣﻬﻢ ،ﻭﺧﲑﻫﻢ ﻭﺃﻓﻀﻠﹸﻬﻢ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﻬﺪﻩ ،ﺑﻞ ﻟﻮ ﺷﺌﻨﺎ ﻟﻘﻠﻨﺎ ،ﻭﻟﺼﺪﻗﻨﺎ :ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﺇﲨﺎﻋﹰﺎ ﺽ ﻋﺼ ﺮ ﺍﻤﻌﲔ ﺣﱴ ﻒ ﻓﻴﻪ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺼﺪﻳﻖ ﺍﺛﻨﺎﻥِ ،ﻭﻟﻜﻦ ﱂ ﻳﻨﻘ ِﺮ ﺨﺘِﻠ ﻗﺪﳝﹰﺎ ﱂ ﻳ ) (١ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ﻣﺎ ﻛﺘﺒﻪ ﺍﳌﺆﻟﻒ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ.
١٨٢ ﻉ ﺍﻷﻭﻝ ﺣﱴ ﺻﺎﺭ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻭﺍﺳﺘﻤ ﺮ ﺣﺪﺙ ﺍﻻﺧﺘﻼﻑ ،ﻓﻠﻢ ﻳﺴﺘﻘ ﺮ ﺍﻹﲨﺎ ﻉ ﻣﻦ ﺗﻘﺪﻣﻪ ،ﺑﻞ ﻑ ﺑﲔ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻴﻮﻡ ،ﰒ ﻧﻘﻮﻝ :ﱂ ﻳﺨﺎﻟﻒ ﻋﻤﺮ ﺇﲨﺎ ﺍﳋﻼ ﺐ ﺃﻥ ﻫﺬﺍ ﺙ ﻋﻘﻮﺑ ﹰﺔ ﳍﻢ ﳌﺎ ﻋِﻠﻤﻮﺍ ﺃﻧﻪ ﺣﺮﺍﻡ ،ﻭﺗﺘﺎﻳﻌﻮﺍ ﻓﻴﻪ ،ﻭﻻ ﺭﻳ ﺭﺃﻯ ﺇﻟﺰﺍﻣﻬﻢ ﺑﺎﻟﺜﻼ ِ ﺱ ﲟﺎ ﺿﻴﻘﻮﺍ ﺑﻪ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﻓﻴﻪ ﺭﺧﺼ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﺰ ﺳﺎﺋﻎ ﻟﻸﺋﻤﺔ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻟﻨﺎ ﻭﺟﻞ ﻭﺗﺴﻬﻴﻠﹶﻪ ،ﺑﻞ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻌﺴﺮ ،ﻓﻜﻴﻒ ﺑﺄﻣ ِﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﻑ ﻒ ﺑﺎﺧﺘﻼ ِ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻛﻤﺎﻝ ﻧﻈﺮﻩ ﻟﻸﻣﺔ ،ﻭﺗﺄﺩﻳﺒﻪ ﳍﻢ ،ﻭﻟﻜﻦ ﺍﻟﻌﻘﻮﺑﺔ ﲣﺘﻠ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﺷﺨﺎﺹ ،ﻭﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺘﺤﺮﱘ ﺍﻟﻔﻌﻞ ﺍﳌﻌﺎﻗﺐ ﻋﻠﻴﻪ ﻭﺧﻔﺎﺋﻪ ،ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﱂ ﻳ ﹸﻘ ﹾﻞ ﳍﻢ :ﺇﻥ ﻫﺬﺍ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﳕﺎ ﻫﻮ ﺭﺃﻱ ﺭﺁﻩ ﻣﺼﻠﺤ ﹰﺔ ﻟﻸﻣﺔ ﻳﻜﻔﱡﻬﻢ ﺎ ﻋﻦ ﺍﻟﺘﺴﺎﺭﻉ ﺇﱃ ﺇﻳﻘﺎﻉ ﺍﻟﺜﻼﺙ ،ﻭﳍﺬﺍ ﻗﺎﻝ :ﻓﻠﻮ ﺃﻧﺎ ﺃﻣﻀﻴﻨﺎ ﻩ ﻋﻠﻴﻬﻢ ،ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ: $ﻓﺄﺟﻴﺰﻭﻫﻦ ﻋﻠﻴﻬﻢ #ﺃﻓﻼ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺭﺃﻱ ﻣﻨﻪ ﺭﺁﻩ ﻟﻠﻤﺼﻠﺤﺔ ﻻ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﺭﺳﻮﻝ ج ،ﻭﳌﺎ ﻋﻠﻢ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻥ ﺗﻠﻚ ﺍﻷﻧﺎﺓ ﻭﺍﻟﺮﺧﺼﺔ ﻧﻌﻤﺔ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺍﳌﻄﻠﱢﻖ ،ﻭﺭﲪ ﹲﺔ ﺑﻪ ،ﻭﺇﺣﺴﺎ ﹲﻥ ﺇﻟﻴﻪ ،ﻭﺃﻧﻪ ﻗﺎﺑﻠﻬﺎ ﺑﻀﺪﻫﺎ ،ﻭﱂ ﻳﻘﺒﻞ ﺭﺧﺼ ﹶﺔ ﺍﻟﻠﱠﻪ ،ﻭﻣﺎ ﺟﻌﻠﻪ ﻟﻪ ﻣﻦ ﺍﻷﻧﺎﺓ ﻋﺎﻗﺒﻪ ﺑﺄﻥ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻭﺃﻟﺰﻣﻪ ﻣﺎ ﺃﻟﺰﻣﻪ ﻣِﻦ ﺍﻟﺸﺪﺓ ﻭﺍﻻﺳﺘﻌﺠﺎﻝ ،ﻭﻫﺬﺍ ﻣﻮﺍﻓ ﻖ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ،ﺑﻞ ﻫﻮ ﻣﻮﺍﻓﻖ ﳊﻜﻤﺔ ﺍﻟﻠﱠﻪ ﰲ ﺧﻠﻘﻪ ﻗﺪﺭﹰﺍ ﻭﺷﺮﻋﺎﹰ ،ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺗﻌﺪﻭﺍ ﺣﺪﻭﺩﻩ ،ﻭﱂ ﻳ ِﻘﻔﹸﻮﺍ ﻋﻨﺪﻫﺎ ،ﺿﻴﻖ ﻋﻠﻴﻬﻢ ﻣﺎ ﺟﻌﻠﻪ ﳌﻦ ﺍﺗﻘﺎﻩ ﻣﻦ ﺍﳌﺨﺮﺝ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺖ ﺍﻟﻠﱠﻪ ،ﳉﻌﻞ ﻟﻚ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻌﻴﻨﻪ ﻣ ﻦ ﻗﺎﻝ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻤﻄﻠﱢﻖ ﺛﻼﺛﹰﺎ :ﺇﻧﻚ ﻟﻮ ﺍﺗﻘﻴ ﳐﺮﺟﺎﹰ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ .ﻓﻬﺬﺍ ﻧﻈﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻻ ﺃﻧﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻏﻴ ﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻠﱠﻪ ،ﻭﺟﻌﻞ ﺣﻼﳍﺎ ﺣﺮﺍﻣﺎﹰ ،ﻓﻬﺬﺍ ﻏﺎﻳ ﹸﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ،ﻭﻓﻌﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻦ ﻣﻌﻪ ،ﻭﺃﻧﺘﻢ ﱂ ﻳﻤﻜﻨﻜﻢ ﺫﻟﻚ ﺇﻻ ﺑﺈﻟﻐﺎﺀ ﻀﻨﻚِ ،ﻭﺍﳌﻌﺘ ﺮ ِﻙ ﺍﻟﺼﻌﺐِ ،ﻭﺑﺎﻟﻠﱠﻪ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ،ﻓﻬﺬﺍ ﺎﻳﺔ ﺃﻗﺪﺍﻡ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟ ﺍﻟﺘﻮﻓﻴﻖ).(١ ﺤﻞﱡ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻌﺒﺪ ﻳﻄﱢﻠ ﻖ ﺯﻭﺟﺘﻪ ﺗﻄﻠﻴﻘﺘﲔ ،ﰒ ﻳﻌﺘﻖ ﺑﻌﺪ ﺫﻟﻚ ،ﻫﻞ ﺗ ِ ﻟﻪ ﺑﺪﻭﻥ ﺯﻭﺝ ﻭﺇﺻﺎﺑﺔ؟ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )(٢١٨٧
١٨٣ ﺭﻭﻯ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ :ﻣِﻦ ﺣﺪﻳﺚ ﺃﰉ ﺍﳊﺴﻦ ﻣﻮﱃ ﺑﲎ ﻧﻮﻓﻞ ،ﺃﻧﻪ ﺍﺳﺘﻔﱴ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﰲ ﳑﻠﻮ ٍﻙ ﻛﺎﻧﺖ ﲢﺘﻪ ﳑﻠﻮﻛﺔ ،ﻓﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺘﲔ ،ﰒ ﻋﺘِﻘﺎ ﺑﻌﺪ ﺫﻟﻚ ،ﻫﻞ ﻳﺼﻠﹸﺢ ﻟﻪ ﺃﻥ ﳜ ﹸﻄﺒﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻗﻀﻰ ﺑﺬﻟﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج).(١ ﺖ ﻟﻚ ﻭﺍﺣﺪﺓﹲ ،ﻗﻀﻰ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ. ﻭﰱ ﻟﻔﻆ :ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺑ ِﻘﻴ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ،ﺃﻥ ﺍﺑ ﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ﳌﻌﻤﺮ :ﻣﻦ ﺃﺑﻮ ﺣﺴﻦ ﻫﺬﺍ؟ ﻟﻘﺪ ﲢﻤﻞ ﺻﺨﺮ ﹰﺓ ﻋﻈﻴﻤﺔ ﺍﻧﺘﻬﻰ. ﻗﺎﻝ ﺍﳌﻨﺬﺭﻯ :ﻭﺃﺑﻮ ﺣﺴﻦ ﻫﺬﺍ ﻗﺪ ﺫﹸ ِﻛ ﺮ ﲞﲑ ﻭﺻﻼﺡ ،ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ :ﻫﻮ ﻣﻨﻜ ﺮ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ :ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ. ﻭﺇﺫﺍ ﻋِﺘ ﻖ ﺍﻟﻌﺒ ﺪ ﻭﺍﻟﺰﻭﺟﺔ ﰲ ﺣِﺒﺎﻟﻪ ،ﻣﻠﻚ ﲤﺎ ﻡ ﺍﻟﺜﻼﺙ ،ﻭﺇﻥ ﻋِﺘ ﻖ ﻭﻗﺪ ﻃﻠﱠﻘﻬﺎ ﺍﺛﻨﺘﲔ، ﻓﻔﻴﻬﺎ ﺃﺭﺑﻌ ﹸﺔ ﺃﻗﻮﺍﻝ ﻟﻠﻔﻘﻬﺎﺀ. ﺃﺣﺪﻫﺎ :ﺃﺎ ﻻ ِﲢﻞﱡ ﻟﻪ ﺣﱴ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ﺣﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻕ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﺃﻥ ﺍﻟﻌﺒ ﺪ ﺇﳕﺎ ﳝِﻠﻚ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼ ﻃﻠﻘﺘﲔ ﻭﻟﻮ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺣﺮﺓ. ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻌ ِﻘ ﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪﹰﺍ ﻣﺴﺘﺄﻧﻔﹰﺎ ﻣِﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺯﻭﺝ ﻭﺇﺻﺎﺑﺔ ،ﻛﻤﺎ ﺚ ﻋﻤﺮ ﺑﻦ ﻣﻌﺘﺐ ﻫﺬﺍ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺩ ﱠﻝ ﻋﻠﻴﻪ ﺣﺪﻳ ﹸ ﻋﺒﺎﺱ ،ﻭﺃﺣ ﺪ ﺍﻟﻮﺟﻬﲔ ﻟﻠﺸﺎﻓﻌﻴﺔ ،ﻭﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻘﻪ ﺩﻗﻴﻖ ،ﻓﺈﺎ ﺇﳕﺎ ﺣﺮﻣﺘﻬﺎ ﻋﻠﻴﻪ ﺐ ﻣﻠﻚ ﺍﻟﺘﻄﻠﻴﻘﺘﺎ ِﻥ ﻟﻨﻘﺼﻪ ﺑﺎﻟﺮﻕ ،ﻓﺈﺫﺍ ﻋِﺘ ﻖ ﻭﻫﻰ ﰲ ﺍﻟﻌﺪﺓ ،ﺯﺍﻝ ﺍﻟﻨﻘﺺ ،ﻭﻭِ ﺟ ﺪ ﺳﺒ ﺍﻟﺜﻼﺙ ،ﻭﺁﺛﺎ ﺭ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻗﻴﺔ ،ﻓﻤﻠﻚ ﻋﻠﻴﻬﺎ ﲤﺎ ﻡ ﺍﻟﺜﻼﺙ ،ﻭﻟﻪ ﺭﺟﻌﺘﻬﺎ ،ﻭﺇﻥ ﻋﺘ ﻖ ﺑﻌﺪ ﺝ ﻭﺇﺻﺎﺑﺔ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺑﺒﻌﻴﺪ ﰲ ﺍﻧﻘﻀﺎ ِﺀ ﻋﺪﺎ ،ﺑﺎﻧﺖ ﻣﻨﻪ ،ﻭﺣﻠﱠﺖ ﻟﻪ ﺑﺪﻭﻥ ﺯﻭ ٍ ﺍﻟﻘﻴﺎﺱ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺮﺗﺠﻌﻬﺎ ﰲ ﻋِﺪﺎ ،ﻭﺃﻥ ﻳﻨﻜﺤﻬﺎ ﺑﻌﺪﻫﺎ ﺑﺪﻭﻥ ﺯﻭﺝ ﻭﺇﺻﺎﺑﺔ، ﺐ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﲨﻴﻌِﻬﻢ ،ﻓﺈﻥ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﻌﺒﺪ ﻭﺍﳊ ﺮ ﰲ ﺍﻟﻄﻼﻕ ﻭﻟﻮ ﱂ ﻳﻌﺘﻖ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺳﻮﺍﺀ. ﻭﺫﻛﺮ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﺃﰉ ﻣﻌﺒﺪ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٦٢
١٨٤ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺃﻥ ﻋﺒﺪﹰﺍ ﻟﻪ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺗﻄﻠﻴﻘﺘﲔ ،ﻓﺄﻣﺮﻩ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺃﻥ ﺤﻠﱠﻬﺎ ﲟﻠﻚ ﺍﻟﻴﻤﲔ. ﻳﺮﺍ ِﺟﻌﻬﺎ ،ﻓﺄﰉ ،ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻫﻰ ﻟﻚ ﻓﺎﺳﺘ ِ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺯﻭﺟﺘﻪ ﺇﻥ ﻛﺎﻧﺖ ﺣﺮﺓﹰ ،ﻣﻠﻚ ﻋﻠﻴﻬﺎ ﲤﺎ ﻡ ﺍﻟﺜﻼﺙ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻣﺔﹰ ،ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺣﱴ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ. ﻒ ﻭﺍﳋﻠﻒ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ. ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺴﻠ ﺐ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﲨﻴﻌﻬﻢ ،ﺣﻜﺎﻩ ﻕ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ ﺳﻮﺍﺀ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺃﺣﺪﻫﺎ :ﺃﻥ ﻃﻼ ﻋﻨﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻌﻤﻮﻡ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﺇﻃﻼﻗﻬﺎ، ﻭﻋﺪﻡ ﺗﻔﺮﻳﻘﻬﺎ ﺑﲔ ﺣﺮ ﻭﻋﺒﺪ ،ﻭﱂ ﺗﺠ ِﻤ ِﻊ ﺍﻷﻣ ﹸﺔ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ،ﻓﻘﺪ ﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺃﻓﱴ ﻏﻼﻣﹰﺎ ﻟﻪ ﺑﺮﺟﻌﺔ ﺯﻭﺟﺘﻪ ﺑﻌﺪ ﻃﻠﻘﺘﲔ ،ﻭﻛﺎﻧﺖ ﺃﻣﺔ .ﻭﰱ ﻫﺬﺍ ﺍﻟﻨﻘ ِﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻈﺮ ،ﻓﺈﻥ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﺃﻥ ﺃﺑﺎ ﻣﻌﺒﺪ ﺃﺧﱪﻩ ،ﺃﻥ ﻋﺒﺪﹰﺍ ﻛﺎﻥ ﻻﺑﻦ ﻋﺒﺎﺱ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﻣﺮﺃﺓ ﺟﺎﺭﻳﺔ ﻻﺑﻦ ﻋﺒﺎﺱ ،ﻓﻄﻠﻘﻬﺎ ﻓﺒﺘﻬﺎ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻻ ﻃﻼﻕ ﻟﻚ ﻓﺎﺭﺟﻌﻬﺎ).(١ ﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﺳِﻤﺎﻙ ﺑﻦ ﺍﻟﻔﻀﻞ ،ﺃﻥ ﺍﻟﻌﺒﺪ ﺳﺄﻝ ﺍﺑﻦ ﻋﻤﺮ ﺿﺮِﺏ ﺭﺃﺳ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻓﻘﺎﻝ :ﻻ ﺗﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻭﺇﻥ ﻚ).(٢ ﻓﻤﺄﺧﺬ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ،ﺃﻥ ﻃﻼﻕ ﺍﻟﻌﺒﺪ ﺑﻴﺪ ﺳﻴﺪﻩ ،ﻛﻤﺎ ﺃﻥ ﻧِﻜﺎﺣﻪ ﺑﻴﺪﻩ ،ﻛﻤﺎ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ ،ﻋﻦ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺰﺭﻯ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻟﻴﺲ ﻃﻼﻕ ﺍﻟﻌﺒﺪ ﻭﻻ ﻓﺮﻗﺘﻪ ﺑﺸﻰﺀ. ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﺃﻧﻪ ﲰﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﰲ ﺍﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ :ﺳﻴﺪﳘﺎ ﳚﻤ ﻊ ﺑﻴﻨﻬﻤﺎ ،ﻭﻳﻔﺮﻕ) ،(٣ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰉ ﺍﻟﺸﻌﺜﺎﺀ ،ﻭﻗﺎﻝ ﺍﻟﺸﻌﱮ: ﺃﻫ ﹸﻞ ﺍﳌﺪﻳﻨﺔ ﻻ ﻳﺮﻭﻥ ﻟﻠﻌﺒﺪ ﻃﻼﻗﹰﺎ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ ،ﻓﻬﺬﺍ ﻣﺄﺧ ﹸﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻻ ﺃﻧﻪ ﻳﺮﻯ ﻃﻼﻕ ﺍﻟﻌﺒﺪ ﺛﻼﺛﹰﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺘﻪ ﺃﻣﺔ ،ﻭﻣﺎ ﻋﻠﻤﻨﺎ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ ﺑﺬﻟﻚ. ﻕ ﺑﺴﺒﺐ ﺭﻗﻪ ﺍﺛﻨﺘﲔ ،ﻛﻤﺎ ﺭﻭﻯ ﻯ ﺍﻟﺰﻭﺟﲔ ﺇﻥ ﺭﻕ ﻛﺎﻥ ﺍﻟﻄﻼ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ :ﺃﻥ ﹶﺃ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٦٣ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٦٤ ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٥٦
١٨٥ ﲪﺎ ﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ: ﺍﳊ ﺮ ﻳﻄﻠﻖ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﲔ ،ﻭﺗﻌﺘ ﺪ ﲝﻴﻀﺘﲔ ،ﻭﺍﻟﻌﺒ ﺪ ﻳﻄﻠﱢﻖ ﺍﳊﺮﺓ ﺗﻄﻠﻴﻘﺘﲔ ،ﻭﺗﻌﺘﺪ ﺛﻼﺙ ﺣِﻴﺾ ،ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻰ. ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻄﻼﻕ ﺑﺎﻟﺮﺟﺎﻝ ،ﻓﻴﻤِﻠﻚ ﺍﳊ ﺮ ﺛﻼﺛﹰﺎ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺃﻣﺔ، ﻭﺍﻟﻌﺒﺪ ﺛﻨﺘﲔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺣﺮﺓ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﻇﺎﻫﺮ ﻛﻼﻣﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺃ ﻡ ﺳﻠﻤﺔ ﺃﻣﻰ ﺍﳌﺆﻣﻨﲔ ،ﻭﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ، ﻭﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺳﻢ ،ﻭﺳﺎﱂ ،ﻭﺃﰉ ﺳﻠﻤﺔ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ، ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﺃﰉ ﺍﻟﺰﻧﺎﺩ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻭﺍﺑ ِﻦ ﺍﳌﺴﻴﺐ ،ﻭﻋﻄﺎﺀ. ﻕ ﺑﺎﻟﻨﺴﺎﺀ ﻛﺎﻟﻌِﺪﺓ ،ﻛﻤﺎ ﺭﻭﻯ ﺷﻌﺒﺔ ﻋﻦ ﺃﺷﻌﺚ ﺑﻦ ﺳﻮﺍﺭ، ﻭﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﻄﻼ ﻕ ﻭﺍﻟﻌِﺪ ﹸﺓ ﺑﺎﻟﻨﺴﺎﺀ. ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﻣﺴﺮﻭﻕ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ .ﺍﻟﺴﻨﺔ :ﺍﻟﻄﻼ ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﻋﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﻭﻏ ِﲑ ﻭﺍﺣﺪ ،ﻋﻦ ﻋﻴﺴﻰ ﻋﻦ ﺍﻟﺸﻌﱮ ﻋﻦ ﺍﺛﲎ ﻋﺸﺮ ﻣﻦ ﺻﺤﺎﺑﺔ ﺍﻟﻨﱮ ج ،ﻗﺎﻟﻮﺍ :ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌِﺪﺓ ﺑﺎﳌﺮﺃﺓ) ،(١ﻫﺬﺍ ﻟﻔﻈﹸﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳊﺴﻦ ،ﻭﺍﺑﻦ ﺳﲑﻳﻦ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺍﻟﺸﻌﱮ ،ﻭﻋﻜﺮﻣﺔ ،ﻭﳎﺎﻫﺪ ،ﻭﺍﻟﺜﻮﺭﻯ، ﻭﺍﳊﺴﻦ ﺑﻦ ﺣﻰ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺣﻜﹾﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؟ ﻗﻴﻞ :ﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺎﺻﻢ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﻼﻕ ﺍ َﻷ ﻣ ِﺔ ﺗ ﹾﻄﻠِﻴ ﹶﻘﺘﺎﻥِ، ﱮ ج ﻗﺎﻝ $ :ﹶﻃ ﹶ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻋﻦ ﺍﻟﻨ ﻭﹸﻗ ﺮﺅﻫﺎ ﺣﻴ ﻀﺘﺎ ِﻥ.(٢)# ﻭﺭﻭﻯ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﻟﺴﺎﺟﻰ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲰﺮﺓ ﺍﻷﲪﺴﻰ، ﺣﺪﺛﻨﺎ ﻋ ﻤﺮ ﺑﻦ ﺷﺒﻴﺐ ﺍ ﹸﳌﺴﻠﻰ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻴﺴﻲ ،ﻋﻦ ﻋﻄﻴﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻼﻕ ﺍ َﻷ ﻣ ِﺔ ِﺛﻨﺘﺎﻥِ ،ﻭ ِﻋ ﺪﺗﻬﺎ ﺣﻴ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ $ :ﹶﻃ ﹶ ﻀﺘﺎ ِﻥ.(٣)# ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢١٨٩ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٥٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٠٨١ﰲ ﺍﻟﻄﻼﻕ.
١٨٦ ﱃ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﲰﻌﺎﻥ ،ﺃﻥ ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺑﻦ ﺟﺮﻳﺞ ،ﻗﺎﻝ :ﻛﺘﺐ ﺇ ﱠ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻧﺼﺎﺭﻯ ،ﺃﺧﱪﻩ ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ،ﺃﻥ ﻏﻼﻣﹰﺎ ﺖ ﻋﹶﻠﻴ ِﻪ ﺣﺘﻰ ﳍﺎ ﻃﻠﱠﻖ ﺍﻣﺮﺃ ﹰﺓ ﻟﻪ ﺣﺮ ﹰﺓ ﺗﻄﻠﻴﻘﺘﲔ ،ﻓﺎﺳﺘﻔﺘﺖ ﺃ ﻡ ﺳﻠﻤﺔ ﺍﻟﻨﱮ ج ،ﻓﻘﺎﻝ $ :ﺣﺮ ﻣ ﺚ ﻋﻤﺮ ﺑﻦ ﻣﻌﺘﺐ ،ﻋﻦ ﺃﰉ ﺣﺴﻦ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﹶﻏﲑﻩ ،(١)#ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳ ﹸ ﺠ ِﺮﻫﺎ. ﺠ ِﺮﻫﺎ ﻭﺑ ﱮ ج ﻏ ﲑ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﻋ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺍﻟﻨ ﺃﻣﺎ ﺍﻷﻭ ﹸﻝ :ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻫﻮ ﺣﺪﻳﺚ ﳎﻬﻮﻝ ،ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌِﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﻣﻈﺎﻫﺮ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ ﻏ ﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ $ﺃﻃﺮﺍﻓﻪ #ﺑﻌﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺭﻭﻯ ﺃﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﺃﺑﻴﻪ ،ﻓﺄﺗﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻷﻣﲑ ،ﻓﺄﺧﱪﻩ ﺃﻧﻪ ﺲ ﺳﺄﻝ ﺍﻟﻘﺎﺳ ﻢ ﺑﻦ ﳏﻤﺪ ،ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﺫﻟﻚ ،ﻓﻘﺎﻻ ﻫﺬﺍ ،ﻭﻗﺎﻻ ﻟﻪ :ﺇﻥ ﻫﺬﺍ ﻟﻴ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺳﻨ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻜﻦ ﻋﻤِﻞ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻓﺪﻝ ﻉ ﻏ ﲑ ﳏﻔﻮﻅ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺎﺻﻢ ﺍﻟﻨﺒﻴﻞ :ﻣﻈﺎﻫﺮ ﺍﺑﻦ ﺃﺳﻠﻢ ﺿﻌﻴﻒ، ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮ ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﻟﻴﺲ ﺑﺸﻰﺀ ،ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﻣﻨﻜﺮ ﺖ ﺣﺪﻳﺜﹰﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﳒﻬﻞ ﺍﳊﺪﻳﺚ .ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻟﻮ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻟﻘﹸﻠﻨﺎ ﺑﻪ ﺇﻻ ﺃﻧﺎ ﻧﺜﺒ ﻋﺪﺍﻟﺘﻪ. ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﺍﻟﺜﺎﱏ :ﻓﻔﻴﻪ ﻋﻤﺮ ﺑﻦ ﺷﺒﻴﺐ ﺍ ﹸﳌﺴﻠﻰ ﺿﻌﻴﻒ ،ﻭﻓﻴﻪ ﻋﻄﻴﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﺃﻳﻀﹰﺎ.ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﺍﻟﺜﺎﻟﺚ :ﻓﻔﻴﻪ ﺍﺑﻦ ﲰﻌﺎﻥ ﺍﻟﻜﺬﺍﺏ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳎﻬﻮﻝ. ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﺍﻟﺮﺍﺑﻊ :ﻓﻔﻴﻪ ﻋﻤﺮ ﺑﻦ ﻣﻌﺘﺐ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼ ﻡ ﻓﻴﻪ. ﻭﺍﻟﺬﻯ ﺳﻠﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻬﻢ ﻭﺍﻟﻘﻴﺎﺱ. ﺃﻣﺎ ﺍﻵﺛﺎﺭ ،ﻓﻬﻰ ﻣﺘﻌﺎﺭﺿﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﻠﻴﺲ ﺑﻌﻀﻬﺎ ﺃﻭﱃ ﻣﻦ ﺑﻌﺾ ،ﺑﻘﻰ ﺍﻟﻘﻴﺎﺱ، ﻭﲡﺎﺫﹶﺑﻪ ﻃﺮﻓﺎ ِﻥ :ﻃﺮﻑ ﺍﳌﻄﻠﱢﻖ ،ﻭﻃﺮﻑ ﺍﳌﻄﻠﱠﻘﺔ .ﻓﻤﻦ ﺭﺍﻋﻰ ﻃﺮﻑ ﺍﳌ ﹶﻄﻠﱢﻖ ،ﻗﺎﻝ :ﻫﻮ ﺏ ﺍﳌﻨﻜﻮﺣﺎﺕ ﺑﺮﻗﻪ، ﻒ ﺑﺮﻗﻪ ﻛﻤﺎ ﻳﺘﻨﺼﻒ ﻧﺼﺎ ﺼ ﺍﻟﺬﻯ ﳝِﻠﻚ ﺍﻟﻄﻼﻕ ،ﻭﻫﻮ ﺑﻴﺪﻩ ،ﻓﻴﺘﻨ ﻕ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ،ﻭﺗﻠﺰﻣﻬﺎ ﺍﻟﻌﺪﺓ ﻭﺍﻟﺘﺤﺮﱘ ﻭﺗﻮﺍﺑﻌﻬﺎ، ﻭﻣﻦ ﺭﺍﻋﻰ ﻃﺮﻑ ﺍﳌﻄﻠﱠﻘﺔ ،ﻗﺎﻝ :ﺍﻟﻄﻼ ﻯ ﺍﻟﺰﻭﺟﲔ ﻛﺎﻥ ﺭﺍﻋﻰ ﺍﻷﻣﺮﻳﻦ ،ﻭﺃﻋﻤ ﹶﻞ ﻓﹶﺘﻨﺼﻒ ﺑﺮﻗﻬﺎ ﻛﺎﻟﻌﺪﺓ ،ﻭﻣﻦ ﻧﺼﻒ ﺑﺮﻕ ﺃ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٦٠
١٨٧ ﺍﻟﺸﺒﻬﲔ ،ﻭﻣﻦ ﻛﻤﻠ ﻪ ﻭﺟﻌﻠﻪ ﺛﻼﺛﹰﺎ ﺭﺃﻯ ﺃﻥ ﺍﻵﺛﺎﺭ ﱂ ﺗﺜﺒﺖ ،ﻭﺍﳌﻨﻘﻮ ﹸﻝ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ، ﺱ ﻛﺬﻟﻚ ،ﻓﻠﻢ ﻳﺘﻌﱠﻠﻖ ﺑﺸﻰﺀ ﻣﻦ ﺫﻟﻚ ،ﻭﲤﺴﻚ ﺑﺈﻃﻼﻕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻣﺘﻌﺎﺭِﺽ ،ﻭﺍﻟﻘﻴﺎ ﲔ ﺣﺮﺓ ﻭﺃﻣﺔ، ﻕ ﺍﻟﻠﱠﻪ ﺑﲔ ﺣﺮ ﻭﻋﺒﺪ ،ﻭﻻ ﺑ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ ﻃﻠﻘﺘﺎﻥ ،ﻭﱂ ﻳﻔ ﺮ ِ ﺴﻴﹰﺎ﴾ ]ﻣﺮﱘ [٦٤ :ﻗﺎﻟﻮﺍ :ﻭﺍﳊﻜﻤﺔ ﺍﻟﱴ ﻷﺟﻠﻬﺎ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ ﻚ ﻧ ِ ﴿ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺭﺑ ﳊﺮ ،ﻷﻥ ﺍﺛﻨﺘﲔ ﰲ ﺍﳊﺮ ﻭﺍﻟﻌﺒﺪ ﺳﻮﺍﺀٌ ،ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻟﻪ ﺃﻥ ﻳﻨ ِﻜ ﺢ ﺃﺭﺑﻌﹰﺎ ﻛﺎ ﹸ ﺣﺎﺟﺘﻪ ﺇﱃ ﺫﻟﻚ ﻛﺤﺎﺟﺔ ﺍﳊﺮ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻰ ﻭﺃﲪ ﺪ :ﺃﺟﻠﻪ ﰲ ﺍﻹﻳﻼﺀ ﻛﺄﺟ ِﻞ ﺍﳊﺮ ،ﻷﻥ ﻕ ﺍﳊﺮ ﺳﻮﺍﺀ ﺇﺫﺍ ﺿﺮﺭ ﺍﻟﺰﻭﺟﺔ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺳﻮﺍﺀ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻃﻼﻗﹶﻪ ﻭﻃﻼ ﲔ ﺇﻋﻤﺎ ﹰﻻ ﻹﻃﻼﻕ ﻧﺼﻮﺹ ﺍﻟﻄﻼﻕ ،ﻭﻋﻤﻮﻣﻬﺎ ﻟﻠﺤﺮ ﻭﺍﻟﻌﺒﺪ. ﻛﺎﻧﺖ ﺍﻣﺮﺃﺗﺎﳘﺎ ﺣﺮﺗ ِ ﺱ ﻣﻌﻪ :ﺻﻴﺎﻣﻪ ﰲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻛﻠﱢﻬﺎ ،ﻭﺻﻴﺎ ﻡ ﺍﳊﺮ ﺳﻮﺍﺀ، ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﻨﺎ ﻭﺣﺪﻩ ﰲ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﺣ ﺪ ﺍﳊﺮ ﺳﻮﺍﺀ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﺛﺎ ﺭ ﺃﻭ ﺑﻌﻀﻬﺎ ﺛﺎﺑﺘﺎﹰ ،ﳌﺎ ﺳﺒﻘﺘﻤﻮﻧﺎ ﺇﻟﻴﻪ ،ﻭﻻ ﻏﻠﺒﺘﻤﻮﻧﺎ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﺍﺗﻔﻘﺖ ﺍﺛﺎ ﺭ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻧ ﻌﺪﻫﺎ ﺇﱃ ﻏﲑﻫﺎ ،ﻓﺈﻥ ﺍﳊ ﻖ ﻻ ﻳﻌﺪﻭﻫﻢ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺄﻥ ﺍﻟﻄﻼﻕ ﺑﻴ ِﺪ ﺍﻟﺰﻭﺝ ﻻ ﺑﻴ ِﺪ ﻏﲑﻩ ﺕ ﹸﺛﻢ ﹶﻃﱠﻠ ﹾﻘﺘﻤﻮ ﻫ ﻦ﴾ ]ﺍﻷﺣﺰﺍﺏ: ﺤﺘﻢ ﺍ ﹸﳌ ﺆ ِﻣﻨﺎ ِ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿:ﻳﹶﺄﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺇﺫﹶﺍ ﻧ ﹶﻜ ﻑ ﹶﺃ ﻭ ﺳﺮﺣﻮ ﻫﻦ ﺴﻜﹸﻮ ﻫ ﻦ ِﺑ ﻤ ﻌﺮﻭ ٍ ،[٤٩ﻭﻗﺎﻝ﴿ :ﻭﺇﺫﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓﺒﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﻠﹶﻬ ﻦ ﹶﻓﹶﺄ ﻣ ِ ِﺑ ﻤ ﻌﺮﻭ ٍ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣١ :ﻓﺠﻌﻞ ﺍﻟﻄﻼﻕ ﳌﻦ ﻧﻜﺢ ،ﻷﻥ ﻟﻪ ﺍﻹﻣﺴﺎﻙ ،ﻭﻫﻮ ﺍﻟﺮﺟﻌﺔ، ﱮ ج ﺭﺟ ﹲﻞ ﻓﻘﺎﻝ :ﻳﺎ ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ $ﺳﻨﻨﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﺃﺗﻰ ﺍﻟﻨ ﺼ ِﻌ ﺪ ﺭﺳﻮ ﹸﻝ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺳﻴﺪﻯ ﺯﻭﺟﲎ ﺃﻣﺘﻪ ،ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﲎ ﻭﺑﻴﻨﻬﺎ .ﻗﺎﻝ :ﹶﻓ ﻕ ﺝ ﻋﺒ ﺪﻩ ﹶﺃ ﻣﺘﻪ ﹸﺛﻢ ﻳﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﻳ ﹶﻔ ﺮ ﺱ ﻣﺎ ﺑﺎ ﹸﻝ ﹶﺃ ﺣ ِﺪﻛﹸ ﻢ ﻳ ﺰﻭ ﺍﻟﻠﱠﻪ ج ﺍﳌﻨﱪ ،ﻓﻘﺎﻝ$ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﻕ.(١)# ﻼﻕِ ﻟ ﻤ ﻦ ﹶﺃ ﺧ ﹶﺬ ﺑِﺎﻟﺴﺎ ِ ﺑﻴﻨﻬﻤﺎ ،ﺇﻧﻤﺎ ﺍﻟﻄﱠ ﹶ ﻭﻗﺪ ﺭﻭﻯ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑ ِﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻕ ﺍﻟﻌﺒ ِﺪ ﺑﻴ ِﺪ ﺳﻴﺪﻩ ،ﺇﻥ ﻃﻠﱠﻖ ،ﺟﺎﺯ ،ﺇﻥ ﻓﺮﻕ ،ﻓﻬﻰ ﻭﺍﺣﺪﺓ ﺇﺫﺍ ﻋﻨﻬﻤﺎ ؛ ﻛﺎﻥ ﻳﻘﻮﻝ :ﻃﻼ )(٢ ﻛﺎﻧﺎ ﻟﻪ ﲨﻴﻌﺎﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﺒ ﺪ ﻟﻪ ،ﻭﺍﻷﻣ ﹸﺔ ﻟﻐﲑﻩ ،ﻃﻠﱠﻖ ﺍﻟﺴﻴ ﺪ ﺃﻳﻀﹰﺎ ﺇﻥ ﺷﺎﺀ . ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٩٦٤ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١١١٥٩
١٨٨ ﻕ ﺍﻟﻌﺒﺪ ﻭﻻ ﻭﺭﻭﻯ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺰﺭﻯ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻨﻪ :ﻟﻴﺲ ﻃﻼ ﻓﺮﻗﺘﻪ ﺑﺸﻰﺀ.ﻭﺫﻛﺮ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱏ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﲰﻊ ﺟﺎﺑﺮﹰﺍ ﻳﻘﻮﻝ ﰲ ﺍﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ :ﺳﻴﺪﳘﺎ ﳚﻤ ﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻳﻔﺮﻕ).(١ ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺍﳌﺘﻘﺪﻡ، ﻭﻗﻀﺎ ُﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺣ ﻖ ﺃﻥ ﻳﺘﺒﻊ .ﻭﺣﺪﻳ ﹸ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﻣﺎ ﻓﻴﻪ ،ﻓﺎﻟﻘﺮﺁ ﹸﻥ ﻳ ﻌﻀﺪﻩ ،ﻭﻋﻠﻴﻪ ﻋﻤ ﹸﻞ ﺍﻟﻨﺎﺱ. ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻤﻦ ﻃﻠﱠﻖ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ ،ﰒ ﺭﺍﺟﻌﻬﺎ ﺑﻌ ﺪ ﺯﻭﺝ ﺃﺎ ﻋﻠﻰ ﺑﻘﻴﺔ ﻕ ﺍﻟﻄﻼ ِ ﺴﻢٍ ،ﺃﻧﻪ ﺃﺧﱪﻩ ،ﺃﻧﻪ ﲰﻊ ﻧﺒﻴ ﻪ ﺑ ﻦ ﻭﻫﺐ ،ﻳﺤﺪﺙ ﺫﻛﺮ ﺍﺑ ﻦ ﺍﳌﺒﺎﺭﻙ ،ﻋﻦ ﻋﺜﻤﺎ ﹶﻥ ﺑ ِﻦ ِﻣ ﹾﻘ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﻗﻮﻣﻪ ،ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﻀﻰ ﰲ ﺍﳌﺮﺃﺓ ﻳﻄﱢﻠﻘﹸﻬﺎ ﺯﻭﺟﻬﺎ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ ،ﰒ ﻳﺮ ِﲡﻌﻬﺎ ﺑﻌﺪ ﺯﻭﺝ ﺃﺎ ﻋﻠﻰ ﻣﺎ ﺑﻘﻰ ﻣﻦ ﺍﻟﻄﻼﻕ).(٢ ﻭﻫﺬﺍ ﺍﻷﺛﺮ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻌﻴﻒ ﻭﳎﻬﻮﻝ ،ﻓﻌﻠﻴﻪ ﺃﻛﺎﺑ ﺮ ﺍﻟﺼﺤﺎﺑﺔ ،ﻛﻤﺎ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ $ﻣﺼﻨﻔﻪ ،#ﻋﻦ ﻣﺎﻟﻚ ،ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺣﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻭﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﻳﺴﺎﺭ ،ﻛﻠﻬﻢ ﻳﻘﻮﻝ :ﲰﻌ ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻘﻮﻝ :ﺃﻳﻤﺎ ﺍﻣﺮﺃ ٍﺓ ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﺖ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ :ﲰﻌ ﺕ ﻋﻨﻬﺎ ،ﺃﻭ ﻳﻄﹶﻠﻘﹶﻬﺎ ﰒ ﺗﻄﻠﻴﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ ،ﰒ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﻓﻴﻤﻮ ﻳﻨﻜﺤﻬﺎ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ،ﻓﺈﺎ ﻋﻨﺪﻩ ﻋﻠﻰ ﻣﺎ ﺑﻘﻰ ﻣِﻦ ﻃﻼﻗﻬﺎ).(٣ ﻭﻋﻦ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺃﰉ ﺑﻦ ﻛﻌﺐ ،ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻣﺜﻠﻪ).(٤ ﱮ ج. ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﻛﺎﺑﺮ ﻣِﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١١٥٠ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ) (١١١٥٤ﻭ ) (١١١٥٥ﻭ ) (١١١٥٦ﻭ ) (١١١٥٧ﻭ ).(١١١٥٨ ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١١٦٣ﻭ ) (١١١٦٤ﻭ ) (١١١٦٥ﻭ ).(١١١٦٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤١١ ،٤٠٨/٩
١٨٩ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑ ﻦ ﻋﻤﺮ ،ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ :ﺗﻌﻮ ﺩ ﻋﻠﻰ ﻕ ﺟﺪﻳﺪ. ﺍﻟﺜﻼﺙ) ،(١ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﻧِﻜﺎﺡ ﺟﺪﻳﺪ ،ﻭﻃﻼ ﻞ اﻟﺤﺪﻳﺚ ،ﻓﻴﻬﻢ أﺣﻤﺪُ ،واﻟﺸﺎﻓﻌﻰﱡ ،وﻣﺎﻟﻚُ ،وذهﺐ ل أه ُ ل اﻷ ﱠو ِ وذهﺐ إﻟﻰ اﻟﻘﻮ ِ إﻟﻰ اﻟﺜﺎﻧﻰ أﺑﻮ ﺣﻨﻴﻔﺔ ،هﺬا إذا أﺻﺎﺑﻬﺎ اﻟﺜﺎﻧﻰ ،ﻓﺈن ﻟﻢ ﻳُﺼﺒﻬﺎ ﻓﻬﻰ ﻋﻠﻰ ﻣﺎ ﺑﻘﻰ ﻣﻦ ﻃﻼﻗﻬﺎ ﻋﻨﺪ اﻟﺠﻤﻴﻊ .وﻗﺎل اﻟﻨﺨﻌﻰ :ﻟﻢ أﺳﻤﻊ ﻓﻴﻬﺎ اﺧﺘﻼﻓﺎً ،وﻟﻮ ﺛﺒﺖ ﻞ اﻟﻨﺰاع ﻓﻲ اﻟﻤﺴﺄﻟﺔ ،وﻟﻮ اﺗﻔﻘﺖ اﺛﺎ ُر اﻟﺼﺤﺎﺑﺔ ،ﻟﻜﺎﻧﺖ ﺚ ﻟﻜﺎن ﻓﺼ َ اﻟﺤﺪﻳ ُ ﻼ أﻳﻀًﺎ. ﻓﺼ ً
ﺖ ﺇﺻﺎﺑﺘﻪ ﺍﻟﺜﻼﺙﹶ ،ﻭﺃﻋﺎﺩﺎ ﻭﺃﻣﺎ ﻓﻘﻪ ﺍﳌﺴﺄﻟﺔ ﻓﻤﺘﺠﺎﺫﺏ ،ﻓﺈﻥ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱏ ﺇﺫﺍ ﻫ ﺪ ﻣ ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻳﻘﻮﻟﻮﻥ :ﳌﺎ ﻛﺎﻧﺖ ﻕ ﺟﺪﻳﺪٍ ،ﻓﻤﺎ ﺩﻭﺎ ﺃﻭﱃ ،ﻭﺃﺻﺤﺎ ﺇﱃ ﺍﻷﻭﻝ ﺑﻄﻼ ٍ ﺇﺻﺎﺑﺔ ﺍﻟﺜﺎﱏ ﺷﺮﻃﹰﺎ ﰲ ِﺣ ﱢﻞ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ ﻟﻸﻭﻝ ﱂ ﻳﻜﻦ ﺑﺪ ﻣِﻦ ﻫﺪﻣﻬﺎ ﻭﺇﻋﺎﺩﺎ ﻋﻠﻰ ﻃﻼﻕ ﺟﺪﻳﺪٍ ،ﻭﺃﻣﺎ ﻣ ﻦ ﹸﻃﱢﻠﻘﹶﺖ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ ،ﻓﻠﻢ ﺗﺼﺎﺩِﻑ ﺇﺻﺎﺑﺔ ﺍﻟﺜﺎﱏ ﻓﻴﻬﺎ ﲢﺮﳝﹰﺎ ﻳﺰﻳﻠﹸﻪ، ﳊ ﱢﻞ ﻟﻸﻭﻝ ،ﻓﻠﻢ ﺗ ﻬ ِﺪ ﻡ ﺷﻴﺌﺎﹰ ،ﻓﻮﺟﻮﺩﻫﺎ ﻛﻌﺪﻣﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻭﻝ، ﻁﰲﺍِ ﻭﻻ ﻫﻰ ﺷﺮ ﹲ ﻭﺇﺣﻼﳍﺎ ﻟﻪ ،ﻓﻌﺎﺩﺕ ﻋﻠﻰ ﻣﺎ ﺑﻘﻰ ﻛﻤﺎ ﻟﻮ ﱂ ﻳﺼﺒﻬﺎ ،ﻓﺈﻥ ﺇﺻﺎﺑﺘﻪ ﻻ ﺃﺛﺮ ﳍﺎ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻧﻜﺎﺣﻪ ،ﻭﻃﻼﻗﹸﻪ ﻣﻌﻠﱠﻖ ﺎ ﺑﻮﺟﻪ ﻣﺎ ،ﻭﻻ ﺗﺄﺛ ﲑ ﳍﺎ ﻓﻴﻪ. ﺤﻞﱡ ﻟﻸﻭﻝ ﺣﱴ ﻳﻄﹶﺄﻫﺎ ﺍﻟﺰﻭ ﺝ ﺍﻟﺜﺎﱏ ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ ﻻ ﺗ ِ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻣﺮﺃ ﹶﺓ ﺭِﻓﺎﻋﺔ ﺍﻟﻘﹸﺮ ِﻇ ﻰ ﺟﺎﺀﺕ ﺖ ﺖ ﻃﻼﻗﻰ ،ﻭﺇﱏ ﻧﻜﺤ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﺭِﻓﺎﻋﺔ ﻃﻠﱠﻘﲎ ،ﹶﻓﺒ ﺑﻌﺪﻩ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑ ﻦ ﺍﻟﺰﺑﲑ ﺍﻟﻘﹸﺮﻇﻰ ،ﻭﺇ ﱠﻥ ﻣﺎ ﻣﻌﻪ ﻣﺜ ﹸﻞ ﺍ ﹸﳍ ﺪﺑﺔِ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج: ﻕ ﻋ ﺴﻴﹶﻠﺘﻪ ﻭﻳﺬﹸﻭ ﻚ ﺗﺮﻳﺪِﻳ ﻦ ﹶﺃ ﹾﻥ ﺗ ﺮﺟِﻌﻰ ﺇﱃ ِﺭﻓﹶﺎ ﻋ ﹶﺔ .ﻻﹶ ،ﺣﺘﻰ ﺗﺬﹸﻭﻗﻰ ﻋ $ﹶﻟ ﻌﻠﱠ ِ ﺴﻴﹶﻠﺘﻚ.(٢)# ﻭﰱ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ :ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: $ﺍﻟﻌ ﺴﻴﹶﻠﺔﹸ :ﺍﳉِﻤﺎﻉ ﻭﹶﻟ ﻮ ﹶﻟ ﻢ ﻳﻨﺰِﻝ.(٣)# ﻭﻓﻴﻬﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ :ﺳِﺌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋ ِﻦ ﺍﻟ ﺮﺟِ ﻞ ﻳ ﹶﻄﻠﱢ ﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ، ﻓﻴﺘﺰ ﻭﺟﻬﺎ ﺍﻟﺮﺟﻞ ،ﹶﻓﻴ ﻐِﻠﻖ ﺍﻟﺒﺎﺏ ،ﻭﻳﺮﺧﻰ ﺍﻟﺴﺘﺮ ،ﰒ ﻳﻄﻠﱢﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧ ﹶﻞ ﺎ؟ ﻗﺎﻝ $ :ﹶﻻ ) (١ﱂ ﳒﺪﻩ ﰲ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﺍﻟﻨﺴﺎﺋﻲ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(١٩٤/٦ ) (٣ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٠٣٨ﰲ ﺍﻟﻄﻼﻕ.
١٩٠ ﻸ ﻭ ِﻝ ﺣﺘﻰ ﻳﺠﺎ ِﻣﻌﻬﺎ ﺍﻵ ﺧﺮ.(١)# ﺤﻞﱡ ِﻟ َ ﺗ ِ ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺃﻣﻮﺭﹰﺍ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮ ﹸﻝ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻻ ﻳﻘ ِﺪﺭ ﻋﻠﻰ ﲨﺎﻋﻬﺎ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺇﺻﺎﺑ ﹶﺔ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱏ ﺷﺮﻁ ﰲ ﺣﻠﻬﺎ ﻟﻸﻭﻝ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺍﻛﺘﻔﻰ ﲟﺠﺮﺩ ﺍﻟﻌﻘﺪ ،ﻓﺈﻥ ﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ ﺑﺎﻟﺴﻨﺔ ﺍﻟﱴ ﻻ ﻣﺮﺩ ﳍﺎ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺍﻹﻧﺰﺍﻝ ،ﺑﻞ ﻳﻜﻔﻰ ﳎﺮ ﺩ ﺍﳉﻤﺎﻉ ﺍﻟﺬﻯ ﻫﻮ ﺫﻭ ﻕ ﺍﻟﻌﺴﻴﻠﺔ. ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ج ﱂ ﳚﻌ ﹾﻞ ﳎﺮ ﺩ ﺍﻟﻌﻘﺪ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻯ ﻫﻮ ﻧﻜﺎﺡ ﺭﻏﺒﺔ ﻛﺎﻓﻴﺎﹰ ،ﻭﻻ ﺍﺗﺼﺎﻝ ﺍﳋﻠﻮﺓ ﺑﻪ ،ﻭﺇﻏﻼﻕ ﺍﻷﺑﻮﺍﺏ ،ﻭﺇﺭﺧﺎﺀ ﺍﻟﺴﺘﻮﺭ ﺣﱴ ﻳﺘﺼﻞ ﺑﻪ ﺍﻟﻮﻁﺀُ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﺽ ﻟﻠﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻓﻴﻪ ﺳﻮﻯ ﺻﻮﺭ ِﺓ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻔﻰ ﳎﺮﺩ ﻋﻘﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺬﻯ ﻻ ﻏﺮ ﺍﻟﻌﻘﺪ ،ﻭﺇﺣﻼﳍﺎ ﻟﻸﻭﻝ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻘﺪ ﺍﻟﺮﻏﺒﺔ ﺍﳌﻘﺼﻮﺩ ﻟﻠﺪﻭﺍﻡ ﻏ ﲑ ﺲ ﻣﺴﺘﻌﺎﺭ ﻟِﻴﺤﻠﱠﻬﺎ ﻻ ﺭﻏﺒﺔ ﻟﻪ ﰲ ﻑ ﺣﱴ ﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻟﻮﻁﺀ ،ﻓﻜﻴﻒ ﻳﻜﻔﻰ ﻋﻘ ﺪ ﺗﻴ ٍ ﻛﺎ ٍ ﺇﻣﺴﺎﻛﻬﺎ ،ﺇﳕﺎ ﻫﻮ ﻋﺎ ِﺭﻳﺔ ﻛﺤﻤﺎﺭ ﺍﻟﻌﺸﺮﻳﻦ ﺍﳌﺴﺘﻌﺎﺭ ﻟﻠﻀﺮﺍﺏ؟ ﺝ ﻕ ﺯﻭﺟﻬﺎ ﻭﺍﻟﺰﻭ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﺮﺃﺓ ﺗﻘﻴﻢ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻃﻼ ِ ﻣﻨﻜﺮ ﺫﻛﺮ ﺍﺑ ﻦ ﻭﺿﺎﺡ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻣﺮﱘ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﺳﻠﻤﺔ ،ﻋﻦ ﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ، ﻚ ِﺑﺸﺎ ِﻫ ٍﺪ ﻭﺍ ِﺣ ٍﺪ ﺕ ﻋﻠﹶﻰ ﺫﹶﻟ ﻕ ﺯﻭﺟﻬﺎ ،ﹶﻓﺠﺎ َﺀ ﻼ ﺖ ﺍ ﹶﳌ ﺮﹶﺃﺓﹸ ﹶﻃ ﹶ ﱮ ج ،ﻗﺎﻝ$ :ﺇﺫﹶﺍ ﺍ ﺩ ﻋ ِ ﻋﻦ ﺍﻟﻨ ﺖ ﻋﻨﻪ ﺷﻬﺎ ﺩﺓﹸ ﺍﻟﺸﺎ ِﻫﺪِ ،ﻭﺇ ﹾﻥ ﻧ ﹶﻜ ﹶﻞ ﹶﻓﻨﻜﹸﻮﻟﹸﻪ ﺤِﻠ ﻋ ﺪﻝِ ،ﺍﺳﺘ ﻒ ﺑ ﹶﻄﹶﻠ ﻒ ﺯ ﻭﺟﻬﺎ ،ﻓِﺈ ﹾﻥ ﺣﹶﻠ )(٢ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﺷﺎ ِﻫ ٍﺪ ﺁ ﺧﺮ ،ﻭﺟﺎ ﺯ ﻃﹶﻼﻗﹸﻪ ، #ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﳊﻜ ﻢ ﺃﺭﺑﻌ ﹶﺔ ﺃﻣﻮﺭ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﻳﻜﺘﻔﻰ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻮﺍ ِﺣ ِﺪ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﻻ ﻣﻊ ﳝﲔ ﺍﳌﺮﺃﺓ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺍﻟﺸﺎﻫ ﺪ ﻭﺍﻟﻴﻤﲔ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻷﻣﻮﺍﻝ ﺧﺎﺻﺔ ﻻ ﻳﻘ ﻊ ﰲ ﺣﺪ ،ﻭﻻ ﻧِﻜﺎﺡ، ﺺ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻪ ﻋﻠﻰ ﺃﻥ ﻭﻻ ﻃﻼﻕ ،ﻭﻻ ﺇﻋﺘﺎﻕ ،ﻭﻻ ﺳﺮﻗﺔ ،ﻭﻻ ﻗﺘﻞ .ﻭﻗﺪ ﻧ ﺍﻟﻌﺒ ﺪ ﺇﺫﺍ ﺍﺩﻋﻰ ﺃﻥ ﺳﻴﺪﻩ ﺃﻋﺘﻘﻪ ،ﻭﺃﺗﻰ ﺑﺸﺎﻫﺪ ،ﺣﻠﻒ ﻣﻊ ﺷﺎﻫﺪﻩ ،ﻭﺻﺎﺭ ﺣﺮﺍﹰ ،ﻭﺍﺧﺘﺎﺭﻩ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٣٩٩/٨ﻭﻣﺴﻠﻢ ).(١٤٧٥ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١١٩٨٤
١٩١ ﺍﳋِﺮﻗﻰ ،ﻭﻧﺺ ﺃﲪﺪ ﰲ ﺷﺮﻳﻜﲔ ﰲ ﻋﺒﺪ ﺍﺩﻋﻰ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﺷﺮﻳﻜﹶﻪ ﺃﻋﺘﻖ ﺣﻘﱠﻪ ﻒ ﻒ ﻣﻊ ﹸﻛﻞﱢ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﻭﻳﺼ ﲑ ﺣﺮﺍﹰ ،ﻭﳛِﻠ ﺴ ﺮﻳ ِﻦ ﻋﺪﻟﲔ ،ﻓﻠﻠﻌﺒﺪ ﺃﻥ ﳛﻠ ﻣﻨﻪ ،ﻭﻛﺎﻧﺎ ﻣﻌ ِ ﺖ ﺑﺸﺎﻫ ٍﺪ ﻭﳝﲔ. ﻣﻊ ﺃﺣﺪﳘﺎ ،ﻭﻳﺼ ﲑ ﻧﺼﻔﹸﻪ ﺣﺮﺍﹰ ،ﻭﻟﻜﻦ ﻻ ﻳﻌﺮﻑ ﻋﻨﻪ ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﺜﺒ ﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻫﺬﺍ ﻋﻠﻰ ﺃﻧﻪ ﻳﺜﹸﺒﺖ ﺑﺸﺎ ِﻫ ٍﺪ ﻭﻧﻜﻮ ِﻝ ﺍﻟﺰﻭﺝ ،ﻭﻫﻮ ﻭﻗﺪ ﺩ ﱠﻝ ﺣﺪﻳ ﹸ ﺏ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻻ ﺍﻟﺼﻮﺍ ﺾ ﺍﳌﻮﺍﺿﻊ، ﻳﻌﺮﻑ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﺇﻻ ﻣﻦ ﺍﺣﺘﺞ ﺑﻪ ،ﻭﺑﲎ ﻋﻠﻴﻪ ﻭﺇﻥ ﺧﺎﻟﻔﻪ ﰲ ﺑﻌ ِ ﻭﺯﻫ ﲑ ﺑﻦ ﳏﻤﺪ ،ﺍﻟﺮﺍﻭﻯ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺛﻘﺔ ﳏﺘﺞ ﺑﻪ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ ،#ﻭﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﺳﻠﻤﺔ ،ﻫﻮ ﺃﺑﻮ ﺣﻔﺺ ﺍﻟﺘﻨﻴﺴﻰ ،ﳏﺘﺞ ﺑﻪ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﺃﻳﻀﺎﹰ ،ﻓﻤﻦ ﺍﺣﺘ ﺞ ﲝﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻓﻬﺬﺍ ﻣﻦ ﺃﺻﺢ ﺣﺪﻳﺜﻪ. ﺝ ﻳﺴﺘﺤﻠﻒ ﰲ ﺩﻋﻮﻯ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﱂ ﺗ ﹸﻘ ﻢ ﻟﻠﻤﺮﺃﺓ ﺑﻪ ﺑﻴﻨﺔ ،ﻟﻜﻦ ﺇﳕﺎ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﺰﻭ ﺍﺳﺘﺤﻠﻔﻪ ﻣﻊ ﻗﻮﺓ ﺟﺎﻧﺐ ﺍﻟﺪﻋﻮﻯ ﺑﺎﻟﺸﺎﻫﺪ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﳛﻜﻢ ﰲ ﺍﻟﻄﻼﻕ ﺑﺸﺎﻫﺪٍ ،ﻭﻧﻜﻮﻝ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﳛﻜﹸﻢ ﺑﻮﻗﻮﻋﻪ ﲟﺠﺮﺩ ﺍﻟﻨﻜﻮﻝ ﻣﻦ ﻏﲑ ﺷﺎﻫﺪ ،ﻓﺈﺫﺍ ﺍﺩﻋﺖ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺍﻟﻄﻼﻕ ،ﻭﺃﺣﻠﻔﻨﺎﻩ ﳍﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﹶﻓﻨ ﹶﻜﻞﹶ ،ﻗﻀﻰ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺃﻗﺎﻣﺖ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻭﱂ ﻳﺤﻠﻒ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻋﺪﻡ ﺩﻋﻮﺍﻫﺎ ،ﻓﺎﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﻜﻮﻝ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻗﻮﻯ. ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ :ﺃﻧﻪ ﻻ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻨﻜﻮﻝ ﺇﻻ ﺇﺫﺍ ﺃﻗﺎﻣﺖ ﺍﳌﺮﺃ ﹸﺓ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﺍﹰ ،ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﺃﻧﻪ ﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﲟﺠﺮﺩ ﺩﻋﻮﺍﻫﺎ ﻣﻊ ﻧﻜﻮﻟﻪ ،ﻟﻜﻦ ﻣﻦ ﻳﻘﻀﻰ ﻋﻠﻴﻪ ﺑﻪ ﻳﻘﻮﻝ :ﺍﻟﻨﻜﻮ ﹸﻝ ﺇﻣﺎ ﺇﻗﺮﺍﺭ ،ﻭﺇﻣﺎ ﺑﻴﻨﺔ ،ﻭﻛﻼﳘﺎ ﻳﺤﻜﻢ ﺑﻪ، ﺾ ﻫﺬﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻜﻮ ِﻝ ﰲ ﺩﻋﻮﻯ ﺍﻟﻘِﺼﺎﺹ ،ﻭﻳﺠﺎﺏ ﺑﺄﻥ ﺍﻟﻨﻜﻮ ﹶﻝ ﺑﺪﻝ ﺍﺳﺘﻐﲎ ﻭﻟﻜﻦ ﻳﻨﺘ ِﻘ ﺑﻪ ﻓﻴﻤﺎ ﻳﺒﺎﺡ ﺑﺎﻟﺒﺪﻝ ،ﻭﻫﻮ ﺍﻷﻣﻮﺍ ﹸﻝ ﻭﺣﻘﻮﻗﻬﺎ ﺩﻭﻥ ﺍﻟﻨﻜﺎﺡ ﻭﺗﻮﺍﺑﻌﻪ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﻨﻜﻮ ﹶﻝ ﲟﱰﻟﺔ ﺍﻟﺒﻴﻨﺔ ،ﻓﻠﻤﺎ ﺃﻗﺎﻣﺖ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺷﻄ ﺮ ﺍﻟﺒﻴﻨﺔ ﻛﺎﻥ ﺍﻟﻨﻜﻮ ﹸﻝ ﻗﺎﺋﻤﺎﹰ ،ﻣﻘﺎﻡ ﲤﺎﻣﻬﺎ. ﺐ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳉﻼﺏ ﰲ ﻭﳓﻦ ﻧﺬﻛ ﺮ ﻣﺬﺍﻫ ﺤﻠﱠﻒ ﺑﺪﻋﻮﺍﻫﺎ ،ﻓﺈﻥ ﺃﻗﺎﻣﺖ ﻋﻠﻰ ﻕ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﱂ ﻳ $ﺗﻔﺮﻳﻌﻪ :#ﻭﺇﺫﺍ ﺍﺩﻋﺖ ﺍﳌﺮﺃ ﹸﺓ ﺍﻟﻄﻼ ﻕ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ،ﻭﻫﺬﺍ ﺖ ﺍﻟﻄﻼ ﺫﻟﻚ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﺍﹰ ،ﱂ ﺗﺤﻠﻒ ﻣﻊ ﺷﺎﻫﺪﻫﺎ ،ﻭﱂ ﻳﺜﺒ ِ ﺍﻟﺬﻯ ﻗﺎﻟﻪ ﻻ ﻳﻌﻠﻢ ﻓﻴﻪ ﻧﺰﺍﻉ ﺑﲔ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻗﺎﻝ :ﻭﻟﻜﻦ ﳛﻠﻒ ﳍﺎ ﺯﻭﺟﻬﺎ ،ﻓﺈﻥ
١٩٢ ﺣﻠﻒ ،ﺑﺮﻯ َﺀ ﻣﻦ ﺩﻋﻮﺍﻫﺎ. ﺖ :ﻫﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ .ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﳛِﻠﻒ ﻗﻠ ﻟﺪﻋﻮﺍﻫﺎ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻻ ﳛﻠﻒ .ﻓﺈﻥ ﻗﻠﻨﺎ :ﻻ ﳛﻠﻒ ،ﻓﻼ ﺇﺷﻜﺎﻝ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﳛﻠﻒ ،ﻓﻨﻜﻞ ﻋﻦ ﺍﻟﻴﻤﲔ ،ﻓﻬﻞ ﻳﻘﻀﻰ ﻋﻠﻴﻪ ﺑﻄﻼﻕ ﺯﻭﺟﺘﻪ ﻼ ﺬﺍ ﺑﺎﻟﻨﻜﻮﻝ؟ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﻣﺎﻟﻚ ،ﺇﺣﺪﺍﳘﺎ :ﺃﺎ ﺗﻄﹸﻠ ﻖ ﻋﻠﻴﻪ ﺑﺎﻟﺸﺎﻫﺪ ﻭﺍﻟﻨﻜﻮﻝ ﻋﻤ ﹰ ﺍﳊﺪﻳﺚ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺃﺷﻬﺐ ،ﻭﻫﺬﺍ ﻓﻴﻪ ﻏﺎﻳ ﹸﺔ ﺍﻟﻘﻮﺓ ،ﻷﻥ ﺍﻟﺸﺎﻫﺪ ﻭﺍﻟﻨﻜﻮﻝ ﺳﺒﺒﺎﻥ ﻣِﻦ ﺐ ﺍﳌﺪﻋﻰ ﻤﺎ ،ﻓﺤﻜﻢ ﻟﻪ ،ﻓﻬﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻷﺛﺮ ﻭﺍﻟﻘﻴﺎﺱ. ﺟﻬﺘﲔ ﳐﺘﻠﻔﺘﲔ ،ﻓﻘﻮﻯ ﺟﺎﻧ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﻪ :ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻧ ﹶﻜ ﹶﻞ ﻋﻦ ﺍﻟﻴﻤﲔ ،ﺣِﺒﺲ ،ﻓﺈﻥ ﻃﺎﻝ ﺣﺒﺴﻪ ،ﺗِ ﺮ ﻙ. ﻭﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻫﻞ ﻳﻘﻀﻰ ﺑﺎﻟﻨﻜﻮﻝ ﰲ ﺩﻋﻮﻯ ﺍﳌﺮﺃﺓ ﺍﻟﻄﻼﻕ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻭﻻ ﺃﺛﺮ ﻋﻨﺪﻩ ﻹﻗﺎﻣﺔ ﺍﻟﺸﺎﻫ ِﺪ ﺍﻟﻮﺍﺣﺪ ،ﺑﻞ ﺇﺫﺍ ﺍﺩﻋﺖ ﻋﻠﻴﻪ ﺍﻟﻄﻼﻕ ،ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﰲ ﺍﺳﺘﺤﻼﻓﻪ ،ﻓﺈﻥ ﻗﻠﻨﺎ :ﻻ ﻳﺴﺘﺤﻠﻒ ،ﱂ ﻳﻜﻦ ﻟﺪﻋﻮﺍﻫﺎ ﺃﺛﺮ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﻳﺴﺘﺤﻠﻒ ،ﻓﺄﰉ ﻓﻬﻞ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻄﻼﻕ؟ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ،ﻭﺳﻴﺄﺗﻰ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺍﻟﻜﻼ ﻡ ﰲ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﻜﻮﻝ ،ﻭﻫﻞ ﻫﻮ ﺇﻗﺮﺍﺭ ﺃﻭ ﺑﺪﻝ ،ﺃﻭ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﺒﻴﻨﺔ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟. ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﲣﻴﲑ ﺃﺯﻭﺍﺟﻪ ﺑﲔ ﺍﳌﹸﻘﺎﻡ ﻣﻌﻪ ﻭﺑﲔ ﻣﻔﺎﺭﻗﺘﻬﻦ ﻟﻪ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﳌﺎ ﺃﹸ ِﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻚ ﹶﺃﻻﱠ ﺗ ﻌﺠﻠﻰ ﺣﺘﻰ ﺗﺴﺘ ﹾﺄﻣِﺮﻯ ﻼ ﻋﹶﻠﻴ ِ ﻚ ﹶﺃﻣﺮﹰﺍ ﹶﻓ ﹶ ﺑﺘﺨﻴﲑ ﺃﺯﻭﺍﺟﻪ ،ﺑﺪﺃ ﰉ ،ﻓﻘﺎﻝ$ :ﺇﻧﻰ ﺫﹶﺍ ِﻛ ﺮ ﹶﻟ ِ ﱮ ﹸﻗ ﹾﻞ ﻚ .#ﻗﺎﻟﺖ :ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺃﺑﻮﻯ ﱂ ﻳﻜﻮﻧﺎ ﻟﻴﺄﻣﺮﺍﱏ ﺑﻔﺮﺍﻗﻪ ،ﰒ ﻗﺮﺃ﴿:ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﹶﺃﺑ ﻮﻳ ِ ﻼ ﳊﻴﺎ ﹶﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﹶﻓﺘﻌﺎﹶﻟﻴ ﻦ ﹸﺃ ﻣﺘ ﻌ ﹸﻜﻦ ﻭﹸﺃ ﺳﺮ ﺣ ﹸﻜﻦ ﺳﺮﺍﺣﹰﺎ ﺟﻤِﻴ ﹰ ﻚ ﺇ ﹾﻥ ﹸﻛﻨﺘﻦ ﺗِ ﺮ ﺩ ﹶﻥ ﺍ ﹶ َﻷ ﺯﻭﺍ ِﺟ ﺕ ِﻣﻨ ﹸﻜﻦ ﹶﺃﺟﺮﹰﺍ ﺴﻨﺎ ِ ﺤِ * ﻭِﺇ ﹾﻥ ﹸﻛﻨﺘﻦ ﺗِ ﺮ ﺩ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ﻭﺍﻟﺪﺍ ﺭ ﺍﻵ ِﺧ ﺮ ﹶﺓ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﹶﺃ ﻋ ﺪ ِﻟ ﹾﻠ ﻤ ﺖ :ﰲ ﻫﺬﺍ ﺍﺳﺘﺄﻣﺮ ﺃﺑﻮﻯ؟ ﻓﺈﱏ ﺃﺭﻳ ﺪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻋﻈِﻴﻤﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ [٢٩-٢٨ :ﻓﻘﻠ ﺝ ﺍﻟﻨﱮ ج ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻓﻌﻠﺖ ،ﻓﻠﻢ ﻳﻜﻦ ﺫﻟﻚ ﻭﺍﻟﺪﺍ ﺭ ﺍﻵﺧﺮ ﹶﺓ .ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﰒ ﹶﻓﻌﻞ ﺃﺯﻭﺍ ﻃﻼﻗﹰﺎ).(١ ﻗﺎﻝ ﺭﺑﻴﻌ ﹸﺔ ﻭﺍﺑ ﻦ ﺷﻬﺎﺏ :ﻓﺎﺧﺘﺎﺭﺕ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ ﻧﻔﺴﻬﺎ ،ﻓﺬﻫﺒﺖ ﻭﻛﺎﻧﺖ ﺃﻟﺒﺘﺔ. ﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ :ﻭﻛﺎﻧﺖ ﺑﺪﻭﻳﺔ .ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ :ﻭﻫﻰ ﺍﺑﻨﺔ ﺍﻟﻀﺤﺎﻙ ﺍﻟﻌﺎﻣﺮﻳﺔ ) (١ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻋﻨﺪ ﻣﺴﻠﻢ ).(٢٦) (٢٥) (٢٤) (١٤٧٧
١٩٣ ﺭﺟﻌﺖ ﺇﱃ ﺃﻫﻠﻬﺎ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺣﺒﻴﺐ :ﻗﺪ ﻛﺎﻥ ﺩﺧﻞ ﺎ .ﺍﻧﺘﻬﻰ. ﻭﻗﻴﻞ :ﱂ ﻳﺪﺧﻞ ﺎ ،ﻭﻛﺎﻧﺖ ﺗﻠﺘ ِﻘﻂﹸ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﻌﺮ ،ﻭﺗﻘﻮﻝ :ﺃﻧﺎ ﺍﻟﺸﻘﻴ ﹸﺔ. ﺱ ﰲ ﻫﺬﺍ ﺍﻟﺘﺨﻴﲑ ،ﰲ ﻣﻮﺿﻌﲔ .ﺃﺣﺪﳘﺎ :ﰲ ﺃﻯ ﺷﻰﺀ ﻛﺎﻥ؟ ﻭﺍﻟﺜﺎﱏ: ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﰲ ﺣﻜﻤﻪ ،ﻓﺄﻣﺎ ﺍﻷﻭﻝ :ﻓﺎﻟﺬﻯ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﺃﻧﻪ ﻛﺎﻥ ﺑﲔ ﺍﳌﻘﺎﻡ ﻣﻌﻪ ﻭﺍﻟﻔﺮﺍﻕ ،ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ $ﻣﺼﻨﻔﻪ ،#ﻋﻦ ﺍﳊﺴﻦ ،ﺃﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺧﻴ ﺮ ﻫﻦ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﱂ ﻕ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻳ ﺮﺩ ﻗﻮﻟﻪ ،ﻭﻻ ﺭﻳﺐ ﻳﺨﻴ ﺮ ﻫﻦ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﺳﻴﺎ ﲔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ،ﻭﺟﻌﻞ ﲔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻭﺑ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻴﺮﻫﻦ ﺑ ﺐ ﺍﺧﺘﻴﺎﺭﻫﻦ ﺐ ﺍﺧﺘﻴﺎﺭﻫﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻭﺍﻟﺪﺍ ﺭ ﺍﻵﺧﺮﺓ ﺍﳌﻘﺎ ﻡ ﻣﻊ ﺭﺳﻮﻟﻪ ،ﻭﻣﻮﺟ ﻣﻮ ِﺟ ﻕ ﺑﻼ ﺷﻚ ﻭﻻ ﻧﺰﺍﻉ. ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﺃﻥ ﻳﻤﺘ ﻌﻬ ﻦ ﻭﻳﺴ ﺮﺣﻬﻦ ﺳﺮﺍﺣﹰﺎ ﲨﻴﻼﹰ ،ﻭﻫﻮ ﺍﻟﻄﻼ ﻭﺃﻣﺎ ﺍﺧﺘﻼﻓﹸﻬﻢ ﰲ ﺣﻜﻤﻪ ،ﻓﻔﻰ ﻣﻮﺿﻌﲔ .ﺃﺣﺪﳘﺎ :ﰲ ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺰﻭﺝ، ﻭﺍﻟﺜﺎﱏ :ﰲ ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﻔﺲ ،ﻓﺄﻣﺎ ﺍﻷﻭﻝ :ﻓﺎﻟﺬﻯ ﻋﻠﻴﻪ ﻣﻌﻈ ﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﻭﻧﺴﺎﺅﻩ ﹸﻛﻠﱡ ﻬﻦ ﻭﻣﻌﻈﻢ ﺍﻷﻣﺔ ﺃﻥ ﻣﻦ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ﱂ ﺗﻄﻠﻖ ،ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﺨﻴ ﲑ ﲟﺠﺮﺩﻩ ﻃﻼﻗﺎﹰ، ﺻ ﺢ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺎﺋﺸﺔ .ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺧﻴﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﺎﺧﺘﺮﻧﺎﻩ ،ﻓﻠﻢ ﻧﻌﺪﻩ ﻃﻼﻗﺎﹰ ،ﻭﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ،ﻭﻗﺮﻳﺒﺔ ﺃﺧﺘﻬﺎ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺑﻜﺮ. ﻭﺻﺢ ﻋﻦ ﻋﻠﻰ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﺃﺎ ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ، ﻓﻬﻰ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﳊﺴﻦ ،ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ، ﻗﺎﻝ :ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ،ﻓﻮﺍﺣﺪﺓ ﳝِﻠﻚ ﺍﻟﺮﺟﻌﺔ ،ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﻓﺜﻼﺙﹲ ،ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺍﻧﻔﺮﺩ ﺬﺍ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭِ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﳉﻤﺎﻋﺔ .ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ :#ﻭﻭﺟﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﺍﻟﺘﺨﻴ ﲑ ﻛﻨﺎﻳﺔ ﻧﻮﻯ ﺎ ﺍﻟﻄﻼﻕ ،ﻓﻮﻗﻊ ﲟﺠﺮﺩﻫﺎ ﻛﺴﺎﺋﺮ ﻛﻨﺎﻳﺎﺗﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺻﺮﺣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺍﳊﻖ ﻣﻌﻬﺎ ﺑﺈﻧﻜﺎﺭﻩ ﻭﺭﺩﻩ، ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﺍﺧﺘﺎﺭﻩ ﺃﺯﻭﺍﺟﻪ ﱂ ﻳﻘﹸﻞ :ﻭﻗﻊ ﺑﻜﻦ ﻃﻠﻘﺔ ،ﻭﱂ ﻳﺮﺍﺟﻌﻬﻦ ،ﻭﻫﻰ ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﺑﺸﺰﻥ ﺍﻟﺘﺨﻴﲑ ،ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ :ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻃﻼﻗﺎﹰ ،ﻭﰱ ﻟﻔﻆ$ :ﱂ ﻧﻌﺪﻩ ﻃﻼﻗﹰﺎ .#ﻭﰱ ﻟﻔﻆ$ :ﺧﻴﺮﻧﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻓﻜﺎﻥ
١٩٤ )(١
ﻃﻼﻗﺎ؟# ﻭﺍﻟﺬﻯ ﳊﻈﻪ ﻣﻦ ﻗﺎﻝ :ﺇﺎ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ﺃﻥ ﺍﻟﺘﺨﻴﲑ ﲤﻠﻴﻚ ،ﻭﻻ ﲤﻠﻚ ﺍﳌﺮﺃ ﹸﺓ ﻧﻔﺴﻬﺎ ﻚ ﻣﺴﺘﻠﺰﻡ ﻟﻮﻗﻮﻉ ﺍﻟﻄﻼﻕ ،ﻭﻫﺬﺍ ﻣﺒﲎ ﻋﻠﻰ ﻣﻘﺪﻣﺘﲔ .ﺇﺣﺪﺍﳘﺎ: ﺇﻻ ﻭﻗﺪ ﻃﻠﻘﺖ ،ﻓﺎﻟﺘﻤﻠﻴ ﻉ ﺍﻟﻄﻼﻕ ،ﻭﻛِﻼ ﺍﳌﻘﺪﻣﺘﲔ ﳑﻨﻮﻋﺔ، ﺃﻥ ﺍﻟﺘﺨﻴ ﲑ ﲤﻠﻴﻚ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻟﺘﻤﻠﻴﻚ ﻳﺴﺘﻠ ِﺰﻡ ﻭﻗﻮ ﻉ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺇﻳﻘﺎﻉ ﻣﻦ ﻣﻠﻜﻪ، ﻓﻠﻴﺲ ﺍﻟﺘﺨﻴ ﲑ ﺑﺘﻤﻠﻴﻚ ،ﻭﻟﻮ ﻛﺎﻥ ﲤﻠﻴﻜﹰﺎ ﱂ ﻳﺴﺘﻠﺰﻡ ﻭﻗﻮ ﻓﺈﻥ ﻏﺎﻳﺔ ﺃﻣﺮﻩ ﺃﻥ ﲤِﻠﻜﹶﻪ ﺍﻟﺰﻭﺟ ﹸﺔ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﳝِﻠﻜﹸﻪ ،ﻓﻼ ﻳﻘﻊ ﺑﺪﻭﻥ ﺇﻳﻘﺎﻉ ﻣﻦ ﻣﻠﻜﻪ، ﻭﻟﻮ ﺻ ﺢ ﻣﺎ ﺫﻛﺮﻭﻩ ،ﻟﻜﺎﻥ ﺑﺎﺋﻨﺎﹰ ،ﻷﻥ ﺍﻟﺮﺟﻌﻴﺔ ﻻ ﲤِﻠﻚ ﻧﻔﺴﻬﺎ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ ﰲ ﺍﻟﺘﺨﻴﲑ :ﻫﻞ ﻫﻮ ﲤﻠﻴﻚ ﺃﻭ ﺗﻮﻛﻴﻞﹲ ،ﺃﻭ ﺑﻌﻀﻪ ﲤﻠﻴﻚ ،ﻭﺑﻌﻀﻪ ﺗﻮﻛﻴﻞ ،ﺃﻭ ﻫﻮ ﺗﻄﻠﻴﻖ ﻣﻨﺠﺰ ،ﺃﻭ ﻟﻐ ﻮ ﻻ ﺃﺛﺮ ﻟﻪ ﺃﻟﺒﺘﺔ؟ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﲬﺴﺔ .ﺍﻟﺘﻔﺮﻳ ﻖ ﻫﻮ ﻒ ﻋﻠﻰ ﻚ ﻳﻘ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻣﺎﻟﻚ .ﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﰲ $ﺭﺅﻭﺱ ﺍﳌﺴﺎﺋﻞ :#ﻫﻮ ﲤﻠﻴ ﺍﻟﻘﺒﻮﻝ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ #ﻓﻴﻪ :ﺇﺫﺍ ﻗﺎﻝ :ﺃﻣﺮِ ﻙ ﺑﻴﺪﻙِ ،ﺃﻭ ﺍﺧﺘﺎﺭﻯ ،ﻓﻘﺎﻟﺖ :ﻗﺒﻠﺖ ،ﱂ ﺖ ﻳﻨﺼﺮﻑ ﺇﱃ ﻗﺒﻮﻝ ﻳﻘﻊ ﺷﻰﺀ ،ﻷﻥ $ﺃﻣﺮﻙ ﺑﻴﺪﻙ #ﺗﻮﻛﻴﻞ ،ﻓﻘﻮﻟﹸﻬﺎ ﰲ ﺟﻮﺍﺑﻪ :ﻗﺒﻠ ﺍﻟﻮﻛﺎﻟﺔ ،ﻓﻠﻢ ﻳﻘﻊ ﺷﻰﺀ ،ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻷﺟﻨﺒﻴﺔ :ﺃﻣ ﺮ ﺍﻣﺮﺃﺗﻰ ﺑﻴﺪﻙِ ،ﻓﻘﺎﻟﺖ :ﻗﺒﻠﺖ ،ﻭﻗﻮﻟﻪ: ﺍﺧﺘﺎﺭﻯ :ﰲ ﻣﻌﻨﺎﻩ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻟﺖ :ﺃﺧﺬﺕ ﺃﻣﺮﻯ ،ﻧﺺ ﻋﻠﻴﻬﻤﺎ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻣﺮ ِﻙ ﺑﻴﺪﻙِ ،ﻓﻘﺎﻟﺖ :ﻗﺒﻠﺖ ،ﻟﻴﺲ ﺑﺸﻰﺀ ﺣﱴ ﻳﺘﺒﻴﻦ، ﺕ ﺃﻣﺮﻯ ،ﻟﻴﺲ ﺑﺸﻰﺀ ،ﻗﺎﻝ :ﻭﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺍﺧﺘﺎﺭﻯ ،ﻓﻘﺎﻟﺖ: ﻭﻗﺎﻝ :ﺇﺫﺍ ﻗﺎﻟﺖ :ﺃﺧﺬ ﺖ ﻧﻔﺴﻰ ،ﺃﻭ ﺍﺧﺘﺮﺕ ﻧﻔﺴﻰ ،ﻛﺎﻥ ﺃﺑﲔ .ﺍﻧﺘﻬﻰ .ﻭﻓﺮﻕ ﻣﺎﻟﻚ ﺑﲔ $ﺍﺧﺘﻴﺎﺭﻯ ،#ﻭﺑﲔ ﻗﺒﻠ $ﺃﻣﺮِ ﻙ ﺑﻴﺪ ِﻙ ،#ﻓﺠﻌﻞ $ﺃﻣﺮِ ﻙ ﺑﻴﺪ ِﻙ #ﲤﻠﻴﻜﺎﹰ ،ﻭ $ﺍﺧﺘﻴﺎﺭﻯ #ﲣﻴﲑﹰﺍ ﻻ ﲤﻠﻴﻜﹰﺎ .ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ: ﻭﻫﻮ ﺗﻮﻛﻴ ﹲﻞ. ﻭﻟﻠﺸﺎﻓﻌﻰ ﻗﻮﻻﻥ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﲤﻠﻴﻚ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺗﻮﻛﻴﻞ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ،ﻭﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ :ﲤﻠﻴﻚ .ﻭﻗﺎﻝ ﺍﳊﺴ ﻦ ﻭﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﻫﻮ ﺗﻄﻠﻴﻖ ﺗﻘﻊ ﺑﻪ ﻭﺍﺣﺪﺓ ﻣﻨﺠﺰﺓ ،ﻭﻟﻪ ﺭﺟﻌﺘﻬﺎ ،ﻫﻰ ﺭﻭﺍﻳﺔ ﺍﺑ ِﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺃﲪﺪ. ﻭﻗﺎﻝ ﺃﻫ ﹸﻞ ﺍﻟﻈﺎﻫﺮ ﻭﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﻻ ﻳﻘﻊ ﺑﻪ ﻃﻼﻕ ،ﺳﻮﺍ ٌﺀ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ، ﺃﻭ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ،ﻭﻻ ﺃﺛﺮ ﻟﻠﺘﺨﻴﲑ ﰲ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ. ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٩١٨ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ.
١٩٥ ﻭﳓﻦ ﻧﺬﻛﺮ ﻣﺂﺧﺬ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ. ﺏ ﺍﻟﺘﻤﻠﻴﻚ :ﳌﺎ ﻛﺎﻥ ﺍﻟﺒﻀﻊ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻟﻠﺰﻭﺝ ،ﻛﺎﻥ ﻫﺬﺍ ﻗﺎﻝ ﺃﺻﺤﺎ ﺣﻘﻴﻘ ﹶﺔ ﺍﻟﺘﻤﻠﻴﻚ. ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﺘﻮﻛﻴﻞ ﻳﺴﺘﻠ ِﺰﻡ ﺃﻫﻠﻴ ﹶﺔ ﺍﻟﻮﻛﻴﻞ ﳌﺒﺎﺷﺮﺓ ﻣﺎ ﻭ ﱢﻛ ﹶﻞ ﻓﻴﻪ ،ﻭﺍﳌﺮﺃ ﹸﺓ ﻟﻴﺴﺖ ﺑﺄﻫﻞ ﻹﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ،ﻭﳍﺬﺍ ﻟﻮ ﻭﻛﱠﻞ ﺍﻣﺮﺃ ﹰﺓ ﰲ ﻃﻼﻕ ﺯﻭﺟﺘﻪ ،ﱂ ﻳﺼ ﺢ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ، ﻼ ﰲ ﻃﻼﻕ ﻷﺎ ﻻ ﺗﺒﺎﺷﺮ ﺍﻟﻄﻼﻕ ،ﻭﺍﻟﺬﻳﻦ ﺻﺤﺤﻮﻩ ﻗﺎﻟﻮﺍ :ﻛﻤﺎ ﻳﺼﺢ ﺃﻥ ﻳﻮ ﱢﻛ ﹶﻞ ﺭﺟ ﹰ ﺼ ﺢ ﺃﻥ ﻳﻮﻛﱢﻞ ﺍﻣﺮﺃﺓ ﰲ ﻃﻼﻗﻬﺎ. ﺍﻣﺮﺃﺗﻪ ،ﻳ ِ ﻗﺎﻟﹸﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﺘﻮﻛﻴﻞ ﻻ ﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ ﻫﺎﻫﻨﺎ ،ﻓﺈ ﱠﻥ ﺍﻟﻮﻛﻴ ﹶﻞ ﻫﻮ ﺍﻟﺬﻯ ﻳﺘﺼﺮﻑ ﳌﻮﻛﻠﻪ ﻻ ﻟﻨﻔﺴﻪ ،ﻭﺍﳌﺮﺃﺓ ﻫﺎ ﻫﻨﺎ ﺇﳕﺎ ﺗﺘﺼﺮﻑ ﻟﻨﻔﺴﻬﺎ ﻭﳊﻈﻬﺎ ،ﻭﻫﺬﺍ ﻳﻨﺎﰱ ﺗﺼﺮ ﻑ ﺍﻟﻮﻛﻴﻞ. ﺼﺢ، ﻆ ﻟﺼﺎﺣﺐ $ﺍﳌﻐﲎ :#ﻭﻗﻮﳍﻢ :ﺇﻧﻪ ﺗﻮﻛﻴﻞ ﻻ ﻳ ِ ﺏ ﺍﻟﺘﻮﻛﻴﻞ ،ﻭﺍﻟﻠﻔ ﹸ ﻗﺎﻝ ﺃﺻﺤﺎ ﺏ ﻓﻴﻪ ﻏﲑﻩ ﻋﻨﻪ ،ﻓﺈﺫﺍ ﻕ ﻻ ﻳﺼﺢ ﲤﻠﻴﻜﻪ ،ﻭﻻ ﻳﻨﺘ ِﻘ ﹸﻞ ﻋﻦ ﺍﻟﺰﻭﺍﺝ ،ﻭﺇﳕﺎ ﻳﻨﻮ ﻓﺈﻥ ﺍﻟﻄﻼ ﻼ ﻻ ﻏﲑ. ﺍﺳﺘﻨﺎﺏ ﻏﲑﻩ ﻓﻴﻪ ،ﻛﺎﻥ ﺗﻮﻛﻴ ﹰ ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﻛﺎﻥ ﲤﻠﻴﻜﹰﺎ ﻟﻜﺎﻥ ﻣﻘﺘﻀﺎﻩ ﺍﻧﺘﻘﺎ ﹶﻝ ﺍﳌﻠﻚ ﺇﻟﻴﻬﺎ ﰲ ﺑﻀﻌﻬﺎ ،ﻭﻫﻮ ﳏﺎﻝ ،ﻓﺈﻧﻪ ﻚ ﻚ ﺍﻟﺒﻀﻊ ،ﹶﻟ ﻤﹶﻠ ﱂ ﳜﺮﺝ ﻋﻨﻬﺎ ،ﻭﳍﺬﺍ ﻟﻮ ﻭﻃﺌﺖ ﺑﺸﺒﻬﺔ ﻛﺎﻥ ﺍﳌﻬﺮ ﳍﺎ ﻻ ﻟﻠﺰﻭﺝ ،ﻭﻟﻮ ﻣﹶﻠ ﲔ ﻛﺎﻥ ِﻋ ﻮﺽ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﻟﻪ. ﻋِﻮﺿﻪ ،ﻛﻤﻦ ﻣﻠﻚ ﻣﻨﻔﻌﺔ ﻋ ٍ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ ﻛﺎﻥ ﲤﻠﻴﻜﺎﹰ ،ﻟﻜﺎﻧﺖ ﺍﳌﺮﺃ ﹸﺓ ﻣﺎﻟﻜﺔ ﻟﻠﻄﻼﻕ ،ﻭﺣﻴﻨﺌﺬ ﳚﺐ ﺃﻥ ﻻ ﺝ ﻣﺎﻟﻜﹰﺎ ﻻﺳﺘﺤﺎﻟﺔ ﻛﻮﻥ ﺍﻟﺸﻰﺀ ﺍﻟﻮﺍﺣﺪ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻪ ﻣﻠﻜﹰﺎ ﳌﺎﻟﻜﲔ ﰲ ﺯﻣﻦ ﻳﺒﻘﻰ ﺍﻟﺰﻭ ﺝ ﻣﺎﻟﻚ ﻟﻠﻄﻼﻕ ﺑﻌﺪ ﺍﻟﺘﺨﻴﲑ ،ﻓﻼ ﺗﻜﻮ ﹸﻥ ﻫﻰ ﻣﺎﻟﻜﺔ ﻟﻪ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻗﻠﻨﺎ: ﻭﺍﺣﺪ ،ﻭﺍﻟﺰﻭ ﺝ ﻣﺎﻟﻜﺎﹰ ،ﻭﻫﻰ ﻧﺎﺋﺒﺔ ﻭﻭﻛﻴﻠﺔ ﻋﻨﻪ. ﻫﻮ ﺗﻮﻛﻴﻞ ﻭﺍﺳﺘﺘﺎﺑﺔ ،ﻛﺎﻥ ﺍﻟﺰﻭ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ ﻗﺎﻝ ﳍﺎ :ﻃﻠﱢﻘﻰ ﻧﻔﺴﻚ ،ﰒ ﺣﻠﻒ ﺃﻥ ﻻ ﻳﻄﻠﱢﻖ ،ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ، ﺣِﻨﺚﹶ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﺎ ﻧﺎﺋﺒﺔ ﻋﻨﻪ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﻄﻠﱢﻖ. ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻘﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﲤﻠﻴﻚ ،ﺇﻣﺎ ﺇﻥ ﺗﺮﻳﺪﻭﺍ ﺑﻪ ﺃﻧﻪ ﻣﻠﱠﻜﻬﺎ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﺃﻧﻪ ﻣﻠﱠﻜﻬﺎ ﻕ ﲟﺠﺮﺩ ﻗﻮﳍﺎ :ﻗﺒﻠﺖ ،ﻷﻧﻪ ﺃﺗﻰ ﲟﺎ ﺃﻥ ﺗﻄﻠﱢﻖ ،ﻓﺈﻥ ﺃﺭﺩﰎ ﺍﻷﻭﻝ ،ﻟﺰﻣﻜﻢ ﺃﻥ ﻳﻘﻊ ﺍﻟﻄﻼ ﺝ ﺑﻀﻌﻬﺎ ﻋﻦ ﻣﻠﻜﻪ ،ﻭﺍﺗﺼﻞ ﺑﻪ ﺍﻟﻘﺒﻮﻝﹸ ،ﻭﺇﻥ ﺃﺭﺩﰎ ﺍﻟﺜﺎﱏ ،ﻓﻬﻮ ﻣﻌﲎ ﻳﻘﺘﻀﻰ ﺧﺮﻭ ﺕ ﺍﻟﻌﺒﺎﺭﺓ. ﺍﻟﺘﻮﻛﻴﻞ .ﻭﺇﻥ ﹸﻏﻴﺮ ِ ﻗﺎﻝ ﺍﳌﻔﺮﻗﻮﻥ ﺑﲔ ﺑﻌﺾ ﺻﻮﺭﻩ ﻭﺑﻌﺾ ،ﻭ ﻫ ﻢ ﺃﺻﺤﺎ ﺏ ﻣﺎﻟﻚ :ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ :ﺃﻣﺮِ ﻙ
١٩٦ ﺑﻴﺪﻙِ ،ﺃﻭ ﺟﻌﻠﺖ ﺃﻣ ﺮﻙ ﺇﻟﻴﻚ ،ﺃﻭ ﻣﻠﱠﻜﺘﻚ ﺃﻣﺮﻙ ،ﻓﺬﺍﻙ ﲤﻠﻴﻚ .ﻭﺇﺫﺍ ﻗﺎﻝ :ﺍﺧﺘﺎﺭﻯ ﻓﻬﻮ ﻕ ﺑﻴﻨﻬﻤﺎ ﺣﻘﻴﻘ ﹰﺔ ﻭﺣﻜﻤﹰﺎ .ﺃﻣﺎ ﺍﳊﻘﻴﻘﺔﹸ ،ﻓﻸﻥ $ﺍﺧﺘﺎﺭﻯ #ﱂ ﻳﺘﻀﻤﻦ ﲣﻴﲑ ،ﻗﺎﻟﹸﻮﺍ :ﻭﺍﻟﻔﺮ ﺃﻛﺜ ﺮ ﻣﻦ ﲣﻴﲑﻫﺎ ،ﱂ ﻳﻤﻠﻜﻬﺎ ﻧﻔﺴﻬﺎ ،ﻭﺇﳕﺎ ﺧﻴﺮﻫﺎ ﺑﲔ ﺃﻣﺮﻳﻦ ،ﲞﻼﻑ ﻗﻮﻟﻪ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ، ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺑﻴﺪﻫﺎ ﺇﻻ ﻭﻫﻰ ﻣﺎﻟﻜﺘﻪ ،ﻭﺃﻣﺎ ﺍﳊﻜﻢ ،ﻓﻸﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﻭﻗﺎﻝ: ﺕ ﺑﻪ ﻭﺍﺣﺪﺓ ،ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹸﻪ ﻣﻊ ﳝﻴﻨﻪ ،ﻭﺇﺫﺍ ﻗﺎﻝ :ﺍﺧﺘﺎﺭﻯ ،ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺛﻼﺛﺎﹰ، ﺃﺭﺩ ﺕ ﻭﺍﺣﺪﺓ ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻏ ﲑ ﻣﺪﺧﻮﻝ ﺎ ،ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﰲ ﺇﺭﺍﺩﺗﻪ ﻭﻗﻌﺖ ،ﻭﻟﻮ ﻗﺎﻝ :ﺃﺭﺩ ﺍﻟﻮﺍﺣﺪﺓ .ﻗﺎﻟﻮﺍ :ﻷﻥ ﺍﻟﺘﺨﻴﲑ ﻳﻘﺘﻀﻰ ﺃﻥ ﳍﺎ ﺃﻥ ﲣﺘﺎ ﺭ ﻧﻔﺴﻬﺎ ،ﻭﻻ ﳛﺼﻞ ﳍﺎ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﺒﻴﻨﻮﻧﺔ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺪﺧﻮ ﹰﻻ ﺎ ﱂ ﺗِﺒ ﻦ ﺇﻻ ﺑﺎﻟﺜﻼﺙ ،ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﺪﺧﻮ ﹰﻻ ﺎ ،ﺑﺎﻧﺖ ﻑ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺘﻀﻰ ﲣﻴﲑﻫﺎ ﺑﲔ ﻧﻔﺴﻬﺎ ﻭﺑﲔ ﺯﻭﺟﻬﺎ، ﺑﺎﻟﻮﺍﺣﺪﺓ ،ﻭﻫﺬﺍ ﲞﻼ ِ ﺑﻞ ﲤﻠﻴﻜﻬﺎ ﺃﻣﺮﻫﺎ ،ﻭﻫﻮ ﺃﻋ ﻢ ﻣِﻦ ﲤﻠﻴﻜﻬﺎ ﺍﻹﺑﺎﻧﺔ ﺑﺜﻼﺙ ﺃﻭ ﺑﻮﺍﺣﺪﺓ ﺗﻨﻘﻀﻰ ﺎ ﻋﺪﺎ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺎ ﺃﺣ ﺪ ﳏﺘﻤﻠﻴﻪ ،ﻗﹸِﺒ ﹶﻞ ﻗﻮﻟﹸﻪ ،ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻳﺮِﺩ ﻋﻠﻴﻬﻢ ﰲ $ﺍﺧﺘﻴﺎﺭﻯ ،#ﻓﺈﻧﻪ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﺡ ﰲ ﲤﻠﻴﻚ ﲣﺘﺎﺭ ﺍﻟﺒﻴﻨﻮﻧﺔ ﺑﺜﻼﺙ ﺃﻭ ﺑﻮﺍﺣﺪﺓ ﺗﻨﻘﻀﻰ ﺎ ﻋﺪﺎ ،ﺑﻞ$ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ #ﺃﺻﺮ ﺍﻟﺜﻼﺙ ﻣﻦ $ﺍﺧﺘﺎﺭﻯ ،#ﻷﻧﻪ ﻣﻀﺎﻑ ﻭﻣﻀﺎﻑ ﺇﻟﻴﻪ ،ﻓﻴﻌﻢ ﲨﻴ ﻊ ﺃﻣﺮﻫﺎ .ﲞﻼﻑ $ﺍﺧﺘﺎﺭﻯ# ﺹ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻓﺈﻧﻪ ﻓﺈﻧﻪ ﻣﻄﻠﻖ ﻻ ﻋﻤﻮﻡ ﻟﻪ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺍﻟﺜﻼﺙ؟ ﻭﻫﺬﺍ ﻣﻨﺼﻮ ﻚ ﺑﻪ ﺍﳌﺮﺃﺓ ﺃﻛﺜ ﺮ ﻣِﻦ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺇﻻ ﺑﻨﻴ ِﺔ ﺍﻟﺰﻭﺝ ،ﻭﻧﺺ ﰲ ﻗﺎﻝ ﰲ ﺍﺧﺘﺎﺭﻯ :ﺇﻧﻪ ﻻ ﲤِﻠ $ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﻭﻃﻼﻗﻚ ﺑﻴﺪﻙ ﻭﻭﻛﻠﺘﻚ ﰲ ﺍﻟﻄﻼﻕ :#ﻋﻠﻰ ﺃﺎ ﲤﻠﻚ ﺑﻪ ﺍﻟﺜﻼﺙ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﺃﺎ ﻻ ﲤِﻠﻜﹸﻬﺎ ﺇﻻ ﺑﻨﻴﺘﻪ. ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻪ ﺗﻄﻠﻴﻘﹰﺎ ﻣﻨﺠﺰﺍﹰ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﻭﺟ ﻪ ﻗﻮﻟﻪ ﻭﺿﻌﻔﻪ. ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻪ ﻟﻐﻮﺍﹰ ،ﻓﻠﻬﻢ ﻣﺄﺧﺬﺍﻥ: ﻕ ﱂ ﳚﻌﻠﻪ ﺍﻟﻠﱠﻪ ﺑﻴﺪ ﺍﻟﻨﺴﺎﺀ ،ﺇﳕﺎ ﺟﻌﻠﻪ ﺑﻴﺪ ﺍﻟﺮﺟﺎﻝ ،ﻭﻻ ﻳﺘﻐﻴ ﺮ ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﻄﻼ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ،ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﳜﺘﺎﺭ ﻧﻘ ﹶﻞ ﺍﻟﻄﻼﻕ ﺇﱃ ﻣﻦ ﱂ ﳚﻌﻞ ﺍﻟﻠﱠﻪ ﺇﻟﻴﻪ ﺍﻟﻄﻼﻕ ﺍﻟﺒﺘﺔ. ﺐ ﺍﺑﻦ ﺃﰉ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑ ﻦ ﻋﻴﺎﺵ ،ﺣﺪﺛﻨﺎ ﺣﺒﻴ ﺖ ﻫﺬﺍ ﺍﻟ ِﻌ ﺪ ﹶﻝ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ،ﻓﺄﻣ ﺮ ﺻﺎﺣﺒﺘﻚ ﻼ ﻗﺎﻝ ﻻﻣﺮﺃﺓ ﻟﻪ :ﺇﻥ ﺃﺩﺧﻠ ِ ﺛﺎﺑﺖ ،ﺃﻥ ﺭﺟ ﹰ ﺑﻴﺪﻙ ،ﻓﺄﺩﺧﻠﺘﻪ ،ﰒ ﻗﺎﻟﺖ :ﻫﻰ ﻃﺎﻟﻖ ،ﹶﻓﺮِﻓ ﻊ ﺫﻟﻚ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﻓﺄﺑﺎﺎ ﻣﻨﻪ ،ﻓﻤﺮﻭﺍ ﺑﻌﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﺄﺧﱪﻭﻩ ،ﻓﺬﻫﺐ ﻢ ﺇﱃ ﻋﻤﺮ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣ ﲑ
١٩٧ ﲔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ،ﻭﱂ ﳚﻌﻞ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﺮﺟﺎﻝ ﻗﻮﺍ ِﻣ ﺕ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ :ﻓﻤﺎ ﺗﺮﻯ؟ ﻗﺎﻝ :ﺃﺭﺍﻫﺎ ﺍﻣﺮﺃﺗﻪ .ﻗﺎﻝ :ﻭﺃﻧﺎ ﺃﺭﻯ ﺫﻟﻚ، ﻗﻮﺍﻣﺎ ٍ ﻓﺠﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ. ﻗﻠﺖ :ﳛﺘﻤﻞ ﺃﻧﻪ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ﺑﻘﻮﻝ ﺍﻟﺰﻭﺝ :ﻓﺄﻣﺮ ﺻﺎﺣﺒﺘﻚ ﺑﻴﺪﻙ ،ﻭﻳﻜﻮﻥ ﻛﻨﺎﻳ ﹰﺔ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ﺑﻘﻮﻝ ﺿﺮﺎ :ﻫﻰ ﻃﺎﻟﻖ ،ﻭﱂ ﳚﻌﻞ ﻟﻠﻀﺮﺓ ﺇﺑﺎﻧﺘﻬﺎ، ﻟﺌﻼ ﺗﻜﻮﻥ ﻫﻰ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ،ﻓﻠﻴﺲ ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﳌﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ،ﺑﻞ ﻫﻮ ﺣﺠﺔ ﻋﻠﻴﻬﺎ. ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺑﻦ ﺩﺍﻭﺩ ،ﻋﻦ ﺍﺑ ِﻦ ﳍﻴﻌﺔ ،ﻋﻦ ﻳﺰﻳﺪ ﺍﺑﻦ ﺃﰉ ﺖ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺑﻜﺮ ،ﻓﻤﻠﻜﻬﺎ ﺣﺒﻴﺐ ،ﺃﻥ ﺭ ﻣﻴﹶﺜ ﹶﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻛﺎﻧﺖ ﲢ ﺖ ﻃﺎﻟﻖ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ :ﺃﺧﻄﺄﺕ ،ﻻ ﻃﻼﻕ ﳍﺎ، ﺃﻣﺮﻫﺎ ،ﻓﻘﺎﻟﺖ :ﺃﻧ ﻷﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗ ﹶﻄﻠﱢ ﻖ. ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﻳﺪﻝ ﳍﺬﻩ ﺍﻟﻔﺮﻗﺔ ،ﻷﻧﻪ ﺇﳕﺎ ﱂ ﻳﻮﻗﻊ ﺍﻟﻄﻼﻕ ﻷﺎ ﺃﺿﺎﻓﺘﻪ ﺇﱃ ﻏﲑ ﳏﻠﻪ ﻭﻫﻮ ﺍﻟﺰﻭﺝ ،ﻭﻫﻮ ﱂ ﻳﻘﻞ :ﺃﻧﺎ ﻣﻨﻚ ﻃﺎﻟﻖ ،ﻭﻫﺬﺍ ﻧﻈ ﲑ ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻼ ﺟﺎﺀ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺟﺮﻳﺞ ،ﺃﺧﱪﱏ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ،ﺃﻥ ﳎﺎﻫﺪﹰﺍ ﺃﺧﱪﻩ ،ﺃﻥ ﺭﺟ ﹰ ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻣﺮﻫﺎ ،ﻓﻄﻠﱠﻘﺘﲎ ﺛﻼﺛﺎﹰ ،ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ $ :ﺧﻄﱠﹶﺄ ﺍﻟﻠﱠﻪ ﻓﻮﺀﻫﺎ، ﻋﻨﻬﻤﺎ ،ﻓﻘﺎﻝ :ﻣﻠﱠﻜ ﺇﳕﺎ ﺍﻟﻄﻼﻕ ﻟﻚ ﻋﻠﻴﻬﺎ ،ﻭﻟﻴﺲ ﳍﺎ ﻋﻠﻴﻚ.(١)# ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻣﺮِ ﻙ ﺑﻴﺪﻙ؟ ﻓﻘﺎﻝ :ﻗﺎﻝ ﻗﺎﻝ ﺍﻷﺛﺮﻡ :ﺳﺄﻟ ﺖ ﻧﻔﺴﻰ ﻋﺜﻤﺎﻥﹸ ،ﻭﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺍﻟﻘﻀﺎﺀ ﻣﺎ ﻗﻀﺖ ،ﻗﻠﺖ :ﻓﺈﻥ ﻗﺎﻟﺖ :ﻗﺪ ﻃﻠﻘ ﺛﻼﺛﹰﺎ ﻗﺎﻝ :ﺍﻟﻘﻀﺎ ُﺀ ﻣﺎ ﻗﻀﺖ .ﻗﻠﺖ :ﻓﺈﻥ ﻗﺎﻟﺖ :ﻃﻠﻘﺘﻚ ﺛﻼﺛﺎﹰ ،ﻗﺎﻝ :ﺍﳌﺮﺃﺓ ﻻ ﺗﻄﻠﱢﻖ، ﻭﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ $ :ﺧﻄﱠﹶﺄ ﺍﻟﻠﱠﻪ ﻧﻮﺀﻫﺎ .#ﻭﺭﻭﺍﻩ ﻋﻦ ﻭﻛﻴﻊ ،ﻋﻦ ﺷﻌﺒﺔ ،ﻋﻦ ﺍﳊﻜﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﰲ ﺭﺟﻞ ﺟﻌﻞ ﺃﻣﺮ ﺍﻣﺮﺃﺗِﻪ ﰲ ﻳﺪﻫﺎ، ﻓﻘﺎﻟﺖ :ﻗﺪ ﻃﻠﻘﺘﻚ ﺛﻼﺛﺎﹰ ،ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺧﻄﱠﹶﺄ ﺍﻟﻠﱠﻪ ﻧﻮﺀﻫﺎ ،ﺃﻓﻼ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ) .(٢ﻗﺎﻝ ﺃﲪﺪ :ﺻﺤﻒ ﺃﺑﻮ ﻣﻄﺮ ،ﻓﻘﺎﻝ$ :ﺧﻄﺄ ﺍﻟﻠﱠﻪ ﻓﻮﻫﺎ #ﻭﻟﻜﻦ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ).(٣٤٩/٧ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٩١٣ﻭ )(١١٩٤٩
١٩٨ ﺖ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻃﺎﻭﻭﺱ ﻛﻴﻒ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﻘﻮﻝ ﰲ ﺭﺟﻞ ﻣﻠﱠﻚ ﺍﻣﺮﺃﺗﻪ ﺟﺮﻳﺞ ،ﻗﺎﻝ :ﺳﺄﻟ ﻚ ﺃﻥ ﺗﻄﻠﱢﻖ ﻧﻔﺴﻬﺎ ،ﺃﻡ ﻻ؟ ﻗﺎﻝ :ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ :ﻟﻴﺲ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻃﻼﻕ ،ﻓﻘﻠﺖ ﺃﻣ ﺮﻫﺎ ،ﺃﲤِﻠ ﻼ ﺃﻣ ﺮ ﺍﻣﺮﺃﺗِﻪ ،ﹶﺃﻳ ﻤِﻠﻚ ﺍﻟﺮﺟ ﹸﻞ ﺃﻥ ﻳﻄﱢﻠﻘﹶﻬﺎ؟ ﻟﻪ :ﻓﻜﻴﻒ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﻘﻮﻝ ﰲ ﺭﺟﻞ ﻣﻠﱠﻚ ﺭﺟ ﹰ ﻚ ﺍﻟﺰﻭﺟﺔ ﻗﺎﻝ :ﻻ) .(١ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﻣﻦ ﻣﺬﻫﺐ ﻃﺎﻭﻭﺱ ﺃﻧﻪ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﺍﻟﺰﻭﺝ ،ﻭﺃﻥ ﲤﻠﻴ ﺃﻣﺮﻫﺎ ﻟﻐﻮ ،ﻭﻛﺬﻟﻚ ﺗﻮﻛﻴﻠﹸﻪ ﻏﲑﻩ ﰲ ﺍﻟﻄﻼﻕ .ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻫﺬﺍ ﻗﻮﻝ ﺳﻠﻴﻤﺎﻥ ،ﻭﲨﻴﻊ ﺃﺻﺤﺎﺑﻨﺎ. ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﳍﺆﻻﺀ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﺟﻌﻞ ﺃﻣ ﺮ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﻟﺰﻭﺝ ﺩﻭ ﹶﻥ ﺍﻟﻨﺴﺎﺀ، ﺐ ﻋﻠﻴﻬﻦ ﺍﻟﺴﻔﻪ ،ﻭﺗﺬﻫﺐ ﻦ ﺍﻟﺸﻬﻮﺓ ﻭﺍﳌﻴﻞ ﺇﱃ ﺕ ﻋﻘﻞ ﻭﺩﻳﻦ ،ﻭﺍﻟﻐﺎﻟ ﻷﻦ ﻧﺎﻗﺼﺎ ﺍﻟﺮﺟﺎﻝ ﹸﻛ ﱠﻞ ﻣﺬﻫﺐ ،ﻓﻠﻮ ﺟِ ﻌ ﹶﻞ ﺃﻣ ﺮ ﺍﻟﻄﻼﻕ ﺇﻟﻴﻬﻦ ،ﱂ ﻳﺴﺘ ِﻘ ﻢ ﻟﻠﺮﺟﺎﻝ ﻣﻌﻬﻦ ﺃﻣﺮ ،ﻭﻛﺎﻥ ﰲ ﺫﻟﻚ ﺿﺮﺭ ﻋﻈﻴﻢ ﺑﺄﺯﻭﺍﺟﻬﻦ ،ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﺃﹶﻧﻪ ﱂ ﳚﻌﻞ ﺑﺄﻳﺪﻳﻬﻦ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺃﻣﺮ ﺍﻟﻔﺮﺍﻕ ،ﻭﺟﻌﻠﻪ ﺇﱃ ﺍﻷﺯﻭﺍﺝ .ﻓﻠﻮ ﺟﺎﺯ ﻟﻸﺯﻭﺍﺝ ﻧﻘ ﹸﻞ ﺫﻟﻚ ﺇﻟﻴﻬﻦ ،ﻟﻨﺎﻗﺾ ﺣﻜﻤ ﹶﺔ ﺍﻟﻠﱠﻪ ﻭﺭﲪﺘﻪ ،ﻭﻧﻈﺮﻩ ﻟﻸﺯﻭﺍﺝ .ﻗﺎﻟﻮﺍ :ﻭﺍﳊﺪﻳﺚ ﺇﳕﺎ ﺩﻝﱠ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ ﻓﻘﻂ ،ﻓﺈﻥ ﺍﺧﺘﺮﻥ ﺍﻟﻠﱠﻪ ﺴ ﻬﻦ ،ﻣﺘﻌﻬﻦ، ﻭﺭﺳﻮﻟﹶﻪ ﻭﺍﻟﺪﺍ ﺭ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻭﻗﻊ ﹸﻛﻦ ﺃﺯﻭﺍﺟﻪ ﲝﺎﳍﻦ ،ﻭﺇﻥ ﺍﺧﺘﺮ ﹶﻥ ﺃﻧ ﹸﻔ ﺲ ﺡ ﺍﳉﻤﻴﻞ ،ﻻ ﺃﻥ ﺍﺧﺘﻴﺎﺭﻫﻦ ﻷﻧﻔﺴﻬﻦ ﻳﻜﻮ ﹸﻥ ﻫﻮ ﻧﻔ ﻭﻃﻠﻘﻬﻦ ﻫﻮ ﺑﻨﻔﺴﻪ ،ﻭﻫﻮ ﺍﻟﺴﺮﺍ ﺍﻟﻄﻼﻕ ،ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ ﻛﻤﺎ ﺗﺮﻯ. ﻗﺎﻝ ﻫﺆﻻﺀ :ﻭﺍﻵﺛﺎ ﺭ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺫﻟﻚ ﳐﺘﻠﻔﺔ ﺍﺧﺘﻼﻓﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻓﺼﺢ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﰲ ﺭﺟﻞ ﺟﻌﻞ ﺃﻣ ﺮ ﺍﻣﺮﺃﺗﻪ ﺑﻴﺪﻫﺎ ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺛﻼﺛﺎﹰ ،ﺃﺎ ﻃﻠﻘ ﹲﺔ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ ،ﻭﺻﺢ ﻋﻦ ﻋﺜﻤﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﻣﺎ ﻗﻀﺖ ،ﻭﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻏﲑﻩ ﻋﻦ ﺍﺑﻦ ﺍﻟﺰﺑﲑ .ﻭﺻﺢ ﻭﻋﻦ ﻋﻠﻰ ،ﻭﺯﻳﺪ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ :ﺃﺎ ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﻓﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ﻓﻮﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ. ﻭﺻﺢ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ :ﺃﺎ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﻓﺜﻼﺙ ﺑﻜﻞ ﺣﺎﻝ :ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻴﻤﻦ ﺟﻌﻞ ﺃﻣﺮ ﺍﻣﺮﺃﺗﻪ ﺑﻴﺪ ﺁﺧﺮ ﻓﻄﻠﻘﻬﺎ ،ﻓﻠﻴﺲ ﺑﺸﻰﺀ. ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻗﺪ ﺗﻘﺼﻴﻨﺎ ﻣﻦ ﺭﻭﻳﻨﺎ ﻋﻨﻪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻳﻘﻊ ﺑﻪ ) (١
١٩٩ ﺼ ﺢ ﻋﻨﻪ ﺇﻻ ﺳﺒﻌﺔ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ،ﻭﻟﻴﺲ ﺍﻟﻄﻼﻕ ،ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﺑﲔ ﻣﻦ ﺻ ﺢ ﻋﻨﻪ ،ﻭﻣﻦ ﱂ ﻳ ِ ﻗﻮ ﹸﻝ ﺑﻌﻀﻬﻢ ﺃﻭﱃ ﻣِﻦ ﻗﻮﻝ ﺑﻌﺾ ﻭﻻ ﺃﺛﺮ ﰲ ﺷﻰﺀ ﻣﻨﻬﺎ ،ﺇﻻ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻨﺴﺎﺋﻰ ،ﺃﺧﱪﻧﺎ ﻧﺼﺮ ﺑﻦ ﻋﻠﻰ ﺍﳉﻬﻀﻤﻰ ،ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎ ﹸﻥ ﺑﻦ ﺣﺮﺏ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺙ ﺖ ﺃﺣﺪﹰﺍ ﻗﺎﻝ ﰲ $ﺃﻣﺮﻙ ﺑﻴﺪﻙ :#ﺇﺎ ﺛﻼ ﹲ ﺯﻳﺪ ،ﻗﺎﻝ :ﻗﻠﺖ ﻷﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱏ :ﻫﻞ ﻋﻠﻤ ﻏﲑ ﺍﳊﺴﻦ؟ ﻗﺎﻝ :ﻻ ،ﺍﻟﻠﻬﻢ ﻏﹸﻔﺮﹰﺍ ﺇﻻ ﻣﺎ ﺣﺪﺛﲎ ﺑﻪ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﻛﺜﲑ ﻣﻮﱃ ﺍﺑﻦ ﲰﺮﺓ ،ﻋﻦ ﺃﰉ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ :ﺛﻼﺙ .ﻗﺎﻝ ﺃﻳﻮﺏ :ﻓﻠﻘﻴﺖ ﻛﺜﲑﹰﺍ ﻣﻮﱃ ﺍﺑﻦ ﲰﺮﺓ ،ﻓﺴﺄﻟﺘﻪ ،ﻓﻠﻢ ﻳﻌﺮﻓﻪ ،ﻓﺮﺟﻌ ﺖ ﺇﱃ ﻗﺘﺎﺩﺓ ،ﻓﺄﺧﱪﺗﻪ ،ﻓﻘﺎﻝ :ﻧﻨﺴﻰ .ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ: ﻛﺜﲑ ﻣﻮﱃ ﺍﺑﻦ ﲰﺮﺓ ﳎﻬﻮﻝ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﻟﺜﻘﺔ ﻭﺍﳊﻔﻆ ،ﳌﺎ ﺧﺎﻟﻔﻨﺎ ﻫﺬﺍ ﺍﳋﱪ ،ﻭﻗﺪ ﺃﻭﻗﻔﻪ ﺑﻌ ﺾ ﺭﻭﺍﺗﻪ ﻋﻠﻰ ﺃﰉ ﻫﺮﻳﺮﺓ .ﺍﻧﺘﻬﻰ).(١ ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻯ :ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﻣﺮﺃﺓ ﺧﻴﺮﺕ ،ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ؟ ﻗﺎﻝ :ﻗﺎﻝ ﻓﻴﻬﺎ ﲬﺴ ﹲﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﺇﺎ ﻭﺍﺣﺪﺓ ﻭﳍﺎ ﺍﻟﺮﺟﻌﺔ :ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﺎﺋﺸﺔ .ﻭﺫﻛﺮ ﺁﺧﺮ ،ﻗﺎﻝ ﻏﲑ ﺍﳌﺮﻭﺫﻯ :ﻫﻮ ﺯﻳﺪ ﺍﺑﻦ ﺛﺎﺑﺖ. ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ،ﻭﻣﻦ ﺧﻴﺮ ﺍﻣﺮﺃﺗﻪ ،ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻄﻼﻕ ،ﺃﻭ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ،ﺃﻭ ﱂ ﲣﺘﺮ ﺷﻴﺌﺎﹰ ،ﻓﻜﻞ ﺫﻟﻚ ﻻ ﺷﻰﺀ ،ﻭ ﹸﻛﻞﱡ ﺫﻟﻚ ﺳﻮﺍﺀ ،ﻭﻻ ﺗﻄﻠﻖ ﺑﺬﻟﻚ ،ﻭﻻ ﲢﺮﻡ ﻋﻠﻴﻪ ،ﻭﻻ ﻟﺸﻰ ٍﺀ ﻣِﻦ ﺫﻟﻚ ﺣﻜﻢ ،ﻭﻟﻮ ﻛﺮﺭ ﺍﻟﺘﺨﻴﲑ ،ﻭﻛﺮﺭﺕ ﻫﻰ ﺍﺧﺘﻴﺎ ﺭ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﺍﺧﺘﻴﺎ ﺭ ﺍﻟﻄﻼﻕ ﺃﻟﻒ ﻣﺮﺓ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻣﻠﱠﻜﻬﺎ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﺟﻌﻞ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ .ﻭﻻ ﻓﺮﻕ).(٢ ﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻻ ﻋﻦ ﺭﺳﻮ ِﻝ ﻭﻻ ﺣﺠﺔ ﰲ ﺃﺣﺪ ﺩﻭ ﹶﻥ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﺫ ﱂ ﻳﺄ ِ ﻚ ﺃﻣﺮﻙِ ،ﺃﻭ ﺍﺧﺘﺎﺭﻯ ﻳﻮﺟﺐ ﺍﻟﻠﱠﻪ ج ،ﺃﻥ ﻗﻮ ﹶﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﺃﻭ ﻗﺪ ﻣﻠﱠﻜﺘ ِ ﺤ ﺮ ﻡ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻃﻼﻗﺎﹰ ،ﺃﻭ ﺃﻥ ﳍﺎ ﺃﻥ ﺗﻄﻠﱢﻖ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﲣﺘﺎ ﺭ ﻃﻼﻗﺎﹰ ،ﻓﻼ ﳚﻮ ﺯ ﺃﻥ ﻳ ﺝ ﺃﺑﺎﺣﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻟﻪ ﻭﺭﺳﻮﻟﹸﻪ ج ﺑﺄﻗﻮﺍ ٍﻝ ﱂ ﻳﻮﺟﺒﻬﺎ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺭﺳﻮﻟﹸﻪ ج، ﺍﻟﺮﺟﻞ ﻓﺮ ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ .ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ).(٣ ) (١ﺍﶈﻞ .(١١٩ ،١١٨/١٠ ) (٢ﺍﶈﻞ ).(١١٧/١٠ ) (٣ﺍﶈﻠﻰ ).(١٢٤/١٠
٢٠٠ ﺏ ﺃﻗﻮﺍﻝ ﺍﳌﻮﻗﻌﲔ ،ﻭﺗﻨﺎﻗﹸﻀﻬﺎ ،ﻭﻣﻌﺎﺭﺿ ﹸﺔ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﻳﺪﻝ ﻋﻠﻰ ﻗﺎﻟﻮﺍ :ﻭﺍﺿﻄﺮﺍ ﻓﺴﺎ ِﺩ ﺃﺻﻠﻬﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﺻﻞ ﺻﺤﻴﺤﹰﺎ ﻻﻃﺮﺩﺕ ﻓﺮﻭﻋﻪ ،ﻭﱂ ﺗﺘﻨﺎﻗﺾ ،ﻭﱂ ﲣﺘﻠﻒ، ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﻃﺮﻑ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ. ﻕ ﲟﺠﺮﺩ ﺍﻟﺘﺨﻴﲑ ،ﺃﻭ ﻻ ﻳﻘ ﻊ ﺣﱴ ﲣﺘﺎﺭ ﻧﻔﺴﻬﺎ؟ ﻋﻠﻰ ﻓﺎﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻳﻘﻊ ﺍﻟﻄﻼ ﻗﻮﻟﲔ :ﺗﻘﺪﻡ ﺣﻜﺎﻳﺘﻬﻤﺎ ،ﰒ ﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﻌﻮﻧﻪ ﲟﺠﺮ ِﺩ ﻗﻮﻟﻪ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ :ﻫﻞ ﳜﺘﺺ ﺍﺧﺘﻴﺎﺭﻫﺎ ﺑﺎﻠﺲ ،ﺃﻭ ﻳﻜﻮﻥ ﰲ ﻳﺪﻫﺎ ﻣﺎ ﱂ ﻳﻔﺴﺢ ،ﺃﻭ ﻳﻄﺄ؟ ﻋﻠﻰ ﻗﻮﻟﲔ.ﺃﺣﺪﳘﺎ، ﺃﻧﻪ ﻳﺘﻘﻴﺪ ﺑﺎﻠﺲ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﰲ ﻳﺪﻫﺎ ﺃﺑﺪﹰﺍ ﺣﱴ ﻳﻔﺴ ﺦ ﺃﻭ ﻳﻄﺄ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﲪﺪ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺃﰉ ﺛﻮﺭ. ﺾ ﺃﺻﺤﺎﺑﻪ :ﻭﺫﻟﻚ ﻣﺎ ﱂ ﺗ ﹸﻄ ﹾﻞ ﺣﱴ ﻳﺘﺒﲔ ﺃﺎ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻣﺎﻟﻚ .ﰒ ﻗﺎﻝ ﺑﻌ ﺗﺮﻛﺘﻪ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﻌﺪﻯ ﺷﻬﺮﻳﻦ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ،ﻫﻞ ﻋﻠﻴﻬﺎ ﳝﲔ :ﺃﺎ ﺗﺮﻛﺖ ،ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﲔ. ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﺇﺫﺍ ﺭﺟﻊ ﺍﻟﺰﻭﺝ ﻓﻴﻤﺎ ﺟﻌﻞ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺍﻷﻭﺯﺍﻋﻰ، ﻭﺍﻟﺸﻌﱮ ،ﻭﳎﺎﻫﺪ ،ﻭﻋﻄﺎﺀ :ﻟﻪ ﺫﻟﻚ ،ﻭﻳﺒﻄ ﹸﻞ ﺧﻴﺎﺭﻫﺎ .ﻭﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻯ، ﻚ ﺍﳌﻮﻛﻞ ﻑ ﻣﺒﲎ ﻋﻠﻰ ﺃﻧﻪ ﺗﻮﻛﻴﻞ ،ﻓﻴﻤِﻠ ﻭﺍﻟﺰﻫﺮﻯ :ﻟﻴﺲ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ،ﻭﻟﻠﺸﺎﻓﻌﻴﺔ ﺧﻼ ﻉ .ﻭﺇﻥ ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻤﻠﻴﻚ :ﻭﻻ ﳝﺘِﻨ ﻊ ﺍﻟﺮﺟﻮ ﺍﻟﺮﺟﻮﻉ ،ﺃﻭ ﲤﻠﻴﻚ ،ﻓﻼ ﳝِﻠﻜﹸﻪ ،ﻗﺎﻝ ﺑﻌ ﻉ ﻓﻴﻪ ﻛﺎﳍﺒﺔ ﻭﺍﻟﺒﻴﻊ. ﻗﻠﻨﺎ ﺇﻧﻪ ﲤﻠﻴﻚ ،ﻷﻧﻪ ﱂ ﻳﺘﺼﻞ ﺑﻪ ﺍﻟﻘﺒﻮﻝ ،ﻓﺠﺎﺯ ﺍﻟﺮﺟﻮ ﻭﺍﺧﺘﻠﻔﻮﺍ :ﻓﻴﻤﺎ ﻳﻠﺰﻡ ﻣﻦ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻧﻔﺴﻬﺎ .ﻓﻘﺎﻝ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﻋﺒﻴﺪ ،ﻭﺇﺳﺤﺎﻕ .ﻭﻋﻦ ﻋﻠﻰ :ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﺛﻼﺙ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻠﻴﺚ، ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﻣﺪﺧﻮ ﹰﻻ ﺎ ،ﻓﺜﻼﺙ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﲑ ﻣﺪﺧﻮﻝ ﺎ ،ﹸﻗﺒِﻞ ﻣﻨﻪ ﺩﻋﻮﻯ ﺍﻟﻮﺍﺣﺪﺓ. ﻭﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻳﻔِﺘﻘﹸﺮ ﻗﻮﻟﻪ :ﺃﻣﺮﻙ ﺑﻴﺪﻙ ﺇﱃ ﻧﻴﺔ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﺑﻮ ﻉ ﺍﻟﻄﻼﻕ ﺣﻨﻴﻔﺔ :ﻳﻔﺘ ِﻘﺮ ﺇﱃ ﻧﻴﺔ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ،ﻻ ﻳﻔﺘ ِﻘﺮ ﺇﱃ ﻧﻴﺔ ،ﻭﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻳﻔﺘ ِﻘﺮ ﻭﻗﻮ ﺇﱃ ﻧﻴﺔ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻗﺎﻟﺖ :ﺍﺧﺘﺮﺕ ﻧﻔﺴﻰ ،ﺃﻭ ﻓﺴﺨﺖ ﻧِﻜﺎﺣﻚ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻔﺘ ِﻘﺮ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺇﱃ ﻧﻴﺘﻬﺎ ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﺰﻭﺝ .ﻭﻗﺎﻝ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ :ﻻﺑﺪ ﻣﻦ ﻧﻴﺘﻬﺎ ﺇﺫﺍ ﺖ ﻧﻔﺴﻰ، ﺕ ﻧﻔﺴﻰ ،ﺃﻭ ﻗﺒﻠ ﺏ ﻣﺎﻟﻚ :ﺇﻥ ﻗﺎﻟﺖ :ﺍﺧﺘﺮ ﺍﺧﺘﺎﺭﺕ ﺑﺎﻟﻜﻨﺎﻳﺔ ،ﰒ ﻗﺎﻝ ﺃﺻﺤﺎ
٢٠١ ﻟﺰﻡ ﺍﻟﻄﻼﻕ ،ﻭﻟﻮ ﻗﺎﻟﺖ :ﱂ ﺃﹸﺭﺩﻩ .ﻭﺇﻥ ﻗﺎﻟﺖ .ﻗﺒﻠﺖ ﺃﻣﺮﻯ ،ﺳﺌﻠﺖ ﻋﻤﺎ ﺃﺭﺍﺩﺕ؟ ﻓﺈﻥ ﺃﺭﺍﺩﺕ ﺍﻟﻄﻼﻕ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻭﺇﻥ ﱂ ﺗِ ﺮ ﺩﻩ ﱂ ﻳﻜﻦ ﻃﻼﻗﹰﺎ ﰒ ﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ :ﺃﻣﺮﻙ ﺕ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ ،ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮﻟﻪ ﻣﻊ ﳝﻴﻨﻪ ،ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻟﻪ ﻧﻴﺔ ،ﻓﻠﻪ ﺃﻥ ﺑﻴﺪﻙ ،ﻭﻗﺎﻝ :ﻗﺼﺪ ﻳﻮﻗﻊ ﻣﺎ ﺷﺎﺀ .ﻭﺇﺫﺍ ﻗﺎﻝ :ﺍﺧﺘﺎﺭﻯ ،ﻭﻗﺎﻝ :ﺃﺭﺩﺕ ﻭﺍﺣﺪﺓ ،ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﻃﻠﻘﺖ ﺛﻼﺛﺎﹰ، ﻭﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ. ﺏ ﻭﻻ ﺳﻨﺔ ﺏ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﻛﺘﺎ ٍ ﻉ ﻛﺜﲑﺓ ﻣﻀﻄﺮﺑﺔ ﻏﺎﻳ ﹶﺔ ﺍﻻﺿﻄﺮﺍ ِ ﰒ ﻫﺎﻫﻨﺎ ﻓﺮﻭ ﻭﻻ ﺇﲨﺎﻉ ،ﻭﺍﻟﺰﻭﺟﺔ ﺯﻭﺟﺘﻪ ﺣﱴ ﻳﻘﻮ ﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺯﻭﺍﻝ ﻋﺼﻤﺘﻪ ﻋﻨﻬﺎ. ﻗﺎﻟﻮﺍ :ﻭﱂ ﳚﻌﻞ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻨﻜﺎﺡِ ،ﻭﻻ ﻣﻦ ﺍﻟﻄﻼﻕ ،ﻭﺇﳕﺎ ﺟﻌﻞ ﺫﻟﻚ ﲔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ،ﺇﻥ ﺷﺎﺀﻭﺍ ﺃﻣﺴﻜﻮﺍ ،ﻭﺇﻥ ﺇﱃ ﺍﻟﺮﺟﻞ ،ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺮﺟﺎﻝ ﻗﻮﺍﻣ ﺷﺎﺀﻭﺍ ﻃﻠﻘﻮﺍ ،ﻓﻼ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﳚﻌﻞ ﺍﳌﺮﺃﺓ ﻗﻮﺍﻣﺔ ﻋﻠﻴﻪ ،ﺇﻥ ﺷﺎﺀﺕ ﺃﻣﺴﻜﺖ ،ﻭﺇﻥ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺷﻰﺀ ﱂ ﻧﺘﻌﺪ ﺇﲨﺎﻋﻬﻢ، ﺷﺎﺀﺕ ﻃﻠﻘﺖ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺃﲨﻊ ﺃﺻﺤﺎ ﻭﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ،ﻓﻄﻠﺒﻨﺎ ﺍﳊﹸﺠﺔ ﻷﻗﻮﺍﳍﻢ ﻣِﻦ ﻏﲑﻫﺎ ،ﻓﻠﻢ ﳒﺪ ﺍﳊﺠ ﹶﺔ ﺗﻘﻮ ﻡ ﺇﻻ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ .ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺧﻼﻓﻪ ﺃﻳﻀﺎﹰ ،ﻭﻗﺪ ﺃﺑﻄﻞ ﻣﻦ ﺍﺩﻋﻰ ﺍﻹﲨﺎﻉ ﰲ ﺫﻟﻚ ،ﻓﺎﻟﱰﺍﻉ ﺛﺎﺑﺖ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻛﻤﺎ ﺣﻜﻴﻨﺎﻩ ،ﻭﺍﳊﺠ ﹸﺔ ﻻ ﺗﻘﻮﻡ ﺑﺎﳋﻼﻑ، ﻓﻬﺬﺍ ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻭﻋﺜﻤﺎﻥ ﺍﺑﻦ ﻋﻔﺎﻥ ،ﻗﺪ ﻗﺎﻻ :ﺇﻥ ﲤﻠﻴﻚ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ ﺃﻣﺮﻫﺎ ﻟﻴﺲ ﺑﺸﻰﺀ ،ﻭﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ ﻓﻴﻤﻦ ﺟﻌﻞ ﺃﻣﺮ ﺍﻣﺮﺃﺗﻪ ﺑﻴﺪ ﺁﺧﺮ ﻓﻄﻠﻘﻬﺎ :ﻟﻴﺲ ﺑﺸﻰﺀ، ﻭﻃﺎﻭﻭﺱ ﻳﻘﻮﻝ ﻓﻴﻤﻦ ﻣﻠﻚ ﺍﻣﺮﺃﺗﻪ ﺃﻣﺮﻫﺎ :ﻟﻴﺲ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻃﻼﻕ ،ﻭﻳﻘﻮﻝ ﻓﻴﻤﻦ ﻣﻠﻚ ﻼ ﺃﻣﺮ ﺍﻣﺮﺃﺗﻪ ،ﺃﳝﻠﻚ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻄﻠﻘﻬﺎ؟ ﻗﺎﻝ :ﻻ. ﺭﺟ ﹰ ﻗﻠﺖ :ﺃﻣﺎ ﺍﳌﻨﻘﻮ ﹸﻝ ﻋﻦ ﻃﺎﻭﻭﺱ ،ﻓﺼﺤﻴﺢ ﺻﺮﻳﺢ ﻻ ﻣﻄﻌﻦ ﻓﻴﻪ ﺳﻨﺪﹰﺍ ﻭﺻﺮﺍﺣﺔ .ﻭﺃﻣﺎ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﻤﺨﺘﻠﻒ ،ﻓﻨﻘﻞ ﻋﻨﻪ ﻣﻮﺍﻓﻘﺔ ﻋﻠﻰ ﻭﺯﻳﺪ ﰲ ﺍﻟﻮﻗﻮﻉ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰉ ﻟﻴﻠﻰ ﻋﻦ ﺍﻟﺸﻌﱮ :ﺃﻥ ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﻭﺍﺧﺘﺎﺭﻯ ﺳﻮﺍﺀ ﰲ ﻗﻮﻝ ﻋﻠﻰ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺯﻳﺪ ،ﻭﻧﻘﻞ ﻋﻨﻪ ﻓﻴﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻣﺮ ﻓﻼﻧﺔ ﺑﻴﺪﻙ ﺇﻥ ﺃﺩﺧﻠﺖ ﻫﺬﺍ ﺍﻟﻌﺪﻝ ﺍﻟﺒﻴﺖ، ﻓﻔﻌﻠﺖ ،ﺃﺎ ﺍﻣﺮﺃﺗﻪ ،ﻭﱂ ﻳﻄﻠﻘﻬﺎ ﻋﻠﻴﻪ. ﻕ ﺇﱃ ﻭﺃﻣﺎ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺜﻤﺎﻥ ،ﻓﺈﳕﺎ ﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﺿﺎﻓﺖ ﺍﳌﺮﺃ ﹸﺓ ﺍﻟﻄﻼ ﺍﻟﺰﻭﺝ ،ﻭﻗﺎﻟﺖ :ﺃﻧﺖ ﻃﺎﻟﻖ .ﻭﺃﲪﺪ ﻭﻣﺎﻟﻚ ﻳﻘﻮﻻﻥ ﺫﻟﻚ ﻣﻊ ﻗﻮﳍﻤﺎ ﺑﻮﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﺃﻭ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ،ﻓﻼ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﻟﻐﺎﺀ ﺍﻟﺘﺨﻴﲑ
٢٠٢ ﺖ ﻋﻦ ﻯ ﻋﻨﻪ ﺧﻼﻓﹸﻬﺎ ،ﻭﺍﻟﺜﺎﺑ ﻭﺍﻟﺘﻤﻠﻴﻚ ﺃﻟﺒﺘﺔ ،ﺇﻻ ﻫ ِﺬ ِﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻗﺪ ﺭِ ﻭ ﺍﻟﺼﺤﺎﺑﺔ ،ﺍﻋﺘﺒﺎ ﺭ ﺫﻟﻚ ،ﻭﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﻪ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺗ ﻤِﻠﻚ ﺑﻪ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﺗﻘﺪﻡ، ﻭﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﺫﻟﻚ ﻻ ﺃﺛﺮ ﻟﻪ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻭﻫﻢ ﺃﺑﻮ ﳏﻤﺪ ﰲ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺜﻤﺎﻥ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻣﺬﻫﺐ ﻃﺎﻭﻭﺱ ،ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﻋﻄﺎﺀ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺮﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻗﻠﺖ ﻟﻌﻄﺎﺀ :ﺭﺟﻞ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ: ﻼ ﺃﻥ ﺃﻣﺮﻙ ﺑﻴﺪﻙ ﺑﻌﺪ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ،ﻗﺎﻝ :ﻟﻴﺲ ﻫﺬﺍ ﺑﺸﻰﺀ .ﻗﻠﺖ :ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﺭﺟ ﹰ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ ﻳﻮﻣﹰﺎ ﺃﻭ ﺳﺎﻋﺔ ،ﻗﺎﻝ :ﻣﺎ ﺃﺩﺭﻯ ﻣﺎ ﻫﺬﺍ؟ ﻣﺎ ﺃﻇﻦ ﻫﺬﺍ ﺷﻴﺌﹰﺎ .ﻗﻠﺖ ﻟﻌﻄﺎﺀ: ﺃﻣﻠﱠﻜﺖ ﻋﺎﺋﺸﺔ ﺣﻔﺼﺔ ﺣﲔ ﻣﻠﱠﻜﻬﺎ ﺍﳌﻨﺬﺭ ﺃﻣﺮﻫﺎ ،ﻗﺎﻝ ﻋﻄﺎﺀ :ﻻ ،ﺇﳕﺎ ﻋﺮﺿﺖ ﻋﻠﻴﻬﺎ ﺃﺗﻄﻠﻘﻬﺎ ﺃﻡ ﻻ ،ﻭﱂ ﺗﻤﻠﱢﻜﻬﺎ ﺃﻣﺮﻫﺎ).(١ ﺏ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﻋ ﺪﹾﻟﻨﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻭﻟﻜﻦ ﺃﺻﺤﺎ ﻭﻟﻮﻻ ﻫﻴﺒ ﹸﺔ ﺃﺻﺤﺎ ِ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻢ ﺍﻟﻘﺪﻭ ﹸﺓ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻜﻢ ﺍﻟﺘﺨﻴﲑ ،ﻓﻔﻰ ﺿﻤﻦ ﺍﺧﺘﻼﻓﻬﻢ ﺍﺗﻔﺎﻗﹸﻬﻢ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﺨﻴﲑ ،ﻭﻋﺪﻡ ﺇﻟﻐﺎﺋﻪ ،ﻭﻻ ﻣﻔﺴﺪﺓ ﰲ ﺫﻟﻚ ،ﻭﺍﳌﻔﺴﺪ ﹸﺓ ﺍﻟﱴ ﺫﻛﺮﲤﹸﻮﻫﺎ ﰲ ﻛﻮﻥ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﳌﺮﺃﺓ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺑﻴﺪﻫﺎ ﺍﺳﺘﻘﻼﻻﺕ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﺍﳌﺴﺘﻘﻞ ﺎ ،ﻓﻘﺪ ﺗﻜﻮ ﹸﻥ ﺍﳌﺼﻠﺤﺔ ﻟﻪ ﰲ ﺗﻔﻮﻳﻀﻬﺎ ﺇﱃ ﺍﳌﺮﺃﺓ ﻟﻴﺼﲑ ﺣﺎﻟﻪ ﻣﻌﻬﺎ ﻋﻠﻰ ﺑﻴﻨﺔ ﺇﻥ ﺃﺧﺒﺘﻪ ،ﺃﻗﺎﻣﺖ ﻣﻌﻪ ،ﻭﺇﻥ ﻛﺮﻫﺘﻪ ،ﻓﺎﺭﻗﺘﻪ ،ﻓﻬﺬﺍ ﻣﺼﻠﺤﺔ ﻟﻪ ﻭﳍﺎ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻕ ﺑﲔ ﺗﻮﻛﻴﻞ ﺍﳌﺮﺃﺓ ﰲ ﻃﻼﻕ ﻧﻔﺴﻬﺎ ﻭﺗﻮﻛﻴﻞ ﻳﻘﺘﻀﻰ ﺗﻐﻴﲑ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﻻ ﻓﺮ ﺼ ﺢ ﺗﻮﻛﻠﻴﻪ ﰲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﳋﻠﻊ. ﺍﻷﺟﻨﱮ ،ﻭﻻ ﻣﻌﲎ ﳌﻨﻊ ﺗﻮﻛﻴﻞ ﺍﻷﺟﻨﱮ ﰲ ﺍﻟﻄﻼﻕ ،ﻛﻤﺎ ﻳ ِ ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﺤﻜﻤﲔ ﺍﻟﻨﻈ ﺮ ﰲ ﺣﺎﻝ ﺍﻟﺰﻭﺟﲔ ﻋﻨﺪ ﺍﻟﺸﻘﺎﻕ ﺇﻥ ﺭﺃﻳﺎ ﺍﻟﺘﻔﺮﻳ ﻖ ﻓﺮﻗﺎ ،ﻭﺇﻥ ﺭﺃﻳﺎ ﺍﳉﻤﻊ ،ﲨﻌﺎ ،ﻭﻫﻮ ﻃﻼﻕ ﺃﻭ ﻓﺴﺦ ﻣﻦ ﻏﲑ ﺍﻟﺰﻭﺝ ،ﺇﻣﺎ ﺑﺮﺿﺎﻩ ﺇﻥ ﻗﻴﻞ :ﳘﺎ ﻭﻛﻴﻼﻥِ ،ﺃﻭ ﺑﻐﲑ ﺭﺿﺎﻩ ﺇﻥ ﻗﻴﻞ :ﳘﺎ ﺣﻜﻤﺎﻥ ،ﻭﻗﺪ ﺟﻌ ﹶﻞ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﻄﻠﱢﻖ ﺝ ﻣﻦ ﻳﻄﻠﱢﻖ ﻋﻨﻪ ،ﺃﻭ ﻳﺨﺎﻟﻊ ،ﱂ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﰲ ﻣﻮﺍﺿﻊ ﺑﻄﺮﻳﻖ ﺍﻟﻨﻴﺎﺑﺔ ﻋﻨﻪ ،ﻓﺈﺫﺍ ﻭﻛﱠ ﹶﻞ ﺍﻟﺰﻭ ﺝ ﻫﻮ ﺍﻟﺬﻯ ﻳﻄﻠﱢﻖ ﺇﻣﺎ ﺑﻨﻔﺴﻪ ،ﺃﻭ ﻳﻜﻦ ﰲ ﻫﺬﺍ ﺗﻐﻴﲑ ﳊﻜﻢ ﺍﻟﻠﱠﻪ ﳐﺎﻟﻔ ﹲﺔ ﻟﺪﻳﻨﻪ ،ﻓﺈﻥ ﺍﻟﺰﻭ ﺑﻮﻛﻴﻠﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺃ ﱠﰎ ﻧﻈﺮﹰﺍ ﻟﻠﺮﺟﻞ ﻣﻦ ﻧﻔﺴﻪ ،ﻭﺃﻋﻠﻢ ﲟﺼﻠﺤﺘﻪ ،ﻓﻴﻔﻮﺽ ﺇﻟﻴﻪ ﻣﺎ ﻫﻮ ﺃﻋﻠ ﻢ ﺑﻮﺟﻪ ﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﻣﻨﻪ ،ﻭﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺘﻮﻛﻴ ﹸﻞ ﰲ ﺍﻟﻌﺘ ِﻖ ﻭﺍﻟﻨﻜﺎﺡ ،ﻭﺍﳋﻠﻊ ﻭﺍﻹﺑﺮﺍﺀ ،ﻭﺳﺎﺋﺮ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٩٥٤ﻭ ).(١١٩٤٨
٢٠٣ ﺍﳊﻘﻮﻕ ﻣﻦ ﺍﳌﻄﺎﻟﺒﺔ ﺎ ﻭﺇﺛﺒﺎﺎ ﻭﺍﺳﺘﻴﻔﺎﺋﻬﺎ ،ﻭﺍﳌﺨﺎﺻﻤﺔ ﻓﻴﻬﺎ ،ﻓﻤﺎ ﺍﻟﺬﻯ ﺣﺮﻡ ﺍﻟﺘﻮﻛﻴ ﹶﻞ ﰲ ﺍﻟﻄﻼﻕ؟ ﻧﻌﻢ ﺍﻟﻮﻛﻴ ﹸﻞ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﳌﻮﻛﱢﻞ ﻓﻴﻤﺎ ﳝﻠﻜﻪ ﻣﻦ ﺍﻟﻄﻼﻕ ،ﻭﻣﺎﻻ ﳝِﻠﻜﹸﻪ ،ﻭﻣﺎ ﻳﺤﻞﱡ ﻟﻪ ﻣﻨﻪ ،ﻭﻣﺎ ﳛﺮﻡ ﻋﻠﻴﻪ ،ﻓﻔﻰ ﺍﳊﻘﻴﻘﺔ ﱂ ﻳﻄﻠﱢﻖ ﺇﻻ ﺍﻟﺰﻭﺝ ﺇﻣﺎ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻮﻛﻴﻠﻪ. ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻪ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﻴﻤﻦ ﺣﺮﻡ ﺃﻣﺘﻪ ﺃﻭ ﺯﻭﺟﺘﻪ ﺃﻭ ﻣﺘﺎﻋﻪ ﷲ ﻚ ﻭﺍ ُ ﺕ ﹶﺃ ﺯﻭﺍ ِﺟ ﻚ ﺗﺒﺘﻐِﻰ ﻣ ﺮﺿﺎ ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨِﺒ ﻰ ِﻟ ﻢ ﺗ ﺽ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ ﺗ ِ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣﻴ ﻢ * ﹶﻗ ﺪ ﹶﻓ ﺮ ﺤﻠﱠ ﹶﺔ ﹶﺃﻳﻤﺎِﻧﻜﹸﻢ﴾ ]ﺍﻟﺘﺤﺮﱘ ،[٢-١ :ﺛﺒﺖ ﰲ )(١ ﺏ ﻋﺴ ﹰ $ﺍﻟﺼﺤﻴﺤﲔ ،#ﺃﻧﻪ ج ﺷ ِﺮ ﻼ ﰲ ﺑﻴﺖ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ،ﻓﺎﺣﺘﺎﻟﺖ ﻋﻠﻴﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﺣﻔﺼﺔﹸ ،ﺣﱴ ﻗﺎﻝ$ :ﹶﻟ ﻦ ﹶﺃﻋﻮ ﺩ ﹶﻟﻪ .#ﻭﰱ ﻟﻔﻆ :ﻭﻗﺪ ﺣﻠﻔﺖ).(٢ ﻭﰱ $ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ :#ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻧﺖ ﻟﻪ ﺃﻣﺔ ﱮ ِﻟ ﻢ ﻳﻄﺆﻫﺎ ،ﻓﻠﻢ ﺗﺰﻝ ﺑﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﺣﻔﺼ ﹸﺔ ﺣﱴ ﺣ ﺮﻣﻬﺎ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﻚ﴾)] (٣ﺍﻟﺘﺤﺮﱘ.[١: ﺗﺤﺮ ﻡ ﻣﺎ ﺃﹶﺣ ﱠﻞ ﺍﻟﻠﱠﻪ ﹶﻟ ﻭﰱ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ :#ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﺇﺫﺍ ﺣ ﺮ ﻡ ﺍﻟﺮ ﺟ ﹸﻞ ﺍﻣﺮﺃﹶﺗﻪ ،ﻓﻬﻲ ﻳﻤ ﲔ ﻳ ﹶﻜ ﱢﻔﺮﻫﺎ ،ﻭﻗﺎﻝ :ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﹸﻢ ﰲ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﺃﺳﻮﺓ ﺣﺴﻨﺔ).(٤ ﻭﰱ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ :ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﺁﱃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻼﻻﹰ ،ﻭ ﺟ ﻌ ﹶﻞ ﰲ ﺍﻟﻴﻤ ِ ﳊﺮﺍ ﻡ ﺣ ﹶ ﺠ ﻌ ﹶﻞ ﺍ ﹶ ﻧﺴﺎﺋﻪ ﻭﺣﺮﻡ ﹶﻓ ﲔ ﻛﻔﺎﺭ ﹰﺓ) .(٥ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻣﺴﻠﻤﺔ ﺑﻦ ﻋﻠﻘﻤﺔ ،ﻋﻦ ﺩﺍﻭﺩ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﻣﺴﺮﻭﻕ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻭﺭﻭﺍﻩ ﻋﻠﻰ ﺑﻦ ﻣﺴﻬﺮ، ﻼ ﻭﻫﻮ ﺃﺻﺢ ،ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺃﰉ ﻋﻴﺴﻰ. ﻭﻏﲑﻩ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﺍﻟﻨﱮ ج ﻣﺮﺳ ﹰ ﻭﻗﻮﻟﹸﻬﺎ :ﺟﻌﻞ ﺍﳊﺮﺍ ﻡ ﺣﻼﻻﹰ ،ﺃﻯ :ﺟﻌﻞ ﺍﻟﺸﻰﺀ ﺍﻟﺬﻯ ﺣﺮﻣﻪ ﻭﻫﻮ ﺍﻟﻌﺴﻞﹸ ،ﺃﻭ ﺍﳉﺎﺭﻳﺔﹸ ،ﺣﻼ ﹰﻻ ﺑﻌﺪ ﲢﺮﳝﻪ ﺇﻳﺎﻩ. ﺚ ﺑﻦ ﺳﻌﺪ :ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰉ ﺣﺒﻴﺐ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻫﺒﲑﺓ ﻋﻦ ﻗﹶﺒﻴﺼﺔ ﻭﻗﺎﻝ ﺍﻟﻠﻴ ﹸ ) (١ﰲ ﺍﻷﺻﻞ:ﻣﻴﻤﻮﻧﺔ ،ﻭﻫﻮ ﺧﻄﺄ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٠٣/٨ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(٧١/٧ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩) (١٤٧٣ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٢٠١ﰲ ﺍﻟﻄﻼﻕ.
٢٠٤ ﺑﻦ ﺫﹸﺅﻳﺐ ،ﻗﺎﻝ :ﺳﺄﻟﺖ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻋﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ: ﺃﻧﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻘﺎﻻ ﲨﻴﻌﹰﺎ :ﻛﻔﺎﺭﺓ ﳝﲔ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﺑﻦ ﺃﰉ ﲔ ﻳﻜﻔﱢﺮﻫﺎ).(١ ﳒﻴﺢ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ ﰲ ﺍﻟﺘﺤﺮﱘ :ﻫﻰ ﳝ ﻗﺎﻝ ﺍﺑ ﻦ ﺣﺰﻡ :ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻋﺎﺋﺸﺔ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ .ﻭﻗﺎﻝ ﺍﳊﺠﺎﺝ ﺑﻦ ﻣﻨﻬﺎﻝ :ﺣﺪﺛﻨﺎ ﺟﺮﻳ ﺮ ﺑﻦ ﺣﺎﺯﻡ ،ﻗﺎﻝ :ﺳﺄﻟﺖ ﻧﺎﻓﻌﹰﺎ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ ﺍﳊﺮﺍﻡ ،ﺃﻃﻼﻕ ﻫﻮ؟ ﻗﺎﻝ :ﻻ ،ﺃﻭﻟﻴﺲ ﻗﺪ ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺟﺎﺭﻳﺘﻪ ﻓﺄﻣﺮﻩ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻜﻔﱢﺮ ﻋﻦ ﳝﻴﻨﻪ ،ﻭﱂ ﳛﺮﻣﻬﺎ ﻋﻠﻴﻪ).(٢ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ ،ﻭﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱏ ،ﻛﻼﳘﺎ ﻋﻦ ﻋﻜﺮﻣﺔ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺎﻝ :ﻫﻰ ﳝﲔ ،ﻳﻌﲎ ﺍﻟﺘﺤﺮﻱ)(٣ﻡ. ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ :ﺣﺪﺛﻨﺎ ﺍ ﹸﳌ ﹶﻘﺪﻣ ﻰ :ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﺻﺨﺮ ﺑﻦ ﺟﻮﻳﺮﻳﺔ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﺍﳊﺮﺍﻡ ﳝﻲ)(٤ﻥ. ﻭﰱ $ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :#ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ )(٥ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺣﺮﻡ ﺍﻣﺮﺃﺗﻪ ،ﻟﻴﺲ ﺑﺸﻰﺀ ،ﻭﻗﺎﻝ :ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﰲ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻓﻘﻴﻞ :ﻫﺬﺍ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻗﻴﻞ :ﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻧﻪ ﻟﻴﺲ ﺑﻄﻼﻕ ﻭﻓﻴﻪ ﻛﻔﺎﺭﺓ ﳝﲔ ،ﻭﳍﺬﺍ ﺍﺣﺘ ﺞ ﺑﻔﻌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻫﺬﺍ ﺍﻟﺜﺎﱏ ﺃﻇﻬﺮ ،ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻴﻬﺎ ﻋﺸﺮﻭﻥ ﻣﺬﻫﺒﹰﺎ ﻟﻠﻨﺎﺱ ،ﻭﳓﻦ ﻧﺬﻛﺮﻫﺎ ،ﻭﻧﺬﻛﺮ ﻭﺟﻮﻫﻬﺎ ﻭﻣﺂﺧﺬﻫﺎ ،ﻭﺍﻟﺮﺍﺟﺢ ﻣﻨﻬﺎ ﺑﻌﻮﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ. ﻕ ﻭﻻ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﺘﺤﺮ ﱘ ﻟﻐﻮ ﻻ ﺷﻰﺀ ﻓﻴﻪ ،ﻻ ﰲ ﺍﻟﺰﻭﺟﺔ ،ﻭﻻ ﰲ ﻏﲑﻫﺎ ،ﻻ ﻃﻼ ﲔ ﻭﻻ ِﻇﻬﺎﺭ ،ﺭﻭﻯ ﻭﻛﻴﻊ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﺇﻳﻼﺀَ ،ﻭﻻ ﳝ ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻭ ﻗﺼﻌ ﹰﺔ ﻣﻦ ﺛﺮﻳﺪ .ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﻟﺜﻮﺭﻯ، ﻣﺴﺮﻭﻕ :ﻣﺎ ﺃﺑﺎﱃ ﺣﺮﻣ ) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٤ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٢٨/٩
٢٠٥ )(١
ﻋﻦ ﺻﺎﱀ ﺑﻦ ﻣﺴﻠﻢ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﺃﻧﻪ ﻗﺎﻝ ﰲ ﲢﺮﱘ ﺍﳌﺮﺃﺓ :ﳍﻦ ﺃﻫﻮ ﹸﻥ ﻋﻠﻰ ﻣﻦ ﻧﻌﻠﻰ ﻭﺫﹸ ِﻛ ﺮ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱏ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ،ﻋﻦ ﺃﰉ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺖ ﻣﺎﺀ ﺍﻟﻨﻬﺮ .ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﺳﺄﻝ ﺭﺟ ﹲﻞ ﲪﻴ ﺪ ﺑﻦ ﻋﺒﺪ ﺃﺑﺎﱃ ﺣ ﺮﻣﺘﻬﺎ ﻳﻌﲎ ﺍﻣﺮﺃﺗﻪ ،ﺃﻭ ﺣﺮﻣ ﻚ ﺐ * ﻭﺇﱃ ﺭﺑ ﺼ ﺖ ﻓﹶﺎﻧ ﺍﻟﺮﲪﻦ ﺍﳊﻤﲑﻯ ،ﻋﻦ ﺫﻟﻚ؟ ﻓﻘﺎﻝ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﺮ ﹾﻏ ﺐ﴾ ]ﺍﻟﺸﺮﺡ [٨-٧ :ﻭﺃﻧﺖ ﺭﺟﻞ ﺗﻠﻌﺐ ،ﻓﺎﺫﻫﺐ ﻓﺎﻟﻌﺐ ،ﻫﺬﺍ ﻗﻮﻝ ﺃﻫ ِﻞ ﺍﻟﻈﺎﻫﺮ ﻓﹶﺎ ﺭ ﹶﻏ ﻛﻠﱢﻬﻢ. ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﰲ ﺍﻟﺰﻭﺟﺔ ﻃﻼﻕ ﺛﻼﺙ .ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻗﺎﻟﻪ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺯﻳ ﺪ ﺑﻦ ﺛﹶﺎﺑﺖ ،ﻭﺍﺑ ﻦ ﻋﻤﺮ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﺴﻦ ،ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺃﰉ ﻟﻴﻠﻰ ،ﻭﺭﻭﻯ ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﻋﺘﻴﺒﺔ .ﻗﻠﺖ :ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻣﺎ ﺭﻭﺍﻩ ﻫﻮ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻴﺚ ﺍﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰉ ﺣﺒﻴﺐ ،ﻋﻦ ﺃﰉ ﻫﺒﲑﺓ ،ﻋﻦ ﻗﹶﺒﻴﺼﺔ، ﺃﻧﻪ ﺳﺄﻝ ﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﺍﺑ ﻦ ﻋﻤﺮ ﻋﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ .ﺃﻧﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻘﺎﻻ ﲨﻴﻌﹰﺎ: ﻛﻔﺎﺭﺓ ﳝﲔ ،ﻭﱂ ﻳﺼﺢ ﻋﻨﻬﻤﺎ ﺧﻼﻑ ﺫﻟﻚ ،ﻭﺃﻣﺎ ﻋﻠﻰ ،ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ، ﻣﻦ ﻃﺮﻳﻖ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ،ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻗﺎﻝ :ﻳﻘﻮﻝ ﺭﺟﺎﻝ ﰲ ﺍﳊﺮﺍﻡ :ﻫﻰ ﺣﺮﺍﻡ ﺣﱴ ﺗﻨﻜِﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ .ﻭﻻ ﻭﺍﻟﻠﱠﻪ ﻣﺎ ﻗﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ،ﻭﺇﳕﺎ ﻗﺎﻝ ﻋﻠﻰ: ﻣﺎ ﺃﻧﺎ ﲟﺤﻠﱢﻬﺎ ﻭﻻ ﲟﺤﺮﻣﻬﺎ ﻋﻠﻴﻚ ،ﺇﻥ ﺷﺌﺖ ﻓﺘﻘﺪﻡ ،ﻭﺇﻥ ﺷﺌﺖ ﻓﺘﺄﺧﺮ .ﻭﺃﻣﺎ ﺍﳊﺴﻦ ،ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﳏﻤﺪ ﻣﻦ ﻃﺮﻳﻖ ﻗﺘﺎﺩﺓ ﻋﻨﻪ ،ﺃﻧﻪ ﻗﺎﻝ :ﹸﻛﻞﱡ ﺣﻼﻝ ﻋﻠﻰ ﺣﺮﺍﻡ ،ﻓﻬﻮ ﳝﲔ .ﻭﻟﻌﻞ ﺃﺑﺎ ﳏﻤﺪ ﻏﻠﻂ ﻋﻠﻰ ﻋﻠﻰ ﻭﺯﻳﺪ ﻭﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﳋﻠﻴﺔ ﻭﺍﻟﱪﻳﺔ ﻭﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﺃﲪﺪ ﺣﻜﻰ ﻋﻨﻬﻢ ﺃﺎ ﺛﻼﺙ .ﻭﻗﺎﻝ ﻫﻮ ﻋﻦ ﻋﻠﻰ ﻭﺍﺑﻦ ﻋﻤﺮ ﺻﺤﻴﺢ ،ﻓﻮﻫﻢ ﺃﺑﻮ ﳏﻤﺪ ،ﻭﺣﻜﺎﻩ ﰲ :ﺃﻧﺖ ﻋﻠﻰ ﺣﺮﺍﻡ ،ﻭﻫﻮ ﻭﻫﻢ ﻇﺎﻫﺮ ،ﻓﺈﻢ ﻓﺮﻗﻮﺍ ﺑﲔ ﺍﻟﺘﺤﺮﱘ ،ﻓﺄﻓﺘﻮﺍ ﻓﻴﻪ ﺑﺄﻧﻪ ﳝﲔ، ﻭﺑﲔ ﺍﳋﻠﻴﺔ ﻓﺄﻓﺘﻮﺍ ﻓﻴﻬﺎ ﺑﺎﻟﺜﻼﺙ ،ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻗﺎﻝ :ﺇﻧﻪ ﺛﻼﺙ ﺑﻜﻞ ﺣﺎﻝ. ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺛﻼﺙ ﰲ ﺣﻖ ﺍﳌﺪﺧﻮﻝ ﺎ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﻏ ﲑ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻏ ﲑ ﻣﺪﺧﻮﻝ ﺎ ،ﻭﻗﻊ ﻣﺎ ﻧﻮﺍﻩ ﻣﻦ ﻭﺍﺣﺪﺓ ﻭﺍﺛﻨﺘﲔ ﻭﺛﻼﺙ ،ﻓﺈﻥ ﺃﻃﻠﻖ ،ﻓﻮﺍﺣﺪﺓ ،ﻭﺇﻥ ﻗﺎﻝ: ﱂ ﺃﺭﺩ ﻃﻼﻗﺎﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﳚﻮﺯ ﺻﺮﻓﻪ ﺇﻟﻴﻪ ﻗﺒﻞ ﻣﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﺑﺘﺪﺍ ًﺀ ﱂ ﻳﻘﺒﻞ ،ﻭﺇﻥ ِﺣﺮﻡ ﺃﻣﺘﻪ ﺃﻭ ﻃﻌﺎﻣﻪ ﺃﻭ ﻣﺘﺎﻋﻪ ،ﻓﻠﻴﺲ ﺑﺸﻰﺀ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ. ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١١٣٧٨
٢٠٦ ﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﺇﻥ ﻧﻮﻯ ﺍﻟﻄﻼﻕ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﰒ ﺇﻥ ﻧﻮﻯ ﺑﻪ ﺍﻟﺜﻼﺙ ﻓﺜﻼﺙ، ﻭﺇﻥ ﻧﻮﻯ ﺩﻭﺎ ﻓﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻭﺇﻥ ﻧﻮﻯ ﳝﻴﻨﹰﺎ ﻓﻬﻮ ﳝﲔ ﻓﻴﻬﺎ ﻛﻔﺎﺭﺓ ،ﻭﺇﻥ ﱂ ﻳﻨﻮ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﺻﺪﻕ ﰲ ﺍﻟﻔﺘﻴﺎ ﻭﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ،ﻭﻳﻜﻮﻥ ﰲ ﺇﻳﻼﺀ ﻓﻴﻪ ﺣﻜ ﻢ ﺍﻹﻳﻼﺀ .ﻓﺈﻥ ﻧﻮﻯ ﺍﻟﻜﺬﺏ ، ﺍﻟﻘﻀﺎﺀ ﺇﻳﻼﺀ ،ﻭﺇﻥ ﺻﺎﺩﻑ ﻏﲑ ﺍﻟﺰﻭﺟﺔ ﺍﻷﻣ ِﺔ ﻭﺍﻟﻄﻌﺎﻡ ﻭﻏﲑﻩ ،ﻓﻬﻮ ﳝﲔ ﻓﻴﻪ ﻛﻔﺎﺭﺎ، ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ. ﺍﳌﺬﻫﺐ ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﺇﻥ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻭﻳﻘ ﻊ ﻣﺎ ﻧﻮﺍﻩ ،ﻓﺈﻥ ﺃﻃﻠﻖ ﻭﻗﻌﺖ ﻭﺍﺣﺪ ﹰﺓ ،ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻈﻬﺎﺭ ،ﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ ،ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻴﻤﲔ ،ﻛﺎﻥ ﳝﻴﻨﺎﹰ ،ﻭﺇﻥ ﻧﻮﻯ ﲢﺮ ﱘ ﻋﻴﻨﻬﺎ ﻣِﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻇِﻬﺎﺭ ،ﻓﻌﻠﻴﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ،ﻭﺇﻥ ﱂ ﻳﻨ ِﻮ ﺷﻴﺌﺎﹰ ،ﻓﻔﻴﻪ ﻗﻮﻻﻥ. ﺃﺣﺪﳘﺎ :ﻻ ﻳﻠﺰﻣﻪ ﺷﻰﺀ .ﻭﺍﻟﺜﺎﱏ :ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﳝﲔ .ﻭﺇﻥ ﺻﺎﺩﻑ ﺟﺎﺭﻳﺔ ،ﻓﻨﻮﻯ ﻋﺘﻘﻬﺎ ﻭﻗﻊ ﺍﻟﻌﺘﻖ ،ﻭﺇﻥ ﻧﻮﻯ ﲢﺮﳝﻬﺎ ﻟﺰﻣﻪ ﺑﻨﻔﺲ ﺍﻟﻠﻔﻆ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ،ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻈﻬﺎ ﺭ ﻣﻨﻬﺎ ،ﱂ ﻳﺼﺢ ،ﻭﱂ ﻳﻠﺰﻣﻪ ﺷﻰﺀ ،ﻭﻗﻴﻞ :ﺑﻞ ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ،ﻭﺇﻥ ﻳﻨﻮ ﺷﻴﺌﺎﹰ ،ﻓﻔﻴﻪ ﻗﻮﻻﻥ، ﻑ ﻏ ﲑ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻣﺔ ﱂ ﺃﺣﺪﳘﺎ :ﻻ ﻳﻠﺰﻣﻪ ﺷﻰﺀ ﻭﺍﻟﺜﺎﱏ :ﻋﻠﻴﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ .ﻭﺇﻥ ﺻﺎﺩ ﺐ ﺍﻟﺸﺎﻓﻌﻰ. ﳛﺮﻡ ،ﻭﱂ ﻳﻠﺰﻣﻪ ﺑﻪ ﺷﻰﺀ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﳌﺬﻫﺐ ﺍﻟﺴﺎﺩﺱ :ﺃﻧﻪ ﻇِﻬﺎﺭ ﺑﺈﻃﻼﻗﻪ ،ﻧﻮﺍﻩ ﺃﻭ ﱂ ﻳﻨﻮِﻩ ،ﺇﻻ ﺃﻥ ﻳﺼﺮﻓﹶﻪ ﺑﺎﻟﻨﻴﺔ ﺇﱃ ﺐ ﺃﲪﺪ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ: ﺍﻟﻄﻼﻕ ،ﺃﻭ ﺍﻟﻴﻤﲔ ،ﻓﻴﻨﺼﺮِﻑ ﺇﱃ ﻣﺎ ﻧﻮﺍﻩ ،ﻫﺬﺍ ﻇﺎﻫﺮ ﻣﺬﻫ ِ ﺼ ِﺮﻑ ﺇﱃ ﻣﺎ ﻧﻮﺍﻩ ،ﻭﻋﻨﻪ ﺼ ِﺮﻓﹶﻪ ﺑﺎﻟﻨﻴﺔ ﺇﱃ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻟﻄﱠﻼﻕ ،ﻓﻴﻨ ﺃﻧﻪ ﺑﺈﻃﻼﻗﻪ ﳝﲔ ﺇﻻ ﺃﻥ ﻳ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺛﺎﻟﺜﺔ :ﺃﻧﻪ ﻇﻬﺎﺭ ﺑﻜﻞ ﺣﺎﻝ ﻭﻟﻮ ﻧﻮﻯ ﻏﲑﻩ ،ﻭﻓﻴﻪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ ﺣﻜﺎﻫﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﰲ $ﻓﺮﻭﻋﻪ ،#ﺃﻧﻪ ﻃﻼﻕ ﺑﺎﺋﻦ،.ﻭﻟﻮ ﻭﺻﻠﻪ ﺑﻘﻮﻟﻪ :ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼﻕ .ﻓﻌﻨﻪ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ .ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﻃﻼﻕ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻫﻞ ﺗﻠﺰﻣﻪ ﺍﻟﺜﻼﺙ ،ﺃﻭ ﻭﺍﺣﺪﺓ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ، ﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻫﺬﺍ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﻇﻬﺎﺭ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﺃﻧ ِ ﺺ ﻣﺬﻫﺒﻪ. ﺗﻠﺨﻴ ﺍﳌﺬﻫﺐ ﺍﻟﺴﺎﺑﻊ :ﺃﻧﻪ ﺇﻥ ﻧﻮﻯ ﺑﻪ ﺛﻼﺛﺎﹰ ،ﻓﻬﻰ ﺛﻼﺙﹲ ،ﻭﺇﻥ ﻧﻮﻯ ﺑﻪ ﻭﺍﺣﺪﺓ ،ﻓﻬﻰ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻭﺇﻥ ﻧﻮﻯ ﺑﻪ ﳝﻴﻨﺎﹰ ،ﻓﻬﻰ ﳝﲔ ،ﻭﺇﻥ ﱂ ﻳﻨ ِﻮ ﺷﻴﺌﺎﹰ ،ﻓﻬﻰ ﻛﺬﺑﺔ ﻻ ﺷﻰ َﺀ ﻓﻴﻬﺎ، ﺐ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﺣﻜﺎﻩ ﻋﻨﻪ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ. ﻭﻫﺬﺍ ﻣﺬﻫ ﺐ ﲪﺎﺩ ﺑﻦ ﺃﰉ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻣﻦ :ﺃﻧﻪ ﻃﻠﻘ ﹲﺔ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ﺑﻜﻞ ﺣﺎﻝ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺳﻠﻴﻤﺎﻥ.
٢٠٧ ﺍﳌﺬﻫﺐ ﺍﻟﺘﺎﺳﻊ :ﺃﻧﻪ ﺇﻥ ﻧﻮﻯ ﺛﻼﺛﹰﺎ ﻓﺜﻼﺙ ،ﻭﺇﻥ ﻧﻮﻯ ﻭﺍﺣﺪﺓ ،ﺃﻭ ﱂ ﻳﻨ ِﻮ ﺷﻴﺌﺎﹰ، ﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ،ﺣﻜﺎﻩ ﻋﻨﻪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ. ﻓﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﳌﺬﻫﺐ ﺍﻟﻌﺎﺷﺮ :ﺃﻧﻪ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ،ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ ﻭﺻﺎﺣﺒﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﺎﺷﻰ ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ. ﺍﳌﺬﻫﺐ ﺍﳊﺎﺩﻯ ﻋﺸﺮ :ﺃﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﻓﻘﻂ ،ﻭﱂ ﻳﺬﻛﺮ ﻫﺆﻻﺀ ﻇﻬﺎﺭﹰﺍ ﻭﻻ ﻃﻼﻗﹰﺎ ﻭﻻ ﳝﻴﻨﺎﹰ ،ﺑﻞ ﺃﻟﺰﻣﻮﻩ ﻣﻮﺟﺐ ﲢﺮﳝﻪ .ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﺻﺢ ﻫﺬﺍ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺭﺟﺎ ٍﻝ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺴ ﻤﻮﺍ ،ﻭﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ .ﻭﺻﺢ ﻋﻦ ﺍﳊﺴﻦ ،ﻭﺧِﻼﺱ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ،ﻭﻗﺘﺎﺩﺓ ،ﺃﻢ ﺃﻣﺮﻭﻩ ﺑﺎﺟﺘﻨﺎﺎ ﻓﻘﻂ. ﻒ ﰲ ﺫﻟﻚ ﻻ ﻳﺤﺮﻣﻬﺎ ﺍﳌﻔﱴ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ،ﻭﻻ ﳛﻠﱢﻠﻬﺎ ﻟﻪ، ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱏ ﻋﺸﺮ :ﺍﻟﺘﻮﻗ ﺖ ﻓﺘﻘﺪﻡ، ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻌﱮ ﻋﻦ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﲟﺤﻠﻬﺎ ﻭﻻ ﳏﺮﻣﻬﺎ ﻋﻠﻴﻚ ﺇﻥ ﺷﺌ ﻭﺇﻥ ﺷﺌﺖ ﻓﺘﺄﺧﺮ. ﻕ ﺑﲔ ﺃﻥ ﻳﻮﻗﻊ ﺍﻟﺘﺤﺮﱘ ﻣﻨﺠﺰﹰﺍ ﺃﻭ ﻣﻌﻠﻘﹰﺎ ﺗﻌﻠﻴﻘﹰﺎ ﻣﻘﺼﻮﺩﹰﺍ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :ﺍﻟﻔﺮ ﻭﺑﲔ ﺃﻥ ﻳﺨﺮﺟﻪ ﳐﺮ ﺝ ﺍﻟﻴﻤﲔ ،ﻓﺎﻷﻭﻝ :ﻇﻬﺎﺭ ﺑﻜﻞ ﺣﺎﻝ ﻭﻟﻮ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻭﻟﻮ ﻕ .ﻭﺍﻟﺜﺎﱏ :ﳝﲔ ﻳﻠﺰﻣﻪ ﺑﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﻧﺖ ﻋﻠ ﻰ ﻭﺻﻠﻪ ﺑﻘﻮﻟﻪ :ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼ ﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻈﻬﺎﺭ .ﻭﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﺳﺎﻓﺮﺕ ،ﺃﻭ ﺇﻥ ﺣﺮﺍﻡ ،ﺃﻭ ﺇﺫﺍ ﺩﺧﻞ ﺭﻣﻀﺎﻥ ،ﻓﺄﻧ ِ ﺖ ﻓﻼﻧﺎ ،ﻓﺎﻣﺮﺃﺗﻰ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻴﻤﲔ ﻣﻜﻔﺮﺓ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺖ ﻫﺬﺍ ﺍﻟﻄﻌﺎ ﻡ ﺃﻭ ﻛﻠﻤ ﺃﻛﻠ ﻉ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻓﻬﺬﻩ ﺃﺻﻮ ﹸﻝ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺗﺘﻔ ﺮ ﻋﺸﺮﻳﻦ ﻣﺬﻫﺒﹰﺎ. ﻓﺼﻞ
ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺍﻟﺘﺤﺮ ﱘ ﻛﻠﱡﻪ ﻟﻐﻮ ﻻ ﺷﻰﺀ ﻓﻴﻪ ،ﻓﺎﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﳚﻌﻞ ﲔ ﻭﲢﺮﻡ، ﺤﻞﱡ ﺎ ﺍﻟﻌ ﻟﻠﻌﺒﺪ ﲢﺮﳝﹰﺎ ﻭﻻ ﲢﻠﻴﻼﹰ ،ﻭﺇﳕﺎ ﺟﻌﻞ ﻟﻪ ﺗﻌﺎﻃﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺗ ِ ﻛﺎﻟﻄﻼﻕ ﻭﺍﻟﻨﻜﺎﺡِ ،ﻭﺍﻟﺒﻴ ِﻊ ﻭﺍﻟﻌﺘﻖِ ،ﻭﺃﻣﺎ ﳎﺮ ﺩ ﻗﻮﻟﻪ :ﺣﺮﻣﺖ ﻛﺬﺍ ﻭﻫﻮ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻠﻴﺲ ﻼ ﹲﻝ ﻭﻫﺬﹶﺍ ﺣﺮﺍ ﻡ ِﻟﺘ ﹾﻔﺘﺮﻭﺍ ﺏ ﻫﺬﹶﺍ ﺣ ﹶ ﺴﻨِﺘﻜﹸﻢ ﺍﻟ ﹶﻜ ِﺬ ﺼﻒ ﺃﹶﻟ ِ ﺇﻟﻴﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭ ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟﻤﺎ ﺗ ِ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺍﻟ ﹶﻜ ِﺬ ﻚ﴾ ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﺏ﴾ ]ﺍﻟﻨﺤﻞ [١١٦ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﺄﻳﻬﺎ ﺍﻟﻨِﺒ ﻰ ﹶﱂ ﺗ ]ﺍﻟﺘﺤﺮﱘ ،[١:ﻓﹶﺈﺫﺍ ﻛﹶﺎ ﹶﻥ ﺳﺒﺤﺎﻧﻪ ﱂ ﳚﻌ ﹾﻞ ﻟﺮﺳﻮﻟﻪ ﺃﻥ ﻳﺤﺮ ﻡ ﻣﺎ ﺃﺣﻞ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻓﻜﻴﻒ ﳚﻌ ﹸﻞ
٢٠٨ ﻟِﻐﲑﻩ ﺍﻟﺘﺤﺮﱘ؟ ﱮ ج $ :ﹸﻛﻞﱡ ﻋ ﻤ ٍﻞ ﹶﻟﻴﺲ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﻣ ﺮﻧﺎ ﹶﻓﻬﻮ ﺭﺩ #ﻭﻫﺬﺍ ﺍﻟﺘﺤﺮ ﱘ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ ﻼ. ﻛﺬﻟﻚ ،ﻓﻴﻜﻮﻥ ﺭﺩﹰﺍ ﺑﺎﻃ ﹰ ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﲢﺮ ِﱘ ﺍﳊﻼﻝ ،ﻭﲢﻠﻴ ِﻞ ﺍﳊﺮﺍﻡ ،ﻭﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺜﺎﱏ ﻟﻐﻮ ﻻ ﺃﺛﺮ ﻟﻪ ،ﻓﻜﺬﻟﻚ ﺍﻷﻭ ﹸﻝ. ﻗﺎﻟﻮﺍ :ﻭﻻ ﻓﺮﻕ ﺑﲔ ﻗﻮﻟﻪ ﻻﻣﺮﺃﺗﻪ :ﺃﻧﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻭﺑﲔ ﻗﻮﻟ ِﻪ ﻟِﻄﻌﺎﻣﻪ ﻫﻮ ﻋﻠ ﻰ ﺣﺮﺍﻡ. ﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﺑﻪ ﺇﻧﺸﺎﺀ ﲢﺮﳝﻬﺎ ،ﺃﻭ ﺍﻹﺧﺒﺎ ﺭ ﻋﻨﻬﺎ ﺑﺄﺎ ﻗﺎﻟﻮﺍ :ﻭﻗﻮﻟﻪ :ﺃﻧ ِ ﺣﺮﺍﻡ ،ﻭﺇﻧﺸﺎﺀ ﲢﺮﱘ ﳏﺎﻝ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﺇﻟﻴﻪ ،ﺇﳕﺎ ﻫﻮ ﺇﱃ ﻣﻦ ﺃﺣ ﱠﻞ ﺍﳊﻼﻝ ،ﻭﺣ ﺮ ﻡ ﺍﳊﺮﺍﻡ، ﻭﺷﺮﻉ ﺍﻷﺣﻜﺎﻡ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻹﺧﺒﺎﺭ ،ﻓﻬﻮ ﻛﺬﺏ ،ﻓﻬﻮ ﺇﻣﺎ ﺧ ﱪ ﻛﺎﺫﺏ ﺃﻭ ﺇﻧﺸﺎ ٌﺀ ﺑﺎﻃﻞ، ﻭﻛﻼﳘﺎ ﻟﻐﻮ ﻣﻦ ﺍﻟﻘﻮﻝ. ﻗﺎﻟﻮﺍ :ﻭﻧﻈﺮﻧﺎ ﻓﻴﻤﺎ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻘﻮﻝِ ،ﻓﺮﺃﻳﻨﺎﻫﺎ ﺃﻗﻮﺍ ﹰﻻ ﻣﻀﻄﺮﺑﺔ ﻣﺘﻌﺎﺭﺿﺔ ﻳﺮ ﺩ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻓﻠﻢ ﳛﺮﻡ ﺍﻟﺰﻭﺟﺔ ﺑﺸﻰﺀ ﻣﻨﻬﺎ ﺑﻐﲑ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﻨﻜﻮﻥ ﻗﺪ ﺍﺭﺗﻜﺒﻨﺎ ﺃﻣﺮﻳﻦ :ﲢﺮﳝﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ،ﻭﺇﺣﻼﳍﺎ ﻟﻐﲑﻩ ،ﻭﺍﻷﺻ ﹸﻞ ﺑﻘﺎ ُﺀ ﺍﻟﻨﻜﺎﺡ ﺣﱵ ﺗﺠﻤﻊ ﺍﻷﻣﺔ ،ﺃﻭ ﻳﺄﺗ ﻰ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺯﻭﺍﻟﻪ ،ﻓﻴﺘﻌﻴﻦ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ ،ﻓﻬﺬﺍ ﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺛﻼﺙ ﺑﻜﻞ ﺣﺎﻝ ،ﺇﻥ ﺛﺒﺖ ﻫﺬﺍ ﻋﻨﻪ ،ﻓﻴﺤﺘ ﺞ ﻟﻪ ﺑﺄﻥ ﺍﻟﺘﺤﺮ ﱘ ﺟِ ﻌ ﹶﻞ ﻛﻨﺎﻳﺔ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﺃﻋﻠﻰ ﺃﻧﻮﺍﻋﻪ ﲢﺮ ﱘ ﺍﻟﺜﻼﺙ ،ﻓﹸﻴﺤﻤﻞ ﻋﻠﻰ ﺃﻋﻠﻰ ﺃﻧﻮﺍﻋﻪ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻟﻸﺑﻀﺎﻉ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﺎ ﺗﻴ ﱠﻘﻨﺎ ﺍﻟﺘﺤﺮ ﱘ ﺑﺬﻟﻚ ،ﻭﺷﻜﻜﻨﺎ :ﻫﻞ ﻫﻮ ﲢﺮ ﱘ ﺗﺰﻳﻠﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻛﺎﻟﻈﻬﺎﺭ ﺃﻭ ﻳﺰﻳﻠﻪ ﲡﺪﻳ ﺪ ﺍﻟﻌﻘﺪ ﻛﺎﳋﹸﻠﻊ ،ﺃﻭ ﻻ ﻳﺰﻳﻠﻪ ﺇﻻ ﺃﻭ ﺝ ﻭﺇﺻﺎﺑﺔ ﻛﺘﺤﺮ ِﱘ ﺍﻟﺜﻼﺙ؟ ﻭﻫﺬﺍ ﻣﺘﻴﻘﱠﻦ، ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﺸﻜﻮ ﻙ ﻓﻴﻪ ،ﻓﻼ ﻳﺤﻞﱡ ﺑﺎﻟﺸﻚ. ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﹶﺃ ﹾﻓﻨﻮﺍ ﰲ ﺍﳋﻠﻴﺔ ﻭﺍﻟﱪﻳﺔ ﺑﺄﺎ ﺛﻼﺙ .ﻗﺎﻝ ﺃﲪﺪ :ﻫﻮ ﻋﻦ ﻋﻠﻰ ﺡ ﻭﺍﺑ ِﻦ ﻋﻤﺮ ﺻﺤﻴﺢ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻏﺎﻳﺔ ﺍﳋﻠﻴﺔ ﻭﺍﻟﱪﻳﺔ ﺃﻥ ﺗﺼﲑ ﺇﱃ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﺫﺍ ﺻ ﺮ ﺑﺎﻟﻐﺎﻳﺔ ،ﻓﻬﻰ ﺃﻭﱃ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺛﻼﺛﺎﹰ ،ﻭﻷﻥ ﺍﶈﺮﻡ ﻻ ﻳﺴﺒ ﻖ ﺇﱃ ﻭﳘﻪ ﲢﺮ ﱘ ﺍﻣﺮﺃﺗﻪ ﺑﺪﻭﻥ
٢٠٩ ﻆ ﺻﺎ ﺭ ﺣﻘﻴﻘ ﹰﺔ ﻋﺮﻓﻴﺔ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﺜﻼﺙ. ﺍﻟﺜﻼﺙ ،ﻓﻜﺄ ﱠﻥ ﻫﺬﺍ ﺍﻟﻠﻔ ﹶ ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﻮﺍﺣﺪ ﹸﺓ ﻻ ﲢﺮ ﻡ ﺇﻻ ﺑﻌﻮﺽ ،ﺃﻭ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝ ،ﺃﻭ ﻋﻨ ﺪ ﺗﻘﻴﻴﺪﻫﺎ ﺑﻜﻮﺎ ﺑﺎﺋﻨﺔ ﻋﻨﺪ ﻣﻦ ﻳﺮﺍﻩ ،ﻓﺎﻟﺘﺤﺮ ﱘ ﺎ ﻣﻘﻴﺪ ،ﻓﺈﺫﺍ ﺃﻃﻠﻖ ﺍﻟﺘﺤﺮﱘ ،ﻭﱂ ﻳﻘﻴﻴﺪ ،ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﻟﺘﺤﺮﱘ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻯ ﻳﺜﺒﺖ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﺑﻌﻮﺽ ﻭﻏﲑﻩ ﻭﻫﻮ ﺍﻟﺜﻼﺙ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻪ ﺛﻼﺛﹰﺎ ﰲ ﺣﻖ ﺍﳌﺪﺧﻮﻝ ﺎ ،ﻭﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ﰲ ﺣ ﻖ ﻏﲑﻫﺎ ،ﻓﺤﺠﺘﻪ ﺃﻥ ﺤﺮﻣﻬﺎ ﺇﻻ ﺍﻟﺜﻼﺙ ،ﻭﻏ ﲑ ﺍﳌﺪﺧﻮﻝ ﺎ ﲢﺮﻣﻬﺎ ﺍﻟﻮﺍﺣﺪﺓ ،ﻓﺎﻟﺰﺍﺋﺪﺓ ﻋﻠﻴﻬﺎ ﺍﳌﺪﺧﻮ ﹶﻝ ﺎ ﻻ ﻳ ﻟﻴﺴﺖ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺘﺤﺮﱘ ،ﻓﺄﻭﺭﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﺃﻥ ﺍﳌﺪﺧﻮﻝ ﺎ ﳝِﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ، ﻓﺄﺟﺎﺑﻮﺍ ﲟﺎ ﻻ ﻳﺠﺪﻯ ﻋﻠﻴﻬﻢ ﺷﻴﺌﺎﹰ ،ﻭﻫﻮ ﺃﻥ ﺍﻹﺑﺎﻧﺔ ﺑﺎﻟﻮﺍﺣﺪﺓ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺄﺎ ﺑﺎﺋﻨﺔ ﺇﺑﺎﻧﺔ ﻣﻘﻴﺪﺓ ،ﲞﻼﻑ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﻥ ﺍﻹﺑﺎﻧﺔ ﺑﻪ ﻣﻄﻠﻘﺔ ،ﻭﻻ ﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﺜﻼﺙِ ،ﻭﻫﺬﺍ ﺍﻟﻘﺪ ﺭ ﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ ﻻ ﻳﺨﱢﻠﺼﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ،ﻓﺈﻥ ﺇﺑﺎﻧﺔ ﺍﻟﺘﺤﺮ ِﱘ ﺃﻋﻈ ﻢ ﺗﻘﻴﻴﺪﹰﺍ ﻣﻦ ﻗﻮﻟﻪ :ﺃﻧ ِ ﺑﺎﺋﻨﺔ ،ﻓﺈﻥ ﻏﺎﻳ ﹶﺔ ﺍﻟﺒﺎﺋﻨﺔ ﺃﻥ ﲢﺮﻣﻬﺎ ،ﻭﻫﺬﺍ ﻗﺪ ﺻﺮﺡ ﺑﺎﻟﺘﺤﺮﱘ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺎﻹﺑﺎﻧﺔ ﻣﻦ ﻗﻮﻟﻪ: ﺃﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘ ﹰﺔ ﺑﺎﺋﻨﺔ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ﰲ ﺣ ﻖ ﺍﳌﺪﺧﻮﻝ ﺎ ﻭﻏﲑﻫﺎ ،ﻓﻤﺄﺧ ﹸﺬ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺎ ﻻ ﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺗﻔﻴﺪ ﺑﻮﺿﻌﻬﺎ ،ﻭﺇﳕﺎ ﺗﻘﺘﻀﻰ ﺑﻴﻨﻮﻧ ﹰﺔ ﳛﺼ ﹸﻞ ﺎ ﺍﻟﺘﺤﺮﱘ ،ﻭﻫﻮ ﻳﻤِﻠ ﺎ ﺑﻮﺍﺣﺪﺓ ﺑﺪﻭﻥ ﻋﻮﺽ ،ﻛﻤﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ،ﻓﺈﻥ ﺍﻟﺮﺟﻌﺔ ﺣﻖ ﻟﻪ ،ﻓﺈﺫﺍ ﺃﺳﻘﻄﻬﺎ ﺳﻘﻄﺖ ،ﻭﻷﻧﻪ ﺇﺫﺍ ﻣﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻌﻮﺽ ﻳﺄﺧﺬﻩ ﻣﻨﻬﺎ ،ﻣﻠﻚ ﺍﻹﺑﺎﻧﺔ ﺑﺪﻭﻧﻪ ،ﻓﺈﻧﻪ ﳏﺴﻦ ﺑﺘﺮﻛﻪ ،ﻭﻷﻥ ﺍﻟﻌِﻮﺽ ﻣﺴﺘﺤﻖ ﻟﻪ ،ﻻ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺃﺳﻘﻄﻪ ﻭﺃﺑﺎﺎ ،ﻓﻠﻪ ﺫﻟﻚ. ﻓﺼﻞ
ﻉ ﺍﳌﻠﻚ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﺎ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ ،ﻓﻤﺄﺧﺬﻩ ﺃﻥ ﺍﻟﺘﺤﺮ ﱘ ﻳﻔﻴﺪ ﻣﻄﻠﻖ ﺍﻧﻘﻄﺎ ِ ﺽ ﰲ ﺍﻟﻠﻔﻆ ﻟﻪ ،ﻓﻼ ﻭﻫﻮ ﻳﺼﺪﻕ ﺑﺎﳌﺘﻴ ﱠﻘ ِﻦ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪﺓﹸ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ،ﻓﻼ ﺗﻌﺮ ﻍ ﺇﺛﺒﺎﺗﻪ ﺑﻐﲑ ﻣﻮﺟﺐ .ﻭﺇﺫﺍ ﺃﻣﻜﻦ ﺇﻋﻤﺎ ﹸﻝ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻮﺍﺣﺪﺓ ،ﻓﻘﺪ ﻭﰱ ﲟﻮﺟﺒﻪ، ﻳﺴﻮ ﹸ ﺐ ﳍﺎ .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ ﳚﻌﻞ ﺍﻟﺮﺟﻌﻴﺔ ﳏﺮﻣﺔ، ﻓﺎﻟﺰﻳﺎﺩ ﹸﺓ ﻋﻠﻴﻪ ﻻ ﻣﻮﺟ ﻭﺣﻴﻨﺌﺬ ﻓﻨﻘﻮﻝ :ﺍﻟﺘﺤﺮ ﱘ ﺃﻋ ﻢ ﻣِﻦ ﲢﺮﱘ ﺭﺟﻌﻴﺔ ،ﺃﻭ ﲢﺮﱘ ﺑﺎﺋﻦ ،ﻓﺎﻟﺪﺍﻝﱡ ﻋﻠﻰ ﺍﻷﻋﻢ ﻻ ﻳﺪﻝ
٢١٠ ﺺ ﻣِﻦ ﻟﻮﺍﺯﻡ ﺺ ﺃﻭ ﻟﻴﺲ ﺍﻷﺧ ﺖ ﻗﻠﺖ :ﺍﻷﻋ ﻢ ﻻ ﻳﺴﺘﻠ ِﺰﻡ ﺍﻷﺧ ﻋﻠﻰ ﺍﻷﺧﺺ ،ﻭﺇﻥ ﺷﺌ ﺺ. ﺍﻷﻋﻢ ،ﺃﻭ ﺍﻷﻋﻢ ﻻ ﻳﻨﺘﺞ ﺍﻷﺧ ﻓﺼﻞ
ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﻳﺴﺄﻝ ﻋﻤﺎ ﺃﺭﺍﺩ ﻣﻦ ﻇﻬﺎﺭ ﺃﻭ ﻃﻼﻕ ﺭﺟﻌﻲ ،ﺃﻭ ﳏﺮﻡ ،ﺃﻭ ﳝﲔ، ﻓﻴﻜﻮﻥ ﻣﺎ ﺃﺭﺍﺩ ﻣِﻦ ﺫﻟﻚ ،ﻓﻤﺄﺧﺬﹸﻩ ﺃﻥ ﺍﻟﻠﻔﻆ ﱂ ﻳﻮﺿﻊ ﻹﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﺧﺎﺻﺔ ،ﺑﻞ ﻫﻮ ﻑ ﺇﱃ ﺑﻌﻀﻬﺎ ﺑﺎﻟﻨﻴﺔ ﻓﻘﺪ ﺍﺳﺘﻌﻤﻠﻪ ﻓﻴﻤﺎ ﻫﻮ ﳏﺘ ِﻤ ﹲﻞ ﻟﻠﻄﻼﻕ ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻹﻳﻼﺀ ،ﻓﺈﺫﺍ ﺻِ ﺮ ﺼ ﺮ ﻋﻨﻪ، ﻑ ﺇﱃ ﻣﺎ ﺃﺭﺍﺩﻩ ،ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺑﻪ ﻭﻻ ﻳﻘ ﺻﺎﱀ ﻟﻪ ،ﻭﺻﺮﻓﻪ ﺇﻟﻴﻪ ﺑﻨﻴﺘﻪ ،ﻓﻴﻨﺼﺮ ﻭﻛﺬﻟﻚ ﻟﻮ ﻧﻮﻯ ﻋﺘﻖ ﺃﻣﺘﻪ ﺑﺬﻟﻚ ،ﻋﺘﻘﺖ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﻧﻮﻯ ﺍﻹﻳﻼﺀ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ،ﻭﺍﻟﻴﻤﲔ ﻣﻦ ﺍﻷﻣﺔ ،ﻟﺰﻣﻪ ﻣﺎ ﻧﻮﺍﻩ ،ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﻮﻯ ﲢﺮ ﱘ ﻋﻴﻨﻬﺎ ،ﻟﺰﻣﻪ ﺑﻨﻔﺲ ﺍﻟﻠﻔﻆ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ﺍﺗﺒﺎﻋﹰﺎ ﻟﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ،ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ :#ﺇﺫﺍ ﺣﺮﻡ ﺴﻨ ﹲﺔ﴾ ﺍﻟﺮﺟ ﹸﻞ ﺍﻣﺮﺃﺗﻪ ﻓﻬﻰ ﳝﲔ ﻳﻜﻔﱢﺮﻫﺎ ،ﻭﺗﻼ﴿ :ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟﻜﹸﻢ ﰲ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ ]ﺍﻷﺣﺰﺍﺏ ،(١)[٢١ :ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﻣﺎ ﻗﺎﻟﻪ ﳎﺎﻫﺪ ﰲ ﺍﻟﻈﱢﻬﺎﺭ :ﺇﻧﻪ ﻟﻴﺰﻣﻪ ﲟﺠﺮﺩ ﺍﻟﺘﻜﻠﻢ ﺑﻪ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻈﻬﺎﺭ ،ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺇﺫﺍ ﱂ ﻳﻄﻠﱢﻖ ﻋﻘﻴﺒﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ .ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻠﻔﻆ ﳛﺘ ِﻤﻞﹸ ﺍﻹﻧﺸﺎﺀ ﻭﺍﻹﺧﺒﺎﺭ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻹﺧﺒﺎﺭ، ﻓﻘﺪ ﺍﺳﺘﻌﻤﻠﻪ ﻓﻴﻤﺎ ﻫﻮ ﺻﺎ ﹲ ﱀ ﻟﻪ ،ﻓﻴﻘﺒﻞ ﻣﻨﻪ .ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻹﻧﺸﺎﺀ ﺳِﺌ ﹶﻞ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﺣﺮﻣﻬﺎ ﺑﻪ .ﻓﺈﻥ ﻗﺎﻝ :ﺃﺭﺩﺕ ﺛﻼﺛﹰﺎ ﺃﻭ ﻭﺍﺣﺪﺓ ،ﺃﻭ ﺍﺛﻨﺘﲔ ،ﻗﹸِﺒ ﹶﻞ ﻣﻨﻪ ﻟﺼﻼﺣﻴﺔ ﺍﻟﻠﻔﻆ ﻟﻪ ﻭﺍﻗﺘﺮﺍﻧﻪ ﺑﻨﻴﺘﻪ ،ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻈﻬﺎﺭ ،ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻷﻧﻪ ﺻﺮﺡ ﲟﻮﺟﺐ ﺍﻟﻈﻬﺎﺭ ،ﻷﻥ ﻗﻮﻟﻪ: ﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﻣﻮﺟﺒﻪ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﺫﺍ ﻧﻮﻯ ﺫﻟﻚ ﺑﻠﻔﻆ ﺍﻟﺘﺤﺮﱘ ،ﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ، ﺃﻧ ِ ﻭﺍﺣﺘﻤﺎﻟﹸﻪ ﻟﻠﻄﻼﻕ ﺑﺎﻟﻨﻴﺔ ﻻ ﻳﺰﻳ ﺪ ﻋﻠﻰ ﺍﺣﺘﻤﺎﻟﻪ ﻟﻠﻈﻬﺎﺭ ﺎ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﲢﺮﳝﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻓﻬﻮ ﳝﲔ ﻣﻜﻔﺮﺓ ،ﻷﻧﻪ ﺍﻣﺘﻨﺎﻉ ﻣﻨﻬﺎ ﺑﺎﻟﺘﺤﺮﱘ ،ﻓﻬﻮ ﻛﺎﻣﺘﻨﺎﻋﻪ ﻣﻨﻬﺎ ﺑﺎﻟﻴﻤﲔ. ﻓﺼﻞ
ﻉ ﻯ ﺑﻪ ﻃﻼﻗﺎﹰ ،ﻓﻤﺄﺧ ﹸﺬ ﻗﻮﻟﻪ :ﺃﻥ ﺍﻟﻠﻔﻆ ﻣﻮﺿﻮ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻇﻬﺎﺭ ﺇﻻ ﺃﻥ ﻳﻨﻮ ﻟﻠﺘﺤﺮﱘ ،ﻓﻬﻮ ﻣﻨﻜﺮ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭ ،ﻓﺈﻥ ﺍﻟﻌﺒ ﺪ ﻟﻴﺲ ﺇﻟﻴﻪ ﺍﻟﺘﺤﺮ ﱘ ﻭﺍﻟﺘﺤﻠﻴﻞ ،ﻭﺇﳕﺎ ﺇﻟﻴﻪ ﺇﻧﺸﺎﺀ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﻳﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺣﺮﻡ ﻣﺎ ﺃﺣﻞ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻓﻘﺪ ﻗﺎﻝ ﺍ ﹸﳌﻨﻜﺮ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٧٣
٢١١ ﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ،ﺑﻞ ﻫﺬﺍ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻇﻬﺎﺭﺍﹰ ،ﻷﻧﻪ ﺇﺫﺍ ﻭﺍﻟﺰﻭﺭ ،ﻓﻴﻜﻮﻥ ﻛﻘﻮﻟﻪ :ﺃﻧ ِ ﺷﺒﻬﻬﺎ ﲟﻦ ﲢﺮﻡ ﻋﻠﻴﻪ ،ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﺑﺎﻟﻠﺰﻭﻡ ،ﻓﺈﺫﺍ ﺻﺮﺡ ﺑﺘﺤﺮﳝﻬﺎ ،ﻓﻘﺪ ﺻﺮﺡ ﲟﻮﺟﺐ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻟﻔﻆ ﺍﻟﻈﻬﺎﺭ ،ﻓﻬﻮ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻇﻬﺎﺭﹰﺍ .ﻗﺎﻟﻮﺍ :ﻭﺇﳕﺎ ﺟﻌﻠﻨﺎﻩ ﻃﻼﻗﹰﺎ ﺑﺎﻟﻨﻴﺔ ،ﻓﺼﺮﻓﻨﺎﻩ ﺇﻟﻴﻪ ﺎ ،ﻷﻧﻪ ﻳﺼﻠﹸﺢ ﻛﻨﺎﻳ ﹰﺔ ﰲ ﺍﻟﻄﻼﻕ ﻓﻴﻨﺼﺮِﻑ ﺇﻟﻴﻪ ﺑﺎﻟﻨﻴﺔ ﲞﻼﻑ ﺇﻃﻼﻗﻪ، ﲔ ﻛﺎﻥ ﳝﻴﻨﺎﹰ ،ﺇﺫ ﻣﻦ ﺃﺻﻞ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﻧﻪ ﻳﻨﺼﺮِﻑ ﺇﱃ ﺍﻟﻈﻬﺎﺭ ،ﻓﺈﺫﺍ ﻧﻮﻯ ﺑﻪ ﺍﻟﻴﻤ ﺃﻥ ﲢﺮﱘ ﺍﻟﻄﻌﺎﻡ ﻭﳓﻮﻩ ،ﳝﲔ ﻣﻜﻔﺮﺓ ،ﻓﺈﺫﺍ ﻧﻮﻯ ﺑﺘﺤﺮﱘ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻴﻤﲔ ،ﻧﻮﻯ ﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻪ ﺍﻟﻠﻔﻆ ،ﻓﻘﹸِﺒ ﹶﻞ ﻣﻨﻪ. ﻓﺼﻞ
ﻕ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻇﻬﺎﺭ ﻭﺇﻥ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﺃﻭ ﻭﺻﻠﻪ ﺑﻘﻮﻟﻪ :ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼ ﻓﻤﺄﺧ ﹸﺬ ﻗﻮﻟﻪ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺗﻘﺮﻳﺮ ﻛﻮﻧﻪ ﻇﻬﺎﺭﺍﹰ ،ﻭﻻ ﳜﹸﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﻇﻬﺎﺭﹰﺍ ﺑﻨﻴﺔ ﺍﻟﻄﻼﻕ ﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﻭﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﺃﻭ ﻗﺎﻝ :ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻓﺈﻧﻪ ﻻ ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ :ﺃﹶﻧ ِ ﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﻈﻬﺎﺭ ،ﻭﻳﺼ ﲑ ﻃﻼﻗﹰﺎ ﻋِﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ :ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﺷﺎﺫ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﳌﻮﺍﻓﻘﺘﻪ ﻣﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣِﻦ ﺟﻌﻞ ﺍﻟﻈﻬﺎﺭ ﻃﻼﻗﺎﹰ ،ﻭﻧﺴﺦ ﺍﻹﺳﻼﻡ ﻟﺬﻟﻚ، ﻭﺇﺑﻄﻼﻟﻪ ،ﻓﺈﺫﺍ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻓﻘﺪ ﻧﻮﻯ ﻣﺎ ﺃﺑﻄﻠﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫ ﹸﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻨﺪ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﻈﻬﺎﺭ ،ﻭﻗﺪ ﻧﻮﻯ ﻣﺎﻻ ﳛﺘ ِﻤﻠﹸﻪ ﺷﺮﻋﺎﹰ ،ﻓﻼ ﺗﺆﺛﱢﺮ ﻧﻴﺘﻪ ﰲ ﺗﻐﻴﲑ ﻣﺎ ﲔ ﻋﺒﺎﺩﻩ ،ﰒ ﺟﺮﻯ ﺃﲪ ﺪ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺃﺻﻠﻪ ﻣﻦ ﺍﺳﺘﻘ ﺮ ﻋﻠﻴﻪ ﺣﻜ ﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﺑ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺇﻳﻘﺎﻉ ﺫﻟﻚ ،ﻭﺍﳊﻠﻒ ﺑﻪ ﻛﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻭﻓﺮﻕ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﻳﻘﺎﻉ ﻭﺍﳊﻠﻒ ،ﻛﻤﺎ ﻓﺮﻕ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ، ﲔ ﺃﻥ ﳛﻠﻒ ﺑﻪ ،ﻓﻴﻜﻮﻥ ﳝﻴﻨﹰﺎ ﻣﻜﻔﺮﺓ ،ﻭﺑﲔ ﺃﻥ ﻳﻨﺠﺰﻩ ﻭ ﻣ ﻦ ﻭﺍﻓﻘﻬﻤﺎ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ﰲ ﺍﻟﻨﺬﺭ ﺑ ﺃﻭ ﻳﻌﻠﱢﻘﻪ ﺑﺸﺮﻁ ﻳﻘﺼﺪ ﻭﻗﻮﻋﻪ ،ﻓﻴﻜﻮﻥ ﻧﺬﺭﹰﺍ ﻻﺯﻡ ﺍﻟﻮﻓﺎﺀ ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺗﻘﺮﻳﺮﻩ ﰲ ﺍﻷﳝﺎﻥ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ .ﻗﺎﻝ :ﻓﻴﻠﺰﻣﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺇﻧﺸﺎﺀ ﺍﻟﺘﺤﺮﱘ ،ﻭﺑﲔ ﺍﳊﻠﻒ، ﻓﻴﻜﻮﻥ ﰲ ﺍﳊﻠﻒ ﺑﻪ ﺣﺎﻟﻔﹰﺎ ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﳝﲔ ،ﻭﰱ ﺗﻨﺠﻴﺰﻩ ﺃﻭ ﺗﻌﻠﻴﻘﻪ ﺑﺸﺮﻁ ﻣﻘﺼﻮﺩ ﻣﻈﺎﻫﺮﹰﺍ ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻈﻬﺎﺭ ،ﻭﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ، ﻓﺈﻧﻪ ﻣﺮﺓ ﺟﻌﻠﻪ ﻇﻬﺎﺭﹰﺍ ﻭﻣﺮﺓ ﺟﻌﻠﻪ ﳝﻴﻨﹰﺎ. ﻓﺼﻞ
٢١٢ ﲔ ﻣﻜﻔﺮﺓ ﺑﻜ ﱢﻞ ﺣﺎﻝ ،ﻓﻤﺄﺧﺬ ﻗﻮﻟﻪ :ﺃﻥ ﲢﺮﱘ ﺍﳊﻼﻝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﳝ ﲔ ﺗﻜﻔﱠﺮ ﺑﺎﻟﻨﺺ ،ﻭﺍﳌﻌﲎ ،ﻭﺁﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ: ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻠﺒﺎﺱ ﳝ ﻚ ﻭﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ * ﹶﻗ ﺪ ﺕ ﹶﺃﺯﻭﺍ ِﺟ ﻚ ﺗﺒﺘﻐﻰ ﻣ ﺮﺿﺎ ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﱮ ِﻟ ﻢ ﺗ ﴿ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﺽ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ ﺗ ِ ﹶﻓ ﺮ ﻼ ﺤﻠﱠ ﹶﺔ ﹶﺃﻳﻤﺎِﻧﻜﹸﻢ﴾ ]ﺍﻟﺘﺤﺮﱘ ،[٢-١ :ﻭﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﱘ ﺍﳊﻼﻝ ﺩﺍﺧ ﹰ ﺺ ﳏﻞ ﺍﻟﺴﺒﺐ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺎﻡ ﳑﺘﻨﻊ ﻗﻄﻌﺎﹰ ،ﺇﺫ ﻫﻮ ﲢﺖ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ،ﻷﻧﻪ ﺳﺒﺒﻪ ،ﻭﲣﺼﻴ ﺐ ﺍﳊﻜﻢ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ،ﻭﻫﻮ ﳑﺘﻨﻊ ،ﻭﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺍﳌﻘﺼﻮ ﺩ ﺑﺎﻟﺒﻴﺎﻥ ﺃﻭﻻﹰ ،ﻓﻠﻮ ﺧﺺ ﳋﻼ ﺳﺒ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﻮﺓ ،ﻓﺴﺄﻟ ﺖ ﻋﻨﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻓﻘﺎﻝ :ﻧﻌﻢ ﺍﻟﺘﺤﺮ ﱘ ﳝﲔ ﻛﹸﱪﻯ ﰲ ﺍﻟﺰﻭﺟﺔ ﻛﻔﺎﺭﺗﻬﺎ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻈﻬﺎﺭ ،ﻭﳝﲔ ﺻﻐﺮﻯ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻛﻔﺎﺭﺗﻬﺎ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻴﻤﲔ ﺑﺎﻟﻠﱠﻪ .ﻗﺎﻝ :ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮ ِﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑِﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ﻣ ﻦ ﺑ ﻌﺪﻫﻢ ،ﺇﻥ ﺍﻟﺘﺤ ِﺮ ﱘ ﳝﲔ ﺗﻜﻔﺮ ،ﻓﻬﺬﺍ ﲢﺮﻳ ﺮ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﻘﻼﹰ،ﻭﺗﻘﺮﻳﺮﻫﺎ ﺍﺳﺘﺪﻻﻻﹰ ،ﻭﻻ ﳜﻔﻰ -ﻋﻠﻰ ﻣﻦ ﺁﺛﺮ ﺍﻟﻌِﻠﻢ ﻭﺍﻹﻧﺼﺎﻑ ،ﻭﺟﺎﻧﺐ ﺍﻟﺘﻌﺼﺐ ﻭﻧﺼﺮﺓ ﻣﺎ ﺑﲎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ -ﺍﻟﺮﺍﺟ ﺢ ﻣِﻦ ﺍﳌﺮﺟﻮﺡ ﻭﺑﺎﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﻓﺼﻞ
ﻭﻗﺪ ﺗﺒﲔ ﲟﺎ ﺫﻛﺮﻧﺎ ،ﺃﻥ ﻣﻦ ﺣﺮﻡ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻠﺒﺎﺱ ﺃﻭ ﺤ ﺮ ﻡ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ،ﻭﻋﻠﻴﻪ ﻛﻔﺎﺭ ﹸﺓ ﳝﲔ ،ﻭﰱ ﻫﺬﺍ ﺧﻼﻑ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ. ﺃﻣﺘﻪ ﻳ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﳛﺮﻡ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﳛﺮﻡ ﲢﺮﳝﹰﺎ ﻣﻘﻴﺪﹰﺍ ﺗﺰﻳﻠﻪ ﺤﻞﱡ ﻟﻪ ﻭﻃﺆﻫﺎ ﺣﱴ ﻳﻜﻔﱢﺮ ،ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻔﺎﺭﺓ ،ﻛﻤﺎ ﺇﺫﺍ ﻇﺎﻫ ﺮ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ،ﻓﺈﻧﻪ ﻻ ﻳ ِ ﳊﻞﱠ ،ﻓﺪﻝ ﻋﻠﻲ ﺛﺒﻮﺕ ﺍﻟﺘﺤﺮﱘ ﺤﱠﻠﺔﹰ ،ﻭﻫﻰ ﻣﺎ ﻳﻮﺟﺐ ﺍ ِ ﺳﺒﺤﺎﻧﻪ ﲰﻰ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺫﻟﻚ ﺗ ِ ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ ،[١:ﻭﻷﻧﻪ ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﻗﺒﻠﻬﺎ ،ﻭﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﻟﻨﺒﻴﻪ جِ﴿ :ﻟ ﻢ ﺗ ﲢﺮ ﱘ ﳌﺎ ﺃﺑﻴﺢ ﻟﻪ ،ﻓﻴﺤﺮﻡ ﺑﺘﺤﺮﳝﻪ ﻛﻤﺎ ﻟﻮ ﺣﺮﻡ ﺯﻭﺟﺘﻪ. ﺿ ﺪ ﺍﻟﻌﻘ ِﺪ ﻻ ﻣِﻦ ﻭﻣﻨﺎﺯﻋﻮﻩ ﻳﻘﻮﻟﻮﻥ :ﺇﳕﺎ ﺳﻤﻴﺖ ﺍﻟﻜﻔﺎﺭﺓ ِﲢﻠﱠﻪ ﻣِﻦ ﺍﳊﹶﻞ ﺍﻟﺬﻯ ﻫﻮ ِ ﺍﳊِﻞ ﺍﻟﺬﻯ ﻫﻮ ﻣﻘﺎﺑ ﹸﻞ ﺍﻟﺘﺤﺮﱘ ،ﻓﻬﻰ ﺗ ﺤﺮ ﻡ ﻣﺎ ﺤﻞﱡ ﺍﻟﻴﻤﲔ ﺑﻌﺪ ﻋﻘﺪﻫﺎ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪِ﴿ :ﻟ ﻢ ﺗ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ ،[١:ﻓﺎﳌﺮﺍ ﺩ ﲢﺮ ﱘ ﺍﻷﻣِﺔ ﺃﻭ ﺍﻟﻌﺴﻞ ،ﻭﻣﻨ ﻊ ﻧﻔﺴﻪ ﻣﻨﻪ ،ﻭﺫﻟﻚ ﻳﺴﻤﻰ ﲢﺮﳝﺎﹰ ،ﻓﻬﻮ ﲢﺮﱘ ﺑﺎﻟﻘﻮﻝ ،ﻻ ﺇﺛﺒﺎﺕ ﻟﻠﺘﺤﺮﱘ ﺷﺮﻋﹰﺎ. ﺖ ﻋﻠ ﻰ ﺣﺮﺍﻡ ،ﻓﻠﻮ ﺻ ﺢ ﻫﺬﺍ ﻭﺃﻣﺎ ﻗﻴﺎﺳﻪ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﻈﻬﺎﺭِ ،ﺃﻭ ﺑﻘﻮﻟﻪ :ﺃﻧ ِ
٢١٣ ﺍﻟﻘﻴﺎﺱ ،ﻟﻮﺟﺐ ﺗﻘﺪ ﱘ ﺍﻟﺘﻜﻔﲑ ﻋﻠﻰ ﺍﳊﻨﺚ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻈﻬﺎﺭِ ،ﺇﺫ ﻛﺎﻥ ﰲ ﻣﻌﻨﺎﻩ، ﻭﻋﻨﺪﻫﻢ ﻻ ﳚﻮ ﺯ ﺍﻟﺘﻜﻔ ﲑ ﺇﻻ ﺑﻌﺪ ﺍﳊﻨﺚ ،ﻓﻌﻠﻰ ﻗﻮﻟِﻬﻢ :ﻳﻠﺰﻡ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ،ﻭﻻ ﺑﺪ ﺇﻣﺎ ﺃﻥ ﻳﻔﻌﻠﻪ ﺣﺮﺍﻣﹰﺎ ﻭﻗﺪ ﻓﺮﺽ ﺍﻟﻠﱠﻪ ِﲢﻠﱠﺔ ﺍﻟﻴﻤﲔ ،ﻓﻴﻠﺰﻡ ﻛﻮﻥ ﺍﶈﺮﻡ ﻣﻔﺮﻭﺿﺎﹰ ،ﺃﻭ ﻣﻦ ﺿﺮﻭﺭﺓ ﺤﻠﱠ ِﺔ ﺇﻻ ﺑﻔﻌﻞ ﺍﶈﻠﻮﻑ ﻋﻠﻴﻪ ،ﺃﻭ ﺃﻧﻪ ﻻ ﺳﺒﻴ ﹶﻞ ﻟﻪ ﺇﱃ ﻓﻌﻠﻪ ﺼﻞﹸ ﺇﱃ ﺍﻟﺘ ِ ﺍﳌﻔﺮﻭﺽ ،ﻷﻧﻪ ﻻ ﻳ ِ ﺣﻼﻻﹰ ،ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺗﻘﺪ ﱘ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻴﺴﺘﻔﻴ ﺪ ﺎ ﺍﳊﻞ ،ﻭﺇﻗﺪﺍﻣﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﺣﺮﺍ ﻡ ﳑﺘﻨﻊ، ﻫﺬﺍ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ،ﻭﺑﻌﺪ ،ﻓﻠﻬﺎ ﻏﻮﺭ ،ﻭﻓﻴﻬﺎ ﺩِﻗﺔ ﻭﻏﻤﻮﺽ ،ﻓﺈﻥ ﻣﻦ ﺣﺮﻡ ﻚ ﻒ ﺑﺎﻟﻠﱠﻪ ﻋﻠﻰ ﺗﺮﻛﻪ ،ﻭﻟﻮ ﺣﻠﻒ ﻋﻠﻰ ﺗﺮﻛﻪ ،ﱂ ﻳﺠﺰ ﻟﻪ ﻫﺘ ﺷﻴﺌﹰﺎ ،ﻓﻬﻮ ﲟﱰﻟﺔ ﻣﻦ ﺣﹶﻠ ﻑ ﺑﻪ ﺑﻔﻌﻠﻪ ﺇﻻ ﺑﺎﻟﺘﺰﺍﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺈﺫﺍ ﺍﻟﺘﺰﻣﻬﺎ ،ﺟﺎﺯ ﻟﻪ ﺍﻹﻗﺪﺍ ﻡ ﻋﻠﻰ ﻓﻌﻞ ﺣﺮﻣﺔ ﺍﶈﻠﻮ ِ ﺍﶈﻠﻮﻑ ﻋﻠﻴﻪ ،ﻓﻠﻮ ﻋﺰﻡ ﻋﻠﻰ ﺗﺮ ِﻙ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﻻ ﻳﺒﻴﺢ ﻟﻪ ﺍﻹﻗﺪﺍ ﻡ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ،ﻭﻳﺄﺫﻥ ﻟﻪ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﻳﺄﺫ ﹸﻥ ﻟﻪ ﻓﻴﻪ ﻭﻳﺒﻴﺤﻪ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﻣﺎ ﻓﺮﺽ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ، ﻓﻴﻜﻮﻥ ﺇﺫﻧﻪ ﻟﻪ ﻓﻴﻪ ،ﻭﺇﺑﺎﺣﺘﻪ ﺑﻌﺪ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻨﻪ ﺑﺎﳊﻠﻒ ﺃﻭ ﺍﻟﺘﺤﺮﱘ ﺭﺧﺼ ﹰﺔ ﻣﻦ ﺍﻟﻠﱠﻪ ﻟﻪ، ﻭﻧﻌﻤﺔ ﻣﻨﻪ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺍﻟﺘﺰﺍﻣﻪ ﳊﻜﻤﻪ ﺍﻟﺬﻯ ﻓﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺈﺫﺍ ﱂ ﻳﻠﺘ ِﺰﻣﻪ ﺑﻘﻰ ﺍﳌﻨ ﻊ ﺍﻟﺬﻯ ﻋﻘﺪﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﺻﺮﹰﺍ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﺭﻓﻊ ﺍﻵﺻﺎﺭ ﻋﻤﻦ ﺍﺗﻘﺎﻩ ،ﻭﺍﻟﺘﺰﻡ ﲔ ﰲ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻳﺘﺤﺘﻢ ﺍﻟﻮﻓﺎ ُﺀ ﺎ ،ﻭﻻ ﳚﻮﺯ ﺍﳊﻨﺚﹸ ،ﻓﻮﺳﻊ ﺣﻜﻤﻪ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻴﻤ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺟﻮﺯ ﳍﺎ ﺍﳊﻨﺚ ﺑﺸﺮﻁ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺈﺫﺍ ﱂ ﻳﻜ ﱢﻔ ﺮ ﻻ ﻗﺒ ﹸﻞ ﻭﻻ ﺑﻌ ﺪ ﱂ ﻳﻮﺳﻊ ﻟﻪ ﰲ ﺍﳊﻨﺚ ،ﻓﻬﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ :ﺇﻧﻪ ﳛﺮﻡ ﺣﱴ ﻳﻜﻔﱢﺮ،.ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﺑﻞ ﻫﻮ ﺃﺣ ﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻳﻮﺿﺤﻪ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺮ ﱘ ﻭﺍﳊﻠﻒ ﻗﺪ ﺗﻌﻠﱠﻖ ﺑﻪ ﻣﺎﻧﻌﺎﻥ :ﻣﻨﻊ ﻣﻦ ﻧﻔﺴﻪ ﻟﻔﻌﻠﻪ ،ﻭﻣﻨﻊ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺤﻨﺚ ﺑﺪﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻠﻮ ﱂ ﻳﺤﺮﻣﻪ ﲢﺮﳝﻪ ﺃﻭ ﳝﻴﻨﻪ ،ﱂ ﻳﻜﻦ ﳌﻨﻌﻪ ﻧﻔﺴﻪ ﻭﻻ ﳌﻨﻊ ﺍﻟﺸﺎﺭﻉ ﻟﻪ ﺃﺛﺮﻩ ،ﺑﻞ ﻛﺎﻥ ﻏﺎﻳ ﹸﺔ ﺍﻷﻣﺮ ﺃﻥ ﻒ ﻋﻠﻴﻪ ﺣﻞﱡ ﺍﶈﻠﻮﻑ ﺐ ﰲ ﺫﻣﺘﻪ ﺬﺍ ﺍﳌﻨﻊ ﺻﺪﻗ ﹰﺔ ﺃﻭ ﻋِﺘﻘﹰﺎ ﺃﻭ ﺻﻮﻣﹰﺎ ﻻ ﻳﺘﻮﱠﻗ ﻉ ﺃﻭﺟ ﺍﻟﺸﺎﺭ ﻋﻠﻴﻪ ﻭﻻ ﲢﺮﳝﻪ ﺍﻟﺒﺘﻪ ،ﺑﻞ ﻫﻮ ﻗﺒﻞ ﺍﳌﻨﻊ ﻭﺑﻌﺪﻩ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻣﻦ ﻏﲑ ﻓﺮﻕ ،ﻓﻼ ﻳﻜﻮ ﹸﻥ ﻟﻠﻜﻔﺎﺭﺓ ﺃﺛﺮ ﺍﻟﺒﺘﻪ ،ﻻ ﰲ ﺍﳌﻨﻊ ﻣﻨﻪ ،ﻭﻻ ﰲ ﺍﻹﺫﻥ ،ﻭﻫﺬﺍ ﻻ ﳜﻔﻰ ﻓﺴﺎﺩﻩ،.ﻭﺃﻣﺎ ﺇﻟﺰﺍﻣﻪ ﺚ ﻻ ﳚﻮ ﺯ ﺗﻘﺪ ﱘ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺠﻮﺍﺑﻪ ﺃﻧﻪ ﺇﳕﺎ ﳚﻮﺯ ﻟﻪ ﺍﻹﻗﺪﺍﻡ ﺑﺎﻹﻗﺪﺍﻡ ﻋﻠﻴﻪ ﻣﻊ ﲢﺮﳝﻪ ﺣﻴ ﹸ ﻋﻨﺪ ﻋﺰﻣﻪ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ ،ﻓﻌﺰﻣﻪ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ ﻣﻨﻊ ﻣﻦ ﺑﻘﺎﺀ ﲢﺮﳝﻪ ﻋﻠﻴﻪ ،ﻭﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﺍﻟﺘﺤﺮ ﱘ ﺛﺎﺑﺘﹰﺎ ﺇﺫﺍ ﱂ ﻳﻠﺘﺰﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﻣﻊ ﺍﻟﺘﺰﺍﻣﻬﺎ ﻻ ﻳﺴﺘﻤ ﺮ ﺍﻟﺘﺤﺮﱘ.
٢١٤ ﻓﺼﻞ
ﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﺑﺎﻟﺘﺤﺮﱘ ،ﻭﻫﻮ ﲟﱰﻟﺔ ﺍﻟﻴﻤﲔ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻣ ﻦ ﲰﻴﻨﺎﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻗﻮ ﹸﻝ ﻓﻘﻬﺎﺀ ﺍﻟﺮﺃﻯ ﻭﺍﳊﺪﻳﺚ ﺇﻻ ﺍﻟﺸﺎﻓﻌ ﻰ ﻭﻣﺎﻟﻜﺎﹰ ،ﻓﺈﻤﺎ ﻗﺎﻻ :ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ ﺑﺬﻟﻚ. ﻭﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﺍ ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﺃﺳﻌ ﺪ ﺑﺎﻟﻨﺺ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﺳﻘﻄﻮﻫﺎ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﺤﻠﱠ ﹶﺔ ﺍﻷﳝﺎ ِﻥ ﻋﻘ ﺗ ِ ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ ،[١ :ﻭﻫﺬﺍ ﺻﺮﻳ ﺢ ﰲ ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﺐ ﻗﻮﻟﻪِ﴿ :ﻟ ﻢ ﺗ ﻼ ﻟﻪ ﻭﻟﻐﲑﻩ ،ﻓﻼ ﺽ ﻓﻴﻪ ﲢﱠﻠ ﹸﺔ ﺍﻷﳝﺎﻥ ،ﺇﻣﺎ ﳐﺘﺼﹰﺎ ﺑﻪ ،ﻭﺇﻣﺎ ﺷﺎﻣ ﹰ ﺃﻥ ﲢﺮﱘ ﺍﳊﻼﻝ ﻗﺪ ﻓﹸ ِﺮ ﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﺴﻴﺎﻕ ﻋﻦ ﺣﻜ ِﻢ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﻳﻌﻠﱠﻖ ﺑﻐﲑﻩ، ﳚﻮ ﺯ ﺃﻥ ﻳﺨﻠﻰ ﺳﺒ ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﺍﻻﻣﺘﻨﺎﻉ. ﲔ ﺇﻥ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﳌﻨﻊ ﻣﻦ ﻓﻌﻠﻪ ﺑﺎﻟﺘﺤﺮﱘ ﻛﺎﳌﻨﻊ ﻣﻨﻪ ﺑﺎﻟﻴﻤﲔ ،ﺑﻞ ﺃﻗﻮﻯ ،ﻓﺈﻥ ﺍﻟﻴﻤ ﻚ ﺣﺮﻣﺔ ﺍﲰﻪ ﺳﺒﺤﺎﻧﻪ ،ﻓﺎﻟﺘﺤﺮ ﱘ ﺗﻀﻤﻦ ﻫﺘﻚ ﺣﺮﻣﺔ ﺷﺮﻋﻪ ﻭﺃﻣﺮﻩ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﻀﻤﻦ ﻫﺘ ﺷﺮﻉ ﺍﻟﺸﻰﺀ ﺣﻼ ﹰﻻ ﻓﺤﺮﻣﻪ ﺍﳌﻜﻠﻒ ،ﻛﺎﻥ ﲢﺮﳝﻪ ﻫﺘﻜﹰﺎ ﳊﺮﻣﺔ ﻣﺎ ﺷﺮﻋﻪ ،ﻭﳓﻦ ﻧﻘﻮ ﹸﻝ :ﱂ ﻚ ﺣﺮﻣﺔ ﺍﻟﺸﺮﻉ ،ﻛﻤﺎ ﻚ ﺣﺮﻣِﺔ ﺍﻻﺳﻢ ،ﻭﻻ ﺍﻟﺘﺤﺮ ﱘ ﻫﺘ ﻳﺘﻀﻤﻦ ﺍﳊِﻨﺚ ﰲ ﺍﻟﻴﻤﲔ ﻫﺘ ﺚ ﺇﻣﺎ ﺟﺎﺋﺰ ،ﻭﺇﻣﺎ ﻭﺍﺟﺐ ﻳﻘﻮﻟﹸﻪ ﻣﻦ ﻳﻘﻮﻝ ﻣِﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻫﻮ ﺗﻌﻠﻴ ﹲﻞ ﻓﺎﺳﺪ ﺟﺪﺍﹰ ،ﻓﺈﻥ ﺍﳊِﻨ ﹶ ﻚ ﺣﺮﻣﺔ ﺍﲰﻪ ،ﻭﻗﺪ ﺷﺮﻉ ﻟِﻌﺒﺎﺩﻩ ﺍﳊِﻨﺚ ﺃﻭ ﻣﺴﺘﺤﺐ ،ﻭﻣﺎ ﺟﻮﺯ ﺍﻟﻠﱠﻪ ﻷﺣﺪ ﺍﻟﺒﺘﺔ ﺃﻥ ﻳ ﻬِﺘ ﱮ ج ﺃﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﻋﻠﻰ ﳝﲔ ﻭﺭﺃﻯ ﻏﲑﻫﺎ ﺧﲑﹰﺍ ﻣﻨﻬﺎ ﻛﻔﱠﺮ ﻋﻦ ﻣﻊ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺃﺧﱪﻩ ﺍﻟﻨ ﻑ ﻋﻠﻴﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺘﻚ ﺣﺮﻣﺔ ﺍﲰﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﱂ ﻳﺒﺢ ﰲ ﺷﺮﻳﻌﺔ ﳝﻴﻨﻪ ،ﻭﺃﺗﻰ ﺍﶈﻠﻮ ﺤﻞﱡ ﻣﺎ ﻋﻘﺪ ﺑﻪ ﻗﻂﱡ ،ﻭﺇﳕﺎ ﺍﻟﻜﻔﱠﺎﺭﺓ ﻛﻤﺎ ﲰﺎﻫﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﲢﻠﱠﺔ ﻭﻫﻰ ﺗﻔﻌﻠﺔ ﻣﻦ ﺍﳊﻞ ،ﻓﻬﻰ ﺗ ﺍﻟﻴﻤﲔ ﻟﻴﺲ ﺇﻻ ،ﻭﻫﺬﺍ ﺍﻟﻌﻘ ﺪ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻴﻤﲔ ﻳﻜﻮ ﹸﻥ ﺑﺎﻟﺘﺤﺮﱘ ،ﻭﻇﻬﺮ ِﺳ ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﺤﺮ ﻡ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﺤﻠﱠ ﹶﺔ ﹶﺃﻳﻤﺎِﻧﻜﹸﻢ﴾ ]ﺍﻟﺘﺤﺮﱘ [٢ :ﻋﻘﻴﺐ ﻗﻮﻟﻪِ﴿ :ﻟ ﻢ ﺗ ﺽ ﺍﻟﻠﱠﻪ ﹶﻟﻜﹸﻢ ﺗ ِ ﴿ﹶﻗ ﺪ ﹶﻓ ﺮ ﹶﻟ ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ.[١: ﻓﺼﻞ
ﲔ ﺍﻟﺘﺤﺮﱘ ﰲ ﻏﲑ ﺍﻟﺰﻭﺟﺔ ﺑﲔ ﺍﻷﻣﺔ ﻭﻏﲑﻫﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﺇﻻ ﻕﺑ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﻓﺮ ﺍﻟﺸﺎﻓﻌ ﻰ ﻭﺣﺪﻩ ،ﺃﻭﺟﺐ ﰲ ﲢﺮﱘ ﺍﻷﻣﺔ ﺧﺎﺻﺔ ﻛﻔﺎﺭ ﹶﺓ ﳝﲔ ،ﺇﺫ ﺍﻟﺘﺤﺮ ﱘ ﻟﻪ ﺗﺄﺛﲑ ﰲ ﺍﻷﺑﻀﺎﻉ ﻋﻨﺪﻩ ﺩﻭﻥ ﻏﲑﻫﺎ. ﺝ ﳏﻞﱡ ﺍﻟﺴﺒﺐ ﻋﻦ ﺍﳊﻜﻢ، ﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﲢﺮ ﱘ ﺍﳉﺎﺭﻳﺔ ،ﻓﻼ ﳜ ﺮ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺳﺒ
٢١٥ ﺤﻠﱠﺔ ﺍﻟﻴﻤﲔ ﺑﺘﺤﺮﱘ ﺍﳊﻼﻝ ،ﻭﻫﻮ ﻭﻳﺘﻌﻠﱠﻖ ﺑﻐﲑﻩ ،ﻭﻣﻨﺎﺯﻋﻮﻩ ﻳﻘﻮﻟﻮﻥ :ﺍﻟﻨﺺ ﻋﻠﻖ ﻓﺮﺽ ﺗ ِ ﺃﻋ ﻢ ﻣﻦ ﲢﺮﱘ ﺍﻷﻣﺔ ﻭﻏﲑﻫﺎ ،ﻓﺘﺠﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺣﻴﺚ ﻭﺟﺪ ﺳﺒﺒﻬﺎ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮ ﻩ. )(١ ﻚ ﺣﻜ ﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻗﻮﻝ ﺍﻟ ﺮﺟِ ﻞ ﻻﻣﺮﺃﺗﻪ :ﺍﳊﻘﻰ ﺑﹶﺄ ﻫِﻠ ِ ﳉ ﻮ ِﻥ ﳌﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭ ﺩﻧﺎ ﻣﻨﻬﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﺃﻥ ﺍﺑﻨ ﹶﺔ ﺍ ﹶ )(٢ ﺕ ِﺑ ﻌﻈِﻴ ٍﻢ ﺍﳊﹶﻘﻰ ِﺑﹶﺄ ﻫِﻠ ِ ﻗﺎﻟﺖ :ﺃﻋﻮ ﹸﺫ ﺑﺎﻟﻠﱠ ِﻪ ﻣﻨﻚ ،ﻓﻘﺎ ﹶﻝ$ :ﻋ ﹾﺬ ِ ﻚ. # ﻭﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﺃﻥ ﻛﻌﺐ ﺑ ﻦ ﻣﺎﻟﻚ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ﺃﺗﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج $ﻳﺄ ﻣﺮﻩ ﺃﻥ ﻳﻌﺘ ِﺰ ﹶﻝ ﺍﻣﺮﺃﺗﻪ ،ﻗﺎﻝ ﳍﺎ :ﺍﳊﻘﻰ ﺑﺄﻫﻠﻚ.# ﻕ ﻧﻮﺍﻩ ﺱ ﰲ ﻫﺬﺍ ،ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻟﻴﺲ ﻫﺬﺍ ﺑﻄﻼﻕ ،ﻭﻻ ﻳﻘ ﻊ ﺑﻪ ﺍﻟﻄﻼ ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺃﻭ ﱂ ﻳﻨﻮﻩ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻨ ﳉ ﻮﻥِ ،ﻭﺇﳕﺎ ﱮ ج ﱂ ﻳﻜﻦ ﻋﻘﺪ ﻋﻠﻰ ﺍﺑﻨﺔ ﺍ ﹶ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ ِﻟﻴﺨﻄﹸﺒﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﻣﻦ ﺣﺪﻳﺚ ﲪﺰﺓ ﳉ ﻮﻧِﻴﺔِ ،ﻓﺄﹸﻧﺰﻟﺖ ﰲ ﺑﻴﺖ ﺑﻦ ﺃﰉ ﺃﹸﺳﻴﺪ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺪ ﹸﺃِﺗ ﻰ ﺑﺎ ﹶ ﺃﹸﻣﻴﻤﺔ ﺑﻨﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺷﺮﺍﺣﺒﻴﻞ ﰲ ﳔﻞ ﻭﻣﻌﻬﺎ ﺩﺍﺑﺘﻬﺎ ،ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ﻀ ﻊ ﻳ ﺪﻩ ﺐ ﺍ ﹶﳌﻠِﻜ ﹸﺔ ﻧ ﹾﻔﺴﻬﺎ ﻟﻠﺴﻮﹶﻗﺔِ ،ﹶﻓﹶﺄ ﻫﻮﻯ ِﻟﻴ ﻚ ،#ﻓﻘﺎﻟﺖ :ﻭ ﻫ ﹾﻞ ﺗ ﻬ ﺴ ِ ﻓﻘﺎﻝ$ :ﻫﱮ ﱃ ﻧ ﹾﻔ ﺝ ﻓﻘﺎﻝ$ :ﻳﺎ ﺕ ِﺑ ﻤﻌﺎﺫ ،#ﰒ ﺧ ﺮ ﻚ ﻓﻘﺎ ﹶﻝ$ :ﹶﻗ ﺪ ﻋ ﹾﺬ ِ ﺖ :ﹶﺃﻋﻮ ﹸﺫ ﺑﺎﻟﻠﱠ ِﻪ ِﻣﻨ ﺴ ﹸﻜﻦ ،ﹶﻓﻘﹶﺎﹶﻟ ﻋﹶﻠﻴﻬﺎ ﻟِﺘ )(٣ ﺴﻬﺎ ﺭﺍ ِﺯِﻗﻴﻴ ِﻦ ﻭﹶﺃﹾﻟ ِ ﺃﹶﺑﺎ ﹸﺃ ﺳﻴﺪ :ﺍ ﹾﻛ ﺤ ﹾﻘﻬﺎ ﺑﹶﺄ ﻫِﻠﻬﺎ. # ﺕ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﻣﺮﺃ ﹲﺓ ﻣِﻦ ﻭﰱ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ :#ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﻗﺎﻝ :ﺫﹸﻛ ﺮ ﺍﻟﻌﺮﺏ ،ﻓﺄﻣﺮ ﺃﹶﺑﺎ ﺃﹸ ﺳﻴ ٍﺪ ﺃﻥ ﻳ ﺮ ِﺳ ﹶﻞ ﺇﻟﻴﻬﺎ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ،ﹶﻓ ﹶﻘ ِﺪ ﻣﺖ ،ﻓﱰﻟﺖ ﰲ ﺃﹸﺟِ ﻢ ﺑﲎ ﺳﺎ ِﻋﺪﺓ ،ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺟﺎﺀﻫﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ،ﻓﺈﺫﺍ ﺍﻣﺮﺃﺓ ﻣﻨﻜﱢﺴﺔ ﺭﺃﺳﻬﺎ، ﻚ ِﻣﻨﻰ ،#ﻓﻘﺎﻟﻮﺍ ﳍﺎ :ﺃﺗﺪﺭﻳ ﻦ ﻣ ﻦ ﻓﻠﻤﺎ ﻛﻠﻤﻬﺎ ،ﻗﺎﻟﺖ :ﺃﹶﻋﻮﺫﹸ ﺑﺎﻟﱢﻠ ِﻪ ﻣﻨﻚ ،ﻗﺎﻝ$ :ﹶﻗ ﺪ ﹶﺃ ﻋ ﹾﺬﺗِ ﺖ ﺃﺷﻘﻰ ﻣﻦ ﺨ ﹸﻄﺒﻚ ،ﻗﺎﻟﺖ :ﺃﻧﺎ ﻛﻨ ﺖ :ﻻ ،ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺟﺎﺀَﻙ ﻟِﻴ ﻫﺬﺍ؟ ﻗﺎﻟ ﺫﻟﻚ).(٤ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣١١/٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٨٩/٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣١٣ ،٣١١/٩ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٠٠٧
٢١٦ ﻗﺎﻟﻮﺍ :ﻭﻫﺬﻩ ﹸﻛﻠﱡﻬﺎ ﺃﺧﺒﺎ ﺭ ﻋﻦ ﻗﺼﺔ ﻭﺍﺣﺪﺓ ،ﰲ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ،ﰲ ﻣﻘﺎﻡ ﻭﺍﺣﺪ ،ﻭﻫﻰ ﺨ ﹸﻄﺒﻬﺎ. ﺻﺮﳛﺔ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﻜﻦ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ،ﻭﺇﳕﺎ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻟِﻴ ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ ﻣﻨﻬﻢ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ :ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﺃﻥ ﺃﺑﺎﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻃﻠﱠﻖ ﺑﻪ ﺍﻣﺮﺃﹶﺗﻪ ﳌﺎ ﺖ ﺍﻟﻌﺘﺒﺔﹸ ،ﻭﻗﺪ ﺃﻣﺮﱏ ﺃﻥ ﺃﹸﻓﺎ ِﺭﹶﻗﻚِ، ﻗﺎﻝ ﳍﺎ ﺇﺑﺮﺍﻫﻴﻢ $ :ﻣﺮِﻳﻪ ﻓﻠﱢﻴ ﻐﻴ ﺮ ﻋﺘﺒ ﹶﺔ ﺑﺎِﺑ ِﻪ ،#ﻓﻘﺎﻝ ﳍﺎ :ﺃﻧ ِ ﺍﳊﻘﻰ ﺑﺄﻫﻠﻚ) (١ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻛﺎﻟﺼﺮﻳﺢ ،ﰲ ﺃﻧﻪ ج ﻛﺎﻥ ﻋ ﹶﻘ ﺪ ﻋﻠﻴﻬﺎ ،ﻓﺈﻧﻪ ﻗﺎﻟﺖ :ﳌﺎ ﺃﹸﺩﺧﻠﺖ ﻋﻠﻴﻪ ،ﻓﻬﺬﺍ ﺩﺧﻮ ﹸﻝ ﺍﻟﺰﻭﺝ ﺑﺄﻫِﻠﻪ ،ﻭﻳﺆﻛﹼﺪﻩ ﻗﻮﳍﺎ :ﻭﺩﻧﺎ ﻣﻨﻬﺎ. ﻚ ،#ﻭﻫﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺴ ِ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰉ ﺃﹸﺳﻴﺪ ،ﻓﻐﺎﻳ ﹸﺔ ﻣﺎ ﻓﻴﻪ ﻗﻮﻟﻪ$ :ﻫِﱮ ﻟِﻰ ﻧ ﹾﻔ ﺃﻧﻪ ﱂ ﻳﺘﻘﺪﻡ ﻧِﻜﺎﺣﻪ ﳍﺎ ،ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﺳﺘﺪﻋﺎ ًﺀ ﻣﻨﻪ ج ﻟﻠﺪﺧﻮﻝ ﻻ ﻟﻠﻌﻘﺪ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﻓﻬﻮ ﺃﺻﺮﺣﻬﺎ ﰲ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻭﺟ ﺪ ﻋﻘﺪ ،ﻓﺈ ﱠﻥ ﻓﻴﻪ ﺃﻧﻪ ج ﳌﺎ ﺟﺎﺀ ﺇﻟﻴﻬﺎ ﻗﺎﻟﹸﻮﺍ :ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺟﺎﺀ ﻟِﻴﺨ ﹸﻄﺒﻚِ ،ﻭﺍﻟﻈﺎﻫ ﺮ ﺃﺎ ﻫﻰ ﺍﳉﻮﻧﻴﺔ ،ﻷﻥ ﻼ ﻗﺎﻝ ﰲ ﺣﺪﻳﺜﻪ :ﻓﺄﻣﺮ ﺃﺑﺎ ﺃﹸﺳﻴﺪ ﺃﻥ ﻳ ﺮ ِﺳ ﹶﻞ ﺇﻟﻴﻬﺎ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ .ﻓﺎﻟﻘﺼ ﹸﺔ ﻭﺍﺣﺪﺓ ﺩﺍﺭﺕ ﺳﻬ ﹰ ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻬﺎ ﻭﺃﰉ ﺃﺳﻴﺪ ﻭﺳﻬﻞ ،ﻭ ﹸﻛ ﱞﻞ ﻣﻨﻬﻢ ﺭﻭﺍﻫﺎ ،ﻭﺃﻟﻔﺎﻇﹸﻬﻢ ﻓﻴﻬﺎ ﻣﺘﻘﺎﺭﺑﺔ ،ﻭﻳﺒﻘﻰ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﻗﻮﻟﻪ :ﺟﺎﺀ ﻟﻴﺨﻄﺒﻚ ،ﻭﺑﲔ ﻗﻮﻟﻪ :ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ،ﻭﺩﻧﺎ ﻣﻨﻬﺎ :ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ﺪ ﺍﻟﻠﻔﻈﲔ ﻭﳘﺎﹰ ،ﺃﻭ ﺍﻟﺪﺧﻮ ﹸﻝ ﻟﻴﺲ ﺩﺧﻮﻝ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﺑﻞ ﺍﻟﺪﺧﻮﻝ ﺍﻟﻌﺎﻡ ،ﻭﻫﺬﺍ ﳏﺘﻤﻞ. ﻆ ﺚ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﰲ ﻗﺼﺔ ﺇﲰﺎﻋﻴﻞ ﺻﺮﻳﺢ ،ﻭﱂ ﻳﺰﻝ ﻫﺬﺍ ﺍﻟﻠﻔ ﹸ ﻭﺣﺪﻳ ﹸ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱴ ﻳﻄﱠﻠ ﻖ ﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ،ﻭﱂ ﻳﻐﲑﻩ ﺍﻟﻨﱮ ج ،ﺑﻞ ﺃﻗﺮﻫﻢ ﻋﻠﻴﻪ، ﺖ ﺣﺮﺍﻡ ،ﻭﺃﻣﺮﻙ ﺑﻴﺪﻙ، ﻕ ﻭ ﻫ ﻢ ﺍﻟﻘﺪﻭ ﹸﺓ :ﺑﺄﻧ ِ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻄﻼ ﻭﻗﺪ ﺃﻭﻗﻊ ﺃﺻﺤﺎ ﺕ ﻣﲏ ،ﻭﺃﻧﺖ ﺑﺮﻳﺔ ﻭﻗﺪ ﺃﺑﺮﺃﺗﻚ، ﻭﺍﺧﺘﺎﺭﻱ ،ﻭﻭﻫﺒﺘﻚ ﻷﻫﻠﻚ ،ﻭﺃﻧﺖ ﺧﻠﻴﺔ ﻭﻗﺪ ﺧﻠﻮ ِ ﺝ .ﻓﻘﺎﻝ ﻋﻠﻰ ﻭﺍﺑﻦ ﻋﻤﺮ :ﺍﳋﻠﻴ ﹸﺔ ﺛﻼﺙ، ﺖ ﺍﳊﺮ ﺖ ﻣﱪﺃﺓ ،ﻭﺣﺒﻠﹸﻚ ﻋﻠﻰ ﻏﺎﺭﺑِﻚ ،ﻭﺃﻧ ِ ﻭﺃﻧ ِ ﻭﻗﺎﻝ ﻋﻤﺮ :ﻭﺍﺣﺪﺓ ،ﻭﻫﻮ ﺃﺣ ﻖ ﺎ .ﻭﻓﺮﻕ ﻣﻌﺎﻭﻳﺔ ﺑﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻪ ﻗﺎﻝ ﳍﺎ :ﺇﻥ ﺧﺮﺟﺖ ﻓﺄﻧﺖ ﺧﻠﻴﺔ ،ﻭﻗﺎﻝ ﻋﻠﻰ ﻭﺍﺑ ﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﺯﻳﺪ ﰲ ﺍﻟﱪﻳﺔ :ﺇﺎ ﺛﻼﺙ .ﻭﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻫﻰ ﻭﺍﺣﺪﺓ ﻭﻫﻮ ﺃﺣﻖ ﺎ ،ﻭﻗﺎﻝ ﻋﻠﻰ ﰲ ﺍﳊﺮﺝ :ﻫﻰ ﺛﻼﺙ ،ﻭﻗﺎﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٨٩ ،٢٨٣/٦
٢١٧ ﻋﻤﺮ :ﻭﺍﺣﺪﺓ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺃﻗﻮﺍﳍﻢ ﰲ ﺃﻣﺮﻙ ﺑﻴﺪﻙ ،ﻭﺃﻧﺖ ﺣﺮﺍﻡ،.ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﺱ ﺇﱃ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻮﻧﻪ ﻃﻼﻗﺎﹰ ،ﻓﺈﻥ ﺟﺮﻯ ﻋﺮﻓﻬﻢ ﻕ ﻭﱂ ﻳﻌﲔ ﻟﻪ ﻟﻔﻈﺎﹰ ،ﻓﻌﻠﻢ ﺃﹶﻧﻪ ﺭ ﺩ ﺍﻟﻨﺎ ﺍﻟﻄﻼ ﻅ ﻻ ﺗﺮﺍﺩ ﻟﻌﻴﻨﻬﺎ ،ﺑﻞ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﻻﻓﻈﻬﺎ، ﻕ ﻣﻊ ﺍﻟﻨﻴﺔ ،ﻭﺍﻷﻟﻔﺎ ﹸ ﺑﻪ ،ﻭﻗﻊ ﺑﻪ ﺍﻟﻄﻼ ﻓﺈﺫﺍ ﺗﻜﻠﱠﻢ ﺑﻠﻔﻆ ﺩﺍﻝ ﻋﻠﻰ ﻣﻌﲎ ،ﻭﻗﺼﺪ ﺑﻪ ﺫﻟﻚ ﺍﳌﻌﲎ ،ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺣﻜﻤﻪ ،ﻭﳍﺬﺍ ﻳﻘﻊ ﻕ ﻣِﻦ ﺍﻟﻌﺠﻤﻰ ﻭﺍﻟﺘﺮﻛﻰ ﻭﺍﳍﻨﺪﻯ ﺑﺄﻟﺴﻨﺘﻬﻢ ،ﺑﻞ ﻟﻮ ﻃﻠﱠﻖ ﺃﺣﺪﻫﻢ ﺑﺼﺮﻳ ِﺢ ﺍﻟﻄﻼﻕ ﺍﻟﻄﻼ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﱂ ﻳﻔﻬﻢ ﻣﻌﻨﺎﻩ ،ﱂ ﻳﻘﻊ ﺑﻪ ﺷﻰﺀ ﻗﻄﻌﺎﹰ ،ﻓﺈﻧﻪ ﺗﻜﻠﹼﻢ ﲟﺎ ﻻ ﻳﻔﻬﻢ ﻣﻌﻨﺎﻩ ﻭﻻ ﻗﺼﺪﻩ، ﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼ ﻕ ﻻ ﻳﻘ ﻊ ﺬﺍ ﺍﻟﻠﻔﻆ ﻭﺃﻣﺜﺎﻟﻪ ﺇﻻ ﺑﺎﻟﻨﻴﺔ. ﻭﻗ ﺪ ﺩﻝ ﺣﺪﻳ ﹸ ﻅ ﺏ ﺃﻥ ﺫﻟﻚ ﺟﺎ ٍﺭ ﰲ ﺳﺎﺋﺮ ﺍﻷﻟﻔﺎﻅ ﺻ ِﺮﳛِﻬﺎ ﻭﻛﻨﺎﻳِﺘﻬﺎ ،ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺃﻟﻔﺎ ِ ﻭﺍﻟﺼﻮﺍ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻄﻼﻕ ،ﻓﻠﻮ ﻗﺎﻝ :ﻏﻼﻣﻰ ﻏﻼ ﻡ ﺣ ﺮ ﻻ ﻳﺄﺗﻰ ﺍﻟﻔﻮﺍﺣﺶ ،ﺃﻭ ﺃﻣﱴ ﺃﻣ ﹲﺔ ﺣﺮﺓ ﻻ ﺗﺒﻐﻰ ﺍﻟﻔﺠﻮﺭ ،ﻭﱂ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﺍﻟﻌﺘ ﻖ ﻭﻻ ﻧﻮﺍﻩ ،ﱂ ﻳﻌﺘﻖ ﺑﺬﻟﻚ ﻗﻄﻌﺎﹰ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ ﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ﰲ ﻃﺮﻳﻖ ﻓﺎﻓﺘﺮﻗﺎ ،ﻓﻘﻴﻞ ﻟﻪ :ﺃﻳﻦ ﺍﻣﺮﺃﺗﻚ؟ ﻓﻘﺎﻝ :ﻓﺎﺭﻗﺘﻬﺎ ،ﺃﻭ ﺳﺮﺡ ﺷﻌﺮﻫﺎ ﻭﻗﺎﻝ: ﺳﺮﺣﺘﻬﺎ ﻭﱂ ﻳﺮﺩ ﻃﻼﻗﺎﹰ ،ﱂ ﺗﻄﻠﻖ .ﻛﺬﻟﻚ ﺇﺫﺍ ﺿﺮﺎ ﺍﻟﻄﻠﻖ ﻭﻗﺎﻝ ﻟﻐﲑﻩ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻨﻬﺎ ﺑﺬﻟﻚ :ﺇﺎ ﻃﺎﻟﻖ ،ﱂ ﺗﻄﻠﻖ ﺑﺬﻟﻚ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﰲ ﻭﺛﹶﺎﻕ ﻓﺄﻃﻠﻘﺖ ﻣﻨﻪ ،ﻓﻘﺎﻝ ﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺼﻮﺭ، ﳍﺎ :ﺃﻧ ِ ﺖ ﻃﺎﻟﻖ ،ﻭﺃﺭﺍﺩ ﻣﻦ ﺍﻟﻮﺛﺎﻕ .ﻫﺬﺍ ﻛﻠﻪ ﻣﺬﻫ ﻕ ﺑﻪ ﺣﱴ ﻳﻨﻮﻳﻪ ،ﻭﻳﺄﺗﻰ ﺑﻠﻔﻆ ﺩﺍﻝ ﻋﻠﻴﻪ ،ﻓﻠﻮ ﻭﺑﻌﻀﻬﺎ ﻧﻈﲑ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻘ ﻊ ﺍﻟﻄﻼ ﺍﻧﻔﺮﺩ ﺃﺣ ﺪ ﺍﻷﻣﺮﻳﻦ ﻋﻦ ﺍﻵﺧﺮ ،ﱂ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ،ﻭﻻ ﺍﻟﻌﺘﺎﻕ ،ﻭﺗﻘﺴﻴ ﻢ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺻﺮﻳﺢ ﻭﻛﻨﺎﻳﺔ ﻭﺇﻥ ﻛﺎﻥ ﺗﻘﺴﻴﻤﹰﺎ ﺻﺤﻴﺤﹰﺎ ﰲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ،ﻟﻜﻦ ﳜﺘِﻠﻒ ﺑﺈﺧﺘﻼﻑ ﺍﻷﺷﺨﺎﺹ ﻆ ﺻﺮﻳﺢ ،ﻋﻨﺪ ﻗﻮﻡ ﻛﻨﺎﻳﺔ ﺏ ﻟﻔ ٍ ﻭﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ،ﻓﻠﻴﺲ ﺣﻜﻤﹰﺎ ﺛﺎﺑﺘﹰﺎ ﻟﻠﻔﻆ ﻟﺬﺍﺗﻪ ،ﻓﹸﺮ ﺁﺧﺮﻳﻦ ،ﺃﻭ ﺻﺮﻳﺢ ﰲ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ﻛﻨﺎﻳ ﹲﺔ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﻭﺍﻟﻮﺍﻗ ﻊ ﺷﺎﻫﺪ ﺡ ﻻ ﻳﻜﺎ ﺩ ﺃﺣ ﺪ ﻳﺴﺘﻌﻤﻠﻪ ﰲ ﺍﻟﻄﻼﻕ ﻻ ﺻﺮﳛﹰﺎ ﻭﻻ ﻛﻨﺎﻳﺔ ،ﻓﻼ ﺑﺬﻟﻚ ،ﻓﻬﺬﺍ ﻟﻔﻆ ﺍﻟﺴﺮﺍ ِ ﻕ ﺍﻣﺮﺃﺗﻪ ﻧﻮﺍﻩ ﺃﻭ ﱂ ﻳﻨﻮﻩ ،ﻭﻳﺪﻋﻰ ﺃﻧﻪ ﺛﺒﺖ ﻟﻪ ﻳﺴﻮ ﹸ ﻍ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﻣﻦ ﺗﻜﻠﻢ ﺑﻪ ،ﻟﺰﻣﻪ ﻃﻼ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻓﺈﻥ ﻫﺬﻩ ﺩﻋﻮﺓ ﺑﺎﻃﻠﺔ ﺷﺮﻋﹰﺎ ﻭﺍﺳﺘﻌﻤﺎﻻﹰ ،ﺃﻣﺎ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻓﻼ ﻳﻜﺎﺩ ﺃﺣ ﺪ ﻳﻄﻠﻖ ﺑﻪ ﺍﻟﺒﺘﺔ ،ﻭﺃﻣﺎ ﺍﻟﺸﺮﻉ ،ﻓﻘﺪ ﺍﺳﺘﻌﻤﻠﻪ ﰲ ﻏﲑ ﺍﻟﻄﻼﻕ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺕ ﹸﺛﻢ ﹶﻃﱠﻠ ﹾﻘﺘﻤﻮ ﻫ ﻦ ِﻣ ﻦ ﹶﻗﺒ ِﻞ ﹶﺃ ﹾﻥ ﺗ ﻤﺴﻮ ﻫﻦ ﹶﻓﻤﺎﹶﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴ ِﻬ ﻦ ﺤﺘﻢ ﺍ ﹸﳌ ﺆ ِﻣﻨﺎ ِ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ ﻧ ﹶﻜ ِﻣ ﻦ ِﻋ ﺪ ٍﺓ ﺗ ﻌﺘﺪﻭﻧﻬﺎ ﹶﻓ ﻤﺘﻌﻮ ﻫ ﻦ ﻭﺳ ﺮﺣﻮ ﻫﻦ ﺳﺮﺍﺣﹰﺎ ﺟﻤﻴ ﹰ ﻼ﴾ ]ﺍﻷﺣﺰﺍﺏ ،[٤٩ :ﻓﻬﺬﺍ ﻉ ﰲ ﻏﲑ ﺍﻟﻄﻼﻕ ،ﻛﻘﻮﻟﻪ ﻚ ﺍﻟﻔﺮﺍﻕ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﺸﺮ ﺍﻟﺴﺮﺍﺡ ﻏﲑ ﺍﻟﻄﻼﻕ ﻗﻄﻌﺎﹰ ،ﻭﻛﺬﻟ
٢١٨ ﱮ ِﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [١ :ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﻑ﴾ ]ﺍﻟﻄﻼﻕ[٢ : ﻑ ﹶﺃ ﻭ ﻓﹶﺎﺭﻗﹸﻮ ﻫﻦِ ﺑ ﻤ ﻌﺮﻭ ٍ ﺴﻜﹸﻮ ﻫ ﻦ ِﺑ ﻤ ﻌﺮﻭ ٍ ﴿ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓﹶﺄ ﻣ ِ ﻓﺎﻹﻣﺴﺎﻙ ﻫﻨﺎ :ﺍﻟﺮﺟﻌﺔ ،ﻭﺍﳌﻔﺎﺭﻗ ﹸﺔ :ﺗﺮ ﻙ ﺍﻟﺮﺟﻌﺔ ﻻ ﺇﻧﺸﺎﺀ ﻃﻠﻘﺔ ﺛﺎﻧﻴﺔ ،ﻫﺬﺍ ﳑﺎ ﻻ ﺧﻼﻑ ﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﻣﻦ ﺗﻜﻠﻢ ﺑﻪ ﻃﻠﻘﺖ ﺯﻭﺟﺘﻪ ،ﻓﻬﻢ ﻣﻌﻨﺎﻩ ﺃﻭ ﱂ ﻳﻔﻬﻢ، ﻓﻴﻪ ﺍﻟﺒﺘﺔ ،ﻓ ﹶ ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﺒﻄﻼﻥ ﺳﻮﺍﺀ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺐ ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻈﻬﺎﺭ ،ﻭﺑﻴﺎﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ،ﻭﻣﻌﲏ ﺍﻟﻌﻮ ِﺩ ﺍﳌﻮﺟ ِ ﻟﻠﻜﻔﺎﺭﺓ ﺴﺎِﺋ ِﻬ ﻢ ﻣﺎ ﻫﻦ ﺃﹸﻣﻬﺎِﺗ ِﻬ ﻢ ﺇ ﹾﻥ ﹸﺃﻣﻬﺎﺗ ﻬ ﻢ ِﺇﻻﱠ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﱠﻟﺬِﻳ ﻦ ﻳﻈﹶﺎ ِﻫﺮﻭ ﹶﻥ ِﻣﻨﻜﹸﻢ ِﻣ ﻦ ِﻧ ﻼﺋِﻰ ﻭﹶﻟ ﺪﻧﻬ ﻢ ﻭِﺇﻧ ﻬ ﻢ ﹶﻟﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣﻨﻜﹶﺮﹰﺍ ِﻣ ﻦ ﺍﻟ ﹶﻘ ﻮ ِﻝ ﻭﺯﻭﺭﹰﺍ ﻭِﺇﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﻌﻔﹸﻮ ﹶﻏﻔﹸﻮ ﺭ * ﻭﺍﱠﻟﺬِﻳ ﻦ ﺍﻟ ﱠ ﺤﺮِﻳ ﺮ ﺭﹶﻗﺒ ٍﺔ ِﻣ ﻦ ﹶﻗﺒﻞ ﹶﺃ ﹾﻥ ﻳﺘﻤﺎﺳﺎ ﹶﺫِﻟﻜﹸ ﻢ ﻳﻈﹶﺎﻫِﺮﻭ ﹶﻥ ِﻣ ﻦ ِﻧﺴﺎِﺋ ِﻬ ﻢ ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓﺘ ﺼﻴﺎ ﻡ ﺷ ﻬ ﺮﻳﻦ ﻣﺘﺘﺎِﺑ ﻌﻴ ِﻦ ِﻣ ﻦ ﹶﻗﺒ ِﻞ ﹶﺃ ﹾﻥ ﺠ ﺪ ﹶﻓ ِ ﺗﻮ ﻋﻈﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒ ﲑ * ﹶﻓ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ِ ﻚ ﺣﺪﻭ ﺩ ﷲ ﻭ ﺭﺳﻮﻟِﻪ ﻭِﺗ ﹾﻠ ﻚ ِﻟﺘﺆﻣﻨﻮﺍ ِﺑﺎ ِ ﺴﻜِﻴﻨﹰﺎ ﺫِﻟ ﲔ ِﻣ ﺴﺘ ِﻄ ﻊ ﹶﻓِﺈ ﹾﻃﻌﺎ ﻡ ِﺳﺘ ﻳﺘﻤﺎﺳﺎ ﹶﻓ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﺍﻟﻠﱠﻪ ﻭِﻟ ﹾﻠﻜﹶﺎﻓِﺮﻳﻦ ﻋﺬﹶﺍ ﺏ ﺃﻟِﻴ ﻢ﴾ ]ﺍﺎﺩﻟﺔ ،[٤-٢ :ﺛﺒﺖ ﰲ $ﺍﻟﺴﻨﻦ #ﻭ $ﺍﳌﺴﺎﻧﻴﺪ :#ﺃﻥ ﺃﻭﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻇﺎﻫﺮ ﻣِﻦ ﺯﻭﺟﺘﻪ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ ،ﻭﻫﻲ ﺍﻟﱴ ﺟﺎﺩﻟﺖ ﻓﻴﻪ ﺭﺳﻮ ﹶﻝ ﻕ ﺳﺒ ِﻊ ﲰﺎﻭﺍﺕ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﺷﺘﻜﺖ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﲰﻊ ﺍﻟﻠﱠﻪ ﺷﻜﻮﺍﻫﺎ ﻣِﻦ ﻓﻮ ِ ﺱ ﺑ ﻦ ﺍﻟﺼﺎﻣﺖ ﺗﺰﻭﺟﲎ ﻭﺃﻧﺎ ﺷﺎﺑﺔ ﻣﺮﻏﻮﺏ ﰲ ،ﻓﻠﻤﺎ ﺧﻼ ﺳﲎ، ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﺃﻭ ﻭﻧﺜﺮﺕ ﻟﻪ ﺑﻄﲎ ،ﺟﻌﻠﲎ ﻛﺄ ﻣ ِﻪ ﻋﻨﺪﻩ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻣﺎ ِﻋﻨﺪِﻯ ﰲ ﺃﻣﺮِﻙ ﺷﻰ ٌﺀ #ﻓﻘﺎﻟﺖ :ﺍﻟﻠﻬﻢ ﺇﱏ ﺃﺷﻜﻮ ﺇﻟﻴﻚ) ،(١ﻭﺭﻭﻯ ﺃﺎ ﻗﺎﻟﺖ :ﺇﻥ ﱃ ﺻﺒﻴ ﹰﺔ ﺻِﻐﺎﺭﹰﺍ ﺇﻥ ﱃ ﺟﺎﻋﻮﺍ ،ﻓﱰ ﹶﻝ ﺍﻟﻘﺮﺁﻥﹸ ،ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺍﳊﻤ ﺪ ِﻟﻠﱠ ِﻪ ﺿﻤﻬﻢ ﺇﻟﻴﻪ ،ﺿﺎﻋﻮﺍ ﻭﺇﻥ ﺿﻤﻤﺘﻬﻢ ﺇ ﱠ ﺖ ﺛﻌﻠﺒﺔ ﺗﺸﻜﻮ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ ﺍﻟﺬﻯ ﻭ ِﺳ ﻊ ﲰﻌﻪ ﺍﻷﺻﻮﺍﺕ ،ﻟﻘﺪ ﺟﺎﺀﺕ ﺧﻮﻟ ﹸﺔ ﺑﻨ ﺴ ِﺮ ﺍﻟﺒﻴﺖ ﻳﺨﻔﻰ ﻋﻠ ﻰ ﺑﻌ ﰲ ِﻛ ﺾ ﻛﻼﻣِﻬﺎ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿:ﹶﻗ ﺪ ﺳ ِﻤ ﻊ ﺍﻟﻠﱠﻪ ﹶﻗ ﻮ ﹶﻝ ﺍﻟﱠﱴ )(٢ ﺼ ﺴ ﻤﻊ ﺗﺤﺎ ﻭﺭﻛﻤﺎ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﲰﻴ ﻊ ﺑ ِ ﻚ ﰲ ْﺯ ﻭ ِﺟﻬﺎ ﻭﺗﺸﺘﻜﻰ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺍﻟﱠﻠ ﻪ ﻳ ﺗﺠﺎ ِﺩﻟﹸ ﲑ﴾ ﱮ ج ِ$ﻟﻴ ﻌِﺘ ﻖ ﺭﹶﻗﺒ ﹰﺔ ،#ﻗﺎﻟﺖ :ﻻ ﳚﺪ ،ﻗﺎﻝ$ :ﹶﻓﻴﺼﻮ ﻡ ﺷ ﻬ ﺮﻳ ِﻦ ]ﺍﺎﺩﻟﺔ [١ :ﻓﻘﺎﻝ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﻨﺤﻮ ).(٢٠٦٣ ) (٢ﻋﻠﻖ ﺑﻌﻀﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ).(٣١٦/١٣
٢١٩ ﲔ ﻣﺘﺘﺎِﺑ ﻌﻴ ِﻦ ،#ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ،ﺇﻧﻪ ﺷﻴﺦ ﻛﺒﲑ ﻣﺎ ﺑ ِﻪ ِﻣ ﻦ ﺻﻴﺎﻡ ،ﻗﺎﻝ$ :ﹶﻓ ﹾﻠﻴ ﹾﻄ ِﻌ ﻢ ِﺳﺘ ﻕ ﺑﻪ ،ﻗﺎﻟﺖ :ﻓﺄﱏ ﺳﺎﻋﺘﺌﺬ ِﺑﻌﺮﻕ ِﻣ ﻦ ﺗ ﻤ ٍﺮ# ﺴﻜِﻴﻨﹰﺎ #ﻗﺎﻟﺖ :ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺷﻰﺀ ﻳﺘﺼﺪ ِﻣ ﲔ ﺖ ﹶﻓﹶﺄ ﹾﻃﻌِﻤﻰ ﻋﻨﻪِ ﺳﺘ ﺴﻨ ِ ﻕ ﺁﺧﺮ ،ﻗﺎ ﹶﻝ$ :ﹶﺃ ﺣ ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺈﱏ ﺃﻋﻴﻨﻪ ﺑﻌﺮ ٍ ﺴﻜِﻴﻨﹰﺎ ﻭﺍ ﺭﺟِﻌﻰ ﺇﱃ ﺍﺑ ِﻦ ﻋ ﻤ ِ ِﻣ ﻚ.(١)# ﻭﰱ $ﺍﻟﺴﻨﻦ :#ﺃﻥ ﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ﺍﻟﺒﻴﺎﺿﻰ ﻇﺎﻫﺮ ﻣِﻦ ﺍﻣﺮﺃﺗﻪ ﻣﺪ ﹶﺓ ﺷﻬ ِﺮ ﺭﻣﻀﺎﻥ ،ﰒ ﺖ ِﺑﺬﹶﺍ ﻙ ﻳﺎ ﺳﻠﻤﺔ ،#ﻗﺎﻝ :ﻗﻠﺖ :ﺃﻧﺎ ِﺑﺬﹶﺍ ﻙ ﱮ ج$ :ﺃﹶﻧ ﻭﺍﻗﻌﻬﺎ ﻟﻴﻠ ﹰﺔ ﻗﺒﻞ ﺍﻧﺴﻼﺧﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻣﺮﺗﲔ ﻭﺃﻧﺎ ﺻﺎﺑﺮ ﻷﻣﺮ ﺍﻟﻠﱠﻪ ،ﻓﺎﺣﻜ ﻢ ﰲ ﲟﺎ ﺃﺭﺍﻙ ﺍﻟﻠﱠﻪ ﻗﺎﻝ $ :ﺣ ﺮ ﺭ ﺭﹶﻗﺒ ﹶﺔ،# ﺼ ﻢ ﺖ ﺻﻔﺤﺔ ﺭﻗﺒﱴ ،ﻗﺎﻝ$ :ﹶﻓ ﺖ :ﻭﺍﻟﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊ ﻖ ﻧﺒﻴﹰﺎ ﻣﺎ ﺃﻣِﻠﻚ ﺭﻗﺒﺔ ﻏﲑﻫﺎ ،ﻭﺿﺮﺑ ﻗﻠ ﺖ ﺇﻻ ﰲ ﺍﻟﺼﻴﺎﻡ ،ﻗﺎﻝ$ :ﻓﺎﻃﻌﻢ ،ﻭ ﺳﻘﹰﺎ ﺖ ﺍﻟﺬﻯ ﺃﺻﺒ ﺷ ﻬ ﺮﻳ ِﻦ ﻣﺘﺘﺎِﺑﻌﲔ ،#ﻗﺎﻝ :ﻭﻫﻞ ﺃﺻﺒ ﺸﻴ ِﻦ ﻣﺎ ﻟﻨﺎ ﹶﻃﻌﺎﻡ، ﲔ ﻣﺴﻜﻴﻨﹰﺎ #ﻗﻠﺖ :ﻭﺍﻟﱠﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊ ﻖ ﻟﻘﺪ ِﺑﺘﻨﺎ ﻭ ﺣ ﻣِﻦ ﲤﺮ ﺑﲔ ﺳِﺘ ﺴﻜِﻴﻨﹰﺎ ﻭﺳﻘﹰﺎ ﲔ ِﻣ ﻚ ﻓﹶﺄ ﹾﻃ ِﻌ ﻢ ِﺳﺘ ﺻ ﺪﹶﻗ ِﺔ ﺑﻨِﻰ ﺯ ﺭﻳ ٍﻖ ﹶﻓ ﹾﻠﻴ ﺪﹶﻓ ﻌﻬﺎ ﺇِﻟﻴ ﺐ ﻗﺎﻝ$ :ﻓﺎﻧ ﹶﻄِﻠ ﻖ ﺇﱃ ﺻﺎ ِﺣ ِ ﺖ :ﻭﺟﺪﺕ ﻋﻨﺪﻛﻢ ﻚ ﺑ ِﻘﻴﺘﻬﺎ .#ﻗﺎﻝ :ﹶﻓﺮ ﺣﺖ ﺇﱃ ﻗﻮﻣﻰ ،ﻓﻘﻠ ﺖ ﻭ ِﻋﻴﺎﻟﹸ ِﻣ ﻦ ﺗﻤ ِﺮ ﻭ ﹸﻛ ﹾﻞ ﹶﺃﻧ ﺴ ﻦ ﺍﻟﺮﺃﻯ ،ﻭﻗﺪ ﺃﻣﺮ ﱃ ﺴ ﻌ ﹶﺔ ﻭﺣ ﺕ ﻋﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﺍﻟﻀﻴ ﻖ ﻭﺳﻮﺀ ﺍﻟﺮﺃﻯ ،ﻭﻭﺟﺪ ﱮ ج ﻗﺪ ﻇﺎ ﻫ ﺮ ﻣِﻦ ﺑﺼ ﺪﹶﻗﺘِﻜﻢ)،.(٢ﻭﰱ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃ ﱠﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﻟﻨ ﺖ ﻋﻠﻴﻬﺎ ﹶﻗﺒ ﹶﻞ ﺃﻥ ﺕ ﻣِﻦ ﺍﻣﺮﺃﺗﻰ ،ﻓﻮﻗﻌ ﺍﻣﺮﺃﺗﻪ ﻓﻮﻗﻊ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇﱏ ﻇﺎﻫﺮ ﺿ ﻮ ِﺀ ﺍﻟ ﹶﻘ ﻤﺮِ، ﻚ ﺍﻟﻠﱠﻪ #ﻗﺎﻝ :ﺭﹶﺃﻳﺖ ﺧ ﹾﻠﺨﺎﻟﹶﻬﺎ ﰲ ﻚ ﻳ ﺮ ﺣﻤ ﻚ ﻋﻠﻰ ﹶﺫِﻟ ﺃﻛﻔﱢﺮ ،ﻗﺎﻝ $ :ﻭ ﻣﺎ ﺣ ﻤﹶﻠ )(٣ ﻼ ﺗ ﹾﻘ ﺮﺑﻬﺎ ﺣﺘﻰ ﺗ ﹾﻔ ﻌ ﹶﻞ ﻣﺎ ﹶﺃ ﻣ ﺮ ﻙ ﺍﻟﻠﱠﻪ . #ﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻗﺎﻝ$ :ﹶﻓ ﹶ ﺻﺤﻴﺢ،.ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ :ﻋﻦ ﻟﺴﻤﺔ ﺑﻦ ﺻﺨﺮ ،ﻋﻦ ﺍﻟﻨﱮ ج ،ﰲ ﺍﳌﻈﺎﻫﺮ ﻳﻮﺍِﻗﻊ ﻗﺒﻞ ﺃﻥ ﻳ ﹶﻜﻔﱢﺮ، ﻓﻘﺎﻝ $ :ﹶﻛﻔﱠﺎ ﺭﹲﺓ ﻭﺍ ِﺣ ﺪﹲﺓ .(٤)#ﻭﻗﺎﻝ :ﺣﺴﻦ ﻏﺮﻳﺐ ،ﺍﻧﺘﻬﻰ ،ﻭﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ ﺑﲔ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ،ﻭﰱ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻠﻢ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ، ﻋﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﺃﺗﻰ ﺭﺟ ﹲﻞ ﺇﱃ ﺍﻟﻨﱮ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﺇﱏ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢١٤ﻭﺍﺑﻦ ﺣﺒﺎﻥ ).(١٣٣٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤٣٦/٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(١١٩٩ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١١٩٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٠٦٤
٢٢٠ ﺖ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺃﻥ ﺃﹸﻛﻔِﺮ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج :ﺃﱂ ﻳﻘﻞ ﺕ ﻣﻦ ﺍﻣﺮﺃﺗﻰ ،ﰒ ﻭﻗﻌ ﻇﺎﻫﺮ ﻚ ﻋﻨﻬﺎ ﺣﺘﻰ ﺴ ﺠﺒﺘﲎ ،ﻓﻘﺎﻝ$ :ﹶﺃ ﻣ ِ ﺍﻟﻠﱠﻪِ ﴿:ﻣ ﻦ ﹶﻗﺒﻞ ﹶﺃ ﹾﻥ ﻳﺘﻤﺎﺳﺎ﴾ ]ﺍﺎﺩﻟﺔ[٣:؟ ﻓﻘﺎﻝ :ﹶﺃ ﻋ ﺗ ﹶﻜ ﱢﻔ ﺮ (١)#ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ :ﻻ ﻧﻌﻠﻤ ﻪ ﻳﺮﻭﻯ ﺑﺈﺳﻨﺎﺩ ﺃﺣﺴ ﻦ ﻣﻦ ﻫﺬﺍ ،ﻋﻠﻰ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻣﺴﻠﻢ ﻗﺪ ﺗﻜﱢﻠﻢ ﻓﻴﻪ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻣﻮﺭﹰﺍ. ﺃﺣﺪﻫﺎ :ﺇﺑﻄﺎﻝ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﰱ ﺻﺪ ِﺭ ﺍﻹﺳﻼﻡ ﻣِﻦ ﻛﻮﻥ ﺍﻟﻈﻬﺎﺭ ﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ،ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﱂ ﻳﻜﻦ ﻃﻼﻗﹰﺎ ﻃﻼﻗﺎﹰ ،ﻭﻟﻮ ﺻﺮﺡ ﺑﻨﻴﺘﻪ ﻟﻪ ،ﻓﻘﺎﻝ :ﺃﻧ ِ ﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﻭﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ ،ﻭﻫﺬﺍ ﺑﺎﻻﺗﻔﺎﻕ ﺇﻻ ﻣﺎ ﻋﺴﺎﻩ ﻣِﻦ ﺧﻼﻑ ﺷﺎﺫ ،ﻭﻗﺪ ﻧ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﻏﲑﳘﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻭﻟﻮ ﻇﺎﻫﺮ ﻳﺮﻳﺪ ﻃﻼﻗﺎﹰ ،ﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ ،ﺃﻭ ﻃﻠﱠﻖ ﻳﺮﻳﺪ ﻑ ﻫﺬﺍ ،ﻭﻧﺺ ﺃﲪﺪ: ﻇﻬﺎﺭﹰﺍ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻫﺬﺍ ﻟﻔﻈﻪ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﻣﺬﻫﺒﻪ ﺧﻼ ﻕ ﺃﻧﻪ ﻇﻬﺎﺭ ،ﻭﻻ ﺗﻄﻠﹸﻖ ﺑﻪ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﺃﻋﲎ ﺑﻪ ﺍﻟﻄﻼ ﻷﻥ ﺍﻟﻈﻬﺎﺭ ﻛﺎﻥ ﻃﻼﻗﹰﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻨﺴﺦ ،ﻓﻠﻢ ﳚ ﺰ ﺃﻥ ﻳﻌﺎﺩ ﺇﱃ ﺍﳊﻜﻢ ﺍﳌﻨﺴﻮﺥ ،ﻭﺃﻳﻀﹰﺎ ﻕ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻈﻬﺎﺭ ﻓﺄﹾﻭﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺇﳕﺎ ﻧﻮﻯ ﺑﻪ ﺍﻟﻄﻼ ﺩﻭﻥ ﺍﻟﻄﻼﻕ.ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺻﺮﻳﺢ ﰲ ﺣﻜﻤﻪ ،ﻓﻠﻢ ﳚﺰ ﺟﻌﻠﹸﻪ ﻛﻨﺎﻳﺔ ﰲ ﺍﳊﻜﻢ ﺍﻟﺬﻯ ﺃﺑﻄﻠﻪ ﺐ. ﻋﺰ ﻭﺟﻞ ﺑﺸﺮﻋﻪ ،ﻭﻗﻀﺎ ُﺀ ﺍﻟﻠﱠﻪ ﺃﺣﻖ ،ﻭﺣﻜﻢ ﺍﻟﻠﱠﻪ ﺃﻭﺟ ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻈﻬﺎﺭ ﺣﺮﺍﻡ ﻻ ﳚﻮ ﺯ ﺍﻹﻗﺪﺍ ﻡ ﻋﻠﻴﻪ ﻷﻧﻪ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻨﻜﺮ ﻣﻦ ﻕ ﺑﲔ ﺟﻬﺔ ﻛﻮﻧﻪ ﻣﻨﻜﺮﹰﺍ ﻭﺟﻬ ِﺔ ﻛﻮﻧﻪ ﺯﻭﺭﹰﺍ ﺃﻥ ﻗﻮﻟﻪ: ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭ ،ﻭﻛﻼﳘﺎ ﺣﺮﺍﻡ ،ﻭﺍﻟﻔﺮ ﺃﻧﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﻳﺘﻀﻤ ﻦ ﺇﺧﺒﺎﺭﻩ ﻋﻨﻬﺎ ﺑﺬﻟﻚ ،ﻭﺇﻧﺸﺎﺀﻩ ﲢﺮﳝﻬﺎ ،ﻓﻬﻮ ﻳﺘﻀﻤﻦ ﺇﺧﺒﺎﺭﹰﺍ ﻭﺇﻧﺸﺎﺀً ،ﻓﻬﻮ ﺧﱪ ﺯﻭ ﺭ ﻭﺇﻧﺸﺎ ٌﺀ ﻣﻨﻜﺮ ،ﻓﺈﻥ ﺍﻟﺰﻭﺭ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﺧﻼﻑ ﺍﳊﻖ ﺍﻟﺜﺎﺑﺖ ،ﻭﺍﳌﻨﻜﺮ ﺧﻼﻑ ﺍﳌﻌﺮﻭﻑ ،ﻭﺧﺘﻢ ﺳﺒﺤﺎﻧﻪ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻟ ﻌﻔﹸﻮ ﹶﻏﻔﹸﻮﺭ﴾ ]ﺍﺎﺩﻟﺔ[٢: ﻭﻓﻴﻪ ﺷﻌﺎﺭ ﺑﻘﻴﺎﻡ ﺳﺒﺐ ﺍﻹﰒ ﺍﻟﺬﻯ ﻟﻮﻻ ﻋﻔ ﻮ ﺍﻟﻠﱠﻪ ﻭﻣﻐﻔﺮﺗﻪ ﻵﺧﺬ ﺑﻪ ﺐ ﺑﺎﻟﻌﻮﺩ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ، ﺲ ﺍﻟﻈﻬﺎﺭ ،ﻭﺇﳕﺎ ﲡ ﻭﻣﻨﻬﺎ :ﺇﻥ ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﲡﺐ ﺑﻨﻔ ِ ﻭﺭﻭﻯ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻧﺠﻴﺢ ،ﻋﻦ ﻃﺎﻭﻭﺱ ﻗﺎﻝ :ﺇﺫﺍ ﺗﻜﻠﱠﻢ ﺑﺎﻟﻈﻬﺎﺭ ،ﻓﻘﺪ ﹶﻟ ِﺰﻣﻪ، ﻭﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰉ ﳒﻴﺢ ﻋﻨﻪ ،ﻭﺭﻭﻯ ﻣﻌﻤﺮ ،ﻋﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺃﺑﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﱠﰒ ) (١ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ).(٣٨٦/٧
٢٢١ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍﺎﺩﻟﺔ ،[٣ :ﻗﺎﻝ :ﺟﻌﻠﻬﺎ ﻋﻠﻴﻪ ﻛﻈﻬﺮ ﺃﻣﻪ ،ﰒ ﻳﻌﻮﺩ ،ﻓﻴﻄﺆﻫﺎ، ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ .ﻭﺣﻜﻰ ﺍﻟﻨﺎﺱ ﻋﻦ ﳎﺎﻫﺪ :ﺃﻧﻪ ﲡﺐ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﺑﻨﻔﺲ ﺍﻟﻈﻬﺎﺭ ،ﻭﺣﻜﺎﻩ ﺍﺑ ﻦ ﺣﺰﻡ ﻋﻦ ﺍﻟﺜﻮﺭﻯ ،ﻭﻋﺜﻤﺎﻥ ﺍﻟﺒﱵ ،ﻭﻫﺆﻻﺀ ﱂ ﳜﻒ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﻟﻌﻮﺩ ﺷﺮﻁ ﰲ ﺍﻟﻜﻔﺎﺭﺓ، ﻭﻟﻜﻦ ﺍﻟﻌﻮﺩ ﻋﻨﺪﻫﻢ ﻫﻮ ﺍﻟﻌﻮﺩ ﺇﱃ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻟﺘﻈﺎﻫﺮ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ﴿:ﻭ ﻣ ﻦ ﻋﺎ ﺩ ﹶﻓﻴﻨﺘ ِﻘﻢ ﺍﻟﻠﱠﻪ ِﻣﻨﻪ] ﴾ﺍﳌﺎﺋﺪﺓ [٩٥ :ﺃﻯ :ﻋﺎﺩ ﺇﱃ ﺍﻻﺻﻄﻴﺎﺩ ﺑﻌﺪ ﻒ﴾ ]ﺍﳌﺎﺋﺪﺓ [٩٥ :ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻜﻔﺎﺭﺓ ﺇﳕﺎ ﻧﺰﻭﻝ ﲢﺮﳝﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﴿ :ﻋﻔﹶﺎ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﺳﹶﻠ ﻭﺟﺒﺖ ﰲ ﻣﻘﺎﺑﻠﺔ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﻣﻦ ﺍﳌﻨﻜﺮ ﻭﺍﻟﺰﻭﺭ ،ﻭﻫﻮ ﺍﻟﻈﻬﺎ ﺭ ﺩﻭﻥ ﺍﻟﻮﻁﺀ ،ﺃﻭ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺣﺮﻡ ﺍﻟﻈﻬﺎﺭ ،ﻭﻰ ﻋﻨﻪ ﻛﺎﻥ ﺍﻟﻌﻮﺩ ﻫﻮ ﻓﻌﻞ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻋﺴﻰ ﺭﺑﻜﹸﻢ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺣ ﻤﻜﹸﻢ ﻭﺇ ﹾﻥ ﻋ ﺪﺗﻢ ﻋ ﺪﻧﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ [٨:ﺃﻯ: ﺲ ﻓﻌ ِﻞ ﺍﳌﻨﻬﻰ ﻋﻨﻪ، ﺇﻥ ﻋﺪﰎ ﺇﱃ ﺍﻟﺬﻧﺐ ،ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﻌﻘﻮﺑﺔ ،ﻓﺎﻟﻌﻮ ﺩ ﻫﻨﺎ ﻧﻔ ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻈﻬﺎ ﺭ ﻛﺎﻥ ﻃﻼﻗﹰﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻨِ ﻘ ﹶﻞ ﺣﻜﻤﻪ ﻣﻦ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﻟﻈﻬﺎﺭ، ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻜﻔﲑ ،ﻭﲢﺮﱘ ﺍﻟﺰﻭﺟﺔ ﺣﱴ ﻳﻜﻔﱢﺮ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤﻪ ﻣﻌﺘﱪﹰﺍ ﺑﻠﻔﻈﻪ ﻛﺎﻟﻄﻼﻕ ،ﻭﻧﺎﺯﻋﻬﻢ ﺍﳉﻤﻬﻮﺭ ﰲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﻟﻌﻮﺩ ﺃﻣ ﺮ ﻭﺭﺍﺀﻩ ﳎﺮﺩ ﻟﻔﻆ ﺼ ﺢ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻪ ﰲ ﺍﻹﺳﻼﻡ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ. ﺍﻟﻈﻬﺎﺭ ،ﻭﻻ ﻳ ِ ﺃﺣﺪﻫﺎ :ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﳊﻜﻢ ﻣﻦ ﻳﻈﺎﻫﺮ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﳍﺬﺍ ﺃﺗﻰ ﻓﻴﻬﺎ ﺑﻠﻔﻆ ﺍﻟﻔﻌﻞ ﻣﺴﺘﻘﺒﻼﹰ ،ﻓﻘﺎﻝ :ﻳﻈﺎﻫﺮﻭﻥ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺑﻴﺎﻧﹰﺎ ﳊﻜﻢ ﻇِﻬﺎﺭ ﺍﻹﺳﻼﻡ ،ﻓﻬﻮ ﻋﻨﺪﻛﻢ ﻧﻔ ﺲ ﺍﻟﻌﻮﺩ ،ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺑﻌﺪﻩ :ﰒ ﻳﻌﻮﺩﻭﻥ ،ﻭﺇﻥ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻌﻮﺩ ﻏﲑ ﺍﻟﻈﻬﺮ ﻋﻨﺪﻛﻢ؟ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻮﺩ ﻣﺎ ﺫﻛﺮﰎ ،ﻭﻛﺎﻥ ﺍﳌﻀﺎ ﺭ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ،ﻛﺎﻥ ﺗﻘﺪﻳﺮﻩ: ﻭﺍﻟﺬﻳﻦ ﻇﺎﻫﺮﻭﺍ ﻣِﻦ ﻧﺴﺎﺋﻬﻢ ،ﰒ ﻋﺎﺩﻭﺍ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﳌﺎ ﻭﺟﺒﺖ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺗﻈﺎﻫﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﰒ ﻋﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ،ﻓﻤﻦ ﺃﻳﻦ ﺗﻮﺟﺒﻮﺎ ﻋﻠﻰ ﻣﻦ ﺍﺑﺘﺪﺃ ﺍﻟﻈﻬﺎﺭ ﰲ ﺍﻹﺳﻼﻡ ﻏ ﲑ ﻋﺎﺋﺪ؟ ﻓﺈﻥ ﻫﻨﺎ ﺃﻣﺮﻳﻦ :ﻇِﻬﺎﺭ ﺳﺎﺑﻖ ،ﻭﻋﻮﺩ ﺇﻟﻴﻪ ،ﻭﺫﻟﻚ ﻳﺒﻄ ﹸﻞ ﺣﻜﻢ ﺍﻟﻈﻬﺎﺭ ﺍﻵﻥ ﺑﺎﻟﻜﻠﻴﺔ ﺇﻻ ﺃﻥ ﲡﻌﻠﻮﺍ $ﻳﻈﺎﻫﺮﻭﻥ #ﻟﻔﺮﻗﺔ ﻭﻳﻌﻮﺩﻭﻥ ﻟﻔﺮﻗﺔ،ﻭﻟﻔﻆ ﺍﳌﻀﺎﺭﻉ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﻟﻔﻆ ﺍﳌﺎﺿﻰ ،ﻭﺫﻟﻚ ﳐﺎﻟﻒ ﻟﻠﻨﻈﻢ ،ﻭﳐﺮﺝ ﻋﻦ ﺍﻟﻔﺼﺎﺣﺔ. ﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻭﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ﺑﺎﻟﻜﻔﺎﺭﺓ ،ﻭﱂ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺃﻣﺮ ﺃﻭ ﻳﺴﺄﳍﻤﺎ :ﻫﻞ ﺗﻈﺎﻫﺮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻗﻠﺘﻢ :ﻭﱂ ﻳﺴﺄﳍﹸﻤﺎ ﻋﻦ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻯ ﲡﻌﻠﻮﻧﻪ ﺷﺮﻃﺎﹰ ،ﻟﺴﺄﳍﻤﺎ ﻋﻨﻪ .ﻗﺒﻞ :ﺃﻣﺎ ﻣﻦ ﳚﻌ ﹸﻞ ﺍﻟﻌﻮﺩ ﻧﻔﺲ ﺍﻹﻣﺴﺎﻙ ﺑﻌﺪ ﺍﻟﻈﻬﺎﺭ ﺯﻣﻨﹰﺎ ﻳ ﻤ ِﻜﻦ
٢٢٢ ﺲ ﺣﺠﺘﻪ ،ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﻌﻮ ﺩ ﻫﻮ ﺍﻟﻮﻁﺀ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﻓﻴﻪ ،ﻓﻬﺬﺍ ﺟﺎ ٍﺭ ﻋﻠﻰ ﻗﻮﻟﻪ ،ﻭﻫﻮ ﻧﻔ ﻭﺍﻟﻌﺰﻡ ،ﻗﺎﻝ :ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺑﻴﻦ ﰲ ﺃﻥ ﺍﳌﺘﻈﺎﻫﺮﻳﻦ ﻛﺎﻥ ﻗﺼﺪﻫﻢ ﺍﻟﻮﻁﺀ ،ﻭﺇﳕﺎ ﺃﻣﺴﻜﻮﺍ ﻟﻪ، ﻭﺳﻴﺄﺗﻰ ﺗﻘﺮﻳ ﺮ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺃﻣﺎ ﻛﻮﻥ ﺍﻟﻈﻬﺎﺭ ﻣﻨﻜﺮﹰﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭﺍﹰ ،ﻓﻨﻌﻢ ﻫﻮ ﻛﺬﻟﻚ ،ﻭﻟﻜﻦ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﺇﳕﺎ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻭﺍﻟﺰﻭﺭ ﺑﺄﻣﺮﻳﻦ :ﺑﻪ، ﻭﺑﺎﻟﻌﻮﺩ ،ﻛﻤﺎ ﺃﻥ ﺣﻜﻢ ﺍﻹﻳﻼﺀ ﺇﳕﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻮﻁﺀ ﻻ ﻋﻠﻰ ﺃﺣﺪﳘﺎ. ﻓﺼﻞ
ﺐ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﺇﻻ ﺑﺎﻟﻌﻮﺩ ﺑﻌﺪ ﺍﻟﻈﻬﺎﺭ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻌﲎ ﺍﻟﻌﻮﺩ: ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ :ﻻ ﲡ ﻫﻞ ﻫﻮ ﺇﻋﺎﺩﺓ ﻟﻔﻆ ﺍﻟﻈﻬﺎ ِﺭ ﺑﻌﻴﻨﻪ ،ﺃﻭ ﺃﻣﺮ ﻭﺭﺍﺀﻩ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻓﻘﺎﻝ ﺃﻫ ﹸﻞ ﺍﻟﻈﺎﻫﺮ ﹸﻛﻠﱡﻬﻢ: ﻆ ﺍﻟﻈﻬﺎﺭِ ،ﻭﱂ ﳛﻜﹸﻮﺍ ﻫﺬﺍ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺒﺘﺔ ،ﻭﻫﻮ ﻗﻮ ﹲﻝ ﱂ ﻳﺴﺒﻘﻮﺍ ﻫﻮ ﺇﻋﺎﺩﺓ ﻟﻔ ِ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺸﻜﺎ ﹸﺓ ﻻ ﻳﻜﺎﺩ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﳜﻠﻮ ﻋﻨﻬﺎ .ﻗﺎﻟﻮﺍ :ﻓﻠﻢ ﻳﻮﺟﺐ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺑﺎﻟﻈﻬﺎﺭ ﺍﳌﻌﺎﺩ ﻻ ﺍﳌﺒﺘﺪﺃ .ﻗﺎﻟﻮﺍ :ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﻣﻦ ﺛﻼﺛﺔ ﻭﺟﻮﻩ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﻌﺮﺏ ﻻ ﻳﻌﻘﻞ ﰲ ﻟﻐﺎﺎ ﺍﻟﻌﻮ ﺩ ﺇﱃ ﺍﻟﺸﻰﺀ ﺇﻻ ﻓﻌﻞ ﻣﺜﻠﻪ ﻣﺮ ﹰﺓ ﺛﺎﻧﻴﺔ، ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻛﺘﺎ ﺏ ﺍﻟﻠﱠﻪ ،ﻭﻛﻼ ﻡ ﺭﺳﻮﻟﻪ ،ﻭﻛﻼ ﻡ ﺍﻟﻌﺮﺏ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ .ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟ ﻮ ﺭﺩﻭﺍ ﹶﻟﻌﺎﺩﻭﺍ ِﻟﻤﺎ ﻧﻬﻮﺍ ﻋﻨﻪ] ﴾ﺍﻷﻧﻌﺎﻡ ،[٢٨ :ﻓﻬﺬﺍ ﻧﻈ ﲑ ﺍﻵﻳﺔ ﺳﻮﺍﺀ ﰲ ﺃﻧﻪ ﻋﺪﻯ ﻓﻌﻞ ﻢ ﻋﺪﻧﺎ﴾ ﺍﻟﻌﻮﺩ ﺑﺎﻟﻼﻡ ،ﻭﻫﻮ ﺇﺗﻴﺎﻧﻬﻢ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﲟﺜﻞ ﻣﺎ ﺃﺗﻮﺍ ﺑﻪ ﺃﻭﻻﹰ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇ ﹾﻥ ﻋ ﺪﺗ ]ﺍﻹﺳﺮﺍﺀ [٨ :ﺃﻯ :ﺇﻥ ﻛﺮﺭﰎ ﺍﻟﺬﻧﺐ ،ﻛﺮﺭﻧﺎ ﺍﻟﻌﻘﻮﺑﺔ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ﺇﱃ ﺍﱠﻟﺬِﻳ ﻦ ﻧﻬﻮﺍ ﻋﻦ ﺍﻟﻨ ﺠﻮﻯ ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻧﻬﻮﺍ ﻋﻨﻪ] ﴾ﺍﺎﺩﻟﺔ [٨ :ﻭﻫﺬﺍ ﰲ ﺳﻮﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻼ ﻭﺇﺭﺍﺩﺓ ،ﻭﺍﻟﻌﻬﺪ ﻗﺮﻳﺐ ﺑﺬﻛﺮﻩ. ﻧﻔﺴﻬﺎ ،ﻭﻫﻮ ﻳﺒﲔ ﺍﳌﺮﺍ ﺩ ﻣِﻦ ﺍﻟﻌﻮﺩ ﻓﻴﻪ ،ﻓﺈﻧﻪ ﻧﻈﲑﻩ ﻓﻌ ﹰ ﻆ ﺍﻟﻈﻬﺎﺭ ،ﻓﺎﻟﻌﻮﺩ ﺇﱃ ﺍﻟﻘﻮﻝ ﻫﻮ ﺍﻹﺗﻴﺎ ﹸﻥ ﺑﻪ ﻣﺮﺓ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﺎﹰ ،ﻓﺎﻟﺬﻯ ﻗﺎﻟﻮﻩ :ﻫﻮ ﻟﻔ ﹸ ﺛﺎﻧﻴﺔ ﻻ ﺗﻌ ِﻘ ﹸﻞ ﺍﻟﻌﺮﺏ ﻏ ﲑ ﻫﺬﺍ .ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻤﺎ ﻋﺪﺍ ﺗﻜﺮﺍﺭ ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﺇﻣﺴﺎﻙ ،ﻭﺇﻣﺎ ﻋﺰﻡ ،ﻭﺇﻣﺎ ﻓﻌﻞ ،ﻭﻟﻴﺲ ﻭﺍﺿ ﺢ ﻣﻨﻬﺎ ﺑﻘﻮﻝ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻋﻮﺩﺍﹰ ،ﻻ ﻟﻔﻈﹰﺎ ﻭﻻ ﻣﻌﲎ ،ﻭﻷﻥ ﺍﻟﻌﺰﻡ ﻭﺍﻟﻮﻁﺀ َ ﻭﺍﻹﻣﺴﺎ ﻙ ﻟﻴﺲ ﻇﻬﺎﺭﺍﹰ ،ﻓﻴﻜﻮﻥ ﺍﻹﺗﻴﺎﻥ ﺎ ﻋﻮﺩﹰﺍ ﺇﱃ ﺍﻟﻈﻬﺎﺭ. ﻉ ﰲ ﺍﻟﺸﻰﺀ ﺍﻟﺬﻯ ﻣﻨﻊ ﻣﻨﻪ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﻘﺎﻝ ،ﻋﺎﺩ ﰲ ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺃﺭﻳﺪ ﺑﺎﻟﻌﻮ ِﺩ ﺍﻟﺮﺟﻮ ﺍﳍﺒﺔ ،ﻟﻘﺎﻝ :ﰒ ﻳﻌﻮﺩﻭﻥ ﻓﻴﻤﺎ ﻗﺎﻟﻮﺍ ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ$ :ﺍﻟﻌﺎِﺋ ﺪ ﰲ ﻫِﺒﺘﻪِ ،ﻛﹶﺎﻟﻌﺎِﺋ ِﺪ ﰲ
٢٢٣ ﹶﻗﻴﺌ ِﻪ ،(١)#ﻭﺍﺣﺘﺞ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ،ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ .ﺃﻥ ﺃﻭﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻛﺎﻥ ﺑﻪ ﳌﻢ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﺍﺷﺘ ﺪ ﺑِﻪ ﹶﻟ ﻤﻤﻪ ،ﻇﺎ ﻫ ﺮ ﻣﻦ ﺯﻭﺟﺘﻪ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭ ﺟﻞﱠ ﺼ ﺢ ﰲ ﺍﻟﻈﻬﺎ ِﺭ ﺇﻻ ﻓﻴﻪ ﻛﻔﺎﺭ ﹶﺓ ﺍﻟﻈﻬﺎﺭ) .(٢ﻓﻘﺎﻝ :ﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺍﻟﺘﻜﺮﺍ ﺭ ﻭﻻ ﺑﺪ ،ﻗﺎﻝ :ﻭﻻ ﻳ ِ ﻫﺬﺍ ﺍﳋ ﱪ ﻭﺣﺪﻩ .ﻗﺎﻝ :ﻭﺃﻣﺎ ﺗﺸﻨﻴﻌﻜﻢ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﱂ ﻳ ﹸﻘ ﹾﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ، ﻓﺄﺭﻭﻧﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﻪ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻌﻮﺩ ﻫﻮ ﺍﻟﻮﻁﺀ ،ﺃﻭ ﺍﻟﻌﺰﻡ ،ﺃﻭ ﺍﻹﻣﺴﺎﻙ ،ﺃﻭ ﻫﻮ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﻈﻬﺎﺭ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻟﻮ ﻋﻦ ﺭﺟﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻼ ﺗﻜﻮﻧﻮﻥ ﺃﺳﻌ ﺪ ﺑﺄﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺎ ﺃﺑﺪﹰﺍ. ﻓﺼﻞ
ﺲ ﻣﻌﲎ ﺍﻟﻌﻮﺩ ﺇﻋﺎﺩﺓ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ،ﻷﻥ ﺫﻟﻚ ﻭﻧﺎﺯﻋﻬﻢ ﺍﳉﻤﻬﻮ ﺭ ﰲ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻟﻴ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻟﻌﻮﺩ ،ﻟﻘﺎﻝ :ﹸﺛﻢ ﻳﻌﻴﺪﻭﻥ ﻣﺎ ﻗﺎﻟﻮﺍ ،ﻷﻧﻪ ﻳﻘﺎﻝ :ﺃﻋﺎﺩ ﻛﻼﻣﻪ ﺑﻌﻴﻨﻪ ،ﻭﺃﻣﺎ ﻋﺎﺩ، ﻓﺈﳕﺎ ﻫﻮ ﰲ ﺍﻷﻓﻌﺎﻝ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﻋﺎﺩ ﰲ ﻓﻌﻠﻪ ،ﻭﰱ ﻫﺒﺘﻪ،ﻓﻬﺬﺍ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑـ$ﰲ .#ﻭﻳﻘﺎﻝ: ﻋﺎﺩ ﺇﱃ ﻋﻤﻠﻪ ﻭﺇﱃ ﻭﻻﻳﺘﻪ ،ﻭﺇﱃ ﺣﺎﻟﻪ ،ﻭﺇﱃ ﺇﺣﺴﺎﻧﻪ ﻭﺇﺳﺎﺀﺗﻪِ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻋﺎﺩ ﻟﻪ ﺃﻳﻀﹰﺎ. )(٣ ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ :ﻓﺈﻣﺎ ﻳﻘﺎﻝ :ﺃﻋﺎﺩﻩ ﻛﻤﺎ ﻗﺎﻝ ﺿِﻤﺎﺩ ﺑﻦ ﺛﻌﻠﺒﺔ ﻟﻠﻨﱮ ج$ :ﹶﺃ ِﻋ ﺪ ﻋﹶﻠ ﻰ ﻚ #ﻭﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ$ :ﹶﺃ ِﻋ ﺪﻫﺎ ﻋﹶﻠ ﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،#ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻼﺯﻡ ،ﻓﺈﻧﻪ ﹶﻛِﻠﻤﺎِﺗ ﻳﻘﺎﻝ :ﺃﻋﺎﺩ ﻣﻘﺎﻟﺘﻪ ،ﻭﻋﺎﺩ ﻟِﻤﻘﺎﻟﺘﻪ ،ﻭﻋﺎﺩ ﻟِﻤﻘﺎﻟﺘﻪ ،ﻭﰱ ﺍﳊﺪﻳﺚ$ :ﻓﻌﺎﺩ ﳌﻘﺎﻟﺘﻪ ،#ﲟﻌﲎ ﺃﻋﺎﺩﻫﺎ ﺳﻮﺍﺀ ،ﻭﺃﻓﺴ ﺪ ﻣِﻦ ﻫﺬﺍ ﺭ ﺩ ﻣ ﻦ ﺭ ﺩ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﺇﻋﺎﺩ ﹶﺓ ﺍﻟﻘﻮﻝ ﳏﺎﻝ ،ﻛﺈﻋﺎﺩﺓ ﺃﻣﺲ. ﻉ ﺯﻣﺎﻧﲔ ،ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻔﺴﺎﺩ ،ﻓﺈﻥ ﺇﻋﺎﺩ ﹶﺓ ﺍﻟﻘﻮ ِﻝ ﻣﻦ ﺟﻨﺲ ﻗﺎﻝ :ﻷﻧﻪ ﻻ ﻳﺘﻬﻴﺄ ﺍﺟﺘﻤﺎ ﺐ ﻣِﻦ ﻣﺘﻌﺼﺐ ﻳﻘﻮﻝ :ﻻ ﻳ ﻌﺘﺪ ﺇﻋﺎﺩﺓ ﺍﻟﻔﻌﻞ ،ﻭﻫﻰ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻞ ﺍﻷﻭﻝ ﻻ ﺑﻌﻴﻨﻪ ،ﻭﺍﻟﻌﺠ ﺚ ﻣﻌﻬﻢ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ،ﻭﻳﺮ ﺩ ﻋﻠﻴﻬﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺩ، ﲞﻼﻑ ﺍﻟﻈﺎﻫﺮﻳﺔ ،ﻭﻳﺒﺤ ﹸ ﻭﻛﺬﻟﻚ ﺭ ﺩ ﻣﻦ ﺭ ﺩ ﻋﻠﻴﻬﻢ ﲟﺜﻞ ﺍﻟﻌﺎﺋ ِﺪ ﰲ ﻫﺒﺘﻪ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﻧﻈ ﲑ ﺍﻵﻳﺔ ،ﻭﺇﳕﺎ ﻧﻈﲑﻫﺎ﴿ :ﹶﺃﹶﻟ ﻢ ﺠﻮﻯ ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻧﻬﻮﺍ ﻋﻨﻪ] ﴾ﺍﺎﺩﻟﺔ ،[٨ :ﻭﻣﻊ ﻫﺬﺍ ﻓﻬ ِﺬ ِﻩ ﺗ ﺮ ﺇﱃ ﺍﱠﻟﺬِﻳ ﻦ ﻧﻬﻮﺍ ﻋﻦ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٣/٥ﻭﻣﺴﻠﻢ ).(١٦٢٢ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢١٩ ) (٣ﰲ ﺍﻷﺻﻞ :ﺿﻤﺎﻡ ،ﻭﻫﻮ ﲢﺮﻳﻒ
٢٢٤ ﺍﻵﻳﺔ ﺗﺒﲔ ﺍﳌﺮﺍ ﺩ ﻣِﻦ ﺁﻳﺔ ﺍﻟﻈﻬﺎﺭ ،ﻓﺈﻥ ﻋﻮ ﺩﻫﻢ ِﻟﻤﺎ ﻧﻬﻮﺍ ﻋﻨﻪ ،ﻫﻮ ﺭﺟﻮﻋﻬﻢ ﺇﱃ ﻧﻔﺲ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ،ﻭﻫﻮ ﺍﻟﻨﺠﻮﻯ ،ﻭﻟﻴﺲ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﺇﻋﺎﺩ ﹶﺓ ﺗﻠﻚ ﺍﻟﻨﺠﻮﻱ ﺑﻌﻴﻨﻬﺎ ،ﺑﻞ ﺭﺟﻮﻋﻬﻢ ﺇﱃ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻈﻬﺎﺭ﴿ :ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍﺎﺩﻟﺔ [٣ :ﺃﻯ :ﻟﻘﻮﳍﻢ. ﻓﻬﻮ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ،ﻭﻫﻮ ﲢﺮ ﱘ ﺍﻟﺰﻭﺟﺔ ﺑﺘﺸﺒﻴﻬﻬﺎ ﺑﺎﶈﺮﻣﺔ ،ﻓﺎﻟﻌﻮ ﺩ ﺇﱃ ﺍﶈﺮﻡ ﻫﻮ ﺍﻟﻌﻮ ﺩ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻓﻌﻠﹸﻪ ،ﻓﻬﺬﺍ ﻣﺄﺧ ﹸﺬ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺍﻟﻮﻁﺀ. ﻭﻧﻜﺘﺔ ﺍﳌﺴﺄﻟﺔ :ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﻣﻌﲎ ﺍﳌﻘﻮﻝ ،ﻭﺍﳌﻘﻮﻝ ﻫﻮ ﺍﻟﺘﺤﺮﱘ ،ﻭﺍﻟﻌﻮﺩ ﻟﻪ ﻫﻮ ﺍﻟﻌﻮ ﺩ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﺍﺳﺘﺒﺎﺣﺘﻪ ﻋﺎﺋﺪﹰﺍ ﺇﻟﻴﻪ ﺑﻌﺪ ﲢﺮﳝﻪ ،ﻭﻫﺬﺍ ﺟﺎﺭ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﲨﻬﻮ ﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ،ﻛﻤﺎ ﻗﺎﻝ ﻗﺘﺎﺩﺓ ،ﻭﻃﺎﻭﻭﺱ، ﻭﺍﳊﺴﻦ ،ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﻣﺎﻟﻚ ،ﻭﻏﲑﻫﻢ ،ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣِﻦ ﺍﻟﺴﻠﻒ ﺃﻧﻪ ﻓﺴﺮ ﺍﻵﻳﺔ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻠﻔﻆ ﺍﻟﺒﺘﺔ ﻻ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻻ ﻣِﻦ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻻ ﻣ ﻦ ﺑﻌﺪﻫﻢ ،ﻭﻫﺎ ﻫﻨﺎ ﺃﻣ ﺮ ﺧﻔ ﻰ ﻋﻠﻰ ﻣ ﻦ ﺟﻌﻠﻪ ﺇﻋﺎﺩ ﹶﺓ ﺍﻟﻠﻔﻆ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﻌﻮ ﺩ ﺇﱃ ﺍﻟﻔﻌﻞ ﻳﺴﺘﻠ ِﺰﻡ ﻣﻔﺎﺭﻗﺔ ﺍﳊﺎﻝ ﺍﻟﱴ ﻫﻮ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ،ﻭﻋﻮﺩﻩ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﱴ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻭﻻﹰ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ﻭﺇ ﹾﻥ ﻋ ﺪﺗ ﻢ ﻋ ﺪﻧﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ: [٨ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻋﻮﺩﻫﻢ ﻣﻔﺎﺭﻗﺔ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ،ﻭﻋﻮﺩﻫﻢ ﺇﱃ ﺍﻹﺳﺎﺀﺓ، ﻭﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ: ﻺ ﺣﺴﺎ ِﻥ ﻓﹶﺎﻟ ﻌ ﻮﺩ ﹶﺃ ﺣ ﻤﺪ. ﻭﺇ ﹾﻥ ﻋﺎ ﺩ ِﻟ ِ ﻭﺍﳊﹶﺎ ﹸﻝ ﺍﻟﱴ ﻫﻮ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ﺍﻟﺘﺤﺮ ﱘ ﺑﺎﻟﻈﻬﺎﺭ ،ﻭﺍﻟﱴ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺇﺑﺎﺣ ﹸﺔ ﺍﻟﻮﻁﺀ ﺐ ﻟﻠﺤﻞ ،ﹶﻓ ﻌ ﻮﺩ ﺍﳌﻈﺎﻫﺮ ﻋﻮ ﺩ ِﺣ ﱢﻞ ﻛﺎﻥ ﻋﻠﻴ ِﻪ ﻗﺒ ﹶﻞ ﺍﻟﻈﻬﺎﺭ ،ﻭﺫﻟﻚ ﻫﻮ ﺑﺎﻟﻨﻜﺎﺡ ﺍﳌﻮ ِﺟ ِ ﺐ ﻟﻠﻜﻔﺎﺭﺓ ﻓﺘﺄﻣﻠﻪ ،ﻓﺎﻟﻌﻮ ﺩ ﻳﻘﺘﻀﻰ ﺃﻣﺮﹰﺍ ﻳﻌﻮ ﺩ ﺇﻟﻴﻪ ﺑﻌ ﺪ ﻣﻔﺎﺭﻗﺘﻪ ،ﻭﻇﻬﺮ ِﺳ ﺮ ﺍﻟﻔﺮﻕ ﺍﳌﻮﺟ ﲔ ﺍﻟﻌﻮﺩ ﳌﺎ ﻗﺎﻝ ﺍﳌﻈﺎﻫﺮ ،ﻓﺈ ﱠﻥ ﺍﳍﺒﺔ ﲟﻌﲎ ﺍﳌﻮﻫﻮﺏ ﻭﻫﻮ ﻋﲔ ﻳﺘﻀﻤﻦ ﲔ ﺍﻟﻌﻮﺩ ﰲ ﺍﳍﺒﺔ ،ﻭﺑ ﺑ ﻋﻮﺩﻩ ﻓﻴﻪ ﺇﺩﺧﺎﻟﹶﻪ ﰲ ﻣﻠﻜﻪ ﻭﺗﺼ ﺮﻓﹶﻪ ﻓﻴﻪ ،ﻛﻤﺎ ﻛﺎﻥ ﺃﻭﻻﹰ ،ﲞﻼﻑ ﺍﳌﻈﺎﻫﺮ ،ﻓﺈﻧﻪ ﺑﺎﻟﺘﺤﺮﱘ ﻗﺪ ﺧﺮﺝ ﻋﻦ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﺑﺎﻟﻌﻮ ِﺩ ﻗﺪ ﻃﻠﺐ ﺍﻟﺮﺟﻮ ﻉ ﺇﱃ ﺍﳊﺎ ِﻝ ﺍﻟﱴ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻌﻬﺎ ﻗﺒ ﹶﻞ ﺍﻟﺘﺤﺮﱘ ،ﻓﻜﺎﻥ ﺍ َﻷﻟﹾﻴﻖ ﺃﻥ ﻳﻘﺎﻝ :ﻋﺎﺩ ﻟﻜﺬﺍ ،ﻳﻌﲎ :ﻋﺎﺩ ﺇﻟﻴﻪ .ﻭﰱ ﺍﳍﺒﺔ :ﻋﺎﺩ ﺇﻟﻴﻬﺎ ،ﻭﻗﺪ ﺃﻣﺮ ﺱ ﺑﻦ ﺍﻟﺼﺎﻣِﺖ ،ﻭﺳﻠﻤ ﹶﺔ ﺍﺑﻦ ﺻﺨﺮ ﺑﻜﻔﺎﺭﺓ ﺍﻟﻈﱢﻬﺎﺭ ،ﻭﱂ ﻳﺘﻠﻔﻈﺎ ﺑﻪ ﻣﺮﺗﲔ، ﱮ ج ﺃﻭ ﺍﻟﻨ ﻓﺈﻧﻬﻤﺎ ﱂ ﻳﺨﱪﺍ ﺑﺬﻟﻚ ﻋﻦ ﺃﻧﻔﺴﻬﻤﺎ ،ﻭﻻ ﺃﺧﱪ ﺑﻪ ﺃﺯﻭﺍﺟﻬﻤﺎ ﻋﻨﻬﻤﺎ ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﱮ ج :ﻫ ﹾﻞ ﻗﻠﹸﺘﻤﺎ ﺫﻟﻚ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ؟ ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﺷﺮﻃﹰﺎ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻻ ﺳﺄﳍﻤﺎ ﺍﻟﻨ ﳌﺎ ﺃﳘﻞ ﺑﻴﺎﻧﻪ.
٢٢٥ ﻭﺳ ﺮ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻌﻮ ﺩ ﻳﺘﻀﻤﻦ ﺃﻣﺮﻳﻦ :ﺃﻣﺮﹰﺍ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﺃﻣﺮﹰﺍ ﻳﻌﻮﺩ ﻋﻨﻪ ،ﻭﻻ ﺑﺪ ﻣﻨﻬﻤﺎ ﻓﺎﻟﺬﻯ ﻳﻌﻮﺩ ﻋﻨﻪ ﻳﺘﻀﻤﻦ ﻧﻘﻀﻪ ﻭﺇﺑﻄﺎﻟﻪ ،ﻭﺍﻟﺬﻯ ﻳﻌﻮ ﺩ ﺇﻟﻴﻪ ﻳﺘﻀﻤﻦ ﺇﻳﺜﺎﺭﻩ ﻭﺇﺭﺍﺩﺗﻪ، ﲔ ﻓﻬﻢ ﺾ ﺍﻟﻈِﻬﺎﺭ ﻭﺇﺑﻄﺎﻟﻪ ،ﻭﺇﻳﺜﺎﺭ ﺿﺪﻩ ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻫﺬﺍ ﻋ ﻓﻌﻮ ﺩ ﺍﳌﻈﺎﻫﺮ ﻳﻘﺘﻀﻰ ﻧﻘ ﺍﻟﺴﻠ ِ ﻒ ﻣﻦ ﺍﻵﻳﺔ ،ﻓﺒﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻌﻮﺩ ﻫﻮ ﺍﻹﺻﺎﺑﺔ ،ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﺍﻟﻮﻁﺀ، ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﺍﻟﻠﻤﺲ ،ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﺍﻟﻌﺰﻡ. ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﺇﳕﺎ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻟﻈﻬﺎﺭ ،ﺇﻥ ﺃﺭﺩﰎ ﺑﻪ ﺍﳌﻌﺎﺩ ﻟﻔﻈﹸﻪ ،ﻓﺪﻋﻮﻯ ﺴﺘﻠﺰ ﻡ ﺫﻟﻚ ﲝﺴﺐ ﻣﺎ ﻓﻬﻤﺘﻤﻮﻩ ،ﻭﺇﻥ ﺃﺭﺩﰎ ﺑﻪ ﺍﻟﻈﻬﺎ ﺭ ﺍﳌﻌﺎ ﺩ ﻓﻴﻪ ﳌﺎ ﻗﺎﻝ ﺍﳌﻈﺎ ِﻫﺮ ،ﱂ ﻳ ﺇﻋﺎﺩﺓ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﰲ ﻇِﻬﺎﺭ ﺃﻭﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ، ﻓﻤﺎ ﺃﺻﺤﻪ ،ﻭﻣﺎ ﺃﺑﻌ ﺪ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻜﻢ. ﻓﺼﻞ
ﱠﰒ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﻌﻮ ﺩ ﺃﻣﺮﹰﺍ ﻏ ﲑ ﺇﻋﺎﺩﺓ ﺍﻟﻠﻔﻆ ﺍﺧﺘﻠﻔﹸﻮﺍ ﻓﻴﻪ :ﻫﻞ ﻫﻮ ﳎﺮ ﺩ ﺇﻣﺴﺎﻛِﻬﺎ ﺑﻌﺪ ﺍﻟﻈﻬﺎﺭ ،ﺃﻭ ﺃﻣ ﺮ ﻏﲑﻩ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻫﻮ ﺇﻣﺴﺎﻛﹸﻬﺎ ﺯﻣﻨﹰﺎ ﻳﺘﺴ ﻊ ﻟﻘﻮﻟﻪ: ﺐ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻔﻰ ﺍﳊﻘﻴﻘﺔ ﱂ ﺃﻧﺖ ﻃﺎﻟﻖ ،ﻓﻤﱴ ﱂ ﻳﺼِﻞ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻈﻬﺎﺭ ﻋﻦ ﻛﻮﻧﻪ ﻣﻮﺟ ﻆ ﺍﻟﻈﱠﻬﺎﺭ ،ﻭﺯﻣ ﻦ ﻗﻮﻟﻪ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻻ ﺗﺄﺛ ﲑ ﻟﻪ ﰲ ﺍﳊﻜﻢ ﺇﳚﺎﺑﹰﺎ ﻭﻻ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﻟﻔ ﹸ ﺲ ﺍﻟﻮﺍﺣﺪ ﻣِﻦ ﺍﻷﻧﻔﺎﺱ ﺏ ﺑﻪ ﳑﺘﻨﻊ ،ﻭﻻ ﺗﺴﻤﻰ ﺗﻠﻚ ﺍﻟﻠﺤﻈ ﹸﺔ ﻭﺍﻟﻨﻔ ﻧﻔﻴﺎﹰ ،ﻓﺘﻌﻠﻴ ﻖ ﺍﻹﳚﺎ ِ ﻯ ﺷﻰﺀ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﻴﺴﲑ ﺟﺪﹰﺍ ﻣِﻦ ﻋﻮﺩﹰﺍ ﻻ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻭﻻ ﰲ ﻋﺮﻑ ﺍﻟﺸﺎﺭﻉ ،ﻭﺃ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﻣﻌﲎ ﺍﻟﻌﻮﺩ ﺃﻭ ﺣﻘﻴﻘﺘﻪ؟ ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺄﻗﻮﻯ ﻣِﻦ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﺇﻋﺎﺩ ﹸﺓ ﺍﻟﻠﻔﻆ ﺑﻌﻴﻨﻪ ،ﻓﺈﻥ ﺫﻟﻚ ﻗﻮ ﹲﻝ ﻣﻌﻘﻮﻝ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﻌﻮ ﺩ ﻭﺣﻘﻴﻘﺔﹰ ،ﻭﺃﻣﺎ ﻫﺬﺍ ﺍﳉﺰ ُﺀ ﻣِﻦ ﺍﻟﺰﻣﺎﻥ ،ﻓﻼ ﻳﻔﻬ ﻢ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﺍﻟﻌﻮﺩ ﺍﻟﺒﺘﺔ .ﻗﺎﻟﻮﺍ :ﻭﳓ ﻦ ﻧﻄﺎﻟﺒﻜﻢ ﲟﺎ ﻃﺎﻟﺒﺘﻢ ﺑﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ :ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻗﺒﻞ ﺐ ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﺑﺎﻟﻌﻮ ِﺩ ﲝﺮﻑ $ﰒ #ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻰ ﺍﻟﺸﺎﻓﻌﻰ؟ ﻗﺎﻟﻮﺍ :ﻭﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭﺟ ﲔ ﺍﻟﻌﻮﺩ ﻭﺑﲔ ﺍﻟﻈﻬﺎﺭ ﻣﺪﹲﺓ ﻣﺘﺮﺍﺧﻴﺔ ،ﻭﻫﺬﺍ ﳑﺘﻨﻊ ﻋﻨﺪﻛﻢ، ﻋﻦ ﺍﻟﻈﻬﺎﺭ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑ ﺖ ﻃﺎﻟﻖ، ﻭﲟﺠﺮ ِﺩ ﺍﻧﻘﻀﺎﺀ ﻗﻮﻟﻪ :ﺃﻧﺖ ﻋﻠ ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﺻﺎﺭ ﻋﺎﺋﺪﹰﺍ ﻣﺎ ﱂ ﻳﺼﻠﻪ ﺑﻘﻮﻟﻪ :ﺃﻧ ِ ﻓﺄﻳﻦ ﺍﻟﺘﺮﺍﺧﻰ ﻭﺍﳌﻬﻠﺔ ﺑﲔ ﺍﻟﻌﻮﺩ ﻭﺍﻟﻈﻬﺎﺭ؟ ﻭﺍﻟﺸﺎﻓﻌﻰ ﱂ ﻳﻨﻘﻞ ﻫﺬﺍ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻭﺇﳕﺎ ﺃﺧﱪ ﺃﻧﻪ ﺃﻭﱃ ﺍﳌﻌﺎﱏ ﺑﺎﻵﻳﺔ ،ﻓﻘﺎﻝ :ﺍﻟﺬﻯ ﻋ ﹶﻘ ﹾﻠﺖ ﳑﺎ ﺳ ِﻤ ﻌﺖ ﰲ $ﻳﻌﻮﺩﻭﻥ
٢٢٦ ﳌﺎ ﻗﺎﻟﻮﺍ ،#ﺃﻧﻪ ﺇﺫﺍ ﺃﺗﺖ ﻋﻠﻰ ﺍﳌﻈﺎ ِﻫ ِﺮ ﻣﺪ ﹲﺓ ﺑﻌﺪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻈﻬﺎﺭ ،ﱂ ﻳﺤ ﺮ ﻣﻬﺎ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺬﻯ ﻚ ﻣﺎ ﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻧﻪ ﳛﺮﻡ ﺑﻪ ،ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓﹸ ،ﻛﺄﻢ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﺴ ﺣﻼﻝ ،ﻓﻘﺪ ﻋﺎﺩ ﳌﺎ ﻗﺎﻝ ،ﻓﺨﺎﻟﻔﻪ ،ﻓﺄﺣ ﱠﻞ ﻣﺎ ﺣﺮﻡ ،ﻭﻻ ﺃﻋﻠ ﻢ ﻟﻪ ﻣﻌﲎ ﺃﻭﱃ ﺑﻪ ﻣﻦ ﻫﺬﺍ. ﺍﻧﺘﻬﻰ. ﻓﺼﻞ
ﻭﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﻩ ﺃﻣﺮﹰﺍ ﻭﺭﺍ َﺀ ﺍﻹﻣﺴﺎﻙ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺭﺑﻊ ﻋﻨﻪ ،ﻭﺃﺑﻮ ﻋﺒﻴﺪ :ﻫﻮ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻮﻁﺀ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻰ ﺃﰉ ﻳﻌﻠﻰ ﻭﺃﺻﺤﺎﺑﻪ، ﻭﺃﻧﻜﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﲨﻊ ،ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﻟﻮ ﺐ ﺇﱃ ﻗﻮﻝ ﻃﺎﻭﻭﺱ ﺇﺫﺍ ﺗﻜﻠﻢ ﻃﻠﱠﻘﻬﺎ ﺑﻌﺪ ﻣﺎ ﻳﺠﻤﻊ ،ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻳﺬﻫ ﺑﺎﻟﻈﻬﺎﺭِ ،ﻟﺰﻣﻪ ﻣﺜ ﹸﻞ ﺍﻟﻄﻼﻕ؟ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻟﻮ ﻣﺎﺕ ﺃﺣﺪﳘﺎ ،ﺃﻭ ﻃﻠﱠﻖ ﺑﻌﺪ ﺍﻟﻌﺰﻡ ،ﻭﻗﺒﻞ ﰒ ﺍﺧﺘﻠﻒ ﺃﺭﺑﺎ ﺍﻟﻮﻁﺀ ،ﻫﻞ ﺗﺴﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ؟ ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ :ﺗﺴﺘ ِﻘ ﺮ ﺍﻟﻜﻔﺎﺭ ﹸﺓ .ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﻭﻋﺎﻣ ﹸﺔ ﺃﺻﺤﺎﺑﻪ :ﻻ ﺗﺴﺘ ِﻘﺮ ،ﻭﻋﻦ ﻣﺎﻟﻚ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ :ﺃﻧﻪ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ﻭﺣﺪﻩ ،ﻭﺭﻭﺍﻳ ﹸﺔ $ﺍﳌﻮﻃﺄ #ﺧﻼﻑ ﻫﺬﺍ ﻛﻠﻪ :ﺃﻧﻪ ﺍﻟﻌﺰ ﻡ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﻮﻁﺀ ﻣﻌﹰﺎ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ :ﺃﻧﻪ ﺍﻟﻮﻁﺀ ﻧﻔﺴﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ .ﻭﻗﺪ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍﺎﺩﻟﺔ ،[٣ :ﻗﺎﻝ :ﺍﻟﻐﺸﻴﺎ ﹸﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺸﻰ ،ﹶﻛ ﱠﻔﺮ، ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺎﺧﺘﻼﻑ ﺭﻭﺍﻳﺔ ،ﺑﻞ ﻣﺬﻫﺒﻪ ﺍﻟﺬﻯ ﻻ ﻳﻌﺮﻑ ﻋﻨﻪ ﻏﲑﻩ ﺃﻧﻪ ﺍﻟﻮﻁﺀ ﻭﻳﻠﺰﻣﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻠﻪ ﻋﻨﺪ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ. ﻞ ﺃﻥ ﻳﺘﻤﺎﺳﹰﺎ﴾ ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﰲ ﺍﻟﻜﻔﺎﺭﺓِ ﴿ :ﻣ ﻦ ﹶﻗﺒ ِ ]ﺍﺎﺩﻟﺔ [٣ :ﻓﺄﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺑﻌﺪ ﺍﻟﻌﻮﺩِ ،ﻭﻗﺒﻞ ﺍﻟﺘﻤﺎﺱ ،ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻌﻮﺩ ﻏﲑ ﺍﻟﺘﻤﺎﺱ ،ﻭﺃﻥ ﻣﺎ ﳛﺮﻡ ﻗﺒﻞ ﺍﻟﻜﻔﺎﺭﺓ ،ﻻ ﳚﻮﺯ ﻛﻮﻧﻪ ﻣﺘﻘﺪﻣﹰﺎ ﻋﻠﻴﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻗﺼﺪ ﺑﺎﻟﻈﻬﺎﺭ ﲢﺮﳝﻬﺎ ،ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻭﻃﺌﻬﺎ ﻋﻮﺩ ﻓﻴﻤﺎ ﻗﺼﺪﻩ .ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻈﱢﻬﺎﺭ ﲢﺮﱘ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﺳﺘﺒﺎﺣﺘﻬﺎ ،ﻓﻘﺪ ﺭﺟﻊ ﰲ ﺫﻟﻚ ﺍﻟﺘﺤﺮﱘ ،ﻓﻜﺎﻥ ﻋﺎﺋﺪﹰﺍ. ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﻩ ﺍﻟﻮﻁﺀ :ﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻌﻮﺩ ﻓﻌ ﹸﻞ ﺿ ﺪ ﻗﻮﻟِﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮﻩ، ﻭﺍﻟﻌﺎﺋﺪ ﻓﻴﻤﺎ ﻰ ﻋﻨﻪ ﻭﺇﻟﻴﻪ ﻭﻟﻪ :ﻫﻮ ﻓﺎﻋﻠﹸﻪ ﻻ ﻣﺮﻳﺪﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ
٢٢٧ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻧﻬﻮﺍ ﻋﻨﻪ] ﴾ﺍﺎﺩﻟﺔ ،[٨ :ﻓﻬﺬﺍ ﻓﻌﻞ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﻧﻔﺴﻪ ﻹﺭﺍﺩﺗﻪ ،ﻭﻻ ﻳﻠﺰﻡ ﺃﺭﺑﺎ ﺏ ﺍﻟﻌﺰﻡ ،ﻓﺈﻥ ﻗﻮﳍﻢ :ﺇﻥ ﺍﻟﻌﻮ ﺩ ﻳﺘﻘﺪﻡ ﺍﻟﺘﻜﻔﲑ ،ﻭﺍﻟﻮﻁ ُﺀ ﻣﺘﺄﺧﺮ ﻋﻨﻪ، ﻣﺎ ﺃﻟﺰﻣﻬﻢ ﺑﻪ ﺃﺻﺤﺎ ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹸﺛﻢ ﻳﻌﻮﺩﻭ ﹶﻥ ِﻟﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍﺎﺩﻟﺔ [٣ :ﺃﻯ :ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﻮﺩ ﷲ﴾ ]ﺍﻟﻨﺤﻞ ،[٩٨ :ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇﺫﹶﺍ ﺕ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ ﻓﺎ ﺳﺘ ِﻌ ﹾﺬ ﺑﺎ ِ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈﺫﹶﺍ ﹶﻗ ﺮﹾﺃ ﺴﻠﹸﻮﺍ ﻭﺟﻮ ﻫﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ [٦ :ﻭﻧﻈﺎﺋﺮﻩ ﳑﺎ ﻳﻄﻠﻖ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﻋﻠﻰ ﹸﻗ ﻤﺘ ﻢ ﺇﱃ ﺍﻟﺼﻼ ِﺓ ﻓﺎ ﹾﻏ ِ ﺇﺭﺍﺩﺗﻪ ﻟﻮﻗﻮﻋﻪ ﺎ .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﺃﻭﱃ ﻣِﻦ ﺗﻔﺴﲑ ﺍﻟﻌﻮﺩ ﺑﻨﻔﺲ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ،ﻭﺑﺎﻹﻣﺴﺎﻙ ﻧﻔﹶﺴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺍﻟﻈﻬﺎﺭ ،ﻭﺑﺘﻜﺮﺍﺭ ﻟﻔﻆ ﺍﻟﻈﻬﺎﺭ ،ﻭﺑﺎﻟﻌﺰﻡ ﺍ ﺮ ِﺩ ﻟﻮ ﻃﻠﱠ ﻖ ﺑﻌﺪﻩ ،ﻓﺈﻥ ﻫ ِﺬ ِﻩ ﺍﻷﻗﻮﺍﻝ ﹸﻛﻠﱠﻬﺎ ﻗﺪ ﺗﺒﲔ ﺿﻌﻔﻬﺎ ،ﻓﺄﻗﺮﺏ ﺍﻷﻗﻮﺍﻝ ﺇﱃ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ،ﻫﻮ ﻫﺬﺍ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﺱ ﺍﺑﻦ ﱮ ج ﺃﻋﺎﻥ ﺃﻭ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﻋﺠﺰ ﻋﻦ ﺍﻟﻜﻔﺎﺭﺓ ،ﱂ ﺗﺴﻘﹸﻂ ﻋﻨﻪ ،ﻓﺈﻥ ﺍﻟﻨ ﻕ ﻣﻦ ﲤﺮ ،ﻭﺃﻋﺎﻧﺘﻪ ﺍﻣﺮﺃﺗﻪ ﲟﺜﻠﻪ ،ﺣﱴ ﻛﻔﱠﺮ ،ﻭﺃﻣﺮ ﺳﻠﻤ ﹶﺔ ﺑﻦ ﺻﺨﺮ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺼﺎﻣﺖ ِﺑ ﻌ ﺮ ٍ ﺻﺪﻗ ﹶﺔ ﻗﻮﻣﻪ ،ﻓﻴﻜﻔﱢﺮ ﺎ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﻟﻮ ﺳﻘﻄﺖ ﺑﺎﻟﻌﺠﺰ ،ﳌﺎ ﺃﻣﺮﳘﺎ ﺑﺈﺧﺮﺍﺟﻬﺎ ،ﺑﻞ ﺗﺒﻘﻰ ﰲ ﺫﻣﺘﻪ ﺩﻳﻨﹰﺎ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﺣﺪ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ. ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﱃ ﺳﻘﻮﻃِﻬﺎ ﺑﺎﻟﻌﺠﺰ ،ﻛﻤﺎ ﺗﺴﻘﻂ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﻌﺠﺰﻩ ﻋﻨﻬﺎ ،ﻭﻋﻦ ﺇﺑﺪﺍﳍﺎ. ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺃﻥ ﻛﻔﺎﺭ ﹶﺓ ﺭﻣﻀﺎﻥ ﻻ ﺗﺒﻘﻰ ﰲ ﺫﻣﺘﻪ ،ﺑﻞ ﺗﺴﻘﹸﻂ ،ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻻ ﺗﺴﻘﻂ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺻﺤﺤﻪ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ. ﺖ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻻ ﻭﺍﺣﺘ ﺞ ﻣﻦ ﺃﺳﻘﻄﻬﺎ ﺑﺄﺎ ﻟﻮ ﻭﺟﺒﺖ ﻣﻊ ﺍﻟﻌﺠﺰ ،ﳌﺎ ﺻِ ﺮﹶﻓ ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻳﻘﻮﻟﻮﻥ :ﺇﺫﺍ ﺼﺮِﻓﺎ ﻟﺰﻛﺎﺗﻪ ،ﻭﺃﺭﺑﺎ ﺼﺮِﻓﹰﺎ ﻟﻜﻔﺎﺭﺗﻪ ،ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ ﻣ ﻳﻜﻮ ﹸﻥ ﻣ ﺼ ِﺮﹶﻓﻬﺎ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﺻﺮﻑ ﺍﻟﻨﱮ ج ﻛﻔﺎﺭ ﹶﺓ ﻣﻦ ﻋﺠﺰ ﻋﻨﻬﺎ ،ﻭﻛﻔﺮ ﺍﻟﻐ ﲑ ﻋﻨﻪ ،ﺟﺎﺯ ﺃﻥ ﻳ ﺟﺎﻣﻊ ﰲ ﺭﻣﻀﺎﻥ ﺇﻟﻴﻪ ﻭﺇﱃ ﺃﻫﻠﻪ ،ﻭﻛﻤﺎ ﺃﺑﺎﺡ ﻟﺴﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ﺃﻥ ﻳﺄﻛﹸﻞ ﻫﻮ ﻭﺃﻫﻠﹸﻪ ﻣﻦ ﺐ ﺃﲪﺪ ،ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﻋﻨﻪ ﰲ ﻛﻔﺎﺭﺗﻪ ﺍﻟﱴ ﺃﺧﺮﺟﻬﺎ ﻋﻨﻪ ﻣﻦ ﺻﺪﻗﺔ ﻗﻮﻣﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻛﻔﺎﺭﺓ ﻣﻦ ﻭﻃﻰﺀ ﺃﻫﻠﻪ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﻋﻨﻪ ﰲ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭﺍﺕ ،ﻭﻛﻔﱠ ﺮ ﻋﻦ ﻏﲑﻩ ،ﺟﺎﺯ ﺻﺮﻑ ﻛﻔﺎﺭﺗﻪ ﺇﻟﻴﻪ ،ﻭﺇﱃ ﺃﻫﻠﻪ.
٢٢٨ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﳚﻮﺯ ﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻘﲑﹰﺍ ﻟﻪ ﻋﻴﺎﻝ ﻭﻋﻠﻴﻪ ﺯﻛﺎﺓ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺃﻥ ﻳﺼﺮﻓﻬﺎ ﺇﱃ ﻧﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ؟ ﻗﻴﻞ :ﻻ ﳚﻮﺯ ﺫﻟﻚ ﻟﻌﺪﻡ ﺍﻹﺧﺮﺍﺝ ﺍﳌﺴﺘﺤﻖ ﻋﻠﻴﻪ ،ﻭﻟﻜﻦ ﻟﻺﻣﺎﻡ ﺃﻭ ﺍﻟﺴﺎﻋﻰ ﺃﻥ ﻳﺪﻓﻊ ﺯﻛﺎﺗﻪ ﺇﻟﻴﻪ ﺑﻌﺪ ﻗﺒﻀﻬﺎ ﻣﻨﻪ ﰲ ﺃﺻ ﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻟﻪ ﺃﻥ ﻳﺴﻘﻄﻬﺎ ﻋﻨﻪ؟ ﻗﻴﻞ :ﻻ ،ﻧﺺ ﻋﻠﻴﻪ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ ،ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﺃﺫﻥ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ ﰲ ﺍﻟﺘﻜﻔﲑ ﺑﺎﻟﻌﺘﻖ ،ﻓﻬﻞ ﻟﻪ ﺃﻥ ﻳﻌﺘﻖ ﻧﻔﺴﻪ؟ ﻗﻴﻞ :ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﺫﻥ ﻟﻪ ﰲ ﺍﻟﺘﻜﻔﲑ ﺑﺎﳌﺎﻝ ،ﻫﻞ ﻟﻪ ﺃﻥ ﻳﻨﺘﻘ ﹶﻞ ﻋﻦ ﺍﻟﺼﻴﺎ ِﻡ ﺇﻟﻴﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻭﻓﺮﺿﻪ ﺍﻟﺼﻴﺎﻡ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻟﻪ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻠﺰﻣﻪ ﻷ ﱠﻥ ﺍﳌﻨﻊ ﻟِﺤ ﻖ ﺍﻟﺴﻴﺪ، ﻭﻗﺪ ﺃﺫﻥ ﻓﻴﻪ .ﻓﺈﺫﺍ ﻗﻠﻨﺎ :ﻟﻪ ﺫﻟﻚ ،ﻓﻬﻞ ﺍﻟﻌﺘﻖ؟ ﺍﺧﺘﻠﻒ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻓﻴﻪ ﻋﻦ ﺃﲪﺪ ،ﻓﻌﻨﻪ ﰲ ﺫﻟﻚ ﺭﻭﺍﻳﺘﺎﻥ ،ﻭﻭﺟ ﻪ ﺍﳌﻨﻊ :ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﺀ ،ﻭﺍﻟﻌﺘﻖ ﻳ ﻌﺘ ِﻤﺪ ﺍﻟﻮﻻﺀ ،ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺑﻜﺮ ﻭﻏﲑﻩ ﺃﻥ ﻟﻪ ﺍﻹﻋﺘﺎﻕ ،ﻓﻌﻠﻰ ﻫﺬﺍ ،ﻫﻞ ﻟﻪ ﻋِﺘ ﻖ ﻧﻔﺴﻪ؟ ﻓﻴﻪ ﻗﻮﻻﻥ ﰲ ﺍﳌﺬﻫﺐ ،ﻭﻭﺟ ﻪ ﻑ ﺇﱃ ﺇﻋﺘﺎﻕ ﻏﲑﻩ ،ﻛﻤﺎ ﻟﻮ ﻕ ﺍﻹﺫﻥ ﻭﻭﺟ ﻪ ﺍﳌﻨﻊ ﺃﻥ ﺍﻹﺫﻥ ﰲ ﺍﻹﻋﺘﺎﻕ ﻳﻨﺼﺮ ﺍﳉﻮﺍﺯ ﺇﻃﻼ ﺃﺫﻥ ﻟﻪ ﰲ ﺍﻟﺼﺪﻗﺔ ﺍﻧﺼﺮﻑ ﺍﻹﺫﻥ ﺇﱃ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻏﲑﻩ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻭﻁﺀ ﺍﳌﻈﺎﻫﺮ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﺘﻜﻔﲑ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻌﲔ .ﺃﺣﺪﳘﺎ :ﻫﻞ ﻟﻪ ﻣﺒﺎﺷﺮﺎ ﺩﻭ ﹶﻥ ﺍﻟﻔﺮﺝ ﻗﺒﻞ ﺍﻟﺘﻜﻔﲑ ،ﺃﻡ ﻻ؟ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻔﺎﺭﺗﻪ ﺍﻹﻃﻌﺎﻡ ،ﻓﻬﻞ ﻟﻪ ﺍﻟﻮﻁﺀ ﻗﺒﻠﹶﻪ ﺃﻡ ﻻ؟ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎ ِﻥ ﻋﻦ ﺃﲪﺪ ،ﻭﻗﻮﻻﻥ ﻟﻠﺸﺎﻓﻌﻰ. ﻥ ﻳﺘﻤﺎﺳﺎ﴾ ﻭﻭﺟﻪ ﻣﻨﻊ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ،ﻇﺎﻫ ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ ﴿ :ﻣ ﻦ ﹶﻗﺒ ِﻞ ﹶﺃ ﹾ ﺱ ﻛﻨﺎﻳ ﹲﺔ ]ﺍﺎﺩﻟﺔ ،[٣ :ﻭﻷﻧﻪ ﺷﺒﻬﻬﺎ ﲟﻦ ﳛﺮﻡ ﻭﻃﺆﻫﺎ ﻭﺩﻭﺍﻋﻴﻪ ،ﻭﻭﺟ ﻪ ﺍﳉﻮﺍﺯ ﺃﻥ ﺍﻟﺘﻤﺎ ﺾ ﳛﺮﻡ ﲨﺎﻋﻬﺎ ﺩﻭﻥ ﻋﻦ ﺍﳉﻤﺎﻉ ،ﻭﻻ ﻳﻠﺰﻡ ﻣِﻦ ﲢﺮﱘ ﺍﳉﻤﺎﻉ ﲢﺮ ﱘ ﺩﻭﺍﻋﻴﻪ ،ﻓﺈﻥ ﺍﳊﺎﺋ ﺩﻭﺍﻋﻴﻪ ،ﻭﺍﻟﺼﺎﺋ ﻢ ﳛﺮﻡ ﻣﻨﻪ ﺍﻟﻮﻁﹸﺀ ﺩﻭﻥ ﺩﻭﺍﻋﻴﻪ ،ﻭﺍﳌﺴﺒﻴﺔ ﳛﺮﻡ ﻭﻃﹸﺆﻫﺎ ﺩﻭ ﹶﻥ ﺩﻭﺍﻋﻴﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ. ﻭﺃﻣﺎ ﺍﳌﺴﺄﻟ ﹸﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻰ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺍﻟﺘﻜﻔﲑ :ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻹﻃﻌﺎﻡ ،ﻓﻮﺟﻪ ﺍﳉﻮﺍﺯ ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﻴﺪ ﺍﻟﺘﻜﻔ ﲑ ﺑﻜﻮﻧﻪ ﻗﺒﻞ ﺍﳌﺴﻴﺲ ﰲ ﺍﻟﻌﺘﻖ ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺃﻃﻠﻘﻪ ﰲ ﺍﻹﻃﻌﺎﻡ، ﻭﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺣِﻜﻤﺔ ،ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﻟﺘﻘﻴﻴ ﺪ ﰲ ﺍﻹﻃﻌﺎﻡ ،ﻟﺬﻛﺮﻩ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﰲ ﺍﻟﻌﺘﻖ ﻭﺍﻟﺼﻴﺎﻡ،
٢٢٩ ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻘﻴﺪ ﻫﺬﺍ ﻭﻳﻄﻠﻖ ﻫﺬﺍ ﻋﺒﺜﺎﹰ ،ﺑﻞ ﻟِﻔﺎﺋﺪﺓ ﻣﻘﺼﻮﺩﺓ ،ﻭﻻ ﻓﺎﺋﺪﺓ ﺇﻻ ﺗﻘﻴﻴﺪ ﻣﺎ ﻕ ﻣﺎ ﺃﻃﻠﻘﻪ .ﻭﻭﺟ ﻪ ﺍﳌﻨﻊ ﺍﺳﺘﻔﺎﺩ ﹸﺓ ﺣﻜﻢ ﻣﺎ ﺃﻃﻠﻘﻪ ﳑﺎﻗﻴﺪﻩ ،ﺇﻣﺎ ﺑﻴﺎﻧﹰﺎ ﻋﻠﻰ ﻗﻴﺪﻩ ،ﻭﺇﻃﻼ ﻕ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ،ﻭﺇﻣﺎ ﻗﻴﺎﺳﹰﺎ ﻗﺪ ﺃﻟﻐﻰ ﻓﻴﻪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻔ ﺮ ﺍﳌﺘﻤﺎﺛﻠﲔ ،ﻭﻗﺪ ﺫﻛﺮِ ﴿ :ﻣ ﻦ ﹶﻗﺒ ِﻞ ﹶﺃ ﹾﻥ ﻳﺘﻤﺎﺳﺎ﴾ ]ﺍﺎﺩﻟﺔ [٤ :ﻣﺮﺗﲔ ،ﻟﻮ ﺃﻋﺎﺩﻩ ﺛﺎﻟﺜﺎﹰ ،ﻟﻄﺎﻝ ﺑﻪ ﺍﻟﻜﻼﻡ ،ﻭﻧﺒﻪ ﺑﺬﻛﺮﻩ ﻣﺮﺗﲔ ﻋﻠﻰ ﺗﻜﺮﺭ ﺣﻜﻤﻪ ﰲ ﺍﻟﻜﻔﺎﺭﺍﺕ ،ﻭﻟﻮ ﺫﻛﺮﻩ ﰲ ﺁﺧﺮ ﺍﻟﻜﻼﻡ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓﹰ ،ﻷﻭﻫﻢ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻜﻔﺎﺭﺓ ﺍﻷﺧﲑﺓ ،ﻭﻟﻮ ﺫﻛﺮﻩ ﰲ ﺃﻭﻝ ﻣﺮﺓ ﻷﻭﻫﻢ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻷﻭﱃ ،ﻭﺇﻋﺎﺩﺗﻪ ﰲ ﹸﻛﻞﱢ ﻛﻔﺎﺭﺓ ﺗﻄﻮﻳﻞ ،ﻭﻛﺎﻥ ﺃﻓﺼ ﺢ ﺍﻟﻜﻼﻡ ﻭﺍﺑﻠﹶﻐﻪ ﻭﺃﻭﺟﺰﻩ ﻣﺎ ﻭﻗﻊ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﻧﺒﻪ ﺑﺎﻟﺘﻜﻔﲑ ﻗﺒﻞ ﺍﳌﺴﻴﺲ ﺑﺎﻟﺼﻮﻡ ﻣﻊ ﺗﻄﺎﻭﻝ ﺯﻣﻨﻪ ،ﻭﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﺴﻴﺲ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺃﻥ ﺍﺷﺘﺮﺍﻁ ﺗﻘﺪﻣﻪ ﰲ ﺍﻹﻃﻌﺎﻡ ﺍﻟﺬﻯ ﻻ ﻳﻄﻮﻝ ﺯﻣﻨﻪ ﺃﻭﱃ. ﻓﺼﻞ
ﻼ ﻭﺎﺭﺍﹰ ،ﻭﻻ ﺲ ﻟﻴ ﹰ ﻚ ﻳ ﻌﻢ ﺍﳌﺴﻴ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺍﳌﺴﻴﺲِ ،ﻭﺫِﻟ ﻼ ﻭﺎﺭﺍﹰ ،ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﹸﻮﺍ ،ﻫﻞ ﻳﺒﻄﻞ ﺧﻼﻑ ﺑﲔ ﺍﻷﺋﻤﺔ ﰲ ﲢﺮﱘ ﻭﻃﺌﻬﺎ ﰲ ﺯﻣ ِﻦ ﺍﻟﺼﻮﻡ ﻟﻴ ﹰ ﺍﻟﺘﺘﺎﺑﻊ ﺑﻪ؟ ﻓﻴﻪ ﻗﻮﻻﻥ .ﺃﺣﺪﳘﺎ :ﻳﺒﻄﻞ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ،ﻭﺍﻟﺜﺎﱏ :ﻻ ﻳﺒﻄﻞ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻪ. ﻭﺍﻟﺬﻳﻦ ﺃﺑﻄﻠﻮﺍ ﺍﻟﺘﺘﺎﺑ ﻊ ﻣﻌﻬﻢ ﻇﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﺸﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ﻗﺒﻞ ﺍﳌﺴﻴﺲِ ،ﻭﱂ ﻳﻮﺟﺪ ،ﻭﻷﻥ ﺫﻟﻚ ﻳﺘﻀﻤﻦ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﳌﺴﻴﺲ ﻗﺒﻞ ﺇﻛﻤﺎﻝ ﺍﻟﺼﻴﺎﻡ ﻭﲢﺮﳝﻪ، ﻭﻫﻮ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍ ِﺩ ﺑﺎﻟﺼﻮﻡ ،ﻷﻧﻪ ﻋﻤﻞ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻴﻜﻮﻥ ﺭﺩﹰﺍ. ﻉ ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭﺟﺐ ﺃﻣﺮﻳﻦ ،ﺃﺣﺪﳘﺎ :ﺗﺘﺎﺑﻊ ﺍﻟﺸﻬﺮﻳﻦ ﻭﺍﻟﺜﺎﱏ :ﻭﻗﻮ ﺻﻴﺎﻣﻬﻤﺎ ﻗﺒﻞ ﺍﻟﺘﻤﺎﺱ ،ﻓﻼ ﻳﻜﻮﻥ ﻗﺪ ﺃﺗﻰ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺇﻻ ﲟﺠﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻃﻠﻖ ﺇﻃﻌﺎ ﻡ ﺍﳌﺴﺎﻛﲔ ﻭﱂ ﻳﻘﻴﺪﻩ ﺑﻘﺪﺭ ،ﻭﻻ ﺗﺘﺎﺑﻊ ،ﻭﺫﻟﻚ ﻼ ﺐ ﺃﻭ ﲤﺮ ،ﺟﺎﺯ ،ﻭﻛﺎﻥ ﳑﺘﺜ ﹰ ﻳﻘﺘﻀﻰ ﺃﻧﻪ ﻟﻮ ﺃﻃﻌﻤﻬﻢ ﻓﻐﺪﺍﻫﻢ ﻭﻋﺸﺎﻫﻢ ﻣِﻦ ﻏﲑ ﲤﻠﻴﻚ ﺣ ﻷﻣﺮ ﺍﻟﻠﱠﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ﻭﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ،
٢٣٠ ﻭﺳﻮﺍﺀ ﺃﻃﻌﻤﻬﻢ ﲨﻠﺔ ﺃﻭ ﻣﺘﻔﺮﻗﲔ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﻴﻔﺎﺀ ﻋﺪﺩ ﺍﻟﺴﺘﲔ ،ﻓﻠﻮ ﺃﻃﻌﻢ ﻭﺍﺣﺪﹰﺍ ﺳﺘﲔ ﻳﻮﻣﹰﺎ ﱂ ﳚﺰﻩ ﺇ ﱠﻻ ﻋﻦ ﻭﺍﺣﺪٍ ،ﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ :ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺇﻃﻌﺎﻡ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﻟﻮ ﻟﻮﺍﺣ ٍﺪ ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﺍﻟﺜﺎﻟﺜﺔ: ﺇﻥ ﻭﺟﺪ ﻏﲑﻩ ﱂ ﳚﺰ ،ﻭﺇﻻ ﺃﺟﺰﺃﻩ ،ﻭﻫﻮ ﻇﺎﻫ ﺮ ﻣﺬﻫﺒﻪ ،ﻭﻫﻰ ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﳚﺰﺋﻪ ﺩﻓ ﻊ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺇﱃ ﺍﳌﺴﺎﻛﲔ ،ﻭﻳﺪ ﺧ ﹸﻞ ﻓﻴﻬﻢ ﺍﻟﻔﻘﺮﺍﺀ ﻛﻤﺎ ﲔ ﰲ ﻟﻔﻆ ﺍﻟﻔﻘﺮﺍﺀ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ،ﻭﻋﻤﻢ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ ﺍﳊﻜ ﻢ ﰲ ﻛ ﱢﻞ ﻳﺪﺧﻞ ﺍﳌﺴﺎﻛ ﻣﻦ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﳊﺎﺟﺘﻪ ،ﻭﻫﻢ ﺃﺭﺑﻌﺔ :ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﺍﳌﺴﺎﻛﲔ ،ﻭﺍﺑ ﻦ ﺍﻟﺴﺒﻴﻞ ،ﻭﺍﻟﻐﺎﺭ ﻡ ﳌﺼﻠﺤﺘﻪ ،ﻭﺍﳌﻜﺎﺗﺐ .ﻭﻇﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﳌﺴﺎﻛﲔ ،ﻓﻼ ﻳﺘﻌﺪﺍﻫﻢ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻃﻠ ﻖ ﺍﻟﺮﻗﺒ ﹶﺔ ﻫﺎﻫﻨﺎ ،ﻭﱂ ﻳﻘﻴﺪﻫﺎ ﺑﺎﻹﳝﺎﻥ ،ﻭﻗﻴﺪﻫﺎ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﺑﺎﻹﳝﺎﻥ ،ﻓﺎﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﺷﺘﺮﺍﻁ ﺍﻹﳝﺎﻥ ﰲ ﻏﲑ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ،ﻋﻠﻰ ﻗﻮﻟﲔ: ﻓﺸﺮﻃﻪ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ﰲ ﻇﻬﺮ ﻣﺬﻫﺒﻪ ،ﻭﱂ ﻳﺸﺘﺮﻃﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻻ ﺃﻫ ﹸﻞ ﺍﻟﻈﺎﻫﺮ ،ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺸﺘﺮﻃﻮﺍ ﺍﻹﳝﺎﻥ ﻗﺎﻟﻮﺍ :ﻟﻮ ﻛﺎﻥ ﺷﺮﻃﹰﺎ ﻟﺒﻴﻨﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ،ﻛﻤﺎ ﺑﻴﻨﻪ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ،ﺑﻞ ﻳﻄﻠﻖ ﻣﺎ ﺃﻃﻠﻘﻪ ،ﻭﻳﻘﻴﺪ ﻣﺎ ﻗﻴﺪﻩ ،ﻓﻴﻌﻤﻞ ﺑﺎﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ .ﻭﺯﺍﺩﺕ ﺍﳊﻨﻔﻴﺔ ﺃﻥ ﺍﺷﺘﺮﺍﻁ ﺍﻹﳝﺎﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ،ﻭﻫﻮ ﻧﺴﺦ ،ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺴﺦ ﺇﻻ ﺑﺎﻟﻘﺮﺁﻥ ﺃﻭ ﺧ ٍﱪ ﻣﺘﻮﺍﺗﺮٍ ،ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻭﺍﻟﻠﻔﻆ ﻟﻠﺸﺎﻓﻌﻰ :ﺷﺮﻁ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺭﻗﺒﺔ ﺍﻟﻘﺘﻞ ﻣﺆﻣﻨﺔ ،ﻛﻤﺎ ﻁ ﺍﻟﻌﺪ ﹶﻝ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺃﻃﻠﻖ ﺍﻟﺸﻬﻮ ﺩ ﰲ ﻣﻮﺍﺿﻊ ،ﻓﺎﺳﺘﺪﻟﻠﻨﺎ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺃﻃﻠ ﻖ ﻣِﻦ ﺷﺮ ﹶ ﻁ ﻭﺇﳕﺎ ﺭﺩ ﺍﻟﻠﱠﻪ ﺃﻣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻻ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻋﻠﻰ ﻣﺜﻞ ﻣﻌﲎ ﻣﺎ ﺷ ﺮ ﹶ ﺽ ﻣِﻦ ﺍﻟﺮﻗﺎﺏ ﻻ ﺍﳌﺸﺮﻛﲔ ﻭﻓﺮﺽ ﺍﻟﻠﱠﻪ ﺍﻟﺼﺪﻗﺎﺕِ ،ﻓﻠﻢ ﲡﺰ ﺇﻻ ﻟﻠﻤﺆﻣﻨﲔ ،ﻓﻜﺬﻟﻚ ﻣﺎ ﻓﺮ ﳚﻮ ﺯ ﺇﻻ ﳌﺆﻣﻦ) ،(١ﻓﺎﺳﺘﺪﻝ ﺍﻟﺸﺎﻓﻌ ﻰ ﺑﺄﻥ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻳﻘﺘﻀﻰ ﲪ ﹶﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺇﺫﺍ ﻑ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﻟﺴﺎﻢ ،ﻭﻫﺎﻫﻨﺎ ﺃﻣﺮﺍﻥ .ﺃﺣﺪﳘﺎ :ﺃﻥ ﻛﺎﻥ ﻣِﻦ ﺟﻨﺴﻪ ،ﻓﺤﻤ ﹶﻞ ﻋﺮ ) (١ﺍﻷﻡ ).(٢٨٠/٥
٢٣١ ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺑﻴﺎ ﹲﻥ ﻻ ﻗﻴﺎﺱ .ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺇﳕﺎ ﳛﻤﻞ ﻋﻠﻴﻪ ﺑﺸﺮﻃﲔ .ﺃﺣﺪﳘﺎ :ﺍﲢﺎﺩ ﺍﳊﻜﻢ .ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻠﻤﻄﻠﻖ ﺇﻻ ﺃﺻﻞ ﻭﺍﺣﺪ .ﻓﺈﻥ ﻛﺎﻥ ﺑﲔ ﺃﺻﻠﲔ ﳐﺘﻠﻔﲔ ،ﱂ ﻳﺤﻤﻞ ﺇﻃﻼﻗﹸﻪ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﻌﻴﻨﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻭﻟﻮ ﻧﺬﺭ ﺭﻗﺒ ﹰﺔ ﻣﻄﻠﻘ ﹰﺔ ﱂ ﻳﺠﺰﻩ ﺇﻻ ﻣﺆﻣﻨﺔ) ،(١ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﻭﺃﻥ ﺍﻟﻨﺬﺭ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﻭﺍﺟﺐ ﺍﻟﺸﺮﻉ، ﺐ ﺍﻟﻌﺘﻖ ﻻ ﻳﺘﺄﺩﻯ ﺇﻻ ﺑﻌﺘﻖ ﺍﳌﺴﻠﻢ .ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﳌﻦ ﻭﻭﺍﺟ ﺍﺳﺘﻔﱴ ﰲ ﻋﺘﻖ ﺭﻗﺒﺔ ﻣﻨﺬﻭﺭﺓ :ﺍﺋﺘﲎ ﺎ ،ﻓﺴﺄﳍﺎ ﺃﻳ ﻦ ﺍﻟﻠﱠﻪ؟ ﻓﻘﺎﻟﺖ :ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻓﻘﺎﻝ :ﻣﻦ ﺃﻧﺎ؟ ﻗﺎﻟﺖ :ﺃﻧ ﺖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ :ﺃﻋﺘﻘﻬﺎ ﻓﺈﺎ ﻣﺆﻣﻨﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻓﻠﻤﺎ ﻭﺻﻔﺖ ﺍﻹﳝﺎﻥﹶ ،ﺃﻣﺮ ﺑﻌﺘﻘﻬﺎ ﺍﻧﺘﻬﻰ. ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﺃﻥ ﺍﻟﻌِﺘ ﻖ ﺍﳌﺄﻣﻮ ﺭ ﺑﻪ ﺷﺮﻋﹰﺎ ﻻ ﻳﺠﺰﻯﺀ ﺇﻻ ﰲ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ،ﻭﺇﻻ ﱂ ﺺ ﻋﺪ ﱘ ﺍﻟﺘﺄﺛﲑ، ﻳﻜﻦ ﻟﻠﺘﻌﻠﻴﻞ ﺑﺎﻹﳝﺎﻥ ﻓﺎﺋﺪﺓ ،ﻓﺈﻥ ﺍﻷﻋﻢ ﻣﱴ ﻛﺎﻥ ﻋِﻠﺔ ﻟﻠﺤﻜﻢ ﻛﺎﻥ ﺍﻷﺧ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺇﻋﺘﺎﻕ ﺍﳌﺴﻠﻢ ﺗﻔﺮﻳﻐﻪ ﻟﻌﺒﺎﺩﺓ ﺭﺑﻪ ،ﻭﲣﻠﻴﺼﻪ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﳌﺨﻠﻮﻕ ﺐ ﺃﻥ ﻫﺬﺍ ﺃﻣ ﺮ ﻣﻘﺼﻮ ﺩ ﻟﻠﺸﺎﺭﻉ ﳏﺒﻮﺏ ﻟﻪ ،ﻓﻼ ﳚﻮ ﺯ ﺇﻟﻐﺎﺅﻩ، ﺇﱃ ﻋﺒﻮﺩﻳﺔ ﺍﳋﺎﻟﻖ ،ﻭﻻ ﺭﻳ ﻭﻛﻴﻒ ﻳﺴﺘﻮﻯ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺗﻔﺮﻳ ﹸﻎ ﺍﻟﻌﺒﺪ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ،ﻭﺗﻔﺮﻳﻐﻪ ﻟﻌﺒﺎﺩﺓ ﺍﻟﺼﻠﻴﺐ ،ﺃﻭ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺎﺭ ،ﻭﻗﺪ ﺑﻴﻦ ﺳﺒﺤﺎﻧﻪ ﺍﺷﺘﺮﺍﻁ ﺍﻹﳝﺎﻥ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ،ﻭﺃﺣﺎﻝ ﻣﺎ ﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﺎﻫﺪﻳﻦ ،ﻭﺃﺣﺎﻝ ﻣﺎ ﺃﻃﻠﻘﻪ، ﺖ ﻋﻨﻪ ﻋﻠﻰ ﺑﻴﺎﻧﻪ ،ﻛﻤﺎ ﺑﻴﻦ ﺍﺷﺘﺮﺍ ﹶ ﺳﻜ ﺐ ﻣﻄﻠﻘﺎﺕ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻣﻘﻴﺪﺍﺗﻪ ﳌﻦ ﺗﺄﻣﻠﻬﺎ، ﻭﺳﻜﺖ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻪ ،ﻭﻛﺬﻟﻚ ﻏﺎﻟ ﻭﻫﻰ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ،ﻓﻤﻨﻬﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻴﻤﻦ ﺃﻣﺮ ﺑﺼﺪﻗﺔ ،ﺃﻭ ﻣﻌﺮﻭﻑ ،ﺃﻭ ﺇﺻﻼﺡ ﻑ ﻧﺆﺗِﻴ ِﻪ ﹶﺃﺟﺮﹶﺍ ﻋﻈِﻴﻤﹰﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ: ﺴ ﻮ ﺕ ﺍﻟﻠﱠﻪ ﹶﻓ ﻚ ﺍﺑِﺘﻐﺎ َﺀ ﻣ ﺮﺿﺎ ِ ﺑﲔ ﺍﻟﻨﺎﺱ ﴿ :ﻭ ﻣ ﻦ ﻳ ﹾﻔ ﻌ ﹾﻞ ﺫِﻟ [١١٤ﻭﰱ ﻣﻮﺿﻊ ﺁﺧﺮ ،ﺑﻞ ﻣﻮﺍﺿﻊ ﻳﻌﻠﻖ ﺍﻷﺟﺮ ﺑﻨﻔﺲ ﺍﻟﻌﻤﻞ ﺍﻛﺘﻔﺎ ًﺀ ﺑﺎﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﻼ ﹸﻛ ﹾﻔﺮﺍ ﹶﻥ ﺕ ﻭﻫ ﻮ ﻣ ﺆ ِﻣ ﻦ ﹶﻓ ﹶ ﰲ ﻣﻮﺿﻌﻪ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﻤ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﻦ ﺍﻟﺼﺎِﻟﺤﺎ ِ ِﻟ ﺴ ﻌِﻴ ِﻪ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ ،[٩٤ :ﻭﰱ ﻣﻮﺿﻊ ﻳﻌﻠﱢﻖ ﺍﳊﺰﺍﺀ ﺑﻨﻔﺲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻛﺘﻔﺎ ًﺀ ﲟﺎ ﻋﻠﻢ ﻣﻦ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ،ﻭﻫﺬﺍ ﻏﺎﻟﺐ ﰲ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻟﻮ ﺃﻋﺘﻖ ﻧِﺼﻔﻲ ﺭﻗﺒﺘﲔ ﱂ ﻳﻜﻦ ﻣﻌﺘﻘﹰﺎ ﻟﺮﻗﺒﺔ ،ﻭﰱ ﻫﺬﺍ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ ﻟﻠﻨﺎﺱ، ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )(٥٣٧
٢٣٢ ﻭﻫﻰ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ ،ﺛﺎﻧﻴﻬﺎ ﺍﻹﺟﺰﺍﺀ ،ﻭﺛﺎﻟﺜﻬﺎ ﻭﻫﻮ ﺃﺻﺤﻬﺎ :ﺃﻧﻪ ﺇﻥ ﺗﻜﻤﻠﺖ ﺍﳊﺮﻳ ﹸﺔ ﰲ ﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﺣﺮﺭ ﺭﻗﺒﺔ ،ﺃﻯ :ﺟﻌﻠﻬﺎ ﺣﺮﺓ ﲞﻼﻑ ﻣﺎ ﺍﻟﺮﻗﺒﺘﲔ ﺃﺟﺰﺃﻩ ،ﻭﺇﻻ ﻓﻼ ،ﻓﺈﻧﻪ ﻳ ﺇﺫﺍ ﱂ ﺗﻜﻤﻞ ﺍﳊﺮﻳﺔ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﺗﺴﻘﹸﻂ ﺑﺎﻟﻮﻁﺀ ﻗﺒ ﹶﻞ ﺍﻟﺘﻜﻔﲑ ،ﻭﻻ ﺗﺘﻀﺎﻋﻒ ،ﺑﻞ ﻫﻰ ﲝﺎﳍﺎ ﺖ ﺑ ﻦ ﺩﻳﻨﺎﺭ: ﻛﻔﺎﺭ ﹲﺓ ﻭﺍﺣﺪﺓ ،ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﻜ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺬﻯ ﺗﻘﺪﻡ ،ﻗﺎﻝ ﺍﻟﺼﻠ ﺖ ﻋﺸﺮﺓ ﻣِﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﳌﻈﺎﻫﺮ ﻳﺠﺎﻣﻊ ﻗﺒﻞ ﺃﻥ ﻳﻜﻔﺮ ،ﻓﻘﺎﻟﻮﺍ :ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ .ﻗﺎﻝ: ﺳﺄﻟ ﻭﻫﻢ ﺍﳊﺴﻦ ،ﻭﺍﺑ ﻦ ﺳﲑﻳﻦ ،ﻭﻣﺴﺮﻭﻕ ،ﻭﺑﻜﺮ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﻋﻄﺎﺀ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﳎﺎﻫﺪ، ﻭﻋﻜﺮﻣﺔ .ﻗﺎﻝ :ﻭﺍﻟﻌﺎﺷﺮ :ﺃﺭﺍﻩ ﻧﺎﻓﻌﺎﹰ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ. ﻭﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺃﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺗﲔ ،ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺍﺑﻦ ﺙ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺍﳊﺴﻦ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﺬﻯ ﻳﻈﺎﻫﺮ ،ﰒ ﻳﻄﺆﻫﺎ ﻗﺒﻞ ﺃﻥ ﻳﻜﻔﱢﺮ :ﻋﻠﻴﻪ ﺛﻼ ﹸ ﻛﻔﺎﺭﺍﺕ ،ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻭﺃﰉ ﻳﻮﺳﻒ ،ﺃﻥ ﺍﻟﻜﻔﺎﺭﺓ ﺗﺴ ﹸﻘﻂﹸ، ﻭﻭﺟﻪ ﻫﺬﺍ ﺃﻧﻪ ﻓﺎﺕ ﻭﻗﺘﻬﺎ ،ﻭﱂ ﻳﺒﻖ ﻟﻪ ﺳﺒﻴﻞ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻞ ﺍﳌﺴﻴﺲ. ﻂ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﺬﻣﺔ ﻛﺎﻟﺼﻼ ِﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺟﻮﺍﺏ ﻫﺬﺍ ،ﺃﻥ ﻓﻮﺍﺕ ﻭﻗﺖ ﺍﻷﺩﺍﺀ ﻻ ﻳﺴﻘ ﹸ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﻭﺟ ﻪ ﻭﺟﻮﺏ ﺍﻟﻜﻔﺎﺭﺗﲔ ﺃﻥ ﺇﺣﺪﺍﳘﺎ ﻟﻠﻈﻬﺎﺭ ﺍﻟﺬﻯ ﺍﻗﺘﺮﻥ ﺑﻪ ﺍﻟﻌﻮﺩ، ﺙ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻮﻁﺀ ﺍﶈﺮﻡ ،ﻛﺎﻟﻮﻁﺀ ﰲ ﺎﺭ ﺭﻣﻀﺎﻥ ،ﻭﻛﻮﻁﺀ ﺍﶈ ِﺮﻡِ ،ﻭﻻ ﻳﻌﻠﻢ ﻹﳚﺎﺏ ﺍﻟﺜﻼ ِ ﻭﺟﻪ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﺇﻗﺪﺍﻣﻪ ﻋﻠﻰ ﺍﳊﺮﺍﻡ ،ﻭﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺪﻝﱡ ﻋﻠﻰ ﺧﻼﻑ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺣ ﹾﻜ ﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻹِﻳﻼﺀ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﺁﱃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﻧﺴﺎﺋﻪ ،ﻭﻛﺎﻧﺖ ﺸﺮﺑ ٍﺔ ﻟﻪ ﺗِﺴﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ،ﰒ ﻧﺰﻝ ،ﻓﻘﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ: ﺍﻧﻔﻜﺖ ﺭﺟﻠﹸﻪ ،ﻓﺄﻗﺎﻡ ﰲ ﻣ ﺸﺮِﻳ ﻦ ،#ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ﴿ :ﻟﱠﻠﺬِﻳ ﻦ ﺸ ﻬ ﺮ ﻳﻜﹸﻮ ﹸﻥ ِﺗﺴﻌﹰﺎ ﻭ ِﻋ ﺖ ﺷﻬﺮﺍﹰ ،ﻓﻘﺎﻝ$ :ﺇ ﱠﻥ ﺍﻟ ﺁﻟﻴ ﺺ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﹶﺃ ﺷ ﻬﺮٍ ،ﹶﻓِﺈ ﹾﻥ ﻓﹶﺎﺀُﻭﺍ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ * ﻭِﺇ ﹾﻥ ﻋ ﺰﻣﻮﺍ ﻳ ﺆﻟﹸﻮ ﹶﻥ ِﻣ ﻦ ِﻧﺴﺎِﺋ ِﻬ ﻢ ﺗﺮﺑ ﻼ ﺍﻟﻄﱠ ﹶ ﻕ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ.[٢٢٧-٢٢٦ : ﲔ ﻣِﻦ ﻭﻁﺀ ﻉ ﺑﺎﻟﻴﻤ ِ ﺍﻹﻳﻼﺀ :ﻟﻐﺔ :ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻴﻤﲔ ،ﻭ ﺧﺺ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﺑﺎﻻﻣﺘﻨﺎ ِ
٢٣٣ ﻯ ﻓﻌﻠﹸﻪ ﺑﺄﺩﺍﺓ $ﻣﻦ #ﺗﻀﻤﻴﻨﹰﺎ ﻟﻪ ،ﻣﻌﲎ $ﳝﺘﻨﻌﻮﻥ #ﻣﻦ ﻧﺴﺎﺋﻬﻢ ،ﻭﻫﻮ ﺍﻟﺰﻭﺟﺔ ،ﻭﳍﺬﺍ ﻋ ﺪ ﺃﺣﺴ ﻦ ﻣﻦ ﺇﻗﺎﻣ ِﺔ $ﻣﻦ #ﻣﻘﺎﻡ $ﻋﻠﹶﻰ ،#ﻭﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻟﻸﺯﻭﺍﺝ ﻣ ﺪ ﹶﺓ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﳝﺘﻨﻌﻮ ﹶﻥ ﻓﻴﻬﺎ ﻣِﻦ ﻭﻁﺀ ﻧﺴﺎﺋﻬﻢ ﺑﺎﻹﻳﻼﺀ ،ﻓﺈﺫﺍ ﻣﻀﺖ ﻓﺈﻣﺎ ﺃﻥ ﻳﻔﻰﺀ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﻠﱢﻖ ،ﻭﻓﺪ ﺍﺷﺘﻬﺮ ﻋﻦ ﻋﻠﻰ ،ﻭﺍﺑ ِﻦ ﻋﺒﺎﺱ ،ﺃﻥ ﺍﻹﻳﻼﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ﺩﻭﻥ ﺍﻟﺮﺿﻲ ،ﻛﻤﺎ ﻭﻗﻊ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻊ ﻧﺴﺎﺋﻪ ،ﻭﻇﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﳉﻤﻬﻮﺭ. ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳏﻤﺪ ﺑ ﻦ ﺳﲑﻳﻦ ،ﻭﺭﺟﻞ ﺁﺧﺮ ،ﻓﺎﺣﺘﺞ ﻋﻠﻰ ﳏﻤﺪ ﺑﻘﻮﻝ ﻋﻠﻰ ،ﻓﺎﺣﺘﺞ ﻋﻠﻴﻪ ﳏﻤﺪ ﺑﺎﻵﻳﺔ ،ﻓﺴﻜﺖ. ﻭﻗﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﺣﻜﺎﻡ. ﻣﻨﻬﺎ :ﻫﺬﺍ .ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻮﻁﺀ ﺃﻗ ﱠﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﱂ ﻳﻜﻦ ﻣﺆﻟﻴﺎﹰ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻓﻴﻪ ﻗﻮﻝ ﺷﺎﺫ ،ﺃﻧﻪ ﻣﺆﻝ. ﻒ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﺈﻥ ﺤِﻠ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ ﻟﻪ ﺣﻜﻢ ﺍﻹﻳﻼﺀ ﺣﱴ ﻳ ﻛﺎﻧﺖ ﻣﺪﺓ ﺍﻻﻣﺘﻨﺎﻉ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﱂ ﻳﺜﺒﺖ ﻟﻪ ﺣﻜ ﻢ ﺍﻹﻳﻼﺀ ،ﻷﻥ ﺍﻟﻠﱠﻪ ﺟﻌﻞ ﳍﻢ ﻣﺪ ﹶﺓ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻭﺑﻌ ﺪ ﺍﻧﻘﻀﺎﺋﻬﺎ ﺇﻣﺎ ﺃﻥ ﻳﻄﻠﱢﻘﻮﺍ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻔﻴﺆﻭﺍ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ،ﻣﻨﻬﻢ، ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ،ﻭﺟﻌﻠﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﺆﻟﻴﹰﺎ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺳﻮﺍﺀ ،ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻼ ﺃﺻﻠﻪ ﺃﻥ ﺍﳌﺪ ﹶﺓ ﺍﳌﻀﺮﻭﺑﺔ ﺃﺟ ﹲﻞ ﻟﻮﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﺎﻧﻘﻀﺎﺋﻬﺎ ،ﻭﺍﳉﻤﻬﻮﺭ ﳚﻌﻠﻮﻥ ﺍﳌﺪﺓ ﺃﺟ ﹰ ﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻻﺳﺘﺤﻘﺎﻕ ﺍﳌﻄﺎﻟﺒﺔ ،ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺴﻠ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭ ﻣ ﻦ ﺑﻌﺪﻫﻢ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥﹶ ،ﻋﻦ ﳛﲕ ﺍﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺳﻠﻴﻤﺎ ﹶﻥ ﺖ ﺑﻀﻌﺔ ﻋﺸ ﺮ ﺭﺟ ﹰ ﺑﻦ ﻳﺴﺎﺭ ،ﻗﺎﻝ :ﺃﺩﺭﻛ ﻼ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻛﻠﻬﻢ ﻳﻮِﻗﻒ ﺍﳌﺆﻝ)(١ﻯ .ﻳﻌﲎ: ﻼ ﺖ ﺍﺛﲎ ﻋﺸﺮ ﺭﺟ ﹰ ﺑﻌﺪ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ) .(٢ﻭﺭﻭﻯ ﺳﻬﻴﻞ ﺑﻦ ﺃﰉ ﺻﺎﱀ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﺳﺄﻟ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﳌﺆﱃ ،ﻓﻘﺎﻟﻮﺍ :ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻰﺀ ﺣﱴ ﲤﻀ ﻰ ﺃﺭﺑﻌ ﹸﺔ ﺃﺷﻬﺮ. ﻣِﻦ ﺃﺻﺤﺎ ِ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻣﻦ ﺑﻌﺪﻫﻢ. ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ :ﺇﺫﺍ ﻣﻀﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﱂ ﻳﻔﻰﺀ ﻓﻴﻬﺎ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ) .(٣٨٦/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ ،٤٥١ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ
٢٣٤ ﻃﻠﻘﺖ ﻣﻨﻪ ﲟﻀﻴﻬﺎ) ،(١ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﻌﻨﺪ ﺤ ﻖ ﺍﳌﻄﺎﻟﺒﺔ ﻗﺒﻞ ﻣﻀﻰ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ ،ﻓﺈﻥ ﻓﺎﺀ ﻭﺇﻻ ﻃﻠﻘﺖ ﲟﻀﻴﻬﺎ .ﻭﻋﻨﺪ ﻫﺆﻻﺀ ﻳﺴﺘ ِ ﺍﳉﻤﻬﻮﺭ ،ﻻ ﻳﺴﺘﺤﻖ ﺍﳌﻄﺎﻟﺒﺔ ﺣﱴ ﲤﻀﻰ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ ،ﻓﺤﻴﻨﺌﺬ ﻳﻘﺎﻝ :ﺇﻣﺎ ﺃﻥ ﺗﻔﻰﺀ، ﻭﺇﻣﺎ ﺃﻥ ﺗﻄﻠﻖ ،ﻭﺇﻥ ﱂ ﻳﻔﻰﺀ ،ﺃﹸ ِﺧ ﹶﺬ ﺑﺈﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ،ﺇﻣﺎ ﺑﺎﳊﺎﻛﻢ ،ﻭﺇﻣﺎ ﲝﺒﺴﻪ ﺣﱴ ﻳﻄﻠﱢﻖ. ﻗﺎﻝ ﺍﳌﻮﻗﻌﻮﻥ ﻟﻠﻄﻼﻕ ﲟﻀﻰ ﺍﳌﺪﺓ :ﺁﻳﺔ ﺍﻹﻳﻼﺀ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺮﺃ﴿:ﻓﹶﺈ ﹾﻥ ﻓﹶﺎﺀﻭﺍ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ: [٢٢٦ﻓﺈﺿﺎﻓﺔ ﺍﻟﻔﻴﺌﺔ ﺇﱃ ﺍﳌﺪﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻔﻴﺌﺔ ﻓﻴﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺇﻣﺎ ﺃﻥ ﺗﺠﺮﻯ ﳎﺮﻯ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ،ﻓﺘﻮﺟﺐ ﺍﻟﻌﻤﻞ ،ﻭﺇﻥ ﱂ ﺗﻮﺟﺐ ﻛﻮﺎ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﺁﻧﹰﺎ ﻧﺴﺦ ﻟﻔﻈﻪ ،ﻭﺑﻘﻰ ﺣﻜﻤﻪ ﻻ ﳚﻮﺯ ﻓﻴﻬﺎ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺘﺔ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻔﻴﺌ ﹸﺔ ﺑﻌﺪﻫﺎ، ﻟﺰﺍﺩﺕ ﻋﻠﻰ ﻣﺪﺓ ﺍﻟﻨﺺ ،ﻭﺫﻟﻚ ﻏ ﲑ ﺟﺎﺋﺰ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻟﻮ ﻭﻃﺌﻬﺎ ﰲ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ،ﻟﻮﻗﻌﺖ ﺍﻟﻔﻴﺌ ﹸﺔ ﻣﻮِﻗﻌﻬﺎ ،ﻓﺪﻝ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻔﻴﺌﺔ ﻓﻴﻬﺎ. ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﳍﻢ ﺗﺮﺑ ﺺ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﰒ ﻗﺎﻝ﴿ :ﻓﹶﺈ ﹾﻥ ﻓﹶﺎﺀﻭﺍ ﻼ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ * ﻭﺇﻥ ﻋ ﺰﻣﻮ ﺍﻟﻄﱠ ﹶ ﻕ﴾ ]ﺍﻟﺒﻘﺮﺓ[٢٢٧-٢٢٦ :ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﰲ ﺍﳌﺪﺓ ﺍﻟﱴ ﳍﻢ ﻓﻴﻬﺎ ﺍﻟﺘﺮﺑﺺ ،ﻛﻤﺎ ﺇﺫﺍ ﻗﺎﻝ ﻟﻐﺮﳝﻪ :ﺃﺻﱪ ﻋﻠﻴﻚ ﺑﺪﻳﲎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﺈﻥ ﻭﻓﻴﺘﲎ ﻭﺇﻻ ﺣﺒﺴﺘﻚ ،ﻭﻻ ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻭﻓﱠﻴﺘﲎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ،ﻭﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺇﻥ ﻭﻓﻴﺘﲎ ﺑﻌﺪﻫﺎ ،ﻭﺇﻻ ﻛﺎﻧﺖ ﻣﺪﺓ ﺍﻟﺼﱪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻭﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺻﺮﳛﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﻴﺌﺔ ﺑﺄﺎ ﰲ ﺍﳌﺪﺓ ،ﻭﺃﻗﻞﱡ ﻣﺮﺍﺗﺒﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺗﻔﺴﲑﹰﺍ .ﻗﺎﻟﻮﺍ: ﺏ ﻟﻮﻗﻮﻉ ﻭﻷﻧﻪ ﺃﺟ ﹲﻞ ﻣﻀﺮﻭﺏ ﻟﻠﻔﺮﻗﺔ ،ﻓﺘﻌﻘﺒﻪ ﺍﻟﻔﺮﻗﺔ ﻛﺎﻟﻌﺪﺓ ،ﻭﻛﻸﺟﻞ ﺍﻟﺬﻯ ﺿِ ﺮ ﺍﻟﻄﻼﻕ ،ﻛﻘﻮﻟﻪ :ﺇﺫﺍ ﻣﻀﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﺄﻧﺖ ﻃﺎﻟﻖ. ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ :ﻟﻨﺎ ﻣِﻦ ﺁﻳﺔ ﺍﻹﻳﻼﺀ ﻋﺸﺮﺓ ﺃﺩﻟﺔ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺃﺿﺎﻑ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ﺇﱃ ﺍﻷﺯﻭﺍﺝ ،ﻭﺟﻌﻠﹶﻬﺎ ﳍﻢ ،ﻭﱂ ﳚﻌﻠﻬﺎ ﻋﻠﻴﻬﻢ، ﺐ ﺍﳌﻄﺎﻟﺒ ﹶﺔ ﻓﻴﻬﺎ ﱂ ﺐ ﺃﻻ ﻳﺴﺘﺤﻖ ﺍﳌﻄﺎﻟﺒﺔ ﻓﻴﻬﺎ ،ﺑﻞ ﺑﻌﺪﻫﺎ ،ﻛﺄﺟ ِﻞ ﺍﻟﺪﻳﻦ ،ﻭﻣﻦ ﺃﻭﺟ ﻓﻮﺟ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٣٧٩/٧
٢٣٥ ﻼ ﳍﻢ ،ﻭﻳﺴﺘﺤﻖ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺍﳌﻄﺎﻟﺒﺔ. ﻼ ﳍﻢ ،ﻭﻻ ﻳﻌﻘﻞ ﻛﻮﺎ ﺃﺟ ﹰ ﻳﻜﻦ ﻋﻨﺪﻩ ﺃﺟ ﹰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱏ :ﻗﻮﻟﻪ﴿ :ﻓﹶﺈ ﹾﻥ ﻓﹶﺎﺀُﻭﺍ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٦ :ﻓﺬﻛﺮ ﺍﻟﻔﻴﺌ ﹶﺔ ﺑﻌﺪ ﺍﳌﺪﺓ ﺑﻔﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻌ ﺪ ﺍﳌﺪﺓ ،ﻭﻧﻈﲑﻩ ﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ: ﺴﺮِﻳ ﺢ ِﺑِﺈ ﺣﺴﺎ ٍﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٩ :ﻭﻫﺬﺍ ﺑﻌ ﺪ ﻑ ﹶﺃ ﻭ ﺗ ﻼﻕ ﻣ ﺮﺗﺎ ِﻥ ﻓﹶﺈ ﻣﺴﺎ ﻙ ِﺑ ﻤ ﻌﺮﻭ ٍ ﴿ﺍﻟﻄﱠ ﹶ ﺍﻟﻄﻼﻕ ﻗﻄﻌﹰﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﺗﻮﺟﺐ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻌﺪ ﺍﻹﻳﻼﺀ ﻻ ﺑﻌ ﺪ ﺍﳌﺪﺓ؟ ﻗﻴﻞ :ﻗﹶﺪ ﺗﻘ ﺪ ﻡ ﰲ ﺐ ﺍﻵﻳﺔ ﺫﻛﺮ ﺍﻹﻳﻼﺀ ،ﰒ ﺗﻼﻩ ﺫﻛﺮ ﺍﳌﺪﺓ ،ﰒ ﺃﻋﻘﺒﻬﺎ ﺑﺬﻛﺮ ﺍﻟﻔﻴﺌﺔ ،ﻓﺈﺫﺍ ﺃﻭﺟﺒﺖ ﺍﻟﻔﺎ ُﺀ ﺍﻟﺘﻌﻘﻴ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﱂ ﳚﺰ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺃﺑﻌ ِﺪ ﺍﳌﺬﻛﻮﺭﻳﻦ ،ﻭﻭﺟﺐ ﻋﻮﺩﻫﺎ ﺇﻟﻴﻬﻤﺎ ﺃﻭ ﺇﱃ ﺃﻗﺮﻤﺎ. ﻕ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٧ :ﻭﺇﳕﺎ ﺍﻟﻌﺰﻡ ﻣﺎ ﻋﺰﻡ ﻼ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ :ﻗﻮﻟﻪ﴿ :ﻭِﺇ ﹾﻥ ﻋ ﺰﻣﻮﺍ ﺍﻟﻄﱠ ﹶ ﺟﹶﻠﻪ﴾ ﺏ ﹶﺃ ﺡ ﺣﺘﻰ ﻳﺒﻠﹸ ﹶﻎ ﺍﻟ ِﻜﺘﺎ ﺍﻟﻌﺎﺯ ﻡ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻻ ﺗ ﻌ ِﺰﻣﻮﺍ ﻋ ﹾﻘ ﺪ ﹶﺓ ﺍﻟﻨﻜﹶﺎ ِ ]ﺍﻟﺒﻘﺮﺓ [٢٣٥ :ﻓﺈﻥ ﻗﻴﻞ :ﻓﺘﺮ ﻙ ﺍﻟﻔﻴﺌﺔ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﻄﻼﻕ؟ ﻗﻴﻞ :ﺍﻟﻌﺰ ﻡ ﻫﻮ ﺇﺭﺍﺩﺓ ﺟﺎﺯﻣﺔ ﻕ ﲟﺠﺮﺩ ﻣﻀ ﻰ ﺍﳌﺪﺓ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻨﻪ ﻟﻔﻌﻞ ﺍﳌﻌﺰﻭﻡ ﻋﻠﻴﻪ ﺃﻭ ﺗﺮﻛﻪ ،ﻭﺃﻧﺘﻢ ﺗﻮﻗﻌﻮﻥ ﺍﻟﻄﻼ ﻋﺰﻡ ﻻ ﻋﻠﻰ ﻭﻁﺀ ﻭﻻ ﻋﻠﻰ ﺗﺮﻛﻪ ،ﺑﻞ ﻟﻮ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﻔﻴﺌﺔ ،ﻭﱂ ﻳﺠﺎﻣﻊ ﻃﻠﻘﺘﻢ ﻋﻠﻴﻪ ﲟﻀ ﻰ ﺍﳌﺪﺓ ،ﻭﱂ ﻳﻌﺰﻡ ﺍﻟﻄﻼﻕ ،ﻓﻜﻴﻔﻤﺎ ﻗﺪﺭﰎ ،ﻓﺎﻵﻳ ﹸﺔ ﺣﺠﺔ ﻋﻠﻴﻜﻢ. ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻴﺮﻩ ﰲ ﺍﻵﻳﺔ ﺑﲔ ﺃﻣﺮﻳﻦ :ﺍﻟﻔﻴﺌ ِﺔ ﺃﻭ ﺍﻟﻄﻼﻕِ ،ﻭﺍﻟﺘﺨﻴ ﲑ ﺑﲔ ﺃﻣﺮﻳﻦ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻟﻜﻔﺎﺭﺍﺕ ،ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺣﺎﻟﺘﲔ ،ﻟﻜﺎﻧﺘﺎ ﺗﺮﺗﻴﺒﹰﺎ ﻻ ﲣﻴﲑﺍﹰ ،ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ،ﻓﺎﻟﻔﻴﺌﺔ ﻋﻨﺪﻛﻢ ﰲ ﻧﻔﺲ ﺍﳌﺪﺓ ،ﻭﻋﺰ ﻡ ﺍﻟﻄﻼﻕ ﺑﺎﻧﻘﻀﺎﺀ ﺍﳌﺪﺓ، ﻓﻠﻢ ﻳﻘﻊ ﺍﻟﺘﺨﻴ ﲑ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ. ﻓﺈﻥ ﻗﻴﻞ :ﻫﻮ ﳐﻴﺮ ﺑﲔ ﺃﻥ ﻳﻔﻰﺀ ﰲ ﺍﳌﺪﺓ ،ﻭﺑﲔ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻔﻴﺌﺔ ،ﻓﻴﻜﻮﻥ ﻋﺎﺯﻣﹰﺎ ﻟﻠﻄﻼﻕ ﲟﻀﻰ ﺍﳌﺪﺓ. ﻗﻴﻞ :ﺗﺮﻙ ﺍﻟﻔﻴﺌﺔ ﻻ ﻳﻜﻮﻥ ﻋﺰﻣﹰﺎ ﻟﻠﻄﻼﻕ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻋﺰﻣﹰﺎ ﻋﻨﺪﻛﻢ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﺍﳌﺪﺓ، ﻓﻼ ﻳﺘﺄﺗﻰ ﺍﻟﺘﺨﻴ ﲑ ﺑﲔ ﻋﺰﻡ ﺍﻟﻄﻼﻕ ﻭﺑﲔ ﺍﻟﻔﻴﺌﺔ ﺍﻟﺒﺘﺔ ،ﻓﺈﻧﻪ ﲟﻀﻰ ﺍﳌﺪﺓ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺖ ﻋﺰﻡ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻯ ﻫﻮ ﻋﻨﺪﻛﻢ ،ﻓﻼ ﻳﻤﻜﻨﻪ ﺍﻟﻔﻴﺌﺔ ،ﻭﰱ ﺍﳌﺪﺓ ﳝﻜﻨﻪ ﺍﻟﻔﻴﺌﺔ ،ﻭﱂ ﳛﻀﺮ ﻭﻗ ﻣﻀﻰ ﺍﳌﺪﺓ ،ﻭﺣﻴﻨﺌﺬ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺧﺎﻣﺲ ﻣﺴﺘﻘﻞ. ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺃﻣﺮﻳﻦ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﻓِﻌﻠﹸﻬﻤﺎ ،ﺇﻟﻴﻪ ﻟﻴﺼﺢ ﻣﻨﻪ
٢٣٦ ﺍﺧﺘﻴﺎ ﺭ ﻓﻌﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﻭﺗﺮﻛﻪ ،ﻭﺇﻻ ﻟﺒﻄﻞ ﺣﻜ ﻢ ﺧﻴﺎﺭﻩ ،ﻭﻣﻀﻰ ﺍﳌﺪﺓ ﻟﻴﺲ ﺇﻟﻴﻪ. ﻢ﴾ ﻕ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻼ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﺎﺑﻊ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿:ﻭِﺇ ﹾﻥ ﻋ ﺰﻣﻮﺍ ﺍﻟﻄﱠ ﹶ ﻕ ﻗﻮ ﹰﻻ ﻳﺴﻤﻊ ،ﻟﻴﺤﺴﻦ ﺧﺘﻢ ﺍﻵﻳﺔ ﺑﺼﻔﺔ ]ﺍﻟﺒﻘﺮﺓ .[٢٢٧ :ﻓﺎﻗﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻼ ﺍﻟﺴﻤﻊ. ﺖ ﻣﻨﻚ، ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻣﻦ :ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﻟﻐﺮﳝﻪ :ﻟﻚ ﺃﺟ ﹸﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﺈﻥ ﻭﻓﻴﺘﲎ ﻗﺒﻠ ﻭﺇﻥ ﱂ ﺗﻮﻓﲎ ﺣﺒﺴﺘﻚ ،ﻛﺎﻥ ﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺍﻟﻮﻓﺎﺀ ﻭﺍﳊﺒﺲ ﺑﻌﺪ ﺍﳌﺪﺓ ﻻ ﻓﻴﻬﺎ ،ﻭﻻ ﻳ ﻌ ِﻘﻞﹸ ﺐ ﻏ ﲑ ﻫﺬﺍ. ﺍﳌﺨﺎﻃ ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻧﻈ ﲑ ﻗﻮﻟﻪ :ﻟﻚ ﺍﳋﻴﺎﺭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺈﻥ ﻓﺴﺨﺖ ﺍﻟﺒﻴﻊ ﻭﺇﻻ ﻟﺰﻣﻚ ،ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺍﻟﻔﺴ ﺦ ﺇﳕﺎ ﻳﻘﻊ ﰲ ﺍﻟﺜﻼﺙ ﻻ ﺑﻌﺪﻫﺎ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻣﻦ ﺃﻗﻮﻯ ﺣﺠﺠﻨﺎ ﺐ ﺍﻟﻌﻘﺪ ﺍﻟﻠﺰﻭﻡ ،ﻓﺠﻌﻞ ﻟﻪ ﺍﳋﻴﺎﺭ ﰲ ﻣﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﻭﱂ ﻋﻠﻴﻜﻢ ﻓﺈﻥ ﻣﻮﺟ ﻳﻔﺴﺦ ﻋﺎﺩ ﺍﻟﻌﻘ ﺪ ﺇﱃ ﺣﻜﻤﻪ ﻭﻫﻮ ﺍﻟﻠﺰﻭ ﻡ ﻭﻫﻜﺬﺍ ﺍﻟﺰﻭﺟﺔ ﳍﺎ ﺣﻖ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﰲ ﺍﻟﻮﻁﺀ ﻛﻤﺎ ﻟﻪ ﺣﻖ ﻋﻠﻴﻬﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟﻬ ﻦ ِﻣﹾﺜﻞﹸ ﺍﱠﻟﺬِﻯ ﻋﹶﻠﻴ ِﻬ ﻦ ﺑﺎﳌ ﻌﺮﻭﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ[٢٢٨ : ﻉ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻻ ﺣ ﻖ ﳍﺎ ﻓﻴﻬﻦ ،ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﺍﳌﺪﺓﹸ ،ﻋﺎﺩﺕ ﻋﻠﻰ ﻉ ﺍﻣﺘﻨﺎ ﻓﺠﻌﻞ ﻟﻪ ﺍﻟﺸﺎﺭ ﺐ ﺍﻟﻌﻘﺪ ،ﻭﻫﻮ ﺍﳌﻄﺎﻟﺒﺔ ﻻ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ،ﻭﺣﻴﻨﺌﺬ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺗﺎﺳﻊ ﻣﺴﺘﻘﻞ. ﺣﻘﱢﻬﺎ ﲟﻮﺟ ِ ﺺ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﺎﺷﺮ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻟﻠﻤﺆﻟﲔ ﺷﻴﺌﺎﹰ ،ﻭﻋﻠﻴﻬﻢ ﺷﻴﺌﲔ ،ﻓﺎﻟﺬﻯ ﳍﻢ ﺗﺮﺑ ﺍﳌﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ،ﻭﺍﻟﺬﻯ ﻋﻠﻴﻬﻢ ﺇﻣﺎ ﺍﻟﻔﻴﺌ ﹸﺔ ﻭﺇﻣﺎ ﺍﻟﻄﻼﻕ ،ﻭﻋﻨﺪﻛﻢ ﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺇﻻ ﺍﻟﻔﻴﺌ ﹸﺔ ﻓﻘﻂ ،ﻭﺃﻣﺎ ﺍﻟﻄﻼﻕ ،ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ،ﺑﻞ ﻭﻻ ﺇﻟﻴﻬﻢ ،ﻭﺇﳕﺎ ﻫﻮ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﺪﺓ ،ﻓﻴﺤﻜﻢ ﺑﻄﻼﻗﻬﺎ ﻋﻘﻴﺐ ﺍﻧﻘﻀﺎﺀ ﺍﳌﺪﺓ ﺷﺎﺀ ﺃﻭ ﺃﰉ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺇﱃ ﺍﳌﺆﱃ ﻑ ﻇﺎﻫﺮ ﺍﻟﻨﺺ. ﻭﻻ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺧﻼ ﻗﺎﻟﻮﺍ :ﻭﻷﺎ ﳝﲔ ﺑﺎﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺗﻮﺟﺐ ﺍﻟﻜﻔﺎﺭ ﹶﺓ .ﻓﻠﻢ ﻳﻘﻊ ﺎ ﺍﻟﻄﻼﻕ ﻛﺴﺎﺋﺮ ﺍﻷﳝﺎﻥ، ﻭﻷﺎ ﻣﺪﺓ ﻗﺪﺭﻫﺎ ﺍﻟﺸﺮﻉ ،ﱂ ﺗﺘﻘﺪﻣﻬﺎ ﺍﻟﻔﺮﻗﺔ ،ﻓﻼ ﻳﻘﻊ ﺎ ﺑﻴﻨﻮﻧﺔ ،ﻛﺄﺟﻞ ﺍﻟﻌﻨﲔ ،ﻭﻷﻧﻪ ﺼ ﺢ ﺃﻥ ﻳﻘﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ﺍﳌﻌﺠﻞ ،ﻓﻠﻢ ﻳﻘﻊ ﺑﻪ ﺍﳌﺆﺟ ﹸﻞ ﻛﺎﻟﻈﻬﺎﺭ ،ﻭﻷﻥ ﺍﻹﻳﻼﺀ ﻟﻔﻆ ﻻ ﻳ ِ ﻛﺎﻥ ﻃﻼﻗﹰﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻨﺴﺦ ﻛﺎﻟﻈﻬﺎﺭ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ﻷﻧﻪ ﺍﺳﺘﻴﻔﺎ ٌﺀ ﻟﻠﺤﻜﻢ ﺍﳌﻨﺴﻮﺥ ،ﻭﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫ ﹸﻞ ﺍﳉﺎﻫﻠﻴﺔ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻛﺎﻧﺖ ﺍﻟ ِﻔ ﺮﻕ ﺍﳉﺎﻫﻠﻴﺔ ﺗﺤِﻠﻒ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ :ﺑﺎﻟﻄﱠﻼﻕ ،ﻭﺍﻟﻈﱢﻬﺎﺭ، ﻭﺍﻹﻳﻼﺀ ،ﻓﻨﻘﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻹﻳﻼﺀ ﻭﺍﻟﻈﱢﻬﺎﺭ ﻋﻤﺎ ﻛﺎﻧﺎ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺇﻳﻘﺎﻉ
٢٣٧ ﺍﻟﻔﺮﻗﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺇﱃ ﻣﺎ ﺍﺳﺘ ﱠﻘﺮ ﻋﻠﻴﻪ ﺣﻜﻤﻬﻤﺎ ﰲ ﺍﻟﺸﺮﻉ ،ﻭﺑﻘﻰ ﺣﻜ ﻢ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻫﺬﺍ ﻟﻔﻈﻪ. ﻕ ﺇﳕﺎ ﻳﻘﻊ ﺑﺎﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ ،ﻭﻟﻴﺲ ﺍﻹﻳﻼﺀ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ،ﺇﺫ ﻟﻮ ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻄﻼ ﻼ ﺇﻥ ﺃﻃﻠﻘﻪ ،ﺃﻭ ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ ﺇﻥ ﻗﻴﺪﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﻛﻨﺎﻳﺔٍ، ﺠﹰ ﻛﺎﻥ ﺻﺮﳛﺎﹰ ،ﻟﻮﻗﻊ ﻣﻌ ﻟﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﻧﻴﺘﻪ ،ﻭﻻ ﻳ ِﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻔﺴ ﺦ ﺩﻭ ﹶﻥ ﺍﻟﻄﻼﻕ ،ﻭﺍﻟﻔﺴ ﺦ ﻕ ﻻ ﻳﻘﻊ ﺇﻻ ﺑﺎﻟﻘﻮﻝ. ﻳﻘﻊ ﺑﻐﲑ ﻗﻮﻝ ،ﻭﺍﻟﻄﻼ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﺮﺍﺀ ﹸﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﻐﺎﻳﺘﻬﺎ ﺃﻥ ﺗ ﺪ ﱠﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻔﻴﺌﺔ ﰲ ﻣﺪﺓ ﺍﻟﺘﺮﺑﺺ ،ﻻ ﻕ ﺍﳌﻄﺎﻟﺒﺔ ﺎ ﰲ ﺍﳌﺪﺓ ،ﻭﻫﺬﺍ ﺣﻖ ﻻ ﻧﻨ ِﻜﺮﻩ. ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ِ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺟﻮﺍ ﺯ ﺍﻟﻔﻴﺌﺔ ﰲ ﺍﳌﺪﺓ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻓﻴﻬﺎ ،ﻓﻬﻮ ﺑﺎﻃﻞ ﺑﺎﻟ ﺪﻳ ِﻦ ﺍﳌﺆ ﺟ ِﻞ. ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻔﻴﺌﺔ ﺑﻌﺪ ﺍﳌﺪﺓ ،ﻟﺰﺍﺩﺕ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﻠﻴﺲ ﺤ ﻖ ﻓﻴﻪ ﺍﳌﻄﺎﻟﺒﺔ ،ﻓﺒﻤﺠﺮﺩ ﺑﺼﺤﻴﺢ ،ﻷﻥ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻣﺪﺓ ﻟﺰﻣﻦ ﺍﻟﺼ ِﱪ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘ ِ ﺤ ﻖ ﻋﻠﻴﻪ ﺍﳊﻖ ،ﻓﻠﻬﺎ ﺃﻥ ﺗﻌﺠﻞ ﺍﳌﻄﺎﻟﺒﺔ ﺑﻪ .ﻭﺇﻣﺎ ﺃﻥ ﺗﻨ ِﻈﺮﻩ ،ﻭﻫﺬﺍ ﻛﺴﺎِﺋ ِﺮ ﺍﻧﻘﻀﺎﺋﻬﺎ ﻳﺴﺘ ِ ﺍﳊﻘﻮﻕ ﺍﳌﻌﻠﱠﻘﺔ ﺑﺂﺟﺎﻝ ﻣﻌﺪﻭﺩﺓ ،ﺇﳕﺎ ﺗﺴﺘﺤﻖ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺁﺟﺎﳍﺎ ،ﻭﻻ ﻳﻘﺎﻝ :ﺇﻥ ﺫﻟﻚ ﻳﺴﺘﻠ ِﺰﻡ ﺍﻟﺰﻳﺎﺩ ﹶﺓ ﻋﻠﻰ ﺍﻷﺟﻞ ،ﻓﻜﺬﺍ ﺃﺟ ﹸﻞ ﺍﻹﻳﻼﺀ ﺳﻮﺍﺀ. ﻓﺼﻞ
ﻯ ﳝﲔ ﺣﻠﻒ ،ﻓﻬﻮ ﻣﺆ ٍﻝ ﺣﱴ ﻳﺒﺮ، ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻛ ﱠﻞ ﻣ ﻦ ﺻ ﺢ ﻣﻨﻪ ﺍﻹﻳﻼﺀ ﺑﺄ ﺇﻣﺎ ﺃﻥ ﻳﻔﻰﺀَ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﱢﻠﻖ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺣﺠ ﹲﺔ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﻳﻘﻮﻝ ﻣِﻦ ﺍﻟﺴﻠﻒ ﻒ :ﺇﻥ ﺍﳌﺆﱃ ﺑﺎﻟﻴﻤﲔ ﺑﺎﻟﻄﻼﻕ ،ﺇﻣﺎ ﺃﻥ ﻳﻔﻰﺀ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﱢﻠ ﻖ. ﻭﺍﳋﻠ ِ ﻭﻣﻦ ﻳﻠﺰﻣﻪ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﱂ ﻳﻤﻜﻨﻪ ﺇﺩﺧﺎﻝ ﻫﺬﻩ ﺍﻟﻴﻤﲔ ﰲ ﺣﻜﻢ ﺍﻹﻳﻼﺀ، ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﻭﻃﺌﺘﻚ ﺇﱃ ﺳﻨﺔ ،ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ ،ﻓﺈﺫﺍ ﻣﻀﺖ ﺃﺭﺑﻌ ﹸﺔ ﺃﺷﻬﺮ ﻻ ﻳﻘﻮﻟﻮﻥ ﻟﻪ :ﺇﻣﺎ ﺃﻥ ﺗﻄﺄ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﻄﱢﻠﻖ ،ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﻟﻪ :ﺇﻥ ﻭﻃﺌﺘﻬﺎ ﻃﻠﻘﺖ ،ﻭﺇﻥ ﱂ ﺗﻄﺄﻫﺎ ،ﻃﻠﻘﻨﺎ ﻋﻠﻴﻚ ،ﻭﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻤﻜﻨﻪ ﻣﻦ ﺍﻹﻳﻼﺝ ﻟﻮﻗﻮﻉ ﺍﻟﱰﻉ ﺍﻟﺬﻯ ﻫﻮ ﺟﺰﺀ ﺍﻟﻮﻁﺀ ﰲ ﺃﺟﻨﺒﻴﺔ، ﻭﻻ ﺟﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ :ﺑﺄﻧﻪ ﻏﲑ ﻣﺆﻝ ،ﻭﺣﻴﻨﺌﺬ ﻓﻴﻘﺎﻝ :ﻓﻼ ﺗﻮﻗﻔﻮﻩ ﺑﻌﺪ ﻣﻀﻰ ﲔ ﺍﻟﻄﻼﻕ ﺩﺍﺋﻤﺎﹰ ،ﻓﺈﻥ ﺿﺮﺑﺘﻢ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ﺍﻻﺷﻬﺮ ،ﻭﻗﻮﻟﻮﺍ :ﺇﻥ ﻟﻪ ﺃﻥ ﳝﺘﻨﻊ ﻣِﻦ ﻭﻃﺌﻬﺎ ﺑﻴﻤ ِ
٢٣٨ ﺍﻷﺟﻞ ،ﺃﺛﺒﺘﻢ ﻟﻪ ﺣﻜﻢ ﺍﻹﻳﻼﺀ ﻣِﻦ ﻏﲑ ﳝﲔ ،ﻭﺇﻥ ﺟﻌﻠﺘﻤﻮﻩ ﻣﺆﻟﻴﹰﺎ ﻭﱂ ﲡﻴﺰﻭﻩ ،ﺧﺎﻟﻔﺘﻢ ﺾ ﺣﺠﺞ ﻫﺆﻻﺀ ﻋﻠﻰ ﻣﻨﺎﺯﻋﻴﻬﻢ. ﺣﻜﻢ ﺍﻹﻳﻼﺀ ،ﻭﻣﻮﺟﺐ ﺍﻟﻨﺺ ،ﻓﻬﺬﺍ ﺑﻌ ﺖ ﻃﺎﻟﻖ ﺛﻼﺛﹰﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺣﻜ ﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻫﻰ ﺇﺫﺍ ﻗﺎﻝ :ﺇﻥ ﻭﻃﺌﺘﻚ ،ﻓﺄﻧ ِ ﻗﻴﻞ :ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻓﻴﻬﺎ ،ﻫﻞ ﻳﻜﻮﻥ ﻣﺆﻟﻴﹰﺎ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ،ﻭﻗﻮﻻﻥ ﻟﻠﺸﺎﻓﻌﻰ ﰲ ﺍﳉﺪﻳﺪ :ﺑﺄﻧﻪ ﻳﻜﻮﻥ ﻣﺆﻟﻴﺎﹰ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ. ﻭﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ :ﻓﻬﻞ ﻳﻤ ﱠﻜ ﻦ ﻣِﻦ ﺍﻹﻳﻼﺝِ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﻣﻨﻪ ،ﺑﻞ ﳛﺮ ﻡ ﻋﻠﻴﻪ ،ﻷﺎ ﺑﺎﻹﻳﻼﺝ ﺗﻄﻠﻖ ﻋﻨﺪﻫﻢ ﺛﻼﺛﺎﹰ ،ﻓﻴﺼ ﲑ ﻣﺎ ﺑﻌﺪ ﺍﻹﻳﻼﺝ ﳏﺮﻣﺎﹰ ،ﻓﻴﻜﻮﻥ ﺍﻹﻳﻼﺝ ﳏﺮﻣﺎﹰ ،ﻭﻫﺬﺍ ﻛﺎﻟﺼﺎﺋﻢ ﺇﺫﺍ ﺗﻴﻘﻦ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻻ ﻗﺪﺭ ﺇﻳﻼﺝ ﺍﻟﺬﻛﺮ ﺩﻭﻥ ﺇﺧﺮﺍﺟﻪ ،ﺣﺮ ﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﻹﺑﺎﺣﺔ ،ﻟﻮﺟﻮﺩ ﺍﻹﺧﺮﺍﺝ ﰲ ﺯﻣﻦ ﺍﳊﻈﺮ ،ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻟﻮﺟﻮﺩ ﺍﻹﺧﺮﺍﺝ ﺑﻌﺪﻩ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻻ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ ،ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻯ :ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺑﻨﺎ ،ﻷﺎ ﺯﻭﺟﺘﻪ ،ﻭﻻ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻹﺧﺮﺍﺝ ،ﻷﻧﻪ ﺗﺮﻙ .ﻭﺇﻥ ﻃﻠﻘﺖ ﺑﺎﻹﻳﻼﺝ ،ﻭﻳﻜﻮﻥ ﺍﶈﺮ ﻡ ﺬﺍ ﺍﻟﻮﻁﺀ ﺍﺳﺘﺪﺍﻣﺔ ﺍﻹﻳﻼﺝ ﻻ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﻟﱰﻉ ،ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻧﺺ ﺍﻟﺸﺎﻓﻌﻰ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﻟﻮ ﻃﻠﻊ ﺍﻟﻔﺠ ﺮ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﻭﻫﻮ ﳎﺎﻣﻊ ﻭﺃﺧﺮﺟﻪ ﻣﻜﺎﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺻﻮﻣﻪ ،ﻓﺈﻥ ﻣﻜﺚ ﺑﻐﲑ ﺖ ﻃﺎﻟﻖ ﺇﺧﺮﺍﺟﻪ ،ﺃﻓﻄﺮ ،ﻭﻳﻜﻔﱢ ﺮ .ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻼﺀ :ﻭﻟﻮ ﻗﺎﻝ :ﺇﻥ ﻭﻃﺌﺘﻚ ،ﻓﺄﻧ ِ ﺛﻼﺛﺎﹰ ،ﻭﻗﻒ ،ﻓﺈﻥ ﻓﺎﺀ ،ﻓﺈﺫﺍ ﻏﻴﺐ ﺍﳊﺸﻔﺔ ،ﻃﻠﻘﺖ ﻣﻨﻪ ﺛﻼﺛﺎﹰ ،ﻓﺈﻥ ﺃﺧﺮﺟﻪ ﰒ ﺃﺩﺧﻠﻪ ،ﻓﻌﻠﻴﻪ ﻼ ﻟﻮ ﻗﺎﻝ ﻟﺮﺟﻞ :ﺍﺩﺧﻞ ﺩﺍﺭﻯ ،ﻭﻻ ﻣﻬ ﺮ ﻣﺜﻠﻬﺎ .ﻗﺎﻝ ﻫﺆﻻﺀ :ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﺃﻥ ﺭﺟ ﹰ ﺝ ﳌﻨﻌﻪ ﻣﻦ ﺍﳌﻘﺎﻡ ،ﻭﻳﻜﻮﻥ ﺗﻘﻢ ،ﺍﺳﺘﺒﺎﺡ ﺍﻟﺪﺧﻮﻝ ﻟﻮﺟﻮﺩﻩ ﻋﻦ ﺇﺫﻥ ،ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳋﺮﻭ ﺝ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﳊﻈﺮ ﻣﺒﺎﺣﺎﹰ ،ﻷﻧﻪ ﺗﺮﻙ ،ﻛﺬﻟﻚ ﻫﺬﺍ ﺍﳌﺆﱃ ﻳﺴﺘﺒﻴ ﺢ ﺃﻥ ﻳﻮﰿ، ﺍﳋﺮﻭ ﻭﻳﺴﺘﺒﻴ ﺢ ﺃﻥ ﻳﱰﻉ ،ﻭﳛﺮﻡ ﻋﻠﻴﻪ ﺍﺳﺘﺪﺍﻣ ﹸﺔ ﺍﻹﻳﻼﺝ ،ﻭﺍﳋﻼﻑ ﰲ ﺍﻹﻳﻼﺝ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻭﺍﻟﱰﻉ ﺑﻌﺪﻩ ﻟﻠﺼﺎﺋﻢ ،ﻛﺎﳋﻼﻑ ﰲ ﺍﳌﺆﱃ ،ﻭﻗﻴﻞ :ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﺍﻹﻳﻼﺝ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ،ﻭﻻ ﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺆﱃ ،ﻭﺍﻟﻔﺮﻕ ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﻗﺪ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﺑﻐﲑ ﺍﻹﻳﻼﺝ ،ﻓﺠﺎﺯ ﺃﻥ ﳛﺮ ﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ ،ﻭﺍﳌﺆﱃ ﻻ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺘﺤﺮﱘ ﺑﻐﲑ ﺍﻹﻳﻼﺝ ،ﻓﺎﻓﺘﺮﻗﺎ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ :ﻻ ﳛ ﺮ ٌﻡ ﻋﻠﻴﻪ ﺍﻟﻮﻁﺀُ ،ﻭﻻ ﺗﻄﻠﹸﻖ ﻋﻠﻴﻪ ﺍﻟﺰﻭﺟﺔﹸ ،ﺑﻞ ﻳﻮﻗﻒ، ﻭﻳﻘﺎﻝ ﻟﻪ :ﻣﺎ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺇﻣﺎ ﺃﻥ ﺗﻔﻰﺀ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﻄﻠﻖ .ﻗﺎﻟﻮﺍ :ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻣﺆﻟﻴﹰﺎ ﻭﻻ ﻳﻤﻜﻦ
٢٣٩ ﻣﻦ ﺍﻟﻔﻴﺌﺔ ،ﺑﻞ ﻳﻠﺰﻡ ﺑﺎﻟﻄﻼﻕ ،ﻭﺇﻥ ﻣﻜﻦ ﻣﻨﻬﺎ ،ﻭﻗﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻓﺎﻟﻄﻼﻕ ﻭﺍﻗﻊ ﺑﻪ ﻋﻠﻰ ﻑ ﻇﺎﻫ ِﺮ ﺍﻟﻘﺮﺁﻥ ،ﺑﻞ ﻳﻘﺎﻝ ﳍﺬﺍ :ﺇﻥ ﻓﺎﺀ ﱂ ﻳﻘﻊ ﺑﻪ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻣﻊ ﻛﻮﻧﻪ ﻣﺆﻟﻴﺎﹰ؟ ﻓﻬﺬﺍ ﺧﻼ ﲔ ﺑﺎﻟﻄﻼﻕ ﻻ ﻳﻮﺟﺐ ﺐ ﻣﻦ ﻳﺮﻯ ﺍﻟﻴﻤ ﺍﻟﻄﻼﻕ ،ﻭﺇﻥ ﱂ ﻳﻔﻰﺀ ،ﺃﹸﻟ ِﺰ ﻡ ﺑﺎﻟﻄﻼﻕ .،ﻭﻫﺬﺍ ﻣﺬﻫ ﻃﻼﻗﺎﹰ ،ﻭﺇﳕﺎ ﻳﺠﺰﺋﻪ ﺑﻜﻔﺎﺭﺓ ﳝﲔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﻋﻜﺮﻣﺔ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ؟ ﻭﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﱠﻪ ﺭﻭﺣﻪ. ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻠﻌﺎﻥ ﺸﻬﺎ ﺩﺓﹸ ﻗﺎﻝ ﺗﻌﺎﱃ﴿:ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃﺯﻭﺍ ﺟ ﻬ ﻢ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ ﺷ ﻬﺪﺍ ُﺀ ﺇ ﱠﻻ ﹶﺃﻧﻔﹸﺴﻬ ﻢ ﹶﻓ ﺴﺔﹸ ﹶﺃﻥﱠ ﹶﻟ ﻌﻨ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ِﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﲔ * ﻭﺍﳋﹶﺎ ِﻣ ﷲ ِﺇﻧ ﻪ ﹶﻟ ِﻤ ﻦ ﺍﻟﺼﺎ ِﺩِﻗ ﺕ ﺑﺎ ِ ﹶﺃ ﺣ ِﺪ ِﻫ ﻢ ﹶﺃ ﺭﺑﻊ ﺷﻬﺎﺩﺍ ٍ ﲔ* ﺕ ﺑِﺎﻟﻠﱠ ِﻪ ِﺇﻧ ﻪ ﹶﻟ ِﻤ ﻦ ﺍﻟﻜﹶﺎ ِﺫِﺑ ﺸ ﻬ ﺪ ﹶﺃ ﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﺏ ﹶﺃ ﹾﻥ ﺗ ﲔ * ﻭﻳ ﺪ ﺭ ﺅﹾﺍ ﻋﻨﻬﺎ ﺍﻟ ﻌﺬﹶﺍ ﺍﻟﻜﹶﺎﺫِﺑ ﺐ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻬﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﻟﺼﺎ ِﺩِﻗ ﻀ ﻭﺍﳋﹶﺎﻣِﺴ ﹶﺔ ﹶﺃﻥﱠ ﹶﻏ ﲔ﴾ ]ﺍﻟﻨﻮﺭ.[٩-٦ : ﱏ ﻗﺎﻝ ﻭﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﺃﻥ ﻋ ﻮﻳﻤِﺮﹰﺍ ﺍﻟﻌﺠﻼ ﱠ ﻼ ﺃﹶﻳﻘﺘﻠﹸﻪ ﻓﺘﻘﺘﻠﹸﻮﻧﻪ ،ﺃﻡ ﻛﻴﻒ ﻼ ﻭ ﺟ ﺪ ﻣ ﻊ ﺍﻣﺮﺃِﺗ ِﻪ ﺭﺟ ﹰ ﺖ ﻟﻮ ﺃﻥ ﺭﺟ ﹰ ِﻟﻌﺎﺻﻢ ﺑﻦ ﻋﺪﻯ :ﺃﹶﺭﺃﹶﻳ ﻳﻔﻌﻞﹸ؟ ﻓﺴﻞ ﱃ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺴﺄ ﹶﻝ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻜﺮﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍ ﹶﳌﺴﺎِﺋ ﹶﻞ ﻭﻋﺎﺑﻬﺎ ،ﺣﱴ ﹶﻛﺒ ﺮ ﻋﻠﻰ ﻋﺎﺻ ٍﻢ ﻣﺎ ﺳ ِﻤ ﻊ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﺇﻥ ﻋﻮﳝﺮﹰﺍ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ ﻼ ﻋﻨﺎ ِﻋﻨ ﺪ ﺕ ِﺑﻬﺎ ،ﹶﻓﺘ ﹶ ﻚ ﻭﰱ ﺻﺎ ِﺣﺒِﺘﻚ ،ﻓﺎ ﹾﺫ ﻫﺐ ،ﹶﻓ ﹾﺄ ِ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺫﻟﻚ ،ﻓﻘﺎﻝ$ :ﹶﻗ ﺪ ﻧ ﺰ ﹶﻝ ﻓﻴ ﺖ ﻋﹶﻠﻴﻬﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇﻥ ﺃﻣﺴﻜﺘﻬﺎ ،ﻓﻄﻠﱠﻘﻬﺎ ﺛﻼﺛﹰﺎ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓﹶﻠﻤﺎ ﹶﻓ ﺮﻏﹶﺎ ﻗﺎﻝ :ﻛﺬﺑ ﲔ .ﻗﺎﻝ ﺳﻬﻞ: ﻚ ﺳﻨ ﹶﺔ ﺑﺎﳌﺘﻼ ِﻋﻨ ِ ﻯ :ﻓﻜﺎﻧﺖ ِﺗ ﹾﻠ ﹶﻗﺒ ﹶﻞ ﺃﹶﻥ ﻳﺄﻣ ﺮﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج .ﻗﺎﻝ ﺍﻟﺰﻫﺮ ﺙ ِﻣﻨﻪ ﻣﺎ ﺴﺐ ﺇﱃ ﺃﻣﻪ ،ﰒ ﺟﺮﺕ ﺍﻟﺴﻨ ﹸﺔ ﺃﹶﻥ ﻳ ِﺮﺛﹶﻬﺎ ﻭﺗ ِﺮ ﹶ ﻭﻛﺎﻧﺖ ﺣﺎ ِﻣﻼﹰ ،ﻭﻛﺎﻥ ﺍﺑﻨﻬﺎ ﻳﻨ ﺽ ﺍﻟﻠﱠﻪ ﳍﺎ. ﹶﻓ ﺮ ﱮ ج$ :ﺫﺍﻛﹸﻢ ﱮ ج ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻭﰱ ﻟﻔﻆ :ﻓﺘﻼﻋﻨﺎ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﻔﺎﺭﻗﻬﺎ ﻋﻨ ﺪ ﺍﻟﻨ ﺍﻟﺘ ﹾﻔﺮِﻳ ﻖ ﺑﻴ ﻦ ﹸﻛﻞﱢ ﻣﺘﻼ ِﻋﻨﻴﻦ.(١)# ﻼ ﺇﱃ ﺁﺧﺮﻩ ،ﻫﻮ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻯ ﻣِﻦ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ، ﻭﻗﻮ ﹸﻝ ﺳﻬﻞ :ﻭﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﺤ ﻢ ﹶﺃ ﺩ ﻋ ﺞ ﺍﻟ ﻌﻴﻨﻴ ِﻦ ﻋﻈﻴ ﻢ ﺕ ﺑِﻪ ﹶﺃ ﺳ ﻭﻟﻠﺒﺨﺎﺭﻯ :ﰒ ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺍﻧ ﹸﻈﺮﻭﺍ ﻓﹶﺈ ﹾﻥ ﺟﺎﺀ ﺕ ﺑ ِﻪ ﺃﹸ ﺣﻴ ِﻤ ﺮ ﻕ ﻋﹶﻠﻴﻬﺎ ،ﻭِﺇ ﹾﻥ ﺟﺎﺀ ﺻ ﺪ ﺴﺐ ﻋ ﻮﻳﻤِﺮﹰﺍ ﺇ ﱠﻻ ﹶﻗ ﺪ ﻼ ﹶﺃ ﺣ ِ ﺍﻷﹾﻟﻴﺘﻴﻦ ،ﺧ ﺪﻟﱠﺞ ﺍﻟﺴﺎﹶﻗﻴ ِﻦ ﹶﻓ ﹶ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٣٩٨ ،٣٩٣/٩ﰲ ﺍﻟﻄﻼﻕ.
٢٤٠ ﺖ ﺍﻟﺬﻯ ﺏ ﻋﹶﻠﻴﻬﺎ ،#ﻓﺠﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨ ﻌ ِ ﺴﺐ ﻋ ﻮﻳﻤِﺮﹰﺍ ﺇ ﱠﻻ ﹶﻗ ﺪ ﹶﻛ ﹶﺬ ﻼ ﹶﺃ ﺣ ِ ﹶﻛﹶﺄﻧﻪ ﻭ ﺣ ﺮ ﹲﺓ ﹶﻓ ﹶ ﺖ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺗﺼﺪﻳﻖ ﻋﻮﳝﺮ. ﻧﻌ )(١ ﻭﰱ ﻟﻔﻆ :ﻭﻛﺎﻧﺖ ﺣﺎ ِﻣﻼﹰ ،ﻓﺄﻧﻜﺮ ﲪﻠﹶﻬﺎ . ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﻓﻼ ﹶﻥ ﺑ ﻦ ﻓﻼﻥ ،ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ، ﺖ ﻟﻮ ﻭﺟﺪ ﺃﺣﺪﻧﺎ ﺍﻣﺮﺃﺗﻪ ﻋﻠﻰ ﻓﺎﺣِﺸﺔٍ ،ﻛﻴﻒ ﻳﺼﻨﻊ ،ﺇﻥ ﺗﻜﻠﻢ ،ﺗﻜﻠﱠﻢ ﺑﺄﻣﺮ ﻋﻈﻴﻢ، ﺃﺭﺃﻳ ﺠﺒﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌ ﺪ ﺫﻟﻚ، ﱮ ج ،ﻓﻠﻢ ﻳ ِ ﺖ ﻋﻠﻰ ِﻣﺜﹾﻞ ﺫِﻟﻚ؟ ﻓﺴﻜﺖ ﺍﻟﻨ ﻭﺇﻥ ﺳﻜﺖ ،ﺳ ﹶﻜ ﻚ ﻋﻨﻪ ﹶﻗ ِﺪ ﺍﺑﺘﻠِﻴ ﺖ ِﺑ ِﻪ ،#ﻓﺄﻧﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻫﺆﻻ ِﺀ ﺍﻵﻳﺎﺕ ﰲ ﺃﺗﺎﻩ ﻓﻘﺎﻝ$ :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻯ ﺳﹶﺄﹾﻟﺘ ﺳﻮ ﺭ ِﺓ ﺍﻟﻨﻮ ِﺭ﴿:ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃﺯﻭﺍ ﺟ ﻬ ﻢ﴾ ]ﺍﻟﻨﻮﺭ ،[٦ :ﻓﺘﻼﻫﻦ ﻋﻠﻴﻪ ﻭﻭﻋﻈﹶﻪ ،ﻭﺫﻛﱠﺮﻩ ﳊ ﻖ ﻣﺎ ﺏ ﺍﻵﺧﺮﺓ ،ﻗﺎﻝ :ﻻ ﻭﺍﱠﻟﺬِﻯ ﺑ ﻌﺜﹶﻚ ﺑِﺎ ﹶ ﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮ ﹸﻥ ﻣِﻦ ﻋﺬﺍ ِ ﻭﺃﺧﱪﻩ ﺃﻥ ﻋﺬﺍ ﺏ ﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮ ﹸﻥ ﻣِﻦ ﻋﺬﺍ ِ ﺖ ﻋﻠﻴﻬﺎ ،ﰒ ﺩﻋﺎﻫﺎ ﻓﻮﻋ ﹶﻈﻬﺎ ،ﻭﺫﻛﺮﻫﺎ ،ﻭﺃﺧﱪﻫﺎ ﺃﻥ ﻋﺬﺍ ﻛﺬﺑ ﺕ ﳊ ﻖ ﺇﻧﻪ ﻟﻜﺎ ِﺫﺏ ،ﻓﺒﺪﺃ ﺑﺎﻟ ﺮﺟِ ﻞ ﹶﻓﺸﻬ ﺪ ﺃﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﻚ ﺑﺎ ﹶ ﺍﻵﺧﺮﺓ ،ﻗﺎﻟﹶﺖ :ﻻ ﻭﺍﱠﻟﺬِﻯ ﺑ ﻌﹶﺜ ﺑﺎﻟﻠﱠ ِﻪ ﺇﻧﻪ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﻭﺍﳋﺎﻣﺴﺔ ﺃ ﱠﻥ ﻟﻌﻨ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣِﻦ ﺍﻟﻜﹶﺎ ِﺫِﺑﲔ ،ﰒ ﺛﻨﻰ ﺑﺎﳌﺮﺃﺓِ، ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﻛﺎﻥ ﻀ ﺕ ﺑﺎﻟﱠﻠ ِﻪ ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ ،ﻭﺍﳋﺎ ﻣﺴﺔ ﺃ ﱠﻥ ﹶﻏ ﺕ ﺃﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﺸ ِﻬ ﺪ ﻓ ﻣﻦ ﺍﻟﺼﺎﺩِﻗﲔ ،ﰒ ﻓﺮﻕ ﺑﻴﻨ ﻬﻤﺎ).(٢ ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻨﻪ ،ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤﺘﻼﻋﻨﲔِ $ :ﺣﺴﺎﺑﻜﹸﻤﺎ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻚ ﻋﹶﻠﻴﻬﺎ ،#ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻣﺎﱃ؟ ﻗﺎﻝ :ﹶﻻ ﻣﺎ ﹶﻝ ﹶﻟﻚِ ،ﺇ ﹾﻥ ﹶﺃ ﺣ ﺪ ﹸﻛﻤﺎ ﻛﹶﺎ ِﺫﺏ ،ﻻ ﺳﺒِﻴ ﹶﻞ ﹶﻟ ﺖ ﻋﹶﻠﻴﻬﺎ ،ﹶﻓﻬ ﻮ ﺖ ﹶﻛ ﹶﺬﺑ ﺖ ﻣِﻦ ﹶﻓ ﺮ ِﺟﻬﺎ ،ﻭِﺇ ﹾﻥ ﻛﹸﻨ ﺤﹶﻠ ﹾﻠ ﺖ ﻋﹶﻠﻴﻬﺎ ،ﹶﻓﻬ ﻮ ِﺑﻤﺎ ﺍ ﺳﺘ ﺻ ﺪ ﹾﻗ ﺖ ﻛﹸﻨ ﻚ ِﻣﻨﻬﺎ.# ﹶﺃﺑ ﻌﺪ ﹶﻟ ﻭﰱ ﻟﻔﻆ ﳍﻤﺎ :ﻓﺮﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴ ﻦ ﺍ ﹸﳌﺘﻼ ِﻋﻨﻴﻦِ ،ﻭﻗﺎﻝ :ﻭﺍﻟﻠﱠ ِﻪ ﺇِﻥ ﹶﺃ ﺣ ﺪ ﹸﻛﻤﺎ ﺐ(٣)#؟. ﹶﻛﺎ ِﺫﺏ ،ﹶﻓ ﻬ ﹾﻞ ِﻣﻨ ﹸﻜﻤﺎ ﺗﺎِﺋ ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻼ ﻻ ﻋ ﻦ ﻋﻠﹶﻰ ﻋ ﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻔ ﺮ ﻭﻓﻴﻬﻤﺎ ﻋﻨﻪ :ﺃﻥ ﺭﺟ ﹰ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٤٠/٨ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٩٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٠٣/٩
٢٤١ ﺑﻴﻨﻬﻤﺎ ،ﻭﺃﳊﻖ ﺍﻟﻮﻟﺪ ﺑﺄﻣﻪ).(١ ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻗِﺼ ِﺔ ﺍﳌﺘﻼﻋﻨﲔ، ﻓﺸﻬﺪ ﺍﻟﺮﺟ ﹸﻞ ﺃﺭﺑ ﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﻟﱠﻠﻪ ﺇﻧ ﻪ ﹶﻟ ِﻤ ﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﰒ ﻟﻌﻦ ﺍﳋﺎﻣﺴ ﹶﺔ ﺃ ﱠﻥ ﻟﻌﻨ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺖ ﻟﺘﻠﻌﻦ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج $ :ﻣ ﻪ #ﹶﻓﹶﺄﺑﺖ ،ﹶﻓﹶﻠ ﻌﻨﺖ، ﺇﻥ ﻛﺎ ﹶﻥ ِﻣ ﻦ ﺍﻟﻜﹶﺎﺫِﺑﲔ ،ﻓﺬﻫﺒ )(٢ ﺕ ﺑ ِﻪ ﺃ ﺳ ﻮ ﺩ ﺟﻌﺪﹰﺍ. ﻓﻠﻤﺎ ﺃﺩﺑﺮﺍ ،ﻗﺎﻝ :ﹶﻟ ﻌﱠﻠﻬﺎ ﹶﺃ ﹾﻥ ﺗﺠِﻰ َﺀ ﺑ ِﻪ ﹶﺃ ﺳ ﻮ ﺩ ﺟ ﻌ ﺪﹰﺍ ، #ﻓﺠﺎﺀ ﻭﰱ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ #ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﺃﻥ ﻫِﻼ ﹶﻝ ﺑﻦ ﺃﻣﻴﺔ ﻗﺬﻑ ﺍﻣﺮﺃﺗﻪ ﺤﻤﺎﺀ ،ﻭﻛﺎﻥ ﺃﺧﺎ ﺍﻟﱪﺍ ِﺀ ﺑ ِﻦ ﻣﺎﻟﻚ ﻷﻣﻪ ،ﻭﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﺭﺟ ٍﻞ ﻻﻋﻦ ﰲ ﺸﺮِﻳﻚ ﺑ ِﻦ ﺳ ِﺑ ﺾ ﺳﺒﻄﹰﺎ ﻗﻀﻰ َﺀ ﺍﻟ ﻌﻴﻨﻴﻦِ ،ﹶﻓﻬ ﻮ ﺕ ِﺑ ِﻪ ﹶﺃﺑﻴ ﺼﺮﻭﻫﺎ ﻓﺈ ﹾﻥ ﺟﺎﺀ ﱮ ج$ :ﹶﺃﺑ ِ ﺍﻹﺳﻼﻡ ،ﻓﻘﺎﻝ ﺍﻟﻨ )(٣ ﻚ ﺍﺑﻦ ﺸﺮِﻳ ِ ﺶ ﺍﻟﺴﺎﹶﻗﻴ ِﻦ ،ﹶﻓﻬ ﻮ ِﻟ ﺤ ﹶﻞ ﺟﻌﺪﹰﺍ ﺣ ﻤ ﺕ ِﺑ ِﻪ ﹶﺃ ﹾﻛ ﳍﻼﻝ ﺑﻦ ﹸﺃ ﻣﻴﺔ ،ﻭﺇ ﹾﻥ ﺟﺎﺀ ﺖ ﺃﹶﺎ ﺟﺎﺀﺕ ﺑﻪ ﺃﻛﺤ ﹶﻞ ﺟﻌﺪﹰﺍ ﺣﻤﺶ ﺍﻟﺴﺎﻗﲔ. ﺤﻤﺎﺀ ،ﻗﺎﻝ :ﻓﺄﹸﻧﺒﺌ ﺳ ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﳓ ﻮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻓﻘﺎﻝ ﻟﻪ ،ﺭﺟﻞ :ﺃﻫﻰ ﺍﳌﺮﺃ ﹸﺓ ﺍﻟﱴ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﹶﻟ ﻮ ﺭ ﺟ ﻤﺖ ﹶﺃﺣﺪﹰﺍ ِﺑ ﻐﻴ ِﺮ ﺑﻴﻨ ٍﺔ ﹶﻟ ﺮ ﺟ ﻤﺖ ﻫ ِﺬ ِﻩ ،#ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻚ ﺍﻣﺮﺃﹶﺓ ﻛﺎﻧﺖ ﺗ ﹾﻈ ِﻬﺮ ﰲ ﺍﻹﺳﻼ ِﻡ ﺍﻟﺴﻮ َﺀ).(٤ ﻋﺒﺎﺱ :ﻻِ ،ﺗ ﹾﻠ ﻭﻷﰉ ﺩﺍﻭﺩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻓﻔﺮﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ ﻭﻗﻀﻰ ﺃﻥ ﻻ ﻳﺪﻋﻰ ﻭﻟﺪﻫﺎ ﻷﺏ ،ﻭﻻ ﺗﺮﻣﻰ ،ﻭﻻ ﻳﺮﻣﻰ ﻭﻟﺪﻫﺎ ﻭ ﻣ ﻦ ﺭﻣﺎﻫﺎ ،ﺃﻭ ﺭﻣﻰ ﻭﻟﺪﻫﺎ ،ﻓﻌﻠﻴﻪ ﺖ ﳍﺎ ﻋﻠﻴﻪ ،ﻭﻻ ﻗﻮﺕ ﻣﻦ ﺃﺟﻞ ﺃﻤﺎ ﻳﺘﻔﺮﻗﺎﻥ ﻣِﻦ ﻏﲑ ﻃﻼﻕ ،ﻭﻻ ﺍﳊﺪ ،ﻭﻗﻀﻰ ﺃ ﱠﻻ ﺑﻴ ﻣﺘﻮﰱ ﻋﻨﻬﺎ) .(٥ﻭﰱ ﺍﻟﻘﺼﺔ ﻗﺎﻝ ﻋﻜﺮﻣﺔ :ﻓﻜﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﲑﹰﺍ ﻋﻠﻰ ﻣﺼﺮ ﻭﻣﺎ ﻳﺪﻋﻰ ﻷﺏ. ﻚ ﺑﻦ ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ :ﺃﻥ ﻫﻼ ﹶﻝ ﺑﻦ ﺃﻣﻴﺔ ﻗﺬﻑ ﺍﻣﺮﺃﺗ ﻪ ﻋﻨﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺸﺮﻳ ِ ﱮ ج$ :ﺍﻟﺒﻴﻨﺔﹸ ﹶﺃ ﻭ ﺣﺪ ﰲ ﹶﻇ ﻬ ِﺮ ﻙ ،#ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ :ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪﻧﺎ ﺤﻤﺎﺀ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٠٥ ،٤٠٤/٩ﻭﻣﺴﻠﻢ ).(١٤٩٤ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٩٥ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٩٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٠٦ ،٤٠٥/٩ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢٥٦
٢٤٢ ﻼ ﻳﻨﻄِﻠ ﻖ ﻳﻠﺘ ِﻤﺲ ﺍﻟﺒﻴﻨﺔ؟ ﻓﺠﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ$ :ﺍﻟﺒﻴﻨﺔﹸ ﻭﺇ ﱠﻻ ﺣﺪ ﰲ ﻋﻠﻰ ﺍﻣﺮﺃﺗِﻪ ﺭﺟ ﹰ ﳊﺪ، ﹶﻇ ﻬ ِﺮ ﻙ ،#ﻓﻘﺎﻝ :ﻭﺍﻟﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﺇﱏ ﻟﺼﺎﺩِﻕ ،ﻭﻟﻴﻨ ِﺰﹶﻟ ﻦ ﺍﻟﻠﱠﻪ ﻣﺎ ﻳﱪﻯ ُﺀ ﹶﻇ ﻬﺮِﻯ ﻣِﻦ ﺍ ﹶ ﻓﱰ ﹶﻝ ﺟﱪﻳ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ﴿:ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃ ﺯﻭﺍ ﺟﻬﻢ ﺍﻵﻳﺔ﴾ ]ﺍﻟﻨﻮﺭ،[٦ : ﱮ ج ﻳﻘﻮﻝ$ :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳ ﻌﹶﻠﻢ ﹶﺃﻥﱠ ﹶﺃ ﺣ ﺪ ﹸﻛﻤﺎ ﱮ ج ﺇﻟﻴﻬﺎ ،ﻓﺠﺎﺀ ﻫِﻼﻝ ،ﻓﺸ ِﻬ ﺪ ﻭﺍﻟﻨ ﻑ ﺍﻟﻨ ﻓﺎﻧﺼﺮ ﺸ ِﻬﺪﺕ ،ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﳋﺎﻣِﺴﺔ ﻭﱠﻗﻔﹸﻮﻫﺎ ،ﻭﻗﺎﻟﻮﺍ :ﺇﺎ ﺐ#؟ ﹶﻓ ﺏ ﹶﻓ ﻬ ﹾﻞ ِﻣﻨ ﹸﻜﻤﺎ ﺗﺎﺋ ﻛﹶﺎ ِﺫ ﺖ ﺣﺘﻰ ﻇﹶﻨﻨﺎ ﺃﺎ ﺗﺮﺟﻊ ،ﰒ ﺼ ﻣﻮ ِﺟﺒﺔ ،ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﻓﺘﻠ ﱠﻜﺄﹶﺕ ﻭﻧ ﹶﻜ ﻀﺖ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻗﺎﻟﺖ :ﻻ ﹶﺃﻓﹾﻀ ﺢ ﹶﻗ ﻮﻣِﻰ ﺳﺎِﺋ ﺮ ﺍﻟﻴﻮﻡِ ،ﹶﻓ ﻤ ﺕ ِﺑ ِﻪ ﺼﺮﻭﻫﺎ ﻓﹶﺈ ﹾﻥ ﺟﺎﺀ ﱮ ج$ :ﹶﺃﺑ ِ ﺤﻤﺎﺀ ،ﻓﺠﺎﺀﺕ ﺑﻪ ﻚ ﺑﻦ ﺳ ﺸﺮِﻳ ِ ﺤ ﹶﻞ ﺍﻟ ﻌﻴﻨﻴﻦِ ،ﺳﺎﺑ ﹶﻎ ﺍ َﻷﹾﻟﻴﺘﻴﻦِ ،ﺧ ﺪﻟﱠﺞ ﺍﻟﺴﺎﹶﻗﻴﻦ ،ﹶﻓﻬ ﻮ ﹶﻟ ﹶﺃ ﹾﻛ )(١ ﻛﺬﻟﻚ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج$ :ﹶﻟ ﻮ ﹶﻻ ﻣﺎ ﻣﻀﻰ ِﻣ ﻦ ِﻛﺘﺎ ِ ﺏ ﺍﻟﻠﱠﻪ ﻛﹶﺎ ﹶﻥ ﱃ ﻭﹶﻟﻬﺎ ﺷ ﹾﺄ ﹲﻥ. # ﺠﺪ ﺖ ﺍﻟ ﺮﺟ ﹶﻞ ﻳ ِ ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ :#ﺃﻥ ﺳﻌ ﺪ ﺑ ﻦ ﻋﺒﺎﺩﺓ ،ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺃﺭﺃﻳ ﻼ ﺃﻳﻘﺘﻠﹸﻪ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻻ ،#ﻓﻘﺎﻝ ﺳ ﻌ ﺪ :ﺑﻠﹶﻰ ﻭﺍﱠﻟﺬِﻯ ﺑﻌﺜﻚ ﻣﻊ ﺍﻣﺮﺃِﺗ ِﻪ ﺭﺟ ﹰ ﻆ ﺁ ﺧ ﺮ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺑﺎﳊﻖ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺍ ﺳ ﻤﻌﻮﺍ ﺇﱃ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ﺳﻴ ﺪﻛﹸﻢ :#ﻭﰱ ﻟﻔ ٍ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﻭﺟﺪ ﻼ ﹸﺃ ﻣ ِﻬﻠﹸﻪ ﺣﱴ ﺁﺗ ﻰ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ؟ ﻗﺎﻝ$ :ﻧﻌﻢ .#ﻭﰱ ﻟﻔﻆ ﺕ ﻣﻊ ﺍﻣﺮﺃﺗﻰ ﺭﺟ ﹰ ﺠ ﻪ ﺣﺘﻰ ﺁﺗ ﻰ ﺑﹶﺄ ﺭﺑ ﻌ ِﺔ ﺷ ﻬﺪﺍﺀَ؟ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﻼ ﱂ ﺃﻫ ﺁﺧﺮ :ﻟﻮ ﻭ ﺟ ﺪﺕ ﻣﻊ ﹶﺃﻫﻠﻰ ﺭﺟ ﹰ ﻒ ﹶﻗﺒ ِﻞ ﺫِﻟﻚ ،ﻗﺎ ﹶﻝ ﺴﻴ ِ ﺖ ﻷُﻋﺎﺟﹸﻠ ﻪ ﺑﺎﻟ ﳊ ﻖ ﻧﺒﻴﺎ ِﺇ ﹾﻥ ﹸﻛﻨ ﻚ ﺑﺎ ﹶ ﻼ ﻭﺍﱠﻟﺬِﻯ ﺑ ﻌﹶﺜ $ﻧﻌﻢ ،#ﻗﺎﻝ :ﻛ ﱠ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺍ ﺳﻤﻌﻮﺍ ﺇﱃ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ﺳﻴ ﺪﻛﹸﻢ ِﺇﻧﻪ ﹶﻟ ﻐﻴﻮ ﺭ ﻭﹶﺃﻧﺎ ﺃ ﹾﻏﻴﺮِ ﻣﻨﻪ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻏﻴﺮِ ﻣﻨﻰ.# ﱮ ﺼ ﹶﻔﺢٍ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻒ ﹶﻏﻴ ﺮ ﻣ ﺴﻴ ِ ﻼ ﻟﻀﺮﺑﺘﻪ ﺑﺎﻟ ﺖ ﻣ ﻊ ﺍﻣﺮﺃﺗﻰ ﺭﺟ ﹰ ﻆ$ :ﻟﻮ ﺭﺃﻳ ﻭﰱ ﹶﻟ ﹾﻔ ٍ ﻚ ﺠﺒﻮ ﹶﻥ ِﻣ ﻦ ﹶﻏﻴ ﺮ ِﺓ ﺳ ﻌﺪٍ ،ﹶﻓﻮﺍﻟﻠﱠ ِﻪ َﻷﻧﺎ ﹶﺃ ﹾﻏﻴﺮِ ﻣﻨﻪ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻏﻴﺮِ ﻣﻨﻰ ،ﻭ ِﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺫِﻟ ج :ﹶﺃﺗ ﻌ ﺐ ﺺ ﹶﺃ ﺣ ﺨ ﺺ ﹶﺃ ﹲﻏﻴﺮِ ﻣ ﻦ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺷ ﺨ ﺶ ﻣﺎ ﹶﻇ ﻬ ﺮ ِﻣﻨﻬﺎ ﻭﻣﺎ ﺑ ﹶﻄﻦ ،ﻭﻻ ﺷ ﺣ ﺮ ﻡ ﺍﻟ ﹶﻔﻮﺍ ِﺣ ﺸﺮِﻳ ﻦ ﻭﻣﻨ ﹶﺬﺭِﻳﻦ ،ﻭﻻ ﺷﺨﺺ ﲔ ﻣﺒ ﺚ ﺍﻟﻠﱠﻪ ﺍ ﹸﳌ ﺮ ﺳِﻠ ﻚ ﺑ ﻌ ﹶ ِﺇﹶﻟﻴ ِﻪ ﺍﻟ ﻌ ﹾﺬ ﺭ ِﻣ ﻦ ﺍﻟﻠﱠﻪِ ،ﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺫِﻟ )(٢ ﻚ ﻭ ﻋ ﺪ ﺍﻟﻠﱠﻪ ﺍ ﹶ ﺐ ﺇﹶﻟﻴ ِﻪ ﺍ ِﳌ ﺪ ﺣﺔﹸ ِﻣ ﻦ ﺍﻟﻠﱠﻪِ ،ﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺫِﻟ ﺃ ﺣ ﳉﻨ ﹶﺔ. # ﻓﺼﻞ
ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٤١/٨ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٥٥ ،١٥٤/١٢
٢٤٣ ﻯ ﻋ ﺪﺓﹸ ﺃﺣﻜﺎﻡ. ﻭﺍﺳﺘﻔﻴ ﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻨﺒﻮ ﺼ ﺢ ﻣﻦ ﻛﻞ ﺯﻭﺟﲔ ﺳﻮﺍ ًﺀ ﻛﺎﻧﺎ ﻣﺴﻠﻤﲔ ﺃﻭ ﻛﺎﻓﺮﻳﻦِ، ﺍﳊﻜﻢ ﺍﻷﻭﻝ :ﺃﻥ ﺍﻟﻠﻌﺎ ﹶﻥ ﻳ ِ ﲔ ﳏﺪﻭﺩﻳﻦ ﰲ ﻗﺬﻑ ،ﺃﻭ ﻏﲑ ﳏﺪﻭﺩﻳﻦ ،ﺃﻭ ﺃﺣﺪﳘﺎ ﻛﺬﻟﻚ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﺪﻟﲔ ﻓﺎﺳ ﹾﻘ ِ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ :ﲨﻴ ﻊ ﺍﻷﺯﻭﺍﺝ ﻳﻠﺘ ِﻌﻨﻮﻥﹶ ،ﺍﳊﹸﺮ ﻣﻦ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ،ﻭﺍﻟﻌﺒﺪ ﻣﻦ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ،ﻭﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺇﺳﺤﺎﻕ ﻭﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺍﳊﺴﻦ ،ﻭﺭﺑﻴﻌﺔ، ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ. ﲔ ﻭﺫﻫﺐ ﺃﻫ ﹸﻞ ﺍﻟﺮﺃﻯ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺍﻟﺜﻮﺭﻯ ،ﻭﲨﺎﻋﺔ ﺇﱃ ﺃﻥ ﺍﻟﻠﱢﻌﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑ ﲔ ﻣﺴﻠﻤﲔ ﻋﺪﻟﲔ ﺣﺮﻳﻦ ﻏﲑ ﳏﺪﻭﺩﻳﻦ ﰲ ﻗﺬﻑ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺃﲪﺪ. ﺯﻭﺟ ِ ﲔ ﻭﺍﻟﺸﻬﺎﺩﺓﹶ ،ﻭﻗﺪ ﲰﺎﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻣﺄﺧﺬ ﺍﻟﻘﻮﻟﲔ :ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﳚﻤﻊ ﻭﺻﻔﲔ ،ﺍﻟﻴﻤ ﺷﻬﺎﺩﺓﹰ ،ﻭﲰﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳝﻴﻨﹰﺎ ﺣﻴﺚ ﻳﻘﻮﻝ$ :ﹶﻟ ﻮ ﹶﻻ ﺍﻷﳝﺎﻥﹸ ،ﹶﻟﻜﹶﺎ ﹶﻥ ﱃ ﻭﹶﻟﻬﺎ ﺷ ﹾﺄ ﹲﻥ،# ﺼ ﺢ ﻣِﻦ ﻛﻞ ﻣﻦ ﻳﺼﺢ ﳝﻴﻨﻪ :ﻗﺎﻟﻮﺍ :ﻭﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﻓﻤﻦ ﻏﻠﱠﺐ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻷﳝﺎﻥ ﻗﺎﻝ :ﻳ ِ ﺗﻌﺎﱃ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃﺯﻭﺍ ﺟ ﻬ ﻢ ﴾ ]ﺍﻟﻨﻮﺭ [٦ :ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﲰﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳝﻴﻨﹰﺎ. ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻣﻔﺘﻘِﺮ ﺇﱃ ﺍﺳﻢ ﺍﻟﻠﱠﻪ ،ﻭﺇﱃ ﺫﻛﺮ ﺍﻟﻘﺴﻢ ﺍﳌﺆﻛﺪ ﻭﺟﻮﺍﺑﻪ .ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻳﺴﺘﻮﻯ ﻓﻴﻪ ﺍﻟﺬﻛ ﺮ ﻭﺍﻷﻧﺜﻰ ،ﲞﻼﻑ ﺍﻟﺸﻬﺎﺩﺓ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﻛﺎﻥ ﺷﻬﺎﺩﺓ ،ﳌﺎ ﺗﻜﺮﺭ ﻟﻔﻈﹸﻪ ،ﲞﻼﻑ ﺍﻟﻴﻤﲔ ،ﻓﺈﻧﻪ ﻗﺪ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ﺍﻟﺘﻜﺮﺍﺭ ،ﻛﺄﳝﺎﻥ ﺍﻟﻘﺴﺎﻣﺔ .ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺣﺎﺟﺔ ﺍﻟﺰﻭﺝ ﺍﻟﱴ ﻻ ﺼ ﺢ ﺷﻬﺎﺩﺗﻪ ﺳﻮﺍﺀ ،ﻭﺍﻷﻣﺮ ﺼ ﺢ ﻣﻨﻪ ﺍﻟﺸﻬﺎﺩﺓ ﺇﱃ ﺍﻟﻠﻌﺎﻥ ﻭﻧﻔﻰ ﺍﻟﻮﻟﺪ ،ﻛﺤﺎﺟﺔ ﻣﻦ ﺗ ِ ﺗ ِ ﺍﻟﺬﻯ ﻳﱰﻝ ﺑﻪ ﳑﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻠﻌﺎﻥ ،ﻛﺎﻟﺬﻯ ﻳﱰ ﹸﻝ ﺑﺎﻟﻌﺪﻝ ﺍﳊﺮ ،ﻭﺍﻟﺸﺮﻳﻌﺔ ﻻ ﺗﺮﻓﻊ ﺿﺮ ﺭ ﻉ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ ﰲ ﺍﻵﺻﺎﺭ ﺃﺣ ِﺪ ﺍﻟﻨﻮﻋﲔ ،ﻭﲡﻌ ﹸﻞ ﻟﻪ ﻓﺮﺟﹰﺎ ﻭﳐﺮﺟﹰﺎ ﳑﺎ ﻧﺰﻝ ﺑﻪ ،ﻭﺗﺪ ﺚ ﻓﻼ ﻳﻐﺎﺙ ،ﻭﻳﺴﺘﺠ ﲑ ﻓﻼ ﻭﺍﻷﻏﻼﻝ ،ﻻ ﻓﺮﺝ ﻟﻪ ﳑﺎ ﻧﺰﻝ ﺑﻪ ،ﻭﻻ ﳐﺰﺝ ،ﺑﻞ ﻳﺴﺘﻐﻴ ﹸ ﻳﺠﺎﺭ ،ﺇﻥ ﺗﻜﻠﱠ ﻢ ﺗﻜﻠﱠﻢ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ،ﻭﺇﻥ ﺳﻜﺖ ﺳﻜﺖ ﻋﻠﻰ ﻣﺜﻠﻪ ،ﻗﺪ ﺿﺎﻗﺖ ﻋﻨﻪ ﺍﻟﺮﲪ ﹸﺔ ﺼ ﺢ ﺷﻬﺎﺩﺗﻪ ،ﻭﻫﺬﺍ ﺗﺄﺑﺎﻩ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﳊﻨﻴﻔﻴﺔ ﺍﻟﺴﻤﺤ ﹸﺔ. ﺍﻟﱴ ﻭﺳﻌﺖ ﻣﻦ ﺗ ِ ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﹶﺃ ﺯﻭﺍ ﺟ ﻬ ﻢ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ ﺷ ﻬﺪﺍ ُﺀ ِﺇﻻﱠ ﺸﻬﺎ ﺩﺓﹸ ﹶﺃ ﺣﺪِﻫ ﻢ ﹶﺃ ﺭﺑﻊ ﺷﻬﺎﺩﺍ ٍ ﺴﻬﻢ ﹶﻓ ﹶﺃﻧ ﹸﻔ ﺕ ﺑِﺎﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﻨﻮﺭ ،[٦ :ﻭﰱ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ. ﺼ ﹲﻞ ﻗﻄﻌﺎﹰ ،ﻭﳍﺬﺍ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﺳﺘﺜﲎ ﺃﻧﻔﺴﻬﻢ ﻣِﻦ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻫﺬﺍ ﺍﺳﺘﺜﻨﺎ ُﺀ ﻣﺘ ِ
٢٤٤ ﺟﺎﺀ ﻣﺮﻓﻮﻋﹰﺎ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺻﺮﺡ ﺑﺄﻥ ﺍﻟﺘﻌﺎﻧﻬﻢ ﺷﻬﺎﺩﺓ ،ﰒ ﺯﺍﺩ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺑﻴﺎﻧﺎﹰ ،ﻓﻘﺎﻝ ﴿ :ﻭﻳ ﺪ ﺭﺅﹾﺍ ﷲ ِﺇﻧ ﻪ ﹶﻟ ِﻤ ﻦ ﺍﻟﻜﹶﺎﺫِﺑ ﺕ ﺑِﺎ ِ ﺸ ﻬ ﺪ ﹶﺃ ﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﺏ ﹶﺃ ﹾﻥ ﺗ ﻋﻨﻬﺎ ﺍﻟ ﻌﺬﹶﺍ ﲔ﴾ ]ﺍﻟﻨﻮﺭ.[٨ : ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺟﻌﻠﻪ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺸﻬﻮﺩ ،ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣﻬﻢ ﻋﻨﺪ ﻋﺪﻣﻬﻢ. ﱮ ج ﻗﺎﻝ $ :ﹶﻻ ِﻟﻌﺎ ﹶﻥ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﺃﻥ ﺍﻟﻨ ﺑﻴ ﻦ ﻣ ﻤﻠﹸﻮ ﹶﻛﻴ ِﻦ ﻭ ﹶﻻ ﻛﹶﺎِﻓ ﺮﻳ ِﻦ ،#ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ $ﺍﻟﺘﻤﻬﻴﺪ.# ﺲ ﺑﻴﻨ ﻬ ﻢ ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﻳﻀﺎﹰ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻣﺮﻓﻮﻋﹰﺎ$ :ﹶﺃ ﺭﺑ ﻌ ﹲﺔ ﹶﻟﻴ ﺴﻠِﻢ ﺲ ﺑﻴ ﻦ ﺍ ﹸﳌ ﺲ ﺑﻴ ﻦ ﺍﳊﹸ ﺮ ِﺓ ﻭﺍﻟ ﻌﺒ ِﺪ ِﻟﻌﺎﻥﹲ ،ﻭﹶﻟﻴ ﳊﺮ ﻭﺍﻷﻣ ِﺔ ِﻟﻌﺎﻥﹲ ،ﻭﹶﻟﻴ ﺲ ﺑﻴ ﻦ ﺍ ﹸ ِﻟﻌﺎ ﹲﻥ :ﹶﻟﻴ )(١ ﺴِﻠ ِﻢ ﻭﺍﻟﻨ ﺲ ﺑﻴ ﻦ ﺍﳌﹸ ﻭﺍﻟﻴﻬﻮ ِﺩﻳ ِﺔ ِﻟﻌﺎﻥﹲ ،ﻭﹶﻟﻴ ﺼﺮﺍِﻧﻴ ِﺔ ِﻟﻌﺎ ﹲﻥ. # ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ $ﻣﺼﻨﻔﻪ ،#ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻗﺎﻝ :ﻣﻦ ﻭﺻﻴﺔ ﺍﻟﻨﱮ ج ﻟِﻌﺘﺎﺏ ﺑﻦ ﹶﺃﺳِﻴﺪ :ﺃﻥ ﻻ ﻟِﻌﺎﻥ ﺑﲔ ﺃﺭﺑﻊ ،ﻓﺬﻛﺮ ﻣﻌﻨﺎﻩ) .(٢ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻠﱠﻌﺎ ﹶﻥ ﺟِ ﻌ ﹶﻞ ﺑﺪ ﹶﻝ ﺍﻟﺸﻬﺎﺩﺓ، ﺼ ﺢ ﺇﻻ ﳑﻦ ﺗﺼﺢ ﻣﻨﻪ ،ﻭﳍﺬﺍ ﺗﺤ ﺪ ﺍﳌﺮﺃﺓ ﺑِﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ، ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣﻬﺎ ﻋﻨﺪ ﻋﺪﻣﻬﺎ ،ﻓﹶﻼ ﻳ ِ ﻼ ﻟﻠﻠِﻌﺎﻧﻪ ﻣﱰﻟ ﹶﺔ ﺃﺭﺑﻌ ِﺔ ﺷﻬﻮﺩ. ﻭﻧﻜﻮﳍﺎ ﺗﱰﻳ ﹰ ﺚ$ :ﻟﻮﻻ ﻣﺎ ﻣﻀﻰ ِﻣ ﻦ ﺍﻷﻳﻤﺎﻥِ ،ﹶﻟﻜﹶﺎ ﹶﻥ ﱃ ﻭﹶﻟﻬﺎ ﺷ ﹾﺄ ﹲﻥ ،#ﻓﺎﶈﻔﻮﻅ ﻗﺎﻟﹸﻮﺍ :ﻭﺃﻣﺎ ﺍﳊﺪﻳ ﹸ ﻓﻴﻪ :ﻟﻮﻻ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺻﺤﻴﺤﻪ .#ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﹶﻟ ﻮ ﹶﻻ ﻣﺎ ﻣﻀﻰ ِﻣ ﻦ ﺍ َﻷﻳﻤﺎﻥِ ،ﻓﻤﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺎﺩ ﺍﺑﻦ ﻣﻨﺼﻮﺭ ،ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﻏﲑ ﻭﺍﺣﺪ .ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﻟﻴﺲ ﺑﺸﻰﺀ .ﻭﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳉﻨﻴﺪ ﺍﻟﺮﺍﺯﻯ :ﻣﺘﺮﻭﻙ ﻗﺪﺭﻯ .ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ :ﺿﻌﻴﻒ. ﲔ ﻋﻠﻰ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ، ﻭﻗﺪ ﺍﺳﺘﻘﺮﺕ ﻗﺎﻋﺪﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻟﺒﻴﻨ ﹶﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻲ ،ﻭﺍﻟﻴﻤ ﻭﺍﻟﺰﻭﺝ ﻫﺎ ﻫﻨﺎ ﻣ ﺪﻉٍ ،ﻓﻠِﻌﺎﻧﻪ ﺷﻬﺎﺩﺓ ،ﻭﻟﻮ ﻛﺎﻥ ﳝﻴﻨﹰﺎ ﱂ ﺗﺸﺮﻉ ﰲ ﺟﺎﻧﺒﻪ .ﻗﺎﻝ ﺍﻷﻭﻟﻮﻥ: ﺃﻣﺎ ﺗﺴﻤﻴﺘﻪ ﺷﻬﺎﺩﺓﹰ ،ﻓﻠِﻘﻮﻝ ﺍﳌﻠﺘ ِﻌ ِﻦ ﰲ ﳝﻴﻨﻪ :ﺃﺷﻬﺪ ﺑﺎﻟﻠﱠﻪ ،ﻓﺴﻤﻰ ﺑﺬﻟﻚ ﺷﻬﺎﺩﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﳝﻴﻨﹰﺎ ﺍﻋﺘﺒﺎﺭﹰﺍ ﺑﻠﻔﻈﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻛﻴﻒ ﻭﻫﻮ ﻣﺼﺮﺡ ﻓﻴﻪ ﺑﺎﻟﻘﺴﻢ ﻭﺟﻮﺍﺑﻪ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ: ﺃﺷﻬﺪ ﺑﺎﻟﱠﻠﻪِ ،ﺍﻧﻌﻘﺪﺕ ﳝﻴﻨﻪ ﻓﺒﺬﻟﻚ ،ﺳﻮﺍﺀ ﻧﻮﻯ ﺍﻟﻴﻤ ﺏ ﺗ ﻌﺪ ﺫﻟﻚ ﳝﻴﻨﹰﺎ ﲔ ﺃﻭ ﺃﻃﻠﻖ ،ﻭﺍﻟﻌﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(١٦٣/٣ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٤٩٨
٢٤٥ ﰲ ﻟﻐﺘﻬﺎ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ .ﻗﺎﻝ ﻗﻴﺲ: )(١ ﹶﻓﹶﺄ ﺷ ﻬﺪِ ﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﹶﺃﻧﻰ ﹸﺃ ِﺣﺒﻬﺎ ﻓﹶﻬﺬﹶﺍ ﹶﻟﻬﺎ ِﻋﻨﺪِﻯ ﹶﻓﻤﺎ ِﻋﻨ ﺪﻫﺎ ِﻟﻴﺎ ﻭﰱ ﻫﺬﺍ ﺣﺠﺔ ﳌﻦ ﻗﺎﻝ :ﺇﻥ ﻗﻮﻟﻪ$ :ﺃﺷﻬﺪ #ﺗﻨﻌﻘِﺪ ﺑﻪ ﺍﻟﻴﻤﲔ ،ﻭﻟﻮ ﱂ ﻳ ﹸﻘ ﹾﻞ :ﺑﺎﻟﱠﻠﻪِ، ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ .ﻭﺍﻟﺜﺎﻧﻴﺔ ،ﻻ ﻳﻜﻮﻥ ﳝﻴﻨﹰﺎ ﺇﻻ ﺑﺎﻟﻨﻴﺔِ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻷﻛﺜﺮﻳﻦ .ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ :ﺃﺷﻬﺪ ﺑﺎﻟﻠﱠﻪ ﳝﲔ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ ﲟﻄﻠﻘﺔ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﺳﺘﺜﻨﺎﺅﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻔﺴﻬﻢ ﻣِﻦ ﺍﻟﺸﻬﺪﺍﺀ ،ﻓﻴﻘﺎﻝ ﺃﻭ ﹰﻻ$ :ﺇﻻ #ﻫﺎ ﻫﻨﺎ: ﺻﻔﺔ ﲟﻌﲎ ﻏﲑ ،ﻭﺍﳌﻌﲎ :ﻭﱂ ﻳﻜﻦ ﳍﻢ ﺷﻬﺪﺍﺀ ﻏ ﲑ ﺃﻧﻔﺴﻬﻢ ،ﻓﺈﻥ $ﻏﲑﹰﺍ ،#ﻭ$ﻭﺇ ﱠﻻ# ﻼ ﻋﻠﻰ $ﺇ ﱠﻻ ،#ﻭﻳﻮﺻﻒ ﺑـ $ﺇ ﱠﻻ# ﻳﺘﻌﺎﺭﺿﺎﻥ ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ،ﻓﻴﺴﺘﺜﲎ ﺑـ $ﻏﲑ #ﲪ ﹰ ﻼ ﻋﻠﻰ $ﻏﲑ.# ﲪﹰ ﻭﻳﻘﺎﻝ ﺛﺎﻧﻴﹰﺎ :ﺇﻥ $ﺃﻧﻔﺴﻬﻢ #ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ،ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻘﻄﻌﹰﺎ ﻋﻠﻰ ﻟﻐﺔ ﺑﲎ ﲤﻴﻢ ،ﻓﺈﻢ ﻳﺒﺬﻟﻮﻥ ﰲ ﺍﻻﻧﻘﻄﺎﻉ ،ﻛﻤﺎ ﻳﺒﺪِﻝ ﺃﻫ ﹸﻞ ﺍﳊﺠﺎﺯ ﻭﻫﻢ ﰲ ﺍﻻﺗﺼﺎﻝ. ﻭﻳﻘﺎﻝ ﺛﺎﻟﺜﹰﺎ :ﺇﳕﺎ ﺍﺳﺘﺜﲎ $ﺃﻧﻔﺴﻬﻢ #ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﻷﻧﻪ ﻧﺰﳍﻢ ﻣﱰﻟﺘﻬﻢ ﰲ ﻗﺒﻮﻝ ﻗﻮﳍﻢ، ﻭﻫﺬﺍ ﻗﻮﻯ ﺟﺪﹰﺍ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺮﺟﻢ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺘﻌﺎﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻧﻜﻠﺖ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻛﻤﺎ ﻳﺄﺗﻰ ﺗﻘﺮﻳﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ .ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﻟﻌﺎﻢ ﳚﻤﻊ ﺍﻟﻮﺻﻔﲔ ،ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻬﺎﺩﺓ، ﻓﻬﻮ ﺷﻬﺎﺩﺓ ﻣﺆﻛﱠﺪﺓ ﺑﺎﻟﻘﺴﻢ ﻭﺍﻟﺘﻜﺮﺍﺭ ،ﻭﳝﲔ ﻣﻐﻠﱠﻈﺔ ﺑﻠﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻻﻗﺘﻀﺎﺀ ﺍﳊﺎﻝ ﺗﺄﻛﻴﺪ ﺍﻷﻣﺮ. ﻭﳍﺬﺍ ﺍﻋﺘﱪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﺸﺮﺓ ﺃﻧﻮﺍﻉ. ﺃﺣﺪﻫﺎ :ﺫﻛﺮ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ. ﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺃﲨﻌﻬﺎ ﳌﻌﺎﱏ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ،ﻭﻫﻮ ﺍﻟﺜﺎﱏ :ﺫﻛﺮ ﺍﻟﻘﺴﻢ ﺑﺄﺣﺪ ﺃﲰﺎ ِﺀ ﺍﻟﺮ ﺍﺳﻢ ﺍﻟﻠﱠﻪ ﺟﻞﱠ ﺫِﻛﺮﻩ. ﺍﻟﺜﺎﻟﺚ :ﺗﺄﻛﻴ ﺪ ﺍﳉﻮﺍﺏ ﺑِﻤﺎ ﻳﺆﻛﱢﺪ ﺑﻪ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻪ ،ﻣﻦ $ﺇﻥ ،ﻭﺍﻟﻼﻡ ،#ﻭﺇﺗﻴﺎﻧﻪ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺬﻱ ﻫﻮ ﺻﺎﺩﻕ ﻭﻛﺎﺫﺏ ﺩﻭﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻯ ﻫﻮ ﺻﺪﻕ ﻭﻛﺬﺏ. ﺍﻟﺮﺍﺑﻊ :ﺗﻜﺮﺍ ﺭ ﺫﻟﻚ ﺃﺭﺑﻊ ﻣﺮﺍﺕ. ﺍﳋﺎﻣﺲ :ﺩﻋﺎﺅﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺍﳋﺎﻣﺴﺔ ﺑﻠﻌﻨﺔ ﺍﻟﻠﱠﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ. ) (١ﺍﻟﺒﻴﺖ ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ ٣٠٠ﻣﻦ ﻗﺼﻴﺪﺗﻪ.
٢٤٦ ﺍﻟﺴﺎﺩﺱ :ﺇﺧﺒﺎﺭﻩ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ ﺃﺎ ﺍﳌﻮﺟِﺒ ﹸﺔ ﻟﻌﺬﺍﺏ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﺇﻣﺎ ﺍﳊ ﺪ ﺃﻭ ﺍﳊﺒﺲ، ﻭﺟﻌﻞ ﻟﻌﺎﺎ ﺩﺍﺭﺋﹰﺎ ﻟﻠﻌﺬﺍﺏ ﻋﻨﻬﺎ. ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻌﺎﻥ ﻳﻮﺟﺐ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺇﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻣﺎ ﰲ ﺍﻵﺧﺮﺓ. ﺏ ﺑﻴﺘﻬﺎ ،ﻭﻛﺴﺮﻫﺎ ﺑﺎﻟﻔﺮﺍﻕ. ﺍﻟﺘﺎﺳﻊ :ﺍﻟﺘﻔﺮﻳ ﻖ ﺑﲔ ﺍﳌﺘﻼﻋﻨﲔ ،ﻭﺧﺮﺍ ﺍﻟﻌﺎﺷ ﺮ :ﺗﺄﺑﻴﺪ ﺗﻠﻚ ﺍﻟﻔﺮﻗﺔ ﻭﺩﻭﺍﻡ ﺍﻟﺘﺤﺮﱘ ﺑﻴﻨﻬﻤﺎ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺷﺄ ﹸﻥ ﻫﺬﺍ ﺍﻟﻠﻌﺎ ِﻥ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ،ﺟِ ﻌ ﹶﻞ ﳝﻴﻨﹰﺎ ﻣﻘﺮﻭﻧﹰﺎ ﺑﺎﻟﺸﻬﺎﺩﺓ ،ﻭﺷﻬﺎﺩﺓ ﻣﻘﺮﻭﻧﺔ ﺑﺎﻟﻴﻤﲔ ،ﻭﺟﻌﻞ ﺍﳌﻠﺘﻌﻦ ﻟﻘﺒﻮﻝ ﻗﻮﻟﻪ ﻛﺎﻟﺸﺎﻫﺪ ،ﻓﺈﻥ ﻧﻜﻠﺖ ﺍﳌﺮﺃﺓﹸ ،ﻣﻀﺖ ﺷﻬﺎﺩﺗﻪ ﻭ ﺣ ﺪﺕ ،ﻭﺃﻓﺎﺩﺕ ﺷﻬﺎﺩﺗﻪ ﻭﳝﻴﻨ ﻪ ﺷﻴﺌﲔ: ﺳﻘﻮﻁ ﺍﳊﺪ ﻋﻨﻪ ،ﻭﻭﺟﻮﺑﻪ ﻋﻠﻴﻬﺎ .ﻭﺇﻥ ﺍﻟﺘﻌﻨﺖ ﺍﳌﺮﺃﺓ ﻭﻋﺎﺭﺿﺖ ﻟﻌﺎﻧﻪ ﺑﻠﻌﺎﻥ ﺁﺧﺮ ﻣﻨﻬﺎ، ﻁ ﺍﳊﺪ ﻋﻨﻪ ﺩﻭﻥ ﻭﺟﺒﻪ ﻋﻠﻴﻬﺎ ،ﻓﻜﺎﻥ ﺷﻬﺎﺩﺓ ﻭﳝﻴﻨﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺩﻭﺎ ،ﻷﻧﻪ ﺃﻓﺎﺩ ﻟﻌﺎﻧﻪ ﺳﻘﻮ ﹶ ﺇﻥ ﻛﺎﻥ ﳝﻴﻨﹰﺎ ﳏﻀﺔ ﻓﻬﻰ ﻻ ﲢ ﺪ ﲟﺠﺮﺩ ﺣﻠﻔﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺷﻬﺎﺩﺓ ﻓﻼ ﲢ ﺪ ﲟﺠﺮﺩ ﺷﻬﺎﺩﺗﻪ ﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻴﻤﲔ ﰲ ﺣﻘﱢﻪ ﺑﺘﺄﻛﱡﺪ ِﻩ ﻯ ﺟﺎﻧ ﻋﻠﻴﻬﺎ ﻭﺣﺪﻩ .ﻓﺈﺫﺍ ﺍﻧﻀﻢ ﺇﱃ ﺫﻟﻚ ﻧﻜﻮﻟﹸﻬﺎ ،ﻗﻮ ﻼ ﻇﺎﻫﺮﹰﺍ ﻋﻠﻰ ﺻﺪﻗﺔ ،ﻓﺄﺳﻘﻂ ﺍﳊﺪ ﻋﻨﻪ ،ﻭﺃﻭﺟﺒﻪ ﻋﻠﻴﻬﺎ ،ﻭﻫﺬﺍ ﺃﺣﺴ ﻦ ﻭﻧﻜﻮﳍﺎ ،ﻓﻜﺎﻥ ﺩﻟﻴ ﹰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳊﻜﻢ ،ﻭﻣﻦ ﹶﺃﺣﺴ ﻦ ﻣﻦ ﺍﻟﻠﱠﻪ ﺣﻜﻤﹰﺎ ﻟِﻘﻮﻡ ﻳﻮِﻗﻨﻮﻥﹶ ،ﻭﻗﺪ ﻇﻬﺮ ﺬﺍ ﺃﻧﻪ ﳝﲔ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺷﻬﺎﺩ ﹲﺓ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻴﻤﲔ. ﲔ ﺩﻻﻟﺘﻪ ﻟﻮ ﻛﺎﻥ ﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻓﻤﺎ ﺃﺑ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻚ ﻭﻣﻔﺎﻭﺯ .ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺻﺤﻴﺤﹰﺎ ﺑﻮﺻﻮﻟﻪ ﺇﱃ ﻋﻤﺮﻭ ،ﻭﻟﻜﻦ ﰲ ﻃﺮﻳﻘﻪ ﺇﱃ ﻋﻤﺮﻭ ﻣﻬﺎﻟ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻟﻴﺲ ﺩﻭﻥ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻣﻦ ﳛﺘﺞ ﺑﻪ. ﻭﺃﻣﺎ ﺣﺪﻳﺜﹸﻪ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻓﻌﻠﻰ ﻃﺮﻳﻖ ﺍﳊﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻮﻗﺎﺻﻰ ،ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﺑﺈﲨﺎﻋﻬﻢ ،ﻓﺎﻟﻄﺮﻳﻖ ﺑﻪ ﻣﻘﻄﻮﻋﺔ. ﺏ ﺤﺘﺞ ﺎ ،ﻭ ﻋﺘﺎ ﻯ ﻋﻨﺪﻫﻢ ﺿﻌﻴﻔﺔ ﻻ ﻳ ﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻓﻤﺮﺍﺳﻴ ﹸﻞ ﺍﻟﺰﻫﺮ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻯ ﻭﻻ ﻧﺼﺮﺍﱏ ﺍﻟﺒﺘﺔ ﺣﱴ ﻼ ﻟﻠﻨ ﺑ ﻦ ﺃﺳﻴﺪ ﻛﺎﻥ ﻋﺎﻣ ﹰ ﱮ ج ﻋﻠﻰ ﻣﻜﺔ ،ﻭﱂ ﻳﻜﻦ ﲟﻜﺔ ﻳﻬﻮﺩ ﺻﻴﻪ ﺃﻥ ﻻ ﻳﻼ ِﻋ ﻦ ﺑﻴﻨﻬﻤﺎ. ﻳﻮ ِ ن ﻟﻰ وﻟﻬﺎ ﺷﺄن،# ﻗﺎﻟﻮا :وأﻣﺎ ردﱡآﻢ ﻟﻘﻮﻟﻪ$ :ﻟﻮﻻ ﻣﺎ ﻣﻀﻰ ﻣﻦ اﻷﻳﻤﺎن ،ﻟﻜَﺎ َ وهﻮ ﺣﺪﻳﺚ رواﻩ أﺑﻮ داود ﻓﻲ ﺳﻨﻨﻪ ،وإﺳﻨﺎدﻩ ﻻ ﺑﺄس ﺑﻪ ،وأﻣﺎ ﺗﻌﻠﱡﻘﻜﻢ ﻓﻴﻪ ﻋﻠﻰ
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ى داﻋﻴﺔ إﻟﻰ اﻟﻘﺪر) ،(١وهﺬا ﻻ ﻋﺒﱠﺎد ﺑﻦ ﻣﻨﺼﻮر ،ﻓﺄآﺜﺮ ﻣﺎ ﻋﻴﺐ ﻋﻠﻴﻪ أﻧﻪ ﻗﺪر ﱞ ﻦ اﻟﻘﺪ ِرﻳﱠﺔ واﻟﻤﺮﺟﺌﺔ ج ﺑﺠﻤﺎﻋﺔ ِﻣ َ ﻳﻮﺟﺐ ر ﱠد ﺣﺪﻳﺜﻪِ ،ﻓﻔﻰ اﻟﺼﺤﻴﺢ :اﻻﺣﺘﺠﺎ ُ ﻋِﻠ َﻢ ِ واﻟﺸﻴﻌﺔ ﻣﻤﻦ ُ ﻦ ﻗﻮﻟﻪ$ :ﻟﻮﻻ ﻣﺎ َﻣﻀَﻰ ﻣِﻦ آﺘﺎب ﺻ ْﺪﻗُﻪ) ،(٢وﻻ ﺗﻨﺎﻓﻰ ﺑﻴ َ اﻟﻠﱠﻪ ﺗﻌﺎﻟﻰ$ ،#وﻟﻮﻻ ﻣﺎ ﻣﻀﻰ ﻣﻦ اﻷﻳﻤﺎن ،#ﻓﻴﺤﺘﺎج إﻟﻰ ﺗﺮﺟﻴﺢ أﺣ ِﺪ اﻟﻠﻔﻈﻴﻦ، ب اﻟﻠﱠﻪ ب اﻟﻠﱠﻪ ،وآﺘﺎ ُ وﺗﻘﺪﻳﻤﻪ ﻋﻠﻰ اﻵﺧﺮ ،ﺑﻞ اﻷﻳﻤﺎن اﻟﻤﺬآﻮرة هﻰ ﻓﻲ آﺘﺎ ِ ﺗﻌﺎﻟﻰ ﺣﻜﻤُﻪ اﻟﺬى ﺣﻜﻢ ﺑﻪ ﺑﻴﻦ اﻟﻤﺘﻼﻋﻨﻴﻦ ،وأراد ج :ﻟﻮﻻ ﻣﺎ ﻣﻀﻰ ﻣِﻦ ﺣﻜﻢ ﻞ ﺑﻴﻦ اﻟﻤﺘﻼﻋﻨَﻴﻦ ،ﻟﻜﺎن ﻟﻬﺎ ﺷﺄن ﺁﺧﺮ. اﻟﻠﱠﻪ اﻟﺬى ﻓﺼ َ
ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﻗﺎﻋﺪ ﹶﺓ ﺍﻟﺸﺮﻳﻌ ِﺔ ﺍﺳﺘﻘﺮﺕ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﰲ ﺟﺎﻧﺐ ﺍﳌﺪﻋﻰ ،ﻭﺍﻟﻴﻤﲔ ﰲ ﺟﺎﻧﺐ ﺍﳌ ﺪﻋﻰ ﻋﻠﻴﻪ ،ﻓﺠﻮﺍﺑﻪ ﻣِﻦ ﻭﺟﻮﻩ ،ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﺸﺮﻳﻌ ﹶﺔ ﱂ ﺗﺴﺘ ِﻘ ﺮ ﻋﻠﻰ ﻫﺬﺍ ،ﺑﻞ ﻗﺪ ﺍﺳﺘﻘﺮﺕ ﰲ ﺍﻟﻘﹶﺴﺎﻣﺔ ﺑﺄﻥ ﻳﺒﺪﺃ ﺑﺄﳝﺎﻥ ﺍﳌﺪﻋﲔ ،ﻭﻫﺬ ﻟﻘﻮﺓ ﺟﺎﻧﺒﻬﻢ ﺐ ﺑﺎﻟﱠﻠ ﻮﺙِ ،ﻭﻗﺎﻋﺪ ﹸﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻟﻴﻤﲔ ﺗﻜﻮﻥ ﻣﻦ ﺟﻨﺒﺔ ﺃﻗﻮﻯ ﺍﳌﺘﺪﺍﻋﻴﲔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺟﺎﻧ ﺐ ﺍﳌﺪﻋﻰ ﰲ ﲔ ﰲ ﺟﺎﻧﺒﻪ ،ﻓﻠﻤﺎ ﻗﻮﻯ ﺟﺎﻧ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻗﻮﻳﹰﺎ ﺑﺎﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ،ﺷﺮﻋﺖ ﺍﻟﻴﻤ ﲔ ﰲ ﺟﺎﻧﺒﻪ ،ﻓﻴﻘﺎﻝ ﻟﻪ :ﺍﺣﻠﻒ ﻭﺍﺳﺘﺤﻖ ،ﻭﻫﺬﺍ ﻣِﻦ ﻛﻤﺎﻝ ﺍﻟﻘﺴﺎﻣﺔ ﺑﺎﻟﻠﻮﺙ ﻛﺎﻧﺖ ﺍﻟﻴﻤ ﲔ ﻣِﻦ ﺟﺎﻧﺐ ﺣﻜﻤﺔ ﺍﻟﺸﺎﺭﻉ ﻭﺍﻗﺘﻀﺎﺋﻪ ﻟﻠﻤﺼﺎﱀ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ ،ﻭﻟﻮ ﺷﺮﻋﺖ ﺍﻟﻴﻤ ﻭﺍﺣﺪ ﺩﺍﺋﻤﺎﹰ ،ﻟﺬﻫﺒﺖ ﻗﻮ ﹸﺓ ﺍﳉﺎﻧﺐ ﺍﻟﺮﺍﺟﺢ ﻫﺪﺭﺍﹰ ،ﻭﺣﻜﻤﺔ ﺍﻟﺸﺎﺭﻉ ﺗﺄﰉ ﺫﻟﻚ ،ﻓﺎﻟﺬﻯ ﺟﺎﺀ ﺑﻪ ﻫﻮ ﻏﺎﻳ ﹸﺔ ﺍﳊﻜﻤﺔ ﻭﺍﳌﺼﻠﺤﺔ. ﻑ ﻫﺬﺍ ،ﻓﺠﺎﻧﺐ ﺍﻟﺰﻭﺝ ﻫﺎ ﻫﻨﺎ ﺃﻗﻮﻯ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺗﻨ ِﻜﺮ ﺯﻧﺎﻫﺎ، ﻭﺇﺫﺍ ﻋِ ﺮ ﺽ ﰲ ﻫﺘﻚ ﺣﺮﻣﺘﻪ ،ﻭﺇﻓﺴﺎﺩ ﻓﺮﺍﺷﻪ ،ﻭﻧﺴﺒﺔ ﺃﻫﻠﻪ ﺇﱃ ﺝ ﻟﻴﺲ ﻟﻪ ﻏﺮ ﻭﺗﺒﻬﺘﻪ ،ﻭﺍﻟﺰﻭ ﺵ ﻋﻠﻴﻪ ،ﻭﺃﻛﺮﻩ ﺷﻰﺀ ﺇﻟﻴﻪ ،ﻓﻜﺎﻥ ﻫﺬﺍ ﻟﻮﺛﹰﺎ ﻇﺎﻫﺮﺍﹰ ،ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ ﺍﻟﻔﺠﻮﺭ ،ﺑﻞ ﺫﻟﻚ ﺃﺷﻮ ﺱ ﺧﺎﺻﻬﻢ ﻭﻋﺎﻣﻬﻢ ،ﻓﺎﺳﺘﻘ ﱠﻞ ﺫﻟﻚ ﺑﺜﺒﻮﺕ ﺏ ﺍﻟﻨﺎ ِ ﺇﻟﻴﻪ ﻧﻜﻮ ﹸﻝ ﺍﳌﺮﺃﺓ ﻗﻮﻯ ﺍﻷﻣ ﺮ ﺟﺪﹰﺍ ﰲ ﻗﻠﻮ ِ ﺕ ﺑﻠﻌﺎﻧﻪ ،ﻭﻟﻜﻦ ﳌﺎ ﺗﻜﻦ ﺃﳝﺎﻧﻪ ﲟﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻷﺭﺑﻌﺔ ﺣﻜﻢ ﺍﻟﺰﱏ ﻋﻠﻴﻬﺎ ﺷﺮﻋﺎﹰ ،ﻓﺤﻔ ﺪ ﺏ ﺍﳊ ﺪ ﺏ ﻋﺬﺍ ﺣﻘﻴﻘﺔﹰ ،ﻛﺎﻥ ﳍﺎ ﺃﻥ ﺗﻌﺎ ِﺭﺿﻬﺎ ﺑﺄﳝﺎﻥ ﺃﺧﺮﻯ ﻣﺜﻠِﻬﺎ ﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺎ ﺍﻟﻌﺬﺍ ﲔ﴾ ]ﺍﻟﻨﻮﺭ ،[٢ :ﻭﻟﻮ ﻛﺎﻥ ﺸ ﻬ ﺪ ﻋﺬﹶﺍﺑ ﻬﻤﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﺍﳌﹸ ﺆ ِﻣِﻨ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﹾﻟﻴ ) (١ﺑﻞ ﻫﻮ ﺳﻲﺀ ﺍﳊﻔﻆ ﻭﻣﺪﻟﺲ. ) (٢ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ :١٢٠/١ﻭﺃﻣﺎ ﺍﳌﻨﺘﺤﻠﻮﻥ ﺍﳌﺬﺍﻫﺐ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻣﺜﻞ ﺍﻹﺭﺟﺎﺀ ﻭﺍﻟﺘﺮﻓﺾ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ ،ﻓﺈﻧﺎ ﳓﺘﺞ ﺑﺄﺧﺒﺎﺭﻫﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺛﻘﺎﺕ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻭﺻﻔﻨﺎﻩ.
٢٤٨ ﻟِﻌﺎﻧﻪ ﺑﻴﻨ ﹰﺔ ﺣﻘﻴﻘﺔﹰ ،ﳌﺎ ﺩﻓﻌﺖ ﺃﳝﺎﺎ ﻋﻨﻬﺎ ﺷﻴﺌﹰﺎ. ﺢ ﺑﺎﻟﻔﺼﻞ اﻟﺜﺎﻧﻰ اﻟﻤﺴﺘﻔﺎد ﻣﻦ ﻗﻀﺎء رﺳﻮل اﻟﻠﱠﻪ ج ،وهﻮ أن اﻟﻤﺮأ َة ﻀُ وهﺬا ﻳﺘﱠ ِ ﺲ ﺣﺘﻰ ُﺗ ِﻘﺮﱠ ،أو ﺗُﻼﻋﻦ؟ ﻓﻴﻪ ﻗﻮﻻن ﻟﻠﻔﻘﻬﺎء .ﻓﻘﺎل ﺤﺪﱡ أو ﺗُﺤ َﺒ ُ إذا ﻟﻢ ﺗﻠﺘ ِﻌﻦْ ،ﻓﻬﻞ ُﺗ َ ﻞ اﻟﺤﺠﺎز .وﻗﺎل ل أه ِ ﺤﺪﱡ ،وهﻮ ﻗﻮ ُ اﻟﺸﺎﻓﻌﻰ ،وﺟﻤﺎﻋﺔ ﻣﻦ اﻟﺴﻠﻒ واﻟﺨﻠﻒُ :ﺗ َ ﻋﻦَ ،وهﻮ ﻗﻮ ُ ﺲ ﺣﺘﻰ ُﺗ ِﻘﺮﱠ أو ﺗُﻼ ِ أﺣﻤﺪ :ﺗُﺤﺒ ُ ل أهﻞ اﻟﻌِﺮاق .وﻋﻨﻪ رواﻳﺔ ﺛﺎﻧﻴﺔ: ﺲ وﻳُﺨﻠﱠﻰ ﺳﺒﻴﻠُﻬﺎ. ﻻ ﺗﺤ َﺒ ُ
ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭ ﻣ ﻦ ﻭﺍﻓﻘﻬﻢ :ﻟﻮ ﻛﺎﻥ ﻟِﻌﺎﻥﹸ ﺍﻟﺮﺟﻞ ﺑﻴﻨ ﹰﺔ ﺗﻮ ِﺟﺐ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ،ﱂ ﲤﻠﻚ ﺇﺳﻘﺎﻃﹶﻪ ﺑﺎﻟﻠﻌﺎﻥِ ،ﻭﺗﻜﺬﻳﺐ ﺍﻟﺒﻴﻨﺔ ،ﻛﻤﺎ ﻟﻮ ﺷﻬﺪ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﺔ. ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻟﻮ ﺷﻬﺪ ﻋﻠﻴﻬﺎ ﻣﻊ ﺛﻼﺛﺔ ﻏﲑِﻩ ،ﱂ ﲢﺪ ﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﻸﻥ ﻻ ﺗﺤ ﺪ ﺑﺸﻬﺎﺩﺗﻪ ﻭﺣﺪﻩ ﺃﻭﱃ ﻭﺃﺣﺮﻯ .ﻗﺎﻟﹸﻮﺍ :ﻭﻷﻧﻪ ﺃﺣ ﺪ ﺍﳌﺘﻼﻋﻨﲔ ،ﻓﻼ ﻳﻮ ِﺟﺐ ﺣ ﺪ ﺍﻵﺧﺮ ،ﻛﻤﺎ ﱂ ﻳﻮﺟﺐ ﻟِﻌﺎﻧﻬﺎ ﺣﺪﻩ. ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ ج$ :ﺍﻟﺒﻴﻨﺔﹸ ﻋﻠﻰ ﺍ ﹸﳌﺪﻋﻰ .#ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﺎ ﻫﻨﺎ ﻣﺪﻉ. ﺏ ﺍﳊﺪ ﻋﻠﻴﻬﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺐ ﻟِﻌﺎﻧﻪ ﺇﺳﻘﺎﻁ ﺍﳊﺪ ﻋﻦ ﻧﻔﺴﻪ ﻻ ﺇﳚﺎ ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﻣﻮﺟ ﺐ ﻗﺬ ِ ﺍﻟﻨﱮ ج$ :ﺍﻟﺒﻴﻨﺔﹸ ﻭﺇﻻ ﺣﺪ ﰲ ﹶﻇ ﻬ ِﺮ ﻙ ،#ﻓﺈﻥ ﻣﻮ ِﺟ ﻑ ﻑ ﺍﻟﺰﻭﺝ ،ﻛﻤﻮ ِﺟﺐ ﻗﺬ ِ ﺍﻷﺟﻨﱮ ﻭﻫﻮ ﺍﳊﺪ ،ﻓﺠﻌﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﺑﺎﻟﻠﻌﺎﻥ ،ﻭﺟﻌﻞ ﻃﺮﻳﻖ ﺤﺪ ﳊﺒﻞﹸ ﻋﻨﺪ ﻣﻦ ﻳ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﺣ ﺪ ﺃﻣﺮﻳﻦ :ﺇﻣﺎ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ ،ﺃﻭ ﺍﻋﺘﺮﺍﻑ ،ﺃﻭ ﺍ ﹶ ﺑﻪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻛﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﻣﻨﱪ ﻒ ﻣﻦ ﺯﻧﻰ ﻣِﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﳏﺼﻨﹰﺎ ﺐ ﻋﻠﻰ ﻛ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﻭﺍﻟﺮﺟ ﻢ ﻭﺍ ِﺟ ﳊﺒﻞﹸ ،ﺃﻭ ﺍﻻﻋﺘﺮﺍﻑ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺠﻌﻼ ﺇﺫﺍ ﻗﺎﻣﺖ ﺑﻴﻨﺔﹲ ،ﺃﻭ ﻛﺎﻥ ﺍ ﹶ ﻃﺮﻳﻖ ﺍﳊ ﺪ ﺛﻼﺛﺔ ﱂ ﳚﻌﻼ ﻓﻴﻬﺎ ﺍﻟﻠﻌﺎﻥ. ﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺪ ،ﻷﻥ ﲢﻘﻖ ﺯﻧﺎﻫﺎ ﺇﻣﺎ ﺃﻥ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻬﺬﻩ ﱂ ﻳﺘﺤﻘﻖ ﺯﻧﺎﻫﺎ ،ﻓﻼ ﳚ ﻂ ﺑِﻠﻌﺎﺎ ﺍﳊﺪ ،ﻭﳌﺎ ﻭﺟﺐ ﺑﻌﺪ ﻳﻜﻮ ﹸﻥ ﺑِﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻷﻧﻪ ﻟﻮ ﲢﻘﻖ ﺑﻪ ،ﱂ ﻳﺴ ﹸﻘ ﹾ ﺫﻟﻚ ﺣﺪ ﻋﻠﻰ ﻗﺎﺫﻓﻬﺎ ،ﻭﻻ ﳚﻮ ﺯ ﺃﻥ ﻳﺘﺤﻘﻖ ﺑﻨﻜﹸﻮﳍﺎ ﺃﻳﻀﺎﹰ ،ﻷﻥ ﺍﳊ ﺪ ﻻ ﻳﺜﺒﺖ ﺑﺎﻟﻨﻜﻮﻝ، ﻓﺈﻥ ﺍﳊ ﺪ ﻳﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕِ ،ﻓﻜﻴﻒ ﳚﺐ ﺑﺎﻟﻨﻜﻮﻝِ ،ﻓﺈﻥ ﺍﻟﻨﻜﻮﻝﹶ ،ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟِﺸﺪﺓ ﺧ ﹶﻔ ِﺮﻫﺎ ،ﺃﻭ ﻟﻌ ﹾﻘﹶﻠ ِﺔ ﻟِﺴﺎﺎ ،ﺃﻭ ﻟِﺪﻫﺸﻬﺎ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻟﻔﺎﺿﺢ ﺍﳌﺨﺰﻯ ،ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ ﺖ ﺍﳊ ﺪ ﺍﻟﺬﻯ ﺍﻋِﺒ ﺮ ﰲ ﺑﻴﻨﺘﻪ ﻣﻦ ﺍﻟﻌﺪﺩ ﺿﻌﻒ ﻣﺎ ﺍﻋﺘﱪ ﰲ ﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ ،ﻓﻜﻴﻒ ﻳﺜﺒ
٢٤٩ ﺍﳊﺪﻭﺩ ،ﻭﰱ ﺇﻗﺮﺍﺭﻩ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ،ﻭﺍﻋﺘِﺒ ﺮ ﰲ ﻛﻞ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﻒ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺴﺘﺮ ،ﻭﺩﻓﻌﹰﺎ ﻹﺛﺒﺎﺕ ﺍﳊ ﺪ ﺑﺄﺑﻠﻎ ﻭﺍﻟﺒﻴﻨﺔ ﺃﻥ ﻳﺘﻀﻤﻦ ﻭﺻ ﻼ ﺇﱃ ﺇﺳﻘﺎﻁ ﺍﳊ ﺪ ﺑﺄﺩﱏ ﺷﺒﻬﺔ ،ﻓﻜﻴﻒ ﳚﻮ ﺯ ﺃﻥ ﻳﻘﻀﻰ ﻓﻴﻪ ﺍﻟﻄﺮﻕ ﻭﺁﻛِﺪﻫﺎ ،ﻭﺗﻮﺳ ﹰ ﺑﺎﻟﻨﻜﻮ ِﻝ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﻔﺴﻪ ﺷﺒﻬﺔ ﻻ ﻳﻘﻀﻲ ﺑﻪ ﰲ ﺷﻰﺀ ﻣﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺒﺘﺔ ﻭﻻ ﻓﻴﻤﺎ ﻋﺪ ﺍﻷﻣﻮﺍﻝ؟ ﻗﺎﻟﻮﺍ :ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻻ ﻳﺮﻯ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﻜﻮﻝ ﰲ ﺩﺭﻫﻢ ﻓﻤﺎ ﺩﻭﻧﻪ ،ﻭﻻ ﰲ ﺃﺩﱏ ﺗﻌﺰﻳﺮ ،ﻓﻜﻴﻒ ﻳﻘﻀﻰ ﺑﻪ ﰲ ﺃﻋﻈﻢ ﺍﻷﻣﻮﺭ ﻭﺃﺑﻌﺪِﻫﺎ ﺛﺒﻮﺗﺎﹰ ،ﻭﺃﺳﺮﻋﻬﺎ ﺳﻘﻮﻃﺎﹰ، ﻭﻷﺎ ﻟﻮ ﺃﻗﺮﺕ ﺑﻠﺴﺎﺎ ،ﰒ ﺭﺟﻌﺖ ،ﱂ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺪ ،ﻓﻸﻥ ﻻ ﳚﺐ ﲟﺠﺮﺩ ﺍﻣﺘﻨﺎﻋﻬﺎ ﻣِﻦ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺑﺮﺍﺀﺎ ﺃﻭﱄ ،ﻭﺇﺫﺍ ﻇﻬﺮ ﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﲢﻘﻖ ﺯﻧﺎﻫﺎ ،ﱂ ﳚﺰ ﺃﻥ ﻳﻘﺎﻝ ﺑﺘﺤﻘﻘﻪ ﻤﺎ ﻟﻮﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﻣﺎ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺸﺒﻬﺔ ﻻ ﻳﺰﻭﻝ ﺑﻀﻢ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ، ﻛﺸﻬﺎﺩﺓ ﻣﺎﺋﺔ ﻓﺎﺳﻖ ،ﻓﺈﻥ ﺍﺣﺘﻤﺎ ﹶﻝ ﻧﻜﻮﳍﺎ ﻟﻔﺮﻁ ﺣﻴﺎﺋﻬﺎ ،ﻭﻫﻴﺒﺔ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ،ﻭﺍﳉﻤﻊ، ﳋ ﹶﻔﺮِ ،ﻭﻋﺠﺰﻫﺎ ﻋﻦ ﺍﻟﻨﻄﻖ ،ﻭﻋﻘﻠﺔ ﻟﺴﺎﺎ ﻻ ﻳﺰﻭ ﹸﻝ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﻻ ﺑﻨﻜﻮﳍﺎ. ﻭﺷﺪﺓ ﺍ ﹶ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻣﺎ ﻻ ﻳﻘﻀﻰ ﻓﻴﻪ ﺑﺎﻟﻴﻤﲔ ﺍﳌﻔﺮﺩﺓ ﻻ ﻳﻘﻀﻰ ﻓﻴﻪ ﺑﺎﻟﻴﻤﲔ ﻣﻊ ﺍﻟﻨﻜﻮﻝ ﻛﺴﺎﺋﺮ ﺍﳊﻘﻮﻕ. ﺸ ﻬ ﺪ﴾ ]ﺍﻟﻨﻮﺭ ،[٨ :ﻓﺎﻟﻌﺬﺍﺏ ﺏ ﹶﺃ ﹾﻥ ﺗ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻳ ﺪﺭﺅﹾﺍ ﻋﻨﻬﺎ ﺍﻟ ﻌﺬﹶﺍ ﺲ ﻭﺍﻟﻌﻘﻮﺑ ﹸﺔ ﺍﳌﻄﻠﻮﺑﺔ ،ﻓﻼ ﻳﺘﻌﲔ ﺇﺭﺍﺩﺓ ﺍﳊ ﺪ ﻫﺎ ﻫﻨﺎ ﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﳊﺪ ،ﻭﺃﻥ ﻳﺮﺍ ﺩ ﺑﻪ ﺍﳊﺒ ﺕ ﺫﻟﻚ ﺑﻪ ،ﻓﺈ ﱠﻥ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﳌﻄﻠﻖ ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻣﻦ ﺧﺎﺭﺝ ،ﻭﺃﺩﱏ ﺩﺭﺟﺎ ِ ﺍﻻﺣﺘﻤﺎﻝ ،ﻓﻼ ﻳﺜﺒ ﺖ ﺍﳊ ﺪ ﻣﻊ ﻗﻴﺎﻣﻪ ،ﻭﻗﺪ ﻳﺮﺟ ﺢ ﻫﺬﺍ ﲟﺎ ﺗﻘﺪﻡ ﻣِﻦ ﻗﻮﻝ ﻋﻤﺮ ﻭﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺇﻥ ﺍﳊ ﺪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺒﻴﻨﺔ ﺃﻭ ﺍﻻﻋﺘﺮﺍﻑ ﺃﻭ ﺍﳊﺒﻞ. ﰒ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﻓﻴﻤﺎ ﻳﺼﻨﻊ ﺎ ﺇﺫﺍ ﱂ ﺗﻼ ِﻋﻦ ،ﻓﻘﺎﻝ ﺃﲪﺪ :ﺇﺫﺍ ﺃﺑﺖ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﻠﺘ ِﻌ ﻦ ﺑﻌ ًﺪ ﺍﻟﺘﻌﺎﻥ ﺍﻟﺮﺟﻞ ،ﺃﺟﱪﺗﻬﺎ ﻋﻠﻴﻪ ،ﻭ ِﻫﺒﺖ ﺃﻥ ﺃ ﺣﻜﹸ ﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺟﻢ ،ﻷﺎ ﻟﻮ ﺃﻗﺮﺕ ﺖ ﺍﻟﻠﻌﺎﻥ؟ ﻭﻋﻨﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺭﻭﺍﻳﺔ ﺑﻠﺴﺎﺎ ،ﱂ ﺃﺭﲨﻬﺎ ﺇﺫﺍ ﺭﺟﻌﺖ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﺑ ِ ﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺪ ،ﻓﻴﺠﺐ ﲣﻠﻴﺔ ﺳﺒﻴﻠﻬﺎ، ﺛﺎﻧﻴﺔ :ﳜﻠﻰ ﺳﺒﻴﻠﹸﻬﺎ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ،ﻷﺎ ﻻ ﳚ ﻛﻤﺎ ﻟﻮ ﱂ ﺗﻜﻤﻞ ﺍﻟﺒﻴﻨﺔ.
٢٥٠ ﻓﺼﻞ
ﻗﺎﻝ ﺍﳌﻮﺟﺒﻮﻥ ﻟﻠﺤ ﺪ :ﻣﻌﻠﻮ ﻡ ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﺘﻌﺎ ﹶﻥ ﺍﻟﺰﻭﺝ ﺑﺪ ﹰﻻ ﻋﻦ ﺡ ﺑﺄﻥ ﲔ ﺷﻬﺪﺍ َﺀ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﺻ ﺮ ﺍﻟﺸﻬﻮﺩ ،ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣﻬﻢ ،ﺑﻞ ﺟﻌﻞ ﺍﻷﺯﻭﺍﺝ ﺍﳌﻠﺘﻌِﻨ ﺕ ﺸ ﻬ ﺪ ﹶﺃ ﺭﺑ ﻊ ﺷﻬﺎﺩﺍ ٍ ﺏ ﹶﺃ ﹾﻥ ﺗ ﻟِﻌﺎﻢ ﺷﻬﺎﺩﺓﹲ ،ﻭﺃﻭﺿﺢ ﺫﻟﻚ ﺑﻘﻮﻟﻪ﴿ :ﻭﻳ ﺪ ﺭ ﺅﹾﺍ ﻋﻨﻬﺎ ﺍﻟ ﻌﺬﹶﺍ ﺑِﺎ ِ ﺐ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻯ ﻗﺪ ﻭ ِﺟﺪ ،ﻭﺃﻧﻪ ﻻ ﻳﺪﻓﻌﻪ ﷲ﴾ ]ﺍﻟﻨﻮﺭ ،[٨ :ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺳﺒ ﻋﻨﻬﺎ ﺇﻻ ﻟﻌﺎﻧﻬﺎ ،ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﺪﻓﻮﻉ ﻋﻨﻬﺎ ﺇﻻ ﻟﻌﺎﻧﻬﺎ ،ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﺪﻓﻮﻉ ﻋﻨﻬﺎ ﺑﻠﻌﻨﻬﺎ ﻫﻮ ﲔ﴾ ]ﺍﻟﻨﻮﺭ ،[٢ :ﻭﻫﺬﺍ ﺸ ﻬ ﺪ ﻋﺬﹶﺍﺑ ﻬﻤﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﺍﳌﹸ ﺆ ِﻣِﻨ ﺍﳌﹶﺬﻛﹸﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﹾﻟﻴ ﻑ ﺇﱃ ﻋﻘﻮﺑ ٍﺔ ﺏ ﺍﳊ ﺪ ﻗﻄﻌﺎﹰ ،ﻓﺬﻛﺮﻩ ﻣﻀﺎﻓﺎﹰ ،ﻭﻣﻌﺮﻓﹰﺎ ﺑﻼﻡ ﺍﻟﻌﻬﺪ ،ﻓﻼ ﳚﻮ ﺯ ﺃﻥ ﻳﻨﺼ ِﺮ ﻋﺬﺍ ﱂ ﺗﺬﻛﺮ ﰲ ﺍﻟﻠﻔﻆ ،ﻭﻻ ﺩ ﱠﻝ ﻋﻠﻴﻬﺎ ﺑﻮﺟ ٍﻪ ﻣِﻦ ﺣﺒﺲ ﺃﻭ ﻏﲑﻩ ،ﻓﻜﻴﻒ ﻳﺨﻠﱠﻰ ﺳﺒﻴﻠﹸﻬﺎ ،ﻭﻳﺪﺭﺃ ﺏ ﺑِﻐﲑ ﻟِﻌﺎﻥ ،ﻭﻫﻞ ﻫﺬﺍ ﺇ ﱠﻻ ﳐﺎﻟﻔ ﹲﺔ ﻟِﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ؟ ﻋﻨﻬﺎ ﺍﻟﻌﺬﺍ ﻗﺎﻟﹸﻮﺍ :ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﻌﺎ ﹶﻥ ﺍﻟﺰﻭﺝ ﺩﺍﺭﺋﹰﺎ ﳊ ﺪ ﺍﻟﻘﺬﻑ ﻋﻨﻪ ،ﻭﺟﻌﻞ ﻟِﻌﺎ ﹶﻥ ﺍﻟﺰﻭﺟﺔ ﺩﺍﺭﺋﹰﺎ ﻟﻌﺬﺍﺏ ﺣ ﺪ ﺍﻟﺰﱏ ﻋﻨﻬﺎ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﱂ ﻳﻼﻋﻦ ﻳﺤ ﺪ ﺣ ﺪ ﺍﻟﻘﺬﻑ، ﻓﻜﺬﻟﻚ ﺍﻟﺰﻭﺟ ﹸﺔ ﺇﺫﺍ ﱂ ﺗﻼﻋﻦ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﳊ ﺪ. ﻗﺎﻟﹸﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﻟﻌﺎ ﹶﻥ ﺍﻟﺰﻭﺝ ﻟﻮ ﻛﺎﻥ ﺑﻴﻨﺔ ﺗﻮﺟﺐ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ﱂ ﲤﻠﻚ ﻫﻰ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ،ﻛﺸﻬﺎﺩﺓ ﺍﻷﺟﻨﱮ. ﻞ ﺑﻨﻔﺴﻪ ﻏﻴ ُﺮ ﻣﺮدود إﻟﻰ أﺣﻜﺎم اﻟﺪﻋﺎوى ﺣﻜ ٌﻢ ﻣﺴﺘﻘ ٌ ﻓﺎﻟﺠﻮاب :أن ﺣﻜﻢ اﻟﻠﱠﻌﺎن ُ ﺷ َﺮﻋَﻪ اﻟﺬى ﺷﺮع ﻧﻈﻴﺮَﻩ ﻣِﻦ اﻷﺣﻜﺎم، واﻟﺒﻴﱢﻨﺎت ،ﺑﻞ هﻮ أﺻﻞ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ َ ﻻ ﻋﻦ اﻟﺸﻬﻮد ن اﻟﺰوج ﺑﺪ ً ل واﻟﺤﺮام ،وﻟﻤﺎ آﺎن ﻟِﻌﺎ ُ وﻓﺼﱠﻠﻪ اﻟﺬى ﻓﺼﱠﻞ اﻟﺤﻼ َ ﻞ وﺣﺪَﻩ ﺑﺤﻜﻢ اﻟﺒﻴﻨﺔ ،وﺟﻌﻞ ﻟﻠﻤﺮأة ﺟ َﺮ َم ﻧﺰل ﻋﻦ ﻣﺮﺗﺒﺔ اﻟﺒﻴﻨﺔ ،ﻓﻠﻢ ﻳﺴﺘ ِﻘ ﱠ ﻻ َ ﺢ أﺣﺪ اﻟﻠﻌﺎﻧﻴﻦ ﻋﻠﻰ اﻵﺧﺮ ﻣﻌﺎرﺿﺘﻪ ﺑﻠﻌﺎن ﻧﻈﻴﺮﻩ ،وﺣﻴﻨﺌﺬ ﻓﻼ ﻳﻈﻬﺮ ﺗﺮﺟﻴ ُ ﻟﻨﺎ ،واﻟﻠﱠﻪ ﻳﻌﻠﻢ أن أﺣﺪهﻤﺎ آﺎذب ،ﻓﻼ وﺟﻪ ﻟﺤﺪ اﻟﻤﺮأة ﺑﻤﺠﺮ ِد ﻟِﻌﺎن اﻟﺰوج، ﻓﺈذا ﻣُﻜﻨﺖ ﻣﻦ ﻣﻌﺎرﺿﺘﻪ وإﺗﻴﺎﻧﻬﺎ ﺑﻤﺎ ﻳُﺒﺮىء ﺳﺎﺣﺘﻬﺎ ،ﻓﻠﻢ ﺗﻔﻌﻞ ،وﻧﻜﻠﺖ ﻋﻦ ل ﻞ اﻟﻤﻘﺘﻀﻰ ﻋﻤَﻠﻪ ،واﻧﻀﺎف إﻟﻴﻪ ﻗﺮﻳﻨﺔ ﻗﻮﱠﺗﻪ وأآﱠﺪﺗﻪ ،وهﻰ ﻧﻜﻮ ُ ﻋ ِﻤ َ ذﻟﻚَ ، اﻟﻤﺮأة وإﻋﺮاﺿُﻬﺎ ﻋﻤﺎ ﻳُﺨﻠﱢﺼﻬﺎ ﻣِﻦ اﻟﻌﺬابَ ،و َﻳ ْﺪ َرؤُﻩ ﻋﻨﻬﺎ .ﻗﺎﻟﻮا :وأﻣﺎ ﻗﻮﻟُﻜﻢ: ﺤﺪﱠ ﺑﻬﺬﻩ اﻟﺸﻬﺎدة ،ﻓﻜﻴﻒ ﺗُﺤ ﱡﺪ ﺑﺸﻬﺎدﺗﻪ إﻧﻪ ﻟﻮ ﺷﻬﺪ ﻋﻠﻴﻬﺎ ﻣﻊ ﺛﻼﺛﺔ ﻏﻴﺮﻩ ﻟﻢ ُﺗ َ ﺲ ﺣﺪﱠت ﺑﻤﺠﻤﻮع ِﻟﻌﺎﻧﻪ ﺧﻤ َ وﺣﺪَﻩ؟ ﻓﺠﻮاﺑُﻪ أﻧﻬﺎ ﻟﻢ ﺗُﺤﺪ ﺑﺸﻬﺎدة ﻣﺠﺮﱠدة ،وإﻣﺎ ُ ﻣﺮات ،وﻧﻜﻮﻟِﻬﺎ ﻋﻦ ﻣﻌﺎرﺿﺘﻪ ﻣﻊ ﻗﺪرﺗﻬﺎ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎ َم ﻣﻦ ﻣﺠﻤﻮع ذﻟﻚ دﻟﻴﻞ ﻦ اﻟﻤﺴﺘﻔﺎد ﻣﻨﻪ أﻗﻮى ﺑﻜﺜﺮﻩ ﻓﻲ ﻏﺎﻳﺔ اﻟﻈﻬﻮر واﻟﻘﻮة ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﻟﻪ ،واﻟﻈ ﱡ
٢٥١ ﻣﻦ اﻟﻈﻦ اﻟﻤﺴﺘﻔﺎد ﻣﻦ ﺷﻬﺎدة اﻟﺸﻬﻮد. وأﻣﺎ ﻗﻮﻟُﻜﻢ :إﻧﻪ أﺣﺪ اﻟﻠﻌﺎﻧﻴﻦ ،ﻓﻼ ﻳُﻮﺟﺐ ﺣﺪ اﻵﺧﺮ ،آﻤﺎ ﻟﻢ ﻳُﻮﺟﺐ ﻟِﻌﺎﻧُﻬﺎ ﺣ ﱠﺪﻩ، ﻋ ْﻨﻬَﺎ ﻓﺠﻮاﺑﻪ أن ﻟِﻌﺎﻧﻬﺎ إﻧﻤﺎ ﺷﺮع ﻟﻠﺪﻓﻊ ،ﻻ ﻟﻺﻳﺠﺎب ،آﻤﺎ ﻗﺎل ﺗﻌﺎﻟﻰَ ﴿:و َﻳ ْﺪ َر ُؤ ْا َ ن َﺗ ْ ب َأ ْ اﻟ َﻌﺬَا َ ﺺ ﻋﻠﻰ أن ﻟﻌﺎﻧﻪ ﻣﻘﺘﺾ ﻹﻳﺠﺎب اﻟﺤﺪ، ل اﻟﻨ ﱡ ﺸ َﻬ َﺪ﴾ ]اﻟﻨﻮر ،[٨ :ﻓﺪ ﱠ ﻦ ﻋﻠﻰ اﻵﺧﺮ ﺟﻤﻊ ﺑﻴﻦ ﻣﺎ س أﺣﺪ اﻟﻠﻌﺎﻧﻴ ِ وﻟﻌﺎﻧﻬﺎ داﻓﻊ ودارىء ﻻ ﻣﻮﺟﺐ ،ﻓﻘﻴﺎ ُ ﻋﻠَﻰ ﻰ ج$ :اﻟ َﺒ ﱢﻴ َﻨ ُﺔ َ ل اﻟﻨﺒ ﱢ ﻓﺮﱠق اﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻴﻨﻬﻤﺎ وهﻮ ﺑﺎﻃﻞ .ﻗﺎﻟُﻮا :وأﻣﺎ ﻗﻮ ُ ج اﻟﻤﺬآﻮ ِر ﺐ أن ﻟِﻌﺎن اﻟﺰو ِ اﻟ ُﻤ ﱠﺪﻋِﻰ ،#ﻓﺴﻤﻌًﺎ وﻃﺎﻋ ًﺔ ﻟﺮﺳﻮل اﻟﻠﱠﻪ ج ،وﻻ رﻳ َ اﻟﻤﻜﺮر ﺑﻴﻨﺔ ،وﻗﺪ اﻧﻀﻢ إﻟﻴﻬﺎ ﻧﻜﻮﻟُﻬﺎ اﻟﺠﺎرى ﻣﺠﺮى إﻗﺮارهﺎ ﻋﻨﺪ ﻗﻮم، وﻣﺠﺮى ﺑﻴﻨﺔ اﻟﻤﺪﻋﻴﻦ ﻋﻨﺪ ﺁﺧﺮﻳﻦ ،وهﺬا ﻣِﻦ أﻗﻮى اﻟﺒﻴﻨﺎت ،وﻳﺪل ﻋﻠﻴﻪ أن ﺣ ﱞﺪ ﻓﻲ ﻇﻬﺮك ،#وﻟﻢ ﻳُﺒﻄﻞ اﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ هﺬا، ﻻ َ ﻰ ج ﻗﺎل ﻟﻪ$ :اﻟﺒﻴﻨ ُﺔ وإ ﱠ اﻟﻨﺒ ﱠ وإﻧﻤﺎ ﻧﻘﻠﻪ ﻋﻨﺪ ﻋﺠﺰﻩ ﻋﻦ ﺑﻴﻨﺔ ﻣﻨﻔﺼﻠﺔ ﺗُﺴﻘﻂ اﻟﺤﺪ ﻋﻨﻪ ﻳﻌﺠﺰ ﻋﻦ إﻗﺎﻣﺘﻬﺎ ،إﻟﻰ ﺑﻴﻨﺔ ﻳﺘﻤﻜﱠﻦ ﻣِﻦ إﻗﺎﻣﺘﻪ ،وﻟﻤﺎ آﺎﻧﺖ دوﻧﻬﺎ ﻓﻲ اﻟﺮﺗﺒﺔ ﻣﻊ ﻗﺪرﺗﻬﺎ وﺗﻤﻜﻨﻬﺎ ،ﻗﺎﻟﻮا: ب اﻟﺤ ﱢﺪ ﻋﻠﻴﻬﺎ إﻟﻰ وأﻣﺎ ﻗﻮﻟُﻜﻢ :إن ﻣﻮﺟﺐ ﻟﻌﺎﻧﻪ إﺳﻘﺎط اﻟﺤﺪ ﻋﻦ ﻧﻔﺴﻪ ﻻ إﻳﺠﺎ ُ ط اﻟﺤﺪ ﻋﻦ ﻧﻔﺴﻪ ﻓﺤﻖ ،وإن أردﺗُﻢ أن ﺁﺧﺮﻩ ،ﻓﺈن أردﺗُﻢ أن ﻣﻦ ﻣﻮﺟﺒﻪ إﺳﻘﺎ ُ ط اﻟﺤ ﱢﺪ ﻋﻨﻪ ﻳﺴﻘﻂ ﺟﻤﻴﻊ ﻣﻮﺟﺒﻪ ،وﻻ ﻣﻮﺟﺐ ﻟﻪ ﺳﻮاﻩ ،ﻓﺒﺎﻃﻞ ﻗﻄﻌﺎً ،ﻓﺈن ﺳﻘﻮ َ وﻗﻮع اﻟﻔﺮﻗﺔ ،أو وﺟﻮب اﻟﺘﻔﺮﻳﻖ واﻟﺘﺤﺮﻳﻢ اﻟﻤﺆﺑﱠﺪ ،أو اﻟﻤﺆﻗﺖ ،وﻧﻔﻰ اﻟﻮﻟﺪ اﻟﻤﺼﺮح ﺑﻨﻔﻴﻪ ،أو اﻟﻤﻜﺘﻔﻰ ﻓﻲ ﻧﻔﻴﻪ ﺑﺎﻟﻠﻌﺎن ،ووﺟﻮب اﻟﻌﺬاب ﻋﻠﻰ اﻟﺰوﺟﺔ إﻣﺎ ﻞ ذﻟﻚ ﻣﻦ ﻣﻮﺟﺐ اﻟﻠﻌﺎن ،ﻓﻼ ﻳﺼﺢ أﻧﻪ ﻳﻘﺎل: ﻋﺬاب اﻟﺤﺪ ،أو ﻋﺬاب اﻟﺤﺒﺲُ ،آ ﱞ إﻧﻤﺎ ﻳﻮﺟﺐ ﺳﻘﻮط ﺣﺪ اﻟﻘﺬف ﻋﻦ اﻟﺰوج ﻓﻘﻂ.
ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺟﻌﻠﹸﻮﺍ ﺣ ﺪ ﺍﻟﺰﱏ ﺑﺄﺣﺪ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﺍﻟﺒﻴﻨﺔ ،ﺃﻭ ﳊﺒﻞِ ،ﻭﺍﻟﻠﻌﺎ ﹸﻥ ﻟﻴﺲ ﻣﻨﻬﺎ ،ﻓﺠﻮﺍﺑﻪ :ﺃﻥ ﻣﻨﺎﺯﻋﻴﻜﻢ ﻳﻘﻮﻟﹸﻮﻥ :ﺇﻥ ﻛﺎﻥ ﺇﳚﺎﺏ ﺍﻻﻋﺘﺮﺍﻑِ ،ﺃﻭ ﺍ ﹶ ﻁ ﺍﳊ ﺪ ﺑﺎﳊﺒﻞ ﺃﺩﺧ ﹸﻞ ﰲ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻠﻌﺎﻥ ﺧﻼﻓﹰﺎ ﻷﻗﻮﺍﻝ ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻥ ﺇﺳﻘﺎ ﹶ ﺧﻼﻓﻬﻢ ﻭﺃﻇﻬﺮ ،ﻓﻤﺎ ﺍﻟﺬﻯ ﺳﻮﻍ ﻟﻜﻢ ﺇﺳﻘﺎ ﹶ ﻁ ﺣ ﺪ ﺃﻭﺟﺒﻮﻩ ﺑﺎﳊﺒﻞ ،ﻭﺻﺮﻳﺢ ﳐﺎﻟﻔﺘﻬﻢ، ﻭﺣﺮﻡ ﻋﻠﻰ ﻣﻨﺎﺯﻋﻴﻜﻢ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﺇﳚﺎﺏ ﺍﳊ ﺪ ﺑﻐﲑ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ،ﻣﻊ ﺃﻢ ﺃﻋﺬ ﺭ ﻣﻨﻜﻢ، ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ. ﺃﺣﺪﻫﺎ :ﺃﻢ ﱂ ﻳﺨﺎﻟﻔﻮﺍ ﺻﺮﻳ ﺢ ﻗﻮﳍﻢ ،ﻭﺇﳕﺎ ﻫﻮ ﳐﺎﻟﻔﺔ ﳌﻔﻬﻮ ٍﻡ ﺳﻜﺘﻮﺍ ﻋﻨﻪ ،ﻓﻬﻮ ﳐﺎﻟﻔﺔ ﻟﺴﻜﻮﻢ ،ﻭﺃﻧﺘﻢ ﺧﺎﻟﻔﺘﻬﻢ ﺻﺮﻳﺢ ﺃﻗﻮﺍﳍﻢ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﻏﺎﻳﺔ ﻣﺎ ﺧﺎﻟﻔﻮﻩ ﻣﻔﻬﻮ ﻡ ﻗﺪ ﺧﺎﻟﻔﻪ ﺻﺮﻳ ﺢ ﻋﻦ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﺑﺈﳚﺎﺏ ﺍﳊﺪ،
٢٥٣ ﻚ ﺷﻜﹶﺎ ﹲﺓ ﻇﹶﺎ ِﻫ ﺮ ﻋﻨﻪ ﻋﺎ ﺭﻫﺎ).(١ ﻀﺮ ﺫﻟﻚ ﻫﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج .ﻭِﺗ ﹾﻠ ﻳ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺎﻓِﻌ ﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﱂ ﻳﺘﻨﺎﻗﺾ ،ﻓﺈﻧﻪ ﻓﺮﻕ ﺑﲔ ﻧﻜﻮ ٍﻝ ﳎﺮﺩ ﻻ ﻗﻮﻟﺔ ﻟﻪ، ﻭﺑﲔ ﻧﻜﻮ ٍﻝ ﻗﺪ ﻗﺎﺭﻧﻪ ﺍﻟﺘﻌﺎﻥ ﻣﺆ ﱠﻛ ﺪ ﻣﻜ ﺮ ﺭ ﺃﹸﻗﻴﻢ ﰲ ﺣﻖ ﺍﻟﺰﻭﺝ ﻣﻘﺎ ﻡ ﺍﻟﺒﻴﻨﺔ ﻣﻊ ﺷﻬﺎﺩﺓ ﺍﳊﺎﻝ ﺑﻜﺮﺍﻫﺔ ﺍﻟﺰﻭﺝ ،ﻟﺰﱏ ﺍﻣﺮﺃﺗﻪ ،ﻭﻓﻀﻴﺤﺘﻬﺎ ،ﻭﺧﺮﺍﺏ ﺑﻴﺘﻬﺎ ،ﻭﺇﻗﺎﻣﺔ ﻧﻔﺴﻪ ﻭﺣِﺒﻪ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻟﻌﻈﻴﻢ ﲟﺸﻬﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺧﺮﺍﺏ ﺑﻴﺘﻬﺎ ،ﻭﺇﻗﺎﻣﺔ ﻧﻔﺴﻪ ﻭﺣِﺒﻪ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻟﻌﻈﻴﻢ ﲟﺸﻬﺪ ﺍﳌﺴﻠﻤﲔ ﻳﺪﻋﻮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻠﻌﻨﺔ ﺇﻥ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﺑﻌﺪ ﺣﻠﻔﻪ ﺑﺎﻟﻠﱠﻪ ﺟ ﻬ ﺪ ﺃﳝﺎﻧﻪ ﺃﺭﺑ ﻊ ﻣﺮﺍﺕ ﺇﻧﻪ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﺣﻜﻢ ﺑﻨﻜﻮﻝ ﻗﺪ ﻗﺎﺭﻧﻪ ﻣﺎ ﻫﺬﺍ ﺷﺄﻧﻪ، ﻓﻤﻦ ﺃﻳﻦ ﻳﻠﺰﻣﻪ ﺃﻥ ﳛﻜﻢ ﺑﻨﻜﻮﻝ ﳎﺮﺩ؟ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﺎ ﺃﻗﺮﺕ ﺑﺎﻟﺰﱏ ﰒ ﺭﺟﻌﺖ ،ﻟﺴﻘﻂ ﻋﻨﻬﺎ ﺍﳊﺪ ،ﻓﻜﻴﻒ ِﳚﺐ ﲟﺠ ﺮ ِﺩ ﺍﻣﺘﻨﺎﻋِﻬﺎ ﻣﻦ ﺍﻟﻴﻤﲔ؟ ﻓﺠﻮﺍﺑﻪ :ﻣﺎ ﺗﻘﺮﺭ ﺁﻧﻔﹰﺎ. ﺏ ﺍﳊﺒﺲ ﺃﻭ ﻏﲑﻩ، ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇ ﱠﻥ ﺍﻟﻌﺬﺍﺏ ﺍﳌﹸ ﺪ ﺭﹶﺃ ﻋﻨﻬﺎ ﺑﻠﻌﺎﺎ ﻫﻮ ﻋﺬﺍ ﺏ ﺍﻵﺧﺮﺓ ،ﻭﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺏ ﺍﻟﺪﻧﻴﺎ ،ﺃﻭ ﻋﺬﺍ ﺏ ﺍﳌﺬﻛﻮﺭ ،ﺇﻣﺎ ﻋﺬﺍ ﻓﺠﻮﺍﺑﻪ :ﺃﻥ ﺍﻟﻌﺬﺍ ﺏ ﺍﻟﺪﻧﻴﺎ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ ،ﻓﺈﻥ ﻟِﻌﺎﺎ ﻻ ﻳﺪﺭﺅﻩ ﺇﺫﺍ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ،ﻭﺇﳕﺎ ﻫﻮ ﻋﺬﺍ ﺏ ﺍﻵﺧﺮﺓ ،ﻭﳍﺬﺍ ﺷﺮﻋﻪ ﺏ ﺍﶈﺪﻭﺩ ،ﻭﻫﻮ ﻓِﺪﺍﺀ ﻟﻪ ﻣﻦ ﻋﺬﺍ ِ ﻭﻫﻮ ﺍﳊ ﺪ ﻗﻄﻌﹰﺎ ﻓﺈﻧﻪ ﻋﺬﺍ ﺳﺒﺤﺎﻧﻪ ﻃﹸﻬﺮ ﹰﺓ ﻭﻓﺪﻳﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ ،ﻛﻴﻒ ﻭﻗﺪ ﺻﺮﺡ ﺑﻪ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ: ﲔ﴾ ]ﺍﻟﻨﻮﺭ ،[٢ :ﰒ ﺃﻋﺎﺩﻩ ﺑﻌﻴﻨﻪ ﺑﻘﻮﻟﻪ﴿ :ﻭﻳ ﺪ ﺭ ﺅﹾﺍ ﻋﻨﻬﺎ ﺸ ﻬ ﺪ ﻋﺬﹶﺍﺑﻬﻤﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﺍﳌﹸ ﺆ ِﻣِﻨ ﴿ﻭﻟﻴ ﺏ ﺍﳌﺸﻬﻮ ﺩ ﻣﻜﱠﻨﻬﺎ ﻣِﻦ ﺩﻓﻌﻪ ﺑﻠﻌﺎﺎ ،ﻓﺄﻳﻦ ﻫﻨﺎ ﺏ﴾ ]ﺍﻟﻨﻮﺭ ،[٨ :ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌﺬﺍ ﺍﻟ ﻌﺬﹶﺍ ﺴ ﺮ ﺍﻵﻳ ﹸﺔ ﺑﻪ؟ ﻭﺇﺫﺍ ﺗﺒﻴﻦ ﻫﺬﺍ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻯ ﻻ ﺏ ﻏﲑﻩ ﺣﺘﻲ ﺗ ﹶﻔ ﻋﺬﺍ ﻧﻌﺘ ِﻘﺪ ﺳﻮﺍﻩ ،ﻭﻻ ﻧﺮﺗﻀﻲ ﺇﻻ ﺇﻳﺎﻩ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺤﺪ ﺣ ﺪ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻮ ﻧﻜﻞ ﺍﻟﺰﻭﺝ ﻋﻦ ﺍﻟﻠﻌﺎﻥ ﺑﻌﺪ ﻗﺬﻓﻪ ،ﻓﻤﺎ ﺣﻜ ﻢ ﻧﻜﻮِﻟﻪِ؟ ﻗﻠﻨﺎ :ﻳ ﻑ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣِﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ ﺍﻟﻘﺬ ِ ﻭﺃﺻﺤﺎﻢ ،ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻗﺎﻝ :ﻳﺤﺒﺲ ﺣﱴ ﻳﻼ ِﻋﻦ ،ﺃﻭ ﺗ ِﻘﺮ ﺍﻟﺰﻭﺟﺔ.، ) (١ﻋﺠﺰ ﺑﻴﺖ ﻭﺻﺪﺭﻩ: ﻭﻋﲑﻫﺎ ﺍﻟﻮﺍﺷﻮﻥ ﺃﱐ ﺃﺣﺒﻬﺎ ﻭﻫﻮ ﰲ ﺩﻳﻮﺍﻥ ﺍﳍﺬﻟﻴﲔ ﺹ ٢١ﻷﰊ ﺫﺅﻳﺐ ﻣﻦ ﻗﺼﻴﺪﺗﻪ.
٢٥٤ ﻑ ﺍﻟﺰﻭﺝ ﻻﻣﺮﺃﺗﻪ ﻫﻞ ﻫﻮ ﺍﳊﺪ ،ﻛﻘﺬﻑ ﻭﻫﺬﺍ ﺍﳋﻼﻑ ﻣﺒﲎ ﻋﻠﻰ ﺃﻥ ﻣﻮﺟﺐ ﻗﺬ ِ ﺍﻷﺟﻨﱮ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻠﻌﺎﻥ ،ﺃﻭ ﻣﻮﺟﺒﻪ ﺍﻟﻠﻌﺎﻥ ﻧﻔﺴﻪ؟ ﻓﺎﻷﻭﻝ :ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ .ﻭﺍﻟﺜﺎﱏ: ﺕ ﹸﺛﻢ ﹶﻟ ﻢ ﺼﻨﺎ ِ ﺤ ﻗﻮﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻴﻪ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﺍ ﹸﳌ ﻳ ﹾﺄﺗﻮﺍ ﺑﹶﺄ ﺭﺑ ﻌ ِﺔ ﺷ ﻬﺪﺍ َﺀ ﻓﹶﺎ ﺟِﻠﺪﻭﻫﻢ ﹶﺛﻤﺎِﻧ ﲔ ﺟ ﹾﻠ ﺪ ﹰﺓ﴾ ]ﺍﻟﻨﻮﺭ ،[٤ :ﻭﺑﻘﻮﻟﻪ ج ﳍﻼﻝ ﺑﻦ ﺃﻣﻴﺔ: ﺏ ﺍﻵﺧ ﺮ ﹶﺓ ،#ﻭﻫﺬﺍ ﻗﺎﻟﻪ ﺏ ﺍﻟ ﺪﻧﻴﺎ ﹶﺃ ﻫ ﻮﻥﹸ ِﻣ ﻦ ﻋﺬﹶﺍ ِ $ﺍﻟﺒﻴﻨﺔﹸ ﹶﺃ ﻭ ﺣﺪ ﰲ ﹶﻇ ﻬ ِﺮ ﻙ ،#ﻭﺑﻘﻮﻟﻪ ﻟﻪ $ :ﻋﺬﹶﺍ ﻟِﻬﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﻗﺒﻞ ﺷﺮﻭﻋﻪ ﰲ ﺍﻟﻠﻌﺎﻥ .ﻓﻠﻮ ﱂ ﳚﺐ ﺍﳊ ﺪ ﺑﻘﺬﻓﻪ ،ﱂ ﻳﻜﻦ ﳍﺬﺍ ﻣﻌﲎ ،ﻭﺑﺄﻧﻪ ﺤﺪ ﺑﻘﺬﻓﻬﺎ ﻛﺎﻷﺟﻨﱮ ،ﻭﺑﺄﻧﻪ ﻟﻮ ﻻﻋﻨﻬﺎ ،ﰒ ﻗﹶﺬﻑ ﺣﺮﺓ ﻋﻔﻴﻔﺔ ﳚﺮﻯ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺍﻟﻘﻮﺩ ،ﹶﻓ ﺐ ﻟﻮﺟﻮﺏ ﺍﳊﺪ ﺏ ﻧﻔﺴﻪ ﺑﻌﺪ ﻟﻌﻨﻬﺎ ،ﻟﻮﺟﺐ ﻋﻠﻴﻪ ﺍﳊﺪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗﺬﻓﻪ ﺳﺒ ﺃﻛ ﹶﺬ ﻋﻠﻴﻪ ،ﻭﻟﻪ ﺇﺳﻘﺎﻃﹸﻪ ﺑﺎﻟﻠﻌﺎﻥ ،ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﺳﺒﺒﹰﺎ ﳌﺎ ﻭﺟﺐ ﺑﺈﻛﺬﺍﺑﻪ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻘﻮﻝ :ﻗﺬﻓﻪ ﳍﺎ ﺩﻋﻮﻯ ﺗﻮﺟﺐ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ،ﺇﻣﺎ ﻟﻌﺎﻧﻪ ،ﻭﺇﻣﺎ ﺇﻗﺮﺍﺭﻫﺎ ،ﻓﺈﺫﺍ ﱂ ﺐ ﺍﻟﺪﻋﻮﻯ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻗﺬﻑ ﺲ ﺣﱴ ﻳﻼﻋﻦ ،ﺇﻻ ﺃﻥ ﺗ ِﻘﺮ ﻓﻴﺰﻭﻝ ﻣﻮﺟ ﻳﻼﻋﻦ ،ﺣِﺒ ﺍﻷﺟﻨﱮ ،ﻓﺈﻧﻪ ﻻ ﺣ ﻖ ﻟﻪ ﻋﻨﺪ ﺍﳌﻘﺬﻭﻓﺔ ،ﻓﻜﺎ ﹶﻥ ﻗﺎﺫﻓﹰﺎ ﳏﻀﺎﹰ ،ﻭﺍﳉﻤﻬﻮﺭ ﻳﻘﻮﻟﻮﻥ :ﺑﻞ ﻗﺬﻓﹸﻪ ﺟﻨﺎﻳﺔ ﻣﻨﻪ ﻋﻠﻰ ﻋﺮﺿﻬﺎ ،ﻓﻜﺎﻥ ﻣﻮﺟﺒﻬﹰﺎ ﺍﳊ ﺪ ﻛﻘﺬﻑ ﺍﻷﺟﻨﱮ ،ﻭﳌﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺎﺋﺒ ﹸﺔ ﻑ ﻣِﻦ ﺍﳊ ﺪ ﻁ ﻣﺎ ﻳﻮﺟﺒﻪ ﺍﻟﻘﺬ ﺍﻟﺪﻋﻮﻯ ﻋﻠﻴﻬﺎ ﺑﺈﺗﻼﻓﻬﺎ ﳊﻘﻪ ﻭﺧﻴﺎﻧﺘﻬﺎ ﻓﻴﻪ ،ﻣﻠﻚ ﺇﺳﻘﺎ ﹶ ﺑﻠﻌﺎﻧﻪ ،ﻓﺈﺫﺍ ﱂ ﻳﻼ ِﻋ ﻦ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻠﻌﺎﻥ ،ﻭﲤﻜﻨﻪ ﻣﻨﻪ ،ﻋﻤﻞ ﻣﻘﺘﻀﻰ ﺍﻟﻘﺬِﻑ ﻋﻤﻠﹶﻪ، ﻭﺍﺳﺘﻘﻞ ﺑﺈﳚﺎﺏ ﺍﳊﺪ ،ﺇﺫ ﻻ ﻣﻌﺎﺭﺽ ﻟﻪ ،ﻭﺑﺎﻟﻠﱠ ِﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺇﳕﺎ ﻛﺎﻥ ﻳﻘﻀﻰ ﺑﺎﻟﻮﺣﻲ ،ﻭﲟﺎ ﺃﺭﺍﻩ ﺍﻟﻠﱠﻪ ،ﻻ ﲟﺎ ﺭﺁﻩ ﻫﻮ، ﺾ ﺑﲔ ﺍﳌﺘﻼ ِﻋﻨﻴﻦ ﺣﺘﻰ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻰ ،ﻭﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻓﻘﺎﻝ ﻟِﻌﻮﳝﺮ ﺣﻴﻨﺌﺬ: ﻓﺈﻧﻪ ج ﱂ ﻳ ﹾﻘ ِ ﺴﹶﺄﻟﹸﲎ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺕ ﺎ ،#ﻭﻗﺪ ﻗﺎﻝ ج $ :ﹶﻻ ﻳ $ﻗﺪ ﻧﺰﻝ ﻓﻴﻚ ﻭﰱ ﺻﺎﺣﺒﺘﻚ ،ﻓﺎﺫﻫﺐ ﻓ ﹾﺄ ِ ﻋ ﻦ ﺳﻨ ٍﺔ ﹶﺃ ﺣ ﺪﹾﺛﺘﻬﺎ ﻓِﻴﻜﹸﻢ ﹶﻟ ﻢ ﺃﹸﻭ ﻣ ﺮ ِﺑﻬﺎ(١)#ﻭﻫﺬﺍ ﰲ ﺍﻷﻗﻀﻴﺔ ،ﻭﺍﻷﺣﻜﺎﻡ ،ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﻠﻴﺔ، ﻭﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱴ ﻻ ﺗ ﺮ ِﺟﻊ ﺇﱃ ﺃﺣﻜﺎﻡ ،ﻛﺎﻟﱰﻭﻝ ﰲ ﻣﱰﻝ ﻣﻌﻴﻦ ،ﻭﺗﺄﻣﲑ ﺭﺟﻞ ﻣﻌﻴﻦ ،ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺎﳌﺸﺎﻭﺭ ِﺓ ﺍﳌﺄﻣﻮ ِﺭ ﺎ ﺑﻘﻮﻟﻪ﴿ :ﻭﺷﺎ ِﻭ ﺭﻫﻢ ﰲ ﺍ َﻷ ﻣ ِﺮ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٥٩ :ﻓﺘﻠﻚ ﻟﻠﺮﺃﻯ ﻓﻴﻬﺎ ﻣﺪﺧﻞ ،ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ج ﰲ ﺷﺄﻥ ﺗﻠﻘﻴﺢ ﺍﻟﻨﺨﻞ: ) (١ﱂ ﻧﻘﻒ ﻋﻠﻴﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ.
٢٥٥ ﻯ ﺭﹶﺃﻳﺘﻪ .(١)#ﻓﻬﺬﺍ ﺍﻟﻘِﺴﻢ ﺷﻰﺀ ،ﻭﺍﻷﺣﻜﺎ ﻡ ﻭﺍﻟﺴﻨ ﻦ ﺍﻟﻜﻠﻴﺔ ﺷﻰﺀ ﺁﺧﺮ. ِ$ﺇﻧﻤﺎ ﻫ ﻮ ﺭﹾﺃ ﻓﺼﻞ
ﱮ ج ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﺄﺗ ﻰ ﺎ ،ﻓﺘﻼﻋﻨﺎ ﲝﻀﺮﺗﻪ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺑﻴﺎ ﹸﻥ ﺃﻥ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻨ ﺍﻟﻠﻌﺎﻥ ﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﲝﻀﺮ ِﺓ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﺔ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﻵﺣﺎ ِﺩ ﺍﻟﺮﻋﻴﺔ ﺃﻥ ﻳﻼ ِﻋ ﻦ ﺑﻴﻨﻬﻤﺎ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ،ﺑﻞ ﻫﻮ ﻟﻺﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻳﺴﻦ ﺍﻟﺘﻼﻋﻦ ﲟﺤﻀﺮ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺸﻬﺪﻭﻧﻪ ،ﻓﺈﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﺣﻀﺮﻭﻩ ﻣﻊ ﺣﺪﺍﺛﺔ ﺃﺳﻨﺎﻢ ،ﻓﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﺣﻀﺮﻩ ﲨﻊ ﻛﺜﲑ ،ﻓﺈﻥ ﺍﻟﺼﺒﻴﺎﻥ ﺇﳕﺎ ﳛﻀﺮﻭﻥ ﻣﺜ ﹶﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﺒﻌﹰﺎ ﻟﻠﺮﺟﺎﻝ .ﻗﺎﻝ ﺳﻬﻞ ﺍﺑ ﻦ ﺳﻌﺪ: ﻓﺘﻼﻋﻨﺎ ﻭﺃﻧﺎ ﻣﻊ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﻟﻨﱮ ج .ﻭﺣﻜﻤﺔ ﻫﺬﺍ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ،ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﺑﲎ ﻋﻠﻰ ﺍﻟﺘﻐﻠﻴﻆ ﻣﺒﺎﻟﻐ ﹰﺔ ﰲ ﺍﻟﺮﺩﻉ ﻭﺍﻟﺰﺟﺮ ،ﻭﻓﻌﻠﹸﻪ ﰲ ﺍﳉﻤﺎﻋﺔ ﺃﺑﻠ ﹸﻎ ﰲ ﺫﻟﻚ. ﻓﺼﻞ
ﱮ ج ﻗﺎﻝ ﻟﻪ$ :ﻗﻢ ﻭﻣﻨﻬﺎ :ﺃﻤﺎ ﻳﺘﻼﻋﻨﺎﻥ ﻗﻴﺎﻣﺎﹰ ،ﻭﰱ ﻗﺼﺔ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﺃﻥ ﺍﻟﻨ ﻓﺎﺷﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﻟﻠﱠﻪ.# ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ :#ﰲ ﻗﺼﺔ ﺍﳌﺮﺃﺓ ،ﰒ ﻗﺎﻣﺖ ﻓﺸﻬﺪﺕ ،ﻭﻷﻧﻪ ﺇﺫﺍ ﻗﺎﻡ ﺷﺎﻫﺪﻩ ﺿﺮﻭﻥ ،ﻓﻜﺎﻥ ﺃﺑﻠ ﹶﻎ ﰲ ﺷﻬﺮﺗﻪ ،ﻭﺃﻭﻗ ﻊ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻭﻓﻴﻪ ﺳِﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺍﳊﺎ ِ ﺐ ﻋﻠﻰ ﺍﻟﱴ ﺗﻄﻠﺐ ﺇﺻﺎﺑﺘﻬﺎ ﺇﺫﺍ ﺻﺎﺩﻓﺖ ﺍﳌﺪﻋ ﻮ ﻋﻠﻴﻪ ﻗﺎﺋﻤﹰﺎ ﻧﻔﺬﺕ ﻓﻴﻪ ،ﻭﳍﺬﺍ ﳌﺎ ﺩﻋﺎ ﺧﺒﻴ ﺍﳌﺸﺮﻛﲔ ﺣﲔ ﺻﻠﺒﻮﻩ ،ﺃﺧﺬ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻣﻌﺎﻭﻳﺔ ﻓﺄﺿﺠﻌﻪ ،ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻟﻄﻰﺀ ﺑﺎﻷﺭﺽ ،ﺯﻟﱠﺖ ﻋﻨﻪ ﺍﻟﺪﻋﻮﺓ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﺮﺟﻞ ﰲ ﺍﻟﻠﻌﺎﻥ ،ﻛﻤﺎ ﺑﺪﺃ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﻭﺭﺳﻮﻟﹸﻪ ﺑﻪ ،ﻓﻠﻮ ﺑﺪﺃﺕ ﻫﻰ ،ﱂ ﻳﻌﺘﺪ ﺑﻠﻌﺎﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ،ﻭﺍﻋﺘ ﺪ ﺑﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ .ﻭﻗﺪ ﺑﺪﺃ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﳊ ﺪ ﺑﺬﻛﺮ ﺍﳌﺮﺃﺓ ﻓﻘﺎﻝ﴿ :ﺍﻟﺰﺍِﻧﻴﺔﹸ ﻭﺍﻟﺰﺍﱏ ﻓﹶﺎ ﺟِﻠﺪﻭﺍ ﹸﻛ ﱠﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ﻣِﺎﹶﺋ ﹶﺔ ﺟ ﹾﻠ ﺪ ٍﺓ﴾ ]ﺍﻟﻨﻮﺭ،[٢ : ﻭﰱ ﺍﻟﻠﻌﺎﻥ ﺑﺬﻛﺮ ﺍﻟﺰﻭﺝ ،ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ ،ﻷﻥ ﺍﻟﺰِﱏ ﻣﻦ ﺍﳌﺮﺃﺓ ﺃﻗﺒ ﺢ ﻣﻨﻪ ﺑﺎﻟﺮﺟﻞ، ) (١ﱂ ﳒﺪﻩ ﺬﺍ ﺍﻟﻠﻔﻆ.
٢٥٦ ﺐ ﻣﻦ ﻏﲑﻩ ﻋﻠﻴﻪ ،ﻭﻓﻀﻴﺤ ﹶﺔ ﺵ ﺑﻌﻠﻬﺎ ،ﻭﺗﻌﻠﻴ ﻖ ﻧﺴ ٍ ﻚ ﺣ ﻖ ﺍﻟﻠﱠﻪ ﺇﻓﺴﺎ ﺩ ﻓﺮﺍ ِ ﻷﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﻫﺘ ِ ﺃﻫﻠﻬﺎ ﻭﺃﻗﺎﺭﺎ ،ﻭﺗﻌﻴﲑﻩ ﺑﺈﻣﺴﺎﻙ ﺍﻟﺒﻐﻰ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻔﺎﺳﺪ ﺯﻧﺎﻫﺎ ،ﻓﻜﺎﻧﺖ ﺍﻟﺒﺪﺍﺀﺓ ﺎ ﺝ ﻫﻮ ﺍﻟﺬﻯ ﻗﺬﻓﻬﺎ ﻭﻋﺮﺿﻬﺎ ﻟﻠﱢﻌﺎﻥ ،ﻭﻫﺘﻚ ﻋﺮﺿﻬﺎ، ﰲ ﺍﳊﺪﺙ ﺃﻫﻢ ،ﻭﺃﻣﺎ ﺍﻟﻠﻌﺎ ﹸﻥ :ﻓﺎﻟﺰﻭ ﻭﺭﻣﺎﻫﺎ ﺑﺎﻟﻌﻈﻴﻤﺔ ،ﻭﻓﻀﺤﻬﺎ ﻋﻨﺪ ﻗﻮﻣﻬﺎ ﻭﺃﻫﻠﻬﺎ ،ﻭﳍﺬﺍ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊ ﺪ ﺇﺫﺍ ﱂ ﻳﻼﻋﻦ، ﻓﻜﺎﻧﺖ ﺍﻟﺒﺪﺍﺀﺓ ﺑﻪ ﰲ ﺍﻟﻠﻌﺎﻥ ﺃﻭﱃ ﻣﻦ ﺍﻟﺒﺪﺍﺀﺓ ﺎ. ﻓﺼﻞ
ﻆ ﻆ ﻛ ﱢﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﻼﻋﻨﲔ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻠﻌﺎﻥ ،ﻓﻴﻮﻋ ﹸ ﻭﻣﻨﻬﺎ :ﻭﻋ ﹸ ﻭﻳﺬ ﱠﻛﺮ ،ﻭﻳﻘﺎﻝ ﻟﻪ :ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮ ﹸﻥ ﻣِﻦ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ ،ﹸﺃﻋِﻴ ﺪ ﺫﻟﻚ ﻋﻠﻴﻬﻤﺎ ،ﻛﻤﺎ ﺻﺤﺖ ﺍﻟﺴﻨﺔ ﺬﺍ ﻭﻫﺬﺍ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﺃﻗﻞﱡ ﻣﻦ ﲬﺲ ﻣﺮﺍﺕ ،ﻭﻻ ﻣﻦ ﺍﳌﺮﺃﺓ ،ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺇﺑﺪﺍ ﹸﻝ ﺍﻟﻠﻌﻨﺔ ﺑﺎﻟﻐﻀﺐ ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﺴﺨﻂ ،ﻭﻻ ﻣﻨﻬﺎ ﺇﺑﺪﺍ ﹸﻝ ﺍﻟﻐﻀﺐ ﺑﺎﻟﻠﻌﻨﺔ ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﺴﺨﻂ ،ﺑﻞ ﻳﺄﺗﻰ ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﲟﺎ ﻗﺴﻢ ﺍﻟﻠﱠﻪ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﺷﺮﻋﹰﺎ ﻭﻗﺪﺭﺍﹰ ،ﻭﻫﺬﺍ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ﻭﻏﲑﳘﺎ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻳﻔﺘ ِﻘﺮ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺷﻴﺌﺎﹰ ،ﺑﻞ ﻻ ﻳﺴﺘﺤﺐ ﺫﻟﻚ ،ﻓﻼ ﳛﺘﺎﺝ ﺃﻥ ﻳﻘﻮﻝ :ﺃﺷﻬ ﺪ ﺑﺎﻟﱠﻠﻪ ﺍﻟﺬﻯ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻯ ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﺴﺮ ﻣﺎ ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﻌﻼﻧﻴﺔ ،ﻭﳓﻮ ﺫﻟﻚ ،ﺑﻞ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻘﻮﻝ: ﺝ ﺃﻥ ﺃﺷﻬﺪ ﺑﺎﻟﻠﱠ ِﻪ ﺇﱏ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﻭﻫﻰ ﺗﻘﻮﻝ :ﺃﺷﻬﺪ ﺑﺎﻟﻠﱠﻪ ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ ،ﻭﻻ ﳛﺘﺎ ﻳﻘﻮﻝ :ﻓﻴﻤﺎ ﺭﻣﻴﺘﻬﺎ ﺑﻪ ﻣﻦ ﺍﻟﺰﱏ ،ﻭﻻ ﺃﻥ ﺗﻘﻮﻝ ﻫﻰ :ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ ﻓﻴﻤﺎ ﺭﻣﺎﱏ ﺑﻪ ﻣﻦ ﺤﹶﻠﺔِ ،ﻭﻻ ﺃﺻ ﹶﻞ ﺍﻟﺰﱏ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻟﺮﺅﻳﺔ :ﺭﺃﻳﺘﻬﺎ ﺗﺰﱏ ﻛﺎﳌِﺮ ﻭ ِﺩ ﰲ ﺍ ﹸﳌ ﹾﻜ ﻟﺬﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻌﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﻛﻔﺎﻧﺎ ﲟﺎ ﺷﺮﻋﻪ ﻟﻨﺎ ﻭﺃﻣﺮﻧﺎ ﺑﻪ ﻋﻦ ﺗﻜﻠﱡﻒ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ. ﺤﻴﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺒﲑﺓ ﰲ $ﺇﻓﺼﺎﺣﻪ :#ﻣِﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﻹﻓﺼﺎﺡ #ﻭﻫﻮ ﻳ ﻣﻦ ﺍﺷﺘﺮﻁ ﺃﻥ ﻳﺰﺍﺩ ﺑﻌﺪ ﻗﻮﻟﻪ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ :ﻓﻴﻤﺎ ﺭﻣﻴﺘﻬﺎ ﺑﻪ ﻣﻦ ﺍﻟﺰﱏ ،ﻭﺍﺷﺘﺮﻁ ﰲ ﻧﻔﻴﻬﺎ ﻋﻦ ﻧﻔﺴﻬﺎ ﺃﻥ ﺗﻘﻮﻝ :ﻓﻴﻤﺎ ﺭﻣﺎﱏ ﺑﻪ ﻣﻦ ﺍﻟﺰﱏ .ﻗﺎﻝ :ﻭﻻ ﺃﺭﺍﻩ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﻷﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ
٢٥٧ ﺃﻧﺰﻝ ﺫﻟﻚ ﻭﺑﻴﻨﻪ ،ﻭﱂ ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻁ. ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ،ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺫﻛﺮ ﺍﻟﺰﱏ ﰲ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﺕ :ﺃﺷﻬﺪ ﻗﺎﻝ :ﻗﻠﺖ ﻷﲪﺪ :ﻛﻴﻒ ﻳﻼ ِﻋﻦ؟ ﻗﺎﻝ :ﻋﻠﻰ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﺃﺭﺑ ﻊ ﻣﺮﺍ ٍ ﺑﺎﻟﻠﱠﻪ ﺇﱏ ﻓﻴﻤﺎ ﺭﻣﻴﺘﻬﺎ ﺑﻪ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﰒ ﻳﻘﻒ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ ﻓﻴﻘﻮﻝ :ﻟﻌﻨ ﹸﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ،ﻭﺍﳌﺮﺃﺓ ﻣﺜ ﹸﻞ ﺫﻟﻚ. ﻓﻔﻰ ﻫﺬﺍ ﺍﻟﻨﺺ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮﻝ :ﻣﻦ ﺍﻟﺰﱏ ،ﻭﻻ ﺗﻘﻮﻟﹸﻪ ﻫﻰ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ :ﻓﻴﻤﺎ ﺭﻣﻴﺘﻬﺎ ﺑﻪ ،ﻭﺗﻘﻮﻝ ﻫﻰ :ﻓﻴﻤﺎ ﺭﻣﺎﱏ ﺑﻪ ،ﻭﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻃﻮﺍ ﺫﻟﻚ ﺣﺠﺘﻬﻢ ﺃﻥ ﻗﺎﻟﻮﺍ :ﺭﲟﺎ ﻧﻮﻯ :ﺇﱏ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭ ﻏﲑﻩ ﻣِﻦ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ،ﻭﻧﻮﺕ :ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ ﰲ ﺷﺄﻥ ﺁﺧﺮ ،ﻓﺈﺫﺍ ﺫﻛﺮﺍ ﻣﺎ ﺭﻣﻴﺖ ﺑﻪ ﻣﻦ ﺍﻟﺰﱏ ،ﺍﻧﺘﻔﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ. ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻫﺐ ﺃﻤﺎ ﻧﻮﻳﺎ ﺫﻟﻚ ،ﻓﺈﻤﺎ ﻻ ﻳﻨﺘﻔﻌﺎﻥ ﺑﻨﻴﺘﻬﻤﺎ ،ﻓﺈﻥ ﺍﻟﻈﺎﱂ ﻻ ﻳﻨﻔﻌﻪ ﺗﺄﻭﻳﻠﹸﻪ ،ﻭﳝﻴﻨﻪ ﻋﻠﻰ ﻧﻴﺔ ﺧﺼﻤﻪ ،ﻭﳝﻴﻨﻪ ﲟﺎ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﳎﺎﻫﺮﹰﺍ ﻓﻴﻬﺎ ﺑﺎﻟﺒﺎﻃﻞ، ﻭﺍﻟﻜﺬﺏ ﻣﻮﺟﺒﻪ ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ ﺃﻭ ﺍﻟﻐﻀﺐ ،ﻧﻮﻯ ﻣﺎ ﺫﻛﺮﰎ ،ﺃﻭ ﱂ ﻳﻨﻮﻩ ،ﻓﺈﻧﻪ ﻻ ﳝﻮﻩ ﻋﻠﻰ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻭﺃﺧﻔﻰ ﲟﺜﻞ ﻫﺬﺍ. ﻓﺼﻞ
ﺝ ﺃﻥ ﻳﻘﻮﻝ :ﻭﻣﺎ ﻫﺬﺍ ﺍﳊﻤ ﹸﻞ ﻣﲎ ،ﻭﻻ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳊﻤﻞ ﻳﻨﺘﻔﻰ ﺑﻠﻌﺎﻧﻪ ،ﻭﻻ ﳛﺘﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻘﻮﻝ :ﻭﻗﺪ ﺍﺳﺘﱪﺃﺗﻬﺎ ،ﻫﺬﺍ ﻗﻮﻝ ﺃﰉ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ،ﻭﻗﻮ ﹸﻝ ﺝ ﺝ ﺇﱃ ﺫِﻛﺮ ﺍﻟﻮﻟﺪ ،ﻭﻻ ﲢﺘﺎ ﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ،ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻰ :ﳛﺘﺎ ﺑﻌ ِ ﺍﳌﺮﺃﺓ ﺇﱃ ﺫِﻛﺮﻩ ،ﻭﻗﺎﻝ ﺍﳋِﺮﻗﻰ ﻭﻏﲑﻩ :ﳛﺘﺎﺟﺎﻥ ﺇﱃ ﺫِﻛﺮﻩ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ :ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﻣﻦ ﺯﱏ ﻭﻟﻴﺲ ﻫ ﻮ ِﻣﻨﻰ .ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻗﻮﻝ ﺃﰉ ﺑﻜﺮ ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ ،ﻭﻋﻠﻴﻪ ﺗﺪﻝ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﺭﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺍﻟﻨﱮ ج ﻻﻋﻦ ﺑﻴ ﻦ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻪ ،ﻭﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪﻫﺎ ،ﻓﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺃﳊ ﻖ ﺍﻟﻮﻟ ﺪ ﺑﺎﳌﺮﺃ ِﺓ. ﻭﰱ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ :ﻭﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﻼ ﻓﺄﻧﻜﺮ ﲪﻠﹶﻬﺎ).(١ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ).(٥٦٧/٢
٢٥٨ ﻭﻗﺪ ﺣﻜﻢ ج$ :ﺑﺄﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ (١)#ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻓِﺮﺍﺷﹰﺎ ﻟﻪ ﺣﺎﻝ ﻛﻮﺎ ﺣﺎﻣﻼﹰ، ﻓﺎﻟﻮﻟﹸﺪ ﻟﻪ ،ﻓﻼ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺇﻻ ﺑﻨﻔﻴﻪ. ﻗﻴﻞ :ﻫﺬﺍ ﻣﻮﺿ ﻊ ﺗﻔﺼﻴﻞ ﻻ ﺑﺪ ﻣﻨﻪ ،ﻭﻫﻮ ﺃﻥ ﺍﳊﻤ ﹶﻞ ﺇﻥ ﻛﺎﻥ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﻣﺎ ﺭﻣﺎﻫﺎ ﺤﻞﱡ ﻟﻪ ﺑﻪ ،ﻭﻋﻠﻢ ﺃﺎ ﺯﻧﺖ ﻭﻫﻰ ﺣﺎﻣﻞ ﻣﻨﻪ ،ﻓﺎﻟﻮﻟﺪ ﻟﻪ ﻗﻄﻌﺎﹰ ،ﻭﻻ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻠﻌﺎﻧﻪ ،ﻭﻻ ﻳ ِ ﺃﻥ ﻳﻨﻔﻴﻪ ﻋﻨﻪ ﰲ ﺍﻟﻠﻌﺎﻥ ،ﻓﺈﺎ ﳌﺎ ﻋﻠﻘﺖ ﺑﻪ ،ﻛﺎﻧﺖ ﻓﺮﺍﺷﹰﺎ ﻟﻪ ،ﻭﻛﺎﻥ ﺍﳊﻤ ﹸﻞ ﻻﺣﻘﹰﺎ ﺑﻪ، ﻓﺰﻧﺎﻫﺎ ﻻ ﻳﺰﻳﻞ ﺣﻜﻢ ﳊﻮﻗﻪ ﺑﻪ ،ﻭﺇﻥ ﱂ ﻳﻌﻠﻢ ﲪﻠﹶﻬﺎ ﺣﺎ ﹶﻝ ﺯﻧﺎﻫﺎ ﺍﻟﺬﻯ ﻗﺪ ﻗﺬﻓﻬﺎ ﺑﻪ ،ﻓﻬﺬﺍ ﻳﻨﻈﺮ ﻓﻴﻪ ،ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻪ ﻷﻗ ﱠﻞ ﻣِﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﺰﱏ ﺍﻟﺬﻯ ﺭﻣﺎﻫﺎ ﺑﻪ ،ﻓﺎﻟﻮﻟﹸﺪ ﻟﻪ ،ﻭﻻ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻠﻌﺎﻧﻪ ،ﻭﺇﻥ ﻭﻟﺪﺗﻪ ﻷﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﺰﱏ ﺍﻟﺬﻯ ﺭﻣﺎﻫﺎ ﺑﻪ ،ﻧﻈﺮ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﱪﺃﻫﺎ ﻗﺒﻞ ﺯﻧﺎﻫﺎ ،ﺃﻭ ﱂ ﻳﺴﺘﱪﺋﻬﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﺘﱪﺃﻫﺎ ،ﺍﻧﺘﻔﻰ ﺍﻟﻮﻟﺪ ﻋﻨﻪ ﲟﺠﺮﺩ ﺍﻟﻠﻌﺎﻥ ،ﺳﻮﺍﺀ ﻧﻔﺎﻩ ،ﺃﻭ ﱂ ﻳﻨﻔﻪ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺫِﻛﺮﻩ ﻋﻨﺪ ﻣﻦ ﻳﺸﺘﺮﻁ ﺫِﻛﺮﻩ ،ﻭﺇﻥ ﱂ ﻳﺴﺘﱪﺋﻬﺎ ،ﻓﻬﺎ ﻫﻨﺎ ﺃﻣﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﹸﻟﺪ ﻣﻨﻪ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺰﺍﱏ ،ﻓﺈﻥ ﻧﻔﺎﻩ ﰲ ﺍﻟﻠﻌﺎﻥ، ﺍﻧﺘﻔﻰ ،ﻭﺇﻻ ﳊﻖ ﺑﻪ ،ﻷﻧﻪ ﺃﻣﻜﻦ ﻛﻮﻧﻪ ﻣﻨﻪ ﻭﱂ ﻳﻨﻔﻪ. ﺝ ﺸِﺒﻪ ﺍﻟﺰﻭ ﱮ ج ﻗﺪ ﺣﻜﻢ ﺑﻌ ﺪ ﺍﻟﻠﻌﺎﻥ ،ﻭﻧﻔﻰ ﺍﻟﻮﻟﺪ ﺑﺄﻧﻪ ﺇﻥ ﺟﺎﺀ ﻳ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﻟﻨ ﺐ ﺍﻟﻔﺮﺍﺵ ﻓﻬﻮ ﻟﻪ ،ﻭﺇﻥ ﺟﺎﺀ ﻳﺸﺒﻪ ﺍﻟﺬﻯ ﺭﻣﻴﺖ ﺑﻪ ،ﻓﻬﻮ ﻟﻪ ،ﻓﻤﺎ ﻗﻮﻟﹸﻜﻢ ﰲ ﻣﺜﻞ ﺻﺎﺣ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﺫﺍ ﻻﻋﻦ ﺍﻣﺮﺃﺗﻪ ﻭﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪﻫﺎ ،ﰒ ﺟﺎﺀ ﺍﻟﻮﻟ ﺪ ﻳﺸﺒﻪ ،ﻫﻞ ﺗﻠِﺤﻘﹸﻮﻧﻪ ﺑﻪ ﻼ ﲟﻮﺟﺐ ﻟﻌﺎﻧﻪ؟ ﻗﻴﻞ :ﻫﺬﺍ ﳎﺎﻝ ﻼ ﺑﺎﻟﻘﺎﻓﺔ ،ﺃﻭ ﲢﻜﻤﻮﻥ ﺑﺎﻧﻘﻄﺎﻉ ﻧﺴﺒﻪ ﻣﻨﻪ ﻋﻤ ﹰ ﺑﺎﻟﺸﺒﻪ ﻋﻤ ﹰ ﺿﻨﻚ ،ﻭﻣﻮﺿﻊ ﺿﻴﻖ ﲡﺎﺫﺏ ﺃ ِﻋﻨﺘﻪ ﺍﻟﻠﻌﺎ ﹸﻥ ﺍﳌﻘﺘﻀﻰ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻨﺴﺐ ،ﻭﺍﻧﺘﻔﺎﺀ ﺍﻟﻮﻟﺪ ،ﻭﺃﻧﻪ ﻳﺪﻋﻰ ﻷﻣﻪ ﻭﻻ ﻳﺪﻋﻰ ﻷﺏ ،ﻭﺍﻟﺸﺒﻪ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﺴﺒﻪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ،ﻭﺃﻧﻪ ﺍﺑﻨﻪ ،ﻣﻊ ﱮ ج ﺑﺄﺎ ﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺷﺒﻬﻪ ،ﻓﺎﻟﻮﻟ ﺪ ﻟﻪ ،ﻭﺃﻧﻪ ﻛﺬﺏ ﻋﻠﻴﻬﺎ ،ﻓﻬﺬﺍ ﺷﻬﺎﺩﺓ ﺍﻟﻨ ﺨﻠﱠﺺ ﻣﻨﻪ ﺇﻻ ﺍﳌﺴﺘﺒﺼ ﺮ ﺍﻟﺒﺼﲑ ﺑﺄﺩﻟﺔ ﺍﻟﺸﺮﻉ ﻭﺃﺳﺮﺍﺭﻩ ،ﻭﺍﳋﺒ ﲑ ﲜﻤﻌﻪ ﻭﻓﺮﻗﻪ ﻣﻀﻴﻖ ﻻ ﻳﺘ ﺍﻟﺬﻱ ﺳﺎﻓﺮﺕ ﺑﻪ ِﻫ ﻤﺘﻪ ﺇﱃ ﻣﻄﻠﻊ ﺍﻷﺣﻜﺎﻡ ،ﻭﺍﳌﺸﻜﺎﺓ ﺍﻟﱴ ﻣﻨﻬﺎ ﻇﻬﺮ ﺍﳊﻼ ﹸﻝ ﻭﺍﳊﺮﺍﻡ، ﻭﺍﻟﺬﻯ ﻳﻈﻬﺮ ﰲ ﻫﺬﺍ ،ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻋﻠﻴﻪ ﺍﻟﺘﻜﻼﻥ ،ﺃﻥ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ﻗﻄﻊ ﺣﻜﻢ ﺍﻟﺸﺒﻪ، ﻭﺻﺎﺭ ﻣﻌﻪ ﲟﱰﻟﺔ ﺃﻗﻮﻯ ﺍﻟﺪﻟﻴﻠﲔ ﻣﻊ ﺃﺿﻌﻔﻬﻤﺎ ،ﻓﻼ ﻋﱪﺓ ﻟﻠﺸﺒﻪ ﺑﻌﺪ ﻣﻀﻰ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ﰲ ﺨ ﱪ ﻋﻦ ﺷﺄﻥ ﺍﻟﻮﻟﺪ ﻭﺷﺒﻬﻪ ﻟﻴﻐﲑ ﺑﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ،ﻭﺇﳕﺎ ﱮ ج ﱂ ﻳ ِ ﺗﻐﻴﲑ ﺃﺣﻜﺎﻣﻪ ،ﻭﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٤٠/٨
٢٥٩ ﺐ ﺍﻟﻠﻌﻨﺔ ﻭﺍﻟﻐﻀﺐ ،ﻓﻬﻮ ﻕ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻜﺎﺫﺏ ﺍﻟﺬﻱ ﻗﺪ ﺍﺳﺘﻮﺟ ﺃﺧﱪ ﻋﻨﻪ ،ﻟﻴﺘﺒﲔ ﺍﻟﺼﺎﺩ ﻕ ﻣِﻦ ﺍﻟﻜﺎﺫﺏ ﺑﻌﺪ ﺗﻘﺮﺭ ﺍﳊﻜﻢ ﺍﻟﺪﻳﲎ ،ﻭﺃﻥ ﺇﺧﺒﺎﺭ ﻋﻦ ﺃﻣﺮ ﻗﺪﺭﻯ ﻛﻮﱏ ﻳﺘﺒﲔ ﺑﻪ ﺍﻟﺼﺎﺩ ﻼ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻧﻪ ج ﻗﺎﻝ ﺫﻟﻚ ﺑﻌﺪ ﺍﻧﺘﻔﺎﺋِﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺳﻴﺠﻌﻞ ﰲ ﺍﻟﻮﻟﺪ ﺩﻟﻴ ﹰ ﻣﻦ ﺍﻟﻮﺩ ،ﻭﻗﺎﻝ$ :ﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻼ ﺃﺭﺍﻩ ﺇﻻ ﺻﺪﻕ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻕ ﺻ ﺪ ﺖ ﺍﳌﻜﺮﻭﻩ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻼ ﺃﺭﺍﻩ ﺇﻻ ﻛﺬﺏ ﻋﻠﻴﻬﺎ ،#ﻓﺠﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﻌ ِ ﺽ ﳍﺎ ،ﻭﱂ ﻳﻔﺴﺦ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ،ﻓﻴﺤﻜﻢ ﻋﻠﻴﻬﺎ ﲝﻜﻢ ﺍﻟﺰﺍﻧﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﻋﻠﻴﻬﺎ ،ﻭﱂ ﻳ ﻌ ِﺮ ﺏ ﻋﻠﻴﻬﺎ ،ﻭﻻ ﻳﻐﲑ ﺻﺪﻕ ﻋﻠﻴﻬﺎ ،ﻓﻜﺬﻟﻚ ﻟﻮ ﺟﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺷﺒﻪ ﺍﻟﺰﻭﺝ ﻳﻌﻠﻢ ﺃﻧﻪ ﹶﻛ ﹶﺬ ﺫﻟﻚ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ ،ﻓﻴﺤﺪ ﺍﻟﺰﻭﺝ ﻭﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ ،ﻓﻠﻴﺲ ﻗﻮﻟﻪ :ﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻬﻮ ﺍﳍﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ﺇﳊﺎﻗﹰﺎ ﻟﻪ ﺑﻪ ﰲ ﺍﳊﻜﻢ ،ﻛﻴﻒ ﻭﻗﺪ ﻧﻔﺎﻩ ﺑﺎﻟﻠﻌﺎﻥ ،ﻭﺍﻧﻘﻄﻊ ﻧﺴﺒﻪ ﺑﻪ، ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ :ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻬﻮ ﻟﻠﺬﻯ ﺭﻣﻴﺖ ﺑﻪ .ﻟﻴﺲ ﺇﳊﺎﻗﹰﺎ ﺑﻪ ،ﻭﺟﻌﻠﻪ ﺍﺑﻨﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻟﻮ ﺣﻜﻢ ﺑﺄﳝﺎﻥ ﺍﻟ ﹶﻘﺴﺎ ﻣ ِﺔ ﹶﰒ ﺃﻇﻬﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺁﻳ ﹰﺔ ﺗﺪﻝ ﻋﻠﻰ ﻛﺬﺏ ﺍﳊﺎﻟﻔﲔ ،ﱂ ﻳﻨﺘﻘﺾ ﺣ ﹾﻜﻤﻬﺎ ﺑﺬﻟﻚ ،ﻭﻛﺬﺍ ﻟﻮ ﺣﻜﻢ ﺑﺎﻟﱪﺍﺀﺓ ﻣِﻦ ﲔ ﻓﺎﺟﺮﺓ ،ﱂ ﻳﺒﻄﻞ ﺍﳊﻜﻢ ﺍﻟﺪﻋﻮﻯ ﺑﻴﻤﲔ ،ﰒ ﺃﻇﻬﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺁﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﺎ ﳝ ﺑﺬﻟﻚ. ﻓﺼﻞ
ﻂ ﺍﳊ ﺪ ﻋﻨﻪ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﹶﺗﻪ ﺑﺎﻟﺰﱏ ﺑﺮﺟﻞ ﺑﻌﻴﻨﻪ ،ﰒ ﻻ ﻋﻨﻬﺎ ،ﺳﻘ ﹶ ﺝ ﺇﱃ ﺫِﻛﺮ ﺍﻟﺮﺟﻞ ﰲ ﻟﻌﺎﻧﻪ ،ﻭﺇﻥ ﱂ ﻳﻼﻋﻦ ،ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﺪﻩ، ﳍﻤﺎ ،ﻭﻻ ﳛﺘﺎ ﻒ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ :ﻳﻼﻋﻦ ﻟﻠﺰﻭﺟﺔ ،ﻭﳛﺪ ﻟﻸﺟﻨﱮ ،ﻭﻗﺎﻝ ﻭﻫﺬﺍ ﻣﻮﺿ ﻊ ﺍﺧﺘِﻠ ﳊ ﺪ ﳍﻤﺎ ﺑﻠﻌﺎﻧﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﳚﺐ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ ،ﻭﻳﺴﻘﻂ ﻋﻨﻪ ﺍ ﹶ ﻑ ﰲ ﻟِﻌﺎﻧﻪ، ﺃﲪﺪ ،ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ ﻟﻠﺸﺎﻓﻌﻰ :ﺃﻧﻪ ﳛﺪ ﻟِﻜﻞ ﻭﺍﺣﺪ ﺣﺪﺍﹰ ،ﻓﺈﻥ ﺫﻛﺮ ﺍﳌﻘﺬﻭ ﻒ ﺍﻟﻠﻌﺎﻥ ،ﻭﻳﺬﻛﺮﻩ ﻓﻴﻪ ،ﻓﺈﻥ ﱂ ﺳﻘﻂ ﺍﳊﺪ ،ﻭﺇﻥ ﱂ ﻳﺬﻛﺮﻩ ﻓﻌﻠﻰ ﻗﻮﻟﲔ ،ﺃﺣﺪﳘﺎ :ﻳﺴﺘﺄِﻧ ﻳﺬﻛﺮﻩ ،ﺣﺪ ﻟﻪ .ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﺴﻘﻂ ﺣﺪﻩ ﺑﻠﻌﺎﻧﻪ ،ﻛﻤﺎ ﻳﺴﻘﻂ ﺣ ﺪ ﺍﻟﺰﻭﺟﺔ. ﻑ ﻟﻠﺰﻭﺟﺔ ﻭﺣﺪﻫﺎ ،ﻭﻻ ﻳﺘﻌﻠﱠﻖ ﺑﻐﲑﻫﺎ ﺣﻖ ﺍﳌﻄﺎﻟﺒﺔ ﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ :ﺍﻟﻘﺬ ﻭﻗﺎﻝ ﺑﻌ ﺐ ﺍﳊ ﺪ ﳍﻤﺎ ،ﻭﻫﻞ ﳚﺐ ﺣﺪ ﺃﻭ ﺣﺪﺍ ِﻥ؟ ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ :ﳚ ﻭﻻ ﺍﳊﺪ .ﻭﻗﺎﻝ ﺑﻌ ﻋﻠﻰ ﻭﺟﻬﲔِ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﻻ ﳚﺐ ﺇﻻ ﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﺍﹰ ،ﻭﻻ ﺧﻼﻑ
٢٦٠ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﻻﻋﻦ ﺍﻷﺟﻨﱮ ﰲ ﻟﻌﺎﻧﻪ :ﺃﻧﻪ ﻳﺴﻘﻂ ﻋﻨﻪ ﺣﻜﻤﻪ ،ﻭﺇﻥ ﱂ ﻳﺬﻛﺮﻩ ،ﻓﻌﻠﻰ ﻗﻮﻟﲔ :ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ :ﺃﻧﻪ ﻻ ﻳﺴﻘﻂ. ﻑ ﺍﻷﺟﻨﱮ ﺑﺎﻟﻠﻌﺎﻥ ،ﺣﺠﺘﻬﻢ ﻇﺎﻫﺮﺓ ﻭﻗﻮﻳﺔ ﺟﺪﹰﺍ ،ﻓﺈﻧﻪ ج ﻭﺍﻟﺬﻳﻦ ﺃﺳﻘﻄﻮﺍ ﺣﻜﻢ ﻗﺬ ِ ﱂ ﳛﺪ ﺍﻟﺰﻭﺝ ﺑﺸﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ،ﻭﻗﺪ ﲰﺎﻩ ﺻﺮﳛﺎﹰ ،ﻭﺃﺟﺎﺏ ﺍﻵﺧﺮﻭﻥ ﻋﻦ ﻫﺬﺍ ﻑ ﻛﺎﻥ ﻳﻬﻮﺩﻳﺎﹰ ،ﻭﻻ ﳚﺐ ﺍﳊ ﺪ ﺑﻘﺬﻑ ﺍﻟﻜﺎﻓﺮ .ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﲜﻮﺍﺑﲔ :ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﳌﻘﺬﻭ ﱂ ﻳﻄﺎﻟﺐ ﺑﻪ ،ﻭﺣ ﺪ ﺍﻟﻘﺬﻑ ﺇﳕﺎ ﻳﻘﺎﻡ ﺑﻌﺪ ﺍﳌﻄﺎﻟﺒﺔ. ﻭﺃﺟﺎﺏ ﺍﻵﺧﺮﻭﻥ ﻋﻦ ﻫﺬﻳﻦ ﺍﳉﻮﺍﺑﲔ ،ﻭﻗﺎﻟﻮﺍ :ﻗﻮ ﹸﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻳﻬﻮﺩﻯ ﺑﺎﻃﻞ، ﻒ ﺍﻷﻧﺼﺎﺭ ،ﻭﻫﻮ ﺃﺧﻮ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﻓﺈﻧﻪ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪﺓ ﻭﺃﻣﻪ ﺳﺤﻤﺎﺀ ،ﻭﻫﻮ ﺣﻠﻴ ﻒ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﰲ ﻷﻣﻪ .ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺰﻳﺰﺓ ﰲ ﺷﺮﺣﻪ ﻷﺣﻜﺎﻡ ﻋﺒﺪ ﺍﳊﻖ :ﻗﺪ ﺍﺧﺘﻠ ﺷﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ﺍﳌﻘﺬﻭﻑ ،ﻓﻘﻴﻞ :ﺇﻧﻪ ﻛﺎﻥ ﻳﻬﻮﺩﻳﹰﺎ ﻭﻫﻮ ﺑﺎﻃﻞ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺷﺮﻳﻚ ﺑﻦ ﻋﺪﺓ ﺣﻠﻴﻒ ﺍﻷﻧﺼﺎﺭ ،ﻭﻫﻮ ﺃﺧﻮ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﻷﻣﻪ .ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱏ ،ﻓﻬﻮ ﺠ ﹶﺔ ﻋﻠﻴﻜﻢ ،ﻷﻧﻪ ﳌﺎ ﺍﺳﺘﻘ ﺮ ﻋﻨﺪﻩ ﺃﻧﻪ ﻻ ﺣﻖ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻘﺬﻑ ﱂ ﻳﻄﺎﻟِﺐ ﺑﻪ، ﻳﻨﻘﻠﺐ ﺣ ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﻪ ،ﻭﺇﻻ ﻛﻴﻒ ﻳﺴﻜﺖ ﻋﻦ ﺑﺮﺍﺀﺓ ﻋﺮﺿﻪ ،ﻭﻟﻪ ﻃﺮﻳﻖ ﺇﱃ ﺇﻇﻬﺎﺭﻫﺎ ﲝ ﺪ ﻗﺎﺫﻓﺔ، ﻭﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﺃﺷ ﺪ ﲪﻴ ﹰﺔ ﻭﺃﻧ ﹶﻔ ﹰﺔ ﻣِﻦ ﺫﻟﻚ؟ ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﺃﻗﻴ ﻢ ﻣﻘﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻟﻠﺤﺎﺟﺔ، ﻭﺟﻌﻞ ﺑﺪ ﹰﻻ ﻣِﻦ ﺍﻟﺸﻬﻮﺩ ﺍﻷﺭﺑﻌﺔ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻮ ِﺟﺐ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻧﻜﻠﺖ، ﻓﺈﺫﺍ ﻛﺎﻥ ﲟﱰﻟﺔ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻛﺎﻥ ﲟﱰﻟﺘﻬﺎ ﰲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ،ﻭﻣِﻦ ﺍﶈﺎﻝ ﺃﻥ ﲢ ﺪ ﺍﳌﺮﺃﺓ ﺑﺎﻟﻠﻌﺎﻥ ﺇﺫﺍ ﻧ ﹶﻜﻠﹶﺖ ،ﰒ ﻳﺤﺪ ﺍﻟﻘﺎﺫﻑ ﺣ ﺪ ﺍﻟﻘﺬﻑ ﻭﻗﺪ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺻﺪﻕ ﻗﻮﻟﻪ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺟﻌﻠﻨﺎﻩ ﳝﻴﻨﹰﺎ ﻓﺈﺎ ﻛﻤﺎ ﺩﺭﺃﺕ ﻋﻨﻪ ﺍﳊ ﺪ ﻣِﻦ ﻃﺮﻑ ﺍﻟﺰﻭﺟﺔ ،ﺩﺭﺃﺕ ﻋﻨﻪ ﻣِﻦ ﻃﺮﻑ ﺍﳌﻘﺬﻭﻑ ،ﻭﻻ ﻓﺮﻕ ،ﻷﻥ ﺑﻪ ﺣﺎﺟﺔ ﺇﱃ ﻗﺬﻑ ﺍﻟﺰﺍﱏ ﳌﺎ ﺃﻓﺴﺪ ﻋﻠﻴﻪ ﻣِﻦ ﻓﺮﺍﺷﻪ، ﱮج ﺝ ﺇﱃ ﺫِﻛﺮﻩ ﻟﻴﺴﺘﺪﻝ ﺑﺸﺒﻪ ﺍﻟﻮﻟﺪ ﻟﻪ ﻋﻠﻰ ﺻﺪﻕ ﻗﺎﺫﻓﻪ ،ﻛﻤﺎ ﺍﺳﺘﺪﻝ ﺍﻟﻨ ﻭﺭﲟﺎ ﳛﺘﺎ ﻋﻠﻰ ﺻِﺪﻕ ﻫﻼﻝ ﺑﺸﺒﻪ ﺍﻟﻮﻟﺪ ﺑﺸﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﺴﻘﻂ ﺣﻜﻢ ﻗﺬﻓﻪ ﻣﺎ ﺃﺳﻘﻂ ﺣﻜﻢ ﻗﺬﻓﻬﺎ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻟﻠﺰﻭﺝ$ :ﺍﻟﺒﻴﻨﺔ ﻭﺇﻻ ﺣ ﺪ ﰲ ﻇﻬﺮﻙ ،#ﻭﱂ ﻳﻘﻞ: ﻁ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ،ﻻ ﰲ ﺐ ﲝ ﺪ ﺍﻟﻘﺬﻑ ،ﻓﺈﻥ ﺍﳌﻄﺎﻟﺒﺔ ﺷﺮ ﹲ ﻭﺇﻻ ﺣﺪﺍﻥِ ،ﻫﺬﺍ ﻭﺍﳌﺮﺃ ﹸﺓ ﱂ ﺗﻄﺎِﻟ ﻭﺟﻮﺑﻪ ،ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺁﺧﺮ ﻋﻦ ﻗﻮﳍﻢ :ﺇﻥ ﺷﺮﻳﻜﹰﺎ ﱂ ﻳﻄﺎﻟﺐ ﺑﺎﳊﺪ ،ﻓﺈﻥ ﺍﳌﺮﺃ ﹶﺓ ﺃﻳﻀﹰﺎ ﱂ ﱮ ج$ :ﺍﻟﺒﻴﻨ ﹸﺔ ﻭﺇﻻ ﺣ ﺪ ﰲ ﻇﻬﺮﻙ.# ﺗﻄﺎﻟﺐ ﺑﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨ ﻚ ﻓﻼﻥ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﻗﺬﻑ ﺃﺟﻨﺒﻴﺔ ﺑﺎﻟﺰﱏ ﺑﺮﺟﻞ ﲰﺎﻩ؟ ﻓﻘﺎﻝ :ﺯﱏ ﺑ ِ
٢٦١ ﺕ ﲟﺎ ﺖ ﺑﻪ؟ ﻗﻴﻞ :ﻫﺎﻫﻨﺎ ﳚﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥِ ،ﻷﻧﻪ ﻗﺎﺫﻑ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﻭﱂ ﻳﺄ ِ ﺃﻭ ﺯﻧﻴ ِ ﺐ ﻋﻠﻴﻪ ﺣﻜﻤﻪ ،ﺇﺫ ﻟﻴﺲ ﻫﻨﺎ ﺑﻴﻨﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﺣﺪﳘﺎ ،ﻭﻻ ﻣﺎ ﺐ ﻗﺬﻓﻪ ،ﻓﻮﺟ ﻳﺴﻘﻂ ﻣﻮﺟ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻬﺎ. ﻓﺼﻞ
ﺤﺘ ﺞ ﺇﱃ ﺃﻥ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻻﻋﻨﻬﺎ ﻭﻫﻰ ﺣﺎﻣﻞ ،ﻭﺍﻧﺘﻔﻰ ﻣِﻦ ﲪﻠﻬﺎ ،ﺍﻧﺘﻔﻰ ﻋﻨﻪ ،ﻭﱂ ﻳ ﻳﻼﻋﻦ ﺑﻌﺪ ﻭﺿﻌﻪ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﻟﺼﺮﳛﺔﹸ ،ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺧﺘﻠﻒ ﻓﻴﻪ. ﻀ ﻊ ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺭِﳛﹰﺎ ﹶﻓﺘﻨ ﹶﻔﺶ، ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻻ ﻳﻼﻋﻦ ﻟِﻨﻔﻴﻪ ﺣﱴ ﺗ ﻭﻻ ﻳﻜﻮﻥ ﻟِﻠﻌﺎﻥ ﺣﻴﻨﺌﺬ ﻣﻌﲎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍﳋِﺮﻗﻰ ﰲ $ﳐﺘﺼﺮﻩ ،#ﻓﻘﺎﻝ :ﻭﺇﻥ ﺏ ﻒ ﻋﻨﻪ ﺣﱴ ﺑﻨ ِﻔﻴﻪ ﻋﻨﺪ ﻭﺿﻌﻬﺎ ﻟﻪ ﻭﻳﻼﻋﻦ ،ﻭﺗﺒﻌﻪ ﺍﻷﺻﺤﺎ ﻧﻔﻰ ﺍﳊﻤﻞ ﰲ ﺍﻟﺘﻌﺎﻧﻪ ﱂ ﻳﻨﺘ ِ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺧﺎﻟﻔﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻰ ﻛﻤﺎ ﻳﺄﺗﻰ ﻛﻼﻣﻪ .ﻭﻗﺎﻝ ﲨﻬﻮ ﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﻟﻪ ﺃﻥ ﻳﻼ ِﻋ ﻦ ﰲ ﺣﺎﻝ ﺍﳊﻤﻞ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻗﺼﺔ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ ،ﻓﺈﺎ ﺻﺮﳛ ﹲﺔ ﺻﺤﻴﺤﻪ ﰲ ﺻ ﹶﻔ ِﺔ ﺍﻟﻠﻌﺎﻥ ﺣﺎﻝ ﺍﳊﻤﻞ ،ﻭﻧﻔﻰ ﺍﻟﻮﻟ ِﺪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ$ :ﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ِ ﺚ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ :#ﻭﻗﺎﻝ ﻣﺎﻟﻚ، ﻛﺬﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﻓﻼ ﺃﺭﺍﻩ ﺇﻻ ﻗﺪ ﺻﺪﻕ ﻋﻠﻴﻬﺎ #ﺍﳊﺪﻳ ﹶ ﺚ ﺼ ﺢ ﻧﻔﻰ ﺍﳊﻤﻞ ،ﻭﻳﻨﺘﻔﻰ ﻋﻨﻪ ،ﳏﺘﺠﲔ ﲝﺪﻳ ِ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺠﺎﺯ :ﻳ ِ ﻫﻼﻝ ،ﻭﺃﻧﻪ ﻧﻔﻰ ﲪﻠﻬﺎ ،ﻓﻨﻔﺎﻩ ﻋﻨﻪ ﺍﻟﻨ ﱮ ج ،ﻭﺃﳊﻘﻪ ﺑﺎﻷﻡ ،ﻭﻻ ﺧﻔﹶﺎ َﺀ ﺃﻧﻪ ﻛﺎﻥ ﲪﻼﹰ، ﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،#ﻗﺎﻝ :ﻭﻷﻥ ﺍﳊﻤﻞ ﻣﻈﻨﻮﻥ ﱮ ج$ :ﺍﻧﻈﺮﻭﻫﺎ ،ﻓﺈﻥ ﺟﺎ َﺀ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨ ﺑﺄﻣﺎﺭﺍﺕ ﺗﺪﻝ ﻋﻠﻴﻪ ،ﻭﳍﺬﺍ ﺗﺜﺒﺖ ﻟﻠﺤﺎﻣﻞ ﺃﺣﻜﺎ ﻡ ﺗﺨﺎﻟﻒ ﻓﻴﻬﺎ ﺍﳊﺎﺋ ﹶﻞ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻔِﻄﺮ ﰲ ﺍﻟﺼﻴﺎﻡ ،ﻭﺗﺮ ِﻙ ﺇﻗﺎﻣﺔ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ،ﻭﺗﺄﺧ ِﲑ ﺍﻟﻘِﺼﺎﺹ ﻋﻨﻬﺎ ،ﻭﻏ ِﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻮ ﹸﻝ ِﺫﻛﹸﺮﻩ، ﻕ ﺍﳊﻤﻞ ،ﻓﻜﺎﻥ ﻛﺎﻟﻮﻟﺪ ﺑﻌﺪ ﻭﺿﻌﻪ ﻗﺎﻝ :ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﺤﻴﺢ، ﺼ ﺢ ﺍﺳﺘﻠﺤﺎ ﻭﻳ ِ ﺕ ﻣﺎ ﻛﺎﻥ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺚ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﻛﺎﺋﻨﺎ ﳌﻮﺍﻓﻘﺘﻪ ﻇﻮﺍﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻣﺎ ﺧﺎﻟﻒ ﺍﳊﺪﻳ ﹶ ﺝ ﺇﱃ ﺫِﻛﺮﻩ ﰲ ﺍﻟﻠﻌﺎﻥ ﺍﺣﺘﺠﺎﺟﹰﺎ ﺑﻈﺎﻫﺮ ﺑﻜﺮ :ﻳﻨﺘﻔﻰ ﺍﻟﻮﻟﺪ ﻳﺰﻭﺍ ِﻝ ﺍﻟﻔﺮﺍﺵ ،ﻭﻻ ﳛﺘﺎ ﺚ ﱂ ﻳﻨﻘﻞ ﻧﻔ ﻰ ﺍﳊﻤﻞ ،ﻭﻻ ﺗﻌﺮﺽ ﻟﻨﻔﻴﻪ. ﺍﻷﺣﺎﺩﻳﺚ ،ﺣﻴ ﹶ ﺼ ﺢ ﻧﻔ ﻰ ﺍﳊﻤﻞ ﻭﺍﻟﻠﻌﺎﻥ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﺈﻧﻪ ﻻ ﻳ ِ ﻻﻋﻨﻬﺎ ﺣﺎﻣﻼﹰ ،ﰒ ﺃﺗﺖ ﺑﺎﻟﻮﻟﺪ ،ﻟﺰﻣﻪ ﻋﻨﺪﻩ ،ﻭﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻧﻔﻴﻪ ﺃﺻﻼﹰ ،ﻷﻥ ﺍﻟﻠﻌﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ،ﻭﻫﺬﻩ ﻗﺪ ﺑﺎﻧﺖ ﺑﻠﻌﺎﺎ ﰲ ﺣﺎﻝ ﲪﻠﻬﺎ.
٢٦٢ ﻗﺎﻝ ﺍﳌﻨﺎﺯﻋﻮﻥ ﻟﻪ :ﻫﺬﺍ ﻓﻴﻪ ﺇﻟﺰﺍﻣﻪ ﻭﻟﺪﹰﺍ ﻟﻴﺲ ﻣﻨﻪ ،ﻭﺳ ﺪ ﺑﺎﺏ ﺍﻻﻧﺘﻔﺎﺀ ﻣِﻦ ﺃﻭﻻﺩ ﺍﻟﺰﱏ ،ﻭﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺟﻌﻞ ﻟﻪ ﺇﱃ ﺫﻟﻚ ﻃﺮﻳﻘﺎﹰ ،ﻓﻼ ﳚﻮﺯ ﺳﺪﻫﺎ ،ﻗﺎﻟﻮﺍ :ﻭﺇﳕﺎ ﺗﻌﺘﱪ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺍﳊﺎﻝ ﺍﻟﱴ ﺃﺿﺎﻑ ﺍﻟﺰﱏ ﺇﻟﻴﻬﺎ ﻓﻴﻬﺎ ،ﻷﻥ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻯ ﺗﺄﺗﻰ ﺑﻪ ﻳﻠﺤﻘﹸﻪ ،ﺇﺫﺍ ﱂ ﻳﻨﻔﻪ ،ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﻧﻔﻴﻪ ،ﻭﻫ ِﺬ ِﻩ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻓﻤﻠﻚ ﻧﻔ ﻰ ﻭﻟﺪﻫﺎ .ﻭﻗﺎﻝ ﲔ ﻟﻴﻠﺔ ﻣﻨﻬﺎ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺃﺑﻮ ﻳﻮﺳﻒ .ﻭﳏﻤﺪ :ﻟﻪ ﺃﻥ ﻳﻨﻔ ﻰ ﺍﳊﻤﻞ ﺑﲔ ﺍﻟﻮﻻﺩﺓ ﺇﱃ ﲤﺎ ِﻡ ﺃﺭﺑﻌ ﺍﳌﻠﻚ ﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ :ﻻ ﻳﻼﻋﻦ ﻟﻨﻔﻰ ﺍﳊﻤﻞ ﺇﻻ ﺃﻥ ﻳﻨﻔﻴ ﻪ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌ ﻰ :ﺇﺫﺍ ﻋِﻠ ﻢ ﺑﺎﳊﻤﻞ ﻓﺄﻣﻜﻨﻪ ﺍﳊﺎﻛﻢ ﻣِﻦ ﺍﻟﻠﻌﺎﻥ ،ﻓﻠﻢ ﻳﻼﻋﻦ ،ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻨﻔﻴ ﻪ ﺑﻌ ﺪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﺍﺳﺘﺤﻠﻖ ﺍﳊﻤﻞﹶ ،ﻭﻗﺬﻓﻬﺎ ﺑﺎﻟﺰﱏ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺍﻟﻮﻟ ﺪ ﻣﲎ ﻭﻗﺪ ﺯﻧﺖ ،ﻣﺎ ﺣﻜ ﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؟ ﻗﻴﻞ :ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺛﻼﺙ ﺃﻗﻮﺍﻝ: ﺤﺪ ﻭﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ ،ﻭﻻ ﻳﻤﻜﱠﻦ ﻣﻦ ﺍﻟﻠﻌﺎﻥ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻳ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﻼﻋﻦ ،ﻭﻳﻨﺘﻔﻰ ﺍﻟﻮﻟﺪ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻳﻼﻋﻦ ﻟﻠﻘﺬﻑ ،ﻭﻳﻠﺤﻘﻪ ﺍﻟﻮﻟﺪ ،ﻭﺍﻟﺜﻼﺛﺔ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﻣﺎﻟِﻚ، ﻕ ﺍﻟﻮﻟﺪ ﻛﻤﺎ ﻻ ﻳﺼﺢ ﻧﻔﻴﻪ.،ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ: ﺼ ﺢ ﺍﺳﺘﻠﺤﺎ ﻭﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺃﲪﺪ :ﺃﻧﻪ ﻻ ﻳ ِ ﺹ ﺼ ﺢ ﻧﻔﻴﻪ ،ﻗﺎﻝ :ﻻ ﻳﺼﺢ ﺍﺳﺘﻠﺤﺎﻗﹸﻪ ،ﻭﻫﻮ ﺍﳌﻨﺼﻮ ﻭﺇﻥ ﺍﺳﺘﻠﺤﻖ ﺍﳊﻤﻞ ،ﻓﻤﻦ ﻗﺎﻝ :ﻻ ﻳ ِ ﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻷﻧﻪ ﳏﻜﻮ ﻡ ﺼ ﺢ ﺍﺳﺘﻠﺤﻘﺎﻗﹸﻪ ،ﻭﻫﻮ ﻣﺬﻫ ﻋﻦ ﺃﲪﺪ .ﻭﻣﻦ ﺃﺟﺎﺯ ﻧﻔﻴﻪ ،ﻗﺎﻝ :ﻳ ِ ﺑﻮﺟﻮﺩﻩ ﺑﺪﻟﻴﻞ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻭﻭﻗﻒ ﺍﳌﲑﺍﺙ ،ﻓﺼﺢ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻛﺎﳌﻮﻟﻮﺩ ،ﻭﺇﺫﺍ ﺍﺳﺘﻠﺤﻘﻪ، ﺼ ﺢ ﺍﺳﺘﻠﺤﺎﻗﹸﻪ، ﱂ ﳝﻠﻚ ﻧﻔﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ،ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﻠﺤﻘﻪ ﺑﻌﺪ ﺍﻟﻮﺿﻊ .ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﻳ ِ ﻗﺎﻝ :ﻟﻮ ﺻﺢ ﺍﺳﺘﻠﺤﺎﻗﹸﻪ ،ﻟﻠﺰﻣﻪ ﺑﺘﺮﻙ ﻧﻔﻴﻪ ﻛﺎﳌﻮﻟﻮﺩ ،ﻭﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﺑﺎﻹﲨﺎﻉ ،ﻭﻟﻴﺲ ﺚ ﺍﳌﹸﻼﻋﻨﺔ ،ﻭﺫﻟﻚ ﳐﺘﺺ ﲟﺎ ﺑﻌ ﺪ ﺍﻟﻮﺿﻊ ،ﻓﺎﺧﺘﺺ ﺸﺒﻪ ﺃﺛ ﺮ ﰲ ﺍﻹﳊﺎﻕ ،ﺑﺪﻟﻴﻞ ﺣﺪﻳ ِ ﻟِﻠ ﺻﺤﺔ ﺍﻹﳊﺎﻕ ﺑﻪ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻟﻮ ﺍﺳﺘﻠﺤﻘﻪ ،ﰒ ﻧﻔﺎﻩ ﺑﻌﺪ ﻭﺿﻌﻪ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ،ﻓﺄﻣﺎ ﺇﻥ ﺳﻜﺖ ﻋﻨﻪ ،ﻓﻠﻢ ﻳﻨﻔﻪ ،ﻭﱂ ﻳﺴﺘﻠﺤﻘﻪ ،ﱂ ﻳﻠﺰﻣﻪ ﻋﻨﺪ ﺃﺣﺪ ﻋﻠﻤﻨﺎ ﻗﻮﻟﹶﻪ ،ﻷﻥ ﺗﺮﻛﻪ ﳏﺘﻤﻞ، ﻷﻧﻪ ﻻ ﻳﺘﺤ ﱠﻘ ﻖ ﻭﺟﻮﺩﻩ ﺇﻻ ﺃﻥ ﻳﻼﻋﻨﻬﺎ ،ﻓﺈﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺃﻟﺰﻣﻪ ﺍﻟﻮﻟﹶﺪ ﻋﻠﻰ ﻣﺎ ﺃﺳﻠﻔﻨﺎﻩ. ﻓﺼﻞ
٢٦٣ ﻭﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻓﻔﺮﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﻀﻲ ﺃ ﱠﻻ ﻳﺪﻋﻰ ﻭﻟﺪﻫﺎ ﻷﺏ ،ﻭﻻ ﺖ ﳍﺎ ﻋﻠﻴﻪ ﻭﻻ ﻗﻮﺕ، ﺗﺮﻣﻰ ،ﻭﻣﻦ ﺭﻣﺎﻫﺎ ،ﺃﻭ ﺭﻣﻰ ﻭﻟﺪﻫﺎ ،ﻓﻌﻠﻴﻪ ﺍﳊﺪ ،ﻭﻗﻀﻰ ﺃﻥ ﻻ ﺑﻴ ﻭﻣﻦ ﺃﺟﻞ ﺃﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻣﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ. ﻭﻗﻮ ﹸﻝ ﺳﻬﻞ :ﻓﻜﺎﻥ ﺍﺑﻨﻬﺎ ﻳﺪﻋﻰ ﺇﱃ ﺃﻣﻪ ،ﰒ ﺟﺮﺕ ﺍﻟﺴﻨ ﹸﺔ ﺃﻧﻪ ﻳﺮﺛﻬﺎ ﻭﺗﺮِﺙ ﻣﻨﻪ ﻣﺎ ﻓﺮﺽ ﺍﻟﻠﱠﻪ ﳍﺎ. ﻕ ﺑﻴﻨﻬﻤﺎ ،ﰒ ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﹰﺍ. ﻭﻗﻮﻟﻪ :ﻣﻀﺖ ﺍﻟﺴﻨﺔ ﰲ ﺍﳌﺘﻼﻋﻨﲔ ﺃﻥ ﻳﻔ ﺮ ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ :ﻓﺮﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺎﻝ :ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﹰﺍ. ﺖ ﻋﻠﻴﻬﺎ، ﺻ ﺪ ﹾﻗ ﺖ ﻭﻗﻮﻝ ﺍﻟﺰﻭﺝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻣﺎﱃ؟ ﻗﺎﻝ$ :ﻻ ﻣﺎﻝ ﻟﻚ ،ﺇﻥ ﻛﹸﻨ ﺖ ﻋﻠﻴﻬﺎ ،ﻓﻬﻮ ﺃﺑﻌ ﺪ ﻟﻚ ﻣﻨﻬﺎ.# ﺖ ﻛﺬﺑ ﺖ ﻣِﻦ ﻓﺮﺟﻬﺎ ،ﻭﺇﻥ ﻛﻨ ﻓﻬﻮ ﲟﺎ ﺍﺳﺘﺤﻠﻠ ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﳉﻤﻠ ﹸﺔ ﻋﺸﺮ ﹶﺓ ﺃﺣﻜﺎﻡ: ﺍﳊﻜﻢ ﺍﻷﻭﻝ :ﺍﻟﺘﻔﺮﻳ ﻖ ﺑﲔ ﺍﳌﺘﻼﻋﻨﲔ ،ﻭﰱ ﺫﻟﻚ ﲬﺴﺔ ﻣﺬﺍﻫﺐ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﻔﺮﻗ ﹶﺔ ﲢﺼ ﹸﻞ ﲟﺠﺮﺩ ﺍﻟﻘﺬﻑِ ،ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﻋﺒﻴﺪ ،ﻭﺍﳉﻤﻬﻮ ﺭ ﺧﺎﻟﻔﻮﻩ ﰲ ﺫﻟﻚ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ. ﻓﻘﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ،ﻭﻋﺜﻤﺎﻥ ﺍﻟﺒﺘﻰ ،ﻭﳏﻤﺪ ﺑﻦ ﺃﰉ ﺻﻔﺮﺓ ،ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﻓﹸﻘﻬﺎﺀ ﺍﻟﺒﺼﺮﺓ :ﻻ ﻳﻘﻊ ﺑﺎﻟﻠﻌﺎﻥ ﻓﺮﻗ ﹲﺔ ﺍﻟﺒﺘﺔ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰉ ﺻﻔﺮﺓ :ﺍﻟﻠﻌﺎ ﹸﻥ ﻻ ﻳ ﹾﻘ ﹶﻄﻊ ﺍﻟﻌِﺼﻤﺔ، ﻕ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥِ ،ﺑﻞ ﻫﻮ ﺃﻧﺸﺄ ﻃﻼﻗﹶﻬﺎ ،ﻭﻧﺰﻩ ﱮ ج ﱂ ﻳﻨﻜِﺮ ﻋﻠﻴﻪ ﺍﻟﻄﻼ ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻨ ﻚ ﻣﻦ ﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺄﺎ ﺯﻧﺖ ،ﺃﻭ ﺃﻥ ﻳﻘﻮ ﻡ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﻛﺬﺏ ﺑﺈﻣﺴﺎﻛﻬﺎ، ﺴ ﻧﻔﺴﻪ ﺃﻥ ﻳ ﻤ ِ ﱮ ج ﻓِﻌﻠﹶﻪ ﺳﻨﺔ ،ﻭﻧﺎﺯﻉ ﻫﺆﻻﺀ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻗﺎﻟﻮﺍ :ﺍﻟﻠﻌﺎ ﹸﻥ ﻳﻮ ِﺟﺐ ﺍﻟﻔﺮﻗﺔ، ﻓﺠﻌﻞ ﺍﻟﻨ ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ. ﺃﺣﺪﻫﺎ :ﺃﺎ ﺗﻘﻊ ﲟﺠﺮﺩ ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻭﺇﻥ ﱂ ﺗﻠﺘﻌِﻦ ﺍﳌﺮﺃﺓ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺍﺣﺘﺞ ﻟﻪ ﺑﺄﺎ ﻓﹸﺮﻗﺔ ﺣﺎﺻﻠﺔ ﺑﺎﻟﻘﻮﻝ ،ﻓﺤﺼﻠﺖ ﺑﻘﻮﻝ ﺍﻟﺰﻭﺝ ﻭﺣ ﺪﻩ ﻛﺎﻟﻄﻼﻕ. ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱏ :ﺃﺎ ﻻ ﲢﺼ ﹸﻞ ﺇﻻ ﺑﻠﻌﺎﻤﺎ ﲨﻴﻌﺎﹰ ،ﻓﺈﺫﺍ ﺗ ﻢ ﻟِﻌﺎﻤﺎ ،ﻭﻗﻌﺖ ﺍﻟﻔﺮﻗﺔﹸ ،ﻭﻻ ﺐ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ، ﻳﻌﺘﱪ ﺗﻔﺮﻳ ﻖ ﺍﳊﺎﻛﻢ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻉ ﺇﳕﺎ ﻭﺭﺩ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻭﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﻭﺃﻫ ِﻞ ﺍﻟﻈﺎﻫﺮ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺸﺮ
٢٦٤ ﱮ ج ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﲤﺎ ِﻡ ﺍﳌﺘﻼﻋﻨﲔ ،ﻭﻻ ﻳﻜﻮﻧﺎﻥ ﻣﺘﻼﻋﻨﲔ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻭﺇﳕﺎ ﻓﺮﻕ ﺍﻟﻨ ﻒ ﳌﺪﻟﻮ ِﻝ ﺍﻟﺴﻨﺔ ﻭﻓﻌﻞ ﺍﻟﻨﱮ ج ،ﻭﺍﺣﺘﺠﻮﺍ ﺍﻟﻠﻌﺎﻥ ﻣﻨﻬﻤﺎ ،ﻓﺎﻟﻘﻮ ﹸﻝ ﺑﻮﻗﻮﻉ ﺍﻟﻔﺮﻗِﺔ ﻗﺒﻠﹶﻪ ﳐﺎﻟ ﺑﺄﻥ ﻟﻔﻆ ﺍﻟﻠﻌﺎﻥ ﻻ ﻳﻘﺘﻀﻰ ﻓﹸﺮﻗﺔ ،ﻓﺈﻧﻪ ﺇﻣﺎ ﺃﳝﺎﻥ ﻋﻠﻰ ﺯﻧﺎﻫﺎ ،ﻭﺇﻣﺎ ﺷﻬﺎﺩﺓ ﺑﻪ ،ﻭﻛﻼﳘﺎ ﻻ ﻳﻘﺘﻀﻰ ﻓﹸﺮﻗﺔ ،ﻭﺇﳕﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﲤﺎ ِﻡ ﻟﻌﺎﻤﺎ ﻟِﻤﺼﻠﺤﺔ ﻇﺎﻫﺮﺓ ،ﻭﻫﻰ ﻼ ﻣﻨﻬﻤﺎ ﺳﻜﻨﹰﺎ ﻟﻶﺧﺮ ،ﻭﻗﺪ ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻣﻮﺩﺓ ﻭﺭﲪﺔ ،ﻭﺟﻌﻞ ﻛ ﹰ ﺯﺍﻝ ﻫﺬﺍ ﺑﺎﻟﻘﺬﻑ ،ﻭﺃﻗﺎﻣﻬﺎ ﻣﻘﺎﻡ ﺍﳋﺰﻯ ﻭﺍﻟﻌﺎﺭ ﻭﺍﻟﻔﻀﻴﺤﺔ ،ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﻓﻘﺪ ﺲ ﺭﺃﺳﻬﺎ ﻭﺭﺅﻭﺱ ﻗﻮﻣﻬﺎ ،ﻭﻫﺘﻜﻬﺎ ﻋﻠﻰ ﻓﻀﺤﻬﺎ ﻭﺘﻬﺎ ،ﻭﺭﻣﺎﻫﺎ ﺑﺎﻟﺪﺍﺀ ﺍﻟﻌﻀﺎﻝ ،ﻭﻧﻜﱠ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ .ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺎﺫﺑﺔ ،ﻓﻘﺪ ﺃﻓﺴﺪﺕ ﻓﺮﺍﺷﻪ ،ﻭﻋﺮﺿﺘﻪ ﻟﻠﻔﻀﻴﺤﺔ ﻭﺍﳋﺰﻯ ﺝ ﺑﻐﻰ ،ﻭﺗﻌﻠﻴﻖ ﻭﻟﺪ ﻏﲑﻩ ﻋﻠﻴﻪ ،ﻓﻼ ﳛﺼ ﹸﻞ ﺑﻌﺪ ﻫﺬﺍ ﺑﻴﻨﻬﻤﺎ ﻣِﻦ ﺍﳌﻮﺩﺓ ﻭﺍﻟﻌﺎﺭ ﺑﻜﻮﻧﻪ ﺯﻭ ﺏ ﺑﺎﻟﻨﻜﺎﺡ ،ﻓﻜﺎﻥ ﻣِﻦ ﳏﺎﺳﻦ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻔﺮﻳ ﻖ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺴﻜﻦ ﻣﺎ ﻫﻮ ﻣﻄﻠﻮ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﻟﺘﺤﺮ ﱘ ﺍﳌﺆﺑﺪ ﻋﻠﻰ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ،ﻭﻻ ﻳﺘﺮﺗﺐ ﻫﺬﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻠﻌﺎﻥ ﻛﻤﺎ ﻻ ﺐ ﻋﻠﻰ ﺑﻌﺾ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺝ .ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻓﺴﺦ ﺛﺒﺖ ﺑﺄﳝﺎﻥ ﻣﺘﺤﺎﻟﻔﲔ ،ﻓﻠﻢ ﻳﺜﺒﺖ ﻳﺘﺮﺗ ﺑﺄﳝﺎﻥ ﺃﺣﺪﳘﺎ ،ﻛﺎﻟﻔﺴﺦ ﻟﺘﺨﺎﻟﻒ ﺍﳌﺘﺒﺎﻳﻌﲔ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ. ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻔﺮﻗ ﹶﺔ ﻻ ﲢﺼﻞ ﺇﻻ ﺑﺘﻤﺎﻡ ﻟﻌﺎﻤﺎ ،ﻭﺗﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ،ﻭﻫﺬﺍ ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻰ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﳋِﺮﻗﻰ ،ﻓﺈﻧﻪ ﻗﺎﻝ: ﻣﺬﻫ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﺑﻘﻮﻝ ﻭﻣﱴ ﺗﻼﻋﻨﺎ ،ﻭﻓﺮﻕ ﺍﳊﺎﻛ ﻢ ﺑﻴﻨﻬﻤﺎ ،ﱂ ﳚﺘﻤﻌﺎ ﺃﺑﺪﹰﺍ .ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎ ﺼ ﹾﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺣﺪﻳﺜﻪ :ﻓﻔﺮﻕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ .ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﺍﻟﻔﹸﺮﻗﺔ ﱂ ﺗﺘﺤ ﺖ ﻋﻠﻴﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﺃﻣﺴﻜﺘﻬﺎ ،ﻓﻄﻠﻘﻬﺎ ﺛﻼﺛﹰﺎ ﻗﺒﻠﻪ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﻋﻮﳝﺮﹰﺍ ﻗﺎﻝ :ﻛﺬﺑ ﻗﺒﻞ ﺃﻥ ﻳﺄﻣ ﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻫﺬﺍ ﺣﺠ ﹲﺔ ﻣِﻦ ﻭﺟﻬﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻳﻘﺘﻀﻰ ﺇﻣﻜﺎﻥ ﺇﻣﺴﺎﻛﻬﺎ .ﻭﺍﻟﺜﺎﱏ :ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ،ﻭﻟﻮ ﺣﺼﻠﺖ ﺍﻟﻔﺮﻗ ﹸﺔ ﺑﺎﻟﻠﻌﺎﻥ ﻭﺣﺪﻩ ،ﳌﺎ ﺛﺒﺖ ﻭﺍﺣ ﺪ ﻣِﻦ ﺍﻷﻣﺮﻳﻦ ،ﻭﰱ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ :ﺃﻧﻪ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎﹰ ،ﻓﺄﻧﻔﺬﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ).(١ ﲎ ﻳﻘﺘﻀﻰ ﺍﻟﺘﺤﺮ ﱘ ﻗﺎﻝ ﺍﳌﻮﻗﻌﻮﻥ ﻟﻠﻔﹸﺮﻗﺔ ﺑﺘﻤﺎﻡ ﺍﻟﻠﻌﺎﻥ ﺑﺪﻭﻥ ﺗﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ :ﺍﻟﻠﻌﺎﻥ ﻣﻌ ﺍﳌﺆﺑﺪ ،ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ،ﻓﻠﻢ ﻳﻘﻒ ﻋﻠﻰ ﺗﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ﻛﺎﻟﺮﺿﺎﻉ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻔﹸﺮﻗﺔ ﻟﻮ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٥٠ﰲ ﺍﻟﻄﻼﻕ.
٢٦٥ ﻭﻗﻌﺖ ﻋﻠﻰ ﺗﻔﺮﻳ ِﻖ ﺍﳊﺎﻛﻢ ،ﻟﺴﺎﻍ ﺗﺮ ﻙ ﺍﻟﺘﻔﺮﻳﻖ ﺇﺫﺍ ﻛﺮﻫﻪ ﺍﻟﺰﻭﺟﺎﻥ ،ﻛﺎﻟﺘﻔﺮﻳﻖ ﺑﺎﻟﻌﻴﺐ ﻭﺍﻹﻋﺴﺎﺭ ،ﻗﺎﻟﻮﺍ :ﻭﻗﻮﻟﹸﻪ :ﻓﺮﻕ ﺍﻟﻨﱮ ج ،ﳛﺘﻤﻞ ﺃﻣﻮﺭﹰﺍ ﺛﻼﺛﺔ .ﺃﺣﺪﻫﺎ :ﺇﻧﺸﺎﺀ ﺍﻟﻔﺮﻗﺔ. ﻭﺍﻟﺜﺎﱏ :ﺍﻹﻋﻼ ﻡ ﺎ .ﻭﺍﻟﺜﺎﻟﺚ :ﺇﻟﺰﺍﻣﻪ ﲟﻮﺟﺒﻬﺎ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﳊﺴﻴﺔ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﻛﺬﺑﺖ ﻋﻠﻴﻬﺎ ﺇﻥ ﺃﻣﺴﻜﺘﻬﺎ ،ﻓﻬﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺇﻣﺴﺎﻛﻬﺎ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ﻣﺄﺫﻭﻥ ﻓﻴﻪ ﺷﺮﻋﺎﹰ ،ﺑﻞ ﻫﻮ ﺑﺎﺩﺭ ﺇﱃ ﻓﺮﺍﻗﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﺻﺎﺋﺮﹰﺍ ﺇﱃ ﻣﺎ ﺑﺎﺩﺭ ﺇﻟﻴﻪ ،ﻭﺃﻣﺎ ﻕ ﻃﻼﻗﹸﻪ ﺛﻼﺛﺔﹰ ،ﻓﻤﺎ ﺯﺍﺩ ﺍﻟﻔﹸﺮﻗﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺇﻻ ﺗﺄﻛﻴﺪﺍﹰ ،ﻓﺈﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﲢﺮﳝﹰﺎ ﻣﺆﺑﺪﺍﹰ ،ﻓﺎﻟﻄﻼ ﻕ ﻋﻠﻴﻪ ،ﻓﺘﻘﺮﻳ ﺮ ﺤﻞﱡ ﱃ ﺑﻌﺪ ﻫﺬﺍ ﻭﺃﻣﺎ ﺇﻧﻔﺎ ﹸﺫ ﺍﻟﻄﻼ ِ ﺗﺄﻛﻴﺪ ﳍﺬﺍ ﺍﻟﺘﺤﺮﱘ ،ﻭﻛﺄﻧﻪ ﻗﺎﻝ :ﻻ ﺗ ِ ﻕ ﺍﻟﺜﻼﺙ ﺗﺄﻛﻴﺪﹰﺍ ﳌﻮﺟﺒﻪ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﺎ ﺇﺫﺍ ﱂ ﺗﺤِﻞ ﻟﻪ ﺑﺎﻟﻠﻌﺎﻥ ﺃﺑﺪﺍﹰ ،ﻛﺎﻥ ﺍﻟﻄﻼ ﻟﻠﺘﺤﺮﱘ ﺍﻟﻮﺍﻗﻊ ﺑﺎﻟﻠﻌﺎﻥ ،ﻓﻬﺬﺍ ﻣﻌﲎ ﺇﻧﻔﺎﺫﻩ ،ﻓﻠﻤﺎ ﱂ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻪ ،ﻭﺃﹶﻗﺮﻩ ﻋﻠﻰ ﺍﻟﺘﻜﻠﻢ ﺑﻪ ﱮ ج ﺃﻧﻪ ﻗﺎﻝ :ﻭﻗﻊ ﻆ ﺍﻟﻨ ﻚ ﻟﻔ ﹶ ﱮ ج ﻭﺳﻬﻞ ﱂ ﳛ ِ ﻭﻋﻠﻰ ﻣﻮﺟﺒﻪ ،ﺟﻌﻞ ﻫﺬﺍ ﺇﻧﻔﺎﺫﹰﺍ ﻣﻦ ﺍﻟﻨ ﻃﻼﻗﹸﻚ ،ﻭﺇﳕﺎ ﺷﺎﻫﺪ ﺍﻟ ِﻘﺼﺔ ،ﻭﻋﺪ ﻡ ﺇﻧﻜﺎﺭ ﺍﻟﻨﱮ ج ﻟﻠﻄﻼﻕ ،ﻓﻈﻦ ﺫﻟﻚ ﺗﻨﻔﻴﺬﺍﹰ ،ﻭﻫﻮ ﺻﺤﻴﺢ ﲟﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻓﺮﻗﺔ ﺍﻟﻠﻌﺎﻥ ﻓﺴﺦ ،ﻭﻟﻴﺴﺖ ﺑﻄﻼﻕٍ ،ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌ ﻰ ﻭﺃﲪﺪ ،ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﳍﻤﺎ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﺎ ﻓﺮﻗ ﹲﺔ ﺗﻮﺟﺐ ﲢﺮﳝﹰﺎ ﻣﺆﺑﺪﺍﹰ ،ﻓﻜﺎﻧﺖ ﻓﺴﺨﹰﺎ ﺝ ﺑﻪ ﻛﻔﹸﺮﻗﺔ ﺍﻟﺮﺿﺎﻉ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻠﻌﺎﻥ ﻟﻴﺲ ﺻﺮﳛﹰﺎ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﻻ ﻧﻮﻯ ﺍﻟﺰﻭ ﺍﻟﻄﻼﹶﻕ ،ﻓﻼ ﻳﻘﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ،ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻠﻌﺎﻥ ﺻﺮﳛﹰﺎ ﰲ ﺍﻟﻄﻼﻕ ،ﺃﻭ ﻛﻨﺎﻳﺔ ﻓﻴﻪ، ﻟﻮﻗﻊ ﲟﺠﺮﺩ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺝ ،ﻭﱂ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻟِﻌﺎﻥ ﺍﳌﺮﺃﺓ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻓﻬﻮ ﻃﻼﻕ ﻣﻦ ﻣﺪﺧﻮﻝ ﺎ ﺑﻐﲑ ﻋﻮﺽ ﱂ ﻳﻨﻮ ﺑﻪ ﺍﻟﺜﻼﺙ ،ﻓﻜﺄﻥ ﻳﻜﻮﻥ ﺭﺟﻌﻴﹰﺎ .ﻗﺎﻟﻮﺍ :ﻭﻷ ﱠﻥ ﻕ ﺑﻴﺪ ﺍﻟﺰﻭﺝ ،ﺇﻥ ﺷﺎﺀ ﻃﻠﻖ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻚ ،ﻭﻫﺬﺍ ﺍﻟﻔﺴ ﺦ ﺣﺎﺻِﻞ ﺑﺎﻟﺸﺮﻉ ﻭﺑﻐﲑ ﺍﻟﻄﻼ ﺍﺧﺘﻴﺎﺭﻩ ،ﻗﺎﻟﻮﺍ :ﻭﺇﺫﺍ ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ ﻭﺃﻗﻮﺍ ِﻝ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺩﻻﻟ ِﺔ ﺍﻟﻘﺮﺁﻥ ،ﺃﻥ ﻓﺮﻗﺔ ﺍﳋﹸﻠﻊ ﻟﻴﺴﺖ ﺑﻄﻼﻕٍ ،ﺑﻞ ﻫﻰ ﻓﺴﺦ ﻣﻊ ﻛﻮﺎ ﺑﺘﺮﺍﺿﻴﻬﻤﺎ ،ﻓﻜﻴﻒ ﺗﻜﻮ ﹸﻥ ﻓﺮﻗ ﹸﺔ ﺍﻟﻠﻌﺎ ِﻥ ﻃﻼﻗﺎﹰ؟. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﹸﺮﻗﺔ ﺗﻮﺟﺐ ﲢﺮﳝﹰﺎ ﻣﺆﺑﺪﹰﺍ ﻻ ﳚﺘﻤﻌﺎﻥ ﺑﻌﺪﻫﺎ ﺃﺑﺪﹰﺍ .ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻰ :ﺣﺪﺛﻨﺎ ﺍﻟﺰﺑﻴﺪﻯ ،ﺣﺪﺛﻨﺎ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﻓﺬﻛﺮ ﻗﺼﺔ ﺍﳌﻼﻋﻨﲔ،
٢٦٦ ﻭﻗﺎﻝ :ﻓﻔﺮﻕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ ﻭﻗﺎﻝ :ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﹰﺍ).(١ ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻰ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ: ﺍﳌﺘﻼﻋﻨﺎﻥ ﺇﺫﺍ ﺗﻔﺮﻗﺎ ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﺍﹰ.،ﻗﺎﻝ :ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻠﻰ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻗﺎﻻ :ﻣﻀﺖ ﺍﻟﺴﻨﺔ ﰲ ﺍﳌﺘﻼﻋﻨﲔ ﺃﻥ ﻻ ﳚﺘﻤﻌﺎ ﺃﺑﺪﹰﺍ) .(٢ﻗﺎﻝ :ﻭﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﹰﺍ) (٣ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺜﻮﺭﻯ ،ﻭﺃﺑﻮ ﻋﺒﻴﺪ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ. ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﺃﻧﻪ ﺇﻥ ﺃﻛﺬﺏ ﻧﻔﺴﻪ ،ﺣﻠﱠﺖ ﻟﻪ ،ﻭﻋﺎﺩ ﻓِﺮﺍﺷﻪ ﲝﺎﻟﻪ ،ﻭﻫﻰ ﺭﻭﺍﻳﺔ ﺷﺎﺫﺓ ﺷ ﱠﺬ ﺎ ﺣﻨﺒﻞ ﻋﻨﻪ .ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻻ ﻧﻌﹶﻠﻢ ﺃﺣﺪﹰﺍ ﺭﻭﺍﻫﺎ ﻏﲑﻩ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ :#ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﺗﺤﻤﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﱂ ﻳﻔﹼﺮﻕ ﺑﻴﻨﻬﻤﺎ .ﻓﺄﻣﺎ ﻣﻊ ﺗﻔﺮﻳ ِﻖ ﺍﳊﺎﻛﻢ ﺑﻴﻨﻬﻤﺎ ،ﻓﻼ ﻭﺟ ﻪ ﻟﺒﻘﺎﺀ ﺍﻟﻨﻜﺎﺡ ﲝﺎﻟﻪ. ﻗﻠﺖ :ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻣﻄﻠﻘﺔ ،ﻭﻻ ﺃﺛﺮ ﻟﺘﻔﺮﻳ ِﻖ ﺍﳊﺎﻛﻢ ﰲ ﺩﻭﺍﻡ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﻥ ﺍﻟﻔﹸﺮﻗﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻨﻔﺲ ﺍﻟﻠﻌﺎﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻔﹸﺮﻗﺔ ﺍﳊﺎﺻﻠﺔ ﺑﺘﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺇﻛﺬﺍﺏ ﻧﻔﺴﻪ ﻣﺆﺛﺮﹰﺍ ﰲ ﺗﻠﻚ ﺍﻟﻔﹸﺮﻗﺔ ﺍﻟﻘﻮﻳﺔ ،ﺭﺍﻓﻌﹰﺎ ﻟﻠﺘﺤﺮﱘ ﺍﻟﻨﺎﺷﻰﺀ ﻣﻨﻬﺎ ،ﻓﻸﻥ ﻳﺆﱢﺛ ﺮ ﰲ ﺍﻟﻔﹸﺮﻗﺔ ﺍﻟﱴ ﻫﻰ ﺩﻭﺎ، ﻭﻳﺮﻓ ﻊ ﲢﺮﳝﻬﺎ ﺃﻭﱃ. ﻭﺇﳕﺎ ﻗﹸﻠﻨﺎ :ﺇﻥ ﺍﻟﻔﺮﻗﺔ ﺑﻨﻔﺲ ﺍﻟﻠﻌﺎﻥ ﺃﻗﻮﻯ ِﻣﻦ ﺍﻟﻔﺮﻗ ِﺔ ﺑﺘﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ،ﻷﻥ ﻓﹸﺮﻗﺔ ﺍﻟﻠﻌﺎﻥ ﺗﺴﺘِﻨ ﺪ ﺇﱃ ﺣﻜﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﺳﻮﺍ ٌﺀ ﺭﺿﻰ ﺍﳊﺎﻛ ﻢ ﻭﺍﳌﺘﻼﻋِﻨﺎ ِﻥ ﺍﻟﺘﻔﺮﻳ ﻖ ﺃﻭ ﹶﺃﺑ ﻮﻩ ،ﻓﻬﻰ ﻑ ﻓﹸﺮﻗﺔ ﺍﳊﺎﻛﻢ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻔﺮﻕ ﻓﹸﺮﻗﺔ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﺑﻐﲑ ﺭِﺿﻰ ﺃﺣ ٍﺪ ﻣﻨﻬﻢ ﻭﻻ ﺍﺧﺘﻴﺎﺭﻩ ،ﲞﻼ ِ ﺑﺎﺧﺘﻴﺎﺭﻩ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻠﻌﺎﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﻗﺘﻀﻰ ﺑﻨﻔﺴﻪ ﺍﻟﺘﻔﺮﻳﻖ ﻟﻘﻮﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ ﻋﻠﻴﻪ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺗﻮﻗﱠﻒ ﻋﻠﻰ ﺗﻔﺮﻳﻖ ﺍﳊﺎﻛﻢ ،ﻓﺈﻧﻪ ﱂ ﻳﻘﻮ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻔﺮﻗﺔ ،ﻭﻻ ﻛﺎﻥ ﻟﻪ ﺐ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻗﺎﻝ :ﻓﺈﻥ ﺃﻛﺬﺏ ﻧﻔﺴﻪ، ﺳﻠﻄﺎ ﹲﻥ ﻋﻠﻴﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻫﻰ ﻣﺬﻫ ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﳏﻤﺪ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﻃﺮﺩ ،ﻷﻥ ﻓﹸﺮﻗﺔ ﳋﻄﱠﺎﺏ ،ﻭﻣﺬﻫ ﺐ ﻣﻦ ﺍ ﹸ ﻓﻬﻮ ﺧﺎﻃ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٤١٠/٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(٤٠٦/٢ ) (٣ﺃﺧﺮﺟﻪ ﻋﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٤٣٦
٢٦٧ ﺍﻟﻠﻌﺎﻥ ﻋﻨﺪﻩ ﻃﻼﻕ .ﻭﻗﺎﻝ ﺳﻌﻴ ﺪ ﺑﻦ ﺟﺒﲑ :ﺇﻥ ﺃﻛﺬﺏ ﻧﻔﺴﻪ ،ﺭﺩﺕ ﺇﻟﻴﻪ ﻣﺎ ﺩﺍﻣﺖ ﰲ ﺍﻟﻌﺪﺓ. ﻭﺍﻟﺼﺤﻴﺢ :ﺍﻟﻘﻮ ﹸﻝ ﺍﻷﻭ ﹸﻝ ﺍﻟﺬﻯ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﻟﺼﺮﳛﺔﹸ ،ﻭﺃﻗﻮﺍ ﹸﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺗﻘﺘﻀﻴﻪ ﺣِﻜﻤﺔﹸ ﺍﻟﻠﻌﺎﻥ ،ﻭﻻ ﺗﻘﺘﻀﻰ ﺳﻮﺍﻩ ،ﻓﺈﻥ ﻟﻌﻨﺔ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﻏﻀﺒﻪ ﻗﺪ ﺣﻞﱠ ﺑﺄﺣﺪﳘﺎ ﻻ ﳏﺎﻟﺔ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ$ :ﺇﺎ ﲔ ﻣ ﻦ ﺣﻠﱠﺖ ﺑﻪ ﻳﻘﻴﻨﺎﹰ ،ﻓﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺍﳌﻮ ِﺟﺒﺔﹸ ،#ﺃﻯ ﺍﳌﻮﺟﺒﺔ ﳍﺬﺍ ﺍﻟﻮﻋﻴﺪ ،ﻭﳓﻦ ﻻ ﻧﻌﻠﻢ ﻋ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻫﻮ ﺍﳌﻠﻌﻮ ﹶﻥ ﺍﻟﺬﻯ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻟﻌﻨ ﹸﺔ ﺍﻟﻠﱠﻪ ﻭﺑﺎ َﺀ ﺎ ،ﻓﻴﻌﻠﹸﻮ ﺍﻣﺮﺃ ﹰﺓ ﻏ ﲑ ﻣﻠﻌﻮﻧﻪ ،ﻭﺣِﻜﻤﺔ ﺍﻟﺸﺮﻉ ﺗﺄﰉ ﻫﺬﺍ ،ﻛﻤﺎ ﺃﺑﺖ ﺃﻥ ﻳ ﻌﻠﹸ ﻮ ﺍﻟﻜﺎِﻓﺮ ﻣﺴﻠﻤﺔ ﻭﺍﻟﺰﺍﱏ ﻋﻔﻴﻔ ﹰﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﺬﺍ ﻳﻮﺟﺐ ﺃﻻ ﻳﺘﺰﻭﺝ ﻏﲑﻫﺎ ﳌﺎ ﺫﻛﺮﰎ ﺑﻌﻴﻨﻪ؟ ﻗﻴﻞ :ﻻ ﻳﻮﺟﺐ ﺫﻟﻚ ،ﻷﻧﺎ ﱂ ﻧﺘﺤﻘﻖ ﺃﻧﻪ ﻫﻮ ﺍﳌﻠﻌﻮﻥ ،ﻭﺇﳕﺎ ﲢﻘﻘﻨﺎ ﺃﻥ ﺃﺣﺪﳘﺎ ﻛﺬﻟﻚ ،ﻭﺷﻜﻜﻨﺎ ﰲ ﻋﻴﻨﻪ ،ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺎ ،ﻟﺰﻣﻪ ﺃﺣ ﺪ ﺍﻷﻣﺮﻳﻦ ﻭﻻﺑﺪ ،ﺇﻣﺎ ﻫﺬﺍ ﻭﺇﻣﺎ ﺇﻣﺴﺎﻛﹸﻪ ﺐ ﺍﻟﻠﱠﻪ ،ﻭﺑﺎﺀﺕ ﺑﻪ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻐﲑﻩ، ﻣﻠﻌﻮﻧ ﹰﺔ ﻣﻐﻀﻮﺑﹰﺎ ﻋﻠﻴﻬﺎ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻏﻀ ﺃﻭ ﺗﺰﻭﺝ ﺑﻐﲑﻫﺎ ،ﱂ ﺗﺘﺤﻘﻖ ﻫﺬﻩ ﺍﳌﻔﺴﺪﺓ ﻓﻴﻬﻤﺎ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻨﻔﺮﺓ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺇﺳﺎﺀﺓ ﹸﻛﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺇﱃ ﺻﺎﺣﺒﻪ ﻻ ﺗﺰﻭ ﹸﻝ ﺃﺑﺪﺍﹰ، ﻉ ﻓﺎﺣِﺸﺘﻬﺎ ،ﻭﻓﻀﺤﻬﺎ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ، ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻋﻠﻴﻬﺎ ،ﻓﻘﺪ ﺃﺷﺎ ﻭﺃﻗﺎﻣﻬﺎ ﻣﻘﺎﻡ ﺍﳋﺰﻯ ،ﻭﺣﻘﻖ ﻋﻠﻴﻬﺎ ﺍﳋﺰﻯ ﻭﺍﻟﻐﻀﺐ ،ﻭﻗﻄﻊ ﻧﺴﺐ ﻭﻟﺪﻫﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻑ ﺇﱃ ﺫﻟﻚ ﺘﻬﺎ ﺬﻩ ﺍﻟﻔﺮﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﺇﺣﺮﺍﻕ ﻗﻠﺒﻬﺎ ﺎ ﻭﺍﳌﺮﺃﺓ ﺇﻥ ﻛﺎﺫﺑﺎﹰ ،ﻓﻘﺪ ﺃﺿﺎ ﻛﺎﻧﺖ ﺻﺎﺩﻗﺔ ﻓﻘﺪ ﺃﻛﺬﺑﺘﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻻﺷﻬﺎﺩ ،ﻭﺃﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻟﻌﻨﺔ ﺍﻟﻠﱠﻪ .ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺎﺫﺑﺔ ،ﻓﻘﺪ ﺃﻓﺴﺪﺕ ﻓﺮﺍﺷﻪ ﻭﺧﺎﻧﺘﻪ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﺃﻟﺰﻣﺘﻪ ﺍﻟﻌﺎ ﺭ ﻭﺍﻟﻔﻀﻴﺤﺔ ﻭﺃﺣﻮﺟﺘﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﳌﹸﺨﺰﻯ ،ﻓﺤﺼﻞ ِﻟ ﹸﻜﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﻨﻔﺮﺓ ﻭﺍﻟﻮﺣﺸﺔ ،ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﻳﻠﺘﺌﻢ ﻣﻌﻪ ﴰﻠﹸﻬﻤﺎ ﺃﺑﺪﺍﹰ ،ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺔ ﻣ ﻦ ﺷ ﺮﻋﻪ ﹸﻛﻠﱡﻪ ِﺣ ﹾﻜ ﻤ ﹲﺔ ﻭﻣﺼﻠﺤ ﹲﺔ ﻭ ﻋ ﺪ ﹲﻝ ﻭﺭﲪ ﹲﺔ ﲢﺘﻢ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﻄﻊ ﺍﻟﺼﺤﺒﺔ ﺍﳌﺘﻤﺤﻀ ِﺔ ﻣﻔﺴﺪﺓ. ﺻﻨ ﻊ ﻂ ﻋﻠﻰ ﺇﻣﺴﺎﻛﻬﺎ ﻣﻊ ﻣﺎ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﻋﻠﻴﻬﺎ ،ﻓﻼ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﺴﻠﱠ ﹶ ﺴ ﹶﻜﻬﺎ ﻣﻊ ﻋﻠﻤﻪ ﲝﺎﳍﺎ ،ﻭﻳﺮﺿﻰ ﻣِﻦ ﺍﻟﻘﺒﻴﺢ ﺇﻟﻴﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﺎﹰ ،ﻓﻼ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻤ ِ ﺝ ﺑﻐﻰ. ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺯﻭ ﺤﻞﱡ ﻟﻪ ﻭﻃﺆﻫﺎ ﲟﻠﻚ ﺍﻟﻴﻤﲔ؟ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﻛﺎﻧﺖ ﺃﻣﺔ ﰒ ﺍﺷﺘﺮﺍﻫﺎ ،ﻫﻞ ﻳ ِ
٢٦٨ ﺤﻞﱡ ﻟﻪ ﻷﻧﻪ ﲢﺮﱘ ﻣﺆﺑﺪ ،ﻓﺤﺮﻣﺖ ﻋﻠﻰ ﻣﺸﺘﺮﻳﻬﺎ ﻛﺎﻟﺮﺿﺎﻉ ،ﻭﻷﻥ ﺍﳌﻄﻠﱢﻖ ﺛﻼﺛﹰﺎ ﻗﻠﻨﺎ :ﻻ ﺗ ِ ﺤﻞﱠ ﻟﻪ ﻗﺒﻞ ﺯﻭﺝ ﻭﺇﺻﺎﺑﺔ ،ﻓﻬﺎﻫﻨﺎ ﺃﻭﱃ ،ﻷﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺮ ﱘ ﻣﺆﺑﺪ، ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻣﻄﻠﻘﺘﻪ ﱂ ﺗ ِ ﻭﲢﺮﱘ ﺍﻟﻄﻼﻕ ﻏﲑ ﻣﺆﺑﺪ. ﻓﺼﻞ
ﺴﻘﹸﻂﹸ ﺻﺪﺍﻗﹸﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ،ﻓﻼ ﻳﺮﺟﻊ ﺑﻪ ﻋﻠﻴﻬﺎ ،ﻓﺈﻧﻪ ﺇﻥ ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ :ﺃﺎ ﻻ ﻳ ﺽ ﺍﻟﺼﺪﺍﻕ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﻓﺄﻭﱃ ﻭﺃﺣﺮﻯ. ﻛﺎﻥ ﺻﺎﺩﻗﺎﹰ ،ﻓﻘﺪ ﺍﺳﺘﺤ ﱠﻞ ﻣﻦ ﻓﺮﺟﻬﺎ ﻋﻮ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﻭﻗﻊ ﺍﻟﻠﻌﺎ ﹸﻥ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝ ،ﻫﻞ ﲢﻜﻤﻮﻥ ﻋﻠﻴﻪ ﺑﻨﺼﻒ ﺍﳌﻬﺮ ،ﺃﻭ ﺗﻘﻮﻟﻮﻥ :ﻳﺴﻘﻂ ﲨﻠﺔ؟ ﻗﻴﻞ :ﰲ ﺫﻟﻚ ﻗﻮﻻ ِﻥ ﻟﻠﻌﻠﻤﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ﻣﺄﺧﺬﻫﻤﺎ :ﺃﻥ ﺍﻟﻔﹸﺮﻗﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻛﻠﻌﺎﻤﺎ ﺃﻭ ﻣﻨﻬﻤﺎ ﻭﻣﻦ ﺃﺟﻨﱮ ،ﻛﺸﺮﺍﺋﻬﺎ ﻟﺰﻭﺟﻬﺎ ﻗﺒﻞ ﻕ ﺗﻐﻠﻴﺒﹰﺎ ﳉﺎﻧﺒﻬﺎ ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﺴﺘ ِﻘﻠﹼﻀﺔ ﺑﺴﺒﺐ ﺍﻟﻔﹸﺮﻗﺔ ﺃﻭ ﺍﻟﺪﺧﻮﻝ ،ﻓﻬﻞ ﻳﺴﻘﻂ ﺍﻟﺼﺪﺍ ﻧِﺼﻔﹸﻪ ﺗﻐﻠﻴﺒﹰﺎ ﳉﺎﻧﺒﻪ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﺸﺎﺭ ﻙ ﰲ ﺳﺒﺐ ﺍﻹﺳﻘﺎﻁ ،ﻭﺍﻟﺴﻴﺪ ﺍﻟﺬﻯ ﺑﺎﻋﻪ ﻣﺘﺴﺒﺐ ﺇﱃ ﺖ ﺼ ﹶﻔ ِ ﺇﺳﻘﺎﻃﻪ ﺑﺒﻴﻌﻪ ﺇﻳﺎﻫﺎ؟ ﻓﻬﺬﺍ ﺍﻷﺻﻞ ﻓﻴﻪ ﻗﻮﻻﻥ .ﻭ ﹸﻛﻞﱡ ﻓﹸﺮﻗﺔ ﺟﺎﺀﺕ ﻣِﻦ ﻗﺒﻞ ﺍﻟﺰﻭﺝ ﻧ ﻂ ﹸﻛﻠﱡﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻁ ﺷ ﺮﻃﹶﻪ ،ﻓﺈﻧﻪ ﻳﺴﻘ ﹸ ﺕ ﺷﺮ ٍ ﺍﻟﺼﺪﺍﻕ ﻛﻄﻼﻗﻪ ،ﺇﻻ ﻓﺴﺨﻪ ﻟِﻌﻴﺒﻬﺎ ،ﺃﻭ ﻓﻮﺍ ِ ﻫﻮ ﺍﻟﺬﻯ ﻓﺴﺦ ،ﻷﻥ ﺳﺒﺐ ﺍﻟﻔﺴﺦ ﻣﻨﻬﺎ ﻭﻫﻰ ﺍﳊﺎﻣﻠﺔ ﻟﻪ ﻋﻠﻴﻪ .ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻔﺮﻗﹸﺔ ﺑﺈﺳﻼﻣﻪ ،ﻓﻬﻞ ﻳﺴﻘﻂ ﻋﻨﻪ ،ﺃﻭ ﺗﻨﺼﻔﻪ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻓﻮﺟ ﻪ ﺇﺳﻘﺎﻃﻪ ،ﺃﻧﻪ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺐ ﺐ ﻋﻠﻴﻬﺎ ،ﻓﻬﻰ ﺍﳌﺘﺴﺒﺒﺔ ﺇﱃ ﺇﺳﻘﺎﻁ ﺻﺪﺍﻗﻬﺎ ﺑﺎﻣﺘﻨﺎﻋﻬﺎ ﻋﻠﻴﻪ ،ﻭﻫﻰ ﺍﳌﻤﺘﻨﻌﺔ ﻣﻦ ﻓﻌﻞ ﻣﺎ ﳚ ﻒ ﺃﻥ ﺳﺒﺐ ﺍﻟﻔﺴﺦ ﻣﻦ ﺟﻬﺘﻪ. ﻣﻦ ﺍﻹﺳﻼﻡ ،ﻭﻭﺟ ﻪ ﺍﻟﺘﻨﺼﻴ ِ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﺍﳋﻠﻊ :ﻫﻞ ﻳﻨﺼﻔﻪ ﺃﻭ ﻳﺴﻘﻄﻪ؟ ﻗﻴﻞ :ﺇﻥ ﻗﻠﻨﺎ :ﻫﻮ ﻃﻼﻕ ﻧﺼﻔﻪ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﻫﻮ ﻓﺴﺦ ،ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻓﻴﻪ ﻭﺟﻬﺎﻥ. ﺃﺣﺪﳘﺎ :ﻛﺬﻟﻚ ﺗﻐﻠﻴﺒﹰﺎ ﳉﺎﻧﺒﻪ .ﻭﺍﻟﺜﺎﱏ :ﻳﺴﻘﻄﻪ ﻷﻧﻪ ﱂ ﻳﺴﺘﻘﻞ ﺑﺴﺒﺐ ﺍﻟﻔﺴﺦ ،ﻭﻋﻨﺪﻯ، ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﻊ ﺃﺟﻨﱮ ﻧﺼﻔﻪ ﻭﺟﻬﹰﺎ ﻭﺍﺣﺪﹰﺍ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ،ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻔﹸﺮﻗﺔ ﺑﺸﺮﺍﺋﻪ ﻟِﺰﻭﺟﺘﻪ ﻣﻦ ﺳﻴﺪﻫﺎ :ﻫﻞ ﻳﺴﻘﻄﻪ ﺃﻭ ﻳﻨﺼﻔﻪ؟ ﻗﻴﻞ :ﻓﻴﻪ ﻭﺟﻬﺎﻥ :ﺃﺣﺪﳘﺎ :ﻳﺴﻘﻄﻪ ،ﻷﻥ ﻣﺴﺘﺤﻖ ﻣﻬﺮﻫﺎ ﺗﺴﺒﺐ ﺇﱃ ﺇﺳﻘﺎﻃﻪ
٢٦٩ ﺑﺒﻴﻌﻬﺎ ،ﻭﺍﻟﺜﺎﱏ :ﻳﻨﺼﻔﻪ ﻷﻥ ﺍﻟﺰﻭﺝ ﺗﺴﺒﺐ ﺇﻟﻴﻪ ﺑﺎﻟﺸﺮﺍﺀ ،ﻭ ﹸﻛﻞﱡ ﻓﺮﻗﺔ ﺟﺎﺀﺕ ﻣﻦ ﻗﺒﻠﻬﺎ ﺴﺦ ﺇﺭﺿﺎﻋﻪ ِﻧﻜﹶﺎﺣﻬﺎ ،ﻭﻓﺴﺨﻬﺎ ﻹﻋﺴﺎﺭِﻩ ﺃﻭ ﻋﻴﺒﻪ ﻓﺈﻧﻪ ﻳﺴﻘﻂ ﻛﺮﺩﺎ ،ﻭﺇﺭﺿﺎﻋﻬﺎ ﻣﻦ ﻳﻔ ﻣﻬﺮﻫﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻗﻠﺘﻢ :ﺇﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻓﺴﺨﺖ ﻟﻌﻴﺐ ﰲ ﺍﻟﺰﻭﺝ ﺳﻘﻂ ﻣﻬﺮﻫﺎ ،ﺇﺫ ﺍﻟﻔﹸﺮﻗﺔ ﺝ ﺇﺫﺍ ﻓﺴﺦ ﻟِﻌﻴﺐ ﰲ ﺍﳌﺮﺃﺓ ﺳﻘﻂ ﺃﻳﻀﹰﺎ ﻭﱂ ﲡﻌﻠﻮﺍ ﺍﻟﻔﺴ ﺦ ﻣﻦ ﻣﻦ ﺟﻬﺘﻬﺎ ،ﻭﻗﻠﺘﻢ :ﺇﻥ ﺍﻟﺰﻭ ﺟﻬﺘﻪ ﻓﺘﻨﺼﻔﻮﻩ ،ﻛﻤﺎ ﺟﻌﻠﺘﻤﻮﻩ ﻟِﻔﺴﺨﻬﺎ ﻟﻌﻴﺒﻪ ﻣﻦ ﺟﻬﺘﻬﺎ ،ﻓﺄﺳﻘﻄﺘﻤﻮﻩ ،ﻓﻤﺎ ﺍﻟﻔﺮﻕ؟ ﻗﻴﻞ: ﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻧﻪ ﺇﳕﺎ ﺑﺬﻝ ﺍﳌﻬﺮ ﰲ ﻣﻘﺎﺑﻠﺔ ﺑﻀﻊ ﺳﻠﻴﻢ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ،ﻓﺈﺫﺍ ﱂ ﻳﺘﺒﲔ ﻛﺬﻟﻚ، ﺍﻟﻔﺮ ﻭﻓﺴﺦ ،ﻋﺎﺩ ﺇﻟﻴﻬﺎ ﻛﻤﺎ ﺧﺮﺝ ﻣﻨﻬﺎ ،ﻭﱂ ﻳﺴﺘﻮﻓﻪ ،ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﻨﻪ ،ﻓﻼ ﻳﻠﺰﻣﻪ ﺷﻰﺀ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ،ﻛﻤﺎ ﺃﺎ ﺇﺫﺍ ﻓﺴﺨﺖ ﻟِﻌﻴﺒﻪ ﱂ ﺗﺴﻠﻢ ﺇﻟﻴﻪ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ،ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﻨﻪ ،ﻓﻼ ﺤ ﻖ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺼﺪﺍﻕ. ﺗﺴﺘ ِ ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ :ﺃﺎ ﻻ ﻧﻔﻘ ﹶﺔ ﳍﺎ ﻋﻠﻴﻪ ﻭﻻ ﺳﻜﲎ ،ﻛﻤﺎ ﻗﻀﻰ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﳊﻜﻤﻪ ﰲ ﺍﳌﺒﺘﻮﺗﺔ ﺍﻟﱴ ﻻ ﺭﺟﻌ ﹶﺔ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺑﻴﺎ ﹸﻥ ﺣﻜﻤﻪ ﰲ ﻁ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﻟﻠﻤﻼﻋﻨﺔ ﺃﻭﱃ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﻣﻮﺍﻓ ﻖ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻻ ﳐﺎﻟﻒ ﻟﻪ ،ﺑﻞ ﺳﻘﻮ ﹸ ﻣِﻦ ﺳﻘﻮﻃﻬﺎ ﻟﻠﻤﺒﺘﻮﺗﺔ ،ﻷﻥ ﺍﳌﺒﺘﻮﺗﺔ ﻟﻪ ﺳﺒﻴ ﹸﻞ ﺇﱃ ﺃﻥ ﻳﻨﻜِﺤﻬﺎ ﰲ ﻋِﺪﺎ ،ﻭﻫﺬ ِﻩ ﻻ ﺳﺒﻴﻞ ﻟﻪ ﻼ ﻟﻮﺟﻮﺏ ﻧﻔﻘﺘﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ،ﻭﻗﺪ ﺇﱃ ﻧﻜﺎﺣﻬﺎ ﻻ ﰲ ﺍﻟﻌﺪﺓ ﻭﻻ ﺑﻌﺪﻫﺎ ،ﻓﻼ ﻭﺟﻪ ﺃﺻ ﹰ ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤ ﹸﺔ ﺍﻧﻘﻄﺎﻋﹰﺎ ﻛﻠﻴﹰﺎ. ﺏ ﺍﻟﻠﱠﻪ ﻭﺍﳌﻴﺰﺍ ﹶﻥ ﺍﻟﺬﻯ ﺃﻧﺰﻝ ﻓﺄﻗﻀﻴﺘﻪ ج ﻳﻮﺍِﻓﻖ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﻛﻠﻬﺎ ﺗﻮﺍﻓﻖ ﻛﺘﺎ ﺱ ﺍﻟﺼﺤﻴﺢ ،ﻛﻤﺎ ﺳﺘﻘﺮ ﻋﻴﻨﻚ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺱ ﺑﺎﻟﻘﺴﻂ ،ﻭﻫﻮ ﺍﻟﻘﻴﺎ ﻟﻴﻘﻮ ﻡ ﺍﻟﻨﺎ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻋﻦ ﻗﺮﻳﺐ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ :ﳍﺎ ﺍﻟﺴﻜﲎ .ﻭﺃﻧﻜﺮ ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻧﻜﺎﺭﹰﺍ ﺷﺪﻳﺪﹰﺍ. ﻭﻗﻮﻟﻪ$ :ﻣﻦ ﺃﺣﻞ ﺃﻤﺎ ﻳﺘﻔﺮﻗﺎﻥ ﻣﻦ ﻏﲑ ﻃﻼﻕ ،ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ #ﻻ ﻳﺪﻝ ﻣﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﻄﻠﻘﺔ ،ﻭﻣﺘﻮﰱ ﻋﻨﻬﺎ ﳍﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﻟﺴﻜﲎ ،ﻭﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺎﺗﲔ ﺍﻟﻔﹸﺮﻗﺘﲔ ﺐ ﻣﻌﻬﻤﺎ ﻧﻔﻘﺔ ﻭﺳﻜﲎ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺣﺎﻣﻼﹰ ،ﻓﻠﻬﺎ ﺫﻟﻚ ﰲ ﻓﺮﻗﺔ ﺍﻟﻄﻼﻕ ﻗﺪ ﳚ
٢٧٠ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﰱ ﻓﺮﻗﺔ ﺍﳌﻮﺕ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ،ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﻧﻔﻘﺔ ﳍﺎ ﻭﻻ ﺳﻜﲎ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻪ، ﺣﺎﺋﻼﹰ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻟﺰﻭﺍﻝ ﺳﺒﺐ ﺍﻟﻨﻔﻘﺔ ﺑﺎﳌﻮﺕ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺮﺟﻰ ﻋﻮﺩﻩ ،ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﻧﻔﻘ ﹸﺔ ﻗﺮﻳﺐ ،ﻓﻬﻰ ﰲ ﻣﺎﻝ ﺍﻟﻄﻔﻞ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ،ﻭﺇﻻ ﻓﻌﻠﻰ ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ﻣﻦ ﺃﻗﺎﺭﺑﻪ. ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﳍﺎ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﰲ ﺗﺮﻛﺘﻪ ﺗﻘﺪﻡ ﺎ ﻋﻠﻰ ﺍﳌﲑﺍﺙ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻷﻥ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﺼﻤﺔ ﺑﺎﳌﻮﺕ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ، ﺑﻞ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺑﺎﻟﻄﻼﻕ ﺃﺷﺪ ،ﻭﳍﺬﺍ ﺗﻐﺴ ﹸﻞ ﺍﳌﺮﺃ ﹸﺓ ﺯﻭﺟﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﺍﳌﻄﻠﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ﻋﻨﺪ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﻟﺴﻜﲎ ﻟﻠﺒﺎﺋﻦ ﺍﳊﺎﻣﻞ ،ﻓﻮﺟﻮﺑﻬﺎ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻭﱃ ﻭﺃﺣﺮﻯ. ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋﻼﹰ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﳍﺎ ﺍﻟﺴﻜﲎ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ ﺣﺎﻣ ﹰ ﻂ ﻫﺬﻩ ﻭﺃﺣ ﺪ ﻗﻮﱃ ﺍﻟﺸﺎﻓﻌﻰ ﺇﺟﺮﺍﺀ ﳍﺎ ﳎﺮﻯ ﺍﳌﺒﺘﻮﺗﺔ ﰲ ﺍﻟﺼﺤﺔ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿ ﻊ ﺑﺴ ِ ﺍﳌﺴﺎﺋﻞ ﻭﺫﻛﺮ ﺃﺩﻟﺘﻬﺎ ،ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺭﺍﺟﺤﻬﺎ ﻭﻣﺮﺟﻮﺣﻬﺎ ﺇﺫ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻗﻮﻟﻪ$ :ﻣﻦ ﺃﺟﻞ ﺃﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻣﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ #ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳌﺘﻮﰱ ﺖ ﰲ ﺍﳉﻤﻠﺔ ،ﻓﻬﺬﺍ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣِﻦ ﻛﻼﻡ ﺕ ﻭﺍﻟﺒﻴ ﻋﻨﻬﺎ ﻗﺪ ﳚﺐ ﳍﻤﺎ ﺍﻟﻘﻮ ﺝ ﻣِﻦ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ. ﺍﻟﺼﺤﺎﰉ ،ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻧ ﻪ ﻣ ﺪ ﺭ ﻓﺼﻞ
ﻉ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ،ﻷﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﻀﻰ ﺃﻻ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ :ﺍﻧﻘﻄﺎ ﻳﺪﻋﻰ ﻭﻟﺪﻫﺎ ﻷﺏ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻮ ﺃﺟﻞﱡ ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺎﻥ ،ﻭﺷﺬ ﱮ ج ﻗﻀﻰ ﺃﻥ ﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻗﺎﻝ :ﺍﳌﻮﻟﻮﺩ ﻟﻠﻔﺮﺍﺵ ﻻ ﻳﻨﻔﻴﻪ ﺍﻟﻠﻌﺎ ﹸﻥ ﺍﻟﺒﺘﺔ ،ﻷﻥ ﺍﻟﻨ ﺑﻌ ﺍﻟﻮﻟﺪ ﻟِﻠﻔﺮﺍﺵ ،ﻭﺇﳕﺎ ﻳﻨﻔﻰ ﺍﻟﻠﻌﺎ ﹸﻥ ﺍﳊﻤﻞ ،ﻓﺈﻥ ﱂ ﻳﻼﻋﻨﻬﺎ ﺣﱴ ﻭﻟﺪﺕ ،ﻻﻋﻦ ﻹﺳﻘﺎﻁ ﺍﳊﺪ ﺐ ﺃﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ،ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﺑﺄﻥ ﺭﺳﻮ ﹶﻝ ﻓﻘﻂ ،ﻭﻻ ﻳﻨﺘﻔﻰ ﻭﻟﺪﻫﺎ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﻟﻠﱠﻪ ج ﻗﻀﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ،ﻗﺎﻝ :ﻓﺼﺢ ﺃﻥ ﻛﻞ ﻣ ﻦ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﻟﺪ، ﺚ ﻧﻔﺎﻩ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ج ،ﺃﻭ ﺣﻴﺚ ﻳﻮﻗﻦ ﺑﻼ ﺷﻚ ﺃﻧﻪ ﻟﻴﺲ ﻓﻬﻮ ﻭﻟﺪﻩ ﺇﻻ ﺣﻴ ﹸ ﻭﻟﺪﻩ ،ﻭﱂ ﻳﻨﻔﻪ ج ﺇﻻ ﻭﻫﻰ ﺣﺎﻣﻞ ﺑﺎﻟﻠﻌﺎﻥ ﻓﻘﻂ ،ﻓﺒﻘﻰ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻋﻠﻰ ﳊﺎﻕ ﺍﻟﻨﺴﺐ، ﻗﺎﻝ :ﻭﻟﺬﻟﻚ ﻗﻠﻨﺎ :ﺇﻥ ﺻﺪﻗﺘﻪ ﰲ ﺃﻥ ﺍﳊﻤﻞ ﻟﻴﺲ ﻣﻨﻪ ،ﻓﺈﻥ ﺗﺼﺪﻳﻘﻬﺎ ﻟﻪ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻷﻥ
٢٧١ ﺲ ﺇ ﱠﻻ ﻋﹶﻠﻴﻬﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ [١٦٤ :ﻓﻮﺟﺐ ﺃﻥ ﺇﻗﺮﺍﺭ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﴿ :ﻭ ﹶﻻ ﺗ ﹾﻜﺴِﺐ ﹸﻛﻞﱡ ﻧ ﹾﻔ ٍ ﺍﻷﺑﻮﻳﻦ ﻳﺼﺪﻕ ﻋﻠﻰ ﻧﻔﻰ ﺍﻟﻮﻟﺪ ،ﻓﻴﻜﻮﻥ ﻛﺴﺒﹰﺎ ﻋﻠﻰ ﻏﲑﳘﺎ ،ﻭﺇﳕﺎ ﻧﻔﻰ ﺍﻟﻠﱠﻪ ﺍﻟﻮﻟ ﺪ ﺇﺫﺍ ﺃﻛﺬﺑﺘﻪ ﺍﻷﻡ ،ﻭﺍﻟﺘﻌﻨﺖ ﻫﻰ ﻭﺍﻟﺰﻭﺝ ﻓﻘﻂ ،ﻓﻼ ﻳﻨﺘﻔﻰ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﺐ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﻠﻌﺎﻥ ﻋﻠﻰ ﺍﳊﻤﻞ ﺣﱴ ﺗﻀﻊ ،ﻛﻤﺎ ﻭﻫﺬﺍ ﺿﺪ ﻣﺬﻫ ِ ﻳﻘﻮﻝ ﺃﲪﺪ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺻﺤﺘﻪ ﻋﻠﻰ ﺍﳊﻤﻞ ،ﻭﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﻭﺿﻌﻪ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻓﺎﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ. ﻭﻻ ﺗﻨﺎﰱ ﺑﲔ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺑﲔ ﺍﳊﻜﻢ ﺑﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﺑﻮﺟﻪ ﻣﺎ ،ﻓﺈﻥ ﺍﻟﻔﺮﺍﺵ ﻗﺪ ﺯﺍﻝ ﺑﺎﻟﻠﻌﺎﻥ ،ﻭﺇﳕﺎ ﺣﻜﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺄﻥ ﺍﻟﻮﻟ ﺪ ﻟﻠﻔﺮﺍﺵ ﻋﻨﺪ ﺗﻌﺎﺭﺽ ﺍﻟﻔﺮﺍﺵ، ﺐ ﻭﺩﻋﻮﻯ ﺍﻟﺰﺍﱏ ،ﻓﺄﺑﻄﻞ ﺩﻋﻮﻯ ﺍﻟﺰﺍﱏ ﻟﻠﻮﻟﺪ ﻭﺣﻜﻢ ﺑﻪ ﻟﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ،ﻭﻫﺎﻫﻨﺎ ﺻﺎﺣ ﺍﻟﻔﺮﺍﺵ ﻗﺪ ﻧﻔﻰ ﺍﻟﻮﻟﹶﺪ ﻋﻨﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ :ﻟﻮ ﻻﻋﻦ ﺮﺩ ﻧﻔﻰ ﺍﻟﻮﻟﺪ ﻣﻊ ﻗﻴﺎﻡ ﺍﻟﻔﺮﺍﺵ ،ﻓﻘﺎﻝ :ﱂ ﺗﺰﻥ، ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻮﻟ ﺪ ﻭﻟﺪﻯ؟ ﻗﻴﻞ :ﰲ ﺫﻟﻚ ﻗﻮﻻﻥ ﻟﻠﺸﺎﻓﻌﻰ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻣﻨﺼﻮﺻﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﻻ ﻟِﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ ،ﻭﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ،ﻭﻫﻰ ﺍﺧﺘﻴﺎﺭ ﺍﳋﺮﻗﻰ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻼ ِﻋ ﻦ ﻟﻨﻔﻰ ﺍﻟﻮﻟﺪ ،ﻓﻴﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻠﻌﺎﻧﻪ ﻭﺣﺪﻩ ،ﻭﻫﻰ ﺍﺧﺘﻴﺎ ﺭ ﺃﰉ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﻫﻰ ﺍﻟﺼﺤﻴﺤﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺨﺎﻟﻔﺘﻢ ﺣﻜ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ #ﻗﻠﻨﺎ :ﻣﻌﺎﺫ ﺍﻟﻠﱠﻪ ،ﺑﻞ ﻭﺍﻓﻘﻨﺎ ﺃﺣﻜﺎﻣﻪ ﺣﻴﺚ ﻭﻗﻊ ﻏﲑﻧﺎ ﰲ ﺧﻼﻑ ﺑﻌﻀﻬﺎ ﺗﺄﻭﻳﻼﹰ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﺣﻜﻢ ﺑﺎﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﺐ ﺍﻟﻔﺮﺍﺵ ،ﻓﺮﺟﺢ ﺩﻋﻮﺍﻩ ﺑﺎﻟﻔﺮﺍﺵ ،ﻭﺟﻌﻠﻪ ﻟﻪ ،ﻭﺣﻜﻢ ﺑﻨﻔﻴﻪ ﻋﻦ ﺣﻴﺚ ﺍﺩﻋﺎﻩ ﺻﺎﺣ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ﺣﻴﺚ ﻧﻔﺎﻩ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﻗﻄﻊ ﻧﺴﺒﻪ ﻣﻨﻪ ،ﻭﻗﻀﻰ ﺃ ﱠﻻ ﻳﺪﻋﻰ ﻷﺏ ،ﻓﻮﺍﻓﻘﻨﺎ ﻼ ﺍﳊﻜﻤﲔ ،ﻭﻗﻠﻨﺎ ﺑﺎﻷﻣﺮﻳﻦ ،ﻭﱂ ﻧﻔﺮﻕ ﺗﻔﺮﻳﻘﹰﺎ ﺑﺎﺭﺩﹰﺍ ﺟﺪﹰﺍ ﲰﺠﹰﺎ ﻻ ﺃﺛﺮ ﹶﻟﻪ ﰲ ﻧﻔﻰ ﺍﻟﻮﻟﺪ ﲪ ﹰ ﻭﻧﻔﻴﻪ ﻣﻮﻟﻮﺩﺍﹰ ،ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﺗﺄﺗﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺍﻟﺼﻮﺭﻯ ﺍﻟﺬﻯ ﻻ ﻣﻌﲎ ﲢﺘﻪ ﺍﻟﺒﺘﺔ، ﻭﺇﳕﺎ ﻳﺮﺗﻀﻰ ﻫﺬﺍ ﻣ ﻦ ﹶﻗﻞﱠ ﻧﺼﻴﺒﻪ ﻣِﻦ ﺫﻭﻕ ﺍﻟﻔﻘﻪ ﻭﺃﺳﺮﺍ ِﺭ ﺍﻟﺸﺮﻳﻌ ِﺔ ﻭﺣِﻜ ِﻤﻬﺎ ﻭﻣﻌﺎﻧِﻴﻬﺎ، ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ ،ﻭﺑﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
٢٧٢ ﻕ ﺍﻟﻮﻟﺪ ﺑﺄﻣﻪ ﻋﻨﺪ ﺍﻧﻘﻄﺎﻉ ﻧﺴﺒﻪ ﻣِﻦ ﺟﻬﺔ ﺃﺑﻴﻪ ،ﻭﻫﺬﺍ ﺍﻹﳊﺎﻕ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻊ :ﺇﳊﺎ ﻳﻔﻴﺪ ﺣﻜﻤﹰﺎ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﺇﳊﺎﻗﻪ ﺎ ﻣﻊ ﺛﺒﻮﺕ ﻧﺴﺒﻪ ﻣﻦ ﺍﻷﺏ ،ﻭﺇﻻ ﻛﺎﻥ ﻋﺪ ﱘ ﺍﻟﻔﺎﺋﺪﺓ ﻓﺈﻥ ﻼ ﺝ ﺍﻟﻮﻟ ِﺪ ﻣﻨﻬﺎ ﺃﻣﺮ ﳏﻘﻖ ،ﻓﻼﺑﺪ ﰲ ﺍﻹﳊﺎﻕ ﻣﻦ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺣﺎﺻ ﹰ ﺧﺮﻭ ﺕ ﺍﻟﻨﺴﺐ ﻣﻦ ﺍﻷﺏ ،ﻭﻗﺪ ﺍﺧﺘﻠ ﻒ ﰲ ﺫﻟﻚ. ﻣﻊ ﺛﺒﻮ ِ ﺐ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻷﻡ ،ﻛﻤﺎ ﻉ ﻧﺴ ِ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺃﻓﺎ ﺩ ﻫﺬﺍ ﺍﻹﳊﺎﻕ ﻗﻄ ﻊ ﺗﻮﻫ ِﻢ ﺍﻧﻘﻄﺎ ِ ﱮ ج ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﻭﺃﳊﻖ ﺍﻧﻘﻄ ﻊ ﻣِﻦ ﺍﻷﺏ ،ﻭﺃﻧﻪ ﻻ ﻳﻨﺴﺐ ﺇﱃ ﺃﻡ ،ﻭﻻ ﺇﱃ ﺃﺏٍ ،ﻓﻘﻄﻊ ﺍﻟﻨ ﻑ ﺃﻣﻪ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ، ﺑﺎﻷﻡ ،ﻭﺃﻛﱠ ﺪ ﻫﺬﺍ ﺑﺈِﳚﺎﺑﻪ ﺍﳊ ﺪ ﻋﻠﻰ ﻣﻦ ﻗﺬﻓﻪ ﺃﻭ ﻗﺬ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﻛﹸﻞ ﻣﻦ ﻻ ﻳﺮﻯ ﺃﻥ ﺃﻣﻪ ﻭﻋﺼﺒﺎﺎ ﻟﻪ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺛﺎﻧﻴﺔ :ﺑﻞ ﺃﻓﺎﺩﻧﺎ ﻫﺬﺍ ﺍﻹﳊﺎﻕ ﻓﺎﺋﺪ ﹰﺓ ﺯﺍﺋﺪﺓ ،ﻭﻫﻰ ﲢﻮﻳ ﹸﻞ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻯ ﻛﺎﻥ ﺇﱃ ﺃﺑﻴﻪ ﺇﱃ ﺃﻣﻪ ،ﻭﺟﻌﻞ ﺃﻣﻪ ﻗﺎﺋﻤ ﹰﺔ ﻣﻘﺎﻡ ﺃﺑﻴﻪ ﰲ ﺫﻟﻚ ،ﻓﻬﻰ ﻋﺼﺒﺘﻪ ﻭﻋﺼﺒﺎﺗﻬﺎ ﺃﻳﻀﹰﺎ ﻋﺼﺒﺘﻪ ،ﻓﺈﺫﺍ ﻣﺎﺕ ،ﺣﺎﺯﺕ ﻣﲑﺍﹶﺛﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﻠﻰ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﳌﺎ ﺭﻭﻯ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ،ﻣﻦ ﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ،ﻋﻦ ﺖ ﺚ :ﻋﺘِﻴﻘﻬﺎ ،ﻭﹶﻟﻘِﻴﻄﹶﻬﺎ ،ﻭ ﻭﹶﻟﺪﻫﺎ ﺍﻟﱠﺬﻯ ﹶﻻ ﻋﻨ ﱮ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺗﺤﻮ ﺯ ﺍ ﹶﳌ ﺮﹶﺃﺓﹸ ﺛﹶﻼﹶﺛ ﹶﺔ ﻣﻮﺍﺭِﻳ ﹶ ﺍﻟﻨ ﻋﹶﻠﻴ ِﻪ ،(١)#ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺫﻫﺐ ﺇﻟﻴﻪ. ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻋﻦ ﺙ ﺍﺑﻦ ﺍﳌﹸ ﹶ ﱮ ج ،ﺃﻧﻪ ﺟﻌﻞ ِﻣﲑﺍ ﹶ ﺍﻟﻨ ﻼ ﻋﻨ ِﺔ ﻷﻣﻪ ﻭﻟِﻮﺭﺛِﺘﻬﺎ ِﻣ ﻦ ﺑ ﻌ ِﺪﻫﺎ).(٢ ﺙ ﻼ :ﻣﻦ ﺣﺪﻳﺚ ﻣﻜﺤﻮﻝ ،ﻗﺎﻝ :ﺟﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﲑﺍ ﹶ ﻭﰱ ﺍﻟﺴﻨﻦ ﺃﻳﻀﹰﺎ ﻣﺮﺳ ﹰ ﺍﺑ ِﻦ ﺍﳌﹸ ﹶ ﻼ ﻋﻨ ِﺔ ُﻷﻣﻪ ﻭﻟﻮِﺭﺛِﺘﻬﺎ ِﻣ ﻦ ﺑ ﻌ ِﺪﻫﺎ).(٣ ﺾ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﺍﻟﻨﺴﺐ ﰲ ﺍﻷﺻﻞ ﻟﻸﺏ ،ﻓﺈﺫﺍ ﺍﻧﻘﻄﻊ ﻣِﻦ ﻭﻫﺬﻩ ﺍﻵﺛﺎ ﺭ ﻣﻮﺍﻓﻘﺔ ﶈ ِ ﺟﻬﺘﻪ ﺻﺎﺭ ﻟﻸﻡ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﻻﺀ ﰲ ﺍﻷﺻﻞ ﳌﻌﺘﻖ ﺍﻷﺏ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﺏ ﺭﻗﻴﻘﹰﺎ ﻛﺎﻥ ﳌﻌﺘﻖ ﺏ ﺑﻌﺪ ﻫﺬﺍ ،ﺍﳒﺰ ﺍﻟﻮﻻ ُﺀ ﻣِﻦ ﻣﻮﺍﱃ ﺍﻷﻡ ﺇﻟﻴﻪ ،ﻭﺭﺟﻊ ﺇﱃ ﺃﺻﻠﻪ ،ﻭﻫﻮ ﺍﻷﻡ .ﻓﻠﻮ ﺃﻋﺘﻖ ﺍﻷ ﺐ ﻭﺍﻟﺘﻌﺼﻴﺐ ﻣﻦ ﺍﻷﻡ ﻧﻈ ﲑ ﻣﺎ ﺇﺫﺍ ﻛﺬﺏ ﺍﳌﻼﻋﻦ ﻧﻔﺴﻪ ،ﻭﺍﺳﺘﻠﺤﻖ ﺍﻟﻮﻟﺪ ،ﺭﺟﻊ ﺍﻟﻨﺴ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٩٠٦ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٠٨ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٠٧ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٢٧٣ ﺐ ﺣﺒ ِﺮ ﺍﻷﻣﺔ ﺐ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ،ﻭﻫﻮ ﻣﺬﻫ ﺾ ﺍﻟﻘﻴﺎﺱ ،ﻭﻣﻮﺟ ﻭﻋﺼﺒﺘﻬﺎ ﺇﻟﻴﻪ .ﻓﻬﺬﺍ ﳏ ﺐ ﺇﻣﺎﻣﻰ ﺃﻫﻞ ﺍﻷﺭﺽ ﰲ ﺯﻣﺎﻤﺎ ،ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻋﺎﳌِﻬﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻣﺬﻫ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﻭﻋﻠﻴﻪ ﻳ ﺪﻝﱡ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻟﻄﻒ ﺇِﳝﺎﺀ ﻭﺃﺣﺴﻨﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻋﻴﺴﻰ ﻣِﻦ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻮﺍﺳﻄﺔ ﻣﺮﱘ ﺃﻣﻪ ،ﻭﻫﻰ ﻣِﻦ ﺻﻤﻴﻢ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺳﻴﺄﺗﻰ ﻣﺰﻳ ﺪ ﱮ ج ﻭﺃﺣﻜﺎﻣﻪ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﺗﻘﺮﻳﺮ ﳍﺬﺍ ﻋﻨﺪ ﺫﻛﺮ ﺃﻗﻀﻴ ِﺔ ﺍﻟﻨ ﻓﺈن ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮن ﺑﻘﻮﻟﻪ ﻓﻲ ﺣﺪﻳﺚ ﺳﻬﻞ اﻟﺬى رواﻩ ﻣﺴﻠﻢ ﻓﻲ $ﺻﺤﻴﺤﻪ# ث ﻣﻨﻪ ﻣﺎ ث ِﻣ ْﻨﻬَﺎ و َﺗ ِﺮ َ ﻓﻲ ﻗﺼﺔ اﻟﻠﻌﺎن :وﻓﻰ ﺁﺧﺮﻩ :ﺛﻢ ﺟﺮت اﻟﺴﻨ ُﺔ أن ِﻳ َﺮ َ ض اﻟﻠﱠﻪ ﻟﻬﺎ؟ ﻗﻴﻞ :ﻧﺘﻠﻘﺎﻩ ﺑﺎﻟﻘﺒﻮل واﻟﺘﺴﻠﻴﻢ واﻟﻘﻮل ﺑﻤﻮﺟﺒﻪ ،وإن أﻣﻜﻦ أن ﻓﺮ َ ﺐ اﻷم ﻻ ﻳُﺴﻘﻂ ﻣﺎ ﻳﻜﻮن ﻣﺪرﺟ ًﺎ ﻣﻦ آﻼم اﺑﻦ ﺷﻬﺎب وهﻮ اﻟﻈﺎ ِهﺮُ ،ﻓﺈن ﺗﻌﺼﻴ َ ن آﺎﻷب ﺣﻴﺚ ﻳﺠﺘﻤﻊ ﻟﻪ ﻓﺮض اﻟﻠﱠﻪ ﻟﻬﺎ ﻣﻦ وﻟﺪهﺎ ﻓﻲ آﺘﺎﺑﻪ ،وﻏﺎﻳﺘُﻬﺎ أن ﺗﻜﻮ َ اﻟﻔﺮض واﻟﺘﻌﺼﻴﺐ ،ﻓﻬﻰ ﺗﺄﺧﺬ ﻓﺮﺿﻬﺎ وﻻ ُﺑﺪﱠ ﻓﺈن ﻓﺼﻞ ﺷﻰ ٌء أﺧﺬﺗﻪ ﺑﺎﻟﺘﻌﺼﻴﺐ ،وإﻻ ﻓﺎزت ﺑﻔﺮﺿﻬﺎ ،ﻓﻨﺤﻦ ﻗﺎﺋﻠﻮن ﺑﺎﻵﺛﺎر ُآﻠﱢﻬﺎ ﻓﻲ هﺬا اﻟﺒﺎب ﺑﺤﻤﺪ اﻟﻠﱠﻪ وﺗﻮﻓﻴﻘﻪ. ﻓﺼﻞ
ﺍﳊﻜ ﻢ ﺍﻟﺜﺎﻣﻦ$ :ﺃﺎ ﻻ ﺗﺮﻣﻰ ﻭﻻ ﻳﺮﻣﻰ ﻭﻟﺪﻫﺎ ،ﻭ ﻣ ﻦ ﺭﻣﺎﻫﺎ ﺃﻭ ﺭﻣﻰ ﻭﹶﻟﺪﻫﺎ ،ﻓﻌﻠﻴﻪ ﺖ ﺑﻪ ،ﻓﻴﺤ ﺪ ﻗﺎ ِﺫﻓﹸﻬﺎ ﻭﻗﺎ ِﺫﻑ ﻭﻟﺪﻫﺎ ،ﻫﺬﺍ ﳊ ﺪ #ﻭﻫﺬﺍ ﻷﻥ ﻟِﻌﺎﺎ ﻧﻔﻰ ﻋﻨﻬﺎ ﲢﻘﻴ ﻖ ﻣﺎ ﺭِ ﻣﻴ ﺍﹶ ﺍﻟﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴ ِﻪ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﻟﺼﺮﳛﺔﹸ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮﺭ ﺍﻷﻣﺔ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﻥ ﺤﺪ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﻟﺪ ﻧِ ﻔ ﻰ ﻧﺴﺒﻪ ،ﺣﺪ ﻗﺎﺫﻓﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻭﻟﺪ ﻧﻔﻰ ﻧﺴﺒﻪ ،ﱂ ﻳ ﻕ ﺃﻧﻪ ﺚ ﺇﳕﺎ ﻫﻮ ﻓﻴﻤﻦ ﳍﺎ ﻭﻟﺪ ﻧﻔﺎﻩ ﺍﻟﺰﻭﺝ ،ﻭﺍﻟﺬﻯ ﺃﻭﺟﺐ ﻟﻪ ﻫﺬﺍ ﺍﻟﻔﺮ ﻗﺎﺫﻓﻬﺎ ،ﻭﺍﳊﺪﻳ ﹸ ﻣﱴ ﻧﻔﹶﻰ ﻧﺴﺐ ﻭﻟﺪﻫﺎ ،ﻓﻘﺪ ﺣﻜﻢ ﺑﺰﻧﺎﻫﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻮﻟﺪ ﻓﺄﺛﺮ ﺫﻟﻚ ﺷﺒﻬ ﹰﺔ ﰲ ﺳﻘﹸﻮﻁ ﺣ ﺪ ﺍﻟﻘﺬﻑ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺘﺎﺳﻊ :ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺇﳕﺎ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﻟِﻌﺎﻤﺎ ﻣﻌﺎﹰ ،ﻭﺑﻌﺪ ﺃﻥ ﺗ ﻢ ﺍﻟﻠﻌﺎﻧﺎﻥِ، ﻓﻼ ﻳﺘﺮﺗﺐ ﺷﻰﺀ ﻣﻨﻬﺎ ﻋﻠﻰ ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻭﻗﺪ ﺧﺮﺝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻮﻟﺪ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ،ﻭﻫﻮ ﲣﺮﻳ ﺞ ﺻﺤﻴﺢ ،ﻓﺈﻥ ﻟِﻌﺎﻧﻪ ﻛﻤﺎ ﺃﻓﺎﺩ ﻁ ﺍﻟﻨﺴﺐ ﺍﻟﻔﺎﺳﺪ ﻋﻨﻪ، ﻁ ﺍﳊﺪ ﻭﻋﺎ ﺭ ﺍﻟﻘﺬﻑ ﻋﻨﻪ ﻣِﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﻟﻌﺎﺎ ،ﺃﻓﺎﺩ ﺳﻘﻮ ﹶ ﺳﻘﻮ ﹶ ﻭﺇﻥ ﱂ ﺗﻼﻋﻦ ﻫﻰ ،ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ،ﻓﺈ ﱠﻥ ﺗﻀﺮﺭﻩ ﺑﺪﺧﻮﻝ ﺍﻟﻨﺴﺐ ﺍﻟﻔﺎﺳِﺪ ﻋﻠﻴﻪ ﺃﻋﻈ ﻢ ﻣِﻦ
٢٧٤ ﺗﻀﺮﺭﻩ ﲝ ﺪ ﺍﻟﻘﺬﻑ ،ﻭﺣﺎﺟﺘﻪ ﺇﱃ ﻧﻔﻴﻪ ﻋﻨﻪ ﺃﺷ ﺪ ﻣِﻦ ﺣﺎﺟﺘﻪ ﺇﱃ ﺩﻓ ِﻊ ﺍﳊﺪ ،ﻓﻠِﻌﺎﻧﻪ ﻛﻤﺎ ﺍﺳﺘﻘ ﱠﻞ ﺑﺪﻓ ِﻊ ﺍﳊﺪ ﺍﺳﺘﻘ ﱠﻞ ﺑﻨﻔﻰ ﺍﻟﻮﻟﺪ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺏ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﻟﻠﻤﻄﻠﻘﺔ ﻭﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺘﺎ ﺣﺎ ِﻣﻠﹶﲔ ﺍﳊﻜﻢ ﺍﻟﻌﺎ ِﺷﺮ :ﻭﺟﻮ ﻓﺈﻧﻪ ﻗﺎﻝ$ :ﻣﻦ ﺃﺟﻞ ﺃﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻋﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ ،#ﻓﺄﻓﺎﺩ ﺫﻟﻚ ﺃﻣﺮﻳﻦِ، ﻼ ﻣِﻦ ﺍﻟﺰﻭﺝ .ﻭﺍﻟﺜﺎﱏ :ﻭﺟﻮﻤﺎ ﻁ ﻧﻔﻘﺔ ﺍﻟﺒﺎﺋﻦ ﻭﺳﻜﻨﺎﻫﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺣﺎ ِﻣ ﹰ ﺃﺣﺪﳘﺎ :ﺳﻘﻮ ﹸ ﳍﺎ ،ﻭﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺇِﺫﺍ ﻛﺎﻧﺘﺎ ﺣﺎﻣﻠﹶﲔ ﻣﻦ ﺍﻟﺰﻭﺝ. ﻓﺼﻞ
ﺕ ﻭﻗﻮﻟﹸﻪ ج$ :ﹶﺃﺑﺼِﺮﻭﻫﺎ ﹶﻓِﺈ ﹾﻥ ﺟﺎﺀَﺕ ِﺑ ِﻪ ﻛﹶﺬﺍ ﻭﻛﺬﺍ ،ﹶﻓﻬ ﻮ ِﻟﻬِﻼ ِﻝ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻭِﺇ ﹾﻥ ﺟﺎ َﺀ ﳊﻜﹾﻢ ﺑﺎﻟﻘﹶﺎﹶﻓﺔِ ،ﻭﹶﺃ ﹼﻥ ﺤﻤﺎﺀ ،#ﺇِﺭﺷﺎ ﺩ ﻣﻨﻪ ج ﺇﱃ ﺍﻋﺘﺒﺎ ِﺭ ﺍ ﹸ ﻚ ﺑﻦ ﺳ ﺸ ِﺮﻳ ِ ِﺑ ِﻪ ﻛﹶﺬﺍ ﻭﻛﹶﺬﺍ ﻓﻬﻮ ِﻟ ﻕ ﺍﻟﻮﻟﺪ ﲟﱰﻟﺔ ﺍﻟﺸﺒﻪ ،ﻭﺇﳕﺎ ﱂ ﻳﻠﺤﻖ ﺑﺎﳌﻼﻋﻦ ﻟﻮ ﻼ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺴﺐ ،ﻭﺇﳊﺎ ِ ﺸﺒ ِﻪ ﻣﺪﺧ ﹰ ﻟِﻠ ﹸﻗﺪﺭ ﺃﻥ ﺍﻟﺸﺒ ﻪ ﻟﻪ ،ﳌﻌﺎﺭﺿﺔ ﺍﻟﻠﻌﺎﻥ ﺍﻟﺬﻯ ﻫﻮ ﺃﻗﻮﻯ ﻣِﻦ ﺍﻟﺸﺒﻪ ﻟﻪ ﻛﻤﺎ ﺗﻘﺪﻡ. ﻓﺼﻞ
ﻼ ﻳﻘﺘﻠﹸﻪ ﻓﺘﻘﺘﻠﹸﻮﻧﻪ ﺑﻪ #ﺩﻟﻴﻞ ﻼ ﻭ ﺟ ﺪ ﻣﻊ ﺍﻣﺮﺃِﺗ ِﻪ ﺭﺟ ﹰ ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ$ :ﹶﻟ ﻮ ﺃ ﹼﻥ ﺭﺟ ﹰ ﻼ ﰲ ﺩﺍﺭﻩ ،ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻭﺟﺪﻩ ﻣﻊ ﺍﻣﺮﺃﺗِﻪ ﺃﻭ ﺣﺮﻳِﻤﻪ ،ﻗﺘﻞ ﻓﻴﻪ ﻭﻻ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺘﻞ ﺭﺟ ﹰ ﺕ ﺍﻟﺪﻣﺎﺀُ ،ﻭﻛﺎﻥ ﻛﻞ ﻣﻦ ﺃﺭﺍﺩ ﻗﺘ ﹶﻞ ﺭﺟﻞ ﺃﺩﺧﻠﻪ ﺩﺍﺭﻩ، ﻳﻘﺒﻞ ﻗﻮﻟﻪ ،ﺇﺫ ﻟﻮ ﻗﹸِﺒ ﹶﻞ ﻗﻮﻟﹸﻪ ،ﻷُﻫ ِﺪ ﺭ ِ ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻭﺟﺪﻩ ﻣﻊ ﺍﻣﺮﺃﺗﻪ. ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﻣﺴﺄﻟﺘﺎﻥ ﳚﺐ ﺍﻟﺘﻔﺮﻳ ﻖ ﺑﻴﻨﻬﻤﺎ .ﺇﺣﺪﺍﳘﺎ :ﻫﻞ ﻳﺴﻌﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺘﻠﹶﻪ ،ﺃﻡ ﻻ؟ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻫﻞ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﰲ ﻇﺎﻫﺮ ﺍﳊﻜﻢ ﺃﻡ ﻻ؟ ﻭﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻳﺰﻭ ﹸﻝ ﺍﻹِﺷﻜﺎ ﹸﻝ ﻓﻴﻤﺎ ﻧﻘ ﹶﻞ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ ،ﺣﱴ ﺟﻌﻠﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺴﺄﻟﹶﺔ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻗﺎﻟﻮﺍ :ﻣﺬﻫﺐ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﻧﻪ ﻻ ﻳﻘﺘﻞ ﺑﻪ ،ﻭﻣﺬﻫﺐ ﻋﻠﻰ :ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﻪ ،ﻭﺍﻟﺬﻯ ﻏﺮﻩ ﻣﺎ ﺭﻭﺍﻩ ﺳﻌﻴ ﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ $ﺳﻨﻨﻪ ،#ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﻴﻨﺎ ﻫﻮ ﻳﻮﻣﹰﺎ ﻳﺘﻐﺪﻯ ،ﺇﺫ ﺟﺎﺀﻩ ﺭﺟ ﹲﻞ ﻳﻌﺪﻭ ﻭﰱ ﻳﺪﻩ ﺳﻴﻒ ﻣﻠﻄﺦ ﺲ ﻣﻊ ﻋﻤﺮ ،ﻓﺠﺎﺀ ﺍﻵﺧﺮﻭﻥ ،ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺃﻣ ﲑ ﺑﺪﻡ ،ﻭﻭﺭﺍﺀﻩ ﻗﻮﻡ ﻳﻌﺪﻭﻥ ،ﻓﺠﺎﺀ ﺣﱴ ﺟﻠ ﺍﳌﺆﻣﻨﲔ :ﺇﻥ ﻫﺬﺍ ﻗﺘﻞ ﺻﺎﺣﺒﻨﺎ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻣﺎ ﺗﻘﻮﻝ؟ ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﺃﻣ ﲑ
٢٧٥ ﺍﳌﺆﻣﻨﲔ ،ﺇﱏ ﺿﺮﺑﺖ ﺑﲔ ﻓﺨﺬﻯ ﺍﻣﺮﺃﺗﻰ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺃﺣﺪ ﻓﻘﺪ ﻗﺘﻠﺘﻪ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﻣﺎ ﺴﻴﻒِ ،ﻓﻮﻗﻊ ﰲ ﻭﺳﻂ ﺍﻟﺮﺟﻞ ﻭﻓﺨﺬﻯ ﺗﻘﻮﻟﻮﻥ؟ ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺇﻧﻪ ﺿﺮﺏ ﺑﺎﻟ ﺍﳌﺮﺃﺓ ،ﻓﺄﺧﺬ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺳﻴﻔﹶﻪ ﻓﻬﺰﻩ ،ﰒ ﺩﻓﻌﻪ ﺇﻟﻴﻪ ،ﻭﻗﺎﻝ :ﺇﻥ ﻋﺎﺩﻭﺍ ،ﻓﻌﺪ .ﻓﻬﺬﺍ ﻣﺎ ﻧﻘِﻞ ﻋﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ﺕ ﺑﺄﺭﺑﻌ ِﺔ ﻼ ﻓﻘﺘﻠﻪ ،ﻓﻘﺎﻝ :ﺇﻥ ﱂ ﻳﺄ ِ ﻭﺃﻣﺎ ﻋﻠﻰ ،ﻓﺴِﺌ ﹶﻞ ﻋﻤﻦ ﻭ ﺟ ﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟ ﹰ ﲔ ﻑﺑ ﻑ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﻋﻤﺮ ،ﻓﺠﻌﻠﻬﺎ ﻣﺴﺄﻟ ﹶﺔ ﺧﻼ ٍ ﻂ ِﺑﺮ ﻣِﺘﻪِ ،ﻓﻈﻦ ﺃﻥ ﻫﺬﺍ ﺧﻼ ﺷﻬﺪﺍﺀ ،ﻓﻠﻴ ﻌ ﹶ ﺠ ﺪ ﺑﻴﻨﻬﻤﺎ ﺍﺧﺘﻼﻓﺎﹰ ،ﻓﺈﻥ ﻋﻤﺮ ﺇﳕﺎ ﺃﺳﻘﻂ ﻋﻨﻪ ﺖ ﺣﻜﻤﻴﻬﻤﺎ ،ﱂ ﺗ ِ ﺖ ﺇِﺫﺍ ﺗﺄﻣﻠ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺃﻧ ﺍﻟﻘﻮ ﺩ ﳌﺎ ﺍﻋﺘﺮﻑ ﺍﻟﻮﱃﱡ ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﻠﻔﻆ ﻟﺼﺎﺣﺐ $ﺍﳌﻐﲎ:# ﺹ ﻭﻻ ﺩِﻳﺔ ،ﳌﺎ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ،ﰒ ﺳﺎﻕ ﺍﻟﻘِﺼﺔ، ﻑ ﺍﻟﻮﱃﱡ ﺑﺬﻟﻚ ،ﻓﻼ ﻗِﺼﺎ ﻓﺈﻥ ﺍﻋﺘﺮ ﻭﻛﻼﻣﻪ ﻳﻌﻄﻰ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﳏﺼﻨﹰﺎ ﻭﻏ ﲑ ﳏﺼﻦ ،ﻭﻛﺬﻟﻚ ﺣﻜ ﻢ ﻋﻤﺮ ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ،ﻭﻗﻮﻟﹸﻪ ﺃﻳﻀﹰﺎ$ :ﻓﺈﻥ ﻋﺎﺩﻭﺍ ﻓﻌﺪ #ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺍﶈﺼﻦ ﻭﻏﲑﻩ ،ﻭﻫﺬﺍ ﻫﻮ ﻼ ﻳﻨﺎﻝ ﻣﻨﻬﺎ ﺍﻟﺼﻮﺍﺏ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ $ﺍﳌﺴﺘﻮﻋﺐ #ﻗﺪ ﻗﺎﻝ :ﻭﺇﻥ ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟ ﹰ ﺹ ﰲ ﻇﺎﻫﺮ ﺍﳊﻜﻢ، ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺮﺟﻢ ،ﻓﻘﺘﻠﻪ ،ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻗﺘﻠﻪ ﻷﺟﻞ ﺫﻟﻚ ،ﻓﻌﻠﻴﻪ ﺍﻟﻘﺼﺎ ﺇ ﱠﻻ ﺃﻥ ﻳﺄﺗ ﻰ ﺑﻴﻨﺔ ﺑﺪﻋﻮﺍﻩ ،ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻟﻘﺼﺎﺹ ،ﻗﺎﻝ :ﻭﰱ ﻋﺪﺩ ﺍﻟﺒﻴﻨﺔ ﺭﻭﺍﻳﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ: ﺷﺎﻫﺪﺍﻥ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﻷﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻻ ﻋﻠﻰ ﺍﻟﺰﱏ ،ﻭﺍﻷﺧﺮﻯ ﻻ ﻳﻘﺒﻞ ﺃﻗﻞﱡ ﻣِﻦ ﺃﺭﺑﻌﺔ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﺒﻴﻨﺔ ﻣﱴ ﻗﺎﻣﺖ ﺑﺬﻟﻚ ،ﺃﻭ ﺃﻗ ﺮ ﺑﻪ ﺍﻟﻮﱃﱡ ،ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﳏﺼﻨﹰﺎ ﻼ ﻓﻘﺘﻠﻪ :ﺇﻥ ﱂ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﻛﻼﻡ ﻋﻠﻰ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﻓﻴﻤﻦ ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟ ﹰ ﻳﺄﺕ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﻠﻴ ﻌ ﹶ ﻂ ِﺑﺮ ﻣِﺘ ِﻪ #ﻭﻫﺬﺍ ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺘﻞ ﻟﻴﺲ ﲝﺪ ﻟﻠﺰﱏ ،ﻭﻟﻮ ﻛﺎﻥ ﺣﺪﹰﺍ ﳌﺎ ﻁ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﻭﻛﻴﻔﻴﺘﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﻋﻘﻮﺑ ﹲﺔ ﳌﻦ ﺗﻌﺪﻯ ﻋﻠﻴﻪ، ﻛﺎﻥ ﺑﺎﻟﺴﻴﻒ ﻭﻻﻋﺘِﺒ ﺮ ﻟﻪ ﺷﺮﻭ ﹸ ﻭﻫﺘﻚ ﺣﺮﳝﻪ ،ﻭﺃﻓﺴﺪ ﺃﻫﻠﹶﻪ ،ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﺍﻟﺰﺑﲑ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ﲣﻠﻒ ﻋﻦ ﺍﳉﻴﺶ ﻭﻣﻌﻪ ﺟﺎﺭﻳﺔ ﻟﻪ ،ﻓﺄﺗﺎﻩ ﺭﺟﻼﻥ ﻓﻘﺎﻻ :ﺃﻋﻄﻨﺎ ﺷﻴﺌﺎﹰ ،ﻓﺄﻋﻄﺎﳘﺎ ﻃﻌﺎﻣﹰﺎ ﻛﺎﻥ ﻣﻌﻪ ،ﻓﻘﺎﻻ :ﺧ ﱢﻞ ﻋﻦ ﺍﳉﺎﺭﻳﺔ ،ﻓﻀﺮﻤﺎ ﺑﺴﻴﻔﻪ ﻓﻘﻄﻌﻬﻤﺎ ﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻃﱠﹶﻠ ﻊ ﰲ ﺑﻴﺖ ﻗﻮ ٍﻡ ﻣﻦ ﺛﹸﻘﺐ ،ﺃﻭ ﺷﻖ ﰲ ﺍﻟﺒﺎﺏ ﺑﻐﲑ ﺇﺫﻢ ،ﻓﻨﻈﺮ ﺣﺮﻣﺔ ﺃﻭ ﻋﻮﺭﺓ ،ﻓﻠﻬﻢ ﺧﺬﻓﻪ ﻭﻃﻌﻨﻪ ﰲ ﻋﻴﻨﻪ، ﻓﺈﻥ ﺍﻧﻘﻠﻌﺖ ﻋﻴﻨﻪ ،ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻬﻢ .ﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ :ﻫﺬﺍ ﻇﺎﻫ ﺮ ﻛﻼﻡ ﺃﲪﺪ ﺃﻢ ﻳﺪﻓﻌﻮﻧﻪ ،ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻏﲑ ﺗﻔﺼﻴﻞ.
٢٧٦ وﻓﺼﻞ اﺑﻦ ﺣﺎﻣﺪ ﻓﻘﺎل :ﻳﺪﻓﻌﻪ ﺑﺎﻷﺳﻬﻞ ،ﻓﻴﺒﺪأ ﺑﻘﻮﻟﻪ :اﻧﺼﺮف واذهﺐ ،وإﻻ ﻧﻔﻌﻞ ﺑﻚ آﺬا.
ﻗﻠﺖ :ﻭﻟﻴﺲ ﰲ ﻛﻼﻡ ﺃﲪﺪ ،ﻭﻻ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﺎ ﻳﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴ ﹶﻞ ﺑﻞ ﻼ ﺃﻃﻠﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻓﺈﻥ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﺃﻧﺲ ،ﺃﻥ ﺭﺟ ﹰ ﺨِﺘﻠﹸﻪ ﺸﻘﹰﺺ ﺃﻭ ﲟﺸﺎﻗِﺺ ،ﻭﺟﻌﻞ ﻳ ﻣِﻦ ﺟﺤﺮ ﰲ ﺑﻌﺾ ﺣﺠﺮ ﺍﻟﻨﱮ ج ،ﻓﻘﺎﻡ ﺇﻟﻴﻪ ِﲟ ﻟﻴ ﹾﻄ ﻌﻨﻪ) ،(١ﻓﺄﻳﻦ ﺍﻟﺪﻓ ﻊ ﺑﺎﻷﺳﻬﻞ ﻭﻫﻮ ج ﳜِﺘﻠﹸﻪ ،ﺃﻭ ﳜﺘﱮﺀ ﻟﻪ ،ﻭﳜﺘﻔﻰ ِﻟﻴ ﹾﻄ ﻌﻨﻪ. ﻼ ﺍﻃﻠﻊ ﰲ ﺟﺤﺮ ﰲ ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﺃﻳﻀﹰﺎ :ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﺃﻥ ﺭﺟ ﹰ ﻚ ﻚ ِﺑ ِﻪ ﺭﹾﺃﺳﻪ ،ﻓﻠﻤﺎ ﺭﺁ ﻩ ﻗﺎﻝ$ :ﹶﻟ ﻮ ﹶﺃ ﻋﹶﻠﻢ ﹶﺃﻧ ﻯ ﻳﺤ ﱮ ج ِﻣ ﺪ ﺭ ﱮ ج ،ﻭﰱ ﻳﺪ ﺍﻟﻨ ﺑﺎﺏ ﺍﻟﻨ ﺗﻨﻈﹸﺮﱏ ﹶﻟ ﹶﻄ ﻌﻨﺖ ﺑﻪ ﰲ ﻋﻴﻨِﻚِ ،ﺇﻧﻤﺎ ﺟِ ﻌ ﹶﻞ ﺍﻹ ﹾﺫ ﹸﻥ ِﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺍﻟﺒﺼﺮ.(٢)# ﻭﻓﻴﻬﻤﺎ ﺃﻳﻀﹰﺎ :ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﹶﻟ ﻮ ﹶﺃﻥﱠ ﻚ ﺟﻨﺎ ﺕ ﻋﻴﻨﻪ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻋﹶﻠﻴ ﺤﺼﺎﺓٍ ،ﹶﻓ ﹶﻔ ﹶﻘ ﹾﺄ ﺨ ﹶﺬ ﹾﻓﺘﻪِ ﺑ ﻚ ِﺑ ﻐﻴ ِﺮ ِﺇ ﹾﺫﻥٍ ،ﹶﻓ ﺍﻣﺮﺀﹰﺍ ﺍﻃﱠﹶﻠ ﻊ ﻋﹶﻠﻴ ﺡ.(٣)# ﻼ ِﺩﻳ ﹶﺔ ﹶﻟﻪ ﻭ ﹶﻻ ﺖ ﹶﻗ ﻮ ٍﻡ ِﺑ ﻐﻴ ِﺮ ِﺇ ﹾﺫِﻧ ِﻬﻢ ،ﹶﻓﻔﹶﻘﺆﻭﺍ ﻋﻴﻨﻪ ﹶﻓ ﹶ ﻭﻓﻴﻬﻤﺎ) (٤ﺃﻳﻀﹰﺎ $ :ﻣ ﻦ ﺍﻃﱠﹶﻠ ﻊ ﰲ ﺑﻴ ِ ﺹ.# ِﻗﺼﺎ ب دﻓ ِﻊ وهﺬا اﺧﺘﻴﺎ ُر ﺷﻴﺦ اﻹﺳﻼم اﺑﻦ ﺗﻴﻤﻴﺔ رﺣﻤﻪ اﻟﻠﱠﻪ ،وﻗﺎل :ﻟﻴﺲ هﺬا ﻣِﻦ ﺑﺎ ِ اﻟﺼﺎﺋﻞ ،ﺑﻞ ﻣِﻦ ﺑﺎب ﻋﻘﻮﺑ ِﺔ اﻟﻤﻌﺘﺪى اﻟﻤﺆذى ،وﻋﻠﻰ هﺬا ﻓﻴﺠﻮ ُز ﻟﻪ ﻓﻴﻤﺎ ﺑﻴﻨَﻪ ﻞ ﻣﻦ اﻋﺘﺪى ﻋﻠﻰ ﺣﺮﻳﻤِﻪ ،ﺳﻮاء آﺎن ﻣﺤﺼَﻨًﺎ أو ﻏﻴ َﺮ وﺑﻴﻦ اﻟﻠﱠﻪ ﺗﻌﺎﻟﻰ ﻗﺘ ُ ﻣﺤﺼﻦ ،ﻣﻌﺮوﻓًﺎ ﺑﺬﻟﻚ أو ﻏﻴ َﺮ ﻣﻌﺮوف ،آﻤﺎ دل ﻋﻠﻴﻪ آﻼم اﻷﺻﺤﺎب، وﻓﺘﺎوى اﻟﺼﺤﺎﺑﺔ ،وﻗﺪ ﻗﺎل اﻟﺸﺎﻓﻌﻰ وأﺑﻮ ﺛﻮر :ﻳﺴﻌُﻪ ﻗﺘﻠُﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ وﺑﻴﻦ اﻟﻠﱠﻪ ﺗﻌﺎﻟﻰ إذا آﺎن اﻟﺰاﻧﻰ ﻣﺤﺼﻨﺎً ،ﺟﻌﻼﻩ ﻣﻦ ﺑﺎب اﻟﺤﺪود .وﻗﺎل أﺣﻤﺪ وإﺳﺤﺎق: ل ﻒ ﻗﻮ ُ ﻳُﻬ َﺪ ُر دﻣُﻪ إذا ﺟﺎء ﺑﺸﺎهﺪﻳﻦ وﻟﻢ ﻳُﻔﺼﱢﻼ ﺑﻴﻦ اﻟﻤﺤﺼﻦ وﻏﻴﺮﻩ .واﺧْﺘّﻠ َ ج ل ﻣﺤﺼﻨﺎً ،وأﻗﺎم اﻟﺰو ُ ﻦ ﺣﺒﻴﺐ :إن آﺎن اﻟﻤﻘﺘﻮ ُ ﻣﺎﻟﻚ ﻓﻲ هﺬﻩ اﻟﻤﺴﺄﻟﺔ ،ﻓﻘﺎل اﺑ ُ ﻦ اﻟﻘﺎﺳﻢ :إذا ﻗﺎﻣﺖ اﻟﺒﻴﻨ ُﺔ اﻟﺒﻴﻨﺔ ،ﻓﻼ ﺷﻰء ﻋﻠﻴﻪ ،وإﻻ ُﻗﺘِﻞ ﺑﻪ ،وﻗﺎل اﺑ ُ ﻦ اﻟﻘﺎﺳﻢ اﻟﺪﻳ َﺔ ﻓﻲ ﻦ ﺳﻮاء ،وﻳُﻬﺪر دﻣﻪ ،واﺳﺘﺤﺐ اﺑ ُ ﺼِ ﻦ وﻏﻴ ُﺮ اﻟﻤﺤ َ ﺼُ ﻓﺎﻟﻤﺤ َ ﻏﻴﺮ اﻟﻤﺤﺼَﻦ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢١٥/١٢ﰲ ﺍﻟﺪﻳﺎﺕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢١٥/١٢ﻭﻣﺴﻠﻢ ).(٢١٥٦ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢١٦/١٢ﻭﻣﺴﻠﻢ ).(٢١٥٨ ) (٤ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺼﺤﻴﺤﲔ
٢٧٨ ﻗﺘﻠﻪ ،ﻭﻗﺪ ﻳﺮﻳﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﻼ ﺍﻷﻣﺮﻳﻦ ،ﻭﻫﻮ ﺍﻷﻟﻴ ﻖ ﺑﻜﻼﻣﻪ ﻭﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ. ﻓﺼﻞ ن وﻟﺪﻩ ﻟﻮﻧَﻪ ﻓﻲ ﺣُﻜﻤِﻪ ج ﻓﻲ ُﻟﺤُﻮق اﻟﻨﺴﺐ ﺑﺎﻟﺰﱠوج إذا ﺧﺎﻟﻒ ﻟﻮ ُ
ﻼ ﻗﺎﻝ ﻟﻪ :ﺇﻥ ﺍﻣﺮﺃﺗﻰ ﻭﻟﺪﺕ ﻏﻼﻣﹰﺎ ﹶﺃ ﺳ ﻮ ﺩ ﻛﺄﹶﻧﻪ ﺛﺒﺖ ﻋﻨﻪ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﺃﻥ ﺭﺟ ﹰ ﻚ ِﻣ ﻦ ﺇِﺑ ٍﻞ#؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻝ$ :ﻣﺎ ﹶﻟ ﻮﻧﻬﺎ؟ #ﻗﺎﻝ: ﱮ ج ﻙ $ﻫ ﹾﻞ ﹶﻟ ﺽ ﺑﻨﻔﻴﻪِ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻳ ﻌﺮ ﺣ ﻤ ﺮ .ﻗﺎﻝ$ :ﹶﻓﻬﻞ ﻓﻴﻬﺎ ِﻣ ﻦ ﹶﺃ ﻭﺭﻕ؟ #ﻗﺎﻝ :ﻧ ﻌ ﻢ .ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﹶﻓﹶﺄﻧﻰ ﹶﺃﺗﺎﻫﺎ ﺫِﻟﻚ؟# ﱮ ج$ :ﻭﻫﺬﹶﺍ ﹶﻟ ﻌﻠﱠﻪ ﻳﻜﹸﻮ ﹸﻥ ﻧ ﺰ ﻋﻪ ﻕ) .(١ﻓﻘﺎﻝ ﺍﻟﻨ ﻗﺎﻝ :ﹶﻟ ﻌ ﹾﻠﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻳﻜﻮ ﹸﻥ ﻧ ﺰ ﻋﻪِ ﻋ ﺮ ﻕ.# ِﻋ ﺮ ﺾ ﺇِﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟ ِﻪ ﺍﻟﺴﺆﺍ ِﻝ ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣِﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺍﳊ ﺪ ﻻ ِﳚﺐ ﺑﺎﻟﺘﻌﺮِﻳ ِ ﺾ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﹸ ﹶﻘﺎﺑﺤﺔ ﻭﺍﳌﺸﺎﲤﺔ، ﺐ ﺑﺎﻟﺘﻌﺮﻳ ِ ﻭﺍﻻﺳﺘﻔﺘﺎﺀ ،ﻭﻣﻦ ﺃﺧﺬ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﳚ ﺾ ﺃﻓﻬﻢ ،ﻭﺃﻭﺟ ﻊ ﻟﻠﻘﻠﺐ ،ﻭﺃﺑﻠ ﹸﻎ ﰲ ﺍﻟﻨﻜﺎﻳﺔ ﻣﻦ ﺍﻟﺘﺼﺮﻳﺢ، ﺠ ﻌﺔﹶ ،ﻭ ﺭﺏ ﺗﻌﺮﻳ ٍ ﻓﻘﺪ ﹶﺃﺑ ﻌ ﺪ ﺍﻟﻨ ﻁ ﺍﻟﻜﻼﻡ ﻭﺳﻴﺎﻗﹸﻪ ﻳﺮ ﺩ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻝ ،ﻭﳚﻌ ﹸﻞ ﺍﻟﻜﻼﻡ ﻗﻄﻌ ﻰ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻭﺑﺴﺎ ﹸ ﺍﳌﺮﺍﺩ. ﻍ ﺍﻟﻠﱢﻌﺎ ﹶﻥ ﻭﻧﻔﻰ ﺍﻟﻮﻟﺪ. ﺴﻮ ﹸ ﻭﻓﻴﻪ ﺃﻥ ﳎﺮﺩ ﺍﻟﺮﻳﺒ ِﺔ ﻻ ﻳ ﺏ ﺍﻷﻣﺜﺎﻝ ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﻭﻣِﻦ ﺗﺮﺍﺟﻢ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﻭﻓﻴﻪ ﺿﺮ ﻼ ﻣﻌﻠﻮﻣﹰﺎ ﺑﺄﺻﻞ ﻣﺒﲔ ﻗﺪ ﺑﻴﻦ ﺍﻟﻠﱠﻪ $ﺻﺤﻴﺤﻪ #ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺑﺎﺏ ﻣﻦ ﺷﺒﻪ ﺃﺻ ﹰ )(٢ ﺖ ﹶﻟ ﻮ ﻛﺎ ﹶﻥ ﻋﻠﹶﻰ ﺃ ﻣ ﺚ$ :ﹶﺃ ﺭﹶﺃﻳ ﺣﻜﻤﻪ ﻟﻴﻔﻬ ﻢ ﺍﻟﺴﺎِﺋﻞﹶ ،ﻭﺳﺎﻕ ﻣﻌﻪ ﺣﺪﻳ ﹶ ﻚ ﺩﻳﻦ؟. # ﻓﺼﻞ ﻓﻲ ﺣُﻜﻤﻪ ج ﺑﺎﻟﻮﻟ ِﺪ ﻟِﻠﻔﺮاش ،وأن اﻷﻣﺔ ﺗﻜﻮن ﻓﺮاﺷﺎً ،وﻓﻴﻤﻦ اﺳﺘﻠﺤﻖ ﺑﻌ َﺪ ت أﺑﻴﻪ َﻣ ْﻮ ِ
ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ ،#ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﺍﺧﺘﺼﻢ ﺳﻌ ﺪ ﺑ ﻦ ﺃﰉ ﻭﻗﱠﺎﺹ ،ﻭﻋﺒ ﺪ ﺑ ﻦ ﺯﻣﻌﺔ ﰲ ﻏﻼﻡ ،ﻓﻘﺎﻝ ﺳﻌﺪ :ﻫﺬﺍ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺍﺑ ﻦ ﺃﺧﻰ ﻋﺘﺒﺔ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٩٠/٩ﰲ ﺍﻟﻄﻼﻕ .ﻭﻣﺴﻠﻢ ).(١٥٠٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٥١/١٣ﰲ ﺍﻻﻋﺘﺼﺎﻡ.
٢٧٩ ﺑﻦ ﺃﹶﰉ ﻭﻗﺎﺹ ﻋ ِﻬ ﺪ ِﺇﱃﱠ ﺃﻧﻪ ﺍﺑﻨﻪ ،ﺍﻧ ﹸﻈ ﺮ ﺇِﱃ ﺷﺒﻬﻪِ ،ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺑ ﻦ ﺯﻣﻌﺔ :ﻫﺬﺍ ﺃﺧﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓِﺮﺍﺵ ﺃﰉ ﻣِﻦ ﻭﻟﻴ ﺪِﺗﻪِ ،ﻓﻨﻈﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺮﺃﻯ ﺷﺒﻬﹰﺎ ﺑﻴﻨﹰﺎ ﺑﻌﺘﺒﺔ، ﺠﺮ ﻭﺍ ﺣﺘﺠِﱮ ِﻣﻨﻪ ﻳﺎ ﺳ ﻮ ﺩﺓﹸ،# ﳊ ﻚ ﻳﺎ ﻋﺒﺪ ﺑ ﻦ ﺯ ﻣ ﻌﺔﹶ ،ﺍﻟ ﻮﹶﻟﺪ ﻟِﻠﻔِﺮﺍﺵِ ،ﻭِﻟ ﹾﻠﻌﺎ ِﻫ ِﺮ ﺍ ﹶ ﻓﻘﺎﻝ$ :ﻫ ﻮ ﹶﻟ ﻓﻠﻢ ﺗ ﺮﻩ ﺳ ﻮ ﺩﺓﹸ ﹶﻗﻂﱡ).(١ ﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ،ﻭﰱ ﺃﻥ ﺍﻷﻣﺔ ﺗﻜﻮﻥ ِﻓﺮﺍﺷﹰﺎ ﻯ ﺃﺻ ﹲﻞ ﰲ ﺛﺒﻮ ِ ﻓﻬﺬﺍ ﺍﳊﻜ ﻢ ﺍﻟﻨﺒﻮ ﺽ ﺍﻟﻔِﺮﺍﺵ ،ﻗﹸ ﺪ ﻡ ﻋﻠﻴﻪ ﺍﻟﻔِﺮﺍﺵ ،ﻭﰱ ﺃﻥ ﺃﺣﻜﺎ ﻡ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻮﻁﺀ ،ﻭﰱ ﺃﻥ ﺍﻟﺸﺒﻪ ﺇﺫﺍ ﻋﺎﺭ ﲔ ﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻜ ﻤﹰﺎ ﺑ ﺗﺘﺒ ﻌﺾ ،ﻓﺘﺜﺒﺖ ﻣﻦ ﻭﺟ ٍﻪ ﺩﻭ ﹶﻥ ﻭﺟﻪ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺴﻤﻴﻪ ﺑﻌ ﺣﻜﻤﲔ ،ﻭﰱ ﺃﻥ ﺍﻟﻘﺎﻓ ﹶﺔ ﺣﻖ ،ﻭﺃﺎ ﻣﻦ ﺍﻟﺸﺮﻉ. ﺕ ﺍﻟﻨﺴﺐ ﺃﺭﺑﻌ ﹲﺔ: ﺕ ﺛﺒﻮ ِ ﺐ ﺑﺎﻟﻔِﺮﺍﺵ ،ﻓﺄﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔﹸ ،ﻭﺟﻬﺎ ﺕ ﺍﻟﻨﺴ ِ ﻓﺄﻣﺎ ﺛﺒﻮ ﺍﻟﻔﺮﺍﺵ ،ﻭﺍﻻﺳﺘﻠﺤﺎﻕ ،ﻭﺍﻟﺒﻴﻨﺔﹸ ،ﻭﺍﻟﻘﹶﺎﹶﻓﺔﹸ. ﺡ ﻳﺜﺒﺖ ﺑﻪ ﺍﻟﻔﺮﺍﺵ، ﻓﺎﻟﺜﻼﺛﺔ ﺍﻷﻭﻝ ،ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ،ﻭﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻜﺎ ﺚ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺘﺴﺮﻯ ،ﻓﺠﻌﻠﻪ ﲨﻬﻮ ﺭ ﺍﻷﻣﺔ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻔﺮﺍﺵ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﺼﺮﻳ ِﺢ ﺣﺪﻳ ِ ﺐ ﺍﻟﻔﺮﺍﺵ ،ﻭﺟﻌﻞ ﱮ ج ﻗﻀﻰ ﺑﺎﻟﻮﻟ ِﺪ ﻟِﺰﻣﻌﺔ ،ﻭﺻﺮﺡ ﺑﺄﻧﻪ ﺻﺎﺣ ﻋﺎﺋﺸﺔ ﺍﻟﺼﺤﻴﺢ ،ﻭﺃﻥ ﺍﻟﻨ ﺫﻟﻚ ﻋِﻠﺔ ﻟﻠﺤﻜﻢ ﺑﺎﻟﻮﻟﺪ ﻟﻪ ﻓﺴﺒﺐ ﺍﳊﻜﻢ ﻭﳏﻠﹸﻪ ﺇِﳕﺎ ﻛﺎﻥ ﰲ ﺍﻷﻣﺔ ،ﻓﻼ ﳚﻮ ﺯ ﺇِﺧﻼﺀُ ﺍﳊﺪﻳﺚ ﻣﻨﻪ ﻭﲪﻠﹸﻪ ﻋﻠﻰ ﺍﳊﺮﺓ ﺍﻟﱴ ﱂ ﺗﺬﻛﺮ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﳊﻜ ﻢ ﰲ ﻏﲑﻫﺎ ،ﻓﺈﻥ ﻫﺬﺍ ﻉ ﻭﻋﻠﱠﻖ ﺍﳊﻜ ﻢ ﺑﻪ ﺻﺮﳛﺎﹰ ،ﻭﺗﻌﻄﻴ ﹶﻞ ﳏ ﱢﻞ ﺍﳊﻜﻢ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﺴﺘﻠ ِﺰﻡ ﺇِﻟﻐﺎ َﺀ ﻣﺎ ﺍﻋﺘﱪﻩ ﺍﻟﺸﺎﺭ ﻷﺟﻠﻪ ﻭﻓﻴﻪ. ﺚ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻪ ،ﻟﻜﺎﻥ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﳌﻴﺰﺍ ِﻥ ﺍﻟﺬﻯ ﺃﻧﺰﻝ ﻟﻪ ﺍﻟﻠﱠﻪ ﰒ ﻟﻮ ﱂ ﻳ ِﺮ ِﺩ ﺍﳊﺪﻳ ﹸ ﺴﹰﺎ ﻭﺣﻘﻴﻘ ﹰﺔ ﺵ ِﺣ ﺴ ﺮﻳﺔ ﻓِﺮﺍ ﺴﻂِ ،ﻭﻫﻮ ﺍﻟﺘﺴﻮﻳ ﹸﺔ ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ ،ﻓﺈﻥ ﺍﻟ ﺱ ﺑﺎﻟﻘ ﺗﻌﺎﱃ ﻟِﻴﻘﻮ ﻡ ﺍﻟﻨﺎ ﻭﺣﻜﻤﺎﹰ ،ﻛﻤﺎ ﺃﻥ ﺍﳊﹸ ﺮ ﹶﺓ ﻛﺬﻟﻚ ،ﻭﻫﻰ ﺗﺮﺍﺩ ﳌﺎ ﺗﺮﺍﺩ ﻟﻪ ﺍﻟﺰﻭﺟ ﹸﺔ ﻣِﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻭﺍﻻﺳﺘﻴﻼﺩِ، ﺱ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺴﺮﺍﺭﻯ ﻻﺳﺘﻴﻼﺩِﻫﻦ ﻭﺍﺳﺘﻔﺮﺍﺷﻬﻦ ،ﻭﺍﻟﺰﻭﺟ ﹸﺔ ﻭﱂ ﻳﺰﻝ ﺍﻟﻨﺎ ﺖ ﻓِﺮﺍﺷﹰﺎ ﳌﻌﲎ ﻫﻰ ﻭﺍﻟﺴﺮﻳ ﹸﺔ ﻓﻴﻪ ﻋﻠﻰ ﺣ ﺪ ﺳﻮﺍﺀ. ﺇِﳕﺎ ﺳ ﻤﻴ ل وﻟﺪ وﻟﺪﺗﻪ ﻣِﻦ اﻟﺴﻴﺪ ،ﻓﻼ ﻳﻠﺤﻘُﻪ ن اﻷﻣﺔ ﻓﺮاﺷًﺎ ﺑﺄ ﱠو ِ وﻗﺎل أﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺗﻜﻮ ُ اﻟﻮﻟ ُﺪ إﻻ إذا اﺳﺘﻠﺤﻘﻪ ،ﻓﻴﻠﺤﻘﻪ ﺣﻴﻨﺌﺬ ﺑﺎﻻﺳﺘﻠﺤﺎق ،ﻻ ﺑﺎﻟﻔِﺮاشِ ،ﻓﻤﺎ وﻟﺪت ﺑﻌﺪ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٤/٥
٢٨٠ ذﻟﻚ ﻟَﺤﻘﻪ إﻻ أن َﻳ ْﻨ ِﻔﻴَﻪ ،ﻓﻌﻨﺪهﻢ وﻟ ُﺪ اﻷﻣﺔ ﻻ ﻳﻠﺤﻖ اﻟﺴﻴ َﺪ ﺑﺎﻟﻔﺮاش ،إﻻ أن ﺖ ﻧﺴﺒﻪ ﻰ ج أﻟﺤﻖ اﻟﻮﻟ َﺪ ﺑ َﺰ ْﻣ َﻌﺔَ ،وأﺛﺒ َ ﺤﻖٌ ،وﻣﻌﻠﻮ ٌم أن اﻟﻨﺒ ﱠ ﺴ َﺘ ْﻠ َ ﻳﺘﻘﺪﱠﻣﻪ وﻟﺪ ُﻣ ْ ﻰج ت ﻟﻪ ﻗﺒﻞ ذﻟﻚ ﻏﻴﺮﻩ ،وﻻ ﺳﺄل اﻟﻨﺒ ﱡ ﻷﻣَﺔ وَﻟ َﺪ ْ ﻂ أن ه ِﺬ ِﻩ ا َ ﺖ َﻗ ﱡ ﻣﻨﻪ ،وﻟ ْﻢ ﻳ ْﺜ ُﺒ ْ ﻋﻦ ذﻟﻚ وﻻ اﺳﺘﻔﺼﻞ ﻓﻴﻪ.
ﺏ ﻭﻻ ﺳﻨﺔ ،ﻭﻻ ﺃﺛ ٍﺮ ﻋﻦ ﺻﺎﺣﺐ، ﻗﺎﻝ ﻣﻨﺎﺯﻋﻮﻫﻢ :ﻟﻴﺲ ﳍﺬﺍ ﺍﻟﺘﻔﺼﻴ ِﻞ ﺃﺻ ﹲﻞ ﰲ ﻛﺘﺎ ٍ ﻭﻻ ﺗﻘﺘﻀﻴ ِﻪ ﻗﻮﺍﻋ ﺪ ﺍﻟﺸﺮﻉ ﻭﺃﺻﻮﻟﻪ ،ﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ :ﻭﳓﻦ ﻻ ﻧﻨﻜﺮ ﻛﻮ ﹶﻥ ﺍﻷﻣﺔ ﻓﺮﺍﺷﹰﺎ ﰲ ﺍﳉﻤﻠﺔ ،ﻭﻟﻜﻨﻪ ﻓﺮﺍﺵ ﺿﻌﻴﻒ ،ﻭﻫﻰ ﻓﻴﻪ ﺩﻭ ﹶﻥ ﺍﳊﺮﺓ ،ﻓﺎﻋﺘﱪﻧﺎ ﻣﺎ ﺗﻌﺘﻖ ﺑﻪ ﺑﺄﻥ ﺗِﻠ ﺪ ﻣﻨﻪ ﻭﻟﺪﹰﺍ ﻓﻴﺴﺘﻠﺤﻘﻪ ،ﻓﻤﺎ ﻭﻟﺪﺕ ﺑﻌﺪ ﺫﻟﻚ ،ﳊﻖ ﺑﻪ ﺇﻻ ﺃﻥ ﻳﻨ ِﻔﻴﻪ ،ﻭﺃﻣﺎ ﺍﻟﻮﻟﺪ ﺍﻷﻭﻝ ،ﻓﻼ ﻳﻠﺤﻘﻪ ﺇﻻ ﻕ ﺑﺎﻻﺳﺘﻠﺤﺎﻕ ،ﻭﳍﺬﺍ ﻗﹸﻠﺘﻢ :ﺇﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺤﻠﻖ ﻭﻟﺪﹰﺍ ﻣِﻦ ﺃﻣﺘﻪ ﱂ ﻳﻠﺤﻘﻪ ﻣﺎ ﺑﻌﺪﻩ ﺇﻻ ﺑﺎﺳﺘﻠﺤﺎ ٍ ﻕ ﺑﻴﻨﻬﻤﺎ :ﺃﻥ ﻋﻘ ﺪ ﺍﻟﻨﻜﺎﺡ ﺇﳕﺎ ﻳﺮﺍﺩ ﻟﻠﻮﻁﺀ ﻣﺴﺘﺄﻧﻒ ،ﲞﻼﻑ ﺍﻟﺰﻭﺟﺔ ،ﻭﺍﻟﻔﺮ ﻭﺍﻻﺳﺘﻔﺮﺍﺵ ،ﲞﻼﻑ ﻣﻠﻚ ﺍﻟﻴﻤﲔ ،ﻓﺈﻥ ﺍﻟﻮﻁﺀ ﻭﺍﻻﺳﺘﻔﺮﺍﺵ ﻓﻴﻪ ﺗﺎﺑﻊ ،ﻭﳍﺬﺍ ﳚﻮ ﺯ ﻭﺭﻭﺩﻩ ﺠ ﹶﺔ ﻟﻜﻢ ﻓﻴﻪ ،ﻷﻥ ﺚ ﻻ ﺣ ﻑ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ .ﻗﺎﻟﻮﺍ :ﻭﺍﳊﺪﻳ ﹸ ﻋﻠﻰ ﻣﻦ ﳛﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ ﲞﻼ ِ ﱮ ج ﻟِﻌﺒﺪ ﺃﺧﺎﹰ ،ﻷﻧﻪ ﺍﺳﺘﻠﺤﻘﻪ ،ﻓﺄﳊﻘﻪ ﺑﺎﺳﺘﻠﺤﺎﻗﻪ ،ﻻ ﻭﻁﺀ ﺯﻣﻌﺔ ﱂ ﻳﺜﺒﺖ ،ﻭﺇِﳕﺎ ﺃﳊﻘﻪ ﺍﻟﻨ ﺑﻔﺮﺍﺵ ﺍﻷﺏ. ﻗﺎﻝ ﺍﳉﻤﻬﻮ ﺭ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣ ﹸﺔ ﻣﻮﻃﻮﺀﺓ ،ﻓﻬﻰ ﻓِﺮﺍﺵ ﺣﻘﻴﻘﺔ ﻭﺣﻜﻤﺎﹰ ،ﻭﺍﻋﺘﺒﺎ ﺭ ﻭﻻﺩﺎ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺻﲑﻭﺭﺎ ﻓﺮﺍﺷﹰﺎ ﺍﻋﺘﺒﺎ ﺭ ﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﺷﺮﻋﺎﹰ ،ﻭﺍﻟﻨ ﱮجﱂ ﻳﻌﺘﱪﻩ ﰲ ﻓِﺮﺍﺵ ﺯ ﻣﻌﺔ ،ﻓﺎﻋﺘﺒﺎﺭﻩ ﲢﻜﻢ. ﻭﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﻷﻣ ﹶﺔ ﻻ ﺗﻔﺮﺩ ﻟﻠﻮﻁﺀ ،ﻓﺎﻟﻜﻼﻡ ﰲ ﺍﻷﻣﺔ ﺍﳌﻮﻃﻮﺀﺓ ﺍﻟﱴ ﺍﲣﺬﺕ ﺳﺮﻳﺔ ﺖ ﻛﺎﻟﺰﻭﺟﺔ ﺃﻭ ﺃﺣﻈﻰ ﻣﻨﻬﺎ ﻻ ﰲ ﺃﻣﺘﻪ ﺍﻟﱴ ﻫﻰ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻭﻓِﺮﺍﺷﺎﹰ ،ﻭﺟِ ﻌﹶﻠ ﻭﳓﻮﻫﺎ. ﻭﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﻭﻁﺀ ﺯﻣﻌ ﹶﺔ ﱂ ﻳﺜﹸﺒﺖ ﺣﺘﻰ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ ،ﻟﻴﺲ ﻋﻠﻴﻨﺎ ﺟﻮﺍﺑﻪ ،ﺑﻞ ﺟﻮﺍﺑﻪ ﻋﻠﻰ ﻣﻦ ﺣﻜﻢ ﺑﻠﺤﻮﻕ ﺍﻟﻮﻟﺪ ﺑﺰﻣﻌﺔ ،ﻭﻗﺎﻝ ﻻﺑﻨﻪ :ﻫﻮ ﺃﺧﻮﻙ. ﻭﻗﻮﻟﻜﻢ :ﺇﳕﺎ ﺃﳊﻘﻪ ﺑﺎﻷﺥ ﻷﻧﻪ ﺍﺳﺘﻠﺤﻘﻪ :ﺑﺎﻃﻞ ،ﻓﺈﻥ ﺍﳌﺴﺘﻠﺤﻖ ﺇﻥ ﱂ ﻳ ِﻘﺮ ﺑﻪ ﲨﻴ ﻊ ﺍﻟﻮﺭﺛﺔ ،ﱂ ﻳﻠﺤﻖ ﺑﺎﳌﻘﺮ ﺇﻻ ﺃﻥ ﻳﺸﻬ ﺪ ﻣﻨﻬﻢ ﺍﺛﻨﺎﻥ ﺃﻧﻪ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﳌﻴﺖ ،ﻭ ﻋﺒ ﺪ ﱂ ﻳﻜﻦ ﺴﺘﻠﺤﻘﻪ، ﻳ ِﻘﺮ ﻟﻪ ﲨﻴ ﻊ ﺍﻟﻮﺭﺛﺔ ،ﻓﺈﻥ ﺳﻮﺩﺓ ﺯﻭﺟﺔ ﺍﻟﻨﱮ ج ﺃﺧﺘﻪ ،ﻭﻫ ﻰ ﱂ ﺗ ِﻘﺮ ﺑﻪ ،ﻭﱂ ﺗ ﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﻻ ﺑﺎﻻﺳﺘﻠﺤﺎﻕ ،ﻓﺈﻥ ﻭﺣﱴ ﻟﻮ ﺃﹶﻗﺮﺕ ﺑﻪ ﻣﻊ ﺃﺧﻴﻬﺎ ﻋﺒﺪٍ ،ﻟﻜﺎﻥ ﺛﺒﻮ
٢٨١ ﻼ ﺑﺬﻟﻚ ،ﻣﻨﺒﻬﹰﺎ ﱮ ج ﺻﺮﺡ ﻋﻘﻴﺐ ﺣﻜﻤﻪ ﺑﺈﳊﺎﻕ ﺍﻟﻨﺴﺐ ،ﺑﺄﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻣﻌﻠ ﹰ ﺍﻟﻨ ﺏ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﻗﻀﻴﺔ ﹸﻛﻠﱢﻴﺔ ﻋﺎﻣﺔ ﺗﺘﻨﺎﻭ ﹸﻝ ﻫﺬ ِﻩ ﺍﻟﻮﺍﻗﻌ ﹶﺔ ﻭﻏﲑﻫﺎ .ﰒ ﺟﻮﺍ ﻑ ﰲ ﳊﻘﻮﻕ ﺕ ﻛﻮﻥ ﺍﻷﻣﺔ ﻓﺮﺍﺷﹰﺎ ﺑﺎﻹﻗﺮﺍﺭ ﻣﻦ ﺍﻟﻮﺍﻃﻰﺀ ،ﺃﻭ ﻭﺍﺭﺛﻪ ﻛﺎ ٍ ﺍﶈﺮﻡ ،ﺃﻥ ﺛﺒﻮ ﺍﻟﻨﺴﺐ ،ﻓﺈﻥ ﺍﻟﻨ ﱮ ج ﺃﳊﻘﻪ ﺑﻪ ﺑﻘﻮﻟﻪ$ :ﺍﺑﻦ ﻭﻟﻴﺪﺓ ﺃﰉ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ،#ﻛﻴﻒ ﻭ ﺯ ﻣ ﻌﺔﹸ ﱮ ج ،ﻭﺍﺑﻨﺘﻪ ﲢﺘﻪ ،ﻓﻜﻴﻒ ﻻ ﻳﺜﹸﺒﺖ ﻋﻨﺪﻩ ﺍﻟﻔِﺮﺍﺵ ﺍﻟﺬﻯ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻨﺴﺐ؟ ﻛﺎﻥ ﺻِﻬ ﺮ ﺍﻟﻨ ﻭﺃﻣﺎ ﻣﺎ ﻧﻘﻀﺘﻢ ﺑﻪ ﻋﻠﻴﻨﺎ ﹶﺃﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺤﻠﻖ ﻭﻟﺪﹰﺍ ﻣِﻦ ﺃﻣﺘﻪ ،ﱂ ﻳﻠﺤﻘﻪ ﻣﺎ ﺑﻌﺪﻩ ﺇﻻ ﺑﺈﻗﺮﺍ ٍﺭ ﻣﺴﺘﺄﻧﻒ ،ﻓﻬﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ،ﻫﺬﺍ ﺃﺣﺪﳘﺎ ،ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﻠﺤﻘﹸﻪ ﻭﺇﻥ ﱂ ﻒ ﺇﻗﺮﺍﺭﺍﹰ ،ﻭﻣﻦ ﺭﺟﺢ ﺍﻟﻘﻮ ﹶﻝ ﺍﻷﻭﻝ ﻗﺎﻝ :ﻗﺪ ﻳﺴﺘﱪﺋﻬﺎ ﺍﻟﺴﻴ ﺪ ﺑﻌﺪ ﺍﻟﻮِﻻﺩﺓ ،ﻓﻴﺰﻭ ﹸﻝ ﻳﺴﺘﺄِﻧ ﺣﻜ ﻢ ﺍﻟﻔِﺮﺍﺵ ﺑﺎﻻﺳﺘﱪﺍﺀ ،ﻓﻼ ﻳﻠﺤﻘﹸﻪ ﻣﺎ ﺑﻌﺪ ﺍﻷﻭﻝ ﺑﺈﻋﺘﺮﺍﻑ ﻣﺴﺘﺄﻧﻒ ﺃﻧﻪ ﻭﻃﺌﻬﺎ ،ﻛﺎﳊﺎﻝ ﰲ ﺃﻭﻝ ﻭﻟﺪ. ﻭﻣﻦ ﺭﺟﺢ ﺍﻟﺜﺎﱏ ﻗﺎﻝ :ﻗﺪ ﻳﺜﺒﺖ ﻛﻮﻧﻬﺎ ﻓﺮﺍﺷﹰﺎ ﺃﻭﻻﹰ ،ﻭﺍﻷﺻ ﹸﻞ ﺑﻘﺎﺀ ﺍﻟﻔﺮﺍﺵ ﺣﱴ ﺖ ﻣﺎ ﻳﺰﻳﻠﻪ ،ﺇﺫ ﻟﻴﺲ ﻫﺬﺍ ﻧﻈ ﲑ ﻗﻮﻟﻜﻢ :ﺇﻧﻪ ﻻ ﻳﻠﺤﻘﹸﻪ ﺍﻟﻮﻟ ﺪ ﻣﻊ ﺍﻋﺘﺮﺍﻓﻪ ﺑﻮﻃﺌﻬﺎ ﺣﱴ ﻳﹾﺜﺒ ﺤﻘﹶﻪ ،ﻭﺃﺑﻄ ﹸﻞ ﻣﻦ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻗﻮ ﹸﻝ ﺑﻌﻀﻬﻢ ،ﺇﻧﻪ ﱂ ﻳﻠﺤﻘﻪ ﺑﻪ ﺃﺧﺎﹰ ،ﻭﺇﳕﺎ ﺟﻌﻠﻪ ﻟﻪ ﻳﺴﺘﻠ ِ ﻚ ،#ﺃﻯ :ﳑﻠﻮﻙ ﻟﻚ ،ﻭﻗﻮﻯ ﻫﺬﺍ ﻋﺒﺪﺍﹰ ،ﻭﳍﺬﺍ ﺃﺗﻰ ﻓﻴﻪ ﺑﻼﻡ ﺍﻟﺘﻤﻠﻴﻚ ﻓﻘﺎﻝ$ :ﻫ ﻮ ﹶﻟ ﺍﻻﻋﺘﺮﺍﺽ ﺑﺄﻥ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ $ﻫ ﻮ ﹶﻟ ﺐ ﻣﻨﻪ، ﺠ ﻚ ﻋﺒﺪ ،#ﻭﺑﺄﻧﻪ ﺃﻣﺮ ﺳﻮ ﺩ ﹶﺓ ﺃﻥ ﲢﺘ ِ ﻭﻟﻮ ﻛﺎﻥ ﺃﺧﹰﺎ ﳍﺎ ﳌﺎ ﺃﻣﺮﻫﺎ ﺑﺎﻻﺣﺘﺠﺎﺏ ﻣﻨﻪ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﺟﻨﱮ ﻣﻨﻬﺎ .ﻗﺎﻝ :ﻭﻗﻮﻟﻪ: $ﺍﻟﻮﻟﺪ ﻟﻠِﻔﺮﺍﺵ ،#ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻋﺪﻡ ﳊﻮﻕ ﻧﺴﺒﻪ ﺑﺰﻣﻌﺔ ﺃﻯ :ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﺮﺍﺷﹰﺎ ﻟﻪ، ﺼ ﺢ ﺃﻣ ﺮ ﺍﺣﺘﺠﺎﺏ ﺳﻮﺩﺓ ﻷﻥ ﺍﻷﻣﺔ ﻻ ﺗﻜﻮﻥ ﻓﺮﺍﺷﺎﹰ ،ﻭﺍﻟﻮﻟﺪ ﺇﳕﺎ ﻫﻮ ﻟﻠِﻔﺮﺍﺵ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳ ِ ﻣﻨﻪ ،ﻗﺎﻝ :ﻭﻳﺆﻛﺪﻩ ﺃﻥ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ$ :ﺍﺣﺘﺠﱮ ﻣﻨﻪ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻚ ﺑﺄﺥ #ﻗﺎﻟﻮﺍ: ﻭﺣﻴﻨﺌﺬ ﻓﺘﺒﻴﻦ ﺇﻧﺎ ﺃﺳﻌ ﺪ ﺑﺎﳊﺪﻳﺚ ﻭﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻨﺒﻮﻯ ﻣﻨﻜﻢ. ﻗﺎﻝ ﺍﳉﻤﻬﻮ ﺭ :ﺍﻵﻥ ﺣ ِﻤ ﻰ ﺍﻟﻮﻃﻴﺲ ،ﻭﺍﻟﺘﻘﺖ ﺣﻠﻘﺘﺎ ﺍﻟﺒﻄﺎﻥ ﻓﻨﻘﻮﻝ ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ: ﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﱂ ﻳﻠﺤﻘﻪ ﺑﻪ ﺃﺧﺎﹰ ،ﻭﺇﳕﺎ ﺟﻌﻠﻪ ﻋﺒﺪﺍﹰ ،ﻳﺮﺩﻩ ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )(١ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺻﺤﻴﺤﻪ #ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ$ :ﻫﻮ ﻟﻚ ،ﻫﻮ ﺃﺧﻮﻙ ﻳﺎ ﻋﺒﺪ ﺑﻦ ﺯﻣﻌﺔ# ﻭﻟﻴﺲ ﺍﻟﻼﻡ ﻟﻠﺘﻤﻠﻴﻚ ،ﻭﺇﳕﺎ ﻫﻰ ﻟﻼﺧﺘﺼﺎﺹ ،ﻛﻘﻮﻟﻪ$ :ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ .#ﻓﺄﻣﺎ ﻟﻔﻈﺔ ﻗﻮﻟﻪ: ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٩/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٢٨٢ ﻼ .ﻭﺃﻣﺎ ﺃﻣﺮﻩ ﺳﻮﺩﺓ ﺑﺎﻻﺣِﺘﺠﺎﺏ ﻣﻨﻪ ،ﻓﺈﻣﺎ ﺃﻥ ﺼ ﺢ ﺃﺻ ﹰ $ﻫﻮ ﻟﻚ ﻋﺒﺪ ،#ﻓﺮﻭﺍﻳﺔ ﺑﺎﻃﻠﺔ ﻻ ﺗ ِ ﻁ ﳌﻜﺎﻥ ﺍﻟﺸﺒﻬﺔ ﺍﻟﱴ ﺃﻭﺭﺛﻬﺎ ﺍﻟﺸﺒ ﻪ ﺍﻟﺒﻴ ﻦ ﺑﻌﺘﺒﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻳﻜﻮ ﹶﻥ ﻋﻠﻰ ﻃﺮﻳ ِﻖ ﺍﻻﺣﺘﻴﺎ ِ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﺸﺒ ﻬﻴ ِﻦ ﻭﺇﻋﻤﺎ ﹰﻻ ﻟﻠﺪﻟﻴﻠﲔ ،ﻓﺈﻥ ﺍﻟﻔِﺮﺍﺵ ﺩﻟﻴ ﹸﻞ ﳊﻮﻕ ﺍﻟﻨﺴﺐ ،ﻭﺍﻟﺸﺒﻪ ﺑﻐﲑ ﺻﺎﺣﺒﻪ ﺩﻟﻴ ﹸﻞ ﻧﻔﻴﻪ ،ﻓﺄﻋﻤﻞ ﺃﻣ ﺮ ﺍﻟﻔﺮﺍﺵ ﺑﺎﻟﻨﺴﺒﺔ ﺇِﱃ ﺍﳌﺪﻋﻰ ﻟﻘﻮﺗﻪ ،ﻭﺃﻋﻤﻞ ﺍﻟﺸﺒﻪ ﺑﻌﺘﺒﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺛﺒﻮﺕ ﺍﶈﺮﻣﻴﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﻮﺩﺓ ،ﻭﻫﺬﺍ ﻣِﻦ ﺃﺣﺴﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺑﻴﻨﻬﺎ ،ﻭﺃﻭﺿﺤﻬﺎ ،ﻭﻻ ﳝﻨﻊ ﺐ ﻣﻨﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻮﻟﺪ ﰲ ﺐ ﻣِﻦ ﻭﺟﻪ ﺩﻭ ﹶﻥ ﻭﺟﻪ ،ﻓﻬﺬﺍ ﺍﻟﺰﺍﱏ ﻳﺜﺒﺖ ﺍﻟﻨﺴ ﺕ ﺍﻟﻨﺴ ِ ﺛﺒﻮ ﺾ ﺃﺣﻜﺎﻡ ﺙ ﻭﺍﻟﻨﻔﻘ ِﺔ ﻭﺍﻟﻮِﻻﻳﺔ ﻭﻏﲑﻫﺎ ،ﻭﻗﺪ ﻳﺘﺨﻠﱠﻒ ﺑﻌ ﺍﻟﺘﺤﺮﱘ ﻭﺍﻟﺒﻌﻀﻴﺔ ﺩﻭﻥ ﺍﳌﲑﺍ ِ ﲔ ﺍﻟﻨﺴﺐ ﻋﻨﻪ ﻣﻊ ﺛﺒﻮﺗﻪ ﳌﺎﻧﻊ ،ﻭﻫﺬﺍ ﻛﺜ ﲑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻼ ﻳﻔﻜﺮ ﻣِﻦ ﲣﻠﱡﻒ ﺍﶈﺮﻣﻴﺔ ﺑ ﺾ ﺍﻟﻔﻘﻪ؟ ﻭﻗﺪ ﻋﻠﻢ ﺬﺍ ﻣﻌﲎ ﲔ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﳌﺎﻧﻊ ﺍﻟﺸﺒﻪ ﺑﻌﺘﺒﺔ ،ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﳏ ﺳﻮﺩﺓ ﻭﺑ ﺼﺢ ،ﻭﻗﺪ ﺿﻌﻔﻬﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻚ ﺑﺄﺥ ،#ﻟﻮ ﺻﺤﺖ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻣﻊ ﺃﺎ ﻻ ﺗ ِ ﻗﻮﻟﻪ$ :ﻟﻴﺲ ﻟ ِ ﻑ ﻛﻼﻡ ﺑﺎﳊﺪﻳﺚ ،ﻭﻻ ﻧﺒﺎﱃ ﺑﺼﺤﺘﻬﺎ ﻣﻊ ﻗﻮﻟﻪ ﻟﻌﺒﺪ$ :ﻫﻮ ﹶﺃﺧﻮ ﻙ ،#ﻭﺇﺫﺍ ﲨﻌﺖ ﺃﻃﺮﺍ ﺍﻟﻨﱮ ج ،ﻭﻗﺮﻧﺖ ﻗﻮﻟﻪ$ :ﻫﻮ ﺃﺧﻮﻙ ،#ﺑﻘﻮﻟﻪ$ :ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ،ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠ ﺮ ،#ﺗﺒﻴﻦ ﻟﻚ ﺚ ﺻﺮﻳ ﺢ ﰲ ﺧﻼﻓﻪ ﻻ ﳛِﺘﻤﻠﹸﻪ ﺑﻮﺟﻪ ﻭﺍﻟﻠﱠﻪ ﺑﻄﻼ ﹸﻥ ﻣﺎ ﺫﻛﺮﻭ ﻩ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﺃﻥ ﺍﳊﺪﻳ ﹶ ﺃﻋﻠﻢ .ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﻣﻨﺎﺯﻋﻴﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳚﻌﻠﹸﻮﻥ ﺍﻟﺰﻭﺟﺔ ﻓﺮﺍﺷﹰﺎ ﺮﺩ ﺍﻟﻌﻘﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻼ ﻭﺎﺭﹰﺍ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺰﻭﺝ ﺑﻌﺪ ﺍﳌﺸﺮﻗﲔ ،ﻭﻻ ﳚﻌﻠﻮ ﹶﻥ ﺳ ﺮﻳﺘﻪ ﺍﻟﱴ ﻳﺘﻜﺮﺭ ﺍﺳﺘﻔﺮﺍﺷﻪ ﳍﺎ ﻟﻴ ﹰ ﻓِﺮﺍﺷﹰﺎ. ﻓﺼﻞ
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻓﻴﻤﺎ ﺗﺼ ﲑ ﺑﻪ ﺍﻟﺰﻭﺟﺔ ﻓﺮﺍﺷﺎﹰ ،ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ: ﺲ ﺍﻟﻌﻘﺪ ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﱂ ﳚﺘﻤﻊ ﺎ ،ﺑﻞ ﻟﻮ ﻃﻠﱠﻘﻬﺎ ﻋﻘﻴﺒﻪ ﰲ ﺍﻠﺲ، ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻧﻔ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺍﻟﻌﻘ ﺪ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺍﻟﻌﻘ ﺪ ﻣﻊ ﺍﻟﺪﺧﻮﻝ ﺍﶈﻘﱠ ِﻖ ﻻ ﺇﻣﻜﺎﻧﻪ ﺍﳌﺸﻜﻮﻙ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﻗﺎﻝ :ﺇﻥ ﺃﲪﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺭﻭﺍﻳﺔ ﺣﺮﺏ ،ﻓﺈﻧﻪ ﻧﺺ ﰲ ﺭﻭﺍﻳﺘﻪ ﻓﻴﻤﻦ ﻃﻠﻖ ﻗﺒﻞ ﺍﻟﺒﻨﺎﺀ ،ﻭﺃﺗﺖ ﺍﻣﺮﺃﺗﻪ ﺑﻮﻟﺪ ،ﻓﺄﻧﻜﺮﻩ ﺃﻧﻪ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻐﲑ ﻟﻌﺎﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺝ ﻭﱂ ﻳﺒ ِﻦ ﺮﺩ ﺇﻣﻜﺎﻥ ﺍﺰﻭﻡ ﺑﻪ ،ﻭﺇﻻ ﻓﻜﻴﻒ ﺗﺼ ﲑ ﺍﳌﺮﺃﺓ ﻓﺮﺍﺷﹰﺎ ﻭﱂ ﻳﺪ ﺧ ﹾﻞ ﺎ ﺍﻟﺰﻭ
٢٨٣ ﺑﻌﻴﺪٍ؟ ﻭﻫﻞ ﻳ ﻌﺪ ﺃﻫ ﹸﻞ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻠﻐﺔ ﺍﳌﺮﺃﺓ ﻓﺮﺍﺷﹰﺎ ﻗﺒﻞ ﺍﻟﺒﻨﺎﺀ ﺎ ﻭﻛﻴﻒ ﺗﺄﺗﻰ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺐ ﲟﻦ ﱂ ﻳﱭ ﺑﺎﻣﺮﺃﺗﻪ ،ﻭﻻ ﺩﺧ ﹶﻞ ﺎ ،ﻭﻻ ﺍﺟﺘﻤﻊ ﺎ ﲟﺠ ﺮ ِﺩ ﺇﻣﻜﺎﻥ ﺫﻟﻚ؟ ﺑﺈﳊﺎﻕ ﻧﺴ ٍ ﻭﻫﺬﺍ ﺍﻹﻣﻜﺎ ﹸﻥ ﻗﺪ ﻳﻘﻄﻊ ﺑﺈﻧﺘﻔﺎﺋﻪ ﻋﺎﺩﺓ ،ﻓﻼ ﺗﺼ ﲑ ﺍﳌﺮﺃﺓ ﻓِﺮﺍﺷﹰﺎ ﺇﻻ ﺑﺪﺧﻮﻝ ﳏﻘﻖ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ .ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﻧﺺ ﻋﻠﻴﻪ ﰲ ﺭﻭﺍﻳﺔ ﺣﺮﺏ ،ﻫﻮ ﺍﻟﺬﻯ ﺗﻘﺘﻀﻴﻪ ﻗﻮﺍ ِﻋﺪﻩ ﻭﺃﺻﻮ ﹸﻝ ﻣﺬﻫﺒﻪ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻭﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﹰﺎ ﻓﻴﻤﺎ ﺗﺼﲑ ﺑﻪ ﺍﻷﻣ ﹸﺔ ﻓﺮﺍﺷﺎﹰ ،ﻓﺎﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺼﲑ ﻓﺮﺍﺷﹰﺎ ﺇﻻ ﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﺇﱃ ﺃﻥ ﺍﻷﻣﺔ ﺍﻟﱴ ﺗﺸﺘﺮﻯ ﻟﻠﻮﻁﺀ ﺩﻭ ﹶﻥ ﺑﺎﻟﻮﻁﺀِ ،ﻭﺫﻫﺐ ﺑﻌ ﺍﳋِﺪﻣﺔ ،ﻛﺎﳌﺮﺗﻔﻌﺔ ﺍﻟﱴ ﻳﻔﻬﻢ ﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ ﺃﺎ ﺇﳕﺎ ﺗﺮﺍﺩ ﻟﻠﺘﺴﺮﻯ ،ﻓﺘﺼﲑ ﻓِﺮﺍﺷﹰﺎ ﺑﻨﻔﺲ ﺍﻟﺸﺮﺍﺀ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻷﻣﺔ ﻭﺍﳊﺮﺓ ﻻ ﺗﺼﲑﺍﻥ ﻓِﺮﺍﺷﹰﺎ ﺑﺎﻟﺪﺧﻮﻝ. ﻓﺼﻞ
ﺖ ﺎ ﺍﻟﻨﺴﺐ ،ﻭﻫﻮ ﺍﻟﻔﺮﺍﺵ. ﻓﻬﺬﺍ ﺃﺣ ﺪ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻳﺜﺒ ﺤ ﻖ ﻓﺄﻣﺎ ﺍﳉﺪ ،ﻓﺈﻥ ﺏ ﺃﻥ ﻳﺴﺘﻠ ِ ﺍﻟﺜﺎﱏ :ﺍﻻﺳﺘﻠﺤﺎﻕ ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﻟﻸ ِ ﺏ ﻣﻮﺟﻮﺩﹰﺍ ﱂ ﻳﺆﺛﺮ ﺍﺳﺘﻠﺤﺎﻗﻪ ﺷﻴﺌﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺪﻭﻣﺎﹰ ،ﻭﻫﻮ ﹸﻛﻞﱡ ﺍﻟﻮﺭﺛﺔ ،ﺻﺢ ﻛﺎﻥ ﺍﻷ ﺖ ﺾ ﺍﻟﻮﺭﺛﺔ ﻭﺻﺪﻗﻮﻩ ،ﻓﻜﺬﻟﻚ ،ﻭﺇﻻ ﱂ ﻳﹾﺜﺒ ﺐ ﺍ ﹸﳌ ِﻘﺮ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌ ﺇﻗﺮﺍﺭﻩ ،ﻭﺛﺒﺖ ﻧﺴ ﻧﺴﺒﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺸﺎﻫﺪﻳﻦ ﻓﻴﻪ. ﻭﺍﳊﻜﻢ ﰲ ﺍﻷﺥ ﻛﺎﳊﻜﻢ ﰲ ﺍﳉﺪ ﺳﻮﺍﺀ ،ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺃﻥ ﻣﻦ ﺣﺎﺯ ﺍﳌﺎ ﹶﻝ ﻳﺜﺒﺖ ﺐ ﺑﺈﻗﺮﺍﺭﻩ ﻭﺍﺣﺪﹰﺍ ﻛﺎﻥ ﺃﻭ ﲨﺎﻋﺔ ،ﻭﻫﺬﺍ ﺃﺻ ﹸﻞ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻷﻥ ﺍﻟﻮﺭﺛﺔ ﺍﻟﻨﺴ ﻉ ﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺇﲨﺎ ﻗﺎﻣﻮﺍ ﻣﻘﺎ ﻡ ﺍﳌﻴﺖ ،ﻭﺣﻠﱡﻮﺍ ﳏﻠﱠﻪ .ﻭﺃﻭﺭﺩ ﺑﻌ ﺍﻟﻮﺭﺛﺔ ﻋﻠﻰ ﺇﳊﺎﻕ ﺍﻟﻨﺴﺐ ﻳﹾﺜِﺒﺖ ﺍﻟﻨﺴﺐ ،ﻟﻠﺰﻡ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﻧﻔﻰ ﲪ ٍﻞ ﻣِﻦ ﺃﻣﺔ ﻭﻃﺌﻬﺎ ﺍﳌﻴﺖ ﺃﻥ ﳛﻠﻮﺍ ﳏﻠﱠﻪ ﰲ ﻧﻔﻰ ﺍﻟﻨﺴﺐ ،ﻛﻤﺎ ﺣﻠﻮﺍ ﳏﻠﱠﻪ ﰲ ﺇﳊﺎﻗﻪ ،ﻭﻫﺬﺍ ﹶﻻ ﻳ ﹾﻠ ﺰﻡ ،ﻷﻧﺎ ﺍﻋﺘﱪﻧﺎ ﺠ ِﻤ ِﻊ ﺍﻟﻮﺭﺛﺔ ﻋﻠﻰ ﻧﻔﻴﻪ. ﲨﻴ ﻊ ﺍﻟﻮﺭﺛﺔ ﻭﺍﳊﻤﻞ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ،ﻓﻠﻢ ﻳ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻧﺘﻢ ﺍﻋﺘﱪﺗﻢ ﰲ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺇﻗﺮﺍ ﺭ ﲨﻴﻊ ﺍﻟﻮﺭﺛﺔ ،ﻭﺍﳌﻘﺮ ﻫﺎﻫﻨﺎ ﺇﳕﺎ ﻫﻮ ﱮ ج ﺃﳊ ﹶﻘﻪ ﺑﻌﺒﺪ ﺑﺎﺳﺘﻠﺤﺎﻗﻪ ،ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺒﺪ ،ﻭﺳﻮﺩ ﹸﺓ ﱂ ﺗ ِﻘﺮ ﺑﻪ ﻭﻫﻰ ﺃﺧﺘﻪ ،ﻭﺍﻟﻨ ﻑ. ﻕ ﺃﺣ ِﺪ ﺍﻷﺧﻮﺓ ﻛﺎ ٍ ﺍﺳﺘﻠﺤﺎﻕ ﺍﻷﺥ ﻭﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺈﻗﺮﺍﺭﻩ ،ﻭﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﺳﺘﻠﺤﺎ ﻗﻴﻞ :ﺳﻮﺩ ﹸﺓ ﱂ ﺗﻜﻦ ﻣﻨﻜﺮﺓ ،ﻓﺈﻥ ﻋﺒﺪﹰﺍ ﺍﺳﺘﻠﺤﻘﻪ ،ﻭﺃﻗﺮﺗﻪ ﺳﻮﺩ ﹸﺓ ﻋﻠﻰ ﺍﺳﺘﻠﺤﺎﻗﻪ،
٢٨٤ ﻭﺇﻗﺮﺍﺭﻫﺎ ﻭﺳﻜﻮﺗﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﺘﻌﺪﻯ ﺣﻜﻤﻪ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻠﻮﺗﻪ ﺎ ،ﻭﺑﺮﺅﻳﺘﻪ ﺇﻳﺎﻫﺎ ﻭﺻﲑﻭﺭﺗﻪ ﺃﺧﹰﺎ ﳍﺎ ﺗﺼﺪﻳ ﻖ ﻷﺧﻴﻬﺎ ﻋﺒﺪٍ ،ﻭﺇﻗﺮﺍ ﺭ ﲟﺎ ﺃﻗﺮ ﺑﻪ ،ﻭﺇﻻ ﻟﺒﺎﺩﺭﺕ ﺇﱃ ﺍﻹﻧﻜﺎﺭ ﺼ ﺪ ﺭ ﻣﻨﻬﺎ ﻭﺍﻟﺘﻜﺬﻳﺐِ ،ﻓﺠﺮﻯ ﺭِﺿﺎﻫﺎ ﻭﺇﻗﺮﺍﺭﻫﺎ ﳎﺮﻯ ﺗﺼﺪِﻳﻘﻬﺎ ،ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﹶﻟ ﻢ ﻳ ﺐ ﻣﻦ ﻟﻮ ﺥ ﺃﻭ ﺍﳉ ﺪ ﺃﻭ ﻏﲑﳘﺎ ﻧﺴ ﺗﺼﺪﻳ ﻖ ﺻﺮﻳﺢ ،ﻓﺎﻟﻮﺍﻗﻌﺔ ﻭﺍﻗﻌ ﹸﺔ ﻋﲔ ،ﻭﻣﱴ ﺍﺳﺘﻠﺤﻖ ﺍﻷ ﺾ ﻕ ﻣﻘﺘ ٍ ﺙ ﻣﻨﺎﺯﻉ ،ﻓﺎﻻﺳﺘﻠﺤﺎ ﺃﻗﱠﺮ ﺑﻪ ﻣﻮﺭﺛﻬﻢ ﳊﻘﻪ ،ﺛﺒﺖ ﻧﺴﺒﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻫﻨﺎ ﻭﺍﺭ ﹲ ﺕ ﺍﻟﻨﺴﺐ ،ﻭﻣﻨﺎﺯﻋﺔ ﻏﲑﻩ ﻣِﻦ ﺍﻟﻮﺭﺛﺔ ﻣﺎﻧ ﻊ ﻣﻦ ﺍﻟﺜﺒﻮﺕِ ،ﻓﺈِﺫﺍ ﻭِ ﺟ ﺪ ﺍﳌﻘﺘﻀﻰ ،ﻭﱂ ﳝﻨﻊ ﻟﺜﺒﻮ ِ ﺐ ﻋﻠﻴﻪ ﺣﻜﻤﻪ .ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﺃﻣﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺇﻗﺮﺍ ﺭ ﻣﻦ ﺣﺎﺯ ﻣﺎِﻧ ﻊ ﻣﻦ ﺍﻗﺘﻀﺎﺋﻪ ،ﺗﺮﺗ ﺍﳌﲑﺍ ﹶ ﺙ ﻭﺍﺳﺘﻠﺤﺎﻗﻪ :ﻫﻞ ﻫﻮ ﺇﻗﺮﺍ ﺭ ﺧﻼﻓ ٍﺔ ﻋﻦ ﺍﳌﻴﺖ ﺃﻭ ﺇِﻗﺮﺍ ﺭ ﺷﻬﺎﺩﺓ؟ ﻫﺬﺍ ﻓﻴﻪ ﺧﻼﻑ، ﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ ،ﺃﻧﻪ ﺇﻗﺮﺍ ﺭ ﺧِﻼﻓﻪ ،ﻓﻼ ﺗﺸﺘﺮﻁ ﻋﺪﺍﻟﺔ ﺍﳌﺴﺘﻠﺤﻖ ،ﺑﻞ ﻓﻤﺬﻫ ﺼ ﺢ ﺫﻟﻚ ﻣِﻦ ﺍﻟﻔﺎﺳﻖ ﻭﺍﻟ ﺪﻳﻦ ،ﻭﻗﺎﻟﺖ ﺍﳌﺎﻟﻜﻴﺔ :ﻫﻮ ﺇﻗﺮﺍ ﺭ ﺷﻬﺎﺩﺓ، ﻭﻻ ﺇﺳﻼﻣﻪ ،ﺑﻞ ﻳ ِ ﻓﺘﻌﺘ ﱪ ﻓﻴﻪ ﺃﻫﻠﻴ ﹸﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻋﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ :ﺃﻥ ﺍﻟﻮﺭﺛﺔ ﺇﺫﺍ ﺃﻗﺮﻭﺍ ﺑﺎﻟﻨﺴﺐ ،ﳊﻖ ،ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻋﺪﻭﻻﹰ ،ﻭﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺧﻼﻓﹸﻪ. ﻓﺼﻞ
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺒﻴﻨﺔ ،ﺑﺄﻥ ﻳﺸﻬﺪ ﺷﺎﻫِﺪﺍ ِﻥ ﺃﻧﻪ ﺍﺑﻨﻪ ،ﺃﻭ ﺃﻧﻪ ﻭِﻟ ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻣِﻦ ﺯﻭﺟﺘِﻪ ﺃﻭ ﺃﻣﺘﻪ ،ﻭﺇﺫﺍ ﺷﻬﺪ ﺑﺬﻟﻚ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺇﻧﻜﺎﺭ ﺑﻘﻴﺘﻬﻢ ﻭﺛﺒﺖ ﻧﺴﺒﺔ ،ﻭﻻ ﻳﻌﺮﻑ ﰲ ﺫﻟﻚ ﻧﺰﺍﻉ. ﻓﺼﻞ
ﺍﻟﺮﺍﺑﻊ :ﺍﻟﻘﺎﻓﺔ ،ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﻀﺎﺅﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺎﻓﺔ ﻭﺇﳊﺎﻕ ﺍﻟﻨﺴﺐ ﺎ. ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺩﺧﻞ ﻋﻠ ﻰ ﺠﺰﺯﹰﺍ ﻯ ﹶﺃﻥﱠ ﻣ ﻕ ﺃﺳﺎﺭﻳ ﺮ ﻭﺟﻬﻪ ،ﻓﻘﺎﻝ$ :ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ﺕ ﻳﻮ ٍﻡ ﻣﺴﺮﻭﺭﹰﺍ ﺗﺒ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﺍ ﺍ ﹸﳌ ﺪِﻟﺠِﻰ ﻧﻈﹶﺮ ﺁﻧﻔﹰﺎ ﺇِﱃ ﺯﻳ ِﺪ ﺑ ِﻦ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﻭﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺯﻳ ٍﺪ ﻭ ﻋﹶﻠﻴ ِﻬﻤﺎ ﹶﻗﻄِﻴ ﹶﻔ ﹲﺔ ﹶﻗ ﺪ ﹶﻏ ﱠﻄﻴﺎ ﺭﺅﻭ ﺳ ﻬﻤﺎ ﱮ ج ﺑﻘﻮﻝ ﺴﺮ ﺍﻟﻨ ﺾ ،(١)#ﹶﻓ ﻀﻬﺎ ِﻣ ﻦ ﺑ ﻌ ٍ ﺕ ﹶﺃ ﹾﻗﺪﺍﻣﻬﻤﺎ ،ﻓﻘﺎﻝِ :ﺇﻧﺎ ﻫ ِﺬ ِﻩ ﺍ َﻷ ﹾﻗﺪﺍ ﻡ ﺑ ﻌ ﻭﺑ ﺪ ﺍﻟﻘﺎﺋﻒ ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﹸﻨﺎ ِﺯﻋﻮ ﹶﻥ ﻣِﻦ ﺃﹶﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻟﻜﻬﺎﻧﺔ ﻭﳓﻮﻫﺎ ﳌﺎ ﺳﺮ ﺎ، ﺻﺪﻕ ﻛﺎﻫﻨﹰﺎ .ﻗﺎﻝ ﺐ ِﺑﻬﺎ ،ﻭﻟﻜﺎﻧﺖ ﲟﱰﻟﺔ ﺍﻟﻜﹶﻬﺎﻧﺔ .ﻭﻗﺪ ﺻ ﺢ ﻋﻨﻪ ﻭﻋﻴ ﺪ ﻣﻦ ﺠ ﻭﻻ ﺃﹸ ﻋ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٦٩/٧
٢٨٥ ﻑ ﱮ ج ﺃﺛﺒﺘﻪ ﻋِﻠﻤﺎﹰ ،ﻭﱂ ﻳﻨﻜِﺮﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﺧﻄﺄ ﻷﻧﻜﺮﻩ ،ﻷﻥ ﰲ ﺫﻟﻚ ﻗﺬ ﺍﻟﺸﺎﻓﻌﻲ :ﻭﺍﻟﻨ ﺍﶈﺼﻨﺎﺕِ ،ﻭﻧﻔ ﻰ ﺍﻷﻧﺴﺎﺏ ،ﺍﻧﺘﻬﻰ. ﱮ ج ﻗﺪ ﺻﺮﺡ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺑﺼﺤﺘﻬﺎ ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ،ﻓﻘﺎﻝ ﰲ ﻭﻟﺪ ﻛﻴﻒ ﻭﺍﻟﻨ ﺍﳌﻼﻋﻨﺔ$ :ﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻬﻮ ﳍﻼ ِﻝ ﺑ ِﻦ ﺃﻣﻴﺔ ،ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻬﻮ ﺖ ﺑﻪ ﻗﺎﻝ$ :ﹶﻟ ﻮ ﹶﻻ ﺍﻷﻳﻤﺎ ﹸﻥ ﻟﺸﺮﻳﻚ ﺑﻦ ﺳﺤﻤﺎﺀ ،#ﻓﻠﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺷﺒ ِﻪ ﺍﻟﺬﻯ ﺭِ ﻣﻴ ﻒ ﻳﺘﺒ ﻊ ﺃﹶﺛ ﺮ ﲔ ﺍﻟﻘﺎﻓﺔ ،ﻓﺈﻥ ﺍﻟﻘﺎِﺋ ﹶﻟﻜﹶﺎ ﹶﻥ ﻟِﻰ ﻭﹶﻟﻬﺎ ﺷ ﹾﺄ ﹲﻥ (١)#ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺍﻋﺘﺒﺎﺭ ﻟﻠﺸﺒﻪ ﻭﻫﻮ ﻋ ﺼﻞﹸ ،ﻓﻴﺤﻜﻢ ﺑﻪ ﻟﺼﺎﺣﺐ ﺍﻟﺸﺒﻪ ،ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﻨﱮ ج ﺍﻟﺸﺒﻪ ﻭﺑﻴﻦ ﺍﻟﺸﺒﻪ ،ﻭﻳﻨﻈ ﺮ ﺇﱃ ﻣﻦ ﻳﺘ ِ ﺳﺒﺒﻪ ،ﻭﳍﺬﺍ ﳌﺎ ﻗﺎﻟﺖ ﻟﻪ ﺃﻡ ﺳﻠﻤﺔ :ﺃﻭ ﲢﺘﻠﻢ ﺍﳌﺮﺃﺓ ،ﻓﻘﺎﻝِ $ :ﻣ ﻢ ﻳﻜﹸﻮ ﹸﻥ ﺍﻟﺸﺒ ﻪ.(٢)# ﻭﺃﺧﱪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﺃﻥ ﻣﺎﺀ ﺍﻟ ﺮﺟﻞ ﺇﺫﺍ ﺳﺒ ﻖ ﻣﺎ َﺀ ﺍﳌﺮﺃﺓ ،ﻛﺎﻥ ﺍﻟﺸﺒ ﻪ ﹶﻟﻪ ،ﻭﺇِﺫﺍ ﺳﺒ ﻖ ﻣﺄﹸﻭﻫﺎ ﻣﺎ َﺀﻩ ،ﻛﺎﻥ ﺍﻟﺸﺒ ﻪ ﹶﻟﻬﺎ .(٣)#ﻓﻬﺬﺍ ﺍﻋﺘﺒﺎﺭ ﻣﻨﻪ ﻟﻠﺸﺒﻪ ﺷﺮﻋﹰﺎ ﻭﻗﺪﺭﺍﹰ ،ﻭﻫﺬﺍ ﺃﻗﻮﻯ ﻉ ﻭﺍﻟﻘﺪ ﺭ ﻭﳍﺬﺍ ﺗﺒﻌﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣِﻦ ﻃﺮﻕ ﺍﻷﺣﻜﺎﻡ ﺃﻥ ﻳﺘﻮﺍ ﺭ ﺩ ﻋﻠﻴﻪ ﺍﳋﻠ ﻖ ﻭﺍﻷﻣ ﺮ ﻭﺍﻟﺸﺮ ﺧﻠﻔﺎﺅﻩ ﺍﻟﺮﺍ ِﺷﺪﻭ ﹶﻥ ﰲ ﺍﳊﹸﻜﻢ ﺑﺎﻟﻘﹶﺎﻓﻪ. ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ، ﻋﻦ ﻋﻤﺮ ﰲ ﺍﻣﺮﺃﺓ ﻭﻃﺌﻬﺎ ﺭﺟﻼ ِﻥ ﰲ ﻃﻬﺮٍ ،ﻓﻘﺎﻝ ﺍﻟﻘﺎﺋﻒ ،ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ ﲨﻴﻌﺎﹰ ،ﻓﺠﻌﻠﹶﻪ ﺑﻴﻨﻬﻤﺎ).(٤ ﻗﺎﻝ ﺍﻟﺸﻌﱯ :ﻭﻋﻠﻰ ﻳﻘﻮﻝ :ﻫﻮ ﺍﺑﻨﻬﻤﺎ ،ﻭﳘﺎ ﺍﺑﻮﺍﻩ ﻳﺮﺛﺎﻧﻪ ،ﺫﻛﺮﻩ ﺳﻌﻴﺪ ﺃﻳﻀﹰﺎ. ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ ﺑﺈﺳﻨﺎﺩﻩ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﰲ ﺭﺟﻠﲔ ﺍﺷﺘﺮﻛﺎ ﰲ ﻃﹸ ﻬ ِﺮ ﺍﻣﺮﺃ ٍﺓ ﺕ ﻏﹸﻼﻣﹰﺎ ﻳﺸﺒﻬﻬﻤﺎ ،ﻓﺮِﻓ ﻊ ﺫﻟﻚ ﺇﱃ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ،ﻓﺪﻋﺎ ﺍﻟﻘﺎﻓﺔ ﻓﺤﻤﻠﺖ ،ﻓﻮﹶﻟ ﺪ ﻓﻨﻈﺮﻭﺍ ،ﻓﻘﺎﻟﻮﺍ :ﻧﺮﺍﻩ ﻳﺸِﺒﻬﻬﻤﺎ ،ﻓﺄﳊﻘﻪ ﻤﺎ ،ﻭﺟ ﻌﻠﹶﻪ ﻳﺮﺛﹸﻬﻤﺎ ﻭﻳﺮﺛﺎﻧﻪ. ﻭﻻ ﻳ ﻌ ﺮﻑ ﻗﻂﱡ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻣ ﻦ ﺧﺎﻟﻒ ﻋﻤﺮ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﰲ ﺫﻟﻚ ،ﺑﻞ ﺣﻜﻢ ﻋﻤﺮ ﺬﺍ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﲝﻀﺮﺗﻪ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ،ﻓﻠﻢ ﻳﻨ ِﻜ ﺮ ﻩ ﻣﻨﻬﻢ ﻣﻨﻜﺮ. ) (١ﻫﺬﺍ ﻟﻔﻆ ﺃﲪﺪ ) (٢١٣١ﻭﺃﰊ ﺩﺍﻭﺩ ) (٢٢٥٦ﻭﺍﻟﻄﻴﺎﻟﺴﻲ ).(٢٦٦٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٠٣ ،٢٠٢/١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦١/٦ ) (٤ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺇﻻ ﺃﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﱂ ﻳﺪﺭﻙ ﻋﻤﺮ.
٢٨٦ ﳊ ﹸﻜ ﻢ ﺑﺎﻟﻘﻴﺎﻓﺔ ﺗﻌﻮﻳ ﹲﻞ ﻋﻠﻰ ﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ :ﻗﺪ ﺃﺟﻠﺒﺘﻢ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﻘﺎﻓﺔ ﺑﺎﳋﻴ ِﻞ ﻭﺍﻟﺮﺟﻞِ ،ﻭﺍ ﹸ ﳎﺮﺩ ﺍﻟﺸﺒﻪ ﻭﺍﻟﻈﻦ ﻭﺍﻟﺘﺨﻤﲔ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﺒﻪ ﻗﺪ ﻳﻮﺟﺪ ﻣﻦ ﺍﻷﺟﺎﻧﺐ ،ﻭﻳﻨﺘﻔﻰ ﻋﻦ ﺍﻷﻗﺎﺭﺏ ،ﻭﺫﻛﺮﺗﻢ ﻗِﺼﺔ ﺃﺳﺎﻣﺔ ﻭﺯﻳﺪ ،ﻭﻧﺴﻴﺘﻢ ﻗِﺼ ﹶﺔ ﺍﻟﺬﻯ ﻭﻟﺪﺕ ﺍﻣﺮﺃﺗﻪ ﻏﻼﻣﹰﺎ ﺃﺳﻮﺩ ﻳﺨﺎِﻟﻒ ﻟﻮﻧﻬﻤﺎ ،ﻓﻠﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻨﱮ ج ﻣﻦ ﻧﻔﻴﻪ ،ﻭﻻ ﺟ ﻌ ﹶﻞ ﻟﻠﺸﺒﻪ ﻭﻻ ﻟِﻌﺪﻣﻪ ﺃﺛﺮﺍﹰ ،ﻭﻟﻮ ﻛﺎﻥ ﻟﻠِﺸﺒﻪ ﺃﺛﺮ ،ﻻﻛﺘﻔﻰ ﺑﻪ ﰲ ﻭﻟ ِﺪ ﺍﳌﻼﻋﻨﺔ ،ﻭﱂ ﳛﺘﺞ ﺇﱃ ﺍﻟﻠﻌﺎﻥ ،ﻭﻟﻜﺎﻥ ﻳﻨﺘ ِﻈ ﺮ ﻭﻻﺩﺗﻪ ،ﰒ ﺼ ﺢ ﻧﻔﻴﻪ ﻣﻊ ﻭﺟﻮ ِﺩ ﺍﻟﺸﺒﻪ ﻳﻠﺤﻖ ﺑﺼﺎﺣﺐ ﺍﻟﺸﺒﻪ ،ﻭﻳﺴﺘﻐﲎ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﻠﻌﺎﻥ ﺑﻞ ﻛﺎ ﹶﻥ ﻻ ﻳ ِ ﺑﺎﻟﺰﻭﺝ ،ﻭﻗﺪ ﺩﻟﱠﺖ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﻟﺼﺮﳛﺔ ﻋﻠﻰ ﻧﻔﻴﻪ ﻋﻦ ﺍﳌﻼﻋﲔ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﺒﻪ ﻟﻪ، ﻓﺈﻥ ﺍﻟﻨ ﺕ ِﺑ ِﻪ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﹶﻓﻬ ﻮ ِﻟﻬِﻼﻝ ﺑ ِﻦ ﺃﹸﻣﻴﺔ ،#ﻭﻫﺬﺍ ﻗﺎﻟﻪ ﺼﺮﻭﻫﺎ ﻓﺈﻥ ﺟﺎ َﺀ ﱮ ج ﻗﺎﻝ$ :ﹶﺃﺑ ِ ﺖ ﻧﺴﺒﻪ ﻣﻨﻪ، ﺑﻌﺪ ﺍﻟﻠﱢﻌﺎﻥ ﻭﻧﻔﻰ ﺍﻟﻨﺴﺐ ﻋﻨﻪ ﻓﻌِﻠ ﻢ ﺃﻧﻪ ﻟﻮ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﺸﺒﻪ ﺍﳌﺬﻛﻮﺭ ،ﱂ ﻳﹾﺜﺒ ﻼ ﻋﻠﻰ ﻛﺬﺑﻪ ،ﻻ ﻋﻠﻰ ﳊﻮﻕ ﺍﻟﻮﻟﺪ ﺑﻪ. ﻭﺇﳕﺎ ﻛﺎﻥ ﳎﻴﺌﻪ ﻋﻠﻰ ﺷﺒﻪ ﺩﻟﻴ ﹰ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﺼ ﹸﺔ ﺃﺳﺎﻣ ﹶﺔ ﻭﺯﻳﺪٍ ،ﻓﺎﳌﻨﺎﻓﻘﻮﻥ ﻛﺎﻧﻮﺍ ﻳﻄﻌﻨﻮﻥ ﰲ ﻧﺴﺒﻪ ﻣﻦ ﺯﻳﺪ ﳌﺨﺎﻟﻔﺔ ﻟﻮﻧﻪ ﻟﻮﻥ ﺃﺑﻴﻪ ،ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻜﺘﻔﻮﻥ ﺑﺎﻟﻔِﺮﺍﺵ ،ﻭﺣﻜﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﰲ ﺃﻧﻪ ﺍﺑﻨﻪ ،ﻓﻠﻤﺎ ﺷﻬﺪ ﻒ ﻭﺍﻓﻘﺖ ﺷﻬﺎﺩﺗﻪ ﺣﻜ ﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﺴﺮ ﺑﻪ ﺍﻟﻨﱮ ج ﳌﻮﺍﻓﻘﺘِﻬﺎ ﺣﻜﻤﻪ، ﺑﻪ ﺍﻟﻘﺎﺋ ﺕ ﺍﻟﻨﺴﺐ ﺑﻘﻮﻝ ﻭﻟﺘﻜﺬﻳﺒﻬﺎ ﻗﻮ ﹶﻝ ﺍﳌﻨﺎﻓﻘﲔ ،ﻻ ﺃﻧﻪ ﺃﺛﺒﺖ ﻧﺴﺒﻪ ﺎ ،ﻓﺄﻳﻦ ﰲ ﻫﺬﺍ ﺇِﺛﺒﺎ ﺍﻟﻘﺎﺋﻒ؟ ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻋﺘﺒﺎ ﺭ ﺍﻟﺸﺒﻪ ،ﻓﺈﺎ ﺇﳕﺎ ﺍﻋﺘﱪﺕ ﻓﻴﻪ ﺍﻟﺸﺒﻪ ﺑﻨﺴﺐ ﺛﺎﺑﺖ ﺑﻐﲑ ﺍﻟﻘﺎﻓﺔ ،ﻭﳓﻦ ﻻ ﻧﻨﻜ ﺮ ﺫﻟﻚ .ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺣﻜﻢ ﻋﻤﺮ ﻭﻋﻠﻰ ،ﻓﻘﺪ ﻒ ﻋﻠﻰ ﻋﻤﺮ ،ﻓﺮﻭﻯ ﻋﻨﻪ ﻣﺎ ﺫﻛﺮﺗﻢ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻥ ﺍﻟﻘﺎﺋﻒ ﳌﺎ ﻗﺎﻝ ﻟﻪ :ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﺍﺧﺘِﻠ )(١ ﻓﻴﻪ ،ﻗﺎﻝ ﻭﺍ ِﻝ ﺃﻳﻬﻤﺎ ﺷﺌﺖ .ﻓﻠﻢ ﻳﻌﺘﱪ ﻗﻮ ﹶﻝ ﺍﻟﻘﺎﺋﻒ ﻗﺎﻟﻮﺍ :ﻭﻛﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺑﺎﻟﺸﺒﻪ ،ﻭﻟﻮ ﺃﻗﺮ ﺃﺣ ﺪ ﺍﻟﻮﺭﺛﺔ ﺑﺄﺥ ،ﻭﺃﻧﻜﺮﻩ ﺍﻟﺒﺎﻗﻮﻥ ،ﻭﺍﻟﺸﺒ ﻪ ﺴﺐ؟. ﺖ ﺍﻟﻨ ﺐ ﺑﻪ ،ﻭﻗﻠﹸﺘﻢ :ﺇﻥ ﱂ ﺗﺘﻔﻖ ﺍﻟﻮﺭﺛﺔ ﻋﻠﻰ ﺍﻹﻗﺮﺍ ِﺭ ﺑﻪ ﱂ ﻳﺜﺒ ِ ﻣﻮﺟﻮﺩ ،ﱂ ﺗﺜِﺒﺘﻮ ﺍﻟﻨﺴ ﻗﺎﻝ ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ :ﻣِﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻨ ِﻜ ﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻮ ﹶﻝ ﺑﺎﻟﻘﺎﻓﺔ ،ﻭﳚﻌﻠﹶﻬﺎ ﻣِﻦ ﺑﺎﺏ ﺤﻖ ﻭﻟ ﺪ ﺍﳌﺸﺮﻗﻰ ﲟﻦ ﰲ ﺃﻗﺼﻰ ﺍﳌﻐﺮﺏ ،ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻤﺎ ﱂ ﺱ ﻭﺍﻟﺘﺨﻤﲔ ﻣ ﻦ ﻳ ﹾﻠ ِ ﳊ ﺪ ِ ﺍﹶ ﻳﺘﻼﻗﻴﺎ ﻃﺮﻓ ﹶﺔ ﻋﲔ ،ﻭﻳﻠﹸﺤﻖ ﺍﻟﻮﻟﹶﺪ ﺑﺎﺛﻨﲔ ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﺑﻨﹰﺎ ﻷﺣﺪﳘﺎ ،ﻭﳓ ﻦ ﺇﳕﺎ ﺃﳊﻘﻨﺎ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٧٤٠/٢
٢٨٧ ﺍﻟﻮﻟ ﺪ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻒ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺸﺒﻪ ﺍﳌﻌﺘﱪ ﺷﺮﻋﹰﺎ ﻭﻗﺪﺭﺍﹰ ،ﻓﻬﻮ ﺇﺳﺘﻨﺎﺩ ﺇﱃ ﻇﻦ ﻏﺎﻟﺐ، ﻭﺭﺃﻯ ﺭﺍﺟﺢ ،ﻭﺃﻣﺎﺭﺓ ﻇﺎﻫﺮﺓ ﺑﻘﻮﻝ ﻣﻦ ﻫﻮ ﻣِﻦ ﺃﻫﻞ ﺍﳋﱪﺓ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺎﻟﻘﺒﻮﻝ ﻣِﻦ ﻗﻮﻝ ﺍﳌﻘﻮﻣﲔ ،ﻭﻫﻞ ﻳﻨﻜﺮ ﳎﻰ ُﺀ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺍﺍﻟﻈﻨﻮﻥ ﺍﻟﻐﺎﻟﺒﺔ؟ ﻭﺃﻣﺎ ﻭﺟﻮﺩ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﻷﺟﺎﻧﺐ ،ﻭﺍﻧﺘﻔﺎﺅﻩ ﺑﲔ ﺍﻷﻗﺎﺭﺏ ،ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﻗﻌﹰﺎ ﻓﻬﻮ ﻣِﻦ ﺃﻧﺪﺭ ﺷﻰﺀ ﻭﺃﹶﻗﻠﱠﻪ ،ﻭﺍﻷﺣﻜﺎﻡ ﺇﳕﺎ ﻫﻰ ﻟﻠﻐﺎﻟﺐ ﺍﻟﻜﺜﲑ ،ﻭﺍﻟﻨﺎﺩ ﺭ ﰲ ﺣﻜﻢ ﺍﳌﻌﺪﻭﻡ. ﻭﺃﻣﺎ ﻗﺼ ﹸﺔ ﻣﻦ ﻭﻟﺪﺕ ﺍﻣﺮﺃﺗﻪ ﻏﻼﻣﹰﺎ ﺃﺳﻮﺩ ،ﻓﻬﻮ ﺣﺠ ﹲﺔ ﻋﻠﻴﻜﻢ ،ﻷﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺱ ﺍﻋﺘﺒﺎ ﺭ ﺍﻟﺸﺒﻪ ،ﻭﺃﻥ ﺧﻼﻓﹶﻪ ﻳﻮﺟﺐ ﺭﻳﺒﺔ ،ﻭﺃﻥ ﰲ ﻃﺒﺎﻉ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱴ ﻓﻄﺮ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎ ﺍﳋﻠﻖ ﺇﻧﻜﺎ ﺭ ﺫﻟﻚ ﻭﻟﻜﻦ ﳌﺎ ﻋﺎﺭﺽ ﺫﻟﻚ ﺩﻟﻴ ﹲﻞ ﺃﻗﻮﻯ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻔِﺮﺍﺵ ،ﻛﺎﻥ ﺍﳊﻜ ﻢ ﻟﻠﺪﻟﻴﻞ ﺍﻟﻘﻮﻯ ،ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ ﳓﻦ ﻭﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ :ﺇﻥ ﺍﻟﻔﺮﺍﺵ ﺍﻟﺼﺤﻴﺢ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ، ﻓﻼ ﻳﻌﺎﺭﺽ ﺑﻘﺎﻓﺔ ﻭﻻ ﺷﺒﻪِ ،ﻓﻤﺨﺎﻟﻔ ﹸﺔ ﻇﺎﻫﺮ ﺍﻟﺸﺒﻪ ﻟﺪﻟﻴ ٍﻞ ﺃﻗﻮﻯ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻔِﺮﺍﺵ ﻏ ﲑ ﻣﺴﺘﻨﻜﺮ ،ﻭﺇﳕﺎ ﺍﳌﺴﺘﻨﻜ ﺮ ﳐﺎﻟﻔ ﹸﺔ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﺎﻫﺮ ﺑﻐﲑ ﺷﻰﺀ. ﻭﺃﻣﺎ ﺗﻘﺪ ﱘ ﺍﻟﻠﻌﺎﻥ ﻋﻠﻰ ﺍﻟﺸﺒﻪ ،ﻭﺇﻟﻐﺎ ُﺀ ﺍﻟﺸﺒﻪ ﻣﻊ ﻭﺟﻮﺩﻩ ،ﻓﻜﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻫﻮ ﻣِﻦ ﺗﻘﺪﱘ ﺃﻗﻮﻯ ﺍﻟﺪﻟﻴﻠﲔ ﻋﻠﻰ ﺃﺿﻌﻔﻬﻤﺎ ،ﻭﺫﻟﻚ ﻻ ﳝﻨﻊ ﺍﻟﻌﻤ ﹶﻞ ﺑﺎﻟﺸﺒﻪ ﻣﻊ ﻋﺪﻡ ﻣﺎ ﻳﻌﺎﺭﺿﻪ، ﺐ ﺕ ﻧﺴ ِ ﻛﺎﻟﺒﻴﻨﺔ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻴﺪ ﻭﺍﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ،ﻭﻳﻌﻤﻞ ﻤﺎ ﻋﻨﺪ ﻋﺪﻣﻬﻤﺎ .ﻭﺃﻣﺎ ﺛﺒﻮ ﺃﺳﺎﻣﺔ ﻣﻦ ﺯﻳﺪ ﺑﺪﻭﻥ ﺍﻟﻘﻴﺎﻓﺔ ،ﻓﻨﺤﻦ ﱂ ﻧﺜﺒﺖ ﻧﺴﺒﻪ ﺑﺎﻟﻘﻴﺎﻓﺔ ،ﻭﺍﻟﻘﻴﺎﻓ ﹸﺔ ﺩﻟﻴﻞ ﺁﺧﺮ ﻣﻮﺍﻓﻖ ﻟﺪﻟﻴﻞ ﺍﻟﻔِﺮﺍﺵ ،ﻓﺴﺮﻭ ﺭ ﺍﻟﻨﱮ ج ،ﻭﻓﺮﺟﻪ ﺎ ،ﻭﺍﺳﺘﺒﺸﺎﺭﻩ ﻟﺘﻌﺎﺿﺪ ﺃﺩﻟﺔ ﺍﻟﻨﺴﺐ ﻭﺗﻀﺎﻓﺮﻫﺎ، ﻻ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﻘﻮ ِﻝ ﺍﻟﻘﺎﺋﻒ ﻭﺣﺪﻩ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﺮﺡ ﺑﻈﻬﻮﺭ ﺃﻋﻼ ِﻡ ﺍﳊﻖ ﱮج ﺡ ﺎ ﻭﱂ ﻳﺴﺮ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨ ﻼ ﱂ ﻳ ﹾﻔ ﺮ ﻭﺃﺩﻟﺘﻪ ﻭﺗﻜﺎﺛﺮﻫﺎ ،ﻭﻟﻮ ﱂ ﺗﺼﻠﹸ ِﺢ ﺍﻟﻘﻴﺎﻓ ﹸﺔ ﺩﻟﻴ ﹰ ﻳﻘﺮﺡ ﻭﻳﺴﺮ ﺇﺫﺍ ﺗﻌﺎﺿﺪﺕ ﻋﻨﺪﻩ ﺃﺩﻟ ﹸﺔ ﺍﳊﻖ ،ﻭﻳﺨﱪ ﺎ ﺍﻟﺼﺤﺎﺑﺔﹶ ،ﻭﻳﺤﺐ ﺃﻥ ﻳﺴﻤﻌﻮﻫﺎ ﺱ ﺗﺰﺩﺍ ﺩ ﺗﺼﺪﻳﻘﹰﺎ ﺑﺎﳊﻖ ﺇﺫﺍ ﺗﻌﺎﺿﺪﺕ ﺃﺩﻟﺘﻪ ،ﻭﺗﺴﺮ ﺑﻪ ﻭﺗﻔﺮﺡ، ﻣﻦ ﺍﳌﺨﱪ ﺎ ،ﻷﻥ ﺍﻟﻨﻔﻮ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻄﺮ ﺍﻟﻠﱠﻪ ﻋﺒﺎﺩﻩ ،ﻓﻬﺬﺍ ﺣﻜﻢ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﺸﺮﻋﺔ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻭﺍ ِﻝ ﺃﻳﻬﻤﺎ ﺷﺌﺖ ،ﻓﻼ ﺗﻌﺮﻑ ﺻﺤﺘﻪ ﻋﻦ ﻋﻤﺮ، ﻭﻟﻮ ﺻ ﺢ ﻋﻨﻪ ﻟﻜﺎﻥ ﻗﻮ ﹰﻻ ﻋﻨﻪ ،ﻓﺈﻥ ﻣﺎ ﺫﻛﺮﻧﺎ ﻋﻨﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ،ﻣﻊ ﺃﻥ ﻗﻮﻟﻪ :ﻭﺍﻝ ﺃﻳﻬﻤﺎ ﺷﺌﺖ ﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ ﺇﺑﻄﺎﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻒ ،ﻭﻟﻮ ﻛﺎﻥ ﺻﺮﳛﹰﺎ ﰲ ﺇﺑﻄﺎﻝ ﻗﻮﻟﻪ ،ﻟﻜﺎﻥ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﺫﺍ ﺃﳊﻘﻪ ﺑﺎﺛﻨﲔ ،ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﻦ ﻭﺍﻓﻘﻪ.
٢٨٨ ﺖ ﻧﺴﺒﻪ ﺮﺩ ﺍﻹﻗﺮﺍﺭ، ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻗﺮ ﺃﺣ ﺪ ﺍﻟﻮﺭﺛﺔ ﺑﺄﺥ ،ﻭﺃﻧﻜﺮﻩ ﺍﻟﺒﺎﻗﻮﻥ ،ﻓﺈﳕﺎ ﱂ ﻳﺜﺒ ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﺒ ﻪ ﻳﺴﺘِﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻘﺎﺋﻒ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﺘﱪ ﺇﻧﻜﺎ ﺭ ﺍﻟﺒﺎﻗﲔ ،ﻭﳓﻦ ﻻ ﻧﻘﺼﺮ ﺍﻟﻘﹶﺎﹶﻓ ﹶﺔ ﻋﻠﻰ ﺑﲎ ﻣ ﺪﻟِﺞ ،ﻭﻻ ﻧﻌﺘِﺒ ﺮ ﺗﻌﺪﺩ ﺍﻟﻘﺎﺋﻒ ،ﺑﻞ ﻳﻜﻔﻰ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺑﻨﺎﺀ ﻋﻠﻰ ﻆ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ،ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﺃﻧﻪ ﺷﻬﺎﺩﺓ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﺛﻨﲔ ،ﻭﻟﻔ ﹸ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻠﻔﻆ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﳌﻨﻘﻮﻝ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺃﳊﻘﻪ ﺑﺄﺑﻮﻳﻦ ،ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﳊﻘﺘﻪ ﺍﻟﻘﺎﻓﺔ ﺺ ﺤﻘﹸﻮﻧﻪ ﻤﺎ ،ﺃﻭ ﻻ ﺗﻠﺤﻘﻮﻧﻪ ﺇﻻ ﺑﻮﺍﺣﺪٍ ،ﻭﺇﺫﺍ ﺃﳊﻘﺘﻤﻮﻩ ﺑﺄﺑﻮﻳﻦ ،ﻓﻬﻞ ﳜﺘ ﺑﺄﺑﻮﻳﻦ ،ﻫﻞ ﺗﻠ ِ ﺫﻟﻚ ﺑﺎﺛﻨﲔ ،ﺃﻡ ﻳﻠﺤ ﻖ ﻢ ﻭﺇﻥ ﻛﺜﺮﻭﺍ ،ﻭﻫﻞ ﺣﻜ ﻢ ﺍﻻﺛﻨﲔ ﰲ ﺫﻟﻚ ﺣﻜﻢ ﺍﻷﺑﻮﻳﻦ ﺃﻡ ﻣﺎﺫﺍ ﺣﻜﻤﻬﻤﺎ؟ ﻗﻴﻞ :ﻫﺬﻩ ﻣﺴﺎﺋﻞ ﻓﻴﻬﺎ ﻧﺰﺍﻉ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﻦ ﻭﺍﻓﻘﻪ :ﻻ ﻳﻠﺤﻖ ﺏ ﻭﺍﺣﺪ ،ﻭﻣﱴ ﺃﳊﻘﺘﻪ ﺍﻟﻘﺎﻓﺔ ﺑﺎﺛﻨﲔ ،ﺳﻘﻂ ﻗﻮﻟﹸﻬﺎ ،ﻭﻗﺎﻝ ﺑﺄﺑﻮﻳﻦ ،ﻭﻻ ﻳﻜﻮﻥ ﻟﻠﺮﺟﻞ ﺇﻻ ﺃ ﺍﳉﻤﻬﻮ ﺭ :ﺑﻞ ﻳﻠﺤﻖ ﺑﺎﺛﻨﲔ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ،ﻓﻨﺺ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ ﺑﻦ ﳛﲕ :ﺃﻧﻪ ﻳﻠﺤﻖ ﺑﺜﻼﺛﺔ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻐﲎ :ﻭﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺃﻧﻪ ﻳﻠﺤﻖ ﲟﻦ ﺃﺣﻠﻘﺘﻪ ﺍﻟﻘﺎﻓ ﹸﺔ ﺑﻪ ﻭﺇﻥ ﻛﺜﺮﻭﺍ، ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻟﻜﻨﻪ ﻻ ﻷﻧﻪ ﺇﺫﺍ ﺟﺎﺯ ﺇﳊﺎﻗﹸﻪ ﺑﺎﺛﻨﲔ ،ﺟﺎﺯ ﺇﳊﺎﻗﻪ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﺫﻟﻚ ﻭﻫﺬﺍ ﻣﺬﻫ ﻳﻘﻮ ﹸﻝ ﺑﺎﻟﻘﺎﻓﺔ ،ﻓﻬﻮ ﻳﻠﺤﻘﻪ ﺑﺎﳌﺪﻋﲔ ﻭﺇﻥ ﻛﺜﺮﻭﺍ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ :ﳚﺐ ﺃﻥ ﻻ ﻳﻠﺤﻖ ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺣﺎﻣﺪ :ﻻ ﻳﻠﺤﻖ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﺍﺛﻨﲔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﰉ ﻳﻮﺳﻒ ،ﻓﻤﻦ ﱂ ﻳﻠﺤﻘﻪ ﺑﺄﻛﺜ ﺮ ﻣﻦ ﻭﺍﺣﺪ ،ﻗﺎﻝ :ﻗﺪ ﺃﺟﺮﻯ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋﺎﺩﺗﻪ ﺃﻥ ﻟﻠﻮﻟﺪ ﺃﺑﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻭﺃﻣﹰﺎ ﻭﺍﺣﺪﺓ ،ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ :ﻓﻼ ﹸﻥ ﺍﺑﻦ ﻓﻼﻥ ،ﻭﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻧﻪ ﻓﻘﻂ. ﻭﻟﻮ ﻗﻴﻞ :ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﻭﻓﻼﻥ ،ﻟﻜﺎﻥ ﺫﻟﻚ ﻣﻨﻜﺮﺍﹰ ،ﻭﻋﺪ ﻗﺬﻓﺎﹰ ،ﻭﳍﺬﺍ ﺇﳕﺎ ﻳﻘﺎﻝ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﺃﻳﻦ ﹸﻓﻼﻥ ﺑﻦ ﻓﻼﻥ؟ ﻭﻫﺬﻩ ﹶﻏ ﺪ ﺭﺓﹸ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ،ﻭﱂ ﻳﻌﻬﺪ ﻗﻂﱡ ﰲ ﺍﻟﻮﺟﻮﺩ ﻧﺴﺒﺔ ﻭﻟﺪ ﺇﱃ ﺃﺑﻮﻳﻦ ﻗﻂ ،ﻭﻣﻦ ﺃﳊﻘﻪ ﺑﺎﺛﻨﲔ ،ﺍﺣﺘﺞ ﺑﻘﻮﻝ ﻋﻤﺮ ،ﻭﺇﻗﺮﺍﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻪ ﻋﻠﻰ ﺫﻟﻚ، ﻭﺑﺄﻥ ﺍﻟﻮﻟﺪ ﻗﺪ ﻳﻨﻌ ِﻘ ﺪ ﻣﻦ ﻣﺎﺀ ﺭﺟﻠﲔ ،ﻛﻤﺎ ﻳﻨﻌﻘﺪ ﻣﻦ ﻣﺎﺀ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﰒ ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﺇﳕﺎ ﺟﺎﺀ ﺍﻷﺛ ﺮ ﺑﺬﻟﻚ ،ﻓﻴﻘﺘﺼﺮ ﻋﻠﻴﻪ .ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ :ﻻ ﻳﺘﻌﺪﻯ ﺑﻪ ﺛﻼﺛﺔ ،ﻷﻥ ﺃﲪﺪ ﺇﳕﺎ ﻧﺺ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ ،ﻭﺍﻷﺻﻞ ﺃﻻ ﻳﻠﺤﻖ ﺑﺄﻛﺜ ﺮ ﻣِﻦ ﻭﺍﺣﺪ ،ﻭﻗﺪ ﺩﻝ ﻗﻮﻝ ﻋﻤﺮ ﻋﻠﻰ ﺇﳊﺎﻗﻪ ﺑﺎﺛﻨﲔ ﻣﻊ ﺍﻧﻌﻘﺎﺩﻩ ﻣﻦ ﻣﺎﺀ ﺍﻷﻡ ،ﻓﺪﻝ ﻋﻠﻰ ﺇﻣﻜﺎﻥ ﺍﻧﻌﻘﺎﺩﻩ ﻣﻦ ﻣﺎﺀ ﺛﻼﺛﺔ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻤﺸﻜﻮ ﻙ ﻓﻴﻪ.
٢٨٩ ﺤﻘﹸﻮ ﹶﻥ ﻟﻪ ﺑﺄﻛﺜ ﺮ ﻣِﻦ ﺛﻼﺛﺔ :ﺇﺫﺍ ﺟﺎﺯ ﲣﻠﻴﻘﻪ ﻣﻦ ﻣﺎﺀ ﺭﺟﻠﲔ ﻭﺛﻼﺛﺔ ،ﺟﺎﺯ ﻗﺎﻝ ﺍ ﹸﳌ ﹾﻠ ِ ﺧﻠﻘﹸﻪ ﻣِﻦ ﻣﺎﺀ ﺃﺭﺑﻌﺔ ﻭﲬﺴﺔ ،ﻭﻻ ﻭﺟﻪ ﻻﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺛﻼﺛﺔ ﻓﻘﻂ ،ﺑﻞ ﺇﻣﺎ ﺃﻥ ﻳﻠﺤﻖ ﻢ ﻭﺇﻥ ﻛﹸﺜﺮﻭﺍ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﺘﻌﺪﻯ ﺑﻪ ﺃﺣﺪ ،ﻭﻻ ﻗﻮﻝ ﺳﻮﻯ ﺍﻟﻘﻮﻟﲔ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﺍﻟﺮﺣ ﻢ ﻋﻠﻰ ﻣﺎﺀ ﺍﻟﺮﺟﻞ ،ﻭﺃﺭﺍﺩ ﺍﻟﱠﻠﻪ ﺃﻥ ﳜﻠﹸﻖ ﻣﻨﻪ ﺍﻟﻮﻟﺪ ،ﺍﻧﻀﻢ ﺴﺪ ،ﻓﻜﻴﻒ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻣﺎﺀ ﺁﺧﺮ؟ ﻗﻴﻞ :ﻻ ﳝﺘِﻨ ﻊ ﺃﻥ ﻋﻠﻴﻪ ﺃﺣﻜ ﻢ ﺍﻧﻀﻤﺎﻡ ،ﻭﺃﲤﹼﻪ ﺣﱴ ﻻ ﻳ ٍﻔ ﺼ ﹶﻞ ﺍﳌﺎ ُﺀ ﺍﻟﺜﺎﱏ ﺇﱃ ﺣﻴﺚ ﻭﺻﻞ ﺍﻷﻭﻝ ،ﻓﻴﻨﻀﻢ ﻋﻠﻴﻬﻤﺎ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﻟ ﺪ ﻳﻨﻌﻘِﺪ ﻣﻦ ﻳ ِ ﻣﺎ ِﺀ ﺍ َﻷﺑﻮﻳﻦِ ،ﻭﻗﺪ ﺳﺒﻖ ﻣﺎ ُﺀ ﺍﻟﺮﺟﻞ ﻣﺎﺀ ﺍﳌﺮﺃﺓ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﳝﺘِﻨ ﻊ ﻭﺻﻮ ﹸﻝ ﺍﳌﺎﺀ ﺍﻟﺜﺎﱏ ﺇﱃ ﺣﻴﺚ ﻭﺻﻞ ﺍﻷﻭﻝ ،ﻭﻗﺪ ﻋﻠِﻢ ﺑﺎﻟﻌﺎﺩﺓ ﺃﻥ ﺍﳊﺎﻣﻞ ﺇﺫﺍ ﺗﻮﺑﻊ ﻭﻃﺆﻫﺎ ،ﺟﺎﺀ ﺍﻟﻮﻟﺪ ﺏ ﺇﺫﺍ ﲪﻠﺖ ﺃﻥ ﻻ ﺽ ﺫﻟﻚ ﻣﺎﻧﻊ ،ﻭﳍﺬﺍ ﺃﳍﻢ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺪﻭﺍ ﻋﺒﻞ ﺍﳉﺴﻢ ﻣﺎ ﱂ ﻳﻌﺎ ِﺭ ﺗﻤ ﱢﻜ ﻦ ﺍﻟﻔﺤ ﹶﻞ ﺃﻥ ﻳﱰ ﻭ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺗﻨ ِﻔﺮ ﻋﻨﻪ ﹸﻛ ﱠﻞ ﺍﻟﻨﻔﺎﺭ ،ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﻥ ﺍﻟﻮﻁﺀ ﱮ ج ﺑﺴﻘﻰ ﺍﻟﺰﺭﻉ ،ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺳﻘﻴﻪ ﺍﻟﺜﺎﱏ ﻳﺰﻳﺪ ﰲ ﲰﻊ ﺍﻟﻮﻟﺪ ﻭﺑﺼﺮﻩ ،ﻭﻗﺪ ﺷﺒﻬﻪ ﺍﻟﻨ ﻳﺰﻳ ﺪ ﰲ ﺫﺍﺗﻪ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺚ ﻋﻠﻰ ﺣﻜﻢ ﺍﺳﺘﻠﺤﺎﻕ ﺍﻟﻮﻟﺪ ،ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﺩ ﱠﻝ ﺍﳊﺪﻳ ﹸ ﺖ ﻟﻪ ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻟﻮ ﺍﺳﺘﻠﺤﻖ ﺍﻟﺰﺍﱏ ﻭﻟﺪﹰﺍ ﻻ ﻓِﺮﺍﺵ ﻫﻨﺎﻙ ﻳﻌﺎﺭﺿﻪ ،ﻫﻞ ﻳﻠﺤﻘﹸﻪ ﻧﺴﺒﻪ ،ﻭﻳﺜﺒ ﺃﺣﻜﺎ ﻡ ﺍﻟﻨﺴﺐ؟ ﺐ ﻗﻴﻞ :ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺟﻠﻴﻠﺔ ﺍﺧﺘﻠﻒ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ،ﻓﻜﺎﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﺬﻫ ﺇﱃ ﺃﻥ ﺍﳌﻮﻟﻮ ﺩ ﻣِﻦ ﺍﻟﺰﱏ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻮﻟﻮﺩﹰﺍ ﻋﻠﻰ ﻓﺮﺍﺵ ﻳﺪﻋﻴﻪ ﺻﺎﺣﺒﻪ ،ﻭﺍﺩﻋﺎﻩ ﺍﻟﺰﺍﱏ، ﳊ ﻖ ﺑﻪ ،ﻭﺃﻭﻝ ﻗﻮﻝ ﺍﻟﻨﱮ ج$ :ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ،#ﻋﻠﻰ ﺃﻧﻪ ﺣﻜﻢ ﺑﺬﻟﻚ ﻋﻨﺪ ﺗﻨﺎﺯﻉ ﺍﻟﺰﺍﱏ ﺃﹸ ِ ﻭﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ ،ﺭﻭﺍﻩ ﻋﻨﻪ ﺇﺳﺤﺎﻕ ﺑﺈﺳﻨﺎﺩﻩ ،ﰲ ﺭﺟﻞ ﺯﱏ ﺑﺎﻣﺮﺃﺓ ،ﻓﻮﻟﺪﺕ ﻭﻟﺪﺍﹰ ،ﻓﺎﺩﻋﻰ ﻭﻟﺪﻫﺎ ﻓﻘﺎﻝ :ﻳﺠﻠﺪ ﻭﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ، ﺐ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺳﻠﻴﻤﺎ ﹶﻥ ﺑﻦ ﻳﺴﺎﺭ ﺫﻛﺮ ﻋﻨﻬﻤﺎ ﺃﻤﺎ ﻗﺎﻻ :ﺃﻳﻤﺎ ﺭﺟﻞ ﺃﺗﻰ ﻭﻫﺬﺍ ﻣﺬﻫ ﻉ ﺫﻟﻚ ﺍﻟﻐﻼ ﻡ ﺃﺣﺪ ،ﻓﻬﻮ ﺍﺑﻨﻪ ،ﻭﺍﺣﺘﺞ ﺇﱃ ﻏﻼﻡ ﻳﺰﻋﻢ ﺃﻧﻪ ﺍﺑﻦ ﻟﻪ ،ﻭﺃﻧﻪ ﺯﱏ ﺑﺄﻣﻪ ﻭﱂ ﻳ ﺪ ِ ﻂ ﺃﻭﻻ ﺩ ﺍﳉﺎﻫﻠﻴﺔ ﲟﻦ ﺍﺩﻋﺎﻫﻢ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﺳﻠﻴﻤﺎﻥ ،ﺑﺄﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻳﻠِﻴ ﹸ ﺐ ﺐ ﻛﻤﺎ ﺗﺮﺍﻩ ﻗﻮﺓ ﻭﻭﺿﻮﺣﺎﹰ ،ﻭﻟﻴﺲ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺃﻛﺜ ﺮ ﻣِﻦ $ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ #ﻭﺻﺎﺣ ﺍﳌﺬﻫ ﺏ ﺃﺣ ﺪ ﺍﻟﺰﺍﻧﻴﲔ ،ﻭﻫﻮ ﺇﺫﺍ ﺱ ﺍﻟﺼﺤﻴﺢ ﻳﻘﺘﻀﻴﻪ ،ﻓﺈﻥ ﺍﻷ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﻭ ﹸﻝ ﻗﺎﺋﻞ ﺑﻪ ،ﻭﺍﻟﻘﻴﺎ ﻛﺎﻥ ﻳﻠﺤﻖ ﺑﺄﻣﻪ ،ﻭﻳﻨﺴﺐ ﺇﻟﻴﻬﺎ ﻭﺗﺮﺛﻪ ﻭﻳﺮﺛﹸﻬﺎ ،ﻭﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻗﺎﺭﺏ ﺃﻣﻪ ﻣﻊ
٢٩٠ ﻛﻮﺎ ﺯﻧﺖ ﺑﻪ ،ﻭﻗﺪ ﻭِ ﺟ ﺪ ﺍﻟﻮﻟ ﺪ ﻣِﻦ ﻣﺎﺀ ﺍﻟﺰﺍﻧﻴﲔ ،ﻭﻗﺪ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ ،ﻭﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻧﻪ ﺾ ﺍﻟﻘﻴﺎﺱ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻨﻬﻤﺎ ،ﻓﻤﺎ ﺍﳌﺎِﻧﻊ ﻣِﻦ ﳊﻮﻗﻪ ﺑﺎﻷﺏ ﺇﺫﺍ ﱂ ﻳ ﺪ ِﻋ ِﻪ ﻏﲑﻩ؟ ﻓﻬﺬﺍ ﳏ )(١ ﺟﺮﻳﺞ ﻟﻠﻐﻼﻡ ﺍﻟﺬﻯ ﺯﻧﺖ ﺃﻣﻪ ﺑﺎﻟﺮﺍﻋﻰ :ﻣﻦ ﺃﺑﻮﻙ ﻳﺎ ﻏﻼﻡ؟ ﻗﺎﻝ :ﻓﻼﻥ ﺍﻟﺮﺍﻋﻰ ،ﻭﻫﺬﺍ ﺏ. ﺇﻧﻄﺎﻕ ﻣﻦ ﺍﻟﻠﱠﻪ ﻻ ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻟﻜﺬ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﻜﻢ؟ ﻗﻴﻞ :ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﻓﻴﻬﺎ ﺣﺪﻳﺜﺎﻥِ ،ﳓﻦ ﻧﺬﻛ ﺮ ﺷﺄﻤﺎ. ﻓﺼﻞ
ﻕ ﻭﻟﺪ ﺍﻟﺰﱏ ﻭﺗﻮﺭﻳﺜﻪ ﺫﻛﺮ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﺳﺘﻠﺤﺎ ِ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﻻ ﻣﺴﺎﻋﺎﺓ ﰲ ﺍﻹﺳﻼﻡ ،ﻣﻦ ﺳﺎﻋﻰ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻘﺪ ﳊﻖ ﺑﻌﺼﺒﺘﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﻭﻟﺪﺍ ﻣﻦ ﻏﲑ ﺭﺷﺪﺓ ،ﻓﻼ ﻳﺮﺙ ﻭﻻ ﻳﻮﺭﺙ .(٢)#ﺍﳌﺴﺎﻋﺎﺓ :ﺍﻟﺰﱏ ،ﻭﻛﺎﻥ ﺍﻷﺻﻤﻌﻲ ﳚﻌﻠﻬﺎ ﰲ ﺍﻹﻣﺎﺀ ﺩﻭﻥ ﺍﳊﺮﺍﺋﺮ ،ﻷﻦ ﻳﺴﻌﲔ ﳌﻮﺍﻟﻴﻬﻦ ،ﻓﻴﻜﺘﺴﱭ ﳍﻢ ،ﻭﻛﺎﻥ ﻋﻠﻴﻬﻦ ﺿﺮﺍﺋﺐ ﻣﻘﺮﺭﺓ ،ﻓﺄﺑﻄﻞ ﺍﻟﻨﱯ ج ﺍﳌﺴﺎﻋﺎﺓ ﰲ ﺍﻻﺳﻼﻡ ،ﻭﱂ ﻳﻠﺤﻖ ﺍﻟﻨﺴﺐ ﺎ ،ﻭﻋﻔﺎ ﻋﻤﺎ ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻨﻬﺎ ،ﻭﺃﳊﻖ ﺍﻟﻨﺴﺐ ﺑﻪ .ﻭﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ :ﻳﻘﺎﻝ :ﺯﱏ ﺍﻟﺮﺟﻞ ﻭﻋﻬﺮ ،ﻓﻬﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ، ﻭﻳﻘﺎﻝ ﰲ ﺍﻷﻣﺔ ﺧﺎﺻﺔ :ﻗﺪ ﺳﺎﻋﺎﻫﺎ .ﻭﻟﻜﻦ ﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﺟﻞ ﳎﻬﻮﻝ ،ﻓﻼ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ .ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﰲ $ﺳﻨﻨﻪ #ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ $ﺃﻥ ﺍﻟﻨﱯ ج ،ﻗﻀﻰ ﺃﻥ ﻛﻞ ﻣﺴﺘﻠﺤﻖ ﺍﺳﺘﻠﺤﻖ ﺑﻌﺪ ﺃﺑﻴﻪ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ،ﺍﺩﻋﺎﻩ ﻭﺭﺛﺘﻪ، ﻓﻘﻀﻰ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻣﺔ ﳝﻠﻜﻬﺎ ﻳﻮﻡ ﺃﺻﺎﺎ ،ﻓﻘﺪ ﳊﻖ ﲟﻦ ﺍﺳﺘﻠﺤﻘﻪ ،ﻭﻟﻴﺲ ﻟﻪ ﳑﺎ ﻗﺴﻢ ﻗﺒﻠﻪ ﻣﻦ ﺍﳌﲑﺍﺙ ،ﻭﻣﺎ ﺃﺩﺭﻙ ﻣﻦ ﻣﲑﺍﺙ ﱂ ﻳﻘﺴﻢ ،ﻓﻠﻪ ﻧﺼﻴﺒﻪ ،ﻭﻻ ﻳﻠﺤﻖ ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﻩ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ﺃﻧﻜﺮﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻣﺔ ﱂ ﳝﻠﻜﻬﺎ ،ﺃﻭ ﻣﻦ ﺣﺮﺓ ﻋﺎﻫﺮ ﺎ ،ﻓﺈﻧﻪ ﻻ ﻳﻠﺤﻖ ﻭﻻ ﻳﺮﺙ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ﻫﻮ ﺍﺩﻋﺎﻩ ،ﻓﻬﻮ ﻣﻦ ﻭﻟﺪ ﺯﱐ ﻣﻦ ﺣﺮﺓ ﻛﺎﻥ ﺃﻭ ﺃﻣﺔ.# ﻭﰲ ﺭﻭﺍﻳﺔ$ :ﻭﻫﻮ ﻭﻟﺪ ﺯﱏ ﻷﻫﻞ ﺃﻣﻪ ﻣﻦ ﻛﺎﻧﻮﺍ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ .#ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺍﺳﺘﻠﺤﻖ ) (١ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﻣﻄﻮﻝ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ. )(٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٦٤ﰲ ﺍﻟﻄﻼﻕ.
٢٩١ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ،ﻓﻤﺎ ﺍﻗﺘﺴﻢ ﻣﻦ ﻣﺎﻝ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻓﻘﺪ ﻣﻀﻰ (١)#ﻭﻫﺬﺍ ﻷﻫﻞ ﺍﳊﺪﻳﺚ ﰲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ ،ﻷﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺭﺍﺷﺪ ﺍﳌﻜﺤﻮﱄ .ﻭﻛﺎﻥ ﻗﻮﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﳍﻢ ﺇﻣﺎﺀ ﺑﻐﺎﻳﺎ ،ﻓﺈﺫﺍ ﻭﻟﺪﺕ ﺃﻣﺔ ﺃﺣﺪﻫﻢ ﻭﻗﺪ ﻭﻃﺌﻬﺎ ﻏﲑﻩ ﺑﺎﻟﺰﱏ ،ﻓﺮﲟﺎ ﺍﺩﻋﺎﻩ ﺳﻴﺪﻫﺎ ،ﻭﺭﲟﺎ ﺍﺩﻋﺎﻩ ﺍﻟﺰﺍﱐ ،ﻭﺍﺧﺘﺼﻤﺎ ﰲ ﺫﻟﻚ ،ﺣﱴ ﻗﺎﻡ ﺍﻹﺳﻼﻡ ،ﻓﺤﻜﻢ ﺍﻟﻨﱯ ج ﺑﺎﻟﻮﻟﺪ ﻟﻠﺴﻴﺪ ،ﻷﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ،ﻭﻧﻔﺎﻩ ﻋﻠﻰ ﺍﻟﺰﺍﱐ. ﰒ ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻣﻮﺭﺍ .ﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﺴﺘﻠﺤﻖ ﺇﺫﺍ ﺍﺳﺘﻠﺤﻖ ﺑﻌﺪ ﺃﺑﻴﻪ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ﺍﺩﻋﺎﻩ ﻭﺭﺛﺘﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﺃﻣﺔ ﳝﻠﻜﻬﺎ ﺍﻟﻮﺍﻃﻰﺀ ﻳﻮﻡ ﺃﺻﺎﺎ ،ﻓﻘﺪ ﳊﻖ ﲟﻦ ﺍﺳﺘﻠﺤﻘﻪ ،ﻳﻌﲏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﺍﺳﺘﻠﺤﻘﻪ ﻭﺭﺛﺔ ﻣﺎﻟﻚ ﺍﻷﻣﺔ ،ﻭﺻﺎﺭ ﺍﺑﻨﻪ ﻣﻦ ﻳﻮﻣﺌﺬ ،ﻟﻴﺲ ﻟﻪ ﳑﺎ ﻗﺴﻢ ﻗﺒﻠﻪ ﻣﻦ ﺍﳌﲑﺍﺙ ﺷﻲﺀ ،ﻷﻥ ﻫﺬﺍ ﲡﺪﻳﺪ ﺣﻜﻢ ﻧﺴﺒﻪ ،ﻭﻣﻦ ﻳﻮﻣﺌﺬ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ،ﻓﻼ ﻳﺮﺟﻊ ﲟﺎ ﺍﻗﺘﺴﻢ ﻗﺒﻠﻪ ﻣﻦ ﺍﳌﲑﺍﺙ ،ﺇﺫ ﱂ ﻳﻜﻦ ﺣﻜﻢ ﺍﻟﺒﻨﻮﺓ ﺛﺎﺑﺘﺎ ،ﻭﻣﺎ ﺃﺩﺭﻙ ﻣﻦ ﻣﲑﺍﺙ ﱂ ﻳﻘﺴﻢ ،ﻓﻠﻪ ﻧﺼﻴﺒﻪ ﻣﻨﻪ ،ﻷﻥ ﺍﳊﻜﻢ ﺛﺒﺖ ﻗﺒﻞ ﻗﺴﻤﻪ ﺍﳌﲑﺍﺙ ،ﻓﻴﺴﺘﺤﻖ ﻣﻨﻪ ﻧﺼﻴﺒﻪ ،ﻭﻫﺬﺍ ﻧﻈﲑ ﻣﻦ ﺃﺳﻠﻢ ﻋﻠﻰ ﻣﲑﺍﺙ ﻗﺒﻞ ﻗﺴﻤﻪ ،ﻗﺴﻢ ﻟﻪ ﰲ ﺃﺣﺪ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﺇﻥ ﺃﺳﻠﻢ ﺑﻌﺪ ﻗﺴﻢ ﺍﳌﲑﺍﺙ ،ﻓﻼ ﺷﻲﺀ ﻟﻪ ،ﻓﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻫﺎﻫﻨﺎ ﲟﱰﻟﺔ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﲑﺍﺙ .ﻗﻮﻟﻪ$ :ﻭﻻ ﻳﻠﺤﻖ ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﻩ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ﺃﻧﻜﺮﻩ# ﻫﺬﺍ ،ﻳﺒﲔ ﺃﻥ ﺍﻟﺘﻨﺎﺯﻉ ﺑﲔ ﺍﻟﻮﺭﺛﺔ ،ﻭﺃﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺃﻥ ﻳﺴﺘﻠﺤﻘﻪ ﻭﺭﺛﺔ ﺃﺑﻴﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪﻋﻰ ﻟﻪ ،ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺇﺫﺍ ﺍﺳﺘﻠﺤﻘﻪ ﻭﺭﺛﺘﻪ ﻭﺃﺑﻮﻩ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻪ ﻛﺎﻥ ﻳﻨﻜﺮ ،ﻓﺈﻧﻪ ﻻ ﻳﻠﺤﻖ ،ﻷﻥ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺍﻟﻮﺭﺛﺔ ﺧﻠﻒ ﻋﻨﻪ ﻣﻨﻜﺮ ﻟﻪ ،ﻓﻜﻴﻒ ﻳﻠﺤﻖ ﺑﻪ ﻣﻊ ﺇﻧﻜﺎﺭﻩ؟ ﻓﻬﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻣﺔ ﳝﻠﻜﻬﺎ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻣﺔ ﱂ ﳝﻠﻜﻬﺎ ،ﺃﻭ ﻣﻦ ﺣﺮﺓ ﻋﺎﻫﺮ ﺎ ،ﻓﺎﻧﻪ ﻻ ﻳﻠﺤﻖ ،ﻭﻻ ﻳﺮﺙ ،ﻭﺇﻥ ﺍﺩﻋﺎﻩ ﺍﻟﻮﺍﻃﻰﺀ ﻭﻫﻮ ﻭﻟﺪ ﺯﻧﻴﺔ ﻣﻦ ﺃﻣﺔ ﻛﺎﻥ ﺃﻭ ﻣﻦ ﺣﺮﺓ ،ﻭﻫﺬﺍ ﺣﺠﺔ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺇﺳﺤﺎﻕ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟﻪ :ﺇﻧﻪ ﻻ ﻳﻠﺤﻖ ﺑﺎﻟﺰﺍﱏ ﺇﺫﺍ ﺍﺩﻋﺎﻩ ،ﻭﻻ ﻳﺮﺛﻪ، ﻭﺃﻧﻪ ﻭﻟﺪ ﺯﱏ ﻷﻫﻞ ﺃﻣﻪ ﻣﻦ ﻛﺎﻧﻮﺍ ﺣﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔ. ﻭﺃﻣﺎ ﻣﺎ ﺍﻗﺘﺴﻢ ﻣﻦ ﻣﺎﻝ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻓﻘﺪ ﻣﻀﻰ ،ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺮﺩ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ،ﻟﻜﻦ ﻓﻴﻪ ﳏﻤﺪ ﺑﻦ ﺭﺍﺷﺪ ،ﻭﳓﻦ ﳓﺘﺞ ﺑﻌﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻓﻼ ﻳﻌﻠﻞ ﺍﳊﺪﻳﺚ ﺑﻪ ،ﻓﺈﻥ ﺛﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺗﻌﲔ ﺍﻟﻘﻮﻝ ﲟﻮﺟﺒﻪ ،ﻭﺍﳌﺼﲑ ﺇﻟﻴﻪ ،ﻭﺇﻻ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻮ ﺩﺍﻭﺩ ) (٢٢٦٥ﻭ ).(٢٢٦٦
٢٩٢ ﻭﻣﻦ ﻣﻌﻪ ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ. ﺫﻛﺮ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺣﻜﻢ ﺑﻪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ ﻭﻗﻌﻮﺍ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﰲ ﻃﻬﺮ ﻭﺍﺣﺪ ،ﰒ ﺗﻨﺎﺯﻋﻮﺍ ﺍﻟﻮﻟﺪ ،ﻓﺄﻗﺮﻉ ﺑﻴﻨﻬﻢ ﻓﻴﻪ ،ﰒ ﺑﻠﻎ ﺍﻟﻨﱯ ج ﻓﻀﺤﻚ ﻭﱂ ﻳﻨﻜﺮﻩ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ $ﺳﻨﻨﻬﻤﺎ ،#ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳋﻠﻴﻞ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﺍﻟﻨﱯ ج ،ﻓﺠﺎﺀ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ،ﻓﻘﺎﻝ: ﺇﻥ ﺛﻼﺛﺔ ﻧﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺃﺗﻮﺍ ﻋﻠﻴﺎ ﳜﺘﺼﻤﻮﻥ ﺇﻟﻴﻪ ﰲ ﻭﻟﺪ ،ﻗﺪ ﻭﻗﻌﻮﺍ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﰲ ﻃﻬﺮ ﻭﺍﺣﺪ ،ﻓﻘﺎﻝ ﻻﺛﻨﲔ :ﻃﻴﺒﺎ ﺑﺎﻟﻮﻟﺪ ﳍﺬﺍ ﻓﻐﻠﻴﺎ ،ﰒ ﻗﺎﻝ ﻻﺛﻨﲔ :ﻃﻴﺒﺎ ﺑﺎﻟﻮﻟﺪ ﳍﺬﺍ ،ﻓﻐﻠﻴﺎ، ﰒ ﻗﺎﻝ ﻻﺛﻨﲔ :ﻃﻴﺒﺎ ﺑﺎﻟﻮﻟﺪ ﳍﺬﺍ ،ﻓﻐﻠﻴﺎ ،ﻓﻘﺎﻝ :ﺃﻧﺘﻢ ﺷﺮﻛﺎﺀ ﻣﺘﺸﺎﻛﺴﻮﻥ ،ﺇﱐ ﻣﻘﺮﻉ ﺑﻴﻨﻜﻢ ،ﻓﻤﻦ ﻗﺮﻉ ،ﻓﻠﻪ ﺍﻟﻮﻟﺪ ﻭﻋﻠﻴﻪ ﻟﺼﺎﺣﺒﻴﻪ ﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ ،ﻓﺄﻗﺮﻉ ﺑﻴﻨﻬﻢ ،ﻓﺠﻌﻠﻪ ﳌﻦ ﻗﺮﻉ، ﻓﻀﺤﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺣﱴ ﺑﺪﺕ ﺃﺿﺮﺍﺳﻪ ﺃﻭ ﻧﻮﺍﺟﺬﻩ) .(١ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻨﺪﻱ ﺍﻷﺟﻠﺢ ﻭﻻ ﳛﺘﺞ ﲝﺪﻳﺜﻪ ،ﻟﻜﻦ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺑﺈﺳﻨﺎﺩ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﺇﱃ ﻋﺒﺪ ﺧﲑ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ .ﻗﺎﻝ :ﺃﰐ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺑﺜﻼﺛﺔ ﻭﻫﻮ ﺑﺎﻟﻴﻤﻦ ﻭﻗﻌﻮﺍ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﰲ ﻃﻬﺮ ﻭﺍﺣﺪ ،ﻓﺴﺄﻝ ﺍﺛﻨﲔ ﺃﺗﻘﺮﺍﻥ ﳍﺬﺍ ﺑﺎﻟﻮﻟﺪ؟ ﻗﺎﻻ :ﻻ ،ﺣﱴ ﺳﺄﳍﻢ ﲨﻴﻌﺎ ،ﻓﺠﻌﻞ ﻛﻠﻤﺎ ﺳﺄﻝ ﺍﺛﻨﲔ ﻗﺎﻻ :ﻻ ،ﻓﺄﻗﺮﻉ ﺑﻴﻨﻬﻢ ،ﻓﺄﳊﻖ ﺍﻟﻮﻟﺪ ﺑﺎﻟﺬﻱ ﺻﺎﺭﺕ ﻋﻠﻴﻪ ﺍﻟﻘﺮﻋﺔ ،ﻭﺟﻌﻞ ﻋﻠﻴﻪ ﺛﻠﺜﻲ ﺍﻟﺪﻳﺔ ،ﻗﺎﻝ :ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻠﻨﱯ ج ،ﻓﻀﺤﻚ ﺣﱴ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ) .(٢ﻭﻗﺪ ﺃﻋﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺄﻧﻪ ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺧﲑ ﺑﺈﺳﻘﺎﻁ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻓﻴﻜﻮﻥ ﻣﺮﺳﻼ .ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ :ﻭﻫﺬﺍ ﺃﺻﻮﺏ .ﻭﻫﺬﺍ ﺃﻋﺠﺐ ،ﻓﺈﻥ ﺇﺳﻘﺎﻁ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ﳚﻌﻠﻪ ﻣﺮﺳﻼ ،ﻓﺈﻧﻪ ﻋﺒﺪ ﺧﲑ ﺃﺩﺭﻙ ﻋﻠﻴﺎ ﻭﲰﻊ ﻣﻨﻪ ،ﻭﻋﻠﻲ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺔ ،ﻓﻬﺐ ﺃﻥ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻻ ﺫﻛﺮ ﻟﻪ ﰲ ﺍﻟﺴﻨﺪ ﻓﻤﻦ ﺃﻳﻦ ﳚﻲﺀ ﺍﻹﺭﺳﺎﻝ ،ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ :ﻋﺒﺪ ﺧﲑ ﱂ ﻳﺸﺎﻫﺪ ﺿﺤﻚ ﺍﻟﻨﱯ ج ،ﻭﻋﻠﻲ ﺇﺫ ﺫﺍﻙ ﻛﺎﻥ ﺑﺎﻟﻴﻤﻦ ،ﻭﺇﳕﺎ ﺷﺎﻫﺪ ﺿﺤﻜﻪ ج ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﺒﺪ ﺧﲑ ﱂ ﻳﺬﻛﺮ ﻣﻦ ﺷﺎﻫﺪ ﺿﺤﻜﻪ ،ﻓﺼﺎﺭ ﺍﳊﺪﻳﺚ ﺑﻪ ﻣﺮﺳﻼ. ﻓﻴﻘﺎﻝ :ﺇﺫﺍ :ﻗﺪ ﺻﺢ ﺍﻟﺴﻨﺪ ﻋﻦ ﻋﺒﺪ ﺧﲑ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻣﺘﺼﻼ ،ﻓﻤﻦ ﺭﺟﺢ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢٦٩ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )(٢٢٧٠
٢٩٣ ﺍﻻﺗﺼﺎﻝ ،ﻟﻜﻮﻧﻪ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻘﺔ ﻓﻈﺎﻫﺮ ،ﻭﻣﻦ ﺭﺟﺢ ﺭﻭﺍﻳﺔ ﺍﻷﺣﻔﻆ ﻭﺍﻷﺿﺒﻂ ،ﻭﻛﺎﻥ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﺟﺎﻧﺒﻪ ﻭﱂ ﻳﻜﻦ ﻋﻠﻲ ﻗﺪ ﺃﺧﱪﻩ ﺑﺎﻟﻘﺼﺔ ،ﻓﻐﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺳﻠﺔ ،ﻭﻗﺪ ﻳﻘﻮﻯ ﺍﳊﺪﻳﺚ ﺑﺮﻭﺍﻳﺘﻪ ﻣﻦ ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﻣﺘﺼﻼ. ﻭﺑﻌﺪ ،ﻓﺎﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﻜﻢ ،ﻓﺬﻫﺐ ﺇﻟﻴﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﻭﻗﺎﻝ :ﻫﻮ ﺍﻟﺴﻨﺔ ﰲ ﺩﻋﻮﻯ ﺍﻟﻮﻟﺪ ،ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ ﺑﻪ ﰲ ﺍﻟﻘﺪﱘ ،ﻭﺃﻣﺎ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ،ﻓﺴﺌﻞ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﺮﺟﺢ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﻟﻘﺎﻓﺔ ،ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺍﻟﻘﺎﻓﺔ ﺃﺣﺐ ﺇﱄ .ﻭﻫﺎﻫﻨﺎ ﺃﻣﺮﺍﻥ، ﺃﺣﺪﳘﺎ :ﺩﺧﻮﻝ ﺍﻟﻘﺮﻋﺔ ﰲ ﺍﻟﻨﺴﺐ ،ﻭﺍﻟﺜﺎﱐ :ﺗﻐﺮﱘ ﻣﻦ ﺧﺮﺟﺖ ﻟﻪ ﺍﻟﻘﺮﻋﺔ ﺛﻠﺜﻲ ﺩﻳﺔ ﻭﻟﺪﻩ ﻟﺼﺎﺣﺒﻴﻪ .ﻭﺃﻣﺎ ﺍﻟﻘﺮﻋﺔ ،ﻓﻘﺪ ﺗﺴﺘﻌﻤﻞ ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﻣﺮﺟﺢ ﺳﻮﺍﻫﺎ ﻣﻦ ﺑﻴﻨﺔ ﺃﻭ ﺇﻗﺮﺍﺭ ،ﺃﻭ ﻗﺎﻓﺔ ،ﻭﻟﻴﺲ ﺑﺒﻌﻴﺪ ﺗﻌﻴﲔ ﺍﳌﺴﺘﺤﻖ ﺑﺎﻟﻘﺮﻋﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﺇﺫ ﻫﻲ ﻏﺎﻳﺔ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺮﺟﻴﺢ ﺍﻟﺪﻋﻮﻯ ،ﻭﳍﺎ ﺩﺧﻮﻝ ﰲ ﺩﻋﻮﻯ ﺍﻹﻣﻼﻙ ﺍﳌﺮﺳﻠﺔ ﺍﻟﱵ ﻻ ﺗﺜﺒﺖ ﺑﻘﺮﻳﻨﺔ ﻭﻻ ﺃﻣﺎﺭﺓ ،ﻓﺪﺧﻮﳍﺎ ﰲ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﻳﺜﺒﺖ ﲟﺠﺮﺩ ﺍﻟﺸﺒﻪ ﺍﳋﻔﻲ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻒ ﺃﻭﱃ ﻭﺃﺣﺮﻯ .ﻭﺃﻣﺎ ﺃﻣﺮ ﺍﻟﺪﻳﺔ ﻓﻤﺸﻜﻞ ﺟﺪﺍ ،ﻓﺈﻥ ﻫﺬﺍ ﻟﻴﺲ ﲟﻮﺟﺐ ﺍﻵﻳﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﺗﻔﻮﻳﺖ ﻧﺴﺒﻪ ﲞﺮﻭﺝ ﺍﻟﻘﺮﻋﺔ ،ﻓﻴﻘﺎﻝ :ﻭﻁﺀ ﻛﻞ ﻭﺍﺣﺪ ﺻﺎﱀ ﳉﻌﻞ ﺍﻟﻮﻟﺪ ﻟﻪ ،ﻓﻘﺪ ﻓﻮﺗﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻴﻪ ﺑﻮﻃﺌﻪ ،ﻭﻟﻜﻦ ﱂ ﻳﺘﺤﻘﻖ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺍﻟﻮﻟﺪ ﻣﻨﻬﻢ ،ﻓﻠﻤﺎ ﺃﺧﺮﺟﺘﻪ ﺍﻟﻘﺮﻋﺔ ﻷﺣﺪﻫﻢ ،ﺻﺎﺭ ﻣﻔﻮﺗﺎ ﻟﻨﺴﺒﻪ ﻋﻦ ﺻﺎﺣﺒﻴﻪ ،ﻓﺄﺟﺮﻱ ﺫﻟﻚ ﳎﺮﻯ ﺇﺗﻼﻑ ﺍﻟﻮﻟﺪ، ﻭﻧﺰﻝ ﺍﻟﺜﻼﺛﺔ ﻣﱰﻟﺔ ﺃﺏ ﻭﺍﺣﺪ ،ﻓﺨﺼﺔ ﺍﳌﺘﻠﻒ ﻣﻨﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ،ﺇﺫ ﻗﺪ ﻋﺎﺩ ﺍﻟﻮﻟﺪ ﻟﻪ ،ﻓﻴﻐﺮﻡ ﻟﻜﻞ ﻣﻦ ﺻﺎﺣﺒﻴﻪ ﻣﺎ ﳜﺼﻪ ،ﻭﻫﻮﺛﻠﺚ ﺍﻟﺪﻳﺔ. ﻭﻭﺟﻪ ﺁﺧﺮ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ ،ﺃﻧﻪ ﳌﺎ ﺃﺗﻠﻔﻪ ﻋﻠﻴﻬﻤﺎ ﺑﻮﻃﺌﻪ ﻭﳊﻮﻕ ﺍﻟﻮﻟﺪ ﺑﻪ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻗﻴﻤﺘﻪ ،ﻭﻗﻴﻤﺔ ﺍﻟﻮﻟﺪ ﺷﺮﻋﺎ ﻫﻲ ﺩﻳﺘﻪ ،ﻓﻠﺰﻣﻪ ﳍﻤﺎ ﺛﻠﺜﺎ ﻗﻴﻤﺘﻪ ،ﻭﻫﻲ ﺛﻠﺜﺎ ﺍﻟﺪﻳﺔ، ﻭﺻﺎﺭ ﻫﺬﺍ ﻛﻤﻦ ﺃﺗﻠﻒ ﻋﺒﺪﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺷﺮﻳﻜﲔ ﻟﻪ ،ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺛﻠﺜﺎ ﺍﻟﻘﻴﻤﺔ ﻟﺸﺮﻳﻜﻴﻪ، ﻓﺈﺗﻼﻑ ﺍﻟﻮﻟﺪ ﺍﳊﺮ ﻋﻠﻴﻬﻤﺎ ﲝﻜﻢ ﺍﻟﻘﺮﻋﺔ ،ﻛﺈﺗﻼﻑ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻢ. ﻭﻧﻈﲑ ﻫﺬﺍ ﺗﻀﻤﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﻐﺮﻭﺭ ﲝﺮﻳﺔ ﺍﻷﻣﺔ ﻗﻴﻤﺔ ﺃﻭﻻﺩﻩ ﻟﺴﻴﺪ ﺍﻷﻣﺔ ﳌﺎ ﻓﺎﺕ ﺭﻗﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﳊﺮﻳﺘﻬﻢ ،ﻭﻛﺎﻧﻮﺍ ﺑﺼﺪﺩ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺭﻗﺎﺀ ،ﻭﻫﺬﺍ ﺃﻟﻄﻒ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻭﺃﺩﻗﻪ ،ﻭﺃﻧﺖ ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻛﺜﲑﺍ ﻣﻦ ﺃﻗﻴﺴﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺗﺸﺒﻴﻬﺎﻢ ،ﻭﺟﺪﺕ ﻫﺬﺍ ﺃﻗﻮﻯ ﻣﻨﻬﺎ ،ﻭﺃﻟﻄﻒ ﻣﺴﻠﻜﺎ ،ﻭﺃﺩﻕ ﻣﺄﺧﺬﺍ ،ﻭﱂ ﻳﻀﺤﻚ ﻣﻨﻪ ﺍﻟﻨﱯ ج ﺳﺪﻯ .ﻭﻗﺪ ﻳﻘﺎﻝ :ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﺣﺪﻳﺚ ﺍﻟﻘﺎﻓﺔ ،ﺑﻞ ﺇﻥ ﻭﺟﺪﺕ ﺍﻟﻘﺎﻓﺔ ﺗﻌﲔ ﺍﻟﻌﻤﻞ ﺎ ،ﻭﺇﻥ ﱂ
٢٩٤ ﺗﻮﺟﺪ ﻗﺎﻓﺔ ،ﺃﻭ ﺃﺷﻜﻞ ﻋﻠﻴﻬﻢ ،ﺗﻌﲔ ﺍﻟﻌﻤﻞ ﺬﺍ ﺍﻟﻄﺮﻳﻖ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺫﻛﺮ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻮﻟﺪ ﻣﻦ ﺃﺣﻖ ﺑﻪ ﰲ ﺍﳊﻀﺎﻧﺔ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ﺇﻥ ﺍﺑﲏ ﻫﺬﺍ ﻛﺎﻥ ﺑﻄﲏ ﻟﻪ ﻭﻋﺎﺀ، ﻭﺛﺪﱙ ﻟﻪ ﺳﻘﺎﺀ ،ﻭﺣﺠﺮﻱ ﻟﻪ ﺣﻮﺍﺀ ،ﻭﺇﻥ ﺃﺑﺎ ﻩ ﻃﻠﻘﲏ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻨﺘﺰﻋﻪ ﻣﲎ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ (١)#ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﺃﻥ ﺍﺑﻨﺔ ﲪﺰﺓ ﺍﺧﺘﺼﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﻭﺟﻌﻔﺮ ،ﻭﺯﻳﺪ .ﻓﻘﺎﻝ ﻋﻠﻰ :ﺃﻧﺎ ﺃﺣﻖ ﺎ ﻭﻫﻲ ﺍﺑﻨﺔ ﻋﻤﻰ ،ﻭﻗﺎﻝ ﺟﻌﻔﺮ :ﺍﺑﻨﺔ ﻋﻤﻲ ﻭﺧﺎﻟﺘﻬﺎ ﲢﱵ ،ﻭﻗﺎﻝ :ﺯﻳﺪ :ﺍﺑﻨﺔ ﺃﺧﻲ ،ﻓﻘﻀﻰ ﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳋﺎﻟﺘﻬﺎ ،ﻭﻗﺎﻝ$ :ﺍﳋﺎﻟﺔ ﲟﱰﻟﺔ ﺍﻷﻡ.(٢)# ﻭﺭﻭﻯ ﺃﻫﻞ ﺍﻟﺴﻨﻦ :ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰﺍﷲ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﲑ ﻏﻼﻣﺎ ﺑﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ) .(٣ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺻﺤﻴﺢ. ﻭﺭﻭﻯ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺃﻳﻀﺎ :ﻋﻨﻪ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ،ﻓﻘﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ! ﺇﻥ ﺯﻭﺟﻲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻫﺐ ﺑﺎﺑﲏ ،ﻭﻗﺪ ﺳﻘﺎﱐ ﻣﻦ ﺑﺌﺮ ﺃﰉ ﻋﻨﺒﺔ ﻭﻗﺪ ﻧﻔﻌﲏ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: $ﺍﺳﺘﻬﻤﺎ ﻋﻠﻴﻪ ،#ﻓﻘﺎﻝ ﺯﻭﺟﻬﺎ ﻣﻦ ﳛﺎﻗﲏ ﰲ ﻭﻟﺪﻱ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﻫﺬﺍ ﺃﺑﻮﻙ ﻭﻫﺬﻩ ﺃﻣﻚ ﺧﺬ ﺑﻴﺪ ﺃﻳﻬﻤﺎ ﺷﺌﺖ ،#ﻓﺄﺧﺬ ﺑﻴﺪ ﺃﻣﻪ ،ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ) .(٤ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ: ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ .ﻭﰲ $ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ :#ﻋﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﺃﻥ ﺟﺪﻩ ﺃﺳﻠﻢ ﻭﺃﺑﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻥ ﺗﺴﻠﻢ ،ﻓﺠﺎﺀ ﺑﺎﺑﻦ ﻟﻪ ﺻﻐﲑ ﱂ ﻳﺒﻠﻎ ،ﻗﺎﻝ ﻓﺄﺟﻠﺲ ﺍﻟﻨﱯ ج ﺍﻷﺏ ﻫﺎﻫﻨﺎ ﻭﺍﻷﻡ ﻫﺎﻫﻨﺎ ،ﰒ ﺧﲑ ﻭﻗﺎﻝ $ﺍﻟﱠﻠ ﻬﻢ ﺍﻫ ِﺪ ِﻩ #ﻓﺬﻫﺐ ﺇﱃ ﺃﺑﻴﻪ).(٥ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )(٢٢٧٦ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٢٣/٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(١٣٥٧ ) (٤ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ. ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )(١٨٥/٦ﰲ ﺍﻟﻄﻼﻕ.
٢٩٥ ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ ﻭﻗﺎﻝ :ﺃﺧﱪﱏ ﺟﺪﻱ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ ،ﺃﻧﻪ ﺃﺳﻠﻢ ﻭﺃﺑﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻥ ﺗﺴﻠﻢ ،ﻓﺄﺗﺖ ﺍﻟﻨﱮ ج ،ﻓﻘﺎﻟﺖ :ﺍﺑﻨﱴ ﻭﻫﻲ ﻓﻄﻴﻢ ﺃﻭ ﺷﺒﻬﻪ ،ﻭﻗﺎﻝ ﺭﺍﻓﻊ :ﺍﺑﻨﱵ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﺍﻗﻌﺪ ﻧﺎﺣﻴﺔ ،#ﻭﻗﺎﻝ ﳍﺎ$ :ﺍﻗﻌﺪﻱ ﻧﺎﺣﻴﺔ ،#ﻓﺄﻗﻌﺪ ﺍﻟﺼﺒﻴﺔ ﺑﻴﻨﻬﻤﺎ ،ﰒ ﻗﺎﻝ: $ﺍﺩﻋﻮﺍﻫﺎ ،#ﻓﻤﺎﻟﺖ ﺇﱃ ﺃﻣﻬﺎ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج$ :ﺍﻟﻠﻬﻢ ﺍﻫﺪﻫﺎ ،#ﻓﻤﺎﻟﺖ ﺇﱃ ﺃﺑﻴﻬﺎ، ﻓﺄﺧﺬﻫﺎ).(١ ﻓﺼﻞ
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ،ﻓﻬﻮ ﺣﺪﻳﺚ ﺍﺣﺘﺎﺝ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻭﱂ ﳚﺪﻭﺍ ﺚ ﰲ ﺳﻘﻮﻁ ﺑﺪﺍ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﻫﻨﺎ ﺑﻪ ،ﻭﻣﺪﺍﺭ ﺍﳊﺪﻳﺚ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﻨﱮ ج ﺣﺪﻳ ﹲ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻏﲑ ﻫﺬﺍ ،ﻭﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻷﺋﻤ ﹸﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ ،ﻭﻗﺪ ﺻﺮﺡ ﺑﺄﻥ ﺍﳉﺪ ﺚ ﻫﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﺒﻄﻞ ﻗﻮ ﹸﻝ ﻣ ﻦ ﻳﻘﻮ ﹸﻝ :ﻟﻌﻠﻪ ﳏﻤﺪ ﻭﺍﻟ ﺪ ﺷﻌﻴﺐ ،ﻓﻴﻜﻮﻥ ﺍﳊﺪﻳ ﹸ ﻉ ﺷﻌﻴﺐ ﻣﻦ ﺟﺪﻩ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﺒﻄﻞ ﻗﻮ ﹸﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻼ .ﻭﻗﺪ ﺻ ﺢ ﲰﺎ ﻣﺮﺳ ﹰ ﺝ ﺻﺤﻴﺤﻪ ،ﻭﻧﺺ ﻋﻠﻰ ﺻﺤﺔ ﺣﺪﻳﺜﻪ ،ﻭﻗﺎﻝ :ﻛﺎﻥ ﻱ ﺧﺎﺭ ﻣﻨﻘﻄﻊ ،ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﺒﺨﺎﺭ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳊﻤﻴﺪﻱ ،ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﳛﺘﺠﻮﻥ ﲝﺪﻳﺜﻪ ،ﹶﻓﻤﻦ ﺱ ﺑ ﻌ ﺪﻫﻢ؟! ﻫﺬﺍ ﻟﻔﻈﻪ .ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ :ﻫﻮ ﻋﻨﺪﻧﺎ ،ﻛﺄﻳﻮﺏ ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﻟﻨﺎ ﺍﺑﻦ ﻋﻤﺮ .ﻭﺣﻜﻰ ﺍﳊﺎﻛﻢ ﰲ $ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ #ﻟﻪ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺻﺤﺔ ﺣﺪﻳﺜﻪ ،ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ :ﻻﳜﺘﻠﻒ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﺎ ﺻﺤﻴﻔﺔ. ﻭﻗﻮﳍﺎ :ﻛﺎﻥ ﺑﻄﲏ ﻭﻋﺎﺀ ﺇﱃ ﺁﺧﺮﻩ ،ﺇﺩﻻ ٌﺀ ﻣﻨﻬﺎ ،ﻭﺗﻮﺳﻞ ﺇﱃ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﻪ ،ﻛﻤﺎ ﺏ ﱂ ﻳﺸﺎﺭﻛﻬﺎ ﰲ ﺫﻟﻚ ،ﻓﻨﺒﻬﺖ ﰲ ﻫﺬﺍ ﺺ ﺎ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃ ِﻦ ﺍﻟﺜﻼﺛﺔ ،ﻭﺍﻷ ﺍﺧﺘ ﺏ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﺬﻱ ﻃﻠﺒﺘﻪ ﺑﺎﻻﺳﺘﻔﺘﺎﺀ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﺬﻱ ﱂ ﻳﺸﺎ ِﺭﻛﹾﻬﺎ ﻓﻴﻪ ﺍﻷ ﻭﺍﳌﺨﺎﺻﻤﺔ. ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻌﺎﱐ ﻭﺍﻟﻌِﻠﻞ ،ﻭﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﻭﺇﻧﺎﻃﺘﻬﺎ ﺎ ،ﻭﺃﻥ ﻱ ﺃﺩﻟﺖ ﺑﻪ ﺍﳌﺮﺃ ﹸﺓ ﻒ ﺍﻟﺬ ﺫﻟﻚ ﺃﻣﺮ ﻣﺴﺘﻘﺮ ﰲ ﺍﻟ ِﻔ ﹶﻄ ِﺮ ﺍﻟﺴﻠﻴﻤ ِﺔ ﺣﱴ ِﻓﻄﹶﺮ ﺍﻟﻨﺴﺎﺀ ،ﻭﻫﺬﺍ ﺍﻟﻮﺻ ﻼ ﺃﻟﻐﺎﻩ، ﱯ ج ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﺃﺛﺮﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻃ ﹰ ﻭﺟﻌﻠﺘﻪ ﺳﺒﺒﹰﺎ ﻟﺘﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﻪ ،ﻗﺪ ﻗﺮﺭ ﻩ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢٤٤
٢٩٦ ﺑﻞ ﺗﺮﺗﻴﺒﻪ ﺍﳊﻜ ﻢ ﻋﻘﻴﺒﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﺄﺛﲑﻩ ﻓﻴﻪ ،ﻭﺃﻧﻪ ﺳﺒﺒﻪ. ﺏ ﱂ ﻳﺬﻛﺮ ﻟﻪ ﺣﻀﻮﺭﻭﻻ ﻭﺍﺳﺘﺪﻝ ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ،ﻓﺈﻥ ﺍﻷ ﺏ ﺣﺎﺿﺮﺍﹰ ،ﻓﻈﺎﻫﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﳐﺎﺻﻤﺔ ،ﻭﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻷﺎ ﻭﺍﻗﻌ ﹸﺔ ﻋﲔ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻷ ﱯ ج ﲟﻘﺘﻀﻰ ﻣﺴﺄﻟﺘﻬﺎ ،ﻭﺇﻻ ﻓﻼ ﻳﻔﺒﻞ ﻗﻮﻟﹸﻬﺎ ﻏﺎﺋﺒﺎﹰ ،ﻓﺎﳌﺮﺃﺓ ﺇﳕﺎ ﺟﺎﺀﺕ ﻣﺴﺘﻔﺘﻴﺔ ﺃﻓﺘﺎﻫﺎ ﺍﻟﻨ ﻋﻠﻰ ﺍﻟﺰﻭﺝ :ﺇﻧﻪ ﻃﻠﻘﻬﺎ ﺣﱴ ﻳﺤﻜﻢ ﳍﺎ ﺑﺎﻟﻮﻟﺪ ﲟﺠ ﺮ ِﺩ ﻗﻮﳍﺎ. ﻓﺼﻞ
ﻭﺩ ﹼﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺍﻓﺘﺮﻕ ﺍﻷﺑﻮﺍﻥِ ،ﻭﺑﻴﻨﻬﻤﺎ ﻭﻟﺪ ،ﻓﺎﻷ ﻡ ﺃﺣ ﻖ ﺑﻪ ﻣﻦ ﺍﻷﺏ ﻣﺎ ﻒ ﻳﻘﺘﻀﻲ ﲣﻴﲑﻩ ،ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﻓﻴﻪ ﱂ ﻳﻘﻢ ﺑﺎﻷ ﻡ ﻣﺎ ﳝﻨ ﻊ ﺗﻘﺪﳝﻬﺎ ،ﺃﻭ ﺑﺎﻟﻮﻟﺪ ﻭﺻ ﻧﺰﺍﻉ ،ﻭﻗﺪ ﻗﻀﻰ ﺑﻪ ﺧﻠﻴﻔ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﱂ ﻳﻨ ِﻜ ﺮ ﱄ ﻋﻤ ﺮ ﻗﻀﻰ ﲟﺜﻠﻪ ،ﻓﺮﻭﻯ ﻣﺎﻟﻚ ﰲ $ﺍﳌﻮﻃﺄ #ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺃﻧﻪ ﻋﻠﻴ ِﻪ ﻣﻨﻜِﺮ .ﻓﻠﻤﺎ ﻭ ﹶ ﻗﺎﻝ :ﲰﻌﺖ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻳﻘﻮﻝ :ﻛﺎﻧﺖ ﻋﻨﺪ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻣﺮﺃ ﹲﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻓﻮﻟﺪﺕ ﻟﻪ ﻋﺎﺻ ﻢ ﺑﻦ ﻋﻤﺮ ،ﰒ ﺇﻥ ﻋﻤ ﺮ ﻓﺎﺭﻗﻬﺎ ،ﻓﺠﺎﺀ ﻋ ﻤﺮ ﹸﻗﺒﺎﺀ ،ﻓﻮﺟﺪ ﺍﺑﻨﻪ ﻋﺎﺻﻤﹰﺎ ﻳﻠﻌﺐ ﺑﻔﻨﺎﺀ ﺍﳌﺴﺠﺪ ،ﻓﺄﺧﺬ ﺑﻌﻀﺪﻩِ ،ﻓﻮﺿﻌﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ،ﻓﺄﺩﺭﻛﺘﻪ ﺟﺪ ﹸﺓ ﺍﻟﻐﻼﻡ ،ﻓﻨﺎﺯﻋﺘﻪ ﺇﻳﺎﻩ ،ﺣﺘﻰ ﺃﺗﻴﺎ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺍﺑﲏ .ﻭﻗﺎﻟﺖ )(١ ﺍﳌﺮﺃﺓ :ﺍﺑﲏ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺧ ﱢﻞ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ،ﻓﻤﺎ ﺭﺍﺟﻌﻪ ﻋ ﻤﺮ ﺍﻟ ﹶﻜﻼﹶﻡ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻫﺬﺍ ﺧﱪ ﻣﺸﻬﻮﺭ ﻣﻦ ﻭﺟﻮﻩ ﻣﻨﻘﻄﻌﺔ ﻭﻣﺘﺼﻠﺔ ،ﺗﻠﻘﺎﻩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﺯﻭﺟﺔ ﻋﻤﺮ ﺃ ﻡ ﺍﺑﻨﻪ ﻋﺎﺻﻢ :ﻫﻲ ﲨﻴﻠﺔ ﺍﺑﻨﺔ ﻋﺎﺻﻢ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺃﰊ ﺍﻷﻗﻠﺢ ﺍﻷﻧﺼﺎﺭﻱ. ﻑ ﺃﰊ ﺑﻜﺮ ،ﻭﻟﻜﻨﻪ ﺳﻠﻢ ﻗﺎﻝ :ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻋﻤﺮ ﻛﺎﻥ ﻣﺬﻫﺒﻪ ﰲ ﺫﻟﻚ ﺧﻼ ﻟﻠﻘﻀﺎﺀ ﳑﻦ ﻟﻪ ﺍﳊﻜ ﻢ ﻭﺍﻹِﻣﻀﺎﺀ ،ﰒ ﻛﺎ ﹶﻥ ﺑ ﻌ ﺪ ﰲ ﺧﻼﻓﺘﻪ ﻳﻘﻀﻲ ﺑﻪ ﻭﻳﻔﱵ ،ﻭﱂ ﻳﺨﺎﻟﻒ ﱯ ﺻﻐﲑﹰﺍ ﻻ ﻳﻤﻴﺰ ،ﻭﻻ ﳐﺎﻟﻒ ﳍﻤﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ. ﺃﺑﺎ ﺑﻜﺮ ﰲ ﺷﻲﺀ ﻣﻨﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﺼ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﻧﻪ ﺃﺧﱪﻩ ﻋﻦ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻃﻠﻖ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺍﻣﺮﺃﺗﻪ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺃ ﻡ ﺍﺑﻨﻪ ﻋﺎﺻﻢ ،ﻓﻠﻘﻴﻬﺎ ﺗﺤ ِﻤﻠﹸﻪ ﲟﺤﺴﺮ ،ﻭﻗﺪ ﻓﹸ ِﻄ ﻢ ﻭﻣﺸﻰ ،ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﻟﻴﻨﺘﺰﻋ ﻪ ﻣﻨﻬﺎ ،ﻭﻧﺎﺯﻋﻬﺎ ﺇﻳﺎﻩ ﺣﺘﻰ ﺃﻭﺟ ﻊ ﺍﻟﻐﻼﻡ ﻭﺑﻜﻰ ،ﻭﻗﺎﻝ:ﺃﻧﺎ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ).(٧٦٨ ،٧٦٧/٢
٢٩٧ ﺃﺣ ﻖ ﺑﺈﺑﲏ ِﻣﻨﻚِ ،ﻓﺎﺧﺘﺼﻤﺎ ﺇﱃ ﺃﰊ ﺑﻜﺮ ،ﻓﻘﻀﻰ ﳍﺎ ِﺑ ِﻪ ﻭﻗﺎﻝ :ﺭﳛﻬﺎ ﻭﻓِﺮﺍﺷﻬﺎ ﻭﺣﺠ ﺮﻫﺎ ﺐ ﻭﳜﺘﺎ ﺭ ﻟﻨﻔﺴﻪ ،ﻭﳏﺴﺮ :ﺳﻮﻕ ﺑﲔ ﻗﺒﺎﺀ ﻭﺍﳌﺪﻳﻨﺔ).(١ ﺸ ﺧ ﲑ ﻟﻪ ﻣﻨﻚ ﺣﱴ ﻳ ِ ﺖ ﺍﻣﺮﺃ ﹸﺓ ﻋ ﻤ ﺮ ﻋ ﻤ ﺮ ﺇﱃ ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ،ﻋﻦ ﻋﺎﺻﻢ ،ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ :ﺧﺎﺻﻤ ِ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﻃﻠﹼﻘﻬﺎ ،ﻓﻘﺎ ﹶﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺍﻷﻡ ﺃﻋﻄﻒ، ﻭﺃﻟﻄﻒ ،ﻭﺃﺭﺣﻢ ،ﻭﺃﺣﲎ ،ﻭﺃﺭﺃﻑ ،ﻫﻲ ﺃﺣ ﻖ ﺑﻮﻟﺪﻫﺎ ﻣﺎ ﱂ ﺗﺘﺰﻭﺝ).(٢ ﻱ ﻳﻘﻮﻝ :ﺇﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﻀﻰ ﻋﻠﻰ ﻋ ﻤ ﺮ ﰲ ﺍﺑﻨﻪ ﺖ ﺍﻟﺰﻫﺮ ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﻤﺮ ﻗﺎﻝ :ﲰﻌ )(٣ ﻣﻊ ﺃﻣﻪ ،ﻭﻗﺎﻝ :ﺃﻣ ﻪ ﺃﺣ ﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﺘﺰﻭﺝ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳ ﹸﺔ :ﻫﻞ ﻛﺎﻧﺖ ﲔ ﺍﻷﻡ ﺃﻭﻻﹰ،ﰒ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳉﺪﺓ،ﺃﻭ ﻭﻗﻌﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﺎﺯﻋ ﹸﺔ ﻭﻗﻌﺖ ﺑﻴﻨﻪ ﻭﺑ ﺇﺣﺪﺍﳘﺎ. ﻗﻴﻞ:ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻗﺮﻳﺐ،ﻷﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻷﻡ ﻓﻮﺍﺿﺢ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﳉﺪﺓ،ﻓﻘﻀﺎﺀ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳍﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻡ ﺃﻭﱃ. ﻓﺼﻞ
ﺏ ﻋﻠﻰ ﺍﻷﻡ ﻭﻣﻦ ﰲ ﺟﻬﺘﻬﺎ ،ﻭﻫﻲ ﻭﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻧﻮﻋﺎﻥ :ﻧﻮﻉ ﻳﻘﺪﻡ ﻓﻴﻪ ﺍﻷ ﻉ ﺗﻘﺪﻡ ﻓﻴﻪ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﻫﻲ ﻭﻻﻳ ﹸﺔ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺮﺿﺎﻉ، ﻭﻻﻳﺔ ﺍﳌﺎﻝ ﻭﺍﻟﻨﻜﺎﺡ ،ﻭﻧﻮ ﻭﻗﹸ ﺪ ﻡ ﹸﻛ ﱞﻞ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﻓﻴﻤﺎ ﺟﻌﻞ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻟﺘﻤﺎﻡ ﻣﺼﻠﺤﺔ ﺍﻟﻮﻟﺪ ،ﻭﺗﻮﻗﻒ ﻣﺼﻠﺤﺘﻪ ﻋﻠﻰ ﻣﻦ ﻳﻠﻲ ﺫﻟﻚ ﻣﻦ ﺃﺑﻮﻳﻪ ،ﻭﲢﺼﻞ ﺑﻪ ﻛﻔﺎﻳﺘﻪ. ﻑ ﻭﺃﻓﺮﻍ ﳍﺎ،ﻟﺬﻟﻚ ﻑ ﺑﺎﻟﺘﺮﺑﻴﺔ ،ﻭﺃﻗﺪ ﺭ ﻋﻠﻴﻬﺎ ،ﻭﺃﺻﺒﺮ ﻭﺃﺭﺃ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﺴﺎ ُﺀ ﺃﻋﺮ ﺖ ﺍﻷﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﺏ. ﻗﹸ ﺪ ﻣ ِ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺟﺎ ﹸﻝ ﺃﻗﻮ ﻡ ﺑﺘﺤﺼﻴﻞ ﻣﺼﻠﺤﺔﺍﻟﻮﻟﺪﻭﺍﻻﺣﺘﻴﺎﻁ ﻟﻪ ﰲ ﺍﻟﺒﻀﻊ ،ﻗﹸ ﺪ ﻡ ﺏ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﻡ ،ﻓﺘﻘﺪ ﱘ ﺍﻷﻡ ﰲ ﺍﳊﻀﺎﻧﺔ ﻣِﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻻﺣﺘﻴﺎﻁ ﺍﻷ ﻟﻸﻃﻔﺎﻝ ،ﻭﺍﻟﻨﻈﺮ ﳍﻢ ،ﻭﺗﻘﺪ ﱘ ﺍﻷﺏ ﰲ ﻭﻻﻳﺔ ﺍﳌﺎﻝ ﻭﺍﻟﺘﺰﻭﻳﺞ ﻛﺬﻟﻚ. ﺖ ﺍ ُﻷﻡ ﻟﻜﻮﻥ ﺟﻬﺘﻬﺎ ﻣﻘﺪﻣ ﹰﺔ ﻋﻠﻰ ﺟﻬﺔ ﺍﻷﺑﻮﺓ ﰲ ﺍﳊﻀﺎﻧﺔ، ﻑ ﻫﺬﺍ ،ﻓﻬﻞ ﹸﻗﺪﻣ ِ ﺇﺫﺍ ﻋِ ﺮ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٦٠١ ) (٢ﺍﳌﺼﻨﻒ ).(١٢٦٠٠ ) (٣ﺍﳌﺼﻨﻒ ).(١٢٥٩٨
٢٩٨ ﻓﻘﺪﻣﺖ ﻷﺟﻞ ﺍﻷﻣﻮﻣﺔ ،ﺃﻭ ﹸﻗﺪﻣﺖ ﻋﻠﻰ ﺍﻷﺏ ،ﻟﻜﻮﻥ ﺍﻟﻨﺴﺎﺀ ﺃﻗﻮﻡ ﲟﻘﺎﺻﺪ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ،ﻓﻴﻜﻮﻥ ﺗﻘﺪﳝﻬﺎ ﻷﺟﻞ ﺍﻷﻧﻮﺛﺔ؟ ﻓﻔﻲ ﻫﺬﺍ ﻟﻠﻨﺎﺱ ﻗﻮﻻﻥ ﻭﳘﺎ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻳﻈﻬﺮ ﺃﺛﺮﻫﻤﺎ ﰲ ﺗﻘﺪﱘ ﻧﺴﺎﺀ ﺍﻟﻌﺼﺒﺔ ﻋﻠﻰ ﺃﻗﺎﺭﺏ ﺍﻷﻡ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ،ﻛﺄﻡ ﺍﻷﻡ ،ﻭﺃﻡ ﺍﻷﺏ ،ﻭﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ،ﻭﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ،ﻭﺍﳋﺎﻟﺔ ،ﻭﺍﻟﻌﻤﺔ ،ﻭﺧﺎﻟﺔ ﺍﻷﻡ، ﻭﺧﺎﻟﺔ ﺍﻷﺏ ،ﻭﻣﻦ ﻳﺪﱄ ﻣﻦ ﺍﳋﺎﻻﺕ ﻭﺍﻟﻌﻤﺎﺕ ﺑﺄﻡ ،ﻭﻣﻦ ﻳﺪﱄ ﻣﻨﻬﻦ ﺑﺄﺏ ،ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﺏ .ﻭﺍﻟﺜﺎﻧﻴﺔ ﻭﻫ ﻲ ﺃﺻ ﺢ ﺏ ﺍﻷ ِ ﺏ ﺍﻷﻡ ﻋﻠﻰ ﺃﻗﺎﺭ ِ ﻋﻦ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ .ﺇﺣﺪﺍﳘﺎ ﺗﻘﺪ ﱘ ﺃﻗﺎﺭ ِ ﺩﻟﻴﻼﹰ ،ﻭﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺗﻘﺪ ﱘ ﺃﻗﺎﺭﺏ ﺍﻷﺏ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺖ ﻣﻦ ﺍﻷﺏ ﺃﺣ ﻖ ﻣﻦ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﻭﺃﺣ ﻖ ﻣﻦ ﺍﳋﺮﻗﻲ ﰲ $ﳐﺘﺼﺮﻩ #ﻓﻘﺎﻝ ﻭﺍﻷﺧ ﺏ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺃ ﻡ ﺍﻷﻡ ﻛﻤﺎ ﺍﳋﺎﻟﺔ ،ﻭﺧﺎﻟﺔ ﺍﻷﺏ ﺃﺣ ﻖ ﻣِﻦ ﺧﺎﻟﺔ ﺍﻷﻡ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺄ ﻡ ﺍﻷ ِ ﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ.. ﻧ ﺏ ﺍﻷﺏ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﻘﺪﻣﻮﻥ ﻋﻠﻰ ﺃﻗﺎﺭﺏ ﺍﻷﻡ ،ﻭﺍﻷﺥ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ :ﻓﺄﻗﺎﺭ ﻟﻸﺏ ﺃﺣﻖ ﻣﻦ ﺍﻷﺥ ﻟﻸﻡ،ﻭﺍﻟﻌﻢ ﺃﻭﱃ ﻣﻦ ﺍﳋﺎﻝ،ﻫﺬﺍ ﺇﻥ ﻗﻠﻨﺎ:ﺇﻥ ﻷﻗﺎﺭﺏ ﺍﻷﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻼ ﰲ ﺍﳊﻀﺎﻧﺔ ،ﻭﰲ ﺫﻟﻚ ﻭﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﻣﺪﺧ ﹰ ﺤ ﺮﻡٍ ،ﺃﻭ ﻻﻣﺮﺃﺓ ﻭﺍﺭﺛﺔ،ﺃﻭ ﻣﺪﻟﻴﺔ ﺑﻌﺼﺒﺔ ،ﺃﻭ ﻭﺍﺭﺙ.. ﺣﻀﺎﻧﺔ ﺇﻻ ﻟﺮﺟﻞ ﻣِﻦ ﺍﻟﻌﺼﺒﺔ ﻣ ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﳍﻢ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﻔﺮﻳﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﰊ ﺣﻨﻴﻔﺔ، ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺭﺟﺤﺎﻥ ﺟﻬﺔ ﺍﻷﺑﻮﺓ ﻋﻠﻰ ﺟﻬﺔ ﺍﻷﻣﻮﻣﺔ ﰲ ﺍﳊﻀﺎﻧﺔ ،ﻭﺃﻥ ﺍﻷﻡ ﺇﳕﺎ ﻗﺪﻣﺖ ﻟﻜﻮﺎ ﺃﻧﺜﻰ ﻻ ﻟﺘﻘﺪﱘ ﺟﻬﺘﻬﺎ ،ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺟﻬﺘﻬﺎ ﺭﺍﺟﺤ ﹰﺔ ﻟﺘﺮ ﺟ ﺢ ﺭﺟﺎﳍﺎ ﻭﻧﺴﺎﺅﻫﺎ ﻋﻠﻰ ﺍﻟﺮﺟﺎ ِﻝ ﻭﺍﻟﻨﺴﺎ ِﺀ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ،ﻭﳌﺎ ﱂ ﻳﺘﺮﺟﺢ ﺭﺟﺎﻟﹸﻬﺎ ﻕ ﺍﳌﺆﺛﺮ؟ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺻﻮ ﹶﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍ ِﻋ ﺪﻩ ﺷﺎﻫﺪ ﹲﺓ ﺑﺘﻘﺪﱘ ﺍﺗﻔﺎﻗﺎﹰﻓﻜﺬﻟﻚ ﺍﻟﻨﺴﺎﺀ ،ﻭﻣﺎ ﺍﻟﻔﺮ ﺃﻗﺎﺭﺏ ﺍﻷﺏ ﰲ ﺍﳌﲑﺍﺙ ،ﻭﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ،ﻭﻭﻻﻳﺔ ﺍﳌﻮﺕ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﱂ ﻳﻌﻬﺪ ﰲ ﺍﻟﺸﺮﻉ ﺗﻘﺪ ﱘ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﰲ ﺣﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ،ﻓﻤﻦ ﻗﺪﻣﻬﺎ ﰲ ﺍﳊﻀﺎﻧﺔ ،ﻓﻘﺪ ﺧﺮﺝ ﻋﻦ ﻣﻮﺟﺐ ﺍﻟﺪﻟﻴﻞ. ﺏ ﰲ ﺍﳌﺄﺧﺬ ﻫﻮ ﺃﻥ ﺍﻷﻡ ﺇﳕﺎ ﹸﻗﺪﻣﺖ ،ﻷﻥ ﺍﻟﻨﺴﺎ َﺀ ﺃﺭﻓ ﻖ ﺑﺎﻟﻄﻔﻞ ،ﻭﺃﺧ ﱪ ﻓﺎﻟﺼﻮﺍ ﺑﺘﺮﺑﻴﺘﻪ ،ﻭﺃﺻ ﱪ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳉﺪ ﹸﺓ ﺃﻡ ﺍﻷﺏ ﺃﻭﱃ ﻣﻦ ﺃ ﻡ ﺍﻷﻡ ،ﻭﺍﻷﺧﺖ ﻟﻸﺏ ﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ، ﺃﻭﱃ ﻣِﻦ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﺍﻟﻌﻤ ﹸﺔ ﺃﻭﱃ ﻣﻦ ﺍﳋﺎﻟﺔ ،ﻛﻤﺎ ﻧ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻘ ﺪ ﻡ ﺃ ﹸﰎ ﺍﻷﺏ ﻋﻠﻰ ﺃﺏ ﺍﻷﺏ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ.
٢٩٩ ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﺍﻷﺻﻞ ،ﻓﻬﻮ ﺃﺻﻞ ﻣ ﱠﻄﺮِﺩ ﻣﻨﻀﺒﻂ ﻻ ﺗﺘﻨﺎﻗﺾ ﻓﺮﻭﻋﻪ ،ﺑﻞ ﺇﻥ ﺍﺗﻔﻘﺖ ﺍﻟﻘﺮﺍﺑ ﹸﺔ ﻭﺍﻟﺪﺭﺟ ﹸﺔ ﻭﺍﺣﺪﺓ ﹸﻗﺪﻣﺖ ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ،ﻓﺘﻘﺪﻡ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺥ،ﻭﺍﻟﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻢ ،ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﳋﺎﻝ ،ﻭﺍﳉﺪ ﹸﺓ ﻋﻠﻰ ﺍﳉﺪ ،ﻭﺃﺻﻠﹸﻪ ﺗﻘﺪﱘ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ .ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻘﺮﺍﺑﺔﹸ ،ﹸﻗﺪﻣﺖ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﺏ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ،ﻓﺘﻘﺪﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ، ﻭﺍﻟﻌﻤﺔ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ،ﻭﻋﻤ ﹸﺔ ﺍﻷﺏ ﻋﻠﻰ ﺧﺎﻟﺘﻪ ،ﻭﻫﻠﻢ ﺟﺮﹰﺍ. ﺱ ﺍﳌﻄﺮﺩ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﻀﻰ ﺑﻪ ﺳﻴ ﺪ ﻗﹸﻀﺎ ِﺓ ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﻋﺘﺒﺎ ﺭ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﻟﻘﻴﺎ ﺍﻹِﺳﻼﻡ ﺷﺮﻳﺢ ،ﻛﻤﺎ ﺭﻭﻯ ﻭﻛﻴﻊ ﰲ $ﻣﺼﻨﻔﻪ #ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻘﺒﺔ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺎﻝ :ﺍﺧﺘﺼﻢ ﻋ ﻢ ﻭﺧﺎ ﹲﻝ ﺇﱃ ﺷﺮﻳﺢ ﰲ ﻃﻔﻞ ،ﻓﻘﻀﻰ ﺑﻪ ﻟﻠﻌﻢ ،ﻓﻘﺎﻝ ﺍﳋﺎﻝ :ﺃﻧﺎ ﺃﹸﻧﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﱄ ،ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ ﺷﺮﻳﺢ. ﻚ ﻏ ﲑ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ،ﻣﺜﺎﻟﻪ :ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻭﺃﲪﺪ ﰲ ﻭﻣﻦ ﺳﻠ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ ،ﻳﻘ ﺪﻣﻮﻥ ﺃﻡ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ ،ﰒ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ،ﻭﺃﲪﺪ ﰲ ﺍﳌﻨﺼﻮﺹ ﻋﻨﻪ :ﺗﻘﺪﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻓﺘﺮﻛﻮﺍ ﺍﻟﻘﻴﺎﺱ ،ﻭﻃﺮﺩﻩ ﺃﺑﻮ ﺖ ﻟﻸﻡ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ .ﻗﺎﻟﻮﺍ :ﻷﺎ ﺣﻨﻴﻔﺔ ،ﻭﺍﳌﺰﱐ ،ﻭﺍﺑﻦ ﺳﺮﻳﺞ ،ﻓﻘﺎﻟﻮﺍ :ﺗﻘﺪﻡ ﺍﻷﺧ ﺗﺪﱄ ﺑﺎﻷﻡ ،ﻭﺍﻷﺧﺖ ﻟﻸﺏ ﺑﺎﻷﺏ ،ﻓﻠﻤﺎ ﹸﻗ ﺪﻣﺖ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ،ﻗﹸ ﺪ ﻡ ﻣﻦ ﻳﺪﱄ ﺎ ﻋﻠﻰ ﻣﻦ ﻳﺪﱄ ﺑﻪ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺃﺷ ﺪ ﺗﻨﺎﻗﻀﹰﺎ ﻣﻦ ﺍﻷﻭﻝ ﻷﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺟ ﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻷﺻﻮﻝ ﰲ ﺗﻘﺪ ِﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ،ﻭﺧﺎﻟﻔﻮﺍ ﺫﻟﻚ ﰲ ﺃﻡ ﺍﻷﻡ ﻭﺃﻡ ﺱ ﰲ ﺍﳌﻮﺿﻌﲔِ ،ﻭﻗﺪﻣﻮﺍ ﺍﻟﻘﺮﺍﺑ ﹶﺔ ﺍﻟﱵ ﺃﺧﺮﻫﺎ ﺍﻟﺸﺮﻉ ،ﻭﺃﺧﺮﻭﺍ ﺍﻷﺏ ،ﻭﻫﺆﻻﺀ ﺗﺮﻛﻮﺍ ﺍﻟﻘﻴﺎ ﺍﻟﻘﺮﺍﺑ ﹶﺔ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ،ﻭﱂ ﳝﻜﻨﻬﻢ ﺗﻘﺪﳝﻬﺎ ﰲ ﹸﻛﻞﱢ ﻣﻮﺿﻊ ،ﻓﻘﺪﻣﻮﻫﺎ ﰲ ﻣﻮﺿﻊ ،ﻭﺃ ﺧﺮﻭﻫﺎ ﰲ ﻏﲑ ِﻩ ﻣﻊ ﺗﺴﺎﻭﻳﻬﻤﺎ ،ﻭﻣﻦ ﺫﻟﻚ ﺗﻘﺪ ﱘ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳉﺪﻳﺪ ﺍﳋﺎﻟ ﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻣﻊ ﺗﻘﺪﳝﻪ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﻃﺮﺩ ﻗﻴﺎﺳﻪ ﰲ ﺗﻘﺪﱘ ﺃﻡ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ ،ﻓﻮﺟﺐ ﻚ ﻣ ﻦ ﹶﻗ ﺪ ﻡ ﻣِﻦ ﺃﺻﺤﺎﺏ ﺗﻘﺪ ﱘ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ ﻭﺍﻟﻌﻤﺔ ،ﻭﻛﺬﻟ ﺃﲪﺪ ﺍﳋﺎﻟﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ،ﻭﻗ ﺪ ﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻛﻘﻮﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺃﺻﺤﺎﺑﻪ،ﻭﺻﺎﺣﺐ $ﺍﳌﻐﲏ #ﻓﻘﺪ ﺗﻨﺎﻗﻀﻮﺍ. ﺖ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ، ﻓﺈﻥ ﻗﻴﻞ :ﺍﳋﺎﻟ ﹸﺔ ﺗﺪﱄ ﺑﺎﻷﻡ ،ﻭﺍﻟﻌﻤﺔ ﺗﺪﱄ ﺑﺎﻷﺏ ،ﻓﻜﻤﺎ ﻗﺪﻣ ِ ﱯ ج ،ﻓﺎﻟﻌﻤ ﹸﺔ ﲟﱰﻟﺔ ﺍﻷﺏ. ﹸﻗﺪﻡ ﻣﻦ ﻳﺪﱄ ﺎ ،ﻭﻳﺰﻳﺪﻩ ﺑﻴﺎﻧﹰﺎ ﻛﻮ ﹸﻥ ﺍﳋﺎﻟﺔ ﺃ ﻣﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ﻗﻴﻞ :ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﱂ ﻳﻘﺪﻡ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻟﻘﻮﺓ ﺍﻷﻣﻮﻣﺔ ،ﻭﺗﻘﺪﱘ ﻫﺬﻩ ﺍﳉﻬﺔ ،ﺑﻞ ﻟﻜﻮﺎ
٣٠٠ ﺖ ﻟﻪ ﺍﻷﻡ ﻣﻮﺟﻮﺩ ﻓﻴﻬﻤﺎ ،ﻭﺍﻣﺘﺎﺯﺕ ﺍﻟﻌﻤ ﹸﺔ ﺃﻧﺜﻰ ،ﻓﺈﺫﺍ ﻭِ ﺟ ﺪ ﻋﻤ ﹲﺔ ﻭﺧﺎﻟﺔ ،ﻓﺎﳌﻌﲎ ﺍﻟﺬﻱ ﹸﻗ ﺪ ﻣ ﱯ ج ﻗﻀﻰ ﺑﺎﺑﻨﺔ ﲪﺰﺓ ﳋﺎﻟﺘﻬﺎ ،ﻭﻗﺎﻝ: ﺑﺄﺎ ﺗﺪﱄ ﺑﺄﻗﻮﻯ ﺍﻟﻘﺮﺍﺑﺘﲔ ،ﻭﻫﻲ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﺏ ،ﻭﺍﻟﻨ $ﺍﳋﹶﺎﻟﺔﹸ ﺃﹸﻡ#ﺣﻴﺚ ﱂ ﻳﻜﻦ ﳍﺎ ﻣﺰﺍﺣﻢ ﻣِﻦ ﺃﻗﺎﺭﺏ ﺍﻷﺏ ﺗﺴﺎﻭﻳﻬﺎ ﰲ ﺩﺭﺟﺘﻬﺎ. ﺖ ﲪﺰﺓ ،ﻭﻛﺎﻧﺖ ﺇﺫ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻛﺎﻥ ﳍﺎ ﻋﻤﺔ ﻭﻫﻰ ﺻﻔﻴ ﹸﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﺧ ﻼ ﻣِﻦ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻥ ﺫﺍﻙ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈﺎ ﻫﺎﺟﺮﺕ ،ﻭﺷﻬﺪﺕ ﺍﳋﻨﺪﻕ ،ﻭﻗﺘﻠﺖ ﺭﺟ ﹰ ﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ،ﻭﺑﻘﻴﺖ ﺇﱃ ﻑ ﺑﺎﳊِﺼﻦ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ ،ﻭﻫﻲ ﺃﻭﻝ ﺍﻣﺮﺃﺓ ﻗﺘﻠﺖ ﺭﺟ ﹰ ﻳﻄﻮ ﱯ ج ﺍﳋﺎﻟﺔ ﻋﻠﻴﻬﺎ ،ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﻦ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻘﺪﻡ ﺍﻟﻨ ﺟﻬﺔ ﺍﻷﻡ ﻋﻠﻰ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﺏ. ﻗﻴﻞ :ﺇﳕﺎ ﻳﺪﻝﱡ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻔﻴﺔ ﻗﺪ ﻧﺎﺯﻋﺖ ﻣﻌﻬﻢ ،ﻭﻃﻠﺒﺖ ﺍﳊﻀﺎﻧﺔ، ﻓﻠﻢ ﻳﻘﺾ ﳍﺎ ﺎ ﺑﻌﺪ ﻃﻠﺒﻬﺎ ،ﻭﻗﺪﻡ ﻋﻠﻴﻬﺎ ﺍﳋﺎﻟﺔ ،ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﱂ ﲤﻨﻊ ﻣﻨﻬﺎ ﺖ ﻫﺬﻩ ﻟﻌﺠﺰﻫﺎ ﻋﻨﻬﺎ ،ﻓﺈﺎ ﺗﻮﻓﻴﺖ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻋﻦ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﺳﻨﺔ ،ﻓﻴﻜﻮﻥ ﳍﺎ ﻭﻗ ﺍﳊﻜﻮﻣﺔ ﺑِﻀ ﻊ ﻭﲬﺴﻮﻥ ﺳﻨﺔ ،ﻓﻴﺤﺘ ِﻤ ﹸﻞ ﺃﺎ ﺗﺮﻛﺘﻬﺎ ﻟﻌﺠﺰﻫﺎ ﻋﻨﻬﺎ ،ﻭﱂ ﺗﻄﻠﺒﻬﺎ ﻣﻊ ﻗﺪﺭﺎ، ﻭﺍﳊﻀﺎﻧ ﹸﺔ ﺣ ﻖ ﻟﻠﻤﺮﺃﺓ ،ﻓﺈﺫﺍ ﺗﺮﻛﺘﻬﺎ ،ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻏﲑﻫﺎ. ﻭﺑﺎﳉﻤﻠﺔ :ﻓﺈﳕﺎ ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺻﻔﻴ ﹶﺔ ﺧﺎﺻﻤﺖ ﰲ ﺍﺑﻨﺔ ﺃﺧﻴﻬﺎ ،ﻭﻃﻠﺒﺖ ﻛﻔﺎﻟﹶﺘﻬﺎ ،ﻓﻘﺪﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳋﺎﻟﺔ ،ﻭﻫﺬﺍ ﻻ ﺳﺒﻴ ﹶﻞ ﺇﻟﻴﻪ. ﻓﺼﻞ
ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﳌﺎ ﻗﺪﻡ ﺃ ﻡ ﺍﻷﻡ ﻋﻠﻰ ﺃ ﻡ ﺍﻷﺏ ،ﻗﺪﻡ ﺍﳋﺎﻟ ﹶﺔ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ ،ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﰲ ﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﻫﺆﻻﺀ ،ﻋﻠﻰ ﻭﺟﻬﲔ ،ﻓﺄﺣ ﺪ ﺍﻟﻮﺟﻬﲔ :ﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴِﻪ ،ﻭﻋﻠﻰ ﺃﻣﻪ ،ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ،ﻓﻜﻴﻒ ﺏ ﻭﺃﻗﺎﺭﺑﻪ ﺃﺷﻔ ﻖ ﺗﻘﺪﻡ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﻡ ﻭﺇﻥ ﺑﻌﺪﺕ ﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴﻪ ،ﻭﻋﻠﻰ ﻗﺮﺍﺑﺘﻪ ﻣﻊ ﺃﻥ ﺍﻷ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ،ﻭﺃﺭﻋﻰ ﳌﺼﻠﺤﺔ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﻷﻡ؟ ﻓﺈﻧﻪ ﻟﻴﺲ ﺇﻟﻴﻬﻢ ﲝﺎﻝ ،ﻭﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ،ﺑﻞ ﺏ ﺃﺑﻴﻪ ،ﻭﻫﻢ ﺃﻭﱃ ﺑﻪ ،ﻳﻌ ِﻘﻠﹸﻮﻥ ﻋﻨﻪ، ﻫﻮ ﺃﺟﻨﱯ ﻣﻨﻬﻢ ،ﻭﺇﳕﺎ ﻧﺴﺒﻪ ﻭﻭﻻﺅﻩ ﺇﱃ ﺃﻗﺎﺭ ِ ﺕ ﺍﻟﻘﺮﺍﺑ ﹶﺔ ﺑﻴﻨﻬﻢ ﲞﻼﻑ ﻭﻳﻨﻔﻘﻮﻥ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ،ﻭﻳﺘﻮﺍﺭﺛﻮﻥ ﺑﺎﻟﺘﻌﺼﻴﺐ ﻭﺇﻥ ﺑﻌﺪ ِ ﺙ ﻓﻴﻬﺎ ﺇﻻ ﰲ ﺃﻣﻬﺎﺎ ،ﻭﺃﻭﻝ ﺩﺭﺟﺔ ﻣِﻦ ﺖ ﻓﻴﻬﺎ ﺫﻟﻚ ،ﻭﻻ ﺗﻮﺍﺭ ﹶ ﻗﺮﺍﺑ ِﺔ ﺍﻷﻡ ،ﻓﺈﻧﻪ ﻻ ﻳﺜﺒ
٣٠١ ﻓﺮﻭﻋﻬﺎ ،ﻭﻫﻢ ﻭﻟﺪﻫﺎ ،ﻓﻜﻴﻒ ﺗﻘﺪﻡ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﻣﻦ ﰲ ﺟﻬﺘﻪ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻗﻴﻞ ﺑﺘﻘﺪﱘ ﺧﺎﻟﺔ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﺃﻣﻪ ،ﻓﻬﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳑﺎ ﺗﺄﺑﺎﻩ ﺃﺻﻮ ﹸﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍ ِﻋﺪﻫﺎ. ﻭﻫﺬﺍ ﻧﻈ ﲑ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﰲ ﺗﻘﺪﱘ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﻡ ،ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ،ﻭﳐﺎﻟﻔﺔ ﺍﻟﻘﻴﺎﺱ..ﻭﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﻥ ﻛﻠﺘﻴﻬﻤﺎ ﺗﺪﻟﻴﺎﻥ ﺑﺎﻷﻡ ﺍﳌﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻷﺏ ،ﻓﺘﻘﺪﻣﺎﻥ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ،ﻓﺈﻥ ﺍﻷﻡ ﳌﺎ ﺳﺎﻭﺕ ﺍﻷﺏ ﰲ ﺍﻟﺪﺭﺟﺔ ،ﻭﺍﻣﺘﺎﺯﺕ ﻋﻠﻴﻪ ﺖ ﻣﻦ ﺖ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻷﺧ ﺑﻜﻮﺎ ﺃﻗﻮ ﻡ ﺑﺎﳊﻀﺎﻧﺔ ،ﻭﺃﻗﺪ ﺭ ﻋﻠﻴﻬﺎ ﻭﺃﺻﱪ ،ﹸﻗ ﺪ ﻣ ﺏ ﺇﱃ ﻭﻟﺪﻩ ﻣﻨﻪ ،ﻓﻜﻴﻒ ﺍﻷﻡ ،ﻭﺍﳋﺎﻟ ﹸﺔ ﻣﻊ ﺍﻷﺏ ،ﻓﺈﻤﺎ ﻻ ﻳﺴﺎﻭﻳﺎﻧﻪ ،ﻭﻟﻴﺲ ﺃﺣ ﺪ ﺃﻗﺮ ﺖ ﺍﻣﺮﺃﺗﻪ ،ﺃﻭ ﺃﺧﺘﻬﺎ؟ ﻭﻫﻞ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺍﻟﺸﻔﻘﺔ ﻓﻴﻬﻤﺎ ﺃﻛﻤﻞ ﻣﻨﻪ؟ ﺗ ﹶﻘﺪ ﻡ ﻋﻠﻴﻪ ﺑﻨ ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ ﻓﻬﻢ ﻧﺼﻪ ﻫﺬﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ. ﺃﺣﺪﻫﺎ :ﺇﳕﺎ ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺍﻷﺏ ﻷﻧﻮﺛﺘﻬﺎ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻘ ﺪ ﻡ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰﻛﻞ ﺭﺟﻞ ،ﻓﺘﻘﺪ ﻡ ﺧﺎﻟﺔ ﺍﳋﺎﻟﺔ ﻭﺇﻥ ﻋﻠﺖ ،ﻭﺑﻨﺖ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺏ. ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﳋﺎﻟ ﹶﺔ ﻭﺍﻷﺧﺖ ﻟﻸﻡ ﱂ ﺗﺪﻟﻴﺎ ﺑﺎﻷﺏ ،ﻭﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ، ﹶﻓﺘﻘﺪ ﻡ ﻧﺴﺎ ُﺀ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰ ﻛﻞ ﺭﺟ ٍﻞ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺃﺩﻟﲔ ﺑﻪ ،ﻓﻼ ﺗﻘﺪﻣﻦ ﻋﻠﻴﻪ ،ﻷﻦ ﻓﺮﻋﻪ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻻ ﺗ ﹶﻘﺪﻡ ﺃ ﻡ ﺍﻷﺏ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﻻ ﺍﻷﺧﺖ ﻭﺍﻟﻌﻤﺔ ﻋﻠﻴﻪ ،ﻭﺗﻘﺪﻡ ﻋﻠﻴﻪ ﺃﻡ ﺍﻷﻡ ،ﻭﺍﳋﺎﻟﺔ ،ﻭﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺿﻌﻴﻒ ﺟﺪﺍﹰ ،ﺇﺫ ﻳﺴﺘﻠ ِﺰﻡ ﺗﻘﺪﱘ ﻗﺮﺍﺑﺔ ﺏ ﺇﺫﺍ ﻗﹸ ﺪ ﻡ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ ﻓﺘﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻷﻡ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷ ﺍﻷﺧﺖ ﻟﻸﻡ ﺃﻭﱃ ،ﻷﻥ ﺍﻷﺧﺖ ﻟﻸﺏ ﻣﻘﺪﻣﺔ ﻋﻠﻴﻬﺎ ،ﻓﻜﻴﻒ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴﻪ؟ ﻫﺬﺍ ﺗﻨﺎﻗﺾ ﺑﻴﻦ.. ﺍﻟﺜﺎﻟﺚ :ﺗﻘﺪ ﱘ ﻧﺴﺎﺀ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻬﺎﺗﻪ ﻭﺳﺎﺋﺮ ﻣﻦ ﰲ ﺟﻬﺘﻪ ،ﻗﺎﻟﻮﺍ.: ﻓﻌﻠﻰ ﻫﺬﺍ ،ﻓﻜﻞ ﺍﻣﺮﺃﺓ ﰲ ﺩﺭﺟﺔ ﺭﺟﻞ ﺗ ﹶﻘﺪ ﻡ ﻋﻠﻴﻪ ،ﻭﻳﻘﺪﻡ ﻣﻦ ﺃﺩﱃ ﺎ ﻋﻠﻰ ﻣﻦ ﺃﺩﱃ ﺖ ﺍﻷ ﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﻫﻲ ﰲ ﺩﺭﺟﺘﻪ ﻗﺪﻣﺖ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﻋﻠﻰ ﺑﺎﻟﺮﺟﻞ ،ﻓﻠﻤﺎ ﻗﹸ ﺪ ﻣ ِ ﺖ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ .ﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ،ﻭﻗﹸ ﺪ ﻣ ِ ﰲ $ﳏﺮﺭﻩ #ﻣﻦ ﺗﱰﻳﻞ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﶈﺎﻣﻞ ﺍﻟﺜﻼﺙ ،ﻭﻫﻮ ﳐﺎﻟﻒ ﻟﻌﺎﻣﺔ ﻧﺼﻮﺻﻪ ﰲ ﺗﻘﺪ ِﱘ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﻋﻠﻰ ﺍﳋﺎﻟﺔ ،ﻭﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﻷﺏ ﻋﻠﻰ ﺧﺎﻟﺔ
٣٠٢ ﺍﻷﻡ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﺍﳋﺮﻗﻲ ﰲ$ﳐﺘﺼﺮﻩ #ﻏﲑﻩ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺧﺮﺟﻬﺎ ﺍﺑ ﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺘﲔ ﰲ ﺃﻡ ﺍﻷﻡ ،ﻭﺃﻡ ﺍﻷﺏ ،ﻭﻟﻜﻦ ﻧﺼﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﳋﺮﻗﻲ ،ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﻒ ﻣﻨﻬﺎ ﺣﻜﺎﻫﺎ ﺻﺎﺣﺐ $ﺍﶈﺮﺭ#ﺿﻌﻴﻔﺔ ﻣﺮﺟﻮﺣﺔ ،ﻓﻠﻬﺬﺍ ﺟﺎﺀﺕ ﻓﺮﻭﻋﻬﺎ ﻭﻟﻮﺍ ِﺯﻣﻬﺎ ﺃﺿﻌ ﲞﻼﻑ ﺳﺎﺋﺮ ﻧﺼﻮﺻﻪ ﰲ ﺟﺎﺩﺓ ﻣﺬﻫﺒﻪ. ﻓﺼﻞ
ﺏ ﺑﻀﺎﺑﻂ ،ﻓﻘﺎﻝ :ﹸﻛﻞﱡ ﻋﺼﺒﺔ ،ﻓﺈﻧﻪ ﻳﻘﺪ ﻡ ﻋﻠﻰ ﻭﻗﺪ ﺿﺒﻂ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻫﺬﺍ ﺍﻟﺒﺎ ﺏ ﻣﻨﻪ ،ﻭﺇﺫﺍ ﺗﺴﺎﻭﻳﺎ ،ﻓﻌﻠﻰ ﻭﺟﻬﲔ .ﻓﻌﻠﻰ ﻛﻞ ﺍﻣﺮﺃﺓ ﻫﻲ ﺃﺑﻌ ﺪ ﻣﻨﻪ ،ﻭﻳﺘﺄﺧﺮ ﻋﻤﻦ ﻫﻲ ﺃﻗﺮ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﻳﻘ ﺪ ﻡ ﺍﻷﺏ ﻋﻠﻰ ﺃﻣﻪ ،ﻭﻋﻠﻰ ﺃﻡ ﺍﻷﻡ ﻭﻣﻦ ﻣﻌﻬﺎ ،ﻭﻳﻘﺪﻡ ﺍﻷﺥ ﻋﻠﻰ ﺍﺑﻨﺘﻪ ﻭﻋﻠﻰ ﺍﻟﻌﻤﺔ ،ﻭﺍﻟﻌﻢ ﻋﻠﻰ ﻋﻤﺔ ﺍﻷﺏ ،ﻭﺗﻘﺪﻡ ﺃ ﻡ ﺍﻷﺏ ﻋﻠﻰ ﺟﺪ ﺍﻷﺏ ،ﰲ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺃﺏ ﺍﻷﺏ ﻭﺟﻬﺎﻥ .ﻭﰲ ﺗﻘﺪﱘ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺥ ﻟﻸﺏ ﻭﺟﻬﺎﻥ ،ﻭﰲ ﺗﻘﺪﱘ ﺍﻟﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻢ ﻭﺟﻬﺎﻥ. ﺖ ﺍﻷ ﻡ ﻋﻠﻰ ﺍﻷﺏ ﳌﺎ ﺍﺳﺘﻮﻳﺎ ،ﻓﻼ ﻭﺍﻟﺼﻮﺍﺏ :ﺗﻘﺪﱘ ﺍﻷﻧﺜﻰ ﻣﻊ ﺍﻟﺘﺴﺎﻭﻱ ،ﻛﻤﺎ ﻗﹸ ﺪ ﻣ ِ ﻭﺟﻪ ﻟﺘﻘﺪﱘ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﻣﻊ ﻣﺴﺎﻭﺍﺎ ﻟﻪ ،ﻭﺍﻣﺘﻴﺎﺯِﻫﺎ ﺑﻘﻮﺓ ﺃﺳﺒﺎﺏ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻒ ﰲ ﺑﻨﺎﺕ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ،ﻫﻞ ﻳﻘﺪﻣﻦ ﻋﻠﻰ ﺍﳋﺎﻻﺕ ﻭﺍﻟﻌﻤﺎﺕ،ﺃﻭ ﺗﻘﺪﻡ ﻓﻴﻬﺎ.ﻭﺍﺧﺘﻠ ﺕ ﻋﻠﻴﻬﻦ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ﻣﺄﺧﺬﻫﻤﺎ :ﺃﻥ ﺍﳋﺎﻟﺔ ﻭﺍﻟﻌﻤﺔ ﺗﺪﻟﻴﺎﻥ ﺑﺄﺧﻮﺓ ﺍﻷﻡ ﺕ ﻭﺍﻟﻌﻤﺎ ﺍﳋﺎﻻ ﻭﺍﻷﺏ ،ﻭﺑﻨﺎﺕ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻳﺪﻟﲔ ﺑﺒﻨﻮﺓ ﺍﻷﺏ ،ﻓﻤﻦ ﻗﺪﻡ ﺑﻨﺎﺕ ﺍﻹِﺧﻮﺓ ،ﺭﺍﻋﻰ ﺏ ﺗﻘﺪﱘ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ ﻟﻮﺟﻬﲔ. ﻗﻮﺓ ﺍﻟﺒﻨﻮﺓ ﻋﻠﻰ ﺍﻷﺧﻮﺓ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﲜﺪﻳﺪ ،ﺑﻞ ﺍﻟﺼﻮﺍ ﺃﺣﺪﳘﺎ :ﺃﺎ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻄﻔﻞ ﻣﻦ ﺑﻨﺎﺕ ﺃﺧﻴﻪ ،ﻓﺈﻥ ﺍﻟﻌﻤﺔ ﺃﺧﺖ ﺃﺑﻴﻪ ،ﻭﺍﺑﻨﺔﺍﻷﺥ ﺍﺑﻨﺔ ﺍﺑﻦ ﺃﺑﻴﻪ ،ﻭﻛﺬﻟﻚ ﺍﳋﺎﻟ ﹸﺔ ﺃﺧﺖ ﺃﻣﻪ ،ﻭﺑﻨﺖ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ،ﺃﻭ ﻷﺏ ﺑﻨﺖ ﺑﻨﺖ ﺃﻣﻪ ﺃﻭ ﺐ ﺃﻥ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ. ﺃﺑﻴﻪ ،ﻭﻻ ﺭﻳ ﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻥ ﻃﺮﺩ ﺃﺻﻠﻪ ،ﻟﺰﻣﻪ ﻣﺎ ﻻ ﻗﺒﻞ ﻟﻪ ﺑﻪ ﻣﻦ ﺗﻘﺪﱘ ﺑﻨﺖ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺻﺎﺣ ﺺ ﺫﻟﻚ ﺑﻨﺖ ﺍﻷﺧﺖ ﻭﺇﻥ ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺃﻡ ،ﻭﻫﺬﺍ ﻓﺎﺳ ﺪ ﻣﻦ ﺍﻟﻘﻮﻝ ،ﻭﺇﻥ ﺧ ﺑﺒﻨﺖ ﺍﻷﺧﺖ ﺩﻭﻥ ﻣﻦ ﺳﻔﻞ ﻣﻨﻬﺎ ،ﺗﻨﺎﻗﺾ. ﺏ ﺃﲪﺪ ﺃﻳﻀﹰﺎ ﰲ ﺍﳉﺪ ﻭﺍﻷﺧﺖ ﻟﻸﺏ ﺃﻳﻬﻤﺎ ﺃﻭﱃ؟ ﻓﺎﳌﺬﻫﺐ :ﺃﻥ ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎ ﺍﳉ ﺪ ﺃﻭﱃ ﻣﻨﻬﺎ ﻭﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﰲ$ﺍﺮﺩ #ﻭﺟﻬﹰﺎ :ﺃﺎ ﺃﻭﱃ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﳚﻲﺀ ﻋﻠﻰ ﺃﺣﺪ
٣٠٣ ﺏ ﻧﺺ ﺃﲪﺪ ،ﻭﻗﺪ ﺗﻘﺪﻣﺖ. ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﺗﺄﻭﻝ ﻋﻠﻴﻬﺎ ﺍﻷﺻﺤﺎ ﻓﺼﻞ
ﻭﳑﺎ ﻳﺒﲔ ﺻﺤﺔ ﺍﻷﺻﻞ ﺍﳌﺘﻘﺪﻡ ﺃﻢ ﻗﺎﻟﻮﺍ :ﺇﺫﺍ ﻋ ِﺪ ﻡ ﺍﻷﻣﻬﺎﺕ ،ﻭﻣﻦ ﰲ ِﺟ ﻬِﺘ ِﻬﻦ، ﺏ ﻣﻨﻬﻢ ،ﻛﻤﺎ ﰲ ﺍﳌﲑﺍﺙ ،ﻓﻬﺬﺍ ﺟﺎ ٍﺭ ﺏ ﻓﺎﻷﻗﺮ ﳊﻀﺎﻧﺔﹸ ﺇﱃ ﺍﻟﻌﺼﺒﺎﺕ ،ﻭﻗﹸ ﺪ ﻡ ﺍﻷﻗﺮ ﺍﻧﺘﻘﻠﺖ ﺍ ﹶ ﻼ ﺭﺍﻋﻴﺘﻢ ﻫﺬﺍ ﰲ ﺟﻨﺲ ﺍﻟﻘﺮﺍﺑﺔ ،ﻓﻘﺪﻣﺘﻢ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻘﻮﻳﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ،ﻓﻴﻘﺎﻝ ﳍﻢ :ﻫ ﱠ ﺍﻟﺮﺍﺟﺤ ﹶﺔ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﺮﺟﻮﺣﺔ ﻛﻤﺎ ﻓﻌﻠﺘﻢ ﰲ ﺍﻟﻌﺼﺒﺎﺕ؟ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻷﺧﻮﺍﺕ ﻋﻨﺪﻛﻢ ﺃﻧﻪ ﻳﻘﺪﻡ ﻣﻨﻬﻦ ﻣﻦ ﻛﺎﻧﺖ ﻷﺑﻮﻳﻦ،ﰒ ﻣﻦ ﻛﺎﻧﺖ ﻷﺏ ،ﰒ ﻣﻦ ﻛﺎﻧﺖ ﻷﻡ ،ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﻣﻮﺍﻓﻖ ﻟﻸﺻﻮﻝ ﻭﺍﻟﻘﻴﺎﺱ ،ﻟﻜﻦ ﺇﺫﺍ ﺿ ﻢ ﻉ ﺍﳌﺸﻜﻠﺔ ﻫﺬﺍ ﺇﱃ ﻗﻮﳍﻢ ﺑﺘﻘﺪﱘ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﺟﺎﺀ ﺍﻟﺘﻨﺎﻗﺾ ،ﻭﺗﻠﻚ ﺍﻟﻔﺮﻭ ﺍﳌﺘﻨﺎﻗﻀﺔ. ﺕ ﻟﻸﻡ،ﻭﻫﻮ ﺏ ﻭﺍﳉ ﺪ ﻋﻠﻰ ﺍﳋﺎﻻﺕ ﻭﺍﻷﺧﻮﺍ ِ ﺕ ﺍﻷ ِ ﻭﺃﻳﻀﹰﺎ ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺑﺘﻘﺪﱘ ﺃﻣﻬﺎ ِ ﺕ ﺍﻷﺏ، ﺕ ﺍﻷﻡ ﻋﻠﻰ ﺃﻣﻬﺎ ِ ﺏ ﺍﳌﻮﺍﻓ ﻖ ﻷﺻﻮﻝ ﺍﻟﺸﺮﻉ ،ﻟﻜﻨﻪ ﻣﻨﺎﻗﺾ ﻟِﺘﻘﺪﳝﻬﻢ ﺃﻣﻬﺎ ِ ﺍﻟﺼﻮﺍ ﻭﻳﻨﺎﻗﺾ ﺗﻘﺪﱘ ﺍﳋﺎﻟﺔ ﻭﺍﻷﺧﺖ ﻟﻸﻡ ﻋﻠﻰ ﺍﻷﺏ ،ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﻘﻮﻝ ﺍﻟﻘﺪﱘ ﻟﻠﺸﺎﻓﻌﻲ .ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﻪ ﺃﻃﺮ ﺩ ﻟﻸﺻﻞ ،ﻟﻜﻨﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻣﻦ ﻗﻴﺎﺱ ﺍﻷﺻﻮﻝ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻳﻠﺰﻣﻬﻢ ﻣﻦ ﹶﻃﺮﺩﻩ ﺃﻳﻀﹰﺎ ﺗﻘﺪ ﱘ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻷﺧﻮﺍﺕ ﻷﻡ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻦ ﻷﺏ ،ﻭﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﳌﺰﱐ ،ﻭﺍﺑ ﻦ ﺳﺮﻳﺞ ،ﻭﻳﻠﺰﻣﻬﻢ ﻣِﻦ ﹶﻃﺮﺩ ِﻩ ﺃﻳﻀﹰﺎ ﺗﻘﺪ ﱘ ﺑﻨﺖ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ ،ﻭﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺯﻓﺮ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻟﻜﻦ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﺳﺘﺸﻨﻊ ﺫﻟﻚ ،ﻓﻘﺪﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻛﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﺭﻭﺍﻩ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ. ﻭﻳﻠﺰﻣﻬﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﻃﺮﺩﻩ ﺗﻘﺪﱘ ﺍﳋﺎﻟﺔ ﻭﺍﻷﺧﺖ ﻟﻸﻡ ﻋﻠﻰ ﺍﳉﺪﺓ ﺃﻡ ﺍﻷﺏ، ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻭﺍﻟﻮﻫﻦ ،ﻭﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺯﻓﺮ ،ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﻣﻦ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﺣﺬﺭ ﻣﻨﻬﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻝ ﻻ ﺗﺄﺧﺬﻭﺍ ﲟﻘﺎﻳﻴﺲ ﺯﻓﺮ ،ﻓﺈﻧﻜﻢ ﺇﻥ ﺃﺧﺬﰎ ﲟﻘﺎﻳﻴﺲ ﺯﻓﺮ ﳊﺮﺍ ﻡ.. ﻼﻝﹶ ،ﻭﺣﻠﱠﻠﺘ ﻢ ﺍ ﹶ ﳊﹶ ﺣﺮ ﻣﺘ ﻢ ﺍ ﹶ ﻓﺼﻞ
ﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺿﺒﻂ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﻀﺎﺑﻂ ﺯﻋﻢ ﺃﻧﻪ ﻳﺘﺨﻠﱠﺺ ﺑِﻪ ﻣِﻦ ﻭﻗﺪ ﺭﺍﻡ ﺑﻌ
٣٠٤ ﺍﻟﺘﻨﺎﻗﺾ ،ﻓﻘﺎﻝ :ﺍﻻﻋﺘﺒﺎ ﺭ ﰲ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻮﻻﺩﺓ ﺍﳌﺘﺤﻘﻘﺔ ﻭﻫﻲ ﺍﻷﻣﻮﻣﺔ ،ﰒ ﺍﻟﻮﻻﺩﺓ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻫﻲ ﺍﻷﺑﻮﺓ ،ﰒ ﺍﳌﲑﺍﺙ .ﻗﺎﻝ :ﻭﻟﺬﻟﻚ ﺗﻘﺪ ﻡ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ، ﻭﻋﻠﻰ ﺍﳋﺎﻟﺔ ،ﻷﺎ ﺃﻗﻮﻯ ﺇﺭﺛﹰﺎ ﻣﻨﻬﻤﺎ .ﻗﺎﻝ :ﰒ ﺍﻹِﺩﻻﺀ ،ﻓﺘﻘﺪﻡ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻷﻥ ﺍﳋﺎﻟﺔ ﺗﺪﱄ ﺑﺎﻷﻡ ،ﻭﺍﻟﻌﻤﺔ ﺗﺪﱄ ﺑﺎﻷﺏ ،ﻓﺬﻛﺮ ﺃﺭﺑﻊ ﺃﺳﺒﺎﺏ ﻟﻠﺤﻀﺎﻧﺔ ﻣﺮﺗﺒﺔ :ﺍﻷﻣﻮﻣﺔ ،ﰒ ﺑﻌﺪﻫﺎ ﺍﻷﺑﻮﺓ ،ﰒ ﺑﻌﺪﻫﺎ ﺍﳌﲑﺍﺙ ،ﰒ ﺍﻹِﺩﻻﺀ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺻﺎﺣﺐ $ﺍﳌﺴﺘﻮﻋﺐ ،#ﻭﻣﺎ ﺯﺍﺩﺗ ﻪ ﻫﺬﻩ ﲔ ﻓﺴﺎﺩﻫﺎ ﺍﻟﻄﺮﻳﻘ ﹸﺔ ﺇﻻ ﺗﻨﺎﻗﻀﺎﹰﻭﺑﻌﺪﹰﺍ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻫﻲ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﻄﺮﻕ ،ﻭﺇﳕﺎ ﻳﺘﺒ ﺑﻠﻮﺍﺯﻣﻬﺎ ﺍﻟﺒﺎﻃﻠﺔ ،ﻓﺈﻧﻪ ﺇﻥ ﺃﺭﺍﺩ ﺑﺘﻘﺪﱘ ﺍﻷﻣﻮﻣﺔ ﻋﻠﻰ ﺍﻷﺑﻮﺓ ﺗﻘﺪ ﱘ ﻣﻦ ﰲ ﺟﻬﺘﻬﺎ ﻋﻠﻰ ﺍﻷﺏ ﻭ ﻣ ﻦ ﰲ ﺟﻬﺘﻪ ،ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﺘﻘﺪﻣﺔ ﻣﻦ ﺗﻘﺪﱘ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﺑﻨﺖ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ ،ﻭﺗﻘﺪﱘ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ،ﻭﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ ،ﻭﺗﻘﺪﱘ ﻒ ﺑﻨﺎﺕ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ ،ﻭﻫﺬﺍ ﻣﻊ ﳐﺎﻟﻔﺘﻪ ﻟِﻨﺼﻮﺹ ﺇﻣﺎﻣﻪ ،ﻓﻬﻮ ﳐﺎﻟ ﻷﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ. ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺍﻷﻡ ﻧﻔﺴﻬﺎ ﺗ ﹶﻘﺪ ﻡ ﻋﻠﻰ ﺍﻷﺏ ،ﻓﻬﺬﺍ ﺣﻖ ﻟﻜﻦ ﺍﻟﺸﺄﻥ ﰲ ﻣﻨﺎﻁ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ :ﻫﻞ ﻫﻮ ﻟﻜﻮﻥ ﺍﻷﻡ ﻭﻣﻦ ﰲ ﺟﻬﺘﻬﺎ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﻣﻦ ﰲ ﺟﻬﺘﻪ ،ﺃﻭ ﻟﻜﻮﺎ ﺖ ﻋﻠﻴﻪ ﻣﻊ ﺗﻘﺪﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﺃﻧﺜﻰ ﰲ ﺩﺭﺟﺔ ﺫﻛﺮ ،ﻭﻛﻞ ﺃﻧﺜﻰ ﻛﺎﻧﺖ ﰲ ﺩﺭﺟﺔ ﺫﻛﺮ ﹸﻗ ﺪ ﻣ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ؟ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ $ﰒ ﺍﳌﲑﺍﺙ #ﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻥ ﺍﳌﻘﺪﻡ ﰲ ﺍﳌﲑﺍﺙ ﻣﻘﺪﻡ ﰲ ﺍﳊﻀﺎﻧﺔ ﻓﺼﺤﻴﺢ ،ﻭﻃﺮﺩﻩ ﺗﻘﺪ ﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ، ﺖ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ .ﻭﻗﻮﻟﻪ ﻭﻛﺬﻟﻚ ﺗﻘﺪ ﱘ ﻷﺎ ﻣﻘﺪﻣﺔ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﲑﺍﺙ ،ﻓﺘﻘﺪﻡ ﺍﻷﺧ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﺍﳋﺎﻟﺔ ،ﻷﺎ ﺃﻗﻮﻯ ﺇﺭﺛﹰﺎ ﻣﻨﻬﻤﺎ ،ﻓﻴﻘﺎﻝ:ﱂ ﻳﻜﻦ ﺗﻘﺪﳝﻬﺎ ﻷﺟﻞ ﺍﻹِﺭﺙ ﻭﻗﻮﺗﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﻷﺟﻞ ﺫﻟﻚ ،ﻟﻜﺎﻥ ﺍﻟﻌﺼﺒﺎﺕ ﺃﺣ ﻖ ﺑﺎﳊﻀﺎﻧﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ، ﻓﻴﻜﻮﻥ ﺍﻟﻌ ﻢ ﺃﻭﱃ ﻣِﻦ ﺍﳋﺎﻟﺔ ﻭﺍﻟﻌﻤﺔ ،ﻭﻫﺬﺍ ﺑﺎﻃﻞ.. ﻓﺼﻞ وﻗﺪ ﺿﺒﻂ اﻟﺸﻴﺦ ﻓﻲ $اﻟﻤﻐﻨﻲ #هﺬا اﻟﺒﺎب ﺑﻀﺎﺑﻂ ﺁﺧﺮ ﻓﻘﺎل :ﻓﺼﻞ ﻓﻲ ﺑﻴﺎن ﻞ اﻷوﻟﻰ ﻓﺎﻷوﻟﻰ ﻣﻦ أهﻞ اﻟﺤﻀﺎﻧﺔ ﻋﻨﺪ اﺟﺘﻤﺎع اﻟﺮﺟﺎل واﻟﻨﺴﺎء .وأوﻟﻰ اﻟﻜ ّ ﺑﻬﺎ :اﻷمﱡ ،ﺛﻢ أﻣﻬﺎﺗُﻬﺎ وإن ﻋﻠﻮن ﻳُﻘﺪﱠم ﻣﻨﻬﻦ اﻷﻗﺮب ﻓﺎﻷﻗﺮب ﻷﻧﻬﻦ ﻧﺴﺎء وﻻدﺗﻬﻦ ﻣﺘﺤﻘﻘﺔ ،ﻓﻬﻦ ﻓﻲ ﻣﻌﻨﻰ اﻷم :وﻋﻦ أﺣﻤﺪ ،أن أم اﻷب وأﻣﻬﺎﺗِﻬﺎ ﻳُﻘﺪّﻣﻦ ﻦ ﻳُﺪﻟﻴﻦ ﺑﻪ، ﻋﻠﻰ أم اﻷم ،ﻓﻌﻠﻰ هﺬﻩ اﻟﺮواﻳﺔ ﻳﻜﻮن اﻷب أوﻟﻰ ﺑﺎﻟﺘﻘﺪﻳﻢ ،ﻷﻧﱠﻬ ﱠ
٣٠٥ ﻓﻴﻜﻮن اﻷب ﺑﻌﺪ اﻷم ،ﺛﻢ أﻣﻬﺎﺗﻪ ،واﻷوﻟﻰ هﻲ اﻟﻤﺸﻬﻮرة ﻋﻨﺪ أﺻﺤﺎﺑﻨﺎ ،ﻓﺈن اﻟﻤﻘﺪﱠم اﻷم ،ﺛﻢ أﻣﻬﺎﺗﻬﺎ ،ﺛﻢ اﻷب ،ﺛﻢ أﻣﻬﺎﺗُﻪ ،ﺛﻢ اﻟﺠﺪﱡ ،ﺛﻢ أﻣﻬﺎﺗُﻪ ،ﺛﻢ ﺟ ﱡﺪ اﻷب، ﺛﻢ أﻣﻬﺎﺗُﻪ ،وإن آﻦ ﻏﻴ َﺮ وارﺛﺎت ﻷﻧﻬﻦ ﻳُﺪﻟﻴﻦ ﺑﻌﺼﺒ ٍﺔ ﻣِﻦ أهﻞ اﻟﺤﻀﺎﻧﺔ، ﺖ ﻣﻦ اﻷم ﺑﺨﻼف أ ﱢم أب اﻷم .وﺣُﻜﻲ ﻋﻦ أﺣﻤﺪ رواﻳﺔ أﺧﺮى :أن اﻷﺧ َ ﻖ ﻣﻨﻪ ،وﻣﻨﻬﻤﺎ ،وﻣﻦ ﺖ ﻣﻦ اﻷﺑﻮﻳﻦ أﺣ ﱠ ﻖ ﻣﻦ اﻷب ،ﻓﺘﻜﻮن اﻷﺧ ُ واﻟﺨﺎﻟﺔ أﺣ ّ ﺟﻤﻴﻊ اﻟﻌﺼﺒﺎت ،واﻷوﻟﻰ هﻲ اﻟﻤﺸﻬﻮرة ﻣﻦ اﻟﻤﺬهﺐ ،ﻓﺈذا اﻧﻘﺮض اﻵﺑﺎء ﺖ ﻣﻦ اﻷﺑﻮﻳﻦ ،ﺛﻢ واﻷﻣﻬﺎت ،اﻧﺘﻘﻠﺖ اﻟﺤﻀﺎﻧﺔ إﻟﻰ اﻷﺧﻮات وﺗُﻘﺪّ ُم اﻷﺧ ُ ﺖ ﻣﻦ اﻷم ،وﺗﻘﺪﱠ ُم اﻷﺧﺖ ﻋﻠﻰ اﻷخ ﻷﻧﻬﺎ اﻣﺮأة ﻣﻦ ﺖ ﻣﻦ اﻷب ،ﺛﻢ اﻷﺧ ُ اﻷﺧ ُ أهﻞ اﻟﺤﻀﺎﻧﺔَ ،ﻓ ُﻘ ﱢﺪ َﻣ ْ ﺖ ﻋﻠﻰ ﻣَﻦ ﻓﻲ درﺟﺘﻬﺎ ﻣﻦ اﻟﺮﺟﺎل ،آﺎﻷم ﺗُﻘﺪﱠ ُم ﻋﻠﻰ اﻷب ،وأ ﱡم اﻷب ﻋﻠﻰ أب اﻷب ،وآُﻞ ﺟﺪة ﻓﻲ درﺟﺔ ﺟﺪ ﺗُﻘﺪﱠ ُم ﻋﻠﻴﻪ ﻷﻧﻬﺎ ﺗﻠﻲ ﻞ ﻻ ﻳﻠﻴﻬﺎ ﺑﻨﻔﺴﻪ.. اﻟﺤَﻀﺎﻧﺔ ﺑﻨﻔﺴﻬﺎ ،واﻟﺮﺟ ُ
ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ :ﺃﻧﻪ ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ ﻷﻧﻪ ﻋﺼﺒﺔ ﺑﻨﻔﺴﻪ ،ﻭﺍﻷﻭﻝ ﺃﻭﱃ ،ﻭﰲ ﺗﻘﺪﱘ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ،ﺃﻭ ﻣﻦ ﺍﻷﺏ ﻋﻠﻰ ﺍﳉﺪ ﻭﺟﻬﺎﻥ ،ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ ﺃﺧﺖ ﻓﺎﻷﺥ ﻟﻸﺑﻮﻳﻦ ﺥ ﻟﻸﺏ ،ﰒ ﺍﺑﻨﺎﳘﺎ ،ﻭﻻ ﺣﻀﺎﻧﺔ ﻟﻸﺥ ﻣﻦ ﺍﻷ ﻡ ﳌﺎ ﺫﻛﺮﻧﺎ.. ﺃﻭﱃ ،ﰒ ﺍﻷ ﺐ ﻓﺈﺫﺍ ﻋﺪﻣﻮﺍ ،ﺻﺎﺭﺕ ﺍﳊﻀﺎﻧ ﹸﺔ ﻟﻠﺨﺎﻻﺕ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ،ﻭﺗﺮﺗﻴﺒﻬﻦ ﻓﻴﻬﺎ ﻛﺘﺮﺗﻴ ِ ﺍﻷﺧﻮﺍﺕ ،ﻭﻻ ﺣﻀﺎﻧ ﹶﺔ ﻟﻸﺧﻮﺍﻝ ،ﻓﺈﺫﺍ ﻋﺪﻣﻮﺍ ،ﺻﺎﺭﺕ ﻟﻠﻌﻤﺎﺕ ﻭﻳﻘﺪﻣﻦ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻡ ﻛﺘﻘﺪ ِﱘ ﺍﻷﺧﻮﺍﺕ ﻋﻠﻰ ﺍﻹِﺧﻮﺓ ،ﰒ ﻟﻠﻌﻢ ﻟﻸﺑﻮﻳﻦ ،ﰒ ﻟﻠﻌﻢ ﻟﻸﺏ ،ﻭﻻ ﺣﻀﺎﻧﺔ ﻟﻠﻌﻢ ﻣﻦ ﺕ ﺍﻷﺏ ﻋﻠﻰ ﻗﻮﻝ ﺍﳋﺮﻗﻲ ،ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﺇﱃ ﺧﺎﻻﺕ ﺍﻷﻡ ،ﰒ ﺍﺑﻨﺎﳘﺎ ،ﰒ ﺇﱃ ﺧﺎﻻ ِ ﺍﻷﻡ ،ﰒ ﺇﱃ ﻋﻤﺎﺕ ﺍﻷﺏ ،ﻭﻻ ﺣﻀﺎﻧﺔ ﻟﻌﻤﺎﺕ ﺍﻷﻡ ،ﻷﻦ ﻳﺪﻟﲔ ﺑﺄﺏ ﺍﻷﻡ ،ﻭﻻ ﺣﻀﺎﻧﺔ ﻟﻪ .ﻭﺇﻥ ﺍﺟﺘﻤﻊ ﺷﺨﺼﺎ ِﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣِﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ ﰲ ﺩﺭﺟﺔ ﻗ ﺪ ﻡ ﺍﳌﺴﺘﺤﻖ ﻣﻨﻬﻢ ﺑﺎﻟﻘﺮﻋﺔ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ.. ﻭﻫﺬﺍ ﺧ ﲑ ﳑﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻀﻮﺍﺑﻂ ،ﻭﻟﻜﻦ ﻓﻴﻪ ﺗﻘﺪ ﱘ ﺃﻡ ﺍﻷﻡ ﻭﺇﻥ ﻋﻠﺖ ﻋﻠﻰﺍﻷﺏ ﻭﺃﻣﻬﺎﺗﻪ ،ﻓﺈﻥ ﹶﻃ ﺮ ﺩ ﺗﻘﺪﱘ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﻡ ﻋﻠﻰ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﺏ ﺟﺎﺀﺕ ﺗﻠﻚ ﺍﻟﻠﻮﺍﺯ ﻡ ﺾ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﺏ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﻡ ﺍﻟﺒﺎﻃﻠﺔ ،ﻭﻫﻮ ﱂ ﻳﻄﺮﺩﻩ ،ﻭﺇﻥ ﹶﻗ ﺪ ﻡ ﺑﻌ ﺕ ﺍﳊﻀﺎﻧﺔ ﻟﻸﺧﺖ ﻣﻦ ﺍﻷﻡ ﺩﻭﻥ ﺐ ﺑﺎﻟﻔﺮﻕ ،ﻭ ﲟﻨﺎﻁ ﺍﻟﺘﻘﺪﱘ.ﻭﻓﻴﻪ ﺇﺛﺒﺎ ﻛﻤﺎ ﻓﻌﻞ ،ﻃﻮِﻟ ﺥ ﻣِﻦ ﺍﻷﻡ ،ﻭﻫﻮ ﰲ ﺩﺭﺟﺘﻬﺎ ﻭﻣﺴﺎ ٍﻭ ﳍﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻷﻧﻮﺛﺘﻬﺎ ﻭﻫﻮ ﺍﻷ ِ ﺫﻛﺮ ،ﺍﻧﺘﻘﺾ ﺑﺮﺟﺎﻝ ﺍﻟﻌﺼﺒﺔ ﻛﻠﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﻮﻧﻪ ﻟﻴﺲ ﻣِﻦ ﺍﻟﻌﺼﺒﺔ ،ﻭﺍﳊﻀﺎﻧﺔ ﻯ ﺍﻷﺭﺣﺎﻡ ﻻ ﺗﻜﻮﻥ ﻟﺮﺟﻞ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣِﻦ ﺍﻟﻌﺼﺒ ِﺔ .ﻗﻴﻞ :ﻓﻜﻴﻒ ﺟﻌﻠﺘﻤﻮﻫﺎ ﻟِﻨﺴﺎﺀ ﺫﻭ
٣٠٦ ﺕ ﻗﺮﺍﺑﺘﻬﻦ ﻟﻘﺮﺍﺑﺔ ﻣ ﻦ ﰲ ﺩﺭﺟﺘﻬﻦ ﻣﻦ ﺍﻟﺬﻛﻮ ِﺭ ﻣﻦ ﻛﻞ ﻭﺟﻪ؟ ﻓﺈﻣﺎ ﺃﻥ ﺗﻌﺘِﺒﺮﻭﺍ ﻣﻊ ﻣﺴﺎﻭﺍ ِ ﺙ ﻓﻼ ﲡﻌﻠﹸﻮﻫﺎ ﻟﻐﲑ ﻭﺍﺭﺙ ،ﺃﻭ ﺍﻟﻘﺮﺍﺑﺔ ﻓﻼ ﲤﻨﻌﻮﺍ ﻣﻨﻬﺎ ﺍﻷﻧﻮﺛﺔ ﻓﻼ ﲡﻌﻠﹸﻮﻫﺎ ﻟﻠﺬﻛﺮ ،ﺃﻭ ﺍﳌﲑﺍ ﹶ ﺥ ﻣﻦ ﺍﻷﻡ ﻭﺍﳋﺎﻝ ﻭﺃﺑﺎ ﺍﻷﻡ ،ﺃﻭ ﺍﻟﺘﻌﺼﻴﺐ ،ﻓﻼ ﺗﻌﻄﻮﻫﺎ ﻟﻐﲑ ﻋﺼﺒﺔ. ﺍﻷ ﻓﺈﻥ ﻗﻠﺘﻢ :ﺑﻘﻲ ﻗﺴﻢ ﺁﺧﺮ ﻭﻫﻮ ﻗﻮﻟﻨﺎ ،ﻭﻫﻮ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﺼﻴﺐ ﰲ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻟﻘﺮﺍﺑﺔ ﰲ ﺍﻟﻨﺴﺎﺀ. ﻗﻴﻞ :ﻫﺬﺍ ﳐﺎﻟﻒ ﻟﺒﺎﺏ ﺍﻟﻮﻻﻳﺎﺕ ،ﻭﺑﺎﺏ ﺍﳌﲑﺍﺙ ،ﻭﺍﳊﻀﺎﻧﺔ ﻭِﻻﻳﺔ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ،ﻓﺈﻥ ﻚ ﺍﳌﲑﺍﺙ، ﻚ ﺍﻟﻮﻻﻳﺎﺕ ،ﻓﺨﺼﻮﻫﺎ ﺑﺎﻷﺏ ﻭﺍﳉﺪ ،ﻭﺇﻥ ﺳﻠﻜﺘﻢ ﺎ ﻣﺴﻠ ﺳﻠﻜﺘﻢ ﺎ ﻣﺴﻠ ﻓﻼ ﺗﻌﻄﻮﻫﺎ ﻟﻐﲑ ﻭﺍﺭﺙ ،ﻭﻛﻼﳘﺎ ﺧﻼﻑ ﻗﻮﻟﻜﻢ ﻭﻗﻮ ِﻝ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ.. ﻭﰲ ﻛﻼﻣﻪ ﺃﻳﻀﹰﺎ :ﺗﻘﺪ ﱘ ﺍﺑﻦ ﺍﻷﺥ ﻭﺇﻥ ﻧﺰﻟﺖ ﺩﺭﺟﺘﻪ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺃﻡ،ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ،ﻭﲨﻬﻮ ﺭ ﺍﻷﺻﺤﺎﺏ ﺇﳕﺎ ﺟﻌﻠﻮﺍ ﺃﻭﻻﺩ ﺍﻹِﺧﻮﺓ ﺑﻌﺪ ﺃﺏ ﺍﻷﺏ ﻭﺍﻟﻌﻤﺎﺕ ﺖ ﺍﻷﻡ ،ﻭﺎ ﺗﺪﱄ ،ﻭﺍﻷ ﻡ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﺍﺑ ﻦ ﺍﻷﺥ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﺈﻥ ﺍﳋﺎﻟﺔ ﺃﺧ ﺖ ﺍﻷﺏ ﺇﳕﺎ ﻳﺪﱄ ﺑﺎﻷﺥ ﺍﻟﺬﻱ ﻳﺪﱄ ﺑﺎﻷﺏ ،ﻓﻜﻴﻒ ﻳﻘﺪ ﻡ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ،ﻭﻛﺬﺍ ﺍﻟﻌﻤ ﹸﺔ ﺃﺧ ﻭﺷﻘﻴﻘﺘﻪ ،ﻓﻜﻴﻒ ﻳﻘﺪ ﻡ ﺍﺑ ﻦ ﺍﺑﻨﻪ ﻋﻠﻴﻬﺎ. ﺏ ﻣﺎ ﺏ ﺷﻴﺨﻨﺎ ﺷﻴ ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻀﺎﺑﻂ ﺁﺧﺮ .ﻓﻘﺎﻝ:ﺃﻗﺮ ﻭﻗﺪ ﺿﺒﻂ ﻫﺬﺍ ﺍﻟﺒﺎ ﺏ ﺍﳊﻀﺎﻧﺔ ﺃﻥ ﻳﻘﺎﻝ :ﳌﺎ ﻛﺎﻧﺖ ﺍﳊﻀﺎﻧﺔ ﻭﻻﻳ ﹰﺔ ﺗﻌﺘﻤﺪ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻳﻀﺒﻂ ﺑﻪ ﺑﺎ ﻭﺍﳌﻼﻃﻔﺔ ﻛﺎﻥ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺎ ﺃﻗﻮﻣﻬﻢ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻢ ﺃﻗﺎﺭﺑﻪ ﻳﻘﺪﻡ ﻣﻨﻬﻢ ﺃﻗﺮﻢ ﺇﻟﻴﻪ ﻭﺃﻗﻮﻣﻬﻢ ﺑﺼﻔﺎﺕ ﺍﳊﻀﺎﻧﺔ .ﻓﺈﻥ ﺇﺟﺘﻤﻊ ﻣﻨﻬﻢ ﺍﺛﻨﺎﻥ ﻓﺼﺎﻋﺪﺍﹰ ،ﻓﺈﻥ ﺍﺳﺘﻮﺕ ﺩﺭﺟﺘﻬﻢ ﹸﻗﺪﻡ ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ،ﻓﺘﻘﺪﻡ ﺍﻷ ﻡ ﻋﻠﻰ ﺍﻷﺏ ،ﻭﺍﳉﺪﺓ ﻋﻠﻰﺍﳉﺪ ،ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﳋﺎﻝ ،ﻭﺍﻟﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻢ ،ﻭﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺥ .ﻓﺈﻥ ﻛﺎﻧﺎ ﺫﻛﺮﻳﻦ ﺃﻭ ﺍﻧﹶﺜﻴﻴﻦ ،ﻗﹸ ﺪ ﻡ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻘﺮﻋﺔ ﻳﻌﲏ ﻣﻊ ﺍﺳﺘﻮﺍﺀ ﺩﺭﺟﺘﻬﻤﺎ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺩﺭﺟﺘﻬﻤﺎ ﻣﻦ ﺍﻟﻄﻔﻞ ،ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ، ﻗﹸﺪ ﻡ ﺍﻷﻗﺮﺏ ﺇﻟﻴﻪ ،ﻓﺘﻘ ﺪ ﻡ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﺑﻨﺘﻬﺎ ،ﻭﺍﳋﺎﻟ ﹸﺔ ﻋﻠﻰ ﺧﺎﻟﺔ ﺍﻷﺑﻮﻳﻦ ،ﻭﺧﺎﻟ ﹸﺔ ﺍﻷﺑﻮﻳﻦ ﻋﻠﻰ ﺧﺎﻟﺔ ﺍﳉﺪ ﻭﺍﳉﺪﺓ ،ﻭﺍﳉﺪ ﺃﺑﻮ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺥ ﻟﻸﻡ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﻷﻥ ﺟﻬﺔ ﺍﻷﺑﻮﺓ ﻭﺍﻷﻣﻮﻣﺔ ﰲ ﺍﳊﻀﺎﻧﺔ ﺃﻗﻮﻯ ﻣِﻦ ﺟﻬﺔ ﺍﻷﺧﻮﺓ ﻓﻴﻬﺎ .ﻭﻗﻴﻞ :ﻳﻘﺪﻡ ﺍﻷﺥ ﻟﻸﻡ ﻷﻧﻪ ﺃﻗﻮﻯ ﻣﻦ ﺃﺏ ﺍﻷﻡ ﰲ ﺍﳌﲑﺍﺙ .ﻭﺍﻟﻮﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ. ﻭﻓﻴﻪ ﻭﺟﻪ ﺛﺎﻟﺚ :ﺃﻧﻪ ﻻ ﺣﻀﺎﻧﺔ ﻟﻸﺥ ﻣﻦ ﺍﻷﻡ ﲝﺎﻝ ،ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ ،ﻭﻻ ﻣﻦ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ ،ﻭﻛﺬﻟﻚ ﺍﳋﺎ ﹸﻝ ﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻘﻮ ﹸﻝ :ﻻ ﺣﻀﺎﻧﺔ ﻟﻪ،
٣٠٧ ﻭﻻ ﻧِﺰﺍﻉ ﺃﻥ ﺃﺑﺎ ﺍﻷﻡ ﻭﺃﻣﻬﺎﺗﻪ ﺃﻭﱃ ﻣِﻦ ﺍﳋﺎﻝ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺟﻬﺘﲔ ،ﻛﻘﺮﺍﺑﺔ ﺍﻷﻡ ﻭﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻣﺜﻞ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ ،ﻭﺍﻷﺧﺖ ﻟﻸﺏ ،ﻭﺍﻷﺧﺖ ﻟﻸﻡ ،ﻭﺃﻡ ﺍﻷﺏ ،ﻭﺃﻡ ﺍﻷﻡ ،ﻭﺧﺎﻟﺔ ﺍﻷﺏ ،ﻭﺧﺎﻟﺔ ﺍﻷﻡ ﻗﺪﻡ ﻣﻦ ﰲ ﺟﻬﺔ ﺍﻷﺏ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻓﻴﻪ .ﻫﺬﺍ ﺏ ﺇﱃ ﺍﻟﻄﻔﻞ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺟِﻬ ﹸﺔ ﻛﻠ ﻪ ﺇﺫﺍ ﺍﺳﺘﻮﺕ ﺩﺭﺟﺘﻬﻢ ،ﺃﻭ ﻛﺎﻧﺖ ﺟﻬﺔ ﺍﻷﺏ ﺃﻗﺮ ﺍﻷﻡ ﺃﻗﺮﺏ ،ﻭﻗﺮﺍﺑﺔ ﺍﻷﺏ ﺃﺑﻌﺪ ،ﻛﺄﻡ ﺍﻷﻡ ،ﻭﺃﻡ ﺃﺏ ﺍﻷﺏ ،ﻭﻛﺨﺎﻟﺔ ﺍﻟﻄﻔﻞ ،ﻭﻋﻤﺔ ﺃﺑﻴﻪ، ﺏ ﺇﱃ ﺍﻟﻄﻔﻞ ﻟﻘﻮﺓ ﺷﻔﻘﺘﻪ ﻭﺣﻨﻮﻩ ﻋﻠﻰ ﺷﻔﻘﺔ ﻓﻘﺪ ﺗﻘﺎﺑﻞ ﺍﻟﺘﺮﺟﻴﺤﺎﻥ ،ﻭﻟﻜﻦ ﻳﻘ ﺪ ﻡ ﺍﻷﻗﺮ ﺍﻷﺑﻌﺪ ،ﻭﻣﻦ ﹶﻗﺪﻡ ﻗﺮﺍﺑ ﹶﺔ ﺍﻷﺏ ،ﻓﺈﳕﺎ ﻳﻘﺪﻣﻬﺎ ﻣﻊ ﻣﺴﺎﻭﺍ ِﺓ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﳍﺎ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺑﻌ ﺪ ﻣﻨﻬﺎ ،ﻗﹸﺪﻣﺖ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﻡ ﺍﻟﻘﺮﻳﺒﺔ ،ﻭﺇﻻ ﻟﺰﻡ ﻣِﻦ ﺗﻘﺪﱘ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻟﻮﺍﺯﻡ ﺑﺎﻃﻠﺔ ﻻ ﻂ ﻳﻤﻜﻦ ﺣﺼ ﺮ ﲨﻴﻊ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺟﺮﻳﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻳﻘﻮ ﹸﻝ ﺎ ﺃﺣﺪ ،ﻓﺒﻬﺬﺍ ﺍﻟﻀﺎِﺑ ِ ﺍﻟﺸﺮﻋﻲ ،ﻭﺍﻃﺮﺍﺩﻫﺎ ﻭﻣﻮﺍﻓﻘﺘﻬﺎ ﻷﺻﻮﻝ ﺍﻟﺸﺮﻉ ،ﻓﺄﻱ ﻣﺴﺄﻟﺔ ﻭﺭﺩﺕ ﻋﻠﻴﻚ ﺃﻣﻜﹶﻦ ﺃﺧﺬﹸﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﻣﻊ ﻛﻮﻧﻪ ﻣﻘﺘﻀﻰ ﺍﻟﺪﻟﻴﻞ ،ﻭﻣﻊ ﺳﻼﻣِﺘ ِﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻭﻣﻨﺎﻗﻀﺔ ﻗﻴﺎﺱ ﺍ ﻷﺻﻮﻝ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﺖ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ #ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳊﹶﻀﺎﻧﺔ ﺣ ﻖ ﻟﻸﻡ ،ﻭﻗﺪ ﻭﻗﻮﻟﻪ ج $ﺃﻧ ِ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀُ ،ﻫﻞ ﻫﻲ ﻟﻠﺤﺎﺿﻦ ﺃﻡ ﻋﻠﻴﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ،ﻭﻳﻨﺒﲏ ﻋﻠﻴﻬﻤﺎ ﻫﻞ ﳌﻦ ﻟﻪ ﺍﳊﹶﻀﺎﻧﺔ ﺃﻥ ﻳﺴ ِﻘﻄﹶﻬﺎ ﻓﻴﱰﻝ ﻋﻨﻬﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ..ﻭﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺧﺪﻣ ﹸﺔ ﺍﻟﻮﻟﺪ ﺃﻳﺎ ﻡ ﺣﻀﺎﻧﺘﻪ ﺇﻻ ﺑﺎﻷﺟﺮﺓ ﺇﻥ ﻗﻠﻨﺎ:ﺍﳊﻖ ﻟﻪ ،ﻭﺇﻥ ﻗﻠﻨﺎ ﺍﳊﻖ ﻋﻠﻴﻪ ،ﻭﺟﺐ ﺧﺪﻣﺘﻪ ﳎﺎﻧﹰﺎ .ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﺿﻦ ﻓﻘﲑﺍﹰ ،ﻓﻠﻪ ﺍﻷﺟﺮ ﹸﺓ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ. ﻭﺇﺫﺍ ﻭﻫﺒﺖ ﺍﳊﻀﺎﻧﺔ ﻟﻸﺏ ،ﻭﻗﻠﻨﺎ :ﺍﳊﻖ ﳍﺎ ،ﻟﺰﻣﺖ ﺍﳍﺒﺔ ﻭﱂ ﺗﺮﺟﻊ ﻓﻴﻬﺎ،ﻭﺇﻥ ﻗﻠﻨﺎ: ﺍﳊﻖ ﻋﻠﻴﻬﺎ ،ﻓﻠﻬﺎ ﺍﻟﻌﻮﺩ ﺇﱃ ﻃﻠﺒﻬﺎ.ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺑﲔ ﻣﺎ ﱂ ﻳﺜﺒﺖ ﺑﻌﺪ ﻛﻬﺒﺔ ﺍﻟﺸﻔﻌﺔ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﺣﻴﺚ ﻻﺗﻠﺰ ﻡ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ :ﺃﻥ ﺍﳍﺒﺔ ﰲ ﺍﳊﻀﺎﻧﺔ ﻗﺪ ﻭِ ﺟ ﺪ ﺳﺒﺒﻬﺎ، ﻓﺼﺎﺭ ﲟﱰﻟﺔ ﻣﺎ ﻗﺪ ﻭﺟﺪ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﻫﺒﺖ ﺍﳌﺮﺃ ﹸﺓ ﻧﻔﻘﺘﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺷﻬﺮﹰﺍ ﺃﻟﺰﻣﺖ ﺍﳍﺒﺔ، ﺏ ﻣﺎﻟﻚ ﻭﺗﻔﺮﻳﻌﻬﻢ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻥ ﺍﳊﻀﺎﻧﺔ ﺣﻖ ﻭﱂ ﺗﺮﺟﻊ ﻓﻴﻬﺎ .ﻫﺬﺍ ﻛﻠ ﻪ ﻛﻼﻡ ﺃﺻﺤﺎ ِ ﳍﺎ ،ﻭﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻟﻄﻔﻞ ﺇﻟﻴﻬﺎ ،ﻭﱂ ﻳﻮﺟﺪ ﻏﲑﻫﺎ ،ﻭﺇﻥ ﺍﺗﻔﻘﺖ ﻫﻲ ،ﻭﻭﱄ ﺍﻟﻄﻔﻞ ﻼ ﻋﻠﻰ ﺃﻥ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰ ﻧﻘﻠﻬﺎ ﺇﻟﻴﻪ ﺟﺎﺯ ،ﻭﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﰲ ﻗﻮﻟﻪ ج$ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ ،#ﺩﻟﻴ ﹰ
٣٠٨ ﺣ ﻖ ﳍﺎ. ﻓﺼﻞ
ﻭﻗﻮﻟﻪ $ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ ،#ﺍﺧﺘﻠﻒ ﻓﻴﻪ :ﻫﻞ ﻫﻮ ﺗﻌﻠﻴﻞ ﺃﻭ ﺗﻮﻗﻴﺖ ،ﻋﻠﻰ ﻗﻮﻟﲔ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﻤﺎ :ﻣﺎ ﻟﻮ ﺗﺰﻭﺟﺖ ﻭﺳﻘﻄﺖ ﺣﻀﺎﻧﺘﻬﺎ ،ﰒ ﹸﻃﻠﱢﻘﺖ ،ﻓﻬﻞ ﺗﻌﻮ ﺩ ﺍﳊﻀﺎﻧﺔ؟ ﻓﺈﻥ ﻗﻴﻞ: ﻆ ﺗﻌﻠﻴﻞ ،ﻋﺎﺩﺕ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻄﻼﻕ ،ﻷﻥ ﺍﳊﻜﻢ ﺇﺫﺍ ﺛﺒﺖ ﺑﻌﻠﺔ ﺯﺍﻝ ﺑﺰﻭﺍﳍﺎ ،ﻭﻋﻠﺔ ﺍﻟﻠﻔ ﹸ ﺳﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ ﺍﻟﺘﺰﻭﻳﺞ ،ﻓﺈﻥ ﻃﻠﻘﺖ ،ﺯﺍﻟﺖ ﺍﻟﻌﻠﺔ ،ﻓﺰﺍﻝ ﺣﻜﻤﻬﺎ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﻛﺜﺮﻳﻦ، ﻣﻨﻬﻢ :ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﲪﺪ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ. ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺭﺟﻌﻴﺎﹰ ،ﻫﻞ ﻳﻌﻮ ﺩ ﺣﻘﱡﻬﺎ ﲟﺠﺮﺩﻩ ،ﺃﻭ ﻳﺘﻮﻗﻒ ﻋﻮﺩﻫﺎ ﻋﻠﻰ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻭﳘﺎ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺣﺪﳘﺎ :ﺗﻌﻮﺩ ﲟﺠﺮﺩﻩ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ .ﻭﺍﻟﺜﺎﱐ :ﻻ ﺗﻌﻮﺩ ﺣﱴ ﺗﻨﻘﻀ ﻲ ﺍﻟﻌﺪﺓِ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺟﻨﻴﻔﺔ ﻭﺍﳌﺰﱐ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﺗﻔﺮﻳﻊ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ :ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ " ﺗﻌﻠﻴﻞ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻷﻛﺜﺮﻳﻦ .ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻪ :ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻭﺩﺧﻞ ﺎ ،ﱂ ﻳﻌﺪ ﺣﻘﻬﺎ ﻣﻦ ﺾ ﺃﺻﺤﺎﺑﻪ :ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ" :ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ "، ﺍﳊﻀﺎﻧﺔ ،ﻭﺇﻥ ﻃﻠﻘﺖ ،ﻗﺎﻝ ﺑﻌ ﻟﻠﺘﻮﻗﻴﺖ ﺃﻱ :ﺣﻘﻚ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ﻣﻮﻗﹼﺖ ﺇﱃ ﺣﲔ ﻧﻜﺎﺣﻚ ،ﻓﺈﺫﺍ ﻧﻜﺤﺖ ،ﺍﻧﻘﻀﻰ ﻭﻗﺖ ﺍﳊﻀﺎﻧﺔ ،ﻓﻼ ﺗﻌﻮ ﺩ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻭﻗﺘﻬﺎ ،ﻛﻤﺎ ﻟﻮ ﺍﻧﻘﻀﻰ ﻭﻗﺘﻬﺎ ﺑﺒﻠﻮﻍ ﺍﻟﻄﻔﻞ ﻭﺍﺳﺘﻐﻨﺎﺋﻪ ﻋﻨﻬﺎ .ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﻳﻌﻮ ﺩ ﺣﻘﻬﺎ ﺇﺫﺍ ﻓﺎﺭﻗﻬﺎ ﺯﻭﺟﻬﺎ ،ﻛﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﻐﲑﺓ ،ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺯﻡ .ﻗﺎﻟﹸﻮﺍ :ﻷﻥ ﺍﳌﻘﺘﻀﻲ ﳊﻘﻬﺎ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ﻫﻮ ﻗﺮﺍﺑﺘﻬﺎ ﺍﳋﺎﺻﺔ ،ﻭﺇﳕﺎ ﻕ ﺍﻟﺰﻭﺝ ﺍﻷﺟﻨﱯ ﻣﻨﻪ ﻋﺎﺭﺿﻬﺎ ﻣﺎﻧﻊ ﺍﻟﻨﻜﺎﺡ ﳌﺎ ﻳﻮﺟﺒﻪ ﻣﻦ ﺇﺿﺎﻋﺔ ﺍﻟﻄﻔﻞ ،ﻭﺍﺷﺘﻐﺎﳍﺎ ﲝﻘﻮ ِ ﻋﻦ ﻣﺼﺎﳊﻪ ،ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻐﺬﻳﺘﻪ ﻭﺗﺮﺑﻴﺘﻪ ﰲ ﻧﻌﻤﺔ ﻏﲑ ﺃﻗﺎﺭﺑﻪ ،ﻭﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ ِﻣﻨ ﹲﺔ ﺡ ﲟﻮﺕٍ ،ﺃﻭ ﻓﹸﺮﻗﺔٍ ،ﺯﺍﻝ ﺍﳌﺎﻧﻊ ،ﻭﺍﳌﻘﺘﻀﻲ ﻗﺎﺋﻢ ،ﻓﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻭ ﹶﻏﻀﺎﺿﺔ ،ﻓﺈﺫﺍ ﺍﻧﻘﻄﻊ ﺍﻟﻨﻜﺎ ﺃﺛﺮﻩ ،ﻭﻫﻜﺬﺍ ﹸﻛﻞﱡ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ ﻣﺎﻧﻊ ﻣﻨﻬﺎ ،ﻛﻜﻔﺮ ،ﺃﻭﺭِﻕ ،ﺃﻭ ﻓﺴﻖ ،ﺃﻭ ﺑﺪﻭ ،ﻓﺈﻧﻪ ﻻ ﺣﻀﺎﻧﺔ ﻟﻪ ،ﻓﺈﻥ ﺯﺍﻟﺖ ﺍﳌﻮﺍﻧﻊ ،ﻋﺎﺩ ﺣﻘﱡﻬﻢ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ،ﻓﻬﻜﺬﺍ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻔﺮﻗﺔ. ﻉ ﰲ ﻋﻮﺩ ﺍﳊﻀﺎﻧﺔ ﲟﺠﺮﺩ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ،ﺃﻭ ﺑﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ، ﻭﺃﻣﺎ ﺍﻟﱰﺍ ﺙ ﻭﺍﻟﻨﻔﻘﺔ، ﻓﻤﺄﺧﺬﹸﻩ ﻛﻮﻥ ﺍﻟﺮﺟﻌﻴﺔ ﺯﻭﺟﺔ ﰲ ﻋﺎﻣﺔ ﺍﻷﺣﻜﺎﻡ ،ﻓﺈﻧﻪ ﻳﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﻮﺍﺭ ﹸ
٣٠٩ ﺼ ﺢ ﻣﻨﻬﺎ ﺍﻟﻈﻬﺎ ﺭ ﻭﺍﻹﻳﻼﺀ :ﻭﳛﺮﻡ ﺃﻥ ﻳﻨﻜ ﺢ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻬﺎ ،ﺃﻭ ﻋﻤﺘﻬﺎ ،ﺃﻭ ﺧﺎﻟﺘﻬﺎ ،ﺃﻭ ﻭﻳ ِ ﺃﺭﺑﻌﹰﺎ ﺳﻮﺍﻫﺎ ،ﻭﻫﻲ ﺯﻭﺟﺔ ،ﻓﻤﻦ ﺭﺍﻋﻰ ﺫﻟﻚ ،ﱂ ﺗﻌﺪ ﺇﻟﻴﻬﺎ ﺍﳊﻀﺎﻧﺔ ﲟﺠﺮﺩ ﺍﻟﻄﻼﻕ ﲔ ﺣﻴﻨﺌﺬ ،ﻭﻣﻦ ﺃﻋﺎﺩ ﺍﳊﻀﺎﻧﺔ ﲟﺠﺮﺩ ﺍﻟﻄﻼﻕ ،ﻗﺎﻝ :ﻗﺪ ﺍﻟﺮﺟﻌﻲ ﺣﱴ ﺗﻨﻘﻀﻲ ﺍﻟﻌﺪﺓ ،ﻓﺘﺒ ﺴﻢ ،ﻭﻻ ﳍﺎ ﺑﻪ ﺷﻐﻞ ،ﻭﺍﻟﻌِﻠﺔ ﺍﻟﱵ ﺳﻘﻄﺖ ﺍﳊﻀﺎﻧﺔ ﻋﺰﳍﺎ ﻋﻦ ﻓِﺮﺍﺷﻪ ،ﻭﱂ ﻳﺒﻖ ﳍﺎ ﻋﻠﻴﻪ ﹶﻗ ﻷﺟﻠﻬﺎ ﻗﺪ ﺯﺍﻟﺖ ﺑﺎﻟﻄﻼﻕ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺭﺟﺤﻪ ﺍﻟﺸﻴﺦ ﰲ "ﺍﳌﻐﲏ " ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﳋﺮﻗﻲ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﻭﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻷﻡ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﰒ ﻃﻠﻘﺖ ،ﺭﺟﻌﺖ ﻋﻠﻰ ﺣﻘﻬﺎ ﻣﻦ ﻛﻔﺎﻟﺘﻪ.. ﻓﺼﻞ
ﻒ ﻓﻴﻪ :ﻫﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﳎﺮﺩ ﺍﻟﻌﻘﺪ ،ﺃﻭ ﺍﻟﻌﻘﺪ ﻣﻊ ﻭﻗﻮﻟﻪ $ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ ،#ﺍﺧﺘِﻠ ﺍﻟﺪﺧﻮﻝ؟ ﻭﰲ ﺫﻟﻚ ﻭﺟﻬﺎﻥ .ﺃﺣﺪﳘﺎ :ﺃﻥ ﲟﺠﺮﺩ ﺍﻟﻌﻘﺪ ﺗﺰﻭﻝ ﺣﻀﺎﻧﺘﻬﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻷﻧﻪ ﺑﺎﻟﻌﻘﺪ ﻳﻤِﻠﻚ ﺍﻟﺰﻭﺝ ﻣﻨﺎﻓﻊ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺎ ،ﻭﻳﻤﻠِﻚ ﻧﻔﻌﻬﺎ ﻣﻦ ﺣﻀﺎﻧﺔ ﺍﻟﻮﻟﺪ .ﻭﺍﻟﺜﺎﱐ :ﺃﺎ ﻻ ﺗﺰﻭﻝ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ،ﻓﺈﻥ ﺑﺎﻟﺪﺧﻮﻝ ﻁ ﺣﻀﺎﻧﺘﻬﺎ ﻳﺘﺤﻘﻖ ﺍﺷﺘﻐﺎﳍﺎ ﻋﻦ ﺍﳊﻀﺎﻧﺔ ،ﻭﺍﳊﺪﻳﺚ ﳛﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ ،ﻭﺍﻷﺷﺒﻪ ﺳﻘﻮ ﹸ ﺑﺎﻟﻌﻘﺪ ،ﻷﺎ ﺣﻴﻨﺌﺬ ﺻﺎﺭﺕ ﰲ ﻣﻈﻨﺔ ﺍﻻﺷﺘﻐﺎﻝ ﻋﻦ ،ﺍﻟﻮﻟﺪ ﻭﺍﻟﺘﻬﻴﺆ ﻟﻠﺪﺧﻮﻝ ،ﻭﺃﺧﺬﻫﺎ ﺣﻴﻨﺌﺬ ﰲ ﺃﺳﺒﺎﺑﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ. ﻓﺼﻞ
ﺱ ﰲ ﺳﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻨﻜﺎﺡ ،ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ. ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺃﺣﺪﻫﺎ :ﺳﻘﻮﻃﻬﺎ ﺑﻪ ﻣﻄﻠﻘﺎﹰ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﶈﻀﻮﻥ ﺫﻛﺮﺍﹰ ،ﺃﻭ ﺃﻧﺜﻰ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ .ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﺃﲨﻊ ﻋﻠﻰ ﻫﺬﺍ ﻛ ﹸﻞ ﻣﻦ ﺃﺣﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻗﻀﻰ ﺑﻪ ﺷﺮﻳﺢ.. ﻂ ﺑﺎﻟﺘﺰﻭﻳﺞ ﲝﺎﻝ ،ﻭﻻ ﻓﺮﻕ ﰲ ﺍﳊﻀﺎﻧﺔ ﺑﲔ ﺍﻷﻳﻢ ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺜﺎﱐ :ﺃﺎ ﻻ ﺗﺴﻘ ﹸ ﺐ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ. ﻭﺫﻭﺍﺕ ﺍﻟﺒﻌﻞ ،ﻭﺣﻜﻲ ﻫﺬﺍ ﺍﳌﺬﻫ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻄﻔﻞ ﺇﻥ ﻛﺎﻥ ﺑﻨﺘﹰﺎ ﱂ ﺗﺴﻘﻂ ﺍﳊﻀﺎﻧﺔ ﺑﻨﻜﺎﺡ ﺃﻣﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻛﺮﹰﺍ ﺳﻘﻄﺖ ،ﻭﻫﺬﻩ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻧﺺ ﻋﻠﻴﻪ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ ﺑﻦ ﳛﻲ ﺍﻟﺸﺎﻣﻲ ،ﻓﻘﺎﻝ :ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺍﻷ ﻡ ﻭﺍﺑﻨﻬﺎ ﺻﻐﲑ ،ﺃﹸﺧ ﹶﺬ ﻣﻨﻬﺎ .ﻗﻴﻞ ﻟﻪ :ﻭﺍﳉﺎﺭﻳﺔ ﻣﺜﻞ
٣١٠ ﺍﻟﺼﱯ؟ ﻗﺎﻝ :ﻻ ،ﺍﳉﺎﺭﻳ ﹸﺔ ﺗﻜﻮﻥ ﻣﻊ ﺃﻣﻬﺎ ﺇﱃ ﺳﺒﻊ ﺳﻨﲔ .ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ :ﻓﻬﻞ ﺗﻜﻮﻥ ﻋﻨﺪﻫﺎ ﺇﱃ ﺳﺒﻊ ﺳﻨﲔ ﺃﻭ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻗﺎﻝ ﺍﺑ ﻦ ﺃﰊ ﻣﻮﺳﻰ :ﻭﻋﻦ ﺃﲪﺪ ،ﺃﻥ ﺍﻷﻡ ﺃﺣ ﻖ ﲝﻀﺎﻧﺔ ﺍﻟﺒﻨﺖ ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ.ﻭﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻨﺴﻴﺐ ﻣﻦ ﺍﻟﻄﻔﻞ ﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ،ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ .ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﳌﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻧﺴﻴﺒﹰﺎ ﻟﻠﻄﻔﻞ ﻓﻘﻂ ،ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﻗﻮ ِﻝ ﺃﺻﺤﺎﺏ ﺃﲪﺪ .ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺫﺍ ﺭﺣﻢ ﳏﺮﻡ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ .ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺰﻭﺝ ﻭﺑﲔ ﺍﻟﻄﻔﻞ ﺇﻳﻼﺩ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﺟﺪﹰﺍ ﻟﻠﻄﻔﻞ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ،ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ،ﻓﻬﺪﺍ ﲢﺮﻳﺮ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ. ﻓﺄﻣﺎ ﺣﺠ ﹸﺔ ﻣ ﻦ ﺃﺳﻘﻂ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻣﻄﻠﻘﺎﹰ ،ﻓﺜﻼﺙ ﺣﺠﺞ:ﺇﺣﺪﺍﻫﺎ ،ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ .ﺍﻟﺜﺎﻧﻴﺔ :ﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻗ ﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﻟﻌﻤﺮ :ﻫﻲ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﺘﺰﻭﺝ ،ﻭﻣﻮﺍﻓﻘﺔ ﻋﻤﺮ ﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻻ ﳐﺎﻟﻒ ﳍﻤﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻟﺒﺘﺔ ،ﻭﻗﻀﻰ ﺑﻪ ﺷﺮﻳﺢ ،ﻭﺍﻟﻘﻀﺎﺓ ﺑﻌﺪﻩ ﺇﱃ ﺍﻟﻴﻮﻡ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﺼﺎﺭ ﻭﺍﻷﻣﺼﺎﺭ. ﺍﻟﺜﺎﻟﺜﺔ :ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺭﺟﻞ ﺻﺎﱀ ﺖ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﺍﻣﺮﺃ ﹲﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﲢ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﹸِﺘ ﹶﻞ ﻋﻨﻬﺎ ﻳﻮ ﻡ ﺃﺣﺪ ﻭﻟﻪ ﻣﻨﻬﺎ ﻭﻟﺪ ،ﻓﺨﻄﺒﻬﺎ ﻋ ﻢ ﻭﻟﺪﻫﺎ ﻭ ﺭﺟ ﹲﻞ ﺁﺧﺮ ﻼ ﻻ ﺃﺭﻳﺪﻩ، ﱯ ج ،ﻓﻘﺎﻟﺖ :ﺃﻧﻜﺤﲏ ﺃﰊ ﺭﺟ ﹰ ﺇﱃ ﺃﺑﻴﻬﺎ ،ﻓﺄﻧﻜﺢ ﺍﻵﺧﺮ ،ﻓﺠﺎﺀﺕ ﺇﱃ ﺍﻟﻨ ﻭﺗﺮﻙ ﻋ ﻢ ﻭﻟﺪﻱ ،ﻓﻴﺆﺧﺬ ﻣﲏ ﻭﻟﺪﻱ ،ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﺎﻫﺎ ،ﻓﻘﺎﻝ :ﺃﻧﻜﺤﺖ ﻓﻼﻧﹰﺎ ﺡ ﹶﻟﻚ ،ﺍ ﹾﺫ ﻫﺒِﻲ ﻓﹶﺎﻧ ِﻜﺤِﻲ ﻋ ﻢ ﻭﹶﻟ ِﺪ ِﻙ ،(١)#ﻓﻠﻢ ﺖ ﺍﻟﺬﻱ ﻻ ِﻧﻜﹶﺎ ﻓﻼﻧﺔ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ $ﺃﹶﻧ ﻳﻨﻜﺮ ﺃﺧ ﹶﺬ ﺍﻟﻮﻟﺪ ﻣﻨﻬﺎ ﳌﺎ ﺗﺰﻭﺟﺖ ،ﺑﻞ ﺃﻧﻜﺤﻬﺎ ﻋﻢ ﺍﻟﻮﻟﺪ ﻟﺘﺒﻘﻰ ﳍﺎ ﺍﳊﻀﺎﻧﺔ ،ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻨﻜﺎﺡ ،ﻭﺑﻘﺎﺋﻬﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻨﺴﻴﺐ ﻣﻦ ﺍﻟﻄﻔﻞ. ﻭﺍﻋﺘﺮﺽ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ،ﺑﺄﻥ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺻﺤﻴﻔﺔ ،ﻭﺣﺪﻳﺚ ﺃﰊ ﺳﻠﻤﺔ ﻫﺬﺍ ﻣﺮﺳﻞ ،ﻭﻓﻴﻪ ﳎﻬﻮﻝ .ﻭﻫﺬﺍﻥ ﺍﻻﻋﺘﺮﺍﺿﺎﻥ ﺿﻌﻴﻔﺎﻥ، ﺝ ﺍﻷﺋﻤﺔ ﺑﻌﻤﺮﻭ ﰲ ﺗﺼﺤﻴﺤﻬﻢ ﺣﺪﻳﺜﻪ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻣﻌﻨﺎ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻓﻘﺪ ﺑﻴﻨﺎ ﺍﺣﺘﺠﺎ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٠٣٠٤
٣١١ ﺑﺮﺟﻞ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺣﺰﻡ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭ ﺃﲪﺪ ،ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ،ﻭﺍﳊﻤﻴﺪﻱ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﻣﺜﺎﳍﻢ ،ﱂ ﺗﻠﺘﻔﺖ ﺇﱃ ﺳﻮﺍﻫﻢ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺳﻠﻤﺔ ﻫﺬﺍ ،ﻓﺈﻥ ﺃﺑﺎ ﺳﻠﻤﺔ ﻣِﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﻘِﺼﺔ ﻋﻦ ﺍﻷﻧﺼﺎﺭﻳﺔ ،ﻭﻻ ﻳﻨﻜﺮ ﻟﻘﺎﺅﻩ ﳍﺎ ،ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻹِﺭﺳﺎﻝ ،ﻭﻟﻮ ﲢﻘﻖ ،ﻓﻤﺮﺳﻞ ﺟﻴﺪ ،ﻟﻪ ﺷﻮﺍﻫﺪ ﻣﺮﻓﻮﻋﺔ ﻭﻣﻮﻗﻮﻓﺔ ،ﻭﻟﻴﺲ ﺍﻻﻋﺘﻤﺎ ﺩ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ،ﻭﻋﲎ ﺑﺎﻬﻮﻝ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻑ ﺑﻪ ،ﻭﻟﻜﻦ ﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻌ ﺮ ﺍﻟﺬﻱ ﺷﻬﺪ ﻟﻪ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﺑﺎﻟﺼﻼﺡ ،ﻭﻻ ﺭﻳ ﺍﻬﻮﻝ ﺇﺫﺍ ﻋ ﺪﻟﻪ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﺍﻟﺜﻘﺔ ﺛﺒﺘﺖ ﻋﺪﺍﻟﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ ،ﻓﺈﻥ ﺍﻟﺘﻌﺪﻳ ﹶﻞ ﻣﻦ ﺑﺎﺏ ﺍﻹِﺧﺒﺎﺭ ﻭﺍﳊﻜﻢ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ،؟ﻻ ﺳﻴﻤﺎ ﺍﻟﺘﻌﺪﻳﻞ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ،ﻓﺈﻧ ﻪ ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺎﻟﻮﺍﺣﺪ ،ﻭﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﺻﻞ ﻧﺼﺎﺏ ﺍﻟﺮﻭﺍﻳﺔ ،ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ :ﺇﻥ ﳎﺮﺩ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺪﻝ ﻋﻦ ﻏﲑﻩ ﺗﻌﺪﻳﻞ ﻟﻪ ﻭﺇﻥ ﱂ ﻳﺼﺮﺡ ﺑﺎﻟﺘﻌﺪﻳﻞ ،ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺡ ﺑﺘﻌﺪﻳﻠﻪ ،ﻓﻘﺪ ﺧﺮﺝ ﻋﻦ ﺍﳉﻬﺎﻟﺔ ﺍﻟﱵ ﺗﺮﺩ ﻷﺟﻠﻬﺎ ﻋﻦ ﺃﲪﺪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺭﻭﻯ ﻋﻨﻪ ﻭﺻﺮ ِ ﺭﻭﺍﻳﺘﻪ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﹶﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺘﻬﻤﲔ ،ﻭﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺗﺪﻟﻴﺲ ،ﻓﻠﻴﺲ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﺘﺪﻟﻴﺲ ﻋﻦ ﺍﳌﺘﻬﻤﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ ،ﺑﻞ ﺗﺪﻟﻴﺴﻪ ﻣﻦ ﺟﻨﺲ ﻉ ﻣﻦ ﺗﺪﻟﻴﺲ ﺍﻟﺴﻠﻒ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺪﻟﱢﺴﻮﻥ ﻋﻦ ﻣﺘﻬﻢ ﻭﻻ ﳎﺮﻭﺡ ،ﻭﺇﳕﺎ ﻛﺜﺮ ﻫﺬﺍ ﺍﻟﻨﻮ ﺍﻟﺘﺪﻟﻴﺲ ﰲ ﺍﳌﺘﺄﺧﺮﻳﻦ. ﻭﺍﺣﺘﺞ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻰ ﻗﻮﻟﻪ ،ﲟﺎ ﺭﻭﺍﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ ،ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ﻭﻟﻴﺲ ﻟﻪ ﺧﺎﺩﻡ ،ﻓﺄﺧﺬ ﺃﺑﻮ ﻃﻠﺤﺔ ﺑﻴﺪﻱ ،ﻭﺍﻧﻄﻠﻖ ﰊ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ! ﺇﻥ ﺃﻧﺴﹰﺎ ﻏﻼ ﻡ ﻛﻴﺲ، ﹶﻓ ﹾﻠﻴ ﺨ ﺪﻣﻚ .ﻗﺎﻝ :ﻓﺨﺪﻣﺘﻪ ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﳊﻀﺮ) .(١ﻭﺫﻛﺮ ﺍﳋﱪ. ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ :ﻓﻬﺬﺍ ﺃﻧﺲ ﰲ ﺣﻀﺎﻧﺔ ﺃﻣﻪ ،ﻭﳍﺎ ﺯﻭﺝ ،ﻭﻫﻮ ﺃﺑﻮ ﻃﻠﺤﺔ ﺑﻌﻠﻢ ﺭﺳﻮﻝ ﺝ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻘﻮﻁ ،ﻭﺍﳋ ﱪ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ،ﻓﺈﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻗﺎﺭﺏ ﺍﻟﻠﱠﻪ ج ﻭﻫﺬﺍ ﺍﻻﺣﺘﺠﺎ ﻉ ﺃﻣﻪ ﻓﻴﻪ ﺇﱃ ﺍﻟﻨﱯ ج ﻭﻫﻮ ﻃﻔﻞ ﺻﻐﲑ ﱂ ﻳﺜﱠﻐِﺰ ،ﻭﱂ ﻳﺄﻛﻞ ﻭﺣﺪﻩ ،ﻭﱂ ﺃﻧﺲ ﱂ ﻳﻨﺎﺯ ﻳﺸﺮﺏ ﻭﺣﺪﻩ ،ﻭﱂ ﳝﻴﺰ ،ﻭﺃﻣﻪ ﻣﺰﻭﺟﺔ ،ﻓﺤﻜﻢ ﺑﻪ ﻷﻣﻪ ،ﻭﺇﳕﺎ ﻳﺘ ﻢ ﺍﻻﺳﺘﺪﻻﻝ ﺬﻩ ﱯ ج ﳌﺎ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻥ ﻷﻧﺲ ﻣﻦ ﺍﻟﻌﻤﺮ ﻋﺸ ﺮ ﺳﻨﲔ ،ﻓﻜﺎﻥ ﻋﻨﺪ ﺍﳌﻘﺪﻣﺎﺕ ﻛﻠﻬﺎ ،ﻭﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٩٥/٥ﻭﻣﺴﻠﻢ ).(٢٣٠٩
٣١٢ ﺃﻣﻪ ،ﻓﻠﻤﺎ ﺗﺰﻭﺟﺖ ﺃﺑﺎ ﻃﻠﺤﺔ ﱂ ﻳﺄﺕ ﺃﺣ ﺪ ﻣﻦ ﺃﻗﺎﺭﺏ ﺃﻧﺲ ﻳﻨﺎﺯﻋﻬﺎ ﰲ ﻭﻟﺪﻫﺎ ﻭﻳﻘﻮﻝ :ﻗﺪ ﺐ ﺃﻧﻪ ﻻ ﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺐ ﺍﻧﺘﺰﺍﻋﻪ ِﻣﻨﻚِ ،ﻭﻻ ﺭﻳ ﺖ ﻓﻼ ﺣﻀﺎﻧ ﹶﺔ ﻟﻚِ ،ﻭﺃﻧﺎ ﺃﻃﻠ ﺗﺰﻭﺟ ِ ﺐ ﺃﻧﻪ ﻻ ﺝ ﻭﺃﻗﺎﺭﺏ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻻ ﺭﻳ ﺍﳌﺰﻭﺟﺔ ﺣﻀﺎﻧ ﹸﺔ ﺍﺑﻨﻬﺎ ﺇﺫﺍ ﺍﺗﻔﻘﺖ ﻫﻲ ﻭﺍﻟﺰﻭ ﳚﺐ ،ﺑﻞ ﻻ ﳚﻮ ﺯ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﻷﻡ ﻭﻭﻟﺪﻫﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺨﺎﺻﻤﻬﺎ ﻣ ﻦ ﻟﻪ ﺝ ﺬﻩ ﺍﻟﻘﺼﺔ ﻣﻦ ﺃﺑﻌ ِﺪ ﺍﻻﺣﺘﺠﺎﺝ ﻭﺃﺑﺮﺩﻩ. ﺍﳊﻀﺎﻧﺔ ،ﻭﻳ ﹾﻄﻠﹸﺐ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻮﻟﺪ ،ﻓﺎﻻﺣﺘﺠﺎ ﻭﻧﻈ ﲑ ﻫﺬﺍ ﺃﻳﻀﺎﹰ ،ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥ ﺃ ﻡ ﺳﻠﻤﺔ ﳌﺎ ﺗﺰﻭﺟﺖ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﺗﺴﻘﻂ ﻛﻔﺎﻟﺘﻬﺎ ﻻﺑﻨﻬﺎ ،ﺑﻞ ﺍﺳﺘﻤﺮﺕ ﻋﻠﻰ ﺣﻀﺎﻧﺘﻬﺎ ،ﻓﻴﺎ ﻋﺠﺒﺎ ﻣﻦ ﺍﻟﺬﻯ ﻧﺎﺯﻉ ﺃ ﻡ ﺳﻠﻤﺔ ﰲ ﱯ ج. ﻭﻟﺪﻫﺎ ،ﻭﺭﻏﺐ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺣﺠﺮ ﺍﻟﻨ ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺑﺄﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ِج ﻗﺾ ﺑﺎﺑﻨﺔ ﲪﺰﺓ ﳋﺎﻟﺘﻬﺎ ﻭﻫﻲ ﻣﺰﻭﺟﺔ ﺙ ﻣﺂﺧﺬ. ﺱ ﰲ ﻗﺼﺔ ﺍﺑﻨﺔ ﲪﺰﺓ ﺛﻼ ﹶ ﲜﻌﻔﺮ ،ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻟﻠﻨﺎ ِ ﺡ ﺡ ﻻ ﻳﺴﻘﻂ ﺍﳊﻀﺎﻧﺔ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﶈﻀﻮﻧ ﹶﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻨﺘﺎﹰ ،ﻓﻨﻜﺎ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﻨﻜﺎ ﺃﻣﻬﺎ ﻻ ﻳﺴ ِﻘﻂﹸ ﺣﻀﺎﻧﺘﻬﺎ ،ﻭﻳﺴ ِﻘﻄﹸﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻛﺮﹰﺍ .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻛﺎﻥ ﻧﺴﻴﺒﹰﺎ ﺡﻻ ﺝ ﺑﺎﻟﻘﺼﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻜﺎ ﻣﻦ ﺍﻟﻄﻔﻞ ،ﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ،ﻭﺇﻻ ﺳﻘﻄﺖ ،ﻓﺎﻻﺣﺘﺠﺎ ﻳﺴﻘﻂ ﺍﳊﻀﺎﻧﺔ ﻣﻄﻠﻘﹰﺎ ﻻ ﻳِﺘ ﻢ ﺇﻻ ﺑﻌ ﺪ ﺇﺑﻄﺎﻝ ﺫﻳﻨﻚ ﺍﻻﺣﺘﻤﺎﻟﲔ ﺍﻵﺧﺮﻳﻦ. ﻓﺼﻞ ﻖ ِﺑ ِﻪ ﻣﺎ ﻟَﻢ َﺗ ْﻨﻜِﺤﻲ ،#ﻻ ﻳُﺴﺘﻔﺎد ﻣﻨﻪ ﺣُ ﺖأَ وﻗﻀﺎؤﻩ ج ﺑﺎﻟﻮﻟﺪ ﻷﻣﻪ ،وﻗﻮﻟﻪ$أ ْﻧ ِ ﻋﻤﻮ ُم اﻟﻘﻀﺎء ﻟﻜﻞ أ ﱟم ﺣﺘّﻰ ﻳﻘﻀِﻲ ﺑﻪ ﻟﻸم .وإن آﺎﻧﺖ آﺎﻓﺮة ،أو رﻗﻴﻘﺔ ،أو ﻞ ل دﻟﻴ ٌ ﺢ اﻻﺣﺘﺠﺎج ﺑﻪ ﻋﻠﻰ ذﻟﻚ ،وﻻ ﻧﻔﻴُﻪ ،ﻓﺈذا د ّ ﻓﺎﺳﻘﺔ ،أو ﻣﺴﺎﻓِﺮة ،ﻓﻼ ﻳَﺼ ﱡ ﺼٌ ﻣﻨﻔ ِ ﻞ ﻋﻠﻰ اﻋﺘﺒﺎر اﻹِﺳﻼم واﻟﺤﺮﻳﺔ واﻟﺪﻳﺎﻧﺔ واﻹِﻗﺎﻣﺔ ،ﻟﻢ ﻳﻜﻦ ذﻟﻚ ﺗﺨﺼﻴﺼًﺎ وﻻ ﻣﺨﺎﻟﻔﺔ ﻟِﻈﺎهﺮ اﻟﺤﺪﻳﺚ.
ﻭﻗﺪ ﺍﺷﺘﺮﻁ ﰲ ﺍﳊﺎﺿﻦ ﺳﺘﺔ ﺷﺮﻭﻁ: ﺍﺗﻔﺎﻗﻬﻤﺎ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﻼ ﺣﻀﺎﻧﺔ ﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻣﺴﻠﻢ ﻟﻮﺟﻬﲔ. ﺺ ﻋﻠﻰ ﺗﺮﺑﻴ ِﺔ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺩﻳﻨﻪ ،ﻭﺃﻥ ﻳﻨﺸﹶﺄ ﻋﻠﻴﻪ ،ﻭﻳﺘﺮﺑﻰ ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﳊﺎﺿﻦ ﺣﺮﻳ ﺐ ﺑﻌﺪ ﻛِﱪﻩ ﻭﻋﻘﻠﻪ ﺍﻧﺘﻘﺎﻟﻪ ﻋﻨﻪ ،ﻭﻗﺪ ﻳﻐﲑﻩ ﻋﻦ ﻓﻄﺮﺓ ﺍﻟﻠﱠﻪ ﺍﻟﱵ ﻓﻄﺮ ﻋﻠﻴﻬﺎ ﻋﻠﻴﻪ ،ﻓﻴﺼﻌ ﻋﺒﺎﺩﻩ ،ﻓﻼ ﻳﺮﺍﺟﻌﻬﺎ ﺃﺑﺪﺍﹰ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ﱯ ج $ﹸﻛﻞﱡ ﻣ ﻮﻟﹸﻮﺩ ﻳﻮﹶﻟﺪ ﻋﻠﻰ ﺍﻟﻔِﻄ ﺮ ِﺓ ﹶﻓﹶﺄﺑﻮﺍﻩ ﻳ ﻬ ﻮﺩﺍِﻧ ِﻪ
٣١٣ ﺠﺴﺎﻧِﻪ (١)#ﻓﻼ ﻳﺆﻣﻦ ﻮﻳ ﺪ ﺍﳊﺎﺿﻦ ﻭﺗﻨﺼﲑﻩ ﻟﻠﻄﻔﻞ ﺍﳌﺴﻠﻢ. ﺼﺮﺍِﻧﻪِ ،ﺃﻭ ﻳ ﻤ ﺃﻭ ﻳﻨ ﺝ ﳐﺮﺝ ﺍﻟﻐﺎﻟِﺐ ﺇﺫ ﺚ ﺇﳕﺎ ﺟﺎﺀ ﰲ ﺍﻷﺑﻮﻳﻦ ﺧﺎﺻﺔ .ﻗﻴﻞ:ﺍﳊﺪﻳﺚ ﺧﺮ ﻓﺈﻥ ﻗﻴﻞ :ﺍﳊﺪﻳ ﹸ ﺍﻟﻐﺎﻟﺐ ﺍﳌﻌﺘﺎ ﺩ ﻧﺸﻮﺀ ﺍﻟﻄﻔﻞ ﺑﲔ ﺃﺑﻮﻳﻪ ،ﻓﺈﻥ ﻓﹸ ِﻘ ﺪ ﺍﻷﺑﻮﺍ ِﻥ ﺃﻭ ﺃﺣﺪﳘﺎ ﻗﺎ ﻡ ﻭﱄ ﺍﻟﻄﻔﻞ ﻣِﻦ ﺃﻗﺎﺭﺑﻪ ﻣﻘﺎﻣﻬﻤﺎ. ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ:ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﻄ ﻊ ﺍﳌﻮﺍﻻﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﻔﺎﺭ ،ﻭﺟﻌ ﹶﻞ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎ َﺀ ﺑﻌﺾ ،ﻭﺍﻟﻜﻔﺎ ﺭ ﺑﻌﻀﻬﻢ ﻣِﻦ ﺑﻌﺾ ،ﻭﺍﳊﻀﺎﻧ ﹸﺔ ﻣِﻦ ﺃﻗﻮﻯ ﺃﺳﺒﺎﺏ ﺍﳌﻮﺍﻻﺓ ﺖ ﺍﳊﻀﺎﻧﺔ ﺍﻟﱵ ﻗﻄﻌﻬﺎ ﺍﻟﻠﱠﻪ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ .ﻭﻗﺎﻝ ﺃﻫ ﹸﻞ ﺍﻟﺮﺃﻱ ،ﻭﺍﺑ ﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﺃﺑﻮ ﺛﻮﺭ :ﺗﺜﺒ ﳍﺎ ﻣﻊ ﻛﹸﻔﺮﻫﺎ ﻭﺇﺳﻼﻡ ﺍﻟﻮﻟﺪ ،ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻪ ،ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ ،ﺃﻧﻪ ﺃﺳﻠﻢ ﻭﺃﺑﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻥ ﺗﺴﻠﻢ، ﱯج ﱯ ج،ﻓﻘﺎﻟﺖ :ﺍﺑﻨﱵ ﻭﻫﻲ ﻓﻄﻴ ﻢ ﺃﻭ ﻳﺸﺒﻬﻪ ،ﻭﻗﺎﻝ ﺭﺍﻓﻊ :ﺍﺑﻨﱵ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻓﺄﺗﺖ ﺍﻟﻨ $ﺍ ﹾﻗ ﻌ ﺪ ﻧﺎ ِﺣﻴ ﹰﺔ ،#ﻭﻗﺎﻝ ﳍﺎ$:ﺍ ﹾﻗ ﻌﺪِﻱ ﻧﺎ ِﺣﻴ ﹰﺔ،#ﻭﻗﺎﻝ ﳍﻤﺎ$ﺍ ﺩﻋﻮﺍﻫﺎ ،#ﻓﻤﺎﻟﺖ ﺍﻟﺼﺒﻴ ﹸﺔ ﺇﱃ ﺃﻣﻬﺎ، )(٢ ﱯ ج$،ﺍﻟﻠﻬﻢ ﺇﻫﺪﻫﺎ #ﻓﻤﺎﻟﺖ ﺇﱃ ﺃﺑﻴﻬﺎ ﻓﺄﺧﺬﻫﺎ ﻓﻘﺎﻝ ﺍﻟﻨ ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﳊﻀﺎﻧﺔ ﻷﻣﺮﻳﻦ :ﺍﻟﺮﺿﺎﻉِ ،ﻭﺧﺪﻣ ِﺔ ﺍﻟﻄﻔﻞ ،ﻭﻛﻼﳘﺎ ﳚﻮ ﺯ ﻣﻦ ﺍﻟﻜﺎﻓﺮﺓ. ﺚ ﻣِﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳊﻜﻢ ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺑﻦ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻭﺳﻲ ،ﻭﻗﺪ ﺿﻌﻔﻪ ﺇﻣﺎ ﻡ ﺍﻟﻌﻠﻞ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ، ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﺤ ِﻤﻞﹸ ﻋﻠﻴﻪ) ،(٣ﻭﺿﻌﻒ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ ﺍﳊﺪﻳﺚ ،ﻭﺿﻌﻔﻪ ﻏﲑﻩ ،ﻭﻗﺪ ﺍﺿﻄﺮﺏ ﰲ ﺍﻟﻘﺼﺔ ،ﻓﺮﻭﻯ ﺃﻥ ﺍﳌﺨﻴﺮ ﻛﺎﻥ ﺑﻨﺘﺎﹰ ،ﻭﺭﻭﻯ ﺃﻧﻪ ﻛﺎﻥ ﺍﺑﻨﹰﺎ .ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ#ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ،ﻓﻘﺪ ﺭﻭﻱ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﻻ ﻳﺜﺒﺘﻪ ﺃﻫﻞ ﺍﻟﻨﻘﻞ .ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ.. ﰒ ﺇﻥ ﺍﳊﺪﻳﺚ ﻗﺪ ﳛﺘﺞ ﺑﻪ ﻋﻠﻰ ﺻﺤﺔ ﻣﺬﻫﺐ ﻣﻦ ﺍﺷﺘﺮﻁ ﺍﻹِﺳﻼﻡ ،ﻓﺈﻥ ﺍﻟﺼﺒﻴﺔ ﳌﺎ ﻣﺎﻟﺖ ﺇﱃ ﺃﻣﻬﺎ ﺩﻋﺎ ﺍﻟﻨﱯ ج ﳍﺎ ﺑﺎﳍﺪﺍﻳﺔ ،ﻓﻤﺎﻟﺖ ﺇﱃ ﺃﺑﻴﻬﺎ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻮﻧﻬﺎ ﻣﻊ ﻑ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﻩ ﻣِﻦ ﻋﺒﺎﺩِﻩ ،ﻭﻟﻮ ﺍﺳﺘﻨﻜﺮ ﺟﻌﻠﻬﺎ ﻣﻊ ﺃﻣﻬﺎ ،ﻟﻜﺎﻥ ﻓﻴﻪ ﺍﻟﻜﺎﻓﺮ ﺧﻼ )(١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(١٩٩ ،١٩٧/٤ﻭﻣﺴﻠﻢ ).(٢٦٥٨ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٢٤٤ ) (٣ﺗﻀﻌﻴﻒ ﺍﻟﺜﻮﺭﻱ ﻟﻪ ﻣﻦ ﺃﺟﻞ ﻣﺬﻫﺒﻪ ،ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻣﺮﺓ ﻭﺛﻘﻪ.
٣١٤ ﺣﺠﺔ ،ﺑﻞ ﺃﺑﻄﻠﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺪﻋﻮﺓ ﺭﺳﻮﻟﻪ. ﻱ ﻓِﺴﻖ ﺃﻛﱪ ﻣِﻦ ﺍﻟﻜﻔﺮ؟ ﻭﺃﻳ ﻦ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻢ ﻳﻘﻮﻟﻮﻥ:ﻻ ﺣﻀﺎﻧ ﹶﺔ ﻟﻠﻔﺎﺳﻖِ ،ﻓﺄ ﱡ ﺍﻟﻀﺮ ﺭ ﺍﳌﺘﻮﻗﻊ ﻣﻦ ﺍﻟﻔﺎﺳﻖ ﺑﻨﺸﻮﺀ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ ﺇﱃ ﺍﻟﻀﺮﺭ ﺍﳌﺘﻮﻗﱠﻊ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ،ﻣﻊ ﺏ ﺃﻧﻪ ﻻ ﺗﺸﺘﺮﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﳊﺎﺿﻦ ﻗﻄﻌﺎﹰ ،ﻭﺇﻥ ﺷﺮﻃﻬﺎ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺃﻥ ﺍﻟﺼﻮﺍ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻫﻢ ،ﻭﺍﺷﺘﺮﺍﻃﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ. ﻭﻟﻮ ﺍﺷﺘﺮﻁ ﰲ ﺍﳊﺎﺿﻦ ﺍﻟﻌﺪﺍﻟﺔ ﻟﻀﺎﻉ ﺃﻃﻔﺎﻝ ﺍﻟﻌﺎﱂ ،ﻭﻟﻌﻈﻤﺖ ﺍﳌﺸﻘﺔ ﻋﻠﻰ ﺍﻷﻣﺔ، ﻭﺍﺷﺘﺪ ﺍﻟﻌﻨﺖ ،ﻭﱂ ﻳﺰﻝ ﻣﻦ ﺣﲔ ﻗﺎﻡ ﺍﻹِﺳﻼﻡ ﺇﱃ ﺃﻥ ﺗﻘﻮ ﻡ ﺍﻟﺴﺎﻋﺔ ﺃﻃﻔﺎﻝ ﺍﻟﻔﺴﺎﻕ ﺑﻴﻨﻬﻢ ﻻ ﻳﺘﻌﺮﺽ ﳍﻢ ﺃﺣ ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻣﻊ ﻛﻮﻢ ﺍﻷﻛﺜﺮﻳﻦ .ﻭﻣﱴ ﻭﻗﻊ ﰲ ﺍﻹِﺳﻼﻡ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻄﻔﻞ ﻣﻦ ﺃﺑﻮﻳﻪ ﺃﻭ ﺃﺣﺪﳘﺎ ﺑﻔﺴﻘﻪ؟ ﻭﻫﺬﺍ ﰲ ﺍﳊﺮﺝ ﻭﺍﻟﻌﺴﺮ -ﻭﺍﺳﺘﻤﺮﺍ ﺭ ﺍﻟﻌﻤﻞ ﺍﳌﺘﺼﻞ ﰲ ﺳﺎﺋﺮ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻷﻋﺼﺎﺭ ﻋﻠﻰ ﺧﻼﻓﻪ ﲟﱰﻟﺔ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ،ﻓﺈﻧﻪ ﺩﺍﺋ ﻢ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻷﻋﺼﺎﺭ ،ﻭﺍﻟﻘﺮﻯ ﻭﺍﻟﺒﻮﺍﺩﻱ ،ﻣﻊ ﺃﻥ ﺃﻛﺜﺮ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻥ ﺫﻟﻚ، ﱯ ج ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺎﺳﻘﹰﺎ ﻣﻦ ﻓﺴﺎﻕ ،ﻭﱂ ﻳﺰﻝ ﺍﻟﻔﺴ ﻖ ﰲ ﺍﻟﻨﺎﺱ ،ﻭﱂ ﳝﻨﻊ ﺍﻟﻨ ِ ﺗﺮﺑﻴﺔ ﺍﺑﻨﻪ ﻭﺣﻀﺎﻧﺘﻪ ﻟﻪ ،ﻭﻻ ﻣِﻦ ﺗﺰﻭﳚﻪ ﻣﻮﻟﱢﻴﺘﻪ ،ﻭﺍﻟﻌﺎﺩ ﹸﺓ ﺷﺎﻫﺪﺓ ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﻟﻔﺴﺎﻕ ،ﻓﺈﻧﻪ ﳛﺘﺎﻁ ﻻﺑﻨﺘﻪ ،ﻭﻻ ﻳﻀﻴﻌﻬﺎ ،ﻭﳛﺮﺹ ﻋﻠﻰ ﺍﳋﲑ ﳍﺎ ﲜﻬﺪﻩ ،ﻭﺇﻥ ﻗﹸ ﺪ ﺭ ﺧﻼﻑ ﺫﻟﻚ ،ﻓﻬﻮ ﻗﻠﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻌﺘﺎﺩ ،ﻭﺍﻟﺸﺎﺭﻉ ﻳﻜﺘﻔﻲ ﰲ ﺫﻟﻚ ﺑﺎﻟﺒﺎﻋﺚ ﺍﻟﻄﺒﻴﻌﻲ ،ﻭﻟﻮ ﺏ ﺍﳊﻀﺎﻧﺔ ،ﻭﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ،ﻟﻜﺎﻥ ﺑﻴﺎ ﹸﻥ ﻫﺬﺍ ﻟﻸﻣﺔ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ، ﻛﺎﻥ ﺍﻟﻔﺎﺳﻖ ﻣﺴﻠﻮ ﻭﺍﻋﺘﻨﺎﺀ ﺍﻷﻣﺔ ﺑﻨﻘﻠﻪ ،ﻭﺗﻮﺍﺭﺙ ﺍﻟﻌﻤ ِﻞ ﺑﻪ ﻣﻘﺪﻣﹰﺎ ﻋﻠﻰ ﻛﺜﲑ ﳑﺎ ﻧﻘﻠﻮﻩ ،ﻭﺗﻮﺍﺭﺛﻮﺍ ﺍﻟﻌﻤﻞ ﺑﻪ، ﻓﻜﻴﻒ ﳚﻮﺯ ﻋﻠﻴﻬﻢ ﺗﻀﻴﻴﻌﻪ ﻭﺍﺗﺼﺎ ﹸﻝ ﺍﻟﻌﻤﻞ ﲞﻼﻓﻪ .ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻔِﺴﻖ !ﻳﻨﺎﰲ ﺍﳊﻀﺎﻧﺔ، ﺲ ﳍﻢ ﻟﻜﺎﻥ ﻣﻦ ﺯﱏ ﺃﻭ ﺷﺮﺏ ﲬﺮﺍﹰ ،ﺃﻭ ﺃﺗﻰ ﻛﺒﲑﺓﹰ ،ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻭﻻﺩﻩ ﺍﻟﺼﻐﺎﺭ ،ﻭﺍﻟﺘ ِﻤ ﻏﲑﻩ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻧﻌﻢ ،ﺍﻟﻌﻘﻞ ﻣﺸﺘﺮﻁ ﰲ ﺍﳊﻀﺎﻧﺔ ،ﻓﻼ ﺣﻀﺎﻧﺔ ﻨﻮﻥ ﻭﻻ ﻣﻌﺘﻮﻩ ﻭﻻ ﻃﻔﻞ ،ﻷﻥ ﻫﺆﻻﺀ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻣﻦ ﳛﻀﻨﻬﻢ ﻭﻳﻜ ﹸﻔﻠﹸﻬﻢ ،ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻛﺎﻓﻠﲔ ﻟﻐﲑِﻫﻢ. ﻁ ﺍﳊﺮﻳﺔ ،ﻓﻼ ﻳﻨﺘ ِﻬﺾ ﻋﻠﻴﻪ ﺩﻟﻴ ﹲﻞ ﻳﺮ ﹶﻛﻦ ﺍﻟﻘﻠﺐ ﺇﻟﻴﻪ ،ﻭﻗﺪ ﺍﺷﺘﺮﻃﻪ ﻭﺃﻣﺎ ﺍﺷﺘﺮﺍ ﹸ ﺃﺻﺤﺎ ﺏ ﺍﻷﺋﻤﻪ ﺍﻟﺜﻼﺛﺔ .ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺣﺮ ﻟﻪ ﻭﻟﺪ ﻣِﻦ ﺃﻣﺔ:ﺇﻥ ﺍﻷﻡ ﺃﺣ ﻖ ﺑﻪ ﺇﻻ ﺃﻥ ﺗﺒﺎﻉ، ﻓﺘﻨﺘﻘﻞ ،ﻓﻴﻜﻮﻥ ﺍﻷﺏ ﺃﺣﻖ ﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻷﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ $ﻻ ﺗ ﻮﻟﱠﻪ ﻭﺍﻟ ﺪ ﹲﺓ ﻋﻦ
٣١٥ ﻕ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﺃ ِﺣﺒِﺘ ِﻪ ﻳ ﻮ ﻡ ﻕ ﺑﻴ ﻦ ﺍﻟﻮﺍﻟﺪﺓ ﻭ ﻭﹶﻟ ِﺪﻫﺎ ،ﻓﹶﺮ ﻭِﻟ ِﺪﻫﺎ, (١)#ﻭﻗﺎﻝ $ﻣ ﻦ ﹶﻓ ﺮ ﺍﻟﻘِﻴﺎ ﻣ ِﺔ (٢)#ﻭﻗﺪ ﻗﺎﻟﻮﺍ :ﻻ ﳚﻮ ﺯ ﺍﻟﺘﻔﺮﻳ ﻖ ﰲ ﺍﻟﺒﻴﻊ ﺑﲔ ﺍﻷ ﻡ ﻭﻭﻟﺪﻫﺎ ﺍﻟﺼﻐﲑ ﻓﻜﻴﻒ ﻳﻔﺮﻗﻮﻥ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳊﻀﺎﻧﺔ؟ ﻭﻋﻤﻮ ﻡ ﺍﻷﺣﺎﺩﻳﺚ ﲤﻨ ﻊ ﻣِﻦ ﺍﻟﺘﻔﺮﻳﻖ ﻣﻄﻠﻘﹰﺎ ﰲ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺒﻴﻊ، ﻍ ِﻟﺤﻀﺎﻧ ِﺔ ﻭﺍﺳﺘﺪ ﹶﻻﻟﹸﻬﻢ ﺑﻜﻮﻥ ﻣﻨﺎﻓِﻌﻬﺎ ﳑﻠﻮﻛ ﹰﺔ ﻟﻠﺴﻴﺪ ،ﻓﻬﻲ ﻣﺴﺘﻐ ِﺮﻗﹶﺔ ﰲ ﺧﺪﻣﺘﻪ ،ﻓﻼ ﺗﻔ ﺮ ﹸ ﺍﻟﻮﻟﺪ ﳑﻨﻮﻉ ،ﺑﻞ ﺣ ﻖ ﺍﳊﹶﻀﺎﻧ ِﺔ ﳍﺎ ،ﺗﻘﺪﻡ ﺑﻪ ﰲ ﺃﻭﻗﺎﺕ ﺣﺎﺟﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺣ ﻖ ﺍﻟﺴﻴﺪ ،ﻛﻤﺎ ﻁ ﺧﻠﻮﻫﺎ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ،ﻓﻘﺪ ﺗﻘﺪﻡ. ﰲ ﺍﻟﺒﻴﻊ ﺳﻮﺍﺀ .ﻭﺃﻣﺎ ﺍﺷﺘﺮﺍ ﹸ ﻭﻫﺎﻫﻨﺎ ﻣﺴﺄﻟﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴ ﻪ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺃﻧﺎ ﺇﺫﺍ ﺃﺳﻘﻄﻨﺎ ﺣﻘﱠﻬﺎ ﻣِﻦ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻨﻜﺎﺡ، ﻂ ﺣﻘﹸﻬﺎ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ،ﻭﻫﻲ ﺃﺣ ﻖ ﻭﻧﻘﻠﻨﺎﻫﺎ ﺇﱃ ﻏﲑﻫﺎ ﻓﺎﺗﻔِﻖ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﺳِﻮﺍﻫﺎ ،ﱂ ﻳﺴ ﹸﻘ ﹾ ﺑﻪ ﻣﻦ ﺍﻷﺟﻨﱯ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻪ ﺍﻟﻘﺎﺿﻲ ﺇﻟﻴﻪ ،ﻭﺗﺮﺑﻴﺘﻪ ﰲ ﺣﺠﺮ ﺃﻣﻪ ﻭﺭﺃﻳﻪ ﺃﺻﻠ ﺢ ﻣِﻦ ﺗﺮﺑﻴﺘﻪ ﰲ ﰐ ﺖ ﺃﺟﻨﱯ ﳏﺾ ﻻ ﻗﺮﺍﺑﺔ ﺑﻴﻨﻬﻤﺎ ﺗﻮﺟِﺐ ﺷﻔﻘﺘﻪ ﻭﺭﲪﺘﻪ ﻭﺣﻨﻮﻩ ،ﻭﻣ ﻦ ﺍﶈﺎ ِﻝ ﺃﻥ ﺗﺄ ﹶ ﺑﻴ ِ ﱯ ج ﱂ ﳛﻜﻢ ﺣﻜﻤﹰﺎ ﻋﺎﻣﹰﺎ ﻛﻠﻴﹰﺎ: ﺍﻟﺸﺮﻳﻌﺔ ﺑﺪﻓﻊ ﻣﻔﺴﺪﺓ ﲟﻔﺴﺪﺓ ﺃﻋﻈ ﻢ ﻣﻨﻬﺎ ﺑﻜﺜﲑ ،ﻭﺍﻟﻨ ﺕ ﺍﳊﻀﺎﻧﺔ ﺃﻥ ﻛﻞ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﺖ ﺳﻘﻄﺖ ﺣﻀﺎﻧﺘﻬﺎ ﰲ ﲨِﻴﻊ ﺍﻷﺣﻮﺍﻝ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺇﺛﺒﺎ ﻟﻸﻡ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﳐﺎﻟﻔﺔ ﻟﻠﻨﺺ. ﻭﺃﻣﺎ ﺍﲢﺎﺩ ﺍﻟﺪﺍﺭ ،ﻓﺈﻥ ﻛﺎﻥ ﺳﻔ ﺮ ﺃﺣﺪﳘﺎ ﳊﺎﺟﺔ ،ﰒ ﻳﻌﻮﺩ ﻭﺍﻵﺧﺮ ﻣﻘﻴﻢ ،ﻓﻬﻮ ﺃﺣ ﻖ ﺑﻪ ،ﻷﻥ ﺍﻟﺴﻔﺮ ﺑﺎﻟﻮﻟﺪ ﺍﻟﻄﻔﻞ ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺭﺿﻴﻌﹰﺎ ﺇﺿﺮﺍ ﺭ ﺑﻪ ﻭﺗﻀﻴﻴ ﻊ ﻟﻪ ،ﻫﻜﺬﺍ ﻼ ﻋﻦ ﺑﻠﺪ ﺍﻵﺧﺮ ﺃﻃﻠﻘﻮﻩ ،ﻭﱂ ﻳﺴﺘﺜﻨﻮﺍ ﺳﻔ ﺮ ﺍﳊﺞ ﻣﻦ ﻏﲑﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻣﻨﺘﻘ ﹰ ﻟﻺِﻗﺎﻣﺔ ،ﻭﺍﻟﺒﻠ ﺪ ﻭﻃﺮﻳﻘﹸﻪ ﳐﻮﻓﺎﻥ ،ﺃﻭ ﺃﺣﺪﻫﻤﺎ ،ﻓﺎﳌﻘﻴ ﻢ ﺃﺣﻖ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻭﻃﺮﻳﻘﹸﻪ ﺁﻣﻨﲔ، ﻓﻔﻴﻪ ﻗﻮﻻﻥِ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ،ﺇﺣﺪﺍﳘﺎ ﺃﻥ ﺍﳊﻀﺎﻧ ﹶﺔ ﻟﻸﺏ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻭﺗﺄﺩﻳﺒﻪ ﻭﺗﻌﻠﻴﻤِﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﻀﻰ ﺑﻪ ﺷﺮﻳﺢ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻷﻡ ﺃﺣ ﻖ. ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺛﺎﻟﺚ :ﺃﻥ ﺍﳌﻨﺘﻘﻞ ﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﻷﺏ ،ﻓﺎﻷ ﻡ ﺃﺣ ﻖ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻡ ،ﻓﺈﻥ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺃﺻ ﹸﻞ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻲ ﺃﺣ ﻖ ﺑﻪ ،ﻭﺇﻥ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻏﲑﻩ، ﺏ ﺃﺣﻖ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﻨﻔﻴﺔ.ﻭﺣﻜﻮﺍ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻥ ﻧﻘﻠﻬﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻓﺎﻷ ﺏ ﺃﺣﻖ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺑﻠ ٍﺪ ﺇﱃ ﺑﻠﺪ ،ﻓﻬﻲ ﺃﺣﻖ ،ﻭﻫﺬﻩ ﺃﻗﻮﺍ ﹲﻝ ﻛﹸﻠﻬﺎ ﺑﻠﺪ ﺇﱃ ﻗﺮﻳﺔ ،ﻓﺎﻷ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٥/٨ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤١٣ ،٤١٢/٥
٣١٦ ﺏ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺣﺘﻴﺎﻁ ﻟﻠﻄﻔﻞ ﰲ ﺐ ﺇﻟﻴﻪ ،ﻓﺎﻟﺼﻮﺍ ﻛﻤﺎ ﺗﺮﻯ ﻻ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺩﻟﻴ ﹲﻞ ﻳﺴﻜﻦ ﺍﻟﻘﻠ ﺍﻷﺻﻠﺢ ﻟﻪ ﻭﺍﻷﻧﻔﻊ ﻣِﻦ ﺍﻹِﻗﺎﻣﺔ ﺃﻭ ﺍﻟﻨﻘﻠﺔ ،ﻓﺄﻳﻬﻤﺎ ﻛﺎﻥ ﺃﻧﻔ ﻊ ﻟﻪ ﻭﺃﺻﻮ ﹶﻥ ﻭﺃﺣﻔﻆﹶ ،ﺭﻭﻋﻲ، ﻉ ﻭﻻ ﺗﺄﺛ ﲑ ﻹِﻗﺎﻣﺔ ﻭﻻ ﻧﻘﻠﺔ ،ﻫﺬﺍ ﻛﻠﱡ ﻪ ﻣﺎ ﱂ ﻳ ِﺮ ﺩ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻨﻘﻠﺔ ﻣﻀﺎﺭ ﹶﺓ ﺍﻵَﺧﺮ ،ﻭﺍﻧﺘﺰﺍ ﺍﻟﻮﻟﺪ ﻣﻨﻪ .ﻓﺈﻥ ﺃﺭﺍﺩ ﺫﻟﻚ ،ﱂ ﻳﺠﺐ ﺇﻟﻴﻪ ،ﻭﺍﻟﻠﹼﻪ ﺍﳌﻮﻓﻖ. ﻓﺼﻞ
ﺖ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ ،#ﻗﻴﻞ :ﻓﻴﻪ ﺇﺿﻤﺎ ﺭ ﺗﻘﺪﻳﺮﻩ :ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ، ﻭﻗﻮﻟﻪ $ﺃﻧ ِ ﻭﻳﺪﺧ ﹾﻞ ﺑﻚ ﺍﻟﺰﻭﺝ ،ﻭﳛﻜﻢ ﺍﳊﺎﻛﻢ ﺑﺴﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ .ﻭﻫﺬﺍ ﺗﻌﺴﻒ ﺑﻌﻴﺪ ﻻ ﻳﺸﻌ ﺮ ﺑﻪ ﺍﻟﻠﻔﻆ ،ﻭﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻮﺟﻪ ،ﻭﻻ ﻫﻮ ﻣﻦ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﱵ ﺗﺘﻮﻗﻒ ﺻﺤ ﹸﺔ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ، ﻭﺍﻟﺪﺧﻮ ﹸﻝ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ$ﺗﻨﻜﺤﻲ ،#ﻋﻨﺪ ﻣﻦ ﺍﻋﺘﱪﻩ ،ﻓﻬﻮ ﻛﻘﻮﻟﻪ $ﺣﺘﻰ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﹶﻏﻴ ﺮ ﻩ ،#ﻭﻣﻦ ﱂ ﻳﻌﺘﱪﻩ ،ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻨﻜﺎﺡ ﻋﻨﺪﻩ ﺍﻟﻌﻘﺪ. ﺝ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﳋﺼﻮﻣﺔ ﻭﺃﻣﺎ ﺣﻜ ﻢ ﺍﳊﺎﻛﻢ ﺑﺴﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ ،ﻓﺬﺍﻙ ﺇﳕﺎ ﳛﺘﺎ ﻁ ﻒ ﺳﻘﻮ ﹶ ﺑﲔ ﺍﳌﺘﻨﺎﺯﻋﲔ ،ﻓﻴﻜﻮﻥ ﻣﻨﻔﺬﹰﺍ ﻟِﺤﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻻ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻭﻗ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰ ﺣﻜﻤﻪ ،ﺑﻞ ﻗﺪ ﺣﻜﻢ ﻫﻮ ﺑﺴﻘﻮﻃﻬﺎ ،ﺣ ﹶﻜ ﻢ ﺑﻪ ﺍ ﹸ ﳊﻜﱠﺎﻡ ﺑﻌﺪﻩ ﺃﻭ ﱂ ﳛﻜﻤﻮﺍ. ﻭﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳊﻜ ﻢ ﺍﻟﻨﺒﻮﻱ ،ﺃﻥ ﺍﻷ ﻡ ﺃﺣ ﻖ ﺑﺎﻟﻄﻔﻞ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻣﻨﻬﺎ ﺍﻟﻨﻜﺎﺡ ،ﻓﺈﺫﺍ ﻧﻜﺤﺖ ،ﺯﺍﻝ ﺫﻟﻚ ﺍﻻﺳﺘﺤﻘﺎﻕ ،ﻭﺍﻧﺘﻘﻞ ﺍﳊ ﻖ ﺇﱃ ﻏﲑﻫﺎ .ﻓﺄﻣﺎ ﺇﺫﺍ ﻃﻠﺒﻪ ﻣﻦ ﻟﻪ ﺍﳊﻖ، ﻭﺟﺐ ﻋﻠﻰ ﺧﺼﻤﻪ ﺃﻥ ﻳﺒﺬﻟﻪ ﻟﻪ ،ﻓﺈﻥ ﺍﻣﺘﻨﻊ ،ﺃﺟﱪﻩ ﺍﳊﺎﻛ ﻢ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﺃﺳﻘﻂ ﺣﻘﱠﻪ ،ﺃﻭ ﱂ ﻳﻄﺎﻟﺐ ﺑﻪ ،ﺑﻘﻲ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻭﻻﹰ ،ﻓﻬﺬﻩ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ. ﻓﺼﻞ
ﻭﻗﺪ ﺍﺣﺘﺞ ﻣﻦ ﻻ ﻳﺮﻯ ﺍﻟﺘﺨﻴ ﲑ ﺑﲔ ﺍﻷﺑﻮﻳﻦ ﺑﻈﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚِ ،ﻭﻭﺟ ﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻧﻪ ﻗﺎﻝ $ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ ،#ﻭﻟﻮ ﺧﻴ ﺮ ﺍﻟﻄﻔﻞ ﱂ ﺗﻜﻦ ﻫﻲ ﺃﺣ ﻖ ﺑﻪ ﺇﻻ ﺇﺫﺍ ﺍﺧﺘﺎﺭﻫﺎ ،ﻛﻤﺎ ﺃﻥ ﻚ ﺏ ﻻ ﻳﻜﻮﻥ ﺃﺣ ﻖ ﺑﻪ ﺇﻻ ﺇﺫﺍ ﺍﺧﺘﺎﺭﻩ ،ﻓﺈﻥ ﻗﺪﺭ :ﺃﻧﺖ ﺃﺣ ﻖ ﺑﻪ ﺇﻥ ﺍﺧﺘﺎﺭﻙ ،ﻗﹸ ﺪ ﺭ ﺫﻟ ﺍﻷ ﰲ ﺟﺎﻧﺐ ﺍﻷﺏ ،ﻭﺍﻟﻨ ﱯ ج ﺟﻌﻠﻬﺎ ﺃﺣ ﻖ ﺑﻪ ﻣﻄﻠﻘﹰﺎ ﻋﻨﺪ ﺍﳌﻨﺎﺯﻋﺔ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ .ﻭﳓﻦ ﻧﺬﻛﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ:ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ،ﻭﺍﻻﺣﺘﺠﺎﺝ ﻷﻗﻮﺍﳍﻢ ،ﻭﻧﺮﺟﺢ ﻣﺎ ﻭﺍﻓﻖ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج.
٣١٧ ﺫﻛﺮ ﻗﻮﻝ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻃﻠﻖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻣﺮﺃﺗﻪ ،ﻓﺬﻛﺮ ﺍﻷﺛ ﺮ ﺍﳌﺘﻘﺪﻡ ،ﻭﻗﺎﻝ ﻓﻴﻪ: ﺸ ﺭﳛﻬﺎ ﻭﻓﺮﺍﺷﻬﺎ ﺧﲑ ﻟﻪ ﻣﻨﻚ ﺣﱴ ﻳ ِ ﺐ ﻭﳜﺘﺎﺭ ﻟﻨﻔﺴﻪ ،ﻓﺤﻜﻢ ﺑﻪ ﻷﻣﻪ ﺣﲔ ﱂ ﻳﻜﻦ ﻟﻪ ﺐ ﻭﻳﻤﻴﺰ ﻭﳜﲑ ﺣﻴﻨﺌﺬ. ﲤﻴﻴ ﺰ ﺇﱃ ﺃﻥ ﻳﺸ ﺫﻛﺮ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ:ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰊ ﺍﳌﻬﺎﺟﺮ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻏﹶﻨﻢ ،ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﺧﻴ ﺮ ﻏﻼﻣﹰﺎ ﺑﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ).(١ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﺟﺮﻳﺞ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ،ﻗﺎﻝ:ﺧ ﲑ ﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ،ﻓﺎﺧﺘﺎﺭ ﺃﻣﻪ ،ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ. ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻏﻼﻣﹰﺎ ﻣﺎ ﺑ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﹰﺎ:ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻏﻨﻢ ،ﻗﺎﻝ :ﺍﺧﺘﺼ ﻢ ﺇﱃ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﰲ ﻏﻼﻡ ،ﻓﻘﺎﻝ :ﻫﻮ ﻣﻊ ﺃﻣﻪ ﺏ ﻋﻨﻪ ﻟِﺴﺎﻧﻪ ﻟﻴﺨﺘﺎﺭ).(٢ ﺣﱴ ﻳ ﻌ ِﺮ ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﻫﺸﻴﻢ ،ﻋﻦ ﺧﺎﻟﺪ ،ﻋﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ،ﻗﺎﻝ: ﺍﺧﺘﺼﻤﻮﺍ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻳﺘﻴﻢ ﻓﺨﻴﺮﻩ ،ﻓﺎﺧﺘﺎﺭ ﺃﻣﻪ ﻋﻠﻰ ﻋﻤﻪ، ﻚ. ﻒ ﺃﻣﻚ ﺧ ﲑ ﻣِﻦ ﺧِﺼﺐ ﻋ ﻤ ﻓﻘﺎﻝ ﻋﻤﺮ :ﺇ ﱠﻥ ﻟﹸ ﹾﻄ ﺫﻛﺮ ﻗﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ﳉﺮﻣﻲ ،ﻋﻦ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ :ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍ ﹶ ﻋﻤﺎﺭﺓ ﺍﳉﺮﻣﻲ ،ﻗﺎﻝ:ﺧﲑﱐ ﻋﻠﻲ ﺑﲔ ﺃﻣﻲ ﻭ ﻋﻤﻲ ،ﰒ ﻗﺎﻝ ﻷﺥ ﱄ ﺃﺻﻐﺮ ﻣﲏ :ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻟﻮ ﺑﻠﻎ ﻣﺒﻠﻎ ﻫﺬﺍ ﳋﲑﺗﻪ).(٣
) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﻫﻮ ﰲ ﺍﳌﺼﻨﻒ ).(١٢٦٠٦ ) (٣ﻭﻫﻮ ﰲ ﺍﳌﺼﻨﻒ ) (١٢٦٠٩ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ).(٤/٨
٣١٨ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﱠﻪ.ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ:ﻋﻦ ﻳﻮﻧﺲ ﻋﻦ ﻋﻤﺎﺭﺓ ﻋﻦ ﻋﻠﻲ ﻣﺜﻠﻪ) (١ﻗﺎﻟﻪ ﰲ ﺖ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ ،ﺃﻭ ﲦﺎ ِﻥ ﺳﻨﲔ. ﺍﳊﺪﻳﺚ :ﻭﻛﻨ ﻗﺎﻝ ﳛﲕ ﺍﻟﻘﻄﺎﻥ :ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺍﳉﺮﻣﻲ ،ﺣﺪﺛﲏ ﻋﻤﺎﺭﺓ ﺍﺑﻦ ﺭﻭﻳﺒﺔ ،ﺃﻧﻪ ﺖ ﻓﻴﻪ ﺃﻣﻪ ﻭﻋﻤﻪ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﱠﻠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻓﺨﲑﱐ ﻋﻠﻲ ﺛﻼﺛﺎﹰ، ﲣﺎﺻ ﻤ ﹸﻛﱠﻠ ﻬﻦ ﺃﺧﺘﺎ ﺭ ﺃﻣﻲ ،ﻭﻣﻌﻲ ﺃ ﺥ ﱄ ﺻﻐﲑ ،ﻓﻘﺎﻝ ﻋﻠﻲ :ﻫﺬﺍ ﺇﺫﺍ ﺑﻠﻎ ﻣﺒﻠﻎ ﻫﺬﺍ ﺧﻴﺮ. ﺫﻛﺮ ﻗﻮﻝ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ ﺃﺑﻮ ﺧﻴﺜﻤﺔ ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ :ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎ ﹸﻥ ﺑ ﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﻫِﻼﻝ ﺑﻦ ﺃﰊ ﻣﻴﻤﻮﻧﺔ ﻗﺎﻝ :ﺷﻬﺪﺕ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺧﻴﺮ ﻏﻼﻣﹰﺎ ﺑﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ) ،(٢ﻭﻗﺎﻝ:ﺇ ﱠﻥ ﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ. ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴ ﺮ ﻏﹸﻼﻣﹰﺎ ﺑ ﻓﻬﺬﺍ ﻣﺎ ﻇﻔﺮﺕ ﺑﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ.ﻭﺃﻣﺎ ﺍﻷﺋﻤﺔ ،ﻓﻘﺎﻝ ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ :ﺳﺄﻟﺖ ﱄ ﺃﻥ ﺐﺇ ﱠ ﱯ ﻭﺍﻟﺼﺒﻴﺔ ﻣﻊ ﺍﻷﻡ ﺇﺫﺍ ﻃﻠﱢﻘﺖ؟ ﻗﺎﻝ ﺃ ﺣ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﺇﱃ ﻣﱴ ﻳﻜﻮﻥ ﺍﻟﺼ ﻳﻜﻮ ﹶﻥ ﻣﻊ ﺍﻷﻡ ﺇﱃ ﺳﺒﻊ ﺳﻨﲔ ،ﰒ ﻳﺨﻴﺮ .ﻗﻠﺖ ﻟﻪ :ﺃﺗﺮﻯ ﺍﻟﺘﺨﻴﲑ؟ ﻗﺎﻝ ﺷﺪﻳﺪﹰﺍ.ﻗﻠﺖ :ﻓﺄﻗ ﹼﻞ ﱄ ﺳﺒﻊ. ﺐﺇ ﱠ ﻣِﻦ ﺳﺒﻊ ﺳﻨﲔ ﻻ ﻳﺨﲑ؟ ﻗﺎﻝ :ﻗﺪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﱃ ﲬﺲ ،ﻭﺃﻧﺎ ﺃ ﺣ ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻄﻔ ﹸﻞ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﻧﺜﻰ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮﺍﹰ، ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﺑ ﻦ ﺳﺒﻊ ﺃﻭ ﺩﻭﻧﻬﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺩﻭﻥ ﺍﻟﺴﺒﻊ ،ﻓﺄﻣﻪ ﺃﺣ ﻖ ﲝﻀﺎﻧﺘﻪ ﻣﻦ ﻏﲑ ﲣﻴﲑ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺳﺒﻊ ،ﻓﻔﻴﻪ ﺛﻼﺙ ﺭﻭﺍﻳﺎﺕ. ﺇﺣﺪﺍﻫﺎ -ﻭﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻣﻦ ﻣﺬﻫﺒﻪ -ﺃﻧﻪ ﳜﲑ ،ﻭﻫﻲ ﺍﺧﺘﻴﺎﺭ ﺃﺻﺤﺎﺑِﻪ، ﻓﺈﻥ ﱂ ﳜﺘﺮ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ،ﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ ،ﻭﻛﺎ ﹶﻥ ﳌﻦ ﻗﺮﻉ ،ﻭﺇﺫﺍ ﺍﺧﺘﺎﺭ ﺃﺣﺪﳘﺎ ،ﰒ ﻋﺎﺩ ﻓﺎﺧﺘﺎﺭ ﺍﻵﺧﺮ ،ﻧﻘﻞ ﺇﻟﻴﻪ ،ﻭﻫﻜﺬﺍ ﺃﺑﺪﹰﺍ. ﺏ ﺃﺣ ﻖ ﺑ ِﻪ ﻣِﻦ ﻏﲑ ﲣﻴﲑ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﻷ ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺍﻷﻡ ﺃﺣﻖ ﺑﻪ ﻛﻤﺎ ﻗﺒﻞ ﺍﻟﺴﺒﻊ .ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻧﺜﻰ ،ﻓﺈﻥ ﻛﺎﻥ ﳍﺎ ﺩﻭ ﹶﻥ ﺳﺒﻊ ﺳﻨﲔ ،ﻓﺄﻣﻬﺎ ﺃﺣ ﻖ ﺎ ﻣﻦ ﻏﲑ ﲣﻴﲑ ،ﻭﺇﻥ ﺑﻠﻐﺖ ﺳﺒﻌﺎﹰ ،ﻓﺎﳌﺸﻬﻮ ﺭ ﻣﻦ ﻣﺬﻫﺒﻪ ،ﺃﻥ ﺍﻷ ﻡ ﺏ ﺃﺣ ﻖ ﺎ ﻣﻦ ﻏﲑ ﲣﻴﲑ. ﺃﺣ ﻖ ﺎ ﺇﱃ ﺗﺴﻊ ﺳﻨﲔ ،ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺗﺴﻌﺎﹰ ،ﻓﺎﻷ ) (١ﺇﺑﺮﺍﻫﻴﻢ ﻫﻮ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻷﺳﻠﻤﻲ :ﻣﺘﺮﻭﻙ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﲣﺮﳚﻪ.
٣١٩ ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ :ﺃﻥ ﺍﻷ ﻡ ﺃﺣ ﻖ ﺎ ﺣﱴ ﺗﺒﻠﻎ ،ﻭﻟﻮ ﺗﺰﻭﺟﺖ ﺍﻷﻡ. ﺺ ﻋﻠﻴﻬﺎ ،ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﺇﳕﺎ ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺧﺎﻣﺴﺔ :ﺃﺎ ﲣﲑ ﺑﻌﺪ ﺍﻟﺴﺒﻊ ﻛﺎﻟﻐﻼﻡ ،ﻧ ﺺ ﻣﺬﻫﺒﻪ ﻭﲢﺮﻳﺮﻩ. ﺣﻜﻮﺍ ﺫﻟﻚ ﻭﺟﻬﹰﺎ ﰲ ﺍﳌﺬﻫﺐ ،ﻫﺬﺍ ﺗﻠﺨﻴ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷ ﻡ ﺃﺣ ﻖ ﺑﺎﻟﻄﻔﻞ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺇﱃ ﺃﻥ ﻳﺒﻠﹸﻐﺎ ﺳﺒﻊ ﺳﻨﲔ ،ﻓﺈﺫﺍ ﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ،ﻭﻛﺎﻥ ﻣﻊ ﻣﻦ ﺑﻠﻐﺎ ﺳﺒﻌﹰﺎ ﻭﳘﺎ ﻳﻌﻘِﻼﻥ ﻋﻘﻞ ﻣﺜﻠﻬﻤﺎ ،ﺧﻴ ﺮ ﹸﻛﻞﹼ ﻣﻨﻬﻤﺎ ﺑ ﺍﺧﺘﺎﺭ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﲣﻴﲑ ﲝﺎﻝ ،ﰒ ﺍﺧﺘﻠﻔﺎ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﺍﻷ ﻡ ﺃﺣﻖ ﺲ ﻭﺣﺪﻩ ،ﰒ ﺏ ﻭﺣﺪﻩ ،ﻭﻳﻠﺒ ﺑﺎﳉﺎﺭﻳﺔ ﺣﱴ ﺗﺒﻠﻎ ،ﻭﺑﺎﻟﻐﻼﻡ ﺣﱴ ﻳﺄﻛﻞ ﻭﺣﺪﻩ ،ﻭﻳﺸﺮ ﻳﻜﻮﻧﺎﻥ ﻋﻨﺪ ﺍﻷﺏ ،ﻭﻣﻦ ﺳﻮﻯ ﺍﻷﺑﻮﻳﻦ ﺃﺣ ﻖ ﻤﺎ ﺣﱴ ﻳﺴﺘﻐﻨﻴﺎ ،ﻭﻻ ﻳﻌﺘﱪ ﺍﻟﺒﻠﻮﻍ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻷ ﻡ ﺃﺣ ﻖ ﺑﺎﻟﻮﻟﺪ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺣﱴ ﻳﱠﺜﻐِﺮ،ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ ،ﻭﺭﻭﻯ ﺍﺑ ﻦ ﺍﻟﻘﺎﺳﻢ :ﺣﱴ ﻳﺒﹸﻠﻎﹶ ،ﻭﻻ ﻳﺨﻴ ﺮ ﲝﺎﻝ. ﺚ ﺑﻦ ﺳﻌﺪ :ﺍﻷ ﻡ ﺃﺣ ﻖ ﺑﺎﻻﺑﻦ ﺣﱴ ﻳﺒﻠﹸ ﹶﻎ ﲦﺎﻥ ﺳﻨﲔ ،ﻭﺑﺎﻟﺒﻨﺖ ﺣﱴ ﺗﺒﻠﻎ ،ﰒ ﻭﻗﺎﻝ ﺍﻟﻠﻴ ﹸ ﺏ ﺃﺣ ﻖ ﻤﺎ ﺑﻌﺪ ﺫﻟﻚ. ﺍﻷ ﺐ ﺛﺪﻳﺎﻫﺎ ،ﻭﺑﺎﻟﻐﻼﻡ ﺣﺘﻰ ﻳﻴ ﹶﻔﻊ، ﻭﻗﺎﻝ ﺍﳊﺴ ﻦ ﺑﻦ ﺣﻲ :ﺍﻷ ﻡ ﺃﻭﱃ ﺑﺎﻟﺒﻨﺖ ﺣﱴ ﻳ ﹾﻜﻌ ﻓﻴﺨﲑﺍﻥ ﺑﻌ ﺪ ﺫﻟﻚ ﺑﲔ ﺃﺑﻮﻳﻬﻤﺎ ،ﺍﻟﺬﻛ ﺮ ﻭﺍﻷﻧﺜﻰ ﺳﻮﺍﺀ. ﱯ ج ﰲ ﺍﻟﻐﻼﻡ ،ﻣﻦ ﻗﺎﻝ ﺍﳌﺨﻴﺮﻭﻥ ﰲ ﺍﻟﻐﻼﻡ ﺩﻭﻥ ﺍﳉﺎﺭﻳﺔ :ﻗﺪ ﺛﺒﺖ ﺍﻟﺘﺨﻴ ﲑ ﻋﻦ ﺍﻟﻨ ﻒﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ:ﻭﺛﺒﺖ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﻻ ﻳﻌﺮﻑ ﳍﻢ ﳐﺎﻟ ﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻟﺒﺘﺔ ،ﻭﻻ ﺃﻧﻜﺮﻩ ﻣﻨﻚ .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻏﺎﻳ ﹲﺔ ﰲ ﺍﻟﻌﺪﻝ ﺍﳌﻤﻜﻦ ،ﻓﺈﻥ ﺍﻷ ﻡ ﺇﳕﺎ ﹸﻗﺪﻣ ﰲ ﺣﺎﻝ ﺍﻟﺼﻐﺮ ﳊﺎﺟﺔ ﺍﻟﻮﻟﺪ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﳊﻤﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻭﺍﳌﺪﺍﺭﺍﺓ ﺍﻟﱵ ﻻ ﺗﺘﻬﻴﺄ ﻟِﻐﲑ ﺍﻟﻨﺴﺎﺀ ،ﻭﺇﻻ ﻓﺎﻷ ﻡ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ،ﻓﻜﻴﻒ ﺗﻘﺪﻡ ﻋﻠﻴﻪ؟ ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻐﻼﻡ ﺣﺪﹰﺍ ﻳ ﻌ ِﺮﺏ ﻓﻴﻪ ﻋﻦ ﺐ ﻧﻔﺴﻪ ،ﻭﻳﺴﺘﻐﲏ ﻋﻦ ﺍﳊﻤﻞ ﻭﺍﻟﻮﺿﻊ ﻭﻣﺎ ﺗﻌﺎﻧﻴﻪ ﺍﻟﻨﺴﺎﺀ ،ﺗﺴﺎﻭﻯ ﺍﻷﺑﻮﺍﻥِ ،ﻭﺯﺍﻝ ﺍﻟﺴﺒ ﺐ ﻟﺘﻘﺪﱘ ﺍﻷﻡ ،ﻭﺍﻷﺑﻮﺍ ِﻥ ﻣﺘﺴﺎﻭﻳﺎ ِﻥ ﻓﻴﻪ ،ﻓﻼ ﻳ ﹶﻘﺪ ﻡ ﺃﺣﺪﳘﺎ ﺇﻻ ﲟﺮﺟﺢ ،ﻭﺍﳌﺮ ﺟ ﺢ ﺇﻣﺎ ﺍﳌﻮﺟ ﻣﻦ ﺧﺎﺭﺝ ،ﻭﻫﻮ ﺍﻟﻘﺮﻋﺔﹸ ،ﻭﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﻟﺪ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭﻩ ،ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨ ﹸﺔ ﺬﺍ ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻓﺎﻋﺘﱪﻧﺎﳘﺎ ﲨﻴﻌﺎﹶ ،ﻭﱂ ﻧﺪﻓﻊ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ. ﻭﻫﺬﺍ ،ﻭﻗﺪ ﲨﻌﻬﻤﺎ ﺣﺪﻳ ﹸ ﻭﻗﺪﻣﻨﺎ ﻣﺎ ﻗﺪﻣﻪ ﺍﻟﻨ ﱯ ج ،ﻭﺃﺧﺮﻧﺎ ﻣﺎ ﺃﺧﺮﻩ ،ﻓﻘﺪﻡ ﺍﻟﺘﺨﻴﲑ ،ﻷﻥ ﺍﻟﻘﹸﺮﻋﺔ ﺇﳕﺎ ﻳﺼﺎﺭ ﻕ ﻣِﻦ ﻛﻞ ﻭﺟﻪ ،ﻭﱂ ﻳﺒﻖ ﻣﺮ ﺟ ﺢ ﺳﻮﺍﻫﺎ ،ﻭﻫﻜﺬﺍ ﻓﻌﻠﻨﺎ ﻫﺎﻫﻨﺎ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﺗﺴﺎﻭﺕ ﺍﳊﻘﻮ
٣٢٠ ﻗﺪﻣﻨﺎ ﺃﺣﺪﳘﺎ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻓﺈﻥ ﱂ ﳜﺘﺮ ،ﺃﻭ ﺍﺧﺘﺎﺭﳘﺎ ﲨﻴﻌﺎﹰ ،ﻋﺪﻟﻨﺎ ﺇﱃ ﺍﻟﻘﹸﺮﻋﺔ ،ﻓﻬﺬﺍ ﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺴﻨﺔ ،ﻟﻜﺎﻥ ﻣِﻦ ﺃﺣﺴﻦ ﺍﻷﺣﻜﺎﻡ ،ﻭﺃﻋﺪﳍﺎ ،ﻭﺃﻗﻄﻌﻬﺎ ﻟﻠﱰﺍﻉ ﺑﺘﺮﺍﺿﻲ ﺍﳌﺘﻨﺎﺯﻋﲔ .ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ :ﺃﻧﻪ ﺇﺫﺍ ﱂ ﳜﺘﺮ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﻷﻡ ﺑﻼ ﻗﹸﺮﻋﺔ ،ﻷﻥ ﺍﳊﻀﺎﻧﺔ ﻛﺎﻧﺖ ﳍﺎ ،ﻭﺇﳕﺎ ﻧﻨﻘﻠﹸﻪ ﻋﻨﻬﺎ ﺑﺎﺧﺘﻴﺎﺭﻩ ،ﻓﺈﺫﺍ ﱂ ﳜﺘﺮ ،ﺑﻘﻲ ﻋﻨﺪﻫﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻗﺪﻣﺘ ﻢ ﺍﻟﺘﺨﻴ ﲑ ﻋﻠﻰ ﺍﻟﻘﹸﺮﻋﺔ ،ﻭﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺗﻘﺪ ﱘ ﺍﻟﻘﹸﺮﻋﺔ ﺃﻭﻻﹰ ،ﰒ ﺍﻟﺘﺨﻴﲑ ،ﻭﻫﺬﺍ ﺃﻭﱃ ،ﻷﻥ ﺍﻟﻘﺮﻋﺔ ﻃﺮﻳﻖ ﺷﺮﻋﻲ ﻟﻠﺘﻘﺪﱘ ﻋﻨﺪ ﺗﺴﺎﻭﻱ ﺍﳌﺴﺘﺤﻘﲔ ،ﻭﻗﺪ ﺱ ﺗﻘﺪ ﱘ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻘﹸﺮﻋﺔ ،ﻓﺈﻥ ﺃﺑﻴﺎ ﺍﻟﻘﹸﺮﻋﺔ ،ﱂ ﻳﺒﻖ ﺇﻻ ﺍﺧﺘﻴﺎ ﺭ ﺗﺴﺎﻭﻯ ﺍﻷﺑﻮﺍﻥِ ،ﻓﺎﻟﻘﻴﺎ ﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻗﺪﻣﻮﺍ ﺍﻟﺘﺨﻴ ﲑ ﻋﻠﻰ ﺍﻟﻘﺮﻋﺔ. ﺍﻟﺼﱯ ،ﻓﻴﺮﺟﺢ ﺑﻪ ،ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺃﺻﺤﺎ ِ ﻅ ﺍﳊﺪﻳﺚ ﻋﻠﻴﻪ ،ﻭﻋﻤ ِﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺑﻪ، ﻗﻴﻞ :ﺇﳕﺎ ﻗﹸ ﺪ ﻡ ﺍﻟﺘﺨﻴﲑ ،ﻻﺗﻔﺎﻕ ﺃﻟﻔﺎ ِ ﺾ ﺍﻟﺮﻭﺍﺓ ﺫﻛﺮﻫﺎ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﺑﻌﻀﻬﻢ ﱂ ﻳﺬﻛﺮﻫﺎ ،ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﰲ ﻭﺃﻣﺎ ﺍﻟﻘﹸﺮﻋﺔ ،ﻓﺒﻌ ﺾ ﻃﹸﺮﻕ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﺣﺪﻩ ،ﹶﻓﻘﹸ ﺪ ﻡ ﺍﻟﺘﺨﻴ ﲑ ﻋﻠﻴﻬﺎ ،ﻓﺈﺫﺍ ﺗﻌﺬﺭ ﺍﻟﻘﻀﺎﺀ ﺑﻌ ِ ﺑﺎﻟﺘﺨﻴﲑ ،ﺗﻌﻴﻨﺖ ﺍﻟﻘﹸﺮﻋﺔ ﻃﺮﻳﻘﹰﺎ ﻟﻠﺘﺮﺟﻴﺢ ﺇﺫ ﱂ ﻳﺒﻖ ﺳﻮﺍﻫﺎ. ﱠﰒ ﻗﺎﻝ ﺍﳌﺨﲑﻭﻥ ﻟﻠﻐﻼﻡ ﻭﺍﳉﺎﺭﻳﺔ :ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ $ﺳﻨﻨﻪ ،#ﻭﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ $ﻣﺴﻨﺪﻩ #ﻣﻦ ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﺗﻨﺎﺯﻉ ﻫﻮ ﻭﺃﻡ ﰲ ﺍﺑﻨﺘﻬﻤﺎ ،ﻭﺃﻥ ﺍﻟﻨ ﱯ ج ﺃﻗﻌﺪﻩ ﻧﺎﺣﻴﺔ ،ﻭﺃﻗﻌﺪ ﺍﳌﺮﺃﺓ ﻧﺎﺣﻴﺔ ،ﻭﺃﻗﻌﺪ ﺍﻟﺼﺒﻴ ﹶﺔ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺎﻝ$ :ﺍ ﺩ ﻋﻮﺍﻫﺎ،# )(١ ﱯ ج $ﺍﻟﱠﻠ ﻬﻢ ﺍ ﻫ ِﺪﻫﺎ #ﻓﻤﺎﻟﹶﺖ ﺇﱃ ﹶﺃﺑِﻴﻬﺎ ﹶﻓﹶﺄ ﺧ ﹶﺬﻫﺎ ﻗﺎﻟﹸﻮﺍ :ﻭﻟﻮ ﱂ ﻓﻤﺎﻟﹶﺖ ﺇﱃ ﹸﺃﻣﻬﺎ ﻓﻘﺎﻝ ﺍﻟﻨ ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺍﻵﺛﺎﺭ ﺍﳌﺘﻘﺪﻣﺔ ﺣﺠ ﹰﺔ ﰲ ﲣﻴﲑ ﺚ ﻟﻜﺎﻥ ﺣﺪﻳ ﹸ ﻳ ِﺮ ﺩ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺍﻷﻧﺜﻰ ،ﻷﻥ ﻛﻮﻥ ﺍﻟﻄﻔﻞ ﺫﻛﺮﹰﺍ ﻻ ﺗﺄﺛﲑ ﻟﻪ ﰲ ﺍﳊﻜﻢ ،ﺑﻞ ﻫﻲ ﻛﺎﻟﺬﻛﺮ ﰲ ﻗﻮﻟﻪ ج $ﻣ ﻦ ﻭ ﺟ ﺪ ﻣﺘﺎﻋﻪِ ،ﻋﻨ ﺪ ﺭﺟﻞ ﹶﻗ ﺪ ﹶﺃ ﹾﻓﹶﻠ ﺲ (٢)#ﻭﰲ ﻗﻮﻟﻪ $ﻣ ﻦ ﹶﺃ ﻋﺘ ﻖ ِﺷﺮﻛﹰﺎ ﹶﻟﻪ ﰲ ﻋﺒ ٍﺪ ،(٣)#ﺑﻞ ﳊﻀﺎﻧﺔ ﺃﻭﱃ ﺑﻌﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺬﻛﻮﺭﻳﺔ ﻓﻴﻪ ،ﻷﻥ ﻟﹶﻔﻆ ﺍﻟﺼﱯ ﻟﻴﺲ ﻣِﻦ ﻛﻼﻡ ﺚﺍﹶ ﺣﺪﻳ ﹸ ﻁ ﺗﺒﲔ ﺃﻧﻪ ﻻ ﰊ ﺣﻜﻰ ﺍﻟﻘِﺼﺔ ،ﻭﺃﺎ ﻛﺎﻧﺖ ﰲ ﺻﱯ ،ﻓﺈﺫﺍ ﻧ ﱢﻘ ﺢ ﺍﳌﻨﺎ ﹸ ﺍﻟﺸﺎﺭﻉ ،ﺇﳕﺎ ﺍﻟﺼﺤﺎ ) (١ﺗﻘﺪﻡ ﲣﺮﺟﻴﻪ ﺹ ٤٦٠ﻭﻫﻮ ﺳﻦ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧/٥ﻭﺃﲪﺪ ).(٤٧٤/٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٠٩/٥
٣٢١ ﺗﺄﺛﲑ ،ﻟﻜﻮﻧﻪ ﺫﻛﺮﹰﺍ. ﺚ ﺭﺍﻓﻊ، ﻗﺎﻟﺖ ﺍﳊﻨﺎﺑﻠﺔ :ﺍﻟﻜﻼ ﻡ ﻣﻌﻜﻢ ﰲ ﻣﻘﺎﻣﲔ ،ﺃﺣﺪ ﳘﺎ :ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ ﻒ ﺍﻟﺬﻛﻮﺭﻳﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ. ﻭﺍﻟﺜﺎﱐ :ﺇﻟﻐﺎﺅﻛﻢ ﻭﺻ ﺚ ﻗﺪ ﺿﻌﻔﻪ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ ﻭﻏﲑﻩ ،ﻭﺿﻌﻒ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻭﺍﻟﺜﻮﺭﻱ ﻓﺄﻣﺎ ﺍﻷﻭﻝ ،ﻓﺎﳊﺪﻳ ﹸ ﻋﺒ ﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ ،ﻭﺃﻳﻀﹰﺎ ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻟﲔ .ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﳌﺨﻴﺮ ﻛﺎﻥ ﺑﻨﺘﺎﹰ، ﻭﺭﻭﻱ :ﺃﻧﻪ ﻛﺎﻥ ﺍﺑﻨﹰﺎ .ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺃﺧﱪﻧﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺒﱵ ،ﻋﻦ ﻋﺒﺪ ﱯ ج ﺃﺣﺪﳘﺎ ﻣﺴﻠﻢ، ﺍﳊﻤﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﺃﻥ ﺃﺑﻮﻳﻪ ﺍﺧﺘﺼﻤﺎ ﺇﱃ ﺍﻟﻨ ﱯ ج $ﺍﻟﱠﻠ ﻬﻢ ﺍ ﻫ ِﺪ ِﻩ ،#ﻓﺘﻮﺟﻪ ﺇﱃ ﺍﳌﺴﻠﻢ، ﻭﺍﻵﺧﺮ،ﻛﺎﻓﺮ ،ﻓﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻜﺎﻓﺮ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﻓﻘﻀﻰ ،ﻟﻪ ﺑﻪ).(١ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﻭﺭﻭﺍﻳﺔ ﻣﻦ ﺭﻭﻯ ﺃﻧﻪ ﻛﺎﻥ ﻏﻼﻣﹰﺎ ﺃﺻ ﺢ ..ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺳﻠﻢ ﻟﻜﻢ ﺃﻧﻪ ﻛﺎﻥ ﺃﻧﺜﻰ ،ﻓﺄﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﻪ ،ﻓﺈﻥ ﻓﻴﻪ ﺃﻥ ﺃﺣﺪﳘﺎ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ، ﻭﺍﻵﺧﺮ ﻛﺎﻓﺮﺍﹰ ،ﻓﻜﻴﻒ ﲢﺘﺠﻮﻥ ﲟﺎ ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﻪ. ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ ﻛﺎﻧﺎ ﻣﺴﻠﻤﲔ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻄﻔﻞ ﻛﺎﻥ ﻓﻄﻴﻤﺎﹰ ،ﻭﻫﺬﺍ ﻗﻄﻌﹰﺎ ﺩﻭﻥ ﺍﻟﺴﺒﻊ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺩﻭﻥ ﺍﳋﻤﺲ ،ﻭﺃﻧﺘﻢ ﻻ ﺗﺨﲑﻭﻥ ﻣﻦ ﻟﻪ ﺩﻭﻥ ﺍﻟﺴﺒﻊ ،ﻓﻈﻬﺮ ﺃﻧﻪ ﻻ ﻳﻤﻜﻨﻜﻢ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﲝﺪﻳﺚ ﺭﺍﻓﻊ ﻫﺬﺍ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ. ﻓﺒﻘﻲ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﺇﻟﻐﺎﺀ ﻭﺻﻒ ﺍﻟﺬﻛﻮﺭﺓ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ ﻭﻏﲑﻫﺎ ،ﻓﻨﻘﻮﻝ. ﻒ ﺍﻷﻧﻮﺛﺔ ﻗﻄﻌﺎﹰ ،ﻭﻣﻨﻬﺎ ﻒ ﺍﻟﺬﻛﻮﺭﺓ ،ﺃﻭ ﻭﺻ ﻻﺭﻳﺐ ﺃﻥ ﻣِﻦ ﺍﻷﺣﻜﺎﻡ ﻣﺎ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﻭﺻ ﻣﺎ ﻻ ﻳﻜﻔﻲ ﻓﻴﻪ ،ﺑﻞ ﻳﻌﺘﱪ ﻓﻴﻪ ﺇﻣﺎ ﻫﺬﺍ ﻭﺇﻣﺎ ﻫﺬﺍ ،ﻓﻴﻠﻐﻰ ﺍﻟﻮﺻﻒ ﰲ ﻛﻞ ﺣﻜﻢ ﺗﻌﻠﱠﻖ ﻒ ﺍﻟﺬﻛﻮﺭﺓ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﻟﻪ ﺑﺎﻟﻨﻮﻉ ﺍﻹِﻧﺴﺎﱐ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ،ﻭﻳﻌﺘﱪ ﻭﺻ ﻒ ﺍﻷﻧﻮﺛﺔ ﰲ ﻛ ﱢﻞ ﻣﻮﺿﻊ ﺗﺄﺛﲑ ﻓﻴﻪ ،ﻛﺎﻟﺸﻬﺎﺩﺓ ﻭﺍﳌﲑﺍﺙ ،ﻭﺍﻟﻮﻻﻳﺔ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﻭﻳﻌﺘﱪ ﻭﺻ ﺺ ﺑﺎﻹﻧﺎﺙ ،ﺃﻭ ﻳﻘﺪﻣﻦ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭ ،ﻛﺎﳊﻀﺎﻧﺔ ،ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺬﻛ ﺮ ﳜﺘ ﻭﺍﻷﻧﺜﻰ ،ﹸﻗﺪﻣﺖ ﺍﻷﻧﺜﻰ.ﺑﻘﻲ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺷﺄﻥ ﺍﻟﺘﺨﻴﲑ ،ﻫﻞ ﻟِﻮﺻﻒ ﺍﻟﺬﻛﻮﺭﺓ ﺗﺄﺛ ﲑ ﰲ ﺫﻟﻚ ﻓﻴﻠﺤﻖ ﺑﺎﻟﻘﺴﻢ ﺍﻟﺬﻱ ﺗﻌﺘﱪ ﻓﻴﻪ ،ﺃﻭ ﻻ ﺗﺄﺛﲑ ﻟﻪ ﻓﻴﻠﺤﻖ ﺑﺎﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻳﻠﻐﻰ ﻒ ﺍﻟﺬﻛﻮﺭﺓ ،ﻷﻥ ﺍﻟﺘﺨﻴﲑ ﻫﺎﻫﻨﺎ ﲣﻴﲑ ﻓﻴﻪ؟ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺟﻌﻠﻬﺎ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﳌﻠﻐﻰ ﻓﻴﻪ ﻭﺻ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٦١٦
٣٢٢ ﺷﻬﻮﺓ ،ﻻ ﲣﻴﲑ ﺭﺃﻱ ﻭﻣﺼﻠﺤﺔ ،ﻭﳍﺬﺍ ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﻏ ﲑ ﻣﻦ ﺍﺧﺘﺎﺭﻩ ﺃﻭﻻﹰ ،ﻧﻘﻞ ﺇﻟﻴﻪ ،ﻓﻠﻮ ﺧﲑﺕ ﺍﻟﺒﻨﺖ ،ﺃﻓﻀﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻨﺪ ﺍﻷﺏ ﺗﺎﺭﺓ ،ﻭﻋﻨﺪ ﺍﻷﻡ ﺃﺧﺮﻯ ،ﻓﺈﺎ ﻛﻠﻤﺎ ﺲ ﻣﺎ ﺷﺮﻉ ﻟﻺِﻧﺎﺙ ﻣِﻦ ﻟﺰﻭﻡ ﺍﻟﺒﻴﻮﺕ ،ﻭﻋﺪ ِﻡ ﺷﺎﺀﺕ ﺍﻻﻧﺘﻘﺎﻝ ،ﺃﺟﻴﺒﺖ ﺇﻟﻴﻪ ،ﻭﺫﻟﻚ ﻋﻜ ﺍﻟﱪﻭﺯ ،ﻭﻟﺰﻭﻡ ﺍﳋﺪﻭﺭ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ ،ﻓﻼ ﻳﻠﻴ ﻖ ﺎ ﺃﻥ ﲤﻜﻦ ﻣِﻦ ﺧﻼﻑ ﺫﻟﻚ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻉ ﺑﺎﻻﻋﺘﺒﺎﺭ ﱂ ﳝﻜﻦ ﺇﻟﻐﺎﺅﻩ. ﻒ ﻣﻌﺘﱪﹰﺍ ﻗﺪ ﺷﻬﺪ ﻟﻪ ﺍﻟﺸﺮ ﻫﺬﺍ ﺍﻟﻮﺻ ﻼ ﲝﻔﻈﻬﺎ ،ﻭﻻ ﺍﻷﻡ ﻟﺘﻨﻘﱡﻠِﻬﺎ ﺏ ﻣﻮ ﹼﻛ ﹰ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺫﻟﻚ ﻳﻔﻀﻲ ﺇﱃ ﺃﻻ ﻳﺒﻘﻰ ﺍﻷ ﺱ ﻋﻠﻰ ﺣﻔﻈﻪ ،ﻭﻳﺘﻮﺍﻛﻠﻮﻥ ﻓﻴﻪ ،ﻓﻬﻮ ﺁﻳﻞ ﺏ ﺍﻟﻨﺎ ﻑ ﺑﺎﻟﻌﺎﺩﺓ ﺃﻥ ﻣﺎ ﻳﺘﻨﺎﻭ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﻋِ ﺮ ﺇﱃ ﺿﻴﺎﻉ ،ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝ ﺍﻟﺴﺎﺋﺮﺓ $ﻻ ﻳﺼﹸﻠ ﺢ ﺍﻟ ِﻘ ﺪﺭ ﺑﻴ ﻦ ﹶﻃﺒﺎ ﺧﻴ ِﻦ.# ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﻌﺎﺩﺓ ﺷﺎﻫﺪﺓ ﺑﺄﻥ ﺍﺧﺘﻴﺎﺭ ﺃﺣﺪﳘﺎ ﻳﻀﻌﻒ ﺭﻏﺒﺔ ﺍﻵﺧﺮ ﻓﻴﻪ ﺑﺎﻹِﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻭﺻﻴﺎﻧﺘﻪ ،ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭ ﺃﺣﺪﳘﺎ ،ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻵﺧﺮ ﱂ ﻳﺒﻖ ﺃﺣﺪﳘﺎ ﺗﺎ ﻡ ﺍﻟﺮﻏﺒﺔ ﰲ ﺣﻔﻈﻪ ﻭﺍﻹِﺣﺴﺎﻥ ﺇﻟﻴﻪ. ﻓﺈﻥ ﻗﻠﺘﻢ :ﻓﻬﺬﺍ ﺑﻌﻴﻨﻪ ﻣﻮﺟﻮ ﺩ ﰲ ﺍﻟﺼﱯ ،ﻭﱂ ﳝﻨﻊ ﺫﻟﻚ ﲣﻴﲑﻩ .ﻗﻠﻨﺎ :ﺻﺪﻗﺘﻢ ﻟﻜﻦ ﻋﺎﺭﺿﻪ ﻛﻮ ﹸﻥ ﺍﻟﻘﻠﻮﺏ ﳎﺒﻮﻟ ﹰﺔ ﻋﻠﻰ ﺣﺐ ﺍﻟﺒﻨﲔ ،ﻭﺍﺧﺘﻴﺎﺭِﻫﻢ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺕِ ،ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺺ ﺍﻷﻧﻮﺛﺔ ،ﻭﻛﺮﺍﻫ ﹸﺔ ﺍﻟﺒﻨﺎﺕ ﰲ ﺍﻟﻐﺎﻟﺐ ،ﺿﺎﻋﺖ ﺍﻟﻄﱢﻔﹶﻠﺔﹸ ،ﻭﺻﺎﺭﺕ ﺇﱃ ﺺ ﺍﻟﺮﻏﺒﺔ .،ﻭﻧﻘ ﻧﻘ ﻓﺴﺎﺩ ﻳ ﻌﺴﺮ ﺗﻼﻓِﻴﻪ ،ﻭﺍﻟﻮﺍﻗ ﻊ ﺷﺎ ِﻫ ﺪ ﺬﺍ ،ﻭﺍﻟﻔﻘﻪ ﺗﱰﻳﻞ ﺍﳌﺸﺮﻭﻉ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ،ﻭ ِﺳ ﺮ ﺍﻟﻔﺮﻕ ﻉ ﰲ ﺣﻖ ﺝ ﺇﻟﻴﻪ ﺍﻟﺼﱯ ،ﻭﳍﺬﺍ ﺷِ ﺮ ﻕ ﻣﺎ ﳛﺘﺎ ﺝ ﻣِﻦ ﺍﳊﻔﻆ ﻭﺍﻟﺼﻴﺎﻧ ِﺔ ﻓﻮ ﺖ ﲢﺘﺎ ﺃﻥ ﺍﻟﺒﻨ ﳋ ﹶﻔ ِﺮ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﻣﺜﻠﹸﻪ ﻟﻠﺬﻛﻮﺭ ﰲ ﺍﻟﻠﺒﺎﺱ ﻭﺇﺭﺧﺎﺀ ﺍﻟﺬﻳﻞ ﺷِﱪﹰﺍ ﺃﻭ ﺙ ِﻣ ﻦ ﺍﻟﺴﺘﺮ ﻭﺍ ﹶ ﺍﻹِﻧﺎ ِ ﺃﻛﺜﺮ ،ﻭﲨﻊ ﻧﻔﺴِﻬﺎ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺩﻭ ﹶﻥ ﺍﻟﺘﺠﺎﰲ ،ﻭﻻ ﺗﺮﻓ ﻊ ﺻﻮﺗﻬﺎ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ، ﺸﻒ ﺭﺃﺳﻬﺎ ،ﻭﻻ ﻭﻻ ﺗ ﺮﻣﻞﹸ ﰲ ﺍﻟﻄﻮﺍﻑ ،ﻭﻻ ﺗﺘﺠﺮ ﺩ ﰲ ﺍﻹِﺣﺮﺍﻡ ﻋﻦ ﺍﳌﺨﻴﻂ ،ﻭﻻ ﺗﻜ ِ ﺗﺴﺎِﻓﺮ ﻭﺣﺪﻫﺎ ،ﻫﺬﺍ ﻛﻠﹼ ﻪ ﻣﻊ ﻛﱪﻫﺎ ﻭﻣﻌﺮﻓﺘﻬﺎ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺳ ﻦ ﺍﻟﺼﻐﺮ. ﻒ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﻓﻴﻪ ﺍﻻﳔﺪﺍﻉ؟ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺗﺮ ﺩﺩﻫﺎ ﺑﲔ ﺍﻷﺑﻮﻳ ِﻦ ﳑﺎ ﻳﻌﻮ ﺩ ﻋﻠﻰ ﻭﺿﻌ ِ ﺨﻞﱡ ﺑﻪ ،ﺃﻭ ﻳﻨ ﹸﻘﺼﻪ ﻷﺎ ﻻ ﺗﺴﺘﻘِﺮ ﰲ ﻣﻜﺎﻥ ﻣﻌﲔ ،ﻓﻜﺎﻥ ﺍﻷﺻﻠ ﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻹِﺑﻄﺎﻝ ،ﺃﻭ ﻳ ِ ﳍﺎ ﺃﻥ ﲡﻌﻞ ﻋﻨﺪ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﻣﻦ ﻏﲑ ﲣﻴﲑ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳉﻤﻬﻮﺭ :ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ، ﻭﺃﲪﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻓﺘﺨﻴﲑﻫﺎ ﻟﻴﺲ ﻣﻨﺼﻮﺻﹰﺎ ﻋﻠﻴﻪ ،ﻭﻻ ﻫﻮ ﰲ ﻣﻌﻨﺎﻩ ﻓﻴﻠﺤﻖ ﺑﻪ. ﲔ ﺃﺣ ِﺪ ﺍﻷﺑﻮﻳﻦ ﳌﻘﺎﻣﻬﺎ ﻋﻨﺪﻩ ،ﻭﺃﻳﻬﻤﺎ ﺃﺻﻠ ﺢ ﳍﺎ، ﰒ ﻫﺎﻫﻨﺎ ﺣﺼﻞ ﺍﻻﺟﺘﻬﺎ ﺩ ﰲ ﺗﻌﻴ ِ ﻓﻤﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ :ﻋﻴﻨﻮﺍ ﺍﻷﻡ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺩﻟﻴﻼﹰ،
٣٢٣ ﺏ.ﻗﺎﻝ ﻣﻦ ﺭﺟﺢ ﺍﻷﻡ: ﻭﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ،ﻭﺍﺧﺘﻴﺎ ﺭ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺑﻪ ﻋﻴﻨﻮﺍ ﺍﻷ ﺏ ﻳﺘﺼﺮﻑ ﰲ ﺍﳌﻌﺎﺵ ،ﻭﺍﳋﺮﻭﺝ ،ﻭﻟﻘﺎ ِﺀ ﺍﻟﻨﺎﺱِ ،ﻭﺍﻷ ﻡ ﰲ ﺧِﺪﺭﻫﺎ ﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺄﻥ ﺍﻷ ﻣﻘﺼﻮﺭﺓ ﰲ ﺑﻴﺘﻬﺎ ،ﻓﺎﻟﺒﻨﺖ ﻋﻨﺪﻫﺎ ﺃﺻﻮ ﹸﻥ ﻭﺃﺣﻔﻆ ﺑﻼ ﺷﻚ ،ﻭﻋﻴﻨﻬﺎ ﻋﻠﻴﻬﺎ ﺩﺍﺋﻤﹰﺎ ﲞﻼﻑ ﺐ ﻋﻦ ﺍﻟﺒﻨﺖ ،ﺃﻭ ﰲ ﻣ ِﻈﻨ ِﺔ ﺫﻟﻚ ،ﻓﺠﻌﻠﹸﻬﺎ ﻋﻨﺪ ﺃﻣﻬﺎ ﺍﻷﺏِ ،ﻓﺈﻧﻪ ﰲ ﻏﺎﻟﺐ ﺍﻷﻭﻗﺎﺕ ﻏﺎﺋ ﺃﺻﻮ ﹸﻥ ﳍﺎ ﻭﺃﺣﻔﻆ. ﺽ ﺃﻭ ﺃﻛﺜ ﺮ ﻣﻨﻬﺎ ﻋﻨﺪ ﻗﺎﻟﻮﺍ :ﻭﻛﻞ ﻣﻔﺴﺪﺓ ﻳﻌ ِﺮﺽ ﻭﺟﻮﺩﻫﺎ ﻋﻨﺪ ﺍﻷﻡ ،ﻓﺈﺎ ﺗﻌ ِﺮ ﺍﻷﺏ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﺮﻛﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺣﺪﻫﺎ ﱂ ﻳﺄﻣﻦ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﺗﺮﻙ ﻋﻨﺪﻫﺎ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﻏﲑﻫﺎ، ﻓﺎﻷﻡ ﺃﺷ ﹶﻔﻖ ﻋﻠﻴﻬﺎ ﻭﺃﺻﻮ ﹸﻥ ﳍﺎ ﻣﻦ ﺍﻷﺟﻨﺒﻴﺔ. ﱀ ﻗﺎﻟﻮﺍ :ﻭﺃﻳﻀﹰﺎ ﻓﻬﻲ ﳏﺘﺎﺟﺔ ﺇﱃ ﺗﻌﻠﹸﻢ ﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻠﻨﺴﺎﺀ ﻣﻦ ﺍﻟﻐﺰﻝ ﻭﺍﻟﻘﻴﺎ ِﻡ ﲟﺼﺎ ِ ﺝ ﺇﱃ ﺃﻣﻬﺎ ﻟﺘﻌﻠﻤﻬﺎ ﻣﺎ ﻳﺼﻠﺢ ﺍﻟﺒﻴﺖ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﻨﺴﺎ ُﺀ ﻻ ﺍﻟﺮﺟﺎﻝ ،ﻓﻬﻲ ﺃﺣﻮ ﻟﻠﻤﺮﺃﺓ ،ﻭﰲ ﺩﻓﻌﻬﺎ ﺇﱃ ﺃﺑﻴﻬﺎ ﺗﻌﻄﻴ ﹸﻞ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ،ﻭﺇﺳﻼﻣﻬﺎ ﺇﱃ ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ﺗﻌﻠﱢﻤﻬﺎ ﺫﻟﻚ ،ﻭﺗﺮﺩﻳﺪﻫﺎ ﺑﲔ ﺍﻷﻡ ﻭﺑﻴﻨﻪ ،ﻭﰲ ﺫﻟﻚ ﲤﺮﻳﻦ ﳍﺎ ﻋﻠﻰ ﺍﻟﱪﻭﺯ ﻭﺍﳋﺮﻭﺝ ،ﻓﻤﺼﻠﺤ ﹸﺔ ﺏ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻨﺪ ﺃﻣﻬﺎ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﳔﺘﺎﺭ ﺳﻮﺍﻩ. ﺍﻟﺒﻨﺖ ﻭﺍﻷﻡ ﻭﺍﻷ ِ ﻗﺎﻝ ﻣﻦ ﺭﺟﺢ ﺍﻷﺏ :ﺍﻟﺮﺟﺎ ﹸﻝ ﺃﻏ ﲑ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺕ ﻣِﻦ ﺍﻟﻨِﺴﺎﺀ ،ﻓﻼ ﺗﺴﺘﻮﻱ ﻏﲑ ﹸﺓ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﺑﻨﺘﻪ ،ﻭﻏﲑ ﹸﺓ ﺍﻷﻡ ﺃﺑﺪﺍﹰ ،ﻭﻛﻢ ﻣِﻦ ﺃ ﻡ ﺗﺴﺎ ِﻋﺪ ﺍﺑﻨﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ﻮﺍﻩ ،ﻭﳛﻤﻠﹸﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﻑ ﺍﻷﺏ ،ﻭﳍﺬﺍ ﺿﻌ ﻒ ﺩﺍﻋﻲ ﺍﻟﻐﲑ ِﺓ ﰲ ﻃﺒﻌﻬﺎ ،ﲞﻼ ِ ﻒ ﻋﻘﻠﻬﺎ ،ﻭﺳﺮﻋ ﹸﺔ ﺍﳔﺪﺍﻋﻬﺎ ،ﻭﺿﻌ ﻉ ﺗﺰﻭﳚﻬﺎ ﺇﱃ ﺃﺑﻴﻬﺎ ﺩﻭ ﹶﻥ ﺃﻣﻬﺎ ،ﻭﱂ ﳚﻌﻞ ﻷﻣﻬﺎ ﻭﻻﻳﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﻏﲑِﻩ ﺟﻌﻞ ﺍﻟﺸﺎﺭ ﺑﻀﻌﻬﺎ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻋﻠﻰ ﻣﺎﳍﺎ ،ﻓﻜﺎﻥ ﻣِﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﺃﻣﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﳏﺘﺎﺟ ﹰﺔ ﺇﱃ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ،ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺣﺪﹰﺍ ﺗﺸﺘﻬﻰ ﻓﻴﻪ ،ﻭﺗﺼﻠ ﺢ ﻟﻠﺮﺟﺎﻝِ ،ﹶﻓ ِﻤ ﻦ ﳏﺎﺳِﻦ ﺹ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻬﺎ ،ﻭﺃﺻﻮ ﹸﻥ ﳍﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻨﺪ ﻣﻦ ﻫﻮ ﺃﻏ ﲑ ﻋﻠﻴﻬﺎ ،ﻭﺃﺣﺮ ﺍﻷﻡ.ﻗﺎﻟﻮﺍ :ﻭﳓﻦ ﻧﺮﻯ ﰲ ﻃﺒﻴﻌﺔ ﺍﻷﺏ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟ ﻐﻴ ﺮﺓِ ،ﻭﻟﻮ ﻣﻊ ﻓﺴﻘﻪ ﻭﻓﺠﻮﺭﻩ ﻣﺎ ﳛﻤﻠﻪ ﻋﻠﻰ ﻗﺘﻞ ﺍﺑﻨﺘﻪ ﻭﺃﺧﺘﻪ ﻭﻣﻮﻟﻴﺘﻪ ﺇﺫﺍ ﺭﺃﻯ ﻣﻨﻬﺎ ﻣﺎ ﻳﺮﻳﺒﻪ ﻟِﺸﺪﺓ ﺍﻟﻐﲑﺓ، ﺐ ﻋﻠﻰ ﻭﻧﺮﻯ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻻﳓﻼﻝ ﻭﺍﻻﳔﺪﺍﻉ ﺿ ﺪ ﺫﻟﻚ ،ﻗﺎﻟﻮﺍ :ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻐﺎﻟ ﺍﻟﻨﻮﻋﲔ ،ﻭﻻ ﻋﱪﺓ ﲟﺎ ﺧﺮﺝ ﻋﻦ ﺍﻟﻐﺎﻟﺐ ،ﻋﻠﻰ ﺃﻧﺎ ﺇﺫﺍ ﻗﺪﻣﻨﺎ ﺃﺣﺪ ﺍ ﺍﻷﺑﻮﻳﻦ ﻓﻼ ﺑﺪ ﺃﻥ ﻧﺮﺍﻋﻲ ﺻﻴﺎﻧﺘﻪ ﻭﺣﻔﻈﹶﻪ ﻟﻠﻄﻔﻞ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ :ﺇﺫﺍ ﱂ ﲢﻦ ﺍﻷﻡ ﰲ ﻣﻮﺿﻊ ﺣﺮ ٍﺯ ﺖ ﻏ ﲑ ﻣﺮﺿﻴﺔ ،ﻓﻠﻸﺏ ﺃﺧ ﹸﺬ ﺍﻟﺒﻨﺖ ﻣﻨﻬﺎ ،ﻭﻛﺬﻟﻚ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﻭﲢﺼﲔ ،ﺃﻭ ﻛﺎﻧ
٣٢٤ ﻼ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﻪ ،ﻓﺈﻧﻪ ﻳﻌﺘﱪ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﳊﻔﻆ ﻭﺍﻟﺼﻴﺎﻧﺔ .ﻓﺈﻥ ﻛﺎﻥ ﻣﻬﻤ ﹰ ﺖ ﺑﻼ ﻟﺬﻟﻚ ،ﺃﻭ ﻋﺎﺟﺰﹰﺍ ﻋﻨﻪ ،ﺃﻭ ﻏ ﲑ ﻣﺮﺿﻲ ،ﺃﻭ ﺫﺍ ﺩِﻳﺎﺛﺔ ﻭﺍﻷﻡ ﲞﻼﻓﻪ ،ﻓﻬﻲ ﺃﺣ ﻖ ﺑﺎﻟﺒﻨ ِ ﺭﻳﺐ ،ﻓﻤﻦ ﻗﺪﻣﻨﺎﻩ ﺑﺘﺨﻴﲑ ﺃﻭ ﻗﺮﻋﺔ ﺃﻭ ﺑﻨﻔﺴﻪ ،ﻓﺈﳕﺎ ﻧﻘﺪﻣﻪ ﺇﺫﺍ ﺣﺼﻠﺖ ﺑﻪ ﻣﺼﻠﺤﺔ ﺍﻟﻮﻟﺪ، ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻡ ﺃﺻﻮﻥ ﻣِﻦ ﺍﻷﺏ ﻭﺃﻏ ﲑ ﻣﻨﻪ ﻗﺪﻣﺖ ﻋﻠﻴﻪ ،ﻭﻻ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﻗﺮﻋﺔ ﻭﻻ ﻒ ﺍﻟﻌﻘﻞ ﻳﺆِﺛﺮ ﺍﻟﺒﻄﺎﻟﺔ ﻭﺍﻟﻠﻌﺐ ،ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﱯ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ،ﻓﺈﻧﻪ ﺿﻌﻴ ﻳﺴﺎ ِﻋﺪﻩ ﻋﻠﻰ ﺫﻟﻚ ،ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﺧﺘﻴﺎﺭﻩ ،ﻭﻛﺎﻥ ﻋﻨﺪ ﻣﻦ ﻫﻮ ﺃﻧﻔ ﻊ ﻟﻪ ﻭﺃﺧﲑ ،ﻭﻻ ﺿ ِﺮﺑﻮﻫﻢ ﻋﻠﻰ ﺴﺒ ٍﻊ ﻭﺍ ﲢﺘ ِﻤﻞﹸ ﺍﻟﺸﺮﻳﻌﺔ ﻏ ﲑ ﻫﺬﺍ ،ﻭﺍﻟﻨﱯ ج ﻗﺪ ﻗﺎﻝ $ :ﻣﺮﻭﻫﻢ ﺑِﺎﻟﺼﻼ ِﺓ ِﻟ ﺸ ٍﺮ ﻭﹶﻓ ﺮﻗﹸﻮﺍ ﺑﻴﻨﻬﻢ ﰲ ﺍ ﹶﳌﻀﺎﺟِﻊ (١)#ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻗﹸﻮﺍ ﺗ ﺮﻛِﻬﺎ ِﻟ ﻌ ﺱ ﻭﺍ ِ ﺴﻜﹸﻢ ﻭﹶﺃ ﻫﻠِﻴ ﹸﻜ ﻢ ﻧﺎﺭﹰﺍ ﻭﻗﹸﻮ ﺩﻫﺎ ﺍﻟﻨﺎ ﹶﺃﻧﻔ ﳊﺠﺎ ﺭﺓﹸ﴾ ]ﺍﻟﺘﺤﺮﱘ .[٦ :ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﻋﻠﱢﻤﻮﻫﻢ ﱯ ﻳﺆﺛﺮ ﻭﺃﺩﺑﻮﻫﻢ ﻭﻓﻘﻬﻮﻫﻢ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻡ ﺗﺘﺮﻛﹸﻪ ﰲ ﺍﳌﻜﺘﺐ ،ﻭﺗﻌﻠﻤﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼ ﺍﻟﻠﻌﺐ ﻭﻣﻌﺎﺷﺮ ﹶﺓ ﺃﻗﺮﺍﻧﻪ ،ﻭﺃﺑﻮ ﻩ ﻳﻤﻜﻨﻪ ﻣِﻦ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﺃﺣﻖ ﺑﻪ ﺑﻼ ﲣﻴﲑ ،ﻭﻻ ﻗﺮﻋﺔ، ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ ،ﻭﻣﱴ ﺃﺧﻞ ﺃﺣ ﺪ ﺍﻷﺑﻮﻳﻦ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﻟﺼﱯ ﻭﻋﻄﱠﻠﻪ ،ﻭﺍﻵﺧﺮ ﻉ ﻟﻪ ،ﻓﻬﻮ ﺃﺣﻖ ﻭﺃﻭﱃ ﺑﻪ. ﻣﺮﺍ ٍ ﻭﲰﻌﺖ ﺷﻴﺨﻨﺎ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ :ﺗﻨﺎﺯﻉ ﺃﺑﻮﺍﻥ ﺻﺒﻴﹰﺎ ﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ،ﻓﺨﻴ ﺮ ﻩ ﺑﻴﻨﻬﻤﺎ ،ﻓﺎﺧﺘﺎﺭ ﺃﺑﺎﻩ ،ﻓﻘﺎﻟﺖ ﻟﻪ ﺃﻣﻪ :ﺳ ﹾﻠﻪ ﻷﻱ ﺷﻲﺀ ﳜﺘﺎﺭ ﺃﺑﺎﻩ ،ﻓﺴﺄﻟﻪ ،ﻓﻘﺎﻝ :ﺃﻣﻲ ﺗﺒﻌﺜﲏ ﻛﻞ ﻳﻮﻡ ﻟﻠﻜﺘﺎﺏ ،ﻭﺍﻟﻔﻘﻴﻪ ﻳﻀﺮﺑﲏ ،ﻭﺃﰊ ﻳﺘﺮﻛﲏ ﻟﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ،ﻓﻘﻀﻰ ﺑﻪ ﻟﻸﻡ. ﺖ ﺃﺣﻖ ﺑﻪ. ﻗﺎﻝ :ﺃﻧ ِ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺇﺫﺍ ﺗﺮﻙ ﺃﺣ ﺪ ﺍﻷﺑﻮﻳﻦ ﺗﻌﻠﻴﻢ ﺍﻟﺼﱯ ،ﻭﺃﻣﺮﻩ ﺍﻟﺬﻱ ﺃﻭﺟﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ، ﻓﻬﻮ ﻋﺎﺹٍ ،ﻭﻻ ﻭِﻻﻳﺔ ﻟﻪ ﻋﻠﻴﻪ ،ﺑﻞ ﹸﻛﻞﱡ ﻣﻦ ﱂ ﻳﻘﻢ ﺑﺎﻟﻮﺍﺟﺐ ﰲ ﻭﻻﻳﺘﻪ ،ﻓﻼ ﻭﻻﻳﺔ ﻟﻪ ،ﺑﻞ ﺇﻣﺎ ﺃﻥ ﺗﺮﻓﻊ ﻳﺪﻩ ﻋﻦ ﺍﻟﻮﻻﻳﺔ ﻭﻳﻘﺎﻡ ﻣﻦ ﻳﻔﻌﻞ ﺍﻟﻮﺍﺟﺐ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻀﻢ ﺇﻟﻴﻪ ﻣ ﻦ ﻳﻘﻮ ﻡ ﻣﻌﻪ ﺑﺎﻟﻮﺍﺟﺐ ،ﺇﺫ ﺍﳌﻘﺼﻮ ﺩ ﻃﺎﻋ ﹸﺔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﲝﺴﺐ ﺍﻹِﻣﻜﺎﻥ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﳊ ﻖ ﻣﻦ ﺟﻨﺲ ﺍﳌﲑﺍﺙ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﺎﻟﺮﺣﻢ ،ﻭﺍﻟﻨﻜﺎﺡ ،ﻭﺍﻟﻮﻻﺀ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻮﺍﺭﺙ ﻓﺎﺳﻘﹰﺎ ﺃﻭ ﺻﺎﳊﺎﹰ ،ﺑﻞ ﻫﺬﺍ ﻣِﻦ ﺟﻨﺲ ﺍﻟﻮﻻﻳﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻌﻠﻢ ﺑﻪ، ﻭﻓﻌﻠﻪ ﲝﺴﺐ ﺍﻹِﻣﻜﺎﻥ .ﻗﺎﻝ :ﻓﻠﻮ ﻗﺪﺭ ﺃﻥ ﺍﻷﺏ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻻ ﺗﺮﺍﻋﻲ ﻣﺼﻠﺤﺔ ﺍﺑﻨﺘﻪ ،ﻭﻻ ) (١ﺣﺪﻳﺚ ﺣﺴﻦ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻗﺪ ﺗﻘﺪﻡ ﲣﺮﳚﻪ.
٣٢٥ ﺗﻘﻮﻡ ﺎ ﻭﺃﻣﻬﺎ ﺃﻗﻮﻡ ﲟﺼﻠﺤﺘﻬﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻀﺮﺓ ،ﻓﺎﳊﻀﺎﻧﺔ ﻟﻸﻡ ﻗﻄﻌﺎﹰ ،ﻗﺎﻝ :ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻟﻴﺲ ﻋﻨﻪ ﻧﺺ ﻋﺎﻡ ﰲ ﺗﻘﺪﱘ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﻣﻄﻠﻘﺎﹰ ،ﻭﻻ ﲣﻴﲑ ﺍﻟﻮﻟﺪ ﺑﲔ ﺍﻷﺑﻮﻳﻦ ﻣﻄﻠﻘﺎﹰ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺘﻌﲔ ﺃﺣﺪﳘﺎ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻻ ﻳﻘﺪﻡ ﺫﻭ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻋﻠﻰ ﺍﻟﺒ ﺮ ﺍﻟﻌﺎﺩﻝ ﺍﶈﺴﻦ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ :ﺍﻟﻜﻼ ﻡ ﻣﻌﻜﻢ ﰲ ﻣﻘﺎﻣﲔ ،ﺃﺣﺪﳘﺎ :ﺑﻴﺎﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﺘﺨﻴﲑ ،ﻭﺍﻟﺜﺎﱐ :ﺑﻴﺎ ﹸﻥ ﻋﺪﻡ ﺍﻟﺪﻻﻟﺔ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺳﺘﺪﻟﻠﺘﻢ ﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ، ﻓﺄﻣﺎ ﺍﻷﻭﻝ :ﻓﻴﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ج $ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ ،#ﻭﱂ ﻳﺨﲑﻩ .ﻭﺃﻣﺎ ﺍﳌﻘﺎ ﻡ ﺍﻟﺜﺎﱐ :ﻓﻤﺎ ﺭﻭﻳﺘﻢ ﻣِﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ ﻣﻄﻠﻘﺔ ﻻ ﺗﻘﻴﻴﺪ ﻓﻴﻬﺎ ،ﻭﺃﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ﺎ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ ،ﺑﻞ ﻗﻴﺪﰎ ﺍﻟﺘﺨﻴﲑ ﺑﺎﻟﺴﺒﻊ ،ﻓﻤﺎ ﻓﻮﻗﻬﺎ ،ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ، ﻭﳓﻦ ﻧﻘﻮﻝ :ﺇﺫﺍ ﺻﺎﺭ ﻟﻠﻐﻼﻡ ﺍﺧﺘﻴﺎﺭ ﻣﻌﺘﱪ ،ﺧﻴ ﺮ ﺑﲔ ﺃﺑﻮﻳﻪ ،ﻭﺇﳕﺎ ﻳﻌﺘﱪ ﺍﺧﺘﻴﺎﺭﻩ ﺇﺫﺍ ﺍﻋﺘﱪ ﻗﻮﻟﻪ ،ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ،ﻭﻟﻴﺲ ﺗﻘﻴﻴﺪﻛﻢ ﻭﻗ ﺖ ﺍﻟﺘﺨﻴﲑ ﺑﺎﻟﺴﺒﻊ ﺃﻭﱃ ﻣِﻦ ﺗﻘﻴﻴﺪﻧﺎ ﺑﺎﻟﺒﻠﻮﻍ، ﺑﻞ ﺍﻟﺘﺮﺟﻴ ﺢ ﻣِﻦ ﺟﺎﻧﺒﻨﺎ ،ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻌﺘﺒ ﺮ ﻗﻮﻟﹸﻪ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﳍﺎ $ﻭﻗﺪ ﺳﻘﺎﱐ ﻣﻦ ﺑﺌﺮ ﺃﰊ ﺤ ِﻤ ﹶﻞ ﺍﳌﺎ َﺀ ﻣِﻦ ﻋﻨﺒﺔ ،#ﻭﻫﻲ ﻋﻠﻰ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻭﻏ ﲑ ﺍﻟﺒﺎﻟﻎ ﻻ ﻳﺘﺄﺗﻰ ﻣﻨﻪ ﻋﺎﺩ ﹰﺓ ﺃﻥ ﻳ ﻫﺬ ِﻩ ﺍﳌﺴﺎﻓﺔ ﻭﻳﺴﺘﻘﻲ ﻣﻦ ﺍﻟﺒﺌﺮ ،ﺳﻠﻤﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻠﻮﻍ ،ﻓﻠﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻨﻔﻴﻪ ،ﻭﺍﻟﻮﺍﻗﻌ ﹸﺔ ﻭﺍﻗﻌﺔ ﻋﲔ ،ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻧﺺ ﻋﺎﻡ ﰲ ﲣﻴﲑ ﻣﻦ ﻫﻮ ﺩﻭ ﹶﻥ ﺐ ﺍﳌﺼ ﲑ ﺇﻟﻴﻪ ،ﺳﻠﻤﻨﺎ ﺃﻧﻪ ﻓﻴﻪ ﻣﺎ ﻳﻨﻔﻲ ﺍﻟﺒﻠﻮﻍ ،ﻓﻤﻦ ﺃﻳﻦ ﻓﻴﻪ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺒﻠﻮﻍ ﺣﱴ ﳚ ﺍﻟﺘﻘﻴﻴ ﺪ ﺑﺴﺒﻊ ﻛﻤﺎ ﻗﻠﺘﻢ؟ ﺝ ﺑﻘﻮﻟﻪ ج ﻗﺎﻟﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﺨﻴﲑ :ﻻ ﻳﺘﺄﺗﻰ ﻟﻜﻢ ﺍﻻﺣﺘﺠﺎ ﺖ ﺃﺣ ﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜِﺤﻲ ،#ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻓﺈﻥ ﻣﻨﻜﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺍﺳﺘﻐﲎ $ﺃﻧ ِ ﺏ ﺃﺣ ﻖ ﺑﻪ ﺑﻐﲑ ﲣﻴﲑ ،ﻭﻣﻨﻜﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺑﻨﻔﺴﻪ ،ﻭﺃﻛﻞ ﺑﻨﻔﺴﻪ ،ﻭﺷﺮﺏ ﺑﻨﻔﺴﻪ ،ﻓﺎﻷ ﺏ ﺃﺣﻖ ﺑﻪ. ﺍﹶﺛ ﻐﺮ ،ﻓﺎﻷ ﻓﻨﻘﻮﻝ :ﺍﻟﻨﱯ ج ﻗﺪ ﺣﻜﻢ ﳍﺎ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺢ ،ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺃﻥ ﺗﻨ ِﻜ ﺢ ﻗﺒﻞ ﺑﻠﻮﻍ ﺏ ﻳﻜﻮﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ، ﺴ ﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﺣﻴﻨﺌﺬ ﻓﺎﳉﻮﺍ ﱯ ﺍﻟ ﺍﻟﺼ ﻭﳓﻦ ﻓﻴﻪ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﻓﻤﺎ ﺃﺟﺒﺘﻢ ﺑﻪ ،ﺃﺟﺎﺏ ﺑﻪ ﻣﻨﺎﺯﻋﻮﻛﻢ ﺳﻮﺍﺀ ،ﻓﺈﻥ ﺃﺿﻤﺮﺗﻢ ﺃﺿﻤﺮﻭﺍ، ﺼﺼﻮﺍ .ﻭﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ،ﻓﻨﻘﻮﻝ :ﺍﳊﺪﻳﺚ ﺍﻗﺘﻀﻰ ﺼﺘ ﻢ ﺧ ﺼ ﻭﺇﻥ ﻗﻴﺪﺗﻢ ﻗﻴﺪﻭﺍ ،ﻭﺇﻥ ﺧ ﺃﻣﺮﻳﻦ.
٣٢٦ ﺃﺣﺪﳘﺎ :ﺃﺎ ﻻ ﺣ ﻖ ﳍﺎ ﰲ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺍﻟﻨﻜﺎﺡ .ﻭﺍﻟﺜﺎﱐ :ﺃﺎ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺢ، ﻭﻛﻮﺎ ﺃﺣﻖ ﺑﻪ ﻟﻪ ﺣﺎﻟﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟ ﺪ ﺻﻐﲑﹰﺍ ﱂ ﳝﻴﺰ ،ﻓﻬﻲ ﺃﺣﻖ ﺑﻪ ﻣﻄﻠﻘﹰﺎ ﻣِﻦ ﻏﲑ ﲣﻴﲑ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺒﻠﻎ ِﺳ ﻦ ﺍﻟﺘﻤﻴﻴﺰ ،ﻓﻬﻲ ﺃﺣ ﻖ ﺑﻪ ﺃﻳﻀﺎﹰ ،ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﻭﻟﻮﻳﺔ ﻁ ﺻﺪﻕ ﺇﻃﻼﻗﹸﻪ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺸﺮﻁ، ﻣﺸﺮﻭﻃﺔ ﺑﺸﺮﻁ ،ﻭﺍﳊﻜﻢ ﺇﺫﺍ ﻋﻠ ﻖ ﺑﺸﺮ ٍ ﻭﺣﻴﻨﺌﺬ ﻓﻬﻲ ﺃﺣ ﻖ ﺑﻪ ﺑﺸﺮﻁ ﺍﺧﺘﻴﺎﺭﻩ ﳍﺎ ،ﻭﻏﺎﻳ ﹸﺔ ﻫﺬﺍ ﺃﻧﻪ ﺗﻘﻴﻴﺪ ﻟﻠﻤﻄﻠﻖ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺪﺍﻟ ِﺔ ﻋﻠﻰ ﲣﻴﲑﻩ .ﻭﻟﻮ ﲪﻞ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ،ﻭﻟﻴﺲ ﲟﻤﻜﻦ ﺃﻟﺒﺘﺔ ،ﻻﺳﺘﻠﺰﻡ ﺫﻟﻚ ﺇﺑﻄﺎ ﹶﻝ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﺫﺍ ﻛﻨﺘﻢ ﻗﻴﺪﲤﻮﻩ ﺑﺄﺎ ﺃﺣﻖ ﺑﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﻴﻤﺔ ﻭﻛﺎﻧﺖ ﺣﺮﺓ ﻭﺭﺷﻴﺪﺓ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻻ ﺫﻛﺮ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻟﺒﺘﺔ ،ﻓﺘﻘﻴﻴﺪﻩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ،ﻭﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺃﻭﱃ. ﻭﺃﻣﺎ ﲪﻠﻜﻢ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ ﻋﻠﻰ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ،ﻓﻼ ﻳﺼﺢ ﳋﻤﺴﺔ ﺃﻭﺟﻪ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﺧﻴﺮ ﻏﻼﻣﹰﺎ ﺑﲔ ﺃﺑﻮﻳﻪ ،ﻭﺣﻘﻴﻘ ﹸﺔ ﺍﻟﻐﻼﻡ ﻣﻦ ﱂ ﻳﺒﻠﹸﻎ ،ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻎ ﺇﺧﺮﺍﺝ ﻟﻪ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﺇﱃ ﳎﺎﺯﻩ ﺑﻐﲑ ﻣﻮﺟﺐ ،ﻭﻻ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ. ﺼ ﺢ ﺃﻥ ﳜﲑ ﺍﺑ ﻦ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺑﲔ ﺃﺑﻮﻳﻦ؟ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﺒﺎﻟ ﹶﻎ ﻻ ﺣﻀﺎﻧﺔ ﻋﻠﻴﻪ ،ﻓﻜﻴﻒ ﻳ ِ ﻫﺬﺍ ﻣِﻦ ﺍﳌﻤﺘﻨﻊ ﺷﺮﻋﹰﺎ ﻭﻋﺎﺩﺓ ،ﻓﻼ ﳚﻮﺯ ﲪ ﹸﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻴﻪ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﱂ ﻳﻔﻬﻢ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﺴﺎﻣﻌﲔ ﺃﻢ ﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺭﺟﻞ ﻛﺒﲑ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ،ﻭﺃﻧﻪ ﺧﻴﺮ ﺑﲔ ﺃﺑﻮﻳﻪ ،ﻭﻻ ﻳﺴﺒﻖ ﺇﱃ ﻫﺬﺍ ﻓﻬ ﻢ ﺃﺣﺪ ﺃﻟﺒﺘﺔ ،ﻭﻟﻮ ﻓﺮﺽ ﲣﻴﲑﻩ ،ﻟﻜﺎﻥ ﺑﲔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ :ﺍﻷﺑﻮﻳﻦ ،ﻭﺍﻻﻧﻔﺮﺍﺩ ﺑﻨﻔﺴﻪ. ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻻ ﻳﻌﻘﻞ ﰲ ﺍﻟﻌﺎﺩﺓ ﻭﻻ ﺍﻟﻌﺮﻑ ﻭﻻ ﺍﻟﺸﺮﻉ ﺃﻥ ﺗﻨﺎﺯﻉ ﺍﻷﺑﻮﺍﻥ ﰲ ﺭﺟﻞ ﻛﺒﲑ ﺑﺎﻟ ٍﻎ ﻋﺎﻗﻞ ،ﻛﻤﺎ ﻻ ﻳﻌﻘ ﹸﻞ ﰲ ﺍﻟﺸﺮﻉ ﲣﻴ ﲑ ﻣﻦ ﻫﺬﻩ ﺣﺎﻟﻪ ﺑﲔ ﺃﺑﻮﻳﻪ. ﻅ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻮﻟﺪ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﱂ ﻳﺒﻠﻎ ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ، ﺍﳋﺎﻣﺲ :ﺃﻥ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎ ِ ﺚ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ ،ﻭﻓﻴﻪ :ﻓﺠﺎﺀ ﺍﺑﻦ ﳍﺎ ﺻﻐﲑ ﱂ ﻳﺒﻠﻎ ،ﻓﺄﺟﻠﺲ ﺍﻟﻨﱯ ج ﺍﻷﺏ ﻭﻫﻮ ﺣﺪﻳ ﹸ ﻫﺎﻫﻨﺎ ،ﻭﺍﻷﻡ ﻫﺎﻫﻨﺎ ﰒ ﺧﻴﺮﻩ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺑﺌﺮ ﺃﰊ ﻋﻨﺒﺔ ﻋﻠﻰ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻓﺠﻮﺍﺑﻪ ﻣﻄﺎﻟﺒﺘﻜﻢ ﺃﻭ ﹰﻻ :ﺑﺼﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻣﻦ ﺫﻛﺮﻩ ،ﻭﺛﺎﻧﻴﹰﺎ :ﺑﺄﻥ ﻣﺴﻜﻦ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺒﺌﺮ ،ﻭﺛﺎﻟﺜﺎﹰ، ﺑﺄﻥ ﻣﻦ ﻟﻪ ﳓﻮ ﺍﻟﻌﺸﺮ ﺳﻨﲔ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺴﺘﻘﻲ ﻣﻦ ﺍﻟﺒﺌﺮ ﺍﳌﺬﻛﻮﺭ ﻋﺎﺩﺓ ،ﻭ ﹸﻛ ﹸﻞ ﻫﺬﺍ ﳑﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﻭﺃﻫ ﹶﻞ ﺍﻟﺒﻮﺍﺩﻱ ﻳﺴﺘﻘﻲ ﺃﻭﻻﺩﻫﻢ ﺍﻟﺼﻐﺎﺭ ﻣِﻦ ﺁﺑﺎﺭ ﻫﻲ ﺃﺑﻌ ﺪ ﻣﻦ
٣٢٧ ﺫﻟﻚ. ﻭﺃﻣﺎ ﺗﻘﻴﻴﺪﻧﺎ ﻟﻪ ﺑﺎﻟﺴﺒﻊ ،ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﳊﺪﻳﺚ ﻻ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ،ﻭﻻ ﻫﻮ ﺃﻣ ﺮ ﳎﻤﻊ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻟِﻠﻤﺨﻴﺮﻳﻦ ﻗﻮﻟﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﳜﻴ ﺮ ﳋﻤﺲ ،ﺣﻜﺎﻩ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﺫﻛﺮﻩ ﻉ ﻋﻨﻪ ﺣﺮﺏ ﰲ$ﻣﺴﺎﺋﻠﻪ ،#ﻭﳛﺘﺞ ﳍﺆﻻﺀ ﺑﺄﻥ ﺍﳋﻤﺲ ﻫﻲ ﺍﻟﺴﻦ ﺍﻟﱵ ﻳﺼﺢ ﻓﻴﻬﺎ ﲰﺎ ﺍﻟﺼﱯ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻌﻘﻞ ﻓﻴﻬﺎ ،ﻭﻗﺪ ﻗﺎﻝ ﳏﻤﻮﺩ ﺑﻦ ﺍﻟﺮﺑﻴﻊ: ﺖ ﻋﻦ ﺍﻟﻨﱯ ج ﳎﺔ ﳎﻬﺎ ﰲ ﱠ ﻋﻘﻠ ﰲ ﻭﺃﻧﺎ ﺍﺑﻦ ﲬﺲ ﺳﻨﲔ) (١ﺍﻭ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺇﳕﺎ ﻳﺨﻴﺮ ﻟﺴﺒﻊ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻂ ﻟﻪ ﰲ ﺍﻷﻃﻔﺎﻝ ،ﻓﻀﺒﻂ ﲟﻈﻨﺘﻬﻪ ﻭﻫﻲ ﺍﻟﺴﺒﻊ، ﺍﻟﺘﺨﻴ ﲑ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﻤﻴﻴ ﺰ ﻭﺍﻟﻔﻬﻢ ،ﻭﻻ ﺿﺎﺑ ﹶ ﺼﺒِﻰ ﻓﺈﺎ ﺃﻭﻝ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﳍﺬﺍ ﺟﻌﻠﻬﺎ ﺍﻟﻨﱯ ج ﺣﺪﹰﺍ ﻟﻠﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺆﻣﺮ ﻓﻴﻪ ﺍﻟ ﺚ ﻭﻗﺎﺋ ﻊ ﺃﻋﻴﺎﻥ ،ﻓﻨﻌﻢ ﻫﻲ ﻛﺬﻟﻚ ،ﻭﻟﻜﻦ ﳝﺘﻨﻊ ﲪﻠﹸﻬﺎ ﺑﺎﻟﺼﻼﺓ .ﻭﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻷﺣﺎﺩﻳ ﹶ ﻋﻠﻰ ﲣﻴﲑ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐﲔ ،ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﰲ ﺑﻌﻀﻬﺎ ﻟﻔﻆ :ﻏﻼﻡ ،ﻭﰲ ﺑﻌﻀﻬﺎ ﻟﻔﻆ :ﺻﻐﲑ ﱂ ﻳﺒﻠﻎ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻗﺼﺔ ﺑﻨﺖ ﲪﺰﺓ ،ﻭﺍﺧﺘﺼﺎﻡ ﻋﻠﻲ ،ﻭﺯﻳﺪ ،ﻭﺟﻌﻔﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻓﻴﻬﺎ، ﺐ ﻓﺮﺍﻏﻬﻢ ﻣﻦ ﻋﻤﺮﺓ ﻭﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺎ ﳉﻌﻔﺮ ،ﻓﺈ ﹼﻥ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﻛﺎﻧﺖ ﻋﻘِﻴ ﺍﻟﻘﻀﺎﺀ ،ﻓﺈﻢ ﳌﺎ ﺧﺮﺟﻮﺍ ﻣِﻦ ﻣﻜﺔ ﺗﺒﻌﺘﻬﻢ ﺍﺑﻨﺔ ﲪﺰﺓ ﺗﻨﺎﺩﻱ ﻳﺎ ﻋﻢ ﻳﺎ ﻋﻢ ،ﻓﺄﺧﺬ ﻋﻠﻲ ﺑﻴﺪﻫﺎ ،ﰒ ﺗﻨﺎﺯﻉ ﻓﻴﻬﺎ ﻫﻮ ﻭﺟﻌﻔ ﺮ ﻭﺯﻳﺪ ،ﻭﺫﻛﺮ ﹸﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺗﺮﺟﻴﺤﺎﹰ ،ﻓﺬﻛﺮ ﲔ ﲪﺰﺓ ،ﻭﺫﻛﺮ ﻋﻠﻲ ﺯﻳﺪ ﺃﺎ ﺍﺑﻨﺔ ﺃﺧﻴﻪ ﻟﻠﻤﺆﺍﺧﺎﺓ ﺍﻟﱵ ﻋﻘﺪﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻪ ﻭﺑ ﻛﻮﺎ ﺍﺑﻨ ﹶﺔ ﻋ ﻤﻪ ،ﻭﺫﻛﺮ ﺟﻌﻔﺮ ﻣﺮﺟﺤﲔ :ﺍﻟﻘﺮﺍﺑﺔ ،ﻭﻛﻮ ﹶﻥ ﺧﺎﻟﺘﻬﺎ ﻋﻨﺪﻩ ،ﻓﺘﻜﻮﻥ ﻏﺪ ﱯ ج ﻣﺮ ﺟ ﺢ ﺟﻌﻔﺮ ﺩﻭﻥ ﻣﺮﺟﺢ ﺍﻵﺧﺮﻳﻦ ،ﻓﺤﻜﻢ ﻟﻪ ،ﻭﺟﱪ ﻛ ﱠﻞ ﻭﺍﺣﺪ ﺧﺎﻟﺘﻬﺎ ،ﻓﺎﻋﺘﱪ ﺍﻟﻨ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃﺧﺬ ﺍﻟﺒﻨﺖ. ﻣﻨﻬﻢ ﻭﻃﻴﺐ ﻗﻠﺒﻪ ﲟﺎ ﻫﻮ ﺃﺣ ﻓﺄﻣﺎ ﻣﺮﺟﺢ ﺍﳌﺆﺍﺧﺎﺓ ،ﻓﻠﻴﺲ ﲟﻘﺘﺾ ﻟﻠﺤﻀﺎﻧﺔ ،ﻭﻟﻜ ﻦ ﺯﻳﺪﹰﺍ ﻛﺎﻥ ﻭﺻﻲ ﲪﺰﺓ ،ﻭﻛﺎﻥ ﺖ ﺑﻪ ﺍﻟﺘﻮﺍﺭﺙﹸ ،ﻓﻈﻦ ﺯﻳ ﺪ ﺃﻧﻪ ﺃﺣ ﻖ ﺎ ﻟﺬﻟﻚ. ﺍﻹِﺧﺎﺀ ﺣﻴﻨﺌﺬ ﻳﺜﺒ ﻭﺃﻣﺎ ﻣﺮﺟ ﺢ ﺍﻟﻘﺮﺍﺑﺔ ﻫﺎﻫﻨﺎ ﻭﻫﻲ ﺑﻨﻮﺓ ﺍﻟﻌﻢ ،ﻓﻬﻞ ﻳﺴﺘﺤﻖ ﺎ ﺍﳊﻀﺎﻧﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ).(١٥٨ ،١٥٧/١
٣٢٨ ﺃﺣﺪﳘﺎ :ﻳﺴﺘﺤﻖ ﺎ ﻭﻫﻮ ﻣﻨﺼﻮﺹ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻗﻮﻝ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ،ﻭﻏﲑﻫﻢ ،ﻷﻧﻪ ﻋﺼﺒﺔ ،ﻭﻟﻪ ﻭِﻻﻳﺔ ﺑﺎﻟﻘﺮﺍﺑﺔ ،ﻓﻘﺪﻡ ﻋﻠﻰ ﺍﻷﺟﺎﻧﺐ ،ﻛﻤﺎ ﻳﻘ ﺪ ﻡ ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﲑﺍﺙ ،ﻭﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ،ﻭﻭﻻﻳﺔ ﺍﳌﻮﺕ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻨﻜﺮ ﻋﻠﻰ ﺟﻌﻔﺮ ﻭﻋﻠﻲ ﺍﺩﻋﺎﺀَﳘﺎ ﺣﻀﺎﻧﺘﻬﺎ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﳍﻤﺎ ﺫﻟﻚ ،ﻷﻧﻜﺮ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺒﺎﻃﻠﺔ ،ﻓﺈﺎ ﺩﻋﻮﻯ ﻣﺎ ﻟﻴﺲ ﳍﻤﺎ ،ﻭﻫﻮ ﻻ ﻳ ِﻘﺮ ﻋﻠﻰ ،ﺑﺎﻃﻞ .ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻻ ﺣﻀﺎﻧﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺳﻮﻯ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ، ﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﳐﺎﻟﻒ ﻟﻨﺼﻪ ،ﻭﻟﻠﺪﻟﻴﻞ .ﻓﻌﻠﻰ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ- ﺾ ﺃﺻﺤﺎ ِ ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺑﻌ ِ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ -ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﺃﻧﺜﻰ ،ﻭﻛﺎﻥ ﺍﺑ ﻦ ﺍﻟﻌﻢ ﳏﺮﻣﹰﺎ ﳍﺎ ﺑﺮﺿﺎﻉ ﺃﻭ ﳓﻮﻩ ،ﻛﺎﻥ ﻟﻪ ﺣﻀﺎﻧﺘﻬﺎ ﻭﺇﻥ ﺟﺎﻭﺯﺕ ﺍﻟﺴﺒﻊ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳏﺮﻣﺎﹰ ،ﻓﻠﻪ ﺣﻀﺎﻧﺘﻬﺎ ﺻﻐﲑ ﹰﺓ ﺣﱴ ﺗﺒﻠﹸﻎ ﺳﺒﻌﺎﹰ، ﺴﻠﱠﻢ ﺇﱃ ﳏﺮﻣﻬﺎ ،ﺃﻭ ﺍﻣﺮﺃﺓ ﺛﻘﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﰲ ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﺣﻀﺎﻧﺘﻬﺎ ،ﺑﻞ ﺗ $ﳏﺮﺭﻩ :#ﻻ ﺣﻀﺎﻧﺔ ﻟﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﳏﺮﻣﹰﺎ ﺑﺮﺿﺎﻉ ﺃﻭ ﳓﻮﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﳊﻜ ﻢ ﺑﺎﳊﻀﺎﻧﺔ ﻣِﻦ ﺍﻟﻨﱯ ج ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻫﻞ ﻭﻗﻊ ﻟﻠﺨﺎﻟﺔ؟ ﺃﻭ ﳉﻌﻔﺮ؟ ﻑ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﰲ ﺫﻟﻚ، ﻒ ﻓﻴ ِﻪ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻣﻨﺸﺆﳘﺎ ﺍﺧﺘﻼ ﻗﻴﻞ :ﻫﺬﺍ ﳑﺎ ﺍﺧﺘِﻠ ﻓﻔﻲ $ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،#ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ :ﻓﻘﺾ ﺎ ﺍﻟﻨ ﱯ ج ﳋﺎﻟﺘﻬﺎ).(١ ﻭﻋﻦ ﺃﰊ ﺩﺍﻭﺩ :ﻣﻦ ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﻋﺠﲑ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ $ﻭﺃﻣﺎ ﺍﳉﺎﺭﻳﺔﹸ ،ﻓﺄﻗﻀﻲ ﺎ ﳉﻌﻔﺮ ،ﺗﻜﻮ ﹸﻥ ﻣﻊ ﺧﺎﻟﺘﻬﺎ ،ﻭﺇﳕﺎ ﺍﳋﺎﻟ ﹸﺔ ﺃﻡ #ﰒ ﺳﺎﻗﻪ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﻗﺎﻝ :ﻗﻀﻰ ﺎ ﳉﻌﻔﺮ ،ﻷﻥ ﺧﺎﻟﺘﻬﺎ ﻋﻨﺪﻩ ،ﰒ ﺳﺎﻗﻪ ﻣﻦ ﻃﺮﻳﻖ ﱯ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻫﺎﱏﺀ ﺑﻦ ﻫﺎﱏﺀ ،ﻭﻫﺒﲑﺓ ﺑﻦ ﻳﺮﱘ ،ﻭﻗﺎﻝ$ :ﻓﻘﻀﻰ ﺎ ﺍﻟﻨ ﳋﺎﻟﺘﻬﺎ ،ﻭﻗﺎﻝ ﺍﳋﹶﺎﹶﻟﺔﹸ ﲟﻨ ِﺰﹶﻟ ِﺔ ﺍ ُﻷﻡ# ﻭﺍﺳﺘﺸﻜﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻓﺈﻥ ﺍﻟﻘﻀﺎ َﺀ ﺇﻥ ﻛﺎﻥ ﳉﻌﻔﺮ ،ﻓﻠﻴﺲ ﳏﺮﻣﺎ ﳍﺎ ،ﻭﻫﻮ ﻭﻋﻠﻲ ﰲ ﺍﻟﻘﺮﺍﺑﺔ ﻣﻨﻬﺎ ﺳﻮﺍﺀ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺨﺎﻟﺔ ،ﻓﻬﻲ ﻣﺰﻭﺟﻪ ،ﻭﺍﳊﺎﺿﻨﺔ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ،ﺳﻘﻄﺖ ﺣﻀﺎﻧﺘﻬﺎ. ﺚ ﻭﳌﺎ ﺿﺎﻕ ﻫﺬﺍ ﻋﻠﻰ ﺍﺑﻦ ﺣﺰﻡ ،ﰲ ﺍﻟﻘﺼﺔ ﲜﻤﻴﻊ ﻃﺮﻗﻬﺎ ،ﻭﻗﺎﻝ :ﺃﻣﺎ ﺣﺪﻳ ﹸ ﺍﻟﺒﺨﺎﺭﻱ ،ﻓﻤﻦ ﺭﻭﺍﻳﺔ ﺇﺳﺮﺍﺋﻴﻞ ،ﻫﻮ ﺿﻌﻴﻒ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻫﺎﱏ ِﺀ ﻭﻫﺒﲑﺓ ،ﻓﻤﺠﻬﻮﻻﻥ، ) (١ﺗﻘﺪﻡ ﲣﺮﳚﻪ.
٣٢٩ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻓﻤﺮﺳﻞ ،ﻭﺃﺑﻮ ﻓﺮﻭﺓ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻫﻮ ﻣﺴﻠﻢ ﺑﻦ ﺳﺎﱂ ﺍﳉﻬﲏ ﻟﻴﺲ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻧﺎﻓﻊ ﺍﺑﻦ ﻋﺠﲑ ،ﻓﻬﻮ ﻭﺃﺑﻮﻩ ﳎﻬﻮﻻﻥ ،ﻭﻻ ﺣﺠﺔ ﰲ ﳎﻬﻮﻝ، ﻗﺎﻝ :ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﳋ ﱪ ﺑﻜﻞ ﻭﺟﻪ ﺣﺠﺔ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻷﻥ ﺧﺎﻟﺘﻬﺎ ﻛﺎﻧﺖ ﻣﺰﻭﺟﺔ ﲜﻌﻔﺮ ،ﻭﻫﻮ ﺃﲨ ﹸﻞ ﺷﺎﺏ ﰲ ﻗﺮﻳﺶ ،ﻭﻟﻴﺲ ﻫﻮ ﺫﺍ ﺭﺣﻢ ﳏﺮﻡ ﻣِﻦ ﺑﻨﺖ ﻆ ﳍﺎ. ﲪﺰﺓ .ﻗﺎﻝ :ﻭﳓﻦ ﻻ ﻧﻨﻜ ﺮ ﻗﻀﺎﺀَﻩ ﺎ ﳉﻌﻔﺮ ﻣِﻦ ﺃﺟﻞ ﺧﺎﻟﺘﻬﺎ ،ﻷﻥ ﺫﻟﻚ ﺃﺣﻔ ﹸ ﻗﻠﺖ :ﻭﻫﺬﺍ ﻣﻦ ﻮ ِﺭ ِﻩ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺇﻗﺪﺍﻣِﻪ ﻋﻠﻰ ﺗﻀﻌﻴﻒ ﻣﺎ ﺍﺗﻔﻘﺖ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﺤﺘﻪ ،ﻓﺨﺎﻟﻔﻬﻢ ﻭﺣﺪﻩ ،ﻓﺈﻥ ﻫﺬِﻩ ﺍﻟﻘﺼ ﹶﺔ ﺷﻬﺮﺗﻬﺎ ﰲ ﺍﻟﺼﺤﺎﺡ ،ﻭﺍﻟﺴﻨﻦ ،ﻭﺍﳌﺴﺎﻧﻴﺪ، ﻭﺍﻟﺴﲑ ،ﻭﺍﻟﺘﻮﺍﺭﻳﺦ ﺗﻐﲏ ﻋﻦ ﺇﺳﻨﺎﺩﻫﺎ ،ﻓﻜﻴﻒ ﻭﻗﺪ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ،ﻭﱂ ﳛﻔﻆ ﻋﻦ ﺃﺣﺪ ﻗﺒﻠﻪ ﺍﻟﻄﻌ ﻦ ﻓﻴﻬﺎ ﺃﻟﺒﺘﺔ ،ﻭﻗﻮﻟﻪ :ﺇﺳﺮﺍﺋﻴﻞ ﺿﻌﻴﻒ ،ﻓﺎﻟﺬﻱ ﻏﺮﻩ ﰲ ﺫﻟﻚ ﻒ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻟﻪ ،ﻭﻟﻜﻦ ﺃﰉ ﺫﻟﻚ ﺳﺎﺋ ﺮ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ،ﻭﻭﺛﱠﻘﻮﻩ ﺗﻀﻌﻴ ﻭﺛﺒﺘﻮﻩ .ﻗﺎﻝ ﺃﲪﺪ :ﺛﻘﺔ ﻭﺗﻌﺠﺐ ﻣِﻦ ﺣﻔﻈﻪ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ .ﻭﻫﻮ ﻣﻦ ﺃﺗﻘﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺚ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ،ﻭﻛﺎﻥ ﳛﻔﻆ ﺣﺪﻳﺜﹶﻪ ﻛﻤﺎ ﺇﺳﺤﺎﻕ ﻭﻻ ﺳﻴﻤﺎ ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ ﳛﻔﻆ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ .ﻭﺭﻭﻯ ﻟﻪ ﺍﳉﻤﺎﻋﺔ ﻛﻠﻬﻢ ﳏﺘﺠﲔ ﺑﻪ.ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﺇﻥ ﻫﺎﻧﺌﹰﺎ ﻭﻫﺒﲑﺓ ﳎﻬﻮﻻﻥ ،ﻓﻨﻌﻢ ﳎﻬﻮﻻﻥ ﻋﻨﺪﻩ ،ﻣﻌﺮﻭﻓﺎﻥ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ،ﻭﺛﱠﻘﻬﻤﺎ ﺍﳊﻔﺎﻅ ،ﻓﻘﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ .ﻫﺎﱏﺀ ﺑﻦ ﻫﺎﱏﺀ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ،ﻭﻫﺒﲑﺓ ﺭﻭﻯ ﻟﻪ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ،ﻭﻗﺪ ﻭﺛﻖ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻭﺃﺑﻮ ﻓﺮﻭﺓ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻣﺴﻠﻢ ﺑﻦ ﻣﺴﻠﻢ ﺍﳉﻬﲏ ﻟﻴﺲ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﺎﻟﺘﻌﻠﻴﻼﻥ ﺑﺎﻃﻼﻥ ،ﻓﺈﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺭﻭﻯ ﻋﻦ ﻋﻠﻲ ﻏﲑ ﺣﺪﻳﺚ ،ﻭﻋﻦ ﻋﻤﺮ ،ﻭﻣﻌﺎﺫ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ .ﻭﺍﻟﺬﻱ ﻏﺮ ﺃﺑﺎ ﳏﻤﺪ ﺃﻥ ﺃﺑﺎ ﺩﺍﻭﺩ ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ،ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﻓﺮﻭﺓ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺬﺍ ﺍﳋﱪ ،ﻭﻇﻦ ﺃﺑﻮ ﳏﻤﺪ ،ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﱂ ﻳﺬﻛﺮ ﻋﻠﻴﹰﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ،ﻓﺮﻣﺎﻩ ﺑﺎﻹِﺭﺳﺎﻝ ،ﻭﺫﻟﻚ ﻣﻦ ﻭﳘﻪ ،ﻓﺈﻥ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺭﻭﻯ ﺍﻟﻘﺼﺔ ﻋﻦ ﻋﻠﻲ ،ﻓﺎﺧﺘﺼﺮﻫﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺫﻛﺮ ﻣﻜﺎﻥ ﺍﻻﺣﺘﺠﺎﺝ ،ﻭﺃﺣﺎﻝ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﳌﺸﻬﻮﺭ ﺑﺮﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻋﻦ ﻋﻠﻲ ،ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻗﺪ ﺭﻭﺍﻫﺎ ﻋﻠﻲ ،ﻭﲰﻌﻬﺎ ﻣﻨﻪ ﺃﺻﺤﺎﺑﻪ :ﻫﺎﱏﺀ ﺑﻦ ﻫﺎﱏﺀ ،ﻭﻫﺒﲑﺓ ﺑﻦ ﻳﺮِﱘ ،ﻭﻋﺠﲑ ﺚ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﲔ ﻟﺴﻴﺎﻗﻬﻢ ﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻓﺬﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﺣﺪﻳ ﹶ ﺚ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻷﻧﻪ ﱂ ﻳﺘﻤﻪ ،ﻭﺫﻛﺮ ﺍﻟﺴﻨﺪ ﻣﻨﻪ ﺇﻟﻴﻪ ،ﻓﺒﻄﻞ ﳍﺎ ﺑﺘﻤﺎﻣﻬﺎ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﺣﺪﻳ ِ ﺖ ﺃﺑﺎ ﺑﻜﺮ ﺍﻹِﲰﺎﻋﻴﻠﻲ ﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻨﺪ ﻋﻠﻲ ﻣﺼﺮﺣﹰﺎ ﻓﻴﻪ ﺍﻹِﺭﺳﺎﻝ ،ﰒ ﺭﺃﻳ
٣٣٠ ﻒ ﺑﺎﻻﺗﺼﺎﻝ ،ﻓﻘﺎﻝ :ﺃﺧﱪﻧﺎ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﻠﻒ ،ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﺳﻌﻴﺪ ﺍﳌﻘﺮﻱ ،ﺣﺪﺛﻨﺎ ﻳﻮﺳ ﺑﻦ ﻋﺪﻱ ،ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥﹸ ،ﻋﻦ ﺃﰊ ﻓﺮﻭﺓ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻋﻦ ﻋﻠﻲ ،ﺃﻧﻪ ﺍﺧﺘﺼﻢ ﻫﻮ ﻭﺟﻌﻔﺮ ﻭﺯﻳﺪ ،ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﺇﻥ ﺃﺑﺎ ﻓﺮﻭﺓ ﻟﻴﺲ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﻘﺪ ﻋﺮﻓﻪ ﺳﻔﻴﺎ ﹸﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻏﲑﻩ ،ﻭﺧﺮﺟﺎ ﻟﻪ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ.# ﻭﺃﻣﺎ ﺭﻣﻴﻪ ﻧﺎﻓﻊ ﺑﻦ ﻋﺠﲑ ﻭﺃﺑﺎﻩ ﺑﺎﳉﻬﺎﻟﺔ :ﻓﻨﻌﻢ ،ﻭﻻ ﻳﻌﺮﻑ ﺣﺎﳍﻤﺎ ،ﻭﻟﻴﺴﺎ ﻣِﻦ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﻨﻘﻞ ﺍﻟﻌﻠﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﺎﻓﻊ ﺃﺷﻬ ﺮ ﻣِﻦ ﺃﺑﻴﻪ ﻟﺮﻭﺍﻳﺔ ﺛﻘﺘﲔ ﻋﻨﻪ :ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻤﻴﻤﻲ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻠﻲ ،ﻓﻠﻴﺲ ﺍﻻﻋﺘﻤﺎ ﺩ ﻋﻠﻰ ﺭﻭﺍﻳﺘﻬﻤﺎ ،ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ ،ﻓﺜﺒﺘﺖ ﺻﺤﺔ ﺍﳊﺪﻳﺚ. ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﺳﺘﺸﻜﺎﻝ ﻣﻦ ﺍﺳﺘﺸﻜﻠﻪ ،ﻓﻨﻘﻮﻝ ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ :ﻻ ﺇﺷﻜﺎﻝ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻘﻀﺎﺀ ﳉﻌﻔﺮ ﺃﻭ ﻟﻠﺨﺎﻟﺔ ،ﻓﺈﻥ ﺍﺑﻨﺔ ﺍﻟﻌﻢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﻗﺮﺍﺑﺔ ﺳﻮﻯ ﺍﺑﻦ ﻋﻤﻬﺎ ،ﺟﺎﺯ ﺃﻥ ﲡﻌﻞ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﰲ ﺑﻴﺘﻪ ،ﺑﻞ ﻳﺘﻌﻴﻦ ﺫﻟﻚ ﻭﻫﻮ ﺃﻭﱃ ﻣﻦ ﺍﻷﺟﻨﱯ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﺑ ﻦ ﺍﻟﻌﻢ ﻣﱪﺯﹰﺍ ﰲ ﺍﻟﺪﻳﺎﻧﺔ ،ﻭﺍﻟﻌِﻔﺔ ،ﻭﺍﻟﺼﻴﺎﻧﺔ ،ﻓﺈﻧﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻭﱃ ﻣﻦ ﺍﻷﺟﺎﻧﺐ ﺑﻼ ﺭﻳﺐ. ﱯ ج ﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﻬﺎ ،ﻭﻛﺎﻥ ﳏﺮﻣﹰﺎ ﳍﺎ ،ﻷﻥ ﲪﺰﺓ ﻛﺎﻥ ﺃﺧﺎﻩ ﻣِﻦ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﻟﻨ ﺍﻟﺮﺿﺎﻋﺔ ،ﻓﻬﻼ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻫﻮ؟ ﻗﻴﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﰲ ﺷﻐﻞ ﺷﺎﻏﻞ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺗﺒﻠﻴﻎ ﺍﻟﻮﺣﻲ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﺟﻬﺎ ِﺩ ﺃﻋﺪﺍﺀ ﺍﻟﻠﱠﻪ ﻋﻦ ﻓﺮﺍﻏﻪ ﻟﻠﺤﻀﺎﻧﺔ ،ﻓﻠﻮ ﺃﺧﺬﻫﺎ ،ﻟﺪﻓﻌﻬﺎ ﺇﱃ ﺑﻌﺾ ﻧﺴﺎﺋﻪ، ﺏ. ﺲ ﺎ ﺭﲪﹰﺎ ﻭﺃﻗﺮ ﻓﺨﺎﻟﺘﻬﺎ ﺃﻣ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﻧﺴﺎﺋﻪ ﱂ ﺗﻜﻦ ﲡﻴﺌﹸﻬﺎ ﺍﻟﻨﻮﺑ ﹸﺔ ﺇﻻ ﺑﻌﺪ ﺗﺴﻊ ﻟﻴﺎﻝ ،ﻓﺈﻥ ﺩﺍﺭﺕ ﺍﻟﺼﺒﻴ ﹸﺔ ﻣﻌﻪ ﺣﻴﺚ ﺩﺍﺭ ،ﻛﺎﻥ ﻣﺸﻘ ﹰﺔ ﻋﻠﻴﻬﺎ ،ﻭﻛﺎﻥ ﻓﻴﻪ ﻣِﻦ ﺑﺮﻭﺯﻫﺎ ﻭﻇﻬﻮﺭِﻫﺎ ﹸﻛ ﱠﻞ ﻭﻗﺖ ﻣﺎ ﻻ ﳜﻔﻰ ،ﻭﺇﻥ ﺟﻠﺴﺖ ﰲ ﺑﻴﺖ ﺇﺣﺪﺍﻫﻦ ﻛﺎﻧﺖ ﳍﺎ ﺍﳊﻀﺎﻧﺔ ﻭﻫﻲ ﺃﺟﻨﺒﻴ ﹲﺔ .ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻀﺎ ُﺀ ﳉﻌﻔﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺨﺎﻟﺔ-ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ - ﺴ ِﻘﻂﹸ ﺣﻀﺎﻧﺔ ﺍﻟﺒﻨﺖ ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﻓﻼ ﺇﺷﻜﺎﻝ ﻟﻮﺟﻮﻩ .ﺃﺣﺪﻫﺎ :ﺃﻥ ﻧﻜﺎﺡ ﺍﳊﺎﺿﻨﺔ ﻻﻳ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﻭﺃﺣ ﺪ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺣﺠ ﹸﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳊﺪﻳﺚﹸ ،ﻭﻗﺪ ﺗﻘﺪﻡ ِﺳ ﺮ ﺴ ِﻘﻂﹸ ﺣﻀﺎﻧﺘﻬﺎ، ﻕ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﻧﻜﺎﺣﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﻄﻔﻞ ﻻ ﻳ ﺍﻟﻔﺮ ِ ﻭﺟﻌﻔﺮ ﺍﺑﻦ ﻋﻤﻬﺎ.
٣٣١ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺭﺿﻲ ﺑﺎﳊﹶﻀﺎﻧﺔ ،ﻭﺁﺛﺮ ﻛﻮ ﹶﻥ ﺍﻟﻄﻔﻞ ﻋﻨﺪﻩ ﰲ ﺣﺠﺮﻩ ،ﱂ ﻁ ﺍﳊﻀﺎﻧﺔ ﺗﺴﻘﻂ ﺍﳊﻀﺎﻧﺔ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺃﺻﻞ ،ﻭﻫﻮ ﺃﻥ ﺳﻘﻮ ﹶ ﺏ ﻣﻦ ﺍﳌﺮﺃﺓ ﻉ ﺍﳌﻄﻠﻮ ﺑﺎﻟﻨﻜﺎﺡ ﻫﻮ ﻣﺮﺍﻋﺎ ﹲﺓ ﳊ ﻖ ﺍﻟﺰﻭﺝ ،ﻓﺈﻧﻪ ﻳﺘﻨﻐﺺ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻤﺘﺎ ﳊﻀﺎﻧﺘﻬﺎ ﻟﻮﻟﺪ ﻏﲑﻩ ،ﻭﻳﺘﻨ ﱠﻜ ﺪ ﻋﻠﻴﻪ ﻋﻴﺸﻪ ﻣﻊ ﺍﳌﺮﺃﺓ ،ﻻ ﻳﺆﻣﻦ ﺃﻥ ﻳﺤﺼ ﹶﻞ ﺑﻴﻨﻬﻤﺎ ﺧﻼﻑ ﻕ ﺍﻟﺰﻭﺝ، ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺃﹶﻥ ﳝﻨﻌﻬﺎ ﻣِﻦ ﻫﺬﺍ ﻣﻊ ﺍﺷﺘﻐﺎﳍﺎ ﻫﻲ ﲝﻘﻮ ِ ﺝ ﺫﻟﻚ ﻭﻃﻠﺒﻪ ،ﻭ ﺣﺮﺹ ﻋﻠﻴﻪ ،ﺯﺍﻟﺖ ﺍﳌﻔﺴﺪ ﹸﺓ ﺍﻟﱵ ﻓﺘﻀﻴﻎ،ﻣﺼﻠﺤﺔ ﺍﻟﻄﻔﻞ ،ﻓﺈﺫﺍ ﺁﺛﺮ ﺍﻟﺰﻭ ﻁ ﻷﺟﻠﻬﺎ ﺳﻘﻄﺖ ﺍﳊﻀﺎﻧﺔ ،ﻭﺍﳌﻘﺘﻀﻲ ﻗﺎﺋﻢ ،ﻓﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﺛﹸﺮﻩ ،ﻳﻮﺿﺤﻪ ﺃﻥ ﺳﻘﻮ ﹶ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻨﻜﺎﺡ ﻟﻴﺴﺖ ﺣﻘﹰﺎ ﻟﻠﹼﻪ ،ﻭﺇﳕﺎ ﻫﻲ ﺣ ﻖ ﻟﻠﺰﻭﺝ ﻭﻟﻠﻄﻔﻞ ﻭﺃﻗﺎﺭﺑﻪ ،ﻓﺈﺫﺍ ﺭﺿ ﻲ ﻣﻦ ﻟﻪ ﺍﳊﻖ ﺟﺎﺯ ،ﻓﺰﺍﻝ ﺍﻹِﺷﻜﺎﻝ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ،،ﻇﻬﺮ ﺃﻥ ﻫﺬﺍ ﺍﳊﻜ ﻢ ﻣِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺃﺣﺴﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺃﻭﺿﺤِﻬﺎ ﻭﺃﺷﺪﻫﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺼﻠﺤﺔ ،ﻭﺍﳊﻜﻤﺔ ،ﻭﺍﻟﺮﲪﺔ ،ﻭﺍﻟﻌﺪﻝ، ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻂ ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﻣﺪﺍﺭﻙ ﰲ ﺍﳊﺪﻳﺚ ﻟﻠﻔﻘﻬﺎﺀ .ﺃﺣﺪﻫﺎ :ﺃﻥ ﻧﻜﺎﺡ ﺍﳊﺎﺿﻨﺔ ﻻ ﻳﺴﻘ ﹸ ﺣﻀﺎﻧﺘﻬﺎ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻗﻀﻰ ﺑﻪ ﳛﻲ ﺑﻦ ﲪﺰﺓ ،ﻭﻫﻮ ﻣﺬﻫ ﺐ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ٍﻡ .ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﻧﻜﺎﺣﻬﺎ ﻻ ﻳﺴ ِﻘﻂﹸ ﺣﻀﺎﻧﺔ ﺍﻟﺒﻨﺖ ،ﻭﻳﺴﻘﻂ ﺣﻀﺎﻧﺔ ﺍﻻﺑﻦ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻧِﻜﺎﺣﻬﺎ ﻟﻘﺮﻳﺐ ﺍﻟﻄِﻔﻞ ﻻ ﻳﺴﻘﻂ ﻟﻸﺟﻨﱯ ﻳﺴﻘﻄﻬﺎ ،ﻛﻤﺎ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺃﲪﺪ. ﻉ ﻭﻓﻴﻪ ﻣﺪﺭﻙ ﺭﺍﺑﻊ ﶈﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ،ﻭﻫﻮ ﺃﻥ ﺍﳊﺎﺿﻨﺔ ﺇﻥ ﻛﺎﻧﺖ ﺃ ﻣﹰﺎ ﻭﺍﳌﻨﺎﺯ ﳍﺎ ﺍﻷﺏ ،ﺳﻘﻄﺖ ﺣﻀﺎﻧﺘﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﺎﻟ ﹰﺔ ﺃﻭ ﻏﲑﻫﺎ ﻣِﻦ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ ،ﱂ ﻉ ﳍﺎ ﻏ ﲑ ﺍﻷﺏ ﻣﻦ ﺃﻗﺎﺭﺏ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺃ ﻣﺎﹰ ،ﻭﺍﳌﻨﺎﺯ ﺍﻟﻄﻔﻞ ﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ. ﻭﳓﻦ ﻧﺬﻛﺮ ﻛﻼﻣﻪ ،ﻭﻣﺎ ﻟﻪ ﻭﻋﻠﻴﻪ ﻓﻴﻪ ،ﻗﺎﻝ ﰲ $ﺬﻳﺐ ﺍﻵﺛﺎﺭ#ﺑﻌﺪ ﺫﻛﺮ ﺣﺪﻳﺚ ﺍﺑﻨﺔ ﲪﺰﺓ :ﻓﻴﻪ ﺍﻟﺪﻻﻟ ﹸﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﻗﻴ ﻢ ﺍﻟﺼﺒﻴﺔ ﺍﻟﺼﻐﲑﺓ ،ﻭﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﻣﻦ ﻗﺮﺍﺑﺘﻬﻤﺎ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﺣ ﻖ ﲝﻀﺎﻧﺘﻬﻤﺎ ﻣِﻦ ﻋﺼﺒﺎﻤﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ،ﻭﺇﻥ ﹸﻛﻦ ﺕ ﺃﺯﻭﺍﺝ ﻏﲑ ﺍﻷﺏ ﺍﻟﺬﻱ ﳘﺎ ﻣﻨﻪ ،ﻭﺫﻟﻚ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﻀﻰ ﺑﺎﺑﻨﺔ ﲪﺰ ﹶﺓ ﳋﺎﻟﺘﻬﺎ ﺫﻭﺍ ِ ﰲ ﺍﳊﻀﺎﻧﺔ ،ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺍﺑﻨﺎ ﻋﻤﻬﺎ ﻋﻠ ﻲ ﻭﺟﻌﻔﺮ ﻭﻣﻮﻻﻫﺎ ﻭﺃﺧﻮ ﺃﺑﻴﻬﺎ ﺍﻟﺬﻱ ﻛﺎﻥ
٣٣٢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺁﺧﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ،ﻭﺧﺎﻟﺘﻬﺎ ﻳﻮﻣﺌﺬ ﳍﺎ ﺯﻭﺝ ﻏﲑ ﺃﺑﻴﻬﺎ ﻭﺫﻟﻚ ﺑﻌﺪ ﻣﻘﺘﻞ ﲪﺰﺓ ،ﻭﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺑﺬﻟﻚ ﺻﺤﺔ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﻻ ﺣﻖ ﻟﻌﺼﺒﺔ ﺍﻟﺼﻐﲑ ﻭﺍﻟﺼﻐﲑﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﰲ ﺣﻀﺎﻧﺘﻪ ﻣﺎ ﱂ ﺗﺒﻠﻎ ﺣﺪ ﺍﻻﺧﺘﻴﺎﺭ ،ﺑﻞ ﻗﺮﺍﺑﺘﻬﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣِﻦ ﻗﺒﻞ ﺃﻣﻬﻤﺎ ﺃﺣﻖ، ﻭﺇﻥ ﻛﻦ ﺫﻭﺍﺕ ﺃﺯﻭﺍﺝ. ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ :ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻋﻨﺪﻙ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﺖ ﻣﻦ ﺃﻥ ﺃ ﻡ ﺍﻟﺼﻐﲑ ﻭﺍﻟﺼﻐﲑﺓ ﻭﻗﺮﺍﺑﺘﻬﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎﻤﺎ ﺃﺣ ﻖ ﲝﻀﺎﻧﺘﻬﻤﺎ ،ﻭﺇﻥ ﹸﻛﻦ ﺫﻭﺍﺕ ﺃﺯﻭﺍﺝ ﻼ ﻛﺎﻧﺖ ﺍﻷ ﻡ ﺫﺍﺕ ﻣﻦ ﻗﺮﺍﺑﺘﻬﻤﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﺼﺒﺘﻬﻤﺎ ،ﻓﻬ ﱠ ﺍﻟﺰﻭﺝ ﻛﺬﻟﻚ ﻣﻊ ﻭﺍﻟﺪﳘﺎ ﺍﻷﺩﱏ ﻭﺍﻷﺑﻌﺪ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﳋﺎﻟﺔ ﺃﺣﻖ ﻤﺎ؟ ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﺯﻭﺝ ﻏﲑ ﺃﺑﻴﻬﻤﺎ ،ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﻔﺮﻕ؟ ﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ ،ﻭﺫﻟﻚ ﻟﻘﻴﺎﻡ ﺍﳊﺠﺔ ﺑﺎﻟﻨﻘﻞ ﺍﳌﺴﺘﻔﻴﺾ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﻨﱯ ﻗﻴﻞ :ﺍﻟﻔﺮ ج ﺃﻥ ﺍﻷﻡ ﺃﺣ ﻖ ﲝﻀﺎﻧﺔ ﺍﻷﻃﻔﺎﻝ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻧﺖ ﻣﻦ ﻭﺍﻟﺪﻫﻢ ﻣﺎ ﹶﻟ ﻢ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ، ﻭﱂ ﻳﺨﺎﻟﻒ ﰲ ﺫﻟﻚ ﻣﻦ ﳚﻮﺯ ﺍﻻﻋﺘﺮﺍ ﺽ ﺑﻪ ﻋﻠﻰ ﺍﳊﺠﺔ ﻓﻴﻤﺎ ﻧﻌﻠﻤﻪ .ﻭﻗﺪ ﺭﻭﻱ ﰲ ﺫﻟﻚ ﺖ ﺃﻣﺮﻩ ﺩﺍﻝ ﻋﻠﻰ ﺻﺤﺘﻪ ،ﻭﺇﻥ ﺧﱪ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﻧﻈﺮ ،ﻓﺈﻥ ﺍﻟﻨﻘﻞ ﺍﻟﺬﻱ ﻭﺻﻔ ﺖ ﹶﺃ ﺣ ﻖ ﺑﻪ ﻛﺎﻥ ﻭﺍﻫ ﻲ ﺍﻟﺴﻨﺪ .ﰒ ﺳﺎﻕ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ$ :ﹶﺃﻧ ِ ﻣﺎ ﻟﹶﻢ ﺗﻨ ِﻜﺤِﻲ #ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺜﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﻋﻨﻪ.ﰒ ﻗﺎﻝ :ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﺎﺯﻋﻬﺎ ﻓﻴﻪ ﻋﺼﺒ ﹸﺔ ﺃﺑﻴﻪ، ﻓﺼﺤﺔ ﺍﳋﱪ ﻋﻦ ﺍﻟﻨﱯ ج ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺃﻧﻪ ﺟﻌﻞ ﺍﳋﺎﻟﺔ ﺫﺍﺕ ﺍﻟﺰﻭﺝ ﻏﲑ ﺃﰊ ﺍﻟﺼﺒﻴﺔ ﺃﺣ ﻖ ﺎ ﻣﻦ ﺑﲏ ﻋﻤﻬﺎ ﻭﻫﻢ ﻋﺼﺒﺘﻬﺎ ،ﻓﻜﺎﻧﺖ ﺍﻷ ﻡ ﺃﺣ ﻖ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﻭﱃ ﻣﻨﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﺯﻭﺝ ﻏﲑ ﺃﺑﻴﻬﺎ ،ﻷﻥ ﺍﻟﻨﱯ ج ﺇﳕﺎ ﺟﻌﻞ ﺍﳋﺎﻟﺔ ﺃﻭﱃ ﻣﻨﻬﻢ ﻟﻘﺮﺍﺑﺘﻬﺎ ﻣﻦ ﺍﻷﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺎﻟﺬﻱ ﻭﺻﻔﻨﺎ ،ﺗﺒﻴﻦ ﺃﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﹸﻠﻨﺎﻩ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ﺃﺻ ﹸﻞ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﻞ ﺍﳌﺴﺘﻔﻴﺾ ،ﻭﺍﻷﺧﺮﻯ ﻣﻦ ﺟﻬﺔ ﻧﻘﻞ ﺍﻵﺣﺎﺩ ﺍﻟﻌﺪﻭﻝ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻓﻐ ﲑ ﺟﺎﺋﺰ ﺱ ﺇﳕﺎ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﹸﻪ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ ﻣﻦ ﺭ ﺩ ﺣﻜ ِﻢ ﺇﺣﺪﺍﳘﺎ ﺇﱃ ﺣﻜﻢ ﺍﻷﺧﺮﻯ ،ﺇﺫ ﺍﻟﻘﻴﺎ ﻆ ﺍﻷﺣﻜﺎﻡ ،ﻓﺄﻣﺎ ﻣﺎ ﻓﻴﻪ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﺃﻭ ﺧﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺮﻗﻲ ،ﻓﻼ ﺣ ﹶ ﻓﻴﻪ ﻟﻠﻘﻴﺎﺱ. ﺖ ﺃﻧﻚ ﺇﳕﺎ ﺃﺑﻄﻠﺖ ﺣﻖ ﺍﻷﻡ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ﺇﺫﺍ ﻧﻜﺤﺖ ﺯﻭﺟﹰﺎ ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ :ﺯﻋﻤ ﻏﲑ ﺃﰊ ﺍﻟﻄﻔﻞ ،ﻭﺟﻌﻠﺖ ﺍﻷﺏ ﺃﻭﱃ ﲝﻀﺎﻧﺘﻬﺎ ﻣﻨﻬﺎ ﺑﺎﻟﻨﻘﻞ ﺍﳌﺴﺘﻔﻴﺾ ،ﻓﻜﻴﻒ ﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﻛﻤﺎ ﻗﻠﺖ؟ ﻭﻗﺪ ﻋﻠﻤ ﺖ ﺃﻥ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻛﺎﻥ ﻳﻘﻮﻝ :ﺍﳌﺮﺃ ﹸﺓ ﺃﺣ ﻖ ﺑﻮﻟﺪﻫﺎ ،ﻭﺇﻥ
٣٣٣ ﺗﺰﻭﺟﺖ ،ﻭﻗﻀﻰ ﺑﺬﻟﻚ ﳛﲕ ﺑﻦ ﲪﺰﺓ. ﻗﻴﻞ :ﺇﻥ ﺍﻟﻨﻘﻞ ﺍﳌﺴﺘﻔﻴﺾ ﺍﻟﺬﻱ ﺗﻠﺰ ﻡ ﺑﻪ ﺍﳊﺠ ﹸﺔ ﰲ ﺍﻟﺪﻳﻦ ﻋﻨﺪﻧﺎ ﻟﻴﺲ ﺻﻔﺘﻪ ﺃﻻ ﻳﻜﻮ ﹶﻥ ﺏ ﻼ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻣ ﻦ ﻳﻨﺘﻔﻲ ﻋﻨﻪ ﺃﺳﺒﺎ ﻟﻪ ﳐﺎﻟﻒ ،ﻭﻟﻜﻦ ﺻﻔﺘﻪ ﺃﻥ ﻳﻨﻘﻠﹶﻪ ﻗﻮ ﹰﻻ ﻭﻋﻤ ﹰ ﺻ ﹶﻔﺘﻪ ﺫﻟِﻚ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ،ﺃﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻧﻜﺤﺖ ﺑﻌﺪ ﺍﻟﻜﺬﺏ ﻭﺍﳋﻄﺄ ،ﻭﻗﺪ ﻧ ﹶﻘ ﹶﻞ ﻣ ﻦ ِ ﺏ ﺃﻭﱃ ﲝﻀﺎﻧﺔ ﺍﺑﻨﺘﻬﺎ ﻣﻨﻬﺎ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﺣﺠﺔ ﺑﻴﻨﻮﻧﺘﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﺃﻥ ﺍﻷ ﻻﺯﻣﺔ ﻏ ﲑ ﺟﺎﺋﺰ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺃﻱ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻐﻠﻂ ﰲ ﻗﻮﻟﻪ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﺫﻛﺮ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﻣﻘﺒﻮﻝ ﻭﻣﺮﺩﻭﺩ ﻓﺄﻣﺎ ﻗﻮﻟﻪ :ﺇﻥ ﻓﻴﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻗﺮﺍﺑﺔ ﺍﻟﻄﻔ ِﻞ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎﺗﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﺣ ﻖ ﺕ ﺃﺯﻭﺍﺝٍ ،ﻓﻼ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﲝﻀﺎﻧﺘﻪ ﻣِﻦ ﻋﺼﺒﺎﺗﻪ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺇﻥ ﻛﻦ ﺫﻭﺍ ِ ﺚ ﺻﺮﻳ ﺢ ﰲ ﺧﻼﻓﻪ ،ﻭﻫﻮ ﻗﻮﻟﹸﻪ ج :ﻭﺃﻣﺎ ﺍﻻﺑﻨﺔ ﻓﺈﱐ ﺃﻗﻀﻲ ﺎ ﻅ ﺍﳊﺪﻳ ِ ﺃﻟﺒﺘﺔ ،ﺑﻞ ﺃﺣ ﺪ ﺃﻟﻔﺎ ِ ﳉﻌﻔﺮ ،ﻭﺃﻣﺎ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ$ ،ﻓﻘﻀﻰ ﺎ ﳋﺎﻟﺘﻬﺎ ،ﻭﻗﺎﻝ :ﻫﻲ ﺃﻡ #ﻭﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺍﺣﺘﺞ ﺑﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ،ﻓﻼ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﻣﻄﻠﻘﹰﺎ ﹶﺃ ﺣﻖ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ،ﺑﻞ ﺇﻗﺮﺍ ﺭ ﺍﻟﻨﱯ ﻋﻠﻴﹰﺎ ﻼ ﻓﻴﻬﺎ ،ﻭﺇﳕﺎ ﻗﺪﻡ ﺍﳋﺎﻟﺔ ﻭﺟﻌﻔﺮﹰﺍ ﻋﻠﻰ ﺩﻋﻮﻯ ﺍﳊﻀﺎﻧﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟِﻘﺮﺍﺑﺔ ﺍﻷﺏ ﻣﺪﺧ ﹰ ﻟﻜﻮﺎ ﺃﻧﺜﻰ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ ،ﻓﺘﻘﺪﳝﻬﺎ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻛﺘﻘﺪﱘ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ، ﻭﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻓﻴﻪ ﻟﻔﻆ ﻋﺎﻡ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ ،ﻻ ﻣﻦ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﺃﺣ ﻖ ﺖ ﺍﻷﺧﺖ ﻟﻸﻡ ﺃﺣ ﻖ ﻣﻦ ﺍﻟﻌﻢ ،ﻭﺑﻨﺖ ﺑﺎﳊﻀﺎﻧﺔ ﻣﻦ ﺍﻟﻌﺼﺒ ِﺔ ﻣِﻦ ِﻗﺒ ِﻞ ﺍﻷﺏ ،ﺣﱴ ﺗﻜﻮ ﹶﻥ ﺑﻨ ﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﳋﺎﻟﺔ ﺃﺣ ﻖ ﻣﻦ ﺍﻟﻌﻢ ،ﻭﺍﻟﻌﻤﺔ ،ﻓﺄﻳﻦ ﰲ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻓﻀ ﹰ ﻭﺍﺿﺤﺔ .ﻗﻮﻟﻪ :ﻭﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺑﺬﻟﻚ ﺻﺤﺔ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﻻ ﺣﻖ ﻟﻌﺼﺒﺔ ﺍﻟﺼﻐﲑ ﺏ ﰲ ﺣﻀﺎﻧﺘﻪ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﺣﺪ ﺍﻻﺧﺘﻴﺎﺭ ،ﻳﻌﲏ :ﻓﻴﺨﻴﺮ ﺑﲔ ﻗﺮﺍﺑﺔ ﺃﺑﻴﻪ ﻭﺍﻟﺼﻐﲑﺓ ﻣِﻦ ﻗﺒﻞ ﺍﻷ ِ ﺚ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻭﺃﻣﻪ ،ﻓﻴﻘﺎﻝ :ﻟﻴﺲ ﺫﻟﻚ ﻣﻌﻠﻮﻣﹰﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ،ﻭﻻ ﻣﻈﻨﻮﻧﺎﹰ ،ﻭﺇﳕﺎ ﺩﻝ ﺍﳊﺪﻳ ﹸ ﺍﻟﻌﻢ ﺍﳌﺰﻭﺝ ﺑﺎﳋﺎﻟﺔ ﺃﻭﱃ ﻣﻦ ﺍﺑﻦ ﺍﻟﻌﻢ ﺍﻟﺬﻱ ﻟﻴﺲ ﲢﺘﻪ ﺧﺎﻟﺔ ﺍﻟﻄﻔﻞ ،ﻭﻳﺒﻘﻰ ﲢﻘﻴ ﻖ ﺍﳌﻨﺎﻁ: ﻫﻞ ﻛﺎﻧﺖ ﺟﻬ ﹸﺔ ﺍﻟﺘﻌﺼﻴﺐ ﻣﻘﺘﻀﻴ ﹰﺔ ﻟﻠﺤﻀﺎﻧﺔ ﻓﺎﺳﺘﻮﺕ ﰲ ﺷﺨﺼﲔ؟ ﻓﺮﺟﺢ ﺃﺣﺪﳘﺎ ﺑﻜﻮﻥ ﺧﺎﻟﺔ ﺍﻟﻄﻔﻞ ﻋﻨﺪﻩ ﻭﻫﻲ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ ،ﻛﻤﺎ ﻓﻬﻤﺎ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﺃﻭ ﺃﻥ ﻗﺮﺍﺑ ﹶﺔ ﺍﻷﻡ ﻭﻫﻲ ﺍﳋﺎﻟﺔ ﺃﻭﱃ ﲝﻀﺎﻧﺔ ﺍﻟﻄﻔﻞ ﻣِﻦ ﻋﺼﺒﺔ ﺍﻷﺏ ،ﻭﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ﺇﻣﺎ ﻟﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳﺴ ِﻘﻂﹸ ﺍﳊﻀﺎﻧﺔ ﻣﻄﻠﻘﺎﹰ ،ﻛﻘﻮﻝ ﺍﳊﺴﻦ ﻭﻣﻦ ﻭﺃﻓﻘﻪ ،ﻭﺇﻣﺎ
٣٣٤ ﻟﻜﻮﻥ ﺍﶈﻀﻮﻧﺔ ﺑﻨﺘﹰﺎ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ،ﻭﺇﻣﺎ ﻟﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻗﺮﺍﺑ ﹶﺔ ﺍﻟﻄﻔﻞ ﻛﺎﳌﺸﻬﻮ ِﺭ ﻣﻦ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﺇﻣﺎ ﻟﻜﻮﻥ ﺍﳊﺎﺿِﻨ ِﺔ ﻏﲑ ﺃ ﻡ ﻧﺎﺯﻋﻬﺎ ﺍﻷﺏ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ،ﻓﻬﺬﻩ ﺃﺭﺑﻌﺔ ﻣﺪﺍﺭﻙ ،ﻭﻟﻜﻦ ﺍﳌﺪﺭﻙ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺿﻌﻴﻒ ﺟﺪﺍﹰ ،ﻓﺈﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺳﻘﻂ ﺣﻀﺎﻧﺔ ﺍﻷﻡ ﺑﺘﺰﻭﳚﻬﺎ ﻫﻮ ﺑﻌﻴﻨﻪ ﻣﻮﺟﻮﺩ ﰲ ﺳﺎﺋﺮ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ ،ﻭﺍﳋﺎﻟﺔ ﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻘﻮ ﻡ ﻣﻘﺎﻡ ﺍﻷﻡ ،ﻭﺗﺸﺒﻪ ﺎ ،ﻓﻼ ﺗﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻨﻬﺎ ،ﻭﻛﺬﻟﻚ ﺳﺎﺋ ﺮ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ،ﻭﺍﻟﻨﱯ ج ﱂ ﳛﻜﻢ ﺣﻜﻤﹰﺎ ﻋﺎﻣﹰﺎ ﺃﻥ ﺳﺎﺋﺮ ﺃﻗﺎﺭﺏ ﺍﻷﻡ ﻣﻦ ﻛﻦ ﻻ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﻦ ﺑﺎﻟﺘﺰﻭﻳﺞ ،ﻭﺇﳕﺎ ﺣﻜﻢ ﺣﻜﻤﹰﺎ ﻣﻌﻴﻨﹰﺎ ﳋﺎﻟﺔ ﺍﺑﻨ ِﺔ ﲪﺰﺓ ﺑﺎﳊﻀﺎﻧﺔ ﻣﻊ ﻛﻮﺎ ﻣﺰﻭﺟ ﹰﺔ ﺑﻘﺮﻳﺐ ﻣﻦ ﺍﻟﻄﻔﻞ، ﻭﺍﻟﻄﻔﻞ ﺍﺑﻨﺔ. ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﻓﺮﻕ ﺑﲔ ﺍﻷﻡ ﻭﻏﲑﻫﺎ ﺑﺎﻟﻨﻘﻞ ﺍﳌﺴﺘﻔﻴﺾ ﺇﱃ ﺁﺧﺮﻩ ،ﻓﲑﻳﺪ ﺑﻪ ﻉ ﺍﻟﺬﻱ ﹶﻻ ﻳﻨﻘﻀﻪ ﻋﻨﺪﻩ ﳐﺎﻟﻔﺔ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ،ﻭﻫﺬﺍ ﺃﺻﻞ ﺗﻔﺮﺩ ﺑﻪ ،ﻭﻧﺎﺯﻋﻪ ﻓﻴﻪ ﺍﻹِﲨﺎ ﺱ. ﺍﻟﻨﺎ ﻭﺃﻣﺎ ﺣﻜﻤﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺑﺄﻧﻪ ﻭﺍﻩٍ ،ﻓﻤﺒﲏ ﻋﻠﻰ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣِﻦ ﻃﺮﻳﻘﻪ ،ﻓﺈﻥ ﻓﻴﻪ ﺍﳌﺜﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ،ﻭﻫﻮ ﺿﻌﻴﻒ ﺃﻭ ﻣﺘﺮﻭﻙ ،ﻭﻟﻜﻦ ﺍﳊﺪﻳﺚ ﻗﺪ ﺭﻭﺍﻩ ﺍﻷﻭﺯﺍﻋﻲ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ.# ﻓﺼﻞ
ﺕ ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﺴﻠﻚ ﺧﺎﻣﺲ ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﻀﻰ ﺎ ﳋﺎﻟﺘﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺍ ﱯج ﺖ ﲢﺮﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﲢﺮ ﱘ ﺍﳉﻤ ِﻊ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﺧﺎﻟﺘﻬﺎ ،ﻭﻗﺪ ﻧﺒﻪ ﺍﻟﻨ ﺯﻭﺝ ،ﻷﻥ ﺍﻟﺒﻨ ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﻴﻨﻪ ﰲ ﺣﺪﻳﺚ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺼﲔ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ﻚ ﺧﺎﹶﻟﺘﻬﺎ ،ﻭ ﹶﻻ ﺗﻨ ﹶﻜﺢ ﺍ ﹶﳌ ﺮﹶﺃﺓﹸ ﻋﻠﹶﻰ ﺖ ﻳﺎ ﺟ ﻌ ﹶﻔﺮ ﹶﺃ ﻭﻟﹶﻰ ِﺑﻬﺎ :ﺗﺤﺘ ﺑﻄﻮﻟﻪ ،ﻭﻗﺎﻝ ﻓﻴﻪ $ :ﻭﹶﺃﻧ ﺺ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﺿﻦ ﺫﺍ ﺭﺣﻢ ﻋ ﻤِﺘﻬﺎ ،ﻭ ﹶﻻ ﻋﻠﹶﻰ ﺧﺎﹶﻟِﺘﻬﺎ ،#ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﻨﱯ ج ﻧ ﺖ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ﺣﱴ ﻳﻌﺘﺮﺽ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ،ﺑﻞ ﻫﺬﺍ ﳑﺎ ﻻ ﺗﺄﺑﺎﻩ ﲢﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺒﻨ ﺖ ﺃﺧﺘﻬﺎ ﻗﻮﺍﻋ ﺪ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﺈﻥ ﺍﳋﺎﻟﺔ ﻣﺎ ﺩﺍﻣﺖ ﰲ ﻋﺼﻤﺔ ﺍﳊﺎﺿﻦ ،ﻓﺒﻨ ﺐ ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﳏﺮﻣﺔ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﻓﺎﺭﻗﻬﺎ ،ﻓﻬﻲ ﻣﻊ ﺧﺎﻟﺘﻬﺎ ،ﻓﻼ ﳏﺬﻭ ﺭ ﰲ ﺫﻟﻚ ﺃﺻﻼﹰ ،ﻭﻻ ﺭﻳ ﺖ ﻣِﻦ ﺭﻓﻌﻬﺎ ﺇﱃ ﺍﳊﺎﻛﻢ ﻳﺪﻓﻌﻬﺎ ﺇﱃ ﺃﺟﻨﱯ ﺗﻜﻮﻥ ﻋﻨﺪﻩ ،ﺇﺫ ﺍﳊﺎﻛ ﻢ ﺬﺍ ﺃﺧﲑ ﻭﺃﺻﻠ ﺢ ﻟﻠﺒﻨ ِ ﻚ ﺃﺣﺪ ﺃﻥ ﻣﺎ ﺣﻜﻢ ﺑﻪ ﺍﻟﻨﱯ ج ﰲ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﻫﻮ ﻏﲑ ﻣﺘﺼﺪ ﻟﻠﺤﻀﺎﻧﺔ ﺑﻨﻔﺴﻪ ،ﻓﻬﻞ ﻳﺸ
٣٣٥ ﲔ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ،ﻭﻏﺎﻳ ﹸﺔ ﺍﻻﺣﺘﻴﺎﻁ ﻟﻠﺒﻨﺖ ﻭﺍﻟﻨﻈﺮ ﳍﺎ ،ﻭﺃﻥ ﹸﻛ ﱠﻞ ﺣﻜﻢ ﻋ ﺧﺎﻟﻔﻪ ﻻ ﻳﻨﻔﻚ ﻋﻦ ﺟ ﻮ ٍﺭ ﺃﻭ ﻓﺴﺎ ٍﺩ ﻻ ﺗﺄﰐ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔﹸ ،ﻓﻼ ﺇﺷﻜﺎ ﹶﻝ ﰲ ﺣﻜﻤﻪ ج، ﻭﺍﻹِﺷﻜﺎ ﹸﻝ ﹸﻛﻞﱡ ﺍﻹِﺷﻜﺎ ِﻝ ﻓﻴﻤﺎ ﺧﺎﻟﻔﻪ ،ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ ،ﻭﻋﻠﻴﻪ ﺍﻟﺘﻜﻼﻥ. ﺫﻛﺮ ﺣﻜﻤﻪ ج ﰲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺃﻧﻪ ﱂ ﻳﻘﺪﺭﻫﺎ ،ﻭﻻ ﻭﺭﺩ ﻋﻨﻪ ﻣﺎ ﻳﺪﻝﱠ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻫﺎ ،ﻭﺇﳕﺎ ﺭ ﺩ ﺍﻷﺯﻭﺍﺝ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﻌﺮﻑ. ﺛﺒﺖ ﻋﻨﻪ ﰲ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ$ :#ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﲟﺤﻀﺮ ﺍﳉﻤﻊ ﺍﻟﻌﻈﻴﻢ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﺒﻀﻌﺔ ﻭﲦﺎﻧﲔ ﻳﻮﻣﹰﺎ $ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻨﺴﺎ ِﺀ ﻓﹶﺈﻧﻜﹸﻢ ﺃ ﺧ ﹾﺬﺗﻤﻮ ﻫ ﻦ ﺑﹶﺄﻣﺎﻧﺔ ﺍﻟﻠﱠﻪ ،ﻭﺍ ﺳﺘﺤﹶﻠ ﹾﻠﺘ ﻢ ﹸﻓﺮﻭ ﺟ ﻬﻦَ ﺑﻜﹶﻠﻤﺔ ِﺍﻟﻠﹼﻪ .ﻭﻟﹶﻬ ﻦ ﻋﹶﻠﻴﻜﹸﻢ ﺭِﺯﻗﹸﻬﻦ.ﻭﳍ ﻦ ﻋﻠﻴﻜﻢ ﺭﺯﹸﻗ ﻬﻦ ﻑ# ﻭﻛﺴﻮﺗ ﻬﻦ ﺑﺎﳌﻌﺮﻭ ِ ﻭﺛﺒﺖ ﻋﻨﻪ ج ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﺃﻥ ﻫﻨﺪﹰﺍ ﺍﻣﺮﺃﺓ ﺃﰊ ﺳﻔﻴﺎﻥ ﻗﺎﻟﺖ ﻟﻪ :ﺇﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺕ ﻣﻨﻪ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ، ﺭﺟ ﹲﻞ ﺷﺤﻴ ﺢ ﻟﻴﺲ ﻳﻌﻄﻴﲏ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻣﺎ ﻳﻜﻔﻴﲏ ﻭﻭﻟﺪﻱ ﺇﻻ ﻣﺎ ﺃﺧﺬ ﻑ .#ﻭﰲ $ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ :#ﻣﻦ ﺣﺪﻳﺚ ﺣﻜﻴﻢ ﻚ ﻭ ﻭﹶﻟ ﺪ ِﻙ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ ﻓﻘﺎﻝ $ :ﺧﺬِﻱ ﻣﺎ ﻳ ﹾﻜﻔِﻴ ِ ﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ! ﺑﻦ ﻣﻌﺎﻭﻳﺔ ،ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﻠ ﻣﺎ ﺗﻘﻮ ﹸﻝ ﰲ ﻧﺴﺎﺋﻨﺎ؟ ﻗﺎﻝ$ :ﹶﺃ ﹾﻃ ِﻌﻤﻮ ﻫ ﻦ ِﻣﻤﺎ ﺗ ﹾﺄﻛﹸﻠﹸﻮﻥﹶ ،ﻭﺍ ﹾﻛﺴﻮ ﻫﻦِ ﻣﻤﺎ ﺗ ﹾﻠﺒﺴﻮﻥﹶ ،ﻭ ﹶﻻ ﺗ ﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻀ ِﺮﺑﻮ ﻫﻦ ﻭ ﹶﻻ ﺗ ﹶﻘﺒﺤﻮ ﻫ ﻦ .(١)#ﻭﻫﺬﺍ ﺍﳊﻜ ﻢ ﻣﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻄﺎﺑﻖ ﻟﻜﺘﺎ ِ ﲔ ِﻟﻤﻦ ﹶﺃﺭﺍ ﺩ ﺃﹶﻥ ﻳِﺘ ﻢ ﺿ ﻌ ﻦ ﹶﺃ ﻭ ﹶﻻ ﺩﻫ ﻦ ﺣﻮﹶﻟﻴ ِﻦ ﻛﹶﺎ ِﻣﹶﻠ ِ ﺕ ﻳ ﺮ ِ ﻭﺟﻞ ﺣﻴﺚ ﻳﻘﻮﻝ﴿ :ﻭﺍﻟﻮﺍِﻟﺪﺍ ﺴ ﻮﺗﻬ ﻦ ﺑﺎﳌﻌﺮﻭ ِ ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ ﻭﻋﻠﻰ ﺍ ﹶﳌ ﻮﻟﹸﻮ ِﺩ ﻟﹶﻪ ِﺭ ﺯﻗﹸﻬ ﻦ ﻭ ِﻛ ﻑ﴾)] (٢ﺍﻟﺒﻘﺮﺓ .[٢٣٣ :ﻭﺍﻟﻨﱯ ج ﺟﻌﻞ ﻧﻔ ﹶﻘ ﹶﺔ ﺍﳌﹶﺮﺃﺓ ﻣﺜﻞ ﻧﻔﻘﺔ ﺍﳋﹶﺎﺩﻡ ،ﻭﺳﻮﻯ ﺑﻴﻨﻬﻤﺎ ﰲ ﻋﺪﻡ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﺭﺩﳘﺎ ﺇﱃ ﺍﳌﻌﺮﻭﻑ، ﺴ ﻮﺗﻪ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ ﻓﻘﺎﻝِ$ :ﻟ ﹾﻠ ﻤﻤﻠﻮ ِﻙ ﹶﻃﻌﺎ ﻣ ﻪ ﻭ ِﻛ ﻑ .(٣)#ﻓﺠﻌﻞ ﻧﻔﻘﺘﻬﻤﺎ ﺑﺎﳌﻌﺮﻭﻑِ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻧﻔﻘﺔ ﺍﳋﺎﺩﻡ ﻏ ﲑ ﻣﻘﺪﺭﺓ ،ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﺑﺘﻘﺪﻳﺮﻫﺎ .ﻭﺻﺢ ﻋﻨﻪ ﰲ ﺍﻟﺮﻗﻴﻖ ﺃﻧﻪ ﻗﺎﻝ: $ﹶﺃ ﹾﻃ ِﻌﻤﻮﻫﻢ ِﻣﻤﺎ ﺗﺄ ﹸﻛﻠﹸﻮﻥﹶ ،ﻭﹶﺃﹾﻟِﺒﺴﻮ ﻫ ﻢ ِﻣﻤﺎ ﺗ ﹾﻠﺒﺴﻮ ﹶﻥ .#ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻟﺰﻭﺟﺔ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٨ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٣٣٩ ،٣٣٨/٤ﻭﻣﺴﻠﻢ ).(١٧١٤ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢١٤٤
٣٣٦ ﺳﻮﺍﺀ. ﻭﺻﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮ ﹸﻝ :ﺇﻣﺎ ﺃﻥ ﺗﻄ ِﻌﻤﲎ ،ﻭﺇﻣﺎ ﺃﻥ ﺗ ﹶﻄﱢﻠﻘﹶﲏ ،ﻭﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ :ﹶﺃﻃﹾﻌﻤﲏ ﻭﺍﺳﺘﻌﻤﻠﲏ .ﻭﻳﻘﻮﻝ ﺍﻻﺑﻦ ﺃﻃﻌﻤﲏ ﺇﱃ ﻣ ﻦ ﺗ ﺪﻋﲏ).(١ ﻓﺠﻌﻞ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺮﻗﻴﻖ ﻭﺍﻟﻮﻟﺪ ﻛﻠﱠﻬﺎ ﺍﻹِﻃﻌﺎﻡ ﻻ ﺍﻟﺘﻤﻠﻴﻚ.ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻫﺬﺍ ﻂ ﻣﺎ ﺗ ﹾﻄ ِﻌﻤﻮ ﹶﻥ ﹶﺃ ﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ ﻣﺮﻓﻮﻋﹰﺎ ﺇﱃ ﺍﻟﻨﱯ ج ﻛﻤﺎ ﺳﻴﺄﰐ .ﻭﻗﺎﻝ ﺗﻌﺎﱃِ ﴿ :ﻣ ﻦ ﺃﻭ ﺳ ِ ِﻛ ﺴ ﻮﺗﻬ ﻢ ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[٨٩ :ﻭﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ :ﺍﳋﺒﺰ )(٢ ﻭﺍﻟﺰﻳﺖ ،ﻭﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺍﳋﺒﺰ ﻭﺍﻟﺴﻤﻦ ،ﻭﺍﳋﺒﺰ ﻭﺍﻟﺘﻤﺮ ،ﻭﻣِﻦ ﺃﻓﻀﻞ ﻣﺎ ﺗﻄﻌﻤﻮﻥ ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ .ﻓﻔﺴﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺇﻃﻌﺎ ﻡ ﺍﻷﻫ ِﻞ ﺑﺎﳋﺒﺰ ﻣﻊ ﻏﲑﻩ ﻣﻦ ﺍﻷﺩﻡ، ﻭﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺫﻛﺮﺍ ﺍﻹِﻧﻔﺎﻕ ﻣﻄﻠﻘﹰﺎ ﻣﻦ ﻏﲑ ﲢﺪﻳﺪ ،ﻭﻻ ﺗﻘﺪﻳﺮ ،ﻭﻻ ﺗﻘﻴﻴﺪ ،ﻓﻮﺟﺐ ﺭﺩﻩ ﱯ ج ،ﻓﻜﻴﻒ ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﺩ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﺮﻑ ،ﻭﺃﺭﺷﺪ ﺃﻣﺘﻪ ﻑ ﻟﻮ ﱂ ﻳﺮﺩﻩ ﺇﻟﻴﻪ ﺍﻟﻨ ﺇﱃ ﺍﻟﻌﺮ ِ ﺇﻟﻴﻪ؟ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﺮﻑ ﺇﳕﺎ ﻳﺘﻌﺎﺭﻓﻮﻥ ﺑﻴﻨﻬﻢ ﰲ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺃﻫﻠﻴﻬﻢ ﺣﱴ ﻣﻦ ﱯ ج ﻭﺃﺻﺤﺎﺑﻪ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻨﻔﻘﻮﻥ ﻋﻠﻰ ﳊﺐ ،ﻭﺍﻟﻨ ﻳﻮﺟﺐ ﺍﻟﺘﻘﺪﻳﺮ :ﺍﳋﺒﺰ ﻭﺍﻹِﺩﺍﻡ ﺩﻭﻥ ﺍ ﹶ ﺃﺯﻭﺍﺟﻬﻢ ،ﻛﺬﻟﻚ ﺩﻭﻥ ﲤﻠﻴﻚ ﺍﳊﺐ ﻭﺗﻘﺪﻳﺮﻩ ،ﻭﻷﺎ ﻧﻔﻘﺔ ﻭﺍﺟﺒﺔ ﺑﺎﻟﺸﺮﻉ ،ﻓﻠﻢ ﺗﻘﺪﺭ ﺑﺎﳊﺐ ﻛﻨﻔﻘﺔ ﺍﻟﺮﻗﻴﻖ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻘﺪﺭﺓ ،ﻷﻣﺮ ﺍﻟﻨﱯ ج ﻫﻨﺪﹰﺍ ﺃﻥ ﺗﺄﺧﺬ ﺍﳌﻘ ﺪ ﺭ ﳍﺎ ﺷﺮﻋﺎﹰ، ﻭﳌﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ﻣِﻦ ﻏﲑ ﺗﻘﺪﻳﺮ ،ﻭﺭ ﺩ ﺍﻻﺟﺘﻬﺎ ﺩ ﰲ ﺫﻟﻚ ﺇﻟﻴﻬﺎ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻬﺎ ﻻ ﻳﻨﺤﺼﺮ ﰲ ﻣﺪﻳﻦ ،ﻭﻻ ﰲ ﺭﻃﻠﲔ ﲝﻴﺚ ﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻬﻤﺎ ﻭﻻ ﻳﻨﻘﹸﺺ، ﻭﻟﻔﻈﻪ ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻮﺟﻪ ،ﻭﻻ ﺇﳝﺎﺀ ،ﻭﻻ ﺇﺷﺎﺭﺓ ،ﻭﺇﳚﺎﺏ ﻣﺪﻳﻦ ﺃﻭ ﺭﻃﻠﲔ ﺧﺒﺰﹰﺍ ﻗﺪ ﺏ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ﳑﺎ ﻳﺄﻛﻞ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﺃﻗ ﹼﻞ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ،ﻓﻴﻜﻮﻥ ﺗﺮﻛﹰﺎ ﻟﻠﻤﻌﺮﻭﻑ ،ﻭﺇﳚﺎ ﻭﻭﻟﺪﻩ ﻭﺭﻗﻴﻘﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗ ﱠﻞ ﻣﻦ ﻣﺪ ﺃﻭ ﻣﻦ ﺭﻃﻠﻲ ﺧﺒﺰ ،ﺇﻧﻔﺎﻕ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺝ ﺇﱃ ﻃﺤﻨﻪ ﻭﺧﺒﺰﻩ ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ ،ﻓﺈﻥ ﺐ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻷﻥ ﺍﳊﺐ ﳛﺘﺎ ﻫﻮ ﺍﻟﻮﺍﺟ ﺃﺧﺮﺟﺖ ﺫﻟﻚ ﻣﻦ ﻣﺎﳍﺎ ،ﱂ ﲢﺼﻞ ﺍﻟﻜﻔﺎﻳﺔ ﺑﻨﻔﻘﺔ ﺍﻟﺰﻭﺝ ،ﻭﺇﻥ ﻓﺮﺽ ﻋﻠﻴﻪ ﺫﻟﻚ ﳍﺎ ﻣﻦ ﻣﺎﻟﻪ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺣﺒﹰﺎ ﻭﺩﺭﺍﻫﻢ ،ﻭﻟﻮ ﻃﻠﺒﺖ ﻣﻜﺎﻥ ﺍﳋﺒﺰ ﺩﺭﺍﻫﻢ ﺃﻭ ﺣﺒﹰﺎ ﺃﻭ ﺩﻗﻴﻘﹰﺎ ﺃﻭ ﻏﲑﻩ ،ﱂ ﻳﻠﺰﻣﻪ ﺑﺬﻟﹸﻪ ،ﻭﻟﻮ ﻋﺮﺽ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ،ﱂ ﻳﻠﺰﻣﻬﺎ ﻗﺒﻮﻟﹸﻪ ﻷﻥ ﺫﻟﻚ ﻣﻌﺎﻭﺿﺔ، ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )(١٦٦٢ ) (٢ﺭﻗﻢ ).(١٦٦١
٣٣٧ ﻓﻼ ﻳﺠﱪ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﻗﺒﻮﳍﺎ ،ﻭﳚﻮﺯ ﺗﺮﺍﺿﻴﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ. ﻭﺍﻟﺬﻳﻦ ﻗﺪﺭﻭﺍ ﺍﻟﻨﻔﻘﺔ ﺍﺧﺘﻠﻔﻮﺍ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺪﺭﻫﺎ ﺑﺎﳊﺐ ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﻘﺎﻝ :ﻧﻔﻘﺔ ﺍﻟﻔﻘﲑ ﻣ ﺪ ﲟﺪ ﺍﻟﻨﱮ ج ،ﻷﻥ ﺃﻗﻞ ﻣﺎ ﻳﺪﻓﻊ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﻣﺪ ،ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻋﺘﱪ ﻂ ﻣﺎ ﲔ ِﻣ ﻦ ﹶﺃ ﻭ ﺳ ِ ﺸ ﺮ ِﺓ ﻣﺴﺎ ِﻛ ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ،ﻓﻘﺎﻝ﴿ :ﻓ ﹶﻜﻔﱠﺎﺭﺗﻪ ِﺇ ﹾﻃﻌﺎ ﻡ ﻋ ﺴ ﻮﺗﻬﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ [٨٩ :ﻗﺎﻝ :ﻭﻋﻠﻰ ﺍﳌﹸﻮ ِﺳ ِﺮ ﻣﺪﺍﻥِ ،ﻷﻥ ﺃﻛﺜﺮ ﻣﺎ ﺗ ﹾﻄ ِﻌﻤﻮ ﹶﻥ ﹶﺃ ﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ ِﻛ ﺃﻭﺟﺐ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻮﺍﺣﺪ ﻣﺪﺍ ِﻥ ﰲ ﻛﻔﺎﺭﺓ ﺍﻷﺫﻯ ،ﻭﻋﻠﻰ ﺍﳌﺘﻮﺳﻂ ﻣ ﺪ ﻭﻧِﺼﻒ ،ﻧِﺼﻒ ﻧ ﹶﻔﻘﹶﺔ ﺍﳌﻮﺳِﺮ ،ﻭﻧﺼﻒ ﻧﻔﻘﺔ ﺍﻟﻔﻘﲑ. ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ :ﻣﻘﺪﺭﺓ ﲟﻘﺪﺍ ٍﺭ ﻻ ﳜﺘِﻠﻒ ﰲ ﺍﻟﻘِﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ،ﻭﺍﻟﻮﺍﺟﺐ ﺭِﻃﻼ ِﻥ ﻣﻦ ﺍﳋﺒﺰ ﰲ ﻛﻞ ﻳﻮﻡ ﰲ ﺣﻖ ﺍﳌﹸﻮ ِﺳ ِﺮ ﻭﺍﳌﹸ ﻌ ِ ﺴ ِﺮ ﺍﻋﺘﺒﺎﺭﹰﺍ ﺑﺎﻟﻜﻔﺎﺭﺍﺕ ،ﻭﺇﳕﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺴ ﺮ ﺳﻮﺍﺀ ﰲ ﻗﺪﺭ ﺍﳌﺄﻛﻮﻝ ،ﻭﻣﺎ ﺗﻘﹸﻮ ﻡ ﺑﻪ ﺍﻟﺒﻨﻴﺔﹸ ،ﻭﺇﳕﺎ ﺻﻔﺘﻪ ﻭﺟﻮﺩﺗﻪ ،ﻷﻥ ﺍﳌﹸﻮ ِﺳ ﺮ ﻭﺍﳌﹸ ﻌ ِ ﳜﺘﻠﻔﺎﻥ ﰲ ﺟﻮﺩﺗﻪ ،ﻓﻜﺬﻟﻚ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻮﺍﺟﺒﺔ. ﻭﺍﳉﻤﻬﻮﺭ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺤﻔﻆ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﻂﱡ ﺗﻘﺪﻳ ﺮ ﺍﻟﻨﻔﻘﺔ ،ﻻ ﲟﺪ ،ﻭﻻ ﺑﺮﻃﻞ ،ﻭﺍﶈﻔﻮﻅ ﻋﻨﻬﻢ ،ﺑﻞ ﺍﻟﺬﻱ ﺍﺗﺼﻞ ﺑﻪ ﺍﻟﻌﻤ ﹸﻞ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ. ﻗﺎﻟﻮﺍ :ﻭﻣﻦ ﺍﻟﺬﻱ ﺳﻠﱠﻢ ﻟﻜﻢ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﳌﹸﺪ ﻭﺍﻟﺮﻃﻞ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺍﻟﺬﻱ ﺩ ﱠﻝ ﻋﻠﻴﻪ ﺐ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻹِﻃﻌﺎ ﻡ ﻓﻘﻂ ﻻ ﺍﻟﺘﻤﻠﻴﻚ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻟﻮﺍﺟ ﻂ ﻣﺎ ﺗ ﹾﻄ ِﻌﻤﻮ ﹶﻥ ﹶﺃ ﻫﻠِﻴﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ: ﲔ ِﻣ ﻦ ﹶﺃ ﻭ ﺳ ِ ﺸ ﺮ ِﺓ ﻣﺴﺎ ِﻛ ﺍﻟﻴﻤﲔ﴿ :ﻓﻜﻔﱠﺎﺭﺗ ﻪ ﺇﻃﻌﺎ ﻡ ﻋ ﺴﻜِﻴﻨﺎ﴾ ]ﺍﺎﺩﻟﺔ،[٤ : ﲔﻣ ﺴﺘﻄ ﻊ ﻓﹶﺈ ﹾﻃﻌﺎﻡِ ﺳﺘ ،[٨٩ﻭﻗﺎﻝ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ﴿ :ﻓﹶﻤ ﻦ ﹶﻟ ﻢ ﻳ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٩٦ :ﻭﻟﻴﺲ ﰲ ﻭﻗﺎﻝ ﰲ ﻓﺪﻳﺔ ﺍﻷﺫﻯ﴿:ﹶﻓ ِﻔﺪﻳ ﹲﺔ ِﻣ ﻦ ﺻﻴﺎ ٍﻡ ﺃ ﻭ ﺻ ﺪﹶﻗ ٍﺔ ﺃﹶﻭ ﻧﺴٍ ﺍﻟﻘﺮﺁﻥ ﰲ ﺇﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻏ ﲑ ﻫﺬﺍ ،ﻭﻟﻴﺲ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺗﻘﺪﻳﺮ ﺫﻟﻚ ﲟﺪ ﻭﻻ ﲔ ِﻣ ﺭﻃﻞ ،ﻭﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ ﳌﻦ ﻭﻃﻰﺀ ﰲ ﺎﺭ ﺭﻣﻀﺎﻥ$ :ﹶﺃ ﹾﻃ ِﻌ ﻢ ِﺳﺘ ﺴﻜِﻴﻨﹰﺎ.(١)# ﺤﺪ ﺫﻟﻚ ﲟﺪ ﻭﻻ ﺭﻃﻞ. ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻟﻠﻤﻈﺎﻫﺮِ ،ﻭﱂ ﻳ ﻓﺎﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﹶﻥ ﻭﺍﻟﺴﻨﺔ ،ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﻔﻘﺎﺕ ﻫﻮ ﺍﻹِﻃﻌﺎ ﻡ ﻻ ﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ .ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ: ﺍﻟﺘﻤﻠﻴﻚ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺜﺎﺑ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺧﺎﻟﺪ ،ﻋﻦ ﺣﺠﺎﺝ ،ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﳊﺎﺭﺙ ﻋﻦ ﻋﻠﻲ :ﻳﻐﺪﻳﻬﻢ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(١٤٣ ،١٤١/٤ﻭﻣﺴﻠﻢ ).(١١١
٣٣٨ ﻭﻳﻌﺸﻴﻬﻢ ﺧﺒﺰﹰﺍ ﻭﺯﻳﺘﹰﺎ. ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ،ﻋﻦ ﺍﳊﺎﺭﺙ ﻛﺎﻥ ﻋﻠ ﻲ ﻳﻘﻮﻝ ﰲ ﺇﻃﻌﺎﻡ ﺍﳌﺴﺎﻛﲔ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ: ﻳﻐﺪﻳﻬﻢ ﻭﻳﻌﺸﻴﻬﻢ ﺧﺒﺰﹰﺍ ﻭﺯﻳﺘﺎﹰ ،ﺃﻭ ﺧﺒﺰﹰﺍ ﻭﲰﻨﹰﺎ).(١ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﻳﻌﻠﻰ ،ﻋﻦ ﻟﻴﺚ ،ﻗﺎﻝ :ﻛﺎﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻂ ﻣﺎ ﺗﻄ ِﻌﻤﻮﻥ ﺃﻫﻠﻴﻜﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ [٨٩ :ﻗﺎﻝ :ﺍﳋﺒﺰ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻳﻘﻮﻝ﴿:ﻣِﻦ ﺃﻭﺳ ِ ﻭﺍﻟﺴﻤﻦ ،ﻭﺍﳋﺒﺰ ﻭﺍﻟﺰﻳﺖ ،ﻭﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ).(٢ ﻭﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺃﻭﺳﻂ ﻣﺎ ﻳﻄﻌﻢ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ:ﺍﳋﺒﺰ ﻭﺍﻟﻠﱭ،ﻭﺍﳋﺒﺰ ﻭﺍﻟﺰﻳﺖ،ﻭﺍﳋﺒﺰ ﻭﺍﻟﺴﻤﻦ،ﻭﻣﻦ ﺃﻓﻀﻞ ﻣﺎ ﻳﻄﻌﻢ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ:ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ).(٣ ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺯﺭﻳﻊ :ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ،ﺃﻥ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻛﻔﱠﺮ ﻋﻦ ﳝﲔ ﻟﻪ ﻣﺮﺓ ،ﻓﺄﻣﺮ ﲜﲑﹰﺍ ﺃﻭ ﺟﺒﲑﹰﺍ ﻳﻄﻌﻢ ﻋﻨﻪ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﺧﺒﺰﹰﺍ ﻭﳊﻤﹰﺎ ﻭﺃﻣﺮ ﳍﻢ ﺑﺜﻮﺏ ﻣﻌﻘﹶﺪ ﺃﻭ ﻇﻬﺮﺍﱐ).(٤ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﲪﻴﺪ ،ﺃﻥ ﺃﻧﺴﹰﺎ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﺮﺽ ﻗﺒ ﹶﻞ ﺃﻥ ﳝﻮﺕ ،ﻓﻠﻢ ﻳﺴﺘﻄ ﻊ ﺃﻥ ﻳﺼﻮﻡ ،ﻭﻛﺎﻥ ﳚﻤ ﻊ ﺛﻼﺛﲔ ﻣﺴﻜﻴﻨﹰﺎ ﻓﻴﻄﻌﻤﻬﻢ ﺧﺒﺰﹰﺍ ﻭﳊﻤﹰﺎ ﺃﻛﻠﺔ ﻭﺍﺣﺪﺓ).(٥ ﻭﺃﻣﺎ ﺍﻟﺘﺎﺑﻌﻮﻥ،ﻓﺜﺒﺖ ﺫﻟﻚ ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ،ﻭﺃﰊ ﺭﺯﻳﻦ ،ﻭﻋﺒﻴﺪﺓﹶ ،ﻭﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ،ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻭﺷﺮﻳﺢ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ،ﻭﻃﺎﻭﻭﺱ، ﻭﺍﻟﺸﻌﱯ ،ﻭﺍﺑﻦ ﺑﺮﻳﺪﺓ،ﻭﺍﻟﻀﺤﺎﻙ،ﻭﺍﻟﻘﺎﺳﻢ ،ﻭﺳﺎﱂ ،ﻭﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ، ﻭﻗﺘﺎﺩﺓ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻷﺳﺎﻧﻴﺪ ﻋﻨﻬﻢ ﺑﺬﻟﻚ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻹِﲰﺎﻋﻴﻞ ﺑﻦ ﲔ ﻭﻳﻌﺸﻴﻬﻢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺃﻛﻠﺔ ﻭﺍﺣﺪﺓ، ﺇﺳﺤﺎﻕ ،ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﻳﻐﺬﹶﻱ ﺍﳌﺴﺎﻛ ) (١ﺣﺠﺎﺝ ﻭﺍﳊﺎﺭﺙ ﺿﻌﻴﻔﺎﻥ. ) (٢ﻟﻴﺚ ﻫﻮ ﺍﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﺿﻌﻴﻒ. ) (٣ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ .١٧/٧ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٥٦/١٠ ) (٥ﳛﲕ ﺑﻦ ﺇﺳﺤﺎﻕ ﻫﻮ ﺍﻟﺒﺠﻠﻲ ﻟﲔ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﰲ ﺍﻟﺘﻘﺮﻳﺐ.
٣٣٩ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺧﺒﺰ ﻭﳊﻢ ،ﺧﺒﺰ ﻭﺯﻳﺖ ،ﺧﺒﺰ ﻭﲰﻦ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ :ﺃﻥ ﻃﻌﺎ ﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻣﻘﺪﺭ ﺩﻭﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺎﺕ. ﻓﺎﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ :ﺍﻟﺘﻘﺪﻳﺮ ﻓﻴﻬﻤﺎ ،ﻛﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺣﺪﻩ ،ﻭﻋﺪ ﻡ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻴﻬﻤﺎ، ﻛﻘﻮﻝ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ .ﻭﺍﻟﺘﻘﺪﻳ ﺮ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ، ﻛﺎﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻨﻪ. ﻒ ﻕ ﺑﲔ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ :ﺃﻥ ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﲣﺘِﻠ ﻗﺎﻝ ﻣﻦ ﻧﺼﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺍﻟﻔﺮ ﻉ ﺑﺎﳌﻌﺮﻭﻑ ،ﻛﻨﻔﻘ ِﺔ ﺑﺎﻟﻴﺴﺎﺭ ﻭﺍﻹِﻋﺴﺎﺭ ،ﻭﻻ ﻫﻲ ﻣﻘﺪﺭﺓ ﺑﺎﻟﻜﻔﺎﻳﺔ ،ﻭﻻ ﺃﻭﺟﺒﻬﺎ ﺍﻟﺸﺎﺭ ﺍﻟﺰﻭﺟﺔ ﻭﺍﳋﺎﺩﻡ ،ﻭﺍﻹِﻃﻌﺎ ﻡ ﻓﻴﻬﺎ ﺣﻖ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﻵَﺩﻣﻲ ﻣﻌﲔ ،ﻓﻴﺮﺿﻰ ﺑﺎﻟﻌﻮﺽ ﻋﻨﻪ، ﺠﺰِﻩ ،ﻭﺭﻭﻱ ﺍﻟﺘﻘﺪﻳ ﺮ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﳍﺬﺍ ﻟﻮ ﺃﺧﺮﺝ ﺍﻟﻘﻴﻤﺔ ﱂ ﻳ ﺇﲰﺎﻋﻴﻞ :ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ،ﻋﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺃﰊ ﻭﺍﺋﻞ ،ﻋﻦ ﻳﺴﺎﺭ ﺑﻦ ﳕﲑ ،ﻗﺎﻝ :ﻗﺎﻝ ﻋﻤﺮ :ﺇﻥ ﻧﺎﺳﹰﺎ ﻳﺄﺗﻮﱐ ﻳﺴﺄﻟﻮﱐ ،ﻓﺄﹶﺣِﻠﻒ ﺃﱐ ﻻ ﺃﹸﻋﻄﻴﻬﻢ ،ﰒ ﻳﺒﺪﻭ ﲔ ﺻﺎﻋﹰﺎ ﱄ ﺃﻥ ﹸﺃﻋﻄﻴﻬﻢ ،ﻓﺈﺫﺍ ﺃﻣﺮﺗﻚ ﺃﻥ ﺗ ﹶﻜ ﱢﻔﺮ ،ﻓﺄﻃﻌﻢ ﻋﻨﻲ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔِ ،ﻟ ﹸﻜﻞﱢ ﻣﺴﻜ ٍ ﻣﻦ ﲤﺮ ﺃﻭ ﺷﻌﲑ ،ﺃﻭ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ. ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ،ﻗﺎﻻ ﺣﺪﺛﻨﺎ ﲪﺎ ﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛ ﻬﻴﻞ ،ﻋﻦ ﳛﲕ ﺑﻦ ﻋﺒﺎﺩ ،ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻳﺎﻳﺮﻓﺎ! ﺇﺫﺍ ﻉ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ. ﺻﻮٍ ﺖ ﻓﺤﻨﺜﺖ ،ﻓﺄﻃﻌﻢ ﻋﲏ ﻟﻴﻤﻴﲏ ﲬﺴﺔ ﺃ ﺣﻠﻔ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ،ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﻣﺮﺓ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﻠﻲ ﻗﺎﻝ :ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻴﻤﲔ :ﺇﻃﻌﺎﻡ ﻋﺸﺮ ِﺓ ﻣﺴﺎﻛﲔ ﻟِﻜﻞ ﻣﺴﻜﲔ ﻒ ﺻﺎﻉ. ﻧﺼ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ،ﻭﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻷﲪﺮ ،ﻋﻦ ﺣﺠﺎﺝ ،ﻋﻦ ﻗﹸﺮﻁ ،ﻋﻦ ﺟﺪﺗﻪ ،ﻋﻦ ﻉ ﻣِﻦ ﺑﺮ ،ﺃﻭ ﺻﺎﻋﹰﺎ ﻣﻦ ﲤﺮ ﰲ ﻛﻔﺎﺭﺓ ﻒ ﺻﺎ ٍ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺇﻧﺎ ﻧﻄ ِﻌﻢ ﻧﺼ ﺍﻟﻴﻤﲔ .ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ :ﺣﺪﺛﻨﺎ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺣﺪﺛﻨﺎ ﲔ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ،ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻗﺎﻝ :ﻳﺠﺰﻯﺀ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤ ِ ﻟِﻜﻞ ﻣﺴﻜﲔ ﻣﺪ ﺣِﻨﻄﺔ .ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﺃﻳﻮﺏ، ﻋﻦ ﻧﺎﻓﻊ ،ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻴﻤﲔ ،ﺃﻋﺘﻖ ،ﻭﺇﺫﺍ ﱂ ﻳ ﹾﺬ ﹸﻛﺮﻫﺎ،
٣٤٠ ﺃﻃﻌﻢ ﻋﺸﺮ ﹶﺓ ﻣﺴﺎﻛﲔ ،ﻟﻜﻞ ﻣﺴﻜﲔ ﻣﺪ ﻣﺪ. ﻭﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻣﺪ ،ﻭﻣﻌﻪ ﺃﺩ ﻣ ﻪ. ﻭﺃﻣﺎ ﺍﻟﺘﺎﺑﻌﻮﻥ ،ﻓﺜﺒﺖ ﺫﻟﻚ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻭﳎﺎﻫﺪ ،ﻭﻗﺎﻝ: ﻛﻞ ﻃﻌﺎﻡ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺴﺎﻛﲔ ،ﻓﻬﻮ ﻧﺼﻒ ﺻﺎﻉ ،ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﰲ ﻛﻔﺎﺭﺓ ﺍﻷَﳝﺎﻥ ﻛﻠﻬﺎ :ﻣﺪﺍ ِﻥ ِﻟ ﹸﻜﻞﱢ ﻣﺴﻜﲔ. ﺱ ﻭﻫﻢ ﺖ ﺍﻟﻨﺎ ﻭﻗﺎﻝ ﲪﺎ ﺩ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ :ﺃﺩﺭﻛ ﻳﻌﻄﻮﻥ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻣﺪﹰﺍ ﺑﺎﳌ ﺪ ﺍﻷﻭﻝ .ﻭﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ،ﻭﺳﺎﱂ ،ﻭﺃﺑﻮ ﺳﻠﻤﺔ ،ﻣﺪ ﻣﺪ ﻣﻦ ﺑﺮ ،ﻭﻗﺎﻝ ﻋﻄﺎﺀ :ﻓﺮﻗﹰﺎ ﺑﲔ ﻋﺸﺮﺓ ،ﻭﻣﺮﺓ ﻗﺎﻝ :ﻣﺪ ﻣ ﺪ. ﺠ ﺮ ﹶﺓ ﰲ ﻛﻔﺎﺭﺓ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ ِﻟ ﹶﻜﻌﺐ ﺑﻦ ﻏ ﲔ .ﻓﻘﺪﺭ ﻉ ﹶﻃﻌﺎﻣﹰﺎ ِﻟ ﹸﻜﻞﱢ ِﻣﺴﻜ ٍ ﻒ ﺻﺎ ٍ ﺼ ﻉ ِﻧ ﻒ ﺻﺎ ٍ ﺼ ﲔ ِﻧ ﻓﺪﻳﺔ ﺍﻷﺫﻯ :ﹶﺃ ﹾﻃ ِﻌ ﻢ ِﺳﺘ ﹶﺔ ﻣﺴﺎ ِﻛ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓِﺪﻳﺔ ﺍﻷﺫﻯ ،ﻓﺠﻌﻠﻨﺎ ﺗﻘﺪﻳﺮﻫﺎ ﺃﺻﻼﹰ ،ﻭﻋﺪﻳﻨﺎﻫﺎ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭﺍﺕ،ﰒ ﻗﺎﻝ ﺕ ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻮﺟﻮﺏ ،ﻓﺎﻋﺘﱪﻧﺎ ﺕ ﻭ ﺍﻟﻜﻔﺎﺭﺍ ِ ﻣﻦ ﻗﺪﺭ ﻃﻌﺎﻡ ﺍﻟﺰﻭﺟﺔ :ﰒ ﺭﺃﻳﻨﺎ ﺍﻟﻨﻔﻘﺎ ِ ﺇﻃﻌﺎ ﻡ ﺍﻟﻨﻔﻘﺔ ﺑﺈﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺭﺃﻳﻨﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﻗﺎﻝ ﰲ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ﴿ :ﺃﹶﻭ ﹶﻛﻔﱠﺎ ﺭﹲﺓ ﲔ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[٩٥ :ﻭﻣﺎ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﺍﻟﻄﻌﺎﻡ ﻣﻘﺪﺭ ﻓﻴﻬﺎ ،ﻭﳍﺬﺍ ﻟﻮ ﻋ ِﺪ ﻡ ﹶﻃﻌﺎ ﻡ ﻣﺴﺎ ِﻛ ﺱ ﺑﻌﺪﻩ ،ﻓﻬﺬﺍ ﻣﺎ ﺍﺣﺘﺠﺖ ﺍﻟﻄﻌﺎﻡ ،ﺻﺎﻡ ﻋﻦ ﻛﻞ ﻣ ﺪ ﻳﻮﻣﺎﹰ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻭﺍﻟﻨﺎ ﺑﻪ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ. ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻻ ﺣﺠﺔ ﰲ ﺃﺣﺪ ﺩﻭ ﹶﻥ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ،ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺗﻌﺎﱃ ﺃﻥ ﻧ ﺮﺩ ﻣﺎ ﺗﻨﺎﺯﻋﻨﺎ ﻓﻴﻪ ﺇﻟﻴﻪ ﻭﺇﱃ ﺭﺳﻮﻟﻪ ،ﻭﺫﻟﻚ ﺧ ﲑ ﻟﻨﺎ ﺣﺎ ﹰﻻ ﻭﻋﺎﻗﺒﺔﹰ ،ﻭﺭﺃﻳﻨﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﲔ ﻣﺴﻜِﻴﻨﹰﺎ﴾ ﲔ﴾ ]ﺍﳌﺎﺋﺪﺓ﴿ ،[٨٩ :ﻓِﺈ ﹾﻃﻌﺎﻡ ِﺳﺘ ﺸ ﺮ ِﺓ ﻣﺴﺎ ِﻛ ﺇﳕﺎ ﻗﺎﻝ ﰲ ﺍﻟﻜﻔﺎﺭﺓ﴿ :ﺇ ﹾﻃﻌﺎ ﻡ ﻋ ﺲ ﺍﻟﻄﻌﺎﻡ ﻭﻻ ]ﺍﺎﺩﻟﺔ ،[٤ :ﻓﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹِﻃﻌﺎﻡ ،ﻭﱂ ﳛﺪ ﻟﻨﺎ ﺟﻨ ﻗﺪﺭﻩ ،ﻭﺣ ﺪ ﻟﻨﺎ ﺟﻨﺲ ﺍﳌﻄﻌﻤﲔ ﻭﻗﺪﺭﻫﻢ ،ﻓﺄﻃﻠﻖ ﺍﻟﻄﻌﺎﻡ ﻭﻗﻴ ﺪ ﺍﳌﻄﻌﻮﻣﲔ ،ﻭﺭﺃﻳﻨﺎﻩ ﺳﺒﺤﺎﻧﻪ ﺣﻴﺚ ﺫﻛﺮ ﺇﻃﻌﺎ ﻡ ﺍﳌﺴﻜﲔ ﰲ ﻛﺘﺎﺑﻪ ،ﻓﺈﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻹِﻃﻌﺎ ﻡ ﺍﳌﻌﻬﻮﺩ ﺍﳌﺘﻌﺎﺭﻑ، ﺴ ﻐﺒ ٍﺔ * ﻳﺘِﻴﻤﹰﺎ﴾ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﻣﺎ ﺃﹶﺩﺭﺍ ﻙ ﻣﺎ ﺍﻟ ﻌ ﹶﻘﺒﺔﹸ * ﻓﹶﻚ ﺭﹶﻗﺒ ٍﺔ * ﺃﹶﻭ ِﺇ ﹾﻃﻌﺎ ﻡ ﰲ ﻳﻮ ٍﻡ ﺫﻱ ﻣ ]ﺍﻟﺒﻠﺪ .[١٥-١٢ :ﻭﻗﺎﻝ﴿ :ﻭﻳﻄ ِﻌﻤﻮ ﹶﻥ ﺍﻟﻄﱠﻌﺎ ﻡ ﻋﻠﻰ ﺣﺒ ِﻪ ﻣِﺴﻜِﻴﻨﹰﺎ ﻭﻳﺘِﻴﻤﹰﺎ ﻭﺃﹶﺳﲑﹰﺍ﴾]ﺍﻹِﻧﺴﺎﻥ [٨ :ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻳﻘﻴﻨﺎﹰ ،ﺃﻢ ﻟﻮ ﻏﺪﻭﻫﻢ ﺃﻭ ﻋﺸﻮﻫﻢ ﺃﻭ ﺃﻃﻌﻤﻮﻫﻢ ﺧﺒﺰﹰﺍ ﻭﳊﻤﹰﺎ ﺃﻭ ﺧﺒﺰﹰﺍ ﻭﻣﺮﻗﹰﺎ ﻭﳓﻮﻩ ﻟﻜﺎﻧﻮﺍ ﳑﺪﻭﺣﲔ ﺩﺍﺧﻠﲔ ﻓﻴﻤﻦ ﺃﺛﲎ ﻋﻠﻴﻬﻢ ،ﻭﻫﻮ
٣٤١ ﺳﺒﺤﺎﻧﻪ ﻋ ﺪ ﹶﻝ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﻟﻠﻤﺄﻛﻮﻝ ﺇﱃ ﺍﻹِﻃﻌﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﻣﺼﺪ ﺭ ﺻﺮﻳﺢ، ﺺ ﰲ ﺃﻧﻪ ﺇﺫﺍ ﺃﻃﻌﻢ ﺍﳌﺴﺎﻛﲔ ،ﻭﱂ ﻳﻤﻠﻜﻬﻢ ،ﻓﻘﺪ ﺍﻣﺘﺜﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،ﻭﺻ ﺢ ﰲ ﻛﻞ ﻭﻫﺬﺍ ﻧ ﻆ ﺍﻹِﻃﻌﺎﻡ ﺇﻻ ﺑﺎﻟﺘﻤﻠﻴﻚ؟ ﻭﻟِﻤﺎ ﻟﻐﺔ ﻭﻋﺮﻑ :ﺃﻧﻪ ﺃﻃﻌﻤﻬﻢ .ﻗﺎﻟﻮﺍ :ﻭﰲ ﺃﻱ ﻟﻐﺔ ﻻ ﻳﺼﺪﻕ ﻟﻔ ﹸ ﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺇﻥ ﺍﻟﻨﱯ ج ﺃﻃ ﻌ ﻢ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻭﻟﻴﻤﺔ ﺯﻳﻨﺐ ﺧﺒﺰﹰﺍ ﻭﳊﻤﹰﺎ .ﻛﺎﻥ ﻗﺪ ﺍﲣﺬ ﻃﻌﺎﻣﺎﹰ ،ﻭﺩﻋﺎﻫﻢ ﺇﻟﻴﻪ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻮﻻﺋﻢ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﰲ ﻭﻟﻴﻤﺔ ﺻﻔﻴﺔ: $ﺃ ﹾﻃ ﻌ ﻤﻬﻢ ﺣﻴﺴﹰﺎ ،#ﻭﻫﺬﺍ ﺃﻇﻬﺮ ﻣﻦ ﺃﻥ ﻧﺬﻛﺮ ﺷﻮﺍﻫﺪﻩ ،ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺯﺍﺩ ﺫﻟﻚ ﺇﻳﻀﺎﺣﹰﺎ ﻂ ﻣﺎ ﺗ ﹾﻄ ِﻌﻤﻮ ﹶﻥ ﹶﺃ ﻫﻠِﻴﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[٨٩ :ﻭﻣﻌﻠﻮﻡ ﻳﻘﻴﻨﺎﹰ ،ﺃﻥ ﺍﻟﺮﺟﻞ ﻭﺑﻴﺎﻧﹰﺎ ﺑﻘﻮﻟﻪِ ﴿ :ﻣ ﻦ ﹶﺃ ﻭ ﺳ ِ ﲔ ﻣِﻦ ﺫﻟﻚ، ﺇﳕﺎ ﻳﻄﻌﻢ ﺃﻫﻠﻪ ﺍﳋﺒ ﺰ ﻭﺍﻟﻠﺤﻢ ،ﻭﺍﳌﺮﻕ ﻭﺍﻟﻠﱭ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺃﻃﻌﻢ ﺍﳌﺴﺎﻛ ﻓﻘﺪ ﺃﻃﻌﻤﻬﻢ ﻣِﻦ ﺃﻭﺳﻂ ﻣﺎ ﻳﻄﻌﻢ ﺃﻫﻠﹶﻪ ﺑﻼ ﺷﻚ ،ﻭﳍﺬﺍ ﺍﺗﻔﻖ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻼ ﻟﻄﻌﺎﻡ ﰲ ﺇﻃﻌﺎ ِﻡ ﺍﻷﻫ ِﻞ ﻋﻠﻰ ﺃﻧﻪ ﻏ ﲑ ﻣﻘﺪﺭ ،ﻛﻤﺎ ﺗﻘ ﺪﻡ ،ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻠﻪ ﺃﺻ ﹰ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﺪ ﱠﻝ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻋﻠﻰ ﺃﻥ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻏ ﲑ ﻣﻘﺪﺭ. ﻑ ﻭﺃﻣﺎ ﻣﻦ ﻗﺪﺭ ﻃﻌﺎﻡ ﺍﻷﻫﻞ ،ﻓﺈﳕﺎ ﺃﺧﺬ ﻣﻦ ﺗﻘﺪﻳﺮ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻴﻘﺎﻝ :ﻫﺬﺍ ﺧﻼ ﻼ ﻟﻄﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻓﻌِﻠ ﻢ ﺃﻥ ﻃﻌﺎﻡ ﻣﻘﺘﻀﻰ ﺍﻟﻨﺺ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺃﻃﻠﻖ ﻃﻌﺎ ﻡ ﺍﻷﻫﻞ ،ﻭﺟﻌﻠﻪ ﺃﺻ ﹰ ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﻳﺘﻘﺪﺭ ﻛﻤﺎ ﻻ ﻳﺘﻘ ﺪ ﺭ ﺃﺻﻠﻪ ،ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺻﺤﺎﰊ ﺍﻟﺒﺘﺔ ﺗﻘﺪﻳ ﺮ ﻃﻌﺎﻡ ﺍﻟﺰﻭﺟﺔ ﻣﻊ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﻛﻞ ﻭﻗﺖ .ﻗﺎﻟﻮﺍ :ﻓﺄﻣﺎ ﺍﻟﻔﺮﻭﻕ ﺍﻟﱵ ﺫﻛﺮﲤﹸﻮﻫﺎ ،ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﺘﻠ ِﺰﻡ ﺗﻘﺪﻳ ﺮ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ ،ﻭﺣﺎﺻﻠﹸﻬﺎ ﲬﺴ ﹸﺔ ﻓﺮﻭﻕ ،ﺃﺎ ﻻ ﲣﺘِﻠﻒ ﺑﺎﻟﻴﺴﺎﺭ ﻭﺍﻹِﻋﺴﺎﺭ، ﺽ ﻋﻨﻬﺎ، ﺝ ﺍﻟ ِﻌ ﻮ ِ ﻉ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﻻ ﳚﻮﺯ ﺇﺧﺮﺍ ﻭﺃﺎ ﻻ ﺗﺘﻘﺪﺭ ﺑﺎﻟﻜِﻔﺎﻳﺔ ،ﻭﻻ ﺃﻭﺟﺒﻬﺎ ﺍﻟﺸﺎﺭ ﻭﻫﻲ ﺣ ﻖ ﻟﻠﹼﻪ ﻻ ﺗﺴﻘﹸﻂ ﺑﺎﻹِﺳﻘﺎﻁ ﲞﻼﻑ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ،ﻓﻴﻘﺎﻝ :ﻧﻌﻢ ﻻ ﺷﻚ ﰲ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻕ ،ﻭﻟﻜﻦ ﻣﻦ ﺃﻳﻦ ﻳﺴﺘﻠﺰﻡ ﻭﺟﻮﺏ ﺗﻘﺪﻳﺮﻫﺎ ﲟﺪ ﻭﻣﺪﻳﻦ؟ ﺑﻞ ﻫﻲ ﺇﻃﻌﺎ ﻡ ﻭﺍﺟﺐ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳ ﹾﻄ ِﻌﻢ ﺃﻫﻠﻪ ،ﻭﻣﻊ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻫﺎ ﺑﻮﺟﻪ. ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﰎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺗﻘﺪﻳﺮﻫﺎ ،ﻓﺠﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻧﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﻋﻦ ﲨﺎﻋﺔ ،ﻣﻨﻬﻢ ﻋﻠﻲ ،ﻭﺃﻧﺲ ،ﻭﺃﺑﻮ ﻣﻮﺳﻰ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺸﻴﻬﻢ. ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﻢ ﻗﺎﻟﻮﺍ :ﻳﺠﺰﻯﺀ ﺃﻥ ﻳﻐ ﺪﻳﻬﻢ ﻭﻳﻌ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻣ ﻦ ﺭﻭﻱ ﻋﻨﻬﻢ ﺍﳌﺪ ﻭﺍﳌﺪﺍﻥ ﱂ ﻳﺬﻛﺮﻭﺍ ﺫﻟﻚ ﺗﻘﺪﻳﺮﹰﺍ ﻭﲢﺪﻳﺪﺍﹰ ،ﺑﻞ ﲤﺜﻴﻼﹰ، ﻱ ﻋﻨﻪ ﺍﳌﺪ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﻣﺪﺍﻥ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﻣﻜﹼﻮﻙ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﺟﻮﺍ ﺯ ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﺭﻭ ﻒ ﺃﻭ ﺭﻏﻴﻔﺎﻥِ ،ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻐﺪﻳﺔ ﻭﺍﻟﺘﻌﺸﻴﺔ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻛﻠﺔ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﺭﻏﻴ
٣٤٢ ﺍﺧﺘﻼﻓﺎﹰ ،ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﲝﺴﺐ ﺣﺎﻝ ﺍﳌﺴﺘﻔﱵ ﻭﲝﺴﺐ ﺣﺎﻝ ﺍﳊﺎﻟﻒ ﻭﺍﳌﻜﻔﱢﺮ، ﻓﻈﺎﻫﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ،ﻓﻜﺬﻟﻚ .ﻓﻌﻠﻰ ﹸﻛﻞﱢ ﺗﻘﺪﻳﺮ ﻻ ﺣﺠﺔ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﻹِﻃﻌﺎ ﻡ ﰲ ﻓِﺪﻳﺔ ﺍﻷﺫﻯ ،ﻓﻠﻴﺲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ﴿:ﹶﻓ ِﻔ ﺪﻳ ﹲﺔ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٩٦ :ﻭﺍﻟﻠﹼ ﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻃﻠﻖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﱂ ﺻ ﺪﹶﻗ ٍﺔ ﹶﺃ ﻭ ﻧﺴٍ ِﻣ ﻦ ﺻِﻴﺎ ٍﻡ ﹶﺃ ﻭ ﻳﻘﻴﺪﻫﺎ .ﻭﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ج ﺗﻘﻴﻴ ﺪ ﺍﻟﺼﻴﺎﻡ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﺗﻘﻴﻴﺪ ﺍﻟﻨﺴﻚ ﺑﺬﺑﺢ ﺷﺎﺓ ،ﻭﺗﻘﻴﻴ ﺪ ﻒ ﺻﺎﻉ ،ﻭﱂ ﻳﻘﻞ ﺳﺒﺤﺎﻧﻪ ﰲ ﻓﺪﻳﺔ ﺍﻷﺫﻯ: ﺍﻹِﻃﻌﺎﻡ ﺑﺴﺘﺔ ﻣﺴﺎﻛﲔ ،ﻟﻜﻞ ﻣﺴﻜﲔ ﻧِﺼ ﻓﺈﻃﻌﺎﻡ ﺳﺘﺔ ﻣﺴﺎﻛﲔ ،ﻭﻟﻜﻦ ﺃﻭﺟﺐ ﺻﺪﻗﺔ ﻣﻄﻠﻘﺔ ،ﻭﺻﻮﻣﹰﺎ ﻣﻄﻠﻘﺎﹰ ،ﻭﺩﻣﹰﺎ ﻣﻄﻠﻘﺎﹰ ،ﻓﻌﻴﻨﻪ ﺍﻟﻨ ﱯ ج ﺑﺎﻟ ﹶﻔ ﺮﻕِ ،ﻭﺍﻟﺜﻼﺛﺔ ﺍﻷﻳﺎﻡ ،ﻭﺍﻟﺸﺎﺓ. ﺝ ﺇﳕﺎ ﻳﺨﺮﺝ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ ﻣﻦ ﺨ ِﺮ ﻭﺃﻣﺎ ﺟﺰﺍ ُﺀ ﺍﻟﺼﻴﺪ ،ﻓﺈﻧﻪ ﻣِﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻓﺈﻥ ﺍﳌﹸ ﻒ ﻻ ﻳﻨﻈﺮ ﻓﻴﻬﺎ ﺇﻟﻒ ﻋﺪﺩ ﺍﳌﺴﺎﻛﲔ، ﺍﻟﻄﻌﺎﻡ ،ﻭﻫﻲ ﲣﺘﻠﻒ ﺑﺎﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ،ﻓﺈﺎ ﺑﺪﻝ ﻣﺘﹶﻠ ٍ ﻭﺇﳕﺎ ﺗﻨﻈﺮ ﻓﻴﻬﺎ ﺇﱃ ﻣﺒﻠﻎ ﺍﻟﻄﻌﺎﻡ ،ﻓﻴﻄﻌﻤﻪ ﺍﳌﺴﺎﻛﲔ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ ﻣﻦ ﺇﻃﻌﺎﻣﻬﻢ ﻭﺗﻔﻀﻴﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ،ﻓﺘﻘﺪﻳ ﺮ ﺍﻟﻄﻌﺎﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﳌﺘﻠﻒ ،ﻭﻫﻮ ﻳ ِﻘﻞﱡ ﻭﻳﻜﺜﹸﺮ ،ﻭﻟﻴﺲ ﻣﺎ ﻳﻌﻄﺎﻩ ﻛﻞﱡ ﻣﺴﻜﲔ ﻣﻘﺪﺭﹰﺍ. ﺐ ﳍﺎ ﻼ ﺑﻴ ﻦ ﺍﻟﺒﻄﻼﻥ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﺟ ﺐ ﻳﺴﺘﻠ ِﺰﻡ ﺃﻣﺮﹰﺍ ﺑﺎﻃ ﹰ ﳊ ﰒ ﺇﻥ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎ ﹶ ﻋﻠﻴﻪ ﺷﺮﻋﹰﺎ ﺍﳊﺐ ،ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻳﻄﻌﻢ ﺃﻫﻠﻪ ﺍﳋﺒﺰ ،ﻓﺈﻥ ﺟﻌﻠﺘﻢ ﻫﺬﺍ ﻣﻌﺎﻭﺿﺔ ﻛﺎﻥ ﺭﺑﹰﺎ ﺾ ﻋﻨﻪ ،ﻓﻠﻢ ﺗﱪﺃ ﺫﻣﺘﻪ ﺐ ﺛﺎﺑﺖ ﳍﺎ ﰲ ﺫﻣﺘﻪ ،ﻭﱂ ﺗ ﻌﺘ ﻇﺎﻫﺮﺍﹰ ،ﻭﺇﻥ ﱂ ﲡﻌﻠﻮﻩ ﻣﻌﺎﻭﺿﺔ ،ﻓﺎﳊ ﻣﻨﻪ ﺇﻻ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻭﺇﺑﺮﺍﺋﻬﺎ ،ﻓﺈﺫﺍ ﱂ ﺗﱪﺋﻪ ﻃﺎﻟﺒﺘﻪ ﺑﺎﳊﺐ ﻣﺪ ﹰﺓ ﻃﻮﻳﻠﺔ ﻣﻊ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻴﻬﺎ ﻛ ﱠﻞ ﻳﻮ ٍﻡ ﺣﺎﺟﺘﻬﺎ ﻣﻦ ﺍﳋﺒﺰ ﻭﺍﻷﺩﻡ،ﻭ ﺇﻥ ﻣﺎﺕ ﺃﺣﺪﳘﺎ ﻛﺎﻥ ﺍﳊﺐ ﺩﻳﻨﹰﺎ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ ،ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﻣﻊ ﺳﻌﺔ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ ﹸﻛ ﱠﻞ ﻳﻮﻡ.ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﺸﺘ ِﻤﹶﻠ ﹶﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﺼﻠﺤﺔ ﺗﺄﰉ ﺫﻟﻚ ﹸﻛ ﱠﻞ ﺍﻹِﺑﺎﺀ ،ﻭﺗﺪﻓﻌﻪ ﹸﻛ ﱠﻞ ﺍﻟﺪﻓﻊ ﻛﻤﺎ ﻳﺪﻓﻌﻪ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﺮﻑ، ﻭﻻ ﻳﻤ ِﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﻨﻔﻘﺔ ﺍﻟﱵ ﰲ ﺫﻣﺘﻪ ﺗﺴﻘﹸﻂ ﺑﺎﻟﺬﻱ ﻟﻪ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳋﺒﺰ ﻭﺍﻷﺩﻡ ﻟﻮﺟﻬﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﱂ ﻳﺒﻌﻪ ﺇﻳﺎﻫﺎ ،ﻭﻻ ﺍﻗﺘﺮﺿﻪ ﻣﻨﻬﺎ ﺣﱴ ﻳﺜﺒﺖ ﰲ ﺫﻣﺘﻬﺎ ،ﺑﻞ ﻫﻲ ﻣﻌﻪ ﻓﻴﻪ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻀﻴﻒ ،ﻻﻣﺘﻨﺎﻉ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻦ ﺍﳊﺐ ﺑﺬﻟﻚ ﺷﺮﻋﹰﺎ .ﻭﻟﻮ ﻗ ﺪ ﺭ ﺛﺒﻮﺗﻪ ﰲ ﺫﻣﺘﻬﺎ ،ﳌﺎ ﺃﻣﻜﻨﺖ ﺍﳌﻘﺎﺻﺔ ،ﻻﺧﺘﻼﻑ ﺍﻟﺪﻳﻨﲔ ﺟﻨﺴﺎﹰ ،ﻭﺍﳌﻘﺎﺻﺔ ﺗﻌﺘ ِﻤﺪ ﺍﺗﻔﺎﻗﻬﻤﺎ .ﻫﺬﺍ ﻭﺇﻥ ﻗﻴﻞ ﺑﺄﺣﺪ ﺍﻟﻮﺟﻬﲔ :ﺇﻧﻪ ﻻ ﳚﻮ ﺯ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻣﻄﻠﻘﹰﺎ ﻻ ﺑﺪﺭﺍﻫﻢ ﻭﻻ ﺑﻐﲑﻫﺎ ﻷﻧﻪ
٣٤٣ ﺼ ﺢ ﺍﳌﻌﺎﻭﺿ ﹸﺔ ﻣﻌﺎﻭﺿﺔ ﻋﻤﺎ ﱂ ﻳﺴﺘﻘﺮ ،ﻭﱂ ﳚﺐ ،ﻓﺈﺎ ﺇﳕﺎ ﲡﺐ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﺗ ِ ﻋﻠﻴﻬﺎ ﺣﱴ ﺗﺴﺘﻘﺮ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻓﻴﻌﺎﻭﺽ ﻋﻨﻬﺎ ﻛﻤﺎ ﻳﻌﺎﻭﺽ ﻋﻤﺎ ﻫﻮ ﻣﺴﺘﻘﺮ ﰲ ﺍﻟﺬﻣﺔ ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻫﺬﺍ ﺍﻹِﺷﻜﺎﻝ ﳐﻠﺼﹰﺎ ﻗﺎﻝ :ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺪﻳﻮﻥ ،ﻭﳌﺎ ﱂ ﳚﺪ ﺑﻌ ﺃﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ،ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ .ﻗﺎﻝ ﺍﻟﺮﺍﻓﻌﻲ ﰲ $ﳏﺮﺭﻩ :#ﺃﻭﱃ ﺍﻟﻮﺟﻬﲔ ﺍﻟﺴﻘﻮﻁﹸ، ﻭﺻﺤﺤﻪ ﺍﻟﻨﻮﻭﻱ ﳉﺮﻳﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ ،ﻭﺍﻛﺘﻔﺎﺀ ﺍﻟﺰﻭﺟﺔ ﺑﻪ .ﻭﻗﺎﻝ ﺍﻟﺮﺍﻓﻌﻲ ﰲ $ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ،#ﻭ$ﺍﻷﻭﺳﻂ :#ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﺃﻗﻴﺴﻬﻤﺎ :ﺃﺎ ﻻ ﺗﺴﻘﻂ ،ﻷﻧﻪ ﱂ ﻑ ﺍﻟﻮﺍﺟﺐ ،ﻭﺗﻄﻮﻉ ﲟﺎ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ،ﻭﺻﺮﺣﻮﺍ ﺑﺄﻥ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﰲ ﺍﻟﺮﺷﻴﺪﺓ ﺍﻟﱵ ﻳﻮ ِ ﺃﺫﻥ ﳍﺎ ﹶﻗﻴﻤﻬﺎ ،ﻓﺈﻥ ﱂ ﻳﺄﺫﻥ ﳍﺎ ،ﱂ ﺗﺴﻘﻂ ﻭﺟﻬﹰﺎ ﻭﺍﺣﺪﹰﺍ. ﻓﺼﻞ
ﻭﰲ ﺣﺪﻳﺚ ﻫﻨﺪ :ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﰲ ﻏﺮﳝﻪ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻋﻨﺪ ﺷﻜﻮﺍﻩ ،ﻭﺃﻥ ﺫﻟﻚ ﻟﻴﺴﺮ ﺑﻐﻴﺒﺔ ،ﻭﻧﻈ ﲑ ﺫﻟﻚ ﻗﻮﻝ ﺍﻵﺧﺮ ﰲ ﺧﺼﻤﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ! ﺇﻧﻪ ﻓﺎﺟﺮ ﻻ ﻳﺒﺎﱄ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ. ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻔﺮﺩ ﺍﻷﺏ ﺑﻨﻔﻘﺔ ﺃﻭﻻﺩﻩ ،ﻭﻻ ﺗﺸﺎ ِﺭﻛﹸﻪ ﻓﻴﻬﺎ ﺍﻷﻡ ،ﻭﻫﺬﺍ ﺇﲨﺎﻉ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻻ ﻗﻮﻝ ﺷﺎﺫ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ،ﺃﻥ ﻋﻠﻰ ﺍﻷﻡ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺑﻘﺪﺭ ﻣﲑﺍﺛﻬﺎ ،ﻭﺯﻋﻢ ﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﻧﻪ ﻃ ﺮ ﺩ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻟﻪ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﰲ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﻭﳘﺎ ﺻﺎﺣ ﺥ ﻭﺃﺧﺖ ،ﺃﻭ ﺃﻡ ﻭﺟﺪ ،ﺃﻭ ﺍﺑﻦ ﻭﺑﻨﺖ، ﻭﺍﺭﺛﺎﻥ ،ﻓﺈﻥ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻤﺎ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﺃ ﺏ ﻭﺍﻷ ﻡ .ﻭﺍﻟﺼﺤﻴﺢ :ﺍﻧﻔﺮﺍ ﺩ ﺍﻟﻌﺼﺒﺔ ﻓﺎﻟﻨﻔﻘ ﹸﺔ ﻋﻠﻴﻬﻤﺎ ﻋﻠﻰ ﻗﺪﺭ ﻣﲑﺍﺛﻬﻤﺎ ،ﻓﻜﺬﻟﻚ ﺍﻷ ﺑﺎﻟﻨﻔﻘﺔ ،ﻭﻫﺬﺍ ﻛﹸﻠ ﻪ ﻛﻤﺎ ﻳﻨﻔﺮﺩ ﺍﻷﺏ ﺩﻭﻥ ﺍﻷﻡ ﺑﺎﻹِﻧﻔﺎﻕ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻘﺘﻀﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ،ﻓﺈﻥ ﺍﻟﻌﺼﺒﺔ ﺗﻨﻔﺮ ﺩ ﲝﻤﻞ ﺍﻟﻌﻘﻞ ،ﻭﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ،ﻭﻭﻻﻳﺔ ﺍﳌﻮﺕ ﻭﺍﳌﲑﺍﺙ ﺑﺎﻟﻮﻻﺀ، ﻭﻗﺪ ﻧﺺ ﺍﻟﺸﺎﻓﻌ ﻲ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺃﻡ ﻭﺟﺪ ﺃﻭ ﺃﺏ ،ﻓﺎﻟﻨﻔﻘ ﹸﺔ ﻋﻠﻰ ﺍﳉﺪ ﻭﺣﺪﻩ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺟﺘﻤﻊ ﺍﺑﻦ ﻭﺑﻨﺖ، ﺃﻭ ﺃﻡ ﻭﺍﺑﻦ ،ﺃﻭ ﺑﻨﺖ ﻭﺍﺑﻦ ﺍﺑﻦ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻟﻨﻔﻘ ﹸﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﺍﻻﺑﻦ ﻷﻧﻪ ﺍﻟﻌﺼﺒﺔ ،ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﲑﺍﺙ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻟﻨﻔﻘﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﺑﻦ ﻭﺍﻟﺒﻨﺖ ﻋﻠﻴﻬﻤﺎ ﻧﺼﻔﺎﻥ ﻟﺘﺴﺎﻭﻳﻬﻤﺎ ﰲ ﺍﻟﻘﺮﺏ ،ﻭﰲ ﻣﺴﺄﻟﺔ ﺑﻨﺖ ﻭﺍﺑﻦ ﺍﺑﻦ :ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﻷﺎ ﺃﻗﺮﺏ ،ﻭﰲ ﻣﺴﺄﻟﺔ ﺃﻡ ﻭﺑﻨﺖ
٣٤٤ ﻋﻠﻰ ﺍﻷﻡ ﺍﻟﺮﺑﻊ ،ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﲪﺪ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﺗﻨﻔﺮﺩ ﺎ ﺍﻟﺒﻨﺖ، ﻷﺎ ﺗﻜﻮﻥ ﻋﺼﺒ ﹰﺔ ﻣﻊ ﺃﺧﻴﻬﺎ ،ﻭﺍﻟﺼﺤﻴ ﺢ :ﺍﻧﻔﺮﺍﺩ ﺍﻟﻌﺼﺒﺔ ﺑﺎﻹِﻧﻔﺎﻕ ،ﻷﻧﻪ ﺍﻟﻮﺍﺭﺙ ﺍﳌﻄﻠﻖ. ﻭﻓﻴﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ،ﻭﺍﻷﻗﺎﺭﺏ ﻣﻘﺪﺭﺓ ﺑﺎﻟﻜﻔﺎﻳﺔ ،ﻭﺃﻥ ﺫﻟﻚ ﺑﺎﳌﻌﺮﻭﻑ، ﻭﺃﻥ ِﻟﻤﻦ ﻟﻪ ﺍﻟﻨﻔﻘﺔ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﺑﻨﻔﺴﻪ ﺇﺫﺍ ﻣﻨﻌﻪ ﺇﻳﺎﻫﺎ ﻣ ﻦ ﻫﻲ ﻋﻠﻴﻪ. ﻭﻗﺪ ﺍﺣﺘ ﺞ ﺬﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ،ﻭﻻ ﺩﻟﻴﻞ ﻓﻴﻪ ،ﻷﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ ﰲ ﺍﻟﺒﻠﺪ ﱂ ﻳﻜﻦ ﻣﺴﺎﻓﺮﺍﹰ ،ﻭﺍﻟﻨﱯ ج ﱂ ﻳﺴﺄﳍﺎ ﺍﻟﺒﻴﻨﺔ ،ﻭﻻ ﻳﻌﻄﻰ ﺍﳌﺪﻋﻲ ﲟﺠﺮﺩ ﺩﻋﻮﺍﻩ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﻓﺘﻮﻯ ﻣﻨﻪ ج. ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻪ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻈﱠﻔﺮ ،ﻭﺃﻥ ﻟﻺِﻧﺴﺎﻥ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻏﺮﳝﻪ ﺇﺫﺍ ﻇﻔﺮ ﺑﻪ ﺐ ﺍﳊﻖ ﻫﺎﻫﻨﺎ ﺑﻘﺪﺭ ﺣﻘﻪ ﺍﻟﺬﻱ ﺟﺤﺪﻩ ﺇﻳﺎﻩ ،ﻭﻻ ﻳﺪﻝ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ ،ﺃﺣﺪﻫﺎ :ﺃﻥ ﺳﺒ ﱯ ج$ :ﹶﺃ ﺩ ﻇﺎﻫﺮ ،ﻭﻫﻮ ﺍﻟﺰﻭﺟﻴﺔ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻷﺧ ﹸﺬ ﺧﻴﺎﻧ ﹰﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻓﻼ ﻳﺘﻨﺎﻭﻟﹸﻪ ﻗﻮﻝ ﺍﻟﻨ ﺨ ﻦ ﻣ ﻦ ﺧﺎﻧ ﺍﻷﻣﺎﻧ ﹶﺔ ﺇﱃ ﻣﻦ ﺍﹾﺋﺘ ﻤﻨﻚ ،ﻭ ﹶﻻ ﺗ ﻚ .(١)#ﻭﳍﺬﺍ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺘﲔ ﻣﻔﺮﻗﹰﺎ ﺑﻴﻨﻬﻤﺎ ،ﻓﻤﻨﻊ ﻣﻦ ﺍﻷﺧﺬ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻈﻔﺮ ،ﻭﺟﻮﺯ ﻟﻠﺰﻭﺟﺔ ﺍﻷﺧﺬﹶ ،ﻭﻋﻤﻞ ﺑﻜﻼ ﺍﳊﺪﻳﺜﲔ. ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻳﺸﻖ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﺮﻓﻌﻪ ﺇﱃ ﺍﳊﺎﻛﻢ ،ﻓﻴﻠﺰﻣﻪ ﺑﺎﻹِﻧﻔﺎﻕ ﺃﻭ ﺍﻟﻔﺮﺍﻕ ،ﻭﰲ ﺫﻟﻚ ﻣﻀﺮﺓ ﻋﻠﻴﻬﺎ ﻣﻊ ﲤﻜﻨﻬﺎ ﻣﻦ ﺃﺧﺬ ﺣﻘﻬﺎ .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺣﻘﻬﺎ ﻳﺘﺠﺪ ﺩ ﹸﻛ ﱠﻞ ﻳﻮﻡ ﻓﻠﻴﺲ ﻫﻮ ﺣﻘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﺴﺘﻘﺮﹰﺍ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺘﺪﻳ ﻦ ﻋﻠﻴﻪ ،ﺃﻭ ﺗﺮﻓﻌﻪ ﺇﱃ ﺍﳊﺎﻛﻢ ﲞﻼﻑ ﺣﻖ ﺍﻟﺪﻳﻦ. ﻓﺼﻞ
ﺴﻘﹸﻂﹸ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻷﻧﻪ ﱂ ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻘﺼﺔ ﻫﻨﺪ ﻫﺬﻩ ﻋﻠﻰ ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﺗ ﻳﻤﻜﻨﻬﺎ ﻣﻦ ﺃﺧﺬ ﻣﺎ ﻣﻀﻰ ﳍﺎ ﻣِﻦ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻊ ﻗﻮﳍﺎ :ﺇﻧﻪ ﻻ ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ،ﻭﻻ ﺩﻟﻴ ﹶﻞ ﻓﻴﻬﺎ ،ﻷﺎ ﱂ ﺗﺪﻉ ﺑﻪ ﻭﻻ ﻃﻠﺒﺘﻪ ،ﻭﺇﳕﺎ ﺍﺳﺘﻔﺘﺘﻪ :ﻫﻞ ﺗﺄﺧﺬ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺎ ﻳﻜﻔﻴﻬﺎ؟ ﺱ ﰲ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻷﻗﺎﺭﺏ ،ﻫﻞ ﻳﺴﻘﹸﻄﺎ ِﻥ ﻓﺄﻓﺘﺎﻫﺎ ﺑﺬﻟﻚ .ﻭﺑﻌﺪ ،ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﻂ ﻧﻔﻘ ﹸﺔ ﺍﻷﻗﺎﺭﺏ ﺩﻭﻥ ﺍﻟﺰﻭﺟﺎﺕ؟ ﻋﻠﻰ ﲟﻀﻰ ﺍﻟﺰﻣﺎﻥ ﻛﻼﳘﺎ ،ﺃﻭ ﻻ ﻳﺴﻘﻄﺎﻥ ،ﺃﻭ ﺗﺴ ﹸﻘ ﹸ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ. ﺃﺣﺪﻫﺎ :ﺃﻤﺎ ﻳﺴﻘﻄﺎﻥ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺑﺸﻮﺍﻫﺪﻩ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٥٣٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٢٦٤ﻭﺍﻟﺪﺍﺭﻣﻲ )(٢٦٤/٢ ﻭﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ ٣٠٣٠ﻭﺍﳊﺎﻛﻢ .٤٦/٢
٣٤٥ ﻋﻦ ﺃﲪﺪ. ﺐ ﻃﻔﻼﹰ ،ﻭﻫﺬﺍ ﻭﺟﻪ ﻟﻠﺸﺎﻓﻌﻴﺔ. ﻭﺍﻟﺜﺎﱐ :ﺃﻤﺎ ﻻ ﻳﺴﻘﹸﻄﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﻳ ﻭﺍﻟﺜﺎﻟﺚ :ﺗﺴﻘﹸﻂ ﻧﻔﻘ ﹸﺔ ﺍﻟﻘﺮﻳﺐ ﺩﻭﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮ ﺭ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻣﺎﻟﻚ .ﰒ ﺍﻟﺬﻳﻦ ﺃﺳﻘﻄﻮﻩ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺎﻛ ﻢ ﺽ ﻗﺪ ﻓﺮﺿﻬﺎ ﱂ ﺗﺴﻘﻂ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ .ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻻ ﻳﺆﺛﱢﺮ ﻓﺮ ﺍﳊﺎﻛﻢ ﰲ ﻭﺟﻮﺎ ﺷﻴﺌﹰﺎ ﺇﺫﺍ ﺳﻘﻄﺖ ﲟﻀﻰ ﺍﻟﺰﻣﺎﻥ ،ﻭﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﰲ $ﳏ ﺮ ِﺭ ِﻩ ،#ﺍﻟﻔﺮﻕ ﺑﲔ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﻭﺇﺫﺍ ﻏﺎﺏ ﻣﺪ ﹰﺓ ﻭﱂ ﻳﻨﻔﻖ ،ﻟﺰﻣﻪ ﻧﻔﻘ ﹸﺔ ﺍﳌﺎﺿﻲ ،ﻭﻋﻨﻪ :ﻻ ﻳﻠﺰﻣﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻛ ﻢ ﻗﺪ ﻓﺮﺿﻬﺎ. ﻭﺃﻣﺎ ﻧﻔﻘ ﹸﺔ ﺃﻗﺎﺭﺑﻪ ،ﻓﻼ ﺗﻠﺰﻣﻪ ﻟِﻤﺎ ﻣﻀﻰ ﻭﺇﻥ ﻓﺮﺿﺖ ﺇﻻ ﺃﻥ ﻳﺴﺘﺪﺍﻥ ﻋﻠﻴﻪ ﺑﺈﺫﻥ ﺍﳊﺎﻛﻢ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻔﺮﺽ ﺍﳊﺎﻛﻢ ﰲ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﳌﺎ ﻼ ﻭﺗﻮﺟﻴﻬﺎﹰ ،ﺃﻣﺎ ﺍﻟﻨﻘﻞﹸ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﲪﺪ ،ﻭﻻ ﻋﻦ ﻗﺪﻣﺎﺀ ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻧﻘ ﹰ ﺃﺻﺤﺎﺑﻪ ﺍﺳﺘﻘﺮﺍ ﺭ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﻓﺮﺿﻬﺎ ﺍﳊﺎﻛﻢ ،ﻭﻻ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ، ﻭﻗﺪﻣﺎﺀ ﺃﺻﺤﺎﺑﻪ ﻭﺍﶈﻘﻘﲔ ﳌﺬﻫﺒﻪ ﻣﻨﻬﻢ ،ﻛﺼﺎﺣﺐ $ﺍﳌﻬﺬﺏ ،#ﻭ$ﺍﳊﺎﻭﻱ ،#ﻭ$ﺍﻟﺸﺎﻣﻞ،# ﻁ ﻭ$ﺍﻟﻨﻬﺎﻳﺔ ،#ﻭ$ﺍﻟﺘﻬﺬﻳﺐ ،#ﻭ$ﺍﻟﺒﻴﺎﻥ ،#ﻭ$ﺍﻟﺬﺧﺎﺋﺮ #ﻭﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺇﻻ ﺍﻟﺴﻘﻮ ﹸ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻓﺮﺽ ،ﻭﺇﳕﺎ ﻳﻮﺟﺪ ﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﺇﺫﺍ ﹶﻓ ﺮﺿﻬﺎ ﺍﳊﺎﻛﻢ ﰲ $ﺍﻟﻮﺳﻴﻂ #ﻭ$ﺍﻟﻮﺟﻴﺰ،# ﻭﺷﺮﺡ ﺍﻟﺮﺍﻓﻌﻲ ﻭﻓﺮﻭﻋﻪ ،ﻭﻗﺪ ﺻﺮﺡ ﻧﺼﺮ ﺍﳌﻘﺪﺳﻲ ﰲ $ﺬﻳﺒﻪ ،#ﻭﺍﶈﺎﻣﻠﻲ ﰲ $ﺍﻟﻌﺪﺓ،# ﻭﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﰲ $ﺍﻟﺘﻤﻬﻴﺪ ،#ﻭﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﰲ $ﺍﳌﻌﺘﻤﺪ #ﺑﺄﺎ ﻻ ﺗﺴﺘﻘﺮ ﻭﻟﻮ ﻓﺮﺿﻬﺎ ﺍﳊﺎﻛﻢ ،ﻭﻋﻠﱠﻠﻮﺍ ﺍﻟﺴﻘﻮﻁ ﺑﺄﺎ ِﲡﺐ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻮﺍﺳﺎﺓ ﻹِﺣﻴﺎﺀ ﺍﻟﻨﻔﺲ ،ﻭﳍﺬﺍ ﻻ ﲡﺐ ﻣﻊ ﻳﺴﺎﺭ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻴ ﹸﻞ ﻳﻮﺟﺐ ﺳﻘﻮﻃﹶﻬﺎ ﻓﺮﺿﺖ ﺃﻭ ﱂ ﺗﻔﺮﺽ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻌﺎﱄ: ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﺇﻣﺘﺎﻉ ﻻ ﲤﻠﻴﻚ ،ﻭﻣﺎ ﻻ ﳚﺐ ﻓﻴﻪ ﺍﻟﺘﻤﻠﻴﻚ ،ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﻜﻔﺎﻳﺔ ،ﺍﺳﺘﺤﺎﻝ ﻣﺼﲑﻩ ﺩﻳﻨﹰﺎ ﰲ ﺍﻟﺬﻣﺔ ،ﻭﺍﺳﺘﺒﻌﺪ ﳍﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﻧﻔﻘ ﹶﺔ ﺏ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻊ ﺇﳚﺎﺏ ﺍﻟﺼﻐﲑ ﺗﺴﺘ ِﻘ ﺮ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﺑﺎﻟﻎ ﰲ ﺗﻀﻌﻴﻔﻪ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﺇﳚﺎ ﻋﻮﺽ ﻣﺎ ﻣﻀﻰ ﻣﺘﻨﺎﻗﺾ ،ﰒ ﺍﻋﺘﺬﺭ ﻋﻦ ﺗﻘﺪﻳﺮﻫﺎ ﰲ ﺻﻮﺭﺓ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻷﺻﺢ .ﺇﺫﺍ ﻗﻠﻨﺎ: ﺇﻥ ﺍﻟﻨﻔﻘﺔ ﻟﻪ ﺑﺄﻥ ﺍﳊﺎﻣﻞ ﻣﺴﺘﺤﻘﺔ ﳍﺎ ﺃﻭ ﻣﻨﺘﻔﻌﺔ ﺎ ﻓﻬﻲ ﻛﻨﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ .ﻗﺎﻝ:ﻭﳍﺬﺍ ﻗﹸﻠﻨﺎ: ﻼ. ﺗﺘﻘﺪﺭ،ﰒ ﻗﺎﻝ :ﻫﺬﺍ ﰲ ﺍﳊﻤﻞ ﻭﺍﻟﻮﻟﺪ ﺍﻟﺼﻐﲑ ،ﺃﻣﺎ ﻧﻔﻘﺔ ﻏﲑﳘﺎ ،ﻓﻼ ﺗﺼﲑ ﺩﻳﻨﹰﺎ ﺃﺻ ﹰ ﺍﻧﺘﻬﻰ.
٣٤٦ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻫﺆﻻﺀ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻥ ﰲ ﺗﺼﻮ ِﺭ ﻓﺮﺽ ﺍﳊﺎﻛﻢ ﻧﻈﺮﺍ ،ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻌﺘﻘﺪ ﺳﻘﻮﻃﹶﻬﺎ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﺃﻭ ﻻ ،ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ،ﱂ ﻳﺴﻎ ﻟﻪ ﺍﳊﻜﻢ ﲞﻼﻓﻪ، ﻭﺇﻟﺰﺍﻡ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻏ ﲑ ﻻﺯﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﺘﻘﺪ ﺳﻘﻮﻃﹶﻬﺎ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﺑ ِﻪ ﻗﺎﺋﻞ ﺇﻻ ﰲ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﻋﻠﻰ ﻭﺟﻪ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ .ﻓﺈﻣﺎ ﺃﻥ ﻳﻌﲏ ﺑﺎﻟﻔﺮﺽ ﺍﻹِﳚﺎﺏ ،ﺃﻭ ﺕ ﺍﻟﻮﺍﺟﺐ ،ﺃﻭ ﺗﻘﺪﻳﺮﻩ ﺃﻭ ﺃﻣﺮﹰﺍ ﺭﺍﺑﻌﹰﺎ ﻓﺈﻥ ﺃﹸﺭﻳ ﺪ ﺑﻪ ﺍﻹِﳚﺎﺏ ،ﻓﻬﻮ ﲢﺼﻴ ﹸﻞ ﺍﳊﺎﺻﻞ ﻭﻻ ﺇﺛﺒﺎ ﺕ ﺍﻟﻮﺍﺟﺐ ،ﻓﻔﺮﺿﻪ ﻭ ﻋ ﺪﻣﻪِ ﺳﻴﺎﻥ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺃﺛ ﺮ ﻟﻔﺮﺿﻪ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺇﺛﺒﺎ ﺗﻘﺪﻳ ﺮ ﺍﻟﻮﺍﺟﺐ ،،ﻓﺎﻟﺘﻘﺪﻳ ﺮ ﺇﳕﺎ ﻳ ﺆﺛﱢﺮ ﰲ ﺻﻔﺔ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﻻ ﰲ ﺳﻘﻮﻃِﻪ ﻭﻻ ﺛﺒﻮﺗِﻪ ،ﻓﻼ ﺃﺛﺮ ﻟﻔﺮﺿﻪ ﰲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺒﺘﺔ ،ﻫﺬﺍ ﻣﻊ ﻣﺎ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻣِﻦ ﻣﺼﺎﺩﻣﺔ ﺐ ﺍﻟﻨﻔﻘ ﹸﺔ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﻴﻄﻌﻤﻬﻢ ﳑﺎ ﻳﺄﻛﻞ ،ﻭﻳﻜﺴﻮﻫﻢ ﺍﻷﺩﻟ ِﺔ ﺍﻟﱵ ﺗﻘﺪﻣﺖ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﺟ ﳑﺎ ﻳﻠﺒﺲ .،ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺃﻣ ﺮ ﺭﺍﺑﻊ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺑﻴﺎﻧﻪ ﻟﻴﻨﻈﺮ ﻓﻴﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﺍﻷﻣ ﺮ ﺍﻟﺮﺍﺑﻊ ﺍﳌﺮﺍ ﺩ ﻫﻮ ﻋﺪ ﻡ ﺍﻟﺴﻘﻮﻁ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻓﻬﺬﺍ ﻫﻮ ﳏﻞﱡ ﺍﳊﻜﻢ، ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺛﺮ ﻓﻴﻪ ﺣﻜ ﻢ ﺍﳊﺎﻛﻢ ،ﻭﺗﻌﻠﱠﻖ ﺑﻪ .ﻗﻴﻞ :ﻓﻜﻴﻒ ﻳﻤﻜ ﻦ ﺃﻥ ﻳﻌﺘ ِﻘ ﺪ ﺍﻟﺴﻘﻮﻁ ،ﰒ ﻳﻠﺰﻡ ﻭﻳﻘﻀﻲ ﲞﻼﻓﻪ؟ ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﻋﺪ ﻡ ﺍﻟﺴﻘﻮﻁ ،ﻓﺨﻼﻑ ﺍﻹِﲨﺎﻉ ،ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻻ ﻳﺰﻳ ﹸﻞ ﺍﻟﺸﻲ َﺀ ﻋﻦ ﺻﻔﺘﻪ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺻﻔﺔ ﻫﺬﺍ ﺍﻟﻮﺍﺟِﺐ ﺳﻘﻮﻃﻪ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﺷﺮﻋﹰﺎ ﱂ ﻳﺰﻟﻪ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻋﻦ ﺻﻔﺘﻪ .ﻓﺈﻥ ﻗﻴﻞ :ﺑﻘﻲ ﻗﺴﻢ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﳊﺎﻛ ﻢ ﻁ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﻣﺎ ﱂ ﻳﻔ ِﺮﺽ ،ﻓﺈﻥ ﻓﹸ ِﺮﺿﺖ ،ﺍﺳﺘﻘﺮﺕ ﻓﻬﻮ ﳛﻜﻢ ﺑﺎﺳﺘﻘﺮﺍﺭﻫﺎ ﻷﺟﻞ ﺍﻟﺴﻘﻮ ﹶ ﺍﻟﻔﺮﺽ ﻻ ﺑﻨﻔﺲ ﻣﻀﻲ ﺍﻟﺰﻣﺎﻥ .ﻗﻴﻞ :ﻫﺬﺍ ﻻ ﻳﺠﺪﻱ ﺷﻴﺌﺎﹰ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺳﻘﻮﻃﻬﺎ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﺇﻥ ﻫﺬﺍ ﻫﻮ ﺍﳊ ﻖ ﻭﺍﻟﺸﺮﻉ ،ﱂ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻠﺰﻡ ﲟﺎ ﻳﻌﺘﻘﺪ ﺳﻘﻮﻃﻪ ﻭﻋﺪﻡ ﺛﺒﻮﺗﻪ، ﺐ ﻃﻌﺎﻡ ﻏﲑ ﻣﻀﻄﺮ ،ﻓﻘﻀﻲ ﺑﻪ ﻭﻣﺎ ﻫﺬﺍ ﺇﻻ ﲟﺜﺎﺑﺔ ﻣﺎ ﻟﻮ ﺗﺮﺍﻓﻊ ﺇﻟﻴﻪ ﻣﻀﻄﺮ ،ﻭﺻﺎﺣ ﺽ ﺃﻧﻪ ﻟﻠﻤﻀﻄﺮ ﺑﻌﻮﺿﻪ ،ﻓﻠﻢ ﻳﺘﻔﻖ ﹶﺃ ﺧﺬﹸﻩ ﺣﱴ ﺯﺍﻝ ﺍﻻﺿﻄﺮﺍﺭ ،ﻭﱂ ﻳﻌﻂ ﺻﺎﺣﺒﻪ ﺍﻟﻌﻮ ﺐ ﻳﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ﻹِﺣﻴﺎﺀ ﻣﻬﺠﺘﻪ، ﻳﻠﺰﻣﻪ ﺑﺎﻟﻌﻮﺽ ،ﻭﻳ ﹾﻠ ﺰﻡ ﺻﺎ ِﺣﺐ ﺍﻟﻄﻌﺎﻡ ﺑﺒﺬﻟﻪ ﻟﻪ ،ﻭﺍﻟﻘﺮﻳ ﻓﺈﺫﺍ ﻣﻀﻰ ﺯﻣ ﻦ ﺍﻟﻮﺟﻮﺏ ،ﺣﺼﻞ ﻣﻘﺼﻮ ﺩ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺇﺣﻴﺎﺋﻪ ،ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺮﺟﻮﻉ ﲟﺎ ﻓﺎﺕ ﻣﻦ ﺳﺒﺐ ﺍﻹِﺣﻴﺎﺀ ،ﻭﻭﺳﻴﻠﺘﻪ ﻣﻊ ﺣﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺴﺒﺐ ﺑﺴﺒﺐ ﺁﺧﺮ. ﺾ ﻋﻠﻴﻜﻢ ﺑﻨﻔﻘ ِﺔ ﺍﻟﺰﻭﺟﺔ ،ﻓﺈﺎ ﺗﺴﺘ ِﻘ ﺮ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﻟﻮ ﱂ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﺬﺍ ﻳﻨﺘ ِﻘ ﺾ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﻠﻮ ِﻡ ﺗﻔﺮﺽ ﻣﻊ ﺣﺼﻮﻝ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻛﺮﲤﻮﻩ ﺑﻌﻴﻨﻪ .ﻗﻴﻞ :ﺍﻟﻨﻘ
٣٤٧ ﻁ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﻣﺴﺄﻟﺔ ﻧﺰﺍﻉ ،ﻓﺄﺑﻮ ﺣﻨﻴﻔﺔ ﺍﳊﻜﻢ ﺑﺎﻟﻨﺺ ﺃﻭ ﺍﻹِﲨﺎﻉ ،ﻭﺳﻘﻮ ﹸ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻳﺴﻘﻄﺎﺎ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻻ ﻳﺴﻘﻄﺎﺎ ،ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺴﻘﻄﻮﺎ ﻓﺮﻗﻮﺍ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﺑﻔﺮﻭﻕ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﺻﻠﺔ. ﺍﻟﺜﺎﱐ :ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﲡﺐ ﻣﻊ ﺍﻟﻴﺴﺎﺭ ﻭﺍﻹِﻋﺴﺎﺭ ﲞﻼﻑ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ .ﺍﻟﺜﺎﻟﺚ: ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﲡﺐ ﻣﻊ ﺍﺳﺘﻐﻨﺎﺋﻬﺎ ﲟﺎﳍﺎ ،ﻭﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﻻ ﲡﺐ ﺇﻻ ﻣﻊ ﺇﻋﺴﺎﺭﻩ ﻭﺣﺎﺟﺘﻪ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﻭﺟﺒﻮﺍ ﻟﻠﺰﻭﺟﺔ ﻧﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ،ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻗﻂ ﺃﻧﻪ ﺃﻭﺟﺐ ﻟﻠﻘﺮﻳﺐ ﻧﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ،ﻓﺼﺢ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺃﻣﺮﺍﺀ ﺍﻷﺟﻨﺎﺩ ﰲ ﺭﺟﺎﻝ ﻏﺎﺑﻮﺍ ﻋﻦ ﻧﺴﺎﺋﻬﻢ ،ﻓﺄﻣﺮﻫﻢ ﺑﺄﻥ ﻳﻨﻔﻘﻮﺍ ﺃﻭ ﻳﻄﻠﻘﻮﺍ ،ﻓﺈﻥ ﻃﻠﻘﻮﺍ ،ﺑﻌﺜﻮﺍ ﺑﻨﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ،ﻭﱂ ﻳﺨﺎﻟﻒ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺫﻟﻚ ﻣﻨﻬﻢ ﳐﺎﻟﻒ .ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻫﺬﻩ ﻧﻔﻘ ﹲﺔ ﻭﺟﺒﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹِﲨﺎﻉ ،ﻭﻻ ﻳﺰﻭﻝ ﻣﺎ ﻭﺟﺐ ﺬﻩ ﺍﳊﺠﺞ ﺇﻻ ﲟﺜﻠﻬﺎ. ﻗﺎﻝ ﺍﳌﺴﻘﻄﻮﻥ :ﻗﺪ ﺷﻜﺖ ﻫﻨﺪ ﺇﱃ ﺍﻟﻨﱯ ج ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻻ ﻳﻌﻄﻴﻬﺎ ﻛﻔﺎﻳﺘﻬﺎ، ﺠﻮﺯ ﳍﺎ ﺃﺧﺬ ﻣﺎ ﻣﻀﻰ ،ﻭﻗﻮﻟﹸﻜﻢ :ﺇﺎ ﻓﺄﺑﺎﺡ ﳍﺎ ﺃﻥ ﺗﺄﺧﺬ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﱂ ﻳ ﻧﻔﻘﺔ ﻣﻌﺎﻭﺿﺔ ،ﻓﺎﳌﻌﺎﻭﺿﺔ ﺇﳕﺎ ﻫﻲ ﺑﺎﻟﺼﺪﺍﻕ ،ﻭﺇﳕﺎ ﺍﻟﻨﻔﻘﺔ ﻟﻜﻮﺎ ﰲ ﺣﺒﺴﻪ ،ﻓﻬﻲ ﻋﺎِﻧﻴ ﹲﺔ ﺼ ﹸﻞ ﻟﻪ ﻋﻨﺪﻩ ﻛﺎﻷﺳﲑ ،ﻓﻬﻰ ﻣﻦ ﲨﻠﺔ ﻋﻴﺎﻟﻪ ،ﻭﻧﻔﻘﺘﻬﺎ ﻣﻮﺍﺳﺎﺓ ،ﻭﺇﻻ ﻓﻜﻞ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﳛ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﺜ ﹸﻞ ﻣﺎ ﳛﺼﻞ ﻟﻶﺧﺮ ،ﻭﻗﺪ ﻋﺎﻭﺿﻬﺎ ﻋﻠﻰ ﺍﳌﻬﺮ ،ﻓﺈﺫﺍ ﺍﺳﺘﻐﻨﺖ ﻋﻦ ﻧﻔﻘﺔ ﻣﺎ ﱯ ج ﺟﻌﻞ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻛﻨﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﺑﺎﳌﻌﺮﻭﻑ، ﻣﻀﻰ ﻓﻼ ﻭﺟﻪ ﻹِﻟﺰﺍﻡ ﺍﻟﺰﻭﺝ ﺑﻪ ،ﻭﺍﻟﻨ ﻭﻛﻨﻔﻘﺔ ﺍﻟﺮﻗﻴﻖ ﻓﺎﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﺇﳕﺎ ﻭﺟﺒﺖ ﺑﺎﳌﻌﺮﻭﻑ ﻣﻮﺍﺳﺎﺓ ﻹِﺣﻴﺎﺀ ﻧﻔﺲ ﻣﻦ ﻫﻮ ﰲ ﻣﻠﻜﻪ ﻭﺣﺒﺴﻪ ،ﻭﻣﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺭﺣﻢ ﻭﻗﺮﺍﺑﺔ ،ﻓﺈﺫﺍ ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻓﻼ ﻭﺟﻪ ﻱ ﻣﻌﺮﻭﻑ ﰲ ﺇﻟﺰﺍﻣﻪ ﻧﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ﻭﺣﺒﺴﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺍﻟﺘﻀﻴﻴﻖ ﻹِﻟﺰﺍﻡ ﺍﻟﺰﻭﺝ ﺎ ،ﻭﺃ ﻋﻠﻴﻪ ،ﻭﺗﻌﺬﻳﺒﻪ ﺑﻄﻮﻝ ﺍﳊﺒﺲ ،ﻭﺗﻌﺮﻳﺾ ﺍﻟﺰﻭﺟﺔ ﻟﻘﻀﺎﺀ ﺃﻭﻃﺎﺭﻫﺎ ﻣِﻦ ﺍﻟﺪﺧﻮﻝ ﻭﺍﳋﺮﻭﺝ ﻭﻋﺸﺮ ِﺓ ﺍﻷﺧﺪﺍﻥ ﺑﺎﻧﻘﻄﺎﻉ ﺯﻭﺟﻬﺎ ﻋﻨﻬﺎ ،ﻭﻏﻴﺒ ِﺔ ﻧﻈﺮﻩ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ،ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﳌﻨﺘﺸﺮ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﺣﱴ ﺇﻥ ﺍﻟﻔﺮﻭﺝ ﹶﻟﺘﻌ ﺞ ﺇﱃ ﺍﻟﻠﱠﻪ ﻣﻦ ﺣﺒﺲ ﲪﺎﺎ ﻭﻣﻦ ﻳﺼﻮﺎ ﻋﻨﻬﺎ ،ﻭﺗﺴﻴﻴﺒﻬﺎ ﰲ ﺃﻭﻃﺎﺭﻫﺎ ،ﻭﻣﻌﺎﺫ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺄﰐ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﳍﺬﺍ ﺍﻟﻔﺴﺎﺩ
٣٤٨ ﺝ ﺇﺫﺍ ﻃﻠﻘﻮﺍ ﺍﻟﺬﻱ ﻗﺪ ﺍﺳﺘﻄﺎﺭ ﺷﺮﺍﺭﻩ ،ﻭﺍﺳﺘﻌﺮﺕ ﻧﺎﺭﻩ ،ﻭﺇﳕﺎ ﺃﻣﺮ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻷﺯﻭﺍ ﺃﻥ ﻳﺒﻌﺜﻮﺍ ﺑﻨﻔﻘﺔ ﻣﺎ ﻣﻀﻰ ،ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺇﺫﺍ ﹶﻗﺪِﻣﻮﺍ ﺃﻥ ﻳﻔﺮﺿﻮﺍ ﻧﻔﻘﹶﺔ ﻣﺎ ﻣﻀﻰ ،ﻭﻻ ﻳ ﻌ ﺮﻑ ﺫﻟﻚ ﻋﻦ ﺻﺤﺎﰊ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻹِﻟﺰﻡ ﺑﺎﻟﻨﻔﻘﺔ ﺍﳌﺎﺿﻴﺔ ﺑﻌ ﺪ ﺍﻟﻄﻼﻕ ﻭﺍﻧﻘﻄﺎﻋﻬﺎ ﺑﺎﻟﻜﹸﻠﻴﺔ ﺍﻹِﻟﺰﺍ ﻡ ﺎ ﺇﺫﺍ ﻋﺎﺩ ﺍﻟﺰﻭﺝ ﺇﱃ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻹِﻗﺎﻣﺔ ،ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺰﻭﺟ ﹶﺔ ﺑﻜﻞ ﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ،ﻓﺎﻋﺘﺒﺎ ﺭ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻏ ﲑ ﺻﺤﻴﺢ ،ﻭﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﲡﺐ ﻳﻮﻣﹰﺎ ﺑﻴﻮﻡ ،ﻓﻬﻲ ﻛﻨﻔﻘ ِﺔ ﺍﻟﻘﺮﻳﺐ ،ﻭﻣﺎ ﻣﻀﻰ ﻓﻘﺪ ﺍﺳﺘﻐﻨﺖ ﻋﻨﻪ ﲟﻀﻲ ﻭﻗﺘﻪ ،ﻓﻼ ﻭﺟ ﻪ ﻹِﻟﺰﺍﻡ ﺍﻟﺰﻭﺝ ﺑﻪ ،ﻭﺫﻟﻚ ﺿ ﺪ ﻣﺎ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ، ﻣﻨﺸﺄ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ،ﻭﻫﻮ ِ ﺏ ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺍﳌﺨﺘﺎ ﺭ ﺍﻟﺬﻱ ﻻ ﺗﻘﺘﻀﻲ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﻏﲑﻩ ،ﻭﻗﺪ ﺻﺮﺡ ﺃﺻﺤﺎ ﺍﻟﺸﺎﻓﻌﻲ ،ﺑﺄﻥ ﻛﺴﻮﺓ ﺍﻟﺰﻭﺟﺔ ﻭﺳﻜﻨﻬﺎ ﻳﺴﻘﹸﻄﺎﻥ ﲟﻀﻰ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﻗﻴﻞ :ﺇﻤﺎ ﺇﻣﺘﺎﻉ ﻻ ﲤﻠﻴﻚ ،ﻓﺈﻥ ﳍﻢ ﰲ ﺫﻟﻚ ﻭﺟﻬﲔ. ﻓﺼﻞ
ﺽ ﺍﻟﺪﺭﺍﻫﻢ ،ﻓﻼ ﺃﺻﻞ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟِﻪ ج ،ﻭﻻ ﻭﺃﻣﺎ ﻓﺮ ﺺ ﻋﻠﻴﻪ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻻ ﺗﺎﺑﻌﻴﻬﻢ ،ﻭﻻ ﻧ ﺐ ﺍﻵﺛﺎﺭ ﻭﺍﻟﺴﻨﻦ، ﺃﺣ ﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻭﻻ ﻏﲑﻫﻢ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹِﺳﻼﻡ ،ﻭﻫﺬﻩ ﻛﺘ ﻭﻛﻼ ﻡ ﺍﻷﺋﻤﺔ ﺑﲔ ﺃﻇﻬﺮﻧﺎ ،ﻓﺄﻭ ِﺟﺪﻭﻧﺎ ﻣﻦ ﺫﻛﺮ ﻓﺮ ﺽ ﺍﻟﺪﺭﺍﻫﻢ .ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭﺟﺐ ﺽ ﺍﻟﺪﺭﺍﻫﻢ ،ﺑﻞ ﻧﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻟﺮﻗﻴﻖ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﻟﻴﺲ ﻣِﻦ ﺍﳌﻌﺮﻭﻑ ﻓﺮ ﺐ ﺍﻟﺸﺮﻉ ﺃﻥ ﻳﻄﻌﻤﻬﻢ ﳑﺎ ﻳﺄﻛﻞ ،ﻭﻳﻜﺴﻮﻫﻢ ﳑﺎ ﻳ ﹾﻠﺒﺲ، ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﻧﺺ ﻋﻠﻴﻪ ﺻﺎﺣ ﺽ ﺍﻟﺪﺭﺍﻫﻢ ﻋﻠﻰ ﺍﳌﻨﻔﻖ ﻣﻦ ﺍﳌﻨﻜﺮ ،ﻭﻟﻴﺴﺖ ﺍﻟﺪﺭﺍﻫ ﻢ ﻣﻦ ﻟﻴﺲ ﺍﳌﻌﺮﻭﻑ ﺳﻮﻯ ﻫﺬﺍ ،ﻭﻓﺮ ﺽ ﻋﻤﺎ ﱂ ﻳﺴﺘﻘﺮ ﻭﱂ ﳝﻠﻚ ،ﻓﺈﻥ ﻧﻔﻘﺔ ﺍﻷﻗﺎﺭِﺏ ﺼ ﺢ ﺍﻻﻋﺘﻴﺎ ﺍﻟﻮﺍﺟﺐ ﻭﻻ ﻋﻮﺿﻪ ،ﻭﻻ ﻳ ِ ﻭﺍﻟﺰﻭﺟﺎﺕ ﺇﳕﺎ ﲡﺐ ﻳﻮﻣﹰﺎ ﻓﻴﻮﻣﺎﹰ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺴﺘﻘﺮﺓ ﱂ ﺗﺼﺢ ﺍﳌﻌﺎﻭﺿ ﹸﺔ ﻋﻨﻬﺎ ﺑﻐﲑ ﺭﺿﻰ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻘﺮﻳﺐ ،ﻓﺈﻥ ﺍﻟﺪﺭﺍﻫﻢ ﲡﻌ ﹸﻞ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻷﺻﻠﻲ ،ﻭﻫﻮ ﺇﻣﺎ ﺍﻟ ﱪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﻭ ﺍﻟﻄﻌﺎ ﻡ ﺍﳌﻌﺘﺎﺩ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ،ﻓﻜﻴﻒ ﻳﺠﱪ ﻋﻠﻰ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻰ ﺫﻟﻚ ﺑﺪﺭﺍﻫﻢ ﻣِﻦ ﻏﲑ ﺭِﺿﺎﻩ ،ﻭﻻ ﺇﺟﺒﺎﺭ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﳐﺎﻟﻒ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ، ﻭﻧﺼﻮﺹ ﺍﻷﺋﻤﺔ ،ﻭﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ،ﻭﻟﻜﻦ ﺇﻥ ﺍﺗﻔﻖ ﺍﳌﻨ ِﻔﻖ ﻭﺍﳌﻨﻔﻖ ﻋﻠﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﺟﺎﺯ ﺽ ﺍﻟﺰﻭﺟﺔ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻮﺍﺟﺒﺔ ﳍﺎ ﻧﺰﺍﻉ ﻣﻌﺮﻭﻑ ﰲ ﺑﺎﺗﻔﺎﻗﻬﻤﺎ ،ﻫﺬﺍ ﻣﻊ ﺃﻧﻪ ﰲ ﺟﻮﺍﺯ ﺍﻋﺘﻴﺎ ِ
٣٤٩ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ ،ﻓﻘﻴﻞ :ﻻ ﺗﻌﺘﺎﺽ ،ﻷﻥ ﻧﻔﻘﺘﻬﺎ ﻃﻌﺎﻡ ﺛﺒﺖ ﰲ ﺍﻟﺬﻣﺔ ﻋﻮﺿﺎﹰ ،ﻓﻼ ﺽ ﻻ ﺑﺪﺍﺭﻫﻢ ﻭﻻ ﺽ ﻋﻨﻪ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ،ﻛﺎﳌﺴﻠﻢ ﻓﻴﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﳚﻮ ﺯ ﺍﻻﻋﺘﻴﺎ ﺗﻌﺘﺎ ﺽ ﻤﺎ ﺭﺑﺎﹰ ،ﻫﺬﺍ ﺽ ﺑﻐﲑ ﺍﳋﺒﺰ ﻭﺍﻟﺪﻗﻴﻖ ،ﻓﺈﻥ ﺍﻻﻋﺘﻴﺎ ﺛﻴﺎﺏ ،ﻭﻻ ﺷﻲﺀ ﺍﻟﺒﺘﺔ ،ﻭﻗﻴﻞ :ﺗﻌﺘﺎ ﺽ ﻋﻦ ﺍﳌﺎﺿﻲ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻞ ،ﱂ ﻳﺼﺢ ﻋﻨﺪﻫﻢ ﻭﺟﻬﹰﺎ ﻭﺍﺣﺪﺍﹰ، ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﻋﺘﻴﺎ ﻷﺎ ﺑﺼﺪﺩ ﺍﻟﺴﻘﻮﻁ ،ﻓﻼ ﻳﻌﻠﻢ ﺍﺳﺘﻘﺮﺍﺭﻫﺎ. ﺫﻛﺮ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﲤﻜﲔ ﺍﳌﺮﺃﺓ ﻣﻦ ﻓﺮﺍﻕ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﺃﻋﺴﺮ ﺑﻨﻔﻘﺘﻬﺎ. ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ $ﺻﺤﻴﺤﻪ ،#ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻗﺎﻝ ﺼ ﺪﹶﻗ ِﺔ ﻣﺎ ﺗ ﺮ ﻙ ِﻏ ﲎ ،#ﻭﰲ ﻟﻔﻆ$ :ﻣﺎ ﻛﺎﻥ ﻋ ﻦ ﹶﻇ ﻬ ِﺮ ِﻏﲎ ،ﻭﺍﻟﻴﺪ ﻀﻞﹸ ﺍﻟ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ$ :ﹶﺃ ﹾﻓ ﺍﻟﻌ ﹾﻠﻴﺎ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟﻴ ِﺪ ﺍﻟﺴﻔﻠﹶﻰ ،ﻭﺍﺑ ﺪﹾﺃ ﺑِﻤﻦ ﺗﻌﻮ ﹸﻝ ،#ﺗﻘﻮﻝ ﺍﳌﺮﺃ ﹸﺓ :ﺇﻣﺎ ﺃﻥ ﺗﻄ ِﻌﻤﲎ،ﻭﺇﻣﺎ ﺃﻥ ﺗ ﹶﻄﹼﻠﻘﹶﲏ ،ﻭﻳﻘﻮﻝ ﺍﻟﻌﺒ ﺪ :ﺃﻃﻌﻤﲏ ﻭﺍﺳﺘﻌﻤِﻠﲏ ،ﻭﻳﻘﻮﻝ ﺍﻟﻮﻟ ﺪ :ﺃﻃﻌﻤﲏ ،ﺇﱃ ﻣﻦ ﺗﺪﻋﲏ؟ ﻗﺎﻟﻮﺍ: ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﲰﻌ ﺲ ﺃﰊ ﻫﺮﻳﺮﺓ).(١ ﺖ ﻫﺬﺍ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻗﺎﻝ :ﻻ .ﻫﺬﺍ ِﻣ ﻦ ﻛِﻴ ِ ﻭﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺑﻪ ﻭﻗﺎﻝ ﻓﻴﻪ$ :ﻭﺍﺑﺪﺃ ﺑِﻤﻦ ﺗﻌﻮ ﹸﻝ ،#ﻓﻘﻴﻞ :ﻣﻦ ﻚ ﻳﻘﹸﻮ ﹸﻝ :ﹶﺃ ﹾﻃ ِﻌﻤﲏ ﻚ ﺗﻘﹸﻮ ﹸﻝ :ﹶﺃ ﹾﻃ ِﻌﻤﲏ ﻭﺇ ﹼﻻ ﻓﹶﺎﺭِﻗﲏ ،ﺧﺎﺩِﻣ ﺃﻋﻮ ﹸﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ$ :ﺍ ﻣﺮﺃﺗ ﻭﺍ ﺳﺘ ﻌ ِﻤﻠﹾﲏ ،ﻭﹶﻟﺪ ﻙ ﻳﻘﹸﻮ ﹸﻝ :ﹶﺃ ﹾﻃ ِﻌﻤﲏ ﺇﱃ ﻣﻦ ﺗﺘﺮﻛﲏ؟ .#ﻭﻫﺬﺍ ﰲ ﲨﻴﻊ ﻧﺴﺦ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺎﺋﻲ ،ﻫﻜﺬﺍ ،ﻭﻫﻮ ﻋﻨﺪﻩ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺳﻌﻴﺪ ﻭﳏﻤﺪ ﺛﻘﺘﺎﻥ).(٢ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﺎﻓﻌﻲ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻣﻄﺮ ،ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﺑﻦ ﻓﺮﻭﺥ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﺎﺻﻢ ،ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺍﻟﻨ ﱯ ج ﻗﺎﻝ$ :ﺍ ﹶﳌ ﺮﹶﺃﺓﹸ ﺗﻘﹸﻮ ﹸﻝ ِﻟ ﺰ ﻭ ِﺟﻬﺎ :ﹶﺃ ﹾﻃ ِﻌﻤﲏ ﹶﺃ ﻭ ﹶﻃﱢﻠﻘﹾﲏ#ﺍﳊﺪﻳﺚ).(٣ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ :ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺴﻤﺎﻙ ،ﻭﻋﺒ ﺪ ﺍﻟﺒﺎﻗﻲ ﺍﺑﻦ ﻗﺎﻧﻊ، ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ ،ﻗﺎﻟﻮﺍ :ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳋﺰﺍﺯ ،ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٤٠ ،٤٣٩/٩ ) (٢ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٩٦١١ﻭ ).(٧٧٢٧ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ) (٣٩٧/٣ﻭﺳﻨﺪﻩ ﺣﺴﻦ.
٣٥٠ ﺍﻟﺒﺎﻭﺭﺩﻱ،ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﻕ ﺑﻴﻨ ﻬﻤﺎ) .(١ﻭﺬﺍ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ،ﰲ ﺍﻟﺮﺟﻞ ﻻ ﳚﺪ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﻗﺎﻝ :ﻳ ﹶﻔﺮ ﺍﻹِﺳﻨﺎﺩ ﺇﱃ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺪﻟﺔ ،ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨﱯ ج ﻣﺜﻠﻪ).(٢ ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ $ﺳﻨﻨﻪ :#ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺃﰊ ﺍﻟﺰﻧﺎﺩ ،ﻗﺎﻝ :ﺳﺄﻟﺖ ﻕ ﺑﻴﻨﻬﻤﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ. ﺠﺪ ﻣﺎ ﻳﻨ ِﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﹶﺃﻳﻔ ﺮ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺍﻟﺮﺟﻞ ﻻ ﻳ ِ ﻗﻠﺖ ﺳﻨﺔ؟ ﻗﺎﻝ :ﺳﻨﺔ .ﻭﻫﺬﺍ ﻳﻨﺼﺮﻑ ﺇﱃ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻐﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ. ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻳﺠﱪ ﻋﻠﻰ ﺃﻥ ﻳﻨ ِﻔ ﻖ ﺃﻭ ﻳﻄﱢﻠﻖ ،ﺭﻭﻯ ﺳﻔﻴﺎﻥ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ،ﻗﺎﻝ :ﺇﺫﺍ ﱂ ﳚﺪ ﺍﻟﺮﺟ ﹸﻞ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﺃﹸ ﺟِﺒ ﺮ ﻋﻠﻰ ﻃﻼﻗﻬﺎ. ﺍﻟﺜﺎﱐ :ﺇﳕﺎ ﻳﻄﻠﱢﻘﻬﺎ ﻋﻠﻴﻪ ﺍﳊﺎﻛﻢ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ،ﻟﻜﻨﻪ ﻗﺎﻝ :ﻳﺆﺟﻞ ﰲ ﻋﺪﻡ ﺍﻟﻨﻔﻘﺔ ﺷﻬﺮﺍ ﻭﳓﻮﻩ ،ﻓﺈﻥ ﺍﻧﻘﻀﻰ ﺍﻷﺟ ﹸﻞ ﻭﻫﻲ ﺣﺎﺋﺾ ،ﺃﹸ ﺧ ﺮ ﺣﱴ ﺗﻄﻬﺮ ،ﻭﰲ ﺍﻟﺼﺪﺍﻗﺔ ﻋﺎﻣﲔ ،ﰒ ﻳﻄﻠﻘﻬﺎ ﻋﻠﻴﻪ ﺍﳊﺎﻛ ﻢ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ،ﻓﺈﻥ ﺃﻳﺴﺮ ﰲ ﺍﻟﻌﺪﺓ ،ﻓﻠﻪ ﺍﺭﲡﺎﻋﻬﺎ ،ﻭﻟﻠﺸﺎﻓﻌﻲ ﻗﻮﻻﻥ. ﺴ ِﺮ ﺩﻳﻨﹰﺎ ﳍﺎ ﰲ ﺫﻣﺘﻪ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﺰﻭﺟﺔ ﲣﲑ ﺇﻥ ﺷﺎﺀﺕ ﺃﻗﺎﻣﺖ ﻣﻌﻪ ،ﻭﺗﺒﻘﻰ ﻧﻔﻘﺔ ﺍﳌﹸ ﻌ ِ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ :ﻫﺬﺍ ﺇﺫﺍ ﺃﻣﻜﻨﺘﻪ ﻣِﻦ ﻧﻔﺴﻬﺎ ،ﻭﺇﻥ ﱂ ﺗﻤﻜﻨﻪ ،ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ ،ﻭﺇﻥ ﺷﺎﺀﺕ، ﻓﺴﺨﺖ ﺍﻟﻨﻜﺎﺡ. ﺴﺐ ،ﻭﺍﳌﺬﻫﺐ ﺝ ﻳﺪﻩ ﻋﻨﻬﺎ ﻟﺘﻜﺘ ِ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﻟﻴﺲ ﳍﺎ ﺃﻥ ﺗﻔﺴﺦ ،ﻟﻜﻦ ﻳﺮﻓﻊ ﺍﻟﺰﻭ ﺃﺎ ﲤِﻠﻚ ﺍﻟﻔﺴﺦ. ﻕ ﺃﻭ ﻓﺴﺦ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ. ﻗﺎﻟﻮﺍ :ﻭﻫﻞ ﻫﻮ ﻃﻼ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻃﻼﻕ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺣﱴ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻄﱢﻠ ﹶﻘﻬﺎ ﺃﻭ ﻳﻨﻔﻖ، ﻓﺈﻥ ﺃﰉ ﻃﻠﻖ ﺍﳊﺎﻛﻢ ﻋﻠﻴﻪ ﻃﻠﻘ ﹰﺔ ﺭﺟﻌﻴﺔﹰ ،ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ ،ﻃﻠﱠ ﻖ ﻋﻠﻴﻪ ﺛﺎﻧﻴﺔ ،ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(٣٩٧/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(٣٩٧/٣
٣٥١ ﻃﻠﻖ ﻋﻠﻴﻪ ﺛﺎﻟﺜﺔ. ﺖ ﺍﻹِﻋﺴﺎﺭ ،ﰒ ﺗﻔﺴﺦ ﻫﻲ، ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻓﺴﺦ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﳊﺎﻛﻢ ﻟﻴﺜﺒ ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺍﳌﻘﺎﻡ ،ﰒ ﺃﺭﺍﺩﺕ ﺍﻟﻔﺴﺦ ،ﻣﻠﻜﺘﻪ ،ﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻳﺘﺠﺪﺩ ﻭﺟﻮﺑﻬﺎ ﻛﻞ ﻳﻮﻡ، ﻭﻫﻞ ﲤﻠﻚ ﺍﻟﻔﺴ ﺦ ﰲ ﺍﳊﺎﻝ ﺃﻭﻻ ﲤِﻠﻜﹸﻪ ﺇﻻ ﺑﻌﺪ ﻣﻀﻲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ؟ ﻭﻓﻴﻪ ﻗﻮﻻﻥ .ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ :ﺍﻟﺜﺎﱐ .ﻗﺎﻟﻮﺍ :ﻓﻠﻮ ﻭﺟﺪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻧﻔﻘﺘﻬﺎ ﻭﺗﻌﺬﱠﺭ ﻋﻠﻴﻪ ﻧﻔﻘ ﹸﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ، ﻑ ﻫﺬﺍ ﺍﻹِﻣﻬﺎﻝ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﻭﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ :ﻳﺆﺟﻞ ﺳﻨﺔ ﻓﻬﻞ ﳚﺐ ﺍﺳﺘﺌﻨﺎ ﰒ ﻳﻔﺴﺦ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟ ِﻌﻨﲔ .ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ :ﻳﻀﺮﺏ ﻟﻪ ﺷﻬﺮ ﺃﻭ ﺷﻬﺮﺍﻥ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺍﻟﺸﻬ ﺮ ﻭﳓﻮﻩ .ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺘﺎﻥ .ﺇﺣﺪﺍﳘﺎ ،ﻭﻫﻲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ :ﺃﻥ ﺍﳌﺮﺃﺓ ﲣﻴ ﺮ ﺑﲔ ﺍﳌﻘﺎﻡ ﻣﻌﻪ ﻭﺑﲔ ﺍﻟﻔﺴﺦ .ﻓﺈﻥ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻔﺴﺦ ﺭﻓﻌﺘﻪ ﺇﱃ ﺍﳊﺎﻛﻢ ،ﻓﻴﺨﻴﺮ ﺍﳊﺎﻛﻢ ﺑﲔ ﺃﻥ ﻳﻔﺴﺦ ﻋﻠﻴﻪ ﺃﻭ ﳚﱪﻩ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ،ﺃﻭ ﻳﺄﺫ ﹶﻥ ﳍﺎ ﰲ ﺍﻟﻔﺴﺦ ،ﻓﺈﻥ ﻓﺴﺦ ﺃﻭ ﺃﺫﻥ ﰲ ﺍﻟﻔﺴﺦ ،ﻓﻬﻮ ﻓﺴﺦ ﻻ ﻃﻼﻕ ﻭﻻ ﺭﺟﻌﺔ ﻟﻪ ،ﻭﺇﻥ ﺃﻳﺴﺮ ﰲ ﺍﻟﻌﺪﺓ .ﻭﺇﻥ ﺃﺟﱪﻩ ﻋﻠﻰ ﺍﻟﻄﻼﻕ، ﺴﺮ ،ﺃﻭ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ ،ﻓﻄﻠﺒﺖ ﻓﻄﻠﻖ ﺭﺟﻌﻴﺎﹰ ،ﻓﻠﻪ ﺭﺟﻌﺘﻬﺎ ،ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ ﻭﻫﻮ ﻣ ﻌ ِ ﺍﻟﻔﺴﺦ ،ﻓﺴﺦ ﻋﻠﻴﻪ ﺛﺎﻧﻴﹰﺎ ﻭﺛﺎﻟﺜﺎﹰ ،ﻭﺇﻥ ﺭﺿﻴﺖ ﺍﳌﻘﺎﻡ ﻣﻌﻪ ﻣﻊ ﻋﺴﺮﺗﻪ ،ﰒ ﺑﺪﺍ ﳍﺎ ﺍﻟﻔﺴﺦ ،ﺃﻭ ﺗﺰﻭﺟﺘﻪ ﻋﺎﳌﺔ ﺑﻌﺴﺮﺗﻪ ،ﰒ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻔﺴﺦ ،ﻓﻠﻬﺎ ﺫﻟﻚ. ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﻇﺎﻫ ﺮ ﻛﻼﻡ ﺃﲪﺪ :ﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﺍﻟﻔﺴ ﺦ ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻭﻳﺒﻄﻞ ﺧﻴﺎﺭﻫﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻷﺎ ﺭﺿﻴﺖ ﺑﻌﻴﺒﻪ ،ﻭﺩﺧﻠﺖ ﰲ ﺍﻟﻌﻘﺪ ﻋﺎﳌ ﹰﺔ ﺑﻪ ،ﻓﻠﻢ ﲤﻠﻚ ﺍﻟﻔﺴﺦ ،ﻛﻤﺎ ﻟﻮ ﺗﺰ ﻭﺟﺖ ِﻋﻨﻴﻨﺎ ﻋﺎﳌ ﹰﺔ ﺑﻌﻨﺘﻪ .ﻭﻗﺎﻟﺖ ﺑﻌﺪ ﺍﻟﻌﻘﺪ :ﻗﺪ ﺭﺿﻴﺖ ﺑﻪ ِﻋﻨﻴﻨﹶﺎ .ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ :ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﳌﺬﻫﺐ ﻭﺍﳊﺠﺔ. ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﳍﺎ ﺍﻟﻔﺴ ﺦ -ﻭﺇﻥ ﺭﺿﻴﺖ ﺑﺎﳌﻘﺎﻡ -ﻗﺎﻟﻮﺍ :ﺣﻘﱡﻬﺎ ﻣﺘﺠﺪﺩ ﻛﻞ ﻳﻮﻡ، ﻁ ﺣﻘﻬﺎ ﻓﻴﻤﺎ ﱂ ﳚﺐ ﻓﻴﺘﺠ ﺪ ﺩ ﳍﺎ ﺍﻟﻔﺴ ﺦ ﺑﺘﺠ ﺪ ِﺩ ﺣﻘﻬﺎ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺭﺿﺎﻫﺎ ﻳﺘﻀﻤﻦ ﺇﺳﻘﺎ ﹶ ﻓﺠ ِﻪ ﻣِﻦ ﺍﻟﺰﻣﺎﻥ ،ﻓﻠﻢ ﻳﺴﻘﻂ ﻛﺈﺳﻘﺎﻁ ﺍﻟﺸﻔﻌﺔ ﻗﺒﻞ ﺍﻟﺒﻴﻊ .ﻗﺎﻟﻮﺍ :ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺳﻘﻄﺖ ﺍﻟﻨﻔﻘﺔ ﺍﳌﺴﺘﻘﺒﻠﺔ ،ﱂ ﺗﺴﻘﻂ ،ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺳﻘﻄﺘﻬﺎ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﲨﻠﺔ ﻭﺭﺿﻴﺖ ﺑﻼ ﻧﻔﻘﺔ، ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺳﻘﻄﺖ ﺍﳌﻬﺮ ﻗﺒﻠﻪ ،ﱂ ﻳﺴﻘﻂ ،ﻭﺇﺫﺍ ﱂ ﻳﺴﻘﻂ ﻭﺟﻮﺑﻬﺎ ﱂ ﻳﺴﻘﻂ ﺍﻟﻔﺴﺦ ﺍﻟﺜﺎﺑﺖ ﺑﻪ .ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺴﻘﻮﻁ ﺃﺟﺎﺑﻮﺍ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﺣﻘﻬﺎ ﰲ ﺍﳉﻤﺎﻉ ﻳﺘﺠﺪﺩ ،ﻭﻣﻊ ﻉ ﻓﻴﻪ. ﻚ ﺍﻟﺮﺟﻮ ﻫﺬﺍ ﺇﺫﺍ ﺃﺳﻘﻄﺖ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺦ ﺑﺎﻟ ﻌﻨﺔ ﺳﻘﻂ ،ﻭﱂ ﺗ ﻤِﻠ ِ ﺱ ﻋﻠﻰ ﺃﺻ ٍﻞ ﻏ ِﲑ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻭﻻ ﻚ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﻧﻔﻘﺘﻬﺎ ﻗﻴﺎ ﻗﺎﻟﻮﺍ :ﻭﻗﻴﺎﺳﻜﻢ ﺫﻟ
٣٥٢ ﻁ ﺍﻟﺸﻔﻌﺔ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ،ﻛﻤﺎ ﺻ ﺢ ﻋﻦ ﺛﺎﺑﺖ ﺑﺎﻟﺪﻟﻴﻞ ،ﺑﻞ ﺍﻟﺪﻟﻴ ﹸﻞ ﻳﺪ ﹸﻝ ﻋﻠﻰ ﺳﻘﻮ ِ ﺤﻞﱡ ﻟﻪ ﺃﻥ ﻳﺒﻴ ﻊ ﺣﱴ ﻳﺆ ِﺫ ﹶﻥ ﺷﺮِﻳ ﹶﻜﻪ ،ﻓﺈﻥ ﺑﺎﻋﻪ ﻭﹶﻟ ﻢ ﻳﺆﺫِﻩ ،ﻓﹶﻬ ﻮ ﹶﺃ ﺣ ﻖ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﻻ ﻳ ِ ﻚ ﻃﻠﺒﻬﺎ ﺑﻌﺪﻩ ،ﻭﺣﻴﻨﺌﺬ ﺑِﺎﻟﺒﻴ ِﻊ ،(١)#ﻭﻫﺬﺍ ﺻﺮﻳ ﺢ ﰲ ﺃﻧﻪ ﺇﺫﺍ ﺃﺳﻘﻄﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﱂ ﳝِﻠ ﻼ ﻟﺴﻘﻮﻁ ﺣﻘﻬﺎ ﻣِﻦ ﺍﻟﻨﻔﻘﺔ ﺑﺎﻹِﺳﻘﺎﻁ ،ﻭﻧﻘﻮﻝ :ﺧﻴﺎ ﺭ ﻟﺪﻓﻊ ﺍﻟﻀﺮﺭِ، ﻓﻴﺠﻌﻞ ﻫﺬﺍ ﺃﺻ ﹰ ﺾ ﻫﺬﺍ ﺑﺎﻟﻌﻴﺐ ﰲ ﺍﻟﻌﲔ ﺍﳌﺆﺟﺮﺓ ،ﻓﺈﻥ ﻓﺴﻘﻂ ﺑﺈﺳﻘﺎﻃﻪ ﻗﺒﻞ ﺛﺒﻮﺗﻪ ،ﻛﺎﻟﺸﻔﻌﺔ ،ﰒ ﻳﻨﺘﻘ ﺍﳌﺴﺘﺄﺟ ﺮ ﺇﺫﺍ ﺩﺧ ﹶﻞ ﻋﻠﻴﻪ ،ﺃﻭ ﻋِﻠ ﻢ ﺑﻪ ،ﰒ ﺍﺧﺘﺎﺭ ﺗﺮﻙ ﺍﻟﻔﺴﺦ ،ﱂ ﻳﻜﻦ ﻟﻪ ﺍﻟﻔﺴ ﺦ ﺑﻌﺪ ﻫﺬﺍ، ﻭﲡﺪﺩ ﺣﻘﱢﻪ ﺑﺎﻻﻧﺘﻔﺎﻉ ﹸﻛ ﱠﻞ ﻭﻗﺖ ،ﻛﺘﺠﺪﺩ ﺣﻖ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺳﻮﺍﺀ ﻭﻻ ﻓﺮﻕ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﻟﻮ ﺃﺳﻘﻄﻬﺎ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ،ﺃﻭ ﺃﺳﻘﻂ ﺍﳌﻬ ﺮ ﻗﺒﻠﹸﻪ ،ﱂ ﻳﺴﻘﻂ ،ﻓﻠﻴﺲ ﺇﺳﻘﺎﻁ ﺍﳊ ﻖ ﻗﺒﻞ ﺍﻧﻌﻘﺎﺩ ﺳﺒﺒﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻛﺈﺳﻘﺎﻃﻪ ﺑﻌﺪ ﺍﻧﻌﻘﺎﺩ ﺳﺒﺒﻪ ،ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺇﲨﺎﻉ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺧﻼﻑ ،ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺍﻹِﺳﻘﺎﻃﲔ ،ﻭﺳﻮﻳﻨﺎ ﺑﲔ ﺍﳊﹸﻜﻤﲔ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﺍﻣﺘﻨﻊ ﺍﻟﻘﻴﺎﺱ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﻟﻴﺲ ﳍﺎ ﺍﻟﻔﺴﺦ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺻﺎﺣﺒﻴﻪ. ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﻠﺰﻣﻬﺎ ﲤﻜﻴﻨﻪ ﻣِﻦ ﺍﻻﺳﺘﻤﺘﺎﻉِ ،ﻷﻧﻪ ﱂ ﻳﺴﻠﻢ ﺇﻟﻴﻬﺎ ﻋﻮﺿﻪ ،ﻓﻠﻢ ﻳﻠﺰﻣﻬﺎ ﺗﺴﻠﻴﻤﻪ ،ﻛﻤﺎ ﻟﻮ ﺃﻋﺴﺮ ﺍﳌﺸﺘﺮﻱ ﺑﺜﻤﻦ ﺍﳌﺒﻴﻊ ،ﱂ ﳚﺐ ﺗﺴﻠﻴﻤﻪ ﺇﻟﻴﻪ ،ﻭﻋﻠﻴﻪ ﲣﻠﻴ ﹸﺔ ﺳﺒﻴﻠﻬﺎ ﺐ ﳍﺎ ،ﻭﲢﺼﻞ ﻣﺎﺗﻨﻔﻘﻪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ،ﻷﻥ ﰲ ﺣﺒﺴﻬﺎ ﺑﻐﲑ ﻧﻔﻘﺔ ﺇﺿﺮﺍﺭﹰﺍ ﺎ. ﺴ ﻟِﺘﻜﺘ ِ ﻼ ﳝﻠﻚ ﺣﺒﺴﻬﺎ؟ ﻗﻴﻞ ﻗﺪ ﻗﺎﻟﹸﻮﺍ ﺃﻳﻀﹰﺎ :ﻻ ﳝِﻠﻚ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﻮﺳِﺮﺓﹰ ،ﻓﻬ ﱠ ﺣﺒﺴﻬﺎ ،ﻷﻧﻪ ﺇﳕﺎ ﳝﻠِﻜ ﻪ ﺇﺫﺍ ﻛﻔﺎﻫﺎ ﺍﳌﺆﻧﺔ ،ﻭﺃﻏﻨﺎﻫﺎ ﻋﻤﺎ ﻻ ﺑﺪ ﳍﺎ ﻣﻨﻪ ﻣِﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ، ﻚ ﺣﺒﺴﻬﺎ ،ﻭﻫﺬﺍ ﻭﳊﺎﺟﺘﻪ ﺇﱃ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﻟﻮﺍﺟﺐ ﻟﻪ ﻋﻠﻴﻬﺎ ،ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﻫﺬﺍ ﻭﻫﺬﺍ ﱂ ﻳ ﻤِﻠ ﻗﻮ ﹸﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ. ﺖ ﻋﻄﺎﺀ ﻋﻤﻦ ﻻ ﳚﺪ ﻣﺎ ﻳﺼﻠ ﺢ ﺍﻣﺮﺃﺗﻪ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ :ﺳﺄﻟ ﻣِﻦ ﺍﻟﻨﻔﻘﺔ؟ ﻗﺎﻝ :ﻟﻴﺲ ﳍﺎ ﺇﻻ ﻣﺎ ﻭﺟﺪﺕ ،ﻟﻴﺲ ﳍﺎ ﺃﻥ ﻳﻄﻠﻘﻬﺎ .ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ، ﺠ ﺰ ﻋﻦ ﻧﻔﻘﺔ ﺍﻣﺮﺃﺗﻪ :ﻗﺎﻝ :ﺗﻮﺍﺳﻴﻪ ﻋﻦ ﲨﺎﻋﺔ ،ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻟﺮﺟﻞ ﻳﻌ ِ ﻭﺗﺘﻘﻲ ﺍﻟﻠﱠﻪ ﻭﺗﺼِﺒﺮ ،ﻭﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ .ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻗﺎﻝ: ﻕ ﺑﻴﻨﻬﻤﺎ؟ ﻗﺎﻝ :ﺗﺴﺘﺄﱐ ﺑﻪ ﻭﻻ ﺖ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺭﺟﻞ ﻻ ﳚﺪ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﺃﻳﻔ ﺮ ﺳﺄﻟ ﺠ ﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺑﻌﺪ ﻋﺴﺮ ﻳﺴﺮﹰﺍ﴾ ﺴﹰﺎ ﺇ ﱠﻻ ﻣﺎ ﺁﺗﺎﻫﺎ ﺳﻴ ﻒ ﺍﻟﻠﱠﻪ ﻧ ﹾﻔ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺗﻼ ﴿ :ﹶﻻ ﻳ ﹶﻜﻠﱢ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٣٤) (١٦٠٨
٣٥٣ ]ﺍﻟﻄﻼﻕ .[٧ :ﻗﺎﻝ ﻣﻌﻤﺮ :ﻭﺑﻠﻐﲏ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﺜ ﹸﻞ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻱ ﺳﻮﺍﺀ. ﺴﺮ ﺯﻭﺟﻬﺎ ﺑﻨﻔﻘﺘﻬﺎ :ﻗﺎﻝ :ﻫﻲ ﺍﻣﺮﺃﺓ ﻭﺫﻛﺮ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ،ﰲ ﺍﳌﺮﺃﺓ ﻳ ﻌ ِ ﺍﺑﺘﻠﻴﺖ ،ﻓﻠﺘﺼﱪ ﻭﻻ ﺗﺄﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ. ﺙ ﺭﻭﺍﻳﺎﺕ ،ﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ. ﺖ :ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺛﻼ ﹸ ﻗﻠ ﺕ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺭﻭﻯ ﺍﺑ ﻦ ﻭﻫﺐ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺍﻟﺰﻧﺎﺩ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﺷﻬﺪ ﻼ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﻘﻮﻝ ﻟﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺷﻜﺖ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﻳﻨ ِﻔﻖ ﻋﻠﻴﻬﺎ :ﺃﺿﺮﺑﻮﺍ ﻟﻪ ﺃﺟ ﹰ ﺷﻬﺮﹰﺍ ﺃﻭ ﺷﻬﺮﻳﻦ ،ﻓﺈﻥ ﱂ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﺇﱃ ﺫﻟﻚ ﺍﻷﺟﻞ ،ﻓﺮﻗﻮﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ. ﻼ ﺷﻜﻰ ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺫﻛﺮ ﺍﺑﻦ ﻭﻫﺐ ،ﻋﻦ ﺍﺑﻦ ﳍﻴﻌﺔ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺃﻥ ﺭﺟ ﹰ ﻼ ﻻ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ،ﻓﺄﺭﺳﻞ ﺇﱃ ﺍﻟﺰﻭﺝ ،ﻓﺄﺗﻰ، ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺄﻧﻪ ﺃﻧﻜﺢ ﺍﺑﻨﺘﻪ ﺭﺟ ﹰ ﻓﻘﺎﻝ :ﺃﻧﻜﺤﲏ ﻭﻫﻮ ﻳ ﻌﹶﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﱄ ﺷﻲﺀ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺃﻧﻜﺤﺘﻪ ﻭﺃﻧﺖ ﺗﻌ ِﺮﻓﹸﻪ؟ ﻗﺎﻝ: ﻧﻌﻢ .ﻗﺎﻝ :ﻓﻤﺎ ﺍﻟﺬﻱ ﺃﺻﻨﻊ؟ ﺍﺫﻫﺐ ﺑﺄﻫﻠﻚ. ﺐ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﹸﻛﻠﱢﻬﻢ ،ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﻓﻴﻬﺎ ﻣﺎﻟﻚ ﻭﻏ ﲑﻩ، ﻭﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﻣﺬﻫ ﻕ ﺑﻴﻨﻬﻤﺎ .ﻓﻘﻴﻞ ﺱ ﻳﻘﻮﻟﻮﻥ :ﺇﺫﺍ ﱂ ﻳﻨﻔﻖ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﻓﹸ ﺮ ﺖ ﺍﻟﻨﺎ ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﺃﺩﺭﻛ ﺱ ﺴﺮﻭﻥ ﻭﳛﺘﺎﺟﻮﻥ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻟﻴﺲ ﺍﻟﻨﺎ ﻟﻪ :ﻗﺪ ﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻳﻌ ِ ﺍﻟﻴﻮﻡ ﻛﺬﻟﻚ ،ﺇﳕﺎ ﺗﺰﻭﺟﺘﻪ ﺭﺟﺎ ًﺀ. ﻭﻣﻌﲎ ﻛﻼﻣﻪ :ﺃﻥ ﻧﺴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﹸﻛﻦ ﻳِ ﺮ ﺩ ﹶﻥ ﺍﻟﺪﺍ ﺭ ﺍﻵَﺧﺮﺓ ،ﻭﻣﺎ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳﻜﻦ ﻣﺮﺍ ﺩ ﻫﻦ ﺍﻟﺪﻧﻴﺎ ،ﻓﻠﻢ ﻳﻜ ﻦ ﻳﺒﺎﻟﲔ ﺑﻌﺴﺮ ﺃﺯﻭﺍﺟﻬﻦ ،ﻷﻥ ﺃﺯﻭﺍﺟﻬﻦ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ .ﻭﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻴﻮﻡ ،ﻓﺈﳕﺎ ﻳﺘﺰﻭﺟﻦ ﺭﺟﺎﺀ ﺩﻧﻴﺎ ﺍﻷﺯﻭﺍﺝ ﻭﻧﻔﻘﺘﻬﻢ ﻭﻛﺴﻮﻢ ،ﻓﺎﳌﺮﺃﺓ ﻑ ﻛﺎﳌﺸﺮﻭﻁ ﰲ ﺍﻟﻌﻘﺪ ،ﻭﻛﺎﻥ ﺇﳕﺎ ﺗﺪﺧﻞ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺭﺟﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻓﺼﺎﺭ ﻫﺬﺍ ﺍﳌﻌﺮﻭ ﰲ ﰲ ﺃﺻﻞ ﻣﺬﻫﺒﻪ، ﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻧﺴﺎﺋﻬﻢ ﻛﺎﳌﺸﺮﻭﻁ ﰲ ﺍﻟﻌﻘﺪ ،ﻭﺍﻟﺸﺮﻁ ﺍﻟﻌﺮ ﹼ ﻋﺮ ﻛﺎﻟﻠﻔﻈﻲ ،ﻭﺇﳕﺎ ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﺎﻟﻚ ﻛﻼﻣﻪ ﻫﺬﺍ ﻣﻦ ﱂ ﻳﻔﻬﻤﻪ ﻭﻳﻔﻬﻢ ﻏﻮﺭﻩ. ﺲ ﺣﱴ ﳚ ﺪ ﻣﺎ ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﻣﺬﻫﺐ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺃﻋﺴﺮ ﺑﺎﻟﻨﻔﻘﺔ ،ﺣِﺒ ﻳﻨﻔﻘﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺣﻜﺎﻩ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﺑﻦ ﺣﺰﻡ،ﻭﺻﺎﺣﺐ$ﺍﳌﻐﲏ#ﻭﻏﲑﳘﺎ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﻨﱪﻱ ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ .ﻭﻳﺎﻟﻠﹼﻪ ﺍﻟﻌﺠﺐ! ﻷﻱ ﺷﻲﺀ ﻳﺴﺠﻦ ﻭﻳﺠﻤﻊ ﻋﻠﻴﻪ ﺑﲔ ﻋﺬﺍﺏ ﺍﻟﺴﺠﻦ ﻭﻋﺬﺍﺏ ﺍﻟﻔﻘﺮ ،ﻭﻋﺬﺍﺏ ﺍﻟﺒﻌﺪ ﻋﻦ ﺃﻫﻠِﻪ؟ ﺳﺒﺤﺎﻧﻚ ﻫﺬﺍ ﺘﺎﻥ ﻋﻈﻴﻢ ،ﻭﻣﺎ ﺃﻇﻦ ﻣﻦ ﺷ ﻢ ﺭﺍﺋﺤﺔ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻝ ﻫﺬﺍ.
٣٥٤ ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﻣﺬﻫﺐ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺍﳌﺮﺃ ﹶﺓ ﺗ ﹶﻜﻠﱠﻒ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺐ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ،ﻭﻫﻮ ﺧ ﲑ ﺑﻼ ﺷﻚ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﻌﻨﱪﻱ. ﻧﻔﻘﺔ ﻧﻔﺴﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻗﺎﻝ ﰲ $ﺍﶈﻠﻰ :#ﻓﺈﻥ ﻋﺠﺰ ﺍﻟﺰﻭﺝ ﻋﻦ ﻧﻔﻘﺔ ﻧﻔﺴﻪ ،ﻭﺍﻣﺮﺃﺗﻪ ﻏﻨﻴﺔﹲ ،ﹸﻛﻠﱢﻔﺖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ،ﻭﻻ ﺗﺮﺟﻊ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﺇﻥ ﺃﻳﺴﺮ ،ﺑﺮﻫﺎ ﹸﻥ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﴿ ﻭ ﻋﻠﹶﻰ ﺍﳌ ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪ ﺲ ﺇ ﻻ ﻭ ﺳﻌﻬﺎ ﹶﻻ ﺗﻀﺎ ﺭ ﻭﺍِﻟ ﺪ ﹲﺓ ﺑﻮﻟﹶﺪ ﻫﺎ ﻭ ﹶﻻ ﺴ ﻮﺗﻬﻦ ﺑِﺎﳌ ﻌﺮﻭﻑ ﻻ ﺗﻜﹶﻠﻒ ﻧ ﹾﻔ ِﺭ ﺯﹸﻗ ﻬﻦ ﻭ ِﻛ ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ﻣﻮﻟﹸﻮ ﺩ ﹶﻟﻪِ ﺑﻮﻟ ِﺪ ِﻩ ﻭ ﻋﻠﹶﻰ ﺍﻟﻮﺍ ِﺭ ِ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٣ :ﻓﺎﻟﺰﻭﺟ ﹸﺔ ﻭﺍﺭﺛﺔ ،ﻓﻌﻠﻴﻬﺎ ﺍﻟﻨﻔﻘ ﹸﺔ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ. ﻑ ﻣﺎ ﻓﻬﻤﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻕ ﺍﻵﻳﺔ ،ﻟﺘﺒﲔ ﻟﻪ ﻣﻨﻬﺎ ﺧﻼ ﻭﻳﺎ ﻋﺠﺒﹰﺎ ﻷﰊ ﳏﻤﺪ! ﻟﻮ ﺗﺄﻣﻞ ﺳﻴﺎ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٣ :ﻭﻫﺬﺍ ﺴ ﻮﺗ ﻬﻦ ﺑﺎ ﹶﳌ ﻌﺮﻭ ِ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﻭ ﻋﻠﹶﻰ ﺍﳌﹶﻮﻟﹸﻮ ِﺩ ﹶﻟﻪِ ﺭ ﺯﹸﻗ ﻬﻦ ﻭ ِﻛ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٣ :ﻓﺠﻌﻞ ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ﺿﻤ ﲑ ﺍﻟﺰﻭﺟﺎﺕ ﺑﻼ ﺷﻚ ،ﰒ ﻗﺎﻝ ﴿ :ﻭ ﻋﻠﹶﻰ ﺍﻟﻮﺍ ِﺭ ِ ﺙ ﺍﻟﻮﻟﺪ ﻣﻦ ﺭﺯﻕ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻭﻛﺴﻮﻦ ﺑﺎﳌﻌﺮﻭﻑ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻭﺍﺭﺙ ﺍﳌﻮﻟﻮﺩ ﻟﻪ ،ﺃﻭ ﻭﺍﺭ ِ ﻣﺜﻞ ﻣﺎ ﻋﻠﻰ ﺍﳌﹶﻮﺭﻭﺙ ،ﻓﺄﻳﻦ ﰲ ﺍﻵﻳﺔ ﻧﻔﻘﺔ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻭﺟﺎﺕ؟ ﺣﱴ ﳛﻤﻞ ﻋﻤﻮﻣﻬﺎ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ. ﻭﺍﺣﺘﺞ ﻣﻦ ﻟﹶﻢ ﻳﺮ ﺍﻟﻔﺴﺦ ﺑﺎﻹِﻋﺴﺎﺭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃِ﴿ :ﻟﻴﻨ ِﻔ ﻖ ﺫﹸﻭ ﺳ ﻌ ٍﺔ ِﻣ ﻦ ﺳ ﻌِﺘ ِﻪ ﻭ ﻣ ﻦ ﻗﹸ ِﺪ ﺭ ﻋﹶﻠﻴ ِﻪ ِﺭ ﺯﻗﹸﻪ ﹶﻓ ﹾﻠﻴﻨ ِﻔ ﻖ ِﻣﻤﺎ ﺁﺗﺎ ﻩ ﺍﻟﻠﱠﻪ ﻻ ﻳ ﹶﻜﻠﱢ ﻒ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﹰﺎ ﺇﻻ ﻣﺎ ﺃﺗﺎﻫﺎ﴾ ]ﺍﻟﻄﻼﻕ[٧ : ﻗﺎﻟﻮﺍ :ﻭﺇﺫﺍ ﱂ ﻳﻜﻠﻔﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻨﻔﻘﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻓﻘﺪ ﺗﺮﻙ ﻣﺎ ﻻ ﳚﺐ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﺄﰒ ﺑﺘﺮﻛﻪ ،ﻓﻼ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻠﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺒﻪ ﻭﺳﻜﹶﻨﻪ ﻭﺗﻌﺬﻳﺒﻪ ﺑﺬﻟﻚ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ ،ﺩﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻮﺟﺪﺍﻩ ﺟﺎﻟﺴﹰﺎ ﺣﻮﻟﻪ ﻧﺴﺎﺅﻩ ﻭﺍﲨﹰﺎ ﺳﺎﻛﺘﺎﹰ ،ﻓﻘﺎ ﹶﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻳﺎ ﻚ ﺤ ﻀِ ﺕ ﻋﻨﻘﻬﺎ ،ﻓ ﺖ ﺇﻟﻴﻬﺎ ،ﻓﻮﺟﺄ ﺖ ﺑﻨﺖ ﺧﺎﺭﺟﺔ ﺳﺄﻟﺘﲏ ﺍﻟﻨﻔﻘﺔ ﻓﻘﻤ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ! ﻟﻮ ﺭﺃﻳ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺎﻝ :ﻫﻦ ﺣ ﻮﻟِﻲ ﻛﻤﺎ ﺗﺮﻯ ﻳﺴﺄﻟﻨﲏ ﺍﻟﻨﻔﻘﺔ ،ﻓﻘﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻋﺎﺋﺸﺔ ﳚﹸﺄ ﻋﻨﻘﻬﺎ ،ﻭﻗﺎﻡ ﻋﻤﺮ ﺇﱃ ﺣﻔﺼﺔ ﳚﺄ ﻋﻨﻘﻬﺎ ،ﻛﻼﳘﺎ ﻳﻘﻮ ﹸﻝ :ﺗﺴﺄﻟ ﻦ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻓﻘﻠﻦ :ﻭﺍﷲ ﻻ ﻧﺴﹶﺄﻝﹸ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺷﻴﺌﹰﺎ ﺃﺑﺪﹰﺍ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﰒ ﺍﻋﺘﺰ ﹸﳍﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺷﻬﺮﹰﺍ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ).(١ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) .(١٤٧٨ﰲ ﺍﻟﻄﻼﻕ.
٣٥٥ ﻗﺎﻟﻮﺍ :ﻓﻬﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻳﻀﺮﺑﺎﻥ ﺍﺑﻨﺘﻴﻬﻤﺎ ﲝﻀﺮﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫ ﺳﺄﻻﻩ ﻧﻔﻘ ﹰﺔ ﻻ ِﳚﺪﻫﺎ .ﻭﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻀﺮِﺑﺎ ﻃﺎﻟﺒﺘﲔ ﻟﻠﺤﻖ ،ﻭﻳﻘﺮﳘﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣ ﻖ ﳍﻤﺎ ﻓﻴﻤﺎ ﻃﻠﺒﺘﺎﻩ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﰲ ﺣﺎﻝ ﺍﻹِﻋﺴﺎﺭ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻃﻠﺒﻬﻤﺎ ﳍﺎ ﺑﺎﻃﻼﹰ ،ﻓﻜﻴﻒ ﲤﻜﻦ ﺍﳌﺮﺃ ﹸﺓ ﻣﻦ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪﻡ ﻣﺎ ﻟﻴﺲ ﳍﺎ ﻃﻠﺒﻪ ،ﻭﻻ ﺴ ﺮ ﺇﱃ ﺍﳌﻴﺴﺮﺓ ،ﻭﻏﺎﻳ ﹸﺔ ﺍﻟﻨﻔﻘﺔ ﳛﻞﱡ ﳍﺎ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﱠﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﻨ ِﻈ ﺮ ﺍﳌﹸ ﻌ ِ ﺴ ﺮ ِﺓ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺇﻥ ﻗﻴﻞ :ﺗﺜﺒﺖ ﺃﻥ ﺗﻜﻮﻥ ﺩﻳﻨﺎﹰ ،ﻭﺍﳌﺮﺃ ﹸﺓ ﻣﺄﻣﻮﺭﺓ ﺑﺈﻧﻈﺎﺭ ﺍﻟﺰﻭﺝ ﺇﱃ ﺍﳌﻴ ﰲ ﺫﻣﺔ ﺍﻟﺰﻭﺝ ،ﻭﺇﻥ ﻗﻴﻞ :ﺗﺴﻘﻂ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ،ﻓﺎﻟﻔﺴﺦ ﺃﺑﻌﺪ ﻭﺃﺑﻌﺪ. ﺼ ﺪﹶﻗ ِﺔ ﻗﺎﻟﻮﺍ :ﻓﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻭﺟﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊ ﻖ ﺍﻟﺼ ﱪ ﻋﻠﻰ ﺍﳌﻌﺴﺮ ،ﻭﻧﺪﺑﻪ ﺇﱃ ﺍﻟ ﺑﺘﺮﻙ ﺣﻘﻪ ،ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ،ﻓﺠﻮ ﺭ ﱂ ﻳﺒﺤﻪ ﻟﻪ ،ﻭﳓﻦ ﻧﻘﻮ ﹸﻝ ﳍ ِﺬ ِﻩ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﻗﺎﻝ ﻚ ﺼﺪﻗﻲ ،ﻭﻻ ﺣ ﻖ ﹶﻟ ِ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﳍﺎ ﺳﻮﺍ ًﺀ ﺑﺴﻮﺍﺀٍ؟ ﺇﻣﺎ ﺃﻥ ﺗﻨﻈﺮﻳﻪ ﺇﱃ ﺍﳌﻴﺴﺮﺓ ،ﻭﺇﻣﺎ ﺃﻥ ﺗ ﻓﻴﻤﺎ ﻋﺪﺍ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ. ﻑ ﻑ ﺃﺿﻌﺎ ِ ﺴﺮﻭﻫﻢ ﺃﺿﻌﺎ ﺴﺮ ﻭﺍﳌﻮ ِﺳﺮ ،ﻭﻛﺎﻥ ﻣﻌ ِ ﻗﺎﻟﻮﺍ ﻭﱂ ﻳﺰﻝ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﹸ ﻌ ِ ﻂ ﺍﻣﺮﺃ ﹰﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻔﺴﺦ ﺑﺈﻋﺴﺎﺭ ﺯﻭﺟﻬﺎ ،ﻭﻻ ﺃﻋﻠﻤﻬﺎ ﱯجﻗ ﹸ ﻣﻮﺳﺮﻳﻬﻢ ،ﻓﻤﺎ ﻣﻜﱠﻦ ﺍﻟﻨ ﻉ ﺍﻷﺣﻜﺎﻡ ﺨﺖ ،ﻭﻫﻮ ﻳﺸﺮ ﺴ ﺃﻥ ﺍﻟﻔﺴ ﺦ ﺣﻖ ﳍﺎ ﻓﺈﻥ ﺷﺎﺀﺕ ،ﺻﱪﺕ ،ﻭﺇﻥ ﺷﺎﺀﺕ ،ﹶﻓ ﺐ ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﺗﺮﻛﻦ ﺣﻘﻬﻦ ،ﺃﻓﻤﺎ ﻛﺎﻥ ﻓﻴﻬﻦ ﺍﻣﺮﺃ ﹲﺓ ﻭﺍﺣﺪ ﹲﺓ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﺄﻣﺮﻩ ،ﻓﻬ ﻒ ﺗﻄﺎِﻟﺐ ﲝﻘﻬﺎ ،ﻭﻫﺆﻻﺀ ﻧﺴﺎﺅﻩ ج ﺧ ﲑ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ ﻳﻄﺎﻟﺒﻨﻪ ﺑﺎﻟﻨﻔﻘﺔ ﺣﱴ ﺃﻏﻀﺒﻨﻪ ،ﻭﺣﻠ ﺃﻻ ﻳﺪﺧ ﹶﻞ ﻋﻠﻴﻬﻦ ﺷﻬﺮﹰﺍ ﻣِﻦ ﺷﺪﺓ ﻣ ﻮ ِﺟ ﺪِﺗ ِﻪ ﻋﻠﻴﻬﻦ ،ﻓﻠﻮ ﻛﺎﻥ ﻣِﻦ ﺍﳌﺴﺘﻘﺮ ﰲ ﺷ ﺮ ِﻋ ِﻪ ﺃﻥ ﺍﳌﺮﺃﺓ ﲤِﻠﻚ ﺍﻟﻔﺴ ﺦ ﺑﺈﻋﺴﺎﺭ ﺯﻭﺟﻬﺎ ﻟﺮﻓﻊ ﺇﻟﻴﻪ ﺫﻟﻚ ،ﻭﻟﻮ ﻣِﻦ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ،ﻭﻗﺪ ﺭﻓﻊ ﺇﻟﻴﻪ ﻣﺎ ﺿﺮﻭﺭﺗﻪ ﺩﻭﻥ ﺿﺮﻭﺭﺓ ﻓﻘﺪ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﻓﻘﺪ ﺍﻟﻨﻜﺎﺡ ،ﻭﻗﺎﻟﺖ ﻟﻪ ﺍﻣﺮﺃﺓ ﺭِﻓﺎﻋﺔ :ﺇﱐ ﻕ ﺖ ﺑﻌﺪ ﺭِﻓﺎﻋﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺇﻥ ﻣﺎ ﻣﻌﻪ ِﻣﹾﺜﻞﹸ ﻫ ﺪﺑ ِﺔ ﺍﻟﺜﻮﺏ .ﺗﺮﻳﺪ ﺃﻥ ﻳ ﹶﻔ ﺮ ﻧﻜﺤ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ .ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻓﻴﻬﻢ ﰲ ﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻏﺎﻳﺔ ﺍﻟﻨﺪﺭﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻹِﻋﺴﺎﺭ ،ﻓﻤﺎ ﻃﻠﺒﺖ ﻣﻨﻪ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﺃﻥ ﻳﻔ ﺮ ﺑﺎﻹِﻋﺴﺎﺭ. ﲔ ﻟﻠﻌﺒﺎﺩ ،ﻓﻴﻔﺘ ِﻘ ﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻮﻗﺖ ﻭﻳﺴﺘﻐﲏ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻐﲎ ﻣﻄﻴﺘ ِ ﺍﻟﻮﻗﺖ ،ﻓﻠﻮ ﻛﺎﻥ ﹸﻛﻞﱡ ﻣﻦ ﺍﻓﺘﻘﺮ ،ﻓﺴﺨﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ ،ﻟﻌﻢ ﺍﻟﺒﻼﺀُ ،ﻭﺗﻔﺎﻗﻢ ﺍﻟﺸﺮ، ﺼﺒﻪ ﻭﻓﺴﺨﺖ ﺃﻧﻜﺤﺔ ﺃﻛﺜ ِﺮ ﺍﻟﻌﺎﱂ ،ﻭﻛﺎﻥ ﺍﻟﻔﺮﺍﻕ ﺑﻴ ِﺪ ﺃﻛﺜﺮ ﺍﻟﻨِﺴﺎﺀ ،ﻓﻤﻦ ﺍﻟﺬﻱ ﱂ ﺗِ
٣٥٦ ﻋﺴﺮﺓﹲ ،ﻭﻳﻌﻮﺯ ﺍﻟﻨﻔﻘﺔ ﺃﺣﻴﺎﻧﹰﺎ. ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺗﻌﺬﱠﺭ ﻣﻦ ﺍﳌﺮﺃ ِﺓ ﺍﻻﺳﺘﻤﺘﺎﻉ ﲟﺮﺽ ﻣﺘﻄﺎﻭﻝ ،ﻭﺃﻋﺴﺮﺕ ﺑﺎﳉﻤﺎﻉ ،ﱂ ﳝﻜﻦ ﺝ ﻣِﻦ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ،ﺑﻞ ﻳﻮﺟﺒﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻛﺎﻣﻠﺔ ﻣﻊ ﺇﻋﺴﺎﺭ ﺯﻭﺟﺘﻪ ﺑﺎﻟﻮﻁﺀ، ﺍﻟﺰﻭ ﻓﻜﻴﻒ ﻳﻤﻜﻨﻮﺎ ﻣِﻦ ﺍﻟﻔﺴﺢ ﺑﺈﻋﺴﺎﺭﻩ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﺍﻟﱵ ﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ؟ ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻓﻘﺪ ﺻ ﺮ ﺡ ﻓﻴﻪ ﺑﺄﻥ ﻗﻮﻟﻪ :ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮﻝ :ﺃﻧﻔﻖ ﻋﻠ ﻲ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻭﺇﻻ ﻃﻠﻘﲏ ،ﻣﻦ ﻛِﻴﺴﻪ ،ﻻ ﻣِﻦ ﻛﻼﻡ ﺍﻟﻨﱯ ج ﻭﻫﺬﺍ ﰲ $ﺍﻟﺼﺤﻴﺢ #ﻋﻨﻪ .ﻭﺭﻭﺍﻩ ﻋﻨﻪ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ،ﻭﻗﺎﻝ :ﰒ ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ .ﺇﺫﺍ ﺣﺪﺙ ﺬﺍ ﺍﳊﺪﻳﺚ :ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮﻝ، ﻓﺬﻛﺮ ﺍﻟﺰﻳﺎﺩﺓ. ﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺪﻟﺔ ،ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ، ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻋﻦ ﺍﻟﻨﱯ ج ﲟﺜﻠﻪ ،ﻓﺄﺷﺎﺭ ﺇﱃ ﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﰲ ﺍﻟﺮﺟﻞ ﻻ ﺚ ﻣﻨﻜﺮ ﻻ ﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻦ ﺍﻟﻨﱯ ﳚﺪ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ .ﻗﺎﻝ :ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻓﺤﺪﻳ ﹲ ج ﺃﺻﻼﹰ ،ﻭﺃﺣﺴ ﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻮﻗﻮﻓﺎﹰ ،ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻧﻪ ﺭﻭﻱ ﺑﺎﳌﻌﲎ ،ﻭﺃﺭﺍﺩ ﻗﻮﻟﻪ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮﻝ :ﺃﻃﻌﻤﲏ ﺃﻭ ﻃﻠﻘﲏ، ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻨﺪ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ج ،ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻻ ﳚﺪ ﻣﺎ ﻳﻨ ِﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗِﻪ ،ﻓﻘﺎﻝ :ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻓﻮﺍﻟﹼﻠ ِﻪ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﲰﻌﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﻻ ﱯ ج $ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮﻝ :ﺃﻃﻌﻤﲏ ﻱ ﻋﻦ ﺍﻟﻨ ﺣﺪﺙ ﺑﻪ ،ﻛﻴﻒ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻻ ﻳﺴﺘﺠﻴ ﺰ ﺃﻥ ﻳﺮﻭ ﻭﺇﻻ ﻃﻠﻘﲏ،# ﱯ ج.ﻭﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﻭﻳﻘﻮﻝ :ﻫﺬﺍ ﻣﻦ ﻛﻴﺲ ﺃﰊ ﻫﺮﻳﺮﺓ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﻨ ﺃﺻﻮ ﹸﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻏ ﺮ ﺍﳌﺮﺃﺓ ﺑﺄﻧﻪ ﺫﻭ ﻣﺎﻝ ،ﻓﺘﺰﻭﺟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻈﻬﺮ ﻣﻌﺪﻣﹰﺎ ﻻ ﺷﻲﺀ ﻟﻪ ،ﺃﻭ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝٍ ،ﻭﺗﺮﻙ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﻭﱂ ﺗﻘﺪ ﺭ ﻋﻠﻰ ﺃﺧﺬ ﻛﻔﺎﻳﺘﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ﺑﻨﻔﺴﻬﺎ ،ﻭﻻ ﺑﺎﳊﺎﻛﻢ ﺃﻥ ﳍﺎ ﺍﻟﻔﹶﺴﺦ ،ﻭﺇﻥ ﺗﺰﻭﺟﺘﻪ ﻋﺎﳌ ﹰﺔ ﺑﻌﺴﺮﺗﻪ ،ﺃﻭ ﻛﺎﻥ ﻣﻮﺳِﺮﺍﹰ ،ﰒ ﺃﺻﺎﺑﺘﻪ ﺟﺎﺋﺤ ﹲﺔ ﺍﺟﺘﺎﺣﺖ ﻣﺎﻟﹶﻪ ،ﻓﻼ ﻓﺴ ﺦ ﳍﺎ ﰲ ﺫﻟﻚ ،ﻭﱂ ﺗﺰﻝ ﺍﻟﻨﺎﺱ ﺗﺼﻴﺒﻬﻢ ﺍﻟﻔﺎﻗﺔ ﺑﻌﺪ ﺍﻟﻴﺴﺎﺭ ،ﻭﱂ ﺗﺮﻓﻌﻬﻢ ﺃﺯﻭﺍﺟﻬﻢ ﺇﱃ ﺍﳊﻜﺎﻡ ﻟﻴﻔﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﻦ ،ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ.
٣٥٧ ل ﺦ ﺑﺎﻹِﻋﺴﺎر ﺑﺎﻟﺼﺪاق ،وهﺬا ﻗﻮ ُ وﻗﺪ ﻗﺎل ﺟﻤﻬﻮ ُر اﻟﻔﻘﻬﺎء :ﻻ ﻳﺜﺒﺖ ﻟﻬﺎ اﻟﻔﺴ ُ ﺢ ﻣﻦ ﻣﺬهﺐ أﺣﻤﺪ رﺣﻤﻪ اﻟﻠﱠﻪ ،اﺧﺘﺎرﻩ ﻋﺎﻣﺔ أﺑﻲ ﺣﻨﻴﻔﺔ وأﺻﺤﺎﺑﻪ ،وهﻮ اﻟﺼﺤﻴ ُ ل آﺜﻴﺮ ﻣﻦ أﺻﺤﺎب اﻟﺸﺎﻓﻌﻲ .وﻓﺼﻞ اﻟﺸﻴﺦ أﺑﻮ إﺳﺤﺎق أﺻﺤﺎﺑﻪ ،وهﻮ ﻗﻮ ُ ﻞ اﻟﺪﺧﻮل ،ﺛﺒﺖ ﺑﻪ اﻟﻔﺴﺦُ ،وﺑﻌﺪﻩ وأﺑﻮ ﻋﻠﻲ ﺑﻦ أﺑﻲ هﺮﻳﺮة ،ﻓﻘﺎﻻ :إن آﺎن ﻗﺒ َ ﻻ ﻳﺜﺒﺖ ،وهﻮ أﺣ ُﺪ اﻟﻮﺟﻮﻩ ﻣﻦ ﻣﺬهﺐ أﺣﻤﺪ هﺬا ﻣﻊ أﻧﻪ ﻋِﻮض ﻣﺤﺾٌ ،وهﻮ ﻞ ﻣﺎ ﺗﻘﺮر ﻓﻲ ﻋﺪم أﺣﻖ أن ﻳﻮﻓﻰ ﻣﻦ ﺛﻤﻦ اﻟﻤﺒﻴﻊ ،آﻤﺎ دل ﻋﻠﻴﻪ اﻟﻨﺺ ،آ ﱡ اﻟﻔﺴﺦ ﺑﻪ ،ﻓﻤﺜﻠﻪ ﻓﻲ اﻟﻨﻔﻘﺔ وأوﻟﻰ.
ﻓﺈﻥ ﻗﻴﻞ :ﰲ ﺍﻹِﻋﺴﺎﺭ ﺑﺎﻟﻨﻔﻘ ِﺔ ﻣِﻦ ﺍﻟﻀﺮﺭ ﺍﻟﻼﺣﻖ ﺑﺎﻟﺰﻭﺟﺔ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻹِﻋﺴﺎﺭ ﺑﺎﻟﺼﺪﺍﻕ ،ﻓﺈﻥ ﺍﻟﺒِﻨﻴﺔ ﺗﻘﻮﻡ ﺑﺪﻭﻧﻪ ﲞﻼﻑ ﺍﻟﻨﻔﻘﺔ .ﻗﻴﻞ :ﻭﺍﻟِﺒﻨﻴﺔ ﻗﺪ ﺗﻘﻮﻡ ﺑﺪﻭﻥ ﻧﻔﻘﺘﻪ ﺑﺄﻥ ﺶ ﲟﺎ ﺗﻨ ِﻔ ﻖ ﻣﻦ ﻣﺎﳍﺎ ،ﺃﻭ ﻳﻨﻔِﻖ ﻋﻠﻴﻬﺎ ﺫﻭ ﻗﺮﺍﺑﺘﻬﺎ ،ﺃﻭ ﺗﺄﻛﻞ ﻣﻦ ﻏﺰﳍﺎ ،ﻭﺑﺎﳉﻤﻠﺔ ،ﻓﺘﻌﻴ ﺶ ﺑﻪ ﺯﻣﻦ ﺍﻟﻌﺪﺓ ،ﻭﺗﻘﺪﺭ ﺯﻣﻦ ﻋﺴﺮﺓ ﺍﻟﺰﻭﺝ ﻛﻠﻪ ﻋﺪﺓ. ﺗﻌﻴ ﰒ ﺍﻟﺬﻳﻦ ﻳﺠﻮﺯﻭﻥ ﳍﺎ ﺍﻟﻔﺴﺦ ﻳﻘﻮﻟﹸﻮﻥ :ﳍﺎ ﺃﻥ ﺗﻔﺴﺦ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻬﺎ ﺍﻟﻘﻨﺎﻃ ﲑ ﺝ ﻋﻦ ﻧﻔﻘﺘﻬﺎ ،ﻭﺑﺈﺯﺍﺀ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮ ﹸﻝ ﻣِﻨﺠﻨﻴﻖ ﺍﳌﻘﻨﻄﺮﺓ ﻣِﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺇﺫﺍ ﻋﺠﺰ ﺍﻟﺰﻭ ﺍﻟﻐﺮﺏ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﺇﻧﻪ ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨ ِﻔ ﻖ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻓﺘﻌﻄﻴﻪ ﻣﺎﳍﺎ، ﻭﺗﻤ ﱢﻜﻨﻪ ﻣﻦ ﻧﻔﺴﻬﺎ ،ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﻗﻮ ﹸﻝ ﺍﻟﻌﻨﱪﻱ ﺑﺄﻧﻪ ﻳﺤﺒﺲ. ﻭﺇﺫﺍ ﺗﺄﻣﻠﺖ ﺃﺻﻮ ﹶﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ،ﻭﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺖ ﺃﺩﱏ ﺍﳌﺼﻠﺤﺘﲔ ﻟﺘﺤﺼﻞ ﺍﳌﻔﺎﺳﺪ ،ﻭﺩﻓ ِﻊ ﺃﻋﻠﻰ ﺍﳌﻔﺴﺪﺗﲔ ﺑﺎﺣﺘﻤﺎ ِﻝ ﺃﺩﻧﺎﳘﺎ ،ﻭﺗﻔﻮﻳ ِ ﻚ ﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺮﺍﺟ ﺢ ﻣِﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ،ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺃﻋﻼﳘﺎ ،ﺗﺒﲔ ﻟ ﻓﺼﻞ ب اﻟﻠﱠﻪ أﻧﻪ ﻻ ﻧﻔﻘﺔ ﻟﻠﻤﺒﺘﻮﺗﺔ وﻻ ﺳﻜﻨﻰ ﻓﻲ ﺣﻜﻢ رﺳﻮل اﻟﻠﱠﻪ ج اﻟﻤﻮاﻓﻖ ﻟﻜﺘﺎ ِ
ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ ،#ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ،ﺃﻥ ﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺣﻔﺺ ﻃﻠﱠﻘﻬﺎ ﻚ ﻋﻠﻴﻨﺎ ﻣِﻦ ﺨ ﹶﻄﺘﻪ ﻓﻘﺎﻝ :ﻭﺍﻟﹼﻠ ِﻪ ﻣﺎﹶﻟ ِ ﺃﻟﺒﺘ ﹶﺔ ﻭﻫﻮ ﻏﺎﺋﺐ ،ﻓﺄﺭﺳ ﹶﻞ ﺇﻟﻴﻬﺎ ﻭﻛﻴﻠﹸﻪ ﺑﺸﻌﲑ ،ﻓﺴ ِ ﻚ ﻋﹶﻠﻴ ِﻪ ﻧ ﹶﻔ ﹶﻘ ﹲﺔ،# ﺲ ﹶﻟ ِ ﺷﻲﺀ ،ﻓﺠﺎﺀﺕ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ ﻭﻣﺎ ﻗﹶﺎﻝﹶ ،ﻓﻘﺎﻝ$ :ﹶﻟﻴ ﻚ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻳ ﻐﺸﺎﻫﺎ ﺃﹶﺻﺤﺎﰊ ،ﺍ ﻋﺘﺪﻱ ِﻋﻨ ﺪ ﻓﺄﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﰲ ﺑﻴﺖ ﺃ ﻡ ﺷﺮﻳﻚ ،ﰒ ﻗﺎﻝِ$ :ﺗ ﹾﻠ ﺖ ﻓﺂﺫِﻧﻴﲏ .#ﻗﺎﻟﺖ :ﻓﻠﻤﺎ ﲔ ِﺛﻴﺎﺑﻚِ ،ﻓﹶﺈﺫﺍ ﺣﹶﻠ ﹾﻠ ِ ﻀ ِﻌ ﺍﺑ ِﻦ ﹸﺃﻡ ﻣ ﹾﻜﺘﻮﻡ ،ﻓﺈﻧ ﻪ ﺭ ﺟ ﹲﻞ ﹶﺃ ﻋﻤﻰ ،ﺗ ﺣﻠﻠﺖ ،ﺫﻛﺮﺕ ﻟﻪ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﺃﺑﺎ ﺟﻬﻢ ﺧﻄﺒﺎﱐ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﹶﺃﻣﺎ ﺼ ﻌﻠﹸﻮ ﻙ ﻻ ﻣﺎ ﹶﻝ ﹶﻟﻪ ،ﺍﻧ ِﻜﺤِﻲ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﻀﻊ ﻋﺼﺎ ﻩ ﻋ ﻦ ﻋﺎِﺗ ِﻘﻪِ ،ﻭﺃﻣﺎ ﻣﻌﺎﻭﻳ ﹸﺔ ﻓ ﻼ ﻳ ﹶﺃﺑﻮ ﺟ ﻬ ٍﻢ ﹶﻓ ﹶ
٣٥٨ ﺯﻳ ٍﺪ #ﻓﻜﺮﻫﺘﻪ ،ﰒ ﻗﺎﻝ$ :ﺍﻧﻜِﺤﻲ ﺃﺳﺎﻣﺔ ﺑ ﻦ ﺯﻳ ٍﺪ #ﻓﻨﻜﺤﺘﻪ ،ﻓﺠﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﺧﲑﹰﺍ ﺖ) .(١ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ :ﻋﻨﻬﺎ ﺃﺎ ﻃﹶﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﰲ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﻏﺘﺒﻄ ﻭﻛﺎﻥ ﺃﻧﻔ ﻖ ﻋﻠﻴﻬﺎ ﻧﻔﻘ ﹰﺔ ﺩﻭﻧﹰﺎ ﻓﻠﻤﺎ ﺭﺃﺕ ﺫﻟﻚ ،ﻗﺎﻟﺖ :ﻭﺍﻟﻠﹼﻪ ﻷُ ﻋِﻠ ﻤ ﻦ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺈﻥ ﺕ ﺍﻟﺬﻱ ﻳﺼِﻠﺤﲏ،ﻭﺇﻥ ﱂ ﺗﻜﹸﻦ ﱄ ﻧﻔﻘﺔﹲ،ﱂ ﺁﺧ ﹾﺬ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﻗﺎﻟﺖ: ﻛﺎﻧﺖ ﱄ ﻧﻔﻘ ﹲﺔ ﺃﺧﺬ )(٢ ﻓﺬﻛﺮ ﻚ ﻭ ﹶﻻ ﺳﻜﹾﲎ. # ﺕ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎ ﹶﻝ $ :ﹶﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﻟ ِ ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ ﻋﻨﻬﺎ ،ﺃﻥ ﺃﺑﺎ ﺣﻔﺺ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﳌﺨﺰﻭﻣﻲ ﻃﻠﱠﻘﻬﺎ ﺛﻼﺛﺎﹰ ،ﰒ ﻚ ﻋﹶﻠﻴﻨﺎ ﻧﻔﻘﺔ ،ﻓﺎﻧﻄﻠﻖ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﻧﻔﺮٍ، ﺍﻧﻄﻠﻖ ﺇﱃ ﺍﻟﻴﻤﻦ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﻫﻠﹸﻪ :ﻟﻴﺲ ﹶﻟ ِ ﺺ ﻃﻠﱠﻖ ﻓﺄﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺑﻴﺖ ﻣﻴﻤﻮﻧﺔ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺃﺑﺎ ﺣ ﹾﻔ ٍ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ ،ﻓﻬﻞ ﳍﺎ ﻣِﻦ ﻧﻔﻘﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﹶﻟﻴﺴﺖ ﹶﻟﻬﺎ ﻧ ﹶﻔ ﹶﻘ ﹼﺔ ﻭ ﻋﻠﹶﻴﻬﺎ ﻚ ،#ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻨﺘ ِﻘ ﹶﻞ ﺇﱃ ﺃ ﻡ ﺷﺮﻳﻚ ،ﰒ ﺴ ِ ﺴﺒِﻘﻴﲏ ِﺑﻨ ﹾﻔ ِ ﺍﻟ ِﻌﺪ ﹸﺓ ،#ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ$ :ﹶﺃ ﹾﻥ ﻻ ﺗ ﻚ ﻳﺄﺗﻴﻬﺎ ﺍﳌﻬﺎﺟِﺮﻭ ﹶﻥ ﺍ َﻷﻭﻟﻮﻥﹶ ،ﻓﺎﻧﻄِﻠﻘﻲ ﺇﱃ ﺍﺑ ِﻦ ﹸﺃﻡ ﻣﻜﺘﻮ ٍﻡ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ$ :ﹶﺃﻥﱠ ﹸﺃﻡ ﺷﺮِﻳ ٍ ﺖ ِﺧﻤﺎ ﺭ ِﻙ ﻟﹶﻢ ﻳ ﺮ ِﻙ ،#ﻓﺎﻧﻄﹶﻠﻘﹶﺖ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻋ ﺪﺗﻬﺎ ﻚ ِﺇﺫﹶﺍ ﻭﺿ ﻌ ِ ﺍ َﻷ ﻋﻤﻰ ﹶﻓﺈﻧ ِ )(٣ ﺃﻧﻜ ﺤﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ . ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﺎﹰ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ،ﺃﻥ ﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﺍﳌﻐﲑﺓ ﺧﺮﺝ ﻣﻊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺇﱃ ﺍﻟﻴﻤﻦ ،ﻓﺄﺭﺳﻞ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺑﺘﻄﻠﻴﻘﺔ ﻛﺎﻧﺖ ﺑﻘﻴﺖ ﻣﻦ ﻃﻼﻗﻬﺎ ،ﻭﺃﻣﺮ ﳍﺎ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ،ﻭﻋﻴﺎ ﱯ ج ،ﻓﺬﻛﺮﺕ ﻟﻪ ﻚ ﻧﻔﻘ ﹲﺔ ﺇﻻ ﺃﻥ ﺗﻜﻮﱐ ﺣﺎﻣﻼﹰ ،ﻓﺄﺗﺖ ﺍﻟﻨ ﺑﻨﻔﻘﺔ ،ﻓﻘﺎﻻ ﳍﺎ :ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﹶﻟ ِ ﻚ ،#ﻓﺎﺳﺘﺄﺫﻧﺘﻪ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ،ﻓﺄﺫ ﹶﻥ ﳍﺎ ،ﻓﻘﺎﻟﺖ :ﺃﻳﻦ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﻗﻮﳍﻤﺎ ،ﻓﻘﺎﻝ$ :ﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﹶﻟ ِ ﻀﻊ ﺛﻴﺎﺑﻬﺎ ﻋﻨﺪ ﻩ ﻭﻻ ﻳﺮﺍﻫﺎ ،ﻓﻠﻤﺎ ﻣﻀﺖ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ$ :ﺇﱃ ﺍﺑ ِﻦ ﺃ ﻡ ﻣﻜﺘﻮﻡ ،#ﻭﻛﺎﻥ ﺃﻋﻤﻰ ﺗ ِﻋﺪﺎ ،ﺃﻧﻜﺤﻬﺎ ﺍﻟﻨ ﺼ ﹶﺔ ﺑ ﻦ ﺫﹸﺅﻳﺐ ﻳﺴﺄﹸﻟﻬﺎ ﱯ ج ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ،ﻓﺄﺭﺳ ﹶﻞ ﺇﻟﻴﻬﺎ ﻣﺮﻭﺍ ﹸﻥ ﻗﹶﺒﻴ ﺚ ﺇﻻ ِﻣﻦ ﺍﻣﺮﺃﺓ ،ﺳﻨﺄﺧﺬ ﻋﻦ ﺍﳊﺪﻳﺚ ،ﻓﺤﺪﺛﺘﻪ ﺑﻪ ،ﻓﻘﺎﻝ ﻣﺮﻭﺍﻥ ﱂ ﻧﺴﻤﻊ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ ﺱ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻟﺖ ﻓﺎﻃﻤﺔ ﺣﲔ ﺑﻠﻐﻬﺎ ﻗﻮ ﹸﻝ ﻣﺮﻭﺍﻥ :ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﺑﺎﻟﻌِﺼﻤﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎ ﺍﻟﻨﺎ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٨٠ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٣٧) (١٤٨٠ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٣٨)(١٤٨٠
٣٥٩ ﲔ ﺨ ﺮ ﺟ ﻦ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﺨ ِﺮﺟﻮ ﻫﻦِ ﻣ ﻦ ﺑﻴﻮِﺗ ِﻬ ﻦ ﻭ ﹶﻻ ﻳ ﺍﻟﻘﺮﺁﻥﹸ ،ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟ ﱠﻞ﴿ :ﻻ ﺗ ﻚ ﹶﺃﻣﺮﹰﺍ﴾]ﺍﻟﻄﻼﻕ،[١ : ﺤ ِﺪﺙﹸ ﺑ ﻌ ﺪ ﺫِﻟ ﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ﴾ ﺇﱃ ﻗﻮﻟﻪ﴿ :ﻻ ﺗ ﺪﺭِﻱ ﹶﻟ ﻌﻞﱠ ﺍﻟﱠﻠﻪ ﻳ ِﺑﻔﹶﺎ ِﺣ ﻗﺎﻟﺖ :ﻫﺬﺍ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻣﺮﺍﺟﻌﺔ ﻓﺄﻱ ﺃﻣﺮ ﳛﺪﺙ ﺑﻌﺪ ﺍﻟﺜﻼﺙ؟! ﻓﻜﻴﻒ ﺗﻘﻮﻟﻮﻥ :ﻻ ﻧﻔﻘﺔ ﳍﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺣﺎﻣﻼﹰ ،ﻓﻌﻼﻡ ﲢﺒﺴﻮﺎ)(١؟!. ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺈﺳﻨﺎﺩ ﻣﺴﻠﻢ ﻋﻘﻴﺐ ﻗﻮ ِﻝ ﻋﻴﺎﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﱯ ج ،ﻓﻘﺎﻝ$ :ﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﺖ ﺍﻟﻨ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ :ﻻ ﻧﻔﻘﺔ ﻟﻚ ﺇﻻ ﺃﻥ ﺗﻜﻮﱐ ﺣﺎﻣﻼﹰ ،ﻓﺎﺗ ِ ﻚ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﺗﻜﻮﱐ ﺣﺎﻣ ﹰ ﹶﻟ ِ ﻼ.(٢)# ﺖ ﻗﻴﺲ ،ﻓﺴﺄﻟﺘﻬﺎ ﺖ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ﺑﻨ ِ ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ)(٣ﻋﻦ ﺍﻟﺸﻌﱯ ﻗﺎﻝ :ﺩﺧﻠ ﻋﻦ ﻗﻀﺎﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﺍﻟﺒﺘﺔ ،ﻓﺨﺎﺻﻤﺘﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺴﻜﲎ ﻭﺍﻟﻨﻔﻘﺔ ،ﻗﺎﻟﺖ :ﻓﻠﻢ ﳚﻌﻞ ﱄ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ ،ﻭﺃﻣﺮﱐ ﺃﻥ ﺃﻋﺘ ﺪ ﰲ ﺑﻴﺖ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ).(٤ ﺖ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻭﰲ $ﺻﺤﻴﺤﻪ #ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﳉﻬﻢ ﺍﻟﻌﺪﻭﻱ ،ﻗﺎﻝ :ﲰﻌ ﺗﻘﻮ ﹸﻝ :ﻃﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺎﹰ ،ﻓﻠﻢ ﳚﻌﻞ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺳﻜﻨﻰ ﻭﻻ ﻧﻔﻘﺔ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﱄ ﺖ ﻓﺂﺫِﻧﻴﲏ ،#ﻓﺂﺫﻧﺘﻪ ،ﻓﺨﻄﺒﻬﺎ ﻣﻌﺎﻭﻳﺔﹸ ،ﻭﺃﺑﻮ ﺟﻬﻢ ،ﻭﺃﺳﺎﻣ ﹸﺔ ﺑﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ جِ$ :ﺇﺫﹶﺍ ﺣﹶﻠ ﹾﻠ ِ ﺯﻳﺪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﺃﻣﺎ ﻣﻌﺎﻭﻳﺔ ﻓﺮﺟﻞ ﺗﺮِﺏ ﻻ ﻣﺎﻝ ﻟﻪ ،ﻭﹶﺃﻣﺎ ﹶﺃﺑﻮ ﺟ ﻬ ٍﻢ ﹶﻓ ﺮﺟ ﹲﻞ ﺏ ﻟِﻠﻨﺴﺎﺀِ ،ﻭﻟ ِﻜ ﻦ ﺃﹸﺳﺎﻣ ﹸﺔ ﺑ ﻦ ﺯﻳﺪ ،#ﻓﻘﺎﻟﺖ ﺑﻴﺪﻫﺎ ﻫﻜﺬﺍ :ﺃﺳﺎﻣﺔ! ﺃﺳﺎﻣﺔ! ﻓﻘﺎﻝ ﳍﺎ ﺿﺮﺍ )(٥ ﻚ ،#ﻓﺘﺰﻭﺟﺘﻪ ،ﻓﺎﻏﺘﺒﻄ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻃﹶﺎ ﻋﺔﹸ ﺍﻟﻠﱠﻪ ﻭﻃﹶﺎ ﻋﺔﹸ ﺭﺳﻮِﻟ ِﻪ ﺧ ﲑ ﹶﻟ ِ ﺖ . ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺃﺭﺳﻞ ﺇﱄ ﺯﻭﺟﻲ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﺍﳌﻐﲑﺓ ﺖ: ﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺑﻄﻼﻗﻲ ،ﻓﺄﺭﺳﻞ ﻣﻌﻪ ﲞﻤﺴﺔ ﺁﺻﻊ ﲤﺮٍ ،ﻭﲬﺴﺔ ﺁﺻ ِﻊ ﺷﻌﲑ ،ﻓﻘﻠ ﻋﻴﺎ ﺖ ﺭﺳﻮﻝ ﺕ ﻋﻠ ﻲ ﺛﻴﺎﰊ ،ﻭﺃﺗﻴ ﺃﻣﺎ ﱄ ﻧﻔﻘﺔ ﺇﻻ ﻫﺬﺍ؟ ﻭﻻ ﺃﻋﺘ ﺪ ﰲ ﻣﱰﻟﻜﻢ؟ ﻗﺎﻝ :ﻻ ،ﻓﺸﺪﺩ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤١) (١٤٨٠ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٩٠ﰲ ﺍﻟﻄﻼﻕ. ) (٣ﺃﻱ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٢) (١٤٨٠ ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٧) (١٤٨٠
٣٦٠ ﻚ ﻧ ﹶﻔ ﹶﻘﺔﹲ ،ﺍﻋﺘﺪﻱ ﰲ ﺲ ﹶﻟ ِ ﺻ ﺪﻕ ،ﹶﻟﻴ ﺖ :ﺛﻼﺛﹰﺎ .ﻗﺎﻝ $ : ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ $ :ﹶﻛ ﻢ ﹶﻃﱠﻠ ﹶﻘﻚِ؟#ﻗﻠ ﺖ ﻀ ﻚ ﻋِﻨ ﺪﻩ ،ﹶﻓِﺈ ﹶﺫﺍ ﺍﻧ ﹶﻘ ﲔ ﹶﺛ ﻮﺑ ِ ﻀ ِﻌ ﺼ ِﺮ ﺗ ﻚ ﺍﺑ ِﻦ ﹸﺃﻡ ﻣ ﹾﻜﺘﻮﻡ ،ﻓﺈﻧﻪ ﺿﺮﻳﺮ ﺍﻟﺒ ﺖ ﺍﺑﻦ ﻋ ﻤ ِ ﺑﻴ ِ )(١ ﻚ ﻓﺂﺫِﻧﻴﲏ. # ِﻋ ﺪﺗِ ﺚ ﺑﻄﺮﻗﻪ ﻭﺃﻟﻔﺎﻇﻪ ،ﻭﰲ ﺑﻌﻀِﻬﺎ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ $ﺳﻨﻨﻪ #ﻫﺬﹶﺍ ﺍﳊﹶﺪﻳ ﹶ ﺴﻜﹾﲎ ِﻟﻠﹾﻤﺮﺃ ِﺓ ﺇﺫﺍ ﻛﺎﻥ ﻟِﺰﻭﺟِﻬﺎ ﻋﻠﻴﻬﺎ ﻻ ﻣﻄﻌﻦ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨﱯ ج ﺇﻧﻤﺎ ﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ ﻭﺍﻟ ﺕ ﺫﻟﻚ ﻟﻪ ،ﻗﺎﻟﺖ: ﺍﻟ ﺮﺟﻌ ﹸﺔ ،(٢)#ﻭﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻗﺎﻝ :ﻓﺄﺗﺖ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ،ﻓﺬ ﹶﻛ ﺮ ﺠ ﻌ ﹾﻞ ﱄ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ ،ﻭﻗﺎﻝِ$ :ﺇﻧﻤﺎ ﺍﻟﺴﻜﲎ ﻭﺍﻟﻨ ﹶﻔﻘﹶﺔ ِﻟ ﻤ ﻦ ﻳ ﻤِﻠﻚ ﺍﻟ ﺮ ﺟ ﻌ ﹶﺔ.# ﻓﻠﻢ ﻳ ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﺃﻳﻀﹰﺎ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ،ﻭﺇﺳﻨﺎﺩﳘﺎ ﺻﺤﻴﺢ).(٣ ﺫﻛﺮ ﻣﻮﺍﻓﻘﺔ ﻫﺬﺍ ﺍﳊﻜﻢ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟﻞ ﱯ ِﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ ﻭﹶﺃ ﺣﺼﻮﺍ ﺍﻟ ِﻌ ﺪ ﹶﺓ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ ﲔ ِﺑﻔﹶﺎ ِﺣ ﺨ ﺮ ﺟ ﻦ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﺄِﺗ ﺨ ِﺮﺟﻮﻫﻦِ ﻣ ﻦ ﺑﻴﻮِﺗ ِﻬ ﻦ ﻭ ﹶﻻ ﻳ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﺭﺑﻜﹸﻢ ﻻ ﺗ ﺤ ِﺪﺙﹸ ﺑﻌﺪ ﺴﻪ ﻻ ﺗ ﺪﺭِﻱ ﻟﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﻳ ﻚ ﺣﺪﻭ ﺩ ﺍﻟﻠﱠﻪ ﻭ ﻣ ﻦ ﻳﺘ ﻌ ﺪ ﺣﺪﻭ ﺩ ﺍﻟﻠﱠﻪ ﹶﻓ ﹶﻘ ﺪ ﹶﻇﻠﹶﻢ ﻧ ﹾﻔ ﻭِﺗ ﹾﻠ ﻱ ﻑ ﻭﺃﹶﺷﻬِﺪﻭﺍ ﺫ ﻭ ﻑ ﹶﺃ ﻭ ﻓﹶﺎﺭﻗﹸﻮ ﻫﻦ ﲟ ﻌﺮﻭ ٍ ﺴﻜﹸﻮ ﻫ ﻦ ﲟﻌﺮﻭ ٍ ﻚ ﹶﺃﻣﺮﹰﺍ * ﻓﹶﺈﺫﺍ ﺑﹶﻠ ﻐ ﻦ ﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓﹶﺄ ﻣ ِ ﺫِﻟ ﺸﻬﺎ ﺩ ﹶﺓ ﻟﹼﻠ ِﻪ﴾ ،ﺇﱃ ﻗﻮﻟﻪ﴿ :ﻗ ﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ِﻟ ﹸﻜﻞﹼ ﺷﻲ َﺀ ﹶﻗﺪﺭﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ: ﻋ ﺪ ٍﻝ ِﻣﻨﻜﹸﻢ ﻭﹶﺃﻗِﻴﻤﻮﺍ ﺍﻟ [٣-١ﻓﺄﻣﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺬﻳﻦ ﳍﻢ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻷﺟ ِﻞ ﺍﻹِﻣﺴﺎ ﻙ ﻭﺍﻟﺘﺴﺮﻳ ﺢ ﺑﺄﻥ ﻻ ﺨ ﺮ ﺟﻦ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﺧﺮﺍﺝ ﻳﺨﺮﺟﻮﺍ ﺃﺯﻭﺍﺟﻬﻢ ﻣِﻦ ﺑﻴﻮﻢ ،ﻭﺃﻣﺮ ﺃﺯﻭﺍﺟﻬﻦ ﺃﻥ ﻻ ﻳ ﻣﻦ ﻟﻴﺲ ﻟﺰﻭﺟﻬﺎ ﺇﻣﺴﺎﻛﹸﻬﺎ ﺑﻌ ﺪ ﺍﻟﻄﻼﻕ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﳍﺆﻻﺀ ﺍﳌﻄﻠﻘﺎﺕ ﺃﺣﻜﺎﻣﹰﺎ ﻚ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ. ﻣﺘﻼﺯﻣﺔ ﻻ ﻳﻨﻔ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﻻ ﻳﺨﺮﺟﻮﻫﻦ ﻣِﻦ ﺑﻴﻮﻦ ﺨ ﺮ ﺟ ﻦ ﻣِﻦ ﺑﻴﻮﺕ ﺃﺯﻭﺍﺟﻬﻦ. ﻭﺍﻟﺜﺎﱐ :ﺃﻦ ﻻ ﻳ )(٤ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻷﺯﻭﺍﺟﻬﻦ ﺇﻣﺴﺎﻛﹶﻬﻦ ﺑﺎﳌﻌﺮﻭﻑ ﻗﺒ ﹶﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻷﺟﻞ ،ﻭﺗﺮﻙ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٨) (١٤٨٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) .(١٤٤/٦ﰲ ﺍﻟﻄﻼﻕ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ .٤٣٤ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٤٠ ،٤٣٩/٩
٣٦١ ﺍﻹِﻣﺴﺎﻙ ،ﻓﻴﺴﺮﺣﻮﻫﻦ ﺑﺈﺣﺴﺎﻥ. ﻱ ﻋﺪﻝ ،ﻭﻫﻮ ﺇﺷﻬﺎ ﺩ ﻋﻠﻰ ﺍﻟﺮﺟﻌﺔ ﺇﻣﺎ ﻭﺟﻮﺑﺎﹰ ،ﻭﺇﻣﺎ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ، ﻭﺍﻟﺮﺍﺑﻊ :ﺇﺷﻬﺎﺩ ﺫﹶﻭ ﻭﺃﺷﺎﺭ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺣﻜﻤﺔ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ ﺧﺎﺻﺔ ﺑﻘﻮﻟﻪ﴿ :ﻻ ﺗ ﺪﺭِﻱ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﺤ ِﺪﺙﹸ ﺑ ﻌ ﺪ ﺫِﻟ ﻳ ﻚ ﹶﺃﻣﺮﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ [١ :ﻭﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺮﺟﻰ ﺇﺣﺪﺍﺛﹸﻪ ﻫﺎﻫﻨﺎ :ﻫﻮ ﺍﳌﺮﺍﺟﻌﺔ. ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻠﻒ ﻭﻣﻦ ﺑﻌﺪﻫﻢ .ﻗﺎﻝ ﺍﺑ ﻦ ﺃﰊ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ،ﻋﻦ ﺩﺍﻭﺩ ﻚ ﹶﺃﻣﺮﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻗﺎﻝ: ﺤ ِﺪﺙﹸ ﺑ ﻌ ﺪ ﺫِﻟ ﺍﻷﻭﺩﻱ ،ﻋﻦ ﺍﻟﺸﻌﱯ﴿:ﻻ ﺗ ﺪﺭِﻱ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳ ﻚ ﺤ ِﺪﺙﹸ ﺑ ﻌ ﺪ ﺫِﻟ ﻟﻌﻠﻚ ﺗﻨ ﺪﻡ ،ﻓﻴﻜﻮﻥ ﻟﻚ ﺳﺒﻴ ﹲﻞ ﺇﱃ ﺍﻟﺮﺟﻌﺔ ،ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ﴿ :ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳ ﹶﺃﻣﺮﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ [١ :ﻗﺎﻝ :ﻟﻌﻠﻪ ﺃﻥ ﻳﺮﺍ ِﺟﻌﻬﺎ ﰲ ﺍﻟ ِﻌ ﺪﺓِ ،ﻭﻗﺎﻟﻪ ﻋﻄﺎﺀ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﺍﳊﺴﻦ ،ﻭﻗﺪ ﻕ ﺙ ﺑﻌﺪ ﺍﻟﺜﻼﺙ؟ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼ ﺗﻘﺪﻡ ﻗﻮﻝ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ :ﺃﻱ ﺃﻣﺮ ﳛ ﺪ ﹸ ﺍﳌﺬﻛﻮﺭ :ﻫﻮ ﺍﻟﺮﺟﻌ ﻲ ﺍﻟﺬﻱ ﺛﺒﺘﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ،ﻭﺃﻥ ﺣِﻜﻤﺔ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ ﺸ ﺮ ﺍﻟﺬﻯ ﻧ ﺰ ﹶﻏﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺑﻴﻨﻬﻤﺎ، ﻭﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ،ﺍﻗﺘﻀﺘﻪ ﻟﻌﻞ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻨ ﺪﻡ ،ﻭﻳﺰﻭ ﹶﻝ ﺍﻟ ﺱ ﻓﺘﺘﺒﻌﻬﺎ ﻧﻔﺴﻪ ،ﻓﻴﺮﺍﺟﻌﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻟﻮ ﺃ ﱠﻥ ﺍﻟﻨﺎ ﺃﺧﺬﻭﺍ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻄﻼ ِ ﻕ) ،(١ﻣﺎ ﺗﺘﺒﻊ ﺭﺟﻞ ﻧﻔﺴﻪ ﺍﻣﺮﺃﺓ ﻳﻄﻠﱢﻘﻬﺎ ﺃﺑﺪﹰﺍ. ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﻷﻣﺮ ﺑﺈﺳﻜﺎﻥ ﻫﺆﻻﺀ ﺍﳌﻄﻠﻘﺎﺕِ ،ﻓﻘﺎﻝ﴿ :ﹶﺃ ﺳﻜِﻨﻮﻫ ﻦ ِﻣ ﻦ ﺣﻴﺚﹸ ﺤﺪ ﻣﻔﺴﺮﻫﺎ ،ﻭﺃﺣﻜﺎﻣﻬﺎ ﻛﻠﻬﺎ ﺳﻜﹶﻨﺘﻢ ﻣ ﻦ ﻭ ﺟ ِﺪﻛﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ [٦ :ﻓﺎﻟﻀﻤﺎﺋﺮ ﻛﹼﻠﻬﺎ ﻳﺘ ِ ﺴ ﹾﻜﻨﻰ ِﻟ ﹾﻠﻤﺮﹶﺃ ِﺓ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻟ ﺰ ﻭ ِﺟﻬﺎ ﻋﻠﹶﻴﻬﺎ ﱯ ج$ :ﺇﻧﻤﺎ ﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ ﻭﺍﻟ ﻣﺘﻼﺯﻣﺔ ،ﻭﻛﺎﻥ ﻗﻮ ﹸﻝ ﺍﻟﻨ ﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﻣﻔﺴﺮﹰﺍ ﻟﻪ ،ﻭﺑﻴﺎﻧﹰﺎ ﳌﺮﺍﺩ ﺍﳌﺘﻜﻠﱢﻢ ﺑﻪ ﻣﻨﻪ ،ﻓﻘﺪ ﺭ ﺟ ﻌ ﹲﺔ ،#ﻣﺸﺘﻘﹰﺎ ﻣﻦ ﻛﺘﺎ ِ ﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﳌﻴﺰﺍ ﹸﻥ ﺍﻟﻌﺎﺩﻝ ﻣﻌﻬﻤﺎ ﺃﻳﻀﹰﺎ ﻻ ﺗﺒﲔ ﺍﲢﺎ ﺩ ﻗﻀﺎ ِﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺘﺎ ِ ﻳﺨﺎﻟﻔﻬﻤﺎ ،ﻓﺈﻥ ﺍﻟﻨﻔ ﹶﻘ ﹶﺔ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﻟﻠﺰﻭﺟﺔ ،ﻓﺈﺫﺍ ﺑﺎﻧﺖ ﻣﻨﻪ ،ﺻﺎﺭﺕ ﺃﺟﻨﺒﻴ ﹰﺔ ﺣﻜﻤﻬﺎ ﺣﻜ ﻢ ﺳﺎﺋﺮ ﺍﻷﺟﻨﺒﻴﺎﺕ ،ﻭﱂ ﻳﺒﻖ ﺇﻻ ﳎﺮ ﺩ ﺍﻋﺘﺪﺍﺩﻫﺎ ﻣﻨﻪ ،ﻭﺫﻟﻚ ﻻ ﻳﻮ ِﺟﺐ ﳍﺎ ﻧﻔﻘﺔ ،ﻛﺎﳌﻮﻃﻮﺀﺓ ﺑﺸﺒﻬﺔ ﺃﻭ ﺯﱏ ،ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﺇﳕﺎ ﲡﺐ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻤﻜ ِﻦ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ،ﻭﻫﺬﺍ ﻻ ﻳﻤ ِﻜﻦ ﺍﺳﺘﻤﺘﺎﻋﻪ ﺎ ﺑﻌﺪ ﺑﻴﻨﻮﻧﺘﻬﺎ ،ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻟﻮ ﻭﺟﺒﺖ ﳍﺎ ﻋﻠﻴﻪ ﻷﺟ ِﻞ ﻋﺪﺎ ،ﻟﻮﺟﺒﺖ ﻕ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﹸﻛ ﱠﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺪ ﺑﺎﻧﺖ ﻋﻨﻪ ،ﻭﻫﻲ ﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ،ﻭﻻ ﹶﻓ ﺮ ﻣﻌﺘﺪﺓ ﻣﻨﻪ ،ﻗﺪ ﺗﻌﺬﱠﺭ ﻣﻨﻬﻤﺎ ﺍﻻﺳﺘﻤﺘﺎﻉ ،ﻭﻷﺎ ﻟﻮ ﻭﺟﺒﺖ ﳍﺎ ﺍﻟﺴﻜﲎ ،ﻟﻮﺟﺒﺖ ﳍﺎ ﺍﻟﻨﻔﻘﺔﹸ، ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٧٨ﻭ ) (٢٢٧٩ﻭ ) (٢٢٨٠ﰲ ﺍﻟﻄﻼﻕ.
٣٦٢ ﺱ ﻳﺪﻓﻌﻪ، ﺺ ﻭﺍﻟﻘﻴﺎ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﻣﻦ ﻳﻮﺟﺒﻬﺎ .ﻓﺄﻣﺎ ﺃﻥ ﲡﺐ ﳍﺎ ﺍﻟﺴﻜﲎ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ ،ﻓﺎﻟﻨ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺇﺣﺪﻯ ﻓﻘﻬﺎﺀ ﻧﺴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻛﺎﻧﺖ ﻓﺎﻃﻤﺔ ﺗﻨﺎﻇﺮ ﻋﻠﻴﻪ ،ﻭﺑﻪ ﻳﻘﻮﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺻﺤﺎﺑﻪ، ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ. ﻭﻟﻠﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ،ﻭﻫﻲ ﺛﻼﺙ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ :ﺃﺣﺪﻫﺎ :ﻫﺬﺍ. ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﳍﺎ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﺴﻜﲎ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻓﻘﻬﺎﺀ ﺍﻟﻜﻮﻓﺔ .ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﳍﺎ ﺍﻟﺴﻜﲎ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺑﻪ ﻳﻘﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ. ﺫﻛﺮ ﺍﳌﻄﺎﻋﻦ ﺍﻟﱵ ﻃﻌﻦ ﺎ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻓﺄﻭﳍﺎ ﻃﻌ ﻦ ﺃﻣ ِﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺮﻭﻯ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ :#ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ،ﻗﺎﻝ :ﻛﻨﺖ ﻣﻊ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﺟﺎﻟﺴﹰﺎ ﰲ ﺍﳌﺴﺠﺪ ﱯ ﲝﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲٍ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ِج ﱂ ﺍﻷﻋﻈﻢ ،ﻭﻣﻌﻨﺎ ﺍﻟﺸﻌﱯ ،ﻓﺤﺪﺙ ﺍﻟﺸﻌ ﻚ ﳚﻌﻞ ﳍﺎ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ ،ﰒ ﺃﺧﺬ ﺍﻷﺳﻮﺩ ﻛﻔﺄ ﻣِﻦ ﺣﺼﻰ ،ﻓﺤﺼﺒﻪ ﺑﻪ ،ﻓﻘﺎﻝ :ﻭﻳﹶﻠ ﺏ ﺍﻟﻠﱠﻪ ﻭﺳﻨ ﹶﺔ ﻧﺒﻴﻨﺎ! ﻟِﻘﻮﻝ ﺍﻣﺮﺃﺓ ﻻ ﻧ ﺪﺭِﻱ ﹶﻟ ﻌﱠﻠﻬﺎ ﺗﺤﺪﺙ ﲟﺜﻞ ﻫﺬﺍ؟ ﻗﺎﻝ ﻋﻤﺮ :ﹶﻻ ﻧﺘﺮﻙِ ﻛﺘﺎ ﺴﻴﺖ؟ ﹶﻟﻬﺎ ﺍﻟ ﺖ ﹶﺃ ﻭ ﻧ ِ ﺣ ِﻔ ﹶﻈ ﺨ ِﺮﺟﻮ ﻫﻦِ ﻣ ﻦ ﺑﻴﻮِﺗ ِﻬ ﻦ ﺴ ﹾﻜﻨﻰ ﻭﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﻻ ﺗ ﲔ ِﺑﻔﹶﺎ ِﺣ ﺨ ﺮ ﺟ ﻦ ِﺇﻻﱠ ﺃﹶﻥ ﻳﺄِﺗ ﻭﻻ ﻳ ﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ﴾)] (١ﺍﻟﻄﻼﻕ [١ :ﻗﺎﻟﻮﺍ :ﻓﻬﺬﺍ ﻋﻤ ﺮ ﳜﱪ ﺃﻥ ﺳﻨ ﹶﺔ ﰊ ﺇﺫﺍ ﻗﺎﻝ: ﺐ ﺃﻥ ﻫﺬﺍ ﻣﺮﻓﻮﻉ ،ﻓﺈﻥ ﺍﻟﺼﺤﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﳍﺎ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﺴﻜﲎ ،ﻭﻻ ﺭﻳ ﻣﻦ ﺍﻟﺴﻨﺔ ﻛﺬﺍ ،ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎﹰ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﻗﺎﻝ :ﻣِﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺋ ﹸﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ؟ ﻭﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺭﻭﺍﻳ ﹸﺔ ﻓﺎﻃﻤﺔ، ﻓﺮﻭﺍﻳﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻭﱃ ﻻ ﺳﻴﻤﺎ ﻭﻣﻌﻬﺎ ﻇﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ،ﻛﻤﺎ ﺳﻨﺬﻛﺮ .ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ،ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻗﺎﻝ :ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺸﻬﺎ ﺩ ِﺓ ﺖ ﻗﻴﺲ ﻗﺎﻝ :ﻣﺎ ﻛﻨﺎ ﻧﻐﲑ ﰲ ﺩﻳﻨﻨﺎ ِﺑ ﺚ ﻓﺎﻃﻤﺔ ﺑﻨ ِ ﺍﳋﻄﺎﺏ ﺇﺫﺍ ﺫﹸ ِﻛ ﺮ ﻋﻨﺪﻩ ﺣﺪﻳ ﹸ ﺍﻣﺮﺃﺓ. ﺖ ﻗﻴﺲ ﺫﻛﺮ ﻃﻌﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﰲ ﺧﱪ ﻓﺎﻃﻤﺔ ﺑﻨ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٤٦) (١٤٨٠ﰲ ﺍﻟﻄﻼﻕ.
٣٦٣ ﺝ ﳛﲕ ﺑ ﻦ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﺗﺰ ﻭ ﺏ ﺫﻟﻚ ﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ﻓﻄﻠﻘﻬﺎ ،ﻓﺄﺧﺮﺟﻬﺎ ﻣِﻦ ﻋﻨﺪﻩ ،ﻓﻌﺎ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻨ ﻋﻠﻴﻬﻢ ﻋﺮﻭﺓﹸ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﻓﺎﻃﻤ ﹶﺔ ﻗﺪ ﺧﺮﺟﺖ ،ﻗﺎﻝ ﻋﺮﻭ ﹸﺓ :ﻓﺄﺗﻴﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ، ﺖ ﻗﻴﺲ ﺧﻴ ﺮ ﺃﻥ ﺗﺬﻛ ﺮ ﻫﺬﹶﺍ ﺍﳊﺪﻳ ﹶ ﺚ .ﻭﻗﺎﻝ ﻓﺄﺧﱪﺎ ﺑﺬﻟﻚ ،ﻓﻘﺎﻟﺖ :ﻣﺎ ﻟِﻔﺎﻃﻤﺔ ﺑﻨ ِ ﺍﻟﺒﺨﺎﺭﻱ :ﻓﺎﻧﺘﻘﻠﻬﺎ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ،ﻓﺄﺭﺳﻠﺖ ﻋﺎﺋﺸ ﹸﺔ ﺇﱃ ﻣﺮﻭﺍﻥ ﻭﻫﻮ ﺃﻣ ﲑ ﺍﳌﺪﻳﻨﺔ ،ﺍﺗ ِﻖ ﺍﻟﻠﱠﻪ ﻭﺍﺭ ﺩﺩﻫﺎ ﺇﱃ ﺑﻴﺘﻬﺎ .ﻗﺎﻝ ﻣﺮﻭﺍﻥ :ﺇﻥ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ﻏﻠﺒﲏ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ: ﺚ ﻓﺎﻃﻤﺔ ،ﻓﻘﺎﻝ ﺃﻭ ﻣﺎ ﺑﻠﻐﻚ ﺷﺄ ﹸﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ؟ ﻗﺎﻟﺖ :ﻻ ﻳﻀﺮﻙ ﺃﻻ ﺗﺬﻛﺮ ﺣﺪﻳ ﹶ ﲔ ﻫﺬﻳ ِﻦ ﻣﻦ ﺍﻟﺸﺮ).(١ ﻣﺮﻭﺍﻥ :ﺇﻥ ﻛﺎﻥ ﺑِﻚ ﺷﺮ ،ﻓﺤﺴﺒﻚ ﻣﺎ ﺑ ﺝ ﻓﺎﻃﻤﺔ ﳌﺎ ﻳﻘﺎﻝ ﻣﻦ ﺷﺮ ﻛﺎﻥ ﰲ ﻟﺴﺎﺎ،ﻓﻴﻜﻔﻴﻚ ﻣﺎ ﻭﻣﻌﲎ ﻛﻼﻣﻪ :ﺇﻥ ﻛﺎﻥ ﺧﺮﻭ ﺑﲔ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺑﲔ ﺍﻣﺮﺃِﺗ ِﻪ ﻣِﻦ ﺍﻟﺸﺮ. ﻱ ﺇﱃ ﻓﹸﻼﻧﺔ ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﻋﺮﻭﺓ ،ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﹶﺃﻟﹶﻢ ﺗ ﺮ ﺻﻨ ﻌﺖ ،ﻓﻘﻠ ﺲ ﻣﺎ ﺑﻨ ِ ﺖ :ﹶﺃﹶﻟ ﻢ ﺗﺴﻤﻌﻲ ﺖ ﺍﳊﻜﻢ ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﺍﻟﺒﺘﺔ ﻓﺨﺮﺟﺖ ،ﻓﻘﺎﻟﺖِ :ﺑﹾﺌ )(٢ ﺇﱃ ﻗﻮ ِﻝ ﻓﺎﻃﻤﺔ ،ﻓﻘﺎﻟﺖ :ﺃﻣﺎ ﺇﻧﻪ ﻻ ﺧﻴ ﺮ ﳍﺎ ﰲ ﺫﻛﺮ ﺫﻟﻚ . ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻳﻌﲏ :ﰲ ﻗﻮﳍﺎ :ﻻ ﺳﻜﲎ ﳍﺎ ﻭﻻ ﻧﻔﻘﺔ) .(٣ﻭﰲ $ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ :#ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ ﻟﻔﺎﻃﻤﺔ :ﺃﻻ ﻧﺘﻘﻲ ﺍﻟﻠﱠﻪ ،ﺗﻌﲏ ﰲ ﻗﻮﳍﺎ ﻻ ﺳﻜﲎ ﳍﺎ ﻭﻻ ﻧﻔﻘﺔ ﻭﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ :ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺇﻥ )(٤ ﱯ ج ﳍﺎ ﺺ ﺍﻟﻨ ﻚ ﺃﺭﺧ ﻒ ﻋﻠﻰ ﻧﺎﺣِﻴﺘﻬﺎ ،ﻓﻠﺬﻟ ﺖ ﰲ ﻣﻜﺎ ِﻥ ﻭ ﺣﺶٍ ،ﹶﻓﺨِﻴ ﻓﺎﻃﻤ ﹶﺔ ﻛﺎﻧ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱐ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﺃﻥ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﻧﻜﺮﺕ ﺫﻟﻚ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ﺑﻨ ِ ﺖ ﻗﻴﺲ ،ﺗﻌﲏ$ :ﺍﻧﺘﻘﺎ ﹶﻝ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ.(٥)# ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ ﺣﺪﺛﻨﺎ ﻧﺼﺮ ﺑﻦ ﻋﻠﻲ ،ﺣﺪﺛﲏ ﺃﰊ ،ﻋﻦ ﻫﺎﺭﻭﻥ ﻋﻦ ﳏﻤﺪ ﺑﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٢٢ ،٤٢١/٩ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٢٢/ﻭﻣﺴﻠﻢ ).(١٤٨١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٢٢/٩ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٢٢/٩ ) (٥ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٢٣ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٠) (١٤٨٠
٣٦٤ ﺴﺒﻪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻟﻔﺎﻃﻤﺔ ﺇﺳﺤﺎﻕ ،ﻗﺎﻝ :ﺃﺣ ِ ﻚ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ. ﺑﻨﺖ ﻗﻴﺲ :ﺇﳕﺎ ﺃﺧﺮ ﺟ ِ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﺑ ِﻦ ﺣﺒﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺫﻛﺮ ﻃﻌﻦ ﺃﺳﺎﻣﺔ ﺑ ِﻦ ﺯﻳ ٍﺪ ﺣ ﺚ ﺑﻦ ﺳﻌﺪ ،ﺣﺪﺛﲏ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﺍﻟﻠﻴ ﹸ ﺟﻌﻔﺮ ،ﻋﻦ ﺍﺑﻦ ﻫﺮﻣﺰ ،ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻗﺎﻝ :ﻛﺎﻥ ﳏﻤﺪ ﺑ ﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻳﻘﻮﻝ :ﻛﺎﻥ ﺃﺳﺎﻣ ﹸﺔ ﺇﺫﺍ ﺫﻛﺮﺕ ﻓﺎﻃﻤﺔ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺫﻟﻚ ﻳﻌﲎ ﺍﻧﺘﻘﺎﳍﺎ ﰲ ﻋﺪﺎ ﺭﻣﺎﻫﺎ ﲟﺎ ﰲ ﻳﺪﻩ).(١ ﺫﻛ ﺮ ﻃﻌﻦ ﻣﺮﻭﺍﻥ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺚ ﻓﺎﻃﻤﺔ ﻫﺬﺍ :ﺃﻧﻪ ﺣﺪﺙ ﺑﻪ ﻣﺮﻭﺍﻥ،ﻓﻘﺎﻝ ﻣﺮﻭﺍﻥ ،ﱂ ﻧﺴﻤﻊ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺍﻣﺮﺃﺓ ﻋﺘﺒﺔ ﺣﺪﻳ ﹶ )(٢ ﺳﻨﺄﺧﺬ ﺑﺎﻟﻌِﺼﻤﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ . ﺫﻛ ﺮ ﻃﻌ ِﻦ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺖ ﺍﳌﺪﻳﻨﺔﹶ، ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻣﻦ ﺣﺪﻳﺚ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣِﻬﺮﺍﻥ ،ﻗﺎﻝ :ﻗﺪﻣ ﺖ :ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻃﻠﱢﻘﺖ ،ﻓﺨﺮﺟﺖ ﻣِﻦ ﺑﻴﺘﻬﺎ، ﹶﻓﺪِﻓ ﻌﺖ ﺇﱃ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴﺐِ ،ﻓﻘﻠ ﺖ ﻋﻠﹶﻰ ﻳﺪﻱ ﺍﺑ ِﻦ ﺃ ﻡ ﺿ ﻌ ﺴﻨﺔ ،ﹶﻓﻮِ ﺱ ﺇﺎ ﻛﺎﻧﺖ ﺍﻣﺮﺃ ﹰﺓ ﹶﻟ ِ ﺖ ﺍﻟﻨﺎ ﻓﻘﺎﻝ ﺳﻌﻴﺪ :ﺗﻠﻚ ﺍﻣﺮﺃﺓ ﻓﹶﺘﻨ ِ ﻣﻜﺘﻮﻡ ﺍﻷﻋﻤﻰ).(٣
ﺫﻛﺮ ﻃﻌﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ
ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ #ﺃﻳﻀﺎﹰ ،ﻗﺎﻝ ﰲ ﺧﺮﻭﺝ ﻓﺎﻃﻤﺔ :ﺇﳕﺎ ﻛﺎﻥ ﻣِﻦ ﺳﻮ ِﺀ ﺍﳋﹸﻠﹸ ِﻖ).(٤
ﺫﻛﺮ ﻃﻌﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ
ﺗﻘ ﺪ ﻡ ﺣﺪﻳﺚ ﻣﺴﻠﻢ :ﺃﻥ ﺍﻟﺸﻌﱯ ﺣﺪﺙ ﲝﺪﻳﺚ ﻓﺎﻃﻤﺔ ،ﻓﺄﺧﺬ ﺍﻷﺳﻮﺩ ﻛﻔﹰﺎ ﻣِﻦ ) (١ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ ﺿﻌﻴﻒ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤١) (١٤٨٠ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٩٦ﰲ ﺍﻟﻄﻼﻕ. ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٩٤ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٣٦٥ ﺣﺼﺒﺎﺀ ﻓﺤﺼﺒﻪ ﺑﻪ ،ﻭﻗﺎﻝ :ﻭﻳﻠﻚ ﲢﺪﺙ ﲟﺜﻞ ﻫﺬﺍ؟! ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ :ﻭﻳﻠﻚ ِﻟ ﻢ ﺗﻔﱵ ﲟﺜﻞ ﺖ ﺑﺸﺎﻫﺪﻳﻦ ﻳﺸﻬﺪﺍ ِﻥ ﺃﻤﺎ ﲰﻌﺎﻩ ﻣﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻻ ﱂ ﻫﺬﺍ؟ ﻗﺎﻝ ﻋﻤﺮ ﳍﺎ :ﺇﻥ ﺟﺌ ِ )(١ ﺏ ﺭﺑﻨﺎ ِﻟﻘﹶﻮ ِﻝ ﺍﻣﺮﺃﺓ . ﻧﺘ ﺮ ﻙ ِﻛﺘﺎ
ﺫﻛﺮ ﻃﻌﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ
ﻗﺎﻝ ﺍﻟﻠﻴﺚ :ﺣﺪﺛﲏ ﻋﻘﻴﻞ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺱ ﻋﻠﻴﻬﺎ ﻣﺎ ﻛﺎﻧﺖ ﺗﺤﺪﺙ ﻣﻦ ﺍﻟﺮﲪﻦ ،ﻓﺬﻛﺮ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﰒ ﻗﺎﻝ :ﻓﺄﻧﻜﺮ ﺍﻟﻨﺎ ﺤﻞﱠ ،ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻋﺎﺭﺽ ﺭﻭﺍﻳﺔ ﻓﺎﻃﻤﺔ ﺻﺮﻳ ﺢ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﰲ ﺇﳚﺎﺏ ﺧﺮﻭﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗ ِ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ،ﻓﺮﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ،ﺃﻧﻪ ﺃﺧﱪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﲝﺪﻳﺚ ﺍﻟﺸﻌﱯ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ،ﻓﻘﺎﻝ ﻟﻪ ﺇﺑﺮﺍﻫﻴ ﻢ :ﺇﻥ ﻋﻤﺮ ﺃﹸ ﺧِﺒ ﺮ ﺑﻘﻮﳍﹶﺎ، ﻓﻘﺎﻝ :ﻟﺴﻨﺎ ﺑﺘﺎﺭﻛﻲ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻭﻗﻮﻝ ﺍﻟﻨﱯ ج ﻟﻘﻮﻝ ﺍﻣﺮﺃﺓ ﻟﻌﱠﻠﻬﺎ ﺃﻭﳘﺖ ،ﲰﻌﺖ ﱯ ج ﻳﻘﻮﻝ$ :ﹶﻟﻬﺎ ﺍﻟ ﺍﻟﻨ ﺴ ﹾﻜﻨﻰ ﻭﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ #ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﰲ $ﺍﶈﻠﻰ ،(٢)#ﻓﻬﺬﺍ ﻧﺺ ﺻﺮﻳﺢ ﳚﺐ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﻟِﺠﻼﻟﺔ ﺭﻭﺍﺗﻪ ،ﻭﺗﺮ ِﻙ ﺇﻧﻜﺎ ِﺭ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻋﻠﻴﻪ ﻭﻣﻮﺍﻓﻘﺘﻪ ﻟِﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ.
ﺫﻛﺮ ﺍﻷﺟﻮﺑﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﻄﺎﻋﻦ ﻭﺑﻴﺎﻥ ﺑﻄﻼﺎ
ﻭﺣﺎﺻﻠﻬﺎ ﺃﺭﺑﻌﺔ. ﺕ ﺑﺸﺎﻫﺪﻳ ِﻦ ﻳﺘﺎﺑﻌﺎﺎ ﻋﻠﻰ ﺣﺪﻳﺜﻬﺎ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺭﺍﻭﻳﺘﻬﺎ ﺍﻣﺮﺃﺓ ﱂ ﺗﺄ ِ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺭﻭﺍﻳﺘﻬﺎ ﺗﻀﻤﻨﺖ ﳐﺎﻟﻔ ﹶﺔ ﺍﻟﻘﺮﺁﻥ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﳌﱰﻝ ﱂ ﻳﻜﻦ ﻷﻧﻪ ﻻ ﺣ ﻖ ﳍﺎ ﰲ ﺍﻟﺴﻜﲎ ،ﺑﻼ ﻷﺫﺍﻫﺎ ﺃﻫ ﹶﻞ ﺯﻭﺟﻬﺎ ﺑﻠﺴﺎﺎ. ﺍﻟﺮﺍﺑﻊ :ﻣﻌﺎﺭﺿﺔ ﺭﻭﺍﻳﺘِﻬﺎ ﺑﺮﻭﺍﻳﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ. ﻭﳓﻦ ﻧﺒﲔ ﻣﺎ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ ﲝﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻗﻮﺗﻪ ،ﻫﺬﺍ ﻣﻊ ﺃﻥ ﰲ ﺑﻌﻀﻬﺎ ﻣِﻦ ﺍﻻﻧﻘﻄﺎﻉ ،ﻭﰲ ﺑﻌﻀﻬﺎ ﻣِﻦ ﺍﻟﻀﻌﻒ ،ﻭﰲ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻟﺒﻄﻼﻥ ﻣﺎ ﺳﻨﻨﺒ ﻪ ﻋﻠﻴﻪ ،ﻭﺑﻌﻀﻬﺎ ﺻﺤﻴﺢ ﻋﻤﻦ ﻧﺴﺐ ﺇﻟﻴﻪ ﺑﻼ ﺷﻚ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(٢٠٩/٦ ) (٢ﺍﶈﻠﻰ ).(٢٩٨ ،٢٩٧/١٠
٣٦٦ ﻓﺄﻣﺎ ﺍﳌﻄﻌ ﻦ ﺍﻷﻭﻝ :ﻭﻫﻮ ﻛﻮ ﹸﻥ ﺍﻟﺮﺍﻭﻱ ﺍﻣﺮﺃﺓ ،ﻓﻤﻄﻌﻦ ﺑﺎﻃ ﹲﻞ ﺑﻼ ﺷﻚ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻃﺒﺔ ﻋﻠﻰ ﺧﻼﻓﺔ ،ﻭﺍﶈﺘ ﺞ ﺬﺍ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻷﺋﻤﺔ ﺃﻭ ﹸﻝ ﻣﺒﻄﻞ ﻟﻪ ﻭﳐﺎﻟﻒ ﻟﻪ ،ﻓﺈﻢ ﻻ ﳜﺘﻠﻔﻮﻥ ﰲ ﺃﻥ ﺍﻟﺴﻨ ﻦ ﺗﺆﺧﺬ ﻋﻦ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﺗﺆﺧﺬ ﻋﻦ ﺍﻟﺮﺟﻞ ،ﻫﺬﺍ ﻭﻛﻢ ﻣِﻦ ﺳﻨﺔ ﺗﻠﻘﺎﻫﺎ ﺍﻷﺋﻤﺔ ﺑﺎﻟﻘﺒﻮ ِﻝ ﻋﻦ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﺬﻩ ﻣﺴﺎﻧﻴﺪ ﻧﺴﺎ ِﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺄﻳﺪﻱ ﺖ ﺐ ﻓﺎﻃﻤ ﹶﺔ ﺑﻨ ِ ﺍﻟﻨﺎﺱ ﻻ ﺗﺸﺎ ُﺀ ﺃﻥ ﺗﺮﻯ ﻓﻴﻬﺎ ﺳﻨ ﹰﺔ ﺗﻔﺮﺩﺕ ﺎ ﺍﻣﺮﺃ ﹼﺓ ﻣﻨﻬﻦ ﺇﻻ ﺭﺃﻳﺘﻬﺎ ،ﻓﻤﺎ ﺫﻧ ﺖ ﺃﰊ ﻗﻴﺲ ﺩﻭﻥ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ ،ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﻨﺎﺱ ﲝﺪﻳﺚ ﻓﹸﺮﻳﻌﺔ ﺑﻨﺖ ﻣﺎﻟِﻚ ﺑﻦ ﺳﻨﺎﻥ ﺃﺧ ِ ﺳﻌﻴﺪ ﰲ ﺍﻋﺘﺪﺍ ِﺩ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﰲ ﺑﻴﺖ ﺯﻭﺟﻬﺎ) (١ﻭﻟﻴﺴﺖ ﻓﺎﻃﻤ ﹸﺔ ﺑﺪﻭﺎ ﻋﻠﻤﹰﺎ ﻭﺟﻼﻟ ﹰﺔ ﻭﺛﻘ ﹰﺔ ﻭﺃﻣﺎﻧﺔﹰ ،ﺑﻞ ﻫﻲ ﺃﻓﻘ ﻪ ﻣﻨﻬﺎ ﺑﻼ ﺷﻚ ،ﻓﺈﻥ ﻓﹸﺮﻳﻌﺔ ﻻ ﺗﻌﺮﻑ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﳋﱪ ﻭﺃﻣﺎ ﺷﻬﺮ ﹸﺓ ﻓﺎﻃﻤﺔ ،ﻭﺩﻋﺎﺅﻫﺎ ﻣﻦ ﻧﺎﺯﻋﻬﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻣﻨﺎﻇﺮﺎ ﻋﻠﻰ ﺫﻟﻚ، ﻓﺄﻣﺮ ﻣﺸﻬﻮﺭ ،ﻭﻛﺎﻧﺖ ﺃﺳﻌ ﺪ ﺬﻩ ﺍﳌﻨﺎﻇﺮﺓ ﳑﻦ ﺧﺎﻟﻔﻬﺎ ﻛﻤﺎ ﻣﻀﻰ ﺗﻘﺮﻳﺮﻩ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﳜﺘﻠِﻔﻮ ﹶﻥ ﰲ ﺍﻟﺸﻲﺀ ،ﻓﺘﺮﻭﻱ ﳍﻢ ﺇﺣﺪﻯ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﻀ ﹾﻠ ﻦ ﻋﻠﻰ ﱯ ج ﺷﻴﺌﺎﹰ ،ﻓﻴﺄﺧﺬﻭﻥ ﺑﻪ ،ﻭﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ،ﻭﻳﺘﺮﻛﻮﻥ ﻣﺎ ﻋﻨﺪﻫﻢ ﻟﻪ ،ﻭﺇﳕﺎ ﻓﹸ ﺍﻟﻨ ﺝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻻ ﻓﻬﻲ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﺍﺕ ﺍﻷﻭﻝ ،ﻭﻗﺪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﺑﻜﻮﻦ ﺃﺯﻭﺍ ﺭﺿﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﻟ ِ ﺤﺒﻪ ﻭﺍﺑ ِﻦ ِﺣﺒﻪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ،ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺧﻄﺒﻬﺎ ﻟﻪ .ﻭﺇﺫﺍ ﺖ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺪﺍ ﺭ ﺣﻔﻈﻬﺎ ﻭﻋﻠﻤﻬﺎ ،ﻓﺎﻋﺮﻓﻪ ﻣِﻦ ﺣﺪﻳﺚ ﺍﻟ ﺪﺟﺎ ِﻝ ﺍﻟﻄﻮﻳ ِﻞ ﺍﻟﺬﻱ ﺷﺌ ﺣﺪﺙ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳌﻨﱪ ،ﻓﻮﻋﺘﻪ ﻓﺎﻃﻤ ﹸﺔ ﻭﺣﻔﻈﺘﻪ ،ﻭﺃﺩﺗﻪ ﻛﻤﺎ ﲰﻌﺘﻪ) ،(٢ﻭﱂ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﻣﻊ ﻃﻮﻟﻪ ﻭﻏﺮﺍﺑﺘﻪ ،ﻓﻜﻴﻒ ﺑﻘﺼﺔ ﺟﺮﺕ ﳍﺎ ﻭﻫﻲ ﺳﺒﺒﻬﺎ ،ﻭﺧﺎﺻﻤﺖ ﺐ ﺣﻔﻆ ﻣﺜﻞ ﻫﺬﺍ ﻓﻴﻬﺎ ،ﻭﺣﻜﻢ ﻓﻴﻬﺎ ﺑﻜﻠﻤﺘﲔ :ﻭﻫﻰ ﻻ ﻧﻔﻘﺔ ﻭﻻ ﺳﻜﲎ ،ﻭﺍﻟﻌﺎﺩﺓ ﺗﻮﺟ ﻭﺫﻛﺮﻩ ،ﻭﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﺴﻴﺎﻥ ﻓﻴﻪ ﺃﻣﺮ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻴﻬﺎ ،ﻓﻬﺬﺍ ﻋﻤ ﺮ ﻗﺪ ﻧﺴﻲ ﺗﻴ ﻤ ﻢ ﺍﳉﻨﺐ ،ﻭﺫﻛﺮ ﻩ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳍﻤﺎ ﺑﺎﻟﺘﻴﻤﻢ ﻣﻦ ﺍﳉﻨﺎﺑﺔ)،(٣ﻓﻠﻢ ﻳﺬﻛﺮﻩ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺃﻥ ﺍﳉﻨﺐ ﻻ ﻳﺼﻠﻲ ﺣﱴ ﳚﺪ ﺍﳌﺎﺀ. ﺝ ﻭﺁْﺗﻴﺘﻢ ﺇ ﺣﺪﺍﻫﻦ ِﻗﻨﻄﹶﺎﺭﹰﺍ ﺝ ﻣﻜﹶﺎ ﹶﻥ ﺯﻭ ٍ ﻭﻧﺴﻲ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ﴿ :ﻭِﺇ ﹾﻥ ﹶﺃ ﺭ ﺩﺗﻢ ﺍﺳِﺘﺒﺪﺍ ﹶﻝ ﺯﻭ ٍ ) (١ﺃﺧﺮﺟﻪ ﺑﻄﻮﻟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) .(٥٩١/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٣٠٠ ) (٢ﺃﺧﺮﺟﻪ ﺑﻄﻮﻟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ.(٢٩٤٢) . ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٧٦ ،٣٧٥/١
٣٦٧ ﻼ ﺗﺄ ﺧﺬﹸﻭﺍ ﻣِﻨ ﻪ ﺷﻴﺌﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ.[٢٠ : ﹶﻓ ﹶ ﺣﱴ ﺫﻛﱠﺮﺗﻪ ﺑﻪ ﺍﻣﺮﺃﹶﺓ ،ﻓﺮﺟ ﻊ ﺇﱃ ﻗﻮﳍﺎ).(١ ﺖ ﻭﺇﻧ ﻬ ﻢ ﻣﻴﺘﻮ ﹶﻥ﴾ ]ﺍﻟﺰﻣﺮ [٣٠ :ﺣﱴ ﺫﹸﻛﺮ ﺑﻪِ ،ﻓﺈﻥ ﻛﺎﻥ ﻚ ﻣﻴ ﻭﻧﺴﻲ ﻗﻮﻟﻪ﴿ :ﺇﻧ ﻁ ﺭﻭﺍﻳﺘﻪ ،ﺳﻘﻄﺖ ﺭﻭﺍﻳ ﹸﺔ ﻋﻤﺮ ﺍﻟﱵ ﻋﺎﺭﺿﺘﻢ ﺎ ﺟﻮﺍ ﺯ ﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﻳﻮﺟﺐ ﺳﻘﻮ ﹶ ﻁ ﺭﻭﺍﻳﺘﻪ ،ﺑﻄﻠﺖ ﺍﳌﻌﺎﺭﺿ ﹸﺔ ﺑﺬﻟﻚ ،ﻓﻬﻲ ﺑﺎﻃﻠﺔ ﺧﱪ ﻓﺎﻃﻤﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻮﺟﺐ ﺳﻘﻮ ﹶ ﺕ ﺍﻟﺴﻨ ﻦ ﲟﺜﻞ ﻫﺬﺍ ،ﱂ ﻳﺒﻖ ﺑﺄﻳﺪﻱ ﺍﻷﻣﺔ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﻴﺴﲑ ،ﰒ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ،ﻭﻟﻮ ﺭ ﺩ ِ ﻛﻴﻒ ﻳﻌﺎ ِﺭﺽ ﺧﱪ ﻓﺎﻃﻤﺔ ،ﻭﻳ ﹾﻄ ﻌﻦ ﻓﻴ ِﻪ ﲟﺜﻞ ﻫﺬﺍ ﻣ ﻦ ﻳﺮﻯ ﻗﺒﻮ ﹶﻝ ﺧ ِﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ،ﻭﻻ ﻁ ﻟﻠﺮﻭﺍﻳﺔ ﻧِﺼﺎﺑﺎﹰ ،ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﺻﺎﺑﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﺃﺻﺎﺑﻪ ﰲ ﺭﺩ ﺧﱪ ﺃﰊ ﻳﺸﺘﺮ ﹸ )(٢ ﺹ ﻣﻮﺳﻰ ﰲ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺣﱴ ﺷﻬﺪ ﻟﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ،ﻭﺭ ﺩ ﺧ ﱪ ﺍﳌﻐﲑﺓ ﺑ ِﻦ ﺷﻌﺒﺔ ﰲ ﺇﻣﻼ ِ ﺍﳌﺮﺃ ِﺓ ﺣﱴ ﺷ ِﻬ ﺪ ﻟﻪ ﻣﺤﻤ ﺪ ﺑﻦ ﻣﺴﻠﻤﺔ) ،(٣ﻭﻫﺬﺍ ﻛﺎﻥ ﺗﺜﺒﻴﺘﹰﺎ ﻣﻨﻪ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﱴ ﻻ ﺐ ﻭﺍﻟ ﱠﺬﻟﹸﻮ ﹶﻝ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻻ ﻓﻘﺪ ﹶﻗِﺒ ﹶﻞ ﺧ ﱪ ﻳﺮﻛﺐ ﺍﻟﻨﺎﺱ ﺍﻟﺼﻌ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻜﻼﰊ ﻭﺣﺪﻩ ﻭﻫﻮ ﺃﻋﺮﺍﰊ ،ﻭﻗﺒﻞ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻋﺪ ﹶﺓ ﺃﺧﺒﺎﺭ ﺗﻔﺮﺩﺕ ﺎ ،ﻭﺑﺎﳉﻤﻠﺔ ،ﻓﻼ ﻳﻘﻮﻝ ﺃﺣﺪ :ﺇﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮ ﹸﻝ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺜﻘﺔ ﺍﻟﻌﺪﻝ ﺣﱴ ﻳﺸﻬﺪ ﻟﻪ ﺷﺎﻫﺪﺍﻥ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍ ﻟﺼﺤﺎﺑﺔ. ﻓﺼﻞ وأﻣﺎ اﻟﻤﻄﻌﻦ اﻟﺜﺎﻧﻲ :وهﻮ أن رواﻳﺘﻬﺎ ﻣﺨﺎﻟﻔﺔ ﻟﻠﻘﺮﺁن ،ﻓﻨﺠﻴﺐ ﺑﺠﻮاﺑﻴﻦ :ﻣﺠﻤﻞٍ، ل :ﻟﻮ آﺎﻧﺖ ﻣﺨﺎﻟﻔﺔ آﻤﺎ ذآﺮﺗﻢ ،ﻟﻜﺎﻧﺖ وﻣﻔﺼﻞٍ ،أﻣﺎ اﻟﻤُﺠﻤﻞ :ﻓﻨﻘﻮ ُ
ﳐﺎﻟﻔ ﹰﺔ ﻟﻌﻤﻮﻣﻪ،ﻓﺘﻜﻮﻥ ﲣﺼﻴﺼﹰﺎ ﻟﻠﻌﺎﻡ ،ﻓﺤﻜﻤﻬﺎ ﺣﻜ ﻢ ﲣﺼﻴﺺ ﻗﻮﻟﻪ﴿ :ﻳﻮﺻِﻴﻜﹸﻢ ﺺ ﻗﻮﻟِﻪ﴿:ﻭﺃﹸ ِﺣﻞﱠ ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ﻭ ﹶﻻ ِﺩﻛﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[١١ :ﺑﺎﻟﻜﺎﻓﺮ ،ﻭﺍﻟﺮﻗﻴﻖ ،ﻭﺍﻟﻘﺎﺗﻞ ،ﻭﲣﺼﻴ ِ ﲔ ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٤ :ﺑﺘﺤﺮﱘ ﺍﳉﻤ ِﻊ ﺑ ﺨ ﺮﺝ ،ﻭﺑﺄﺎ ﺗﺴﻜﻦ ﻣﻦ ﺨﺮﺝ ﻭﻻ ﺗ ﺧﺎﻟﺘﻬﺎ ﻭﻧﻈﺎﺋﺮﻩ ،ﻓﺈﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﱂ ﹸﳜﺺ ﺍﻟﺒﺎﺋﻦ ﺑﺄﺎ ﻻ ﺗ ﺣﻴﺚ ﻳﺴﻜ ﻦ ﺯﻭﺟﻬﺎ ،ﺑﻞ ﺇﻣﺎ ﺃﻥ ﻳ ﻌﻤﻬﺎ ﻭﻳ ﻌﻢ ﺍﻟﺮﺟﻌﻴﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﹸﳜﺺ ﺍﻟﺮﺟﻌﻴ ﹶﺔ. ) (١ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ).(٤٦٧/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )(٢٣ ،٢٢/١١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٥٣/١٣ﰲ ﺍﻻﻋﺘﺼﺎﻡ.
٣٦٨ ﺺ ﻟﻌﻤﻮﻣﻪ ،ﻭﺇﻥ ﺧﺺ ﺍﻟﺮﺟﻌﻴﺎﺕ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺼ ﺚﳐ ﻓﺈﻥ ﻋ ﻢ ﺍﻟﻨﻮﻋﲔِ ،ﻓﺎﳊﺪﻳ ﹸ ﻟﻠﺴﻴﺎﻕ ﺍﻟﺬﻱ ﻣ ﻦ ﺗﺪﺑﺮﻩ ﻭﺗﺄﻣﻠﻪ ﻗﻄﻊ ﺑﺄﻧﻪ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ ﻗﺪ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ، ﻓﺎﳊﺪﻳﺚ ﻟﻴﺲ ﳐﺎﻟﻔﹰﺎ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﺑﻞ ﻣﻮﺍﻓﻖ ﻟﻪ ،ﻭﻟﻮ ﺫﹸ ﱢﻛ ﺮ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺬﻟﻚ ،ﻟﻜﺎﻥ ﺃﻭﻝ ﺭﺍﺟﻊ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻛﻤﺎ ﻳﺬ ﻫﻞﹸ ﻋﻦ ﺍﻟﻨﺺ ﻳﺬ ﻫﻞﹸ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻮﺍﻗﻌﺔ ﺺ ﺍﻟﻌﺎﻡ ﻭﺍﻧﺪﺭﺍﺟِﻪ ﲢﺘﻬﺎ ،ﻓﻬﺬﺍ ﻛﺜ ﲑ ﺟﺪﺍﹰ ،ﻭﺍﻟﺘﻔ ﹸﻄ ﻦ ﻟﻪ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﺖ ﺍﻟﻨ ﺍﳌﻌﻴﻨﺔ ﲢ ﻳﺆﺗﻴﻪ ﺍﻟﻠﱠﻪ ﻣ ﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣِﻦ ﺫﻟﻚ ﺑﺎﳌﱰﻟﺔ ﺍﻟﱵ ﻻ ﺗﺠﻬﻞ ،ﻭﻻ ﺗﺴﺘﻐﺮﻗﻬﺎ ﻋﺒﺎﺭﺓﹲ ،ﻏ ﲑ ﺃﻥ ﺍﻟﻐﺴﻴﺎﻥ ﻭﺍﻟﺬﱡﻫﻮ ﹶﻝ ﻋﺮﺿ ﹲﺔ ﻟﻺِﻧﺴﺎﻥ، ﻭﺇﳕﺎ ﺍﻟﻔﺎﺿ ﹸﻞ ﺍﻟﻌﺎ ﹸﱂ ﻣﻦ ﺇﺫﺍ ﺫﹸ ﱢﻛ ﺮ ﹶﺫ ﹶﻛ ﺮ ﻭ ﺭ ﺟ ﻊ. ﺚ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻣﻊ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻃﺒﺎﻕ ﻻ ﳜﺮﺝ ﻋﻦ ﻓﺤﺪﻳ ﹸ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲣﺼﻴﺼﹰﺎ ﻟﻌﺎﻣﻪ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻧﹶﺎ ﳌﺎ ﱂ ﻳﺘﻨﺎﻭﻟﻪ ،ﺑﻞ ﺳﻜﺖ ﻋﻨﻪ .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻧﹰﺎ ﳌﺎ ﺃﺭﻳﺪ ﺑﻪ ﻭﻣﻮﺍِﻓﻘﹰﺎ ﳌﺎ ﺃﺭﺷﺪ ﺇﻟﻴﻪ ﺳﻴﺎﻗﻪ ﻭﺗﻌﻠﻴﻠﻪ ﻭﺗﻨﺒﻴﻬﻪ، ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﻬﻮ ﺇﺫﻥ ﻣﻮﺍﻓﻖ ﻟﻪ ﻻ ﳐﺎﻟﻒ ،ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻗﻄﻌﺎﹰ ،ﻭﻣﻌﺎ ﹶﺫ ﺍﻟﻠﱠﻪ ﺃﻥ ﳛﻜﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﻳﺨﺎﻟﻒ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺃﻭ ﻳﻌﺎﺭﺿﻪ ،ﻭﻗﺪ ﺃﻧﻜﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺴ ﻢ ﻭﻳﻘﻮﻝ :ﺃﻳﻦ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻫﺬﺍ ﻣِﻦ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺟﻌﻞ ﻳﺘﺒ ﺇﳚﺎﺏ ﺍﻟﺴﻜﲎ ﻭﺍﻟﻨﻔﻘﺔ ﻟﻠﻤﻄﻠﻘﺔ ﺛﻼﺛﺎﹰ ،ﻭﺃﻧﻜﺮﺗﻪ ﻗﺒﻠﻪ ﺍﻟﻔﻘﻴﻬﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻓﺎﻃﻤﺔ ،ﻭﻗﺎﻟﺖ :ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﻛﺘﺎ ﺪ ﺫﻟِﻚ ﹶﺃﻣﺮﹰﺍ﴾ ﺤ ِﺪﺙﹸ ﺑ ﻌ ﺏ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻻ ﺗ ﺪﺭِﻱ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳ ]ﺍﻟﻄﻼﻕ [١ :ﻭﺃﻱ ﺃﻣﺮ ﳛﺪﺙ ﺑﻌﺪ ﺍﻟﺜﻼﺙ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﺃ ﺟﹶﻠﻬ ﻦ ﻓﹶﺄ ﻣ ِ ﺴﻜﹸﻮ ﻫﻦ] ﴾ﺍﻟﻄﻼﻕ ،[٢ :ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﻵﻳﺎﺕ ﻛﻠﻬﺎ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﳌﻄﻌﻦ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﺃﻥ ﺧﺮﻭﺟﻬﺎ ﱂ ﻳﻜﻦ ﺇﻻ ﻟِﻔﺤﺶ ﻣﻦ ﻟﺴﺎﺎ ،ﻓﻤﺎ ﺃﺑﺮﺩﻩ ﻣﻦ ﺗﺄﻭﻳﻞ ﻭﺃﲰﺠﻪ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻣِﻦ ﺧﻴﺎﺭ ﺍﻟﺼﺤﺎﺑ ِﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﻓﹸﻀﻼﺋﻬﻢ ،ﻭ ِﻣﻦ ﻯ ﻋﻠﻰ ﻓﹸﺤﺶ ﻳﻮﺟﺐ ﺇﺧﺮﺍﺟﻬﺎ ﺍﳌﻬﺎﺟﺮﺍﺕ ﺍﻷﻭﻝ ،ﻭﳑﻦ ﻻ ﳛﻤﻠﻬﺎ ِﺭﻗﹼ ﹸﺔ ﺍﻟﺪﻳﻦ ﻭﻗﻠﺔ ﺍﻟﺘﻘﻮ ﻣﻦ ﺩﺍﺭﻫﺎ ،ﻭﺃﻥ ﳝﻨﻊ ﺣﻘﻬﺎ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﳍﺎ ،ﻭﻰ ﻋﻦ ﺇﺿﺎﻋﺘﻪ ،ﻓﻴﺎ ﻋﺠﺒﹰﺎ! ﻛﻴﻒ ﱂ ﺤﺶ؟ ﻭﻳﻘﻮﻝ ﳍﺎ :ﺍﺗﻘﻲ ﺍﻟﻠﱠﻪ ،ﻭ ﹸﻛﻔﱢﻲ ﻟﺴﺎﻧﻚ ﻋﻦ ﺃﺫﻯ ﺃﻫﻞ ﱯ ج ﻫﺬﺍ ﺍﻟ ﹸﻔ ﻳﻨ ِﻜ ﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨ ﻒ ﻳ ﻌ ِﺪﻝﹸ ﻋﻦ ﻫﺬﺍ ﺇﱃ ﻗﻮﻟﻪ$ :ﻻ ﻧﻔﻘﺔ ﻟﻚ ﻭﻻ ﺯﻭﺟﻚ ،ﻭﺍﺳﺘﻘﺮﻱ ﰲ ﻣﺴﻜﻨﻚِ؟ ﻭﻛﹶﻴ
٣٦٩ ﺳﻜﲎ ،#ﺇﱃ ﻗﻮﻟﻪ$ :ﺇﻧﻤﺎ ﺍﻟﺴﻜﻨﻰ ﻭﺍﻟﻨﻔﹶﻘ ﹸﺔ ﻟِﻠ ﻤ ﺮﹶﺃ ِﺓ ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ِﻟ ﺰ ﻭ ِﺟﻬﺎ ﻋﹶﻠﻴﻬﺎ ﺭ ﺟ ﻌﺔﹲ؟! #ﻓﻴﺎ ﻋﺠﺒﹰﺎ! ﻛﻴﻒ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺑﲔ ﺷﻔﱵ ﺍﻟﻨﱯ ج ،ﻭﻳﻌﻠﱠﻞ ﺑﹶﺄﻣ ٍﺮ ﻣﻮﻫﻮﻡ ﱂ ﻳﻌﻠﻞ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج،ﺍﻟﺒﺘﺔ ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ،ﻭﻻ ﻧﺒﻪ ﻋﻠﻴﻪ؟ ﻫﺬﺍ ﻣﻦ ﺍﶈﺎﻝ ﺍﻟﺒﻴﻦ. ﱯ ج ،ﻭﲰﻌﺖ ﰒ ﻟﻮ ﻛﺎﻧﺖ ﻓﺎﺣﺸﺔ ﺍﻟﻠﺴﺎﻥ ﻭﻗﺪ ﺃﻋﺎﺫﻫﺎ ﺍﻟﻠﱠﻪ ﻣﻦ ﺫﻟﻚ ،ﻟﻘﺎﻝ ﳍﺎ ﺍﻟﻨ ﺖ :ﻛﻔﻲ ﻟِﺴﺎﻧﻚ ﺣﱴ ﺗﻨﻘﻀ ﻲ ِﻋ ﺪﺗﻚِ ،ﻭﻛﺎﻥ ﻣﻦ ﺩﻭﺎ ﻳﺴﻤﻊ ﻭﻳﻄﻴﻊ ﻟﺌﻼ ﲣﺮﺝ ﻭﺃﻃﺎﻋ ﻣﻦ ﺳﻜﻨﻪ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﳌﻄﻌ ﻦ ﺍﻟﺮﺍﺑﻊ :ﻭﻫﻮ ﻣﻌﺎﺭﺿ ﹸﺔ ﺭﻭﺍﻳﺘِﻬﺎ ﺑﺮﻭﺍﻳﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻬﺬﻩ ﺏ ﺭﺑﻨﺎ ﻭﺳﻨ ﹶﺔ ﻧﺒﻴﻨﺎ،؟ﺃﻥ ﻫﺬﺍ ﻣِﻦ ﺍﳌﻌﺎﺭﺿ ﹸﺔ ﺗﻮﺭﺩ ﻣِﻦ ﻭﺟﻬﲔ .ﺃﺣﺪﳘﺎ :ﻗﻮﻟﻪ :ﻻ ﻧ ﺪﻉ ﻛﺘﺎ ﺴ ﹾﻜﻨﻰ ﻭﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ .#ﻭﳓﻦ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ$ :ﹶﻟﻬﺎ ﺍﻟ ﺣﻜﻢ ﺍﳌﺮﻓﻮﻉ .ﺍﻟﺜﺎﱐ :ﻗﻮﻟﻪ :ﲰﻌ ﻧﻘﻮﻝ :ﻗﺪ ﺃﻋﺎﺫ ﺍﻟﻠﱠﻪ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ﻣِﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻻ ﻳ ِ ﺼ ﺢ ﻋﻨﻪ ﺃﺑﺪﹰﺍ .ﻗﺎﻝ ﺼ ﺢ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ: ﺍﻹِﻣﺎﻡ ﺃﲪﺪ :ﻻ ﻳ ِ ﺑﻞ ﺍﻟﺴﻨ ﹸﺔ ﺑﻴﺪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻗﻄﻌﺎﹰ ،ﻭﻣﻦ ﻟﻪ ﺇﳌﺎﻡ ﺑﺴﻨﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻳﺸﻬ ﺪ ﺷﻬﺎﺩﺓ ﺍﻟﻠﱠﻪ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻋﻨﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺳﻨﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻟﻠﻤﻄﻠﻘﺔ ﺹ ﰲ ﺗﺒﻠﻴﻎ ﺳﻨ ِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺛﻼﺛﺎﹰ ،ﺍﻟﺴﻜﲎ ﻭﺍﻟﻨﻔﻘﺔ ،ﻭﻋﻤﺮ ﻛﺎﻥ ﺃﺗﻘﻰ ﻟﻠﹼﻪ ،ﻭﺃﺣﺮ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻫﺬﻩ ﺍﻟﺴﻨ ﹸﺔ ﻋﻨﺪﻩ ،ﰒ ﻻﻳﺮﻭﻳﻬﺎ ﺃﺻﻼﹰ ،ﻭﻻ ﺗﺒﻴﻨﻬﺎ ﻭﻻ ﻳﺒﻠﻐﻬﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج. ﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻋﻦ ﻋﻤﺮ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺴ ﹾﻜﻨﻰ ﻭﺍﻟﻨ ﹶﻔ ﹶﻘﺔﹸ ،#ﻓﻨﺤﻦ ﻧﺸ ﻬﺪ ﺑﺎﻟﹼﻠ ِﻪ ﺷﻬﺎﺩ ﹰﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ$ :ﹶﻟﻬﺎ ﺍﻟ ﺏ ﻋﻠﻰ ﻋ ﻤ ﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﻧﺴﺄ ﹸﻝ ﻋﻨﻬﺎ ﺇﺫﺍ ﻟﻘﻴﻨﺎﻩ ،ﺃﻥ ﻫﺬﺍ ﻛﺬ ﻁ ﺍﻻﻧﺘﺼﺎ ِﺭ ﻟﻠﻤﺬﺍﻫﺐ ﻭﺍﻟﺘﻌﺼﺐ ﳍﺎ ﻋﻠﻰ ﻣﻌﺎﺭﺿ ِﺔ ج ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺤ ِﻤ ﹶﻞ ﺍﻹِﻧﺴﺎ ﹶﻥ ﻓﺮ ﹸ ﺳﻨ ِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﺤﻴﺤ ِﺔ ﺍﻟﺼﺮﳛ ِﺔ ﺑﺎﻟﻜﺬﺏ ﺍﻟﺒﺤﺖ ،ﻓﻠﻮ ﻳﻜﻮ ﹸﻥ ﻫﺬﺍ ﻋﻨﺪ ﻋﻤﺮ ﺖ ﺖ ﻓﺎﻃﻤﺔ ﻭﺫﻭﻭﻫﺎ ،ﻭﱂ ﻳﻨﺒِﺴﻮﺍ ﺑﻜﻠﻤﺔ ،ﻭﻻ ﺩ ﻋ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ج ،ﳋﺮﺳ ﻓﺎﻃﻤﺔ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ ،ﻭﻻ ﺍﺣﺘِﻴ ﺞ ﺇﱃ ﺫﻛﺮ ﺇﺧﺮﺍﺟﻬﺎ ﻟﺒﺬﺍﺀ ﻟﺴﺎﺎ ،ﻭﳌﺎ ﻓﺎﺕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺚ ﻭﺍﳌﺼﻨﻔﲔ ﰲ ﺍﻟﺴﻨﻦ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﻨﺘﺼﺮﻳﻦ ﻟﻠﺴﻨﻦ ﻓﻘﻂ ﻻ ﻟِﻤﺬﻫﺐ ،ﻭﻻ ﺃﺋﻤ ﹶﺔ ﺍﳊﺪﻳ ِ ﺼ ﹶﻞ ﺑﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻟﻮ ﻗﺪﺭ؟ﻭﺻﻮﻟﹸﻨﺎ ﺑﺎﳊﺪﻳﺚ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﻟﺮﺟﻞ ،ﻫﺬﺍ ﻗﺒﻞ ﺃﻥ ﻧ ِ
٣٧٠ ﻧﻘﻄﻊ ﳔﹶﺎ ﻋﻪ ،ﻓﺈﻥ ﺇﺑﺮﺍﻫﻴﻢ ﱂ ﻳﻮﻟﺪ ﺇﻻ ﺑﻌﺪ ﻣﻮﺕ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺴﻨﲔ ،ﻓﺈﻥ ﻛﺎﻥ ﳐ ﱪ ﺃﺧﱪ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺣﺴﻨﺎ ﺑﻪ ﺍﻟﻈﻦ ،ﻛﺎﻥ ﻗﺪ ﺭﻭﻯ ﻟﻪ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺎﳌﻌﲎ ،ﻭﻇ ﻦ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻫﻮ ﺍﻟﺬﻱ ﺣﻜﻢ ﺑﺜﺒﻮﺕ ﺍﻟﻨﻔﻘﺔ ﺏ ﺭﺑﻨﺎ ﻟِﻘﻮﻝ ﺍﻣﺮﺃﺓ ،ﻓﻘﺪ ﻭﺍﻟﺴﻜﲎ ﻟﻠﻤﻄﻠﻘﺔ ،ﺣﱴ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻻ ﻧﺪﻉ ﻛﺘﺎ ﺚ ﻭﺣﻔﻈﹸﻪ ﻭﺭﻭﺍﻳﺘﻪ ﻣِﻦ ﺷﺄِﻧﻪِ، ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﺻﺎﳊﹰﺎ ﻭﻳﻜﻮﻥ ﻣﻐ ﱠﻔﻼﹰ ،ﻟﻴﺲ ﺗﺤﻤ ﹸﻞ ﺍﳊﺪﻳ ِ ﻭﺑﺎﻟﹼﻠ ِﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻴﻤﻮ ﹸﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ،ﻭﺳﻌﻴ ﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻓﺬﻛﺮ ﻟﻪ ﻣﻴﻤﻮﻥ ﺧﱪ ﻓﺎﻃﻤﺔ ،ﻓﻘﺎﻝ ﺳﻌﻴﺪ :ﺗﻠﻚ ﺍﻣﺮﺃﺓ ﻓﺘﻨ ِ ﺖ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﻟﻪ ﻣﻴﻤﻮﻥ :ﻟﺌﻦ ﻛﺎﻧﺖ ﺇﳕﺎ ﺖ ﺍﻟﻨﺎﺱ ،ﻭﺇﻥ ﻟﻨﺎ ﰲ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﻮ ﹰﺓ ﺃﺧﺬﺕ ﲟﺎ ﺃﻓﺘﺎﻫﺎ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﹶﻓﺘﻨ ِ ﺣﺴﻨﺔ ،ﻣﻊ ﺃﺎ ﺃﺣﺮ ﻡ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻟﻴﺲ ﳍﺎ ﻋﻠﻴﻪ ﺭﺟﻌﺔ ،ﻭﻻ ﺑﻴﻨﻬﻤﺎ ﻣﲑﺍﺙ .ﺍﻧﺘﻬﻰ. ﻭﻻ ﻳﻌﻠﻢ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﺇﻻ ﻭﻗﺪ ﺍﺣﺘ ﺞ ﲝﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻫﺬﺍ ،ﻭﺃﺧﺬ ﺑﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻛﻤﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻲ .ﻭﲨﻬﻮ ﺭ ﺍﻷﻣﺔ ﳛﺘﺠﻮﻥ ﺑﻪ ﰲ ﺳﻘﻮﻁ ﻧﻔﻘﺔ ﺍﳌﺒﺘﻮﺗﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺋﻼﹰ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ﻧﻔﺴﻪ ﺍﺣﺘﺞ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﲨﻊ ﺍﻟﺜﻼﺙ، ﺙ ﻛﻤﺎ ﺃﺧﱪﺕ ﺑﻪ ﻷﻥ ﰲ ﺑﻌﺾ ،ﺃﻟﻔﺎﻇﻪ :ﻓﻄﻠﻘﲏ ﺛﻼﺛﺎﹰ ،ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﺇﳕﺎ ﻃﻠﻘﻬﺎ ﺁﺧ ﺮ ﺛﻼ ٍ ﻋﻦ ﻧﻔﺴﻬﺎ .ﻭﺍﺣﺘ ﺞ ﺑﻪ ﻣﻦ ﻳﺮﻯ ﺟﻮﺍ ﺯ ﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﺮﺟﺎﻝ ،ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﻷﺋﻤﺔ ﹸﻛﻠﱡﻬﻢ ﻋﻠﻰ ،ﺟﻮﺍ ِﺯ ﺧِﻄﺒﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧِﻄﺒﺔ ﺃﺧﻴﻪ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﳌﺮﺃ ﹸﺓ ﻗﺪ ﺳﻜﻨﺖ ﺇﱃ ﺍﳋﺎﻃﺐ ﺍﻷﻭﻝ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻨﺼﻴﺤ ِﺔ ﳌﻦ ﺍﺳﺘﺸﺎﺭﻩ ﺃﻥ ﻳﺰﻭﺟﻪ ،ﺃﻭ ﻳﻌﺎ ِﻣﻠﹶﻪ ،ﺃﻭ ﺗﺴﺎِﻓ ﺮ ﻣﻌﻪ ،ﻭﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﻐﻴﺒﺔ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﻉ ﺍﻟﻄﻼﻕ ﰲ ﺣﺎﻝ ﻏﻴﺒﺔ ﺡ ﺍﻟﻘﺮﺷﻴﺔ ﻣﻦ ﻏﲑ ﺍﻟﻘﺮﺷﻲ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﻭﻗﻮ ِ ﺟﻮﺍﺯ ﻧﻜﺎ ِ ﺃﺣ ِﺪ ﺍﻟﺰﻭﺟﲔ ﻋﻦ ﺍﻵﺧﺮ ،ﻭﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺣﻀﻮﺭﻩ ﻭﻣﻮﺍﺟﻬﺘﻪ ﺑﻪ ،ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺮﻳﺾ ﲞﻄﺒﺔ ﺍﳌﻌﺘﺪﺓ ﺍﻟﺒﺎﺋﻦ ،ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎ ﻡ ﹸﻛﻠﹸﻬﺎ ﺣﺎﺻﻠ ﹰﺔ ﺑﱪﻛﺔ ﺭﻭﺍﻳﺘﻬﺎ، ﻕ ﺣﺪﻳﺜﻬﺎ ،ﻓﺎﺳﺘﻨﺒ ﹶﻄﺘﻬﺎ ﺍﻷﻣ ﹸﺔ ﻣﻨﻬﺎ ،ﻭﻋﻤﻠﺖ ﺎ ،ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺭﻭﺍﻳﺘﻬﺎ ﺗﺮﺩ ﰲ ﺣﻜﻢ ﻭﺻﺪ ِ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺗﻘﺒﻞ ﻓﻴﻤﺎ ﻋﺪﺍﻩ؟! ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﻔﻈﺘﻪ ،ﻗﺒﻠﺖ ﰲ ﲨﻴﻌﻪ، ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺣﻔﻈﺘﻪ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﰲ ﺷﻲِﺀ ﻣﻦ ﺃﺣﻜﺎﻣﻪ ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺈﻥ ﻗﻴﻞ :ﺑﻘﻲ ﻋﻠﻴﻜﻢ ﺷﻲﺀ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺃﻥ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ﴿ :ﹶﺃ ﺳ ِﻜﻨﻮ ﻫﻦِ ﻣ ﻦ ﺣﻴﺚﹸ ﺳ ﹶﻜﻨﺘﻢ ِﻣ ﻦ ﻭ ﺟ ِﺪﻛﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ ،[٦ :ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺒﻮﺍﺋﻦ ﻻ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ ،ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ
٣٧١ ﺕ ﺣ ﻤ ٍﻞ ﻓﹶﺄﻧ ِﻔﻘﹸﻮﺍ ﻋﹶﻠﻴ ِﻬ ﻦ ﺣﺘﻰ ﻀﻴﻘﻮﺍ ﻋﹶﻠﻴﻬِﻦ ﻭِﺇ ﹾﻥ ﻛﹸﻦ ﺃﻭﻻ ِ ﻋﻘﻴﺒﻪ﴿ :ﻭﻻ ﺗﻀﺎﺭﻭﻫ ﻦ ِﻟﺘ ﻀ ﻌ ﻦ ﺣﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[٦ :ﻓﻬﺬﺍ ﰲ ﺍﻟﺒﺎﺋﻦ ،ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺭﺟﻌﻴﺔ ،ﳌﺎ ﻗﻴﺪ ﺍﻟﻨﻔﻘﺔ ﻳ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﻣﻼﹰ ،ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻥ ﺤﻘﹸﻬﺎ ﺣﺎﺋ ﹰ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻤﻞ ،ﻭﻟﻜﺎﻥ ﻋﺪﱘ ﺍﻟﺘﺄﺛﲑ ،ﻓﺈﺎ ﺗﺴﺘ ِ ﺕ ﺣﻤﻞ ﹶﻓﹶﺄﻧ ِﻔﻘﹸﻮﺍ ﺍﻟﻀﻤﲑ ﰲ $ﺃﺳﻜﻨﻮﻫﻦ #ﻫﻮ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﺇ ﹾﻥ ﻛﹸ ﻦ ﺃﻭﻻ ِ ﻋﹶﻠﻴ ِﻬ ﻦ﴾ ،ﻭﺍﺣﺪ. ﻓﺎﳉﻮﺍﺏ :ﺃﻥ ﻣ ﻮ ِﺭ ﺩ ﻫﺬﺍ ﺍﻟﺴﺆﺍ ِﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻦ ﺍﳌﻮﺟﺒﲔ ﺍﻟﻨﻔﻘ ﹶﺔ ﻭﺍﻟﺴﻜﲎ ،ﺃﻭ ﳑﻦ ﻳﻮﺟﺐ ﺍﻟﺴﻜﲎ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝﹸ ،ﻓﺎﻵﻳ ﹸﺔ ﻋﻠﻰ ﺯﻋﻤﻪ ﺣﺠﺔ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺷﺮﻁ ﰲ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻦ ﻛﻮﻦ ﺣﻮﺍﻣﻞﹶ ،ﻭﺍﳊﻜﻢ ﺍﳌﻌﻠﱠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻳﻨﺘﻔﻲ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺋﻪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺋ ﻦ ﺍﳊﺎﺋ ﹶﻞ ﻻ ﻧﻔﻘﺔ ﳍﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﺬﻩ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ ،ﻭﻻ ﻳﻘﻮ ﹸﻝ ﺎ. ﻗﻴﻞ :ﻟﻴﺲ ﺫﻟﻚ ﻣِﻦ ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ ،ﺑﻞ ﻣِﻦ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺷﺮﻃﻪ ،ﻓﻠﻮ ﺑﻘﻲ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﻧﺘﻔﺎﺋﻪ ،ﱂ ﻳﻜﻦ ﺷﺮﻃﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻤﻦ ﻳﻮﺟﺐ ﺍﻟﺴﻜﲎ ﻭﺣﺪﻫﺎ ﻓﻴﻘﺎﻝ ﻟﻪ: ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺿﻤﲑ ﻭﺍﺣﺪ ﳜ ﺺ ﺍﻟﺒﺎﺋﻦ ،ﺑﻞ ﺿﻤﺎﺋﺮﻫﺎ ﻧﻮﻋﺎﻥ :ﻧﻮﻉ ﳜﺺ ﺍﻟﺮﺟﻌﻴﺔ ﻗﻄﻌﺎﹰ، ﻑ﴾ ]ﺍﻟﻄﻼﻕ[٢ : ﻑ ﹶﺃ ﻭ ﻓﹶﺎ ِﺭﻗﹸﻮﻫﻦ ﲟﻌﺮﻭ ٍ ﺴﻜﹸﻮ ﻫ ﻦ ﲟ ﻌﺮﻭ ٍ ﻛﻘﻮﻟﻪ﴿ :ﻓﹶﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓﹶﺄ ﻣ ِ ﻭﻧﻮﻉ ﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺒﺎﺋﻦ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺮﺟﻌﻴﺔِ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﳍﻤﺎ ،ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ :ﹶﻻ ﺨ ِﺮﺟﻮ ﻫﻦِ ﻣ ﻦ ﺑﻴﻮِﺗ ِﻬ ﻦ ﻭﻻ ﻳ ﺗ ﺚ ﺨ ﺮ ﺟ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﻗﻮﻟﻪ﴿ :ﹶﺃ ﺳ ِﻜﻨﻮ ﻫﻦِ ﻣ ﻦ ﺣﻴ ﹸ ﺳﻜﻨﺘ ﻢ ِﻣ ﻦ ﻭ ﺟ ِﺪﻛﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ [٦ :ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺮﺟﻌﻴﺔ ﻫﻮ ﺍﳌﺘﻌﲔ ﻟِﺘﺘﺤﺪ ﺍﻟﻀﻤﺎﺋ ﺮ ﻑ ﺍﻷﺻﻞ ،ﻭﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻷﺻﻞ ﺃﻭﱃ. ﻭﻣﻔﺴﺮﻫﺎ ،ﻭﻫﻮ ﺧﻼ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﲣﺼﻴﺺ ،ﻧﻔﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ﺑﻜﻮﺎ ﺣﺎﻣﻼﹰ؟ ﻗﻴﻞ :ﻟﻴﺲ ﻓﻲ اﻵَﻳﺔ ﻣﺎ ﻳﻘﺘﻀﻲ أﻧﻪ ،ﻻ ﻧﻔﻘﺔ ﻟﻠﺮﺟﻌﻴﺔ اﻟﺤﺎﺋﻞ ،ﺑﻞ اﻟﺮﺟﻌﻴ ُﺔ ﻧﻮﻋﺎن ،ﻗﺪ ﺑﻴﱠﻦ اﻟﻠﱠﻪ ﺣﻜﻤﻬﻤﺎ ﻓﻲ آﺘﺎﺑﻪ :ﺣﺎﺋﻞ ،ﻓﻠﻬﺎ اﻟﻨﻔﻘﺔ ﺑﻌﻘﺪ اﻟﺰوﺟﻴﺔ ،إذ ﺣﻜﻤُﻬﺎ ﺣﻜﻢ اﻷزواج ،أو ﺣﺎﻣﻞ ،ﻓﻠﻬﺎ اﻟﻨﻔﻘﺔ ﺑﻬﺬﻩ اﻵﻳﺔ إﻟﻰ أن ﺗﻀﻊ ﺣﻤﻠﻬﺎ، ﻓﺘﺼﻴﺮ اﻟﻨﻔﻘ ُﻪ ﺑﻌﺪ اﻟﻮﺿﻊ ﻧﻔﻘ َﺔ ﻗﺮﻳﺐ ﻻ ﻧﻔﻘﺔ زوج ،ﻓﻴﺨﺎﻟﻒ ﺣﺎﻟﻬﺎ ﻗﺒﻞ اﻟﻮﺿﻊ ﺣﺎﻟﻬﺎ ﺑﻌﺪﻩ ،ﻓﺈن اﻟﺰوج ﻳُﻨﻔﻖ ﻋﻠﻴﻬﺎ وﺣﺪَﻩ إذا آﺎﻧﺖ ﺣﺎﻣﻼً ،ﻓﺈذا وﺿﻌﺖ، ﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺔ اﻟﻄﻔﻞ ،وﻻ ﻳﻜﻮن ﺣﺎﻟﻬﺎ ﻓﻲ ﺣﺎل ﺠ ُ ﺻﺎرت ﻧﻔﻘﺘﻬﺎ ﻋﻠﻰ ﻣﻦ ﺗ ِ ﺣﻤﻠﻬﺎ آﺬﻟﻚ ،ﺑﺤﻴﺚ ﺗﺠﺐ ﻧﻔﻘﺘُﻬﺎ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺔ اﻟﻄﻔﻞ ،ﻓﺈﻧﻪ ﻓﻲ ﺣﺎل ﺣﻤﻠﻬﺎ ﺟﺰء ﻣﻦ أﺟﺰاﺋﻬﺎ ،ﻓﺈذا اﻧﻔﺼﻞ ،آﺎن ﻟﻪ ﺣﻜﻢ ﺁﺧﺮ ،واﻧﺘﻘﻠﺖ اﻟﻨﻔﻘ ُﺔ ﻣِﻦ
٣٧٢ ﺣﻜﻢ إﻟﻰ ﺣﻜﻢ ،ﻓﻈﻬﺮت ﻓﺎﺋﺪة اﻟﺘﻘﻴﻴﺪ وﺳﺮ اﻻﺷﺘﺮاط واﻟﻠّﻪ أﻋﻠﻢ ﺑﻤﺎ أراد ﻣﻦ آﻼﻣﻪ.
ﺫﻛﺮ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﻮﺍﻓﻖ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻣﻦ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻟﻸﻗﺎﺭﺏ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ :#ﻋﻦ ﻛﻠﻴﺐ ﺑﻦ ﻣﻨﻔﻌﺔ ،ﻋﻦ ﺟﺪﻩ ،ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ ج ﻓﻘﺎﻝ: ﻚ ﻭﹶﺃﺧﺎ ﻙ ﻭ ﻣ ﻮ ﹶﻻ ﻙ ﺍﱠﻟﺬِﻱ ﻳﻠﻲ ﺫﺍﻙ ،ﺣ ﻖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ! ﻣﻦ ﺃﺑﺮ؟ ﻗﺎﻝ $ﹸﺃﻣﻚ ﻭﹶﺃﺑﺎ ﻙ ﻭﺃﹸ ﺧﺘ ﻭﺍﺟِﺐ ﻭ ﺭ ِﺣ ﻢ ﻣ ﻮﺻﻮﹶﻟ ﹲﺔ# ﺖ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﺋ ﻢ ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﻃﺎﺭِﻕ ﺍﶈﺎﺭﰊ ﻗﺎﻝ :ﻗﺪﻣ ﻚ ﻭﹶﺃﺑﺎﻙ، ﺱ ﻭﻫﻮ ﻳﻘﻮﻝ$ :ﻳﺪ ﺍ ﹸﳌﻌﻄﻲ ﺍﻟ ﻌ ﹾﻠﻴﺎ ،ﻭﺍﺑﺪﺃ ِﺑ ﻤ ﻦ ﺗﻌﻮ ﹸﻝ :ﺃﹸ ﻣ ﻋﻠﻰ ﺍﳌﻨﱪ ﳜﻄﹸﺐ،ﺍﻟﻨﺎ )(١ ﻚ ﻭﹶﺃﺧﺎﻙ ،ﹸﺛﻢ ﹶﺃ ﺩﻧﺎ ﻙ ﹶﺃ ﺩﻧﺎ ﻙ# ﻭﺃﹸ ﺧﺘ ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﺟﺎﺀ ﺭﺟ ﹲﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺻﺤﺎﺑﱵ؟ ﻗﺎﻝ $ﹸﺃ ﻣﻚ ،#ﻗﺎﻝ :ﰒ ﻣﻦ؟ ﺱ ﲝﺴﻦ ج ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ! ﻣﻦ ﺃﺣ ﻖ ﺍﻟﻨﺎ ِ ﻚ ،#ﻗﺎﻝ :ﰒ ﻣﻦ؟ ﻗﺎﻝ$ :ﺃﹸ ﻣ ﻗﺎﻝ$ :ﺃﹸ ﻣ ﻚ ،#ﻗﺎﻝ :ﰒ ﻣﻦ؟ ﻗﺎﻝ$ :ﹶﺃﺑﻮ ﻙ ﺛﹸ ﻢ ﹶﺃ ﺩﻧﺎ ﻙ ﹶﺃ ﺩﻧﺎ ﻙ.# ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ،ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻘﹸﺸﲑﻱ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ! ﻚ ،#ﻗﻠﺖ :ﰒ ﻣﻦ؟ ﻗﺎﻝ$ :ﹸﺃﻣﻚ ،#ﻗﻠﺖ: ﺖ :ﰒ ﻣﻦ؟ ﻗﺎﻝ$ :ﺃﹸ ﻣ ﻚ ،#ﻗﻠ ﻣ ﻦ ﹶﺃﺑﺮ؟ ﻗﺎﻝ$ :ﺃﹸ ﻣ ﺏ ﻓﹶﺎﻷَﻗ ﺮ ﰒ ﻣﻦ؟ ﻗﺎﻝ$ :ﹶﺃﺑﺎ ﻙ ﹸﺛﻢ ﺍ َﻷ ﹾﻗ ﺮ ﺏ.(٢)# ﻑ.(٣)# ﻚ ﻭ ﻭﹶﻟﺪﻙ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ج ﻟِﻬﻨﺪ$ :ﺧﺬﻱ ﻣﺎ ﻳ ﹾﻜﻔِﻴ ِ ﱯ ﻭﰲ $ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،#ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐٍ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﺍﻟﻨ ﺴِﺒ ﹸﻜﻢ ،ﻭِﺇﻥﱠ ﹶﺃ ﻭ ﹶﻻ ﺩﻛﹸ ﻢ ِﻣ ﻦ ﻛﹶﺴِﺒﻜﹸﻢ ﹶﻓ ﹸﻜﻠﹸﻮ ﻩ ﺐ ﻣﺎ ﹶﺃ ﹶﻛﻠﹾﺘﻢ ِﻣ ﻦ ﹶﻛ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺇ ﱠﻥ ﹶﺃ ﹾﻃﻴ ﻫﻨﻴﺌﹰﺎ .(٤)#ﻭﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ،ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻣﺮﻓﻮﻋﹰﺎ).(٥ ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﺍﺑ ﺪﹾﺃ ﻚ ﺷﻲﺀٌ ،ﹶﻓِﻠﺬِﻱ ﻀ ﹶﻞ ﻋ ﻦ ﹶﺃ ﻫِﻠ ﻀ ﹶﻞ ﺷﻲﺀٌ ،ﻓﹶﻸ ﻫِﻠﻚ ،ﻓﹶﺈ ﹾﻥ ﹶﻓ ﻕ ﻋﹶﻠﻴﻬﺎ ﹶﻓِﺈ ﹾﻥ ﹶﻓ ﺼ ﺪ ﻚ ﻓﹶﺘ ﺴ ِﺑﻨ ﹾﻔ ِ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٤٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(٦١/٥ ) (٣ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ٨٩/٢ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ. ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٥٣٠ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٥٢٨ﻭ ).(٣٥٢٩
٣٧٣ ﻀ ﹶﻞ ﻋ ﻦ ﺫِﻱ ﹶﻗﺮﺍﺑﺘﻚ ،ﻓﻬ ﹶﻜﺬﹶﺍ ﻭﻫ ﹶﻜﺬﹶﺍ.(١)# ﹶﻗﺮﺍﺑِﺘﻚ ،ﻓﹶﺈ ﹾﻥ ﹶﻓ ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ ﻭﺑِﺎﻟﻮﺍِﻟﺪﻳ ِﻦ ﻭﻫﺬﺍ ﻛﻠﻪ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍ ﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻭ ﹶﻻ ﺗ ﺕ ﺫﺍ ﺍﻟ ﹸﻘﺮﰉ ﺣﻘﱠﻪ] ﴾ﺍﻹﺳﺮﺍﺀ: ﺇ ﺣﺴﺎﻧﹰﺎ ﻭﺑﺬِﻱ ﺍﻟ ﹸﻘ ﺮﺑﻰ﴾ ]ﺍﻟﻨﺴﺎﺀ [٣٦ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺁ ِ ﱯ ج ﺳﻮﺍ ًﺀ [٢٦ﻓﺠﻌﻞ ﺳﺒﺤﺎﻧﻪ ﺣﻖ ﺫﻯ ﺍﻟﻘﺮﰉ ﻳﻠﻲ ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻛﻤﺎ ﺟﻌﻠﻪ ﺍﻟﻨ ﺑﺴﻮﺍﺀ ،ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ؟ ﺃﻥ ﻟﺬﻱ ﺍﻟﻘﺮﰉ ﺣﻘﹰﺎ ﻋﻠﻰ ﻗﺮﺍﺑﺘﻪ ،ﻭﺃﻣﺮ ﺑﺈﺗﻴﺎﻧﻪ ﺇﻳﺎﻩ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻱ ﺣ ﻖ ﻫ ﻮ .ﻭﺃﻣﺮ ﺗﻌﺎﱃ ﺑﺎﻹِﺣﺴﺎﻥ ﺇﱃ ﺫﻱ ﺍﻟﻘﺮﰉ .ﻭﻣﻦ ﺫﻟﻚ ﺣ ﻖ ﺍﻟﻨﻔﻘﺔِ ،ﻓﻼ ﻧ ﺪﺭِﻱ ﺃ ﺃﻋﻈﻢ ﺍﻹِﺳﺎ َﺀ ﹶﺓ ﺃﻥ ﻳﺮﺍﻩ ،ﳝﻮﺕ ﺟﻮﻋﹰﺎ ﻭ ﻋﺮﻳﺎﹰ ،ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺳﺪ ﺧﻠﱠﺘﻪ ﻭﺳﺘﺮ ﻋ ﻮ ﺭِﺗﻪِ ،ﻭﻻ ﱯ ﺴﺘﺮ ﻟﻪ ﻋ ﻮﺭﺓ ﺇﻻ ﺑﺄﻥ ﻳﻘﺮﺿﻪ ﺫﻟﻚ ﰲ ِﺫ ﻣِﺘﻪِ ،ﻭﻫﺬﹶﺍ ﺍﳊﻜﻢ ﻣﻦ ،ﺍﻟﻨ ﻳﻄﻌﻤﻪ ﻟﹸﻘﻤﺔ ،ﻭﻻ ﻳ ﺿ ﻌ ﻦ ﹶﺃﻭﻻ ﺩ ﻫﻦ ﺣﻮﹶﻟﻴ ِﻦ ﻛﺎ ِﻣﹶﻠﻴ ِﻦ ﺕ ﻳ ﺮ ِ ج ﻣﻄﺎﺑﻖ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺣﻴﺚ ﻳﻘﻮﻝ﴿ :ﻭﺍﻟﻮﺍِﻟﺪﺍ ﺲ ﻒ ﻧ ﹾﻔ ﻑ ﻻ ﻧ ﹶﻜﻠﱢ ﺴ ﻮﺗﻬﻦ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ ﻟِﻤ ﻦ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳﺘﻢ ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ ﻭ ﻋﻠﹶﻰ ﺍ ﹶﳌ ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪِ ﺭﺯﻗﻬ ﻦ ﻭ ِﻛ ﺙ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ﺇ ﱠﻻ ﻭ ﺳ ﻌﻬﺎ ﹶﻻ ﺗﻀﺎ ﺭ ﻭﺍِﻟ ﺪﹲﺓ ِﺑ ﻮﹶﻟﺪِﻫﺎ ﻭ ﹶﻻ ﻣ ﻮﻟﹸﻮ ﺩ ﹶﻟﻪِ ﺑ ﻮﻟﹶﺪ ِﻩ ﻭ ﻋﻠﹶﻰ ﺍﻟﻮﺍ ِﺭ ِ ﻚ﴾ ﺙ ﻣﺜﻞ ﻣﺎ ﺃﻭﺟﺐ ﻋﻠﻰ ﺍﳌﻮﻟﻮﺩ ﻟﻪ، ]ﺍﻟﺒﻘﺮﺓ [٢٣٣ :ﻓﺄﻭﺟﺐ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻮﺍﺭ ِ ﻭﲟﺜ ِﻞ ﻫﺬﺍ ﺍﳊﻜﻢ ﺣﻜﻢ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻓﺮﻭﻯ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﺔﹰ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﱯ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻋﻠﻴﻪ ،ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ: ﺼﺒ ﹶﺔ ﺻ ﺲ ﻋ ﻋﻨﻪ ﺣﺒ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱐ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﺃﻥ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﺃﺧﱪﻩ ،ﺃﻥ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺱ ﻛﹶﻼﻟﺔ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻟﻌﺎﻗﻠﺔ ،ﻓﻘﺎﻟﻮﺍ :ﻻ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻗﻒ ﺑﲏ ﻋﻢ ﻋﻠﻰ ﻣﻨﻔﹸﻮ ٍ ﻣﺎﻝ ﻟﻪ ،ﻓﻘﺎﻝ :ﻭﹶﻟﻮ ،ﻭﻗﻮﻓﹸﻬﻢ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﻛﻬﻴﺌﺔ ﺍﻟﻌﻘﻞ) ،(٢ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ :ﻗﻮﻟﻪ :ﻭﻟﻮ، ﺃﻱ :ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ .ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻋﻦ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﲪﺮ ،ﻋﻦ ﺣﺠﺎﺝ ،ﻋﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻗﺎﻝ :ﺟﺎﺀ ﻭﱄ ﻳﺘﻴﻢ ﺇﱃ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﻓﻘﺎﻝ :ﹶﺃﻧﻔِﻖ ﻋﻠﻴﻪ ،ﰒ ﻗﺎﻝ :ﻟﻮ ﱂ ﺃﺟ ﺪ ﺇﻻ ﺃﻗﺼﻰ ﻋﺸﲑﺗﻪ ﹶﻟ ﹶﻔ ﺮ ﺿﺖ ﻋﻠﻴﻬﻢ .ﻭﺣﻜﻢ ﲟﺜﻞ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ. ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﲪﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﺣﺴﻦ ،ﻋﻦ ﻣﻄﺮﻑ،ﻋﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(٧٠ ،٦٩/٥ ) (٢ﺍﳌﺼﻨﻒ ) (١٢١٨ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﻱ ).(٥٠٠/٢
٣٧٤ ﺇﲰﺎﻋﻴﻞ ،ﻋﻦ ﺍﳊﺴﻦ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻗﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﹸﺃﻡ ﻭ ﻋﻢ ،ﻓﻌﻠﻰ ﺍﻷﻡ ﺑﻘﺪﺭ ﻑ ﻟﻌﻤﺮ ،ﻭﺯﻳﺪ ﳐﺎﻟﻒ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺘ ﹶﺔ. ﻣِﲑﺍﺛﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟﻌﻢ ﺑﻘﺪﺭ ﻣِﲑﺍﺛﻪ ،ﻭﻻ ﻳﻌﺮ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٣ :ﻗﺎﻝ: ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ :ﻗﻠﺖ ﻟﻌﻄﺎﺀ﴿ :ﻭ ﻋﻠﹶﻰ ﺍﻟﻮﺍ ِﺭ ِ ﺲ ﻭﺍﺭﺙ ﺍﳌﻮﻟﻮﺩ ﺇﻥ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﺮﺛﻮﻧﻪ .ﻗﻠﺖ ﻟﻪ :ﺃﳛﺒ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ﻟﻠﻤﻮﻟﻮﺩ ﻣﺎﻝ؟ ﻗﺎﻝ :ﺃﻓﻴﺪﻋﻪ ﳝﻮﺕ؟ ﻭﻗﺎﻝ ﺍﳊﺴﻦ﴿ :ﻭﻋﻠﻰ ﺍﻟﻮﺍ ِﺭ ِ ﺴ ﺮ ﺍﻵﻳﺔ ﲨﻬﻮ ﺭ ﲏ .ﻭﺬﺍ ﻓ [٢٣٣ﻗﺎﻝ :ﻋﻠﻰ ﺍﻟﺮﺟ ِﻞ ﺍﻟﺬﻱ ﻳ ِﺮﺙﹸ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﺣﱴ ﻳﺴﺘﻐ ﺍﻟﺴﻠﻒ ،ﻣﻨﻬﻢ :ﻗﺘﺎﺩﺓ ،ﻭﳎﺎﻫﺪ ،ﻭﺍﻟﻀﺤﺎﻙ ،ﻭﺯﻳ ﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﺷﺮﻳﺢ ﺍﻟﻘﺎﺿﻲ ،ﻭﹶﻗﺒِﻴﺼﺔﹸ ﺏ ﺍﺑﻦ ﺑ ﻦ ﺫﺅﻳﺐ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ،ﻭﺍﻟﺸﻌﱯ ،ﻭﺃﺻﺤﺎ ﻣﺴﻌﻮﺩ ،ﻭﻣﻦ ﺑﻌﺪﻫﻢ :ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ،ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻦ ﺑﻌﺪﻫﻢ :ﺃﲪﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﺩﺍﻭﺩ ﻭ ﺃﺻﺤﺎﻢ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ. ﺻﻠﹶﺔ ،ﻭﻫﺬﺍ ﺠﺒﺮ ﺃﺣ ﺪ ﻋﻠﻰ ﻧﻔﻘ ِﺔ ﺃﺣ ٍﺪ ﻣﻦ ﺃﻗﺎﺭﺑﻪ ،ﻭﺇﳕﺎ ﺫﻟﻚ ِﺑ ﺮ ﻭ ِ ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻻ ﻳ ﻣﺬﻫﺐ ﻳﻌﺰﻯ ﺇﱃ ﺍﻟﺸﻌﱯ .ﻗﺎﻝ ﻋﺒ ﺪ ﺑ ﻦ ﲪﻴ ٍﺪ ﺍﻟ ﹶﻜﺸﻲ :ﺣﺪﺛﻨﺎ ﹶﻗﺒِﻴﺼﺔﹸ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ،ﻋﻦ ﺃﺷﻌﺚ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻗﺎﻝ :ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺃﺟ ﱪ ﺃﺣﺪﹰﺍ ﻋﻠﻰ ﺃﺣﺪٍ ،ﻳﻌﲏ ﻋﻠﻰ ﻧﻔﻘﺘﻪ .ﻭﰲ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻈﺮ ،ﻭﺍﻟﺸﻌﱯ ﺃﻓﻘﻪ ﻣﻦ ﻫﺬﺍ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﲏ ﺃﻥ ﳚ ﱪﻩ ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺱ ﻛﺎﻧﻮﺍ ﺃﺗﻘﻰ ﻟﻠﹼﻪ ﻣﻦ ﺃﻥ ﳛﺘﺎﺝ ﺍﻟﻐ ﺃﺭﺍﺩ :ﺃﻥ ﺍﻟﻨﺎ ﻗﺮﻳﺒﻪ ﺍﶈﺘﺎﺝ ،ﻓﻜﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻜﺘﻔﻮﻥ ﺑﺈﳚﺎﺏ ﺍﻟﺸﺮﻉ ﻋﻦ ﺇﳚﺎﺏ ﺍﳊﺎﻛﻢ ﺃﻭ ﺇﺟﺒﺎﺭﻩ. ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ :ﺍﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘ ﹸﺔ ﻋﻠﻰ ﺃﺑﻴﻪ ﺍﻷﺩﱏ ،ﻭﺃﻣﻪ ﺍﻟﱵ ﻭﻟﺪﺗﻪ ﺧﺎﺻﺔ، ﻓﻬﺬﺍﻥ ﺍﻷﺑﻮﺍﻥ ﳚﱪ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﻘﲑﻳﻦ ،ﻓﺄﻣﺎ ﺠ ﱪ ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﺑﻨ ِﻪ ﺍﻷﺩﱏ ﺣﱴ ﻳﺒﻠﻎ ﻓﻘﻂ ،ﻭﻋﻠﻰ ﻧﻔﻘﺔ ﺑﻨﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻧﻔﻘ ﹸﺔ ﺍﻷﻭﻻﺩِ ،ﻓﺎﻟﺮﺟﻞ ﻳ ﺠ ﱪ ﺍ ُﻷ ﻡ ﻋﻠﻰ ﺣﱴ ﺗ ﺰ ﻭﺝ ،ﻭﻻ ﳚﱪ ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﺑﻦ ﺍﺑﻨﻪ ،ﻭﻻ ﺑﻨﺖ ﺍﺑﻨﻪ ﻭﺇﻥ ﺳﻔﻼ ،ﻭﻻ ﺗ ﻧﻔﻘﺔ ﺍﺑﻨﻬﺎ ﻭﺍﺑﻨﺘﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺎ ﰲ ﻏﺎﻳﺔ ﺍﳊﺎﺟﺔ ﻭﺍﻷﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﻐﲎ ،ﻭﻻ ﲡﺐ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻨﻔﻘ ﹸﺔ ﻋﻠﻰ ﺍﺑﻦ ﺍﺑﻦ ،ﻭﻻ ﺟﺪ ،ﻭﻻ ﺃﺥٍ ،ﻭﻻ ﺃﺧﺖٍ ،ﻭﻻ ﻋﻢ،ﻭﻻ ﻋﻤ ٍﺔ ﻭﻻ ﺧﺎ ٍﻝ ﻭﻻ ﺧﺎﻟ ٍﺔ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﺍﻟﺒﺘﺔ ﺳﻮﻯ ﻣﺎ ﺫﻛﺮﻧﺎ .ﻭﲡﺐ ﺍﻟﻨﻔﻘ ﹸﺔ ﻣﻊ ﺍﲢﺎ ِﺩ ﺍﻟﺪﻳﻦ ﻭﺍﺧﺘﻼﻓﻪ ﺣﻴﺚ ﻭﺟﺒﺖ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻭﻫﻮ ﺃﺿﻴ ﻖ ﺍﳌﺬﺍﻫﺐ ﰲ ﺍﻟﻨﻔﻘﺎﺕ. ﺐ ﻧﻔﻘ ﹸﺔ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ ﺧﺎﺻﺔ ،ﺩﻭﻥ ﻣ ﻦ ﻋﺪﺍﻫﻢ ،ﻣﻊ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﲡ
٣٧٥ ﺍﺗﻔﺎﻕ ﺍﻟﺪﻳﻦ ،ﻭﻳﺴﺎ ِﺭ ﺍﳌﻨ ِﻔﻖِ ،ﻭﻗﺪﺭﺗﻪ ،ﻭﺣﺎﺟﺔ ﺍﳌﹸﻨ ﹶﻔ ِﻖ ﻋﻠﻴﻪ ،ﻭﻋﺠﺰﻩ ﻋﻦ ﺍﻟﻜﺴﺐ ﺑﺼﻐ ٍﺮ ﺃﻭ ﺟﻨﻮ ٍﻥ ﺃﻭ ﺯﻣﺎﻧ ٍﺔ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻤﻮﺩ ﺍﻷﺳﻔﻞ .ﻭﺇﻥ ﻛﺎ ﹶﻥ ﻣﻦ ﺍﻟﻌﻤﻮﺩ ﺍﻷﻋﻠﻰ :ﻓﻬﻞ ﻳﺸﺘﺮﻁ ﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻟﻜﺴﺐِ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻭﻣﻨﻬﻢ ﻣﻦ ﻃﺮﺩ ﺍﻟﻘﻮﻟﲔ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻌﻤﻮﺩ ﺍﻷﺳﻔﻞ. ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻮﻟﺪ ﺻﺤﻴﺤﺎﹰ ،ﺳﻘﻄﺖ ﻧﻔﻘﺘﻪ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﺃﻭﺳﻊ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ. ﺤ ﺮ ٍﻡ ﻟﺬﻱ ﺭﲪﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺠﺐ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﺭﺣﻢ ﻣ ﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﺗ ِ ﺍﻷﻭﻻﺩ ﻭﺃﻭﻻﺩﻫﻢ ،ﺃﻭ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ،ﻭﺟﺒﺖ ﻧﻔﻘﺘﻬﻢ ﻣﻊ ﺍﲢﺎﺩ ﺍﻟﺪﻳﻦ ﻭﺍﺧﺘﻼﻓﻪ .ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻏﲑﻫﻢ ،ﱂ ﲡﺐ ﺇﻻ ﻣﻊ ﺍﲢﺎﺩ ﺍﻟﺪﻳﻦ ،ﻓﻼ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺫﻱ ﺭﲪﻪ ﺍﻟﻜﺎﻓﺮ ،ﰒ ﺇﳕﺎ ﲡﺐ ﺍﻟﻨﻔﻘﺔ ﺑﺸﺮﻁ ﻗﺪﺭﺓ ﺍﳌﻨﻔِﻖ ﻭﺣﺎﺟﺔ ﺍﳌﻨ ﹶﻔ ِﻖ ﻋﻠﻴﻪ .ﻓﺈﻥ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺍ ﻋﺘِﺒ ﺮ ﹶﻓ ﹾﻘﺮﻩ ﹶﻓﻘﹶﻂ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺒﲑﺍﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ،ﻓﻜﺬﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﹶﺫﻛﹶﺮﺍﹰ ،ﻓﻼ ﺑﺪ ﻣﻊ ﻓﻘﺮﻩ ﻣﻦ ﻋﻤﺎ ﻩ ﺃﻭ ﺯﻣﺎﻧِﺘﻪِ ،ﻓﺈﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﺑﺼﲑﺍ ﱂ ﲡﺐ ﻧﻔﻘﺘﻪ ،ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﳌﲑﺍﺙ ﺇﻻ ﰲ ﻧﻔﻘﺔ ﺍﻟﻮﻟﺪ ،ﻓﺈﺎ ﻋﻠﻰ ﺃﺑﻴﻪ ،ﺧﺎﺻﺔ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻪ. ﻭﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ :ﺃﺎ ﻋﻠﻰ ﺃﺑﻮﻳﻪ ﺧﺎﺻﺔ ﺑﻘﺪﺭ ﻣﲑﺍﺛﻬﻤﺎ ﻃﺮﺩﹰﺍ ﻟﻠﻘﻴﺎﺱ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻫﻮ ﺃﻭﺳ ﻊ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ، ﺖ ﻧﻔﻘﺘﻪ ﻣﻄﻠﻘﺎﹰ، ﺍﳌﺬﻫﺐ ﺍﳋﺎﻣﺲ :ﺃﻥ ﺍﻟﻘﺮﻳﺐ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ ﻭﺟﺒ ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﻭﺍﺭﺛﹰﺎ ﺃﻭ ﻏﲑ ﻭﺍﺭﺙ ،ﻭﻫﻞ ﻳﺸﺘﺮﻁ ﺍﲢﺎ ﺩ ﺍﻟﺪﻳﻦ ﺑﻴﻨﻬﻢ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻭﻋﻨﻪ ﺽ ﺃﻭ ﺗﻌﺼﻴﺐ ﻛﺴﺎﺋﺮ ﺐ ﻧﻔﻘﺘﻬﻢ ﺇﻻ ﺑﺸﺮﻁ ﺃﻥ ﻳﺮﺛﻬﻢ ِﺑ ﹶﻔ ﺮ ٍ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﺃﻧﻪ ﻻ ﲡ ﺍﻷﻗﺎﺭﺏ .ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ ،ﻭﺟﺒﺖ ﻧﻔﻘﺘﻬﻢ ﺑﺸﺮﻁ. ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﺗﻮﺍﺭﺙ .ﰒ ﻫﻞ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺍﺭﺙ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ،ﺃﻭ ﺙ ﰲ ﺍﳊﺎﻝ ،ﺃﻭ ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﺣﺪﳘﺎ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ .ﻭﻫﻞ ﻳﺸﺘﺮﻁ ﺛﺒﻮﺕ ﺍﻟﺘﻮﺍﺭِ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﳌﲑﺍﺙ ﰲ ﺍﳉﻤﻠﺔ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ :ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻗﺎﺭﺏ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺛﻮﻥ ،ﻓﻼ ﻧﻔﻘ ﹶﺔ ﳍﻢ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺹ ﻋﻨﻪ ،ﻭﺧﺮﺝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﺬﻫﺒﻪ ﻣﻦ ﺗﻮﺍﺭﺛﻬﻢ ،ﻭﻻ ﺑﺪ ﻋﻨﺪﻩ ﻣﻦ ﺍﺗﺤﺎﺩ ﺍﻟﺪﻳﻦ ﺑﲔ ﺍﳌﻨﻔِﻖ ﻭﺍﳌﻨ ﹶﻔ ِﻖ ﻋﻠﻴﻪ ﺣﻴﺚ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘﺔ ﺇﻻ ﰲ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ .ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﲑﺍﺙ ﺑﻐﲑ ﺍﻟﻘﺮﺍﺑﺔ ،ﻛﺎﻟﻮﻻﺀ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘﺔ ﺑﻪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ﻋﻠﻰ ﺍﻟﻮﺍﺭﺙ ﺩﻭﻥ ﺍﳌﻮﺭﻭﺙ ،ﻭﺇﺫﺍ ﻟﺰﻣﺘﻪ ﻧﻔﻘ ﹸﺔ ﺭﺟ ٍﻞ ﻟﺰﻣﺘﻪ ﻧﻔﻘ ﹸﺔ ﺯﻭﺟِﺘ ِﻪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ .ﻭﻋﻨﻪ :ﻻ ﺗﻠﺰﻣﻪ .ﻭﻋﻨﻪ :ﺗﻠﺰﻣﻪ ﰲ
٣٧٦ ﻋﻤﻮﺩﻱ ﺍﻟﻨﺴﺐ ﺧﺎﺻﺔ ﺩﻭﻥ ﻣ ﻦ ﻋﺪﺍﻫﻢ .ﻭﻋﻨﻪ :ﺗﻠﺰﻣﻪ ﻟﺰﻭﺟﺔ ﺍﻷﺏ ﺧﺎﺻﺔ ،ﻭﻳﻠﺰﻣﻪ ﺴ ﺮ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﺫﻟﻚ.ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ :ﻭﻛﺬﻟﻚ ﺇﻋﻔﺎﻑ ﻋﻤﻮﺩﻱ ﻧﺴﺒﻪ ﺑﺘﺰﻭﻳﺞ ﺃﻭ ﺗ ﳚﻲ ُﺀ ﰲ ﻛﻞ ﻣ ﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺘﻪ :ﺃﺥ ،ﺃﻭ ﻋﻢ ،ﺃﻭ ﻏﲑﳘﺎ ﻳﻠﺰﻣﻪ ﺇﻋﻔﺎﻓﹸﻪ ،ﻷﻥ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻑ ﻗﺪ ﻧﺺ ﰲ ﺍﻟﻌﺒﺪ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺰﻭﺟﻪ ﺇﺫﺍ ﻃﻠﺐ ﺫﻟﻚ ،ﻭﺇﻻ ﺑﻴﻊ ﻋﻠﻴﻪ ،ﻭﺇﺫﺍ ﻟﺰﻣﻪ ﺇﻋﻔﺎ ﺭﺟﻞ ﻟﺰﻣﻪ ﻧﻔﻘﺔ ﺯﻭﺟﺘﻪ ،ﻷﻧﻪ ﻻ ﺗ ﻤﻜﱠﻦ ﻣﻦ ﺍﻹِﻋﻔﺎﻑ ﺇﻻ ﺑﺬﻟﻚ ،ﻭﻫﺬﻩ ﻏﲑ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻘﺪﻣﺔ ،ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺯﻭﺟﺔ ﺍﳌﻨﻔﹶﻖ ﻋﻠﻴﻪ ،ﻭﳍﺬﻩ ﻣﺄﺧﺬ ،ﻭﻟﺘﻠﻚ ﻣﺄﺧﺬ، ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ،ﻭﻫﻮ ﺃﻭﺳﻊ ﻣﻦ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺬﻫﺐ ﺃﰊ ﺚ ﻳﻮ ِﺟﺐ ﺍﻟﻨﻔﻘ ﹶﺔ ﻋﻠﻰ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺣﻨﻴﻔﺔ ﺃﻭﺳ ﻊ ﻣﻨﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﺣﻴ ﹸ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﺃﺻﻮ ﹸﻝ ﺃﲪﺪ ﻭﻧﺼﻮﺻﻪ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ،ﻭﺻﻠ ﹸﺔ ﺍﻟﺮﺣﻢ ﺍﻟﱵ ﺤ ﻖ ﺑﺸﻴﺌﲔ :ﺑﺎﳌﲑﺍﺙ ﺴﺘ ﺻﻞﹶ ،ﻭﺣ ﺮ ﻡ ﺍﳉﻨﺔ ﻋﻠﻰ ﻛﻞ ﻗﺎﻃﻊ ﺭﺣﻢ ،ﻓﺎﻟﻨﻔﻘ ﹸﺔ ﺗ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗﻮ ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﺑﺎﻟﺮﺣﻢ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج .ﻭﻗﺪ ﺗﻘ ﺪ ﻡ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﱯ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻋﻠﻴﻪ ،ﻭﻛﺎﻧﻮﺍ ﺑﲏ ﻋﻤﻪ ،ﻭﺗﻘ ﺪ ﻡ ﻗﻮ ﹸﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ :ﺇﺫﺍ ﺼﺒ ﹶﺔ ﺻ ﻋﻨﻪ ﺣﺒﺲ ﻋ ﻛﺎﻥ ﻋﻢ ﻭﺃﻡ ﻓﻌﻠﻰ ﺍﻟﻌﻢ ﺑﻘﺪﺭ ﻣﲑﺍﺛﻪ ،ﻭﻋﻠﻰ ﺍﻷﻡ ﺑﻘﺪﺭ ﻣﲑﺍﺛﻬﺎ ،ﻓﺈﻧﻪ ﻻ ﳐﺎﻟﻒ ﳍﻤﺎ ﰲ ﺣﻘﱠﻪ﴾ ﺕ ﺫﺍ ﺍﻟ ﹸﻘ ﺮﺑﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺘﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮ ِﺭ ﺍﻟﺴﻠﻒ ،ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﺁ ِ ]ﺍﻹﺳﺮﺍﺀ ،[٢٦ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺑﺎﹾﻟﻮﺍﻟ ﺪﻳﻦ ﺇ ﺣﺴﺎﻧﹰﺎ ﻭﺑﺬﻱ ﺍﻟ ﹸﻘ ﺮﺑﻰ﴾ ]ﺍﻟﻨﺴﺎﺀ.[٣٦ : ﻚ ﻭﹶﺃﺧﺎﻙ، ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﻟﻨﱮ ج ﻟﻸﻗﺎﺭﺏ ،ﺍﻟﻌﻄﻴﺔ ﻭﺻﺮﺡ ﺑﺄﻧﺴﺎﻢ ،ﻓﻘﺎﻝ$ :ﻭﺃﹸ ﺧﺘ ﹸﺛﻢ ﹶﺃ ﺩﻧﺎ ﻙ ﻓﺄﺩﻧﺎﻙ ،ﺣﻖ ﻭﺍ ِﺟ ﺐ ﻭ ﺭ ِﺣ ﻢ ﻣ ﻮﺻﻮﹶﻟ ﹲﺔ.(١)# ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟِﺒ ﺮ ﻭﺍﻟﺼﻠ ﹸﺔ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺏ. ﻗﻴﻞ :ﻳ ﺮﺩ ﻫﺬﺍ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﻪ ﻭﲰﺎ ﻩ ﺣﻘﺎﹰ ،ﻭﺃﺿﺎﻓﻪ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ $ :ﺣﻘﱠﻪ ،#ﻭﺃﺧﱪ ﺍﻟﻨﱮ ج ﺑﺄﻧﻪ ﺣﻖ ،ﻭﺃﻧﻪ ﻭﺍﺟﺐ ،ﻭﺑﻌﺾ ﻫﺬﺍ ﻳﻨﺎﺩﻯ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﺟﻬﺎﺭﹰﺍ. ﻓﺈﻥ ﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﲝﻘﻪ ﺗﺮﻙ ﻗﻄﻴﻌﺘﻪ. ﻓﺎﳉﻮﺍﺏ :ﻣﻦ ﻭﺟﻬﲔ .ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻘﺎﻝ :ﻓﺄﻯ ﻗﻄﻴﻌﺔ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﺮﺍﻩ ﻳﺘﻠﻈﱠﻰ ﺟﻮﻋﹰﺎ ﻭ ﻋﻄﹶﺸﺎﹰ ،ﻭﻳﺘﺄﺫﱠﻯ ﻏﺎﻳﺔ ﺍﻷﺫﻯ ﺑﺎﳊﺮ ﻭﺍﻟﱪﺩ ،ﻭﻻ ﻳﻜﺴﻮﻩ ﻣﺎ ﻳﺴﺘﺮ ﻋ ﻮ ﺭﺗﻪ ﻭﻳﻘﻴ ِﻪ ﺍﳊ ﺮ ﺻﻨﻮ ﺃﺑﻴﻪ ،ﺃﻭ ﺴ ِﻜﻨﻪ ﲢﺖ ﺳﻘﻒ ﻳﻈﻠﻪ ،ﻫﺬﺍ ﻭﻫﻮ ﺃﺧﻮﻩ ﺍﺑﻦ ﺃﻣﻪ ﻭﺃﺑﻴﻪ ،ﺃﻭ ﻋﻤﻪ ِ ﻭﺍﻟﱪﺩ ،ﻭﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(٦١/٥
٣٧٧ ﱮ ﺍﻟﺒﻌﻴﺪ ،ﺑﺄﻥ ﻳﻌﺎﻭﺿﻪ ﺧﺎﻟﺘﻪ ﺍﻟﱴ ﻫﻰ ﺃﻣﻪ ،ﺇﳕﺎ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﳚﺐ ﺑ ﺪﻟﹸﻪ ﻟﻸﺟﻨ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟ ﱢﺬ ﻣ ِﺔ ﺇﱃ ﺃﻥ ﻳﻮﺳﺮ ،ﰒ ﻳﺴﺘﺮﺟﻊ ﺑﻪ ﻋﻠﻴﻪ ،ﻫﺬﺍ ﻣﻊ ﻛﻮﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻴﺴﺎ ِﺭ ﳉ ﺪﺓِ ،ﻭ ﺳ ﻌ ِﺔ ﺍﻷﻣﻮﺍﻝ .ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﻗﻄﻴﻌﺔ ،ﻓﺈﻧﺎ ﻻ ﻧﺪﺭﻯ ﻣﺎ ﻫﻰ ﺍﻟﻘﻄﻴﻌﺔ ﺍﶈﺮﻣﺔ، ﻭﺍ ِ ﻭﺍﻟ ﺼﹶﻠﺔﹸ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺎ ،ﻭﺣ ﺮ ﻡ ﺍﳉﻨﺔ ﻋﻠﻰ ﻗﺎﻃﻌﻬﺎ. ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﻘﺎﻝ :ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﱴ ﻧﺎﺩﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺼﻮﺹ، ﱮ ﺣﱴ ﺗ ﻌ ِﻘﹶﻠﻪ ﻯ ﹶﻗ ﺪ ٍﺭ ﺯﺍﺋ ٍﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﻖ ﺍﻻﺟﻨ ﺖ ﻗﺎﻃﻌﻬﺎ؟ ﻓﺄ ﻭﺑﺎﻟﻐﺖ ﰲ ﺇﳚﺎﺎ ،ﻭ ﹶﺫ ﻣ ﺨِﺒ ﺮ ﺑﻪ ﺍﻷﻟﺴﻨﺔ ،ﻭﺗ ﻌ ﻤ ﹶﻞ ﺑﻪ ﺍﳉﻮﺍﺭﺡ؟ ﺃﻫﻮ ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﻪ ،ﻭﻋﻴﺎﺩﺗﻪ ﺇﺫﺍ ﺍﻟﻘﻠﻮﺏ ،ﻭﺗ ﻣﺮﺽ ،ﻭﺗﺸﻤﻴﺘﻪ ﺇﺫﺍ ﻋﻄﺲ ،ﻭﺇﺟﺎﺑﺘﻪ ﺇﺫﺍ ﺩﻋﺎﻩ ،ﻭﺇﻧﻜﻢ ﻻ ﺗﻮﺟﺒﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﱮ ﻋﻠﻰ ﺍﻷﺟﻨﱮ؟ ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻠ ﹸﺔ ﺗﺮﻙ ﺿﺮﺑِﻪ ﻭﺳﺒﻪ ﻭﺃﺫﺍﻩ ﺐ ﻧﻈﲑﻩ ﻟﻸﺟﻨ ﳚ ﺐ ﻟﻜﻞ ﻣﺴﻠﻢ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣﺴﻠﻢ ،ﺑﻞ ﻟﻠﺬﻣﻰ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻹﺯﺭﺍﺀ ﺑﻪ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﺣﻖ ﳚ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﻓﻤﺎ ﺧﺼﻮﺻﻴ ﹸﺔ ﺻﻠ ِﺔ ﺍﻟﻮﺍﺟﺒﺔ؟ ﻭﳍﺬﺍ ﻛﺎﻥ ﺑﻌ ﺾ ﻓﻀﻼﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻳﻘﻮﻝ: ﺏ ﻣﺎﻟﻚ ،ﻭﻗﺎﻟﻮﺍ ﺱ ﻫﺬﺍ ﻋﻠﻰ ﺃﺻﺤﺎ ِ ﺃﻋﻴﺎﱏ ﺃﻥ ﺃﻋﺮﻑ ﺻﻠ ﹶﺔ ﺍﻟﺮﺣﻢ ﺍﻟﻮﺍﺟﺒﺔ .ﻭﳌﺎ ﹶﺃ ﻭ ﺭ ﺩ ﺍﻟﻨﺎ ﻒ ﺑﻌﻀﻬﻢ ﰲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﺍﹰ ،ﻭﺃﻭﻋﺐ ﺻﻨ ﳍﻢ :ﻣﺎ ﻣﻌﲎ ﺻﻠ ِﺔ ﺍﻟﺮﺣﻢ ﻋﻨﺪﻛﻢ؟ ﺲ ﺍﻟﺼﻠﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺃﻗﺴﺎﻣﻬﺎ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻠﻢ ﻳﺘﺨﻠﱠﺺ ﻓﻴﻪ ﻣﻦ ﺍﻵﺛﺎ ِﺭ ﺍﳌﺮﻓﻮﻋﺔِ ،ﻭﺫﻛﺮ ﺟﻨ ﺹ ﻭﺍﻟﻌﺎﻡ ،ﻭﺍﻵﺛﺎ ﺭ ﻓﻴﻬﺎ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﻌﻠﻢ، ﻣﻦ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ،ﻓﺈﻥ ﺍﻟﺼﻠﺔ ﻣﻌﺮﻭﻓﺔ ﻳﻌﺮﻓﹸﻬﺎ ﺍﳋﺎ ﺺ ﺎ ﺍﻟﺮﺣﻢ ،ﻭﲡﺐ ﻟﻪ ﺍﻟﺮﲪﺔ ،ﻭﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺍﻷﺟﻨﱮ؟ ﻓﻼ ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﺼﻠ ﹸﺔ ﺍﻟﱴ ﲣﺘ ﺐ ﻣﻨﻪ ،ﻭﻻ ﳝﻜﻨﻜﻢ ﺃﻥ ﺗ ﹾﺬﻛﹸﺮﻭﺍ ﻳﻤﻜﻨﻜﻢ ﺃﻥ ﺗ ﻌﻴﻨﻮﺍ ﻭﺟﻮﺏ ﺷﻰ ٍﺀ ﺇﻻ ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﻘ ﹸﺔ ﺃﻭﺟ ﱮ ج ﻗﺪ ﹶﻗ ﺮ ﹶﻥ ﺣ ﻖ ﺴﻘِﻄﹰﺎ ﻟﻮﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﺇﻻ ﻭﻛﺎﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﺃﻭﱃ ﺑﺎﻟﺴﻘﻮﻁ ﻣﻨﻪ ،ﻭﺍﻟﻨ ﻣ )(١ ﻚ ﻭﹶﺃﺑﺎﻙ ،ﻭﺃﹸ ﺧﺘ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﺑﺎﻷﺏ ﻭﺍﻷﻡ ،ﻓﻘﺎﻝ$:ﺃﹸ ﻣ ﻚ ﻭﹶﺃﺧﺎﻙ ،ﹸﺛﻢ ﹶﺃ ﺩﻧﺎ ﻙ ﹶﻓﹶﺄ ﺩﻧﺎ ﻙ، # ﻑ ﻓﻤﺎ ﺍﻟﺬﻯ ﻧﺴﺦ ﻫﺬﺍ ،ﻭﻣﺎ ﺍﻟﺬﻯ ﺟﻌﻞ ﹶﺃ ﻭﹶﻟﻪ ﻟﻠﻮﺟﻮﺏ ،ﻭﺁ ِﺧ ﺮﻩ ﻟﻼﺳﺘﺤﺒﺎﺏِ؟ ﻭﺇﺫﺍ ﻋِ ﺮ ﻉ ﺍﻟﺮﺟ ﹸﻞ ﺃﺑﺎ ﻩ ﻳ ﹾﻜﻨﺲ ﺍﻟ ﹸﻜﻨﻒ ،ﻭﻳﻜﺎﺭﻯ ﻋﻠﻰ ﺍﳊﹸﻤﺮ، ﻫﺬﺍ ،ﻓﻠﻴﺲ ﻣﻦ ِﺑ ﺮ ﺍﻟﻮﺍﻟﺪﻳ ِﻦ ﺃﻥ ﻳ ﺪ ﺤ ِﻤﻞﹸ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺎ ﻳﺘ ﹶﻘ ﻮﺕ ﺑﹸﺄ ﺟ ﺮِﺗﻪِ ،ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻐِﲎ ﳊﻤﺎﻡِ ،ﻭﻳ ﻭﻳﻮِﻗﺪ ﰲ ﺃﹶﺗ ﻮ ِﻥ ﺍ ﹶ ﺨﺪﻡ ﺍﻟﻨﺎﺱ ،ﻭﺗﻐﺴ ﹸﻞ ﺛﻴﺎﻢ، ﺕ ﺍﻟﻴﺪِ ،ﻭﻟﻴﺲ ﻣِﻦ ِﺑ ﺮ ﺃﹸ ﻣ ِﻪ ﺃﻥ ﻳ ﺪ ﻋﻬﺎ ﺗ ﻭﺍﻟﻴﺴﺎﺭ ،ﻭ ﺳ ﻌ ِﺔ ﺫﺍ ِ ﺴﺒﺎ ِﻥ ﻭﺗﺴﻘﻰ ﳍﻢ ﺍﳌﺎﺀ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻻ ﻳﺼﻮﻧﻬﺎ ﲟﺎ ﻳﻨﻔِﻘ ﻪ ﻋﻠﻴﻬﺎ ،ﻭﻳﻘﻮﻝ :ﺍﻷﺑﻮﺍﻥ ﻣ ﹾﻜﺘ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٣٦/١٠
٣٧٨ ﻁ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟ ِﻪ ﰲ ﺑ ﺮ ﺐ :ﺃﻳﻦ ﺷﺮ ﹸ ﺻﺤﻴﺤﺎﻥِ ،ﻭﻟﻴﺴﺎ ِﺑ ﺰ ِﻣﻨﻴ ِﻦ ﻭﻻ ﹶﺃ ﻋ ﻤﻴﻴﻦِ ،ﻓﺒﺎﻟﻠﱠ ِﻪ ﺍﻟﻌﺠ ﺻﹶﻠﺔﹸ ﺍﻟﺮﺣ ِﻢ ﻭﻻ ِﺑ ﺮ ﺻﹶﻠ ِﺔ ﺍﻟﺮﺣ ِﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻢ ﺯﻣِﻨﹰﺎ ﺃﻭ ﺃﻋﻤﻰ ،ﻭﻟﻴﺴﺖ ِ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭ ِ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﻮﻗﻮﻓ ﹰﺔ ﻋﻠﻰ ﺫﻟﻚ ﺷﺮﻋﹰﺎ ﻭﻻ ﻟﻐ ﹰﺔ ﻭﻻ ﻋﺮﻓﺎﹰ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ِﺫ ﹾﻛ ﺮ ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺮﺿﺎﻋﺔ ﻭﻣﺎ ﳛﺮﻡ ﺎ ،ﻭﻣﺎ ﻻ ﳛﺮﻡ ،ﻭﺣﻜﻤﻪ ﰲ ﺍﻟ ﹶﻘ ﺪ ِﺭ ﺍﶈﺮﻡ ﻣﻨﻬﺎ ﻭﺣﻜﻤﻪ ﰲ ﺇﺭﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﻫﻞ ﻟﻪ ﺗﺄﺛﲑ ،ﺃﻡ ﻻ؟ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺇ ﱠﻥ ﱮ ﺤﺮ ﻡ ﺍﻟﻮ ﹶﻻﺩﺓ.#ﻭﺛﺒﺖ ﻓﻴﻬﻤﺎ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨ ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ ﺗ ج ﺃﹸﺭﻳﺪ ﻋﻠﻰ ﺍﺑﻨﺔ ﲪﺰﺓ ،ﻓﻘﺎﻝ: ﺤﺮﻡ ﻣﻦ ﺤﺮﻡ ﻣِﻦ ﺍﻟ ﺮﺿﺎ ﻋ ِﺔ ﻣﺎ ﻳ ﺤﻞﱡ ﱃ ،ﺇﻧﻬﺎ ﺍﺑﻨ ﹸﺔ ﺃﺧﻰ ﻣِﻦ ﺍﻟﺮﺿﹶﺎ ﻋ ِﺔ ﻭﻳ ِ$ﺇﻧﻬﺎ ﻻ ﺗ ِ ﺍﻟ ﺮﺣِﻢ.(١)# ﻭﺛﺒﺖ ﻓﻴﻬﻤﺎ :ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ$ :ﺍﺋﺬﹶﱏ َﻷ ﹾﻓﹶﻠ ﺢ ﺃﺧﻰ ﺃﰉ ﺍﻟ ﹸﻘ ﻌﻴﺲِ ،ﹶﻓِﺈﻧﻪ ﻋ ﻤ ِ ﻚ #ﻭﻛﺎﻧﺖ ﺍﻣﺮﹶﺃﺗﻪ ﺃﺭﺿﻌﺖ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ).(٢ ﻭﺬﺍ ﺃﺟﺎﺏ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺭﺟﻞ ﻟﻪ ﺟﺎﺭﻳﺘﺎﻥ ،ﺃﺭﺿﻌﺖ ﺇﺣﺪﺍﳘﺎ ﺟﺎﺭﻳﺔﹰ، ﺝ ﺍﳉﺎﺭﻳﺔ؟ ﻗﺎﻝ :ﻻ ﺍﻟﱢﻠﻘﹶﺎ ﻭﺍﻷﺧﺮﻯ ﻏﹸﻼﻣﹰﺎ :ﹶﺃ ِﳛﻞﱡ ﻟﻠﻐﻼﻡ ﺃﻥ ﻳﺘﺰﻭ ﺡ ﻭﺍ ِﺣﺪ.(٣) ﺤﺮ ﻡ ﱮ ج $ :ﹶﻻ ﺗ ﻭﺛﺒﺖ ﰲ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ #ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻋﻦ ﺍﻟﻨ ﺍ ﹶﳌﺼ ﹸﺔ ﻭﺍ ﹶﳌﺼﺘﺎ ِﻥ.(٤)# ﺤﺮ ﻡ ﺍﻹﻣﻼ ﺟ ﹸﺔ ﻭﺍﻹﻣﻼ ﺟﺘﺎ ِﻥ.(٥)# ﻭﰱ ﺭﻭﺍﻳﺔ $ :ﹶﻻ ﺗ ﻭﰱ ﻟﻔﻆ ﻟﻪ :ﺃﻥ ﺭﺟ ﹰ ﻼ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻫﻞ ﲢﺮﻡ ﺍﻟﺮﺿﻌ ﹸﺔ ﺍﻟﻮﺍ ِﺣ ﺪﺓﹸ؟ ﻗﺎﻝ :ﻻ).(٦ ﻭﺛﺒﺖ ﰲ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ :ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﻛﹶﺎ ﹶﻥ ﻓﻴﻤﺎ ﻧ ﺰ ﹶﻝ ِﻣ ﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٢٠ ،١١٩/٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٨٦/٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٣٠ ،١٢٩/٩ ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٦٠٣ ،٦٠٢/٢ ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٥٠ﰲ ﺍﻟﺮﺿﺎﻉ. ) (٦ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٥١ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺍﻟﻔﻀﻞ.
٣٧٩ ﺲ ﻣ ﻌﻠﹸﻮﻣﺎﺕٍ ،ﻓﺘﻮﱢﻓ ﻰ ﺭﺳﻮ ﹸﻝ ﺨ ﻤ ٍ ﺨ ﻦ ِﺑ ﺴ ﺤ ﺮ ﻣ ﻦ ﰒ ﻧِ ﺕ ﻳ ﺕ ﻣ ﻌﻠﹸﻮﻣﺎ ٍ ﺿﻌﺎ ٍ ﺸﺮ ﺭ ﺍﻟﻘﹸﺮﺁ ِﻥ :ﻋ ﺍﻟﻠﱠﻪ ج ،ﻭ ﻫﻦ ﻓﻴﻤﺎ ﻳﻘﺮﺃ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ).(١ ﱮ ج ﻗﺎﻝ: ﻭﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻟﻨ $ﺇﻧﻤﺎ ﺍﻟ ﺮﺿﺎ ﻋﺔﹸ ﻣﻦ ﺍ ﹶﳌﺠﺎﻋﺔ.(٢)# ﻭﺛﺒﺖ ﰲ $ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ :#ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ$ :ﻻ ﻳ ﺤﺮ ﻡ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎ ﻋ ِﺔ ﺇﻻ ﻣﺎ ﹶﻓﺘ ﻖ ﺍﻷ ﻣﻌﺎﺀ ﰲ ﺍﻟﱠﺜﺪﻯ ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺒﻞ ﺍﻟ ِﻔﻄﹶﺎﻡ،(٣)# ﺱ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺻﺤﻴﺢ .ﻭﰱ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲎ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎ ٍ ﻳﺮﻓﻌﻪ$ :ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﻟﲔ.# ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻓﻌﻪ$ :ﻻ ﳛﺮﻡ ﻣِﻦ ﺍﻟﺮﺿﺎﻉ ﺇﻻ ﻣﺎ ﺸ ﺮ ﺍﻟ ﻌ ﹾﻈ ﻢ.# ﺤ ﻢ ﻭﹶﺃﻧ ﺖ ﺍﻟﻠﱠ ﹶﺃﻧﺒ ﺖ ﻭﺛﺒﺖ ﰲ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ :#ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺟﺎﺀﺕ ﺳ ﻬﻠﹶﺔ ﺑﻨ ﱮ ج ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﱏ ﺃﺭﻯ ﰲ ﻭﺟﻪ ﺃﰉ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﻣِﻦ ﺩﺧﻮ ِﻝ ﺳ ﻬﻴﻞ ﺇﱃ ﺍﻟﻨ ﺤﺮﻣﻰ ﻋﹶﻠﻴ ِﻪ.#ﻭﰱ ﺭﻭﺍﻳﺔ ﻟﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ: ﺳﺎ ٍﱂ ﻭﻫﻮ ﺣﻠِﻴ ﹸﻔﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج$ :ﹶﺃ ﺭﺿِﻌﻴ ِﻪ ﺗ ﺟﺎﺀﺕ ﺳ ﻬﹶﻠﺔﹸ ﺑﻨ ﺖ ﺳ ﻬﻴﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﱏ ﺃﺭﻯ ﰲ ﻭﺟﻪ ﱮ ج$ :ﺃﺭﺿﻌﻴ ِﻪ ،#ﻓﻘﺎﻟﺖ :ﻭﻛﻴﻒ ﺃﰉ ﺣ ﹶﺬﻳﻔﹶﺔ ﻣﻦ ﺩﺧﻮﻝ ﺳﺎﱂ ﻭﻫﻮ ﺣﻠﻴﻔﹸﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺃﹸﺭ ِ ﺿﻌﻪ ﻭﻫﻮ ﺭ ﺟ ﹲﻞ ﻛﺒﲑ ،ﻓﺘﺒﺴﻢ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﺎﻝ$ :ﻗﺪ ﻋِﻠ ﻤﺖ ﺃﻧﻪ ﻛﺒﲑ.(٤)# ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ :ﺃﻥ ﺃﻡ ﺳﻠﻤ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻟﻌﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺇﻧﻪ ﻳﺪﺧﻞ ﻋﻠﻴﻚ ﺍﻟﻐﻼ ﻡ ﺍﻷﻳ ﹶﻔﻊ ﺍﻟﺬﻯ ﻣﺎ ﹸﺃ ِﺣﺐ ﺃﻥ ﻳﺪﺧ ﹶﻞ ﻋﻠﻰ ،ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻚ ﰲ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﻮﺓﹲ؟ ﺇﻥ ﺍﻣﺮﺃﺓ ﺃﰉ ﺣﺬﻳﻔﺔ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﻋﻨﻬﺎ :ﺃﻣﺎ ﹶﻟ ِ ﺳﺎﳌﹰﺎ ﻳﺪﺧ ﹸﻞ ﻋﻠ ﻰ ﻭﻫﻮ ﺭﺟﻞ ،ﻭﰱ ﻧﻔﺲ ﺃﰉ ﺣﺬﻳﻔﹶﺔ ﻣﻨﻪ ﺷﻰﺀٌ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩) (١٤٥١ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٥٢ﰲ ﺍﻟﺮﺿﺎﻉ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٢٦/٩ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(١٧٤/٤
٣٨٠ ﻚ.(١)# $ﹶﺃ ﺭﺿِﻌﻴ ِﻪ ﺣﺘﻰ ﻳ ﺪﺧﻞ ﻋﹶﻠﻴ ِ ﻭﺳﺎﻗﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ $ﺳﻨﻨﻪ #ﺳﻴﺎﻗﻪ ﺗﺎﻣﺔ ﻣﻄﻮﻟﺔ ،ﻓﺮﻭﺍﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺃﺑﺎ ﺣﺬﻳﻔﺔ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ ﱃ ﻻﻣﺮﺃﺓ ﺖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺘﺒﺔ ،ﻭﻫﻮ ﻣﻮ ﹰ ﺤﻪ ﺍﺑﻨ ﹶﺔ ﺃﺧﻴﻪ ﻫﻨﺪﹰﺍ ﺑﻨ ﴰﺲ ﻛﺎﻥ ﺗﺒﻨﻰ ﺳﺎﳌﺎﹰ ،ﻭﺃﻧ ﹶﻜ ﻼ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﺩﻋﺎ ﻩ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻛﻤﺎ ﺗﺒﻨﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺯﻳﺪﺍﹰ ،ﻭﻛﺎﻥ ﻣ ﻦ ﺗﺒﻨﻰ ﺭﺟ ﹰ ﺱ ﺇﻟﻴﻪ ،ﻭ ﻭ ِﺭ ﹶ ﺍﻟﻨﺎ ﺴﻂﹸ ﺙ ﻣﲑﺍﺛﹶﻪ ،ﺣﱴ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ﴿ :ﺍ ﺩﻋﻮﻫﻢ ﻵﺑﺎِﺋ ِﻬ ﻢ ﻫ ﻮ ﹶﺃ ﹾﻗ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﺗ ﻌﹶﻠﻤﻮﺍ ﺁﺑﺎﺀَﻫﻢ ﻓﹶﺈﺧﻮﺍﻧﻜﻢ ﰲ ﺍﻟﺪﻳ ِﻦ ﻭ ﻣﻮﺍﻟِﻴﻜﹸ ﻢ﴾ ]ﺍﻷﺣﺰﺍﺏ [٥ :ﻓﺮﺩﻭﺍ ﺖ ﺳ ﻬﻴﻞ ﺑﻦ ﱃ ﻭﺃﺧﹰﺎ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﺠﺎﺀﺕ ﺳ ﻬﻠﹶﺔ ﺑﻨ ﺏ ﻛﺎﻥ ﻣﻮ ﹰ ﺇﱃ ﺁﺑﺎﺋﻬﻢ ﻓﻤﻦ ﱂ ﻳﻌﻠ ﻢ ﻟﻪ ﺃ ﻋﻤﺮﻭ ﺍﻟﻘﺮﺷﻰ ،ﰒ ﺍﻟﻌﺎﻣﺮﻯ ،ﻭﻫﻰ ﺍﻣﺮﺃ ﹸﺓ ﺃﰉ ﺣﺬﻳﻔﺔ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻧﺎ ﹸﻛﻨﺎ ﻧﺮﻯ ﻀﻼﹰ ،ﻭﻗﺪ ﺃﻧﺰ ﹶﻝ ﺖ ﻭﺍﺣﺪٍ ،ﻭﻳﺮﺍﱏ ﹸﻓ ﺳﺎﻟِﻤﹰﺎ ﻭﻟﺪﺍﹰ ،ﻭﻛﺎﻥ ﻳﺄﻭﻯ ﻣﻌﻰ ﻭﻣﻊ ﺃﰉ ﺣﺬﻳﻔﺔ ﰲ ﺑﻴ ٍ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻓﻴﻬﻢ ﻣﺎ ﻗﺪ ﻋِﻠ ﻤﺖ ،ﻓﻜﻴﻒ ﺗﺮﻯ ﻓﻴﻪ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺃﺭﺿﻌﻴﻪ# ﻓﺄﺭﺿ ﻌﺘﻪ ﲬﺲ ﺭﺿﻌﺎﺕٍ ،ﻓﻜﺎﻥ ﲟﱰﻟ ِﺔ ﻭﻟﺪِﻫﺎ ﻣﻦ ﺍﻟ ﺮﺿﺎ ﻋﺔِ ،ﻓﺒﺬﻟﻚ ﻛﺎﻧﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺿ ﻌ ﻦ ﻣ ﻦ ﹶﺃ ﺣﺒ ﺕ ﺃﺧﻮﺍﹶﺎ ﺃﹶﻥ ﻳﺮ ِ ﺕ ﺇﺧﻮﺗِﻬﺎ ،ﻭﺑﻨﺎ ِ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺄ ﻣ ﺮ ﺑﻨﺎ ِ ﺖ ﺲ ﺭﺿﻌﺎﺕٍ ،ﹸﺛﻢ ﻳ ﺪ ﺧ ﹸﻞ ﻋﻠﻴﻬﺎ ،ﻭﹶﺃﺑ ﻋﻨﻬﺎ ﺃﻥ ﻳﺮﺍﻫﺎ ﻭﻳﺪﺧ ﹶﻞ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺒﲑﹰﺍ ﺧ ﻤ ﱮ ج ﺃﻥ ﻳ ﺪ ِﺧ ﹾﻠ ﻦ ﻋﻠﻴﻬ ﻦ ﺃﺣﺪﹰﺍ ﺑﺘﻠﻚ ﺍﻟﺮِﺿﺎﻋ ِﺔ ﻣِﻦ ﺍﻟﻨﺎﺱ ﺝ ﺍﻟﻨ ﺫﻟﻚ ﹸﺃﻡ ﺳﹶﻠ ﻤ ﹶﺔ ﻭﺳﺎﺋ ﺮ ﺃﺯﻭﺍ ِ ﱮج ﺼ ﹰﺔ ﻣﻦ ﺍﻟﻨ ﺣﱴ ﻳﺮﺿﻊ ﰲ ﺍﳌﻬﺪ ،ﻭﻗﻠﻦ ﻟﻌﺎﺋﺸﺔ :ﻭﺍﻟﻠﱠﻪ ﻣﺎ ﻧﺪﺭﻯ ﻟﻌﻠﱠﻬﺎ ﻛﺎﻧﺖ ﺭ ﺧ ﻟﺴﺎﱂ ﺩﻭ ﹶﻥ ﺍﻟﻨﺎﺱ).(٢ ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨ ﻦ ﺍﻟﺜﺎﺑﺘ ﹸﺔ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓﹰ ،ﺑﻌﻀﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍ ُﻷﻣﺔ ،ﻭﰱ ﺑﻌﻀﻬﺎ ﻧِﺰﺍﻉ. ﺤﺮ ﻡ ﻣﺎ ﺗ ﺍﳊﻜﻢ ﺍﻷﻭﻝ :ﻗﻮﻟﹸﻪ ج$ :ﺍﻟ ﺮﺿﺎ ﻋﺔﹸ ﺗ ﺤﺮ ﻡ ﺍﻟﻮِﻻ ﺩﺓﹸ ،(٣)#ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻣﺘﻔ ﻖ ﺴﻨﺔِ، ﻋﻠﻴﻪ ﺑﲔ ﺍﻷ ﻣ ِﺔ ﺣﱴ ﻋِﻨﺪ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻧﺴﺦ ،ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﻻ ﻳﻨﺴ ﺦ ﺑﺎﻟ ﺿﻄﹸﺮ ﺇﱃ ﻗﺒﻮ ِﻝ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺇﻥ ﻛﺎﻥ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺳﻮﺍﺀ ﲰﺎﻩ ﻧﺴﺨﹰﺎ ﺃﻭ ﻓﺈﻧﻪ ﺍ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٠٦٠) (٢٠٥٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٧) (٢٦) (١٤٥٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١١٥٢ﰲ ﺍﻟﺮﺿﺎﻉ.
٣٨١ ﲔ ﺧﺎﻟﺘﻬﺎ ،ﻣﻊ ﺃﻧﻪ ﱂ ﻳﺴﻤﻪ ،ﻛﻤﺎ ﺍﺿﻄﹸﺮ ﺇﱃ ﲢﺮﱘ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﻋ ﻤِﺘﻬﺎ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑ ﺯﻳﺎﺩ ﹲﺓ ﻋﻠﻰ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ،ﻭﺫﻛﺮﻫﺎ ﻫﺬﺍ ﻣﻊ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟ ﹸﻘﻌﻴﺲ ﰲ ﲢﺮﱘ ﻟﱭ ﺍﻟ ﹶﻔﺤﻞ ﻋﻠﻰ ﺐ ﺍﻟﱠﻠﺒﻦ ﻗﺪ ﺻﺎﺭﺍ ﺃﺑﻮﻳﻦ ﻟﻠﻄﻔﻞ ،ﻭﺻﺎﺭ ﺍﻟﻄﻔ ﹸﻞ ﻭﻟﺪﹰﺍ ﳍﻤﺎ، ﺃ ﱠﻥ ﺍﳌﺮﺿﻌ ﹶﺔ ﻭﺍﻟﺰﻭﺝ ﺻﺎﺣ ﳊﺮﻣﺔ ﻣِﻦ ﻫ ِﺬ ِﻩ ﺍﳉﻬﺎﺕ ﺍﻟﺜﻼﺙِ ،ﻓﺄﻭﻻ ﺩ ﺍﻟﻄﻔ ِﻞ ﻭﺇﻥ ﻧﺰﻟﻮﺍ ﺃﻭﻻ ﺩ ﻭﻟﺪِﳘﺎ، ﺕﺍﹸ ﻓﺎﻧﺘﺸﺮ ِ ﻭﺃﻭﻻ ﺩ ﹸﻛﻞﱢ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺮﺿﻌﺔ ﻭﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻵﺧﺮ ﻭﻣﻦ ﻏﲑﻩ ،ﺇﺧﻮﺗ ﻪ ﻭﺃﹶﺧﻮﺍﺗﻪ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﺜﻼﺙ .ﻓﺄﻭﻻ ﺩ ﺃﺣﺪﳘﺎ ﻣﻦ ﺍﻵﺧﺮ ﺇﺧﻮﺗﻪ ﻭﺃﹶﺧﻮﺍﺗﻪ ﻷﺑﻴﻪ ﻭﺃﻣﻪ ،ﻭﺃﻭﻻﺩ ﺍﻟﺰﻭﺝ ﻣﻦ ﻏﲑﻫﺎ ﺇﺧﻮﺗﻪ ﻭﺃﺧﻮﺍﺗﻪ ﻣﻦ ﺃﺑﻴﻪ ،ﻭﺃﻭﻻ ﺩ ﺍﳌﺮﺿﻌﺔ ﻣﻦ ﻏﲑﻩ ﺇﺧﻮﺗﻪ ﻭﺃﺧﻮﺍﺗﻪ ﻷﻣﻪ ،ﻭﺻﺎﺭ ﺁﺑﺎﺅﻫﺎ ﺃﺟﺪﺍ ﺩﻩ ﻭ ﺟﺪﺍﺗِﻪ ،ﻭﺻﺎ ﺭ ﺇﺧﻮﺓ ﺍﳌﺮﺃﺓ ﻭﺃﺧﻮﺍﺗﻬﺎ ﺃﹶﺧﻮﺍﻟﹶﻪ ﻭﺧﺎﻻﺗِﻪ ،ﻭﺇﺧﻮ ﹸﺓ ﺻﺎﺣﺐ ﻉ ﺗﻨﺘﺸﺮ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻘﻂ. ﺍﻟﻠﱭ ﻭﺃﺧﻮﺍﺗﻪ ﺃﻋﻤﺎﻣﻪ ﻭ ﻋﻤﺎﺗِﻪ ،ﹶﻓﺤ ﺮ ﻣﺔﹸ ﺍﻟ ﺮﺿﺎ ِ ﻭﻻ ﻳﺘﻌﺪﻯ ﺍﻟﺘﺤﺮ ﱘ ﺇﱃ ﻏﲑ ﺍﳌﺮﺗﻀﻊ ﳑﻦ ﻫﻮ ﰲ ﺩﺭﺟﺘﻪ ﻣﻦ ﺇﺧﻮﺗﻪ ﻭﹶﺃﺧﻮﺍِﺗﻪِ ،ﻓﻴﺒﺎﺡ ﻷﺧﻴﻪ ﺐ ﺍﻟﻠﱭ ﻭﺃﺑﺎ ﻩ ﺡ ﺻﺎ ِﺣ ِ ﺡ ﻷُﺧﺘِﻪ ﻧﻜﺎ ﺖ ﺃﺧﺎ ﻩ ﻭﺑﻨﺎِﺗﻬﺎ ﻭﺃﻣﻬﺎِﺗﻬﺎ ،ﻭﻳﺒﺎ ﺡ ﻣ ﻦ ﺃﺭﺿﻌ ِﻧﻜﹶﺎ ﺸ ﺮ ﺇﱃ ﻣ ﻦ ﻓﻮﻗﻪ ﻣﻦ ﺁﺑﺎِﺋ ِﻪ ﻭﺃﻣﻬﺎِﺗﻪِ ،ﻭ ﻣ ﻦ ﰲ ﺩﺭﺟﺘ ِﻪ ﻣِﻦ ﺃﻋﻤﺎ ِﻣ ِﻪ ﻭﺑﻨﻴﻪ ،ﻭﻛﺬﻟﻚ ﻻ ﻳﻨﺘ ِ ﻭ ﻋﻤﺎِﺗ ِﻪ ﻭﺃﺧﻮﺍِﻟ ِﻪ ﻭﺧﺎﻻِﺗﻪِ ،ﻓﻸﰉ ﺍﳌﺮﺗﻀ ِﻊ ﻣِﻦ ﺍﻟﻨﺴﺐ ،ﻭﺃﺟﺪﺍﺩ ِﻩ ﺃﻥ ﻳﻨ ِﻜﺤﻮﺍ ﹸﺃﻡ ﺍﻟ ﱢﻄﻔﹾﻞ ﻣﻦ ﺐ ﺍﻟﻠﱭ ﻭﺃﺧﻮﺍِﺗ ِﻪ ﺕ ﺻﺎﺣ ِ ﺍﻟﺮﺿﺎﻉ ﻭﺃﻣﻬﺎﺗِﻬﺎ ﻭﺃﺧﻮﺍِﺗﻬﺎ ﻭﺑﻨﺎِﺗﻬﺎ ﻭﺑﻨﺎِﺗﻬﺎ ،ﻭﺃﻥ ﻳﻨ ِﻜﺤﻮﺍ ﺃﹸﻣﻬﺎ ِ ﺖ ﺃﺧﻴﻪ ﻣﻦ ﺍ ُﻷﻡ، ﻭﺑﻨﺎِﺗﻪِ ،ﺇﺫ ﻧﻈ ﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻨﺴﺐ ﺣﻼﻝ ،ﻓﻠﻸﺥ ﻣﻦ ﺍﻷﺏ ﺃﻥ ﻳﺘ ﺰﻭﺝ ﺃﺧ ﺖ ﺃﺧﻴﻪ ﻣﻦ ﺍﻷﺏ ،ﻭﻛﺬﻟﻚ ﻳﻨ ِﻜﺢ ﺍﻟﺮﺟﻞ ﺃﻡ ﺍﺑﻨﻪ ﻣﻦ ﻭﻟﻸْﺥ ﻣﻦ ﺍﻷﻡ ﺃﻥ ﻳﻨ ِﻜ ﺢ ﺃﺧ ﺍﻟﻨﺴﺐ ﻭﺃﺧﺘﻬﺎ ،ﻭﺃﻣﺎ ﺃﻣﻬﺎ ﻭﺑﻨﺘﻬﺎ ،ﻓﺈﳕﺎ ﺣﺮﻣﺘﺎ ﺑﺎﳌﺼﺎﻫﺮﺓ. ﻭﻫﻞ ﳛﺮ ﻡ ﻧﻈ ﲑ ﺍﳌﺼﺎﻫﺮﺓ ﺑﺎﻟﺮﺿﺎﻉ ،ﻓﻴﺤﺮ ﻡ ﻋﻠﻴﻪ ﺃ ﻡ ﺍﻣﺮﺃﺗِﻪ ﻣِﻦ ﺍﻟﺮﺿﺎﻉ ،ﻭﺑﻨﺘﻬﺎ ﻣﻦ ﺍﻟ ﺮﺿﺎﻋﺔ ،ﻭﺍﻣﺮﺃ ﹸﺓ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﺃﻭ ﳛﺮ ﻡ ﺍﳉﻤ ﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﺃﻭ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺧﺎﻟﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ؟ ﻓﺤﺮﻣﻪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺃﺗﺒﺎﻋﻬﻢ، ﻭﺗﻮﻗﻒ ﻓﻴﻪ ﺷﻴﺨﻨﺎ ﻭﻗﺎﻝ :ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﺃﺣﺪ ﺑﻌﺪﻡ ﺍﻟﺘﺤﺮﱘ ،ﻓﻬﻮ ﺃﻗﻮﻯ. ﺤﺮﻡ ﻣﻦ ﺤﺮﻡِ ﻣ ﻦ ﺍﻟ ﺮﺿﺎﻉ ﻣﺎ ﻳ ﻗﺎﻝ ﺍﶈﺮﻣﻮﻥ :ﲢﺮ ﱘ ﻫﺬﺍ ﻳﺪﺧ ﹸﻞ ﰲ ﻗﻮﻟﻪ ج$ :ﻳ ﺐ #ﻓﺄﺟﺮﻯ ﺍﻟ ﺮﺿﺎﻋﺔ ﳎﺮﻯ ﺍﻟﻨﺴﺐ ،ﻭﺷﺒﻬﻬﺎ ﺑﻪ ،ﻓﺜﺒﺖ ﺗﱰﻳ ﹸﻞ ﻭﻟﺪ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺃﰉ ﺴ ِ ﺍﻟﻨ ﺍﻟﺮﺿﺎﻋﺔ ﻣﱰﻟ ﹶﺔ ﻭﻟﺪ ﺍﻟﻨﺴﺐ ﻭﺃﺑﻴﻪ ،ﻓﻤﺎ ﺛﺒﺖ ﻟﻠﻨﺴﺐ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ،ﺛﺒﺖ ﻟﻠﺮﺿﺎﻋﺔ ،ﻓﺈﺫﺍ ﺣ ﺮﻣﺖ ﺍﻣﺮﺃﺓ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ،ﻭﹸﺃﻡ ﺍﳌﺮﺃﺓ ،ﻭﺍﺑﻨﺘﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺐ ،ﺣﺮ ﻣ ﻦ ﺑﺎﻟﺮﺿﺎﻋﺔ .ﻭﺇﺫﺍ ﺣﺮ ﻡ ﺍﳉﻤﻊ ﺑﲔ ﺃﹸﺧﱴ ﺍﻟﻨﺴﺐ ،ﺣﺮ ﻡ ﺑﲔ ﺃﹸﺧﱴ ﺍﻟﺮﺿﺎﻋﺔ ،ﻫﺬﺍ ﺗﻘﺪﻳﺮ ﺍﺣﺘﺠﺎﺟﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ.
٣٨٢ ﺼﻬﺮ ،ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ :ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺣ ﺮ ﻡ ﺳﺒﻌﹰﺎ ﺑﺎﻟﻨﺴﺐ ،ﻭﺳﺒﻌﹰﺎ ﺑﺎﻟ ﻋﺒﺎﺱ).(١ ﺤﺮﻡ ﻣﻦ ﺤﺮﻡ ﻣﻨﻪ ﻣﺎ ﻳ ﺻﻬﺮﺍﹰ ،ﺇﳕﺎ ﻳ ﻗﺎﻝ :ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﲢﺮ ﱘ ﺍﻟﺮﺿﺎﻋﺔ ﻻ ﻳﺴﻤﻰ ِ ﺤﺮﻡ ﻣﻦ ﺍﻟﻮﻻﺩﺓ .#ﻭﰱ ﺭﻭﺍﻳﺔ$ :ﻣﺎ ﺤ ﺮ ﻡ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎﻋ ِﺔ ﻣﺎ ﻳ ﱮ ج ﻗﺎﻝ$ :ﻳ ﺍﻟﻨﺴﺐ ،ﻭﺍﻟﻨ ﺤﺮﻡ ﺑﺎﳌﺼﺎﻫﺮﺓ ،ﻭﻻ ﺫﻛﺮﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ، ﺐ .#ﻭﱂ ﻳﻘﻞ :ﻭﻣﺎ ﻳ ﺴ ِ ﺤﺮﻡ ﻣﻦ ﺍﻟﻨ ﻳ ﻉ ﻛﻤﺎ ﺫﻛﺮﻩ ﰲ ﺍﻟﻨﺴﺐ، ﻛﻤﺎ ﺫﻛﺮ ﲢﺮﱘ ﺍﻟﺼﻬﺮِ ،ﻭﻻ ﹶﺫﻛﹶﺮ ﲢﺮ ﱘ ﺍﳉﻤﻊ ﰲ ﺍﻟ ﺮﺿﺎ ِ ﻭﺍﻟ ﺠﻌﻠ ﻪ ﺼﻬﺮ ﻗﺴﻴ ﻢ ﺍﻟﻨﺴﺐ ،ﻭﺷﻘﻴﻘﹸﻪ ،ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﻫ ﻮ ﺍﱠﻟﺬِﻯ ﺧﹶﻠ ﻖ ِﻣ ﻦ ﺍﳌﹶﺎ ِﺀ ﺑﺸﺮﹰﺍ ﹶﻓ ﺼﻬﺮ ،ﻭﳘﺎ ﺳﺒﺒﺎ ﺍﻟﺘﺤﺮﱘ، ﺻﻬﺮﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ [٥٤ :ﻓﺎﻟﻌﻼﻗ ﹸﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺴﺐ ﻭﺍﻟ ﻧﺴﺒﹰﺎ ﻭ ِ ﻭﺍﻟﺮﺿﺎﻉ ﻓﺮﻉ ﻋﻠﻰ ﺍﻟﻨﺴﺐ ،ﻭﻻ ﺗ ﻌ ﹶﻘﻞﹸ ﺍﳌﺼﺎﻫﺮﺓ ﺇﻻ ﺑﲔ ﺍﻷﻧﺴﺎﺏ ،ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺣ ﺮ ﻡ ﺍﳉﻤ ﻊ ﺑﲔ ﺍﻷُﺧﺘﲔ ،ﻭﺑﲔ ﺍﳌﺮﺃﺓ ﻭ ﻋ ﻤِﺘﻬﺎ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺧﺎﻟﺘﻬﺎ ،ﻟﺌﻼ ﻳﻔﻀﻰ ﺇﱃ ﻗﻄﻴﻌ ِﺔ ﺍﻟﺮﺣ ِﻢ ﺍﶈﺮﻣﺔ .ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺧﺘﲔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺭ ِﺣ ﻢ ﳏﺮﻣﺔ ﰲ ﻏﲑ ﺍﻟﻨﻜﺎﺡ، ﻭﻻ ﺗﺮﺗﺐ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺃﺧﻮﺓ ﺍﻟﺮﺿﺎﻉ ﺣﻜ ﻢ ﻗﻂﱡ ﻏﲑ ﲢﺮﱘ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ، ﺖ ﻟﻪ ﻋﻠﻴﻪ ﻭﻻﻳ ﹸﺔ ﻓﻼ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﺑﺎﳌﻠﻚ ،ﻭﻻ ﻳ ِﺮﹸﺛﻪ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﺜﺒ ﺍﻟﻨﻜﺎﺡ ﻭﻻ ﺍﳌﻮﺕ ،ﻭﻻ ﻳ ﻌ ِﻘﻞﹸ ﻋﻨﻪ ،ﻭﻻ ﻳﺪﺧ ﹸﻞ ﰲ ﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺃﻗﺎﺭﺑﻪ ﻭﺫﻭﻯ ﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ، ﺤﺮﻡ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻷﻡ ﻭﻭﻟﺪﻫﺎ ﺍﻟﺼﻐﲑ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻳ ﺭﲪﻪ ،ﻭﻻ ﻳ ﻭﺍﻟﺘﻔﺮﻳ ﻖ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳌﻠﻚ ﻛﺎﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻨﻜﺎﺡ ﺳﻮﺍﺀ ،ﻭﻟﻮ ﻣﻠﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﹸﺃﻣﻪ ﻭﺑﻨﺘ ﻪ ﻭﹸﺃ ﺧﺘﻪ ﻭ ﻋ ﻤﺘﻪ ﻭﺧﺎﻟﺘﻪ ﺑﺎﻟﺮﺿﺎﻉ ،ﱂ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﺑﺎﳌﻠﻚ ،ﻭﺇﺫﺍ ﺣﺮ ﻣ ﺐ ﺑﻴﻨﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﱂ ﻳﻠﺰﻡ ﺃﻥ ﳛﺮﻡ ﻋﻠﻴﻪ ﺃ ﻡ ﺍﻣﺮﺃﺗﻪ ﺍﻟﱴ ﺃﺭﺿﻌﺖ ﺍﻣﺮﺃﺗﻪ ،ﻓﺈﻧﻪ ﻻ ﻧﺴ ﻭﺑﻴﻨﻬﺎ ،ﻭﻻ ﻣﺼﺎﻫﺮﺓ ،ﻭﻻ ﺭﺿﺎﻉ ،ﻭﺍﻟﺮﺿﺎﻋﺔ ﺇﺫﺍ ﺟﻌﻠﺖ ﻛﺎﻟﻨﺴﺐ ﰲ ﺣﻜﻢ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻑ ﻣﺎ ﺍﺟﺘﻤﻌﺎ ﻓﻴﻪ ﻣﻨﻬﺎ، ﺗﻜﻮﻥ ﻣﺜﻠﻪ ﰲ ﻛﻞ ﺣﻜﻢ ،ﺑﻞ ﻣﺎ ﺍﻓﺘﺮﻗﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺃﺿﻌﺎ ﻭﻗﺪ ﺛﺒﺖ ﺟﻮﺍ ﺯ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻠﺘﲔ ﺑﻴﻨﻬﻤﺎ ﻣﺼﺎﻫﺮﺓ ﳏﺮﻣﺔ ،ﻛﻤﺎ ﲨﻊ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﻌﻔﺮ ﺑﲔ ﺍﻣﺮﺃ ِﺓ ﻋﻠ ﻰ ﻭﺍﺑﻨﺘِﻪ ﻣﻦ ﻏ ِﲑﻫﺎ .ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﲢﺮ ﱘ ﳝﻨﻊ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﺃﺣﺪﻫﺎ ﻟﻶﺧﺮ ﻟﻮ ﻛﺎﻥ ﺫﻛﺮﺍﹰ ،ﻓﻬﺬﺍ ﻧﻈ ﲑ ﺍﻷﺧﺘﲔ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﺳﻮﺍﺀ ،ﻷﻥ ﺳﺒﺐ ﲢﺮﱘ ﺍﻟﻨﻜﺎﺡ ﺑﻴﻨﻬﻤﺎ ﰲ ﺻﻬﺮ ،ﻭﻫﺬﺍ ﻉ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻤﺎ ﻭﻻ ِ ﺃﻧﻔﺴﻬﻤﺎ ،ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻷﺟﻨﱮ ﻣﻨﻬﻤﺎ ﺍﻟﺬﻯ ﻻ ﺭﺿﺎ ) (١ﺃﺧﺮﺟﻪ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٣٢/٩
٣٨٣ ﻣﺬﻫﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ.ﻭﺍﺣﺘ ﺞ ﺃﲪﺪ ﺑﺄﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﻌﻔﺮ ﲨﻊ ﺑﲔ ﺍﻣﺮﺃ ِﺓ ﻋﻠ ﻰ ﻭﺍﺑﻨِﺘﻪِ ،ﻭﱂ ﻳﻨﻜﺮ ﺫﻟﻚ ﺃﺣﺪ ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻭﲨﻊ ﺍﳊﺴ ﻦ ﺑ ﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ،ﺑﲔ ﺑﻨﱴ ﻋﻢ ﰲ ﻟﻴﻠﺔ ،ﻭﲨﻊ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﻌﻔﺮ ﺑﲔ ﺍﻣﺮﺃﺓ ﻋﻠ ﻰ ﻭﺍﺑﻨﺘﻪ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺷﺒ ﺮﻣﺔ :ﻻ ﺑﺄﺱ ﺴﻦ ﻣﺮﺓ ﰒ ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﺑﻪ .ﻭﻛﺮﻫﻪ ﺟﺎﺑ ﺮ ﺑﻦ ﺯﻳﺪ ﻟﻠﻘﻄﻴﻌﺔ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﳊ ﺑﻪ ،ﻭﻛﺮﻫﻪ ﺍ ﹶ ﲢﺮﱘ ،ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﴿ :ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟﻜﹸﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٤ :ﻫﺬﺍ ﻛﻼﻡ ﺍﻟﺒﺨﺎﺭﻯ).(١ ﺕ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻣﻦ ﻭﺟ ٍﻪ ﻻ ﻳﺴﺘﻠﺰ ﻡ ﺛﹸﺒﻮﺗﻬﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﺃﻭ ﻣﻦ ﻭﺑﺎﳉﻤﻠﺔ :ﻓﺜﺒﻮ ﳊﺮﻣﺔ ﻓﻘﻂ ،ﻻ ﰲ ﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺘﺤﺮﱘ ﻭﺍ ﹸ ﱮ ج ﻫﻦ ﹸﺃﻣﻬﺎ ﻭﺟﻪ ﺁﺧﺮ ،ﻓﻬﺆﻻﺀ ﻧﺴﺎ ُﺀ ﺍﻟﻨ ﺏ ﻋﻤﻦ ﺍﶈﺮﻣﻴﺔ ،ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳜﻠ ﻮ ﻦ ﻭﻻ ﻳﻨﻈ ﺮ ﺇﻟﻴﻬﻦ ،ﺑﻞ ﻗﺪ ﺃﻣﺮ ﻫﻦ ﺍﻟﻠﱠﻪ ﺑﺎﻻﺣﺘﺠﺎ ِ ﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻜﺎﺣﻬﻦ ﻣﻦ ﻏﲑ ﺃﻗﺎﺭﻦ ،ﻭ ﻣ ﻦ ﺑﻴﻨﻬﻦ ﻭﺑﻴﻨﻪ ﺭﺿﺎﻉ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇﺫﹶﺍ ﺏ﴾ ]ﺍﻷﺣﺰﺍﺏ [٥٣ :ﰒ ﻫﺬﺍ ﺍﳊﻜﻢ ﻻ ﺳﹶﺄﹾﻟﺘﻤﻮ ﻫ ﻦ ﻣﺘﺎﻋﹰﺎ ﻓﹶﺎﺳﺄﻟﹸﻮ ﻫﻦِ ﻣ ﻦ ﻭﺭﺍ ِﺀ ِﺣﺠﺎ ٍ ﺤﺮﻣﻦ ﻋﻠﻰ ﺭﺟﺎﳍﻢ ،ﻭﻻ ﺑﻨﻮ ﻫﻦ ﻳﺘﻌﺪﻯ ﺇﱃ ﺃﻗﺎﺭ ﻦ ﺍﻟﺒﺘﺔ ،ﻓﻠﻴﺲ ﺑﻨﺎﺗ ﻬﻦ ﺃﺧﻮﺍﺕ ﺍﳌﺆﻣﻨﲔ ﻳ ﺕ ﻭﺃﺧﻮﺍﻻﹰ ،ﺑﻞ ﻫﻦ ﺣﻼﻝ ﺇﺧﻮﺓ ﳍﻢ ﳛﺮﻡ ﻋﻠﻴﻬ ﻦ ﺑﻨﺎﺗ ﻬﻦ ،ﻭﻻ ﺃﺧﻮﺍﺗ ﻬﻦ ﻭﺇِﺧﻮ ﻦ ﺧﺎﻻ ٍ ﺖ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤﺴﻠﻤﲔ ﺑﺈﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﹸﺃﻡ ﺍﻟﻔﻀﻞ ﺃﺧ ﺖ ﺍﻟﺰﺑﲑ، ﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﲢ ﺖ ﺃﰉ ﺑﻜﺮ ﺃﺧ ﲢﺖ ﺍﻟﻌﺒﺎﺱ ،ﻭﻛﺎﻧﺖ ﺃﲰﺎﺀ ﺑﻨ ﺖ ﺃﰉ ﺑﻜﺮ ،ﻭﺃ ﻡ ﺣﻔﺼ ﹶﺔ ﲢﺖ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﻭﻛﺎﻧﺖ ﺃﻡ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﲢ ﺝ ﻋﺒ ﺪ ﺍﻟﱠﻠﻪ ﺑﻦ ﻋﻤﺮ ﻭﺇﺧﻮﺗﻪ ،ﻭﺃﻭﻻﺩ ﺃﰉ ﺑﻜﺮ ،ﻭﺃﻭﻻﺩ ﻭﻟﻴﺲ ﻟﺮﺟﻞ ﻳﺘﺰﻭﺝ ﹸﺃﻣﺔ ،ﻭﻗﺪ ﺗﺰ ﻭ ﺃﰉ ﺳﻔﻴﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﺎﺕ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺧﻮﺍ ﹰﻻ ﳍﻦ ،ﱂ ﳚﺰ ﺃﻥ ﻳﻨﻜﺤﻮﻫﻦ ،ﻓﻠﻢ ﺗﻨﺘﺸﺮ ﺍﳊﹸﺮﻣﺔ ﻣﻦ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﺃﻗﺎﺭﻦ ،ﻭﺇﻻ ﻟﺰﻡ ﻣﻦ ﺛﺒﻮﺕ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﺑﲔ ﺍﻷُﻣﺔ ﺕ ﻏﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ. ﻭﺑﻴﻨﻬ ﻦ ﺛﺒﻮ ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫِﻟ ﻼِﺋﻞﹸ ﹶﺃﺑﻨﺎﺋﻜﹸﻢ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﶈﺮﻣﺎﺕ﴿ :ﻭ ﺣ ﹶ ﺃﺻﻼِﺑ ﹸﻜ ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٣ :ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻟﻔﻆ ﺍﻻﺑﻦ ﺇﺫﺍ ﺃﻃﻠﻖ ﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﺑﻦ ﺍﻟﺮﺿﺎﻉ، ﺝ ﺍﺑﻦ ﺝ ﺍﺑﻦ ﺍﻟﺘﺒﻨﻰ ﺬﺍ ﻻ ﳝﻨﻊ ﺇﺧﺮﺍ ﺼ ﺪ ﺇﺧﺮﺍ ِ ﺻﻠﹾﺐ ،ﻭﻗ ﻓﻜﻴﻒ ﺇﺫﺍ ﻗﹸﻴ ﺪ ﺑﻜﻮﻧﻪ ﺍﺑ ﻦ ﺖ ﺳ ﻬﻴﻞ ﺍﻟﺮﺿﺎﻉ ،ﻭﻳﻮﺟﺐ ﺩﺧﻠﻮﻩ ،ﻭﻗﺪ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺢ :#ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ﺳ ﻬﻠﹶﺔ ﺑﻨ ) (١٣٤ ،١٣٣/٩) (١ﰲ ﺍﻟﻨﻜﺎﺡ.
٣٨٤ ﺤﺮﻣﹰﺎ ﳍﺎ ،ﻓﺄﺭﺿﻌﺘ ﻪ ﺑﻠﱭ ﺃﰉ ﺣﺬﻳﻔﺔ ﺯﻭﺟﻬﺎ، ﺿ ﻊ ﺳﺎﳌﹰﺎ ﻣﻮﻟﹶﻰ ﺃﰉ ﺣﺬﻳﻔﺔ ﻟﻴﺼﲑ ﻣ ﺃﻥ ﺗ ﺮ ِ ﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﻜﻢ ﳐﺘﺼﹰﺎ ﺑﺴﺎﱂ ﺃﻭ ﻋﺎﻣﹰﺎ ﻭﺻﺎﺭ ﺍﺑﻨﻬﺎ ﻭﳏ ﺮﻣﻬﺎ ﺑﻨ ﺤﺮﻣﹰﺎ ﳍﺎ ،ﻟﻜﻮﺎ ﺃﺭﺿﻌﺘ ﻪ ﻛﻤﺎ ﻗﺎﻟﺘﻪ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﺒﻘﻰ ﺳﺎﱂ ﻣ ﺼ ﺮ ﻣﺤﺮﻣﹰﺎ ﳍﺎ ،ﻟﻜﻮﺎ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﺗﺄﺛ ﲑ ﻓﻴﻪ ﻭﺻﺎﺭﺕ ﹸﺃ ﻣﻪ ،ﻭﱂ ﻳ ِ ﻟﺮﺿﺎﻋﺔ ﺳ ﻬﻠﹶﺔ ﻟﻪ ،ﺑﻞ ﻟﻮ ﺃﺭﺿ ﻌﺘﻪ ﺟﺎﺭﻳ ﹲﺔ ﻟﻪ ،ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﹸﺧﺮﻯ ،ﺻﺎﺭﺕ ﺳﻬﻠ ﹸﺔ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ، ﱮ ج: ﺴ ِﻪ ﻭﻟﻔﻈﻪ :ﻓﻘﺎﻝ ﺍﻟﻨ ﻭﺇﳕﺎ ﺍﻟﺘﺄﺛ ﲑ ﻟِﻜﻮﻧﻪ ﻭﻟﺪﻫﺎ ﻧﻔﺴِﻬﺎ ﻭﻗﺪ ﻋﻠﱢﻞ ﺬﺍ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔ ِ ﺿﻌﺎﺕ ،ﻭﻛﺎﻥ ﲟﱰﻟﺔ ﻭﻟﺪِﻫﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻻ ﻳﻤ ِﻜﻦ ﺿﻌِﻴﻪ ،#ﻓﺄﺭﺿﻌﺘ ﻪ ﲬﺲ ﺭ $ﹶﺃ ﺭ ِ ﺩﻋﻮﻯ ﺍﻹﲨﺎﻉ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻣﻦ ﺍﺩﻋﺎﻩ ﻓﻬﻮ ﻛﺎﺫﺏ ،ﻓﺈﻥ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺃﺑﺎ ﺳﻠﻤ ﹶﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻭﺳﻠﻴﻤﺎ ﹶﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﻋﻄﺎ َﺀ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﺃﺑﺎ ﻗِﻼﺑﺔ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﹾﺜِﺒﺘﻮﻥ ﺍﻟﺘﺤﺮ ﱘ ﺑﻠﱭ ﺍﻟﻔﺤﻞ ،ﻭﻫﻮ ﻣﺮﻭﻯ ﻋﻦ ﺍﻟﺰﺑﲑ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺘﺤﺮ ﱘ ﺇﳕﺎ ﻫﻮ ﻣﻦ ِﻗﺒ ِﻞ ﺍﻷُﻣﻬﺎﺕ ﻓﻘﻂ ،ﻓﻬﺆﻻﺀ ﺇﺫﺍ ﱂ ﳚﻌﻠﻮﺍ ﺍﳌﺮﺗﻀِﻊ ﻣﻦ ﻟﱭ ﺍﻟﻔﺤﻞ ﻭﻟﺪﹰﺍ ﻟﻪ ،ﻓﺄﻥ ﻻ ﻳﺤﺮﻣﻮﺍ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ ،ﻭﻻ ﻋﻠﻰ ﺍﻟﺮﺿﻴﻊ ﺤﺮﻡ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﺑﻮ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻣﺮﺃ ﹶﺓ ﺍﻟﻔﺤﻞ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ،ﻓﻌﻠﻰ ﻗﻮﻝ ﻫﺆﻻﺀ ﻓﻼ ﻳ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻻ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻫﺆﻻﺀ ﱂ ﻳﹾﺜِﺒﺘﻮﺍ ﺍﻟﺒﻨﻮﺓ ﺑﲔ ﺍﳌﺮﺗﻀِﻊ ﻭﺑﲔ ﺍﻟﻔﺤﻞ ،ﻓﻠﻢ ﺗﺜﺒ ِ ﺖ ﺍﳌﺼﺎﻫﺮﺓﹸ ،ﻷﺎ ﻉ ﺖ ﺑﻨﻮ ﹶﺓ ﺍﻟﺮﺿﺎ ِ ﺕ ﺑﻨﻮِ ﺓ ﺍﻟﺮﺿﺎﻉ ،ﻓﺈﺫﺍ ﱂ ﺗﺜﺒﺖ ﻟﻪ ،ﱂ ﻳﺜﺒﺖ ﹶﻓ ﺮﻋﻬﺎ ،ﻭﺃﻣﺎ ﻣﻦ ﹶﺃﹶﺛﺒ ﻓﺮﻉ ﺛﺒﻮ ِ ﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ،ﻭﻗﺎﻝ ﺑﻪ ﲨﻬﻮﺭ ﺃﻫﻞ ﻣﻦ ﺟﻬﺔ ﺍﻟﻔﺤﻞ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟ ﺍﻹﺳﻼﻡ ،ﻓﺈﻧﻪ ﺗﹾﺜﺒﺖ ﺍﳌﺼﺎﻫﺮﺓ ﺬﻩ ﺍﻟﺒﻨﻮﺓ ،ﻓﻬﻞ ﻗﺎﻝ ﺃﺣﺪ ﳑﻦ ﺫﻫﺐ ﺇﱃ ﺍﻟﺘﺤﺮﱘ ﺑﻠﱭ ﺍﻟﻔﺤﻞ :ﺇﻥ ﺯﻭﺟﺔ ﺃﺑﻴﻪ ﻭﺍﺑﻨ ِﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻻ ﲢﺮﻡ؟ ﻗﻴﻞ :ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﰲ ﲢﺮﱘ ﻫﺬﻩ ﻧﺰﺍﻋﺎﹰ، ﻭﺃﻧﻪ ﻟﻴﺲ ﳎﻤﻌﹰﺎ ﻋﻠﻴﻪ ،ﻭﺑﻘﻰ ﺍﻟﻨﻈ ﺮ ﰲ ﻣﺄﺧﺬﻩ ،ﻫﻞ ﻫﻮ ﺇﻟﻐﺎﺀ ﻟﱭ ﺍﻟﻔﺤﻞ ،ﻭﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻪ، ﺃﻭ ﺇﻟﻐﺎﺀ ﺍﳌﺼﺎﻫﺮﺓ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ ،ﻭﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﳍﺎ ،ﻭﺇﳕﺎ ﺍﻟﺘﺄﺛﲑ ﳌﺼﺎﻫﺮﺓ ﺍﻟﻨﺴﺐ؟ ﺴﻨﺔ ﺍﻟﺼﺮﳛﺔ ﺑﺎﻟﺘﺤﺮﱘ ﺑﻠﱭ ﺍﻟﻔﺤﻞ ،ﻭﻗﺪ ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳌﺄﺧﺬ ﺍﻷﻭﻝ ﺑﺎﻃﻞ ،ﻟﺜﺒﻮﺕ ﺍﻟ ﺕ ﺍﳌﺼﺎﻫﺮﺓ ﺑﻪ ﺇﻻ ﺑﺎﻟﻘﻴﺎﺱ ،ﻭﻗﺪ ﺗﻘ ﺪ ﻡ ﺃﻥ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﱘ ﺑﻪ ﺇﺛﺒﺎ ﻑ ﺍﳉﺎﻣﻊ ،ﻭﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺛﺒﻮﺕ ﺣﻜﻢ ﻣﻦ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎ ِ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ،ﺛﺒﻮﺕ ﺣﻜﻢ ﺁﺧﺮ. ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﳚﻌﻞ ﹸﺃﻡ ﺍﻟﺮﺿﺎﻉ ،ﻭﺃﺧﺖ ﺍﻟﺮﺿﺎﻋﺔ ﺩﺍﺧﻠ ﹰﺔ
٣٨٥ ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹸﺃ ﻣﻬﺎﺗﻜﹸﻢ ﻭﺑﻨﺎﺗ ﹸﻜ ﻢ ﲢﺖ ﹸﺃﻣﻬﺎﺗﻨﺎ ﻭﺃﺧﻮﺍﺗﻨﺎ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﴿ :ﺣ ﺮ ﻣ ﺿ ﻌﻨﻜﹸﻢ ﻭﹶﺃ ﺧﻮﺍﺗ ﹸﻜ ﻢ ِﻣ ﻦ ﻭﹶﺃ ﺧﻮﺍﺗ ﹸﻜ ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٢٣ :ﰒ ﻗﺎﻝ﴿ :ﻭﹸﺃ ﻣﻬﺎﺗ ﹸﻜ ﻢ ﺍﻟﻼﱠﺗﻰ ﹶﺃ ﺭ ﺍﻟ ﺮﺿﺎ ﻋ ِﺔ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٣ :ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻔﻆ ﺃﻣﻬﺎِﺗﻨﺎ ﻋﻨﺪ ﺍﻹﻃﻼﻕ :ﺇﳕﺎ ﻳﺮﺍﺩ ﺎ ﺍﻷﻡ ﻣﻦ ﺕ ِﻧﺴﺎِﺋﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٣ :ﻣﺜﻞ ﻗﻮﻟﻪ: ﺍﻟﻨﺴﺐ ،ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ،ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﹸﺃ ﻣﻬﺎ ﴿ﻭﺃﻣﻬﺎﺗﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٢٣ :ﺇﳕﺎ ﻫﻦ ﺃﻣﻬﺎﺕ ﻧﺴﺎﺋﻨﺎ ﻣﻦ ﺍﻟﻨﺴﺐ ،ﻓﻼ ﻳﺘﻨﺎﻭﻝ ﺃﻣﻬﺎﻦ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﲢﺮﳝﻬ ﻦ ﻟﻘﺎﻝ :ﻭﺃﻣﻬﺎ ﻦ ﺍﻟﻼﰐ ﺃﺭﺿﻌﻨﻬﻦ ،ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺃﹸﻣﻬﺎﺗﻨﺎ ﺐ ،#ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺣﺮﻡ ﺴ ِ ﺤﺮﻡ ﻣﻦ ﺍﻟﻨ ﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎ ﻋ ِﺔ ﻣﺎ ﻳ ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻗﻮﻟﻪ$ :ﻳ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻨﺴﺐ ﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻈﲑﻩ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻟﺼﻬﺮ ﺃﻭ ﺑﺎﳉﻤﻊِ ،ﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻈﲑﻩ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﺑﻞ ﻳﺪﻝ ﻣﻔﻬﻮﻣﻪ ﻋﻠﻲ ﺧﻼﻑ ﺫﻟﻚ، ﻣﻊ ﻋﻤﻮﻡ ﻗﻮﻟﻪ﴿ :ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﹶﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ.[٢٤ : ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﲢﺮﱘ ﺍﻣﺮﺃ ِﺓ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ ِﻣ ﻦ ﺍﻟﺮﺿﺎﻋ ِﺔ ﻟﻴﺲ ﻣﺴﺄﻟ ﹶﺔ ﺇﲨﺎﻉ ،ﺃﻧﻪ ﻗﺪ ﺠ ِﺮﻩِ ،ﻛﻤﺎ ﺻ ﺢ ﺖ ﺍﻣﺮﺃﺗ ِﻪ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﰲ ﺣ ﺛﺒﺖ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺟﻮﺍ ﺯ ﻧِﻜﺎﺡ ﺑﻨ ِ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺍﳊﺪﺛﺎﻥ ﺍﻟﻨﺼﺮﻯ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﻋﻨﺪﻯ ﺍﻣﺮﺃﺓ ،ﻭﻗﺪ ﻭﻟﺪﺕ ﱃ، ﺖ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ ﱃ :ﻣﺎﻟﻚ؟ ﻓﺘﻮﻓﻴﺖ ،ﹶﻓ ﻮ ِﺟ ﺪﺕ ﻋﻠﻴﻬﺎ ،ﹶﻓﹶﻠﻘِﻴ ﺠﺮِﻙ؟ ﻗﻠﺖ :ﻻ ،ﻫﻰ ﺖ :ﺗﻮﻓﻴﺖ ﺍﳌﺮﺃﺓﹸ ،ﻗﺎﻝ :ﳍﺎ ﺍﺑﻨﺔﹲ؟ ﻗﻠﺖ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﰲ ﺣ ﻗﻠ ﰲ ﺍﻟﻄﺎﺋﻒ .ﻗﺎﻝ :ﻓﺎﻧﻜﺤﻬﺎ ،ﻗﻠﺖ :ﻓﺄﻳﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﺭﺑﺎِﺋﺒﻜﹸﻢ ﺍﻟﻼﱠﺗﻰ ﰲ ﺣﺠﻮ ِﺭﻛﹸﻢ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٢٣ :ﻗﺎﻝ :ﺇﺎ ﱂ ﺗﻜﻦ ﰲ ﺣﺠﺮﻙ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺣ ﺠﺮِﻙ).(١ ﻼ ﻣﻦ ﺑﲎ ﺳﻮﺍﺀﺓ ﻳﻘﺎﻝ ﻟﻪ :ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻭﺻﺢ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻴﺴﺮﺓ ،ﺃﻥ ﺭﺟ ﹰ ﺕ ﻭﻟ ٍﺪ ﻣﻦ ﻏﲑﻩِ ،ﰒ ﻣﻌﺒﺪ ،ﺃﺛﲎ ﻋﻠﻴﻪ ﺧﲑﺍﹰ ،ﺃﺧﱪﻩ ﺃ ﱠﻥ ﺃﺑﺎﻩ ﺃﻭ ﺟﺪﻩ ﻛﺎﻥ ﻗﺪ ﻧﻜﺢ ﺍﻣﺮﺃ ﹰﺓ ﺫﺍ ﺖ ﻋﻠﻰ ﺃ ﻣﻨﺎ ﺤ ﺍﺻﻄﺤﺒﺎ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ،ﰒ ﻧﻜﺢ ﺍﻣﺮﺃﺓ ﺷﺎﺑﺔ ،ﻓﻘﺎﻝ :ﺃﺣ ﺪ ﺑﲎ ﺍﻷُﻭﱃ ﻗﺪ ﻧ ﹶﻜ ﺖ ﻋﻨﻬﺎ ﺑﺎﻣﺮﺃ ٍﺓ ﺷﺎﺑﺔ ،ﻓﻄﱢﻠ ﹾﻘﻬﺎ ،ﻗﺎﻝ :ﻻ ﻭﺍﻟﻠﱠ ِﻪ ﺇﻻ ﺃﻥ ﺗﻨﻜﺤﲎ ﺍﺑﻨﺘﻚ، ﻭﻛﹶﱪﺕ ﻭﺍﺳﺘﻐﻨﻴ ﻗﺎﻝ :ﻓﻄﻠﱠﻘﻬﺎ ﻭﺃﻧﻜﺤﻪ ﺍﺑﻨﺘﻪ ،ﻭﱂ ﺗﻜﻦ ﰲ ﺣﺠﺮﻩ ﻫﻰ ﻭﻻ ﺃﺑﻮﻫﺎ .ﻗﺎﻝ :ﻓﺠﺌﺖ ﺳﻔﻴﺎ ﹶﻥ ﺍﺑ ﻦ ﺤﺠﻦ ﻣﻌﻰ، ﺖ ﱃ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻗﺎﻝ :ﻟﺘ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻓﻘﻠﺖ :ﺍﺳﺘﻔ ِ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٠٨٣٤ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ.
٣٨٦ ﳋﺒﺮ ،ﻓﻘﺎﻝ ﻋﻤ ﺮ :ﻻ ﺑﺄﺱ ﺖ ﻋﻠﻴﻪ ﺍ ﹶ ﻓﺄﺩﺧﻠﲎ ﻋﻠﻰ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﲟﲎ ،ﻓﻘﺼﺼ ﺑﺬﻟﻚ ،ﻓﺎﺫﻫﺐ ﻓﺴﻞ ﻓﻼﻧﺎﹰ ،ﰒ ﺗﻌﺎ ﹶﻝ ﻓﺄﺧﱪﱏ .ﻗﺎﻝ :ﻭﻻ ﺃﺭﺍ ﻩ ﺇﻻ ﻋﻠﻴﹰﺎ ﻗﺎﻝ :ﻓﺴﺄﻟﺘﻪ ،ﻓﻘﺎﻝ: ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻤﺮ ﻭﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻭﻣﻦ ﻳﻘﻮﻝ ﺑﻘﻮﳍﻤﺎ ﻗﺪ ﺃﺑﺎﺣﺎ ﺍﻟﺮﺑﻴﺒﺔ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﰲ ﺣﺠﺮ ﺍﻟﺰﻭﺝ ،ﻣﻊ ﺃﺎ ﺍﺑﻨ ﹸﺔ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﺍﻟﻨﺴﺐ ،ﻓﻜﻴﻒ ﻳﺤﺮﻣﺎﻥ ﻋﻠﻴﻪ ﺍﺑﻨﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ،ﻭﻫﺬﻩ ﺛﻼﺛﺔ ﻗﻴﻮﺩ ﺫﻛﺮﻫﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﲢﺮﳝﻬﺎ .ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺣﺠﺮﻩِ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﻣﺮﺃِﺗﻪِ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﺄﻣﻬﺎ .ﻓﻜﻴﻒ ﳛﺮﻡ ﻋﻠﻴﻪ ﳎﺮﺩ ﺍﺑﻨﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻟﻴﺴﺖ ﰲ ﺣ ﺠ ِﺮﻩِ ،ﻭﻻ ﻫﻰ ﺭﺑﻴﺒﺘﻪ ﺐ ﺍﺑﻨﻬﺎ ﺑﺈﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ،ﻭ ﺳ ﻤﻴﺎ ﺭﺑﻴﺒﹰﺎ ﻭﺭﺑﻴﺒ ﹰﺔ ﻷﻥ ﺖ ﺍﻟﺰﻭﺟﺔ ،ﻭﺍﻟﺮﺑﻴ ﻟﻐﺔ ،ﻓﺈﻥ ﺍﻟﺮﺑﻴﺒ ﹶﺔ ﺑﻨ ﺯﻭﺝ ﺃﻣﻬﻤﺎ ﻳ ﺮﺑﻬﻤﺎ ﰲ ﺍﻟﻌﺎﺩﺓ ،ﻭﺃﻣﺎ ﻣ ﻦ ﺃﺭﺿﻌﺘﻬﻤﺎ ﺍﻣﺮﺃﺗﻪ ﺑﻐﲑ ﻟﺒﻨﻪ ،ﻭﱂ ﻳ ﺮﺑﻬﺎ ﹶﻗﻂﱡ ،ﻭﻻ ﱮج ﻛﺎﻧﺖ ﰲ ﺣﺠﺮﻩِ ،ﻓﺪﺧﻮﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻨ ﺑﺘﺤﺮﱘ ﺍﻟﺮﺑﻴﺒﺔ ﺑﻜﻮﺎ ﰲ ﺍ ﹶ ﳊﺠﺮ .ﻓﻔﻰ $ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ #ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﺖ ﺃﻡ ﺳﻠﻤ ﹶﺔ ﺃﺧﱪﺗ ﻪ ﺃﻥ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺃﰉ ﺳﻔﻴﺎﻥ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺐ ﺑﻨ ﻋﺮﻭﺓ ،ﺃﻥ ﺯﻳﻨ ﺖ ﺃ ﻡ ﺳﻠﻤﺔ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﻓﻘﺎﻝ: ﺖ ﺃﰉ ﺳﻠﻤﺔ ،ﻓﻘﺎﻝ :ﺑﻨ ﺍﻟﻠﱠﻪ ،ﺃﹸﺧِﺒ ﺮﺕ ﺃﻧﻚ ﲣﻄﹸﺐ ﺑﻨ $ﺇﻧﻬﺎ ﹶﻟ ﻮ ﺗ ﹸﻜ ﻦ ﺭﺑﻴﺒﱴ ﰲ ﺣﺠﺮﻯ ﹶﻟﻤﺎ ﺣﱠﻠ ﺖ ﱃ .(١)#ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ج ﺍﻟﻘﻴ ﺪ ﺍﻟﺬﻯ ﻗﻴﺪﻩ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺘﺤﺮﱘ ،ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺣﺠﺮ ﺍﻟﺰﻭﺝ .ﻭﻧﻈﲑ ﻫﺬﺍ ﺳﻮﺍﺀ ،ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺯﻭﺟﺔ ﺍﺑ ِﻦ ﺍﻟﺼﻠﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺤﺮﻣﺔ ﺑﺮﺿﺎﻉ :ﻟﻮ ﱂ ﺗﻜﻦ ﺣﻠﻴﻠﺔ ﺍﺑﲎ ﺍﻟﺬﻯ ﻟﺼﻠﱮ ،ﳌﺎ ﺣﱠﻠﺖ ﱃ ﺳﻮﺍﺀ ،ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﺸ ﺮ ﺤﺮﻡ ،ﻭﺃﻥ ﺍﻟﺘﺤﺮ ﱘ ﻳﻨﺘ ِ ﺴﻨﺔ ،ﹶﺃﻥﱠ ﻟﱭ ﺍﻟﻔﺤﻞ ﻳ ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟ ﻣِﻨﻪ ﻛﻤﺎ ﻳﻨﺘﺸِﺮ ﻣﻦ ﺍﳌﺮﺃﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳊ ﻖ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺑﻐﲑﻩ ،ﻭﺇﻥ ﺧﺎﻟﻒ ﻓﻴﻪ ﺴﻨ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﺣ ﻖ ﺃﻥ ﺗﺘﺒﻊ ،ﻭﻳﺘﺮ ﻙ ﻣﺎ ﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ﻣ ﻦ ﺑ ﻌ ﺪﻫﻢ ،ﹶﻓ ﻣ ﻦ ﺧﺎﻟ ﺧﺎﻟﻔﻬﺎ ﻷﺟﻠﻬﺎ ،ﻭﻻ ﺗﺘ ﺮﻙ ﻫﻰ ﻷﺟﻞ ﻗﻮ ِﻝ ﺃﺣﺪ ﻛﺎﺋﻨﹰﺎ ﻣ ﻦ ﻛﺎﻥ .ﻭﻟﻮ ﺗﺮﻛﺖ ﺍﻟﺴﻨ ﻦ ﳋﻼﻑ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻟﻌﺪﻡ ﺑﻠﻮﻏﻬﺎ ﻟﻪ ،ﺃﻭ ﻟﺘﺄﻭﻳﻠﻬﺎ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﹶﻟﺘِ ﺮ ﻙ ﺳﻨ ﻦ ﻛﺜﲑﺓ ﺟﺪﺍﹰ، ﻭﺗﺮﻛﺖ ﺍﳊﺠ ﹸﺔ ﺇﱃ ﻏﲑﻫﺎ ،ﻭﻗﻮ ﹸﻝ ﻣﻦ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ﺇﱃ ﻗﻮﻝ ﻣﻦ ﻻ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ،ﻭﻗﻮ ﹸﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٤ ،١٢١/٩ﰲ ﺍﻟﻨﻜﺎﺡ.
٣٨٧ ﺍﳌﻌﺼﻮﻡ ﺇﱃ ﻗﻮ ِﻝ ﻏ ِﲑ ﺍﳌﻌﺼﻮﻡ ،ﻭﻫﺬﻩ ﺑﻠﻴﺔ ،ﻧﺴﺄﻝ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﻓﻴﺔ ﻣﻨﻬﺎ ،ﻭﺃﻥ ﻻ ﻧﻠﻘﺎﻩ ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. ﻗﺎﻝ ﺍﻷﻋﻤﺶ :ﻛﺎﻥ ﻋِﻤﺎﺭﺓ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺃﺻﺤﺎﺑﻨﺎ ﻻ ﻳ ﺮ ﻭ ﹶﻥ ﺑﻠﱭ ﺍﻟﻔﺤﻞ ﺑﺄﺳﹰﺎ ﺣﱴ ﺃﺗﺎﻫﻢ ﺍﳊﻜﻢ ﺑ ﻦ ﻋﺘﻴﺒﺔ ﲞﱪ ﺃﰉ ﺍﻟ ﹸﻘﻌﻴﺲ ،ﻳﻌﲎ :ﻓﺘﺮﻛﻮﺍ ﻗﻮﻟﹶﻬﻢ ،ﻭﺭﺟﻌﻮﺍ ﻋﻨﻪ ،ﻭﻫﻜﺬﺍ ﺼﻨﻊ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺃﺗﺘﻬﻢ ﺍﻟﺴﻨ ﹸﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺭﺟﻌﻮﺍ ﺇﻟﻴﻬﺎ ،ﻭﺗﺮﻛﻮﺍ ﻗﻮﻟﹶﻬﻢ ﻳ ﺑﻐﲑﻫﺎ. ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﳛﺮﻣﻮﻥ ﺑﻠﱭ ﺍﻟﻔﺤﻞ :ﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺤﺮﱘ ﻦ ﺍﻟ ﺮﺿﺎ ﻋ ِﺔ﴾ ﺿﻌﻨ ﹸﻜ ﻢ ﻭﹶﺃﺧﻮﺍﺗﻜﹸ ﻢ ِﻣ ﺑﺎﻟﺮﺿﺎﻋﺔ ِﻣ ﻦ ﺟﻬﺔ ﺍﻷﻡ ،ﻓﻘﺎﻝ ﴿ﻭﺃ ﻣﻬﺎﺗﻜﹸﻢ ﺍﻟﻼﱠﺗﻰ ﹶﺃ ﺭ ]ﺍﻟﻨﺴﺎﺀ [٢٣ :ﻭﺍﻟﻼﻡ :ﻟﻠﻌﻬﺪ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺮﺿﺎﻋﺔ ﺍﳌﺬﻛﻮﺭﺓ ،ﻭﻫﻰ ﺭﺿﺎﻋﺔ ﺍﻷﻡ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﹶﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٤ :ﻓﻠﻮ ﺃﺛﺒﺘﻨﺎ ﺍﻟﺘﺤﺮ ﱘ ﺑﺎﳊﺪﻳﺚ ﹶﻟ ﹸﻜﻨﺎ ﺴﻨﺔ ،ﻭﻫﺬﺍ -ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻧﺴﺦ _ ﻗﺪ ﻧﺴﺨﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟ ﺴﻨِﺘﻪِ ،ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺮﻭﻥ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻢ ﺃﻋﻠ ﻢ ﺍ ُﻷﻣﺔ ِﺑ ﺃﻟﺰﻡ ،ﻗﺎﻟﻮﺍ :ﻭﻫﺆﻻﺀ ﺃﺻﺤﺎ ﺖ ﺃ ﻡ ﺳﻠﻤ ﹶﺔ ﺃ ﻡ ﺐ ﺑﻨ ﺍﻟﺘﺤﺮ ﱘ ﺑﻪ ،ﻓﺼﺢ ﻋﻦ ﺃﰉ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯ ﻣ ﻌ ﹶﺔ ﺃﻥ ﺃﻣ ﻪ ﺯﻳﻨ ﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻣﺮﺃ ﹸﺓ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ، ﺖ ﺃﰉ ﺑﻜﺮ ﺍﻟ ﺍﳌﺆﻣﻨﲔ ﺃﺭﺿﻌﺘﻬﺎ ﺃﲰﺎ ُﺀ ﺑﻨ ﺸﻂﹸ ﻓﻴﺄﺧﺬ ﺑ ﹶﻘ ﺮ ٍﻥ ﻣﻦ ﻗﺮﻭﻥ ﺭﺃﺳﻰ، ﻗﺎﻟﺖ ﺯﻳﻨﺐ :ﻭﻛﺎﻥ ﺍﻟﺰﺑ ﲑ ﻳﺪﺧﻞ ﻋﻠ ﻰ ﻭﺃﻧﺎ ﹶﺃ ﻣﺘ ِ ﻭﻳﻘﻮﻝ :ﺃﻗﺒﻠﻰ ﻋﻠ ﻰ ﻓﺤﺪﺛﻴﲎ ﺃﺭﻯ ﺃﻧﻪ ﺃﰉ ،ﻭﻣﺎ ﻭﹶﻟ ﺪ ﻣﻨﻪ :ﻓﻬﻢ ﺇﺧﻮﰐ ،ﰒ ﺇﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺐ ﺃ ﻡ ﻛﻠﺜﻮﻡ ﺍﺑﻨﱴ ﻋﻠﻰ ﲪﺰﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﻛﺎﻥ ﲪﺰ ﹸﺓ ﻟﻠﻜﻠﺒﻴﺔ ،ﻓﻘﺎﻟﺖ ﱃ ﳜ ﹸﻄ ﺍﻟﺰﺑﲑ ﺃﺭﺳﻞ ﺇ ﱠ ﺕ ﺬﺍ ﺍﳌﻨ ﻊ ﻣﻦ ﺤﻞﱡ ﻟﻪ؟ ﻭﺇﳕﺎ ﻫﻰ ﺍﺑﻨ ﹸﺔ ﺃﺧﺘﻪ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺇﳕﺎ ﺃﺭﺩ ِ ﻟﺮﺳﻮﻟﻪ :ﻭﻫﻞ ﺗ ِ ﺕ ﺃﲰﺎﺀُ ،ﻓﻬﻢ ﺇﺧﻮﺗﻚ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﺃﲰﺎ َﺀ ﻓﻠﻴﺴﻮﺍ ﻟﻚ ﺑﺈﺧﻮﺓٍ، ﻚ .ﺃﻣﺎ ﻣﺎ ﻭﻟﺪ ِﻗﺒﻠ ِ ﺖ ﻓﺴﺄﻟﺖ ،ﻭﺃﺻﺤﺎ ﻓﺄﺭﺳﻠﻰ ﻓﺎﺳﺄﱃ ﻋﻦ ﻫﺬﺍ ،ﻓﺄﺭﺳﻠ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺘﻮﺍﻓِﺮﻭﻥ ،ﻓﻘﺎﻟﻮﺍ ﳍﺎ ،ﺇﻥ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﻗﺒ ِﻞ ﺍﻟ ﺮﺟﻞ ﻻ ﲢﺮﻡ ﺷﻴﺌﺎﹰ ،ﻓﺄﻧﻜﺤﻴﻬﺎ ﺇﻳﺎﻩ ،ﻓﻠﻢ ﺗﺰﻝ ﻋﻨﺪﻩ ﺣﱴ ﻫﻠﻚ ﻋﻨﻬﺎ).(١ ﻗﺎﻟﻮﺍ :ﻭﱂ ﻳﻨﻜﺮ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻗﺎﻟﻮﺍ :ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺟﻬﺔ ﺍﳌﺮﺃﺓ ﻻ ﻣﻦ ﺍﻟﺮﺟﻞ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ.
٣٨٨ ﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ،ﻓﻼ ﳚﻮ ﺯ ﺽ ﺍﻟ ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ :ﻟﻴﺲ ﻓﻴﻤﺎ ﺫﻛﺮﰎ ﻣﺎ ﻳﻌﺎﺭ ﲔ ﺃﻣﺮﻳﻦ :ﺇﻣﺎ ﺃﻥ ﻳﺘﻨﺎﻭ ﹶﻝ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ .ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻧﻪ ﺑ ﺴﻨﺔ ﳍﺎ ﻓﻴﻜﻮﻥ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﲢﺮﳝﻬﺎ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﺘﻨﺎﻭﻟﹶﻬﺎ ﻓﻴﻜﻮﻥ ﺳﺎﻛﺘﹰﺎ ﻋﻨﻬﺎ ،ﻓﻴﻜﻮﻥ ﲢﺮ ﱘ ﺍﻟ ﲢﺮﳝﹰﺎ ﻣﺒﺘﺪﺀﹰﺍ ﻭﳐﺼﺼﹰﺎ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﴿:ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﹶﺫِﻟﻜﹸ ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٤ :ﻭﺍﻟﻈﺎﻫ ﺮ ﺖ ﳍﺎ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﻢ ﻟﻔﻆ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻓﺪﺧﻞ ﻓﻴﻪ ﹸﻛﻞﱡ ﻳﺘﻨﺎﻭ ﹸﻝ ﻟﻔﻆ ﺍﻷﺧ ِ ﻣ ﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻪ ،ﻭﻻ ﳚﻮ ﺯ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺃﺧﺘﻪ ﻣﻦ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻟﻴﺴﺖ ﺃﺧﺘﹰﺎ ﻟﻪ، ﺖ ﺍﻟﻌﻤﻮﻣ ﹶﺔ ﺑﻴﻨﻬﺎ ﱮ ج ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺍﺋﺬﱏ ﻷﻓﻠﺢ ،ﻓﺈﻧﻪ ﻋﻤﻚ ،ﻓﺄﺛﹾﺒ ﻓﺈﻥ ﺍﻟﻨ ﱭ ﺍﻟﻔﺤﻞ ﻭﺣﺪﻩ ،ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﺍﻟ ﻌﻤﻮﻣﺔ ﺑﲔ ﺍﳌﺮﺗﻀﻌﺔ ،ﻭﺑﲔ ﺃﺧﻰ ﺻﺎﺣﺐ ﺍﻟﻠﱭ، ﻭﺑﻴﻨﻪ ﺑﻠ ِ ﺕ ﺍﻷُﺧﻮﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﺑﻨﻪ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﺃﻭ ﻣﺜﻠﻪ. ﻓﺜﺒﻮ ﺖ ﲢﺮ ﱘ ﻣﺎ ﺖ ﻣﺮﺍ ﺩ ﺍﻟﻜﺘﺎﺏ ،ﻻ ﺃﺎ ﺧﺎﻟﻔﺘﻪ ،ﻭﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺃﺛﺒﺘ ﺴﻨﺔ ﺑﻴﻨ ﻓﺎﻟ ﺳﻜﺖ ﻋﻨﻪ ،ﺃﻭ ﺗﺨﺼﻴﺺ ﻣﺎ ﱂ ﻳﺮﺩ ﻋﻤﻮﻣﻪ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻳﺮﻭﻥ ﺍﻟﺘﺤﺮ ﱘ ﺑﺬﻟﻚ ،ﻓﺪﻋﻮﻯ ﺑﺎﻃﻠﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻘﺪ ﺻﺢ ﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺇﺛﺒﺎﺕ ﺍﻟﺘﺤﺮ ِﱘ ﺑﻪ ،ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺻﺤﻴﺤﻪ #ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺳﺌﻞ ﻋﻦ ﺭﺟﻞ ﻛﺎﻧﺖ ﻟﻪ ﺍﻣﺮﺃﺗﺎ ِﻥ ﺃﺭﺿﻌﺖ ﺡ ﺤﻬﺎ؟ ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻻ ،ﺍﻟﻠﻘﺎ ﺇﺣﺪﺍﳘﺎ ﺟﺎﺭﻳﺔﹰ ،ﻭﺍﻷﺧﺮﻯ ﻏﻼﻣﺎﹰ ،ﺃ ِﳛﻞﱡ ﺃﻥ ﻳﻨ ﹶﻜ ﺐ ﺍﺑﻨﺘﻪ ﻭﺍﺣﺪ) ،(١ﻭﻫﺬﺍ ﺍﻷﺛﺮ ﺍﻟﺬﻯ ﺍﺳﺘﺪﻟﻠﺘﻢ ﺑﻪ ﺻﺮﻳﺢ ﻋﻦ ﺍﻟﺰﺑﲑ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺘﻘ ﺪ ﺃﻥ ﺯﻳﻨ ﺑﺘﻠﻚ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻫﺬﻩ ﻋﺎﺋﺸ ﹸﺔ ﹸﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻛﺎﻧﺖ ﺗﻔﱴ :ﺃﻥ ﻟﱭ ﺍﻟﻔﺤﻞ ﺸ ﺮ ﺍﳊﺮﻣﺔ ،ﻓﻠﻢ ﻳﺒ ﻖ ﺑﺄﻳﺪﻳﻜﻢ ﺇﻻ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺍﻟﺰﺑﲑ ،ﻭﺃﻳﻦ ﻳ ﹶﻘﻊ ﻣﻦ ﻫﺆﻻﺀ. ﻳﻨ ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺳﺄﻟﺘﻬﻢ ﻓﺄﻓﺘﻮﻫﺎ ﺑﺎﳊﻞ ،ﻓﻤﺠﻬﻮﻟﻮﻥ ﻏ ﲑ ﻣ ﺴﻤﲔ ،ﻭﱂ ﻳﻘ ِﻞ ﺍﻟﺮﺍﻭﻯ: ﺖ ﻓﺴﺄﻟﺖ ﻣﻦ ﱂ ﺗﺒﻠﹸ ﻐﻪ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻢ ﻣﺘﻮﺍﻓﺮﻭﻥ ،ﺑﻞ ﻟﻌﻠﻬﺎ ﺃﺭﺳﻠ ﻓﺴﺄﻟﺖ ﺃﺻﺤﺎ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﻬﻢ ،ﻓﺄﻓﺘﺎﻫﺎ ﲟﺎ ﺃﻓﺘﺎﻫﺎ ﺑﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﱂ ﻳﻜﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﺫ ﺫﺍﻙ ﻣﺘﻮﺍﻓﺮﻳﻦ ﺑﺎﳌﺪﻳﻨﺔ ،ﺑﻞ ﻛﺎﻥ ﻣﻌﻈﻤﻬﻢ ﻭﺃﻛﺎﺑﺮﻫﻢ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ. ﱭ ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﺮﺿﺎﻋﺔ ﺇﳕﺎ ﻫﻰ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ،ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ :ﺇﳕﺎ ﺍﻟﻠ ﻟﻸﺏ ﺍﻟﺬﻯ ﺛﺎﺭ ﺑﻮﻃﺌﻪ ،ﻭﺍﻷﻡ ﻭﻋﺎﺀ ﻟﻪ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ) (١ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﻗﺮﻳﺒﺎ
٣٨٩ ﺕ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﺗﺜﹾﺒﺖ ﺃﺑﻮ ﹸﺓ ﺻﺎﺣﺐ ﺍﻟﻠﱭ ﻭﺇﻥ ﱂ ﺗﺜﺒﺖ ﺃﻣﻮﻣﺔ ﺍﳌﺮﺿﻌﺔ ،ﺃﻭ ﺛﺒﻮ ﹸﺃﺑﻮﺗ ِﻪ ﻓﺮﻉ ﻋﻠﻰ ﺛﺒﻮﺕ ﺃﻣﻮﻣﺔ ﺍﳌﺮﺿﻌﺔ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻷﺻ ﹸﻞ ﻓﻴﻪ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ،ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ، ﻭﻋﻠﻴﻪ ﻣﺴﺄﻟﺔ ﻣﻦ ﻟﻪ ﺃﺭﺑ ﻊ ﺯﻭﺟﺎﺕ ،ﻓﺄﺭﺿﻌ ﻦ ﻃﻔﻠ ﹰﺔ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ٍﺓ ﻣﻨﻬﻦ ﺭﺿﻌﺘﲔ ،ﻓﺈﻦ ﻻ ﺿﻌﻬﺎ ﲬﺲ ﺭ ﺼ ﺮ ﹶﻥ ﺃﻣﹰﺎ ﳍﺎ ،ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﱂ ﺗﺮ ِ ﺿﻌﺎﺕ .ﻭﻫﻞ ﻳﺼﲑ ﺍﻟﺰﻭﺝ ﺃﺑﹰﺎ ﻳ ِ ﺕ ﹸﺃﻣﻬﺎﺕٍ ،ﻭﺍﻟﺜﺎﱏ ﻭﻫﻮ ﻟﻠﻄﻔﻠﺔ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﺃﺣﺪﳘﺎ :ﻻ ﻳﺼﲑ ﺃﺑﺎﹰ ،ﻛﻤﺎ ﱂ ﺗﺼِﺮ ﺍﳌﺮﺿﻌﺎ ﱭ ﺍﻟ ﹶﻔﺤﻞ ﺃﺻ ﹲﻞ ﺿﻌﺎﺕ ،ﻭﻟ ﺍﻷﺻﺢ :ﻳﺼﲑ ﺃﺑﺎﹰ ،ﻟﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺍﺭﺗﻀﻊ ﻣﻦ ﻟﺒﻨﻪ ﲬﺲ ﺭ ﺑﻨﻔﺴﻪ ،ﻏﲑ ﻣﺘﻔﺮﻉ ﻋﻠﻰ ﺃﻣﻮﻣﺔ ﺍﳌﺮﺿﻌﺔ ،ﻓﺈﻥ ﺍﻷﺑﻮ ﹶﺓ ﺇﳕﺎ ﺗﺜﺒﺖ ﲝﺼﻮﻝ ﺍﻻﺭﺗﻀﺎﻉ ﻣﻦ ﺻﹶﻠ ﻰ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ،ﻓﺈﻥ ﻋﻨﺪﳘﺎ ﻗﻠﻴﻞ ﻟﺒﻨﻪ ،ﻻ ﻟِﻜﻮﻥ ﺍﳌﺮﺿﻌﺔ ﺃﻣﻪ ،ﻭﻻ ﳚﻰ ُﺀ ﻋﻠﻰ ﹶﺃ ﺕ ﺍﻷﺭﺑﻊ ﺃﻣﻬﺎﺕ ﻟﻠﻤﺮﺗﻀِﻊ ،ﻓﺈﺫﺍ ﻗﻠﻨﺎ ﺑﺜﺒﻮﺕ ﺍ ُﻷﺑﻮِ ﺓ ﻭﻫﻮ ﺍﻟﺮﺿﺎﻉ ﻭﻛﺜﲑﻩ ﳏ ﺮﻡ ،ﻓﺎﻟﺰﻭﺟﺎ ﺕ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ،ﻷﻧﻪ ﺭﺑﻴﺒﻬﻦ ،ﻭ ﻫﻦ ﻣﻮﻃﻮﺀﺍﺕ ﺃﺑﻴﻪ ،ﻓﻬﻮ ﺍﺑ ﻦ ﺖ ﺍﳌﺮﺿﻌﺎ ﺍﻟﺼﺤﻴﺢ ،ﺣﺮ ﻣ ِ ﺑﻌﻠ ِﻬ ﻦ .ﻭﺇﻥ ﻗﻠﻨﺎ :ﻻ ﺗﺜﹸﺒﺖ ﺍ ْﻷﺑﻮ ﹸﺓ ﱂ ﻳ ﺤ ﺮ ﻣ ﻦ ﻋﻠﻴﻪ ﺬﺍ ﺍﻟﺮﺿﺎﻉ. ﺲ ﺑﻨﺎﺕٍ ،ﻓﺄﺭﺿﻌ ﻦ ﻃ ﹾﻔﻼﹰ ،ﻛﻞﱡ ﻭﺍﺣﺪﺓ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ :ﻣﺎ ﻟﻮ ﻛﺎﻥ ِﻟﺮﺟﻞ ﲬ ﺕ ﻟﻪ .ﻭﻫﻞ ﻳﺼﲑ ﺍﻟﺮﺟﻞ ﺟﺪﹰﺍ ﻟﻪ ،ﻭﺃﻭﻻﺩﻩ ﺍﻟﺬﻳﻦ ﻫﻢ ﺇﺧﻮ ﹸﺓ ﺼ ﺮ ﹶﻥ ﺃﻣﻬﺎ ٍ ﺿﻌﺔ ،ﱂ ﻳ ِ ﺭ ﺍﳌﺮﺿِﻌﺎﺕ ﺃﺧﻮﺍ ﹰﻻ ﻟﻪ ﻭﺧﺎﻻﺕ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ،ﺍﺣﺪﳘﺎ :ﻳﺼﲑ ﺟﺪﺍﹰ ،ﻭﺃﺧﻮﻫﻦ ﺧﺎﻻﹰ ،ﻷﻧﻪ ﺿﻌﺎ ٍ ﺲ ﺭ ﻗﺪ ﻛﹶﻤ ﹶﻞ ﺍﳌﺮﺗﻀِﻊ ﲬ ﺕ ﻣﻦ ﻟﱭ ﺑﻨﺎﺗﻪ ،ﻓﺼﺎﺭ ﺟ ﺪﺍﹰ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺗﻀِﻊ ﺑﻨﺘﹰﺎ ﻭﺍﺣﺪﺓ .ﻭﺇﺫﺍ ﺻﺎﺭ ﺟ ﺪﹰﺍ ﻛﺎﻥ ﺃﻭﻻﺩﻩ ﺍﻟﺬﻳﻦ ﻫﻢ ﺇﺧﻮ ﹸﺓ ﺍﻟﺒﻨﺎﺕ ﺃﺧﻮﺍ ﹰﻻ ﻭﺧﺎﻻﺕ ،ﻷﻦ ﺲ ﺭﺿﻌﺘﺎﺕ ،ﻓﱰﻟﻮﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﻣﱰﻟ ﹶﺔ ﺃﻡ ﻭﺍﺣﺪﺓ ،ﻭﺍﻵﺧﺮ ﻻ ﺇﺧﻮ ﹸﺓ ﻣﻦ ﻛﻤﻞ ﻟﻪ ﻣﻨﻬﻦ ﲬ ﻉ ﻋﻠﻰ ﻛﻮ ِﻥ ﺍﺑﻨﺘﻪ ﺃ ﻣﺎﹰ ،ﻭﻛﻮ ﹸﻥ ﻳﺼ ﲑ ﺟﺪﺍﹰ ،ﻭﻻ ﺃﺧﻮﺍﺗﻬﻦ ﺧﺎﻻﺕٍ ،ﻷﻥ ﻛﻮﻧﻪ ﺟﺪﹰﺍ ﻓﺮ ﺖ ﺍﻷﺻﻞ ،ﻓﻼ ﻳﺜﹸﺒﺖ ﻓﺮﻋﻪ ،ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﺧﻴﻬﺎ ﺧﺎ ﹰﻻ ﻓﺮﻉ ﻋﻠﻰ ﻛﻮﻥ ﺃﹸﺧﺘﻪ ﺃ ﻣﺎﹰ ،ﻭﱂ ﻳﺜﺒ ِ ﺃﺻ ﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﲞﻼﻑ ﺍﻟﱴ ﻗﺒﻠﹶﻬﺎ ،ﻓﺈﻥ ﺛﺒﻮﺕ ﺍ ُﻷﺑﻮِ ﺓ ﻓﻴﻬﺎ ﻻ ﻳﺴﺘﻠﺰﻡ ﺛﺒﻮﺕ ﺍﻷﻣﻮﻣﺔ ﻕ ﺑﻴﻨﻬﻤﺎ :ﺃﻥ ﺍﻟﻔﺮﻋﻴﺔ ﻣﺘﺤﻘﻘﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﲔ ﺍﳌﺮﺿﻌﺎﺕ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ .ﻭﺍﻟﻔﺮ ﻭﺃﺑﻴﻬﻦ ،ﻓﺈ ﻦ ﺑﻨﺎﺗﻪ ،ﻭﺍﻟﻠﱭ ﻟﻴﺲ ﻟﻪ ،ﻓﺎﻟﺘﺤﺮﱘ ﻫﻨﺎ ﺑﲔ ﺍﳌﺮﺿﻌﺔ ﻭﺍﺑﻨﻬﺎ ،ﻓﺈﺫﺍ ﱂ ﺗﻜﻦ ﹸﺃﻣﺎ، ﲔ ﺻﺎﺣﺐ ﺍﻟﻠﱭ ،ﻓﺴﻮﺍ ٌﺀ ﲔ ﺍﳌﺮﺗﻀِﻊ ﻭﺑ ﻑ ﺗﻠﻚ ،ﻓﺈﻥ ﺍﻟﺘﺤﺮﱘ ﺑ ﱂ ﻳﻜﻦ ﺃﺑﻮﻫﺎ ﺟ ﺪﺍﹰ ،ﲞﻼ ِ ﺛﺒﺘﺖ ﺃﻣﻮﻣ ﹸﺔ ﺍﳌﺮﺿﻌﺔ ﺃﻭﻻ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﻗﻠﻨﺎ :ﻳﺼﲑ ﹶﺃﺧﻮﻫﻦ ﺧﺎﻻﹰ ،ﻓﻬﻞ ﺗﻜﻮﻥ ﻛﻞ ﻀ ﻊ ﻣﻦ ﻟﱭ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺧﺎﻟ ﹰﺔ ﻟﻪ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﺃﺣﺪﳘﺎ :ﻻ ﺗﻜﻮﻥ ﺧﺎﻟﺔﹰ ،ﻷﻧﻪ ﱂ ﻳﺮﺗ ِ
٣٩٠ ﺃﺧﻮﺍِﺗﻬﺎ ﲬﺲ ﺭﺿﻌﺎﺕ ،ﻓﻼ ﺗﺜﺒﺖ ﺍﳋﺆﻭﻟﺔ .ﻭﺍﻟﺜﺎﱏ :ﺗﺜﺒﺖ ،ﻷﻧﻪ ﻗﺪ ﺍﺟﺘﻤﻊ ﻣﻦ ﺍﻟﻠﱭ ﺍﶈﺮﻡ ﲬﺲ ﺭﺿﻌﺎﺕ ،ﻭﻛﺎﻥ ﻣﺎ ﺍﺭﺗﻀﻊ ﻣﻨﻬﺎ ﻭﻣﻦ ﺃﺧﻮﺍﺎ ﻣﺜﺒﺘﹰﺎ ﻟﻠﺨﺆﻭﻟﺔ ،ﻭﻻ ﺗﺜﺒﺖ ﺃﻣﻮﻣﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺇﺫ ﱂ ﻳﺮﺗﻀﻊ ﻣﻨﻬﺎ ﲬﺲ ﺭﺿﻌﺎﺕ ،ﻭﻻ ﻳﺴﺘﺒﻌ ﺪ ﺛﺒﻮﺕ ﺧﺆﻭﻟﺔ ﺑﻼ ﺃﻣﻮﻣﺔ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﻟﱭ ﺍﻟﻔﺤﻞ ﺃﺑﻮﺓ ﺑﻼ ﺃﻣﻮﻣﺔ ،ﻭﻫﺬﺍ ﺿﻌﻴﻒ .ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ .ﺃﻥ ﺍﳋﺆﻭﻟﺔ ﻓﺮﻉ ﳏﺾ ﻋﻠﻰ ﺍﻷﻣﻮﻣﺔ ،ﻓﺈﺫﺍ ﱂ ﻳﺜﺒﺖ ﺍﻷﺻﻞ ،ﻓﻜﻴﻒ ﻳﺜﹸﺒﺖ ﻓﺮﻋﻪ؟ ﲞﻼﻑ ﺍﻷﺑﻮﺓ ﻭﺍﻷُﻣﻮﻣﺔ ،ﻓﺈﻤﺎ ﺃﺻﻼﻥ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻧﺘﻔﺎﻩ ﺃﺣﺪﳘﺎ ﺍﻧﺘﻔﺎﺀ ﺍﻵﺧﺮ. ﻭﻋﻠﻰ ﻫﺬﺍ ﻣﺴﺄﻟﺔ ،ﻣﺎ ﻟﻮ ﻛﺎﻥ ﻟﺮﺟﻞ ﺃﹸﻡ ،ﻭﺃﺧﺖ ،ﻭﺍﺑﻨﺔ ،ﻭﺯﻭﺟ ﹸﺔ ﺍﺑﻦ ،ﻓﺄﺭﺿﻌﻦ ﺼ ﺮ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ ﺃﻣﻬﺎ ،ﻭﻫﻞ ﲢﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ؟ ﻋﻠﻰ ﺿﻌﺔ ،ﱂ ﺗ ِ ِﻃ ﹾﻔﹶﻠ ﹰﺔ ﹸﻛﻞﱡ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺭ ﻭﺟﻬﲔ .ﺃﻭﺟﻬﻬﻤﺎ :ﻣﺎ ﺗﻘﺪﻡ .ﻭﺍﻟﺘﺤﺮ ﱘ ﻫﻬﻨﺎ ﺑﻌﻴﺪ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻠﱭ ﺍﻟﺬﻯ ﻛﻤﻞ ﻟﻠﻄﻔﻞ ﻻ ﳚﻌﻞ ﺍﻟﺮﺟﻞ ﺃﺑﹰﺎ ﻟﻪ ،ﻭﻻ ﺟﺪﺍﹰ ،ﻭﻻ ﺃﺧﺎﹰ ،ﻭﻻ ﺧﺎﻻﹰ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﻗﺪ ﺩ ﹼﻝ ﺍﻟﺘﺤﺮﱘ ﺑﻠﱭ ﺍﻟﻔﺤﻞ ﻋﻠﻰ ﲢﺮﱘ ﺍﳌﺨﻠﻮﻗﺔ ﻣِﻦ ﻣﺎﺀ ﺍﻟﺰﺍﱏ ﺩﻻﻟ ﹶﺔ ﺍﻷﻭﱃ ﺤﻞﱡ ﻟﻪ ﻭﺍﻷﺣﺮﻯ ،ﻷﻧﻪ ﺇﺫﺍ ﺣﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨ ِﻜ ﺢ ﻣﻦ ﻗﺪ ﺗﻐﺬﱠﺕ ﺑﻠﱭ ﺛﺎﺭ ﺑﻮﻃﺌﻪ ،ﻓﻜﻴﻒ ﻳ ِ ﻉ ﺑﻨﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﳌﺎ ﺃﻥ ﻳﻨ ِﻜ ﺢ ﻣﻦ ﻗﺪ ﺧِﻠ ﻖ ﻣِﻦ ﻧﻔﺲ ﻣﺎﺋﺔ ﺑﻮﻃﺌﻪ؟ ﻭﻛﻴﻒ ﳛﺮﻡ ﺍﻟﺸﺎﺭ ﺲ ﻭﻃﺌﻪ ﺖ ﺑﻨﻔ ِ ﺡ ﻣ ﻦ ﺧِﻠ ﹶﻘ ﻓﻴﻬﺎ ﻣﻦ ﻟﱭ ﻛﺎﻥ ﻭﻁﺀ ﺍﻟﺮﺟﻞ ﺳﺒﺒﹰﺎ ﻓﻴﻪ ،ﰒ ﻳﺒﻴﺢ ﻟﻪ ﻧﻜﺎ ﲔ ﺍﳌﺨﻠﻮﻗﺔ ﻣِﻦ ﻣﺎﺋﺔ ﺃﻛﻤ ﹸﻞ ﻭﺃﰎﱡ ﻣِﻦ ﻀﻴ ﹶﺔ ﺍﻟﱴ ﺑﻴﻨﻪ ﻭﺑ ﻭﻣﺎﺋﺔ؟ ﻫﺬﺍ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ،ﻓﺈﻥ ﺍﻟﺒ ﻌ ِ ﻀﻴﺔ ﺍﻟﱴ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻦ ﺗﻐﺬﱠﺕ ﺑﻠﺒﻨﻪ ،ﻓﺈﻥ ﺑﻨﺖ ﺍﻟﺮﺿﺎﻉ ﻓﻴﻬﺎ ﺟﺰﺀ ﻣﺎ ﻣﻦ ﺍﻟﺒﻌﻀﻴﺔ، ﺍﻟﺒ ﻌ ِ ﻭﺍﳌﺨﻠﻮﻗﺔ ﻣﻦ ﻣﺎﺋﺔ ﻛﺎﲰﻬﺎ ﳐﻠﻮﻗﺔ ﻣِﻦ ﻣﺎﺋﺔ ،ﻓﻨﺼﻔﹸﻬﺎ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﺑﻌﻀﻪ ﻗﻄﻌﺎﹰ ،ﻭﺍﻟﺸﻄ ﺮ ﺍﻵﺧﺮ ﻟﻸﻡ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﻬﻮ ِﺭ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﻳﻌﺮﻑ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﺑﺎﺣﻬﺎ ،ﻭﻧﺺ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗﺰﻭﺟﻬﺎ ،ﻗﹸِﺘ ﹶﻞ ﺑﺎﻟﺴﻴﻒ ﳏﺼﻨﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ .ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻨﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﺑﻨﺘﹰﺎ ﰲ ﺣﻜﻤﲔ ﻓﻘﻂ :ﺍﳊﺮﻣﺔ ،ﻭﺍﶈﺮﻣﻴﺔ ،ﻭﲣﻠﻒ ﺳﺎﺋﺮ ﺃﺣﻜﺎﻡ ﺍﻟﺒﻨﺖ ﻋﻨﻬﺎ ﱂ ﺗﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺘﺤﺮﱘ ،ﻭﺗﻮﺟﺐ ﺣِﻠﻬﺎ ،ﻓﻜﺬﺍ ﺑﻨﺘﻪ ﻣِﻦ ﺍﻟﺰﱏ ﺗﻜﻮﻥ ﺑﻨﺘﹰﺎ ﰲ ﻒ ﺃﺣﻜﺎ ِﻡ ﺍﻟﺒﻨﺖ ﻋﻨﻬﺎ ﻻ ﻳﻮﺟﺐ ﺣﻠﻬﺎ ،ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻃﺐ ﺍﻟﻌﺮﺏ ﲟﺎ ﺍﻟﺘﺤﺮﱘ .ﻭﲣﻠﱡ ﺗﻌ ِﻘﻠﹸﻪ ﰲ ﻟﻐﺎﺗِﻬﺎ ،ﻭﻟﻔﻆ ﺍﻟﺒﻨﺖ ﻟﻔﻆ ﻟﻐﻮﻯ ﱂ ﻳﻨﻘﻠﹾﻪ ﺍﻟﺸﺎﺭﻉ ﻋﻦ ﻣﻮﺿﻌﻪ ﺍﻷﺻﻠﻰ ،ﻛﻠﻔﻆ ﺍﻟﺼﻼﺓ ﻭﺍﻹﳝﺎﻥ ﻭﳓﻮﳘﺎ ،ﹶﻓﻴﺠﻤﻞﹸ ﻋﻠﻰ ﻣﻮﺿﻮﻋﻪ ﺍﻟﻠﻐﻮﻯ ﺣﱴ ﻳﺜﺒﺖ ﻧﻘﻞ ﺍﻟﺸﺎﺭﻉ ﻟﻪ ﻋﻨﻪ
٣٩١ ﻅ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻋﺎﺎ ﺍﻟﻠﻐﻮﻳﺔ. ﻆ ﺍﻷﺥ ﻭﺍﻟﻌﻢ ﻭﺍﳋﺎﻝ ﺃﻟﻔﺎ ﹲ ﺖ ﻛﻠﻔ ِ ﻆ ﺍﻟﺒﻨ ِ ﺇﱃ ﻏﲑﻩ ،ﻓﻠﻔ ﹸ ﻭﻗﺪ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺢ #ﺃﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺃﻧﻄﻖ ﺍﺑ ﻦ ﺍﻟﺮﺍﻋﻰ ﺍﻟﺰﺍﱏ ﺑﻘﻮﻟﻪ$ :ﺃﰉ ﻓﹸﻼ ﹲﻥ ﻕ ﻻ ﳛﺘ ِﻤﻞﹸ ﺍﻟﻜﺬﺏ ،ﻭﺃﲨﻌﺖ ﺍﻷﻣ ﹸﺔ ﻋﻠﻰ ﲢﺮﱘ ﺃﻣﻪ ﻋﻠﻴﻪ. ﺍﻟﺮﺍﻋﻰ ،(١)#ﻭﻫﺬﺍ ﺍﻹﻧﻄﺎ ﻭﺧﻠﻘﹸﻪ ﻣﻦ ﻣﺎﺋﻬﺎ ،ﻭﻣﺎﺀ ﺍﻟﺰﺍﱏ ﺧﻠ ﻖ ﻭﺍﺣﺪ ،ﻭﺇﲦﻬﻤﺎ ﻓﻴﻪ ﺳﻮﺍﺀ ،ﻭﻛﻮﻧﻪ ﺑﻌﻀﹰﺎ ﻟﻪ ﻣﺜ ﹸﻞ ﻛﻮﻧﻪ ﺑﻌﻀﹰﺎ ﳍﺎ ،ﻭﺇﻧﻘﻄﺎﻉ ﺍﻹﺭﺙ ﺑﲔ ﺍﻟﺰﺍﱏ ﻭﺍﻟﺒﻨﺖ ﻻ ﻳﻮﺟﺐ ﺟﻮﺍ ﺯ ﻧﻜﺎﺣﻬﺎ ،ﰒ ﻣِﻦ ﺍﻟﻌﺠﺐ ﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﺴﺘﻤ ﺤﺮ ﻡ ﺻﺎﺣ ﻛﻴﻒ ﻳ ﺡ ﻟِﻴﺪﻩ، ﲎ ﺍﻹﻧﺴﺎﻥ ﺑﻴﺪﻩ ،ﻭﻳﻘﻮﻝ :ﻫﻮ ﻧﻜﺎ ﺵ ﺑﻌﻀﻪ ﺍﻟﺬﻯ ﺧﹶﻠ ﹶﻘﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻭﻳﺠﻮ ﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻜ ﺢ ﺑﻌﻀﻪ ،ﰒ ﻳﺠﻮ ﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﻔ ِﺮ ﻣﺎﺋﻪ ،ﻭﺃﺧﺮ ﺟ ﻪ ﻣِﻦ ﺻﻠﺒﻪ،ﻛﻤﺎ ﻳﺴﺘﻔﺮﺵ ﺍﻷﺟﻨﺒﻴﺔ. ﻓﺼﻞ
ﺼﺘﺎﻥِ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﻭﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﺗﺤﺮﻡ ﺍﳌﺼ ﹸﺔ ﻭﺍﳌ ﺲ ﺭﺿﻌﺎﺕ ،ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ .ﻓﺄﺛﺒﺘﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﺤﺮ ﻡ ﺇﻻ ﲬ ﻭﺍﳋﻠﻒ ﺍﻟﺘﺤﺮﱘ ﺑﻘﻠﻴﻞ ﺍﻟﺮﺿﺎﻉ ﻭﻛﺜﲑﺓ ،ﻭﻫﺬﺍ ﻳﺮﻭﻯ ﻋﻦ ﻋﻠﻰ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺍﳊﺴﻦ ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﺍﳊﻜﻢ ،ﻭﲪﺎﺩ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺍﻟﺜﻮﺭﻯ، ﺚ ﺑ ﻦ ﺳﻌﺪ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺐ ﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺯﻋﻢ ﺍﻟﻠﻴ ﹸ ﻭﻫﻮ ﻣﺬﻫ ﻗﻠﻴﻞ ﺍﻟﺮﺿﺎﻉ ﻭﻛﺜﲑﺓ ﻳﺤﺮﻡ ﰲ ﺍﳌﻬﺪ ﻣﺎ ﻳ ﹾﻔ ِﻄﺮ ﺑﻪ ﺍﻟﺼﺎﺋﻢ ،ﻭﻫﺬﺍ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ :ﻻ ﻳﺜﺒﺖ ﺍﻟﺘﺤﺮ ﱘ ﺑﺄﻗ ﱠﻞ ﻣِﻦ ﺛﻼﺙ ﺭﺿﻌﺎﺕ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﺛﻮﺭ ،ﻭﺃﰉ ﻋﺒﻴﺪ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻰ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﺛﺎﻧﻴﺔ ﻋﻦ ﺃﲪﺪ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ :ﻻ ﻳﺜﹸﺒﺖ ﺑﺄﻗ ﱠﻞ ﻣِﻦ ﲬﺲ ﺭﺿﻌﺎﺕ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﻋﻄﺎﺀ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﻬﺎ :ﺃﻧﻪ ﻻ ﳛﺮﻡ ﺃﻗﻞ ﻣﻦ ﺳﺒﻊ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﻻ ﳛﺮﻡ ﺃﻗﻞ ﻣﻦ ﻋﺸﺮ .ﻭﺍﻟﻘﻮﻝ ﺑﺎﳋﻤﺲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺣﺰﻡ ،ﻭﺧﺎﻟﻒ ﺩﺍﻭﺩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ. ﻓﺤﺠ ﹸﺔ ﺍﻷﻭﻟﲔ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﱠ ﻖ ﺍﻟﺘﺤﺮﱘ ﺑﺎﺳﻢ ﺍﻟﺮﺿﺎﻋﺔ ،ﻓﺤﻴﺚ ﻭﺟﺪ ﺍﲰﻬﺎ ﻭﺟ ﺪ ﺐ #ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻹﻃﻼﻕ ﺴ ِ ﺤﺮﻡِ ﻣ ﻦ ﺍﻟﻨ ﱮ ج ﻗﺎﻝ $ :ﳛ ﺮ ﻡ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎﻋﺔ ﻣﺎ ﻳ ﺣﻜﻤﻬﺎ ،ﻭﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٥٥٠
٣٩٢ ﺍﻟﻘﺮﺁﻥ. ﻭﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ ،#ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﺃﻧﻪ ﺗﺰﻭﺝ ﺃ ﻡ ﳛﲕ ﺑﻨﺖ ﺃﰉ ﺇﻫﺎﺏ، ﱮ ج ،ﻓﺄﻋﺮﺽ ﻋﲎ ،ﻗﺎﻝ: ﻓﺠﺎﺀﺕ ﺃﻣ ﹲﺔ ﺳﻮﺩﺍﺀ ،ﻓﻘﺎﻟﺖ :ﻗﺪﺃﺭﺿﻌﺘﻜﻤﺎ ،ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻠﻨ ﺿ ﻌﺘﻜﹸﻤﺎ ﻓﻨﻬﺎ ﻩ ﺖ ﹶﺃﻧﻬﺎ ﹶﻗ ﺪ ﹶﺃ ﺭ ﻓﺘﻨﺤﻴﺖ ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ ،ﻗﺎﻝ$ :ﻭﻛﻴﻒ ﻭﹶﻗ ﺪ ﺯ ﻋ ﻤ ﻋﻨﻬﺎ ،(١)#ﻭﱂ ﻳﺴﺄﻝ ﻋﻦ ﻋﺪﺩ ﺍﻟﺮﺿﺎﻉ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻓﻌﻞ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺘﺤﺮﱘ ،ﻓﺎﺳﺘﻮﻯ ﻗﻠﻴﻠ ﻪ ﻭﻛﺜﲑﻩ ،ﻛﺎﻟﻮﻁﺀ ﺍﳌﻮﺟﺐ ﻟﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺇﻧﺸﺎﺯ ﺍﻟﻌﻈﻢ ،ﻭﺇﻧﺒﺎﺕ ﺍﻟﻠﺤﻢ ﳛﺼﻞ ﺏ ﺍﻟﻌﺪﺩ ﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﳍﻢ ﰲ ﺍﻟﺮﺿﻌﺔ ﻭﺣﻘﻴﻘﺘﻬﺎ، ﺑﻘﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ .ﻗﺎﻟﹸﻮﺍ :ﻭﻷﻥ ﺃﺻﺤﺎ ﻉ ﻧﺼﺎﺑﹰﺎ ﻟِﻌﺪﻡ ﺿﺒﻄﻪ ﻭﺍﻟﻌﻠﻢ ﻭﺍﺿﻄﺮﺑﺖ ﺃﺷ ﺪ ﺍﻻﺿﻄﺮﺍﺏ ،ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ﱂ ﳚﻌﻠﻪ ﺍﻟﺸﺎﺭ ﺑﻪ. ﱮ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﻻ ﺗﺤﺮ ﻡ ﺍﳌﺼ ﹸﺔ ﻭﺍﳌﺼﺘﺎﻥ،# ﺏ ﺍﻟﺜﻼﺙ :ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨ ﻗﺎﻝ ﺃﺻﺤﺎ ﺤﺮ ﻡ ﺍﻹﻣﻼ ﺟ ﹸﺔ ﺖ ﺍﳊﺎﺭﺙ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﻻ ﺗ ﻭﻋﻦ ﺃﻡ ﺍﻟﻔﻀﻞ ﺑﻨ ِ ﺤﺮ ﻡ ﺍﻟﺮﺿﻌ ﹸﺔ ﻼ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻫﻞ ﺗ ﻼ ﺟﺘﺎ ِﻥ .#ﻭﰱ ﺣﺪﻳﺚ ﺁﺧﺮ :ﺃﻥ ﺭﺟ ﹰ ﻭﺍﻹ ﻣ ﹶ ﺍﻟﻮﺍﺣِﺪﺓ؟ ﻗﺎﻝ$ :ﻻ .#ﻭﻫﺬﻩ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ ،ﺭﻭﺍﻫﺎ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ ،#ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ ﻓﺄﺛﺒﺘﻨﺎ ﺍﻟﺘﺤﺮ ﱘ ﺑﺎﻟﺜﻼﺙ ﻟِﻌﻤﻮﻡ ﺍﻵﻳﺔ ،ﻭﻧﻔﻴﻨﺎ ﺍﻟﺘﺤﺮ ﱘ ﲟﺎ ﺩﻭﺎ ﺑﺼﺮﻳ ِﺢ ﺍﻟﺴﻨﺔ ﻗﺎﻟﹸﻮﺍ :ﻭﻷﻥ ﻣﺎ ﻳﻌﺘﱪ ﻓﻴﻪ ﺍﻟﻌﺪﺩ ﻭﺍﻟﺘﻜﺮﺍ ﺭ ﻳﻌﺘﱪ ﻓﻴﻪ ﺍﻟﺜﻼﺙ .ﻗﺎﻟﻮﺍ :ﻭﻷﺎ ﺃﻭ ﹸﻝ ﻣﺮﺍﺗﺐ ﻉ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺟﺪﹰﺍ. ﺍﳉﻤﻊ ،ﻭﻗﺪ ﺍﻋﺘﱪﻫﺎ ﺍﻟﺸﺎﺭ ﺲ :اﻟﺤﺠ ُﺔ ﻟﻨﺎ ﻣﺎ ﺗﻘ ﱠﺪم ﻓﻲ أول اﻟﻔﺼﻞ ﻣﻦ اﻷﺣﺎدﻳﺚ ب اﻟﺨﻤ ِ ﻗﺎل أﺻﺤﺎ ُ اﻟﺼﺤﻴﺤﺔ اﻟﺼﺮﻳﺤﺔ ،وﻗﺪ أﺧﺒﺮت ﻋﺎﺋﺸﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ أن رﺳﻮل اﻟﻠﱠﻪ ج ل اﻟﻨﺒﻰ ج ﻟِﺴﻬﻠﺔ ﺑﻨﺖ ﺳﻬﻴﻞ: ﺗﻮﻓﻰ واﻷﻣ ُﺮ ﻋﻠﻰ ذﻟﻚ ،ﻗﺎﻟُﻮا :وﻳﻜﻔﻰ ﻓﻲ هﺬا ﻗﻮ ُ ﻋَﻠ ْﻴ ِﻪ .#ﻗﺎﻟُﻮا :وﻋﺎﺋﺸﺔ أﻋﻠ ُﻢ اﻷﻣﺔ ﺤ ُﺮﻣِﻰ َ ت َﺗ ْ ﺿﻌَﺎ ٍ ﺲ َر َ ﺧ ْﻤ َ ﺿﻌِﻰ ﺳَﺎﻟِﻤًﺎ َ $أَر ِ ﺑﺤﻜﻢ هﺬﻩ اﻟﻤﺴﺄﻟﺔ هﻰ وﻧﺴﺎ ُء اﻟﻨﺒﻰ ج ،وآﺎﻧﺖ ﻋﺎﺋﺸ ُﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ إذا ت إﺧﻮﺗِﻬﺎ أو أﺧﻮاﺗِﻬﺎ ﻓﺄرﺿﻌﺘ ُﻪ ﻞ ﻋﻠﻴﻬﺎ أﺣﺪ أﻣﺮت إﺣﺪى َﺑﻨَﺎ ِ ﺧَ أرادت أن ﻳ ْﺪ ُ ﺢ ﻓﻲ ﻋﺪم ﻰ اﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﺮﺿﻌﺔ واﻟﺮﺿﻌﺘﻴﻦ ﺻﺮﻳ ٌ ت .ﻗﺎﻟﻮا :وﻧﻔ ُ ﺿﻌَﺎ ٍ ﺲ َر َ ﺧ ْﻤ َ َ ﺗﻌﻠﻴﻖ اﻟﺘﺤﺮﻳﻢ ﺑﻘﻠﻴﻞ اﻟﺮﺿﺎع وآﺜﻴﺮة ،وهﻰ ﺛﻼﺛ ُﺔ أﺣﺎدﻳﺚ ﺻﺤﻴﺤﺔ ﺻﺮﻳﺤﺔ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٨٤/٥
٣٩٣ ﺲ ﺣﻜﻢ ﻣﺒﺘﺪأ .ﻗﺎﻟُﻮا :وإذا ﻋﻠﻘﻨﺎ ﺑﻌﻀُﻬﺎ ﺧﺮج ﺟﻮاﺑًﺎ ﻟﻠﺴﺎﺋﻞ ،وﺑﻌﻀُﻬﺎ ﺗﺄﺳﻴ ُ اﻟﺘﺤﺮﻳ َﻢ ﺑﺎﻟﺨﻤﺲ ،ﻟﻢ ﻧﻜﻦ ﻗﺪ ﺧﺎﻟﻔﻨﺎ ﺷﻴﺌًﺎ ﻣﻦ اﻟﻨﺼﻮص اﻟﺘﻰ اﺳﺘﺪﻟﻠﺘُﻢ ﺑﻬﺎ، ن ﻻ ﻧﺴﺦ وﻻ ﻖ ﺑﻴﺎ ٌ ن ﻗﺪ ﻗﻴﺪﻧﺎ ﻣﻄﻠﻘﻬﺎ ﺑﺎﻟﺨﻤﺲ ،وﺗﻘﻴﻴ ُﺪ اﻟﻤﻄﻠ ِ وإﻧﻤﺎ ﻧﻜﻮ ُ ﺚ ﻧﻔﻰ ﺺ .وأﻣﺎ ﻣﻦ ﻋﻠﱠﻖ اﻟﺘﺤﺮﻳ َﻢ ﺑﺎﻟﻘﻠﻴﻞ واﻟﻜﺜﻴﺮ ،ﻓﺈﻧﻪ ﻳُﺨﺎﻟﻒ أﺣﺎدﻳ َ ﺗﺨﺼﻴ ٌ ﺐ اﻟﺜﻼث ،ﻓﺈﻧﻪ وإن ﻟﻢ ﻳُﺨﺎﻟﻔﻬﺎ، اﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﺮﺿﻌﺔ واﻟﺮﺿﻌﺘﻴﻦ ،وأﻣﺎ ﺻﺎﺣ ُ ﻒ ﻷﺣﺎدﻳﺚ اﻟﺨﻤﺲ. ﻓﻬﻮ ﻣﺨﺎﻟ ٌ ﻞ ﺚ اﻟﺨﻤﺲ ﻟﻢ ﺗﻨﻘﻠﻪ ﻋﺎﺋﺸ ُﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻧﻘ َ ﻗﺎل ﻣﻦ ﻟﻢ ﻳُﻘﻴﺪﻩ ﺑﺎﻟﺨﻤﺲ :ﺣﺪﻳ ُ اﻷﺧﺒﺎر ،ﻓﻴﺤﺘﺞ ﺑﻪ ،وإﻧﻤﺎ ﻧﻘﻠﺘﻪ ﻧﻘﻞ اﻟﻘﺮﺁن ،واﻟﻘﺮﺁن إﻧﻤﺎ ﻳﺜُﺒﺖ ﺑﺎﻟﺘﻮاﺗﺮ، واﻷﻣﺔ ﻟﻢ ﺗﻨﻘﻞ ذﻟﻚ ﻗﺮﺁﻧﺎً ،ﻓﻼ ﻳﻜﻮن ﻗﺮﺁﻧﺎً ،وإذا ﻟﻢ ﻳﻜﻦ ﻗﺮﺁﻧًﺎ وﻻ ﺧﺒﺮاً ،اﻣﺘﻨﻊ ب اﻟﺨﻤﺲ :اﻟﻜﻼ ُم ﻓﻴﻤﺎ ﻧﻘﻞ ﻣِﻦ اﻟﻘﺮﺁن ﺁﺣﺎدًا ﻓﻲ ت اﻟﺤﻜﻢ ﺑﻪ .ﻗﺎل أﺻﺤﺎ ُ إﺛﺒﺎ ُ ﺐ أﻧﻬﻤﺎ ب اﻟﻌﻤﻞ ﺑﻪ ،وﻻ رﻳ َ ﻓﺼﻠﻴﻦ ،أﺣﺪهﻤﺎ :آﻮﻧُﻪ ﻣﻦ اﻟﻘﺮﺁن ،واﻟﺜﺎﻧﻰ :وﺟﻮ ُ ﺣﻜﻤﺎن ﻣﺘﻐﺎﻳﺮان ،ﻓﺈن اﻷول ﻳُﻮﺟﺐ اﻧﻌﻘﺎ َد اﻟﺼﻼة ﺑﻪ ،وﺗﺤﺮﻳ َﻢ ﻣﺴﻪ ﻋﻠﻰ اﻟﻤﺤﺪث ،وﻗﺮاءﺗ ِﻪ ﻋﻠﻰ اﻟﺠﻨﺐِ ،وﻏﻴﺮ ذﻟﻚ ﻣﻦ أﺣﻜﺎم اﻟﻘﺮﺁن ،ﻓﺈذا اﻧﺘﻔﺖ هﺬﻩ ﺞ ﻈﻦﱡ ،وﻗﺪ اﺣﺘ ًﱠ اﻷﺣﻜﺎ ُم ﻟﻌﺪم اﻟﺘﻮاﺗﺮ ،ﻟﻢ ﻳﻠﺰم اﻧﺘﻔﺎ ُء اﻟﻌﻤﻞ ﺑﻪ ،ﻓﺈﻧﻪ ﻳﻜﻔﻰ ﻓﻴﻪ اﻟ ﱠ ُآﻞﱡ واﺣﺪ ﻣﻦ اﻷﺋﻤ ِﺔ اﻷرﺑﻌﺔ ﺑﻪ ﻓﻲ ﻣﻮﺿﻊ ،ﻓﺎﺣﺘﺞ ﺑﻪ اﻟﺸﺎﻓﻌﻰ وأﺣﻤﺪ ﻓﻲ هﺬا اﻟﻤﻮﺿﻊ ،واﺣﺘﺞ ﺑﻪ أﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻲ وﺟﻮب اﻟﺘﺘﺎﺑﻊ ﻓﻲ ﺻﻴﺎم اﻟﻜﻔﺎرة ﺑﻘﺮاءة اﺑﻦ ﻣﺴﻌﻮد $ﻓﺼﻴﺎ ُم ﺛﻼﺛﺔ أﻳﺎم ﻣﺘﺘﺎﺑﻌﺎت .#واﺣﺘﺞ ﺑﻪ ﻣﺎﻟﻚ واﻟﺼﺤﺎﺑﺔ ﻗﺒﻠﻪ ﻓﻲ ﻓﺮض اﻟﻮاﺣﺪ ﻣﻦ وﻟﺪ اﻷم أﻧﻪ اﻟﺴﺪس ﺑﻘﺮاءة أﺑﻰ$ ،وإن آﺎن رﺟﻞ ﻳُﻮرث س آﻼﻟﺔ ،أو اﻣﺮأة وﻟﻪ أخ ،أو أﺧﺖ ﻣﻦ أم ،ﻓﻠﻜﻞ واﺣﺪ ﻣﻨﻬﻤﺎ اﻟﺴﺪس ،#ﻓﺎﻟﻨﺎ ُ آﻠﻬﻢ اﺣﺘﺠﱡﻮا ﺑﻬﺬﻩ اﻟﻘﺮاءة ،وﻻ ﻣﺴﺘﻨﺪ ﻟﻺﺟﻤﺎع ﺳﻮاهﺎ.
ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻧﻘﻠﻪ ﻗﺮﺁﻧﹰﺎ ﺃﻭ ﺧﱪﺍﹰ ،ﻗﻠﻨﺎ :ﺑﻞ ﻗﺮﺁﻧﹰﺎ ﺻﺮﳛﹰﺎ .ﻗﻮﻟﹸﻜﻢ: ﻓﻜﺎﻥ ﳚﺐ ﻧﻘﻠﻪ ﻣﺘﻮﺍﺗﺮﺍﹰ ،ﻗﻠﻨﺎ :ﺣﱴ ﺇﺫﺍ ﻧﺴﺦ ﻟﻔﻈﹸﻪ ﺃﻭ ﺑﻘﻰ ،ﺃﻣﺎ ﺍﻷﻭﻝ ،ﻓﻤﻤﻨﻮﻉ ،ﻭﺍﻟﺜﺎﱏ، ﺴ ﺦ ﻟﻔﻈﹸﻪ ،ﻭﺑﻘﻰ ﺣﻜﻤﻪ ،ﻓﻴﻜﻮ ﹸﻥ ﻟﻪ ﺣﻜ ﻢ ﻗﻮﻟﻪ: ﻣﺴﻠﱠﻢ ،ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﰲ ﺍﻷﻣﺮ ﺃﻧﻪ ﻗﺮﺁﻥ ﻧِ $ﺍﻟﺸﻴ ﺦ ﻭﺍﻟﺸﻴﺨ ﹸﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﲨﻮﳘﺎ #ﳑﺎ ﺍﻛﺘﻔ ﻰ ﺑﻨﻘﻠﻪ ﺁﺣﺎﺩﺍﹰ ،ﻭﺣﻜﻤﻪ ﺛﺎﺑﺖ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﺟﻮﺍﺏ ﻋﻨﻪ .ﻭﰱ ﺍﳌﺴﺄﻟﺔ ﻣﺬﻫﺒﺎﻥ ﺁﺧﺮﺍﻥ ﺿﻌﻴﻔﺎﻥ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﻻ ﻳﺜﺒﺖ ﺑﺄﻗ ﱠﻞ ﻣِﻦ ﺳﺒﻊ ،ﻛﻤﺎ ﺳﺌﻞ ﻃﺎﻭﻭﺱ ﻋﻦ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﻻ ﳛﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﺩﻭﻥ ﺳﺒﻊ ﺭﺿﻌﺎﺕ ،ﻓﻘﺎﻝ :ﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ،ﰒ ﺣﺪﺙ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮ ﺟﺎﺀ ﺑﺎﻟﺘﺤﺮﱘ ،ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺗﺤ ﺮﻡ ،ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ. ﺖ ﺑﻌﺸﺮ ﺭﺿﻌﺎﺕ ،ﻭﻫﺬﺍ ﻳﺮﻭﻯ ﻋﻦ ﺣﻔﺼﺔ ﻭﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﺜﺎﱏ :ﺍﻟﺘﺤﺮ ﱘ ﺇﳕﺎ ﻳﺜﺒ
٣٩٤ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ. ﻭﻓﻴﻬﺎ ﻣﺬﻫﺐ ﺁﺧﺮ ،ﻭﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱮ ج ﻭﻏﲑﻫﻦ ﻗﺎﻝ ﻃﺎﻭﻭﺱ :ﻛﺎﻥ ﻷﺯﻭﺍﺝ ﺍﻟﻨﱮ ج ﺭﺿﻌﺎﺕ ﳏﺮﻣﺎﺕ ،ﻭﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ ﺭﺿﻌﺎﺕ ﻣﻌﻠﻮﻣﺎﺕ ،ﰒ ﺗِ ﺮ ﻙ ﺫﻟﻚ ﺑﻌﺪ ،ﻭﻗﺪ ﺗﺒﲔ ﺍﻟﺼﺤﻴ ﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ ﻞ ﻣﻦ أﺧﺘﻬﺎ ،وﻣﺎ ﺣ ﱡﺪهﺎ؟ ﻗﻴﻞ :اﻟﺮﺿﻌ ُﺔ ﻓﺈن ﻗﻴﻞ :ﻣﺎ هﻰ اﻟﺮﺿﻌ ُﺔ اﻟﺘﻰ ﺗﻨﻔﺼ ُ ﻓﻌﻠﺔ ﻣِﻦ اﻟﺮﺿﺎع ،ﻓﻬﻰ ﻣﺮة ﻣﻨﻪ ﺑﻼ ﺷﻚ ،آﻀﺮﺑﺔ وﺟﻠﺴﺔ وأآﻠﺔ ،ﻓﻤﺘﻰ اﻟﺘﻘﻢ ﺺ ﻣﻨﻪ ﺛﻢ ﺗﺮآﻪ ﺑﺎﺧﺘﻴﺎرﻩ ﻣِﻦ ﻏﻴﺮ ﻋﺎرض آﺎن ذﻟﻚ رﺿﻌﺔ ،ﻷن اﻟﺜﺪىَ ،ﻓﺎﻣﺘ ﱠ ض ﻞ ﻋﻠﻰ اﻟﻌُﺮف ،واﻟﻌُﺮف هﺬا ،واﻟﻘﻄ ُﻊ اﻟﻌﺎر ُ اﻟﺸﺮع ورد ﺑﺬﻟﻚ ﻣﻄﻠﻘﺎً ،ﻓﺤُﻤ َ ﻟﺘﻨﻔﺲ أو اﺳﺘﺮاﺣﺔ ﻳﺴﻴﺮة ،أو ﻟﺸﻰء ﻳﻠﻬﻴﻪ ﺛﻢ ﻳﻌﻮ ُد ﻋﻦ ﻗﺮب ﻻ ﻳﺨﺮﺟﻪ ﻋﻦ آﻮﻧﻪ رﺿﻌﺔ واﺣﺪة ،آﻤﺎ أن اﻵآﻞ إذا ﻗﻄﻊ أآﻠﺘﻪ ﺑﺬﻟﻚ ،ﺛﻢ ﻋﺎد ﻋﻦ ﻗﺮﻳﺐ ﻟﻢ ﻳﻜﻦ ذﻟﻚ أآﻠﺘﻴﻦ ﺑﻞ واﺣﺪة ،هﺬا ﻣﺬهﺐ اﻟﺸﺎﻓﻌﻰ ،وﻟﻬﻢ ﻓﻴﻤﺎ إذا ﻗﻄﻌﺖ اﻟﻤﺮﺿﻌ ُﺔ ﻋﻠﻴﻪ ،ﺛﻢ أﻋﺎدﺗﻪ وﺟﻬﺎن .أﺣﺪهﻤﺎ :أﻧﻬﺎ رﺿﻌﺔ واﺣﺪة وﻟﻮ ﻗﻄﻌﺘﻪ ﻣﺮارًا ﺣﺘﻰ ﻳﻘﻄﻊ ﺑﺈﺧﺘﻴﺎرﻩ ،ﻗﺎﻟُﻮا :ﻷن اﻻﻋﺘﺒﺎر ﺑﻔﻌﻠﻪ ﻻ ﺑﻔﻌﻞ اﻟﻤﺮﺿﻌﺔ، ﺴﺒَﺖ رﺿﻌﺔ ،ﻓﺈذا ﻗﻄﻌﺖ ﻋﻠﻴﻪ ،ﻟﻢ ﻳُﻌﺘﺪ ﺣِ وﻟﻬﺬا ﻟﻮ ا ْر َﺗﻀَﻊ ﻣﻨﻬﺎ وهﻰ ﻧﺎﺋﻤﺔ ُ ﺑﻪ ،آﻤﺎ ﻟﻮ ﺷﺮع ﻓﻲ أآﻠﺔ واﺣﺪة أﻣﺮﻩ ﺑﻬﺎ اﻟﻄﺒﻴﺐُ ،ﻓﺠﺎء ﺷﺨﺺ ﻓﻘﻄﻌﻬﺎ ﻋﻠﻴﻪ ،ﺛﻢ ﻋﺎد ،ﻓﺈﻧﻬﺎ أآﻠﺔ واﺣﺪة.
ﺼ ﺢ ﻣﻦ ﺍﳌﺮﺗﻀﻊ ،ﻭﻣﻦ ﺍﳌﺮﺿﻌﺔ، ﻉ ﻳ ِ ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ :ﺃﺎ ﺭﺿﻌﺔ ﺃﺧﺮﻯ ،ﻷﻥ ﺍﻟﺮﺿﺎ ﺐ ﺭﺿﻌﺔ. ﺴ ﻭﳍﺬﺍ ﻟﻮ ﹶﺃ ﻭ ﺟ ﺮﺗﻪ ﻭﻫﻮ ﻧﺎﺋﻢ ﺍﺣﺘ ِ ﻭﳍﻢ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻣﻦ ﺛﺪﻯ ﺍﳌﺮﺃﺓ ﺇﱃ ﺛﺪﻯ ﻏﲑﻫﺎ ﻭﺟﻬﺎﻥ .ﺃﺣﺪﳘﺎ :ﻻ ﻳﻌﺘﺪ ﺑﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻷﻧﻪ ﺍﻧﺘﻘﻞ ﻣﻦ ﺇﺣﺪﺍﳘﺎ ﺇﱃ ﺍﻷﺧﺮﻯ ﻗﺒﻞ ﲤﺎﻡ ﺍﻟﺮﺿﻌﺔ ،ﻓﻠﻢ ﺗﺘﻢ ﺍﻟﺮﺿﻌﺔ ﻣﻦ ﺇﺣﺪﺍﳘﺎ .ﻭﳍﺬﺍ ﻟﻮ ﺍﻧﺘﻘﻞ ﻣﻦ ﺛﺪﻯ ﺍﳌﺮﺃﺓ ﺇﱃ ﺛﺪﻳﻬﺎ ﺍﻵﺧﺮ ﻛﺎﻧﺎ ﺭﺿﻌ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﳛﺘﺴﺐ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺭﺿﻌﺔ ،ﻷﻧﻪ ﺍﺭﺗﻀﻊ ،ﻭﻗﻄﻌﻪ ﺑﺈﺧﺘﻴﺎﺭﻩ ﻣﻦ ﺷﺨﺼﲔ. ﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ :#ﺇﺫﺍ ﻗﻄﻊ ﻗﻄﻌﹰﺎ ﺑﻴﻨﹰﺎ ﻭﺃﻣﺎ ﻣﺬﻫ ﺑﺈﺧﺘﻴﺎﺭﻩِ ،ﻛﺎﻥ ﺫﻟﻚ ﺭﺿﻌﺔ ،ﻓﺈﻥ ﻋﺎﺩ ﻛﺎﻥ ﺭﺿﻌ ﹰﺔ ﺃﺧﺮﻯ ،ﻓﺄﻣﺎ ﺇﻥ ﻗﻄﻊ ﻟِﻀﻴﻖ ﻧﻔﺲ ،ﺃﻭ ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﺛﺪﻯ ﺇﱃ ﺛﺪﻯ ،ﺃﻭ ﻟﺸﻰﺀ ﻳﻠﻬﻴﻪ ،ﺃﻭ ﻗﻄﻌﺖ ﻋﻠﻴﻪ ﺍﳌﺮﺿﻌﺔ ،ﻧﻈﺮﻧﺎ ،ﻓﺈﻥ ﱂ ﻳ ﻌ ﺪ ﻗﺮﻳﺒﺎﹰ ،ﻓﻬﻰ ﺭﺿﻌﺔ ﻭﺇﻥ ﻋﺎﺩ ﰲ ﺍﳊﺎﻝ ،ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻷﻭﱃ ﺭﺿﻌﺔ ،ﻓﺈﺫﺍ ﻋﺎﺩ
٣٩٥ ﻓﻬﻰ ﺭﺿﻌﺔ ﺃﺧﺮﻯ ،ﻗﺎﻝ :ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺃﰉ ﺑﻜﺮ ،ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ ،ﻓﺈﻧﻪ ﻚ ﻋﻦ ﺍﻟﺜﺪﻯ ﻟﻴﺘﻨﻔﺲ، ﻗﺎﻝ :ﺃﻣﺎ ﺗﺮﻯ ﺍﻟﺼﱮ ﻳﺮﺗﻀﻊ ﻣﻦ ﺍﻟﺜﺪﻯ ،ﻓﺈﺫﺍ ﺃﺩﺭﻛﻪ ﺍﻟﻨﻔﺲ ،ﺃﻣﺴ ﺃﻭ ﻟﻴﺴﺘﺮﻳﺢ ،ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ،ﻓﻬﻰ ﺭﺿﻌﺔ ،ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻭﺫﻟﻚ ﺃﻥ ﺍﻷﻭﱃ ﺭﺿﻌ ﹲﺔ ﻟﻮ ﱂ ﻳﻌﺪ ،ﻓﻜﺎﻧﺖ ﺭﺿﻌﺔ ،ﻭﺇﻥ ﻋﺎﺩ ،ﻛﻤﺎ ﻟﻮ ﻗﻄﻊ ﺑﺈﺧﺘﻴﺎﺭﻩ .ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﺃﻥ ﲨﻴﻊ ﺫﻟﻚ ﺭﺿﻌﺔ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﺇﻻ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﻄﻌﺖ ﻋﻠﻴﻪ ﺍﳌﺮﺿﻌﺔ ،ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ ،ﻷﻧﻪ ﻟﻮ ﺖ ﺍﻟﻴﻮ ﻡ ﺇﻻ ﺃﻛﻠ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ،ﻓﺎﺳﺘﺪﺍﻡ ﺍﻷﻛ ﹸﻞ ﺯﻣﻨﺎﹰ ،ﺃﻭ ﺍﻧﻘﻄﻊ ﻟﺸﺮﺏ ﻣﺎﺀ ﺃﻭ ﺣﻠﻒ :ﻻ ﺃﻛﻠ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻟﻮﻥ ﺇﱃ ﻟﻮﻥ ،ﺃﻭ ﺍﻧﺘﻈﺎﺭ ﳌﺎ ﻳﺤﻤﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﱂ ﻳﻌ ﺪ ﺇﻻ ﺃﻛﻠﺔ ﻭﺍﺣﺪﺓ ﻓﻜﺬﺍ ﻫﻬﻨﺎ ،ﻭﺍﻷﻭﻝ ﺃﺻﺢ ،ﻷﻥ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺴﻌﻮﻁ ﻭﺍﻟ ﻮﺟﻮﺭ ﺭﺿﻌﺔ ،ﻓﻜﺬﺍ ﻫﺬﺍ. ﻗﻠﺖ ،ﻭﻛﻼ ﻡ ﺃﲪﺪ ﳛﺘﻤ ﹸﻞ ﺃﻣﺮﻳﻦ ،ﺃﺣﺪﳘﺎ :ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ،ﻭﻳﻜﻮﻥ ﻗﻮﻟﻪ$ :ﻓﻬﻰ ﻉ ﺭﺿﻌﺔ ،ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ$ :ﻓﻬﻰ ﺭﺿﻌﺔ ،#ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﻟﺮﺿﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ .ﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻤﻮ ﺭﺿﻌﺔ #ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﻷﻭﻝ ،ﻭﺍﻟﺜﺎﱏ ،ﻭﻫﺬﺍ ﺃﻇﻬﺮ ﳏﺘﻤﻠﻴﻪ ،ﻷﻧﻪ ﺍﺳﺘﺪﻝ ﺑﻘﻄﻌﻪ ﻟﻠﺘﻨﻔﺲ ،ﺃﻭ ﺍﻻﺳﺘﺮﺍﺣﺔ ﻋﻠﻰ ﻛﻮﺎ ﺭﺿﻌﺔ ﻭﺍﺣﺪﺓ .ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻟﻴ ﻖ ﺑﻜﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﻷﻭﻝ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ﺭﺿﻌ ﹰﺔ ﻣﺴﺘﻘﻠﺔ ،ﻓﺘﺄﻣﻠﻪ. ﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺫﻟﻚ ﻣﺴﺘﻘﻞ ﺱ ﺍﻟﺸﻴﺦ ﻟﻪ ﻋﻠﻰ ﻳﺴﲑ ﺍﻟﺴﻌﻮﻁ ﻭﺍﻟﻮﺟﻮﺭ ،ﻓﺎﻟﻔﺮ ﻭﺃﻣﺎ ﻗﻴﺎ ﻟﻴﺲ ﺗﺎﺑﻌﹰﺎ ﻟﺮﺿﻌﺔ ﻗﺒﻠﻪ ،ﻭﻻ ﻫﻮ ﻣِﻦ ﲤﺎﻣﻬﺎ ،ﻓﻴﻘﺎﻝ :ﺭﺿﻌﺔ ﲞﻼﻑ ﻣﺴﺄﻟﺘﻨﺎ ،ﻓﺈﻥ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺎﺑﻌﺔ ﻟﻸﻭﱃ ،ﻭﻫﻰ ﻣﻦ ﲤﺎﻣﻬﺎ ﻓﺎﻓﺘﺮﻗﺎ. ﻓﺼﻞ
ﻭﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﺮﺿﺎﻉ ﺍﻟﺬﻯ ﻳﺘﻌﻠﱠﻖ ﺑﻪ ﺍﻟﺘﺤﺮ ﱘ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ﰲ ﺯﻣﻦ ﺍﻻﺭﺗﻀﺎﻉ ﺍﳌﻌﺘﺎﺩ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ،ﻭﺃﺑﻮ ﻳﻮﺳﻒ، ﺤﺮ ﻡ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪﳘﺎ ،ﻭﺻﺢ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ،ﻭﺍﺑ ِﻦ ﻭﳏﻤﺪ :ﻫﻮ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﻟﲔ ،ﻭﻻ ﻳ ﻣﺴﻌﻮﺩ ،ﻭﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﺭﻭﻯ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺍﻟﺸﻌﱮ ﻭﺍﺑﻦ ﺷﺒ ﺮ ﻣﺔﹶ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻔﻴﺎﻥ .ﻭﺇﺳﺤﺎﻕ ﻭﺃﰉ ﻋﺒﻴﺪ ،ﻭﺍﺑ ِﻦ ﺣﺰﻡ ،ﻭﺍﺑ ِﻦ ﺍﳌﻨﺬﺭ ،ﻭﺩﺍﻭﺩ، ﻭﲨﻬﻮﺭ ﺃﺻﺤﺎﺑﻪ. ﺢ ع اﻟﻤﺤﺮم ﻣﺎ آﺎن ﻗﺒﻞ اﻟﻔﻄﺎم ،وﻟﻢ ﻳﺤﺪوﻩ ﺑﺰﻣﻦ ،ﺻ ﱠ وﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :اﻟﺮﺿﺎ ُ ل ذﻟﻚ ﻋﻦ أم ﺳﻠﻤﺔ ،واﺑﻦ ﻋﺒﺎس ورُوى ﻋﻦ ﻋﻠﻰ ،وﻟﻢ ﻳﺼﺢ ﻋﻨﻪ ،وهﻮ ﻗﻮ ُ اﻟﺰهﺮى ،واﻟﺤﺴﻦ ،وﻗﺘﺎدة ،وﻋِﻜﺮﻣﺔ ،واﻷوزاﻋﻰ .ﻗﺎل اﻷوزاﻋﻰ :إن ﻓُﻄ َﻢ
٣٩٦ ع ﺤﺮﱢم هﺬا اﻟﺮﺿﺎ ُ وﻟﻪ ﻋﺎم واﺣﺪ واﺳﺘﻤﺮ ﻓِﻄﺎﻣُﻪ ،ﺛﻢ رﺿﻊ ﻓﻲ اﻟﺤﻮﻟﻴﻦ ،ﻟﻢ ُﻳ َ ﻋﻪ وﻟﻢ ﻳُﻔﻄﻢ ،ﻓﻤﺎ آﺎن ﻓﻲ اﻟﺤﻮﻟﻴﻦ ﻓﺈﻧﻪ ﻳُﺤﺮﱢ ُم .وﻣﺎ آﺎن ﺷﻴﺌﺎً ،ﻓﺈن ﺗﻤﺎدى رﺿﺎ ُ ع اﻟﻤﺤﺮﱢ ُم ع .وﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :اﻟﺮﺿﺎ ُ ﺑﻌﺪهﻤﺎ ،ﻓﺈﻧﻪ ﻻ ﻳُﺤ ﱢﺮمُ ،وإن ﺗﻤﺎدى اﻟﺮﺿﺎ ُ ﻣﺎ آﺎن ﻓﻲ اﻟﺼﻐﺮ ،وﻟﻢ ﻳﻮﻗﺘﻪ هﺆﻻء ﺑﻮﻗﺖ ،وروى هﺬا ﻋﻦ اﺑﻦ ﻋﻤﺮ ،واﺑﻦ اﻟﻤﺴﻴﱢﺐ ،وأزواج رﺳﻮل اﻟﻠﱠﻪ ج ﺧﻼ ﻋﺎﺋﺸﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ .وﻗﺎل أﺑﻮ ﺣﻨﻴﻔﺔ وزﻓﺮ :ﺛﻼﺛﻮن ﺷﻬﺮاً ،وﻋﻦ أﺑﻰ ﺣﻨﻴﻔﺔ رواﻳﺔ أﺧﺮى ،آﻘﻮل أﺑﻰ ﻳﻮﺳﻒ وﻣﺤﻤﺪ .وﻗﺎل ﻣﺎﻟﻚ ﻓﻲ اﻟﻤﺸﻬﻮر ﻣﻦ ﻣﺬهﺒﻪ :ﻳُﺤﺮﱢ ُم ﻓﻲ اﻟﺤﻮﻟﻴﻦ ،وﻣﺎ ﻗﺎرﺑﻬﻤﺎ، وﻻ ﺣُﺮﻣﺔ ﻟﻪ ﺑﻌﺪ ذﻟﻚ .ﺛﻢ روى ﻋﻨﻪ اﻋﺘﺒﺎ ُر أﻳﺎم ﻳﺴﻴﺮة ،وروى ﻋﻨﻪ ﺷﻬﺮان. وروى ﺷﻬﺮ ،وﻧﺤﻮﻩ .وروى ﻋﻨﻪ اﻟﻮﻟﻴ ُﺪ ﺑﻦ ﻣﺴﻠﻢ وﻏﻴﺮﻩ :أن ﻣﺎ آﺎن ﺑﻌ َﺪ ع ﺑﺸﻬﺮ أو ﺷﻬﺮﻳﻦ أو ﺛﻼﺛﺔ أﺷﻬﺮ ،ﻓﺈﻧﻪ ﻋﻨﺪى ﻣﻦ اﻟﺤﻮﻟﻴﻦ، اﻟﺤﻮﻟﻴﻦ ﻣِﻦ رﺿﺎ ِ ب اﻟﻤﻮﻃﺄ وهﺬا هﻮ اﻟﻤﺸﻬﻮ ُر ﻋﻨﺪ آﺜﻴﺮ ﻣﻦ أﺻﺤﺎﺑﻪ .واﻟﺬى روا ُﻩ ﻋﻨﻪ أﺻﺤﺎ ُ وآﺎن ﻳُﻘﺮأ ﻋﻠﻴﻪ إﻟﻰ أن ﻣﺎت ﻗﻮﻟﻪ ﻓﻴﻪ :وﻣﺎ آﺎن ﻣِﻦ اﻟﺮﺿﺎع ﺑﻌﺪ اﻟﺤﻮﻟﻴﻦ آﺎن ﻞ ﻗﻠﻴﻠُﻪ وآﺜﻴﺮُﻩ ﻻ ﻳُﺤﺮﱢ ُم ﺷﻴﺌﺎً ،إﻧﻤﺎ هﻮ ﺑﻤﻨﺰﻟﺔ اﻟﻄﻌﺎم ،هﺬا ﻟﻔﻈﻪ .وﻗﺎل :إذا ﻓُﺼ َ ﻞ اﻟﺤﻮﻟﻴﻦ ،واﺳﺘﻐﻨﻰ ﺑﺎﻟﻄﻌﺎم ﻋﻦ اﻟﺮﱢﺿﺎع ،ﻓﻤﺎ ارﺗﻀﻊ ﺑﻌﺪ ذﻟﻚ ﻟﻢ اﻟﺼﺒﻰ ﻗﺒ َ ﻦ ﺑﻦ ﺻﺎﻟﺢ ،واﺑﻦ أﺑﻰ ذِﺋﺐ وﺟﻤﺎﻋ ٌﺔ ﻣﻦ أهﻞ ﻳﻜﻦ ﻟﻠﺮﺿﺎع ﺣﺮﻣﺔ .وﻗﺎل اﻟﺤﺴ ُ ث ﺳﻨﻴﻦ ،ﻓﻤﺎ زاد ﻋﻠﻴﻬﺎ ﻟﻢ ﻳُﺤﺮم ،وﻗﺎل ﻋﻤ ُﺮ اﻟﻜﻮﻓﺔ :ﻣﺪ ُة اﻟﺮﺿﺎع اﻟﻤُﺤﺮﱢم ﺛﻼ ُ ﻦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ :ﻣﺪﺗﻪ إﻟﻰ ﺳﺒ ِﻊ ﺳﻨﻴﻦ ،وآﺎن ﻳﺰﻳ ُﺪ ﺑﻦ هﺎرون ﻳﺤﻜﻴﻪ ﻋﻨﻪ ﺑُ ﺣﻜَﻰ ﻋﻨﻪ رﺑﻴﻌﺔ ،أن ﻣﺪﺗﻪ ف هﺬا ،و َ ﺐ ﻣﻦ ﻗﻮﻟﻪ .وروى ﻋﻨﻪ ﺧﻼ ُ ﺠ ِ آﺎﻟﻤﺘﻌ ﱢ ﺣﻮﻻن ،واﺛﻨﺎ ﻋﺸﺮ ﻳﻮﻣ ًﺎ.
ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ :ﳛﺮ ﻡ ﺭﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﻭﻟﻮ ﺃﻧﻪ ﺷﻴﺦ ،ﻓﺮﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺭﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﻓﻘﺎﻝ :ﺃﺧﱪﱏ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ، ﺚ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﻬﻠﺔ ﺑﻨﺖ ﺳﻬﻴﻞ ﺑﺮﺿﺎﻉ ﺳﺎﱂ ،ﻓﻔﻌﻠﺖ ،ﻭﻛﺎﻧﺖ ﺗﺮﺍﻩ ﺍﺑﻨﹰﺎ ﲝﺪﻳ ِ ﺐ ﺃﻥ ﳍﺎ .ﻗﺎﻝ ﻋﺮﻭ ﹸﺓ :ﻓﺄﺧﺬﺕ ﺑﺬﻟﻚ ﻋﺎﺋﺸﺔ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻓﻴﻤﻦ ﻛﺎﻧﺖ ﺗﺤ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ) ،(١ﻓﻜﺎﻧﺖ ﺗﺄﻣﺮ ﺃﺧﺘﻬﺎ ﺃ ﻡ ﻛﻠﺜﻮﻡ ،ﻭﺑﻨﺎﺕ ﺃﺧﻴﻬﺎ) (٢ﻳﺮﺿﻌﻦ ﻣﻦ ﺃﺣﺒﺖ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ. ﺖ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ﻭﺳﺄﻟﻪ ﺭﺟ ﹲﻞ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻗﺎﻝ :ﲰﻌ ﻼ ﻛﺒﲑﹰﺍ .ﺃﻓﺄﻧ ِﻜﺤﻬﺎ؟ ﻗﺎﻝ ﻋﻄﺎﺀ :ﻻ ﻓﻘﺎﻝ :ﺳﻘﺘﲎ ﺍﻣﺮﺃ ﹲﺓ ﻣﻦ ﻟﺒﻨﻬﺎ ﺑﻌﺪ ﻣﺎ ﻛﻨﺖ ﺭﺟ ﹰ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )(١٧٧/٢ﺯ ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٣٨٨٣
٣٩٧ ﺤﻬﺎ ،ﻓﻘﻠﺖ ﻟﻪ :ﻭﺫﻟﻚ ﺭﺃﻳﻚ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻛﺎﻧﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺄﻣﺮ ﺑﺬﻟﻚ ﺗﻨ ِﻜ ﺑﻨﺎﺕ ﺃﺧﻴﻬﺎ .ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺛﺎﺑﺖ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ .ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﻠﻰ ،ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ .ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ) ،(١ﻭﺃﰉ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ،ﻗﺎﻝ: ﻭﺭﺿﺎ ﻉ ﺍﻟﻜﺒﲑ ﻭﻟﻮ ﺃﻧﻪ ﺷﻴﺦ ﻳﺤﺮ ﻡ ﻛﻤﺎ ﳛﺮﻡ ﺭﺿﺎﻉ ﺍﻟﺼﻐﲑ .ﻭﻻ ﻓﺮﻕ) ،(٢ﻓﻬﺬﻩ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ. ﻭﻟﻨﺬﻛﺮ ﻣﻨﺎﻇﺮ ﹶﺓ ﺃﺻﺤﺎﺏ ﺍﳊﻮﻟﲔ ،ﻭﺍﻟﻘﺎﺋﻠﲔ ﺑﺮﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﻓﺈﻤﺎ ﻃﺮﻓﺎﻥ ،ﻭﺳﺎﺋﺮ ﺍﻷﻗﻮﺍﻝ ﻣﺘﻘﺎﺭﺑﺔ. ﻗﺎﻝ ﺃﺻﺤﺎ ﺿ ﻌ ﻦ ﹶﺃ ﻭ ﹶﻻ ﺩﻫ ﻦ ﺣ ﻮﹶﻟﻴ ِﻦ ﺕ ﻳ ﺮ ِ ﺏ ﺍﳊﻮﻟﲔ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻮﺍِﻟﺪﺍ ﻛﹶﺎ ِﻣﹶﻠﻴ ِﻦ ِﻟ ﻤ ﻦ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳِﺘ ﻢ ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٣ :ﻗﺎﻟﻮﺍ :ﻓﺠﻌﻞ ﲤﺎ ﻡ ﺍﻟﺮﺿﺎﻋﺔ ﺣﻮﻟﲔ، ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣﻜﻢ ﳌﺎ ﺑﻌﺪﳘﺎ ،ﻓﻼ ﻳﺘﻌﻠﱠﻖ ﺑﻪ ﺍﻟﺘﺤﺮﱘ .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﻩ ﺍﳌﺪﺓ ﻫﻰ ﻣﺪﺓ ﺍﺎﻋﺔ ﺍﻟﱴ ﺫﻛﺮﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﺼﺮ ﺍﻟﺮﺿﺎﻋ ﹶﺔ ﺍﶈﺮﻣﺔ ﻋﻠﻴﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﻩ ﻣﺪﺓ ﺍﻟﺜﺪﻯ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻬﺎ$ :ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﺜﺪﻯ ،#ﺃﻯ ﰲ ﺯﻣﻦ ﺍﻟﺜﺪﻯ ،ﻭﻫﺬﻩ ﻟﻐﺔ ﺕ ﰲ ﺍﻟﺜﱠﺪﻯ ،ﺃﻯ :ﰲ ﺯﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ،ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻟﻮﻥ :ﻓﻼﻥ ﻣﺎ ﳉﻨ ِﺔ ﺕ ﰲ ﺍﻟﱠﺜﺪﻯ ﻭﺇ ﱠﻥ ﹶﻟﻪ ﻣ ﺮﺿِﻌﹰﺎ ﰲ ﺍ ﹶ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ،ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭِ$ :ﺇﻥﱠ ﺇﺑﺮﺍﻫِﻴ ﻢ ﻣﺎ ﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ .ﻗﺎﻟﻮﺍ :ﻭﺃﻛﱠﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ: ﺗِﺘﻢ ﺭﺿﺎ ﻋﻪ .(٣)#ﻳﻌﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻨﻪ ﺻﻠﻮﺍ $ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻓﺘﻖ ﺍﻷﻣﻌﺎﺀ #ﻭﻛﺎﻥ ﰲ ﺍﻟﺜﺪﻯ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ،ﻓﻬﺬﻩ ﺛﻼﺛ ﹸﺔ ﺃﻭﺻﺎﻑ ﺡ ﻣِﻦ ﻉ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﻋﺎ ٍﺭ ﻣﻦ ﺍﻟﺜﻼﺛﺔ .ﻗﺎﻟﻮﺍ :ﻭﺃﺻﺮ ﻟﻠﺮﺿﺎﻉ ﺍﳌﹸﺤﺮﻡ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺿﺎ ﻫﺬﺍ ﺣﺪﻳ ﹸ ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ$ :ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﻟﲔ.(٤)# ﺤ ﻢ ﺖ ﺍﻟﻠﱠ ﻗﺎﻟﻮﺍ :ﻭﺃﻛ ﺪﻩ ﺃﻳﻀﹰﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ$ :ﻻ ﻳﺤﺮ ﻡ ِﻣ ﻦ ﺍﻟﺮﺿﺎﻋ ِﺔ ﺇﻻ ﻣﺎ ﹶﺃﻧﺒ ﻭﹶﺃﻧ ﻉ ﺍﻟﻜﺒﲑ ﻻ ﻳﻨﺒﺖ ﳊﻤﺎﹰ ،ﻭﻻ ﻳﻨﺸﺰ ﻋﻈﻤﹰﺎ. ﺸ ﺰ ﺍﻟ ﻌ ﹾﻈ ﻢ ،(٥)#ﻭﺭﺿﺎ ) (١ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ).(٤٦١ ،٤٥٩/٧ ) (٢ﺍﶈﻠﻰ ).(١٧/١٠ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٣١٦ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٩) (١٤٥٣ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٠٦١ﰲ ﺍﻟﻨﻜﺎﺡ.
٣٩٨ ﱮ ج ﻟﻌﺎﺋﺸﺔ ﻭﻗﺪ ﺗﻐﻴﺮ ﻭﺟﻬﻪ، ﻉ ﺍﻟﻜﺒﲑ ﳏﺮﻣﹰﺎ ﳌﺎ ﻗﺎﻝ ﺍﻟﻨ ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﻛﺎﻥ ﺭﺿﺎ ﻭ ﹶﻛﺮِﻩ ﺩﺧﻮ ﹶﻝ ﺃﺧﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻋﻠﻴﻬﺎ ﳌﺎ ﺭﺁ ﻩ ﻛﺒﲑﹰﺍ$ :ﺍﻧﻈﹸﺮ ﹶﻥ ﻣ ﻦ ﺇﺧﻮﺍﻧﻜﻦ #ﻓﻠﻮ ﺣﺮﻡ ﺭﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﱂ ﻳﻜﻦ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺼﻐﲑ ،ﻭﳌﺎ ﻛﺮﻩ ﺫﻟﻚ ﻭﻗﺎﻝ$ :ﺍﻧﻈﺮﻥ ﻣﻦ ﺖ ﻫﺬﺍ ﻣﻦ ﺍﳌﻌﲎ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﺇﺧﻮﺍﻧﻜﻦ #ﰒ ﻗﺎﻝ$ :ﻓﺈﻧﻤﺎ ﺍﻟﺮﺿﺎ ﻋﺔﹸ ِﻣ ﻦ ﺍﹶﺎﻋﺔ #ﻭﲢ ﺍﺭﺗﻀﻊ ﰲ ﻏﲑ ﺯﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻭﻫﻮ ﺯﻣﻦ ﺍﺎﻋﺔ ،ﻓﻼ ﻳﻨﺸﺮ ﺍﳊﺮﻣﺔ ،ﻓﻼ ﻳﻜﻮﻥ ﺃﺧﹰﺎ .ﻗﺎﻟﻮﺍ: ﺐ ﺚ ﺳﻬﻠﺔ ﰲ ﺭﺿﺎﻉ ﺳﺎﱂ ،ﻓﻬﺬﺍ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﳍﺠﺮﺓ ﻷﻥ ﻗﺼﺘﻪ ﻛﺎﻧﺖ ﻋﻘﻴ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍ ﺩﻋﻮﻫﻢ ﻵﺑﺎِﺋ ِﻬ ﻢ﴾ ]ﺍﻷﺣﺰﺍﺏ [٥ :ﻭﻫﻰ ﻧﺰﻟﺖ ﰲ ﺃﻭﻝ ﺍﳍﺠﺮﺓ. ﻭﺃﻣﺎ ﺃﺣﺎﺩﻳﺚ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺼﻐﺮ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺜﺪﻯ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ،ﻓﻬﻰ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ ﺇﳕﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺇﳕﺎ ﺃﺳﻠﻢ ﻋﺎ ﻡ ﻓﺘﺢ ﺧﻴﱪ ﺑﻼ ﺷﻚ ،ﻛِﻼﻫﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻗﺼﺔ ﺳﺎﱂ ﰲ ﺭﺿﺎﻋﻪ ﻣﻦ ﺍﻣﺮﺃﺓ ﺃﰉ ﺣﺬﻳﻔﺔ. ﱮ ج ﺻﺤﺔ ﻻ ﳝﺘﺮﻯ ﻓﻴﻬﺎ ﻗﺎﻝ ﺍﳌﺜﺒﺘﻮﻥ ﻟﻠﺘﺤﺮﱘ ﺑﺮﺿﺎﻉ ﺍﻟﺸﻴﻮﺥ :ﻗﺪ ﺻ ﺢ ﻋﻦ ﺍﻟﻨ ﺖ ﺳﻬﻴﻞ ﺃﻥ ﺗ ﺮﺿِﻊ ﺳﺎﳌﹰﺎ ﻣﻮﱃ ﺃﰉ ﺣﺬﻳﻔﺔ ،ﻭﻛﺎﻥ ﻛﺒﲑﹰﺍ ﺫﺍ ﳊﻴﺔ، ﺃﺣﺪ ﺃﻧﻪ ﺃﻣﺮ ﺳﻬﻠﺔ ﺑﻨ ﻭﻗﺎﻝ: ﺤﺮﻣﻰ ،#ﰒ ﺳﺎﻗﻮﺍ ﺍﳊﺪﻳﺚ ،ﻭﻃﺮﹶﻗ ﻪ ﻭﺃﻟﻔﺎﻇﹶﻪ ﻭﻫﻰ ﺻﺤﻴﺤ ﹲﺔ ﺻﺮﳛﺔ ﺑﻼ $ﹶﺃﺭﺿﻌِﻴ ِﻪ ﺗ ﺷﻚ .ﰒ ﻗﺎﻟﻮﺍ :ﻓﻬﺬﻩ ﺍﻷﺧﺒﺎ ﺭ ﺗﺮﻓﻊ ﺍﻹﺷﻜﺎﻝ ،ﻭﺗﺒﲔ ﻣﺮﺍﺩ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻵﻳﺎﺕ ﺕ ﺃﻥ ﺍﻟﺮﺿﺎﻋﺔ ﺍﻟﱴ ﺗِﺘ ﻢ ﺑﺘﻤﺎﻡ ﺍﳊﻮﻟﲔ ،ﺃﻭ ﺑﺘﺮﺍﺿﻰ ﺍﻷﺑﻮﻳﻦ ﻗﺒﻞ ﺍﳊﻮﻟﲔ ﺇﺫﺍ ﺭﺃﻳﺎ ﺍﳌﺬﻛﻮﺭﺍ ِ ﰲ ﺫﻟﻚ ﺻﻼﺣﹰﺎ ﻟﻠﺮﺿﻴﻊ ،ﺇﳕﺎ ﻫﻰ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳌﺮﺿﻌﺔ ،ﻭﺍﻟﱴ ﻳﺠﱪ ﻋﻠﻴﻬﺎ ﺕ ﺍﻷﺑﻮﺍﻥ ﺃﺣﺒﺎ ﺃﻡ ﻛﺮﻫﺎ .ﻭﻟﻘﺪ ﻛﺎﻥ ﰲ ﺍﻵﻳﺔ ﻛﻔﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ﴿ :ﻭﺍﻟﻮﺍِﻟﺪﺍ ﺿ ﻌ ﻦ ﹶﺃ ﻭ ﹶﻻ ﺩﻫ ﻦ ﺣ ﻮﹶﻟﻴ ِﻦ ﻛﹶﺎ ِﻣﹶﻠﻴ ِﻦ ِﻟ ﻤ ﻦ ﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳِﺘﻢ ﺍﻟ ﺮﺿﺎ ﻋ ﹶﺔ ﻭﻋﻠﻰ ﺍﳌ ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪِ ﺭ ﺯﹸﻗ ﻬﻦ ﻳﺮ ِ ﺴ ﻮﺗﻬ ﻦ ﺑِﺎﳌﻌﺮﻭ ِ ﻭ ِﻛ ﻉ ﺍﳌﻮﻟﻮﺩ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٣ :ﻓﺄﻣﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺍﻟﻮﺍﻟﺪﺍﺕ ﺑﺈﺭﺿﺎ ِ ﻋﺎﻣﲔ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﲢﺮ ﱘ ﻟﻠﺮﺿﺎﻋﺔ ﺑﻌﺪ ﺫﻟﻚ ﻭﻻ ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﻳﻨﻘ ِﻄ ﻊ ﺑﺘﻤﺎﻡ ﺍﳊﻮﻟﲔ، ﺿﻌﻨﻜﹸﻢ ﻭﹶﺃﺧﻮﺍﺗﻜﹸ ﻢ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎ ﻋ ِﺔ﴾ ]ﺍﻟﻨﺴﺎﺀ: ﻼﺗِﻰ ﹶﺃ ﺭ ﻭﻛﺎﻥ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﻭﹸﺃ ﻣﻬﺎﺗ ﹸﻜ ﻢ ﺍﻟ ﱠ [٢٣؟ ،ﻭﱂ ﻳﻘﻞ ﰲ ﺣﻮﻟﲔ ،ﻭﻻ ﰲ ﻭﻗﺖ ﺩﻭ ﹶﻥ ﻭﻗﺖ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮ، ﻭﻋﻤﻮﻣﻬﺎ ﻻ ﳚﻮ ﺯ ﲣﺼﻴﺼﻪ ﺇﻻ ﺑﻨﺺ ﻳﺒﲔ ﺃﻧﻪ ﲣﺼﻴﺺ ﻟﻪ ،ﻻ ﺑﻈﻦ ،ﻭﻻ ﳏﺘﻤﻞ ﻻ ﺑﻴﺎ ﹶﻥ ﻓﻴﻪ ،ﻭﻛﺎﻧﺖ ﻫ ِﺬ ِﻩ ﺍﻵﺛﺎ ﺭ ﻳﻌﲎ ﺍﻟﱴ ﻓﻴﻬﺎ ﺍﻟﺘﺤﺮ ﱘ ﺑﺮﺿﺎﻉ ﺍﻟﻜﺒﲑ ﻗﺪ ﺟﺎﺀﺕ ﳎﻰﺀ ﺍﻟﺘﻮﺍﺗﺮِ، ﺐ ﺑﻨﺖ ﺃﻡ ﺳﻠﻤﺔ ﺭﻭﺍﻫﺎ ﻧﺴﺎﺀ ﺍﻟﻨﱮ ج ،ﻭﺳﻬﻠ ﹸﺔ ﺑﻨﺖ ﺳﻬﻴﻞ ،ﻭﻫﻲ ﻣﻦ ﺍﳌﻬﺎﺟﺮﺍﺕ ،ﻭﺯﻳﻨ
٣٩٩ ﱮ ج ،ﻭﺭﻭﺍﻫﺎ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ :ﺍﻟﻘﺎﺳ ﻢ ﺑﻦ ﳏﻤﺪ ،ﻭﻋﺮﻭ ﹸﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺣﻤﻴﺪ ﻭﻫﻰ ﺭﺑﻴﺒ ﹸﺔ ﺍﻟﻨ ﺑﻦ ﻧﺎﻓﻊ ،ﻭﺭﻭﺍﻫﺎ ﻋﻦ ﻫﺆﻻﺀ :ﺍﻟﺰﻫﺮﻯ ،ﻭﺍﺑ ﻦ ﺃﰉ ﻣﻠﻴﻜﺔ ،ﻭﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﳛﲕ ﺴﺨﺘﻴﺎﱏ ،ﻭﺳﻔﻴﺎ ﹸﻥ ﺍﻟﺜﻮﺭﻯ، ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ ﻭﺭﺑﻴﻌﺔ ،ﰒ ﺭﻭﺍﻫﺎ ﻋﻦ ﻫﺆﻻﺀ :ﺃﻳﻮﺏ ﺍﻟ ﻭﺳﻔﻴﺎ ﹸﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻭﺷﻌﺒﺔﹸ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻭﺷﻌﻴﺐ ،ﻭﻳﻮﻧﺲ ،ﻭﺟﻌﻔﺮ ﺑﻦ ﺭﺑﻴﻌﺔ، ﻭﻣﻌﻤﺮ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﻼﻝ ،ﻭﻏﲑﻫﻢ ،ﰒ ﺭﻭﺍﻫﺎ ﻋﻦ ﻫﺆﻻﺀ ﺍﳉ ﻢ ﺍﻟﻐﻔﲑ ،ﻭﺍﻟﻌﺪ ﺩ ﺍﻟﻜﺜﲑ، ﻒ ﻣﺆﺍﻟﻒ ﻭﻻ ﳐﺎﻟﻒ ﰲ ﺻﺤﺘﻬﺎ ،ﻓﻠﻢ ﻳﺒﻖ ﻣِﻦ ﺍﻻﻋﺘﺮﺍﺽ ﺇﻻ ﻗﻮﻝ ﻓﻬﻰ ﻧﻘ ﹸﻞ ﻛﺎﻓﺔ ﻻ ﳜﺘﻠ ﺾ ﺃﺯﻭﺍﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭ ﻣ ﻦ ﺗﺒﻌﻬﻦ ﰲ ﺍﻟﻘﺎﺋﻞ :ﻛﺎﻥ ﺫﻟﻚ ﺧﺎﺻﹰﺎ ﺑﺴﺎﱂ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﻌ ﺫﻟﻚ ،ﻓﻠﻴﻌﻠ ﻢ ﻣﻦ ﺗﻌﻠﱠﻖ ﺬﺍ ﺃﻧﻪ ﻇ ﻦ ﳑﻦ ﻇﻦ ﺫﻟﻚ ﻣﻨﻬﻦ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻦ .ﻫﻜﺬﺍ ﰲ ﺍﳊﺪﻳﺚ ﺃﻦ ﻗﹸﻠﻦ :ﻣﺎ ﻧﺮﻯ ﻫﺬﺍ ﺇﻻ ﺧﺎﺻﹰﺎ ﺑﺴﺎﱂ ،ﻭﻣﺎ ﻧﺪﺭﻯ ﻟﻌﻠﻬﺎ ﻛﺎﻧﺖ ﺭﺧﺼﺔ ﻟﺴﺎﱂ. ﻓﺈﺫﺍ ﻫﻮ ﻇﻦ ﺑﻼ ﺷﻚ ﻓﺈﻥ ﺍﻟﻈﻦ ﻻ ﻳﻌﺎﺭﺽ ﺑﻪ ﺍﻟﺴﻨﻦ ﺍﻟﺜﺎﺑﺘﺔ ،ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﻟ ﱠﻈﻦ ﻻ ﺝ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﳊ ﻖ ﺷﻴﺌﹰﺎ﴾ ]ﻳﻮﻧﺲ [٣٦ :ﻭﺷﺘﺎ ﹶﻥ ﺑﲔ ﺍﺟﺘﺠﺎ ِ ﻳﻐﲎ ِﻣ ﻦ ﺍ ﹶ ﺑﻈﻨﻬﺎ ،ﻭﺑﲔ ﺍﺣﺘﺠﺎﺝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ،ﻭﳍﺬﺍ ﳌﺎ ﻗﺎﻟﺖ ﳍﺎ ﻋﺎﺋﺸﺔ: ﻚ ﰲ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﻮﺓ ﺣﺴﻨﺔ ،ﺳﻜﺘﺖ ﺃﻡ ﺳﻠﻤﺔ ،ﻭﱂ ﺗﻨﻄﻖ ﲝﺮﻑ ،ﻭﻫﺬﺍ ﺇﻣﺎ ﺃﻣﺎﻟ ِ ﻉ ﺇﱃ ﻣﺬﻫﺐ ﻋﺎﺋﺸﺔ ،ﻭﺇﻣﺎ ﺍﻧﻘﻄﺎﻉ ﰲ ﻳﺪﻫﺎ. ﺭﺟﻮ ﻗﺎﻟﹸﻮﺍ :ﻭﻗﻮ ﹸﻝ ﺳﻬﻠﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﻛﻴﻒ ﺃﺭﺿِﻌ ﻪ ﻭﻫﻮ ﺭﺟﻞ ﻛﺒﲑ؟ ﺑﻴﺎﻥ ﺟﻠﻰ ﺃﻧﻪ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ ﺍﳌﺬﻛﻮﺭﺍﺕ. ﱮ ج ﺍﻹﳊﺎﻕ ،ﻧﺺ ﻗﺎﻟﹸﻮﺍ :ﻭﻧﻌﻠﻢ ﻳﻘﻴﻨﹰﺎ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺧﺎﺻﹰﺎ ﺑﺴﺎﱂ ،ﻟﻘﻄﻊ ﺍﻟﻨ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻷﺣﺪ ﺑﻌﺪﻩ) ،(١ﻛﻤﺎ ﺑﻴﻦ ﻷﰉ ﺑﺮﺩﺓ ﺑﻦ ﻧﻴﺎﺭ ،ﺃﻥ ﺟﺬﻋﺘﻪ ﺗﺠﺰﻯﺀ ﻋﻨﻪ ،ﻭﻻ ﲡﺰﻯﺀ ﻋﻦ ﺃﺣﺪ ﺑﻌﺪﻩ ..ﻭﺃﻳﻦ ﻳﻘ ﻊ ﺫﺑﺢ ﺟﺬﻋ ٍﺔ ﺃﺿﺤﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺘﻌﻠﻖ ﺑﻪ ﺣﻞﱡ ﺍﻟﻔﺮﺝ ﻭﲢﺮﳝﻪ ،ﻭﺛﺒﻮﺕ ﺍﶈﺮﻣﻴﺔ ،ﻭﺍﳋﻠﺔ ﺑﺎﳌﺮﺃﺓ ﻭﺍﻟﺴﻔﺮ ﺎ؟ ﻓﻤﻌﻠﻮﻡ ﻗﻄﻌﺎﹰ ،ﺃﻥ ﻫﺬﺍ ﺃﻭﱃ ﺑﺒﻴﺎﻥ ﺍﻟﺘﺨﺼﻴﺺ ﻟﻮ ﻛﺎﻥ ﺧﺎﺻﹰﺎ .ﻗﺎﻟﻮﺍ :ﻭﻗﻮﻝ ﺍﻟﻨﱮ ج $ﺇﻧﻤﺎ ﺍﻟﺮﺿﺎﻋ ﹸﺔ ﻣﻦ ﺍ ﹶﳌﺠﺎ ﻋ ِﺔ# ﺣﺠﺔ ﻟﻨﺎ ،ﻷﻥ ﺷﺮﺏ ﺍﻟﻜﺒﲑ ﻟﻠﱭ ﻳﺆﺛﺮ ﰲ ﺩﻓﻊ ﳎﺎﻋﺘﻪ ﻗﻄﻌﺎﹰ ،ﻛﻤﺎ ﻳﺆﺛﺮ ﰲ ﺍﻟﺼﻐﲑ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ. ﻓﺈﻥ ﻗﻠﺘﻢ :ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺫﻛﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺒ ﲑ ﻭﺍﻟﺼﻐ ﲑ ﻓﻴﻪ ﺳﻮﺍﺀ؟ ﻗﻠﻨﺎ :ﻓﺎﺋﺪﺗﻪ ﺇﺑﻄﺎﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣/١٠ﻭﻣﺴﻠﻢ ).(١٩٦١
٤٠٠ ﺗﻌﻠﻖ ﺍﻟﺘﺤﺮﱘ ﺑﺎﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﻠﱭ ،ﺃﻭ ﺍﳌﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱴ ﻻ ﺗﻐﲎ ﻣﻦ ﺟﻮﻉ ،ﻭﻻ ﺗﻨﺒﺖ ﳊﻤﺎﹰ ،ﻭﻻ ﺗﻨﺸﺰ ﻋﻈﻤﹰﺎ. ﻗﺎﻟﻮﺍ :ﻭﻗﻮﻟﹸﻪ ج$ :ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﻟﲔ ،ﻭﻛﺎﻥ ﰲ ﺍﻟﺜﺪﻯ ﻗﺒ ﹶﻞ ﺍﻟﻔﻄﺎﻡ# ﻟﻴﺲ ﺑﺄﺑﻠ ﹶﻎ ﻣِﻦ ﻗﻮﻟﻪ ج$ :ﻻ ﺭﺑﺎ ﺇ ﹼﻻ ﰲ ﺍﻟﻨﺴﻴﺌﺔ،(١)# ﺕ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ ،ﻓﻜﺬﺍ $ﻭﺇﳕﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ ،#ﻭﱂ ﳝﻨﻊ ﺫﻟﻚ ﺛﺒﻮ ﻫﺬﺍ. ﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺳﻨﻨﻪ ﺍﻟﺜﺎﺑﺘﺔ ﹸﻛﻠﱡﻬﺎ ﺣﻖ ﳚﺐ ﺍﺗﺒﺎﻋﻬﺎ ﻻ ﻳﻀﺮﺏ ﺑﻌﻀﻬﺎ ﻓﺄﺣﺎﺩﻳ ﹸ ﻼ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻪ .ﻗﺎﻟﻮﺍ :ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻋﺎﺋﺸﺔ ﺃﻡ ﺑﺒﻌﺾ ،ﺑﻞ ﺗﺴﺘﻌﻤﻞ ﻛ ﹰ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺃﻓﻘﻪ ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﻫﻰ ﺍﻟﱴ ﺭﻭﺕ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻓﻬﻰ ﺍﻟﱴ ﺭﻭﺕ: $ﺇﻧﻤﺎﺍﻟ ﺮﺿﺎ ﻋﺔﹸ ِﻣ ﻦ ﺍ ﹶﳌﺠﺎ ﻋ ِﺔ #ﻭﺭﻭﺕ ﺣﺪﻳﺚ ﺳﻬﻠﺔ ،ﻭﺃﺧﺬﺕ ﺑﻪ ﻓﻠﻮ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ﺣﺪﻳﺚ $ﺇﳕﺎ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺍﺎﻋﺔ #ﳐﺎﻟﻔﹰﺎ ﳊﺪﻳﺚ ﺳﻬﻠﺔ ،ﳌﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﻭﺗﺮﻛﺖ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺟﻬﻬﺎ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺗﻐﻴ ﺮ ﻭﺟﻬﻪ ،ﻭﻛﺮﻩ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻯ ﺭﺁﻩ ﻋﻨﺪﻫﺎ ،ﻭﻗﺎﻟﺖ :ﻫﻮ ﺃﺧﻰ. ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺻ ﺢ ﻋﻨﻬﺎ ﺃﺎ ﻛﺎﻧﺖ ﺗﺪﺧ ﹸﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﺃﺭﺿﻌﺘﻪ ﰲ ﺣﺎﻝ ﻛﱪﻩ ﺖ ﻣِﻦ ﺃﺧﻮﺍﺎ ﺍﻟﺮﺿﺎﻉ ﺍ ﹸﳌﺤﺮﻡ ،ﻭﳓﻦ ﻧﺸﻬ ﺪ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻠﱠﻪ ،ﻭﻧﻘﻄﻊ ﻗﻄﻌﹰﺎ ﻧﻠﻘﺎﻩ ﺑﻪ ﻳﻮﻡ ﺃﺧ ﺤﻞﱡ ﻟﻪ ﺍﻟﻘﻴﺎﻣﺔ ،ﺃﻥ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﱂ ﺗﻜﻦ ﻟِﺘﺒﻴ ﺢ ﺳِﺘ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲝﻴﺚ ﻳﻨﺘ ِﻬﻜﹸﻪ ﻣﻦ ﻻ ﻳ ِ ﺍﻧﺘﻬﺎﻛﹸﻪ ،ﻭﱂ ﻳﻜﻦ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﻟﻴﺒﻴﺢ ﺫﻟﻚ ﻋﻠﻰ ﻳ ِﺪ ﺍﻟﺼﺪﻳﻘﺔ ﺍﳌﱪﺃ ِﺓ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﻑ ﺍﻟﺮﻓﻴﻊ ﺏ ﺍﻟﻜﺮﱘ ،ﻭﺍﳊﻤﻰ ﺍﳌﻨﻴﻊ ،ﻭﺍﻟﺸﺮ ﺳﻤﺎﻭﺍﺕ ،ﻭﻗﺪ ﻋﺼﻢ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻟﻚ ﺍﳉﻨﺎ ﺏ ﻋﻨﻪ ﺑﻨﻔﺴﻪ ﻭﻭﺣﻴﻪ ﺃ ﱠﰎ ﻋِﺼﻤﺔ ،ﻭﺻﺎﻧﻪ ﺃﻋﻈ ﻢ ﺻﻴﺎﻧﺔ ،ﻭﺗﻮﻟﱠﻰ ﺻﻴﺎﻧﺘﻪ ﻭﲪﺎﻳﺘﻪ ،ﻭﺍﻟﺬ ﻭﻛﻼﻣﻪ ،ﻗﺎﻟﻮﺍ :ﻓﻨﺤﻦ ﻧﻮِﻗﻦ ﻭﻧﻘﻄﻊ ،ﻭﻧﺒﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﱠﻪ ،ﺑﺄﻥ ﻓﻌ ﹶﻞ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻉ ﺍﻟﻜﺒﲑ ﻳﻘﻊ ﺑﻪ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ﻭﺍﶈﺮﻣﻴ ِﺔ ﻣﺎ ﻳﻘﻊ ﺑﺮﺿﺎﻉ ﺍﻟﺼﻐﲑ، ﻫﻮ ﺍﳊﻖ ،ﻭﺃﻥ ﺭﺿﺎ ﻭﻳﻜﻔﻴﻨﺎ ﺃﻣﻨﺎ ﺃﻓﻘﻪ ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﺗﻨﺎﻇﺮ ﰲ ﺫﻟﻚ ﻧﺴﺎﺀﻩ ج ،ﻭﻻ ﺐ ﺍﺑﻦ ﺠﺒﻨﻬﺎ ﺑﻐ ِﲑ ﻗﻮﳍﻦ :ﻣﺎ ﺃﺣ ﺪ ﺩﺍﺧ ﹲﻞ ﻋﻠﻴﻨﺎ ﺑﺘﻠﻚ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﻳﻜﻔﻴﻨﺎ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﻣﺬﻫ ﻳِ ﺐ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻢ ﻧﺒﻴﻨﺎ ،ﻭﺃﻋﻠﻢ ﺃﻫﻞ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺣﲔ ﻛﺎﻥ ﺧﻠﻴﻔﺔ ،ﻭﻣﺬﻫ ﺐ ﻋﻄﺎﺀ ﺍﻟﺬﻯ ﺷﻬﺪ ﻟﻪ ﺍﻟﺸﺎﻓﻌﻰ ﺑﺄﻧﻪ ﻛﺎﻥ ﺃﻓﻘﻪ ﻣﻦ ﻣﺎﻟﻚ ،ﺇﻻ ﺃﻧﻪ ﺿﻴﻌ ﻪ ﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺬﻫ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٣١٨/٤ﻭﻣﺴﻠﻢ ).(١٥٩٦
٤٠١ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ﺫﻛﺮﻩ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻨﻪ .ﻭﺫﻛﺮ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﺃﻧﻪ ﺳﺌ ﹶﻞ ﺚ ﺳﻬﻠﺔ ﺑﻨﺖ ﺳﻬﻴﻞ ﰲ ﻗﺼﺔ ﺳﺎﱂ ﻣﻮﱃ ﺃﰉ ﺣﺬﻳﻔﺔ، ﻋﻦ ﺭﺿﺎﻉ ﺍﻟﻜﺒﲑ ،ﻓﺎﺣﺘﺞ ﲝﺪﻳ ِ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﻭﺃﺧﱪﱏ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻗﺎﻝ :ﺃﺧﱪﱏ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ،ﺃﻥ ﺳﺎﱂ ﺍﺑﻦ ﺃﰉ ﺟﻌﺪ ﺍﳌﻮﱃ ﺍﻷﺷﺠﻌﻰ ﺃﺧﱪﻩ ﺃﻥ ﺃﺑﺎﻩ ﺃﺧﱪﻩ ،ﺃﻧﻪ ﺳﺄﻝ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻓﻘﺎﻝ: ﺖ ﺑﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻰ :ﻻ ﺃﺭﺩﺕ ﺃﻥ ﺃﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻗﺪ ﺳﻘﺘﲎ ﻣﻦ ﻟﺒﻨﻬﺎ ﻭﺃﻧﺎ ﻛﺒﲑ ﺗﺪﺍﻭﻳ ﺤﻬﺎ ،ﻭﺎﻩ ﻋﻨﻬﺎ. ﺗﻨ ِﻜ ﺲ ﺻﺤﺔ وﺻﺮاﺣﺔ. ﻓﻬﺆﻻء ﺳﻠﻔﻨﺎ ﻓﻲ هﺬﻩ اﻟﻤﺴﺄﻟﺔ ،وﺗﻠﻚ ﻧﺼﻮﺻﻨﺎ آﺎﻟﺸﻤ ِ ع إﻻ ﻣَﺎ ﺤﺮﱢ ُم ﻣِﻦ اﻟ ّﺮﺿَﺎ ِ ﺚ أم ﺳﻠﻤﺔ ﺗﺮﻓﻌﻪ$ :ﻻ ُﻳ َ ح أﺣﺎدﻳﺜﻜﻢ ﺣﺪﻳ ُ ﻗﺎﻟﻮا :وأﺻﺮ ُ ﻞ اﻟ ِﻔﻄَﺎم #ﻓﻤﺎ أﺻﺮﺣﻪ ﻟﻮ آﺎن ﺳﻠﻴﻤًﺎ ﻣﻦ اﻟﻌﻠﺔ، ن َﻗ ْﺒ َ ﻷ ْﻣﻌَﺎ َء ﻓﻲ اﻟ ﱠﺜﺪْى وآَﺎ َ ﻖاَ َﻓ َﺘ َ ﺚ ﻣﻨﻘﻄﻊ ،ﻷﻧﻪ ﻣﻦ رواﻳﺔ ﻓﺎﻃﻤﺔ ﺑﻨﺖ اﻟﻤﻨﺬر ﻋﻦ أم ﺳﻠﻤﺔ ،وﻟﻢ ﻟﻜﻦ هﺬا ﺣﺪﻳ ٌ ﻦ ﻣِﻦ زوﺟﻬﺎ هﺸﺎم ﺑﺎﺛﻨﻰ ﻋﺸﺮ ﻋﺎﻣﺎً ،ﻓﻜﺎن ﺗﺴﻤﻊ ﻣﻨﻬﺎ ﺷﻴﺌﺎً ،ﻷﻧﻬﺎ آﺎﻧﺖ أﺳ ﱠ ﻣﻮﻟﺪﻩ ﻓﻲ ﺳﻨﺔ ﺳﺘﻴﻦ ،وﻣﻮﻟﺪ ﻓﺎﻃﻤﺔ ﻓﻲ ﺳﻨﺔ ﺛﻤﺎن وأرﺑﻌﻴﻦ ،وﻣﺎﺗﺖ أم ﺳﻠﻤﺔ ﻆ ﻋﻨﻬﺎ ،وﻟﻢ ﺗﺴﻤ ْﻊ ﺳﻨﺔ ﺗﺴﻊ وﺧﻤﺴﻴﻦ ،وﻓﺎﻃﻤﺔ ﺻﻐﻴﺮة ﻟﻢ ﺗﺒﻠﻐﻬﺎ ،ﻓﻜﻴﻒ ﺗﺤﻔ ُ ﺣﺠْﺮهﺎ ،آﻤﺎ ﺣﺼﻞ ﺳﻤﺎﻋُﻬﺎ ﻣﻦ ﺟﺪﺗﻬﺎ أﺳﻤﺎء ﻣِﻦ ﺧﺎﻟﺔ أﺑﻴﻬﺎ ﺷﻴﺌًﺎ وهﻰ ﻓﻲ َ ﺑﻨﺖ أﺑﻰ ﺑﻜﺮ؟ ﻗﺎﻟﻮا :وإذا ﻧﻈﺮ اﻟﻌﺎﻟ ُﻢ اﻟﻤﻨﺼﻒ ﻓﻲ هﺬا اﻟﻘﻮل ،ووازن ﺑﻴﻨﻪ ﻦ ﻗﻮل ﻣﻦ ﻳﺤﺪد ﻣﺪ َة اﻟﺮﺿﺎع اﻟﻤُﺤ ﱢﺮ ِم ﺑﺨﻤﺴﺔ وﻋﺸﺮﻳﻦ ﺷﻬﺮاً ،أو ﺳﺘﺔ وﺑﻴ َ وﻋﺸﺮﻳﻦ ﺷﻬﺮًا أو ﺳﺒﻌﺔ وﻋﺸﺮﻳﻦ ﺷﻬﺮاً ،أو ﺛﻼﺛﻴﻦ ﺷﻬﺮًا ﻣﻦ ﺗﻠﻚ اﻷﻗﻮال ل أﺣﺪ ﻣﻦ اﻟﺼﺤﺎﺑﺔ، اﻟﺘﻰ ﻻ دﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻣِﻦ آﺘﺎب اﻟﻠﱠﻪ ،أو ﺳُﻨﺔ رﺳﻮﻟﻪ ،وﻻ ﻗ ِﻮ ِ ﻞ ﻣﺎ ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ ،ﻓﻬﺬا ﻣﻨﺘﻬﻰ أﻗﺪام اﻟﻄﺎﺋﻔﺘﻴﻦ ﻓﻲ هﺬﻩ اﻟﻤﺴﺄﻟﺔ، ﺗﺒﻴﱠﻦ ﻟﻪ ﻓﻀ ُ وﻟﻌﻞ اﻟﻮاﻗﻒ ﻋﻠﻴﻬﺎ ﻟﻢ ﻳﻜﻦ ﻳﺨﻄﺮ ﻟﻪ أن هﺬا اﻟﻘﻮل ﺗﻨﺘﻬﻰ ﻗﻮﺗُﻪ إﻟﻰ هﺬا اﻟﺤﺪ، وأﻧﻪ ﻟﻴﺲ ﺑﺄﻳﺪى أﺻﺤﺎﺑﻪ ﻗﺪر ٌة ﻋﻠﻰ ﺗﻘﺪﻳﺮﻩ وﺗﺼﺤﻴﺤﻪ ،ﻓﺎﺟﻠﺲ أﻳﻬﺎ اﻟﻌﺎﻟ ُﻢ ﺤﻜَﻢ ﺑﻴﻦ هﺬﻳﻦ اﻟﻤﺘﻨﺎزﻋﻴﻦ ،واﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺤﺠ ِﺔ واﻟﺒﻴﺎن ﺲ اﻟ َ اﻟﻤﻨﺼﻒ ﻣﺠِﻠ َ ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ ،وﻗﺎل ﻓﻼن.
ﻭﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﳊﻮﻟﲔ ﰲ ﺣﺪﻳﺚ ﺳﻬﻠﺔ ﻫﺬﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺴﺎﻟﻚ ،ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻚ ﻛﺜﲑ ﻣﻨﻬﻢ ،ﻭﱂ ﻳﺄﺗﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﲝﺠﺔ ﺳﻮﻯ ﺍﻟﺪﻋﻮﻯ ،ﻓﺈﻢ ﻻ ﻣﻨﺴﻮﺥ ،ﻭﻫﺬﺍ ﻣﺴﻠ ﺏ ﻫﺬﺍ ﺐ ﺃﺻﺤﺎ ﲔ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ .ﻭﻟﻮ ﻗﹶﻠ ﺕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺘﺄﺧﺮ ﺑﻴﻨﻪ ﻭﺑ ﻳﻤﻜﻨﻬﻢ ﺇﺛﺒﺎ ﺍﻟﻘﻮﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻋﻮﻯ ،ﻭﺍﺩﻋﻮﺍ ﻧﺴ ﺦ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﲝﺪﻳﺚ ﺳﻬﻠﺔ ،ﻟﻜﺎﻧﺖ ﻧﻈ ﲑ ﺩﻋﻮﺍﻫﻢ.
٤٠٢ ﻢ﴾ ﻵﺑﺎِﺋ ِﻬ
ﻭﺃﻣﺎ ﻗﻮﳍﻢ :ﺇﺎ ﻛﺎﻧﺖ ﰲ ﺃ ﻭ ِﻝ ﺍﳍﺠﺮﺓ ،ﻭﺣﲔ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺍ ﺩﻋﻮ ﻫ ﻢ ]ﺍﻷﺣﺰﺍﺏ ،[٥ :ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺃﰉ ﻫﺮﻳﺮﺓ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﺠﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻮﻩ.ﺃﺣﺪﻫﺎ :ﺃﻤﺎ ﱂ ﻳﺼﺮﺣﺎ ﺑﺴﻤﺎﻋﻪ ﻣِﻦ ﺍﻟﻨﱮ ج ،ﺑﻞ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺇﻻ ﺩﻭ ﹶﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺣﺪﻳﺜﺎﹰ ،ﻭﺳﺎﺋﺮﻫﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﱮ ج ﱂ ﲢﺘﺞ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ ،ﺑﻞ ﻭﻻ ﻏﲑﻫﻦ ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻧﺴﺎﺀ ﺍﻟﻨ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺬﻟﻚ ،ﺑﻞ ﺳﻠﻜﻦ ﰲ ﺍﳊﺪﻳﺚ ﺑﺘﺨﺼﻴﺼﻪ ﺑﺴﺎﱂ ،ﻭﻋﺪﻡ ﺇﳊﺎﻕ ﻏﲑﻩ ﺑﻪ. ﺚ ﺳﻬﻠﺔ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻧﻔﺴﻬﺎ ﺭﻭﺕ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻓﻠﻮ ﻛﺎﻥ ﺣﺪﻳ ﹸ ﺖ ﺍﻟﻨﺎﺳﺦ ،ﺃﻭ ﺧﻔﻰ ﻣﻨﺴﻮﺧﺎﹰ ،ﻟﻜﺎﻧﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺪ ﺃﺧﺬﺕ ﺑﻪ ،ﻭﺗﺮﻛ ِ ﻋﻠﻴﻬﺎ ﺗﻘﺪﻣﻪ ﻣﻊ ﻛﻮﺎ ﻫﻰ ﺍﻟﺮﺍﻭﻳﺔ ﻟﻪ ،ﻭﻛﻼﳘﺎ ﳑﺘﻨﻊ ،ﻭﰱ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺍﺑﺘﻠﻴﺖ ﺑﺎﳌﺴﺄﻟﺔ ،ﻭﻛﺎﻧﺖ ﺗﻌ ﻤﻞﹸ ﺎ ،ﻭﺗﻨﺎﻇﺮ ﻋﻠﻴﻬﺎ ،ﻭﺗﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺻﻮﺍﺣﺒﺎﺗِﻬﺎ ﻓﻠﻬﺎ ﺎ ﻣﺰﻳ ﺪ ﺍﻋﺘﻨﺎﺀ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﺣﻜﻤﹰﺎ ﻣﻨﺴﻮﺧﹰﺎ ﻗﺪ ﺑﻄﻞ ﻛﻮﻧ ﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﲨﻠﺔ ،ﻭﳜﻔﻰ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ،ﻭﳜﻔﻰ ﻋﻠﻰ ﻧﺴﺎ ِﺀ ﺍﻟﻨﱮ ج ﻓﻼ ﺗﺬ ﹸﻛﺮﻩ ﳍﺎ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ. ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﳐﺼﻮﺹ ﺑﺴﺎﱂ ﺩﻭﻥ ﻣﻦ ﻋﺪﺍﻩ ،ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﺃ ﻡ ﺳﻠﻤﺔ ﻭ ﻣ ﻦ ﻚ ﺃﻗﻮﻯ ﳑﺎ ﻗﺒﻠﻪ ،ﻓﺈﻥ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻟﻮﺍ ﳑﺎ ﻣﻌﻬﺎ ﻣﻦ ﻧﺴﺎﺀ ﺍﻟﻨﱮ ج ﻭ ﻣ ﻦ ﺗﺒﻌﻬﻦ ،ﻭﻫﺬﺍ ﺍﳌﺴﻠ ﻳﺒﲔ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺴﺎﱂ ﺃﻥ ﻓﻴﻪ :ﺃﻥ ﺳﻬﻠﺔ ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺪ ﻧﺰﻭﻝ ﺁﻳﺔ ﺍﳊﺠﺎﺏ، ﺤﻞﱡ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺒﺪﻯ ﺯﻳﻨﺘﻬﺎ ﺇﻻ ﳌﻦ ﺫﻛﺮ ﰲ ﺍﻵﻳﺔ ﻭﺳ ﻤ ﻰ ﻓﻴﻬﺎ ،ﻭﻻ ﻭﻫﻰ ﺗﻘﺘﻀﻰ ﺃﻧﻪ ﻻ ﻳ ِ ﻳﺨﺺ ﻣﻦ ﻋﻤﻮﻡ ﻣﻦ ﻋﺪﺍﻫﻢ ﺃﺣﺪ ﺇﻻ ﺑﺪﻟﻴﻞ .ﻗﺎﻟﹸﻮﺍ :ﻭﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺃﺭﺿﻌﺖ ﺃﺟﻨﺒﻴﺎﹰ ،ﻓﻘﺪ ﺃﺑﺪﺕ ﺯﻳﻨﺘﻬﺎ ﻟﻪ ،ﻓﻼ ﳚﻮ ﺯ ﺫﻟﻚ ﲤﺴﻜﹰﺎ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ،ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺇﺑﺪﺍﺀ ﺳﻬﻠﺔ ﺯﻳﻨﺘﻬﺎ ﻟﺴﺎﱂ ﺧﺎﺹ ﺑﻪ .ﻗﺎﻟﻮﺍ :ﻭﺇﺫﺍ ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﺣﺪﹰﺍ ﻣِﻦ ﺍﻷﻣﺔ ﺑﺄﻣﺮ ،ﺃﻭ ﺃﺑﺎﺡ ﻟﻪ ﺷﻴﺌﹰﺎ ﺃﻭ ﺎﻩ ﺺ ﻋﻦ ﺷﻰﺀ ﻭﻟﻴﺲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ﺛﺒﺖ ﺫﻟﻚ ﰲ ﺣﻖ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﺔ ﻣﺎ ﱂ ﻳﻨ ﻋﻠﻰ ﲣﺼﻴﺼﻪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺄﻣﺮٍ ،ﺃﻭ ﺎﻫﻢ ﻋﻦ ﺷﻰﺀ ،ﰒ ﺃﻣﺮ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻷﻣﺔ ﲞﻼﻑ ﻣﺎ ﺃﻣ ﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﺃﻃﻠ ﻖ ﻟﻪ ﻣﺎ ﺎﻫﻢ ﻋﻨﻪ ،ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺧﺎﺻﹰﺎ ﺑﻪ ﻭﺣﺪﻩ، ﻭﻻ ﻳﻘﻮ ﹸﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ :ﺇﻥ ﺃﻣﺮﻩ ﻟﻠﻮﺍﺣﺪ ﺃﻣ ﺮ ﻟﻠﺠﻤﻴﻊ ،ﻭﺇﺑﺎﺣﺘﻪ .ﻟﻠﻮﺍﺣﺪ ﺇﺑﺎﺣ ﹲﺔ ﻟﻠﺠﻤﻴﻊ ،ﻷﻥ ﺫﻟﻚ ﻳﺆﺩﻯ ﺇﱃ ﺇﺳﻘﺎﻁ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ،ﻭﺍﻟﻨﻬﻰ ﺍﻷﻭﻝ ،ﺑﻞ ﻧﻘﻮﻝ :ﺇﻧﻪ ﺧﺎﺹ ﻒ ﻭﻻ ﻳﻌﺎﺭﺽ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻓﺤﺮﻡ ﺍﻟﻠﱠﻪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ ﺹ ﻭﺗﺄﺗﻠ ﺑﺬﻟﻚ ﺍﻟﻮﺍﺣﺪ ﻟﺘﺘﻔﻖ ﺍﻟﻨﺼﻮ
٤٠٣ ﺤ ﺮﻡٍ ،ﻭﺃﺑﺎﺡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﺴﻬﻠﺔ ﺃﻥ ﺗﺒﺪﻯ ﺯﻳﻨﺘﻬﺎ ﻟﺴﺎﱂ ﻭﻫﻮ ﻯ ﺍﳌﺮﺃ ﹸﺓ ﺯﻳﻨﺘﻬﺎ ﻟﻐﲑ ﻣ ﺗﺒﺪ ﺤ ﺮ ٍﻡ ﻋﻨﺪ ﺇِﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﻗﻄﻌﺎﹰ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺭﺧﺼ ﹰﺔ ﺧﺎﺻﺔ ﺑﺴﺎﱂ ،ﻣﺴﺘﺜﻨﺎﺓ ﻣﻦ ﻋﻤﻮﻡ ﻏ ﲑ ﻣ ﺍﻟﺘﺤﺮﱘ ،ﻭﻻ ﻧﻘﻮﻝ :ﺇﻥ ﺣﻜﻤﻬﺎ ﻋﺎﻡ ،ﻓﻴﺒﻄﻞ ﺣﻜﻢ ﺍﻵﻳﺔ ﺍﶈﺮﻣﺔ. ﻗﺎﻟﻮﺍ :ﻭﻳﺘﻌﻴﻦ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻷﻧﺎ ﻟﻮ ﱂ ﻧﺴﻠﻜﻪ ،ﻟﺰﻣﻨﺎ ﺃﺣ ﺪ ﻣﺴﻠﻜﲔ ،ﻭﻻ ﺑﺪ ﻣﻨﻬﻤﺎ ﺼﻐﺮ ﰲ ﺍﻟﺘﺤﺮﱘ ،ﻭﺇﻣﺎ ﻧﺴﺨﻬﺎ ﺑﻪ، ﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺇﻋﺘﺒﺎﺭ ﺍﻟ ﺇﻣﺎ ﻧﺴﺦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺎﻷﺣﺎﺩﻳ ِ ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺎﺭﻳﺦ ،ﻭﻟﻌﺪﻡ ﲢﻘﻖ ﺍﳌﻌﺎﺭﺿﺔ ،ﻭﻹﻣﻜﺎﻥ ﺚ ﺳﻬﻠﺔ ﻋﻠﻰ ﺍﻟﺮﺧﺼﺔ ﺍﳋﺎﺻﺔ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺣﺎﺩﻳﺚ ﹸﻛﻠﱢﻬﺎ ،ﻓﺈﻧﺎ ﺇﺫﺍ ﲪﻠﻨﺎ ﺣﺪﻳ ﹶ ﺍﻷﺧ ﺮ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ﻓﻴﻤﺎ ﻋﺪﺍ ﺳﺎﳌﺎﹰ ،ﱂ ﺗﺘﻌﺎﺭﺽ ،ﻭﱂ ﻳﻨﺴﺦ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﻋِ ﻤ ﹶﻞ ﲜﻤﻴﻌﻬﺎ. ﱮ ج ﻗﺪ ﺑﲔ ﺃﻥ ﺍﻟﺮﺿﺎﻉ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﻮﻟﲔ ،ﻭﺃﻧﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﻗﺎﻟﻮﺍ :ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨ ﰲ ﺍﻟﺜﺪﻯ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻟﻔِﻄﺎﻡ ،ﻛﺎﻥ ﺫﻟﻚ ﻣﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺳﻬﻠﺔ ﻋﻠﻰ ﺼﺮ ﺑﻴﺎ ﹸﻥ ﺍﳋﺼﻮﺹ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﻟﻚ ﻭﺣﺪﻙ ﺍﳋﺼﻮﺹ ،ﺳﻮﺍﺀ ﺗﻘﺪﻡ ﺃﻭ ﺗﺄﺧﺮ ،ﻓﻼ ﻳﻨﺤ ِ ﺣﱴ ﻳﺘﻌﻴﻦ ﻃﺮﻳﻘﹰﺎ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺗﻔﺴ ﲑ ﺣﺪﻳﺚ $ﺇﻧﻤﺎ ﺍﻟ ﺮﺿﺎ ﻋﺔﹸ ِﻣ ﻦ ﺍﹶﺎ ﻋ ِﺔ #ﲟﺎ ﺫﻛﺮﲤﻮﻩ ،ﻓﻔﻰ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻣﻦ ﺍﻟﻠﻔﻆ ،ﻭﻻ ﺗﺘﺒﺎﺩﺭ ﺇﻟﻴﻪ ﺃﻓﻬﺎ ﻡ ﺍﳌﺨﺎﻃﺒﲔ ،ﺑﻞ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻣﻌﻨﺎﻩ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺍﻟﻨﺎﺱ، ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻗﻮﻟﻪ$ :ﺇﳕﺎ ﺍﻟﺮﺿﺎﻋ ﹸﺔ ِﻣ ﻦ ﺍﺎﻋﺔ #ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺬﻯ ﺇﺫﺍ ﺟﺎﻉ ﻛﺎﻥ ﻃﻌﺎﻣﻪ ﱮ ﺍﻟﺮﺿﻴ ﻊ .ﻓﺄﻣﺎ ﺍﻟﺬﻯ ﺷﺒﻌﻪ ﻣﻦ ﺟﻮﻋﻪ ﺍﻟﻄﻌﺎﻡ ،ﻓﺈﻥ ﺍﻟﺬﻯ ﻳﺸﺒﻌﻪ ﺍﻟﻠﱭ ،ﺇﳕﺎ ﻫﻮ ﺍﻟﺼ ﻉ ﰲ ﺍﳊﻮﻟﲔ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ،ﻫﺬﺍ ﺗﻔﺴﲑ ﺭﺿﺎﻋﻪ ﻟﻴﺲ ﺑﺮﺿﺎﻉ ،ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﺇﻧﻤﺎ ﺍﻟﺮﺿﺎ ﺃﰉ ﻋﺒﻴﺪ ﻭﺍﻟﻨﺎﺱ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺘﺒﺎﺩﺭ ﻓﻬﻤﻪ ﻣِﻦ ﺍﳊﺪﻳﺚ ﺇﱃ ﺍﻷﺫﻫﺎﻥ ،ﺣﱴ ﻟﻮ ﺍﺣﺘﻤﻞ ﺚ ﳍﺬﺍ ﺚ ﺍﻟﺘﻔﺴﲑﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻭﱃ ﺑﻪ ﳌﺴﺎﻋﺪﺓ ﺳﺎﺋﺮ ﺍﻷﺣﺎﺩﻳ ِ ﺍﳊﺪﻳ ﹸ ﺍﳌﻌﲎ ،ﻭﻛﺸﻔﻬﺎ ﻟﻪ ،ﻭﺇﻳﻀﺎﺣﻬﺎ ،ﻭﳑﺎ ﻳﺒﲔ ﺃﻥ ﻏ ﲑ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺧﻄﺄ ،ﻭﺃﻧﻪ ﻻ ﻳﺼ ﺢ ﺃﻥ ﺖ ﻳﺮﺍﺩ ﺑﻪ ﺭﺿﺎﻋﺔ ﺍﻟﻜﺒﲑ ،ﺃﻥ ﻟﻔﻈﺔ $ﺍﺎﻋﺔ #ﺇﳕﺎ ﺗﺪﻝ ﻋﻠﻰ ﺭﺿﺎﻋﺔ ﺍﻟﺼﻐﲑ ،ﻓﻬﻰ ﺗﺜﺒ ﺭﺿﺎﻋﺔ ﺍﺎﻋﺔ ،ﻭﺗﻨﻔﻰ ﻏﲑﻫﺎ ،ﻭﻣﻌﻠﻮﻡ ﻳﻘﻴﻨﹰﺎ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﳎﺎﻋ ﹶﺔ ﺍﻟﻠﱭ ﻻ ﳎﺎﻋ ﹶﺔ ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ ،ﻓﻬﺬﺍ ﻻ ﳜﻄﹸﺮ ﺑﺒﺎ ِﻝ ﺍﳌﺘﻜﻠﻢ ﻭﻻ ﺍﻟﺴﺎﻣﻊ ،ﻓﻠﻮ ﺟﻌﻠﻨﺎ ﺣﻜﻢ ﺍﻟﺮﺿﺎﻋﺔ ﻋﺎﻣﹰﺎ ﱂ ﻳﺒﻖ ﻟﻨﺎ ﻣﺎ ﻳﻨﻔﻰ ﻭﻳﺜﺒﺖ .ﻭﺳﻴﺎﻕ ﻗﻮﻟﻪ :ﳌﺎ ﺭﺃﻯ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺒﲑ ،ﻓﻘﺎﻝ$ :ﺇﳕﺎ ﺍﻟﺮﺿﺎﻋ ﹸﺔ ﻣِﻦ ﻉ ﺇﱃ ﻟﱭ ﺍﳌﺮﺃﺓ ،ﻭﺍﻟﺴﻴﺎﻕ ﻳﱰﱢ ﹸﻝ ﺍﻟﻠﻔﻆ ﲔ ﺍﳌﺮﺍﺩِ ،ﻭﺃﻧﻪ ﺇﳕﺎ ﻳﺤﺮﻡ ﺭﺿﺎﻋﺔ ﻣﻦ ﳚﻮ ﺍﺎﻋﺔ #ﻳﺒ
٤٠٤ ﻣﱰﻟﺔ ﺍﻟﺼﺮﻳﺢ ،ﻓﺘﻐ ﲑ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻭﻛﺮﺍﻫﺘﻪ ﻟﺬﻟﻚ ﺍﻟﺮﺟﻞ، ﻭﻗﻮﻟﻪ$ :ﺍﻧﻈﺮﻥ ﻣ ﻦ ﺇﺧﻮﺍﻧﻜﻦ #ﺇﳕﺎ ﻫﻮ ﻟﻠﺘﺤﻔﻆ ﰲ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﺃﺎ ﻻ ﺗﺤﺮ ﻡ ﻛ ﱠﻞ ﻭﻗﺖ، ﺤﺮ ﻡ ﻭﻗﺘﹰﺎ ﺩﻭﻥ ﻭﻗﺖ ،ﻭﻻ ﻳﻔﻬﻢ ﺃﺣ ﺪ ﻣﻦ ﻫﺬﺍ ﺃﳕﺎ ﺍﻟﺮﺿﺎﻋﺔ ﻣﺎ ﻛﺎﻥ ﻋﺪﺩﻫﺎ ﲬﺴﹰﺎ ﻭﺇﳕﺎ ﺗ ﻓﻴﻌﱪ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ$ :ﻣﻦ ﺍﺎﻋﺔ ،#ﻭﻫﺬﺍ ﺿ ﺪ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻯ ﻛﺎﻥ ﻋﻠﻴﻪ ج. ﻉ ﻋﻦ ﺍﻟﺼﻐﲑ ﻛﻼﻡ ﻭﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﺮﺿﺎﻋﺔ ﺗﻄ ﺮ ﺩ ﺍﳉﻮﻉ ﻋﻦ ﺍﻟﻜﺒﲑ ،ﻛﻤﺎ ﺗﻄﺮﺩ ﺍﳉﻮ ﻉ ﺍﳌﺮﺃﺓ ﻭﻳﻄﹾﺮ ﺩ ﻋﻨﻪ ﺍﳉﻮﻉ ،ﲞﻼﻑ ﺍﻟﺼﻐﲑ ﻓﺈﻧﻪ ﺑﺎﻃﻞ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﻬﺪ ﺫﻭ ﳊﻴﺔ ﻳﺸِﺒﻌﻪ ﺭﺿﺎ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻳﻘﻮ ﻡ ﻣﻘﺎ ﻡ ﺍﻟﻠﱭ ،ﻓﻬﻮ ﻳ ﹾﻄﺮﺩ ﻋﻨﻪ ﺍﳉﻮﻉ ،ﻓﺎﻟﻜﺒﲑ ﻟﻴﺲ ﺫﺍ ﳎﺎﻋﺔ ﺇﱃ ﺍﻟﻠﱭ ﺃﺻﻼﹰ ،ﻭﺍﻟﺬﻯ ﻳﻮﺿ ﺢ ﻫﺬﺍ ﺃﻧﻪ ج ﱂ ﻳ ِﺮ ﺩ ﺣﻘﻴﻘﺔ ﺍﺎﻋﺔ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﻣﻈﻨﺘﻬﺎ ﻭﺯﻣﻨﻬﺎ ،ﻭﻻ ﻉ ﺼ ﻐﺮ ،ﻓﺈﻥ ﺃﺑﻴﺘﻢ ﺇﻻ ﺍﻟﻈﺎﻫﺮﻳﺔ ،ﻭﺃﻧﻪ ﺃﺭﺍﺩ ﺣﻘﻴﻘﺘﻬﺎ ،ﻟﺰﻣﻜﻢ ﺃﻥ ﻻ ﻳﺤ ﺮ ﻡ ﺭﺿﺎ ﺷﻚ ﺃﻧﻪ ﺍﻟ ﺍﻟﻜﺒﲑ ﺇﻻ ﺇﺫﺍ ﺍﺭﺗﻀﻊ ﻭﻫﻮ ﺟﺎﺋﻊ ،ﻓﻠﻮ ﺍﺭﺗﻀﻊ ﻭﻫﻮ ﺷﺒﻌﺎﻥ ﱂ ﻳﺆﺛﺮ ﺷﻴﺌﹰﺎ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﺴﺘﺮ ﺍﳌﺼﻮﻥ ،ﻭﺍﳊﹸﺮﻣﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﺍﳊِﻤﻰ ﺍﳌﻨﻴﻊ ،ﻓﺮﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻦ ﺃﻡ ﱮ ج ﳜﺎﻟﻔﻨﻬﺎ ﺍﳌﺆﻣﻨﲔ ،ﻓﺈﺎ ﻭﺇﻥ ﺭﺃﺕ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺿﺎﻉ ﻳﺜﺒﺖ ﺍﶈﺮﻣﻴﺔ ،ﻓﺴﺎﺋ ﺮ ﺃﺯﻭﺍﺝ ﺍﻟﻨ ﰲ ﺫﻟﻚ ،ﻭﻻ ﻳﺮﻳ ﻦ ﺩﺧﻮ ﹶﻝ ﻫﺬﺍ ﺍﻟﺴﺘﺮ ﺍﳌﺼﻮﻥ ،ﻭﺍﳊِﻤﻰ ﺍﻟﺮﻓﻴﻊ ﺬﻩ ﺍﻟﺮﺿﺎﻋﺔ ،ﻓﻬﻰ ﻣﺴﺄﻟﺔ ﺍﺟﺘﻬﺎﺩ ،ﻭﺃﺣ ﺪ ﺍﳊﺰﺑﲔ ﻣﺄﺟﻮﺭ ﺃﺟﺮﹰﺍ ﻭﺍﺣﺪﺍﹰ ،ﻭﺍﻵﺧﺮ ﻣﺄﺟﻮ ﺭ ﺃﺟﺮﻳﻦ ،ﻭﺃﺳﻌﺪﳘﺎ ﺑﺎﻷﺟﺮﻳﻦ ﻣﻦ ﺃﺻﺎﺏ ﺣﻜﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﰲ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ،ﻓﻜﻞ ﻣﻦ ﺍﳌﺪﺧﻞ ﻟﻠﺴﺘﺮ ﺍﳌﺼﻮ ِﻥ ﺬ ِﻩ ﺍﻟﺮﺿﺎﻋﺔ ،ﻭﺍﳌﺎﻧﻊ ﻣِﻦ ﺍﻟﺪﺧﻮﻝ ﻓﺎﺋﺰ ﺑﺎﻷﺟﺮ ،ﳎﺘﻬﺪ ﰲ ﻣﺮﺿﺎﺓ ﺍﻟﻠﱠﻪ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ، ﻭﺗﻨﻔﻴﺬ ﺣﻜﻤﻪ ،ﻭﳍﻤﺎ ﺃﺳﻮﺓ ﺑﺎﻟﻨﺒﻴﲔ ﺍﻟﻜﺮﳝﲔ ﺩﺍﻭ ﺩ ﻭﺳﹶﻠﻴﻤﺎ ِﻥ ﺍﻟﻠﺬﻳﻦ ﺃﺛﲎ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻤﺎ ﺺ ﺑﻔﻬﻢ ﺍﳊﹸﻜﻮﻣﺔ ﺃﺣ ﺪﻫﻤﺎ. ﺑﺎﳊِﻜﻤﺔ ﻭﺍﳊﹸﻜﻢ ،ﻭﺧ ﻓﺼﻞ
ﺚ ﻣِﻦ ﺃﺟﻞ ﺃﻥ ﻉ ﺍﳊﺪﻳ ِ ﻒ ﺑﺎﺭﺩ ،ﻓﻼ ﻳﻠﺰﻡ ﺍﻧﻘﻄﺎ ﺴ ﻭﺃﻣﺎ ﺭﺩﻛﻢ ﳊﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ،ﻓﺘﻌ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳌﻨﺬﺭ ﻟﻘﻴﺖ ﺃ ﻡ ﺳﻠﻤﺔ ﺻﻐﲑﺓ ،ﻓﻘﺪ ﻳﻌ ِﻘ ﹸﻞ ﺍﻟﺼﻐ ﲑ ﺟﺪﹰﺍ ﺃﺷﻴﺎﺀ ،ﻭﳛﻔﻈﹸﻬﺎ ،ﻭﻗﺪ ﻋﻘﹶﻞ ﳏﻤﻮ ﺩ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ ﺍ ﹶﳌ ﺠ ﹶﺔ ﻭﻫﻮ ﺍﺑ ﻦ ﺳﺒ ِﻊ ﺳِﻨﲔ) ،(١ﻭﻳ ﻌ ِﻘﻞﹸ ﺃﺻﻐﺮ ﻣﻨﻪ .ﻭﻗﺪ ﻗﻠﺘﻢ :ﺇﻥ ﺖ ﻭﻓﺎﺓ ﺃﻡ ﺳﻠﻤﺔ ﺑﻨﺖ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﻫﺬﺍ ﺳِﻦ ﺟﻴﺪ ،ﻻ ﺳﻴﻤﺎ ﻓﺎﻃﻤﺔ ﻛﺎﻧﺖ ﻭﻗ ﻟﻠﻤﺮﺃﺓ ،ﻓﺈﺎ ﺗﺼﻠﺢ ﻓﻴﻪ ﻟﻠﺰﻭﺝ ،ﻓﻤﻦ ﻫﻰ ﰲ ﺣﺪ ﺍﻟﺰﻭﺍﺝ ،ﻛﻴﻒ ﻳﻘﺎﻝ :ﺇﺎ ﻻ ﺗﻌ ِﻘ ﹸﻞ ﻣﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٥٧/١
٤٠٥ ﺙ ﺑﻪ؟ ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﺎﻃ ﹸﻞ ﺍﻟﺬﻯ ﻻ ﺗﺮﺩ ﺑﻪ ﺍﻟﺴﻨﻦ ،ﻣﻊ ﺃﻥ ﺃﻡ ﺗﺴﻤﻊ ،ﻭﻻ ﺗﺪﺭِﻯ ﻣﺎ ﺗﺤﺪ ﹸ ﺳﻠﻤﺔ ﻛﺎﻧﺖ ﻣﺼﺎﺩﻗ ﹰﺔ ﳉﺪﺎ ﺃﲰﺎﺀ ،ﻭﻛﺎﻧﺖ ﺩﺍﺭﳘﺎ ﻭﺍﺣﺪﺓ ،ﻭﻧﺸﺄﺕ ﻓﺎﻃﻤﺔ ﻫﺬﻩ ﰲ ﺣﺠﺮ ﺟﺪﺎ ﺃﲰﺎﺀ ﻣﻊ ﺧﺎﻟﺔ ﺃﺑﻴﻬﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻭﺃﻡ ﺳﻠﻤﺔ ،ﻭﻣﺎﺗﺖ ﻋﺎﺋﺸ ﹸﺔ ﻉ ﻓﺎﻃﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺳﻨﺔ ﺳﺒﻊ ﻭﲬﺴﲔ ،ﻭﻗﻴﻞ :ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ،ﻭﻗﺪ ﻳﻤﻜﻦ ﲰﺎ ﻣﻨﻬﺎ ،ﻭﺃﻣﺎ ﺟﺪﺎ ﺃﲰﺎﺀ ،ﻓﻤﺎﺗﺖ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ،ﻭﻓﺎﻃﻤﺔ ﺇﺫ ﺫﺍﻙ ﺑﻨﺖ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻓﻠﺬﻟﻚ ﻛﺜﺮ ﲰﺎﻋﻬﺎ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﺃﻓﺘﺖ ﺃ ﻡ ﺳﻠﻤﺔ ﲟﺜﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺗﻪ ﺃﲰﺎﺀ .ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺖ :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﰲ ﺍﻟﱠﺜﺪﻯ ﺤﺮ ﻡ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎﻉِ؟ ﹶﻓﻘﹶﺎﹶﻟ ﺑﻦ ﺣﺎﻃﺐ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ،ﺃﺎ ﺳﺌﻠﺖ ﻣﺎ ﻳ ﹶﻗﺒ ﹶﻞ ﺍﻟ ِﻔﻄﹶﺎ ِﻡ) .(١ﻓﺮﻭﺕ ﺍﳊﺪﻳﺚ ،ﻭﺃﻓﺘﺖ ﲟﻮﺟﺒﻪ.ﻭﺃﻓﱴ ﺑﻪ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻛﻤﺎ ﺭﻭﺍ ﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ: ﳊ ﻮﹶﻟﻴ ِﻦ ﰲ ﺍﻟ ﲰﻌﺖ ﻋﻤ ﺮ ﻳﻘﻮﻝ$ :ﻻﺭﺿﺎﻉ ﺇﻻ ﰲ ﺍ ﹶ ﺼ ﻐ ِﺮ.(٢)# ﻭﺃﻓﱴ ﺑﻪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﺼ ﻐﺮِ ،ﻭﻻ ﺭﺿﺎ ﻋ ﹶﺔ ﺿ ﻊ ﰲ ﺍﻟ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ :ﻻ ﺭﺿﺎﻋﺔ ﺇﻻ ﳌﻦ ﹶﺃ ﺭ ِﻟ ﹶﻜِﺒ ٍﲑ).(٣ ﻭﺃﻓﱴ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻋﺎﺻﻢ ﺍﻷﺣﻮﻝ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ: ﻻ ﺭﺿﺎ ﻉ ﺑ ﻌ ﺪ ِﻓﻄﹶﺎﻡ).(٤ ﻭﺗﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﺑﻮ ﻣﻮﺳﻰ ،ﻓﺄﻓﱴ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﺑﺄﻧﻪ ﻻ ﺤﺮ ﻡ ﺇﻻ ﰲ ﺍﻟﺼﻐﺮ ،ﻓﺮﺟﻊ ﺇﻟﻴﻪ ﺃﺑﻮ ﻣﻮﺳﻰ ،ﻓﺬﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ﻷﰉ ﻳ ﻣﻮﺳﻰ :ﺃﻧﺖ ﺗﻔﱴ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ،ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﺷ ﺪ ﺍﻟ ﻌ ﹾﻈ ﻢ
) (١ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(١٧٢/٤ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ٦٠٣/٢ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٤ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ،ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ).(١٣٩٠٣
٤٠٦ ﺤ ﻢ.(١)# ﺖ ﺍﻟﻠﱠ ﻭﺃﻧﺒ ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻧﺒﺎﺭﻯ ،ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ،ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳌﻐﲑﺓ ،ﻋﻦ ﺃﰉ ﻣﻮﺳﻰ ﺍﳍﻼﱃ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﺤ ﻢ ﻭﹶﺃﻧ ﺖ ﺍﻟﻠﱠ ﻉ ﺇ ﱠﻻ ﻣﺎ ﹶﺃﻧﺒ ﺤﺮ ﻡ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎ ِ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج $ :ﹶﻻ ﻳ ﺸ ﺰ ﺍﻟ ﻌﻈﹾﻢ.(٢)# ﰒ ﺃﻓﱴ ﺑﺬﻟﻚ ﻛﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﻟﺜﻮﺭﻯ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻋﻴﺎﺵ ،ﻋﻦ ﺃﰉ ﺣﺼﲔ ،ﻋﻦ ﺃﰉ ﻋﻄﻴﺔ ﺍﻟﻮﺍﺩﻋﻰ ،ﻗﺎﻝ :ﺟﺎﺀ ﺭ ﺟ ﹲﻞ ﺇﱃ ﺃﰉ ﻣﻮﺳﻰ ،ﻓﻘﺎﻝ :ﺇﻥ ﺍﻣﺮﺃﺗﻰ ﺼﺘﻪ ،ﻓﺪﺧﻞ ﺣﻠﻘﻰ ﺷﻰﺀ ﺳﺒﻘﲎ ،ﻓﺸﺪﺩ ﻋﻠﻴﻪ ﺃﺑﻮ ﻣﻮﺳﻰ ،ﻓﺄﺗﻰ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺼ ﻭ ِﺭ ﻡ ﺛﺪﻳﻬﺎ ﹶﻓ ﻤ ِ ﺖ ﺃﺣﺪﹰﺍ ﻏﲑﻯ؟ ﻗﺎﻝ :ﻧﻌﻢ ﺃﺑﺎ ﻣﻮﺳﻰ ،ﻓﺸ ﺪ ﺩ ﻋﻠﻰ ،ﻓﺄﺗﻰ ﺃﺑﺎ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﻘﺎﻝ :ﺳﺄﻟ ﲔ ﻣﻮﺳﻰ ،ﻓﻘﺎﻝ :ﺃﺭﺿﻴ ﻊ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ :ﻻ ﺗﺴﺄﻟﻮﱏ ﻣﺎ ﺩﺍ ﻡ ﻫﺬﺍ ﺍﳊ ﱪ ﺑ ﺃﻇﻬﺮﻛﻢ) .(٣ﻓﻬﺬﻩ ﺭﻭﺍﻳﺘﻪ ﻭﻓﺘﻮﺍﻩ. ﻭﺃﻣﺎ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﺬﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺟﻮﻳﱪ ،ﻋﻦ ﺍﻟﻀﺤﺎﻙ ،ﻋﻦ ﺍﻟﱰﱠﺍﻝ ﺑﻦ ﺳﱪﺓ ،ﻋﻦ ﻋﻠﻰ :ﻻﺭﺿﺎﻉ ﺑ ﻌ ﺪ ﺍﻟ ِﻔﺼﺎﻝ).(٤ ﻭﻫﺬﺍ ﺧﻼﻑ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ،ﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰉ ﺍﳉﻌﺪ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻨﻪ .ﻟﻜﻦ ﺟﻮﻳﱪ ﻻ ﻳﺤﺘﺞ ﲝﺪﻳﺜﻪ ،ﻭﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺃﻗﻮﻯ ﻣﻨﻪ. ﻓﺼﻞ
ﺚ ﺳﻬﻠﺔ ﻟﻴﺲ ﲟﻨﺴﻮﺥ ،ﻭﻻ ﳐﺼﻮﺹٍ ،ﻭﻻ ﻋﺎ ٍﻡ ﰲ ﺣ ﻖ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺣﺪﻳ ﹶ ﹸﻛﻞﱢ ﺃﺣﺪ ،ﻭﺇﳕﺎ ﻫﻮ ﺭﺧﺼ ﹲﺔ ﻟﻠﺤﺎﺟﺔ ﳌﻦ ﻻ ﻳﺴﺘﻐﲎ ﻋﻦ ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ،ﻭﻳﺸ ﻖ ﺍﺣﺘﺠﺎﺑﻬﺎ ﻋﻨﻪ ،ﻛﺤﺎﻝ ﺳﺎﱂ ﻣﻊ ﺍﻣﺮﺃﺓ ﺃﰉ ﺣﺬﻳﻔﺔ ،ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﺃﺭﺿﻌﺘﻪ ﻟﻠﺤﺎ ﺟ ِﺔ ﹶﺃﺛﱠﺮ ﺭﺿﺎﻋﻪ ،ﻭﺃﻣﺎ ﻣ ﻦ ﻋﺪﺍﻩ ،ﻓﻼ ﻳﺆﺛﱢﺮ ﺇﻻ ﺭﺿﺎ ﻚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﻉ ﺍﻟﺼﻐﲑ ،ﻭﻫﺬﺍ ﻣﺴﻠ ﺚ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺮﺿﺎﻉ ﰲ ﺍﻟﻜﺒﲑ ﺇﻣﺎ ﻣﻄﻠﻘﺔ ،ﻓﺘﻘﻴﺪ ﲝﺪﻳﺚ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺍﻷﺣﺎﺩﻳ ﹸ ﺺ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻦ ﻋﻤﻮﻣﻬﺎ ،ﻭﻫﺬﺍ ﺃﻭﱃ ﻣﻦ ﺍﻟﻨﺴﺦ ﺳﻬﻠﺔ ،ﺃﻭ ﻋﺎﻣﺔ ﰲ ﺍﻷﺣﻮﺍﻝ ﻓﺘﺨﺼﻴ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ).(١٧٣/٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٤١١٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٠٦٠ ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )(١٣٨٩٥ ) (٤ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٣٨٩٨ﻭﺟﻮﻳﱪ ﺿﻌﻴﻒ ﺟﺪﺍ.
٤٠٨ ﻓﻌﺪﻦ ﻛﺬﻟﻚ. ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ :ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻓﺒﲔ ﻋﺪﺎ ﺳﺒﺤﺎﻧﻪ ﺑﻘﻮﻟﻪ﴿ :ﻭﺍﱠﻟﺬِﻳﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳ ﹶﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻓﻬﺬﺍ ﻳﺘﻨﺎﻭﻝ ﺍﳌﺪﺧﻮ ﹶﻝ ﺎ ﻭﻏﲑﻫﺎ ،ﻭﺍﻟﺼﻐﲑ ﹶﺓ ﻭﺍﻟﻜﺒﲑﺓ ،ﻭﻻ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﳊﺎﻣﻞ ،ﻷﺎ ﺧﺮﺟﺖ ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [٤ :ﻓﺠﻌﻞ ﻭﺿﻊ ﺑﻘﻮﻟﻪ ﴿ :ﻭﺃﹸﻭﻻﺕ ﺍﻷﺣﻤﺎ ِﻝ ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﺼ ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﲪﻠﻬﻦ ﲨﻴﻊ ﺃﺟﻠﻬﻦ ،ﻭﺣﺼﺮﻩ ﻓﻴﻪ ،ﲞﻼﻑ ﻗﻮﻟﻪ ﰲ ﺍﳌﺘﻮﰱ ﻋﻨﻬﻦ﴿ :ﻳﺘﺮﺑ ﺣﻤﻠ ﻬﻦ﴾ ﻀ ﻌ ﻦ ،[٢٢٨ﻓِﺈﻧ ﻪ ِﻓ ﻌ ﹲﻞ ﻣﻄﻠ ﻖ ﻻ ﻋﻤﻮ ﻡ ﻟﻪ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻗﻮﻟﻪ﴿ :ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﺼ ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻣﺘﺄﺧﺮ ﰲ ﺍﻟﱰﻭﻝ ﻋﻦ ﻗﻮﻟﻪ﴿ :ﻳﺘﺮﺑ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﰲ ﻏﲑ ﺍﳊﺎﻣﻞ ﺼ ﻦ ﺑﹶﺄﻧﻔﹸ ِ ﻗﻮﻟﻪ﴿ :ﻳﺘ ﺮﺑ ﺑﺎﻻﺗﻔﺎﻕ ،ﻓﺈﺎ ﻟﻮ ﲤﺎﺩﻯ ﲪﻠﻬﺎ ﻓﻮﻕ ﺫﻟﻚ ﺗﺮﺑﺼﺘﻪ ،ﻓﻌﻤﻮﻣﻬﺎ ﳐﺼﻮﺹ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﻗﻮﻟﻪ: ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [٤ :ﻏ ﲑ ﳐﺼﻮﺹ ﺑﺎﻻﺗﻔﺎﻕ ،ﻫﺬﺍ ﻟﻮ ﱂ ﺗﺄﺕ ﴿ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺑﺬﻟﻚ ،ﻭﻭﻗﻌﺖ ﺍﳊﻮﺍﻟ ﹸﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ،ﻓﻜﻴﻒ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺬﻟﻚ ،ﻣﻘﺮﺭﺓ ﻟﻪ. ﻓﻬﺬﻩ أﺻﻮل اﻟﻌﺪد ﻓﻲ آﺘﺎب اﻟﻠﱠﻪ ﻣﻔﺼﱠﻠ ًﺔ ﻣﺒﻴﻨﺔ ،وﻟﻜﻦ اﺧﺘﻠﻒ ﻓﻲ ﻓﻬﻢ اﻟﻤﺮاد ﻣﻦ اﻟﻘﺮﺁن ودﻻﻟﺘﻪ ﻓﻲ ﻣﻮاﺿﻊ ﻣﻦ ذﻟﻚ ،وﻗﺪ دﻟﱠﺖ اﻟﺴﻨ ُﺔ ﺑﺤﻤﺪ اﻟﻠﱠﻪ ﻋﻠﻰ ﻣﺮا ِد اﻟﻠﱠﻪ ﻣﻨﻬﺎ وﻧﺤﻦ ﻧﺬآﺮهﺎ وﻧﺬآﺮ أ ْوﻟَﻰ اﻟﻤﻌﺎﻧﻰ وأﺷﺒﻬﻬﺎ ﺑﻬﺎ ،ودﻻﻟﺔ اﻟﺴﻨﺔ ﻋﻠﻴﻬﺎ.
ﻑ ﺍﻟﺴﻠﻒ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ،ﻓﻘﺎﻝ ﻋﻠﻰ ،ﻭﺍﺑﻦ ﻓﻤﻦ ﺫﻟﻚ ﺍﺧﺘﻼ )(١ ﻋﺒﺎﺱ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﺃﺑﻌ ﺪ ﺍﻷﺟﻠﲔ ﻣﻦ ﻭﺿﻊ ﺍﳊﻤﻞ ،ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ، ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺍﺧﺘﺎﺭﻩ ﺳﺤﻨﻮﻥ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ ﻋﻨﻪ :ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻻﻥ ﰲ ﺍﳌﻌﺘﺪﺓ ﺍﳊﺎﻣﻞ :ﺃﺑﻌﺪ ﺍﻷﺟﻠﲔ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ :ﻣﻦ ﺷﺎﺀ ﺑﺎ ﻫ ﹾﻠﺘﻪ ،ﺇ ﱠﻥ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﹸﺼﺮﻯ ﻧﺰﻟﺖ ﺖ .#ﻭﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻳﺘﺄﻭﻝ ﺿ ﻌﺖ ،ﹶﻓ ﹶﻘ ﺪ ﺣﱠﻠ ﺑﻌ ﺪ) ،(٢ﻭﺣﺪﻳﺚ ﺳﺒﻴﻌﺔ) (٣ﻳﻘﻀﻰ ﺑﻴﻨﻬﻢ $ﺇﺫﺍ ﻭ ) (١ﻗﻮﻝ ﻋﻠﻲ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٣٠٧ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٥٨٩/٢ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٩٢ ،١٩١/٦
٤٠٩ ﺍﻟﻘﺮﺁﻥ﴿ :ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳﻀﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻫﻰ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ،ﻭﺍﳌﻄﻠﻘﺔ ﻣﺜﻠﻬﺎ ﺇﺫﺍ ﻭﺿﻌﺖ ،ﻓﻘﺪ ﺣﻠﱠﺖ ،ﻭﺍﻧﻘﻀﺖ ﻋِﺪﺎ ،ﻭﻻ ﺗﻨﻘﻀﻰ ﻋﺪﺓ ﺍﳊﺎ ِﻣ ِﻞ ﺇﺫﺍ ﺃﺳﻘﻄﺖ ﺣﱴ ﻳﺘﺒﲔ ﺧﻠﻘﹸﻪ ،ﻓﺈﺫﺍ ﺑﺎﻥ ﻟﻪ ﻳﺪ ﺃﻭ ﺭﺟﻞ ،ﻋﺘﻘﺖ ﺑﻪ ﺍﻷﻣﺔ ،ﻭﺗﻨﻘﻀﻰ ﺑﻪ ﺍﻟﻌﺪﺓ ،ﻭﺇﺫﺍ ﺐ ﻋﻦ ﻣﱰﳍﺎ ﺍﻟﺬﻯ ﺾ ﺍﻟﻌﺪ ﹸﺓ ﺣﱴ ﺗِﻠ ﺪ ﺍﻵﺧﺮ ،ﻭﻻ ﺗﻐﻴ ﻭﻟﺪﺕ ﻭﻟﺪﹰﺍ ﻭﰱ ﺑﻄﻨﻬﺎ ﺁﺧﺮ ،ﱂ ﺗﻨﻘ ِ ﺃﹸﺻﻴﺐ ﻓﻴﻪ ﺯﻭﺟﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺣﺎﻣﻼﹰ ،ﻭﺍﻟﻌِﺪﺓ ﻣِﻦ ﻳﻮ ِﻡ ﳝﻮﺕ ﺃﻭ ﻳﻄﻠﻖ ،ﻫﺬﺍ ﻛﻼﻡ ﺃﲪﺪ. ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ :ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﻋِﺪﺗﻬﺎ ﻭﺿﻊ ﺍﳊﻤﻞ ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺗﻌﺘ ﺪ ﺃﻗﺼﻰ ﺍﻷﺟﻠﲔ ،ﻓﺤﻜﱠﻤﺎ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﺤﻜﻤﺖ ﻷﰉ ﻫﺮﻳﺮﺓ ،ﻭﺍﺣﺘﺠﺖ ﲝﺪﻳﺚ ﺳﺒﻴﻌﺔ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺟﻊ. ﻭﻗﺎﻝ ﲨﻬﻮ ﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ،ﻭﺍﻷﺋﻤ ﹸﺔ ﺍﻷﺭﺑﻌﺔ :ﺇﻥ ﻋﺪﺎ ﻭﺿ ﻊ ﺍﳊﻤﻞ ،ﻭﻟﻮ ﺴﻠِﻪ ﻓﻮﺿﻌﺖ ،ﺣﻠﱠﺖ. ﺝ ﻋﻠﻰ ﻣﻐﺘ ﻛﺎﻥ ﺍﻟﺰﻭ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻷﺟﻠﲔ :ﻫﺬﻩ ﻗﺪ ﺗﻨﺎﻭﳍﺎ ﻋﻤﻮﻣﺎﻥ ،ﻭﻗﺪ ﺃﻣﻜﻦ ﺩﺧﻮﻟﹸﻬﺎ ﰲ ﻛﻠﻴﻬﻤﺎ، ﺺ ﻋﻤﻮﻡ ﺝ ﻣِﻦ ﻋﺪﺎ ﺑﻴﻘﲔ ﺣﱴ ﺗﺄﺗﻰ ﺑﺄﻗﺼﻰ ﺍﻷﺟﻠﲔ ،ﻗﺎﻟﻮﺍ :ﻭﻻ ﻳﻤ ِﻜﻦ ﲣﺼﻴ ﻓﻼ ﲣﺮ ﺇﺣﺪﺍﳘﺎ ﲞﺼﻮﺹ ﺍﻷﺧﺮﻯ ،ﻷﻥ ﻛ ﱠﻞ ﺁﻳﺔ ﻋﺎﻣ ﹲﺔ ﻣﻦ ﻭﺟﻪ ،ﺧﺎﺻ ﹲﺔ ﻣﻦ ﻭﺟﻪ ،ﻗﺎﻟﻮﺍ :ﻓﺈﺫﺍ ﺃﻣﻜﻦ ﺩﺧﻮ ﹸﻝ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﰲ ﻋﻤﻮﻡ ﺍﻵﻳﺘﲔ ،ﻳﻌﲎ ﺇﻋﻤﺎ ﹰﻻ ﻟﻠﻌﻤﻮﻡ ﰲ ﻣﻘﺘﻀﺎﻩ.ﻓﺈﺫﺍ ﺍﻋﺘﺪﺕ ﺃﻗﺼﻰ ﺍﻷﺟﻠﲔ ﺩﺧﻞ ﺃﺩﻧﺎﳘﺎ ﰲ ﺃﻗﺼﺎﳘﺎ. ﻭﺍﳉﻤﻬﻮ ﺭ ﺃﺟﺎﺑﻮﺍ ﻋﻦ ﻫﺬﺍ ﺑﺜﻼﺛﺔ ﺃﺟﻮﺑﺔ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺻﺮﻳ ﺢ ﺍﻟﺴﻨﺔ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﳊﻤﻞ ﻓﻘﻂ ،ﻛﻤﺎ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﺃﻥ ﺳﺒﻴﻌﺔ ﺍﻷﺳﻠﻤﻴ ﹶﺔ ﺗﻮﻓﱢﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﻫﻰ ﺣﺒﻠﻰ ،ﻓﻮﺿﻌﺖ ،ﻓﺄﺭﺍﺩﺕ ﺃﻥ ﺗﻨ ِﻜﺢ ،ﻓﻘﺎﻝ ﳍﺎ ﱮ ج ،ﻓﻘﺎﻝ: ﺖ ﺑﻨﺎﻛﺤﺔ ﺣﱴ ﺗﻌﺘﺪﻯ ﺁﺧ ﺮ ﺍﻷﺟﻠﲔ ،ﻓﺴﺄﻟﹶﺖ ﺍﻟﻨ ﺃﺑﻮ ﺍﻟﺴﻨﺎﺑﻞ :ﻣﺎ ﺃﻧ ِ ﺖ ﻓﹶﺎﻧ ِﻜﺤِﻰ ﻣ ﻦ ِﺷﹾﺌ ِ ﺏ ﺃﹶﺑﻮ ﺍﻟﺴﻨﺎِﺑﻞِ ،ﻗﹶﺪ ﺣﹶﻠ ﹾﻠ ِ $ﹶﻛ ﹶﺬ ﺖ.(١)# )(٢ ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ،[٤ : ﺍﻟﺜﺎﱏ ﺃﻥ ﻗﻮﻟﻪ ﴿ :ﻭﺃﹸﻭ ﹶﻻﺕ ﺍ َﻷ ﺣﻤﺎ ِﻝ ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) (٤٠٢/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ) (٤١٤/٩ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٤٥/٨
٤١٠ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﺃ ﺷﻬٍ ﺮ ﺼﻦِ ،ﺑﹶﺄﻧﻔﹸ ِ ﻧﺰﻟﺖ ﺑﻌ ﺪ ﻗﻮﻟﻪ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻨﻪ :ﺃﲡﻌﻠﹸﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻐﻠﻴﻆﹶ ،ﻭﻻ ﲡﻌﻠﻮﻥ ﳍﺎ ﺍﻟﺮﺧﺼﺔ ،ﺃﺷﻬﺪ ﻟﱰﻟﺖ ﺳﻮﺭ ﹸﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﹸﺼﺮﻯ ﺑﻌﺪ ﺍﻟﻄﻮﱃ: ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ.[٤ : ﺕ ﺍ َﻷﺣﻤﺎ ِﻝ ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﴿ﻭﺃﻭﻻ ﺏ ﳛﺘﺎﺝ ﺇﱃ ﺗﻘﺮﻳﺮ ،ﻓﺈﻥ ﻇﺎ ِﻫﺮﻩ ﺃﻥ ﺁﻳ ﹶﺔ ﺍﻟﻄﻼﻕ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺁﻳ ِﺔ ﺍﻟﺒﻘﺮﺓ ﻭﻫﺬﺍ ﺍﳉﻮﺍ ﻟﺘﺄﺧﺮِﻫﺎ ﻋﻨﻬﺎ ،ﻓﻜﺎﻧﺖ ﻧﺎﺳﺨ ﹰﺔ ﳍﺎ ،ﻭﻟﻜﻦ ﺍﻟﻨﺴﺦ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺃﻋ ﻢ ﻣِﻨﻪ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻓﺈﻢ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺛﻼﺛﺔ ﻣﻌﺎﻥ. ﺃﺣﺪﻫﺎ :ﺭﻓ ﻊ ﺍﳊﻜﻢ ﺍﻟﺜﺎﺑﺖ ﲞﻄﺎﺏ. ﺍﻟﺜﺎﱏ :ﺭﻓ ﻊ ﺩﻻﻟﺔ ﺍﻟﻈﺎﻫﺮ ﺇﻣﺎ ﺑﺘﺨﺼﻴﺺ ،ﻭﺇﻣﺎ ﺑﺘﻘﻴﻴﺪ ،ﻭﻫﻮ ﺃﻋ ﻢ ﳑﺎ ﻗﺒﻠﻪ. ﺍﻟﺜﺎﻟﺚ :ﺑﻴﺎ ﹸﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻔﻆ ﺍﻟﺬﻯ ﺑﻴﺎﻧﻪ ﻣِﻦ ﺧﺎﺭﺝ ،ﻭﻫﺬﺍ ﺃﻋ ﻢ ﻣِﻦ ﺍﳌﻌﻨﻴﲔ ﺍﻷﻭﻟﲔ، ﻓﺎﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﺷﺎﺭ ﺑﺘﺄﺧﺮ ﻧﺰﻭ ِﻝ ﺳﻮﺭ ِﺓ ﺍﻟﻄﻼﻕ ،ﺇﱃ ﺃﻥ ﺁﻳﺔ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻮﺿﻊ ﺍﳊﻤ ِﻞ ﻧﺎﺳﺨﺔ ﻵﻳﺔ ﺍﻟﺒﻘﺮﺓ ﺇﻥ ﻛﺎﻥ ﻋﻤﻮﻣﻬﺎ ﻣﺮﺍﺩﺍﹰ ،ﺃﻭ ﳐﺼﺼﺔ ﳍﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﻋﻤﻮﻣﻬﺎ ﲔ ﺗﻘﺪﳝﻬﺎ ﻣﺮﺍﺩﹰﺍ ﻣﺒﻴﻨﺔ ﻟﻠﻤﺮﺍﺩ ﻣﻨﻬﺎ ،ﺃﻭ ﻣﻘﻴﺪﺓ ﻹﻃﻼﻗﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﺍﻟﺜﻼﺙ ،ﻓﻴﺘﻌ ﻋﻠﻰ ﻋﻤﻮﻡ ﺗﻠﻚ ﻭﺇﻃﻼﻗﻬﺎ ،ﻭﻫﺬﺍ ﻣِﻦ ﻛﻤﺎﻝ ﻓﻘﻬﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺭﺳﻮﺧِﻪ ﰲ ﺍﻟﻌﻠﻢ، ﻭﳑﺎ ﻳﺒﲔ ﺃﻥ ﺃﺻﻮ ﹶﻝ ﺍﻟﻔﻘﻪ ﺳﺠﻴ ﹲﺔ ﻟﻠﻘﻮﻡ ،ﻭﻃﺒﻴﻌ ﹲﺔ ﻻ ﻳﺘﻜﻠﻔﻮﺎ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺮﺑﻴ ﹶﺔ ﻭﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺗﻮﺍﺑﻌﻬﺎ ﳍﻢ ﻛﺬﻟﻚ ،ﹶﻓ ﻤ ﻦ ﺑﻌﺪﻫﻢ ﻓﺈﳕﺎ ﻳﺠﻬﺪ ﻧﻔﺴﻪ ﻟﻴﺘﻌﻠﻖ ﺑﻐﺒﺎﺭﻫﻢ ﻭﺃﱏ ﻟﻪ؟ ﺍﻟﺜﺎﻟﺚ:ﺃﻧﻪ ﻟﻮ ﱂ ﺗﺄﺕ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺮﳛ ﹸﺔ ﺑﺈﻋﺘﺒﺎﺭ ﺍﳊﻤﻞ ،ﻭﱂ ﺗﻜﻦ ﺁﻳ ﹸﺔ ﺍﻟﻄﻼﻕ ﻣﺘﺄﺧﺮﺓ، ﻟﻜﺎﻥ ﺗﻘﺪﳝﻬﺎ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﳌﺎ ﻗﺮﺭﻧﺎﻩ ﺃﻭ ﹰﻻ ﻣﻦ ﺟﻬﺎﺕ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺜﻼﺛﺔ ﻓﻴﻬﺎ ،ﻭﺇﻃﻼﻕ ﻗﻮﻟﻪ: ﺼ ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﳊﻮﺍﻟ ﹸﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﳑﻜﻨﺔ ،ﻭﻟﻜﻦ ﻟِﻐﻤﻮﺿﻪ ﴿ﻳﺘ ﺮﺑ ﻭﺩِﻗﺘﻪ ﻋﻠﻰ ﻛﺜ ٍﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﹸﺃﺣﻴﻞ ﰲ ﺫﻟﻚ ﺍﳊﻜﻢ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻟﺴﻨﺔ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻋﻠﻰ ﺃﺎ ﺇﺫﺍ ﻭﺩﻝ ﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ﴿ :ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﻼ ﺑﺘﻮﺃﻣﲔ ﱂ ﺗﻨﻘﺾ ﺍﻟﻌِﺪ ﹸﺓ ﺣﱴ ﺗﻀﻌﻬﻤﺎ ﺟﻴﻤﻌﺎﹰ ،ﻭﺩﻟﱠﺖ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﻠﻴﻬﺎ ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﻯ ﺻﻔﺔ ﺍﻻﺳﺘﱪﺍﺀ ،ﻓﻌِﺪﺎ ﻭﺿ ﻊ ﺍﳊﻤﻞ ﺃﻳﻀﺎﹰ ،ﻭﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌِﺪﺓ ﺗﻨﻘﻀﻰ ﺑﻮﺿﻌ ِﻪ ﻋﻠﻰ ﺃ
٤١١ ﺡ ﺃﻭ ﱂ ﻳﻨﻔﺦ. ﻛﺎﻥ ﺣﻴﹰﺎ ﺃﻭ ﻣﻴﺘﺎﹰ ،ﺗﺎ ﻡ ﺍﳋِﻠﻘﺔ ﺃﻭ ﻧﺎِﻗﺼﻬﺎ ،ﻧِ ﻔ ﺦ ﻓﻴﻪ ﺍﻟﺮﻭ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻋﻠﻰ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﻭﺩﻝ ﻗﻮﻟﹸﻪ﴿ :ﻳﺘ ﺮﺑ ﺾ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺩﺗﻬﺎ ﺃﻥ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻟﻚ ﻭﺇﻥ ﱂ ﺗﺤ ﺾ ﺣﻴﻀﺘﻬﺎ ،ﻓﺘﱪﺃ ﲢﻴﺾ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ ،ﻓﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﱂ ﺗﻨﻘﺾ ﻋﺪﺎ ﺣﱴ ﲢﻴ ﻣِﻦ ﻋِﺪﺎ .ﻓﺈﻥ ﱂ ﺗﺤِﺾ ،ﺍﻧﺘﻈﺮﺕ ﲤﺎﻡ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ،ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ: ﻛﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﺃﻧﻪ ﺗﻌﺘ ﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻭﻻ ﺗﻨﺘ ِﻈ ﺮ ﺣﻴﻀﻬﺎ. ﻓﺼﻞ
ﻭﻣﻦ ﺫﻟﻚ ﺍﺧﺘﻼﻓﹸﻬﻢ ﰲ ﺍﻷﻗﺮﺍﺀ ،ﻫﻞ ﻫﻰ ﺍﳊﻴﺾ ﺃﻭ ﺍﻷﻃﻬﺎﺭ؟ ﻓﻘﺎﻝ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ :ﺇﺎ ﺍﳊﻴﺾ ،ﻫﺬﺍ ﻗﻮﻝ ﺃﰉ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﻋﻠﻰ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﰉ ﻣﻮﺳﻰ ،ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻣﻌﺎﺫ ﺍﺑﻦ ﺟﺒﻞ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻛﻠﻬﻢ ﻛﻌﻠﻘﻤﺔ ،ﻭﺍﻷﺳﻮﺩ ،ﻭﺇﺑﺮﺍﻫﻴﻢ، ﻭﺷﺮﻳﺢ ﻭﻗﻮﻝ ﺍﻟﺸﻌﱮ ،ﻭﺍﳊﺴﻦ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺳﻌﻴ ِﺪ ﺍﺑﻦ ﺟﺒﲑ، ﻭﻃﺎﻭﻭﺱ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ :ﻛﺈﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ، ﻭﺃﰉ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ،ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﺈﻧﻪ ﺭﺟﻊ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﻪ ،ﻭﺍﺳﺘﻘ ﺮ ﻣﺬﻫﺒﻪ ﺖ ﻋﻠﻴﻪ ،ﻓﻠﻴﺲ ﻟﻪ ﻣﺬﻫﺐ ﺳﻮﺍﻩ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﺇﺎ ﺍﻷﻃﻬﺎﺭ ،ﻓﻘﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ :ﺭﺃﻳ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻤﻦ ﻗﺎﻝ :ﺍﻟﻘﺮﻭﺀ ﺍﳊﻴﺾ ،ﲣﺘِﻠﻒ .ﻭﺍﻷﺣﺎﺩﻳﺚ ﻋﻤﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺃﺣ ﻖ ﺎ ﺣﱴ ﺺ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻯ ﻇﻔﺮ ﺑﻪ ﺃﺑﻮ ﺚ ﺻﺤﺎﺡ ﻗﻮﻳﺔ ،ﻭﻫﺬﺍ ﺍﻟﻨ ﺗﺪﺧﻞ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﺣﺎﺩﻳ ﹸ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ،ﻓﻘﺎﻝ :ﺭﺟﻊ ﺃﲪﺪ ﺇﱃ ﺃ ﱠﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ ،ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ :ﺑﻞ ﻛﺎﻥ ﺖ ﺃﻗﻮﻝ ﺍﻷﻃﻬﺎﺭ ،ﰒ ﻳﻘﻮ ﹸﻝ ﻫﺬﺍ ﺃﻭﻻﹰ ،ﰒ ﺗﻮﻗﱠﻒ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ ﺃﻳﻀﹰﺎ :ﻗﺪ ﻛﻨ ﻭﻗﻔﺖ ﻛﻘﻮﻝ ﺍﻷﻛﺎﺑﺮ ،ﰒ ﺟﺰﻡ ﺃﺎ ﺍﳊﻴﺾ ،ﻭﺻﺮﺡ ﺑﺎﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻷﻃﻬﺎﺭ ،ﻓﻘﺎﻝ ﰲ ﺐ ﺇﱃ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ ،ﻗﺎﻝ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻫﺎﱏﺀ .ﻛﻨﺖ ﺃﻗﻮﻝ :ﺇﺎ ﺍﻷﻃﻬﺎﺭ ،ﻭﺃﻧﺎ ﺍﻟﻴﻮﻡ ﺃﺫﻫ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ،ﻭﺭﺟﻊ ﺺ ﺭﺟﻮﻋﻪ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻫﺎﱏﺀ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺋﻤﺔ ﻋﻦ ﻗﻮﻟﻪ ﺑﺎﻷﻃﻬﺎﺭ ،ﰒ ﺫﻛﺮ ﻧ ﺃﻫﻞ ﺍﻟﺮﺃﻯ ،ﻛﺄﰉ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ،
٤١٢ ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ. ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ ،ﻭﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﻋﺎﻣﺔ ﻓﻘﻬﺎﺀ ﺍﳌﺪﻳﻨﺔ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ. ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻓﻤﱴ ﻃﻠﻘﻬﺎ ﰲ ﺃﺛﻨﺎ ِﺀ ﻃﻬﺮ ،ﻓﻬﻞ ﲢﺘﺴﺐ ﺑﺒﻘﻴﺘﻪ ﻗﺮﺀﺍﹰ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ. ﺃﺣﺪﻫﺎ :ﲢﺘﺴﺐ ﺑﻪ ،ﻭﻫﻮ ﺍﳌﺸﻬﻮ ﺭ. ﺴﺐ ﺑﺒﻘﻴﺔ ﺍﳊﻴﻀﺔ ﻋﻨﺪ ﻣ ﻦ ﺴﺐ ﺑﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺰﻫﺮﻯ .ﻛﻤﺎ ﻻ ﲢﺘ ِ ﻭﺍﻟﺜﺎﱏ :ﻻ ﲢﺘ ِ ﻳﻘﻮﻝ :ﺍﻟﻘﺮﺀ :ﺍﳊﻴﺾ ﺍﺗﻔﺎﻗﹰﺎ. ﻭﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺟﺎﻣﻌﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻄﻬﺮ ،ﱂ ﲢﺘﺴِﺐ ﺑﺒﻘﻴﺘﻪ ،ﻭﺇﻻ ﺍﺣﺘﺴﺒﺖ، ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰉ ﻋﺒﻴﺪ .ﻓﺈﺫﺍ ﻃﻌﻨﺖ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ ،ﺍﻧﻘﻀﺖ ﻋﺪﺎ .ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻭﻝ ،ﻻ ﺗﻨﻘﻀﻰ ﺍﻟﻌﺪﺓ ﺣﱴ ﺗﻨﻘﻀﻰ ﺍﳊﻴﻀ ﹸﺔ ﺍﻟﺜﺎﻟﺜﺔ. ﻭ ﻫ ﹾﻞ ﻳ ِﻘﻒ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺎ ﻋﻠﻰ ﺍﻏﺘﺴﺎﳍﺎ ﻣﻨﻬﺎ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ .ﺃﺣﺪﻫﺎ :ﻻ ﺗﻨﻘﻀﻰ ﻋﺪﺎ ﺣﱴ ﺗﻐﺘﺴﻞ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮ ﺭ ﻋﻦ ﺃﻛﺎﺑ ِﺮ ﺍﻟﺼﺤﺎﺑﺔ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻭﻋﻤﺮ، ﺴ ﹶﻞ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﺍﻧﺘﻬﻰ. ﻭﻋﻠﻰ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻟﻮﻥ :ﻟﻪ ﺭﺟﻌﺘﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻐﺘ ِ ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺃﰉ ﻣﻮﺳﻰ ،ﻭﻋﺒﺎﺩﺓ ،ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ،ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻛﻤﺎ ﰲ ﻣﺼﻨﻒ ﻭﻛﻴﻊ ،ﻋﻦ ﻋﻴﺴﻰ ﺍﳋﻴﺎﻁ، ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﺛﻼﺛﺔ ﻋﺸﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ج ﺍﳋﻴﺮ ﻓﺎﳋﻴﺮ ،ﻣﻨﻬﻢ :ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ، ﺴ ﹾﻞ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ. ﻭﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻧﻪ ﺃﺣ ﻖ ﺎ ﻣﺎ ﱂ ﺗﻐﺘ ِ ﻭﰱ $ﻣﺼﻨﻔﻪ #ﺃﻳﻀﺎﹰ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺭﺍﺷﺪ ،ﻋﻦ ﻣﻜﺤﻮﻝ ،ﻋﻦ ﻣﻌﺎﺫ ﺍﺑﻦ ﺟﺒﻞ ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ﻣﺜﻠﹸﻪ. ﻭﰱ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺭﻓﻴﻊ ،ﻋﻦ ﺃﰉ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﰉ ﺑﻦ ﻛﻌﺐ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺃﰉ ﺑﻦ ﻛﻌﺐ :ﺃﺭﻯ ﺃﻧﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻗﺎﻝ :ﺃﺭﺳﻞ ﻋﺜﻤﺎﻥ ﺇﱃ ﺃ ﺃﺣﻖ ﺎ ﺣﱴ ﺗﻐﺘﺴﻞ ﻣﻦ ﺣﻴﻀﺘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﲢﻞ ﳍﺎ ﺍﻟﺼﻼﺓﹸ ،ﻗﺎﻝ :ﻓﻤﺎ ﺃﻋﻠﻢ ﻋﺜﻤﺎﻥ ﺇﻻ ﺃﺧﺬ ﺑﺬﻟﻚ).(١ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٠٩٨٧
٤١٣ ﻭﰱ $ﻣﺼﻨﻔﻪ #ﺃﻳﻀﹰﺎ :ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺭﺍﺷﺪ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ ،ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﺑﻦ ﺤﻞﱡ ﳍﺎ ﺍﻟﺼﻼﺓ).(١ ﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﺗ ِ ﺴ ﹶﻞ ﻣﻦ ﺍ ﹶ ﲔ ﺣﱴ ﺗﻐﺘ ِ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ :ﻻ ﺗﺒ ﻓﻬﻮﻻﺀ ﺑﻀﻌﺔ ﻋﺸﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﺔ .ﻗﺎﻝ ﺷﺮﻳﻚ :ﻟﻪ ﺍﻟﺮﺟﻌﺔ ﻭﺇﻥ ﻓﺮﻃﺖ ﰲ ﺍﻟﻐﺴﻞ ﻋﺸﺮﻳ ﻦ ﺳﻨﺔ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﻭﺍﻟﺜﺎﱏ :ﺃﺎ ﺗﻨﻘﻀﻰ ﲟﺠﺮﺩ ﻃﻬﺮﻫﺎ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻻ ﺗ ِﻘﻒ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻗﻮﻟﻪ ﺍﻟﻘﺪﱘ ﺣﻴﺚ ﻛﺎﻥ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ: ﺍﳊﻴﺾ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺍﳋﻄﺎﺏ. ﺖ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﺎ ﰲ ﻋﺪﺎ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ ،ﻭﻟِﺰﻭﺟﻬﺎ ﺭﺟﻌﺘﻬﺎ ﺣﱴ ﳝﻀﻰ ﻋﻠﻴﻬﺎ ﻭﻗ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﻃﻬﺮﺕ ﰲ ﻭﻗﺘﻬﺎ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺜﻮﺭﻯ ،ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻦ ﺃﲪﺪ :ﺣﻜﺎﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﻋﻨﻪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻟﻜﻦ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺍﻟﺪﻡ ﻷﻗ ﱢﻞ ﺍﳊﻴﺾ ،ﻭﺇﻥ ﺍﻧﻘﻄﻊ ﺖ ﺍﻟﻌﺪﺓ ﻋﻨﻬﺎ ﲟﺠﺮ ِﺩ ﺍﻧﻘﻄﺎﻋﻪ. ﺍﻟﺪﻡ ﻷﻛﺜﺮﻩ ،ﺇﻧﻘﻀ ِ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﺎ ﺍﻷﻃﻬﺎﺭ ،ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻮﺿﻌﲔ ،ﺃﺣﺪﳘﺎ :ﻫﻞ ﻳﺸﺘﺮﻁ ﻛﻮﻥ ﺍﻟﻄﻬﺮ ﻣﺴﺒﻮﻗﹰﺎ ﺑﺪﻡ ﻗﺒﻠﻪ ،ﺃﻭ ﻻ ﻳﺸﺘﺮﻁ ﺫﻟﻚ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﳍﻢ ،ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ .ﺃﺣﺪﳘﺎ :ﻳﺤﺘﺴﺐ ،ﻷﻧﻪ ﻃﻬﺮ ﺑﻌﺪﻩ ﺣﻴﺾ ﻓﻜﺎﻥ ﻗﺮﺀﺍﹰ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻗﺒﻠﻪ ﺣﻴﺾ. ﻭﺍﻟﺜﺎﱏ :ﻻ ﻳﺤﺘﺴﺐ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻧﺺ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﳉﺪﻳﺪ ،ﻷﺎ ﻻ ﺗﺴﻤﻰ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ ﺇﻻ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ. ﺾ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱏ :ﻫﻞ ﺗﻨﻘﻀﻰ ﺍﻟﻌﺪﺓ ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﻻ ﺗﻨﻘﻀﻰ ﺣﱴ ﲢﻴ ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠﺔﹰ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ،ﻭﳘﺎ ﻗﻮﻻﻥ ﻣﻨﺼﻮﺻﺎﻥ ﻟﻠﺸﺎﻓﻌﻰ ،ﻭﻷﺻﺤﺎﺑﻪ ﻭﺟﻪ ﺛﺎﻟﺚ :ﺇﻥ ﺣﺎﺿﺖ ﻟﻠﻌﺎﺩﺓ ،ﺍﻧﻘﻀﺖ ﺍﻟﻌِﺪ ﹸﺓ ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﳊﻴﻀﺔ .ﻭﺇﻥ ﺣﺎﺿﺖ ﻟِﻐﲑ ﺾ ﺣﱴ ﳝﻀﻰ ﺍﻟﻌﺎﺩﺓ ،ﺑﺄﻥ ﻛﺎﻧﺖ ﻋﺎﺩﺎ ﺗﺮﻯ ﺍﻟﺪﻡ ﰲ ﻋﺎﺷﺮ ﺍﻟﺸﻬﺮ ،ﻓﺮﺃﺗﻪ ﰲ ﺃﻭﻟﻪ ،ﱂ ﺗﻨﻘ ِ ﻋﻠﻴﻬﺎ ﻳﻮﻡ ﻭﻟﻴﻠﺔ .ﰒ ﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﳏﺴﻮﺑﹰﺎ ﻣﻦ ﺍﻟﻌﺪﺓ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ،ﺗﻈﻬ ﺮ ﻓﺎﺋﺪﻤﺎ ﰲ ﺭﺟﻌﺘﻬﺎ ﰲ ﻭﻗﺘﻪ ،ﻓﻬﺬﺍ ﺗﻘﺮﻳﺮ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﻗﺮﺍﺀ. ﻗﺎﻝ ﻣﻦ ﻧﺺ :ﺇﺎ ﺍﳊﻴﺾ :ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻭﺟﻮﻩ. ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١١٠٠٠ﻭﻋﻤﺮ ﺑﻦ ﺭﺍﺷﺪ ﺑﻦ ﺷﺠﺮﺓ ﺿﻌﻴﻒ.
٤١٤ ﺴ ِﻬ ﻦ ﺛﹶﻼﹶﺛ ﹶﺔ ﻗﹸﺮﻭﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﺇﻣﺎ ﺃﻥ ﺼ ﻦ ﺑِﺄﻧﻔﹸ ِ ﺃﺣﺪﻫﺎ :ﺃﻥ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ﴿ :ﻳﺘ ﺮﺑ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻃﻬﺎﺭ ﻓﻘﻂ ،ﺃﻭ ﺍﳊﻴﺾ ﻓﻘﻂ ،ﺃﻭ ﳎﻤﻮﻋﻬﻤﺎ .ﻭﺍﻟﺜﺎﻟﺚ :ﳏﺎﻝ ﺇﲨﺎﻋﺎﹰ ،ﺣﱴ ﻋﻨﺪ ﻣﻦ ﻳﺤ ِﻤﻞﹸ ﺍﻟﻠﻔﻆ ﺍﳌﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ .ﻭﺇﺫﺍ ﺗﻌﻴﻦ ﲪﻠﻪ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ،ﻓﺎﳊﻴﺾ ﺃﻭﱃ ﺑﻪ ﻟﻮﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﺎ ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻃﻬﺎﺭ ﻓﺎﳌﻌﺘﺪﺓ ﺎ ﻳﻜﻔﻴﻬﺎ ﻗﹶﺮﺁﻥِ ،ﻭﳊﻈ ﹸﺔ ﻣﻦ ﺍﻟﺜﺎﻟﺚ، ﻭﺇﻃﻼﻕ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﻫﺬﺍ ﳎﺎﺯ ﺑﻌﻴﺪ ﻟﻨﺼﻴﺔ ﺍﻟﺜﻼﺛﺔ ﰲ ﺍﻟﻌﺪﺩ ﺍﳌﺨﺼﻮﺹ. ﻓﺈﻥ ﻗﻠﺘﻢ :ﺑﻌﺾ ﺍﻟﻄﻬﺮ ﺍﳌﻄﻠﻖ ﻓﻴﻪ ﻋﻨﺪﻧﺎ ﻗﺮﺀ ﻛﺎﻣﻞ ،ﻗﻴﻞ :ﺟﻮﺍﺑﻪ ﻣِﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻫﺬﺍ ﳐﺘﻠﻒ ﻓﻴﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﻠﻢ ﺗﺠﻤﻊ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﻘﹶﺮﺀ ﻗﺮﺀ ﻗﻂﱡ ،ﻓﺪﻋﻮﻯ ﻫﺬﺍ ﻳﻔﺘ ِﻘﺮ ﺇﱃ ﺩﻟﻴﻞ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﻫﺬﺍ ﺩﻋﻮﻯ ﻣﺬﻫﺒﻴﺔ ،ﺃﻭﺟﺐ ﲪ ﹶﻞ ﺍﻵﻳﺔ ﻋﻠﻴﻬﺎ ﺇﻟﺰﺍ ﻡ ﻛﻮﻥ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ، ﺴ ﺮ ﺎ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﺤﻤﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻐﺔ ،ﻭﻻ ﻳﻌﻘﻞ ﰲ ﺍﻟﻠﻐﺔ ﻗﻂﱡ ﺃﻥ ﻭﺍﻟﺪﻋﺎﻭﻯ ﺍﳌﺬﻫﺒﻴﺔ ﻻ ﻳﻔ ﺍﻟﻠﺤﻈﺔ ﻣﻦ ﺍﻟﻄﱡﻬﺮ ﺗﺴﻤﻰ ﻗﺮﺀﹰﺍ ﻛﺎﻣﻼﹰ ،ﻭﻻ ﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺪﻋﻮﺍﻩ ﻻ ﺗﺜﺒﺖ ﻼ ﻭﻻ ﺇﲨﺎﻋﺎﹰ ،ﻭﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﺍﳊﻤﻞ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳊﻤﻞ ﺷﻰﺀ ،ﻭﺍﻟﻮﺿﻊ ﺷﻰﺀ ﺁﺧﺮ، ﻧﻘ ﹰ ﺕ ﺍﻟﻮﺿﻊ ﻟﻐﺔ ﺃﻭ ﺷﺮﻋﹰﺎ ﺃﻭ ﻋﺮﻓﹰﺎ. ﻭﺇﳕﺎ ﻳﻔﻴﺪ ﺛﺒﻮ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻘﺮﺀ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﲰﹰﺎ ﻤﻮﻉ ﺍﻟﻄﻬﺮ ،ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﲰﹰﺎ ﻤﻮﻉ ﺍﳊﻴﻀﺔ ﺃﻭ ﻟﺒﻌﻀﻪ ،ﺃﻭ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻟﻔﻈﻴﺎ ،ﺃﻭ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻣﻌﻨﻮﻳﺎ ،ﻭﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻃﻠ ﹲﺔ ﻓﺘﻌﻴﻦ ﺍﻷﻭﻝ ،ﺃﻣﺎ ﺑﻄﻼ ﹸﻥ ﻭﺿﻌﻪ ﻟﺒﻌﺾ ﺍﻟﻄﻬﺮ ،ﻓﻸﻧﻪ ﻳﻠﺰ ﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻬ ﺮ ﺍﻟﻮﺍ ِﺣﺪ ﻋ ﺪ ﹶﺓ ﺃﻗﺮﺍﺀ ،ﻭﻳﻜﻮﻥ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﻟﻔﻆ $ﺍﻟﻘﺮﺀ #ﻓﻴﻪ ﳎﺎﺯﹰﺍ .ﻭﺃﻣﺎ ﺑﻄﻼ ﹸﻥ ﺍﻻﺷﺘﺮﺍﻙ ﺍﳌﻌﻨﻮﻯ ،ﻓﻤﻦ ﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻄﻬﺮ ﺍﻟﻮﺍﺣﺪ ﺃﻧﻪ ﻋِﺪﺓ ﺃﻗﺮﺍﺀ ﺣﻘﻴﻘﺔ .ﻭﺍﻟﺜﺎﱏ: ﻭﺟﻬﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳ ﺃﻥ ﻧﻈ ﲑ ﻩ ﻭﻫﻮ ﺍﳊﻴﺾ ﻻ ﻳﺴﻤﻰ ﺟﺰﺅﻩ ﻗﺮﺀﹰﺍ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﻭﺿﻊ ﺍﻟﻘﺮﺀ ﳍﻤﺎ ﻟﻐﺔ ﻻ ﳜﺘِﻠﻒ، ﻭﻫﺬﺍ ﻻﺧﻔﺎﺀ ﺑﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﲣﺘﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﹸﻛﻠﱢﻪ ﻭﺟﺰﺋﻪ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻟﻔﻈﻴﺎ، ﺏ ﻣﻦ ﻭﻳﺤﻤﻞ ﺍﳌﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ،ﻓﺈﻧﻪ ﺃﺣﻔﻆﹸ ،ﻭﺑﻪ ﲢﺼﻞ ﺍﻟﱪﺍﺀﺓ ﺑﻴﻘﲔ .ﻗﻴﻞ :ﺍﳉﻮﺍ ﺼ ﺢ ﺍﺷﺘﺮﺍﻛﻪ ﻛﻤﺎ ﺗﻘﺪﻡ .ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﺻﺢ ﺍﺷﺘﺮﺍﻛﻪ ،ﱂ ﳚﺰ ﻭﺟﻬﲔ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﻳ ِ ﲪﻠﹸﻪ ﻋﻠﻰ ﳎﻤﻮﻉ ﻣﻌﻨﻴﻴﻪ. ﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﺠﻮ ﺯ ﲪﻞ ﺍﳌﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ،ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﻣﻦ ﻳﺠﻮﺯ ﲪﻠﻪ
٤١٥ ﻋﻠﻴﻬﻤﺎ ،ﻓﺈﳕﺎ ﻳﺠﻮﺯﻭﻧﻪ ﺇﺫﺍ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﻤﺎ ﻣﻌﹰﺎ .ﻓﺈﺫﺍ ﱂ ﻳﺪﻝ ﺍﻟﺪﻟﻴﻞ ﻭﻗﻔﻮﻩ ﺣﱴ ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺃﺣﺪﳘﺎ ،ﺃﻭ ﺇﺭﺍﺩﻤﺎ ،ﻭﺣﻜﻰ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺍﻟﻘﺎﺿﻰ ﺃﰉ ﺑﻜﺮ ،ﺃﻧﻪ ﺇﺫﺍ ﲡﺮﺩ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ ،ﻭﺟﺐ ﲪﻠﹸﻪ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ ،ﻛﺎﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻷﻧﻪ ﺃﺣﻮﻁ، ﺇﺫ ﻟﻴﺲ ﺃﺣﺪﳘﺎ ﺃﻭﱃ ﺑﻪ ﻣﻦ ﺍﻵﺧﺮ ،ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﻣﻌﲎ ﺛﺎﻟﺚ ،ﻭﺗﻌﻄﻴﹸﻠ ﻪ ﻏﲑ ﳑﻜﻦ ،ﻭﳝﺘِﻨﻊ ﺖ ﺍﻟﻌﻤﻞ ،ﻭﱂ ﻳﺘﺒﻴ ﻦ ﺃﻥ ﺃﺣﺪﳘﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺗﺄﺧ ﲑ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﳊﺎﺟﺔ .ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻗ ﺑﻌﻴﻨﻪ ،ﻋِﻠ ﻢ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﻏ ﲑ ﻣﺮﺍﺩﺓ ،ﺇﺫ ﻟﻮ ﺃﺭﻳﺪﺕ ﻟﺒﻴﻨﺖ ،ﻓﺘﻌﻴﻦ ﺍﺎﺯ ،ﻭﻫﻮ ﳎﻤﻮﻉ ﺍﳌﻌﻨﻴﲔ ،ﻭﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﳊﻤﻞ ﻋﻠﻴﻬﻤﺎ ﺑﺎﳊﻘﻴﻘﺔ ﻳﻘﻮﻝ :ﳌﺎ ﱂ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﺮﺍ ﺩ ﺃﺣﺪﳘﺎ ﻋﻠﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﻛﻠﻴﻬﻤﺎ. ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﰲ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺍﻟﻘﺎﺿﻰ ﻧﻈﺮ ،ﺃﻣﺎ ﺍﻟﻘﺎﺿﻰ ،ﻓﻤﻦ ﺃﺻﻠﻪ ﺍﻟﻮﻗﻒ ﰲ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ،ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﲪﻠﹸﻬﺎ ﻋﻠﻰ ﺠ ِﺰﻡ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻻﺳﺘﻐﺮﺍﻕ ﺇﻻ ﺑﺪﻟﻴﻞ ،ﻓﻤﻦ ﻳ ِﻘﻒ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ ﻛﻴﻒ ﻳ ﻕ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ ﻭﺇﳕﺎ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﰲ ﻛﺘﺒﻪ ﺇﺣﺎﻟﺔ ﺍﻻﺷﺘﺮﺍﻙ ﺭﺃﺳﺎﹰ ،ﻭﻣﺎ ﻳﺪﻋﻰ ﻓﻴﻪ ﺑﺎﻻﺳﺘﻐﺮﺍ ِ ﺍﻻﺷﺘﺮﺍﻙ ،ﻓﻬﻮ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺘﻮﺍﻃﻰﺀ ،ﻭﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻰ ،ﻓﻤﻨﺼﺒﻪ ﰲ ﺍﻟﻌﻠﻢ ﺃﺟﻞﱡ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ،ﻭﺇﳕﺎ ﺍﺳﺘﻨﺒﻂ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻪ :ﺇﺫﺍ ﺃﻭﺻﻰ ﳌﻮﺍﻟﻴﻪ ﺗﻨﺎﻭﻝ ﺍﳌﻮﱃ ﻣِﻦ ﻓﻮﻕ ﻭ ِﻣ ﻦ ﺃﺳﻔﻞ ،ﻭﻫﺬﺍ ﻗﺪ ﻳﻜﻮ ﹸﻥ ﻗﺎﻟﻪ ﻻﻋﺘﻘﺎﺩﻩ ﺃﻥ ﺍﳌﻮﱃ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺘﻮﺍﻃِﺌﺔ ،ﻭﺃﻥ ﻣﻮﺿﻌﻪ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻧﻪ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺘﻀﺎﻳﻘﺔ ،ﻛﻘﻮﻟﻪ $ﻣ ﻦ ﹸﻛﻨ ﺖ ﻣ ﻮ ﹶﻻﻩ ﹶﻓﻌﻠﻲ ﻣ ﻮ ﹶﻻﻩ (١)#ﻭﻻ ﻳﻠﺰ ﻡ ﻣِﻦ ﻫﺬﺍ ﺃﻥ ﻳﺤﻜﻰ ﻋﻨﻪ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﰲ ﺍﻷﲰﺎﺀ ﺍﻟﱴ ﻟﻴﺲ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻗﺪ ﺭ ﻣﺸﺘﺮﻙ ﺃﻥ ﺗﺤ ﻤ ﹶﻞ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ. ﰒ ﺍﻟﺬﻯ ﻳﺪﻝﱡ ﻋﻠﻰ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﰲ ﻣﻌﻨﻴﻴﻪ ﺇﳕﺎ ﻫﻮ ﳎﺎﺯ ،ﺇﺫ ﻭﺿﻌ ﻪ ﻟِﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻆ ﺍﳌﻄﻠﻖ ﻻ ﳚﻮ ﺯ ﲪﻠﻪ ﻋﻠﻰ ﺍﺎﺯ ،ﺑﻞ ﳚﺐ ﲪﻠﹸﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻧﻔﺮﺍﺩ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ،ﻭﺍﻟﻠﻔ ﹸ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﻗﹸ ﺪ ﺭ ﺃﻧﻪ ﻣﻮﺿﻮﻉ ﳍﻤﺎ ﻣﻨﻔﺮﺩﻳﻦ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳎﺘﻤﻌﲔ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻟﻪ ﺣﻴﻨﺌﺬ ﺛﻼﺛ ﹸﺔ ﻣﻔﺎﻫﻴﻢ ،ﻓﺎﳊﻤﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﺎﻫﻴﻤﻪ ﺩﻭ ﹶﻥ ﻏﲑﻩ ﺑﻐﲑ ﻣﻮﺟﺐ ﳑﺘﻨﻊ. ) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٥٢ ،١١٩ ،١١٨ ،٨٤/١ﻣﻦ ﻣﺴﻨﺪ ﻋﻠﻲ.
٤١٦ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺴﺘﺤﻴ ﹸﻞ ﲪﻠﹸﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻪ ،ﺇﺫ ﲪﻠﹸﻪ ﻋﻠﻰ ﻫﺬﺍ ﻭﺣﺪﻩ، ﻭﻋﻠﻴﻬﻤﺎ ﻣﻌﹰﺎ ﻣﺴﺘﻠﺰﻡ ﻟﻠﺠﻤﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ ،ﻓﻴﺴﺘﺤﻴ ﹸﻞ ﲪﻠﹸﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻪ ،ﻭﲪﻠﹸﻪ ﻋﻠﻴﻬﻤﺎ ﻣﻌﹰﺎ ﲪ ﹲﻞ ﻟﻪ ﻋﻠﻰ ﺑﻌﺾ ﻣﻔﻬﻮﻣﺎﺗﻪ ،ﻓﺤﻤﻠﹸﻪ ﻋﻠﻰ ﲨﻴﻌﻬﺎ ﻳﺒ ِﻄﻞﹸ ﲪﻠﻪ ﻋﻠﻰ ﲨﻴﻌﻬﺎ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻫﻬﻨﺎ ﺃﻣﻮﺭﹰﺍ .ﺃﺣﺪﻫﺎ :ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺣﺪﻫﺎ ،ﻭﺍﻟﺜﺎﱏ :ﺍﳊﻘﻴﻘﺔ ﺍﻷﺧﺮﻯ ﻭﺣﺪﻫﺎ ،ﻭﺍﻟﺜﺎﻟﺚ :ﳎﻤﻮﻋﻬﻤﺎ ،ﻭﺍﻟﺮﺍﺑﻊ :ﳎﺎﺯ ﻫﺬﻩ ﻭﺣﺪﻫﺎ ،ﻭﺍﳋﺎﻣﺲ :ﳎﺎﺯ ﺍﻷﺧﺮﻯﻭﺣﺪﻫﺎ ،ﻭﺍﻟﺴﺎﺩﺱ :ﳎﺎﺯﳘﺎ ﻣﻌﺎﹰ ،ﻭﺍﻟﺴﺎﺑﻊ :ﺍﳊﻘﻴﻘﺔ ﻭﺣﺪﻫﺎ ﻣﻊ ﳎﺎﺯِﻫﺎ ،ﻭﺍﻟﺜﺎﻣﻦ: ﺍﳊﻘﻴﻘﺔ ﻣﻊ ﳎﺎﺯ ﺍﻷﺧﺮﻯ .ﻭﺍﻟﺘﺎﺳﻊ :ﺍﳊﻘﻴﻘ ﹸﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻊ ﳎﺎﺯﳘﺎ ،ﻭﺍﻟﻌﺎﺷﺮ :ﺍﳊﻘﻴﻘﺔ ﺍﻷﺧﺮﻯ ﻣﻊ ﳎﺎﺯﻫﺎ ،ﻭﺍﳊﺎﺩﻯ ﻋﺸﺮ :ﻣﻊ ﳎﺎﺯ ﺍﻷﺧﺮﻯ ،ﻭﺍﻟﺜﺎﱏ ﻋﺸﺮ :ﻣﻊ ﳎﺎﺯﳘﺎ ،ﻓﻬﺬﻩ ﻼ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻘﻴﻘﺔ ،ﻭﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﺎﺯ ،ﻓﺘﻌﻴﲔ ﻣﻌﲎ ﻭﺍﺣﺪ ﺍﺛﻨﺎ ﻋﺸﺮ ﳏﻤ ﹰ ﳎﺎﺯﻯ ﺩﻭ ﹶﻥ ﺳﺎﺋﺮ ﺍﺎﺯﺍﺕ ،ﻭﺍﳊﻘﺎﺋﻖ ﺗﺮﺟﻴ ﺢ ﻣِﻦ ﻏﲑ ﻣﺮﺟﺢ ،ﻭﻫﻮ ﳑﺘﻨﻊ. ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﻟﻮ ﻭﺟﺐ ﲪﻠﹸﻪ ﻋﻠﻰﺍﳌﻌﻨﻴﲔ ﲨﻴﻌﹰﺎ ﻟﺼﺎﺭ ﻣﻦ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ،ﻷﻥ ﺣﻜﻢ ﺏ ﲪﻠﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﻔﺮﺩﺍﺗﻪ ﻋﻨﺪ ﺍﻟﺘﺠﺮﺩ ﻣِﻦ ﺍﻟﺘﺨﺼﻴﺺ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻭﺟﻮ ﻛﺬﻟﻚ ،ﳉﺎﺯ ﺍﺳﺘﺜﻨﺎﺀ ﺃﺣ ِﺪ ﺍﳌﻌﻨﻴﲔ ﻣﻨﻪ ،ﻭﻟﺴﺒﻖ ﺇﱃ ﺍﻟﺬﻫﻦ ﻣﻨﻪ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﺍﻟﻌﻤﻮﻡ، ﻭﻛﺎﻥ ﺍﳌﺴﺘﻌ ِﻤ ﹸﻞ ﻟﻪ ﰲ ﺃﺣﺪ ﻣﻌﻨﻴﻴﻪ ﲟﱰﻟﺔ ﺍﳌﺴﺘﻌﻤ ِﻞ ﻟﻼﺳﻢ ﺍﻟﻌﺎﻡ ﰲ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻪ ،ﻓﻴﻜﻮﻥ ﻣﺘﺠﻮﺯﹰﺍ ﰲ ﺧﻄﺎﺑﻪ ﻏﲑ ﻣﺘﻜﻠﻢ ﺑﺎﳊﻘﻴﻘﺔ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﺳﺘﻌﻤﻠﻪ ﰲ ﻣﻌﻨﻴﻴﻪ ﻏ ﲑ ﳏﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ،ﻭﺇﳕﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻧﻔﻰ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ،ﻭﻟﻮﺟﺐ ﺃﻥ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﺸﻤﻮﻝ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺨﺼﻴﺺ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺑﺬﻟﻚ ﰲ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ،ﻭﻻ ﻳﻨﻔﻰ ﺍﻹﲨِﺎﻝ ﻋﻨﻪ ،ﺇﺫ ﻳﺼ ﲑ ﲟﱰﻟﺔ ﺳﺎﺋﺮ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ ،ﻭﺃﺣﻜﺎﻡ ﺍﻷﲰﺎﺀ ﺍﳌﺸﺘﺮﻛﺔ ﻻ ﺗﻔﺎﺭﻕ ﺃﺣﻜﺎﻡ ﺍﻷﲰﺎﺀ ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﺬﺍ ﳑﺎ ﻳﻌﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺍﻟﻠﻐﺔ ،ﻭﻟﻜﺎﻧﺖ ﺍﻷﻣﺔ ﻗﺪ ﺃﲨﻌﺖ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﲪﻠﻬﺎ ﻋﻠﻰ ﺧﻼﻑ ﻇﺎﻫﺮﻫﺎ ﻭﻣﻄﻠﻘﻬﺎ ﺇﺫ ﱂ ﻳﺼﺮ ﺃﺣ ﺪ ﻣﻨﻬﻢ ﺇﱃ ﲪﻞ $ﺍﻟﻘﺮﺀ# ﻋﻠﻰ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ ﻣﻌﺎﹰ ،ﻭﺬﺍ ﻳﺘﺒﲔ ﺑﻄﻼﻥ ﻗﻮﳍﻢ :ﲪﻠﻪ ﻋﻠﻴﻬﻤﺎ ﺃﺣﻮﻁﹸ ،ﻓﺈﻧﻪ ﻟﻮ ﻗﹸ ﺪ ﺭ ﺝ ﻋﻦ ﺍﻻﺣﺘﻴﺎﻁ .ﺇﻥ ﻗﻴﻞ: ﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺛﻼﺛ ِﺔ ﻣﻦ ﺍﳊﻴﺾ ﻭﺍﻷﻃﻬﺎﺭ ،ﻟﻜﺎﻥ ﻓﻴﻪ ﺧﺮﻭ ﳓﻤﻠﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ،ﻓﻬﻮ ﺧﻼﻑ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺇﺫ ﺗﺼﲑ ﺍﻷﻗﺮﺍﺀ ﺳﺘﺔ. ﻗﻮﳍﻢ :ﺇﻣﺎ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺑﻌﻴﻨﻪ ،ﺃﻭ ﻋﻠﻴﻬﻤﺎ ﺇﱃ ﺁﺧﺮﻩ ﻗﻠﻨﺎ :ﻣﺜ ﹸﻞ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﺮﻯ ﻋﻦ ﺩﻻﻟﺔ ﺗﺒﲔ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻛﻤﺎ ﰲ ﺍﻷﲰﺎﺀ ﺍﻤﻠﺔ ،ﻭﺇﻥ ﺧﻔﻴﺖ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﺘﻬﺪﻳﻦ ،ﻓﻼ ﻳﻠﺰ ﻡ ﺃﻥ ﺗﻜﻮﻥ ﺧﻔﻴﺔ ﻋﻦ ﳎﻤﻮﻉ ﺍﻷﻣﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﻋﻦ
٤١٧ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ،ﻓﺎﻟﻜﻼﻡ ،ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻄﻠﻘﹸﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ. ﻭﺇﺫﺍ ﺗﻌﲔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺀ ﰲ ﺍﻵﻳﺔ ﺃﺣﺪﳘﺎ ﻻ ﻛﻼﳘﺎ ،ﻓﺈﺭﺍﺩﺓ ﺍﳊﻴﺾ ﺃﻭﱃ ﻟﻮﺟﻮﻩ .ﻣﻨﻬﺎ: ﻣﺎ ﺗﻘﺪﻡ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺀ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬﺮ ﻣﻨﻪ ﰲ ﺍﻟﻄﻬﺮ ،ﻓﺈﻢ ﻳﺬﻛﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ ﻟﻠﻔﻈﻪ ،ﰒ ﻳﺮﺩﻓﻮﻧﻪ ﺑﻘﻮﳍﻢ :ﻭﻗﻴﻞ ،ﺃﻭ ﻗﺎﻝ ﻓﻼﻥ ،ﺃﻭ ﻳﻘﺎﻝ ،ﻋﻠﻰ ﺍﻟﻄﻬﺮ ،ﺃﻭ ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﻄﻬﺮ ،ﻓﻴﺠﻌﻠﻮﻥ ﺗﻔﺴﲑﻩ ﺑﺎﳊﻴﺾ ﻛﺎﳌﺴﺘﻘﺮ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺴﺘﻔﻴﺾ ،ﻭﺗﻔﺴﲑﻩ ﺑﺎﻟﻄﻬ ِﺮ ﻗﻮﻝ ﻗﻴﻞ .ﻭﻫﺎﻙ ﺣﻜﺎﻳ ﹸﺔ ﺃﻟﻔﺎﻇﻬﻢ .ﻗﺎﻝ ﺍﳉﻮﻫﺮﻯ :ﺍﻟﻘﹶﺮﺀ ﺑﺎﻟﻔﺘﺢ :ﺍﳊﻴﺾ ،ﻭﺍﳉﻤﻊ ﺃﻗﺮﺍﺀ ﺻﹶ ﻭﻗﹸﺮﻭﺀ ،ﰲ ﺍﳊﺪﻳﺚ$ :ﻻ ﻼ ﹶﺓ ﹶﺃﻳﺎ ﻡ ﺃﻗﹾﺮﺍﺋِﻚ.(١)# ﺍﻟﻘﹶﺮﺀ ﺃﻳﻀﹰﺎ :ﺍﻟﻄﻬﺮ ،ﻭﻫﻮ ﻣﻦ ﺍﻷﺿﺪﺍﺩ.ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺍﻷﻗﺮﺍﺀ :ﺍﳊﻴﺾ ،ﰒ ﻗﺎﻝ: ﺕ ﺍﳌﺮﺃﺓ :ﺇﺫﺍ ﺣﺎﺿﺖ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ: ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ،ﻭﻗﺎﻝ ﺍﻟﻜِﺴﺎﺋﻰ :ﻭﺍﻟﻔﹶﺮﺍﺀ ﺃﻗﺮﺃ ِ ﺍﻟﻘﹸﺮﻭﺀ :ﺃﻭﻗﺎﺕ ،ﻳﻜﻮﻥ ﻟﻠﻄﻬﺮ ﻣﺮﺓ ،ﻭﻟﻠﺤﻴﺾ ﻣﺮﺓ ،ﻭﺍﻟﻮﺍﺣﺪ ﻗﹶﺮﺀ ﻭﻳﻘﺎﻝ :ﺍﻟﻘﺮﺀ :ﻭﻫﻮ ﺍﻟﻄﻬﺮ ،ﰒ ﻗﺎﻝ :ﻭﻗﻮﻡ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺃﻥ ﺍﻟﻘﺮﺀ ﺍﳊﻴﺾ ،ﻓﺤﻜﻲ ﻗﻮ ﹶﻝ ﻣ ﻦ ﺟﻌﻠﻪ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﺃﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ ،ﻭﻗﻮ ﹶﻝ ﻣﻦ ﺟﻌﻠﻪ ﻷﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ،ﻭﻗﻮ ﹶﻝ ﻣﻦ ﺟﻌﻠﻪ ﻷﻭﻗﺎﺕ ﺍﳊﻴﺾ ،ﻭﻛﺄﻧﻪ ﱂ ﳜﺘﺮ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ،ﺑﻞ ﺟﻌﻠﻪ ﻷﻭﻗﺎﻤﺎ .ﻗﺎﻝ :ﻭﺃﻗﺮﺃﺕ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺣﻴﺾ ﺇﱃ ﻃﻬﺮ ،ﻭﻣﻦ ﻃﻬﺮ ﺇﱃ ﺣﻴﺾ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺕ ﺍﻟﻄﻬﺮ ﺗﺴﻤﻰ ﻗﺮﻭﺀﺍﹰ ،ﻓﺈﳕﺎ ﻳﺮﻳﺪ ﻣﺴﻤﻰ ﺍﳊﻴﺾ ﰲ ﺣﻘﻴﻘﺘﻪ ﻳﻮﺿﺢ ﺃﻥ ﻣﻦ ﻗﺎﻝ :ﺃﻭﻗﺎ ﺃﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ﺍﻟﱴ ﳛﺘ ِﻮﺷﻬﺎ ﺍﻟﺪﻡ ،ﻭﺇﻻ ﻓﺎﻟﺼﻐﲑﺓ ﻭﺍﻵﻳﺴﺔ ﻻ ﻳﻘﺎﻝ ﻟﺰﻣﻦ ﻃﻬﺮﳘﺎ ﺃﻗﺮﺍﺀ، ﻭﻻ ﻫﻤﺎ ﻣِﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ ﺑﺈﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻠﻐﺔ. ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﱂ ﻳﺴﺘﻌﻤﻞ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ﺇﻻ ﻟﻠﺤﻴﺾ ،ﻭﱂ ﳚﻰﺀ ﻑ ﻣﻦ ﺧﻄﺎﺏ ﻋﻨﻪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺍﺳﺘﻌﻤﺎﻟﹸﻪ ﻟﻠﻄﻬﺮ ،ﻓﺤﻤﻠﹸﻪ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳌﻌﻬﻮﺩ ﺍﳌﻌﺮﻭ ِ ﻚ #ﻭﻫﻮ ﻼ ﹶﺓ ﹶﺃﻳﺎ ﻡ ﹶﺃ ﹾﻗﺮﺍِﺋ ِ ﺼﹶ ﺍﻟﺸﺎﺭﻉ ﺃﻭﱃ ،ﺑﻞ ﻣﺘﻌﲔ ،ﻓﺈﻧﻪ ج ﻗﺎﻝ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ$ :ﺩﻋﻰ ﺍﻟ ج ﺍﳌﻌﺒ ﺮ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺑﻠﻐﺔ ﻗﻮﻣِﻪ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥﹸ ،ﻓﺈﺫﺍ ﻭﺭﺩ ﺍﳌﺸﺘﺮ ﻙ ﰲ ﻛﻼ ِﻣ ِﻪ ﻋﻠﻰ ﺃﺣﺪ ﻣﻌﻨﻴﻴﻪ ،ﻭﺟﺐ ﲪﻠﹸﻪ ﰲ ﺳﺎﺋﺮ ﻛﻼﻣﻪ ﻋﻠﻴﻪ ﺇﺫﺍ ﱂ ﺗﺜﺒﺖ ﺇﺭﺍﺩﺓ ﺍﻵﺧﺮ ﰲ ﺷﻰﺀ ﻣﻦ ﻛﻼﻣﻪ ﺍﻟﺒﺘﺔ ،ﻭﻳﺼ ﲑ ﻫﻮ ﻟﻐ ﹶﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﱴ ﺧﻮﻃﺒﻨﺎ ﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﻌﲎ ﺁﺧﺮ ﰲ ﻛﻼﻡ ﻏﲑﻩ، ) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٧ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٢٦
٤١٨ ﺨﺺ ﻭﻳﺼﲑ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﲣﺼﻴﺺ ﺍﳌﺸﺘﺮﻙ ﺑﺄﺣﺪ ﻣﻌﻨﻴﻴﻪ ،ﻛﻤﺎ ﻳ ﺐ ﺃﺳﺒﺎﺏ ﺍﻻﺷﺘﺮﺍﻙ ﺗﺴﻤﻴﺔ ﺃﺣ ِﺪ ﺍﻟﻘﺒﻴﻠﺘﲔ ﺍﳌﺘﻮﺍﻃﻰ ُﺀ ﺑﺄﺣﺪ ﺃﻓﺮﺍﺩﻩ ،ﺑﻞ ﻫﺬﺍ ﺃﻭﱃ ،ﻷﻥ ﺃﻏﹶﻠ ﺍﻟﺸﻰﺀ ﺑﺎﺳﻢ ،ﻭﺗﺴﻤﻴﺔ ﺍﻷﺧﺮﻯ ﺑﺬﻟﻚ ﺍﻻﺳﻢ ﻣﺴﻤﻰ ﺁﺧﺮ ،ﰒ ﺗﺸﻴﻊ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ،ﺑﻞ ﻗﺎﻝ ﺍﳌﱪﺩ ﻭﻏﲑﻩ :ﻻ ﻳﻘﻊ ﺍﻻﺷﺘﺮﺍ ﻙ ﰲ ﺍﻟﻠﻐﺔ ﺇﻻ ﺬﺍ ﺍﻟﻮﺟﻪ ﺧﺎﺻﺔ ،ﻭﺍﻟﻮﺍﺿﻊ ﱂ ﻳﻀﻊ ﻟﻔﻈﹰﺎ ﻣﺸﺘﺮﻛﹰﺎ ﺍﻟﺒﺘﺔ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺍﻟﺸﺎﺭﻉ ﻟﻔﻆ ﺍﻟﻘﺮﻭﺀ ﰲ ﺍﳊﻴﺾ ،ﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﻟﻐﺘﻪ ،ﻓﻴﺘﻌ ﲔ ﲪﻠﹸﻪ ﻋﻠﻰ ﻣﺎ ﰲ ﻛﻼﻣﻪ .ﻭﻳﻮﺿﺢ ﺫﻟﻚ ﻣﺎ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻣِﻦ ﻗﻮﻟﻪ﴿ :ﻭ ﹶﻻ ﻳ ﺤﻞﱡ ﹶﻟ ﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﻜﺘ ﻤ ﻦ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ﺭﺣﺎ ِﻣ ِﻬ ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻴﺾ، ﻭﺍﳊﻤﻞ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﳌﻔﺴﺮﻳﻦ ،ﻭﺍﳌﺨﻠﻮﻕ ﰲ ﺍﻟﺮﺣﻢ ﺇﳕﺎ ﻫﻮ ﺍﳊﻴﺾ ﺍﻟﻮﺟﻮﺩﻯ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ :ﻫﻮ ﺍﳊﻤﻞ ﻭﺍﳊﻴﺾ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﳊﻤﻞ ،ﻭﺑﻌﻀﻬﻢ :ﺍﳊﻴﺾ ،ﻭﱂ ﲎ ﲜﻤﻊ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ،ﻛﺎﺑﻦ ﻳﻘﻞ ﺃﺣﺪ ﻗﻂﱡ :ﺇﻧﻪ ﺍﻟﻄﻬﺮ ،ﻭﳍﺬﺍ ﱂ ﻳﻨﻘﻠﻪ ﻣﻦ ﻋ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺴ ﻦ ِﻣ ﻦ ﺍﶈﻴ ِ ﺍﳉﻮﺯﻯ ﻭﻏﲑﻩ .ﻭﺃﻳﻀﹰﺎ ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﺤ ﻼﹶﺛﺔﹸ ﺃ ﺷ ﻬﺮٍ ،ﻭﺍﻟﻼﱠﺋ ﻰ ﹶﻟ ﻢ ﻳ ِ ﺍ ﺭﺗﺒﺘ ﻢ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﻀ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻓﺠﻌﻞ ﹸﻛ ﱠﻞ ﺷﻬﺮ ﺑﺈﺯﺍﺀ ﺣﻴﻀﺔ ،ﻭﻋﻠﱠﻖ ﺍﳊﻜﻢ ﺑﻌﺪﻡ ﺍﳊﻴﺾ ﻻ ﺑﻌﺪﻡ ﺍﻟﻄﻬﺮ ﻣﻦ ﺍﳊﻴﺾ. ﻭﺃﻳﻀﹰﺎ ﻓﺤﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟﻨﱮ ج: ﻀﺘﺎ ِﻥ ،#ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ﻼﻕ ﺍ َﻷ ﻣ ِﺔ ﺗﻄﹾﻠﻴ ﹶﻘﺘﺎﻥِ ،ﻭ ِﻋ ﺪﺗﻬﺎ ﺣﻴ $ﹶﻃ ﹶ ﻭﻗﺎﻝ :ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇ ﹼﻻ ﻣﻦ ﺣﺪﻳﺚ ﻣﻈﺎﻫﺮ ﺍﺑﻦ ﺃﺳﻠﻢ ،ﻭﻣﻈﺎﻫﺮ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ ﻕ ﺍﻟ ﻌﺒ ِﺪ ِﺛﻨﺘﺎﻥ ،#ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﰱ ﻟﻔﻆ ﻟﻠﺪﺍﺭﻗﻄﲎ ﻓﻴﻪ$ :ﻃﻼ ﻼﻕ ﺣﺪﻳﺚ ﻋﻄﻴﺔ ﺍﻟ ﻌﻮﰱ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ﹶﻃ ﹶ ﻀﺘﺎ ِﻥ .#ﺃﻳﻀﹰﺎ :ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ :ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ، ﺍ َﻷ ﻣ ِﺔ ﺍﹾﺛﻨﺘﺎﻥِ ،ﻭ ِﻋ ﺪﺗﻬﺎ ﺣﻴ ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ،ﻋﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻋﻦ ﺍﻷﺳﻮﺩ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺃﻣﺮﺕ ﺑﺮﻳﺮﺓ ﺃﻥ ﺗﻌﺘ ﺪ ﺛﻼﺙ ﺣﻴﺾ.ﻭﰱ $ﺍﳌﺴﻨﺪ :#ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺍﻟﻨﱮ ج ﺧﲑ ﺑﺮﻳﺮﺓ ،ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ،ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﻋﺪﺓ ﺍﳊﺮﺓ .ﻭﻗﺪ ﻓﺴﺮ ﻋﺪﺓ ﺍﳊﺮﺓ ﺑﺜﻼﺙ ﺣﻴﺾ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺬﻫﺐ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ؟ ﻗﻴﻞ :ﻟﻴﺲ ﻫﺬﺍ ﺑﺄﻭﻝ ﺣﺪﻳﺚ ﺧﺎﻟﻔﻪ ﺭﻭﺍﻳﻪ ،ﻓﺄﺧﺬ ﺖ ﺑ ِﻦ ﺖ ﻣ ﻌﻮﺫ ،ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ﺍﻣﺮﺃﺓ ﺛﺎﺑ ِ ﺑﺮﻭﺍﻳﺘﻪ ﺩﻭﻥ ﺭﺃﻳﻪ ،ﻭﺃﻳﻀﹰﺎ ﻓﻔﻰ ﺣﺪﻳﺚ ﺍﻟ ﺮﺑﻴ ِﻊ ِﺑﻨ ِ ﻗﻴﺲ ﺍﺑﻦ ﴰﱠﺎﺱ ﳌﺎ ﺍﺧﺘﻠﻌﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻥ ﺗﺘﺮﺑﺺ ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ ،ﻭﺗﻠﺤﻖ ﺑﺄﻫﻠﻬﺎ ،ﺭﻭﺍﻩ
٤١٩ ﺍﻟﻨﺴﺎﺋﻰ. ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﺛﹶﺎﺑﺖ ﺍﺑﻦ ﹶﻗﻴﺲ ﱮ ج ﺃﻥ ﺗﻌﺘ ﺪ ﲝﻴﻀ ٍﺔ. ﺖ ِﻣ ﻦ ﺯ ﻭ ِﺟﻬﺎ ،ﻓﺄﻣﺮﻫﺎ ﺍﻟﻨ ﺍ ﺧﺘﹶﻠ ﻌ ﺖ ﻣﻌﻮﺫ ﺍﺧﺘﻠﻌﺖ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﻣﺮﻫﺎ ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ :ﺃﻥ ﺍﻟ ﺮﺑﻴ ﻊ ﺑﻨ ﱮ ج ﺃﻭ ﺃ ِﻣ ﺮ ﺍﻟﻨ ﺕ ﺃﻥ ﺕ ﺃﻥ ﺗﻌﺘ ﺪ ﲝﻴﻀﺔ .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺍﻟ ﺮﺑﻴ ِﻊ ﺍﻟﺼﺤﻴ ﺢ ﺃﺎ ﺃﹸ ِﻣ ﺮ ﱮج ﺗﻌﺘﺪ ﲝﻴﻀﺔ .ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻫﻮ ِﻋﺪ ﹸﺓ ﺍﻷﻣﺔ ،ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ :ﺃﻥ ﺍﻟﻨ ﺾ ﺕ ﺣ ﻤ ِﻞ ﺣﺘﻰ ﺗﺤﻴ ﻀ ﻊ ﻭ ﹶﻻ ﹶﻏﻴﺮ ﺫﹶﺍ ِ ﻗﺎﻝ ﰲ ﺳﺒﺎﻳﺎ ﺃﻭﻃﺎﺱ $ :ﹶﻻ ﺗﻮﻃﹸﺄ ﺣﺎ ِﻣ ﹲﻞ ﺣﺘﻰ ﺗ ﻀ ﹰﺔ #ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ. ﺣﻴ ﻓﺈﻥ ﻗﻴﻞ :ﻻ ﻧﺴﻠﱢﻢ ﺃﻥ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﺑﺎﳊﻴﻀﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﺑﺎﻟﻄﻬﺮ ﺍﻟﺬﻯ ﻫﻮ ﻗﺒ ﹶﻞ ﺍﳊﻴﻀﺔ ،ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﻟﱪ ،ﻭﻗﺎﻝ :ﻗﻮﳍﻢ :ﺇﻥ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﺣﻴﻀﺔ ﺑﺈﲨﺎﻉ ﻟﻴﺲ ﻛﻤﺎ ﻇﻨﻮﺍ ،ﺑﻞ ﺟﺎﺋﺰ ﳍﺎ ﻋﻨﺪﻧﺎ ﺃﻥ ﺗﻨ ِﻜ ﺢ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﳊﻴﻀﺔ ،ﻭﺍﺳﺘﻴﻘﻨﺖ ﺃﻥ ﺩﻣﻬﺎ ﺩ ﻡ ﺣﻴﺾ ،ﻛﺬﻟﻚ ﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻟﻴﺤﲕ ﺑﻦ ﺃﻛﺜﻢ ﺣﲔ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﰲ ﻣﻨﺎﻇﺮﺗﻪ ﺇﻳﺎﻩ. ﺴﺘﺒﺮﺃ ﻀ ﻊ ﻭﻻ ﺣﺎِﺋ ﹲﻞ ﺣﺘﻰ ﺗ ﻗﻠﻨﺎ :ﻫﺬﺍ ﻳﺮﺩﻩ ﻗﻮﻟﹸﻪ ج $ :ﹶﻻ ﺗﻮ ﹶﻃﺄﹸ ﺍﳊﹶﺎ ِﻣﻞﹸ ﺣﺘﻰ ﺗ ﻀ ٍﺔ.# ﺤﻴ ِﺑ ﻭﺃﻳﻀﹰﺎ ﻓﹶﺎﳌﻘﺼﻮ ﺩ ﺍﻷﺻﻠﻰ ﻣِﻦ ﺍﻟﻌﺪﺓ ﺇﳕﺎ ﻫﻮ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺮﺣﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﻓﻮﺍﺋﺪ ﺃﺧﺮ، ﻭﻟِﺸﺮﻑ ﺍﳊﺮﺓ ﺍﳌﻨﻜﻮﺣﺔ ﻭﺧﻄﺮﻫﺎ ،ﺟﻌﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﺭﲪﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺀ :ﻫﻮ ﺍﻟﻄﻬﺮ ،ﱂ ﲢﺼﻞ ﺑﺎﻟﻘﺮﺀ ﺍﻷﻭﻝ ﺩﻻﻟﺔ ،ﻓﺈﻧﻪ ﻟﻮ ﺟﺎﻣﻌﻬﺎ ﰲ ﺍﻟﻄﻬﺮ ،ﰒ ﻃﻠﻘﻬﺎ ،ﰒ ﺣﺎﺿﺖ ﻛﺎﻥ ﺫﻟﻚ ﻗﺮﺀﹰﺍ ﳏﺴﻮﺑﹰﺎ ﻣﻦ ﺍﻷﻗﺮﺍﺀ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ. ﻭﻣﻌﻠﻮﻡ :ﺃﻥ ﻫﺬﺍ ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺷﻰﺀ ،ﻭﺇﳕﺎ ﺍﻟﺬﻯ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﺍﳊﻴﺾ ﺍﳊﺎﺻﻞ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ،ﻭﻟﻮ ﻃﻠﻘﻬﺎ ﰲ ﻃﻬﺮ ،ﱂ ﻳﺼﺒﻬﺎ ﻓﻴﻪ ،ﻓﺈﳕﺎ ﻳﻌﻠﻢ ﻫﻨﺎ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﺑﺎﳊﻴﺾ ﺍﳌﻮﺟﻮﺩ ﻗﺒ ﹶﻞ ﺍﻟﻄﻼﻕ ،ﻭﺍﻟﻌِﺪﺓ ﻻ ﺗﻜﻮ ﹸﻥ ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻷﺎ ﺣﻜﻤﻪ ،ﻭﺍﳊﻜﻢ ﻻ ﻳﺴِﺒﻖ ﺳﺒﺒﻪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻬ ﺮ ﺍﳌﻮﺟﻮﺩ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﻻ ﺩﻻﻟﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﺃﺻﻼﹰ ،ﱂ ﳚﺰ ﺇﺩﺧﺎﻟ ﻪ ﰲ ﺍﻟﻌِﺪﺩ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻭﻛﺎﻥ ﻣﺜﻠﹸﻪ ﻛﻤﺜﻞ ﺷﺎﻫ ٍﺪ ﻏ ِﲑ ﻣﻘﺒﻮﻝ ،ﻭﻻ ﳚﻮ ﺯ ﺗﻌﻠﻴ ﻖ ﺍﳊﻜﻢ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪ ﻻ ﺷﻬﺎﺩﺓ ﻟﻪ ،ﻳﻮﺿﺤﻪ ﺃﻥ ﺍﻟﻌﺪﺓ ﰲ ﺍﳌﻨﻜﻮﺣﺎﺕ ،ﻛﺎﻻﺳﺘﱪﺍﺀ ﰲ ﺍﳌﻤﻠﻮﻛﺎﺕ.
٤٢٠ ﻭﻗﺪ ﺛﺒﺖ ﺑﺼﺮﻳﺢ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻻﺳﺘﱪﺍﺀ ﺑﺎﳊﻴﺾ ﻻ ﺑﺎﻟﻄﱡﻬﺮ ،ﻓﻜﺬﻟﻚ ﺍﻟ ِﻌ ﺪ ﹸﺓ ﺇﺫ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺑﺘﻌﺪﺩ ﺍﻟﻌِﺪﺓ ،ﻭﺍﻻﻛﺘﻔﺎ ُﺀ ﺑﺎﻻﺳﺘﱪﺍﺀ ﺑﻘﺮﺀ ﻭﺍﺣﺪ ،ﻭﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ﺍﺧﺘﻼﻓﻬﻤﺎ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺀ ،ﻭﺇﳕﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺍﻟﻘﺪﺭ ﺍﳌﻌﺘﱪ ﻣﻨﻬﻤﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﲔ ﻋﻨﻪ :ﺇﻥ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﻳﻜﻮﻥ ﺑﺎﳊﻴﺾ ،ﻭﻓﺮﻕ ﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ،ﺑﺄﻥ ﺍﻟﻌﺪﺓ ﻭﺟﺒﺖ ﻗﻀﺎﺀ ﳊﻖ ﺍﻟﺰﻭﺝ ،ﻓﺎﺧﺘﺼﺖ ﺑﺄﺯﻣﺎﻥ ﺣﻘﻪ ،ﻭﻫﻰ ﺃﺯﻣﺎﻥ ﺍﻟﻄﻬﺮ ،ﻭﺑﺄﺎ ﺗﺘﻜﺮﺭ ،ﻓﺘﻌﻠﻢ ﻣﻌﻬﺎ ﺍﻟﱪﺍﺀﺓ ﺑﺘﻮﺳﻂ ﺍﳊﻴﺾ ﲞﻼﻑ ﺍﻻﺳﺘﱪﺍﺀ ،ﻓﺈﻧﻪ ﻻ ﻳﺘﻜﺮﺭ ،ﻭﺍﳌﻘﺼﻮ ﺩ ﻣﻨﻪ ﳎﺮﺩ ﺍﻟﱪﺍﺀﺓ، ﻓﺎﻛﺘﻔﻰ ﻓﻴﻪ ﲝﻴﻀﺔ .ﻭﻗﺎﻝ ﰲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﺗﺴﺘﱪﺃ ﺑﻄﻬﺮ ﻃﺮﺩﹰﺍ ﻷﺻﻠﻪ ﰲ ﺍﻟﻌِﺪﺩ ،ﻭﻋﻠﻰ ﺖ ﺑﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺴﺒ ﻫﺬﺍ ،ﻓﻬﻞ ﺗﺤﺘﺴﺐ ﺑﺒﻌﺾ ﺍﻟﻄﻬﺮ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ﻷﺻﺤﺎﺑﻪ ،ﻓﺈﺫﺍ ﺍﺣﺘِ ﺿ ﻢ ﺣﻴﻀﺔ ﻛﺎﻣﻠﺔ ﺇﻟﻴﻪ .ﻓﺈﺫﺍ ﻃﻌﻨﺖ ﰲ ﺍﻟﻄﻬﺮ ﺍﻟﺜﺎﱏ ،ﺣﻠﱠﺖ ،ﻭﺇﻥ ﱂ ﲢﺘﺴﺐ ﺑﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺿ ﻢ ﻃﻬﺮ ﻛﺎﻣﻞ ﺇﻟﻴﻪ ،ﻭﻻ ﲢﺘﺴﺐ ﺑﺒﻌﺾ ﺍﻟﻄﻬﺮ ﻋﻨﺪﻩ ﻗﺮﺀﹰﺍ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ. ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺍﳉﻤﻬﻮ ﺭ ﻋﻠﻰ ﺃﻥ ﻋﺪﺓ ﺍﻻﺳﺘﱪﺍﺀ ﺣﻴﻀﺔ ﻻ ﻃﹸﻬﺮ ،ﻭﻫﺬﺍ ﺍﻻﺳﺘﱪﺍﺀ ﰲ ﺣﻖ ﺍﻷﻣﺔ ﻛﺎﻟﻌِﺪﺓ ﰲ ﺣﻖ ﺍﳊﺮﺓ ،ﻗﺎﻟﻮﺍ :ﺑﻞ ﺍﻻﻋﺘﺪﺍﺩ ﰲ ﺣﻖ ﺍﳊﺮﺓ ﺑﺎﳊﻴﺾ ﺃﻭﱃ ﻣﻦ ﺍﻷﻣﺔ ﻣﻦ ﻭﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺣﻘﻬﺎ ﺛﺎﺑﺖ ﺑﺘﻜﺮﻳﺮ ﺍﻟﻘﺮﺀ ﺛﻼﺙ ﺍﺳﺘﱪﺍﺀﺍﺕ ،ﻓﻬﻜﺬﺍ ﻳﻨﺒﻐﻰ ﻁ ﻣِﻦ ﺍﻟﻄﻬﺮ ،ﻓﺈﺎ ﻻ ﺗﺤﺴﺐ ﺑﻘﻴﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻻﻋﺘﺪﺍ ﺩ ﰲ ﺣﻘﻬﺎ ﺑﺎﳊﻴﺾ ﺍﻟﺬﻯ ﻫﻮ ﺃﺣﻮ ﹸ ﺍﳊﻴﻀﺔ ﻗﺮﺀﺍﹰ ،ﻭﺗﺤﺘﺴﺐ ﺑﺒﻘﻴﺔ ﺍﻟﻄﻬﺮ ﻗﺮﺀﹰﺍ. ﳊ ﺮﺓِ ،ﻭﻫﻰ ﺍﻟﺜﺎﺑﺘﺔ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻻﺳﺘﱪﺍﺀ ﺇﳕﺎ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﻓﺮﻉ ﻋﺪﺓ ﺍ ﹸ ﻉ ﺑﺄﻥ ﺟﻌﻠﻪ ﺑﺎﳊﻴﺾ ،ﻓﺎﺳﺘﱪﺍﺀ ﺍﳊﺮﺓ ﺃﻭﱃ، ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﺣﺘﺎﻁ ﻟﻪ ﺍﻟﺸﺎﺭ ﻓﻌِﺪﺓ ﺍﳊﺮﺓ ﺍﺳﺘﱪﺍﺀ ﳍﺎ ،ﻭﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﻋِﺪﺓ ﳍﺎ. ﻭﺃﻳﻀﹰﺎ ﻓﺎﻷﺩﻟﺔ ﻭﺍﻟﻌﻼﻣﺎﺕ ﻭﺍﳊﺪﻭﺩ ﻭﺍﻟﻐﺎﻳﺎﺕ ﺇﳕﺎ ﲢﺼﻞ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻤﻴﺰﺓ ﻋﻦ ﻏﲑﻫﺎ ،ﻭﺍﻟﻄﻬ ﺮ ﻫﻮ ﺍﻷﻣﺮ ﺍﻷﺻﻠﻰ ،ﻭﳍﺬﺍ ﻣﱴ ﻛﺎﻥ ﻣﺴﺘﻤﺮﹰﺍ ﻣﺴﺘﺼﺤﺒﹰﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﻜﻢ ﻳﻔﺮﺩ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺇﳕﺎ ﺍﻷﻣﺮ ﺍﳌﺘﻤﻴﺰ ﻫﻮ ﺍﳊﻴﺾ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺣﺎﺿﺖ ﺗﻐﻴﺮﺕ ﺃﺣﻜﺎﻣﻬﺎ ﻣِﻦ ﺑﻠﻮﻏﻬﺎ ،ﻭﲢﺮﱘ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﻠﱡﺒﺚ ﰲ ﺍﳌﺴﺠﺪ ﻭﻏ ِﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ. ﰒ ﺇﺫﺍ ﺇﻧﻘﻄﻊ ﺍﻟﺪ ﻡ ﻭﺍﻏﺘﺴﻠﺖ ،ﻓﻠﻢ ﺗﺘﻐﲑ ﺃﺣﻜﺎﻣﻬﺎ ﺑﺘﺠﺪﺩ ﺍﻟﻄﻬﺮ ،ﻟﻜﻦ ﻟﺰﻭﺍﻝ ﺍﳌﻐﲑ ﺍﻟﺬﻯ ﻫﻮ ﺍﳊﻴﺾ ،ﻓﺈﺎ ﺗﻌﻮﺩ ﺑﻌﺪ ﺍﻟﻄﻬﺮ ﺇﱃ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﳊﻴﺾ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺠﺪﺩ
٤٢١ ﳍﺎ ﺍﻟﻄﻬﺮ ﺣﻜﻤﺎﹰ ،ﻭﺍﻟﻘﺮﺀ ﺃﻣﺮ ﻳﻐﲑ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺃﺓ ،ﻫﺬﺍ ﺍﻟﺘﻐﻴ ﲑ ﺇﳕﺎ ﳛﺼﻞ ﺑﺎﳊﻴﺾ ﺩﻭﻥ ﺍﻟﻄﻬﺮ .ﻓﻬﺬﺍ ﺍﻟﻮﺟﻪ ﺩﺍﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﻗﻮﻝ ﻣﻦ ﳛﺘﺴﺐ ﺑﺎﻟﻄﻬﺮ ﺍﻟﺬﻯ ﻗﺒﻞ ﺍﳊﻴﻀﺔ ﻗﺮﺀﹰﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻃﻠﻘﺖ ﻗﺒﻞ ﺃﻥ ﲢﻴﺾ ،ﰒ ﺣﺎﺿﺖ ،ﻓﺈﻥ ﻣﻦ ﺍﻋﺘﺪ ﺬﺍ ﺍﻟﻄﻬﺮ ﻗﺮﺀﺍﹰ ،ﺟﻌﻞ ﺷﻴﺌﹰﺎ ﻟﻴﺲ ﻟﻪ ﺣﻜﻢ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺮﺀﹰﺍ ﻣﻦ ﺍﻷﻗﺮﺍﺀ ،ﻭﻫﺬﺍ ﻓﺎﺳﺪ. ﻓﺼﻞ
ﻗﺎﻝ ﻣﻦ ﺟﻌﻞ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ :ﺍﻟﻜﻼ ﻡ ﻣﻌﻜﻢ ﰲ ﻣﻘﺎﻣﲔ: ﺃﺣﺪﳘﺎ :ﺑﻴﺎﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﺎ ﺍﻷﻃﻬﺎﺭ. ﺍﻟﺜﺎﱏ :ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺃﺩﻟﺘﻜﻢ. ﻦ﴾ ﱮ ﺇﺫﺍ ﹶﻃﻠﱠﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌﺪ ﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ :ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ :ﺃﻥ ﺍﻟﻼﻡ ﻫﻰ ﻻﻡ ﺍﻟﻮﻗﺖ ،ﺃﻯ :ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻭﻗﺖ ﻂ ِﻟﻴ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ ،[٤٧ :ﺃﻯ: ﺴﹶ ﻀﻊ ﺍﳌﻮﺍﺯِﻳ ﻦ ﺍﻟ ِﻘ ﻋﺪﻦ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻧ ﺲ﴾ ]ﺍﻹﺳﺮﺍﺀ ،[٧٨ :ﺃﻯ :ﻭﻗﺖ ﺸ ﻤ ِ ﻼ ﹶﺓ ِﻟ ﺪﻟﹸﻮ ِﻙ ﺍﻟ ﺼﹶ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻗﻮﻟﻪ﴿ :ﹶﺃﻗِﻢ ﺍﻟ ﺍﻟﺪﻟﻮﻙ ،ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﺟﺌﺘﻚ ﻟﺜﻼﺙ ﺑﻘﲔ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﺃﻯ :ﰲ ﺛﻼﺙ ﺑﻘﲔ ﻣﻨﻪ ،ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻨﱮ ج ﻫﺬﻩ ﺍﻵﻳﺔ ﺬﺍ ﺍﻟﺘﻔﺴﲑ ،ﻓﻔﻰ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ: ﺃﻧﻪ ﳌﺎ ﻃﻠﹼﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﺃﻣﺮﻩ ﺍﻟﻨ ﱮ ج ﺃﻥ ﻳﺮﺍ ِﺟﻌﻬﺎ ،ﰒ ﻳﻄﱢﻠﻘﹶﻬﺎ ،ﻭﻫﻰ ﻃﺎﻫﺮ ،ﻗﺒﻞ )(١ ﻚ ﺍﻟ ِﻌﺪ ﹸﺓ ﺍﻟﱠﱴ ﹶﺃ ﻣ ﺮ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ﺗ ﹶﻄﻠﱠ ﻖ ﳍﹶﺎ ﺍﻟﻨﺴﺎ ُﺀ #ﻓﺒﻴﻦ ﺍﻟﻨﱮ ج ﺃﻥ ﺃﻥ ﳝﺴﻬﺎ ،ﰒ ﻗﺎﻝ$ :ﹶﻓِﺘ ﹾﻠ ﺍﻟﻌِﺪﺓ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎ ُﺀ ﻫﻰ ﺍﻟﻄﻬ ﺮ ﺍﻟﺬﻯ ﺑﻌﺪ ﺍﳊﻴﻀﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺮ ُﺀ ﻫﻮ ﻼ ﻋﻠﻴﻬﺎ ،ﻭﻫﻮ ﻏ ﲑ ﺍﳊﻴﺾ ،ﻛﺎﻥ ﻗﺪ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﻌِﺪﺓ ﻻ ﰲ ﺍﻟﻌِﺪﺓ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺗﻄﻮﻳ ﹰ ﺟﺎﺋﺰ ،ﻛﻤﺎ ﻟﻮ ﻃﻠﻘﻬﺎ ﰲ ﺍﳊﻴﺾ. ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺼ ﻦ ﺑﹶﺄﻧﻔﹸ ِ ﺕ ﻳﺘ ﺮﺑ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿:ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ،[٢٢٨ﻓﺎﻷﻗﺮﺍﺀ ﻋﻨﺪﻧﺎ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺍﻷﻃﻬﺎﺭ ،ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ :ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺃﺎ ﺍﻷﻃﻬﺎﺭ ﻭﻗﺪ ﺏ ﺍﻟﺬﻯ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ، ﻗﺎﻝ ﻏ ﲑ ﹸﻛﻢ :ﺍﳊﻴﺾ؟ ﻗﻴﻞ :ﻟﻪ ﺩﻻﻟﺘﺎﻥ .ﺇﺣﺪﺍﳘﺎ :ﺍﻟﻜﺘﺎ ﻭﺍﻷﺧﺮﻯ :ﺍﻟﻠﺴﺎﻥ .ﻓﺈﻥ ﻗﺎﻝ :ﻭﻣﺎ ﺍﻟﻜﺘﺎﺏ؟ ﻗﻴﻞ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ﴿ :ﺇﺫﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ :ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٠/٨ﻭ ) (٣٠٦ ،٣٠١/٩ﻭﻣﺴﻠﻢ ) (١٤٧١ﻭﻗﺪ ﺗﻘﺪﻡ.
٤٢٢ ﱮ ج ،ﻓﺴﺄﻝ ﻋﻤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻧﻪ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ ﰲ ﻋﻬﺪ ﺍﻟﻨ ﺴﻜﹾﻬﺎ ﺣﺘﻰ ﺗ ﹾﻄ ﻬﺮ ،ﰒ ﺗﺤِﻴﺾ ،ﰒ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج $ :ﻣ ﺮ ﻩ ﹶﻓ ﹾﻠﻴﺮﺍ ِﺟ ﻌﻬﺎ ،ﹸﺛﻢِ ﻟﻴ ﻤ ِ ﻚ ﺑ ﻌﺪ ﻭﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﻃﻠﱠ ﻖ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻤﺲ ،ﹶﻓِﺘ ﹾﻠ ﻚ ﺍﻟ ِﻌﺪ ﹸﺓ ﺍﻟﱠﱴ ﹶﺃ ﻣ ﺮ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ﺴ ﺗ ﹾﻄ ﻬﺮ ،ﹸﺛﻢ ﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﺃ ﻣ ﺗﻄﱠﻠ ﻖ ﳍﹶﺎ ﺍﻟﻨﺴﺎ ُﺀ.(١)# ﺃﺧﱪﻧﺎ ﻣﺴﻠﻢ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺳﺎﱂ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ ﻋﻤﺮ ﻚ ،#ﻭﺗﻼ ﺴ ﺕ ﹶﻓ ﹾﻠﻴ ﹶﻄﱢﻠ ﻖ ﺃ ﻭ ﻳ ﻤ ِ ﱮ ج$ :ﺇﺫﹶﺍ ﻃﻬﺮ ﻕ ﺍﻣﺮﺃﺗﻪ ﺣﺎﺋﻀﺎﹰ ،ﻓﻘﺎﻝ :ﻗﺎﻝ ﺍﻟﻨ ﻳﺬﻛﺮ ﻃﻼ )(٢ ﺍﻟﻨ ﱮ ج﴿ :ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ﴾ ]ﺍﻟﻄﻼﻕِ [١ :ﻟﻘﹸﺒِ ﻞ ﺃﻭ ﰲ ﻗﹸﺒِ ﻞ ِﻋ ﺪِﺗ ِﻬ ﻦ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺃﻧﺎ ﺷﻜﻜﺖ ،ﻓﺄﺧﱪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭ ﺟﻞﱠ :ﺃﻥ ﺍﻟﻌِﺪﺓ ﺍﻟﻄﹸﻬﺮ ﺩﻭﻥ ﺍﳊﻴﺾ ،ﻭﻗﺮﺃ﴿ :ﻓﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟﻘﹸﺒِ ﻞ ِﻋ ﺪِﺗ ِﻬ ﻦ﴾ﻭﻫﻮ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﻃﺎﻫﺮﺍﹰ ،ﻷﺎ ﺣﻴﻨﺌﺬ ﺗﺴﺘﻘِﺒﻞﹸ ﻋِﺪﺎ ،ﻭﻟﻮ ﹸﻃﻠﱢﻘﺖ ﺣﺎﺋﻀﺎﹰ ،ﱂ ﺗﻜﻦ ﻣﺴﺘﻘﺒﻠﺔ ﻋﺪﺎ ﺇﻻ ﺑﻌﺪ ﺍﳊﻴﺾ. ﺾ ﺩﻣﹰﺎ ﻳﺮﺧﻴﻪ ﺿ ﻊ ﳌﻌﲎ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳊﻴ ﻓﺈﻥ ﻗﺎﻝ :ﻓﻤﺎ ﺍﻟﻠﺴﺎﻥ؟ ﻗﻴﻞ :ﺍﻟﻘﺮﺀ :ﺍﺳﻢ ﻭِ ﺍﻟﺮﺣﻢ ﻓﻴﺨﺮﺝ ،ﻭﺍﻟﻄﻬﺮ ﺩﻣﹰﺎ ﳛﺘﺒﺲ ،ﻓﻼ ﳜﺮﺝ ،ﻭﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﺃﻥ ﺍﻟﻘﺮﺀ :ﺍﳊﺒﺲ .ﺗﻘﻮ ﹸﻝ ﺍﻟﻌﺮﺏ :ﻫﻮ ﻳﻘﺮﻱ ﺍﳌﺎﺀ ﰲ ﺣﻮﺿﻪ ﻭﰱ ﺳﻘﺎﺋﻪ ،ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻫﻮ ﻳﻘﺮﻱ ﺍﻟﻄﻌﺎﻡ ﰲ ﺷِﺪﻗﻪ ،ﻳﻌﲎ :ﳛﺒﺴﻪ ﰲ ﺷﺪﻗﻪ .ﻭﺗﻘﻮ ﹸﻝ ﺍﻟﻌﺮﺏ :ﺇﺫﺍ ﺣﺒﺲ ﺍﻟﺮﺟﻞ ﺍﻟﺸﻰﺀ، ﻗﺮﺃﻩ .ﻳﻌﲎ :ﺧﺒﺄﻩ ،ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺗﻘﺮﻯ ﰲ ﺻﺤﺎﻓﻬﺎ ،ﺃﻯ: ﺗﺤﺒﺲ ﰲ ﺻﺤﺎﻓﻬﺎ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﲔ ﺩﺧﻠﺖ ﰲ ﺍﻟ ﺪ ِﻡ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ .ﻗﺎﻝ ﻋﻨﻬﺎ ،ﺃﺎ ﺍﻧﺘﻘﻠﺖ ﺣﻔﺼ ﹸﺔ ﺑﻨ ﻕ ﻋﺮﻭﺓ .ﻭﻗﺪ ﺟﺎﺩﳍﺎ ﰲ ﺻ ﺪ ﺍﺑ ﻦ ﺷﻬﺎﺏ :ﹶﻓﺬﹸ ِﻛ ﺮ ﺫﻟﻚ ﻟﻌﻤﺮﺓ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻓﻘﺎﻟﺖ : ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺫﻟﻚ ﻧﺎﺱ .ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ﴿ :ﹶﺛ ﹶ )(٣ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺻﺪﻗﺘﻢ ،ﻭﻫﻞ ﺗﺪﺭﻭ ﹶﻥ ﻣﺎ ﺍﻷﻗﺮﺍﺀ؟ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ .ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ، ﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﻓﻘﻬﺎﺋﻨﺎ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻗﺎﻝ :ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻳﻘﻮﻝ :ﻣﺎ ﺃﺩﺭﻛ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ ) (٢٠٩/٥ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٥٧٦/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ ) (٢٠٩/٥ﻭﰲ ﺍﳌﺴﻨﺪ ).(٤٠٥/٢
٤٢٣ ﺇﻻ ﻭﻫﻮ ﻳﻘﻮﻝ ﻫﺬﺍ :ﻳﺮﻳﺪ ﺍﻟﺬﻯ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ: ﺖ ﻭﺃﺧﱪﻧﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﻤﺮﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ) :(١ﺇﺫﺍ ﻃﻌﻨ ِ ﺍﳌﻄﻠﻘ ﹸﺔ ﰲ ﺍﻟﺪﻡ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ).(٢ ﻭﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﺃﻥ ﺍﻷﺣﻮﺹ ﻳﻌﲎ ﺍﺑ ﻦ ﺣﻜﻴﻢ ﻫﻠﻚ ﺑﺎﻟﺸﺎﻡ ﺣﲔ ﺩﺧﻠﺖ ﺍﻣﺮﺃﺗﻪ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻗﺪ ﻛﺎﻥ ﻃﻠﻘﻬﺎ ،ﻓﻜﺘﺐ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻳﺴﺄﻟﹸﻪ ﻋﻦ ﺫﻟﻚ؟ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺯﻳﺪ :ﺇﺎ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﻟ ﺪ ِﻡ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ ،ﻭﺑﺮﻯﺀ ﻣﻨﻬﺎ ،ﻭﻻ ﺗﺮﺛﻪ ،ﻭﻻ ﻳ ِﺮﺛﹸﻬﺎ).(٣ ﻭﺃﺧﱪﻧﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ، ﻗﺎﻝ :ﺇﺫﺍ ﻃﻌﻨ ِ ﺖ ﺍﳌﺮﺃﺓ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺑﺮﺋﺖ).(٤ ﻭﰱ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﻋﺮﻭﺑﺔ ،ﻋﻦ ﺭﺟﻞ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﺃﻥ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﻋﻔﺎﻥ ﻭﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻻ :ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻼ ﺭﺟﻌﺔ ﻟﻪ ﻋﻠﻴﻬﺎ. ﻭﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ :ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻟﺮﺟ ﹸﻞ ﺍﻣﺮﺃﺗﻪ ﻓﺪﺧﻠﺖ ﰲ ﺍﻟﺪﻡ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ ،ﻭﻻ ﺗﺮﺛﻪ ،ﻭﻻ ﻳﺮﺛﻬﺎ. ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﺃﻧﻪ ﺑﻠﻐﻪ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ،ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﰉ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﺍﺑﻦ ﺷﻬﺎﺏ) ،(٥ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ :ﺇﺫﺍ ﺙ ﺑﻴﻨﻬﻤﺎ .ﺯﺍﺩ ﻏ ﲑ ﺩﺧﻠﺖ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﺪﻡ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ ،ﻭﻻ ﻣﲑﺍ ﹶ ﺍﻟﺸﺎﻓﻌﻰ ﻋﻦ ﻣﺎﻟﻚ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ :ﻭﻻ ﺭﺟﻌﺔ ﻟﻪ ﻋﻠﻴﻬﺎ .ﻗﺎﻝ ﻣﺎﻟﻚ :ﻭﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻟﺬﻯ ﺖ ﻋﻠﻴﻪ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﺑﺒﻠﺪﻧﺎ. ﺃﺩﺭﻛ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻭﻻ ﺑﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺍﻟﻨﺴﺎ ُﺀ ﺬﺍ ﺃﻋﻠﻢ ،ﻷﻧﻪ ﻓﻴﻬﻦ ﻻ ﰲ ﺍﻟﺮﺟﺎﻝ ،ﺃﻭ ﺍﳊﻴﺾ ،ﻓﺈﺫﺍ ﺟﺎﺀﺕ ) (١ﻫﻮ ﰲ ﺍﻷﻡ ).(٢٠٩/٥ ) (٢ﻫﻮ ﰲ ﺍﻷﻡ ).(٢٠٩/٥ ) (٣ﻫﻮ ﰲ ﺍﻷﻡ ).(٢٠٩/٥ ) (٤ﻫﻮ ﰲ ﺍﻷﻡ ).(٢٠٩/٥ ) (٥ﻫﻮ ﰲ ﺍﻷﻡ ).(٢١٠/٥
٤٢٥ ﻞ واﺣﺪ ﻣِﻦ أدﻟﺘﻜﻢ ﺑﺠﻮاب ﺧﺎص ،ﻓﻬﺎآﻢ ﺼﻞَُ ،ﻓ ُﻨ ْﻔ ِﺮ ُد آ ﱠ ب اﻟﻤﻔ ﱠ ﻗﺎﻟﻮا :وأﻣﺎ اﻟﺠﻮا ُ اﻷﺟﻮﺑﺔ.
ﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻣﺎ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻷﻗﺮﺍﺀ ﰲ ﺍﻵﻳﺔ ﺍﻷﻃﻬﺎﺭ ﻓﻘﻂ ،ﺃﻭ ﺍﳊﻴﺾ ﻓﻘﻂ ،ﺃﻭ ﳎﻤﻮﻋﻬﻤﺎ ﺇﱃ ﺁﺧﺮﻩ. ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻧﻘﻮﻝ :ﺍﻷﻃﻬﺎﺭ ﻓﻘﻂ ،ﳌﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﺪﻻﻟﺔ .ﻗﻮﻟﹸﻜﻢ ﺍﻟﻨﺺ ﺍﻗﺘﻀﻰ ﺛﻼﺛﺔ ﺇﱃ ﺁﺧﺮﻩ .ﻗﻠﻨﺎ :ﻋﻨﻪ ﺟﻮﺍﺑﺎﻥ. ﺙ ﻛﻮﺍﻣﻞ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﺑﻘﻴﺔ ﺍﻟﻄﻬﺮ ﻋﻨﺪﻧﺎ ﻗﺮﺀ ﻛﺎﻣﻞ ،ﻓﻤﺎ ﺍﻋﺘﺪﺕ ﺇﻻ ﺑﺜﻼ ِ ﺾ ﺍﻟﺜﺎﻟﺚ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻌﺮﺏ ﺗﻮﻗِﻊ ﺍﺳﻢ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﺛﻨﲔ ،ﻭﺑﻌ ﺕ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٩٧ :ﻓﺈﺎ ﺷﻮﺍﻝ ،ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ،ﻭﻋﺸﺮ ﻣﻦ ﺫﻯ ﳊ ﺞ ﹶﺃ ﺷ ﻬ ﺮ ﻣ ﻌﻠﹸﻮﻣﺎ ﴿ﺍ ﹶ ﺍﳊﺠﺔ ﺃﻭ ﺗﺴﻊ ،ﺃﻭ ﺛﻼﺛﺔ ﻋﺸﺮ .ﻭﻳﻘﻮﻟﻮﻥ :ﻟﻔﻼﻥ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﺮﻭﻓﹰﺎ ﰲ ﻟﹸﻐﺘﻬﻢ ،ﻭﻗﺪ ﺩﻝ ﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻴﻪ ،ﻭﺟﺐ ﺍﳌﺼ ﲑ ﺇﻟﻴﻪ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺀ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬﺮ ﻣﻨﻪ ﰲ ﺍﻟﻄﻬﺮ ،ﻓﻤﻘﺎﺑﻞ ﺑﻘﻮ ِﻝ ﻣﻨﺎﺯﻋﻴﻜﻢ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﺼﺪﺭﻭﻥ ﻛﺘﺒﻬﻢ ﺑﺄﻥ ﺍﻟﻘﺮﺀ ﻫﻮ ﺍﳊﻴﺾ ،ﻓﻴﺬﻛﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ ﻟﻠﻔﻆ ،ﰒ ﻳﺮﺩﻓﻮﻧﻪ ﺑﻘﻮﳍﻢ :ﺑﻘﻴﻞ ،ﺃﻭ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻫﻮ ﺍﻟﻄﻬﺮ. ﻗﻠﻨﺎ :ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﳛﻜﻮﻥ ﺃﻥ ﻟﻪ ﻣﺴﻤﻴﲔ ﰲ ﺍﻟﻠﻐﺔ ،ﻭﻳﺼﺮﺣﻮﻥ ﺑﺄﻧﻪ ﻳﻘﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻠﻪ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬﺮ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﻜﻰ ﺇﻃﻼﻗﻪ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻏﲑ ﺗﺮﺟﻴﺢ ،ﻓﺎﳉﻮﻫﺮﻯ :ﺭﺟﺢ ﺍﳊﻴﺾ .ﻭﺍﻟﺸﺎﻓﻌﻰ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ،ﻭﻗﺪ ﺭﺟﺢ ﺃﻧﻪ ﺍﻟﻄﻬﺮ، ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺍﻟﻘﺮﺀ ﻳﺼﻠ ﺢ ﻟﻠﻄﻬﺮ ﻭﺍﳊﻴﺾ ،ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ :ﺃﺧﱪﱏ ﻣﻦ ﺃﺛﻖ ﺑﻪ ،ﻋﻦ ﻳﻮﻧﺲ ،ﺃﻥ ﺍﻟﻘﺮﺀ ﻋﻨﺪﻩ ﻳﺼﻠ ﺢ ﻟﻠﻄﻬﺮ ﻭﺍﳊﻴﺾ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ :ﺍﻟﻘﺮﺀ ﺍﻟﻮﻗﺖ، ﻭﻫﻮ ﻳﺼﻠﹸﺢ ﻟﻠﺤﻴﺾ ،ﻭﻳﺼﻠﺢ ﻟﻠﻄﻬﺮ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﻧﺼﻮﺹ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ،ﻓﻜﻴﻒ ﳛﺘﺠﻮﻥ ﺑﻘﻮﳍﻢ :ﺇﻥ ﺍﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ؟ ﻗﻮﻟﻜﻢ :ﺇﻥ ﻣﻦ ﺟﻌﻠﻪ ﺍﻟﻄﻬﺮ ،ﻓﺈﻧﻪ ﻳﺮﻳﺪ ﺃﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ﺍﻟﱴ ﳛﺘﻮﺷﻬﺎ ﺍﻟﺪﻡ ،ﻭﺇﻻ =
) (١ﺍﻟﺒﻴﺖ ﻟﻠﺠﻴﻢ ﺑﻦ ﺻﻌﺐ ،ﺃﻭ ﺩﻳﺴﻢ ﺑﻦ ﻃﺎﺭﻕ ﻭﻫﻮ ﰲ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻔﺮﺍﺀ ٢١٥/١ﻭﺍﻟﻜﺎﻣﻞ .٤١٤/٢
٤٢٦ ﻓﺎﻟﺼﻐﲑﺓ ﻭﺍﻵﻳﺔ ﻟﻴﺴﺘﺎ ﻣِﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ ،ﻭﻋﻨﻪ ﺟﻮﺍﺑﺎﻥ. ﺃﺣﺪﳘﺎ :ﺍﳌﻨﻊ ،ﺑﻞ ﺇﺫﺍ ﻃﻠﻘﺖ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱴ ﱂ ﲢﺾ ﰒ ﺣﺎﺿﺖ ،ﻓﺈﺎ ﺗﻌﺘﺪ ﺑﺎﻟﻄﱡﻬﺮ ﺍﻟﺬﻯ ﹸﻃﻠﱢﻘﺖ ﻓﻴﻪ ﻗﺮﺀﹰﺍ ﻋﻠﻰ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ ﻋﻨﺪﻧﺎ ،ﻷﻧﻪ ﻃﻬﺮ ﺑﻌﺪﻩ ﺣﻴﺾ ،ﻭﻛﺎﻥ ﻗﺮﺀﹰﺍ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻗﺒﻠﻪ ﺣﻴﺾ. ﺍﻟﺜﺎﱏ :ﺇﻧﺎ ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺫﻟﻚ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻬﺮ ﻻ ﻳﺴﻤﻰ ﻗﺮﺀﹰﺍ ﺣﱴ ﳛﺘ ِﻮ ﺷﻪ ﺩﻣﺎﻥِ ،ﻭﻛﺬﻟﻚ ﻧﻘﻮ ﹸﻝ :ﻓﺎﻟﺪﻡ ﺷﺮﻁ ﰲ ﺗﺴﻤﻴﺘﻪ ﻗﺮﺀﺍﹰ ،ﻭﻫﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﺴﻤﺎﻩ ﺍﳊﻴﺾ ،ﻭﻫﺬﺍ ﻛﺎﻟﻜﺄﺱ ﺍﻟﺬﻯ ﻻ ﻳﻘﺎﻝ ﻋﻠﻰ ﺍﻹﻧﺎﺀ ﺇﻻ ﺑﺸﺮﻁ ﻛﻮﻥ ﺍﻟﺸﺮﺍﺏ ﻓﻴﻪ ﻭﺇﻻ ﻓﻬﻮ ﺯﺟﺎﺟﺔ ﺃﻭ ﻗﺪﺡ ،ﻭﺍﳌﺎﺋﺪﺓ ﺍﻟﱴ ﻻ ﺗﻘﺎﻝ ﻟﻠﺨِﻮﺍﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻃﻌﺎﻡ ،ﻭﺇﻻ ﻓﻬﻮ ﺧِﻮﺍﻥ ،ﻭﺍﻟﻜﻮﺯ ﺍﻟﺬﻯ ﻻ ﻳﻘﺎﻝ ﳌﺴﻤﺎﻩ :ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﻋﺮﻭﺓ ،ﻭﺇﻻ ﻓﻬﻮ ﻛﹸﻮﺏ، ﻭﺍﻟﻘﻠﻢ ﺍﻟﺬﻯ ﻳﺸﺘﺮﻁ ﰲ ﺻﺤﺔ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﻟﻘﺼﺒﺔ ﻛﻮﺎ ﻣﱪﻳﺔ ،ﻭﺑﺪﻭﻥ ﺍﻟﱪﻯ ،ﻓﻬﻮ ﺺ ﻣﻨﻪ ﹶﺃ ﻭ ِﻣ ﻦ ﻏﲑﻩ ،ﻭﺇﻻ ﻓﻬﻮ ﺃﻧﺒﻮﺏ ﺃﻭ ﻗﺼﺒﺔ ،ﻭﺍﳋﺎﰎ ﺷﺮﻁ ﺇﻃﻼﻗﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﹶﻓ ﻁ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻣﺴﻤﺎﻩ ﺍﻟﺼﻮﻑ ،ﻭﺇﻻ ﻓﻬﻮ ﺟﻠﺪ .ﻭﺍﻟﺮﻳﻄﺔ ﺷﺮﻁ ﺤﺔﹲ ،ﻭﺍﻟﻔﺮﻭ ﺷﺮ ﹸ ﹶﻓﺘ ﺇﻃﻼﻗﻬﺎ ﻋﻠﻰ ﻣﺴﻤﺎﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗِﻄﻌﺔ ﻭﺍﺣﺪﺓ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻠﻔﻘﺔ ﻣﻦ ﻗﻄﻌﺘﲔ ،ﻓﻬﻰ ﻣﻼﺀﺓ ،ﻭﺍﳊﹸﻠﺔ ﺷﺮﻁ ﺇﻃﻼﻗﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺛﻮﺑﲔ ،ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ ،ﻭﺇﻻ ﻓﻬﻮ ﺛﻮﺏ ،ﻭﺍﻷﺭﻳﻜﺔ ﻻ ﺠﻠﹶﺔ ،ﻭﻫﻰ ﺍﻟﱴ ﺗﺴﻤﻰ ﺑﺸﺨﺎﻧﺔ ﻭﺧﺮﻛﺎﻩ ،ﻭﺇﻻ ﻓﻬﻮ ﺗﻘﺎﻝ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣ ﺳﺮﻳﺮ ،ﻭﺍﻟﻠﱠﻄﻴﻤﺔ ﻻ ﺗﻘﺎﻝ ﻟﻠﺠِﻤﺎﻝ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻃﻴﺐ ،ﻭﺇﻻ ﻓﻬﻰ ِﻋﻴﺮ ،ﻭﺍﻟﻨﻔﹶﻖ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﳌﺎ ﻟﻪ ﻣﻨﻔﺬ ،ﻭﺇﻻ ﻓﻬﻮ ﺳ ﺮﺏ ،ﻭﺍﻟ ِﻌ ﻬﻦ ﻻ ﻳﻘﺎﻝ ﻟﻠﺼﻮﻑ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﺼﺒﻮﻏﺎﹰ ،ﻭﺇﻻ ﺠﻦ ﻻ ﻳﻘﺎﻝ ﺤ ﳋﺪﺭ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﳌﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺇﻻ ﻓﻬﻮ ِﺳﺘﺮ .ﻭﺍ ِﳌ ﻓﻬﻮ ﺻﻮﻑ ،ﻭﺍ ِ ﺤﻨﻴ ِﺔ ﺍﻟﺮﺃﺱ ،ﻭﺇﻻ ﻓﻬﻰ ﻋﺼﺎ .ﻭﺍﻟﺮِ ﻛﻴ ﹸﺔ ﻻ ﺗﻘﺎﻝ ﻋﻠﻰ ﺍﻟﺒﺌﺮ ﺇﻻ ﺑﺸﺮﻁ ﻟﻠﻌﺼﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣ ﻛﻮﻥ ﺍﳌﺎﺀ ﻓﻴﻬﺎ ،ﻭﺇﻻ ﻓﻬﻰ ﺑﺌﺮ .ﻭﺍﻟ ﻮﻗﹸﻮﺩ ﻻ ﻳﻘﺎﻝ ﻟﻠﺤﻄﺐ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻓﻴﻪ ،ﻭﺇﻻ ﻓﻬﻮ ﺣﻄﺐ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﺘﺮﺍﺏ ﹶﺛﺮﻯ ﺇﻻ ﺑﺸﺮﻁ ﻧﺪﺍﻭﺗﻪ ،ﻭﺇﻻ ﻓﻬﻮ ﺗﺮﺍﺏ .ﻭﻻ ﻳﻘﺎﻝ ﺖ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ ،ﻭﺇﻻ ﻓﻬﻰ ﺭﺳﺎﻟﺔ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻸﺭﺽ ﻟﻠﺮﺳﺎﻟﺔ :ﻣ ﻐ ﹾﻠ ﻐﻠﹶﺔ ،ﺇﻻ ﺇﺫﺍ ﺣِ ﻤﹶﻠ ﹶﻓﺮﺍﺡ ﺇﻻ ﺇﺫﺍ ﻫﻴﺌﺖ ﻟﻠﺰﺭﺍﻋﺔ ،ﻭﻻ ﻳﻘﺎﻝ ﳍﺮﻭﺏ ﺍﻟﻌﺒﺪ :ﺇﺑﺎﻕ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﺮﻭﺑﻪ ﻣِﻦ ﻏﲑ ﺧﻮﻑ ﻭﻻ ﺟﻮﻉ ﻭﻻ ﺟﻬﺪ ،ﻭﺇﻻ ﻓﻬﻮ ﻫﺮﻭﺏ ،ﻭﺍﻟﺮﻳﻖ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺭﺿﺎﺏ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻔﻢ ،ﻓﺈﺫﺍ ﻓﺎﺭﻗﻪ ﻓﻬﻮ ﺑﺼﺎﻕ ﻭﺑﺴﺎﻕ ﻭﺍﻟﺸﺠﺎ ﻉ ﻻ ﻳﻘﺎﻝ ﻟﻪ :ﻛﹶﻤﻰ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺷﺎﻛﻰ ﻼ ﻗﻮﻻﻥ ﺃﺣﺪﳘﺎ :ﻷﻧﻪ ﺗﺒ ِﻄﻞﹸ ﺷﺠﺎﻋﺘﻪ ﻗِﺮﻧﻪ ﺍﻟﺴﻼﺡ ،ﻭﺇﻻ ﻓﻬﻮ ﺑﻄﻞ ﻭﰱ ﺗﺴﻤﻴﺘﻪ ﺑﻄ ﹰ
٤٢٧ ﻭﺿﺮﺑﻪ ﻭﻃﻌﻨﻪ ﻭﺍﻟﺜﺎﱏ :ﻷﻧﻪ ﺗﺒﻄﹸﻞﹸ ﺷﺠﺎﻋ ﹸﺔ ﺍﻟﺸﺠﻌﺎﻥ ﻋﻨﺪﻩ ،ﻓﻌﻠﻰ ﺍﻷﻭﻝ ،ﻓﻬﻮ ﹶﻓ ﻌ ﹶﻞ ﲟﻌﲎ ﺱ ﺍﻟﻠﻐﺔ .ﻭﺍﻟﺒﻌﲑ ﻻ ﻳﻘﺎﻝ ﻟﻪ :ﺭﺍﻭﻳﺔ ﺇﻻ ﻓﺎﻋﻞ ،ﻭﻋﻠﻰ ﺍﻟﺜﺎﱏ ،ﹶﻓﻌﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ ،ﻭﻫﻮ ﻗﻴﺎ ﺑﺸﺮﻁ ﲪﻠﻪ ﻟﻠﻤﺎﺀ ،ﻭﺍﻟﻄﺒﻖ ﻻ ﻳﺴﻤﻰ ِﻣ ﻬﺪﻯ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻫﺪﻳﺔ ،ﻭﺍﳌﺮﺃﺓ ﻻ ﺗﺴﻤﻰ ﻁ ﻛﻮﺎ ﰲ ﺍﳍﻮﺩﺝ ،ﻫﺬﺍ ﰲ ﺍﻷﺻﻞ ،ﻭﺇﻻ ﻓﻘﺪ ﺗﺴﻤﻰ ﺍﳌﺮﺃﺓ ﻇﻌﻴﻨﺔ ،ﻭﺇﻥ ﱂ ﻇﹶﻌﻴﻨﺔ ﺇﻻ ﺑﺸﺮ ِ )(١ ﺠﺮِﻳ ﻦ #ﻭﺍﻟﺪﻟﻮ ﻻ ﻳﻘﺎﻝ ﻟﻪ :ﺳﺠﻞ ﺕ ﹸﻇ ﻌ ﻦ ﻳ ﺗﻜﻦ ﰲ ﻫﻮﺩﺝ ،ﻭﻣﻨﻪ ﰲ ﺍﳊﺪﻳﺚ$ :ﻓﹶﻤ ﺮ ﺇﻻ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﻣﺎﺀ ،ﻭﻻ ﻳﻘﺎﻝ ﳍﺎ :ﺫﹶﻧﻮﺏ ،ﺇﻻ ﺇﺫﺍ ﺍﻣﺘﻸﺕ ﺑﻪ ،ﻭﺍﻟﺴﺮﻳ ﺮ ﻻ ﻳﻘﺎﻝ ﻟﻪ :ﻧﻌﺶ، ﻂﻻ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻴﺖ ،ﻭﺍﻟﻌﻈ ﻢ ﻻ ﻳﻘﺎﻝ ﻟﻪ :ﻋﺮﻕ ،ﺇﻻ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﳊﻢ ،ﻭﺍﳋﻴ ﹸ ﻳﺴﻤﻰ ﺳِﻤﻄﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺧﺮﺯ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻠ ﺤﺒ ِﻞ :ﹶﻗﺮﻥ ﺇﻻ ﺇﺫﺍ ﻗﹸ ِﺮ ﹶﻥ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ﻓﺼﺎﻋﺪﺍﹰ ،ﻭﺍﻟﻘﻮﻡ ﻻ ﻳﺴﻤﻮﻥ ﺭِﻓﻘﺔ ﺇﻻ ﺇﺫﺍ ﺍﻧﻀﻤﻮﺍ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ،ﻭﺳﲑ ﻭﺍﺣﺪ ،ﻓﺈﺫﺍ ﺗﻔﺮﻗﻮﺍ ﺯﺍﻝ ﻫﺬﺍ ﺍﻻﺳﻢ ،ﻭﱂ ﻳ ﺰ ﹾﻝ ﻋﻨﻬﻢ ﺍﺳ ﻢ ﺍﻟﺮﻓﻴﻖ ،ﻭﺍﳊﺠﺎﺭﺓ ﻻ ﺗﺴﻤﻰ ﺭﺿﻔﹰﺎ ﺇﻻ ﺇﺫﺍ ﺏ ﺲ ﻻ ﻳﻘﺎﻝ ﳍﺎ :ﻏﺰﺍﻟﺔ ﺇﻻ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﺜﻮ ﺖ ﺑﺎﻟﺸﻤﺲ ﺃﻭ ﺑﺎﻟﻨﺎﺭ ،ﻭﺍﻟﺸﻤ ﺣِ ﻤﻴ ﻻ ﻳﺴﻤﻰ ِﻣ ﹾﻄﺮﻓﺎﹰ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻃﺮﻓﻴﻪ ﻋﹶﻠﻤﺎﻥ ،ﻭﺍﻠﺲ ﻻ ﻳﻘِﺎﻝ ﻟﻪ :ﺍﻟﻨﺎﺩﻯ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺃﻫﻠﹸﻪ ﻓﻴﻪ ،ﻭﺍﳌﺮﺃﺓ ﻻ ﻳﻘﺎﻝ ﳍﺎ :ﻋﺎﺗِﻖ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺑﻴﺖ ﺃﺑﻮﻳﻬﺎ ،ﻭﻻ ﻳﺴﻤﻰ ﺍﳌﺎﺀ ﺍﹾﻟﻤِﻠ ﺢ ﺃﺟﺠﺎﹰ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﻣﻠﻮﺣﺘﻪ ﻣ ﺮﺍﹰ ،ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﺴﲑ :ﺇﻫﻄﺎﻉ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺧﻮﻑ، ﺤﺠﻞ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺎﺽ ﰲ ﻗﻮﺍﺋﻤﻬﺎ ﹸﻛﻠﱢﻬﺎ ،ﺃﻭ ﺃﻛﺜﺮِﻫﺎ ،ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﻔﺮﺱ :ﻣ ﻃﻮﻳﻞ ﻟﻮ ﺗﻘﺼﻴﻨﺎﻩ ،ﻓﻜﺬﻟﻚ ﻻ ﻳﻘﺎﻝ ﻟﻠﻄﻬﺮ :ﻗﺮﺀ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻠﹶﻪ ﺩﻡ ،ﻭﺑﻌﺪﻩ ﺩﻡ ،ﻓﺄﻳﻦ ﰲ ﻫﺬﺍ ﻣﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﺣﻴﺾ؟ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﱂ ﳚﻰﺀ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ﺇﻻ ﻟﻠﺤﻴﺾ ،ﻓﻨﺤ ﻦ ﳕﻨﻊ ﳎﻴﺌﹶﻪ ﰲ ﻼ ﻋﻦ ﺍﳊﺼﺮ .ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻗﺎﻝ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ$ :ﺩﻋﻰ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺤﻴﺾ ﺍﻟﺒﺘﺔ ،ﻓﻀ ﹰ ﺍﻟﺼﻼﺓ ﺃﻳﺎﻡ ﺃﻗﺮﺍﺋﻚ ،#ﻓﻘﺪ ﺃﺟﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﻋﻨﻪ ﰲ ﻛﺘﺎﺏ ﺣﺮﻣﻠﺔ ﲟﺎ ﻓﻴﻪ ﺷﻔﺎﺀ ،ﻭﻫﺬﺍ ﻟﻔﻈﻪ .ﻗﺎﻝ :ﻭﺯﻋﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ ،ﺃﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﳊﻴﺾ ،ﻭﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻉ ﺍﻟﺼﻼ ﹶﺓ ﺃﻳﺎ ﻡ ﹶﺃ ﹾﻗﺮﺍﺋِﻬﺎ #ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻭﻣﺎ ج ﻗﺎﻝ ﰲ ﺍﻣﺮﺃﺓ ﺍﺳﺘﺤﻴﻀﺖ$ :ﺗﺪ ﺣﺪﺙ ﺬﺍ ﺳﻔﻴﺎﻥ ﻗﻂﱡ ،ﺇﳕﺎ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٨) (٨٩١/١٢
٤٢٨ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ: ﻀ ﻬﻦ .#ﺃﻭ ﻗﺎﻝ$ :ﹶﺃﻳﺎ ﻡ ﹶﺃ ﹾﻗﺮﺍِﺋﻬﺎ،# ﺖ ﺗﺤِﻴ ﻼ ﹶﺓ ﻋ ﺪ ﺩ ﺍﻟﱠﻠﻴﺎﱃ ﻭﺍﻷﻳﺎﻡ ﺍﻟﱠﱴ ﻛﹶﺎﻧ ﺼﹶ $ﺗ ﺪﻉ ﺍﻟ ﺍﻟﺸﻚ ﻣﻦ ﺃﻳﻮﺏ ﻻ ﻳﺪﺭﻯ .ﻗﺎﻝ :ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ ،ﻓﺠﻌﻠﻪ ﻫﻮ ﺣﺪﻳﺜﹰﺎ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﻣﺎ ﻳﺮﻳﺪ، ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺼﺪﻕ ،ﻭﻗﺪ ﺃﺧﱪ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﻀ ﻬﻦِ ﻣ ﻦ ﺖ ﺗﺤِﻴ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝِ$ :ﻟﺘﻨ ﹸﻈ ﺮ ﻋ ﺪ ﺩ ﺍﻟﻠﱠﻴﺎﻟِﻰ ﻭﺍﻷﻳﺎ ِﻡ ﺍﱠﻟﱴ ﻛﹶﺎﻧ ﺴ ﹾﻞ ﻭﻟﹸﺘ ﻼﺓﹶ ،ﹸﺛﻢِ ﻟﺘ ﻐﺘ ِ ﺼﹶ ﻉ ﺍﻟ ﺸ ﻬ ِﺮ ﹶﻗﺒ ﹶﻞ ﺃ ﹾﻥ ﻳﺼِﻴﺒﻬﺎ ﺍﱠﻟﺬِﻯ ﹶﺃﺻﺎﺑﻬﺎ ،ﹸﺛﻢِ ﻟﺘ ﺪ ِ ﺍﻟ ﺼ ﱢﻞ (١)#ﻭﻧﺎﻓﻊ ﺃﺣﻔﻆ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻣﻦ ﺃﻳﻮﺏ ﻭﻫﻮ ﻳﻘﻮﻝ :ﲟﺜﻞ ﺃﺣ ِﺪ ﻣﻌﻨﲕ ﺃﻳﻮﺏ ﺍﻟﻠﺬﻳﻦ ﺭﻭﺍﳘﺎ ،ﺍﻧﺘﻬﻰ ﺤﻞﱡ ﹶﻟ ﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﻜﺘ ﻤ ﻦ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﰲ ﻛﻼﻣﻪ .ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻻ ﻳ ِ ﺐ ﺃﻥ ﺍﳊﻴﺾ ﳊﺒﻞﹸ ﺃﻭ ﻛِﻼﳘﺎ ،ﻓﻼ ﺭﻳ ﹶﺃ ﺭﺣﺎ ِﻣ ِﻬ ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﻭﺃﻧﻪ ﺍﳊﻴﺾ ،ﺃﻭ ﺍ ﹶ ﺩﺍ ِﺧ ﹲﻞ ﰲ ﺫﻟﻚ ،ﻭﻟﻜﻦ ﲢﺮ ﱘ ﻛﺘﻤﺎﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﹸﺮﻭﺀ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﻫﻰ ﺍﳊﻴﺾ ،ﻓﺈﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻃﻬﺎﺭ ،ﻓﺈﺎ ﺗﻨﻘﻀﻰ ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﻛِﺘﻤﺎﻥ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌِﺪﺓ ﻷﺟﻞ ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﻏﲑﻫﺎ ،ﻗﺎﻟﺖ :ﱂ ﺃﺣﺾ ،ﻓﺘﻨﻘﻀﻰ ﻋﺪﺗﻰ، ﻭﻫﻰ ﻛﺎﺫﺑﺔ ﻭﻗﺪ ﺣﺎﺿﺖ ﻭﺍﻧﻘﻀﺖ ﻋِﺪﺎ ،ﻭﺣﻴﻨﺌﺬ ﻓﺘﻜﻮﻥ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﻭﺀ ﺍﻷﻃﻬﺎﺭ ﺃﻇﻬﺮ ،ﻭﳓﻦ ﻧﻘﻨﻊ ﺑﺈﺗﻔﺎﻕ ﺍﻟﺪﻻﻟﺔ ﺎ ،ﻭﺇﻥ ﺃﺑﻴﺘﻢ ﺇﻻ ﺍﻻﺳﺘﺪﻻﻝﹶ ،ﻓﻬﻮ ﻣﻦ ﺟﺎﻧﺒﻨﺎ ﺃﻇﻬﺮ ،ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ ﻗﺎﻟﻮﺍ :ﺍﳊﻴﺾ ﻭﺍﻟﻮﻻﺩﺓ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌِﺪﺓ ﺗﻨﻘﻀﻰ ﺑﻈﻬﻮﺭ ﺍﻟﻮﻻﺩﺓ ،ﻓﻬﻜﺬﺍ ﺗﻨﻘﻀﻰ ﺑﻈﻬﻮﺭ ﺍﳊﻴﺾ ﺗﺴﻮﻳ ﹰﺔ ﺑﻴﻨﻬﻤﺎ ﰲ ﺇﺗﻴﺎﻥ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ. ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﱠﻼﺋﻰ ﻳِﺌ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﻼﹶﺛﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ﴾ ]ﺍﻟﻄﻼﻕ.[٤ : ﻓﺠﻌﻞ ﻛﻞ ﺷﻬﺮ ﺑﺈﺯﺍﺀ ﺣﻴﻀﺔ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺼﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻘﺮﻭﺀ ﻫﻰ ﺍﳊﻴﺾ ،ﺑﻞ ﺱ ﻣﻦ ﺍﳊﻴﺾ ﺷﺮﻃﹰﺎ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﺷﻬﺮ ،ﻓﻤﺎ ﺩﺍﻣﺖ ﺣﺎﺋﻀﹰﺎ ﻻ ﻏﺎﻳﺔ ﺍﻵﻳﺔ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﻴﺄ ﺗﻨﺘﻘﻞ ﺇﱃ ﻋﺪﺓ ﺍﻵﻳﺴﺎﺕ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﺍﻟﱴ ﻫﻰ ﺍﻷﻃﻬﺎﺭ ﻋﻨﺪﻧﺎ ﻻ ﺗﻮﺟﺪ ﺇﻻ ﻣﻊ ﺍﳊﻴﺾ ،ﻻ ﺗﻜﻮﻥ ﺑﺪﻭﻧﻪ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻫﻰ ﺍﳊﻴﺾ؟ ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ: ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٦٢/١ﻭﻋﻨﻪ ﺍﻟﺸﺎﻓﻌﻲ ) (٣٨/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٧٤
٤٢٩ ﻀﺘﺎﻥ ،#ﻓﻬﻮ ﺣﺪﻳﺚ ﻟﻮ ﺍﺳﺘﺪﻟﻠﻨﺎ ﺑﻪ ﻋﻠﻴﻜﻢ ﱂ ﻼﻕ ﺍ َﻷ ِﻣ ﹶﺔ ﹶﻃ ﹾﻠ ﹶﻘﺘﺎ ِﻥ ﻭﻗﹶﺮ ﺅﻫﺎ ﺣﻴ $ﹶﻃ ﹶ ﺚ ﺿﻌﻴﻒ ﻣﻌﻠﻮﻝ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻏﺮﻳﺐ ﻻﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺗﻘﺒﻠﹸﻮﺍ ﺫﻟﻚ ﻣﻨﺎ ،ﻓﺈﻧﻪ ﺣﺪﻳ ﹲ ﺣﺪﻳﺚ ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﻣﻈﺎﻫﺮ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺍﻧﺘﻬﻰ. ﻭﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ﻫﺬﺍ ،ﻗﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ .ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ: ﻟﻴﺲ ﺑﺸﻰﺀ ،ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ،ﻭﺿﻌﻔﻪ ﺃﺑﻮ ﻋﺎﺻﻢ ﺃﻳﻀﹰﺎ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻫﺬﺍ ﺣﺪﻳﺚ ﳎﻬﻮﻝ ،ﻭﻗﺎﻝ ﺍﳋﻄﺎﰉ :ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ ﺿﻌﻔﻮﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻟﻮ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻟﻘﹸﻠﻨﺎ ﺑﻪ ﺇﻻ ﺃﻧﺎ ﻻ ﻧﺜﺒﺖ ﺣﺪﻳﺜﹰﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﺗﺠﻬﻞ ﻋﺪﺍﻟﺘﻪ ،ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﲞﻼﻑ ﻫﺬﺍ ،ﰒ ﺭﻭﻯ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻗﺎﻝ :ﺳﺌﻞ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺍﻷﻣﺔ ﻛﻢ ﺗﻄﻠﻖ؟ ﻗﺎﻝ :ﻃﻼﻗﻬﺎ ﺛﻨﺘﺎﻥ ،ﻭﻋِﺪﺎ ﺣﻴﻀﺘﺎﻥ .ﻗﺎﻝ :ﻓﻘﻴﻞ ﻟﻪ :ﻫﻞ ﺑﻠﻐﻚ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫﺬﺍ؟ ﻓﻘﺎﻝ :ﻻ) .(١ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺗﺎﺭﳜﻪ :#ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﻕ ﺍﻷﻣِﺔ ﻃﻠﻘﺘﺎﻥ ،ﻭﻋِﺪﺗﻬﺎ ﺣﻴﻀﺘﺎ ِﻥ .(٢)#ﻗﺎﻝ ﺃﺑﻮ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻳﺮﻓﻌﻪ$ :ﻃﻼ ﺖ ﻣﻈﺎﻫﺮﺍﹰ ،ﻓﺤﺪﺛﻨﺎ ﺑﻪ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺎﺻﻢ ﻋﺎﺻﻢ :ﺃﺧﱪﻧﺎ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻣﻈﺎﻫﺮ ،ﰒ ﻟﻘﻴ ﻒ ﻣﻈﺎﻫﺮﺍﹰ ،ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ :ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﻭﻫﺐ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻀﻌ ﻳ ﺑﻦ ﺃﺳﻠﻢ ،ﺃﻧﻪ ﻛﺎﻥ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﺃﺑﻴﻪ ،ﻓﺄﺗﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻷﻣﲑ ،ﻓﻘﺎﻝ :ﺇﻥ ﺍﻷﻣ ﲑ ﻳﻘﻮ ﹸﻝ ﻟﻚ :ﻛﻢ ﻕ ﺍﻟﻌﺒﺪ ﺍﳊﺮﺓ ﻕ ﺍﳊﺮ ﺍﻷﻣﺔ ﺛﻼﺙ ،ﻭﻃﻼ ﻋِﺪ ﹸﺓ ﺍﻷﻣﺔ؟ ﻓﻘﺎﻝ :ﻋِﺪﺓ ﺍﻷﻣﺔ ﺣﻴﻀﺘﺎﻥ ،ﻭﻃﻼ ﺙ ﺣﻴﺾ ،ﰒ ﻗﺎﻝ ﻟﻠﺮﺳﻮﻝ :ﺃﻳﻦ ﺗﺬﻫﺐ؟ ﻗﺎﻝ ﺃﻣﺮﱏ ﺃﻥ ﺃﺳﺄﻝ ﺗﻄﻠﻴﻘﺘﺎﻥ ،ﻭﻋِﺪﺓ ﺍﳊﺮﺓ ﺛﻼ ﹸ ﱃ ﻓﺄﺧﱪﺗﲎ ﻣﺎ ﺖﺇﱠ ﺴﻢ ﻋﻠﻴﻚ ﺇﻻ ﺭﺟﻌ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ،ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ :ﻓﺄ ﹾﻗ ِ ﻳﻘﻮﻻﻥ ،ﻓﺬﻫﺐ ﻭﺭﺟﻊ ﺇﱃ ﺃﰉ ،ﻓﺄﺧﱪﻩ ﺃﻤﺎ ﻗﺎﻻ ﻛﻤﺎ ﻗﺎﻝ ،ﻭﻗﺎﻻ ﻟﻪ :ﻗﻞ ﻟﻪ :ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺳﻨ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻜﻦ ﻋ ِﻤ ﹶﻞ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ. ﻉ ﻏ ﲑ ﺚ ﺍﳌﺮﻓﻮ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ ﰲ $ﺃﻃﺮﺍﻓﻪ :#ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳ ﹶ ﳏﻔﻮﻅ. ﻀﺘﺎ ِﻥ،# ﻕ ﺍ َﻷ ﻣ ِﺔ ِﺛﻨﺘﺎﻥِ ،ﻭ ِﻋ ﺪﺗﻬﺎ ﺣﻴ ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻜﻢ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎﹰ$ ،ﻃﹶﻼ ﻓﻬﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻄﻴﺔ ﺑﻦ ﺳﻌ ٍﺪ ﺍﻟ ﻌﻮﰱ ،ﻭﻗﺪ ﺿﻌﻔﻪ ،ﻏ ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ .ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ: ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ .٤٤٤ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﺹ .٤٤١
٤٣٠ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﺎ ﺭﻭﺍﻩ ﺳﺎﱂ ،ﻭﻧﺎﻓﻊ ﻣﻦ ﻗﻮﻟﻪ ،ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻕ ﺍﻟﻌﺒﺪ ﺍﳊﺮﺓ ﺗﻄﻠﻴﻘﺘﺎﻥ ،ﻭﻋِﺪﺎ ﺃﻳﻀﹰﺎ ﻋﻦ ﺳﺎﱂ ﻭﻧﺎﻓﻊ ،ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﻘﻮﻝ :ﻃﻼ ﻕ ﺍﳊﺮ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﺎﻥ ،ﻭﻋﺪﺎ ﻋﺪﺓ ﺍﻷﻣﺔ ﺣﻴﻀﺘﺎﻥ. ﺛﻼﺛﺔ ﻗﺮﻭﺀ ،ﻭﻃﻼ ﻗﺎﻟﻮﺍ :ﻭﺍﻟﺜﺎﺑﺖ ﺑﻼ ﺷﻚ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ،ﻓﺪﺧﻠﺖ ﰲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻪ ،ﻭﻻ ﺗﺮﺛﻪ ﻭﻻ ﻳﺮﺛﻬﺎ).(١ ﺚ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﻣﺬﻫﺒﻬﻤﺎ ﺑﻼ ﺷﻚ ﺃﻥ ﻗﺎﻟﻮﺍ :ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﹸ ﻑ ﺫﻟﻚ ،ﻭﻻ ﻳﺬﻫﺒﺎﻥ ﺇﻟﻴﻪ؟ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﻨﺪﳘﺎ ﻋﻦ ﺍﻟﻨﱮ ج ﺧﻼ ﺙ ﺏ ﻋﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻵﺧﺮ :ﺃﻣﺮﺕ ﺑﺮﻳﺮﺓ ﺃﻥ ﺗﻌﺘ ﺪ ﺛﻼ ﹶ ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻫﻮ ﺍﳉﻮﺍ ﺣﻴﺾ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺜﻼﺛﺔ ﺃﻟﻔﺎﻅ :ﺃﻣﺮﺕ ﺃﻥ ﺗﻌﺘﺪ ،ﻭﺃﻣﺮﺕ ﺃﻥ ﺗﻌﺘﺪ ﺙ ﺣﻴﺾ ،ﻓﻠﻌﻞ ﺭﻭﺍﻳﺔ ﻣﻦ ﺭﻭﻯ $ﺛﻼﺙ ﺣﻴﺾ #ﳏﻤﻮﻟﺔ ﻋﺪﺓ ﺍﳊﺮﺓ ،ﻭﺃﻣﺮﺕ ﺃﻥ ﺗﻌﺘﺪ ﺛﻼ ﹶ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻫﺬﺍ ﻭﻫﻰ ﺗﻘﻮﻝ: ﺚ ﺬﺍ ﺍﻟﺴﻨﺪ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻯ ﹸﻛﻠﱡﻬﻢ ﺐ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ ،ﻭﺃﻋﺠ ﺃﺋﻤﺔ ،ﻭﻻ ﳜﺮﺟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﻴﺢ ،ﻭﻻ ﺍﳌﺴﺎﻧِﺪ ،ﻭﻻ ﻣﻦ ﺍﻋﺘﲎ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﲨﻌﻬﺎ ،ﻭﻻ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻭﻛﻴﻒ ﻳﺼﱪ ﻋﻦ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻫﻮ ﻣﻀﻄﺮ ﺇﻟﻴﻪ، ﻭﻻ ﺳﻴﻤﺎ ﺬﺍ ﺍﻟﺴﻨ ِﺪ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻯ ﻫﻮ ﻛﺎﻟﺸﻤﺲ ﺷﻬﺮ ﹰﺓ ﻭﻻ ﺷﻚ ﺑﺮﻳﺮﺓ ﺃﻣﺮﺕ ﺃﻥ ﺙ ﺣﻴﺾ ،ﻓﻬﺬﺍ ﻟﻮ ﺻ ﺢ ﱂ ﻧﻌ ﺪ ﻩ ﺇﱃ ﻏﲑﻩ ،ﻭﻟﺒﺎﺩﺭﻧﺎ ﺇﻟﻴﻪ. ﺗﻌﺘﺪ ،ﻭﺃﻣﺎ ﺃﺎ ﺃﻣﺮﺕ ﺑﺜﻼ ِ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻜﻢ ﺑﺄﻥ ﺍﻻﺳﺘﱪﺍﺀ ،ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﻟﺼﺤﻴ ﺢ ﻛﻮﻧﻪ ﲝﻴﻀﺔ ،ﻭﻫﻮ ﻇﺎﻫ ﺮ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ ،ﻓﻼ ﻭﺟﻪ ﻟﻼﺷﺘﻐﺎﻝ ﺑﺎﻟﺘﻌﻠﻞ ﺑﺎﻟﻘﻮﻝ :ﺇﺎ ﺗﺴﺘﱪﺃ ﺑﺎﻟﻄﻬﺮ ،ﻓﺈﻧﻪ ﺺ ﺍﻟﺮﺳﻮﻝ ج ،ﻭﺧﻼﻑ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺧﻼﻑ ﺧﻼﻑ ﻇﺎﻫﺮ ﻧ ﻕ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺍﻷﻣﺔ ،ﻓﺎﻟﻮﺟﻪ ﺍﻟﻌﺪﻭ ﹸﻝ ﺇﱃ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ،ﻓﻨﻘﻮ ﹲﻝ :ﺍﻟﻔﺮ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻌِﺪﺓ ﻭﺟﺒﺖ ﻗﻀﺎﺀ ﳊﻖ ﺍﻟﺰﻭﺝ ،ﻓﺎﺧﺘﺼﺖ ﺑﺰﻣﺎﻥ ﺣﻘﻪ ،ﻭﻫﻮ ﺍﻟﻄﻬ ﺮ ﺑﺄﺎ ﺗﺘﻜﺮﺭ ،ﻓﻴﻌﻠﻢ ﻣﻨﻬﺎ ﺍﻟﱪﺍﺀﺓ ﺑﻮﺍﺳﻄﺔ ﺍﳊﻴﺾ ﲞﻼﻑ ﺍﻻﺳﺘﱪﺍﺀ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) (٤٠٤/٢ﻭﻫﻮ ﰲ ﺍﳌﻮﻃﺄ ).(٥٧٨/٢
٤٣١ ﻗﻮﻟﻜﻢ :ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ﱂ ﲢﺼﻞ ﺑﺎﻟﻘﹶﺮﺀ ﺍﻷﻭﻝ ﺩﻻﻟﺔ ،ﻷﻧﻪ ﻟﻮ ﺟﺎﻣﻌﻬﺎ ﰒ ﺖ ﺑﻘﻴﺘﻪ ﻗﹶﺮﺀﺍﹰ ،ﻭﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﻬﺮ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺷﻰﺀ. ﺴﺒ ﻃﻠﱠﻘﻬﺎ ﻓﻴﻪ ﺣِ ﻓﺠﻮﺍﺑﻪ ﺃﺎ ﺇﺫﺍ ﻃﻬﺮﺕ ﺑﻌﺪ ﻃﹸﻬﺮﻳﻦ ﻛﺎﻣﻠﲔ ،ﺻﺤﺖ ﺩِﻻﻟﺘﻪ ﺑﺈﻧﻀﻤﺎﻣﻪ ﺇﻟﻴﻬﻤﺎ. ﺕ ﻭﺍﻷﺩﻟﺔ ﺇﳕﺎ ﲢﺼﻞ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﺁﺧﺮﻩ. ﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﳊﺪﻭ ﺩ ﻭﺍﻟﻌﻼﻣﺎ ِ ﺟﻮﺍﺑﻪ ﺃﻥ ﺍﻟﻄﻬﺮ ﺇﺫﺍ ﺍﺣﺘﻮﺷﻪ ﺩﻣﺎﻥِ ،ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻗﺒﻠﻪ ﺩﻡ ،ﻭﻻ ﺑﻌﺪﻩ ﺩﻡ ،ﻓﻬﺬﺍ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﺍﻟﺒﺘﺔ. ﻗﺎﻟﻮﺍ :ﻭﻳﺰﻳﺪ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻗﻮﺓ ،ﺃﻥ ﺍﻟﻘﹶﺮﺀ ﻫﻮ ﺍﳉﻤﻊ ،ﻭﺯﻣﺎﻥ ﺍﻟﻄﻬﺮ ﺃﻭﱃ ﺑﻪ ،ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﳚﺘﻤﻊ ﺍﳊﻴﺾ ،ﻭﺇﻣﺎ ﳜﺮﺝ ﺑﻌﺪ ﻣﻌﻪ .ﻗﺎﻟﻮﺍ ﻭﺇﺩﺧﺎﻝ ﺍﻟﺘﺎﺀ ﰲ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﹶﺮﺀ ﻣﺬﻛﺮ ،ﻭﻫﻮ ﺍﻟﻄﻬﺮ ﻓﻠﻮ ﻛﺎﻥ ﺍﳊﻴﺾ ﻟﻜﺎﻥ ﺑﻐﲑ ﺗﺎﺀ ﻷﻥ ﻭﺍﺣﺪﻫﺎ ﺣﻴﻀﺔ. ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺳﺘﺪﻻ ﹰﻻ ﻭﺟﻮﺍﺑﺎﹰ ،ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﻻ ﻳﻤﻜﻦ ﻓﻴﻪ ﻓﻬﺬﺍ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺃﺭﺑﺎ ﲔ ﺍﻟﻔﺮﻳﻘﲔ ،ﺇﺫ ﻻ ﺗﻮﺳﻂ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﺤﻴ ِﺰ ﺇﱃ ﺃﺣﺪ ﺍﻟﻔﺌﺘﲔ ﻭﳓﻦ ﻂﺑ ﺍﻟﺘﻮﺳ ﹸ ﻣﺘﺤﻴﺰﻭﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﺎﺋﻠﻮﻥ ﻓﻴﻬﺎ ﺑﻘﻮﳍﻢ :ﺇﻥ ﺍﻟﻘﹶﺮﺀ ﺍﳊﻴﺾ ،ﻭﻗﺪ ﺏ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ، ﺗﻘﺪﻡ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻓﻨﺠﻴﺐ ﻋﻤﺎ ﻋﺎﺭﺽ ﺑﻪ ﺃﺭﺑﺎ ﻟﻴﺘﺒﲔ ﻣﺎ ﺭﺟﺤﻨﺎﻩ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﻨﻘﻮﻝ :ﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻓﻬﻮ ﺇﱃ ﺏ ﻣﻨﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ ﻟﻜﻢ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻃﻼﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺣﺠﺔ ﻋﻠﻴﻜﻢ ﺃﻗﺮ ﺿﺮﻭﺭﺓ ،ﺇﺫ ﻻ ﳝﻜﻦ ﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﰲ ﺍﻟﻌِﺪﺓ ﻓﺈﻥ ﻫﺬﺍ ﻣﻊ ﺗﻀﻤﻨﻪ ﻟﻜﻮﻥ ﺍﻟﻼﻡ ﻉ ﺍﻟﻄﻼﻕ ﰲ ﺍﻟﻌِﺪﺓ ،ﻓﺈﻧﻪ ﺳﺒﺒﻬﺎ، ﻟﻠﻈﺮﻓﻴﺔ ﲟﻌﲎ -ﰲ -ﻓﺎﺳﺪ ﻣﻌﲎ ،ﺇﺫ ﻻ ﻳﻤﻜﻦ ﺇﻳﻘﺎ ﺐ ﻳﺘﻘﺪﻡ ﺍﳊﻜﻢ ،ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﻤﻦ ﻗﺎﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ ،ﻓﻘﺪ ﻋﻤﻞ ﺑﺎﻵﻳﺔ، ﻭﺍﻟﺴﺒ ﻭﻃﻠﱠﻖ ﻗﺒﻞ ﺍﻟﻌﺪﺓ .ﻓﺈﻥ ﻗﻠﺘﻢ :ﻭﻣﻦ ﻗﺎﻝ :ﺇﺎ ﺍﻷﻃﻬﺎﺭ ﻓﺎﻟﻌِﺪﺓ ﺗﺘﻌﻘﺐ ﺍﻟﻄﻼﻕ ،ﻓﻘﺪ ﻃﻠﱠﻖ ﻕ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻻ ﻓﻴﻬﺎ، ﻗﺒﻞ ﺍﻟﻌﺪﺓ ،ﻗﻠﻨﺎ :ﻓﺒﻄﻞ ﺍﺣﺘﺠﺎﺟﻜﻢ ﺣﻴﻨﺌﺬ ،ﻭﺻ ﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻄﻼ ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻳﺼﺢ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻵﻳﺔ ،ﻟﻜﻦ ﺇﺭﺍﺩ ﹸﺓ ﺍﳊﻴﺾ ﺃﺭﺟﺢ ،ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﺍﻟﻌِﺪﺓ ﻓﻌﻠﺔ ﳑﺎ ﻳﻌﲎ ﻣﻌﺪﻭﺩﺓ ،ﻷﺎ ﺗﻌﺪ ﻭﺗﺤﺼﻰ ،ﻛﻘﻮﻟﻪ ﴿ :ﻭﹶﺃ ﺣﺼﻮﺍ ﺍﻟ ِﻌ ﺪ ﹶﺓ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﺍﻟﻄﻬ ﺮ ﺍﻟﺬﻯ ﻗﺒﻞ ﺍﳊﻴﻀﺔ ،ﳑﺎ ﻳﻌﺪ ﻭﻳﺤﺼﻰ ،ﻓﻬﻮ ﻣﻦ ﺍﻟﻌِﺪﺓ ،ﻭﻟﻴﺲ ﺍﻟﻜﻼ ﻡ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﺺ: ﺃﻣﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺩﺧﻮﻟﹸﻪ ﰲ ﻣﺴﻤﻰ ﺍﻟﻘﺮﻭﺀ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﺃﻡ ﻻ؟ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻨ ﻼﺛﹶﺔ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﻓﻄﻠﻘﻮﻫﻦ ﻟِﻘﺮﻭﺋﻬﻦ ،ﻟﻜﺎﻥ ﻓﻴﻪ ﺗﻌﻠﻖ ،ﻓﻬﻨﺎ ﺃﻣﺮﺍﻥ .ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺘ ﺮﺑ
٤٣٢ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﻭﺍﻟﺜﺎﱏ :ﻗﻮﻟﻪ﴿ :ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﻻ ﺭﻳﺐ ﻼ ﺇﺫﺍ ﻓﻌﻠﻪ ﻗﺒﻞ ﳎﻰﺀ ﲔ ﻣِﻦ ﺍﻟﺸﻬﺮ ،ﺇﳕﺎ ﻳﻜﻮﻥ ﺍﳌﺄﻣﻮﺭ ﳑﺘﺜ ﹰ ﺃﻥ ﺍﻟﻘﺎﺋﻞ :ﺍﻓﻌﻞ ﻛﺬﺍ ﻟﺜﻼﺙ ﺑ ِﻘ ﺍﻟﺜﻼﺙ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ :ﻓﻌﻠﺘﻪ ﻟﺜﻼﺙ ﻣﻀﲔ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﺇﳕﺎ ﻳﺼﺪﻕ ﺇﺫﺍ ﻓﻌﻠﻪ ﺑﻌﺪ ﻣﻀﻰ ﺍﻟﺜﻼﺙ ،ﻭﻫﻮ ﲞﻼﻑ ﺣﺮﻑ ﺍﻟﻈﺮﻑ ﺍﻟﺬﻯ ﻫﻮ $ﰲ #ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﺎﻝ :ﻓﻌﻠﺘﻪ ﰲ ﺛﻼﺙ ﺑﻘﲔ، ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻭﺍﻗﻌﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﺜﻼﺙ ،ﻭﻫﻬﻨﺎ ﻧﻜﺘﺔ ﺣﺴﻨﺔ ،ﻭﻫﻰ ﺃﻢ ﻳﻘﻮﻟﻮﻥ :ﻓﻌﻠﹸﺘﻪ ﻟﺜﻼﺙ ﻟﻴﺎﻝ ﺧﹶﻠﻮﻥ ﺃﻭ ﺑﻘﲔ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﻭﻓﻌﻠﺘﻪ ﰲ ﺍﻟﺜﺎﱏ ﺃﻭ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﺃﻭ ﰲ ﺛﺎﻧﻴﺔ ﺃﻭ ﻉ ﺍﻟﻔﻌﻞ ﻓﻴﻪ، ﺛﺎﻟﺜﺔ ،ﻓﻤﱴ ﺃﺭﺍﺩﻭﺍ ﻣﻀﻰ ﺍﻟﺰﻣﺎﻥ ﺃﻭ ﺍﺳﺘﻘﺒﺎﻟﻪ ،ﺃﺗﻮﺍ ﺑﺎﻟﻼﻡ ،ﻭﻣﱴ ﺃﺭﺍﺩﻭﺍ ﻭﻗﻮ ﺃﺗﻮﺍ ﺑﻔﻰ ،ﻭ ِﺳ ﺮ ﺫﻟﻚ ﺃﻢ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻣﻀﻰ ﺯﻣﻦ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﺳﺘﻘﺒﺎﻟﻪ ﺃﺗﻮﺍ ﺑﺎﻟﻌﻼﻣﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻯ ﻳﻠﻔﻈﻮﻥ ﺑﻪ ﲟﺎ ﻣﻀﻰ ،ﺃﻭ ﲟﺎ ﻳﺴﺘﻘﺒﻞ ،ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﺗﻮﺍ ﺑﺎﻷﺩﺍﺓ ﺍﳌﻌﻴﻨﺔ ﻟﻪ ،ﻭﻫﻰ ﺃﺩﺍﺓ $ﰲ ،#ﻭﻫﺬﺍ ﺧﲑ ﻣﻦ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﺎﺓ :ﺇﻥ ﺍﻟﻼﻡ ﺗﻜﻮﻥ ﲟﻌﲎ ﻗﺒﻞ ﰲ ﻗﻮﳍﻢ :ﻛﺘﺒﺘﻪ ﻟﺜﻼﺙ ﺑﻘﲔ ،ﻭﻗﻮﻟﻪ﴿ :ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ﻟِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻭﲟﻌﲎ ﺑﻌﺪ ،ﻛﻘﻮﳍﻢ :ﻟﺜﻼﺙ ﺧﻠﻮﻥ .ﻭﲟﻌﲎ ﰲ :ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﻒ ﺇﺫﹶﺍ ﺟ ﻤ ﻌﻨﺎ ﻫ ﻢ ﻂ ِﻟﻴ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ ،[٤٧ :ﻭﻗﻮﻟﻪ﴿ :ﹶﻓ ﹶﻜﻴ ﺴﹶ ﴿ﻭﻧﻀﻊ ﺍﳌﻮﺍﺯِﻳ ﻦ ﺍﻟ ِﻘ ﺐ ﻓِﻴ ِﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٢٥ :ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﺃﻥ ﺍﻟﻼﻡ ﻋﻠﻰ ﺑﺎﺎ ﻟﻼﺧﺘﺼﺎﺹ ﺑﺎﻟﻮﻗﺖ ِﻟﻴ ﻮ ٍﻡ ﹶﻻ ﺭﻳ ﺍﳌﺬﻛﻮﺭ ،ﻛﺄﻢ ﺟﻌﻠﻮﺍ ﺍﻟﻔِﻌﻞ ﻟﻠﺰﻣﺎﻥ ﺍﳌﺬﻛﻮﺭ ﺍﺗﺴﺎﻋﹰﺎ ﻻﺧﺘﺼﺎﺻﻪ ﺑﻪ ،ﻓﻜﺄﻧﻪ ﻟﻪ ،ﻓﺘﺄﻣﻠﻪ. ﻭﻓﺮﻕ ﺁﺧﺮ :ﻭﻫﻮ ﺃﻧﻚ ﺇﺫﺍ ﺃﺗﻴﺖ ﺑﺎﻟﻼﻡ ،ﱂ ﻳﻜﻦ ﺍﻟﺰﻣﺎ ﹸﻥ ﺍﳌﺬﻛﻮ ﺭ ﺑﻌﺪﻩ ﺇﻻ ﻣﺎﺿﻴﹰﺎ ﺃﻭ ﻣﻨﺘﻈﺮﺍﹰ ،ﻭﻣﱴ ﺃﺗﻴﺖ ﺑﻔﻰ ﱂ ﻳﻜﻦ ﺍﻟﺰﻣﺎﻥ ﺍﺮﻭﺭ ﺎ ﺇﻻ ﻣﻘﺎﺭﻧﹰﺎ ﻟﻠﻔﻌﻞ ،ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻣِﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ﴿:ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ ،[١ :ﻣﻌﻨﺎﻩ :ﻻﺳﺘﻘﺒﺎﻝ ﻋﺪﻦ ﻻ ﻓﻴﻬﺎ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﻳﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ ﻣﺴﺘﻘﺒﻠ ﹰﺔ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ،ﻓﺎﳌﺴﺘﻘﺒ ﹸﻞ ﺑﻌﺪﻫﺎ ﺾ ﺑﻌﺪ ﺣﺎﳍﺎ ﺇﳕﺎ ﻫﻮ ﺍﳊﻴﺾ ،ﻓﺈﻥ ﺍﻟﻄﺎﻫﺮ ﻻ ﺗﺴﺘ ﹾﻘِﺒﻞﹸ ﺍﻟﻄﻬﺮ ﺇﺫ ﻫﻰ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﺗﺴﺘﻘﺒ ﹸﻞ ﺍﳊﻴ ﻑ ﻟﻐ ﹰﺔ ﻭﻋﻘ ﹰ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ ،ﻫﺬﺍ ﺍﳌﻌﺮﻭ ﻼ ﻭﻋﺮﻓﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺎﻝ ﳌﻦ ﻫﻮ ﰲ ﻋﺎﻓﻴﺔ :ﻫﻮ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﻓﻴﺔ ،ﻭﻻ ﳌﻦ ﻫﻮ ﰲ ﺃﻣﻦ :ﻫﻮ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻣﻦ ،ﻭﻻ ﳌﻦ ﻫﻮ ﰲ ﻗﺒﺾ ﻣﻐﻠﻪ ﻭﺇﺣﺮﺍﺯﻩ :ﻫﻮ ﻣﺴﺘﻘﺒﻞ ﺍﳌﻐﻞ ،ﻭﺇﳕﺎ ﺍﳌﻌﻬﻮ ﺩ ﻟﻐﺔ ﻭﻋﺮﻓﹰﺎ ﺃﻥ ﻳﺴﺘﻘﺒ ﹶﻞ ﺍﻟﺸﻰ َﺀ ﻣ ﻦ ﻫﻮ ﻋﻠﻰ ﺿﺪ ،ﻭﻫﺬﺍ ﺃﻇﻬ ﺮ ﻣﻦ ﺃﻥ ﻧﻜﺜﹶﺮ ﺷﻮﺍﻫﺪﻩ. ﺣﺎﻝ ِ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻴﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻃﻠﻖ ﰲ ﺍﳊﻴﺾ ﻣﻄﻠﻘﹰﺎ ﻟﻠﻌِﺪﺓ ﻋﻨﺪ ﻣ ﻦ ﻳﻘﻮﻝ: ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ،ﻷﺎ ﺗﺴﺘﻘﺒ ﹸﻞ ﻃﻬﺮﻫﺎ ﺑﻌﺪ ﺣﺎﳍﺎ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ ،ﻗﻠﻨﺎ :ﻧﻌﻢ ﻳﻠﺰﻣﻬﻢ ﺫﻟﻚ،
٤٣٣ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺃﻭﻝ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﺗﻄﻠﻖ ﳍﺎ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟﻄﻬﺮ ،ﻟﻜﺎﻥ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺾ ﻣﻄﻠﻘﹰﺎ ﻟﻠﻌﺪﺓ ،ﻷﺎ ﺗﺴﺘﻘِﺒﻞﹸ ﺍﻟﻄﻬ ﺮ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻄﻼﻕ. ﻓﺈﻥ ﻗﻴﻞ$ :ﺍﻟﻼﻡ #ﲟﻌﲎ $ﰲ ،#ﻭﺍﳌﻌﲎ :ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻋﺪﻦ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻤﻜﻦ ﺇﺫﺍ ﺏ ﻣﻦ ﻭﺟﻬﲔ. ﻃﻠﻘﻬﺎ ﰲ ﺍﻟﻄﻬﺮ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﰲ ﺍﳊﻴﺾ ﻗﻴﻞ :ﺍﳉﻮﺍ ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻷﺻﻞ ﻋﺪ ﻡ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﳊﺮﻭﻑ ،ﻭﺍﻷﺻﻞ ﺇﻓﺮﺍﺩ ﻛﻞ ﺣﺮﻑ ﲟﻌﻨﺎﻩ ﻑ ﺫﻟﻚ ﻣﺮﺩﻭﺩﺓ ﺑﺎﻷﺻﻞ. ﻓﺪﻋﻮﻯ ﺧﻼ ِ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻌِﺪﺓ ﻇﺮﻓﹰﺎ ﻟﺰﻣﻦ ﺍﻟﻄﻼﻕ ،ﻓﻴﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﻌِﺪﺓ ﺿﺮﻭﺭﺓ ﺻﺤﺔ ﺍﻟﻈﺮﻓﻴﺔ ،ﻛﻤﺎ ﺇﺫﺍ ﻗﻠﺖ :ﻓﻌﻠﺘﻪ ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺑﻞ ﺍﻟﻐﺎﻟﺐ ﺐ ﰲ ﺍﻣﺘﻨﺎﻉ ﺾ ﺍﻟﻈﺮﻑ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻭﻻ ﺭﻳ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻣِﻦ ﻫﺬﺍ ،ﺃﻥ ﻳﻜﻮﻥ ﺑﻌ ﻫﺬﺍ ،ﻓﺈﻥ ﺍﻟﻌِﺪﺓ ﺗﺘﻌﻘﺐ ﺍﻟﻄﻼﻕ ﻭﻻ ﺗﻘﺎﺭﻧﻪ ،ﻭﻻ ﺗﺘﻘﺪﻡ ﻋﻠﻴﻪ. ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺃﻥ $ﺍﻟﻼﻡ #ﲟﻌﲎ $ﰲ ،#ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻗﺮﺍﺀ ﹸﺓ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﻏﲑﻩ$ :ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻗﹸﺒِ ﻞ ﻋﺪﻦ ،#ﻓﺈﻧﻪ ﻻ ﻳﻠﺰ ﻡ ﻣِﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﹶﺮﺀ :ﻫﻮ ﺍﻟﻄﻬﺮ ،ﻓﺈﻥ ﺍﻟﻘﹶﺮﺀ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻫﻮ ﺍﳊﻴﺾ ،ﻭﻫﻮ ﺍﳌﻌﺪﻭ ﺩ ﻭﺍﶈﺴﻮﺏ ،ﻭﻣﺎ ﻗﹶﺒﻠﻪ ﻣﻦ ﺍﻟﻄﻬﺮ ﻳﺪﺧﻞ ﰲ ﺣﻜﻤﻪ ﺗﺒﻌﹰﺎ ﻭﺿﻤﻨﹰﺎ ﻟﻮﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﻣﻦ ﺿﺮﻭﺭﺓ ﺍﳊﻴﺾ ﺃﻥ ﻳﺘﻘﺪﻣﻪ ﻃﻬﺮ ،ﻓﺈﺫﺍ ﻗﻴﻞ :ﺗﺮﺑﺼﻰ ﺛﻼﺙ ﺣﻴﺾ، ﻭﻫﻰ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻬﺮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻄﻬﺮ ﻣﻦ ﻣﺪﺓ ﺍﻟﺘﺮﺑﺺ ،ﻛﻤﺎ ﻟﻮ ﻗﻴﻞ ﻟﺮﺟﻞ :ﺃﻗﻢ ﻫﻬﻨﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﻫﻮ ﺃﺛﻨﺎﺀ ﻟﻴﻠﺔ ،ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﺑﻘﻴﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻳﻠﻴﻬﺎ ،ﻛﻤﺎ ﺗﺪﺧﻞ ﻟﻴﻠﺔ ﺍﻟﻴﻮﻣﲔ ﺍﻵﺧﺮﻳﻦ ﰲ ﻳﻮﻣﻴﻬﻤﺎ .ﻭﻟﻮ ﻗﻴﻞ ﻟﻪ ﰲ ﺍﻟﻨﻬﺎﺭ :ﺃﻗﻢ ﺛﻼﺙ ﻟﻴﺎﻝ ،ﺩﺧﻞ ﲤﺎ ﻡ ﺫﻟﻚ ﺍﻟﻨﻬﺎﺭ ﺗﺒﻌﹰﺎ ﻟﻠﻴﻠﺔ ﺍﻟﱴ ﺗﻠﻴﻪ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﳊﻴﺾ ﺇﳕﺎ ﻳﺘﻢ ﺑﺈﺟﺘﻤﺎﻉ ﺍﻟﺪﻡ ﰲ ﺍﻟﺮﺣﻢ ﻗﺒﻠﻪ ،ﻓﻜﺎﻥ ﺍﻟﻄﻬﺮ ﻣﻘﺪﻣ ﹰﺔ ﻭﺳﺒﺒﹰﺎ ﻟﻮﺟﻮﺩ ﺍﳊﻴﺾ ،ﻓﺈﺫﺍ ﻋﻠﻖ ﺍﳊﻜﻢ ﺑﺎﳊﻴﺾ ،ﹶﻓ ِﻤ ﻦ ﻟﻮﺍﺯﻣﻪ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﺍﳊﻴﺾ ﺇﻻ ﺑﻮﺟﻮﺩﻩ، ﻭﺬﺍ ﻳﻈﻬ ﺮ ﺃﻥ ﻫﺬﺍ ﺃﺑﻠ ﹸﻎ ﻣِﻦ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱃ ،ﻓﺈﻥ ﺍﻟﻠﻴ ﹶﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻣﺘﻼﺯﻣﺎﻥ ،ﻭﻟﻴﺲ ﺃﺣﺪﳘﺎ ﺳﺒﺒﹰﺎ ﻟﻮﺟﻮﺩ ﺍﻵﺧﺮ ،ﻭﻫﻬﻨﺎ ﺍﻟﻄﻬ ﺮ ﺳﺒ ﺐ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺪﻡ ﰲ ﺍﻟﺮﺣﻢ ،ﻓﻘﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ: ﴿ِﻟ ِﻌ ﺪِﺗ ِﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [١ :ﺃﻯ :ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﺗﺘﺮﺑﺼﻬﺎ ،ﻭﻫﻰ ﺗﺘﺮﺑﺺ ﺛﻼﺙ ﺣﻴﺾ ﺑﺎﻷﻃﻬﺎﺭ ﺍﻟﱴ ﻗﺒﻠﻬﺎ .ﻓﺈﺫﺍ ﻃﻠﻘﺖ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻬﺮ ،ﻓﻘﺪ ﻃﻠﻘﺖ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﺗﺴﺘﻘﺒﻞ ﻓﻴﻪ ﺍﻟﻌﺪﺓ ﺍﶈﺴﻮﺑﺔ ،ﻭﺗﻠﻚ ﺍﻟﻌِﺪﺓ ﻫﻰ ﺍﳊﻴﺾ ﲟﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻷﻃﻬﺎﺭ ،ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻃﻠﻘﺖ ﰲ
٤٣٤ ﺃﺛﻨﺎﺀ ﺣﻴﻀﺔ ،ﻓﺈﺎ ﱂ ﺗﻄﻠﻖ ﻟِﻌﺪﺓ ﲢﺴﺒﻬﺎ ،ﻷﻥ ﺑﻘﻴﺔ ﺫﻟﻚ ﺍﳊﻴﺾ ﻟﻴﺲ ﻫﻮ ﺍﻟﻌِﺪﺓ ﺍﻟﱴ ﺗﻌﺘﺪ ﻼ ﻭﻻ ﺗﺒﻌﹰﺎ ﻷﺻﻞ ،ﻭﺇﳕﺎ ﺗﺴﻤﻰ ﻋِﺪﺓ ﻷﺎ ﺗﺤﺒﺲ ﻓﻴﻬﺎ ﻋﻦ ﺍﻷﺯﻭﺍﺝ ،ﺇﺫﺍ ﺎ ﺍﳌﺮﺃﺓ ﺃﺻ ﹰ ﻂ ِﻟﻴ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ ،[٤٧ :ﳚﻮﺯ ﺃﻥ ﺴﹶ ﻀﻊ ﺍﳌﹶﻮﺍﺯِﻳ ﻦ ﺍﻟ ِﻘ ﻋﺮﻑ ﻫﺬﺍ ،ﻓﻘﻮﻟﻪ﴿ :ﻭﻧ ﺗﻜﻮﻥ ﺍﻟﻼ ﻡ ﻻ ﻡ ﺍﻟﺘﻌﻠﻴﻞ ،ﺃﻯ :ﻷﺟﻞ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺍﻟﻘِﺴﻂ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ ،ﺃﻯ :ﻧﻀﻌﻬﺎ ﻷﺟﻞ ﺍﻟﻘﺴﻂ ،ﻭﻗﺪ ﺍﺳﺘﻮﰱ ﺷﺮﻭ ﹶ ﻁ ﻧﺼﺒﻪ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃِﻗ ِﻢ ﺸ ﻤ ِ ﻼ ﹶﺓ ِﻟ ﺪﻟﹸﻮ ِﻙ ﺍﻟ ﺼﹶ ﺍﻟ ﺲ﴾ ]ﺍﻹﺳﺮﺍﺀ ،[٧٨ :ﻓﻠﻴﺴﺖ ﺍﻟﻼﻡ ﲟﻌﲎ $ﰲ #ﻗﻄﻌﺎﹰ ،ﺑﻞ ﻗﻴﻞ :ﺇﺎ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ،ﺃﻯ :ﻷﺟﻞ ﺩﻟﻮﻙ ﺍﻟﺸﻤﺲ ،ﻭﻗﻴﻞ :ﺇﺎ ﲟﻌﲎ ﺑﻌﺪ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍ ﺩ ﺇﻗﺎﻣﺘﻬﺎ ﺖ ﺍﻟﺪﻟﻮﻙ ﺳﻮﺍﺀ ﻓﺴﺮ ﺑﺎﻟﺰﻭﺍﻝ ﺃﻭ ﺍﻟﻐﺮﻭﺏ ،ﻭﺇﳕﺎ ﻳﺆﻣﺮ ﺑﺎﻟﺼﻼﺓ ﺑﻌﺪﻩ ،ﻭﻳﺴﺘﺤﻴ ﹸﻞ ﲪﻞ ﻭﻗ ﺁﻳﺔ ﺍﻟﻌﺪﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻫﻜﺬﺍ ﻳﺴﺘﺤﻴ ﹸﻞ ﲪ ﹸﻞ ﺁﻳﺔ ﺍﻟﻌِﺪﺓ ﻋﻠﻴﻪ ،ﺇﺫ ﻳﺼ ﲑ ﺍﳌﻌﲎ :ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ﺑ ﻌ ﺪ ِﻋ ﺪِﺗ ِﻬ ﻦ .ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﻓﻄﻠﻘﻮﻫﻦ ﻻﺳﺘﻘﺒﺎﻝ ﻋِﺪﻦ ،ﻭﻣﻌﻠﻮﻡ ﺃﺎ ﺇﺫﺍ ﻃﻠﻘﺖ ﻃﺎﻫﺮﹰﺍ ﺍﺳﺘﻘﺒﻠﺖ ﺍﻟﻌﺪ ﹶﺓ ﺑﺎﳊﻴﺾ .ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ،ﻟﻜﺎﻧﺖ ﺍﻟﺴﻨﺔ ﺃﻥ ﱮ ج ﺃﻥ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗﻄﻠﻖ ﳍﺎ ﺗﻄﻠﻖ ﺣﺎﺋﻀﹰﺎ ﻟﺘﺴﺘﻘﺒﻞ ﺍﻟﻌﺪﺓ ﺑﺎﻷﻃﻬﺎﺭ ،ﻓﺒﻴﻦ ﺍﻟﻨ ﺍﻟﻨﺴﺎﺀ ﻫﻰ ﺃﻥ ﺗﻄﻠﱠﻖ ﻃﺎﻫﺮﹰﺍ ﻟﺘﺴﺘﻘﺒﻞ ﻋﺪﺎ ﺑﻌﺪ ﺍﻟﻄﻼﻕ. ﻓﺈن ﻗﻴﻞ :ﻓﺈذا ﺟﻌﻠﻨﺎ اﻷﻗﺮاء :اﻷﻃﻬﺎر ،اﺳﺘﻘﺒﻠﺖ ﻋﺪﺗﻬﺎ ﺑﻌﺪ اﻟﻄﻼق ﺑﻼ ﻓﺼﻞ، ﺾ ﻟﻢ ﺗﺴﺘﻘﺒﻠﻬﺎ ﻋﻠﻰ ﻗﻮﻟﻪ ﺣﺘﻰ ﻳﻨﻘﻀﻰ اﻟﻄﱡﻬ ُﺮ. وﻣﻦ ﺟﻌﻠﻬﺎ اﻟﺤﻴ َ
ﻗﻴﻞ :ﻛﻼﻡ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﺑﺪ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﻓﺎﺋﺪﺓ ﻣﺴﺘﻘﻠﺔ ،ﻭﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﻌﲎ :ﻓﻄﻠﻘﻮﻫﻦ ﻃﻼﻗﹰﺎ ﺗﻜﻮﻥ ﺍﻟﻌﺪ ﹸﺓ ﺑﻌﺪﻩ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﲎ :ﻓﻄﻠﻘﻮﻫﻦ ﻃﻼﻗﹰﺎ ﻳﺴﺘﻘﺒﻠﻦ ﻓﻴﻪ ﺍﻟﻌﺪﺓ ﻻ ﻳﺴﺘ ِﻘﺒﻠ ﻦ ﻓﻴﻪ ﻃﻬﺮﹰﺍ ﻻ ﺗﻌﺘﺪ ﺑﻪ ،ﻓﺈﺎ ﺇﺫﺍ ﹸﻃﻠﻘﺖ ﺣﺎﺋﻀﹰﺎ ﺍﺳﺘﻘﺒﻠﺖ ﻃﻬﺮﹰﺍ ﻻ ﺗﻌﺘﺪ ﺑﻪ ،ﻓﻠﻢ ﺗﻄﻠﻖ ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻌﺪﺓ ،ﻭﻳﻮﺿﺤﻪ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ :ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ﻫ ﻦ ﰲ ﹸﻗﺒﻞ ِﻋ ﺪِﺗ ِﻬ ﻦ .ﻭﹸﻗﺒ ﹸﻞ ﺍﻟﻌﺪﺓ :ﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻯ ﺍﻟﻌﺪﺓ ﺗﺴﺘﻘﺒﻞ ﺑﻪ ،ﻛﻘﺒﻞ ﺍﳊﺎﺋﺾ ،ﻳﻮﺿﺤﻪ ﺃﻧﻪ ﻟﻮ ﺃﹸﺭﻳﺪ ﻣﺎ ﺫﻛﺮﻭﻩ ،ﻟﻘﻴﻞ :ﰲ ﺃ ﻭ ِﻝ ﻋﺪﻦ، ﲔ ﻗﹸﺒِ ﻞ ﺍﻟﺸﻰﺀ ﻭﺃﻭﻟﻪ. ﻓﺎﻟﻔﺮﻕ ﺑﻴ ﻦ ﺑ ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻭﺀ ﻫﻰ ﺍﳊِﻴﺾ ،ﻟﻜﺎﻥ ﻗﺪ ﻃﻠﻘﻬﺎ ﹶﻗﺒ ﹶﻞ ﺍﻟﻌِﺪﺓ .ﻗﻠﻨﺎ :ﺃﺟﻞ، ﺐ ﻕ ﻭﻻ ﺗﺴِﺒ ﹸﻘﻪ ،ﺑﻞ ﳚ ﻼ ﻭﺷﺮﻋﺎﹰ ،ﻓﺈﻥ ﺍﻟﻌِﺪﺓ ﻻ ﺗﻔﺎﺭﻕ ﺍﻟﻄﻼ ﺐ ﻋﻘ ﹰ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟ ﺗﺄﺧﺮﻫﺎ ﻋﻨﻪ. ﻼ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﻟﻮ ﻃﻠﱠﻘﻬﺎ ﰲ ﺍﳊﻴﺾ ،ﻗﻴﻞ :ﻫﺬﺍ ﻣﺒﲎ ﻋﻠﻰ ﻗﻮﻟﻜﻢ :ﻭﻛﺎﻥ ﺫﻟﻚ ﺗﻄﻮﻳ ﹰ
٤٣٥ ﺃﻥ ﺍﻟﻌِﻠﺔ ﰲ ﲢﺮ ِﱘ ﻃﻼﻕ ﺍﳊﺎﺋﺾ ﺧﺸﻴﺔ ﺍﻟﺘﻄﻮﻳﻞ ﻋﻠﻴﻬﺎ ،ﻭﻛﺜ ﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻻ ﻳﺮﺿﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞﹶ ،ﻭﻳﻔﺴﺪﻭﻧﻪ ﺑﺄﹶﺎ ﻟﻮ ﺭﺿﻴﺖ ﺑﺎﻟﻄﻼﻕ ﻓﻴﻪ ،ﻭﺍﺧﺘﺎﺭﺕ ﺍﻟﺘﻄﻮﻳﻞﹶ ،ﱂ ﻳﺒﺢ ﻟﻪ، ﻁ ﺍﻟﺮﺟﻌﺔ ﺍﻟﺬﻯ ﻫﻮ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﺘﻄﻮﻳﻞ ،ﱂ ﺗﺒﺢ ﻟﻪ ﺑﺮﺿﺎﻫﺎ ،ﻛﻤﺎ ﻳﺒﺎﺡ ﺇﺳﻘﺎ ﹸ ﺣ ﻖ ﺍﳌﻄﻠﱢﻖ ﺑﺘﺮﺍﺿﻴﻬﻤﺎ ﺑﺈﺳﻘﺎﻃﻬﺎ ﺑﺎﻟﻌِﻮﺽ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺑﺪﻭﻧﻪ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻭﻫﺬﺍ ﻫﻮ ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ،ﻭﻳﻘﻮﻟﻮﻥ :ﺇﳕﺎ ﺣﺮﻡ ﻃﻼﻗﹸﻬﺎ ﰲ ﻣﺬﻫ ﺍﳊﻴﺾ ،ﻷﻧﻪ ﻃﻠﻘﻬﺎ ﰲ ﻭﻗﺖ ﺭﻏﺒﺔ ﻋﻨﻬﺎ ،ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﻷﺟﻞ ﺍﻟﺘﻄﻮﻳﻞ ﻋﻠﻴﻬﺎ، ﻓﺎﻟﺘﻄﻮﻳ ﹸﻞ ﺍﳌﻀﺮ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺣﺎﺋﻀﺎﹰ ،ﻓﺘﻨﺘﻈ ﺮ ﻣﻀﻰ ﺍﳊﻴﻀﺔ ﻭﺍﻟﻄﻬﺮ ﺍﻟﺬﻯ ﻳﻠﻴﻬﺎ ،ﰒ ﺗﺄﺧﺬ ﰲ ﺍﻟﻌﺪﺓ ،ﻓﻼ ﺗﻜﻮﻥ ﻣﺴﺘﻘﺒﻠ ﹰﺔ ﻟِﻌﺪﺎ ﺑﺎﻟﻄﻼﻕ ﻭﺃﻣﺎ ﺇﺫﺍ ﻃﻠﻘﺖ ﻃﺎﻫﺮﺍﹰ ،ﻓﺈﺎ ﺗﺴﺘﻘِﺒﻞﹸ ﺍﻟﻌِﺪﺓ ﻋﻘﻴﺐ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻄﻬﺮ ،ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻄﻮﻳ ﹸﻞ. ﻭﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻘﹶﺮﺀ ﻣﺸﺘﻖ ﻣﻦ ﺍﳉﻤﻊ ،ﻭﺇﳕﺎ ﻳﺠﻤﻊ ﺍﳊﻴﺾ ﰲ ﺯﻣﻦ ﺍﻟﻄﻬﺮ .ﻋﻨﻪ ﺛﻼﺛﺔ ﺃﺟﻮﺑﺔ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻫﺬﺍ ﳑﻨﻮﻉ ،ﻭﺍﻟﺬﻯ ﻫﻮ ﻣﺸﺘﻖ ﻣﻦ ﺍﳉﻤﻊ ﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺑﺎﺏ ﺍﻟﻴﺎﺀ ﻣِﻦ ﺍﳌﻌﺘﻞ ،ﻣﻦ ﻗﺮﻯ ﻳﻘﺮﻯ ،ﻛﻘﻀﻰ ﻳﻘﻀﻰ ،ﻭﺍﻟﻘﹶﺮﺀ ﻣﻦ ﺍﳌﻬﻤﻮﺯ ﻣﻦ ﺑﻨﺎﺕ ﺍﳍﻤﺰ ،ﻣِﻦ ﻗﺮﺃ ﺖ ﺍﳌﺎﺀ ﰲ ﺍﳊﻮﺽ ﺃﻗﺮﻳﻪ، ﻳﻘﺮﺃ ،ﻛﻨﺤﺮ ﻳﻨﺤﺮ ،ﻭﳘﺎ ﺃﺻﻼﻥ ﳐﺘﻠﻔﺎﻥ ﻓﺈﻢ ﻳﻘﻮﻟﻮﻥ :ﻗﺮﻳ ﺃﻯ :ﲨﻌﺘﻪ ،ﻭﻣﻨﻪ ﲰﻴﺖ ﺍﻟﻘﺮﻳﺔ ،ﻭﻣﻨﻪ ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ :ﻟﻠﺒﻴﺖ ﺍﻟﺬﻯ ﲡﺘﻤﻊ ﻓﻴﻪ ،ﻷﻧﻪ ﻳﻘﺮﺎ، ﺃﻯ :ﻳﻀﻤﻬﺎ ﻭﳚﻤﻌﻬﺎ .ﻭﺃﻣﺎ ﺍﳌﻬﻤﻮﺯ ،ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻮﻗﻴﺖ ﻭﺍﻟﺘﺤﺪﻳﺪ ،ﻭﻣﻨﻪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ،ﻷﻥ ﻗﺎﺭﺋﻪ ﻳﻈﻬﺮﻩ ﻭﻳﺨﺮﺟﻪ ﻣﻘﺪﺍﺭﹰﺍ ﳏﺪﻭﺩﹰﺍ ﻻ ﻳﺰﻳ ﺪ ﻭﻻ ﻳﻨ ﹸﻘﺺ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪِ﴿ :ﺇﻥﱠ ﻋﹶﻠﻴﻨﺎ ﺟ ﻤ ﻌﻪ ﻭﹸﻗﺮﺁﻧﻪ﴾ ]ﺍﻟﻘﻴﺎﻣﺔ ،[١٧ :ﻓﻔﺮﻕ ﺑﲔ ﺍﳉﻤﻊ ﻭﺍﻟ ﹸﻘﺮﺁ ِﻥ .ﻭﻟﻮ ﻛﺎﻧﺎ ﻭﺍﺣﺪﺍﹰ ،ﻟﻜﺎﻥ ﺗﻜﺮﻳﺮﹰﺍ ﳏﻀﺎﹰ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ: ﴿ﻓﺈﺫﹶﺍ ﻗﹶﺮﹾﺃﻧﺎ ﻩ ﻓﺎﺗﺒﻊ ﹸﻗﺮﺁﻧﻪ] ﴾ﺍﻟﻘﻴﺎﻣﺔ ،[١٨ :ﻓﺈﺫﺍ ﺑﻴﻨﺎﻩ) ،(١ﻓﺠﻌﻞ ﻗﺮﺍﺀﺗﻪ ﻧﻔﺲ ﺇﻇﻬﺎﺭﻩ ﻭﺑﻴﺎﻧﻪ ،ﻻ ﻛﻤﺎ ﺯﻋﻢ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺸﺘﻖ ﻣﻦ ﺍﳉﻤﻊ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﻣﺎ ﻗﺮﺃﺕ ﻫﺬﻩ ﺍﻟﻨﺎﻗ ﹸﺔ ﺳﻠﹶﻰ ﹶﻗﻂﱡ ،ﻭﻣﺎ ﻗﺮﺃﺕ ﺟﻨﻴﻨﹰﺎ ﻫﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﺃﻯ ﻣﺎ ﻭﻟﺪﺗﻪ ﻭﺃﺧﺮﺟﺘﻪ ﻭﺃﻇﻬﺮﺗﻪ، ﻭﻣﻨﻪ :ﻓﻼﻥ ﻳﻘﺮﺅﻙ ﺍﻟﺴﻼﻡ ،ﻭﻳﻘﺮﺃ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ،ﻫﻮ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻣﻨﻪ ﻗﻮﳍﻢ: ﻗﺮﺃﺕ ﺍﳌﺮﺃﺓ ﺣﻴﻀﺔ ﺃﻭ ﺣﻴﻀﺘﲔ ،ﺃﻯ :ﺣﺎﺿﺘﻬﻤﺎ ،ﻷﻥ ﺍﳊﻴﺾ ﻇﻬﻮ ﺭ ﻣﺎ ﻛﺎﻥ ﻛﺎﻣﻨﺎﹰ، ) (١ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ).(٢٨٩/٦
٤٣٦ ﻛﻈﻬﻮﺭ ﺍﳉﻨﲔ ،ﻭﻣﻨﻪ :ﻗﺮﻭﺀ ﺍﻟﺜﺮﻳﺎ ،ﻭﻗﺮﻭﺀ ﺍﻟﺮﻳﺢ :ﻭﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﻈﻬﺮ ﺍﳌﻄﺮ ﻭﺍﻟﺮﻳﺢ، ﻓﺈﻤﺎ ﻳﻈﻬﺮﺍﻥ ﰲ ﻭﻗﺖ ﳐﺼﻮﺹ ،ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﺍﳌﺼﻨﻔﻮﻥ ﰲ ﻛﺘﺐ ﺍﻻﺷﺘﻘﺎﻕ ،ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻏﲑﻩ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﺍﳌ ﻌﻨﻰ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬ ﺮ ﻣﻨﻪ ﰲ ﺍﻟﻄﻬﺮ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺍﻟﻘﹸﺮﻭﺀ :ﺍﻷﻃﻬﺎﺭ ،ﻭﺍﻟﻨﺴﺎﺀ ﺃﻋﻠﻢ ﺬﺍ ﻣﻦ ﺍﻟﺮﺟﺎﻝ. ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ :ﻣ ﻦ ﺟ ﻌ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﺃﻋﻠ ﻢ ﲟﺮﺍﺩ ﺍﻟﻠﱠﻪ ﻣﻦ ﻛﺘﺎﺑﻪ ،ﻭﺃﻓﻬﻢ ﳌﻌﻨﺎﻩ ﻣِﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﰉ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ،ﻓﱰﻭ ﹸﻝ ﺫﻟﻚ ﰲ ﺷﺄﻦ ﻻ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺃﻛﺎﺑﺮ ﺃﺻﺤﺎ ِ ﻳﺪﻝ ﻋﻠﻰ ﺃﻦ ﺃﻋﻠ ﻢ ﺑﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﺇﻻ ﻛﺎﻧﺖ ﹸﻛﻞﱡ ﺁﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﻨﺴﺎ ِﺀ ﺗﻜﻮ ﹸﻥ ﺍﻟﻨﺴﺎ ُﺀ ﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺗﻘﻠﻴﺪﻫﻦ ﰲ ﻣﻌﻨﺎﻫﺎ ﻭﺣﻜﻤﻬﺎ ﻓﻴﻜ ﻦ ﺃﻋﻠﹶﻢ ﻣِﻦ ﺃﻋﻠﹶﻢ ﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﳚ ﺍﻟﺮﺟﺎﻝ ﺑﺂﻳ ِﺔ ﺍﻟﺮﺿﺎﻉ ،ﻭﺁﻳ ِﺔ ﺍﳊﻴﺾ ،ﻭﲢﺮ ِﱘ ﻭﻁﺀ ﺍﳊﺎﺋﺾ ،ﻭﺁﻳﺔ ﻋِﺪﺓ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ،ﻭﺁﻳ ِﺔ ﺍﳊﻤﻞ ﻭﺍﻟﻔِﺼﺎﻝ ﻭﻣﺪﻤﺎ ،ﻭﺁﻳ ِﺔ ﲢﺮﱘ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﺇﻻ ﳌﻦ ﺫﻛﺮ ﻓﻴﻬﺎ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺗﻘﻠﻴﺪﻫﻦ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﺗﺘﻌﻠﻖ ﻦ ،ﻭﰱ ﺷﺄﻦ ﻧﺰﻟﺖ ،ﻭﳚ ﺍﻵﻳﺎﺕ ﻭﻣﻌﻨﺎﻫﺎ ،ﻭﻫﺬﺍ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﺍﻟﺒﺘﺔ .ﻭﻛﻴﻒ ﻭﻣﺪﺍﺭ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺣﻰ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻭﺍﳌﻌﺮﻓﺔ ،ﻭﻭﻓﻮﺭ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﺟﺎﻝ ﺃﺣ ﻖ ﺬﺍ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﺃﻭﻓﺮ ﻧﺼﻴﺒﹰﺎ ﻣﻨﻪ ،ﺑﻞ ﻻ ﻳﻜﺎﺩ ﺏ ﰲ ﺟﺎﻧﺐ ﺍﻟﺮﺟﺎﻝ ،ﻭﻛﻴﻒ ﻳﻘﺎﻝ :ﺇﺫﺍ ﻒ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺇﻻ ﻭﺍﻟﺼﻮﺍ ﳜﺘِﻠ ﺍﺧﺘﻠﻔﺖ ﻋﺎﺋﺸﺔ ،ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﻣﺴﺄﻟﺔ :ﺇﻥ ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﻭﱃ ،ﻭﻫﻞ ﺍﻷﻭﱃ ﺇﻻ ﻗﻮ ﹲﻝ ﻓﻴﻪ ﺧﻠﻴﻔﺘﺎﻥ ﺏ ﺭﺍﺷﺪﺍﻥ؟ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺪﻳﻖ ﻣﻌﻬﻤﺎ ﻛﻤﺎ ﺣﻜﻰ ﻋﻨﻪ ،ﻓﺬﻟﻚ ﺍﻟﻘﻮ ﹸﻝ ﳑﺎ ﻻ ﻳﻌﺪﻭﻩ ﺍﻟﺼﻮﺍ ﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﺍﻟﻨﻘﻞ ﻋﻦ ﻋﻤﺮ ﻭﻋﻠﻰ ﺛﺎﺑﺖ ،ﻭﺃﻣﺎ ﻋﻦ ﺍﻟﺼﺪﻳﻖ ،ﻓﻔﻴﻪ ﻏﺮﺍﺑﺔ ،ﻭﻳﻜﻔﻴﻨﺎ ﻗﻮ ﹸﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻬﻢ ﻣﺜ ﹸﻞ :ﻋﻤﺮ ،ﻭﻋﻠﻰ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ،ﻭﺃﰉ ﻣﻮﺳﻰ، ﻓﻜﻴﻒ ﻧﻘﺪﻡ ﻗﻮﻝ ﹸﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻭﻓﻬﻤﻬﺎ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ؟ ﻉ ﺍﻟﻜﺒﲑ ﻳﻨﺸﺮ ﺍﳊﹸﺮﻣﺔ ،ﻭﻳﺜﺒﺖ ﰒ ﻳﻘﺎﻝ :ﻓﻬﺬﻩ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺮﻯ ﺭﺿﺎ ﺍﶈﺮﻣﻴﺔ ،ﻭﻣﻌﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻗﺪ ﺧﺎﻟﻔﻬﺎ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ، ﻼ ﻗﻠﺘﻢ :ﺍﻟﻨﺴﺎ ُﺀ ﺃﻋﻠﻢ ﺬﺍ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﺭﺟﺤﺘﻢ ﺚ ﺍﻟﺘﺤﺮﱘ ﺑﻪ ،ﻓﻬ ﱠ ﻭﻫﻰ ﺭﻭﺕ ﺣﺪﻳ ﹶ
٤٣٧ ﻗﻮﻟﹶﻬﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺧﺎﻟﻔﻬﺎ؟ ﻭﻧﻘﻮﻝ ﻷﺻﺤﺎﺏ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻭﻫﺬﻩ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻻ ﺗﺮﻯ ﺍﻟﺘﺤﺮ ﱘ ﻼ ﻗﻠﹸﺘﻢ :ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﲞﻤﺲ ﺭﺿﻌﺎﺕ ،ﻭﻣﻌﻬﺎ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺭﻭﺕ ﻓﻴﻪ ﺣﺪﻳﺜﲔ ،ﻓﻬ ﱠ ﺃﻋﻠﻢ ﺬﺍ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﻗﺪﻣﺘﻢ ﻗﻮﻟﹶﻬﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺧﺎﻟﻔﻬﺎ؟ ﻓﺈﻥ ﻗﻠﺘﻢ :ﻫﺬﺍ ﺣﻜﻢ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﻟﺮﺟﺎﻝ ،ﻓﻴﺴﺘﻮﻯ ﺍﻟﻨﺴﺎ ُﺀ ﻣﻌﻬﻢ ﻓﻴﻪ ،ﻗﻴﻞ :ﻭﻳﺘﻌﺪﻯ ﺣﻜ ﻢ ﺍﻟﻌِﺪﺓ ﻣﺜﻠﻪ ﺇﱃ ﺍﻟﺮﺟﺎﻝ، ﻯ ﺍﻟﻨﺴﺎ ُﺀ ﻣﻌﻬﻢ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﳋﻔﺎ َﺀ ﺑﻪ .ﰒ ﻳﺮﺟﺢ ﻗﻮ ﹸﻝ ﺍﻟﺮﺟﺎﻝ ﰲ ﻫﺬﻩ ﻓﻴﺠﺐ ﺃﻥ ﻳﺴﺘﻮ ﺍﳌﺴﺄﻟﺔ ،ﺑﺄﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺷﻬِﺪ ﻟِﻮﺍﺣ ٍﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﺰﺏ ،ﺑﺄﻥ ﺍﻟﻠﱠﻪ ﺿﺮﺏ ﺍﳊ ﻖ ﻋﻠﻰ ﻟِﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ).(١ ن وﻗﺪ واﻓﻖ رﺑﱠﻪ ﺗﺒﺎرك وﺗﻌﺎﻟﻰ ﻓﻲ ﻋﺪة ﻣﻮاﺿﻊ ﻗﺎل ﻓﻴﻬﺎ ﻗﻮﻻً ،ﻓﻨﺰل اﻟﻘﺮﺁ ُ ﻞ إﻧﺎﺋﻪ ﻓﻲ اﻟﻨﻮم ،وأوﻟﻪ ﺑﺎﻟﻌﻠﻢ) (٣وﺷﻬﺪ ﻰ ج ﻓﻀ َ ﺑﻤﺜﻞ ﻣﺎ ﻗﺎل) ،(٢وأﻋﻄﺎﻩ اﻟﻨﺒ ﱡ ث ُﻣ ْﻠ َﻬ ٌﻢ) ،(٤ﻓﺈذا ﻟﻢ ﻳﻜﻦ ﺑُﺪ ﻣﻦ اﻟﺘﻘﻠﻴﺪ ،ﻓﺘﻘﻠﻴﺪُﻩ أوﻟﻰ ،وإن آﺎﻧﺖ ﺤ ﱠﺪ ٌ ﻟﻪ ﺑﺄﻧﻪ ُﻣ َ ﻞ ﺑﻴﻦ اﻟﻤﺘﻨﺎزﻋﻴﻦ ،ﻓﺘﺤﻜﻴﻤُﻬﺎ هﻮ اﻟﻮاﺟﺐ. ﺼُ اﻟﺤﺠﺔ هﻰ اﻟﺘﻰ َﺗ ْﻔ ِ
ﳊﻴﺾ ،ﻻ ﻳﻘﻮﻟﹸﻮﻥ ﺑﻘﻮﻝ ﻋﻠﻰ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻻ ﻗﻮﻟﻜﻢ :ﺇﻥ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻷﻗﺮﺍﺀ ﺍ ِ ﺑﻘﻮﻝ ﻋﺎﺋﺸﺔ ،ﻓﺈﻥ ﻋﻠﻴﹰﺎ ﻳﻘﻮﻝ :ﻫﻮ ﺃﺣ ﻖ ﺑﺮﺟﻌﺘﻬﺎ ﻣﺎ ﱂ ﺗﻐﺘﺴﻞ ،ﻭﺃﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﻮﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ،ﻓﻬﺬﺍ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﺎﻗﻀﹰﺎ ﳑﻦ ﻻ ﻳﻘﻮﻝ ﺑﺬﻟﻚ ،ﻛﺄﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ، ﻚ ﻋﺎ ﺭﻫﺎ ﻋﻤﻦ ﻳﻘﻮﻝ ﺑﻘﻮﻝ ﻋﻠﻰ ،ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺑﻪ، ﻚ ﺷﻜﹶﺎﺓ ﻇﹶﺎ ِﻫ ﺮ ﻋﻨ ﻭﺗ ﹾﻠ ﻛﻤﺎ ﺗﻘﺪﻡ ﺣﻜﺎﻳﺔ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﻟﻌِﺪﺓ ﺗﺒﻘﻰ ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ ﺗﻐﺘﺴﻞ ﻛﻤﺎ ﻗﺎﻟﻪ ﻋﻠﻰ ،ﻭﻣﻦ ﻭﺍﻓﻘﻪ ،ﻭﳓﻦ ﻧﻌﺘ ِﺬﺭ ﻋﻤﻦ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﳊِﻴﺾ ﰲ ﺫﻟﻚ ،ﻭﻻ ﻳﻘﻮﻝ :ﻫﻮ ﺃﺣ ﻖ ﺎ ﻣﺎ ﱂ ﺗﻐﺘﺴﻞ ﻓﺈﻧﻪ ﻭﺍﻓﻖ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﳊِﻴﺾ ﰲ ﺫﻟﻚ ،ﻭﺧﺎﻟﻔﻪ ﰲ ﺗﻮﻗﻒ ﺍﻧﻘﻀﺎﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ﳌﻌﺎﺭﺽ ﺃﻭﺟﺐ ﳐﺎﻟﻔﺘﻪ ،ﻛﻤﺎ ﻳﻔﻌﻠﹸﻪ ﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ .ﻭﻟﻮ ﺫﻫﺒﻨﺎ ﻧ ﻌﺪ ﻣﺎ ﺗﺼﺮﻓﺘﻢ ﻓﻴﻪ ﻑ ﺑﻌﻴﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺭﺽ ﺻﺤﻴﺤﹰﺎ ﱂ ﻳﻜﻦ ﺗﻨﺎﻗﻀﹰﺎ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺼﺮ ) (١ﻳﺮﻳﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ .ﻭﻗﺪ ﺃﺧﺮﺝ ﺃﲪﺪ ) (٩٥ ،٥٣/٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٦٨٣ﻣﻦ ﻃﺮﻳﻘﲔ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ. ) (٢ﺣﺪﻳﺚ ﻣﻮﺍﻓﻘﺔ ﺭﺏ ﻋﻤﺮ ﻟﻌﻤﺮ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٨/٨ﻭﻣﺴﻠﻢ ).(٢٣٩٩ ) (٣ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (١٦٤/١ﻭﻣﺴﻠﻢ ).(٢٣٦١ ) (٤ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤١ ،٤٠/٧ﻭﻣﺴﻠﻢ ).(٢٣٩٨
٤٣٨ ﻒ ﻗﻮﳍﻢ ﰲ ﺇﺣﺪﻯ ﺍﳌﺴﺄﻟﺘﲔ ﻋﻨﺪﻫﻢ ﲟﺎﻧﻊ ﳍﻢ ﻣِﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﳍﻢ ﰲ ﺻﺤﻴﺤﺎﹰ ،ﱂ ﻳﻜﻦ ﺿﻌ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺧﺮﻯ ،ﻓﺈﻥ ﻣﻮﺍﻓﻘﺔ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻓﻴﻬﻢ ﻣ ﻦ ﻓﻴﻬﻢ ﻣِﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﰲ ﻣﻌﻈﻢ ﻗﻮﳍﻢ ﺧﲑ ،ﻭﺃﻭﱃ ﻣﻦ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻗﻮﳍﻢ ﲨﻴﻌِﻪ ﻭﺇﻟﻐﺎﺋﻪ ﲝﻴﺚ ﻻﻳﻌﺘﱪ ﺍﻟﺒﺘﺔ. ﻗﺎﻟﻮﺍ :ﰒ ﱂ ﳔﺎﻟﻔﻬﻢ ﰲ ﺗﻮﻗﻒ ﺍﻧﻘﻀﺎﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ،ﺑﻞ ﻗﻠﻨﺎ :ﻻ ﺗﻨﻘﻀﻰ ﺣﱴ ﺖ ﺻﻼﺓ ،ﻓﻮﺍﻓﻘﻨﺎﻫﻢ ﰲ ﻗﻮﳍﻢ ﺑﺎﻟﻐﺴﻞ ،ﻭﺯﺩﻧﺎ ﻋﻠﻴﻬﻢ ﺴﻞﹶ ،ﺃﻭ ﳝﻀﻰ ﻋﻠﻴﻬﺎ ﻭﻗ ﺗﻐﺘ ِ ﺍﻧﻘﻀﺎﺀَﻫﺎ ﲟﻀﻰ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ،ﻷﺎ ﺻﺎﺭﺕ ﰲ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺑﺪﻟﻴﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺼﻼﺓ ﰲ ﺫﻣﺘﻬﺎ ،ﻓﺄﻳﻦ ﺍﳌﺨﺎﻟﻔ ﹸﺔ ﺍﻟﺼﺮﳛﺔ ﻟﻠﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺭﺿﻮﺍﻥ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ. ﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﱂ ﻳﺘﻌﺮﺽ ﻭﻗﻮﻟﻜﻢ :ﻻ ﳒﺪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻟﻠﻐﺴﻞ ﻣﻌﲎ .ﻓﻴﻘﺎﻝ :ﻛﺘﺎ ﳊﻞﱠ ﻭﺍﻟﺒﻴﻨﻮﻧﺔ ﺑﺈﻧﻘﻀﺎﺀ ﺍﻷﺟﻞ. ﻟﻠﻐﺴﻞ ﺑﻨﻔﻰ ﻭﻻ ﺇﺛﺒﺎﺕ ،ﻭﺇﳕﺎ ﻋﻠﱠﻖ ﺍ ِ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻓﻴﻤﺎ ﻳﻨﻘﻀﻰ ﺑﻪ ﺍﻷﺟﻞﹸ ،ﻓﻘﻴﻞ :ﺑﺈﻧﻘﻄﺎﻉ ﺍﳊﻴﺾ. ﻭﻗﻴﻞ :ﺑﺎﻟﻐﺴﻞ ﺃﻭ ﻣﻀﻰ ﺻﻼﺓ ،ﺃﻭ ﺍﻧﻘﻄﺎﻋﻪ ﻷﻛﺜﺮﻩ .ﻭﻗﻴﻞ :ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ، ﻭﺣﺠﺔ ﻣﻦ ﻭﻗﻔﻪ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ﻗﻀﺎ ُﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻋﻤﺮ ،ﻭﻋﻠﻰ، ﺴ ﹶﻞ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ .ﻗﺎﻟﻮﺍ :ﻭﻫﻢ ﺃﻋﻠ ﻢ ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ، ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻟﻮﻥ :ﺣﱴ ﺗﻐﺘ ِ ﻯ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻭﺣﺪﻭ ِﺩ ﻣﺎ ﺃﹸﻧﺰِﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﻭﻗﺪ ﺭِ ﻭ ﻋﻔﺎﻥ ،ﻭﺃﰉ ﻣﻮﺳﻰ ،ﻭﻋﺒﺎﺩﺓ ،ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ،ﺣﻜﺎﻩ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ #ﻭﻏﲑﻩ ﻋﻨﻬﻢ .ﻭﻣﻦ ﻫﻬﻨﺎ ﻗﻴﻞ :ﺇﻥ ﻣﺬﻫﺐ ﺍﻟﺼﺪﻳﻖ ﻭﻣﻦ ﺫﹸ ِﻛ ﺮ ﻣﻌﻪ ،ﺃﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﳊِﻴﺾ. ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻪ ﺣﻆ ﻭﺍﻓﺮ ﻣِﻦ ﺍﻟﻔﻘﻪ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺣﻴﻀﻬﺎ ﺻﺎﺭﺕ ﰲ ﺾ ﻣﻦ ﻭﺟﻪ ،ﻭﺍﻟﻮﺟﻮﻩ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ ﰲ ﺣﻜﻢ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ﻣﻦ ﻭﺟﻪ ،ﻭﰱ ﺣﻜﻢ ﺍﳊﹸﻴ ِ ﺍﳊﻴﺾ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ ﰲ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ،ﻓﺈﺎ ﰲ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ﰲ ﺾ ﰲ ﲢﺮﱘ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﻣﻦ ﺣﺮﻣﻪ ﺻﺤﺔ ﺍﻟﺼﻴﺎﻡ ،ﻭﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ،ﻭﰱ ﺣﻜﻢ ﺍﳊﹸﻴ ِ ﻋﻠﻰ ﺍﳊﺎﺋﺾ ،ﻭﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﻭﲢﺮﱘ ﺍﻟﻮﻁﺀ ،ﻭﲢﺮﱘ ﺍﻟﻄﻼﻕ ﰲ ﻁ ﺍﳋﻠﻔﺎ ُﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻭﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻨﻜﺎﺡ ،ﻭﱂ ﻳﺨﺮﺟﻮﻫﺎ ﻣﻨﻪ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻓﺎﺣﺘﺎ ﹶ ﺐ ﻓﻴﻪ ،ﻭﻫﻮ ﺛﺒﻮ ﺑﻌﺪ ﺛﺒﻮﺗﻪ ﺇﻻ ﺑﻘﻴﺪ ﻻ ﺭﻳ ﺕ ﺣﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ﰲ ﺣﻘﻬﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ، ﺇﺯﺍﻟ ﹲﺔ ﻟﻠﻴﻘﲔ ﺑﻴﻘﲔ ﻣﺜﻠﻪ ،ﺇﺫ ﻟﻴﺲ ﺟﻌﻠﻬﺎ ﺣﺎﺋﻀﹰﺎ ﰲ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ﺃﻭﱃ ﻣﻦ ﺟﻌﻠﻬﺎ ﺣﺎﺋﻀﹰﺎ ﰲ ﺑﻘﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﺛﺒﻮﺕ ﺍﻟﺮﺟﻌﺔ ،ﻭﻫﺬﺍ ﻣﻦ ﺃﺩﻕ ﺍﻟﻔﻘﻪ ﻭﺃﻟﻄﻔﻪ ﻣﺄﺧﺬﹰﺍ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻷﻋﺸﻰ:
٤٣٩ ﻉ ﻓِﻴﻬﺎ ِﻣ ﻦ ﹸﻗﺮﻭ ِﺀ ِﻧﺴﺎﺋﻜﺎ. ﻟِﻤﺎ ﺿﺎ ﻓﻐﺎﻳﺘﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﻭﺀ ﰲ ﺍﻟﻄﻬﺮ ،ﻭﳓﻦ ﻻ ﻧﻨﻜﺮﻩ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻄﻬﺮ ﺃﺳﺒﻖ ﻣﻦ ﺍﳊﻴﺾ ،ﻓﻜﺎﻥ ﺃﻭﱃ ﺑﺎﻻﺳﻢ ،ﻓﺘﺮﺟﻴ ﺢ ﻃﺮﻳﻒ ﺟﺪﹰﺍ ﻓﻤﻦ ﺃﻳﻦ ﻳﻜﻮﻥ ﺃﻭﱃ ﺑﺎﻻﺳﻢ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﺑﻘﹰﺎ ﰲ ﺍﻟﻮﺟﻮﺩ؟ ﰒ ﺫﻟﻚ ﺍﻟﺴﺎﺑﻖ ﻻ ﻳﺴﻤﻰ ﻗﺮﺀﹰﺍ ﻣﺎ ﱂ ﻳﺴﺒﻘﻪ ﺩﻡ ﻋﻨﺪ ﲨﻬﻮﺭ ﻣﻦ ﻳﻘﻮﻟﻪ :ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ،ﻭﻫﻞ ﻳﻘﺎﻝ ﰲ ﻛﻞ ﻟﻔﻆ ﻣﺸﺘﺮﻙ: ﺴ ﻌ ﺇﻥ ﺃﺳﺒﻖ ﻣﻌﺎﻧﻴﻪ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺃﺣﻖ ﺑﻪ ،ﻓﻴﻜﻮﻥ ﻋ ﺲ﴾ ﺴ ﻌ ﺲ ﻣﻦ ﻗﻮﻟﻪ﴿ :ﻭﺍﻟﻠﱠﻴ ِﻞ ﺇﺫﹶﺍ ﻋ ]ﺍﻟﺘﻜﻮﻳﺮ ،[١٧ :ﺃﻭﱃ ﺑﻜﻮﻧﻪ ﻹﻗﺒﺎﻝ ﺍﻟﻠﻴﻞ ﻟﺴﺒﻘﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻓﺈﻥ ﺍﻟﻈﻼﻡ ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻟﻀﻴﺎﺀ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻨﱮ ج ﻓﺴﺮ ﺍﻟﻘﺮﻭﺀ ﺑﺎﻷﻃﻬﺎﺭ ،ﻓﻠﻌﻤ ﺮ ﺍﻟﻠﱠﻪ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ، ﳌﺎ ﺳﺒﻘﺘﻤﻮﻧﺎ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﺎ ﺍﻷﻃﻬﺎﺭ ،ﻭﻟﺒﺎﺩﺭﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤﻼﹰ ،ﻭﻫﻞ ﺍﳌﻌﻮﻝ ﺇﻻ ﻋﻠﻰ ﺗﻔﺴﲑﻩ ﻭﺑﻴﺎﻧﻪ: ﻑ ﱏ ِﻟ ﹾﻠ ﻤﻘﹶﺎ ِﻡ ﹶﺃﻃﹸﻮ ﺿﻨﺎ ﻭﻟﹶﻢ ﺗ ﺪ ِﺭ ﹶﺃ ﱢ ﺗﻘﹸﻮ ﹲﻝ ﺳﹶﻠﻴﻤﻰ ﹶﻟ ﻮ ﹶﺃﹶﻗ ﻤﺘ ﻢ ﺑﺄ ﺭ ِ ﻓﻘﺪ ﺑﻴﻨﺎ ﻣِﻦ ﺻﺮﻳﺢ ﻛﻼﻣﻪ ﻭﻣﻌﻨﺎﻩ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻔﺴﲑﻩ ﻟﻠﻘﺮﻭﺀ ﺑﺎﳊﻴﺾ ،ﻭﰱ ﺫﻟﻚ ﻛﻔﺎﻳﺔ. ﻓﺼﻞ ﻓﻲ اﻷﺟﻮﺑﺔ ﻋﻦ اﻋﺘﺮاﺿﻜﻢ ﻋﻠﻰ أدﻟﺘﻨﺎ
ﻗﻮﻟﻜﻢ ﰲ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ$ :ﺛﻼﺛﺔ ﻗﺮﻭﺀ #ﻓﺈﻧﻪ ﻳﻘﺘﻀﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﻮﺍﻣﻞﹶ ،ﺃﻯ ﺑﻘﻴﺔ ﺍﻟﻄﻬﺮ ﻗﺮﺀ ﻛﺎﻣﻞ ،ﻓﻬﺬﺍ ﺗﺮﲨﺔ ﺍﳌﺬﻫﺐ ،ﻭﺍﻟﺸﺄﻥ ﰲ ﻛﻮﻧﻪ ﻗﺮﺀﹰﺍ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺎﺭﻉ ،ﺃﻭ ﰲ ﺍﻟﻠﻐﺔ ،ﻓﻜﻴﻒ ﺗﺴﺘﺪﻟﻮﻥ ﻋﻠﻴﻨﺎ ﺑﺎﳌﺬﻫﺐ ،ﻣﻊ ﻣﻨﺎﺯﻋﺔ ﻏﲑِﻛﻢ ﻟﻜﻢ ﻓﻴﻪ ﳑﻦ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ ﻛﻤﺎ ﺗﻘﺪﻡ؟ ﻭﻟﻜﻦ ﺃﻭﺟﺪﻭﻧﺎ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺎﺭﻉ ،ﺃﻭ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ، ﺃﻥ ﺍﻟﻠﺤﻈﺔ ﻣﻦ ﺍﻟﻄﻬﺮ ﺗﺴﻤﻰ ﻗﹶﺮﺀﹰﺍ ﻛﺎﻣﻼﹰ ،ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﻋﻨﺪﻛﻢ ﺃﻥ ﺑﻌﺾ ﻣ ﻦ ﻗﺎﻝ :ﺍﻟﻘﺮﻭ ُﺀ ﺍﻷﻃﻬﺎﺭ ،ﻻ ﹸﻛﻠﱡﻬﻢ ﻳﻘﻮﻟﹸﻮﻥ :ﺑﻘﻴ ﹸﺔ ﺍﻟﻘﺮﺀ ﺍﳌﻄﻠﻖ ﻓﻴﻪ ﻗﹶﺮﺀ ،ﻭﻛﹶﺎ ﹶﻥ ﻣﺎﺫﺍ؟ ،ﻛﻴﻒ ﻭﻫﺬﺍ ﺍﳉﺰ ُﺀ ﺾ ﻃﻬ ٍﺮ ﺑﻼ ﺭﻳﺐ؟ ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺴﻤﻰ ﺍﻟﻘﹶﺮﺀ ﰲ ﺍﻵﻳﺔ ﻫﻮ ﺍﻟﻄﻬﺮ ،ﻭﺟﺐ ﺃﻥ ﻣِﻦ ﺍﻟﻄﱡﻬﺮ ﺑﻌ ﲔ ﺍﳉﻤﻴﻊ ﻭﺍﻟﺒﻌﺾ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺾ ﻗﺮﺀ ﻳﻘﻴﻨﺎﹰ ،ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺀ ﻣﺸﺘﺮﻛﹰﺎ ﺑ ﻳﻜﻮﻥ ﻫﺬﺍ ﺑﻌ ﺇﺑﻄﺎ ﹸﻝ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ.
٤٤٠ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻌﺮﺏ ﺗﻮِﻗﻊ ﺍﺳﻢ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﺛﻨﲔ ،ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ ،ﺟﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻫﺬﺍ ﺇﻥ ﻭﻗﻊ ،ﻓﺈﳕﺎ ﻳﻘﻊ ﰲ ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ ﺍﻟﱴ ﻫﻰ ﻇﻮﺍﻫ ﺮ ﰲ ﻣﺴﻤﺎﻫﺎ، ﻼ ﻭﹶﻟﻤﺎ ،ﻭﱂ ﺗﺮ ﺩ ﺻﻴﻐ ﹸﺔ ﺍﻟﻌﺪﺩ ﺇﻻ ﻭﺃﻣﺎ ﺻﻴﻎ ﺍﻟﻌﺪﺩ ﺍﻟﱴ ﻫﻰ ﻧﺼﻮﺹ ﰲ ﻣﺴﻤﺎﻫﺎ ،ﻓﻜ ﱠ ﺏ ﺍﻟﻠﱠﻪ﴾ ﺸ ﺮ ﺷ ﻬ ﺮﹰﺍ ﰲ ِﻛﺘﺎ ِ ﺸﻬﻮ ِﺭ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﺍﹾﺛﻨﺎ ﻋ ﻣﺴﺒﻮﻗﺔ ﲟﺴﻤﺎﻫﺎ ،ﻛﻘﻮﻟﻪ﴿ :ﺇ ﱠﻥ ِﻋ ﺪ ﹶﺓ ﺍﻟ ﲔ ﻭﺍ ﺯﺩﺍﺩﻭﺍ ِﺗﺴﻌﹰﺎ﴾ ]ﺍﻟﻜﻬﻒ: ﺙ ﻣِﺎﺋ ٍﺔ ﺳِﻨ ]ﺍﻟﺘﻮﺑﺔ [٣٦ :ﻭﻗﻮﻟﻪ﴿ :ﻭﹶﻟِﺒﺜﹸﻮﺍ ﰲ ﹶﻛ ﻬ ِﻔ ِﻬ ﻢ ﺛﻼ ﹶ ﺸ ﺮ ﹲﺓ ﻛﹶﺎ ِﻣﹶﻠﺔﹸ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﻚ ﻋ ﳊ ﺞ ﻭ ﺳﺒ ﻌ ٍﺔ ﺇﺫﹶﺍ ﺭ ﺟ ﻌﺘ ﻢ ِﺗ ﹾﻠ ﻼﹶﺛ ِﺔ ﺃﻳﺎ ٍﻡ ﰲ ﺍ ﹶ ﺼﻴﺎ ﻡ ﹶﺛ ﹶ [٢٥ﻭﻗﻮﻟﻪ﴿ :ﹶﻓ ِ ﺨﺮﻫﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ﺳﺒ ﻊ ﹶﻟﻴﺎ ٍﻝ ﻭﹶﺛﻤﺎِﻧﻴ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ﺣﺴﻮﻣﹰﺎ﴾ ]ﺍﳊﺎﻗﺔ،[١٥ : .[١٩٦ﻭﻗﻮﻟﻪ ﴿ :ﺳ ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ﴾ ﻭﻧﻈﺎﺋﺮﻩ ﳑﺎ ﻻ ﻳﺮﺍﺩ ﺑﻪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺩﻭﻥ ﻣﺴﻤﺎﻩ ﻣﻦ ﺍﻟﻌﺪﺩ .ﻭﻗﻮﻟﻪ﴿:ﹶﺛ ﹶ ﺼ ﺢ ﺇﳊﺎﻗﻪ ﺑﺄﺷﻬﺮ ﻣﻌﻠﻮﻣﺎﺕ، ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﺍﺳﻢ ﻋﺪﺩ ﻟﻴﺲ ﺑﺼﻴﻐﺔ ﲨﻊ ،ﻓﻼ ﻳ ِ ﻟﻮﺟﻬﲔ. ﺺ اﻟﻤﻨﻔﺼﻞ ،ﺑﺨﻼف ﻞ اﻟﺘﺨﺼﻴ َ ﺺ ﻓﻲ ﻣﺴﻤﺎﻩ ﻻ ﻳﻘ َﺒ ُ أﺣﺪهﻤﺎ :أن اﺳﻢ اﻟﻌﺪد ﻧ ﱞ ﺺ اﻟﻤﻨﻔﺼﻞ ،ﻓﻼ ﻳﻠﺰم ﻣﻦ اﻟﺘﻮﺳ ِﻊ ﻓﻲ اﻻﺳﻢ اﻻﺳﻢ اﻟﻌﺎم ،ﻓﺈﻧﻪ ﻳﻘﺒﻞ اﻟﺘﺨﺼﻴ َ اﻟﻈﺎهﺮ اﻟﺘﻮﺳ ُﻊ ﻓﻲ اﻻﺳﻢ اﻟﺬى هﻮ ﻧﺺ ﻓﻴﻤﺎ ﻳﺘﻨﺎوﻟُﻪ.
ﺼ ﺢ ﺍﺳﺘﻌﻤﺎﻟﹸﻪ ﰲ ﺍﺛﻨﲔ ﻓﻘﻂ ﳎﺎﺯﹰﺍ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﺳﻢ ﺍﳉﻤﻊ ﻳ ِ ﻑ ﺍﻟﺜﻼﺛﺔ ،ﻭﳍﺬﺍ ﳌﺎ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ،ﻓﺼﺤﺔ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﺛﻨﲔ ،ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ ﺃﻭﱃ ﲞﻼ ِ ﺱ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[١٦ :ﲪﻠﻪ ﺍﳉﻤﻬﻮ ﺭ ﻋﻠﻰ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﺇ ﺧ ﻮ ﹲﺓ ﻓﹶﻸ ﻣ ِﻪ ﺍﻟﺴ ﺪ ﺕ﴾ ]ﺍﻟﻨﻮﺭ ،[٦ :ﱂ ﳛﻤﻠﻬﺎ ﺃﺣ ﺪ ﻋﻠﻰ ﺸﻬﺎ ﺩﺓﹸ ﹶﺃ ﺣ ِﺪ ِﻫ ﻢ ﹶﺃ ﺭﺑﻊ ﺷﻬﺎﺩﺍ ٍ ﺃﺧﻮﻳﻦ ،ﻭﳌﺎ ﻗﺎﻝ﴿ :ﹶﻓ ﻣﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻊ. ﻭﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻭﺇﻥ ﺻﺢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳉﻤﻊ ﰲ ﺍﺛﻨﲔ ،ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ ،ﺇﻻ ﺃﻧﻪ ﻆ ﺑﲔ ﺣﻘﻴﻘﺘﻪ ﻭﳎﺎﺯﻩ، ﳎﺎﺯ ،ﻭﺍﳊﻘﻴﻘ ﹸﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻠﻔﻆ ،ﻭﺇﺫﺍ ﺩﺍﺭ ﺍﻟﻠﻔ ﹸ ﻓﺎﳊﻘﻴﻘ ﹸﺔ ﺃﻭﱃ ﺑﻪ. ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺇﳕﺎ ﺟﺎﺀ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺍﳉﻤﻊ ﰲ ﺍﺛﻨﲔ ،ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ ﰲ ﺃﲰﺎﺀ ﺍﻷﻳﺎﻡ ﻭﺍﻟﺸﻬﻮﺭ ﻭﺍﻷﻋﻮﺍﻡ ﺧﺎﺻﺔ ،ﻷﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺃﺛﻨﺎﺀ ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ ،ﻓﺘﺎﺭﺓ ﻳﺪﺧﻠﻮﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺎﻗﺼﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﺗﺎﺭﺓ ﻻ ﻳﺪﺧﻠﻮﺎ .ﻭﻛﺬﻟﻚ ﺍﻷﻳﺎﻡ ،ﻭﻗﺪ ﺗﻮ ﺳﻌﻮﺍ ﰲ ﺫﻟﻚ ﻣﺎ ﱂ ﻳﺘﻮﺳﻌﻮﺍ ﰲ ﻏﲑﻩ ،ﻓﺄﻃﻠﻘﻮﺍ ﺍﻟﻠﻴﺎﱃ ،ﻭﺃﺭﺍﺩﻭﺍ ﺍﻷﻳﺎ ﻡ ﻣﻌﻬﺎ ﺗﺎﺭﺓ ،ﻭﺑﺪﻭﺎ ﺃﺧﺮﻯ ﻭﺑﺎﻟﻌﻜﺲ.
٤٤١ ﺍﳉﻮﺍﺏ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮ ﺯ ﺟﺎﺀ ﰲ ﲨﻊ ﺍﻟﻘِﻠﺔ ،ﻭﻫﻮ ﻗﻮﻟﻪ﴿ :ﺍﳊ ﺞ ﹶﺃ ﺷ ﻬ ﺮ ﻼﹶﺛ ﹶﺔ ﻗﹸﺮﻭٍ ﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﲨ ﻊ ﻛﺜﺮﺓ ،ﻭﻛﺎﻥ ﺕ﴾] .ﺍﻟﺒﻘﺮﺓ [١٩٧ :ﻭﻗﻮﻟﻪ﴿ :ﹶﺛ ﹶ ﻣ ﻌﻠﹸﻮﻣﺎ ﺐ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ،ﺑﻞ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﺃﻛﺜﺮ ﻣِﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﺇﺫ ﻫﻮ ﺍﻷﻏﻠ ﺍﻟﻨﺤﺎﺓ ،ﻭﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻦ ﺻﻴﻐﺔ ﺍﻟﻘﻠﺔ ﺇﱃ ﺻﻴﻐﺔ ﺍﻟﻜﺜﺮﺓ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻓﺎﺋﺪﺓ ،ﻭﻧﻔﻰ ﺍﻟﺘﺠﻮﺯ ﰲ ﻫﺬﺍ ﺍﳉﻤﻊ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻓﺎﺋﺪﺓ ،ﻭﻻ ﻳﻈﻬﺮ ﻏﲑﻫﺎ ،ﻓﻮﺟﺐ ﺍﻋﺘﺒﺎﺭﻫﺎ. ﺍﳉﻮﺍﺏ ﺍﳋﺎﻣﺲ :ﺃﻥ ﺍﺳﻢ ﺍﳉﻤﻊ ﺇﳕﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﺛﻨﲔ ،ﻭﺑﻌﺾ ﺍﻟﺜﺎﻟﺚ ﻓﻴﻤﺎ ﻳﻘﺒﻞ ﺍﻟﺘﺒﻌﻴﺾ ،ﻭﻫﻮ ﺍﻟﻴﻮ ﻡ ﻭﺍﻟﺸﻬﺮ ﻭﺍﻟﻌﺎﻡ ،ﻭﳓﻮ ﺫﻟﻚ ﺩﻭ ﹶﻥ ﻣﺎ ﻻ ﻳﻘﺒﻠﻪ ،ﻭﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ ﻻ ﺖ ﻋﺪﺓ ﺍﻷﻣﺔ ﺫﺍﺕ ﺍﻷﻗﺮﺍﺀ ﻗﺮﺀﻳﻦ ﻛﺎﻣﻠﲔ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﻟﻮ ﺃﻣﻜﻦ ﻳﺘﺒﻌﻀﺎﻥ ،ﻭﳍﺬﺍ ﺟِ ﻌﹶﻠ ﻒ ﺍﻟﻘﺮﺀ ،ﳉﻌﻠﺖ ﻗﹶﺮﺀﹰﺍ ﻭﻧﺼﻔﺎﹰ ،ﻫﺬﺍ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻰ ﻟﻠﺘﺒﻌﻴﺾ ،ﻓﺄﻥ ﻻ ﳚﻮ ﺯ ﺗﻨﺼﻴ ﺍﻟﺘﺒﻌﻴﺾ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻰ ﻟﻠﺘﻜﻤﻴﻞ ﺃﻭﱃ ،ﻭ ِﺳ ﺮ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻘﺮ َﺀ ﻟﻴﺲ ﻟﺒﻌﻀﻪ ﺣﻜﻢ ﰲ ﺍﻟﺸﺮﻉ. ﺷﻬِ ﺮ﴾ ﻼﹶﺛﺔﹸ ﹶﺃ ﺍﳉﻮﺍﺏ ﺍﻟﺴﺎﺩﺱ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﰲ ﺍﻵﻳﺴﺔ ﻭﺍﻟﺼﻐﲑﺓ﴿ :ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ]ﺍﻟﻄﻼﻕ [٤ :ﰒ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﺎ ﺛﻼﺛﺔ ﻛﻮﺍﻣﻞ ،ﻭﻫﻰ ﺑﺪ ﹲﻝ ﻋﻦ ﺍﳊﻴﺾ ،ﻓﺘﻜﻤﻴ ﹸﻞ ﺍﳌﺒﺪﻝ ﺃﻭﱃ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﺼﺮﺣﻮﻥ ﺑﺄﻥ ﻟﻪ ﻣﺴﻤﻴﲔ :ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ ،ﻻ ﻧﻨﺎﺯﻋﻜﻢ ﻓﻴﻪ، ﻭﻟﻜﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﳊﻴﺾ ﺃﻭﱃ ﻟﻠﻮﺟﻮﻩ ﺍﻟﱴ ﺫﻛﺮﻧﺎﻫﺎ ،ﻭﺍﳌﺸﺘﺮﻙ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﺑﻪ ﻗﺮﺍﺋ ﻦ ﺗﺮﺟ ﺢ ﺃﺣ ﺪ ﻣﻌﺎﻧﻴﻪ ،ﻭﺟﺐ ﺍﳊﻤ ﹸﻞ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻯ ﱂ ﻳﺴﺒﻘﻪ ﺩﻡ ،ﻗﹶﺮﺀ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻓﻬﺬﺍ ﺗﺮﺟﻴ ﺢ ﻭﺗﻔﺴﲑ ﺖ ﺃﺭﺑﻊ ﺳﻨﲔ ﻳﺴﻤﻰ ﻟﻠﻔﻈﺔ ﺑﺎﳌﺬﻫﺐ ،ﻭﺇﻻ ﻓﻼ ﻳﻌﺮﻑ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻗﻂ ﺃﻥ ﻃﻬﺮ ﺑﻨ ِ ﻗﺮﺀﺍﹰ ،ﻭﻻ ﺗﺴﻤﻰ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ ،ﻻ ﻟﻐﺔ ﻭﻻ ﻋﺮﻓﹰﺎ ﻭﻻ ﺷﺮﻋﺎﹰ ،ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﺪﻡ ﺩﺍﺧﻞ ﰲ ﻣﺴﻤﻰ ﺍﻟﻘﹶﺮﺀ ،ﻭﻻ ﻳﻜﻮﻥ ﻗﺮﺀﹰﺍ ﺇﻻ ﻣﻊ ﻭﺟﻮﺩﻩ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﺪﻡ ﺷﺮﻁ ﻟﻠﺘﺴﻤﻴﺔ ،ﻛﺎﻟﻜﺄﺱ ﻭﺍﻟﻘﻠﻢ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺬﻛﻮﺭﺓ ﻅ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻣﺸﺮﻭﻃﺔ ﺑﺸﺮﻭﻁ ،ﻭﺍﻟﻘﹶﺮﺀ ﻣﺸﺘﺮﻙ ﺗﻨ ِﻈ ﲑ ﻓﺎﺳﺪ ،ﻓﺈﻥ ﻣﺴﻤﻰ ﺗﻠﻚ ﺍﻷﻟﻔﺎ ﹶ ﺾ ﻣﺴﻤﺎﻩ ﺣﻘﻴﻘﺔ ﻻ ﺃﻧﻪ ﺷﺮﻁ ﺑﲔ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ ،ﻳﻘﺎﻝ :ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ،ﻓﺎﳊﻴ ﰲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺃﺣﺪ ﻣﺴﻤﻴﻴﻪ ﻓﺎﻓﺘﺮﻗﺎ. ﻗﻮﻟﻜﻢ :ﱂ ﳚﻰﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺤﻴﺾ ،ﻗﻠﻨﺎ ،ﻗﺪ ﺑﻴﻨﺎ ﳎﻴﺌﹶﻪ ﰲ ﻛﻼﻣﻪ ﻟﻠﺤﻴﺾ،
٤٤٢ ﺑﻞ ﱂ ﳚﻰﺀ ﰲ ﻛﻼﻣﻪ ﻟﻠﻄﻬﺮ ﺍﻟﺒﺘﺔ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺭﻭﻯ ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻋﻦ ﺍﻟﻨﱮ ج ﰲ ﻼ ﹶﺓ ﹶﺃﻳﺎ ﻡ ﹶﺃ ﹾﻗﺮﺍﺋِﻬﺎ .#ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﺸﺎﻓﻌﻰ ﻗﺎﻝ :ﻣﺎ ﺣﺪﺙ ﺬﺍ ﺳﻔﻴﺎﻥ ﺼﹶ ﺍﳌﺴﺘﺤﺎﺿﺔ $ﺗ ﺪﻉ ﺍﻟ ﻗﻂ ،ﺟﻮﺍﺑﻪ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻰ ﱂ ﻳﺴﻤﻊ ﺳﻔﻴﺎﻥ ﻳﺤﺪﺙ ﺑﻪ ،ﻓﻘﺎﻝ ﲟﻮﺟﺐ ﻣﺎ ﲰﻌﻪ ﻣِﻦ ﺳﻔﻴﺎﻥ، ﺃﻭ ﻋﻨﻪ ﻣﻦ ﻗﻮﻟﻪ$ :ﻟﺘﻨﻈﺮ ﻋﺪﺩ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎﻡ ﺍﻟﱴ ﻛﺎﻧﺖ ﲢﻴﻀﻬﻦ ﻣﻦ ﺍﻟﺸﻬﺮ #ﻭﻗﺪ ﲰﻌﻪ ﻣﻦ ﺳﻔﻴﺎﻥ ﻣﻦ ﻻ ﻳﺴﺘﺮﺍﺏ ﲝﻔﻈﻪ ﻭﺻﺪﻗﻪ ﻭﻋﺪﺍﻟﺘﻪ .ﻭﺛﺒﺖ ﰲ ﺍﻟﺴﻨﻦ ،ﻣﻦ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰉ ﺣﺒﻴﺶ ،ﺃﺎ ﺳﺄﻟﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺸﻜﺖ ﺇﻟﻴﻪ ﺍﻟ ﺪﻡ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﺼﻠﱢﻰ ،ﻭﺇﺫﹶﺍ ﻣ ﺮ ﹶﻗ ﺮ ﺅﻙِ ،ﹶﻓﺘ ﹶﻄ ﻬﺮِﻯ ،ﹸﺛﻢ ﻼ ﺗ ﻚ ِﻋ ﺮﻕ ،ﻓﺎﻧﻈﹸﺮﻯ ،ﻓﺈﺫﺍ ﹶﺃﺗﻰ ﹶﻗ ﺮﺅﻙ ،ﹶﻓ ﹶ $ﺇﻧﻤﺎ ﹶﺫِﻟ )(١ ﺻﻠﱢﻰ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﹶﻘ ﺮ ِﺀ ﺇﱃ ﺍﻟ ﹶﻘ ﺮ ِﺀ . #ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻓﺬﻛﺮﻓﻴﻪ ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﻛﻞ ﺫﻟﻚ ﻳﺮﻳﺪ ﺑﻪ ﺍﳊﻴﺾ ﻻ ﺍﻟﻄﻬﺮ ،ﻭﻛﺬﻟﻚ ﺇﺳﻨﺎﺩ ﺍﻟﺬﻯ ﻗﺒﻠﻪ ،ﻭﻗﺪ ﺻﺤﺤﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳊﻔﺎﻅ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻪ$ :ﻟِﺘﻨ ﹸﻈ ﺮ ﻋ ﺪ ﺩ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎ ﻡ ﺍﻟﱴ ﻛﺎﻧﺖ ﲢﻴﻀﻬﻦ ﻣﻦ ﺍﻟﺸﻬﺮ ،#ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻯ ﺍﺣﺘﺠﺠﻨﺎ ﺑﻪ ﺑﻮﺟﻪ ﻣﺎ ﺣﱴ ﻳﻄﻠﺐ ﺗﺮﺟﻴ ﺢ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﺑﻞ ﺃﺣ ﺪ ﺍﻟﻠﻔﻈﲔ ﳚﺮﻯ ﻣﻦ ﺍﻵﺧﺮ ﳎﺮﻯ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻆ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﹶﺮﺀ ﺍﺳﻢ ﻟﺘﻠﻚ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎﻡ ،ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻧﺎ ﲨﻴﻌﹰﺎ ﻟﻔ ﹶ ﺍﻟﻈﺎﻫﺮ ﻓﻈﺎﻫﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺭﻭﻯ ﺑﺎﳌﻌﲎ ،ﻓﻠﻮﻻ ﺃﻥ ﻣﻌﲎ ﺃﺣ ِﺪ ﺍﻟﻠﻔﻈﲔ ﻣﻌﲎ ﺍﻵﺧﺮ ﻟﻐﺔ ﻍ ﻟﻪ ﺤﻞﱠ ﻟﻠﺮﺍﻭﻯ ﺃﻥ ﻳﺒ ﺪ ﹶﻝ ﻟﻔﻆ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﻻ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ،ﻭﻻ ﻳﺴﻮ ﹸ ﻭﺷﺮﻋﺎﹰ ،ﱂ ﺗ ِ ﺃﻥ ﻳﺒ ﺪ ﹶﻝ ﺍﻟﻠﻔﻆ ﲟﺎ ﻳﻮﺍﻓﻖ ﻣﺬﻫﺒﻪ ،ﻭﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻓﹰﺎ ﻟﻠﻔﻆ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻻ ﺳﻴﻤﺎ ﻭﺍﻟﺮﺍﻭﻯ ﻟﺬﻟﻚ ﻣﻦ ﻻ ﻳﺪﻓﻊ ﻋﻦ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﺭﻉ ،ﻭﻫﻮ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱏ ،ﻭﻫﻮ ﺃﺟﻞﱡ ﻣِﻦ ﻧﺎﻓﻊ ﻭﺃﻋﻠﻢ. ﻭﻗﺪ ﺭﻭﻯ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﺪ ﺍﻟﻜﺎﺗﺐ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰉ ﻣﻠﻴﻜﺔ ،ﻗﺎﻝ :ﺟﺎﺀﺕ ﺧﺎﻟﱴ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰉ ﺣﺒﻴﺶ ﺇﱃ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﻘﺎﻟﺖ :ﺇﱏ ﺃﺧﺎﻑ ﺃﻥ ﺃﻗﻊ ﰲ ﺍﻟﻨﺎﺭ، ﹶﺃ ﺩﻉ ﺍﻟﺼﻼ ﹶﺓ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻨﺘﲔ ،ﻗﺎﻟﺖ :ﺍﻧﺘﻈﺮﻯ ﺣﱴ ﳚﻰ َﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺠﺎﺀ ،ﻓﻘﺎﻟﺖ ﻼ ﹶﺓ ﺼﹶ ﻉ ﺍﻟ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻫﺬﻩ ﻓﺎﻃﻤ ﹸﺔ ﺗﻘﻮﻝ :ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻗﺎﻝ$ :ﻗﹸﻮﱃ ﹶﻟﻬﺎ ﹶﻓ ﹾﻠﺘ ﺪ ِ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٨٠ﰲ ﺍﻟﻄﻬﺎﺭﺓ.
٤٤٣ ﰲ ﹸﻛﻞﱢ ﺷ ﻬ ٍﺮ ﹶﺃﻳﺎ ﻡ ﹶﻗ ﺮِﺋﻬﺎ .(١)#ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﺪ ﺍﻟﻜﺎﺗﺐ ﺑﺼﺮﻯ ﺛﻘﺔ ﻋﺰﻳﺰ ﺍﳊﺪﻳﺚ ،ﻳﺠﻤﻊ ﺣﺪﻳﺜﻪ ،ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﻏ ﲑ ﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻣﻠﻴﻜﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻭﺍﺣﺪ) .(٢ﻭﻓﻴﻪ :ﺃﻧﻪ ﺗﺎﺑﻌﻪ ﺍﳊﺠﺎ ﻋﻨﻬﺎ. ﻚ ﻓﺄ ﻣﺴِﻜﻰ ﺖ ﹶﺃﻳﺎ ﻡ ﹶﺃ ﹾﻗﺮﺍِﺋ ِ ﻭﰱ $ﺍﳌﺴﻨﺪ :#ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻟِﻔﺎﻃﻤﺔ$ :ﺇﺫﹶﺍ ﹶﺃ ﹾﻗﺒﹶﻠ ﻚ #...ﺍﳊﺪﻳ ﹶ ﻋﹶﻠﻴ ِ ﺚ).(٣ ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺪﻯ ﺑﻦ ﺛﺎﺑﺖ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﺍﻟﻨﱮ ج، ﻼ ﹶﺓ ﹶﺃﻳﺎ ﻡ ﺃ ﹾﻗﺮﺍِﺋﻬﺎ ،ﰒ ﺗ ﻐﺘ ِ ﺼﹶ ﰲ ﺍﳌﺴﺘﺤﺎﺿﺔ $ﺗ ﺪﻉ ﺍﻟ ﺴﻞﹸ ﻭﺗﺼﻠﻰ.(٤)# ﻭﰱ $ﺳﻨﻨﻪ #ﺃﻳﻀﹰﺎ :ﺃﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰉ ﺣﺒﻴﺶ ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺸﻜﺖ ﺇﻟﻴﻪ ﺼﻠﱢﻰ، ﻼ ﺗ ﻕ ﻓﹶﺎﻧﻈﹸﺮﻯ ،ﻓﹶﺈﺫﹶﺍ ﺃﹶﺗﻰ ﹶﻗ ﺮ ﺅﻙِ ،ﹶﻓ ﹶ ﻚ ِﻋ ﺮ ﺍﻟﺪﻡ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺇﻧﻤﺎ ﺫﻟ )(٥ ﻓﺈﺫﺍ ﻣ ﺮ ﹶﻗ ﺮﺅِ ﻙ ﹶﻓﺘ ﹶﻄﻬﺮﻯ ﹸﺛﻢ ﺻﻠﱢﻰ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﹶﻘ ﺮ ِﺀ ﺇﱃ ﺍﻟ ﹶﻘ ﺮ ِﺀ .#ﻭﻗﺪ ﺗﻘﺪﻡ . ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻭﺭﻭﻯ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺯﻳﻨﺐ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ، ﻉ ﺍﻟﺼﻼﺓ ﱮ ج ﺃﻥ ﺗ ﺪ ﺃﻥ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺟﺤﺶ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺍﺳﺘﺤﻴﻀﺖ ،ﻓﺄﻣﺮﻫﺎ ﺍﻟﻨ ﺃﻳﺎ ﻡ ﺃﻗﺮﺍﺋﻬﺎ).(٦ ﻭﺗﻌﻠﻴﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ،ﺑﺄﻥ ﻫﺬﺍ ﻣِﻦ ﺗﻐﻴﲑ ﺍﻟﺮﻭﺍﺓ ،ﺭﻭﻭﻩ ﺑﺎﳌﻌﲎ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻌﺮﺝ ﻋﻠﻴﻪ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﻦ ﺟﺎﻧﺐ ﻣ ﻦ ﻋﻠﻠﻬﺎ ،ﻷﻋﺎﺩ ﺫِﻛﺮﻫﺎ ﻭﺃﺑﺪﺍﻩ ،ﻭﺷﻨﻊ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻔﻬﺎ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﳊﻴﺾ ﺷﺮﻃﹰﺎ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﺷﻬﺮ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﹸﺮﻭﺀ ﻫﻰ ﺍ ِ ﳊﻴﺾ؟ ﻗﻠﻨﺎ :ﻷﻧﻪ ﺟﻌﻞ ﺍﻷﺷﻬ ﺮ ﺍﻟﺜﻼﺛﺔ ) (١ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ) ،(١٧٥/١ﻭﺃﲪﺪ ).(٤٦٤/٦ ) (٢ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺳﻨﻨﻪ .٣٣٢/١ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(١٢٩/٦ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٩٧ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٨٠ ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٨١
٤٤٤ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ] ﴾ﺍﻟﻄﻼﻕ،[٤ : ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﺑﺪ ﹰﻻ ﻋ ِﻦ ﺍﻷﻗﺮﺍ ِﺀ ﺍﻟﺜﻼﺛﺔ ،ﻭﻗﺎﻝ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﻓﻨﻘﻠﻬﻦ ﺇﱃ ﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺗﻌﺬﱡﺭ ﻣﺒﺪﳍﻦ ،ﻭﻫﻮ ﺍﳊﻴﺾ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﺷﻬﺮ ﺑﺪﻝ ﻋﻦ ﺴ ﻦ ﻣﻨﻪ ،ﻻ ﻋﻦ ﺍﻟﻄﻬﺮ ،ﻭﻫﺬﺍ ﻭﺍﺿﺢ. ﺾ ﺍﻟﺬﻯ ﻳِﺌ ﺍﳊﻴ ِ ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻣﻌﻠﻮﻝ ﲟﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﳐﺎﻟﻔﺔ ﻋﺎﺋﺸﺔ ﻗﻮﻟﻜﻢ :ﺣﺪﻳ ﹸ ﻟﻪ ،ﻓﻨﺤﻦ ﺇﳕﺎ ﺍﺣﺘﺠﺠﻨﺎ ﻋﻠﻴﻜﻢ ﲟﺎ ﺍﺳﺘﺪﻟﻠﹸﺘﻢ ﺑﻪ ﻋﻠﻴﻨﺎ ﰲ ﻛﻮﻥ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻨﺴﺎﺀ ﻻ ﺑﺎﻟﺮﺟﺎﻝ ،ﻓ ﹸﻜﻞﱡ ﻣﻦ ﺻﻨﻒ ﻣﻦ ﺃﺻﺤﺎﺑﻜﻢ ﰲ ﻃﺮﻳﻖ ﺍﳋﻼﻑ ،ﺃﻭ ﺍﺳﺘﺪ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﻃﻼﻕ ﻕ ﺍﻟﻌﺒﺪ ﺗﻄﻠﻴﻘﺘﲔ، ﱮ ج ﻃﻼ ﺍﻟﻌﺒﺪ ﻃﻠﻘﺘﺎﻥ ،ﺍﺣﺘﺞ ﻋﻠﻴﻨﺎ ﺬﺍ ﺍﳊﺪﻳﺚ .ﻭﻗﺎﻝ :ﺟﻌﻞ ﺍﻟﻨ ﻀﺘﺎ ِﻥ. ﻕ ﺑﺎﻟﺮﺟﺎﻝ ﻻ ﺑﺎﻟﻨﺴﺎﺀ ،ﻭﺍﻋﺘﱪ ﺍﻟﻌِﺪﺓ ﺑﺎﻟﻨﺴﺎﺀ ،ﻓﻘﺎﻝ :ﻭﻋﺪﺓ ﺍ َﻷ ﻣ ِﺔ ﺣﻴ ﻓﺎﻋﺘﱪ ﺍﻟﻄﻼ ﻓﻴﺎ ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ ،ﻳﻜﻮ ﹸﻥ ﺍﳊﺪﻳﺚ ﺳﻠﻴﻤﹰﺎ ﻣﻦ ﺍﻟﻌِﻠﻞ ﺇﺫﺍ ﻛﺎﻥ ﺣﺠﺔ ﻟﻜﻢ ،ﻓﺈﺫﺍ ﺍﺣﺘ ﺞ ﺑﻪ ﻣﻨﺎﺯﻋﻮﻛﻢ ﻋﻠﻴﻜﻢ ﺍﻋﺘﻮﺭﺗﻪ ﺍﻟﻌِﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ ،ﻓﻤﺎ ﺃﺷﺒﻬﻪ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ: ﺐ ﻳﻜﹸﻮ ﹸﻥ ﺃﹸﺟﺎﺟﹰﺎ ﺩﻭﻧﻜﹸﻢ ﻓﹶﺈﺫﹶﺍ ﺍﻧﺘﻬﻰ ﺇﹶﻟﻴﻜﹸﻢ ﺗﻠﻘﱠﻰ ﻧﺸﺮ ﹸﻛ ﻢ ﹶﻓﻴﻄِﻴ ﻓﻨﺤﻦ ﺇﳕﺎ ﻛِﻠﻨﺎ ﻟﻜﻢ ﺑﺎﻟﺼﺎﻉ ﺍﻟﺬﻯ ﻛِﻠﺘﻢ ﻟﻨﺎ ﺑﻪ ﲞﺴﹰﺎ ﺑﺒﺨﺲ ،ﻭﺇﻳﻔﺎ ًﺀ ﺑﺈﻳﻔﺎﺀ ،ﻭﻻ ﻀ ﺪ ﲝﺪﻳﺜﻪ ،ﻭﻳﻘﻮﻯ ﺑﻪ ،ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﺐ ﺃﻥ ﻣﻈﺎﻫﺮﹰﺍ ﳑﻦ ﻻ ﻳﺤﺘﺞ ﺑﻪ ،ﻭﻟﻜﻦ ﻻ ﳝﺘﻨﻊ ﺃﻥ ﻳ ﻌﺘ ﺭﻳ ﻏﲑﻩ. ﻭﺃﻣﺎ ﺗﻌﻠﻴﻠﹸﻪ ﲞﻼﻑ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻟﻪ ،ﻓﺄﻳﻦ ﺫﻟﻚ ﻣﻦ ﺗﻘﺮﻳﺮِﻛﻢ ،ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﻟﺮﺍﻭﻯ ﻻ ﺗﻮﺟﺐ ﺭ ﺩ ﺣﺪﻳﺜﻪ ،ﻭﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﲟﺎ ﺭﻭﺍﻩ ﻻ ﲟﺎ ﺭﺁﻩ ،ﻭﺗﻜﺜﺮﻛﻢ ﻣِﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱴ ﺱ ﻓﻴﻬﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺩﻭ ﹶﻥ ﳐﺎﻟﻔﺔ ﺭﺍﻭﻳﻬﺎ ﳍﺎ ،ﻛﻤﺎ ﺃﺧﺬﻭﺍ ﺑﺮﻭﺍﻳ ِﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺘﻀﻤﻨﺔ ﺃﺧﺬ ﺍﻟﻨﺎ ﻟﺒﻘﺎﺀ ﺍﻟﻨﻜﺎﺡ ﻣﻊ ﺑﻴﻊ ﺍﻟﺰﻭﺟﺔ ،ﻭﺗﺮﻛﻮﺍ ﺭﺃﻳﻪ ﺑﺄﻥ ﺑﻴﻊ ﺍﻷﻣﺔ ﻃﻼﻗﹸﻬﺎ ،ﻭﻏﲑ ﺫﻟﻚ. ﻭﺃﻣﺎ ﺭﺩﻛﻢ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ$ :ﻃﻼﻕ ﺍﻷﻣﺔ ﻃﻠﻘﺘﺎﻥ ،ﻭﻗﹶﺮﺅﻫﺎ ﺱ ﺣﺪﻳﺜﻪ، ﺣﻴﻀﺘﺎﻥ .#ﺑﻌﻄﻴﺔ ﺍﻟﻌﻮﰱ ،ﻓﻬﻮ ﻭﺇﻥ ﺿﻌﻔﻪ ﺃﻛﺜ ﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﻓﻘﺪ ﺍﺣﺘﻤﻞ ﺍﻟﻨﺎ ﻭﺧﺮﺟﻮﻩ ﰲ ﺍﻟﺴﻨﻦ ،ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺎﺱ ﺍﻟﺪﻭﺭﻯ ﻋﻨﻪ :ﺻﺎﱀ ﺍﳊﺪﻳﺚ، ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻯ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ،ﻭﻫﻮ ﻣﻊ ﺿﻌﻔﻪ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ،ﻓﻴﻌﺘﻀﺪ ﺑﻪ ﻭﺇﻥ ﱂ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻭﺣﺪﻩ. ﻭﺃﻣﺎ ﺭﺩﻛﻢ ﺍﳊﺪﻳﺚ ﺑﺄﻥ ﺍﺑﻦ ﻋﻤﺮ ﻣﺬﻫﺒﻪ :ﺃﻥ ﺍﻟﻘﹸﺮﻭﺀ ﺍﻷﻃﻬﺎﺭ ،ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻳﻮﺭﺙ ﺷﺒﻬﺔ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﺑﺄ ﻭ ِﻝ ﺣﺪﻳﺚ ﺧﺎﻟﻔﻪ ﺭﺍﻭﻳﻪ ،ﻓﻜﺎﻥ ﺍﻻﻋﺘﺒﺎ ﺭ ﲟﺎ ﺏ ﻋﻦ ﺭﺩﻛﻢ ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺭﻭﺍﻩ ﻻ ﲟﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍ
٤٤٥ ﲟﺬﻫﺒﺎﻥ ،ﻭﻻ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺮﻭﺍﺓ ﳍﺎ. ﻭﺃﻣﺎ ﺭﺩﻛﻢ ﳊﺪﻳﺚ ﺍﳌﺨﺘﻠﻌﺔ ،ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﲝﻴﻀﺔ ،ﻓﺈﻧﺎ ﻻ ﻧﻘﻮﻝ ﺑﻪ ،ﻓﻠﻠﻨﺎﺱ ﰲ ﺙ ﺣﻴﺾ ،ﻛﻘﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﻮﻻﻥ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻋﺪﺎ ﺛﻼ ﹸ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻋﺪﺎ ﺣﻴﻀﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ،ﻭﺑﻪ ﻳﻘﻮﻝ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺽ ﳍﺎ ،ﻭﺍﻟﻘﻴﺎﺱ ﻳﻘﺘﻀﻴﻪ ﺣﻜﻤﺎﹰ ،ﻭﺳﻨﺒﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪ ﺫﻛﺮ ﺣﻜﻢ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﻻ ﻣﻌﺎﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻋِﺪﺓ ﺍﳌﺨﺘﻠﻌﺔ. ﻗﺎﻟﹸﻮﺍ :ﻭﳐﺎﻟﻔﺘﻨﺎ ﳊﺪﻳﺚ ﺍﻋﺘﺪﺍﺩ ﺍﳌﺨﺘﻠﻌﺔ ﲝﻴﻀﺔ ﰲ ﺑﻌﺾ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻣﻦ ﺟﻮﺍﺯ ﺍﻻﻋﺘﺪﺍﺩ ﲝﻴﻀﺔ ﻻ ﻳﻜﻮ ﹸﻥ ﻋﺬﺭﹰﺍ ﻟﻜﻢ ﰲ ﳐﺎﻟﻔﺔ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻣﻦ ﺃﻥ ﺍﻟﻘﹸﺮﻭﺀ ﺍﳊﻴﺾ ،ﻓﻨﺤﻦ ﻭﺇﻥ ﺧﺎﻟﻔﻨﺎﻩ ﰲ ﺣﻜﻢ ،ﻓﻘﺪ ﻭﺍﻓﻘﻨﺎﻩ ﰲ ﺍﳊﻜﻢ ﺍﻵﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﹶﺮﺀ ﺍﳊﻴﺾ ،ﻭﺃﻧﺘﻢ ﺧﺎﻟﻔﺘﻤﻮﻩ ﰲ ﺍﻷﻣﺮﻳﻦ ﲨﻴﻌﺎﹰ ،ﻫﺬﺍ ﻣﻊ ﺃﻥ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻷﻗﺮﺍﺀ ﺍﳊِﻴﺾ ،ﻭﻳﻘﻮﻝ :ﺍﳌﺨﺘﻠﻌﺔ ﺗﻌﺘﺪ ﲝﻴﻀﺔ ،ﻗﺪ ﺳِﻠ ﻢ ﻣِﻦ ﻫﺬﻩ ﺍﳌﻄﺎﻟﺒﺔ ،ﻓﻤﺎﺫﺍ ﺗﺮﺩﻭﻥ ﺑﻪ ﻗﻮﻟﹶﻪ؟ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﺳﺘﱪﺍﺀ ﻭﺍﻟﻌِﺪﺓ :ﺇﻥ ﺍﻟﻌِﺪﺓ ﻭﺟﺒﺖ ﻗﻀﺎ َﺀ ﳊﻖ ﺍﻟﺰﻭﺝ، ﻓﺎﺧﺘﺼﺖ ﺑﺰﻣﺎﻥ ﺣﻘﻪ ،ﻛﻼ ﻡ ﻻ ﲢﻘﻴﻖ ﻭﺭﺍﺀﻩ ،ﻓﺈﻥ ﺣﻘﱠﻪ ﰲ ﺟﻨﺲ ﺍﻻﺳﺘﻤﺘﺎﻉ ﰲ ﺯﻣﻦ ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ ،ﻭﻟﻴﺲ ﺣﻘﻪ ﳐﺘﺼﹰﺎ ﺑﺰﻣﻦ ﺍﻟﻄﻬﺮ ،ﻭﻻ ﺍﻟﻌِﺪﺓ ﳐﺘﺼﺔ ﺑﺰﻣﻦ ﺍﻟﻄﻬﺮ ﺩﻭﻥ ﺍﳊﻴﺾ ،ﻭﻛﻼ ﺍﻟﻮﻗﺘﲔ ﳏﺴﻮﺏ ﻣﻦ ﺍﻟﻌﺪﺓ ،ﻭﻋﺪﻡ ﺗﻜﺮﺭ ﺍﻻﺳﺘﱪﺍﺀ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻃﻬﺮﹰﺍ ﳏﺘﻮﺷﹰﺎ ﺑﺪﻣﲔ ،ﻛﻘﹸﺮﺀ ﺍﳌﻄﻠﻘﺔ ،ﻓﺘﺒﲔ ﺃﻥ ﺍﻟﻔﺮﻕ ﻏ ﲑ ﻃﺎﺋﻞ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻧﻀﻤﺎﻡ ﻗﺮﺀﻳﻦ ﺇﱃ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻯ ﺟﺎﻣﻊ ﻓﻴﻪ ﳚﻌﻠﹸﻪ ﻋﻠﻤﹰﺎ ﺟﻮﺍﺑﻪ ﺃﻥ ﻫﺬﺍ ﻳﻔﻀﻰ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌِﺪﺓ ﻗﺮﺀﻳﻦ ﺣﺴﺐ ،ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﺬﻯ ﺟﺎﻣﻊ ﻓﻴﻪ ﻻﺩﻻﻟﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﺍﻟﺪﺍﻝﱡ ﺍﻟﻘﹶﺮﺁ ِﻥ ﺑﻌﺪﻩ ،ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﻮﺟﺐ ﺍﻟﻨﺺ ،ﻭﻫﺬﺍ ﻻ ﻳﻠﺰ ﻡ ﻣِﻦ ﺟﻌﻞ ﺍﻷﻗﺮﺍﺀ ﺍﳊِﻴﺾ ،ﻓﺈﻥ ﺍﳊﻴﻀﺔ ﻭﺣﺪﻫﺎ ﻋﻠﻢ ،ﻭﳍﺬﺍ ﺍﻛﺘﻔﻰ ﺎ ﰲ ﺍﺳﺘﱪﺍﺀ ﺍﻹﻣﺎﺀ. ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻘﺮﺀ ﻫﻮ ﺍﳉﻤﻊ ،ﻭﺍﳊﻴﺾ ﳚﺘﻤﻊ ﰲ ﺯﻣﺎﻥ ﺍﻟﻄﻬﺮ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺟﻮﺍﺑﻪ، ﻭﺃﻥ ﺫﻟﻚ ﰲ ﺍﳌﻌﺘﻞ ﻻ ﰲ ﺍﳌﻬﻤﻮﺯ. ﻗﻮﻟﻜﻢ :ﺩﺧﻮ ﹸﻝ ﺍﻟﺘﺎﺀ ﰲ ﺛﻼﺛﺔ ،ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻭﺍﺣﺪﻫﺎ ﻣﺬﻛﺮ ،ﻭﻫﻮ ﺍﻟﻄﻬﺮ ،ﺟﻮﺍﺑﻪ ﺃﻥ ﻭﺍﺣﺪ ﺍﻟﻘﺮﻭﺀ ﻗﹶﺮﺀ ،ﻭﻫﻮ ﻣﺬﻛﺮ ،ﻓﺄﺗﻰ ﺑﺎﻟﺘﺎﺀ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﻔﻈﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻤﺎﻩ ﺣﻴﻀﺔ،
٤٤٦ ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻘﺎﻝ :ﺟﺎﺀﱏ ﺛﻼﺛﺔ ﺃﻧﻔﺲ ،ﻭ ﻫﻦ ﻧﺴﺎﺀ ﺑﺈﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻌﻤﻮﻡ ﺁﻳﺎﺕ ﺍﻟﻌِﺪﺩ ﺍﻟﺜﻼﺙ ﻣ ﻦ ﻳﺮﻯ ﺃﻥ ﻋِﺪﺓ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ ﺳﻮﺍﺀ ،ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻋﺪﺓ ﺍﻷﻣﺔ ﺍﳌﺘﺰﻭﺟﺔ ﻣﻦ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻮﻓﺎﺓ ،ﻛﻌﺪﺓ ﺍﳊﺮﺓ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ، ﺴ ِﻬ ﻦ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﺕ ﻳﺘ ﺮﺑ ﻭﻻ ﻓﺮﻕ ،ﻷﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻠﱠﻤﻨﺎ ﺍﻟ ِﻌ ﺪ ﺩ ﰲ ﺍﻟﻜِﺘﺎﺏ ،ﻓﻘﺎﻝ﴿ :ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ﹶﺛ ﹶ ﺼ ﻦ ﻼﺛﹶﺔ ﻗﹸﺮﻭٍ ﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﻭﻗﺎﻝ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ِﻣﻨﻜﹸﻢ ﻭﻳ ﹶﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑ ﺴ ﻦ ِﻣ ﻦ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ِﺑﹶﺄﻧﻔﹸ ِ ﻀ ﻦ ﻭﺃﹸﻭ ﹶﻻﺕ ﺍﻷ ﺣﻤﺎ ِﻝ ﻼﹶﺛﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﻟﹶﻢ ِﳛ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﺍ ﹶﳌﺤِﻴ ِ ﹶﺃ ﺟﻠﹸﻬﻦ ﺃﹶﻥ ﻳ ﻀ ﻌ ﻦ ﺣ ﻤﹶﻠﻬ ﻦ ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺇﺫ ﺃﺑﺎﺡ ﻟﻨﺎ ﺯﻭﺍﺝ ﺍﻹﻣﺎﺀ ،ﺃﻧﻪ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻦ ﺍﻟ ِﻌ ﺪﺩ ﺍﳌﺬﻛﻮﺭﺍﺕ .ﻭﻣﺎ ﻓﺮﻕ ﻋﺰ ﻭﺟﻞ ﺑﲔ ﺣ ﺮ ٍﺓ ﻭﻻ ﹶﺃ ﻣ ٍﺔ ﰲ ﺫﻟﻚ ،ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ ﻧﺴﻴﹰﺎ. ﻭﺛﺒﺖ ﻋﻤﻦ ﺳﻠﻒ ﻣﺜﻞ ﻗﻮﻟﻨﺎ :ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳِﲑﻳﻦ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻣﺎ ﺃﺭﻯ ِﻋﺪﺓ ﺍ َﻷ ﻣ ِﺔ ﳊﺮﺓ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺖ ﰲ ﺫﻟﻚ ﺳﻨﺔﹲ ،ﻓﺎﻟﺴﻨ ﹸﺔ ﺃﺣ ﻖ ﺃﻥ ﺗﺘﺒ ﻊ .ﻗﺎﻝ :ﻭﻗﺪ ﺇﻻ ﹶﻛ ِﻌﺪﺓ ﺍ ﹸ ﳊﺮﺓ ،ﻭﻫﻮ ﺫﻛﺮ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺃﻥ ﻗﻮﻝ ﻣﻜﺤﻮﻝ :ﺇ ﱠﻥ ِﻋﺪﺓ ﺍﻷﻣﺔ ﰲ ﻛﻞ ﺷﻰ ،ﹶﻛ ِﻌﺪﺓ ﺍ ﹸ ﻗﻮﻝ ﺃﰉ ﺳﻠﻴﻤﺎﻥ ،ﻭﲨﻴﻊ ﺃﺻﺤﺎﺑﻨﺎ ،ﻫﺬﺍ ﻛﻼﻣﻪ. ﻭﻗﺪ ﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﲨﻬﻮﺭ ﺍ ُﻷ ﻣﺔِ ،ﻓﻘﺎﻟﻮﺍِ :ﻋ ﺪﺗﻬﺎ ﻧﺼﻒ ِﻋﺪﺓ ﺍﳊﺮﺓ ،ﻫﺬﺍ ﻗﻮﻝ ﻓﻘﻬﺎﺀ ﺍﳌﺪﻳﻨﺔ :ﺳﻌﻴ ِﺪ ﺑ ِﻦ ﺍﳌﺴﻴﺐ ،ﻭﺍﻟﻘﺎﺳِﻢ ،ﻭﺳﺎﻟِﻢ ،ﻭﺯﻳ ِﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ، ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﻣﺎﻟﻚ ،ﻭﻓﻘﻬﺎ ِﺀ ﺃﻫﻞ ﻣﻜﺔ :ﻛﻌﻄﺎ ِﺀ ﺑ ِﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻭﻣﺴﻠﻢ ﺑ ِﻦ ﺧﺎﻟﺪ ﻭﻏﲑﳘﺎ، ﻯ ﻭﺃﰉ ﺣﻨﻴﻔ ﹶﺔ ﻭﺃﺻﺤﺎﺑِﻪ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ. ﻭﻓﻘﻬﺎ ِﺀ ﺍﻟﺒﺼﺮﺓ :ﻛﻘﺘﺎﺩﺓ ،ﻭﻓﻘﻬﺎ ِﺀ ﺍﻟﻜﻮﻓﺔ ،ﻛﺎﻟﺜﻮﺭ ﺚ ﻛﺄﺣﻤ ﺪ ﻭﺇﺳﺤﺎﻕ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﰉ ﺛﻮﺭ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﻭﻏﲑﻫﻢ ،ﻭﺳﻠﻔﹸﻬﻢ ﻭﻓﻘﻬﺎ ِﺀ ﺍﳊﺪﻳ ِ ﰲ ﺫﻟﻚ ﺍﳋﻠﻴﻔﺘﺎﻥ ﺍﻟﺮﺍﺷﺪﺍﻥ :ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ،ﻭﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ، ﺻﺢ ﺫﻟﻚ ﻋﻨﻬﻤﺎ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑ ِﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻨﻪِ :ﻋﺪ ﹸﺓ ﺍ َﻷ ﻣ ِﺔ ﺣﻴﻀﺘﺎﻥِ ،ﻋﺪ ﹸﺓ ﺍﳊﺮﺓ ﺛﻼﺙ ِﺣﻴﺾ ،ﻭﻫﻮ ﻗﻮﻝ ﺯﻳﺪ ﺍﺑﻦ ﺛﺎﺑﺖ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻗﹶﺒﻴﺼﺔ ،ﺑﻦ ﹸﺫﺅﻳﺐ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖِ :ﻋﺪ ﹸﺓ ﺍ َﻷ ﻣ ِﺔ ﺣﻴﻀﺘﺎﻥ ،ﻭ ِﻋﺪﺓ ﺾ .ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﻭﺱ ﺍﻟﺜﻘﻔﻰ ،ﺃﻥ ﻋﻤ ﺮ ﺑ ﻦ ﺙ ِﺣﻴ ِ ﺍﳊﺮﺓ ﺛﻼ ﹸ
٤٤٧ ﺖ ﺃﻥ ﺃﺟﻌ ﹶﻞ ِﻋ ﺪ ﹶﺓ ﺍ َﻷ ﻣ ِﺔ ﺣﻴﻀ ﹰﺔ ﻭﻧﺼﻔﹰﺎ ﻟﻔﻌﻠﺖ، ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻟﻮ ﺍﺳﺘﻄﻌ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻓﺎﺟﻌﻠﻬﺎ ﺷﻬﺮﹰﺍ ﻭﻧﺼﻔﹰﺎ. ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺢ ،ﺃﺧﱪﱏ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ،ﺃﻧﻪ ﲰﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ :ﺟﻌﻞ ﳍﺎ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﻴﻀﺘﲔ ،ﻳﻌﲎ :ﺍ َﻷ ﻣ ﹶﺔ ﺍﳌ ﹶﻄﻠﱠﻘﺔ).(١ ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﹰﺎ :ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻋﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻳﻨﻜﺢ ﺍﻟﻌﺒﺪ ﺍﺛﻨﺘﲔ، ﺸﻬﺮﻳﻦ ﺃﻭ ﻗﺎﻝ :ﻓﺸﻬﺮﹰﺍ ﻭﻳﻄﻠﱢﻖ ﺗﻄﻠﻴﻘﺘﲔ ،ﻭﺗﻌﺘ ﺪ ﺍ َﻷ ﻣﺔﹸ ﺣﻴﻀﺘﲔ ،ﻓﺈﻥ ﱂ ﲢﺾ ،ﹶﻓ ﻭﻧﺼﻔﹰﺎ).(٢ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﹰﺎ :ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﳌﻐﲑﺓ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ،ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ :ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺬﺍﺏ ،ﻭﻻ ﻳﻜﻮﻥ ﳍﺎ ﻧﺼﻒ ﺍﻟﺮﺧﺼﺔ).(٣ ﺴﻴﻂٍ ،ﻭﳛﲕ ﺍﺑﻦ ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﺃﺧﱪﱏ ﺭﺟﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺃﻥ ﻧﺎﻓﻌﺎﹰ ،ﻭﺍﺑ ﻦ ﹸﻗ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻗﺎﻟﻮﺍِ :ﻋﺪ ﹸﺓ ﺍ َﻷ ﻣ ِﺔ ﺳﻴﻌﺪ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﺤﺎ ِ ﺣﻴﻀﺘﺎﻥ .ﻗﺎﻟﻮﺍ :ﻭﱂ ﻳﺰﻝ ﻫﺬﺍ ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ. ﺼﺪﻳﻖ ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﺃﺧﱪﱏ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻗﺎﻝِ :ﻋﺪﺓ ﺍ َﻷ ﻣ ِﺔ ﺣﻴﻀﺘﺎﻥ. ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ :ﻣﻊ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﻻ ﻧﻌﻠﻤﻪ ﺳﻨ ﹰﺔ ﻋ ﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻜﻦ ﻗﺪ ﻣﻀﻰ ﺃﻣ ﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻫﺬﺍ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﻘﺎﺳﻢ ﻭﺳﺎﱂ ﻓﻴﻪ ﻟﺮﺳﻮﻝ ﺍﻷﻣﲑ ،ﻗﻞ ﻟﻪ :ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﰲ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺳﻨ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻜﻦ ﻋﻤﻞ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﳌﺴﺄﻟﺔ ﺇﻻ ﻗﻮ ﹸﻝ ﻋﻤﺮ ،ﻭﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ ،ﻭﺯﻳ ِﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻟﻜﻔﻰ ﺑﻪ. ﻭﰱ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﲡﻌﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺬﺍﺏ ،ﻭﻻ ﲡﻌﻠﻮﻥ ﳍﺎ ﻧﺼﻒ ﺍﻟﺮﺧﺼﺔ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻟ َ ﻸﻗﹾﻴﺴﺔ ﻭﺍﳌﻌﺎﱏ ،ﻭﺇﳊﺎﻕ ﺍﻟﻨﻈﲑ ﺑﺎﻟﻨﻈﲑ. ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٨٧٥ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٨٧٢ﻭﺍﻟﺒﻴﻬﻘﻲ ) (٤٢٥/٧ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٨٧٩ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٤٤٨ ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺛﺮ ﳐﺎﻟﻔﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻈﺎﻫﺮﻳﺔ ﰲ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ ،ﻃﻌﻦ ﺍﺑ ﻦ ﺣﺰﻡ ﻓﻴﻪ ﺽ ﺍﻟﻨﺎﺱ ،ﻓﻜﻴﻒ ﻭﻗﺎﻝ :ﻻ ﻳﺼﺢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻗﺎﻝ ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﻋ ﺮ ِ ﻋﻦ ﻣﺜﻞ ﺍﺑﻦ ﻣﺴﻌﻮﺩ؟ ﻭﺇﳕﺎ ﺟ ﺮﺃﹶﻩ ﻋﻠﻰ ﺍﻟﻄﻌﻦ ﻓﻴﻪ ،ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﻋﻨﻪ، ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﳌﻐﲑﺓ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ، ﺖ: ﻭﻟﻜﻦ ﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻛﻌﻠﻘﻤﺔ ﻭﳓﻮﻩ ،ﻭﻗﺪ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ :ﺇﺫﺍ ﻗﻠ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻓﻘﺪ ﺣﺪﺛﲎ ﺑﻪ ﻏﲑ ﻭﺍﺣﺪ ﻋﻨﻪ ،ﻭﺇﺫﺍ ﻗﻠﺖ :ﻗﺎﻝ ﻓﻼﻥ ﻋﻨﻪ ،ﻓﻬﻮ ﻋﻤﻦ ﺳ ﻤﻴﺖ ،ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ .ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ :ﺃﻥ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﺋﻤﺔ ﺛﻘﺎﺕ ،ﱂ ﻳﺴ ﻢ ﹶﻗﻂﱡ ﻣﺘﻬﻤﺎﹰ ،ﻭﻻ ﳎﺮﻭﺣﺎﹰ ،ﻭﻻ ﳎﻬﻮﻻﹰ ،ﻓﺸﻴﻮﺧﻪ ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﺋﻤﺔ ﺃﺟﻼﺀ ﺝ ﺍﻟﻜﻮﻓﺔ ،ﻭﻛﻞ ﻣﻦ ﻟﻪ ﹶﺫﻭﻕ ﰲ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ: ﻧﺒﻼﺀ ،ﻭﻛﺎﻧﻮﺍ ﻛﻤﺎ ﻗﻴﻞ :ﻣﺮ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﱂ ﻳﺘﻮﻗﻒ ﰲ ﺛﺒﻮﺗﻪ ﻋﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑﻩ ﳑﻦ ﰲ ﻃﺒﻘﺘﻪ ،ﻟﻮ ﻗﺎﻝ :ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻻ ﳛﺼﻞ ﻟﻨﺎ ﺍﻟﺜﺒﺖ ﺑﻘﻮﻟﻪ ،ﻓﺈﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻧﻈ ﲑ ﺍﺑ ِﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﻋﻤﺮ ،ﻭﻧﻈﲑ ﻣﺎﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻓﺈﻥ ﺍﻟﻮﺳﺎﺋﻂ ﺑﲔ ﻫﺆﻻﺀ ﻭﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺇﺫﺍ ﻉ ﺴﻤﻮﻥ ﺳﻮﺍﻫﻢ ﺍﻟﺒﺘﺔ ،ﻭ ﺩ ِ ﺳ ﻤﻮﻫﻢ ﻭِ ﺟﺪﻭﺍ ﻣﻦ ﹶﺃ ﺟ ﱢﻞ ﺍﻟﻨﺎﺱ ،ﻭﺃﻭﺛﻘﻬﻢ ،ﻭﺃﺻﺪﻗِﻬﻢ ،ﻭﻻ ﻳ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻓﻜﻴﻒ ﳜﺎﻟﻒ ﻋﻤﺮ ،ﻭﺯﻳﺪﺍﹰ ،ﻭﺍﺑﻦ ﻋﻤﺮ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺐ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﺇﱃ ﺣﺪﻳﺚ ﺍﻟﻠﱠﻪ ﻭﺳﻨ ِﺔ ﺭﺳﻮﻟﻪ ،ﻭﳜﺎﻟﻒ ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ ،ﻻ ﺇﱃ ﻗﻮﻝ ﺻﺎﺣ ٍ ﺻﺤﻴﺢ ،ﻭﻻ ﺣﺴﻦ ،ﺑﻞ ﺇﱃ ﻋﻤﻮ ٍﻡ ﺃﻣﺮﻩ ﻇﺎﻫﺮ ﻋﻨﺪ ﲨﻴﻊ ﺍ ُﻷ ﻣﺔِ ،ﻟﻴﺲ ﻫﻮ ﳑﺎ ﲣﻔﻰ ﺩﻻﻟﺘﻪ، ﻭﻻ ﻣﻮﺿﻌﻪ ،ﺣﱴ ﻳﻈﻔﺮ ﺑﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﺎﻥ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ،ﻫﺬﺍ ﻣﻦ ﺃﺑﲔ ﺍﶈﺎﻝ. ﺖ ﻭﻟﻮ ﺫﻫﺒﻨﺎ ﻧﺬﻛﺮ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺑﺘﻨﺼﻴﻒ ِﻋﺪﺓ ﺍﻷﻣﺔ ،ﻟﻄﺎﻟﺖ ﺟﺪﹰﺍ ﰒ ﺇﺫﺍ ﺗﺄﻣﻠ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﻓﻴﻬﺎ ﺫِﻛﺮ ﺍﻟ ِﻌﺪﺩ ،ﻭﺟﺪﺗﻬﺎ ﻻ ﺗﺘﻨﺎﻭﻝ ﺍﻹﻣﺎﺀ ،ﻭﺇﳕﺎ ﺗﺘﻨﺎﻭﻝ ﺍﳊﺮﺍﺋﺮ ،ﻓﺈﻧﻪ ﺤﻞﱡ ﹶﻟ ﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﻜﺘ ﻤ ﻦ ﻣﺎ ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ ﻭ ﹶﻻ ﻳ ِ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺼ ﻦ ﺑﹶﺄﻧﻔﹸ ِ ﺕ ﻳﺘﺮﺑ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﻭﺍﳌ ﹶﻄﱠﻠﻘﹶﺎ ﻚ ﺧﹶﻠ ﻖ ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ﺭﺣﺎ ِﻣ ِﻬ ﻦ ﺇ ﹾﻥ ﹸﻛﻦ ﻳ ﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵﺧ ِﺮ ﻭﺑﻌﻮﹶﻟﺘ ﻬﻦ ﹶﺃ ﺣ ﻖ ِﺑ ﺮ ﺩ ِﻫ ﻦ ﰲ ﺫِﻟ ﺻﻼﹶﺣﹰﺎ ﻭﹶﻟﻬ ﻦ ِﻣﹾﺜﻞﹸ ﺍﻟﱠﺬﻯ ﻋﹶﻠﻴ ِﻬ ﻦ ﺑِﺎﳌ ﻌﺮﻭ ِ ﺇ ﹾﻥ ﹶﺃﺭﺍﺩﻭﺍ ﺇ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﺇﱃ ﺃﻥ ﻗﺎﻝ: ﺤﻞﱡ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗ ﹾﺄﺧﺬﹸﻭﺍ ِﻣﻤﺎ ﺁﺗﻴﺘﻤﻮ ﻫ ﻦ ﺷﻴﺌﹰﺎ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﺨﺎﻓﹶﺎ ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻘِﻴﻤﺎ ﺣﺪﻭ ﺩ ﺍﻟﻠﱠﻪ ﻓﹶﺈ ﹾﻥ ﴿ ﻭ ﹶﻻ ﻳ ِ ﺡ ﻋﹶﻠﻴ ِﻬﻤﺎ ﻓِﻴﻤﺎ ﺍﻓﺘ ﺪ ﻼ ﺟﻨﺎ ِﺧ ﹾﻔﺘ ﻢ ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻘِﻴﻤﺎ ﺣﺪﻭ ﺩ ﺍﻟﻠﱠﻪ ﹶﻓ ﹶ ﺕ ﺑﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٩ :ﻭﻫﺬﺍ ﰲ ﺣﻖ ﺍﳊﺮﺍﺋﺮ ﺩﻭﻥ ﺍﻹﻣﺎﺀ ،ﻓﺈﻥ ﺍﻓﺘﺪﺍ َﺀ ﺍﻷﻣﺔ ﺇﱃ ﺳﻴﺪﻫﺎ ،ﻻ ﺇﻟﻴﻬﺎ ﰒ ﻗﺎﻝ﴿ :ﻓﹶﺈ ﹾﻥ ﹶﻃﻠﱠ ﹶﻘﻬﺎ، ﺟﻌﺎ﴾ ﺡ ﻋﹶﻠﻴ ِﻬﻤﺎ ﹶﺃ ﹾﻥ ﻳﺘﺮﺍ ﻼ ﺟﻨﺎ ﺤﻞﱡ ﹶﻟﻪِ ﻣ ﻦ ﺑ ﻌﺪ ﺣﺘﻰ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﹶﻏﻴ ﺮﻩ ﻓﹶﺈ ﹾﻥ ﹶﻃﻠﱠﻘﹶﻬﺎ ﹶﻓ ﹶ ﻼ ﺗ ِ ﹶﻓ ﹶ
٤٤٩ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٠ :ﻓﺠﻌﻞ ﺫﻟﻚ ﺇﻟﻴﻬﻤﺎ ،ﻭﺍﻟﺘﺮﺍﺟﻊ ﺍﳌﺬﻛﻮﺭ ﰲ ﺣﻖ ﺍﻷﻣﺔ ،ﻭﻫﻮ ﺍﻟﻌﻘﺪ ،ﺇﳕﺎ ﻫﻮ ﺇﱃ ﺳﻴﺪﻫﺎ ،ﻻ ﺇﻟﻴﻬﺎ ،ﲞﻼﻑ ﺍﳊﺮﺓ ،ﻓﺈﻧﻪ ﺇﻟﻴﻬﺎ ﺑﺈﺫﻥ ﻭﻟﻴﻬﺎ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ﴿:ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻮﻓﱡ ﻮ ﹶﻥ ِﻣﻨﻜﹸﻢ ﻭﻳﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﺴ ِﻬ ﻦ ﺑِﺎﳌ ﻌﺮﻭ ِ ﺡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻴﻤﺎ ﹶﻓ ﻌ ﹾﻠ ﻦ ﰲ ﹶﺃﻧﻔﹸ ِ ﻼ ﺟﻨﺎ ﻭ ﻋﺸﺮﹰﺍ ﻓﹶﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓ ﹶ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ: ،[٢٣٤ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﰲ ﺣﻖ ﺍﳊﺮﺓ ،ﻭﺃﻣﺎ ﺍﻷﻣﺔ ،ﻓﻼ ﻓﻌﻞ ﳍﺎ ﰲ ﻧﻔﺴﻬﺎ ﺍﻟﺒﺘﺔ ،ﻓﻬﺬﺍ ﰲ ﺍﻟﻌﺪﺓ ﺍﻷﺻﻠﻴﺔ .ﻭﺃﻣﺎ ﻋﺪﺓ ﺍﻷﺷﻬﺮ ،ﻓﻔﺮﻉ ﻭﺑﺪﻝ .ﻭﺃﻣﺎ ﻋﺪﺓ ﻭﺿﻊ ﺍﳊﻤﻞ ،ﻓﻴﺴﺘﻮﻳﺎﻥ ﻓﻴﻬﺎ، ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ،ﻭﻋﻤﻞ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ،ﻭﻫﻮ ﳏﺾ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎ ﺍﻟﻔﻘﻪ ،ﻭﻣﻮﺍﻓﻖ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﰲ ﺗﻨﺼﻴﻒ ﺍﳊ ﺪ ﻋﻠﻴﻬﺎ ،ﻭﻻ ﻳﻌﺮﻑ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺎﻟﻒ ﰲ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟﻠﱠﻪ ﺃﻭﱃ ﻣﻦ ﹶﻓ ﻬ ِﻢ ﻣ ﻦ ﺷﺬﱠ ﻋﻨﻬﻢ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ، ﺫﻟﻚ ،ﻭﹶﻓ ﻬﻢ ﺃﺻﺤﺎ ِ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﳊﺮﺓ ﻭﺍﻷﻣﺔ ﰲ ﺍﻟ ِﻌﺪﺓ ﻋﻦ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﻻ ﻋﻦ ﳏﻤﺪ ﻭﻻ ﺗﻌﺮﻑ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍ ﹸ ﺍﺑﻦ ﺳﲑﻳﻦ ،ﻭﻣﻜﺤﻮﻝ .ﻓﺄﻣﺎ ﺍﺑ ﻦ ﺳﲑﻳﻦ ،ﻓﻠﻢ ﻳﺠ ِﺰ ﻡ ﺑﺬﻟﻚ ،ﻭﺃﺧﱪ ﺑﻪ ﻋﻦ ﺭﺃﻳﻪ ،ﻭﻋﻠﱠﻖ ﺍﻟﻘﻮ ﹶﻝ ﺑﻪ ﻋﻠﻰ ﻋﺪﻡ ﺳﻨﺔ ﺗﺘﺒ ﻊ .ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻜﺤﻮﻝ ،ﻓﻠﻢ ﻳﺬﻛﺮ ﻟﻪ ﺳﻨﺪﺍﹰ ،ﻭﺇﳕﺎ ﺣﻜﺎﻩ ﻋﻨﻪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﻻ ﻳﻘﺒﻞ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ،ﻭﻻ ﻳﺼﺢ ،ﻓﻠﻢ ﻳﺒﻖ ﻣﻌﻜﻢ ﺃﺣﺪ ﻣﻦ ﻯ ﺍﺑ ِﻦ ﺳﲑﻳﻦ ﻭﺣﺪﻩ ﺍﳌﻌﱠﻠ ﻖ ﻋﻠﻰ ﻋﺪﻡ ﺳﻨ ٍﺔ ﻣﺘﺒﻌﺔٍ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺳﻨ ﹶﺔ ﻋﻤ ﺮ ﺍﻟﺴﻠﻒ ﺇﻻ ﺭﺃ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺫﻟﻚ ﻣﺘﺒ ﻌﺔﹸ ،ﻭﱂ ﳜﺎﻟﻔﻪ ﰲ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻒ ﺗ ﺪﻋﻮﻥ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﲨﺎﻫﲑ ﺍ ُﻷﻣﺔ ،ﻭﻗﺪ ﺻ ﺢ ﻋﻦ ﻋﻤ ﺮ ﺑ ِﻦ ﻓﺈﻥ ﻗﻴﻞ :ﻛﹶﻴ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ِﻋ ﺪ ﹶﺓ ﺍﻷ ﻣ ِﺔ ﺍﻟﱴ ﱂ ﺗﺒﻠ ﹾﻎ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ ،ﻭﺻﺢ ﺫﻟﻚ ﻋﻦ ﻋﻤ ﺮ ﺑ ِﻦ ﺚ ﺑﻦ ﺳ ﻌ ٍﺪ ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﺑﻜﺮ ﺍﺑ ِﻦ ﺍﻷﺷﺞ، ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﳎﺎﻫ ِﺪ ﻭﺍﳊﺴﻦِ ،ﻭﺭﺑﻴﻌﺔﹶ ،ﻭﺍﻟﻠﻴ ِ ﻭﻣﺎﻟﻚٍ ،ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﲪ ﺪ ﺑ ِﻦ ﺣﻨﺒ ٍﻞ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺷﻬﺮ ﰲ ﺣﻖ ﺍﻵﻳﺴﺔ ﻭﺍﻟﺼﻐﲑﺓ ﺑ ﺪ ﹲﻝ ﻋﻦ ﺍﻷَﻗﺮﺍﺀ ﺍﻟﺜﻼﺙ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺑﺪﳍﺎ ﰲ ﺣﻘﻬﺎ ﺛﻼﺛ ﹲﺔ. ﻓﺎﳉﻮﺍﺏ :ﺃﻥ ﺍﻟﻘﺎﺋﻠﲔ ﺬﺍ ﻫﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ :ﺇﻥ ِﻋﺪﺎ ﺣﻴﻀﺘﺎﻥ ﻭﻗﺪ ﹶﺃ ﹾﻓﻨﻮﺍ ﺬﺍ ،ﻭﻫﺬﺍ ،ﻭﳍﻢ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﺷﻬﺮ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ ،ﻭﻫﻰ ﻟﻠﺸﺎﻓﻌﻰ ،ﻭﻫﻰ ﺛﻼﺙ ﺭﻭﺍﻳﺎﺕ ﺕ ﻋﻨﻪ ﺃﺎ ﺷﻬﺮﺍﻥ ،ﺭﻭﺍﻩ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﻋﻦ ﺃﲪﺪ .ﻓﺄﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎ ِ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺫﻛﺮﻫﺎ ﺍﻷﺛﺮﻡ ﻭﻏﲑﻩ ﻋﻨﻪ.
٤٥٠ ﻭﺣﺠ ﹸﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﻥ ِﻋﺪﺎ ﺑﺎﻷﻗﺮﺍﺀ ﺣﻴﻀﺘﺎﻥ ،ﻓﺠﻌﻞ ﻛﻞ ﺷﻬﺮ ﻣﻜﺎﻥ ﺣﻴﻀ ٍﺔ. ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ :ﺃﻥ ِﻋﺪﺎ ﺷﻬ ﺮ ﻭﻧﺼﻒ ،ﻧﻘﻠﻬﺎ ﻋﻨﻪ ﺍﻷﺛﺮﻡ ،ﻭﺍﳌﻴﻤﻮﱏ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﻠ ﻰ ﺑ ِﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺍﺑ ِﻦ ﻋﻤﺮ ،ﻭﺍﺑ ِﻦ ﺍﳌﺴﻴﺐ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌ ﻰ ﰲ ﺃﺣﺪ ﺃﻗﻮﺍﻟﻪ. ﻭﺣﺠﺘﻪ :ﺃﻥ ﺍﻟﺘﻨﺼﻴﻒ ﰲ ﺍﻷﺷﻬﺮ ﳑﻜﻦ ،ﻓﺘﻨﺼﻔﺖ ،ﲞﻼﻑ ﺍﻟﻘﺮﻭﺀ .ﻭﻧﻈﲑ ﻫﺬﺍ :ﺃﻥ ﻒ ﻣ ﺪ ﺃﺧﺮﺟﻪ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺼﻴﺎﻡ ﻣﻜﺎﻧﻪ ،ﱂ ﺐ ﻋﻠﻴﻪ ﰲ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ ﻧﺼ ﺤ ِﺮ ﻡ ﺇﺫﺍ ﻭﺟ ﺍﳌﹸ ﳚﺰﻩ ﺇﻻ ﺻﻮﻡ ﻳﻮ ٍﻡ ﻛﺎﻣ ٍﻞ. ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺃ ﱠﻥ ِﻋﺪﺎ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬ ٍﺮ ﻛﻮﺍﻣ ﹶﻞ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻗﻮﻝ ﺛﺎﻟﺚ ﻟﻠﺸﺎﻓﻌﻰ :ﻭﻫﻮ ﻓﻴﻤﻦ ﺫﻛﺮﲤﻮﻩ. ﻭﺍﻟﻔﺮﻕ ﻋﻨﺪ ﻫﺆﻻﺀ ﺑﲔ ﺍﻋﺘﺪﺍﺩﻫﺎ ﺑﺎﻷﻗﺮﺍﺀ ،ﻭﺑﲔ ﺍﻋﺘﺪﺍﺩﻫﺎ ﺑﺎﻟﺸﻬﻮﺭ ،ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻟﺸﻬﻮﺭ ﻟﻠﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ،ﻭﻫﻮ ﻻ ﳛﺼﻞ ﺑﺪﻭﻥ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﰲ ﺣﻖ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ ﲨﻴﻌﺎﹰ ،ﻷﻥ ﺍﳊﻤﻞ ﻳﻜﻮﻥ ﻧﻄﻔ ﹸﺔ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ،ﰒ ﻋﻠﻘ ﹰﺔ ﺃﺭﺑﻌﲔ ،ﰒ ﻣﻀﻐ ﹰﺔ ﺃﺭﺑﻌﲔ ،ﻭﻫﻮ ﺍﻟ ﱠﻄﻮﺭ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻯ ﳝﻜﻦ ﺃﻥ ﻳﻈﻬﺮ ﻓﻴﻪ ﺍﳊﻤﻞ ،ﻭﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳊﺮﺓ ﻭﺍﻷﻣﺔ ﺳﻮﺍﺀ، ﲞﻼﻑ ﺍﻷﻗﺮﺍﺀ ،ﻓﺈﻥ ﺍﳊﻴﻀﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻋﻠﹶﻢ ﻇﺎﻫﺮ ﻋﻠﻰ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﳍﺬﺍ ﺍﻛﺘﻔﻰ ﺎ ﰲ ﺣ ﻖ ﻑ ﻣﻦ ﻣﻠﻚ ﺍﻟﻴﻤﲔ، ﺖ ﻓﻘﺪ ﺃﺧﺬﺕ ﺷﺒﻬﹰﺎ ﻣﻦ ﺍﳊﺮﺍﺋﺮ ،ﻭﺻﺎﺭﺕ ﺃﺷﺮ ﺍﳌﻤﻠﻮﻛﺔ ،ﻓﺈﺫﺍ ﺯ ﻭ ﺟ ﻓﺠﻌﻠﺖ ِﻋ ﺪﺗﻬﺎ ﺑﲔ ﺍﻟﻌﺪﺗﲔ. ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ :#ﻭﻣﻦ ﺭ ﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻗﺎﻝ :ﻫﻮ ﳐﺎﻟﻒ ﻹﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ، ﻷﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺍ َﻷ ﻭﹶﻟﻴﻦ ،ﻭﻣﱴ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﱂ ﳚﺰ ﺇﺣﺪﺍﺙ ﻗﻮﻝ ﺝ ﺍﳊﻖ ﻋﻦ ﻗﻮﻝ ﲨﻴﻌﻬﻢ .ﻗﻠﺖ :ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺛﺎﻟﺚ ،ﻷﻧﻪ ﻳﻔﻀﻰ ﺇﱃ ﲣﻄﺌﺘﻬﻢ ،ﻭﺧﺮﻭ ِ ﺙ ﻗﻮ ٍﻝ ﺛﺎﻟﺚٍ ،ﺑﻞ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻋﻤﺮ ،ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻭﻫﺐ ﻭﻏﲑﻩ ،ﻭﻗﺎﻝ ﺇﺣﺪﺍ ﹸ ﺑﻪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺫﻛﺮﻧﺎﻫﻢ ﻭﻏﲑﻫﻢ. ﻓﺼﻞ
ﺤﺾ ،ﻓﻘﺪ ﺑﻴﻨﻬﺎ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻭﺃﻣﺎ ِﻋﺪﺓ ﺍﻵﻳﺴﺔِ ،ﻭﺍﻟﱴ ﱂ ﺗ ِ ﻀ ﺤ ﻼﹶﺛﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ﻢ ﻳ ِ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘ ﻢ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﻳِﺌ ﻦ﴾ ]ﺍﻟﻄﻼﻕ.[٤ : ﻭﻗﺪ ﺍﺿﻄﺮﺏ ﺍﻟﻨﺎﺱ ﰲ ﺣﺪﻩ ﲞﻤﺴﲔ ﺳﻨﺔ ،ﻭﻗﺎﻝ :ﻻ ﲢﻴﺾ ﺍﳌﺮﺃﺓ ﺑﻌﺪ ﺍﳋﻤﺴﲔ.
٤٥١ ﻭﻫﺬﺍ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻘﻮﻝ ﺾ .ﻃﺎﺋﻔ ﹲﺔ ﺑﺴﺘﲔ ﺖ ﲬﺴﲔ ﺳﻨﺔﹰ ،ﺧﺮﺟﺖ ﻣﻦ ﺣ ﺪ ﺍﳊﹸﻴ ِ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺇﺫﺍ ﺑﻠﻐ ﺾ ﺑﻌﺪ ﺍﻟﺴﺘﲔ ،ﻭﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ ﻋﻦ ﺃﲪﺪ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ :ﺍﻟﻔﺮﻕ ﺳﻨﺔﹰ ،ﻭﻗﺎﻟﻮﺍ :ﻻ ﲢﻴ ﺑﲔ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺮﺏ ﻭﻏﲑِﻫﻢ ،ﻓﺤﺪﻩ ﺳﺘﻮﻥ ﰲ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺮﺏ ،ﻭﲬﺴﻮﻥ ﰲ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺠﻢ. ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ :ﺃﻥ ﻣﺎ ﺑﲔ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﺩﻡ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ،ﺗﺼﻮﻡ ﻭﺗﺼﻠﱢﻰ، ﳋﺮﻗ ﻰ .ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺧﺎﻣﺴﺔ :ﺃﻥ ﺍﻟﺪﻡ ﺇﻥ ﻋﺎﻭﺩ ﻭﺗﻘﹾﻀﻰ ﺍﻟﺼﻮ ﻡ ﺍﳌﻔﺮﻭﺽ ،ﻭﻫﺬﻩ ﺍﺧﺘﻴﺎﺭ ﺍ ِ ﺑﻌﺪ ﺍﳋﻤﺴﲔ ﻭﺗﻜﺮﺭ ،ﻓﻬﻮ ﺣﻴﺾ ،ﻭﺇﻻ ﻓﻼ. ﻭﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﻼ ﻧﺺ ﻟﻪ ﰲ ﺗﻘﺪﻳﺮ ﺍﻹﻳﺎﺱ ﲟﺪﺓ ،ﻭﻟﻪ ﻗﻮﻻﻥ ﺑﻌ ﺪ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻳ ﻌﺮﻑ ﺑﻴﺄﺱ ﺃﻗﺎﺭﺑِﻬﺎ .ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﻌﺘﱪ ﺑﻴﺄﺱ ﲨﻴﻊ ﺍﻟﻨﺴﺎﺀ ،ﻓﻌﻠﻰ ﺍﻟﻘﻮﻝ ﺼﺒﺎﺗِﻬﺎ ،ﺃﻭ ﻧﺴﺎﺀ ﺑﻠ ِﺪﻫﺎ ﺧﺎﺻﺔ؟ ﻓﻴﻪ ﺛﻼﺛﺔ ﺍﻷﻭﻝ :ﻫﻞ ﺍﳌﻌﺘﱪ ﲨﻴ ﻊ ﺃﻗﺎﺭﺎ ،ﺃﻭ ﻧﺴﺎ ُﺀ ﻋ ﺖ ﻋﺎﺩﺗﻬﻦ ،ﻓﻬﻞ ﻳﻌﺘﱪ ﺑﺄﹶﻗ ﱢﻞ ﻋﺎﺩ ٍﺓ ﻣﻨﻬﻦ ،ﺃﻭ ﺃﻭﺟﻪ ،ﰒ ﺇﺫﺍ ﻗﻴﻞ :ﻳﻌﺘﱪ ﺑﺎﻷﻗﺎﺭﺏ ،ﻓﺎﺧﺘﻠﻔ ﺑﺄﻛﺜﺮﻫﻦ ﻋﺎﺩﺓﹰ ،ﺃﻭ ﺑﺄﻗﺼ ِﺮ ﺍﻣﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﻋﺎﺩﺓﹰ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ .ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ ﻟﻠﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺃﻥ ﺍﳌﻌﺘﱪ ﲨﻴ ﻊ ﺍﻟﻨﺴﺎﺀ .ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ :ﻫﻞ ﻟﺬﻟﻚ ﺣﺪ ،ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻭﺟﻬﲔ .ﺃﺣﺪﳘﺎ :ﻟﻴﺲ ﻟﻪ ﺣﺪ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻧﺼﻪ .ﻭﺍﻟﺜﺎﱏ ﻟﻪ ﺣﺪ ،ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻋﻠﻰ ﻭﺟﻬﲔ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺳﺘﻮﻥ ﺳﻨﺔ ،ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻘﺎﺹ ،ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺣﺎﻣﺪ. ﻭﺍﻟﺜﺎﱏ :ﺍﺛﻨﺎﻥ ﻭﺳﺘﻮﻥ ﺳﻨﺔﹰ ،ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﰲ $ﺍﳌﻬﺬﺏ ،#ﻭﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ ﰲ $ﺍﻟﺸﺎﻣﻞ.# ﺤﺪﻭﺍ ِﺳ ﻦ ﺍﻹﻳﺎﺱ ﲝ ﺪ ﺍﻟﺒﺘﺔ. ﻭﺃﻣﺎ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﻠﻢ ﻳ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ،ﻣﻨﻬﻢ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺍﻟﻴﺄﺱ ﳜﺘﻠﻒ ﺑﺈﺧﺘﻼﻑ ﺍﻟﻨﺴﺎﺀ، ﺱ ﻭﻟﻴﺲ ﻟﻪ ﺣﺪ ﻳﺘ ِﻔﻖ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺀ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ ،ﺃﻥ ﻳﺄﺱ ﻛﻞ ﺍﻣﺮﺃﺓ ﻣﻦ ﻧﻔﹾﺴﻬﺎ ،ﻷﻥ ﺍﻟﻴﺄ ﺿ ﺪ ﺍﻟﺮﺟﺎﺀ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻗﺪ ﻳﺌﺴﺖ ﻣﻦ ﺍﳊﻴﺾ ،ﻭﱂ ﺗﺮ ﺟﻪ ،ﻓﻬﻰ ﺁﻳﺴﺔﹲ ،ﻭﺇﻥ ﻛﺎﻥ ِ ﳍﺎ ﺃﺭﺑﻌﻮﻥ ﺃﻭ ﳓﻮﻫﺎ ،ﻭﻏﲑﻫﺎ ﻻ ﺗﻴﺄﺱ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﲬﺴﻮﻥ. ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﱠﺎﺭ :ﺃﻥ ﺑﻌﻀﻬﻢ ﻗﺎﻝ :ﻻ ﺗِﻠﺪ ﳋﻤﺴﲔ ﺳﻨ ﹶﺔ ﺇﻻ ﻋﺮﺑﻴﺔﹲ ،ﻭﻻ ﺗِﻠﺪ ﺖ ﺃﰉ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ،ﻭﻟﺪﺕ ﻟﺴﺘﲔ ﺳﻨ ﹰﺔ ﺇﻻ ﻗﺮﺷﻴ ﹸﺔ .ﻭﻗﺎﻝ :ﺇﻥ ﻫﻨ ﺪ ﺑﻨ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﳍﺎ ﺳﺘﻮﻥ ﺳﻨﺔ .ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺍﻣﺮﺃﺓ ﹸﻃﻠﱢﻘﺖ ،ﻓﺤﺎﺿﺖ
٤٥٢ ﻀ ﹰﺔ ﺃﻭ ﺣﻴﻀﺘﲔ ،ﰒ ﻳﺮﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ ﺃﺎ ﺗﺘﺮﺑﺺ ﺗﺴﻌ ﹶﺔ ﺃﺷﻬﺮ ،ﻓﺈﻥ ﺣﻴ ﺕ ﺛﻼﺛﹶﺔ ﺃﺷﻬﺮ .ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ،ﻣﻨﻬﻢ ﻣﺎﻟﻚ، ﺍﺳﺘﺒﺎﻥ ﺎ ﺣﻤﻞ ،ﻭﺇﻻ ﺍﻋﺘ ﺪ ﻭﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﻟﻘﺪﱘ .ﻗﺎﻟﻮﺍ :ﺗﺘﺮﺑﺺ ﻏﺎﻟﺐ ﻣﺪﺓ ﺍﳊﻤﻞ ،ﱠﰒ ﺗﻌﺘ ﺪ ِﻋﺪﺓ ﺍﻵﻳﺴﺔِ ،ﰒ ﺤﻞﱡ ﻟﻸﺯﻭﺍﺝ ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﻨﺖ ﺛﻼﺛﲔ ﺳﻨﺔﹰ ،ﺃﻭ ﺃﺭﺑﻌﲔ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻋﻤ ﺮ ﺑﻦ ﺗ ِ ﳋﹶﻠﻒِ ،ﺗﻜﻮﻥ ﺍﳌﺮﺃ ﹸﺓ ﺁﻳﺴ ﹰﺔ ﻋﻨﺪﻫﻢ ﻗﺒﻞ ﻒ ﻭﺍ ﹶ ﺴﹶﻠ ِ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻣﻦ ﺍﻟ ﺍﳋﻤﺴﲔ ،ﻭﻗﺒﻞ ﺍﻷﺭﺑﻌﲔ ،ﻭﺃﻥ ﺍﻟﻴﺄﺱ ﻋﻨﺪﻫﻢ ﻟﻴﺲ ﻭﻗﺘﹰﺎ ﳏﺪﻭﺩﹰﺍ ﻟﻠﻨﺴﺎﺀ ،ﺑﻞ ﻣﺜﻞ ﻫﺬﻩ ﺗﻜﻮﻥ ﺁﻳﺴ ﹰﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻨﺖ ﺛﻼﺛﲔ ،ﻭﻏﲑﻫﺎ ﻻ ﺗﻜﻮﻥ ﺁﻳﺴ ﹸﺔ ﻭﺇﻥ ﺑﻠﻐﺖ ﲬﺴﲔ .ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻴﻤﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻭﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ ،ﺟﻌﻠﻮﻫﺎ ﺁﻳﺴ ﹰﺔ ﺑﻌﺪ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ،ﻓﺎﻟﱴ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ ﺇﻣﺎ ﺑﺪﻭﺍ ٍﺀ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻌﻮ ﺩ ﻣ ﻌﻪ ،ﻭﺇﻣﺎ ﺑﻌﺎﺩ ٍﺓ ﻣﺴﺘﻘ ﺮ ٍﺓ ﳍﺎ ﻣﻦ ﺃﻫﻠﻬﺎ ﻭﺃﻗﺎﺭﺎ ﺃﻭﱃ ﺃﻥ ﺗﻜﻮﻥ ﺁﻳﺴ ﹰﺔ .ﻭﺇﻥ ﱂ ﺗﺒﻠﻎ ﺍﳋﻤﺴﲔ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﳌﺮﺽ ،ﺃﻭ ﺭﺿﺎﻉ ،ﺃﻭ ﲪﻞ ،ﻓﺈﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﺁﻳﺴﺔﹰ ،ﻓﺈﻥ ﺫﻟﻚ ﻳﺰﻭﻝ. ﺱ ﻣﻌﻠﻮﻡ ﻣﺘﻴ ﱠﻘﻦٍ ،ﺑﺄﻥ ﺗﻨﻘﻄﻊ ﻋﺎﻣﹰﺎ ﺑﻌﺪ ﻋﺎﻡ، ﻓﺎﳌﺮﺍﺗﺐ ﺛﻼﺛﺔ .ﺃﺣﺪﻫﺎ :ﺃﻥ ﺗﺮﺗﻔ ﻊ ِﻟﻴﺄ ٍ ﻭﻳﺘﻜﺮﺭ ﺍﻧﻘﻄﺎﻋﻪ ﺃﻋﻮﺍﻣﹰﺎ ﻣﺘﺘﺎﺑﻌﺔ ،ﰒ ﻳﻄﻠﱢﻖ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﻬﺬﻩ ﺗﺘﺮﺑﺺ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺑﻨﺺ ﺖ ﺃﺭﺑﻌﲔ ﺃﻭ ﺃﻗ ﱠﻞ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﻫﻰ ﺃﻭﱃ ﺑﺎﻟﺘﺮﺑﺺ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﻨ ﺍﻟﱴ ﺣﻜﻢ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﳉﻤﻬﻮﺭ ﺑﺘﺮﺑﺼِﻬﺎ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﰒ ﺛﻼﺛﺔ ،ﻓﺈﻥ ﺗﻠﻚ ﻛﺎﻧﺖ ﺖ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﰒ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﺑﻌﺪ ﻃﻼﻗﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓﻌﻪ ،ﻓﺈﺫﺍ ﲢﻴﺾ ﻭ ﹸﻃﻠﱢﻘ ﺐ ﻣﺪ ِﺓ ﺍﳊﻤﻞ ،ﻓﻜﻴﻒ ﺬﻩ؟ ﻭﳍﺬﺍ ﻗﺎﻝ ﺕ ﺑﻌﺪ ﺍﻧﻘﻀﺎ ِﺀ ﻏﺎﻟ ِ ﺣﻜﻢ ﻓﻴﻬﺎ ﲝﻜﻢ ﺍﻵﻳﺴﺎ ِ ﺱ ﻣﻊ ﺍﻟﺮﻳﺒﺔ، ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﰲ $ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :#ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺫﻛﺮ ﺍﻟﻴﺄ ﺷﻬٍ ﺮ﴾ ﻼﹶﺛﺔﹸ ﹶﺃ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﻓﻘﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ]ﺍﻟﻄﻼﻕ: ،[٤ﰒ ﺟﺎﺀ ﻋﻦ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻟﻔﻆ ﻣﻮﺍﻓﻖ ﻟﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ ،ﻷﻧﻪ ﺖ ﺣﻴﻀﺘﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺖ ﻓﺤﺎﺿﺖ ﺣﻴﻀﺔ ،ﺃﻭ ﺣﻴﻀﺘﲔ ،ﰒ ﺍﺭﺗﻔﻌ ﻗﺎﻝ :ﺃﻳﻤﺎ ﺍﻣﺮﺃ ٍﺓ ﹸﻃﱢﻠ ﹶﻘ ﺭﹶﻓ ﻌﻬﺎ ،ﻓﺈﺎ ﺗﻨﺘﻈﺮ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ،ﰒ ﺗﻌﺘ ﺪ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬﺮ .ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺍﻟﺬﻯ ﺭﹶﻓ ﻊ ﳊﻴﻀﺔ ،ﻛﺎﻥ ﻣﻮﺿﻊ ﺍﻻﺭﺗﻴﺎﺏ ،ﻓﺤﻜﻢ ﻓﻴﻬﺎ ﺬﺍ ﺍﳊﻜﻢ ،ﻭﻛﺎﻥ ﺍﺗﺒﺎﻉ ﺫﻟﻚ ﺃﻟﺰﻡ ﻭﺃﻭﱃ ﺍﹶ ﻣﻦ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﺟ ﹶﻞ ﻳﻄﱢﻠ ﻖ ﺍﻣﺮﺃﺗ ﻪ ﺗﻄﻠﻴﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ ،ﻓﲑﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻭﻫﻰ ﺷﺎﺑ ﹲﺔ :ﺃﺎ ﺗﺒﻘﻰ ﺛﻼﺛﲔ ﺳﻨ ﹰﺔ ﻣﻌﺘ ﺪﺓﹰ ،ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﻷﻛﺜﺮ ﻣﻦ ﺳﻨﺘﲔ ،ﱂ ﻳﻠﺰ ﻣﻪ،
٤٥٣ ﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟ ﺪ ﺠ ِﻤ ِﻌ ﻀﻮﺍ ،ﻷﻢ ﻛﺎﻧﻮﺍ ﻣ ﻓﺨﺎﻟﻒ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻯ ﻣ ﺖ ﺍﳌﺮﺃ ﹸﺓ ﰲ ﻋ ﺪﺗِﻬﺎ ،ﻓﻜﻴﻒ ﳚﻮ ﺯ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻗﺎﺋ ﹲﻞ :ﺇﻥ ﺍﻟﺮﺟﻞ ﻳﻄﻠﱢﻖ ﺏ ﻣﺎ ﺩﺍﻣ ِ ﻳﻠﺤﻖ ﺑﺎﻷ ِ ﺖﰲ ﺍﻣﺮﺃﺗ ﻪ ﺗﻄﻠﻴ ﹶﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ ،ﻭﻳﻜﻮﻥ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺯﻭﺟﻬﺎ ﺃﺣﻜﺎ ﻡ ﺍﻟﺰﻭﺟﺎﺕ ﻣﺎ ﺩﺍﻣ ﺖ ﻕ ﹶﺃﻧﻬﺎ ﺟِ ﻌﹶﻠ ﺤﻘﹾﻪ ،ﻭﻇﺎﻫﺮ ِﻋﺪﺓ ﺍﻟﻄﻼ ِ ِﻋ ﺪﺗِﻬﺎ ﻣﻦ ﺍﳌﻮﺍ ﺭﹶﺛ ِﺔ ﻭﻏﲑﻫﺎ؟ ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﱂ ﻳ ﹾﻠ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻮﻟﺪ ،ﻓﻜﻴﻒ ﺗﻜﻮ ﹸﻥ ﺍﳌﺮﺃﺓ ﻣﻌﺘ ﺪ ﹰﺓ ﻭﺍﻟﻮﻟﺪ ﻻ ﻳﻠﺰﻡ؟ ﻗﻠﺖ :ﻫﺬﺍ ﺇﻟﺰﺍﻡ ﻣﻨﻪ ﻷﰉ ﺣﻨﻴﻔﺔ ،ﻓﺈﻥ ﻋﻨﺪﻩ ﺃﻗﺼﺮ ﻣﺪﺓ ﺍﳊﻤﻞ ﺳﻨﺘﺎﻥ ،ﻭﺍﳌﺮﺗﺎﺑ ﹸﺔ ﰲ ﺃﺛﻨﺎ ِﺀ ِﻋ ﺪﺗِﻬﺎ ﻻ ﺗﺰﺍﻝ ﰲ ِﻋ ﺪ ٍﺓ ﺣﱴ ﺗﺒﻠ ﹶﻎ ِﺳ ﻦ ﺍﻹﻳﺎﺱِ ،ﻓﺘﻌﺘ ﺪ ﺑﻪ ،ﻭﻫﻮ ﻳﻠﺰﻡ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻗﻮﻟﻪ ﺤ ﹾﻘﻪ ،ﻭﻫﻰ ﲔ .ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺑﻪ ﺑﻌﺪﻫﺎ ﱂ ﻳ ﹾﻠ ﺍﳉﺪﻳﺪ ﺳﻮﺍﺀ ،ﺇﻻ ﺃﻥ ﻣﺪ ﹶﺓ ﺍﳊﻤ ِﻞ ﻋﻨﺪﻩ ﺃﺭﺑ ﻊ ﺳﻨ ﺱ ﻳﻜﻮﻥ ﺑﻌﻀﻪ ﺃﻛﺜ ﺮ ﻣﻦ ﺑﻌﺾ ،ﻭﻛﺬﻟﻚ ﰲ ِﻋ ﺪﺗِﻬﺎ ﻣﻨﻪ .ﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﻭﺍﻟﻴﺄ ﺍﻟﻘﻨﻮﻁﹸ ،ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﺎﺀُ ،ﻭﻛﺬﻟﻚ ﺍﻟﻈﻦ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﺘﺴﻊ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ،ﻓﺈﺫﺍ ﻗﻴﻞ ﻣﻨﻪ ﺴﺖ ﺷﻰﺀ ،ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﳌﻌﲎ ﻓﻴﻪ ،ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻘﻮ ﹸﻝ :ﻗﺪ ﻳِﺌ ﻣﻦ ﻣﺮﻳﻀﻰ ،ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻏﻠﺐ ﻋﻨﺪﻩ ﺃﻧﻪ ﻻ ﻳﱪﹸﺃ ﻭﻳﺌﺴﺖ ﻣﻦ ﻏﺎﺋﱮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻏﻠﺐ ﻋﻨﺪﻩ ﺖ ﻣﻨﻪ ،ﻟﻜﺎﻥ ﺍﻟﻜﻼ ﻡ ﺃﻧﻪ ﻻ ﻳﻘﹾﺪﻡ ،ﻭﻟﻮ ﻗﺎﻝ :ﺇﺫﺍ ﻣﺎﺕ ﻏﺎﺋﺒﻪ ،ﺃﻭ ﻣﺎﺕ ﻣﺮﻳﻀﻪ :ﻗﺪ ﻳﺌﺴ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻏ ِﲑ ﻭ ﺟ ِﻬﻪِ ،ﺇﻻ ﺃﻥ ﻳﺘﺒﻴﻦ ﻣﻌﲎ ﻣﺎ ﻗﺼﺪ ﻟﻪ ﰲ ﻛﻼﻣﻪ ،ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ: ﺕ ﻭﻗﻊ ﺍﻟﻴﺄﺱ ،ﻓﻴﻨﺼﺮﻑ ﺍﻟﻜﻼ ﻡ ﻋﻠﻰ ﻫﺬﺍ ﻼ ﰲ ﻣﺮﺿﻪ ﳐﺎﻓﺔ ﺃﻥ ﳝﻮﺕ ،ﻓﻠﻤﺎ ﻣﺎ ﺖ ﻭ ِﺟ ﹰ ﻛﻨ ﺐ ﻋﻨﺪ ﺍﻟﻴﺄﺱ ﺃﻧﻪ ﻻ ﻆ ﺑﺎﻟﻴﺄﺱ ﺇﳕﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻫﻮ ﺍﻷﻏﻠ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ،ﺇﻻ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻠﻔ ﹸ ﻳﻜﻮﻥ ،ﻭﻟﻴﺲ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻴﺎﺋﺲ ﻭﺍﻟﻄﺎﻣﻊ ﻳﻌﻠﻢ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﺫﻟﻚ ﺍﻟﺸﻰ َﺀ ﻳﻜﻮﻥ ﺃﻭ ﻻ ﻳﻜﻮﻥ، ﺡ ﹶﺃ ﹾﻥ ﺲ ﻋﹶﻠﻴ ِﻬ ﻦ ﺟﻨﺎ ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟ ﹶﻘﻮﺍ ِﻋ ﺪ ﻣِﻦ ﺍﻟﻨﺴﺎ ِﺀ ﺍﻟﻼﱢﺗﻰ ﹶﻻ ﻳ ﺮﺟﻮ ﹶﻥ ِﻧﻜﹶﺎﺣﹰﺎ ﹶﻓﹶﻠﻴ ﻀ ﻌ ﻦ ِﺛﻴﺎﺑ ﻬﻦ ﹶﻏﻴ ﺮ ﻣﺘ ﱪﺟﺎ ٍ ﻳ ﺿﺪ ﺍﻟﻴﺄﺱِ ،ﻭﺍﻟﻘﺎﻋﺪ ﹸﺓ ﻣﻦ ﺕ ِﺑﺰِﻳﻨ ٍﺔ﴾ ]ﺍﻟﻨﻮﺭ ،[٦٠ :ﻭﺍﻟﺮﺟﺎﺀ ِ ﺍﻟﻨﺴﺎ ِﺀ ﻗﺪ ﳝﻜﻦ ﺃﻥ ﺗ ﺰ ﻭﺝ ،ﻏﲑ ﺃﻥ ﺍﻷَﻏﻠﺐ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﻻ ﻳﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ. ﺚ ِﻣ ﻦ ﺑ ﻌ ِﺪﻣﺎﹶﻗﻨﻄﹸﻮﺍ﴾ ]ﺍﻟﺸﻮﺭﻯ [٢٨ :ﻭﺍﻟﻘﹸﻨﻮﻁ ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻫ ﻮ ﺍﻟﱠﺬﻯ ﻳﻨﺰ ﹸﻝ ﺍﻟ ﻐﻴ ﹶ ِﺷﺒﻪ ﺍﻟﻴﺄﺱِ ،ﻭﻟﻴﺲ ﻳﻌﻠﻤﻮﻥ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﺍﳌﻄ ﺮ ﻻ ﻳﻜﻮﻥ ،ﻭﻟﻜﻦ ﺍﻟﻴﺄﺱ ﺩ ﺧﹶﻠﻬﻢ ﺣﲔ ﺗﻄﺎﻭﻝ ﺼﺮﻧﺎ﴾ ﺱ ﺍﻟﺮ ﺳ ﹸﻞ ﻭ ﹶﻇﻨﻮ ﹶﺃﻧ ﻬ ﻢ ﻗﹶﺪ ﻛﹸ ِﺬﺑﻮﺍ ﺟﺎ َﺀ ﻫ ﻢ ﻧ ﺇﺑﻄﺎﺅﻩ .ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﴿:ﺣﺘﻰ ﺇﺫﹶﺍ ﺍ ﺳﺘﻴﹶﺄ ]ﻳﻮﺳﻒ ،[١١٠ :ﻓﻠﻤﺎ ﺫﻛ ﺮ ﺃﻥ ﺍﻟﺮﺳ ﹶﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻴﺄﺳﻮﺍ ﻛﺎﻥ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻢ ﺱ ﻣﻦ ﻏﲑ ﻳﻘﲔ ﺍﺳﺘﻴﻘﻨﻮﻩ ،ﻷﻥ ﺍﻟﻴﻘﲔ ﰲ ﺫﻟﻚ ﺇﳕﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ، ﺩﺧﻞ ﻗﻠﻮﺑﻬﻢ ﻳﺄ ﻼ ﻚ ﺇ ﱠﻻ ﻣ ﻦ ﹶﻗ ﺪ ﺁ ﻣ ﻦ ﹶﻓ ﹶ ﺡ ﺃﻧ ﻪ ﹶﻟ ﻦ ﻳﺆِ ﻣ ﻦ ِﻣ ﻦ ﹶﻗ ﻮ ِﻣ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻗﺼﺔ ﻧﻮﺡ ﴿ :ﻭﺃﹸﻭ ِﺣ ﻰ ﺇﱃ ﻧﻮ ٍ
٤٥٤ ﺲ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻔ ﻌﻠﹸﻮﻥ﴾ ]ﻫﻮﺩ [٣٦ :ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﺇﺧﻮﺓ ﻳﻮﺳﻒ﴿ :ﹶﻓﹶﻠﻤﺎ ﺗﺒﺘِﺌ ﺠﻴﹰﺎ﴾ ]ﻳﻮﺳﻒ ،[٨٠ :ﻓﺪﻝ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺃﻥ ﻳﺄﺳﻬﻢ ﻟﻴﺲ ﺑﻴﻘﲔ، ﺍ ﺳﺘﻴﹶﺄﺳﻮﺍ ِﻣﻨﻪ ﺧﹶﻠﺼﻮﺍ ﻧ ِ ﻭﻗﺪ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰉ ﹸﺃ ﻭﻳﺲ ،ﺣﺪﺛﻨﺎ ﻣﺎﻟﻚ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺧﻄﺒﺘﻪ :ﺗ ﻌﹶﻠﻤ ﻦ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ :ﺃﻥ ﺍﻟﻄﻤﻊ ﹶﻓﻘﹾﺮ ،ﻭﺃﻥ ﺱ ﻏِﲎ ،ﻭﺃﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﻳﺌﺲ ﻣﻦ ﺷﻰﺀ ،ﺍﺳﺘﻐﲎ ﻋﻨﻪ .ﻓﺠﻌﻞ ﻋﻤﺮ ﺍﻟﻴﺄﺱ ﺑﺈﺯﺍﺀ ﺍﻟﻄﻤﻊ، ﺍﻟﻴﺄ ﻭﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺍﳌﻌﺪﻝ ﻳﻨﺸﺪ ﺷﻌﺮﹰﺍ ﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻳﺼﻒ ﻧﺎﻗﺔ: ﺱ ﺻﻴﺮﺗﻬﺎ ﻛﹶﺎﻟ ﱠﻈﺒﻰ ﰲ ﺍﻟ ِﻜﻨﺎ ِ ﺻ ﹾﻔﺮﺍ ُﺀ ِﻣ ﻦ ﺗ ﹾﻠ ِﺪ ﺑﻨِﻰ ﺍﻟ ﻌﺒﺎﺱ ﺱ ﺲ ﺑﻴـ ﻦ ﹶﻃ ﻤ ٍﻊ ﻭﻳﺎ ِ ﺴ ﻤ ﻊ ﺑِﺎ ِﻹﺑﺴﺎﺱ ﻓﹶﺎﻟﻨ ﹾﻔ ﺗ ِﺪ ﺭ ﺃﻥ ﺗ ﻓﺠﻌﻞ ﺍﻟﻄﻤﻊ ﺑﺈﺯﺍﺀ ﺍﻟﻴﺄﺱ. ﻭﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ،ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ ﺑﻦ ﺣﺎﺯﻡ ،ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺳﻼﱠﻡ ﺑﻦ ﱮ ج ،ﻗﺎﻻ :ﻋﻠﱢﻤﻨﺎ ﺷﺮﺣﺒﻴﻞ ،ﻗﺎﻝ :ﲰﻊ ﺣﺒ ﹶﺔ ﺑﻦ ﺧﺎﻟﺪ ،ﻭﺳﻮﺍﺀ ﺑﻦ ﺧﺎﻟﺪ ،ﺃﻤﺎ ﺃﺗﻴﺎ ﺍﻟﻨ ﺲ ﺕ ﺭﺅﻭ ﺳﻜﹸﻤﺎ ﻓﹶﺈ ﱠﻥ ﹸﻛ ﱠﻞ ﻋﺒ ٍﺪ ﻳﻮﹶﻟﺪ ﹶﺃ ﺣ ﻤ ﺮ ﹶﻟﻴ ﳋﻴ ِﺮ ﻣﺎ ﺗ ﻬ ﺰ ﻫ ﺰ ﺷﻴﺌﺎﹰ ،ﰒ ﻗﺎﻝ $ :ﹶﻻ ﺗﻴﺄﹶﺳﺎ ِﻣ ﻦ ﺍ ﹶ )(١ ﻋﹶﻠﻴ ِﻪ ِﻗ ﺸ ﺮ ﹲﺓ ﹸﺛﻢ ﻳ ﺮﺯﻗﹸﻪ ﺍﻟﻠﱠﻪ ﻭﻳﻌﻄﻴﻪ. # ﻭﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﱠﻠﻪ ،ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﻋﻴﻴﻨﺔ ،ﻗﺎﻝ :ﻗﺎﻝ ﻫﺸﺎ ﻡ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻷﰉ ﺣﺎﺯﻡ :ﻳﺎ ﺃﺑﺎ ﺣﺎﺯِﻡ ،ﻣﺎ ﻣﺎﻟﹸﻚ .ﻗﺎﻝ :ﺧ ﲑ ﻣﺎ ٍﻝ ﺛﻘﱴ ﺑﺎﻟﻠﱠﻪ ،ﻭﻳﺄﺳﻰ ﳑﺎ ﰲ ﺃﻳﺪﻯ ﺍﻟﻨﺎﺱ. ﻗﺎﻝ :ﻭﻫﺬﺍ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﻰ ،ﺍﻧﺘﻬﻰ. ﺾ ﻭﺇﻥ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻴﺲ ﻟﻠﻨﺴﺎﺀ ﰲ ﺫﻟﻚ ﻋﺎﺩﺓ ﻣﺴﺘﻤﺮﺓ ،ﺑﻞ ﻓﻴﻬ ﻦ ﻣ ﻦ ﻻ ﲢﻴ ﺾ ﰲ ﺍﻟﺴﻨﺔ ﻣﺮﺓﹰ، ﺑﻠﻐﺖ ،ﻭﻓﻴﻬﻦ ﻣﻦ ﺗﺤﻴﺾ ﺣﻴﻀﹰﺎ ﻳﺴﲑﹰﺍ ﻳﺘﺒﺎﻋﺪ ﻣﺎ ﺑﲔ ﺃﻗﺮﺍﺋﻬﺎ ﺣﱴ ﲢﻴ ﻀ ﻦ ﺤ ﺐ ﺍﻟﻨﺴﺎﺀ ﻳ ِ ﻭﳍﺬﺍ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻄﻬﺮ ﺑﲔ ﺍﳊﻴﻀﺘﲔ ﻻ ﺣ ﺪ ﻟﻪ ،ﻭﻏﺎﻟ ﻀ ﻦ ﺭﺑﻊ ﺍﻟﺸﻬﺮ ،ﻭﻳﻜﻮﻥ ﻃﻬﺮ ﻫﻦ ﺛﻼﺛ ﹶﺔ ﺃﺭﺑﺎﻋﻪ .ﻭﻣﻨﻬﻦ ﻣﻦ ﺗﻄﻬﺮ ﺤ ﻛﻞ ﺷﻬﺮ ﻣﺮﺓﹰ ،ﻭﻳ ِ ﺍﻟﺸﻬﻮﺭ ﺍﳌﺘﻌﺪﺩﺓ ،ﻟﻘﻠِﺔ ﺭﻃﻮﺑﺘﻬﺎ ،ﻭﻣﻨﻬ ﻦ ﻣ ﻦ ﻳﺴﺮﻉ ﺇﻟﻴﻬﺎ ﺍﳉﻔﺎﻑ ،ﻓﻴﻨﻘﻄﻊ ﺣﻴﻀﻬﺎ، ﻭﺗﻴﺄﺱ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﺩﻭﻥ ﺍﳋﻤﺴﲔ ،ﺑﻞ ﻭﺍﻷﺭﺑﻌﲔ .ﻭﻣﻨﻬﻦ ﻣﻦ ﻻ ﻳﺴﺮﻉ ﺇﻟﻴﻬﺎ ﺴﻨ ِﺔ ﲢﺪﻳ ﺪ ﺍﻟﻴﺄﺱ ﺍﳉﻔﺎﻑ ،ﻓﺘﺠﺎﻭﺯ ﺍﳋﻤﺴﲔ ﻭﻫﻰ ﲢﻴﺾ .ﻗﺎﻝ :ﻭﻟﻴﺲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻟ ﺑﻮﻗﺖ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺴﺔ ﻣﻦ ﺍﶈﻴﺾ ﻣ ﻦ ﳍﺎ ﲬﺴﻮﻥ ﺳﻨﺔ ﺃﻭ ﺳﺘﻮﻥ ﺳﻨﺔ ﺃﻭ ﻏﲑ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٤٦٩/٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٤١٦٥
٤٥٥ ﺫﻟﻚ ،ﻟﻘﻴﻞ :ﻭﺍﻟﻼﺋﻰ ﻳﺒﻠﻐﻦ ﻣﻦ ﺍﻟﺴﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﱂ ﻳﻘﻞ :ﻳﺌﺴﻦ .ﻭﺃﻳﻀﺎﹰ ،ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﻢ ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﻳﺎﺋﺴﺔﹰ ،ﻛﻤﺎ ﺗﻘﺪﻡ. ﻦ﴾ ﺴ ﻭﺍﻟﻮﺟﻮﺩ ﳐﺘﻠﻒ ﰲ ﻭﻗﺖ ﻳﺄ ِﺳ ِﻬ ﻦ ﻏﲑ ﻣﺘﻔِﻖ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻭﻗﺖ ﳏﺪﻭﺩ ،ﻟﻜﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻭﻏﲑﻫﺎ ﺳﻮﺍﺀ ﰲ ﻣﻌﺮﻓﺔ ﻳﺄﺳِﻬﻦ، ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺧﺺ ﺍﻟﻨﺴﺎﺀ ﺑﺄﻦ ﺍﻟﻼﺋﻰ ﻳﺌﺴﻦ ،ﻛﻤﺎ ﺧﺼﻬﻦ ﺑﻘﻮﻟﻪ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ﻢ ﺤ ﻳ ِ ﻀ ﻦ﴾ ]ﺍﻟﻄﻼﻕ [٤ :ﻓﺎﻟﱴ ﲢﻴﺾ ،ﻫﻰ ﺍﻟﱴ ﺗﻴﹶﺄﺱ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﺍﻻﺭﺗﻴﺎﺏ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻭﱂ ﻳﻘﻞ :ﺇﻥ ﺍﺭﺗﱭ ،ﺃﻯ :ﺇﻥ ﺍﺭﺗﺒﺘﻢ ﰲ ﺣﻜﻤﻬﻦ ،ﻭﺷﻜﻜﺘﻢ ﻓﻴﻪ ،ﻓﻬﻮ ﻫﺬﺍ ﻻ ﻫﺬﺍ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ،ﻛﻤﺎ ﺭﻭﻯ ﺍﺑﻦ ﺃﰉ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ،ﻣﻦ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ،ﻭﻣﻮﺳﻰ ﺑﻦ ﺃﻋﲔ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻋﻦ ﻣﻄﱢﺮﻑ ﺑﻦ ﻃﺮﻳﻒ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﺎﱂ ،ﻋﻦ ﹸﺃﰉ ﺍﺑﻦ ﻛﻌﺐ ،ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﻧﺎﺳﹰﺎ ﺕ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻘﻮﻟﻮﻥ ﰲ ِﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﱂ ﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﻐﺎ ﺭ ﻭﺍﻟﻜﺒﺎ ﺭ ﻭﺃﻭﻻ ِ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﺍﻷﲪﺎﻝ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﻀ ﻌ ﻦ ﻀ ﻦ ﻭﺃﹸﻭ ﹶﻻﺕ ﺍﻷ ﺣﻤﺎ ِﻝ ﹶﺃ ﺟﻠﹸﻬﻦ ﹶﺃ ﹾﻥ ﻳ ﺤ ﻼﹶﺛﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ﻢ ﻳ ِ ﺍ ﺭﺗﺒﺘ ﻢ ﹶﻓ ِﻌﺪﺗ ﻬﻦ ﹶﺛ ﹶ ﺖ ﺣ ﻤﹶﻠﻬ ﻦ﴾ ]ﺍﻟﻄﻼﻕ (١)[٤ :ﻓﺄ ﺟﻞﹸ ﺇﺣﺪﺍﻫﻦ ﺃﻥ ﺗﻀ ﻊ ﲪﻠﻬﺎ ،ﻓﺈﺫﺍ ﻭﺿﻌﺖ ،ﻓﻘﺪ ﻗﻀ ﻋ ﺪﺗﻬﺎ .ﻭﻟﻔﻆ ﺟﺮﻳﺮ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺇﻥ ﻧﺎﺳﹰﺎ ِﻣ ﻦ ﺃﻫ ِﻞ ﺍﳌﹶﺪﻳﻨ ِﺔ ﹶﻟﻤﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱴ ﰲ ﺍﻟﺒﻘﺮﺓ ﰲ ِﻋﺪﺓ ﺍﻟﻨﺴﺎﺀ ،ﻗﺎﻟﻮﺍ :ﻟﻘﺪ ﺑﻘﻰ ﻣﻦ ِﻋ ﺪ ِﺩ ﺍﻟﻨﺴﺎﺀ ِﻋ ﺪ ﺩ ﱂ ﻳ ﹾﺬ ﹶﻛ ﺮ ﹶﻥ ﰲ ﺍﻟﻘﺮﺁﻥِ، ﺍﻟﺼﻐﺎ ﺭ ﻭﺍﻟﻜﺒﺎ ﺭ ﺍﻟﱴ ﻗﺪ ﺍﻧﻘﻄﻊ ﻋﻨﻬﺎ ﺍﳊﻴﺾ ،ﻭﺫﻭﺍ ﺕ ﺍﳊﻤﻞ ،ﻗﺎﻝ :ﻓﺄﹸﻧﺰﻟﺖ ﺍﻟﱴ ﰲ ﺍﻟﻨﺴﺎﺀ ﺾ ِﻣ ﻦ ﻧِﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ﴾ ]ﺍﻟﻄﻼﻕ [٤ :ﰒ ﺭﻭﻯ ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﺍﻟﻘﹸﺼﺮﻯ﴿ ،ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﺾ ِﻣ ﻦ ﻧِﺴﺎِﺋﻜﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ[٤ : ﺴ ﻦ ِﻣ ﻦ ﺍﶈِﻴ ِ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﺕ ﻋﻦ ﺍﳊﻴﻀﺔ ،ﻓﻠﻴﺴﺖ ﻫﺬﻩ ﻣﻦ ﻳﻌﲎ ﺍﻵﻳﺴ ﹶﺔ ﺍﻟﻌﺠﻮ ﺯ ﺍﻟﱴ ﻻ ﲢﻴﺾ ،ﺃﻭ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﹶﻗ ﻌ ﺪ ﺍﻟﻘﹸﺮﻭﺀ ﰲ ﺷﻰﺀ .ﻭﰱ ﻗﻮﻟﻪ﴿ :ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ] ﴾ﺍﻟﻄﻼﻕ [٤ :ﰲ ﺍﻵﻳﺔ ﻳﻌﲎ ﺇﻥ ﺷﻜﻜﺘﻢ، ﺕ ﻓﻌ ﺪﺗﻬﻦ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ ،ﻭﻋﻦ ﳎﺎﻫﺪ﴿ :ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ﴾ ]ﺍﻟﻄﻼﻕ [٤ :ﱂ ﺗﻌﻠﻤﻮﺍ ِﻋﺪﺓ ﺍﻟﱴ ﹶﻗ ﻌ ﺪ ﻋﻦ ﺍﳊﻴﺾ ،ﺃﻭ ﺍﻟﱴ ﱂ ﺗﺤِﺾ ،ﻓﻌﺪﺗﻬﻦ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ .ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ﴾ ]ﺍﻟﻄﻼﻕ ،[٤ :ﻳﻌﲎ :ﺇﻥ ﺳﺄﻟﺘﻢ ﻋﻦ ﺣﻜﻤﻬﻦ ،ﻭﱂ ﺗﻌﻠﻤﻮﺍ ﺣ ﹾﻜ ﻤ ﻬﻦ ،ﻭﺷﻜﻜﺘﻢ ﻓﻴﻪ ،ﻓﻘﺪ ) (١ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ).(٣٠٨/٤
٤٥٦ ﺑﻴﻨﺎﻩ ﻟﻜﻢ ،ﻓﻬﻮ ﺑﻴﺎﻥ ﻟﻨﻌﻤﺘﻪ ﻋﻠﻰ ﻣﻦ ﻃﻠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ،ﻟﻴﺰﻭﻝ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟ ﺮﻳﺐ ،ﲞﻼﻑ ﺍ ﹸﳌ ﻌﺮِﺽ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ .ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ ﻻ ﻳﺴﺘﻮﻳﻦ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﳊﻴﺾ ،ﺑﻞ ﻣﻨﻬﻦ ﻣﻦ ﺗﺤﻴﺾ ﻟﻌﺸﺮ ﺃﻭ ﺍﺛﻨﱴ ﻋﺸﺮﺓ ،ﺃﻭ ﲬﺲ ﻋﺸﺮﺓ ،ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ، ﻓﻜﺬﻟﻚ ﻻ ﻳﺴﺘﻮﻳﻦ ﰲ ﺁﺧﺮ ِﺳ ﻦ ﺍﳊﻴﺾ ﺍﻟﺬﻯ ﻫﻮ ِﺳ ﻦ ﺍﻟﻴﺄﺱِ ،ﻭﺍﻟﻮﺟﻮﺩ ﺷﺎﻫﺪ ﺑﺬﻟﻚ. ﳊﻮﻝ ﻛﺎﻟﱴ ﺤﺾ ،ﻫﻞ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ،ﺃﻭ ﺑﺎ ﹶ ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻢ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻤﻦ ﺑﻠﻐﺖ ﻭﱂ ﺗ ِ ﺍﺭﺗﻔﹶﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓﻌﻪ؟ ﻭﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﻗﻠﺖ :ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﺎ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭﱂ ﳚﻌﻠﻮﺍ ﻟﻠﺼﻐﺮ ﺍﳌﻮﺟﺐ ﻟﻼﻋﺘﺪﺍﺩ ﺎ ﺣﺪﺍﹰ ،ﻓﻜﺬﻟﻚ ﳚﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻠ ِﻜﺒ ِﺮ ﺍﳌﻮﺟِﺐ ﻟﻼﻋﺘﺪﺍﺩ ﺑﺎﻟﺸﻬﺮ ﺣﺪﺍﹰ ،ﻭﻫﻮ ﻇﺎﻫﺮ، ﻭﻟﻠﱠﻪ ﺍﳊﻤﺪ. ﻓﺼﻞ
ﺐ ﺑﺎﳌﻮﺕ ،ﺳﻮﺍ ٌﺀ ﺩﺧﻞ ﺑِﻬﺎ ،ﺃﻭ ﱂ ﻳﺪﺧﻞ ﺍﺗﻔﺎﻗﺎﹰ ،ﻛﻤﺎ ﺩ ﱠﻝ ﻭﺃﻣﺎ ﻋِﺪ ﹸﺓ ﺍﻟﻮﻓﺎﺓ ،ﻓﺘﺠ ﻕ ﻋﻠﻴﻪ ﻋﻤﻮ ﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻤﺎ ﻳﺘﻮﺍﺭﺛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝ ،ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﺍ ﺕ ﳌﺎ ﻛﺎﻥ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻌﻘ ِﺪ ﺍﺳﺘﻘﱠﺮﺕ ﺑﻪ ﺍﻷﺣﻜﺎﻡ ﻓﺘﻮﺍﺭﺛﺎ، ﻳﺴﺘ ِﻘ ﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻤﻰ ،ﻷﻥ ﺍﳌﻮ ﻭﺍﺳﺘﻘﺮ ﺍﳌﹶﻬﺮ ،ﻭﻭﺟﺒﺖ ﺍﻟﻌِﺪﺓ. ﺏ ﻣﻬ ِﺮ ﺍﳌﺜﻞ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺴﻤﻰ ،ﻓﺄﻭﺟﺒﻪ ﺃﲪ ﺪ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﺴﺄﻟﺘﲔ ﺇﺣﺪﺍﳘﺎ :ﻭﺟﻮ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ،ﻭﱂ ﻳﻮﺟﺒﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ، ﻭﻗﻀﻰ ﺑﻮﺟﻮﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛ ِﺔ ﻣِﻦ ﺣﺪﻳﺚ ﺑ ﺮﻭﻉ ﻯ ﺕ ﺃﹸ ﺟ ِﺮ ﺑﻨﺖ ﻭﺍﺷﻖ ﻭﻗﺪ ﺗﻘﺪﻡ .ﻭﻟﻮ ﱂ ﺗﺮﺩ ﺑﻪ ﺍﻟﺴﻨﺔﹸ ،ﻟﻜﺎﻥ ﻫﻮ ﳏﺾ ﺍﻟﻘﻴﺎﺱ ،ﻷﻥ ﺍﳌﻮ ﺏ ﺍﻟﻌﺪﺓ. ﳎﺮﻯ ﺍﻟﺪﺧﻮ ِﻝ ﰲ ﺗﻘﺮﻳﺮ ﺍﳌﺴﻤﻰ ،ﻭﻭﺟﻮ ِ ﺕ ﺍﻷﻡ ،ﻛﻤﺎ ﻳﺜﺒﺖ ﺑﺎﻟﺪﺧﻮﻝ ﺎ ﻭﻓﻴﻪ ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻫﻞ ﻳﺜﺒﺖ ﲢﺮ ﱘ ﺍﻟﺮﺑﻴﺒﺔ ﲟﻮ ِ ﻗﻮﻻﻥ ﻟﻠﺼﺤﺎﺑﺔ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺍﻟﻌﺪﺓ ﻓﻴﻪ ﻟﻴﺴﺖ ﻟﻠﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻓﺈﺎ ﲡﺐ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝِ، ﲞﻼﻑ ﻋﺪﺓ ﺍﻟﻄﻼﻕ. ﺱ ﰲ ﺣﻜﻤﺔ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻭﻏﲑﻫﺎ ،ﻓﻘﻴﻞ :ﻫﻰ ﻟﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ، ﻭﻗﺪ ﺍﺿﻄﺮﺏ ﺍﻟﻨﺎ ﻭﺃﹸﻭ ِﺭ ﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻮﻩ ﻛﺜﲑﺓ.
٤٥٧ ﻣﻨﻬﺎ :ﻭﺟﻮﺑﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻮﻓﺎﺓ ،ﻭﻣﻨﻬﺎ :ﺃﺎ ﺛﻼﺛ ﹸﺔ ﻗﺮﻭﺀ ،ﻭﺑﺮﺍﺀ ﹸﺓ ﺍﻟﺮﺣﻢ ﻳﻜﻔﻰ ﻓﻴﻬﺎ ﺣﻴﻀﺔ ،ﻛﻤﺎ ﰲ ﺍﳌﺴﺘﱪﺃﺓ ،ﻭﻣﻨﻬﺎ :ﻭﺟﻮﺏ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﰲ ﺣﻖ ﻣﻦ ﻳﻘﻄﻊ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ﻟﺼﻐﺮﻫﺎ ﺃﻭ ﻟﻜﱪﻫﺎ. ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ :ﻫﻮ ﺗﻌﺒﺪ ﻻ ﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ ،ﻭﻫﺬﺍ ﻓﺎﺳﺪ ﻟﻮﺟﻬﲔ: ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺣﻜﻢ ﺇ ﱠﻻ ﻭﻟﻪ ﺣِﻜﻤﺔ ﻭﺇﻥ ﱂ ﻳﻌﻘﻠﻬﺎ ﻛﺜ ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺃﻛﺜﺮﻫﻢ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻌﺪﺩ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ ،ﺑﻞ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺼﺎﱀ ﺭﻋﺎﻳﺔ ﺣﻖ ﺍﻟﺰﻭﺟﲔ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﻨﺎﻛﺢ. ﻗﺎل ﺷﻴﺨﻨﺎ :واﻟﺼﻮاب أن ﻳُﻘﺎل :أﻣﺎ ﻋِﺪة اﻟﻮﻓﺎة ﻓﻬﻰ ﺣﺮم ﻻﻧﻘﻀﺎء اﻟﻨﻜﺎح، ورﻋﺎﻳﺔ ﻟﺤﻖ اﻟﺰوج ،وﻟﻬﺬا ﺗَﺤ ﱡﺪ اﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﻓﻲ ﻋﺪة اﻟﻮﻓﺎة رﻋﺎﻳﺔ ﻟﺤﻖ اﻟﺰوج ،ﻓﺠﻌﻠﺖ اﻟﻌِﺪة ﺣﺮﻳﻤًﺎ ﻟﺤﻖ هﺬا اﻟﻌﻘﺪ اﻟﺬى ﻟﻪ ﺧﻄﺮ وﺷﺄن ،ﻓﻴﺤﺼُﻞ ﺑﻬﺬﻩ ﻓﺼﻞ ﺑﻴﻦ ﻧﻜﺎح اﻷول وﻧﻜﺎح اﻟﺜﺎﻧﻰ ،وﻻ ﻳﺘﺼﻞ اﻟﻨﺎآﺤﺎن ،أﻻ ﺗﺮى أن ل اﻟﻠﱠﻪ ج ﻟﻤﺎ ﻋﻈﻢ ﺣﻘﻪ ،ﺣﺮم ﻧﺴﺎؤُﻩ ﺑﻌﺪﻩ ،وﺑﻬﺬا اﺧﺘﺺ اﻟﺮﺳﻮل ،ﻷن رﺳﻮ َ ﻦ أزواﺟُﻪ ﻓﻲ اﻵﺧﺮة ﺑﺨﻼف ﻏﻴﺮﻩ ،ﻓﺈﻧﻪ ﻟﻮ ﺣﺮم ﻋﻠﻰ أزواﺟﻪ ﻓﻲ اﻟﺪﻧﻴﺎ ه ﱠ اﻟﻤﺮأة أن ﺗﺘﺰوج ﺑﻐﻴ ِﺮ زوﺟﻬﺎ ،ﺗﻀﺮرت اﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ،ورﺑﻤﺎ آﺎن اﻟﺜﺎﻧﻰ ﺧﻴﺮًا ﻟﻬﺎ ﻣﻦ اﻷول .وﻟﻜﻦ ﻟﻮ ﺗﺄﻳﻤﺖ ﻋﻠﻰ أوﻻد اﻷول ،ﻟﻜﺎﻧﺖ ﻣﺤﻤﻮدة ﻋﻠﻰ ﻦ َﻳ ْﻮ َم ﺳ ْﻔﻌَﺎ ُء اﻟﺨ ﱠﺪ ْﻳﻦِ ،آﻬَﺎ َﺗ ْﻴ ِ ذﻟﻚ ،ﻣﺴﺘﺤﺒًﺎ ﻟﻬﺎ ،وﻓﻰ اﻟﺤﺪﻳﺚ $أﻧﺎ وا ْﻣﺮَأ ٌة َ ﺐ ﺼ ٍ ت َﻣ ْﻨ ِ ﺟﻬَﺎ ذَا ُ ﻦ َز ْو ِ اﻟ ِﻘﻴَﺎ َﻣﺔِ ،وأوﻣﺎ ﺑﺎﻟﻮﺳﻄﻰ واﻟﺴﱠﺒﺎﺑﺔ ،ا ْﻣﺮَأ ٌة ﺁﻣﺖ ِﻣ ْ ﺣﺘﱠﻰ ﺑَﺎﻧُﻮا أو ﻣﺎﺗُﻮا.# ﺴﻬَﺎ ﻋَﻠﻰ َﻳﺘَﺎﻣﻰ َﻟﻬَﺎ َ ﺖ َﻧ ْﻔ َ ﺴ ْ ﺣ َﺒ َ ﺟﻤَﺎلٍ ،و َ وَ
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺘﻀﻰ ﻟﺘﺤﺮﳝﻬﺎ ﻗﺎﺋﻤﺎﹰ ،ﻓﻼ ﺃﻗ ﱠﻞ ﻣِﻦ ﻣﺪﺓ ﺗﺘﺮﺑﺼﻬﺎ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﰲ ﺺ ﺳﻨﺔ ،ﻓﺨﻔﻔﻬﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ،ﻭﻗﻴﻞ ﻟﺴﻌﻴﺪ ﺍﺑﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺗﺘﺮﺑ ﺍﳌﺴﻴﺐ :ﻣﺎ ﺑﺎﻝ ﺍﻟﻌﺸﺮ؟ ﻗﺎﻝ :ﻓﻴﻬﺎ ﻳﻨﻔﺦ ﺍﻟﺮﻭﺡ ،ﻓﻴﺤﺼﻞ ﺬﻩ ﺍﳌﺪﺓ ﺑﺮﺍﺀ ﹶﺓ ﺍﻟﺮﺣﻢ ﺣﻴﺚ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﻭﻗﻀﺎ ُﺀ ﺣﻖ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﱂ ﳛﺘﺞ ﺇﱃ ﺫﻟﻚ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻋِﺪﺓ ﺍﻟﻄﻼﻕ ،ﻓﻬﻰ ﺍﻟﱴ ﺃﺷﻜﻠﺖ ،ﻓﺈﻧﻪ ﻻ ﻳﻤﻜﻦ ﺗﻌﻠﻴﻠﹸﻬﺎ ﺑﺬﻟﻚ ،ﻷﺎ ﺇﳕﺎ ﲡﺐ ﻒ ﻓﻴﻪ ﺍﳌﺴﻤﻰ ،ﻭﻳﺴﻘﻂ ﻓﻴﻪ ﻣﻬ ﺮ ﺼ ﻕ ﻗﻄﻊ ﻟﻠﻨﻜﺎﺡ ،ﻭﳍﺬﺍ ﻳﺘﻨ ﺑﻌﺪ ﺍﳌﺴﻴﺲ ،ﻭﻷﻥ ﺍﻟﻄﻼ ﺍﳌﺜﻞ.
٤٥٨ ﺝ ﻓﻴﻬﺎ ﻣﻦ ﻓﻴﻘﺎﻝ _:ﻭﺍﻟﻠﱠﻪ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ ﻋِﺪﺓ ﺍﻟﻄﻼﻕ ﻭﺟﺒﺖ ﻟﻴﺘﻤﻜﻦ ﺍﻟﺰﻭ ﺍﻟﺮﺟﻌﺔ ،ﻓﻔﻴﻬﺎ ﺣﻖ ﻟﻠﺰﻭﺝ ،ﻭﺣﻖ ﻟﱠﻠﻪ ،ﻭﺣﻖ ﻟﻠﻮﻟﺪ ،ﻭﺣﻖ ﻟﻠﻨﺎﻛﺢ ﺍﻟﺜﺎﱏ .ﻓﺤﻖ ﺍﻟﺰﻭﺝ، ﺺ ﻋﻠﻴﻪ ِﻟﻴﺘ ﻤﻜﱠﻦ ﻣﻦ ﺍﻟﺮﺟﻌﺔ ﰲ ﺍﻟﻌﺪﺓ ،ﻭﺣﻖ ﺍﻟﻠﱠﻪ ،ﻟﻮﺟﻮﺏ ﻣﻼﺯﻣﺘﻬﺎ ﺍﳌﱰﻝ ،ﻛﻤﺎ ﻧ ﺹ ﺃﲪﺪ ،ﻭﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﺣﻖ ﺍﻟﻮﻟﺪ ،ﻟﺌﻼ ﻳﻀِﻴ ﻊ ﻧﺴﺒﻪ ،ﻭﻻ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﻮ ﻣﻨﺼﻮ ﻳﺪﺭﻯ ﻷﻯ ﺍﻟﻮﺍﻃﺌﲔ .ﻭﺣ ﻖ ﺍﳌﺮﺃﺓ ،ﳌﺎ ﳍﺎ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺯﻣﻦ ﺍﻟﻌﺪﺓ ﻟﻜﻮﺎ ﺯﻭﺟﺔ ﺗ ِﺮﺙﹸ ﺤﺘﻢ ﻭﺗﻮﺭﺙ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﺓ ﺣﻖ ﻟﻠﺰﻭﺝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ ﻧ ﹶﻜ ﺍﳌﺆ ِﻣﻨﺎ ِ ﺕ ﹸﺛﻢ ﹶﻃﱠﻠ ﹸﻘﺘﻤﻮ ﻫﻦ ﹶﻗﺒ ِﻞ ﹶﺃ ﹾﻥ ﺗ ﻤﺴﻮ ﻫﻦ ﹶﻓﻤﺎﻟﻜﹸ ﻢ ﻋﹶﻠﻴ ِﻬ ﻦ ِﻣ ﻦ ِﻋ ﺪ ٍﺓﺗﻌﺘﺪﻭﻧﻬﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ: [٤٩ﻓﻘﻮﻟﻪ :ﻓﻤﺎ ﻟﻜﻢ ﻋﻠﻴﻬﻦ ﻣﻦ ﻋﺪﺓ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﺓ ﻟﻠﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ: ﴿ ﻭﺑﻌﻮﹶﻟﺘ ﻬﻦ ﹶﺃ ﺣ ﻖ ِﺑ ﺮ ﺩ ِﻫ ﻦ ﰲ ﺫﹶﻟﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٨ :ﻓﺠﻌﻞ ﺍﻟﺰﻭﺝ ﺃﺣ ﻖ ﺑﺮﺩﻫﺎ ﰲ ﺺ ﺍﻟﻌﺪﺓ ،ﻭﻫﺬﺍ ﺣﻖ ﻟﻪ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌِﺪﺓ ﺛﻼﺛﹶﺔ ﻗﹸﺮﻭﺀ ،ﺃﻭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻃﺎﻟﺖ ﻣﺪ ﹸﺓ ﺍﻟﺘﺮﺑ ِ ﺺ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ ﻟِﻴﻨﻈﹸ ﺮ ﰲ ﺃﻣﺮﻩ :ﻫﻞ ﻳﻤﺴﻜﻬﺎ ،ﺃﻭ ﻳﺴﺮﺣﻬﺎ ﻛﻤﺎ ﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻟﻠ ﻤﺆﱃ ﺗﺮﺑ ﻟﻴﻨﻈﺮ ﰲ ﺃﻣﺮﻩ :ﻫﻞ ﻳﻤﺴﻚ ﻭﻳﻔﻰﺀ ،ﺃﻭ ﻳﻄﻠﻖ ،ﻭﻛﺎﻥ ﲣﻴ ﲑ ﺍﳌﻄﻠﻖ ﻛﺘﺨﻴﲑ ﺍﳌﺆﱃ ،ﻟﻜﻦ ﺍﳌﹸﺆﱃ ﺟﻌﻞ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻛﻤﺎ ﺟﻌﻞ ﻣﺪﺓ ﺍﻟﺘﺴﻴﲑ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬﺮ ،ﻟﻴﻨﻈﺮﻭﺍ ﰲ ﺃﻣﺮﻫﻢ. ﻀﻠﹸﻮ ﻫ ﻦ ﻼ ﺗ ﻌ ﻭﳑﺎ ﻳﺒﲔ ﺫِﻟﻚ ،ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﻭﺇﺫﺍ ﹶﻃﱠﻠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓﺒﹶﻠ ﻐ ﻦ ﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓ ﹶ ﺿﻮﺍ ﺑﻴﻨﻬﻢ ﺑﺎﳌ ﻌﺮﻭ ِ ﺤ ﻦ ﺃ ﺯﻭﺍ ﺟ ﻬﻦ ﺇﺫﹶﺍ ﺗﺮﺍ ﹶﺃ ﹾﻥ ﻳﻨ ِﻜ ﻍ ﺍﻷﺟﻞ :ﻫﻮ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٢ :ﻭﺑﻠﻮ ﹸ ﻍ ﺍﻷﺟﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳎﺎﻭﺯﺗﻪ ،ﻭﰱ ﻗﻮﻟﻪ﴿ :ﻓﺈﺫﺍ ﺑﻠ ﻐ ﻦ ﺍﻟﻮﺻﻮ ﹸﻝ ﻭﺍﻻﻧﺘﻬﺎﺀ ﺇﻟﻴﻪ ،ﻭﺑﻠﻮ ﹸ ﺴﻜﹸﻮ ﻫﻦِ ﺑ ﻤ ﻌﺮﻭ ٍ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﻓﹶﺄ ﻣ ِ ﻑ﴾ ]ﺍﻟﻄﻼﻕ ،[٢ :ﻣﻘﺎﺭﺑﺘﻪ ﻭﻣﺸﺎﺭﻓﺘﻪ ،ﰒ ﻓﻴﻪ ﻗﻮﻻﻥ، ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺣﺪ ﻣِﻦ ﺍﻟﺰﻣﺎﻥ ،ﻭﻫﻮ ﺍﻟﻄﻌ ﻦ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﺃﻭ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ ﻣﻨﻬﺎ ،ﺃﻭ ﻣﻦ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻼ ﻳﻜﻮﻥ ﻣﻘﺪﻭﺭﹰﺍ ﳍﺎ ،ﻭﻗﻴﻞ :ﺑﻞ ﻫﻮ ﻓﻌﻠﹸﻬﺎ ،ﻭﻫﻮ ﺍﻻﻏﺘﺴﺎ ﹸﻝ ﻛﻤﺎ ﺤﻞﱡ ﻟﻠﺰﻭﺝ ﻭﻃﻮﺀﻫﺎ ،ﻭﳛﻞ ﳍﺎ ﺃﻥ ﲤﻜﻨﻪ ﻗﺎﻟﻪ ﲨﻬﻮ ﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﺑﺎﻻﻏﺘﺴﺎﻝ ﻳ ِ ﻣﻦ ﻧﻔﺴﻬﺎ. ﻓﺎﻻﻏﺘﺴﺎ ﹸﻝ ﻋﻨﺪﻫﻢ ﺷﺮﻁ ﰲ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺬﻯ ﻫﻮ ﺍﻟﻌﻘﺪ ،ﻭﰱ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺬﻯ ﻫﻮ ﺍﻟﻮﻁﺀ. ﻭﻟﻠﻨﺎﺱ ﰲ ﺫﻟﻚ ﺃﺭﺑﻌ ﹸﺔ ﺃﻗﻮﺍﻝ: ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻟﻴﺲ ﺷﺮﻃﺎﹰ ،ﻻ ﰲ ﻫﺬﺍ ،ﻭﻻ ﰲ ﻫﺬﺍ ،ﻛﻤﺎ ﻳﻘﻮﹸﻟ ﻪ ﻣ ﻦ ﻳﻘﻮ ﹸﻝ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ.
٤٥٩ ﻁ ﻓﻴﻬﻤﺎ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﲪﺪ ،ﻭﲨﻬﻮ ﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﺣﻜﺎﻳﺘﻪ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺷﺮ ﹲ ﻁ ﰲ ﻧﻜﺎﺡ ﺍﻟﻮﻁﺀ ،ﻻ ﰲ ﻧﻜﺎﺡ ﺍﻟﻌﻘﺪ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﻣﺎﻟﻚ ﻋﻨﻬﻢ .ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺷﺮ ﹲ ﺖ ﻭﺍﻟﺸﺎﻓﻌﻰ .ﻭﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﺷﺮﻁ ﻓﻴﻬﻤﺎ ،ﺃﻭ ﻣﺎ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻪ ،ﻭﻫﻮ ﺍﳊﻜ ﻢ ﺑﺎﻟﻄﻬﺮ ﲟﻀﻰ ﻭﻗ ِ ﺻﻼﺓ ،ﻭﺍﻧﻘﻄﺎﻋﻪ ﻷﻛﺜﺮ ،ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﺈﺫﺍ ﺍﺭﲡﻌﻬﺎ ﻗﺒ ﹶﻞ ﻏﺴﻠﻬﺎ ،ﻛﺎﻥ ﻏﺴﻠﻬﺎ، ﻷﺟﻞ ﻭﻃﺌﻪ ﳍﺎ ،ﻭﺇ ﱠﻻ ﻛﺎﻥ ﻷﺟﻞ ﺣِﻠﻬﺎ ﻟﻐﲑﻩ ،ﻭﺑﺎﻻﻏﺘﺴﺎﻝ ﻳﺘﺤﻘﻖ ﻛﻤﺎ ﹸﻝ ﺍﳊﻴﺾ ﻭﲤﺎﻣﻪ، ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻻ ﺗ ﹾﻘ ﺮﺑﻮ ﻫﻦ ﺣﺘﻰ ﻳ ﹾﻄ ﻬ ﺮ ﹶﻥ ﻓﹶﺈﺫﺍ ﺗ ﹶﻄ ﻬ ﺮ ﹶﻥ ﻓ ﹾﺄﺗﻮ ﻫ ﻦ ِﻣ ﻦ ﺣﻴﺚﹸ ﹶﺃﻣﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٢٢ :ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺘﺮﺑﺺ ﺛﻼﺛﹶﺔ ﻗﹸﺮﻭﺀ ،ﻓﺈﺫﺍ ﻣﻀﺖ ﺍﻟﺜﻼﹶﺛﺔﹸ ﻓﻘﺪ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ. ﺝ ﻋﻨﺪ ﺑﻠﻮﻍ ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻘﻞ :ﺇﺎ ﻋﻘﻴﺐ ﺍﻟﻘﺮﺀﻳﻦ ﺗِﺒﲔ ﻣﻦ ﺍﻟﺰﻭﺝ ،ﺧﻴﺮ ﺍﻟﺰﻭ ﺍﻷﺟﻞ ﺑﲔ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺘﺴﺮﻳﺢ ،ﻓﻈﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻓﻬﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﺃﻧﻪ ﺝ ﺑﲔ ﺍﻹﻣﺴﺎﻙ ﺑﺎﳌﻌﺮﻭﻑ ،ﺃﻭ ﺍﻟﺘﺴﺮﻳﺢ ﺑﺎﻹﺣﺴﺎﻥ، ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻘﺮﻭﺀ ﺍﻟﺜﻼﺛﺔ ﻳﺨﻴﺮ ﺍﻟﺰﻭ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﺣﺪﹰﺍ ﻻ ﻳﻜﻮﻥ ﻗﺴﻤﲔ ،ﺑﻞ ﻳﻜﻮﻥ ﺑﺈﺳﺘﻴﻔﺎﺀ ﺖ ﺍﳌﺪﺓ ﻭﺍﺳﺘﻜﻤﺎﳍﺎ ،ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﴿:ﻭﺑﹶﻠ ﻐﻨﺎ ﹶﺃ ﺟﻠﹶﻨﺎ ﺍﻟﱠﺬﻯ ﹶﺃ ﺟ ﹾﻠ ﺡ ﻋﹶﻠﻴﻜﹸﻢ ﹶﻓﻴﻤﺎ ﹶﻓ ﻌ ﹾﻠ ﻦ ﰲ ﹶﺃﻧ ﹸﻔﺴِﻬ ﻦ ﻼ ﺟﻨﺎ ﹶﻟﻨﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ [١٢٨ :ﻭﻗﻮﻟﻪ﴿ :ﻓﹶﺈﺫﹶﺍ ﺑﹶﻠ ﻐ ﻦ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓ ﹶ ﺑِﺎﳌ ﻌﺮﻭ ِ ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٤ :ﻭﺇﳕﺎ ﲪﻞ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﻫﻮ ﻣﻘﺎﺭﻧﺘﻪ ﺃﺎ ﺑﻌ ﺪ ﺃﻥ ﺝ ﺃﺣ ﻖ ﺑﺮﺟﻌﺘﻬﺎ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺃﺣ ﻖ ﺎ ﻣﺎ ﱂ ﲢﻞ ﻟﻐﲑﻩ ،ﻓﺈﺫﺍ ﺤﻞﱠ ﻟﻠﺨﻄﺎﺏ ﻻ ﻳﺒﻘﻰ ﺍﻟﺰﻭ ﺗ ِ ﺣﻞﱠ ﻟِﻐﲑﻩ ﺃﻥ ﻳﺘﺰﻭﺝ ﺎ ﺻﺎﺭ ﻫﻮ ﺧﺎﻃﺒﹰﺎ ﻣﻦ ﺍﳋﻄﺎﺏ ،ﻭﻣﻨﺸﺄ ﻫﺬﺍ ﻇﻦ ﺃﺎ ﺑﺒﻠﻮﻍ ﺍﻷﺟﻞ ﻼﹶﺛ ﹶﺔ ﻗﹸﺮﻭﺀ، ﺤﻞﱡ ﻟِﻐﲑﻩ ،ﻭﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺪ ﱠﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﺑﻞ ﺍﻟﻘﺮﺁﻥ ﺟﻌﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺮﺑﺺ ﺛ ﹶ ﺗ ِ ﻭﺫﻛﺮ ﺃﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ ،ﻓﺈﻣﺎ ﺃﻥ ﺗﻤﺴﻚ ﲟﻌﺮﻭﻑ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﺴﺮﺡ ﺑﺈﺣﺴﺎﻥ .ﻭﻗﺪ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻹﻣﺴﺎﻙ ﺃﻭﺍﻟﺘﺴﺮﻳﺢ ﻋﻘﻴ ﻕ ﻣ ﺮﺗﺎ ِﻥ ﻓﹶﺈ ﻣﺴﺎ ﻙ ﻼ ﺐ ﺍﻟﻄﻼﻕ،ﻓﻘﺎﻝ﴿ﺍﻟﻄﹼ ﹶ ﻑ ﹶﺃ ﻭﺗ ِﺑ ﻤ ﻌﺮﻭ ٍ ﺴﺮِﻳﺢ ﺑِﺈﺣﺴﺎ ٍﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٩ :ﰒ ﻗﺎﻝ﴿ :ﻭﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓﺒﹶﻠ ﻐ ﻦ ﻀﻠﹸﻮ ﻫﻦ ﹶﺃ ﹾﻥ ﻳﻨ ِﻜ ﻼ ﺗ ﻌ ﹶﺃ ﺟﹶﻠﻬ ﻦ ﹶﻓ ﹶ ﺤ ﻦ ﹶﺃ ﺯﻭﺍ ﺟ ﻬﻦ] ﴾ﺍﻟﺒﻘﺮﺓ ،[٢٣٢ :ﻭﻫﺬﺍ ﻫﻮ ﺗﺰ ﻭﺟﻬﺎ ﺑﺰﻭﺟﻬﺎ ﺍﻷﻭﻝ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻯ ﻛﺎﻥ ﺃﺣ ﻖ ﺎ ،ﻓﺎﻟﻨﻬﻰ ﻋﻦ ﻋﻀﻠﻬﻦ ﻣﺆ ﱢﻛ ﺪ ﳊﻖ ﺍﻟﺰﻭﺝ، ﺤﻞﱡ ﻟﻠﺨﻄﺎﺏ ،ﺑﻞ ﻓﻴﻪ ﺃﻧﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﺇﻣﺎ ﺃﻥ ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﺗ ِ ﻳﻤﺴﻚ ﲟﻌﺮﻭﻑ ،ﺃﻭ ﻳﺴﺮﺡ ﺑﺈﺣﺴﺎﻥ ،ﻓﺈﻥ ﺳﺮﺡ ﺑﺈﺣﺴﺎﻥ ،ﺣﻠﺖ ﺣﻴﻨﺌﺬ ﻟﻠﺨﻄﺎﺏ، ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺪِﻻﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻨﺔ ﺃﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ ﻭﻫﻮ ﺍﻧﻘﻀﺎﺀ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺑﺈﻧﻘﻄﺎﻉ
٤٦٠ ﺍﻟﺪﻡ ،ﻓﺈِﻣﺎ ﺃﻥ ﻳﻤﺴﻜﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻐﺘﺴِﻞ ،ﻓﺘﻐﺘﺴِﻞ ﻋﻨﺪﻩ ﻭﺇﻣﺎ ﺃﻥ ﻳﺴﺮﺣﻬﺎ ﻓﺘﻐﺘﺴﻞ ﻭﺗﻨ ِﻜ ﺢ ﻣﻦ ﺷﺎﺀﺕ ،ﻭﺬﺍ ﻳﻌﺮﻑ ﻗﺪ ﺭ ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺃﻥ ﻣ ﻦ ﺑﻌﺪﻫﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﻏﺎﻳ ﹸﺔ ﺍﺟﺘﻬﺎﺩﻩ ﺃﻥ ﻳﻔﻬﻢ ﻣﺎ ﻓﻬﻤﻮﻩ ،ﻭﻳﻌﺮﻑ ﻣﺎ ﻗﺎﻟﻮﻩ.ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮ ِﲡﻌﻬﺎ ﰲ ﺴﻞﹾ ،ﻓﹶﻠﻢ ﹶﻗﻴﺪ ﺍﻟﺘﺨﻴﲑ ﺑﺒﻠﻮﻍ ﺍﻷﺟﻞ؟ ﻗﻴﻞ :ﻟﻴﺘﺒﲔ ﺃﺎ ﰲ ﻣﺪﺓ ﲨﻴﻊ ﻫﺬﻩ ﺍﳌﺪﺓ ﻣﺎ ﱂ ﺗﻐﺘ ِ ﺍﻟﻌِﺪﺓ ﻛﺎﻧﺖ ﻣﺘﺮﺑﺼﺔ ﻷﺟﻞ ﺣ ﻖ ﺍﻟﺰﻭﺝ ،ﻭﺍﻟﺘﺮﺑﺺ :ﺍﻻﻧﺘﻈﺎﺭ ،ﻭﻛﺎﻧﺖ ﻣﻨﺘﻈﺮﺓ ،ﻫﻞ ﻳﻤﺴﻜﻬﺎ ﺃﻭ ﻳﺴﺮﺣﻬﺎ؟ ﻭﻫﺬﺍ ﺍﻟﺘﺨﻴ ﲑ ﺛﺎﺑﺖ ﻟﻪ ﻣِﻦ ﺃﻭﻝ ﺍﳌﺪﺓ ﺇﱃ ﺁﺧﺮﻫﺎ ،ﻛﻤﺎ ﺧﻴﺮ ﺍﳌﹸﺆﱃ ﲔ ﺍﻟﻔﻴﺌﺔ ﻭﻋﺪﻡ ﺍﻟﻄﻼﻕ ،ﻭﻫﻨﺎ ﳌﺎ ﺧﻴﺮﻩ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﻛﺎﻥ ﲣﻴﲑﻩ ﻗﺒﻠﻪ ﺃﻭﱃ ﻭﺃﺣﺮﻯ، ﺑ ﻟﻜﻦ ﺍﻟﺘﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ ﺇﳕﺎ ﻳﻤﻜﻦ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻷﺟﻞ ،ﻭﻗﺒﻞ ﺫﻟﻚ ﻫﻰ ﰲ ﺍﻟﻌﺪﺓ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺗﺴﺮﳛﻬﺎ ﺑﺈﺣﺴﺎﻥ ﻣﺆﺛ ﺮ ﻓﻴﻬﺎ ﺣﲔ ﺗﻨﻘﻀﻰ ﺍﻟﻌﺪﺓ ،ﻭﻟﻜﻦ ﻇﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥ ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﺍﻟﺘﺴﺮﻳ ﺢ ﺑﺈﺣﺴﺎﻥ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ،ﻭﻣﻌﻠﻮ ﻡ ﺏ ﺃﻥ ﺍﻟﺘﺴﺮﻳ ﺢ ﺇﺭﺳﺎﻟﹸﻬﺎ ﺇﱃ ﺃﻫﻠﻬﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﺖ ﻣﻦ ﺃﻭﻝ ﺍﳌﺪﺓ ،ﻓﺎﻟﺼﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺮ ﻙ ﺛﺎﺑ ﺍﻷﺟﻞ ،ﻭﺭﻓﻊ ﻳﺪﻩ ﻋﻨﻬﺎ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﳝِﻠﻚ ﺣﺒﺴﻬﺎ ﻣﺪ ﹶﺓ ﺍﻟﻌِﺪﺓ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ ﻓﺤﻴﻨﺌﺬ ﺇﻥ ﺃﻣﺴﻜﻬﺎ ﻛﺎﻥ ﻟﻪ ﺣﺒﺴﻬﺎ ،ﻭﺇﻥ ﱂ ﻳﻤﺴﻜﻬﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺮﺣﻬﺎ ﺑﺈﺣﺴﺎﻥ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﳌﻄﻠﻘﺔ ﻗﺒﻞ ﺍﳌﺴﻴﺲ﴿ :ﹶﻓﻤﺎ ﹶﻟ ﹸﻜ ﻢ ﻋﻠﹶﻴﻬ ﻦ ِﻣ ﻦ ِﻋ ﺪ ٍﺓ ﺗ ﻌﺘﺪﻭﻧﻬﺎ ﹶﻓ ﻤﺘﻌﻮ ﻫ ﻦ ﻭ ﺳ ﺮﺣﻮ ﻫﻦ ﺳﺮﺍﺣﹰﺎ ﺟﻤﻴ ﹰ ﻼ﴾ ]ﺍﻷﺣﺰﺍﺏ ،[٤٩ :ﻓﺄﻣﺮ ﺑﺎﻟﺴﺮﺍﺡ ﺍﳉﻤﻴﻞ ﻭﻻ ﻋﺪﺓ ،ﻓﹶﻌِﻠ ﻢ ﺃﻥ ﲣﻠﻴﺔ ﺳﺒﻴﻠﻬﺎ ﺇﺭﺳﺎﻟﹸﻬﺎ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﺳﺮﺡ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﻗﺔ :ﺇﺫﺍ ﻣﻜﻨﻬﺎ ﻣِﻦ ﺍﻟﺬﻫﺎﺏ ،ﻭﺬﺍ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺴﺮﺍﺡ ﻳﻜﻮ ﹸﻥ ﻗﺪ ﰎ ﺗﻄﻠﻴﻘﹸﻬﺎ ﻭﲣﻠﻴﺘﻬﺎ ،ﻭﻗﺒﻞ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺍﻹﻃﻼﻕ ﺗﺎﻣﺎﹰ، ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻤﺴﻜﻬﺎ ﻭﺃﻥ ﻳﺴﺮﺣﻬﺎ ،ﻭﻛﺎﻥ ﻣﻊ ﻛﻮﻧﻪ ﻣﻄﻠﻘﺎﹰ ،ﻗﺪ ﺟﻌﻞ ﺃﺣ ﻖ ﺎ ﻣِﻦ ﻏﲑﻩ ﻣﺪﺓ ﺍﻟﺘﺮﺑﺺ ،ﻭﺟﻌﻞ ﺍﻟﺘﺮﺑﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻷﺟﻠﻪ ،ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺃﺷﻴﺎﺀ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺟﻌﻞ ﻋﺪﺓ ﺍﳌﺨﺘﻠِﻌﺔ ﺣﻴﻀﺔ ،ﻛﻤﺎ ﺛﺒﺘﺖ ﺑﻪ ﺍﻟﺴﻨﺔ ،ﻭﺃﻗ ﺮ ﺑﻪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺣﻜﺎﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺨﺎﺱ ﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺇﺳﺤﺎﻕ ،ﻭﺃﲪﺪ ﺍﺑﻦ ﺣﻨﺒﻞ ﰲ ﰲ $ﻧﺎﺳﺨﻪ ﻭﻣﻨﺴﻮﺧﻪ #ﺇﲨﺎ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﺩﻟﻴﻼﹰ ،ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺗﻘﺮﻳ ﺮ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻗﺮﺏ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ .ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﺍﳌﺨﺘﻠﻌﺔ ﺭﺟﻌﺔ ،ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻋِﺪﺓ ،ﺑﻞ ﺍﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ ،ﻷﺎ ﳌﺎ ﺍﻓﺘﺪﺕ ﻣﻨﻪ، ﻭﺑﺎﻧﺖ ،ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ ،ﻓﻠﻢ ﻳﻜﻦ ﺃﺣ ﻖ ﺑﺈﻣﺴﺎﻛﻬﺎ ،ﻓﻼ ﻣﻌﲎ ﻟﺘﻄﻮﻳﻞ ﺍﻟﻌﺪﺓ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺍﳌﻘﺼﻮ ﺩ ﺍﻟﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ،ﻓﻴﻜﻔﻰ ﳎﺮﺩ ﺍﻻﺳﺘﱪﺍﺀ.ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﳌﻬﺎﺟﺮﺓ ﻣِﻦ ﺩﺍﺭ ﺍﳊﺮﺏ
٤٦١ ﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺑﺄﺎ ﺇﳕﺎ ﺗﺴﺘﱪﺃ ﲝﻴﻀﺔ ،ﰒ ﺗﺰﻭﺝ ﻛﻤﺎ ﺳﻴﺄﺗﻰ. ﻉ ﳍﺎ ﻃﻼﻗﹰﺎ ﺑﺎﺋﻨﹰﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺇﻻ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﻛﻞ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﺸﺮ ﻃﻼﻕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺍﻫﺎ ﻓﺮﺟﻌﻰ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻘﺮﻭﺀ ﺍﻟﺜﻼﺛﺔ ﰲ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻯ ﺷﺮﻋﻪ ﳍﺬﻩ ﺍﳊﻜﻤﺔ .ﻭﺃﻣﺎ ﺍﳌﻔﺘﺪﻳﺔ ،ﻓﻠﻴﺲ ﺍﻓﺘﺪﺍﺅﻫﺎ ﻃﻼﻗﺎﹰ ،ﺑﻞ ﺧﻠﻌﹰﺎ ﻏﲑ ﳏﺴﻮﺏ ﻣﻦ ﺍﻟﺜﻼﺙ ،ﻭﺍﳌﺸﺮﻭﻉ ﻓﻴﻪ ﺣﻴﻀﺔ. ﺾ ﻋﻠﻴﻜﻢ ﺑﺼﻮﺭﺗﲔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﺬﺍ ﻳﻨﺘ ِﻘ ﺇﺣﺪﺍﳘﺎ :ﲟﻦ ﺍﺳﺘﻮﻓﺖ ﻋﺪﺩ ﻃﻼﻗﻬﺎ ،ﻓﺈﺎ ﺗﻌﺘﺪ ﺛﻼﺛ ﹶﺔ ﻗﺮﻭﺀ ،ﻭﻻ ﻳﺘﻤﻜﻦ ﺯﻭﺟﻬﺎ ﻣِﻦ ﺭﺟﻌﺘﻬﺎ. ﺍﻟﺜﺎﻧﻴﺔ :ﺑﺎﳌﺨﲑﺓ ﺇﺫﺍ ﻋﺘﻘﺖ ﲢﺖ ﺣﺮ ﺃﻭ ﻋﺒﺪ ،ﻓﺈﻥ ﻋِﺪﺎ ﺛﻼﺛ ﹸﺔ ﻗﺮﻭﺀ ﺑﺎﻟﺴﻨﺔ ،ﻛﻤﺎ ﰲ ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﹸﺃ ِﻣﺮﺕ ﺑﺮﻳﺮﺓ ﺃﻥ ﺗﻌﺘ ﺪ ﻋِﺪﺓ ﺍﳊﺮﺓ).(١ ﺾ) (٢ﻭﻻ ﺭﺟﻌﺔ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ. ﻭﰱ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ :ﹸﺃ ِﻣﺮﺕ ﺃﻥ ﺗﻌﺘ ﺪ ﺛﻼﺙ ﺣِﻴ ٍ ﺺ ﻷﺟﻞ ﺭﺟﻌ ِﺔ ﺍﻟﺰﻭﺝ ،ﺑﻞ ﺐ ﻓﻴﻪ ﺍﻟﺘﺮﺑ ﻓﺎﳉﻮﺍﺏ :ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﶈﺮﻡ ﻟﻠﺰﻭﺟﺔ ﻻ ﳚ ﺟِ ﻌ ﹶﻞ ﺣﺮﳝﹰﺎ ﻟﻠﻨﻜﺎﺡ ،ﻭﻋﻘﻮﺑ ﹰﺔ ﻟﻠﺰﻭﺝ ﺑﺘﻄﻮﻳﻞ ﻣﺪﺓ ﲢﺮﳝﻬﺎ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻟﻮ ﺳﻮﻍ ﳍﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻌﺪ ﳎﺮﺩ ﺍﻻﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ ،ﻷﻣﻜﻦ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﺍﻟﺜﺎﱏ ﻭﻳﻄﻠﻘﻬﺎ ﺑﺴﺮﻋﺘﺔ ،ﺇﻣﺎ ﻋﻠﻰ ﻗﺼﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺃﻭ ﺑﺪﻭﻧﻪ ،ﻓﻜﺎﻥ ﺗﻴﺴﲑ ﻋﻮﺩﻫﺎ ﺇﱃ ﺍﳌﻄﻠﻖ ،ﻭﺍﻟﺸﺎﺭﻉ ﺣﺮﻣﻬﺎ ﻋﻠﻴﻪ ﺑﻌﺪ ﺡ ﻣِﻨﻪ ﻗﺪﺭ ﺍﳊﺎﺟﺔ، ﺍﻟﺜﺎﻟﺜﺔ ﻋﻘﻮﺑﺔ ﻟﻪ ،ﻷﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻯ ﺃﹶﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﺇﳕﺎ ﺃﺑﺎ ﻭﻫﻮ ﺍﻟﺜﻼﺙﹸ ،ﻭﺣﺮﻡ ﺍﳌﺮﺃﺓ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﺣﱴ ﺗﻨ ِﻜ ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ ،ﻭﻛﺎﻥ ﻣِﻦ ﲤﺎﻡ ﺍﳊﻜﻤﺔ ﺃﺎ ﻻ ﺗﻨ ِﻜﺢ ﺣﱴ ﺗﺘﺮﺑﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ،ﻭﻫﺬﺍ ﻻ ﺿﺮ ﺭ ﻋﻠﻴﻬﺎ ﺑﻪ ،ﻓﺈﺎ ﰲ ﻛﻞ ﻣﺮﺓ ﻣﻦ ﺍﻟﻄﻼﻕ ﺺ ﻫﻨﺎﻙ ﻧﻈﺮﹰﺍ ﰲ ﻣﺼﻠﺤﺘﻪ ،ﳌﺎ ﱂ ﻳﻮﻗﻊ ﻻ ﺗﻨﻜﺢ ﺣﱴ ﺗﺘﺮﺑﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ،ﻓﻜﺎﻥ ﺍﻟﺘﺮﺑ ﺐ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ :ﺃﻥ ﺺ ﺑﺎﻟﺜﻼﺙ ﻣِﻦ ﲤﺎﻡ ﻋﻘﻮﺑﺘﻪ ،ﻓﺈﻧﻪ ﻋﻮِﻗ ﺍﻟﺜﻼﺙ ﺍﶈﺮﻣﺔ ،ﻭﻫﻨﺎ ﺍﻟﺘﺮﺑ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺣﺒﻴﺒﺘﻪ ،ﻭﺟﻌﻞ ﺗﺮﺑﺼﻬﺎ ﺛﻼﺛ ﹶﺔ ﻗﺮﻭﺀ ،ﻭﱂ ﳚﺰ ﺃﻥ ﺗﻌﻮ ﺩ ﺇﻟﻴﻪ ﺣﱴ ﳛﻈﻰ ﺎ ﻏﲑﻩ ﺣﻈﻮ ﹶﺓ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﻏﺐ ﺑﺰﻭﺟﺘﻪ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ ،ﻭﰱ ﻛﻞ ﻣِﻦ ﺫﻟﻚ ﻋﻘﻮﺑﺔ ﻣﺆﳌﺔ ﻋﻠﻰ ﺇﻳﻘﺎﻉ ﺍﻟﺒﻐﻴﺾ ﺇﱃ ﺍﻟﻠﱠﻪ ﺍﳌﻜﺮﻭﻩ ﻟﻪ ،ﻓﺈﺫﺍ ﻋِﻠ ﻢ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﻻ ﲢِﻞ ﻟﻪ ﺇﻻ ﺑﻌﺪ ﺗﺮﺑﺺ، ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢٢٣٢ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٠٧٧ﰲ ﺍﻟﻄﻼﻕ.
٤٦٢ ﻕ ﻕ ﻋﺴﻴﻠﺘﻪ ،ﻭﻳﺬﻭ ﻭﺗﺰﻭﺝ ﺑﺰﻭﺝ ﺁﺧﺮ ،ﻭﺃﻥ ﺍﻷﻣﺮ ﺑﻴﺪ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ،ﻭﻻ ﺑﺪ ﺃﻥ ﺗﺬﹸﻭ ﺱ ﻣﻨﻬﺎ ،ﻓﻼ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺧﺘﻴﺎﺭﻫﺎ ﻻ ﺑﺈﺧﺘﻴﺎﺭﻩ، ﻋﺴﻴﻠﺘﻬﺎ ،ﻋِﻠ ﻢ ﺃﻥ ﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﻳﻴﺄ ﺡ ﺍﻟﺬﻯ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﺝ ﺍﻟﺜﺎﱏ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻧﻜﺢ ﻧﻜﺢ ﺭﻏﺒﺔ ﻭﻫﻮ ﺍﻟﻨﻜﺎ ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺍﻟﺰﻭ ﻟﻌﺒﺎﺩﻩ ،ﻭﺟﻌﻠﻪ ﺳﺒﺒﹰﺎ ﳌﺼﺎﳊﻬﻢ ﰲ ﺍﳌﻌﺎﺵ ﻭﺍﳌﻌﺎﺩ ،ﻭﺳﺒﺒﹰﺎ ﳊﺼﻮﻝ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻮﺩﺍﺩ ،ﻓﺈﻧﻪ ﻻ ﺴﻚ ﺍﻣﺮﺃﺗﻪ ،ﻓﻼ ﻳﺼﲑ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻴﺎ ﺭ ﰲ ﻋﻮﺩﻫﺎ ﻳﻄﻠﱢﻘﻬﺎ ﻷﺟﻞ ﺍﻷﻭﻝ ،ﺑﻞ ﻳﻤ ِ ﻕ ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺯﻭﺟﺎﻥ، ﺕ ﺃﻭ ﻃﻼﻕ ،ﻛﻤﺎ ﻳﻔﺘﺮ ﻕ ﺍﻟﺜﺎﱏ ﳍﺎ ﲟﻮ ٍ ﺇﻟﻴﻪ ،ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻓﺮﺍ ﺃﺑﻴﺢ ﻟﻠﻤﻄﻠﱢﻖ ﺍﻷﻭﻝ ﻧﻜﺎﺣﻬﺎ ،ﻛﻤﺎ ﻳﺒﺎﺡ ﻟﻠﺮﺟﻞ ﻧﻜﺎﺡ ﻣﻄﻠﻘﺔ ﺍﻟﺮﺟﻞ ﺍﺑﺘﺪﺍﺀ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﱂ ﻳﺤﺮﻣﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﻬﻴ ِﻤﻨ ِﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ،ﲞﻼﻑ ﺍﻟﺸﺮﻳﻌﺘﲔ ﺤﻞﱠ ﻟﻸﻭﻝ ﺃﺑﺪﹰﺍ. ﻗﺒﻠﻨﺎ ،ﻓﺈﻧﻪ ﰲ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻗﺪ ﻗﻴﻞ :ﺇﺎ ﻣﱴ ﺗﺰﻭﺟﺖ ﺑﺰﻭﺝ ﺁﺧ ﺮ ﱂ ﺗ ِ ﻭﰱ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ ،ﻗﺪ ﻗﻴﻞ :ﺇﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺍﻟﺒﺘﺔ ،ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻋﻠﻰ ﺃﻛﻤ ِﻞ ﺍﻟﻮﺟﻮﻩ ﻭﺃﺣﺴﻨﻬﺎ ﻭﺃﺻﻠﺤﻬﺎ ﻟﻠﺨﻠﻖ ،ﻭﳍﺬﺍ ﳌﺎ ﻛﺎﻥ ﺍﻟﺘﺤﻠﻴ ﹸﻞ ﻣﺒﺎﻳﻨﹰﺎ ﺤﱢﻠ ِﻞ ﻭﺍ ﹸﳌ ﱮ ج$ :ﻟﹶﻌ ﻦ ﺍﳌﹸ ﻟﻠﺸﺮﺍﺋﻊ ﹸﻛﻠﱢﻬﺎ ،ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﺮﺓ ،ﺛﺒﺖ ﻋﻦ ﺍﻟﻨ ﺤﻠﱠﻞ ﹶﻟﻪ .(١)#ﻭﻟﻌﻨﻪ ج ﳍﻤﺎ ،ﺇﻣﺎ ﺧﺒﺮ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﻮﻗﻮﻉ ﻟﻌﻨﺘﻪ ﻋﻠﻴﻬﻤﺎ ،ﺃﻭ ﺩﻋﺎﺀ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟﻠﻌﻨﺔ ،ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﲢﺮﳝﻪ ،ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ .ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺇﳚﺎﺏ ﺍﻟﻘﹸﺮﻭﺀ ﺍﻟﺜﻼﺙ ﰲ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﻣِﻦ ﲤﺎﻡ ﺗﺄﻛﻴﺪ ﲢﺮﳝﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ،ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳌﺴﺄﻟﺔ ﺇﲨﺎﻉ. ﻓﺬﻫﺐ ﺍﺑ ﻦ ﺍﻟﻠﺒﺎﻥ ﺍﻟ ﹶﻔ ﺮﺿِﻰ ﺻﺎﺣ ﺐ $ﺍﻹﳚﺎﺯ #ﻭﻏﲑﻩ ،ﺇﱃ ﺃﻥ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻏ ﲑ ﺍﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ ،ﺫﻛﺮﻩ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺿﻰ ﺃﰉ ﻳﻌﻠﻰ ،ﻓﻘﺎﻝ ﻣﺴﺄﻟﺔ :ﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟ ﹸﻞ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﺑﻌ ﺪ ﺍﻟﺪﺧﻮﻝ ،ﻓﻌِﺪﺎ ﺛﻼﺛ ﹸﺔ ﺃﻗﺮﺍﺀ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ، ﺼ ﻦ ﺕ ﻳﺘ ﺮﺑ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ :ﻋﻠﻴﻬﺎ ﺍﻻﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ ،ﺩﻟﻴﻠﹸﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﻭﱂ ﻳﻘﻒ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻭﻋﻠﻖ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ﺑِﺄﻧﻔﹸ ِ ﻉ ﻛﺎﻥ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ،ﻭﻻ ﺕ ﺍﳋﻼﻑ ،ﻓﻘﺎﻝ :ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ِﻧﺰﺍ ِ ﺗﺴﻮﻳﻐﻪ ﻋﻠﻰ ﺛﺒﻮ ِ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺔ ﺍﳌﺨﻴﺮﺓ ﺇﻻ ﺍﻻﺳﺘﱪﺍﺀ ﻗﻮ ﹰﻻ ﻣﺘﻮﺟﻬﹰﺎ ،ﰒ ﻗﺎﻝ :ﻭﻻﺯ ﻡ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﻥ ﺍﻵﻳﺴﺔ ﻻ ﲢﺘﺎ ﺝ ﺇﱃ ﻋﺪﺓ ﺑﻌﺪ ﺍﻟﻄﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ .ﻗﺎﻝ :ﻭﻫﺬﺍ ﻻ ﻧﻌﻠﻢ ﺃﺣﺪﹰﺍ ﻗﺎﻟﻪ. ﻭﻗﺪ ﺫﻛﺮ ﺍﳋﻼﻑ ﺃﺑﻮ ﺍﳊﺴﲔ ،ﻓﻘﺎﻝ :ﻣﺴﺄﻟﺔ :ﺇﺫﺍ ﻃﻠﱠﻖ ﺍﻟﺮﺟ ﹸﻞ ﺯﻭﺟﺘﻪ ﺛﻼﺛﺎﹰ، ) (١ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ.
٤٦٣ ﺾ ﻟِﺼﻐﺮ ﺃﻭ ﻫﺮﻡ ،ﻓﻌِﺪﺎ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ ﺧﻼﻓﹰﺎ ﻻﺑﻦ ﺍﻟﻠﺒﺎﻥ ﺃﻧﻪ ﻻ ﻋِﺪﺓ ﻭﻛﺎﻧﺖ ﳑﻦ ﻻ ﲢﻴ ﻋﻠﻴﻬﺎ ،ﺩﻟﻴﻠﻨﺎ :ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ: ﻼﹶﺛﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ﻢ ﺾ ِﻣ ﻦ ِﻧﺴﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ﺭﺗﺒﺘﻢ ﹶﻓ ِﻌ ﺪﺗﻬ ﻦ ﹶﺛ ﹶ ﺴ ﻦ ِﻣ ﻦ ﺍ ﹶﳌﺤِﻴ ِ ﴿ﻭﺍﻟﻼﱠﺋﻰ ﻳِﺌ ﺤ ﻳ ِ ﻀ ﻦ﴾ ]ﺍﻟﻄﻼﻕ.[٤ : ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺇﺫﺍ ﻣﻀﺖ ﺍﻟﺴﻨﺔ ﺑﺄﻥ ﻋﻠﻰ ﻫﺬﻩ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﱂ ﳚﺰ ﳐﺎﻟﻔﺘﻬﺎ ،ﻭﻟﻮ ﱂ ﺖ ﻗﻴﺲ: ﳚﻤﻊ ﻋﻠﻴﻬﺎ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻣﻊ ﺍﻟﺴﻨﺔ ﺇﲨﺎﻉ؟ ﻗﺎﻝ :ﻭﻗﻮﻟﹸﻪ ج ﻟِﻔﺎﻃﻤﺔ ﺑﻨ ِ $ﺍ ﻋﺘﺪﻯ ،#ﻗﺪ ﻓﻬﻢ ﻣﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺎ ﺗﻌﺘﺪ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ،ﻓﺈﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻗﺪ ﻳﺴﻤﻰ ﻋِﺪﺓ. ﺕ ِﻣ ﻦ ﺼﻨﺎ ﺤ ﻗﹸﻠﺖ :ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﰲ ﺳﺒﺎﻳﺎ ﺃﻭﻃﺎﺱ ،ﺃﻧﻪ ﻓﺴﺮﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ﴿:ﻭﺍ ﹾﳌ ﺍﻟﻨﺴﺎ ِﺀ﴾ ]ﺍﻟﻨﺴﺎﺀ [٢٤ :ﺑِﺎﻟﺴﺒﺎﻳﺎ ،ﰒ ﻗﺎﻝ :ﺃﻯ :ﻓﻬﻦ ﻟﻜﻢ ﺣﻼﻝ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪﻦ، ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﹸﺃ ِﻣﺮﺕ ﺑﺮﻳﺮ ﹸﺓ ﺃﻥ ﺗﻌﺘﺪ ﻓﺠﻌﻞ ﺍﻻﺳﺘﱪﺍﺀ ﻋﺪﺓ .ﻗﺎﻝ :ﻓﺄﻣﺎ ﺣﺪﻳ ﹸ ﺛﻼﺙ ﺣِﻴﺾ ،ﻓﺤﺪﻳﺚ ﻣﻨﻜﺮ) .(١ﻓﺈﺫﺍ ﻣﺬﻫﺐ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ. ﺖ :ﻭﻣﻦ ﺟﻌﻞ ﺃﻥ ﻋِﺪﺓ ﺍﳌﺨﺘﻠﻌﺔ ﺣﻴﻀﺔ ،ﻓﺒﻄﺮﻳﻖ ﺍﻷﻭﱃ ﺗﻜﻮ ﹸﻥ ﻋِﺪﺓ ﺍﻟﻔﺴﻮﺥ ﻗﻠ ﻛﻠﻬﺎ ﻋﻨﺪﻩ ﺣﻴﻀﺔ ،ﻷﻥ ﺍﳋﻠﻊ ﺍﻟﺬﻯ ﻫﻮ ﺷﻘﻴ ﻖ ﺍﻟﻄﻼﻕ ،ﻭﺃﺷﺒ ﻪ ﺑﻪ ﻻ ﳚﺐ ﻓﻴﻪ ﺍﻻﻋﺘﺪﺍ ﺩ ﻋﻨﺪﻩ ﺑﺜﻼﺛﺔ ﻗﺮﻭﺀ ،ﻓﺎﻟﻔﺴﺦ ﺃﻭﱃ ،ﻭﺃﺣﺮﻯ ﻣﻦ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﻛﺜﲑﹰﺍ ﻣِﻦ ﺍﻟﻔﻘﻬﺎﺀ ﳚﻌﻞ ﺍﳋﻠﻊ ﻃﻼﻗﹰﺎ ﻳﻨﻘﺺ ﺑﻪ ﻋﺪﺩﻩ ،ﲞﻼﻑ ﺍﻟﻔﺴﺦ ﻟﺮﺿﺎﻉ ﻭﳓﻮﻩ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺃﺑﺎ ﺛﻮﺭ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺭﺩ ﺍﻟﻌﻮﺽ ،ﻭﺭﺿﻴﺖ ﺍﳌﺮﺃ ﹸﺓ ﺑﺮﺩﻩ ،ﻭﺭﺍﺟﻌﻬﺎ ،ﻓﻠﻬﻤﺎ ﺫﻟﻚ ﲞﻼﻑ ﺍﻟﻔﺴﺦ. ﻉ ﺍﳌﺮﺃﺓ ﺇﱃ ﺯﻭﺟﻬﺎ ﰲ ﻋِﺪﺎ ﺑﻌﻘﺪ ﺟﺪﻳﺪ ،ﲞﻼﻑ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳋﹸﻠﻊ ﻳﻤﻜﻦ ﻓﻴﻪ ﺭﺟﻮ ﺍﻟﻔﺴﺦ ﻟِﺮﺿﺎﻉ ﺃﻭ ﻋﺪﺩ ،ﺃﻭ ﳏﺮﻣﻴﺔ ﺣﻴﺚ ﻻ ﻳﻤﻜﻦ ﻋﻮﺩﻫﺎ ﺇﻟﻴﻪ ،ﻓﻬﺬﻩ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻳﻜﻔﻴﻬﺎ ﺍﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ ،ﻭﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﳎﺮ ﺩ ﺍﻟﻌِﻠﻢ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ،ﻛﺎﳌﺴﺒﻴﺔ ﻭﺍﳌﻬﺎﺟﺮﺓ، ﻭﺍﳌﺨﺘﻠﻌﺔ ﻭﺍﻟﺰﺍﻧﻴﺔ ﻋﻠﻰ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﲔ ﻓﻴﻬﻤﺎ ﺩﻟﻴﻼﹰ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﻓﺼﻞ
ﻭﳑﺎ ﻳﺒﲔ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻭﺍﻟﺒﺎﺋﻦ ،ﺃﻥ ِﻋﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻷﺟﻞ ﺍﻟﺰﻭﺝ ﻭﻟﻠﻤﺮﺃﺓ ) (١ﺗﻘﺪﻡ ﺃﻧﻪ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ
٤٦٤ ﻓﻴﻬﺎ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ،ﻭﻟﻜﻦ ﺳﻜﻨﺎﻫﺎ ،ﻫﻞ ﻫﻰ ﻛﺴﻜﲎ ﺍﻟﺰﻭﺟﺔ ،ﻓﻴﺠﻮﺯ ﺨ ﺮﺝ؟ ﻓﻴﻪ ﻗﻮﻻﻥ. ﺨﺮﺝ ﻭﻻ ﺗ ﺃﻥ ﻳﻨﻘﹸﻠﹶﻬﺎ ﺍﳌﻄﻠ ﻖ ﺣﻴﺚ ﺷﺎﺀ ،ﺃﻡ ﻳﺘﻌﲔ ﻋﻠﻴﻬﺎ ﺍﳌﱰﻝﹸ ،ﻓﻼ ﺗ ﻭﻫﺬﺍ ﺍﻟﺜﺎﱏ ،ﻫﻮ ﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺃﲪﺪ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﺍﻟﻘﺮﺁﻥ .ﻭﺍﻷﻭﻝ :ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ. ﻭﺍﻟﺼﻮﺍﺏ :ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻥ ﺳﻜﲎ ﺍﻟﺮﺟﻌﻴﺔ ﻣِﻦ ﺟﻨﺲ ﺳﻜﲎ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ، ﻭﻟﻮ ﺗﺮﺍﺿﻴﺎ ﺑﺈﺳﻘﺎﻃﻬﺎ ،ﱂ ﳚﺰ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻌِﺪﺓ ﻓﻴﻬﺎ ﻛﺬﻟﻚ ﲞﻼﻑ ﺍﻟﺒﺎﺋﻦ ،ﻓﺈﺎ ﻻ ﺳﻜﲎ ﺝ ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ،ﻭﳍﺎ ﺃﻥ ﲣﺮﺝ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ ﳍﺎ ،ﻭﻻ ﻋﻠﻴﻬﺎ ،ﻓﺎﻟﺰﻭ ﻗﻴﺲ: ﻚ ﻭ ﹶﻻ ﺳ ﹾﻜﻨﻰ.# $ﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﹶﻟ ِ ﻭﺃﻣﺎ ﺍﻟﺮﺟﻌﺔ :ﻓﻬﻞ ﻫﻰ ﺣﻖ ﻟﻠﺰﻭﺝ ﳝﻠﻚ ﺇﺳﻘﺎﻃﻬﺎ ﺑﺄﻥ ﻳﻄﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ،ﺃﻡ ﻫﻰ ﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ،ﻭﻗﻌﺖ ﺭﺟﻌﻴﺔ ،ﺃﻡ ﻫﻰ ﺣﻖ ﺣﻖ ﻟﻠﱠﻪ ﻓﻼ ﳝﻠﻚ ﺇﺳﻘﺎﻃﻬﺎ؟ ﻭﻟﻮ ﻗﺎﻝ :ﺃﻧ ِ ﳍﻤﺎ ﻓﺈﻥ ﺗﺮﺍﺿﻴﺎ ﺑﺎﳋﹸﻠﻊ ﺑﻼ ﻋِﻮﺽ ،ﻭﻗﻊ ﻃﻼﻗﹰﺎ ﺑﺎﺋﻨﺎﹰ ،ﻭﻻ ﺭﺟﻌﺔ ﻓﻴﻪ؟ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ. ﻓﺎﻷﻭﻝ :ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ. ﻭﺍﻟﺜﺎﱏ :ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﺃﲪﺪ.ﻭﺍﻟﺜﺎﻟﺚ :ﻣﺬﻫﺐ ﻣﺎﻟﻚ، ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻦ ﺃﲪﺪ. ﻭﺍﻟﺼﻮﺍﺏ :ﺃﻥ ﺍﻟﺮﺟﻌﺔ ﺣﻖ ﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﳍﻤﺎ ﺃﻥ ﻳﺘ ِﻔﻘﹶﺎ ﻋﻠﻰ ﺇﺳﻘﺎﻃﻬﺎ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻄﱢﻠﻘﹶﻬﺎ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ،ﻭﻟﻮ ﺭﺿﻴﺖ ﺍﻟﺰﻭﺟﺔﹸ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﳍﻤﺎ ﺃﻥ ﻳﺘﺮﺍﺿﻴﺎ ﺑﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻼ ﻋِﻮﺽ ﺑﺎﻻﺗﻔﺎﻕ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﳚﻮﺯ ﺍﳋﻠ ﻊ ﺑﻐ ِﲑ ﻋﻮﺽ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ، ﻕ ﻣِﻦ ﺍﻟﺰﻭﺟﲔ ﻋﻠﻰ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻐﲑ ﻋﻮﺽ؟ ﻗﻴﻞ :ﺇﳕﺎ ﳚﻮﺯ ﺃﲪﺪ ﰲ ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺇﺗﻔﺎ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺍﳋﹸﻠﻊ ﺑﻼ ﻋِﻮﺽ ﺇﺫﺍ ﻛﺎﻥ ﻃﻼﻗﺎﹰ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﺴﺨﺎﹰ ،ﻓﻼ ﻳﺠﻮﺯ ﺑﺎﻻﺗﻔﺎﻕ ،ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻗﺎﻝ :ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ ،ﳉﺎﺯ ﺃﻥ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺃﻥ ﻳﺒﻴﻨﻬﺎ ﻣﺮﺓ ﺺ ﻋﺪﺩ ﺍﻟﻄﻼﻕ ،ﻭﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻬﻤﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳚﻌﻼ ﺍﻟﻔﺮﻗﺔ ﺑﻌﺪ ﻣﺮﺓ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﹸ ﺑﲔ ﺍﻟﺜﻼﺙ ﺟﻌﻼﻫﺎ ،ﻭﺇﻥ ﺃﺭﺍﺩﺍ ،ﱂ ﳚﻌﻼﻫﺎ ﻣﻦ ﺍﻟﺜﻼﺙ ،ﻭﻳﻠﺰ ﻡ ﻣِﻦ ﻫﺬﺍ ﺇﺫﺍ ﻗﺎﻟﺖ :ﻓﺎﺩﱏ ﺑﻼ ﻃﻼﻕ ،ﺃﻥ ﻳﺒﻴﻨﻬﺎ ﺑﻼ ﻃﻼﻕ ،ﻭﻳﻜﻮﻥ ﳐﲑﹰﺍ ﺇﺫﺍ ﺳﺄﻟﺘﻪ ﺇﻥ ﺷﺎﺀ ﺃﻥ ﳚﻌﻠﻪ ﺭﺟﻌﻴﺎﹰ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﻥ ﳚﻌﻠﻪ ﺑﺎﺋﻨﺎﹰ ،ﻭﻫﺬﺍ ﳑﺘﻨﻊ ،ﻓﺈﻥ ﻣﻀﻤﻮﻧﻪ ﺃﻧﻪ ﻳﺨﲑ ،ﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﺤﺮﻣﻬﺎ ﺑﻌﺪ ﺍﳌﺮﺓ
٤٦٥ ﲔ ﺃﻥ ﳚﻌﻞ ﺍﻟﺸﻰﺀ ﺣﻼﻻﹰ ،ﻭﺃﻥ ﺍﻟﺜﺎﻟﺜﺔ ،ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳﺤﺮﻣﻬﺎ ،ﻭﳝﺘﻨﻊ ﺃﻥ ﳜﲑ ﺍﻟﺮﺟﻞ ﺑ ﺏ ﺍﳊِﻞ ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﺤﺮﱘ، ﳚﻌﻠﹶﻪ ﺣﺮﺍﻣﺎﹰ ،ﻭﻟﻜﻦ ﺇﳕﺎ ﻳﺨﲑ ﺑﲔ ﻣﺒﺎﺣﲔ ﻟﻪ ،ﻭﻟﻪ ﻳﺒﺎﺷﺮ ﺃﺳﺒﺎ ﻭﻟﻴﺲ ﻟﻪ ﺇﻧﺸﺎ ُﺀ ﻧﻔﺲ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ،ﻭﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﺷﺮﻉ ﻟﻪ ﺍﻟﻄﻼﻕ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ ،ﻭﱂ ﻳﺸﺮﻉ ﻟﻪ ﺇﻳﻘﺎﻋﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻟﺌﻼ ﻳﻨﺪﻡ ،ﻭﺗﺰﻭ ﹶﻝ ﻧﺰﻏ ﹸﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱴ ﲪﻠﺘﻪ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ،ﻓﺘﺘﺒﻊ ﻧﻔﺴﻪ ﺍﳌﺮﺃﺓ ،ﻓﻼ ﳚﺪ ﺇﻟﻴﻬﺎ ﺳﺒﻴﻼﹰ ،ﻓﻠﻮ ﻣﻠﻜﻪ ﺍﻟﺸﺎﺭﻉ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ﺍﺑﺘﺪﺍﺀ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﶈﺬﻭ ﺭ ﺑﻌﻴﻨﻪ ﻣﻮﺟﻮﺩﺍﹰ ،ﻭﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺍﳌﺸﺘﻤِﻠ ﹸﺔ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﺗﺄﰉ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻳﺒﻘﻰ ﺍﻷﻣ ﺮ ﺑﻴﺪﻫﺎ ﺇﻥ ﺷﺎﺀﺕ ﺭﺍﺟﻌﺘﻪ ،ﻭﺇﻥ ﺷﺎﺀﺕ ﻓﻼ ،ﻭﺍﻟﱠﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺑﻴ ِﺪ ﺍﻟﺰﻭﺝ ﻻ ﺑﻴﺪ ﺍﳌﺮﺃﺓ ﺭﲪ ﹰﺔ ﻣﻨﻪ ﻭﺇﺣﺴﺎﻧﺎﹰ ،ﻭﻣﺮﺍﻋﺎ ﹰﺓ ﳌﺼﻠﺤﺔ ﺍﻟﺰﻭﺟﲔ.ﻧﻌﻢ ﻟﻪ ﺃﻥ ﺝ ﺍﻷﻣ ﺮ ﻋﻦ ﻳﺪ ﻳﻤﻠﻜﻬﺎ ﺃﻣﺮﻫﺎ ﺑﺈﺧﺘﻴﺎﺭﻩ ،ﻓﻴﺨﲑﻫﺎ ﺑﲔ ﺍﻟﻘﻴﺎﻡ ﻣﻌﻪ ﻭﻓﺮﺍﻗﻬﺎ .ﻭﺃﻣﺎ ﺃﻥ ﳜﺮ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻜﻠﻴﺔ ﺇﻟﻴﻬﺎ ،ﻓﻬﺬﺍ ﻻ ﳝﻜﻦ .ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﻘﻂ ﺣﻘﱠﻪ ﻣِﻦ ﺍﻟﺮﺟﻌﺔ ،ﻭﻻ ﳝﻠﻚ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﳝﻠﻚ ﺍﻟﻌﺒﺪ ﻣﺎ ﻳﻨﻔﻌﻪ ﻣﻠﻜﻪ ،ﻭﻻ ﻳﺘﻀﺮﺭ ﺑﻪ ،ﻭﳍﺬﺍ ﱂ ﳝﻠﻜﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ،ﻭﻻ ﻣﻠﻜﻪ ﲨﻊ ﺍﻟﺜﻼﺙ ،ﻭﻻ ﻣﻠﱠﻜﻪ ﺍﻟﻄﻼﻕ ﰲ ﺯﻣﻦ ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ ﺍﳌﻮﺍﻗﻊ ﻓﻴﻪ ،ﻭﻻ ﻣﻠﻜﻪ ﻧﻜﺎﺡ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ،ﻭﻻ ﻣﻠﻚ ﺍﳌﺮﺃ ﹶﺓ ﺍﻟﻄﻼﻕ ،ﻭﻗﺪ ﻰ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺮﺟﺎﻝ: ﺴ ﹶﻔﻬﺎ َﺀ ﺃﻣﻮﺍﹶﻟﻬﻢ ﺍﻟﱠﱴ ﺟ ﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﳍﻢ ِﻗﻴﺎﻣﺎﹰ ،ﻓﻜﻴﻒ ﳚﻌﻠﻮﻥ ﺃﻣﺮ ﺍﻷﺑﻀﺎﻉ ﺇﻟﻴﻬﻦ ﺃﻥ ﻳﺆﺗﻮﺍ ﺍﻟ ﻕ ﺑﻴﺪﻫﺎ ﻻ ﺗﻜﻮﻥ ﺍﻟﺮﺟﻌﺔ ﺑﻴﺪﻫﺎ ،ﻓﺈﻥ ﺷﺎﺀﺕ ﰲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺮﺟﻌﺔ ،ﻓﻜﻤﺎ ﻻ ﻳﻜﻮﻥ ﺍﻟﻄﻼ ﺭﺍﺟﻌﺘﻪ ،ﻭﺇﻥ ﺷﺎﺀﺕ ﻓﻼ ،ﻓﺘﺒﻘﻰ ﺍﻟﺮﺟﻌ ﹸﺔ ﻣﻮﻗﻮﻓ ﹰﺔ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭﻫﺎ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﳝﻠﻚ ﻕ ﺍﶈﺮﻡ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻭﱃ ﻭﺃﺣﺮﻯ ،ﻷﻥ ﺍﻟﻨﺪﻡ ﰲ ﺍﻟﻄﻼﻕ ﻕ ﺍﻟﺒﺎﺋﻦ ،ﻓﻸﻥ ﻻ ﳝﻠﻚ ﺍﻟﻄﻼ ﺍﻟﻄﻼ ﻚ ﺍﻹﺑﺎﻧﺔ ،ﻭﻟﻮ ﺃﺗﻰ ﺎ ﱂ ﺗِﺒﻦ ،ﻛﻤﺎ ﻫﻮ ﺍﶈﺮﻡ ﺃﻗﻮﻯ ﻣﻨﻪ ﰲ ﺍﻟﺒﺎﺋﻦ .ﻓﻤﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻻ ﳝِﻠ ﻗﻮ ﹸﻝ ﻓﻘﻬﺎﺀ ﺍﳊﺪﻳﺚ ،ﻟﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻧﻪ ﻻ ﳝﻠﻚ ﺍﻟﺜﻼﺙ ﺍﶈﺮﻣﺔ ﺍﺑﺘﺪﺍﺀ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻭﺍﻷﺧﺮﻯ ،ﻭﺃﻥ ﻟﻪ ﺭﺟﻌﺘﻬﺎ .ﻭﺇﻥ ﺃﻭﻗﻌﻬﺎ ،ﻛﺎﻥ ﻟﻪ ﺭﺟﻌﺘﻬﺎ ..ﻭﺇﻥ ﻗﺎﻝ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﺣﺪﺓ ﺕ ﺍﻟﺘﺤﺮﱘ ﺍﻟﺬﻯ ﻻ ﻳﻌﻮﺩ ﺑﻌﺪﻩ ﺑﺎﺋﻨﺔ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻻ ﳝﻠِﻚ ﺇﺳﻘﺎﻁ ﺍﻟﺮﺟﻌﺔ ،ﻓﻜﻴﻒ ﳝِﻠﻚ ﺇﺛﺒﺎ ﺝ ﻭﺇﺻﺎﺑﺔ؟ ﺇﻻ ﺑﺰﻭ ٍ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻼﺯﻡ ﻫﺬﺍ ﺃﻧﻪ ﻻ ﳝﻠﻜﻪ ﻭﻟﻮ ﺑﻌﺪﺍﺛﻨﺘﲔ ،ﻗﻠﻨﺎ :ﻟﻴﺲ ﺫﻟﻚ ﺑﻼﺯﻡ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻠﻜﻪ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﻭﺟﻪ ﻣﻌﲔ ،ﻭﻫﻮ ﺃﻥ ﻳﻄﻠﻖ ﻭﺍﺣﺪﺓ ،ﻭﻳﻜﻮﻥ ﺃﺣﻖ ﺑﺮﺟﻌﺘﻬﺎ ﻣﺎ ﱂ ﺗﻨﻘﺾ ﻋﺪﺎ ،ﰒ ﺇﻥ ﺷﺎﺀ ﻃﻠﻖ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺬﻟﻚ ،ﻭﻳﺒﻘﻰ ﻟﻪ ﻭﺍﺣﺪﺓﹲ ،ﻭﺃﺧﱪ ﺃﻧﻪ ﺇﻥ ﺃﻭﻗﻌﻬﺎ، ﺖ ﻋﻠﻴﻪ ،ﻭﻻ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﻻ ﺃﻥ ﺗﺘﺰﻭﺝ ﻏﲑﻩ ،ﻭﻳﺼﻴﺒﻬﺎ ﻭﻳﻔﺎﺭﻗﻬﺎ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺣﺮ ﻣ
٤٦٦ ﻣﻠﻜﻪ ﺇﻳﺎﻩ ،ﱂ ﻳﻤﻠﱢﻜﻪ ﺃﻥ ﻳﺤﺮﻣﻬﺎ ﺍﺑﺘﺪﺍﺀ ﲢﺮﳝﹰﺎ ﺗﺎﻣﹰﺎ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﺗﻄﻠﻴﻘﺘﲔ .ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﻗﺪ ﺫﻛﺮﻧﺎ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﺨﺘﻠﻌﺔ ﺃﺎ ﺗﻌﺘﺪ ﲝﻴﻀﺔ ،ﻭﺃﻥ ﻫﺬﺍ ﻣﺬﻫﺐ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ،ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﺍﺧﺘﺎﺭﻫﺎ ﺷﻴﺨﻨﺎ .ﻭﳓﻦ ﻧﺬﻛﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺬﻟﻚ ﺑﺈﺳﻨﺎﺩﻫﺎ. ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ﰲ $ﺳﻨﻨﻪ ﺍﻟﻜﺒﲑ :#ﺑﺎﺏ ﰲ ﻋﺪﺓ ﺍﳌﺨﺘﻠﻌﺔ .ﺃﺧﱪﱏ ﺃﺑﻮ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﳌﺮﻭﺯﻯ ،ﺣﺪﺛﻨﺎ ﺷﺎﺫﺍﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺜﻤﺎﻥ ﺃﺧﻮ ﻋﺒﺪﺍﻥ ،ﺣﺪﺛﻨﺎ ﺃﰉ ،ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺖ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ ،ﻗﺎﻝ :ﺃﺧﱪﱏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺃﻥ ﺭﺑﻴﻊ ﺑﻨ ﺖ ﺍﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﺿﺮﺏ ﺍﻣﺮﺃﺗﻪ ،ﻓﻜﺴ ﺮ ﻳﺪﻫﺎ ﻭﻫﻰ ﻣﻌﻮﺫ ﺑ ِﻦ ﻋﻔﺮﺍﺀ ،ﺃﺧﱪﺗﻪ ﺃﻥ ﺛﺎﺑ ﲨﻴﻠﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺃﰉ ،ﻓﺠﺎﺀ ﺃﺧﻮﻫﺎ ﻳﺸﺘﻜﻴﻪ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺭﺳﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺛﺎﺑﺖ ،ﻓﻘﺎﻝ: $ﺧﺬ ﺍﻟﺬﻯ ﳍﺎ ﻋﻠﻴﻚ ،ﻭﺧ ﱢﻞ ﺳﺒﻴﻠﻬﺎ #ﻓﻘﺎﻝ :ﻧﻌﻢ ،ﻓﺄﺭﺳﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﺘﺮﺑﺺ ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ ،ﻭﺗﻠﺤﻖ ﺑﺄﻫﻠﻬﺎ).(١ ﺃﺧﱪﻧﺎ ﻋﺒﻴ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺳﻌﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﻋﻤﻲ ،ﻗﺎﻝ :ﺃﺧﱪﻧﺎ ﺃﰉ ،ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻋﻦ ﺭﺑﻴ ِﻊ ﺖ ﺖ ﻣﻦ ﺯﻭﺟﻰ ،ﰒ ﺟﺌ ﺖ ﳍﺎ :ﺣﺪﺛﻴﲎ ﺣﺪﻳﺜﹶﻚ ،ﻗﺎﻟﺖ :ﺍﺧﺘﻠﻌ ﺖ ﻣﻌﻮﺫ ،ﻗﺎﻝ :ﻗﻠ ﺑﻨ ِ ﻋﺜﻤﺎﻥ ،ﻓﺴﺄﻟ ﺚ ﻋﻬﺪ ﺑﻚ ﺖ ﻣﺎﺫﺍ ﻋﻠ ﻰ ﻣِﻦ ﺍﻟﻌِﺪﺓ ،ﻗﺎﻝ :ﻻ ﻋِﺪﺓ ﻋﹶﻠﻴﻚ ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺣﺪﻳ ﹶ ﻓﺘﻤﻜﹸﺜﲔ ﺣﱴ ﲢﻴﻀﻰ ﺣﻴﻀﺔ .ﻗﺎﻟﺖ :ﻭﺇﳕﺎ ﺗﺒ ﻊ ﰲ ﺫﻟﻚ ﻗﻀﺎ َﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﺮﱘ ﺖ ﺛﺎﺑ ِ ﺍ ﹶﳌﻐﺎِﻟﻴﺔ ،ﻛﺎﻧﺖ ﲢ ﺖ ﺑ ِﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ،ﻓﺎﺧﺘﻠﻌﺖ ﻣﻨﻪ).(٢ ﻭﺭﻭﻯ ﻋﻜﺮﻣ ﹸﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺍﺧﺘﻠﻌﺖ ﻣﻨﻪ ،ﻓﺠﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﻋ ﺪﺗﻬﺎ ﺣﻴﻀﺔ .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﺰﺍﺯ ،ﻋﻦ ﻋﻠﻰ ﺑﻦ ﲝﺮ ﺍﻟﻘﻄﺎﻥ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻳﻮﺳﻒ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺴﻠﻢ، ) (١ﺳﻨﺪﻩ ﺣﺴﻦ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) (١٨٧ ،١٨٦/٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٠٥٨
٤٦٧ ﻋﻦ ﻋﻜﺮﻣﺔ) .(١ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ :ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺬﺍ ﺍﻟﺴﻨﺪ ﺑﻌﻴﻨﻪ .ﻭﻗﺎﻝ: ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ. ﺐ ﺍﻟﺴﻨﺔ ﻭﻗﻀﺎﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻣﻮﺍﻓ ﻖ ﻷﻗﻮﺍ ِﻝ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻬﻮ ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﻣﻮﺟ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻧﻪ ﺍﺳﺘﱪﺍ ٌﺀ ﺮﺩ ﺍﻟﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻓﻜﻔﺖ ﻓﻴﻪ ﺣﻴﻀﺔ ،ﻛﺎﳌﺴﺒﻴﺔ ﻭﺍﻷﻣﺔ ﺍﳌﺴﺘﱪﺃﺓ ،ﻭﺍﳊﺮﺓ ،ﻭﺍﳌﻬﺎﺟﺮﺓ ،ﻭﺍﻟﺰﺍﻧﻴﺔ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﻨ ِﻜ ﺢ. ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻣِﻦ ﲤﺎﻡ ﺣﻜﻤﺘﻪ ﺟﻌﻞ ﻋِﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﳌﺼﻠﺤﺔ ﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻜﻤﺔ ،ﻭﺍﳉﻮﺍﺏ ﻋﻨﻪ. ﺍﳌﻄﻠﻖ ،ﻭﺍﳌﺮﺃﺓ ﻟﻴﻄﻮﻝ ﺯﻣﺎﻥ ﺍﻟﺮﺟﻌﺔ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻨﻘ ﺫﻛﺮ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺈﻋﺘﺪﺍﺩ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﰲ ﻣﱰﳍﺎ ﺍﻟﺬﻯ ﺗﻮﰱ ﺯﻭﺟﻬﺎ ﻭﻫﻰ ﻓﻴﻪ ﻭﺃﻧﻪ ﻏ ﲑ ﳐﺎﻟﻒ ﻟِﺤﻜﻤﻪ ﲞﺮﻭﺝ ﺍﳌﺒﺘﻮﺗﺔ ﻭﺍﻋﺘﺪﺍﺩﻫﺎ ﺣﻴﺚ ﺷﺎﺀﺕ ﺖ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ،ﻋﻦ ﺍﻟﻔﹸﺮﻳﻌﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺃﺧﺖ ﺐ ﺑﻨ ِ ﺛﺒﺖ ﰲ $ﺍﻟﺴﻨﻦ :#ﻋﻦ ﺯﻳﻨ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ ،ﺃﺎ ﺟﺎﺀﺕ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺗﺴﺄﻟﻪ ﺃﻥ ﺗﺮﺟ ﻊ ﺇﱃ ﺃﻫﻠﻬﺎ ﰲ ﺑﲎ ﺧﺪﺭﺓ ،ﻓﺈﻥ ﺯﻭﺟﻬﺎ ﺧﺮﺝ ﰲ ﻃﻠﺐ ﹶﺃ ﻋﺒٍ ﺪ ﻟﻪ ﹶﺃﺑﻘﹸﻮﺍ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﻄﺮﻑ ﺍﻟ ﹸﻘﺪﻭﻡ ،ﳊﻘﻬﻢ ﻓﻘﺘﻠﹸﻮﻩ ،ﻓﺴﺄﻟ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻰ ،ﻓﺈﻧﻪ ﱂ ﻳﺘﺮﻛﲎ ﰲ ﻣﺴﻜﻦ ﻳﻤِﻠﻜﹸﻪ ﻭﻻ ﺖ ﰲ ﺍﳊﺠﺮﺓ ﺃﻭ ﰲ ﺍﳌﺴﺠﺪ، ﺖ ﺣﱴ ﺇﺫﺍ ﹸﻛﻨ ﻧﻔﻘﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻧﻌﻢ #ﻓﺨﺮﺟ ﺕ ﻣﻦ ﺕ ﻋﻠﻴﻪ ﺍﻟﻘِﺼ ﹶﺔ ﺍﻟﱴ ﺫﻛﺮ ﺖ#؟ ﻓﺮﺩﺩ ﺖ ﻟﻪ ،ﻓﻘﺎﻝ$:ﻛﻴﻒ ﻗﹸﻠ ِ ﺩﻋﺎﱏ ﺃﻭ ﺃﻣﺮ ﰉ ﻓﺪﻋﻴ ﺏ ﹶﺃ ﺟﹶﻠﻪ ،#ﻗﺎﻟﺖ: ﺷﺄﻥ ﺯﻭﺟﻰ ،ﻗﺎﻟﺖ :ﻓﻘﺎﻝ$ :ﺍ ﻣﻜﹸﺜﻰ ﰲ ﺑﻴﺘﻚ ﺣﺘﻰ ﻳﺒﻠ ﹶﻎ ﺍﻟ ِﻜﺘﺎ ﱃ ﻓﺴﺄﻟﲎ ﻋﻦ ﺕ ﻓﻴﻪ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻗﺎﻟﺖ :ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﺜﻤﺎﻥ ،ﺃﺭﺳﻞ ﺇ ﱠ ﻓﺎﻋﺘﺪﺩ ﺫﻟﻚ ،ﻓﺄﺧﱪﺗﻪ ،ﻓﻘﻀﻰ ﺑﻪ ،ﻭﺍﺗﺒﻌﻪ).(٢ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻫﺬﺍ ﺚ ﻣﺸﻬﻮﺭ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳊﺠﺎﺯ ﻭﺍﻟﻌﺮﺍﻕ .ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﻫﺬﺍ ﺣﺪﻳ ﹲ ﺍﳊﺪﻳﺚ ﻻ ﻳﺜﺒﺖ ،ﻓﺈﻥ ﺯﻳﻨﺐ ﻫﺬﻩ ﳎﻬﻮﻟﺔ ،ﱂ ﻳﺮ ِﻭ ﺣﺪﻳﺜﹶﻬﺎ ﻏﲑ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻛﻌﺐ ﻭﻫﻮ ﻏﲑ ﻣﺸﻬﻮﺭ ﺑﺎﻟﻌﺪﺍﻟﺔ ،ﻭﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻭﻏﲑﻩ ﻳﻘﻮﻝ ﻓﻴﻪ :ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ، ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٢٩ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (٥٩١/٢ﰲ ﺍﻟﻄﻼﻕ .ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٣٠٠ﰲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٢٠٤ﰲ ﺍﻟﻄﻼﻕ.
٤٦٨ ﻭﺳﻔﻴﺎﻥ ﻳﻘﻮﻝ :ﺳﻌﻴﺪ .ﻭﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﳏﻤﺪ ﻏ ﲑ ﺻﺤﻴﺢ ،ﻓﺎﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﺸﻬﻮﺭ ﰲ ﺍﳊﺠﺎﺯ ﻭﺍﻟﻌﺮﺍﻕ ،ﻭﺃﺩﺧﻠﻪ ﻣﺎﻟﻚ ﰲ $ﻣﻮﻃﺌﻪ ،#ﻭﺍﺣﺘﺞ ﺑﻪ ،ﻭﺑﲎ ﻋﻠﻴﻪ ﻣﺬﻫﺒﻪ. ﺐ ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﺇﻥ ﺯﻳﻨﺐ ﺑﻨﺖ ﻛﻌﺐ ﳎﻬﻮﻟﺔ ،ﻓﻨﻌﻢ ﳎﻬﻮﻟ ﹲﺔ ﻋﻨﺪﻩ ،ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟ ﻭﺯﻳﻨ ﻫﺬﻩ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﺎﺕ ،ﻭﻫﻰ ﺍﻣﺮﺃﺓ ﺃﰉ ﺳﻌﻴﺪ ،ﺭﻭﻯ ﻋﻨﻬﺎ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻛﻌﺐ، ﻭﻟﻴﺲ ﺑﺴﻌﻴﺪ ،ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ .ﻭﺍﻟﺬﻯ ﻏﺮ ﺃﺑﺎ ﳏﻤﺪ ﻗﻮ ﹸﻝ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ :ﱂ ﻳﺮﻭ ﻋﻨﻬﺎ ﻏ ﲑ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﻳﻌﻘﻮﺏ ،ﺣﺪﺛﻨﺎ ﺃﰉ ،ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻌﻤﺮ ﺍﺑﻦ ﺖ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ﺐ ﺑﻨ ِ ﺣﺰﻡ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ،ﻋﻦ ﻋﻤﺘﻪ ﺯﻳﻨ ﺱ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﻭﻛﺎﻧﺖ ﻋﻨﺪ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ ،ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ،ﻗﺎﻝ :ﺍﺷﺘﻜﻰ ﺍﻟﻨﺎ ﺸ ﻦ ﰲ ﺸﻜﹸﻮﺍ ﻋِﻠﻴﺎ ،ﻓﹶﻮﺍﻟﻠﱠ ِﻪ َﻷ ﺧ ﺱ ﻻ ﺗ ﱮ ج ﺧﻄﻴﺒﺎﹰ ،ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ$ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﻓﻘﺎﻡ ﺍﻟﻨ )(١ ﺖ ﺻﺤﺎﰉ ،ﻭﺭﻭﻯ ﻋﻨﻬﺎ ﺕ ﺍﻟﻠﱠﻪ ﺃﻭ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ، #ﻓﻬﺬﻩ ﺍﻣﺮﺃﺓ ﺗﺎﺑﻌﻴﺔ ﻛﺎﻧﺖ ﲢ ﺫﹶﺍ ِ ﺍﻟﺜﻘﺎﺕ ،ﻭﱂ ﻳﻄﻌﻦ ﻓﻴﻬﺎ ﲝﺮﻑ ،ﻭﺍﺣﺘﺞ ﺍﻷﺋﻤﺔ ﲝﺪﻳﺜﻬﺎ ﻭﺻﺤﺤﻮﻩ.ﻭﺃﹶﻣﺎ ﻗﻮﻟﹸﻪ :ﺇﻥ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻏﲑ ﻣﺸﻬﻮﺭ ﺑﺎﻟﻌﺪﺍﻟﺔ ،ﻓﻘﺪ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﺛﻘﺔ. ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ ﺃﻳﻀﺎﹰ ،ﻭﺍﻟﺪﺍﺭﻗﻄﲎ ﺃﻳﻀﹰﺎ :ﺛﻘﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﺻﺎﱀ ،ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ،ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻨﺎﺱ :ﲪﺎ ﺩ ﺑﻦ ﺯﻳﺪ ،ﻭﺳﻔﻴﺎ ﹸﻥ ﺍﻟﺜﻮﺭﻯ ،ﻭﻋﺒ ﺪ ﺍﻟﻌﺰﻳﺰ ﻚ ﺑﻦ ﺃﻧﺲ ،ﻭﳛﲕ ﺍﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ ،ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﻫﻮ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ،ﻭﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻭﻣﺎﻟ ﺃﻛ ﱪ ﻣﻨﻪ ،ﻭﺣﺎ ﹸﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﺩﺍﻭ ﺩ ﺑﻦ ﻗﻴﺲ ،ﻭﺧﻠﻖ ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ،ﻭﱂ ﻳﻌﻠﻢ ﻓﻴﻪ ﻗﺪﺡ ﻭﻻ ﺟﺮﺡ ﺍﻟﺒﺘﺔ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﺤﺘﺞ ﺑﻪ ﺍﺗﻔﺎﻗﹰﺎ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭ ﻣ ﻦ ﺑﻌﺪﻫﻢ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ. ﻓﺮﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ .ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ .ﺃﺎ ﻛﺎﻧﺖ ﺗﻔﱴ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺑﺎﳋﺮﻭﺝ ﰲ ﻋﺪﺎ ،ﻭﺧﺮﺟﺖ ﺑﺄﺧﺘﻬﺎ ﺃ ﻡ ﻛﻠﺜﹸﻮﻡ ﺣﲔ ﻗﹸِﺘ ﹶﻞ ﻋﻨﻬﺎ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺇﱃ ﻣﻜﺔ ﰲ ﻋﻤﺮﺓ).(٢ ﻭﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﺧﱪﻧﺎ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱏ ﻋﻄﺎﺀ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ: ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٨٦/٣ﻭﺳﻨﺪﻩ ﺟﻴﺪ. ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٥٤ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٤٦٩ ﺇﳕﺎ ﻗﺎ ﹶﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ :ﺗﻌﺘﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻭﱂ ﻳﻘﻞ :ﺗﻌﺘﺪ ﰲ ﺑﻴﺘﻬﺎ ،ﻓﺘﻌﺘﺪ ﺣﻴﺚ ﺷﺎﺀﺕ) (١ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲰﻌﻪ ﻋﻄﺎﺀ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻓﺈﻥ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ :ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺖ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻗﺎﻝ :ﲰﻌ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺼ ﻦ ِﺑﹶﺄﻧﻔﹸ ِ ﺗﻌﺎﱃ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ِﻣﻨﻜﹸﻢ ﻭﻳﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑ )(٢ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻭﱂ ﻳﻘﻞ :ﻳ ﻌﺘ ِﺪ ﺩ ﹶﻥ ﰲ ﺑﻴﻮﻦ ،ﺗﻌﺘ ﺪ ﺣﻴﺚ ﺷﺎﺀﺕ . ﻗﺎﻝ ﺳﻔﻴﺎﻥ :ﻗﺎﻟﻪ ﻟﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ﻛﻤﺎ ﺃﺧﱪﻧﺎ. ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ :ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﱏ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ،ﺃﻧﻪ ﲰﻊ ﺟﺎﺑ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺚ ﺷﺎﺀﺕ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻳﻘﻮﻝ :ﺗﻌﺘ ﺪ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺣﻴ ﹸ ﺃﰉ ﺧﺎﻟﺪ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﺃﻥ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻛﺎﻥ ﻳﺮﺣ ﹸﻞ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﻦ ﰲ ﻋﺪﻦ).(٣ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﺎﹰ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﻃﺎﻭﻭﺱ ﻭﻋﻄﺎﺀ ،ﻗﺎﻻ ﲨﻴﻌﹰﺎ :ﺍﳌﺒﺘﻮﺗﺔ ﻭﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺗ ﺤﺠﺎ ِﻥ ﻭﺗﻌﺘ ِﻤﺮﺍﻥ ،ﻭﺗﻨﺘﻘﻼﻥ ﻭﺗﺒﻴﺘﺎﻥ).(٤ )(٥ ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ :ﹶﻻ ﻳﻀ ﺮ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺃﻳ ﻦ ﺍﻋﺘﺪﺕ . ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﻴﻴﻨﺔ :ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﻋﻄﺎﺀ ﻭﺃﰉ ﺍﻟﺸﻌﺜﺎﺀ ،ﻗﺎﻻ ﲨﻴﻌﹰﺎ :ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﲣﺮﺝ ﰲ ﻋﺪﺎ ﺣﻴﺚ ﺷﺎﺀﺕ).(٦ ﺖ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﺃﰉ ﺷﻴﺒﺔ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺜﻘﻔﻰ ،ﻋﻦ ﺣﺒﻴﺐ ﺍﳌﻌﻠﻢ ،ﻗﺎﻝ :ﺳﺄﻟ ﻋﻄﺎﺀ ﻋﻦ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎﹰ ،ﻭﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ،ﺃﺗ ﺤﺠﺎﻥ ﰲ ﻋِﺪﻤﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ) .(٧ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮ ﹸﻝ ﲟﺜﻞ ﺫﻟﻚ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﺃﺧﱪﱏ ﺍﺑﻦ ﳍﻴﻌﺔ ،ﻋﻦ ﺣﻨﲔ ﺑﻦ ﺃﰉ ﺣﻜﻴﻢ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﺰﺍﺣﻢ ﳌﺎ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٥١ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٥٩ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٥٦ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٤ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٦٠ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٥ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٢٠٥٠ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٦ﺭﺟﺎﻟﻌﻪ ﺛﻘﺎﺕ ﻭﺫﻛﺮﻩ ﰲ ﺍﶈﻠﻰ ).(٢٨٥/١٠ ) (٧ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٤٧٠ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﲞﻨﺎﺻﺮﺓ ،ﺳﺄﻟﺖ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﺃﺃﻣﻜﺚ ﺣﱴ ﺗﻨﻘﻀ ﻰ ﻋِﺪﺗﻰ؟ ﻓﻘﺎﻝ ﳍﺎ :ﺑﻞ ﺍﳊﻘﻰ ﺑﻘﺮﺍﺭﻙ ﻭﺩﺍﺭ ﺃﺑﻴﻚ ،ﻓﺎﻋﺘﺪﻯ ﻓﻴﻬﺎ).(١ ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﻭﺃﺧﱪﱏ ﳛﲕ ﺑ ﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺭﺟﻞ ﺗﻮﰱ ﺑﺎﻻﺳﻜﻨﺪﺭﻳﺔ ﻭﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ،ﻭﻟﻪ ﺎ ﺩﺍﺭ ،ﻭﻟﻪ ﺑﺎﻟﻔﹸﺴﻄﺎﻁ ﺩﺍﺭ ،ﻓﻘﺎﻝ :ﺇﻥ ﺃﺣﺒﺖ ﺖ ﺃﻥ ﺗﺮ ِﺟ ﻊ ﺇﱃ ﺩﺍﺭ ﺯﻭﺟﻬﺎ ﻭﻗﺮﺍﺭﻩ ﺚ ﺗﻮﱢﻓ ﻰ ﺯﻭﺟﻬﺎ ﻓﻠﺘﻌﺘﺪ ،ﻭﺇﻥ ﺃﺣﺒ ﺃﻥ ﺗﻌﺘ ﺪ ﺣﻴ ﹸ ﺑﺎﻟﻔﹸﺴﻄﺎﻁ ،ﻓﺘﻌﺘﺪ ﻓﻴﻬﺎ ﻓﻠﺘﺮﺟﻊ).(٢ ﺖ ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﻭﺃﺧﱪﱏ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻋﻦ ﺑﻜﲑ ﺑﻦ ﺍﻷﺷﺞ ،ﻗﺎﻝ :ﺳﺄﻟ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﳌﺮﺃﺓ ﳜﺮﺝ ﺎ ﺯﻭﺟﻬﺎ ﺇﱃ ﺑﻠﺪ ﻓﻴﺘﻮﰱ؟ ﻗﺎﻝ :ﺗﻌﺘﺪ ﺣﻴﺚ ﺐ ﺃﻫﻞ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﺃﻭ ﺗﺮﺟ ﻊ ﺇﱃ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﺣﱴ ﺗﻨﻘﻀﻰ ﻋﺪﺎ ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﻟﻈﺎﻫﺮ ﹸﻛﻠﱢﻬﻢ.ﻭﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﺣﺠﺘﺎﻥ ،ﺍﺣﺘﺞ ﻤﺎ ﺍﺑ ﻦ ﻋﺒﺎﺱ،ﻭﻗﺪ ﺣﻜﻴﻨﺎ ﺇﺣﺪﺍﳘﺎ ،ﻭﻫﻰ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺑﺈﻋﺘﺪﺍﺩ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ،ﻭﱂ ﻳﺄﻣﺮﻫﺎ ﲟﻜﺎﻥ ﻣﻌﲔ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻣﺎ ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻯ ،ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﺣﺪﺛﻨﺎ ﺷِﺒﻞ ،ﻋﻦ ﺍﺑﻦ ﺃﰉ ﳒﻴﺢ ،ﻗﺎﻝ :ﻗﺎﻝ ﻋﻄﺎﺀ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻧﺴﺨﺖ ﻫﺬﻩ ﺝ﴾ ﺚ ﺷﺎﺀﺕ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﻏ ﲑ ﺇﺧﺮﺍ ٍ ﺍﻵﻳﺔ ﻋﺪﺗﻬﺎ ﻋﻨ ﺪ ﺃﻫﻠﻬﺎ ،ﻓﺘﻌﺘﺪ ﺣﻴ ﹸ ]ﺍﻟﺒﻘﺮﺓ [٢٤٠ :ﻗﺎﻝ ﻋﻄﺎﺀ :ﺇﻥ ﺷﺎﺀﺕ ﺍﻋﺘﺪﺕ ﻋﻨﺪ ﺃﻫﻠﻪ ،ﻭﺳﻜﻨﺖ ﰲ ﻭﺻﻴﺘﻬﺎ ،ﻭﺇﻥ ﻦ﴾ ﺡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓﹶﻴﻤﺎ ﻓ ﻌ ﹾﻠ ﻼ ﺟﻨﺎ ﺷﺎﺀﺕ ،ﺧﺮﺟﺖ ﻟِﻘﻮﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﻓﹶﺈ ﹾﻥ ﺧ ﺮ ﺟ ﻦ ﹶﻓ ﹶ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻗﺎﻝ ﻋﻄﺎﺀ :ﰒ ﺟﺎﺀ ﺍﳌﲑﺍﺙﹸ ،ﻓﻨﺴﺦ ﺍﻟﺴﻜﲎ ،ﺗﻌﺘ ﺪ ﺣﻴﺚ ﺷﺎﺀﺕ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺛﺎﻧﻴﺔ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺑﻌﺪﻫﻢ :ﺗﻌﺘ ﺪ ﰲ ﻣﱰﳍﺎ ﺍﻟﱴ ﺗﻮﰱ ﺯﻭﺟﻬﺎ ﻭﻫﻰ ﻓﻴﻪ ،ﻗﺎﻝ ﻭﻛﻴﻊ :ﺣﺪﺛﻨﺎ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻥ ﺕ ﺃﻭ ﻣﻌﺘﻤﺮﺍ ٍ ﻋﻤﺮ ﺭ ﺩ ﻧِﺴﻮﺓ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺣﺎﺟﺎ ٍ ﺕ ﺗﻮﰱ ﻋﻨﻬﻦ ﺃﺯﻭﺍﺟﻬﻦ).(٣ ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﺃﺧﱪﻧﺎ ﺣﻤﻴ ﺪ ﺍﻷﻋﺮﺝ ،ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ :ﻛﺎﻥ ) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ,ﻭﺧﻨﺎﺻﺮﺓ ﺑﻠﻴﺪﺓ ﻣﻦ ﺃﻋﻤﺎﻝ ﺣﻠﺐ ﲢﺎﺫﻱ ﻗﻨﺴﺮﻳﻦ ﳓﻮ ﺍﻟﺒﺎﺩﻳﺔ ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٤٧١ ﺕ ﻣﻦ ﺍﳉﹸﺤﻔﺔ ﻭﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ).(١ ﺕ ﻭﻣﻌﺘﻤﺮﺍ ٍ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻳﺮﺟﻌﺎﻦ ﺣﺎﺟﺎ ٍ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﺎﻫﻚ ﻋﻦ ﺃﻣﻪ ﻣﺴﻴﻜﺔ، ﲪﻠﹸﻮﻫﺎ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﺍﺭﺕ ﺃﻫﻠﻬﺎ ﰲ ﻋِﺪﺎ ،ﻓﻀﺮﺎ ﺍﻟﻄﻠﻖ ،ﻓﺄﺗﻮﺍ ﻋﺜﻤﺎﻥ ،ﻓﻘﺎﻝ :ﺍ ِ ﺇﱃ ﺑﻴﺘﻬﺎ ﻭﻫﻰ ﺗ ﹾﻄﹶﻠﻖ.(٢) ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻛﺎﻧﺖ ﻟﻪ ﺍﺑﻨﺔ ﺗﻌﺘ ﺪ ﺙ ﺇﻟﻴﻬﻢ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻴﻞ ،ﺃﻣﺮﻫﺎ ﺃﻥ ﻣِﻦ ﻭﻓﺎﺓ ﺯﻭﺟﻬﺎ ،ﻭﻛﺎﻧﺖ ﺗﺄﺗﻴﻬﻢ ﺑﺎﻟﻨﻬﺎﺭ ،ﹶﻓﺘﺘﺤ ﺪ ﹸ ﺗﺮﺟ ﻊ ﺇﱃ ﺑﻴﺘﻬﺎ).(٣ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺃﰉ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ،ﻋﻦ ﻋﻠﻰ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺛﻮﺑﺎﻥ ،ﺃﻥ ﻋﻤﺮ ﺭﺧﺺ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺃﻥ ﺗﺄﺗﻰ ﺃﻫﻠﻬﺎ ﺑﻴﺎﺽ ﻳﻮﻣﻬﺎ ،ﻭﺃﻥ ﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ ﱂ ﻳ ﺮﺧﺺ ﳍﺎ ﺇﻻ ﰲ ﺑﻴﺎﺽ ﻳﻮﻣﻬﺎ ﺃﻭ ﻟﻴﻠﻬﺎ).(٤ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤِﺮ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ،ﻋﻦ ﻋﻠﻘﻤﺔ ،ﻗﺎﻝ :ﺳﺄﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻧﺴﺎﺀ ﻣﻦ ﳘﺪﺍﻥ ﻧِ ﻌ ﻰ ﺇﻟﻴﻬﻦ ﺃﺯﻭﺍﺟﻬﻦ، ﹶﻓﻘﹸ ﹾﻠ ﻦ :ﺇﻧﺎ ﻧﺴﺘﻮ ِﺣﺶ ،ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ :ﲡﺘ ِﻤ ﻌ ﻦ ﺑﺎﻟﻨﻬﺎﺭِ ،ﰒ ﺗﺮﺟ ﻊ ﻛﻞﱡ ﺍﻣﺮﺃﺓ ﻣﻨﻜﻦ ﺇﱃ ﺑﻴﺘﻬﺎ ﺑﺎﻟﻠﻴﻞ).(٥ ﻭﺫﻛﺮ ﺍﳊﺠﺎﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ،ﻋﻦ ﻣﻨﺼﻮﺭ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﺑﻌﺜﺖ ﺇﱃ ﺃ ﻡ ﺳﻠﻤﺔ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺇﻥ ﺃﰉ ﻣﺮﻳﺾ ،ﻭﺃﻧﺎ ﰲ ﻋِﺪﺓ ،ﺃﻓﺂﺗﻴﻪ ﺃﹸﻣﺮﺿﻪ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ﻭﻟﻜﻦ ﺑﻴﱴ ﺃﺣ ﺪ ﻃﺮﰱ ﺍﻟﻠﻴﻞ ﰲ ﺑﻴﺘﻚ).(٦ ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﻫﺸﻴﻢ ،ﺃﻧﺒﺄﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ ،ﻋﻦ ﺍﻟﺸﻌﱮ، ﺃﻧﻪ ﺳِﺌ ﹶﻞ ﻋﻦ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ :ﺃﲣﺮﺝ ﰲ ﻋﺪﺎ؟ ﻓﻘﺎﻝ :ﻛﺎ ﹶﻥ ﺃﻛﺜ ﺮ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﺷ ﺪ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢٣٠١ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﻫﻮ ﰲ ﺍﳌﺼﻨﻒ ).(١٤٠٧١ ) (٤ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٠٦٧ ) (٥ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٦ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٠٧٠
٤٧٢ ﺷﻰﺀ ﰲ ﺫﻟﻚ ،ﻳﻘﻮﻟﻮﻥ :ﻻ ﲣﺮﺝ ،ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻳﻌﲎ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻳﺮﺣﻠﻬﺎ).(١ ﻭﻗﺎﻝ ﲪﺎ ﺩ ﺑ ﻦ ﺳﻠﻤﺔ :ﺃﺧﱪﻧﺎ ﻫِﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﺃﻥ ﺃﺑﺎﻩ ﻗﺎﻝ :ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺗﻌﺘ ﺪ ﰲ ﺑﻴﺘﻬﺎ ﺇﻻ ﺃﻥ ﻳﻨﺘﻮﻯ ﺃﻫﻠﹸﻬﺎ ﻓﺘﻨﺘﻮﻯ ﻣﻌﻬﻢ).(٢ ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﻫﺸﻴﻢ ،ﺃﺧﱪﻧﺎ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻫﻮ ﺍﻷﻧﺼﺎﺭﻯ ،ﺃﻥ ﺡ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ،ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ :ﻻ ﺗﺒﺮ ﺣﱴ ﺗﻨﻘﻀﻰ ﻋِﺪﺗﻬﺎ. ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﻋﻄﺎﺀ ﻭﺟﺎﺑﺮ ،ﻛِﻼﳘﺎ ﻗﺎﻝ ﰲ ﺝ. ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ :ﻻ ﲣ ﺮ ﻭﺫﻛﺮ ﻭﻛﻴﻊ ،ﻋﻦ ﺍﶈﺴﻦ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺍﳌﻐﲑﺓ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ :ﻻ ﺖ ﻋﻦ ﺑﻴﺘﻬﺎ. ﺝ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﻻ ﺗﺒﻴ ﺑﺄﺱ ﺃﻥ ﲣﹸﺮ ﻭﺫﻛﺮ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱏ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ،ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﻫﻰ ﻣﺮﻳﻀﺔ ،ﻓﻨﻘﻠﻬﺎ ﺃﻫﻠﹸﻬﺎ ،ﰒ ﺳﺄﻟﻮﺍ ،ﹶﻓ ﹸﻜﻠﱡٌﻬﻢ ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﺗﺮﺩ ﺇﱃ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ،ﻗﺎﻝ ﺍﺑ ﻦ ﺳﲑﻳﻦ :ﻓﺮﺩﺩﻧﺎﻫﺎ ﰲ ﻧ ﻤﻂٍ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ .ﻭﻣﺎﻟﻚ. ﻭﺍﻟﺸﺎﻓﻌﻰ .ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﺃﺻﺤﺎﻢ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺃﰉ ﻋﺒﻴﺪ ،ﻭﺇﺳﺤﺎﻕ. ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻭﺑﻪ ﻳﻘﻮﻝ ﲨﺎﻋ ﹸﺔ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ ﺑﺎﳊﺠﺎﺯ ﻭﺍﻟﺸﺎﻡ، ﻭﺍﻟﻌﺮﺍﻕ ،ﻭﻣﺼﺮ .ﻭﺣﺠﺔ ﻫﺆﻻﺀ ﺣﺪﻳﺚ ﺍﻟﻔﹸﺮﻳﻌﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ،ﻭﻗﺪ ﺗﻠﻘﺎﻩ ﻋﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﻋﻔﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺎﻟﻘﺒﻮﻝ ،ﻭﻗﻀﻰ ﺑﻪ ﲟﺤﻀﺮ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﺗﻠﻘﺎﻩ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳊﺠﺎﺯ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﺑﺎﻟﻘﺒﻮﻝ ،ﻭﱂ ﻳ ﻌﹶﻠ ﻢ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻃﻌﻦ ﻓﻴﻪ ،ﻭﻻ ﰲ ﺭﻭﺍﺗﻪ ،ﻭﻫﺬﺍ ﻣﺎﻟﻚ ﻣﻊ ﲢﺮﻳﻪ ﻭﺗﺸ ﺪ ِﺩ ِﻩ ﰲ ﺍﻟﺮﻭﺍﻳﺔ .ﻭﻗﻮﻟﻪ ﻟﻠﺴﺎﺋ ِﻞ ﻟﻪ ﻋﻦ ﺭﺟﻞ :ﺃﺛﻘﺔ ﻫﻮ؟ ﻓﻘﺎﻝ :ﻟﻮ ﻛﺎﻥ ﺛﻘﺔ ﻟﺮﺃﻳﺘﻪ ﰲ ﻛﺘﱮ :ﻗﺪ ﺃﺩﺧﻠﻪ ﰲ $ﻣﻮﻃﺌﻪ ،#ﻭﺑﲎ ﻋﻠﻴﻪ ﻣﺬﻫﺒﻪ. ﻞ ﺑﻴﻦ ﺼُ ع ﺑﻴﻦ اﻟﺴﻠﻒ ﻓﻲ اﻟﻤﺴﺄﻟﺔ ،وﻟﻜﻦ اﻟﺴﻨﺔ ﺗﻔ ِ ﻗﺎﻟﻮا :وﻧﺤﻦ ﻻ ﻧُﻨﻜﺮ اﻟﻨﺰا َ اﻟﻤﺘﻨﺎزﻋﻴﻦ .ﻗﺎل أﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﺒﺮ :أﻣﺎ اﻟﺴﻨﺔ ،ﻓﺜﺎﺑﺘﺔ ﺑﺤﻤﺪ اﻟﻠﱠﻪ .وأﻣﺎ ) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٢ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ).(١٢٠٧٩
٤٧٣ اﻹﺟﻤﺎع ،ﻓﻤﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻣﻊ اﻟﺴﻨﺔ ،ﻷن اﻹﺧﺘﻼف إذا ﻧﺰل ﻓﻲ ﻣﺴﺄﻟﺔ آﺎﻧﺖ اﻟﺤﺠﺔ ﻓﻲ ﻗﻮل ﻣﻦ واﻓﻘﺘﻪ اﻟﺴﻨﺔ.
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺃﺧﱪﻧﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻗﺎﻝ ﹶﺃ ﺧ ﹶﺬ ﺍﳌﺘﺮﺧﺼﻮﻥ ﰲ ﺍﳌﺘﻮﻓﱢﻰ ﻋﻨﻬﺎ ﺑﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺃﺧﺬ ﺃﻫﻞ ﺍﻟﻌﺰﻡ ﻭﺍﻟﻮﺭﻉ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ).(١ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻣﻼﺯﻣﺔ ﺍﳌﱰﻝ ﺣﻖ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﺣﻖ ﳍﺎ؟ ﻗﻴﻞ :ﺑﻞ ﻫﻮ ﺣﻖ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺗﺮﻛﻪ ﳍﺎ ﺍﻟﻮﺭﺛﺔ ،ﻭﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻓﻴﻪ ﺿﺮ ﺭ ﺃﻭ ﻛﺎﻥ ﺍﳌﺴﻜﻦ ﳍﺎ ،ﻓﻠﻮ ﺣﻮﳍﺎ ﺍﻟﻮﺭﺍﺙ ،ﺃﻭ ﹶﻃﻠﹶﺒﻮﺍ ﻣﻨﻬﺎ ﺍﻷﺟﺮﺓ ،ﱂ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺴﻜﻦ ،ﻭﺟﺎﺯ ﳍﺎ ﺍﻟﺘﺤﻮ ﹸﻝ. ﺚ ﺷﺎﺀﺕ ،ﺃﻭ ﻳﻠﺰﻣﻬﺎ ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﻫﻞ ﳍﺎ ﺃﻥ ﺗﺘﺤﻮﻝ ﺣﻴ ﹸ ﺍﻟﺘﺤﻮ ﹸﻝ ﺇﱃ ﺃﻗﺮﺏ ﺍﳌﺴﺎﻛﻦ ﺇﱃ ﻣﺴﻜﻦ ﺍﻟﻮﻓﺎﺓ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻓﺈﻥ ﺧﺎﻓﺖ ﻫﺪﻣﹰﺎ ﺃﻭ ﹶﻏﺮﻗﺎﹰ، ﺐ ﺍﳌﱰﻝ ﻟﻜﻮﻧﻪ ﻋﺎ ِﺭﻳﺔ ﺭﺟﻊ ﻓﻴﻬﺎ ،ﺃﻭ ﺑﺈﺟﺎﺭﺓ ﺃﻭ ﻋﺪﻭﹰﺍ ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﺃﻭ ﺣﻮﳍﺎ ﺻﺎﺣ ﺍﻧﻘﻀﺖ ﻣﺪﺗﻬﺎ ،ﺃﻭ ﻣﻨﻌﻬﺎ ﺍﻟﺴﻜﲎ ﺗﻌﺪﻳﺎ ،ﺃﻭ ﺍﻣﺘﻨﻊ ﻣﻦ ﺇﺟﺎﺭﺗﻪ ،ﺃﻭ ﻃﻠﺐ ﺑﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺟﺮ ﺠ ﺪ ﻣﺎ ﺗﻜﺘﺮﻯ ﺑﻪ ،ﺃﻭ ﱂ ِﲡ ﺪ ﺇﻻ ﻣﻦ ﻣﺎﳍﺎ ،ﻓﻠﻬﺎ ﺃﻥ ﺗﻨﺘ ِﻘﻞﹶ ،ﻷﺎ ﺣﺎ ﹸﻝ ﻋﺬﺭ، ﺍﳌﺜﻞ ،ﺃﻭ ﱂ ﺗ ِ ﺐ ﻋﻠﻴﻬﺎ ﻓِﻌﻞ ﺍﻟﺴﻜﲎ ﻻ ﲢﺼﻴ ﹸﻞ ﺍﳌﺴﻜﻦ ،ﻭﺇﺫﺍ ﻭﻻ ﻳﻠﺰﻣﻬﺎ ﺑﺬ ﹸﻝ ﺃﺟﺮ ﺍﳌﺴﻜﻦ ،ﻭﺇﳕﺎ ﺍﻟﻮﺍﺟ ﺗﻌﺬﺭﺕ ﺍﻟﺴﻜﲎ ،ﺳﻘﻄﺖ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﺍﻹﺳﻜﺎﻥ ﺣﻖ ﻋﻠﻰ ﺍﻟﻮﺭﺛ ِﺔ ﺗﻘ ﺪ ﻡ ﺍﻟﺰﻭﺟﺔ ﺑﻪ ﻋﻠﻰ ﺍﻟﻐﺮﻣﺎﺀ ،ﻭﻋﻠﻰ ﺍﳌﲑﺍﺙ ،ﺃﻡ ﻻ ﺣﻖ ﳍﺎ ﰲ ﺍﻟﺘﺮﻛﺔ ﺳﻮﻯ ﺍﳌﲑﺍﺙ؟ ﻗﻴﻞ: ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﺍﺧﺘﻠﻒ ﻓﻴﻪ .ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﻥ ﻛﺎﻧﺖ ﺣﺎﺋﻼﹰ ،ﻓﻼ ﺳﻜﲎ ﳍﺎ ﰲ ﺍﻟﺘﺮﻛﺔ ،ﻭﻟﻜﻦ ﻋﻠﻴﻬﺎ ﻣﻼﺯﻣﺔ ﺍﳌﱰﻝ ﺇﺫﺍ ﺑِ ﺬ ﹶﻝ ﳍﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ،ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﺃﻥ ﺍﳊﻜﻢ ﻛﺬﻟﻚ .ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﳍﺎ ﺍﻟﺴﻜﲎ ﺣﻖ ﺛﺎﺑﺖ ﰲ ﺍﳌﺎﻝ ،ﺗﻘ ﺪ ﻡ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻐﺮﻣﺎﺀ ،ﻭﻳﻜﻮﻥ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﻝ ،ﻻ ﺗﺒﺎﻉ ﺍﻟﺪﺍﺭ ﰲ ﺩﻳﻨﻪ ﺑﻴﻌﹰﺎ ﳝﻨﻌﻬﺎ ﺳﻜﻨﺎﻫﺎ ﻯ ﳍﺎ ﺳﻜﻨﹰﺎ ﻣﻦ ﻣﺎﻝ ﺣﱴ ﺗﻨﻘﻀﻲ ﻋﺪﺎ) ،(٢ﻭﺇﻥ ﺗﻌﺬﺭ ﺫﻟﻚ ،ﻓﻌﻠﻰ ﺍﻟﻮﺍﺭﺙ ﺃﻥ ﻳﻜﺘﺮ ﺍﳌﻴﺖ .ﻓﺈﻥ ﱂ ﻳﻔﻌﻞ ،ﺃﺟﱪﻩ ﺍﳊﺎﻛﻢ ،ﻭﻟﻴﺲ ﳍﺎ ﺃﻥ ﺗﻨﺘ ِﻘ ﹶﻞ ﻋﻨﻪ ﺇﻻ ﻟﻀﺮﻭﺭﺓ. ﺠﺰ ،ﻷﻧﻪ ﻳﺘﻌﻠﻖ ﺬﻩ ﺍﻟﺴﻜﲎ ﺣ ﻖ ﺍﻟﻠﱠﻪ ﻭﺇﻥ ﺍﺗﻔﻖ ﺍﻟﻮﺍﺭﺙ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻧﻘﻠﻬﺎ ﻋﻨﻪ ،ﱂ ﻳ ) (١ﺍﳌﺼﻨﻒ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٤٧٤ ﺗﻌﺎﱃ ،ﻓﻠﻢ ﳚﺰ ﺍﺗﻔﺎﻗﹸﻬﻤﺎ ﻋﻠﻰ ﺇﺑﻄﺎﳍﺎ ،ﲞﻼﻑ ﺳﻜﲎ ﺍﻟﻨﻜﺎﺡ ،ﻓﺈﺎ ﺣﻖ ﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻷﺎ ﻭﺟﺒﺖ ﻣِﻦ ﺣﻘﻮﻕ ﺍﻟﻌِﺪﺓ ،ﻭﺍﻟﻌِﺪﺓ ﻓﻴﻬﺎ ﺣﻖ ﻟﻠﺰﻭﺟﲔ .ﻭﺍﻟﺼﺤﻴﺢ ﺍﳌﻨﺼﻮﺹ :ﺃﻥ ﺳﻜﲎ ﺍﻟﺮﺟﻌﻴﺔ ﻛﺬﻟﻚ ،ﻭﻻ ﳚﻮﺯ ﺍﺗﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﺇﺑﻄﺎﳍﺎ ،ﻫﺬﺍ ﻣﺘﻘﻀﻰ ﻧﺺ ﺍﻵﻳﺔ ،ﻭﻫﻮ ﻣﻨﺼﻮﺹ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋﻼﹰ، ﺃﲪﺪ ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ :ﺃﻥ ﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺍﻟﺴﻜﲎ ﺑﻜﻞ ﺣﺎﻝ ،ﺣﺎﻣ ﹰ ﺙ ﺭﻭﺍﻳﺎﺕ :ﻭﺟﻮﺎ ﻟﻠﺤﺎﻣﻞ ،ﻭﺍﳊﺎﺋﻞ ،ﻭﺇﺳﻘﺎﻃﻬﺎ ﰲ ﺣﻘﻬﻤﺎ ﻓﺼﺎﺭ ﰲ ﻣﺬﻫﺒﻪ ﺛﻼ ﹸ ﻭﻭﺟﻮﺎ ﻟﻠﺤﺎﻣﻞ ﺩﻭﻥ ﺍﳊﺎﺋﻞ ،ﻫﺬﺍ ﲢﺼﻴ ﹸﻞ ﻣﺬﻫﺐ ﺃﲪﺪ ﰲ ﺳﻜﲎ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ. ﺏ ﺍﻟﺴﻜﲎ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋﻼﹰ ،ﻭﺇﳚﺎ ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻓﺈﳚﺎﺏ ﺍﻟﺴﻜﲎ ﳍﺎ ﺣﺎﻣ ﹰ ﻋﻠﻴﻬﺎ ﻣﺪﺓ ﺍﻟﻌِﺪﺓ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜﻦ ﺑﻜﺮﺍﺀٍ؟ ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻫﻰ ﺃﺣ ﻖ ﺑﺴﻜﻨﺎﻩ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻐﺮﻣﺎﺀ ،ﻭﻫﻮ ﻣِﻦ ﺭﺃﺱ ﻣﺎﻝ ﺍﳌﺘﻮﻓﱠﻰ ،ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻓﻴﻪ ﻋﻘﺪ ﻟﺰﻭﺟﻬﺎ ﻭﺃﺭﺍﺩ ﺃﻫﻞ ﺍﳌﺴﻜﻦ ﺇﺧﺮﺍﺟﻬﺎ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜ ﻦ ﻟﺰﻭﺟﻬﺎ ،ﱂ ﻳﺒﻊ ﰲ ﺩﻳﻨﻪ ﺣﱴ ﺗﻨﻘﻀﻰ ﻋﺪﺎ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ :ﻫﻰ ﺃﺣ ﻖ ﺑﺎﻟﺴﻜﲎ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻐﺮﻣﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻠﻚ ﻟﻠﻤﻴﺖ ،ﺃﻭ ﻛﺎﻥ ﻗﺪ ﺃﺩﻯ ﻛِﺮﺍﺀﻩ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﺃﺩﻯ ،ﻓﻔﻰ $ﺍﻟﺘﻬﺬﻳﺐ :#ﻻ ﺳﻜﲎ ﳍﺎ ﰲ ﻣﺎﻝ ﺍﳌﻴﺖ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺳِﺮﹰﺍ .ﻭ ﺭﻭﻯ ﳏﻤﺪ ،ﻋﻦ ﻣﺎﻟﻚ :ﺍﻟﻜﺮﺍﺀ ﻻﺯﻡ ﻟﻠﻤﻴﺖ ﺹ ﺍﻟﻮﺭﺛﺔ ﰲ ﺍﻟﺴﻜﲎ ،ﻭﻟﻠﻮﺭﺛﺔ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻻ ﰲ ﻣﺎﻟﻪ ،ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟ ﹸﺔ ﺃﺣ ﻖ ﺑﻪ ،ﻭﺗﺤﺎ ﺤﺐ ﺃﻥ ﺗﺴﻜﻦ ﰲ ﺣﺼﺘﻬﺎ ،ﻭﺗﺆﺩﻯ ﻛِﺮﺍﺀ ﺣﺼﺘﻬﻢ. ﺃﻥ ﺗ ِ ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ :ﻓﺈﻥ ﻟﻪ ﰲ ﺳﻜﲎ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﻗﻮﻟﲔ ،ﺃﺣﺪﳘﺎ :ﳍﺎ ﺍﻟﺴﻜﲎ ﻼ ،ﻭﳚﺐ ﻋﻨﺪﻩ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋ ﹰ ﻼ .ﻭﺍﻟﺜﺎﱏ :ﻻ ﺳﻜﲎ ﳍﺎ ﺣﺎﻣ ﹰ ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋ ﹰ ﺣﺎﻣ ﹰ ﻣﻼﺯﻣﺘﻬﺎ ﻟﻠﻤﺴﻜﻦ ﰲ ﺍﻟﻌِﺪﺓ ﺑﺎﺋﻨﹰﺎ ﻛﺎﻧﺖ ﺃﻭ ﻣﺘﻮﰱ ﻋﻨﻬﺎ ،ﻭﻣﻼﺯﻣﺔ ﺍﻟﺒﺎﺋﻦ ﻟﻠﻤﱰﻝ ﻋﻨﺪﻩ ﺝ ﺎﺭﹰﺍ ﻟﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﺎ، ﰱ ﻋﻨﻬﺎ ،ﻓﺈﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺍﳋﺮﻭ ﺁﻛ ﺪ ﻣِﻦ ﻣﻼﺯﻣﺔ ﺍﳌﺘﻮ ﱠ ﻭﻻ ﳚﻮ ﺯ ﺫﻟﻚ ﰲ ﺍﻟﺒﺎﺋﻦ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ،ﻭﻻ ﻳﻮﺟﺒﻪ ﰲ ﺍﻟﺮﺟﻌﻴﺔ ﺑﻞ ﻳﺴﺘﺤﺒﻪ. ﻭﺃﻣﺎ ﺃﲪﺪ ،ﻓﻌﻨﺪﻩ ﻣﻼﺯﻣ ﹸﺔ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺁﻛ ﺪ ﻣِﻦ ﺍﻟﺮﺟﻌﻴﺔ ،ﻭﻻ ﻳﻮﺟﺒﻪ ﰲ ﺍﻟﺒﺎﺋﻦ. ﻭﺃﻭﺭﺩ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻧﺼﻪ ﺑﻮﺟﻮﺏ ﻣﻼﺯﻣﺔ ﺍﳌﱰﻝ ﻋﻠﻰ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﻣﻊ ﻧﺼﻪ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺳﻜﲎ ﳍﺎ ﺳﺆﺍ ﹰﻻ ﻭﻗﺎﻟﻮﺍ :ﻛﻴﻒ ﳚﺘﻤﻊ ﺍﻟﻨﺼﺎﻥ، ﻭﺃﺟﺎﺑﻮﺍ ﲜﻮﺍﺑﲔ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ِﲡﺐ ﻋﻠﻴﻬﺎ ﻣﻼﺯﻣ ﹸﺔ ﺍﳌﺴﻜﻦ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ،ﻟﻜﻦ ﻟﻮ ﺙ ﺃﺟﺮﺓ ﺍﳌﺴﻜﻦ ،ﻭﺟﺒﺖ ﻋﻠﻴﻬﺎ ﺍﳌﻼﺯﻣ ﹸﺔ ﺣﻴﻨﺌﺬ ،ﻭﺃﻃﻠﻖ ﺃﻛﺜ ﺮ ﺃﺻﺤﺎﺑﻪ ﺍﳉﻮﺍﺏ ﺃﻟﺰﻡ ﺍﻟﻮﺍﺭ ﹸ
٤٧٥ ﻫﻜﺬﺍ. ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻣﻼﺯﻣﺔ ﺍﳌﱰﻝ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﺎ ﻣﺎ ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻓﻴﻪ ﺿﺮﺭ ﺑﺄﻥ ﺗﻄﺎﻟﺐ ﺑﺎﻷﺟﺮﺓ ،ﺃﻭ ﻳﺨﺮﺟﻬﺎ ﺍﻟﻮﺍﺭﺙ ،ﺃﻭ ﺍﳌﺎﻟﻚ ،ﻓﺘﺴﻘﻂ ﺣﻴﻨﺌﺬ .ﻭﺃﻣﺎ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ، ﻼ ﻭﻻ ﺎﺭﺍﹰ ،ﻭﺃﻣﺎ ﺝ ﻣِﻦ ﺑﻴﺘﻬﺎ ﻟﻴ ﹰ ﻓﻘﺎﻟﻮﺍ :ﻻ ﳚﻮ ﺯ ﻟﻠﻤﻄﻠﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ،ﻭﻻ ﻟﻠﺒﺎﺋﻦ ﺍﳋﺮﻭ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ،ﻓﺘﺨﺮﺝ ﺎﺭﹰﺍ ﻭﺑﻌﺾ ﺍﻟﻠﻴﻞ ،ﻭﻟﻜﻦ ﻻ ﺗﺒﻴ ﻕ ﺃﻥ ﺖ ﰲ ﻣﱰﳍﺎ ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻔﺮ ﺝ ﻛﺎﻟﺰﻭﺟﺔ ،ﲞﻼﻑ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ، ﺍﳌﻄﻠﻘﺔ ﻧﻔﻘﺘﻬﺎ ﰲ ﻣﺎﻝ ﺯﻭﺟﻬﺎ .ﻓﻼ ﳚﻮﺯ ﳍﺎ ﺍﳋﺮﻭ ﺝ ﺑﺎﻟﻨﻬﺎﺭ ﻹﺻﻼﺡ ﺣﺎﳍﺎ ،ﻗﺎﻟﻮﺍ :ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﰲ ﻓﺈﺎ ﻻ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﳍﺎ ،ﻓﻼ ﺑﺪ ﺃﻥ ﹾﲣﺮ ﺍﳌﱰﻝ ﺍﻟﺬﻯ ﻳﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺴﻜﲎ ﺣﺎ ﹶﻝ ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ ،ﻗﺎﻟﻮﺍ :ﻓﺈﻥ ﻛﺎﻥ ﻧﺼﻴﺒﻬﺎ ﻣِﻦ ﺩﺍﺭ ﺍﳌﻴﺖ ﻻ ﻳﻜﻔﻴﻬﺎ ،ﺃﻭ ﺃﺧﺮﺟﻬﺎ ﺍﻟﻮﺭﺛ ﹸﺔ ﻣﻦ ﻧﺼﻴﺒﻬﻢ ،ﺍﻧﺘﻘﻠﺖ ،ﻷﻥ ﻫﺬﺍ ﻋﺬﺭ ،ﻭﺍﻟﻜﻮ ﹸﻥ ﰲ ﺑﻴﺘﻬﺎ ﻋﺒﺎﺩﺓ ،ﻭﺍﻟﻌﺒﺎﺩ ﹸﺓ ﺗﺴﻘﻂ ﺑﺎﻟﻌﺬﺭ ﻗﺎﻟﻮﺍ :ﻓﺈﻥ ﻋﺠﺰﺕ ﻋﻦ ﻛﺮﺍﺀ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻯ ﻫﻰ ﻓﻴﻪ ﻟﻜﺜﺮﺗﻪ ،ﻓﻠﻬﺎ ﺃﻥ ﺗﻨﺘ ِﻘ ﹶﻞ ﺇﱃ ﺑﻴﺖ ﺃﻗ ﱠﻞ ﻛﺮﺍﺀ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻣِﻦ ﻛﻼﻣﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﺟﺮﺓ ﺍﻟﺴﻜﻦ ﻋﻠﻴﻬﺎ ،ﻭﺇﳕﺎ ﻳﺴﻘﻂ ﺍﻟﺴﻜﻦ ﻋﻨﻬﺎ ﻟﻌِﺠﺰﻫﺎ ﻋﻦ ﺃﺟﺮﺗﻪ ،ﻭﳍﺬﺍ ﺻﺮﺣﻮﺍ ﺑﺄﺎ ﺗﺴﻜﻦ ﻼ ﻛﺎﻧﺖ ﰲ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﺇﻥ ﻛﻔﺎﻫﺎ ،ﻭﻫﺬﺍ ﻷﻧﻪ ﻻ ﺳﻜﲎ ﻋﻨﺪﻫﻢ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺣﺎﻣ ﹰ ﻼ ﻻ ﺎﺭﺍﹰ ،ﻓﺈﻥ ﺃﻭ ﺣﺎﺋﻼﹰ ،ﻭﺇﳕﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻠﺰﻡ ﻣﺴﻜﻨﻬﺎ ﺍﻟﺬﻯ ﺗﻮﻓﱢﻰ ﺯﻭﺟﻬﺎ ،ﻭﻫﻰ ﻓﻴﻪ ﻟﻴ ﹰ ﺑﺬﻟﻪ ﳍﺎ ﺍﻟﻮﺭﺛ ﹸﺔ ﻭﺇ ﹼﻻ ﻛﺎﻧﺖ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻬﺎ ،ﻓﻬﺬﺍ ﲢﺮﻳ ﺮ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ، ﺖ ﻣﺎﻟﻚ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈ ﲑ ﻭﻣﺄﺧ ﹸﺬ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ .ﻭﻟﻘﺪ ﺃﺻﺎﺏ ﻓﺮﻳﻌﺔ ﺑﻨ ﻉ ﺾ ﺍﳌﻨﺎﺯﻋﲔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ :ﻻ ﻧﺪ ﻣﺎ ﺃﺻﺎﺏ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﰲ ﺣﺪﻳﺜﻬﺎ ،ﻓﻘﺎﻝ ﺑﻌ ﺏ ﺭﺑﻨﺎ ﻟﻘﻮﻝ ﺍﻣﺮﺃﺓ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺑﺎﻻﻋﺘﺪﺍﺩ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻭﱂ ﻛﺘﺎ ﺏ ﺍﳌﱰﻝ ،ﻭﺃﻓﺘﺖ ﻳﺄﻣﺮﻫﺎ ﺑﺎﳌﱰﻝ .ﻭﻗﺪ ﺃﻧﻜﺮﺕ ﻋﺎﺋﺸ ﹸﺔ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻭﺟﻮ ﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ، ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺑﺎﻻﻋﺘﺪﺍﺩ ﺣﻴﺚ ﺷﺎﺀﺕ) (١ﻛﻤﺎ ﺃﻧﻜﺮﺕ ﺣﺪﻳ ﹶ ﻭﺃﻭﺟﺒﺖ ﺍﻟﺴﻜﲎ ﻟﻠﻤﻄﻠﻘﺔ. ﺾ ﻣﻦ ﻧﺎﺯﻉ ﰲ ﺣﺪﻳﺚ ﺍﻟﻔﹸﺮﻳﻌﺔ :ﻗﺪ ﻗﹸِﺘ ﹶﻞ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﻗﺎﻝ ﺑﻌ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﻠ ﻖ ﻛﺜﲑ ﻳﻮﻡ ﺃﺣﺪ ،ﻭﻳﻮ ﻡ ﺑﺌﺮ ﻣﻌﻮﻧﺔ ،ﻭﻳﻮ ﻡ ﻣﺆﺗﺔ ﻭﻏﲑِﻫﺎ، ﻭﺍﻋﺘ ﺪ ﺃﺯﻭﺍﺟﻬﻢ ﺑﻌﺪﻫﻢ ،ﻓﻠﻮ ﻛﺎﻥ ﻛﻞﱡ ﺍﻣﺮﺃﺓ ﻣﻨﻬﻦ ﺗﻼﺯﻡ ﻣﱰﳍﺎ ﺯﻣﻦ ﺍﻟﻌﺪﺓ ،ﻟﻜﺎﻥ ﺫﻟﻚ ) (١ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٤٧٦ ﺚ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺩﻭ ﹶﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺎﺋﺸﺔ ،ﻓﻜﻴﻒ ﻣﻦ ﺃﻇﻬ ِﺮ ﺍﻷﺷﻴﺎﺀ ،ﻭﺃﺑﻴﻨﻬﺎ ﲝﻴ ﹸ ﺧﻔﻰ ﻫﺬﺍ ﻋﻠﻴﻬﻤﺎ ﻭﻋﻠﻰ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻰ ﺃﻗﻮﺍﳍﻢ ،ﻣﻊ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﻤﻞ ﺑﻪ ﺍﺳﺘﻤﺮﺍﺭﹰﺍ ﺷﺎﺋﻌﺎﹰ ،ﻫﺬﺍ ﻣﻦ ﺃﺑﻌﺪ ﺍﻷﺷﻴﺎﺀ ،ﰒ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺴﻨ ﹸﺔ ﺟﺎﺭﻳﺔ ﺑﺬﻟﻚ ،ﱂ ﺗﺄﺕ ﺍﻟﻔﹸﺮﻳﻌﺔ ﺗﺴﺘﺄﺫﻧ ﻪ ج ﺃﻥ ﺗﻠﺤﻖ ﺑﺄﻫﻠﻬﺎ ،ﻭﳌﹶﺎ ﺃ ِﺫ ﹶﻥ ﳍﺎ ﰲ ﺫﻟﻚ ،ﰒ ﻳﺄﻣ ﺮ ﺑﺮﺩﻫﺎ ﺑﻌﺪ ﺫﻫﺎﺎ ،ﻭﻳﺄﻣﺮﻫﺎ ﺑﺄﻥ ﲤﻜﺚ ﰲ ﺑﻴﺘﻬﺎ ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﺃﻣﺮﹰﺍ ﻣﺴﺘﻤﺮﹰﺍ ﺛﺎﺑﺘﺎﹰ ،ﻟﻜﺎﻥ ﻗﺪ ﻧﺴﺦ ﺑﺈﺫﻧﻪ ﳍﺎ ﰲ ﺍﻟﻠﺤﺎﻕ ﺑﺄﻫﻠﻬﺎ ،ﰒ ﻧﺴﺦ ﺫﻟﻚ ﺍﻹﺫﻥ ﺑﺄﻣﺮﻩ ﳍﺎ ﺑﺎﳌﹸﻜﺚ ﰲ ﺑﻴﺘﻬﺎ ،ﻓﹸﻴﻔﻀﻰ ﺇﱃ ﺗﻐﻴﲑ ﺍﳊﻜﻢ ﻣﺮﺗﲔ، ﻭﻫﺬﺍ ﻻ ﻋﻬﺪ ﻟﻨﺎ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻣﻮﺿﻊ ﻣﺘﻴﻘﻦ. ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﻮﺟﺐ ﺭﺩ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﺍﻟﱴ ﺗﻠﻘﱠﺎﻫﺎ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺃﻛﺎﺑ ﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻘﺒﻮﻝ ،ﻭﻧﻔﺬﻫﺎ ﻋﺜﻤﺎﻥ ،ﻭﺣﻜﻢ ﺎ ،ﻭﻟﻮ ﻛﻨﺎ ﻻ ﻧﻘﺒ ﹸﻞ ﺭﻭﺍﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺍﻟﻨﱮ ج ،ﻟﺬﻫﺒﺖ ﺳﻨ ﻦ ﻛﺜﲑﺓ ﻣِﻦ ﺳﻨﻦ ﺍﻹﺳﻼﻡ ﻻ ﺏ ﺍﻟﻠﱠﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻨﺒﻐﻰ ﻭﺟﻮﺏ ﺍﻻﻋﺘﺪﺍﺩ ﰲ ﻳﻌﺮﻑ ﺃﻧﻪ ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ،ﻭﻫﺬﺍ ﻛﺘﺎ ﺍﳌﱰﻝ ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﺴﻨ ﹸﺔ ﳐﺎﻟﻔﺔ ﻟﻪ ،ﺑﻞ ﻏﺎﻳﺘﻬﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺑﻴﺎﻧﹰﺎ ﳊﻜﻢ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﻜﺘﺎﺏ، ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﺗﺮﺩ ﺑﻪ ﺍﻟﺴﻨﻦ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺣﺬﱠﺭ ﻣﻨﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﻴﻨﻪ ﺃﻥ ﺗﺘﺮﻙ ﺍﻟﺴﻨﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻧﻈ ﲑ ﺣﻜﻤﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ. ﻭﺃﻣﺎ ﺗﺮ ﻙ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﳊﺪﻳﺚ ﺍﻟﻔﹸﺮﻳﻌﺔ ،ﻓﻠﻌﻠﻪ ﱂ ﻳﺒﹸﻠﻐﻬﺎ ،ﻭﻟﻮ ﺑﻠﻐﻬﺎ ﻓﻠﻌﻠﻬﺎ ﺗﺄﻭﻟﺘﻪ ،ﻭﻟﻮ ﱂ ﺗﺘﺄﻭﻟﹾﻪ ،ﻓﻠﻌﻠﻪ ﻗﺎﻡ ﻋﻨﺪﻫﺎ ﻣﻌﺎﺭﺽ ﻟﻪ ،ﻭﺑﻜﻞ ﺣﺎﻝ ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﺑﻪ ﰲ ﺗﺮﻛﻬﻢ ﻟﺘﺮﻛﻬﺎ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻋﺬ ﺭ ﻣﻦ ﺍﻟﺘﺎﺭﻛﲔ ﻟﻪ ﻟﺘﺮﻙ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﻟﻪ ،ﻓﺒﲔ ﺍﻟﺘﺮﻛﹶﲔ ﻓﺮ ﺕ ﻗﻂﱡ ﺃﻥ ﻧﺴﺎﺀﻛﻢ ﻕ ﻋﻈﻴﻢ.ﻭﺃﻣﺎ ﻣﻦ ﻗﹸِﺘ ﹶﻞ ﻣﻊ ﺍﻟﻨﱮ ج ،ﻭﻣﻦ ﻣﺎﺕ ﰲ ﺣﻴﺎﺗﻪ ،ﻓﻠﻢ ﻳﺄ ِ ﺚ ﻓﹸﺮﻳﻌﺔ ﺍﻟﺒﺘﺔ ،ﻓﻼ ﳚﻮﺯ ﻛﻦ ﻳﻌﺘ ِﺪ ﺩ ﹶﻥ ﺣﻴﺚ ﺷِﺌﻦ ،ﻭﱂ ﻳﺄﺕ ﻋﻨﻬﻦ ﻣﺎ ﻳﺨﺎﻟﻒ ﺣﻜ ﻢ ﺣﺪﻳ ِ ﺗﺮ ﻙ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻷﻣﺮ ﻻ ﻳﻌﻠﻢ ﻛﻴﻒ ﻛﺎﻥ ،ﻭﻟﻮ ﻋِﻠ ﻢ ﺃﹶﻦ ﻛﻦ ﻳﻌﺘ ِﺪ ﺩ ﹶﻥ ﺣﻴﺚ ﺷﺌﻦ ،ﻭﱂ ﻳﺄﺕ ﻋﻨﻬﻦ ﻣﺎ ﳜﺎﻟﻒ ﺣﻜﻢ ﺣﺪﻳﺚ ﺍﻟﻔﺮﻳﻌﺔ ،ﻓﻠﻌﻞ ﺫﻟﻚ ﻗﺒﻞ ﺍﺳﺘﻘﺮﺍﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺛﺒﻮﺗﻪ ﺣﻴﺚ ﻛﺎﻥ ﺍﻷﺻ ﹸﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ. ﻭﻗﺪ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻛﺜﲑ ،ﻗﺎﻝ :ﻗﺎﻝ ﳎﺎﻫﺪ: ﺍﺳﺘﺸﻬﺪ ﺭﺟﺎﻝ ﻳﻮﻡ ﺃﺣﺪ ،ﻓﺠﺎﺀ ﻧﺴﺎﺅﻫﻢ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﻠﻦ :ﺇﻧﺎ ﻧﺴﺘﻮ ِﺣﺶ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻠﻴﻞ ،ﻓﻨﺒﻴﺖ ﻋﻨﺪ ﺇﺣﺪﺍﻧﺎ ،ﺣﱴ ﺇﺫﺍ ﺃﺻﺒﺤﻨﺎ ﺗﺒﺪﺩﻧﺎ ﰲ ﺑﻴﻮﺗﺘﻨﺎ ﻓﻘﺎﻝ ﺏ ﹸﻛﻞﱡ ﺍ ﻣﺮﺃ ٍﺓ ﺤ ﺪﹾﺛ ﻦ ِﻋﻨ ﺪ ﺇ ﺣﺪﺍ ﹸﻛﻦ ﻣﺎ ﺑﺪﺍ ﹶﻟ ﹸﻜﻦ ،ﻓﹶﺈﺫﹶﺍ ﹶﺃ ﺭ ﺩﺗ ﻦ ﺍﻟﻨ ﻮ ﻡ ﻓﹶﻠﺘ ﺆ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﺗ
٤٧٧ ﺇﱃ ﺑﻴﺘِﻬﺎ #ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺳﻼﹰ ،ﻓﺎﻟﻈﺎﻫِﺮ ﺃﻥ ﳎﺎﻫﺪﹰﺍ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲰﻌﻪ ﻣِﻦ ﺗﺎﺑﻌﻰ ﺛﻘﺔ، ﺏ ﻣﻌﺮﻭﻓﹰﺎ ﻓﻴﻬﻢ ،ﻭﻫﻢ ﺛﺎﱏ ﺍﻟﻘﺮﻭﻥ ﺍﳌﻔﻀﻠﺔ ،ﻭﻗﺪ ﺃﻭ ﻣِﻦ ﺻﺤﺎﰉ ،ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﱂ ﻳﻜﻦ ﺍﻟﻜﺬ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﺧﺬﻭﺍ ﺍﻟﻌِﻠ ﻢ ﻋﻨﻬﻢ ،ﻭﻫﻢ ﺧ ﲑ ﺍﻷﻣﺔ ﺑﻌﺪﻫﻢ ،ﻓﻼ ﺷﺎﻫﺪﻭﺍ ﺃﺻﺤﺎ ﻳﻈﻦ ﻢ ﺍﻟﻜﺬ ﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻋﻦ ﺍﻟﻜﺬﺍﺑﲔ ،ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻌﺎ ﹸﱂ ﻣﻨﻬﻢ ﺇﺫﺍ ﺟﺰ ﻡ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﺮﻭﺍﻳﺔ ،ﻭ ﺷ ِﻬ ﺪ ﻟﻪ ﺑﺎﳊﺪﻳﺚ ،ﻓﻘﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ﻭﻓﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻣ ﺮ ﻭﻰ ،ﻓﻴﺒﻌﺪ ﹸﻛ ﱠﻞ ﺍﻟﺒﻌﺪ ﺃﻥ ﻳ ﹾﻘ ِﺪ ﻡ ﻋﻠﻰ ﺫﻟﻚ ﻣﻊ ﻛﻮﻥ ﺍﻟﻮﺍﺳﻄﺔ ﲔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻛﺬﺍﺑﹰﺎ ﺃﻭ ﳎﻬﻮﻻﹰ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺮﺍﺳﻴﻞ ﻣﻦ ﺑﻌﺪﻫﻢ ،ﻓﻜﻠﻤﺎ ﺑﻴﻨﻪ ﻭﺑ ﺗﺄﺧﺮﺕ ﺍﻟﻘﺮﻭ ﹸﻥ ﺳﺎﺀ ﺍﻟﻈﻦ ﺑﺎﳌﺮﺍﺳﻴﻞ ،ﻭﱂ ﻳﺸﻬﺪ ﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺑﺎﳉﻤﻠﺔ ﻓﻠﻴﺲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺮﺳﻞ ﻭﺣﺪﻩ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺫِﻛ ﺮ ﺣﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺇﺣﺪﺍﺩ ﺍﳌﻌﺘﺪ ِﺓ ﻧﻔﻴﹰﺎ ﻭﺇﺛﺒﺎﺗﹰﺎ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﺣﻤﻴﺪ ﺑﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ ﺃﰉ ﺳﻠﻤﺔ ،ﺃﺎ ﺃﺧﱪﺗﻪ ﺐ :ﺩﺧﻠﺖ ﻋﻠﻰ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺯﻭﺝ ﺍﻟﻨﱮ ﺚ ﺍﻟﺜﻼﺛﺔ ،ﻗﺎﻟﺖ ﺯﻳﻨ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹶ ﺐ ﻓﻴﻪ ﺻﻔﺮ ﹲﺓ ج ﺣﲔ ﺗﻮﰱ ﺃﺑﻮﻫﺎ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻓﺪﻋﺖ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﻄﻴ ٍ ﺐ ﻕ ﺃﻭ ﻏﲑﻩ ،ﻓﺪﻫﻨﺖ ﻣﻨﻪ ﺟﺎﺭﻳﺔﹰ ،ﰒ ﻣﺴﺖ ﺑﻌﺎﺭﺿﻴﻬﺎ ،ﰒ ﻗﺎﻟﺖ :ﻭﺍﻟﻠﱠﻪ ﻣﺎﱃ ﺑﺎﻟﻄﱢﻴ ِ ﺧﻠﹸﻮ ﺤﻞﱡ ﻻ ﻣ ﺮﹶﺃ ٍﺓ ﺗ ﺆ ِﻣﻦ ﺑﺎﻟﻠﱠ ِﻪ ﻣﻦ ﺣﺎﺟﺔ ،ﻏﲑ ﺃﱏ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﳌﻨﱪ$ :ﻻ ﻳ ِ ﺝ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ .#ﻗﺎﻟﺖ ﻕ ﺛﻼﺙ ﺇ ﱠﻻ ﻋﻠﻰ ﺯ ﻭ ٍ ﺖ ﹶﻓ ﻮ ﺤﺪ ﻋﻠﻰ ﻣﻴ ٍ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧ ِﺮ ﺗ ِ ﺯﻳﻨﺐ :ﰒ ﺩﺧﻠﺖ ﻋﻠﻰ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﺣﲔ ﺗﻮﰱ ﺃﺧﻮﻫﺎ ﻓﺪﻋﺖ ﺑﻄﻴﺐ ،ﻓﻤﺴﺖ ﻣﻨﻪ ،ﰒ ﻗﺎﻟﺖ :ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎﱃ ﺑﺎﻟﻄﻴ ِ ﺐ ﻣﻦ ﺣﺎﺟﺔ ،ﻏﲑ ﺃﱏ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻋﻠﻰ ﺙ ﺇ ﱠﻻ ﻋﻠﻰ ﻼ ٍ ﻕ ﹶﺛ ﹶ ﺖ ﹶﻓ ﻮ ﺤﺪ ﻋﻠﻰ ﻣﻴ ٍ ﺤﻞﱡ ﻻ ﻣ ﺮﹶﺃ ٍﺓ ﺗ ﺆ ِﻣﻦ ﺑﺎﻟﻠﱠﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﺗ ِ ﺍﳌﻨﱪ $ :ﹶﻻ ﻳ ِ ﺝ ﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ.# ﺯ ﻭ ٍ ﺐ :ﻭﲰﻌﺖ ﹸﺃﻣﻰ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﻘﻮ ﹸﻝ :ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﱃ ﺭﺳﻮﻝ ﻗﺎﻟﺖ ﺯﻳﻨ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ :ﺇﻥ ﺑﻨﱴ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﻭﻗﺪ ﺍﺷﺘﻜﺖ ﻋﻴﻨﻬﺎ، ﺤﻠﹸﻬﺎ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج$ :ﻻ ،#ﻣﺮﺗﲔ ،ﺃﻭ ﺛﻼﺛﺎﹰ ،ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ: ﹶﺃﻓﹶﺘ ﹾﻜ ﺖ ﺇ ﺣﺪﺍ ﹸﻛﻦ ﰲ ﺍﳉﹶﺎ ِﻫِﻠﻴ ِﺔ $ﻻ ،#ﰒ ﻗﺎﻝ$ :ﺇﻧﻤﺎ ﻫ ﻰ ﹶﺃ ﺭﺑ ﻌﺔﹸ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﺍﹰ ،ﻭﹶﻗ ﺪ ﻛﹶﺎﻧ ﳊ ﻮ ِﻝ.# ﺱﺍﹶ ﺗﺮﻣﻰ ﺑﺎﻟﺒ ﻌ ﺮ ِﺓ ﻋﻠﻰ ﺭﹾﺃ ِ ﺖ ﺷ ﺮ ﺴ ﺖ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﺩﺧﻠﺖ ِﺣﻔﹾﺸﺎﹰ ،ﻭﹶﻟِﺒ ﻓﻘﺎﻟﺖ ﺯﻳﻨﺐ :ﻛﺎﻧ ِ
٤٧٨ ﺲ ﻃِﻴﺒﹰﺎ ﻭﻻ ﺷﻴﺌﹰﺎ ﺣﱴ ﻳ ﻤﺮ ﺎ ﺳﻨﺔ ،ﺛﹸﻢ ﺗﺆﺗﻰ ﺑﺪﺍﺑ ٍﺔ ﲪﺎﺭٍ ،ﺃﻭ ﺷﺎ ٍﺓ ﺃﻭ ﻃﲑ، ﺛِﻴﺎﺑِﻬﺎ ،ﻭﱂ ﺗ ﻤ ﺾ ﺑﺸﻰﺀ ﺇﻻ ﻣﺎﺕ ،ﰒ ﺗﺨﺮﺝ ،ﻓﹸﺘﻌﻄﻰ ﺑﻌﺮﺓ ،ﻓﺘﺮﻣﻰ ﺎ ،ﰒ ﺗﺮﺍﺟﻊ ﺾ ﺑﻪ ،ﻓﻘﻠﻤﺎ ﺗﻔﺘ ﻓﺘﻔﺘ )(١ ﺑﻌ ﺪ ﻣﺎ ﺷﺎﺀﺕ ﻣِﻦ ﻃﻴﺐ ﺃﻭ ﻏﲑﻩ .ﻗﺎﻝ ﻣﺎﻟﻚ ﺗﻔﺘﺾ :ﲤﺴﺢ ﺑﻪ ﺟﻠﺪﻫﺎ. ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ، ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﻋﻴﻨﻬﺎ ،ﻓﹶﺄﺗﻮﺍ ﺍﻟﻨﱮ ج ،ﻓﺎﺳﺘﺄﺫﻧﻮﻩ ﰲ ﺍﻟ ﹸﻜﺤﻞ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﹶﻗ ﺪ ﺐ ﻼﺳِﻬﺎ ﰲ ﺑﻴﺘِﻬﺎ ﺣ ﻮﻻﹰ ،ﻓﺈﺫﹶﺍ ﻣ ﺮ ﹶﻛ ﹾﻠ ﺖ ﺇ ﺣﺪﺍ ﹸﻛﻦ ﺗﻜﹸﻮ ﹸﻥ ﰲ ﺷ ﺮ ﺑﻴﺘِﻬﺎ ،ﹶﺃ ﻭ ﰲ ﺷ ﺮ ﺃ ﺣ ﹶ ﻛﹶﺎﻧ )(٢ ﺖ ﺃﹶﻓ ﹶ ﺨ ﺮ ﺟ ﺖ ﺑﺒ ﻌ ﺮﺓٍ ،ﹶﻓ ﺭ ﻣ ﻼ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ. # ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﹶﺃ ﻡ ﻋﻄﻴﺔ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ: ﺝ ﹶﺃ ﺭﺑﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﺍﹰ ،ﻭ ﹶﻻ ﺗ ﹾﻠﺒﺲ ﹶﺛﻮﺑﹰﺎ ﺙ ﺇ ﱠﻻ ﻋﻠﻰ ﺯ ﻭ ٍ ﻼ ٍ ﻕ ﹶﺛ ﹶ ﺖ ﹶﻓ ﻮ ﺤﺪ ﺍﳌ ﺮﹶﺃ ﹸﺓ ﻋﻠﻰ ﻣﻴ ٍ $ﹶﻻ ﺗ ِ ﻂ ﹶﺃ ﻭ ﺴٍ ﺲ ﻃﻴﺒﹰﺎ ﺇﻻ ﺇﺫﺍ ﹶﻃ ﻬﺮﺕ ﻧﺒﺬ ﹰﺓ ِﻣ ﻦ ﻗﹸ ﺤﻞﹸ ﻭ ﹶﻻ ﺗ ﻤ ﺼﺐٍ ،ﻭ ﹶﻻ ﺗ ﹾﻜﺘ ِ ﺏ ﻋ ﺼﺒﻮﻏﹰﺎ ﺇ ﱠﻻ ﹶﺛ ﻮ ﻣ )(٣ ﹶﺃ ﹾﻇﻔﹶﺎ ٍﺭ. # ﻭﰱ ﺳﻨﻦ ﺩﺍﻭﺩ :ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺑﻦ ﻣﺴﻠﻢ ،ﻋﻦ ﺻﻔﻴﺔﺑﻨﺖ ﺷﻴﺒﺔ ،ﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ﺸ ﹶﻘﺔﹶ، ﺼ ﹶﻔ ﺮ ِﻣ ﻦ ﺍﻟﺜﻴﺎﺏ ﻭ ﹶﻻ ﺍ ﹸﳌ ﻤ ﺯﻭﺝ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺍﳌﹸﺘ ﻮﰱﱠ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﹶﻻ ﺗ ﹾﻠﺒﺲ ﺍﳌﹸ ﻌ ﺨﺘ ِ ﺤﻞﹸ ،ﻭ ﹶﻻ ﺗ ﻭ ﹶﻻ ﺍﳊﹸﻠ ﻰ ﻭ ﹶﻻ ﺗ ﹾﻜﺘ ِ ﻀﺐ.(٤)# ﺖ ﻭﰱ $ﺳﻨﻨﻪ #ﺃﻳﻀﹰﺎ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ ،ﺃﺧﱪﱏ ﳐﺮﻣﺔ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ :ﲰﻌ ﺍﳌﻐﲑ ﹶﺓ ﺑ ﻦ ﺍﻟﻀﺤﺎﻙ ﻳﻘﻮﻝ :ﺃﺧﱪﺗﲎ ﺃ ﻡ ﺣﻜﻴﻢ ﺑﻨﺖ ﹶﺃ ﺳﻴﺪٍ ،ﻋﻦ ﺃﻣﻬﺎ ،ﺃﻥ ﺯﻭﺟﻬﺎ ﺗﻮﰱ، ﺏ: ﺤ ﹸﻞ ﺑﺎﳉﹶﻼﺀ .ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺍﻟﺼﻮﺍ ﻭﻛﺎﻧﺖ ﺗﺸﺘﻜﻰ ﻋﻴﻨﻴﻬﺎ ﻓﺘﻜﺘ ِ ﺍﻟﺼﻮﺍ ﺤ ِﻞ ﺍﳉﻼﺀ ﻓﺄﺭﺳﻠﺖ ﻣﻮﻻ ﹰﺓ ﳍﺎ ﺇﱃ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻬﺎ ،ﻓﺴﺄﻟﺘﻬﺎ ﻋﻦ ﺏِ :ﺑﻜﹸ ﻛﹸﺤﻞ ﺍﳉﹶﻼﺀ ،ﻓﻘﺎﻟﺖ :ﻻ ﺗﻜﺘﺤِﻠ ﻰ ﺑﻪ ﺇﻻ ﻣِﻦ ﺃﻣ ٍﺮ ﻻ ﺑﺪ ﻣﻨﻪ ﻳﺸﺘ ﺪ ﻋﻠﻴﻚ ،ﻓﺘﻜﺘﺤﻠﲔ ﺑﺎﻟﻠﻴﻞ ،ﻭﲤﺴﺤﻴﻨﻪ ﺑﺎﻟﻨﻬﺎﺭ ،ﰒ ﻗﺎﻟﺖ ﻋﻨﺪ ﺫﻟﻚ ﺃ ﻡ ﺳﻠﻤﺔ :ﺩﺧﻞ ﻋﻠ ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﺗﻮﰱ ﺃﺑﻮ ﺳﻠﻤﺔ ﻭﻗﺪ ﺟﻌﻠﺖ ﻋﻠﻰ ﻋﻴﻨ ﻰ ﺻﺒِﺮﺍﹰ ،ﻓﻘﺎﻝ$ :ﻣﺎ ﻫﺬﺍ ﻳﺎ ﹸﺃﻡ ﺳﻠﻤﺔ#؟ ﻓﻘﻠﺖ :ﺇﳕﺎ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٥٩٨ ،٥٩٦/٢ﰲ ﺍﻟﻄﻼﻕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٣٢/٩ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٣٣ ،٤٣٢/٩ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٣٠٤
٤٧٩ ﺻِﺒ ﺮ ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻟﻴﺲ ﻓﻴﻪ ﻃِﻴﺐ .ﻓﻘﺎﻝ: ﻫﻮ ﺠﻌﻠﻴﻪ ﺇ ﱠﻻ ﺑﺎﻟﱠﻠﻴﻞ ،ﻭﺗﻨﺰﻋﻴ ِﻪ ﺑِﺎﻟﻨﻬﺎﺭ ،ﻭﻻ ﺗ ﻤﺘﺸِﻄﻰ ﺑِﺎﻟﻄﱠﻴﺐ ﻼ ﺗ ﺸﺐ ﺍﻟ ﻮ ﺟ ﻪ ﹶﻓ ﹶ $ﺇﻧﻪ ﻳ ﺸﻂﹸ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ: ﺏ ،#ﻗﺎﻟﺖ :ﻗﻠﺖ :ﺑﺄﻯ ﺷﻰﺀ ﺃﻣﺘ ِ ﳊﻨﺎ ِﺀ ﻓﹶﺈﻧ ﻪ ِﺧﻀﺎ ﻭ ﹶﻻ ﺑِﺎ ِ ﺴﺪﺭ ﺗ ﻐﱢﻠ ِﻔ $ﺑﺎﻟ ﲔ ِﺑ ِﻪ ﺭﹾﺃﺳﻚ.(١)# ﺖ ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓ .ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺍﻹﺣﺪﺍ ﺩ ﻋﻠﻰ ﻣﻴ ٍ ﺝ ﻭﺣﺪﻩ. ﻕ ﺛﻼﺛﺔ ﺃﻳﺎ ِﻡ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ،ﺇﻻ ﺍﻟﺰﻭ ﻓﻮ ﻕ ﺑﲔ ﺍﻹﺣﺪﺍﺩﻳﻦ ﻣﻦ ﻭﺟﻬﲔ. ﺚ ﺍﻟﻔﺮ ﻭﺗﻀﻤﻦ ﺍﳊﺪﻳ ﹸ ﺃﺣﺪﳘﺎ :ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﺟﻮﺏ ﻭﺍﳉﻮﺍﺯ ،ﻓﺈﻥ ﺍﻹﺣﺪﺍﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﺍﺟﺐ ،ﻭﻋﻠﻰ ﻏﲑﻩ ﺟﺎﺋﺰ. ﺍﻟﺜﺎﱏ :ﻣﻦ ﻣﻘﺪﺍﺭ ﻣﺪﺓ ﺍﻹﺣﺪﺍﺩ ،ﻓﺎﻹﺣﺪﺍ ﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻋﺰﳝﺔ ،ﻭﻋﻠﻰ ﻏﲑﻩ ﺭﺧﺼﺔ ﻭﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺇﻻ ﻣﺎ ﺣﻜﻰ ﻋﻦ ﺍﳊﺴﻦ ،ﻭﺍﳊﻜﻢ ﺑﻦ ﻋﺘﻴﺒﺔ .ﺃﻣﺎ ﺍﳊﺴﻦ ،ﻓﺮﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﲪﻴﺪ ،ﻋﻨﻪ ،ﺃﻥ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎﹰ ،ﻭﺍﳌﺘﻮﻓﱠﻰ ﺸﻄﹶﺎﻥ ،ﻭﺗﺘﻄﻴﺒﺎ ِﻥ ﻭﲣﺘﻀِﺒﺎﻥ ،ﻭﺗﻨﺘﻘﻼﻥ ،ﻭﺗﺼﻨﻌﺎﻥ ﻣﺎ ﺷﺎﺀﺗﺎ، ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺗﻜﺘﺤﻼﻥ ﻭﲤﺘ ِ ﺤﺪ. ﻭﺃﻣﺎ ﺍﳊﻜﻢ :ﻓﺬﻛﺮ ﻋﻨﻪ ﺷﻌﺒ ﹸﺔ :ﺃﻥ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﻻ ﺗ ِ ﻗﺎﻝ ﺍﺑ ﻦ ﺣﺰﻡ :ﻭﺍﺣﺘﺞ ﺃﻫﻞ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ،ﰒ ﺳﺎﻕ ﻣِﻦ ﻃﺮﻳﻖ ﺃﰉ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ،ﺣﺪﺛﻨﺎ ﳏﻤ ﺪ ﺑ ﻦ ﺑﺸﺎﺭ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ،ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ ،ﺣﺪﺛﻨﺎ ﺍﳊﻜﻢ ﺑﻦ ﻋﺘﻴﺒﺔ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﺪﺍﺩ ﺑﻦ ﺍﳍﺎﺩ) ،(٢ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻻﻣﺮﺃﺓ ﺟﻌﻔﺮ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ$ :ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ﺛﻼﺛﹶﺔ ﺃﻳﺎ ٍﻡ ﻓﺎﻟﺒﺴﻰ ﻣﺎ ﺷﺌﺖِ ،ﺃﻭ ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ﺑ ﻌ ﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ #ﺷﻌﺒﺔ ﺷﻚ. ﻭﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺑ ِﻦ ﺳﻠﻤﺔ ،ﺣﺪﺛﻨﺎ ﺍﳊﺠﺎﺝ ﺑ ﻦ ﺃﺭﻃﺎﺓ) ،(٣ﻋﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﺳﻌﺪِ، ﱮ ج ﺃﻥ ﺗﺒﻜﻰ ﻋﻠﻰ ﺟﻌﻔﺮ ﺖ ﺍﻟﻨ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﺪﺍﺩ ،ﺃﻥ ﺃﲰﺎ َﺀ ﺑﻨﺖ ﻋﻤﻴﺲ ﺍﺳﺘﺄﺫﻧ ِ ﻭﻫﻰ ﺍﻣﺮﺃﺗﻪ ،ﻓﹶﺄ ِﺫ ﹶﻥ ﳍﺎ ﺛﻼﺛ ﹶﺔ ﺃﻳﺎﻡ ،ﰒ ﺑﻌﺚ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻥ ﺗﻄﻬﺮﻯ ﻭﺍﻛﺘﺤﻠﻰ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٣٠٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) .(٢٠٤/٦ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﱂ ﻳﻮﺛﻘﻪ ﻏﲑ ﺍﺑﻦ ﺣﺒﺎﻥ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺇﻻ ﺃﻧﻪ ﻣﺮﺳﻞ. ) (٣ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﻣﻮﺻﻮﻑ ﺑﻜﺜﺮﺓ ﺍﳋﻄﺄ ﻭﺍﻟﺘﺪﻟﻴﺲ ،ﻭﻗﺪ ﻋﻨﻌﻦ.
٤٨٠ ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻧﺎﺳﺦ ﻷﺣﺎﺩﻳﺚ ﺍﻹﺣﺪﺍﺩ ،ﻷﻧﻪ ﺑﻌﺪﻫﺎ ،ﻓﺈﻥ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺕ ﺃﰉ ﺳﻠﻤﺔ ﻭﻻ ﺧﻼﻑ ﺃﻥ ﻣﻮﺕ ﺃﰉ ﺭﻭﺕ ﺣﺪﻳﺚ ﺍﻹﺣﺪﺍﺩ ،ﻭﺃﻧﻪ ج ﺃﻣﺮﻫﺎ ﺑﻪ ﺇﺛﺮ ﻣﻮ ِ ﺕ ﺟﻌﻔﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ. ﺳﻠﻤﺔ ﻛﺎﻥ ﻗﺒﻞ ﻣﻮ ِ ﺱ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻘﻄﻊ ،ﻓﺈﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﺪﺍﺩ ﺑﻦ ﺍﳍﺎﺩ ﻭﺃﺟﺎﺏ ﺍﻟﻨﺎ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺭﺁﻩ ،ﻓﻜﻴﻒ ﻳ ﹶﻘﺪ ﻡ ﺣﺪﻳﹸﺜﻪ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺴﻨﺪﺓ ﺍﻟﱴ ﻻ ﻣﻄﻌﻦ ﻓﻴﻬﺎ؟ ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱏ :ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ،ﻭﻻ ﻳﻌﺎﺭﺽ ﲝﺪﻳﺜﻪ ﺚ ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﺮﺳﺎ ﹸﻥ ﺍﳊﺪﻳﺚ. ﺣﺪﻳ ﹸ ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻹﺣﺪﺍﺩ ﺗﺎﺑﻊ ﻟﻠﻌِﺪﺓ ﺑﺎﻟﺸﻬﻮﺭ ،ﺃﻣﺎ ﺍﳊﺎﻣﻞ ،ﻓﺈﺫﺍ ﺍﻧﻘﻀﻰ ﲪﻠﹸﻬﺎ، ﺏ ﺍﻹﺣﺪﺍﺩ ﻋﻨﻬﺎ ﺍﺗﻔﺎﻗﺎﹰ ،ﻓﺈﻥ ﳍﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ،ﻭﺗﺘﺠﻤﻞ ،ﻭﺗﺘﻄﻴﺐ ﻟﺰﻭﺟﻬﺎ، ﺳﻘﻂ ﻭﺟ ﻮ ﻭﺗﺘﺰﻳﻦ ﻟﻪ ﻣﺎ ﺷﺎﺀﺕ. ﺏ ﻂ ﻭﺟﻮ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻣﺪ ﹸﺓ ﺍﳊﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ،ﻓﻬﻞ ﻳﺴﻘ ﹸ ﺍﻹﺣﺪﺍﺩ ،ﺃﻡ ﻳﺴﺘ ِﻤ ﺮ ﺇﱃ ﺍﻟﻮﺿﻊ؟ ﻗﻴﻞ :ﺑﻞ ﻳﺴﺘ ِﻤﺮ ﺍﻹﺣﺪﺍﺩ ﺇﱃ ﺣﲔ ﺍﻟﻮﺿﻊ ،ﻓﺈﻧﻪ ﻣﻦ ﺗﻮﺍﺑﻊ ﺍﻟﻌﺪﺓ ،ﻭﳍﺬﺍ ﹸﻗﻴﺪ ﲟﺪﺎ ،ﻭﻫﻮ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻌِﺪﺓ ،ﻭﻭﺍﺟﺐ ﻣﻦ ﻭﺍﺟﺒﺎﺎ، ﻓﻜﺎﻥ ﻣﻌﻬﺎ ﻭﺟﻮﺩﹰﺍ ﻭﻋﺪﻣﹰﺎ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻹﺣﺪﺍﺩ ﺗﺴﺘﻮﻯ ﻓﻴﻪ ﲨﻴ ﻊ ﺍﻟﺰﻭﺟﺎﺕ ﺍﳌﺴﻠﻤﺔ ﻭﺍﻟﻜﺎﻓﺮﺓ ،ﻭﺍﳊﹸﺮﺓ ﻭﺍﻷﻣﺔ ،ﻭﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ :ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ .ﺇﻻ ﺃﻥ ﺃﺷﻬﺐ ،ﻭﺍﺑ ﻦ ﻧﺎﻓﻊ ﻗﺎﻻ :ﻻ ﺇﺣﺪﺍﺩ ﻋﻠﻰ ﺍﻟﺬﻣﻴﺔ ،ﻭﺭﻭﺍﻩ ﺃﺷﻬﺐ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﻻ ﺇﺣﺪﺍﺩ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻟﺼﻐﲑﺓ. ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨ ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎ ﱮ ج ﺟﻌﻞ ﺍﻹﺣﺪﺍﺩ ﻣﻦ ﺃﺣﻜﺎﻡ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﻟﻠﱠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻓﻼ ﺗﺪ ﺧ ﹸﻞ ﻓﻴﻪ ﺍﻟﻜﺎﻓﺮﺓﹸ ،ﻭﻷﺎ ﻏ ﲑ ﻣﻜﻠﱠﻔﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻔﺮﻭﻉ. ﻗﺎﻟﻮﺍ :ﻭﻋﺪﻭ ﻟﹸﻪ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺍﳌﻄﻠﻖ ﺇﱃ ﺍﳋﺎﺹ ﺍﳌﻘﻴﺪ ﺑﺎﻹﳝﺎﻥ ﻳﻘﺘﻀﻰ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻹﳝﺎﻥ ﻭﻟﻮﺍﺯِﻣﻪ ﻭﻭﺍﺟﺒﺎﺗﻪ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺍﻟﺘﺰﻡ ﺍﻹﳝﺎﻥ ﻓﻬﺬﺍ ﻣﻦ ﺷﺮﺍﺋﻌﻪ ﻭﻭﺍﺟﺒﺎﺗﻪ .ﻭﺍﻟﺘﺤﻘﻴ ﻖ ﺃﻥ ﻧﻔﻰ ِﺣ ﱢﻞ ﺍﻟﻔﻌﻞ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﻘﺘﻀﻰ ﻧﻔ ﻰ ﺣﻜﻤﻪ ﻋﻦ ﺍﻟﻜﻔﺎﺭ،
٤٨١ ﺤﻞﹸ ﻟﻪ ،ﻭﳚﺐ ﺕ ﳍﻢ ﺃﻳﻀﺎﹰ ،ﻭﺇﳕﺎ ﻳﻘﺘﻀﻰ ﺃﻥ ﻣﻦ ﺍﻟﺘﺰﻡ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ،ﻓﻬﺬﺍ ﻻ ﻳ ِ ﻭﻻ ﺇﺛﺒﺎ ﻉ ﺷﺮﺍﺋ ﻊ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﻌﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺃﻥ ﻳﻠﺰﻡ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ،ﻭﻟﻜﻦ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺸﺎﺭ ﺩﺧﻠﻮﻩ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻟﻮ ﻗﻴﻞ :ﻻ ﳛِﻞ ﳌﺆﻣﻦ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﳊ ﺞ ﻭﺍﻟﺰﻛﺎﺓ ،ﻓﻬﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ِﺣ ﱞﻞ ﻟﻠﻜﺎﻓﺮ .ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ $ :ﹶﻻ ﻳﻨﺒﻐﻰ ﻫﺬﹶﺍ ﲔ ،(١)#ﻓﻼ ﻳﺪﻝ ﺃﻧﻪ ﻳﻨﺒﻐﻰ ﻟﻐﲑﻫﻢ .ﻭﻛﺬﺍ ﻗﻮﻟﻪ $ :ﹶﻻ ﻳﻨﺒﻐﻰ ِﻟ ﹾﻠﻤ ﺆ ِﻣ ِﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻤﺘ ِﻘ ﹶﻟﻌﺎﻧﹰﺎ.(٢)# ﺖ ﳌﻦ ﺍﻟﺘﺰﻡ ﺍﻹﳝﺎﻥ، ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ :ﺃﻥ ﺷﺮﺍﺋ ﻊ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻹﳚﺎﺏ ،ﺇﳕﺎ ﺷﺮ ﻋ ﲔ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻯ ﺍﻟﺘﺰﻣﻪ، ﻭﻣﻦ ﱂ ﻳﻠﺘﺰﻣﻪ ﻭﺧﻠﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﻳﻨﻪ ،ﻓﺈﻧﻪ ﻳﺨﻠﻰ ﺑﻴﻨﻪ ﻭﺑ ﻛﻤﺎ ﺧﱢﻠ ﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺻﻠﻪ ﻣﺎ ﱂ ﻳﺤﺎﻛﻢ ﺇﻟﻴﻨﺎ ،ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ، ﺝ ﺍﳌﺴﻠﻢ ،ﻭﻛﺎﻥ ﻭﻟﻜﻦ ﻋﺬ ﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﺍ ﺍﻹﺣﺪﺍﺩ ﻋﻠﻰ ﺍﻟﺬﻣﻴﺔ ،ﺃﻧﻪ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣ ﻖ ﺍﻟﺰﻭ ِ ﻣﻨﻪ ﺇﻟﺰﺍﻣﻬﺎ ﺑﻪ ﻛﺄﺻﻞ ﺍﻟﻌﺪﺓ ،ﻭﳍﺬﺍ ﻻ ﻳﻠﺰﻣﻮﺎ ﺑﻪ ﰲ ِﻋﺪﺎ ﻣِﻦ ﺍﻟﺬﻣﻰ ،ﻭﻻ ﻳﺘﻌﺮﺽ ﳍﺎ ﻓﻴﻬﺎ ،ﻓﺼﺎﺭ ﻫﺬﺍ ﻛﻌﻘﻮﺩﻫﻢ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﻢ ﻳﻠﺰﻣﻮﻥ ﻓﻴﻬﺎ ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻭﺇﻥ ﱂ ﻳﺘﻌﺮﺽ ﻟِﻌﻘﻮﺩِﻫﻢ ﻣﻊ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ،ﻭﻣﻦ ﻳﻨﺎﺯﻋﻬﻢ ﰲ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ :ﺍﻹﺣﺪﺍ ﺩ ﺣﻖ ﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﳍﺬﺍ ﻟﻮ ﺍﺗﻔﻘﺖ ﻫﻰ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﺘﻮﻓﱠﻰ ﻋﻠﻰ ﺳﻘﻮﻃﻪ ﺑﺄﻥ ﺃﻭﺻﺎﻫﺎ ﺑﺘﺮﻛﻪ ،ﱂ ﻳﺴﻘﻂ ،ﻭﻟﺰﻣﻬﺎ ﺍﻹﺗﻴﺎ ﹸﻥ ﺑﻪ ﻓﻬﻮ ﺟﺎ ٍﺭ ﳎﺮﻯ ﺍﻟﻌِﺒﺎﺩﺍﺕ ﻭﻟﻴﺴﺖ ﺍﻟﺬﻣﻴﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ،ﻓﻬﺬﺍ ﺳﺮ ﺍﳌﺴﺄﻟﺔ. ﻓﺼﻞ
ﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ،ﻭﻻ ﺃ ﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻣﺎﺕ ﺳﻴﺪﳘﺎ، ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻹﺣﺪﺍﺩ ﻻ ﳚ ﻷﻤﺎ ﻟﻴﺴﺎ ﺑﺰﻭﺟﲔ .ﻗﺎﻝ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ :ﻻ ﺃﻋﻠﻤﻬﻢ ﳜﺘِﻠﻔﹸﻮﻥ ﰲ ﺫﻟﻚ. ﺺ ﺇﳕﺎ ﺣﺮﻡ ﺤﺪﺍ ﺛﻼﹶﺛ ﹶﺔ ﺃﻳﺎﻡ؟ ﻗﻴﻞ :ﻧﻌﻢ ﳍﻤﺎ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﻟﻨ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﳍﻤﺎ ﺗ ِ ﺍﻹﺣﺪﺍﺩ ﻓﻮﻕ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻭﺝ ،ﻭﺃ ﻭ ﺟﺒﻪ ﺃﺭﺑﻌﺔ ﺃﹶﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺰﻭﺝ، ﺤﺮﻡ ﻋﻠﻴﻬﻦ ،ﻭﻻ ﻓﻴﻤﻦ ﳚﺐ. ﻓﺪﺧﻠﺖ ﺍﻷﻣ ﹸﺔ ﻭﺃ ﻡ ﺍﻟﻮﻟﺪ ﻓﻴﻤﻦ ﳛﻞ ﳍﻦ ﺍﻹﺣﺪﺍﺩ ،ﻻ ﻓﻴﻤﻦ ﻳ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﻌﺘﺪﺓ ِﻣﻦ ﻃﻼﻕ ﺃﻭ ﻭﻁ ِﺀ ﺷﺒﻬﺔ ،ﺃﻭ ﺯﱏ ،ﺃﻭ ﺍﺳﺘﱪﺍﺀ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٠/١٠ﻭﻣﺴﻠﻢ ).(٢٠٧٥ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٥٩٧
٤٨٢ ﺇﺣﺪﺍﺩ؟ ﻗﻠﻨﺎ :ﻫﺬﺍ ﻫﻮ ﺍﳊﻜ ﻢ ﺍﳋﺎﻣﺲ ﺍﻟﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ،ﺃﻧﻪ ﻻ ﺇﺣﺪﺍﺩ ﻋﻠﻰ ﻭﺍﺣﺪ ٍﺓ ﻣﻦ ﺐ ﺍﻟﺰﻭﺟﺎﺕِ ،ﻭﺑﺎﳉﺎﺋﺰ ﻏﲑﻫﻦ ﻫﺆﻻﺀ ،ﻷﻥ ﺍﻟﺴﻨﺔ ﺃﺛﺒﺘﺖ ﻭﻧﻔﺖ ،ﻓﺨﺼﺖ ﺑﺎﻹﺣﺪﺍ ِﺩ ﺍﻟﻮﺍ ِﺟ ِ ﺕ ﺧﺎﺻﺔ ،ﻭﻣﺎ ﻋﺪﺍﳘﺎ ،ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺣﻜﻢ ﺍﻟﺘﺤﺮﱘ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ،ﻓﻤﻦ ﺃﻳﻦ ﻋﻠﻰ ﺍﻷﻣﻮﺍ ِ ﻟﻜﻢ ﺩﺧﻮﻟﹸﻪ ﰲ ﺍﻹﺣﺪﺍﺩ ﻋﻠﻰ ﺍﳌﻄﻠﻘﺔ ﺍﻟﺒﺎﺋﻦ؟ ﻭﻗﺪ ﻗﺎﻝ ﺳﻌﻴ ﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﺃﺑﻮ ﻋﺒﻴﺪ، ﻭﺃﺑﻮ ﺛﻮﺭ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋِﺮﻗﻰ: ﺾ ﺍﻟﻘﻴﺎﺱ ،ﻷﺎ ﻣﻌﺘﺪﺓ ﺑﺎﺋﻦ ﻣِﻦ ﻧﻜﺎﺡ ،ﻓﻠﺰﻣﻬﺎ ﺇﻥ ﺍﻟﺒﺎﺋﻦ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﻹﺣﺪﺍﺩ ،ﻭﻫﻮ ﳏ ﺍﻹﺣﺪﺍﺩ ﻛﺎﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ،ﻷﻤﺎ ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻌِﺪﺓ ،ﻭﺍﺧﺘﻠﻔﺎ ﰲ ﺳﺒﺒﻬﺎ ،ﻭﻷﻥ ﺍﻟﻌِﺪﺓ ﺗﺤﺮ ﻡ ﺐ ﺃﻥ ﺍﻹﺣﺪﺍﺩ ﻣﻌﻘﻮ ﹸﻝ ﺍﳌﻌﲎ ،ﻭﻫﻮ ﺃﻥ ﺇﻇﻬﺎ ﺭ ﺤﺮ ﻣ ﺍﻟﻨﻜﺎﺡ ،ﹶﻓ ﺖ ﺩﻭﺍﻋﻴﻪ .ﻗﺎﻟﻮﺍ :ﻭﻻ ﺭﻳ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﻄﱢﻴﺐ ﻭﺍﳊﹸﻠﻰ ،ﳑﺎ ﻳﺪﻋﻮ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﺮﺟﺎﻝ ،ﻭﻳﺪﻋﻮ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻴﻬﺎ :ﻓﻼ ﻳﺆﻣﻦ ﺃﻥ ﺖ ﻣِﻦ ﺩﻭﺍﻋﻰ ﺫﻟﻚ ،ﻭﺳﺪﺕ ﺇﻟﻴﻪ ﺏ ﰲ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺎ ﺍﺳﺘﻌﺠﺎ ﹰﻻ ﻟﺬﻟﻚ ،ﻓﻤِﻨ ﻌ ﺗﻜ ِﺬ ﺍﻟﺬﺭﻳﻌﺔ ،ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻟﻜﺬﺏ ﰲ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻳﺘﻌﺬﱠﺭ ﺑﻈﻬﻮ ِﺭ ﻣﻮﺕ ﺍﻟﺰﻭﺝ ،ﻭﻛﻮ ِﻥ ﺍﻟﻌِﺪﺓ ﺃﻳﺎ ﻡ ﻣﻌﺪﻭﺩﺓ ،ﲞﻼﻑ ﻋِﺪﺓ ﺍﻟﻄﻼﻕ ،ﻓﺈﺎ ﺑﺎﻷﻗﺮﺍﺀ ﻭﻫﻰ ﻻ ﺗﻌﻠﻢ ﺇﻻ ﻣﻦ ﺟﻬﺘﻬﺎ ،ﻓﻜﺎﻥ ﻁ ﳍﺎ ﺃﻭﱃ. ﺍﻻﺣﺘﻴﺎ ﹸ ﺕ ﺝ ِﻟ ِﻌﺒﺎ ِﺩ ِﻩ ﻭﺍﻟﻄﱠﻴﺒﺎ ِ ﻗﻴﻞ ﻗﺪ ﺃﻧﻜﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻣ ﻦ ﺣ ﺮ ﻡ ِﺯﻳﻨﺘﻪ ﺍﻟﱠﱴ ﹶﺃ ﺧ ﺮ ﻕ .ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺤ ﺮ ﻡ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﺇﻻ ﻣﺎ ﺣﺮﻣﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ، ِﻣ ﻦ ﺍﻟ ﺮ ﺯ ِ ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺣﺮﻡ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ج ﺯﻳﻨﺔ ﺍﻹﺣﺪﺍﺩ ﻋﻠﻰ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﻣﺪﺓ ﺍﻟﻌﺪﺓ، ﻭﺃﺑﺎﺡ ﺭﺳﻮﻟﹸﻪ ﺍﻹﺣﺪﺍ ﺩ ﺑﺘﺮﻛﻬﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻭﺝ ،ﻓﻼ ﳚﻮﺯ ﲢﺮ ﱘ ﻏﲑ ﻣﺎ ﺣﺮﻣﻪ ،ﺑﻞ ﻫﻮ ﻋﻠﻰ ﺃﺻ ِﻞ ﺍﻹﺑﺎﺣﺔ ،ﻭﻟﻴﺲ ﺍﻹﺣﺪﺍ ﺩ ﻣِﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻌﺪﺓ ،ﻭﻻ ﺗﻮﺍﺑﻌﻬﺎ ،ﻭﳍﺬﺍ ﻻ ﳚﺐ ﻋﻠﻰ ﺱ ﺃﻭﱃ ﻣِﻦ ﺍﳌﻮﻃﻮﺀﺓ ﺑﺸﺒﻬﺔ ،ﻭﻻ ﺍﳌﺰﱏ ﺎ ،ﻭﻻ ﺍﳌﺴﺘﱪﺃﺓ ،ﻭﻻ ﺍﻟﺮﺟﻌﻴ ِﺔ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎ ﻕ ﻋِﺪﺓ ﻗﻴﺎﺳﻬﺎ ﻋﻠﻰ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﳌﺎ ﺑﲔ ﺍﻟﻌِﺪﺗﲔ ﻣﻦ ﺍﻟﻘﹸﺮﻭﺀ ﻗﺪﺭﹰﺍ ﺃﻭ ﺳﺒﺒﹰﺎ ﻭﺣﻜﻤﺎﹰ ،ﻓﺈﳊﺎ ﺍﻷﻗﺮﺍﺀ ﺑﺎﻷﻗﺮﺍﺀ ﺃﻭﱃ ﻣﻦ ﺇﳊﺎﻕ ﻋِﺪﺓ ﺍﻷﻗﺮﺍﺀ ﺑﻌِﺪﺓ ﺍﻟﻮﻓﺎﺓ ،ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﺍﻹﺣﺪﺍﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﳌﻴﺖ ﳎ ﺮ ﺩ ﻣﺎ ﺫﻛﺮﰎ ﻣِﻦ ﻃﻠﺐ ﺍﻻﺳﺘﻌﺠﺎﻝ ،ﻓﺈﻥ ﺍﻟﻌﺪﺓ ﻓﻴﻪ ﱂ ﺗﻜﻦ ﺮﺩ ﺍﻟﻌﻠﻢ ﺑﱪﺍﺀ ِﺓ ﺍﻟ ﺮﺣِﻢ ،ﻭﳍﺬﺍ ِﲡﺐ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝ ،ﻭﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﻭﺇﻇﻬﺎﺭ ﺧﻄﺮﻩ ﻭﺷﺮﻓﻪ ،ﻭﺃﻧﻪ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﲟﻜﺎﻥ ،ﻓﺠﻌﻠﺖ ﺍﻟﻌﺪﺓ ﺣﺮﳝﹰﺎ ﻟﻪ ،ﻭﺟﻌﻞ ﺍﻹﺣﺪﺍﺩ ﻣِﻦ ﲤﺎﻡ ﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ ﻭﺗﺄﻛﺪﻩ ،ﻭﻣﺰﻳ ِﺪ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻪ ،ﺣﱴ ﺟﻌﻠﺖ ﺍﻟﺰﻭﺟﺔ ﺃﻭﱃ ﺑﻔﻌﻠﻪ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻣِﻦ
٤٨٣ ﻕ ﺃﺑﻴﻬﺎ ﻭﺍﺑﻨﻬﺎ ﻭﺃﺧﻴﻬﺎ ﻭﺳﺎﺋ ِﺮ ﺃﻗﺎﺭﺎ ،ﻭﻫﺬﺍ ﻣِﻦ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻌﻘ ِﺪ ﻭﺗﺸﺮﻳﻔِﻪ ،ﻭﺗﺄﻛ ِﺪ ﺍﻟﻔﺮ ِ ﻉ ﰲ ﺍﺑﺘﺪﺍﺋﻪ ﺇﻋﻼﻧﻪ ،ﻭﺍﻹﺷﻬﺎ ﺩ ﻋﻠﻴﻪ، ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺴﻔﺎﺡ ﻣﻦ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ ،ﻭﳍﺬﺍ ﺷِ ﺮ ﲔ ﺍﻟﺴﻔﺎﺡ ،ﻭﺷﺮﻉ ﰲ ﺁﺧﺮﻩ ،ﻭﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﺍﻟﻌﺪﺓ ﺏ ﺑﺎﻟﺪﻑ ﻟﺘﺤﻘﻖ ﺍﳌﻀﺎﺩﺓ ﺑﻴﻨﻪ ﻭﺑ ﻭﺍﻟﻀﺮ ﻭﺍﻹﺣﺪﺍﺩ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﰲ ﻏﲑﻩ. ﻓﺼﻞ
ﺺ ﺩﻭﻥ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ ﰲ ﺍﳋﺼﺎﻝ ﺍﻟﱴ ﲡﺘﻨِﺒﻬﺎ ﺍﳊﺎﺩﺓﹸ ،ﻭﻫﻰ ﺍﻟﱴ ﺩﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻨ ﺍﻵﺭﺍ ِﺀ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱴ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻭﻫﻰ ﺃﺭﺑﻌﺔ: ﻑ ﰲ ﲢﺮﳝﻪ ﺲ ﻃِﻴﺒﹰﺎ ،#ﻭﻻ ﺧﻼ ﺃﺣﺪﻫﺎ :ﺍﻟﻄﻴﺐ ﺑﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ $ :ﹶﻻ ﺗﻤ ﻋﻨﺪ ﻣﻦ ﺃﻭﺟﺐ ﺍﻹﺣﺪﺍﺩ ،ﻭﳍﺬﺍ ﳌﺎ ﺧﺮﺟﺖ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻣﻦ ﺇﺣﺪﺍﺩﻫﺎ ﻋﻠﻰ ﺕ ﺃﺑﻴﻬﺎ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﺩﻋﺖ ﺑﻄﻴﺐ ،ﻓﺪﻫﻨﺖ ﻣﻨﻪ ﺟﺎﺭﻳﺔ ،ﰒ ﻣﺴﺖ ﺑﻌﺎﺭﺿﻴﻬﺎ ،ﰒ ﺫﻛﺮ ِ ﺍﳊﺪﻳﺚﹶ ،ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﻄﻴﺐ :ﺍﳌﺴﻚ ،ﻭﺍﻟﻌﻨﱪ ،ﻭﺍﻟﻜﺎﻓﻮﺭ ،ﻭﺍﻟﻨﺪ ،ﻭﺍﻟﻐﺎﻟِﻴﺔ ،ﻭﺍﻟﺰﺑﺎﺩ، ﻭﺍﻟﺬﱠﺭﻳﺮﺓ ،ﻭﺍﻟﺒﺨﻮﺭ ،ﻭﺍﻷﺩﻫﺎﻥ ،ﻛﺪﻫﻦ ﺍﻟﺒﺎﻥ ،ﻭﺍﻟﻮﺭﺩ ﻭﺍﻟﺒﻨﻔﺴﺞ ،ﻭﺍﻟﻴﺎﲰﲔ ،ﻭﺍﳌﻴﺎﻩ ﺍﳌﻌﺘﺼﺮﺓ ﻣﻦ ﺍﻷﺩﻫﺎﻥ ﺍﻟﻄﻴﺒﺔ ،ﻛﻤﺎﺀ ﺍﻟﻮﺭﺩ ،ﻭﻣﺎﺀ ﺍﻟﻘﺮﻧﻔﻞ ،ﻭﻣﺎﺀ ﺯﻫﺮ ﺍﻟﻨﺎﺭﻧﺞ ،ﻓﻬﺬﺍ ﹸﻛﻠﱡﻪ ﻃِﻴﺐ ،ﻭﻻ ﻳﺪ ﺧ ﹸﻞ ﻓﻴﻪ ﺍﻟﺰﻳﺖ ،ﻭﻻ ﺍﻟﺸﲑﺝ ،ﻭﻻ ﺍﻟﺴﻤﻦ ،ﻭﻻ ﺗﻤﺘﻊ ﻣﻦ ﺍﻻﺩﻫﺎﻥ ﺑﺸﻰﺀ ﻣﻦ ﺫﻟﻚ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻊ :ﻭﻫﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ .ﺃﺣﺪﻫﺎ :ﺍﻟﺰﻳﻨﺔ ﰲ ﺑﺪﺎ ،ﻓﻴﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺍﳋﻀﺎﺏ، ﱮ ج ﻧﺺ ﻋﻠﻰ ﺍﳋِﻀﺎﺏ ﻣﻨﺒﻬﹰﺎ ﺑﻪ ﻭﺍﻟﻨﻘﺶ ،ﻭﺍﻟﺘﻄﺮﻳﻒ ،ﻭﺍﳊﹸﻤﺮﺓ ،ﻭﺍﻻﺳﻔﻴﺪﺍﺝ ،ﻓﺈﻥ ﺍﻟﻨ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱴ ﻫﻰ ﺃﻛﺜ ﺮ ﺯﻳﻨﺔ ﻣﻨﻪ ،ﻭﺃﻋﻈ ﻢ ﻓﺘﻨﺔ ،ﻭﺃﺷ ﺪ ﻣﻀﺎﺩﺓ ﳌﻘﺼﻮﺩ ﺍﻹﺣﺪﺍﺩ، ﻭﻣﻨﻬﺎ :ﺍﻟﻜﹸﺤﻞ ،ﻭﺍﻟﻨﻬﻰ ﻋﻨﻪ ﺛﺎﺑﺖ ﺑﺎﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺼﺤﻴﺢ. ﰒ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ :ﻣﻨﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﻻ ﺚ ﺃﻡ ﺳﻠﻤﺔ ﺍﳌﺘﻔﻖ ﻼ ﻭﻻ ﺎﺭﺍﹰ ،ﻭﻳﺴﺎﻋﺪ ﻗﻮﻟﹶﻬﻢ ،ﺣﺪﻳ ﹸ ﺤﻞﹸ ﻭﻟﻮ ﺫﻫﺒﺖ ﻋﻴﻨﺎﻫﺎ ﻻ ﻟﻴ ﹰ ﺗﻜﺘ ِ ﻋﻠﻴﻪ :ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﻋﻴﻨﻬﺎ ،ﻓﹶﺄﺗﻮﺍ ﺍﻟﻨﱮ ج ،ﻓﺎﺳﺘﺄﺫﻧﻮﻩ ﰲ ﺍﻟﻜﺤﻞ ،ﻓﻤﺎ ﺃﺫﻥ ﻓﻴﻪ ،ﺑﻞ ﻗﺎﻝ$ :ﻻ #ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎﹰ ،ﰒ ﺫﻛﺮ ﳍﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻹﺣﺪﺍﺩ ﺍﻟﺒﻠﻴﻎ ﺳﻨﺔﹰ ،ﻭﻳﺼﺒِﺮﻥ ﻋﻠﻰ ﺫﻟﻚ ،ﺃﻓﻼ ﻳﺼﱪﻥ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ.
٤٨٤ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻜﺤﻞ ﻣﻦ ﺃﺑﻠﻎ ﺍﻟﺰﻳﻨﺔ ،ﻓﻬﻮ ﻛﺎﻟﻄﻴﺐ ﺃﻭ ﺃﺷﺪ ﻣﻨﻪ .ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ: ﻒ ﻟﻠﻨﺺ ﻭﺍﳌﻌﲎ ،ﻭﺃﺣﻜﺎ ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻟﻠﺴﻮﺩﺍﺀ ﺃﻥ ﺗﻜﺘﺤﻞ ،ﻭﻫﺬﺍ ﺗﺼﺮﻑ ﻣﺨﺎِﻟ ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻮﺩ ﻭﺍﻟﺒﻴﺾ ،ﻛﻤﺎ ﻻ ﺗﻔﺮﻕ ﺑﲔ ﺍﺍﻟﻄِﻮﺍﻝ ﻭﺍﻟﻘِﺼﺎﺭ ،ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻟﺮﺃﻯ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻯ ﺍﺷﺘﺪ ﻧﻜ ﲑ ﺍﻟﺴﻠﻒ ﻟﻪ ﻭﺫﻣﻬﻢ ﺇﻳﺎﻩ.ﻭﺃﻣﺎ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻛﻤﺎﻟﻚ ،ﻭﺃﲪﺪ، ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﺻﺤﺎﻢ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺍﺿﻄﺮﺕ ﺇﱃ ﺍﻟﻜﺤﻞ ﺑﺎﻹﲦﺪ ﺗﺪﺍﻭﻳﹰﺎ ﻻ ﺚ ﺃﻡ ﺳﻠﻤﺔ ﺍﳌﺘﻘﺪﻡ ﺭﺿﻲ ﻼ ﻭﲤﺴﺤﻪ ﺎﺭﺍﹰ ،ﻭﺣﺠﺘﻬﻢ :ﺣﺪﻳ ﹸ ﺤ ﹶﻞ ﺑﻪ ﻟﻴ ﹰ ﺯﻳﻨﺔ ،ﻓﻠﻬﺎ ﺃﻥ ﺗﻜﺘ ِ ﻚ ﺸﺘ ﺪ ﻋﹶﻠﻴ ِ ﺤﻞﹸ ﺇﻻ ﳌﺎ ﻻ ﺑﺪ ﻣﻨﻪ ،ﻳ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﺈﺎ ﻗﺎﻟﺖ ﰲ ﻛﺤﻞ ﺍﳉﻼﺀ :ﻻ ﺗﻜﺘ ِ ﻓﺘﻜﺘﺤﻠﲔ ﺑﺎﻟﻠﻴﻞ ،ﻭﺗﻐﺴﻠﻴﻨﻪ ﺑﺎﻟﻨﻬﺎﺭ .ﻭﻣﻦ ﺣﺠﺘﻬﻢ :ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺍﻵﺧﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺩﺧﻞ ﻋﻠﻴﻬﺎ ،ﻭﻗﺪ ﺟﻌﻠﺖ ﻋﻠﻴﻬﺎ ﺻﱪﹰﺍ ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺃﻡ ﺐ ﺍﻟ ﻮ ﺟﻪ ،ﻓﻘﺎﻝ :ﹶﻻ ﺳﻠﻤﺔ؟ ﻓﻘﻠﺖ :ﺻﱪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻟﻴﺲ ﻓﻴﻪ ﻃﻴﺐ ﻓﻘﺎﻝ :ﺇﻧﻪ ﻳﺸ ﲡﻌﻠﻴﻪ ﺇﻻ ﺑﺎﻟﱠﻠﻴﻞ ﻭﺗﻨﺰِﻋﻴﻪ ﺑﺎﻟﻨﻬﺎﺭ ،#ﻭﳘﺎ ﺣﺪﻳ ﹲ ﺚ ﻭﺍﺣﺪ ،ﻓﱠﺮﻗﻪ ﺍﻟﺮﻭﺍﺓﹸ ،ﻭﺃﺩﺧﻞ ﻣﺎﻟﻚ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻨﻪ ﰲ $ﻣﻮﻃﺌﻪ #ﺑﻼﻏﺎﹰ ،ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﻤﺮ ﰲ $ﺍﻟﺘﻤﻬﻴﺪ #ﻟﻪ ﻃﺮﻗﹰﺎ ﻳﺸ ﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ، ﺝ ﻣﺎﻟﻚ ﺑﻪ ،ﻭﺃﺩﺧﻠﻪ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ ﰲ ﻛﺘﺒﻬﻢ ،ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﻷﺋﻤﺔﹸ ،ﻭﺃﻗﻞﱡ ﻭﻳﻜﻔﻰ ﺍﺣﺘﺠﺎ ﺩﺭﺟﺎﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻨﺎﹰ ،ﻭﻟﻜﻦ ﺣﺪﻳﺜﹸﻬﺎ ﳍﺬﺍ ﳐﺎﻟﻒ ﰲ ﺍﻟﻈﺎﻫﺮ ﳊﺪﻳﺜﻬﺎ ﺍﳌﺴﻨﺪ ﺍﳌﺘﻔﻖ ﺤﻞﹸ ﲝﺎﻝ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﱂ ﻳﺄﺫﻥ ﻟﻠﻤﺸﺘﻜﻴﺔ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﻻ ﺗﻜﺘ ِ ﻼ ﻭﻻ ﺎﺭﺍﹰ ،ﻭﻻ ﻣِﻦ ﺿﺮﻭﺭﺓ ﻭﻻ ﻏﲑِﻫﺎ ،ﻭﻗﺎﻝ$ :ﻻ ،#ﻣﺮﺗﲔ ﺃﻭ ﻋﻴﻨﻬﺎ ﰲ ﺍﻟﻜﺤﻞ ﻻ ﻟﻴ ﹰ ﺛﻼﺛﺎﹰ ،ﻭﱂ ﻳﻘﻞ :ﺇﻻ ﺃﻥ ﺗﻀﻄﺮ .ﻭﻗﺪ ﺫﻛﺮ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺻﻔﻴﺔ ﺍﺑﻨﺔ ﻋﺒﻴﺪ ،ﺃﺎ ﺍﺷﺘﻜﺖ ﻋﻴﻨﻬﺎ ﻭﻫﻰ ﺣﺎﺩ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻓﻠﻢ ﺗﻜﺘﺤِﻞ ﺣﱴ ﻛﺎﺩﺕ ﻋﻴﻨﺎﻫﺎ ﺗ ﺮ ﻣﺼﺎ ِﻥ).(١ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻭﻫﺬﺍ ﻋﻨﺪﻯ ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﳐﺎﻟﻔﹰﺎ ﳊﺪﻳﺜﻬﺎ ﺍﻵﺧﺮ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺐ ﺇﺑﺎﺣﺘﻪ ﺑﺎﻟﻠﻴﻞ .ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ$ :ﻻ ،#ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﹰﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﺃﻥ ﺗﺮﺗِﻴ ﺍﳊﺪﻳﺜﹶﲔ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻜﺎﺓ ﺍﻟﱴ ﻗﺎﻝ ﻓﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج :ﻻ ،ﱂ ﺗﺒﻠﻎ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﻣِﻨﻬﺎ ﺏ ﻑ ﺫﻫﺎ ﻣﺒﻠﻐﹰﺎ ﻻ ﺑﺪ ﳍﺎ ﻓﻴﻪ ﻣِﻦ ﺍﻟﻜﺤﻞ ،ﻓﻠﺬﻟﻚ ﺎﻫﺎ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﳏﺘﺎﺟﺔ ﻣﻀﻄﺮﺓ ﲣﺎ ﺑﺼﺮﻫﺎ ،ﻷﺑﺎﺡ ﳍﺎ ﺫﻟﻚ ،ﻛﻤﺎ ﻓﻌﻞ ﺑﺎﻟﱴ ﻗﺎﻝ ﳍﺎ$ :ﺍﺟﻌﻠﻴﻪ ﺑﺎﻟﻠﱠﻴ ِﻞ ﻭﺍ ﻣﺴﺤﻴ ِﻪ ﺑﺎﻟﻨﻬﺎ ِﺭ،# ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (٥٩٩/٢ﰲ ﺍﻟﻄﻼﻕ.
٤٨٥ ﻭﺍﻟﻨﻈﺮ ﻳﺸﻬﺪ ﳍﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ،ﻷﻥ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﶈﻈﻮﺭﺍﺕ ﺇﱃ ﺣﺎﻝ ﺍﳌﺒﺎﺡ ﰲ ﺍﻷﺻﻮﻝ، ﻭﳍﺬﺍ ﺟﻌﻞ ﻣﺎﻟﻚ ﻓﺘﻮﻯ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﻔﺴﲑﹰﺍ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺴﻨﺪ ﰲ ﺍﻟﻜﺤﻞ، ﻷﻥ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺭﻭﺗﻪ ،ﻭﻣﺎ ﻛﺎﻧﺖ ﻟِﺘﺨﺎِﻟﻔﹶﻪ ﺇﺫﺍ ﺻ ﺢ ﻋﻨﺪﻫﺎ ،ﻭﻫﻰ ﺃﻋﻠ ﻢ ﺑﺘﺄﻭﻳﻠﻪ ﻭﳐﺮﺟﻪ ،ﻭﺍﻟﻨﻈ ﺮ ﻳﺸﻬﺪ ﻟﺬﻟﻚ ،ﻷﻥ ﺍﳌﻀﻄﺮ ﺇﱃ ﺷﻰﺀ ﻻ ﻳﺤﻜﻢ ﻟﻪ ﲝﻜﻢ ﺍﳌﺮﻓﱠﻪ ﺍﳌﺘﺰﻳﻦ ﺑﺎﻟﺰﻳﻨﺔ ،ﻭﻟﻴﺲ ﺍﻟﺪﻭﺍﺀ ﻭﺍﻟﺘﺪﺍﻭﻯ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﰲ ﺷﻰﺀ ،ﻭﺇﳕﺎ ﻧﻬﻴﺖ ﺍﳊﺎﺩﺓ ﻋﻦ ﺍﻟﺰﻳﻨﺔ ﻻ ﻋﻦ ﺍﻟﺘﺪﺍﻭﻯ ،ﻭﺃ ﻡ ﺳﻠﻤ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﻋﻠﻢ ﲟﺎ ﺭﻭﺕ ﻣﻊ ﺻﺤﺘﻪ ﰲ ﺍﻟﻨﻈﺮ ،ﻭﻋﻠﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟﻔﻘﻪ ،ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ. ﻭﻗﺪ ﺫﻛﺮ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ $ﻣﻮﻃﺌﻪ :#ﺃﻧﻪ ﺑﻠﻐﻪ ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ،ﺃﻤﺎ ﻛﺎﻧﺎ ﻳﻘﻮﻻﻥ ﰲ ﺍﳌﺮﺃﺓ ﻳﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ :ﺇﺎ ﺇﺫﺍ ﺧﺸﻴﺖ ﻋﻠﻰ ﺑﺼﺮﻫﺎ ﻣِﻦ ﺭﻣ ٍﺪ ﺑﻌﻴﻨﻴﻬﺎ ،ﺃﻭ ﺷﻜﻮﻯ ﺃﺻﺎﺑﺘﻬﺎ ،ﺃﺎ ﺗﻜﺘﺤﻞ ﻭﺗﺘﺪﺍﻭﻯ ﺑﺎﻟﻜﺤﻞ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻃﻴﺐ .ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻷﻥ ﺍﻟﻘﺼﺪ ﺇﱃ ﺍﻟﺘﺪﺍﻭﻯ ﻻ ﺇﱃ ﺍﻟﺘﻄﻴﺐ ،ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ. ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﺍﻟﺼﱪ ﻳﺼﻔﺮ ،ﻓﻴﻜﻮﻥ ﺯﻳﻨﺔ ،ﻭﻟﻴﺲ ﺑﻄﻴﺐ ،ﻭﻫﻮ ﻛﺤﻞ ﺍﳉﻼﺀ ،ﻓﺄﺫﻧﺖ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻟﻠﻤﺮﺃﺓ ﺑﺎﻟﻠﻴﻞ ﺣﻴﺚ ﻻ ﺗﺮﻯ ،ﻭﲤﺴﺤﻪ ﺑﺎﻟﻨﻬﺎﺭ ﺣﻴﺚ ﻳﺮﻯ ،ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺷﺒﻬﻪ. ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﰲ $ﺍﳌﻐﲎ :#ﻭﺇﳕﺎ ﺗﻤﻨﻊ ﺍﳊﺎﺩ ﹸﺓ ﻣِﻦ ﺍﻟﻜﹸﺤﻞ ﺑﺎﻹﲦﺪ ،ﻷﻧﻪ ﲢﺼﻞ ﺑﻪ ﺍﻟﺰﻳﻨﺔ ،ﻓﺄﻣﺎ ﺍﻟﻜﹸﺤﻞ ﺑﺎﻟﺘﻮﺗﻴﺎ ﻭﺍﻟﻌﱰﹶﺭﻭﺕ ﻭﳓﻮﳘﺎ ،ﻓﻼ ﺑﺄﺱ ﺑﻪ ،ﻷﻧﻪ ﻻ ﺯﻳﻨ ﹶﺔ ﻓﻴﻪ، ﺼِﺒ ِﺮ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ ﻣﻦ ﺑﻞ ﻳ ﹶﻘﺒﺢ ﺍﻟﻌﲔ ﻭﻳﺰﻳﺪﻫﺎ ﻣﺮﻫﹰﺎ .ﻗﺎﻝ :ﻭﻻ ﺗﻤﻨﻊ ﻣِﻦ ﺟﻌﻞ ﺍﻟ ﱮ ج :ﺇﻧﻪ ﺑﺪﺎ ،ﻷﻧﻪ ﺇﳕﺎ ﻣِﻨ ﻊ ﻣﻨﻪ ﰲ ﺍﻟﻮﺟﻪ ،ﻷﻧﻪ ﻳﺼﻔﺮﻩ ،ﻓﻴﺸﺒﻪ ﺍﳋﻀﺎﺏ ،ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻨ ﻳﺸﺐ ﺍﻟﻮﺟﻪ. ﻒ ﺍﻹﺑﻂ ،ﻭﺣﻠ ِﻖ ﺍﻟﺸﻌﺮ ﺍﳌﻨﺪﻭﺏ ﺇﱃ ﺣﻠﻘﻪ، ﻗﺎﻝ :ﻭﻻ ﺗﻤﻨﻊ ﻣِﻦ ﺗﻘﻠﻴﻢ ﺍﻷﻇﻔﺎﺭ ،ﻭﻧﺘ ِ ﺚ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﻷﻧﻪ ﻳﺮﺍﺩ ﻭﻻ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ ﺑﺎﻟﺴﺪﺭ ،ﻭﺍﻻﻣﺘﺸﺎﻁ ﺑﻪ ،ﳊﺪﻳ ِ ﻟﻠﺘﻨﻈﻴﻒ ﻻ ﻟﻠﺘﻄﻴﺐ ،ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﱏﺀ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ ﰲ $ﻣﺴﺎﺋﻠﻪ #ﻗﻴﻞ ﻷﰉ ﻋﺒﺪ ﺼﺒِﺮ ﺇﺫﺍ ﺤﻞﹸ ﺑﺎﻹﲦﺪ؟ ﻗﺎﻝ :ﻻ ،ﻭﻟﻜﻦ ﺇﻥ ﺃﺭﺍﺩﺕ ،ﺍﻛﺘﺤﻠﺖ ﺑﺎﻟ ﺍﻟﻠﱠﻪ :ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺗﻜﺘ ِ ﺧﺎﻓﺖ ﻋﻠﻰ ﻋﻴﻨﻬﺎ ﻭﺍﺷﺘﻜﺖ ﺷﻜﻮﻯ ﺷﺪﻳﺪﺓ. ﻓﺼﻞ
٤٨٦ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱏ :ﺯﻳﻨ ﹸﺔ ﺍﻟﺜﻴﺎﺏ ،ﻓﻴﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻣﺎ ﺎﻫﺎ ﻋﻨﻪ ﺍﻟﻨﱮ ج ،ﻭﻣﺎ ﻫﻮ ﺃﻭﱃ ﺑﺎﳌﻨﻊ ﺼﺒﻮﻏﹰﺎ .#ﻭﻫﺬﺍ ﻳﻌﻢ ﺍﳌﻌﺼﻔﺮ ﻣﻨﻪ ،ﻭﻣﺎ ﻫﻮ ﻣﺜﻠﹸﻪ .ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ$ :ﻭ ﹶﻻ ﺗ ﹾﻠﺒﺲ ﹶﺛﻮﺑﹰﺎ ﻣ ﻭﺍﳌﺰﻋﻔﺮ ،ﻭﺳﺎﺋ ﺮ ﺍﳌﺼﺒﻮﻍ ﺑﺎﻷﲪﺮ ﻭﺍﻷﺻﻔﺮ ،ﻭﺍﻷﺧﻀﺮ ،ﻭﺍﻷﺯﺭﻕ ﺍﻟﺼﺎﰱ ،ﻭﻛﻞ ﻣﺎ ﺼ ﹶﻔ ﺮ ِﻣ ﻦ ﺍﻟﺜﱢﻴﺎﺏِ،ﻭﻻ ﻳﺼﺒﻎ ﻟﻠﺘﺤﺴﲔ ﻭﺍﻟﺘﺰﻳﲔ .ﻭﰱ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ $ :ﻭ ﹶﻻ ﺗ ﹾﻠﺒﺲ ﺍﳌﹸ ﻌ ﺍﳌﹸ ﻤﺸﻖ.# ﻭﻫﻬﻨﺎ ﻧﻮﻋﺎﻥ ﺁﺧﺮﺍﻥ .ﺃﺣﺪﳘﺎ :ﻣﺄﺫﻭﻥ ﻓﻴﻪ ،ﻭﻫﻮ ﻣﺎ ﻧﺴﺞ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺻﺒﻎ ﻣﻦ ﺧﺰ ،ﺃﻭ ﻗﺰ ،ﺃﻭ ﻗﻄﻦ ،ﺃﻭ ﻛﺘﺎﻥ ،ﺃﻭ ﺻﻮﻑ ،ﺃﻭ ﻭﺑﺮ ،ﺃﻭ ﺷﻌﺮ ،ﺃﻭ ﺻﺒﻎ ﻏﺰﻟﻪ ﻭﻧﺴﺞ ﻣﻊ ﻏﲑﻩ ﻛﺎﻟﱪﻭﺩ. ﻭﺍﻟﺜﺎﱏ :ﻣﺎ ﻻ ﻳﺮﺍﺩ ﺑﺼﺒﻐﻪ ﺍﻟﺰﻳﻨﺔ ﻣﺜﻞ ﺍﻟﺴﻮﺍﺩ ،ﻭﻣﺎ ﺻﺒﻎ ﻟﺘﻘﺒﻴﺢ ،ﺃﻭ ﻟﻴﺴﺘﺮ ﺍﻟﻮﺳﺦ، ﻓﻬﺬﺍ ﻻ ﳝﻨﻊ ﻣﻨﻪ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﰲ ﺍﻟﺜﻴﺎﺏ ﺯﻳﻨﺘﺎﻥ .ﺇﺣﺪﺍﳘﺎ :ﲨﺎﻝ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﺍﻟﻼﺑﺴﲔ، ﺏ ﺯﻳﻨﺔ ﳌﻦ ﻳﻠﺒﺴﻬﺎ ،ﻭﺇﳕﺎ ﻧﻬﻴﺖ ﺍﳊﺎﺩ ﹸﺓ ﻋﻦ ﺯﻳﻨﺔ ﺑﺪﺎ ،ﻭﱂ ﺗﻨﻪ ﻋﻦ ﻭﺍﻟﺴﺘﺮﺓ ﻟﻠﻌﻮﺭﺓ .ﻓﺎﻟﺜﻴﺎ ﺳﺘﺮ ﻋﻮﺭﺎ ،ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﻠﺒﺲ ﹸﻛ ﱠﻞ ﺛﻮ ٍ ﺏ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ،ﻷﻥ ﺍﻟﺒﻴﺎﺽ ﻟﻴﺲ ﲟﺰﻳﻦ ،ﻭﻛﺬﻟﻚ ﻑ ﻭﺍﻟﻮﺑﺮ ،ﻭﻛﻞ ﻣﺎ ﻳﻨﺴﺞ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﱂ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺻِﺒﻎ ﻣﻦ ﺧﺰ ﺃﻭ ﻏﲑﻩ، ﺍﻟﺼﻮ ﻭﻛﺬﻟﻚ ﹸﻛﻞﱡ ﺻﺒﻎ ﱂ ﻳﺮﺩ ﺗﺰﻳﲔ ﺍﻟﺜﻮﺏ ﻣﺜﻞ ﺍﻟﺴﻮﺍﺩ ،ﻭﻣﺎ ﺻﺒﻎ ﻟﺘﻘﺒﻴﺤﻪ ،ﺃﻭ ﻟﻨﻔﻰ ﺍﻟﻮﺳﺦ ﻋﻨﻪ ،ﻓﺄﻣﺎ ﻛﺎﻥ ﻣِﻦ ﺯﻳﻨﺔ ،ﺃﻭ ﻭﺷﻰ ﰲ ﺛﻮﺑﻪ ﺃﻭ ﻏﲑﻩ ﻓﻼ ﺗﻠﺒﺴﻪ ﺍﳊﺎﺩﺓ ،ﻭﺫﻟﻚ ﻟِﻜﻞ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ،ﻛﺒﲑﺓ ﺃﻭ ﺻﻐﲑﺓ ،ﻣﺴﻠﻤﺔ ﺃﻭ ﺫﻣﻴﺔ .ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻭﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﳓﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﺗﻠﺒﺲ ﺛﻮﺏ ﻋﺼﺐ ﻭﻻ ﺧﺰ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺼﺒﻮﻏﹰﺎ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺑﻪ ﺍﻟﺰﻳﻨﺔ ،ﻭﺇﻥ ﱂ ﺗﺮﺩ ﺑﻠﺒﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺼﺒﻮﻍ ﺍﻟﺰﻳﻨﺔ ،ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﻠﺒﺴﻪ .ﻭﺇﺫﺍ ﺍﺷﺘﻜﺖ ﻋﻴﻨﻬﺎ ،ﺍﻛﺘﺤﻠﺖ ﻚ ﻋﻴﻨﻬﺎ ،ﱂ ﺗﻜﺘﺤﻞ. ﺑﺎﻷﺳﻮﺩ ﻭﻏﲑﻩ ،ﻭﺇﻥ ﱂ ﺗﺸﺘ ِ ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ :ﻭﻻ ﺗﺘﺰﻳﻦ ﺍﳌﻌﺘﺪﺓ ،ﻭﻻ ﺤﻞﹸ ﺑﻜﹸﺤﻞ ﺯِﻳﻨﺔ ،ﻭﺗﺪﻫ ﻦ ﺑﺪﻫﻦ ﻟﻴﺲ ﻓﻴﻪ ﻃﻴﺐ ،ﻭﻻ ﺗﺘﻄﻴﺐ ﺑﺸﻰﺀ ﻣﻦ ﺍﻟﻄﻴﺐ ،ﻭﻻ ﺗﻜﺘ ِ ﻑ ﻟﻌﻠﻪ ﺃﻥ ﺏ ﻣﺴﻜﺎﹰ ،ﻭﻻ ﺯﻋﻔﺮﺍﻧﹰﺎ ﻟﻠﻄﻴﺐ ،ﻭﺍﳌﻄﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﲔ ﺗﺘﺰﻳﻦ ،ﻭﺗﺘﺸﻮ ﺗﻘ ﺮ
٤٨٧ ﻳﺮﺍﺟﻌﻬﺎ. ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺴﺎﺋﻠﻪ :ﲰﻌﺖ ﺃﲪﺪ ﻗﺎﻝ :ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ،ﻭﺍﳌﻄﻠﻘ ﹸﺔ ﺛﻼﺛﺎﹰ، ﺐ ﻭﺍﻟﺰﻳﻨﺔ. ﱭ ﺍﻟﻄﻴ ﻭﺍﶈﺮﻣﺔ ﳚﺘﻨ ﺖ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻗﻠﺖ :ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﻗﺎﻝ ﺣﺮﺏ ﰲ $ﻣﺴﺎﺋﻠﻪ :#ﺳﺄﻟ ﻭﺍﳌﻄﻠﻘﺔ ،ﻫﻞ ﺗﻠﺒﺴﺎﻥ ﺍﻟﺒﺮﺩ ﻟﻴﺲ ﲝﺮﻳﺮ؟ ﻓﻘﺎﻝ :ﻻ ﺗﺘﻄﻴﺐ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ،ﻭﻻ ﺗﺘﺰﻳﻦ ﺑﺰﻳﻨﺔ، ﻭﺷﺪﺩ ﰲ ﺍﻟﻄﻴﺐ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴ ﹰ ﻼ ﻋﻨﺪ ﻃﹸﻬﺮﻫﺎ .ﰒ ﻗﺎﻝ :ﻭﺷﺒﻬﺖ ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺔ ﺛﻼﺛﹰﺎ ﺑﺎﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ،ﻷﻧﻪ ﻟﻴﺲ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ ،ﰒ ﺳﺎﻕ ﺣﺮﺏ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺃ ﻡ ﺳﻠﻤﺔ ﻗﺎﻝ: ﺤﻞﹸ ،ﻭﻻ ﺗﺘﻄﻴﺐ ،ﻭﻻ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﻻ ﺗﻠﺒﺲ ﺍﳌﻌﺼﻔﺮ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ،ﻭﻻ ﲣﺘﻀﺐ ،ﻭﻻ ﺗﻜﺘ ِ ﲤﺘﺸﻂ ﺑﻄﻴﺐ. ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﺍﳌﺮﺃﺓ ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﱏﺀ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ ﰲ $ﻣﺴﺎﺋﻠﻪ :#ﺳﺄﻟ ﺐ ﰲ ﻋﺪﺎ ،ﺃﻭ ﺗﺪﻫﻦ ﰲ ﻋﺪﺎ؟ ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﺑﻪ ،ﻭﺇﳕﺎ ﻛﹸ ِﺮ ﻩ ﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺗﻨﺘ ِﻘ ﺃﻥ ﺗﺘﺰﻳﻦ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻛﻞ ﺩﻫﻦ ﻓﻴﻪ ﻃﻴﺐ ،ﻓﻼ ﺗﺪ ِﻫﻦ ﺑﻪ ،ﻓﻘﺪ ﺩﺍﺭ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺃﻥ ﺍﳌﻤﻨﻮﻉ ﻣﻨﻪ ﻣِﻦ ﺍﻟﺜﻴﺎﺏ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺏ ﻗﻄﻌﺎﹰ ،ﻓﺈﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﻣﻨﻌﺖ ﻣِﻦ ﻟﺒﺎﺱ ﺍﻟﺰﻳﻨﺔ ﻣﻦ ﺃﻯ ﻧﻮﻉ ﻛﺎﻥ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍ ﺍﳌﻌﺼﻔﺮ ﻭﺍﳌﻤﺸﻖ ﻷﺟﻠﻪ ﻣﻔﻬﻮﻡ ،ﻭﺍﻟﻨﱮ ج ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻣﻊ ﺍﳌﺼﺒﻮﻍ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺾ ﻭﺍﻟﱪﻭﺩ ﺍﶈﱪﺓ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻐﺎﻟﻴﺔ ﺍﻷﲦﺎﻥ ﳑﺎ ﻳﺮﺍﺩ ﻟﻠﺰﻳﻨﺔ ﻣﺜﻠﹸﻪ ،ﻭﺃﻭﱃ ﺑﺎﳌﻨﻊ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﺑﻴ ﻻﺭﺗﻔﺎﻋِﻬﻤﺎ ﻭﺗﻨﺎﻫﻰ ﺟﻮﺩﻤﺎ ،ﻛﺎﻥ ﺃﻭﱃ ﺑﺎﳌﻨ ِﻊ ﻣِﻦ ﺍﻟﺜﻮﺏ ﺍﳌﺼﺒﻮﻍ .ﻭﻛﻞ ﻣﻦ ﻋﻘﻞ ﻋﻦ ﺏ ﰲ ﺫﻟﻚ ،ﻻ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ :ﺇﺎ ﲡﺘﻨﺐ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﱂ ﻳﺴﺘ ِﺮ ﺡ ﳍﺎ ﺃﻥ ﺗﻠﺒﺲ ﺑﻌ ﺪ ﻣﺎ ﺷﺎﺀﺕ ﻣﻦ ﺣﺮﻳﺮ ﺃﺑﻴﺾ ﻭﺃﺻﻔﺮ ﻣِﻦ ﻟﻮﻧﻪ ﺍﻟﺬﻯ ﺍﳌﺼﺒﻐﺔ ﻓﻘﻂ ،ﻭﻣﺒﺎ ﺝ ﺲ ﺍﳌﻨﺴﻮ ﱂ ﻳﺼﺒﻎ ،ﻭﺻﻮﻑ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻯ ﻫﻮ ﻟﻮﻧﻪ ،ﻭﻏﲑ ﺫﻟﻚ .ﻭﻣﺒﺎﺡ ﳍﺎ ﺃﻥ ﺗﻠﺒ ﺑﺎﻟﺬﻫﺐ ﻭﺍﳊﹸﻠﻰ ﻛﻠﻪ ﻣِﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﻴﺎﻗﻮﺕ ،ﻭﺍﻟﺰﻣﺮﺩ ﻭﻏﲑ ﺫﻟﻚ ،ﻓﻬﻰ ﲬﺴﺘ ﹸﺔ ﺃﺷﻴﺎﺀ ﲡﺘﻨﺒﻬﺎ ﻓﻘﻂ ،ﻭﻫﻰ :ﺍﻟﻜﺤﻞ ﻛﻠﻪ ﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻟﻐﲑ ﺿﺮﻭﺭﺓ ،ﻭﻟﻮ ﺫﻫﺒﺖ ﻼ ﻭﻻ ﺎﺭﺍﹰ ،ﻭﲡﺘﻨﺐ ﻓﺮﺿﹰﺎ ﹸﻛ ﱠﻞ ﺛﻮﺏ ﻣﺼﺒﻮﻍ ﳑﺎ ﻳﻠﺒﺲ ﰲ ﺍﻟﺮﺃﺱ ﻭﺍﳉﺴﺪ، ﻋﻴﻨﺎﻫﺎ ﻻ ﻟﻴ ﹰ ﺃﻭ ﻋﻠﻰ ﺷﻰﺀ ﻣﻨﻪ ،ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﺴﻮﺍﺩ ﻭﺍﳋﻀﺮﺓ ،ﻭﺍﳊﹸﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ ،ﻭﻏﲑ ﺫﻟﻚ ،ﺇﻻ ﺍﻟﻌﺼﺐ ﻭﺣﺪﻩ ﻭﻫﻰ ﺛﻴﺎﺏ ﻣﻮﺷﺎﺓ ﺗﻌﻤﻞ ﰲ ﺍﻟﻴﻤﻦ ،ﻓﻬﻮ ﻣﺒﺎﺡ ﳍﺎ .ﻭﲡﺘﻨﺐ ﺃﻳﻀﹰﺎ :ﻓﺮﺿﹰﺎ ﺏ ﹸﻛﻠﱠﻪ ﲨﻠﺔ ،ﻭﲡﺘﻨﺐ ﺍﻻﻣﺘﺸﺎﻁ ﺣﺎﺷﺎ ﺍﻟﺘﺴﺮﻳﺢ ﺑﺎﳌﺸﻂ ﻓﻘﻂ ،ﻓﻬﻮ ﺣﻼ ﹲﻝ ﳍﺎ، ﺍﳋﻀﺎ
٤٨٨ ﺐ ﹸﻛﻠﱠﻪ ،ﻭﻻ ﺗﻘﺮﺏ ﺷﻴﺌﹰﺎ ﺣﺎﺷﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﻗﺴﻂ ﺃﻭ ﺃﻇﻔﺎﺭ ﻋﻨﺪ ﻭﲡﺘﻨﺐ ﺃﻳﻀﹰﺎ :ﻓﺮﺿﹰﺎ ﺍﻟﻄﻴ ﻃﻬﺮﻫﺎ ﻓﻘﻂ ،ﻓﻬﺬﻩ ﺍﳋﻤﺴﺔ ﺍﻟﱴ ﺫﻛﺮﻫﺎ ﺣﻜﻴﻨﺎ ﻛﻼﻣﻪ ﻓﻴﻬﺎ ﺑﻨﺼﻪ. ﺐ ﻣﻨﻪ ﲢﺮ ﱘ ﻟﺒﺲ ﺛﻮﺏ ﺃﺳﻮ ﺩ ﻋﻠﻴﻬﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﰲ ﺷﻰﺀ ،ﻭﺇﺑﺎﺣ ﹸﺔ ﻭﻟﻴﺲ ﺑﻌﺠﻴ ٍ ﺛﻮﺏ ﻳﺘﻘﺪ ﺫﻫﺒﹰﺎ ﻭﻟﺆﻟﺆﹰﺍ ﻭﺟﻮﻫﺮﺍﹰ ،ﻭﻻ ﲢﺮ ﱘ ﺍﳌﺼﺒﻮﻍ ﺍﻟﻐﻠﻴﻆ ﳊﻤﻞ ﺍﻟﻮﺳﺦ ،ﻭﺇﺑﺎﺣﺔ ﺍﳊﺮﻳﺮ ﺍﻟﺬﻯ ﻳﺄﺧﺬ ﺑﺎﻟﻌﻴﻮﻥ ﺣﺴﻨﻪ ﻭﺎﺅﻩ ﻭﺭﻭﺍﺅﻩ ،ﻭﺇﳕﺎ ﺍﻟﻌﺠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ :ﻫﺬﺍ ﺩﻳ ﻦ ﺍﻟﻠﱠﻪ ﰲ ﻑ ﺍﳊﺪﻳﺚ ﺐ ﻣﻦ ﻫﺬﺍ ﺇﻗﺪﺍﻣﻪ ﻋﻠﻰ ﺧﻼ ِ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺃﻧﻪ ﻻ ﻳﺤﻞﱡ ﻷﺣﺪ ﺧﻼﻓﻪ .ﻭﺃﻋﺠ ﺐ ﻣﻦ ﻫﺬﺍ ،ﺃﻧﻪ ﺫﻛﺮ ﺍﳋ ﱪ ﺑﺬﻟﻚ ،ﰒ ﳊﻠِﻰ .ﻭﺃﻋﺠ ﺍﻟﺼﺤﻴﺢ ﰲ ﻴﻪ ج ﳍﺎ ﻋﻦ ﻟﺒﺎﺱ ﺍ ﹸ ﺼ ﺢ ﺫﻟﻚ ،ﻷﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻭﻟﻮ ﺻﺢ ﻟﻘﻠﻨﺎ ﻗﺎﻝ :ﻭﻻ ﻳ ِ ﺑﻪ. ﹶﻓِﻠﻠﱠﻪ ﻣﺎ ﻟﻘﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﻣﻦ ﺃﰉ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ،ﻭﻫﻮ ﻣِﻦ ﺍﳊﻔﺎﻅ ﺍﻷﺛﺒﺎﺕ ﺏ ﺍﻟﺼﺤﻴﺢ ،ﻭﻓﻴﻬﻢ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﺍﺗﻔﻖ ﺍﻷﺋﻤ ﹸﺔ ﺍﻟﺴﺘﺔ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺣﺪﻳﺜﻪ ،ﻭﺍﺗﻔﻖ ﺃﺻﺤﺎ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﲝﺪﻳﺜﻪ ،ﻭﺷﻬﺪ ﻟﻪ ﺍﻷﺋﻤ ﹸﺔ ﺑﺎﻟﺜﻘﺔ ﻭﺍﻟﺼﺪﻕ ،ﻭﱂ ﻳﺤﻔﻆ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻓﻴﻪ ﺟﺮﺡ ﻭﻻ ﺧﺪﺵ ،ﻭﻻ ﻳﺤﻔﻆ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﶈﺪﺛﲔ ﻗﻂ ﺗﻌﻠﻴ ﹸﻞ ﺣﺪﻳﺚ ﺭﻭﺍﻩ، ﻭﻻ ﺗﻀﻌﻴﻔﹸﻪ ﺑﻪ .ﻭﻗﺮﻯﺀ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰉ ﺍﳊﺠﺎﺝ ﺍﳊﺎﻓﻆ ﰲ $ﺍﻟﺘﻬﺬﻳﺐ #ﻭﺃﻧﺎ ﺃﲰﻊ :ﻗﺎﻝ: ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﳋﺮﺍﺳﺎﱏ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳍﺮﻭﻯ ﻭﻟﺪ ﺮﺍﺓ ،ﻭﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ ﻭﹶﻗ ِﺪ ﻡ ﺑﻐﺪﺍﺩ ،ﻭﺣﺪﺙ ﺎ ،ﰒ ﺳﻜﻦ ﲟﻜﺔ ﺣﱴ ﻣﺎﺕ ﺎ ،ﰒ ﺫﻛﺮ ﻋﻤﻦ ﺭﻭﻯ ،ﻭﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ،ﰒ ﻗﺎﻝ :ﻗﺎﻝ ﻧﻮﺡ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﳌﺮﻭﺯﻯ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﺻﺤﻴ ﺢ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻭﺃﰉ ﺣﺎﰎ :ﺛﻘﺔ، ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﻻ ﺑﺄﺱ ﺑﻪ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻌِﺠﻠﻰ، ﻕ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻰ :ﻛﺎﻥ ﺛﻘﺔ ﰲ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﺻﺪﻭ ﺍﳊﺪﻳﺚ ،ﰒ ﱂ ﺗﺰﻝ ﺍﻷﺋﻤﺔ ﻳﺸﺘﻬﻮﻥ ﺣﺪﻳﺜﻪ ،ﻭﻳﺮﻏﺒﻮﻥ ﻓﻴﻪ ،ﻭﻳﻮﺛﻘﻮﻧﻪ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺛﻘﺔ ﺲ ﺍﻟﺮﻭﺍﻳﺔ ،ﻛﺜ ﲑ ﺍﻟﺴﻤﺎﻉ ،ﻣﺎ ﻛﺎﻥ ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ :ﻛﺎﻥ ﺻﺤﻴ ﺢ ﺍﳊﺪﻳﺚ ،ﺣ ﲞﺮﺍﺳﺎﻥ ﺃﻛﺜﺮ ﺣﺪﺛﹰﺎ ﻣﻨﻪ ،ﻭﻫﻮ ﺛﻘﺔ ،ﻭﺭﻭﻯ ﻟﻪ ﺍﳉﻤﺎﻋﺔ .ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﺍﻟﻘﺎﺿﻰ: ﻛﺎﻥ ﻣِﻦ ﺃﻧﺒﻞ ﻣ ﻦ ﺣﺪﺙ ﲞﺮﺍﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ ،ﻭﺃﻭﺛﻘﻬﻢ ،ﻭﺃﻭﺳﻌﻬﻢ ﻋﻠﻤﹰﺎ .ﻭﻗﺎﻝ ﺍﳌﺴﻌﻮﺩﻯ :ﲰﻌﺖ ﻣﺎﻟﻚ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ :ﻣﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ﻦ ﻃﻬﻤﺎﻥ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔ ﲟﻜﺔ ﻭﱂ ﳜﻠﻒ ﻣﺜﻠﻪ.
٤٨٩ ﻭﻗﺪ ﺃﻓﱴ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﲟﺎ ﻫﻮ ﻣﻄﺎﺑﻖ ﳍﺬﻩ ﺍﻟﻨﺼﻮﺹ ،ﻭﻛﺎﺷﻒ ﻋﻦ ﺨﺘﻀِﺐ، ﺤﻞﹸ ،ﻭﻻ ﺗﺘﻄﻴﺐ ،ﻭﻻ ﺗ ﻣﻌﻨﺎﻫﺎ ﻭﻣﻘﺼﻮﺩﻫﺎ ،ﻓﺼﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺗﻜﺘ ِ ﻭﻻ ﺗﻠﺒﺲ ﺍﳌﻌﺼﻔﺮ ،ﻭﻻ ﺛﻮﺑﹰﺎ ﻣﺼﺒﻮﻏﺎﹰ ،ﻭﻻ ﺑﺮﺩﺍﹰ ،ﻭﻻ ﺗﺘﺰﻳﻦ ﺑِﺤﻠﻰ ،ﺷﻴﺌﹰﺎ ﺗﺮﻳﺪ ﺑﻪ ﺍﻟﺰﻳﻨﺔ، ﺤﻞﹸ ﺑﻜﹸﺤﻞ ﺗﺮﻳﺪ ﺑﻪ ﺍﻟﺰﻳﻨﺔ ،ﺇﻻ ﺃﻥ ﺗﺸﺘﻜﻰ ﻋﻴﻨﻬﺎ. ﻭﻻ ﺗﻜﺘ ِ ﻭﺻ ﺢ ﻋﻨﻪ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻀﺐ ﻭﻻ ﺗﻜﺘﺤﻞ ،ﻭﻻ ﺗﻠﺒﺲ ﺛﻮﺑﹰﺎ ﺲ ﻋﻨﻬﺎ ﻃﻴﺒﺎﹰ ،ﻭﻻ ﲣﺘ ِ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﻭﻻ ﲤ ﺐ ﺑﻪ. ﻣﺼﺒﻮﻏﹰﺎ ﺇﻻ ﺛﻮﺏ ﻋﺼﺐ ﺗﺘﺠﻠﺒ ﺏ ﺍﳌﺼﺒﻐﺔ ﺇﻻ ﺍﻟ ﻌ ﺼﺐ ،ﻭﻻ ﲤﺲ ﻃﻴﺒﹰﺎ ﺇﻻ ﺃﺩﱏ ﺲ ﺍﻟﺜﻴﺎ ﻭﺻﺢ ﻋﻦ ﺃ ﻡ ﻋﻄﻴﺔ :ﻻ ﺗﻠﺒ ﺤﻞﹸ ﺑﻜﺤﻞ ﺯﻳﻨﺔ. ﺍﻟﻄﻴﺐ ﺑﺎﻟﻘﹸﺴﻂ ﻭﺍﻷﻇﻔﺎﺭ ،ﻭﻻ ﺗﻜﺘ ِ ﺐ ﻭﺍﻟﺰﻳﻨﺔ. ﺐ ﺍﻟﻄﻴ ﻭﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﲡﺘِﻨ ﻭﺻﺢ ﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻻ ﺗﻠﺒﺲ ﻣِﻦ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺼﺒﻐﺔ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﺐ. ﺤﻞﹸ ،ﻭﻻ ﺗﻠﺒﺲ ﺣﻠﻴﺎﹰ ،ﻭﻻ ﲣﺘﻀﺐ ،ﻭﻻ ﺗﺘﻄﻴ ﺗﻜﺘ ِ ﺏ ﻃﻴﺒﺎﹰ ،ﻭﻻ ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻻ ﺗﻠﺒﺲ ﻣﻌﺼﻔﺮﺍﹰ ،ﻭﻻ ﺗﻘ ﺮ ﺐ. ﺼ ِ ﺏ ﺍﻟ ﻌ ﺗﻜﺘﺤﻞ ،ﻭﻻ ﺗﻠﺒﺲ ﺣﻠﻴﺎﹰ ،ﻭﺗﻠﺒﺲ ﺇﻥ ﺷﺎﺀﺕ ﺛﻴﺎ ﻓﺼﻞ ﺐ اﻟﺰوﺟ ُﺔ اﻟﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ وأﻣﺎ اﻟﻨﱢﻘﺎبُ ،ﻓﻘﺎل اﻟﺨِﺮﻗﻰ ﻓﻲ $ﻣﺨﺘﺼﺮﻩ :#وﺗﺠﺘ ِﻨ ُ ﻞ ﺑﺎﻹﺛﻤﺪ ،واﻟﻨﱢﻘﺎب. زوﺟﻬﺎ اﻟﻄﻴﺐَ ،واﻟﺰﻳﻨﺔ ،واﻟﺒﻴﺘﻮﺗﺔ ﻓﻲ ﻏﻴﺮ ﻣﻨﺰﻟﻬﺎ ،واﻟﻜُﺤ َ وﻟﻢ أﺟ ْﺪ ﺑﻬﺬا ﻧﺼًﺎ ﻋﻦ أﺣﻤﺪ.وﻗﺪ ﻗﺎل إﺳﺤﺎق اﺑﻦ هﺎﻧﻰء ﻓﻲ $ﻣﺴﺎﺋﻠﻪ :#ﺳﺄﻟﺖ ﺐ ﻓﻲ ﻋِﺪﺗﻬﺎ ،أو ﺗﺪهِﻦ ﻓﻲ ﻋﺪﺗﻬﺎ؟ ﻗﺎل :ﻻ ﺑﺄس ﺑﻪ، أﺑﺎ ﻋﺒﺪ اﻟﻠﱠﻪ ﻋﻦ اﻟﻤﺮأة ﺗﻨﺘ ِﻘ ُ وإﻧﻤﺎ ُآ ِﺮ َﻩ ﻟﻠﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ زوﺟﻬﺎ أن ﺗﺘﺰﻳﱠﻦ .وﻟﻜﻦ ﻗﺪ ﻗﺎل أﺑﻮ داود ﻓﻲ $ﻣﺴﺎﺋﻠﻪ# ﺐ ﻋﻦ اﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ زوﺟﻬﺎ ،واﻟﻤﻄﻠﻘﺔ ﺛﻼﺛﺎً ،واﻟﻤﺤﺮﻣﺔ :ﺗﺠﺘﻨﺒﻦ اﻟﻄﻴ َ واﻟﺰﻳﻨﺔ .ﻓﺠﻌﻞ اﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺑﻤﻨﺰﻟﺔ اﻟﻤﺤﺮﻣﺔ ﻓﻴﻤﺎ ﺗﺠﺘﻨﺒﻪ ،ﻓﻈﺎهﺮ هﺬا أﻧﻬﺎ ﺗﺠﺘﻨﺐ اﻟﻨﻘﺎب ،ﻓﻠﻌﻞ أﺑﺎ اﻟﻘﺎﺳﻢ أﺧﺬ ﻣِﻦ ﻧﺼﻪ هﺬا واﻟﻠﱠﻪ أﻋﻠﻢ وﺑﻬﺬا ﻋﻠﻠﻪ أﺑﻮ ﻣﺤﻤﺪ ﻓﻲ $اﻟﻤﻐﻨﻰ #ﻓﻘﺎل :ﻓﺼﻞ اﻟﺜﺎﻟﺚ ﻓﻴﻤﺎ ﺗﺠﺘﻨﺒﻪ اﻟﺤﺎدة اﻟﻨﻘﺎب ،وﻣﺎ ﻓﻲ ﺤ ِﺮﻣَﺔ ،واﻟﻤﺤﺮﻣﺔ ﺗﻤﺘﻨﻊ ﻣﻦ ﻣﻌﻨﺎﻩ ﻣﺜﻞ اﻟﺒﺮﻗﻊ وﻧﺤﻮﻩ ،ﻷن اﻟﻤﻌﺘﺪة ﻣﺸﺒﻬﺔ ﺑﺎﻟ ُﻤ ْ ذﻟﻚ .وإذا اﺣﺘﺎﺟﺖ إﻟﻰ ﺳﺘﺮ وﺟﻬﻬﺎ،ﺳﺪﻟﺖ ﻋﻠﻴﻪ آﻤﺎ ﺗﻔﻌﻞ اﻟﻤﺤﺮﻣﺔ. ﻓﺼﻞ
٤٩٠ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﺍﻟﺜﻮﺏ ﺇﺫﺍ ﺻﺒ ﹶﻎ ﻏﺰﻟﹸﻪ ﰒ ﻧﺴﺞ ،ﻫﻞ ﳍﺎ ﻟﺒﺴﻪ؟ ﻗﻴﻞ :ﻓﻴﻪ ﻍ ﻭﺟﻬﺎﻥ ،ﻭﳘﺎ ﺍﺣﺘﻤﺎﻻﺕ ﰲ ﺍﳌﻐﲎ ﺃﺣﺪﳘﺎ ﳛﺮﻡ ﻟﺒﺴﻪ ،ﻷﻧﻪ ﺃﺣﺴﻦ ﻭﺃﺭﻓﻊ ﻭﻷﻧﻪ ﻣﺼﺒﻮ ﹲ ﻟﻠﺤﺴﻦ ،ﻓﺄﺷﺒﻪ ﻣﺎ ﺻﺒ ﹶﻎ ﺑﻌﺪ ﻧﺴﺠﻪ ،ﻭﺍﻟﺜﺎﱏ :ﻻ ﳛﺮﻡ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺪﻳﺚ ﺃ ﻡ ﺼ ٍ ﺏ ﻋ ﺐ ،#ﻭﻫﻮ ﻣﺎ ﺻﺒ ﹶﻎ ﻏﺰﻟﹸﻪ ﻗﺒﻞ ﻧﺴﺠﻪ ،ﺫﻛﺮﻩ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ$ :ﺇ ﱠﻻ ﹶﺛ ﻮ ﺖ ﺗﺼﺒﻎ ﺑﻪ ﺍﻟﻘﺎﺿﻰ ،ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻭﺍﻷﻭﻝ ﺃﺻﺢ ،ﻭﺃﻣﺎ ﺍﻟ ﻌﺼﺐ :ﻓﺎﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﻧﺒ ﺍﻟﺜﻴﺎﺏ ،ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻰ :ﺍﻟﻮﺭﺱ ﻭﺍﻟﻌﺼﺐ ﻧﺒﺘﺎﻥ ﺑﺎﻟﻴﻤﻦ ﻻ ﻳﻨﺒﺘﺎﻥ ﺇﻻ ﺑﻪ ،ﻓﺮﺧﺺ ﺍﻟﻨﱮ ج ﻟﻠﺤﺎ ﺩ ِﺓ ﰲ ﻟﺒﺲ ﻣﺎ ﻳﺼﺒﻎ ﺑﺎﻟﻌﺼﺐ ،ﻷﻧﻪ ﰲ ﻣﻌﲎ ﻣﺎ ﻳﺼﺒﻎ ﻟﻐﲑ ﲢﺴﲔ ،ﻛﺎﻷﲪﺮ ﻭﺍﻷﺻﻔﺮ ،ﻓﻼ ﻣﻌﲎ ﻟﺘﺠﻮﻳﺰ ﻟﺒﺴﻪ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺰﻳﻨﺔ ﺑﺼﺒﻐﻪ ،ﻛﺤﺼﻮﳍﺎ ﲟﺎ ﺻﺒﻎ ﺑﻌﺪ ﻧﺴﺠﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺫِﻛ ﺮ ﺣﻜ ِﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻻﺳﺘﱪﺍﺀ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻮ ﻡ ﺣﻨﲔ ﺑﻌﺚ ﺟﻴﺸﹰﺎ ﺇﱃ ﺃﻭﻃﺎﺱ ،ﻓﻠﻘﻰ ﻋﺪﻭﺍﹰ ،ﻓﻘﺎﺗﻠﻮﻫﻢ ،ﻓﻈﻬﺮﻭﺍ ﻋﻠﻴﻬﻢ، ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲢﺮﺟﻮﺍ ﻣﻦ ﻏِﺸﻴﺎﻦ ﻣِﻦ ﺃﺟ ِﻞ ﻭﺃﺻﺎﺑﻮﺍ ﺳﺒﺎﻳﺎ ،ﻓﻜﺄﻥ ﻧﺎﺳﹰﺎ ﻣِﻦ ﺃﺻﺤﺎ ِ ﺕ ِﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﺇ ﱠﻻ ﻣﺎ ﺼﻨﺎ ﺤ ﺃﺯﻭﺍﺟﻬﻦ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﰲ ﺫﻟﻚ﴿ :ﻭﺍ ﹸﳌ )(١ ﻣﹶﻠ ﹶﻜ ﻼ ﹲﻝ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪﻦ . ﺖ ﺃﻳﻤﺎﻧ ﹸﻜ ﻢ ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٢٤ :ﺃﻯ :ﹶﻓ ﻬﻦ ﻟ ﹸﻜ ﻢ ﺣ ﹶ ﱮ ج ﻣ ﺮ ﻭﰱ $ﺻﺤﻴﺤﻪ #ﺃﻳﻀﹰﺎ :ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻨ ﺏ ﻓﹸﺴﻄﺎﻁ ،ﻓﻘﺎﻝ$ :ﹶﻟ ﻌﻠﱠﻪ ﻳﺮﻳﺪ ﹶﺃ ﹾﻥ ﻳِﻠﻢ ﺎ .#ﻓﻘﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻓﻘﺎ ﹶﻝ ﺑﺎﻣﺮﺃ ٍﺓ ﻣﺠ ﺢ ﻋﻠﹶﻰ ﺑﺎ ِ ﺤﻞﱡ ﻒ ﻳ ﻮﺭﹸﺛ ﻪ ﻭﻫ ﻮ ﹶﻻ ﻳ ِ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ج$ :ﹶﻟ ﹶﻘ ﺪ ﻫ ﻤ ﻤﺖ ﹶﺃ ﹾﻥ ﹶﺃﹾﻟ ﻌﻨﻪ ﹶﻟﻌﻨﹰﺎ ﻳ ﺪﺧﻞﹸ ﻣ ﻌﻪ ﹶﻗﺒ ﺮﻩ ،ﹶﻛﻴ ﺤﻞﱡ ﹶﻟﻪ.# ﺨ ِﺪﻣﻪ ﻭﻫ ﻮ ﹶﻻ ﻳ ِ ﺴﺘ ﻒ ﻳ ﹶﻟﻪ ،(٢)ﹶﻛﻴ ﻁ َﺀ ﺍﻟﺴﺒﺎﻳﺎ ﺣﺘﻰ ﱮ ج ﺣﺮﻡ ﻭ ﹾ ﻭﰱ ﺍﻟﺘﺮﻣﺬﻱ :ﻣﻦ ﺣﺪﻳﺚ ﻋِﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ،ﺃﻥ ﺍﻟﻨ ﻳ ﻀ ﻌ ﻦ ﻣﺎ ﰲ ﺑﻄﹸﻮِﻧ ِﻬ ﻦ).(٣ ﻭﰱ $ﺍﳌﺴﻨﺪ ،#ﻭﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ :ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) .(١٤٥٦ﰲ ﺍﻟﺮﺿﺎﻉ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٤٤١ﰲ ﺍﻟﻨﻜﺎﺡ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٥٦٤ﰲ ﺍﻟﺴﲑ.
٤٩١ ﺕ ﺣ ﻤ ٍﻞ ﺣﺘﻰ ﻀﻊ ،ﻭ ﹶﻻ ﹶﻏﻴﺮ ﺫﹶﺍ ِ ﱮ ج ﻗﺎﻝ ﰲ ﺳﺒﺎﻳﺎ ﺃﹶﻭﻃﺎﺱ $ :ﹶﻻ ﺗﻮ ﹶﻃﺄﹸ ﺣﺎ ِﻣ ﹲﻞ ﺣﺘﻰ ﺗ ﺍﻟﻨ ﻀ ﹰﺔ.(١)# ﺾ ﺣﻴ ﺗﺤِﻴ ﱮ ج ﻗﺎﻝ $ :ﻣ ﻦ ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ :ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻳﻔﻊ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻨ ﻛﹶﺎ ﹶﻥ ﻳﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵﺧﺮ ،ﹶﻓ ﹶ ﻼ ﻳﺴﻘﻰ ﻣﺎ َﺀﻩ ﻭﻟﹶﺪ ﹶﻏﻴﺮِﻩ .(٢)#ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ. ﺤﻞﱡ ﻻ ﻣﺮِﻯ ٍﺀ ﻳ ﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺃ ﹾﻥ ﻳ ﹶﻘ ﻊ ﻭﻷﰉ ﺩﺍﻭﺩ ،ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﻳﻀﹰﺎ $ :ﹶﻻ ﻳ ِ ﺴﺘﺒﺮﺋﹶﻬﺎ.# ﺴﺒﻰ ﺣﺘﻰ ﻳ ﻋﻠﹶﻰ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ِﻣ ﻦ ﺍﻟ ﺴﺒﺎﻳﺎ ﺣﺘﻰ ﺤ ﻦ ﹶﺛﻴﺒﹰﺎ ِﻣ ﻦ ﺍﻟ ﻼ ﻳﻨ ِﻜ ﻭﻷﲪﺪ $ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ِﻣﻦ ﺑﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ ﺗﺤِﻴ ﺖ ﺍﻟﻮﻟﻴﺪ ﹸﺓ ﺍﻟﱴ ﺗﻮﻃﹶﺄ، ﺾ .#ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺻﺤﻴﺤﻪ :#ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ :ﺇﺫﺍ ﻭِ ﻫﺒ ِ ﺃﻭ ﺑﻴﻌﺖ ،ﺃﻭ ﻋﺘﻘﺖ ،ﻓﻠﹸﺘﺴﺘﱪﺃ ﲝﻴﻀﺔ ،ﻭﻻ ﺗﺴﺘﱪﺃ ﺍﻟﻌﺬﺭﺍ ُﺀ).(٣ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺴﻠﻢ ،ﻋﻦ ﻃﺎﻭﻭﺱ :ﺃﺭﺳﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺎﺩﻳﹰﺎ ﰲ ﺑﻌﺾ ﻣﻐﺎﺯﻳﻪ $ :ﹶﻻ ﻳ ﹶﻘ ﻌ ﻦ ﺭ ﺟ ﹲﻞ ﻋﻠﻰ ﺣﺎ ِﻣﻞٍ ،ﻭ ﹶﻻ ﺣﺎِﺋ ِﻞ ﺣﺘﻰ ﺗﺤِﻴ ﺾ.(٤)# ﻭﺫﻛﺮ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ :ﻋﻦ ﺯﻛﺮﻳﺎ ،ﻋﻦ ﺍﻟﺸﻌﱮ ،ﻗﺎﻝ :ﺃﺻﺎﺏ ﺍﳌﺴﻠﻤﻮﻥ ﺳﺒﺎﻳﺎ ﻀﻊ ،ﻭﻻ ﻋﻠﻰ ﻏﲑ ﻳﻮ ﻡ ﺃﻭﻃﺎﺱ ،ﻓﺄﻣﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻻ ﻳﻘﻌﻮﺍ ﻋﻠﻰ ﺣﺎ ِﻣ ٍﻞ ﺣﱴ ﺗ ﺣﺎﻣﻞ ﺣﺘﻰ ﲢﻴﺾ).(٥ ﻓﺼﻞ
ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓ: ﻼ ﻓﺒﻮﺿﻊ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻭﻁ ُﺀ ﺍﳌﺴﺒﻴﺔ ﺣﱴ ﻳﻌﻠﻢ ﺑﺮﺍﺀ ﹸﺓ ﺭﲪﻬﺎ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﺺ ﺾ ﺣﻴﻀﺔ .ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻣِﻦ ﺫﻭﺍﺕ ﺍﳊﻴﺾ ﻓﻼ ﻧ ﻼ ﻓﺒﺄﻥ ﲢﻴ ﲪﻠﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﺋ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٨٧ ،٦٢/٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢١٥٧ﰲ ﺍﻟﻨﻜﺎﺡ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١١٣١ﰲ ﺍﻟﻨﻜﺎﺡ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥١/٤ﺗﻌﻠﻴﻘﺎ. ) (٤ﺍﳌﺼﻨﻒ ).(١٢٩٠٣ ) (٥ﺍﳌﺼﻨﻒ ).(١٢٩٠٤
٤٩٢ ﻒ ﻓﻴﻬﺎ ﻭﰱ ﺍﻟﺒِﻜﺮ ،ﻭﰱ ﺍﻟﱴ ﻳﻌﻠﻢ ﺑﺮﺍﺀ ﹸﺓ ﺭﲪﻬﺎ ﺑﺄﻥ ﺣﺎﺿﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﰒ ﻓﻴﻬﺎ ،ﻭﺍﺧﺘِﻠ ﺐ ﺍﳊﻴﺾ ﻭﱂ ﻳﻄﺄﻫﺎ ،ﻭﱂ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﻣﻠﻜﻪ ،ﺃﻭ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻣﺮﺃ ٍﺓ ﻭﻫﻰ ﺑﺎﻋﻬﺎ ﻋﻘﻴ ﻣﺼﻮﻧﺔ ،ﻓﺎﻧﺘﻘﻠﺖ ﻋﻨﻬﺎ ﺇﱃ ﺭﺟﻞ ،ﻓﺄﻭﺟﺐ ﺍﻟﺸﺎﻓﻌ ﻰ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﺍﻻﺳﺘﱪﺍ َﺀ ﰲ ﺫﻟﻚ ﻛﻠﻪ ،ﺃﺧﺬﹰﺍ ﺑﻌﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺍﻋﺘﺒﺎﺭﹰﺍ ﺑﺎﻟﻌِﺪﺓ ﺣﻴﺚ ﲡﺐ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ، ﻭﺍﺣﺘﺠﺎﺟﹰﺎ ﺑﺂﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻛﻤﺎ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻗﺎﻝ :ﻗﺎﻝ ﻋﻄﺎﺀ: ﺗﺪﺍﻭ ﹶﻝ ﺛﻼﺛ ﹲﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﺟﺎﺭِﻳﺔﹰ ،ﻓﻮﻟﹶﺪﺕ ،ﻓﺪﻋﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻟﻘﺎﻓﺔ، ﻓﺄﳊﻘﻮﺍ ﻭﻟﺪﻫﺎ ﺑﺄﺣﺪﻫﻢ ،ﰒ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻣﻦ ﺍﺑﺘﺎﻉ ﺟﺎﺭﻳﺔ ﻗﺪ ﺑﻠﻐﺖ ﺍﶈﻴﺾ، ﻓﻠﻴﺘﺮﺑﺼ ﻦ ﺎ ﺣﱴ ﲢﻴﺾ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﱂ ﲢﺾ ﻓﻠﻴﺘﺮﺑﺼ ﻦ ﺎ ﲬﺴﹰﺎ ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ).(١ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺪﺓ ﻋﻠﻰ ﻣﻦ ﻳﺌﺴﺖ ﻣﻦ ﺍﶈﻴﺾ ،ﻭﻋﻠﻰ ﻣﻦ ﱂ ﺗﺒﻠﻎ ﺳﻦ ﺐ ﻋﻠﻰ ﺍﻵﻳﺴﺔ ،ﻭﻣﻦ ﱂ ﺗﺒﻠﻎ ﺍﶈﻴﺾ ،ﻭﺟﻌﻠﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭﺍﻻﺳﺘﱪﺍ ُﺀ ﻋﺪﺓ ﺍﻷﻣﺔ ،ﻓﻴﺠ ﺳ ﻦ ﺍﶈﻴﺾ .ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﺍﻻﺳﺘﱪﺍﺀ ﺍﻟﻌﻠ ﻢ ﺑﱪﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻓﺤﻴﺚ ﺗﻴﻘﻦ ﻚ ﺑﺮﺍﺀﺓ ﺭﺣﻢ ﺍﻷﻣﺔ ،ﻓﻠﻪ ﻭﻃﺆﻫﺎ ﻭﻻ ﺍﺳﺘﱪﺍﺀ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﺍﳌﺎﻟ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻋﺬﺭﺍ َﺀ ﱂ ﻳﺴﺘﱪﺋﻬﺎ ﺇﻥ ﺷﺎﺀ ،ﻭﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ ﰲ $ﺻﺤﻴﺤﻪ #ﻋﻨﻪ).(٢ ﻭﺫﻛﺮ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﺃﻳﻮﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻠﺨﻤﻰ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻭﻗﻌﺖ ﰲ ﺳﻬﻤﻰ ﺟﺎﺭﻳ ﹲﺔ ﻳﻮ ﻡ ﺟﻠﹸﻮﻻﹶﺀ ،ﻛﺄ ﱠﻥ ﻋﻨﻘﹶﻬﺎ ﺇﺑﺮﻳ ﻖ ِﻓﻀﺔ ،ﻗﺎﻝ ﺍﺑﻦ ﺖ ﺃﻗﺒﻠﻬﺎ ﻭﺍﻟﻨﺎ ﺖ ﻧﻔﺴﻰ ﺃﻥ ﺟﻌﻠ ﻋﻤﺮ :ﻓﻤﺎ ﻣﻠﻜ ﺱ ﻳﻨﻈﺮﻭﻥ).(٣ ﻭﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﻫﺬﺍ ﻳﺮﺟﻊ ،ﻭﻫﺎﻙ ﻗﺎﻋﺪﺗﻪ ﻭﻓﺮﻭﻋﻬﺎ :ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺎﺯﺭﻯ ﻭﻗﺪ ﻋﻘﺪ ﻗﺎﻋﺪﺓ ﻟﺒﺎﺏ ﺍﻻﺳﺘﱪﺍﺀ ﻓﻨﺬﻛﺮﻫﺎ ﺑﻠﻔﻈﻬﺎ. ﻭﺍﻟﻘﻮﻝ ﺍﳉﺎﻣﻊ ﰲ ﺫﻟﻚ :ﺃﻥ ﻛﻞ ﹶﺃ ﻣ ٍﺔ ﺃﹸ ِﻣ ﻦ ﻋﻠﻴﻬﺎ ﺍﳊﻤﻞﹸ ،ﻓﻼ ﻳﻠﺰﻡ ﻓﻴﻬﺎ ﺍﻻﺳﺘﱪﺍﺀُ، ﻭ ﹸﻛﻞﱡ ﻣ ﻦ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﻛﻮﺎ ﺣﺎﻣﻼﹰ ،ﺃﻭ ﺷﻚ ﰲ ﲪﻠﻬﺎ ،ﺃﻭ ﺗﺮﺩﺩ ﻓﻴﻪ ،ﻓﺎﻻﺳﺘﱪﺍ ُﺀ ﻻﺯﻡ ﻓﻴﻬﺎ ،ﻭﻛﻞ ﻣﻦ ﻏﻠﱠﺐ ﺍﻟﻈﻦ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ،ﻟﻜﻨﻪ ﻣﻊ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﳚﻮﺯ ﺣﺼﻮﻟﹸﻪ ،ﻓﺈﻥ ) (١ﺍﳌﺼﻨﻒ ).(١٢٨٩٦) (١٢٨٨٤ ) (٢ﺗﻘﺪﻡ ﻗﺮﻳﺒﺎ. ) (٣ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﻫﻮ ﺍﺑﻦ ﺟﺪﻋﺎﻥ ﺿﻌﻴﻒ ﻭﺃﻳﻮﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻠﺨﻤﻲ ﳎﻬﻮﻝ.
٤٩٣ ﺕ ﺍﻻﺳﺘﱪﺍﺀ ﻭﺳﻘﻮﻃِﻪ. ﺍﳌﺬﻫﺐ ﻋﻠﻰ ﻗﻮﻟﲔ ﰲ ﺛﺒﻮ ِ ﻉ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻴﻬﺎ ،ﻛﺎﺳﺘﱪﺍ ِﺀ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱴ ﺗﻄﻴﻖ ﺍﻟﻮﻁﹾﺀ، ﰒ ﺧﺮﺝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﺮﻭ ﺐ ﰲ ﺍﻟﺼﻐﲑﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﻵﻳﺴﺔ ،ﻭﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳉﻮﺍﻫﺮ :#ﻭﳚ ﳑﻦ ﻗﺎﺭﺏ ﺳﻦ ﺍﳊﻤﻞ ،ﻛﺒﻨﺖ ﺛﻼﺙ ﻋﺸﺮﺓ ،ﺃﻭ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ،ﻭﰱ ﺇﳚﺎﺏ ﺍﻻﺳﺘﱪﺍﺀ ﺇﺫﺍ ﺤ ِﻤﻞﹸ ﻣﺜﻠﻬﺎ ﻛﺒﻨﺖ ﺗﺴﻊ ﻭﻋﺸﺮ ،ﺭﻭﺍﻳﺘﺎﻥ ﺃﺛﺒﺘﻪ ﰲ ﺭﻭﺍﻳﺔ ﻛﺎﻧﺖ ﳑﻦ ﺗﻄﻴﻖ ﺍﻟﻮﻁﺀَ ،ﻭﻻ ﻳ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﻧﻔﺎﻩ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻻ ﻳﻄﺒﻖ ﺍﻟﻮﻁﺀ ،ﻓﻼ ﺍﺳﺘﱪﺍﺀ ﻓﻴﻬﺎ .ﻗﺎﻝ :ﻭﳚﺐ ﺍﻻﺳﺘﱪﺍﺀ ﻓﻴﻤﻦ ﺟﺎﻭﺯﺕ ﺳ ﻦ ﺍﳊﻴﺾ ،ﻭﱂ ﺗﺒﻠﻎ ﺳ ﻦ ﺍﻵﻳﺴﺔ، ﻣﺜﻞ ﺍﺑﻨﺔ ﺍﻷﺭﺑﻌﲔ ﻭﺍﳋﻤﺴﲔ .ﻭﺃﻣﺎ ﺍﻟﱴ ﻗﻌﺪﺕ ﻋﻦ ﺍﶈﻴﺾ ،ﻭﻳﺌﺴﺖ ﻋﻨﻪ ،ﻓﻬﻞ ﳚﺐ ﻓﻴﻬﺎ ﺍﻻﺳﺘﱪﺍ ُﺀ ﺃﻭ ﻻ ﳚﺐ؟ ﺭﻭﺍﻳﺘﺎﻥ ﻻﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﺍﺑ ِﻦ ﻋﺒﺪ ﺍﳊﻜﻢ .ﻗﺎﻝ ﺍﳌﺎﺯﺭﻯ :ﻭﻭﺟ ﻪ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱴ ﺗﻄﻴﻖ ﺍﻟﻮﻁﺀ ﻭﺍﻵﻳﺴﺔ ،ﺃﻧﻪ ﻳﻤﻜﻦ ﻓﻴﻬﻤﺎ ﺍﳊﻤ ﹸﻞ ﻋﻠﻰ ﺍﻟﻨﺪﻭﺭ ،ﺃﻭ ﻟِﺤﻤﺎﻳﺔ ﺍﻟﺬﺭﻳﻌﺔ ،ﻟﺌﻼ ﻳﺪﻋﻰ ﰲ ﻣﻮﺍﺿﻊ ﺍﻹﻣﻜﺎﻥ ﺃﻥ ﻻ ﺇﻣﻜﺎﻥ. ﻗﺎﻝ :ﻭﻣِﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻷﻣﺔ ﺧﻮﻓﹰﺎ ﺃﻥ ﺗﻜﻮﻥ ﺯﻧﺖ ،ﻭﻫﻮ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻻﺳﺘﱪﺍﺀ ﻟﺴﻮﺀ ﺍﻟﻈﻦ ،ﻭﻓﻴﻪ ﻗﻮﻻﻥ ،ﻭﺍﻟﻨﻔﻰ ﻷﺷﻬﺐ. ﺐ :ﻋﺪ ﻡ ﻭﻁ ِﺀ ﺍﻟﺴﺎﺩﺍﺕ ﻗﺎﻝ :ﻭﻣِﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻷ ﻣ ِﺔ ﺍﻟ ﻮ ﺧﺶِ ،ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺍﻟﻐﺎﻟ ﳍﻦ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﻊ ﰲ ﺍﻟﻨﺎﺩﺭ. ﻭﻣِﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﻣ ﻦ ﺑﺎﻋﻬﺎ ﳎﺒﻮﺏ ،ﺃﻭ ﺍﻣﺮﺃﺓ ،ﺃﻭ ﺫﻭ ﳏﺮﻡ ،ﻓﻔﻰ ﻭﺟﻮﺑﻪ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﻣﺎﻟﻚ. ﻑ ﰒ ﻋﺠﺰﺕ ،ﻓﺮﺟﻌﺖ ﺇﱃ ﺳﻴﺪﻫﺎ، ﻭﻣِﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﺍﳌﻜﺎﺗﺒﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺘﺼﺮ ﺐ ﻳﻨﻔﻴﻪ. ﻓﺎﺑ ﻦ ﺍﻟﻘﺎﺳﻢ ﻳﺜِﺒﺖ ﺍﻻﺳﺘﱪﺍﺀَ ،ﻭﺃﺷﻬ ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺒِﻜﺮ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻠﺨﻤﻰ :ﻫﻮ ﻣﺴﺘﺤﺐ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺣﺘﻴﺎﻁ ﻏ ﲑ ﻭﺍﺟﺐ ،ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ :ﻫﻮ ﻭﺍﺟﺐ. ﻭﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﱪﺃ ﺍﻟﺒﺎﺋ ﻊ ﺍﻷﻣﺔ ،ﻭ ﻋِﻠ ﻢ ﺍﳌﺸﺘﺮﻯ ﺃﻧﻪ ﻗﺪ ﺍﺳﺘﱪﺃﻫﺎ ،ﻓﺈﻧﻪ ﻳﺠﺰﻯﺀ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺒﺎﺋﻊ ﻋﻦ ﺍﺳﺘﱪﺍﺀ ﺍﳌﺸﺘﺮﻯ. ﻭﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺃﻭﺩﻋﻪ ،ﻓﺤﺎﺿﺖ ﻋﻨﺪ ﺍﳌﹸﻮﺩﻉ ﺣﻴﻀﺔ ،ﰒ ﺍﺳﺘﱪﺃﻫﺎ ﱂ ﳛﺘﺞ ﺇﱃ ﺍﺳﺘﱪﺍ ٍﺀ ﺛﺎﻥٍ ،ﻭﺃﺟﺰﺃﺕ ﺗﻠﻚ ﺍﳊﻴﻀﺔ ﻋﻦ ﺍﺳﺘﱪﺍﺋﻬﺎ ،ﻭﻫﺬﺍ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﲣﺮﺝ ،ﻭﻻ ﻳﻜﻮﻥ ﺳﻴﺪﻫﺎ ﻳﺪﺧ ﹸﻞ ﻋﻠﻴﻬﺎ.
٤٩٤ ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺸﺘ ِﺮﻳﻬﺎ ﻣِﻦ ﺯﻭﺟﺘﻪ ،ﺃﻭ ﻭﻟﺪ ﻟﻪ ﺻﻐﲑ ﰲ ﻋﻴﺎﻟﻪ ﻭﻗﺪ ﺣﺎﺿﺖ ﻋﻨﺪ ﺐ ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ،ﻓﺎﺑ ﻦ ﺍﻟﻘﺎﺳﻢ ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻧﺖ ﻻ ﲣﺮﺝ ،ﺃﺟﺰﺃﻩ ﺫﻟﻚ ،ﻭﺃﺷﻬ ﺏ ﻋﻨﻬﺎ ،ﻭﺍﻟﻨﺎﻇ ﺮ ﰲ ﺃﻣﺮﻫﺎ ،ﺃﺟﺰﺃﻩ ﺫﻟﻚ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻊ ﺍﳌﺸﺘﺮﻯ ﰲ ﺩﺍﺭ ﻭﻫﻮ ﺍﻟﺬﺍ ﲣﺮﺝ ﺃﻭ ﻻ ﲣﺮﺝ. ﻭﻣﻦ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺳﻴ ﺪ ﺍﻷﻣ ِﺔ ﻏﺎﺋﺒﺎﹰ ،ﻓﺤﲔ ﻗﺪﻡ ،ﺍﺷﺘﺮﺍﻫﺎ ﻣﻨﻪ ﺭﺟﻞ ﻗﺒﻞ ﺃﻥ ﲣﺮﺝ، ﺃﻭ ﺧﺮﺟﺖ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﻓﺎﺷﺘﺮﺍﻫﺎ ﻗﺒﻞ ﺃﻥ ﺗﻄﻬﺮ ،ﻓﻼ ﺍﺳﺘﱪﺍﺀ ﻋﻠﻴﻪ. ﻭ ِﻣ ﻦ ﺫﻟﻚ ﺇﺫﺍ ﺑﻴﻌﺖ ﻭﻫﻰ ﺣﺎﺋﺾ ﰲ ﺃ ﻭ ِﻝ ﺣﻴﻀﻬﺎ ،ﻓﺎﳌﺸﻬﻮ ﺭ ﻣﻦ ﻣﺬﻫﺒﻪ ﺃﻥ ﺫﻟﻚ ﺝ ﺇﱃ ﺣﻴﻀﺔ ﻣﺴﺘﺄﻧﻔﹶﺔ. ﻳﻜﻮﻥ ﺍﺳﺘﱪﺍ ًﺀ ﳍﺎ ﻻ ﳛﺘﺎ ﺖ ﻳﺪ ﺍﳌﺸﺘﺮﻯ ﺐ ﺷﺮﻳﻜﻪ ﻣِﻦ ﺍﳉﺎﺭﻳﺔ ﻭﻫﻰ ﲢ ﻚ ﻳﺸﺘﺮﻯ ﻧﺼﻴ ﻭﻣﻦ ﺫﻟﻚ ،ﺍﻟﺸﺮﻳ ﻣﻨﻬﻤﺎ ،ﻭﻗﺪ ﺣﺎﺿﺖ ﰲ ﻳﺪﻩ ،ﻓﻼ ﺍﺳﺘﱪﺍ َﺀ ﻋﻠﻴﻪ. ﻉ ﻛﻠﱡﻬﺎ ﻣِﻦ ﻣﺬﻫﺒﻪ ﺗﻨﺒﻴﻚ ﻋﻦ ﻣﺄﺧﺬﻩ ﰲ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﺃﻧﻪ ﺇﳕﺎ ﳚﺐ ﻭﻫﺬﻩ ﺍﻟﻔﺮﻭ ﻼ ﺍﺳﺘﱪﺍﺀ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﻭﻻ ﻳﻈﻦ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻓﺈﻥ ﻋﻠﻤﺖ ﺃﻭ ﻇﹸﻨﺖ ،ﹶﻓ ﹶ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺳﺮﻳﺞ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺇﻧﻪ ﻻ ﳚﺐ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺒﻜﺮ ،ﻛﻤﺎ ﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﺑﻘﻮﳍﻢ ﻧﻘﻮﻝ ،ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﻨﱮ ج ﻧﺺ ﻋﺎﻡ ﰲ ﻭﺟﻮﺏ ﺍﺳﺘﱪﺍﺀ ﻛﻞ ﻣﻦ ﲡﺪﺩ ﻟﻪ ﻋﻠﻴﻬﺎ ﻣﻠﻚ ﻋﻠﻰ ﺃﻯ ﺣﺎﻟﺔ ﻛﺎﻧﺖ ،ﻭﺇﳕﺎ ﻰ ﻋﻦ ﻭﻁ ِﺀ ﺍﻟﺴﺒﺎﻳﺎ ﺣﱴ ﺗﻀ ﻊ ﺣﻮﺍﻣﻠﹸﻬﻦ ،ﻭﲢﻴﺾ ﺣﻮﺍﺋﻠﻬﻦ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻌﻤﻮﻣﻪ ﻳﻘﺘﻀﻰ ﲢﺮﱘ ﻭﻁﺀ ﺃﺑﻜﺎﺭﻫﻦ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ،ﻛﻤﺎ ﳝﺘﻨﻊ ﻭﻁﺀ ﺍﻟﺜﻴﺐ؟. ﻗﻴﻞ :ﻧﻌﻢ ،ﻭﻏﺎﻳﺘﻪ ﺃﻧﻪ ﻋﻤﻮﻡ ﺃﻭ ﺇﻃﻼﻕ ﻇﻬﺮ ﺍﻟﻘﺼ ﺪ ﻣﻨﻪ ،ﻓﻴﺨﺺ ﺃﻭ ﻳﻘﻴﺪ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺐ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﳜﺺ ﺃﻳﻀﹰﺎ ﲟﻔﻬﻮﻡ ﻗﻮﻟﻪ ج ﰲ ﺣﺪﻳﺚ ﺭﻭﻳﻔﻊ $ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠﻪ ﻣﻮﺟ ِ ﻼ ﻳﻨ ِﻜ ﺢ ﹶﺛﻴﺒﹰﺎ ِﻣ ﻦ ﺍﻟﺴﺒﺎﻳﺎ ﺣﺘﻰ ﲢِﻴ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ ﺾ .#ﻭﳜﺺ ﺃﻳﻀﹰﺎ ﲟﺬﻫﺐ ﺍﻟﺼﺤﺎﰉ، ﻭﻻ ﻳﻌﻠﻢ ﻟﻪ ﳐﺎﻟﻒ. ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ،ﻗﺎﻝ :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﳋ ﻤﺲ ،ﻓﺎﺻﻄﻔﻰ ﻋﻠ ﻰ ﻣﻨﻬﺎ ﺳِﺒﻴﺔﹰ ،ﻓﺄﺻﺒﺢ ﻭﻗﺪ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺇﱃ ﺧﺎﻟﺪ ﻳﻌﲎ ﺑﺎﻟﻴﻤﻦ ﻟِﻴﻘﺒﺾ ﺍ ﹸ ﺻﻨ ﻊ ﺖ ﳋﺎﻟﺪ :ﺃﻣﺎ ﺗﺮﻯ ﺇﱃ ﻫﺬﺍ؟ ﻭﰱ ﺭﻭﺍﻳﺔ :ﻓﻘﺎﻝ ﺧﺎﻟﺪ ﻟﺒﺮﻳﺪﺓ :ﺃﻻ ﺗﺮﻯ ﻣﺎ ﺍﻏﺘﺴﻞ ،ﻓﻘﻠ ﺕ ﱮ ج ،ﺫﻛﺮ ﺖ ﺃﹸﺑ ِﻐﺾ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﺇﱃ ﺍﻟﻨ ﻫﺬﺍ؟ ﻗﺎﻝ ﺑﺮﻳﺪﺓ :ﻭ ﹸﻛﻨ
٤٩٥ ﺲ ﻀ ﻪ ﻓﹶﺈ ﱠﻥ ﻟﻪ ﰲ ﺍﳋﹸﻤِ ﺫﻟﻚ ﻟﻪ ،ﻓﻘﺎﻝ$ :ﻳﺎ ﺑ ﺮﻳ ﺪ ﹶﺓ ﹶﺃﺗﺒ ِﻐﺾ ﻋِﻠﻴﺎ#؟ ﻗﻠﺖ :ﻧﻌﻢ ،ﻗﺎﻝ $ :ﹶﻻ ﺗﺒ ِﻐ ﻚ .(١)#ﻓﻬﺬﻩ ﺍﳉﺎﺭﻳ ﹸﺔ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺑﻜﺮﹰﺍ ﻓﻠﻢ ﻳﺮ ﻋﻠﻲ ﻭﺟﻮﺏ ﺍﺳﺘﱪﺍﺋﻬﺎ ،ﻭﺇﻣﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣ ﻦ ﹶﺫِﻟ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺁﺧﺮ ﺣﻴﻀﻬﺎ ،ﻓﺎﻛﺘﻔﻰ ﺑﺎﳊﻴﻀﺔ ﻗﺒﻞ ﲤﻠﱡﻜﻪ ﳍﺎ .ﻭﺑﻜﻞ ﺣﺎﻝ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﲢﻘﻖ ﺑﺮﺍﺀَﺓ ﺭﲪﻬﺎ ﲝﻴﺚ ﺃﻏﻨﺎﻩ ﻋﻦ ﺍﻻﺳﺘﱪﺍﺀ. ﻀﻊ، ﺖ ﻗﻮ ﹶﻝ ﺍﻟﻨﱮ ج ﺣ ﻖ ﺍﻟﺘﺄﻣﻞ ،ﻭﺟﺪﺕ ﻗﻮﻟﻪ $ :ﻭ ﹶﻻ ﺗ ﻮ ﹶﻃﺄﹸ ﺣﺎ ِﻣ ﹲﻞ ﺣﺘﻰ ﺗ ﻓﺈﺫﺍ ﺗﺄﻣﻠ ﺕ ﺍﳊﻤﻞ ﻣ ﻦ ﳚﻮ ﺯ ﺃﻥ ﺾ ،#ﻇﻬﺮ ﻟﻚ ﻣﻨﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻐﲑ ﺫﺍ ِ ﺕ ﺣ ﻤ ٍﻞ ﺣﺘﻰ ﺗﺤِﻴ ﻭ ﹶﻻ ﹶﻏﻴﺮ ﺫﹶﺍ ِ ﺗﻜﻮﻥ ﺣﺎﻣﻼﹰ ،ﻭﺃﹶﻥ ﻻ ﺗﻜﻮﻥ ،ﻓﻴﻤﺴﻚ ﻋﻦ ﻭﻃﺌﻬﺎ ﳐﺎﻓﺔ ﺍﳊﻤﻞ ،ﻷﻧﻪ ﻻ ﻋﻠﻢ ﻟﻪ ﲟﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺭﲪﻬﺎ ،ﻭﻫﺬﺍ ﻗﺎﻟﻪ ﰲ ﺍﳌﺴﺒﻴﺎﺕ ﻟﻌﺪﻡ ﻋﻠﻢ ﺍﻟﺴﺎﰉ ﲝﺎﳍ ﻦ. ﻭﻋﻠﻰ ﻫﺬﺍ ﹶﻓ ﹸﻜﻞﱡ ﻣﻦ ﻣﻠﻚ ﺃﻣﺔ ﻻ ﻳﻌﻠﻢ ﺣﺎﳍﺎ ﻗﺒﻞ ﺍﳌﻠﻚ ،ﻫﻞ ﺍﺷﺘﻤﻞ ﺭﲪﻬﺎ ﻋﻠﻰ ﲪﻞ ﺃﻡ ﻻ؟ ﱂ ﻳﻄﺄﻫﺎ ﺣﱴ ﻳﺴﺘﱪﺋﻬﺎ ﲝﻴﻀﺔ ،ﻫﺬﺍ ﺃﻣﺮ ﻣﻌﻘﻮﻝ ،ﻭﻟﻴﺲ ﺑﺘﻌﺒﺪ ﳏﺾ ﻻ ﻣﻌﲎ ﺤ ِﻤﻞﹸ ﻣﺜﻠﹸﻬﺎ ،ﻭﺍﻟﱴ ﺍﺷﺘﺮﺍﻫﺎ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ﻟﻪ ،ﻓﻼ ﻣﻌﲎ ﻻﺳﺘﱪﺍﺀ ﺍﻟﻌﺬﺭﺍﺀ ﻭﺍﻟﺼﻐﲑ ِﺓ ﺍﻟﱴ ﻻ ﻳ ﺖ ﺍﳌﺮﺃﺓ ﻭﻫﻰ ﰲ ﺑﻴﺘﻪ ﻻ ﲣﺮﺝ ﺃﺻﻼﹰ ،ﻭﳓﻮﻫﺎ ﳑﻦ ﻳﻌﻠﻢ ﺑﺮﺍﺀﺓ ﺭﲪﻬﺎ ،ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﺯﻧ ِ ﻭﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺘﺰﻭﺝ ،ﺍﺳﺘﱪﺃﻫﺎ ﲝﻴﻀﺔ ،ﰒ ﺗﺰﻭﺟﺖ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺯﻧﺖ ﻭﻫﻰ ﻣﺘﺰﻭﺟﺔ، ﺃﻣﺴﻚ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺣﱴ ﲢﻴﺾ ﺣﻴﻀﺔ. ﻭﻛﺬﻟﻚ ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ،ﺍﻋﺘﺪﺕ ﲝﻴﻀﺔ. ﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﲪﺪ :ﺳﺄﻟﺖ ﺃﰉ ،ﻛﻢ ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﻣﻮﻻﻫﺎ ﺃﻭ ﺃﻋﺘﻘﻬﺎ؟ ﻗﺎﻝ :ﻋِﺪﺎ ﺣﻴﻀﺔ ،ﻭﺇﳕﺎ ﻫﻰ ﺃﻣﺔ ﰲ ﻛﻞ ﺃﺣﻮﺍﳍﺎ ،ﺇﻥ ﺟﻨﺖ ،ﻓﻌﻠﻰ ﺳﻴﺪﻫﺎ ﻗﻴﻤﺘﻬﺎ ،ﻭﺇﻥ ﺟﲏ ﻋﻠﻴﻬﺎ ،ﻓﻌﻠﻰ ﺍﳉﺎﱏ ﻣﺎ ﻧﻘﺺ ﻣِﻦ ﻗﻴﻤﺘﻬﺎ .ﻭﺇﻥ ﻣﺎﺗﺖ ،ﻓﻤﺎ ﺗﺮﻛﺖ ﻣِﻦ ﺷﻰﺀ ﻓﻠﺴﻴﺪﻫﺎ ،ﻭﺇﻥ ﺃﺻﺎﺑﺖ ﺣﺪﺍﹰ ،ﻓﺤ ﺪ ﺃﻣﺔ ،ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺳﻴﺪﻫﺎ ،ﻓﻤﺎ ﻭﻟﺪﺕ ،ﻓﻬﻢ ﲟﱰﻟﺘﻬﺎ ﻳﻌﺘﻘﻮﻥ ﺑﻌﺘﻘﻬﺎ ،ﻭﻳﺮﻗﻮﻥ ﺑﺮﻗﻬﺎ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻋِﺪﺎ ،ﻓﻘﺎﻝ ﺑﻌ ﺾ ﺍﻟﻨﺎﺱ :ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻓﻬﺬﻩ ﻋِﺪﺓ ﺍﳊﺮﺓ ،ﻭﻫﺬﻩ ﻋِﺪﺓ ﺃﻣﺔ ﺧﺮﺟﺖ ﻣِﻦ ﺍﻟﺮﻕ ﺇﱃ ﺍﳊﺮﻳﺔ ،ﻓﻴﻠﺰﻡ ﻣﻦ ﻗﺎﻝ :ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﺃﻥ ﻳﻮﺭﺛﻬﺎ ،ﻭﺃﻥ ﳚﻌﻞ ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﺍﳊﺮﺓ ،ﻷﻧﻪ ﻗﺪ ﺃﻗﺎﻣﻬﺎ ﰲ ﺍﻟﻌِﺪﺓ ﻣﻘﺎ ﻡ ﺍﳊﺮﺓ .ﻭﻗﺎﻝ ﺙ ﺣﻴﺾ ﺾ ﺍﻟﻨﺎﺱ :ﻋﺪﺎ ﺛﻼﺙ ﺣﻴﺾ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﻟﻴﺲ ﻟﻪ ﻭﺟﻪ ،ﺇﳕﺎ ﺗﻌﺘﺪ ﺛﻼ ﹶ ﺑﻌ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٣ ،٥٢/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٤٩٦ ﺍﳌﻄﻠﻘﺔﹸ ،ﻭﻟﻴﺴﺖ ﻫﻰ ﲟﻄﻠﻘﺔ ﻭﻻ ﺣﺮﺓ ،ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺪﺓ ﻓﻘﺎﻝ﴿ :ﻭﺍﱠﻟﺬِﻳ َﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ﺴ ِﻬ ﻦ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﺃ ﺷﻬٍ ﺮ ﻭ ﻋﺸﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٤ :ﻭﻟﻴﺴﺖ ِﻣﻨﻜﹸﻢ ﻭﻳ ﹶﺬﺭﻭ ﹶﻥ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﻳﺘ ﺮﺑﺼﻦ ﺑﹶﺄﻧﻔﹸ ِ ﺼ ﻦ ﺕ ﻳﺘ ﺮﺑ ﺃﻡ ﺍﻟﻮﻟﺪ ﲝﺮﺓ ﻭﻻ ﺯﻭﺟﺔ ،ﻓﺘﻌﺘﺪ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ .ﻗﺎﻝ﴿ :ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ﺴ ِﻬ ﻦ ﹶﺛ ﹶ ِﺑﹶﺄﻧﻔﹸ ِ ﻼﹶﺛ ﹶﺔ ﹸﻗﺮﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٨ :ﻭﺇﳕﺎ ﻫﻰ ﺃﻣﺔ ﺧﺮﺟﺖ ﻣِﻦ ﺍﻟﺮﻕ ﺇﱃ ﺍﳊﺮﻳﺔ ،ﻭﻫﺬﺍ ﻟﻔﻆ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ :ﺗﻌﺘﺪ ﺃ ﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﻣﻮﻻﻫﺎ ،ﺃﻭ ﺃﻋﺘﻘﻬﺎ ﺣﻴﻀﺔ ،ﻭﺇﳕﺎ ﻫ ﻰ ﺃﻣﺔ ﰲ ﻛﻞ ﺃﺣﻮﺍﳍﺎ. ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ :ﻋِﺪﺓ ﺃ ﻡ ﺍﻟﻮﻟﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ. ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ :#ﻭﺣﻜﻲ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ ﻋﻦ ﺃﲪﺪ :ﺃﺎ ﺗﻌﺘﺪ ﺑﺸﻬﺮﻳﻦ ﻭﲬﺴﺔ ﺃﻳﺎﻡ.ﻗﺎﻝ :ﻭﱂ ﺃﺟِﺪﻩ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ $ﺍﳉﺎﻣﻊ ،#ﻭﻻ ﺃﻇﻨﻬﺎ ﺻﺤﻴﺤﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ ﻭﻗﺘﺎﺩﺓ ،ﻷﺎ ﺣﲔ ﺍﳌﻮﺕ ﺃﻣﺔ ،ﻓﻜﺎﻧﺖ ﻋِﺪﺎ ﻋﺪ ﹶﺓ ﺍﻷﻣﺔ ،ﻛﻤﺎ ﻟﻮ ﻣﺎﺕ ﺭﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﺍﻷﻣﺔ ،ﻓﻌﺘﻘﺖ ﺑﻌﺪ ﻣﻮﺗﻪ ،ﻓﻠﻴﺴﺖ ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺃﲪﺪ. ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﰲ $ﺯﺍﺩ ﺍﳌﺴﺎﻓﺮ :#ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻮﻓﺎﺓ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺴﻴﺪ ﻭﻫﻰ ﻋﻨﺪ ﺯﻭﺝ ،ﻓﻼ ﻋِﺪﺓ ﻋﻠﻴﻬﺎ ،ﻛﻴﻒ ﺗﻌﺘﺪ ﻭﻫﻰ ﻣﻊ ﺯﻭﺟﻬﺎ؟ ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ :ﺇﺫﺍ ﺃﻋﺘﻖ ﺃ ﻡ ﺍﻟﻮﻟﺪ ،ﻓﻼ ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺣﱴ ﲣﺮﺝ ﻣﻦ ﻋﺪﺎ .ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﻣﻨﺼﻮﺭ :ﻭﻋِﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﻋﺪﺓ ﺍﻷﻣﺔ ﰲ ﺍﻟﻮﻓﺎﺓ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻔﺮﻗﺔ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ.ﻭﺣﺠﺔ ﻣﻦ ﻗﺎﻝ :ﻋﺪﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺴﺪﻭﺍ ﻋﹶﻠﻴﻨﺎ ﺳﻨﺔ ﻧﺒﻴﻨﺎ ﻭﻋﺸﺮ ،ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺗ ﹾﻔ ِ )(١ ﳏﻤﺪ ج ،ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ :ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺴﻌﻴﺪﻳﻦ ،ﻭﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ،ﻭﳎﺎﻫﺪ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﺧِﻼﺱ ﺑﻦ ﻋﻤﺮﻭ، ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺇﺳﺤﺎﻕ .ﻗﺎﻟﻮﺍ :ﻷﺎ ﺣﺮﺓ ﺗﻌﺘﺪ ﻟﻠﻮﻓﺎﺓ ،ﻓﻜﺎﻧﺖ ﻋِﺪﺗﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻛﺎﻟﺰﻭﺟﺔ ﺍﳊﺮﺓ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٣٠٨ﰲ ﺍﻟﻄﻼﻕ.
٤٩٧ ﺙ ﺣﻴﺾ، ﻭﻗﺎﻝ ﻋﻄﺎﺀ ،ﻭﺍﻟﻨﺨﻌﻰ ،ﻭﺍﻟﺜﻮﺭﻯ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺃﺻﺤﺎﺑﻪ :ﺗﻌﺘ ﺪ ﺑﺜﻼ ِ ﻭﺣﻜ ﻰ ﻋﻦ ﻋﻠﻰ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻗﺎﻟﻮﺍ :ﻷﺎ ﻻ ﺑﺪ ﳍﺎ ﻣِﻦ ﻋﺪﺓ ،ﻭﻟﻴﺴﺖ ﺯﻭﺟﺔ ،ﻓﺘﺪﺧﻞ ﰲ ﺁﻳﺔ ﺍﻷﺯﻭﺍﺝ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﻦ ،ﻭﻻ ﺃﻣﺔ ،ﻓﺘﺪ ﺧ ﹸﻞ ﰲ ﻧﺼﻮﺹ ﺍﺳﺘﱪﺍﺀ ﺍﻹﻣﺎﺀ ﲝﻴﻀﺔ ،ﻓﻬﻰ ﺃﺷﺒﻪ ﺷﻰﺀ ﺑﺎﳌﻄﻠﻘﺔ ،ﻓﺘﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ. ﻭﺍﻟﺼﻮﺍ ﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ :ﺃﺎ ﺗﺴﺘﱪﺃ ﲝﻴﻀﺔ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ، ﻭﻋﺎﺋﺸﺔ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻭﺍﳊﺴﻦ ،ﻭﺍﻟﺸﻌﱮ ،ﻭﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﳏﻤﺪ ،ﻭﺃﰉ ﻗِﻼﺑﺔ، ﻭﻣﻜﺤﻮﻝ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﻋﺒﻴﺪ ،ﻭﺃﰉ ﺛﻮﺭ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻓﺈﻥ ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﺮﺩ ﺍﻻﺳﺘﱪﺍﺀ ﻟﺰﻭﺍﻝ ﺍﳌﻠﻚ ﻋﻦ ﺍﻟﺮﻗﻴﺔ، ﻓﻜﺎﻥ ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ ﰲ ﺣﻖ ﻣﻦ ﲢﻴﺾ ،ﻛﺴﺎﺋﺮ ﺍﺳﺘﱪﺍﺀﺍﺕ ﺍﳌﻌﺘﻘﺎﺕ ،ﻭﺍﳌﻤﻠﻮﻛﺎﺕ، ﻭﺍﳌﺴﺒﻴﺎﺕ .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﺿﻌﻒ ﺃﲪﺪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ .ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ :ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺠﺐ ﻣِﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻓﻘﺎﻝ :ﻻ ﻳﺼﺢ .ﻭﻗﺎﻝ ﺍﳌﻴﻤﻮﱏ :ﺭﺃﻳﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻌ ﺑﻦ ﺍﻟﻌﺎﺹ ﻫﺬﺍ ،ﰒ ﻗﺎﻝ :ﺃﻳﻦ ﺳﻨ ﹸﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫﺬﺍ؟ ﻭﻗﺎﻝ :ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﺇﳕﺎ ﻫﻰ ﻋﺪﺓ ﺍﳊﺮﺓ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ،ﻭﺇﳕﺎ ﻫﺬﻩ ﺃﻣﺔ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺮﻕ ﺇﱃ ﺍﳊﺮﻳﺔ ،ﻭﻳﻠﺰﻡ ﻣﻦ ﻗﺎﻝ ﺙ ﺣﻴﺾ ﻭﺟﻪ ،ﺇﳕﺎ ﺗﻌﺘﺪ ﺑﺬﻟﻚ ﺍﳌﻄﻠﻘﺔ، ﺬﺍ ﺃﻥ ﻳﻮﺭﺛﻬﺎ ،ﻭﻟﻴﺲ ﻟﻘﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺗﻌﺘﺪ ﺛﻼ ﹶ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ .ﻭﻗﺎﻝ ﺍﳌﻨﺬﺭﻯ :ﰲ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ،ﻣﻄ ﺮ ﺑﻦ ﻃﻬﻤﺎﻥ ﺃﺑﻮ ﺭﺟﺎﺀ ﺍﻟﻮﺭﺍﻕ ،ﻭﻗﺪ ﺿﻌﻔﻪ ﻏﲑ ﻭﺍﺣﺪ ،ﻭﺃﺧﱪﻧﺎ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﺍﳊﺎﻓﻆ ﰲ ﻛﺘﺎﺏ $ﺍﻟﺘﻬﺬﻳﺐ #ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ :ﺳﺄﻟﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ .ﻓﻘﺎﻝ :ﻛﺎﻥ ﳛﲕ ﺑﻦ ﺖ ﺃﰉ ﻋﻦ ﻣﻄﺮ ﺳﻌﻴﺪ ﻳﻀﻌﻒ ﺣﺪﻳﺜﻪ ﻋﻦ ﻋﻄﺎﺀ ،ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺳﺄﻟ ﺍﻟﻮﺭﺍﻕ ،ﻗﺎﻝ :ﻛﺎﻥ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻳﺸﺒﻪ ﺣﺪﻳﺚ ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ ﺑﺎﺑﻦ ﺃﰉ ﻟﻴﻠﻰ ﰲ ﺳﻮﺀ ﺍﳊﻔﻆ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻓﺴﺄﻟﺖ ﺃﰉ ﻋﻨﻪ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﻗﺮﺑﻪ ﻣِﻦ ﺍﺑﻦ ﺃﰉ ﻟﻴﻠﻰ ﰲ ﻋﻄﺎﺀ ﺧﺎﺻﺔ ،ﻭﻗﺎﻝ :ﻣﻄﺮ ﰲ ﻋﻄﺎﺀ :ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻗﻠﺖ ﻟﻴﺤﲕ ﺑﻦ ﻣﻌﲔ: ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ؟ ﻓﻘﺎﻝ :ﺿﻌﻴﻒ ﰲ ﺣﺪﻳﺚ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ :ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ .ﻭﺑﻌﺪ ،ﻓﻬﻮ ﺛﻘﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﺻﺎﱀ ﺍﳊﺪﻳﺚ ،ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ،ﻭﺍﺣﺘﺞ ﺑﻪ ﻣﺴﻠﻢ ،ﻓﻼ ﻭﺟﻪ ﻟﻀﻌﻒ ﺍﳊﺪﻳﺚ ﺑﻪ. ﻭﺇﳕﺎ ﻋﻠﺔ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﺅﻳﺐ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻰ ﺍﻟﻠﱠﻪ
٤٩٨ ﻋﻨﻪ ،ﻭﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ،ﻗﺎﻟﻪ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻭﻟﻪ ﻋِﻠﺔ ﺃﺧﺮﻯ ،ﻭﻫﻰ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ﱂ ﻳﻘﻞ :ﻻ ﺏ :ﻻ ﺗﻠﺒﺴﻮﺍ ﻋﻠﻴﻨﺎ ﺩﻳﻨﻨﺎ .ﻣﻮﻗﻮﻑ .ﻭﻟﻪ ﺗﻠﺒﺴﻮﺍ ﻋﻠﻴﻨﺎ ﺳﻨﺔ ﻧﺒﻴﻨﺎ .ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﻭﺍﻟﺼﻮﺍ ﺏ ﺍﳊﺪﻳﺚ ،ﻭﺍﺧﺘﻼﻓﻪ ﻋﻦ ﻋﻤﺮﻭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ .ﺃﺣﺪﻫﺎ: ﻋﻠﺔ ﺃﺧﺮﻯ ،ﻭﻫﻰ ﺍﺿﻄﺮﺍ ﻫﺬﺍ .ﻭﺍﻟﺜﺎﱏ :ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﻋﺪﺓ ﺍﳊﺮﺓ .ﻭﺍﻟﺜﺎﻟﺚ :ﻋﺪﺎ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍ ،ﻓﺈﺫﺍ ﺃﻋﺘﻘﺖ ،ﻓﻌﺪﺎ ﺛﻼﺙ ﺣﻴﺾ ،ﻭﺍﻷﻗﺎﻭﻳﻞ ﺍﻟﺜﻼﺛﺔ ﻋﻨﻪ ﺫﻛﺮﻫﺎ ﺍﻟﺒﻴﻬﻘﻰ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ﺣﻜﺎﻩ ﺍﻟﺒﻴﻬﻘﻰ ﻋﻨﻪ ،ﻭﻗﺪ ﺭﻭﻯ ﺧِﻼﺱ ،ﻋﻦ ﻋﻠﻰ ﻣﺜﻞ ﺭﻭﺍﻳﺔ ﻗﺒﻴﺼﺔ ﻋﻦ ﻋﻤﺮﻭ ،ﺃﻥ ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ،ﻭﻟﻜﻦ ﺧِﻼﺱ ﺑﻦ ﻋﻤﺮﻭ ﺻﺤﻔﻰ ،ﻭﻛﺎﻥ ﻣﻐﲑﺓ ﻻ ﻳ ﻌﺒﺄﹸ ﻗﺪ ﺗ ﹸﻜﻠﱢﻢ ﰲ ﺣﺪﻳﺜﻪ ،ﻓﻘﺎﻝ ﺃﻳﻮﺏ :ﻻ ﻳﺮﻭﻯ ﻋﻨﻪ ،ﻓﺈﻧﻪ ﲝﺪﻳﺜﻪ .ﻭﻗﺎﻝ ﺃﲪﺪ :ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻋﻠﻰ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻛﺘﺎﺏ ،ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﺭﻭﺍﻳﺎﺕ ﺧِﻼﺱ ﻋﻦ ﻋﻠﻰ ﺿﻌﻴﻔﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ ،ﻓﻘﺎﻝ :ﻫﻰ ﻣﻦ ﺻﺤﻴﻔﺔ .ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺭﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺃﻡ ﺍﻟﻮﻟﺪ ﻳﺘﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ،ﻗﺎﻝ :ﺗﻌﺘﺪ ﲝﻴﻀﺔ .ﻓﺈﻥ ﺛﺒﺖ ﻋﻦ ﻋﻠﻰ ﻭﻋﻤﺮﻭ ﻣﺎ ﺭﻭﻯ ﻋﻨﻬﻤﺎ ،ﻓﻬﻰ ﻣﺴﺄﻟﺔ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻫﻮ ﺍﳊﺎﻛﻢ ،ﻭﻟﻴﺲ ﻣﻊ ﻣ ﻦ ﺟﻌﻠﻬﺎ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﺇﻻ ﺍﻟﺘﻌﻠ ﻖ ﺑﻌﻤﻮﻡ ﺍﳌﻌﲎ ،ﺇﺫ ﱂ ﻳﻜﻦ ﻁ ﻋﻤﻮﻡ ﺍﳌﻌﲎ ﺗﺴﺎﻭﻯ ﺍﻷﻓﺮﺍﺩ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﺛﺒﺖ ﺍﳊﻜﻢ ﻣﻌﻬﻢ ﻟﻔﻆ ﻋﺎﻡ ،ﻭﻟﻜﻦ ﺷﺮ ﹸ ﻷﺟﻠﻪ ،ﻓﻤﺎ ﱂ ﻳﻌﻠﻢ ﺫﻟﻚ ﻻ ﻳﺘﺤ ﱠﻘ ﻖ ﺍﻹِﳊﺎﻕ ،ﻭﺍﻟﺬﻳﻦ ﺃﳊﻘﻮﺍ ﺃ ﻡ ﺍﻟﻮﻟﺪ ﺑﺎﻟﺰﻭﺟﺔ ﺭﺃﻭﺍ ﺃﻥ ﲔ ﺍﻷﻣﺔ ﻣﻦ ﺟﻬﺔ ﲔ ﺍﻟﺰﻭﺟﺔ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻯ ﺑﻴﻨﻬﺎ ﻭﺑ ﺍﻟﺸﺒ ﻪ ﺍﻟﺬﻯ ﺑﲔ ﺃﻡ ﺍﻟﻮﻟﺪ ﻭﺑ ﺃﺎ ﺑﺎﳌﻮﺕ ﺻﺎﺭﺕ ﺣﺮﺓ ،ﻓﻠﺰﻣﺘﻬﺎ ﺍﻟﻌِﺪﺓ ﻣﻊ ﺣﺮﻳﺘﻬﺎ ،ﲞﻼﻑ ﺍﻷﻣﺔ ،ﻭﻷﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﺖ ﻟﻪ ﻋِﺪﺓ ﺍﻟﺰﻭﺟﺔ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ ،ﻣﻮﺟﻮ ﺩ ﰲ ﺃ ﻡ ﺍﻟﻮﻟﺪ ،ﻭﻫﻮ ﺃﺩﱏ ﺍﻷﻭﻗﺎﺕ ﺟِ ﻌﹶﻠ ﲔ ﺍﻟﺰﻭﺟﺔ ﻭﺃﻡ ﺍﻟﻮﻟﺪ ﻭﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺍﻟﺬﻯ ﻳﺘﻴﻘﻦ ﻓﻴﻬﺎ ﺧﻠ ﻖ ﺍﻟﻮﻟﺪ ،ﻭﻫﺬﺍ ﻻ ﻳﻔﺘﺮﻕ ﺍﳊﺎ ﹸﻝ ﻓﻴﻪ ﺑ ﻻ ﺗﻔﺮﻕ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ ،ﻭﻣﻨﺎﺯﻋﻮﻫﻢ ﻳﻘﻮﻟﻮﻥ :ﺃ ﻡ ﺍﻟﻮﻟﺪ ﺃﺣﻜﺎﻣﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﺀ ،ﻻ ﺃﺣﻜﺎ ﻡ ﺼﻒ ﻣﺎ ﺗ ﺮ ﻙ ﹶﺃ ﺯﻭﺍ ﺟﻜﹸﻢ ﴾ ]ﺍﻟﻨﺴﺎﺀ،[١٢ : ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﳍﺬﺍ ﱂ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ ﴿ :ﻭﹶﻟﻜﹸ ﻢ ِﻧ ﻭﻏﲑﻫﺎ ،ﻓﻜﻴﻒ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳﺘ ﻮﻓﱠ ﻮ ﹶﻥ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳ ﹶﺬﺭﻭﻥ ﹶﺃﺯﻭﺍﺟﹰﺎ ﴾ ]ﺍﻟﺒﻘﺮﺓ: ،[٢٤٠ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻌِﺪﺓ ﱂ ﺗﺠﻌﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﻷﺟﻞ ﳎﺮﺩ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ،ﻓﺈﺎ ﲡﺐ ﻋﻠﻰ ﻣﻦ ﻳﺘﻴﻘﱠﻦ ﺑﺮﺍﺀﺓ ﺭﲪﻬﺎ ،ﻭﲡﺐ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺍﳋﻠﻮﺓ ،ﻓﻬﻰ ﻣِﻦ ﺣﺮﱘ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﲤﺎﻣﻪ .ﻭﺃﻣﺎ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ،ﻓﺎﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺍﻟﻌﻠﻢ ﺑﱪﺍﺀﺓ ﺭﲪﻬﺎ ،ﻭﻫﺬﺍ ﻳﻜﻔﻰ ﻓﻴﻪ ﺣﻴﻀﺔ، ﻼ ﻟﺰﻣﺎﻥ ﻭﳍﺬﺍ ﱂ ﻳﺠﻌﻞ ﺍﺳﺘﱪﺍﺅﻫﺎ ﺛﻼﺛﹶﺔ ﻗﺮﻭﺀ ،ﻛﻤﺎ ﺟﻌﻠﺖ ﻋِﺪﺓ ﺍﳊﺮﺓ ﻛﺬﻟﻚ ﺗﻄﻮﻳ ﹰ
٤٩٩ ﺺ ﻳﻘﺘﻀﻰ ﺇﳊﺎﻗﻬﺎ ﺍﻟﺮﺟﻌﺔ ،ﻭﻧﻈﺮﹰﺍ ﻟﻠﺰﻭﺝ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻘﺼﻮ ﺩ ﰲ ﺍﳌﺴﺘﱪﺃﺓ ،ﻓﻼ ﻧ ﺐ ﺍﻟﺸﺮﻉ ﰲ ﺑﺎﻟﺰﻭﺟﺎﺕ ﻭﻻ ﻣﻌﲎ ،ﻓﺄﻭﱃ ﺍﻷﻣﻮ ِﺭ ﺎ ﺃﻥ ﻳﺸﺮﻉ ﳍﺎ ﻣﺎ ﺷﺮﻋﻪ ﺻﺎﺣ ﺍﳌﺴﺒﻴﺎﺕ ﻭﺍﳌﻤﻠﻮﻛﺎﺕ ،ﻭﻻ ﺗﺘﻌﺪﺍﻩ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻻ ﳛﺼﻞ ﺍﻻﺳﺘﱪﺍ ُﺀ ﺑﻄﹸﻬﺮ ﺍﻟﺒﺘﺔ ،ﺑﻞ ﻻ ﺑﺪ ﻣِﻦ ﺣﻴﻀﺔ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺏ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻗﻮﻝ ﻟﻪ :ﳛﺼ ﹸﻞ ﺑﻄﻬﺮ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺎﻝ ﺃﺻﺤﺎ ﻛﺎﻣﻞ ،ﻭﻣﱴ ﻃﻌﻨﺖ ﰲ ﺍﳊﻴﻀﺔ ،ﰎ ﺍﺳﺘﱪﺍﺅﻫﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻤﺎ :ﺇﻥ ﺍﻷﻗﺮﺍﺀ :ﺍﻷﻃﻬﺎﺭ، ﻀﻊ ،ﻭ ﹶﻻ ﺣﺎِﺋ ﹲﻞ ﺣﺘﻰ ﻭﻟﻜﻦ ﻳ ﺮﺩ ﻫﺬﺍ ،ﻗﻮﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج $ :ﹶﻻ ﺗﻮﻃﺄ ﺣﺎ ِﻣ ﹲﻞ ﺣﺘﻰ ﺗ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻳﻮﻡ ﺣﻨﲔ $ :ﻣ ﻦ ﻀ ٍﺔ .#ﻭﻗﺎﻝ ﺭﻭﻳﻔﻊ ﺑﻦ ﺛﺎﺑﺖ :ﲰﻌ ﺤﻴ ﺴﺘﺒﺮﹶﺃ ِﺑ ﺗ ﺴﺘﺒﺮِﺋﻬﺎ ِﺑﺤﻴﻀﺔ #ﺭﻭﺍﻩ ﺴﺒﻰ ﺣﺘﻰ ﻳ ﻼ ﻳ ﹶﻄ ﹾﺄ ﺟﺎ ِﺭﻳ ﹰﺔ ِﻣ ﻦ ﺍﻟ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻋﻨﺪﻩ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ :ﻫﺬﺍ ﺃﺣﺪﻫﺎ. ﳊﺒﺎﱃ ﺣﱴ ﺗﻀﻌﻦ. ﺍﻟﺜﺎﱏ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻻ ﺗﻮﻃﺄ ﺍﻷﻣﺔ ﺣﱴ ﲢﻴﺾ ،ﻭﻋﻦ ﺍ ﹶ ﺴﺒﺎﻳﺎ ﺣﺘﻰ ﺤ ﻦ ﹶﺛﻴﺒﹰﺎ ِﻣ ﻦ ﺍﻟ ﻼ ﻳﻨ ِﻜ ﺍﻟﺜﺎﻟﺚ $ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺆ ِﻣﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵﺧ ِﺮ ﹶﻓ ﹶ ﳊﻞﱠ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﳊﻴﺾ ﻭﺣﺪﻩ ﻻ ﺑﺎﻟﻄﻬﺮ ،ﻓﻼ ﻳﺠﻮﺯ ﺇﻟﻐﺎﺀ ﻣﺎ ﺍﻋﺘﱪﻩ، ﺾ .#ﻓﻌﻠﻖ ﺍ ِ ﺗﺤِﻴ ﻭﺍﻋﺘﺒﺎﺭ ﻣﺎ ﺃﻟﻐﺎﻩ ،ﻭﻻ ﺗﻌﻮﻳﻞ ﻋﻠﻰ ﻣﺎ ﺧﺎﻟﻒ ﻧﺼﻪ ،ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ ﺍﶈﺾ ،ﻓﺈﻥ ﺐ ﻫﻮ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﺍﻟﺬﻯ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﻫﻮ ﺍﳊﻴﺾ ،ﻓﺄﻣﺎ ﺍﻟﻄﻬﺮ ،ﻓﻼ ﺩِﻻﻟﺔ ﻓﻴﻪ ﺍﻟﻮﺍﺟ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻌ ﻮ ﹶﻝ ﰲ ﺍﻻﺳﺘﱪﺍﺀ ﻋﻠﻰ ﻣﺎ ﻻ ﺩﻻﻟﺔ ﻟﻪ ﻓﻴﻪ ﻋﻠﻴﻪ ﺩﻭﻥ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ،ﻭﺑﻨﺎﺅﻫﻢ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﻫﻰ ﺍﻷﻃﻬﺎﺭ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳋﻼﻑ ﻟﻠﺨﻼﻑ ،ﻭﻟﻴﺲ ﲝﺠﺔ ﻭﻻ ﺷﺒﻬﺔ ،ﰒ ﱂ ﻳﻤﻜﻨﻬﻢ ﺑﻨﺎﺀ ﻫﺬﺍ ﻋﻠﻰ ﺫﺍﻙ ﺣﱴ ﺧﺎﻟﻔﻮﻩ ،ﻓﺠﻌﻠﻮﺍ ﺍﻟﻄﻬﺮ ﺍﻟﺬﻯ ﺕ ﺳﻴﺪﻫﺎ ﻓﻴﻪ ﻚ ﻓﻴﻪ ،ﺃﻭ ﻣﺎ ﻃﻠﻘﻬﺎ ﻓﻴﻪ ﻗﺮﺀﺍﹰ ،ﻭﱂ ﳚﻌﻠﻮﺍ ﻃﻬﺮ ﺍﳌﺴﺘﱪﺃﺓ ﺍﻟﱴ ﲡﺪﺩ ﻋﻠﻴﻬﺎ ﺍﳌﻠ ﺚ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﺗﺒﲔ ،ﻭﺣﱴ ﺧﺎﻟﻔﻮﺍ ﺍﳌﻌﲎ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ،ﻭﱂ ﻗﺮﺀﺍﹰ ،ﻭﺣﺘﻰ ﺧﺎﻟﻔﹸﻮﺍ ﺍﳊﺪﻳ ﹶ ﺾ ﻳﻤﻜﻨﻬﻢ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺇﻻ ﺑﻌﺪ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ،ﻭﻏﺎﻳﺔ ﻣﺎ ﻗﺎﻟﻮﺍ :ﺃﻥ ﺑﻌ ﺍﳊﻴﻀﺔ ﺍﳌﻘﺘﺮﻥ ﺑﺎﻟﻄﻬﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ،ﻓﻴﻘﺎﻝ ﳍﻢ :ﻓﻴﻜﻮﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﻢ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﺑﻌﺾ ﺍﳊﻴﻀﺔ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻗﺮﺀﹰﺍ ﻋﻨﺪ ﺃﺣﺪ؟ ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﻫﻮ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺑﻌﺾ ﺣﻴﻀﺔ ﻭﻃﻬﺮ .ﻗﻠﻨﺎ :ﻫﺬﺍ ﻗﻮﻝ ﺛﺎﻟﺚ ﰲ ﻣﺴﻤﻰ ﺍﻟﻘﺮﻭﺀ ،ﻭﻻ ﻳﻌﺮﻑ ،ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺣﻘﻴﻘﺘﻪ
٥٠٠ ﻣﺮﻛﺒ ﹰﺔ ﻣﻦ ﺣﻴﺾ ﻭﻃﻬﺮ. ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺑﻞ ﻫﻮ ﺍﺳﻢ ﻟﻠﻄﻬﺮ ﺑﺸﺮﻁ ﺍﳊﻴﺾ .ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻟﺸﺮﻁ ،ﺍﻧﺘﻔﻰ ﺍﳌﺸﺮﻭﻁ، ﻗﻠﻨﺎ :ﻫﺬﺍ ﺇﳕﺎ ﳝﻜﻦ ﻟﻮ ﻋﻠﻖ ﺍﻟﺸﺎﺭﻉ ﺍﻻﺳﺘﱪﺍﺀ ﺑﻘﺮﺀ ،ﻓﺄﻣﺎ ﻣﻊ ﺗﺼﺮﳛﻪ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻖ ﲝﻴﻀﺔ، ﻓﻼ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﳛﺼﻞ ﺑﺒﻌﺾ ﺣﻴﻀﺔ ﰲ ﻳ ِﺪ ﺍﳌﺸﺘﺮﻯ ﺍﻛﺘﻔﺎﺀ ﺎ .ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳉﻮﺍﻫﺮ :#ﻓﺈﻥ ﺑِﻴﻌﺖ ﺍﻷﻣﺔ ﰲ ﺁﺧ ِﺮ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ،ﱂ ﻳﻜﻦ ﻣﺎ ﺑﻘﹶﻰ ﻣِﻦ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﺍﺳﺘﱪﺍ ًﺀ ﳍﺎ ﻣِﻦ ﻏﲑ ﺧﻼﻑ ،ﻭﺇﻥ ﺑِﻴﻌﺖ ﻭﻫﻰ ﰲ ﺃﻭﻝ ﺣﻴﻀﺘﻬﺎ ،ﻓﺎﳌﺸﻬﻮﺭ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﺳﺘﱪﺍ ًﺀ ﳍﺎ. ﻭﻗﺪ ﺍﺣﺘﺞ ﻣﻦ ﻧﺎﺯﻉ ﻣﺎﻟﻜﹰﺎ ﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﺈﻧﻪ ﻋﻠﻖ ﺍﳊﻞ ﲝﻴﻀﺔ ،ﻓﻼ ﺑﺪ ﻣﻦ ﲤﺎﻣﻬﺎ، ﻭﻻ ﺩﻟﻴﻞ ﻓﻴﻪ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻟﻪ ،ﻓﺈﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﳊﻴﻀﺔ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﻟﻜﻦ ﺍﻟﱰﺍﻉ ﰲ ﺃﻣﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻧﻪ ﻫﻞ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳊﻴﻀﺔ ﻭﻫﻰ ﰲ ﻣﻠﻜﻪ ،ﺃﻭ ﻳﻜﻔﻰ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻌﻈﻤﻬﺎ ﰲ ﻣﻠﻜﻪ ،ﻓﻬﺬﺍ ﻻ ﻳﻨﻔﻴﻪ ﺍﳊﺪﻳﺚﹸ ،ﻭﻻ ﻳﺜﺒﺘﻪ ،ﻭﻟﻜﻦ ﳌﻨﺎﺯﻋﻴﻪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ :ﳌﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﰲ ﻣﻠﻚ ﺍﳌﺸﺘﺮﻯ ﻭﺑﻌﻀﻬﺎ ﰲ ﻣﻠﻚ ﺍﻟﺒﺎﺋﻊ ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮﻫﺎ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﻋﻠﻢ ﺃﻥ ﺍﳊﻴﻀﺔ ﺍﳌﻌﺘﱪﺓ ﺃﻥ ﺗﻜﻮﻥ ،ﻭﻫﻰ ﻋﻨﺪ ﺍﳌﺸﺘﺮﻯ ،ﻭﳍﺬﺍ ﻟﻮ ﺣﺎﺿﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻛﺎﻓﻴﹰﺎ ﰲ ﺍﻻﺳﺘﱪﺍﺀ. ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻝ ﻣﺎﻟﻚ ،ﻳﺠﻴﺐ ﻋﻦ ﻫﺬﺍ ﺑﺄﺎ ﺇﺫﺍ ﺣﺎﺿﺖ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﻭﻫﻰ ﻣﻮﺩﻋﺔ ﻋﻨﺪ ﺍﳌﺸﺘﺮﻯ ،ﰒ ﺑﺎﻋﻬﺎ ﻋﻘﻴﺐ ﺍﳊﻴﻀﺔ ،ﻭﱂ ﲣﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ،ﺍﻛﺘﻔﻰ ﺑﺘﻠﻚ ﺍﳊﻴﻀﺔ ،ﻭﱂ ﳚﺐ ﻋﻠﻰ ﺍﳌﺸﺘﺮﻯ ﺍﺳﺘﱪﺍﺀ ﺛﺎﻥ ،ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﻬﻮ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻭﺍﻗﻌﹰﺎ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﰲ ﺻﻮﺭ ،ﻣﻨﻬﺎ ﻫﺬﻩ. ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﻭﺿﻌﺖ ﻟﻼﺳﺘﱪﺍﺀ ﻋﻨﺪ ﺛﺎﻟﺚ ،ﻓﺎﺳﺘﱪﺃﻫﺎ ،ﰒ ﺑﻴﻌﺖ ﺑﻌﺪﻩ .ﻗﺎﻝ ﰲ ﺖ ﻳﺪِﻩ $ﺍﳉﻮﺍﻫﺮ :#ﻭﻻ ﳚﺰﻯﺀ ﺍﻻﺳﺘﱪﺍﺀ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﺇﻻ ﰲ ﺣﺎﻻﺕ ﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﲢ ﺾ ﻋﻨﺪﻩ ،ﰒ ﻳﺸﺘﺮﻳﻬﺎ ﺣﻴﻨﺌﺬ ،ﺃﻭ ﺑﻌ ﺪ ﺃﻳﺎﻡ ،ﻭﻫﻰ ﻻ ﲣ ﺮﺝ، ﻟﻼﺳﺘﱪﺍﺀ ،ﺃﻭ ﺑﺎﻟﻮﺩﻳﻌﺔ ،ﻓﺘﺤﻴ ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺳﻴﺪﻫﺎ .ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺸﺘﺮﻳﻬﺎ ﳑﻦ ﻫﻮ ﺳﺎﻛﻦ ﻣﻌﻪ ﻣﻦ ﺯﻭﺟﺘﻪ ،ﺃﻭ ﻭﻟﺪ ﻟﻪ ﺻﻐﲑ ﰲ ﻋﻴﺎﻟﻪ .ﻭﻗﺪ ﺣﺎﺿﺖ ،ﻓﺎﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻧﺖ ﻻ ﲣﺮﺝ ﺃﺟﺰﺃﻩ ﺫﻟﻚ.
٥٠١ ﻭﻗﺎﻝ ﺃﺷﻬﺐ :ﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻪ ﰲ ﺩﺍﺭ ﻭﻫﻮ ﺍﻟﺬﺍﺏ ﻋﻨﻬﺎ ،ﻭﺍﻟﻨﺎﻇ ﺮ ﰲ ﺃﻣﺮﻫﺎ ،ﻓﻬﻮ ﺍﺳﺘﱪﺍﺀ، ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﲣﺮﺝ ﺃﻭ ﻻ ﲣﺮﺝ .ﻭﻣﻨﻬﺎ :ﺇﺫﺍ ﻛﺎﻥ ﺳﻴﺪﻫﺎ ﻏﺎﺋﺒﺎﹰ ،ﻓﺤﲔ ﻗﺪﻡ ﺍﺳﺘﱪﺃﻫﺎ ﻗﺒﻞ ﺃﻥ ﲣﺮﺝ ،ﺃﻭ ﺧﺮﺟﺖ ﻭﻫﻰ ﺣﺎﺋﺾ ،ﻓﺎﺷﺘﺮﺍﻫﺎ ﻣﻨﻪ ﻗﺒﻞ ﺃﻥ ﺗﻄﻬﺮ. ﺖ ﻳﺪ ﺍﳌﺸﺘﺮﻯ ﻣﻨﻬﻤﺎ ﻚ ﻳﺸﺘﺮﻯ ﻧﺼﻴﺐ ﺷﺮﻳﻜﻪ ﻣﻦ ﺍﳉﺎﺭﻳﺔ ﻭﻫﻰ ﲢ ﻭﻣﻨﻬﺎ :ﺍﻟﺸﺮﻳ ﻭﻗﺪ ﺣﺎﺿﺖ ﰲ ﻳﺪﻩ .ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻓﻬﺬﻩ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ ﺗﻀﻤﻨﺖ ﺍﻻﺳﺘﱪﺍﺀ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ،ﻭﺍﻛﺘﻔﻰ ﺑﻪ ﻣﺎﻟﻚ ﻋﻦ ﺍﺳﺘﱪﺍﺀ ﺛﺎﻥ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﳚﺘﻤﻊ ﻗﻮﻟﹸﻪ ﻫﺬﺍ ،ﻭﻗﻮﻟﻪ :ﺇﻥ ﺍﳊﻴﻀﺔ ﺇﺫﺍ ﻭﺟﺪ ﻣﻌﻈﻤﻬﺎ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ﺾ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﺬﻩ ﳍﺎ ﻣﻮﺿﻊ ﻭﻫﺬﻩ ﳍﺎ ﻣﻮﺿﻊ ،ﻓﻜﻞ ﻣﻮﺿﻊ ﱂ ﻳﻜﻦ ﺍﺳﺘﱪﺍﺀﺍﹰ؟ ﻗﻴﻞ :ﻻ ﺗﻨﺎﻗﹸ ﳛﺘﺎﺝ ﻓﻴﻪ ﺍﳌﺸﺘﺮﻯ ﺇﱃ ﺍﺳﺘﱪﺍﺀ ﻣﺴﺘﻘﻞ ﻻ ﻳﺠﺰﻯﺀ ﺇﻻ ﺣﻴﻀﺔ ﱂ ﻳﻮﺟﺪ ﻣﻌﻈﻤﻬﺎ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﻭﻛﻞ ﻣﻮﺿﻊ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺍﺳﺘﱪﺍﺀ ﻣﺴﺘﻘﻞ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺣﻴﻀﺔ ﻭﻻ ﺑﻌﻀﻬﺎ ،ﻭﻻ ﺍﻋﺘﺒﺎ ﺭ ﺑﺎﻻﺳﺘﱪﺍﺀ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ،ﻛﻬﺬﻩ ﺍﻟﺼﻮﺭ ﻭﳓﻮﻫﺎ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ :ﺃﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ،ﻓﺎﺳﺘﱪﺍﺅﻫﺎ ﺑﻮﺿﻊ ﺍﳊﻤﻞ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﺣﻜﻢ ﺍﻟﻨﺺ ،ﻓﻬﻮ ﳎﻤﻊ ﻋﻠﻴﻪ ﺑﲔ ﺍﻷﻣﺔ. ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﻭﻃﺆﻫﺎ ﻗﺒ ﹶﻞ ﻭﺿﻊ ﲪﻠﻬﺎ ،ﺃﻯ ﲪﻞ ﻛﺎﻥ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻳﻠﺤﻖ ﺑﺎﻟﻮﺍﻃﻰﺀ ،ﻛﺤﻤﻞ ﺍﻟﺰﻭﺟﺔ ﻭﺍﳌﻤﻠﻮﻛﺔ ،ﻭﺍﳌﻮﻃﻮﺀﺓ ﺑﺸﺒﻬﺔ ،ﺃﻭ ﻻ ﻳﻠﺤﻖ ﺑﻪ ﻛﺤﻤﻞ ﺍﻟﺰﺍﻧﻴﺔ ،ﻓﻼ ﳛﻞ ﻭﻁ ُﺀ ﺣﺎﻣﻞ ﻣِﻦ ﻏﲑ ﺍﻟﻮﺍﻃﻰﺀ ﺍﻟﺒﺘﺔ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﻨﺺ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ج $ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ِﻣﻦ ﺑﺎﻟﻠﱠ ِﻪ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﻓﹶﻼ ﻳﺴﻘﻰ ﻣﺎﺀَﻩ ﺯ ﺭ ﻉ ﻉ ﹶﻏﻴ ِﺮ ِﻩ #ﻭﻫﺬﺍ ﻳ ﻌﻢ ﺍﻟﺰﺭ ﻂ ﺑﻪ ﺃﻭﱃ ﻣِﻦ ﺍﻟﻄﻴﺐ ﻭﺍﳋﺒﻴﺚ ،ﻭﻷﻥ ﺻِﻴﺎﻧﺔ ﻣﺎﺀ ﺍﻟﻮﺍﻃﻰﺀ ﻋﻦ ﺍﳌﺎﺀ ﺍﳋﺒﻴﺚ ﺣﱴ ﻻ ﳜﺘِﻠ ﹶ ﺻﻴﺎﻧﺘﻪ ﻋﻦ ﺍﳌﺎﺀ ﺍﻟﻄﻴﺐ ،ﻭﻷﻥ ﲪﻞ ﺍﻟﺰﺍﱏ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﺣﺮﻣﺔ ﻟﻪ ﻭﻻ ﳌﺎﺋﻪ ،ﻓﺤﻤ ﹸﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻃﻰﺀ ﻭﻣﺎﺅﻩ ﳏﺘﺮﻡ ،ﻓﻼ ﳚﻮ ﺯ ﻟﻪ ﺧﻠﻄﻪ ﺑﻐﲑﻩ ﻭﻷﻥ ﻫﺬﺍ ﳐﺎﻟﻒ ﻟﺴﻨﺔ ﺍﻟﻠﱠﻪ ﰲ ﲤﻴﻴﺰ ﺚ ﻣﻦ ﺍﻟﻄﻴﺐ ،ﻭﲣﻠﻴﺼﻪ ﻣﻨﻪ ،ﻭﺇﳊﺎﻕ ﻛﻞ ﻗﺴﻢ ﲟﺠﺎﻧﺴﻪ ﻭﻣﺸﺎﻛﻠﻪ. ﺍﳋﺒﻴ ِ ﻭﺍﻟﺬﻯ ﻳﻘﻀﻰ ﻣﻨﻪ ﺍﻟﻌﺠﺐ ،ﲡﻮﻳ ﺰ ﻣﻦ ﺟﻮﺯ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺰﺍﻧﻴﺔ ﺐ ﺍﻟﻌﻘﺪ ،ﻓﺘﻜﻮﻥ ﺍﻟﻠﻴﻠﺔ ﻋﻨﺪ ﺍﻟﺰﺍﱏ ﻭﻗﺪ ﻋﻠﻘﺖ ﻣﻨﻪ ،ﻭﺍﻟﻠﻴﻠﺔ ﺍﻟﱴ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋﻬﺎ ﻭﻭﻃﺌﻬﺎ ﻋﻘﻴ
٥٠٢ ﺗﻠﻴﻬﺎ ﻓﺮﺍﺷﹰﺎ ﻟﻠﺰﻭﺝ. ﻭﻣﻦ ﺗﺄﻣﻞ ﻛﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ،ﻋﻠﻢ ﺃﺎ ﺗﺄﰉ ﺫﻟﻚ ﹸﻛ ﱠﻞ ﺍﻹِﺑﺎﺀ ،ﻭﺗﻤﻨﻊ ﻣﻨﻪ ﹸﻛ ﱠﻞ ﺍﳌﻨﻊ. ﻭﻣِﻦ ﳏﺎﺳﻦ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﺃﻥ ﺣﺮﻡ ﻧﻜﺎﺣﻬﺎ ﺑﺎﻟﻜﹸﻠﻴﺔ ﺣﱴ ﺗﺘﻮﺏ ،ﻭﻳﺮﺗﻔ ﻊ ﺝ ﺑﻐﻰ، ﻋﻨﻬﺎ ﺍﺳ ﻢ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺒﻐ ﻰ ﻭﺍﻟﻔﺎﺟﺮﺓ ،ﻓﻬﻮ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﺯﻭ ﺹ ﻭﻣﻨﺎﺯﻋﻮﻩ ﳚﻮﺯﻭﻥ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﺳﻌ ﺪ ﻣﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻷﺩﻟﺔ ﹸﻛﻠﱢﻬﺎ ﻣﻦ ﺍﻟﻨﺼﻮ ِ ﻭﺍﻵﺛﺎﺭ ،ﻭﺍﳌﻌﺎﱏ ﻭﺍﻟﻘِﻴﺎﺱ ،ﻭﺍﳌﺼﻠﺤﺔ ﻭﺍﳊﻜﻤﺔ ،ﻭﲢﺮﱘ ﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻴﺤﹰﺎ .ﻭﺍﻟﻨﺎﺱ ﺐ ﺍﻟﺮﺟﻞ ﺻﺮﺣﻮﺍ ﻟﻪ ﺑﺎﻟﺰﺍﻯ ﻭﺍﻟﻘﺎﻑ ،ﻓﻜﻴﻒ ﲡﻮﺯ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﻣﺜﻞ ﻫﺬﺍ ،ﻣﻊ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﰲ ﺳ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﺮﺿﻪ ﻹﻓﺴﺎﺩ ﻓﺮﺍﺷﻪ ،ﻭﺗﻌﻠﻴﻖ ﺃﻭﻻﺩ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑﻩ ،ﻭﺗﻌﺮﺿﻪ ﻟﻼﺳﻢ ﺍﳌﺬﻣﻮﻡ ﺱ ﻗﻮ ِﻝ ﻣﻦ ﺟ ﻮ ﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺰﺍﻧﻴﺔ ﻭﻭﻃﺌﻬﺎ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋﻬﺎ ﺣﱴ ﻟﻮ ﻋﻨﺪ ﲨﻴﻊ ﺍﻷﻣﻢ؟ ﻭﻗﻴﺎ ﻼ ﻣﻦ ﺍﻟﺰﱏ ،ﺑﻞ ﻳﻄﺆﻫﺎ ﻋﻘﻴﺐ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ،ﺃﻥ ﻻ ﻳﻮﺟﺐ ﺍﺳﺘﱪﺍﺀ ﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﻒ ﻟﺼﺮﻳﺢ ﺍﻟﺴﻨﺔ .ﻓﺈﻥ ﺃﻭﺟﺐ ﺍﺳﺘﱪﺍﺀﻫﺎ ،ﻧﻘﺾ ﻗﻮﻟﻪ ﲜﻮﺍﺯ ﻭﻁﺀ ﺍﻟﺰﺍﻧﻴﺔ ﻣﻠﻜﻬﺎ ،ﻭﻫﻮ ﳐﺎِﻟ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋﻬﺎ ،ﻭﺇﻥ ﱂ ﻳﻮﺟﺐ ﺍﺳﺘﱪﺍﺀﻫﺎ ،ﺧﺎﻟﻒ ﺍﻟﻨﺼﻮﺹ ،ﻭﻻ ﻳﻨﻔﻌﻪ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﺑﺄﻥ ﺝ ﺇﳕﺎ ﱂ ﳚﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﱪﺍﺀُ ،ﻷﻧﻪ ﱂ ﻑ ﺍﻟﺴﻴﺪ ﻓﺈﻥ ﺍﻟﺰﻭ ﺝ ﻻ ﺍﺳﺘﱪﺍﺀ ﻋﻠﻴﻪ ،ﲞﻼ ِ ﺍﻟﺰﻭ ﻳﻌﻘﺪ ﻋﻠﻰ ﻣﻌﺘﺪﺓ ،ﻭﻻ ﺣﺎﻣﻞ ﻣﻦ ﻏﲑﻩ ﲞﻼﻑ ﺍﻟﺴﻴﺪ ،ﰒ ﺇﻥ ﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﺣﺮﻡ ﺍﻟﻮﻁﺀ ،ﺑﻞ ﻼ ﻣﻦ ﻏﲑﻩ ،ﻭﺳﺎﻗﻴﹰﺎ ﻣﺎﺀَﻩ ﻟﺰﺭﻉ ﺍﻟﻌﻘﺪ ﰲ ﺍﻟﻌﺪﺓ ﺧﺸﻴ ﹶﺔ ﺇﻣﻜﺎﻥ ﺍﳊﻤﻞ ،ﻓﻴﻜﻮﻥ ﻭﺍﻃﺌﹰﺎ ﺣﺎﻣ ﹰ ﻏﲑﻩ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﲢﻘﻖ ﲪﻠﻬﺎ. ﺲ ﻻﺣﻘًﺎ ﺑﺎﻟﻮاﻃﻰء اﻷول ،ﻓﺈن اﻟﻮﻟَﺪ ﻟِﻠﻔﺮاش، وﻏﺎﻳﺔ ﻣﺎ ﻳﻘﺎل :إن وﻟﺪ اﻟﺰاﻧﻴﺔ ﻟﻴ َ وهﺬا ﻻ ﻳﺠﻮ ُز إﻗﺪاﻣﻪ ﻋﻠﻰ ﺧﻠﻂ ﻣﺎﺋﻪ وﻧﺴﺒﻪ ﺑﻐﻴﺮﻩ ،وإن ﻟﻢ ﻳﻠﺤﻖ ﺑﺎﻟﻮاﻃﻰء اﻷول ،ﻓﺼﻴﺎﻧ ُﺔ ﻣﺎﺋﻪ وﻧﺴﺒﻪ ﻋﻦ ﻧﺴﺐ ﻻ ﻳُﻠﺤﻖ ﺑﻮاﺿﻌﻪ ﻟﺼﻴﺎﻧﺘﻪ ﻋﻦ ﻧﺴﺐ ع ﺣﺮﱠم وطء اﻷﻣﺔ اﻟﺤﺎﻣﻞ ﺣﺘﻰ ﺗﻀﻊ ،ﺳﻮاء ﻳﻠﺤﻖ ﺑﻪ .واﻟﻤﻘﺼﻮد :أن اﻟﺸﺮ َ ﻰ ج ﺑﻴﻦ اﻟﺮﺟﻞ واﻟﻤﺮأة اﻟﺘﻰ آﺎن ﺣﻤﻠُﻬﺎ ﻣﺤﺮﻣًﺎ أو ﻏﻴﺮ ﻣﺤﺮم وﻗﺪ ﻓﺮﱠق اﻟﻨﺒ ﱡ ﺢ ﺗﺰوج ﺑﻬﺎ ،ﻓﻮﺟﺪهﺎ ﺣُﺒﻠﻰ ،وﺟﻠﺪهﺎ اﻟﺤﺪﱠ ،وﻗﻀﻰ ﻟﻬﺎ ﺑﺎﻟﺼﱠﺪاق ،وهﺬا ﺻﺮﻳ ٌ ﺠﺢﱟ ﻋﻠﻰ ﻓﻲ ﺑﻄﻼن اﻟﻌﻘﺪ ﻋﻠﻰ اﻟﺤﺎﻣﻞ ﻣﻦ اﻟﺰﻧﻰ .وﺻﺢ ﻋﻨﻪ أﻧﻪ ﻣﺮ ﺑﺎﻣﺮأة ُﻣ ِ ﺖ ن ُﻳِﻠﻢﱠ ﺑِﻬﺎ#؟ ﻗﺎﻟﻮا :ﻧﻌﻢ.ﻗﺎلَ$ :ﻟ َﻘ ْﺪ َه َﻤ ْﻤ ُ ﺳ ّﻴﺪَهﺎ ُﻳ ِﺮﻳ ُﺪ َأ ْ ﻞ َ ﺑﺎب ﻓﺴﻄﺎط ،ﻓﻘﺎلَ$ :ﻟ َﻌ ﱠ ﻒ ُﻳ َﻮرﱢ ُﺛ ُﻪ ﻞ َﻟﻪَُ ،آ ْﻴ َ ﺤﱡ ﻻ َﻳ ِ ﺨ ِﺪ ُﻣ ُﻪ َو ُه َﻮ َ ﺴ َﺘ ْ ﻒ َﻳ ْ ﻞ َﻣ َﻌ ُﻪ َﻗ ْﺒ َﺮﻩَُ ،آ ْﻴ َ ﺧُ ن أَﻟﻌْﻨﻪ ﻟﻌﻨًﺎ َﻳ ْﺪ ُ َأ ْ ﻞ ﺼْ ﻞ َﻟ ُﻪ.#ﻓﺠﻌﻞ ﺳﺒﺐ هﻤﱢﻪ ﺑﻠﻌﻨﺘﻪ وﻃﺄﻩ ﻟﻸﻣﺔ اﻟﺤﺎﻣﻞ ،وﻟﻢ ﻳﺴﺘﻔ ِ ﺤﱡ ﻻ َﻳ ِ َو ُه َﻮ َ
٥٠٣ ﻋﻦ ﺣﻤﻠﻬﺎ ،هﻞ هﻮ ﻻﺣﻖ ﺑﺎﻟﻮاﻃِﻰء أم ﻏﻴ ُﺮ ﻻﺣﻖ ﺑﻪ؟ وﻗﻮﻟﻪ:
$ﻛﻴﻒ ﻳﺴﺘﺨ ِﺪﻣﻪ ﻭﻫﻮ ﻻ ﳛﻞ ﻟﻪ #ﺃﻯ :ﻛﻴﻒ ﳚﻌﻠﹸﻪ ﻋﺒﺪﹰﺍ ﻟﻪ ﻳﺴﺘﺨ ِﺪﻣﻪ ،ﻭﺫﻟﻚ ﻻ ﳛِﻞ ،ﻓﺈﻥ ﻣﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺍﻃﻰﺀ ﻳﺰﻳ ﺪ ﰲ ﺧﻠﻖ ﺍﳊﻤﻞ ،ﻓﻴﻜﻮﻥ ﺑﻌﻀﻪ ﻣﻨﻪ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻳﺰﻳ ﺪ ﻭﻃﺆﻩ ﰲ ﲰﻌﻪ ﻭﺑﺼﺮﻩ. ﻭﻗﻮﻟﻪ$ :ﻛﻴﻒ ﻳﻮﺭﺛﻪ ﻭﻫﻮ ﻻ ﻳ ِ ﺤﻞﱡ ﻟﻪ ،#ﲰﻌﺖ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ ﻓﻴﻪ: ﺃﻯ :ﻛﻴﻒ ﳚﻌﻠﻪ ﺗﺮﻛﺔ ﻣﻮﺭﻭﺛﺔ ﻋﻨﻪ ،ﻓﺈﻧﻪ ﻳﻌﺘﻘﺪﻩ ﻋﺒﺪﻩ ،ﻓﻴﺠﻌﻠﻪ ﺗﺮﻛ ﹰﺔ ﺗﻮﺭﺙ ﻋﻨﻪ ،ﻭﻻ ﺤﻞﱡ ﻟﻪ ﺫﻟﻚ ،ﻷﻥ ﻣﺎﺀﻩ ﺯﺍﺩ ﰲ ﺧﻠﻘﻪ ،ﻓﻔﻴﻪ ﺟﺰﺀ ﻣﻨﻪ. ﻳ ِ ﻭﻗﺎﻝ ﻏﲑﻩ :ﺍﳌﻌﲎ :ﻛﻴﻒ ﻳﻮﺭﺛﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﺑﻨﻪ ،ﻭﻻ ِﳛﻞﱡ ﻟﻪ ﺫﻟﻚ ،ﻷﻥ ﺍﳊﻤ ﹶﻞ ﻣِﻦ ﻏﲑﻩ ،ﻭﻫﻮ ﺑﻮﻃﺌﻪ ﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻠﻪ ﻣﻨﻪ ،ﻓﻴﻮﺭﺛﻪ ﻣﺎﻟﻪ ،ﻭﻫﺬﺍ ﻳﺮﺩﻩ ﺃﻭ ﹸﻝ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﻗﻮﻟﻪ: $ﻛﻴﻒ ﻳﺴﺘﻌﺒﺪﻩ#؟ ﺃﻯ :ﻛﻴﻒ ﳚﻌﻠﻪ ﻋﺒﺪﻩ؟ ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭﻝ .ﻭﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ،ﻓﻬﻮ ﺻﺮﻳﺢ ﰲ ﲢﺮﱘ ﻭﻁﺀ ﺍﳊﺎﻣﻞ ﻣﻦ ﻏﲑﻩ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳊﻤ ﹸﻞ ﻣِﻦ ﺯﱏ ﺃﻭ ﻣﻦ ﻏﲑﻩ ،ﻭﺃﻥ ﻓﺎﻋﻞ ﺫﻟﻚ ﺟﺪﻳﺮ ﺑﺎﻟﻠﻌﻦ ،ﺑﻞ ﻗﺪ ﺻﺮﺡ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ :ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻣﻠﻚ ﺯﻭﺟﺘﻪ ﺍﻷﻣﺔ ،ﱂ ﻳﻄﺄﻫﺎ ﺣﱴ ﻳﺴﺘﱪﺋﻬﺎ ﺧﺸﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻼ ﻣﻨﻪ ﰲ ﺻﻠﺐ ﺍﻟﻨﻜﺎﺡ ،ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﻭﻟﺪﻩ ﺍﻟﻮﻻﺀ ﳌﻮﺍﱃ ﺃﻣﻪ ﲞﻼﻑ ﻣﺎ ﻋﻠﻘﺖ ﺑﻪ ﰲ ﺣﺎﻣ ﹰ ﻣﻠﻜﻪ ،ﻓﺈﻧﻪ ﻻ ﻭﻻﺀ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﺍﺣﺘﻴﺎﻁ ﻟﻮﻟﺪﻩ :ﻫﻞ ﻫﻮ ﺻﺮﻳ ﺢ ﺍﳊﺮﻳﺔ ﻻ ﻭﻻﺀ ﻋﻠﻴﻪ، ﻼ ﻣﻦ ﻏﲑﻩ؟ ﺃﻭ ﻋﻠﻴﻪ ﻭﻻﺀ؟ ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ ﻓﺼﻞ
ﻀﻊ ،ﻭ ﹶﻻ ﺣﺎِﺋ ﹲﻞ ﺣﺘﻰ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ :ﺍﺳﺘﻨﺒﻂ ﻣﻦ ﻗﻮﻟﻪ$ :ﻭﻻ ﺗﻮ ﹶﻃﺄﹸ ﺣﺎ ِﻣ ﹲﻞ ﺣﺘﻰ ﺗ ﻀ ٍﺔ ،#ﺃﻥ ﺍﳊﺎﻣﻞ ﻻ ﲢﻴﺾ ،ﻭﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻳﻜﻮﻥ ﺩ ﻡ ﻓﺴﺎﺩ ﲟﱰﻟﺔ ﺤﻴ ﺴﺘﺒ ﺮﹶﺃ ِﺑ ﺗ ﺍﻻﺳﺘﺤﺎﺿﺔ ،ﺗﺼﻮ ﻡ ﻭﺗﺼﻠﻰ ،ﻭﺗﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ،ﻭﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ،ﻓﺬﻫﺐ ﻋﻄﺎ ٌﺀ ﻭﺍﳊﺴﻦ ،ﻭﻋﻜﺮﻣﺔ ﻭﻣﻜﺤﻮﻝ ،ﻭﺟﺎﺑ ﺮ ﺑﻦ ﺯﻳﺪ ،ﻭﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ ،ﻭﺍﻟﺸﻌﱮ ،ﻭﺍﻟﻨﺨﻌﻰ ،ﻭﺍﳊﻜﻢ ،ﻭﲪﺎﺩ ،ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ، ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺃﺑﻮ ﻋﺒﻴﺪ ،ﻭﺃﺑﻮ ﺛﻮﺭ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻪ، ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺩ ﻡ ﺣﻴﺾ .ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ ،ﻭﺭﺑﻴﻌﺔﹸ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻣﻬﺪﻯ ،ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﺔ :ﺇﻧﻪ ﺩﻡ ﺣﻴﺾ ،ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻰ ﰲ $ﺳﻨﻨﻪ #ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﺭﺍﻫﻮﻳﻪ :ﻗﺎﻝ ﱃ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻣﺎ ﺗﻘﻮﻝ ﰲ
٥٠٤ ﺍﳊﺎﻣﻞ ﺗﺮﻯ ﺍﻟﺪﻡ؟ ﻓﻘﻠﺖ :ﺗﺼﻠﻰ ،ﻭﺍﺣﺘﺠﺠﺖ ﲞﱪ ﻋﻄﺎﺀ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ. ﻗﺎﻝ :ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺃﻳﻦ ﺃﻧﺖ ﻋﻦ ﺧﱪ ﺍﳌﺪﻧﻴﲔ ،ﺧﱪ ﺃ ﻡ ﻋﻠﻘﻤﺔ ﻣﻮﻻﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ؟ ﻓﺈﻧﻪ ﺃﺻﺢ .ﻗﺎﻝ ﺇﺳﺤﺎﻕ :ﻓﺮﺟﻌﺖ ﺇﱃ ﻗﻮﻝ ﺃﲪﺪ ،ﻭﻫﻮ ﻛﺎﻟﺘﺼﺮﻳﺢ ﻣﻦ ﺃﲪﺪ ،ﺑﺄﻥ ﺩ ﻡ ﺍﳊﺎﻣﻞ ﺩﻡ ﺣﻴﺾ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻓﻬﻤﻪ ﺇﺳﺤﺎﻕ ﻋﻨﻪ ،ﻭﺍﳋ ﱪ ﺍﻟﺬﻯ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺃﲪﺪ ،ﻭﻫﻮ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﻴﻬﻘﻰ ،ﺃﺧﱪﻧﺎ ﺍﳊﺎﻛﻢ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺇﺳﺤﺎﻕ، ﺣﺪﺛﻨﺎ ﺃﲪ ﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺑﻜﲑ ،ﺣﺪﺛﻨﺎ ﺍﻟﻠﻴﺚ ،ﻋﻦ ﺑﻜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﺃ ﻡ ﻋﻠﻘﻤﺔ ﻣﻮﻻ ِﺓ ﻋﺎﺋﺸﺔ ،ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺳﺌﻠﺖ ﻋﻦ ﺍﳊﺎﻣﻞ ﺗﺮﻯ ﺍﻟﺪﻡ ﻓﻘﺎﻟﺖ :ﻻ ﺼﻠﱢﻰ ،ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻭﺭﻭﻳﻨﺎﻩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻣﺎ ﻳﺪﻝ ﺗ ﻋﻠﻰ ﺫﻟﻚ .ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﺎ ﺃﻧﺸﺪﺕ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺖ ﺃﰉ ﻛﺒﲑ ﺍﳍﺬﱃ: )(١ ﺿ ﻌ ٍﺔ ﻭﺩﺍ ٍﺀ ﻣ ﻐِﻴ ِﻞ ﻀ ٍﺔ ﻭﹶﻓﺴﺎ ِﺩ ﻣ ﺮ ِ ﻭﻣﺒ ﺮﹰﺃ ِﻣ ﻦ ﹸﻛﻞﱢ ﻏﹸﺒ ِﺮ ﺣﻴ ﺸ ﻌ ﺮ. ﻗﺎﻝ :ﻭﰱ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺍﳊﻤﻞ ﰲ ﺣﺎﻝ ﺍﳊﻴﺾ ﺣﻴﺚ ﱂ ﻳﻨﻜﺮ ﺍﻟ ﻗﺎﻝ :ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻣﻄﺮ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ :ﺍﳊﺒﻠﻰ ﻻ ﲢﻴﺾ ،ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ ،ﺻﻠﱠﺖ .ﻗﺎﻝ :ﻭﻛﺎﻥ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ﻳﻨﻜﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﻳﻀﻌﻒ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰉ ﻟﻴﻠﻰ ،ﻭﻣﻄﺮ ﻋﻦ ﻋﻄﺎﺀ. ﻗﺎﻝ :ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺭﺍﺷﺪ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﳓﻮ ﺭﻭﺍﻳﺔ ﻣﻄﺮ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﳏﻔﻮﻇﺔ ،ﻓﻴﺸﺒﻪ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺋﺸﺔ ﻛﺎﻧﺖ ﺗﺮﺍﻫﺎ ﻻ ﲢﻴﺾ ،ﰒ ﻛﺎﻧﺖ ﺗﺮﺍﻫﺎ ﲢﻴﺾ ،ﻓﺮﺟﻌﺖ ﺇﱃ ﻣﺎ ﺭﻭﺍﻩ ﺍﳌﺪﻧﻴﻮﻥ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﱮ ج ﺍﻹﻣﺎﺀ ﻗﺴﻤﲔ: ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣِﻦ ﻛﻮﻥ ﺩﻡ ﺍﳊﺎﻣﻞ ﺩ ﻡ ﺣﻴﺾ :ﻗﺪ ﻗﺴﻢ ﺍﻟﻨ ﻼ ﻓﺠﻌﻞ ﻋﺪﺎ ﺣﻴﻀﺔ ،ﻓﻜﺎﻧﺖ ﺍﳊﻴﻀﺔ ﻋﻠﻤﹰﺎ ﻼ ﻭﺟﻌﻞ ﻋﺪﺎ ﻭﺿﻊ ﺍﳊﻤﻞ ،ﻭﺣﺎﺋ ﹰ ﺣﺎﻣ ﹰ ﺾ ﻳﺠﺎﻣﻊ ﺍﳊﻤﻞ ،ﳌﺎ ﻛﺎﻧﺖ ﺍﳊﻴﻀ ﹸﺔ ﻋﻠﻤﹰﺎ ﻋﻠﻰ ﻋﺪﻣﻪ، ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﺭﲪﻬﺎ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﳊﻴ ﻼ ﻋﻠﻰ ﻋﺪﻡ ﲪﻠﻬﺎ ،ﻓﻠﻮ ﺟﺎﻣﻊ ﻗﺎﻟﻮﺍ :ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ ،ﻟِﻴﻜﻮﻥ ﺩﻟﻴ ﹰ ﺍﳊﻤ ﹸﻞ ﺍﳊﻴﺾ ،ﱂ ﻳﻜﻦ ﺩﻟﻴ ﹰ ﻼ ﻋﻠﻰ ﻋﺪﻣﻪ :ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺢ ،#ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﲔ ﻃﻠﻖ ﺍﺑﻨﻪ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ $ :ﻣ ﺮ ﻩ ﹶﻓ ﹾﻠﻴﺮﺍ ِﺟﻌﻬﺎ ) (١ﺩﻳﻮﺍﻥ ﺍﳍﺬﻟﻴﲔ .٩٣/٢
٥٠٥ ﺴﻜﹶﻬﺎ ﺑ ﻌﺪ ،ﻭﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﻃﻠﱠ ﻖ ﺾ ﹸﺛﻢ ﺗ ﹾﻄ ﻬﺮ ،ﹸﺛﻢ ﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﺃ ﻣ ﺴﻜﹾﻬﺎ ﺣﺘﻰ ﺗ ﹾﻄ ﻬﺮ ،ﹸﺛﻢ ﺗﺤِﻴ ﹸﺛﻢِ ﻟﻴ ﻤ ِ ﻚ ﺍﻟ ِﻌﺪ ﹸﺓ ﺍﻟﱴ ﹶﺃ ﻣ ﺮ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ﺗ ﹶﻄﻠﱠﻖ ﹶﻟﻬﺎ ﺍﻟﻨﺴﺎ ُﺀ.(١)# ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻤﺲ ،ﹶﻓﺘِﻠ ﻕ ﺍﳊﺎﻣﻞ ﻟﻴﺲ ﺑﺒﺪﻋ ٍﺔ ﰲ ﺯﻣﻦ ﺍﻟﺪﻡ ﻭﻏﲑﻩ ﺇﲨﺎﻋﺎﹰ ،ﻓﻠﻮ ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ،ﺃﻥ ﻃﻼ ﻼ ﺑﻌﻤﻮﻡ ﺍﳋﱪ، ﻛﺎﻧﺖ ﲢﻴﺾ ،ﻟﻜﺎﻥ ﻃﻼﻗﹸﻬﺎ ﻓﻴﻪ ،ﻭﰱ ﻃﻬﺮﻫﺎ ﺑﻌﺪ ﺍﳌﺴﻴﺲ ﺑﺪﻋﺔ ﻋﻤ ﹰ ﻗﺎﻟﻮﺍ :ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ $ﺻﺤﻴﺤﻪ #ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺃﻳﻀﹰﺎ $ﻣ ﺮ ﻩ ﹶﻓ ﹾﻠﻴﺮﺍ ِﺟ ﻌﻬﺎ ﹸﺛﻢ ﻟﻴ ﹶﻄﱢﻠ ﹾﻘﻬﺎ ﻃﹶﺎﻫِﺮﹰﺍ ﹶﺃ ﻭ ﺣﺎ ِﻣ ﹰ ﻼ ،(٢)#ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻻ ﻳﻜﻮﻥ ﺣﻴﻀﺎﹰ ،ﻓﺈﻧﻪ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﰲ ﻭﻗﺘﻪ ﻧﻈﲑ ﺍﻟﻄﻼﻕ ﰲ ﻭﻗﺖ ﺍﻟﻄﻬﺮ ﺳﻮﺍﺀ .ﻓﻠﻮ ﻛﺎﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﺣﻴﻀﺎﹰ ،ﻟﻜﺎﻥ ﳍﺎ ﺣﺎﻻﻥ ،ﺣﺎﻝ ﻃﻬﺮ ،ﻭﺣﺎﻝ ﺣﻴﺾ ،ﻭﱂ ﳚﺰ ﻃﻼﻗﻬﺎ ﰲ ﺣﺎﻝ ﺣﻴﻀﻬﺎ، ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺑﺪﻋﺔ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﰲ $ﻣﺴﻨﺪﻩ #ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻳﻔﻊ ،ﻋﻦ ﺍﻟﻨﱮ ج، ﲔ ﺾ ﹶﺃ ﻭ ﻳﺘﺒ ﻉ ﹶﻏﻴ ِﺮﻩِ ،ﻭ ﹶﻻ ﻳﻘﻊ ﻋﻠﻰ ﺃ ﻣ ٍﺔ ﺣﺘﻰ ﺗﺤِﻴ ﺤﻞﱡ ﻷ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳﺴﻘﻰ ﻣﺎﺀﻩ ﺯ ﺭ ﻗﺎﻝ$ :ﻻ ﻳ ِ ﻯ ﺣ ﻤﻠﹸﻬﺎ .(٣)#ﻓﺠﻌﻞ ﻭﺟﻮﺩ ﺍﳊﻴﺾ ﻋﻠﻤﹰﺎ ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﳊﻤﻞ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭِ ﻭ ﻋﻦ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺭﻓﻊ ﺍﳊﻴﺾ ﻋﻦ ﺍﳊﺒﻠﻰ ،ﻭﺟﻌﻞ ﺍﻟﺪﻡ ﳑﺎ ﺗﻐﻴﺾ ﺍﻷﺭﺣﺎﻡ. ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺭﻓﻊ ﺍﳊﻴﺾ ﻋﻦ ﺍﳊﺒﻠﻰ ،ﻭﺟﻌﻞ ﺍﻟﺪﻡ ﺭﺯﻗﹰﺎ ﻟﻠﻮﻟﺪ ،ﺭﻭﺍﳘﺎ ﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ. ﻗﺎﻟﹸﻮﺍ :ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ ،ﻭﺍﻟﺪﺍﺭﻗﻄﲎ ﺑﺈﺳﻨﺎﺩﳘﺎ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﰲ ﺍﳊﺎﻣﻞ ﺗﺮﻯ ﺍﻟﺪﻡ ،ﻓﻘﺎﻟﺖ :ﺍﳊﺎﻣﻞ ﻻ ﲢﻴﺾ ،ﻭﺗﻐﺘﺴﻞ ،ﻭﺗﺼﻠﻰ. ﻭﻗﻮﳍﺎ :ﻭﺗﻐﺘﺴﻞ ،ﺑﻄﺮﻳﻖ ﺍﻟﻨﺪﺏ ﻟﻜﻮﺎ ﻣﺴﺘﺤﺎﺿﺔ ،ﻗﺎﻟﻮﺍ :ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﻏﲑﻫﻢ ﺧﻼﻓﻬﻢ ،ﻟﻜﻦ ﻋﺎﺋﺸﺔ ﻗﺪ ﺛﺒﺖ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ :ﺍﳊﺎﻣﻞ ﻻ ﺗﺼﻠﻰ .ﻭﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺗﺮﺍﻩ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﻮﻻﺩﺓ ﺑﺎﻟﻴﻮﻣﲔ ﻭﳓﻮﳘﺎ ،ﻭﺃﻧﻪ ﻧﻔﺎﺱ ﲨﻌﹰﺎ ﺑﲔ ﻗﻮﻟﻴﻬﺎ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﺩﻡ ﻻ ﺗﻨﻘﻀﻰ ﺑﻪ ﺍﻟﻌﺪﺓ ،ﻓﻠﻢ ﻳﻜﻦ ﺣﻴﻀﹰﺎ ﻛﺎﻻﺳﺘﺤﺎﺿﺔ. ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﺎﺋﺾ ﻗﺪ ﲢﺒﻞ ،ﻭﳓﻦ ﻧﻘﻮﻝ ﺑﺬﻟﻚ ،ﻟﻜﻨﻪ ﻳﻘﻄﻊ ﺣﻴﻀﻬﺎ ﻭﻳﺮﻓﻌﻪ .ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺟﺮﻯ ﺍﻟﻌﺎﺩﺓ ﺑﺈﻧﻘﻼﺏ ﺩﻡ ) (١ﺗﻘﺪﻡ ﲣﺮﳚﻪ. ) (٢ﺗﻘﺪﻡ ﲣﺮﳚﻪ. ) (٣ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ.
٥٠٦ ﺝ ﻭﻗﺖ ﺍﳊﻤﻞ ﻳﻜﻮﻥ ﻏﲑﻩ ،ﻓﻬﻮ ﺩﻡ ﻓﺴﺎﺩ. ﺍﻟﻄﻤﺚ ﻟﺒﻨﹰﺎ ﻏﺬﺍ ًﺀ ﻟﻠﻮﻟﺪ ،ﻓﺎﳋﺎﺭ ﻗﺎﻝ ﺍﶈﻴﻀﻮﻥ :ﻻ ﻧﺰﺍﻉ ﺃﻥ ﺍﳊﺎﻣ ﹶﻞ ﻗﺪ ﺗﺮﻯ ﺍﻟﺪﻡ ﻋﻠﻰ ﻋﺎﺩﺎ ،ﻻ ﺳﻴﻤﺎ ﰲ ﺃﻭﻝ ﻉ ﰲ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﺪﻡ ،ﻻ ﰲ ﻭﺟﻮﺩﻩ .ﻭﻗﺪ ﻛﺎﻥ ﺣﻴﻀﹰﺎ ﻗﺒﻞ ﺍﳊﻤﻞ ﲪﻠﻬﺎ ،ﻭﺇﳕﺎ ﺍﻟﱰﺍ ﺑﺎﻻﺗﻔﺎﻕ ،ﻓﻨﺤﻦ ﻧﺴﺘﺼ ِ ﺤﺐ ﺣﻜﻤﻪ ﺣﱴ ﻳﺄﺗ ﻰ ﻣﺎ ﻳﺮﻓﻌﻪ ﺑﻴﻘﲔ .ﻗﺎﻟﻮﺍ :ﻭﺍﳊﻜ ﻢ ﺇﺫﺍ ﺛﺒﺖ ﰲ ﺏ ﳊﻜﻢ ﺍﻹﲨﺎﻉ ﰲ ﳏﻞ ﳏﻞ ،ﻓﺎﻷﺻ ﹸﻞ ﺑﻘﺎﺅﻩ ﺣﱴ ﻳﺄﺗﻰ ﻣﺎ ﻳﺮﻓﻌﻪ ،ﻓﺎﻷﻭﻝ ﺍﺳﺘﺼﺤﺎ ﻕ ﺑﻴﻨﻬﻤﺎ ﺏ ﻟﻠﺤﻜﻢ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﶈﻞ ﺣﱴ ﻳﺘﺤﻘﻖ ﻣﺎ ﻳﺮﻓﻌﻪ ،ﻭﺍﻟﻔﺮ ﺍﻟﱰﺍﻉ ،ﻭﺍﻟﺜﺎﱏ ﺍﺳﺘﺼﺤﺎ )(١ ﳊﻴ ِ ﱮ ج$ :ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺩﻡ ﺍ ﹶ ﻇﺎﻫﺮ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ ﺾ ﻓﹶﺈﻧ ﻪ ﺃ ﺳ ﻮﺩ ﻳ ﻌ ﺮﻑ . #ﻭﻫﺬﺍ ﺃﺳﻮﺩ ﻳﻌﺮﻑ ،ﻓﻜﺎﻥ ﺣﻴﻀﹰﺎ. )(٢ ﺼﻞﱢ؟# ﺼ ﻢ ﻭﱂ ﺗ ﺖ ﹶﻟ ﻢ ﺗ ﺿ ﺖ ﺇ ﺣﺪﺍ ﹸﻛﻦ ﺇﺫﹶﺍ ﺣﺎ ﺴ ﱮ ج$ :ﺃﹶﻟﻴ ﻗﺎﻟﹸﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ ﺾ ﺍﳌﺮﺃﺓ ﺧﺮﻭﺝ ﺩﻣﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﺸﻬﺮ ﻟﻐﺔ ﻭﺷﺮﻋﺎﹰ ،ﻭﻫﺬﺍ ﻛﺬﻟﻚ ﻟﻐﺔ ﻭﺣﻴ ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﲰﺎﺀ ﺗﻘﺮﻳﺮﻫﺎ ﻻ ﺗﻐﻴﲑﻫﺎ. ﻗﺎﻟﻮا :وﻷن اﻟﺪم اﻟﺨﺎرج ﻣﻦ اﻟﻔﺮج اﻟﺬى رﺗﱠﺐ اﻟﺸﺎرع ﻋﻠﻴﻪ اﻷﺣﻜﺎم ﻗﺴﻤﺎن: ﺣﻴﺾ واﺳﺘﺤﺎﺿﺔ ،وﻟﻢ ﻳﺠﻌﻞ ﻟﻬﻤﺎ ﺛﺎﻟﺜﺎً ،وهﺬا ﻟﻴﺲ ﺑﺈﺳﺘﺤﺎﺿﺔ ،ﻓﺈن اﻻﺳﺘﺤﺎﺿﺔ اﻟﺪ ُم اﻟﻤﻄﺒﻖ ،واﻟﺰاﺋﺪ ﻋﻠﻰ أآﺜﺮ اﻟﺤﻴﺾ ،أو اﻟﺨﺎرج ﻋﻦ اﻟﻌﺎدة، وهﺬا ﻟﻴﺲ واﺣﺪًا ﻣﻨﻬﺎ ،ﻓﺒﻄﻞ أن ﻳﻜﻮن اﺳﺘﺤﺎﺿﺔ ،ﻓﻬﻮ ﺣﻴﺾ ،ﻗﺎﻟﻮا :وﻻ ﺖ إﻻ ت ﻗﺴﻢ ﺛﺎﻟﺚ ﻓﻲ هﺬا اﻟﻤﺤﻞ ،وﺟﻌﻠﻪ دَم ﻓﺴﺎد ،ﻓﺈن هﺬا ﻻ ﻳﺜﺒ ُ ﻳﻤﻜﻨﻜﻢ إﺛﺒﺎ ُ ﺑﻨﺺ أو إﺟﻤﺎع أو دﻟﻴﻞ ﻳﺠﺐ اﻟﻤﺼﻴﺮ إﻟﻴﻪ ،وهﻮ ﻣﻨﺘﻒ ﻗﺎﻟﻮا :وﻗﺪ رد اﻟﻨﺒﻲ )(٣ ﻦ. # ﺖ َﺗﺤِﻴﻀِﻴ َ ﺟﻠِﺴﻰ َﻗ ْﺪ َر اﻷﻳﱠﺎ ِم اﻟﺘﻰ ُآ ْﻨ ِ ج اﻟﻤﺴﺘﺤﺎﺿﺔ إﻟﻰ ﻋﺎدﺗﻬﺎ ،وﻗﺎل$ :ا ْ ﻓﺪل ﻋﻠﻰ أن ﻋﺎدة اﻟﻨﺴﺎء ﻣﻌﺘﺒﺮة ﻓﻲ وﺻﻒ اﻟﺪ ِم وﺣُﻜﻤﻪ ،ﻓﺈذا ﺟﺮى دم اﻟﺤﺎﻣﻞ ﻋﻠﻰ ﻋﺎدﺗﻬﺎ اﻟﻤﻌﺘﺎدة ،ووﻗﺘﻬﺎ ﻣﻦ ﻏﻴﺮ زﻳﺎدة وﻻ ﻧﻘﺼﺎن وﻻ اﻧﺘﻘﺎل، دﻟﱠﺖ ﻋﺎدﺗُﻬﺎ ﻋﻠﻰ أﻧﻪ ﺣﻴﺾ ،ووﺟﺐ ﺗﺤﻜﻴ ُﻢ ﻋﺎدﺗﻬﺎ ،وﺗﻘﺪﻳﻤُﻬﺎ ﻋﻠﻰ اﻟﻔﺴﺎد اﻟﺨﺎرج ﻋﻦ اﻟﻌﺒﺎدة .ﻗﺎﻟﻮا :وأﻋﻠ ُﻢ اﻷﻣﺔ ﺑﻬﺬﻩ اﻟﻤﺴﺄﻟﺔ ﻧﺴﺎ ُء اﻟﻨﺒﻰ ج ،وأﻋﻠﻤُﻬﻦ ﻋﺎﺋﺸﺔ ،وﻗﺪ ﺻﺢ ﻋﻨﻬﺎ ﻣﻦ رواﻳﺔ أهﻞ اﻟﻤﺪﻳﻨﺔ ،أﻧﻬﺎ ﻻ ﺗُﺼﻠﻰ ،وﻗﺪ ﺷﻬﺪ ﻟﻪ اﻹﻣﺎم أﺣﻤﺪ ﺑﺄﻧﻪ أﺻﺢ ﻣﻦ اﻟﺮواﻳﺔ اﻷﺧﺮى ﻋﻨﻬﺎ ،وﻟﺬﻟﻚ رﺟﻊ إﻟﻴﻪ إﺳﺤﺎق ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٨٦ﻭ ) (٣٠٤ﰲ ﺍﻟﻄﻬﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤٦/١ﰲ ﺍﳊﻴﺾ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٠/١ﰲ ﺍﳊﻴﺾ.
٥٠٧ ل أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻗﺎﻟﻮا :وﻻ ﺗُﻌﺮف ﺻﺤﺔ اﻵﺛﺎر ﺑﺨﻼف ذﻟﻚ وأﺧﺒﺮ أﻧﻪ ﻗﻮ ُ ﻋﻤﻦ ذآﺮﺗﻢ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ،وﻟﻮ ﺻﺤﺖ ﻓﻬﻰ ﻣﺴﺄﻟﺔ ﻧﺰاع ﺑﻴﻦ اﻟﺼﺤﺎﺑﺔ ،وﻻ دﻟﻴﻞ ﻳﻔﺼﻞ.
ﺲ ﺃﻭ ﺑﺎﻟﺸﺮﻉ ،ﻭﻛﻼﳘﺎ ﺾ ﻟﻠﺤﻤﻞ ،ﺇﻣﺎ ﺃﻥ ﻳﻌﻠﻢ ﺑﺎﳊ ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﻋﺪ ﻡ ﳎﺎﻣﻌﺔ ﺍﳊﻴ ِ ﻣﻨﺘﻒ ،ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﱏ :ﻓﻠﻴﺲ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻤﺎ ﻻ ﳚﺘﻤﻌﺎﻥ. ﻼ ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﳊﻤﻞ ﰲ ﺍﻟﻌﺪﺓ ﻭﺍﻻﺳﺘﱪﺍﺀ .ﻗﻠﻨﺎ: ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﺟﻌﻠﻪ ﺩﻟﻴ ﹰ ﺟﻌﻞ ﺩﻟﻴ ﹰ ﻼ ﻗﻄﻌﻴﹰﺎ ﳌﺎ ﻼ ﻇﺎﻫﺮﹰﺍ ﺃﻭ ﻗﻄﻌﻴﺎﹰ ،ﺍﻷﻭﻝ :ﺻﺤﻴﺢ .ﻭﺍﻟﺜﺎﱏ :ﺑﺎﻃﻞ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺩﻟﻴ ﹰ ﲣﻠﻒ ﻋﻨﻪ ﻣﺪﻟﹸﻮﻟﻪ ،ﻭﻟﻜﺎﻧﺖ ﺃﻭﻝ ﻣﺪﺓ ﺍﳊﻤﻞ ﻣﻦ ﺣﲔ ﺍﻧﻘﻄﺎﻉ ﺍﳊﻴﺾ ،ﻭﻫﺬﺍ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ،ﺑﻞ ﺃﻭ ﹸﻝ ﺍﳌﺪ ِﺓ ﻣِﻦ ﺣﲔ ﺍﻟﻮﻁﺀ ،ﻭﻟﻮ ﺣﺎﺿﺖ ﺑﻌﺪﻩ ﻋﺪﺓ ﺣﻴﺾ ،ﻓﻠﻮ ﻭﻃﺌﻬﺎ ،ﰒ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﻷﻛﺜ ﺮ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺣﲔ ﺍﻟﻮﻁﺀ ،ﻭﻷﻗﻞ ﻣﻨﻬﺎ ﻣﻦ ﺣﲔ ﺍﻧﻘﻄﺎﻉ ﻒ ﺐ ﺍﺗﻔﺎﻗﺎﹰ ،ﻓﻌِﻠ ﻢ ﺃﻧﻪ ﺃﻣﺎﺭﺓ ﻇﺎﻫﺮﺓ ،ﻗﺪ ﻳﺘﺨﻠﻒ ﻋﻨﻬﺎ ﻣﺪﻟﻮﻟﹸﻬﺎ ﲣﻠﱡ ﺍﳊﻴﺾ ،ﳊﻘﻪ ﺍﻟﻨﺴ ﺏ ﻋﻤﺎ ﺍﺳﺘﺪﻟﻠﹸﺘﻢ ﺑﻪ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﻓﺈﻧﺎ ﺎ ﻗﺎﺋﻠﻮﻥ، ﺍﳌﻄﺮ ﻋﻦ ﺍﻟﻐﻴﻢ ﺍﻟﺮﻃﺐ ،ﻭﺬﺍ ﳜﺮﺝ ﺍﳉﻮﺍ ﱮ ج ﻗﺴﻢ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﻗﺴﻤﲔ: ﲔ ﺍﳌﺘﻨﺎﺯﻋﲔ .ﻭﺍﻟﻨ ﳊ ﹶﻜﻢ ﺑ ﻭﺇﱃ ﺣﻜﻤﻬﺎ ﺻﺎﺋﺮﻭﻥ ،ﻭﻫﻰ ﺍ ﹶ ﺣﺎﻣﻞ ﻓﻌِﺪﺗﻬﺎ ﻭﺿ ﻊ ﲪﻠﻬﺎ ،ﻭﺣﺎﺋﻞ ﻓﻌِﺪﺎ ﺑﺎﳊﻴﺾ ،ﻭﳓﻦ ﻗﺎﺋﻠﻮﻥ ﲟﻮﺟﺐ ﻫﺬﺍ ﻏﲑ ﻣﻨﺎﺯﻋﲔ ﻓﻴﻪ ،ﻭﻟﻜﻦ ﺃﻳﻦ ﻓﻴﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﺍﳊﺎﻣﻞ ﻣﻦ ﺍﻟﺪﻡ ﻋﻠﻰ ﻋﺎﺩﺎ ﺗﺼﻮ ﻡ ﺽ ﻟﻠﺤﺪﻳﺚ ﺑﻪ ،ﻭﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ :ﺑﺄﻥ ﺩﻣﻬﺎ ﺩ ﻡ ﻣﻌﻪ ﻭﺗﺼﻠﻰ؟ ﻫﺬﺍ ﺃﻣﺮ ﺁﺧﺮ ﻻ ﺗﻌ ﺮ ﻼ ﰲ ﺍﻟﻌﺒﺎﺭﺓ. ﺣﻴﺾ ،ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻌﻴﻨﻬﺎ ،ﻭﻻ ﻳﻌﺪ ﻫﺬﺍ ﺗﻨﺎﻗﻀﹰﺎ ﻭﻻ ﺧﻠ ﹰ ﻗﺎﻟﻮﺍ :ﻭﻫﻜﺬﺍ ﻗﻮﻟﹸﻪ ﰲ ﺷﺄﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ $ :ﻣ ﺮ ﻩ ﹶﻓ ﹾﻠﻴﺮﺍ ِﺟﻌﻬﺎ ﹸﺛ ﻢ ﻼ ﺑﺸﺮﻃﲔ :ﺍﻟﻄﻬﺮ ِﻟﻴ ﹶﻄﱢﻠﻘﹾﻬﺎ ﻃﹶﺎﻫِﺮﹰﺍ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻤﺴﻬﺎ ،#ﺇﳕﺎ ﻓﻴﻪ ﺇﺑﺎﺣ ﹸﺔ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺋ ﹰ ﻭﻋﺪﻡ ﺍﳌﺴﻴﺲ ،ﻓﺄﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻑ ﳊﻜﻢ ﺍﻟﺪﻡ ﺍﻟﺬﻯ ﺗﺮﺍﻩ ﻋﻠﻰ ﲪﻠﻬﺎ؟ ﻭﻗﻮﻟﹸﻜﻢ :ﺇﻥ ﺍﳊﺎﻣﻞ ﻟﻮ ﻛﺎﻧﺖ ﲢﻴﺾ ،ﻟﻜﺎﻥ ﻃﻼﻗﹸﻬﺎ ﰲ ﺯﻣﻦ ﺍﻟﺪﻡ ﺑﺪﻋﺔ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﺱ ﻋﻠﻰ ﺃﻥ ﻃﻼﻕ ﺍﳊﺎﻣﻞ ﻟﻴﺲ ﺑﺒﺪﻋﺔ ﻭﺇﻥ ﺭﺃﺕ ﺍﻟﺪﻡ؟ ﺍﻟﻨﺎ ﱮ ج ﻗﺴﻢ ﺃﺣﻮﺍﻝ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻳﺮﻳﺪ ﻃﻼﻗﹶﻬﺎ ﺇﱃ ﺣﺎﻝ ﲪﻞ ،ﻭﺣﺎ ِﻝ ﺧﻠﻮ ﻗﻠﻨﺎ :ﺇﻥ ﺍﻟﻨ ﻋﻨﻪ ،ﻭﺟﻮﺯ ﻃﻼﻕ ﺍﳊﺎﻣﻞ ﻣﻄﻠﻘﹰﺎ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﺃﻣﺎ ﻏ ﲑ ﺫﺍﺕ ﺍﳊﻤﻞ ،ﻓﺈﳕﺎ ﺃﺑﺎﺡ ﻃﻼﻗﻬﺎ ﺑﺎﻟﺸﺮﻃﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺩﻡ ﺍﳊﺎﻣﻞ ﺩﻡ ﻓﺴﺎﺩ ،ﺑﻞ
٥٠٨ ﻋﻠﻰ ﺃﻥ ﺍﳊﺎﻣﻞ ﲣﺎﻟﻒ ﻏﲑﻫﺎ ﰲ ﺍﻟﻄﻼﻕ ،ﻭﺃﻥ ﻏﲑﻫﺎ ﺇﳕﺎ ﺗﻄﻠﻖ ﻃﺎﻫﺮﹰﺍ ﻏﲑ ﻣﺼﺎﺑﺔ ،ﻭﻻ ﺐ ﺍﻹﺻﺎﺑﺔ ،ﻭﺗﻄﻠﹸﻖ ﻭﺇﻥ ﺭﺃﺕ ﺍﻟﺪﻡ، ﻳﺸﺘﺮﻁ ﰲ ﺍﳊﺎﻣﻞ ﺷﻰﺀ ﻣﻦ ﻫﺬﺍ ،ﺑﻞ ﺗﻄﻠﹸﻖ ﻋﻘﻴ ﺐ ﺇﺻﺎﺑﺘﻬﺎ ،ﻻ ﳛﺮﻡ ﺣﺎ ﹶﻝ ﺣﻴﻀﻬﺎ ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺗﻘﺘﻀﻴﻪ ﺣِﻜﻤﺔﹸ ﻓﻜﻤﺎ ﻻ ﳛ ﺮ ﻡ ﻃﻼﻗﹸﻬﺎ ﻋﻘﻴ ﺍﻟﺸﺎﺭﻉ ﰲ ﻭﻗﺖ ﺍﻟﻄﻼﻕ ﺇﺫﻧﹰﺎ ﻭﻣﻨﻌﺎﹰ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻣﱴ ﺍﺳﺘﺒﺎﻥ ﲪﻠﹸﻬﺎ ﻛﺎﻥ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺑﺼﲑﺓ ﻣﻦ ﺃﻣﺮﻩ ،ﻭﱂ ﻳﻌﺮﺽ ﻟﻪ ﻣِﻦ ﺍﻟﻨﺪﻡ ﻣﺎ ﻳﻌ ِﺮﺽ ﳍﻦ ﻛﻠﻬﻦ ﺑﻌﺪ ﺍﳉﻤﺎﻉ ،ﻭﻻ ﻳﺸﻌﺮ ﲝﻤﻠﻬﺎ ،ﻓﻠﻴﺲ ﻣﺎ ﻣِﻨ ﻊ ﻣﻨﻪ ﻧﻈﲑ ﻣﺎ ﺃﹸ ِﺫ ﹶﻥ ﻓﻴﻪ ،ﻻ ﺷﺮﻋﺎﹰ ،ﻭﻻ ﻭﺍﻗﻌﺎﹰ ،ﻭﻻ ﺍﻋﺘﺒﺎﺭﺍﹰ ،ﻭﻻ ﺳﻴﻤﺎ ﻣ ﻦ ﻋﻠﻞ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﻄﻼﻕ ﰲ ﺍﳊﻴﺾ ﺑﺘﻄﻮﻳﻞ ﺍﻟﻌِﺪﺓ ،ﻓﻬﺬﺍ ﻻ ﺃﺛﺮ ﻟﻪ ﰲ ﺍﳊﺎﻣﻞ. ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﻴﻀﺎﹰ ،ﻻﻧﻘﻀﺖ ﺑﻪ ﺍﻟﻌِﺪﺓ ،ﻓﻬﺬﺍ ﻻ ﻳﻠﺰﻡ ،ﻷﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻋِﺪﺓ ﺍﳊﺎﻣﻞ ﺑﻮﺿﻊ ﺍﳊﻤﻞ ،ﻭﻋﺪﺓ ﺍﳊﺎﺋﻞ ﺑﺎﻷﻗﺮﺍﺀ ،ﻭﻻ ﻳﻤﻜﻦ ﺍﻧﻘﻀﺎ ُﺀ ﻋِﺪﺓ ﺍﳊﺎﻣﻞ ﺑﺎﻷﻗﺮﺍﺀ ﻹﻓﻀﺎﺀ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﳝﻠﻜﻬﺎ ﺍﻟﺜﺎﱏ ﻭﻳﺘﺰﻭﺟﻬﺎ ﻭﻫﻰ ﺣﺎﻣﻞ ﻣﻦ ﻏﲑﻩ، ﻉ ﻏﲑﻩ. ﻓﻴﺴﻘﻰ ﻣﺎ َﺀ ﺯ ﺭ ﺚ ﻋﺎﺋﺸﺔ ﻗﺎﻟﻮﺍ :ﻭﺇﺫﺍ ﻛﻨﺘﻢ ﺳﻠﻤﺘﻢ ﻟﻨﺎ ﺃﻥ ﺍﳊﺎﺋﺾ ﻗﺪ ﲢﺒﻞ ،ﻭﲪﻠﺘﻢ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳ ﹶ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻭﻻ ﳝﻜﻨﻜﻢ ﻣﻨﻊ ﺫﻟﻚ ﻟﺸﻬﺎﺩﺓ ﺍﳊﺲ ﺑﻪ ،ﻓﻘﺪ ﺃﻋﻄﻴﺘﻢ ﺃﻥ ﺍﳊﻴﺾ ﻭﺍﳊﺒﻞ ﳚﺘﻤﻌﺎﻥ ،ﻓﺒﻄﻞ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﻣﻦ ﺭﺃﺳﻪ ،ﻷﻥ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺃﻥ ﺍﳊﻴﺾ ﻻ ﻳﺠﺎﻣﻊ ﺍﳊﺒﻞ. ﻓﺈﻥ ﻗﻠﺘﻢ :ﳓﻦ ﺇﳕﺎ ﺟﻮﺯﻧﺎ ﻭﺭﻭ ﺩ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﳊﻴﺾ ،ﻭﻛﻼﻣﻨﺎ ﰲ ﻋﻜﺴﻪ ،ﻭﻫﻮ ﻭﺭﻭ ﺩ ﺍﳊﻴﺾ ﻋﻠﻰ ﺍﳊﻤﻞ ،ﻭﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ. ﻯ ﻓﺮﻕ ﺑﲔ ﻭﺭﻭﺩﻫﺎ ﻫﺬﺍ ﻋﻠﻰ ﻫﺬﺍ ﻭﻋﻜﺴﻪ؟ ﻗﻴﻞ :ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﻨﺎﻓﻴﲔ ﻻ ﳚﺘﻤﻌﺎﻥ ،ﻓﺄ ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺟﺮﻯ ﺍﻟﻌﺎﺩﺓ ﺑﺈﻧﻘﻼﺏ ﺩ ِﻡ ﺍﻟﻄﻤﺚ ﻟﺒﻨﹰﺎ ﻳﺘﻐﺬﱠﻯ ﺑﻪ ﺍﻟﻮﻟﺪ ﻭﳍﺬﺍ ﻻ ﲢﻴﺾ ﺍﳌﺮﺍﺿﻊ .ﻗﻠﻨﺎ :ﻭﻫﺬﺍ ﻣﻦ ﺃﻛﱪ ﺣﺠﺘﻨﺎ ﻋﻠﻴﻜﻢ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻹﻧﻘﻼﺏ ﻭﺍﻟﺘﻐﺬﻳﺔ ﺑﺎﻟﻠﱭ ﺇﳕﺎ ﻳﺴﺘﺤﻜﻢ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ،ﻭﻫﻮ ﺯﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻠﱭ ،ﻭﺍﺭﺗﻀﺎﻉ ﺍﳌﻮﻟﻮﺩ ﻭﻗﺪ ﺃﺟﺮﻯ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﺩﺓ ﺑﺄﻥ ﺍﳌﺮﺿﻊ ﻻ ﲢﻴﺾ .ﻭﻣﻊ ﻫﺬﺍ ،ﻓﻠﻮ ﺭﺃﺕ ﺩﻣﹰﺎ ﰲ ﻭﻗﺖ ﻋﺎﺩﺎ ،ﳊﻜﻢ ﻟﻪ ﲝﻜﻢ ﺍﳊﻴﺾ ﺑﺎﻹﺗﻔﺎﻕ ،ﻓﻸﻥ ﳛﻜﻢ ﻟﻪ ﲝﻜﻢ ﺍﳊﻴﺾ ﰲ ﺍﳊﺎﻝ ﺍﻟﱴ ﱂ ﻳﺴﺘﺤﻜﻢ ﻓﻴﻬﺎ ﺍﻧﻘﻼﺑﻪ ،ﻭﻻ ﺗﻐﺬﻯ ﺍﻟﻄﻔﻞ ﺑﻪ ﺃﻭﱃ ﻭﺃﺣﺮﻯ .ﻗﺎﻟﻮﺍ :ﻭﻫﺐ ﺃﻥ ﻫﺬﺍ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ ،ﻓﻬﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﺣﺘﻴﺎﺝ ﺍﻟﻄﻔﻞ ﺇﱃ ﺍﻟﺘﻐﺬﻳﺔ ﺑﺎﻟﻠﱭ ،ﻭﻫﺬﺍ ﺑﻌ ﺪ ﺃﻥ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ .ﻓﺄﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻻ ﻳﻨﻘﻠﺐ ﻟﺒﻨﹰﺎ ﻟﻌﺪﻡ ﺣﺎﺟﺔ ﺍﳊﻤﻞ ﺇﻟﻴﻪ. ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﺤﻴﻞ ﻛﻠﻪ ﻟﺒﻨﺎﹰ ،ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﺑﻌﻀﻪ ،ﻭﳜﺮﺝ ﺍﻟﺒﺎﻗﻰ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ
٥٠٩ ﻼ ﻭﺩﻟﻴﻼﹰ ،ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻛﻤﺎ ﺗﺮﺍﻩ ﻧﻘ ﹰ ﺴﺘﱪﺃﺓ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻯ ﳚﺐ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﲤﻨﻌﻮﻥ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎ ﹸﳌ ﻓﻴﻪ ﺍﻻﺳﺘﱪﺍﺀ؟ ﻗﻴﻞ :ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﻻ ﻳﻮﻃﺄ ﻣﺜﻠﻬﺎ ،ﻓﻬﺬﻩ ﻻ ﲢﺮﻡ ﻗﺒﻠﺘﻬﺎ ﻭﻻ ﻣﺒﺎﺷﺮﺎ ،ﻭﻫﺬﺍ ﻣﻨﺼﻮﺹ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻰ، ﻭﺷﻴﺨﻨﺎ ﻭﻏﲑﳘﺎ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺇﻥ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﺑﺄﻯ ﺷﻰﺀ ﺗﺴﺘﱪﺃ ﺇﺫﺍ ﻛﺎﻧﺖ ﺭﺿﻴﻌﺔ؟ ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ :ﺗﺴﺘﱪﺃ ﲝﻴﻀﺔ ﺇﻥ ﻛﺎﻧﺖ ﲢﻴﺾ ،ﻭﺇﻻ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﺗﻮﻃﺄ ﻭﲢﺒﻞ .ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ :ﻓﻈﺎﻫﺮ ﻫﺬﺍ ﺃﻧﻪ ﻻ ﳚﺐ ﺍﺳﺘﱪﺍﺅﻫﺎ ،ﻭﻻ ﲢﺮﻡ ﻣﺒﺎﺷﺮﺎ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﺃﰉ ﻣﻮﺳﻰ ،ﻭﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻷﻥ ﺳﺒﺐ ﺍﻹﺑﺎﺣﺔ ﻣﺘﺤﻘﻖ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﲢﺮﳝﻬﺎ ﺩﻟﻴﻞ ،ﻓﺈﻧﻪ ﻻ ﻧﺺ ﻓﻴﻬﺎ ﻭﻻ ﻣﻌﲎ ﻧﺺ ،ﻓﺈﻥ ﲢﺮﱘ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻜﺒﲑﺓ ﺇﳕﺎ ﻛﺎﻥ ﻟﻜﻮﻧﻪ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﻟﻮﻁﺀ ﺍﶈﺮﻡ ،ﺃﻭ ﺧﺸﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﺃ ﻡ ﻭﻟﺪ ﻟﻐﲑﻩ ،ﻭﻻ ﻳﺘﻮﻫﻢ ﻫﺬﺍ ﰲ ﻫﺬﻩ، ﻓﻮﺟﺐ ﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﺍﻹﺑﺎﺣﺔ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻓﺼﻞ
ﺐ ﺍﺳﺘﱪﺍﺅﻫﺎ ،ﻓﻈﺎﻫﺮ، ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻳﻮﻃﺄ ﻣﺜﻠﹸﻬﺎ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﻜﺮﺍﹰ ،ﻭﻗﻠﻨﺎ :ﻻ ﳚ ﻭﺇﻥ ﻗﻠﻨﺎ :ﳚﺐ ﺍﺳﺘﱪﺍﺅﻫﺎ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﲢﺮﻡ ﻗﺒﻠﹸﺘﻬﺎ ﻭﻣﺒﺎﺷﺮﺎ ،ﻭﻋﻨﺪﻯ ﺃﻧﻪ ﻻ ﳛﺮﻡ، ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﻮﺟﻮﺏ ﺍﺳﺘﱪﺍﺋﻬﺎ ،ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﱘ ﺍﻟﻮﻁﺀ ﲢﺮﱘ ﺩﻭﺍﻋﻴﻪ ،ﻛﻤﺎ ﰲ ﺣﻖ ﺍﻟﺼﺎﺋﻢ ،ﻻ ﺳﻴﻤﺎ ﻭﻫﻢ ﺇﳕﺎ ﺣﺮﻣﻮﺍ ﲢﺮﱘ ﻣﺒﺎﺷﺮﺎ ﻷﺎ ﻗﺪ ﺗﻜﻮﻥ ﺣﺎﻣﻼﹰ ،ﻓﻴﻜﻮﻥ ﻣﺴﺘﻤﺘﻌﹰﺎ ﺑﺄﻣﺔ ﺍﻟﻐﲑ ،ﻫﻜﺬﺍ ﻋﻠﻠﻮﺍ ﲢﺮﱘ ﺍﳌﺒﺎﺷﺮﺓ ،ﰒ ﻗﺎﻟﻮﺍ :ﻭﳍﺬﺍ ﻻ ﳛﺮﻡ ﺍﻹﺳﺘﻤﺘﺎﻉ ﺑﺎﳌﺴﺒﻴﺔ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻷﺎ ﻻ ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﺍﻧﻔﺴﺎﺥ ﺍﳌﻠﻚ ،ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﻘ ﺮ ﺑﺎﻟﺴﱮ ،ﻓﻠﻢ ﻳﺒﻖ ﳌﻨﻊ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﻘﺒﻠﺔ ﻭﻏﲑﻫﺎ ﻣِﻦ ﺍﻟﺒِﻜﺮ ﻣﻌﲎ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﻴﺒﺎﹰ، ﻉ ﺎ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ،ﻗﺎﻟﻮﺍ :ﻷﻧﻪ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﻏﲑﻫﻢ :ﳛﺮﻡ ﺍﻻﺳﺘﻤﺘﺎ ﺍﺳﺘﱪﺍ ٌﺀ ﳛﺮﻡ ﺍﻟﻮﻁﺀ ،ﻓﺤﺮﻡ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺎ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ﻛﺎﻟﻌِﺪﺓ ،ﻭﻷﻧﻪ ﻻ ﻳﺄﻣﻦ ﻛﻮﺎ ﺣﺎﻣﻼﹰ ،ﻓﺘﻜﻮﻥ ﺃﻡ ﻭﻟﺪ ،ﻭﺍﻟﺒﻴﻊ ﺑﺎﻃﻞ ،ﻓﻴﻜﻮﻥ ﻣﺴﺘﻤﺘﻌﹰﺎ ﺑﺄ ﻡ ﻭﻟﺪ ﻏﲑﻩ .ﻗﺎﻟﻮﺍ :ﻭﳍﺬﺍ ﻓﺎﺭﻕ ﻭﻁﺀ ﲢﺮﱘ ﺍﳊﺎﺋﺾ ﻭﺍﻟﺼﺎﺋﻢ. ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ :ﻻ ﳛﺮﻡ ﻣﻦ ﺍﳌﺴﺘﱪﺃﺓ ﺇﻻ ﻓﺮﺟﻬﺎ ،ﻭﻟﻪ ﺃﻥ ﻳﺴﺘﻤِﺘ ﻊ ﻣﻨﻬﺎ ﲟﺎ ﺷﺎﺀ ﻣﺎ ﱂ ﻳﻄﺄ ،ﻷﻥ ﺍﻟﻨﱮ ج ﺇﳕﺎ ﻣﻨﻊ ﻣﻦ ﺍﻟﻮﻁﺀ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﱂ ﳝﻨﻊ ﳑﺎ ﺩﻭﻧﻪ ﻭﻻ
٥١٠ ﻳﻠﺰ ﻡ ﻣِﻦ ﲢﺮﱘ ﺍﻟﻮﻁﺀ ﲢﺮ ﱘ ﻣﺎ ﺩﻭﻧﻪ ،ﻛﺎﳊﺎﺋﺾ ﻭﺍﻟﺼﺎﺋﻤﺔ ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺒﻞ ﺟﺎﺭﻳﺘﻪ ﻣﻦ ﺍﻟﺴﱮ ﺣﲔ ﻭﻗﻌﺖ ﰲ ﺳﻬﻤﻪ ﻗﺒﻞ ﺍﺳﺘﱪﺍﺋﻬﺎ .ﻭﳌﻦ ﻧﺼﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﻘﻮ ﹶﻝ: ﺤﻞﱡ ﻭﻃﺆﻫﺎ ﻭﻻ ﻼ ﻳ ِ ﻕ ﺑﲔ ﺍﳌﺸﺘﺮﺍﺓ ﻭﺍﳌﻌﺘﺪﺓ :ﺃﻥ ﺍﳌﻌﺘﺪﺓ ﻗﺪ ﺻﺎﺭﺕ ﺃﺟﻨﺒﻴﺔ ﻣﻨﻪ ،ﻓ ﹰ ﺍﻟﻔﺮ ﺩﻭﺍﻋﻴﻪ ،ﲞﻼﻑ ﺍﳌﻤﻠﻮﻛﺔ ،ﻓﺈﻥ ﻭﻃﺄﻫﺎ ﺇﳕﺎ ﳛﺮﻡ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ﺧﺸﻴ ﹶﺔ ﺍﺧﺘﻼﻁ ﻣﺎﺋﻪ ﲟﺎﺀ ﻏﲑﻩ ،ﻭﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ﲢﺮ ﱘ ﺍﻟﺪﻭﺍﻋﻰ ،ﻓﻬﻰ ﺃﺷﺒ ﻪ ﺑﺎﳊﺎﺋﺾ ﻭﺍﻟﺼﺎﺋﻤﺔ ،ﻭﻧﻈ ﲑ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ ﺯﻧﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ ،ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﻻ ﳛﺮ ﻡ ﺩﻭﺍﻋﻴﻪ ،ﻭﻛﺬﻟﻚ ﻼ ﻣﻦ ﺳﻴﺪﻫﺎ ،ﻓﻴﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ ،ﻓﻬﺬﺍ ﺑﻨﺎﺀ ﺍﳌﺴﺒﻴﺔ ﻛﻤﺎ ﺳﻴﺄﺗﻰ .ﻭﺃﻛﺜ ﺮ ﻣﺎ ﻳﺘﻮﻫﻢ ﻛﻮﺎ ﺣﺎﻣ ﹰ ﺕ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ِﻋﻼﱠﺗﻪ ،ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺋﻞ ﺑﻪ ،ﻷﻧﻪ ﳌﺎ ﺍﺳﺘﻤﺘﻊ ﺎ، ﻋﻠﻰ ﲢﺮﱘ ﺑﻴﻊ ﺃﻣﻬﺎ ِ ﻛﺎﻧﺖ ﻣﻠﻜﻪ ﻇﺎﻫﺮﹰﺍ ﻭﺫﻟﻚ ﻳﻜﻔﻰ ﰲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻤﺘﺎﻉ ،ﻛﻤﺎ ﳜﻠﻮ ﺎ ﻭﻳﺤ ﺪﺛﹸﻬﺎ ،ﻭﻳﻨﻈﺮ ﺏ ﻋﻦ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺒﺎﺡ ﻣﻦ ﺍﻷﺟﻨﺒﻴﺔ ،ﻭﻣﺎ ﻛﺎﻥ ﺟﻮﺍﺑﻜﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،ﻓﻬﻮ ﺍﳉﻮﺍ ﻯ ﻻ ﻳﻤﻨﻊ ﻣِﻦ ﻗﺒﺾ ﺃﻣﺘﻪ ﺍﻟﻘﹸﺒﻠﺔ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ،ﻭﻻ ﻳﻌﻠﻢ ﰲ ﺟﻮﺍﺯ ﻫﺬﺍ ﻧﺰﺍﻉ ،ﻓﺈﻥ ﺍﳌﺸﺘﺮ ﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘ ﺮ ﻭﺟﻬﻬﺎ ﻣﻨﻪ، ﻭﺣﻮﺯﻫﺎ ﺇﱃ ﺑﻴﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺣﺪﻩ ﻗﺒ ﹶﻞ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﻻ ﳚ ﻉ ﲟﻨﺎﻓﻌﻬﺎ، ﻭﻻ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻨﻈ ﺮ ﺇﻟﻴﻬﺎ ﻭﺍﳋﻠﻮ ﹸﺓ ﺎ ،ﻭﺍﻷﻛ ﹸﻞ ﻣﻌﻬﺎ ،ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ ،ﻭﺍﻻﻧﺘﻔﺎ ﺠ ﺰ ﻟﻪ ﺫﻟﻚ ﰲ ﻣﻠﻚ ﺍﻟﻐﲑ. ﻭﺇﻥ ﱂ ﻳ ﻓﺼﻞ
ﺴِﺒﻴﺔﹰ ،ﻓﻔﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﺇﺣﺪﺍﳘﺎ :ﺃﺎ ﻛﻐﲑ ﺍﳌﺴﺒﻴﺔ ،ﻓﻴﺤﺮﻡ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻨﻬﺎ ﲟﺎ ﺩﻭﻥ ﺍﻟ ﹶﻔﺮﺝ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﳋﺮﻗﻰ ،ﻷﻧﻪ ﻗﺎﻝ :ﻭﻣﻦ ﻣﻠﹶﻚ ﺃﻣﺔﹰ ،ﱂ ﻳﺼﺒﻬﺎ ﻭﱂ ﻳ ﹶﻘﺒﻠﹾﻬﺎ ﺣﱴ ﻳﺴﺘﱪﺋﻬﺎ ﺑﻌﺪ ﲤﺎﻡ ﻛﻼﻡ ﺍ ِ ﻣﻠﻜﻪ ﳍﺎ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻻ ﳛﺮﻡ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻤﻠﻮﻛﺔ ﺑﻐﲑ ﺍﻟﺴﱮ ،ﺃﻥ ﺍﳌﺴﺒﻴ ﹶﺔ ﻻ ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﻛﻮﺎ ﹸﺃﻡ ﻭﻟﺪ ،ﺑﻞ ﻫﻰ ﳑﻠﻮﻛﺔ ﻟﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ، ﲞﻼﻑ ﻏﲑﻫﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻳﻜﻮ ﹸﻥ ﺃﻭ ﹸﻝ ﻣﺪﺓ ﺍﻻﺳﺘﱪﺍﺀ ﻣﻦ ﺣﲔ ﺍﻟﺒﻴﻊ ،ﺃﻭ ﻣﻦ ﺣﲔ ﺍﻟﻘﺒﺾ؟ ﻗﻴﻞ :ﻓﻴﻪ ﻗﻮﻻﻥ ،ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﺃﺣﺪﳘﺎ :ﻣﻦ ﺣﲔ ﺍﻟﺒﻴﻊ،
٥١١ ﻷﻥ ﺍﳌﻠﻚ ﻳﻨﺘﻘﻞ ﺑﻪ .ﻭﺍﻟﺜﺎﱏ :ﻣﻦ ﺣﲔ ﺍﻟﻘﺒﺾ ﻷﻥ ﺍﻟﻘﺼﺪ ﻣﻌﺮﻓﺔ ﺑﺮﺍﺀﺓ ﺭﲪﻬﺎ ﻣﻦ ﻣﺎﺀ ﺍﻟﺒﺎﺋﻊ ﻭﻏﲑﻩ ،ﻭﻻ ﳛﺼﻞ ﺫﻟﻚ ﻣﻊ ﻛﻮﺎ ﰲ ﻳﺪﻩ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ .ﺃﻣﺎ ﻋﻠﻰ ﺃﺻﻞ ﻣﺎﻟﻚ ،ﻓﻴﻜﻔﻰ ﻋﻨﺪﻩ ﺍﻻﺳﺘﱪﺍ ُﺀ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱴ ﺗﻘﺪﻣﺖ .ﻓﺈﻥ ﻗﻴﻞ: ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﻟﺒﻴﻊ ﺧﻴﺎﺭ ،ﻓﻤﱴ ﻳﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﻣﺪﺓ ﺍﻻﺳﺘﱪﺍﺀ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻳﻨﺒﲎ ﻋﻠﻰ ﺍﳋﻼﻑ ﰲ ﺍﻧﺘﻘﺎﻝ ﺍﳌﻠﻚ ﰲ ﻣﺪﺓ ﺍﳋﻴﺎﺭ ،ﻓﻤﻦ ﻗﺎﻝ :ﻳﻨﺘﻘﻞ ﻓﺎﺑﺘﺪﺍﺀ ﺍﳌﺪﺓ ﻋﻨﺪﻩ ﻣﻦ ﺣﲔ ﺍﻟﺒﻴﻊ ،ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﻳﻨﺘﻘﻞ ،ﻓﺎﺑﺘﺪﺍﺅﻫﺎ ﻋﻨﺪﻩ ﻣﻦ ﺣﲔ ﺍﻧﻘﻄﺎﻉ ﺍﳋﻴﺎﺭ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻟﻮ ﻛﺎﻥ ﺍﳋﻴﺎ ﺭ ﺧﻴﺎ ﺭ ﻋﻴﺐٍ؟ ﻗﻴﻞ :ﺍﺑﺘﺪﺍﺀ ﺍﳌﺪﺓ ﻣﻦ ﺣﲔ ﺍﻟﺒﻴﻊ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﺍﹰ ،ﻷﻥ ِﺧﻴﺎ ﺭ ﺍﻟﻌﻴﺐ ﻻ ﳝﻨﻊ ﻧﻘﻞ ﺍﳌﻠﻚ ﺑﻐﲑ ﺧﻼﻑ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﺩﻟﺖ ﺍﻟﺴﻨ ﹸﺔ ﻋﻠﻰ ﺍﺳﺘﱪﺍﺀ ﺍﳊﺎﻣﻞ ﺑﻮﺿﻊ ﺍﳊﻤﻞ ،ﻭﻋﻠﻰ ﺍﺳﺘﱪﺍﺀ ﺍﳊﺎﺋﻞ ﲝﻴﻀ ٍﺔ ﻓﻜﻴﻒ ﺳﻜﺘﺖ ﻋﻦ ﺍﺳﺘﱪﺍﺀ ﺍﻵﻳﺴ ِﺔ ﻭﺍﻟﱴ ﱂ ﲢﺾ ﻭﱂ ﺗﺴﻜﺖ ﻋﻨﻬﻤﺎ ﰲ ﺍﻟﻌﺪﺓ؟ ﻗﻴﻞ :ﱂ ﺗﺴﻜﺖ ﻋﻨﻬﻤﺎ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ،ﺑﻞ ﺑﻴﻨﺘﻬﻤﺎ ﺑﻄﺮﻳﻖ ﺍﻹﳝﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ِﻋ ﺪ ﹶﺓ ﺍﳊﺮﺓ ﺛﻼﺛ ﹶﺔ ﻗﹸﺮﻭﺀ ،ﰒ ﺟﻌﻞ ِﻋﺪﺓ ﺍﻵﻳﺴﺔ ﻭﺍﻟﱴ ﱂ ﲢﺾ ﺛﻼﺛﺔ ﺃﺷﻬﺮ، ﻓﻌﻠﻢ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﻛﻞ ﻗﺮﺀ ﺷﻬﺮﹰﺍ .ﻭﳍﺬﺍ ﺃﺟﺮﻯ ﺳﺒﺤﺎﻧﻪ ﻋﺎﺩﺗﻪ ﺍﻟﻐﺎﻟﺒ ﹶﺔ ﰲ ﺇﻣﺎﺋﻪ ،ﺃﻥ ﺍﳌﺮﺃﺓ ﲢﻴﺾ ﰲ ﻛﻞ ﺷﻬﺮ ﺣﻴﻀﺔ ،ﻭﺑﻴﻨﺖ ﺍﻟﺴﻨ ﹸﺔ ﺃﻥ ﺍﻷﻣﺔ ﺍﳊﺎﺋﺾ ﲝﻴﻀﺔ، ﻓﻴﻜﻮﻥ ﺍﻟﺸﻬﺮ ﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻡ ﺍﳊﻴﻀﺔ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ ،ﻭﺃﺣﺪ ﻗﻮﱃ ﺴﺘﺒﺮﹸﺃ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭﻫﻰ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﻪ ،ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻰ .ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ :ﺃﺎ ﺗ ﺃﺣﺪ ﻗﻮﱃ ﺍﻟﺸﺎﻓﻌﻰ .ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻓﺈﻧﻪ ﺖ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬﺮ ﻣﻜﺎﻥ ﺣﻴﻀﺔٍ ،ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﻗﺎﻝ :ﻗﻠﺖ ﻷﰉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻛﻴﻒ ﺟﻌﻠ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻜﺎﻥ ﹸﻛﻞﱢ ﺣﻴﻀ ٍﺔ ﺷﻬﺮﺍﹰ؟. ﻓﻘﺎﻝ ﺃﲪﺪ :ﺇﳕﺎ ﻗﻠﻨﺎ :ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﺃﺟﻞ ﺍﳊﻤﻞ ،ﻓﺈﻧﻪ ﻻ ﻳﺘﺒﲔ ﰲ ﺃﻗ ﱠﻞ ﻣﻦ ﺫﻟﻚ، ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﺄﻝ ﻋﻦ ﺫﻟﻚ ،ﻭﲨﻊ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﻮﺍﺑﻞﹶ ،ﻓﺄﺧﱪﻭﺍ ﺃﻥ ﺍﳊﻤ ﹶﻞ ﻻ ﻳﺘﺒﲔ ﰲ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻓﺄﻋﺠﺒﻪ ﺫﻟﻚ ،ﰒ ﻗﺎﻝ :ﺃﻻ ﺗﺴﻤﻊ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﻥ ﺍﻟﻨﻄﻔﺔ ﺗﻜﻮﻥ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻋﻠﻘﺔ ،ﰒ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻣﻀﻐﺔ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﺍﻟﺜﻤﺎﻧﻮﻥ،
٥١٢ ﺻﺎﺭﺕ ﺑﻌﺪﻫﺎ ﻣﻀﻐﺔﹰ ،ﻭﻫﻰ ﳊﻢ ،ﻓﻴﺘﺒﲔ ﺣﻴﻨﺌﺬ. ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻗﺎﻝ ﱃ :ﻫﺬﺍ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺀ .ﻓﺄﻣﺎ ﺷﻬﺮ ،ﻓﻼ ﻣﻌﲎ ﻓﻴﻪ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﺴﺘﺒ ﺮﺃﹸ ﺑﺸﻬﺮ ﻭﻧﺼﻒ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ :ﻗﺎﻝ ﻋﻄﺎﺀ: ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ :ﺃﺎ ﺗ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﲢﻴﺾ ،ﻓﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻟﻴﻠﺔ .ﻗﺎﻝ ﺣﻨﺒﻞ :ﻗﺎﻝ ﻋﻤﻰ :ﻟﺬﻟﻚ ﺃﺫﻫﺐ ،ﻷﻥ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺍﻵﻳﺴﺔ ﻛﺬﻟﻚ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻒ ﰲ ﺭﻭﺍﻳﺔ، ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﺃﺎ ﻟﻮ ﻃﻠﻘﺖ ﻭﻫﻰ ﺁﻳﺴﺔ ،ﺍﻋﺘﺪﺕ ﺑﺸﻬﺮ ﻭﻧﺼ ٍ ﺴﺘﺒ ﺮﹶﺃ ﺍﻷﻣ ﹸﺔ ﺬﺍ ﺍﻟﻘﺪﺭ ﺃﻭﱃ .ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ :ﺃﺎ ﺗﺴﺘ ﱪﺃﹸ ﺑﺸﻬﺮﻳﻦ ،ﺣﻜﺎﻫﺎ ﻸ ﹾﻥ ﺗ ﹶﻓ َ ﺍﻟﻘﺎﺿﻰ ﻋﻨﻪ ،ﻭﺍﺳﺘﺸﻜﻠﻬﺎ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﺣﱴ ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ :#ﻭﱂ ﺃﺭ ﻟﺬﻟﻚ ﺕ ﺍﻟﻘﹸﺮﻭﺀ ﺑ ﹶﻘﺮﺀﻳﻦ ،ﻭﱂ ﻧﻌﻠﻢ ﻭﺟﻬﹰﺎ .ﻗﺎﻝ :ﻭﻟﻮ ﻛﺎﻥ ﺍﺳﺘﱪﺍﺅﻫﺎ ﺑﺸﻬﺮﻳﻦ ،ﻟﻜﺎﻥ ﺍﺳﺘﱪﺍ ُﺀ ﺫﺍ ِ ﻼ. ﺑﻪ ﻗﺎﺋ ﹰ ﺖ ﻭﻫﻰ ﺃﻣﺔ ﻟﻜﺎﻧﺖ ﻋﺪﺗﻬﺎ ﻭﻭﺟﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ،ﺃﺎ ﺍﻋﺘﱪﺕ ﺑﺎﳌﻄﻠﱠﻘﺔ ،ﻭﻟﻮ ﹸﻃﻠﱢﻘ ﺷﻬﺮﻳﻦ ،ﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﺣﺘﺞ ﻓﻴﻪ ﺑﻘﻮﻝ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﺕ ﺍﻟﻘﹸﺮﻭﺀ ﻗﹶﺮﺀﺍﻥ ،ﻓﺒﺪﳍﻤﺎ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻷﻥ ﺍﻷﺷﻬ ﺮ ﻗﺎﺋﻤ ﹲﺔ ﻣﻘﺎﻡ ﺍﻟﻘﹸﺮﻭﺀ ،ﻭ ِﻋﺪﺗﺔ ﺫﺍ ِ ﺕ ﺍﻟﻘﹶﺮﺀ ﲝﻴﻀﺔ ،ﻷﺎ ﻋﻠﹶﻢ ﻇﺎﻫﺮ ﻋﻠﻰ ﺑﺮﺍﺀﺎ ﻣﻦ ﺷﻬﺮﺍﻥ ،ﻭﺇﳕﺎ ﺻﺮﻧﺎ ﺇﱃ ﺍﺳﺘﱪﺍ ِﺀ ﺫﺍ ِ ﺤﺼﻞﹸ ﺫﻟﻚ ﺑﺸﻬﺮ ﻭﺍﺣﺪ ،ﻓﻼ ﺑ ﺪ ﻣﻦ ﻣﺪﺓ ﺗﻈﻬﺮ ﻓﻴﻬﺎ ﺑﺮﺍﺀﺎ ،ﻭﻫﻰ ﺇﻣﺎ ﺍﳊﻤﻞ ،ﻭﻻ ﻳ ﺖ ﻋﻠﻤﹰﺎ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﰲ ﺣﻖ ﺍﳌﻄﻠﱠﻘﺔ، ﺷﻬﺮﺍﻥ ﺃﻭ ﺛﻼﺛﺔ ،ﻓﻜﺎﻧﺖ ﺍﻟﺸﻬﺮﺍﻥ ﺃﻭﱃ ،ﻷﺎ ﺟِ ﻌﹶﻠ ﺴﺘﺒﺮﹶﺃ ِﺓ ﺃﻭﱃ ،ﻓﻬﺬﺍ ﻭﺟﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ .ﻭﺑﻌﺪ ،ﻓﺎﻟﺮﺍﺟﺢ ﻣﻦ ﺍﻟﺪﻟﻴﻞ :ﺍﻻﻛﺘﻔﺎﺀ ﻓﻔﻰ ﺣﻖ ﺍ ﹸﳌ ﺑﺸﻬﺮ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺩﻝ ﻋﻠﻴﻪ ﺇﳝﺎﺀ ﺍﻟﻨﺺ ﻭﺗﻨﺒﻴﻬﻪ ،ﻭﰱ ﺟﻌﻞ ﻣﺪﺓ ﺍﺳﺘﱪﺍﺋﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺗﺴﻮﻳ ﹲﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳊﺮﺓ ،ﻭﺟﻌﻠﻬﺎ ﺑﺸﻬﺮﻳﻦ ﺗﺴﻮﻳ ﹲﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻄﻠﱠﻘﺔ ،ﻓﻜﺎﻥ ﺃﻭﱃ ﺍﳌﹸﺪﺩ ﺎ ﺷﻬﺮﺍﹰ ،ﻓﺈﻧﻪ ﺍﻟﺒﺪﻝ ﺍﻟﺘﺎﻡ ،ﻭﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺍﻋﺘﱪ ﻧﻈ ﲑ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﰲ ﻧﻈ ِﲑ ﺍﻷﻣﺔ ،ﻭﻫﻰ ﺍﳊﺮﺓ ،ﻭﺍﻋﺘﱪﻩ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﻷﻣﺔ ﺍﳌﻄﻠﱠﻘﺔ ،ﻓﺼﺢ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝِ :ﻋ ﺪﺗﻬﺎ ﺣﻴﻀﺘﺎﻥ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﲢﻴﺾ ،ﻓﺸﻬﺮﺍﻥ ،ﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻋﻠﻰ ﺃﺎ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ، ﺍﻋﺘﺪﺕ ﺑﻌﺸﺮﺓ ﺃﺷﻬﺮ ،ﺗﺴﻌ ٍﺔ ﻟﻠﺤﻤﻞ ،ﻭﺷﻬ ٍﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ. ﺴﻨﺔٍ ،ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﺸﻴﺦ ﺃﰉ ﳏﻤﺪ ،ﻗﺎﻝ :ﻭﺃﲪﺪ ﻫﻬﻨﺎ ﺟﻌﻞ ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ :ﺗﻌﺘ ﺪ ِﺑ
٥١٣ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ ﺷﻬﺮﺍﹰ ،ﻷﻥ ﺍﻋﺘﺒﺎ ﺭ ﺗﻜﺮﺍﺭِﻫﺎ ﰲ ﺍﻵﻳﺴ ِﺔ ِﻟﺘ ﻌﻠﹶﻢ ﺑﺮﺍﺀﺗﻬﺎ ﻣﻦ ﺍﳊﻤﻞ ،ﻭﻗﺪ ﻋﻠﻢ ﺑﺮﺍﺀﺎ ﻣﻨﻪ ﻫﻬﻨﺎ ﲟﻀﻰ ﻏﺎﻟﺐ ﻣﺪﺗﻪ ،ﻓﺠﻌﻞ ﺍﻟﺸﻬﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻘﻴﺎﺱ ،ﻭﻫﺬﺍ ﳋﺮﻗ ﻰ ﻣﻔﺮﻗﹰﺎ ﺑﲔ ﺍﻵﻳﺴﺔ ،ﻭﺑﲔ ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ،ﻓﻘﺎﻝ :ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍ ِ ﺁﻳﺴﺔﹰ ،ﻓﺒﺜﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭﺇﻥ ﺍﺭﺗﻔ ﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ ،ﺍﻋﺘﺪﺕ ﺑﺘﺴﻌﺔ ﺃﺷﻬﺮ ﻟﻠﺤﻤﻞ ،ﻭﺷﻬﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ. ﻑﰲ ﻭﺃﻣﺎ ﺍﻟﺸﻴ ﺦ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ،ﻓﺠﻌﻞ ﺍﳋﻼﻑ ﰲ ﺍﻟﺬﻯ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ،ﻛﺎﳋﻼ ِ ﺍﻵﻳﺴﺔِ ،ﻭﺟﻌﻞ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺭﺑﻊ ﺑﻌﺪ ﻏﺎﻟﺐ ﻣﺪ ِﺓ ﺍﳊﻤ ِﻞ ﺗﺴﻮﻳ ﹰﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻵﻳﺴﺔ ﻓﻘﺎﻝ ﰲ $ﳏﺮﺭﻩ :#ﻭﺍﻵﻳﺴﺔ ،ﻭﺍﻟﺼﻐﲑﺓ ﲟﻀﻰ ﺷﻬﺮ .ﻭﻋﻨﻪ :ﲟﻀﻰ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻭﻋﻨﻪ: ﺷﻬﺮﻳﻦ ،ﻭﻋﻨﻪ :ﺷﻬﺮ ﻭﻧﺼﻒ .ﻭﺇﻥ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ﻌﻪ ،ﻓﺒﺬﻟﻚ ﺑﻌﺪ ﺗﺴﻌﺔ ﺃﺷﻬﺮ. ﳋﺮﻗﻰ ،ﻭﺍﻟﺸﻴﺦ ﺃﰉ ﳏﻤﺪ ﺃﺻﺢ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺍﺧﺘﺮﻧﺎﻩ ﻣﻦ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺸﻬﺮ، ﻭﻃﺮﻳﻘﺔ ﺍ ِ ﻫﻮ ﺍﻟﺬﻯ ﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ #ﻓﺈﻧﻪ ﻗﺎﻝ :ﻭﻭﺟﻪ ﺍﺳﺘﱪﺍﺋﻬﺎ ﺑﺸﻬﺮٍ ،ﺃﻥ ﺍﻟﻠﱠﻪ ﺟﻌﻞ ﻀﺔِ ،ﻭﻟﺬﻟﻚ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺸﻬﻮ ﺭ ﺑﺎﺧﺘﻼﻑ ﺍﳊﻴﻀﺎﺕ ،ﻓﻜﺎﻧﺖ ﻋِﺪﺓ ﺍﳊﹸﺮﺓ ﳊﻴ ﺍﻟﺸﻬ ﺮ ﻣﻜﺎﻥ ﺍ ﹶ ﺍﻵﻳﺴ ِﺔ ﺛﻼﺛﹶﺔ ﺃﺷﻬﺮ ﻣﻜﺎ ﹶﻥ ﺍﻟﺜﻼﺛﺔ ﻗﹸﺮﻭﺀ ،ﻭ ِﻋﺪﺓ ﺍﻷﻣﺔ ﺷﻬﺮﻳﻦ ،ﻣﻜﺎﻥ ﺍﻟ ﹶﻘﺮﺀﻳﻦ ،ﻭﻟﻸَﻣ ِﺔ ﺍﳌﺴﺘﱪﺃ ِﺓ ﺍﻟﱴ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻋﺸﺮﺓ ﺃﺷﻬﺮ ،ﺗِﺴﻌ ﹲﺔ ﻟﻠﺤﻤﻞ ،ﻭﺷﻬﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺎ ﹶﻥ ﺍﳊﻴﻀﺔ ﻫﻨﺎ ﺷﻬﺮ ،ﻛﻤﺎ ﰲ ﺣﻖ ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ. ﻗﺎﻝ :ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻭﺟﺪﰎ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﻭﻫﻮ ﺗﺮﺑﺺ ﺗﺴﻌﺔ ﺃﺷﻬﺮ. ﻗﻠﻨﺎ :ﻭﻫﻬﻨﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﻭﻫﻮ ﺍﻹﻳﺎﺱ ،ﻓﺎﺳﺘﻮﻳﺎ.
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ﺫﻛﺮ ﺃﺣﻜﺎﻣﻪ ج ﰲ ﺍﻟﺒﻴﻮﻉ ﺫﻛﺮ ﺣﻜﻤﻪ ج ﻓﻴﻤﺎ ﳛﺮﻡ ﺑﻴﻌﻪ
ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺃﻧﻪ ﲰﻊ ﺻﻨﺎﻡ .#ﻓﻘﻴﻞ :ﻳﺎ ﱮ ج ﻳﻘﻮﻝ$ :ﺇﻥ ﺍﻟﻠﱠ ﻪ ﻭﺭﺳﻮﻟﹶﻪ ﺣﺮﻡ ﺑﻴﻊ ﺍﳋﻤﺮ ،ﻭﺍﳌﻴﺘﺔِ ،ﻭﺍﳋِﱰﻳﺮ ،ﻭﺍﻷ ﺍﻟﻨ ﺼِﺒﺢ ﺴﺘ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ :ﺃﺭﺃﻳﺖ ﺷﺤﻮﻡ ﺍﳌﻴﺘﺔ ،ﻓﺈﺎ ﻳﻄﻠﻰ ﺎ ﺍﻟﺴﻔﻦ ،ﻭﻳﺪ ﻫﻦ ﺎ ﺍﳉﻠﻮﺩ ،ﻭﻳ ﺎ ﺍﻟﻨﺎﺱ؟ ﻓﻘﺎﻝ$ :ﻻﹶ ،ﻫ ﻮ ﺣﺮﺍ ﻡ #ﰒ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ﻪ ج ﻋﻨﺪ ﺫﻟﻚ $ :ﻗﺎﺗ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮ ﺩ ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﳌﱠﺎ ﺣ ﺮ ﻡ ﻋﹶﻠﻴﻬِﻢ ﺷﺤﻮﻣﻬﺎ ﺟ ﻤﻠﹸﻮ ﻩ ﹸﺛﻢ ﺑﺎﻋﻮﻩ ﻓﺄﹶﻛﻠﻮﺍ ﹶﺛ ﻤﻨﻪ.(١)# ﻭﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱٍ ،ﻗﺎﻝ :ﺑﻠ ﹶﻎ ﻋ ﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃ ﱠﻥ ﺳﻤ ﺮ ﹶﺓ ﺑﺎﻉ ﲬﺮﹰﺍ ﺖ ﻋﹶﻠﻴ ِﻬﻢ ﻓﻘﺎﻝ :ﻗﺎﺗ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﺳ ﻤ ﺮﺓﹶ ،ﺃﱂ ﻳﻌﻠ ﻢ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻗﺎﻝ$ :ﹶﻟ ﻌ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮ ﺩ ﺣ ﺮ ﻣ ﺍﻟ ﺸﺤﻮﻡ ،ﹶﻓﺠﻤﻠﹸﻮﻫﺎ ﹶﻓﺒﺎﻋﻮﻫﺎ.(٢)# ﻓﻬﺬﺍ ﻣﻦ ﻣﺴﻨﺪ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻰ ،ﻭﺍﳊﺎﻛﻢ ﰲ $ﻣﺴﺘﺪﺭﻛﻪ،# ﱮج ﻓﺠﻌﻼﻩ ﻣﻦ $ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ،#ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ،ﻭﻟﻔﻈﻪ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻨ ﰲ ﺍﳌﺴﺠﺪ ،ﻳﻌﲎ ﺍﳊﺮﺍﻡ ،ﻓﺮﻓﻊ ﺑﺼ ﺮﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀِ ،ﻓﺘﺒﺴﻢ ﻓﻘﺎﻝ $ :ﹶﻟ ﻌ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮﺩ ،ﹶﻟ ﻌ ﻦ ﺸﺤﻮﻡ، ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮﺩ ،ﹶﻟ ﻌ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮﺩ ،ﹶﻟ ﻌ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﻟﻴﻬﻮﺩ ،ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺣ ﺮ ﻡ ﻋﹶﻠﻴﻬ ﻢ ﺍﻟ )(٣ ﹶﻓﺒﺎﻋﻮﻫﺎ ،ﻭﹶﺃ ﹶﻛﻠﹸﻮﺍ ﹶﺃﺛﹾﻤﺎﺎ ،ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺇﺫﹶﺍ ﺣ ﺮ ﻡ ﻋﻠﻰ ﹶﻗ ﻮ ٍﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷﻰ ٍﺀ ﺣ ﺮ ﻡ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺛ ﻤﻨﻪ. # ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ،ﻓﺈﻥ ﺍﻟﺒﻴﻬﻘﻰ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪﺍﻥ ،ﻋﻦ ﺍﻟﺼﻔﺎﺭ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻰ ،ﺣﺪﺛﻨﺎ ﻣﺴﺪﺩ ،ﺣﺪﺛﻨﺎ ﺑﺸﺮ ﺑﻦ ﺍﳌﻔﻀﻞ ،ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺍﳊﺬﱠﺍﺀ ،ﻋﻦ ﺑﺮﻛﺔ ﺃﰉ ﺍﻟﻮﻟﻴﺪ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ. ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﳓﻮﻩ ،ﺩﻭﻥ ﻗﻮﻟﻪ$ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺇﺫﺍ ﺣﺮﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷﻰ ٍﺀ ﺣ ﺮ ﻡ ﹶﺛ ﻤﻨﻪ.# ﺴﺪ ﺍﻟﻌﻘﻮﻝ ﺏ ﺗ ﹾﻔ ِ ﻓﺎﺷﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳉﻮﺍﻣﻊ ﻋﻠﻰ ﲢﺮﱘ ﺛﻼﺛﺔ ﺃﺟﻨﺎﺱ :ﻣﺸﺎﺭ ﺴﺪ ﺍﻷﺩﻳﺎﻥ ،ﻭﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻔِﺘﻨ ِﺔ ﺴﺪ ﺍﻟ ﱢﻄﺒﺎﻉ ﻭﺗﻐﺬﱢﻯ ﻏِﺬﺍ ًﺀ ﺧﺒﻴﺜﹰﺎ ؛ ﻭﺃﻋﻴﺎ ٍﻥ ﺗ ﹾﻔ ِ ﻭﻣﻄﺎ ِﻋ ﻢ ﺗ ﹾﻔ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٢ ،٣٥١/٤ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤٤/٤ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ).(١٣/٦
٢ ﺸﺮﻙ. ﻭﺍﻟ ﺏ ﻋﻤﺎ ﺴﺪﻫﺎ ،ﻭﺑﺎﻟﺜﺎﱏ :ﺍﻟﻘﻠﻮ ﻓﺼﺎ ﹶﻥ ﺑﺘﺤﺮﱘ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﺍﻟﻌﻘﻮ ﹶﻝ ﻋﻤﺎ ﻳﺰﻳﻠﻬﺎ ﻭﻳ ﹾﻔ ِ ﺚ ﺇﻟﻴﻬﺎ ،ﻭﺍﻟﻐﺎﺫﻯ ﺷﺒﻴ ﻪ ﺑﺎﳌﻐﺘﺬﻯ ،ﻭﺑﺎﻟﺜﺎﻟﺚ :ﺍﻷﺩﻳﺎ ﹶﻥ ﻳ ﹾﻔﺴِﺪﻫﺎ ﻣﻦ ﻭﺻﻮ ِﻝ ﺃﺛ ِﺮ ﺍﻟﻐﺬﺍ ِﺀ ﺍﳋﺒﻴ ِ ﺿ ﻊ ﻹﻓﺴﺎﺩﻫﺎ. ﻋﻤﺎ ﻭِ ﺏ ﻭﺍﻷﺩﻳﺎﻥ ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﺘﺤﺮ ﱘ ﺻِﻴﺎﻧ ﹶﺔ ﺍﻟﻌﻘﻮ ِﻝ ﻭﺍﻟﻘﻠﻮ ِ ﻭﻟﻜﻦ ﺍﻟﺸﺄ ﹶﻥ ﰲ ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﻛﻼﻣﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ،ﻭﻣﺎ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ،ﻟِﺘﺴﺘﺒﲔ ﻋﻤﻮ ﻡ ﻛﻠﻤﺎﺗﻪ ﻭ ﺟ ﻤ ِﻌﻬﺎ ،ﻭﺗﻨﺎ ﻭﻟِﻬﺎ ﳉﻤﻴﻊ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱴ ﺷ ِﻤﻠﹶﻬﺎ ﻋﻤﻮ ﻡ ﺻﻴ ﹸﺔ ﺍﻟﻔﻬﻢ ﻛﻠﻤﺎِﺗﻪِ ،ﻭﺗﺄﻭﻳﻠﻬﺎ ﲜﻤﻴﻊ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱴ ﺷ ِﻤﻠﹶﻬﺎ ﻋﻤﻮ ﻡ ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ ،ﻭﻫﺬﻩ ﺧﺎ ِ ﻋﻦ ﺍﻟﻠﱠ ِﻪ ﻭﺭﺳﻮﻟِﻪ ﺍﻟﱴ ﺗﻔﺎﻭﺕ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻭﻳﺆﺗﻴﻪ ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﺸﺎﺀ. ﻓﺄﻣﺎ ﲢﺮ ﱘ ﺑﻴ ِﻊ ﺍﳋﻤﺮِ ،ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﲢﺮ ﱘ ﺑﻴ ِﻊ ﻛ ﱢﻞ ﻣﺴﻜﺮ ،ﻣﺎﺋﻌﹰﺎ ﻛﺎﻥ ،ﺃﻭ ﺟﺎﻣﺪﹰﺍ ﻋﺼﲑﺍﹰ ،ﺃﻭ ﻣﻄﺒﻮﺧﺎﹰ ،ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﻋﺼ ﲑ ﺍﻟ ِﻌﻨﺐِ ،ﻭﺧﻤ ﺮ ﺍﻟﺰﺑﻴﺐِ ،ﻭﺍﻟﺘﻤﺮ ،ﻭﺍﻟﺬﱡ ﺭﺓِ، ﺐ ﳊﻨ ﹶﻄﺔِ ،ﻭﺍﻟﻠﻘﻤ ِﺔ ﺍﳌﻠﻌﻮﻧﺔ ،ﻟﻘﻤﺔ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻘﻠﺐ ﺍﻟﱴ ﺗﺤﺮﻙ ﺍﻟﻘﻠ ﺸ ِﻌﲑِ ،ﻭﺍﻟ ﻌﺴﻞ ﻭﺍ ِ ﻭﺍﻟ ﺚ ﺍﻷﻣﺎﻛﻦ ،ﻓﺈﻥ ﻫﺬﺍ ﹸﻛﻠﱠﻪ ﺧ ﻤ ﺮ ﺑﻨﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺴﺎﻛ ﻦ ﺇﱃ ﺃﹶﺧﺒ ِ ﺴ ِﻜ ٍﺮ ﺧﻤﺮ.(١)# ﺍﻟﺬﻯ ﻻ ﻣ ﹾﻄ ﻌ ﻦ ﰲ ﺳﻨﺪﻩ ،ﻭﻻ ﺇﲨﺎ ﹶﻝ ﰲ ﻣﺘﻨﻪ ،ﺇﺫ ﺻﺢ ﻋﻨﻪ ﻗﻮﻟﻪ $ :ﹸﻛﻞﱡ ﻣ ﳋ ﻤ ﺮ ﻭﺻﺢ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻋﻠ ﻢ ﺍﻷُ ﻣ ِﺔ ﲞﻄﺎﺑﻪ ﻭﻣﺮﺍﺩﻩ :ﺃ ﱠﻥ ﺍ ﹶ ﻣﺎ ﺧﺎ ﻣ ﺮ ﺍﻟ ﻌ ﹾﻘ ﹶﻞ) (٢ﻓﺪﺧﻮ ﹸﻝ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﲢﺖ ﺍﺳﻢ ﺍﳋﻤﺮ ،ﻛﺪﺧﻮﻝ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻫﺐ ﺐ ﺑﺎﻟﺬﻫﺐ، ﻀﺔِ ،ﻭﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﲑِ ،ﻭﺍﻟﺘﻤ ِﺮ ﻭﺍﻟﺰﺑﻴﺐ ،ﲢﺖ ﻗﻮﻟﻪ$ :ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﺬﻫ ﻭﺍﻟﻔ ﻭﺍﻟﻔِﻀ ﹶﺔ ﺑﺎﻟﻔﻀﺔ ،ﻭﺍﻟﺒﺮ ﺑﺎﻟﺒﺮ ،ﻭﺍﻟﺸﻌ ﲑ ﺑﺎﻟﺸﻌﲑِ ،ﻭﺍﻟﺘﻤﺮِ ،ﻭﺍﳌﻠ ﺢ ﺑﺎﳌﻠ ِﺢ ﺇﻻ ِﻣﹾﺜ ﹰ ﻼ ﲟﺜﻞ.(٣)# ﺻﻨﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻋﻦ ﺗﻨﺎﻭﻝ ﺍﲰﻪ ﻟﻪ ،ﻓﻬﻜﹶﺬﺍ ﻻ ﳚﻮ ﺯ ﺝ ِ ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺇﺧﺮﺍ ﺝ ﺻِﻨﻒ ﻣﻦ ﺃﹶﺻﻨﺎﻑ ﺍﳌﺴﻜﺮ ﻋﻦ ﺍﺳﻢ ﺍﳋﻤﺮ ،ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﳏﺬﻭﺭﻳﻦ. ﺇﺧﺮﺍ ﺼ ﺪ ﺩﺧﻮﻟﹶﻪ ﻓﻴﻪ. ﺝ ﻣِﻦ ﻛﻼﻣﻪ ﻣﺎ ﻗ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﺨﺮ ﻉ ﺍﻟﺬﻯ ﺃﺧﺮﺝ ﺣﻜ ﻢ ﻏﲑ ﺣﻜﻤﻪ ،ﻓﻴﻜﻮﻥ ﺗﻐﻴﲑﹰﺍ ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﺸﺮﻉ ﻟﺬﻟﻚ ﺍﻟﻨﻮ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٢٠٠٣ﰲ ﺍﻷﺷﺮﺑﺔ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٠/١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) (١٧٨ ،١٧٧/٢ﻭﻣﺴﻠﻢ ).(١٥٨٧
٣ ﻉ ﺑﻐﲑ ﺍﻻﺳﻢ ﺍﻟﺬﻯ ﺳﻤﺎﻩ ﺑﻪ ﺍﻟﺸﺎﺭﻉ، ﻷﻟﻔﺎﻅ ﺍﻟﺸﺎﺭﻉ ﻭﻣﻌﺎﻧﻴﻪ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﲰﻰ ﺫﻟﻚ ﺍﻟﻨﻮ ﱮ ج ﺃﻥ ِﻣ ﻦ ﺃﹸ ﻣِﺘ ِﻪ ِﻣ ﻦ ﺃﺯﺍﻝ ﻋﻨﻪ ﺣﻜﻢ ﺫﻟﻚ ﺍﳌﺴﻤﻰ ،ﻭﺃﻋﻄﺎﻩ ﺣﻜﻤﹰﺎ ﺁﺧﺮ .ﻭﳌﺎ ﻋﻠﻢ ﺍﻟﻨ )(١ ﺴﻤﻮﻧﻬﺎ ِﺑ ﻐﻴ ِﺮ ﺍ ﺳﻤِﻬﺎ . #ﻗﻀﻰ ﳋ ﻤ ﺮ ﻳ ﺱ ِﻣ ﻦ ﹸﺃﻣﱴ ﺍ ﹶ ﺸﺮﺑ ﻦ ﻧﺎ ﻳﺒﺘﻠﻰ ﺬﺍ ،ﻛﻤﺎ ﻗﺎﻝ$ :ﻟﻴ ﻗﻀﻴﺔ ﻛﻠﻴ ﹰﺔ ﻋﺎﻣ ﹰﺔ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﺇﲨﺎﻝ ،ﻭ ﹶﻻ ﺍﺣﺘﻤﺎﻝ ،ﺑﻞ ﻫﻰ ﺷﺎﻓﻴ ﹲﺔ ﻛﺎﻓﻴﺔﹸ ،ﻓﻘﺎﻝ $ :ﹸﻛﻞﱡ ﺴﻜِﺮ ﺧﻤﺮ ،#ﻫﺬﺍ ﻭﻟﻮ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ،ﻭﺍﳋﻠﻴ ﹶﻞ ﻭﺃﺿﺮﺍﺑﻬﻤﺎ ﻣِﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﺫﻛﺮﻭﺍ ﻫﺬﻩ ﻣ ﺺ ﺃﺋﻤ ﹸﺔ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﻣﺴﻜ ٍﺮ ﲬﺮ ،ﻭﻗﻮﻟﹸﻬﻢ ﺣﺠﺔ، ﺍﻟﻜﻠﻤﺔ ﻫﻜﺬﺍ ،ﻟﻘﺎﻟﻮﺍ :ﻗﺪ ﻧ )(٢ ﻭﺳﻴﺄﺗﻰ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻨ ﺪ ِﺫ ﹾﻛ ِﺮ ﻫﺪﻳ ِﻪ ﰲ ﺍﻷﻃﻌﻤﺔ ﻭﺍﻷﺷﺮﺑﺔ ﻣﺰﻳ ﺪ ﺗﻘﺮﻳﺮ ﳍﺬﺍ ،ﻭﺃﻧﻪ ﻉ ﻣِﻦ ﻛﻞ ﻭﺟﻪ ﺱ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﺍﺳﺘﻮﻯ ﻓﻴﻪ ﺍﻷﺻ ﹸﻞ ﻭﺍﻟﻔﺮ ﻟﻮ ﱂ ﻳﺘﻨﺎﻭﻟﻪ ﻟﻔﻈﹸﻪ ،ﻟﻜﺎﻥ ﺍﻟﻘﻴﺎ ﲔ ﻧﻮﻉ ﻭﻧﻮﻉ، ﺸﺮﺏ ،ﻓﺎﻟﺘﻔﺮﻳ ﻖ ﺑ ﺣﺎﻛﻤﹰﺎ ﺑﺎﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﺴﻜﺮ ﰲ ﲢﺮﱘ ﺍﻟﺒﻴﻊ ﻭﺍﻟ ﺗﻔﺮﻳ ﻖ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﲢﺮ ﱘ ﺑﻴﻊ ﺍﳌﻴﺘﺔ ،ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﹸﻛﻞﱡ ﻣﺎ ﻳﺴﻤﻰ ﻣﻴﺘﺔﹰ ،ﺳﻮﺍﺀ ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﻪ ،ﺃﻭ ﺫﹸ ﱢﻛ ﻰ ﺫﻛﹶﺎ ﹰﺓ ﻻ ﺗﻔﻴﺪ ِﺣﻠﱠﻪ .ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺃﺑﻌﺎﺿﻬﺎ ﺃﻳﻀﹰﺎ. ﻭﳍﺬﺍ ﺍﺳﺘﺸﻜﻞ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﲢﺮ ﱘ ﺑﻴﻊ ﺍﻟﺸﺤﻢ ،ﻣﻊ ﻣﺎ ﳍﻢ ﻓﻴﻪ ﻣﻦ ﱮ ج ﺃﻧﻪ ﺣﺮﺍ ﻡ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﺫﻛﺮﻭﺍ ﻣِﻦ ﺍﳌﻨﻔﻌﺔ ﻭﻫﺬﺍ ﻣﻮﺿ ﻊ ﺍﳌﻨﻔﻌﺔ ،ﻓﺄﺧﱪﻫﻢ ﺍﻟﻨ ﺱ ﻓﻴﻪ ﻻﺧﺘﻼﻓﻬﻢ ﰲ ﻓﻬﻢ ﻣﺮﺍﺩِﻩ ج ،ﻭﻫﻮ ﺃ ﱠﻥ ﻗﻮﻟﻪ$ :ﻻ ،ﻫ ﻮ ﺣﺮﺍﻡ :#ﻫﻞ ﻫﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﻋﺎﺋﺪ ﺇﱃ ﺍﻟﺒﻴﻊ ،ﺃﻭ ﻋﺎﺋﺪ ﺇﱃ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱴ ﺳﺄﻟﻮﺍ ﻋﻨﻬﺎ؟ ﻓﻘﺎﻝ ﺷﻴﺨﻨﺎ :ﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺒﻴﻊ، ﻓﺈﻧﻪ ج ﹶﻟﻤﺎ ﺃﺧﱪﻫﻢ ﺃ ﱠﻥ ﺣﺮﻡ ﺑﻴﻊ ﺍﳌﻴﺘﺔ ،ﻗﺎﻟﻮﺍ :ﺇﻥ ﰲ ﺷﺤﻮﻣﻬﺎ ﻣِﻦ ﺍﳌﻨﺎﻓﻊ ﻛﺬﺍ ﻭﻛﺬﺍ، ﻳﻌﻨﻮﻥ ،ﻓﻬﻞ ﺫﻟﻚ ﻣﺴﻮﻍ ﻟﺒﻴﻌﻬﺎ؟ ﻓﻘﺎﻝ$ :ﻻ ،ﻫﻮ ﺣﺮﺍﻡ.# ﺱ ﺺ ﺍﻟﺸﺤﻮﻡ ﻣﻦ ﲨﻠﺔ ﺍﳌﻴﺘﺔ ﺑﺎﳉﻮﺍﺯ ،ﻛﻤﺎ ﻃﻠﺐ ﺍﻟﻌﺒﺎ ﻗﻠﺖ :ﻛﺄﻢ ﻃﻠﺒﻮﺍ ﲣﺼﻴ ﳊ ﺮ ِﻡ ﺑﺎﳉﻮﺍﺯ ،ﻓﻠﻢ ﳚﺒﻬﻢ ﺇﱃ ﺫﻟﻚ، ﺺ ﺍﻹﺫﹾﺧﺮ ﻣﻦ ﲨﻠﺔ ﲢﺮﱘ ﻧﺒﺎﺕ ﺍ ﹶ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﲣﺼﻴ ﻓﻘﺎﻝ$ :ﻻ ،ﻫﻮ ﺣﺮﺍﻡ.# ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ :ﺍﻟﺘﺤﺮ ﱘ ﻋﺎﺋﺪ ﺇﱃ ﺍﻷﻓﻌﺎﻝ ﺍﳌﹶﺴﺆﻭﻝ ﻋﻨﻬﺎ، ) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٤٢/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٦٨٨ ) (٢ﱂ ﻳﺬﻛﺮ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻌﺪ.
٤ ﻭﻗﺎﻝ :ﻫﻮ ﺣﺮﺍﻡ ،ﻭﱂ ﻳﻘﻞ :ﻫﻰ ،ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﳌﺬﻛﻮ ﺭ ﲨﻴﻌﻪ ،ﻭﻳﺮﺟﺢ ﻗﻮﳍﻢ ﻋﻮﺩ ﺍﻟﻀﻤﲑ ﺇﱃ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ ،ﻭﻳﺮﺟﺤﻪ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ﺃﻥ ﺇﺑﺎﺣﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺫﺭﻳﻌ ﹲﺔ ﺇﱃ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺸﺤﻮﻡ ﻭﺑﻴﻌﻬﺎ ،ﻭﻳﺮﺟﺤﻪ ﺃﻳﻀﹰﺎ :ﺃﻥ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ$ :ﻻ ،ﻫﻰ ﺣﺮﺍﻡ،# ﻭﻫﺬﺍ ﺍﻟﻀﻤﲑ ﺇﻣﺎ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺸﺤﻮﻡ ،ﻭﺇﻣﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ،ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ،ﻓﻬﻮ ﺠ ﹲﺔ ﻋﻠﻰ ﲢﺮﱘ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱴ ﺳﺄﻟﻮﺍ ﻋﻨﻬﺎ. ﺣ ﻭﻳﺮﺟﺤﻪ ﺃﻳﻀﹰﺎ ﻗﻮﻟﹸﻪ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺍﻟﻔﺄﺭﺓ ﺍﻟﱴ ﻭﻗﻌﺖ ﰲ ﺍﻟﺴﻤﻦ$ :ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺟﺎﻣِﺪﹰﺍ ﹶﻓﺄﹶﻟﻘﹸﻮﻫﺎ ﻭﻣﺎ ﺣﻮﳍﺎ ﻭ ﹸﻛﻠﹸﻮﻩ ،ﻭﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣﺎﺋِﻌﹰﺎ ﻓﹶﻼ ﺗ ﹾﻘ ﺮﺑﻮ ﻩ.(١)# ﺖ ﻋﻦ ﻭﰱ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﰲ ﺍﻻﺳﺘﺼﺒﺎﺡ ﻭﻏﲑﻩ ﻗﹸﺮﺑﺎﻥ ﻟﻪ .ﻭﻣﻦ ﺭﺟﺢ ﺍﻷﻭﻝ ﻳﻘﻮﻝ :ﹶﺛﺒ ﺍﻟﻨ ﻉ ﱮ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺇﻧﻤﺎ ﺣﺮ ﻡ ِﻣ ﻦ ﺍ ﹶﳌﻴﺘ ِﺔ ﹶﺃ ﹾﻛﻠﹸﻬﺎ ،(٢)#ﻭﻫﺬﺍ ﺻﺮﻳ ﺢ ﰲ ﺃﻧﻪ ﻻ ﳛﺮﻡ ﺍﻻﻧﺘﻔﺎ ﺎ ﰲ ﻏﲑ ﺍﻷﻛﻞ ،ﻛﺎﻟﻮﻗﻴﺪِ ،ﻭ ﺳ ﺪ ﺍﻟﺒﺜﻮﻕِ ،ﻭﳓﻮﳘﺎ .ﻗﺎﻟﻮﺍ :ﻭﺍﳋﺒﻴﺚ ﺇﳕﺎ ﲢ ﺮ ﻡ ﻣﻼﺑﺴﺘﻪ ﻯ ﺷﻰ ٍﺀ ﳛﺮﻡ؟ ﻉ ﺑﻪ ﻣﻦ ﻏﲑ ﻣﻼﺑﺴﺔ ،ﻓﹶﻸ ﺑﺎﻃﻨﹰﺎ ﻭﻇﺎﻫﺮﺍﹰ ،ﻛﺎﻷﻛﻞ ﻭﺍﻟﻠﱡﺒﺲِ ،ﻭﺃﻣﺎ ﺍﻻﻧﺘﻔﺎ ﻕ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ،ﻋﻠﻢ ﺃﻥ ﺍﻟﺴﺆﺍ ﹶﻝ ﺇﳕﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻋﻦ ﺍﻟﺒﻴﻊ، ﻗﺎﻟﻮﺍ :ﻭﻣﻦ ﺗﺄﻣﻞ ﺳﻴﺎ ﻭﺃﻧﻬﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳﺮﺧﺺ ﳍﻢ ﰲ ﺑﻴﻊ ﺍﻟﺸﺤﻮﻡ ،ﳌﺎ ﻓِﻴﻬﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ،ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﻭﻗﺎﻝ: ﺖ ﺷﺤﻮ ﻡ ﺍﳌﻴﺘﺔ ،ﻫﻞ $ﻫﻮ ﺣﺮﺍﻡ ،#ﻓﺈﻢ ﻟﻮ ﺳﺄﻟﻮﻩ ﻋﻦ ﺣﻜﻢ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ،ﻟﻘﺎﻟﻮﺍ :ﺃﺭﺃﻳ ﳚﻮﺯ ﺃﻥ ﻳﺴﺘﺼﺒ ﺢ ﺎ ﺍﻟﻨﺎﺱ ،ﻭﺗﺪ ﻫ ﻦ ﺎ ﺍﳉﻠﻮ ﺩ ؛ ﻭﱂ ﻳﻘﻮﻟﻮﺍ :ﻓﺈﻧﻪ ﻳﻔﻌﻞ ﺎ ﻛﺬﺍ ﻭﻛﺬﺍ، ﺐ ﲢﺮﱘ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻨﻬﻢ ،ﻻ ﺳﺆﺍﻝ ،ﻭﻫﻢ ﱂ ﻳﺨﱪﻭﻩ ﺑﺬﻟﻚ ﻋﻘﻴ ﺐ ﲢﺮﱘ ﺑﻴﻊ ﻋﻠﻴﻬﻢ ،ﻟﻴﻜﻮﻥ ﻗﻮﻟﻪ$ :ﻻ ،ﻫﻮ ﺣﺮﺍﻡ #ﺻﺮﳛﹰﺎ ﰲ ﲢﺮﳝﻬﺎ ،ﻭﺇﳕﺎ ﺃﺧﱪﻭﻩ ﺑﻪ ﻋﻘﻴ ﺍﳌﻴﺘﺔ ،ﻓﻜﺄﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳﺮﺧﺺ ﳍﻢ ﰲ ﺑﻴﻊ ﺍﻟﺸﺤﻮﻡ ﳍﺬﻩ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱴ ﺫﻛﺮﻭﻫﺎ ،ﻓﻠﻢ ﺚ ﳛﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ ،ﻓﻼ ﳛﺮﻡ ﻣﺎ ﱂ ﻳﻌﻠ ﻢ ﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻳﻔﻌﻞ .ﻭﺎﻳ ﹸﺔ ﺍﻷﻣﺮ ﺃﻥ ﺍﳊﺪﻳ ﹶ ﺣﺮﻣﻪ. ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﺎﻫﻢ ﻋﻦ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻣِﻦ ﺁﺑﺎﺭ ﲦﻮﺩ ،ﻭﺃﺑﺎﺡ ﳍﻢ ﺃﻥ ﻳ ﹾﻄ ِﻌﻤﻮﺍ ﺡ ﻣﺎ ﻋﺠﻨﻮﺍ ﻣِﻨﻪ ﻣﻦ ﺗﻠﻚ ﺍﻵﺑﺎﺭ ﻟﻠﺒﻬﺎﺋﻢ) ،(٣ﻗﺎﻟﻮﺍ :ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﻳﻘﺎ ﺩ ﺍﻟﻨﺠﺎﺳ ِﺔ ﻭﺍﻻﺳﺘﺼﺒﺎ )(١ﺃﺧﺮﺟﻪ ﺃﲪﺪ )٢٣٣/٢ﻭ ٢٦٥ﻭ (٤٩٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٨٤٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٥٦٧/٩ﰲ ﺍﻟﺬﺑﺎﺋﺢ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦٩/٦
٥ ﺾﻻ ﺤ ﺴ ﺪﺓِ ،ﻭﻋﻦ ﻣﻼﺑﺴﺘﻬﺎ ﺑﺎﻃﻨﹰﺎ ﻭﻇﺎﻫﺮﺍﹰ ،ﻓﻬﻮ ﻧ ﹾﻔ ﻊ ﻣ ﻉ ﺧﺎ ٍﻝ ﻋﻦ ﻫﺬﻩ ﺍﳌ ﹶﻔ ﺎ ﺍﻧﺘﻔﺎ ﻣﻔﺴﺪﺓ ﻓﻴﻪ .ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ،ﻓﺎﻟﺸﺮﻳﻌ ﹸﺔ ﻻ ﲢﺮﻣﻪ ،ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺇﳕﺎ ﲢﺮﻡ ﺍﳌﻔﺎﺳ ﺪ ﺍﳋﺎﻟﺼ ﹶﺔ ﺃﻭ ﺍﻟﺮﺍﺟﺤﺔﹶ ،ﻭﻃﺮﻗﹶﻬﺎ ﻭﺃﺳﺒﺎﺎ ﺍﳌﻮﺻﻠ ﹶﺔ ﺇﻟﻴﻬﺎ. ﺡ ﺑﺸﺤﻮﻡ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﺧﺎﻟﻄﺖ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺃﺟﺎﺯ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺍﻻﺳﺘﺼﺒﺎ ﺡ ﺑﺎﻟﺰﻳﺖ ﺍﻟﻨﺠِﺲ ،ﻭﻃﻠ ﻰ ﺍﻟﺴﻔﻦ ﺩﻫﻨﹰﺎ ﻃﺎﻫﺮﺍﹰ ،ﻓﺈﻧﻪ ﰲ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﳚﻮﺯ ﺍﻻﺳﺘﺼﺒﺎ ﺑﻪ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ،ﻣﻨﻬﻢ :ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ،ﻭﻏﲑﻩ ،ﻭﺍﺣﺘﺞ ﺑﺄﻥ ﺍﺑﻦ ﻋﻤﺮ ﺃﻣﺮ ﺃﻥ ﻳﺴﺘﺼﺒ ﺢ ﺑﻪ. ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻴﻪ :ﺻﺎﱀ ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻻ ﻳﻌﺠﺒﲎ ﺑﻴﻊ ﺍﻟﻨﺠﺲ ،ﻭﻳﺴﺘﺼﺒ ﺢ ﺑﻪ ﺇﺫﺍ ﱂ ﺠﺲ ،ﻭﺍﳌﺘﻨﺠﺲ ،ﻭﻟﻮ ﻗﹸ ﺪ ﺭ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﳌﺘﻨﺠﺲ ،ﻓﻬﻮ ﳝﺴﻮﻩ ،ﻷﻧﻪ ﳒﺲ ،ﻭﻫﺬﺍ ﻳﻌﻢ ﺍﻟﻨ ﺐ ﺻﺮﻳ ﺢ ﰲ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﲟﺎ ﺧﺎﻟﻄﻪ ﳒﺎﺳﺔ ﻣﻴﺘﺔ ﺃﻭ ﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻯ ﻓﺮﻕ ﺑﲔ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﺸﺤﻢ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ ،ﻭﺑﲔ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃ ﺇﺫﺍ ﺧﺎﻟﻄﻪ ﺩﻫﻦ ﻃﺎﻫﺮ ﻓﻨﺠﺴﻪ؟ ﺠﺲ ﺍﻟﻌﲔ ،ﻭﺇﺫﺍ ﺧﺎﻟﻄﻪ ﻏﲑﻩ ﺗﻨﺠﺲ ﺑﻪ ،ﻓﺄﻣﻜﻦ ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﺮﺩﺍﹰ ،ﻓﻬﻮ ﻧ ِ ﺠﺲ ﻋﻠﻰ ﺃﺣﺪ ﺠﺲِ ،ﻭﳍﺬﺍ ﳚﻮﺯ ﺑﻴﻊ ﺍﻟ ﺪﻫﻦ ﺍﳌﺘﻨ ﺗﻄﻬﲑﻩ ﺑﺎﻟﻐﺴﻞ ،ﻓﺼﺎﺭ ﻛﺎﻟﺜﻮﺏ ﺍﻟﻨ ِ ﺍﻟﻘﻮﻟﲔ ﺩﻭﻥ ﺩﻫﻦ ﺍﳌﻴﺘﺔ. ﺐ ﺃ ﱠﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻯ ﻋﻮﻝ ﻋﻠﻴﻪ ﺍﳌﻔﺮﻗﻮﻥ ﺑﻴﻨﻬﻤﺎ ،ﻭﻟﻜﻨﻪ ﺿﻌﻴﻒ ﻗﻴﻞ :ﻻ ﺭﻳ ﻟﻮﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﻻ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ﺍﻟﺒﺘﺔ ﻏﺴﻞ ﺍﻟﺪﻫﻦ ﺍﻟﻨﺠﺲ ،ﻭﻟﻴﺲ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ ﻛﻠﻤ ﹲﺔ ﻭﺍﺣﺪﺓﹲ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﻣﻦ ﻓﺘﻮﻯ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ،ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﻣﺎﻟﻚ ،ﺃﻧﻪ ﻳ ﹾﻄﻬﺮ ﺑﺎﻟﻐﺴﻞ ،ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻧﺎﻓﻊ ،ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻨﻪ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻭﺇﻥ ﺗﺄﺗﻰ ﻷﺻﺤﺎﺑﻪ ﰲ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺸﲑﺝ ﻭﳓﻮﳘﺎ ،ﻓﻼ ﻳﺘﺄﺗﻰ ﳍﻢ ﰲ ﲨﻴﻊ ﺍﻷﺩﻫﺎﻥ ،ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﻏﺴﻠﻪ ،ﻭﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻗﺪ ﺃﻃﻠﻘﺎ ﺍﻟﻘﻮ ﹶﻝ ﲜﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﺎﻟﺪﻫﻦ ﺍﻟﻨﺠﺲ ﻣﻦ ﻏﲑ ﺗﻔﺮﻳﻖ. ﻼ ﻟﻠﺨﺒﻴﺚ ﻭﺍﻟﻨﺠﺎﺳﺔ ،ﺳﻮﺍﺀ ﻭﺃﻳﻀﹰﺎ ﻓﺈ ﱠﻥ ﻫﺬﺍ ﺍﻟ ﹶﻔﺮﻕ ﻻ ﻳﻔﻴﺪ ﰲ ﺩﻓﻊ ﻛﻮﻧﻪ ﻣﺴﺘﻌﻤ ﹰ ﻛﺎﻧﺖ ﻋﻴﻨﻴ ﹰﺔ ﺃﻭ ﻃﺎﺭﺋﺔﹰ ،ﻓﺈﻧﻪ ﺇﻥ ﺣﺮﻡ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳋﺒﻴﺚ ،ﻓﻼ ﻓﺮﻕ ،ﻭﺇﻥ ﺣﺮﻡ ﻷﺟﻞ ﺩﺧﺎﻥ ﺍﻟﻨﺠﺎﺳﺔ ،ﻓﻼ ﻓﺮﻕ ،ﻭﺇﻥ ﺣﺮﻡ ﻟﻜﻮﻥ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ ﺫﺭﻳﻌﺔ
٦ ﺇﱃ ﺍﻗﺘﻨﺎﺋﻪ ،ﻓﻼ ﻓﺮﻕ ،ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺬﻫﺒﲔ ﰲ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺬﺍ ﺩﻭ ﹶﻥ ﻫﺬﺍ ﻻ ﻣﻌﲎ ﻟﻪ. ﻉ ﺑﺎﻟﺴﺮﻗﲔ ﺍﻟﻨﺠﺲ ﰲ ﻋﻤﺎﺭ ِﺓ ﺍﻷﺭﺽ ﻭﺃﻳﻀﹰﺎ ﻓﻘﺪ ﺟﻮﺯ ﲨﻬﻮ ﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺍﻻﻧﺘﻔﺎ ﻟﻠ ﺰﺭﻉ ،ﻭﺍﻟﺜﻤﺮ ،ﻭﺍﻟﺒﻘﻞ ﻣﻊ ﳒﺎﺳﺔ ﻋﻴﻨِﻪ ،ﻭﻣﻼﺑﺴ ِﺔ ﺍﳌﺴﺘﻌﻤﻞ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻼﺑﺴﺔ ﺍﳌﻮﹶﻗﺪِ، ﻭﻇﻬﻮ ِﺭ ﺃﺛﺮﻩ ﰲ ﺍﻟﺒﻘﻮﻝ ﻭﺍﻟﺰﺭﻭﻉ ،ﻭﺍﻟﺜﻤﺎﺭ ،ﻓﻮﻕ ﻇﻬﻮﺭ ﺃﺛﺮ ﺍﻟﻮﻗﻴﺪ ،ﻭﺇﺣﺎﻟ ﹸﺔ ﺍﻟﻨﺎﺭ ﺃﰎ ﻣﻦ ﺇﺣﺎﻟﺔ ﺍﻷﺭﺽ ،ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﺸﻤﺲ ﻟﻠﺴﺮﻗﲔ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻷﺟﻞ ﺩﺧﺎﻥ ﺍﻟﻨﺠﺎ ﺳﺔِ ،ﻓﹶﻤﻦ ﺏ ﺍﻟﻨﺠﺎﺳ ِﺔ ﻯ ﻛﺘﺎﺏ ،ﺃﻡ ﺑﺄﻳ ِﺔ ﺳﻨ ٍﺔ ﺛﺒﺖ ﺫﻟﻚ؟ ﻭﺍﻧﻘﻼ ﺳﻠﱠ ﻢ ﺃﻥ ﺩﺧﺎﻥ ﺍﻟﻨﺠﺎﺳ ِﺔ ﳒﺲ ،ﻭﺑﺄ ﺸﻚ ﲔ ﻭﺍﳌﺎ ِﺀ ﺍﻟﻨﺠﺲ ﲦﺮﹰﺍ ﺃﻭ ﺯﺭﻋﺎﹰ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳ ﲔ ﺍﻟﺴﺮﻗ ِ ﺏﻋ ِ ﺇﱃ ﺍﻟﺪﺧﺎﻥ ﺃﰎﱡ ﻣﻦ ﺍﻧﻘﻼ ِ ﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ ﺲ ﻭﺍﳌﺸﺎﻫﺪﺓِ ،ﺣﱴ ﺟﻮﺯ ﺑﻌ ﻓﻴﻪ ،ﺑﻞ ﻣﻌﻠﻮﻡ ﺑﺎﳊ ﺍﻟﻠﱠﻪ ﺑﻴﻌﻪ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ :ﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟ ﻌﺬِﺭﺓِ ،ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻟﻨﺎﺱ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟ ﺰﺑﻞ .ﻗﺎﻝ ﺍﻟﻠﺨﻤ ﻰ :ﻭﻫﺬﺍ ﻳﺪﻝ ﻣﻦ ﻗﻮﻟﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻯ ﺑﻴﻊ ﺍﻟ ﻌﺬِﺭ ِﺓ .ﻭﻗﺎﻝ ﺃﺷﻬﺐ ﰲ ﺍﻟ ﺰﺑﻞ :ﺍﳌﺸﺘﺮﻯ ﺃﻋﺬﺭ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ،ﻳﻌﲎ ﰲ ﺍﺷﺘﺮﺍﺋﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ :ﱂ ﻳ ﻌﺬﹸﺭ ﺍﻟﻠﱠﻪ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ ،ﻭﳘﺎ ِﺳﻴﺎﻥ ﰲ ﺍﻹِﰒ. ﻗﻠﺖ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺃﻥ ﺑﻴﻊ ﺫﻟﻚ ﺣﺮﺍ ﻡ ﻭﺇﻥ ﺟﺎﺯ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻭﺍﳌﻘﺼﻮﺩ: ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﱘ ﺑﻴﻊ ﺍﳌﻴﺘﺔ ﲢﺮ ﱘ ﺍﻻﻧﺘﻔﺎﻉ ﺎ ﰲ ﻏﲑ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻣﻨﻬﺎ ﻛﺎﻟﻮﻗﻴﺪ ،ﻭﺇﻃﻌﺎﻡ ﺍﻟﺼﻘﻮ ِﺭ ﻭﺍﻟﺒﺰﺍ ِﺓ ﻭﻏﲑ ﺫﻟﻚ .ﻭﻗﺪ ﻧﺺ ﻣﺎﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺖ ﺍﻟﻨﺠﺲ ﰲ ﻏﲑ ﺍﳌﺴﺎﺟﺪ ،ﻭﻋﻠﻰ ﺟﻮﺍ ِﺯ ﻋﻤ ِﻞ ﺍﻟﺼﺎﺑﻮﻥ ﻣﻨﻪ ،ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﻳ ﻌﹶﻠ ﻢ ﺃ ﱠﻥ ﺑﺎﻟ ﺰﻳ ِ ﺏ ﺍﻟﺒﻴﻊِ ،ﻓﻠﻴﺲ ﹸﻛﻞﱡ ﻣﺎ ﺣﺮﻡ ﺑﻴﻌﻪ ﺣﺮ ﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﺑﻞ ﻻ ﻉ ﺃﻭﺳ ﻊ ﻣﻦ ﺑﺎ ِ ﺏ ﺍﻻﻧﺘﻔﺎ ِ ﺑﺎ ﺗﻼﺯﻡ ﺑﻴﻨﻬﻤﺎ ،ﻓﻼ ﻳﺆﺧﺬ ﲢﺮ ﱘ ﺍﻻﻧﺘﻔﺎﻉ ﻣِﻦ ﲢﺮﱘ ﺍﻟﺒﻴﻊ. ﻓﺼﻞ
ﻭﻳﺪﺧﻞ ﰲ ﲢﺮ ِﱘ ﺑﻴ ِﻊ ﺍﳌﻴﺘﺔ ﺑﻴ ﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺍﻟﱴ ﲢﻠﱡﻬﺎ ﺍﳊﻴﺎﺓ ،ﻭﺗﻔﺎﺭﻗﻬﺎ ﺑﺎﳌﻮﺕ ،ﻛﺎﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ ﻭﺍﻟﻌﺼﺐ ،ﻭﺃﻣﺎ ﺍﻟﺸﻌ ﺮ ﻭﺍﻟﻮﺑ ﺮ ﻭﺍﻟﺼﻮﻑ ،ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ،ﻷﻧﻪ ﻟﻴﺲ ﲟﻴﺘﺔ، ﻭﻻ ﲢﻠﻪ ﺍﳊﻴﺎﺓ .ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﲨﻬﻮ ﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻥ ﺷﻌﻮﺭ ﺍﳌﻴﺘﺔ ﻭﺃﺻﻮﺍﻓﻬﺎ ﻭﺃﻭﺑﺎﺭﻫﺎ ﻃﺎﻫﺮﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺣﻴﻮﺍﻥ ﻃﺎﻫﺮ ،ﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ، ﻭﺍﻟﻠﻴﺚ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺍﻟﺜﻮﺭﻯ ،ﻭﺩﺍﻭﺩ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺍﳌﺰﱏ ،ﻭﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ :ﺍﳊﺴﻦ،
٧ ﻭﺍﺑﻦ ﺳﲑﻳﻦ ،ﻭﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﻧﻔﺮﺩ ﺍﻟﺸﺎﻓﻌﻰ ﺑﺎﻟﻘﻮﻝ ﺑﻨﺠﺎﺳﺘﻬﺎ ،ﻭﺍﺣﺘ ﺞ ﻟﻪ ﺑﺄﻥ ﺍﺳ ﻢ ﺍﳌﻴﺘﺔ ﻳﺘﻨﺎﻭﻟﹸﻬﺎ ﻛﹶﻤﺎ ﻳﺘﻨﺎﻭﻝ ﺳﺎﺋﺮ ﺃﺟﺰﺍﺋﻬﺎ ﺑﺪﻟﻴﻞ ﺍﻷﺛﺮ ﻭﺍﻟﻨﻈﺮ ،ﺃﻣﺎ ﺍﻷﺛﺮ ،ﻓﻔﻰ ﺸ ﻌﺮ، $ﺍﻟﻜﺎﻣﻞ #ﻻﺑﻦ ﻋﺪﻯ :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﻓﻌﻪ$ :ﺍ ﺩﻓِﻨﻮﺍ ﺍ َﻷ ﹾﻇﻔﹶﺎﺭ ،ﻭﺍﻟ ﺪ ﻡ ﻭﺍﻟ ﻓﹶﺈﻧﻬﺎ ﻣﻴﺘ ﹲﺔ .#ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮ ،ﻓﺈﻧﻪ ﻣﺘﺼﻞ ﺑﺎﳊﻴﻮﺍﻥ ﻳﻨﻤﻮ ﺑﻨﻤﺎﺋﻪ ،ﻓﻴﻨﺠﺲ ﺑﺎﳌﻮﺕ ﻛﺴﺎﺋﺮ ﺃﻋﻀﺎﺋﻪ ،ﻭﺑﺄﻧﻪ ﺷﻌﺮ ﻧﺎﺑﺖ ﰲ ﳏﻞ ﳒﺲ ،ﻓﻜﺎﻥ ﳒﺴﹰﺎ ﻛﺸﻌﺮ ﺍﳋﱰﻳﺮ ،ﻭﻫﺬﺍ ﻷﻥ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺄﺻﻠﻪ ﺧِﻠﻘﺔ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﺜﺒﺖ ﻟﻪ ﺣﻜﻤﻪ ﺗﺒﻌﺎﹰ ،ﻓﺈﻧﻪ ﳏﺴﻮﺏ ﻣﻨﻪ ﻋﺮﻓﺎﹰ ،ﻭﺍﻟﺸﺎﺭﻉ ﺃﺟﺮﻯ ﺐ ﺍﳉﺰﺍﺀ ﺑﺄﺧﺬﻩ ﻣﻦ ﺍﻷﺣﻜﺎ ﻡ ﻓﻴﻪ ﻋﻠﻰ ﻭﻓﻖ ﺫﻟﻚ ،ﻓﺄﻭﺟﺐ ﻏﺴﻠﻪ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ،ﻭﺃﻭﺟ ﻼ ﻭﺣﺮﻣﺔ ،ﻭﻛﺬﻟﻚ ﻫﻬﻨﺎ ،ﻭﺑﺄﻥ ﻕﺣﹰ ﺍﻟﺼﻴﺪ ﻛﺎﻷﻋﻀﺎﺀ ،ﻭﺃﳊﻘﻪ ﺑﺎﳌﺮﺃﺓ ﰲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼ ِ ﻉ ﻟﻪ ﺗﺸﻮﻑ ﺇﱃ ﺇﺻﻼﺡ ﺍﻷﻣﻮﺍ ِﻝ ﻭﺣﻔﻈﻬﺎ ﻭﺻﻴﺎﻧﺘﻬﺎ ،ﻭﻋﺪﻡ ﺇﺿﺎﻋﺘﻬﺎ .ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﺭ ﳍﻢ ﰲ ﺷﺎﺓ ﻣﻴﻤﻮﻧﺔ$ :ﻫ ﱠ ﻼ ﹶﺃ ﺧ ﹾﺬﺗﻢ ﺇﻫﺎﺎ ﹶﻓ ﺪﺑ ﻐﺘﻤﻮﻩ ﻓﹶﺎﻧﺘ ﹶﻔ ﻌﺘﻢ ِﺑ ِﻪ .(١)#ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﻌﺮ ﻃﺎﻫﺮﺍﹰ ،ﻟﻜﺎﻥ ﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﺃﺧﺬﻩ ﺃﻭﱃ ،ﻷﻧﻪ ﺃﻗﻞﱡ ﻛﻠﻔﺔ ،ﻭﺃﺳﻬﻞ ﺗﻨﺎﻭ ﹰﻻ. ﺻﻮﺍِﻓﻬﺎ ﻭﺃ ﻭﺑﺎ ِﺭﻫﺎ ﻭﺃ ﺷﻌﺎﺭِﻫﺎ ﹶﺃﺛﹶﺎﺛﹰﺎ ﻗﺎﻝ ﺍﳌﻄ ﻬﺮﻭ ﹶﻥ ﻟﻠﺸﻌﻮﺭ :ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭ ِﻣ ﻦ ﹶﺃ ﻭ ﻣﺘﺎﻋﹰﺎ ﺇﱃ ﺣﲔ﴾ ]ﺍﻟﻨﺤﻞ ،[٨٠ :ﻭﻫﺬﺍ ﻳﻌﻢ ﺃﺣﻴﺎﺀﻫﺎ ﻭﺃﻣﻮﺍﺗﻬﺎ ،ﻭﰱ ﻣﺴﻨﺪ ﺃﲪﺪ :ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﺘﺒﺔ ،ﻋﻦ ﺍﺑﻦ ﱮ ج ﺑﺸﺎﺓ ﳌﻴﻤﻮﻧﺔ ﻣﻴﺘﺔ ،ﻓﻘﺎﻝ$ :ﺃﻻ ﺍﻧﺘﻔﻌﺘﻢ ﺑﺈﻫﺎﺎ،# ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻣ ﺮ ﺍﻟﻨ ﻒ ﻭﻫﻰ ﻣﻴﺘﺔ؟ ﻗﺎﻝ: ﻗﺎﻟﻮﺍ :ﻭﻛﻴ )(٢ ﺤ ﻤﻬﺎ . #ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﺟﺪﹰﺍ ﰲ ﺇﺑﺎﺣﺔ ﻣﺎ ﺳﻮﻯ ﺍﻟﻠﺤﻢ ،ﻭﺍﻟﺸﺤﻢ، $ﺇﻧﻤﺎ ﺣﺮ ﻡ ﹶﻟ ﻭﺍﻟﻜﺒ ﺪ ﻭﺍﻟﻄﺤﺎﻝ ،ﻭﺍﻷﻟﻴﺔ ﹸﻛﻠﱡﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻠﺤﻢ ،ﻛﻤﺎ ﺩﺧﻠﺖ ﰲ ﲢﺮﱘ ﳊﻢ ﺍﳋﱰﻳﺮ ،ﻭﻻ ﺾ ﻫﺬﺍ ﺑﺎﻟﻌﻈﻢ ﻭﺍﻟﻘﹶﺮﻥ ،ﻭﺍﻟﻈﻔﺮ ﻭﺍﳊﺎﻓِﺮ ،ﻓﺈﻥ ﺍﻟﺼﺤﻴ ﺢ ﻃﻬﺎﺭﺓ ﺫﻟﻚ ﻛﻤﺎ ﺳﻨﻘﺮﺭﻩ ﻳﻨﺘ ِﻘ ﻋﻘﻴﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ. ﻗﺎﻟﻮﺍ :ﻭﻷﻧﻪ ﻟﻮ ﺃﹸ ِﺧ ﹶﺬ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ،ﻟﻜﺎﻥ ﻃﺎﻫﺮﹰﺍ ﻓﻠﻢ ﻳﻨﺠﺲ ﺑﺎﳌﻮﺕ ﻛﺎﻟﺒﻴﺾ، ﻭﻋﻜﺴﻪ ﺍﻷﻋﻀﺎﺀ .ﻗﺎﻟﹸﻮﺍ :ﻭﻷﻧﻪ ﳌﺎ ﱂ ﻳﻨﺠﺲ ﲜﺰﻩ ﰲ ﺣﺎﻝ ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻥ ﺑﺎﻹﲨﺎﻉ ﺩﻝ ﲔ ِﻣ ﻦ ﺣﻰ، ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺟﺰﺀﹰﺍ ﻣِﻦ ﺍﳊﻴﻮﺍﻥ ،ﻭﺃﻧﻪ ﻻ ﺭﻭﺡ ﻓﻴﻪ ﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ$ :ﻣﺎ ﺃﹸِﺑ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )(٢٨١/٣ﰲ ﺍﻟﺰﻛﺎﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٦٥/١ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٨ ﹶﻓﻬ ﻮ ﻣﻴﺘ ﹲﺔ ،(١)#ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ .ﻭﻷﻧﻪ ﻻ ﻳﺘﺄﻟﱠﻢ ﺑﺄﺧﺬﻩ ،ﻭﻻ ﻳﺤﺲ ﲟﺴﻪ ،ﻭﺫﻟﻚ ﺩﻟﻴ ﹸﻞ ﻋﺪﻡ ﺍﳊﻴﺎﺓ ﻓﻴﻪ ،ﻭﺃﻣﺎ ﺍﻟﻨﻤﺎﺀ ،ﻓﻼ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﱴ ﻳﺘﻨﺠﺲ ﺍﳊﻴﻮﺍﻥ ﲟﻔﺎﺭﻗﺘﻬﺎ ،ﻓﺈﻥ ﳎﺮﺩ ﺍﻟﻨﻤﺎﺀ ﻟﻮ ﺩ ﱠﻝ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ،ﻭﳒﺲ ﺍﶈﻞ ﲟﻔﺎﺭﻗﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻟﺘﻨﺠﺲ ﻉ ﺑﻴﺒﺴﻪ ،ﳌﻔﺎﺭﻗﺔ ﺣﻴﺎﺓ ﺍﻟﻨﻤﻮ ﻭﺍﻻﻏﺘﺬﺍﺀ ﻟﻪ. ﺍﻟﺰﺭ ﻗﺎﻟﻮﺍ :ﻓﺎﳊﻴﺎ ﹸﺓ ﻧﻮﻋﺎﻥ :ﺣﻴﺎﺓ ﺣﺲ ﻭﺣﺮﻛﺔ ،ﻭﺣﻴﺎﺓ ﳕﻮ ﻭﺍﻏﺘﺬﺍﺀ ،ﻓﺎﻷﻭﱃ :ﻫﻰ ﺍﻟﱴ ﻳﺆﺛﺮ ﻓﻘﺪﻫﺎ ﰲ ﻃﻬﺎﺭﺓ ﺍﳊﻰ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ. ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻠﺤ ﻢ ﺇﳕﺎ ﻳﻨﺠﺲ ﻻﺣﺘﻘﺎﻥ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺍﻟﻔﻀﻼﺕ ﺍﳋﺒﻴﺜﺔ ﻓﻴﻪ ،ﻭﺍﻟﺸﻌﻮ ﺭ ﻭﺍﻷﺻﻮﺍﻑ ﺑﺮﻳﺌﺔ ﻣِﻦ ﺫﻟﻚ ،ﻭﻻ ﻳﻨﺘﻘﺾ ﺑﺎﻟﻌﻈﺎﻡ ﻭﺍﻷﻇﻔﺎﺭ ﳌﺎ ﺳﻨﺬﻛﺮﻩ. ﻗﺎﻟﻮﺍ :ﻭﺍﻷﺻ ﹸﻞ ﰲ ﺍﻷﻋﻴﺎﻥ ﺍﻟﻄﻬﺎﺭﺓ ،ﻭﺇﳕﺎ ﻳﻄﺮﺃ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻨﺠﻴﺲ ﺑﺈﺳﺘﺤﺎﻟﺘﻬﺎ، ﻛﺎﻟﺮﺟﻴﻊ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻦ ﺍﻟﻐﺬﺍﺀ ،ﻭﻛﺎﳋﻤﺮ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻦ ﺍﻟﻌﺼﲑ ﻭﺃﺷﺒﺎﻫﻬﺎ ،ﻭﺍﻟﺸﻌﻮﺭ ﰲ ﺣﺎﻝ ﺍﺳﺘﺤﺎﻟﺘﻬﺎ ﻛﺎﻧﺖ ﻃﺎﻫﺮﺓ ،ﰒ ﱂ ﻳﻌﺮﺽ ﳍﺎ ﻣﺎ ﻳﻮﺟﺐ ﳒﺎﺳﺘﻬﺎ ﲞﻼﻑ ﺃﻋﻀﺎﺀ ﺍﳊﻴﻮﺍﻥ ،ﻓﺈﺎ ﻋﺮﺽ ﳍﺎ ﻣﺎ ﻳﻘﺘﻀﻰ ﳒﺎﺳﺘﻬﺎ ،ﻭﻫﻮ ﺍﺣﺘﻘﺎ ﹸﻥ ﺍﻟﻔﻀﻼﺕ ﺍﳋﺒﻴﺜﺔ. ﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻓﻔﻰ ﺇﺳﻨﺎﺩِﻩ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺭﻭﺍﺩ .ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﺃﺣﺎﺩﻳﺜﹸﻪ ﻣﻨﻜﺮﺓ ﻟﻴﺲ ﳏﻠﻪ ﻋﻨﺪﻯ ﺍﻟﺼﺪﻕ ،ﻭﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳉﻨﻴﺪ :ﻻ ﻳﺴﺎﻭﻯ ﻓﻠﺴﺎﹰ ،ﻳﺤﺪﺙ ﺑﺄﺣﺎﺩﻳﺚ ﻛﺬﺏ. ﺚ ﺍﻟﺸﺎﺓ ﺍﳌﻴﺘﺔ ،ﻭﻗﻮﻟﻪ$ :ﺃﻻ ﺍﻧﺘﻔﻌﺘﻢ ﺑﺈﻫﺎﺎ ،#ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﻠﺸﻌﺮ ﻓﻌﻨﻪ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺛﻼﺛ ﹸﺔ ﺃﺟﻮﺑﺔ: ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺃﻃﻠﻖ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻹﻫﺎﺏ ،ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ ،ﻣﻊ ﺃﻧﻪ ﺏ ﺍﳌﻨﺘﻔﻊ ﺑﻪ ﺑﻮﺟﻪ ﺩﻭﻥ ﻭﺟﻪ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺷﻌﺮ ،ﻭﻫﻮ ج ﱂ ﻳﻘﻴﺪ ﺍﻹﻫﺎ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻓﺮﻭﹰﺍ ﻭﻏﲑﻩ ﳑﺎ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺸﻌﺮ. ﻉ ﺑﺎﻟﺸﻌﺮ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔﺴِﻪ ﺣﻴﺚ ﻳﻘﻮﻝ: ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ج ﻗﺪ ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﺍﻻﻧﺘﻔﺎ ِ ﳊﻤﻬﺎ.# $ﺇﻧﻤﺎ ﺣﺮ ﻡ ِﻣ ﻦ ﺍ ﹶﳌﻴﺘ ِﺔ ﹶﺃ ﹾﻛﻠﹸﻬﺎ ﹶﺃ ﻭ ﹾ ﺕ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺸﻌ ﺮ ﻟﻴﺲ ﻣﻦ ﺍﳌﻴﺘﺔ ﻟﻴﺘﻌﺮﺽ ﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ،ﻷﻧﻪ ﻻ ﳛﻠﱡﻪ ﺍﳌﻮ ﻭﺗﻌﻠﻴﻠﹸﻬﻢ ﺑﺎﻟﺘﺒﻌﻴﺔ ﻳﺒﻄ ﹸﻞ ﲜﻠﺪ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻎﹶ ،ﻭﻋﻠﻴﻪ ﺷﻌﺮ ،ﻓﺈﻧﻪ ﻳﻄﻬ ﺮ ﺩﻭ ﹶﻥ ﺍﻟﺸﻌﺮ ﻋﻨﺪﻫﻢ، ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٨٥٨ﰲ ﺍﻟﺼﻴﺪ.
٩ ﻭﲤﺴﻜﻬﻢ ﺑﻐﺴﻠﻪ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻳﺒﻄﹸﻞﹸ ﺑﺎﳉﺒﲑﺓ ،ﻭﲤﺴﻜﻬﻢ ﺑﻀﻤﺎﻧﻪ ﻣِﻦ ﺍﻟﺼﻴﺪ ﻳﺒﻄﹸﻞ ﺑﺎﻟﺒﻴﺾ، ﻭﺑﺎﳊﻤﻞ .ﻭﺃﻣﺎ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﻓﺈﻧﻪ ﻳﺘﺒﻊ ﺍﳉﻤﻠﺔ ﻻﺗﺼﺎﻟﻪ ،ﻭﺯﻭﺍﻝ ﺍﳉﻤﻠﺔ ﺑﺈﻧﻔﺼﺎﻟﻪ ﻋﻨﻬﺎ، ﻭﻫﻬﻨﺎ ﻟﻮ ﻓﺎﺭﻕ ﺍﳉﻤﻠﺔ ﺑﻌﺪ ﺃﻥ ﺗﺒﻌﻬﺎ ﰲ ﺍﻟﺘﻨﺠﺲ ،ﱂ ﻳﻔﺎﺭﻗﻬﺎ ﻓﻴﻪ ﻋﻨﺪﻫﻢ ،ﻓﻌﻠﻢ ﺍﻟﻔﺮﻕ. ﻓﺼﻞ
ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻳﺪﺧﻞ ﰲ ﲢﺮﱘ ﺑﻴﻌﻬﺎ ﲢﺮ ﱘ ﺑﻴﻊ ﻋﻈﻤﻬﺎ ﻭﻗﺮﺎ ﻭﺟﻠﺪﻫﺎ ﺑﻌ ﺪ ﺍﻟﺪﺑﺎﻍ ﻟﺸﻤﻮﻝ ﺍﺳﻢ ﺍﳌﻴﺘﺔ ﻟﺬﻟﻚ؟ ﻗﻴﻞ :ﺍﻟﺬﻯ ﳛﺮﻡ ﺑﻴﻌﻪ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﺬﻯ ﳛﺮﻡ ﺃﻛﻠﹸﻪ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻪ، ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨ ﱮ ج ﺑﻘﻮﻟﻪ$ :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺇﺫﹶﺍ ﺣ ﺮ ﻡ ﺷﻴﺌﹰﺎ ﺣ ﺮ ﻡ ﹶﺛ ﻤﻨﻪ .(١)#ﻭﰱ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ$ :ﺇﺫﹶﺍ ﺣ ﺮ ﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷﻰﺀٍ ،ﺣ ﺮ ﻡ ﹶﺛ ﻤﻨﻪ .#ﻓﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻯ ﳛﺮﻡ ﺑﻴﻌ ﻪ ﳛﺮﻡ ﺃﻛﻠﻪ. ﻭﺃﻣﺎ ﺍﳉﻠﺪ ﺇﺫﺍ ﺩﺑﻎ ،ﻓﻘﺪ ﺻﺎﺭ ﻋﻴﻨﹰﺎ ﻃﺎﻫﺮﺓ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺍﻟﻠﺒﺲ ﻭﺍﻟﻔﺮﺵ ،ﻭﺳﺎﺋِﺮ ﻭﺟﻮﻩ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻓﻼ ﳝﺘﻨﻊ ﺟﻮﺍ ﺯ ﺑﻴﻌﻪ ،ﻭﻗﺪ ﻧﺺ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺑﻴﻌﻪ ،ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻝ ﺍﻟﻘﻔﺎﻝ :ﻻ ﻳﺘﺠﻪ ﻫﺬﺍ ﺇﻻ ﺑﺘﻘﺪﻳﺮ ﻗﻮﻝ ﻳﻮﺍﻓﻖ ﻣﺎﻟﻜﹰﺎ ﰲ ﺃﻧﻪ ﻳﻄﻬﺮ ﻇﺎﻫﺮﻩ ﺩﻭﻥ ﺑﺎﻃﻨﻪ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻻ ﳚﻮﺯ ﺑﻴ ﻌﻪ ،ﻭﺇﻥ ﻃﻬﺮ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ﺍﳉﺪﻳﺪ ،ﻓﺈﻧﻪ ﺟﺰ ٌﺀ ﻣﻦ ﺍﳌﻴﺘﺔ ﺣﻘﻴﻘﺔ ،ﻓﻼ ﳚﻮ ﺯ ﺑﻴﻌﻪ ﻛﻌﻈﻤﻬﺎ ﻭﳊﻤﻬﺎ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ: ﺑﻞ ﳚﻮ ﺯ ﺑﻴﻌﻪ ﺑﻌﺪ ﺍﻟﺪﺑﻎ ﻷﻧﻪ ﻋﲔ ﻃﺎﻫﺮﺓ ﻳﻨﺘﻔﻊ ﺎ ﻓﺠﺎﺯ ﺑﻴﻌﻬﺎ ﻛﺎﳌﺬﻛﱠﻰ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ: ﺑﻞ ﻫﺬﺍ ﻳﻨﺒﲎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺑﻎ ﺇﺯﺍﻟﺔ ﺃﻭ ﺇﺣﺎﻟﺔ ،ﻓﺈﻥ ﻗﻠﻨﺎ :ﺇﺣﺎﻟﺔ ،ﺟﺎﺯ ﺑﻴﻌﻪ ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﺤﺎﻝ ﻣﻦ ﻛﻮﻧﻪ ﺟﺰﺀ ﻣﻴﺘﺔ ﺇﱃ ﻋﲔ ﺃﺧﺮﻯ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﺇﺯﺍﻟﺔ ،ﱂ ﳚﺰﺀ ﺑﻴﻌﻪ ،ﻷﻥ ﻭﺻﻒ ﺍﳌﻴﺘﺔ ﻫﻮ ﺍﶈﺮ ﻡ ﻟﺒﻴﻌﻪ ،ﻭﺫﻟﻚ ﺑﺎﻕ ﱂ ﻳﺴﺘﺤﻞ. ﻭﺑﻨﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻼﻑ ﺟﻮﺍﺯ ﺃﻛﻠﻪ ،ﻭﳍﻢ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ :ﺃﻛﻠﻪ ﻣﻄﻠﻘﺎﹰ ،ﻭﲢﺮﳝﻪ ﻣﻄﻠﻘﺎﹰ ،ﻭﺍﻟﺘﻔﺼﻴ ﹸﻞ ﺑﲔ ﺟﻠﺪ ﺍﳌﺄﻛﻮﻝ ﻭﻏﲑ ﺍﳌﺄﻛﻮﻝ ،ﻓﺄﺻﺤﺎﺏ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ،ﻏﱠﻠﺒﻮﺍ ﺣﻜﻢ ﺍﻹﺣﺎﻟﺔ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ ،ﻏﻠﱠﺒﻮﺍ ﺣﻜﻢ ﺍﻹﺯﺍﻟﺔ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﺃﺟﺮﻭﺍ ﻍ ﳎﺮﻯ ﺍﻟﺬﻛﺎﺓ ،ﻓﺄﺑﺎﺣﻮﺍ ﺎ ﻣﺎ ﻳﺒﺎﺡ ﺃﻛﻠﻪ ﺑﺎﻟﺬﻛﺎﺓ ﺇﺫﺍ ﺫﻛﻰ ﺩﻭﻥ ﻏﲑﻩ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺪﺑﺎ ﹶ ﲜﻮﺍﺯ ﺃﻛﻠﻪ ﺑﺎﻃﻞ ﳐﺎﻟﻒ ﻟﺼﺮﻳﺢ ﺍﻟﺴﻨﺔ ،ﻭﳍﺬﺍ ﱂ ﻳﻤﻜﻦ ﻗﺎﺋﻠﹸﻪ ﺍﻟﻘﻮﻝ ﺑﻪ ﺇﻻ ﺑﻌﺪ ﻣﻨﻌﻪ ﻛﻮ ﹶﻥ ﺍﳉﻠﺪ ﺑﻌﺪ ﺍﻟﺪﺑﻎ ﻣﻴﺘﺔ ،ﻭﻫﺬﺍ ﻣﻨﻊ ﺑﺎﻃﻞ ،ﻓﺈﻧﻪ ﺟﻠﺪ ﻣﻴﺘﺔ ﺣﻘﻴﻘﺔ ﻭﺣﺴﹰﺎ ﻭﺣﻜﻤﺎﹰ ،ﻭﱂ ﳛﺪﺙ ﻟﻪ ﺣﻴﺎ ﹲﺓ ﺑﺎﻟﺪﺑﻎ ﺗﺮﻓﻊ ﻋﻨﻪ ﺍﺳﻢ ﺍﳌﻴﺘﺔ ،ﻭﻛﻮﻥ ﺍﻟﺪﺑﻎ ﺇﺣﺎﻟ ﹰﺔ ﺑﺎﻃﻞ ﺣﺴﺎﹰ ،ﻓﺈﻥ ﺍﳉﻠﺪ ﱂ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٢٤٧/١ﻭ .(٢٩٣
١٠ ﻳﺴﺘﺤﻞ ﺫﺍﺗﻪ ﻭﺃﺟﺰﺍﺅﻩ ،ﻭﺣﻘﻴﻘﺘﻪ ﺑﺎﻟﺪﺑﺎﻍ ،ﻓﺪﻋﻮﻯ ﺃﻥ ﺍﻟﺪﺑﺎﻍ ﺇﺣﺎﻟﺔ ﻋﻦ ﺣﻘﻴﻘﺔ ﺇﱃ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ،ﻛﻤﺎ ﺗﺤﻴﻞ ﺍﻟﻨﺎ ﺭ ﺍﳊﻄﺐ ﺇﱃ ﺍﻟﺮﻣﺎﺩ ،ﻭﺍﳌﻼﱠﺣﺔ ﻣﺎ ﻳﻠﻘﻰ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻴﺘﺎﺕ ﺇﱃ ﺍﳌﻠﺢ ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ. ﻭﺃﻣﺎ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻓﻔﻰ $ﺍﳌﺪﻭﻧﺔ #ﻻﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻨ ﻊ ﻣﻦ ﺑﻴﻌﻬﺎ ﻭﺇﻥ ﺩﺑﻐﺖ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺻﺎﺣﺐ $ﺍﻟﺘﻬﺬﻳﺐ .#ﻭﻗﺎﻝ ﺍﳌﺎﺯﺭﻯ :ﻫﺬﺍ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻮﻝ ﺑﺄﺎ ﻻ ﺗﻄﻬ ﺮ ﺑﺎﻟﺪﺑﺎﻍ .ﻗﺎﻝ :ﻭﺃﻣﺎ ﺇﺫﺍ ﻓﺮﻋﻨﺎ ﻋﻠﻰ ﺃﺎ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ ﻃﻬﺎﺭﺓ ﻛﺎﻣﻠﺔ ،ﻓﺈﻧﺎ ﻧﺠﻴﺰ ﺑﻴﻌﻬﺎ ﻹﺑﺎﺣﺔ ﲨﻠﺔ ﻣﻨﺎﻓﻌﻬﺎ. ﻗﻠﺖ :ﻋﻦ ﻣﺎﻟﻚ ﰲ ﻃﻬﺎﺭﺓ ﺍﳉﻠﺪ ﺍﳌﺪﺑﻮﻍ ﺭﻭﺍﻳﺘﺎﻥ .ﺇﺣﺪﺍﳘﺎ :ﻳﻄﻬﺮ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ، ﻭﺎ ﻗﺎﻝ ﻭﻫﺐ ،ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺟﻮﺯ ﺃﺻﺤﺎﺑﻪ ﺑﻴﻌﻪ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻰ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﺃﻧﻪ ﻳﻄﻬﺮ ﻃﻬﺎﺭﺓ ﳐﺼﻮﺻﺔ ﳚﻮﺯ ﻣﻌﻬﺎ ﺍﺳﺘﻌﻤﺎﻟﹸﻪ ﰲ ﺍﻟﻴﺎﺑﺴﺎﺕ ،ﻭﰱ ﺍﳌﺎﺀ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﳌﺎﺋﻌﺎﺕ ،ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ :ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻻ ﳚﻮﺯ ﺑﻴﻌﻪ ،ﻭﻻ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ،ﻭﻻ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ. ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﻋﻨﺪﻩ ﺑﻴﻊ ﺟﻠﺪ ﺍﳌﻴﺘﺔ ﻗﺒﻞ ﺩﺑﻐﻪ .ﻭﻋﻨﻪ ﰲ ﺟﻮﺍﺯﻩ ﺑﻌﺪ ﺍﻟﺪﺑﻎ ﺭﻭﺍﻳﺘﺎﻥ ،ﻫﻜﺬﺍ ﺃﻃﻠﻘﻬﻤﺎ ﺍﻷﺻﺤﺎﺏ ،ﻭﳘﺎ ﻋﻨﺪﻯ ﻣﺒﻨﻴﺘﺎﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﰲ ﻃﻬﺎﺭﺗﻪ ﺑﻌﺪ ﺍﻟﺪﺑﺎﻍ. ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟﺪﻫﻦ ﺍﻟﻨﺠﺲ ،ﻓﻔﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﰲ ﻣﺬﻫﺒﻪ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺑﻴﻌﻪ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﳚﻮﺯ ﺑﻴﻌﻪ ﻟﻜﺎﻓﺮ ﻳﻌﻠﻢ ﳒﺎﺳﺘﻪ ،ﻭﻫﻮ ﺍﳌﻨﺼﻮﺹ ﻋﻨﻪ .ﻗﻠﺖ :ﻭﺍﳌﺮﺍﺩ ﺑﻌﻠﻢ ﺍﻟﻨﺠﺎﺳﺔ :ﺍﻟﻌﻠﻢ ﺑﺎﻟﺴﺒﺐ ﺍﳌﻨﺠﺲ ﻻ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻜﺎﻓﺮ ﳒﺎﺳﺘﻪ. ﻭﺍﻟﺜﺎﻟﺚ :ﳚﻮﺯ ﺑﻴﻌﻪ ﻟﻜﺎﻓﺮ ﻭﻣﺴﻠﻢ .ﻭﺧﺮﺝ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺟﻮﺍﺯ ﺇﻳﻘﺎﺩﻩ ،ﻭﺧﺮﺝ ﺾ ﺃﺻﺤﺎﺑﻪ ﻭﺟﻬﹰﺎ ﺑﺒﻴﻊ ﺃﻳﻀﹰﺎ ﻣﻦ ﻃﻬﺎﺭﺗﻪ ﺑﺎﻟﻐﺴﻞ ،ﻓﻴﻜﻮﻥ ﻛﺎﻟﺜﻮﺏ ﺍﻟﻨﺠﺲ ،ﻭﺧﺮﺝ ﺑﻌ ﺍﻟﺴﺮﻗﲔ ﺍﻟﻨﺠﺲ ﻟﻠﻮﻗﻴﺪ ﻣِﻦ ﺑﻴﻊ ﺍﻟﺰﻳﺖ ﺍﻟﻨﺠﺲ ﻟﻪ ،ﻭﻫﻮ ﲣﺮﻳ ﺞ ﺻﺤﻴﺢ. ﻭﺃﻣﺎ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ ﻓﺠﻮﺯﻭﺍ ﺑﻴﻊ ﺍﻟﺴﺮﻗﲔ ﺍﻟﻨﺠﺲ ﺇﺫﺍ ﻛﺎﻥ ﺗﺒﻌﹰﺎ ﻟﻐﲑﻩ ،ﻭﻣﻨﻌﻮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﺮﺩﹰﺍ. ﻓﺼﻞ
١١ ﻭﺃﻣﺎ ﻋﻈﻤﻬﺎ ،ﻓﻤﻦ ﱂ ﻳﻨﺠﺴﻪ ﺑﺎﳌﻮﺕ ،ﻛﺄﰉ ﺣﻨﻴﻔﺔ ،ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ، ﻭﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﻭﻫﺐ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ،ﻓﻴﺠﻮﺯ ﺑﻴﻌﻪ ﻋﻨﺪﻫﻢ ،ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻣﺄﺧﺬ ﺍﻟﻄﻬﺎﺭﺓ ،ﻓﺄﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺪﺧﻞ ﰲ ﺍﳌﻴﺘﺔ ،ﻭﻻ ﻳﺘﻨﺎﻭﻟﹸﻪ ﺍﲰﻬﺎ ،ﻭﻣﻨﻌﻮﺍ ﻛﻮ ﹶﻥ ﺍﻷﱂ ﺩﻟﻴ ﹶﻞ ﺣﻴﺎﺗﻪ ،ﻗﺎﻟﹸﻮﺍ :ﻭﺇﳕﺎ ﺗﺆﳌﻪ ﳌﺎ ﺟﺎﻭﺭﻩ ﻣﻦ ﺍﻟﻠﺤﻢ ﻻ ﺫﺍﺕ ﺍﻟﻌﻈﻢ ،ﻭﲪﻠﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎ ﹶﻝ ﻣ ﻦ ﻳﺤﲕ ﺍﻟ ِﻌﻈﹶﺎ ﻡ ﻭ ِﻫ ﻰ ﺭﻣِﻴ ﻢ﴾ ]ﻳﺲ ،[٧٨ :ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ،ﺃﻯ ﺃﺻﺤﺎﺎ .ﻭﻏﲑﻫﻢ ﺿﻌﻒ ﻫﺬﺍ ﺍﳌﺄﺧﺬ ﺟﺪﺍﹰ ،ﻭﻗﺎﻝ :ﺍﻟﻌﻈﻢ ﻳﺄﱂ ،ﻭﺃﳌﻪ ﺃﺷ ﺪ ﻣﻦ ﺃﱂ ﺍﻟﻠﺤﻢ، ﺼ ﺢ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ،ﻟﻮﺟﻬﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺗﻘﺪﻳﺮ ﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ، ﻭﻻ ﻳ ِ ﻓﻼ ﺳﺒﻴﻞ ﺇﻟﻴﻪ .ﺍﻟﺜﺎﱏ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳﺴﺘﻠﺰﻡ ﺍﻹﺿﺮﺍﺏ ﻋﻦ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺍﻟﺬﻯ ﺍﺳﺘﺸﻜﻞ ﺣﻴﺎﺓ ﺍﻟﻌﻈﺎﻡ ،ﻓﺈﻥ ﹸﺃﰉ ﺍﺑ ﻦ ﺧﻠﻒ ﺃﺧﺬ ﻋﻈﻤﹰﺎ ﺑﺎﻟﻴﺎﹰ ،ﰒ ﺟﺎﺀ ﺑﻪ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻓﻔﺘﻪ ﰲ ﻳﺪﻩ ،ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ ،ﺃﺗﺮﻯ ﺍﻟﻠﱠﻪ ﳛﲕ ﻫﺬﺍ ﺑﻌﺪ ﻣﺎ ﺭﻡ؟ ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج$ :ﻧﻌﻢ، ﻭﻳﺒ ﻌﹸﺜﻚ ،ﻭﻳ ﺪ ِﺧﻠﹸ ﻚ ﺍﻟﻨﺎﺭ.(١)# ﻒ ﰲ ﺍﻟﻌﻈﺎﻡ ،ﻓﻠﻢ ﻳﺤﻜﻢ ﺑﻨﺠﺎﺳﺘﻬﺎ، ﺐ ﺗﻨﺠﻴﺲ ﺍﳌﻴﺘﺔ ﻣﻨﺘ ٍ ﻓﻤﺄﺧﺬ ﺍﻟﻄﻬﺎﺭﺓ ﺃﻥ ﺳﺒ ﻭﻻ ﻳﺼﺢ ﻗﻴﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻟﻠﺤﻢ ،ﻷﻥ ﺍﺣﺘﻘﺎ ﹶﻥ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺍﻟﻔﻀﻼﺕ ﺍﳋﺒﻴﺜﺔ ﳜﺘﺺ ﺑﻪ ﺩﻭ ﹶﻥ ﺍﻟﻌﻈﺎﻡ ،ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻻ ﻧﻔﺲ ﻟﻪ ﺳﺎﺋﻠﺔ ﻻ ﻳﻨﺠﺲ ﺑﺎﳌﻮﺕ ،ﻭﻫﻮ ﺣﻴﻮﺍﻥ ﻛﺎﻣﻞ ،ﻟِﻌﺪﻡ ﺳﺒﺐ ﺍﻟﺘﻨﺠﻴﺲ ﻓﻴﻪ .ﻓﺎﻟﻌﻈﻢ ﺃﻭﱃ ،ﻭﻫﺬﺍ ﺍﳌﺄﺧ ﹸﺬ ﺃﺻﺢ ﻭﺃﻗﻮﻯ ﻣﻦ ﺍﻷﻭﻝ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻴﺠﻮﺯ ﺑﻴ ﻊ ﻋﻈﺎﻡ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺣﻴﻮﺍﻥ ﻃﺎﻫﺮ ﺍﻟﻌﲔ. ﻭﺃﻣﺎ ﻣﻦ ﺭﺃﻯ ﳒﺎﺳﺘﻬﺎ ،ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺑﻴﻌﻬﺎ ،ﺇﺫ ﳒﺎﺳﺘﻬﺎ ﻋﻴﻨﻴﺔ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻗﺎﻝ ﻣﺎﻟﻚ :ﻻ ﺃﺭﻱ ﺃﻥ ﺗﺸﺘﺮﻯ ﻋِﻈﺎﻡ ﺍﳌﻴﺘﺔ ﻭﻻ ﺗﺒﺎﻉ ،ﻭﻻ ﺃﻧﻴﺎﺏ ﺍﻟﻔﻴﻞ ،ﻭﻻ ﻳﺘﺠﺮ ﻓﻴﻬﺎ ،ﻭﻻ ﳝﺘﺸﻂ ﺑﺄﻣﺸﺎﻃﻬﺎ ،ﻭﻻ ﻳﺪﻫﻦ ﲟﺪﺍﻫﻨﻬﺎ ،ﻭﻛﻴﻒ ﳚﻌﻞ ﺍﻟﺪﻫﻦ ﰲ ﺍﳌﻴﺘﺔ ﻭﳝﺸﻂ ﳊﻴﺘﻪ ﺍﳌﻴﺘﺔ، ﻭﻫﻰ ﻣﺒﻠﻮﻟﺔ ،ﻭﻛﺮﻩ ﺃﻥ ﻳﻄﺒﺦ ﺑﻌﻈﺎﻡ ﺍﳌﻴﺘﺔ ،ﻭﺃﺟﺎﺯ ﻣﻄﺮﻑ ،ﻭﺍﺑﻦ ﺍﳌﺎﺟِﺸﻮﻥ ﺑﻴ ﻊ ﺃﻧﻴﺎﺏ ﺍﻟﻔﻴﻞ ﻣﻄﻠﻘﺎﹰ ،ﻭﺃﺟﺎﺯﻩ ﺍﺑﻦ ﻭﻫﺐ ،ﻭﺃﺻﺒﻎ ﺇﻥ ﻏﹸﻠﻴﺖ ﻭ ﺳﻠِﻘﺖ ،ﻭﺟﻌﻼ ﺫﻟﻚ ﺩﺑﺎﻏﹰﺎ ﳍﺎ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﲢﺮ ﱘ ﺑﻴﻊ ﺍﳋﱰﻳﺮ ،ﻓﻴﺘﻨﺎﻭ ﹸﻝ ﲨﻠﺘﻪ ،ﻭﲨﻴ ﻊ ﺃﺟﺰﺍﺋﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ،ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﺫﻛﺮ ﳊﻤﻪ ﻋﻨﺪ ﲢﺮﱘ ﺍﻷﻛﻞ ﺇﺷﺎﺭﺓ ﺇﱃ ﲢﺮﱘ ﺃﻛﻠﻪ ﻭﻣﻌﻈﻤﻪ ﺍﻟﻠﺤﻢ ،ﻓﺬﻛﺮ ﺍﻟﻠﺤﻢ ) (١ﺃﻭﺭﺩﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ).(٢٦٩/٥
١٢ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﲢﺮﱘ ﺃﻛﻠِﻪ ﺩﻭ ﹶﻥ ﻣﺎ ﻗﺒﻠﻪ ،ﲞﻼﻑ ﺍﻟﺼﻴﺪ ،ﻓﺈﻧﻪ ﱂ ﻳﻘﻞ ﻓﻴﻪ :ﻭﺣﺮﻡ ﻋﻠﻴﻜﻢ ﳊﻢ ﺍﻟﺼﻴﺪ ،ﺑﻞ ﺣﺮﻡ ﻧﻔﺲ ﺍﻟﺼﻴﺪ ،ﻟﻴﺘﻨﺎﻭﻝ ﺫﻟﻚ ﺃﻛﻠﻪ ﻭﻗﺘﻠﻪ .ﻭﻫﻬﻨﺎ ﳌﺎ ﺣﺮﻡ ﺍﻟﺒﻴﻊ ﺫﻛﺮ ﲨﻠﺘﻪ، ﻭﱂ ﳜﺺ ﺍﻟﺘﺤﺮ ﱘ ﺑﻠﺤﻤﻪ ﻟﻴﺘﻨﺎﻭﻝ ﺑﻴﻌﻪ ﺣﻴﹰﺎ ﻭﻣﻴﺘﹰﺎ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﲢﺮ ﱘ ﺑﻴﻊ ﺍﻷﺻﻨﺎﻡ ،ﻓﹸﻴﺴﺘﻔﺎﺩ ﻣﻨﻪ ﲢﺮ ﱘ ﺑﻴﻊ ﹸﻛﻞﱢ ﺁﻟﺔ ﻣﺘﺨﺬﺓ ﻟﻠﺸﺮﻙ ﻋﻠﻰ ﺃﻯ ﻭﺟﻪ ﻛﺎﻧﺖ ،ﻭﻣﻦ ﺃﻯ ﻧﻮﻉ ﻛﺎﻧﺖ ﺻﻨﻤﹰﺎ ﺃﻭ ﻭﺛﻨﹰﺎ ﺃﻭ ﺻﻠﻴﺒﺎﹰ ،ﻭﻛﺬﻟﻚ ﺍﻟﻜﹸﺘﺐ ﺍﳌﺸﺘ ِﻤﹶﻠﺔﹸ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ،ﻭﻋﺒﺎﺩﺓ ﻏﲑ ﺍﻟﻠﱠﻪ ،ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﳚﺐ ﺇﺯﺍﻟﺘﻬﺎ ﻭﺇﻋﺪﺍﻣﻬﺎ ،ﻭﺑﻴﻌﻬﺎ ﺫﺭﻳﻌ ﹲﺔ ﺇﱄ ﺍﻗﺘﻨﺎﻋﻬﺎ ﻭﺍﲣﺎﺫﻫﺎ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺘﺤﺮﱘ ﺍﻟﺒﻴﻊ ﻣِﻦ ﻛﻞ ﻣﺎ ﻋﺪﺍﻫﺎ ،ﻓﺈﻥ ﻣﻔﺴﺪ ﹶﺓ ﺑﻴﻌﻬﺎ ﲝﺴﺐ ﱮ ج ﱂ ﻳﺆﺧﺮ ﺫِﻛﺮﻫﺎ ﳋﻔﺔ ﺃﻣﺮﻫﺎ ،ﻭﻟﻜﻨﻪ ﺗﺪﺭﺝ ﻣﻦ ﺍﻷﺳﻬﻞ ﻣﻔﺴﺪﺎ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﺍﻟﻨ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻏﻠﻆ ﻣﻨﻪ ،ﻓﺈﻥ ﺍﳋﻤ ﺮ ﺃﺣﺴ ﻦ ﺣﺎ ﹰﻻ ﻣِﻦ ﺍﳌﻴﺘﺔ ،ﻓﺈﺎ ﺗﺼ ﲑ ﻣﺎ ﹰﻻ ﳏﺘﺮﻣﹰﺎ ﺇﺫﺍ ﻗﻠﺒﻬﺎ ﻼ ،ﺃﻭ ﻗﻠﺒﻬﺎ ﺍﻵﺩﻣﻰ ﺑﺼﻨﻌﺘﻪ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﺗﻀﻤﻦ ﺇﺫﺍ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﺍﺑﺘﺪﺍﺀ ﺧ ﹰ ﺃﺗﻠﻔﺖ ﻋﻠﻰ ﺍﻟﺬﻣﻰ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﲞﻼﻑ ﺍﳌﻴﺘﺔ ،ﻭﺇﳕﺎ ﱂ ﳚﻌﻞ ﺍﻟﻠﱠﻪ ﰲ ﺃﻛﻞ ﺍﳌﻴﺘﺔ ﺣﺪﹰﺍ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﺰﺍﺟﺮ ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻄﺒﺎﻉ ﻣِﻦ ﻛﺮﺍﻫﺘﻬﺎ ﻭﺍﻟﻨﻔﺮﺓ ﻋﻨﻬﺎ ،ﻭﺇﺑﻌﺎﺩﻫﺎ ﻋﻨﻬﺎ ،ﲞﻼﻑ ﺍﳋﻤﺮ .ﻭﺍﳋﱰﻳﺮ ﺃﺷ ﺪ ﲢﺮﳝﹰﺎ ﻣﻦ ﺍﳌﻴﺘﺔ ،ﻭﳍﺬﺍ ﺃﻓﺮﺩﻩ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﺎﳊﻜﻢ ﻋﻠﻴﻪ ﺃﻧﻪ ﺭﺟﺲ ﰲ ﱃ ﻣﺤﺮﻣﹰﺎ ﻋﻠﻰ ﻃﹶﺎ ِﻋ ٍﻢ ﻳ ﹾﻄ ﻌﻤﻪ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣﻴﺘ ﹰﺔ ﹶﺃ ﻭ ﺩﻣﹰﺎ ﻗﻮﻟﻪ﴿ :ﹸﻗ ﹾﻞ ﹶﻻ ﺃﹶﺟ ﺪ ﻓِﻴﻤﺎ ﺃﹸﻭ ِﺣ ﻰ ﺇ ﱠ ﺲ ﹶﺃ ﻭ ِﻓﺴﻘﹰﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ ،[١٤٥ :ﻓﺎﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ: ﺤ ﻢ ِﺧﻨﺰِﻳ ٍﺮ ﻓﹶﺈﻧ ﻪ ِﺭ ﺟ ﺴﻔﹸﻮﺣﹰﺎ ﹶﺃ ﻭ ﹶﻟ ﻣ $ﻓﺈﻧﻪ #ﻭﺇﻥ ﻛﺎﻥ ﻋﻮﺩﻩ ﺇﱃ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺈﻋﺘﺒﺎﺭ ﻟﻔﻆ ﺍﶈﺮﻡ ،ﻓﺈﻧﻪ ﻳﺘﺮﺟﺢ ﺍﺧﺘﺼﺎﺹ ﳊﻢ ﺍﳋﱰﻳﺮ ﺑﻪ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ .ﺃﺣﺪﻫﺎ :ﻗﺮﺑﻪ ﻣﻨﻪ ،ﻭﺍﻟﺜﺎﱏ :ﺗﺬﻛﲑﻩ ﺩﻭﻥ ﻗﻮﻟﻪ ،ﻓﺈﺎ ﺭﺟﺲ، ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺃﺗﻰ $ﺑﺎﻟﻔﺎﺀ #ﻭ$ﺇ ﱠﻥ #ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻋﻠﺔ ﺍﻟﺘﺤﺮﱘ ﻟﺘﺰﺟﺮ ﺍﻟﻨﻔﻮ ﺱ ﻋﻨﻪ ،ﻭﻳﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻣﺎ ﰲ ﻃﺒﺎﻉ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﺳﺘﻠﺬﺍﺫﻩ ،ﻭﺍﺳﺘﻄﺎﺑﺘﻪ ،ﻓﻨﻔﻰ ﻋﻨﻪ ﺫﻟﻚ ،ﻭﺃﺧﱪ ﺃﻧﻪ ﺭﺟﺲ ،ﻭﻫﺬﺍ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻷﻥ ﻛﻮﻤﺎ ﺭﺟﺴﹰﺎ ﺃﻣﺮ ﻣﺴﺘﻘﺮ ﻣﻌﻠﻮﻡ ﻋﻨﺪﻫﻢ ،ﻭﳍﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻧﻈﺎﺋﺮ ،ﻓﺘﺄﻣﻠﻬﺎ .ﰒ ﺫﻛﺮ ﺑﻌ ﺪ ﲢﺮ ﱘ ﺑﻴﻊ ﺍﻷﺻﻨﺎﻡ ،ﻭﻫﻮ ﺃﻋﻈ ﻢ ﲢﺮﳝﹰﺎ ﻭﺇﲦﺎﹰ ،ﻭﺃﺷﺪ ﻣﻨﺎﻓﺎﺓ ﻟﻺﺳﻼﻡ ﻣﻦ ﺑﻴﻊ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ ﻭﺍﳋﱰﻳﺮ. ﻓﺼﻞ
١٣ ﻭﰱ ﻗﻮﻟﻪ$ :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺇﺫﺍ ﺣﺮﻡ ﺷﻴﺌﹰﺎ ﺃﻭ ﺣﺮﻡ ﺃﻛﻞ ﺷﻰ ٍﺀ ﺣ ﺮ ﻡ ﲦﻨﻪ ،#ﻳﺮﺍﺩ ﺑﻪ ﺃﻣﺮﺍﻥ، ﺃﺣﺪﻫﻤﺎ :ﻣﺎ ﻫﻮ ﺣﺮﺍﻡ ﺍﻟﻌﲔ ﻭﺍﻻﻧﺘﻔﺎﻉ ﲨﻠﺔ ،ﻛﺎﳋﻤﺮ ،ﻭﺍﳌﻴﺘﺔ ،ﻭﺍﻟﺪﻡ ،ﻭﺍﳋﱰﻳﺮ ،ﻭﺁﻻﺕ ﺍﻟﺸﺮﻙ ،ﻓﻬﺬﻩ ﲦﻨﻬﺎ ﺣﺮﺍﻡ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻘﺖ. ﻉ ﺑﻪ ﰲ ﻏﲑ ﺍﻷﻛﻞ ،ﻭﺇﳕﺎ ﳛﺮﻡ ﺃﻛﻠﹸﻪ ،ﻛﺠﻠﺪ ﺍﳌﻴﺘﺔ ﺑﻌﺪ ﻭﺍﻟﺜﺎﱏ :ﻣﺎ ﻳﺒﺎﺡ ﺍﻻﻧﺘﻔﺎ ﺍﻟﺪﺑﺎﻍ ،ﻭﻛﺎﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ،ﻭﺍﻟﺒﻐﺎﻝ ﻭﳓﻮﻫﺎ ﳑﺎ ﳛﺮﻡ ﺃﻛﻠﹸﻪ ﺩﻭ ﹶﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻓﻬﺬﺍ ﻗﺪ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﺇﳕﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻹﻃﻼﻕ .ﻭﻗﺪ ﻳﻘﺎﻝ: ﺇﻧﻪ ﺩﺍﺧﻞ ﻓﻴﻪ ،ﻭﻳﻜﻮﻥ ﲢﺮﱘ ﲦﻨﻪ ﺇﺫﺍ ﺑﻴﻊ ﻷﺟﻞ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱴ ﺣﺮﻣﺖ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﺑﻴﻊ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ﻷﻛﻠﻬﻤﺎ ،ﺣﺮﻡ ﲦﻨﻬﻤﺎ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺑﻴﻌﺎ ﻟﻠﺮﻛﻮﺏ ﻭﻏﲑﻩ ،ﻭﺇﺫﺍ ﺑﻴﻊ ﺟﻠﺪ ﺍﳌﻴﺘﺔ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻪ ،ﺣﻞ ﲦﻨﻪ .ﻭﺇﺫﺍ ﺑﻴﻊ ﻷﻛﻠﻪ ،ﺣﺮﻡ ﲦﻨﻪ ،ﻭﻃﺮﺩ ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﲨﻬﻮﺭ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ، ﻛﺄﲪﺪ ،ﻭﻣﺎﻟﻚ ﻭﺃﺗﺒﺎﻋﻬﻤﺎ :ﺇﻧﻪ ﺇﺫﺍ ﺑﻴﻊ ﺍﻟﻌﻨﺐ ﳌﻦ ﻳﻌﺼﺮﻩ ﲬﺮﺍﹰ ،ﺣﺮﻡ ﺃﻛﻞ ﲦﻨﻪ .ﲞﻼﻑ ﺡ ﺇﺫﺍ ﺑﻴﻊ ﳌﻦ ﻳﻘﺎﺗﻞ ﺑﻪ ﻣﺴﻠﻤﺎﹰ ،ﺣﺮﻡ ﺃﻛﻞ ﲦﻨﻪ ،ﻭﺇﺫﺍ ﻣﺎ ﺇﺫﺍ ﺑﻴﻊ ﳌﻦ ﻳﺄﻛﻠﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﺴﻼ ﺏ ﺍﳊﺮﻳﺮ ﺇﺫﺍ ﺑﻴﻌﺖ ﳌﻦ ﺑﻴﻊ ﳌﻦ ﻳﻐﺰﻭ ﺑﻪ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻓﺜﻤﻨﻪ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ،ﻭﻛﺬﻟﻚ ﺛﻴﺎ ﻳﻠﺒﺴﻬﺎ ﳑﻦ ﳛﺮﻡ ﻋﻠﻴﻪ ،ﺣﺮﻡ ﺃﻛﻞ ﲦﻨﻬﺎ ﲞﻼﻑ ﺑﻴﻌﻬﺎ ﳑﻦ ﳛﻞ ﻟﻪ ﻟﺒﺴﻬﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﺗﺠﻮﺯﻭﻥ ﻟﻠﻤﺴﻠﻢ ﺑﻴ ﻊ ﺍﳋﻤﺮ ﻭﺍﳋﱰﻳﺮ ﻣِﻦ ﺍﻟﺬﻣﻰ ﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻣﻰ ﺣﻠﻬﻤﺎ ،ﻛﻤﺎ ﺟﻮﺯﰎ ﺑﻴﻌﻪ ﺍﻟﺪﻫﻦ ﺍﳌﺘﻨﺠﺲ ﺇﺫﺍ ﺑﲔ ﺣﺎﻟﻪ ﻻﻋﺘﻘﺎﺩﻩ ﻃﻬﺎﺭﺗﻪ ﻭﺣﻠﻪ؟ ﻗﻴﻞ :ﻻ ﻕ ﺑﻴﻨﻬﻤﺎ :ﺃﻥ ﺍﻟﺪﻫﻦ ﺍﳌﺘﻨﺠﺲ ﻋﲔ ﻃﺎﻫﺮﺓ ﺧﺎﻟﻄﻬﺎ ﳒﺎﺳﺔ، ﳚﻮﺯ ﺫﻟﻚ ،ﻭﲦﻨﻪ ﺣﺮﺍﻡ ،ﻭﺍﻟﻔﺮ ﻉ .ﻭﻗﺪ ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﻨﺠﺲ ﺇﻻ ﺑﺎﻟﺘﻐﲑ .ﻭﺇﻥ ﻭﻳﺴﻮﻍ ﻓﻴﻬﺎ ﺍﻟﱰﺍ ﺗﻐﲑ ،ﻓﺬﻫﺐ ﻃﺎﺋﻔﺔ ﺇﱃ ﺇﻣﻜﺎﻥ ﺗﻄﻬﲑﻩ ﺑﺎﻟﻐﺴﻞ ،ﲞﻼﻑ ﺍﻟﻌﲔ ﺍﻟﱴ ﺣﺮﻣﻬﺎ ﺍﻟﻠﱠﻪ ﰲ ﹸﻛﻞﱢ ﻣﻠﺔ ،ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﻛﻞ ﺭﺳﻮﻝ ،ﻛﺎﳌﻴﺘﺔ ،ﻭﺍﻟﺪﻡ ،ﻭﺍﳋﱰﻳﺮ ،ﻓﺈﻥ ﺍﺳﺘﺒﺎﺣﺘﻪ ﳐﺎﻟﻔﺔ ﳌﺎ ﺃﲨﻌﺖ ﺍﻟﺮﺳ ﹸﻞ ﻋﻠﻰ ﲢﺮﳝﻪ ،ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺍﻟﻜﺎﻓ ﺮ ِﺣﻠﱠﻪ ،ﻓﻬﻮ ﻛﺒﻴﻊ ﺍﻷﺻﻨﺎﻡ ﻟﻠﻤﺸﺮﻛﲔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺣﺮﻣﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺑﻌﻴﻨﻪ ،ﻭﺇﻻ ﻓﺎﳌﺴﻠ ﻢ ﻻ ﻳﺸﺘﺮﻯ ﺻﻨﻤﹰﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﳋﻤﺮ ﺣﻼﻝ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻓﺠﻮﺯﻭﺍ ﺑﻴﻌﻬﺎ ﻣﻨﻬﻢ. ﻗﻴﻞ :ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺗﻮﳘﻪ ﻣﻦ ﺗﻮﳘﻪ ﻣﻦ ﻋﻤﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﺣﱴ ﻛﺘﺐ ﺇﻟﻴﻬﻢ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻳﻨﻬﺎﻫﻢ ﻋﻨﻪ ،ﻭﺃﻣﺮ ﻋﻤﺎﻟﻪ ﺃﻥ ﻳﻮﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻴﻌﻬﺎ ﺑﺄﻧﻔﺴﻬﻢ ،ﻭﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻣﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﲦﺎﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ، ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﳉﻌﻔﻰ ،ﻋﻦ ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ ،ﻗﺎﻝ:
١٤ ﺑﻠﻎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﻧﺎﺳﹰﺎ ﻳﺄﺧﺬﻭﻥ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﳋﻨﺎﺯﻳﺮ ،ﻓﻘﺎﻡ ﺑﻼﻝ، ﻓﻘﺎﻝ :ﺇﻢ ﻟﻴﻔﻌﻠﻮﻥ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻻ ﺗﻔﻌﻠﹸﻮﺍ ،ﻭﻟﱡﻮﻫﻢ ﺑﻴﻌﻬﺎ).(١ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻭﺣﺪﺛﻨﺎ ﺍﻷﻧﺼﺎﺭﻯ ،ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ،ﻋﻦ ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ ،ﺃﻥ ﺑﻼ ﹰﻻ ﻗﺎﻝ ﻟﻌﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺇﻥ ﻋﻤﺎﹶﻟﻚ ﻳﺄﺧﺬﻭﻥ ﺍﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ﰲ ﺍﳋﺮﺍﺝ ،ﻓﻘﺎﻝ :ﻻ ﺗﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ،ﻭﻟﻜﻦ ﻭﻟﻮﻫﻢ ﺑﻴﻌﻬﺎ ،ﻭﺧﺬﻭﺍ ﺃﻧﺘﻢ ﻣﻦ ﺍﻟﺜﻤﻦ).(٢ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻳﺮﻳﺪ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺍﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻣِﻦ ﺟﺰﻳﺔ ﺭﺅﻭﺳﻬﻢ ،ﻭﺧﺮﺍﺝ ﺃﺭﺿﻬﻢ ﺑﻘﻴﻤﺘﻬﺎ ،ﰒ ﻳﺘﻮﻟﱠﻰ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻴﻌﻬﺎ ،ﻓﻬﺬﺍ ﺍﻟﺬﻯ ﺃﻧﻜﺮﻩ ﺑﻼﻝ ،ﻭﻰ ﻋﻨﻪ ﻋﻤﺮ ،ﰒ ﺭﺧﺺ ﳍﻢ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺫﻟﻚ ﻣﻦ ﺃﲦﺎﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻫ ﹸﻞ ﺍﻟﺬﻣﺔ ﻫﻢ ﺍﳌﺘﻮﻟﲔ ﻟﺒﻴﻌﻬﺎ ،ﻷﻥ ﺍﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻣﺎ ﹲﻝ ﻣﻦ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ،ﻭﻻ ﺗﻜﻮﻥ ﻣﺎ ﹰﻻ ﻟﻠﻤﺴﻠﻤﲔ. ﺚ ﺁﺧ ﺮ ﻟﻌﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺍﺑﻦ ﻣﻌﺒﺪ ،ﻋﻦ ﻗﺎﻝ :ﻭﳑﺎ ﻳﺒﲔ ﺫﻟﻚ ﺣﺪﻳ ﹸ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﻟﻴﺚ ﺑﻦ ﺃﰉ ﺳﻠﻴﻢ ،ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻛﺘﺐ ﺇﱃ ﺍﻟﻌﻤﺎﻝ ﻳﺄﻣﺮﻫﻢ ﺑﻘﺘﻞ ﺍﳋﻨﺎﺯﻳﺮ ﻭﻗﺒﺾ ﺃﲦﺎﺎ ﻷﻫﻞ ﺍﳉﺰﻳﺔ ﻣِﻦ ﺟﺰﻳﺘﻬﻢ) .(٣ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻓﻬﻮ ﱂ ﳚﻌﻠﻬﺎ ﻗِﺼﺎﺻﹰﺎ ﻣﻦ ﺍﳉﺰﻳﺔ ﺇﻻ ﻭﻫﻮ ﻳﺮﺍﻫﺎ ﻣﻦ ﺃﻣﻮﺍﳍﻢ .ﻓﺄﻣﺎ ﺇﺫﺍ ﻣﺮ ﺍﻟﺬﻣﻰ ﺐ ﻟﻪ ﺃﻥ ﻳﻌﺸﺮﻫﺎ ،ﻭﻻ ﻳﺄﺧﺬ ﲦﻦ ﺍﻟﻌﺸﺮ ﻣﻨﻬﺎ. ﺑﺎﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ،ﻓﺈﻧﻪ ﻻ ﻳﻄﻴ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻣﻰ ﻫﻮ ﺍﳌﺘﻮﱃ ﻟﺒﻴﻌﻬﺎ ﺃﻳﻀﺎﹰ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻣِﻦ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ،ﻭﻻ ﻳﺸﺒﻬﻪ ،ﻷﻥ ﺫﻟﻚ ﺣ ﻖ ﻭﺟﺐ ﻋﻠﻰ ﺭﻗﺎﻢ ﻭﺃﺭﺿﻴﻬﻢ ،ﻭﺃﻥ ﺍﻟﻌﺸﺮ ﻫﻬﻨﺎ ﺇﳕﺎ ﻫﻮ ﺷﻰﺀ ﻳﻮﺿﻊ ﻋﻠﻰ ﺐ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج$ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺇﺫﺍ ﺣﺮﻡ ﺍﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ﺃﻧﻔﺴﻬﺎ ،ﻭﻛﺬﻟﻚ ﲦﻨﻬﺎ ﻻ ﻳﻄﻴ ﺷﻴﺌﹰﺎ ﺣﺮﻡ ﲦﻨﻪ .#ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻧﻪ ﺃﻓﱴ ﰲ ﻣﺜ ِﻞ ﻫﺬﺍ ﺑﻐﲑ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﰲ ﺫﺍﻙ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻤ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ. ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﳌﺼﺮﻯ ،ﺣﺪﺛﻨﺎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳍﻴﻌﺔ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻫﺒﲑﺓ ﻒ ﺩﺭﻫﻢ ﺻﺪﻗﺔ ﺍﳋﻤﺮ، ﲔ ﺃﻟ ﺴﺒﺎﺋِﻰ ﺃﻥ ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ ﺑﻌﺚ ﺇﱃ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺑﺄﺭﺑﻌ ﺍﻟ ) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٢ﻫﻮ ﰲ ﺍﻷﻣﻮﺍﻝ ﺹ .٦٢ ) (٣ﻟﻴﺚ ﺿﻌﻴﻒ ،ﻭﱂ ﻳﺪﺭﻙ ﻋﻤﺮ.
١٥ ﱃ ﺑﺼ ﺪﻗِﺔ ﺍﳋﻤﺮ ،ﻭﺃﻧﺖ ﺃﺣ ﻖ ﺎ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ، ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺑﻌﺜﺖ ﺇ ﱠ ﻭﺃﺧ ﱪ ﺑﺬﻟﻚ ﺍﻟﻨﺎﺱ ،ﻭﻗﺎﻝ :ﻭﺍﻟﻠﱠﻪ ﻻ ﺍﺳﺘﻌﻤﻠﺘﻚ ﻋﻠﻰ ﺷﻰ ِﺀ ﺑﻌﺪﻫﺎ ،ﻗﺎﻝ :ﻓﺘﺮﻛﻪ).(١ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﺍﳌﺜﲎ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻀﺒﻌﻰ ،ﻗﺎﻝ :ﻛﺘﺐ ﻋﻤ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺐ ﱃ ﺑﺘﻔﺼﻴﻞ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱴ ﻗِﺒﻠﹶﻚ ،ﻣﻦ ﺃﻳﻦ ﺩﺧﻠﺖ؟ ﻓﻜﺘ ﻯ ﺑﻦ ﺃﺭﻃﺎﺓ ،ﺃﻥ ﺍﺑﻌﺚ ﺇ ﱠ ﺇﱃ ﻋﺪ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﻭﺻﻨﻔﻪ ﻟﻪ ،ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﻛﺘﺐ ﺇﻟﻴﻪ ﻣﻦ ﻋﺸﺮ ﺍﳋﻤﺮ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ .ﻗﺎﻝ: ﻓﻠﺒﺜﻨﺎ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ،ﰒ ﺟﺎﺀﻩ ﺟﻮﺍ ﱃ ﺗﺬﻛﺮ ﻣﻦ ﻋﺸﻮﺭ ﺍﳋﻤﺮ ﺃﺭﺑﻌﺔ ﺖﺇﱠ ﺏ ﻛﺘﺎﺑﻪ :ﺇﻧﻚ ﻛﺘﺒ ﺁﻻﻑ ﺩﺭﻫﻢ ،ﻭﺇﻥ ﺍﳋﻤﺮ ﻻ ﻳﻌﺸﺮﻫﺎ ﻣﺴﻠﻢ ،ﻭﻻ ﻳﺸﺘﺮﻳﻬﺎ ،ﻭﻻ ﻳﺒﻴﻌﻬﺎ ،ﻓﺈﺫﺍ ﺃﺗﺎﻙ ﻛﺘﺎﰉ ﺕ ﻫﺬﺍ ،ﻓﺎﻃﻠﺐ ﺍﻟﺮﺟﻞﹶ ،ﻓﺎﺭ ﺩﺩﻫﺎ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﺃﻭﱃ ﲟﺎ ﻛﺎﻥ ﻓﻴﻬﺎ .ﻓﻄﻠﺐ ﺍﻟﺮﺟﻞ ،ﹶﻓ ﺮ ﺩ ﻋﻠﻴﻪ. ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻓﻬﺬﺍ ﻋﻨﺪﻯ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﻗﺪ ﻗﺎﻝ ﻏﲑ ﺫﻟﻚ .ﰒ ﺫﻛﺮ ﻋﻨﻪ ﰲ ﺍﻟﺬﻣﻰ ﳝ ﺮ ﺑﺎﳋﻤﺮ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ،ﻗﺎﻝ :ﻳﻀﺎﻋﻒ ﻋﻠﻴﻪ ﺍﻟﻌﺸﻮﺭ).(٢ ﺸ ﺮ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻘﻮﻝ :ﺇﺫﺍ ﻣﺮ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ﺑﺎﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ ،ﻋ ﺖ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻳﺤﺪﺙ ﺑﺬﻟﻚ ﻋﻨﻪ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ: ﺸ ِﺮ ﺍﳋﻨﺎﺯﻳﺮ ،ﲰﻌ ﺍﳋﻤﺮ ،ﻭﱂ ﻳﻌ ﻭﻗﻮﻝ ﺍﳋﻠﻴﻔﺘﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﻭﱃ ﺑﺎﻻﺗﺒﺎﻉ، ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺴﻨﻮ ِﺭ ﺐ ﻭﺍﻟ ﺣﻜ ﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﲦﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﺐ ﻭ ﻣ ﻬ ِﺮ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ :#ﻋﻦ ﺃﰉ ﻣﺴﻌﻮﺩ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻰ ﻋ ﻦ ﹶﺛﻤﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﺍﻟﺒ ِﻐﻰ ،ﻭ ﺣ ﹾﻠﻮﺍ ِﻥ ﺍﻟﻜﹶﺎ ِﻫ ِﻦ).(٣ ﺖ ﺟﺎﺑﺮﹰﺍ ﻋﻦ ﲦﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺴﻨﻮﺭ ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻗﺎﻝ :ﺳﺄﻟ ﻓﻘﺎﻝ :ﺯ ﺟ ﺮ ﺍﻟﻨﱮ ج ﻋﻦ ﺫﻟﻚ).(٤ ) (١ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﺿﻌﻴﻒ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٣/٤ﰲ ﺍﻟﺒﻴﻮﻉ ﻭﻣﺴﻠﻢ ) (١٥٦٧ﰲ ﺍﳌﺴﺎﻗﺎﺓ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٥٦٩
١٦ ﺴﻨ ﻮ ِﺭ).(١ ﺐ ﻭﺍﻟ ﱮ ج ﻰ ﻋﻦ ﲦﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ :ﻋﻨﻪ ﺃﻥ ﺍﻟﻨ ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ :ﻣﻦ ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ،ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ $ :ﺷ ﺮ ﳊﺠﺎ ِﻡ.# ﺴﺐ ﺍ ﹶ ﺐ ﻭ ﹶﻛ ﺐ ﻣ ﻬﺮ ﺍﻟﺒ ِﻐ ﻰ ﻭﹶﺛ ﻤﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﺴ ِ ﺍﻟ ﹶﻜ ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭ. ﺃﺣﺪﻫﺎ :ﲢﺮ ﱘ ﺑﻴﻊ ﺍﻟﻜﻠﺐ ،ﻭﺫﻟﻚ ﺑﺘﻨﺎﻭ ﹸﻝ ﻛﻞ ﻛﻠﺐ ﺻﻐﲑﹰﺍ ﻛﺎ ﹶﻥ ﺃﻭ ﻛﺒﲑﹰﺍ ﻟﻠﺼﻴﺪ، ﻉ ﰲ ﺫﻟﻚ ﺚ ﻗﺎﻃﺒﺔ ،ﻭﺍﻟﱰﺍ ﺐ ﻓﻘﻬﺎ ِﺀ ﺃﻫ ِﻞ ﺍﳊﺪﻳ ِ ﺃﻭ ﻟﻠﻤﺎﺷﻴﺔ ،ﺃﻭ ﻟﻠﺤﺮﺙ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺏ ﺃﰉ ﺣﻨﻴﻔﺔ ﺑﻴ ﻊ ﺍﻟﻜﻼﺏ، ﻣﻌﺮﻭﻑ ﻋﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻓﺠﻮﺯ ﺃﺻﺤﺎ ﻭﺃﻛﻞ ﺃﲦﺎﺎ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ :ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﺑﻴﻊ ﻣﺎ ﺃﺫﻥ ﰲ ﺍﲣﺎﺫﻩ ﻣﻦ ﺍﻟﻜﻼﺏ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻳﻜﺮﻩ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻳﺤﺮﻡ ،ﺍﻧﺘﻬﻰ. ﻭﻋﻘ ﺪ ﺑﻌﻀﻬﻢ ﻓﺼ ﹰ ﻼ ﳌﺎ ﻳﺼﺢ ﺑﻴﻌﻪ ،ﻭﺑﲎ ﻋﻠﻴﻪ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺑﻴﻊ ﺍﻟﻜﻠﺐ ،ﻓﻘﺎﻝ :ﻣﺎ ﻛﺎﻧﺖ ﻣﻨﺎﻓﻌﻪ ﻛﻠﱡﻬﺎ ﳏﺮﻣﺔ ﱂ ﳚﺰ ﺑﻴﻌﻪ ،ﺇﺫ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﳌﻌﺪﻭﻡ ﺣﺴﺎﹰ ،ﻭﺍﳌﻤﻨﻮﻉ ﺷﺮﻋﺎﹰ، ﺖ ﻣﻨﺎِﻓﻌﻪ ﺇﱃ ﳏﻠﻠﺔ ﻭﳏﺮﻣﺔ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ﺩ ﻣِﻦ ﺍﻟﻌﲔ ﺧﺎﺻﺔ ﻛﺎﻥ ﺍﻻﻋﺘﺒﺎ ﺭ ﻭﻣﺎ ﺗﻨ ﻮ ﻋ ﺎ ،ﻭﺍﳊﻜﻢ ﺗﺎﺑﻊ ﳍﺎ ،ﻓﺎﻋﺘِﺒ ﺮ ﻧﻮﻋﻬﺎ ،ﻭﺻﺎﺭ ﺍﻵﺧﺮ ﻛﺎﳌﻌﺪﻭﻡ .ﻭﺇﻥ ﺗﻮﺯﻋﺖ ﰲ ﺍﻟﻨﻮﻋﲔ، ﺼ ﺢ ﺍﻟﺒﻴﻊ ،ﻷﻥ ﻣﺎ ﻳﻘﺎﺑﻞ ﻣﺎ ﺣﺮﻡ ﻣﻨﻬﺎ ﺃﻛﻞ ﻣﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﺜﻤﻦ ﱂ ﻳ ِ ﻳﺼﲑ ﳎﻬﻮ ﹰﻻ. ﻑ ﻓﻴﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﻗﺎﻝ :ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺴﺄﻟ ﹸﺔ ﺑﻴ ِﻊ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻓﺈﺫﺍ ﺑﲎ ﺍﳋﻼ ﺍﻷﺻﻞ ،ﻗﻴﻞ :ﰲ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻋﺪﺩﺕ ﲨﻠﺔ ﻣﻨﺎﻓﻌﻪ ،ﰒ ﻧﻈﺮ ﻓﻴﻬﺎ ،ﻓﻤﻦ ﺤﻠﱠﻠﹶﺔ ،ﺃﺟﺎﺯ ،ﻭﻣﻦ ﺭﺁﻫﺎ ﻣﺘﻨﻮﻋﺔ ،ﻧﻈﺮ: ﺭﺃﻯ ﺃﻥ ﲨﻠﺘﻬﺎ ﳏﺮﻣﺔ ،ﻣﻨﻊ ،ﻭﻣﻦ ﺭﺃﻯ ﲨﻴﻌﻬﺎ ﻣ ﻫﻞ ﺍﳌﻘﺼﻮ ﺩ ﺍﶈﻠﻞ ،ﺃﻭ ﺍﶈﺮﻡ ،ﻓﺠﻌﻞ ﺍﳊﻜ ﻢ ﻟﻠﻤﻘﺼﻮﺩ ،ﻭﻣﻦ ﺭﺃﻯ ﻣﻨﻔﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﳏﺮﻣﺔ ﻭﻫﻰ ﻣﻘﺼﻮﺩﺓ ،ﻣﻨﻊ ﺃﻳﻀﺎﹰ ،ﻭﻣﻦ ﺍﻟﺘﺒﺲ ﻋﻠﻴﻪ ﻛﻮﻧﻬﺎ ﻣﻘﺼﻮﺩﺓ ،ﻭﻗﻒ ﺃﻭ ﻛﺮﻩ، ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴ ﹶﻞ ﻭﺍﻟﺘﻔﺼﻴﻞ ،ﻭﻃﺎﺑﻖ ﺑﻴﻨﻬﻤﺎ ﻳﻈﻬﺮ ﻟﻚ ﻣﺎ ﻓﻴﻬﻤﺎ ﻣِﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﳋﻠﻞ، ﻭﺃﻥ ﺑﻨﺎ َﺀ ﺑﻴﻊ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣِﻦ ﺃﻓﺴﺪ ﺍﻟﺒﻨﺎﺀ ،ﻓﺈﻥ ﻗﻮﻟﻪ :ﻣﻦ ﺭﺃﻯ ﺃﻥ ﲨﻠﺔ ﻣﻨﺎﻓﻊ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﳏﺮﻣﺔ ﺑﻌﺪ ﺗﻌﺪﻳﺪﻫﺎ ،ﱂ ﳚﺰ ﺑﻴﻌﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳﻘﻠﻪ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﻂ ،ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﻣﻨﺎﻓﻊ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻣﻦ ﺍﻻﺻﻄﻴﺎﺩ ﻭﺍﳊﺮﺍﺳﺔ ،ﻭﳘﺎ ﺟﻞﱡ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٤٧٩ﰲ ﺍﻟﺒﻴﻮﻉ.
١٧ ﻣﻨﺎﻓﻌﻪ ،ﻭﻻ ﻳﻘﺘﲎ ﺇﻻ ﻟﺬﻟﻚ ،ﻓﻤﻦ ﺍﻟﺬﻯ ﺭﺃﻯ ﻣﻨﺎﻓﻌﻪ ﹸﻛﻠﱠﻬﺎ ﳏﺮﻣﺔ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﺮﺍﺩ ﻣﻨﺎﻓﻌﻪ ﺍﻟﺸﺮﻋﻴﺔ؟ ﻓﺈﻥ ﺇﻋﺎﺭﺗﻪ ﺟﺎﺋﺰﺓ. ﻭﻗﻮﻟﻪ :ﻭﻣﻦ ﺭﺃﻯ ﲨﻴﻌﻬﺎ ﳏﻠﻠﺔ ،ﺃﺟﺎﺯ ،ﻛﻼ ﻡ ﻓﺎ ِﺳ ﺪ ﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﻣﻨﺎﻓﻌﻪ ﺍﳌﺬﻛﻮﺭﺓ ﳏﻠﻠﺔ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺑﻴﻌﻪ.ﻭﻗﻮﻟﻪ :ﻭﻣﻦ ﺭﺁﻫﺎ ﻣﺘﻨﻮﻋﺔ ،ﻧﻈﺮ ،ﻫﻞ ﺍﳌﻘﺼﻮﺩ ﺍﶈﻠﻞ ﺃﻭ ﺍﶈﺮﻡ؟ ﻛﻼ ﻡ ﻻ ﻓﺎﺋﺪﺓ ﲢﺘﻪ ﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﻣﻨﻔﻌ ﹶﺔ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻫﻰ ﺍﻻﺻﻄﻴﺎ ﺩ ﻉ ﻭﻣﺎ ﻳﻘ ﺪ ﺭ ﰲ ﺍﳌﻨﺎﻓﻊ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ﻳﻘ ﺪ ﺭ ﻣﺜﻠﹸﻪ ﰲ ﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻐﻞ؟ ﺩﻭﻥ ﺍﳊﺮﺍﺳﺔ ،ﻓﺄﻳﻦ ﺍﻟﺘﻨﻮ ﻭﻗﻮﻟﻪ :ﻭﻣﻦ ﺭﺃﻯ ﻣﻨﻔﻌﺔ ﻭﺍﺣﺪﺓ ﳏﺮﻣﺔ ﻭﻫﻰ ﻣﻘﺼﻮﺩﺓ ،ﻣﻨﻊ .ﺃﻇﻬ ﺮ ﻓﺴﺎﺩﹰﺍ ﳑﺎ ﻗﺒﻠﻪ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻨﻔﻌ ﹶﺔ ﺍﶈﺮﻣﺔ ﻟﻴﺴﺖ ﻫﻰ ﺍﳌﻘﺼﻮﺩ ﹶﺓ ﻣﻦ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻭﺇﻥ ﻗﹸ ﺪ ﺭ ﺃﻥ ﻣﺸﺘﺮﻳﻪ ﻗﺼﺪﻫﺎ، ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﻗﺼﺪ ﻣﻨﻔﻌﺔ ﳏﺮﻣﺔ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎ ﳚﻮﺯ ﺑﻴﻌﻪ ،ﻭﺗﺒﲔ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ ،ﻭﺃﻥ ﺺ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﻻ ﻣﻌﺎﺭﺽ ﻟﻪ ﺍﻟﺒﺘﺔ ﻣﻦ ﲢﺮﱘ ﺍﻷﺻﻞ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺍﻟﺬﻯ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻨ ﺑﻴﻌﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻛﻠ ﺐ ﺍﻟﺼﻴﺪ ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻯ ﻰ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺑﺪﻟﻴﻞ ﻣﺎ ﱮ ج ﻧﻬﻰ ﻋ ﻦ ﹶﺛ ﻤ ِﻦ ﺍﻟ ﹶﻜ ﹾﻠﺐِ ،ﺇﻻ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ،ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻨ ﺐ ﺍﻟ ﻛﻠ ﺼﻴ ِﺪ).(١ ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ :ﺃﺧﱪﱏ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﺼﻴﺼﻰ ،ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ﺍﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻰ ﻋﻦ ﺴﻨﻮﺭِ ،ﺇﻻ ﻛﻠ ﺐ ﻭﺍﻟ ﹶﺛ ﻤ ِﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﺐ ﺍﻟﺼﻴﺪ).(٢ ﻭﻗﺎﻝ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ :ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﺃﰉ ﻣﺮﱘ ،ﺃﺧﱪﻧﺎ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ،ﺣﺪﺛﻨﺎ ﺍﳌﺜﱠﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ،ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺻﻴ ٍﺪ.# ﺐ ﺖ ﺇ ﱠﻻ ﹶﻛ ﹾﻠ ﺤ ﺐ ﺳ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ$ :ﹶﺛ ﻤﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ ﻋﻤﻦ ﺃﺧﱪﻩ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺖ :ﺣﻠﹾﻮﺍ ﹸﻥ ﺍﻟﻜﺎ ِﻫﻦِ ،ﻭ ﻣ ﻬﺮ ﺍﻟﺰﺍﻧِﻴﺔ ،ﻭﹶﺛ ﻤﻦ ﺤ ﺙ ﻫﻦ ﺳ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ$ :ﺛﹶﻼ ﹲ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٢٨١ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) (٣٠٩/٧ﰲ ﺍﻟﺒﻴﻮﻉ.
١٨ ﺐ ﺍﻟ ﻌﻘﹸﻮﺭ.(١)# ﺍﻟﻜﻠ ِ ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ :ﺣﺪﺛﲎ ﺍﻟﺸ ﻤ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﹼﻠﺘﻪ ﺑﻦ ﺿﻤﲑﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﱮ ج ﻧﻬﻰ ﻋ ﻦ ﹶﺛ ﻤ ِﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃ ﱠﻥ ﺍﻟﻨ ﺐ ﺍﻟ ﻌﻘﹸﻮ ِﺭ).(٢ ﱮ ج ﺍﻟﻨﻬ ﻰ ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻳﻀﺎﹰ ،ﺃﻥ ﺟﺎﺑﺮﹰﺍ ﺃﺣﺪ ﻣﻦ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨ ﻋﻦ ﲦ ِﻦ ﺍﻟﻜﻠﺐ ،ﻭﻗﺪ ﺭﺧﺺ ﺟﺎﺑﺮ ﻧﻔﺴﻪ ﰲ ﲦﻦ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﺼﺤﺎﰉ ﺻﺎﱀ ﺺ ﺑﺈﺳﺘﺜﻨﺎﺋﻪ ﻟﺘﺨﺼﻴﺺ ﻋﻤﻮ ِﻡ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﻣﻦ ﺟﻌﻠﻪ ﺣﺠﺔ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺍﻟﻨ ﻭﺍﻟﻘﻴﺎﺱ؟ ﻭﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻳﺒﺎﺡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﻭﻳ ِ ﺼ ﺢ ﻧﻘ ﹸﻞ ﺍﻟﻴﺪ ﻓﻴﻪ ﺑﺎﳌﲑﺍﺙ ،ﻭﺍﻟﻮﺻﻴﺔ ،ﻭﺍﳍﺒﺔ، ﻭﲡﻮ ﺯ ﺇﻋﺎﺭﺗﻪ ﻭﺇﺟﺎﺭﺗﻪ ﰲ ﺃﺣﺪ ﻗﻮﱃ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﻟﻠﺸﺎﻓﻌﻴﺔ ،ﻓﺠﺎﺯ ﺑﻴﻌﻪ ﻛﺎﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ. ﺼ ﺢ ﻋﻦ ﺍﻟﻨﱮ ج ﺍﺳﺘﺜﻨﺎ ُﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﺑﻮﺟﻪ :ﺃﻣﺎ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻓﺎﳉﻮﺍﺏ :ﺃﻧﻪ ﻻ ﻳ ِ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻗﺪ ﺳﺌﻞ ﻋﻨﻪ :ﻫﺬﺍ ﻣِﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﰉ ﺟﻌﻔﺮ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺟﺎﺑﺮ .ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻻ ﻳﺼﺢ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ. ﻭﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻫﺬﺍ ﻻ ﻳﺼﺢ ،ﺃﺑﻮ ﺍﳌﻬﺰﻡ ﺿﻌﻴﻒ ،ﻳﺮﻳﺪ ﱮ ج ﺍﻟﻨﻬ ﻰ ﻋﻦ ﲦﻦ ﺍﻟﻜﻠﺐ ﲨﺎﻋﺔﹲ ،ﻣﻨﻬﻢ :ﺍﺑﻦ ﺭﻭﺍﻳﻪ ﻋﻨﻪ .ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﺭﻭﻯ ﻋﻦ ﺍﻟﻨ ﻋﺒﺎﺱ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ،ﻭﺃﺑﻮ ﺟﺤﻴﻔﺔ ،ﺍﻟﻠﻔﻆ ﳐﺘﻠﻒ، ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ .ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﻯ ﰲ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻻ ﻳﺼﺢ ﻭﻛﺄﻥ ﻣ ﻦ ﺭﻭﺍﻩ ﺃﺭﺍﺩ ﺣﺪﻳﺚ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻗﺘﻨﺎﺋﻪ ،ﹶﻓﺸﺒ ﻪ ﻋﻠﻴﻪ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻓﻬﻮ ﺍﻟﺬﻯ ﺿﻌﻔﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺍﻟﻠﱠﻪ ﺑﺎﳊﺴﻦ ﺑﻦ ﺃﰉ ﺟﻌﻔﺮ ،ﻭﻛﺄﻧﻪ ﱂ ﻳﻘﻊ ﻟﻪ ﻃﺮﻳﻖ ﺣﺠﺎﺝ ﺍﺑﻦ ﳏﻤﺪ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ،ﻭﻗﺪ ﺃﻋﻠﻪ ﺍﺑﻦ ﺣﺰﻡ ،ﺑﺄﻥ ﺃﺑﺎ ﺍﻟﺰﺑﲑ ﱂ ﻳﺼﺮﺡ ﻓﻴﻪ ﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﺟﺎﺑﺮ ،ﻭﻫﻮ ﻣﺪﻟﺲ ،ﻭﻟﻴﺲ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻠﻴﺚ ﻋﻨﻪ .ﻭﺃﻋﻠﱠﻪ ﺍﻟﺒﻴﻬﻘ ﻰ ﺑﺄﻥ ﺃﺣ ﺪ ﺭﻭﺍﺗﻪ ﻭﻫﻢ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﳑﺎ ﻧِ ﻬ ﻰ ﻋﻦ ﺍﻗﺘﻨﺎﺋﻪ ﻣﻦ ﺍﻟﻜﻼﺏ ،ﻓﻨﻘﻠﻪ ﺇﱃ ﺍﻟﺒﻴﻊ. ) (١ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﳐﺘﻠﻒ ﻓﻴﻪ .ﻭﺍﳌﺜﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺿﻌﻴﻒ. ) (٢ﻓﻴﻪ ﺟﻬﺎﻟﺔ ﻭﺍﻧﻘﻄﺎﻉ.
١٩ ﺻ ﺢ ﻋﻨﻪ ،ﺃﻧﻪ ﻗﺎﻝ: ﻂ ﻋﻠﻴﻪ ﺃﻧﻪ ﺚ ﺟﺎﺑﺮ ﻫﺬﺍ ،ﻭﺃﻧﻪ ﺧﱢﻠ ﹶ ﻗﻠﺖ :ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼ ِﻥ ﺣﺪﻳ ِ ﺏ ﺍﻟ ﹶﻔﺤﻞ ،ﻭﲦ ﻦ ﺍﻟﻜﻠﺐ ،ﻭ ﻣ ﻬﺮ ﺍﻟﺒﻐﻰ ،ﻭﻛﺴﺐ ﺍﳊﺠﺎﻡ .ﻭﻫﺬﺍ ﺿﺮﺍ ﺃﺭﺑ ﻊ ﻣﻦ ﺍﻟﺴﺤﺖِ : ﻋﻠﺔ ﺃﻳﻀﹰﺎ ﻟﻠﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻓﻬﻮ ﻋﻠﺔ ﻟﻠﻤﻮﻗﻮﻑ ﻭﺍﳌﺮﻓﻮﻉ. ﺚ ﺍﳌﺜﱠﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺒﺎﻃﻞ، ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻷﻥ ﻓﻴﻪ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ،ﻭﻗﺪ ﺷﻬﺪ ﻣﺎﻟﻚ ﻋﻠﻴﻪ ﺑﺎﻟﻜﺬﺏ ،ﻭﺟﺮﺣﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ .ﻭﻓﻴﻪ ﺍﳌﺜﲎ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ،ﻭﺿﻌﻔﻪ ﻋﻨﺪﻫﻢ ﻣﺸﻬﻮﺭ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﳊﺪﻳﺚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ، ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺒﻴﺐ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳕﲑ ﺣﺪﺛﻨﺎ ﺃﺳﺒﺎﻁ ،ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻗﺎﻝ :ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﺭﺑ ﻊ ﻣِﻦ ﳊﺠﺎ ِﻡ. ﺴﺐ ﺍ ﹶ ﺤﻞِ ،ﻭﹶﺛ ﻤﻦ ﺍﻟ ﹶﻜ ﹾﻠﺐِ ،ﻭ ﻣ ﻬﺮ ﺍﻟﺒﻐ ﻰ ،ﻭ ﹶﻛ ﺏ ﺍﻟ ﹶﻔ ﺿﺮﺍ ﺍﻟﺴﺤﺖِ ، ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻼ ﻳﺪﺭﻯ ﻣﻦ ﺃﺧﱪ ﺍﺑ ﻦ ﻭﻫﺐ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻭﻻ ﻣﻦ ﺃﺧ ﱪ ﺍﺑ ﻦ ﺷﻬﺎﺏ ﻋﻦ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﺤﺘﺞ ﺑﻪ. ﻭﺃﻣﺎ ﺍﻷﺛ ﺮ ﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻓﻔﻴﻪ ﺍﺑﻦ ﺿﻤﲑﺓ ﰲ ﻏﺎﻳﺔ ﺍﻟﻀﻌﻒ ،ﻭﻣﺜ ﹸﻞ ﻫﺬﻩ ﺕ ﺍﻷﺛﺒﺎﺕ ،ﺣﱴ ﻗﺎﻝ ﺍﻵﺛﺎﺭ ﺍﻟﺴﺎﻗﻄﺔ ﺍﳌﻌﻠﻮﻟﺔ ﻻ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻵﺛﺎﺭ ﺍﻟﱴ ﺭﻭﺍﻫﺎ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎ ﺼ ﺢ ﻋﻦ ﺻﺤﺎﰉ ﺧﻼﻓﻬﺎ ﺍﻟﺒﺘﺔ ،ﺑﻞ ﺾ ﺍﳊﻔﺎﻅ :ﺇﻥ ﻧﻘﻠﻬﺎ ﻧﻘ ﹸﻞ ﺗﻮﺍﺗﺮ ،ﻭﻗﺪ ﻇﻬﺮ ﺃﻧﻪ ﱂ ﻳ ِ ﺑﻌ ﻫﺬﺍ ﺟﺎﺑﺮ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻟﻮﻥ :ﲦ ﻦ ﺍﻟﻜﻠﺐ ﺧﺒﻴﺚ. ﻗﺎﻝ ﻭﻛﻴﻊ :ﺣﺪﺛﻨﺎ ﺇﺳﺮﺍﺋﻴﻞ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ،ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺣﺒﺘﺮٍ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻳﺮﻓﻌﻪ$ :ﹶﺛ ﻤﻦ ﺍﻟ ﹶﻜ ﹾﻠﺐِ ،ﻭ ﻣ ﻬﺮ ﺍﻟﺒ ِﻐﻰ ،ﻭﹶﺛ ﻤﻦ ﺍ ﹶ ﳋ ﻤ ِﺮ ﺣﺮﺍ ﻡ.(١)# ﻭﻫﺬﺍ ﺃﻗﻞ ﻣﺎ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮ ﹶﻝ ﺍﺑﻦ ﻋﺒﺎﺱ. ﺱ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ،ﻓﻤﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ ،ﺑﻞ ﻗﻴﺎﺳﻪ ﻋﻠﻰ ﺍﳋﱰﻳﺮ ﻭﺃﻣﺎ ﻗﻴﺎ ﺏ ﻣِﻦ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻯ ﺑﻴﻨﻪ ﺃﺻ ﺢ ﻣﻦ ﻗﻴﺎﺳﻪ ﻋﻠﻴﻬﻤﺎ ،ﻷﻥ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﱰﻳﺮ ﺃﻗﺮ ﺺ ﺍﳌﻮﺍﻓﻖ ﻟﻪ ،ﺃﺻ ﺢ ﺱ ﺍﳌﺆﻳﺪ ﺑﺎﻟﻨ ﲔ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ،ﻭﻟﻮ ﺗﻌﺎﺭﺽ ﺍﻟﻘﻴﺎﺳﺎ ِﻥ ﻟﻜﺎﻥ ﺍﻟﻘﻴﺎ ﻭﺑ ﻭﺃﻭﱃ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺨﺎﻟﻒ ﻟﻪ. ﲔ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﻘﺘﻠﻬﺎ ،ﻓﻠﻤﺎ ﺣﺮ ﻡ ﻗﺘﻠﹸﻬﺎ ،ﻭﺃﺑﻴ ﺢ ﻓﺈﻥ ﻗﻴﻞ :ﻛﺎﻥ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﲦﻨﻬﺎ ﺣ ) (١ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﺫﻛﺮﻩ ﰲ ﺍﶈﻠﻰ ) (١٠/٩ﻭﻧﺴﺒﻪ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٢٠ ﺴ ﺦ ﺍﻟﻨﻬﻰ ،ﻓﻨﺴﺦ ﲢﺮ ﱘ ﺍﻟﺒﻴﻊ. ﺍﲣﺎ ﹸﺫ ﺑﻌﻀﻬﺎ ،ﻧِ ﻗﻴﻞ :ﻫﺬﻩ ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ ﻟﻴﺲ ﻣﻊ ﻣﺪﻋﻴﻬﺎ ﻟﺼﺤﺘﻬﺎ ﺩﻟﻴﻞ ،ﻭﻻ ﺷﺒﻬﺔ ،ﻭﻟﻴﺲ ﰲ ﺍﻷﺛﺮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟ ﺪ ﻋﻮﻯ ﺍﻟﺒﺘﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﺎ :ﺃﻥ ﺚ ﺍﻷﻣﺮ ﺑﻘﺘﻠﻬﺎ ،ﻭﺍﻟﻨﻬﻰ ﻋﻦ ﺚ ﲢﺮ ِﱘ ﺑﻴﻌﻬﺎ ﻭﺃﻛﻞ ﲦﻨﻬﺎ ﻣﻄﻠﻘﺔ ﻋﺎﻣﺔ ﹸﻛﻠﹼﻬﺎ ،ﻭﺃﺣﺎﺩﻳ ﹸ ﺃﺣﺎﺩﻳ ﹶ ﺍﻗﺘﻨﺎﺋﻬﺎ ﻧﻮﻋﺎﻥ :ﻧﻮﻉ ﻛﺬﻟﻚ ﻭﻫﻮ ﺍﳌﺘﻘﺪﻡ ،ﻭﻧﻮﻉ ﻣﻘﻴﺪ ﳐﺼﺺ ﻭﻫﻮ ﺍﳌﺘﺄﺧﺮ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺑﻴﻌﻬﺎ ﻣﻘﻴﺪﹰﺍ ﳐﺼﻮﺻﺎﹰ ،ﳉﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎ ﺭ ﻛﺬﻟﻚ ،ﻓﻠﻤﺎ ﺟﺎﺀﺕ ﻋﺎﻣﺔ ﻣﻄﻠﻘﺔ، ﻋﻠﺜ ﻢ ﺃﻥ ﻋﻤﻮﻣﻬﺎ ﻭﺇﻃﻼﻗﹶﻬﺎ ﻣﺮﺍﺩ ،ﻓﻼ ﳚﻮﺯ ﺇﺑﻄﺎﻟﹸﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﲢﺮ ﱘ ﺑﻴﻊ ﺍﻟﺴﻨﻮﺭ ،ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳ ﹸ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ،ﻭﺃﻓﱴ ﲟﻮﺟﺒﻪ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻭﺿﺎﺡ ،ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺁﺩﻡ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺃﻧﻪ ﻛﺮﻩ ﲦﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺴﻨﻮﺭ .ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ :ﻓﻬﺬﻩ ﻓﺘﻴﺎ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺃﻧﻪ ﻛﺮﻩ ﲟﺎ ﺭﻭﺍﻩ ،ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﳐﺎﻟﻒ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻛﺬﻟﻚ ﺃﻓﱴ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺐ ﻃﺎﻭﻭﺱ ،ﻭﳎﺎﻫﺪ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ،ﻭﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ، ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻫﻮ ﻣﺬﻫ ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﻫﻰ ﺍﺧﺘﻴﺎ ﺭ ﺃﰉ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻟﺼﺤﺔ ﺍﳊﺪﻳﺚ ﺑﺬﻟﻚ ،ﻭﻋﺪﻡ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ،ﻓﻮﺟﺐ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ. ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺣﲔ ﻛﺎﻥ ﳏﻜﻮﻣﹰﺎ ﺠ ٍ ﺖ ِﺑﻨ ﺴ ﺑﻨﺠﺎﺳﺘﻬﺎ ،ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ﱡ ج$ :ﺍ ِﳍﺮ ﹸﺓ ﹶﻟﻴ ﺲ .(١)#ﺻﺎﺭ ﺫﻟﻚ ﻣﻨﺴﻮﺧﹰﺎ ﰲ ﺍﻟﺒﻴﻊ. ﻭﻣﻨﻬﻢ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﺴﻨﻮﺭ ﺇﺫﺍ ﺗﻮﺣﺶ ،ﻭﻣﺘﺎﺑﻌﺔ ﻇﺎﻫﺮ ﺍﻟﺴﻨﺔ ﺃﻭﱃ .ﻭﻟﻮ ﲰﻊ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺍﳋﱪ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻪ ،ﻟﻘﺎﻝ ﺑﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ،ﻭﺇﳕﺎ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﻣ ﻦ ﺗﻮﻗﱠﻒ ﰲ ﺗﺜﺒﻴﺖ ﺭﻭﺍﻳﺎﺕ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻭﻗﺪ ﺗﺎﺑﻌﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻋﻦ ﺟﺎﺑﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻦ ﺟﻬﺔ ﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ ،ﻭﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺃﰉ ﺳﻔﻴﺎﻥ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻭﻣﻨﻬﻢ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﳍ ﺮ ﺍﻟﺬﻯ ﻟﻴﺲ ﲟﻤﻠﻮﻙ ،ﻭﻻ ﳜﻔﻰ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﶈﺎﻣﻞ ﻣِﻦ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٣٢/١ﻭﺃﲪﺪ ) (٣٠٣/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٧٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٩٢ﻭﺍﻟﻨﺴﺎﺋﻲ ) (٥٥/١ﻭﺍﺑﻦ ﻣﺎﺟﻪ) (٣٦٧ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ.
٢١ ﺍﻟﻮﻫﻦ. ﻓﺼﻞ
ﻭﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﻣﻬﺮ ﺍﻟﺒﻐﻰ ،ﻭﻫﻮ ﻣﺎ ﺗﺄﺧﺬﹸﻩ ﺍﻟﺰﺍﻧﻴﺔ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺰﱏ ﺎ ،ﻓﺤﻜﻢ ﺚ ﻋﻠﻰ ﺃﻯ ﻭﺟﻪ ﻛﺎﻥ ،ﺣﺮ ﹰﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔﹰ ،ﻭﻻ ﺳﻴﻤﺎ ﻓﺈﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺫﻟﻚ ﺧﺒﻴ ﹲ ﺍﻟﺒﻐﺎﺀ ﺇﳕﺎ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪﻫﻢ ﰲ ﺍﻹﻣﺎﺀ ﺩﻭﻥ ﺍﳊﺮﺍﺋﺮ ،ﻭﳍﺬﺍ ﻗﺎﻟﺖ ﻫﻨﺪ :ﻭﻗﺖ ﺍﻟﺒﻴﻌﺔ$ :ﺃﻭ ﻼ ﻣﻦ ﺗﺰﱏ ﺍﳊﹸﺮﺓ؟ #ﻭﻻ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺃﻥ ﺍﳊﺮﺓ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺇﺫﺍ ﻣﻜﻨﺖ ﺭﺟ ﹰ ﻧﻔﺴﻬﺎ ﻓﺰﱏ ﺎ ﺃﻧﻪ ﻻ ﻣﻬ ﺮ ﳍﺎ. ﻭﺍﺧﺘﻠﻒ ﰲ ﻣﺴﺄﻟﺘﲔ .ﺇﺣﺪﺍﳘﺎ :ﺍﳊﺮﺓ ﺍﳌﻜﺮﻫﺔ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﻷﻣﺔ ﺍﳌﻄﺎﻭﻋﺔ ،ﻓﺄﻣﺎ ﺍﳊﺮﺓ ﺍﳌﻜﺮﻫﺔ ﻋﻠﻰ ﺍﻟﺰﱏ ،ﻓﻔﻴﻬﺎ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ ،ﻭﻫﻰ ﺭﻭﺍﻳﺎﺕ ﻣﻨﺼﻮﺻﺎﺕ ﻋﻦ ﺃﲪﺪ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﳍﺎ ﺍﳌﻬﺮ ﺑﻜﺮﹰﺍ ﻛﺎﻧﺖ ﺃﻭ ﺛﻴﺒﺎﹰ ،ﺳﻮﺍﺀ ﻭﻃﺌﺖ ﰲ ﻗﺒﻠﻬﺎ ﺃﻭ ﺩﺑﺮﻫﺎ. ﻭﺍﻟﺜﺎﱏ :ﺃﺎ ﺇﻥ ﻛﺎﻧﺖ ﺛﻴﺒﺎﹰ ،ﻓﻼ ﻣﻬﺮ ﳍﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻜﺮﺍﹰ ،ﻓﻠﻬﺎ ﺍﳌﻬﺮ ،ﻭﻫﻞ ﳚﺐ ﺵ ﺍﻟﺒﻜﺎﺭﺓ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻣﻨﺼﻮﺻﺘﲔ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺍﺧﺘﻴﺎ ﺭ ﺃﰉ ﺑﻜﺮ. ﻣﻌﻪ ﺃﺭ ﺕ ﳏﺮﻡ ،ﻓﻼ ﻣﻬﺮ ﳍﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﺟﻨﺒﻴﺔ ،ﻓﻠﻬﺎ ﺍﳌﻬﺮ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﺎ ﺇﻥ ﻛﺎﻧﺖ ﺫﺍ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻣﻦ ﲢﺮﻡ ﺍﺑﻨﺘﻬﺎ ﻛﺎﻷﻡ ﻭﺍﻟﺒﻨﺖ ﻭﺍﻷﺧﺖ ،ﻓﻼ ﻣﻬﺮ ﳍﺎ ،ﻭﻣﻦ ﲢﻞ ﺍﺑﻨﺘﻬﺎ ﻛﺎﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ ،ﻓﻠﻬﺎ ﺍﳌﻬﺮ. ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻻ ﻣﻬﺮ ﻟﻠﻤﻜﺮﻫﺔ ﻋﻠﻰ ﺍﻟﺰﱏ ﲝﺎﻝ ،ﺑﻜﺮﹰﺍ ﻛﺎﻧﺖ ﺃﻭ ﺛﻴﺒﹰﺎ. ﻓﻤﻦ ﺃﻭﺟﺐ ﺍﳌﻬﺮ .ﻗﺎﻝ :ﺇﻥ ﺍﺳﺘﻴﻔﺎﺀ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺟﻌﻞ ﻣﻘﻮﻣﹰﺎ ﰲ ﺍﻟﺸﺮﻉ ﺑﺎﳌﻬﺮ ،ﻭﺇﳕﺎ ﱂ ﳚﺐ ﻟﻠﻤﺨﺘﺎﺭﺓ ،ﻷﺎ ﺑﺎﺫﻟﺔ ﻟﻠﻤﻨﻔﻌﺔ ﺍﻟﱴ ﻋﻮﺿﻬﺎ ﳍﺎ ،ﻓﻠﻢ ﳚﺐ ﳍﺎ ﺷﻰﺀ ،ﻛﻤﺎ ﻟﻮ ﺃﺫﻧﺖ ﰲ ﺇﺗﻼﻑ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ ﳌﻦ ﺃﺗﻠﻔﻪ. ﻉ ﺇﳕﺎ ﺟﻌﻞ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻣﺘﻘﻮﻣﺔ ﺑﺎﳌﻬ ِﺮ ﰲ ﻋﻘﺪ ﺃﻭ ﺷﺒﻬﺔ ﻭﻣﻦ ﱂ ﻳﻮﺟﺒﻪ ﻗﺎﻝ :ﺍﻟﺸﺎﺭ ﻋﻘﺪ ،ﻭﱂ ﻳﻘﻮﻣﻬﺎ ﺑﺎﳌﻬﺮ ﰲ ﺍﻟﺰﱏ ﺍﻟﺒﺘﺔ ،ﻭﻗﻴﺎﺱ ﺍﻟﺴﻔﺎﺡ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ. ﲔ ﻉ ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﳊ ﺪ ﻭﺍﻟﻌﻘﻮﺑﺔ ،ﻓﻼ ﳚﻤﻊ ﺑﻴﻨﻪ ﻭﺑ ﻗﺎﻟﻮﺍ :ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﺸﺎﺭ ﺿﻤﺎﻥ ﺍﳌﻬﺮ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻮﺟﻮﺏ ﺇﳕﺎ ﻳﺘﻠﻘﻰ ﻣﻦ ﺍﻟﺸﺮﻉ ﻣﻦ ﻧﺺ ﺧﻄﺎﺑﻪ ﺃﻭ ﻋﻤﻮﻣﻪ ،ﺃﻭ ﻓﺤﻮﺍﻩ ،ﺃﻭ ﺗﻨﺒﻴﻬﻪ ،ﺃﻭ ﻣﻌﲎ ﻧﺼﻪ ،ﻭﻟﻴﺲ ﺷﻰﺀ ﻣﻦ ﺫﻟﻚ ﺛﺎﺑﺘﹰﺎ ﻣﺘﺤﻘﻘﹰﺎ ﻋﻨﻪ .ﻭﻏﺎﻳﺔ ﻣﺎ ﻳﺪﻋﻰ ﻗﻴﺎ ﺱ ﺍﻟﺴﻔﺎﺡ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ،ﻭﻳﺎ ﺑﻌﺪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ .ﻗﺎﻟﻮﺍ :ﻭﺍﳌﻬﺮ ﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺧﺼﺎﺋﺺ
٢٢ ﺍﻟﻨﻜﺎﺡ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ،ﻭﳍﺬﺍ ﺇﳕﺎ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﻓﻴﻘﺎﻝ :ﻣﻬﺮ ﺍﻟﻨﻜﺎﺡ ،ﻭﻻ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺰﱏ، ﻓﻼ ﻳﻘﺎﻝ :ﻣﻬﺮ ﺍﻟﺰﻧﺎ ،ﻭﺇﳕﺎ ﺃﻃﻠﻖ ﺍﻟﻨﱮ ج ﺍﳌﻬﺮ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻌﻘﺪ ،ﻛﻤﺎ ﻗﺎﻝ$ :ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﺣ ﺮ ﻡ ﻉ ﺣﺮﹰﺍ ﻓﹶﺄ ﹶﻛ ﹶﻞ ﹶﺛ ﻤﻨﻪ.# ﺻﻨﺎ ِﻡ .#ﻭﻛﻤﺎ ﻗﺎﻝ$ :ﻭ ﺭ ﺟ ﹲﻞ ﺑﺎ ﳋﱰِﻳ ِﺮ ﻭﺍ َﻷ ﳋ ﻤ ِﺮ ﻭﺍﳌﻴﺘ ِﺔ ﻭﺍ ِ ﺑﻴ ﻊ ﺍ ﹶ ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ. ﻉﰲ ﻭﺍﻷﻭﻟﻮﻥ ﻳﻘﻮﻟﻮﻥ :ﺍﻷﺻ ﹸﻞ ﰲ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ،ﺃﻥ ﺗﻘﻮﻡ ﺑﺎﳌﻬﺮ ،ﻭﺇﳕﺎ ﺃﺳﻘﻄﻪ ﺍﻟﺸﺎﺭ ﺣﻖ ﺍﻟﺒﻐﻰ ،ﻭﻫﻰ ﺍﻟﱴ ﺗﺰﱏ ﺑﺈﺧﺘﻴﺎﺭﻫﺎ ،ﻭﺃﻣﺎ ﺍﳌﻜﺮﻫﺔ ﻋﻠﻰ ﺍﻟﺰﱏ ﻓﻠﻴﺴﺖ ﺑﻐﻴﺎﹰ ،ﻓﻼ ﳚﻮﺯ ﻁ ﺑﺪ ِﻝ ﻣﻨﻔﻌﺘﻬﺎ ﺍﻟﱴ ﺃﹸﻛﺮﻫﺖ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ ،ﻛﻤﺎ ﻟﻮ ﺃﹸﻛ ِﺮ ﻩ ﺍﳊﺮ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﺇﺳﻘﺎ ﹸ ﻣﻨﺎﻓﻌﻪ ،ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﻋﻮﺿﻬﺎ ،ﻭﻋﻮ ﺽ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺷﺮﻋﹰﺎ ﻫﻮ ﺍﳌﻬﺮ ،ﻓﻬﺬﺍ ﻣﺄﺧﺬ ﺍﻟﻘﻮﻟﲔ. ﻭﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺒﻜﺮ ﻭﺍﻟﺜﻴﺐ ،ﺭﺃﻯ ﺃﻥ ﺍﻟﻮﺍﻃﻰﺀ ﱂ ﻳﺬﻫﺐ ﻋﻠﻰ ﺍﻟﺜﻴﺐ ﺷﻴﺌﺎﹰ ،ﻭﺣﺴﺒﻪ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﱴ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻭﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻻ ﻳﻘﺎﺑﻠﻬﺎ ﺷﺮﻋﹰﺎ ﻣﺎﻝ ﻳﻠﺰﻡ ﻣﻦ ﺃﻗﺪﻡ ﻋﻠﻴﻬﺎ، ﲞﻼﻑ ﺍﻟﺒﻜﺮ ،ﻓﺈﻧﻪ ﺃﺯﺍﻝ ﺑﻜﺎﺭﺎ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺿﻤﺎﻥ ﻣﺎ ﺃﺯﺍﻟﻪ ،ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﳉﻨﺎﻳ ﹸﺔ ﻣﻀﻤﻮﻧ ﹰﺔ ﻋﻠﻴﻪ ﰲ ﺍﳉﻤﻠﺔ ،ﻓﻀﻤﻦ ﻣﺎ ﺃﺗﻠﻔﻪ ﻣِﻦ ﺟﺰﺀ ﻣﻨﻔﻌﺔ ،ﻭﻛﺎﻧﺖ ﺍﳌﻨﻔﻌﺔ ﺗﺎﺑﻌﺔ ﻟﻠﺠﺰﺀ ﰲ ﺍﻟﻀﻤﺎﻥ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﺎﺑﻌﺔ ﻟﻪ ﰲ ﻋﺪﻣﻪ ﻣﻦ ﺍﻟﺒﻜﺮ ﺍﳌﻄﺎﻭﻋﺔ. ﻭﻣﻦ ﻓﺮﻕ ﺑﲔ ﺫﻭﺍﺕ ﺍﶈﺎﺭﻡ ﻭﻏﲑﻫﻦ ،ﺭﺃﻯ ﺃﻥ ﲢﺮﳝﻬﻦ ﳌﺎ ﻛﺎﻥ ﲢﺮﳝﹰﺎ ﻣﺴﺘﻘﺮﺍﹰ، ﻭﺃﻦ ﻏ ﲑ ﳏﻞ ﺍﻟﻮﻁﺀ ﺷﺮﻋﺎﹰ ،ﻛﺎﻥ ﺍﺳﺘﻴﻔﺎ ُﺀ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻣﻨﻬﻦ ﲟﱰﻟﺔ ﺍﻟﺘﻠﻮﻁ ،ﻓﻼ ﻳﻮﺟﺐ ﻣﻬﺮﹰﺍ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺸﻌﱮ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﲢﺮﱘ ﺍﳌﺼﺎﻫﺮﺓ ،ﻓﺈﻧﻪ ﻋﺎﺭﺽ ﻳﻤﻜﻦ ﺯﻭﺍﻟﹸﻪ. ﻗﺎﻝ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ :#ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻓﻴﻤﻦ ﺣﺮﻣﺖ ﺑﺎﻟﺮﺿﺎﻉَ ،ﻷِﱠﻧﻪ ﲔ ﻣ ﻦ ﲢﺮﻡ ﺍﺑﻨﺘﻬﺎ ،ﻭﺑﲔ ﻣﻦ ﻻ ﲢﺮﻡ ،ﻓﻜﺄﻧﻪ ﻃﹶﺎﺭﻯ ُﺀ ﺃﻳﻀﹰﺎ .ﻭﻣﻦ ﻓﺮﻕ ﰲ ﺫﻭﺍﺕ ﺍﶈﺎﺭﻡ ،ﺑ ﺭﺃﻯ ﺃﻥ ﻣﻦ ﻻ ﲢﺮﻡ ﺍﺑﻨﺘﻬﺎ ﲢﺮﳝﻬﺎ ﺃﺧﻒ ﻣِﻦ ﲢﺮﱘ ﺍﻷﺧﺮﻯ ،ﻓﺄﺷﺒﻪ ﺍﻟﻌﺎﺭﺽ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺣﻜ ﻢ ﺍﳌﻜﺮﻫﺔ ﻋﻠﻰ ﺍﻟﻮﻁﺀ ﰲ ﺩﺑﺮﻫﺎ ،ﺃﻭ ﺍﻷﻣﺔ ﺍﳌﻄﺎﻭﻋﺔ ﻋﻠﻰ ﺫﻟﻚ؟ ﻗﻴﻞ :ﻫﻮ ﺃﻭﱃ ﺑﻌﺪﻡ ﺍﻟﻮﺟﻮﺏ ،ﻓﻬﺬﺍ ﻛﺎﻟﻠﻮﺍﻁ ﻻ ﳚﺐ ﻓﻴﻪ ﺍﳌﻬﺮ ﺍﺗﻔﺎﻗﹰﺎ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺸﻴﺨﺎﻥِ ،ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﰲ $ﳏﺮﺭﻩ :#ﻭﳚﺐ ﻣﻬ ﺮ ﺍﳌﺜﻞ ﻟﻠﻤﻮﻃﻮﺀﺓ ﺑﺸﺒﻬﺔ ،ﻭﺍﳌﻜ ﺮﻫﺔ ﻋﻠﻰ ﺍﻟﺰﱏ ﰲ ﻗﺒﻞ ﺃﻭ ﺩﺑﺮ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﰲ $ﺍﳌﻐﲎ :#ﻭﻻ ﳚﺐ ﺍﳌﻬ ﺮ ﺑﺎﻟﻮﻁﺀ ﰲ ﺍﻟﺪﺑﺮ، ﻑ ﻟﺸﻰﺀ ،ﻓﺄﺷﺒﻪ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻮﻁ َﺀ ﺩﻭ ﹶﻥ ﻭﻻ ﺍﻟﻠﻮﺍﻁ ،ﻷﻥ ﺍﻟﺸﺮﻉ ﱂ ﻳ ِﺮﺩ ﺑﺒ ﺪﻟِﻪ ،ﻭﻻ ﻫﻮ ﺇﺗﻼ ﻉ ﻗﻴﻤﺔ ﺃﺻﻼﹰ، ﺏ ﻗﻄﻌﺎﹰ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﱂ ﳚﻌﻞ ﻟﻪ ﺍﻟﺸﺎﺭ ﺍﻟﻔﺮﺝ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﻮﺍ
٢٣ ﻭﻻ ﻗﺪﺭ ﻟﻪ ﻣﻬﺮﹰﺍ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻭﻗﻴﺎﺳﻪ ﻋﻠﻰ ﻭﻁﺀ ﺍﻟﻔﺮﺝ ﻣِﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ ،ﻭﻻﺯﻡ ﺏ ﺍﳌﻬﺮ ﳌﻦ ﻓﻌﻠﺖ ﺑﻪ ﺍﻟﻠﻮﻃﻴﺔ ﻣِﻦ ﺍﻟﺬﻛﻮﺭ ،ﻭﻫﺬﺍ ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ﺍﻟﺒﺘﺔ. ﻣﻦ ﻗﺎﻟﻪ ﺇﳚﺎ ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻰ ﺍﻷﻣﺔ ﺍﳌﻄﺎﻭﻋﺔ ،ﻓﻬﻞ ﳚﺐ ﳍﺎ ﺍﳌﹶﻬﺮ؟ ﻓﻴﻪ ﻗﻮﻻﻥ .ﺃﺣﺪﳘﺎ: ﻳِﺠﺐ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻗﺎﻟﻮﺍ :ﻷﻥ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺏ ﺍﳌﻘﻄﻮﻉ ﺑﻪ :ﺃﻧﻪ ﻟﻐﲑﻫﺎ ،ﻓﻼ ﻳﺴﻘﻂ ﺑﺪﳍﺎ ﳎﺎﻧﺎﹰ ،ﻛﻤﺎ ﻟﻮ ﺃﺫﻧﺖ ﰲ ﻗﻄﻊ ﻃﺮﻓﻬﺎ .ﻭﺍﻟﺼﻮﺍ ﻻ ﻣﻬﺮ ﳍﺎ ،ﻭﻫﺬﻩ ﻫﻰ ﺍﻟﺒﻐ ﻰ ﺍﻟﱴ ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﻣﻬﺮﻫﺎ ،ﻭﺃﺧﱪ ﺃﻧﻪ ﺧﺒﻴﺚﹲ، ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﲦ ِﻦ ﺍﻟﻜﻠﺐ ،ﻭﺃﺟ ِﺮ ﺍﻟﻜﺎﻫﻦ ﲝﻜﻢ ﻭﺍﺣﺪ ،ﻭﺍﻷﻣﺔ ﺩﺍﺧﻠﺔ ﰲ ﻫﺬﺍ ﺍﳊﻜﻢ ﺩﺧﻮ ﹰﻻ ﺃﻭﻟﻴﺎﹰ ،ﻓﻼ ﳚﻮﺯ ﲣﺼﻴﺼﻬﺎ ﻣِﻦ ﻋﻤﻮﻣﻪ ﻷﻥ ﺍﻹﻣﺎﺀ ﻫﻦ ﺍﻟﻼﺗﻰ ﻛﹸﻦ ﻳﻌﺮﻓﻦ ﺑﺎﻟﺒﻐﺎﺀ، ﺤﺼﻨﹰﺎ﴾ ﻭﻓﻴﻬﻦ ﻭﰱ ﺳﺎﺩﺍﻦ ﺃﻧﺰﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻ ﺗ ﹾﻜ ِﺮﻫﻮﺍ ﹶﻓﺘﻴﺎِﺗﻜﹸﻢ ﻋﻠﻰ ﺍﻟِﺒﻐﺎ ِﺀ ﺇ ﹾﻥ ﹶﺃ ﺭ ﺩ ﹶﻥ ﺗ ]ﺍﻟﻨﻮﺭ ،[٣٣ :ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﺗﺨﺮﺝ ﺍﻹﻣﺎﺀ ﻣِﻦ ﻧﺺ ﺃﺭﺩﻥ ﺑﻪ ﻗﻄﻌﺎﹰ ،ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﻏﲑﻫﻦ. ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﻣﻨﻔﻌﺘﻬﺎ ﻟﺴﻴﺪﻫﺎ ،ﻭﱂ ﻳﺄﺫﻥ ﰲ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ ،ﻓﻴﻘﺎﻝ :ﻫﺬﻩ ﺍﳌﻨﻔﻌ ﹸﺔ ﳝﻠﻚ ﺡ ﺃﻭ ﺷﺒﻬﺘﻪ ،ﻭﻻ ﳝِﻠﻚ ﺍﻟﺴﻴ ﺪ ﺍﺳﺘﻴﻔﺎﺀﻫﺎ ﺑﻨﻔﺴﻪ ،ﻭﳝِﻠﻚ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻴﻬﺎ ﺑﻌﻘﺪ ﺍﻟﻨﻜﺎ ِ ﺿ ﹶﺔ ﻋﻠﻴﻬﺎ ﺇﻻ ﺇﺫﺍ ﺃﺫﻧﺖ ،ﻭﱂ ﳚﻌﻞ ﺍﻟﱠﻠ ﻪ ﻭﺭﺳﻮﻟﻪ ﻟﻠﺰﱏ ﻋﻮﺿﹰﺎ ﻗﻂ ﻏﲑ ﺍﻟﻌﻘﻮﺑﺔ، ﺍﳌﻌﺎﻭ ﺕ ﻓﻴﻔﻮﺕ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺣﱴ ﻳﻘﻀﻰ ﻟﻪ ،ﺑﻞ ﻫﺬﺍ ﺗﻘﻮ ﱘ ﻣﺎﻝ ﺃﻫﺪﺭﻩ ﺍﻟﱠﻠ ﻪ ﻭﺭﺳﻮﻟﹸﻪ ،ﻭﺇﺛﺒﺎ ﻉ ﲞﺒﺜﻪ ،ﻭﺟﻌﻠﻪ ﲟﱰﻟﺔ ﲦ ِﻦ ﺍﻟﻜﻠﺐ ،ﻭﺃﺟ ِﺮ ﺍﻟﻜﺎﻫﻦ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻮﺿﹰﺎ ﻋِﻮﺽ ﺣﻜﻢ ﺍﻟﺸﺎﺭ ﺧﺒﻴﺜﹰﺎ ﺷﺮﻋﺎﹰ ،ﱂ ﳚﺰ ﺃﻥ ﻳﻘﻀﻰ ﺑﻪ. ﻭﻻ ﻳﻘﺎﻝ :ﻓﺄﺟﺮ ﺍﳊﺠﺎﻡ ﺧﺒﻴﺚ ،ﻭﻳﻘﻀﻰ ﻟﻪ ﺑﻪ ،ﻷﻥ ﻣﻨﻔﻌﺔ ﺍﳊِﺠﺎﻣﺔ ﻣﻨﻔﻌﺔ ﻣﺒﺎﺣﺔ، ﺐ ﻋﻠﻰ ﻣﺴﺘﺄﺟﺮﻩ ﺃﻥ ﻳﻮﻓﻴﻪ ﺃﺟﺮﻩ ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣِﻦ ﺍﳌﻨﻔﻌﺔ ﺍﳋﺒﻴﺜﺔ ﺍﶈﺮﻣﺔ ﺍﻟﱴ ﻭﲡﻮﺯ ،ﺑﻞ ﳚ ﺏ ﺏ ﻋﻮﺽ ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ،ﻛﺈﳚﺎ ِ ﻋِﻮﺿﻬﺎ ﻣِﻦ ﺟﻨﺴﻬﺎ ،ﻭﺣﻜﻤﻪ ﺣﻜﻤﻬﺎ ،ﻭﺇﳚﺎ ﻋﻮﺽ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻠﻮﺍﻁ ،ﺇﺫ ﺍﻟﺸﺎﺭﻉ ﱂ ﳚﻌﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻋﻮﺿﹰﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﺟﻌﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻮﻁﺀ ﰲ ﺍﻟﻔﺮﺝ ﻋﻮﺿﺎﹰ ،ﻭﻫﻮ ﺍﳌﻬ ﺮ ﻣِﻦ ﺣﻴﺚ ﺍﳉﻤﻠﺔ ،ﲞﻼﻑ ﺍﻟﻠﻮﺍﻃﺔ. ﻗﻠﻨﺎ :ﺇﳕﺎ ﺟﻌﻞ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻋﻮﺿﺎﹰ ،ﺇﺫﺍ ﺍﺳﺘﻮﰱ ﺑﻌﻘﺪ ﺃﻭ ﺑﺸﺒﻬﺔ ﻋﻘﺪ ،ﻭﱂ ﳚﻌﻞ ﻟﻪ
٢٤ ﻋﻮﺿﹰﺎ ﺇﺫﺍ ﺍﺳﺘﻮﰱ ﺑﺰﱏ ﳏﺾ ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ .ﻭﱂ ﻳﻌﺮﻑ ﰲ ﺍﻹﺳﻼﻡ ﻗﻂ ﺃﻥ ﺐ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺮﻭﻥ ﻫﺬﺍ ﻗﺒﻴﺤﺎﹰ ،ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺯﺍﻧﻴﹰﺎ ﻗﻀﻰ ﻋﻠﻴﻪ ﺑﺎﳌﻬﺮ ﻟﻠﻤﺰﱏ ﺎ ،ﻭﻻ ﺭﻳ ﻋﺰ ﻭﺟﻞ ﻗﻴﻴﺢ. ﻓﺼﻞ
ﺐ ﻋﻠﻴﻬﺎ ﺭ ﺩ ﻣﺎ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﻛﺴﺐ ﺍﻟﺰﺍﻧﻴﺔ ﺇﺫﺍ ﻗﺒﻀﺘﻪ ،ﰒ ﺗﺎﺑﺖ ،ﻫﻞ ﳚ ﺐ ﳍﺎ ،ﺃﻡ ﺗﺼﺪﻕ ﺑﻪ؟ ﻗﺒﻀﺘﻪ ﺇﱃ ﺃﺭﺑﺎﺑﻪ ،ﺃﻡ ﻳﻄﻴ ﻗﻴﻞ :ﻫﺬﺍ ﻳﻨﺒﲎ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻋﻈﻴﻤﺔ ﻣِﻦ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ،ﻭﻫﻰ ﺃﻥ ﻣﻦ ﻗﺒﺾ ﻣﺎ ﻟﻴﺲ ﺽ ﻗﺪ ﺃﹸ ِﺧ ﹶﺬ ﺑﻐﲑ ﺭﺿﻰ ﺻﺎﺣﺒﻪ، ﻟﻪ ﻗﺒﻀﻪ ﺷﺮﻋﺎﹰ ،ﰒ ﺃﺭﺍﺩ ﺍﻟﺘﺨﻠ ﺺ ﻣﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺒﻮ ﻭﻻ ﺍﺳﺘﻮﰱ ﻋِﻮﺿﻪ ،ﺭﺩﻩ ﻋﻠﻴﻪ .ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﺭﺩﻩ ﻋﻠﻴﻪ ،ﻗﻀﻰ ﺑﻪ ﺩﻳﻨﹰﺎ ﻳﻌﻠﻤﻪ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﺐ ﺍﳊﻖ ﺛﻮﺍﺑﻪ ﺫﻟﻚ ،ﺭﺩﻩ ﺇﱃ ﻭﺭﺛﺘﻪ ،ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﺫﻟﻚ ،ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ ،ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺻﺎﺣ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﺎﻥ ﻟﻪ .ﻭﺇﻥ ﺃﰉ ﺇﻻ ﺃﻥ ﻳﺄﺧﺬ ﻣِﻦ ﺣﺴﻨﺎﺕ ﺍﻟﻘﺎﺑﺾ ،ﺍﺳﺘﻮﰱ ﻣﻨﻪ ﻧﻈ ﲑ ﻣﺎﻟﻪ، ﺏ ﺍﻟﺼﺪﻗﺔ ﻟﻠﻤﺘﺼﺪﻕ ﺎ ،ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﻭﻛﺎﻥ ﺛﻮﺍ ﺽ ﺑﺮﺿﻰ ﺍﻟﺪﺍﻓﻊ ﻭﻗﺪ ﺍﺳﺘﻮﰱ ﻋِﻮﺿﻪ ﺍﶈﺮﻡ ،ﻛﻤﻦ ﻋﺎﻭﺽ ﻋﻠﻰ ﲬﺮ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺒﻮ ﺐ ﺭ ﺩ ﺍﻟﻌﻮﺽ ﻋﻠﻰ ﺍﻟﺪﺍﻓﻊ ،ﻷﻧﻪ ﺃﺧﺮﺟﻪ ﺃﻭ ﺧﱰﻳﺮ ،ﺃﻭ ﻋﻠﻰ ﺯﱏ ﺃﻭ ﻓﺎﺣﺸﺔ ،ﻓﻬﺬﺍ ﻻ ﳚ ﲔ ﺍﻟﻌﻮﺽ ﻭﺍﳌﻌﻮﺽ ،ﻓﺈﻥ ﰲ ﺑﺈﺧﺘﻴﺎﺭﻩ ،ﻭﺍﺳﺘﻮﰱ ﻋﻮﺿﻪ ﺍﶈﺮﻡ ،ﻓﻼ ﳚﻮ ﺯ ﺃﻥ ﳚﻤﻊ ﻟﻪ ﺑ ﺫﻟﻚ ﺇﻋﺎﻧﺔ ﻟﻪ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ ،ﻭﺗﻴﺴﲑ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻰ ﻋﻠﻴﻪ .ﻭﻣﺎﺫﺍ ﻳﺮﻳﺪ ﺍﻟﺰﺍﱏ ﻭﻓﺎﻋﻞ ﺍﻟﻔﺎﺣﺸﺔ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻳﻨﺎﻝ ﻏﺮﺿﻪ ،ﻭﻳﺴﺘﺮِﺩ ﻣﺎﻟﻪ ،ﻓﻬﺬﺍ ﳑﺎ ﺗﺼﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﻍ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ ،ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﻐﺪﺭ .ﻭﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ،ﻭﻻ ﻳﺴﻮ ﹸ ﺃﻗﺒﺢ ﺍﻟﻘﺒﻴ ِﺢ ﺃﻥ ﻳﺴﺘﻮﰱ ﻋﻮﺿﻪ ﻣﻦ ﺍﳌﺰﱏ ﺎ ،ﰒ ﻳﺮﺟﻊ ﻓﻴﻤﺎ ﺃﻋﻄﺎﻫﺎ ﻗﻬﺮﺍﹰ ،ﻭﻗﺒﺢ ﻫﺬﺍ ﻣﺴﺘﻘﺮ ﰲ ﻓِﻄﺮ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ ،ﻓﻼ ﺗﺄﺗﻰ ﺑﻪ ﺷﺮﻳﻌﺔ ،ﻭﻟﻜﻦ ﻻ ﻳﻄﻴﺐ ﻟﻠﻘﺎﺑﺾ ﺃﻛﻠﻪ ،ﺑﻞ ﻫﻮ ﺧﺒﻴﺚ ﻛﻤﺎ ﺣﻜﻢ ﻋﻠﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻜﻦ ﺧﺒﺜﻪ ﳋﺒﺚ ﻣﻜﺴﺒﻪ ،ﻻ ﻟﻈﻠﻢ ﻣﻦ ﺃﺧﺬ ﻣﻨﻪ ،ﻓﻄﺮﻳ ﻖ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ،ﻭﲤﺎﻡ ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﺼﺪﻗﺔ ﺑﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺇﻟﻴﻪ ،ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻗﺪﺭ ﺣﺎﺟﺘﻪ ،ﻭﻳﺘﺼﺪﻕ ﺑﺎﻟﺒﺎﻗﻰ ،ﻓﻬﺬﺍ ﺣﻜ ﻢ ﻛﻞ ﻛﺴﺐ ﺧﺒﻴﺚ ﻟِﺨﺒﺚ ﻋﻮﺿﻪ ﻋﻴﻨﹰﺎ ﻛﺎﻥ ﺚ ﺏ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﺪﺍﻓﻊ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﺣﻜﻢ ﲞﺒ ِ ﺃﻭ ﻣﻨﻔﻌﺔ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﳊﻜﻢ ﲞﺒﺜﻪ ﻭﺟﻮ ﺐ ﺍﳊﺠﺎﻡ ،ﻭﻻ ﳚﺐ ﺭﺩﻩ ﻋﻠﻰ ﺩﺍﻓﻌﻪ. ﻛﺴ ِ
٢٥ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﻟﺪﺍﻓﻊ ﻣﺎﻟﹶﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻌﻮﺽ ﺍﶈﺮﻡ ﺩﻓﻊ ﻣﺎ ﻻ ﳚﻮ ﺯ ﺩﻓﻌﻪ ،ﺑﻞ ﺣﺠﺮ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺸﺎﺭﻉ ،ﻓﻠﻢ ﻳﻘﻊ ﻗﺒﻀﻪ ﻣﻮﻗﻌﻪ ،ﺑﻞ ﻭﺟﻮ ﺩ ﻫﺬﺍ ﺍﻟﻘﺒﺾ ﻛﻌﺪﻣﻪ ،ﻓﻴﺠﺐ ﺭﺩﻩ ﻋﻠﻰ ﺾ ﻟﻮﺍﺭﺛﻪ ﺑﺸﻰﺀ ،ﺃﻭ ﻷﺟﻨﱮ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺜﻠﺚ ،ﺃﻭ ﺗ ﱪْﻉ ﻣﺎﻟﻜﻪ ،ﻛﻤﺎ ﻟﻮ ﺗﱪﻉ ﺍﳌﺮﻳ ﺍﶈﺠﻮ ﺭ ﻋﻠﻴﻪ ﺑﻔﻠﺲ ،ﺃﻭ ﺳﻔﻪ ،ﺃﻭ ﺗﱪﻉ ﺍﳌﻀﻄ ﺮ ﺇﱃ ﻗﻮﺗﻪ ﺑﺬﻟﻚ ،ﻭﳓﻮ ﺫﻟﻚ .ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ ﺃﻧﻪ ﳏﺠﻮ ﺭ ﻋﻠﻴﻪ ﺷﺮﻋﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﺪﻓﻊ ﻓﻴﺠﺐ ﺭﺩﻩ. ﻉ ﳏﺾ ﱂ ﻳﻌﺎﻭﺽ ﻋﻠﻴﻪ، ﻗﻴﻞ :ﻫﺬﺍ ﻗﻴﺎﺱ ﻓﺎﺳﺪ ،ﻷﻥ ﺍﻟﺪﻓﻊ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺗﱪ ﻭﺍﻟﺸﺎﺭﻉ ﻗﺪ ﻣﻨﻌﻪ ﻣﻨﻪ ﻟﺘﻌﻠﻖ ﺣﻖ ﻏﲑﻩ ﺑﻪ ،ﺃﻭ ﺣﻖ ﻧﻔﺴﻪ ﺍﳌﻘﺪﻣﺔ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﺃﻣﺎ ﳓﻦ ﲔ ﳏﺮﻣﺔ ،ﻓﻘﺪ ﻗﺒﺾ ﻋﻮﺿﹰﺎ ﻓﻴﻪ ،ﻓﻬﻮ ﻗﺪ ﻋﺎﻭﺽ ﲟﺎﻟﻪ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﻣﻨﻔﻌﺔ ،ﺃﻭ ﺍﺳﺘﻬﻼﻙ ﻋ ٍ ﳏﺮﻣﺎﹰ ،ﻭﺃﻗﺒﺾ ﻣﺎ ﹰﻻ ﳏﺮﻣﺎﹰ ،ﻓﺎﺳﺘﻮﰱ ﻣﺎ ﻻ ﳚﻮﺯ ﺍﺳﺘﻴﻔﺎﺅﻩ ،ﻭﺑﺬﻝ ﻓﻴﻪ ﻣﺎ ﻻ ﳚﻮ ﺯ ﺑﺬﻟﹸﻪ، ﺾ ﻗﺒﺾ ﻣﺎ ﹰﻻ ﳏﺮﻣﺎﹰ ،ﻭﺍﻟﺪﺍﻓ ﻊ ﺍﺳﺘﻮﰱ ﻋِﻮﺿﹰﺎ ﳏﺮﻣﺎﹰ ،ﻭﻗﻀﻴ ﹸﺔ ﺍﻟﻌﺪﻝ ﺗﺮﺍ ﺩ ﺍﻟﻌﻮﺿﲔ، ﻓﺎﻟﻘﺎﺑ ﻟﻜﻦ ﻗﺪ ﺗﻌﺬﺭ ﺭ ﺩ ﺃﺣﺪﳘﺎ ،ﻓﻼ ﻳﻮﺟﺐ ﺭﺩ ﺍﻵﺧﺮ ﻣﻦ ﻏﲑ ﺭﺟﻮﻉ ﻋﻮﺿﻪ .ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ ﺍﳋﻤﺮ ﻗﺎﺋﻤﹰﺎ ﺑﻌﻴﻨﻪ ﱂ ﻳﺴﺘﻬﻠﻜﻪ ،ﺃﻭ ﺩﻓﻊ ﺇﻟﻴﻬﺎ ﺍﳌﺎﻝ ﻭﱂ ﻳﻔﺠﺮ ﺎ ،ﻭﺟﺐ ﺭ ﺩ ﺍﳌﺎﻝ ﰲ ﺾ. ﺍﻟﺼﻮﺭﺗﲔ ﻗﻄﻌﹰﺎ ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺒﺎﻃﻠﺔ ﺇﺫﺍ ﱂ ﻳﺘﺼﻞ ﺎ ﺍﻟﻘﺒ ﺾ ﻣﺎ ﻻ ﻯ ﺗﺄﺛﲑ ﳍﺬﺍ ﺍﻟﻘﺒﺾ ﺍﶈﺮﻡ ﺣﱴ ﺟﻌﻞ ﻟﻪ ﺣﺮﻣﺔ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻗﺒ ﻓﺈﻥ ﻗﻴﻞ :ﻭﺃ ﺾ ﺍﳌﺎﻝ ﻗﺒﻀﻪ ﺑﻐﲑ ﺣﻖ، ﻉ ﺷﺮﻋﹰﺎ ﻛﺎﳌﻤﻨﻮﻉ ﺣﺴﺎﹰ ،ﻓﻘﺎﺑ ﳚﻮﺯ ﻗﺒﻀﻪ ﲟﱰﻟﺔ ﻋﺪﻣﻪ ،ﺇﺫ ﺍﳌﻤﻨﻮ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳ ﺮﺩ ﻩ ﺇﱃ ﺩﺍﻓﻌﻪ؟ ﻗﻴﻞ :ﻭﺍﻟﺪﺍﻓﻊ ﻗﺒﺾ ﺍﻟﻌﲔ ،ﻭﺍﺳﺘﻮﰱ ﺍﳌﻨﻔﻌﺔ ﺑﻐﲑ ﺣﻖ ،ﻛﻼﳘﺎ ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﰲ ﺩﻓﻊ ﻣﺎ ﺹ ﻟﻠﱠﻪ ،ﻓﻜﻴﻒ ﻳﺨﺺ ﺃﺣﺪﳘﺎ ﻟﻴﺲ ﳍﻤﺎ ﺩﻓﻌﻪ ،ﻭﻗﺒﺾ ﻣﺎ ﻟﻴﺲ ﳍﻤﺎ ﻗﺒﻀﻪ ،ﻭﻛﻼﳘﺎ ﻋﺎ ٍ ﺕ ﻋﻠﻰ ﺍﻵﺧﺮ ﺍﻟﻌﻮﺽ ﻭﺍﳌﻌﻮﺽ. ﺑﺄﻥ ﳚﻤﻊ ﻟﻪ ﺑﲔ ﺍﻟﻌﻮﺽ ﻭﺍﳌﻌﻮﺽ ﻋﻨﻪ ،ﻭﻳﻔﻮ ﺕ ﺍﳌﻨﻔﻌﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺈﺧﺘﻴﺎﺭﻩ .ﻗﻴﻞ :ﻭﺍﻵﺧﺮ ﻓﻮﺕ ﺍﻟﻌﻮﺽ ﻋﻠﻰ ﻓﺈﻥ ﻗﻴﻞ :ﻫﻮ ﻓ ﻮ ﻧﻔﺴﻪ ﺑﺈﺧﺘﻴﺎﺭﻩ ،ﻓﻼ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﲝﻤﺪ ﺍﻟﻠﱠﻪ. ﻭﻗﺪ ﺗﻮﻗﻒ ﺷﻴﺨﻨﺎ ﰲ ﻭﺟﻮﺏ ﺭ ﺩ ﻋﻮﺽ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺍﶈﺮﻣﺔ ﻋﻠﻰ ﺑﺎﺫﻟﻪ ،ﺃﻭ ﺍﻟﺼﺪﻗﺔ ﺑﻪ ﰲ ﻛﺘﺎﺏ $ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ،#ﻭﻗﺎﻝ :ﺍﻟﺰﺍﱏ، ﺽ ﺍﶈﺮﻡ، ﻭﻣﺴﺘﻤﻊ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﻮﺡ ﻗﺪ ﺑﺬﻟﻮﺍ ﻫﺬﺍ ﺍﳌﺎ ﹶﻝ ﻋﻦ ﻃﻴﺐ ﻧﻔﻮﺳﻬﻢ ،ﻓﺎﺳﺘﻮﻓﻮﺍ ﺍﻟﻌﻮ ﻭﺍﻟﺘﺤﺮﱘ ﺍﻟﺬﻯ ﻓﻴﻪ ﻟﻴﺲ ﳊﻘﻬﻢ ،ﻭﺇﳕﺎ ﻫﻮ ﳊ ﻖ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﻗﺪ ﻓﺎﺗﺖ ﻫﺬﻩ ﺍﳌﻨﻔﻌ ﹸﺔ ﺑﺎﻟﻘﺒﺾ ،ﻭﺍﻷﺻﻮﻝ ﺗﻘﺘﻀﻰ ﺃﻧﻪ ﺇﺫﺍ ﺭﺩ ﺃﺣ ﺪ ﺍﻟﻌﻮﺿﲔ ،ﺭ ﺩ ﺍﻵﺧﺮ ،ﻓﺈﺫﺍ ﺗﻌﺬﺭ ﻋﻠﻰ
٢٦ ﺍﳌﺴﺘﺄﺟﺮ ﺭ ﺩ ﺍﳌﻨﻔﻌﺔ ﱂ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﳌﺎﻝ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺍﺳﺘﻮﻓﻴﺖ ﻣﻨﻔﻌﺘﻪ ﻋﻠﻴﻪ ﺿﺮﺭ ﰲ ﺃﺧﺬ ﻣﻨﻔﻌﺘﻪ ،ﻭﺃﺧﺬ ﻋﻮﺿﻬﺎ ﲨﻴﻌﹰﺎ ﻣﻨﻪ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻮﺽ ﲬﺮﹰﺍ ﺃﻭ ﻣﻴﺘﺔ ،ﻓﺈﻥ ﺗﻠﻚ ﻻ ﺿﺮﺭ ﻋﻠﻴﻪ ﰲ ﻓﻮﺍﺎ ،ﻓﺈﺎ ﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ ﻷﺗﻠﻔﻨﺎﻫﺎ ﻋﻠﻴﻪ ،ﻭﻣﻨﻔﻌﺔ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﻮﺡ ﻟﻮ ﱂ ﺗﻔﺖ ،ﻟﺘﻮﻓﺮﺕ ﻋﻠﻴﻪ ﲝﻴﺚ ﻛﺎﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺻﺮﻑ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﰲ ﺃﻣﺮ ﺁﺧﺮ ،ﺃﻋﲎ ﻣﻦ ﺻﺮﻑ ﺍﻟﻘﻮﺓ ﺍﻟﱴ ﻋﻤﻞ ﺎ .ﰒ ﺃﻭﺭﺩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺳﺆﺍﻻﹰ ،ﻓﻘﺎﻝ :ﻓﻴﻘﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻨﺒﻐﻰ ﺃﻥ ﺗﻘﻀﻮﺍ ﺎ ﺇﺫﺍ ﻃﺎﻟﺐ ﺑﻘﺒﻀﻬﺎ .ﻭﺃﺟﺎﺏ ﻋﻨﻪ ﺑﺄﻥ ﻗﺎﻝ :ﻗﻴﻞ :ﳓﻦ ﻻ ﻧﺄﻣﺮ ﺑﺪﻓﻌﻬﺎ ﻭﻻ ﺑﺮﺩﻫﺎ ﻛﻌﻘﻮﺩ ﺍﻟﻜﻔﺎﺭ ﺍﶈﺮﻣﺔ ،ﻓﺈﻢ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ﱂ ﳛﻜﻢ ﺑﺎﻟﻘﺒﺾ ،ﻭﻟﻮ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ ﺍﻟﻘﺒﺾ ﱂ ﻳﺤﻜﻢ ﺑﺎﻟﺮﺩ ،ﻭﻟﻜﻦ ﺍﳌﺴﻠﻢ ﲢﺮﻡ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻷﺟﺮﺓ ،ﻷﻧﻪ ﻛﺎﻥ ﻣﻌﺘﻘﺪﹰﺍ ﻟﺘﺤﺮﳝﻬﺎ ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﺇﺫﺍ ﻃﻠﺐ ﺍﻷﺟﺮﺓ ،ﻓﻘﻠﻨﺎ ﻟﻪ :ﺃﻧﺖ ﻓﺮﻃﺖ ﺣﻴﺚ ﺻﺮﻓﺖ ﻗﻮﺗﻚ ﰲ ﻋﻤﻞ ﳛﺮﻡ ،ﻓﻼ ﻳﻘﻀﻰ ﻟﻚ ﺑﺎﻷﺟﺮﺓ .ﻓﺈﺫﺍ ﻗﺒﻀﻬﺎ ،ﻭﻗﺎﻝ ﺍﻟﺪﺍﻓﻊ ﻫﺬﺍ ﺍﳌﺎﻝ: ﺖ ﺍﻗﻀﻮﺍ ﱃ ﺑﺮﺩﻩ ،ﻓﺈﱏ ﺃﻗﺒﻀﺘﻪ ﺇﻳﺎﻩ ﻋﻮﺿﹰﺎ ﻋﻦ ﻣﻨﻔﻌﺔ ﳏﺮﻣﺔ ،ﻗﻠﻨﺎ ﻟﻪ :ﺩﻓﻌﺘﻪ ﻣﻌﺎﻭﺿﺔ ﺭﺿﻴ ﺎ ،ﻓﺈﺫﺍ ﻃﻠﺒﺖ ﺍﺳﺘﺮﺟﺎﻉ ﻣﺎ ﺃﺧﺬ ،ﻓﺎﺭﺩﺩ ﺇﻟﻴﻪ ﻣﺎ ﺃﺧﺬﺕ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﰲ ﺑﻘﺎﺋﻪ ﻣﻌﻪ ﻣﻨﻔﻌﺔ، ﻓﻬﺬﺍ ﳏﺘﻤﻞ .ﻗﺎﻝ :ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫ ﺮ ﺍﻟﻘﻴﺎﺱ ،ﺭﺩﻫﺎ ﻷﺎ ﻣﻘﺒﻮﺿﺔ ﺑﻌﻘﺪ ﻓﺎﺳﺪ ،ﺍﻧﺘﻬﻰ. ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﺍﻟﻨﻀﺮ ،ﻓﻴﻤﻦ ﲪﻞ ﲬﺮﺍﹰ ،ﺃﻭ ﺧﱰﻳﺮﺍﹰ ،ﺃﻭ ﻣﻴﺘﺔ ﻟﻨﺼﺮﺍﱏ: ﺃﻛﺮ ﻩ ﺃﻛ ﹶﻞ ﻛﺮﺍﺋﻪ ،ﻭﻟﻜﻦ ﻳﻘﻀﻰ ﻟﻠﺤﻤﺎﻝ ﺑﺎﻟﻜﺮﺍﺀ .ﻭﺇﺫﺍ ﻛﺎﻥ ﳌﺴﻠﻢ ،ﻓﻬﻮ ﺃﺷ ﺪ ﻛﺮﺍﻫﺔ. ﻓﺎﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻋﻠﻰ ﺛﻼﺙ ﻃﺮﻕ. ﺇﺣﺪﺍﻫﺎ :ﺇﺟﺮﺍﺅﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ،ﻭﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ .ﻗﺎﻝ ﺍﺑ ﻦ ﺃﰉ ﻣﻮﺳﻰ: ﻭﻛﺮﻩ ﺃﲪﺪ ﺃﻥ ﻳﺆﺟﺮ ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﳊﻤﻞ ﻣﻴﺘﺔ ﺃﻭ ﺧﱰﻳﺮ ﻟﻨﺼﺮﺍﱏ .ﻓﺈﻥ ﻓﻌﻞ ،ﻗﻀﻰ ﻟﻪ ﻕ ﺑﻪ، ﺐ ﻟﻪ ،ﻭﻳﺘﺼ ﺪ ﺐ ﻟﻪ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻭﺟﻬﲔ .ﺃﻭﺟﻬﻬﻤﺎ :ﺃﻧﻪ ﻻ ﻳﻄﻴ ﺑﺎﻟﻜﺮﺍﺀ ،ﻭﻫﻞ ﻳﻄﻴ ﻭﻛﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻯ ،ﻗﺎﻝ :ﺇﺫﺍ ﺃﺟﺮ ﻧﻔﺴﻪ ﻣﻦ ﺭﺟﻞ ﰲ ﲪﻞ ﲬﺮ ،ﺃﻭ ﺧﱰﻳﺮ، ﺃﻭ ﻣﻴﺘﺔ ،ﻛﺮﻩ ؛ ﻧﺺ ﻋﻠﻴﻪ ،ﻭﻫﺬﻩ ﻛﺮﺍﻫﺔ ﲢﺮﱘ ،ﻷﻥ ﺍﻟﻨﱮ ج ﻟﻌﻦ ﺣﺎﻣﻠﻬﺎ .ﺇﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ،ﻓﻴﻘﻀﻰ ﻟﻪ ﺑﺎﻟﻜﺮﺍﺀ ،ﻭﻏﲑ ﳑﺘﻨﻊ ﺃﻥ ﻳﻘﻀﻰ ﻟﻪ ﺑﺎﻟﻜﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﳏﺮﻣﺎﹰ ،ﻛﺈﺟﺎﺭﺓ ﺍﳊﺠﺎﻡ ﺍﻧﺘﻬﻰ .ﻓﻘﺪ ﺻﺮﺡ ﻫﺆﻻﺀ ،ﺑﺄﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﻣﻊ ﻛﻮﺎ ﳏﺮﻣﺔ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ. ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻧﻴﺔ :ﺗﺄﻭﻳ ﹸﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﲟﺎ ﻳﺨﺎﻟﻒ ﻇﺎﻫﺮﻫﺎ ،ﻭﺟﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ ،ﻭﻫﻰ ﺃﻥ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﻻ ﺗﺼِﺢ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻰ ﰲ $ﺍﺮﺩ ،#ﻭﻫﻰ ﻃﺮﻳﻘﺔ
٢٧ ﺿﻌﻴﻔﺔ ،ﻭﻗﺪ ﺭﺟﻊ ﻋﻨﻬﺎ ﰲ ﻛﺘﺒﻪ ﺍﳌﺘﺄﺧﺮﺓ ،ﻓﺈﻧﻪ ﺻﻨﻒ $ﺍﺮﺩ #ﻗﺪﳝﹰﺎ. ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﲣﺮﻳ ﺞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﺻﺤﻴﺤﺔ ﻳﺴﺘﺤﻖ ﺎ ﺍﻷﺟﺮﺓ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻟﻠﻔﻌﻞ ﻭﺍﻷﺟﺮﺓ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻻ ﺗﺼﺢ ﺍﻹﺟﺎﺭﺓ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﺎ ﺃﺟﺮﺓ ﻭﺇﻥ ﲪﻞ .ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻴﺎﺱ ﻗﻮﻟﻪ ﰲ ﺍﳋﻤﺮ :ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﹸﻬﺎ ،ﻭﲡﺐ ﺡ ﺇﺭﺍﻗﺘﻬﺎ .ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ :ﺇﺫﺍ ﺃﺳﻠﻢ ﻭﻟﻪ ﲬﺮ ﺃﻭ ﺧﻨﺎﺯﻳﺮ ﺗﺼﺐ ﺍﳋﻤﺮ ،ﻭﺗﺴﺮ ﺍﳋﻨﺎﺯﻳﺮ ،ﻭﻗﺪ ﺣﺮﻣﺎ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻗﺘﻠﻬﺎ ،ﻓﻼ ﺑﺄﺱ .ﻓﻘﺪ ﻧﺺ ﺃﲪﺪ ،ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﹸﻬﺎ، ﺺ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﻨﺼﻮﺭ :ﺃﻧﻪ ﻳﻜﺮﻩ ﺃﻥ ﻳﺆﺍﺟﺮ ﻧﻔﺴﻪ ﻟﻨﻄﺎﺭﺓ ﻛﺮﻡ ﻟﻨﺼﺮﺍﱏ ،ﻷﻥ ﻭﻷﻧﻪ ﻗﺪ ﻧ ﺃﺻﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﳋﻤﺮ ،ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﺎﻉ ﻟﻐﲑ ﺍﳋﻤﺮ ،ﻓﻘﺪ ﻣﻨﻊ ﻣﻦ ﺇﺟﺎﺭﺓ ﻧﻔﺴﻪ ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻰ ﰲ $ﺗﻌﻠﻴﻘﻪ #ﻭﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ،ﻭﺍﳌﻨﺼﻮﺭ ﻋﻨﺪﻫﻢ :ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺨﺮﺟﺔ ،ﻭﻫﻰ ﻋﺪ ﻡ ﺍﻟﺼﺤﺔ ،ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺃﺟﺮﺓ ،ﻭﻻ ﻳﻘﻀﻰ ﻟﻪ ﺎ، ﺐ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﰉ ﻳﻮﺳﻒ ،ﻭﳏﻤﺪ .ﻭﻫﺬﺍ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﻋﻠﻰ ﲪﻠﻬﺎ ﺇﱃ ﻭﻫﻰ ﻣﺬﻫ ﺑﻴﺘﻪ ﻟﻠﺸﺮﺏ ﺃﻭ ﻷﻛﻞ ﺍﳋﱰﻳﺮ ،ﺃﻭ ﻣﻄﻠﻘﺎﹰ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮﻩ ﳊﻤﻠﻬﺎ ِﻟﻴﺮﻳﻘﻬﺎ ،ﺃﻭ ﻟﻴﻨﻘﻞ ﺍﳌﻴﺘﺔ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻟﺌﻼ ﻳﺘﺄﺫﱠﻯ ﺎ ،ﻓﺈﻥ ﺍﻹﺟﺎﺭﺓ ﲡﻮ ﺯ ﺣﻴﻨﺌﺬ ﻷﻧﻪ ﻋﻤﻞ ﻣﺒﺎﺡ ،ﻟﻜﻦ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺟﺮﺓ ﺟﻠﺪ ﺍﳌﻴﺘﺔ ﱂ ﺗﺼﺢ ،ﻭﺍﺳﺘﺤﻖ ﺃﺟﺮﺓ ﺍﳌﺜﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﻠﺦ ﺍﳉﻠﺪ ﻭﺃﺧﺬﻩ ،ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻫﺬﺍ ﻗﻮﻝ ﺷﻴﺨﻨﺎ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ .ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻧﻪ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ .ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻓﻤﺬﻫﺒﻪ ﻛﺎﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﱃ ،ﺃﻧﻪ ﺗﺼﺢ ﺍﻹﺟﺎﺭﺓ ،ﻭﻳﻘﻀﻰ ﻟﻪ ﺑﺎﻷﺟﺮﺓ ،ﻭﻣﺄﺧﺬﻩ ﰲ ﺫﻟﻚ ،ﺃﻥ ﺍﳊﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻠﻘﹰﺎ ،ﱂ ﻳﻜﻦ ﺲ ﲪﻞ ﺍﳋﻤﺮ ،ﻓﺬﻛﺮﻩ ﻭﻋﺪ ﻡ ﺫﻛﺮﻩ ﺳﻮﺍﺀ ،ﻭﻟﻪ ﺃﻥ ﳛﻤﻞ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑﻩ ﺍﳌﺴﺘﺤﻖ ﻧﻔ ﻛﺨﻞ ﻭﺯﻳﺖ ،ﻭﻫﻜﺬﺍ ﻗﺎﻝ :ﻓﻴﻤﺎ ﻟﻮ ﺃﺟﺮﻩ ﺩﺍﺭﻩ ،ﺃﻭ ﺣﺎﻧﻮﺗﻪ ﻟﻴﺘﺨﺬﻫﺎ ﻛﻨﻴﺴﺔ ،ﺃﻭ ﻟﺒﻴﻊ ﻓﻴﻬﺎ ﺍﳋﻤﺮ ،ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻯ :ﻻ ﻓﺮﻕ ﻋﻨﺪ ﺃﰉ ﺣﻨﻴﻔﺔ ﺑﲔ ﺃﻥ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﺒﻴ ﻊ ﻓﻴﻬﺎ ﺍﳋﻤﺮ، ﺼﺢ ،ﻷﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺑﻌﻘﺪ ﺃﻭ ﻻ ﻳﺸﺘﺮﻁ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﻴ ﻊ ﻓﻴﻪ ﺍﳋﻤﺮ :ﺃﻥ ﺍﻹﺟﺎﺭﺓ ﺗ ِ ﺍﻹﺟﺎﺭﺓ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﺇﻥ ﺷﺮﻁ ﺫﻟﻚ ،ﻷﻥ ﻟﻪ ﺃﻥ ﻻ ﻳﺒﻴ ﻊ ﻓﻴﻪ ﺍﳋﻤﺮ ،ﻭﻻ ﻳﺘﺨﺬ ﺍﻟﺪﺍﺭ ﻛﻨﻴﺴﺔ ،ﻭﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻷﺟﺮﺓ ﺑﺎﻟﺘﺴﻠﻴﻢ ﰲ ﺍﳌﺪﺓ ،ﻓﺈﺫﺍ ﱂ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻛﺎﻥ ﺫﻛﺮﻫﺎ ﻭﺗﺮﻛﻬﺎ ﺳﻮﺍﺀ ،ﻛﻤﺎ ﻟﻮ ﺍﻛﺘﺮﻯ ﺩﺍﺭﹰﺍ ﻟﻴﻨﺎﻡ ﻓﻴﻬﺎ ﺃﻭ ﻟﻴﺴﻜﻨﻬﺎ ،ﻓﺈﻥ ﻼ ﻟﻴﺤﻤﻞ ﺍﻷﺟﺮﺓ ﺗﺴﺘﺤﻖ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ،ﻭﻛﺬﺍ ﻳﻘﻮﻝ :ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﺭﺟ ﹰ ﲬﺮﹰﺍ ﺃﻭ ﻣﻴﺘﺔ ،ﺃﻭ ﺧﱰﻳﺮﹰﺍ :ﺃﻧﻪ ﻳﺼﺢ ،ﻷﻧﻪ ﻻ ﻳﺘﻌﲔ ﲪﻞ ﺍﳋﻤﺮ ،ﺑﻞ ﻟﻮ ﲪﻠﻪ ﺑﺪﻟﹶﻪ ﻋﺼﲑﹰﺍ
٢٨ ﺍﺳﺘﺤﻖ ﺍﻷﺟﺮﺓ ،ﻓﻬﺬﺍ ﺍﻟﺘﻘﻴﻴ ﺪ ﻋﻨﺪﻫﻢ ﻟﻐﻮ ،ﻓﻬﻮ ﲟﱰﻟﺔ ﺍﻹﺟﺎﺭﺓ ﺍﳌﻄﻠﻘﺔ ،ﻭﺍﳌﻄﻠﻘﺔ ﻋﻨﺪﻩ ﺟﺎﺋﺰﺓ .ﻭﺇﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻥ ﺍﳌﺴﺘﺄﺟﺮ ﻳﻌﺼﻰ ﻓﻴﻬﺎ ،ﻛﻤﺎ ﳚﻮﺯ ﺑﻴ ﻊ ﺍﻟﻌﺼﲑ ﳌﻦ ﻳﺘﺨﺬﻩ ﲬﺮﺍﹰ ،ﰒ ﺇﻧﻪ ﻛﺮﻩ ﺑﻴﻊ ﺍﻟﺴﻼﺡ ﰲ ﺍﻟﻔﺘﻨﺔ .ﻗﺎﻝ :ﻷﻥ ﺍﻟﺴﻼﺡ ﻣﻌﻤﻮﻝ ﻟﻠﻘﺘﺎﻝ ﻻ ﻳﺼﻠﺢ ﻟﻐﲑﻩ ،ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺧﺎﻟﻔﻮﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ ،ﻭﻗﺎﻟﻮﺍ :ﻟﻴﺲ ﺍﳌﻘﻴﺪ ﻛﺎﳌﻄﻠﻖ ،ﺑﻞ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻌﻘﻮ ﺩ ﻋﻠﻴﻬﺎ ﻫﻰ ﺍﳌﺴﺘﺤﻘﺔﹸ ،ﻓﺘﻜﻮﻥ ﻫﻰ ﺍﳌﻘﺎﺑﻠﺔ ﺑﺎﻟﻌﻮﺽ ،ﻭﻫﻰ ﻣﻨﻔﻌﺔ ﳏﺮﻣﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻤﺴﺘﺄﺟﺮ ﺃﻥ ﻳﻘﻴﻢ ﻏﲑﻫﺎ ﻣﻘﺎﻣﻬﺎ ،ﻭﺃﻟﺰﻣﻮﻩ ﻓﻴﻤﺎ ﻟﻮ ﺍﻛﺘﺮﻯ ﺩﺍﺭﹰﺍ ﻟِﻴﺘﺨﺬﻫﺎ ﻣﺴﺠﺪﺍﹰ ،ﻓﺈﻧﻪ ﺤ ﻖ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﳌﻌﻘﻮ ِﺩ ﻋﻠﻴﻪ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﻪ ﺃﺑﻄﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺎ ﺍﻗﺘﻀﺖ ﻳﺴﺘ ِ ﻓﻌ ﹶﻞ ﺍﻟﺼﻼﺓ ،ﻭﻫﻰ ﻻ ﺗﺴﺘﺤ ﻖ ﺑﻌﻘﺪ ﺇﺟﺎﺭﺓ. ﻭﻧﺎﺯﻋﻪ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻗﺎﻟﻮﺍ :ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻥ ﺻ ﺮ ﺍﳋﻤﺮ ﱮ ج ﻟﻌﻦ ﻋﺎ ِ ﺍﳌﺴﺘﺄﺟﺮ ﻳﻨﺘﻔﻊ ﺎ ﰲ ﳏﺮﻡ ،ﺣﺮﻣﺖ ﺍﻹﺟﺎﺭﺓ ،ﻷﻥ ﺍﻟﻨ ﺼ ﺮ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﺬﻩ ﲬﺮﺍﹰ، ﺼﺮ ﻋﺼﲑﺍﹰ ،ﻭﻟﻜﻦ ﳌﺎ ﻋﻠﻢ ﺃﻥ ﺍﳌﻌﺘ ِ ﻭﻣﻌﺘﺼﺮﻫﺎ ،ﻭﺍﻟﻌﺎﺻﺮ ﺇﳕﺎ ﻳﻌ ِ ﻓﻴﻌﺼﺮﻩ ﻟﻪ ،ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻨﺔ. ﺨﻄﹸﻪ ﺍﻟﱠﻠ ﻪ ﻭﻳﺒﻐﻀﻪ ،ﻭﻳﻠﻌ ﻦ ﻓﺎﻋﻠﻪ، ﺴ ﻗﺎﻟﻮﺍ :ﻭﺍﻳﻀﹰﺎ ﻓﺈﻥ ﰲ ﻫﺬﺍ ﻣﻌﺎﻭﻧﺔ ﻋﻠﻰ ﻧﻔﺲ ﻣﺎ ﻳ ﻓﺄﺻﻮ ﹸﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ ﺗﻘﺘﻀﻰ ﲢﺮﳝﻪ ﻭﺑﻄﻼﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ ،ﻭﺳﻴﺄﺗﻰ ﻣﺰﻳﺪ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﻜﻤﻪ ج ﺑﺘﺤﺮﱘ ﺍﻟﻌﻴﻨﺔ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ. ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺍﻷﺷﺒ ﻪ ﻃﺮﻳﻘ ﹸﺔ ﺍﺑﻦ ﻣﻮﺳﻰ ،ﻳﻌﲎ ﺃﻧﻪ ﻳﻘﻀﻰ ﻟﻪ ﺑﺎﻷﺟﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺏ ﺇﱃ ﺏ ﺇﱃ ﻣﻘﺼﻮﺩ ﺃﲪﺪ ،ﻭﺃﻗﺮ ﺐ ﻟﻪ ﺃﻛﻠﹸﻬﺎ .ﻗﺎﻝ :ﻓﺈﺎ ﺃﻗﺮ ﺍﳌﻨﻔﻌﺔ ﳏﺮﻣﺔ ،ﻭﻟﻜﻦ ﻻ ﻳﻄﻴ ﺍﻟﻘﻴﺎﺱ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻨﱮ ج ﻟﻌﻦ ﻋﺎﺻﺮ ﺍﳋﻤﺮ ،ﻭﻣﻌﺘﺼﺮﻫﺎ ،ﻭﺣﺎ ِﻣﻠﹶﻬﺎ ﻭﺍﶈﻤﻮﻟﺔ ﺇﻟﻴﻪ. ﻓﺎﻟﻌﺎﺻﺮ ﻭﺍﳊﺎﻣِﻞ ،ﻗﺪ ﻋﺎﻭﺿﺎ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ﺗﺴﺘﺤﻖ ﻋﻮﺿﺎﹰ ،ﻭﻫﻰ ﻟﻴﺴﺖ ﳏﺮﻣ ﹰﺔ ﰲ ﻧﻔﺴﻬﺎ، ﻭﺇﳕﺎ ﺣ ﺮﻣﺖ ﺑﻘﺼﺪ ﺍﳌﻌﺘﺼﺮ ﻭﺍﳌﺴﺘﺤﻤﻞ ،ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﺑﺎﻉ ﻋﻨﺒﹰﺎ ﻭﻋﺼﲑﹰﺍ ﳌﻦ ﻳﺘﺨﺬﻩ ﲬﺮﺍﹰ ،ﻭﻓﺎﺕ ﺍﻟﻌﺼ ﲑ ﻭﺍﳋﻤﺮ ﰲ ﻳﺪ ﺍﳌﺸﺘﺮﻯ ،ﻓﺈﻥ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﻻ ﻳﺬﻫﺐ ﳎﺎﻧﺎﹰ ،ﺑﻞ ﻳﻘﻀﻰ ﻟﻪ ﺑﻌﻮﺿﻪ .ﻛﺬﻟﻚ ﻫﻨﺎ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱴ ﻭﻓﺎﻫﺎ ﺍﳌﺆﺟﺮ ﻻ ﺗﺬﻫﺐ ﳎﺎﻧﺎﹰ ،ﺑﻞ ﻳﻌﻄﻰ ﺑﺪﳍﺎ ،ﻓﺈﻥ ﻉ ﺎ ﺇﳕﺎ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﳌﺴﺘﺄﺟﺮ ،ﻻ ﻣﻦ ﺟﻬﺔ ﺍﳌﺆﺟﺮ ،ﻓﺈﻧﻪ ﻟﻮ ﲪﻠﻬﺎ ﲢﺮﱘ ﺍﻻﻧﺘﻔﺎ ِ ﻟﻺﺭﺍﻗﺔ ،ﺃﻭ ﻹﺧﺮﺍﺟﻬﺎ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﺧﺸﻴﺔ ﺍﻟﺘﺄﺫﻯ ﺎ ،ﺟﺎﺯ .ﰒ ﳓﻦ ﳓﺮﻡ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ﳊﻖ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﳊﻖ ﺍﳌﺴﺘﺄﺟﺮ ﻭﺍﳌﺸﺘﺮﻯ ،ﲞﻼﻑ ﻣﻦ ﺍﺳﺘﺆﺟﺮ ﻟﻠﺰﱏ ﺃﻭ ﺍﻟﺘﻠﻮﻁ ﺃﻭ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﺴﺮﻗﺔ ،ﻓﺈﻥ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﳏﺮﻡ ﻷﺟﻞ ﻗﺼﺪ ﺍﳌﺴﺘﺄﺟﺮ ،ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﺑﺎﻉ ﻣﻴﺘﺔ
٢٩ ﺃﻭ ﲬﺮﺍﹰ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﻀﻰ ﻟﻪ ﺑﺜﻤﻨﻬﺎ ،ﻷﻥ ﻧﻔﺲ ﻫﺬﻩ ﺍﻟﻌﲔ ﳏﺮﻣﺔ ،ﻭﻛﺬﻟﻚ ﻻ ﻳﻘﻀﻰ ﻟﻪ ﺑﻌﻮﺽ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺍﶈﺮﻣﺔ. ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻣﺜ ﹸﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ،ﻭﺍﳉﻌﺎﻟﺔ ،ﻳﻌﲎ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ، ﻻ ﺗﻮﺻﻒ ﺑﺎﻟﺼﺤﺔ ﻣﻄﻠﻘﺎﹰ ،ﻭﻻ ﺑﺎﻟﻔﺴﺎﺩ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻳﻘﺎﻝ :ﻫﻰ ﺻﺤﻴﺤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﺴﺘﺄﺟﺮ ،ﲟﻌﲎ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻌﻮﺽ ،ﻭﻓﺎﺳﺪﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺟﲑ ،ﲟﻌﲎ ﺃﻧﻪ ﳛﺮﻡ ﻋﻠﻴﻪ ﺺ ﺃﲪﺪ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﻉ ﺑﺎﻷﺟﺮ ،ﻭﳍﺬﺍ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻧﻈﺎﺋﺮ .ﻗﺎﻝ :ﻭﻻ ﻳﻨﺎﰱ ﻫﺬﺍ ﻧ ﺍﻻﻧﺘﻔﺎ ﻧﻄﺎﺭﺓ ﻛﺮﻡ ﺍﻟﻨﺼﺮﺍﱏ ،ﻓﺈﻧﺎ ﻧﻨﻬﺎﻩ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﻋﻦ ﻋﻮﺿﻪ ،ﰒ ﻧﻘﻀﻰ ﻟﻪ ﺑﻜﺮﺍﺋﻪ ،ﻗﺎﻝ: ﻭﻟﻮ ﱂ ﻳﻔﻌﻞ ﻫﺬﺍ ،ﻟﻜﺎﻥ ﰲ ﻫﺬﺍ ﻣﻨﻔﻌﺔ ﻋﻈﻴﻤ ﹲﺔ ﻟﻠﻌﺼﺎﺓ ،ﻓﺈﻥ ﻛﻞ ﻣﻦ ﺍﺳﺘﺄﺟﺮﻭﻩ ﻋﻠﻰ ﻋﻤﻞ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺣﺼﻠﻮﺍ ﻏﺮﺿﻬﻢ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﱂ ﻳﻌﻄﻮﻩ ﺷﻴﺌﺎﹰ ،ﻭﻭﺟﺐ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﺃﺧﺬ ﻣﻨﻬﻢ ،ﻛﺎﻥ ﺫﻟﻚ ﺃﻋﻈ ﻢ ﺍﻟﻌﻮﻥ ﳍﻢ ،ﻭﻟﻴﺴﻮﺍ ﺑﺄﻫ ٍﻞ ﺃﻥ ﻳﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﻼ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﲝﺎﻝ ،ﻳﻌﲎ ﻛﺎﻟﺰﺍﻧﻴﺔ ،ﻭﺍﳌﻐﲎ ،ﻭﺍﻟﻨﺎﺋﺤﺔ، ﺫﻟﻚ ،ﲞﻼﻑ ﻣﻦ ﺳﻠﱠﻢ ﺇﻟﻴﻬﻢ ﻋﻤ ﹰ ﻓﺈﻥ ﻫﺆﻻﺀ ﻻ ﻳﻘﻀﻰ ﳍﻢ ﺑﺄﺟﺮﺓ ،ﻭﻟﻮ ﻗﺒﻀﻮﺍ ﻣﻨﻬﻢ ﺍﳌﺎﻝ ،ﻓﻬﻞ ﻳﻠﺰﻣﻬﻢ ﺭﺩﻩ ﻋﻠﻴﻬﻢ ،ﺃﻡ ﻳﺘﺼﺪﻗﻮﻥ ﺑﻪ؟ ﻓﻘﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻣﺴﺘﻮﰱ ﰲ ﺫﻟﻚ ،ﻭﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻬﻢ ﺭﺩﻩ، ﺐ ﳍﻢ ﺃﻛﻠﻪ ،ﻭﺍﻟﻠﱠﻪ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ. ﻭﻻ ﻳﻄﻴ ﻓﺼﻞ
ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ :ﺣﻠﻮﺍﻥ ﺍﻟﻜﺎﻫﻦ .ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻻ ﺧﻼﻑ ﰲ ﺣﻠﻮﺍﻥ ﺍﻟﻜﺎﻫﻦ ﺃﻧﻪ ﻣﺎ ﻳﻌﻄﺎﻩ ﻋﻠﻰ ﻛﻬﺎﻧﺘﻪ ،ﻭﻫﻮ ﻣِﻦ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺍﳊﻠﻮﺍﻥ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ: ﺍﻟﻌﻄﻴﺔ .ﻗﺎﻝ ﻋﻠﻘﻤ ﹸﺔ: )(١ ﺕ ﻗﹶﺎِﺋﻠﹸﻪ ﺸ ﻌ ﺮ ﺇ ﹾﺫ ﻣﺎ ﹶﻓ ﻤ ﻦ ﺭ ﺟ ﹲﻞ ﹶﺃ ﺣﻠﹸﻮ ﻩ ﺭﺣﻠﻰ ﻭﻧﺎﹶﻗﺘِﻰ ﻳﺒﻠﱢ ﹸﻎ ﻋﻨﻰ ﺍﻟ ﺍﻧﺘﻬﻰ. ﻭﲢﺮ ﱘ ﺣﻠﻮﺍﻥ ﺍﻟﻜﺎﻫﻦ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﲢﺮﱘ ﺣﻠﻮﺍﻥ ﺍﳌﻨﺠﻢ ،ﻭﺍﻟﺰﺍﺟﺮ ،ﻭﺻﺎﺣﺐ ﺍﻟﻘﹸﺮﻋﺔ ﺍﻟﱴ ﻫﻰ ﺷﻘﻴﻘﺔ ﺍﻷﺯﻻﻡ ،ﻭﺿﺎﺭﺑﺔ ﺍﳊﺼﺎ ،ﻭﺍﻟﻌﺮﺍﻑ ،ﻭﺍﻟ ﺮﻣﺎﻝ ﻭﳓﻮﻫﻢ ﳑﻦ ﺗﻄﻠﺐ ﻣﻨﻬﻢ ﱮ ج ﻋﻦ ﺇﺗﻴﺎﻥ ﺍﻟﻜﻬﺎﻥِ ،ﻭﺃﺧﱪ ﺃﻥ $ :ﻣ ﻦ ﹶﺃﺗﻰ ﻋﺮﺍﻓﹰﺎ ﺍﻷﺧﺒﺎ ﺭ ﻋﻦ ﺍﳌﻐﻴﺒﺎﺕ ،ﻭﻗﺪ ﻰ ﺍﻟﻨ ) (١ﺩﻳﻮﺍﻥ ﻋﻠﻘﻤﺔ ﺹ ١٣١ﻭﺍﻟﻠﺴﺎﻥ :ﺟﻼ.
٣٠ ﺐ ﺃﻥ ﺍﻹﳝﺎ ﹶﻥ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﳏﻤ ﺪ ﺼﺪﻗﻪ ﲟﺎ ﻳﻘﹸﻮﻝﹸ ،ﹶﻓ ﹶﻘ ﺪ ﹶﻛﻔﹶﺮ ِﺑﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ج (١)#ﻭﻻ ﺭﻳ ﹶﻓ ﺼﺪﻕ ج ،ﻭﲟﺎ ﳚﻰﺀ ﺑﻪ ﻫﺆﻻﺀ ،ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻗﺪ ﻳ ﺃﳛﺎﻧﺎﹰ ،ﻓﺼِﺪﻗﹸﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﺬﺑﻪ ﻗﻠﻴ ﹲﻞ ﻣﻦ ﻛﺜﲑ ،ﻭﺷﻴﻄﺎﻧﻪ ﺍﻟﺬﻯ ﻳﺄﺗﻴﻪ ﺑﺎﻷﺧﺒﺎﺭ ﻻ ﺑﺪ ﻟﻪ ﻯ ﺑﻪ ﺍﻟﻨﺎﺱ ،ﻭﻳﻔﺘﻨﻬﻢ ﺑﻪ. ﺼ ﺪﻗﹶﻪ ﺃﺣﻴﺎﻧﹰﺎ ِﻟﻴﻐﻮ ﺃﻥ ﻳ ﺱ ﻣﺴﺘﺠﻴﺒﻮﻥ ﳍﺆﻻﺀ ،ﻣﺆﻣﻨﻮﻥ ﻢ ،ﻭﻻ ﺳﻴﻤﺎ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ، ﻭﺃﻛﺜ ﺮ ﺍﻟﻨﺎ ِ ﳉﻬﺎﻝِ ،ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﺃﻫﻞ ﺍﻟﺒﻮﺍﺩﻯ ،ﻭﻣﻦ ﻻ ِﻋ ﹾﻠ ﻢ ﳍﻢ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ،ﻓﻬﺆﻻﺀ ﻛﺎﻟﺴﻔﻬﺎﺀ ،ﻭﺍ ﹸ ﺴﻦ ﺍﻟﻈ ﻦ ﺑﺄﺣﺪﻫﻢ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺸﺮﻛﹰﺎ ﻛﺎﻓﺮﹰﺍ ﺑﺎﻟﻠﱠﻪ ﺤِ ﻫﻢ ﺍﳌﻔﺘﻮﻧﻮﻥ ﻢ ،ﻭﻛﺜ ﲑ ﻣﻨﻬﻢ ﻳ ﲰ ﻌﻨﺎ ﻣﻦ ﺫﻟﻚ ﻛﹶﺜﲑﺍﹰ، ﺲ ﺩﻋﺎﺀﻩ .ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻭ ِ ﳎﺎﻫﺮﹰﺍ ﺑﺬﻟﻚ ،ﻭﻳﺰﻭﺭﻩ ،ﻭﻳﻨﺬﺭ ﻟﻪ ،ﻭﻳﻠﺘ ِﻤ ﺐ ﻫﺬﺍ ﻛﻠﻪ ﺧﻔﺎ ُﺀ ﻣﺎ ﺑﻌﺚ ﺍﻟﻠﱠﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻋﻠﻰ ﻫﺆﻻﺀ ﻭﺳﺒ ﻭﺃﻣﺜﺎﳍﻢ﴿ ،ﻭ ﻣ ﻦ ﱂ ﳚﻌﻞ ﺍﻟﱠﻠ ﻪ ﻟﻪ ﻧﻮﺭﹰﺍ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻧﻮﺭ﴾ ]ﺍﻟﻨﻮﺭ ،[٤٠ :ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻟﻠﻨﱮ ج :ﺇ ﱠﻥ ﻫﺆﻻ ِﺀ ﻳﺤﺪﺛﻮﻧﻨﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺑﺎﻷﻣﺮ ،ﻓﻴﻜﻮ ﹸﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ، ﺸﻴﺎﻃِﲔ ،ﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ِﺇﹶﻟﻴﻬِﻢ ﺍﻟ ﹶﻜِﻠ ﻤ ﹶﺔ ﺗﻜﹸﻮ ﹸﻥ ﺣﻘﹰﺎ ﻓﹶﻴﺰِﻳﺪﻭﻥ ﻫ ﻢ ﻚ ِﻣ ﻦ ِﺟ ﻬ ِﺔ ﺍﻟ ﻓﺄﺧﱪﻫﻢ ﺃ ﱠﻥ ﺫِﻟ ﻚ ﺍﻟ ﹶﻜِﻠ ﻤ ِﺔ. ﺼ ﺪﻗﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﺟ ِﻞ ِﺗ ﹾﻠ ﻣﻌﻬﺎ ﻣﺎﺋﹶﺔ ﹶﻛ ﹾﺬﺑ ٍﺔ) (٢ﹶﻓﻴ ﺏ ﺍﳌﻼﺣﻢ ،ﻓﺮ ﱠﻛﺒﻮﺍ ﻣﻼ ِﺣﻤﻬﻢ ﻣﻦ ﺃﺷﻴﺎﺀ. ﻭﺃﻣﺎ ﺃﺻﺤﺎ ﺃﺣﺪﻫﺎ :ﻣﻦ ﺃﺧﺒﺎ ِﺭ ﺍﻟﻜﻬﺎﻥ. ﲔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ. ﻭﺍﻟﺜﺎﱏ :ﻣﻦ ﺃﺧﺒﺎ ٍﺭ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﻟﻔﺔ ﻣﺘﻮﺍﺭﺛﺔ ﺑ ﻼ. ﻭﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﺃﻣﻮﺭ ﺃ ﺧﺒ ﺮ ﻧﺒﻴﻨﺎ ج ﺎ ﲨﻠﺔ ﻭﺗﻔﺼﻴ ﹰ ﻭﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﺃﻣﻮﺭ ﺃﺧﱪ ﺎ ﻣﻦ ﻟﻪ ﻛﺸﻒ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ. ﻭﺍﳋﺎﻣﺲ :ﻣﻦ ﻣﻨﺎﻣﺎﺕ ﻣﺘﻮﺍﻃﺌﺔ ﻋﻠﻰ ﺃﻣﺮ ﻛﹸﻠﻰ ﻭﺟﺰﺋﻰ .ﻓﺎﳉﺰﺋﻰ :ﻳﺬﻛﺮﻭﻧﻪ ﺑﻌﻴﻨﻪ ﻭﺍﻟﻜﹸﻠﻰ :ﻳﻔﺼﻠﻮﻧﻪ ﲝﺪﺱ ﻭﻗﺮﺍﺋﻦ ﺗﻜﻮﻥ ﺣﻘﹰﺎ ﺃﻭ ﺗﻘﺎﺭﺏ. ﻭﺍﻟﺴﺎﺩﺱ :ﻣِﻦ ﺍﺳﺘﺪﻻﻝ ﺑﺂﺛﺎﺭ ﻋﻠﻮﻳﺔ ﺟﻌﻠﻬﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻼﻣﺎﺕ ﻭﺃﺩﻟﺔ ﻭﺃﺳﺒﺎﺑﹰﺎ ﳊﻮﺍﺩﺙ ﺃﺭﺿﻴﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺃﻛﺜ ﺮ ﺍﻟﻨﺎﺱ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺳﺪﻯ ﻭﻻ ﻋﺒﺜﹰﺎ. ﻭﺭﺑﻂ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻌﺎ ﹶﱂ ﺍﻟﻌﻠﻮﻯ ﺑﺎﻟﺴﻔﻠﻰ ،ﻭﺟﻌﻞ ﻋﻠﻮﻳﻪ ﻣﺆﺛﺮﹰﺍ ﰲ ﺳﻔﻠﻴﻪ ﺩﻭﻥ ﺍﻟﻌﻜﺲِ، ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤٢٩/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٨٦ ،١٨٥/١٠ﻭﻣﺴﻠﻢ ).(٢٢٢٨
٣١ ﻓﺎﻟﺸﻤﺲ ،ﻭﺍﻟﻘﻤ ﺮ ﻻ ﻳﻨﻜﺴﻔﺎﻥ ﳌﻮﺕ ﺃﺣﺪ ﻭﻻ ﳊﻴﺎﺗﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺴﻮﻓﹸﻬﻤﺎ ﻟِﺴﺒﺐ ﺷﺮ ﳛﺪﺙ ﰲ ﺍﻷﺭﺽ ،ﻭﳍﺬﺍ ﺷﺮﻉ ﺳﺒﺤﺎﻧﻪ ﺗﻐﻴ ﲑ ﺍﻟﺸ ِﺮ ﻋﻨﺪ ﻛﹸﺴﻮﻓﻬﻤﺎ ﲟﺎ ﻳﺪﻓﻊ ﺫﻟﻚ ﺍﻟﺸ ﺮ ﺽ ﺍﳌﺘﻮﻗﱠ ﻊ ﻣِﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﻌﺘﻖ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺗﻌﺎﺭ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮ ،ﻭﺗﻘﺎﻭﻣﻬﺎ ،ﻭﺗﺪﻓﻊ ﻣﻮﺟﺒﺎﺎ ﺇﻥ ﻗﻮﻳﺖ ﻋﻠﻴﻬﺎ. ف ﻣﻄﺎﻟﻌﻬﻤﺎ ﺳﺒﺒًﺎ وﻗﺪ ﺟﻌﻞ اﻟﱠﻠ ُﻪ ﺳﺒﺤﺎﻧﻪ ﺣﺮآ َﺔ اﻟﺸﻤﺲ واﻟﻘﻤﺮ ،واﺧﺘﻼ َ ﺐ اﻟﺤﺮ واﻟﺒﺮد ،واﻟﺸﺘﺎء واﻟﺼﻴﻒ ،وﻣﺎ ﻳﺤﺪُث ﻓﻴﻬﻤﺎ ﻣﻤﺎ ﻟﻠﻔﺼﻮل اﻟﺘﻰ هﻰ ﺳﺒ ُ ل ﻳﻠﻴﻖ ﺑ ُﻜﻞﱢ ﻓﺼﻞ ﻣﻨﻬﺎ ،ﻓﻤﻦ ﻟﻪ اﻋﺘﻨﺎء ﺑﺤﺮآﺎﺗﻬﻤﺎ ،واﺧﺘﻼف ﻣﻄﺎﻟﻌﻬﻤﺎ ،ﻳﺴﺘ ِﺪ ﱡ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺤﺪث ﻓﻲ اﻟﻨﺒﺎت واﻟﺤﻴﻮان وﻏﻴﺮهﻤﺎ ،وهﺬا أﻣﺮ ﻳﻌﺮﻓﻪ آﺜﻴ ٌﺮ ﻣﻦ ل ت ﺑﺄﺣﻮاﻟﻬﻤﺎ وأﺣﻮا ِ أهﻞ اﻟﻔﻼﺣﺔ واﻟﺰراﻋﺔ ،وﻧﻮاﺗﻰ اﻟﺴﻔﻦ ﻟﻬﻢ اﺳﺘﺪﻻﻻ ٌ ﺐ ﻣِﻦ اﺧﺘﻼف اﻟﺮﻳﺎح وﻗﻮﺗﻬﺎ اﻟﻜﻮاآﺐ ﻋﻠﻰ أﺳﺒﺎب اﻟﺴﻼﻣ ِﺔ واﻟﻌﻄ ِ ﻞ. ﺨ َﺘ ﱡ وﻋُﺼﻮﻓﻬﺎ ،ﻻ ﺗﻜﺎد َﺗ ْ
ﻭﺍﻷﻃﺒﺎ ُﺀ ﳍﻢ ﺍﺳﺘﺪﻻﻻﺕ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻴﺌﻬﺎ ﻟِﻘﺒﻮﻝ ﺍﻟﺘﻐﲑ ،ﻭﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻷﻣﻮﺭ ﻏﺮﻳﺒﺔ ﻭﳓﻮ ﺫﻟﻚ. ﻭﻭﺍﺿﻌﻮ ﺍﳌﻼﺣﻢ ﳍﻢ ﻋﻨﺎﻳﺔ ﺷﺪﻳﺪﺓ ﺬﺍ ،ﻭﺃﻣﻮﺭ ﻣﺘﻮﺍﺭﺛﹶﺔ ﻋﻦ ﻗﺪﻣﺎﺀ ﺍﳌﻨﺠﻤﲔ ،ﰒ ﻳﺴﺘﻨﺘﺠﻮﻥ ﻣِﻦ ﻫﺬﺍ ﹸﻛﻠﱢﻪ ﻗﻴﺎﺳﺎﺕ ﻭﺃﺣﻜﺎﻣﹰﺎ ﺗﺸﺒﻪ ﻣﺎ ﺗﻘﺪﻡ ﻭﻧﻈﲑﻩ .ﻭﺳﻨﺔ ﺍﻟﻠﱠﻪ ﰲ ﺧﻠﻘﻪ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﺳﻨﻦ ﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺘﻪ ،ﻓﺤﻜﻢ ﺍﻟﻨﻈﲑ ﺣﻜ ﻢ ﻧﻈﲑﻩ ،ﻭﺣﻜ ﻢ ﺍﻟﺸﻰﺀ ﺣﻜﻢ ﻣﺜﻠﻪ، ﻭﻫﺆﻻﺀ ﺻﺮﻓﻮﺍ ﻗﻮﻯ ﺃﺫﻫﺎﻢ ﺇﱃ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪﺭ ،ﻭﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻪ ﺑﺒﻌﺾ، ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺒﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ،ﻛﻤﺎ ﺻﺮﻑ ﺃﺋﻤﺔ ﺍﻟﺸﺮﻉ ﻗﻮﻯ ﺃﺫﻫﺎﻢ ﺇﱃ ﺃﺣﻜﺎﻡ ﺍﻷﻣﺮ ﻭﺍﻟﺸﺮﻉ ،ﻭﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ،ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺒﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺍﳋﻠﻖ ﺾ ﻭﻣﻦ ﺻﺮﻑ ﻭﺍﻷﻣﺮ ،ﻭﻣﺼﺪﺭ ﺧﻠﻘﻪ ﻭﺃﻣﺮﻩ ﻋﻦ ﺣﻜﻤﻪ ﻻ ﲣﺘﻞ ﻭﻻ ﺗﺘﻌﻄﻞ ﻭﻻ ﺗﻨﺘ ِﻘ ﺕ ﻋﻤﺮﻩ ﰲ ﺷﻰ ٍﺀ ﻣِﻦ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﻋﻠﻤﻪ ،ﻛﺎﻥ ﻗﻮﻯ ﺫﻫﻨﻪ ﻭﻓﻜﺮﻩ ،ﻭﺍﺳﺘﻨﻔﺪ ﺳﺎﻋﺎ ِ ﻟﻪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﻃﻼﻉ ﻣﺎ ﻟﻴﺲ ﻟﻐﲑﻩ. ﻭﻳﻜﻔﻰ ﺍﻻﻋﺘﺒﺎ ﺭ ﺑﻔﺮﻉ ﻭﺍﺣ ٍﺪ ﻣﻦ ﻓﺮﻭﻋﻪ ،ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﺍﻟﺮﺅﻳﺎ ،ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻧﻔﺬ ﻓﻴﻬﺎ ،ﻭ ﹶﻛﻤﻞ ﺍﻃﻼﻋﻪ ،ﺟﺎﺀ ﺑﺎﻟﻌﺠﺎﺋﺐ .ﻭﻗﺪ ﺷﺎﻫﺪﻧﺎ ﳓﻦ ﻭﻏﲑﻧﺎ ﻣِﻦ ﺫﻟﻚ ﺃﻣﻮﺭﹰﺍ ﻋﺠﻴﺒﺔﹰ، ﳛﻜﻢ ﻓﻴﻬﺎ ﺍﳌﻌﺒ ﺮ ﺑﺄﺣﻜﺎﻡ ﻣﺘﻼﺯﻣﺔ ﺻﺎﺩﻗﺔ ،ﺳﺮﻳﻌﺔ ﻭﺑﻄﻴﺌﺔ ،ﻭﻳﻘﻮﻝ ﺳﺎﻣﻌﻬﺎ :ﻫﺬﻩ ﻋﻠﻢ ﺏ ﺍﻧﻔﺮﺩ ﻫﻮ ﺑﻌﻠﻤﻬﺎ ،ﻭﺧﻔﻴﺖ ﻋﻠﻰ ﻏﲑﻩ، ﻏﻴﺐ .ﻭﺇﳕﺎ ﻫﻰ ﻣﻌﺮﻓﺔ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﻏﲑﻩ ﺑﺄﺳﺒﺎ ٍ ﻭﺍﻟﺸﺎﺭﻉ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺣﺮﻡ ﻣﻦ ﺗﻌﺎﻃﻰ ﺫﻟﻚ ﻣﺎ ﻣﻀﺮﺗﻪ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻣﻨﻔﻌﺘﻪ ،ﺃﻭ ﻣﺎ
٣٢ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻪ ،ﺃﻭ ﻣﺎ ﻳﺨﺸﻰ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﻥ ﳚﺮﻩ ﺇﱃ ﺍﻟﺸﺮﻙ ،ﻭﺣﺮﻡ ﺑﺬﻝ ﺍﳌﺎﻝ ﰲ ﺫﻟﻚ، ﻭﺣﺮﻡ ﺃﺧﺬﻩ ﺑﻪ ﺻﻴﺎﻧﺔ ﻟﻸﻣﺔ ﻋﻤﺎ ﻳﻔﺴﺪ ﻋﻠﻴﻬﺎ ﺍﻹﳝﺎﻥ ﺃﻭ ﳜ ِﺪﺷﻪ ،ﲞﻼﻑ ﻋﻠﻢ ﻋﺒﺎﺭﺓ ﺍﻟﺮﺅﻳﺎ ،ﻓﺈﻧﻪ ﺣ ﻖ ﻻ ﺑﺎﻃﻞ ،ﻷﻥ ﺍﻟﺮﺅﻳﺎ ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﺍﻟﻮﺣﻰ ﺍﳌﻨﺎﻣﻰ ،ﻭﻫﻰ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻨﺒﻮﺓ ،ﻭﳍﺬﺍ ﹸﻛﻠﱠﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺍﺋﻰ ﺃﺻﺪﻕ ،ﻛﺎﻧﺖ ﺭﺅﻳﺎﻩ ﺃﺻﺪﻕ ،ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﳌﻌ ﱪ ﺃﺻﺪﻕ، ﻭﺃﺑﺮ ﻭﺃﻋﻠﻢ ،ﻛﺎﻥ ﺗﻌﺒﲑﻩ ﺃﺻﺢ ،ﲞﻼﻑ ﺍﻟﻜﺎﻫﻦ ﻭﺍﳌﻨﺠﻢ ﻭﺃﺿﺮﺍﻤﺎ ﳑﻦ ﳍﻢ ﻣﺪﺩ ﻣﻦ ﺼ ﺢ ﻣِﻦ ﺻﺎﺩﻕ ﻭﻻ ﺑﺎﺭ ،ﻭﻻ ﻣﺘﻘﻴﺪ ﺑﺎﻟﺸﺮﻳﻌﺔ، ﺇﺧﻮﺍﻢ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ،ﻓﺈﻥ ﺻﻨﺎﻋﺘﻬﻢ ﻻ ﺗ ِ ﺏ ﻭﺃﻓﺠﺮ ،ﻭﺃﺑﻌ ﺪ ﻋﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺑﻞ ﻫﻢ ﺃﺷﺒ ﻪ ﺑﺎﻟﺴﺤﺮﺓ ﺍﻟﺬﻳﻦ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﺃﻛﺬ ﻭﺩﻳﻨﻪ ،ﻛﺎﻥ ﺍﻟﺴﺤ ﺮ ﻣﻌﻪ ﺃﻗﻮﻯ ﻭﺃﺷ ﺪ ﺗﺄﺛﲑﺍﹰ ،ﲞﻼﻑ ﻋﻠﻢ ﺍﻟﺸﺮﻉ ﻭﺍﳊﻖ ،ﻓﺈﻥ ﺻﺎﺣﺒﻪ ﻕ ﻭﺃﺩﻳﻦ ،ﻛﺎﻥ ﻋﻠﻤﻪ ﺑﻪ ﻭﻧﻔﻮﺫﻩ ﻓﻴﻪ ﺃﻗﻮﻯ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺑ ﺮ ﻭﺃﺻﺪ ﻓﺼﻞ
ﺐ ﺍﳊﺠﺎﻡ ،ﻭﻳﺪ ﺧ ﹸﻞ ﻓﻴﻪ ﺍﻟﻔﺎﺻﺪ ﻭﺍﻟﺸﺎﺭﻁ ،ﻭﻛﻞ ﻣﻦ ﺚ ﻛﺴ ِ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ :ﺧﺒ ﹸ ﻳﻜﻮﻥ ﻛﺴﺒﻪ ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺪﻡ ،ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻄﺒﻴﺐ ،ﻭﻻ ﺍﻟﻜﺤﺎﻝ ﻭﻻ ﺍﻟﺒﻴﻄﺎ ﺭ ﻻ ﰲ ﺿﺤﻪ ﱮ ج$ :ﺃﻧﻪ ﺣﻜﻢ ﲞﺒﺜﻪ ﻭﹶﺃ ﻣ ﺮ ﺻﺎ ﺣﺒِﻪ ﹶﺃ ﹾﻥ ﻳ ﻌِﻠﻘﹶﻪ ﻧﺎ ِ ﻟﻔﻈﻪ ﻭﻻ ﰲ ﻣﻌﻨﺎﻩ ،ﻭﺻ ﺢ ﻋﻦ ﺍﻟﻨ )(٢ ﹶﺃ ﻭ ﺭﻗِﻴ ﹶﻘﻪ (١)#ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺍﺣﺘﺠ ﻢ ﻭﺃﻋﻄﻰ ﺍﳊﺠﺎ ﻡ ﺃﺟ ﺮﻩ. # ﲔ ﻫﺬﻳﻦ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻇﻨﻮﺍ ﺃﻥ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﻛﺴﺒﻪ ﻓﺄﺷﻜﻞ ﺍﳉﻤ ﻊ ﺑ ﻚ ﺍﻟﻄﺤﺎﻭﻯ ،ﻓﻘﺎﻝ ﰲ ﺍﺣﺘﺠﺎﺟﻪ ﻟﻠﻜﻮﻓﻴﲔ ﺥ ﺑﺈﻋﻄﺎﺋﻪ ﺃﺟﺮﻩ ،ﻭﳑِﻦ ﺳﻠﻚ ﻫﺬﺍ ﺍﳌﺴﻠ ﻣﻨﺴﻮ ﱮ ج ﺑﻘﺘﻞ ﺍﻟﻜﻼﺏِ ،ﰒ ﻗﺎﻝ$ :ﻣﺎ ﱃ ﰲ ﺇﺑﺎﺣﺔ ﺑﻴﻊ ﺍﻟﻜِﻼﺏ ،ﻭﺃﻛ ِﻞ ﺃﲦﺎﺎ :ﳌﺎ ﺃﻣﺮ ﺍﻟﻨ ﺐ ﺍﻟﻐﻨﻢ ،ﻭﻛﺎﻥ ﺑﻴ ﻊ ﺍﻟﻜﻼﺏ ﺇﺫ ﺫﺍﻙ ﻭﻟﻠﻜﻼﺏ ،#ﰒ ﺭﺧﺺ ﰲ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻭﻛﻠ ِ ﺴ ﺦ ﺫﻟﻚ ،ﻭﺃﺑﺎﺡ ﻉ ﺑﻪ ﺣﺮﺍﻣﺎﹰ ،ﻭﻛﺎﻥ ﻗﺎﺗﻠﻪ ﻣﺆﺩﻳﹰﺎ ﻟﻠﻔﺮﺽ ﻋﻠﻴﻪ ﰲ ﻗﺘﻠﻪ ،ﰒ ﻧِ ﻭﺍﻻﻧﺘﻔﺎ ﺍﻻﺻﻄﻴﺎ ﺩ ﺑﻪ ،ﻓﺼﺎﺭ ﻛﺴﺎﺋﺮ ﺍﳉﻮﺍﺭﺡ ﰲ ﺟﻮﺍﺯ ﺑﻴﻌﻪ ،ﻗﺎﻝ :ﻭﻣﺜ ﹸﻞ ﺫﻟﻚ ﻴﻪ ج ﻋﻦ ﺐ ﺍﳊﺠﺎﻡ ﺧﺒﻴﺚ #ﰒ ﺃﻋﻄﻰ ﺍﳊﺠﺎﻡ ،ﺃﺟﺮﻩ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺐ ﺍﳊﺠﺎﻡ ،ﻭﻗﺎﻝ$ :ﻛﺴ ﻛﺴ ِ ﻧﺎﺳﺨﹰﺎ ﳌﻨﻌﻪ ﻭﲢﺮﳝﻪ ﻭﻴﻪ .ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻭﺃﺳﻬ ﹸﻞ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﺎ ﺩﻋﻮﻯ ﳎﺮﺩﺓ ﻻ ﺩﻟﻴ ﹶﻞ ﻋﻠﻴﻬﺎ ،ﻓﻼ ﺗﻘﺒﻞ ،ﻛﻴﻒ ﻭﰱ ) (١ ) (٢
٣٣ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﻣﺎ ﻳﺒﻄﻠﻬﺎ ،ﻓﺈﻧﻪ ج ﺃﻣﺮ ﺑﻘﺘ ِﻞ ﺍﻟﻜﻼﺏ ،ﰒ ﻗﺎﻝ$ :ﻣﺎ ﺑﺎﻟﹸﻬﻢ ﻭﺑﺎ ﹸﻝ ﺍﻟﻜﻼﺏ# ﰒ ﺭﺧﺺ ﳍﻢ ﰲ ﻛﻠﺐ ﺍﻟﺼﻴﺪ. )(١ ﺐ ﺍﻟﺼﻴ ِﺪ ﺃﻭ ﻛﻠﺐ ﻏﹶﻨ ٍﻢ ﺏ ﺇﻻ ﹶﻛ ﹾﻠ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤﺮ ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﺘ ِﻞ ﺍﻟﻜِﻼ ِ ﺃﻭ ﻣﺎﺷِﻴﺔ).(٢ ﺏ ﰒ ﻗﺎﻝ ﻣﺎ ﺑﺎﻟﹸﻬﻢ ﻭﺑﺎ ﹸﻝ ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﻐﻔﱠﻞ :ﺃﻣﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﺘﻞ ﺍﻟﻜﻼ ِ ﺍﻟ ِﻜﻼﹶﺏ ،ﰒ ﺭ ﺧ ﺺ ﰲ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ،ﻭﻛﻠﺐ ﺍﻟﻐﻨﻢ) .(٣ﻭﺍﳊﺪﻳﺜﺎ ِﻥ ﰲ $ﺍﻟﺼﺤﻴﺢ #ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺧﺼﺔ ﰲ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻭﻛﻠﺐ ﺍﻟﻐﻨﻢ ﻭﻗﻌﺖ ﺑﻌﺪ ﺍﻷﻣﺮ ﺐ ﺍﻟﺬﻯ ﺃﺫﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻗﺘﻨﺎﺋﻪ ﻫﻮ ﺍﻟﺬﻯ ﺣﺮﻡ ﲦﻨﻪ ،ﻭﺃﺧﱪ ﺑﻘﺘﻞ ﺍﻟﻜﻼﺏ ،ﻓﺎﻟﻜﻠ ﺚ ﺩﻭ ﹶﻥ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻯ ﺃﻣﺮ ﺑﻘﺘﻠﻪ ،ﻓﺈﻥ ﺍﳌﺄﻣﻮ ﺭ ﺑﻘﺘﻠﻪ ﻏ ﲑ ﻣﺴﺘﺒﻘﻰ ﺣﱴ ﲢﺘﺎﺝ ﺍﻷﻣﺔ ﺃﻧﻪ ﺧﺒﻴ ﹲ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻢ ﲦﻨﻪ ،ﻭﱂ ﲡﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺒﻴﻌﻪ ﻭﺷﺮﺍﺋﻪ ﲞﻼﻑ ﺍﻟﻜﻠﺐ ﺍﳌﺄﺫﻭﻥ ﰲ ﺍﻗﺘﻨﺎﺋﻪ ،ﻓﺈﻥ ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻢ ﲦﻨﻪ ﺃﻭﱃ ﻣِﻦ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﱂ ﲡ ِﺮ ﻋﺎﺩﺗﻬﻢ ﺑﺒﻴﻌﻪ ،ﺑﻞ ﻗﺪ ﺃﹸ ِﻣﺮﻭﺍ ﺑﻘﺘﻠﻪ. ﻭﳑﺎ ﻳﺒﲔ ﻫﺬﺍ ﺃﻧﻪ ج ﺫﻛﺮ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱴ ﺗﺒﺬﻝ ﻓﻴﻬﺎ ﺍﻷﻣﻮﺍﻝ ﻋﺎﺩﺓ ﳊﺮﺹ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻴﻬﺎ ﻭﻫﻰ ﻣﺎ ﺗﺄﺧﺬﹸﻩ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﻜﺎ ِﻫﻦ ﻭﺍﳊﺠﺎ ﻡ) (٤ﻭﺑﺎﺋﻊ ﺍﻟﻜﻠﺐ ﻓﻜﻴﻒ ﻳﺤﻤﻞ ﻫﺬﺍ ﻋﻠﻰ ﺠ ِﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺒﻴﻌﻪ ،ﻭﲣﺮﺝ ﻣﻨﻪ ﺍﻟﻜﻼﺏ ﺍﻟﱴ ﺇﳕﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺒﻴﻌﻬﺎ ﻫﺬﺍ ﻣﻦ ﻛﻠﺐ ﱂ ﺗ ﺚ ﺃﺟﺮﺓ ﺍﳊﺠﺎﻡ، ﲔ ﺍﻣﺘﻨﺎﻋﻪ ،ﻭﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ،ﻇﻬﺮ ﻓﺴﺎﺩ ﻣﺎ ﺷﺒﻪ ﺑﻪ ﻣﻦ ﻧﺴﺦ ﺧﺒ ِ ﺍﳌﻤﺘﻨﻊ ﺍﻟﺒ ِ ﺑﻞ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ﻓﻴﻬﺎ ﺃﺑﻌﺪ. ﻭﺃﻣﺎ ﺇﻋﻄﺎ ُﺀ ﺍﻟﻨ ﱮ ج ﺍﳊﺠﺎﻡ ﺃﺟﺮﻩ ،ﻓﻼ ﻳﻌﺎﺭﺽ ﻗﻮﻟﻪ $ﻛﺴﺐ ﺍﳊﺠﺎﻡ ﺧﺒﻴﺚ #ﻓﺈﻧﻪ ﱂ ﻳﻘﻞ :ﺇﻥ ﺇﻋﻄﺎﺀﻩ ﺧﺒﻴﺚ ،ﺑﻞ ﺇﻋﻄﺎﺅﻩ ﺇﻣﺎ ﻭﺍﺟﺐ ،ﻭﺇﻣﺎ ﻣﺴﺘﺤﺐ ،ﻭﺇﻣﺎ ﺟﺎﺋﺰ ﻭﻟﻜﻦ ﻫﻮ ﺚ ﺍﻟﻜﺴﺐ ،ﻭﱂ ﻳﻠﺰﻡ ﻣِﻦ ﺚ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺬ ،ﻭﺧﺒﺜﹸﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻛﻠﻪ ،ﻓﻬﻮ ﺧﺒﻴ ﹸ ﺧﺒﻴ ﹲ ) (١ﺍﻟﺸﻤﺮ ﻫﻮ ﺍﺑﻦ ﳕﲑ ﺿﻌﻴﻒ ،ﻭﺣﺴﲔ ﺑﻦ ﺿﻤﲑﺓ ﻛﺬﺑﻪ ﻣﺎﻟﻚ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﻣﺘﺮﻭﻙ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﺑﺮﻭﺍﻳﺔ ﺃﰊ ﻣﺼﻌﺐ ﻛﻤﺎ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ) (١٨/٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٤٢٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٢٧٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢١٦٦ﻭﺃﲪﺪ ).(٤٣٦/٥ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٩٤٧/٢ﰲ ﺍﻻﺳﺘﺌﺬﺍﻥ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٥٦٨ﰲ ﺍﳌﺴﺎﻗﺎﺓ.
٣٤ ﱮ ج ﺍﻟﺜﻮﻡ ﻭﺍﻟﺒﺼﻞ ﺧﺒﻴﺜﲔ ﻣﻊ ﺇﺑﺎﺣﺔ ﺃﻛﻠﻬﻤﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﲢﺮﳝﻪ ،ﻓﻘﺪ ﲰﻰ ﺍﻟﻨ ﻼ ﻋﻦ ﻛﻮﻥ ﺃﻛﻠﻪ ﻃﻴﺒﺎﹰ ،ﻓﺈﻧﻪ ﻗﺎﻝ$ :ﺇﻧﻰ ﱮ ج ﺍﳊﺠﺎﻡ ﺃﺟﺮﻩ ﺣِﻞ ﺃﻛﻠِﻪ ﻓﻀ ﹰ ﺇﻋﻄﺎﺀ ﺍﻟﻨ ﱮ ج ﻗﺪ ﻛﺎﻥ ﻳﻌﻄﻰ ﺍﳌﺆﻟﻔ ﹶﺔ ﻗﻠﻮﺑﻬﻢ ﺨﺮﺝِ ﺑﻬﺎ ﻳﺘﹶﺄﺑﻄﹸ ﻪ ﻧﺎ ﺭﹰﺍ ،#ﻭﺍﻟﻨ ُﻷ ﻋﻄِﻰ ﺍﻟ ﺮﺟ ﹶﻞ ﺍﻟ ﻌ ِﻄﻴ ﹶﺔ ﻳ ﻣِﻦ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻔﻰﺀ ﻣﻊ ﻏﻨﺎﻫﻢ ،ﻭﻋﺪﻡ ﺣﺎﺟﺘﻬﻢ ﺇﻟﻴﻪ ،ﻟﻴﺒﺬﹸﻟﻮﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻄﺎﻋﺔ ﻣﺎ ﺐ ﻋﻠﻴﻬﻢ ﺤﻞﱡ ﳍﻢ ﺗﻮﻗﹸﻒ ﺑﺬﻟﻪ ﻋﻠﻰ ﺍﻷﺧﺬ ،ﺑﻞ ﳚ ﺠﺐ ﻋﻠﻴﻬﻢ ﺑﺬﻟﹸﻪ ﺑﺪﻭﻥ ﺍﻟﻌﻄﺎﺀ ،ﻭﻻ ﻳ ِ ﻳ ِ ﺍﳌﺒﺎﺩﺭ ﹸﺓ ﺇﱃ ﺑﺬﻟﻪ ﺑﻼ ﻋﻮﺽ. ﻭﻫﺬﺍ ﺃﺻﻞ ﻣﻌﺮﻭﻑ ﻣِﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻉ ﺃﻥ ﺍﻟﻌﻘﺪ ﻭﺍﻟﺒﺬﻝ ﻗﺪ ﻳﻜﻮ ﹸﻥ ﺟﺎﺋﺰﺍﹰ ،ﺃﻭ ﻣﺴﺘﺤﺒﺎﹰ ،ﺃﻭ ﻭﺍﺟﺒﹰﺎ ﻣﻦ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ،ﻣﻜﺮﻭﻫﹰﺎ ﺃﻭ ﳏﺮﻣﹰﺎ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ،ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺫ ِﻝ ﺃﻥ ﻳﺒﺬﹸ ﹶﻝ ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﻵﺧﺬ ﺃﻥ ﻳﺄﺧﺬﻩ. ﺚ ﺃﺟ ِﺮ ﺍﳊﺠﺎﻡ ﻣﻦ ﺟﻨﺲ ﺧﺒﺚ ﺃﻛﻞ ﺍﻟﺜﻮﻡ ﻭﺍﻟﺒﺼﻞ ،ﻟﻜﻦ ﻫﺬﺍ ﻭﺑﺎﳉﻤﻠﺔ ﻓﺨﺒ ﹸ ﺚ ﻟﻜﺴﺒﻪ. ﺚ ﺍﻟﺮﺍﺋﺤﺔ ،ﻭﻫﺬﺍ ﺧﺒﻴ ﹲ ﺧﺒﻴ ﹸ ﺐ ﺍﳌﻜﺎﺳﺐ ﻭﺃﺣﻠﱡﻬﺎ؟ ﻗﻴﻞ ﻫﺬﺍ ﻓﻴﻪ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ ﻟﻠﻔﻘﻬﺎﺀ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺃﻃﻴ ﺐ ﺍﻟﺘﺠﺎﺭﺓ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻛﺴ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻋﻤ ﹸﻞ ﺍﻟﻴﺪ ﰲ ﻏﲑ ﺍﻟﺼﻨﺎﺋﻊ ﺍﻟﺪﻧﻴﺌﺔ ﻛﺎﳊﺠﺎﻣﺔ ﻭﳓﻮِﻫﺎ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺍﻟﺰﺭﺍﻋﺔﹸ ،ﻭﻟﻜﻞ ﻗﻮ ٍﻝ ﻣِﻦ ﻫﺬﻩ ﻭﺟﻪ ﻣِﻦ ﺍﻟﺘﺮﺟﻴﺢ ﺃﺛﺮﹰﺍ ﻭﻧﻈﺮﺍﹰ ،ﻭﺍﻟﺮﺍﺟﺢ ﺐ ﺍﻟﻐﺎﳕﲔ ﻭﻣﺎ ﺃﹸﺑﻴﺢ ﺐ ﺍﻟﺬﻯ ﺟﻌﻞ ﻣﻨﻪ ﺭِﺯﻕ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻛﺴ ﺃﻥ ﺃﺣﻠﱠﻬﺎ ﺍﻟﻜﺴ ﺐ ﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺪﺣﻪ ﺃﻛﺜ ﺮ ﻣِﻦ ﻏﲑﻩ ،ﻭﺃﺛﲎ ﳍﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺸﺎﺭﻉ ،ﻭﻫﺬﺍ ﺍﻟﻜﺴ ﻋﻠﻰ ﺃﻫﻠﻪ ﻣﺎ ﱂ ﻳﹾﺜ ﻦ ﻋﻠﻰ ﻏﲑﻫﻢ ،ﻭﳍﺬﺍ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﳋ ِﲑ ﺧﻠﻘﻪ ،ﻭﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﻚ ﹶﻟﻪ، ﻒ ﺑﻴ ﻦ ﻳﺪﻯ ﺍﻟﺴﺎ ﻋ ِﺔ ﺣﺘﻲ ﻳ ﻌﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﹶﻻ ﺷﺮِﻳ ﺴﻴ ِ ﺣﻴﺚ ﻳﻘﻮ ﹸﻝ$ :ﺑِ ﻌﹾﺜﺖ ﺑﺎﻟ ﺼﻐﺎ ﺭ ﻋﻠ ﻰ ﻣ ﻦ ﺧﺎﹶﻟ ﺖ ِﻇ ﱢﻞ ﺭﻣﺤﻰ ،ﻭﺟِ ﻌ ﹶﻞ ﺍﻟﺬﱢﱠﻟ ﹸﺔ ﻭﺍﻟ ﺤ ﻭﺟِ ﻌ ﹶﻞ ِﺭﺯﻗﻰ ﺗ ﻒ ﹶﺃ ﻣﺮِﻯ ،(١)#ﻭﻫﻮ ﻕ ﺍﳌﺄﺧﻮ ﹸﺫ ﺑﻌﺰﺓ ﻭﺷﺮﻑ ﻭﻗﻬﺮ ﻷﻋﺪﺍﺀ ﺍﻟﻠﱠﻪ ،ﻭﺟﻌﻞ ﺃﺣﺐ ﺷﻰﺀ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻓﻼ ﻳﻘﺎﻭﻣﻪ ﺍﻟﺮﺯ ﻛﺴﺐ ﻏﲑﻩ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
) (١ﺣﺪﻳﺚ ﺟﺴﻦ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﲣﺮﳚﻪ.
٣٥ ﻞ) (١وﺿِﺮاﺑِﻪ ﺤِ ﺐ اﻟ َﻔ ْ ﺴ ِ ﻋْ ﻓﻲ ﺣُﻜﻤﻪ ج ﻓﻲ ﺑﻴﻊ َ
ﺤ ِﻞ).(٢ ﺐ ﺍﻟ ﹶﻔ ﺴ ِ ﱮ ج ﻰ ﻋﻦ ﻋ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨ ﺏ ﺍﻟﻔﺤﻞ .ﻭﻫﺬﺍ ﺍﻟﺜﺎﱏ ﺿﺮﺍ ِ ﱮ ج ﻰ ﻋﻦ ﺑﻴ ِﻊ ِ ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠ ٍﻢ ﻋﻦ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨ ﺗﻔﺴﲑ ﻟﻸﻭﻝ ،ﻭﲰﻰ ﺃﺟﺮﺓ ﺿِﺮﺍﺑﻪ ﺑﻴﻌﹰﺎ ﺇﻣﺎ ﻟﻜﻮﻥ ﺍﳌﻘﺼﻮ ِﺩ ﻫﻮ ﺍﳌﺎ َﺀ ﺍﻟﺬﻯ ﻟﻪ ،ﻓﺎﻟﺜﻤ ﻦ ﻣﺒﺬﻭﻝ ﰲ ﻣﻘﺎﺑﻠﺔ ﻋﲔ ﻣﺎﺋﻪ ،ﻭﻫﻮ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﺒﻴﻊ ،ﻭﺇﻣﺎ ﺃﻧﻪ ﲰﻰ ﺇﺟﺎﺭﺗﻪ ﻟﺬﻟﻚ ﺑﻴﻌﺎﹰ ،ﺇﺫ ﻫﻰ ﻀﺮﺍﺏِ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﻋﻘﺪ ﻣﻌﺎﻭﺿﺔ ﻭﻫﻰ ﺑﻴﻊ ﺍﳌﻨﺎﻓﻊ ،ﻭﺍﻟﻌﺎﺩﺓ ﺃﻢ ﻳﺴﺘﺄ ِﺟﺮﻭﻥ ﺍﻟﻔﺤﻞ ﻟﻠ ﻧﻬِﻰ ﻋﻨﻪ ،ﻭﺍﻟﻌﻘ ﺪ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻴﻪ ﺑﺎﻃﻞ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻴﻌﹰﺎ ﺃﻭ ﺇﺟﺎﺭﺓ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻣﻨﻬﻢ ﺃﲪ ﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﻢ. ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺑﻦ ﻋﻘﻴﻞ :ﻭﳛﺘ ِﻤﻞﹸ ﻋﻨﺪﻱ ﺍﳉﻮﺍﺯ ،ﻷﻧﻪ ﻋﻘﺪ ﻋﻠﻰ ﻣﻨﺎﻓﻊ ﺍﻟﻔﺤﻞ، ﻭﻧﺰﻭﻩ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﻭﻫﻰ ﻣﻨﻔﻌﺔ ﻣﻘﺼﻮﺩﺓ ،ﻭﻣﺎﺀ ﺍﻟﻔﺤﻞ ﻳﺪﺧﻞ ﺗﺒﻌﺎﹰ ،ﻭﺍﻟﻐﺎﻟﺐ ﺣﺼﻮﻟﹸﻪ ﱭ ﰲ ﺑﻄﻦ ﺍﻟﺼﱮ ،ﻭﻛﻤﺎ ﻟﻮ ﺐ ﻧﺰﻭﻩ ،ﻓﻴﻜﻮﻥ ﻛﺎﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻈﺌﺮ ،ﻟﻴﺤﺼ ﹶﻞ ﺍﻟﻠ ﻋﻘﻴ ﺍﺳﺘﺄﺟﺮ ﺃﺭﺿﺎﹰ ،ﻭﻓﻴﻬﺎ ﺑﺌﺮ ﻣﺎﺀ ،ﻓﺈﻥ ﺍﳌﺎﺀ ﻳﺪﺧﻞ ﺗﺒﻌﹰﺎ ﻭﻗﺪ ﻳﻐﺘﻔﺮ ﰲ ﺍﻷﺗﺒﺎﻉ ﻣﺎ ﻻ ﻳﻐﺘﻔﺮ ﰱﺍﳌﺘﺒﻮﻋﺎﺕ. ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﹶﻓﺤﻜ ﻰ ﻋﻨﻪ ﺟﻮﺍﺯﻩ ،ﻭﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺤﻞِ ،ﻭﻳﺤﻤﻞ $ﺍﳉﻮﺍﻫﺮ #ﰲ ﺑﺎﺏ ﻓﺴﺎﺩ ﺍﻟﻌﻘﺪ ﻣﻦ ﺟﻬﺔ ﻰ ﺍﻟﺸﺎﺭﻉ :ﻭﻣﻨﻬﺎ ﺑﻴ ﻊ ﻋﺴﺐ ﺍﻟ ﹶﻔ ﺍﻟﻨﻬﻰ ﻓﻴﻪ ﻋﻠﻰ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﻔﺤﻞ ﻋﻠﻰ ﻟِﻘﺎﺡ ﺍﻷﻧﺜﻰ ﻭﻫﻮ ﻓﺎﺳﺪ ،ﻷﻧﻪ ﻏ ﲑ ﻣﻘﺪﻭﺭﻋﻠﻰ ﺕ ﻣﻌﻠﻮﻣﺔ ،ﻓﺬﻟﻚ ﺟﺎﺋﺰ ،ﺇﺫ ﻫﻮ ﺃ ﻣ ﺪ ﺗﺴﻠﻴﻤﻪ ،ﻓﺄﻣﺎ ﺃﻥ ﻳﺴﺘﺄ ِﺟﺮﻩ ﻋﻠﻰ ﺃﻥ ﻳﱰﻭ ﻋﻠﻴﻪ ﺩﻓﻌﺎ ٍ ﻣﻌﻠﻮﻡ ﰲ ﻧﻔﺴﻪ ،ﻭﻣﻘﺪﻭ ﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ. ﻭﺍﻟﺼﺤﻴ ﺢ ﲢﺮﳝﻪ ﻣﻄﻠﻘﹰﺎ ﻭﻓﺴﺎ ﺩ ﺍﻟﻌﻘﺪ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﻵﺧﺮ ﺃﺧ ﹸﺬ ﺃﺟﺮ ِﺓ ﺿﺮﺍﺑﻪ ،ﻭﻻ ﳛﺮﻡ ﻋﻠﻰ ﺍﳌﻌﻄﻰ ،ﻷﻧﻪ ﺑﺬﻝ ﻣﺎﻟﻪ ﰲ ﲢﺼﻴﻞ ﻣﺒﺎﺡ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻻ ﳝﻨﻊ ﻣﻦ ﻫﺬﺍ ﻛﻤﺎ ﰲ ﻛﺴﺐ ﺍﳊﺠﺎﻡ ،ﻭﺃﺟﺮﺓ ﺍﻟﻜﺴﺎﺡ ،ﻭﺍﻟﻨﱮ ج ﻰ ﻋﻤﺎ ﻳﻌﺘﺎﺩﻭﻧﻪ ﻣﻦ ﺴِﺒﻪِ ،ﻓﻼ ﳚﻮ ﺯ ﲪﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑ ﺍﻟﻮﺍﻗﻊ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﻔﺤﻞ ﻟﻠﻀﺮﺍﺏ ،ﻭﲰﻲ ﺫﻟﻚ ﺑﻴﻊ ﻋ ﻭﺍﳌﻌﺘﺎﺩ ﻭﺇﺧﻼﺀ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻣﻊ ﺃﻧﻪ ﺍﻟﺬﻯ ﻗﺼﺪ ﺑﺎﻟﻨﻬﻰ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٧٩/٤ﰲ ﺍﻹﺟﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٣٥) (١٥٦٥ﰲ ﺍﳌﺴﺎﻗﺎﺓ.
٣٦ ﻟﻠﻤﺴﺘﺄﺟﺮ ﻏﺮﺽ ﺻﺤﻴﺢ ﰲ ﻧﺰﻭ ﺍﻟﻔﺤﻞ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﺍﻟﺬﻯ ﻟﻪ ﺩﻓﻌﺎﺕ ﻣﻌﻠﻮﻣﺔ ،ﻭﺇﳕﺎ ﻏﺮﺿﻪ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﻭﲦﺮﺗﻪ ،ﻭﻷﺟﻠﻪ ﺑﺬﻝ ﻣﺎﻟﻪ. ﻭﻗﺪ ﻋﻠﱠﻞ ﺍﻟﺘﺤﺮ ﱘ ﺑﻌﺪﺓ ﻋﻠﻞ. ﺇﺣﺪﺍﻫﺎ :ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ،ﻓﺄﺷﺒﻪ ﺇﺟﺎﺭﺓ ﺍﻵﺑﻖ ،ﻓﺈﻥ ﺫﻟﻚ ﻣﺘﻌﻠﻖ ﺑﺈﺧﺘﻴﺎﺭ ﺍﻟﻔﺤﻞ ﻭﺷﻬﻮﺗﻪ. ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﳌﻘﺼﻮ ﺩ ﻫﻮ ﺍﳌﺎ ُﺀ ﻭﻫﻮ ﳑﺎ ﻻ ﳚﻮﺯ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﻌﻘﺪ ،ﻓﺈﻧﻪ ﳎﻬﻮ ﹸﻝ ﺍﻟﻘﺪﺭ ﺱ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻌﲔ ﻭﻫﺬﺍ ﲞﻼﻑ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ ،ﻓﺈﺎ ﺍﺣﺘﻤﻠﺖ ﲟﺼﻠﺤﺔ ﺍﻵﺩﻣﻰ ،ﻓﻼ ﻳﻘﺎ ﻏﲑﻫﺎ ،ﻭﻗﺪ ﻳﻘﺎﻝ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺇﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺫﻟﻚ ﻣِﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻛﻤﺎ ﳍﺎ ﻓﺈﻥ ﻼ ﻟﻌﻘﻮﺩ ﺍﳌﻌﺎﻭﺿﺎﺕ ﳑﺎ ﻫﻮ ﻣﺴﺘﻘﺒﺢ ﻭﻣﺴﺘﻬﺠﻦ ﻣﻘﺎﺑﻠﺔ ﻣﺎﺀ ﺍﻟﻔﺤﻞ ﺑﺎﻷﲦﺎﻥ ،ﻭﺟﻌﻠﻪ ﳏ ﹰ ﻋﻨﺪ ﺍﻟﻌﻘﻼﺀ ،ﻭﻓﺎﻋﻞ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﺳﺎﻗﻂ ﻣِﻦ ﺃﻋﻴﻨﻬﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ،ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ِﻓ ﹶﻄ ﺮ ﻋﺒﺎﺩﻩ ﻻ ﺳﻴﻤﺎ ﺍﳌﺴﻠﻤﲔ ﻣﻴﺰﺍﻧﹰﺎ ﻟﻠﺤﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ،ﻓﻤﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﻨﺎﹰ ،ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺣﺴﻦ ،ﻭﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻴﺤﺎﹰ ،ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻗﺒﻴﺢ. ﻭﻳﺰﻳﺪ ﻫﺬﺍ ﺑﻴﺎﻧﹰﺎ ﺃﻥ ﻣﺎﺀ ﺍﻟﻔﺤﻞ ﻻ ﻗﻴﻤﺔ ﻟﻪ ،ﻭﻻ ﻫﻮ ﳑﺎ ﻳﻌﺎﻭﺽ ﻋﻠﻴﻪ ،ﻭﳍﺬﺍ ﻟﻮ ﻧﺰﺍ ﺼ ﹾﻞ ﻓﺤ ﹸﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺭ ﻣﻜﹶﺔ ﻏﲑﻩ ،ﻓﺄﻭﻟﺪﻫﺎ ،ﻓﺎﻟﻮﻟﺪ ﻟِﺼﺎﺣﺐ ﺍﻟ ﺮ ﻣ ﹶﻜ ِﺔ ﺍﺗﻔﺎﻗﺎﹰ ،ﻷﻧﻪ ﱂ ﻳﻨﻔ ِ ﻋﻦ ﺍﻟﻔﺤﻞ ﺇﻻ ﳎﺮ ﺩ ﺍﳌﺎﺀ ﻭﻫﻮ ﻻ ﻗﻴﻤﺔ ﻟﻪ ،ﻓﺤﺮﻣﺖ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺍﻟﻜﺎﻣﻠ ﹸﺔ ﺍﳌﻌﺎﻭﺿ ﹶﺔ ﻋﻠﻰ ﺿِﺮﺍﺑﻪ ﻟﻴﺘﻨﺎﻭﻟﻪ ﺍﻟﻨﺎﺱ ﺑﻴﻨﻬﻢ ﳎﺎﻧﺎﹰ ،ﳌﺎ ﻓﻴﻪ ﻣِﻦ ﺗﻜﺜﲑ ﺍﻟﻨﺴﻞ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻏﲑ ﺇﺿﺮﺍﺭ ﺏ ﺑﺬ ِﻝ ﻫﺬﺍ ﳎﺎﻧﺎﹰ ،ﻛﻤﺎ ﺑﺼﺎﺣﺐ ﺍﻟﻔﺤﻞ ،ﻭﻻ ﻧﻘﺼﺎﻥ ﻣﻦ ﻣﺎﻟﻪ ،ﻓﻤﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺇﳚﺎ ﻕ ﹶﻓ ﻗﺎﻝ ﺍﻟﻨﱮ جِ$ :ﺇﻥﱠ ِﻣ ﻦ ﺣ ﱢﻘﻬﺎ ﺇﻃﹾﺮﺍ ﻕ ﻳﻀﺮ ﺑﺎﻟﻨﺎﺱ ﺤِﻠﻬﺎ ﻭﺇﻋﺎ ﺭ ﹶﺓ ﺩﹾﻟ ِﻮﻫﺎ (١)#ﻓﻬﺬﻩ ﺣﻘﻮ ﻣﻨﻌﻬﺎ ﺇﻻ ﺑﺎﳌﻌﺎﻭﺿﺔ ،ﻓﺄﻭﺟﺒﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺬﳍﺎ ﳎﺎﻧﹰﺎ. ﺐ ﺍﻷﻧﺜﻰ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﻔﺤﻞ ﻫﺪﻳﺔﹰ ،ﺃﻭ ﺳﺎﻕ ﺇﻟﻴﻪ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﺃﻫﺪﻯ ﺻﺎﺣ ﻛﺮﺍﻣﺔ ،ﻓﻬﻞ ﻟﻪ ﺃﺧﺬﹸﻫﺎ؟ ﻗﻴﻞ :ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻌﺎﻭﺿﺔ ﻭﺍﻻﺷﺘﺮﺍﻁ ﰲ ﺍﻟﺒﺎﻃﻦ ﱂ ﺤﻞﱠ ﻟﻪ ﺃﺧﺬﹸﻩ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﻓﻼ ﺑﺄﺱ ﺑﻪ ،ﻗﺎﻝ ﺃﺻﺤﺎ ﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ :ﻭﺇﻥ ﻳ ِ ﺐ ﺍﻟﻔﺤﻞ ﻫﺪﻳﺔ ،ﺃﻭ ﻛﺮﺍﻣﺔ ﻣﻦ ﻏ ِﲑ ﺇﺟﺎﺭﺓ ،ﺟﺎﺯ ،ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎﺑﻨﺎ ﲝﺪﻳﺚ ﺃﻋﻄﻰ ﺻﺎﺣ ﱮ ج ﺃﻧﻪ ﻗﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺇﻛﺮﺍﻣﺎﹰ ،ﻓﻼ ﺑﺄﺱ ،ﺫﻛﺮﻩ ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻢ ) (٩٨٨ﰲ ﺍﻟﺰﻛﺎﺓ.
٣٧ ﺻﺎﺣﺐ $ﺍﳌﻐﲎ #ﻭﻻ ﺃﻋﺮﻑ ﺣﺎ ﹶﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻻ ﻣﻦ ﺧﺮﺟﻪ ،ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻓﻘﻴﻞ ﻟﻪ :ﺃﻻ ﻳﻜﻮ ﹸﻥ ﻣﺜ ﹶﻞ ﺍﳊﺠﺎ ِﻡ ﻳﻌﻄﻰ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻴﹰﺎ ﱮ ج ﺃﻋﻄﻰ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺷﻴﺌﹰﺎ ﻛﻤﺎ ﺑﻠﻐﻨﺎ ﰲ ﺍﳊﺠﺎﻡ. ﻋﻨﻪ؟ ﻓﻘﺎﻝ :ﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻨ ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﲪﻞ ﻛﻼﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ،ﺃﻭ ﺗﺄﻭﻳﻠﻪ ،ﻓﺤﻤﻠﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ،ﻭﻗﺎﻝ :ﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﻨﻈﺮ ،ﻟﻜﻦ ﺗﺮﻙ ﻣﻘﺘﻀﺎﻩ ﰲ ﺍﳊﺠﺎﻡ ،ﻓﺒﻘﻰ ﻓﻴﻤﺎ ﻋﺪﺍﻩ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ .ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﰲ $ﺍﳌﻐﲎ :#ﻛﻼﻡ ﺃﲪﺪ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻮﺭﻉ ﻻ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ،ﻭﺍﳉﻮﺍﺯ ﺃﺭﻓ ﻖ ﺑﺎﻟﻨﺎﺱ ،ﻭﺃﻭﻓ ﻖ ﻟﻠﻘﻴﺎﺱ. ﺱ ﺫﻛ ﺮ ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﻨﻊ ﻣِﻦ ﺑﻴﻊ ﺍﳌﺎﺀ ﺍﻟﺬﻯ ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﺍﻟﻨﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋ ﻦ ﺑﻴ ِﻊ ﹶﻓ ﻀ ِﻞ ﺍﳌﹶﺎﺀ).(١ ﺽ ﺤﻞِ ،ﻭ ﻋ ﻦ ﺑﻴ ِﻊ ﺍﳌﹶﺎ ِﺀ ﻭﺍ َﻷ ﺭ ِ ﺏ ﺍﻟ ﹶﻔ ﺿﺮﺍ ِ ﻭﻓﻴﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻋﻦ ﺑﻴﻊ ِ ِﻟﺘ ﺤﺮﺙ ،ﻓﻌﻦ ﺫﻟﻚ ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج).(٢ ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻗﺎﻝ $ :ﹶﻻ ﻳ ﻤﻨﻊ ﻸ ،#ﻭﻗﺎﻝ ﻀ ﹶﻞ ﺍﳌﹶﺎ ِﺀ ِﻟﺘ ﻤﻨﻌﻮﺍ ﺑﻪ ﺍﻟ ﹶﻜ َ ﻀﻞﹸ ﺍﳌﹶﺎ ِﺀ ِﻟﻴﻤﻨ ﻊ ﺑ ِﻪ ﺍﻟ ﹶﻜﻸُ #ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ $ﹶﻻ ﺗ ﻤﻨﻌﻮﺍ ﹶﻓ ﹶﻓ )(٣ ﻀ ﹶﻞ ﺍﻟ ﹶﻜ ِ ﻀ ﹶﻞ ﺍﳌﹶﺎ ِﺀ ِﻟﺘ ﻤﻨﻌﻮﺍ ِﺑ ِﻪ ﹶﻓ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ $ :ﹶﻻ ﺗ ﻤﻨﻌﻮﺍ ﹶﻓ ﻺ. # ﻭﰱ $ﺍﳌﺴﻨﺪ #ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ $ :ﻣ ﻦ ﻣﻨ ﻊ ﹶﻓﻀﻞ ﻣﺎِﺋ ِﻪ ﹶﺃ ﻭ ﹶﻓﻀﻞ ﹶﻛﹶﻠِﺌﻪِ ،ﻣﻨ ﻌﻪ ﺍﻟﱠﻠ ﻪ ﹶﻓ ﻀﹶﻠﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ.(٤)# ﻭﰱ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: $ﺛﹶﻼ ﹲ ﺙ ﹶﻻ ﻳ ﻤﻨ ﻌ ﻦ :ﺍﳌﹶﺎ ُﺀ ﻭﺍﻟ ﹶﻜﻸُ ﻭﺍﻟﻨﺎ ﺭ.(٥)# ﻭﰱ $ﺳﻨﻨﻪ #ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج: ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٥٦٥ﰲ ﺍﳌﺴﺎﻗﺎﺓ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٣٥) (١٥٦٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٤/٥ﰲ ﺍﳌﺰﺍﺭﻋﺔ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ١٧٩/٢ﻭ ١٨٣ﻭ (٢٢١ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٥ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٤٧٣ﰲ ﺍﻟﺮﻫﻮﻥ.
٣٨ ﺙ :ﺍﳌﹶﺎ ُﺀ ﻭﺍﻟﻨﺎ ﺭ ﻭﺍﻟ ﹶﻜﻸُ ،ﻭﹶﺛ ﻤﻨﻪ ﺣﺮﺍ ﻡ.(١)# ﻼ ٍ $ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺷﺮﻛﹶﺎ ُﺀ ﰲ ﹶﺛ ﹶ ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺏ ﹶﺃﻟِﻴ ﻢ :ﺭ ﺟ ﹲﻞ ﻼﹶﺛ ﹲﺔ ﹶﻻ ﻳﻨﻈﹸﺮ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺇﹶﻟﻴﻬ ﻢ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭ ﹶﻻﻳ ﺰﻛﱢﻴ ِﻬﻢ ،ﻭﹶﻟﻬ ﻢ ﻋﺬﹶﺍ ج $ﹶﺛ ﹶ ﺴﺒِﻴﻞِ ،ﻭﺭ ﺟ ﹲﻞ ﺑﺎﻳﻊ ﺇﻣﺎﻣﻪ ﻻ ﻳﺒﺎﻳﻌﻪ ﺇﻻ ﻟِﻠ ﺪﻧﻴﺎ ﻀﻞﹸ ﻣﺎ ٍﺀ ﺑِﺎﻟ ﱠﻄﺮِﻳ ِﻖ ﹶﻓ ﻤﻨ ﻌﻪ ﻣﻦ ﺍﺑ ِﻦ ﺍﻟ ﻛﹶﺎ ﹶﻥ ﻟﻀ ﻪ ﹶﻓ ﻂ ﻭ ﺭﺟ ﹲﻞ ﹶﺃﻗﹶﺎ ﻡ ِﺳ ﹾﻠ ﻌ ﹰﺔ ﺑ ﻌ ﺪ ﺍﻟ ﻌ ﺼ ِﺮ ﹶﻓ ﹶﻘﺎ ﹶﻝ: ﺿﻰ ،ﻭﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ِﻄ ِﻪ ِﻣﻨﻬﺎ ،ﺳﺨ ﹶ ﻓﺈ ﹾﻥ ﹶﺃ ﻋﻄﹶﺎ ﻩ ِﻣﻨﻬﺎ ،ﺭ ِ ﺖ ِﺑﻬﺎ ﹶﻛﺬﹶﺍ ،ﹶﻓ ﻭﺍﻟﻠﱠ ِﻪ ﺍﻟﺬِﻯ ﹶﻻ ِﺇﹶﻟ ﻪ ﹶﻏﻴﺮﻩ ﹸﺃ ﻋﻄِﻴ ﺼ ﺪﹶﻗﻪ ﺭ ﺟﻞﹲ ،ﹸﺛﻢ ﹶﻗ ﺮﹶﺃ ﻫ ِﺬ ِﻩ ﺍﻵﻳ ﹶﺔ)﴿ :(٢ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺸﺘﺮﻭﻥ ِﺑ ﻌ ﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻭﹶﺃﻳﻤﺎِﻧ ِﻬ ﻢ ﹶﺛﻤﻨﹰﺎ ﹶﻗﻠِﻴ ﹰ ﻳ ﻼ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٧٧ :ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ ﱮ ج ،ﹶﻓﺠﻌ ﹶﻞ ﻳﺪﻧﻮ ﻣﻨﻪ ﻭﻳﻠﺘﺰﻣﻪ ،ﰒ ﻗﺎﻝ :ﻳﺎﻧﱮ ﺍﻟﻠﱠﻪ ﻣﺎ ﺑ ﻬﻴﺴﺔ ﻗﺎﻟﺖ :ﺍﺳﺘﺄﺫﻥ ﺃﰉ ﺍﻟﻨ ﺤﻞﱡ ﻣﻨ ﻌﻪ؟ ﱮ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺍﻟﺸﻰ ُﺀ ﺍﻟﺬﻯ ﹶﻻ ﻳ ِ ﺤﻞﱡ ﻣﻨﻌﻪ؟ ﻗﺎﻝ :ﺍﳌﺎﺀ ﻗﹶﺎ ﹶﻝ$ :ﻳﺎ ﻧ ﺍﻟﺸﻰ ُﺀ ﺍﻟﺬﻯ ﻻ ﻳ ِ ﳋﻴ ﺮ ﺧﻴ ﺮ ﻗﹶﺎ ﹶﻝ ﺍ ِﳌ ﹾﻠﺢ ،ﻗﺎﻝ :ﻳﺎﻧِﺒ ﻰ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺍﻟﺸﻰ ُﺀ ﺍﻟﱠﺬﻯ ﹶﻻ ِﳛﻞﱡ ﻣﻨ ﻌﻪ؟ ﻗﺎﻝ :ﺃﻥ ﺗ ﹾﻔ ﻌ ﹶﻞ ﺍ ﹶ ﻚ.(٣)# ﹶﻟ ﺍﳌﺎﺀ ﺧﻠﻘﻪ ﺍﻟﻠﱠﻪ ﰲ ﺍﻷﺻﻞ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻬﺎﺋﻢ ،ﻭﺟﻌﻠﻪ ﺳﻘﻴﺎ ﳍﻢ ،ﻓﻼ ﻳﻜﻮﻥ ﺺ ﺑﻪ ﻣِﻦ ﺃﺣﺪ ،ﻭﻟﻮ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ،ﻭﺗﻨﹶﺄ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﻋﻤ ﺮ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﺣ ﺪ ﺃﺧ ﺍﺑ ﻦ ﺍﻟﺴﺒﻴﻞ ﺃﺣ ﻖ ﻣِﻦ ﺍﻟﺘﺎﱏﺀ ﻋﻠﻴﻪ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﻴﺪ ﻋﻨﻪ).(٤ ﺏ. ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﺍﺑ ﻦ ﺍﻟﺴﺒﻴ ِﻞ ﺃﻭﻝ ﺷﺎﺭ ٍ ﻓﺄﻣﺎ ﻣﻦ ﺣﺎﺯﻩ ﰲ ﻗِﺮﺑﺘﻪ ﺃﻭ ﺇﻧﺎﺋﻪ ،ﻓﺬﺍﻙ ﻏ ﲑ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﲟﱰﻟﺔ ﺳﺎﺋﺮ ﺍﳌﺒﺎﺣﺎﺕ ﺇﺫﺍ ﺣﺎﺯﻫﺎ ﺇﱃ ﻣﻠﻜﻪ ،ﰒ ﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ ﻛﺎﳊﻄﺐ ﻭﺍﻟﻜﻸ ﻭﺍﳌﻠﺢ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ ﺐ ﻋﻠﻰ ﹶﻇ ﻬ ِﺮ ِﻩ ﻓﻴﺒﻴﻌﻬﺎ ﻓﹶﻴ ﹸﻜﻒ ﺍﻟﱠﻠ ﻪ ِﺑﻬﺎ ج$ :ﻷ ﹶﻥ ﻳﺄﺧ ﹶﺬ ﹶﺃ ﺣﺪﻛﹸ ﻢ ﺣﺒﹶﻠﻪ ،ﹶﻓﻴ ﹾﺄﺗﻰ ،ﲝ ﺰ ﻣ ِﺔ ﺣ ﹶﻄ ٍ )(٥ ﺴﹶﺄ ﹶﻝ ﺍﻟﻨﺎ ﻭ ﺟ ﻬ ﻪ ﺧﻴ ﺮ ﹶﻟﻪ ﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﺱ ﹶﺃ ﻋ ﹶﻄ ﻮ ﻩ ﹶﺃ ﻭ ﻣﻨﻌﻮ ﻩ #ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ . ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٤٧٢ﻭﰲ ﺳﻨﺪﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺮﺍﺵ ﻭﻫﻮ ﻣﺘﺮﻭﻙ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٥/٥ﰲ ﺍﳌﺴﺎﻗﺎﺓ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٦٦٩ﰲ ﺍﻟﺰﻛﺎﺓ. ) (٤ﺍﻷﻣﻮﺍﻝ ﺹ ٣٧٥ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﺃﺭﺍﺩ ﺑﻮﻗﻠﻪ ﺍﻟﺜﺎﻧﺊ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺇﺫﺍ ﻣﺮ ﺑﺮﻛﺒﻴﺔ ﻋﻠﻴﻬﺎ ﻗﻮﻡ ﻣﻘﻴﻤﻮﻥ ﻓﻬﻮ ﺃﺣﻖ ﺑﺎﳌﺎﺀ ﻣﻨﻬﻢ. ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٥/٣ﰲ ﺍﻟﺰﻛﺎﺓ.
٣٩ ﺖ ﺷﺎ ِﺭﹶﻓﹰﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﰱ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﺃﺻﺒ ﺏ ﺭﺟﻞ ﰲ ﻣﻐﻨﻢ ﻳﻮﻡ ﺑﺪﺭ ،ﻭﺃﻋﻄﺎﱏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺷﺎﺭِﻓﹰﺎ ﺁﺧﺮ ،ﻓﺄﳔﺘﻬﻤﺎ ﻳﻮﻣﹰﺎ ﻋِﻨﺪ ﺑﺎ ِ ﺚ ﻓﻬﺬﺍ ﰲ ﺍﻟﻜﻸ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺃﻧﺎ ﺃﹸﺭﻳ ﺪ ﺃ ﹾﻥ ﹶﺃ ﺣ ِﻤ ﹶﻞ ﻋﻠﻴﻬﻤﺎ ﺇﺫﺧﺮﹰﺍ ﻷﺑﻴﻌﻪ) .(١ﻭﺫﻛﺮ ﺍﳊﺪﻳ ﹶ ﻚ ﻭﺳﺎﺋﺮ ﺍﳌﺒﺎﺣﺎﺕ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﳏ ﱠﻞ ﻭﺍﳊﻄﺐ ﺍﳌﺒﺎﺡ ﺑﻌﺪ ﺃﺧﺬﻩ ﻭﺇﺣﺮﺍﺯﻩ ،ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤ ﺍﻟﻨﻬﻰ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻻ ﳏ ﱠﻞ ﺍﻟﻨﻬﻰ ﺃﻳﻀﹰﺎ ﺑﻴ ﻊ ﻣﻴﺎﻩ ﺍﻷﺎﺭ ﺍﻟﻜِﺒﺎﺭ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻤﻜﻦ ﻣﻨﻌﻬﺎ ،ﻭﺍﳊﺠ ﺮ ﻋﻠﻴﻬﺎ ،ﻭﺇﳕﺎ ﳏﻞ ﺍﻟﻨﻬﻰ ﺻﻮﺭ ،ﺃﺣﺪﻫﺎ :ﺍﳌﻴﺎﻩ ﺍﳌﻨﺘﻘﻌﺔ ﻣِﻦ ﲔ ﺍﻟﻨﺎﺱ ،ﻭﻟﻴﺲ ﺃﺣﺪ ﺃﺣ ﻖ ﺎ ﻣِﻦ ﺍﻷﻣﻄﺎﺭ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﰲ ﺃﺭﺽ ﻣﺒﺎﺣﺔ ،ﻓﻬﻰ ﻣﺸﺘﺮﻛﺔ ﺑ ﺤﻞﱡ ﺑﻴﻌﻪ ﻉ ﻻ ﻳ ِ ﺃﺣﺪ ﺇﻻ ﺑﺎﻟﺘﻘﺪ ِﱘ ﻟﻘﹸﺮﺏ ﺃﺭﺿﻪ ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻓﻬﺬﺍ ﺍﻟﻨﻮ ﺐ ﻟﻮﻋﻴﺪ ﺍﻟﻠﱠﻪ ﻭﻣﻨﻊ ﻓﻀﻠﻪ ﺇﺫ ﻣﻨﻊ ﻓﻀﻞ ﻣﺎ ﱂ ﺗﻌﻤﻞ ﻳﺪﺍﻩ. ﺹ ﻣﺴﺘﻮﺟ ﻭﻻ ﻣﻨﻌﻪ ،ﻭﻣﺎﻧﻌﻪ ﻋﺎ ٍ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻮ ﺍﲣﺬ ﰲ ﺃﺭﺿﻪ ﺍﳌﻤﻠﻮﻛﺔ ﻟﻪ ﺣﻔﺮ ﹰﺓ ﳚﻤﻊ ﻓﻴﻬﺎ ﺍﳌﺎﺀ ،ﺃﻭ ﺣﻔﺮ ﺑﺌﺮﺍﹰ ،ﻓﻬﻞ ﳝِﻠﻜﹸﻪ ﺑﺬﻟﻚ ،ﻭﳛﻞ ﻟﻪ ﺑﻴﻌﻪ؟ ﻗﻴﻞ :ﻻ ﺭﻳﺐ ﺃﻧﻪ ﺃﺣ ﻖ ﺑﻪ ﻣِﻦ ﻏﲑﻩ ،ﻭﻣﱴ ﻛﺎﻥ ﺍﳌﺎ ُﺀ ﺍﻟﻨﺎﺑﻊ ﰲ ﺐ ﻋﻠﻴﻪ ﺑﺬﻟﹸﻪ، ﻕ ﻛﻔﺎﻳﺘﻪ ﻟﺸﺮﺑﻪ ﻭﺷﺮﺏ ﻣﺎﺷﻴﺘﻪ ﻭﺩﻭﺍﺑﻪ ،ﱂ ﳚ ﻣﻠﻜﻪ ،ﻭﺍﻟﻜﻸ ﻭﺍﳌﻌﺪﻥ ﻓﻮ ﱮ ج ،ﻓﺈﻧﻪ ﺇﳕﺎ ﺗﻮﻋﺪ ﻣ ﻦ ﻣﻨﻊ ﻓﻀﻞ ﺍﳌﺎﺀ، ﺖ ﻭﻋﻴ ِﺪ ﺍﻟﻨ ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ،ﻭﻫﺬﺍ ﻻ ﻳﺪ ﺧ ﹸﻞ ﲢ ﻭﻻ ﻓﻀ ﹶﻞ ﰲ ﻫﺬﺍ. ﻓﺼﻞ
ﻭﻣﺎ ﹶﻓﻀﻞ ﻣﻨﻪ ﻋﻦ ﺣﺎﺟﺘﻪ ﻭﺣﺎﺟ ِﺔ ﺎﺋﻤﻪ ﻭﺯﺭﻋﻪ ،ﻭﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺁﺩﻣﻰ ﻣﺜﻠﹸﻪ ﺃﻭ ﺏ ﻭﻳﺴﻘﻰ ﻣﺎ ﺷﻴﺘﻪ، ﺎﺋﻤﻪ ،ﻭﺑ ﹶﺬﻟﹶﻪ ﺑﻐﲑ ﻋﻮﺽ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺘﻘﺪﻡ ﺇﱃ ﺍﳌﺎﺀ ﻭﻳﺸﺮ ﺽ ﻭﻫﻞ ﻳﻠﺰﻣﻪ ﻭﻟﻴﺲ ﻟﺼﺎﺣﺐ ﺍﳌﺎﺀ ﻣﻨﻌﻪ ﻣِﻦ ﺫﻟﻚ ،ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺸﺎﺭﺏ ﻭﺳﺎﻗﻰ ﺍﻟﺒﻬﺎﺋﻢ ِﻋ ﻮ ﺃﻥ ﻳﺒﺬﹸ ﹶﻝ ﻟﻪ ﺍﻟﺪﻟ ﻮ ﻭﺍﻟﺒﻜﺮﺓ ﻭﺍﳊﺒ ﹶﻞ ﳎﺎﻧﺎﹰ ،ﺃﻭ ﻟﻪ ﺃﻥ ﻳﺄﺧ ﹶﺬ ﺃﺟﺮﺗﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﻼ ﻭﺟﻮﺑﻪ ،ﻭﻫﻮ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ﰲ ﻭﺟﻮﺏ ﺇﻋﺎﺭﺓ ﺍﳌﺘﺎﻉ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ،ﺃﻇﻬﺮﻫﻤﺎ ﺩﻟﻴ ﹰ ﻣِﻦ ﺍﳌﺎﻋﻮﻥ .ﻗﺎﻝ ﺃﲪﺪ :ﺇﳕﺎ ﻫﺬﺍ ﰲ ﺍﻟﺼﺤﺎﺭﻯ ﻭﺍﻟﱪﻳﺔ ﺩﻭﻥ ﺍﻟﺒﻨﻴﺎ ِﻥ ﻳﻌﲎ :ﺃﻥ ﺍﻟﺒﻨﻴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺍﳌﺎﺀُ ،ﻓﻠﻴﺲ ﻷﺣﺪ ﺍﻟﺪﺧﻮ ﹸﻝ ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻪ ،ﻭﻫﻞ ﻳﻠﺰﻣﻪ ﺑﺬﹾﻝ ﻓﻀﻞ ﻣﺎﺋﻪ ﻉ ﻏﲑﻩ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﻟﺰﺭ ِ ﺃﺣﺪﳘﺎ ﻻ ﻳﻠﺰﻣﻪ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻷﻥ ﺍﻟﺰﺭﻉ ﻻ ﺣﺮﻣﺔ ﻟﻪ ﰲ ﻧﻔﺴﻪ ،ﻭﳍﺬﺍ ﻻ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٣٨ ،١٣٥/٦
٤٠ ﺐ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺳﻘﻴﻪ ﲞﻼﻑ ﺍﳌﺎﺷﻴ ﹶﺔ. ﳚ ﺚ ﺍﳌﺘﻘﺪﻣﺔ ﻭﻋﻤﻮﻣِﻬﺎ ﻭﲟﺎ ﺭﻭﻯ ﻭﺍﻟﺜﺎﱏ :ﻳﻠﺰﻣﻪ ﺑﺬﻟﹸﻪ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻷﺣﺎﺩﻳ ِ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃ ﱠﻥ ﹶﻗﻴ ﻢ ﺃﺭﺿﻪ ﺑﺎﻟﻮﻫﻂ ﻛﺘﺐ ﺇﻟﻴﻪ ﻳﺨﱪﻩ ﺃﻧﻪ ﺳﻘﻰ ﺃﺭﺿﻪ ،ﻭﹶﻓﻀﻞ ﻟﻪ ﻣِﻦ ﺍﳌﺎﺀ ﻓﻀ ﹲﻞ ﻳﻄﻠﺐ ﺑﺜﻼﺛﲔ ﺃﻟﻔﺎﹰ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ: ﻀ ِﻞ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻨﻬﻰ ﻋﻦ ﺑﻴ ِﻊ ﹶﻓ ﺃﻗﻢ ِﻗ ﹾﻠ ﺪﻙ ،ﰒ ﺍﺳﻖ ﺍﻷﺩﱏ ،ﻓﺎﻷﺩﱏ ،ﻓﺈﱏ ﲰﻌ ﺍﳌﹶﺎ ِﺀ).(١ ﻗﺎﻟﹸﻮﺍ :ﻭﰱ ﻣﻨﻌﻪ ﻣﻦ ﺳﻘﻰ ﺍﻟﺰﺭﻉ ﺇﻫﻼﻛﹸﻪ ﻭﺇﻓﺴﺎﺩﻩ ،ﻓﺤﺮﻡ ﻛﺎﳌﺎﺷﻴﺔ .ﻭﻗﻮﻟﹸﻜﻢ :ﻻ ﺣﺮﻣﺔ ﻟﻪ ،ﻓﻠﺼﺎﺣﺒﻪ ﺣﺮﻣﺔ ،ﻓﻼ ﳚﻮ ﺯ ﺍﻟﺘﺴﺒﺐ ﺇﱃ ﺇﻫﻼﻙ ﻣﺎﻟﻪ ،ﻭﻣﻦ ﺳﻠﱠﻢ ﻟﻜﻢ ﺃﻧﻪ ﻻ ﺣﺮﻣﺔ ﻟﻠﺰﺭﻉ؟ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻰ :ﻭﳛﺘ ِﻤﻞﹸ ﺃﻥ ﳝﻨﻊ ﻧﻔﻰ ﺍﳊﺮﻣﺔ ﻋﻨﻪ ،ﻓﺈﻥ ﺇﺿﺎﻋ ﹶﺔ ﺍﳌﺎﻝ ﻣﻨﻬﻰ ﻋﻨﻬﺎ ،ﻭﺇﺗﻼﻓﹶﻪ ﳏﺮﻡ ،ﻭﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺮﻣﺘﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﺃﺭﺿﻪ ﺃﻭ ﺩﺍﺭﻩ ﺑﺌﺮ ﻧﺎﺑﻌﺔ ،ﺃﻭ ﻋﲔ ﻣﺴﺘﻨﺒﻄﺔ ،ﻓﻬﻞ ﺗﻜﻮﻥ ﻣﻠﻜﹰﺎ ﺲ ﺍﻟﺒﺌﺮ ﻭﺃﺭﺽ ﺍﻟﻌﲔ ،ﻓﻤﻤﻠﻮﻛ ﹰﺔ ﳌﺎﻟﻚ ﺍﻷﺭﺽ، ﻟﻪ ﺗﺒﻌﹰﺎ ﳌﻠﻚ ﺍﻷﺭﺽ ﻭﺍﻟﺪﺍﺭ؟ ﻗﻴﻞ :ﺃﻣﺎ ﻧﻔ ﻭﺃﻣﺎ ﺍﳌﺎﺀُ ،ﻓﻔﻴﻪ ﻗﻮﻻﻥ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ،ﻭﻭﺟﻬﺎﻥ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻏ ﲑ ﳑﻠﻮﻙ ،ﻷﻧﻪ ﳚﺮﻯ ﻣِﻦ ﲢﺖ ﺍﻷﺭﺽ ﺇﱃ ﻣﻠﻜﻪ ،ﻓﺄﺷﺒﻪ ﺍﳉﺎﺭﻯ ﰲ ﺍﻟﻨﻬﺮ ﺇﱃ ﻣﻠﻜﻪ. ﺐ ﺽ ﻭﻵﺧﺮ ﻣﺎﺀ ،ﻓﺎﺷﺘﺮﻙ ﺻﺎﺣ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﳑﻠﻮﻙ ﻟﻪ ،ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﺟﻞ ﻟﻪ ﺃﺭ ﺐ ﺍﳌﺎﺀ ﰲ ﺍﻟﺰﺭﻉ :ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ؟ ﻓﻘﺎﻝ :ﻻ ﺑﺄﺱ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺍﺧﺘﻴﺎ ﺭ ﺃﰉ ﺍﻷﺭﺽ ﻭﺻﺎﺣ ﺑﻜﺮ. ﻭﰱ ﻣﻌﲎ ﺍﳌﺎﺀ ﺍﳌﻌﺎﺩ ﹸﻥ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻷﻣﻼﻙ ﻛﺎﻟﻘﹶﺎ ِﺭ ﻭﺍﻟﻨﻔﻂ ﻭﺍﳌﹸﻮﻣﻴﺎ ،ﻭﺍﳌِﻠﺢ ،ﻭﻛﺬﻟﻚ ﺖ ﰲ ﺃﺭﺿﻪ ﹸﻛﻞﱡ ﺫﻟﻚ ﻳﺨﺮﺝ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺘﲔ ﰲ ﺍﳌﺎﺀ ،ﻭﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻸ ﺍﻟﻨﺎﺑ ﺍﳌﺎﺀ ﻻ ﻳﻤﻠﻚ ،ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻗﺎﻝ ﺃﲪﺪ :ﻻ ﻳﻌﺠﺒﲎ ﺑﻴ ﻊ ﺍﳌﺎﺀ ﺍﻟﺒﺘﺔ ،ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ: ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﺴﺄﻝ ﻋﻦ ﻗﻮﻡ ﺑﻴﻨﻬﻢ ﺮ ﺗﺸﺮﺏ ﻣﻨﻪ ﺃﺭﺿﻬﻢ ﳍﺬﺍ ﻳﻮﻡ ،ﻭﳍﺬﺍ ﻳﻮﻣﺎﻥ ﲰﻌ ﻳﺘ ِﻔﻘﹸﻮﻥ ﻋﻠﻴﻪ ﺑﺎﳊﺼﺺ ،ﻓﺠﺎﺀ ﻳﻮﻣﻰ ﻭﻻ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻛﺮﻳﻪ ﺑﺪﺭﺍﻫﻢ؟ ﻗﺎﻝ :ﻣﺎ ﺃﺩﺭﻯ ،ﺃﻣﺎ ) (١ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﻴﺪ ﰲ ﺍﻷﻣﻮﺍﻝ ﺹ ٣٨٠ ،٣٧٩ﻭﺍﻟﻮﻫﻂ :ﻗﺮﻳﺔ ﺑﺎﻟﻄﺎﺋﻒ ﻋﻞ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﻣﻦ ﻣﺮﺝ ﻭﻓﻴﻬﺎ ﻛﺮﻡ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺱ ﻛﺎﻥ ﻋﻠﻰ ﺃﻟﻒ ﺃﻟﻒ.
٤١ ﱮ ج ،ﻓﻨﻬﻰ ﻋﻦ ﺑﻴﻊ ﺍﳌﺎﺀ ،ﻗﻴﻞ :ﺇﻧﻪ ﻟﻴﺲ ﻳﺒﻴﻌﻪ ،ﺇﳕﺎ ﻳﻜﺮﻳﻪ ،ﻗﺎﻝ :ﺇﻧﻤﺎ ﺍﺣﺘﺎﻟﹸﻮﺍ ﺬﺍ ﺍﻟﻨ ﺴﻨﻮﻩ ،ﻓﺄﻯ ﺷﻰﺀ ﻫﺬﺍ ﺇﻻ ﺍﻟﺒﻴﻊ ..ﺍﻧﺘﻬﻰ. ِﻟﻴﺤ ﺱ ﰲ ﺍﳌﺎﺀ ﺩﻟﻴ ﹲﻞ ﻇﺎﻫﺮ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺑﻴﻌﻪ ،ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱴ ﺚ ﺍﺷﺘﺮﺍ ِﻙ ﺍﻟﻨﺎ ِ ﻭﺃﺣﺎﺩﻳ ﹸ ﺱ ﰲ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ﻭﺑﺴﺎﺗﻴﻨﻪ ﻭﻏﲑﻫﺎ ،ﻓﺈﻥ ﺳﺌﻞ ﻋﻨﻬﺎ ﺃﲪﺪ ﻫﻰ ﺍﻟﱴ ﻗﺪ ﺍﺑﺘﻠ ﻰ ﺎ ﺍﻟﻨﺎ ﺽ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻳﻜﻮ ﹸﻥ ﻟﻪ ﺣﻖ ﻣِﻦ ﺍﻟﺸﺮﺏ ﻣِﻦ ﺮ ،ﻓﻴﻔﺼﻞ ﻋﻨﻪ ،ﺃﻭ ﻳﺒﻨﻴﻪ ﺩﻭﺭﺍﹰ، ﺍﻷﺭ ﱮ ج ﻰ ﻋﻦ ﺑﻴﻊ ﺏ ﺑﺄﻥ ﺍﻟﻨ ﻭﺣﻮﺍﻧﻴﺖ ،ﻭﻳﺆﺟﺮ ﻣﺎﺀَﻩ ،ﻓﻘﺪ ﺗﻮﻗﻒ ﺃﲪﺪ ﺃﻭﻻﹰ ،ﰒ ﺃﺟﺎ ﲔ ﺍﻟﻠﻔﻆ، ﺍﳌﺎﺀِ ،ﻓﻠﻤﺎ ﻗﻴﻞ ﻟﻪ :ﺇﻥ ﻫﺬﻩ ﺇﺟﺎﺭﺓ ،ﻗﺎﻝ :ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﺣِﻴﻠﺔ ،ﻭﻫﻰ ﲢﺴ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﺪ ﺍﻟﺒﻴﻊ ،ﻭﻗﻮﺍ ِﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻘﺘﻀﻰ ﺍﳌﹶﻨﻊ ﻣﻦ ﺑﻴﻊ ﻫﺬﺍ ﺍﳌﺎﺀ ﻓﺈﻧﻪ ﺇﳕﺎ ﻛﺎﻥ ﻟﻪ ﺣ ﻖ ﺍﻟﺘﻘﺪﱘ ﰲ ﺳﻘﻰ ﺃﺭﺿﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﺎﺀ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ ،ﻓﺈﺫﺍ ﺍﺳﺘﻐﲎ ﻋﻨﻪ ،ﱂ ﳚﺰ ﻟﻪ ﺍﳌﻌﺎﻭﺿ ﹸﺔ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻭﱃ ﺑﻪ ﺑﻌﺪﻩ ،ﻭﻫﺬﺍ ﻛﻤﻦ ﺃﻗﺎﻡ ﻋﻠﻰ ﻣﻌﺪﻥ ،ﻓﺄﺧﺬ ﻣﻨﻪ ﺠ ﺰ ﻟﻪ ﺃﻥ ﻳﺒﻴ ﻊ ﺑﺎﻗﻴﻪ ﺑﻌ ﺪ ﻧﺰﻋﻪ ﻋﻨﻪ. ﺣﺎﺟﺘﻪ ،ﱂ ﻳ ﻭﻛﺬﻟﻚ ﻣ ﻦ ﺳﺒﻖ ﺇﱃ ﺍﳉﻠﻮﺱ ﰲ ﺭ ﺣﺒ ٍﺔ ﺃﻭ ﻃﺮﻳﻖ ﻭﺍﺳﻌﺔ ،ﻓﻬﻮ ﺃﺣ ﻖ ﺎ ﻣﺎ ﺩﺍﻡ ﺽ ﺍﳌﺒﺎﺣﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺠﺰ ،ﻭﻛﺬﻟﻚ ﺍﻷﺭ ﺟﺎﻟﺴﺎﹰ ،ﻓﺈﺫﺍ ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ،ﻭﺃﺟﺮ ﻣﻘﻌﺪﻩ ،ﱂ ﻳ ﻛﻸ ﺃﻭ ﻋﺸﺐ ،ﻓﺴﺒﻖ ﺑﺪﻭﺍﺑﻪ ﺇﻟﻴﻪ ،ﻓﻬﻮ ﺃﺣ ﻖ ِﺑ ﺮﻋﻴ ِﻪ ﻣﺎ ﺩﺍﻣﺖ ﺩﻭﺍﺑﻪ ﻓﻴﻪ ،ﻓﺈﺫﺍ ﻃﻠﺐ ﺍﳋﺮﻭﺝ ﻣِﻨﻬﺎ ،ﻭﺑﻴ ﻊ ﻣﺎ ﹶﻓﻀﻞ ﻋﻨﻪ ،ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ ﻭﻫﻜﺬﺍ ﻫﺬﺍ ﺍﳌﺎ ُﺀ ﺳﻮﺍﺀ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻓﺎﺭﻕ ﺃﺭﺿﻪ ،ﱂ ﻳﺒﻖ ﻟﻪ ﻓﻴﻪ ﺣﻖ ،ﻭﺻﺎﺭ ﲟﱰﻟﺔ ﺍﻟﻜﻸ ﺍﻟﺬﻯ ﻻ ﺍﺧﺘﺼﺎﺹ ﻟﻪ ﺑﻪ ،ﻭﻻ ﻫﻮ ﰲ ﺃﺭﺿﻪ. ﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺎﺀ ﰲ ﻧﻔﺲ ﺃﺭﺿﻪ ،ﻓﻬﻮ ﻣﻨﻔﻌ ﹲﺔ ﻣِﻦ ﻣﻨﺎﻓﻌﻬﺎ ،ﻓﻤﻠﻜﻪ ﻓﺈﻥ ﻗﻴﻞ :ﺍﻟﻔﺮ ﲟﻠﻜﻬﺎ ﻛﺴﺎِﺋ ِﺮ ﻣﻨﺎﻓﻌﻬﺎ ﲞﻼﻑ ﻣﺎ ﺫﻛﺮﰎ ﻣِﻦ ﺍﻟﺼﻮﺭ ،ﻓﺈﻥ ﺗﻠﻚ ﺍﻷﻋﻴﺎﻥ ﻟﻴﺴﺖ ﻣﻦ ﻣﻠﻜﻪ، ﻭﺇﳕﺎ ﻟﻪ ﺣ ﻖ ﺍﻻﻧﺘﻔﺎﻉ ﻭﺍﻟﺘﻘﺪﱘ ﺇﺫﺍ ﺳﺒﻖ ﺧﺎﺻﺔ. ﻗﻴﻞ :ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﺍﻟﱴ ﻷﺟﻠﻬﺎ ﺟ ﻮ ﺯ ﻣﻦ ﺟﻮﺯ ﺑﻴﻌﻪ ،ﻭﺟﻌﻞ ﺫﻟﻚ ﺣﻘﹰﺎ ﻣِﻦ ﺣﻘﻮﻕ ﻚ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ﻛﻤﺎ ﳝِﻠﻚ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻴﻪ ﻣﻊ ﺍﻷﺭﺽ ،ﻓﹸﻴﻘﺎﻝ :ﺣ ﻖ ﺃﺭﺿﻪ ،ﹶﻓ ﻤﹶﻠ ﺃﺭﺿﻪ ﰲ ﺍﻻﻧﺘﻔﺎﻉ ﻻ ﰲ ﻣﻠﻚ ﺍﻟﻌﲔ ﺍﻟﱴ ﺃﻭﺩﻋﻬﺎ ﺍﻟﻠﱠﻪ ﻓﻴﻬﺎ ﺑﻮﺻﻒ ﺍﻻﺷﺘﺮﺍﻙ ،ﻭﺟﻌﻞ ﺣﻘﱠﻪ ﰲ ﺗﻘﺪﱘ ﺍﻻﻧﺘﻔﺎﻉ ﻋﻠﻰ ﻏﲑﻩ ﰲ ﺍﻟﺘﺤﺠﺮ ﻭﺍﳌﻌﺎﻭﺿﺔ ،ﻓﻬﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺬﻯ ﺗﻘﺘﻀﻴﻪ ﻗﻮﺍﻋ ﺪ ﺍﻟﺸﺮﻉ ﻭﺣﻜﻤﺘﻪ ﻭﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﻌﺎﱂ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﺩﺧﻞ ﻏﲑﻩ ﺑﻐﲑ ﺇﺫﻧﻪ، ﺶ ﰲ ﺃﺭﺿﻪ ﻃﺎﺋﺮ ،ﺃﻭ ﺣﺼﻞ ﻓﻴﻬﺎ ﺸ ﻓﺄﺧﺬ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﻷﻧﻪ ﻣﺒﺎﺡ ﰲ ﺍﻷﺻﻞ ،ﻓﺄﺷﺒﻪ ﻣﺎ ﻟﻮ ﻋ
٤٢ ﻇﱮ ،ﺃﻭ ﻧﻀﺐ ﻣﺎﺅﻫﺎ ﻋﻦ ﲰﻚ ،ﻓﺪﺧﻞ ﺇﻟﻴﻪ ،ﻓﺄﺧﺬﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻟﻪ ﻣﻨﻌﻪ ﻣِﻦ ﺩﺧﻮﻝ ﻣﻠﻜﻪ ،ﻭﻫﻞ ﳚﻮ ﺯ ﺩﺧﻮﻟﹸﻪ ﰲ ﻣﻠﻜﻪ ﺑﻐﲑ ﺇﺫﻧﻪ؟ ﺾ ﺃﺻﺤﺎﺑﻨﺎ :ﻻ ﳚﻮ ﺯ ﻟﻪ ﺩﺧﻮ ﹸﻝ ﻣﻠﻜﻪ ﻷﺧﺬ ﺫﻟﻚ ﺑﻐﲑ ﺇﺫﻧﻪ ،ﻭﻫﺬﺍ ﻗﻴﻞ :ﻗﺪ ﻗﺎﻝ ﺑﻌ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ،ﻭﻻ ﰲ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﺑﻞ ﻗﺪ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺽ ﻏ ِﲑ ﻣﺒﺎﺣﺔ ﻣﻊ ﺃﻥ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﳑﻠﻮﻛﺔ ﻟﻪ ﻭﻻ ﻣﺴﺘﺄﺟﺮﺓ ﻭﺩﺧﻮﻟﹸﻬﺎ ﻟﻐﲑ ﺍﻟﺮﻋﻰ ﰲ ﺃﺭ ٍ ﺏ ﺃﻧﻪ ﳚﻮﺯ ﻟﻪ ﺩﺧﻮﻟﹸﻬﺎ ﻷﺧﺬ ﻣﺎ ﻟﻪ ﺃﺧﺬﹸﻩ ،ﻭﻗﺪ ﻳﺘﻌ ﱠﺬ ﺭ ﻋﻠﻴﻪ ﺍﻟﺮﻋﻰ ﳑﻨﻮﻉ ﻣﻨﻪ .ﻓﺎﻟﺼﻮﺍ ﻏﺎﻟﺒﹰﺎ ﺍﺳﺘﺌﺬﺍﻥ ﻣﺎﻟﻜﻬﺎ ،ﻭﻳﻜﻮﻥ ﻗﺪ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺸﺮﺏ ﻭﺳﻘﻰ ﺎﺋﻤﻪ ﻭﺭﻋﻰ ﺍﻟﻜﻸ، ﻭﻣﺎﻟﻚ ﺍﻷﺭﺽ ﻏﺎﺋﺐ ،ﻓﻠﻮ ﻣﻨﻌﻨﺎﻩ ﻣﻦ ﺩﺧﻮﳍﺎ ﺇﻻ ﺑﺈﺫﻧﻪ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺇﺿﺮﺍﺭ ﺑﺒﻬﺎﺋﻤﻪ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﳍﺬﺍ ﺍﻹﺫﻥ ،ﻷﻧﻪ ﻟﻴﺲ ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﻣﻨﻌﻪ ﻣِﻦ ﺍﻟﺪﺧﻮﻝ ،ﺑﻞ ﺤﻞﱡ ﻟﻪ ﻣﻨﻌﻪ ﺐ ﻋﻠﻴﻪ ﲤﻜﻴﻨﻪ ،ﻓﻐﺎﻳ ﹸﺔ ﻣﺎ ﻳﻘﺪﺭ ﺃﻧﻪ ﱂ ﻳﺄﺫﻥ ﻟﻪ ،ﻭﻫﺬﺍ ﺣﺮﺍ ﻡ ﻋﻠﻴﻪ ﺷﺮﻋﹰﺎ ﻻ ﻳ ِ ﳚ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ،ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺗﻮﻗﻒ ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﺍﻹﺫﻥ. ﻉ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻬﻮ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺇﺫﺍ ﱂ ﻳﺘﻤﻜﻦ ﻣِﻦ ﺃﺧﺬ ﺣﻘﱢﻪ ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﻟﻪ ﺍﻟﺸﺎﺭ ﻣﺄﺫﻭﻥ ﻓﻴﻪ ﺷﺮﻋﺎﹰ ،ﺑﻞ ﻟﻮ ﻛﺎﻥ ﺩﺧﻮﻟﹸﻪ ﺑﻐﲑ ﺇﺫﻧﻪ ﻟِﻐﲑﺓ ﻋﻠﻰ ﺣﺮﳝﻪ ﻭﻋﻠﻰ ﺃﻫﻠﻪ ،ﻓﻼ ﳚﻮ ﺯ ﻟﻪ ﺲ ﺎ ،ﻓﻠﻪ ﺍﻟﺪﺧﻮ ﹸﻝ ﺑﻐﲑ ﺇﺫﻥ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ،ﺃﻭ ﺩﺍﺭ ﻓﻴﻬﺎ ﺑﺌﺮ ﻭﻻ ﺃﻧﻴ ﺡ ﹶﺃ ﹾﻥ ﺗ ﺪﺧﻠﹸﻮﺍ ﺑﻴﻮﺗﹰﺎ ﹶﻏﻴ ﺮ ﺲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺟﻨﺎ ﺍﻟﺪﺧﻮ ﹸﻝ ﺑﺈﺫ ٍﻥ ﻭﻏﲑِﻩ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ﴿ :ﹶﻟﻴ ﺴﻜﹸﻮﻧ ٍﺔ ﻓِﻴﻬﺎ ﻣﺘﺎ ﻣ ﻉ ﹶﻟ ﹸﻜ ﻢ﴾ ]ﺍﻟﻨﻮﺭ ،[٢٩ :ﻭﻫﺬﺍ ﺍﻟﺪﺧﻮ ﹸﻝ ﺍﻟﺬﻯ ﺭﻓﻊ ﻋﻨﻪ ﺍﳉﻨﺎﺡ ﻫﻮ ﺍﻟﺪﺧﻮ ﹸﻝ ﺑﻼ ﺇﺫﻥ ،ﻓﺈﻧﻪ ﻗﺪ ﻣﻨﻌﻬﻢ ﻗﺒﻞ ﻣِﻦ ﺍﻟﺪﺧﻮﻝ ﻟﻐﲑ ﺑﻴﻮﻢ ﺣﱴ ﻳﺴﺘﺄِﻧﺴﻮﺍ ﻭﻳﺴﻠﱢﻤﻮﺍ ﺾ ﺍﻟﺴﻠﻒ ﻛﺬﻟﻚ ،ﰒ ﺭﻓﻊ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ،ﻭﺍﻻﺳﺘﺌﻨﺎﺱ ﻫﻨﺎ :ﺍﻻﺳﺘﺌﻨﺬﺍﻥ ،ﻭﻫﻰ ﰲ ﻗﺮﺍﺀﺓ ﺑﻌ ِ ﻋﻨﻬﻢ ﺍﳉﹸﻨﺎﺡ ﰲ ﺩﺧﻮﻝ ﺍﻟﺒﻴﻮﺕ ﻏﲑ ﺍﳌﺴﻜﻮﻧﺔ ﻷﺧﺬ ﻣﺘﺎﻋﻬﻢ ،ﻓﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺑﻴﺖ ﻏﲑﻩ ﻭﺃﺭﺿﻪ ﻏ ِﲑ ﺍﳌﺴﻜﻮﻧﺔ ،ﻷﺧﺬ ﺣ ﱢﻘﻪ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﻜﻸ ،ﻓﻬﺬﺍ ﻇﺎﻫ ﺮ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫ ﻮ ﻣﻘﺘﻀﻰ ﻧﺺ ﺃﲪﺪ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﹸﻮﻥ ﰲ ﺑﻴﻊ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻌﲔ ﻧﻔﺴﻬﺎ :ﻫﻞ ﳚﻮﺯ؟ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﳕﺎ ﻰ ﻋﻦ ﺑﻴﻊ ﻓﻀﻞ ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻌﻴﻮﻥ ﰲ ﻗﺮﺍﺭﻩ ،ﻭﳚﻮﺯ ﺑﻴﻊ ﺍﻟﺒﺌﺮ ﻧﻔﺴِﻬﺎ ﻭﺍﻟﻌﲔ ،ﻭﻣﺸﺘﺮﻳﻬﺎ ﱮ ج ﻗﺎﻝ: ﺃﺣ ﻖ ﲟﺎﺋﻬﺎ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﻮ ﺍﻟﺬﻯ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ،ﻓﺈﻥ ﺍﻟﻨ
٤٣ ﳉﻨ ﹸﺔ (١)#ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ،ﻓﺎﺷﺘﺮﺍﻫﺎ ﲔ ﻭﹶﻟﻪ ﺍ ﹶ ﺸﺘﺮﻯ ِﺑﹾﺌ ﺮ ﺭﻭ ﻣ ﹶﺔ ﻳﻮﺳ ﻊ ِﺑﻬﺎ ﻋﻠﹶﻰ ﺍﳌﹸﺴﻠِﻤ $ﻣ ﻦ ﻳ ﲔ ﻭﻛﺎﻥ ﱮ ج ﻭﺳﺒﻠﹶﻬﺎ ﻟِﻠﻤﺴﻠ ِﻤ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣِﻦ ﻳﻬﻮﺩﻯ ﺑﺄﻣ ِﺮ ﺍﻟﻨ ﻯ ﻳﺒﻴ ﻊ ﻣﺎﺀَﻫﺎ .ﻭﰱ ﺍﳊﺪﻳﺚ ﺃﻥ ﻋﺜﻤﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﺷﺘﺮﻯ ﻣﻨﻪ ﻧﺼﻔﻬﺎ ﺑﺎﺛﲎ ﺍﻟﻴﻬﻮﺩ ﺐ ﻟﻚ ﺼ ﻋﺸﺮ ﺃﻟﻔﺎﹰ ،ﰒ ﻗﺎﻝ ﻟﻠﻴﻬﻮﺩﻯ ﺍﺧﺘﺮ ﺇﻣﺎ ﺃﻥ ﺗﺄ ﺧ ﹶﺬﻫﺎ ﻳﻮﻣﹰﺎ ﻭﺁﺧ ﹶﺬﻫﺎ ﻳﻮﻣﺎﹰ ،ﻭﺇﻣﺎ ﺃ ﹾﻥ ﺗﻨ ِ ﺱ ﻳﺴﺘﻘﻮﻥ ﻣﻨﻬﺎ ﰲ ﻳﻮﻡ ﺐ ﻋﻠﻴﻬﺎ ﺩﻟﻮﺍﹰ ،ﻓﺎﺧﺘﺎﺭ ﻳﻮﻣﹰﺎ ﻭﻳﻮﻣﺎﹰ ،ﻓﻜﺎﻥ ﺍﻟﻨﺎ ﺼ ﻋﻠﻴﻬﺎ ﺩﻟﻮﺍﹰ ،ﻭﹶﺃﻧ ِ ﺕ ﻋﻠ ﻰ ﺑﺌﺮﻯ ،ﻓﺎﺷﺘﺮﻯ ﺑﺎﻗﻴﻬﺎ ،ﻓﺎﺷﺘﺮﺍﻩ ﺑﺜﻤﺎﻧﻴﺔ ﻯ :ﺃﻓﺴﺪ ﻋﺜﻤﺎﻥ ﻟِﻠﻴﻮﻣﲔ ،ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩ ﺁﻻﻑ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺣﺠ ﹲﺔ ﻋﻠﻰ ﺻﺤﺔ ﺑﻴ ِﻊ ﺍﻟﺒﺌﺮ ﻭﺟﻮﺍ ِﺯ ﺷﺮﺍﺋﻬﺎ ،ﻭﺗﺴﺒﻴﻠﻬﺎ ،ﻭﺻﺤ ِﺔ ﺑﻴﻊ ﻣﺎ ﻳﺴﻘﻰ ﻣﻨﻬﺎ ،ﻭﺟﻮﺍﺯ ﻗﺴﻤ ِﺔ ﺍﳌﺎﺀ ﺑﺎﳌﻬﺎﻳﺄﺓ ،ﻭﻋﻠﻰ ﻛﻮﻥ ﺍﳌﺎﻟﻚ ﺃﺣ ﻖ ﲟﺎﺋﻬﺎ ،ﻭﺟﻮﺍﺯ ﻗﺴﻤﺔ ﻣﺎ ﻓﻴﻪ ﺣﻖ ﻭﻟﻴﺲ ﲟﻤﻠﻮﻙ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺎ ُﺀ ﻋﻨﺪﻛﻢ ﻻ ﳝﻠﻚ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺴﺘﻘﻰ ﻣﻨﻪ ﺣﺎﺟﺘﻪ، ﺲ ﺠﺮﻩ ﺣﱴ ﺍﺷﺘﺮﻯ ﻋﺜﻤﺎ ﹸﻥ ﺍﻟﺒﺌ ﺮ ﻭﺳﺒﻠﹶﻬﺎ ،ﻓﺈﻥ ﻗﻠﺘﻢ :ﺍﺷﺘﺮﻯ ﻧﻔ ﻓﻜﻴﻒ ﺃﻣﻜﻦ ﺍﻟﻴﻬﻮﺩﻯ ﲢ ﺍﻟﺒﺌﺮ ﻭﻛﺎﻧﺖ ﳑﻠﻮﻛﺔﹰ ،ﻭﺩﺧﻞ ﺍﳌﺎ ُﺀ ﺗﺒﻌﺎﹰ ،ﺃﺷﻜﻞ ﻋﻠﻴﻜﻢ ﻣِﻦ ﻭﺟﻪ ﺁﺧﺮ ﻭﻫﻮ ﺃﻧﻜﻢ ﻗﺮﺭﰎ ﺃﻧﻪ ﳚﻮ ﺯ ﻟﻠﺮﺟﻞ ﺩﺧﻮ ﹸﻝ ﺃﺭﺽ ﻏﲑﻩ ﻷﺧﺬ ﺍﻟﻜﻸ ﻭﺍﳌﺎﺀ ،ﻭﻗﻀﻴ ﹸﺔ ﺑﺌﺮ ﺍﻟﻴﻬﻮﺩﻯ ﺗﺪﻝ ﻋﻠﻰ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﻭﻻ ﺑﺪ ،ﺇﻣﺎ ﻣﻠﻚ ﺍﳌﺎﺀ ﲟﻠﻚ ﻗﺮﺍﺭﻩ ،ﻭﺇﻣﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺩﺧﻮ ﹸﻝ ﺍﻷﺭﺽ ﻷﺧﺬ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺒﺎﺡ ﺇﻻ ﺑﺈﺫﻥ ﻣﺎﻟﻜﻬﺎ. ﻗﻴﻞ :ﻫﺬﺍ ﺳﺆﺍﻝ ﻗﻮﻯ ،ﻭﻗﺪ ﻳﺘﻤﺴﻚ ﺑﻪ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﻭﺍﺣﺪ ﻣِﻦ ﻫﺬﻳ ِﻦ ﺍﳌﺬﻫﺒﲔ، ﻭﻣﻦ ﻣﻨﻊ ﺍﻷﻣﺮﻳﻦ ،ﻳﺠﻴﺐ ﻋﻨﻪ ﺑﺄﻥ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﺃ ﻭ ِﻝ ﺍﻹﺳﻼﻡ ،ﻭﺣﲔ ﻗﺪﻡ ﺍﻟﻨﱮ ج ﻭﻗﺒﻞ ﺗﻘﺮﺭ ﺍﻷﺣﻜﺎﻡ ،ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﺇﺫ ﺫﺍﻙ ﳍﻢ ﺷﻮﻛ ﹸﺔ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﱂ ﺗﻜﻦ ﺃﺣﻜﺎ ﻡ ﺍﻹﺳﻼﻡ ﱮ ج ﳌﺎ ﻗﺪﻡ ،ﺻﺎﳊﻬﻢ ،ﻭﺃﻗﺮﻫﻢ ﻋﻠﻰ ﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ ،ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﻪ ،ﰒ ﺟﺎﺭﻳ ﹰﺔ ﻋﻠﻴﻬﻢ ،ﻭﺍﻟﻨ ﺍﺳﺘﻘﺮﺕ ﺍﻷﺣﻜﺎﻡ ،ﻭﺯﺍﻟﺖ ﺷﻮﻛ ﹸﺔ ﺍﻟﻴﻬﻮﺩ ﻟﻌﻨﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﺟﺮﺕ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎ ﻡ ﺍﻟﺸﺮﻳﻌﺔ، ﱮ ج ﺍﳌﺪﻳﻨﺔ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ. ﲔ ﻣﻘﺪ ِﻡ ﺍﻟﻨ ﻭﺳﺒﺎﻕ ﻗﺼﺔ ﻫﺬﻩ ﺍﻟﺒﺌﺮ ﻇﺎﻫﺮ ﰲ ﺃﺎ ﻛﺎﻧﺖ ﺣ ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﳌﻴﺎ ﻩ ﺍﳉﺎﺭﻳﺔﹸ ،ﻓﻤﺎ ﻛﺎﻥ ﻧﺎﺑﻌﹰﺎ ﻣﻦ ﻏﲑ ﻣﻠﻚ ﻛﺎﻷﺎﺭ ﺍﻟﻜﺒﺎﺭ ﻭﻏ ِﲑ ﺫﻟﻚ ،ﱂ ﳝﻠﻚ ﲝﺎﻝ ،ﻭﻟﻮ ﺩﺧﻞ ﺇﱃ ﺃﺭﺽ ﺭﺟﻞ ،ﱂ ﳝﻠﻜﻪ ﺑﺬﻟﻚ ﻭﻫﻮ ﻛﺎﻟﻄﲑ ﻳﺪﺧﻞ ﺇﱃ ﺃﺭﺿﻪ، ) (١ﺍﻧﻈﺮ ﺍﻟﺘﺮﻣﺬﻱ ) (٣٧١٤ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٣٥/٦ﻭﺍﻟﺒﻴﻬﻘﻲ ) (١٦٨/٦ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ).(٢٨٩/٨
٤٤ ﻓﻼ ﳝﻠﻚ ﺑﺬﻟﻚ ،ﻭﻟﻜﻞ ﻭﺍﺣﺪﺓ ﺃﺧﺬﹸﻩ ﻭﺻﻴﺪﻩ ،ﻓﺈﻥ ﺟﻌﻞ ﻟﻪ ﰲ ﺃﺭﺿﻪ ﻣﺼﻨﻌﹰﺎ ﺃﻭ ﺑﺮﻛﺔ ﳚﺘﻤﻊ ﻓﻴﻬﺎ ،ﰒ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻓﻬﻮ ﻛﻨﻘﻊ ﺍﻟﺒﺌﺮ ﺳﻮﺍﻩ ،ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﱰﺍﻉ ﻣﺎ ﻓﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻓﻬﻮ ﺃﺣ ﻖ ﺑﻪ ﻟﻠﺸﺮﺏ ﻭﺍﻟﺴﻘﻰ ،ﻭﻣﺎ ﻓﻀﻞ ﻋﻨﻪ ،ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﻣﺎ ﺗﻘﺪﻡ. ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ $ﺍﳌﻐﲎ :#ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ٌﺀ ﻳﺴ ﲑ ﰲ ﺍﻟﱪﻛﺔ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻓﺎﻷﻭﱃ ﺃﻧﻪ ﳝﻠﻜﻪ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﰲ ﻣﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ. ﰒ ﻗﺎﻝ :ﻓﺄﻣﺎ ﺍﳌﺼﺎﻧ ﻊ ﺍﳌﺘﺨﺬﺓ ﳌﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ ﲡﺘﻤ ﻊ ﻓﻴﻬﺎ ﻭﳓﻮﻫﺎ ﻣِﻦ ﺍﻟﱪﻙ ﻭﻏﲑﻫﺎ ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﻤﻠﻚ ﻣﺎﺅﻫﺎ ،ﻭﻳﺼﺢ ﺑﻴﻌﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎﹰ ،ﻷﻧﻪ ﻣﺒﺎﺡ ﺣﺼﻠﻪ ﰲ ﺷﻰ ٍﺀ ﻣ ﻌﺪ ﻟﻪ ،ﻓﻼ ﳚﻮﺯ ﺃﺧ ﹸﺬ ﺷﻰﺀ ﻣﻨﻪ ﺇﻻ ﺑﺈﺫﻥ ﻣﺎﻟﻜﻪ. ﻭﰱ ﻫﺬﺍ ﻧﻈﺮ ،ﻣﺬﻫﺒﹰﺎ ﻭﺩﻟﻴﻼﹰ ،ﺃﻣﺎ ﺍﳌﺬﻫﺐ ،ﻓﺈﻥ ﺃﲪﺪ ﻗﺎﻝ :ﺇﳕﺎ ﻰ ﻋﻦ ﺑﻴﻊ ﻓﻀﻞ ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻌﻴﻮﻥ ﰲ ﻗﺮﺍﺭﻩ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺎ َﺀ ﺍﻟﺒﺌﺮ ﻻ ﻳﻔﺎﺭﻗﻬﺎ ،ﻓﻬﻮ ﻛﺎﻟﺒِﺮﻛﺔ ﺍﻟﱴ ﺍﲣﺬﺕ ﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻣِﻦ ﻧﺼﻮﺹ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣِﻦ ﻣﻘﺮﹰﺍ ﻛﺎﻟﺒﺌﺮ ﺳﻮﺍﺀ ،ﻭﻻ ﻓﺮ ﺑﻴﻊ ﻫﺬﺍ ،ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻓﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱴ ﺳﻘﻨﺎﻫﺎ ،ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺴﺒِﻴ ِﻞ #ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺃﻥ ﻀ ٍﻞ ﻣﺎ ٍﺀ ﻳ ﻤﻨﻌﻪ ﺍﺑ ﻦ ﺍﻟ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﻭﻋﻴﺪ ﺍﻟﺜﻼﺛﺔ$ ،ﻭﺍﻟﺮ ﺟ ﹸﻞ ﻋﻠﹶﻰ ﹶﻓ ﺱ ﺷﺮﻛﹶﺎ ُﺀ ﻳﻜﻮ ﹶﻥ ﺫﻟﻚ ﺍﻟﻔﻀ ﹸﻞ ﰲ ﺃﺭﺿﻪ ﺍﳌﺨﺘﺼﺔ ﺑﻪ ،ﺃﻭ ﰲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺣﺔ ،ﻭﻗﻮﻟﻪ$ :ﺍﻟﻨﺎ ﺙ #ﻭﱂ ﻳﺸﺘﺮﻁ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻛﺔ ﻛﻮﻥ ﻣﻘﺮﻩ ﻣﺸﺘﺮﻛﺎﹰ ،ﻭﻗﻮﻟﻪ ﻭﻗﺪ ﺳﺌﻞ :ﻣﺎ ﺍﻟﺸﻰﺀ ﻼ ٍ ﰲ ﹶﺛ ﹶ ﺤ ﱞﻞ ﻣﻨﻌﻪ؟ ﻓﻘﺎﻝ :ﺍﳌﺎﺀ ،ﻭﱂ ﻳﺸﺘﺮﻁ ﻛﻮﻥ ﻣﻘﺮﻩ ﻣﺒﺎﺣﺎﹰ ،ﻓﻬﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﺪﻟﻴﻞ ﰲ ﺍﻟﺬﻯ ﻻ ﻳ ِ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﺛﺮﹰﺍ ﻭﻧﻈﺮﹰﺍ. ﺫِﻛ ﺮ ﺣﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﻨﻊ ﺍﻟﺮﺟ ِﻞ ﻣِﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻳﺄﺗﻴﲎ ﺴﻨ ِﻦ #ﻭ$ﺍﳌﺴﻨﺪ #ﻣﻦ ﺣﺪﻳﺚ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻗﺎﻝ :ﻗﻠ ﰲ $ﺍﻟ ﺍﻟﺮﺟ ﹸﻞ ﻳﺴﺄﻟﲎ ﻣﻦ ﺍﻟﺒﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻯ ،ﻓﺄﺑﻴﻌﻪ ﻣﻨﻪ ،ﰒ ﺃﺑﺘﺎﻋﻪ ﻣِﻦ ﺍﻟﺴﻮﻕ ،ﻓﻘﺎﻝ $ﹶﻻ ﺗﺒ ﻊ ﻣﺎ ﹶﻟﻴ ﺲ ِﻋﻨ ﺪ ﻙ (١)#ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ. ﻒ ﺤﻞﱡ ﺳﹶﻠ ﻭﰱ $ﺍﻟﺴﻨﻦ #ﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻟﻔﻈﻪ $ :ﹶﻻ ﻳ ِ )(٢ ﻀ ﻤﻦ ،ﻭ ﹶﻻ ﺑﻴﻊ ﻣﺎ ﹶﻟﻴ ﻭﺑﻴﻊ ،ﻭ ﹶﻻ ﺷ ﺮﻃﹶﺎ ِﻥ ﰲ ﺑﻴﻊ ،ﻭ ﹶﻻ ﺭﺑ ﺢ ﻣﺎ ﻟﹶﻢ ﻳ ﺲ ِﻋﻨ ﺪ ﻙ #ﻗﺎﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٢٣٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٥٠٣ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٨٩/٧ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٦٦٢٨ﻭ ) (٦٦٧١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٥٠٤
٤٥ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﻅ ﻣِﻦ ﻆ ﺍﳊﺪﻳﺜﲔ ﻋﻠﻰ ﻴﻪ ج ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﶈﻔﻮ ﹸ ﻓﺎﺗﻔﻖ ﻟﻔ ﹸ ﻟﻔﻈﻪ ج ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﻧﻮﻋﹰﺎ ﻣِﻦ ﺍﻟ ﻐ ﺮﺭِ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺑﺎﻋﻪ ﺷﻴﺌﹰﺎ ﻣﻌﻴﻨﺎﹰ ،ﻭﻟﹶﻴﺲ ﰲ ﻣﻠﻜﻪ ﰒ ﻣﻀﻰ ﲔ ﺍﳊﺼﻮﻝ ﻭﻋﺪﻣﻪ ،ﻓﻜﺎﻥ ﻏﺮﺭﹰﺍ ﻳﺸﺒﻪ ﺍﻟ ِﻘﻤﺎﺭ، ﻟِﻴﺸﺘﺮﻳﻪ ،ﺃﻭ ﻳﺴﻠﻤﻪ ﻟﻪ ،ﻛﺎﻥ ﻣﺘﺮﺩﺩﹰﺍ ﺑ ﺼ ﺢ ﺑﻴ ﻊ ﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺇﳕﺎ ﻰ ﻋﻨﻪ ،ﻟﻜﻮﻧﻪ ﻣﻌﺪﻭﻣﺎﹰ ،ﻓﻘﺎﻝ :ﻻ ﻳ ِ ﹶﻓﻨِ ﻬ ﻰ ﻋﻨﻪ .ﻭﻗﺪ ﻇ ﻦ ﺑﻌ ﺚ ﻻ ﻳﻌﺮﻑ ﰲ ﺍﳌﻌﺪﻭﻡ ،ﻭﺭﻭﻯ ﰲ ﺫﻟﻚ ﺣﺪﻳﺜﹰﺎ ﺃﻧﻪ ج ﻰ ﻋ ﻦ ﺑﻴ ِﻊ ﺍ ﹶﳌ ﻌﺪﻭﻡِ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺷﻰﺀ ﻣِﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ،ﻭﻻ ﻟﻪ ﺃﺻﻞﹶ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﺮﻭﻯ ﺑﺎﳌﻌﲎ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ، ﻆ ﻣ ﻦ ﹶﻇ ﻦ ﺃﻥ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ،ﻭﺃﻥ ﻫﺬﺍ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﺣﻜﻴﻢ ﻭﺍﺑﻦ ﻋﻤﺮﻭ ﻭ ﹶﻏِﻠ ﹶ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻻ ﻳﻠﺰ ﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺪﻭﻣﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ،ﻓﻬﻮ ﻣﻌﺪﻭﻡ ﺧﺎﺹ ،ﻓﻬﻮ ﻛﺒﻴﻊ ﳊﺒﻠ ِﺔ ﻭﻫﻮ ﻣﻌﺪﻭﻡ ﻳﺘﻀﻤﻦ ﻏﺮﺭﹰﺍ ﻭﺗﺮﺩﺩﹰﺍ ﰲ ﺣﺼﻮﻟﻪ. ﺣﺒ ِﻞ ﺍ ﹶ ﻭﺍﳌﻌﺪﻭﻡ ﺛﻼﺛ ﹸﺔ ﺃﻗﺴﺎﻡ :ﻣﻌﺪﻭﻡ ﻣﻮﺻﻮﻑ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﻬﺬﺍ ﳚﻮﺯ ﺑﻴﻌﻪ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺚ ﺍﳉﻤﻠﺔ ،ﻭﻫﺬﺍ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺷﺮﻁ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺖ ﺍﻟﻌﻘﺪ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺣﻴ ﹸ ﺴﹶﻠﻢ ،ﻭﺳﻴﺄﺗﻰ ﺫﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﻫﻮ ﺍﻟ ﻭﺍﻟﺜﺎﱏ :ﻣﻌﺪﻭﻡ ﺗﺒﻊ ﻟﻠﻤﻮﺟﻮﺩ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜ ﺮ ﻣﻨﻪ ﻭﻫﻮ ﻧﻮﻋﺎ ِﻥ :ﻧﻮﻉ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺱ ﻭﻧﻮﻉ ﳐﺘﻠﹶﻒ ﻓﻴﻪ ،ﻓﺎﳌﺘﻔﹶﻖ ﻋﻠﻴﻪ ﺑﻴ ﻊ ﺍﻟﺜﻤﺎﺭ ﺑﻌﺪ ﺑﺪﻭ ﺻﻼﺡ ﲦﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ،ﻓﺎﺗﻔﻖ ﺍﻟﻨﺎ ﺡ ﻭﺍﺣﺪﺓ ﻣﻨﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻘﻴﺔ ﺃﺟﺰﺍﺀ ﺍﻟﺜﻤﺎﺭ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴﻊ ﺫﻟﻚ ﺍﻟﺼﻨﻒ ﺍﻟﺬﻯ ﺑﺪﺍ ﺻﻼ ﻼ ﺑﺎﳌﻮﺟﻮﺩ، ﺖ ﺍﻟﻌﻘﺪ ،ﻭﻟﻜﻦ ﺟﺎﺯ ﺑﻴﻌﻬﺎ ﻟﻠﻤﻮﺟﻮﺩ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻌﺪﻭ ﻡ ﻣﺘﺼ ﹰ ﻣﻌﺪﻭﻣ ﹰﺔ ﻭﻗ ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻋﻴﺎﻧﹰﺎ ﺃﺧﺮ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﱂ ﺗﺨﻠﻖ ﺑﻌﺪ. ﻭﺍﻟﻨﻮﻉ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻛﺒﻴﻊ ﺍﳌﻘﺎﺛﻰﺀ ﻭﺍﳌﺒﺎﻃﺦ ﺇﺫﺍ ﻃﺎﺑﺖ ،ﻓﻬﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﳘﺎ: ﺃﻧﻪ ﳚﻮ ﺯ ﺑﻴﻌﻬﺎ ﲨﻠﺔ ،ﻭﻳﺄﺧﺬﻫﺎ ﺍﳌﺸﺘﺮﻯ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻰﺀ ،ﻛﻤﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ،ﻭﳚﺮﻯ ﳎﺮﻯ ﺑﻴﻊ ﺍﻟﺜﻤﺮﺓ ﺑﻌﺪ ﺑ ﺪﻭ ﺻﻼﺣﻬﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﻣِﻦ ﺍﻟﻘﻮﻟﲔ ﺍﻟﺬﻯ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺏ ﻭﻻ ﺳﻨﺔ ﻭﻻ ﺇﲨﺎﻉ ،ﻭﻻ ﺃﺛﺮ ﺕ ﺑﺎﳌﻨﻊ ﻣﻨﻪ ﻛﺘﺎ ﻋﻤﻞ ﺍﻷﻣﺔ ،ﻭﻻ ﻏﲎ ﳍﻢ ﻋﻨﻪ ،ﻭﱂ ﻳﺄ ِ ﻭﻻ ﻗﻴﺎﺱ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﻫ ٍﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ، ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ. ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺒﺎﻉ ﺇﻻ ﻟﹸ ﹾﻘ ﹶﻄ ﹰﺔ ﻻ ﻳﻨﻀِﺒﻂﹸ ﻗﻮﻟﹸﻬﻢ ﺷﺮﻋﹰﺎ ﻭﻻ ﻋﺮﻓﹰﺎ ﻭﻳﺘﻌ ﱠﺬ ﺭ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﻏﺎﻟﺒﺎﹰ ،ﻭﺇﻥ ﺃﻣﻜﻦ ،ﻓﻔﻰ ﻏﺎﻳﺔ ﺍﻟﻌﺴﺮ ،ﻭﻳﺆﺩﻯ ﺇﱃ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺸﺪﻳﺪ ،ﻓﺈﻥ
٤٦ ﺍﳌﺸﺘﺮﻯ ﻳﺮﻳﺪ ﺃﺧ ﹶﺬ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜِﺒﺎﺭ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﺎﺭﻩ ﺃﻃﻴﺐ ﻣﻦ ﻛﺒﺎﺭﻩ ﻭﺍﻟﺒﺎﺋﻊ ﻻ ﻳﺆﺛﺮ ﺫﻟﻚ ،ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﻋﺮﻑ ﻣﻨﻀﺒﻂ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﳌﻘﺜﺄﺓ ﻛﺜﲑﺓﹰ ،ﻓﻼ ﻳﺴﺘﻮ ِﻋﺐ ﺍﳌﺸﺘﺮﻯ ﺍﻟﻠﱡﻘﻄﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺣﱴ ﳛﺪﺙ ﻓﻴﻬﺎ ﻟﹸﻘﻄﺔ ﺃﺧﺮﻯ ،ﻭﳜﺘﻠﻂ ﺍﳌﺒﻴﻊ ﺑﻐﲑﻩ ،ﻭﻳﺘﻌ ﱠﺬ ﺭ ﻀ ﺮ ﳍﺎ ﹸﻛ ﱠﻞ ﻭﻗﺖ ﻣﻦ ﻳﺸﺘﺮﻯ ﻣﺎ ﺤِ ﲤﻴﻴﺰﻩ ،ﻭﻳﺘﻌﺬﺭ ﺃﻭ ﻳﺘﻌﺴﺮ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳌﻘﺜﺄﺓ ﺃﻥ ﻳ ﲡﺪﺩ ﻓﻴﻬﺎ ،ﻭﻳﻔﺮﺩﻩ ﺑﻌﻘﺪ ،ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ،ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ،ﻻ ﺗﺄﺗﻰ ﺑﻪ ،ﻓﻬﺬﺍ ﻏ ﲑ ﻣﻘﺪﻭ ٍﺭ ﺱ ﺑﻪ ،ﻟﻔﺴﺪﺕ ﺃﻣﻮﺍﻟﹸﻬﻢ ﻭﺗﻌﻄﻠﱠﺖ ﻣﺼﺎِﻟﺤﻬ ﻢ ﰒ ﺇﻧﻪ ﻳﺘﻀﻤﻦ ﻭﻻ ﻣﺸﺮﻭﻉ ،ﻭﻟﻮ ﺃﹸﻟﺰﻡ ﺍﻟﻨﺎ ﺡ ﰲ ﺍﳌﻘﺎﺛﻰﺀ ﲟﱰﻟﺔ ﺑﺪ ﻭ ﺍﻟﺼﻼﺡ ﲔ ﻣﺘﻤﺎﺛﻠﲔ ﻣِﻦ ﻛﻞ ﺍﻟﻮﺟﻮﻩ ،ﻓﺈﻥ ﺑﺪﻭ ﺍﻟﺼﻼ ِ ﺍﻟﺘﻔﺮﻳ ﻖ ﺑ ﰲ ﺍﻟﺜﻤﺎﺭ ،ﻭﺗﻼﺣ ﻖ ﺃﺟﺰﺍﺋﻬﺎ ﻛﺘﻼﺣِ ﻖ ﺃﺟﺰﺍ ِﺀ ﺍﻟﺜﱢﻤﺎﺭِ ،ﻭ ﺟ ﻌﻞﹸ ﻣﺎ ﱂ ﻳﺨﻠﻖ ﻣﻨﻬﺎ ﺗﺒﻌﹰﺎ ﳌﺎ ﺧِﻠ ﻖ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﻭﺍﺣﺪ ،ﻓﺎﻟﺘﻔﺮﻳ ﻖ ﺑﻴﻨﻬﻤﺎ ﺗﻔﺮﻳﻖ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ. ﻭﳌﺎ ﺭﺃﻯ ﻫﺆﻻﺀ ﻣﺎ ﰲ ﺑﻴﻌﻬﺎ ﻟﹸ ﹾﻘ ﹶﻄ ﹰﺔ ﻟﹸ ﹾﻘ ﹶﻄ ﹰﺔ ﻣِﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺘﻌﺬﱡ ِﺭ ﻗﺎﻟﻮﺍ :ﻃﺮﻳ ﻖ ﺭﻓﻊ ﺫﻟﻚ ﺑﺄﻥ ﻳﺒﻴ ﻊ ﺃﺻﻠﹶﻬﺎ ﻣﻌﻬﺎ ،ﻭﻳﻘﺎﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻌﻬﺎ ﲨﻠ ﹰﺔ ﻣﻔﺴﺪﺓ ﻋﻨﺪﻛﻢ ،ﻭﻫﻮ ﺑﻴ ﻊ ﻣﻌﺪﻭﻡ ﻕ ﺍﻟﱵ ﻻ ﻗﻴﻤﺔ ﳍﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﻗﻴﻤﺔ ،ﻓﻴﺴﲑﺓ ﺟﺪﹰﺍ ﻭﻏﺮﺭ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﺮﺗﻔ ﻊ ﺑﺒﻴﻊ ﺍﻟﻌﺮﻭ ِ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺜﻤﻦ ﺍﳌﺒﺬﻭﻝ ،ﻭﻟﻴﺲ ﻟﻠﻤﺸﺘﺮﻱ ﻗﺼ ﺪ ﰲ ﺍﻟﻌﺮﻭﻕ ،ﻭﻻ ﻳﺪﻓﻊ ﻓﻴﻬﺎ ﺍﳉﻤﻠ ﹶﺔ ﻣِﻦ ﺍﳌﺎﻝ ،ﻭﻣﺎ ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﺒﻴ ِﻊ ﺍﻟﻌﺮﻭﻕ ﻣﻌﻬﺎ ﻣِﻦ ﺍﳌﺼﻠﺤﺔ ﳍﻤﺎ ﺣﱴ ﺷﺮﻁ ،ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﻴ ﻊ ﲔ ﻭﺍﻟﺘﻮﺕ ﻭﻫﻲ ﻣﻘﺼﻮﺩﺓ، ﺃﺻﻮﻝ ﺍﻟﺜﻤﺎ ِﺭ ﺷﺮﻃﹰﺎ ﰲ ﺻِﺤﺔ ﺑﻴ ِﻊ ﺍﻟﺜﻤﺮﺓ ﺍﳌﺘﻼﺣﻘ ِﺔ ﻛﺎﻟﺘ ِ ﻓﻜﻴﻒ ﻳﻜﻮ ﹸﻥ ﺑﻴ ﻊ ﺃﺻﻮ ِﻝ ﺍﳌﻘﺎﺛﻰﺀ ﺷﺮﻃﹰﺎ ﰲ ﺻﺤﺔ ﺑﻴﻌﻬﺎ ﻭﻫﻲ ﻏ ﲑ ﻣﻘﺼﻮﺩﺓ ،ﻭﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﻫﺬﺍ ﺍﳌﻌﺪﻭ ﻡ ﳚﻮ ﺯ ﺑﻴﻌﻪ ﺗﺒﻌﹰﺎ ﻟﻠﻤﻮﺟﻮﺩ ،ﻭﻻ ﺗﺄﺛ ﲑ ﻟﻠﻤﻌﺪﻭﻡِ ،ﻭﻫﺬﺍ ﻛﺎﳌﻨﺎﻓﻊ ﺍﳌﻌﻘﻮ ِﺩ ﺙ ﺩﻓﻌ ﹰﺔ ﺤﺪ ﹶ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹِﺟﺎﺭﺓ ،ﻓﺈﺎ ﻣﻌﺪﻭﻣﺔ ،ﻭﻫﻲ ﻣﻮﺭﺩ ﺍﻟﻌﻘﺪ ،ﻷﺎ ﻻ ﻳﻤ ِﻜﻦ ﺃﻥ ﺗ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﺸﺮﺍﺋ ﻊ ﻣﺒﻨﺎﻫﺎ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ،ﻭﻋﺪﻡ ﺍﳊﺠﺮ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﻻ ﺑﺪ ﳍﻢ ﻣﻨﻪ ،ﻭﻻ ﺗﺘ ﻢ ﻣﺼﺎِﻟﺤﻬﻢ ﰲ ﻣﻌﺎﺷﻬﻢ ﺇﻻ ﺑﻪ. ﻓﺼﻞ
ﺍﻟﺜﺎﻟﺚ :ﻣﻌﺪﻭﻡ ﻻ ﻳﺪﺭﻯ ﳛﺼﻞ ﺃﻭ ﻻ ﳛﺼﻞ ،ﻭﻻ ﺛﻘﺔ ﻟﺒﺎﺋﻌﻪ ﲝﺼﻮﻟﻪ ،ﺑﻞ ﻳﻜﻮ ﹸﻥ ﻉ ﺑﻴﻌﻪ ﻻ ﻟِﻜﻮﻧﻪ ﻣﻌﺪﻭﻣﺎﹰ ،ﺑﻞ ﻟﻜﻮﻧﻪ ﺍﳌﺸﺘﺮﻱ ﻣﻨﻪ ﻋﻠﻰ ﺧﻄﺮ ،ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻣﻨﻊ ﺍﻟﺸﺎﺭ ﹶﻏﺮﺭﺍﹰ ،ﻓﻤﻨﻪ ﺻﻮﺭ ﹸﺓ ﺍﻟﻨﻬﻲ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺣﺪﻳﺚ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻉ ﻣﺎ ﻟﻴﺲ ﰲ ﻣﻠﻜﻪ ،ﻭﻻ ﻟﻪ ﻗﹸﺪﺭﺓ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻟﻴﺬﻫﺐ ﻋﻨﻬﻤﺎ ،ﻓﺈﻥ ﺍﻟﺒﺎﺋ ﻊ ﺇﺫﺍ ﺑﺎ
٤٧ ﻭﳛﺼﻠﻪ ،ﻭﻳﺴﻠﻤﻪ ﺇﱃ ﺍﳌﺸﺘﺮﻱ ،ﻛﺎﻥ ﺫﻟﻚ ﺷﺒﻴﻬﹰﺎ ﺑﺎﻟﻘﻤﺎﺭ ﻭﺍﳌﺨﺎﻃﺮﺓ ﻣِﻦ ﻏﲑ ﺣﺎﺟﺔ ﻤﺎ ﳊﺒﹶﻠ ِﺔ -ﻭﻫﻮ ﺑﻴ ﻊ ﲪﻞ ﻒ ﻣﺼﻠﺤﺘﻬﻤﺎ ﻋﻠﻴﻪ ،ﻭﻛﺬﻟﻚ ﺑﻴ ﻊ ﺣﺒ ِﻞ ﺍ ﹶ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻘﺪِ ،ﻭﻻ ﺗﺘﻮﱠﻗ ﺺ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﲝﻤﻞ ﺍﳊﻤﻞ ،ﺑﻞ ﻟﻮ ﺑﺎﻋﻪ ﻣﺎ ﲢ ِﻤﻞﹸ ﻧﺎﻗﺘﻪ ﺃﻭ ﺑﻘﺮﺗﻪ ﻣﺎ ﲢ ِﻤﻞﹸ ﻧﺎﻗﺘﻪ ،-ﻭﻻ ﳜﺘ ﺃﻭ ﺃﻣﺘﻪ ،ﻛﺎﻥ ﻣِﻦ ﺑﻴﻮﻉ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻳﻌﺘﺎﺩﻭﺎ. ﺲ ﻋﻨﺪﻩ ،ﻭﻟﻴﺲ ﻫﻮ ﺹ ﻣِﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴ ﺴﹶﻠ ِﻢ ﳐﺼﻮ ﻭﻗﺪ ﻇ ﻦ ﻃﺎﺋﻔﺔ ﺃﻥ ﺑﻴ ﻊ ﺍﻟ ﺖ ﻓﻴﻬﺎ ،ﻣﻘﺪﻭ ٍﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ﻛﻤﺎ ﻇﻨﻮﻩ ،ﻓﺈﻥ ﺍﻟﺴﻠ ﻢ ﻳﺮﺩ ﻋﻠﻰ ﺃﻣﺮ ﻣﻀﻤﻮﻥ ﰲ ﺍﻟﺬﻣﺔ ،ﺛﺎﺑ ٍ ﻋﻨﺪ ﳏﻠﻪ ،ﻭﻻ ﻏﺮﺭ ﰲ ﺫﻟﻚ ،ﻭﻻ ﺧﻄﺮ ،ﺑﻞ ﻫﻮ ﺟﻌﻞ ﺍﳌﺎﻝ ﰲ ﺫﻣﺔ ﺍﳌﺴﻠﱠﻢ ﺇﻟﻴﻪ ،ﳚﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻩ ﻋﻨﺪ ﳏﻠﻪ ،ﻓﻬﻮ ﻳﺸﺒﻪ ﺗﺄﺟﻴ ﹶﻞ ﺍﻟﺜﻤﻦ ﰲ ﺫﻣﺔ ﺍﳌﺸﺘﺮﻱ ،ﻓﻬﺬﺍ ﺷﻐ ﹲﻞ ﻟِﺬﻣﺔ ﺍﳌﺸﺘﺮﻱ ﺑﺎﻟﺜﻤﻦ ﺍﳌﻀﻤﻮﻥ ،ﻭﻫﺬﺍ ﺷﻐ ﹲﻞ ﻟﺬﻣﺔ ﺍﻟﺒﺎﺋﻊ ﺑﺎﳌﺒﻴﻊ ﺍﳌﻀﻤﻮﻥ ،ﻓﻬﺬﺍ ﻟﻮﻥ ،ﻭﺑﻴ ﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻼ ﻣﻔﻴﺪﹰﺍ ﻭﻫﺬﻩ ﺳﻴﺎﻗﺘﻪ. ﺖ ﻟﺸﻴﺨﻨﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﺼ ﹰ ﻟﻮﻥﹲ ،ﻭﺭﺃﻳ ﺚ ﺃﻗﻮﺍ ﹲﻝ ﻗﻴﻞ :ﺍﳌﺮﺍ ﺩ ﺑﺬﻟﻚ ﺃﻥ ﻳﺒﻴ ﻊ ﺍﻟﺴﻠﻌ ﹶﺔ ﺍﳌﻌﻴﻨﺔ ﺍﻟﱵ ﻫﻲ ﻗﺎﻝ :ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳ ِ ﺲ ِﻋﻨﺪﻙ ﻣﺎﻝ ﺍﻟﻐﲑ ،ﻓﻴﺒﻴﻌﻬﺎ ،ﰒ ﻳﺘﻤﱠﻠﻜﹸﻬﺎ ،ﻭﻳﺴﻠﻤﻬﺎ ﺇﱃ ﺍﳌﺸﺘﺮﻱ ،ﻭﺍﳌﻌﲎ :ﻻ ﺗﺒ ﻊ ﻣﺎ ﻟﻴ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ،ﻭﻧﻘﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ،ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺴﻠ ﻢ ﺍﳊﺎﻝ ،ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻢ ﺇﻟﻴﻪ ﻣﺎ ﺑﺎﻋﻪ ،ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺑﻴﻊ ﺍﻷﻋﻴﺎﻥ ،ﻟﻴﻜﻮﻥ ﺑﻴﻊ ﻣﺎ ﰲ ﺍﻟﺬﻣﺔ ﻏﹶﲑ ﺩﺍﺧﻞ ﻼ. ﲢﺘﻪ ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﺣﺎ ﹰﻻ ﺃﻭ ﻣﺆﺟ ﹰ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﻫﺬﺍ ﺿﻌﻴﻒ ﺟﺪﺍﹰ ،ﻓﺈﻥ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻣﺎ ﻛﺎﻥ ﻳﺒﻎ ﺷﻴﺌﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻫﻮ ﺐ ﻋﺒﺪ ﻓﻼﻥ، ﻣﻠﻚ ﻟﻐﲑﻩ ،ﰒ ﻳﻨﻄِﻠ ﻖ ﻓﻴﺸﺘﺮﻳﻪ ﻣﻨﻪ ،ﻭﻻ ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻧﻪ ﻳﻘﻮﻟﻮﻥ :ﻧﻄﻠ ﺱ ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻄﺎﻟﺐ ،ﻓﻴﻘﻮ ﹸﻝ :ﺃﺭﻳ ﺪ ﻃﻌﺎﻣﹰﺎ ﻛﺬﺍ ﻭﻛﺬﺍ، ﻭﻻ ﺩﺍ ﺭ ﻓﻼﻥ ،ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﻔﻌﻠﹸﻪ ﺍﻟﻨﺎ ﺃﻭ ﺛﻮﺑﹰﺎ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻓﻴﻘﻮﻝ :ﻧﻌﻢ ﺃﻋﻄﻴﻚ ،ﻓﻴﺒﻴﻌﻪ ﻣﻨﻪ ،ﰒ ﻳﺬﻫﺐ ،ﻓﻴﺤﺼﻠﻪ ﻣﻦ ﻋﻨﺪ ﻏﲑﻩ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﻣﻦ ﻳﻔﻌﻠﹸﻪ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻭﳍﺬﺍ ﻗﺎﻝ: ﺐ $ﻳﺄﺗﻴﲏ ﻓﻴﻄﻠﺐ ﻣﲏ ﺍﳌﺒﻴﻊ ﻟﻴﺲ ﻋﻨﺪﻱ #ﱂ ﻳﻘﻞ ﻳﻄﻠﺐ ﻣﲏ ﻣﺎ ﻫﻮ ﳑﻠﻮﻙ ﻟﻐﲑﻱ ،ﻓﺎﻟﻄﺎﻟ ﺐ ﺷﻴﺌﺎ ﻣﻌﻴﻨﺎﹰ ،ﻛﻤﺎ ﺟﺮﺕ ﺑﻪ ﻋﺎﺩ ﹸﺓ ﺍﻟﻄﺎﻟﺐ ﳌﺎ ﻳﺆﻛﻞ ﻭﻳﻠﺒﺲ ﺲ ﱂ ﻳﻄﹸﻠ ﻃﻠﺐ ﺍﳉﻨ ﻭﻳﺮﻛﺐ ،ﺇﳕﺎ ﻳﻄﻠﺐ ﺟﻨﺲ ﺫﻟﻚ ،ﻟﻴﺲ ﻟﻪ ﻏﺮﺽ ﰲ ﻣﻠﻚ ﺷﺨﺺ ﺑﻌﻴﻨﻪ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ، ﳑﺎ ﻫﻮ ﻣﺜﻠﹸﻪ ﺃﻭ ﺧ ﲑ ﻣﻨﻪ ،ﻭﳍﺬﺍ ﺻﺎﺭ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻭﻃﺎﺋﻔ ﹲﺔ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ،ﻓﻘﺎﻟﻮﺍ: ﺚ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﰲ ﺍﻟﺬﻣﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ،ﻭﻫﻮ ﻳﺘﻨﺎﻭﻝ ﺍﳊﺪﻳ ﹸ ﺴﹶﻠ ِﻢ ﺍﳌﺆﺟﻞِ ،ﻓﺒﻘﻲ ﺚ ﲜﻮﺍ ِﺯ ﺍﻟ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﻠﻢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ،ﻟﻜﻦ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳ ﹸ
٤٨ ﺴﹶﻠ ِﻢ ﺍﳊﺎ ﹶﻝ. ﻫﺬﺍ ﰲ ﺍﻟ ﺚ ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﻠﻢ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ -ﻭﻫﻮ ﺃﻇﻬﺮ ﺍﻷﻗﻮﺍﻝ :-ﺇﻥ ﺍﳊﺪﻳ ﹶ ﺍﳌﺆﺟﻞ ،ﻭﻻ ﺍﳊﺎﻝ ﻣﻄﻠﻘﺎﹰ ،ﻭﺇﳕﺎ ﺃﺭﻳﺪ ﺑﻪ ﺃﻥ ﻳﺒﻴ ﻊ ﻣﺎ ﰲ ﺍﻟﺬﻣﺔ ﳑﺎ ﻟﻴﺲ ﻫﻮ ﳑﻠﻮﻛﹰﺎ ﻟﻪ ،ﻭﻻ ﻳﻘ ِﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻭﻳﺮﺑﺢ ﻓﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠِﻜﻪ ،ﻭﻳﻀﻤﻨﻪ ،ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻓﻬﻮ ﻲ ﻒ ﻣﺎ ﺑﺎﻋﻪ ،ﻓﻠﻴﺰﻡ ﺫﻣﺘﻪ ﺑﺸﻲﺀ ﺣﺎﻝﱟ ،ﻭﻳﺮﺑﺢ ﻋﻦ ﺍﻟﺴﻠﻢ ﺍﳊﺎﱃ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪ ﺍﳌﺴﺘﺴِﻠ ِ ﻓﻴﻪ ،ﻭﻟﻴﺲ ﻫﻮ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺇﻋﻄﺎﺋﻪ ،ﻭﺇﺫﺍ ﺫﻫﺐ ﻳﺸﺘﺮﻳﻪ ،ﻓﻘﺪ ﳛﺼﻞ ﻭﻗﺪ ﻻ ﳛﺼﻞ ،ﻓﻬﻮ ﻣِﻦ ﻧﻮﻉ ﺍﻟﻐﺮﺭ ﻭﺍﳌﺨﺎﻃﺮﺓ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻢ ﺣﺎﻻ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺴﻠﻴﻤﻪ ﰲ ﺍﳊﺎﻝ ،ﻭﻟﻴﺲ ﺑﻘﺎﺩ ٍﺭ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻳﺮﺑﺢ ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ ﻳﻤﻠﻜﻪ ﻭﻳﻀﻤﻨﻪ ،ﻭﺭﲟﺎ ﺃﺣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺬﻱ ﺍﺑﺘﺎﻉ ﻣﻨﻪ، ﻓﻼ ﻳﻜﻮ ﹸﻥ ﻗﺪ ﻋﻤﻞ ﺷﻴﺌﺎﹰ ،ﺑﻞ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻢ ﺍﳊﺎﻝﱡ ﻭﺍﳌﺴﻠﻢ ﺇﻟﻴﻪ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻹِﻋﻄﺎﺀ ،ﻓﻬﻮ ﺟﺎﺋﺰ ،ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﺫﺍ ﺟﺎﺯ ﺍﳌﺆﺟﻞ، ﻓﺎﳊﺎﻝﱡ ﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ. ﻭﳑﺎ ﻳﺒﲔ ﺃﻥ ﻫﺬﺍ ﻣﺮﺍ ﺩ ﺍﻟﻨ ﱯ ج ﺃﻥ ﺍﻟﺴﺎﺋﻞ ﺇﳕﺎ ﺳﺄﻟﻪ ﻋﻦ ﺑﻴﻊ ﺷﻲﺀ ﻣﻄﻠﻖ ﰲ ﺍﻟﺬﻣﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻟﻜﻦ ﺇﺫﺍ ﱂ ﳚﺰ ﺑﻴ ﻊ ﺫﻟﻚ ،ﻓﺒﻴ ﻊ ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﱂ ﳝﻠﻜﹾﻪ ﺃﻭﱃ ﺑﺎﳌﻨﻊ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺇﳕﺎ ﺳﺄﻟﻪ ﻋﻦ ﺑﻴﻊ ﺷﻲﺀ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﺈﳕﺎ ﺳﺄﻟﻪ ﻋﻦ ﺑﻴﻌﻪ ﺣﺎﻻ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺃﺑﻴﻌﻪ ،ﰒ ﺃﺫﻫﺐ ﻒ ﺍﳊﺎﻝ ﻻ ﳚﻮ ﺯ ﻣﻄﻠﻘﺎﹰ ،ﻟﻘﺎﻝ ﻓﺄﺑﺘﺎﻋﻪ ،ﻓﻘﺎﻝ ﻟﻪ $ :ﹶﻻ ﺗﺒﻊ ﻣﺎ ﹶﻟﻴﺲ ِﻋﻨ ﺪ ﻙ ،#ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺴﻠ ﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻘﻮﻝ :ﺑﻴ ﻊ ﻟﻪ ﺍﺑﺘﺪﺍﺀ :ﻻ ﺗﺒﻊ ﻫﺬﺍ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻭ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻓﺈﻥ ﺻﺎﺣ ﻣﺎ ﰲ ﺍﻟﺬﻣﺔ ﺣﺎ ﻻ ﻻ ﳚﻮﺯ ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﺴﻠﻤﻪ ،ﺑﻞ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ،ﻓﺈﻧﻪ ﻻ ﻳﺒﻴﻊ ﺇﻻ ﻣﻌﻴﻨﹰﺎ ﻻ ﻳﺒﻴﻊ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﻠﻤﺎ ﱂ ﻳﻨﻪ ﺍﻟﻨ ﱯ ج ﻋﻦ ﺫﻟﻚ ﻣﻄﻠﻘﺎﹰ ،ﺑﻞ ﻗﺎﻝ $ :ﹶﻻ ﺗﺒ ﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ ،#ﻋﻠﻢ ﺃﻧﻪ ج ﻓﺮﻕ ﺑﲔ ﻣﺎ ﻫﻮ ﻋﻨﺪﻩ ﻭﳝﻠِﻜﻪ ﻭﻳﻘﺪِﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻭﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﳘﺎ ﰲ ﺍﻟﺬﻣﺔ. ﻭﻣﻦ ﺗﺪﺑﺮ ﻫﺬﺍ ﺗﺒﻴﻦ ﻟﻪ ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﺍﻟﺜﺎﻟ ﹶ ﺚ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻥ ﻗﻴﻞ :ﺇﻥ ﺑﻴ ﻊ ﺍﳌﺆﺟﻞ ﺟﺎﺋ ﺰ ﻟﻠﻀﺮﻭﺭﺓ ﻭﻫﻮ ﺑﻴ ﻊ ﺍﳌﻔﺎﻟﻴﺲ ،ﻷﻥ ﺍﻟﺒﺎﺋﻊ ﺍﺣﺘﺎﺝ ﺃﻥ ﻳﺒﻴ ﻊ ﺇﱃ ﺃﺟﻞ ،ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻳﺒﻴﻌﻪ ﺍﻵﻥ ،ﻓﺄﻣﺎ ﺍﳊﺎﻝ ،ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﳛﻀﺮ ﺍﳌﺒﻴﻊ ﻓﲑﺍﻩ ،ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺑﻴﻊ ﻣﻮﺻﻮﻑ ﰲ ﺍﻟﺬﻣﺔ ،ﺃﻭ ﺑﻴﻊ ﻋﲔ ﻏﺎﺋﺒﺔ ﻣﻮﺻﻮﻓﺔ ﻻ ﻳﺒﻴﻊ ﺷﻴﺌﹰﺎ ﻣﻄﻠﻘﺎﹰ؟ .ﻗﻴﻞ :ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺍﻟﺴﻠ ﻢ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞ ،ﺑﻞ ﺗﺄﺟﻴ ﹸﻞ ﺍﳌﺒﻴﻊ ﻛﺘﺄﺟﻴﻞ ﺍﻟﺜﻤﻦ ،ﻛﻼﳘﺎ ﻣِﻦ ﻣﺼﺎﱀ ﺍﻟﻌﺎﱂ. ﺱ ﳍﻢ ﰲ ﻣﺒﻴﻊ ﺍﻟﻐﺎﺋﺐ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ :ﻣﻨﻬﻢ ﻣﻦ ﻳﺠﻮﺯﻩ ﻣﻄﻠﻘﺎﹰ ،ﻭﻻ ﳚﻮﺯﻩ ﻣﻌﻴﻨﹰﺎ ﻭﺍﻟﻨﺎ
٤٩ ﻣﻮﺻﻮﻓﹰﺎ ﻛﺎﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻮﺯﻩ ﻣﻌﻴﻨﹰﺎ ﻣﻮﺻﻮﻓﺎﹰ ،ﻭﻻ ﳚﻮﺯﻩ ﻣﻄﻠﻘﹰﺎ ﻛﺄﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺍﻷﻇﻬ ﺮ ﺟﻮﺍ ﺯ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻭﻳﻘﺎﻝ ﻟِﻠﺸﺎﻓِﻌﻲ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﻫﻮ ﻟﻐﲑﻩ: ﻑ ﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ ،ﻓﺈﻥ ﺍﳌﻄﻠﻖ ﻓﻴﻪ ﲔ ﺍﳌﻮﺻﻮ ﺇﺫﺍ ﺟﺎﺯ ﺑﻴ ﻊ ﺍﳌﻄﻠﻖ ﺍﳌﻮﺻﻮﻑ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﺎﳌﻌ ﻣِﻦ ﺍﻟﻐﺮﺭ ﻭﺍﳋﻄﺮ ﻭﺍﳉﻬﻞ ﺃﻛﺜ ﺮ ﳑﺎ ﰲ ﺍﳌﻌﻴﻦ ،ﻓﺈﺫﺍ ﺟﺎﺯ ﺑﻴ ﻊ ﺣﻨﻄﺔ ﻣﻄﻠﻘﺔ ﺑﺎﻟﺼﻔﺔ ،ﻓﺠﻮﺍ ﺯ ﺑﻴﻌﻬﺎ ﻣﻌﻴﻨﺔ ﺑﺎﻟﺼﻔﺔ ﺃﻭﱃ ،ﺑﻞ ﻟﻮ ﺟﺎ ﺯ ﺑﻴﻊ ﺍﳌﻌﲔ ﺑﺎﻟﺼﻔﺔ ،ﻓﻠﻠﻤﺸﺘﺮﻱ ﺍﳋﻴﺎﺭ ﺇﺫﺍ ﺭﺁﻩ ،ﺟﺎﺯ ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﻗﺪ ﺴﹶﻠ ﻢ ﺍﳊﺎﻝ ﺑﻠﻔﻆ ﺍﻟﺒﻴﻊ. ﺟﻮﺯ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺍﻟ ﻆ ﻭﻟﻔﻆٍ ،ﻓﺎﻻﻋﺘﺒﺎ ﺭ ﰲ ﺍﻟﻌﻘﻮﺩ ﲝﻘﺎﺋﻘﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻻ ﲔ ﻟﻔ ٍ ﻕﺑ ﻭﺍﻟﺘﺤﻘﻴ ﻖ :ﺃﻧﻪ ﻻ ﻓﺮ ﺲ ﺑﻴ ِﻊ ﺍﻷﻋﻴﺎﻥ ﺍﳊﺎﺿﺮﺓ ﺍﻟﱵ ﻳﺘﺄﺧﺮ ﻗﺒﻀﻬﺎ ﻳﺴﻤﻰ ﺳﻠﻔﹰﺎ ﺇﺫﺍ ﻋﺠﻞ ﻟﻪ ﲟﺠﺮﺩ ﺃﻟﻔﺎﻇﻬﺎ ،ﻭﻧﻔ ﻂ ِﺑ ﻌﻴﻨ ِﻪ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺴِﻠ ﻢ ﰲ ﺍﳊﹶﺎِﺋ ِ ﺍﻟﺜﻤﻦ ،ﻛﻤﺎ ﰲ $ﺍﳌﺴﻨﺪ #ﻋﻦ ﺍﻟﻨﱯ ج$ :ﺃﻧﻪ ﻧ ﻬﻰ ﺃﻥ ﻳ ﺻﹶ ﹶﻗ ﺪ ﺑﺪﺍ ﻼﺣﻪ ،#ﻓﺈﺫﺍ ﺑﺪﺍ ﺻﻼ ﺣﻪ ،ﻭﻗﺎﻝ :ﺃﺳﻠﻤﺖ ﺇﻟﻴﻚ ﰲ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﲤﺮ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ،ﺟﺎﺯ ﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺍﺑﺘﻌﺖ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺼﱪﺓ ،ﻭﻟﻜﻦ ﺍﻟﺜﻤﻦ ﻒ ﻫﻮ ﻳﺘﺄﺧﺮ ﻗﺒﻀﻪ ﺇﱃ ﻛﻤﺎﻝ ﺻﻼﺣﻪ ،ﻓﺈﺫﺍ ﻋﺠﻞ ﻟﻪ ﺍﻟﺜﻤﻦ ﻗﻴﻞ ﻟﻪ :ﺳﻠﻒ ،ﻷﻥ ﺍﻟﺴﻠ ﻼ ﻟِﻶﺧِﺮﻳﻦ﴾ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ،ﻭﺍﻟﺴﺎﻟﻒ ﺍﳌﺘﻘﺪﻡ ﻗﺎﻝ ﺍﻟﺜﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﺠﻌ ﹾﻠﻨﺎﻫ ﻢ ﺳﻠﹶﻔﹰﺎ ﻭﻣﺜ ﹰ ﱯ ج$ :ﺃﳊﻖ ]ﺍﻟﺰﺧﺮﻑ [٥٦ :ﻭﺍﻟﻌﺮﺏ ﺗﺴﻤﻲ ﺃﻭﻝ ﺍﻟﺮﻭﺍﺣﻞ ﺍﻟﺴﺎﻟﻔﺔ ،ﻭﻣﻨﻪ ﻗﻮ ﹸﻝ ﺍﻟﻨ ِﺑ ﺴﹶﻠ ِﻔﻨﺎ ﺍﻟﺼﺎِﻟ ِﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣ ﹾﻈﻌﻮ ٍﻥ .(١)#ﻭﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻷﻗﺎﺗﻠﻨﻬﻢ ﺣﱴ ﺗﻨﻔ ِﺮ ﺩ ﺳﺎﻟﻔﱵ .ﻭﻫﻲ ﺍﻟﻌﻨﻖ. ﺽ ﻭﺍﻟﺴﻠﻢ ،ﻷﻥ ﺍﳌﻘﺮﺽ ﺃﻳﻀﹰﺎ ﺃﺳﻠﻒ ﺍﻟﻘﺮﺽ ،ﺃﻱ: ﻭﻟﻔﻆ ﺍﻟﺴﻠﻒ ﻳﺘﻨﺎﻭ ﹸﻝ ﺍﻟﻘﺮ ﻒ ﻭﺑﻴ ﻊ #ﻭﻣﻨﻪ ﺍﳊﹶﺪﻳﺚﹸ ﺍﻵﺧﺮ$ :ﺃﻥ ﺍﻟﻨﱯ ج ﺤﻞﱡ ﺳﹶﻠ ﻗﺪﻣﻪ ،ﻭﻣﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ $ﹶﻻ ﻳ ِ ﻒ ﺑﻜﹾﺮﺍﹰ ،ﻭﹶﻗﻀﻰ ﺟ ﻤ ﹰ ﺴﹶﻠ ﺍ ﺳﺘ ﺼﺪ ﺇﻻ ﺍﻟﺮﺑﺢ، ﻼ ﺭﺑﺎﻋِﻴﹰﺎ (٢)#ﻭﺍﻟﺬﻱ ﻳﺒﻴ ﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻻ ﻳﻘ ِ ﺐ ﺴﺘِﻠﻒ ﺑﺴﻌﺮ ،ﰒ ﻳﺬﻫﺐ ﻓﻴﺸﺘﺮﻱ ﲟﺜﻞ ﺫﻟﻚ ﺍﻟﺜﻤﻦ ،ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺃﺗﻌ ﻭﻫﻮ ﺗﺎﺟﺮ ،ﹶﻓﻴ ﻧﻔﺴﻪ ﻟﻐﲑﻩ ﺑﻼ ﻓﺎﺋﺪﺓ ،ﻭﺇﳕﺎ ﻳﻔﻌﻞ ﻫﺬﺍ ﻣﻦ ﻳﺘﻮﻛﻞ ﻟﻐﲑﻩ ﻓﻴﻘﻮﻝ :ﺃﻋﻄﲏ ،ﻓﺄﻧﺎ ﺃﺷﺘﺮﻱ ﻟﻚ ﻓﺬﻩ ﺍﻟﺴﻠﻌﺔ ،ﻓﻴﻜﻮﻥ ﺃﻣﻴﻨﺎﹰ ،ﺃﻣﺎ ﺃﻧﻪ ﻳﺒﻴﻌﻬﺎ ﺑﺜﻤ ٍﻦ ﻣﻌﲔ ﻳﻘﺒﻀﻪ ،ﰒ ﻳﺬﻫﺐ ﻓﻴﺸﺘﺮﻳﻬﺎ ﲟﺜﻞ ) (١ﺍﻧﻈﺮ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ).(٣٠٢/٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (٦٨٠/٢ﰲ ﺍﻟﺒﻴﻮﻉ.
٥١ ﻗﺴﻢ ﺍﻟﻘﻤﺎﺭ ﻭﺍﳌﻴﺴﺮ ،ﻷﻧﻪ ﻗﺼﺪ ﺃﻥ ﻳﺮﺑﺢ ﻋﻠﻰ ﻫﺬﺍ ﳌﺎ ﺑﺎﻋﻪ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻭﺍﳌﺸﺘﺮﻱ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﻴﻌﻪ ،ﰒ ﻳﺸﺘﺮﻱ ﻣِﻦ ﻏﲑﻩ ،ﻭﺃﻛﺜ ﺮ ﺍﻟﻨﺎﺱ ﻟﻮ ﻋِﻠﻤﻮﺍ ﺫﻟﻚ ﱂ ﻳﺸﺘﺮﻭﺍ ﻣﻨﻪ ،ﺑﻞ ﻳﺬﻫﺒﻮﻥ ﻭﻳﺸﺘﺮﻭﻥ ﻣِﻦ ﺣﻴﺚ ﺍﺷﺘﺮﻯ ﻫﻮ ،ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﳌﺨﺎﻃﺮﺓ ﳐﺎﻃﺮﺓ ﺍﻟﺘﺠﺎﺭ ﺑﻞ ﳐﺎﻃﺮﺓ ﺍﳌﺴﺘﻌﺠﻞ ﺑﺎﻟﺒﻴﻊ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ،ﻓﺈﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻟﺘﺎﺟﺮ ﺍﻟﺴﻠﻌﺔ ،ﻭﺻﺎﺭﺕ ﻋﻨﺪﻩ ﻣﻠﻜﹰﺎ ﻭﻗﺒﻀﺎﹰ ،ﻓﺤﻴﻨﺌﺬ ﺩﺧﻞ ﰲ ﺧﻄﺮ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﺑﺎﻉ ﺑﻴﻊ ﺍﻟﺘﺠﺎﺭﺓ ﻛﻤﺎ ﺃﺣﻠﻪ ﺍﻟﻠﹼﻪ ﺽ ﻣِﻨﻜﹸﻢ﴾ ﺑﻘﻮﻟﻪ ﴿ :ﹶﻻ ﺗﺄ ﹸﻛﻠﹸﻮﺍ ﹶﺃ ﻣﻮﺍﹶﻟ ﹸﻜﻢ ﺑﻴﻨﻜﹸﻢ ﺑِﺎﻟﺒﺎ ِﻃ ِﻞ ﺇ ﹼﻻ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ِﺗﺠﺎ ﺭ ﹰﺓ ﻋ ﻦ ﺗﺮﺍ ٍ ]ﺍﻟﻨﺴﺎﺀ ،[٢٩ :ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﳊﺼﺎ ِﺓ ﻭﺍﻟ ﻐ ﺮ ِﺭ ﻭﺍﳌﹸﻼﻣﺴﺔ ﻭﺍﳌﻨﺎﺑ ﹶﺬ ِﺓ ﺫﻛﺮ ﺣﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺑﻴﻊ ﺍ ﹶ ﰲ $ﺻﺤﻴﺢ ﻣﺴﻠﻢ #ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ$ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﹼﻠ ِﻪ ج ﻋ ﻦ ﺑﻴ ِﻊ ﺍ ﹶ ﳊﺼﺎ ِﺓ ﻭ ﻋ ﻦ ﺑﻴ ِﻊ ﺍﻟ ﻐ ﺮ ِﺭ.(١)# ﺴ ِﺔ ﻭﺍﳌﻨﺎﺑ ﹶﺬ ِﺓ #ﺯﺍﺩ ﻣﺴﻠﻢ: ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻨﻪ$ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﷲ ج ﻰ ﻋﻦ ﺍﳌﹸﻼ ﻣ ﺏ ﺻﺎ ِﺣﺒِﻪ ِﺑ ﻐﻴ ِﺮ ﺗﺄ ﻣﻞٍ ،ﻭﺍ ﹸﳌﻨﺎﺑ ﹶﺬﺓﹸ :ﺃﹶﻥ ﻳﻨِﺒ ﹶﺬ ﹸﻛﻞﱡ ﺲ ﹸﻛ ﱞﻞ ِﻣﻨ ﻬﻤﺎ ﹶﺛ ﻮ ﺴﺔﹸ :ﻓﺄ ﹶﻥ ﻳ ﹾﻠ ِﻤ ﻼ ﻣ $ﺃﻣﺎ ﺍﳌﹸ ﹶ )(٢ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ﹶﺛ ﻮﺑﻪ ﺇﱃ ﺍﻵ ﺧﺮِ ،ﻭﹶﻟ ﻢ ﻳﻨ ﹸﻈ ﺮ ﻭﺍ ِﺣ ﺪ ﻣﻨ ﻬﻤﺎ ﺇﱃ ﹶﺛﻮﺏ ﺻﺎﺣﺒﻪ ﺍﻵ ﺧ ِﺮ. # ﲔ: ﺴﺘ ِ ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ$ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﻋ ﻦ ﺑﻴ ﻌﺘﻴ ِﻦ ﻭﻟﹸﺒ ﺏ ﺍﻵﺧﺮ ﺑﻴﺪﻩ ﺑﺎﻟﻠﻴ ِﻞ ﺃﻭ ﺲ ﺍﻟﺮﺟ ِﻞ ﺛﻮ ﺴﺔﹸ :ﳌ ﻼ ﻣ ﺴ ِﺔ ﻭﺍ ﹸﳌﻨﺎﺑ ﹶﺬ ِﺓ ﰲ ﺍﻟﺒﻴ ِﻊ .ﻭﺍﳌﹸ ﹶ ﻼ ﻣ ﻧﻬﻰ ﻋ ِﻦ ﺍﳌﹸ ﹶ ﺑﺎﻟﻨﻬﺎ ِﺭ ﻭﻻ ﻳ ﹾﻘِﻠﺒﻪ ﺇﻻ ﺑﺬﻟﻚ ،ﻭﺍﳌﻨﺎﺑﺬﺓ :ﺃﻥ ﻳﻨِﺒ ﹶﺬ ﺍﻟﺮﺟ ﹸﻞ ﺇﱃ ﺍﻟﺮﺟﻞ ﺛﻮﺑﻪ ،ﻭﻳﻨﺒﺬ ﺍﻵﺧﺮ ﺛﻮﺑﻪ، ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻌﻬﻤﺎ ﻣِﻦ ﻏﲑ ﻧﻈﺮ ﻭﻻ ﺗﺮﺍﺽ.(٣)# ﺃﻣﺎ ﺑﻴ ﻊ ﺍﳊﺼﺎﺓِ ،ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﻧﻮﻋﻪ ،ﻛﺒﻴﻊ ﺍﳋﻴﺎﺭ ،ﻭﺑﻴﻊ ﺍﻟﻨﺴﻴﺌﺔ ﻭﳓﻮﳘﺎ ،ﻭﻟﻴﺲ ﻣِﻦ ﺑﺎﺏ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﻣﻔﻌﻮﻟﻪ ،ﻛﺒﻴﻊ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ. ﺴ ﺮ ﺑﻴ ﻊ ﺍﳊﺼﺎﺓ ﺑﺄﻥ ﻳﻘﻮﻝ: ﻉ ﺍﳌﻨﻬﻰ ﻋﻨﻬﺎ ﺗﺮﺟ ﻊ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﻘِﺴﻤﲔ ،ﻭﳍﺬﺍ ﻓﹸ ﻭﺍﻟﺒﻴﻮ ﺏ ﻭﻗﻌﺖ ،ﻓﻬﻮ ﻟﻚ ﺑِﺪﺭﻫﻢ ،ﻭﻓﺴﺮ ﺑﺄﻥ ﺑﻴﻌﻪ ﻣِﻦ ﺃﺭﺿﻪ ﻱ ﺛﻮ ِ ﺍﺭ ِﻡ ﻫﺬﻩ ﺍﳊﺼﺎﺓﹶ ،ﻓﻌﻠﻰ ﺃ ﺴ ﺮ ﺑﺄﻥ ﻳﻘﺒﺾ ﻋﻠﻰ ﻛﻒ ﻣﻦ ﺣﺼﺎ ،ﻭﻳﻘﻮﻝ :ﱄ ﻗﺪ ﺭ ﻣﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﻣﻴ ﹸﺔ ﺍﳊﺼﺎﺓ ،ﻭﻓﹸ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٥١٣ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٢٦٦/٢ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٣٥/١٠
٥٢ ﺑﻌﺪﺩ ﻣﺎ ﺧﺮﺝ ﰲ ﺍﻟﻘﺒﻀﺔ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﳌﺒﻴﻊ ،ﺃﻭ ﻳﺒﻴﻌﻪ ﺳﻠﻌﺔ ،ﻭﻳ ﹾﻘﺒِﺾ ﻋﻠﻰ ﻛﻒ ﻣِﻦ ﺴ ﺮ ﺑﺄﻥ ﳝﺴﻚ ﺃﺣﺪﳘﺎ ﺣﺼﺎﺓ ﰲ ﻳﺪﻩ، ﺍﳊﺼﺎ ،ﻭﻳﻘﻮﻝ :ﱄ ﺑ ﹸﻜﻞﱢ ﺣﺼﺎﺓ ﺩﺭﻫﻢ ،ﻭﻓﹸ ﺴ ﺮ ﺑﺄﻥ ﻳﺘﺒﺎﻳﻌﺎ ،ﻭﻳﻘﻮﻝ ﺃﺣﺪﳘﺎ :ﺇﺫﺍ ﻭﻳﻘﻮﻝ :ﺃﻱ ﻭﻗﺖ ﺳﻘﻄﺖ ﺍﳊﺼﺎﺓ ،ﻭﺟﺐ ﺍﻟﺒﻴﻊ ،ﻭﻓﹸ ﺽ ﺍﻟﻘﻄﻴﻊ ﻣِﻦ ﺍﻟﻐﻨﻢ ،ﻓﻴﺄﺧﺬ ﺴ ﺮ ﺑﺄﻥ ﻳﻌﺘ ِﺮ ﻧﺒﺬﺕ ﺇﻟﻴﻚ ﺍﳊﺼﺎﺓ ،ﻓﻘﺪ ﻭﺟﺐ ﺍﻟﺒﻴﻊ ،ﻭﻓﹸ ﻱ ﺷﺎﺓ ﺃﺻﺒﺘﻬﺎ ،ﻓﻬﻲ ﻟﻚ ﺑﻜﺬﺍ ،ﻭﻫﺬﻩ ﺍﻟﺼﻮ ﺭ ﻛﻠﹸﻬﺎ ﻓﺎﺳﺪﺓ ﳌﺎ ﺗﺘﻀﻤﻨﻪ ﺣﺼﺎﺓ ،ﻭﻳﻘﻮﻝ :ﺃ ﻣﻦ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﻣِﻦ ﺍﻟ ﻐ ﺮ ِﺭ ﻭﺍﳋﻄﺮ ﺍﻟﺬﻱ ﻫﻮ ﺷﺒﻴﻪ ﺑﺎﻟﻘﻤﺎﺭ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟ ﻐ ﺮﺭِ ،ﻓﻤﻦ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﻣﻔﻌﻮﻟﻪ ﻛﺒﻴﻊ ﺍﳌﻼﻗﻴﺢ ﻭﺍﳌﻀﺎﻣﲔ ﻭﺍﻟ ﻐ ﺮﺭ: ﻫﻮ ﺍﳌﹶﺒﻴﻊ ﻧﻔﺴﻪ ،ﻭﻫﻮ ﻓﻌﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ ،ﺃﻱ :ﻣﻐﺮﻭﺭ ﺑﻪ ﻛﺎﻟﻘﺒﺾ ﻭﺍﻟﺴﻠﺐ ﲟﻌﲎ ﺍﳌﻘﺒﻮﺽ ﻭﺍﳌﺴﻠﻮﺏ ،ﻭﻫﺬﺍ ﻛﺒﻴﻊ ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﻭﺍﻟﻔﺮﺱ ﺍﻟﺸﺎﺭﺩ ،ﻭﺍﻟﻄﲑ ﰲ ﺍﳍﻮﺍﺀ ،ﻭﻛﺒﻴﻊ ﺿﺮﺑﺔ ﺍﻟﻐﺎﺋﺺ ﻭﻣﺎ ﲢﻤﻞ ﺷﺠﺮﺗﻪ ﺃﻭ ﻧﺎﻗﺘﻪ ،ﺃﻭ ﻣﺎ ﻳﺮﺿﻰ ﻟﻪ ﺑﻪ ﺯﻳﺪ ،ﺃﻭ ﻳﻬﺒﻪ ﻟﻪ ،ﺃﻭ ﻳﻮﺭﺛﻪ ﺇﻳﺎﻩ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻌﻠﻢ ﺣﺼﻮﻟﹸﻪ ﺃﻭ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﺃﻭ ﻻ ﱯج ﳊﺒﹶﻠﺔِ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﺃﻥ ﺍﻟﻨ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺘﻪ ﻭﻣﻘﺪﺍﺭﻩ ،ﻭﻣﻨﻪ ﺑﻴ ﻊ ﺣﺒ ِﻞ ﺍ ﹶ ﻰ ﻋﻨﻪ) ،(١ﻭﻫﻮ ﻧﺘﺎﺝ ﺍﻟﻨﺘﺎﺝ ﰲ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺃﺟﻞ ،ﻓﻜﺎﻧﻮﺍ ﻳﺘﺒﺎﻳﻌﻮﻥ ﺇﻟﻴﻪ ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﻛِﻼﳘﺎ ﻏﺮﺭ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺑﻴ ﻊ ﲪﻞ ﺍﻟﻜﺮﻡ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ،ﻗﺎﻟﻪ ﺍﳌﱪﺩ. ﻗﺎﻝ :ﻭﺍﳊﺒﻠﺔ :ﺍﻟﻜﺮﻡ ﺑﺴﻜﻮﻥ ﺍﻟﺒﺎﺀ ﻭﻓﺘﺤﻬﺎ ،ﻭﺃﻣﺎ ﺍﺑ ﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﺈﻧﻪ ﻓﺴﺮﻩ ﺑﺄﻧﻪ ﺃﺟ ﹲﻞ ﻛﺎﻧﻮﺍ ﻳﺘﺒﺎﻳﻌﻮﻥ ﺇﻟﻴﻪ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﻣﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ،ﻓﻔﺴﺮﻩ ﺑﺒﻴﻊ ﻧﺘﺎﺝ ﺍﻟﻨﺘﺎﺝ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﲪﺪ ،ﻭﻣﻨﻪ ﺑﻴ ﻊ ﺍﳌﻼﻗﻴﺢ ﻭﺍﳌﻀﺎﻣﲔ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﱯ ج ﻰ ﻋﻦ ﺍﳌﻀﺎﻣ ِ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨ ﲔ ﻭﺍﳌﻼﻗﻴﺢ).(٢ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺍﳌﻼﻗﻴﺢ ﻣﺎ ﰲ ﺍﻟﺒﻄﻮﻥ ﻣﻦ ﺍﻷﺟﻨﺔِ ،ﻭﺍﳌﻀﺎﻣﲔ :ﻣﺎ ﰲ ﺃﹶﺻﻼﺏ ﺍﻟﻔﺤﻮﻝ ،ﻭﻛﺎﻧﻮﺍ ﻳﺒﻴﻌﻮﻥ ﺍﳉﻨﲔ ﰲ ﺑﻄﻦ ﺍﻟﻨﺎﻗﺔ ،ﻭﻣﺎ ﻳﻀﺮﺑﻪ ﺍﻟﻔﺤﻞ ﰲ ﻋﺎﻡ ﺃﻭ ﺃﻋﻮﺍﻡ ﻭﺃﻧﺸﺪ: ﺏ ﳊ ﺪ ِ ﺐ ﻣﺎ ُﺀ ﺍﻟ ﹸﻔﺤﻮ ِﻝ ﰲ ﺍﻟﻈﱡﻬﻮﺭِﺍ ﹸ ﺼ ﹾﻠ ِ ﲔ ﺍﻟﱠﱵ ﰲ ﺍﻟ ﺇ ﱠﻥ ﺍ ﹶﳌﻀﺎ ِﻣ ) (١ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (٦٥٤ ،٦٥٣/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ) (٢٩٨/٤ﰲ ﺍﻟﺒﻴﻮﻉ. ) (٢ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(١٠٤/٤
٥٣ ﺠﺮِ ،ﻓﺈﻥ ﺍﻟﻨﱯ ج ﻧﻬﻰ ﻋﻨﻪ) .(١ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ :ﺍﺮ ﻣﺎ ﰲ ﺑﻄﻦ ﻭﻣِﻨﻪ ﺑﻴ ﻊ ﺍ ﹶﳌ ﺍﻟﻨﺎﻗﺔ ،ﻭﺍﺮ :ﺍﻟﺮﺑﺎ ،ﻭﺍﺮ :ﺍﻟﻘِﻤﺎﺭ ،ﻭﺍﺮ :ﺍﶈﺎﻗﻠﹶﺔ ﻭﺍﳌﺰﺍﺑﻨﺔ. ﻭﻣﻨﻪ ﺑﻴ ﻊ ﺍﳌﻼﻣﺴﺔ ﻭﺍﳌﻨﺎﺑﺬﺓ ﻭﻗﺪ ﺟﺎﺀ ﺗﻔﺴﲑﳘﺎ ﰲ ﻧﻔﺲ ﺍﳊﺪﻳﺚ ،ﻓﻔﻲ $ﺻﺤﻴﺢ ﺴﺔﹸ ﻼ ﻣ ﺴ ِﺔ ﻭﺍ ﹸﳌﻨﺎﺑ ﹶﺬﺓِ ،ﹶﺃﻣﺎ ﺍﳌﹸ ﹶ ﻼ ﻣ ﻣﺴﻠﻢ #ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻧﻬﻰ ﻋ ﻦ ﺑﻴ ﻌﺘﻴ ِﻦ :ﺍﳌﹸ ﹶ ﹶﻓﹶﺄ ﹾﻥ ﻳ ﹾﻠ ِﻤ ﺏ ﺻﺎﺣﺒﻪ ﺑﻐﲑ ﺗﺄﻣﻞ ﻭﺍﳌﻨﺎﺑﺬﺓ :ﺃﻥ ﻳﻨﺒِﺬ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺲ ﹸﻛﻞﱡ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨﻬﻤﺎ ﺛﹶﻮ ﺛﻮﺑﻪ ﺇﱃ ﺍﻵﺧﺮ ،ﻭﱂ ﻳﻨﻈﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﱃ ﺛﻮﺏ ﺻﺎﺣﺒﻪ ،ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ).(٢ ﷲ ج ﻋﻦ ﺑﻴﻌﻴﲔ ﻭﻟﺒﺴﺘﲔ ﰲ ﻭﰲ $ﺍﻟﺼﺤﻴﺤﲔ #ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ :ﺎﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺏ ﺍﻵﺧﺮ ﺑﻴﺪﻩ ﺑﺎﻟﻠﻴﻞ ﺃﻭ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﻻ ﻳ ﹾﻘِﻠﺒﻪ ﺇﻻ ﺑﺬﻟﻚ، ﺲ ﺍﻟﺮﺟﻞ ﺛﻮ ﺍﻟﺒﻴﻊ ،ﻭﺍﳌﻼﻣﺴﺔ :ﳌ ﻭﺍﳌﹸﻨﺎﺑﺬﺓ :ﺃﻥ ﻳﻨﺒﺬ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﻟﺮﺟﻞ ﺛﻮﺑﻪ ،ﻭﻳﻨِﺒ ﹶﺬ ﺍﻵﺧﺮ ﺇﻟﻴﻪ ﺛﻮﺑﻪ ،ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻌﻬﻤﺎ ﻣِﻦ ﻏﲑ ﻧﻈﺮ ﻭﻻ ﺗﺮﺍﺽ).(٣ ﺕ ﺍﳌﻼﻣﺴ ﹸﺔ ﺑﺄﻥ ﻳﻘﻮﻝ :ﺑﻌﺘﻚ ﺛﻮﰊ ﻫﺬﺍ ﻋﻠﻰ ﺃﻧﻚ ﻣﱴ ﳌﺴﺘﻪ ،ﻓﻬﻮ ﻋﻠﻴﻚ ﺴ ﺮ ِ ﻭﻓﹸ ﺑﻜﺬﺍ ،ﻭﺍﳌﻨﺎﺑﺬﺓ ﺑﺄﻥ ﻳﻘﻮﻝ :ﺃﻱ ﺛﻮﺏ ﻧﺒﺬﺗﻪ ﺇﱄ ،ﻓﻬﻮ ﻋﻠﻲ ﺑﻜﺬﺍ ،ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻧﻮﻉ ﻣﻦ ﺍﳌﻼﻣﺴﺔ ﻭﺍﳌﻨﺎﺑﺬﺓ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﺭ ِﺣ ﻤﻪ ﺍﷲ ،ﻭﺍﻟﻐﺮﺭ ﰲ ﺫﻟﻚ ﻇﺎﻫﺮ ،ﻭﻟﻴﺲ ﺍﻟﻌﻠﺔ ﺗﻌﻠﻴ ﻖ ﺍﻟﺒﻴ ِﻊ ﺷﺮﻁ ،ﺑﻞ ﻣﺎ ﺗﻀﻤﻨﻪ ﻣِﻦ ﺍﳋﻄﺮ ﻭﺍﻟﻐﺮﺭ. ﻓﺼﻞ
ﳉ ﺰ ِﺭ ﻭﺍﻟﻔِﺠﻞ ﻭﺍﻟﻘﹶﻠﻘﹶﺎﺱ ﺖ ﻭﺍ ﹶ ﻭﻟﻴﺲ ﻣِﻦ ﺑﻴﻊ ﺍﻟ ﻐ ﺮ ِﺭ ﺑﻴﻊ ﺍﳌﻐﻴﺒﺎﺕ ﰲ ﺍﻷﺭﺽ ﻛﺎﻟﻠﻔ ِ ﻭﺍﻟﺒﺼﻞ ﻭﳓﻮﻫﺎ ،ﻓﺈﺎ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻌﺎﺩﺓ ﻳ ﻌ ِﺮﻓﹸﻬﺎ ﺃﻫﻞ ﺍﳋﱪﺓ ﺎ ،ﻭﻇﺎﻫﺮﻫﺎ ﻋﻨﻮﺍ ﹸﻥ ﺑﺎﻃﻨﻬﺎ، ﺼﺒ ﺮ ِﺓ ﻣﻊ ﺑﺎﻃﻨﻬﺎ ،ﻭﻟﻮ ﻗﹸ ﺪ ﺭ ﺃﻥ ﰲ ﺫﻟﻚ ﻏﺮﺭﺍﹰ ،ﻓﻬﻮ ﻏﺮﺭ ﻳﺴﲑ ﻳﻐﺘﻔﺮ ﰲ ﻓﻬﻮ ﻛﻈﺎﻫﺮ ﺍﻟ ﺟﻨﺐ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻨﻬﺎ ،ﻓﺈﻥ ﺫﻟﻚ ﻏﺮﺭ ﻻ ﻳﻜﻮﻥ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻤﻨﻊ ،ﻓﺈﻥ ﺕ ﺍﳊﻴﻮﺍﻥ، ﺇﺟﺎﺭﺓ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﺪﺍﺭ ﻭﺍﳊﺎﻧﻮﺕ ﻣﺴﺎﻧﺎﺓ ﻻ ﲣﻠﹸﻮ ﻋﻦ ﻏﺮﺭ ،ﻷﻧﻪ ﻳﻌﺮﺽ ﻓﻴﻪ ﻣﻮ ﺏ ﻣﻦ ﻓﻢ ﺍﻟﺴﻘﺎﺀ ،ﻓﺈﻧﻪ ﻏ ﲑ ﻣﻘﺪﺭ ﻣﻊ ﻭﺍﺪﺍﻡ ﺍﻟﺪﺍﺭ ،ﻭﻛﺬﺍ ﺩﺧﻮ ﹸﻝ ﺍﳊﻤﺎﻡ ،ﻭﻛﺬﺍ ﺍﻟﺸﺮ ﺼﺒﺮ ِﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﻉ ﺍﻟﺴﻠﻢ ،ﻭﻛﺬﺍ ﺑﻴﻊ ﺍﻟ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﻗﺪﺭﻩ ،ﻭﻛﺬﺍ ﺑﻴﻮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٣٤١/٥ ) (٢ﺭﻗﻢ ).(٢) (١٥١١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٥/١٠ﻭﻣﺴﻠﻢ ) (١٥١٢ﻭﻗﺪ ﺗﻘﺪﻡ.
٥٤ ﺾ ﻭﺍﻟ ﺮﻣﺎﻥ ﻭﺍﻟﺒﻄﻴﺦ ﻭﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﻟﻔﺴﺘﻖ ،ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﳑﺎ ﻻ ﻣﻜﻴﻠﹸﻬﺎ ،ﻭﻛﺬﺍ ﺑﻴ ﻊ ﺍﻟﺒﻴ ِ ﳜﻠﻮ ﻣِﻦ ﺍﻟﻐﺮﺭ ،ﻓﻠﻴﺲ ﹸﻛ ﹸﻞ ﻏﺮﺭ ﺳﺒﺒﹰﺎ ﻟﻠﺘﺤﺮﱘ ،ﻭﺍﻟﻐﺮ ﺭ ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﲑﹰﺍ ﺃﻭ ﻻ ﻳﻤﻜﻦ ﺍﻻﺣﺘﺮﺍ ﺯ ﻣﻨﻪ ،ﱂ ﻳﻜﻦ ﻣﺎﻧﻌﹰﺎ ﻣِﻦ ﺻﺤﺔ ﺍﻟﻌﻘﺪ ،ﻓﺈﻥ ﺍﻟﻐﺮ ﺭ ﺍﳊﺎﺻِﻞ ﰲ ﺃﺳﺎﺳﺎﺕ ﺍﳉﺪﺭﺍﻥ، ﺡ ﺑﻌﻀِﻬﺎ ﺩﻭ ﹶﻥ ﺑﻌﺾ ﻻ ﻳﻤﻜﻦ ﻭﺩﺍﺧﻞ ﺑﻄﻮﻥ ﺍﳊﻴﻮﺍﻥ ،ﺃﻭ ﺁﺧﺮ ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﺑﺪﺍ ﺻﻼ ﺍﻻﺣﺘﺮﺍ ﺯ ﻣﻨﻪ ،ﻭﺍﻟﻐﺮ ﺭ ﺍﻟﺬﻱ ﰲ ﺩﺧﻮ ِﻝ ﺍﳊﻤﺎﻡ ،ﻭﺍﻟﺸﺮﺏ ﻣﻦ ﺍﻟﺴﻘﺎﺀ ﻭﳓﻮﻩ ﻏﺮﺭ ﻳﺴﲑ، ﻓﻬﺬﺍﻥ ﺍﻟﻨﻮﻋﺎﻥ ﻻ ﳝﻨﻌﺎ ِﻥ ﺍﻟﺒﻴﻊ ﲞﻼﻑ ﺍﻟﻐﺮﺭ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﳝﻜﻦ ﺍﻻﺣﺘﺮﺍ ﺯ ﻣﻨﻪ ،ﻭﻫﻮ ﻕ ﺑﻴﻨﻬﺎ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﻰ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺎﻭﻳﹰﺎ ﳍﺎ ﻻ ﻓﺮ ﻭﺑﻴﻨﻪ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﺎﻧ ﻊ ﻣِﻦ ﺻﺤﺔ ﺍﻟﻌﻘﺪ. ﻑ ﻫﺬﺍ ،ﻓﺒﻴ ﻊ ﺍﳌﻐﻴﺒﺎﺕ ﰲ ﺍﻷﺭﺽ ،ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺍﻷﻣﺮﺍﻥِ ،ﻓﺈﻥ ﻏﺮﺭﻩ ﻳﺴﲑ ،ﻭﻻ ﻓﺈﺫﺍ ﻋِ ﺮ ﻳﻤﻜﻦ ﺍﻻﺣﺘﺮﺍ ﺯ ﻣﻨﻪ ،ﻓﺈﻥ ﺍﳊﻘﻮﻝ ﺍﻟﻜِﺒﺎﺭ ﻻ ﻳﻤﻜﻦ ﺑﻴ ﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣِﻦ ﺫﻟﻚ ﺇﻻ ﻭﻫﻮ ﰲ ﺍﻷﺭﺽ ،ﻓﻠﻮ ﺷﺮﻁ ﻟﺒﻴﻌﻪ ﺇﺧﺮﺍﺟﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺸﻘﺔ ،ﻭﻓﺴﺎﺩ ﺍﻷﻣﻮﺍﻝ ﺝ ﺷﻴﺌﹰﺎ ﺑﺎﻋﻪ ،ﻓﻔﻲ ﺫﻟﻚ ﻣِﻦ ﻣﺎ ﻻ ﻳﺄﰐ ﺑﻪ ﺷﺮﻉ ،ﻭﺇﻥ ﻣﻨﻊ ﺑﻴﻌﻪ ﺇﻻ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻛﻠﻤﺎ ﺃﺧﺮ ﺏ ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝِ ،ﻭﻣﺼﺎﱀ ﺍﳌﺸﺘﺮﻱ ﻣﺎ ﻻ ﳜﻔﻰ، ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ ،ﻭﺗﻌﻄﻴ ِﻞ ﻣﺼﺎﱀ ﺃﺭﺑﺎ ِ ﱀ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ﺍﻟﺒﺘﺔ ﺣﱴ ﺇﻥ ﺍﻟﺬﻳﻦ ﳝﻨﻌﻮﻥ ﻭﺫﱢﻟﻚ ﳑﺎ ﻻ ﻳﻮﺟﺒﻪ ﺍﻟﺸﺎﺭﻉ ،ﻭﻻ ﺗﻘﻮ ﻡ ﻣﺼﺎ ﹸ ﺝ ﻛﺬﻟﻚ ،ﺃﻭ ﻛﺎﻥ ﻧﺎﻇﺮﹰﺍ ﻋﻠﻴﻪ ،ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣِﻦ ﺑﻴﻌﻬﺎ ﰲ ﺍﻷﺭﺽ ﺇﺫﺍ ﻛﺎﻥ ﻷﺣﺪﻫﻢ ﺧﺮﺍ ﻣِﻦ ﺑﻴﻌﻪ ﰲ ﺍﻷﺭﺽ ﺍﺿﻄﺮﺍﺭﹰﺍ ﺇﱃ ﺫﻟﻚ ،ﻭﺑﺎﳉﻤﻠﺔ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺍﻟﻐﺮﺭ ﺍﻟﺬﻱ ﻰ ﻋﻨﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ،ﻭﻻ ﻧﻈﲑ ﳌﺎ ﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﺒﻴﻮﻉ. ﻓﺼﻞ
ﻭﻟﻴﺲ ﻣﻨﻪ ﺑﻴ ﻊ ﺍﳌﺴﻚ ﰲ ﻓﺄﺭﺗﻪ ،ﺑﻞ ﻫﻮ ﻧﻈ ﲑ ﻣﺎ ﻣﺄﻛﻮﻟﻪ ﰲ ﺟﻮﻓﻪ ﻛﺎﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﻟﻔﹸﺴﺘﻖ ﻭﺟﻮﺯ ﺍﳍﻨﺪ ،ﻓﺈﻥ ﻓﺄﺭﺗﻪ ﻭﻋﺎﺀ ﻟﻪ ﺗﺼﻮﻧﻪ ﻣِﻦ ﺍﻵﻓﺎﺕ ،ﻭﲢﻔﻆ ﻋﻠﻴﻪ ﺭﻃﻮﺑﺘﻪ ﺏ ﺇﱃ ﺻﻴﺎﻧﺘﻪ ﻣِﻦ ﺍﻟﻐﺶ ﻭﺍﻟﺘﻐﲑ ،ﻭﺍﳌﺴﻚ ﺍﻟﺬﻱ ﰲ ﺍﻟﻔﺄﺭﺓ ﻋﻨﺪ ﻭﺭﺍﺋﺤﺘﻪ ،ﻭﺑﻘﺎﺅﻩ ﻓﻴﻬﺎ ﺃﻗﺮ ﺍﻟﻨﺎﺱ ﺧﲑ ﻣﻦ ﺍﳌﻨﻔﻮﺽ ،ﻭﺟﺮﺕ ﻋﺎﺩﺓ ﺍﻟﺘﺠﺎﺭ ﺑﻴﻌﻪ ﻭﺷﺮﺍﺋﻪ ﻓﻴﻬﺎ ،ﻭﻳﻌﺮﻓﻮﻥ ﻗﺪﺭﻩ ﻭﺟﻨﺴﻪ ﻣﻌﺮﻓﺔ ﻻ ﺗﻜﺎﺩ ﲣﺘﻠِﻒ ،ﻓﻠﻴﺲ ﻣِﻦ ﺍﻟﻐﺮﺭ ﰲ ﺷﻲﺀ ،ﻓﺈﻥ ﺍﻟﻐﺮﺭ ﻫﻮ ﻣﺎ ﺗﺮﺩﺩ ﺑﲔ ﺍﳊﺼﻮﻝ ﺖ ﻋﻴﻨﻪ ،ﻭﺃﻣﺎ ﻫﺬﺍ ﺖ ﻣﻌﺮﻓﺘﻪ ،ﻭﺟِ ﻬﹶﻠ ﻭﺍﻟﻔﻮﺍﺕ ،ﻭﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺧﺮﻯ :ﻫﻮ ﻣﺎ ﻃﹸ ِﻮﻳ ﻭﳓﻮﻩ ،ﻓﻼ ﻳﺴﻤﻰ ﻏﺮﺭﹰﺍ ﻻ ﻟﻐ ﹰﺔ ﻭﻻ ﺷﺮﻋﹰﺎ ﻭﻻ ﻋﺮﻓﺎﹰ ،ﻭﻣﻦ ﺣ ﺮ ﻡ ﺑﻴ ﻊ ﺷﻲﺀ ،ﻭﺍﺩﻋﻰ ﺃﻧﻪ
٥٥ ﹸﻏ ﺮﺭ ،ﻃﹸﻮﻟِﺐ ﺑﺪﺧﻮﻟﻪ ﰲ ﻣﺴﻤﻰ ﺍﻟﻐﺮﺭ ﻟﻐﺔ ﻭﺷﺮﻋﺎﹰ ،ﻭﺟﻮﺍ ﺯ ﺑﻴﻊ ﺍﳌﺴﻚ ﰲ ﺍﻟﻔﺄﺭﺓ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﺍﻟﺮﺍﺟ ﺢ ﺩﻟﻴﻼﹰ ،ﻭﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﻩ ﺟﻌﻠﻮﻩ ﻣﺜﻞ ﺑﻴﻊ ﺍﻟﻨﻮﻯ ﻕ ﺑﲔ ﰲ ﺍﻟﺘﻤﺮ ،ﻭﺍﻟﺒﻴﺾ ﰲ ﺍﻟﺪﺟﺎﺝ ،ﻭﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ،ﻭﺍﻟﺴﻤﻦ ﰲ ﺍﻟﻮﻋﺎﺀ ،ﻭﺍﻟﻔﺮ ﺍﻟﻨﻮﻋﲔ ﻇﺎﻫﺮ. ﻭﻣﻨﺎﺯﻋﻮﻫﻢ ﳚﻌﻠﻮﻧﻪ ﻣﺜ ﹶﻞ ﺑﻴﻊ ﻗﻠﺐ ﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﻟﻔﺴﺘﻖ ﰲ ﺻِﻮﺍﻧﻪ ،ﻷﻧﻪ ﻣﻦ ﺐ ﺃﻧﻪ ﺃﺷﺒ ﻪ ﺬﺍ ﻣﻨﻪ ﺑﺎﻷﻭﻝ ،ﻓﻼ ﻫﻮ ﳑﺎ ﻰ ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ ،ﻭﻻ ﰲ ﻣﺼﻠﺤﺘﻪ ،ﻭﻻ ﺭﻳ ﻣﻌﻨﺎﻩ ،ﻓﻠﻢ ﻳﺸ ﻤ ﹾﻠﻪ ﻴﻪ ﻟﻔﻈﹰﺎ ﻭﻻ ﻣﻌﲎ. ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟﺴﻤﻦ ﰲ ﺍﻟﻮﻋﺎﺀ ،ﻓﻔﻤﻴﻪ ﺗﻔﺼﻴﻞ ،ﻓﺈﻧﻪ ﺇﻥ ﻓﺘﺤﻪ ،ﻭﺭﺃﻯ ﺭﺃﺳﻪ ﲝﻴﺚ ﻳ ﺪﻟﹸﻪ ﻋﻠﻰ ﺟﻨﺴﻪ ﻭﻭﺻﻔﻪ ،ﺟﺎﺯ ﺑﻴﻌﻪ ﰲ ﺍﻟﺴﻘﺎﺀ ،ﻟﻜﻨﻪ ﻳﺼ ﲑ ﻛﺒﻴﻊ ﺍﻟﺼﱪﺓ ﺍﻟﱵ ﺷﺎﻫﺪ ﻇﺎﻫﺮﻫﺎ ﻭﺇﻥ ﱂ ﻳﺮﻩ ،ﻭﱂ ﻳﻮﺻﻒ ﻟﻪ ،ﱂ ﳚﺰ ﺑﻴﻌﻪ ،ﻷﻧﻪ ﻏﺮﺭ ،ﻓﺈﻧﻪ ﳜﺘِﻠﻒ ﺟﻨﺴﹰﺎ ﻭﻧﻮﻋﹰﺎ ﻭﻭﺻﻔﺎﹰ، ﺾ ﻭﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﳌﺴﻚ ﰲ ﺃﻭﻋﻴﺘﻬﺎ ،ﻓﻼ ﻳﺼﺢ ﺇﳊﺎﻗﹸﻪ ﺎ. ﻭﻟﻴﺲ ﳐﻠﻮﻗﹰﺎ ﰲ ﻭﻋﺎﺋﻪ ﻛﺎﻟﺒﻴ ِ ﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺬﻱ ﳚﺐ ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ،ﻓﻤﻨﻌﻪ ﺃﺻﺤﺎ ﻓﻴﻪ ﺍﻟﺘﻔﺼﻴﻞﹸ ،ﻓﺈﻥ ﺑﺎﻉ ﺍﳌﻮﺟﻮ ﺩ ﺍﳌﺸﺎﻫ ﺪ ﰲ ﺍﻟﻀﺮﻉ ،ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ ﻣﻔﺮﺩﺍﹰ ،ﻭﳚﻮﺯ ﺗﺒﻌﹰﺎ ﻟﻠﺤﻴﻮﺍﻥ ،ﻷﻧﻪ ﺇﺫﺍ ﺑﻴ ﻊ ﻣﻔﺮﺩﹰﺍ ﺗﻌﺬﺭ ﺗﺴﻠﻴ ﻢ ﺍﳌﺒﻴﻊ ﺑﻌﻴﻨﻪ ،ﻷﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﻘﺪﺍ ﺭ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻊ ،ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﺎﻫﺪﹰﺍ ﻛﺎﻟﻠﱭ ﰲ ﺍﻟﻈﺮﻑ ،ﻟﻜﻨﻪ ﺇﺫﺍ ﺣﻠﺒﻪ ﺧﻠﻔﻪ ﻣﺜﻠﻪ ﳑﺎ ﱂ ﻳﻜﻦ ﰲ ﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻄﱠﱪﺍﻧِﻲ ﺍﻟﻀﺮﻉ ،ﻓﺎﺧﺘﻠﻂ ﺍﳌﺒﻴ ﻊ ﺑﻐﲑﻩ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻤﻴﺰ ،ﻭﺇﻥ ﺻﺢ ﺍﳊﺪﻳ ﹸ ﻑ ﻋﻠﻰ ﺠ ِﻤ ِﻪ (١)#ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج$ :ﻰ ﺃﻥ ﻳﺒﺎﻉ ﺻﻮ ﰲ $ﻣ ﻌ ﻉ #ﻓﻬﺬﺍ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﳏﻤﻠﻪ ،ﻭﺃﻣﺎ ﺇﻥ ﺑﺎﻋﻪ ﺁﺻﻌﹰﺎ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﻠﱭ ﺿ ﺮ ٍ ﻇﻬﺮ ،ﺃﻭ ﹶﻟﺒ ﻦ ﰲ ﻳﺄﺧﺬﻩ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺸﺎﺓ ،ﺃﻭ ﺑﺎﻋﻪ ﻟﺒﻨﻬﺎ ﺃﻳﺎﻣﹰﺎ ﻣﻌﻠﻮﻣﺔ ،ﻓﻬﺬﺍ ﲟﱰﻟﺔ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺑ ﺪﻭ ﺻﻼﺣﻬﺎ ﻻ ﳚﻮﺯ ،ﻭﺃﻣﺎ ﺇﻥ ﺑﺎﻋﻪ ﻟﺒﻨﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻣﻮﺻﻮﻓﹰﺎ ﰲ ﺍﻟﺬﻣﺔ ،ﻭﺍﺷﺘﺮﻁ ﻛﻮﻧﻪ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺸﺎﺓ ﺃﻭ ﺍﻟﺒﻘﺮﺓ ،ﻓﻘﺎﻝ ﺷﻴﺨﻨﺎ :ﻫﺬﺍ ﺟﺎﺋﺰ ،ﻭﺍﺣﺘﺞ ﲟﺎ ﰲ $ﺍﳌﺴﻨﺪ #ﻣﻦ ﺃﻥ ﺍﻟﻨﱯ ج ﻰ ﺃﻥ ﻳﺴﻠﻢ ﰲ ﺣﺎﺋﻂ ﺑﻌﻴﻨﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﺪﺍ ﺻﻼﺣﻪ .ﻗﺎﻝ ﻓﺈﺫﺍ ﺑﺪﺍ ﺻﻼﺣﻪ ،ﻭﻗﺎﻝ: ﺖ ﺖ ﺇﻟﻴﻚ ﰲ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﲤ ِﺮ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ،ﺟﺎﺯ ﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺍﺑﺘﻌ ﺃﺳﻠﻤ ﻣﻨﻚ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺼﱪﺓ ،ﻭﻟﻜﻦ ﺍﻟﺜﻤﻦ ﻳﺘﺄﺧﺮ ﻗﺒﻀﻪ ﺇﱃ ﻛﻤﺎﻝ ﺻﻼﺣﻪ ،ﻫﺬﺍ ) (١ﰲ ﺍﻷﺻﻞ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﻭﻫﻮ ﻭﻫﻢ ﻣﻦ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ.
٥٦ ﻟﻔﻈﻪ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺇﻥ ﺃﺟﺮﻩ ﺍﻟﺸﺎ ﹶﺓ ﺃﻭ ﺍﻟﺒﻘﺮﺓ ﺃﻭ ﺍﻟﻨﺎﻗﺔ ﻣﺪ ﹰﺓ ﻣﻌﻠﻮﻣﺔ ﻷﺧﺬ ﻟﺒﻨﻬﺎ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ،ﻓﻬﺬﺍ ﺠ ﻮﺯﻩ ﺍﳉﻤﻬﻮﺭ؟ ﻭﺍﺧﺘﺎﺭ ﺷﻴﺨﻨﺎ ﺟﻮﺍﺯﻩ ،ﻭﺣﻜﺎﻩ ﻗﻮ ﹰﻻ ﻟﺒﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻟﻪ ﻓﻴﻬﺎ ﻻ ﻳ ﻒ ﻣﻔﺮﺩ ،ﻗﺎﻝ :ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﻏﻨﻤﹰﺎ ﺃﻭ ﺑﻘﺮﺍﹰ ،ﺃﻭ ﻧﻮﻗﹰﺎ ﺃﻳﺎ ﻡ ﺍﻟﻠﱭ ﺑﺄﺟﺮﺓ ﻣﺴﻤﺎﺓ ،ﻭﻋﻠﻔﹸﻬﺎ ﻣﺼﻨ ﻋﻠﻰ ﺍﳌﺎﻟِﻚ ،ﺃﻭ ﺑﺄﺟﺮﺓ ﻣﺴﻤﺎﺓ ﻣﻊ ﻋﻠﻔﻬﺎ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧ ﹶﺬ ﺍﻟﻠﱭ ،ﺟﺎﺯ ﺫﻟﻚ ﰲ ﺃﻇﻬﺮ ﻗﻮﱄ ﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤﺎ ﰲ ﺍﻟﻈﱢﺌﺮ ﻗﺎﻝ :ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﺍﻟﺒﻴﻊ ،ﻭﻳﺸﺒﻪ ﺍﻹِﺟﺎﺭﺓ ،ﻭﳍﺬﺍ ﻳﺬﻛﺮﻩ ﺑﻌ ﰲ ﺍﻟﺒﻴﻊ ،ﻭﺑﻌﻀﻬﻢ ﰲ ﺍﻹِﺟﺎﺭﺓ ،ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱭ ﳛﺼﻞ ﺑﻌﻠﻒ ﺍﳌﺴﺘﺄﺟﺮ ﻭﻗﻴﺎﻣﻪ ﻋﻠﻰ ﺍﻟﻐﻨﻢ ،ﻓﺈﻧﻪ ﻳﺸﺒﻪ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﺸﺠﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺎﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌِﻠﻔﹸﻬﺎ ،ﻭﺇﳕﺎ ﻳﺄﺧ ﹸﺬ ﺍﳌﺸﺘﺮﻱ ﻟﺒﻨﹰﺎ ﻣﻘﺪﺭﺍﹰ ،ﻓﻔﺬﺍ ﺑﻴ ﻊ ﳏﺾ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﻠﱭ ﻣﻄﻠﻘﺎﹰ ،ﻓﻬﻮ ﺑﻴ ﻊ ﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﻼ ﻓﻴﻤﺎ ﺻﺎﺣﺐ ﺍﻟﻠﱭ ﻳﻮﻓﻴﻪ ﺍﻟﻠﱭ ﲞﻼﻑ ﺍﻟﻈﺌﺮ ،ﻓﺈﳕﺎ ﻫﻲ ﺗﺴﻘﻲ ﺍﻟﻄﻔﻞ ،ﻭﻟﻴﺲ ﻓﺬﺍ ﺩﺍﺧ ﹰ ﻰ ﻋﻨﻪ ج ﻣِﻦ ﺑﻴﻊ ﺍﻟ ﻐ ﺮﺭِ ،ﻷﻥ ﺍﻟﻐﺮﺭ ﺗﺮ ﺩ ﺩ ﺑﲔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ ،ﻓﻨﻬﻰ ﻋﻦ ﺑﻴﻌﻪ ،ﻷﻧﻪ ﻣِﻦ ﺟﻨﺲ ﺍﻟﻘﻤﺎﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻴﺴﺮ ،ﻭﺍﷲ ﺣﺮﻡ ﺫﻟﻚ ﳌﺎ ﻓﻴﻪ ﻣِﻦ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺫﻟﻚ ﻣِﻦ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺣﺮﻣﻪ ﺍﻟﻠﹼ ﻪ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﻗﻤﺎﺭﹰﺍ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣ ﺪ ﺍﳌﺘﻌﺎﻭﺿﲔ ﳛﺼ ﹸﻞ ﻟﻪ ﻣﺎﻝ ،ﻭﺍﻵﺧﺮ ﻗﺪ ﳛﺼﻞ ﻟﻪ ﻭﻗﺪ ﻻ ﳛﺼﻞ ،ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻻ ﳚﻮ ﺯ ﻛﻤﺎ ﰲ ﺑﻴﻊ ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ، ﳊﺒﹶﻠﺔِ ،ﻓﺈﻥ ﺍﻟﺒﺎﺋﻊ ﻳﺄﺧ ﹸﺬ ﻣﺎﻝ ﺍﳌﺸﺘﺮﻱ ،ﻭﺍﳌﺸﺘﺮﻱ ﻗﺪ ﳛﺼﻞ ﹶﻟﻪ ﻭﺍﻟﺒﻌﲑ ﺍﻟﺸﺎﺭﺩ ،ﻭﺑﻴﻊ ﺣﺒ ِﻞ ﺍ ﹶ ﺷﻲﺀ ،ﻭﻗﺪ ﻻ ﻳﺤﺼﻞ ،ﻭﻻ ﻳﻌﺮﻑ ﻗﺪﺭ ﺍﳊﺎﺻﻞ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺷﻴﺌﹰﺎ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﻌﺎﺩﺓ ﱭ ﻛﻤﻨﺎﻓﻊ ﺍﻷﻋﻴﺎﻥ ﺑﺎﻹِﺟﺎﺭﺓ ﻣﺜﻞ ﻣﻨﻔﻌﺔ ﺍﻷﺭﺽ ﻭﺍﻟﺪﺍﺑﺔ ،ﻭﻣﺜ ِﻞ ﻟﱭ ﺍﻟﻈﺌﺮ ﺍﳌﻌﺘﺎﺩ ،ﻭﻟ ِ ﺍﻟﺒﻬﺎﺋﻢ ﺍﳌﻌﺘﺎﺩ ،ﻭﻣﺜ ِﻞ ﺍﻟﺜﻤﺮ ﻭﺍﻟﺰﺭﻉ ﺍﳌﻌﺘﺎﺩ ،ﻓﻬﺬﺍ ﹸﻛﻠﱡ ﻪ ﻣﻦ ﺑﺎﺏ ﻭﺍﺣﺪ ﻭﻫﻮ ﺟﺎﺋﺰ. ﰒ ﺇﻥ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺘﺎﺩ ،ﻭﺇﻻ ﺣ ﱠ ﻂ ﻋﻦ ﺍﳌﺴﺘﺄﺟﺮ ﺑﻘﺪﺭ ﻣﺎ ﻓﺎﺕ ﻣِﻦ ﺍﳌﻨﻔﻌﺔ ﺾ ﺍﳌﺒﻴﻊ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﺍﳌﻘﺼﻮﺩﺓ ،ﻭﻫﻮ ﻣﺜ ﹸﻞ ﻭﺿﻊ ﺍﳉﺎﺋﺤﺔ ﰲ ﺍﻟﺒﻴﻊ ،ﻭﻣﺜ ﹸﻞ ﻣﺎ ﺇﺫﺍ ﺗﻠﻒ ﺑﻌ ﻣِﻦ ﺍﻟﻘﺒﺾ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻴﻮﻉ. ﺼﺢ ﺍﺳﺘﺌﺠﺎ ﺭ ﻓﺈﻥ ﻗﻴﻞ :ﻣ ﻮ ِﺭﺩ ﻋﻘﺪ ﺍﻹِﺟﺎﺭﺓ ﺇﳕﺎ ﻫﻮ ﺍﳌﻨﺎﻓﻊ ،ﻻ ﺍﻷﻋﻴﺎﻥ ،ﻭﻟﻔﺬﺍ ﻻ ﻳ ِ ﺍﻟﻄﻌﺎ ِﻡ ﻟﻴﺄﻛﻠﻪ ،ﻭﺍﳌﺎﺀ ﻟﻴﺸﺮﺑﻪ ،ﻭﺃﻣﺎ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ ،ﻓﻌﻠﻰ ﺍﳌﻨﻔﻌﺔ ﻭﻫﻲ ﻭﺿﻊ ﺍﻟﻄﻔﻞ ﰲ ﱭ ﻳﺪﺧﻞ ﺿﻤﻨﹰﺎ ﻭﺗﺒﻌﺎﹰ ،ﻓﻬﻮ ﻛﻨﻘﻊ ﺍﻟﺒﺌﺮ ﰲ ﺇﺟﺎﺭﺓ ﺍﻟﺪﺍﺭ، ﺣﺠﺮﻫﺎ ،ﻭﺇﻟﻘﺎﻣﻪ ﺛﺪﻳﻬﺎ ،ﻭﺍﻟﻠ
٥٧ ﻭﻳﻐﺘﻔﺮ ﻓﻴﻤﺎ ﺩﺧﻞ ﺿﻤﻨﹰﺎ ﻭﺗﺒﻌﹰﺎ ﻣﺎ ﻻ ﻳﻐﺘﻔﺮ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﳌﺘﺒﻮﻋﺎﺕ. ﻗﻴﻞ :ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﻣﻦ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﻣﻨﻊ ﻛﻮﻥ ﻋﻘﺪ ﺍﻹِﺟﺎﺭﺓ ﻻ ﻳ ِﺮ ﺩ ﺇﻻ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﻟﻴﺲ ﺛﺎﺑﺘﹰﺎ ﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻼﻓﻪ ،ﻛﻤﺎ ﺻ ﺢ ﻋﻦ ﻋﻤﺮ ﺑﺎﻟﻜﺘﺎﺏ ﻭﻻ ﺑﺎﻟﺴﻨﺔ ﻭﻻ ﺑﺎﻹِﲨﺎﻉ ،ﺑﻞ ﺍﻟﺜﺎﺑ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺃﻧﻪ ﹶﻗﺒﻞ ﺣﺪﻳﻘﺔ ﺃﺳﻴ ِﺪ ﺑ ِﻦ ﺣﻀﲑ ﺛﻼﺙ ﺳﻨﲔ ،ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻓﻘﻀﻰ ﺎ ﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺩﻳﻨﻪ ،ﻭﺍﳊﺪﻳﻘﺔ :ﻫﻲ ﺍﻟﻨﺨﻞ ،ﻓﻬﺬﻩ ﺇﺟﺎﺭﺓ ﺍﻟﺸﺠﺮ ﻷﺧﺬ ﲦﺮﻫﺎ ،ﻭﻫﻮ ﻣﺬﻫ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ،ﻭﻻ ﻳﻌﻠﻢ ﻟﻪ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺎﻟﻒ ،ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺑﻦ ﺏ ﺃﲪﺪ ،ﻭﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ،ﻓﻘﻮﻟﹸﻜﻢ :ﺇﻥ ﻣﻮﺭﺩ ﻋﻘﺪ ﺍﻹِﺟﺎﺭﺓ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻘﻴﻞ ﻣﻦ ﺃﹶﺻﺤﺎ ِ ﻣﻨﻔﻌﺔ ﻏ ﲑ ﻣﺴﻠﻢ ،ﻭﻻ ﺛﺎﺑﺖ ﺑﺎﻟﺪﻟﻴﻞ ،ﻭﻏﺎﻳﺔ ﻣﺎ ﻣﻌﻜﻢ ﻗﻴﺎﺱ ﳏﻞ ﺍﻟﱰﺍﻉ ﻋﻠﻰ ﺇﺟﺎﺭﺓ ﺍﳋﺒﺰ ﺨﹶﻠﻒ ﺴﺘ ﻟﻸﻛﻞ ،ﻭﺍﳌﺎﺀ ﻟﻠﺸﺮﺏ ،ﻭﻫﺬﺍ ﻣِﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﺍﳋﺒﺰ ﺗﺬﻫﺐ ﻋﻴﻨﻪ ﻭﻻ ﻳ ﻣﺜﻠﻪ ﲞﻼﻑ ﺍﻟﻠﱭ ﻭﻧﻘﻊ ﺍﻟﺒﺌﺮ ،ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﻳﺴﺘﺨﻠﻒ ﻭﳛﺪﺙ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﻛﺎﻥ ﲟﱰﻟﺔ ﺍﳌﻨﺎﻓﻊ. ﻳﻮﺿﺤﻪ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺃﻥ ﺍﻟﺜﻤﺮ ﳚﺮﻱ ﳎﺮﻯ ﺍﳌﻨﺎﻓﻊ ﻭﺍﻟﻔﻮﺍﺋﺪ ﰲ ﺍﻟﻮﻗﻒ ﻒ ﺍﻷﺭﺽ، ﺸﺠﺮﺓ ﻟِﻴﻨﺘﻔﻊ ﺃﻫ ﹸﻞ ﺍﻟﻮﻗﻒ ﺑﺜﻤﺮﺍﺎ ﻛﻤﺎ ﻳﻘ ﻭﺍﻟﻌﺎ ِﺭﻳﺔ ﻭﳓﻮﻫﺎ ﻓﻴﺠﻮ ﺯ ﺃﻥ ﻳﻘﻒ ﺍﻟ ﻟﻴﻨﺘﻔ ﻊ ﺃﻫ ﹸﻞ ﺍﻟﻮﻗﻒ ﺑِﻐﱠﻠﺘِﻬﺎ ،ﻭﳚﻮﺯ ﺇﻋﺎﺭ ﹸﺓ ﺍﻟﺸﺠﺮﺓ ،ﻛﻤﺎ ﳚﻮﺯ ﺇﻋﺎﺭﺓ ﺍﻟﻈﻬﺮ ،ﻭﻋﺎﺭﻳﺔ ﺍﻟﺪﺍﺭِ، ﻭﻣﻨﻴﺤ ﹸﺔ ﺍﻟﻠﱭ ،ﻭﻫﺬﺍ ﹸﻛ ﹸﻞ ﺗﱪﻉ ﺑﻨﻤﺎﺀ ﺍﳌﺎﻝ ﻭﻓﺎﺋﺪﺗﻪ ،ﻓﺈﻥ ﻣﻦ ﺩﻓﻊ ﻋﻘﺎﺭﻩ ﺇﱃ ﻣ ﻦ ﻳﺴﻜﻨﻪ، ﻓﻬﻮ ﲟﱰﻟﺔ ﻣ ﻦ ﺩﻓﻊ ﺩﺍﺑﺘﻪ ﺇﱃ ﻣﻦ ﻳﺮﻛﺒﻬﺎ ،ﻭﲟﱰﻟﺔ ﻣﻦ ﺩﻓﻊ ﺷﺠﺮﺓ ﺇﱃ ﻣﻦ ﻳﺴﺘﺜ ِﻤﺮﻫﺎ، ﺏ ﻟﺒﻨﻬﺎ ،ﻓﻬﺬﻩ ﻭﲟﱰﻟﺔ ﻣ ﻦ ﺩﻓﻊ ﺃﺭﺿﻪ ﺇﱃ ﻣﻦ ﻳﺰ ﺭﻋﻬﺎ ،ﻭﲟﱰﻟﺔ ﻣ ﻦ ﺩﻓﻊ ﺷﺎﺗﻪ ﺇﱃ ﻣﻦ ﻳﺸﺮ ﺤﺒﺴﹰﺎ ﺑﺎﻟﻮﻗﻒ ،ﺃﻭ ﻏﲑ ﳏﺒﺲ. ﺍﻟﻔﻮﺍﺋ ﺪ ﺗﺪ ﺧ ﹸﻞ ﰲ ﻋﻘﻮﺩ ﺍﻟﺘﱪﻉ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻷﺻﻞ ﻣ ﻭﻳﺪﺧﻞ ﺃﻳﻀﹰﺎ ﰲ ﻋﻘﻮﺩ ﺍﳌﺸﺎﺭﻛﺎﺕ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺩﻓﻊ ﺷﺎﺓ ،ﺃﻭ ﺑﻘﺮﺓ ،ﺃﻭ ﻧﺎﻗﺔ ﺇﱃ ﻣﻦ ﻳﻌﻤﻞ ﻋﻠﻴﻬﺎ ﲜﺰﺀ ﻣِﻦ ﺩﺭﻫﺎ ﻭﻧﺴﻠﻬﺎ ،ﺻ ﺢ ﻋﻠﻰ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﻓﻜﺬﻟﻚ ﻳﺪﺧ ﹸﻞ ﰲ ﺍﻟﻌﻘﻮﺩ ﻟﻺِﺟﺎﺭﺍﺕ. ﻳﻮﺿﺤﻪ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﺃﻥ ﺍﻷﻋﻴﺎ ﹶﻥ ﻧﻮﻋﺎ ِﻥ :ﻧﻮﻉ ﻻ ﻳﺴﺘﺨﻠﻒ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﺑﻞ ﺐ ﻣﻨﻪ ﺷﻲﺀ ،ﺧﻠﻔﻪ ﺷﻲﺀ ﺨﹶﻠﻒ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﹸﻛﻠﱠﻤﺎ ﺫﻫ ﺴﺘ ﺇﺫﺍ ﺫﻫﺐ ،ﺫﻫﺐ ﲨﻠﺔ ،ﻭﻧﻮﻉ ﻳ ﺨﹶﻠﻒ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺴﺘ ﻣﺜﻠﻪ ،ﻓﻬﺬﺍ ﺭﺗﺒ ﹲﺔ ﻭﺳﻄﻰ ﺑﲔ ﺍﳌﻨﺎﻓﻊ ﻭﺑﲔ ﺍﻷﻋﻴﺎﻥ ﺍﻟﱵ ﻻ ﺗ ﻱ ﺍﻟﻨﻮﻋﲔ ،ﻓﻴﻠﺤﻖ ﺑﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺷﺒ ﻬﻪ ﺑﺎﳌﻨﺎﻓﻊ ﺃﻗﻮﻯ ،ﻓﺈﳊﺎﻗﻪ ﺎ ﺃﻭﱃ. ﺷﺒ ِﻬ ِﻪ ﺑﺄ
٥٨ ﺺ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ ،ﻭﲰﻰ ﻳﻮﺿﺤﻪ ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ :ﻭﻫﻮ ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻧ ﻣﺎ ﺗﺄﺧﺬﻩ ﺃﺟﺮﺍﹰ ،ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﺟﺎﺭﺓ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺷﺮﻳﻌﺘﻨﺎ ﺇﻻ ﺇﺟﺎﺭﺓ ﺍﻟﻈﱢﺌ ِﺮ ﻑ﴾ ]ﺍﻟﻄﻼﻕ: ﺿ ﻌ ﻦ ﹶﻟﻜﹸﻢ ﻓﺂﺗﻮ ﻫﻦ ﹸﺃﺟﻮﺭﻫﻦ ﻭﺃﺗ ِﻤﺮﻭﺍ ﺑﻴﻨ ﹸﻜ ﻢ ِﺑﻤﻌﺮﻭ ٍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈ ﹾﻥ ﹶﺃ ﺭ ﻑ ﺍﻟﻘﻴﺎﺱ ﺣﻴﺚ ﺗﻮﻫﻢ ﺃﻥ ﺍﻹِﺟﺎﺭﺓ ﻻ ﺗﻜﻮﻥ ،[٦ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺇﳕﺎ ﻇﻦ ﺍﻟﻈﺎﻥﱡ ﺃﺎ ﺧﻼ ﺇﻻ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ،ﻭﻟﻴﺲ ﺍﻷﻣ ﺮ ﻛﺬﻟﻚ ،ﺑﻞ ﺍﻹِﺟﺎﺭﺓ ﺗﻜﻮ ﹸﻥ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺴﺘﻮﰱ ﻣﻊ ﺑﻘﺎﺀ ﲔ ﻫﻲ ﺍﻟﱵ ﺗﻮﻗﻒ ﻭﺗﻌﺎﺭ ﻓﻴﻤﺎ ﺍﺳﺘﻮﻓﺎﻩ ﺃﺻﻠﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻴﻨﹰﺎ ﺃﻭ ﻣﻨﻔﻌﺔ ،ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻭﺍﳌﺴﺘﻌ ﲑ ﺑﻼ ﻋﻮﺽ ﻳﺴﺘﻮﻓﻴﻪ ﺍﳌﺴﺘﺄﺟ ﺮ ﻭﺑﺎﻟﻌﻮﺽ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻟﱭ ﺍﻟﻈﺌﺮ، ﺾ ﻣﺴﺘﻮﰱ ﻣﻊ ﺑﻘﺎﺀ ﺍﻷﺻﻞ ،ﺟﺎﺯﺕ ﺍﻹِﺟﺎﺭﺓ ﻋﻠﻴﻪ ﻛﻤﺎ ﺟﺎﺯﺕ ﻋﻠﻰ ﺍﳌﻨﻔﻌﺔ ،ﻭﻫﺬﺍ ﳏ ﷲ ﻕ ﻛﻤﺎ ﻳﺤ ِﺪﺙﹸ ﺍ ُ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻋﻴﺎ ﹶﻥ ﻳﺤﺪﺛﻬﺎ ﺍﷲ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀٍ ،ﻭﺃﺻﻠﹸﻬﺎ ﺑﺎ ٍ ﻕ. ﺍﳌﻨﺎﻓ ﻊ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀ ،ﻭﺃﺻﻠﹸﻬﺎ ﺑﺎ ٍ ﺏ ﺍﻟﻮﻓﺎﺀ ﺇﻻ ﻣﺎ ﺣﺮﻣﻪ ﻭﻳﻮﺿﺤﻪ ﺍﻟﻮﺟ ﻪ ﺍﳋﺎ ِﻣﺲ :ﻭﻫﻮ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﻘﻮﺩ ﻭﺟﻮ ﷲ ﻭﺭﺳﻮﻟﹸﻪ ،ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ ﺇﻻ ﺷﺮﻃﹰﺎ ﺃﺣ ﱠﻞ ﺣﺮﺍﻣﺎﹰ ،ﺃﻭ ﺣﺮﻡ ﺣﻼﻻﹰ ،ﻓﻼ ﺍُ ﺺ ﺑﺎﻟﺘﺤﺮﱘ ﷲ ﻭﺭﺳﻮﻟﹸﻪ ،ﻭﻟﻴﺲ ﻣﻊ ﺍﳌﺎﻧﻌﲔ ﻧ ﳛﺮﻡ ﻣِﻦ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻌﻘﻮﺩ ﺇﻻ ﻣﺎ ﺣﺮﻣﻪ ﺍ ُ ﲔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ ﻓﻴﻪ ﻣِﻦ ﺍﻟﻔﺮﻕ ﻣﺎ ﳝﻨﻊ ﺍﻹِﳊﺎﻕ، ﺱ ﻗﺪ ﻋِﻠ ﻢ ﺃﻥ ﺑ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻣﻌﻬﻢ ﻗﻴﺎ ﺏ ﺇﱃ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻔﺮﻉ ﻷﺻﻠﻪ ،ﻭﻫﺬﺍ ﻣﺎ ﻻ ﺣﻴﻠﺔ ﺱ ﺍﻟﺬﻱ ﻣﻊ ﻣ ﻦ ﺃﺟﺎﺯ ﺫﻟﻚ ﺃﻗﺮ ﻭﺃﻥ ﺍﻟﻘﻴﺎ ﻓﻴﻪ ،ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻳﻮﺿﺤﻪ ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ :ﻭﻫﻮ ﺃﻥ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﻓﺬﻩ ﺍﻹِﺟﺎﺭﺓ ﳌﺎ ﺭﺃﻭﺍ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ ﺤﻠﹸﻮﺍ ﳉﻮﺍﺯﻫﺎ ﺃﻣﺮﹰﺍ ﺛﺎﺑﺘ ﹰﺔ ﺑﺎﻟﻨﺺ ﻭﺍﻹِﲨﺎﻉ ،ﻭﺍﳌﻘﺼﻮ ﺩ ﺑﺎﻟﻌﻘﺪ ﺇﳕﺎ ﻫﻮ ﺍﻟﻠﱭ ،ﻭﻫﻮ ﻋﲔ ،ﲤ ﻳﻌﻠﻤﻮﻥ ﻫﻢ ﻭﺍﳌﺮﺿﻌ ﹸﺔ ﻭﺍﳌﺴﺘﺄﺟ ﺮ ﺑﻄﻼﻧﻪ ،ﻓﻘﺎﻟﻮﺍ :ﺍﻟﻌﻘ ﺪ ﺇﳕﺎ ﻭﻗﻊ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﺍﻟﻄﻔﻞ ﰲ ﺲ ﺣﺠﺮﻫﺎ ﻭﺇﻟﻘﺎﻣﻪ ﺛﺪﻳﻬﺎ ﻓﻘﻂ ،ﻭﺍﻟﻠﱭ ﻳﺪﺧﻞ ﺗﺒﻌﺎﹰ ،ﻭﺍﷲ ﻳﻌﻠﻢ ﻭﺍﻟﻌﻘﻼﺀ ﻗﺎﻃﺒﺔ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴ ﻛﺬﻟﻚ ،ﻭﺃﻥ ﻭﺿﻊ ﺍﻟﻄﻔﻞ ﰲ ﺣﺠﺮﻫﺎ ﻟﻴﺲ ﻣﻘﺼﻮﺩﺍ ﺃﺻﻼﹰ ،ﻭﻻ ﻭﺭﺩ ﻋﻠﻴﻪ ﻋﻘ ﺪ ﺍﻹِﺟﺎﺭﺓ، ﻻ ﻋﺮﻓﹰﺎ ﻭﻻ ﺣﻘﻴﻘ ﹰﺔ ﻭﻻ ﺷﺮﻋﺎﹰ ،ﻭﻟﻮ ﺃﺭﺿﻌﺖ ﺍﻟﻄﻔ ﹶﻞ ﻭﻫﻮ ﰲ ﺣﺠﺮ ﻏﲑﻫﺎ ،ﺃﻭ ﰲ ﻣﻬﺪﻩ، ﻻﺳﺘﺤﻘﺖ ﺍﻷﺟﺮﺓ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ﺩ ﺇﻟﻘﺎ ﻡ ﺍﻟﺜﺪﻱ ﺍﺮﺩ ،ﻻﺳﺘﺆﺟﺮ ﻟﻪ ﻛﻞ ﺍﻣﺮﺃﺓ ﳍﺎ ﺱ ﺍﻟﻔﺎ ِﺳﺪ ﺣﻘﺎﹰ ،ﻭﺍﻟﻔﻘﻪ ﺍﻟﺒﺎﺭﺩ ،ﻓﻜﻴﻒ ﻳﻘﺎﻝ: ﺛﺪﻱ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﳍﺎ ﻟﱭ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﻴﺎ ﺱ ﺍﻟﺼﺤﻴﺢ. ﺇﻥ ﺇﺟﺎﺭ ﹶﺓ ﺍﻟﻈﱢﺌﺮ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ،ﻭﻳﺪﻋﻰ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻴﺎ ﺾ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺍﻟﻨﱯ ج ،ﻧﺪﺏ ﺇﱃ ﻣﻨﻴﺤﺔ ﺍﻟ ﻌﻨﺰ ﻭﺍﻟﺸﺎﺓ ﻟﻠﺒﻨﻬﺎ ،ﻭﺣ
٥٩ ﺏ ﻓﺎﻋﻠﻪ) (١ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻴﻊ ﻭﻻ ﻫﺒﺔ ،ﻓﺈﻥ ﻫِﺒﺔ ﺍﳌﻌﺪﻭﻡ ﺍﻬﻮﻝ ﺫﻟﻚ ،ﻭﺫﻛﺮ ﺛﻮﺍ ﺼﺢ ،ﻭﺇﳕﺎ ﻫﻮ ﻋﺎﺭﻳﺔ ﺍﻟﺸﺎﺓ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻠﺒﻨﻬﺎ ﻛﻤﺎ ﻳﻌﲑﻩ ﺍﻟﺪﺍﺑﺔ ﻟﺮﻛﻮﺎ ،ﻓﻬﺬﺍ ﺇﺑﺎﺣﺔ ﻻ ﺗ ِ ﻟﻼﻧﺘﻔﺎﻉ ﺑﺪﺭﻫﺎ ،ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﺣﺪ ،ﻭﻣﺎ ﺟﺎﺯ ﺃﻥ ﻳﺴﺘﻮﰱ ﺑﺎﻟﻌﺎﺭﻳﺔ ﺟﺎﺯ ﺃﻥ ﻳﺴﺘﻮﰱ ﺑﺎﻹِﺟﺎﺭﺓ ،ﻓﺈﻥ ﻣﻮﺭﺩﳘﺎ ﻭﺍﺣﺪ ،ﻭﺇﳕﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺍﻟﺘﱪﻉ ﺬﺍ ﻭﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻰ ﺍﻵﺧﺮ. ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻣﻦ :ﻣﺎ ﺭﻭﺍﻩ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﰲ $ﻣﺴﺎﺋﻠﻪ :#ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ، ﺣﺪﺛﻨﺎ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺩ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﺗﻮﻓﹼﻲ ﻭﻋﻠﻴﻪ ﺳِﺘ ﹸﺔ ﻑ ِﺩﺭﻫ ٍﻢ ﺩﻳﻦ ،ﻓﺪﻋﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ $ﻏﹸﺮﻣﺎﺀَﻩ ،ﹶﻓ ﹶﻘﺒﹶﻠﻬ ﻢ ﺃﺭﺿﻪ ﺁﻻ ِ )(٢ ﺳﻨﺘ ِ ﺽ ﺍﻟﺒﻴﻀﺎﺀ ﲔ ، #ﻭﻓﻴﻬﺎ ﺍﻟﺸﺠﺮ ﻭﺍﻟﻨﺨﻞﹸ ،ﻭﺣﺪﺍﺋ ﻖ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺨ ﹸﻞ ﻭﺍﻷﺭ ﻓﻴﻬﺎ ﻗﻠﻴﻞ ،ﻓﻬﺬﺍ ﺇﺟﺎﺭﺓ ﺍﻟﺸﺠﺮ ﻷﺧﺬ ﲦﺮﻫﺎ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﺫﻟﻚ ﺧﻼﻑ ﺍﻹِﲨﺎﻉ ،ﹶﻓ ِﻤ ﻦ ﻋﺪ ِﻡ ﻋﻠﻤﻪ ،ﺑﻞ ﺍﺩﻋﺎﺀ ﺍﻹِﲨﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﺃﻗﺮﺏ ،ﻓﺈﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻓﻌﻞ ﺫﻟﻚ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﲟﺸﻬﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﻫﻲ ﻗﺼﺔ ﰲ ﻣ ِﻈﻨ ِﺔ ﺍﻻﺷﺘﻬﺎﺭ ،ﻭﱂ ﻳﻘﺎﺑﻠﻬﺎ ﺃﺣﺪ ﺑﺎﻹِﻧﻜﺎﺭ ،ﺑﻞ ﺗﻠﻘﺎﻫﺎ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻹِﻗﺮﺍﺭ ،ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳﻨﻜﺮﻭﻥ ﻣﺎ ﻫﻮ ﺩﻭﻧﻬﺎ ﻭﺇﻥ ﻓﻌﻠﻪ ﻋﻤ ﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ،ﻛﻤﺎ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﻋِﻤﺮﺍ ﹸﻥ ﺑﻦ ﺣﺼﲔ ﻭﻏﲑﻩ ﺷﺄﻥ ﻣﺘﻌﺔ ﺾ ﺍﻟﻘﻴﺎﺱ ،ﻭﺃﻥ ﺍﳊﺞ) (٣ﻭﱂ ﻳﻨﻜﺮ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ،ﻭﺳﻨﺒﲔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺎ ﳏ ﺍﳌﺎﻧﻌﲔ ﻣﻨﻬﺎ ﻻ ﺑﺪ ﳍﻢ ﻣﻨﻬﺎ ،ﻭﺃﻢ ﻳﺘﺤﻴﻠﹸﻮﻥ ﻋﻠﻴﻬﺎ ﲝﻴﻞ ﻻ ﲡﻮﺯ. ﲔ ﻣِﻦ ﺍﻷﻋﻴﺎﻥ ﻉ ﺍﻷﺭﺽ ﻫﻮ ﻋ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﺳﻊ :ﺃﻥ ﺍﳌﺴﺘﻮﻓﹶﻰ ﺑﻌﻘﺪ ﺍﻹِﺟﺎﺭﺓ ﻋﻠﻰ ﺯﺭ ِ ﻭﻫﻮ ﺍﳌﻐ ﹼﻞ ﺍﻟﺬﻱ ﻳﺴﺘﻐﻠﻪ ﺍﳌﺴﺘﺄﺟﺮ ،ﻭﻟﻴﺲ ﻟﻪ ﻣﻘﺼﻮ ﺩ ﰲ ﻣﻨﻔﻌﺔ ﺍﻷﺭ ِ ﺽ ﻏﲑ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻗﺼﺪ ﺟﺮﻯ ﰲ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻐﲑ ﺍﻟﺰﺭﻉ ،ﻓﺬﻟﻚ ﺗﺒ ﻊ. ﲔ ﺗﺘﻮﻟﱠﺪ ﻣﻦ ﺽ ﻭﺑﺬﺭﻫﺎ ﻭﻓﻼﺣﺘﻬﺎ ﻭﺍﻟﻌ ﻓﺈﻥ ﻗﻴﻞ :ﺍﳌﻌﻘﻮ ﺩ ﻋﻠﻴﻪ ﻫﻮ ﻣﻨﻔﻌﺔ ﺷ ﻖ ﺍﻷﺭ ِ ) (١ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) .(١٨٠/٥ﰲ ﺍﳍﺒﺔ ﻣﻦ ﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ.ﺃﺭﺑﻌﻮﳔﺼﻠﺔ ﺃﻋﻼﻫﻦ.. ﺍﳊﺪﻳﺚ. ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺇﻻ ﺃﻥ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﱂ ﻳﺪﺭﻙ ﻋﻤﺮ .ﻭﺍﻧﻈﺮ ﺍﻹﺻﺎﺑﺔ ﺕ ).(١٨٣ ) (٣ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤٤/٣ﰲ ﺍﳊﺞ :ﺑﺎﺏ ﺍﻟﺘﻤﺘﻊ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﻣﺴﻠﻢ )(١٢٢٦ ) (١٦٩ﰲ ﺍﳊﺞ.
٦٠ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ،ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﺄﺟﺮ ﳊﻔﺮ ﺑﺌﺮ ،ﻓﺨﺮﺝ ﻣﻨﻬﺎ ﺍﳌﺎﺀ ،ﻓﺎﳌﻌﻘﻮ ﺩ ﻋﻠﻴﻪ ﻫﻮ ﻧﻔﺲ ﺍﻟﻌﻤﻞ ﻻ ﺍﳌﺎﺀ. ﻗﻴﻞ :ﻣﺴﺘﺄﺟ ﺮ ﺍﻷﺭﺽ ﻟﻴﺲ ﻟﻪ ﻣﻘﺼﻮﺩ ﰲ ﻏﲑ ﺍﳌﻐﻞ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻭﺳﻴﻠﺔ ﻣﻘﺼﻮﺩﹲﺓ ﺐ ﳊ ﻟﻐﲑﻫﺎ ،ﻟﻴﺲ ﻟﻪ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ،ﺑﻞ ﻫﻮ ﺗﻌﺐ ﻭﻣﺸﻘﺔ ،ﻭﺇﳕﺎ ﻣﻘﺼﻮﺩﻩ ﻣﺎ ﻳﺤ ِﺪﺛﹸﻪ ﺍﷲ ﻣِﻦ ﺍ ﹶ ﺑﺴﻘﻴﻪ ﻭﻋﻤﻠﻪ ،ﻭﻫﻜﺬﺍ ﻣﺴﺘﺄ ِﺟ ﺮ ﺍﻟﺸﺎﺓ ﻟﻠﺒﻨﻬﺎ ﺳﻮﺍﺀ ﻣﻘﺼﻮﺩﻩ ﻣﺎ ﻳﺤﺪﺛﻪ ﺍﷲ ﻣﻦ ﻟﺒﻨﻬﺎ ﻕ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺒﺘﺔ ﺇﻻ ﻣﺎ ﻻ ﺗﻨﺎﻁ ﺑﻪ ﺍﻷﺣﻜﺎ ﻡ ﻣِﻦ ﺑﻌﻠﻔﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺍﻟﻘﻴﺎ ِﻡ ﻋﻠﻴﻬﺎ ،ﻓﻼ ﻓﺮ ﺍﻟﻔﺮﻭﻕ ﺍﳌﻠﻐﺎﺓ ،ﻭﺗﻨﻈﲑﻛﻢ ﺑﺎﻻﺳﺘﺌﺠﺎﺭ ﳊﻔﺮ ﺍﻟﺒﺌﺮ ﺗﻨﻈ ﲑ ﻓﺎﺳﺪ ،ﺑﻞ ﻧﻈ ﲑ ﺣﻔ ِﺮ ﺍﻟﺒﺌﺮ ﺃﻥ ﻳﺴﺘﺄﺟﺮ ﺃﻛﺎﺭﹰﺍ ﳊﺮﺙ ﺃﺭﺿﻪ ﻭﻳﺒﺬﺭﻫﺎ ﻭﻳﺴﻘﻴﻬﺎ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺗﻨﻈ ﲑ ﺇﺟﺎﺭﺓ ﺍﳊﻴﻮﺍﻥ ﻟﻠﺒﻨﻪ ﺾ ﺍﻟﻘﻴﺎﺱ ﻭﻫﻮ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﺻ ﺢ ﻣِﻦ ﺍﻟﺘﻨﻈﲑ ﺑﺈﺟﺎﺭﺓ ﺍﳋﺒﺰ ﺑﺈﺟﺎﺭﺓ ﺍﻷﺭﺽ ﳌﻐﻠﻬﺎ ﻫﻮ ﳏ ﻟﻸﻛﻞ. ﻳﻮﺿﺤﻪ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺎﺷﺮ ﻭﻫﻮ ﺃﻥ ﺍﻟﻐﺮﺭ ﻭﺍﳋﻄﺮ ﺍﻟﺬﻱ ﰲ ﺇﺟﺎﺭﺓ ﺍﻷﺭﺽ ﳊﺼﻮﻝ ﻣﻐﻠﻬﺎ ﺃﻋﻈ ﻢ ﺑﻜﺜﺮ ﻣِﻦ ﺍﻟ ﻐ ﺮ ِﺭ ﺍﻟﺬﻱ ﰲ ﺇﺟﺎﺭﺓ ﺍﳊﻴﻮﺍﻥ ﻟﻠﺒﻨﻪ ،ﻓﺈﻥ ﺍﻵﻓﺎﺕ ﻭﺍﳌﻮﺍﻧ ﻊ ﺍﻟﱵ ﺗﻌﺮﺽ ﻟﻠﺰﺭﻉ ﺃﻛﺜ ﺮ ﻣِﻦ ﺁﻓﺎﺕ ﺍﻟﻠﱭ ،ﻓﺈﺫﺍ ﺍﻏﺘﻔﺮ ﺫﻟﻚ ﰲ ﺇﺟﺎﺭﺓ ﺍﻷﺭﺽ ،ﻓﻸﻥ ﻳﻐﻔﺮ ﰲ ﺇﺟﺎﺭﺓ ﺍﳊﻴﻮﺍﻥ ﻟﻠﺒﻨﻪ ﺃﻭﱃ ﻭﺃﺣﺮﻯ. ﻓﺼﻞ
ﻓﺎﻷﻗﻮﺍﻝ ﰲ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ﺛﻼﺛﺔ. ﺃﺣﺪﻫﺎ :ﻣﻨﻌﻪ ﺑﻴﻌﹰﺎ ﻭﺇﺟﺎﺭﺓ ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ. ﻭﺍﻟﺜﺎﱐ :ﺟﻮﺍﺯﻩ ﺑﻴﻌﹰﺎ ﻭﺇﺟﺎﺭﺓ. ﻭﺍﻟﺜﺎﻟﺚ :ﺟﻮﺍﺯﻩ ﺇﺟﺎﺭﺓ ﻻ ﺑﻴﻌﺎﹰ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ﺭﲪﻪ ﺍﻟﻠﹼﻪ. ﻭﰲ ﺍﳌﻨﻊ ﻣﻦ ﺑﻴﻊ ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ﺣﺪﻳﺜﺎﻥ ،ﺃﺣﺪﳘﺎ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﻓﺮﻭﺥ ﻭﻫﻮ ﺿﻌﻴﻒ) (١ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻣﺮﻓﻮﻋﹰﺎ: ﻉ ،#ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺿ ﺮ ٍ ﻑ ﻋﻠﻰ ﹶﻇ ﻬﺮٍ ،ﺃﻭ ﺳ ﻤ ﻦ ﰲ ﹶﻟﺒﻦٍ ،ﺃ ﻭ ﹶﻟﺒ ﻦ ﰲ $ﻧﻬﻰ ﺃﻥ ﻳﺒﺎﻉ ﺻﻮ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻣﻦ ﻗﻮﻟﻪ ﺩﻭﻥ ﺫﻛﺮ ﺍﻟﺴﻤﻦ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ. ) (١ﺗﻘﺪﻡ ﰲ ﺍﻟﺼﻔﺤﺔ ٨٢٢ﺃﻧﻪ ﱂ ﻳﻀﻌﻔﻪ ﺳﻮﻯ ﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺃﻥ ﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﺎ ﺣﺎﰎ ﻭﺃﺑﺎ ﺩﺍﻭﺩ ﻭﺛﻘﻮﻩ.
٦١ ﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ،ﺣﺪﺛﻨﺎ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ، ﻭﺍﻟﺜﺎﱐ ﺣﺪﻳ ﹲ ﻀﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻴﻤﺎﱐ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﻫِﻠﻲ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺯﻳﺪ ﺣﺪﺛﻨﺎ ﺟ ﻬ ﺍﻟﻌﺒﺪﻱ ،ﻋﻦ ﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ ،ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ﺭﺿﻲ ﺍﻟﻠﹼ ﻪ ﻋﻨﻪ ﻗﺎﻝ$ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺷﺮﺍﺀ ﻣﺎ ﰲ ﺑﻄﻮﻥ ﺍﻷﻧﻌﺎﻡ ﺣﱴ ﺗﻀﻊ ،ﻭﻋﻤﺎ ﰲ ﺿﺮﻭﻋﻬﺎ ﺇﻻ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ، ﻭﻋﻦ ﺷﺮﺍﺀ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﺁﺑﻖ ،ﻭﻋﻦ ﺷﺮﺍﺀ ﺍﳌﻐﺎﱎ ﺣﱴ ﺗﻘﺴﻢ ﻭﻋﻦ ﺷﺮﺍﺀ ﺍﻟﺼﺪﻗﺎﺕ ﺣﱴ ﺗﻘﺒﺾ ،ﻭﻋﻦ ﺿﺮﺑﺔ ﺍﻟﻐﺎﺋﺺ ،(١)#ﻭﻟﻜﻦ ﳍﺬﺍ ﺍﻹِﺳﻨﺎﺩ ﻻ ﺗﻘﻮ ﻡ ﺑﻪ ﺣﺠﺔ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺷﺮﺍﺀ ﺖ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻼﻗﻴﺢ ﻭﺍﳌﻀﺎﻣﲔ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺷﺮﺍﺀ ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ، ﻣﺎ ﰲ ﺑﻄﻮﻥ ﺍﻷﻧﻌﺎﻡ ﺛﺎﺑ ﺴ ﻢ ﺩﺍﺧﻞ ﰲ ﻭﻫﻮ ﺁﺑﻖ ﻣﻌﻠﻮ ﻡ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﺍﻟﻐﺮﺭ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺷﺮﺍﺀ ﺍﳌﻐﺎﱎ ﺣﱴ ﺗ ﹾﻘ ﺕ ﻗﺒ ﹶﻞ ﻗﺒﻀﻬﺎ، ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ،ﻓﻬﻮ ﺑﻴ ﻊ ﻏﺮ ٍﺭ ﻭﳐﺎﻃﺮﺓ ،ﻭﻛﺬﻟﻚ ﺍﻟﺼﺪﻗﺎ ﱯ ج ﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻗﺒ ﹶﻞ ﻗﺒﻀﻪ ﻣﻊ ﺍﻧﺘﻘﺎﻟﻪ ﺇﱃ ﺍﳌﺸﺘﺮﻱ ﻭﺛﺒﻮﺕ ﻣﻠﻜﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨ ﻋﻠﻴﻪ ،ﻭﺗﻌﻴﻴﻨﻪ ﻟﻪ ،ﻭﺍﻧﻘﻄﺎﻉ ﺗﻌﻠﻖ ﻏﲑﻩ ﺑﻪ ،ﻓﺎﳌﻐﺎ ﹸﱎ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻗﺒﻞ ﻗﺒﻀﻬﺎ ﺃﻭﱃ ﺑﺎﻟﻨﻬﻲ. ﻭﺃﻣﺎ ﺿﺮﺑ ﹸﺔ ﺍﻟﻐﺎﺋِﺺ ،ﻓﻐﺮﺭ ﻇﺎﻫﺮ ﻻ ﺧﻔﺎ َﺀ ﺑﻪ. ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻴﻨﹰﺎ ﱂ ﳝﻜﻦ ﺗﺴﻠﻴ ﻢ ﺍﳌﺒﻴﻊ ﺑﻌﻴﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴ ﻊ ﻟﱭ ﻣﻮﺻﻮﻑ ﰲ ﺍﻟﺬﻣﺔ ،ﻓﻬﻮ ﻧﻈ ﲑ ﺑﻴﻊ ﻋﺸﺮﺓ ﺃﻗﻔﺰﺓ ﻣﻄﻠﻘﺔ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺼﱪﺓ ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻟﻪ ﺟﻬﺘﺎﻥ :ﺟﻬﺔ ﺇﻃﻼﻕ ﻭﺟﻬ ﹸﺔ ﺗﻌﻴﲔ ،ﻭﻻ ﺗﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻲ ﺍﻟﻨﱯ ج ﺃﻥ ﻳﺴﻠﻢ ﰲ ﺣﺎﺋﻂ ﺑﻌﻴﻨﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﺪﺍ ﺻﻼﺣﻪ ،ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ .ﻓﺈﺫﺍ ﺃﺳﻠﻢ ﺇﻟﻴﻪ ﰲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ ﻣِﻦ ﻟﱭ ﻫﺬﻩ ﺍﻟﺸﺎﺓ ﻭﻗﺪ ﺻﺎﺭﺕ ﻟﺒﻮﻧﺎﹰ ،ﺟﺎﺯ ،ﻭﺩﺧﻞ ﲢﺖ ﻗﻮﻟﻪ: $ﻭﻰ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﰲ ﺿﺮﻭﻋﻬﺎ ﺇﻻ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ ،#ﻓﻬﺬﺍ ﺇﺫ ﹲﻥ ﻟﺒﻴﻌﻪ ﺑﺎﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﻣﻌﻴﻨﹰﺎ ﺃﻭ ﻣﻄﻠﻘﺎﹰ ،ﻷﻧﻪ ﱂ ﻳﻔﺼﻞ ،ﻭﱂ ﻳﺸﺘﺮﻁ ﺳﻮﻯ ﺍﻟﻜﻴ ِﻞ ﻭﺍﻟﻮﺯﻥِ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻌﻴﲔ ﺷﺮﻃﹰﺎ ﻟﺬﻛﺮﻩ. ﻓﺈﻥ ﻗﻴﻞ ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻟﻮ ﺑﺎﻋﻪ ﻟﺒﻨﻬﺎ ﺃﻳﺎﻣﹰﺎ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﻏﲑ ﻛﻴﻞ ﻭﻻ ﻭﺯﻥ. ﻗﻴﻞ :ﺇﻥ ﺛﺒﺖ ﺍﳊﺪﻳﺚﹸ ،ﱂ ﳚﺰ ﺑﻴﻌﻪ ﺇﻻ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ ،ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ،ﻭﻛﺎﻥ ﻟﺒﻨﻬﺎ ﻣﻌﻠﻮﻣﹰﺎ ﻻ ﳜﺘِﻠﻒ ﺑﺎﻟﻌﺎﺩﺓ ،ﺟﺎﺯ ﺑﻴﻌﻪ ﺃﻳﺎﻣﺎﹰ ،ﻭﺟﺮﻯ ﺣﻜﻤﻪ ﺑﺎﻟﻌﺎﺩﺓ ﳎﺮﻯ ﹶﻛﻴِﻠ ِﻪ ﺃﻭ ﻭﺯﻧﻪ، ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢١٩٦ﰲ ﺍﻟﺘﺠﺎﺭﺏ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺷﺮﺍﺀ ﻣﺎ ﰲ ﺑﻄﻮﻥ ﺍﻷﻧﻌﺎﻡ ﻭﺿﺮﻭﻋﻬﺎ ﻭﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﻫﻠﻲ ﳎﻬﻮﻝ ،ﻭﻛﺬﺍ ﺷﻴﺨﻪ ،ﻭﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ ﺿﻌﻴﻒ.
٦٢ ﻑ ﻭﺇﻥ ﻛﺎﻥ ﳐﺘﻠﻔﹶﺎ ﻓﻤﺮﺓ ﻳﺰﻳﺪ ،ﻭﻣﺮﺓ ﻳﻨ ﹸﻘﺺ ،ﺃﻭ ﻳﻨﻘﻄﻊ ،ﻓﻬﺬﺍ ﻏﺮﺭ ﻻ ﳚﻮﺯ ،ﻭﻫﺬﺍ ﲞﻼ ِ ﺐ ﻋﻠﻰ ﻣﻠﻜﻪ ﺑﺎﻟﺴﻘﻲ، ﺍﻹِﺟﺎﺭﺓ ،ﻓﺈ ﱠﻥ ﺍﻟﻠﱭ ﳛﺪﺙ ﻋﻠﻰ ﻣﻠﻜﻪ ﺑﻌﻠﻔﻪ ﺍﻟﺪﺍﺑﺔ ﻛﻤﺎ ﳛﺪﺙ ﺍﳊ ﱭ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ،ﺃﻭ ﺍﻧﻘﻄﻊ ،ﻓﻬﻮ ﲟﱰﻟﺔ ﻧﻘﺼﺎﻥ ﺍﳌﻨﻔﻌﺔ ﰲ ﺺ ﺍﻟﻠ ﻓﻼ ﹶﻏ ﺮ ﺭ ﰲ ﺫﻟﻚ ،ﻧﻌﻢ ﺇﻥ ﻧ ﹶﻘ ﺍﻹِﺟﺎﺭﺓ ،ﺃﻭ ﺗﻌﻄﻴﻠﻬﺎ ﻳﺜﺒﺖ ﻟﻠﻤﺴﺘﺄﺟﺮ ﺣﻖ ﺍﻟﻔﺴﺦ ،ﺃﻭ ﻳﻨﻘﺺ ﻋﻨﻪ ﻣﻦ ﺍﻷﺟﺮﺓ ﺑﻘﺪﺭ ﻣﺎ ﺱ ﺍﳌﺬﻫﺐ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ ،ﻭﺻﺎﺣﺐ $ﺍﳌﻐﲏ :#ﺇﺫﺍ ﻧﻘﺺ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ،ﻫﺬﺍ ﻗﻴﺎ ﺍﺧﺘﺎﺭ ﺍﻹِﻣﺴﺎﻙ ﻟﺰﻣﺘﻪ ﲨﻴ ﻊ ﺍﻷﺟﺮﺓ ،ﻷﻧﻪ ﺭﺿﻲ ﺑﺎﳌﻨﻔﻌﺔ ﻧﺎﻗﺼﺔﹶ ،ﻓﻠ ِﺰﻣﻪ ﲨﻴ ﻊ ﺍﻟ ِﻌﻮﺽ ،ﻛﻤﺎ ﺺ ﻣِﻦ ﺍﳌﻨﻔﻌﺔ، ﻂ ﻋﻨﻪ ﻣﻦ ﺍﻷﺟﺮﺓ ﺑﻘﺪﺭ ﻣﺎ ﻧ ﹶﻘ ﻟﻮ ﺭﺿﻲ ﺑﺎﳌﺒﻴﻊ ﻣﻌﻴﺒﺎ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﺃﻧﻪ ﻳﺴ ﹸﻘ ﹸ ﺽ ﺍﻟﻜﺎ ِﻣ ﹶﻞ ﰲ ﻣﻨﻔﻌﺔ ﻛﺎﻣﻠ ٍﺔ ﺳﻠﻴﻤﺔ ،ﻓﺈﺫﺍ ﱂ ﺗﺴﻠﻢ ﻟﻪ ،ﱂ ﻳﻠﺰﻣﻪ ﲨﻴ ﻊ ﻷﻧﻪ ﺇﳕﺎ ﺑﺬﻝ ﺍﻟﻌﻮ ﺍﻟﻌﻮﺽ. ﻭﻗﻮﳍﻢ :ﺇﻧﻪ ﺭﺿﻲ ﺑﺎﳌﻨﻔﻌﺔ ﻣﻌﻴﺒﺔ ،ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﺭﺿﻲ ﺑﺎﻟﺒﻴﻊ ﻣﻌﻴﺒﺎﹰ ،ﺟﻮﺍﺑﻪ ﻣِﻦ ﻭﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺇﻥ ﺭﺿﻲ ﺑﻪ ﻣﻌﻴﺒﺎﹰ ،ﺑﺄﻥ ﻳﺄﺧﺬ ﺃﺭﺷﻪ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ، ﹶﻓ ِﺮﺿﺎ ﻩ ﺑﺎﻟﻌﻴﺐ ﻣﻊ ﺍﻷﺭﺵ ﻻ ﻳﺴﻘﻂ ﺣﻘﻪ. ﺍﻟﺜﺎﱐ :ﺇﻥ ﻗﻠﻨﺎ :ﺇﻧﻪ ﻻ ﺃﺭﺵ ﳌﻤﺴﻚ ﻟﻪ ﺍﻟﺮﺩ ،ﱂ ﻳﻠﺰﻡ ﺳﻘﻮﻁ ﺍﻷﺭﺵ ﰲ ﺍﻹِﺟﺎﺭﺓ، ﺾ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ،ﻓﻠﻢ ﻳﻤﻜﻨﻪ ﺭ ﺩ ﺍﳌﻨﻔﻌﺔ ﻛﻤﺎ ﻗﺒﻀﻬﺎ ،ﻭﻷﻧﻪ ﻗﺪ ﻳﻜﻮ ﹸﻥ ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﻮﰱ ﺑﻌ ﻋﻠﻴﻪ ﺿﺮﺭ ﰲ ﺭﺩ ﺑﺎﻗﻲ ﺍﳌﻨﻔﻌﺔ ،ﻭﻗﺪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ،ﻓﻘﺪ ﻻ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﺍﻹِﻣﺴﺎﻙ، ﻓﺈﻟﺰﺍﻣﻪ ﲜﻤﻴﻊ ﺍﻷﺟﺮﺓ ﻣﻊ ﺍﻟﻌﻴﺐ ﺍﳌﻨﻘﺺ ﻇﺎﻫﺮﺍﹰ ،ﻭﻣﻨﻌﻪ ﻣﻦ ﺍﺳﺘﺪﺭﺍﻙ ﻇﻼﻣﺘﻪ ﺇﻻ ﺑﺎﻟﻔﺴﺦ ﺐﰲ ﺿﺮﺭ ﻋﻠﻴﻪ ،ﻭﻻ ﺳﻴﻤﺎ ﳌﺴﺘﺄﺟﺮ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻐﺮﺱ ﻭﺍﻟﺒﻨﺎﺀ ،ﺃﻭ ﻣﺴﺘﺄﺟﺮ ﺩﺍﺑﺔ ﻟﻠﺴﻔﺮ ﻓﺘﺘﻌﻴ ﺏ ﺃﻧﻪ ﻻ ﺃﺭﺵ ﰲ ﺍﳌﺒﻴﻊ ﳌﻤﺴﻚ ﻟﻪ ﺍﻟﺮﺩ ،ﻭﺃﻧﻪ ﰲ ﺍﻹِﺟﺎﺭﺓ ﻟﻪ ﺍﻷﺭﺵ. ﺍﻟﻄﺮﻳﻖ ،ﻓﺎﻟﺼﻮﺍ ﻭﺍﻟﺬﻱ ﻳﻮﺿﺢ ﻫﺬﺍ ﺃﻥ ﺍﻟﻨ ﱯ ج ﺣﻜﻢ ﺑﻮﺿﻊ ﺍﳉﻮﺍﺋﺢ ﻭﻫﻲ ﺃﻥ ﻳﺴﻘﻂ ﻋﻦ ﻣﺸﺘﺮﻱ ﺍﻟﺜﻤﺎﺭ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ،ﺑﻘﺪﺭ ﻣﺎ ﺃﺫﻫﺒﺖ ﻋﻠﻴﻪ ﺍﳉﺎﺋﺤﺔ ﻣِﻦ ﲦﺮﺗﻪ ﻭﻳﻤﺴﻚ ﺍﻟﺒﺎﻗﻲ ﺑﻘﺴﻄﻪ ﻣﻦ ﺍﻟﺜﻤﻦ ،ﻭﻫﺬﺍ ﻷﻥ ﺍﻟﺜﻤﺎﺭ ﱂ ﺗﺴﺘﻜﻤﻞ ﺻﻼﺣﻬﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ،ﻭﱂ ﲡﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺄﺧﺬﻫﺎ ﲨﻠﺔ ﻭﺍﺣﺪﺓ ،ﻭﺇﳕﺎ ﺗﺆﺧﺬ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺄ ،ﻓﻬﻲ ﲟﱰﻟﺔ ﺍﳌﻨﺎﻓﻊ ﰲ ﺍﻹِﺟﺎﺭﺓ ﺳﻮﺍﺀ ،ﻭﺍﻟﻨﱯ ج ﰲ ﺍﳌﺼﺮﺍﺓ ﺧﻴﺮ ﺍﳌﺸﺘﺮﻱ ﺑﲔ ﺍﻟﺮﺩ ﻭﺑﲔ ﺍﻹِﻣﺴﺎﻙ ﺑﻼ ﺃﺭﺵٍ ،ﻭﰲ ﺍﻟﺜﻤﺎﺭ ﺟﻌﻞ ﻟﻪ ﺍﻹِﻣﺴﺎﻙ ﻣﻊ ﻕ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ،ﻭﺍﻹِﺟﺎﺭﺓ ﺃﺷﺒ ﻪ ﺑﺒﻴﻊ ﺍﻟﺜﻤﺎﺭ ،ﻭﻗﺪ ﻇﻬﺮ ﺍﻋﺘﺒﺎ ﺭ ﻫﺬﺍ ﺍﻟﺸﺒﻪ ﰲ ﺍﻷﺭﺵ ،ﻭﺍﻟﻔﺮ ﻭﺿﻊ ﺍﻟﺸﺎﺭﻉ ﺍﳉﺎﺋﺤﺔ ﻗﺒﻞ ﻗﺒﺾ ﺍﻟﺜﻤﻦ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﳌﻨﺎﻓﻊ ﻻ ﺗﻮﺿﻊ ﻓﻴﻬﺎ ﺍﳉﺎﺋﺤ ﹸﺔ ﺑﺎﺗﻔﺎﻕ
٦٣ ﺍﻟﻌﻠﻤﺎﺀ. ﻗﻴﻞ ﻟﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺑﺎﺏ ﻭﺿﻊ ﺍﳉﻮﺍﺋﺢ ﰲ ﺍﳌﻨﺎﻓﻊ ،ﻭﻣﻦ ﻇ ﻦ ﺫﻟﻚ ،ﻓﻘﺪ ﻭﻫﻢ ،ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻟﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺑﺎﺏ ﻭﺿﻊ ﺍﳉﺎﺋﺤﺔ ﰲ ﺍﳌﺒﻴﻊ ﻛﻤﺎ ﰲ ﺍﻟﺜﻤﺮ ﺍﳌﺸﺘﺮﻯ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺗﻠﻒ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﻌﻘﺪ ﺃﻭ ﻓﻮﺍﺎ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﻨﻔﻌﺔ ﰲ ﺍﻹِﺟﺎﺭﺓ ﺇﺫﺍ ﺗﻠﻔﺖ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ ،ﻓﺈﻧﻪ ﻻ ﲡﺐ ﺍﻷﺟﺮﺓ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺄﺟﺮ ﺣﻴﻮﺍﻧﹰﺎ ﻒ ﺍﻟﺼﱪ ﹸﺓ ﻗﺒﻞ ﻱ ﻗﻔﻴﺰﹰﺍ ﻣِﻦ ﺻﱪﺓ ﻓﺘﺘﻠ ﻓﻴﻤﻮﺕ ﻗﺒ ﹶﻞ ﺍﻟﺘﻤﻜﻦ ،ﻣِﻦ ﻗﺒﻀﻪ ﻭﻫﻮ ﲟﱰﻟﺔ ﺃﻥ ﻳﺸﺘﺮ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺘﻤﻴﻴﺰ ،ﻓﺈﻧﻪ ﻣِﻦ ﺿﻤﺎﻥ ﺍﻟﺒﺎﺋﻊ ﺑﻼ ﻧﺰﺍﻉ ،ﻭﳍﺬﺍ ﻟﻮ ﱂ ﻳﺘﻤﻜﻦ ﺍﳌﺴﺘﺄﺟﺮ ﻣِﻦ ﺍﺯﺩﺭﺍﻉ ﺍﻷﺭﺽ ﻵِﻓﺔ ﺣﺼﻠﺖ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻷﺟﺮ ﹸﺓ. ﻭﺇﻥ ﻧﺒﺖ ﺍﻟﺰﺭﻉ ،ﰒ ﺣﺼﻠﺖ ﺁﻓﺔ ﲰﺎﻭﻳﺔ ﺃﺗﻠﻔﺘﻪ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﺣﺼﺎﺩﻩ ،ﻓﻔﻴﻪ ﲔ ﺍﻟﺜﻤﺮﺓ ﻧﺰﺍﻉ ،ﻓﻄﺎﺋﻔﺔ ﺃﳊﻘﺘﻪ ﺑﺎﻟﺜﻤﺮﺓ ﻭﺍﳌﻨﻔﻌﺔ ،ﻭﻃﺎﺋﻔﺔ ﻓﺮﻗﺖ ،ﻭﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺑﻴﻨﻪ ﻭﺑ ﻭﺍﳌﻨﻔﻌﺔ ﻗﺎﻟﻮﺍ :ﺍﻟﺜﻤﺮﺓ ﻫﻲ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﻭﻛﺬﻟﻚ ﺍﳌﻨﻔﻌﺔ ،ﻭﻫﻨﺎ ﺍﻟﺰﺭﻉ ﻟﻴﺲ ﻣﻌﻘﻮﺩﹰﺍ ﻋﻠﻴﻪ، ﺑﻞ ﺍﳌﻌﻘﻮ ﺩ ﻋﻠﻴﻪ ﻫﻮ ﺍﳌﻨﻔﻌﺔ ﻭﻗﺪ ﺍﺳﺘﻮﻓﺎﻫﺎ ،ﻭﺍﻟﺬﻳﻦ ﺳ ﻮﻭﺍ ﺑﻴﻨﻬﻤﺎ ،ﻗﺎﻟﻮﺍ ﺍﳌﻘﺼﻮ ﺩ ﺑﺎﻹِﺟﺎﺭﺓ ﲔ ﺍﳌﻘﺼﻮ ِﺩ ﺑﺎﻹِﺟﺎﺭﺓ ،ﻛﺎﻥ ﻗﺪ ﺗﻠﻒ ﻫﻮ ﺍﻟﺰﺭﻉ ،ﻓﺈﺫﺍ ﺣﺎﻟﺖ ﺍﻵﻓ ﹸﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺑﻴﻨﻪ ﻭﺑ ﺍﳌﻘﺼﻮ ﺩ ﺑﺎﻟﻌﻘﺪ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﻗﺒﻀﻪ ،ﻭﺇﻥ ﱂ ﻳﻌﺎﻭﺽ ﻋﻠﻰ ﺯﺭﻉ ،ﻓﻘﺪ ﻋﺎﻭﺽ ﻋﻠﻰ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱵ ﻳﺘﻤﻜﻦ ﺎ ﺍﳌﺴﺘﺄﺟﺮ ﻣِﻦ ﺣﺼﻮﻝ ﺍﻟﺰﺭﻉ ،ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻵﻓ ﹸﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﳌﻔﺴﺪ ﹸﺓ ﻟﻠﺰﺭﻉ ﻗﺒ ﹶﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﺣﺼﺎﺩﻩ ﱂ ﺗﺴﻠﻢ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺗﻠﻔﺖ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﲔ ﺗﻌﻄﻴﻞ ﻣﻨﻔﻌﺔ ﺍﻷﺭﺽ ﰲ ﺃﻭﻝ ﺍﳌﺪﺓ ﺃﻭ ﰲ ﺁﺧﺮﻫﺎ ﺇﺫﺍ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ،ﻭﻻ ﻓﺮﻕ ﺑ ﺍﺳﺘﻴﻔﺎﺀ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻵﻓﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻌ ﺪ ﺍﻟﺰﺭﻉ ﻣﻄﻠﻘﹰﺎ ﲝﻴﺚ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻷﺭﺽ ﻣﻊ ﺗﻠﻚ ﺍﻵﻓﺔ ،ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺗﻘﺪﻣﻬﺎ ﻭﺗﺄﺧﺮﻫﺎ. ﻓﺼﻞ
ﺐ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ، ﺚ ﺑﺎﻟﻨﻬﻲ ﻋﻨﻪ ،ﻟﻮﺟ ﻭﺃﻣﺎ ﺑﻴ ﻊ ﺍﻟﺼﻮﻑ ﻋﻠﻰ ﺍﻟﻈﻬﺮ ،ﻓﻠﻮ ﺻ ﺢ ﻓﺬﺍ ﺍﳊﺪﻳ ﹸ ﻭﱂ ﺗﺴﻎ ﳐﺎﻟﻔﺘﻪ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻓﻴﻪ ﻋﻦ ﺃﲪﺪ ،ﻓﻤﺮ ﹰﺓ ﻣﻨﻌﻪ ،ﻭﻣﺮﺓ ﺃﺟﺎﺯﻩ ﺑﺸﺮﻁ ﺟ ﺰ ِﻩ ﰲ ﺍﳊﺎﻝ ،ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻣﻌﻠﻮﻡ ﻳﻤﻜﻦ ﺗﺴﻠﻴﻤﻪ ،ﻓﺠﺎﺯ ﺑﻴﻌﻪ ﻛﺎﻟﺮﻃﺒﺔ ،ﻭﻣﺎ ﻳﻘﺪﺭ ﻣﻦ ﺍﺧﺘﻼﻁ ﺍﳌﺒﻴﻊ ﺍﳌﻮﺟﻮﺩ ﺑﺎﳊﺎﺩﺙ ﻋﻠﻰ ﻣﻠﻚ ﺍﻟﺒﺎﺋﻊ ﻳﺰﻭ ﹸﻝ ﲜ ﺰ ِﻩ ﰲ ﺍﳊﺎﻝ ،ﻭﺍﳊﺎﺩﺙ ﻳﺴﲑ ﺟﺪﹰﺍ ﻻ ﳝﻜﻦ ﺿﺒﻄﹸﻪ ،ﻫﺬﺍ ﻭﻟﻮ ﻗﻴﻞ ﺑﻌﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺟﺰﻩ ﰲ ﺍﳊﺎﻝ ،ﻭﻳﻜﻮﻥ ﻛﺎﻟﺮﻃﺒﺔ
٦٤ ﺍﻟﱵ ﺗﺆﺧﺬ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻄﻮﻝ ﰲ ﺯﻣﻦ ﺃﺧﺬﻫﺎ ﻛﺎﻥ ﻟﻪ ﻭﺟﻪ ﺻﺤﻴﺢ ،ﻭﻏﺎﻳﺘﻪ ﺑﻴﻊ ﻣﻌﺪﻭﻡ .ﱂ ﳜﻠﻖ ﺗﺒﻌﹰﺎ ﻟﻠﻤﻮﺟﻮﺩ ،ﻓﻬﻮ ﻛﺄﺟﺰﺍﺀ ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﱂ ﺗﺨﻠﻖ ،ﻓﺈﺎ ﺗﺘﺒﻊ ﺍﳌﻮﺟﻮﺩ ﺖ ﻛﻤﺎﳍﺎ. ﻣﻨﻬﺎ ،ﻓﺈﺫﺍ ﺟﻌﻼ ﻟﻠﺼﻮﻑ ﻭﻗﺘﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻳﺆﺧﺬ ﻓﻴﻪ ﻛﺎﻥ ﲟﱰﻟﺔ ﺃﺧﺬ ﺍﻟﺜﻤﺮﺓ ﻭﻗ ﻭﻳﻮﺿﺢ ﻫﺬﺍ ﺃﻥ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﻩ ﻗﺎﺳﻮﻩ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺎﻟﻮﺍ :ﻣﺘﺼ ﹲﻞ ﺑﺎﳊﻴﻮﺍﻥ ﻓﻠﻢ ﳚﺰ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺒﻴﻊ ﻛﺄﻋﻀﺎﺋﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺃﻓﺴ ِﺪ ﺍﻟﻘﻴﺎﺱ ،ﻷﻥ ﺍﻷﻋﻀﺎﺀ ﻻ ﻳﻤﻜﻦ ﺗﺴﻠﻴﻤﻬﺎ ﻣﻊ ﺳﻼﻣﺔ ﺍﳊﻴﻮﺍﻥ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ﻭﻗﺪ ﺳﻮﻏﺘﻢ ﻫﺬﺍ ﺩﻭﻧﻪ؟ ﻗﻴﻞ :ﺍﻟﻠﱭ ﰲ ﺍﻟﻀﺮﻉ ،ﳜﺘﻠﻂ ﻣﻠﻚ ﺍﳌﺸﺘﺮﻱ ﻓﻴﻪ ﲟﻠﻚ ﺍﻟﺒﺎﺋﻊ ﺳﺮﻳﻌﺎﹰ ،ﻓﺈﻥ ﺍﻟﻠﱭ ﺳﺮﻳﻊ ﺍﳊﺪﻭﺙ ﻛﻠﻤﺎ ﺣﻠﺒﻪ ،ﺩﺭ ،ﲞﻼﻑ ﺍﻟﺼﻮﻑ .ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ.