ابن القيم زاد المعاد في هدي خير العباد تحقيق يحيى مراد سيرة0004

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‫‪١٥٧‬‬ ‫ﺖ ﻟﻪ ﺣﻜ ‪‬ﻢ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﺇﻥ ﻋﺠﺰﺗ‪‬ﻢ 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 ‪‬‬ ‫ﺤ‪‬ﺘﺞ‪ ‬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 ﺍﶈﺮ‪‬ﻡ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﲢ ‪‬‬ ‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻓﻬﻞ ﻭﻗﻊ ﺍﻟﱰﺍ ‪‬‬ ‫ﻼﹶﺛ ﹶﺔ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ﺼ ‪‬ﻦ ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻉ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤١ :‬ﻭﲢﺖ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫ﺕ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬ ‫﴿ﻭِﻟ ﹾﻠﻤ‪‬ﻄﹶﻠﻘﹶﺎ ِ‬ ‫ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨:‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻫﻞ ﺳﻠﱠﻢ ﻟﻜﻢ ﻣﻨﺎﺯﻋﻮﻛﻢ ﻗﻂﱡ ﺫﻟﻚ ﺣﱴ ﲡﻌﻠﻮﻩ‬ ‫ﻣﻘﺪ‪‬ﻣ 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.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺻﺮﻳﺢ ﻗﻮﻟﻪ‪ :‬ﻓﺮﺩﻫﺎ ﻋﻠ ‪‬ﻰ ﻭﱂ ﻳﺮﻫﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﺑﻴﺎ ﹸﻥ ﺻﺤﺘﻪ‪.‬‬ ‫ﺲ ﺑﺄﻳﺪﻳﻜﻢ ﻣﺎ ﻳ‪‬ﻘﺎﻭﻣﻪ 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 ﻳ‪‬ﻄﻠﱢﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ‪‬ﻳ ‪‬ﻌ‪‬ﺘﺪ‪ ‬ﺑﺬﻟﻚ ﻭﻗﺪ ﺗﻘﺪﻡ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺻﺮﳛﹰﺎ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ‪ ،‬ﳌﺎ ﻋﺪﻝ ﺑﻪ ﺇﱃ ﳎﺮ‪‬ﺩ ﺍﻟﺮﺃﻯ‪ .‬ﻭﻗﻮﻟﻪ‬ ‫ﻟﻠﺴﺎﺋﻞ‪ :‬ﺃﺭﺃﻳﺖ‪‬؟‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺫﻟﻚ ﺍﺿﻄﺮﺍﺑﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﻛﻠﻬﺎ‬ ‫ﺺ ﺻ‪‬ﺮﻳﺢ 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 ﺭﺩ‪‬ﻫﺎ ﻋﻠﻴﻪ ﻭﱂ ﻳﻌﺘ ‪‬ﺪ‬


‫‪١٥٨‬‬ ‫ﺚ ﺧﺎﻟﻔﻪ ﺭﺍﻭﻳﻪ‪ ،‬ﻭﻟﻪ ﺑﻐﲑﻩ ﻣِﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺧﺎﻟﻔﻬﺎ‬ ‫ﻋﻠﻴﻪ ‪‬ﺎ؟ ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺄﻭ‪‬ﻝ 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 ﺭﺃﻳ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻌﺼﻮﻣ ﹸﺔ ﻋﻦ‬ ‫ﺡ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﻣﻮﺍﻓﻘﺘ‪‬ﻪ ﳌﺎ ﺭﻭﺍﻩ ﻣﻦ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ‬ ‫ﻣﻌﺼﻮﻡ‪ ،‬ﻭﺍﻟﺮﺃﻯ ﲞﻼﻓﻬﺎ‪ ،‬ﻛﻴﻒ ﻭﺃﺻﺮ ‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﰲ ﻫﺬﺍ ﻓِﻘﻬﹰﺎ ﺩﻗﻴﻘﹰﺎ ﺇﳕﺎ ﻳ‪‬ﻌ ِﺮﻓﹸﻪ ﻣﻦ ﻟﻪ ﻏﻮﺭ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺬﺍﻫﺒﻬﻢ‪،‬‬ ‫ﻭﻓﻬﻤِﻬﻢ ﻋﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﺣﺘﻴﺎﻃِﻬﻢ ﻟﻸﻣﺔ‪ ،‬ﻭﻟﻌﻠﻚ ﺗﺮﺍﻩ ﻗﺮﻳﺒﹰﺎ ﻋﻨﺪ ﺍﻟﻜﻼ ِﻡ ﻋﻠﻰ ﺣ‪‬ﻜﻤﻪ‬ ‫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 ﻗﺪ‪‬ﻣﻨﺎ 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 ‪‬ﻳﻀ‪‬ﺎ ‪‬‬ ‫ﻑ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻻ ﻳ‪‬ﺘﻴ ﹼﻘ ‪‬ﻦ ﺃﻧﻪ ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﻭﻳﺸﻬﺪ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺮﺗﺐ‬ ‫ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺑِﺎﻟﻮﻫﻢ ﻭﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﺎ 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،‬‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﺃﻥ ﺗﻄﻠﻴﻘﺔ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺣ‪ِ ‬‬ ‫ﻓﻬﺬﺍ ﻏﺎﻳﺘ‪‬ﻪ 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 ﺍ‪‬ﻤﻞ؟ 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 ﺍﻟﻮﻫ‪‬ﺎﺏ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺜﻘﻔﻰ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺣﺎﻓﻆ ﺍﻷﻣﺔ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑ ِﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ‪‬ﻳ ‪‬ﻌ‪‬ﺘﺪ‪‬‬ ‫‪‬ﺎ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺛ ‪‬ﺮ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﻟﺼ‪‬ﻠﺘﻢ ﺑﻪ ﻭﺟ‪‬ﻠﺘﻢ‪.‬‬ ‫ﺱ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﲢﺮﳝﻪ ﻻ ﳝﻨﻊ ﺗﺮﺗ‪‬ﺐ ﺃﺛﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻟﻈﻬﺎﺭ‪ ،‬ﻓﻴﻘﺎﻝ ﺃﻭ ﹰﻻ‪ :‬ﻫﺬﺍ ﻗﻴﺎ ‪‬‬ ‫ﻳﺪﻓﻌﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻨﺺ‪ ،‬ﻭﺳﺎﺋﺮ ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﱴ ﻫﻰ ﺃﺭﺟﺢ ﻣﻨﻪ‪ ،‬ﰒ ﻳﻘﺎﻝ ﺛﺎﻧﻴﹰﺎ‪ :‬ﻫﺬﺍ‬ ‫ﻣﻌﺎﺭ‪‬ﺽ ﲟﺜﻠﻪ ﺳﻮﺍﺀ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﻠﺐ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﲢﺮﳝ‪‬ﻪ 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 ﻳ‪‬ﻮﺟﺪ ﺇﻻ ﻣﻊ ﻣﻔﺴﺪﺗﻪ‪ ،‬ﻓﻼ ﻳﺘ‪‬ﺼﻮ‪‬ﺭ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﻨﻪ ﺣﻼﻝ‬ ‫ﺻﺤﻴﺢ‪ ،‬ﻭﺣﺮﺍﻡ ﺑﺎﻃﻞ‪ ،‬ﲞﻼﻑ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﺒﻴﻊ ﻓﺎﻟﻈﻬﺎﺭ ﻧﻈ ‪‬ﲑ ﺍﻷﻓﻌﺎﻝ ﺍﶈﺮﻣﺔ ﺍﻟﱴ‬ ‫ﻕ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﺒﻴﻊ‬ ‫ﺇﺫﺍ ﻭﻗﻌﺖ‪ ،‬ﻗﺎﺭﻧﺘﻬﺎ ﻣﻔﺎﺳﺪ‪‬ﻫﺎ ﻓﺘﺮﺗﺒﺖ ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻣ‪‬ﻬﺎ‪ ،‬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 ﻳ‪‬ﻤﻠﻚ ﺑﻪ ﺍﻟﺒ‪‬ﻀﻊ‪ ،‬ﻭﺍﻟﻄﻼ ‪‬‬ ‫ﺃﻳﻦ ﻟﻜﻢ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟِﻪ ﺑﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻘﺪﻳﻦ ﰲ ﺍﻋﺘﺒﺎﺭ ﺣ‪‬ﻜﻢ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺍﻹﻟﺰﺍﻡ‬ ‫ﺑﻪ ﻭﺗﻨﻔﻴﺬﻩ‪ ،‬ﻭﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ﻭﺇﺑﻄﺎﻟﻪ؟‬ ‫ﻭﺃﻣﺎ ﺯﻭﺍ ﹸﻝ ﻣﻠﻜﻪ ﻋﻦ ﺍﻟﻌﲔ ﺑﺎﻹﺗﻼﻑ ﺍﶈﺮ‪‬ﻡ‪ ،‬ﻓﺬﻟﻚ ﻣﻠﻚ ﻗﹶﺪ ﺯﺍﻝ ﺣﺴﺎﹰ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻟﻪ‬ ‫ﳏﻞ‪ .‬ﻭﺃﻣﺎ ﺯﻭﺍﻟﹸﻪ ﺑﺎﻹﻗﺮﺍﺭ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻓﺄﺑﻌﺪ ﻭﺃﺑﻌﺪ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﺻﺪﻗﻨﺎﻩ ﻇﺎﻫﺮﹰﺍ ﰲ ﺇﻗﺮﺍﺭﻩ ﻭﺃﻟﺰﻣﻨﺎ‬ ‫‪‬ﻣ ﹾﻠﻜﹶﻪ ﺑﺎﻹﻗﺮﺍﺭ ﺍﳌﺼﺪ‪‬ﻕ 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 ﺟﻮﺍﺑ‪‬ﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻜﻔﺮ‬ ‫ﺣﻼﻝ ﻭﺣﺮﺍﻡ‪.‬‬ ‫ﻕ ﺍﳍﺎ ِﺯﻝِ‪ ،‬ﻓﺈﳕﺎ ﻭﻗﻊ‪ ،‬ﻷﻧﻪ ﺻﺎﺩﻑ ﳏﻼﹰ‪ ،‬ﻭﻫﻮ ﻃﻬﺮ ﱂ ﻳ‪‬ﺠﺎﻣﻊ ﻓﻴﻪ ﻓﻨﻔﺬ‬ ‫ﻭﺃﻣﺎ ﻃﻼ ‪‬‬ ‫ﻭﻛﻮﻧ‪‬ﻪ ﻫﺰﻝ ﺑﻪ ﺇﺭﺍﺩﺓ ﻣﻨﻪ ﺃﻭ ﻻ ﻳﺘﺮﺗﺐ ﺃﺛﺮ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﺇﱃ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻬﻮ‬ ‫ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻻ ﻳﻜﻮ ﹶﻥ ﺳﺒﺒﻪ‪ ،‬ﻓﻠﻢ ﻳﻨﻔﻌ‪‬ﻪ ﺫﻟﻚ‪ ،‬ﲞﻼﻑ ﻣﻦ ﻃﻠﱠﻖ ﰲ ﻏﲑ‬ ‫ﺐ ﺍﻟﱠﺬﻯ ﻧﺼ‪‬ﺒﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻔﻀﻴﹰﺎ ﺇﱃ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ‪،‬‬ ‫ﺯﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺄﺕ ﺑﺎﻟﺴ‪‬ﺒ ِ‬ ‫ﻭﺇﳕﺎ ﺃﰐ ﺑﺴﺒﺐ ﻣِﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﺟﻌﻠﻪ ﻫﻮ ﻣﻔﻀﻴﹰﺎ ﺇﱃ ﺣﻜﻤﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻧِﻌﻤﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺳﺒﺒ‪‬ﻪ ﺇﻻ ﻃﺎﻋ ﹰﺔ ﲞﻼﻑ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ‬ ‫ﺑﺎﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﻴﺠﻮ ‪‬ﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺳ‪‬ﺒ‪‬ﺒﻪ‪ ‬ﻣﻌﺼﻴﺔﹰ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻣﻦ ﺃﻛﱪ ﺍﻟﻨﻌﻢ‬ ‫ﻕ ﻧِﻘﻤﺔ‪ ،‬ﺑﻞ ﻣِﻦ‬ ‫ﺍﻟﱴ ﻳﻔﻚ ‪‬ﺎ ﺍﳌﻄﻠﻖ ﺍﻟﻐ‪‬ﻞ ﻣﻦ ﻋﻨﻘﻪ‪ ،‬ﻭﺍﻟﻘﻴﺪ ﻣﻦ ﺭِﺟﻠﻪ‪ ،‬ﻓﻠﻴﺲ ﹸﻛﻞﱡ ﻃﻼ ٍ‬ ‫ﲤﺎﻡ ﻧﻌﻤﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻣﻜﱠﻨﻬﻢ ﻣِﻦ ﺍﳌﻔﺎﺭﻗﺔ ﺑﺎﻟﻄﻼﻕ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪ‪‬ﻫﻢ ﺍﺳﺘﺒﺪﺍ ﹶﻝ ﺯﻭﺝ‬ ‫ﺺ ﳑﻦ ﻻ ﻳ‪‬ﺤﺒﻬﺎ ﻭﻻ ﻳ‪‬ﻼﺋﻤﻬﺎ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺮ ﻟﻠﻤﺘﺤﺎ‪‬ﺑ‪‬ﻴ ِﻦ ﻣﺜ ﹸﻞ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ‬ ‫ﻣﻜﺎ ﹶﻥ ﺯﻭﺝ‪ ،‬ﻭﺍﻟﺘﺨﻠﱡ ‪‬‬ ‫ﻟﻠﻤﺘﺒﺎﻏﻀ ِ‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﺇ ﹾﻥ‬ ‫ﲔ ﻣﺜ ﹸﻞ ﺍﻟﻄﻼﻕ‪ ،‬ﰒ ﻛﻴﻒ ﻳﻜﻮﻥ ﻧِﻘﻤﺔﹸ ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ﴿:‬ﹶﻻ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﱮ ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ‬ ‫ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ‪‬ﻫﻦ‪] ﴾‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٦ :‬ﻭﻳﻘﻮﻝ‪﴿ :‬ﻳﹶﺄﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﹶﻓ ﹶﻄﻠﱡﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﻟ ِﻌ ‪‬ﺪِﺗ ِﻬ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪[١ :‬؟‪.‬‬ ‫ﺝ ﻳ‪‬ﺤﺘﺎﻁ ﳍﺎ‪ ،‬ﻓﻨﻌﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻗﻠﻨﺎ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﻧﺎ ﺍﺣﺘﻄﻨﺎ‪ ،‬ﻭﺃﺑﻘﻴﻨﺎ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﺍﻟﻔﺮﻭ ‪‬‬ ‫ﲔ ﺍﻟﻨﻜﺎﺡ ﺣﱴ ﻳﺄﺗﻰ ﻣﺎ ﻳ‪‬ﺰﻳﻠﹸﻪ ﺑﻴﻘﲔ ﻓﺈﺫﺍ ﺃﺧﻄﺄﻧﺎ‪ ،‬ﻓﺨﻄﺆ‪‬ﻧﺎ ﰲ ﺟﻬﺔ‬ ‫ﲔ ﻋﻠﻰ ﻳﻘ ِ‬ ‫ﺍﻟﺰﻭﺟ ِ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺃﺻﺒﻨﺎ‪ ،‬ﻓﺼﻮﺍﺑ‪‬ﻨﺎ ﰲ ﺟﻬﺘﲔ‪ ،‬ﺟﻬ ِﺔ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝِ‪ ،‬ﻭﺟﻬ ِﺔ ﺍﻟﺜﺎﱏ‪ ،‬ﻭﺃﻧﺘﻢ‬ ‫ﺗﺮﺗﻜﺒ‪‬ﻮﻥ ﺃﻣﺮﻳ ِﻦ‪ :‬ﲢﺮ ‪‬ﱘ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺣﻼ ﹰﻻ ﻟﻪ ﺑﻴﻘﲔ‪ ،‬ﻭﺇﺣﻼﻟﹶﻪ ﻟِﻐﲑﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺧﻄﺄ‪ ،‬ﻓﻬﻮ ﺧﻄﺄ ﻣِﻦ ﺟﻬﺘﲔ‪ ،‬ﻓﺘﺒﻴ‪‬ﻦ ﺃﻧ‪‬ﺎ 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 ﺣﺮ‪‬ﻣﻬﺎ ﻋﻠﻴﻪ‪،‬‬ ‫ﺑﺎﻟﻄﻼﻕ‪ :‬ﺇﳕﺎ ﺃﺗﻰ ﺧﺼﻠ ﹰﺔ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﻭﺍﻟﱠﺬﻯ ﻳﺄﻣﺮ ﺑﺎﻟﻄﻼﻕ ﺃﺗﻰ ﺧﺼﻠﺘ ِ‬ ‫ﻭﺃﺣﻠﱠﻬﺎ ﻟِﻐﲑﻩ‪ ،‬ﻓﻬﺬﺍ ﺧ ‪‬ﲑ ﻣِﻦ ﻫﺬﺍ‪.‬‬ ‫ﺡ ﻳﺪﺧﻞ ﻓﻴﻪ ﺑﺎﻟﻌﺰﳝﺔ ﻭﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻳ‪‬ﺨﺮﺝ ﻣﻨﻪ ﺑﺄﺩﱏ ﺷﻰﺀ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﺍﻟﻨ‪‬ﻜﺎ ‪‬‬ ‫ﺼﺒ‪‬ﻪ‬ ‫ﻗﻠﻨﺎ‪ :‬ﻭﻟﻜﻦ ﻻ ﻳ‪‬ﺨﺮﺝ ﻣﻨﻪ ﺇﻻ ﲟﺎ ﻧﺼﺒ‪‬ﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺒﹰﺎ ﻳ‪‬ﺨﺮﺝ 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 ِﻋ‪‬ﻨ ﹶﺔ ﺃﺩﻟﺘﻬﺎ ﺍﻟﻔﺮﺳﺎﻥﹸ‪ ،‬ﻭﺗﺘﻀﺎﺀ ﹸﻝ‬ ‫ﻟﺪﻯ ﺻﻮﻟﺘﻬﺎ ﺷﺠﺎﻋ ﹸﺔ ﺍﻟﺸﺠﻌﺎﻥِ‪ ،‬ﻭﺇﳕﺎ ﻧﺒﻬﻨﺎ ﻋﻠﻰ ﻣﺄﺧﺬِﻫﺎ ﻭﺃﺩﱠﻟﺘِﻬﺎ ﻟﻴﻌﻠﻢ ﺍﻟ ِﻐ ‪‬ﺮ ﺍﻟﺬﻯ‬ ‫ﺑِﻀﺎﻋﺘ‪‬ﻪ ﻣِﻦ ﺍﻟﻌﻠﻢ ﻣﺰﺟﺎﺓ‪ ،‬ﺃﻥ ﻫﻨﺎﻙ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻭﺭﺍ َﺀ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﳑﻦ ﹶﻗﺼ‪ ‬ﺮ ﰲ‬ ‫ﺻ ‪‬ﺮ ﻋﻦ ﺟﲎ ﲦﺎﺭﻩ ﺫِﺭﺍﻋ‪‬ﻪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ﹸﺬ ‪‬ﺭ ‪‬ﻣ ‪‬ﻦ ﴰﱠ ‪‬ﺮ ﻋﻦ‬ ‫ﺍﻟﻌﻠﻢ ﺑﺎﻋ‪‬ﻪ‪ ،‬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 ﻣ‪‬ﻨﺎ ِﺯﻋ‪‬ﻪ ﰲ ﺭﻏﺒﺘﻪ‬ ‫ﻯ ﺍﻟﺴﻌﻴﲔ‬ ‫ﻋﻤﺎ ﺍﺭﺗﻀﺎﻩ ﻟﻨﻔﺴﻪ ﻣِﻦ ﳏﺾ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻟﻴﻨﻈﺮ ﻣﻊ ﻧﻔﺴﻪ ﺃﻳ‪‬ﻬﻤﺎ ﻫﻮ ﺍﳌﻌﺬﻭﺭ‪ ،‬ﻭﺃ ‪‬‬ ‫ﺃﺣ ‪‬ﻖ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺴﻌﻰ ﺍﳌﺸﻜﻮﺭ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻋﻠﻴﻪ ﺍﻟﺘ‪‬ﻜﻼﻥ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﻓﱢ ‪‬ﻖ‬ ‫ﻟﻠﺼﻮﺍﺏ‪ ،‬ﺍﻟﻔﺎِﺗﺢ‪ ‬ﳌﻦ ﺃ ‪‬ﻡ ﺑﺎﺑ‪‬ﻪ 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 ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ﺙ ﺗﻄﻠﻴﻘﺎﺕ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﻘﺎﻡ ﻣ‪‬ﻐﻀ‪‬ﺒﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪$ :‬ﹶﺃﻳ‪ ‬ﹾﻠ ‪‬ﻌﺐ‪ِ ‬ﺑ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼ ﹶ‬ ‫ﹶﺃ ﹾﻇ ‪‬ﻬ ِﺮ ﹸﻛﻢ‪‬؟!‪ ،#‬ﻭﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﻭﻫﺐ ﻗﺪ ﺭﻭﺍﻩ ﻋﻦ ﳐﺮﻣﺔ ﺑﻦ ﺑ‪‬ﻜﲑ ﺑﻦ‬ ‫ﺍﻷﺷﺞ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ﻓﺬﻛﺮﻩ‪ ،‬ﻭﳐﺮﻣﺔ ﺛﻘﺔ ﺑﻼ ﺷﻚ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺞ‬ ‫ﻣﺴﻠﻢ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﲝﺪﻳﺜﻪ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬ ‫ﺏ‪ .‬ﻗﺎﻝ ﺃﺑ‪‬ﻮ ﻃﺎﻟﺐ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ‬ ‫ﻭﺍﻟﺬﻳﻦ ﺃﻋﻠﻮﻩ ﻗﺎﻟﻮﺍ‪ :‬ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻛﺘﺎ ‪‬‬ ‫ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﳐﺮﻣﺔ ﺑ ِﻦ ﺑ‪‬ﻜﲑ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺛﻘﺔ‪ ،‬ﻭﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻛﺘﺎﺏ‪ ،‬ﻓﻨﻈﺮ‬ ‫ﻓﻴﻪ‪ ،‬ﹸﻛﻞﱡ ﺷﻰﺀ ﻳﻘﻮﻝ‪ :‬ﺑﻠﻐﲎ ﻋﻦ ﺳ‪‬ﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻓﻬﻮ ﻣِﻦ ﻛﺘﺎﺏ ﳐﺮﻣﺔ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﺏ ﺃﺑﻴﻪ‪ ،‬ﻭﱂ‬ ‫ﺖ ﳛﲕ ﺑ ‪‬ﻦ ﻣﻌﲔ ﻳﻘﻮﻝ‪ :‬ﳐﺮﻣ ﹸﺔ ﺑﻦ ﺑ‪‬ﻜﲑ ﻭﻗﻊ ﺇﻟﻴﻪ ﻛﺘﺎ ‪‬‬ ‫ﺑﻦ ﺃﰉ ﺧﻴﺜﻤﺔ‪ :‬ﲰﻌ ‪‬‬ ‫ﻳﺴﻤﻌﻪ‪ .‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺎﺱ ﺍﻟﺪ‪‬ﻭﺭﻯ‪ :‬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 ﺃﺑ‪‬ﻮﻙ؟ 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 ﺣﺪ‪‬ﺛﻪ ﺑﻪ‪ ،‬ﺃﻭ ﺭﺁﻩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﺑﻞ ﺍﻷﺧ ﹸﺬ ﻋﻦ ﺍﻟﻨﺴﺨﺔ ﺃﺣﻮ ﹸ‬ ‫ﺚﺑ ‪‬‬ ‫ﺑﺎﳊﺪﻳ ِ‬ ‫ﺍﻟﺮﺍﻭﻯ ﺃ‪‬ﺎ 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 ﻋ‪‬ﻤﺎﻟﻪ ﰲ ﺑﻼﺩ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺰﻛﺎﺓ ﺇﱃ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻌﻠﻤﻮﺍ ‪‬ﺎ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ‪‬ﺎ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺼﺪﻳﻖ ﻛﺘﺎ ‪‬‬ ‫ﺖ ﺑﻪ ﺍﻷﻣﺔﹸ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺘﺎﺑ‪‬ﻪ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﰲ‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻓﺤﻤﻠﻪ‪ ،‬ﻭ ‪‬ﻋ ِﻤﹶﻠ ‪‬‬ ‫ﺃﻧ ِ‬ ‫ﺏ ﺑﻌﻀﻬﻢ‬ ‫ﻒ ﳛﺘﺠ‪‬ﻮﻥ 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 ﹸﻜﺘ‪‬ﺐ‪ ،‬ﱂ ﻳﺒﻖ ﺑﺄﻳﺪﻯ ﺍﻷﻣﺔ ﺇﻻ ﺃﻳﺴ ‪‬ﺮ ﺍﻟﻴﺴﲑ‪ ،‬ﻓﺈﻥ ﺍﻻﻋﺘﻤﺎﺩ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍﳊﻔﻆ‪ ،‬ﻭﺍﳊﻔﻆ ‪‬ﺧﻮ‪‬ﺍﻥ‪ ،‬ﻭﺍﻟﻨﺴﺨﺔ ﻻ ﲣﻮﻥ‪ ،‬ﻭﻻ ﳛﻔﻆ ﰲ ﺯﻣﻦ ﻣﻦ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ ﺃﻥ‬ ‫ﺃﺣﺪﹰﺍ ﻣِﻦ ﺃﻫﻞ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﺭ ‪‬ﺩ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﱂ ﻳ‪‬ﺸﺎﻓﻬﲎ ﺑﻪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻓﻼ ﺃﻗﺒﻠﹸﻪ‪،‬‬ ‫ﺏ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﺻﺢ ﻋﻨﺪﻩ ﺃﻧﻪ ﻛﺘﺎﺑ‪‬ﻪ‪.‬‬ ‫ﺑﻞ ﹸﻛﻠﱡﻬﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﻜﺘﺎ ِ‬ ‫ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ‪ ،‬ﻣ‪‬ﻌﺎﺭ‪‬ﺽ 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:‬‬ ‫ﺑ‪‬ﻜﲑ؟ ﻓﻘﺎﻝ‪ :‬ﺻﺎ ﹸ‬ ‫ﺏ ﻫﺬﻩ ﺍﻟ‪‬ﺒِﻨ‪‬ﻴ ِﺔ ﻳﻌﲎ‬ ‫ﺳﺄﻟﺖ ﳐﺮﻣﺔ ﻋﻤﺎ ﻳ‪‬ﺤﺪ‪‬ﺙ 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 ‫ﳐﺮﻣ‪‬ﺔ 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 ‪$‬ﻣﻮﻃﺌﻪ‪ ،#‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﻼ ﺻﺎﳊﹰﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﺳﺄﻟﺖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺃﻭﻳﺲ‪ ،‬ﻗﻠﺖ‪:‬‬ ‫ﺣﺪﺛﲎ ﳐﺮﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬ ‫ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﻘﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﺣﺪﺛﲎ ﺍﻟﺜﻘﺔ‪ ،‬ﻣﻦ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ‪ .‬ﻭﻗﻴﻞ‬ ‫ﻷﲪﺪ ﺑﻦ ﺻﺎﱀ ﺍﳌﺼﺮﻯ‪ :‬ﻛﺎﻥ ﳐﺮﻣﺔ ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﺮﺟﺎﻝ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺪﻯ ﻋﻦ‬ ‫ﺚ ﺣِﺴﺎ ﹲﻥ ﻣﺴﺘﻘﻴﻤﺔ ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬ ‫ﺍﺑﻦ ﻭﻫﺐ ﻭﻣﻌﻦ ﺍﺑﻦ ﻋﻴﺴﻰ ﻋﻦ ﳐﺮﻣﺔ‪ :‬ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻭﰱ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ #‬ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻤﺮ ﻟﻠﻤﻄﻠﱢﻖ ﺛﻼﺛﹰﺎ‪ $ :‬ﺣﺮ‪ ‬ﻣ ‪‬‬


‫‪١٦٣‬‬ ‫ﻚ‪ .(١)#‬ﻭﻫﺬﺍ ﺗﻔﺴ ‪‬ﲑ ﻣﻨﻪ‬ ‫ﻕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃِﺗ ‪‬‬ ‫ﻚ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﻃﹶﻼ ِ‬ ‫ﺖ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺼ‪‬ﻴ ‪‬‬ ‫‪‬ﺯﻭ‪‬ﺟﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻙ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬ ‫ﺠﺔﹲ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻫﻮ ﻋﻨﺪﻧﺎ ﻣﺮﻓﻮﻉ)‪.(٢‬‬ ‫ﻟﻠﻄﻼﻕ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﺗﻔﺴ ‪‬ﲑ ﺍﻟﺼﺤﺎﰉ ‪‬ﺣ ‪‬‬ ‫ﻉ ﺑﻌ ‪‬ﺪ‬ ‫ﻕ ﺍﳌﺸﺮﻭ ‪‬‬ ‫ﻭﻣﻦ ﺗﺄﻣ‪‬ﻞ ﺍﻟﻘﺮﺁﻥ ﺣ ‪‬ﻖ ﺍﻟﺘﺄﻣﻞ‪ ،‬ﺗﺒﻴ‪‬ﻦ 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 ‪‬ﺮﺗ‪‬ﺎ ِ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 ‪‬ﺳ‪‬ﺒ ‪‬ﺢ ﺍﻟﻠﱠﻪ ﺩ‪‬ﺑ ‪‬ﺮ ﹸﻛﻞﱢ ‪‬‬ ‫ﻭﻗﻮ ‪‬‬ ‫)‪(٣‬‬ ‫ﻼِﺛ ‪‬‬ ‫ﻼِﺛﲔ‪ ،‬ﻭﲪِﺪﻩ ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ‪ ،‬ﻭ ﹶﻛﺒ‪‬ﺮ ‪‬ﻩ ﺃﹶﺭ‪‬ﺑ ‪‬ﻌﹰﺎ ﻭﺛ ﹶ‬ ‫‪‬ﻭﹶﺛ ﹶ‬ ‫ﲔ‪ ، #‬ﻭﻧﻈﺎﺋﺮﻩ ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻌﻘﻞ 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 ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﻭﱂ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ ُﺀ ﺇ ﱠﻻ‬ ‫ﺕ ﺑﺎﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﻨﻮﺭ‪ [٦ :‬ﻓﻠﻮ ﻗﺎﻝ‪ :‬ﺃﺷﻬ ‪‬ﺪ ﺑﺎﻟﻠﱠ ِﻪ ﺃﺭﺑﻊ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓﹸ ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻊ‪ ‬ﺷﻬ‪‬ﺎﺩﺍ ٍ‬ ‫ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻬ‪ ‬ﻢ ﹶﻓ ‪‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ‬ ‫ﺏ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﺷﻬﺎﺩﺍﺕ ﺇﱏ ﳌﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻛﺎﻧﺖ ﻣ ‪‬ﺮﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ‪ ﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪﺭ‪‬ﺅﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺕ ﺑِﺎﻟﻠﱠ ِﻪ ِﺇﻧ‪ ‬ﻪ ﻟﹶﻤ ‪‬ﻦ ﺍﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪ [٨ :‬ﻓﻠﻮ ﻗﺎﻟﺖ‪ :‬ﺃﺷﻬ ‪‬ﺪ ﺑﺎﻟﻠﱠ ِﻪ ﺃﺭﺑ‪‬ﻊ ﺷﻬﺎﺩﺍﺕ‬ ‫ﻦ﴾‬ ‫ﺡ ﻣِﻦ ﺫﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺳﻨ‪ ‬ﻌﺬﱢﺑ‪‬ﻬﻢ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِ‬ ‫ﺇﻧﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﺻﺮ ‪‬‬ ‫ﻦ﴾‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ [١٠١ :‬ﻓﻬﺬﺍ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ‪ ،‬ﻭﻻ ﻳﻨﺘﻘﺾ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻧ ‪‬ﺆﺗِﻬﺎ ﹶﺃ ‪‬ﺟﺮ‪‬ﻫﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِ‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ ،[٣١ :‬ﻭﻗﻮﻟ ِﻪ ج‪$ :‬ﹶﺛ ﹶ‬ ‫ﻼﹶﺛ ﹲﺔ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪ .(٤)#‬ﻓﺈﻥ ﺍﳌﺮﺗﲔ ﻫﻨﺎ ﳘﺎ‬ ‫ﻒ ﹶﻟ ‪‬ﻬﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍﺏ‬ ‫ﺍﻟﻀ‪‬ﻌﻔﺎﻥ‪ ،‬ﻭﳘﺎ ﺍﳌِﺜﻼﻥ‪ ،‬ﻭﳘﺎ ﻣِﺜﻼﻥ ﰲ ﺍﻟﻘﺪﺭ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳﻀ‪‬ﺎ ‪‬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 ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﺸﺮﻉ ﺍﻟﺜﻼﺙ ﲨﻠﺔ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶﻄﹼﻠﻘﹶﺎ ‪‬‬ ‫ﻚ ِﺇ ﹾﻥ‬ ‫ﻼﹶﺛ ﹶﺔ ﻗﹸﺮ‪ ‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨ :‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ ﴿ :‬ﻭ‪‬ﺑﻌ‪‬ﻮﹶﻟ‪‬ﺘ ‪‬ﻬﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬ﺮ ‪‬ﺩ ِﻫ ‪‬ﻦ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﹶﺃﺭ‪‬ﺍ ‪‬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﴿ :‬ﻳﹶﺄﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴﻜﹸﻮ ‪‬ﻫ ‪‬ﻦ‬ ‫ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َ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 ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫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 ،‬ﻭﺃ‪‬ﺎ 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.‬‬ ‫ﻭ‪‬ﺬﺍ 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 ﻭﻛﺴﻮ‪‬ﺎ 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 ،‬ﻓﺈ‪‬ﻢ 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 ﻋﺪ‪‬ﺎ‪ ،‬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 :‬ﺃ‪‬ﺎ ﺛﻼﺙ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ ﻷﻧﻪ ﻗﻄﻊ ﺣﻘﻪ ﻣﻦ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻫﻲ ﻻ ﺗﻨﻘﻄﻊ ﺇﻻ‬ ‫ﺑﺜﻼﺙ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻟﺜﻼﺙ ﺿﺮﻭﺭﺓ‪ .‬ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ‬ ‫ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻷﻧﻪ ﳝﻠﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻄﻠﻘﺔ ﺑﻌﻮﺽ‪ ،‬ﻓﻤﻠﻜﻬﺎ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﺍﳋﻠﻊ ﻋﻨﺪﻩ ﻃﻼﻕ‪ .‬ﺍﻟﺜﺎﻟﺚ‪:‬‬ ‫ﺃ‪‬ﺎ 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 :‬ﺃ‪‬ﺎ ﺗﻘﻊ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﻘﻊ‪ ،‬ﺑﻞ ﺗﺮﺩ ﻷ‪‬ﺎ 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 ‪$‬ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ‪.#‬‬ ‫ﻓﺄﻣﺎ ﻣﻦ ﱂ ﻳﻮﻗﻌﻬﺎ ﲨﻠﺔ‪ ،‬ﻓﺎﺣﺘﺠﻮﺍ ﺑﺄﻧﻪ ﻃﻼﻕ ﺑﺪﻋﺔ ﳏﺮﻡ‪ ،‬ﻭﺍﻟﺒﺪﻋﺔ ﻣﺮﺩﻭﺩﺓ‪ ،‬ﻭﻗﺪ‬ ‫ﺍﻋﺘﺮﻑ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ﺑﺄ‪‬ﺎ ﻟﻮ ﻛﺎﻧﺖ ﺑﺪﻋﺔ ﳏﺮﻣﺔ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﺗﺮﺩ ﻭﺗﺒﻄﻞ‪ ،‬ﻭﻟﻜﻨﻪ‬ ‫ﺍﺧﺘﺎﺭ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﲨﻊ ﺍﻟﺜﻼﺙ ﺟﺎﺋﺰ ﻏﲑ ﳏﺮﻡ‪ ،‬ﻭﺳﺘﺄﰐ ﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﺣﺘﺞ ﺑﺎﻟﻨﺺ ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻨﺺ‪ ،‬ﻓﻤﺎ ﺭﻭﺍﻩ ﻣﻌﻤﺮ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﺟﺮﻳﺞ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺍﻟﺼﻬﺒﺎﺀ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺜﻼﺙ‬ ‫ﻛﺎﻧﺖ ﲡﻌﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺇﻣﺎﺭﺓ ﻋﻤﺮ؟ ﻗﺎﻝ‬ ‫ﻧﻌﻢ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ‪$‬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 ﺃﺧﺬ‪‬ﺎ 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 ‪$‬ﺭﺍﺟﻊ ﺍﻣﺮﺃﺗﻚ ﺃﻡ ﺭﻛﺎﻧﺔ ﻭﺇﺧﻮﺗﻪ‪ #‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ‬ ‫ﱮ ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪‬‬ ‫ﻃﻠﻘﺘﻬﺎ ﺛﻼﺛﹰﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﻗﺎﻝ‪$ :‬ﻗﺪ ﻋﻠﻤﺖ ﺭﺍﺟﻌﻬﺎ‪ #‬ﻭﺗﻼ‪﴿ :‬ﻳﹶﺄﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (١٤٧٢‬ﻭﺃﲪﺪ )‪ (٣١٤/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢١٩٩‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﱐ‬ ‫ﺍﻵﺛﺎﺭ )‪ ،٣٢/٢‬ﻭﺍﳊﺎﻛﻢ )‪.(١٩٦/٢‬‬


‫‪١٦٧‬‬ ‫ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َ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 ،‬ﻷ‪‬ﺎ‬ ‫ﻟﻴﺴﺖ ﻋﻠﻰ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺳﺎﺋﺮ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺑﻴﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺕ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓﹸ ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻊ‪ ‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﻭﻗﻮﻋﻬﺎ ﲨﻠﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻌﻨﺎ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓ ‪‬‬ ‫ﺕ ﺑِﺎﷲ﴾ ]ﺍﻟﻨﻮﺭ‪:‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﺏ ﺃﹶﻥ ‪‬ﺗ ‪‬‬ ‫ﺑِﺎﷲ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٦ :‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭﺅ‪‬ﹾﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ 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 :‬ﺃ‪‬ﺎ 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 ﹶﻘﻬ‪‬ﺎ ﹶﻓ ﹶ‬ ‫ﺙ‬ ‫ﹶﻟﻪ‪ ‬ﻣِﻦ ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﺣ‪‬ﺘ ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ‪‬ﺯﻭ‪‬ﺟﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮﻩ‪] ﴾‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٠ :‬ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺜﻼ ﹸ‬ ‫ﲔ ﻣﺎ ﲨﻊ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ‪ ،‬ﻛﻤﺎ ﻻ ﳒﻤﻊ ﺑﲔ ﻣﺎ ﻓﺮ‪‬ﻕ‬ ‫ﳎﻤﻮﻋﺔﹰ‪ ،‬ﺃﻭ ﻣﻔﺮ‪‬ﻗﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻧﻔﺮ‪‬ﻕ ﺑ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭِﺇ ﹾﻥ ﹶﻃﱠﻠ ﹾﻘﺘ‪‬ﻤ ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﺃ ﹾﻥ ﺗ‪‬ﻤﺴ‪‬ﻮ ‪‬ﻫﻦ‪] ﴾‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٧ :‬ﻭﱂ‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﻥ ﹶﻃﱠﻠ ﹾﻘﺘ‪‬ﻢ ﺍﻟﻨ‪‬ﺴﺎ َﺀ ﻣ‪‬ﺎ ﻟﹶﻢ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ‪‬ﻫﻦ‪ ﴾‬ﺍﻵﻳﺔ‪ ،‬ﻭﱂ ﻳﻔﺮﻕ‬ ‫ﻳﻔﺮﻕ ﻭﻗﺎﻝ‪﴿ :‬ﻻ ﺟ‪‬ﻨﹶﺎ ‪‬‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤١ :‬ﻭﻗﺎﻝ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪ ‬ﻮﹾﺍ ِﺇﺫﹶﺍ‬ ‫ﻉ ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺕ ﻣﺘ‪‬ﺎ ‪‬‬ ‫ﻭﻗﺎﻝ‪﴿ :‬ﻭ‪‬ﻟ ﹾﻠ ‪‬ﻤ ﹶﻄﱠﻠﻘﹶﺎ ِ‬ ‫ﺤﺘ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫‪‬ﻧ ﹶﻜ ‪‬‬ ‫ﺕ ﹸﺛﻢ‪ ‬ﹶﻃﹼﻠ ﹾﻘ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ‪‬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 ﺃﻣﻨ‪‬ﺎ 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 :‬ﻷ‪‬ﻢ 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 ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻋﻜﺮﻣﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶﻄﹼﻠﻘﹶﺎ ‪‬‬ ‫ﺍﻵﻳﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﺫﺍ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﺮﺟﻌﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﻓﻨﺴﺦ‬ ‫ﻼﻕ‪ ‬ﻣ ‪‬ﺮﺗ‪‬ﺎﻥ﴾)‪] (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 ﺃ‪‬ﻢ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﻟﺘﺄﻛﻴﺪ‪ .‬ﻭﻻ‬ ‫ﻳ‪‬ﺮﻳﺪﻭﻥ ﺑﻪ ﺍﻟﺜﻼﺙﹶ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺯﻣﺎﻧﻪ ﺃﻣﻮﺭﹰﺍ ﻇﻬﺮﺕ‪ ،‬ﻭﺃﺣﻮﺍ ﹰﻻ‬ ‫ﺗﻐﻴ‪‬ﺮﺕ‪ ،‬ﻣﻨﻊ ﻣﻦ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﺃﻟﺰﻣﻬﻢ ﺍﻟﺜﻼﺙ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ ﻋﺎﺩﺗ‪‬ﻬﻢ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺙ ﲨﻠﺔ‪ ،‬ﻭﺗﺘﺎ‪‬ﻳﻌ‪‬ﻮﺍ‬ ‫ﻕ ﺍﻟﺜﻼ ﹶ‬ ‫ﻉ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﰒ ﻳﺪﻋﻬﺎ ﺣﱴ ﺗﻨﻘﻀ ‪‬ﻰ ﻋﺪﺗ‪‬ﻬﺎ‪ ،‬ﰒ ﺍﻋﺘﺎﺩﻭﺍ ﺍﻟﻄﻼ ‪‬‬ ‫ﺇﻳﻘﺎ ‪‬‬ ‫ﻕ ﺍﻟﺬﻯ ﻳ‪‬ﻮﻗﻌﻪ ﺍﳌﻄﻠﻖ ﺍﻵﻥ ﺛﻼﺛﹰﺎ ﻳ‪‬ﻮﻗِﻌ ‪‬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 ﺣ‪‬ﺠﺔ ﺇﻻ ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺃﻭ ﻓﻌﻠﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ‬ ‫ﺍﻟﺜﻼ ﹶ‬ ‫ﺑﻪ ﻓﺄﻗ ‪‬ﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ 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 ‪‬ﻳﹾﺜﺒ‪‬ﺖ‪ ‬ﻋﻨﻪ ﻏﲑﻩ ﻣﺎ‬ ‫ﻓﺈﻧ‪‬ﻬﻢ ﺃﻋﻠ ‪‬ﻢ ﺑﺴﻨﺘﻪ‪ ،‬ﻓﻨﻈﺮﻧﺎ ﻓﺈﺫﺍ ﺍﻟﺜﺎﺑ ‪‬‬ ‫ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺳﻠﻤﺔ ﺍﺑﻦ ﻛﹸﻬﻴﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﺯﻳ ‪‬ﺪ ﺑﻦ ﻭﻫﺐ‪ ،‬ﺃﻧﻪ‬ ‫ﺖ ﺍﻣﺮﺃﺗ‪‬ﻚ؟ ﻓﻘﺎﻝ‪:‬‬ ‫ﺭ‪ِ‬ﻓ ‪‬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 ‪‬‬ ‫ﺳﺎِﺋﺮ‪‬ﻫﻦ ﺑ ‪‬‬ ‫ﲔ ﻧﺴﺎﺋﻚ)‪.(٢‬‬ ‫ﻭﺭﻭﻯ ﻭﻛﻴﻊ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑ‪‬ﺮﻗﺎﻥ‪ ،‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰉ ﳛﲕ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟ ﹲﻞ‬ ‫ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺑﺎ‪‬ﻧ ‪‬‬ ‫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 ﺗ‪‬ﺤ ‪‬ﺮﻣ‪‬ﻬﺎ‬ ‫ﺖ ﺍﻣﺮﺃﺗﻰ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺛﻼ ﹲ‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟ ﹲﻞ ﻻﺑ ِﻦ ﻋﺒﺎﺱ‪ :‬ﻃﻠﻘ ‪‬‬ ‫)‪(١‬‬ ‫ﻋﻠﻴﻚ‪ ،‬ﻭﺑﻘﻴﺘ‪‬ﻬﺎ ﻋﻠﻴﻚ‪ِ ،‬ﻭﺯ‪‬ﺭ‪ ،‬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 ﺗ‪‬ﺒﻴﻨﻬﺎ ﻣﻨﻚ‪ ،‬ﻭﺳﺎﺋﹸﺮﻫﻦ ﻋ‪‬ﺪﻭﺍﻥ)‪.(٢‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ‪$‬ﺳﻨﻨﻪ‪ ،#‬ﻋﻦ ﳏﻤﺪ ﺍﺑﻦ ﺇﻳﺎﺱ‪ ،‬ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﺎ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻋﺒﺪ‬ ‫ﺤﻞﱡ ﻟﻪ‬ ‫ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﺳ‪ِ‬ﺌﻠﹸﻮﺍ ﻋﻦ ﺍﻟﺒِﻜﺮ ﻳ‪‬ﻄﱢﻠﻘﹸﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﹶﻓ ﹸﻜﻠﱡﻬﻢ ﻗﺎﻝ‪ :‬ﻻ ‪‬ﺗ ِ‬ ‫ﺣﱴ ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ﺯﻭﺟﹰﺎ ﻏﲑ‪‬ﻩ)‪.(٣‬‬ ‫ﺙ ﲨﻠﺔﹰ‪ ،‬ﻭﻟﻮ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﻤﺎ ﺗﺴﻤﻌﻮﻥ ﻗﺪ ﺃﻭﻗﻌﻮﺍ ﺍﻟﺜﻼ ﹶ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻓﻬﺆﻻﺀ ﺃﺻﺤﺎ ‪‬‬ ‫ﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﺇﻻ ﻋﻤﺮ ﺍﶈﺪ‪‬ﺙ ﺍﳌﹸ ﹾﻠ ‪‬ﻬﻢ‪ ‬ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻟﻜﻔﻰ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻈﻦ ﺑﻪ ﺗﻐﻴ ‪‬ﲑ ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﻨﱮ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ‬ ‫ج ﻣِﻦ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ‪ ،‬ﻓﻴﺠﻌﻠﻪ ﳏﺮ‪‬ﻣﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻀﻤ‪‬ﻦ ﲢﺮ ‪‬ﱘ ﻓﺮﺝ ﺍﳌﺮﺃﻩ ﻋﻠﻰ ﻣﻦ ‪‬ﺗ ‪‬‬ ‫ﺤﻞﱡ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﻋﻤﺮ‪ ،‬ﳌﺎ ﺃﻗﺮ‪‬ﻩ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻼ ﻋﻦ ﺃﻥ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺑﺎﺣﺘﻪ ﳌﻦ ﻻ ‪‬ﺗ ِ‬ ‫ﺙ ﻭﺍﺣﺪ ﹲﺓ ﱂ‬ ‫ﻳ‪‬ﻮﺍﻓﻘﻮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﻨ ‪‬ﺪ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺣﺠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺍﻟﺜﻼ ﹶ‬ ‫‪‬ﻳﺨ‪‬ﺎِﻟﻔﹾﻬﺎ‪ .‬ﻭﻳ‪‬ﻔﱴ ﺑﻐﲑﻫﺎ ﻣﻮﺍﻓﻘ ﹰﺔ ﻟﻌﻤﺮ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﳐﺎﻟﻔﺘﻪ ﻟﻪ ﰲ ﺍﻟ ‪‬ﻌﻮ‪‬ﻝ‪ ،‬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 ﻭﺗ‪‬ﻮﻓﱢﻰ ﻭﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﱂ‬ ‫ﻭﺷﺮﻋﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺘﻘﺮﹰﺍ ﻣِﻦ ﺷﺮﻳﻌﺘﻪ ﺃﻥ ﺍﻟﺜﻼ ﹶ‬ ‫ﺤ ‪‬ﺮﻣ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻮﺍﺏ ﻓﻴﻪ‪ ،‬ﻭﻳ‪‬ﻮﻓﱠﻖ ﻟﻪ ‪‬ﻣ ‪‬ﻦ ﺑﻌﺪﻫﻢ‪،‬‬ ‫ﻒ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻌﻠﻤﻪ ‪‬ﻣ ‪‬ﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﱂ ﻳ‪ ‬‬ ‫ﺨ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﻭﻳﺮﻭﻯ ﺣ ‪‬ﱪ ﺍﻷﻣﺔ ﻭﻓﻘﻴﻬ‪‬ﻬﺎ ﺧ ‪‬ﱪ ﻛﻮ ِﻥ ﺍﻟﺜﻼﺙ ﻭﺍﺣﺪﺓ ﻭﻳ‪‬ﺨﺎﻟﻔﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺜﻼﺙ‪ :‬ﺍﻟﺘﺤﺎﻛﹸﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻏﲑﻫﺎ ﺇﱃ ﻣﻦ ﺃﻗﺴﻢ ﺍﻟﻠﱠﻪ‬ ‫ﺠ ‪‬ﺮ ﺑﻴﻨﻨﺎ‪ ،‬ﰒ ﻧ‪‬ﺮﺿﻰ‬ ‫ﺤ ﱢﻜﻤ‪‬ﻪ 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 ‫ﲝ‪‬ﻜﻤِﻪ‪ ،‬ﻭﻻ ﻳﻠﺤﻘﹸﻨﺎ ﻓﻴﻪ ﺣﺮﺝ‪ ،‬ﻭﻧﺴﻠﱢﻢ ﻟﻪ ﺗﺴﻠﻴﻤﹰﺎ ﻻ ﺇﱃ ﻏﲑﻩ ﻛﺎﺋﻨﹰﺎ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ‬ ‫ﻚ ﻓﻴﻪ ﻋﻠﻰ ﺣ‪‬ﻜﻢ‪ ،‬ﻓﻬﻮ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﺧﻼﻓﹸﻪ‪،‬‬ ‫ﺃﻥ ﺗ‪‬ﺠ ِ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 ﻭﺑﺪ‪‬ﻭﻧﻪ‪ ،‬ﻭﳓﻦ ﻧ‪‬ﻨﺎﻇﺮﻛﻢ 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 ﻓﻌ‪‬ﺮﺿﺔ ﻟﻠﱰﺍﻉ‪ ،‬ﻭﻏﺎﻳﺘ‪‬ﻪ ﺃﻥ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪،‬ﺃﻭ ﺇﲨﺎﻋﹰﺎ ﻣﺘﻴﻘﱠﻨﹰﺎ ﻻ ﺷ ‪‬‬ ‫ﻳﻜﻮﻥ ﺳﺎﺋ ﹶﻎ ﺍﻻﺗ‪‬ﺒﺎﻉ ﻻ ﻻﺯﻣﻪ‪ ،‬ﻓﻠﺘﻜﻦ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺳﻠﻔﹰﺎ ﻟﻨﺎ ﻋﻨﺪﻛﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫﴿ﻓﺈ ﹾﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﰲ ﺷ‪‬ﻰ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٥٩ :‬ﻓﻘﺪ ﺗﻨﺎﺯﻋﻨﺎ ﳓﻦ ﻭﺃﻧﺘﻢ‬ ‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﻼ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺭﺩ‪‬ﻫﺎ ﺇﱃ ﻏﲑ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﺳﻴﺄﺗﻰ ﺃﻧﻨﺎ ﺃﺣ ‪‬ﻖ‬ ‫ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﺳﻌ ‪‬ﺪ ‪‬ﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﺐ ﺃ‪‬ﺎ ﻣﺴﺄﻟﺔ ﻧﺰﺍﻉ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ‬ ‫ﺃﻣ‪‬ﺎ ﻣﻨﻌ‪‬ﻜﻢ 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 ﻭﳏﺮ‪‬ﻣﻪ‪ ،‬ﻛﻤﺎ ﻻ‬ ‫ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﲤﺴﻜﺘﻢ ﺑﻪ ﺇﻃﻼ ‪‬‬ ‫ﻕ ﺍﳌﻮﻃﻮﺀﺓ ﰲ ﻃﻬﺮﻫﺎ‪ ،‬ﻭﻣﺎ ‪‬ﻣﹶﺜﹸﻠﻜﹸﻢ ﰲ ﺫﻟﻚ ﺇﻻ ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ‬ ‫ﻕ ﺍﳊﺎﺋﺾ‪ ،‬ﻭﻃﻼ ‪‬‬ ‫ﻳﺪﺧﻞ ﲢﺘ‪‬ﻪ 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 ﺗ‪‬ﺤﻤ‪‬ﻠﻮﻩ ﻣﺎ ﻻ ﻳ‪‬ﻄﻴﻘﻪ‪ ،‬ﻭﺇﳕﺎ ﺩ ﱠﻝ ﻋﻠﻰ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﳌﹸﺒﻴ‪ ‬ﻦ ﻋﻦ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟ ﱠﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺣ‪‬ﻼﻟﹶﻪ 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 ﺑﻴﻨﻨ‪‬ﺎ ﻭﺑﻴﻨ‪‬ﻜﻢ‪ ،‬ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﲤﺴﻜﺘﻢ‬ ‫ﳌﺪﺧﻮﻝ ‪‬ﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺁﺧ ‪‬ﺮ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻫﺬﺍ ﻛﺘﺎ ‪‬‬ ‫ﺑﻪ ﺃﻟﻔﺎﻅ ﻣﻄﻠﻘﺔ ﻗﻴ‪‬ﺪﺗ‪‬ﻬﺎ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺑﻴﻨﺖ ﺷﺮﻭﻃﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﺑﺄﻥ ﺍﳌﻼ ِﻋ ‪‬ﻦ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ ﲝﻀﺮﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻤﺎ ﺃﺻﺤ‪‬ﻪ‬ ‫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 ﻟﻌﺎ‪‬ﻤﺎ ﻭﺇﻥ ﱂ ﻳﻔﺮ‪‬ﻕ ﺍﳊﺎﻛﻢ‪ ،‬ﻛﻤﺎ‬ ‫ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻟﹸﻪ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﺃﻭ ﻋ‪‬ﻘﻴ ‪‬‬ ‫ﻳﻘﻮﻟﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ‪ ،‬ﻓﺎﻻﺳﺘﺪﻻ ﹸﻝ ﺑﻪ ﺑﺎﻃﻞ‪ ،‬ﻷﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﺣﻴﻨﺌﺬ‬


‫‪١٧٥‬‬ ‫ﻟﻐﻮ ﱂ ﻳﻔﺪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳑﻦ ﻳ‪‬ﻮﻗﻒ 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 ،‬ﻭﻣﻘﺮ‪‬ﺭ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻏﺎﻳﺘ‪‬ﻪ ﺃﻥ ﻳ‪‬ﺤﺮ‪‬ﻣﻬﺎ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﺎﻟﻄﻼ ‪‬‬ ‫ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ‪ ،‬ﻭﻓﺮﻗﺔ ﺍﻟﻠﻌﺎﻥ ﲢﺮ‪‬ﻣﻬﺎ 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 ‫ﻣﺘﻤﺴ‪‬ﻜﻮﻥ 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 ِﻘﺮ‪‬ﻭﻥ ﳌﺎ ﺃﻗﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ج‪ ،‬ﻣﻨﻜﺮﻭﻥ ﳌﺎ ﺃﻧﻜﺮﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻼ ﻃﻠﱠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﹰﺎ‬ ‫ﺴﻴ‪‬ﻠﺔ‪،#‬‬ ‫ﻕ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﻓﺘﺰﻭ‪‬ﺟﺖ‪ ،‬ﹶﻓﺴ‪ِ‬ﺌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻫﻞ ﲢﻞ ﻟﻠﺰﻭﺝ؟ ﻗﺎﻝ‪$ :‬ﻻ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺬﹸﻭ ‪‬‬ ‫ﻓﻬﺬﺍ ﻻ ﻧ‪‬ﻨﺎ ِﺯﻋ‪‬ﻜﻢ 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 ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ‪‬ﻳﻘﺎﻝ‪ :‬ﻓﻌ ﹶﻞ ﺫﻟﻚ‬ ‫ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺛﻼﺛﹰﺎ ﺇﻻ ﻣﻦ ﻓﻌﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺮ ﹰﺓ ﺑﻌﺪ ﻣﺮﺓِ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﻘﻮ ﹸﻝ ﰲ ﻟﻐﺎﺕ ﺍﻷﻣﻢ‬ ‫ﻋِﺮ‪‬ﻢ ﻭﻋﺠﻤِﻬﻢ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻗﺬﻓﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺷﺘﻤﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺳﻠﱠﻢ ﻋﻠﻴﻪ ﺛﻼﺛﹰﺎ‪.‬‬ ‫ﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‪ ،‬ﹶﻓ ِﻤ ‪‬ﻦ ﺍﻟﻌﺠﺐ ﺍﻟﻌ‪‬ﺠﺎﺏ‪ ،‬ﻓﺈﻧﻜﻢ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ‬ ‫ﻁ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜِﺴﻮﺓ‬ ‫ﻼ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﻫﻮ ﺳﻘﻮ ﹸ‬ ‫ﺧﺎﻟﻔﺘ‪‬ﻤﻮﻩ ﻓﻴﻤﺎ ﻫﻮ ﺻﺮﻳ ‪‬ﺢ ﻓﻴﻪ ﻻ ﻳﻘﺒ ﹸﻞ ﺗﺄﻭﻳ ﹰ‬ ‫ﻟﻠﺒﺎﺋﻦ ﻣﻊ ﺻﺤﺘﻪ ﻭﺻﺮﺍﺣﺘﻪ‪ ،‬ﻭﻋﺪﻡ ﻣﺎ ﻳ‪‬ﻌﺎ ِﺭﺿ‪‬ﻪ ﻣﻘﺎﻭﻣﹰﺎ ﻟﻪ‪ ،‬ﻭﲤﺴﻜﺘ‪‬ﻢ ﺑﻪ ﻓﻴﻤﺎ ﻫﻮ ﳎﻤﻞ‪،‬‬ ‫ﺑﻞ ﺑﻴﺎﻧ‪‬ﻪ ﰲ ﻧﻔﺲ ﺍﳊﺪﻳﺚ ﳑﺎ ﻳ‪‬ﺒ ِﻄﻞﹸ ﺗﻌﻠﱡﻘﻜﻢ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻪ‪ :‬ﻃﻠﱠﻘﻬﺎ ﺛﻼﺛﹰﺎ ﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ‬ ‫ﲨﻌﻬﺎ‪ ،‬ﺑﻞ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻛﻴﻒ ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺢ‪ #‬ﰲ ﺧﱪﻫﺎ ﻧﻔﺴِﻪ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ‬ ‫ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋ‪‬ﺘﺒﺔ‪ ،‬ﺃﻥ ﺯﻭﺟ‪‬ﻬﺎ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ ﺑﺘﻄﻠﻴﻘ ٍﺔ ﻛﺎﻧﺖ ﺑ‪‬ﻘﻴﺖ ﳍﺎ ﻣِﻦ‬ ‫ﺙ ﺗﻄﻠﻴﻘﺎﺕ)‪ ،ٍ(١‬ﻭﻫﻮ ﺳﻨﺪ‬ ‫ﻃﻼﻗِﻬﺎ)‪ (١‬ﻭﰱ ﻟﻔﻆ ﰲ ‪$‬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 ﻋ‪‬ﺒﺎﺩﺓ ﺑ ِﻦ ﺍﻟﺼﺎﻣﺖ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻓﺨﱪ ﰲ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﲝﺪﻳ ِ‬ ‫ﻏﺎﻳﺔ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻷﻥ ﰲ ﻃﺮﻳﻘﻪ ﳛﲕ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻮﺻ‪‬ﺎﰱ‪ ،‬ﻋﻦ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺿﻌﻴﻒ‪ ،‬ﻋﻦ ﻫﺎﻟﻚ‪ ،‬ﻋﻦ ﳎﻬﻮﻝ‪ ،‬ﰒ ﺍﻟﺬﻯ ﻳﺪﻝﱡ ﻋﻠﻰ ﻛﺬﺑﻪ‬ ‫ﻭﺑ‪‬ﻄﻼﻧﻪ‪ ،‬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 ﻃﻠﻘﺘ‪‬ﻬﺎ ﺛﻼﺛﹰﺎ ﺃﻛﺎﻧﺖ ‪‬ﺗ ِ‬ ‫ﻓﻴﻪ‪ :‬ﻓﻘﻠ ‪‬‬ ‫ﺷﻌﻴﺐ ﺑﻦ ﺯ‪‬ﺭﻳﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺎﻣﻰ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻠﺒﻪ ﻓﻴﻘﻮ ﹸﻝ‪ :‬ﺯ‪‬ﺭﻳﻖ 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 ﻳ‪‬ﻌﻘﻞ ﲨﻌ‪‬ﻪ‪.‬‬ ‫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 ﺍ‪‬ﻬﻮﻝ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌﺮﻑ ﺣﺎﻟﻪ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﺪﺭﻯ 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 ﺍ‪‬ﻬﻮ ﹸﻝ ﺭﻭﺍﻳﺔ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ‬ ‫ﺚ ﺍﳌﻀﻄﺮ ‪‬‬ ‫ﻛﻴﻒ ﻳ‪‬ﻘﺪ‪‬ﻡ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﺟﺮﻳﺞ ﻟِﺠﻬﺎﻟﺔ ﺑﻌﺾ ﺑﲎ ﺃﰉ ﺭﺍﻓﻊ‪ ،‬ﻫﺬﺍ ﻭﺃﻭﻻﺩ‪‬ﻩ ﺗﺎﺑﻌﻴﻮﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺃﺷﻬﺮ‪‬ﻫﻢ‪،‬‬ ‫ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﺟ‪‬ﺮﻳﺞ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻳﻘﺒ ﹸﻞ ﺭﻭﺍﻳ ﹶﺔ ﺍ‪‬ﻬﻮﻝ‪ ،‬ﺃﻭ‬ ‫=‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٤٠) (١٤٨٠‬‬ ‫)‪ (٢‬ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪ :‬ﺻﺪﻭﻕ ﳜﻄﺊ‪.‬‬


‫‪١٧٧‬‬ ‫ﻳﻘﻮ ﹸﻝ‪ :‬ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻌﺪﻝ ﻋﻨﻪ ﺗﻌﺪﻳ ﹲﻞ ﻟﻪ‪ ،‬ﻓﻬﺬﺍ ﺣﺠ ﹲﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻀ ‪‬ﻌﻔﹶﻪ ﻭﻳ‪ ‬ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻴﻪ ﺭﻭﺍﻳ ﹶﺔ‬ ‫ﻣﻦ ﻫﻮ ﻣﺜﻠﹸﻪ ﰲ ﺍﳉﻬﺎﻟﺔ‪ ،‬ﺃﻭ ﺃﺷﺪ‪ ،‬ﻓﻜﻼﱠ‪ ،‬ﻓﻐﺎﻳ ﹸﺔ ﺍﻷﻣﺮ ﺃﻥ ﺗﺘﺴﺎﻗﹶﻂ ﺭﻭﺍﻳﺘﺎ ﻫﺬﻳﻦ ﺍ‪‬ﻬﻮﻟﲔ‪،‬‬ ‫‪‬ﻳ ‪‬ﻌﺪ‪‬ﻝ 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 ﻭﻏﲑ‪‬ﻩ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻥ‬ ‫ﺡ ﺍﻷ ‪‬ﻭﻝِ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﺪﺙ‬ ‫ﺐ ﻋﻠﻰ ﺯﻭﺟِﻬﺎ ﺃﰉ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﺎﻟﻨ‪‬ﻜﺎ ِ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭ ‪‬ﺩ ﺯﻳﻨ ‪‬‬ ‫)‪(٣‬‬ ‫ﺷﻴﺌﹰﺎ)‪ .(٢‬ﻭﺃﻣﺎ ﺩﺍﻭ ‪‬ﺩ ﺑﻦ ﺍﳊﹸﺼﲔ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻓﻠﻢ ﺗﺰﻝ ﺍﻷﺋﻤﺔ ﲢﺘ ‪‬ﺞ ﺑﻪ ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺠ‪‬ﻮﺍ ﺑﻪ‬ ‫ﺠ ‪‬ﺰ ‪‬ﻡ ﺑﻪ ﻣِﻦ ﺗﻘﺪﻳﺮﻫﺎ ﲞﻤﺴﺔ ﺃﻭﺳ‪‬ﻖ ﺃﻭ ﺩﻭﻧ‪‬ﻬﺎ ﻣﻊ‬ ‫ﰲ ﺣﺪﻳﺚ ﺍﻟ ‪‬ﻌﺮ‪‬ﺍﻳﺎ 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 ﻗﺪﺣﺘ‪‬ﻢ ﰲ ﻋﻜﺮﻣﺔ ﻭﻟﻌﻠﻜﻢ ﻓﺎﻋِﻠﻮﻥ ﺟﺎﺀﻛﻢ‬ ‫ﻣﺎ ﻻ ِﻗ‪‬ﺒ ﹶﻞ ﻟﻜﹸﻢ ﺑﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻴﻤﺎ ﺍﺣﺘﺠﺠﺘ‪‬ﻢ ﺑﻪ ﺃﻧﺘ‪‬ﻢ 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 ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻋ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ‪ ،‬ﻭﻣﺎ ﺿ ‪‬ﺮ ﺫﻟﻚ ﺍﳊﺪﻳ ﹶ‬ ‫ﺚ ‪‬ﻳ‪‬ﻨ 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 ﺻﺤ‪‬ﺢ 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 .‬ﺇﺣﺪﺍﻫ‪‬ﻬﻤﺎ‪ :‬ﺗ‪‬ﻮﺍﻓﻖ 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 ِ‬ ‫ﺗ‪‬ﺨﺎﻟﻔﻪ‪ ،‬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 ،‬ﻛﻔﻴﺘ‪‬ﻤﻮﻧﺎ ﻣﺆﻭﻧﺔ ﺍﳉﻮﺍ ِ‬ ‫ﺏ‪ .‬ﺇﻥ ﻗﻠﺘ‪‬ﻢ‪:‬‬ ‫ﺍﻷﺧ ﹸﺬ ﺑﺮﺃﻳﻪ‪ ،‬ﺃﹶﺭﻳﻨﺎﻛﹸﻢ ﻣِﻦ ﺗﻨﺎﻗﻀﻜﻢ ﻣﺎ ﻻ ﺣِﻴﻠﺔ ﻟﻜﻢ ﰲ ﺩﻓﻌﻪ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻧﻔﺴِﻪ‪ ،‬ﻓﺈﻧﻪ ﺭﻭﻯ ﺣﺪﻳﺚ ﺑ‪‬ﺮﻳﺮﺓ ﻭﲣﻴﲑﻫﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﻴﻌ‪‬ﻬﺎ ﻃﻼﻗﺎﹰ‪ ،‬ﻭﺭﺃﻯ ﺧﻼﻓﹶﻪ‪ ،‬ﻭﺃﻥ ﺑﻴ ‪‬ﻊ‬ ‫ﺑﺎﻷﻣﺔ ﻃﻼﻗﹸﻬﺎ‪ ،‬ﻓﺄﺧﺬﺗ‪‬ﻢ ﻭﺃﺻﺒﺘ‪‬ﻢ ﺑِﺮﻭﺍﻳﺘﻪ‪ ،‬ﻭﺗﺮﻛﺘﻢ ﺭﺃﻳﻪ‪ ،‬ﻓﻬﻼ ﻓﻌﻠﺘ‪‬ﻢ 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 ﻣ‪‬ﻌﺎﺭِﺽ 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 ،‬ﻓﺄﺧﺬﺗ‪‬ﻢ‬ ‫ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺣﺪﻳ ﹶ‬ ‫ﺑﺮﻭﺍﻳﺘﻪ‪ ،‬ﻭﺗﺮﻛﺘ‪‬ﻢ ﻓﺘﻮﺍﻩ‪ .‬ﻭﻟﻮ ﺗﺘﺒﻌﻨﺎ ﻣﺎ ﺃﺧﺬﺗ‪‬ﻢ ﻓﻴﻪ ﺑﺮﻭﺍﻳ ِﺔ ﺍﻟﺼﺤﺎﰉ ﺩﻭ ﹶﻥ ﻓﺘﻮﺍﻩ‪ ،‬ﻟﻄﺎﻝ‪.‬‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺩﻋﻮﺍﻛﻢ ﻧﺴﺦ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻤﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻣﻌﺎﺭﺽ ﻣ‪‬ﻘﺎﻭﻡ 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 ﺍﻟﺮ‪‬ﺟﻞ ﻛﺎﻥ ‪‬ﻳ ﹶﻄﻠﱢ ‪‬ﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻳ‪‬ﺮﺍﺟﻌﻬﺎ 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 ﻳ‪‬ﻌﺎﺭﺽ 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 ﻳﺮﺩ‪‬ﻩ‪ ،‬ﻓﺈ ﱠﻥ ﻫﺬﺍ‬ ‫ﻭﻣﻘﺼﻮﺩ‪‬ﻩ ﺍﻟﺘﺄﻛﻴﺪ ﲟﺎ ﺑﻌﺪ ﺍﻷﻭﻝ‪ ،‬ﻓﺴﻴﺎ ‪‬‬ ‫ﻒ ﻋﻠﻰ ﻋﻬﺪﻩ ﻭﻋﻬ ِﺪ‬ ‫ﺚ ﻋﻠﻴﻪ ﻻ ﻳﺘﻐ ‪‬ﲑ ﺑﻮﻓﺎ ِﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻻ ﳜﺘِﻠ ‪‬‬ ‫ﺍﻟﺬﻯ ﺃﻭ‪‬ﻟﺘﻢ ﺍﳊﺪﻳ ﹶ‬ ‫ﻕ ﺑﲔ ‪‬ﺑ ‪‬ﺮ ﻭﻓﺎﺟﺮ‪،‬‬ ‫ﺧ‪‬ﻠﻔﺎﺋﻪ‪ ،‬ﻭ ‪‬ﻫﹸﻠﻢ‪ ‬ﺟﺮﹰﺍ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻣﻦ ﻳﻨﻮﻳﻪ ﰲ ﻗﺼﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻻ ‪‬ﻳ ﹶﻔﺮ‪ ‬‬ ‫ﻭﺻﺎﺩﻕ ﻭﻛﺎﺫﺏ‪ ،‬ﺑﻞ ﻳﺮﺩ‪‬ﻩ ﺇﱃ ﻧﻴﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣ‪‬ﻦ ﻻ ﻳﻘﺒﻠﻪ ﰲ ﺍﳊﻜﻢ ﻻ ﻳﻘﺒﻠﹸﻪ ﻣﻄﻠﻘﹰﺎ ﺑ‪‬ﺮﹰﺍ‬ ‫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 ﺣﺒﻴﺒ‪‬ﻪ ﻣِﻦ ﻳﺪﻳﻪ ﻣِﻦ ﺃﻭﻝ ﻭﻫﻠﺔ‪ ،‬ﹶﻓ‪‬ﻴ ِﻌ ‪‬ﺰ ﻋﻠﻴﻪ ﺗﺪﺍﺭ‪‬ﻛﻪ‪ ،‬ﻓﺠﻌﻞ ﻟﻪ ﺃﻧﺎ ﹰﺓ ﻭﻣ‪‬ﻬﻠ ﹰﺔ ﻳﺴﺘﻌِﺘﺒ‪‬ﻪ‬ ‫ﺐ ﺍﻟﺪﺍﻋﻰ ﺇﱃ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﻳ‪‬ﺮﺍﺟﻊ ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺍﻟﺬﻯ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺮﺿﻴﻪ ﻭﻳ‪‬ﺰﻭﻝﹸ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻌﺘ ‪‬‬ ‫ﻋﻠﻴﻪ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻓﺎﺳﺘﻌﺠﻠﻮﺍ ﻓﻴﻤﺎ ﺟﻌﻞ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ﻭﻣ‪‬ﻬﻠﺔ‪ ،‬ﻭﺃﻭﻗﻌﻮﻩ ﺑﻔﻢ ﻭﺍﺣﺪ‪ ،‬ﻓﺮﺃﻯ‬ ‫ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻳﻠﺰﻣ‪‬ﻬﻢ ﻣﺎ ﺍﻟﺘﺰﻣﻮﻩ ﻋﻘﻮﺑ ﹰﺔ ﳍﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻋِﻠ ‪‬ﻢ ﺍﳌﻄﻠﱢﻖ ﺃﻥ ﺯﻭﺟﺘﻪ ﻭﺳﻜﻨﻪ‬ ‫ﻒ ﻋﻨﻬﺎ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺍﻟﻄﻼﻕ ﺍﳌﺸﺮﻭﻉ ﺍﳌﺄﺫﻭﻥ‬ ‫ﲢﺮ‪‬ﻡ ﻋﻠﻴﻪ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﲜﻤﻌﻪ ﺍﻟﺜﻼﺙﹶ‪ ،‬ﻛ ‪‬‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣِﻦ ﺗﺄﺩﻳﺐ ﻋﻤﺮ ﻟﺮﻋﻴﺘﻪ ﳌﺎ ﺃﻛﺜﺮ‪‬ﻭﺍ 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 ﻏﲑ‪‬ﻩ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺗﺄﻭﻳﻠﻜﻢ ﺍﳌﺴﺘﻜ ‪‬ﺮ ِﻩ ﺍﳌﺴﺘﺒ ‪‬ﻌ ِﺪ ﺍﻟﺬﻯ ﻻ ﺗ‪‬ﻮﺍﻓﻘﻪ ﺃﻟﻔﺎ ﹸ‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﺑﻞ ﺗﻨﺒ‪‬ﻮ ﻋﻨﻪ‪ ،‬ﻭﺗ‪‬ﻨﺎﻓﺮﻩ‪.‬‬ ‫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 ﻳ‪‬ﻄﻠﱢﻘﻮﻥ ﻭﺍﺣﺪﺓ ﻭﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﺪ ﻃﻠﱠﻖ ﺭﺟﺎ ﹲﻝ ﻧﺴﺎﺀﻫﻢ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺍﻟﻨﺎ ‪‬‬ ‫ج ﺛﻼﺛﺎﹰ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺭﺩ‪‬ﻫﺎ 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 :‬ﺇ‪‬ﻢ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﰲ ﺷﻰﺀ‬ ‫ﺇﱃ ﺃﺛﻨﺎﺀ ﺧﻼﻓﺔ ﻋﻤﺮ‪ ،‬ﻓﻄﻠﻘﻮﺍ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ‪ ،‬ﻓﻨﻤﻀﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻼﺋﻢ 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 ِ‬ ‫ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺓ 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 ﺍﻣﺮﺃﺗ‪‬ﻪ 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 ﺫﻛﺮﺗ‪‬ﻢ 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 ،‬ﻭﺃﻗﺮ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧ‪‬ﻚ ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ ﺃﻥ‬ ‫ﺝ ﳌﻦ ﻫﻮ ﻋﻠﻴﻪ‬ ‫ﻳﺴﺘ ِﻤ ‪‬ﺮ ﻫﺬﺍ ﺍﳉﻌ ﹸﻞ ﺍﳊﺮﺍﻡ ﺍﳌﺘﻀﻤ‪‬ﻦ ﻟﺘﻐﻴﲑ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ‪‬ﻭﺩِﻳﻨﻪ‪ ،‬ﻭﺇﺑﺎﺣﺔ ﺍﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﺣﺮﺍﻡ‪ ،‬ﻭﲢﺮﳝ‪‬ﻪ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻋﻠﻴﻪ ﺣﻼ ﹲﻝ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﺧﲑ ﺍﳋﻠﻒ‪،‬‬ ‫ﺐ‬ ‫ﻭﻫﻢ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻮﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻪ ﻫﻮ‪ ،‬ﻭﺍﻟﻮﺣﻰ ‪‬ﻳ‪‬ﻨ ِﺰﻝﹸ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ‪‬ﻳ ِﻘﺮ‪‬ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬‬ ‫ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﻜﻦ ﻳﻌﻠﻤ‪‬ﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻳﻌﻠﻤﻮﻧﻪ‪ ،‬ﻭﻳ‪‬ﺒﺪ‪‬ﻟﻮﻥ ﺩﻳﻨ‪‬ﻪ ﻭﺷﺮﻋ‪‬ﻪ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻳﻌﻠ ‪‬ﻢ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺣﻴﻪ ﺇﱃ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻤﻪ 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 ﻳ‪‬ﻐﻴ‪‬ﺮ 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 ﺑﺎﻟﺼ‪‬ﻮﺍﺏ‪ ،‬ﻓﻬﻞ ﰲ ﺍﳉﻬﻞ‬ ‫ﻣِﻦ ﺧﻼﻓﺔ ﻋﻤﺮ‪ ،‬ﺣﱴ ﺭﺃﻱ ﺑﻌﺪ ﺫﻟﻚ ﺑﺮﺃﻳﻪ ﺃﻥ ﻳ‪‬ﻠ ِﺰ ‪‬ﻡ ﺍﻟﻨﺎ ‪‬‬ ‫ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻧ‪‬ﻮﺍ ﻋﻠﻴﻬﻢ ﰲ ﻋﻬﺪ ﻧﺒﻴﻬﻢ ﻭﺧﻠﻔﺎﺋﻪ ﺃﻗﺒ ‪‬ﺢ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺗ‪‬ﺎﻟﱢﻠ ِ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 ‪‬ﻴﺄ‪‬ﺎ‪ ،‬ﻟﻜﺎﻥ ﺃﻗﻮﻯ ﻟِﺸﺄ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻭﺍﻷﺟﻮﺑﺔ‪.‬‬ ‫ﺏ ﻟﻠﺠﻤﻬﻮﺭ‪،‬‬ ‫ﺼﺐٍ‪ ،‬ﻭﻻ ﻫﻴ‪‬ﺎ ٍ‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻟﻴﺲ ﺍﻟﺘﺤﺎﻛﹸﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻣﻘﻠﱢﺪ ﻣﺘﻌ ‪‬‬ ‫ﺏ ﰲ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﺤﺎﻛﹸﻢ ﻓﻴﻬﺎ ﺇﱃ ﺭﺍﺳ ٍﺦ ﰲ‬ ‫ﻭﻻ ﻣﺴﺘﻮﺣِﺶ ﻣِﻦ ﺍﻟﺘﻔﺮ‪‬ﺩ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺐ ﺑﻨﻴﻠﻪ ِﺫﺭ‪‬ﺍﻋ‪‬ﻪ‪ ،‬ﻭﻓﺮ‪‬ﻕ ﺑﲔ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺗﻠﻘﱠﻰ‬ ‫ﺍﻟﻌﻠﻢ ﻗﺪ ﻃﺎﻝ ﻓﻴﻪ ﺑﺎﻋ‪‬ﻪ‪ ،‬ﻭﺭﺣ‪ ‬‬ ‫ﻑ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﻗﺎﻡ ﻓﻴﻬﺎ ﺑﺎﻟﻮﺍﺟﺐِ‪ ،‬ﻭﺑﺎﺷﺮ ﻗﻠﺒ‪‬ﻪ‬ ‫ﺍﻷﺣﻜﺎ ‪‬ﻡ ﻣِﻦ ﻧﻔﺲ ﻣِﺸﻜﺎﺓ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻋﺮ ‪‬‬ ‫ﺃﺳﺮﺍ ‪‬ﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ِﺣ ﹶﻜﻤ‪‬ﻬﺎ ﺍﻟﺒﺎ ِﻫﺮ‪‬ﺓ‪ ،‬ﻭﻣﺎ ﺗﻀﻤ‪‬ﻨﺘﻪ ﻣِﻦ ﺍﳌﺼﺎﱀ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺧﺎﺽ ﰲ‬ ‫ﺠﺠ‪‬ﻬﺎ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥﹸ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻀﺎﻳﻖ ﻟﹸﺠﺠﻬﺎ‪ ،‬ﻭﺍﺳﺘﻮﰱ ﻣِﻦ ﺍﳉﺎﻧﺒﲔ ‪‬ﺣ ‪‬‬ ‫ﺍﻟﺘ‪‬ﻜﻼﻥ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﻋﻠﻴﻨﺎ ﺍﻷﺣﺎﺩﻳﺚﹸ‪ ،‬ﻧﻈﺮﻧﺎ ﻓﻴﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻓﻨﻌﻢ ﻭﺍﻟﻠﱠ ِﻪ ﻭﺣﻴ‪‬ﻬﻼ ِﺑ‪‬ﻴ ‪‬ﺮ ِﻙ)‪ (١‬ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋِﺼﺎﺑﺔ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﺽ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﻢ‪ ‬ﹶﻓِﺈﻥﱠ ﹶﻗ ﹾﻠِﺒ ‪‬ﻰ ﹶﻻ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ِﺑ ‪‬ﻐ‪‬ﻴﺮِﻫﻢ‬ ‫ﺐ ِﻟ ‪‬ﻰ ﺍ َﻷ ‪‬ﻋﻮ‪‬ﺍ ‪‬‬ ‫ﻼ ‪‬ﺗ ﹶﻄﻠﱠ ‪‬‬ ‫ﹶﻓ ﹶ‬ ‫ﻒ ﻟﻪ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﻟﻜﻦ ﻻ ﻳﻠﻴﻖ ﺑﻜﻢ ﺃﻥ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﺷﻰﺀ‪ ،‬ﻭﺗﻜﻮﻧ‪‬ﻮﺍ ﺃﻭﻝ ﻧﺎﻓ ٍﺮ ﻋﻨﻪ‪ ،‬ﻭﳐﺎﻟ ٍ‬ ‫ﺻ ‪‬ﺢ ﻟﻜﹸﻢ ﻋﻦ‬ ‫ﱮ ج ﻋﻦ ﺃﻛﺜ ‪‬ﺮ ﻣِﻦ ﻣﺎﺋﺔ ﺃﻟﻒ ‪‬ﻋ‪‬ﻴ ٍﻦ ﹸﻛﻠﱡﻬﻢ ﻗﺪ ﺭﺁﻩ ﻭ ‪‬ﺳ ِﻤ ‪‬ﻊ ﻣﻨﻪ‪ ،‬ﻓﻬﻞ ‪‬‬ ‫ﺗ‪‬ﻮﰱ ﺍﻟﻨ ‪‬‬ ‫ﺸ ِﺮﻫِﻢ ﺍﻟﻘﻮ ﹸﻝ ﺑﻠﺰﻭﻡ‬ ‫ﺸ ِﺮ ‪‬ﻋ ‪‬‬ ‫ﺸ ِﺮ ﻋﺸﺮﻫﻢ‪ ،‬ﺃﻭ ﻋ‪‬ﺸ ِﺮ ﻋ‪ ‬‬ ‫ﺸﺮِﻫﻢ‪ ،‬ﺃﻭ ﻋ‪ ‬‬ ‫ﻫﺆﻻﺀ ﹸﻛﻠﱢﻬﻢ‪ ،‬ﺃﻭ ‪‬ﻋ ‪‬‬ ‫ﺙ ﺑﻔ ٍﻢ ﻭﺍﺣﺪ؟ ﻫﺬﺍ ﻭﻟﻮ ‪‬ﺟ ِﻬ ‪‬ﺪﺗ‪‬ﻢ ﹸﻛﻞﱢ ﺍﳉﻬﺪ ﱂ ﺗ‪‬ﻄﻴﻘﻮﺍ 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 ﻛﺎﺛﺮﻧ‪‬ﺎﻛﹸﻢ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺍﻟﺜﻼ ﹸ‬ ‫ﻑ ﺫﻟﻚ‪ ،‬ﻭﳓﻦ ﻧ‪‬ﻜﺎِﺛﺮ‪‬ﻛﻢ ﺑ ﹸﻜﻞﱢ‬ ‫ﻑ ﻣﻦ ﻧ‪ِ ‬ﻘ ﹶﻞ ﻋﻨﻪ ﺧﻼ ‪‬‬ ‫ﻋﻠﻰ ﻋﻬﺪﻫﻢ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﻟﻜﺎﻧﻮﺍ ﺃﺿﻌﺎ ‪‬‬ ‫ﺻﺤﺎﰉ ﻣﺎﺕ ﺇﱃ ﺻﺪ ٍﺭ ﻣِﻦ ﺧﻼﻓﺔ ﻋﻤﺮ‪ ،‬ﻭﻳﻜﻔﻴﻨﺎ ﻣﻘ ‪‬ﺪﻣ‪‬ﻬﻢ‪ ،‬ﻭﺧﲑ‪‬ﻫﻢ ﻭﺃﻓﻀﻠﹸﻬﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﻬﺪﻩ‪ ،‬ﺑﻞ ﻟﻮ ﺷﺌﻨﺎ ﻟﻘﻠﻨﺎ‪ ،‬ﻭﻟﺼﺪﻗﻨﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﺇﲨﺎﻋﹰﺎ‬ ‫ﺽ ﻋﺼ ‪‬ﺮ ﺍ‪‬ﻤﻌﲔ ﺣﱴ‬ ‫ﻒ ﻓﻴﻪ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺼﺪﻳﻖ ﺍﺛﻨﺎﻥِ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻨﻘ ِﺮ ‪‬‬ ‫ﺨ‪‬ﺘِﻠ ‪‬‬ ‫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 ﺗﻘﺪ‪‬ﻣﻪ‪ ،‬ﺑﻞ‬ ‫ﻑ ﺑﲔ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﰒ ﻧﻘﻮﻝ‪ :‬ﱂ ﻳ‪‬ﺨﺎﻟﻒ ﻋﻤﺮ ﺇﲨﺎ ‪‬‬ ‫ﺍﳋﻼ ‪‬‬ ‫ﺐ ﺃﻥ ﻫﺬﺍ‬ ‫ﺙ ﻋﻘﻮﺑ ﹰﺔ ﳍﻢ ﳌﺎ ‪‬ﻋِﻠﻤ‪‬ﻮﺍ ﺃﻧﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﺗﺘﺎﻳﻌ‪‬ﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﺭﺃﻯ ﺇﻟﺰﺍﻣ‪‬ﻬﻢ ﺑﺎﻟﺜﻼ ِ‬ ‫ﺱ ﲟﺎ ﺿﻴ‪‬ﻘﻮﺍ ﺑﻪ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﻓﻴﻪ ﺭﺧﺼ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﺰ‬ ‫ﺳﺎﺋﻎ ﻟﻸﺋﻤﺔ ﺃﻥ ﻳ‪‬ﻠﺰﻣﻮﺍ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺟﻞ ﻭﺗﺴﻬﻴﻠﹶﻪ‪ ،‬ﺑﻞ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻌ‪‬ﺴﺮ‪ ،‬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 ﻳ‪‬ﺮﻯ 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 ﺑﻀﺪ‪‬ﻫﺎ‪ ،‬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 ﺗﻌﺪ‪‬ﻭﺍ‬ ‫ﺣﺪﻭﺩ‪‬ﻩ‪ ،‬ﻭﱂ ‪‬ﻳ ِﻘﻔﹸﻮﺍ ﻋﻨﺪﻫﺎ‪ ،‬ﺿﻴ‪‬ﻖ 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 ﻏ‪‬ﻴ ‪‬ﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺟﻌﻞ ﺣﻼﳍﺎ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﻓﻬﺬﺍ ﻏﺎﻳ ﹸﺔ‬ ‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻓﻌﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻦ ﻣﻌﻪ‪ ،‬ﻭﺃﻧﺘﻢ ﱂ ﻳ‪‬ﻤﻜﻨﻜﻢ ﺫﻟﻚ ﺇﻻ ﺑﺈﻟﻐﺎﺀ‬ ‫ﻀ‪‬ﻨﻚِ‪ ،‬ﻭﺍﳌﻌﺘ ‪‬ﺮ ِﻙ ﺍﻟﺼ‪‬ﻌﺐِ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ‬ ‫ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻓﻬﺬﺍ ‪‬ﺎﻳﺔ ﺃﻗﺪﺍﻡ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟ ‪‬‬ ‫ﺍﻟﺘﻮﻓﻴﻖ)‪.(١‬‬ ‫ﺤﻞﱡ‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻌﺒﺪ ﻳ‪‬ﻄﱢﻠ ‪‬ﻖ ﺯﻭﺟﺘ‪‬ﻪ ﺗﻄﻠﻴﻘﺘﲔ‪ ،‬ﰒ ﻳ‪‬ﻌ‪‬ﺘﻖ‪ ‬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 ﹸﻄﺒ‪‬ﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻗﻀﻰ ﺑﺬﻟﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج)‪.(١‬‬ ‫ﺖ ﻟﻚ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻗﻀﻰ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻭﰱ ﻟﻔﻆ‪ :‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺑ ِﻘ‪‬ﻴ ‪‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ‪ ،‬ﺃﻥ ﺍﺑ ‪‬ﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ﳌﻌﻤﺮ‪ :‬ﻣﻦ ﺃﺑﻮ ﺣﺴﻦ ﻫﺬﺍ؟‬ ‫ﻟﻘﺪ ﲢﻤ‪‬ﻞ 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 ﻋ‪ِ‬ﺘ ‪‬ﻖ ﺍﻟﻌﺒ ‪‬ﺪ ﻭﺍﻟﺰﻭﺟﺔ ﰲ ﺣِﺒﺎﻟﻪ‪ ،‬ﻣﻠﻚ ﲤﺎ ‪‬ﻡ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺇﻥ ‪‬ﻋِﺘ ‪‬ﻖ ﻭﻗﺪ ﻃﻠﱠﻘﻬﺎ ﺍﺛﻨﺘﲔ‪،‬‬ ‫ﻓﻔﻴﻬﺎ ﺃﺭﺑﻌ ﹸﺔ ﺃﻗﻮﺍﻝ ﻟﻠﻔﻘﻬﺎﺀ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ 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 ﺯﻭﺟﺘ‪‬ﻪ ﺣﺮﺓ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻌ ِﻘ ‪‬ﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪﹰﺍ ﻣﺴﺘﺄﻧﻔﹰﺎ ﻣِﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺯﻭﺝ ﻭﺇﺻﺎﺑﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺚ ﻋ‪‬ﻤﺮ ﺑﻦ ﻣﻌﺘ‪‬ﺐ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ‬ ‫ﺩ ﱠﻝ ﻋﻠﻴﻪ ﺣﺪﻳ ﹸ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺣ ‪‬ﺪ ﺍﻟﻮﺟﻬﲔ ﻟﻠﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻘﻪ ﺩﻗﻴﻖ‪ ،‬ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﺣﺮﻣﺘﻬﺎ ﻋﻠﻴﻪ‬ ‫ﺐ ﻣﻠﻚ‬ ‫ﺍﻟﺘﻄﻠﻴﻘﺘﺎ ِﻥ ﻟﻨﻘﺼﻪ ﺑﺎﻟﺮﻕ‪ ،‬ﻓﺈﺫﺍ ﻋ‪ِ‬ﺘ ‪‬ﻖ ﻭﻫﻰ ﰲ ﺍﻟﻌﺪﺓ‪ ،‬ﺯﺍﻝ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺳﺒ ‪‬‬ ‫ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺁﺛﺎ ‪‬ﺭ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻗﻴﺔ‪ ،‬ﻓﻤﻠﻚ ﻋﻠﻴﻬﺎ ﲤﺎ ‪‬ﻡ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻟﻪ ﺭﺟﻌﺘ‪‬ﻬﺎ‪ ،‬ﻭﺇﻥ ﻋ‪‬ﺘ ‪‬ﻖ ﺑﻌﺪ‬ ‫ﺝ ﻭﺇﺻﺎﺑﺔ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺑﺒﻌﻴﺪ ﰲ‬ ‫ﺍﻧﻘﻀﺎ ِﺀ ﻋﺪ‪‬ﺎ‪ ،‬ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻭﺣﻠﱠﺖ ﻟﻪ ﺑﺪﻭﻥ ﺯﻭ ٍ‬ ‫ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻟﻪ ﺃﻥ ﻳ‪‬ﺮﺗ‪‬ﺠﻌ‪‬ﻬﺎ ﰲ ﻋِﺪ‪‬ﺎ‪ ،‬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 ﺳ‪‬ﻔﻴﺎﻥ 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.‬‬ ‫ﻳ‪‬ﺮﺍ ِﺟﻌ‪‬ﻬﺎ‪ ،‬ﻓﺄﰉ‪ ،‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻰ ﻟﻚ ﻓﺎﺳﺘ ِ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺯﻭﺟﺘ‪‬ﻪ 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 ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﺑﻌ‪‬ﻤﻮﻡ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺇﻃﻼﻗﻬﺎ‪،‬‬ ‫ﻭﻋﺪﻡ ﺗﻔﺮﻳﻘﻬﺎ ﺑﲔ ﺣﺮ ﻭﻋﺒﺪ‪ ،‬ﻭﱂ ﺗ‪‬ﺠ ِ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 ﻓﺒﺘ‪‬ﻬﺎ‪ ،‬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 ﻧِﻜﺎﺣ‪‬ﻪ 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 :‬ﺳ‪‬ﻴﺪ‪‬ﳘﺎ 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 ﺗ‪‬ﺤﺘﻪ ﺃﻣﺔ‪ ،‬ﻭﻣﺎ ﻋﻠﻤﻨﺎ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ ﺑﺬﻟﻚ‪.‬‬ ‫ﻕ ﺑﺴﺒﺐ ﺭﻗﻪ ﺍﺛﻨﺘﲔ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ‬ ‫ﻯ ﺍﻟﺰﻭﺟﲔ ﺇﻥ ﺭ‪‬ﻕ 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 ﺍﻟﺒﺘ‪‬ﻰ‪.‬‬ ‫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 ﺃﻣ‪‬ﻰ 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 ‫ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﻋﻄﺎﺀ‪.‬‬ ‫ﻕ ﺑﺎﻟﻨﺴﺎﺀ ﻛﺎﻟﻌِﺪﺓ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﺷﻌﺒﺔ ﻋﻦ ﺃﺷﻌﺚ ﺑﻦ ﺳﻮ‪‬ﺍﺭ‪،‬‬ ‫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 ﹶﻘﺘ‪‬ﺎﻥِ‪،‬‬ ‫ﱮ ج ﻗﺎﻝ‪ $ :‬ﹶﻃ ﹶ‬ ‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﻭﹸﻗ ‪‬ﺮﺅ‪‬ﻫﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﻀﺘ‪‬ﺎ ِﻥ‪.(٢)#‬‬ ‫ﻭﺭﻭﻯ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﻟﺴﺎﺟﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲰﺮﺓ ﺍﻷﲪﺴﻰ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﻋ‪ ‬ﻤﺮ‪ ‬ﺑﻦ ﺷﺒﻴﺐ ﺍ ﹸﳌﺴ‪‬ﻠﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻴﺴﻲ‪ ،‬ﻋﻦ ﻋﻄﻴ‪‬ﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﻼﻕ‪ ‬ﺍ َﻷ ‪‬ﻣ ِﺔ ِﺛ‪‬ﻨﺘ‪‬ﺎﻥِ‪ ،‬ﻭ ِﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ $ :‬ﹶﻃ ﹶ‬ ‫ﻀﺘ‪‬ﺎ ِ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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﳍﺎ ﻃﻠﱠﻖ ﺍﻣﺮﺃ ﹰﺓ ﻟﻪ ﺣﺮ ﹰﺓ ﺗﻄﻠﻴﻘﺘﲔ‪ ،‬ﻓﺎﺳﺘﻔﺘﺖ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﺍﻟﻨﱮ ج‪ ،‬ﻓﻘﺎﻝ‪ $ :‬ﺣﺮ‪ ‬ﻣ ‪‬‬ ‫ﺚ ﻋﻤﺮ ﺑﻦ ﻣﻌﺘ‪‬ﺐ‪ ،‬ﻋﻦ ﺃﰉ ﺣﺴﻦ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ‪‬ﺯﻭ‪‬ﺟﹰﺎ ﹶﻏﲑ‪‬ﻩ‪ ،(١)#‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﺣﺪﻳ ﹸ‬ ‫ﺠ ِﺮﻫ‪‬ﺎ‪.‬‬ ‫ﺠ ِﺮﻫ‪‬ﺎ ﻭ‪‬ﺑ ‪‬‬ ‫ﱮ ج ﻏ ‪‬ﲑ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ‪‬ﻋ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ 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 ﻳ‪‬ﻌﺮﻑ 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 :‬ﻓﺪ‪‬ﻝ‬ ‫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 ﻳ‪‬ﻌﺮﻑ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ‪ :‬ﻣﻨﻜﺮ‬ ‫ﺖ ﺣﺪﻳﺜﹰﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﳒﻬﻞ‬ ‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻟﻮ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻟﻘﹸﻠﻨﺎ ﺑﻪ ﺇﻻ ﺃﻧ‪‬ﺎ ﻧ‪‬ﺜﺒ ‪‬‬ ‫ﻋﺪﺍﻟﺘﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﺍﻟﺜﺎﱏ‪ :‬ﻓﻔﻴﻪ ﻋﻤﺮ ﺑﻦ ﺷﺒﻴﺐ ﺍ ﹸﳌﺴ‪‬ﻠﻰ 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 ﻣﻌﺘ‪‬ﺐ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼ ‪‬ﻡ ﻓﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺬﻯ ﺳﻠﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻬﻢ ﻭﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﺃﻣﺎ ﺍﻵﺛﺎﺭ‪ ،‬ﻓﻬﻰ ﻣﺘﻌﺎﺭﺿﺔ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻓﻠﻴﺲ ﺑﻌﻀ‪‬ﻬﺎ 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 ﻳﺘﻨﺼ‪‬ﻒ ﻧﺼﺎ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺍﻟﺬﻯ ﳝِﻠﻚ‪ ‬ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻫﻮ ﺑﻴﺪﻩ‪ ،‬ﻓﻴﺘﻨ ‪‬‬ ‫ﻕ ﻳﻘﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﻠﺰﻣ‪‬ﻬﺎ ﺍﻟﻌﺪﺓ ﻭﺍﻟﺘﺤﺮﱘ ﻭﺗﻮﺍﺑﻌ‪‬ﻬﺎ‪،‬‬ ‫ﻭﻣﻦ ﺭﺍﻋﻰ ﻃﺮﻑ ﺍﳌﻄﻠﱠﻘﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﻄﻼ ‪‬‬ ‫ﻯ ﺍﻟﺰﻭﺟﲔ ﻛﺎﻥ ﺭﺍﻋﻰ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺃﻋﻤ ﹶﻞ‬ ‫ﻓﹶﺘﻨﺼ‪‬ﻒ 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 ،‬ﻭﲤﺴ‪‬ﻚ ﺑﺈﻃﻼﻕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ‬ ‫ﻣﺘﻌﺎﺭِﺽ‪ ،‬ﻭﺍﻟﻘﻴﺎ ‪‬‬ ‫ﲔ ﺣﺮﺓ ﻭﺃﻣﺔ‪،‬‬ ‫ﻕ ﺍﻟﻠﱠﻪ ﺑﲔ ﺣﺮ ﻭﻋﺒﺪ‪ ،‬ﻭﻻ ﺑ ‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ ﻃﻠﻘﺘﺎﻥ‪ ،‬ﻭﱂ ﻳ‪‬ﻔ ‪‬ﺮ ِ‬ ‫ﺴ‪‬ﻴﹰﺎ﴾ ]ﻣﺮﱘ‪ [٦٤ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﳊﻜﻤﺔ ﺍﻟﱴ ﻷﺟﻠﻬﺎ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻰ‬ ‫ﻚ ‪‬ﻧ ِ‬ ‫﴿ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﳊﺮ‪ ،‬ﻷﻥ‬ ‫ﺍﺛﻨﺘﲔ ﰲ ﺍﳊﺮ ﻭﺍﻟﻌﺒﺪ ﺳﻮﺍﺀٌ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﻨ ِﻜ ‪‬ﺢ ﺃﺭﺑﻌﹰﺎ ﻛﺎ ﹸ‬ ‫ﺣﺎﺟﺘ‪‬ﻪ 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 :‬ﺻﻴﺎﻣ‪‬ﻪ ﰲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻛﻠﱢﻬﺎ‪ ،‬ﻭﺻﻴﺎ ‪‬ﻡ ﺍﳊﺮ ﺳﻮﺍﺀ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺣﺪ‪‬ﻩ ﰲ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺣ ‪‬ﺪ ﺍﳊﺮ ﺳﻮﺍﺀ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﺛﺎ ‪‬ﺭ ﺃﻭ ﺑﻌﻀ‪‬ﻬﺎ‬ ‫ﺛﺎﺑﺘﺎﹰ‪ ،‬ﳌﺎ ﺳﺒﻘﺘ‪‬ﻤﻮﻧﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻏﻠﺒﺘ‪‬ﻤﻮﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺍﺗﻔﻘﺖ ﺍﺛﺎ ‪‬ﺭ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ‪‬ﻧ ‪‬ﻌﺪ‪‬ﻫ‪‬ﺎ ﺇﱃ‬ ‫ﻏﲑﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﳊ ‪‬ﻖ ﻻ ﻳﻌﺪ‪‬ﻭﻫﻢ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺄﻥ ﺍﻟﻄﻼﻕ ﺑﻴ ِﺪ ﺍﻟﺰﻭﺝ ﻻ ﺑﻴ ِﺪ ﻏﲑﻩ‬ ‫ﺕ ﹸﺛﻢ‪ ‬ﹶﻃﱠﻠ ﹾﻘ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ﴾ ]ﺍﻷﺣﺰﺍﺏ‪:‬‬ ‫ﺤﺘ‪‬ﻢ‪ ‬ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿:‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺇﺫﹶﺍ ‪‬ﻧ ﹶﻜ ‪‬‬ ‫ﻑ ﹶﺃ ‪‬ﻭ ‪‬ﺳﺮ‪‬ﺣﻮ ‪‬ﻫﻦ‪‬‬ ‫ﺴﻜﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫‪ ،[٤٩‬ﻭﻗﺎﻝ‪﴿ :‬ﻭﺇﺫﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓ‪‬ﺒﹶﻠ ‪‬ﻐ ‪‬ﻦ ﹶﺃ ‪‬ﺟﻠﹶﻬ ‪‬ﻦ ﹶﻓﹶﺄ ‪‬ﻣ ِ‬ ‫ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣١ :‬ﻓﺠﻌﻞ ﺍﻟﻄﻼﻕ ﳌﻦ ﻧﻜﺢ‪ ،‬ﻷﻥ ﻟﻪ ﺍﻹﻣﺴﺎﻙ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺟﻌﺔ‪،‬‬ ‫ﱮ ج ﺭﺟ ﹲﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ‪$‬ﺳﻨﻨﻪ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﻰ ﺍﻟﻨ ‪‬‬ ‫ﺼ ِﻌ ‪‬ﺪ ﺭﺳﻮ ﹸﻝ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺳﻴ‪‬ﺪﻯ ﺯﻭ‪‬ﺟﲎ ﺃﻣﺘ‪‬ﻪ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﺮﻳﺪ ﺃﻥ ﻳﻔﺮ‪‬ﻕ ﺑﻴﲎ ﻭﺑﻴﻨ‪‬ﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﹶﻓ ‪‬‬ ‫ﻕ‬ ‫ﺝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪﻩ‪ ‬ﹶﺃ ‪‬ﻣ‪‬ﺘﻪ‪ ‬ﹸﺛﻢ‪ ‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺱ ﻣ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﹶﺃ ‪‬ﺣ ِﺪﻛﹸ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰﻭ‪ ‬‬ ‫ﺍﻟﻠﱠﻪ ج ﺍﳌﻨﱪ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻕ‪.(١)#‬‬ ‫ﻼﻕ‪ِ ‬ﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺑِﺎﻟﺴ‪‬ﺎ ِ‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻄﱠ ﹶ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺍﺑ ِﻦ ﺟ‪‬ﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻕ ﺍﻟﻌﺒ ِﺪ ﺑﻴ ِﺪ ﺳﻴ‪‬ﺪﻩ‪ ،‬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 ‪‬‬ ‫ﻓﺮﻗﺘ‪‬ﻪ ﺑﺸﻰﺀ‪.‬ﻭﺫﻛﺮ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﺃﺧﱪﱏ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﲰﻊ ﺟﺎﺑﺮﹰﺍ ﻳﻘﻮﻝ ﰲ‬ ‫ﺍﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ‪ :‬ﺳﻴﺪ‪‬ﳘﺎ ﳚﻤ ‪‬ﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻳ‪‬ﻔﺮ‪‬ﻕ)‪.(١‬‬ ‫ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺍﳌﺘﻘﺪ‪‬ﻡ‪،‬‬ ‫ﻭﻗﻀﺎ ُﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺣ ‪‬ﻖ ﺃﻥ ﻳ‪‬ﺘﺒﻊ‪ .‬ﻭﺣﺪﻳ ﹸ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﻘﺮﺁ ﹸﻥ ‪‬ﻳ ‪‬ﻌﻀ‪‬ﺪ‪‬ﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﻤ ﹸﻞ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻤﻦ ﻃﻠﱠﻖ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ‪ ،‬ﰒ ﺭﺍﺟﻌﻬﺎ ﺑﻌ ‪‬ﺪ ﺯﻭﺝ ﺃ‪‬ﺎ ﻋﻠﻰ ﺑﻘﻴﺔ‬ ‫ﻕ‬ ‫ﺍﻟﻄﻼ ِ‬ ‫ﺴﻢٍ‪ ،‬ﺃﻧﻪ ﺃﺧﱪﻩ‪ ،‬ﺃﻧﻪ ﲰﻊ ﻧ‪‬ﺒ‪‬ﻴ ‪‬ﻪ ﺑ ‪‬ﻦ ﻭﻫﺐ‪ ،‬ﻳ‪‬ﺤﺪ‪‬ﺙ‬ ‫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 ﻳ‪‬ﻄﱢﻠﻘﹸﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ‪ ،‬ﰒ ﻳﺮ ِﲡﻌ‪‬ﻬﺎ ﺑﻌﺪ ﺯﻭﺝ ﺃ‪‬ﺎ 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 ﺍﻟﺰ‪‬ﻫﺮﻯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﺣ‪‬ﻤﻴﺪ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺳ‪‬ﻠﻴﻤﺎﻥ ﺍﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻛﻠﻬﻢ‬ ‫ﻳﻘﻮﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻘﻮﻝ‪ :‬ﺃﻳ‪‬ﻤﺎ ﺍﻣﺮﺃ ٍﺓ ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‬ ‫ﺖ ﺃﺑﺎ ﻫ‪‬ﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺕ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ‪‬ﻳﻄﹶﻠﻘﹶﻬﺎ ﰒ‬ ‫ﺗﻄﻠﻴﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ‪ ،‬ﰒ ﺗﺮﻛﻬﺎ ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ‪ ،‬ﻓﻴﻤﻮ ‪‬‬ ‫ﻳﻨﻜﺤﻬ‪‬ﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻓﺈ‪‬ﺎ 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 ﺇﺻﺎﺑﺘ‪‬ﻪ ﺍﻟﺜﻼﺙﹶ‪ ،‬ﻭﺃﻋﺎﺩ‪‬ﺎ‬ ‫ﻭﺃﻣﺎ ﻓﻘﻪ ﺍﳌﺴﺄﻟﺔ ﻓﻤﺘﺠﺎﺫﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﺰ‪‬ﻭﺝ ﺍﻟﺜﺎﱏ ﺇﺫﺍ ‪‬ﻫ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻳﻘﻮﻟﻮﻥ‪ :‬ﳌﺎ ﻛﺎﻧﺖ‬ ‫ﻕ ﺟﺪﻳﺪٍ‪ ،‬ﻓﻤﺎ ﺩ‪‬ﻭ‪‬ﺎ ﺃﻭﱃ‪ ،‬ﻭﺃﺻﺤﺎ ‪‬‬ ‫ﺇﱃ ﺍﻷﻭﻝ ﺑﻄﻼ ٍ‬ ‫ﺇﺻﺎﺑﺔ ﺍﻟﺜﺎﱏ ﺷﺮﻃﹰﺎ ﰲ ِﺣ ﱢﻞ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ ﻟﻸﻭﻝ ﱂ ﻳﻜﻦ ‪‬ﺑﺪ‪ ‬ﻣِﻦ ﻫﺪﻣﻬﺎ ﻭﺇﻋﺎﺩ‪‬ﺎ ﻋﻠﻰ‬ ‫ﻃﻼﻕ ﺟﺪﻳﺪٍ‪ ،‬ﻭﺃﻣﺎ ‪‬ﻣ ‪‬ﻦ ﹸﻃﱢﻠﻘﹶﺖ ﺩﻭ ﹶﻥ ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻠﻢ ﺗ‪‬ﺼﺎﺩِﻑ ﺇﺻﺎﺑﺔ ﺍﻟﺜﺎﱏ ﻓﻴﻬﺎ ﲢﺮﳝﹰﺎ ﻳ‪‬ﺰﻳﻠﹸﻪ‪،‬‬ ‫ﳊ ﱢﻞ ﻟﻸﻭﻝ‪ ،‬ﻓﻠﻢ ‪‬ﺗ ‪‬ﻬ ِﺪ ‪‬ﻡ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻮﺟﻮﺩ‪‬ﻫﺎ ﻛﻌﺪﻣﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻭﻝ‪،‬‬ ‫ﻁﰲﺍِ‬ ‫ﻭﻻ ﻫﻰ ﺷﺮ ﹲ‬ ‫ﻭﺇﺣﻼﳍﺎ ﻟﻪ‪ ،‬ﻓﻌﺎﺩﺕ ﻋﻠﻰ ﻣﺎ ﺑﻘﻰ ﻛﻤﺎ ﻟﻮ ﱂ ﻳ‪‬ﺼﺒﻬﺎ‪ ،‬ﻓﺈﻥ ﺇﺻﺎﺑﺘ‪‬ﻪ ﻻ ﺃﺛﺮ ﳍﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻻ‬ ‫ﻧﻜﺎﺣﻪ‪ ،‬ﻭﻃﻼﻗﹸﻪ ﻣﻌﻠﱠﻖ ‪‬ﺎ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﻭﻻ ﺗﺄﺛ ‪‬ﲑ ﳍﺎ ﻓﻴﻪ‪.‬‬ ‫ﺤﻞﱡ ﻟﻸﻭﻝ ﺣﱴ ﻳﻄﹶﺄﻫ‪‬ﺎ ﺍﻟﺰﻭ ‪‬‬ ‫ﺝ ﺍﻟﺜﺎﱏ‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﹰﺎ ﻻ ‪‬ﺗ ِ‬ ‫ﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻣﺮﺃ ﹶﺓ ﺭِﻓﺎﻋﺔ ﺍﻟﻘﹸﺮ ِﻇ ‪‬ﻰ ﺟﺎﺀﺕ‬ ‫ﺖ‬ ‫ﺖ ﻃﻼﻗﻰ‪ ،‬ﻭﺇﱏ ﻧﻜﺤ ‪‬‬ ‫ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﻥ ﺭِﻓﺎﻋﺔ ﻃﻠﱠﻘﲎ‪ ،‬ﹶﻓ‪‬ﺒ ‪‬‬ ‫ﺑﻌﺪ‪‬ﻩ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑ ‪‬ﻦ ﺍﻟﺰ‪‬ﺑﲑ ﺍﻟﻘﹸﺮﻇﻰ‪ ،‬ﻭﺇ ﱠﻥ ﻣﺎ ﻣﻌﻪ ﻣﺜ ﹸﻞ ﺍ ﹸﳍ ‪‬ﺪ‪‬ﺑﺔِ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج‪:‬‬ ‫ﻕ ‪‬ﻋ ‪‬‬ ‫ﺴ‪‬ﻴﹶﻠ‪‬ﺘﻪ‪ ‬ﻭ‪‬ﻳﺬﹸﻭ ‪‬‬ ‫ﻚ ﺗ‪‬ﺮﻳﺪِﻳ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺮﺟِﻌﻰ ﺇﱃ ِﺭﻓﹶﺎ ‪‬ﻋ ﹶﺔ‪ .‬ﻻﹶ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺬﹸﻭﻗﻰ ﻋ‪ ‬‬ ‫‪$‬ﹶﻟ ‪‬ﻌﻠﱠ ِ‬ ‫ﺴ‪‬ﻴﹶﻠﺘ‪‬ﻚ‪.(٢)#‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ‪ :‬ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫‪$‬ﺍﻟﻌ‪ ‬‬ ‫ﺴ‪‬ﻴﹶﻠﺔﹸ‪ :‬ﺍﳉِﻤﺎﻉ‪ ‬ﻭﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨﺰِﻝ‪.(٣)#‬‬ ‫ﻭﻓﻴﻬﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺳ‪ِ‬ﺌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮﺟ‪ِ ‬ﻞ ‪‬ﻳ ﹶﻄﻠﱢ ‪‬ﻖ ﺍﻣﺮﺃﺗ‪‬ﻪ ﺛﻼﺛﺎﹰ‪،‬‬ ‫ﻓﻴﺘﺰ ‪‬ﻭﺟ‪‬ﻬﺎ ﺍﻟﺮﺟ‪‬ﻞ‪ ،‬ﹶﻓﻴ‪ ‬ﻐِﻠﻖ‪ ‬ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻳ‪‬ﺮﺧﻰ ﺍﻟﺴ‪‬ﺘﺮ‪ ،‬ﰒ ﻳ‪‬ﻄﻠﱢﻘﻬﺎ 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 ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﺠﺎ ِﻣﻌ‪‬ﻬﺎ ﺍﻵ ‪‬ﺧﺮ‪.(١)#‬‬ ‫ﺤﻞﱡ ِﻟ َ‬ ‫‪‬ﺗ ِ‬ ‫ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺃﻣﻮﺭﹰﺍ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻘﺒﻞ 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 ﻳ‪‬ﺸﺘﺮﻁ 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 ﻳﺘ‪‬ﺼﻞ 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 ِﺭﻳ‪‬ﺔ ﻛﺤﻤﺎﺭ ﺍﻟﻌﺸﺮﻳﻦ ﺍﳌﺴﺘﻌﺎﺭ ﻟﻠﻀ‪‬ﺮﺍﺏ؟‬ ‫ﺝ‬ ‫ﻕ ﺯﻭﺟﻬﺎ ﻭﺍﻟﺰ‪‬ﻭ ‪‬‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﺮﺃﺓ ﺗ‪‬ﻘﻴﻢ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻃﻼ ِ‬ ‫ﻣﻨﻜﺮ‬ ‫ﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﻭﺿ‪‬ﺎﺡ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻣﺮﱘ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ‬ ‫ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺯﻫﲑ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟ‪‬ﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪،‬‬ ‫ﻚ ِﺑﺸ‪‬ﺎ ِﻫ ٍﺪ ﻭ‪‬ﺍ ِﺣ ٍﺪ‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ﺫﹶﻟ ‪‬‬ ‫ﻕ ‪‬ﺯﻭ‪‬ﺟﻬ‪‬ﺎ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬‬ ‫ﻼ‪‬‬ ‫ﺖ ﺍ ﹶﳌ ‪‬ﺮﹶﺃﺓﹸ ﹶﻃ ﹶ‬ ‫ﱮ ج‪ ،‬ﻗﺎﻝ‪$ :‬ﺇﺫﹶﺍ ﺍ ‪‬ﺩ ‪‬ﻋ ِ‬ ‫ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺖ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﺷﻬ‪‬ﺎ ‪‬ﺩﺓﹸ ﺍﻟﺸ‪‬ﺎ ِﻫﺪِ‪ ،‬ﻭﺇ ﹾﻥ ‪‬ﻧ ﹶﻜ ﹶﻞ ﹶﻓﻨ‪‬ﻜﹸﻮﻟﹸﻪ‬ ‫ﺤِﻠ ‪‬‬ ‫‪‬ﻋ ‪‬ﺪﻝِ‪ ،‬ﺍﺳﺘ‪ ‬‬ ‫ﻒ ‪‬ﺑ ﹶﻄﹶﻠ ‪‬‬ ‫ﻒ ‪‬ﺯ ‪‬ﻭﺟ‪‬ﻬ‪‬ﺎ‪ ،‬ﻓِﺈ ﹾﻥ ‪‬ﺣﹶﻠ ‪‬‬ ‫)‪(٢‬‬ ‫ِﺑ ‪‬ﻤ‪‬ﻨ ِﺰﹶﻟ ِﺔ ﺷ‪‬ﺎ ِﻫ ٍﺪ ﺁ ‪‬ﺧﺮ‪ ،‬ﻭﺟ‪‬ﺎ ‪‬ﺯ ﻃﹶﻼﻗﹸﻪ‪ ، #‬ﻓﺘﻀﻤ‪‬ﻦ ﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﺃﺭﺑﻌ ﹶﺔ ﺃﻣﻮﺭ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻜﺘﻔﻰ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻮﺍ ِﺣ ِﺪ ﰲ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻻ ﻣ‪‬ﻊ 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 ﺍﺩ‪‬ﻋﻰ ﺃﻥ ﺳﻴﺪ‪‬ﻩ 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 ﺍﺩ‪‬ﻋﻰ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﺷﺮﻳﻜﹶﻪ ﺃﻋﺘﻖ ﺣﻘﱠﻪ‬ ‫ﻒ‬ ‫ﻒ ﻣﻊ ﹸﻛﻞﱢ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻳﺼ ‪‬ﲑ ﺣﺮﺍﹰ‪ ،‬ﻭﳛِﻠ ‪‬‬ ‫ﺴ ‪‬ﺮ‪‬ﻳ ِﻦ ﻋﺪﻟﲔ‪ ،‬ﻓﻠﻠﻌﺒﺪ ﺃﻥ ﳛﻠ ‪‬‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻧﺎ ﻣ‪‬ﻌ ِ‬ ‫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،‬‬ ‫ﻳ‪‬ﻌﺮﻑ 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 ﻳ‪‬ﺴﺘﺤﻠﻒ 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 ﺍﳌﺪ‪‬ﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ‬ ‫ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﳛﻜﹸﻢ ﺑﻮﻗﻮﻋﻪ ﲟﺠﺮ‪‬ﺩ ﺍﻟﻨﻜﻮﻝ ﻣﻦ ﻏﲑ ﺷﺎﻫﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﺩ‪‬ﻋﺖ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‬ ‫ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺃﺣﻠﻔﻨﺎﻩ ﳍﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﹶﻓ‪‬ﻨ ﹶﻜﻞﹶ‪ ،‬ﻗﻀﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻗﺎﻣﺖ ﺷﺎﻫﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ‬ ‫ﻭﱂ ﻳ‪‬ﺤﻠﻒ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻋﺪﻡ ﺩﻋﻮﺍﻫﺎ‪ ،‬ﻓﺎﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﻜﻮﻝ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻗﻮﻯ‪.‬‬ ‫ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻨﻜﻮﻝ ﺇﻻ ﺇﺫﺍ ﺃﻗﺎﻣﺖ ﺍﳌﺮﺃ ﹸﺓ ﺷﺎﻫﺪﹰﺍ‬ ‫ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳ‪‬ﺤﻜﻢ ﻋﻠﻴﻪ ﲟﺠﺮﺩ ﺩﻋﻮﺍﻫﺎ ﻣﻊ‬ ‫ﻧﻜﻮﻟﻪ‪ ،‬ﻟﻜﻦ ﻣﻦ ﻳﻘﻀﻰ ﻋﻠﻴﻪ ﺑﻪ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨﻜﻮ ﹸﻝ ﺇﻣﺎ ﺇﻗﺮﺍﺭ‪ ،‬ﻭﺇﻣﺎ ﺑﻴﻨﺔ‪ ،‬ﻭﻛﻼﳘﺎ ﻳ‪‬ﺤﻜﻢ ﺑﻪ‪،‬‬ ‫ﺾ ﻫﺬﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻜﻮ ِﻝ ﰲ ﺩﻋﻮﻯ ﺍﻟﻘِﺼﺎﺹ‪ ،‬ﻭﻳ‪‬ﺠﺎﺏ ﺑﺄﻥ ﺍﻟﻨﻜﻮ ﹶﻝ ﺑﺪﻝ ﺍﺳﺘﻐﲎ‬ ‫ﻭﻟﻜﻦ ﻳﻨﺘ ِﻘ ‪‬‬ ‫ﺑﻪ ﻓﻴﻤﺎ ﻳ‪‬ﺒﺎﺡ 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 ﺗ‪‬ﺤﻠﻒ ﻣﻊ ﺷﺎﻫﺪﻫﺎ‪ ،‬ﻭﱂ ﻳﺜ‪‬ﺒ ِ‬ ‫ﺍﻟﺬﻯ ﻗﺎﻟﻪ ﻻ ﻳ‪‬ﻌﻠﻢ ﻓﻴﻪ ﻧﺰﺍﻉ ﺑﲔ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﳛﻠﻒ ﳍﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬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 :‬ﺃ‪‬ﺎ 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 ﺣﺒﺴ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﺴﺘﺤﻠﻒ‪ ،‬ﱂ ﻳﻜﻦ ﻟﺪﻋﻮﺍﻫﺎ ﺃﺛﺮ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﻳﺴﺘﺤﻠﻒ‪ ،‬ﻓﺄﰉ‬ ‫ﻓﻬﻞ ﻳ‪‬ﺤﻜﻢ 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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﳌﺎ ﺃﹸ ِﻣ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﻚ ﹶﺃﻻﱠ ‪‬ﺗ ‪‬ﻌﺠ‪‬ﻠﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺴ‪‬ﺘ ﹾﺄﻣِﺮﻯ‬ ‫ﻼ ‪‬ﻋﹶﻠ‪‬ﻴ ِ‬ ‫ﻚ ﹶﺃﻣ‪‬ﺮﹰﺍ ﹶﻓ ﹶ‬ ‫ﺑﺘﺨﻴﲑ ﺃﺯﻭﺍﺟﻪ‪ ،‬ﺑﺪﺃ ﰉ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﺇﻧ‪‬ﻰ ﺫﹶﺍ ِﻛ ‪‬ﺮ ﹶﻟ ِ‬ ‫ﱮ ﹸﻗ ﹾﻞ‬ ‫ﻚ‪ .#‬ﻗﺎﻟﺖ‪ :‬ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺃﺑﻮﻯ ﱂ ﻳﻜﻮﻧﺎ ﻟﻴﺄﻣﺮﺍﱏ ﺑﻔﺮﺍﻗﻪ‪ ،‬ﰒ ﻗﺮﺃ‪﴿:‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِ‬ ‫ﻼ‬ ‫ﳊﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪﻧ‪‬ﻴﺎ ﻭﺯﻳ‪‬ﻨﺘ‪‬ﻬﺎ ﹶﻓ‪‬ﺘﻌ‪‬ﺎﹶﻟ‪‬ﻴ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘ‪ ‬ﻌ ﹸﻜﻦ‪ ‬ﻭﹸﺃ ‪‬ﺳﺮ‪ ‬ﺣ ﹸﻜﻦ‪ ‬ﺳﺮ‪‬ﺍﺣﹰﺎ ‪‬ﺟﻤِﻴ ﹰ‬ ‫ﻚ ﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘﻦ‪ ‬ﺗ‪ِ ‬ﺮ ‪‬ﺩ ﹶﻥ ﺍ ﹶ‬ ‫َﻷ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ‪‬‬ ‫ﺕ ِﻣ‪‬ﻨ ﹸﻜﻦ‪ ‬ﹶﺃﺟ‪‬ﺮﹰﺍ‬ ‫ﺴﻨ‪‬ﺎ ِ‬ ‫ﺤِ‬ ‫* ‪‬ﻭِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘﻦ‪ ‬ﺗ‪ِ ‬ﺮ ‪‬ﺩ ﹶﻥ ﺍﻟﻠﱠﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﻭﺍﻟﺪ‪‬ﺍ ‪‬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 ﹶﻓﻌ‪‬ﻞ ﺃﺯﻭﺍ ‪‬‬ ‫ﻃﻼﻗﹰﺎ)‪.(١‬‬ ‫ﻗﺎﻝ ﺭﺑﻴﻌ ﹸﺔ ﻭﺍﺑ ‪‬ﻦ ﺷﻬﺎﺏ‪ :‬ﻓﺎﺧﺘﺎﺭﺕ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ ﻧﻔﺴ‪‬ﻬﺎ‪ ،‬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 ‪$‬ﻣﺼﻨﻔﻪ‪ ،#‬ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﺃﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺧﻴ‪ ‬ﺮ ‪‬ﻫﻦ‪ ‬ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﱂ‬ ‫ﻕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻗﻮﻟﻪ‪ ،‬ﻭﻻ ﺭﻳﺐ‬ ‫ﻳ‪‬ﺨﻴ‪ ‬ﺮ ‪‬ﻫﻦ‪ ‬ﰲ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺳﻴﺎ ‪‬‬ ‫ﲔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﲔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑ ‪‬‬ ‫ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻴ‪‬ﺮﻫﻦ ﺑ ‪‬‬ ‫ﺐ ﺍﺧﺘﻴﺎﺭﻫﻦ‬ ‫ﺐ ﺍﺧﺘﻴﺎﺭﻫﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻭﺍﻟﺪﺍ ‪‬ﺭ ﺍﻵﺧﺮﺓ ﺍﳌﻘﺎ ‪‬ﻡ ﻣﻊ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻮﺟ ‪‬‬ ‫ﻣ‪‬ﻮ ِﺟ ‪‬‬ ‫ﻕ ﺑﻼ ﺷﻚ ﻭﻻ ﻧﺰﺍﻉ‪.‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﺃﻥ ﻳ‪‬ﻤ‪‬ﺘ ‪‬ﻌﻬ ‪‬ﻦ ﻭﻳ‪‬ﺴ ‪‬ﺮﺣ‪‬ﻬﻦ ﺳ‪‬ﺮﺍﺣﹰﺎ ﲨﻴﻼﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻼ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﺧﺘﻼﻓﹸﻬﻢ ﰲ ﺣﻜﻤﻪ‪ ،‬ﻓﻔﻰ ﻣﻮﺿﻌﲔ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﰲ ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﰲ ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺄﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﺎﻟﺬﻯ ﻋﻠﻴﻪ ﻣﻌﻈ ‪‬ﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﻭﻧﺴﺎﺅﻩ‬ ‫ﹸﻛﻠﱡ ‪‬ﻬﻦ‪ ‬ﻭﻣﻌﻈﻢ ﺍﻷﻣﺔ ﺃﻥ ﻣﻦ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟﻬﺎ ﱂ ﺗﻄﻠﻖ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﲟﺠﺮﺩﻩ ﻃﻼﻗﺎﹰ‪،‬‬ ‫ﺻ ‪‬ﺢ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ .‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺧﻴ‪‬ﺮﻧﺎ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﻓﺎﺧﺘﺮﻧﺎﻩ‪ ،‬ﻓﻠﻢ ﻧﻌﺪ‪‬ﻩ ﻃﻼﻗﺎﹰ‪ ،‬ﻭﻋﻦ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ‪ ،‬ﻭﻗﺮﻳﺒﺔ ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ‬ ‫ﺑﻜﺮ‪.‬‬ ‫ﻭﺻﺢ ﻋﻦ ﻋﻠﻰ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺃ‪‬ﺎ ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟ‪‬ﻬﺎ‪،‬‬ ‫ﻓﻬﻰ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﳊﺴﻦ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﻓﻮﺍﺣﺪﺓ ﳝِﻠﻚ‪ ‬ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺜﻼﺙﹲ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺑﻜﺮ‪ :‬ﺍﻧﻔﺮﺩ ‪‬ﺬﺍ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭِ‪ ،‬ﻭﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﳉﻤﺎﻋﺔ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﻭﺟﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﻛﻨﺎﻳﺔ ﻧﻮﻯ ‪‬ﺎ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻮﻗﻊ ﲟﺠﺮ‪‬ﺩﻫﺎ ﻛﺴﺎﺋﺮ‬ ‫ﻛﻨﺎﻳﺎﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺻﺮ‪‬ﺣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﳊﻖ ﻣﻌﻬﺎ ﺑﺈﻧﻜﺎﺭﻩ ﻭﺭﺩ‪‬ﻩ‪،‬‬ ‫ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﺍﺧﺘﺎﺭﻩ ﺃﺯﻭﺍﺟ‪‬ﻪ ﱂ ‪‬ﻳﻘﹸﻞ‪ :‬ﻭﻗﻊ ﺑﻜﻦ ﻃﻠﻘﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﺍﺟﻌﻬﻦ‪ ،‬ﻭﻫﻰ‬ ‫ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﺑﺸﺰﻥ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﱂ ﻳﻜﻦ ﺫﻟﻚ‬ ‫ﻃﻼﻗﺎﹰ‪ ،‬ﻭﰱ ﻟﻔﻆ‪$ :‬ﱂ ﻧﻌﺪﻩ ﻃﻼﻗﹰﺎ‪ .#‬ﻭﰱ ﻟﻔﻆ‪$ :‬ﺧﻴ‪‬ﺮﻧﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻓﻜﺎﻥ‬


‫‪١٩٤‬‬ ‫)‪(١‬‬

‫ﻃﻼﻗﺎ؟‪#‬‬ ‫ﻭﺍﻟﺬﻯ ﳊﻈﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ 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 ﺑﻌﻀ‪‬ﻪ ﲤﻠﻴﻚ‪ ،‬ﻭﺑﻌﻀ‪‬ﻪ‬ ‫ﺗﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﻫﻮ ﺗﻄﻠﻴﻖ ﻣﻨﺠ‪‬ﺰ‪ ،‬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 ‪$‬ﺃﻣﺮﻙ ﺑﻴﺪﻙ‪ #‬ﺗﻮﻛﻴﻞ‪ ،‬ﻓﻘﻮﻟﹸﻬﺎ ﰲ ﺟﻮﺍﺑﻪ‪ :‬ﻗﺒﻠ ‪‬‬ ‫ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﻓﻠﻢ ﻳﻘﻊ ﺷﻰﺀ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﻷﺟﻨﺒﻴﺔ‪ :‬ﺃﻣ ‪‬ﺮ ﺍﻣﺮﺃﺗﻰ ﺑﻴﺪﻙِ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﺒﻠﺖ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﺍﺧﺘﺎﺭﻯ‪ :‬ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺃﺧﺬﺕ ﺃﻣﺮﻯ‪ ،‬ﻧﺺ ﻋﻠﻴﻬﻤﺎ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻣ‪‬ﺮ ِﻙ ﺑﻴﺪﻙِ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﺒﻠﺖ‪ ،‬ﻟﻴﺲ ﺑﺸﻰﺀ ﺣﱴ ﻳﺘﺒﻴ‪‬ﻦ‪،‬‬ ‫ﺕ ﺃﻣﺮﻯ‪ ،‬ﻟﻴﺲ ﺑﺸﻰﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺍﺧﺘﺎﺭﻯ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻗﺎﻟﺖ‪ :‬ﺃﺧﺬ ‪‬‬ ‫ﺖ ﻧﻔﺴﻰ‪ ،‬ﺃﻭ ﺍﺧﺘﺮﺕ ﻧﻔﺴﻰ‪ ،‬ﻛﺎﻥ ﺃﺑﲔ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﻓﺮﻕ ﻣﺎﻟﻚ ﺑﲔ ‪$‬ﺍﺧﺘﻴﺎﺭﻯ‪ ،#‬ﻭﺑﲔ‬ ‫ﻗﺒﻠ ‪‬‬ ‫‪$‬ﺃﻣﺮ‪ِ ‬ﻙ ﺑﻴﺪ ِﻙ‪ ،#‬ﻓﺠﻌﻞ ‪$‬ﺃﻣﺮ‪ِ ‬ﻙ ﺑﻴﺪ ِﻙ‪ #‬ﲤﻠﻴﻜﺎﹰ‪ ،‬ﻭ ‪$‬ﺍﺧﺘﻴﺎﺭﻯ‪ #‬ﲣﻴﲑﹰﺍ ﻻ ﲤﻠﻴﻜﹰﺎ‪ .‬ﻗﺎﻝ ﺃﺻﺤﺎﺑ‪‬ﻪ‪:‬‬ ‫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 ﻣﻨﺠ‪‬ﺰﺓ‪ ،‬ﻭﻟﻪ ﺭﺟﻌﺘ‪‬ﻬﺎ‪ ،‬ﻫﻰ ﺭﻭﺍﻳﺔ ﺍﺑ ِﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺃﲪﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻫ ﹸﻞ ﺍﻟﻈﺎﻫﺮ ﻭﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻻ ﻳﻘﻊ ﺑﻪ ﻃﻼﻕ‪ ،‬ﺳﻮﺍ ٌﺀ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴ‪‬ﻬﺎ‪،‬‬ ‫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 ﺍﻟﺒ‪‬ﻀﻊ 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 ‫ﻷ‪‬ﺎ ﻻ ﺗ‪‬ﺒﺎﺷﺮ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺻﺤﺤﻮﻩ ﻗﺎﻟﻮﺍ‪ :‬ﻛﻤﺎ ﻳﺼﺢ ﺃﻥ ﻳ‪‬ﻮ ﱢﻛ ﹶﻞ ﺭﺟ ﹰ‬ ‫ﺼ ‪‬ﺢ ﺃﻥ ﻳﻮﻛﱢﻞ ﺍﻣﺮﺃﺓ ﰲ ﻃﻼﻗﻬﺎ‪.‬‬ ‫ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻳ ِ‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﺘﻮﻛﻴﻞ ﻻ ﻳ‪‬ﻌﻘﻞ ﻣﻌﻨﺎﻩ ﻫﺎﻫﻨﺎ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻮﻛﻴ ﹶﻞ ﻫﻮ ﺍﻟﺬﻯ ﻳﺘﺼﺮﻑ ﳌﻮﻛﻠﻪ‬ ‫ﻻ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻫﺎ ﻫﻨﺎ ﺇﳕﺎ ﺗﺘﺼﺮ‪‬ﻑ ﻟﻨﻔﺴﻬﺎ ﻭﳊﻈﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﰱ ﺗﺼﺮ ‪‬‬ ‫ﻑ ﺍﻟﻮﻛﻴﻞ‪.‬‬ ‫ﺼﺢ‪،‬‬ ‫ﻆ ﻟﺼﺎﺣﺐ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﻗﻮﳍﻢ‪ :‬ﺇﻧﻪ ﺗﻮﻛﻴﻞ ﻻ ‪‬ﻳ ِ‬ ‫ﺏ ﺍﻟﺘﻮﻛﻴﻞ‪ ،‬ﻭﺍﻟﻠﻔ ﹸ‬ ‫ﻗﺎﻝ ﺃﺻﺤﺎ ‪‬‬ ‫ﺏ ﻓﻴﻪ ﻏﲑ‪‬ﻩ 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 ﺑ‪‬ﻀﻌﻬﺎ‪ ،‬ﻭﻫﻮ ﳏﺎﻝ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻚ‬ ‫ﻚ ﺍﻟﺒ‪‬ﻀﻊ‪ ،‬ﹶﻟ ‪‬ﻤﹶﻠ ‪‬‬ ‫ﱂ ﳜﺮ‪‬ﺝ ﻋﻨﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﻟﻮ ﻭ‪‬ﻃﺌﺖ 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 ﻧﻔﺴ‪‬ﻚ‪ ،‬ﰒ ﺣﻠﻒ ﺃﻥ ﻻ ﻳ‪‬ﻄﻠﱢﻖ‪ ،‬ﻓﻄﻠﻘﺖ ﻧﻔﺴ‪‬ﻬﺎ‪،‬‬ ‫‪‬ﺣِﻨﺚﹶ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﻧﺎﺋﺒﺔ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﻄﻠﱢﻖ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻓﻘﻮﻟﹸﻜﻢ‪ :‬ﺇﻧﻪ ﲤﻠﻴﻚ‪ ،‬ﺇﻣﺎ ﺇﻥ ﺗ‪‬ﺮﻳﺪﻭﺍ ﺑﻪ ﺃﻧﻪ ﻣﻠﱠﻜﻬﺎ ﻧﻔﺴ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻣﻠﱠﻜﻬﺎ‬ ‫ﻕ ﲟﺠﺮﺩ ﻗﻮﳍﺎ‪ :‬ﻗﺒﻠﺖ‪ ،‬ﻷﻧﻪ ﺃﺗﻰ ﲟﺎ‬ ‫ﺃﻥ ﺗ‪‬ﻄﻠﱢﻖ‪ ،‬ﻓﺈﻥ ﺃﺭﺩﰎ ﺍﻷﻭﻝ‪ ،‬ﻟﺰﻣﻜﻢ ﺃﻥ ﻳﻘﻊ ﺍﻟﻄﻼ ‪‬‬ ‫ﺝ ﺑ‪‬ﻀﻌﻬﺎ ﻋﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺍﺗﺼﻞ ﺑﻪ ﺍﻟﻘﺒﻮﻝﹸ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﰎ ﺍﻟﺜﺎﱏ‪ ،‬ﻓﻬﻮ ﻣﻌﲎ‬ ‫ﻳﻘﺘﻀﻰ ﺧﺮﻭ ‪‬‬ ‫ﺕ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬ ‫ﺍﻟﺘﻮﻛﻴﻞ‪ .‬ﻭﺇﻥ ﹸﻏﻴ‪‬ﺮ ِ‬ ‫ﻗﺎﻝ ﺍﳌﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﺑﻌﺾ ﺻﻮﺭﻩ ﻭﺑﻌﺾ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺃﺻﺤﺎ ‪‬‬ ‫ﺏ ﻣﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ‪ :‬ﺃﻣﺮ‪ِ ‬ﻙ‬


‫‪١٩٦‬‬ ‫ﺑﻴﺪﻙِ‪ ،‬ﺃﻭ ﺟﻌﻠﺖ ﺃﻣ ‪‬ﺮﻙ ﺇﻟﻴﻚ‪ ،‬ﺃﻭ ﻣﻠﱠﻜﺘ‪‬ﻚ ﺃﻣﺮﻙ‪ ،‬ﻓﺬﺍﻙ ﲤﻠﻴﻚ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺍﺧﺘﺎﺭﻯ ﻓﻬﻮ‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ ﺣﻘﻴﻘ ﹰﺔ ﻭﺣﻜﻤﹰﺎ‪ .‬ﺃﻣﺎ ﺍﳊﻘﻴﻘﺔﹸ‪ ،‬ﻓﻸﻥ ‪$‬ﺍﺧﺘﺎﺭﻯ‪ #‬ﱂ ﻳﺘﻀﻤﻦ‬ ‫ﲣﻴﲑ‪ ،‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﺍﻟﻔﺮ ‪‬‬ ‫ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﲣﻴﲑﻫﺎ‪ ،‬ﱂ ﻳ‪‬ﻤﻠﻜﻬﺎ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺧﻴ‪‬ﺮﻫﺎ ﺑﲔ ﺃﻣﺮﻳﻦ‪ ،‬ﲞﻼﻑ ﻗﻮﻟﻪ‪ :‬ﺃﻣﺮ‪‬ﻙ ﺑﻴﺪﻙ‪،‬‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺑﻴﺪﻫﺎ ﺇﻻ ﻭﻫﻰ ﻣﺎﻟﻜﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﻜﻢ‪ ،‬ﻓﻸﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ‪ :‬ﺃﻣﺮ‪‬ﻙ ﺑﻴﺪﻙ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺕ ﺑﻪ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹸﻪ ﻣﻊ ﳝﻴﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺍﺧﺘﺎﺭﻯ‪ ،‬ﻓﻄﻠﻘﺖ ﻧﻔﺴ‪‬ﻬﺎ ﺛﻼﺛﺎﹰ‪،‬‬ ‫ﺃﺭﺩ ‪‬‬ ‫ﺕ ﻭﺍﺣﺪﺓ ﺇﻻ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻏ ‪‬ﲑ ﻣﺪﺧﻮﻝ ‪‬ﺎ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﰲ ﺇﺭﺍﺩﺗﻪ‬ ‫ﻭﻗﻌﺖ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺃﺭﺩ ‪‬‬ ‫ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺍﻟﺘﺨﻴﲑ ﻳﻘﺘﻀﻰ ﺃﻥ ﳍﺎ ﺃﻥ ﲣﺘﺎ ‪‬ﺭ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻻ ﳛﺼ‪‬ﻞ ﳍﺎ ﺫﻟﻚ ﺇﻻ‬ ‫ﺑﺎﻟﺒﻴﻨﻮﻧﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺪﺧﻮ ﹰﻻ ‪‬ﺎ ﱂ ‪‬ﺗِﺒ ‪‬ﻦ ﺇﻻ ﺑﺎﻟﺜﻼﺙ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﺪﺧﻮ ﹰﻻ ‪‬ﺎ‪ ،‬ﺑﺎﻧﺖ‬ ‫ﻑ‪ :‬ﺃﻣﺮ‪‬ﻙ ﺑﻴﺪﻙ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺘﻀﻰ ﲣﻴﲑﻫﺎ ﺑﲔ ﻧﻔﺴﻬﺎ ﻭﺑﲔ ﺯﻭﺟﻬﺎ‪،‬‬ ‫ﺑﺎﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﲞﻼ ِ‬ ‫ﺑﻞ ﲤﻠﻴﻜﻬﺎ ﺃﻣﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺃﻋ ‪‬ﻢ ﻣِﻦ ﲤﻠﻴﻜﻬﺎ ﺍﻹﺑﺎﻧﺔ ﺑﺜﻼﺙ ﺃﻭ ﺑﻮﺍﺣﺪﺓ ﺗﻨﻘﻀﻰ ‪‬ﺎ ﻋﺪ‪‬ﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﺭﺍﺩ ‪‬ﺎ ﺃﺣ ‪‬ﺪ ﳏﺘﻤﻠﻴﻪ‪ ،‬ﻗﹸِﺒ ﹶﻞ ﻗﻮﻟﹸﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ‪‬ﻳﺮِﺩ ﻋﻠﻴﻬﻢ ﰲ ‪$‬ﺍﺧﺘﻴﺎﺭﻯ‪ ،#‬ﻓﺈﻧﻪ ﺃﻋﻢ ﻣﻦ ﺃﻥ‬ ‫ﺡ ﰲ ﲤﻠﻴﻚ‬ ‫ﲣﺘﺎﺭ ﺍﻟﺒﻴﻨﻮﻧﺔ ﺑﺜﻼﺙ ﺃﻭ ﺑﻮﺍﺣﺪﺓ ﺗﻨﻘﻀﻰ ‪‬ﺎ ﻋﺪ‪‬ﺎ‪ ،‬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 ﻳ‪‬ﺴﺘﻔﺎﺩ 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 ﺃ‪‬ﺎ ﲤﻠﻚ ﺑﻪ ﺍﻟﺜﻼﺙ‪ .‬ﻭﻋﻨﻪ‬ ‫ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﺃ‪‬ﺎ ﻻ ﲤِﻠﻜﹸﻬﺎ ﺇﻻ ﺑﻨﻴﺘﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻪ ﺗﻄﻠﻴﻘﹰﺎ ﻣﻨﺠ‪‬ﺰﺍﹰ‪ ،‬ﻓﻘﺪ ﺗﻘﺪ‪‬ﻡ ﻭﺟ ‪‬ﻪ ﻗﻮﻟﻪ ﻭﺿﻌﻔﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻪ ﻟﻐﻮﺍﹰ‪ ،‬ﻓﻠﻬﻢ ﻣﺄﺧﺬﺍﻥ‪:‬‬ ‫ﻕ ﱂ ﳚﻌﻠﻪ ﺍﻟﻠﱠﻪ ﺑﻴﺪ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺇﳕﺎ ﺟﻌﻠﻪ ﺑﻴﺪ ﺍﻟﺮ‪‬ﺟﺎﻝ‪ ،‬ﻭﻻ ﻳﺘﻐ‪‬ﻴ ‪‬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 ﻋ‪‬ﺒﻴﺪ 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 ،‬ﻓﺄﺩﺧﻠﺘ‪‬ﻪ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻫﻰ ﻃﺎﻟﻖ‪ ،‬ﹶﻓﺮ‪ِ‬ﻓ ‪‬ﻊ ﺫﻟﻚ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪،‬‬ ‫ﻓﺄﺑﺎ‪‬ﺎ ﻣﻨﻪ‪ ،‬ﻓﻤﺮ‪‬ﻭﺍ 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 ﺍﻟﺮ‪‬ﺟﺎﻝ 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 ﺿﺮ‪‬ﺎ‪ :‬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 ‬ﻣ‪‬ﻴﹶﺜ 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 ﻷ‪‬ﺎ 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 ،‬ﻓﻄﻠﱠﻘﺘ‪‬ﲎ 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 :‬ﻃﻠﻘﺘ‪‬ﻚ 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 ﻃﻠﻘﺘ‪‬ﻚ ﺛﻼﺛﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺧﻄﱠﹶﺄ ﺍﻟﻠﱠﻪ ﻧﻮﺀﻫﺎ‪ ،‬ﺃﻓﻼ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ)‪ .(٢‬ﻗﺎﻝ‬ ‫ﺃﲪﺪ‪ :‬ﺻﺤ‪‬ﻒ 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 ﺍﻣﺮﺃﺗ‪‬ﻪ‬ ‫ﺟﺮﻳﺞ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﻚ ﺃﻥ ﺗ‪‬ﻄﻠﱢﻖ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻡ ﻻ؟ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ‪ :‬ﻟﻴﺲ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻃﻼﻕ‪ ،‬ﻓﻘﻠﺖ‬ ‫ﺃﻣ ‪‬ﺮﻫﺎ‪ ،‬ﺃﲤِﻠ ‪‬‬ ‫ﻼ ﺃﻣ ‪‬ﺮ ﺍﻣﺮﺃﺗِﻪ‪ ،‬ﹶﺃ‪‬ﻳ ‪‬ﻤِﻠﻚ‪ ‬ﺍﻟﺮﺟ ﹸﻞ ﺃﻥ ﻳ‪‬ﻄﱢﻠﻘﹶﻬﺎ؟‬ ‫ﻟﻪ‪ :‬ﻓﻜﻴﻒ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﻘﻮﻝ ﰲ ﺭﺟﻞ ﻣﻠﱠﻚ ﺭﺟ ﹰ‬ ‫ﻚ ﺍﻟﺰﻭﺟﺔ‬ ‫ﻗﺎﻝ‪ :‬ﻻ)‪ .(١‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﻣﻦ ﻣﺬﻫﺐ ﻃﺎﻭﻭﺱ ﺃﻧﻪ ﻻ ﻳ‪‬ﻄﻠﻖ 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 ‪‬‬ ‫ﻷ‪‬ﻦ 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 ﺣِﻜﻤﺘ‪‬ﻪ ﻭﺭﲪﺘ‪‬ﻪ ﺃﹶﻧﻪ ﱂ ﳚﻌﻞ ﺑﺄﻳﺪﻳﻬﻦ ﺷﻴﺌﹰﺎ ﻣِﻦ‬ ‫ﺃﻣﺮ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﺟﻌﻠﻪ ﺇﱃ ﺍﻷﺯﻭﺍﺝ‪ .‬ﻓﻠﻮ ﺟﺎﺯ ﻟﻸﺯﻭﺍﺝ ﻧﻘ ﹸﻞ ﺫﻟﻚ ﺇﻟﻴﻬﻦ‪ ،‬ﻟﻨﺎﻗﺾ ﺣﻜﻤ ﹶﺔ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺭﲪﺘ‪‬ﻪ‪ ،‬ﻭﻧﻈﺮﻩ ﻟﻸﺯﻭﺍﺝ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﳊﺪﻳﺚ ﺇﳕﺎ ‪‬ﺩﻝﱠ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ ﻓﻘﻂ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﺮﻥ ﺍﻟﻠﱠﻪ‬ ‫ﺴ ‪‬ﻬﻦ‪ ،‬ﻣﺘﻌﻬﻦ‪،‬‬ ‫ﻭﺭﺳﻮﻟﹶﻪ ﻭﺍﻟﺪﺍ ‪‬ﺭ ﺍﻵﺧﺮ‪‬ﺓ ﻛﻤﺎ ﻭﻗﻊ ﹸﻛﻦ‪ ‬ﺃﺯﻭﺍﺟﻪ ﲝﺎﳍﻦ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﺮ ﹶﻥ ﺃﻧ ﹸﻔ ‪‬‬ ‫ﺲ‬ ‫ﺡ ﺍﳉﻤﻴﻞ‪ ،‬ﻻ ﺃﻥ ﺍﺧﺘﻴﺎﺭ‪‬ﻫﻦ ﻷﻧﻔﺴﻬﻦ ﻳﻜﻮ ﹸﻥ ﻫﻮ ﻧﻔ ‪‬‬ ‫ﻭﻃﻠﻘﻬﻦ ﻫﻮ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺴ‪‬ﺮﺍ ‪‬‬ ‫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 ،‬ﺃ‪‬ﺎ‬ ‫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 :‬ﺃ‪‬ﺎ ﺇﻥ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ‬ ‫ﺯﻭﺟﻬﺎ ﻓﻮﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ‪.‬‬ ‫ﻭﺻﺢ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺃ‪‬ﺎ ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺜﻼﺙ ﺑﻜﻞ ﺣﺎﻝ‪ :‬ﻭﺭﻭﻯ ﻋﻦ‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻴﻤﻦ ﺟﻌﻞ ﺃﻣﺮ ﺍﻣﺮﺃﺗﻪ ﺑﻴﺪ ﺁﺧﺮ ﻓﻄﻠﻘﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﺑﺸﻰﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻗﺪ ﺗﻘﺼ‪‬ﻴﻨﺎ ﻣ‪‬ﻦ 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 :#‬ﺇ‪‬ﺎ 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 ،‬ﻓﺴﺄﻟﺘ‪‬ﻪ‪ ،‬ﻓﻠﻢ ﻳﻌﺮﻓﻪ‪ ،‬ﻓﺮﺟﻌ ‪‬‬ ‫ﺖ ﺇﱃ ﻗﺘﺎﺩﺓ‪ ،‬ﻓﺄﺧﱪﺗ‪‬ﻪ‪ ،‬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 ‪‬ﺧﻴ‪‬ﺮﺕ‪ ،‬ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴ‪‬ﻬﺎ؟‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻓﻴﻬﺎ ﲬﺴ ﹲﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ :‬ﺇ‪‬ﺎ ﻭﺍﺣﺪﺓ ﻭﳍﺎ ﺍﻟﺮﺟﻌﺔ‪ :‬ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ .‬ﻭﺫﻛﺮ ﺁﺧﺮ‪ ،‬ﻗﺎﻝ ﻏﲑ ﺍﳌﺮﻭﺫﻯ‪ :‬ﻫﻮ ﺯﻳﺪ ﺍﺑﻦ ﺛﺎﺑﺖ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻣﻦ ﺧﻴ‪‬ﺮ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻄﻼﻕ‪ ،‬ﺃﻭ‬ ‫ﺍﺧﺘﺎﺭﺕ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﱂ ﲣﺘﺮ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻻ ﺷﻰﺀ‪ ،‬ﻭ ﹸﻛﻞﱡ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﺗﻄﻠﻖ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﲢﺮ‪‬ﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻟﺸﻰ ٍﺀ ﻣِﻦ ﺫﻟﻚ ﺣﻜﻢ‪ ،‬ﻭﻟﻮ ﻛﺮ‪‬ﺭ 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 ﺣ‪‬ﺠﺔ ﰲ ﺃﺣﺪ ﺩﻭ ﹶﻥ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺇﺫ ﱂ ﻳﺄ ِ‬ ‫ﻚ ﺃﻣﺮﻙِ‪ ،‬ﺃﻭ ﺍﺧﺘﺎﺭﻯ ﻳ‪‬ﻮﺟﺐ‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻥ ﻗﻮ ﹶﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻣﺮ‪‬ﻙ 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 ﻳ‪‬ﻮﺟﺒﻬﺎ 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 ﻓﺮﻭﻋ‪‬ﻪ‪ ،‬ﻭﱂ ﺗﺘﻨﺎﻗﺾ‪ ،‬ﻭﱂ ﲣﺘﻠﻒ‪،‬‬ ‫ﻭﳓﻦ ﻧ‪‬ﺸﲑ ﺇﱃ ﻃﺮﻑ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ‪.‬‬ ‫ﻕ ﲟﺠﺮﺩ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﺃﻭ ﻻ ﻳﻘ ‪‬ﻊ ﺣﱴ ﲣﺘﺎﺭ ﻧﻔﺴﻬﺎ؟ ﻋﻠﻰ‬ ‫ﻓﺎﺧﺘﻠﻔﻮﺍ‪ :‬ﻫﻞ ﻳﻘﻊ ﺍﻟﻄﻼ ‪‬‬ ‫ﻗﻮﻟﲔ‪ :‬ﺗﻘﺪﻡ ﺣﻜﺎﻳﺘ‪‬ﻬﻤﺎ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﻮﻗﻌﻮﻧﻪ ﲟﺠﺮ ِﺩ ﻗﻮﻟﻪ‪ :‬ﺃﻣﺮﻙ ﺑﻴﺪﻙ‪ :‬ﻫﻞ‬ ‫ﳜﺘﺺ ﺍﺧﺘﻴﺎﺭ‪‬ﻫﺎ ﺑﺎ‪‬ﻠﺲ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﰲ ﻳﺪﻫﺎ ﻣﺎ ﱂ ﻳﻔﺴﺢ‪ ،‬ﺃﻭ ﻳﻄﺄ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪.‬ﺃﺣﺪﳘﺎ‪،‬‬ ‫ﺃﻧﻪ ﻳﺘﻘﻴ‪‬ﺪ ﺑﺎ‪‬ﻠﺲ‪ ،‬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 ﺃ‪‬ﺎ‬ ‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻣﺎﻟﻚ‪ .‬ﰒ ﻗﺎﻝ ﺑﻌ ‪‬‬ ‫ﺗﺮﻛﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﻌﺪ‪‬ﻯ ﺷﻬﺮﻳﻦ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻫﻞ ﻋﻠﻴﻬﺎ ﳝﲔ‪ :‬ﺃ‪‬ﺎ 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 ﻳﻠﺰ‪‬ﻡ 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 ﻧِﻜﺎﺣ‪‬ﻚ؟ 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 :‬ﺃﻣ‪‬ﺮﻙ‬ ‫ﺕ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﻟﻘﻮ ﹸﻝ ﻗﻮﻟﻪ ﻣﻊ ﳝﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻟﻪ ﻧﻴﺔ‪ ،‬ﻓﻠﻪ ﺃﻥ‬ ‫ﺑﻴﺪﻙ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺼﺪ ‪‬‬ ‫ﻳ‪‬ﻮﻗﻊ 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 ﻗﻮ‪‬ﺍﻣ ‪‬‬ ‫ﺷﺎﺀﻭﺍ ﻃﻠﻘﻮﺍ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﳚﻌﻞ ﺍﳌﺮﺃﺓ ﻗﻮ‪‬ﺍﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﺷﺎﺀﺕ ﺃﻣﺴﻜﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺷﻰﺀ ﱂ ﻧﺘﻌﺪ ﺇﲨﺎﻋ‪‬ﻬﻢ‪،‬‬ ‫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 :‬ﺃﻣ‪‬ﺮ ﻓﻼﻧﺔ ﺑﻴﺪﻙ ﺇﻥ ﺃﺩﺧﻠﺖ ﻫﺬﺍ ﺍﻟﻌﺪﻝ ﺍﻟﺒﻴﺖ‪،‬‬ ‫ﻓﻔﻌﻠﺖ‪ ،‬ﺃ‪‬ﺎ 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 ﻧ‪‬ﻔﺴﻬﺎ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﺮﻑ 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 ﻳ‪‬ﻌﺮﻑ 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 ﺗ‪‬ﻤﻠﱢﻜﻬﺎ ﺃﻣﺮﻫﺎ)‪.(١‬‬ ‫ﺏ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ‪‬ﻋ ‪‬ﺪﹾﻟﻨ‪‬ﺎ 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 ،‬ﻓﺎﺭﻗﺘ‪‬ﻪ‪ ،‬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 ﺳﺒﺤﺎﻧ‪‬ﻪ ﻟﻠﺤﻜﻤﲔ ﺍﻟﻨﻈ ‪‬ﺮ ﰲ ﺣﺎﻝ ﺍﻟﺰﻭﺟﲔ ﻋﻨﺪ ﺍﻟﺸﻘﺎﻕ ﺇﻥ ﺭﺃﻳﺎ‬ ‫ﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﻓﺮ‪‬ﻗﺎ‪ ،‬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 ﺟ‪‬ﻌ ﹶﻞ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﻄﻠﱢﻖ‬ ‫ﺝ ﻣﻦ ﻳ‪‬ﻄﻠﱢﻖ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻳ‪‬ﺨﺎﻟﻊ‪ ،‬ﱂ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﰲ ﻣﻮﺍﺿﻊ ﺑﻄﺮﻳﻖ ﺍﻟﻨﻴﺎﺑﺔ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﻛﱠ ﹶﻞ ﺍﻟﺰﻭ ‪‬‬ ‫ﺝ ﻫﻮ ﺍﻟﺬﻯ ﻳ‪‬ﻄﻠﱢﻖ 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 ﻭﺇﺛﺒﺎ‪‬ﺎ ﻭﺍﺳﺘﻴﻔﺎﺋﻬﺎ‪ ،‬ﻭﺍﳌﺨﺎﺻﻤﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻯ ﺣﺮ‪‬ﻡ ﺍﻟﺘﻮﻛﻴ ﹶﻞ ﰲ‬ ‫ﺍﻟﻄﻼﻕ؟ ﻧﻌﻢ ﺍﻟﻮﻛﻴ ﹸﻞ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﳌﻮﻛﱢﻞ ﻓﻴﻤﺎ ﳝﻠﻜﻪ ﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻣﺎﻻ ﳝِﻠﻜﹸﻪ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺤﻞﱡ‬ ‫ﻟﻪ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﳛﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻰ ﺍﳊﻘﻴﻘﺔ ﱂ ﻳ‪‬ﻄﻠﱢﻖ ﺇﻻ ﺍﻟﺰﻭﺝ ﺇﻣﺎ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻮﻛﻴﻠﻪ‪.‬‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴ‪‬ﻨﻪ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﻴﻤﻦ ﺣﺮ‪‬ﻡ ﺃﻣﺘﻪ ﺃﻭ ﺯﻭﺟﺘﻪ ﺃﻭ ﻣﺘﺎﻋﻪ‬ ‫ﷲ‬ ‫ﻚ ﻭﺍ ُ‬ ‫ﺕ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ‪‬‬ ‫ﻚ ‪‬ﺗ‪‬ﺒ‪‬ﺘﻐِﻰ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ِﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺽ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ﹶﻏﻔﹸﻮ ‪‬ﺭ ﺭﺣﻴ ‪‬ﻢ * ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﺤﻠﱠ ﹶﺔ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧﻜﹸﻢ﴾ ]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 ﹶﺃﻋ‪‬ﻮ ‪‬ﺩ ﹶﻟﻪ‪ .#‬ﻭﰱ ﻟﻔﻆ‪ :‬ﻭﻗﺪ ﺣﻠﻔﺖ)‪.(٢‬‬ ‫ﻭﰱ ‪$‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ‪ :#‬ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻧﺖ ﻟﻪ ﺃﻣﺔ‬ ‫ﱮ ِﻟ ‪‬ﻢ‬ ‫ﻳﻄﺆ‪‬ﻫﺎ‪ ،‬ﻓﻠﻢ ﺗﺰﻝ ﺑﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﺣﻔﺼ ﹸﺔ ﺣﱴ ﺣ ‪‬ﺮﻣ‪‬ﻬﺎ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ ‪‬‬ ‫ﻚ﴾)‪] (٣‬ﺍﻟﺘﺤﺮﱘ‪.[١:‬‬ ‫ﺗ‪‬ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ ﺃﹶﺣ ﱠﻞ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬‬ ‫ﻭﰱ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :#‬ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ‬ ‫ﺍﻣﺮﺃﹶﺗﻪ‪ ،‬ﻓﻬﻲ ﻳ‪‬ﻤ ‪‬‬ ‫ﲔ ﻳ‪ ‬ﹶﻜ ﱢﻔﺮ‪‬ﻫ‪‬ﺎ‪ ،‬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 ِ‬ ‫ﳊﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﺣ ﹶ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍ ﹶ‬ ‫ﻧﺴﺎﺋﻪ ﻭﺣﺮ‪‬ﻡ ﹶﻓ ‪‬‬ ‫ﲔ ﻛﻔﺎﺭ ﹰﺓ)‪ .(٥‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻣﺴﻠﻤﺔ ﺑﻦ‬ ‫ﻋﻠﻘﻤﺔ‪ ،‬ﻋﻦ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﺍﻟﺸﻌﱮ‪ ،‬ﻋﻦ ﻣﺴﺮﻭﻕ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻠﻰ ﺑﻦ ﻣ‪‬ﺴﻬﺮ‪،‬‬ ‫ﻼ ﻭﻫﻮ ﺃﺻﺢ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺃﰉ ﻋﻴﺴﻰ‪.‬‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻋﻦ ﺍﻟﺸﻌﱮ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج ﻣﺮﺳ ﹰ‬ ‫ﻭﻗﻮﻟﹸﻬﺎ‪ :‬ﺟﻌﻞ ﺍﳊﺮﺍ ‪‬ﻡ ﺣﻼﻻﹰ‪ ،‬ﺃﻯ‪ :‬ﺟﻌﻞ ﺍﻟﺸﻰﺀ ﺍﻟﺬﻯ ﺣﺮ‪‬ﻣﻪ ﻭﻫﻮ ﺍﻟﻌﺴﻞﹸ‪ ،‬ﺃﻭ‬ ‫ﺍﳉﺎﺭﻳﺔﹸ‪ ،‬ﺣﻼ ﹰﻻ ﺑﻌﺪ ﲢﺮﳝﻪ ﺇﻳﺎﻩ‪.‬‬ ‫ﺚ ﺑﻦ ﺳﻌﺪ‪ :‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰉ ﺣﺒﻴﺐ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻫ‪‬ﺒﲑﺓ 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 ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬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 ﺣﺮ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺟﺎﺭﻳﺘﻪ ﻓﺄﻣﺮﻩ ﺍﻟﻠﱠﻪ‬ ‫ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳ‪‬ﻜﻔﱢﺮ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﱂ ﳛﺮ‪‬ﻣﻬﺎ 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 ﹶﻘﺪ‪‬ﻣ ‪‬ﻰ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺻﺨﺮ ﺑﻦ‬ ‫ﺟ‪‬ﻮﻳﺮﻳﺔ‪ ،‬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 ﺣﺮ‪‬ﻡ 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 ِﻇﻬ‪‬ﺎﺭ‪ ،‬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 ﺣﺮ‪‬ﻣ ‪‬‬ ‫)‪ (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 ‪‬ﺮﻣ‪‬ﺘﻬﺎ ﻳﻌﲎ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ ﺣﺮ‪‬ﻣ ‪‬‬ ‫ﻚ‬ ‫ﺐ * ﻭﺇﱃ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺖ ﻓﹶﺎ‪‬ﻧ ‪‬‬ ‫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 ﻫ‪‬ﺒﲑﺓ‪ ،‬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 ﲟﺤﺮ‪‬ﻣﻬﺎ ﻋﻠﻴﻚ‪ ،‬ﺇﻥ ﺷﺌﺖ ﻓﺘﻘﺪ‪‬ﻡ‪ ،‬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 ﺃ‪‬ﺎ ﺛﻼﺙ‪ .‬ﻭﻗﺎﻝ ﻫﻮ ﻋﻦ ﻋﻠﻰ ﻭﺍﺑﻦ ﻋﻤﺮ ﺻﺤﻴﺢ‪ ،‬ﻓﻮﻫﻢ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﺣﻜﺎﻩ‬ ‫ﰲ‪ :‬ﺃﻧﺖ ﻋﻠﻰ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﻮ ﻭﻫﻢ ﻇﺎﻫﺮ‪ ،‬ﻓﺈ‪‬ﻢ ﻓﺮ‪‬ﻗﻮﺍ 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 ﻳ‪‬ﻘﺒﻞ 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 ﺗﻘﺪ‪‬ﻡ ﻛﻼﻡ ﳚﻮﺯ ﺻﺮﻓﻪ ﺇﻟﻴﻪ ﻗﺒﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺑﺘﺪﺍ ًﺀ ﱂ‬ ‫ﻳﻘﺒﻞ‪ ،‬ﻭﺇﻥ ِﺣﺮ‪‬ﻡ 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 ﺩﻭ‪‬ﺎ ﻓﻮﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﳝﻴﻨﹰﺎ ﻓﻬﻮ ﳝﲔ ﻓﻴﻬﺎ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﻮ ﺷﻴﺌﹰﺎ ﻓﻬﻮ‬ ‫ﺻﺪ‪‬ﻕ 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 ﻛﻔﺎﺭ‪‬ﺎ‪،‬‬ ‫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 ‪‬ﻧﻮ‪‬ﻯ 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 ﻳﻠﺰﻣ‪‬ﻪ 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 ﻳﻠﺰﻣ‪‬ﻪ 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 ﻳ‪‬ﺼﺮﻓﹶﻪ 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 ﻏﲑ‪‬ﻩ‪ ،‬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 ﺗﻠﺰﻣ‪‬ﻪ 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 ﻭﺻﺎﺣﺒ‪‬ﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﺎﺷﻰ‬ ‫ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪.‬‬ ‫ﺍﳌﺬﻫﺐ ﺍﳊﺎﺩﻯ ﻋﺸﺮ‪ :‬ﺃ‪‬ﺎ 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 ﻳ‪‬ﺴ ‪‬ﻤﻮ‪‬ﺍ‪ ،‬ﻭﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ‪ .‬ﻭﺻﺢ ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﺧِﻼﺱ‬ ‫ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﺃ‪‬ﻢ ﺃﻣﺮﻭﻩ ﺑﺎﺟﺘﻨﺎ‪‬ﺎ ﻓﻘﻂ‪.‬‬ ‫ﻒ ﰲ ﺫﻟﻚ ﻻ ﻳ‪‬ﺤﺮ‪‬ﻣﻬﺎ ﺍﳌﻔﱴ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻻ ﳛﻠﱢﻠﻬﺎ ﻟﻪ‪،‬‬ ‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱏ ﻋﺸﺮ‪ :‬ﺍﻟﺘﻮﻗ ‪‬‬ ‫ﺖ ﻓﺘﻘﺪ‪‬ﻡ‪،‬‬ ‫ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻌﱮ ﻋﻦ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻧﺎ ﲟﺤﻠﻬﺎ ﻭﻻ ﳏﺮ‪‬ﻣﻬﺎ ﻋﻠﻴﻚ ﺇﻥ ﺷﺌ ‪‬‬ ‫ﻭﺇﻥ ﺷﺌﺖ ﻓﺘﺄﺧﺮ‪.‬‬ ‫ﻕ ﺑﲔ ﺃﻥ ﻳ‪‬ﻮﻗﻊ ﺍﻟﺘﺤﺮﱘ ﻣﻨﺠﺰﹰﺍ ﺃﻭ ﻣﻌﻠﻘﹰﺎ ﺗﻌﻠﻴﻘﹰﺎ ﻣﻘﺼﻮﺩﹰﺍ‬ ‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺍﻟﻔﺮ ‪‬‬ ‫ﻭﺑﲔ ﺃﻥ ﻳ‪‬ﺨﺮﺟﻪ 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 ،‬ﻓﺎﺣﺘﺠﻮ‪‬ﺍ 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 :‬ﺣﺮ‪‬ﻣﺖ ﻛﺬﺍ ﻭﻫﻮ ﻋﻠ ‪‬ﻰ ﺣﺮﺍﻡ‪ ،‬ﻓﻠﻴﺲ‬ ‫ﻼ ﹲﻝ ﻭﻫﺬﹶﺍ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ِﻟ‪‬ﺘ ﹾﻔ‪‬ﺘﺮ‪‬ﻭﺍ‬ ‫ﺏ ﻫﺬﹶﺍ ‪‬ﺣ ﹶ‬ ‫ﺴ‪‬ﻨِﺘﻜﹸﻢ ﺍﻟ ﹶﻜ ِﺬ ‪‬‬ ‫ﺼﻒ‪ ‬ﺃﹶﻟ ِ‬ ‫ﺇﻟﻴﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿:‬ﻭ ﹶﻻ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟﻤ‪‬ﺎ ‪‬ﺗ ِ‬ ‫ﻋ‪‬ﻠﻰ ﺍﻟﻠﱠﻪ ﺍﻟ ﹶﻜ ِﺬ ‪‬‬ ‫ﻚ﴾‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬‬ ‫ﺏ﴾ ]ﺍﻟﻨﺤﻞ‪ [١١٦ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪‬ﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ﹶﱂ ‪‬ﺗ ‪‬‬ ‫]ﺍﻟﺘﺤﺮﱘ‪ ،[١:‬ﻓﹶﺈﺫﺍ ﻛﹶﺎ ﹶﻥ ﺳﺒﺤﺎﻧﻪ ﱂ ﳚﻌ ﹾﻞ ﻟﺮﺳﻮﻟﻪ ﺃﻥ ‪‬ﻳﺤ‪‬ﺮ ‪‬ﻡ ﻣﺎ ﺃﺣﻞ ﺍﻟﻠﱠﻪ ﻟﻪ‪ ،‬ﻓﻜﻴﻒ ﳚﻌ ﹸﻞ‬


‫‪٢٠٨‬‬ ‫ﻟِﻐﲑﻩ ﺍﻟﺘﺤﺮﱘ‪‬؟‬ ‫ﱮ ج‪ $ :‬ﹸﻛﻞﱡ ‪‬ﻋ ‪‬ﻤ ٍﻞ ﹶﻟﻴ‪‬ﺲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﹶﻓﻬ‪‬ﻮ ‪‬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 ﻳ‪‬ﺮﻳﺪ ﺑﻪ ﺇﻧﺸﺎﺀ ﲢﺮﳝﻬﺎ‪ ،‬ﺃﻭ ﺍﻹﺧﺒﺎ ‪‬ﺭ ﻋﻨﻬﺎ ﺑﺄ‪‬ﺎ‬ ‫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 ﺑﻌﻀ‪‬ﻬﺎ‬ ‫ﺑﻌﻀﺎﹰ‪ ،‬ﻓﻠﻢ ﳛﺮﻡ ﺍﻟﺰﻭﺟﺔ ﺑﺸﻰﺀ ﻣﻨﻬﺎ ﺑﻐﲑ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻨﻜﻮﻥ ﻗﺪ ﺍﺭﺗﻜﺒﻨﺎ‬ ‫ﺃﻣﺮﻳﻦ‪ :‬ﲢﺮﳝ‪‬ﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﺣﻼﳍﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﻷﺻ ﹸﻞ ﺑﻘﺎ ُﺀ ﺍﻟﻨﻜﺎﺡ ﺣﱵ ﺗ‪‬ﺠﻤﻊ ﺍﻷﻣﺔ‪ ،‬ﺃﻭ‬ ‫ﻳﺄﺗ ‪‬ﻰ ﺑﺮﻫﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺯﻭﺍﻟﻪ‪ ،‬ﻓﻴﺘﻌﻴ‪‬ﻦ 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 ﻓﺈﻧ‪‬ﺎ ﺗﻴ ﱠﻘﻨ‪‬ﺎ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺑﺬﻟﻚ‪ ،‬ﻭﺷﻜﻜﻨﺎ‪ :‬ﻫﻞ ﻫﻮ ﲢﺮ ‪‬ﱘ ﺗ‪‬ﺰﻳﻠﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻛﺎﻟﻈﻬﺎﺭ ﺃﻭ‬ ‫ﻳ‪‬ﺰﻳﻠﻪ ﲡﺪﻳ ‪‬ﺪ ﺍﻟﻌﻘﺪ ﻛﺎﳋﹸﻠﻊ‪ ،‬ﺃﻭ ﻻ ﻳ‪‬ﺰﻳﻠﻪ ﺇﻻ ﺃﻭ ‪‬‬ ‫ﺝ ﻭﺇﺻﺎﺑﺔ ﻛﺘﺤﺮ ِﱘ ﺍﻟﺜﻼﺙ؟ ﻭﻫﺬﺍ ﻣﺘﻴﻘﱠﻦ‪،‬‬ ‫ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﺸﻜﻮ ‪‬ﻙ ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺤﻞﱡ ﺑﺎﻟﺸﻚ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﹶﺃ ﹾﻓ‪‬ﻨﻮ‪‬ﺍ ﰲ ﺍﳋﻠﻴﺔ ﻭﺍﻟﱪﻳﺔ ﺑﺄ‪‬ﺎ 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 ﻋ‪‬ﺮﻓﻴﺔ 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 ﺑﻜﻮ‪‬ﺎ ﺑﺎﺋﻨﺔ‬ ‫ﻋﻨﺪ ﻣﻦ ﻳﺮﺍﻩ‪ ،‬ﻓﺎﻟﺘﺤﺮ ‪‬ﱘ ‪‬ﺎ ﻣﻘﻴ‪‬ﺪ‪ ،‬ﻓﺈﺫﺍ ﺃﻃﻠﻖ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﱂ ﻳ‪‬ﻘﻴ‪‬ﻴﺪ‪ ،‬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 ،‬ﻓﺤﺠﺘ‪‬ﻪ ﺃﻥ‬ ‫ﺤﺮ‪‬ﻣ‪‬ﻬﺎ 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 ﻳ‪‬ﺠﺪﻯ ﻋﻠﻴﻬﻢ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻹﺑﺎﻧﺔ ﺑﺎﻟﻮﺍﺣﺪﺓ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺄ‪‬ﺎ ﺑﺎﺋﻨﺔ ﺇﺑﺎﻧﺔ‬ ‫ﻣﻘﻴ‪‬ﺪﺓ‪ ،‬ﲞﻼﻑ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﺈﻥ ﺍﻹﺑﺎﻧﺔ ﺑﻪ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻻ ﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﺜﻼﺙِ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺪ ‪‬ﺭ‬ ‫ﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺔ‬ ‫ﻻ ﻳ‪‬ﺨﱢﻠﺼ‪‬ﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ‪ ،‬ﻓﺈﻥ ﺇﺑﺎﻧﺔ ﺍﻟﺘﺤﺮ ِﱘ ﺃﻋﻈ ‪‬ﻢ ﺗﻘﻴﻴﺪﹰﺍ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺃﻧ ِ‬ ‫ﺑﺎﺋﻨﺔ‪ ،‬ﻓﺈﻥ ﻏﺎﻳ ﹶﺔ ﺍﻟﺒﺎﺋﻨﺔ ﺃﻥ ﲢﺮﻣﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺻﺮ‪‬ﺡ ﺑﺎﻟﺘﺤﺮﱘ‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ﺑﺎﻹﺑﺎﻧﺔ ﻣﻦ ﻗﻮﻟﻪ‪:‬‬ ‫ﺃﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘ ﹰﺔ ﺑﺎﺋﻨﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﺟﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ﺑﺎﺋﻨﺔ ﰲ ﺣ ‪‬ﻖ ﺍﳌﺪﺧﻮﻝ ‪‬ﺎ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻤﺄﺧ ﹸﺬ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃ‪‬ﺎ ﻻ‬ ‫ﻚ ﺇﺑﺎﻧﺘﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺗ‪‬ﻔﻴﺪ 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 ﻭﺃﺑﺎ‪‬ﺎ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻉ ﺍﳌﻠﻚ‬ ‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻭﺍﺣﺪﺓ ﺭﺟﻌﻴﺔ‪ ،‬ﻓﻤﺄﺧﺬﻩ ﺃﻥ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﻳ‪‬ﻔﻴﺪ ﻣﻄﻠﻖ ﺍﻧﻘﻄﺎ ِ‬ ‫ﺽ ﰲ ﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻓﻼ‬ ‫ﻭﻫﻮ ﻳﺼﺪ‪‬ﻕ ﺑﺎﳌﺘﻴ ﱠﻘ ِﻦ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪﺓﹸ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﺗﻌ‪‬ﺮ ‪‬‬ ‫ﻍ ﺇﺛﺒﺎﺗ‪‬ﻪ 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 ﻳﺪ‪‬ﻝ‬


‫‪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 ﻳ‪‬ﻨﺘﺞ ﺍﻷﺧ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺴﺄﻝ ﻋﻤﺎ ﺃﺭﺍﺩ ﻣﻦ ﻇﻬﺎﺭ ﺃﻭ ﻃﻼﻕ ﺭﺟﻌﻲ‪ ،‬ﺃﻭ ﳏﺮ‪‬ﻡ‪ ،‬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 ﺣﺮ‪‬ﻡ‬ ‫ﺴ‪‬ﻨ ﹲﺔ﴾‬ ‫ﺍﻟﺮﺟ ﹸﻞ ﺍﻣﺮﺃﺗﻪ ﻓﻬﻰ ﳝﲔ ﻳﻜﻔﱢﺮﻫﺎ‪ ،‬ﻭﺗﻼ‪﴿ :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟﻜﹸﻢ ﰲ ﺭ‪‬ﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ ،(١)[٢١ :‬ﻭﻫﺬﺍ ﻳ‪‬ﺸﺒﻪ ﻣﺎ ﻗﺎﻟﻪ ﳎﺎﻫﺪ ﰲ ﺍﻟﻈﱢﻬﺎﺭ‪ :‬ﺇﻧﻪ ﻟﻴﺰﻣ‪‬ﻪ ﲟﺠﺮﺩ ﺍﻟﺘﻜﻠﻢ ﺑﻪ‬ ‫ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﻮﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺇﺫﺍ ﱂ‬ ‫ﻳ‪‬ﻄﻠﱢﻖ ﻋﻘﻴﺒ‪‬ﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻠﻔﻆ ﳛﺘ ِﻤﻞﹸ ﺍﻹﻧﺸﺎﺀ ﻭﺍﻹﺧﺒﺎﺭ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻹﺧﺒﺎﺭ‪،‬‬ ‫ﻓﻘﺪ ﺍﺳﺘﻌﻤﻠﻪ ﻓﻴﻤﺎ ﻫﻮ ﺻﺎ ﹲ‬ ‫ﱀ ﻟﻪ‪ ،‬ﻓﻴ‪‬ﻘﺒﻞ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻹﻧﺸﺎﺀ ﺳ‪ِ‬ﺌ ﹶﻞ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ‬ ‫ﺣﺮ‪‬ﻣﻬﺎ ﺑﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺃﺭﺩﺕ ﺛﻼﺛﹰﺎ ﺃﻭ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﲔ‪ ،‬ﻗﹸِﺒ ﹶﻞ ﻣﻨﻪ ﻟﺼﻼﺣﻴﺔ ﺍﻟﻠﻔﻆ ﻟﻪ‬ ‫ﻭﺍﻗﺘﺮﺍﻧﻪ ﺑﻨﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﺻﺮ‪‬ﺡ ﲟﻮﺟﺐ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪:‬‬ ‫ﺖ ﻋﻠ ‪‬ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﻣﻮﺟﺒ‪‬ﻪ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﺈﺫﺍ ﻧﻮﻯ ﺫﻟﻚ ﺑﻠﻔﻆ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ‪،‬‬ ‫ﺃﻧ ِ‬ ‫ﻭﺍﺣﺘﻤﺎﻟﹸﻪ ﻟﻠﻄﻼﻕ ﺑﺎﻟﻨﻴﺔ ﻻ ﻳﺰﻳ ‪‬ﺪ ﻋﻠﻰ ﺍﺣﺘﻤﺎﻟﻪ ﻟﻠﻈﻬﺎﺭ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﲢﺮﳝ‪‬ﻬﺎ 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 ﺣﺮ‪‬ﻡ ﻣﺎ ﺃﺣﻞ ﺍﻟﻠﱠﻪ ﻟﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍ ﹸﳌﻨ‪‬ﻜﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٤٧٣‬‬


‫‪٢١١‬‬ ‫ﺖ ﻋﻠ ‪‬ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻇﻬﺎﺭﺍﹰ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ‬ ‫ﻭﺍﻟﺰ‪‬ﻭﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﻘﻮﻟﻪ‪ :‬ﺃﻧ ِ‬ ‫ﺷﺒﻬﻬﺎ ﲟﻦ ﲢﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﺑﺎﻟﻠﺰﻭﻡ‪ ،‬ﻓﺈﺫﺍ ﺻﺮ‪‬ﺡ 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 ِ‬ ‫ﳜﺮ‪‬ﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﻳﺼ ‪‬ﲑ ﻃﻼﻗﹰﺎ ﻋِﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ‪ :‬ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﺷﺎﺫ ﻻ ﻳ‪‬ﻠﺘﻔﺖ 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 ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻋﻠﻰ ﺃﺻﻠﻪ ﻣﻦ‬ ‫ﺍﺳﺘﻘ ‪‬ﺮ ﻋﻠﻴﻪ ﺣﻜ ‪‬ﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﺑ ‪‬‬ ‫ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺇﻳﻘﺎﻉ ﺫﻟﻚ‪ ،‬ﻭﺍﳊﻠﻒ ﺑﻪ ﻛﺎﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻭﻓﺮ‪‬ﻕ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﺒﺎﺑﲔ‬ ‫ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﻳﻘﺎﻉ ﻭﺍﳊﻠﻒ‪ ،‬ﻛﻤﺎ ﻓﺮ‪‬ﻕ 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 ﺗﻘﺮﻳﺮ‪‬ﻩ ﰲ ﺍﻷﳝﺎﻥ ﺇﻥ‬ ‫ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻴﻠﺰﻣﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻔﺮ‪‬ﻗﻮﺍ ﺑﲔ ﺇﻧﺸﺎﺀ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺑﲔ ﺍﳊﻠﻒ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﰲ ﺍﳊﻠﻒ ﺑﻪ ﺣﺎﻟﻔﹰﺎ ﻳﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ ﳝﲔ‪ ،‬ﻭﰱ ﺗﻨﺠﻴﺰﻩ ﺃﻭ ﺗﻌﻠﻴﻘﻪ ﺑﺸﺮﻁ ﻣﻘﺼﻮﺩ‬ ‫ﻣﻈﺎﻫﺮﹰﺍ ﻳﻠﺰﻣ‪‬ﻪ 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 ﺗ‪‬ﻜﻔﱠﺮ ﺑﺎﻟﻨﺺ‪ ،‬ﻭﺍﳌﻌﲎ‪ ،‬ﻭﺁﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻠﺒﺎﺱ ﳝ ‪‬‬ ‫ﻚ ﻭﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ * ﹶﻗ ‪‬ﺪ‬ ‫ﺕ ﹶﺃﺯ‪‬ﻭﺍ ِﺟ ‪‬‬ ‫ﻚ ‪‬ﺗ‪‬ﺒﺘ‪‬ﻐﻰ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬‬ ‫ﱮ ِﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫﴿‪‬ﻳﹶﺄﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺽ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﻼ‬ ‫ﺤﻠﱠ ﹶﺔ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧﻜﹸﻢ﴾ ]ﺍﻟﺘﺤﺮﱘ‪ ،[٢-١ :‬ﻭﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﱘ ﺍﳊﻼﻝ ﺩﺍﺧ ﹰ‬ ‫ﺺ ﳏﻞ ﺍﻟﺴﺒﺐ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺎﻡ ﳑﺘﻨﻊ ﻗﻄﻌﺎﹰ‪ ،‬ﺇﺫ ﻫﻮ‬ ‫ﲢﺖ ﻫﺬﺍ ﺍﻟﻔﺮﺽ‪ ،‬ﻷﻧﻪ ﺳ‪‬ﺒﺒ‪‬ﻪ‪ ،‬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 :‬ﻧﻌ‪‬ﻢ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﳝﲔ ﻛﹸﱪﻯ‬ ‫ﰲ ﺍﻟﺰﻭﺟﺔ ﻛﻔﺎﺭﺗ‪‬ﻬﺎ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﳝﲔ ﺻﻐﺮﻯ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻛﻔﺎﺭﺗ‪‬ﻬﺎ ﻛﻔﺎﺭ ﹸﺓ ﺍﻟﻴﻤﲔ‬ ‫ﺑﺎﻟﻠﱠﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮ ِﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑِﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺪ‪‬ﻫﻢ‪ ،‬ﺇﻥ ﺍﻟﺘﺤ ِﺮ ‪‬ﱘ ﳝﲔ‬ ‫ﺗﻜﻔﺮ‪ ،‬ﻓﻬﺬﺍ ﲢﺮﻳ ‪‬ﺮ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﻘﻼﹰ‪،‬ﻭﺗﻘﺮﻳﺮﻫﺎ ﺍﺳﺘﺪﻻﻻﹰ‪ ،‬ﻭﻻ ﳜﻔﻰ‪ -‬ﻋﻠﻰ ﻣﻦ‬ ‫ﺁﺛﺮ ﺍﻟﻌِﻠﻢ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﺟﺎﻧﺐ ﺍﻟﺘﻌﺼ‪‬ﺐ ﻭﻧﺼﺮﺓ ﻣﺎ ﺑﲎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ -‬ﺍﻟﺮﺍﺟ ‪‬ﺢ ﻣِﻦ‬ ‫ﺍﳌﺮﺟﻮﺡ ﻭﺑﺎﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺗﺒﲔ ﲟﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﺃﻥ ﻣﻦ ﺣﺮ‪‬ﻡ 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 ﺗ‪‬ﺰﻳﻠﻪ‬ ‫ﺤﻞﱡ ﻟﻪ ﻭﻃﺆﻫﺎ ﺣﱴ ﻳ‪‬ﻜﻔﱢﺮ‪ ،‬ﻭﻷﻥ ﺍﻟﻠﱠﻪ‬ ‫ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻇﺎﻫ ‪‬ﺮ ﻣﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﻳ ِ‬ ‫ﳊﻞﱠ‪ ،‬ﻓﺪﻝ ﻋﻠﻲ ﺛﺒﻮﺕ ﺍﻟﺘﺤﺮﱘ‬ ‫ﺤﱠﻠﺔﹰ‪ ،‬ﻭﻫﻰ ﻣﺎ ﻳ‪‬ﻮﺟﺐ ﺍ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ ﲰ‪‬ﻰ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺫﻟﻚ ‪‬ﺗ ِ‬ ‫ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ‪ ،[١:‬ﻭﻷﻧﻪ‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬‬ ‫ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﻟﻨﺒﻴﻪ ج‪ِ﴿ :‬ﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﲢﺮ ‪‬ﱘ ﳌﺎ ﺃﺑﻴﺢ ﻟﻪ‪ ،‬ﻓﻴﺤﺮﻡ ﺑﺘﺤﺮﳝﻪ ﻛﻤﺎ ﻟﻮ ﺣﺮ‪‬ﻡ ﺯﻭﺟﺘﻪ‪.‬‬ ‫ﺿ ‪‬ﺪ ﺍﻟﻌﻘ ِﺪ ﻻ ﻣِﻦ‬ ‫ﻭﻣﻨﺎﺯﻋﻮﻩ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﳕﺎ ﺳ‪‬ﻤﻴﺖ ﺍﻟﻜﻔﺎﺭﺓ ِﲢﻠﱠﻪ ﻣِﻦ ﺍﳊﹶﻞ ﺍﻟﺬﻯ ﻫﻮ ِ‬ ‫ﺍﳊِﻞ ﺍﻟﺬﻯ ﻫﻮ ﻣﻘﺎﺑ ﹸﻞ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﻬﻰ ‪‬ﺗ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ‬ ‫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 ‫ﻳ‪‬ﺴﻤﻰ 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 ﺍﻟ‪‬ﺘ ِ‬ ‫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 ﺣﺮ‪‬ﻡ‬ ‫ﻚ‬ ‫ﻒ ﺑﺎﻟﻠﱠﻪ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﻭﻟﻮ ﺣﻠﻒ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﱂ ﻳ‪‬ﺠﺰ 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 ﻳ‪‬ﺒﻴﺢ ﻟﻪ ﺍﻹﻗﺪﺍ ‪‬ﻡ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ‬ ‫ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺄﺫﻥ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﺫ ﹸﻥ ﻟﻪ ﻓﻴﻪ ﻭﻳ‪‬ﺒﻴﺤﻪ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﻣﺎ ﻓﺮﺽ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﺇﺫﻧﻪ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﺇﺑﺎﺣﺘﻪ ﺑﻌﺪ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻨﻪ ﺑﺎﳊﻠﻒ ﺃﻭ ﺍﻟﺘﺤﺮﱘ ﺭ‪‬ﺧﺼ ﹰﺔ ﻣﻦ ﺍﻟﻠﱠﻪ ﻟﻪ‪،‬‬ ‫ﻭﻧﻌﻤﺔ ﻣﻨﻪ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺍﻟﺘﺰﺍﻣﻪ ﳊﻜﻤﻪ ﺍﻟﺬﻯ ﻓﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻠﺘ ِﺰﻣ‪‬ﻪ ﺑﻘﻰ‬ ‫ﺍﳌﻨ ‪‬ﻊ ﺍﻟﺬﻯ ﻋﻘﺪ‪‬ﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﺻﺮﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﺭﻓﻊ ﺍﻵﺻﺎﺭ ﻋﻤﻦ ﺍﺗﻘﺎﻩ‪ ،‬ﻭﺍﻟﺘﺰﻡ‬ ‫ﲔ ﰲ ﺷﺮﻉ ﻣ‪‬ﻦ ﻗﺒﻠﻨﺎ ﻳﺘﺤﺘ‪‬ﻢ ﺍﻟﻮﻓﺎ ُﺀ ‪‬ﺎ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﳊﻨﺚﹸ‪ ،‬ﻓﻮﺳ‪‬ﻊ‬ ‫ﺣ‪‬ﻜﻤﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻴﻤ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺟﻮ‪‬ﺯ ﳍﺎ ﺍﳊﻨﺚ ﺑﺸﺮﻁ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳ‪‬ﻜ ﱢﻔ ‪‬ﺮ ﻻ ﻗﺒ ﹸﻞ ﻭﻻ ﺑﻌ ‪‬ﺪ ﱂ‬ ‫ﻳ‪‬ﻮﺳ‪‬ﻊ ﻟﻪ ﰲ ﺍﳊﻨﺚ‪ ،‬ﻓﻬﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﳛﺮﻡ ﺣﱴ ﻳﻜﻔﱢﺮ‪،.‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺃﰉ‬ ‫ﺣﻨﻴﻔﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺣ ‪‬ﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻳ‪‬ﻮﺿﺤﻪ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﻭﺍﳊﻠﻒ ﻗﺪ ﺗﻌﻠﱠﻖ‬ ‫ﺑﻪ ﻣﺎﻧﻌﺎﻥ‪ :‬ﻣﻨﻊ ﻣﻦ ﻧﻔﺴﻪ ﻟﻔﻌﻠﻪ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺤﻨﺚ ﺑﺪﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﻠﻮ ﱂ ﻳ‪‬ﺤﺮ‪‬ﻣﻪ‬ ‫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 ﻓﺴﺎﺩ‪‬ﻩ‪،.‬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 ،‬ﻓﻌﺰﻣ‪‬ﻪ 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 ،‬ﻓﺈ‪‬ﻤﺎ ﻗﺎﻻ‪ :‬ﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‬ ‫ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﺍ ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﺃﺳﻌ ‪‬ﺪ ﺑﺎﻟﻨﺺ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﺳﻘﻄﻮﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ‬ ‫ﺤﻠﱠ ﹶﺔ ﺍﻷﳝﺎ ِﻥ ﻋ‪‬ﻘ ‪‬‬ ‫‪‬ﺗ ِ‬ ‫ﻚ﴾ ]ﺍﻟﺘﺤﺮﱘ‪ ،[١ :‬ﻭﻫﺬﺍ ﺻﺮﻳ ‪‬ﺢ ﰲ‬ ‫ﺤﺮ‪ ‬ﻡ ﻣ‪‬ﺎ 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 ،‬ﻭﻳ‪‬ﻌﻠﱠﻖ ﺑﻐﲑﻩ‪،‬‬ ‫ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳ‪‬ﺨﻠﻰ ﺳﺒ ‪‬‬ ‫ﻭﻫﺬﺍ ﻇﺎﻫ ‪‬ﺮ ﺍﻻﻣﺘﻨﺎﻉ‪.‬‬ ‫ﲔ ﺇﻥ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﳌﻨﻊ ﻣﻦ ﻓﻌﻠﻪ ﺑﺎﻟﺘﺤﺮﱘ ﻛﺎﳌﻨﻊ ﻣﻨﻪ ﺑﺎﻟﻴﻤﲔ‪ ،‬ﺑﻞ ﺃﻗﻮﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﻴﻤ ‪‬‬ ‫ﻚ ﺣ‪‬ﺮﻣﺔ ﺍﲰﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺎﻟﺘﺤﺮ ‪‬ﱘ ﺗﻀﻤﻦ ﻫﺘﻚ ﺣﺮﻣﺔ ﺷﺮﻋﻪ ﻭﺃﻣﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ‬ ‫ﺗﻀﻤﻦ ﻫﺘ ‪‬‬ ‫ﺷﺮﻉ ﺍﻟﺸﻰﺀ ﺣﻼ ﹰﻻ ﻓﺤﺮ‪‬ﻣﻪ 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 ﺣ‪‬ﺮﻣﺔ ﺍﲰﻪ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﻟِﻌﺒﺎﺩﻩ ﺍﳊِﻨﺚ‬ ‫ﺃﻭ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻣﺎ ﺟﻮ‪‬ﺯ 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 ﻳ‪‬ﺒﺢ 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 ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﻞﱠ ﺍﻟﻠﱠﻪ‬ ‫ﺤﻠﱠ ﹶﺔ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧﻜﹸﻢ﴾ ]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 ﻭﺣﺪ‪‬ﻩ‪ ،‬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 ‪‬ﺩﻧ‪‬ﺎ 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 ‪‬ﻣﺮ‪‬ﻩ 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 ِﻟﻴ‪‬ﺨﻄﹸﺒﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭ‪‬ﻳﺪ‪‬ﻝﱡ 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 ﺩﺍﺑﺘ‪‬ﻬﺎ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﻀ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪﻩ‪‬‬ ‫ﺐ ﺍ ﹶﳌﻠِﻜ ﹸﺔ ‪‬ﻧ ﹾﻔﺴ‪‬ﻬﺎ ﻟﻠﺴ‪‬ﻮﹶﻗﺔِ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻫﻮ‪‬ﻯ ِﻟ‪‬ﻴ ‪‬‬ ‫ﻚ‪ ،#‬ﻓﻘﺎﻟﺖ‪ :‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﻬ ‪‬‬ ‫ﺴ ِ‬ ‫ﻓﻘﺎﻝ‪$ :‬ﻫ‪‬ﱮ ﱃ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺝ ﻓﻘﺎﻝ‪$ :‬ﻳ‪‬ﺎ‬ ‫ﺕ ِﺑ ‪‬ﻤﻌ‪‬ﺎﺫ‪ ،#‬ﰒ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻚ ﻓﻘﺎ ﹶﻝ‪$ :‬ﹶﻗ ‪‬ﺪ ﻋ‪ ‬ﹾﺬ ِ‬ ‫ﺖ‪ :‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ﺑﺎﻟﻠﱠ ِﻪ ِﻣ‪‬ﻨ ‪‬‬ ‫ﺴ ﹸﻜﻦ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟِﺘ ‪‬‬ ‫)‪(٣‬‬ ‫ﺴﻬ‪‬ﺎ ﺭﺍ ِﺯِﻗ‪‬ﻴ‪‬ﻴ ِﻦ ﻭﹶﺃﹾﻟ ِ‬ ‫ﺃﹶﺑﺎ ﹸﺃ ‪‬ﺳﻴ‪‬ﺪ‪ :‬ﺍ ﹾﻛ ‪‬‬ ‫ﺤ ﹾﻘﻬ‪‬ﺎ ﺑﹶﺄ ‪‬ﻫِﻠﻬ‪‬ﺎ‪. #‬‬ ‫ﺕ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﻣﺮﺃ ﹲﺓ ﻣِﻦ‬ ‫ﻭﰱ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :#‬ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﹸﻛ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺄﻣﺮ ﺃﹶﺑﺎ ﺃﹸ ‪‬ﺳ‪‬ﻴ ٍﺪ ﺃﻥ ﻳ‪ ‬ﺮ ِﺳ ﹶﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ‪،‬ﹶﻓ ﹶﻘ ِﺪ ‪‬ﻣﺖ‪ ،‬ﻓﱰﻟﺖ ﰲ ﺃﹸﺟ‪ِ ‬ﻢ ﺑﲎ‬ ‫ﺳ‪‬ﺎ ِﻋﺪ‪‬ﺓ‪ ،‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺟﺎﺀﻫﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﻣﺮﺃﺓ ﻣﻨﻜﱢﺴﺔ ﺭﺃﺳﻬﺎ‪،‬‬ ‫ﻚ ِﻣﻨ‪‬ﻰ‪ ،#‬ﻓﻘﺎﻟﻮﺍ ﳍﺎ‪ :‬ﺃﺗﺪﺭﻳ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻓﻠﻤ‪‬ﺎ ﻛﻠﻤﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺃﹶﻋﻮﺫﹸ ﺑﺎﻟﱢﻠ ِﻪ ﻣﻨﻚ‪ ،‬ﻗﺎﻝ‪$ :‬ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻋ ﹾﺬﺗ‪ِ ‬‬ ‫ﺖ ﺃﺷﻘﻰ ﻣﻦ‬ ‫ﺨ ﹸﻄﺒ‪‬ﻚ‪ ،‬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 ﹸﻛﻠﱡﻬ‪‬ﺎ ﺃﺧﺒﺎ ‪‬ﺭ ﻋﻦ ﻗﺼﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﰲ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﰲ ﻣﻘﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻰ‬ ‫ﺨ ﹸﻄﺒ‪‬ﻬﺎ‪.‬‬ ‫ﺻﺮﳛﺔ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﻜﻦ ﺗﺰﻭ‪‬ﺟﻬﺎ 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 ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻋ‪‬ﺘ‪‬ﺒ 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 ،‬ﻭﻳ‪‬ﺆﻛﹼﺪﻩ 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 ﻧِﻜﺎﺣ‪‬ﻪ ﳍﺎ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﺳﺘﺪﻋﺎ ًﺀ ﻣﻨﻪ ج ﻟﻠﺪ‪‬ﺧﻮﻝ ﻻ ﻟﻠﻌﻘﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻓﻬﻮ ﺃﺻﺮﺣ‪‬ﻬﺎ ﰲ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻭ‪‬ﺟ ‪‬ﺪ ﻋﻘﺪ‪ ،‬ﻓﺈ ﱠﻥ ﻓﻴﻪ ﺃﻧﻪ‬ ‫ج ﳌﺎ ﺟﺎﺀ ﺇﻟﻴﻬﺎ ﻗﺎﻟﹸﻮﺍ‪ :‬ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺟﺎﺀ ﻟِﻴﺨ ﹸﻄ‪‬ﺒﻚِ‪ ،‬ﻭﺍﻟﻈﺎﻫ ‪‬ﺮ ﺃ‪‬ﺎ 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 ﻳ‪‬ﻄﱠﻠ ‪‬ﻖ ‪‬ﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﻳﻐﲑﻩ ﺍﻟﻨﱮ ج‪ ،‬ﺑﻞ ﺃﻗﺮﻫﻢ ﻋﻠﻴﻪ‪،‬‬ ‫ﺖ ﺣﺮﺍﻡ‪ ،‬ﻭﺃﻣﺮ‪‬ﻙ ﺑﻴﺪﻙ‪،‬‬ ‫ﻕ ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻘﺪﻭ ﹸﺓ‪ :‬ﺑﺄﻧ ِ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻄﻼ ‪‬‬ ‫ﻭﻗﺪ ﺃﻭﻗﻊ ﺃﺻﺤﺎ ‪‬‬ ‫ﺕ ﻣﲏ‪ ،‬ﻭﺃﻧﺖ ﺑﺮﻳﺔ ﻭﻗﺪ ﺃﺑﺮﺃﺗﻚ‪،‬‬ ‫ﻭﺍﺧﺘﺎﺭﻱ‪ ،‬ﻭﻭﻫﺒﺘ‪‬ﻚ ﻷﻫﻠﻚ‪ ،‬ﻭﺃﻧﺖ ﺧﻠﻴﺔ ﻭﻗﺪ ﺧﻠﻮ ِ‬ ‫ﺝ‪ .‬ﻓﻘﺎﻝ ﻋﻠﻰ ﻭﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺍﳋﻠﻴ ﹸﺔ ﺛﻼﺙ‪،‬‬ ‫ﺖ ﺍﳊﺮ ‪‬‬ ‫ﺖ ﻣﱪ‪‬ﺃﺓ‪ ،‬ﻭﺣﺒﻠﹸﻚ ﻋﻠﻰ ﻏﺎﺭﺑِﻚ‪ ،‬ﻭﺃﻧ ِ‬ ‫ﻭﺃﻧ ِ‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻮ ﺃﺣ ‪‬ﻖ ‪‬ﺎ‪ .‬ﻭﻓﺮ‪‬ﻕ ﻣﻌﺎﻭﻳﺔ ﺑﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻪ ﻗﺎﻝ ﳍﺎ‪ :‬ﺇﻥ ﺧﺮﺟﺖ‬ ‫ﻓﺄﻧﺖ ﺧﻠﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻰ ﻭﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺯﻳﺪ ﰲ ﺍﻟﱪﻳﺔ‪ :‬ﺇ‪‬ﺎ 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 ﻳ‪‬ﻌﲔ ﻟﻪ ﻟﻔﻈﺎﹰ‪ ،‬ﻓﻌﻠﻢ ﺃﹶﻧﻪ ﺭ ‪‬ﺩ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻟﻄﻼ ‪‬‬ ‫ﻅ ﻻ ﺗ‪‬ﺮﺍﺩ ﻟﻌﻴﻨﻬﺎ‪ ،‬ﺑﻞ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﻻﻓﻈﻬﺎ‪،‬‬ ‫ﻕ ﻣﻊ ﺍﻟﻨﻴ‪‬ﺔ‪ ،‬ﻭﺍﻷﻟﻔﺎ ﹸ‬ ‫ﺑﻪ‪ ،‬ﻭﻗﻊ ﺑﻪ ﺍﻟﻄﻼ ‪‬‬ ‫ﻓﺈﺫﺍ ﺗﻜﻠﱠﻢ ﺑﻠﻔﻆ ﺩﺍﻝ ﻋﻠﻰ ﻣﻌﲎ‪ ،‬ﻭﻗﺼﺪ ﺑﻪ ﺫﻟﻚ ﺍﳌﻌﲎ‪ ،‬ﺗﺮﺗ‪‬ﺐ 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 ﺍﻣﺮﺃ‪‬ﺗﻚ‪‬؟ ﻓﻘﺎﻝ‪ :‬ﻓﺎﺭﻗﺘ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﺳﺮ‪‬ﺡ ﺷﻌﺮﻫﺎ ﻭﻗﺎﻝ‪:‬‬ ‫ﺳﺮﺣﺘ‪‬ﻬﺎ ﻭﱂ ﻳ‪‬ﺮﺩ ﻃﻼﻗﺎﹰ‪ ،‬ﱂ ﺗﻄﻠﻖ‪ .‬ﻛﺬﻟﻚ ﺇﺫﺍ ﺿﺮ‪‬ﺎ ﺍﻟﻄﻠﻖ ﻭﻗﺎﻝ ﻟﻐﲑﻩ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻨﻬﺎ‬ ‫ﺑﺬﻟﻚ‪ :‬ﺇ‪‬ﺎ 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 ﻳﻨﻮﻳ‪‬ﻪ‪ ،‬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 ﺍﻟﺴ‪‬ﺮﺍ ِ‬ ‫ﻕ ﺍﻣﺮﺃﺗﻪ ﻧﻮﺍﻩ ﺃﻭ ﱂ ﻳﻨﻮﻩ‪ ،‬ﻭﻳﺪ‪‬ﻋﻰ ﺃﻧﻪ ﺛﺒﺖ ﻟﻪ‬ ‫ﻳﺴﻮ ﹸ‬ ‫ﻍ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﺗﻜﻠﻢ ﺑﻪ‪ ،‬ﻟﺰﻣﻪ ﻃﻼ ‪‬‬ ‫ﻋ‪‬ﺮﻑ 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﴿ :‬ﻳ‪‬ﺎ‬ ‫ﺕ ﹸﺛﻢ‪ ‬ﹶﻃﱠﻠ ﹾﻘ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﹶﻓﻤ‪‬ﺎﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ‬ ‫ﺤﺘ‪‬ﻢ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬ﻧ ﹶﻜ ‪‬‬ ‫ِﻣ ‪‬ﻦ ِﻋ ‪‬ﺪ ٍﺓ ‪‬ﺗ ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﻧ‪‬ﻬﺎ ﹶﻓ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﻭﺳ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺳ‪‬ﺮﺍﺣﹰﺎ ﺟ‪‬ﻤﻴ ﹰ‬ ‫ﻼ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ ،[٤٩ :‬ﻓﻬﺬﺍ‬ ‫ﻉ ﰲ ﻏﲑ ﺍﻟﻄﻼﻕ‪ ،‬ﻛﻘﻮﻟﻪ‬ ‫ﻚ ﺍﻟﻔﺮﺍﻕ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﺸﺮ ‪‬‬ ‫ﺍﻟﺴﺮﺍﺡ ﻏﲑ ﺍﻟﻄﻼﻕ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻛﺬﻟ ‪‬‬


‫‪٢١٨‬‬ ‫ﱮ ِﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﻟ ِﻌ ‪‬ﺪِﺗ ِﻬ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ [١ :‬ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻑ﴾ ]ﺍﻟﻄﻼﻕ‪[٢ :‬‬ ‫ﻑ ﹶﺃ ‪‬ﻭ ﻓﹶﺎﺭﻗﹸﻮ ‪‬ﻫﻦ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﺴﻜﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫﴿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 ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﺗﻜﻠﻢ ﺑﻪ ﻃﻠﻘﺖ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻬﻢ ﻣﻌﻨﺎﻩ ﺃﻭ ﱂ ﻳﻔﻬﻢ‪،‬‬ ‫ﻓﻴﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻓ ﹶ‬ ‫ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﺒﻄﻼﻥ ﺳﻮﺍﺀ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺐ‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻪ‪ ،‬ﻭﻣﻌﲏ ﺍﻟﻌﻮ ِﺩ ﺍﳌﻮﺟ ِ‬ ‫ﻟﻠﻜﻔﺎﺭﺓ‬ ‫ﺴﺎِﺋ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻫﻦ‪ ‬ﺃﹸﻣ‪‬ﻬﺎِﺗ ِﻬ ‪‬ﻢ ﺇ ﹾﻥ ﹸﺃﻣ‪‬ﻬﺎ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ِﺇﻻﱠ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻈﹶﺎ ِﻫﺮ‪‬ﻭ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ِﻣ ‪‬ﻦ ِﻧ ‪‬‬ ‫ﻼﺋِﻰ ‪‬ﻭﹶﻟ ‪‬ﺪ‪‬ﻧﻬ‪ ‬ﻢ ﻭِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻣ‪‬ﻨﻜﹶﺮﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭﺯ‪‬ﻭﺭﹰﺍ ﻭِﺇﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬ﻌﻔﹸﻮ‪ ‬ﹶﻏﻔﹸﻮ ‪‬ﺭ * ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺍﻟ ﱠ‬ ‫ﺤﺮِﻳ ‪‬ﺮ ‪‬ﺭﹶﻗ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﺘ‪‬ﻤﺎﺳ‪‬ﺎ ﹶﺫِﻟﻜﹸ ‪‬ﻢ‬ ‫ﻳ‪‬ﻈﹶﺎﻫِﺮﻭ‪ ‬ﹶﻥ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﹸﺛﻢ‪ ‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓ‪‬ﺘ ‪‬‬ ‫ﺼﻴ‪‬ﺎ ‪‬ﻡ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮﻳ‪‬ﻦ ‪‬ﻣ‪‬ﺘﺘ‪‬ﺎِﺑ ‪‬ﻌ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ‬ ‫ﺠ ‪‬ﺪ ﹶﻓ ِ‬ ‫ﺗ‪‬ﻮ ‪‬ﻋﻈﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺧِﺒ ‪‬ﲑ * ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﻚ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ‬ ‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟِﻪ ‪‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﻚ ِﻟ‪‬ﺘﺆ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑﺎ ِ‬ ‫ﺴﻜِﻴﻨﹰﺎ ﺫِﻟ ‪‬‬ ‫ﲔ ِﻣ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻄ ‪‬ﻊ ﹶﻓِﺈ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ِﺳ‪‬ﺘ ‪‬‬ ‫‪‬ﻳﺘ‪‬ﻤﺎﺳ‪‬ﺎ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﻭِﻟ ﹾﻠﻜﹶﺎﻓِﺮﻳﻦ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﺏ ﺃﻟِﻴ ‪‬ﻢ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ ،[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 ﺗﺰﻭ‪‬ﺟﲎ 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$ :‬ﻣ‪‬ﺎ ِﻋ‪‬ﻨﺪِﻯ ﰲ ﺃﻣﺮِﻙ‬ ‫ﺷ‪‬ﻰ ٌﺀ‪ #‬ﻓﻘﺎﻟﺖ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱏ ﺃﺷﻜﻮ ﺇﻟﻴﻚ)‪ ،(١‬ﻭﺭ‪‬ﻭﻯ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﱃ ﺻﺒﻴ ﹰﺔ ﺻِﻐﺎﺭﹰﺍ ﺇﻥ‬ ‫ﱃ ﺟ‪‬ﺎﻋ‪‬ﻮﺍ‪ ،‬ﻓﱰ ﹶﻝ ﺍﻟﻘﺮﺁﻥﹸ‪ ،‬ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺍﳊﻤ ‪‬ﺪ ِﻟﻠﱠ ِﻪ‬ ‫ﺿﻤ‪‬ﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﺿﺎﻋ‪‬ﻮﺍ ﻭﺇﻥ ﺿﻤﻤﺘ‪‬ﻬﻢ ﺇ ﱠ‬ ‫ﺖ ﺛﻌﻠﺒﺔ ﺗﺸﻜﻮ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ‬ ‫ﺍﻟﺬﻯ ‪‬ﻭ ِﺳ ‪‬ﻊ ﲰﻌ‪‬ﻪ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻟﻘﺪ ﺟﺎﺀﺕ ﺧﻮﻟ ﹸﺔ ﺑﻨ ‪‬‬ ‫ﺴ ِﺮ ﺍﻟﺒﻴﺖ ‪‬ﻳﺨ‪‬ﻔﻰ 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 ‬ﺗ‪‬ﺤﺎ ‪‬ﻭﺭ‪‬ﻛﻤﺎ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﲰﻴ ‪‬ﻊ ‪‬ﺑ ِ‬ ‫ﻚ ﰲ ْ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ﻭ‪‬ﺗﺸ‪‬ﺘﻜﻰ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗﺠ‪‬ﺎ ِﺩﻟﹸ ‪‬‬ ‫ﲑ﴾‬ ‫ﱮ ج ‪ِ$‬ﻟ‪‬ﻴ ‪‬ﻌِﺘ ‪‬ﻖ ‪‬ﺭﹶﻗ‪‬ﺒ ﹰﺔ‪ ،#‬ﻗﺎﻟﺖ‪ :‬ﻻ ﳚﺪ‪ ،‬ﻗﺎﻝ‪$ :‬ﹶﻓ‪‬ﻴﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ‪‬ﻳ ِﻦ‬ ‫]ﺍ‪‬ﺎﺩﻟﺔ‪ [١ :‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﻨﺤﻮ )‪.(٢٠٦٣‬‬ ‫)‪ (٢‬ﻋﻠﻖ ﺑﻌﻀﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٣١٦/١٣‬‬


‫‪٢١٩‬‬ ‫ﲔ‬ ‫‪‬ﻣ‪‬ﺘﺘ‪‬ﺎِﺑ ‪‬ﻌ‪‬ﻴ ِﻦ‪ ،#‬ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ‪ ،‬ﺇﻧﻪ ﺷﻴﺦ ﻛﺒﲑ ﻣﺎ ﺑ ِﻪ ِﻣ ‪‬ﻦ ﺻﻴﺎﻡ‪ ،‬ﻗﺎﻝ‪$ :‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻄ ِﻌ ‪‬ﻢ ِﺳ‪‬ﺘ ‪‬‬ ‫ﻕ ﺑﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺄﱏ ﺳﺎﻋﺘﺌﺬ ِﺑﻌ‪‬ﺮﻕ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ ٍﺮ‪#‬‬ ‫ﺴﻜِﻴﻨﹰﺎ‪ #‬ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺷﻰﺀ ﻳﺘﺼﺪ‪ ‬‬ ‫ِﻣ ‪‬‬ ‫ﲔ‬ ‫ﺖ ﹶﻓﹶﺄ ﹾﻃﻌِﻤﻰ ‪‬ﻋ‪‬ﻨﻪ‪ِ ‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺴ‪‬ﻨ ِ‬ ‫ﻕ ﺁﺧﺮ‪ ،‬ﻗﺎ ﹶﻝ‪$ :‬ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺈﱏ ﺃﻋﻴﻨﻪ ﺑﻌ‪‬ﺮ ٍ‬ ‫ﺴﻜِﻴﻨﹰﺎ ﻭﺍ ‪‬ﺭﺟِﻌﻰ ﺇﱃ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ِ‬ ‫ِﻣ ‪‬‬ ‫ﻚ‪.(١)#‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺴﻨﻦ‪ :#‬ﺃﻥ ﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ﺍﻟﺒﻴﺎﺿﻰ ﻇﺎﻫﺮ ﻣِﻦ ﺍﻣﺮﺃﺗﻪ ﻣﺪ ﹶﺓ ﺷﻬ ِﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﰒ‬ ‫ﺖ ِﺑﺬﹶﺍ ‪‬ﻙ ﻳ‪‬ﺎ ﺳ‪‬ﻠﻤﺔ‪ ،#‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺃﻧﺎ ِﺑﺬﹶﺍ ‪‬ﻙ‬ ‫ﱮ ج‪$ :‬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 ‪‬ﺭﹶﻗ‪‬ﺒ ﹶﺔ‪،#‬‬ ‫ﺼ ‪‬ﻢ‬ ‫ﺖ ﺻﻔﺤﺔ ﺭﻗﺒﱴ‪ ،‬ﻗﺎﻝ‪$ :‬ﹶﻓ ‪‬‬ ‫ﺖ‪ :‬ﻭﺍﻟﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊ ‪‬ﻖ ﻧﺒﻴﹰﺎ ﻣﺎ ﺃﻣِﻠﻚ‪ ‬ﺭﻗﺒﺔ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﺿﺮﺑ ‪‬‬ ‫ﻗﻠ ‪‬‬ ‫ﺖ ﺇﻻ ﰲ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻗﺎﻝ‪$ :‬ﻓﺎﻃﻌﻢ‪ ،‬ﻭ ‪‬ﺳﻘﹰﺎ‬ ‫ﺖ ﺍﻟﺬﻯ ﺃﺻﺒ ‪‬‬ ‫‪‬ﺷ ‪‬ﻬ ‪‬ﺮ‪‬ﻳ ِﻦ ﻣﺘﺘﺎِﺑﻌ‪‬ﲔ‪ ،#‬ﻗﺎﻝ‪ :‬ﻭﻫﻞ ﺃﺻﺒ ‪‬‬ ‫ﺸ‪‬ﻴ ِﻦ ﻣﺎ ﻟﻨﺎ ﹶﻃﻌ‪‬ﺎﻡ‪،‬‬ ‫ﲔ ﻣﺴﻜﻴﻨﹰﺎ‪ #‬ﻗﻠﺖ‪ :‬ﻭﺍﻟﱠﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊ ‪‬ﻖ ﻟﻘﺪ ِﺑ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻣِﻦ ﲤﺮ ﺑﲔ ﺳِﺘ ‪‬‬ ‫ﺴﻜِﻴﻨﹰﺎ ‪‬ﻭﺳ‪‬ﻘﹰﺎ‬ ‫ﲔ ِﻣ ‪‬‬ ‫ﻚ ﻓﹶﺄ ﹾﻃ ِﻌ ‪‬ﻢ ِﺳ‪‬ﺘ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗ ِﺔ ‪‬ﺑﻨِﻰ ﺯ‪ ‬ﺭ‪‬ﻳ ٍﻖ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺪﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﺇِﻟ‪‬ﻴ ‪‬‬ ‫ﺐ ‪‬‬ ‫ﻗﺎﻝ‪$ :‬ﻓﺎ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﺇﱃ ﺻ‪‬ﺎ ِﺣ ِ‬ ‫ﺖ‪ :‬ﻭﺟﺪﺕ ﻋﻨﺪﻛﻢ‬ ‫ﻚ ‪‬ﺑ ِﻘ‪‬ﻴﺘ‪‬ﻬﺎ‪ .#‬ﻗﺎﻝ‪ :‬ﹶﻓﺮ‪ ‬ﺣﺖ‪ ‬ﺇﱃ ﻗﻮﻣﻰ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺖ ﻭ ِﻋﻴ‪‬ﺎﻟﹸ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺗ‪‬ﻤ ِﺮ ﻭ ﹸﻛ ﹾﻞ ﹶﺃ‪‬ﻧ ‪‬‬ ‫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 ﹶﻗ‪‬ﺒ 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 :‬ﺭﹶﺃ‪‬ﻳﺖ‪ ‬ﺧ ﹾﻠﺨ‪‬ﺎﻟﹶﻬﺎ ﰲ ‪‬‬ ‫ﻚ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣﻤ‪ ‬‬ ‫ﻚ ﻋ‪‬ﻠﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺃﻛﻔﱢﺮ‪ ،‬ﻗﺎﻝ‪ $ :‬ﻭ ‪‬ﻣﺎ ‪‬ﺣ ‪‬ﻤﹶﻠ ‪‬‬ ‫)‪(٣‬‬ ‫ﻼ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻬﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹶﻞ ﻣ‪‬ﺎ 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 ﻳ‪‬ﻮﺍِﻗﻊ‪ ‬ﻗﺒﻞ ﺃﻥ ‪‬ﻳ ﹶﻜﻔﱢﺮ‪،‬‬ ‫ﻓﻘﺎﻝ‪ $ :‬ﹶﻛﻔﱠﺎ ‪‬ﺭﹲﺓ ﻭ‪‬ﺍ ِ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 ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺴ ‪‬‬ ‫ﺠ‪‬ﺒﺘ‪‬ﲎ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﹶﺃ ‪‬ﻣ ِ‬ ‫ﺍﻟﻠﱠﻪ‪ِ ﴿:‬ﻣ ‪‬ﻦ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﻤ‪‬ﺎﺳ‪‬ﺎ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪[٣:‬؟ ﻓﻘﺎﻝ‪ :‬ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﺗ‪ ‬ﹶﻜ ﱢﻔ ‪‬ﺮ‪ (١)#‬ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ‪ :‬ﻻ ﻧﻌﻠﻤ ‪‬ﻪ ﻳ‪‬ﺮﻭﻯ ﺑﺈﺳﻨﺎﺩ ﺃﺣﺴ ‪‬ﻦ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻣﺴﻠﻢ‬ ‫ﻗﺪ ﺗ‪‬ﻜﱢﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻣﻮﺭﹰﺍ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﺻﺮ‪‬ﺡ 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 ﻳ‪‬ﺮﻳﺪ ﻃﻼﻗﺎﹰ‪ ،‬ﻛﺎﻥ ﻇﻬﺎﺭﺍﹰ‪ ،‬ﺃﻭ ﻃﻠﱠﻖ ﻳ‪‬ﺮﻳﺪ‬ ‫ﻑ ﻫﺬﺍ‪ ،‬ﻭﻧﺺ ﺃﲪﺪ‪:‬‬ ‫ﻇﻬﺎﺭﹰﺍ ﻛﺎﻥ ﻃﻼﻗﺎﹰ‪ ،‬ﻫﺬﺍ ﻟﻔﻈﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻨﺴﺐ 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 ﻳ‪‬ﻌﺎﺩ 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 ﺯ‪‬ﻭ ‪‬ﺭ ﻭﺇﻧﺸﺎ ٌﺀ ﻣﻨﻜﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻭﺭ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﺧﻼﻑ ﺍﳊﻖ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺍﳌﻨﻜﺮ‬ ‫ﺧﻼﻑ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﺧﺘﻢ ﺳﺒﺤﺎﻧﻪ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿:‬ﻭ‪‬ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻟ ‪‬ﻌﻔﹸﻮ‪ ‬ﹶﻏﻔﹸﻮﺭ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪[٢:‬‬ ‫ﻭﻓﻴﻪ ﺷﻌﺎﺭ ﺑﻘﻴﺎﻡ ﺳﺒﺐ ﺍﻹﰒ ﺍﻟﺬﻯ ﻟﻮﻻ ﻋﻔ ‪‬ﻮ ﺍﻟﻠﱠﻪ ﻭﻣﻐﻔﺮﺗ‪‬ﻪ ﻵﺧﺬ ﺑﻪ‬ ‫ﺐ ﺑﺎﻟﻌﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ‪،‬‬ ‫ﺲ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﺇﳕﺎ ﲡ ‪‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺇﻥ ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﲡﺐ ﺑﻨﻔ ِ‬ ‫ﻭﺭﻭﻯ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻧ‪‬ﺠﻴﺢ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺗﻜﻠﱠﻢ ﺑﺎﻟﻈﻬﺎﺭ‪ ،‬ﻓﻘﺪ ﹶﻟ ِﺰﻣ‪‬ﻪ‪،‬‬ ‫ﻭﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰉ ﳒﻴﺢ ﻋﻨﻪ‪ ،‬ﻭﺭﻭﻯ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﱠﰒ‬ ‫)‪ (١‬ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٨٦/٧‬‬


‫‪٢٢١‬‬ ‫‪‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ ،[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 ﻋ‪‬ﺎ ‪‬ﺩ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘﻢ‪ ‬ﺍﻟﻠﱠﻪ ِﻣ‪‬ﻨﻪ‪] ﴾‬ﺍﳌﺎﺋﺪﺓ‪ [٩٥ :‬ﺃﻯ‪ :‬ﻋﺎﺩ ﺇﱃ ﺍﻻﺻﻄﻴﺎﺩ ﺑﻌﺪ‬ ‫ﻒ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٩٥ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻜﻔﺎﺭﺓ ﺇﳕﺎ‬ ‫ﻧﺰﻭﻝ ﲢﺮﳝﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ‪ ﴿ :‬ﻋﻔﹶﺎ ﺍﻟﻠﱠﻪ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﻭﺟﺒﺖ ﰲ ﻣﻘﺎﺑﻠﺔ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﻣﻦ ﺍﳌﻨﻜﺮ ﻭﺍﻟﺰﻭﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻈﻬﺎ ‪‬ﺭ ﺩﻭﻥ ﺍﻟﻮﻁﺀ‪ ،‬ﺃﻭ ﺍﻟﻌﺰﻡ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺣﺮ‪‬ﻡ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭ‪‬ﻰ ﻋﻨﻪ ﻛﺎﻥ ﺍﻟﻌﻮﺩ ﻫﻮ ﻓﻌﻞ ﺍﳌﻨﻬﻰ‬ ‫ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻋ‪‬ﺴﻰ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻜﹸﻢ ﻭﺇ ﹾﻥ ‪‬ﻋ ‪‬ﺪﺗ‪‬ﻢ ‪‬ﻋ ‪‬ﺪﻧ‪‬ﺎ﴾ ]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 ﺣﻜﻤ‪‬ﻪ ﻣﻦ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﻟﻈﻬﺎﺭ‪،‬‬ ‫ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﲢﺮﱘ ﺍﻟﺰﻭﺟﺔ ﺣﱴ ﻳﻜﻔﱢﺮ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤ‪‬ﻪ 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 ﻳ‪‬ﻈﺎﻫﺮ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳍﺬﺍ ﺃﺗﻰ ﻓﻴﻬﺎ ﺑﻠﻔﻆ‬ ‫ﺍﻟﻔﻌﻞ ﻣﺴﺘﻘﺒﻼﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳ‪‬ﻈﺎﻫﺮﻭﻥ‪ ،‬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 ﺍﻟﻌ‪‬ﻮﺩ ﻣﺎ ﺫﻛﺮﰎ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻀﺎ ‪‬ﺭ ﲟﻌﲎ ﺍﳌﺎﺿﻲ‪ ،‬ﻛﺎﻥ ﺗﻘﺪﻳﺮ‪‬ﻩ‪:‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻇﺎﻫﺮﻭﺍ ﻣِﻦ ﻧﺴﺎﺋﻬﻢ‪ ،‬ﰒ ﻋﺎﺩﻭﺍ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳌﺎ ﻭﺟﺒﺖ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﺇﻻ ﻋﻠﻰ ﻣﻦ‬ ‫ﺗﻈﺎﻫﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﰒ ﻋﺎﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺗ‪‬ﻮﺟﺒﻮ‪‬ﺎ 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 ﺍﻟﺼ‪‬ﺎﻣﺖ‪ ،‬ﻭﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ ﺑﺎﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﱂ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺃﻣﺮ ﺃﻭ ‪‬‬ ‫ﻳﺴﺄﳍﻤﺎ‪ :‬ﻫﻞ ﺗﻈﺎﻫﺮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻗﻠﺘ‪‬ﻢ‪ :‬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 ﺑﻴ‪‬ﻦ ﰲ ﺃﻥ ﺍﳌﺘﻈﺎﻫﺮﻳﻦ ﻛﺎﻥ ﻗﺼﺪ‪‬ﻫﻢ 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 ﻳ‪‬ﺴﺒﻘﻮﺍ‬ ‫ﻫﻮ ﺇﻋﺎﺩﺓ ﻟﻔ ِ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺸ‪‬ﻜﺎ ﹸﺓ ﻻ ﻳﻜﺎﺩ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﳜﻠﻮ ﻋﻨﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻠﻢ‬ ‫ﻳﻮﺟﺐ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺑﺎﻟﻈﻬﺎﺭ ﺍﳌﻌﺎﺩ ﻻ ﺍﳌﺒﺘﺪﺃ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﻣﻦ‬ ‫ﺛﻼﺛﺔ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻌﺮﺏ ﻻ ﻳ‪‬ﻌﻘﻞ ﰲ ﻟﻐﺎ‪‬ﺎ 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 ‫‪‬ﺭﺩ‪‬ﻭﺍ ﹶﻟﻌ‪‬ﺎﺩ‪‬ﻭﺍ ِﻟﻤ‪‬ﺎ ﻧ‪‬ﻬﻮﺍ ‪‬ﻋ‪‬ﻨﻪ‪] ﴾‬ﺍﻷﻧﻌﺎﻡ‪ ،[٢٨ :‬ﻓﻬﺬﺍ ﻧﻈ ‪‬ﲑ ﺍﻵﻳﺔ ﺳﻮﺍﺀ ﰲ ﺃﻧﻪ ﻋﺪ‪‬ﻯ ﻓﻌﻞ‬ ‫ﻢ ‪‬ﻋﺪ‪‬ﻧﺎ﴾‬ ‫ﺍﻟﻌﻮﺩ ﺑﺎﻟﻼﻡ‪ ،‬ﻭﻫﻮ ﺇﺗﻴﺎﻧ‪‬ﻬﻢ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﲟﺜﻞ ﻣﺎ ﺃﺗﻮﺍ ﺑﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇ ﹾﻥ ‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ [٨ :‬ﺃﻯ‪ :‬ﺇﻥ ﻛﺮﺭﰎ ﺍﻟﺬﻧﺐ‪ ،‬ﻛﺮﺭﻧﺎ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﺇﱃ‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻧﻬ‪‬ﻮﺍ ﻋ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺠﻮ‪‬ﻯ ﹸﺛﻢ‪ ‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨﻪ‪] ﴾‬ﺍ‪‬ﺎﺩﻟﺔ‪ [٨ :‬ﻭﻫﺬﺍ ﰲ ﺳﻮﺭﺓ ﺍﻟﻈﻬﺎﺭ‬ ‫ﻼ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﻗﺮﻳﺐ ﺑﺬﻛﺮﻩ‪.‬‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﺒﲔ ﺍﳌﺮﺍ ‪‬ﺩ ﻣِﻦ ﺍﻟﻌﻮﺩ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻧﻈﲑ‪‬ﻩ 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 ﻳ‪‬ﻘﺎﻝ‪ ،‬ﻋﺎﺩ ﰲ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﺃﺭﻳﺪ ﺑﺎﻟﻌﻮ ِﺩ ﺍﻟﺮﺟﻮ ‪‬‬ ‫ﺍﳍﺒﺔ‪ ،‬ﻟﻘﺎﻝ‪ :‬ﰒ ﻳﻌﻮﺩﻭﻥ ﻓﻴﻤﺎ ﻗﺎﻟﻮﺍ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪$ :‬ﺍﻟﻌ‪‬ﺎِﺋ ‪‬ﺪ ﰲ ﻫِﺒﺘﻪِ‪ ،‬ﻛﹶﺎﻟﻌ‪‬ﺎِﺋ ِﺪ ﰲ‬


‫‪٢٢٣‬‬ ‫ﹶﻗﻴ‪‬ﺌ ِ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 ‪‬ﻤﻤ‪‬ﻪ‪ ،‬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 ﻭﺣﺪ‪‬ﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺗﺸﻨﻴﻌ‪‬ﻜﻢ 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 ﻳ‪‬ﻘﺎﻝ‪ :‬ﺃﻋﺎﺩ ﻛﻼﻣ‪‬ﻪ 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 ‪‬ﺪﻫ‪‬ﺎ ‪‬ﻋﹶﻠ ‪‬ﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،#‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻼﺯﻡ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﹶﻛِﻠﻤ‪‬ﺎِﺗ ‪‬‬ ‫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 ﻣﺘﻌﺼ‪‬ﺐ ﻳﻘﻮﻝ‪ :‬ﻻ ‪‬ﻳ ‪‬ﻌ‪‬ﺘﺪ‪‬‬ ‫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 ﻧﻈﲑ‪‬ﻫﺎ‪﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ‬ ‫ﺠﻮ‪‬ﻯ ﹸﺛﻢ‪ ‬ﻳﻌ‪‬ﻮﺩﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨﻪ‪] ﴾‬ﺍ‪‬ﺎﺩﻟﺔ‪ ،[٨ :‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻬ ِﺬ ِﻩ‬ ‫‪‬ﺗ ‪‬ﺮ ﺇﱃ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻧﻬ‪‬ﻮﺍ ﻋ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٧٣/٥‬ﻭﻣﺴﻠﻢ )‪.(١٦٢٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٢١٩‬‬ ‫)‪ (٣‬ﰲ ﺍﻷﺻﻞ‪ :‬ﺿﻤﺎﻡ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ‬


‫‪٢٢٤‬‬ ‫ﺍﻵﻳﺔ ﺗ‪‬ﺒﲔ ﺍﳌﺮﺍ ‪‬ﺩ ﻣِﻦ ﺁﻳﺔ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻓﺈﻥ ﻋﻮ ‪‬ﺩﻫﻢ ِﻟﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻮﺍ ﻋﻨﻪ‪ ،‬ﻫﻮ ﺭﺟﻮﻋ‪‬ﻬﻢ ﺇﱃ ﻧﻔﺲ ﺍﳌﻨﻬﻰ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺠﻮﻯ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺇﻋﺎﺩ ﹶﺓ ﺗﻠﻚ ﺍﻟﻨﺠﻮﻱ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺑﻞ ﺭﺟﻮﻋ‪‬ﻬﻢ ﺇﱃ ﺍﳌﻨﻬﻰ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻈﻬﺎﺭ‪﴿ :‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ [٣ :‬ﺃﻯ‪ :‬ﻟﻘﻮﳍﻢ‪.‬‬ ‫ﻓﻬﻮ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻫﻮ ﲢﺮ ‪‬ﱘ ﺍﻟﺰﻭﺟﺔ ﺑﺘﺸﺒﻴﻬﻬﺎ ﺑﺎﶈﺮ‪‬ﻣﺔ‪ ،‬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 ،‬ﻭﻏﲑ‪‬ﻫﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ 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 ،‬ﻭﻋﻮﺩ‪‬ﻩ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﱴ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻭﻻﹰ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ﻭﺇ ﹾﻥ ‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪﻧ‪‬ﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ‪:‬‬ ‫‪ [٨‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻋﻮﺩﻫﻢ ﻣﻔﺎﺭﻗﺔ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻋﻮﺩ‪‬ﻫﻢ ﺇﱃ ﺍﻹﺳﺎﺀﺓ‪،‬‬ ‫ﻭﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﻺ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ﻓﹶﺎﻟ ‪‬ﻌ ‪‬ﻮﺩ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻤﺪ‪.‬‬ ‫ﻭﺇ ﹾﻥ ﻋ‪‬ﺎ ‪‬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 ﻳﺘﻀﻤ‪‬ﻦ‬ ‫ﲔ ﺍﻟﻌﻮﺩ ﰲ ﺍﳍﺒﺔ‪ ،‬ﻭﺑ ‪‬‬ ‫ﺑ ‪‬‬ ‫ﻋﻮﺩ‪‬ﻩ ﻓﻴﻪ ﺇﺩﺧﺎﻟﹶﻪ ﰲ ﻣ‪‬ﻠﻜﻪ 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 ‪‬‬ ‫ﻓﺈﻧ‪‬ﻬﻤﺎ ﱂ ﻳ‪‬ﺨﱪﺍ ﺑﺬﻟﻚ ﻋﻦ ﺃﻧﻔﺴﻬﻤﺎ‪ ،‬ﻭﻻ ﺃﺧﱪ ﺑﻪ ﺃﺯﻭﺍﺟ‪‬ﻬﻤﺎ 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 ﻳﺘﻀﻤ‪‬ﻦ ﻧﻘﻀ‪‬ﻪ ﻭﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﺍﻟﺬﻯ ﻳﻌﻮ ‪‬ﺩ ﺇﻟﻴﻪ ﻳﺘﻀﻤ‪‬ﻦ ﺇﻳﺜﺎﺭﻩ ﻭﺇﺭﺍﺩﺗﻪ‪،‬‬ ‫ﲔ ﻓﻬﻢ‬ ‫ﺾ ﺍﻟﻈِﻬﺎﺭ ﻭﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﺇﻳﺜﺎﺭ ﺿﺪ‪‬ﻩ ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻋ ‪‬‬ ‫ﻓﻌﻮ ‪‬ﺩ ﺍﳌﻈﺎﻫﺮ ﻳﻘﺘﻀﻰ ﻧﻘ ‪‬‬ ‫ﺍﻟﺴﻠ ِ‬ ‫ﻒ ﻣﻦ ﺍﻵﻳﺔ‪ ،‬ﻓﺒﻌﻀ‪‬ﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻮﺩ ﻫﻮ ﺍﻹﺻﺎﺑﺔ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻮﻁﺀ‪،‬‬ ‫ﻭﺑﻌﻀ‪‬ﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻤﺲ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻌﺰﻡ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻧﻪ ﺇﳕﺎ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﺇﻥ ﺃﺭﺩﰎ ﺑﻪ ﺍﳌﻌﺎﺩ ﻟﻔﻈﹸﻪ‪ ،‬ﻓﺪﻋﻮﻯ‬ ‫ﺴﺘ‪‬ﻠﺰ ‪‬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 ﺃﺻﺤ‪‬ﻪ‪ ،‬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 ﻳﺘ‪‬ﺴ ‪‬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 ‫ﻳ‪‬ﻮﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﻟﻔ ﹸ‬ ‫ﺲ ﺍﻟﻮﺍﺣﺪ ﻣِﻦ ﺍﻷﻧﻔﺎﺱ‬ ‫ﺏ ﺑﻪ ﳑﺘﻨﻊ‪ ،‬ﻭﻻ ﺗ‪‬ﺴﻤﻰ ﺗﻠﻚ ﺍﻟﻠﺤﻈ ﹸﺔ ﻭﺍﻟﻨ‪‬ﻔ ‪‬‬ ‫ﻧﻔﻴﺎﹰ‪ ،‬ﻓﺘﻌﻠﻴ ‪‬ﻖ ﺍﻹﳚﺎ ِ‬ ‫ﻯ ﺷﻰﺀ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﻴﺴﲑ ﺟﺪﹰﺍ ﻣِﻦ‬ ‫ﻋﻮﺩﹰﺍ ﻻ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻭﻻ ﰲ ﻋ‪‬ﺮﻑ 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 ﻧ‪‬ﻄﺎﻟﺒﻜﻢ ﲟﺎ ﻃﺎﻟﺒﺘ‪‬ﻢ ﺑﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻗﺒﻞ‬ ‫ﺐ ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﺑﺎﻟﻌﻮ ِﺩ ﲝﺮﻑ ‪$‬ﰒ‪ #‬ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻰ‬ ‫ﺍﻟﺸﺎﻓﻌﻰ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭﺟ ‪‬‬ ‫ﲔ ﺍﻟﻌﻮﺩ ﻭﺑﲔ ﺍﻟﻈﻬﺎﺭ ﻣﺪﹲﺓ ﻣﺘﺮﺍﺧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﳑﺘﻨﻊ ﻋﻨﺪﻛﻢ‪،‬‬ ‫ﻋﻦ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑ ‪‬‬ ‫ﺖ ﻃﺎﻟﻖ‪،‬‬ ‫ﻭﲟﺠﺮ ِﺩ ﺍﻧﻘﻀﺎﺀ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻋﻠ ‪‬ﻰ ﻛﻈﻬﺮ ﺃﻣﻰ ﺻﺎﺭ ﻋﺎﺋﺪﹰﺍ ﻣﺎ ﱂ ﻳﺼﻠﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺃﻧ ِ‬ ‫ﻓﺄﻳﻦ ﺍﻟﺘﺮﺍﺧﻰ ﻭﺍﳌﻬﻠﺔ ﺑﲔ ﺍﻟﻌﻮﺩ ﻭﺍﻟﻈﻬﺎﺭ؟ ﻭﺍﻟﺸﺎﻓﻌﻰ ﱂ ﻳﻨﻘﻞ ﻫﺬﺍ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﱪ ﺃﻧﻪ ﺃﻭﱃ ﺍﳌﻌﺎﱏ ﺑﺎﻵﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺬﻯ ‪‬ﻋ ﹶﻘ ﹾﻠﺖ‪ ‬ﳑ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﺖ‪ ‬ﰲ ‪$‬ﻳﻌﻮﺩﻭﻥ‬


‫‪٢٢٦‬‬ ‫ﳌﺎ ﻗﺎﻟﻮﺍ‪ ،#‬ﺃﻧﻪ ﺇﺫﺍ ﺃﺗﺖ ﻋﻠﻰ ﺍﳌﻈﺎ ِﻫ ِﺮ ﻣﺪ ﹲﺓ ﺑﻌﺪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻈﻬﺎﺭ‪ ،‬ﱂ ﻳ‪‬ﺤ ‪‬ﺮ ‪‬ﻣﻬ‪‬ﺎ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺬﻯ‬ ‫ﻚ ﻣﺎ ﺣﺮ‪‬ﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻧﻪ‬ ‫ﳛﺮﻡ ﺑﻪ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓﹸ‪ ،‬ﻛﺄ‪‬ﻢ 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 ﻋ‪‬ﺒﻴﺪ‪ :‬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 ﻳ‪‬ﺠﻤﻊ‪ ،‬ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻳﺬﻫ ‪‬‬ ‫ﺑﺎﻟﻈﻬﺎﺭِ‪ ،‬ﻟﺰﻣﻪ ﻣﺜ ﹸﻞ ﺍﻟﻄﻼﻕ؟‬ ‫ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻟﻮ ﻣﺎﺕ ﺃﺣﺪ‪‬ﳘﺎ‪ ،‬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 ‫ﻭﺣﺪ‪‬ﻩ‪ ،‬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 ‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ ،[٣ :‬ﻗﺎﻝ‪ :‬ﺍﻟﻐﺸﻴﺎ ﹸﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺸﻰ‪ ،‬ﹶﻛ ﱠﻔﺮ‪،‬‬ ‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺎﺧﺘﻼﻑ ﺭﻭﺍﻳﺔ‪ ،‬ﺑﻞ ﻣﺬﻫﺒ‪‬ﻪ ﺍﻟﺬﻯ ﻻ ﻳ‪‬ﻌﺮﻑ 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 ﹶﻗ‪‬ﺒ ِ‬ ‫]ﺍ‪‬ﺎﺩﻟﺔ‪ [٣ :‬ﻓﺄﻭﺟﺐ ﺍﻟﻜﻔﺎﺭﺓ ﺑﻌﺪ ﺍﻟﻌﻮﺩِ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺘﻤﺎﺱ‪ ،‬ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻌﻮﺩ ﻏﲑ‬ ‫ﺍﻟﺘﻤﺎﺱ‪ ،‬ﻭﺃﻥ ﻣﺎ ﳛﺮﻡ ﻗﺒﻞ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻻ ﳚﻮﺯ ﻛﻮﻧ‪‬ﻪ 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 ﻣﺮﻳﺪ‪‬ﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹸﺛﻢ‪ ‬ﻳﻌ‪‬ﻮﺩﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ‬


‫‪٢٢٧‬‬ ‫ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫‪‬ﻧﻬ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨﻪ‪] ﴾‬ﺍ‪‬ﺎﺩﻟﺔ‪ ،[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 ‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ [٣ :‬ﺃﻯ‪ :‬ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﻮﺩ‬ ‫ﷲ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[٩٨ :‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇﺫﹶﺍ‬ ‫ﺕ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ﹾﺬ ﺑﺎ ِ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬ ‫ﺴﻠﹸﻮﺍ ﻭﺟ‪‬ﻮ ‪‬ﻫﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٦ :‬ﻭﻧﻈﺎﺋﺮﻩ ﳑﺎ ﻳﻄﻠﻖ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﹸﻗ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﺇﱃ ﺍﻟﺼ‪‬ﻼ ِ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 ،‬ﻭﻏﲑ‪‬ﻫﺎ ﻣﻦ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻻ ﺗﺴﻘﻂ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺻﺤﺤﻪ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬ ‫ﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻻ‬ ‫ﻭﺍﺣﺘ ‪‬ﺞ ﻣﻦ ﺃﺳﻘﻄﻬﺎ ﺑﺄ‪‬ﺎ 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 ِﺮﹶﻓﻬ‪‬ﺎ 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 ﻏﲑ‪‬ﻩ‪ ،‬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 ﺯﻛﺎﺗ‪‬ﻪ 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 ،‬ﻭﻓﺮﺿ‪‬ﻪ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻪ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣ‪‬ﻪ 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 ‪‬ﻌ‪‬ﺘ ِﻤﺪ‪ ‬ﺍﻟﻮﻻﺀ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﻭﻏﲑ‪‬ﻩ 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 ‪‬ﻣﺒ‪‬ﺎﺷ‪‬ﺮ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﺍﻟﻔﺮﺝ ﻗﺒﻞ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﺃﻡ ﻻ؟ ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﻛﻔﺎﺭﺗ‪‬ﻪ ﺍﻹﻃﻌﺎﻡ‪ ،‬ﻓﻬﻞ ﻟﻪ ﺍﻟﻮﻁﺀ ﻗﺒﻠﹶﻪ ﺃﻡ ﻻ؟ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ‪ ،‬ﻭﳘﺎ‬ ‫ﺭﻭﺍﻳﺘﺎ ِﻥ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻗﻮﻻﻥ ﻟﻠﺸﺎﻓﻌﻰ‪.‬‬ ‫ﻥ ‪‬ﻳﺘ‪‬ﻤﺎﺳ‪‬ﺎ﴾‬ ‫ﻭﻭﺟﻪ ﻣﻨﻊ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻐﲑ ﺍﻟﻮﻁﺀ‪ ،‬ﻇﺎﻫ ‪‬ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾ‬ ‫ﺱ ﻛﻨﺎﻳ ﹲﺔ‬ ‫]ﺍ‪‬ﺎﺩﻟﺔ‪ ،[٣ :‬ﻭﻷﻧﻪ ﺷﺒ‪‬ﻬﻬﺎ ﲟﻦ ﳛﺮﻡ ﻭﻃﺆﻫﺎ ﻭﺩﻭﺍﻋﻴﻪ‪ ،‬ﻭﻭﺟ ‪‬ﻪ ﺍﳉﻮﺍﺯ ﺃﻥ ﺍﻟﺘ‪‬ﻤﺎ ‪‬‬ ‫ﺾ ﳛﺮﻡ ﲨﺎﻋ‪‬ﻬﺎ 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 ﻗﻴ‪‬ﺪ 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 ‫ﻗﻴ‪‬ﺪﻩ‪ ،‬ﻭﺇﻃﻼ ‪‬‬ ‫ﻕ ﺑﲔ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻣﺎ ﻗﻴﺎﺳﹰﺎ ﻗﺪ ﺃﻟﻐﻰ ﻓﻴﻪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳ‪‬ﻔ ‪‬ﺮ ‪‬‬ ‫ﺍﳌﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﻤ‪‬ﺎﺳ‪‬ﺎ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪ [٤ :‬ﻣﺮﺗﲔ‪ ،‬ﻟﻮ ﺃﻋﺎﺩﻩ ﺛﺎﻟﺜﺎﹰ‪ ،‬ﻟﻄﺎﻝ‬ ‫ﺑﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻧﺒ‪‬ﻪ 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 ﻭﺃﻭﺟﺰ‪‬ﻩ‬ ‫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 ﻭ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﻻ‬ ‫ﺲ ﻟﻴ ﹰ‬ ‫ﻚ ‪‬ﻳ ‪‬ﻌﻢ‪ ‬ﺍﳌﺴﻴ ‪‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺍﳌﺴﻴﺲِ‪ ،‬ﻭﺫِﻟ ‪‬‬ ‫ﻼ ﻭ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﹸﻮﺍ‪ ،‬ﻫﻞ ﻳﺒﻄﻞ‬ ‫ﺧﻼﻑ ﺑﲔ ﺍﻷﺋﻤﺔ ﰲ ﲢﺮﱘ ﻭﻃﺌﻬﺎ ﰲ ﺯﻣ ِﻦ ﺍﻟﺼﻮﻡ ﻟﻴ ﹰ‬ ‫ﺍﻟﺘﺘﺎﺑ‪‬ﻊ 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 ﻳﺘﻀﻤ‪‬ﻦ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﳌﺴﻴﺲ ﻗﺒﻞ ﺇﻛﻤﺎﻝ ﺍﻟﺼﻴﺎﻡ ﻭﲢﺮﳝﻪ‪،‬‬ ‫ﻭﻫﻮ ﻳ‪‬ﻮﺟﺐ 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 ﻳ‪‬ﻘﻴﺪﻩ ﺑﻘﺪﺭ‪ ،‬ﻭﻻ ﺗﺘﺎﺑﻊ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻼ‬ ‫ﺐ ﺃﻭ ﲤﺮ‪ ،‬ﺟﺎﺯ‪ ،‬ﻭﻛﺎﻥ ﳑﺘﺜ ﹰ‬ ‫ﻳﻘﺘﻀﻰ ﺃﻧﻪ ﻟﻮ ﺃﻃﻌﻤﻬﻢ ﻓﻐﺪ‪‬ﺍﻫﻢ 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 ﻏﲑ‪‬ﻩ 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 ﺃﺻﺤﺎﺑ‪‬ﻨﺎ 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 ﺍﺧﺘﺼﺎﺻ‪‬ﻬﺎ ﺑﺎﳌﺴﺎﻛﲔ‪ ،‬ﻓﻼ ﻳﺘﻌﺪ‪‬ﺍﻫﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻃﻠ ‪‬ﻖ ﺍﻟﺮﻗﺒ ﹶﺔ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﻘﻴﺪﻫﺎ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﻗﻴ‪‬ﺪﻫﺎ 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 ﻟﺒﻴ‪‬ﻨﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﻤﺎ ﺑﻴﻨﻪ ﰲ‬ ‫ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ‪ ،‬ﺑﻞ ﻳ‪‬ﻄﻠﻖ ﻣﺎ ﺃﻃﻠﻘﻪ‪ ،‬ﻭﻳ‪‬ﻘﻴﺪ ﻣﺎ ﻗﻴﺪﻩ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﺎﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ‪ .‬ﻭﺯﺍﺩﺕ ﺍﳊﻨﻔﻴ‪‬ﺔ‬ ‫ﺃﻥ ﺍﺷﺘﺮﺍﻁ ﺍﻹﳝﺎﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ‪ ،‬ﻭﻫﻮ ﻧﺴﺦ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳ‪‬ﻨﺴﺦ 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 ﻟﺴﺎ‪‬ﻢ‪ ،‬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 ‫ﻳ‪‬ﺤﻤﻞ ﺇﻃﻼﻗﹸﻪ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳ‪‬ﻌﻴﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻭﻟﻮ ﻧﺬﺭ ﺭﻗﺒ ﹰﺔ ﻣﻄﻠﻘ ﹰﺔ ﱂ ﻳ‪‬ﺠﺰﻩ‬ ‫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 ﻓﺈ‪‬ﺎ ﻣ‪‬ﺆﻣﻨﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻓﻠﻤﺎ ﻭﺻﻔﺖ‬ ‫ﺍﻹﳝﺎﻥﹶ‪ ،‬ﺃﻣﺮ ﺑﻌﺘﻘﻬﺎ ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﺃﻥ ﺍﻟﻌِﺘ ‪‬ﻖ ﺍﳌﺄﻣﻮ ‪‬ﺭ ﺑﻪ ﺷﺮﻋﹰﺎ ﻻ ﻳ‪‬ﺠﺰﻯﺀ 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 ﺗﻔﺮﻳﻐ‪‬ﻪ ﻟﻌﺒﺎﺩﺓ ﺭﺑﻪ‪ ،‬ﻭﲣﻠﻴﺼ‪‬ﻪ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﳌﺨﻠﻮﻕ‬ ‫ﺐ ﺃﻥ ﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﻣﻘﺼﻮ ‪‬ﺩ ﻟﻠﺸﺎﺭﻉ ﳏﺒﻮﺏ ﻟﻪ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ ﺇﻟﻐﺎﺅ‪‬ﻩ‪،‬‬ ‫ﺇﱃ ﻋﺒﻮﺩﻳﺔ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﻭﻛﻴﻒ ﻳﺴﺘﻮﻯ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺗﻔﺮﻳ ﹸﻎ ﺍﻟﻌﺒﺪ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﺗﻔﺮﻳﻐ‪‬ﻪ ﻟﻌﺒﺎﺩﺓ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺳﺒﺤﺎﻧﻪ ﺍﺷﺘﺮﺍﻁ ﺍﻹﳝﺎﻥ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺃﺣﺎﻝ ﻣﺎ‬ ‫ﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﺎﻫﺪﻳﻦ‪ ،‬ﻭﺃﺣﺎﻝ ﻣﺎ ﺃﻃﻠﻘﻪ‪،‬‬ ‫ﺖ ﻋﻨﻪ ﻋﻠﻰ ﺑﻴﺎﻧﻪ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺍﺷﺘﺮﺍ ﹶ‬ ‫ﺳﻜ ‪‬‬ ‫ﺐ ﻣﻄﻠﻘﺎﺕ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻣﻘﻴﺪﺍﺗﻪ ﳌﻦ ﺗﺄﻣﻠﻬﺎ‪،‬‬ ‫ﻭﺳﻜﺖ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻏﺎﻟ ‪‬‬ ‫ﻭﻫﻰ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺃﻥ ﺗ‪‬ﺬﻛﺮ‪ ،‬ﻓﻤﻨﻬﺎ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻴﻤﻦ ﺃﻣﺮ ﺑﺼﺪﻗﺔ‪ ،‬ﺃﻭ ﻣﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﺇﺻﻼﺡ‬ ‫ﻑ ﻧ‪‬ﺆﺗِﻴ ِﻪ ﹶﺃﺟ‪‬ﺮﹶﺍ ‪‬ﻋﻈِﻴﻤﹰﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ‪:‬‬ ‫ﺴ ‪‬ﻮ ‪‬‬ ‫ﺕ ﺍﻟﻠﱠﻪ ﹶﻓ ‪‬‬ ‫ﻚ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ ِ‬ ‫ﺑﲔ ﺍﻟﻨﺎﺱ‪ ﴿ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ﺫِﻟ ‪‬‬ ‫‪ [١١٤‬ﻭﰱ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﺑﻞ ﻣﻮﺍﺿﻊ ﻳ‪‬ﻌﻠﻖ ﺍﻷﺟﺮ ﺑﻨﻔﺲ ﺍﻟﻌﻤﻞ ﺍﻛﺘﻔﺎ ًﺀ ﺑﺎﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ‬ ‫ﻼ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ﹶﻥ‬ ‫ﺕ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓ ﹶ‬ ‫ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫ِﻟ ‪‬‬ ‫ﺴ ‪‬ﻌِﻴ ِﻪ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٩٤ :‬ﻭﰱ ﻣﻮﺿﻊ ﻳ‪‬ﻌﻠﱢﻖ 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 ‫ﺼﺪ‪‬ﻕ‪ ‬ﻋﻠﻴﻪ ﺃﻧﻪ ﺣﺮ‪‬ﺭ 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 ﻳ‪‬ﺠﺎﻣﻊ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻜﻔﺮ‪ ،‬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 ﻳ‪‬ﻈﺎﻫﺮ‪ ،‬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 ﻭﻗﺘ‪‬ﻬﺎ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻟﻪ ﺳﺒﻴﻞ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﻗﺒﻞ ﺍﳌﺴﻴﺲ‪.‬‬ ‫ﻂ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﺬﻣ‪‬ﺔ ﻛﺎﻟﺼﻼ ِﺓ ﻭﺍﻟﺼﻴﺎﻡ‬ ‫ﻭﺟﻮﺍﺏ ﻫﺬﺍ‪ ،‬ﺃﻥ ﻓﻮﺍﺕ ﻭﻗﺖ ﺍﻷﺩﺍﺀ ﻻ ﻳ‪‬ﺴﻘ ﹸ‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻭﺟ ‪‬ﻪ ﻭﺟﻮﺏ ﺍﻟﻜﻔﺎﺭﺗﲔ ﺃﻥ ﺇﺣﺪﺍﳘﺎ ﻟﻠﻈﻬﺎﺭ ﺍﻟﺬﻯ ﺍﻗﺘﺮﻥ ﺑﻪ ﺍﻟﻌﻮﺩ‪،‬‬ ‫ﺙ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻮﻁﺀ ﺍﶈﺮ‪‬ﻡ‪ ،‬ﻛﺎﻟﻮﻁﺀ ﰲ ‪‬ﺎﺭ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻛﻮﻁﺀ ﺍﶈ ِﺮﻡِ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ 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 ‫ﺸﺮ‪‬ﺑ ٍﺔ ﻟﻪ ﺗِﺴﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ‪ ،‬ﰒ ﻧﺰﻝ‪ ،‬ﻓﻘﺎﻟﹸﻮﺍ‪ :‬ﻳﺎ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪:‬‬ ‫ﺍﻧﻔﻜﺖ ﺭﺟﻠﹸﻪ‪ ،‬ﻓﺄﻗﺎﻡ ﰲ ‪‬ﻣ ‪‬‬ ‫ﺸﺮِﻳ ‪‬ﻦ‪ ،#‬ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻟﱠﻠﺬِﻳ ‪‬ﻦ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺮ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺗﺴ‪‬ﻌﹰﺎ ﻭ ِﻋ ‪‬‬ ‫ﺖ ﺷﻬﺮﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺁﻟﻴ ‪‬‬ ‫ﺺ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ِﺔ ﹶﺃ ‪‬ﺷ ‪‬ﻬﺮٍ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﻓﹶﺎﺀُﻭﺍ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ * ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻋ ‪‬ﺰﻣ‪‬ﻮﺍ‬ ‫‪‬ﻳ ‪‬ﺆﻟﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﺗ‪‬ﺮﺑ‪ ‬‬ ‫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 ﻳ‪‬ﻔﻰﺀ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻄﻠﱢﻖ‪ ،‬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 ﻳ‪‬ﻄﻠﱢﻘﻮﺍ‪ ،‬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 ﻳ‪‬ﻮِﻗﻒ‪ ‬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 ﺗ‪‬ﻄﻠﻖ‪ ،‬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 ‫ﺗ‪‬ﺠﺮﻯ ﳎﺮﻯ ﺧﱪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺘﻮﺟﺐ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﻥ ﱂ ﺗ‪‬ﻮﺟﺐ ﻛﻮ‪‬ﺎ 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 ﻣﻮِﻗﻌ‪‬ﻬﺎ‪ ،‬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 * ﻭ‪‬ﺇﻥ ‪‬ﻋ ‪‬ﺰﻣ‪‬ﻮ 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 ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻭﻓﱠﻴﺘﲎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻔﻬﻢ ﻣﻨﻪ ﺇﻥ ﻭﻓﻴﺘﲎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺖ ﻣﺪﺓ ﺍﻟﺼﱪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ ﺻﺮﳛﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﻴﺌﺔ ﺑﺄ‪‬ﺎ 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 ﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻛﺄﺟ ِﻞ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﻣﻦ ﺃﻭﺟ ‪‬‬ ‫ﻓﻮﺟ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٧٩/٧‬‬


‫‪٢٣٥‬‬ ‫ﻼ ﳍﻢ‪ ،‬ﻭﻳﺴﺘﺤﻖ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺍﳌﻄﺎﻟﺒﺔ‪.‬‬ ‫ﻼ ﳍﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻘﻞ ﻛﻮ‪‬ﺎ 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 ،‬ﻭﻧﻈﲑ‪‬ﻩ ﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫ﺴﺮِﻳ ‪‬ﺢ ِﺑِﺈ ‪‬ﺣﺴ‪‬ﺎ ٍﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٩ :‬ﻭﻫﺬﺍ ﺑﻌ ‪‬ﺪ‬ ‫ﻑ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫ﻼﻕ‪ ‬ﻣ ‪‬ﺮﺗ‪‬ﺎ ِﻥ ﻓﹶﺈ ‪‬ﻣﺴ‪‬ﺎ ‪‬ﻙ ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫﴿ﺍﻟﻄﱠ ﹶ‬ ‫ﺍﻟﻄﻼﻕ ﻗﻄﻌﹰﺎ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﺗ‪‬ﻮﺟﺐ 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 ﺫﻛﺮ‪‬ﻩ‪ ،‬ﱂ ﳚﺰ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺃﺑﻌ ِﺪ ﺍﳌﺬﻛﻮﺭﻳﻦ‪ ،‬ﻭﻭﺟﺐ ﻋﻮﺩ‪‬ﻫﺎ ﺇﻟﻴﻬﻤﺎ ﺃﻭ ﺇﱃ‬ ‫ﺃﻗﺮ‪‬ﻤﺎ‪.‬‬ ‫ﻕ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٧ :‬ﻭﺇﳕﺎ ﺍﻟﻌﺰﻡ ﻣﺎ ﻋﺰﻡ‬ ‫ﻼ‪‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﻟﻪ‪﴿ :‬ﻭِﺇ ﹾﻥ ‪‬ﻋ ‪‬ﺰﻣ‪‬ﻮﺍ ﺍﻟﻄﱠ ﹶ‬ ‫ﺟﹶﻠﻪ‪﴾‬‬ ‫ﺏ ﹶﺃ ‪‬‬ ‫ﺡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒﻠﹸ ﹶﻎ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺍﻟﻌﺎﺯ ‪‬ﻡ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ِﺰﻣ‪‬ﻮﺍ ﻋ‪ ‬ﹾﻘ ‪‬ﺪ ﹶﺓ ﺍﻟ‪‬ﻨﻜﹶﺎ ِ‬ ‫]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 ﺗ‪‬ﻮﻗﻌﻮﻥ ﺍﻟﻄﻼ ‪‬‬ ‫ﻋﺰﻡ ﻻ ﻋﻠﻰ ﻭﻁﺀ ﻭﻻ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﺑﻞ ﻟﻮ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﻔﻴﺌﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﺠﺎﻣﻊ ﻃﻠﻘﺘﻢ ﻋﻠﻴﻪ ﲟﻀ ‪‬ﻰ‬ ‫ﺍﳌﺪﺓ‪ ،‬ﻭﱂ ﻳﻌﺰﻡ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻜﻴﻔﻤﺎ ﻗﺪﺭﰎ‪ ،‬ﻓﺎﻵﻳ ﹸﺔ ﺣﺠﺔ ﻋﻠﻴﻜﻢ‪.‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻴ‪‬ﺮﻩ 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 ﳐﻴ‪‬ﺮ 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 ﻳﺘﺄﺗ‪‬ﻰ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﺑﲔ ﻋﺰﻡ ﺍﻟﻄﻼﻕ ﻭﺑﲔ ﺍﻟﻔﻴﺌﺔ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺈﻧﻪ ﲟﻀﻰ ﺍﳌﺪﺓ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‬ ‫ﺖ ﻋﺰﻡ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻯ ﻫﻮ‬ ‫ﻋﻨﺪﻛﻢ‪ ،‬ﻓﻼ ﻳ‪‬ﻤﻜﻨﻪ 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 ‪‬ﺰﻣ‪‬ﻮﺍ ﺍﻟﻄﱠ ﹶ‬ ‫ﻕ ﻗﻮ ﹰﻻ ﻳ‪‬ﺴﻤﻊ‪ ،‬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 ﺗ‪‬ﻮﻓﲎ ﺣﺒﺴﺘ‪‬ﻚ‪ ،‬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 ﺣ‪‬ﺠﺠﻨﺎ‬ ‫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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﺑﺎﳌ ‪‬ﻌﺮ‪‬ﻭﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪[٢٢٨ :‬‬ ‫ﻉ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻻ ﺣ ‪‬ﻖ ﳍﺎ ﻓﻴﻬﻦ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﺍﳌﺪﺓﹸ‪ ،‬ﻋﺎﺩﺕ ﻋﻠﻰ‬ ‫ﻉ ﺍﻣﺘﻨﺎ ‪‬‬ ‫ﻓﺠﻌﻞ ﻟﻪ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺐ ﺍﻟﻌ‪‬ﻘﺪ‪ ،‬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 ،‬ﻓﻴ‪‬ﺤﻜﻢ ﺑﻄﻼﻗﻬﺎ ﻋﻘﻴﺐ ﺍﻧﻘﻀﺎﺀ ﺍﳌﺪﺓ ﺷﺎﺀ ﺃﻭ ﺃﰉ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺇﱃ ﺍﳌﺆﱃ‬ ‫ﻑ ﻇﺎﻫﺮ ﺍﻟﻨﺺ‪.‬‬ ‫ﻭﻻ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺧﻼ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷ‪‬ﺎ ﳝﲔ ﺑﺎﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺗﻮﺟﺐ ﺍﻟﻜﻔﺎﺭ ﹶﺓ‪ .‬ﻓﻠﻢ ﻳﻘﻊ ‪‬ﺎ ﺍﻟﻄﻼﻕ ﻛﺴﺎﺋﺮ ﺍﻷﳝﺎﻥ‪،‬‬ ‫ﻭﻷ‪‬ﺎ ﻣﺪﺓ ﻗﺪﺭﻫﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﱂ ﺗﺘﻘﺪﻣﻬﺎ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻓﻼ ﻳﻘﻊ ‪‬ﺎ ﺑﻴﻨﻮﻧﺔ‪ ،‬ﻛﺄﺟﻞ ﺍﻟﻌﻨ‪‬ﲔ‪ ،‬ﻭﻷﻧﻪ‬ ‫ﺼ ‪‬ﺢ ﺃﻥ ﻳﻘﻊ ﺑﻪ ﺍﻟﻄﻼﻕ ﺍﳌﻌﺠ‪‬ﻞ‪ ،‬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 ﺗ‪‬ﺤِﻠﻒ‪ ‬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 ﺣﻜﻤ‪‬ﻬﻤﺎ 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 ﻣﺴﻤ‪‬ﻰ ﺇﻥ ﻗﻴ‪‬ﺪﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻨﺎﻳﺔٍ‪،‬‬ ‫ﺠﹰ‬ ‫ﻛﺎﻥ ﺻﺮﳛﺎﹰ‪ ،‬ﻟﻮﻗﻊ ﻣﻌ ‪‬‬ ‫ﻟﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﻧﻴﺘﻪ‪ ،‬ﻭﻻ ‪‬ﻳ ِﺮﺩ‪ ‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﻮﺟﺐ ﺍﻟﻔﺴ ‪‬ﺦ ﺩﻭ ﹶﻥ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﻔﺴ ‪‬ﺦ‬ ‫ﻕ ﻻ ﻳﻘﻊ ﺇﻻ ﺑﺎﻟﻘﻮﻝ‪.‬‬ ‫ﻳﻘﻊ ﺑﻐﲑ ﻗﻮﻝ‪ ،‬ﻭﺍﻟﻄﻼ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﺮﺍﺀ ﹸﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻓﻐﺎﻳﺘ‪‬ﻬﺎ ﺃﻥ ﺗ ‪‬ﺪ ﱠﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻔﻴﺌﺔ ﰲ ﻣﺪﺓ ﺍﻟﺘﺮﺑ‪‬ﺺ‪ ،‬ﻻ‬ ‫ﻕ ﺍﳌﻄﺎﻟﺒﺔ ‪‬ﺎ ﰲ ﺍﳌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺣﻖ‪ ‬ﻻ ﻧﻨ ِﻜﺮ‪‬ﻩ‪.‬‬ ‫ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎ ِ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻔﻴﺌﺔ ﰲ ﺍﳌﺪﺓ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﻮ ﺑﺎﻃﻞ ﺑﺎﻟ ‪‬ﺪ‪‬ﻳ ِ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 ﺗﻌﺠ‪‬ﻞ ﺍﳌﻄﺎﻟﺒﺔ ﺑﻪ‪ .‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﺗ‪‬ﻨ ِﻈﺮ‪‬ﻩ‪ ،‬ﻭﻫﺬﺍ ﻛﺴﺎِﺋ ِﺮ‬ ‫ﺍﻧﻘﻀﺎﺋﻬﺎ ﻳﺴﺘ ِ‬ ‫ﺍﳊﻘﻮﻕ ﺍﳌﻌﻠﱠﻘﺔ ﺑﺂﺟﺎﻝ ﻣﻌﺪﻭﺩﺓ‪ ،‬ﺇﳕﺎ ﺗ‪‬ﺴﺘﺤﻖ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺁﺟﺎﳍﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ‬ ‫ﻳﺴﺘﻠ ِﺰﻡ‪ ‬ﺍﻟﺰﻳﺎﺩ ﹶﺓ ﻋﻠﻰ ﺍﻷﺟﻞ‪ ،‬ﻓﻜﺬﺍ ﺃﺟ ﹸﻞ ﺍﻹﻳﻼﺀ ﺳﻮﺍﺀ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻯ ﳝﲔ ﺣﻠﻒ‪ ،‬ﻓﻬﻮ ﻣﺆ ٍﻝ ﺣﱴ ‪‬ﻳ‪‬ﺒﺮ‪،‬‬ ‫ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻛ ﱠﻞ ‪‬ﻣ ‪‬ﻦ ﺻ ‪‬ﺢ ﻣﻨﻪ ﺍﻹﻳﻼﺀ ﺑﺄ ‪‬‬ ‫ﺇﻣﺎ ﺃﻥ ﻳﻔﻰﺀَ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻄﱢﻠﻖ‪ ،‬ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺣﺠ ﹲﺔ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣ‪‬ﻦ ﻳﻘﻮﻝ ﻣِﻦ ﺍﻟﺴﻠﻒ‬ ‫ﻒ‪ :‬ﺇﻥ ﺍﳌﺆﱃ ﺑﺎﻟﻴﻤﲔ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻔﻰﺀ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻄﱢﻠ ‪‬ﻖ‪.‬‬ ‫ﻭﺍﳋﻠ ِ‬ ‫ﻭﻣﻦ ﻳ‪‬ﻠﺰﻣﻪ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﱂ ﻳ‪‬ﻤﻜﻨﻪ 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 ﺗ‪‬ﻄﱢﻠﻖ‪ ،‬ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﻟﻪ‪ :‬ﺇﻥ ﻭﻃﺌﺘﻬﺎ ﻃﻠﻘﺖ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻄﺄﻫﺎ‪ ،‬ﻃﻠﻘﻨﺎ‬ ‫ﻋﻠﻴﻚ‪ ،‬ﻭﺃﻛﺜﺮ‪‬ﻫﻢ ﻻ ﻳ‪‬ﻤﻜﻨﻪ ﻣﻦ ﺍﻹﻳﻼﺝ ﻟﻮﻗﻮﻉ ﺍﻟﱰﻉ ﺍﻟﺬﻯ ﻫﻮ ﺟﺰﺀ ﺍﻟﻮﻁﺀ ﰲ ﺃﺟﻨﺒﻴﺔ‪،‬‬ ‫ﻭﻻ ﺟﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺑﺄﻧﻪ ﻏﲑ ﻣﺆﻝ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻴﻘﺎﻝ‪ :‬ﻓﻼ ﺗ‪‬ﻮﻗﻔﻮﻩ 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 ﻭﻃﺌﺘ‪‬ﻚ‪ ،‬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 ﻳ‪‬ﻤ ﱠﻜ ‪‬ﻦ ﻣِﻦ ﺍﻹﻳﻼﺝِ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﺑﻞ ﳛﺮ ‪‬ﻡ ﻋﻠﻴﻪ‪ ،‬ﻷ‪‬ﺎ 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 ﳛﺮ‪‬ﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻟﻮﺟﻮﺩ ﺍﻹﺧﺮﺍﺝ ﺑﻌﺪﻩ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻻ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻹﻳﻼﺝ‪ ،‬ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻯ‪ :‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻷ‪‬ﺎ‬ ‫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 ﻣﻜﺎﻧ‪‬ﻪ ﻛﺎﻥ ﻋﻠﻰ ﺻﻮﻣﻪ‪ ،‬ﻓﺈﻥ ﻣﻜﺚ ﺑﻐﲑ‬ ‫ﺖ ﻃﺎﻟﻖ‬ ‫ﺇﺧﺮﺍﺟﻪ‪ ،‬ﺃﻓﻄﺮ‪ ،‬ﻭﻳﻜﻔﱢ ‪‬ﺮ‪ .‬ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻼﺀ‪ :‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺇﻥ ﻭﻃﺌﺘ‪‬ﻚ‪ ،‬ﻓﺄﻧ ِ‬ ‫ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﻒ‪ ،‬ﻓﺈﻥ ﻓﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻏﻴ‪‬ﺐ 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 ﻳ‪‬ﻮﻗﻒ‪،‬‬ ‫ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺇﻣﺎ ﺃﻥ ﺗﻔﻰﺀ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗ‪‬ﻄﻠﻖ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻣﺆﻟﻴﹰﺎ ﻭﻻ ﻳ‪‬ﻤﻜﻦ‬


‫‪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 ﻳ‪‬ﻮﺟﺐ‬ ‫ﺐ ﻣﻦ ﻳﺮﻯ ﺍﻟﻴﻤ ‪‬‬ ‫ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻔﻰﺀ‪ ،‬ﺃﹸﻟ ِﺰ ‪‬ﻡ ﺑﺎﻟﻄﻼﻕ‪ .،‬ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﻃﻼﻗﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺠﺰﺋﻪ ﺑﻜﻔﺎﺭﺓ ﳝﲔ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﻋﻜﺮﻣﺔ‪ ،‬ﻭﲨﺎﻋﺔ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ؟ ﻭﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﱠﻪ ﺭﻭﺣﻪ‪.‬‬ ‫ﺣ‪‬ﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻠﻌﺎﻥ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓﹸ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿:‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃﺯ‪‬ﻭﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ ُﺀ ﺇ ﱠﻻ ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻬ‪ ‬ﻢ ﹶﻓ ‪‬‬ ‫ﺴﺔﹸ ﹶﺃﻥﱠ ﹶﻟ ‪‬ﻌ‪‬ﻨ ﹶﺔ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ‬ ‫ﲔ * ﻭﺍﳋﹶﺎ ِﻣ ‪‬‬ ‫ﷲ ِﺇﻧ‪ ‬ﻪ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﺕ ﺑﺎ ِ‬ ‫ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻊ‪ ‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﲔ*‬ ‫ﺕ ﺑِﺎﻟﻠﱠ ِﻪ ِﺇﻧ‪ ‬ﻪ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﺏ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﲔ * ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭ ‪‬ﺅﹾﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺍﻟﻜﹶﺎﺫِﺑ ‪‬‬ ‫ﺐ ﺍﻟﻠﱠﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﻭ‪‬ﺍﳋﹶﺎﻣِﺴ ﹶﺔ ﹶﺃﻥﱠ ﹶﻏ ‪‬‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪.[٩-٦ :‬‬ ‫ﱏ ﻗﺎﻝ‬ ‫ﻭﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﺃﻥ ‪‬ﻋ ‪‬ﻮ‪‬ﻳﻤِﺮﹰﺍ ﺍﻟﻌﺠﻼ ﱠ‬ ‫ﻼ ﺃﹶﻳﻘ‪‬ﺘﻠﹸﻪ ﻓﺘﻘ‪‬ﺘﻠﹸﻮﻧﻪ‪ ،‬ﺃﻡ ﻛﻴﻒ‬ ‫ﻼ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻣ ‪‬ﻊ ﺍﻣﺮﺃِﺗ ِﻪ ﺭﺟ ﹰ‬ ‫ﺖ ﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬ ‫ِﻟﻌ‪‬ﺎﺻﻢ ﺑﻦ ﻋﺪﻯ‪ :‬ﺃﹶﺭﺃﹶﻳ ‪‬‬ ‫ﻳﻔﻌﻞﹸ؟ ﻓﺴﻞ ﱃ ﺭ‪‬ﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺴﺄ ﹶﻝ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻜﺮﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍ ﹶﳌﺴ‪‬ﺎِﺋ ﹶﻞ‬ ‫ﻭﻋ‪‬ﺎﺑ‪‬ﻬﺎ‪ ،‬ﺣﱴ ﹶﻛ‪‬ﺒ ‪‬ﺮ ﻋﻠﻰ ﻋﺎﺻ ٍﻢ ﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﰒ ﺇﻥ ﻋﻮﳝﺮﹰﺍ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ‬ ‫ﻼ ‪‬ﻋﻨ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ‬ ‫ﺕ ِﺑﻬ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﺘ ﹶ‬ ‫ﻚ ﻭﰱ ﺻﺎ ِﺣ‪‬ﺒِﺘﻚ‪ ،‬ﻓﺎ ﹾﺫ ‪‬ﻫﺐ‪ ،‬ﹶﻓ ﹾﺄ ِ‬ ‫ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻓﻴ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇﻥ ﺃﻣﺴﻜﺘ‪‬ﻬﺎ‪ ،‬ﻓﻄﻠﱠﻘﻬﺎ ﺛﻼﺛﹰﺎ‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻓ ‪‬ﺮﻏﹶﺎ ﻗﺎﻝ‪ :‬ﻛﺬﺑ ‪‬‬ ‫ﲔ‪ .‬ﻗﺎﻝ ﺳﻬﻞ‪:‬‬ ‫ﻚ ﺳﻨ ﹶﺔ ﺑﺎﳌﺘﻼ ِﻋ‪‬ﻨ ِ‬ ‫ﻯ‪ :‬ﻓﻜﺎﻧﺖ ِﺗ ﹾﻠ ‪‬‬ ‫ﹶﻗ‪‬ﺒ ﹶﻞ ﺃﹶﻥ ﻳﺄﻣ‪ ‬ﺮﻩ‪ ‬ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻗﺎﻝ ﺍﻟﺰﻫﺮ ‪‬‬ ‫ﺙ ِﻣ‪‬ﻨﻪ‪ ‬ﻣﺎ‬ ‫ﺴﺐ‪ ‬ﺇﱃ ﺃﻣﻪ‪ ،‬ﰒ ﺟﺮﺕ ﺍﻟﺴ‪‬ﻨ ﹸﺔ ﺃﹶﻥ ‪‬ﻳ ِﺮﺛﹶﻬﺎ ﻭ‪‬ﺗ ِﺮ ﹶ‬ ‫ﻭﻛﺎﻧﺖ ﺣ‪‬ﺎ ِﻣﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﺑ‪‬ﻨﻬ‪‬ﺎ ﻳ‪‬ﻨ ‪‬‬ ‫ﺽ ﺍﻟﻠﱠﻪ ﳍﺎ‪.‬‬ ‫ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﱮ ج‪$ :‬ﺫﺍﻛﹸﻢ‬ ‫ﱮ ج‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻭﰱ ﻟﻔﻆ‪ :‬ﻓﺘﻼﻋﻨﺎ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻔﺎﺭﻗﻬﺎ ﻋﻨ ‪‬ﺪ ﺍﻟﻨ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ﹾﻔﺮِﻳ ‪‬ﻖ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﻣﺘ‪‬ﻼ ِﻋ‪‬ﻨﻴ‪‬ﻦ‪.(١)#‬‬ ‫ﻼ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻫﻮ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻯ ﻣِﻦ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ‪،‬‬ ‫ﻭﻗﻮ ﹸﻝ ﺳﻬﻞ‪ :‬ﻭﻛﺎﻧﺖ ﺣﺎﻣ ﹰ‬ ‫ﺤ ‪‬ﻢ ﹶﺃ ‪‬ﺩ ‪‬ﻋ ‪‬ﺞ ﺍﻟ ‪‬ﻌ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻦ ﻋ‪‬ﻈﻴ ‪‬ﻢ‬ ‫ﺕ ﺑِﻪ ﹶﺃ ‪‬ﺳ ‪‬‬ ‫ﻭﻟﻠﺒﺨﺎﺭﻯ‪ :‬ﰒ ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﻓﹶﺈ ﹾﻥ ﺟ‪‬ﺎﺀ ‪‬‬ ‫ﺕ ﺑ ِﻪ ﺃﹸ ‪‬ﺣ‪‬ﻴ ِﻤ ‪‬ﺮ‬ ‫ﻕ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ﺟ‪‬ﺎﺀ ‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﺴﺐ‪ ‬ﻋ ‪‬ﻮ‪‬ﻳﻤِﺮﹰﺍ ﺇ ﱠﻻ ﹶﻗ ‪‬ﺪ ‪‬‬ ‫ﻼ ﹶﺃ ‪‬ﺣ ِ‬ ‫ﺍﻷﹾﻟ‪‬ﻴ‪‬ﺘﻴ‪‬ﻦ‪ ،‬ﺧ ‪‬ﺪﻟﱠﺞ ﺍﻟﺴ‪‬ﺎﹶﻗ‪‬ﻴ ِﻦ ﹶﻓ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(٣٩٨ ،٣٩٣/٩‬ﰲ ﺍﻟﻄﻼﻕ‪.‬‬


‫‪٢٤٠‬‬ ‫ﺖ ﺍﻟﺬﻯ‬ ‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،#‬ﻓﺠﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ﺍﻟ‪‬ﻨ ‪‬ﻌ ِ‬ ‫ﺴﺐ‪ ‬ﻋ ‪‬ﻮ‪‬ﻳﻤِﺮﹰﺍ ﺇ ﱠﻻ ﹶﻗ ‪‬ﺪ ﹶﻛ ﹶﺬ ‪‬‬ ‫ﻼ ﹶﺃ ‪‬ﺣ ِ‬ ‫ﹶﻛﹶﺄ‪‬ﻧﻪ‪ ‬ﻭ ‪‬ﺣ ‪‬ﺮ ﹲﺓ ﹶﻓ ﹶ‬ ‫ﺖ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺗﺼﺪﻳﻖ ﻋﻮﳝﺮ‪.‬‬ ‫ﻧﻌ ‪‬‬ ‫)‪(١‬‬ ‫ﻭﰱ ﻟﻔﻆ‪ :‬ﻭﻛﺎﻧﺖ ﺣ‪‬ﺎ ِﻣﻼﹰ‪ ،‬ﻓﺄﻧﻜﺮ ﲪﻠﹶﻬﺎ ‪.‬‬ ‫ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﻓﻼ ﹶﻥ ﺑ ‪‬ﻦ ﻓﻼﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﺖ ﻟﻮ ﻭﺟﺪ ﺃﺣﺪ‪‬ﻧﺎ ﺍﻣﺮﺃﺗ‪‬ﻪ ﻋﻠﻰ ﻓﺎﺣِﺸﺔٍ‪ ،‬ﻛﻴﻒ ﻳﺼﻨﻊ‪ ،‬ﺇﻥ ﺗﻜﻠﻢ‪ ،‬ﺗﻜﻠﱠﻢ ﺑﺄﻣﺮ ﻋﻈﻴﻢ‪،‬‬ ‫ﺃﺭﺃﻳ ‪‬‬ ‫ﺠ‪‬ﺒﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌ ‪‬ﺪ ﺫﻟﻚ‪،‬‬ ‫ﱮ ج‪ ،‬ﻓﻠﻢ ‪‬ﻳ ِ‬ ‫ﺖ ﻋﻠﻰ ِﻣﺜﹾﻞ ﺫِﻟﻚ‪‬؟ ﻓﺴﻜﺖ ﺍﻟﻨ ‪‬‬ ‫ﻭﺇﻥ ﺳﻜﺖ‪ ،‬ﺳ ﹶﻜ ‪‬‬ ‫ﻚ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﻗ ِﺪ ﺍﺑ‪‬ﺘﻠِﻴ ‪‬‬ ‫ﺖ ِﺑ ِﻪ‪ ،#‬ﻓﺄﻧﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ ﻫﺆﻻ ِﺀ ﺍﻵﻳﺎﺕ ﰲ‬ ‫ﺃﺗﺎﻩ ﻓﻘﺎﻝ‪$ :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻯ ‪‬ﺳﹶﺄﹾﻟﺘ‪ ‬‬ ‫ﺳ‪‬ﻮ ‪‬ﺭ ِﺓ ﺍﻟﻨ‪‬ﻮ ِﺭ‪﴿:‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃﺯ‪‬ﻭﺍ ‪‬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 ﹶﻈﻬ‪‬ﺎ‪ ،‬ﻭﺫﻛﺮﻫﺎ‪ ،‬ﻭﺃﺧﱪﻫﺎ ﺃﻥ ﻋﺬﺍ ‪‬‬ ‫ﻛﺬﺑ ‪‬‬ ‫ﺕ‬ ‫ﳊ ‪‬ﻖ ﺇﻧﻪ ﻟﻜﺎ ِﺫﺏ‪ ،‬ﻓﺒﺪﺃ ﺑﺎﻟ ‪‬ﺮﺟ‪ِ ‬ﻞ ﹶﻓﺸ‪‬ﻬ ‪‬ﺪ ﺃﺭﺑ ‪‬ﻊ ﺷﻬﺎﺩ‪‬ﺍ ٍ‬ ‫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 ﺛﻨ‪‬ﻰ ﺑﺎﳌﺮﺃﺓِ‪،‬‬ ‫ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﻛﺎﻥ‬ ‫ﻀ ‪‬‬ ‫ﺕ ﺑﺎﻟﱠﻠ ِﻪ ﺇﻧ‪‬ﻪ ﳌﻦ ﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﻭﺍﳋﺎ ﻣﺴﺔ ﺃ ﱠﻥ ﹶﻏ ‪‬‬ ‫ﺕ ﺃﺭﺑ ‪‬ﻊ ﺷﻬﺎﺩ‪‬ﺍ ٍ‬ ‫ﺸ ِﻬ ‪‬ﺪ ‪‬‬ ‫ﻓ‪‬‬ ‫ﻣﻦ ﺍﻟﺼ‪‬ﺎﺩِﻗﲔ‪ ،‬ﰒ ﻓﺮ‪‬ﻕ ﺑﻴﻨ ‪‬ﻬﻤ‪‬ﺎ)‪.(٢‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤﺘ‪‬ﻼﻋﻨﲔ‪ِ $ :‬ﺣﺴ‪‬ﺎ‪‬ﺑﻜﹸﻤﺎ ﻋ‪‬ﻠﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،#‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﻣﺎﱃ؟ ﻗﺎﻝ‪ :‬ﹶﻻ ﻣ‪‬ﺎ ﹶﻝ ﹶﻟﻚ‪ِ ،‬ﺇ ﹾﻥ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻤ‪‬ﺎ ﻛﹶﺎ ِﺫﺏ‪ ،‬ﻻ ‪‬ﺳﺒِﻴ ﹶﻞ ﹶﻟ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ‬ ‫ﺖ ﹶﻛ ﹶﺬ‪‬ﺑ ‪‬‬ ‫ﺖ ﻣِﻦ ﹶﻓ ‪‬ﺮ ِﺟﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹸ‪‬ﻨ ‪‬‬ ‫ﺤﹶﻠ ﹾﻠ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ِﺑﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬ ‫ﺖ ‪‬‬ ‫ﻛﹸ‪‬ﻨ ‪‬‬ ‫ﻚ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪.#‬‬ ‫ﹶﺃ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﹶﻟ ‪‬‬ ‫ﻭﰱ ﻟﻔﻆ ﳍﻤﺎ‪ :‬ﻓﺮ‪‬ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹸﳌﺘ‪‬ﻼ ِﻋ‪‬ﻨ‪‬ﻴﻦِ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﺍﻟﻠﱠ ِﻪ ﺇِﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻤ‪‬ﺎ‬ ‫ﺐ‪(٣)#‬؟‪.‬‬ ‫ﹶﻛﺎ ِﺫﺏ‪ ،‬ﹶﻓ ‪‬ﻬ ﹾﻞ ِﻣ‪‬ﻨ ﹸﻜﻤ‪‬ﺎ ﺗﺎِﺋ ‪‬‬ ‫ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﻼ ﻻ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻔ ‪‬ﺮ ‪‬‬ ‫ﻭﻓﻴﻬﻤﺎ ﻋﻨﻪ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٤٠/٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٤٩٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٠٣/٩‬‬


‫‪٢٤١‬‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭﺃﳊﻖ ﺍﻟﻮﻟﺪ ﺑﺄﻣ‪‬ﻪ)‪.(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 #‬ﹶﻓﹶﺄ‪‬ﺑﺖ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻌ‪‬ﻨﺖ‪،‬‬ ‫ﺇﻥ ﻛﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﻜﹶﺎﺫِﺑﲔ‪ ،‬ﻓﺬﻫﺒ ‪‬‬ ‫)‪(٢‬‬ ‫ﺕ ﺑ ِﻪ ﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬ﺟﻌ‪‬ﺪﹰﺍ‪.‬‬ ‫ﻓﻠﻤﺎ ﺃﺩﺑﺮﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﹶﻟ ‪‬ﻌﱠﻠﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗﺠِﻰ َﺀ ﺑ ِﻪ ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬ﺟ ‪‬ﻌ ‪‬ﺪﹰﺍ‪ ، #‬ﻓﺠﺎﺀ ‪‬‬ ‫ﻭﰱ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ #‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﻥ ﻫِﻼ ﹶﻝ ﺑﻦ ﺃﻣﻴﺔ ﻗﺬﻑ ﺍﻣﺮﺃﺗﻪ‬ ‫ﺤﻤ‪‬ﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﺎ ﺍﻟﱪ‪‬ﺍ ِﺀ ﺑ ِﻦ ﻣﺎﻟﻚ ﻷﻣ‪‬ﻪ‪ ،‬ﻭﻛﺎﻥ ﺃ ‪‬ﻭ ﹶﻝ ﺭﺟ ٍﻞ ﻻﻋﻦ ﰲ‬ ‫ﺸﺮِﻳﻚ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬‬ ‫ِﺑ ‪‬‬ ‫ﺾ ﺳ‪‬ﺒﻄﹰﺎ ﻗﻀﻰ َﺀ ﺍﻟ ‪‬ﻌ‪‬ﻴ‪‬ﻨ‪‬ﻴﻦِ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ‬ ‫ﺕ ِﺑ ِﻪ ﹶﺃ‪‬ﺑ‪‬ﻴ ‪‬‬ ‫ﺼﺮ‪‬ﻭﻫ‪‬ﺎ ﻓﺈ ﹾﻥ ﺟ‪‬ﺎﺀ ‪‬‬ ‫ﱮ ج‪$ :‬ﹶﺃ‪‬ﺑ ِ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫)‪(٣‬‬ ‫ﻚ ﺍﺑﻦ‬ ‫ﺸﺮِﻳ ِ‬ ‫ﺶ ﺍﻟﺴ‪‬ﺎﹶﻗ‪‬ﻴ ِﻦ ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ِﻟ ‪‬‬ ‫ﺤ ﹶﻞ ‪‬ﺟﻌ‪‬ﺪﹰﺍ ‪‬ﺣ ‪‬ﻤ ‪‬‬ ‫ﺕ ِﺑ ِﻪ ﹶﺃ ﹾﻛ ‪‬‬ ‫ﳍﻼﻝ ‪‬ﺑﻦ ﹸﺃ ‪‬ﻣﻴ‪‬ﺔ‪ ،‬ﻭ‪‬ﺇ ﹾﻥ ﺟ‪‬ﺎﺀ ‪‬‬ ‫ﺖ ﺃﹶ‪‬ﺎ ﺟﺎﺀﺕ ﺑﻪ ﺃﻛﺤ ﹶﻞ ﺟﻌﺪﹰﺍ ‪‬ﺣﻤ‪‬ﺶ ﺍﻟﺴ‪‬ﺎﻗﲔ‪.‬‬ ‫ﺤﻤ‪‬ﺎﺀ‪ ،‬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 ‬ﹶﺃﺣ‪‬ﺪﹰﺍ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ٍﺔ ﹶﻟ ‪‬ﺮ ‪‬ﺟ ‪‬ﻤﺖ‪ ‬ﻫ ِﺬ ِﻩ‪ ،#‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ‬ ‫ﻚ ﺍﻣﺮﺃﹶﺓ ﻛﺎﻧﺖ ﺗ‪ ‬ﹾﻈ ِﻬﺮ‪ ‬ﰲ ﺍﻹﺳ‪‬ﻼ ِﻡ ﺍﻟﺴ‪‬ﻮ َﺀ)‪.(٤‬‬ ‫ﻋﺒﺎﺱ‪ :‬ﻻ‪ِ ،‬ﺗ ﹾﻠ ‪‬‬ ‫ﻭﻷﰉ ﺩﺍﻭﺩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﻔﺮ‪‬ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻤﺎ ﻭﻗﻀﻰ ﺃﻥ‬ ‫ﻻ ﻳ‪‬ﺪﻋﻰ ﻭﻟﺪ‪‬ﻫﺎ ﻷﺏ‪ ،‬ﻭﻻ ﺗ‪‬ﺮﻣﻰ‪ ،‬ﻭﻻ ‪‬ﻳﺮﻣﻰ ﻭﻟﺪ‪‬ﻫﺎ ﻭ ‪‬ﻣ ‪‬ﻦ ﺭﻣﺎﻫﺎ‪ ،‬ﺃﻭ ﺭﻣﻰ ﻭﻟﺪﻫﺎ‪ ،‬ﻓﻌﻠﻴﻪ‬ ‫ﺖ ﳍﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻗﻮﺕ ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻤﺎ ﻳﺘﻔﺮ‪‬ﻗﺎﻥ ﻣِﻦ ﻏﲑ ﻃﻼﻕ‪ ،‬ﻭﻻ‬ ‫ﺍﳊﺪ‪ ،‬ﻭﻗﻀ‪‬ﻰ ﺃ ﱠﻻ ‪‬ﺑ‪‬ﻴ ‪‬‬ ‫ﻣﺘﻮﰱ ﻋﻨﻬﺎ)‪ .(٥‬ﻭﰱ ﺍﻟﻘﺼﺔ ﻗﺎﻝ ﻋﻜﺮﻣﺔ‪ :‬ﻓﻜﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﲑﹰﺍ ﻋﻠﻰ ﻣﺼﺮ ﻭﻣﺎ ﻳ‪‬ﺪﻋﻰ‬ ‫ﻷﺏ‪.‬‬ ‫ﻚ ﺑﻦ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﺃﻥ ﻫﻼ ﹶﻝ ﺑﻦ ﺃﻣﻴﺔ ﻗﺬﻑ ﺍﻣﺮﺃﺗ ‪‬ﻪ ﻋﻨﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺸﺮﻳ ِ‬ ‫ﱮ ج‪$ :‬ﺍﻟ‪‬ﺒ‪‬ﻴ‪‬ﻨﺔﹸ ﹶﺃ ‪‬ﻭ ‪‬ﺣﺪ‪ ‬ﰲ ﹶﻇ ‪‬ﻬ ِﺮ ‪‬ﻙ‪ ،#‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪ‪‬ﻧﺎ‬ ‫ﺤﻤ‪‬ﺎﺀ‪ ،‬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$ :‬ﺍﻟ‪‬ﺒ‪‬ﻴ‪‬ﻨﺔﹸ ﻭﺇ ﱠﻻ ‪‬ﺣﺪ‪ ‬ﰲ‬ ‫ﻋﻠﻰ ﺍﻣﺮﺃﺗِﻪ ﺭﺟ ﹰ‬ ‫ﳊﺪ‪،‬‬ ‫ﹶﻇ ‪‬ﻬ ِﺮ ‪‬ﻙ‪ ،#‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺬﻯ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﺇﱏ ﻟﺼ‪‬ﺎﺩِﻕ‪ ،‬ﻭﻟﻴ‪‬ﻨ ِﺰﹶﻟ ‪‬ﻦ ﺍﻟﻠﱠﻪ ﻣﺎ ‪‬ﻳﱪ‪‬ﻯ ُﺀ ﹶﻇ ‪‬ﻬﺮِﻯ ﻣِﻦ ﺍ ﹶ‬ ‫ﻓﱰ ﹶﻝ ﺟﱪﻳ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ‪﴿:‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟﻬ‪‬ﻢ ﺍﻵﻳﺔ﴾ ]ﺍﻟﻨﻮﺭ‪،[٦ :‬‬ ‫ﱮ ج ﻳﻘﻮﻝ‪$ :‬ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﹶﺃﻥﱠ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻤ‪‬ﺎ‬ ‫ﱮ ج ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺠﺎﺀ ﻫِﻼﻝ‪ ،‬ﻓﺸ ِﻬ ‪‬ﺪ ﻭﺍﻟﻨ ‪‬‬ ‫ﻑ ﺍﻟﻨ ‪‬‬ ‫ﻓﺎﻧﺼﺮ ‪‬‬ ‫ﺸ ِﻬﺪ‪‬ﺕ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﳋﺎﻣِﺴﺔ ﻭﱠﻗﻔﹸﻮﻫ‪‬ﺎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇ‪‬ﺎ‬ ‫ﺐ‪#‬؟ ﹶﻓ ‪‬‬ ‫ﺏ ﹶﻓ ‪‬ﻬ ﹾﻞ ِﻣ‪‬ﻨ ﹸﻜﻤ‪‬ﺎ ﺗ‪‬ﺎﺋ ‪‬‬ ‫ﻛﹶﺎ ِﺫ ‪‬‬ ‫ﺖ ﺣﺘ‪‬ﻰ ﻇﹶﻨﻨ‪‬ﺎ ﺃ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺟﻊ‪ ،‬ﰒ‬ ‫ﺼ ‪‬‬ ‫ﻣ‪‬ﻮ ِﺟﺒ‪‬ﺔ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ :‬ﻓﺘﻠ ﱠﻜﺄﹶﺕ ﻭ‪‬ﻧ ﹶﻜ ‪‬‬ ‫ﻀﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﻻ ﹶﺃﻓﹾﻀ ‪‬ﺢ ﹶﻗ ‪‬ﻮﻣِﻰ ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍﻟﻴﻮﻡِ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬‬ ‫ﺕ ِﺑ ِﻪ‬ ‫ﺼﺮ‪‬ﻭﻫ‪‬ﺎ ﻓﹶﺈ ﹾﻥ ﺟ‪‬ﺎﺀ ‪‬‬ ‫ﱮ ج‪$ :‬ﹶﺃ‪‬ﺑ ِ‬ ‫ﺤﻤ‪‬ﺎﺀ‪ ،‬ﻓﺠﺎﺀﺕ ﺑﻪ‬ ‫ﻚ ﺑﻦ ‪‬ﺳ ‪‬‬ ‫ﺸﺮِﻳ ِ‬ ‫ﺤ ﹶﻞ ﺍﻟ ‪‬ﻌ‪‬ﻴ‪‬ﻨ‪‬ﻴﻦِ‪ ،‬ﺳ‪‬ﺎﺑ ﹶﻎ ﺍ َﻷﹾﻟ‪‬ﻴ‪‬ﺘ‪‬ﻴﻦِ‪ ،‬ﺧ ‪‬ﺪﻟﱠﺞ ﺍﻟﺴ‪‬ﺎﹶﻗﻴ‪‬ﻦ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﹶﻟ ‪‬‬ ‫ﹶﺃ ﹾﻛ ‪‬‬ ‫)‪(١‬‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج‪$ :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﻣ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﻛﹶﺎ ﹶﻥ ﱃ ‪‬ﻭﹶﻟﻬ‪‬ﺎ ‪‬ﺷ ﹾﺄ ﹲﻥ‪. #‬‬ ‫ﺠﺪ‪‬‬ ‫ﺖ ﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ ‪‬ﻳ ِ‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﺃﻥ ﺳﻌ ‪‬ﺪ ﺑ ‪‬ﻦ ﻋ‪‬ﺒﺎﺩﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺃﺭﺃﻳ ‪‬‬ ‫ﻼ ﺃﻳﻘﺘﻠﹸﻪ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬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 ‪‬ﻤﻌ‪‬ﻮﺍ ﺇﱃ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ‪‬ﻴ ‪‬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 ‪‬ﺣﺘ‪‬ﻰ ﺁﺗ ‪‬ﻰ ﺑﹶﺄ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ِﺔ ﺷ‪ ‬ﻬﺪ‪‬ﺍﺀَ؟ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫ﻼ ﱂ ﺃﻫ ‪‬‬ ‫ﺁﺧﺮ‪ :‬ﻟﻮ ﻭ ‪‬ﺟ ‪‬ﺪﺕ‪ ‬ﻣﻊ ﹶﺃﻫ‪‬ﻠﻰ ﺭﺟ ﹰ‬ ‫ﻒ ﹶﻗ‪‬ﺒ ِﻞ ﺫِﻟﻚ‪ ،‬ﻗﺎ ﹶﻝ‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﺖ ﻷُﻋﺎﺟﹸﻠ ‪‬ﻪ ﺑﺎﻟ ‪‬‬ ‫ﳊ ‪‬ﻖ ﻧ‪‬ﺒﻴ‪‬ﺎ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻚ ﺑﺎ ﹶ‬ ‫ﻼ ﻭﺍﱠﻟﺬِﻯ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬‬ ‫‪$‬ﻧﻌﻢ‪ ،#‬ﻗﺎﻝ‪ :‬ﻛ ﱠ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﺍ ‪‬ﺳﻤ‪‬ﻌﻮﺍ ﺇﱃ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ‪‬ﻴ ‪‬ﺪﻛﹸﻢ ِﺇﻧ‪‬ﻪ ﹶﻟ ‪‬ﻐﻴ‪‬ﻮ ‪‬ﺭ ﻭﹶﺃﻧ‪‬ﺎ ﺃ ﹾﻏ‪‬ﻴﺮ‪ِ ‬ﻣ‪‬ﻨﻪ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻏ‪‬ﻴﺮ‪ِ ‬ﻣﻨ‪‬ﻰ‪.#‬‬ ‫ﱮ‬ ‫ﺼ ﹶﻔﺢٍ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻒ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﻼ ﻟﻀﺮﺑﺘ‪‬ﻪ ﺑﺎﻟ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻊ ﺍﻣﺮﺃﺗﻰ ﺭﺟ ﹰ‬ ‫ﻆ‪$ :‬ﻟﻮ ﺭﺃﻳ ‪‬‬ ‫ﻭﰱ ﹶﻟ ﹾﻔ ٍ‬ ‫ﻚ‬ ‫ﺠﺒ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ‪‬ﺮ ِﺓ ‪‬ﺳ ‪‬ﻌﺪٍ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﻠﱠ ِﻪ َﻷﻧ‪‬ﺎ ﹶﺃ ﹾﻏ‪‬ﻴﺮ‪ِ ‬ﻣ‪‬ﻨﻪ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻏ‪‬ﻴﺮ‪ِ ‬ﻣﻨ‪‬ﻰ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺫِﻟ ‪‬‬ ‫ج‪ :‬ﹶﺃ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﺐ‬ ‫ﺺ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺨ ‪‬‬ ‫ﺺ ﹶﺃ ﹲﻏ‪‬ﻴﺮ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻻ ‪‬ﺷ ‪‬‬ ‫ﺨ ‪‬‬ ‫ﺶ ﻣ‪‬ﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻭﻣ‪‬ﺎ ‪‬ﺑ ﹶﻄﻦ‪ ،‬ﻭﻻ ‪‬ﺷ ‪‬‬ ‫‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ‪‬‬ ‫ﺸﺮِﻳ ‪‬ﻦ ﻭﻣ‪‬ﻨ ﹶﺬﺭِﻳﻦ‪ ،‬ﻭﻻ ﺷﺨﺺ‬ ‫ﲔ ‪‬ﻣ‪‬ﺒ ‪‬‬ ‫ﺚ ﺍﻟﻠﱠﻪ ﺍ ﹸﳌ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬ ‫ﻚ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺍﻟ ‪‬ﻌ ﹾﺬ ‪‬ﺭ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠﻪ‪ِ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺫِﻟ ‪‬‬ ‫)‪(٢‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺍ ﹶ‬ ‫ﺐ ﺇﹶﻟ‪‬ﻴ ِﻪ ﺍ ِﳌ ‪‬ﺪ ‪‬ﺣﺔﹸ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠﻪ‪ِ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺫِﻟ ‪‬‬ ‫ﺃ ‪‬ﺣ ‪‬‬ ‫ﳉ‪‬ﻨ ﹶﺔ‪. #‬‬ ‫ﻓﺼﻞ‬

‫ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٤١/٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٥٥ ،١٥٤/١٢‬‬


‫‪٢٤٣‬‬ ‫ﻯ ﻋ ‪‬ﺪﺓﹸ ﺃﺣﻜﺎﻡ‪.‬‬ ‫ﻭﺍﺳﺘ‪‬ﻔﻴ ‪‬ﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻨﺒﻮ ‪‬‬ ‫ﺼ ‪‬ﺢ ﻣﻦ ﻛﻞ ﺯﻭﺟﲔ ﺳﻮﺍ ًﺀ ﻛﺎﻧﺎ ﻣﺴﻠﻤﲔ ﺃﻭ ﻛﺎﻓﺮ‪‬ﻳﻦِ‪،‬‬ ‫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 ِﻌﻨ‪‬ﻮﻥﹶ‪ ،‬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 ﺍﻷﳝ‪‬ﺎﻥﹸ‪ ،‬ﹶﻟﻜﹶﺎ ﹶﻥ ﱃ ‪‬ﻭﹶﻟﻬ‪‬ﺎ ‪‬ﺷ ﹾﺄ ﹲﻥ‪،#‬‬ ‫ﺼ ‪‬ﺢ ﻣِﻦ ﻛﻞ ﻣﻦ ﻳﺼﺢ ﳝﻴﻨﻪ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ‬ ‫ﻓﻤﻦ ﻏﻠﱠﺐ ﻋﻠﻴﻪ ﺣ‪‬ﻜﻢ ﺍﻷﳝﺎﻥ ﻗﺎﻝ‪ :‬ﻳ ِ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃﺯ‪‬ﻭﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﴾ ]ﺍﻟﻨﻮﺭ‪ [٦ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﲰ‪‬ﺎﻩ 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 ﺗﻜﺮ‪‬ﺭ 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 ﻳ‪‬ﻐﺎﺙ‪ ،‬ﻭﻳﺴﺘﺠ ‪‬ﲑ ﻓﻼ‬ ‫ﻭﺍﻷﻏﻼﻝ‪ ،‬ﻻ ﻓﺮﺝ ﻟﻪ ﳑﺎ ﻧﺰﻝ ﺑﻪ‪ ،‬ﻭﻻ ﳐﺰﺝ‪ ،‬ﺑﻞ ﻳﺴﺘﻐﻴ ﹸ‬ ‫ﻳ‪‬ﺠﺎﺭ‪ ،‬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﴿ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ ُﺀ ِﺇﻻﱠ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓﹸ ﹶﺃ ‪‬ﺣﺪِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻊ‪ ‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﺴﻬ‪‬ﻢ ﹶﻓ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬ ‫ﺕ ﺑِﺎﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٦ :‬ﻭﰱ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻣﻦ ﺛﻼﺛﺔ‬ ‫ﺃﻭﺟﻪ‪.‬‬ ‫ﺼ ﹲﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﳍﺬﺍ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﺳﺘﺜﲎ ﺃﻧﻔﺴ‪‬ﻬﻢ ﻣِﻦ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﺘﺜﻨﺎ ُﺀ ﻣ‪‬ﺘ ِ‬


‫‪٢٤٤‬‬ ‫ﺟﺎﺀ ﻣﺮﻓﻮﻋﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﺻﺮﺡ ﺑﺄﻥ ﺍﻟﺘﻌﺎﻧ‪‬ﻬﻢ ﺷﻬﺎﺩﺓ‪ ،‬ﰒ ﺯﺍﺩ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺑﻴﺎﻧﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ ﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭﺅ‪‬ﹾﺍ‬ ‫ﷲ ِﺇﻧ‪ ‬ﻪ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﻜﹶﺎﺫِﺑ ‪‬‬ ‫ﺕ ﺑِﺎ ِ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﺏ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪.[٨ :‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺟﻌﻠﻪ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣ‪‬ﻬﻢ ﻋﻨﺪ ﻋﺪﻣﻬﻢ‪.‬‬ ‫ﱮ ج ﻗﺎﻝ‪ $ :‬ﹶﻻ ِﻟﻌ‪‬ﺎ ﹶﻥ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻣ ‪‬ﻤﻠﹸﻮ ﹶﻛ‪‬ﻴ ِﻦ ‪‬ﻭ ﹶﻻ ﻛﹶﺎِﻓ ‪‬ﺮ‪‬ﻳ ِﻦ‪ ،#‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ‪$‬ﺍﻟﺘﻤﻬﻴﺪ‪.#‬‬ ‫ﺲ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ ﻣﺮﻓﻮﻋﹰﺎ‪$ :‬ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹲﺔ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴﻠِﻢ‬ ‫ﺲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹸﳌ ‪‬‬ ‫ﺲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﳊﹸ ‪‬ﺮ ِﺓ ﻭﺍﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ِﻟﻌ‪‬ﺎﻥﹲ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﳊﺮ‪ ‬ﻭﺍﻷﻣ ِﺔ ِﻟﻌ‪‬ﺎﻥﹲ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹸ‬ ‫ِﻟﻌ‪‬ﺎ ﹲﻥ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫)‪(١‬‬ ‫ﺴِﻠ ِﻢ ﻭﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﳌﹸ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ‪‬ﻳ ِﺔ ِﻟﻌ‪‬ﺎﻥﹲ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼﺮ‪‬ﺍِﻧ‪‬ﻴ ِﺔ ِﻟﻌ‪‬ﺎ ﹲﻥ‪. #‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ‪$‬ﻣﺼﻨﻔﻪ‪ ،#‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻭﺻﻴﺔ ﺍﻟﻨﱮ ج ﻟِﻌﺘ‪‬ﺎﺏ‬ ‫ﺑﻦ ﹶﺃﺳِﻴﺪ‪ :‬ﺃﻥ ﻻ ﻟِﻌﺎﻥ ﺑﲔ ﺃﺭﺑﻊ‪ ،‬ﻓﺬﻛﺮ ﻣﻌﻨﺎﻩ)‪ .(٢‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻠﱠﻌﺎ ﹶﻥ ﺟ‪ِ ‬ﻌ ﹶﻞ ﺑﺪ ﹶﻝ ﺍﻟﺸﻬﺎﺩﺓ‪،‬‬ ‫ﺼ ‪‬ﺢ ﺇﻻ ﳑﻦ ﺗﺼﺢ ﻣﻨﻪ‪ ،‬ﻭﳍﺬﺍ ﺗ‪‬ﺤ ‪‬ﺪ ﺍﳌﺮﺃﺓ ﺑِﻠﻌﺎﻥ ﺍﻟﺰ‪‬ﻭﺝ‪،‬‬ ‫ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣ‪‬ﻬﺎ ﻋﻨﺪ ﻋﺪﻣﻬﺎ‪ ،‬ﻓﹶﻼ ‪‬ﻳ ِ‬ ‫ﻼ ﻟﻠﻠِﻌﺎﻧﻪ ﻣﱰﻟ ﹶﺔ ﺃﺭﺑﻌ ِﺔ ﺷﻬﻮﺩ‪.‬‬ ‫ﻭﻧ‪‬ﻜﻮﳍﺎ ﺗﱰﻳ ﹰ‬ ‫ﺚ‪$ :‬ﻟﻮﻻ ﻣ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍﻷ‪‬ﻳﻤ‪‬ﺎﻥِ‪ ،‬ﹶﻟﻜﹶﺎ ﹶﻥ ﱃ ‪‬ﻭﹶﻟﻬ‪‬ﺎ ‪‬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 ﻣ‪‬ﺎ‬ ‫‪‬ﻣﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻳﻤ‪‬ﺎﻥِ‪ ،‬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 ‪‬ﺪﻋ‪‬ﻰ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻘﺮﺕ ﻗﺎﻋﺪﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻟﺒﻴﻨ ﹶﺔ ﻋﻠﻰ ﺍﳌﺪ‪‬ﻋﻲ‪ ،‬ﻭﺍﻟﻴﻤ ‪‬‬ ‫ﻭﺍﻟﺰﻭﺝ ﻫﺎ ﻫﻨﺎ ‪‬ﻣ ‪‬ﺪﻉٍ‪ ،‬ﻓﻠِﻌﺎﻧ‪‬ﻪ ﺷﻬﺎﺩﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﳝﻴﻨﹰﺎ ﱂ ﺗ‪‬ﺸﺮﻉ ﰲ ﺟﺎﻧﺒﻪ‪ .‬ﻗﺎﻝ ﺍﻷﻭﻟﻮﻥ‪:‬‬ ‫ﺃﻣﺎ ﺗﺴﻤﻴﺘ‪‬ﻪ ﺷﻬﺎﺩﺓﹰ‪ ،‬ﻓﻠِﻘﻮﻝ ﺍﳌﻠﺘ ِﻌ ِﻦ ﰲ ﳝﻴﻨﻪ‪ :‬ﺃﺷﻬﺪ ﺑﺎﻟﻠﱠﻪ‪ ،‬ﻓﺴﻤﻰ ﺑﺬﻟﻚ ﺷﻬﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﳝﻴﻨﹰﺎ ﺍﻋﺘﺒﺎﺭﹰﺍ ﺑﻠﻔﻈﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﻭﻫﻮ ﻣﺼﺮ‪‬ﺡ ﻓﻴﻪ ﺑﺎﻟﻘﺴﻢ ﻭﺟﻮﺍﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ‪:‬‬ ‫ﺃﺷﻬﺪ ﺑﺎﻟﱠﻠﻪِ‪ ،‬ﺍﻧﻌﻘﺪﺕ ﳝﻴﻨ‪‬ﻪ 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 ‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﹶﺃﻧ‪‬ﻰ ﹸﺃ ِﺣ‪‬ﺒﻬ‪‬ﺎ ﻓﹶﻬﺬﹶﺍ ﹶﻟﻬ‪‬ﺎ ِﻋ‪‬ﻨﺪِﻯ ﹶﻓﻤ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪﻫ‪‬ﺎ ِﻟﻴ‪‬ﺎ‬ ‫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 ﺍﺳﺘﺜﻨﺎﺅ‪‬ﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻔﺴ‪‬ﻬﻢ 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 ‪$‬ﺇ ﱠﻻ‪ ،#‬ﻭﻳ‪‬ﻮﺻﻒ ﺑـ ‪$‬ﺇ ﱠﻻ‪#‬‬ ‫ﻳﺘﻌﺎﺭﺿﺎﻥ ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻴ‪‬ﺴﺘﺜﲎ ﺑـ ‪$‬ﻏﲑ‪ #‬ﲪ ﹰ‬ ‫ﻼ ﻋﻠﻰ ‪$‬ﻏﲑ‪.#‬‬ ‫ﲪﹰ‬ ‫ﻭﻳﻘﺎﻝ ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻥ ‪$‬ﺃﻧﻔﺴﻬﻢ‪ #‬ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻘﻄﻌﹰﺎ‬ ‫ﻋﻠﻰ ﻟﻐﺔ ﺑﲎ ﲤﻴﻢ‪ ،‬ﻓﺈ‪‬ﻢ ﻳ‪‬ﺒﺬﻟﻮﻥ ﰲ ﺍﻻﻧﻘﻄﺎﻉ‪ ،‬ﻛﻤﺎ ‪‬ﻳ‪‬ﺒﺪِﻝ ﺃﻫ ﹸﻞ ﺍﳊﺠﺎﺯ ﻭﻫﻢ ﰲ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫ﻭﻳﻘﺎﻝ ﺛﺎﻟﺜﹰﺎ‪ :‬ﺇﳕﺎ ﺍﺳﺘﺜﲎ ‪$‬ﺃﻧﻔﺴﻬﻢ‪ #‬ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﻷﻧﻪ ﻧﺰ‪‬ﳍﻢ 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 ﻟﻌﺎ‪‬ﻢ 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 ﺫِﻛﺮ‪‬ﻩ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺄﻛﻴ ‪‬ﺪ ﺍﳉﻮﺍﺏ ﺑِﻤﺎ ﻳ‪‬ﺆﻛﱢﺪ 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 :‬ﺇﺧﺒﺎﺭ‪‬ﻩ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ ﺃ‪‬ﺎ ﺍﳌﻮﺟِﺒ ﹸﺔ ﻟﻌﺬﺍﺏ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻫﻮ ﺇﻣﺎ ﺍﳊ ‪‬ﺪ ﺃﻭ ﺍﳊﺒﺲ‪،‬‬ ‫ﻭﺟﻌﻞ ﻟﻌﺎ‪‬ﺎ ﺩﺍﺭﺋﹰﺎ ﻟﻠﻌﺬﺍﺏ ﻋﻨﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻌﺎﻥ ﻳ‪‬ﻮﺟﺐ 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 ﺷﻬﺎﺩﺗ‪‬ﻪ 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 ﺩﻭ‪‬ﺎ‪ ،‬ﻷﻧﻪ‬ ‫ﺃﻓﺎﺩ ﻟﻌﺎﻧ‪‬ﻪ 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 ﹶﺃﺣ‪‬ﺴ ‪‬ﻦ ﻣﻦ ﺍﻟﻠﱠﻪ ﺣﻜﻤﹰﺎ ﻟِﻘﻮﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮﻥﹶ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ‪‬ﺬﺍ ﺃﻧﻪ ﳝﲔ‬ ‫ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺷﻬﺎﺩ ﹲﺓ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻴﻤﲔ‪.‬‬ ‫ﲔ ﺩﻻﻟﺘﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷ‪‬ﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻓﻤﺎ ﺃﺑ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻚ ﻭﻣﻔﺎﻭﺯ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‬ ‫ﺻﺤﻴﺤﹰﺎ ﺑﻮﺻﻮﻟﻪ ﺇﱃ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻜﻦ ﰲ ﻃﺮﻳﻘﻪ ﺇﱃ ﻋﻤﺮﻭ ﻣ‪‬ﻬﺎﻟ ‪‬‬ ‫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 ‫ﺤ‪‬ﺘﺞ‪ ‬ﺎ‪ ،‬ﻭ ‪‬ﻋﺘ‪‬ﺎ ‪‬‬ ‫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 ‪‬‬ ‫ﺻﻴ‪‬ﻪ ﺃﻥ ﻻ ﻳﻼ ِﻋ ‪‬ﻦ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻳ‪‬ﻮ ِ‬ ‫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 ﺍﺳﺘﻘﺮ‪‬ﺕ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﰲ ﺟﺎﻧﺐ‬ ‫ﺍﳌﺪ‪‬ﻋﻰ‪ ،‬ﻭﺍﻟﻴﻤﲔ ﰲ ﺟﺎﻧﺐ ﺍﳌ ‪‬ﺪﻋ‪‬ﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﻣِﻦ ﻭﺟﻮﻩ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻳﻌ ﹶﺔ ﱂ‬ ‫ﺗﺴﺘ ِﻘ ‪‬ﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻗﺪ ﺍﺳﺘﻘﺮﺕ ﰲ ﺍﻟﻘﹶﺴﺎﻣﺔ ﺑﺄﻥ ﻳﺒﺪﺃ ﺑﺄﳝﺎﻥ ﺍﳌﺪ‪‬ﻋﲔ‪ ،‬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 ‪‬‬ ‫ﺍﳌﺪ‪‬ﻋﻰ 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 ﺗ‪‬ﻨ ِﻜﺮ‪ ‬ﺯﻧﺎﻫﺎ‪،‬‬ ‫ﻭﺇﺫﺍ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﺽ ﰲ ﻫﺘﻚ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﺇﻓﺴﺎﺩ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻧﺴﺒﺔ ﺃﻫﻠﻪ ﺇﱃ‬ ‫ﺝ ﻟﻴﺲ ﻟﻪ ﻏﺮ ‪‬‬ ‫ﻭﺗﺒﻬﺘ‪‬ﻪ‪ ،‬ﻭﺍﻟﺰﻭ ‪‬‬ ‫ﺵ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻛﺮﻩ ﺷﻰﺀ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﻟﻮﺛﹰﺎ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ‬ ‫ﺍﻟﻔﺠﻮﺭ‪ ،‬ﺑﻞ ﺫﻟﻚ ﺃﺷﻮ ‪‬‬ ‫ﺱ ﺧﺎﺻ‪‬ﻬﻢ ﻭﻋﺎﻣ‪‬ﻬﻢ‪ ،‬ﻓﺎﺳﺘﻘ ﱠﻞ ﺫﻟﻚ ﺑﺜﺒﻮﺕ‬ ‫ﺏ ﺍﻟﻨﺎ ِ‬ ‫ﺇﻟﻴﻪ ﻧﻜﻮ ﹸﻝ ﺍﳌﺮﺃﺓ ﻗﻮﻯ ﺍﻷﻣ ‪‬ﺮ ﺟﺪﹰﺍ ﰲ ﻗﻠﻮ ِ‬ ‫ﺕ ﺑﻠﻌﺎﻧﻪ‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﺗﻜﻦ ﺃﳝﺎﻧ‪‬ﻪ ﲟﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻷﺭﺑﻌﺔ‬ ‫ﺣﻜﻢ ﺍﻟﺰﱏ ﻋﻠﻴﻬﺎ ﺷﺮﻋﺎﹰ‪ ،‬ﻓﺤﻔ ‪‬ﺪ ‪‬‬ ‫ﺏ ﺍﳊ ‪‬ﺪ‬ ‫ﺏ ﻋﺬﺍ ‪‬‬ ‫ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻛﺎﻥ ﳍﺎ ﺃﻥ ﺗ‪‬ﻌﺎ ِﺭﺿ‪‬ﻬﺎ ﺑﺄﳝﺎﻥ ﺃﺧﺮﻯ ﻣﺜﻠِﻬﺎ ﻳﺪﺭﺃ ﻋﻨﻬﺎ ‪‬ﺎ ﺍﻟﻌﺬﺍ ‪‬‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٢ :‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻬﻤ‪‬ﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﳌﹸ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿:‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫)‪ (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 ‫ﻟِﻌﺎﻧ‪‬ﻪ ﺑﻴﻨ ﹰﺔ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﳌﺎ ﺩﻓﻌﺖ ﺃﳝﺎ‪‬ﺎ 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 ﺗ‪‬ﻮ ِ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 ﺗ‪‬ﺤ ‪‬ﺪ‬ ‫ﺑﺸﻬﺎﺩﺗﻪ ﻭﺣﺪﻩ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪ .‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻷﻧﻪ ﺃﺣ ‪‬ﺪ ﺍﳌﺘﻼﻋﻨﲔ‪ ،‬ﻓﻼ ﻳ‪‬ﻮ ِﺟﺐ‪ ‬ﺣ ‪‬ﺪ ﺍﻵﺧﺮ‪ ،‬ﻛﻤﺎ‬ ‫ﱂ ‪‬ﻳﻮﺟﺐ ﻟِﻌﺎﻧ‪‬ﻬﺎ ﺣﺪ‪‬ﻩ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ ج‪$ :‬ﺍﻟ‪‬ﺒ‪‬ﻴ‪‬ﻨﺔﹸ ﻋ‪‬ﻠﻰ ﺍ ﹸﳌﺪ‪‬ﻋﻰ‪ .#‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﺎ ﻫﻨﺎ ﻣﺪ‪‬ﻉ‪.‬‬ ‫ﺏ ﺍﳊﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ‬ ‫ﺐ ﻟِﻌﺎﻧﻪ ﺇﺳﻘﺎﻁ ﺍﳊﺪ ﻋﻦ ﻧﻔﺴﻪ ﻻ ﺇﳚﺎ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﻣﻮﺟ ‪‬‬ ‫ﺐ ﻗﺬ ِ‬ ‫ﺍﻟﻨﱮ ج‪$ :‬ﺍﻟ‪‬ﺒ‪‬ﻴ‪‬ﻨﺔﹸ 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‬‬ ‫ﳊ‪‬ﺒﻞﹸ 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 ‪‬ﺯﻧ‪‬ﻰ ﻣِﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﳏﺼ‪‬ﻨﹰﺎ‬ ‫ﺐ ﻋﻠﻰ ﻛ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ :‬ﻭﺍﻟﺮﺟ ‪‬ﻢ ﻭﺍ ِﺟ ‪‬‬ ‫ﳊ‪‬ﺒﻞﹸ‪ ،‬ﺃﻭ ﺍﻻﻋﺘﺮﺍﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻠﻰ‪ ‬ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﺠﻌﻼ‬ ‫ﺇﺫﺍ ﻗﺎﻣ‪‬ﺖ 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 ﺑِﻠﻌﺎ‪‬ﺎ ﺍﳊﺪ‪ ،‬ﻭﳌﺎ ﻭﺟﺐ ﺑﻌﺪ‬ ‫ﻳﻜﻮ ﹸﻥ ﺑِﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻷﻧﻪ ﻟﻮ ﲢﻘﻖ ﺑﻪ‪ ،‬ﱂ ﻳﺴ ﹸﻘ ﹾ‬ ‫ﺫﻟﻚ ﺣﺪ ﻋﻠﻰ ﻗﺎﺫﻓﻬﺎ‪ ،‬ﻭﻻ ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳﺘﺤﻘﻖ ﺑﻨﻜﹸﻮﳍﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﻷﻥ ﺍﳊ ‪‬ﺪ ﻻ ﻳﺜﺒ‪‬ﺖ ﺑﺎﻟﻨﻜﻮﻝ‪،‬‬ ‫ﻓﺈﻥ ﺍﳊ ‪‬ﺪ ﻳ‪‬ﺪﺭﺃ ﺑﺎﻟﺸ‪‬ﺒﻬﺎﺕِ‪ ،‬ﻓﻜﻴﻒ ﳚﺐ ﺑﺎﻟﻨﻜﻮﻝِ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻜﻮﻝﹶ‪ ،‬ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟِﺸﺪﺓ‬ ‫‪‬ﺧ ﹶﻔ ِﺮﻫ‪‬ﺎ‪ ،‬ﺃﻭ ﻟﻌ‪ ‬ﹾﻘﹶﻠ ِﺔ ﻟِﺴﺎ‪‬ﺎ‪ ،‬ﺃﻭ ﻟِﺪﻫﺸﻬﺎ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻟﻔﺎﺿﺢ ﺍﳌﺨﺰﻯ‪ ،‬ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺖ ﺍﳊ ‪‬ﺪ ﺍﻟﺬﻯ ﺍﻋ‪ِ‬ﺒ ‪‬ﺮ ﰲ ﺑﻴﻨﺘﻪ ﻣﻦ ﺍﻟﻌﺪﺩ ﺿﻌﻒ ﻣﺎ ﺍﻋﺘﱪ ﰲ ﺳﺎﺋﺮ‬ ‫ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻜﻴﻒ ﻳﺜﺒ ‪‬‬


‫‪٢٤٩‬‬ ‫ﺍﳊﺪﻭﺩ‪ ،‬ﻭﰱ ﺇﻗﺮﺍﺭﻩ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻭﺍﻋﺘ‪ِ‬ﺒ ‪‬ﺮ ﰲ ﻛﻞ ﻣﻦ ﺍﻹﻗﺮﺍﺭ‬ ‫ﻒ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺴﺘﺮ‪ ،‬ﻭﺩﻓﻌﹰﺎ ﻹﺛﺒﺎﺕ ﺍﳊ ‪‬ﺪ ﺑﺄﺑﻠﻎ‬ ‫ﻭﺍﻟﺒﻴﻨﺔ ﺃﻥ ﻳﺘﻀﻤ‪‬ﻦ ﻭﺻ ‪‬‬ ‫ﻼ ﺇﱃ ﺇﺳﻘﺎﻁ ﺍﳊ ‪‬ﺪ ﺑﺄﺩﱏ ﺷ‪‬ﺒﻬﺔ‪ ،‬ﻓﻜﻴﻒ ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳﻘﻀﻰ ﻓﻴﻪ‬ ‫ﺍﻟﻄﺮﻕ ﻭﺁﻛِﺪﻫﺎ‪ ،‬ﻭﺗﻮﺳ ﹰ‬ ‫ﺑﺎﻟﻨﻜﻮ ِﻝ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﻔﺴﻪ ﺷﺒﻬﺔ ﻻ ﻳ‪‬ﻘﻀﻲ ﺑﻪ ﰲ ﺷﻰﺀ ﻣﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺒﺘﺔ ﻭﻻ‬ ‫ﻓﻴﻤﺎ ﻋﺪ ﺍﻷﻣﻮﺍﻝ؟‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻻ ﻳﺮﻯ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﻜﻮﻝ ﰲ ﺩﺭﻫﻢ ﻓﻤﺎ ﺩﻭﻧ‪‬ﻪ‪ ،‬ﻭﻻ‬ ‫ﰲ ﺃﺩﱏ ﺗﻌﺰﻳﺮ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻘﻀ‪‬ﻰ ﺑﻪ ﰲ ﺃﻋﻈﻢ ﺍﻷﻣﻮﺭ ﻭﺃﺑﻌﺪِﻫﺎ ﺛﺒﻮﺗﺎﹰ‪ ،‬ﻭﺃﺳﺮﻋﻬﺎ ﺳﻘﻮﻃﺎﹰ‪،‬‬ ‫ﻭﻷ‪‬ﺎ ﻟﻮ ﺃﻗﺮ‪‬ﺕ ﺑﻠﺴﺎ‪‬ﺎ‪ ،‬ﰒ ﺭﺟﻌﺖ‪ ،‬ﱂ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺪ‪ ،‬ﻓﻸﻥ ﻻ ﳚﺐ ﲟﺠﺮﺩ ﺍﻣﺘﻨﺎﻋﻬﺎ‬ ‫ﻣِﻦ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺑﺮﺍﺀ‪‬ﺎ ﺃﻭﱄ‪ ،‬ﻭﺇﺫﺍ ﻇﻬﺮ ﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﲢﻘﻖ ﺯﻧﺎﻫﺎ‪ ،‬ﱂ ﳚﺰ‬ ‫ﺃﻥ ﻳ‪‬ﻘﺎﻝ 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 ،‬ﻭﻋ‪‬ﻘﻠﺔ ﻟﺴﺎ‪‬ﺎ 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﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪﺭ‪‬ﺅﹾﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺲ ﻭﺍﻟﻌﻘﻮﺑ ﹸﺔ ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻓﻼ ﻳﺘﻌﲔ ﺇﺭﺍﺩﺓ ﺍﳊ ‪‬ﺪ‬ ‫ﻫﺎ ﻫﻨﺎ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺍﳊﺪ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺮﺍ ‪‬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 ﻳ‪‬ﺮﺟ‪ ‬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 ﺗ‪‬ﻼ ِﻋﻦ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﺇﺫﺍ ﺃﺑﺖ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﻠﺘ ِﻌ ‪‬ﻦ‬ ‫ﺑﻌ ً‪‬ﺪ ﺍﻟﺘﻌﺎﻥ ﺍﻟﺮﺟﻞ‪ ،‬ﺃﺟﱪﺗ‪‬ﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭ ِﻫ‪‬ﺒﺖ‪ ‬ﺃﻥ ﺃ ‪‬ﺣﻜﹸ ‪‬ﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺟﻢ‪ ،‬ﻷ‪‬ﺎ ﻟﻮ ﺃﻗﺮﺕ‬ ‫ﺖ ﺍﻟﻠﻌﺎﻥ؟ ﻭﻋﻨﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺭﻭﺍﻳﺔ‬ ‫ﺑﻠﺴﺎ‪‬ﺎ‪ ،‬ﱂ ﺃﺭﲨﻬﺎ ﺇﺫﺍ ﺭﺟﻌﺖ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﺑ ِ‬ ‫ﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺪ‪ ،‬ﻓﻴﺠﺐ ﲣﻠﻴﺔ ﺳﺒﻴﻠﻬﺎ‪،‬‬ ‫ﺛﺎﻧﻴﺔ‪ :‬ﳜﻠﻰ ﺳﺒﻴﻠﹸﻬﺎ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻷ‪‬ﺎ 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 ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻭﺻ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣﻬﻢ‪ ،‬ﺑﻞ ﺟﻌﻞ ﺍﻷﺯﻭﺍﺝ ﺍﳌﻠﺘﻌِﻨ ‪‬‬ ‫ﺕ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫ﺏ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻟِﻌﺎ‪‬ﻢ ﺷﻬﺎﺩﺓﹲ‪ ،‬ﻭﺃﻭﺿﺢ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭ ‪‬ﺅﹾﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺑِﺎ ِ‬ ‫ﺐ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻯ ﻗﺪ ‪‬ﻭ ِﺟﺪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺪﻓﻌﻪ‬ ‫ﷲ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٨ :‬ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺳﺒ ‪‬‬ ‫ﻋﻨﻬﺎ ﺇﻻ ﻟﻌﺎﻧ‪‬ﻬﺎ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﺪﻓﻮﻉ ﻋﻨﻬﺎ ﺇﻻ ﻟﻌﺎﻧ‪‬ﻬﺎ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﺪﻓﻮﻉ ﻋﻨﻬﺎ ﺑﻠﻌﻨﻬﺎ ﻫﻮ‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٢ :‬ﻭﻫﺬﺍ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻬﻤ‪‬ﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﳌﹸ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺍﳌﹶﺬﻛﹸﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫ﻑ ﺇﱃ ﻋ‪‬ﻘﻮﺑ ٍﺔ‬ ‫ﺏ ﺍﳊ ‪‬ﺪ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﺬﻛﺮﻩ ﻣﻀﺎﻓﺎﹰ‪ ،‬ﻭﻣﻌﺮ‪‬ﻓﹰﺎ ﺑﻼﻡ ﺍﻟﻌﻬﺪ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳﻨﺼ ِﺮ ‪‬‬ ‫ﻋﺬﺍ ‪‬‬ ‫ﱂ ﺗ‪‬ﺬﻛﺮ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﺩ ﱠﻝ ﻋﻠﻴﻬﺎ ﺑﻮﺟ ٍﻪ ﻣِﻦ ﺣﺒﺲ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺨﻠﱠﻰ 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 ﺍﻟﺰ‪‬ﱏ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﱂ ﻳ‪‬ﻼﻋﻦ ﻳ‪‬ﺤ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪ ﺍﻟﻘﺬﻑ‪،‬‬ ‫ﻓﻜﺬﻟﻚ ﺍﻟﺰﻭﺟ ﹸﺔ ﺇﺫﺍ ﱂ ﺗ‪‬ﻼﻋﻦ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﳊ ‪‬ﺪ‪.‬‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﻟﻌﺎ ﹶﻥ ﺍﻟﺰﻭﺝ ﻟﻮ ﻛﺎﻥ ﺑﻴ‪‬ﻨﺔ ﺗ‪‬ﻮﺟﺐ 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 ‫ﳊ‪‬ﺒﻞِ‪ ،‬ﻭﺍﻟﻠﻌﺎ ﹸﻥ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻓﺠﻮﺍﺑ‪‬ﻪ‪ :‬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 ﺳﻮ‪‬ﻍ ﻟﻜﻢ ﺇﺳﻘﺎ ﹶ‬ ‫ﻁ ﺣ ‪‬ﺪ ﺃﻭﺟﺒﻮﻩ ﺑﺎﳊﺒﻞ‪ ،‬ﻭﺻﺮﻳﺢ ﳐﺎﻟﻔﺘﻬﻢ‪،‬‬ ‫ﻭﺣﺮ‪‬ﻡ ﻋﻠﻰ ﻣﻨﺎﺯﻋﻴﻜﻢ ﳐﺎﻟﻔﺘ‪‬ﻬﻢ ﰲ ﺇﳚﺎﺏ ﺍﳊ ‪‬ﺪ ﺑﻐﲑ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻣﻊ ﺃ‪‬ﻢ ﺃﻋﺬ ‪‬ﺭ ﻣﻨﻜﻢ‪،‬‬ ‫ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃ‪‬ﻢ ﱂ ﻳ‪‬ﺨﺎﻟﻔﻮﺍ ﺻﺮﻳ ‪‬ﺢ ﻗﻮﳍﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﳐﺎﻟﻔﺔ ﳌﻔﻬﻮ ٍﻡ ﺳﻜﺘ‪‬ﻮﺍ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ‬ ‫ﳐﺎﻟﻔﺔ ﻟﺴﻜﻮ‪‬ﻢ‪ ،‬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 ﻋ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ)‪.(١‬‬ ‫ﻀﺮ‪ ‬ﺫﻟﻚ ﻫﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺸ‪‬ﺎﻓِﻌ ‪‬ﻰ ‪‬ﺭﲪ‪‬ﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﱂ ﻳﺘﻨﺎﻗﺾ‪ ،‬ﻓﺈﻧﻪ ﻓﺮ‪‬ﻕ ﺑﲔ ﻧﻜﻮ ٍﻝ ﳎﺮﺩ ﻻ ﻗﻮﻟﺔ ﻟﻪ‪،‬‬ ‫ﻭﺑﲔ ﻧ‪‬ﻜﻮ ٍﻝ ﻗﺪ ﻗﺎﺭﻧ‪‬ﻪ 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 ﺷﺄﻧ‪‬ﻪ‪،‬‬ ‫ﻓﻤﻦ ﺃﻳﻦ ﻳﻠﺰﻣﻪ ﺃﻥ ﳛﻜﻢ ﺑﻨﻜﻮﻝ ﳎﺮﺩ؟‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇ‪‬ﺎ ﺃﻗﺮ‪‬ﺕ 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 ﺑﻠﻌﺎ‪‬ﺎ ﻫﻮ ﻋﺬﺍ ‪‬‬ ‫ﺏ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻰ‬ ‫ﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﻋﺬﺍ ‪‬‬ ‫ﺏ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﺇﻣﺎ ﻋﺬﺍ ‪‬‬ ‫ﻓﺠﻮﺍﺑ‪‬ﻪ‪ :‬ﺃﻥ ﺍﻟﻌﺬﺍ ‪‬‬ ‫ﺏ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﺈﻥ ﻟِﻌﺎ‪‬ﺎ 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 ﺻﺮ‪‬ﺡ ﺑﻪ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﲔ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٢ :‬ﰒ ﺃﻋﺎﺩﻩ ﺑﻌﻴﻨﻪ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭ ‪‬ﺅﹾﺍ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﺬﹶﺍ‪‬ﺑﻬ‪‬ﻤﺎ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﳌﹸ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫﴿ﻭ‪‬ﻟ‪‬ﻴ ‪‬‬ ‫ﺏ ﺍﳌﺸﻬﻮ ‪‬ﺩ ﻣﻜﱠﻨﻬﺎ ﻣِﻦ ﺩﻓﻌﻪ ﺑﻠﻌﺎ‪‬ﺎ‪ ،‬ﻓﺄﻳﻦ ﻫﻨﺎ‬ ‫ﺏ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٨ :‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌﺬﺍ ‪‬‬ ‫ﺍﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺴ ‪‬ﺮ ﺍﻵﻳ ﹸﺔ ﺑﻪ؟ ﻭﺇﺫﺍ ﺗﺒﻴ‪‬ﻦ ﻫﺬﺍ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻯ ﻻ‬ ‫ﺏ ﻏﲑﻩ ﺣﺘ‪‬ﻲ 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 ِ‬ ‫ﻭﺃﺻﺤﺎ‪‬ﻢ‪ ،‬ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻗﺎﻝ‪ :‬ﻳ‪‬ﺤﺒﺲ ﺣﱴ ﻳ‪‬ﻼ ِ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 ﻫ‪‬ﻞ 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 ‫ﺼﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬ ‫ﻗﻮﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﻋﻠﻴﻪ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﺍ ﹸﳌ ‪‬‬ ‫‪‬ﻳ ﹾﺄﺗ‪‬ﻮﺍ ﺑﹶﺄ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ِﺔ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ﻓﹶﺎ ‪‬ﺟِﻠﺪ‪‬ﻭﻫ‪‬ﻢ ﹶﺛﻤ‪‬ﺎِﻧ ‪‬‬ ‫ﲔ ‪‬ﺟ ﹾﻠ ‪‬ﺪ ﹰﺓ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٤ :‬ﻭﺑﻘﻮﻟﻪ ج ﳍﻼﻝ ﺑﻦ ﺃﻣﻴﺔ‪:‬‬ ‫ﺏ ﺍﻵﺧ ‪‬ﺮ ﹶﺓ‪ ،#‬ﻭﻫﺬﺍ ﻗﺎﻟﻪ‬ ‫ﺏ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﺃ ‪‬ﻫ ‪‬ﻮﻥﹸ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫‪$‬ﺍﻟ‪‬ﺒ‪‬ﻴ‪‬ﻨﺔﹸ 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 ﺑﻴﻨ‪‬ﻪ 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 ﺗ‪‬ﻮﺟﺐ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ ،‬ﺇﻣﺎ ﻟﻌﺎﻧﻪ‪ ،‬ﻭﺇﻣﺎ ﺇﻗﺮﺍﺭﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﱂ‬ ‫ﺐ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﻗﺬﻑ‬ ‫ﺲ ﺣﱴ ﻳﻼﻋﻦ‪ ،‬ﺇﻻ ﺃﻥ ‪‬ﺗ ِﻘﺮ‪ ‬ﻓﻴﺰﻭﻝ ﻣﻮﺟ ‪‬‬ ‫ﻳ‪‬ﻼﻋﻦ‪ ،‬ﺣ‪ِ‬ﺒ ‪‬‬ ‫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 ﻳ‪‬ﻮﺟﺒﻪ ﺍﻟﻘﺬ ‪‬‬ ‫ﺍﻟﺪﻋﻮﻯ ﻋﻠﻴﻬﺎ ﺑﺈﺗﻼﻓﻬﺎ ﳊﻘﻪ ﻭﺧﻴﺎﻧﺘﻬﺎ ﻓﻴﻪ‪ ،‬ﻣﻠﻚ ﺇﺳﻘﺎ ﹶ‬ ‫ﺑﻠﻌﺎﻧﻪ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳ‪‬ﻼ ِ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 ِﻋ‪‬ﻨﻴ‪‬ﻦ ﺣﺘ‪‬ﻰ 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 ﺳ‪‬ﻨ ٍﺔ ﹶﺃ ‪‬ﺣ ‪‬ﺪﹾﺛ‪‬ﺘﻬ‪‬ﺎ ﻓِﻴﻜﹸﻢ ﹶﻟ ‪‬ﻢ ﺃﹸﻭ ‪‬ﻣ ‪‬ﺮ ِﺑﻬ‪‬ﺎ‪(١)#‬ﻭﻫﺬﺍ ﰲ ﺍﻷﻗﻀﻴﺔ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﻠﻴﺔ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱴ ﻻ ‪‬ﺗ ‪‬ﺮ ِﺟﻊ‪ ‬ﺇﱃ ﺃﺣﻜﺎﻡ‪ ،‬ﻛﺎﻟﱰﻭﻝ ﰲ ﻣﱰﻝ ﻣﻌﻴ‪‬ﻦ‪ ،‬ﻭﺗﺄﻣﲑ ﺭﺟﻞ‬ ‫ﻣﻌﻴ‪‬ﻦ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺎﳌﺸﺎﻭﺭ ِﺓ ﺍﳌﺄﻣﻮ ِﺭ ‪‬ﺎ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭﻫ‪‬ﻢ 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 ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻪ‪ .(١)#‬ﻓﻬﺬﺍ ﺍﻟﻘِﺴﻢ ﺷﻰﺀ‪ ،‬ﻭﺍﻷﺣﻜﺎ ‪‬ﻡ ﻭﺍﻟﺴﻨ ‪‬ﻦ ﺍﻟﻜﻠﻴﺔ ﺷﻰﺀ ﺁﺧﺮ‪.‬‬ ‫‪ِ$‬ﺇ‪‬ﻧﻤ‪‬ﺎ 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 ﻳ‪‬ﻼ ِﻋ ‪‬ﻦ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺇﻗﺎﻣﺔ ﺍﳊﺪ‪ ،‬ﺑﻞ ﻫﻮ ﻟﻺﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧ‪‬ﻪ ﻳﺴﻦ ﺍﻟﺘﻼﻋﻦ ﲟﺤﻀﺮ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺸﻬﺪ‪‬ﻭﻧﻪ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻋﻤﺮ‪ ،‬ﻭﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﺣﻀﺮﻭﻩ ﻣﻊ ﺣﺪﺍﺛﺔ ﺃﺳﻨﺎ‪‬ﻢ‪ ،‬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 :‬ﺃ‪‬ﻤﺎ 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 ‫ﺿﺮ‪‬ﻭﻥ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﻠ ﹶﻎ ﰲ ﺷﻬﺮﺗﻪ‪ ،‬ﻭﺃﻭﻗ ‪‬ﻊ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻓﻴﻪ ﺳِﺮ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺍﳊﺎ ِ‬ ‫ﺐ ﻋﻠﻰ‬ ‫ﺍﻟﱴ ﺗ‪‬ﻄﻠﺐ ﺇﺻﺎﺑﺘ‪‬ﻬﺎ ﺇﺫﺍ ﺻﺎﺩﻓﺖ ﺍﳌﺪﻋ ‪‬ﻮ ﻋﻠﻴﻪ ﻗﺎﺋﻤﹰﺎ ﻧﻔﺬﺕ ﻓﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﳌﺎ ﺩﻋﺎ ﺧ‪‬ﺒﻴ ‪‬‬ ‫ﺍﳌﺸﺮﻛﲔ ﺣﲔ ﺻﻠﺒﻮﻩ‪ ،‬ﺃﺧﺬ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻣﻌﺎﻭﻳﺔ ﻓﺄﺿﺠﻌ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﻌﺘﺪ‪ ‬ﺑﻠﻌﺎ‪‬ﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺍﻋﺘ ‪‬ﺪ ﺑﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ .‬ﻭﻗﺪ ﺑﺪﺃ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﳊ ‪‬ﺪ‬ ‫ﺑﺬﻛﺮ ﺍﳌﺮﺃﺓ ﻓﻘﺎﻝ‪﴿ :‬ﺍﻟﺰ‪‬ﺍِﻧ‪‬ﻴﺔﹸ ﻭﺍﻟﺰ‪‬ﺍﱏ ﻓﹶﺎ ‪‬ﺟِﻠﺪ‪‬ﻭﺍ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ 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 ِ‬ ‫ﻷ‪‬ﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﻫﺘ ِ‬ ‫ﺃﻫﻠﻬﺎ ﻭﺃﻗﺎﺭ‪‬ﺎ‪ ،‬ﻭﺗﻌﻴﲑﻩ ﺑﺈﻣﺴﺎﻙ ﺍﻟﺒﻐﻰ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻔﺎﺳﺪ ﺯﻧﺎﻫﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺒﺪﺍﺀﺓ ‪‬ﺎ‬ ‫ﺝ ﻫﻮ ﺍﻟﺬﻯ ﻗﺬﻓﻬﺎ ﻭﻋﺮﺿﻬﺎ ﻟﻠﱢﻌﺎﻥ‪ ،‬ﻭﻫﺘﻚ ﻋﺮﺿﻬﺎ‪،‬‬ ‫ﰲ ﺍﳊﺪ‪‬ﺙ ﺃﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻌﺎ ﹸﻥ‪ :‬ﻓﺎﻟﺰﻭ ‪‬‬ ‫ﻭﺭﻣﺎﻫﺎ ﺑﺎﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﻓﻀﺤﻬﺎ ﻋﻨﺪ ﻗﻮﻣﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊ ‪‬ﺪ ﺇﺫﺍ ﱂ ﻳ‪‬ﻼﻋﻦ‪،‬‬ ‫ﻓﻜﺎﻧﺖ ﺍﻟﺒ‪‬ﺪﺍﺀﺓ ﺑﻪ ﰲ ﺍﻟﻠﻌﺎﻥ ﺃﻭﱃ ﻣﻦ ﺍﻟﺒﺪﺍﺀﺓ ‪‬ﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻆ‬ ‫ﻆ ﻛ ﱢﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﻼﻋﻨﲔ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﻴ‪‬ﻮﻋ ﹸ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻭﻋ ﹸ‬ ‫ﻭﻳ‪‬ﺬ 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 ﻳ‪‬ﻘﺒﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﺃﻗﻞﱡ ﻣﻦ ﲬﺲ ﻣﺮﺍﺕ‪ ،‬ﻭﻻ ﻣﻦ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺒﻞ ﻣﻨﻪ‬ ‫ﺇﺑﺪﺍ ﹸﻝ ﺍﻟﻠﻌﻨﺔ ﺑﺎﻟﻐﻀﺐ ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﺴ‪‬ﺨﻂ‪ ،‬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 ‫ﻳ‪‬ﺴﺘﺤﺐ ﺫﻟﻚ‪ ،‬ﻓﻼ ﳛﺘﺎﺝ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﺷﻬ ‪‬ﺪ ﺑﺎﻟﱠﻠﻪ ﺍﻟﺬﻯ ﻻ ﺇﻟﻪ ﺇﻻ ﻫ‪‬ﻮ 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 ﺇﻧ‪‬ﻪ 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 ﻳ‪‬ﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺮﺅﻳﺔ‪ :‬ﺭﺃﻳﺘ‪‬ﻬﺎ 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.‬‬ ‫ﺤﻴ‪‬ﻰ 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 ﻳ‪‬ﻼ ِﻋﻦ‪‬؟ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﺃﺭﺑ ‪‬ﻊ ﻣﺮﺍ ٍ‬ ‫ﺑﺎﻟﻠﱠﻪ ﺇﱏ ﻓﻴﻤﺎ ﺭﻣﻴﺘ‪‬ﻬﺎ 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 ﻳ‪‬ﺸﺘﺮﻁ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺍﻟﺰﱏ‪ ،‬ﻭﻻ ﺗﻘﻮﻟﹸﻪ ﻫﻰ‪ ،‬ﻭﻻ ﻳ‪‬ﺸﺘﺮﻁ ﺃﻥ‬ ‫ﻳﻘﻮ ﹶﻝ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻓﻴﻤﺎ ﺭﻣﻴﺘ‪‬ﻬﺎ 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 ﺭ‪‬ﻣﻴﺖ ﺑﻪ ﻣﻦ ﺍﻟﺰﱏ‪ ،‬ﺍﻧﺘﻔﻰ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪ :‬ﻫﺐ ﺃ‪‬ﻤﺎ ﻧﻮﻳﺎ ﺫﻟﻚ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻻ ﻳﻨﺘﻔﻌﺎﻥ ﺑﻨﻴﺘﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﺎﱂ ﻻ ﻳﻨﻔﻌ‪‬ﻪ‬ ‫ﺗﺄﻭﻳﻠﹸﻪ‪ ،‬ﻭﳝﻴﻨﻪ ﻋﻠﻰ ﻧﻴﺔ ﺧﺼﻤﻪ‪ ،‬ﻭﳝﻴﻨ‪‬ﻪ ﲟﺎ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﳎﺎﻫﺮﹰﺍ ﻓﻴﻬﺎ ﺑﺎﻟﺒﺎﻃﻞ‪،‬‬ ‫ﻭﺍﻟﻜﺬﺏ ﻣﻮﺟﺒﻪ ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ ﺃﻭ ﺍﻟﻐﻀﺐ‪ ،‬ﻧﻮﻯ ﻣﺎ ﺫﻛﺮﰎ‪ ،‬ﺃﻭ ﱂ ﻳﻨﻮﻩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳝﻮ‪‬ﻩ 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 ﺍﺳﺘﱪﺃﺗ‪‬ﻬﺎ‪ ،‬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 ﻭﻏﲑ‪‬ﻩ‪ :‬ﳛﺘﺎﺟﺎﻥ ﺇﱃ ﺫِﻛﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ‪ :‬ﻳﺸﺘﺮﻁ ﺃﻥ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﻣﻦ ﺯﱏ ﻭﻟﻴﺲ ﻫ ‪‬ﻮ ِﻣﻨ‪‬ﻰ‪ .‬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 ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪﻫﺎ‪ ،‬ﻓﻔﺮ‪‬ﻕ 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 ﻛﻮ‪‬ﺎ 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 ﺃ‪‬ﺎ ﺯﻧﺖ ﻭﻫﻰ ﺣﺎﻣﻞ ﻣﻨﻪ‪ ،‬ﻓﺎﻟﻮﻟﺪ ﻟﻪ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻠﻌﺎﻧﻪ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﺃﻥ ﻳﻨﻔﻴ‪‬ﻪ ﻋﻨﻪ ﰲ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﺈ‪‬ﺎ ﳌﺎ ﻋﻠﻘﺖ ﺑﻪ‪ ،‬ﻛﺎﻧﺖ ﻓﺮﺍﺷﹰﺎ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻤ ﹸﻞ ﻻﺣﻘﹰﺎ ﺑﻪ‪،‬‬ ‫ﻓﺰﻧﺎﻫﺎ ﻻ ﻳ‪‬ﺰﻳﻞ 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 ﻛﻮﻧ‪‬ﻪ 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 ﻳ‪‬ﺸﺒﻪ ﺍﻟﺬﻯ ﺭﻣﻴﺖ ﺑﻪ‪ ،‬ﻓﻬﻮ ﻟﻪ‪ ،‬ﻓﻤﺎ ﻗﻮﻟﹸﻜﻢ ﰲ ﻣﺜﻞ‬ ‫ﺻﺎﺣ ‪‬‬ ‫ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﺫﺍ ﻻﻋﻦ ﺍﻣﺮﺃﺗﻪ ﻭﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪﻫﺎ‪ ،‬ﰒ ﺟﺎﺀ ﺍﻟﻮﻟ ‪‬ﺪ ﻳ‪‬ﺸﺒﻪ‪ ،‬ﻫﻞ ‪‬ﺗﻠِﺤﻘﹸﻮﻧﻪ ﺑﻪ‬ ‫ﻼ ﲟﻮﺟﺐ ﻟﻌﺎﻧﻪ؟ ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﳎﺎﻝ‬ ‫ﻼ ﺑﺎﻟﻘﺎﻓﺔ‪ ،‬ﺃﻭ ﲢﻜﻤﻮﻥ ﺑﺎﻧﻘﻄﺎﻉ ﻧﺴﺒﻪ ﻣﻨﻪ ﻋﻤ ﹰ‬ ‫ﺑﺎﻟﺸﺒﻪ ﻋﻤ ﹰ‬ ‫ﺿ‪‬ﻨﻚ‪ ،‬ﻭﻣﻮﺿﻊ ﺿﻴ‪‬ﻖ ﲡﺎﺫﺏ ﺃ ِﻋ‪‬ﻨﺘ‪‬ﻪ ﺍﻟﻠﻌﺎ ﹸﻥ ﺍﳌﻘﺘﻀﻰ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻧﺘﻔﺎﺀ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺃﻧﻪ‬ ‫‪‬‬ ‫ﻳ‪‬ﺪﻋﻰ ﻷﻣﻪ ﻭﻻ ﻳﺪﻋﻰ ﻷﺏ‪ ،‬ﻭﺍﻟﺸﺒﻪ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﺴﺒﻪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺃﻧﻪ ﺍﺑﻨ‪‬ﻪ‪ ،‬ﻣﻊ‬ ‫ﱮ ج ﺑﺄ‪‬ﺎ 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 ‪‬ﻤﺘ‪‬ﻪ 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 ﻳ‪‬ﻐﲑ‬ ‫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 ﻧﺴﺒ‪‬ﻪ 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 ﹶﻘﺴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﰒ ﺃﻇﻬﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺁﻳ ﹰﺔ ﺗﺪﻝ ﻋﻠﻰ ﻛﺬﺏ ﺍﳊﺎﻟﻔﲔ‪ ،‬ﱂ ﻳﻨﺘﻘﺾ ‪‬ﺣ ﹾﻜﻤ‪‬ﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﺣﻜﻢ ﺑﺎﻟﱪﺍﺀﺓ ﻣِﻦ‬ ‫ﲔ ﻓﺎﺟﺮﺓ‪ ،‬ﱂ ﻳﺒﻄﻞ ﺍﳊﻜﻢ‬ ‫ﺍﻟﺪﻋﻮﻯ ﺑﻴﻤﲔ‪ ،‬ﰒ ﺃﻇﻬﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺁﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ 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 ﻳ‪‬ﻼﻋﻦ‪ ،‬ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‪‬ﺣﺪ‪‬ﻩ‪،‬‬ ‫ﳍﻤﺎ‪ ،‬ﻭﻻ ﳛﺘﺎ ‪‬‬ ‫ﻒ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‪ :‬ﻳ‪‬ﻼﻋﻦ ﻟﻠﺰﻭﺟﺔ‪ ،‬ﻭﳛﺪ ﻟﻸﺟﻨﱮ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻭﻫﺬﺍ ﻣﻮﺿ ‪‬ﻊ ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫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 ﺣﺪ‪‬ﻩ 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 ﺣﺪ‪‬ﺍ ِ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 ﺣ‪‬ﻜﻤ‪‬ﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺬﻛﺮﻩ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﻗﻮﻟﲔ‪ :‬ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻧﻪ ﻻ ﻳﺴﻘﻂ‪.‬‬ ‫ﻑ ﺍﻷﺟﻨﱮ ﺑﺎﻟﻠﻌﺎﻥ‪ ،‬ﺣﺠﺘ‪‬ﻬﻢ 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 ﻳ‪‬ﻄﺎﻟﺐ ﺑﻪ‪ ،‬ﻭﺣ ‪‬ﺪ ﺍﻟﻘﺬﻑ ﺇﳕﺎ ﻳ‪‬ﻘﺎﻡ 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 ﻳﺘﻌﺮ‪‬ﺽ ﻟﻪ‪ ،‬ﻭﺇﻻ ﻛﻴﻒ ﻳﺴﻜﺖ ﻋﻦ ﺑﺮﺍﺀﺓ ﻋﺮﺿﻪ‪ ،‬ﻭﻟﻪ ﻃﺮﻳﻖ ﺇﱃ ﺇﻇﻬﺎﺭﻫﺎ ﲝ ‪‬ﺪ ﻗﺎﺫﻓﺔ‪،‬‬ ‫ﻭﺍﻟﻘﻮﻡ ﻛﺎﻧ‪‬ﻮﺍ ﺃﺷ ‪‬ﺪ ﲪ‪‬ﻴ ﹰﺔ ﻭﺃ‪‬ﻧ ﹶﻔ ﹰﺔ ﻣِﻦ ﺫﻟﻚ؟ ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﺃﻗﻴ ‪‬ﻢ ﻣﻘﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻟﻠﺤﺎﺟﺔ‪،‬‬ ‫ﻭﺟﻌﻞ ﺑﺪ ﹰﻻ ﻣِﻦ ﺍﻟﺸﻬﻮﺩ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳ‪‬ﻮ ِ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 ﻳ‪‬ﺤﺪ ﺍﻟﻘﺎﺫﻑ ﺣ ‪‬ﺪ ﺍﻟﻘﺬﻑ ﻭﻗﺪ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺻﺪﻕ‬ ‫ﻗﻮﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺟﻌﻠﻨﺎﻩ ﳝﻴﻨﹰﺎ ﻓﺈ‪‬ﺎ 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 ‪‬ﺣﺪ‪‬ﺍﻥِ‪ ،‬ﻫﺬﺍ ﻭﺍﳌﺮﺃ ﹸﺓ ﱂ ﺗ‪‬ﻄﺎِﻟ ‪‬‬ ‫ﻭﺟﻮﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺁﺧﺮ ﻋﻦ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﺷﺮﻳﻜﹰﺎ ﱂ ﻳ‪‬ﻄﺎﻟﺐ ﺑﺎﳊﺪ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺃ ﹶﺓ ﺃﻳﻀﹰﺎ ﱂ‬ ‫ﱮ ج‪$ :‬ﺍﻟﺒﻴﻨ ﹸﺔ ﻭﺇﻻ ‪‬ﺣ ‪‬ﺪ ﰲ ﻇﻬﺮﻙ‪.#‬‬ ‫ﺗ‪‬ﻄﺎﻟﺐ 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 ‪‬‬ ‫ﻳ‪‬ﺴﻘﻂ ﻣﻮﺟ ‪‬‬ ‫ﻳﻘﻮ ‪‬ﻡ ﻣﻘﺎﻣ‪‬ﻬﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺤ‪‬ﺘ ‪‬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 ﹶﻓ‪‬ﺘ‪‬ﻨ ﹶﻔﺶ‪،‬‬ ‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﻻ ﻳ‪‬ﻼﻋﻦ ﻟِﻨﻔﻴﻪ ﺣﱴ ‪‬ﺗ ‪‬‬ ‫ﻭﻻ ﻳﻜﻮﻥ ﻟِﻠﻌﺎﻥ ﺣﻴﻨﺌﺬ ﻣﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍﳋِﺮﻗﻰ ﰲ ‪$‬ﳐﺘﺼﺮﻩ‪ ،#‬ﻓﻘﺎﻝ‪ :‬ﻭﺇﻥ‬ ‫ﺏ‬ ‫ﻒ ﻋﻨﻪ ﺣﱴ ﺑﻨ ِﻔﻴ‪‬ﻪ ﻋﻨﺪ ﻭﺿﻌﻬﺎ ﻟﻪ ﻭﻳ‪‬ﻼﻋﻦ‪ ،‬ﻭﺗﺒﻌﻪ ﺍﻷﺻﺤﺎ ‪‬‬ ‫ﻧﻔﻰ ﺍﳊﻤﻞ ﰲ ﺍﻟﺘﻌﺎﻧﻪ ﱂ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻰ ﻛﻤﺎ ﻳﺄﺗﻰ ﻛﻼﻣ‪‬ﻪ‪ .‬ﻭﻗﺎﻝ ﲨﻬﻮ ‪‬ﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻟﻪ‬ ‫ﺃﻥ ﻳ‪‬ﻼ ِﻋ ‪‬ﻦ ﰲ ﺣﺎﻝ ﺍﳊﻤﻞ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻗﺼﺔ ﻫﻼﻝ ﺑﻦ ﺃﻣﻴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺻﺮﳛ ﹲﺔ ﺻﺤﻴﺤﻪ ﰲ‬ ‫ﺻ ﹶﻔ ِﺔ‬ ‫ﺍﻟﻠﻌﺎﻥ ﺣﺎﻝ ﺍﳊﻤﻞ‪ ،‬ﻭﻧﻔﻰ ﺍﻟﻮﻟ ِﺪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ‪$ :‬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 ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺑﺄﻣﺎﺭﺍﺕ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﺗﺜﺒﺖ ﻟﻠﺤﺎﻣﻞ ﺃﺣﻜﺎ ‪‬ﻡ ﺗ‪‬ﺨﺎﻟﻒ 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 ‪‬‬ ‫ﻭ‪‬ﻳ ِ‬ ‫ﺕ ﻣﺎ ﻛﺎﻥ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺚ ﻻ ﻳ‪‬ﻌﺒﺄ 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 ﺑﻠﻌﺎ‪‬ﺎ ﰲ ﺣﺎﻝ ﲪﻠﻬﺎ‪.‬‬


‫‪٢٦٢‬‬ ‫ﻗﺎﻝ ﺍﳌﻨﺎﺯﻋﻮﻥ ﻟﻪ‪ :‬ﻫﺬﺍ ﻓﻴﻪ ﺇﻟﺰﺍﻣ‪‬ﻪ ﻭﻟﺪﹰﺍ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﺳ ‪‬ﺪ ﺑﺎﺏ ﺍﻻﻧﺘﻔﺎﺀ ﻣِﻦ ﺃﻭﻻﺩ‬ ‫ﺍﻟﺰﱏ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺟﻌﻞ ﻟﻪ ﺇﱃ ﺫﻟﻚ ﻃﺮﻳﻘﺎﹰ‪ ،‬ﻓﻼ ﳚﻮﺯ ‪‬ﺳﺪ‪‬ﻫﺎ‪ ،‬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 ﺯﻭﺟﺘ‪‬ﻪ 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 ﺍﳌﺎﺟﺸ‪‬ﻮﻥ‪ :‬ﻻ ﻳ‪‬ﻼﻋﻦ ﻟﻨﻔﻰ ﺍﳊﻤﻞ ﺇﻻ ﺃﻥ ﻳﻨﻔ‪‬ﻴ ‪‬ﻪ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌ ‪‬ﻰ‪ :‬ﺇﺫﺍ ‪‬ﻋِﻠ ‪‬ﻢ ﺑﺎﳊﻤﻞ ﻓﺄﻣﻜﻨﻪ ﺍﳊﺎﻛﻢ ﻣِﻦ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﻠﻢ ﻳﻼﻋﻦ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻨﻔ‪‬ﻴ ‪‬ﻪ‬ ‫ﺑﻌ ‪‬ﺪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ‪ :‬ﻟﻮ ﺍﺳﺘﺤﻠﻖ ﺍﳊﻤﻞﹶ‪ ،‬ﻭﻗﺬﻓﻬﺎ ﺑﺎﻟﺰﱏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻮﻟ ‪‬ﺪ ﻣﲎ‬ ‫ﻭﻗﺪ ﺯﻧﺖ‪ ،‬ﻣﺎ ﺣ‪‬ﻜ ‪‬ﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؟ ﻗﻴﻞ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺛﻼﺙ‬ ‫ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺤﺪ‪ ‬ﻭﻳ‪‬ﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﱠﻦ ﻣﻦ ﺍﻟﻠﻌﺎﻥ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ‪‬ﻳ ‪‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻳ‪‬ﻼﻋﻦ‪ ،‬ﻭﻳﻨﺘﻔﻰ ﺍﻟﻮﻟﺪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻳ‪‬ﻼﻋﻦ 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 ﻧﻔﻴ‪‬ﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﻠﺤﻘﻪ ﺑﻌﺪ ﺍﻟﻮﺿﻊ‪ .‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ‪‬ﻳ ِ‬ ‫ﻗﺎﻝ‪ :‬ﻟﻮ ﺻﺢ ﺍﺳﺘﻠﺤﺎﻗﹸﻪ‪ ،‬ﻟﻠﺰﻣﻪ ﺑﺘﺮﻙ ﻧﻔﻴﻪ ﻛﺎﳌﻮﻟﻮﺩ‪ ،‬ﻭﻻ ﻳﻠﺰﻣ‪‬ﻪ ﺫﻟﻚ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺚ ﺍﳌﹸﻼﻋﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﳐﺘﺺ ﲟﺎ ﺑﻌ ‪‬ﺪ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﺎﺧﺘﺺ‬ ‫ﺸﺒ‪‬ﻪ 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 ﻭﺟﻮﺩ‪‬ﻩ ﺇﻻ ﺃﻥ ﻳ‪‬ﻼﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺃﻟﺰﻣﻪ ﺍﻟﻮﻟﹶﺪ ﻋﻠﻰ ﻣﺎ ﺃﺳﻠﻔﻨﺎﻩ‪.‬‬ ‫ﻓﺼﻞ‬


‫‪٢٦٣‬‬ ‫ﻭﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﻔﺮ‪‬ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻀﻲ ﺃ ﱠﻻ ﻳ‪‬ﺪﻋﻰ ﻭﻟﺪﻫﺎ ﻷﺏ‪ ،‬ﻭﻻ‬ ‫ﺖ ﳍﺎ ﻋﻠﻴﻪ ﻭﻻ ﻗﻮﺕ‪،‬‬ ‫ﺗ‪‬ﺮﻣﻰ‪ ،‬ﻭﻣﻦ ﺭﻣﺎﻫﺎ‪ ،‬ﺃﻭ ﺭﻣﻰ ﻭﻟﺪﻫﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﳊﺪ‪ ،‬ﻭﻗﻀﻰ ﺃﻥ ﻻ ﺑﻴ ‪‬‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻣﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﻗﻮ ﹸﻝ ﺳﻬﻞ‪ :‬ﻓﻜﺎﻥ ﺍﺑﻨ‪‬ﻬﺎ ﻳ‪‬ﺪﻋﻰ 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 ﻳ‪‬ﻔ ‪‬ﺮ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ :‬ﻓﺮ‪‬ﻕ 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 ﻛﹸ‪‬ﻨ ‪‬‬ ‫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 ﺍﻟ‪‬ﺒﺘ‪‬ﻰ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺃﰉ ﺻ‪‬ﻔﺮﺓ‪ ،‬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 ،‬ﻭﻧﺰ‪‬ﻩ‬ ‫ﱮ ج ﱂ ﻳ‪‬ﻨﻜِﺮ ﻋﻠﻴﻪ ﺍﻟﻄﻼ ‪‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻨ ‪‬‬ ‫ﻚ ﻣﻦ ﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺄ‪‬ﺎ 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 ﻳ‪‬ﻮ ِﺟﺐ‪ ‬ﺍﻟﻔﺮﻗﺔ‪،‬‬ ‫ﻓﺠﻌﻞ ﺍﻟﻨ ‪‬‬ ‫ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ ﺗﻘﻊ ﲟﺠﺮﺩ ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻠﺘﻌِﻦ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳑﺎ‬ ‫ﺗﻔﺮ‪‬ﺩ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺍﺣﺘﺞ ﻟﻪ ﺑﺄ‪‬ﺎ ﻓﹸﺮﻗﺔ ﺣﺎﺻﻠﺔ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻓﺤﺼﻠﺖ ﺑﻘﻮﻝ ﺍﻟﺰﻭﺝ ﻭﺣ ‪‬ﺪﻩ‬ ‫ﻛﺎﻟﻄﻼﻕ‪.‬‬ ‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱏ‪ :‬ﺃ‪‬ﺎ ﻻ ﲢﺼ ﹸﻞ ﺇﻻ ﺑﻠﻌﺎ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺗ ‪‬ﻢ ﻟِﻌﺎ‪‬ﻤﺎ‪ ،‬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 ﻓﺮ‪‬ﻕ ﺍﻟﻨ ‪‬‬ ‫ﻒ ﳌﺪﻟﻮ ِﻝ ﺍﻟﺴﻨﺔ ﻭﻓﻌﻞ ﺍﻟﻨﱮ ج‪ ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ‬ ‫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 ﻟﻌﺎ‪‬ﻤﺎ 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 ﻭ‪‬ﺘﻬﺎ‪ ،‬ﻭﺭﻣﺎﻫﺎ ﺑﺎﻟﺪﺍﺀ ﺍﻟﻌ‪‬ﻀﺎﻝ‪ ،‬ﻭﻧﻜﱠ ‪‬‬ ‫ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺎﺫﺑﺔ‪ ،‬ﻓﻘﺪ ﺃﻓﺴﺪﺕ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻋﺮ‪‬ﺿﺘﻪ 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 ﲢﺼ‪‬ﻞ ﺇﻻ ﺑﺘﻤﺎﻡ ﻟﻌﺎ‪‬ﻤﺎ‪ ،‬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 :‬ﻓﻔﺮ‪‬ﻕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﺍﻟﻔﹸﺮﻗﺔ ﱂ ﺗﺘ‪‬ﺤ ‪‬‬ ‫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 ‪‬‬ ‫ﺍﳌﺆﺑ‪‬ﺪ‪ ،‬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 :‬ﻓﺮ‪‬ﻕ ﺍﻟﻨﱮ ج‪ ،‬ﳛﺘﻤﻞ ﺃﻣﻮﺭﹰﺍ ﺛﻼﺛﺔ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺇﻧﺸﺎﺀ ﺍﻟﻔﺮﻗﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺍﻹﻋﻼ ‪‬ﻡ ‪‬ﺎ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻟﺰﺍﻣ‪‬ﻪ 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 ،‬ﻓﺈ‪‬ﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﲢﺮﳝﹰﺎ ﻣﺆﺑ‪‬ﺪﺍﹰ‪ ،‬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 ،‬ﻓﺈ‪‬ﺎ ﺇﺫﺍ ﱂ ‪‬ﺗﺤِﻞ ﻟﻪ ﺑﺎﻟﻠﻌﺎﻥ ﺃﺑﺪﺍﹰ‪ ،‬ﻛﺎﻥ ﺍﻟﻄﻼ ‪‬‬ ‫ﻟﻠﺘﺤﺮﱘ ﺍﻟﻮﺍﻗﻊ ﺑﺎﻟﻠﻌﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﻣﻌﲎ ﺇﻧﻔﺎﺫﻩ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﻨﻜﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﹶﻗﺮ‪‬ﻩ 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 ِﻘﺼ‪‬ﺔ‪ ،‬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 ﺑﺄ‪‬ﺎ ﻓﺮﻗ ﹲﺔ ﺗ‪‬ﻮﺟﺐ ﲢﺮﳝﹰﺎ ﻣﺆﺑ‪‬ﺪﺍﹰ‪ ،‬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 ﻛﻮ‪‬ﺎ 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 ﻋ‪‬ﺒﻴﺪ‪ ،‬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 ﺗ‪‬ﺤﻤﻞ 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 ﻳ‪‬ﺆﱢﺛ ‪‬ﺮ ﰲ ﺍﻟﻔﹸﺮﻗﺔ ﺍﻟﱴ ﻫﻰ ﺩﻭ‪‬ﺎ‪،‬‬ ‫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 ﹶﺃ‪‬ﺑ ‪‬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 ﻧﻔﺴ‪‬ﻪ‪،‬‬ ‫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 ،‬ﺭﺩ‪‬ﺕ 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 ﻭﻏﻀ‪‬ﺒﻪ ﻗﺪ ‪‬ﺣﻞﱠ ﺑﺄﺣﺪﳘﺎ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ‪$ :‬ﺇ‪‬ﺎ‬ ‫ﲔ ‪‬ﻣ ‪‬ﻦ ﺣﻠﱠﺖ ﺑﻪ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﻓﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺍﳌﻮ ِﺟ‪‬ﺒﺔﹸ‪ ،#‬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 ﻏﲑ‪‬ﻫﺎ ﳌﺎ ﺫﻛﺮﰎ ﺑﻌﻴﻨﻪ؟‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﻳ‪‬ﻮﺟﺐ 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 ﺗﺰﻭ‪‬ﺟﺖ ﺑﻐﲑﻩ‪،‬‬ ‫ﻣﻠﻌﻮﻧ ﹰﺔ ﻣﻐﻀﻮﺑﹰﺎ ﻋﻠﻴﻬﺎ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻏﻀ ‪‬‬ ‫ﺃﻭ ﺗﺰﻭ‪‬ﺝ ﺑﻐﲑﻫﺎ‪ ،‬ﱂ ﺗﺘﺤﻘﻖ ﻫﺬﻩ ﺍﳌﻔﺴﺪﺓ ﻓﻴﻬﻤﺎ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻨﻔﺮﺓ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺇﺳﺎﺀﺓ ﹸﻛﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺇﱃ ﺻﺎﺣﺒﻪ ﻻ ﺗﺰﻭ ﹸﻝ ﺃﺑﺪﺍﹰ‪،‬‬ ‫ﻉ ﻓﺎﺣِﺸﺘﻬﺎ‪ ،‬ﻭﻓﻀﺤ‪‬ﻬﺎ 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 ‪‬ﺘ‪‬ﻬﺎ ‪‬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 ﻭﺃﺣﻮﺟﺘ‪‬ﻪ ﺇﱃ‬ ‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﳌﹸﺨﺰﻯ‪ ،‬ﻓﺤﺼﻞ ِﻟ ﹸﻜﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﻨ‪‬ﻔﺮﺓ ﻭﺍﻟﻮﺣﺸﺔ‪ ،‬ﻭﺳﻮﺀ‬ ‫ﺍﻟﻈﻦ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﻳﻠﺘﺌﻢ ﻣﻌﻪ ﴰﻠﹸﻬﻤﺎ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮﻋ‪‬ﻪ‪ ‬ﹸﻛﻠﱡﻪ ِﺣ ﹾﻜ ‪‬ﻤ ﹲﺔ‬ ‫ﻭﻣﺼﻠﺤ ﹲﺔ ﻭ ‪‬ﻋ ‪‬ﺪ ﹲﻝ ﻭﺭﲪ ﹲﺔ ﲢﺘ‪‬ﻢ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﺼﺤﺒﺔ ﺍﳌﺘﻤﺤ‪‬ﻀ ِﺔ ﻣﻔﺴﺪﺓ‪.‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ‬ ‫ﻂ ﻋﻠﻰ ﺇﻣﺴﺎﻛﻬﺎ ﻣﻊ ﻣﺎ ‪‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳ‪‬ﺴﻠﱠ ﹶ‬ ‫ﺴ ﹶﻜﻬ‪‬ﺎ ﻣﻊ ﻋﻠﻤﻪ ﲝﺎﳍﺎ‪ ،‬ﻭﻳﺮﺿﻰ‬ ‫ﻣِﻦ ﺍﻟﻘﺒﻴﺢ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﺎﹰ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳ‪‬ﻤ ِ‬ ‫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 ﻣﺆﺑ‪‬ﺪ‪ ،‬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 ﻳ‪‬ﺮﺟﻊ‪ ‬ﺑﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ‪‬ﺎ 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 ﻣﺄﺧﺬﻫ‪‬ﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻔﹸﺮﻗﺔ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻛﻠﻌﺎ‪‬ﻤﺎ 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 ﺗ‪‬ﻨﺼﻔﻪ؟ 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 ﻳ‪‬ﻨﺼﻔﻪ ﺃﻭ ﻳ‪‬ﺴﻘﻄﻪ؟‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﻫﻮ ﻃﻼﻕ ‪‬ﻧﺼ‪‬ﻔﻪ‪ ،‬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 ﻳ‪‬ﺴﻘﻄﻪ ﺃﻭ‬ ‫ﻳ‪‬ﻨﺼﻔﻪ؟‬ ‫ﻗﻴﻞ‪ :‬ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻳﺴﻘﻄﻪ‪ ،‬ﻷﻥ ﻣﺴﺘﺤﻖ ﻣﻬﺮﻫﺎ ﺗﺴﺒ‪‬ﺐ ﺇﱃ ﺇﺳﻘﺎﻃﻪ‬


‫‪٢٦٩‬‬ ‫ﺑﺒﻴﻌﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻳﻨﺼ‪‬ﻔﻪ ﻷﻥ ﺍﻟﺰﻭﺝ ﺗﺴﺒﺐ ﺇﻟﻴﻪ ﺑﺎﻟﺸﺮﺍﺀ‪ ،‬ﻭ ﹸﻛﻞﱡ ﻓﺮﻗﺔ ﺟﺎﺀﺕ ﻣﻦ ﻗﺒﻠﻬﺎ‬ ‫ﺴﺦ‪ ‬ﺇﺭﺿﺎﻋ‪‬ﻪ ِﻧﻜﹶﺎﺣ‪‬ﻬﺎ‪ ،‬ﻭﻓﺴﺨﻬﺎ ﻹﻋﺴﺎﺭِﻩ ﺃﻭ ﻋﻴﺒﻪ ﻓﺈﻧﻪ ﻳﺴﻘﻂ‬ ‫ﻛﺮﺩ‪‬ﺎ‪ ،‬ﻭﺇﺭﺿﺎﻋﻬﺎ ﻣﻦ ﻳﻔ ‪‬‬ ‫ﻣﻬﺮ‪‬ﻫﺎ‪.‬‬ ‫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 ﺑ‪‬ﻀﻊ 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 ﺃ‪‬ﺎ ﺇﺫﺍ ﻓﺴﺨﺖ ﻟِﻌﻴﺒﻪ ﱂ ﺗ‪‬ﺴﻠﻢ ﺇﻟﻴﻪ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﻨﻪ‪ ،‬ﻓﻼ‬ ‫ﺤ ‪‬ﻖ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﺗﺴﺘ ِ‬ ‫ﻓﺼﻞ‬

‫ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ‪ :‬ﺃ‪‬ﺎ 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 ﺍﳌﺒﺘﻮﺗ‪‬ﺔ ﻟﻪ ﺳﺒﻴ ﹸﻞ ﺇﱃ ﺃﻥ ﻳﻨﻜِﺤﻬ‪‬ﺎ ﰲ ﻋِﺪ‪‬ﺎ‪ ،‬ﻭﻫﺬ ِﻩ ﻻ ﺳﺒﻴﻞ ﻟﻪ‬ ‫ﻼ ﻟﻮﺟﻮﺏ ﻧﻔﻘﺘﻬﺎ ﻭﺳ‪‬ﻜﻨﺎﻫﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﺇﱃ ﻧﻜﺎﺣﻬﺎ ﻻ ﰲ ﺍﻟﻌﺪﺓ ﻭﻻ ﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻓﻼ ﻭﺟﻪ ﺃﺻ ﹰ‬ ‫ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤ ﹸﺔ ﺍﻧﻘﻄﺎﻋﹰﺎ ﻛﻠﻴﹰﺎ‪.‬‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﻭﺍﳌﻴﺰﺍ ﹶﻥ ﺍﻟﺬﻯ ﺃﻧﺰﻝ‬ ‫ﻓﺄﻗﻀﻴﺘ‪‬ﻪ ج ﻳ‪‬ﻮﺍِﻓﻖ‪ ‬ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻛﻠﻬﺎ ﺗ‪‬ﻮﺍﻓﻖ ﻛﺘﺎ ‪‬‬ ‫ﺱ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﺳﺘﻘﺮ ﻋﻴﻨ‪‬ﻚ 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 ﺃ‪‬ﻤﺎ 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 ﻳ‪‬ﺮﺟﻰ 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 ﺗ‪‬ﻘﺪﻡ ‪‬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 ﺯﻭﺟ‪‬ﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ‬ ‫ﺍﳌﻄﻠﻘﺔ ﺍﻟﺮﺟﻌﻴﺔ ﻋﻨﺪ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﻨﻔﻘ ﹸﺔ ﻭﺍﻟﺴ‪‬ﻜﲎ‬ ‫ﻟﻠﺒﺎﺋﻦ ﺍﳊﺎﻣﻞ‪ ،‬ﻓﻮﺟﻮﺑ‪‬ﻬﺎ 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 ‫ﺃ‪‬ﻤﺎ 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 ﻭﻟﺪ‪‬ﻫﺎ 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 ﻳ‪‬ﻼﻋﻨﻬﺎ ﺣﱴ ﻭﻟﺪﺕ‪ ،‬ﻻﻋﻦ ﻹﺳﻘﺎﻁ ﺍﳊﺪ‬ ‫ﺐ ﺃﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﺑﺄﻥ ﺭﺳﻮ ﹶﻝ‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻰ ﻭﻟﺪ‪‬ﻫﺎ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻗﻀﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺼﺢ ﺃﻥ ﻛﻞ ‪‬ﻣ ‪‬ﻦ ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﻟﺪ‪،‬‬ ‫ﺚ ﻧﻔﺎﻩ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ج‪ ،‬ﺃﻭ ﺣﻴﺚ ﻳﻮﻗﻦ ﺑﻼ ﺷﻚ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻓﻬﻮ ﻭﻟﺪ‪‬ﻩ 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 ﻳ‪‬ﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻷﻥ‬


‫‪٢٧١‬‬ ‫ﺲ ﺇ ﱠﻻ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٦٤ :‬ﻓﻮﺟﺐ ﺃﻥ ﺇﻗﺮﺍﺭ‬ ‫ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ﴿ :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜﺴِﺐ ﹸﻛﻞﱡ ‪‬ﻧ ﹾﻔ ٍ‬ ‫ﺍﻷﺑﻮﻳﻦ ﻳﺼﺪ‪‬ﻕ 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 :‬ﺻﺤﺘ‪‬ﻪ 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 ﻳ‪‬ﻼ ِ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 ﺃﺣﻜﺎﻣ‪‬ﻪ ﺣﻴﺚ ﻭﻗﻊ ﻏﲑ‪‬ﻧﺎ 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 ﻳ‪‬ﺪﻋﻰ 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 ﺍﻟﺼ‪‬ﻮﺭﻯ ﺍﻟﺬﻯ ﻻ ﻣﻌﲎ ﲢﺘﻪ ﺍﻟﺒﺘﺔ‪،‬‬ ‫ﻭﺇﳕﺎ ﻳﺮﺗﻀﻰ ﻫﺬﺍ ‪‬ﻣ ‪‬ﻦ ﹶﻗﻞﱠ ﻧﺼﻴﺒﻪ ﻣِﻦ ﺫﻭﻕ ﺍﻟﻔﻘﻪ ﻭﺃﺳﺮﺍ ِﺭ ﺍﻟﺸﺮﻳﻌ ِﺔ ﻭﺣِﻜ ِﻤﻬ‪‬ﺎ ﻭﻣﻌﺎﻧِﻴﻬﺎ‪،‬‬ ‫ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ‪ ،‬ﻭﺑﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬


‫‪٢٧٢‬‬ ‫ﻕ ﺍﻟﻮﻟﺪ ﺑﺄﻣ‪‬ﻪ ﻋﻨﺪ ﺍﻧﻘﻄﺎﻉ ﻧﺴﺒﻪ ﻣِﻦ ﺟﻬﺔ ﺃﺑﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﳊﺎﻕ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺇﳊﺎ ‪‬‬ ‫ﻳ‪‬ﻔﻴﺪ 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 ﺍﺧﺘ‪‬ﻠ ‪‬‬ ‫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 ﺍﻟﻮ‪‬ﻫﻢ ﻭﺃﳊﻖ‬ ‫ﺍﻧﻘﻄ ‪‬ﻊ ﻣِﻦ ﺍﻷﺏ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳ‪‬ﻨﺴﺐ 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 ﻭﻋﺼﺒﺎ‪‬ﺎ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺛﺎﻧﻴﺔ‪ :‬ﺑﻞ ﺃﻓﺎﺩﻧﺎ ﻫﺬﺍ ﺍﻹﳊﺎﻕ ﻓﺎﺋﺪ ﹰﺓ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﻫﻰ ﲢﻮﻳ ﹸﻞ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻯ‬ ‫ﻛﺎﻥ ﺇﱃ ﺃﺑﻴﻪ ﺇﱃ ﺃﻣﻪ‪ ،‬ﻭﺟﻌﻞ ﺃﻣ‪‬ﻪ ﻗﺎﺋﻤ ﹰﺔ ﻣﻘﺎﻡ ﺃﺑﻴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻬﻰ ﻋﺼﺒﺘ‪‬ﻪ ﻭﻋﺼﺒﺎﺗ‪‬ﻬﺎ ﺃﻳﻀﹰﺎ‬ ‫ﻋﺼﺒﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎﺕ‪ ،‬ﺣﺎﺯ‪‬ﺕ ﻣﲑﺍﹶﺛﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻳ‪‬ﺮﻭﻯ ﻋﻦ ﻋﻠﻰ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﳌﺎ ﺭﻭﻯ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ‪ ،‬ﻋﻦ‬ ‫ﺖ‬ ‫ﺚ‪ :‬ﻋﺘِﻴﻘﻬﺎ‪ ،‬ﻭﹶﻟﻘِﻴﻄﹶﻬﺎ‪ ،‬ﻭ ‪‬ﻭﹶﻟﺪ‪‬ﻫﺎ ﺍﻟﱠﺬﻯ ﹶﻻ ‪‬ﻋ‪‬ﻨ ‪‬‬ ‫ﱮ ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺗﺤ‪‬ﻮ ‪‬ﺯ ﺍ ﹶﳌ ‪‬ﺮﹶﺃﺓﹸ ﺛﹶﻼﹶﺛ ﹶﺔ ‪‬ﻣﻮ‪‬ﺍﺭِﻳ ﹶ‬ ‫ﺍﻟﻨ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِ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 ِﻣﲑ‪‬ﺍ ﹶ‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻼ ‪‬ﻋ‪‬ﻨ ِﺔ ﻷﻣ‪‬ﻪ ﻭﻟِﻮﺭﺛِﺘﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪﻫ‪‬ﺎ)‪.(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 ‪‬ﻋ‪‬ﻨ ِﺔ ُﻷﻣ‪‬ﻪ ﻭﻟﻮِﺭﺛِﺘﻬﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪﻫ‪‬ﺎ)‪.(٣‬‬ ‫ﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺴ‪‬ﺐ 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 ‪‬ﺣ‪‬ﺒ ِﺮ ﺍﻷﻣﺔ‬ ‫ﺐ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻣﻮﺟ ‪‬‬ ‫ﻭﻋﺼﺒﺘﻬﺎ ﺇﻟﻴﻪ‪ .‬ﻓﻬﺬﺍ ﳏ ‪‬‬ ‫ﺐ ﺇﻣﺎﻣﻰ ﺃﻫﻞ ﺍﻷﺭﺽ ﰲ ﺯﻣﺎ‪‬ﻤﺎ‪ ،‬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 ﺃﻣ‪‬ﻪ‪ ،‬ﻭﻫ‪‬ﻰ ﻣِﻦ ﺻ‪‬ﻤﻴﻢ 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$ :‬ﺃ‪‬ﺎ ﻻ ﺗ‪‬ﺮﻣﻰ ﻭﻻ ﻳ‪‬ﺮﻣﻰ ﻭﻟﺪ‪‬ﻫﺎ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺭﻣﺎﻫﺎ ﺃﻭ ‪‬ﺭﻣ‪‬ﻰ ﻭﹶﻟﺪ‪‬ﻫﺎ‪ ،‬ﻓﻌﻠﻴﻪ‬ ‫ﺖ ﺑﻪ‪ ،‬ﻓﻴ‪‬ﺤ ‪‬ﺪ ﻗﺎ ِﺫﻓﹸﻬﺎ ﻭﻗﺎ ِﺫﻑ‪ ‬ﻭﻟﺪﻫﺎ‪ ،‬ﻫﺬﺍ‬ ‫ﳊ ‪‬ﺪ‪ #‬ﻭﻫﺬﺍ ﻷﻥ ﻟِﻌﺎ‪‬ﺎ ﻧﻔﻰ ﻋﻨﻬﺎ ﲢﻘﻴ ‪‬ﻖ ﻣﺎ ﺭ‪ِ ‬ﻣ‪‬ﻴ ‪‬‬ ‫ﺍﹶ‬ ‫ﺍﻟﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴ ِﻪ ﺍﻟﺴ‪‬ﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﻟﺼﺮﳛﺔﹸ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮﺭ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ‬ ‫ﺤﺪ‪‬‬ ‫ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﻟﺪ ﻧ‪ِ ‬ﻔ ‪‬ﻰ ﻧﺴﺒ‪‬ﻪ‪ ،‬ﺣﺪ‪ ‬ﻗﺎﺫﻓﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻭﻟﺪ ﻧ‪‬ﻔﻰ 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 ﻟِﻌﺎ‪‬ﻤﺎ ﻣﻌﺎﹰ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ‪‬ﺗ ‪‬ﻢ ﺍﻟﻠﻌﺎﻧﺎﻥِ‪،‬‬ ‫ﻓﻼ ﻳﺘﺮﺗﺐ ﺷﻰﺀ ﻣﻨﻬﺎ ﻋﻠﻰ ﻟِﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﺪ ﺧﺮ‪‬ﺝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻮﻟﺪ ﺑﻠﻌﺎﻥ ﺍﻟﺰﻭﺝ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﻫﻮ ﲣﺮﻳ ‪‬ﺞ ﺻﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﻟِﻌﺎﻧﻪ ﻛﻤﺎ ﺃﻓﺎﺩ‬ ‫ﻁ ﺍﻟﻨﺴﺐ ﺍﻟﻔﺎﺳﺪ ﻋﻨﻪ‪،‬‬ ‫ﻁ ﺍﳊﺪ ﻭﻋﺎ ‪‬ﺭ ﺍﻟﻘﺬﻑ ﻋﻨﻪ ﻣِﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﻟﻌﺎ‪‬ﺎ‪ ،‬ﺃﻓﺎﺩ ﺳﻘﻮ ﹶ‬ ‫ﺳﻘﻮ ﹶ‬ ‫ﻭﺇﻥ ﱂ ﺗ‪‬ﻼﻋﻦ 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 ﺃ‪‬ﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻋﻦ ﻏﲑ ﻃﻼﻕ ﻭﻻ ﻣﺘﻮﰱ ﻋﻨﻬﺎ‪ ،#‬ﻓﺄﻓﺎﺩ ﺫﻟﻚ ﺃﻣﺮ‪‬ﻳﻦِ‪،‬‬ ‫ﻼ ﻣِﻦ ﺍﻟﺰﻭﺝ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻭﺟﻮ‪‬ﻤﺎ‬ ‫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$ :‬ﹶﺃ‪‬ﺑﺼِﺮﻭ‪‬ﻫﺎ ﹶﻓِﺈ ﹾﻥ ﺟ‪‬ﺎﺀَﺕ ِﺑ ِﻪ ﻛﹶﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ِﻟﻬِﻼ ِﻝ ﺑﻦ ﺃﹸﻣﻴ‪‬ﺔ‪ ،‬ﻭِﺇ ﹾﻥ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﳊﻜﹾﻢ ﺑﺎﻟﻘﹶﺎﹶﻓﺔِ‪ ،‬ﻭﹶﺃ ﹼﻥ‬ ‫ﺤﻤ‪‬ﺎﺀ‪ ،#‬ﺇِﺭﺷﺎ ‪‬ﺩ ﻣﻨﻪ ج ﺇﱃ ﺍﻋﺘﺒﺎ ِﺭ ﺍ ﹸ‬ ‫ﻚ ﺑﻦ ‪‬ﺳ ‪‬‬ ‫ﺸ ِﺮﻳ ِ‬ ‫ِﺑ ِﻪ ﻛﹶﺬﺍ ﻭﻛﹶﺬﺍ ﻓﻬ‪‬ﻮ ِﻟ ‪‬‬ ‫ﻕ ﺍﻟﻮﻟﺪ ﲟﱰﻟﺔ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﺇﳕﺎ ﱂ ﻳ‪‬ﻠﺤﻖ ﺑﺎﳌﻼﻋﻦ ﻟﻮ‬ ‫ﻼ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﳊﺎ ِ‬ ‫ﺸ‪‬ﺒ ِﻪ ﻣﺪﺧ ﹰ‬ ‫ﻟِﻠ ‪‬‬ ‫ﹸﻗﺪ‪‬ﺭ ﺃﻥ ﺍﻟﺸﺒ ‪‬ﻪ ﻟﻪ‪ ،‬ﳌﻌﺎﺭﺿﺔ ﺍﻟﻠﻌﺎﻥ ﺍﻟﺬﻯ ﻫﻮ ﺃﻗﻮﻯ ﻣِﻦ ﺍﻟﺸﺒﻪ ﻟﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻼ ﻳﻘ‪‬ﺘﻠﹸﻪ ﻓﺘﻘ‪‬ﺘﻠﹸﻮﻧﻪ ﺑﻪ‪ #‬ﺩﻟﻴﻞ‬ ‫ﻼ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻣﻊ ﺍﻣﺮﺃِﺗ ِﻪ ﺭﺟ ﹰ‬ ‫ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪$ :‬ﹶﻟ ‪‬ﻮ ﺃ ﹼﻥ ﺭﺟ ﹰ‬ ‫ﻼ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻭﺍﺩ‪‬ﻋﻰ 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 ﺩﺍﺭ‪‬ﻩ‪،‬‬ ‫ﻳ‪‬ﻘﺒﻞ 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 ﻳﻘ‪‬ﺘﻠﹶﻪ‪ ،‬ﺃﻡ ﻻ؟ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻞ ﻳ‪‬ﻘﺒﻞ ﻗﻮﻟﻪ ﰲ ﻇﺎﻫﺮ ﺍﳊﻜﻢ ﺃﻡ ﻻ؟ ﻭ‪‬ﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻳﺰﻭ ﹸﻝ‬ ‫ﺍﻹِﺷﻜﺎ ﹸﻝ ﻓﻴﻤﺎ ﻧ‪‬ﻘ ﹶﻞ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺟﻌﻠﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻣﺴﺄﻟﹶﺔ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺬﻫﺐ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻘﺘﻞ ﺑﻪ‪ ،‬ﻭﻣﺬﻫﺐ‬ ‫ﻋﻠﻰ‪ :‬ﺃﻧﻪ ﻳ‪‬ﻘﺘﻞ 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 ﺑﻴﻨ‪‬ﻬﻤﺎ ﺃﺣﺪ ﻓﻘﺪ ﻗﺘﻠﺘ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ ﻣﺎ‬ ‫ﺴ‪‬ﻴﻒِ‪ ،‬ﻓﻮﻗﻊ ﰲ ﻭﺳﻂ ﺍﻟﺮﺟﻞ ﻭﻓﺨﺬﻯ‬ ‫ﺗﻘﻮﻟﻮﻥ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﻧﻪ ﺿﺮ‪‬ﺏ ﺑﺎﻟ ‪‬‬ ‫ﺍﳌﺮﺃﺓ‪ ،‬ﻓﺄﺧﺬ ﻋﻤ ‪‬ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺳﻴﻔﹶﻪ ﻓﻬﺰ‪‬ﻩ‪ ،‬ﰒ ﺩﻓﻌﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻋﺎﺩﻭﺍ‪ ،‬ﻓﻌﺪ‪ .‬ﻓﻬﺬﺍ‬ ‫ﻣﺎ ‪‬ﻧﻘِﻞ ﻋﻦ ﻋ‪‬ﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪.‬‬ ‫ﺕ ﺑﺄﺭﺑﻌ ِﺔ‬ ‫ﻼ ﻓﻘﺘﻠﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﱂ ﻳﺄ ِ‬ ‫ﻭﺃﻣﺎ ﻋﻠﻰ‪ ،‬ﻓﺴ‪ِ‬ﺌ 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 ‪‬‬ ‫ﺷ‪‬ﻬﺪﺍﺀ‪ ،‬ﻓﻠﻴ‪ ‬ﻌ ﹶ‬ ‫ﺠ ‪‬ﺪ ﺑﻴﻨﻬﻤﺎ ﺍﺧﺘﻼﻓﺎﹰ‪ ،‬ﻓﺈﻥ ﻋﻤﺮ ﺇﳕﺎ ﺃﺳﻘﻂ ﻋﻨﻪ‬ ‫ﺖ ﺣ‪‬ﻜﻤﻴﻬﻤﺎ‪ ،‬ﱂ ‪‬ﺗ ِ‬ ‫ﺖ ﺇِﺫﺍ ﺗﺄﻣﻠ ‪‬‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﺍﻟﻘﻮ ‪‬ﺩ ﳌﺎ ﺍﻋﺘﺮﻑ ﺍﻟﻮﱃﱡ ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﻊ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﻠﻔﻆ ﻟﺼﺎﺣﺐ ‪$‬ﺍﳌﻐﲎ‪:#‬‬ ‫ﺹ ﻭﻻ ﺩِﻳﺔ‪ ،‬ﳌﺎ ﺭ‪‬ﻭﻯ ﻋﻦ ﻋﻤﺮ‪ ،‬ﰒ ﺳﺎﻕ ﺍﻟﻘِﺼﺔ‪،‬‬ ‫ﻑ ﺍﻟﻮﱃﱡ ﺑﺬﻟﻚ‪ ،‬ﻓﻼ ﻗِﺼﺎ ‪‬‬ ‫ﻓﺈﻥ ﺍﻋﺘﺮ ‪‬‬ ‫ﻭﻛﻼﻣﻪ ﻳ‪‬ﻌﻄﻰ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﳏﺼﻨﹰﺎ ﻭﻏ ‪‬ﲑ ﳏﺼﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜ ‪‬ﻢ ﻋﻤﺮ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﺃﻳﻀﹰﺎ‪$ :‬ﻓﺈﻥ ﻋﺎﺩﻭﺍ ﻓﻌﺪ‪ #‬ﻭﱂ ﻳﻔﺮﻕ ﺑﲔ ﺍﶈﺼ‪‬ﻦ ﻭﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﻼ ﻳﻨﺎﻝ ﻣﻨﻬﺎ‬ ‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ‪$‬ﺍﳌﺴﺘﻮﻋﺐ‪ #‬ﻗﺪ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟ ﹰ‬ ‫ﺹ ﰲ ﻇﺎﻫﺮ ﺍﳊﻜﻢ‪،‬‬ ‫ﻣﺎ ﻳ‪‬ﻮﺟﺐ ﺍﻟﺮﺟﻢ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻭﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ ﻗﺘﻠﻪ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﻘﺼﺎ ‪‬‬ ‫ﺇ ﱠﻻ ﺃﻥ ﻳﺄﺗ ‪‬ﻰ ﺑﻴﻨ‪‬ﺔ ﺑﺪﻋﻮﺍﻩ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﰱ ﻋﺪﺩ ﺍﻟﺒﻴﻨﺔ ﺭﻭﺍﻳﺘﺎﻥ‪ ،‬ﺇﺣﺪﺍﳘﺎ‪:‬‬ ‫ﺷﺎﻫﺪﺍﻥ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﻷﻥ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻻ ﻋﻠﻰ ﺍﻟﺰﱏ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻻ ﻳ‪‬ﻘﺒﻞ 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 ﺗﻌﺪ‪‬ﻯ ﻋﻠﻴﻪ‪،‬‬ ‫ﻛﺎﻥ ﺑﺎﻟﺴﻴﻒ ﻭﻻﻋﺘ‪ِ‬ﺒ ‪‬ﺮ ﻟﻪ ﺷﺮﻭ ﹸ‬ ‫ﻭﻫﺘﻚ ﺣﺮﳝ‪‬ﻪ‪ ،‬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 ،‬ﻓﻀﺮ‪‬ﻤﺎ ﺑﺴﻴﻔﻪ ﻓﻘﻄﻌﻬﻤﺎ ﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻃﱠﹶﻠ ‪‬ﻊ ﰲ ﺑﻴﺖ ﻗﻮ ٍﻡ ﻣﻦ‬ ‫ﺛﹸﻘﺐ‪ ،‬ﺃﻭ ﺷﻖ ﰲ ﺍﻟﺒﺎﺏ ﺑﻐﲑ ﺇﺫ‪‬ﻢ‪ ،‬ﻓﻨﻈﺮ ﺣﺮﻣﺔ ﺃﻭ ﻋﻮﺭﺓ‪ ،‬ﻓﻠﻬﻢ ﺧﺬﻓﻪ ﻭﻃﻌﻨﻪ ﰲ ﻋﻴﻨﻪ‪،‬‬ ‫ﻓﺈﻥ ﺍﻧﻘﻠﻌﺖ ﻋﻴﻨ‪‬ﻪ‪ ،‬ﻓﻼ ﺿ‪‬ﻤﺎﻥ ﻋﻠﻴﻬﻢ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻫﺬﺍ ﻇﺎﻫ ‪‬ﺮ ﻛﻼﻡ ﺃﲪﺪ ﺃ‪‬ﻢ‬ ‫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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺨِﺘﻠﹸﻪ‬ ‫ﺸﻘﹰﺺ ﺃﻭ ﲟﺸ‪‬ﺎﻗِﺺ‪ ،‬ﻭﺟﻌﻞ ‪‬ﻳ ‪‬‬ ‫ﻣِﻦ ﺟ‪‬ﺤﺮ ﰲ ﺑﻌﺾ ﺣ‪‬ﺠﺮ ﺍﻟﻨﱮ ج‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ِﲟ ‪‬‬ ‫ﻟﻴ ﹾﻄ ‪‬ﻌﻨ‪‬ﻪ)‪ ،(١‬ﻓﺄﻳﻦ ﺍﻟﺪﻓ ‪‬ﻊ ﺑﺎﻷﺳﻬﻞ ﻭﻫﻮ ج ﳜِﺘﻠﹸﻪ‪ ،‬ﺃﻭ ﳜﺘﱮﺀ ﻟﻪ‪ ،‬ﻭﳜﺘﻔﻰ ِﻟ‪‬ﻴ ﹾﻄ ‪‬ﻌﻨ‪‬ﻪ‪.‬‬ ‫ﻼ ﺍﻃﻠﻊ ﰲ ‪‬ﺟﺤ‪‬ﺮ ﰲ‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﺃﻳﻀﹰﺎ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻚ‬ ‫ﻚ ِﺑ ِﻪ ‪‬ﺭﹾﺃﺳ‪‬ﻪ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺭﺁ ‪‬ﻩ ﻗﺎﻝ‪$ :‬ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻯ ‪‬ﻳﺤ‪ ‬‬ ‫ﱮ ج ِﻣ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﱮ ج‪ ،‬ﻭﰱ ﻳﺪ ﺍﻟﻨ ‪‬‬ ‫ﺑﺎﺏ ﺍﻟﻨ ‪‬‬ ‫ﺗﻨﻈﹸﺮﱏ ﹶﻟ ﹶﻄ ‪‬ﻌ‪‬ﻨﺖ‪ ‬ﺑﻪ ﰲ ‪‬ﻋ‪‬ﻴﻨِﻚ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪ِ ‬ﻌ ﹶﻞ ﺍﻹ ﹾﺫ ﹸﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺍﻟ‪‬ﺒﺼ‪‬ﺮ‪.(٢)#‬‬ ‫ﻭﻓﻴﻬﻤﺎ ﺃﻳﻀﹰﺎ‪ :‬ﻋﻦ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﹶﻟ ‪‬ﻮ ﹶﺃﻥﱠ‬ ‫ﻚ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺕ ‪‬ﻋ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺤﺼ‪‬ﺎﺓٍ‪ ،‬ﹶﻓ ﹶﻔ ﹶﻘ ﹾﺄ ‪‬‬ ‫ﺨ ﹶﺬ ﹾﻓ‪‬ﺘﻪ‪ِ ‬ﺑ ‪‬‬ ‫ﻚ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺇ ﹾﺫﻥٍ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺍﻣ‪‬ﺮﺀﹰﺍ ﺍﻃﱠﹶﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺡ‪.(٣)#‬‬ ‫ﻼ ِﺩ‪‬ﻳ ﹶﺔ ﹶﻟﻪ‪ ‬ﻭ ﹶﻻ‬ ‫ﺖ ﹶﻗ ‪‬ﻮ ٍﻡ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺇ ﹾﺫِﻧ ِﻬﻢ‪ ،‬ﹶﻓﻔﹶﻘﺆﻭﺍ ‪‬ﻋ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﹶﻓ ﹶ‬ ‫ﻭﻓﻴﻬﻤﺎ)‪ (٤‬ﺃﻳﻀﹰﺎ‪ $ :‬ﻣ ‪‬ﻦ ﺍﻃﱠﹶﻠ ‪‬ﻊ ﰲ ‪‬ﺑ‪‬ﻴ ِ‬ ‫ﺹ‪.#‬‬ ‫ِﻗﺼ‪‬ﺎ ‪‬‬ ‫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 ﻳ‪‬ﺮﻳﺪ 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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﺃﻥ ‪‬ﺭﺟ ﹰ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺇِﺑ ٍﻞ‪#‬؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪$ :‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻮﻧ‪‬ﻬ‪‬ﺎ؟‪ #‬ﻗﺎﻝ‪:‬‬ ‫ﱮ ج ﻙ ‪ $‬ﻫ ﹾﻞ ﹶﻟ ‪‬‬ ‫ﺽ ﺑﻨﻔﻴﻪِ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌﺮ‪ ‬‬ ‫‪‬ﺣ ‪‬ﻤ ‪‬ﺮ‪ .‬ﻗﺎﻝ‪$ :‬ﹶﻓﻬ‪‬ﻞ ﻓﻴﻬﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﺭ‪‬ﻕ؟‪ #‬ﻗﺎﻝ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﹶﻓﹶﺄﻧ‪‬ﻰ ﹶﺃﺗ‪‬ﺎﻫ‪‬ﺎ ﺫِﻟﻚ‪‬؟‪#‬‬ ‫ﱮ ج‪$ :‬ﻭﻫﺬﹶﺍ ﹶﻟ ‪‬ﻌﻠﱠﻪ‪ ‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻧ ‪‬ﺰ ‪‬ﻋﻪ‪‬‬ ‫ﻕ)‪ .(١‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﹶﻟ ‪‬ﻌ ﹾﻠﻪ‪ ‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮﻝ 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 ﹶﻘﺎﺑ‪‬ﺤﺔ 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 ﹶﺃ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻁ ﺍﻟﻜﻼﻡ ﻭﺳﻴﺎﻗﹸﻪ ﻳﺮ ‪‬ﺩ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﳚﻌ ﹸﻞ ﺍﻟﻜﻼﻡ ﻗﻄﻌ ‪‬ﻰ ﺍﻟﺪ‪‬ﻻﻟﺔ ﻋﻠﻰ‬ ‫ﻭﺑﺴﺎ ﹸ‬ ‫ﺍﳌﺮﺍﺩ‪.‬‬ ‫ﻍ ﺍﻟﻠﱢﻌﺎ ﹶﻥ ﻭﻧﻔﻰ ﺍﻟﻮﻟﺪ‪.‬‬ ‫ﺴﻮ‪ ‬ﹸ‬ ‫ﻭﻓﻴﻪ ﺃﻥ ﳎﺮﺩ ﺍﻟﺮ‪‬ﻳﺒ ِﺔ ﻻ ‪‬ﻳ ‪‬‬ ‫ﺏ ﺍﻷﻣﺜﺎﻝ ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻣِﻦ ﺗﺮﺍﺟﻢ ﺍﻟﺒﺨﺎﺭﻯ ﰲ‬ ‫ﻭﻓﻴﻪ ﺿﺮ ‪‬‬ ‫ﻼ ﻣﻌﻠﻮﻣﹰﺎ ﺑﺄﺻﻞ ﻣﺒﲔ ﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻠﱠﻪ‬ ‫‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺑﺎﺏ ﻣﻦ ﺷﺒﻪ ﺃﺻ ﹰ‬ ‫)‪(٢‬‬ ‫ﺖ ﹶﻟ ‪‬ﻮ ﻛﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺃ ‪‬ﻣ ‪‬‬ ‫ﺚ‪$ :‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺣﻜﻤﻪ ﻟﻴ‪‬ﻔﻬ ‪‬ﻢ ﺍﻟﺴﺎِﺋﻞﹶ‪ ،‬ﻭﺳﺎﻕ ﻣﻌﻪ ﺣﺪﻳ ﹶ‬ ‫ﻚ ‪‬ﺩ‪‬ﻳﻦ‪‬؟‪. #‬‬ ‫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 ﺍﺑﻨ‪‬ﻪ‪ ،‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﺇِﱃ ‪‬ﺷﺒ‪‬ﻬﻪِ‪ ،‬ﻭﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺑ ‪‬ﻦ ﺯﻣﻌﺔ‪ :‬ﻫﺬﺍ ﺃﺧﻰ ﻳﺎ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻋﻠﻰ ﻓِﺮﺍﺵ ﺃﰉ ﻣِﻦ ﻭ‪‬ﻟﻴ ‪‬ﺪِﺗﻪِ‪ ،‬ﻓﻨﻈﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺮﺃﻯ ﺷﺒﻬﹰﺎ ﺑﻴﻨﹰﺎ ﺑﻌ‪‬ﺘﺒﺔ‪،‬‬ ‫ﺠﺮ‪ ‬ﻭﺍ ‪‬ﺣ‪‬ﺘﺠِﱮ ِﻣ‪‬ﻨﻪ‪ ‬ﻳﺎ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩﺓﹸ‪،#‬‬ ‫ﳊ‪‬‬ ‫ﻚ ﻳﺎ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺑ ‪‬ﻦ ‪‬ﺯ ‪‬ﻣ ‪‬ﻌﺔﹶ‪ ،‬ﺍﻟ ‪‬ﻮﹶﻟﺪ‪ ‬ﻟِﻠﻔِﺮﺍﺵِ‪ ،‬ﻭِﻟ ﹾﻠﻌ‪‬ﺎ ِﻫ ِﺮ ﺍ ﹶ‬ ‫ﻓﻘﺎﻝ‪$ :‬ﻫ‪ ‬ﻮ ﹶﻟ ‪‬‬ ‫ﻓﻠﻢ ‪‬ﺗ ‪‬ﺮﻩ‪ ‬ﺳ ‪‬ﻮ ‪‬ﺩﺓﹸ ﹶﻗﻂﱡ)‪.(١‬‬ ‫ﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ‪ ،‬ﻭﰱ ﺃﻥ ﺍﻷﻣﺔ ﺗﻜﻮﻥ ِﻓﺮ‪‬ﺍﺷﹰﺎ‬ ‫ﻯ ﺃﺻ ﹲﻞ ﰲ ﺛﺒﻮ ِ‬ ‫ﻓﻬﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﺍﻟﻨﺒﻮ ‪‬‬ ‫ﺽ ﺍﻟﻔِﺮﺍﺵ‪ ،‬ﻗﹸ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻴﻪ ﺍﻟﻔِﺮﺍﺵ‪ ،‬ﻭﰱ ﺃﻥ ﺃﺣﻜﺎ ‪‬ﻡ ﺍﻟﻨﺴﺐ‬ ‫ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻭﰱ ﺃﻥ ﺍﻟﺸ‪‬ﺒﻪ ﺇﺫﺍ ﻋﺎﺭ ‪‬‬ ‫ﲔ‬ ‫ﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺣ‪‬ﻜ ‪‬ﻤﹰﺎ ﺑ ‪‬‬ ‫ﺗﺘﺒ ‪‬ﻌﺾ‪ ،‬ﻓﺘﺜﺒ‪‬ﺖ ﻣﻦ ﻭﺟ ٍﻪ ﺩ‪‬ﻭ ﹶﻥ ﻭﺟﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻳ‪‬ﺴﻤﻴﻪ ﺑﻌ ‪‬‬ ‫ﺣ‪‬ﻜﻤﲔ‪ ،‬ﻭﰱ ﺃﻥ ﺍﻟﻘﺎﻓ ﹶﺔ ﺣﻖ‪ ،‬ﻭﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﺕ ﺍﻟﻨﺴﺐ ﺃﺭﺑﻌ ﹲﺔ‪:‬‬ ‫ﺕ ﺛﺒﻮ ِ‬ ‫ﺐ ﺑﺎﻟﻔِﺮﺍﺵ‪ ،‬ﻓﺄﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔﹸ‪ ،‬ﻭﺟﻬﺎ ‪‬‬ ‫ﺕ ﺍﻟﻨﺴ ِ‬ ‫ﻓﺄﻣﺎ ﺛﺒﻮ ‪‬‬ ‫ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﺍﻻﺳﺘﻠﺤﺎﻕ‪ ،‬ﻭﺍﻟﺒﻴ‪‬ﻨﺔﹸ‪ ،‬ﻭﺍﻟﻘﹶﺎﹶﻓﺔﹸ‪.‬‬ ‫ﺡ ﻳﺜﺒ‪‬ﺖ ﺑﻪ ﺍﻟﻔﺮﺍﺵ‪،‬‬ ‫ﻓﺎﻟﺜﻼﺛﺔ ﺍﻷﻭﻝ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨ‪‬ﻜﺎ ‪‬‬ ‫ﺚ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺘﺴﺮ‪‬ﻯ‪ ،‬ﻓﺠﻌﻠﻪ ﲨﻬﻮ ‪‬ﺭ ﺍﻷﻣﺔ ﻣﻮﺟﺒﹰﺎ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺼﺮﻳ ِﺢ ﺣﺪﻳ ِ‬ ‫ﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﱮ ج ﻗﻀﻰ ﺑﺎﻟﻮﻟ ِﺪ ﻟِﺰﻣﻌﺔ‪ ،‬ﻭﺻﺮ‪‬ﺡ ﺑﺄﻧﻪ ﺻﺎﺣ ‪‬‬ ‫ﻋﺎﺋﺸﺔ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺫﻟﻚ ﻋِﻠﺔ ﻟﻠﺤﻜﻢ ﺑﺎﻟﻮﻟﺪ ﻟﻪ ﻓﺴ‪‬ﺒﺐ‪ ‬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 ‪‬ﺮﻳ‪‬ﺔ ﻓِﺮﺍ ‪‬‬ ‫ﺴﻂِ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺴﻮﻳ ﹸﺔ ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ‪ ،‬ﻓﺈﻥ ﺍﻟ ‪‬‬ ‫ﺱ ﺑﺎﻟﻘ ‪‬‬ ‫ﺗﻌﺎﱃ ﻟِﻴﻘﻮ ‪‬ﻡ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺣ‪‬ﻜﻤﺎﹰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳊﹸ ‪‬ﺮ ﹶﺓ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻰ ﺗ‪‬ﺮﺍﺩ ﳌﺎ ﺗ‪‬ﺮﺍﺩ ﻟﻪ ﺍﻟﺰﻭﺟ ﹸﺔ ﻣِﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻭﺍﻻﺳﺘﻴﻼﺩِ‪،‬‬ ‫ﺱ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺴ‪‬ﺮﺍﺭﻯ ﻻﺳﺘﻴﻼﺩِﻫﻦ ﻭﺍﺳﺘﻔﺮﺍﺷﻬﻦ‪ ،‬ﻭﺍﻟﺰﻭﺟ ﹸﺔ‬ ‫ﻭﱂ ﻳﺰﻝ ﺍﻟﻨﺎ ‪‬‬ ‫ﺖ ﻓِﺮﺍﺷﹰﺎ ﳌﻌﲎ ﻫﻰ ﻭﺍﻟﺴ‪‬ﺮ‪‬ﻳ‪ ‬ﹸﺔ ﻓﻴﻪ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺳﻮﺍﺀ‪.‬‬ ‫ﺇِﳕﺎ ‪‬ﺳ ‪‬ﻤ‪‬ﻴ ‪‬‬ ‫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 ﺳ‪‬ﻨﺔ‪ ،‬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 ﻧ‪‬ﻨﻜﺮ 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 ‪‬ﻳ‪‬ﻨ ِﻔﻴ‪‬ﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻮﻟﺪ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻓﻼ ﻳﻠﺤﻘﻪ ﺇﻻ‬ ‫ﻕ‬ ‫ﺑﺎﻻﺳﺘﻠﺤﺎﻕ‪ ،‬ﻭﳍﺬﺍ ﻗﹸﻠﺘ‪‬ﻢ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺤﻠﻖ ﻭﻟﺪﹰﺍ ﻣِﻦ ﺃﻣﺘﻪ ﱂ ﻳﻠﺤﻘﻪ ﻣﺎ ﺑﻌﺪ‪‬ﻩ ﺇﻻ ﺑﺎﺳﺘﻠﺤﺎ ٍ‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ‪ :‬ﺃﻥ ﻋﻘ ‪‬ﺪ ﺍﻟﻨﻜﺎﺡ ﺇﳕﺎ ﻳ‪‬ﺮﺍﺩ ﻟﻠﻮﻁﺀ‬ ‫ﻣﺴﺘﺄﻧﻒ‪ ،‬ﲞﻼﻑ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺍﻟﻔﺮ ‪‬‬ ‫ﻭﺍﻻﺳﺘﻔﺮﺍﺵ‪ ،‬ﲞﻼﻑ ﻣ‪‬ﻠﻚ ﺍﻟﻴﻤﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﻁﺀ ﻭﺍﻻﺳﺘﻔﺮﺍﺵ ﻓﻴﻪ ﺗﺎﺑﻊ‪ ،‬ﻭﳍﺬﺍ ﳚﻮ ‪‬ﺯ ﻭﺭﻭﺩ‪‬ﻩ‬ ‫ﺠ ﹶﺔ ﻟﻜﻢ ﻓﻴﻪ‪ ،‬ﻷﻥ‬ ‫ﺚ ﻻ ﺣ‪ ‬‬ ‫ﻑ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﳊﺪﻳ ﹸ‬ ‫ﻋﻠﻰ ﻣﻦ ﳛﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆ‪‬ﻫﺎ ﲞﻼ ِ‬ ‫ﱮ ج ﻟِﻌﺒﺪ ﺃﺧﺎﹰ‪ ،‬ﻷﻧﻪ ﺍﺳﺘﻠﺤﻘﻪ‪ ،‬ﻓﺄﳊﻘﻪ ﺑﺎﺳﺘﻠﺤﺎﻗﻪ‪ ،‬ﻻ‬ ‫ﻭﻁﺀ ﺯﻣﻌﺔ ﱂ ﻳﺜ‪‬ﺒﺖ‪ ،‬ﻭﺇِﳕﺎ ﺃﳊﻘﻪ ﺍﻟﻨ ‪‬‬ ‫ﺑﻔﺮﺍﺵ ﺍﻷﺏ‪.‬‬ ‫ﻗﺎﻝ ﺍﳉﻤﻬﻮ ‪‬ﺭ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣ ﹸﺔ ﻣﻮﻃﻮﺀﺓ‪ ،‬ﻓﻬﻰ ﻓِﺮﺍﺵ ﺣﻘﻴﻘﺔ ﻭﺣ‪‬ﻜﻤﺎﹰ‪ ،‬ﻭﺍﻋﺘﺒﺎ ‪‬ﺭ‬ ‫ﻭﻻﺩ‪‬ﺎ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺻﲑﻭﺭ‪‬ﺎ ﻓﺮﺍﺷﹰﺎ ﺍﻋﺘﺒﺎ ‪‬ﺭ ﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﱮجﱂ‬ ‫ﻳﻌﺘﱪﻩ ﰲ ﻓِﺮﺍﺵ ‪‬ﺯ ‪‬ﻣﻌ‪‬ﺔ‪ ،‬ﻓﺎﻋﺘﺒﺎﺭ‪‬ﻩ ﲢﻜﻢ‪.‬‬ ‫ﻭﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﺍﻷﻣ ﹶﺔ ﻻ ﺗﻔﺮﺩ ﻟﻠﻮﻁﺀ‪ ،‬ﻓﺎﻟﻜﻼﻡ ﰲ ﺍﻷﻣﺔ ﺍﳌﻮﻃﻮﺀﺓ ﺍﻟﱴ ﺍﲣﺬﺕ ﺳ‪‬ﺮﻳ‪‬ﺔ‬ ‫ﺖ ﻛﺎﻟﺰﻭﺟﺔ ﺃﻭ ﺃﺣﻈﻰ ﻣﻨﻬﺎ ﻻ ﰲ ﺃﻣﺘﻪ ﺍﻟﱴ ﻫﻰ ﺃﺧﺘ‪‬ﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‬ ‫ﻭﻓِﺮﺍﺷﺎﹰ‪ ،‬ﻭﺟ‪ِ ‬ﻌﹶﻠ ‪‬‬ ‫ﻭﳓﻮﻫﺎ‪.‬‬ ‫ﻭﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﻭﻁﺀ ﺯﻣﻌ ﹶﺔ ﱂ ﻳﺜﹸﺒﺖ ﺣﺘ‪‬ﻰ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻨﺎ ﺟﻮﺍﺑ‪‬ﻪ‪ ،‬ﺑﻞ‬ ‫ﺟﻮﺍﺑ‪‬ﻪ 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 ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﳌﻴﺖ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﱂ ﻳﻜﻦ‬ ‫ﺴﺘ‪‬ﻠﺤﻘﻪ‪،‬‬ ‫‪‬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 ﺃﹶﻗﺮ‪‬ﺕ ﺑﻪ ﻣﻊ ﺃﺧﻴﻬﺎ ﻋﺒﺪٍ‪ ،‬ﻟﻜﺎﻥ ﺛﺒﻮ ‪‬‬


‫‪٢٨١‬‬ ‫ﻼ ﺑﺬﻟﻚ‪ ،‬ﻣﻨﺒﻬﹰﺎ‬ ‫ﱮ ج ﺻﺮ‪‬ﺡ 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 ٍ‬ ‫ﺍﶈﺮ‪‬ﻡ‪ ،‬ﺃﻥ ﺛﺒﻮ ‪‬‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﺃﳊﻘﻪ ﺑﻪ ﺑﻘﻮﻟﻪ‪$ :‬ﺍﺑﻦ ﻭﻟﻴﺪﺓ ﺃﰉ ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،#‬ﻛﻴﻒ ﻭ ‪‬ﺯ ‪‬ﻣ ‪‬ﻌﺔﹸ‬ ‫ﱮ ج‪ ،‬ﻭﺍﺑﻨﺘ‪‬ﻪ ﲢﺘﻪ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﺜﹸﺒﺖ ﻋﻨﺪﻩ ﺍﻟﻔِﺮﺍﺵ‪ ‬ﺍﻟﺬﻯ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻨﺴﺐ؟‬ ‫ﻛﺎﻥ ﺻِﻬ ‪‬ﺮ ﺍﻟﻨ ‪‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﻧﻘﻀﺘ‪‬ﻢ ﺑﻪ ﻋﻠﻴﻨﺎ ﹶﺃﻧ‪‬ﻪ ﺇﺫﺍ ﺍﺳﺘﺤﻠﻖ ﻭﻟﺪﹰﺍ ﻣِﻦ ﺃﻣﺘﻪ‪ ،‬ﱂ ﻳﻠﺤﻘﻪ ﻣﺎ ﺑﻌﺪ‪‬ﻩ ﺇﻻ ﺑﺈﻗﺮﺍ ٍﺭ‬ ‫ﻣﺴﺘﺄﻧ‪‬ﻒ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ ﻷﺻﺤﺎﺏ ﺃﲪﺪ‪ ،‬ﻫﺬﺍ ﺃﺣﺪ‪‬ﳘﺎ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻳﻠﺤﻘﹸﻪ ﻭﺇﻥ ﱂ‬ ‫ﻒ ﺇﻗﺮﺍﺭﺍﹰ‪ ،‬ﻭﻣﻦ ﺭﺟ‪‬ﺢ 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 ﺭﺟ‪‬ﺢ ﺍﻟﺜﺎﱏ ﻗﺎﻝ‪ :‬ﻗﺪ ﻳﺜﺒﺖ ﻛﻮﻧ‪‬ﻬﺎ ﻓﺮﺍﺷﹰﺎ ﺃﻭﻻﹰ‪ ،‬ﻭﺍﻷﺻ ﹸﻞ ﺑﻘﺎﺀ ﺍﻟﻔﺮﺍﺵ ﺣﱴ‬ ‫ﺖ ﻣﺎ ﻳ‪‬ﺰﻳﻠﻪ‪ ،‬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 ﻳ‪‬ﻠﺤﻘﻪ ﺑﻪ ﺃﺧﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﻪ ﻟﻪ‬ ‫ﻳﺴﺘﻠ ِ‬ ‫ﻚ‪ ،#‬ﺃﻯ‪ :‬ﳑﻠﻮﻙ ﻟﻚ‪ ،‬ﻭﻗﻮ‪‬ﻯ 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 :‬ﻭﻳ‪‬ﺆﻛﺪﻩ ﺃﻥ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ‪$ :‬ﺍﺣﺘﺠﱮ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻚ ﺑﺄﺥ‪ #‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻭﺣﻴﻨﺌﺬ ﻓﺘﺒﻴ‪‬ﻦ ﺇﻧﺎ ﺃﺳﻌ ‪‬ﺪ ﺑﺎﳊﺪﻳﺚ ﻭﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻨﺒﻮﻯ ﻣﻨﻜﻢ‪.‬‬ ‫ﻗﺎﻝ ﺍﳉﻤﻬﻮ ‪‬ﺭ‪ :‬ﺍﻵﻥ ‪‬ﺣ ِﻤ ‪‬ﻰ ﺍﻟﻮﻃﻴﺲ‪ ،‬ﻭﺍﻟﺘﻘﺖ ﺣﻠﻘﺘﺎ ﺍﻟﺒﻄﺎﻥ ﻓﻨﻘﻮﻝ ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ‪:‬‬ ‫ﺃﻣ‪‬ﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻧﻪ ﱂ ﻳ‪‬ﻠﺤﻘﻪ ﺑﻪ ﺃﺧﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﻪ ﻋﺒﺪﺍﹰ‪ ،‬ﻳﺮﺩ‪‬ﻩ 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 ﺃﻣﺮ‪‬ﻩ ﺳﻮﺩﺓ ﺑﺎﻻﺣِﺘﺠﺎﺏ ﻣﻨﻪ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ‬ ‫ﺼ ‪‬ﺢ ﺃﺻ ﹰ‬ ‫‪$‬ﻫﻮ ﻟﻚ ﻋﺒﺪ‪ ،#‬ﻓﺮﻭﺍﻳﺔ ﺑﺎﻃﻠﺔ ﻻ ‪‬ﺗ ِ‬ ‫ﻁ ﳌﻜﺎﻥ ﺍﻟﺸﺒﻬﺔ ﺍﻟﱴ ﺃﻭﺭﺛﻬﺎ ﺍﻟﺸ‪‬ﺒ ‪‬ﻪ ﺍﻟ‪‬ﺒﻴ‪ ‬ﻦ ﺑﻌ‪‬ﺘﺒﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳﻜﻮ ﹶﻥ ﻋﻠﻰ ﻃﺮﻳ ِﻖ ﺍﻻﺣﺘﻴﺎ ِ‬ ‫ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﺸ‪‬ﺒ ‪‬ﻬ‪‬ﻴ ِﻦ ﻭﺇﻋﻤﺎ ﹰﻻ ﻟﻠﺪﻟﻴﻠﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻔِﺮﺍﺵ ﺩﻟﻴ ﹸﻞ ﳊﻮﻕ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﺸﺒﻪ ﺑﻐﲑ ﺻﺎﺣﺒﻪ‬ ‫ﺩﻟﻴ ﹸﻞ ﻧﻔﻴﻪ‪ ،‬ﻓﺄﻋﻤﻞ ﺃﻣ ‪‬ﺮ ﺍﻟﻔﺮﺍﺵ ﺑﺎﻟﻨﺴﺒﺔ ﺇِﱃ ﺍﳌﺪ‪‬ﻋﻰ ﻟﻘﻮﺗﻪ‪ ،‬ﻭﺃﻋﻤﻞ ﺍﻟﺸ‪‬ﺒﻪ ﺑﻌ‪‬ﺘﺒﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ‬ ‫ﺛﺒﻮﺕ ﺍﶈﺮﻣﻴﺔ ﺑﻴﻨﻪ ﻭﺑ‪‬ﲔ ﺳﻮﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﺣﺴﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺑﻴﻨﻬﺎ‪ ،‬ﻭﺃﻭﺿﺤﻬﺎ‪ ،‬ﻭﻻ ﳝﻨﻊ‬ ‫ﺐ ﻣﻨﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻮﻟﺪ ﰲ‬ ‫ﺐ ﻣِﻦ ﻭﺟﻪ ﺩﻭ ﹶﻥ ﻭﺟﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺰﺍﱏ ﻳﺜﺒ‪‬ﺖ ﺍﻟﻨﺴ ‪‬‬ ‫ﺕ ﺍﻟﻨﺴ ِ‬ ‫ﺛﺒﻮ ‪‬‬ ‫ﺾ ﺃﺣﻜﺎﻡ‬ ‫ﺙ ﻭﺍﻟﻨﻔﻘ ِﺔ ﻭﺍﻟﻮِﻻﻳﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺪ ﻳﺘﺨﻠﱠﻒ ﺑﻌ ‪‬‬ ‫ﺍﻟﺘﺤﺮﱘ ﻭﺍﻟﺒﻌﻀﻴﺔ ﺩﻭﻥ ﺍﳌﲑﺍ ِ‬ ‫ﲔ‬ ‫ﺍﻟﻨﺴﺐ ﻋﻨﻪ ﻣﻊ ﺛﺒﻮﺗﻪ ﳌﺎﻧﻊ‪ ،‬ﻭﻫﺬﺍ ﻛﺜ ‪‬ﲑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﻔﻜﺮ ﻣِﻦ ﲣﻠﱡﻒ ﺍﶈﺮﻣﻴﺔ ﺑ ‪‬‬ ‫ﺾ ﺍﻟﻔﻘﻪ؟ ﻭﻗﺪ ﻋﻠﻢ ‪‬ﺬﺍ ﻣﻌﲎ‬ ‫ﲔ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﳌﺎﻧﻊ ﺍﻟﺸﺒﻪ ﺑﻌﺘﺒﺔ‪ ،‬ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﳏ ‪‬‬ ‫ﺳﻮﺩﺓ ﻭﺑ ‪‬‬ ‫ﺼﺢ‪ ،‬ﻭﻗﺪ ﺿﻌﻔﻬﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ‬ ‫ﻚ ﺑﺄﺥ‪ ،#‬ﻟﻮ ﺻﺤﺖ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻣﻊ ﺃ‪‬ﺎ ﻻ ﺗ ِ‬ ‫ﻗﻮﻟﻪ‪$ :‬ﻟﻴﺲ ﻟ ِ‬ ‫ﻑ ﻛﻼﻡ‬ ‫ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻻ ﻧ‪‬ﺒﺎﱃ ﺑﺼﺤﺘﻬﺎ ﻣﻊ ﻗﻮﻟﻪ ﻟﻌﺒﺪ‪$ :‬ﻫ‪‬ﻮ ﹶﺃﺧ‪‬ﻮ ‪‬ﻙ‪ ،#‬ﻭﺇﺫﺍ ﲨﻌﺖ ﺃﻃﺮﺍ ‪‬‬ ‫ﺍﻟﻨﱮ ج‪ ،‬ﻭﻗﺮﻧﺖ ﻗﻮﻟﻪ‪$ :‬ﻫﻮ ﺃﺧﻮﻙ‪ ،#‬ﺑﻘﻮﻟﻪ‪$ :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠ ‪‬ﺮ‪ ،#‬ﺗﺒﻴ‪‬ﻦ 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 ﻭ‪‬ﺎﺭﹰﺍ‬ ‫ﺑﻴﻨ‪‬ﻬﺎ ﻭﺑﲔ ﺍﻟﺰﻭﺝ ﺑﻌﺪ ﺍﳌﺸﺮﻗﲔ‪ ،‬ﻭﻻ ﳚﻌﻠﻮ ﹶﻥ ‪‬ﺳ ‪‬ﺮ‪‬ﻳﺘ‪‬ﻪ ﺍﻟﱴ ﻳﺘﻜﺮ‪‬ﺭ ﺍﺳﺘﻔﺮﺍﺷ‪‬ﻪ 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 ﻋﻘﻴﺒ‪‬ﻪ ﰲ ﺍ‪‬ﻠﺲ‪،‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﺍﻣﺮﺃﺗ‪‬ﻪ ﺑﻮﻟﺪ‪ ،‬ﻓﺄﻧﻜﺮﻩ ﺃﻧﻪ ﻳﻨﺘﻔﻰ ﻋﻨﻪ ﺑﻐﲑ ﻟﻌﺎﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ‪‬ﺢ‬ ‫ﺝ ﻭﱂ ‪‬ﻳ‪‬ﺒ ِﻦ ‪‬ﺮﺩ ﺇﻣﻜﺎﻥ‬ ‫ﺍ‪‬ﺰﻭﻡ 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 ِﻋﺪ‪‬ﻩ 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 ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ ﺃ‪‬ﺎ ﺇﳕﺎ ﺗ‪‬ﺮﺍﺩ 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 ﻭﺻﺪ‪‬ﻗﻮﻩ‪ ،‬ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺇﻻ ﱂ ﻳﹾﺜ‪‬ﺒ ‪‬‬ ‫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 ﻣ‪‬ﻦ ﺣﺎﺯ ﺍﳌﺎ ﹶﻝ ﻳﺜﺒ‪‬ﺖ‬ ‫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 ‪‬‬ ‫ﻗﺎﻣ‪‬ﻮﺍ ﻣﻘﺎ ‪‬ﻡ ﺍﳌﻴﺖ‪ ،‬ﻭﺣﻠﱡﻮﺍ ﳏﻠﱠﻪ‪ .‬ﻭﺃﻭﺭﺩ ﺑﻌ ‪‬‬ ‫ﺍﻟﻮﺭﺛﺔ ﻋﻠﻰ ﺇﳊﺎﻕ ﺍﻟﻨﺴﺐ ﻳ‪‬ﹾﺜِﺒﺖ‪ ‬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 ﺍﻋﺘﱪﺗ‪‬ﻢ 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 ﺃﺧﺘ‪‬ﻪ‪ ،‬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 ‫ﻭﺇﻗﺮﺍﺭ‪‬ﻫﺎ ﻭﺳﻜﻮﺗ‪‬ﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﺘﻌﺪﻯ ﺣﻜﻤ‪‬ﻪ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻠﻮﺗﻪ ‪‬ﺎ‪ ،‬ﻭﺑﺮﺅﻳﺘﻪ ﺇﻳﺎﻫﺎ‬ ‫ﻭﺻﲑﻭﺭﺗﻪ ﺃﺧﹰﺎ ﳍﺎ ﺗﺼﺪﻳ ‪‬ﻖ ﻷﺧﻴﻬﺎ ‪‬ﻋ‪‬ﺒﺪٍ‪ ،‬ﻭﺇﻗﺮﺍ ‪‬ﺭ ﲟﺎ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻟﺒﺎﺩﺭﺕ ﺇﱃ ﺍﻹﻧﻜﺎﺭ‬ ‫ﺼ ‪‬ﺪ ‪‬ﺭ ﻣﻨﻬﺎ‬ ‫ﻭﺍﻟﺘﻜﺬﻳﺐِ‪ ،‬ﻓﺠﺮﻯ ﺭِﺿﺎﻫﺎ ﻭﺇﻗﺮﺍﺭ‪‬ﻫﺎ ﳎﺮﻯ ﺗﺼﺪِﻳﻘﻬﺎ‪ ،‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺐ ﻣﻦ ﻟﻮ‬ ‫ﺥ ﺃﻭ ﺍﳉ ‪‬ﺪ ﺃﻭ ﻏﲑ‪‬ﳘﺎ ﻧﺴ ‪‬‬ ‫ﺗﺼﺪﻳ ‪‬ﻖ ﺻﺮﻳﺢ‪ ،‬ﻓﺎﻟﻮﺍﻗﻌﺔ ﻭﺍﻗﻌ ﹸﺔ ﻋﲔ‪ ،‬ﻭﻣﱴ ﺍﺳﺘﻠﺤﻖ ﺍﻷ ‪‬‬ ‫ﺾ‬ ‫ﻕ ﻣﻘﺘ ٍ‬ ‫ﺙ ﻣﻨﺎﺯﻉ‪ ،‬ﻓﺎﻻﺳﺘﻠﺤﺎ ‪‬‬ ‫ﺃﻗﱠﺮ ﺑﻪ ﻣﻮﺭﺛﻬﻢ ﳊﻘﻪ‪ ،‬ﺛﺒﺖ ﻧﺴﺒ‪‬ﻪ 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 ﺣﻜﻤ‪‬ﻪ‪ .‬ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﺃﻣﺮ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺇﻗﺮﺍ ‪‬ﺭ ﻣﻦ ﺣﺎﺯ‬ ‫ﻣﺎِﻧ ‪‬ﻊ ﻣﻦ ﺍﻗﺘﻀﺎﺋﻪ‪ ،‬ﺗﺮ‪‬ﺗ ‪‬‬ ‫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 ﺗ‪‬ﺸﺘﺮﻁ ﻋﺪﺍﻟﺔ ﺍﳌﺴﺘﻠﺤﻖ‪ ،‬ﺑﻞ‬ ‫ﻓﻤﺬﻫ ‪‬‬ ‫ﺼ ‪‬ﺢ ﺫﻟﻚ ﻣِﻦ ﺍﻟﻔﺎﺳﻖ ﻭﺍﻟ ‪‬ﺪﻳ‪‬ﻦ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﳌﺎﻟﻜﻴﺔ‪ :‬ﻫﻮ ﺇﻗﺮﺍ ‪‬ﺭ ﺷﻬﺎﺩﺓ‪،‬‬ ‫ﻭﻻ ﺇﺳﻼﻣ‪‬ﻪ‪ ،‬ﺑﻞ ‪‬ﻳ ِ‬ ‫ﻓﺘﻌﺘ ‪‬ﱪ ﻓﻴﻪ ﺃﻫﻠﻴ ﹸﺔ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻘﺼﺎﺭ ﻋﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻮﺭﺛﺔ ﺇﺫﺍ ﺃﻗﺮ‪‬ﻭﺍ‬ ‫ﺑﺎﻟﻨﺴﺐ‪ ،‬ﳊﻖ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻋﺪﻭﻻﹰ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺧﻼﻓﹸﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺑﺄﻥ ﻳﺸﻬﺪ ﺷﺎﻫِﺪﺍ ِﻥ ﺃﻧ‪‬ﻪ ﺍﺑﻨﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻣِﻦ ﺯﻭﺟﺘِﻪ ﺃﻭ‬ ‫ﺃﻣﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺷﻬﺪ ﺑﺬﻟﻚ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺇﻧﻜﺎﺭ ﺑﻘﻴﺘﻬﻢ ﻭﺛﺒﺖ ﻧﺴﺒﺔ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻌﺮﻑ ﰲ ﺫﻟﻚ ﻧﺰﺍﻉ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﺎﻓﺔ‪ ،‬ﺣﻜﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﻀﺎﺅ‪‬ﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺎﻓﺔ ﻭﺇﳊﺎﻕ ﺍﻟﻨﺴﺐ ‪‬ﺎ‪.‬‬ ‫ﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺩﺧﻞ ﻋﻠ ‪‬ﻰ‬ ‫ﺠﺰ‪‬ﺯﹰﺍ‬ ‫ﻯ ﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫ﻕ ﺃﺳﺎﺭﻳ ‪‬ﺮ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﺕ ﻳﻮ ٍﻡ ﻣﺴﺮﻭﺭﹰﺍ ‪‬ﺗ‪‬ﺒ ‪‬ﺮ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﺍ ‪‬‬ ‫ﺍ ﹸﳌ ‪‬ﺪِﻟﺠِﻰ ‪‬ﻧﻈﹶﺮ ﺁﻧﻔﹰﺎ ﺇِﱃ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺣ‪‬ﺎ ِﺭﹶﺛ ﹶﺔ ﻭﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﹶﻗﻄِﻴ ﹶﻔ ﹲﺔ ﹶﻗ ‪‬ﺪ ﹶﻏ ﱠﻄﻴ‪‬ﺎ ‪‬ﺭﺅ‪‬ﻭ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ‬ ‫ﱮ ج ﺑﻘﻮﻝ‬ ‫ﺴﺮ‪ ‬ﺍﻟﻨ ‪‬‬ ‫ﺾ‪ ،(١)#‬ﹶﻓ ‪‬‬ ‫ﻀﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫ﺕ ﹶﺃ ﹾﻗﺪ‪‬ﺍﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻓﻘﺎﻝ‪ِ :‬ﺇﻧ‪‬ﺎ ﻫ ِﺬ ِﻩ ﺍ َﻷ ﹾﻗﺪ‪‬ﺍ ‪‬ﻡ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﻭ‪‬ﺑ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﻘﺎﺋﻒ ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﹸﻨﺎ ِﺯﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺃﹶﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻟﻜﻬﺎﻧﺔ ﻭﳓﻮﻫﺎ ﳌﺎ ‪‬ﺳﺮ‪ ‬ﺎ‪،‬‬ ‫ﺻﺪ‪‬ﻕ ﻛﺎﻫﻨﹰﺎ‪ .‬ﻗﺎﻝ‬ ‫ﺐ ِﺑﻬ‪‬ﺎ‪ ،‬ﻭﻟﻜﺎﻧﺖ ﲟﱰﻟﺔ ﺍﻟﻜﹶﻬﺎﻧﺔ‪ .‬ﻭﻗﺪ ﺻ ‪‬ﺢ ﻋﻨﻪ ﻭﻋﻴ ‪‬ﺪ ﻣ‪‬ﻦ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﻭﻻ ﺃﹸ ‪‬ﻋ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦٩/٧‬‬


‫‪٢٨٥‬‬ ‫ﻑ‬ ‫ﱮ ج ﺃﺛﺒﺘﻪ ﻋِﻠﻤﺎﹰ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﻨﻜِﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺧﻄﺄ ﻷﻧﻜﺮﻩ‪ ،‬ﻷﻥ ﰲ ﺫﻟﻚ ﻗﺬ ‪‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻭﺍﻟﻨ ‪‬‬ ‫ﺍﶈﺼ‪‬ﻨﺎﺕِ‪ ،‬ﻭﻧﻔ ‪‬ﻰ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﱮ ج ﻗﺪ ﺻﺮ‪‬ﺡ 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 ﺍﻷ‪‬ﻳﻤ‪‬ﺎ ﹸﻥ‬ ‫ﻟﺸﺮﻳﻚ ﺑﻦ ‪‬ﺳﺤ‪‬ﻤﺎﺀ‪ ،#‬ﻓﻠﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﻋﻠﻰ ‪‬ﺷ‪‬ﺒ ِﻪ ﺍﻟﺬﻯ ﺭ‪ِ ‬ﻣ‪‬ﻴ ‪‬‬ ‫ﻒ ﻳﺘﺒ ‪‬ﻊ ﺃﹶﺛ ‪‬ﺮ‬ ‫ﲔ ﺍﻟﻘﺎﻓﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎِﺋ ‪‬‬ ‫ﹶﻟﻜﹶﺎ ﹶﻥ ﻟِﻰ ‪‬ﻭﹶﻟﻬ‪‬ﺎ ‪‬ﺷ ﹾﺄ ﹲﻥ‪ (١)#‬ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺍﻋﺘﺒﺎﺭ ﻟﻠﺸﺒﻪ ﻭﻫﻮ ﻋ ‪‬‬ ‫ﺼﻞﹸ‪ ،‬ﻓﻴﺤﻜﻢ ﺑﻪ ﻟﺼﺎﺣﺐ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﻨﱮ ج ﺍﻟﺸﺒﻪ ﻭﺑﻴ‪‬ﻦ‬ ‫ﺍﻟﺸﺒﻪ‪ ،‬ﻭﻳﻨﻈ ‪‬ﺮ ﺇﱃ ﻣﻦ ﻳ‪‬ﺘ ِ‬ ‫ﺳﺒﺒﻪ‪ ،‬ﻭﳍﺬﺍ ﳌﺎ ﻗﺎﻟﺖ ﻟﻪ ﺃﻡ‪ ‬ﺳﻠﻤﺔ‪ :‬ﺃﻭ ﲢﺘﻠﻢ ﺍﳌﺮﺃﺓ‪ ،‬ﻓﻘﺎﻝ‪ِ $ :‬ﻣ ‪‬ﻢ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟﺸ‪‬ﺒ ‪‬ﻪ‪.(٢)#‬‬ ‫ﻭﺃﺧﱪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻥ ﻣﺎﺀ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﺇﺫﺍ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ﻣﺎ َﺀ ﺍﳌﺮﺃﺓ‪ ،‬ﻛﺎﻥ ﺍﻟﺸ‪‬ﺒ ‪‬ﻪ ﹶﻟﻪ‪ ،‬ﻭﺇِﺫﺍ‬ ‫‪‬ﺳ‪‬ﺒ ‪‬ﻖ ‪‬ﻣﺄﹸﻭﻫ‪‬ﺎ ﻣ‪‬ﺎ َﺀﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﺸ‪‬ﺒ ‪‬ﻪ ﹶﻟﻬ‪‬ﺎ‪ .(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 ِﺷﺪ‪‬ﻭ ﹶﻥ ﰲ ﺍﳊﹸﻜﻢ ﺑﺎﻟﻘﹶﺎﻓﻪ‪.‬‬ ‫ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪،‬‬ ‫ﻋﻦ ﻋﻤﺮ ﰲ ﺍﻣﺮﺃﺓ ﻭ‪‬ﻃﺌﻬ‪‬ﺎ ﺭﺟﻼ ِﻥ ﰲ ﻃﻬﺮٍ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﺎﺋﻒ‪ ،‬ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﺠﻌﻠﹶﻪ‬ ‫ﺑﻴﻨﻬﻤﺎ)‪.(٤‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﻭﻋﻠﻰ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺍﺑﻨ‪‬ﻬﻤﺎ‪ ،‬ﻭﳘﺎ ﺍﺑﻮﺍﻩ ﻳﺮﺛﺎﻧﻪ‪ ،‬ﺫﻛﺮﻩ ﺳﻌﻴﺪ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﰲ ﺭﺟﻠﲔ ﺍﺷﺘﺮﻛﺎ ﰲ ﻃﹸ ‪‬ﻬ ِﺮ ﺍﻣﺮﺃ ٍﺓ‬ ‫ﺕ ﻏﹸﻼﻣﹰﺎ ﻳ‪‬ﺸﺒﻬﻬﻤﺎ‪ ،‬ﻓﺮ‪ِ‬ﻓ ‪‬ﻊ ﺫﻟﻚ ﺇﱃ ﻋﻤ ‪‬ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺪﻋﺎ ﺍﻟﻘﺎﻓﺔ‬ ‫ﻓﺤﻤﻠﺖ‪ ،‬ﻓﻮﹶﻟ ‪‬ﺪ ‪‬‬ ‫ﻓﻨﻈﺮ‪‬ﻭﺍ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﺮﺍﻩ ‪‬ﻳﺸِﺒﻬ‪‬ﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻓﺄﳊﻘﻪ ‪‬ﻤﺎ‪ ،‬ﻭﺟ ‪‬ﻌﻠﹶﻪ ﻳ‪‬ﺮﺛﹸﻬﻤﺎ ﻭﻳﺮﺛﺎﻧﻪ‪.‬‬ ‫ﻭﻻ ﻳ‪ ‬ﻌ ‪‬ﺮﻑ‪ ‬ﻗﻂﱡ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ‪‬ﻣ ‪‬ﻦ ﺧﺎﻟﻒ ﻋﻤﺮ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ‬ ‫ﺣﻜﻢ ﻋﻤﺮ ‪‬ﺬﺍ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﲝ‪‬ﻀﺮﺗﻪ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻠﻢ ‪‬ﻳ‪‬ﻨ ِ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 ﻭﺍﻟﺮ‪‬ﺟﻞِ‪ ،‬ﻭﺍ ﹸ‬ ‫ﳎﺮ‪‬ﺩ ﺍﻟﺸ‪‬ﺒﻪ ﻭﺍﻟﻈﻦ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸ‪‬ﺒﻪ ﻗﺪ ﻳ‪‬ﻮﺟﺪ ﻣﻦ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻭﻳﻨﺘﻔﻰ ﻋﻦ‬ ‫ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﺫﻛﺮﺗ‪‬ﻢ ﻗِﺼﺔ ﺃﺳﺎﻣﺔ ﻭﺯﻳﺪ‪ ،‬ﻭﻧﺴﻴﺘ‪‬ﻢ ﻗِﺼ ﹶﺔ ﺍﻟﺬﻯ ﻭﻟﺪﺕ ﺍﻣﺮﺃﺗ‪‬ﻪ ﻏﻼﻣﹰﺎ ﺃﺳﻮﺩ‬ ‫ﻳ‪‬ﺨﺎِﻟﻒ‪ ‬ﻟﻮﻧ‪‬ﻬﻤﺎ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻤﻜﻨﻪ ﺍﻟﻨﱮ ج ﻣﻦ ﻧﻔﻴﻪ‪ ،‬ﻭﻻ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﻟﻠﺸﺒﻪ ﻭﻻ ﻟِﻌﺪﻣﻪ ﺃﺛﺮﺍﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻟﻠِﺸﺒﻪ ﺃﺛﺮ‪ ،‬ﻻﻛﺘﻔﻰ ﺑﻪ ﰲ ﻭ‪‬ﻟ ِﺪ ﺍﳌﻼﻋﻨﺔ‪ ،‬ﻭﱂ ﳛﺘﺞ ﺇﱃ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻭﻟﻜﺎﻥ ﻳﻨﺘ ِﻈ ‪‬ﺮ ﻭﻻﺩﺗﻪ‪ ،‬ﰒ‬ ‫ﺼ ‪‬ﺢ ﻧﻔﻴ‪‬ﻪ ﻣﻊ ﻭﺟﻮ ِﺩ ﺍﻟﺸﺒﻪ‬ ‫ﻳ‪‬ﻠﺤﻖ 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 ﺃﹸﻣﻴ‪‬ﺔ‪ ،#‬ﻭﻫﺬﺍ ﻗﺎﻟﻪ‬ ‫ﺼﺮ‪‬ﻭﻫﺎ ﻓﺈﻥ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﱮ ج ﻗﺎﻝ‪$ :‬ﹶﺃ‪‬ﺑ ِ‬ ‫ﺖ ﻧﺴﺒ‪‬ﻪ ﻣﻨﻪ‪،‬‬ ‫ﺑﻌﺪ ﺍﻟﻠﱢﻌﺎﻥ ﻭﻧﻔﻰ ﺍﻟﻨﺴﺐ ﻋﻨﻪ ﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﻟﻮ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﺸﺒﻪ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﱂ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬ ‫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 ﻭﺭﺳ‪‬ﻮﻟﹸﻪ ﰲ ﺃﻧﻪ ﺍﺑﻨ‪‬ﻪ‪ ،‬ﻓﻠﻤﺎ ﺷﻬﺪ‬ ‫ﻒ ﻭﺍﻓﻘﺖ ﺷﻬﺎﺩﺗ‪‬ﻪ 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 ،‬ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﺍﻋﺘﱪﺕ ﻓﻴﻪ‬ ‫ﺍﻟﺸﺒﻪ ﺑﻨﺴﺐ ﺛﺎﺑﺖ ﺑﻐﲑ ﺍﻟﻘﺎﻓﺔ‪ ،‬ﻭﳓﻦ ﻻ ﻧ‪‬ﻨﻜ ‪‬ﺮ ﺫﻟﻚ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺣﻜﻢ ﻋﻤﺮ ﻭﻋﻠﻰ‪ ،‬ﻓﻘﺪ‬ ‫ﻒ ﻋﻠﻰ ﻋﻤﺮ‪ ،‬ﻓﺮ‪‬ﻭﻯ ﻋﻨﻪ ﻣﺎ ﺫﻛﺮﺗ‪‬ﻢ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﻋﻨﻪ ﺃﻥ ﺍﻟﻘﺎﺋﻒ ﳌﺎ ﻗﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﺍﺷﺘﺮﻛﺎ‬ ‫ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫)‪(١‬‬ ‫ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﻭ‪‬ﺍ ِﻝ ﺃﻳ‪‬ﻬﻤﺎ ﺷﺌﺖ ‪ .‬ﻓﻠﻢ ﻳﻌﺘﱪ ﻗﻮ ﹶﻝ ﺍﻟﻘﺎﺋﻒ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺑﺎﻟﺸﺒﻪ‪ ،‬ﻭﻟﻮ ﺃﻗﺮ ﺃﺣ ‪‬ﺪ ﺍﻟﻮﺭﺛﺔ ﺑﺄﺥ‪ ،‬ﻭﺃﻧﻜﺮﻩ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻭﺍﻟﺸ‪‬ﺒ ‪‬ﻪ‬ ‫ﺴﺐ‪‬؟‪.‬‬ ‫ﺖ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺐ ﺑﻪ‪ ،‬ﻭﻗﻠﹸﺘﻢ‪ :‬ﺇﻥ ﱂ ﺗﺘﻔﻖ ﺍﻟﻮﺭﺛﺔ ﻋﻠﻰ ﺍﻹﻗﺮﺍ ِﺭ ﺑﻪ ﱂ ﻳﺜ‪‬ﺒ ِ‬ ‫ﻣﻮﺟﻮﺩ‪ ،‬ﱂ ﺗ‪‬ﺜِﺒﺘ‪‬ﻮ ﺍﻟﻨﺴ ‪‬‬ ‫ﻗﺎﻝ ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ‪ :‬ﻣِﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻮ ﹶﻝ ﺑﺎﻟﻘﺎﻓﺔ‪ ،‬ﻭﳚﻌﻠﹶﻬﺎ ﻣِﻦ ﺑﺎﺏ‬ ‫ﺤﻖ‪ ‬ﻭﻟ ‪‬ﺪ ﺍﳌﺸﺮﻗﻰ ﲟﻦ ﰲ ﺃﻗﺼﻰ ﺍﳌﻐﺮﺏ‪ ،‬ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄ‪‬ﻤﺎ 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 ﻳ‪‬ﻨﻜﺮ 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 ﺍﻣﺮﺃﺗ‪‬ﻪ ﻏﻼﻣﹰﺎ ﺃﺳﻮﺩ‪ ،‬ﻓﻬﻮ ﺣﺠ ﹲﺔ ﻋﻠﻴﻜﻢ‪ ،‬ﻷ‪‬ﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬ ‫ﺱ ﺍﻋﺘﺒﺎ ‪‬ﺭ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﺃﻥ ﺧﻼﻓﹶﻪ ﻳ‪‬ﻮﺟﺐ 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 ﻳ‪‬ﻌﺎﺭ‪‬ﺽ ﺑﻘﺎﻓﺔ ﻭﻻ ‪‬ﺷ‪‬ﺒﻪِ‪ ،‬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 ﻳ‪‬ﻌﺎﺭﺿﻪ‪،‬‬ ‫ﺐ‬ ‫ﺕ ﻧﺴ ِ‬ ‫ﻛﺎﻟﺒﻴﻨﺔ ﺗ‪‬ﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻴﺪ ﻭﺍﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﻳ‪‬ﻌﻤﻞ ‪‬ﻤﺎ ﻋﻨﺪ ﻋﺪﻣﻬﻤﺎ‪ .‬ﻭﺃﻣﺎ ﺛﺒﻮ ‪‬‬ ‫ﺃﺳﺎﻣﺔ ﻣﻦ ﺯﻳﺪ ﺑﺪﻭﻥ ﺍﻟﻘﻴﺎﻓﺔ‪ ،‬ﻓﻨﺤﻦ ﱂ ﻧ‪‬ﺜﺒﺖ ﻧﺴﺒﻪ ﺑﺎﻟﻘﻴﺎﻓﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﻓ ﹸﺔ ﺩﻟﻴﻞ ﺁﺧﺮ ﻣﻮﺍﻓﻖ‬ ‫ﻟﺪﻟﻴﻞ ﺍﻟﻔِﺮﺍﺵ‪ ،‬ﻓﺴﺮﻭ ‪‬ﺭ ﺍﻟﻨﱮ ج‪ ،‬ﻭﻓﺮﺟ‪‬ﻪ ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﺒﺸﺎﺭ‪‬ﻩ ﻟﺘﻌﺎﺿ‪‬ﺪ ﺃﺩﻟﺔ ﺍﻟﻨﺴﺐ ﻭﺗﻀﺎﻓﺮﻫﺎ‪،‬‬ ‫ﻻ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﻘﻮ ِﻝ ﺍﻟﻘﺎﺋﻒ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﺮﺡ ﺑﻈﻬﻮﺭ ﺃﻋﻼ ِﻡ ﺍﳊﻖ‬ ‫ﱮج‬ ‫ﺡ ‪‬ﺎ ﻭﱂ ﻳ‪‬ﺴﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﻼ ﱂ ‪‬ﻳ ﹾﻔ ‪‬ﺮ ‪‬‬ ‫ﻭﺃﺩﻟﺘﻪ ﻭﺗﻜﺎﺛﺮﻫﺎ‪ ،‬ﻭﻟﻮ ﱂ ﺗﺼﻠﹸ ِﺢ ﺍﻟﻘﻴﺎﻓ ﹸﺔ ﺩﻟﻴ ﹰ‬ ‫ﻳﻘﺮﺡ ﻭﻳ‪‬ﺴﺮ ﺇﺫﺍ ﺗﻌﺎﺿﺪﺕ ﻋﻨﺪﻩ ﺃﺩﻟ ﹸﺔ ﺍﳊﻖ‪ ،‬ﻭﻳ‪‬ﺨﱪ ‪‬ﺎ ﺍﻟﺼﺤﺎﺑﺔﹶ‪ ،‬ﻭﻳ‪‬ﺤﺐ ﺃﻥ ﻳﺴﻤﻌﻮﻫﺎ‬ ‫ﺱ ﺗﺰﺩﺍ ‪‬ﺩ ﺗﺼﺪﻳﻘﹰﺎ ﺑﺎﳊﻖ ﺇﺫﺍ ﺗﻌﺎﺿﺪﺕ ﺃﺩﻟﺘﻪ‪ ،‬ﻭ‪‬ﺗﺴ‪‬ﺮ ﺑﻪ ﻭﺗﻔﺮﺡ‪،‬‬ ‫ﻣﻦ ﺍﳌﺨﱪ ‪‬ﺎ‪ ،‬ﻷﻥ ﺍﻟﻨﻔﻮ ‪‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻄﺮ ﺍﻟﻠﱠﻪ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻬﺬﺍ ﺣﻜﻢ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﺸﺮﻋﺔ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭ‪‬ﻭﻯ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭ‪‬ﺍ ِ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 ﻧﺴﺒ‪‬ﻪ ‪‬ﺮﺩ ﺍﻹﻗﺮﺍﺭ‪،‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻗﺮ ﺃﺣ ‪‬ﺪ ﺍﻟﻮﺭﺛﺔ ﺑﺄﺥ‪ ،‬ﻭﺃﻧﻜﺮﻩ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻓﺈﳕﺎ ﱂ ﻳﺜ‪‬ﺒ ‪‬‬ ‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﺒ ‪‬ﻪ ﻳﺴﺘِﻨﺪ‪ ‬ﺇﻟﻴﻪ ﺍﻟﻘﺎﺋﻒ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻌﺘﱪ ﺇﻧﻜﺎ ‪‬ﺭ ﺍﻟﺒﺎﻗﲔ‪ ،‬ﻭﳓﻦ ﻻ ﻧﻘﺼ‪‬ﺮ‬ ‫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 ﺗ‪‬ﻠﺤﻘﻮﻧﻪ ﺇﻻ ﺑﻮﺍﺣﺪٍ‪ ،‬ﻭﺇﺫﺍ ﺃﳊﻘﺘﻤ‪‬ﻮﻩ ﺑﺄﺑﻮﻳﻦ‪ ،‬ﻓﻬﻞ ﳜﺘ ‪‬‬ ‫ﺑﺄﺑﻮﻳﻦ‪ ،‬ﻫﻞ ﺗ‪‬ﻠ ِ‬ ‫ﺫﻟﻚ ﺑﺎﺛﻨﲔ‪ ،‬ﺃﻡ ﻳﻠﺤ ‪‬ﻖ ‪‬ﻢ ﻭﺇﻥ ﻛﺜﺮﻭﺍ‪ ،‬ﻭﻫﻞ ﺣ‪‬ﻜ ‪‬ﻢ ﺍﻻﺛﻨﲔ ﰲ ﺫﻟﻚ ﺣﻜﻢ ﺍﻷﺑﻮﻳﻦ ﺃﻡ ﻣﺎﺫﺍ‬ ‫ﺣ‪‬ﻜﻤﻬﻤﺎ؟‬ ‫ﻗﻴﻞ‪ :‬ﻫﺬﻩ ﻣﺴﺎﺋﻞ ﻓﻴﻬﺎ ﻧﺰﺍﻉ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ :‬ﻻ ﻳ‪‬ﻠﺤﻖ‬ ‫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 ﻳ‪‬ﻠﺤﻖ‬ ‫ﺑﺜﻼﺛﺔ‪ ،‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻐﲎ‪ :‬ﻭﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺃﻧﻪ ﻳ‪‬ﻠﺤﻖ 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 ﻳ‪‬ﻠﺤﻘﻪ ﺑﺎﳌﺪ‪‬ﻋﲔ ﻭﺇﻥ ﻛﺜﺮﻭﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ‪ :‬ﳚﺐ ﺃﻥ ﻻ ﻳ‪‬ﻠﺤﻖ ﺑﺄﻛﺜﺮ‬ ‫ﻣﻦ ﺛﻼﺛﺔ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺎﻣﺪ‪ :‬ﻻ ﻳ‪‬ﻠﺤﻖ ﺑﺄﻛﺜ ‪‬ﺮ ﻣﻦ ﺍﺛﻨﲔ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﻮ ﹸﻝ ﺃﰉ ﻳﻮﺳﻒ‪ ،‬ﻓﻤﻦ ﱂ ﻳ‪‬ﻠﺤﻘﻪ ﺑﺄﻛﺜ ‪‬ﺮ ﻣﻦ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺃﺟﺮﻯ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋﺎﺩﺗﻪ ﺃﻥ‬ ‫ﻟﻠﻮﻟﺪ ﺃﺑﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺃﻣﹰﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻓﻼ ﹸﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻭﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻧﻪ ﻓﻘﻂ‪.‬‬ ‫ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻚ ﻣﻨﻜﺮﺍﹰ‪ ،‬ﻭﻋ‪‬ﺪ ﻗﺬﻓﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﺇﳕﺎ ﻳ‪‬ﻘﺎﻝ ﻳﻮ ‪‬ﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﺃﻳﻦ ﹸﻓﻼﻥ ﺑﻦ ﻓﻼﻥ؟ ﻭﻫﺬﻩ ﹶﻏ ‪‬ﺪ ‪‬ﺭﺓﹸ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ‪ ،‬ﻭﱂ ﻳ‪‬ﻌﻬﺪ 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 ،‬ﻓﻴ‪‬ﻘﺘﺼﺮ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ‪ :‬ﻻ ﻳﺘﻌﺪﻯ ﺑﻪ ﺛﻼﺛﺔ‪ ،‬ﻷﻥ‬ ‫ﺃﲪﺪ ﺇﳕﺎ ﻧﺺ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻻ ﻳ‪‬ﻠﺤﻖ 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 ﻳ‪‬ﻠﺤﻖ ‪‬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 َﻷﺑ‪‬ﻮ‪‬ﻳﻦِ‪ ،‬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 ﺗ‪‬ﻮﺑﻊ ﻭﻃﺆﻫﺎ‪ ،‬ﺟﺎﺀ ﺍﻟﻮﻟﺪ‬ ‫ﺏ ﺇﺫﺍ ﲪﻠﺖ ﺃﻥ ﻻ‬ ‫ﺽ ﺫﻟﻚ ﻣﺎﻧﻊ‪ ،‬ﻭﳍﺬﺍ ﺃﳍﻢ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﺍﻟﺪﻭﺍ ‪‬‬ ‫ﻋﺒﻞ ﺍﳉﺴﻢ ﻣﺎ ﱂ ﻳ‪‬ﻌﺎ ِﺭ ‪‬‬ ‫ﺗ‪‬ﻤ ﱢﻜ ‪‬ﻦ ﺍﻟﻔﺤ ﹶﻞ ﺃﻥ ﻳﱰ ‪‬ﻭ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ‪‬ﺗ‪‬ﻨ ِﻔﺮ‪ ‬ﻋﻨﻪ ﹸﻛ ﱠﻞ ﺍﻟ‪‬ﻨﻔﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺇﻥ ﺍﻟﻮﻁﺀ‬ ‫ﱮ ج ﺑﺴﻘﻰ ﺍﻟﺰﺭﻉ‪ ،‬ﻭﻣﻌﻠﻮ ‪‬ﻡ ﺃﻥ ﺳﻘﻴ‪‬ﻪ‬ ‫ﺍﻟﺜﺎﱏ ﻳﺰﻳﺪ ﰲ ﲰﻊ ﺍﻟﻮﻟﺪ ﻭﺑﺼﺮﻩ‪ ،‬ﻭﻗﺪ ﺷﺒ‪‬ﻬﻪ 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 ﻫ‪‬ﻨﺎﻙ ﻳ‪‬ﻌﺎﺭﺿﻪ‪ ،‬ﻫﻞ ﻳﻠﺤﻘﹸﻪ ﻧﺴﺒ‪‬ﻪ‪ ،‬ﻭﻳﺜﺒ ‪‬‬ ‫ﺃﺣﻜﺎ ‪‬ﻡ ﺍﻟﻨﺴﺐ؟‬ ‫ﺐ‬ ‫ﻗﻴﻞ‪ :‬ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺟﻠﻴﻠﺔ ﺍﺧﺘﻠﻒ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﺬﻫ ‪‬‬ ‫ﺇﱃ ﺃﻥ ﺍﳌﻮﻟﻮ ‪‬ﺩ ﻣِﻦ ﺍﻟﺰ‪‬ﱏ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻮﻟﻮﺩﹰﺍ ﻋﻠﻰ ﻓﺮﺍﺵ ﻳﺪ‪‬ﻋﻴﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺍﺩﻋﺎﻩ ﺍﻟﺰﺍﱏ‪،‬‬ ‫ﳊ ‪‬ﻖ ﺑﻪ‪ ،‬ﻭﺃﻭ‪‬ﻝ ﻗﻮﻝ ﺍﻟﻨﱮ ج‪$ :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،#‬ﻋﻠﻰ ﺃﻧﻪ ﺣﻜﻢ ﺑﺬﻟﻚ ﻋﻨﺪ ﺗﻨﺎﺯ‪‬ﻉ ﺍﻟﺰﺍﱏ‬ ‫ﺃﹸ ِ‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺇﺳﺤﺎﻕ‬ ‫ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﰲ ﺭﺟﻞ ﺯﱏ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻓﻮﻟﺪﺕ ﻭﻟﺪﺍﹰ‪ ،‬ﻓﺎﺩ‪‬ﻋﻰ ﻭﻟﺪ‪‬ﻫﺎ ﻓﻘﺎﻝ‪ :‬ﻳ‪‬ﺠﻠﺪ ﻭﻳﻠﺰﻣ‪‬ﻪ ﺍﻟﻮﻟﺪ‪،‬‬ ‫ﺐ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺳﻠﻴﻤﺎ ﹶﻥ ﺑﻦ ﻳﺴﺎﺭ ﺫﻛﺮ ﻋﻨﻬﻤﺎ ﺃ‪‬ﻤﺎ ﻗﺎﻻ‪ :‬ﺃ‪‬ﻳﻤﺎ ﺭﺟﻞ ﺃﺗﻰ‬ ‫ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﻉ ﺫﻟﻚ ﺍﻟﻐﻼ ‪‬ﻡ ﺃﺣﺪ‪ ،‬ﻓﻬﻮ ﺍﺑﻨ‪‬ﻪ‪ ،‬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 ‫ﻛﻮ‪‬ﺎ ﺯﻧﺖ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺍﻟﻮﻟ ‪‬ﺪ ﻣِﻦ ﻣﺎﺀ ﺍﻟﺰﺍﻧﻴﲔ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ‪ ،‬ﻭﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺍﺑﻨﻬ‪‬ﻤﺎ‪ ،‬ﻓﻤﺎ ﺍﳌﺎِﻧﻊ‪ ‬ﻣِﻦ ﳊﻮﻗﻪ ﺑﺎﻷﺏ ﺇﺫﺍ ﱂ ﻳ ‪‬ﺪ ِﻋ ِﻪ ﻏﲑ‪‬ﻩ؟ ﻓﻬﺬﺍ ﳏ ‪‬‬ ‫)‪(١‬‬ ‫ﺟﺮﻳﺞ ﻟﻠﻐﻼﻡ ﺍﻟﺬﻯ ﺯﻧﺖ ﺃﻣ‪‬ﻪ ﺑﺎﻟﺮﺍﻋﻰ‪ :‬ﻣﻦ ﺃﺑﻮﻙ ﻳﺎ ﻏﻼﻡ؟ ﻗﺎﻝ‪ :‬ﻓﻼﻥ ﺍﻟﺮﺍﻋﻰ ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺏ‪.‬‬ ‫ﺇﻧﻄﺎﻕ ﻣﻦ ﺍﻟﻠﱠﻪ ﻻ ﻳ‪‬ﻤﻜﻦ ﻓﻴﻪ ﺍﻟﻜﺬ ‪‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣ‪‬ﻜﻢ؟ ﻗﻴﻞ‪ :‬ﻗﺪ ﺭ‪‬ﻭﻯ ﻋﻨﻪ ﻓﻴﻬﺎ‬ ‫ﺣﺪﻳﺜﺎﻥِ‪ ،‬ﳓﻦ ﻧﺬﻛ ‪‬ﺮ ﺷﺄ‪‬ﻤﺎ‪.‬‬ ‫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 ،‬ﻷ‪‬ﻦ 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 ﺃﺻﺎ‪‬ﺎ‪ ،‬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 ﺃﺻﺎ‪‬ﺎ‪ ،‬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 ﻣﻔﻮ‪‬ﺗﺎ 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 ﻭﺗﺸﺒﻴﻬﺎ‪‬ﻢ‪ ،‬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 ‪$‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ :#‬ﻋﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﻦ‬ ‫ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺃﻥ ﺟﺪ‪‬ﻩ ﺃﺳﻠﻢ ﻭﺃﺑﺖ ﺍﻣﺮﺃﺗ‪‬ﻪ ﺃﻥ ﺗﺴﻠﻢ‪ ،‬ﻓﺠﺎﺀ ﺑﺎﺑﻦ ﻟﻪ ﺻﻐﲑ ﱂ ﻳ‪‬ﺒﻠﻎ‪ ،‬ﻗﺎﻝ‬ ‫ﻓﺄﺟﻠﺲ ﺍﻟﻨﱯ ج ﺍﻷﺏ ﻫﺎﻫﻨﺎ ﻭﺍﻷﻡ ﻫﺎﻫﻨﺎ‪ ،‬ﰒ ﺧﲑ ﻭﻗﺎﻝ ‪$‬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 ﻭﻏﲑ‪‬ﻫﻢ‪ ،‬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 ‪‬ﺟﺪ‪‬ﻩ 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 ﺍﻟﺰ‪‬ﺑﲑ ﺍﳊﻤﻴﺪﻱ‪ ،‬ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﳛﺘﺠ‪‬ﻮﻥ ﲝﺪﻳﺜﻪ‪ ،‬ﹶﻓﻤ‪‬ﻦ‬ ‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﻢ؟! ﻫﺬﺍ ﻟﻔﻈﻪ‪ .‬ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ :‬ﻫﻮ ﻋﻨﺪﻧﺎ‪ ،‬ﻛﺄﻳﻮﺏ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ‬ ‫ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻭﺣﻜﻰ ﺍﳊﺎﻛﻢ ﰲ ‪$‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ #‬ﻟﻪ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺻﺤﺔ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‬ ‫ﺑﻦ ﺻﺎﱀ‪ :‬ﻻﳜﺘﻠﻒ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃ‪‬ﺎ ﺻﺤﻴﻔﺔ‪.‬‬ ‫ﻭﻗﻮﳍﺎ‪ :‬ﻛﺎﻥ ﺑﻄﲏ ﻭﻋﺎﺀ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﺇﺩﻻ ٌﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻮﺳ‪‬ﻞ ﺇﱃ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﺏ ﱂ ﻳ‪‬ﺸﺎﺭﻛﻬﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻨﺒﻬﺖ ﰲ ﻫﺬﺍ‬ ‫ﺺ ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃ ِﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺍﻷ ‪‬‬ ‫ﺍﺧﺘ ‪‬‬ ‫ﺏ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﺬﻱ ﻃﻠﺒﺘﻪ ﺑﺎﻻﺳﺘﻔﺘﺎﺀ‬ ‫ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ﺸﺎ ِ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 ﺍﻟﺴ‪‬ﻠﻴﻤ ِﺔ ﺣﱴ ِﻓﻄﹶﺮ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺻ ‪‬‬ ‫ﻼ ﺃﻟﻐﺎﻩ‪،‬‬ ‫ﱯ ج ﻭﺭﺗ‪‬ﺐ ﻋﻠﻴﻪ ﺃﺛﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻃ ﹰ‬ ‫ﻭﺟﻌﻠﺘﻪ ﺳﺒﺒﹰﺎ ﻟﺘﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﻪ‪ ،‬ﻗﺪ ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٢٤٤‬‬


‫‪٢٩٦‬‬ ‫ﺑﻞ ﺗﺮﺗﻴﺒ‪‬ﻪ ﺍﳊﻜ ‪‬ﻢ ﻋﻘﻴﺒ‪‬ﻪ 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 ﻷ‪‬ﺎ ﻭﺍﻗﻌ ﹸﺔ ﻋﲔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷ ‪‬‬ ‫ﱯ ج ﲟﻘﺘﻀﻰ ﻣﺴﺄﻟﺘﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳ‪‬ﻔﺒﻞ ﻗﻮﻟﹸﻬﺎ‬ ‫ﻏﺎﺋﺒﺎﹰ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﺇﳕﺎ ﺟﺎﺀﺕ ﻣﺴﺘﻔﺘﻴﺔ ﺃﻓﺘﺎﻫﺎ ﺍﻟﻨ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ :‬ﺇﻧﻪ ﻃﻠﻘﻬﺎ ﺣﱴ ﻳ‪‬ﺤﻜﻢ 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 ﲣﻴﲑ‪‬ﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳ‪‬ﻌﺮﻑ ﻓﻴﻪ‬ ‫ﱂ ﻳﻘﻢ ﺑﺎﻷ ‪‬ﻡ ﻣﺎ ﳝﻨ ‪‬ﻊ ﺗﻘﺪﳝ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﺑﺎﻟﻮﻟﺪ ﻭﺻ ‪‬‬ ‫ﻧﺰﺍﻉ‪ ،‬ﻭﻗﺪ ﻗﻀﻰ ﺑﻪ ﺧﻠﻴﻔ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ‬ ‫ﱄ ﻋﻤ ‪‬ﺮ ﻗﻀﻰ ﲟﺜﻠﻪ‪ ،‬ﻓﺮﻭﻯ ﻣﺎﻟﻚ ﰲ ‪$‬ﺍﳌﻮﻃﺄ‪ #‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺃﻧﻪ‬ ‫ﻋﻠﻴ ِﻪ ‪‬ﻣ‪‬ﻨﻜِﺮ‪ .‬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 ‬ﹸﻗﺒ‪‬ﺎﺀ‪ ،‬ﻓﻮﺟﺪ ﺍﺑﻨﻪ‬ ‫ﻋﺎﺻﻤﹰﺎ ﻳﻠﻌﺐ ﺑﻔﻨﺎﺀ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺄﺧﺬ ﺑﻌﻀﺪﻩِ‪ ،‬ﻓﻮﺿﻌﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻓﺄﺩﺭﻛﺘﻪ ﺟﺪ ﹸﺓ‬ ‫ﺍﻟﻐﻼﻡ‪ ،‬ﻓﻨﺎﺯﻋﺘﻪ ﺇﻳ‪‬ﺎﻩ‪ ،‬ﺣﺘ‪‬ﻰ 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 ﻣﺬﻫﺒ‪‬ﻪ ﰲ ﺫﻟﻚ ﺧﻼ ‪‬‬ ‫ﻟﻠﻘﻀﺎﺀ ﳑﻦ ﻟﻪ ﺍﳊﻜ ‪‬ﻢ ﻭﺍﻹِﻣﻀﺎﺀ‪ ،‬ﰒ ﻛﺎ ﹶﻥ ﺑ ‪‬ﻌ ‪‬ﺪ ﰲ ﺧﻼﻓﺘﻪ ﻳﻘﻀﻲ ﺑﻪ ﻭﻳ‪‬ﻔﱵ‪ ،‬ﻭﱂ ﻳ‪‬ﺨﺎﻟﻒ‬ ‫ﱯ ﺻﻐﲑﹰﺍ ﻻ ﻳ‪‬ﻤﻴﺰ‪ ،‬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 ﺍﻣﺮﺃﺗ‪‬ﻪ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺃ ‪‬ﻡ ﺍﺑﻨﻪ ﻋﺎﺻﻢ‪ ،‬ﻓﻠﻘﻴﻬﺎ ﺗ‪‬ﺤ ِﻤﻠﹸﻪ ﲟﺤﺴﺮ‪ ،‬ﻭﻗﺪ‬ ‫ﻓﹸ ِﻄ ‪‬ﻢ ﻭﻣﺸﻰ‪ ،‬ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﻟﻴﻨﺘﺰﻋ ‪‬ﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻧﺎﺯﻋﻬﺎ ﺇﻳﺎﻩ ﺣﺘ‪‬ﻰ ﺃﻭﺟ ‪‬ﻊ ﺍﻟﻐﻼﻡ ﻭﺑﻜﻰ‪ ،‬ﻭﻗﺎﻝ‪:‬ﺃﻧﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪.(٧٦٨ ،٧٦٧/٢‬‬


‫‪٢٩٧‬‬ ‫ﺃﺣ ‪‬ﻖ ﺑﺈﺑﲏ ِﻣ‪‬ﻨﻚِ‪ ،‬ﻓﺎﺧﺘﺼﻤﺎ ﺇﱃ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻓﻘﻀﻰ ﳍﺎ ِﺑ ِﻪ ﻭﻗﺎﻝ‪ :‬ﺭﳛ‪‬ﻬﺎ ﻭﻓِﺮﺍﺷ‪‬ﻬﺎ ﻭﺣﺠ ‪‬ﺮﻫ‪‬ﺎ‬ ‫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 ﻗﻀ‪‬ﻰ ﻋﻠﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ ﰲ ﺍﺑﻨﻪ‬ ‫ﺖ ﺍﻟﺰﻫﺮ ‪‬‬ ‫ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﻤﺮ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫)‪(٣‬‬ ‫ﻣﻊ ﺃﻣ‪‬ﻪ‪ ،‬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 ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪.‬‬ ‫ﻗﻴﻞ‪:‬ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻗﺮﻳﺐ‪،‬ﻷ‪‬ﺎ 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 ﺗ‪‬ﻘﺪ‪‬ﻡ 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 ،‬ﻭﺃﺻﺒ‪‬ﺮ 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 ﹸﻗﺪ‪‬ﻣ ِ‬ ‫ﺇﺫﺍ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )‪.(١٢٦٠١‬‬ ‫)‪ (٢‬ﺍﳌﺼﻨﻒ )‪.(١٢٦٠٠‬‬ ‫)‪ (٣‬ﺍﳌﺼﻨﻒ )‪.(١٢٥٩٨‬‬


‫‪٢٩٨‬‬ ‫ﻓﻘﺪﻣﺖ ﻷﺟﻞ ﺍﻷﻣﻮﻣﺔ‪ ،‬ﺃﻭ ﹸﻗﺪ‪‬ﻣﺖ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻨﺴﺎﺀ ﺃﻗﻮﻡ ﲟﻘﺎﺻﺪ ﺍﳊﻀﺎﻧﺔ‬ ‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﺗﻘﺪﳝ‪‬ﻬﺎ ﻷﺟﻞ ﺍﻷﻧﻮﺛﺔ؟ ﻓﻔﻲ ﻫﺬﺍ ﻟﻠﻨﺎﺱ ﻗﻮﻻﻥ ﻭﳘﺎ ﰲ‬ ‫ﻣﺬﻫﺐ ﺃﲪﺪ ﻳﻈﻬﺮ ﺃﺛﺮﻫ‪‬ﻤﺎ 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 ﻳ‪‬ﺪﱄ ﻣﻦ ﺍﳋﺎﻻﺕ ﻭﺍﻟﻌﻤﺎﺕ ﺑﺄﻡ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﺪﱄ 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 ﻣﻘﺪ‪‬ﻣﺔ 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 ﻣﻘﺪ‪‬ﻣﻮﻥ 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 ﻣ‪‬ﺪﻟﻴﺔ 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 ‫ﻗﺪ‪‬ﻣﺖ ﻟﻜﻮ‪‬ﺎ 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 ﻳﺘﺮﺟ‪‬ﺢ 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 ﻳ‪‬ﻌﻬﺪ ﰲ ﺍﻟﺸﺮﻉ‬ ‫ﺗﻘﺪ ‪‬ﱘ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﰲ ﺣﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻤﻦ ﻗﺪ‪‬ﻣﻬﺎ ﰲ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﺧﺮﺝ ﻋﻦ ﻣﻮﺟﺐ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﺏ ﰲ ﺍﳌﺄﺧﺬ ﻫﻮ ﺃﻥ ﺍﻷﻡ ﺇﳕﺎ ﹸﻗﺪ‪‬ﻣﺖ‪ ،‬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 ﺗ‪‬ﻘﺪ‪‬ﻡ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ‪.‬‬


‫‪٢٩٩‬‬ ‫ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻓﻬﻮ ﺃﺻﻞ ﻣ ﱠﻄﺮِﺩ ﻣﻨﻀﺒﻂ ﻻ ﺗﺘﻨﺎﻗﺾ ﻓﺮﻭﻋ‪‬ﻪ‪ ،‬ﺑﻞ ﺇﻥ ﺍﺗﻔﻘﺖ‬ ‫ﺍﻟﻘﺮﺍﺑ ﹸﺔ ﻭﺍﻟﺪﺭﺟ ﹸﺔ ﻭﺍﺣﺪﺓ ﹸﻗﺪ‪‬ﻣﺖ ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﺘ‪‬ﻘﺪ‪‬ﻡ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺥ‪،‬ﻭﺍﻟﻌﻤﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻢ‪ ،‬ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﳋﺎﻝ‪ ،‬ﻭﺍﳉﺪ ﹸﺓ ﻋﻠﻰ ﺍﳉﺪ‪ ،‬ﻭﺃﺻﻠﹸﻪ ﺗﻘﺪﱘ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ‪ .‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‬ ‫ﺍﻟﻘﺮﺍﺑﺔﹸ‪ ،‬ﹸﻗﺪ‪‬ﻣﺖ 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 ‪$‬ﻣﺼﻨﻔﻪ‪ #‬ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻘﺒﺔ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺍﳊﺎﺭﺙ ﻗﺎﻝ‪ :‬ﺍﺧﺘﺼﻢ ﻋ ‪‬ﻢ ﻭﺧﺎ ﹲﻝ ﺇﱃ ﺷ‪‬ﺮﻳﺢ ﰲ ﻃﻔﻞ‪ ،‬ﻓﻘﻀﻰ ﺑﻪ ﻟﻠﻌﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﺎﻝ‪ :‬ﺃﻧﺎ‬ ‫ﺃﹸﻧﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﱄ‪ ،‬ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ ﺷﺮﻳﺢ‪.‬‬ ‫ﻚ ﻏ ‪‬ﲑ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻭﺃﲪﺪ ﰲ‬ ‫ﻭﻣﻦ ﺳﻠ ‪‬‬ ‫ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ‪ ،‬ﻳ‪‬ﻘ ‪‬ﺪﻣ‪‬ﻮﻥ ﺃﻡ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﺃﲪﺪ‬ ‫ﰲ ﺍﳌﻨﺼﻮﺹ ﻋﻨﻪ‪ :‬ﺗ‪‬ﻘﺪ‪‬ﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻓﺘﺮﻛﻮﺍ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻃﺮ‪‬ﺩﻩ ﺃﺑﻮ‬ ‫ﺖ ﻟﻸﻡ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻷ‪‬ﺎ‬ ‫ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﳌﺰﱐ‪ ،‬ﻭﺍﺑﻦ ﺳﺮﻳﺞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺗ‪‬ﻘﺪ‪‬ﻡ ﺍﻷﺧ ‪‬‬ ‫ﺗ‪‬ﺪﱄ ﺑﺎﻷﻡ‪ ،‬ﻭﺍﻷﺧﺖ ﻟﻸﺏ ﺑﺎﻷﺏ‪ ،‬ﻓﻠﻤﺎ ﹸﻗ ‪‬ﺪﻣ‪‬ﺖ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻗﹸ ‪‬ﺪ ‪‬ﻡ ﻣﻦ ﻳ‪‬ﺪﱄ ‪‬ﺎ ﻋﻠﻰ‬ ‫ﻣﻦ ﻳ‪‬ﺪﱄ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺃﺷ ‪‬ﺪ ﺗﻨﺎﻗﻀﹰﺎ ﻣﻦ ﺍﻷﻭﻝ ﻷﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪‬ﺟ ‪‬ﺮﻭ‪‬ﺍ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻴﺎﺱ ﻭﺍﻷﺻﻮﻝ ﰲ ﺗﻘﺪ ِﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﺫﻟﻚ ﰲ ﺃﻡ ﺍﻷﻡ ﻭﺃﻡ‬ ‫ﺱ ﰲ ﺍﳌﻮﺿﻌﲔِ‪ ،‬ﻭﻗﺪ‪‬ﻣﻮﺍ ﺍﻟﻘﺮﺍﺑ ﹶﺔ ﺍﻟﱵ ﺃﺧ‪‬ﺮﻫﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺃﺧ‪‬ﺮﻭﺍ‬ ‫ﺍﻷﺏ‪ ،‬ﻭﻫﺆﻻﺀ ﺗﺮﻛﻮﺍ ﺍﻟﻘﻴﺎ ‪‬‬ ‫ﺍﻟﻘﺮﺍﺑ ﹶﺔ ﺍﻟﱵ ﻗﺪ‪‬ﻣﻬﺎ‪ ،‬ﻭﱂ ﳝﻜﻨﻬﻢ ﺗﻘﺪﳝ‪‬ﻬﺎ ﰲ ﹸﻛﻞﱢ ﻣﻮﺿﻊ‪ ،‬ﻓﻘﺪ‪‬ﻣﻮﻫﺎ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﺃ ‪‬ﺧﺮ‪‬ﻭﻫﺎ ﰲ‬ ‫ﻏﲑ ِﻩ ﻣﻊ ﺗﺴﺎﻭﻳﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺗﻘﺪ ‪‬ﱘ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳉﺪﻳﺪ ﺍﳋﺎﻟ ﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻣﻊ ﺗﻘﺪﳝﻪ‬ ‫ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻭﻃﺮ‪‬ﺩ ﻗﻴﺎﺳﻪ ﰲ ﺗﻘﺪﱘ ﺃﻡ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ‪ ،‬ﻓﻮﺟﺐ‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ﻣِﻦ ﺃﺻﺤﺎﺏ‬ ‫ﺗﻘﺪ ‪‬ﱘ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ ﻭﺍﻟﻌﻤﺔ‪ ،‬ﻭﻛﺬﻟ ‪‬‬ ‫ﺃﲪﺪ ﺍﳋﺎﻟﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ‪ ،‬ﻭﻗ ‪‬ﺪ ‪‬ﻡ ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻭﺃﺻﺤﺎﺑﻪ‪،‬ﻭﺻﺎﺣﺐ ‪$‬ﺍﳌﻐﲏ‪ #‬ﻓﻘﺪ ﺗﻨﺎﻗﻀﻮﺍ‪.‬‬ ‫ﺖ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ‪،‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺍﳋﺎﻟ ﹸﺔ ﺗ‪‬ﺪﱄ ﺑﺎﻷﻡ‪ ،‬ﻭﺍﻟﻌﻤﺔ ﺗ‪‬ﺪﱄ ﺑﺎﻷﺏ‪ ،‬ﻓﻜﻤﺎ ﻗﺪ‪‬ﻣ ِ‬ ‫ﱯ ج‪ ،‬ﻓﺎﻟﻌﻤ ﹸﺔ ﲟﱰﻟﺔ ﺍﻷﺏ‪.‬‬ ‫ﹸﻗﺪ‪‬ﻡ ﻣﻦ ﻳ‪‬ﺪﱄ ‪‬ﺎ‪ ،‬ﻭﻳﺰﻳﺪ‪‬ﻩ ﺑﻴﺎﻧﹰﺎ ﻛﻮ ﹸﻥ ﺍﳋﺎﻟﺔ ﺃ ‪‬ﻣﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﱂ ﻳﻘﺪﻡ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻟﻘﻮﺓ ﺍﻷﻣﻮﻣﺔ‪ ،‬ﻭﺗﻘﺪﱘ ﻫﺬﻩ ﺍﳉﻬﺔ‪ ،‬ﺑﻞ ﻟﻜﻮ‪‬ﺎ‬


‫‪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:‬‬ ‫ﺑﺄ‪‬ﺎ ﺗ‪‬ﺪﱄ ﺑﺄﻗﻮﻯ ﺍﻟﻘﺮﺍﺑﺘﲔ‪ ،‬ﻭﻫﻲ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﺏ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫‪$‬ﺍﳋﹶﺎﻟﺔﹸ ﺃﹸﻡ‪#‬ﺣﻴﺚ ﱂ ﻳﻜﻦ ﳍﺎ ﻣﺰﺍﺣﻢ ﻣِﻦ ﺃﻗﺎﺭﺏ ﺍﻷﺏ ﺗ‪‬ﺴﺎﻭﻳﻬﺎ 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 ،‬ﻓﺈ‪‬ﺎ ﻫﺎﺟﺮﺕ‪ ،‬ﻭﺷﻬﺪﺕ ﺍﳋﻨﺪﻕ‪ ،‬ﻭﻗﺘﻠﺖ ﺭﺟ ﹰ‬ ‫ﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺑﻘﻴﺖ ﺇﱃ‬ ‫ﻑ ﺑﺎﳊِﺼﻦ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ﺃﻭ‪‬ﻝ ﺍﻣﺮﺃﺓ ﻗﺘﻠﺖ ﺭﺟ ﹰ‬ ‫ﻳﻄﻮ ‪‬‬ ‫ﱯ ج ﺍﳋﺎﻟﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﻦ ﰲ‬ ‫ﺧﻼﻓﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ‪‬ﻡ 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 ،‬ﻭﻗﺪ‪‬ﻡ ﻋﻠﻴﻬﺎ ﺍﳋﺎﻟﺔ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﱂ ﲤﻨﻊ ﻣﻨﻬﺎ‬ ‫ﺖ ﻫﺬﻩ‬ ‫ﻟﻌﺠﺰﻫﺎ ﻋﻨﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗ‪‬ﻮﻓﻴﺖ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻋﻦ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﳍﺎ ﻭﻗ ‪‬‬ ‫ﺍﳊﻜﻮﻣﺔ ﺑِﻀ ‪‬ﻊ ﻭﲬﺴﻮﻥ ﺳﻨﺔ‪ ،‬ﻓﻴﺤﺘ ِﻤ ﹸﻞ ﺃ‪‬ﺎ ﺗﺮﻛﺘﻬﺎ ﻟﻌﺠﺰﻫﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﱂ ﺗﻄﻠﺒﻬﺎ ﻣﻊ ﻗﺪﺭ‪‬ﺎ‪،‬‬ ‫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 ،‬ﻓﻘﺪ‪‬ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳋﺎﻟﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺳﺒﻴ ﹶﻞ‬ ‫ﺇﻟﻴﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﳌﺎ ﻗﺪ‪‬ﻡ 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 ‫ﺗ‪‬ﻘﺪﻡ 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 ﻳ‪‬ﻨﺴﺐ 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 ﺃﻣﻬﺎ‪‬ﺎ‪ ،‬ﻭﺃﻭﻝ ﺩﺭﺟﺔ ﻣِﻦ‬ ‫ﺖ ﻓﻴﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺗﻮﺍﺭ‪ ‬ﹶ‬ ‫ﻗﺮﺍﺑ ِﺔ ﺍﻷﻡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺜﺒ ‪‬‬


‫‪٣٠١‬‬ ‫ﻓﺮﻭﻋﻬﺎ‪ ،‬ﻭﻫﻢ ﻭﻟﺪ‪‬ﻫﺎ‪ ،‬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 ِﻋﺪ‪‬ﻫﺎ‪.‬‬ ‫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 ‫ﺗ‪‬ﺪﻟﻴﺎﻥ ﺑﺎﻷﻡ ﺍﳌﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻓﺘ‪‬ﻘﺪﻣﺎﻥ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﻷﻡ ﳌﺎ ﺳﺎﻭﺕ ﺍﻷﺏ ﰲ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﺍﻣﺘﺎﺯﺕ ﻋﻠﻴﻪ‬ ‫ﺖ ﻣﻦ‬ ‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻷﺧ ‪‬‬ ‫ﺑﻜﻮ‪‬ﺎ ﺃﻗﻮ ‪‬ﻡ ﺑﺎﳊﻀﺎﻧﺔ‪ ،‬ﻭﺃﻗﺪ ‪‬ﺭ ﻋﻠﻴﻬﺎ ﻭﺃﺻﱪ‪ ،‬ﹸﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﺏ ﺇﱃ ﻭﻟﺪﻩ ﻣﻨﻪ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﺍﻷﻡ‪ ،‬ﻭﺍﳋﺎﻟ ﹸﺔ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻻ ﻳ‪‬ﺴﺎﻭﻳﺎﻧﻪ‪ ،‬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 ﺗ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰﻛﻞ‬ ‫ﺭﺟﻞ‪ ،‬ﻓﺘ‪‬ﻘﺪ‪ ‬ﻡ ﺧﺎﻟﺔ ﺍﳋﺎﻟﺔ ﻭﺇﻥ ﻋﻠﺖ‪ ،‬ﻭﺑﻨﺖ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺏ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﳋﺎﻟ ﹶﺔ ﻭﺍﻷﺧﺖ ﻟﻸﻡ ﱂ ﺗﺪﻟﻴﺎ ﺑﺎﻷﺏ‪ ،‬ﻭﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ‪،‬‬ ‫ﹶﻓﺘ‪‬ﻘﺪ‪ ‬ﻡ ﻧﺴﺎ ُﺀ ﺍﳊﻀﺎﻧﺔ ﻋﻠﻰ ﻛﻞ ﺭﺟ ٍﻞ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺃﺩﻟﲔ ﺑﻪ‪ ،‬ﻓﻼ ﺗ‪‬ﻘﺪﻣﻦ ﻋﻠﻴﻪ‪ ،‬ﻷ‪‬ﻦ‬ ‫ﻓﺮﻋﻪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻻ ‪‬ﺗ ﹶﻘﺪ‪‬ﻡ 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 ﻓﺘﻘﺪﳝ‪‬ﻪ ﻋﻠﻰ‬ ‫ﺍﻷﻡ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷ ‪‬‬ ‫ﺍﻷﺧﺖ ﻟﻸﻡ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺍﻷﺧﺖ ﻟﻸﺏ ﻣﻘﺪﻣﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴﻪ؟ ﻫﺬﺍ‬ ‫ﺗﻨﺎﻗﺾ ﺑﻴ‪‬ﻦ‪..‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻘﺪ ‪‬ﱘ ﻧﺴﺎﺀ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻬﺎﺗﻪ ﻭﺳﺎﺋﺮ ﻣ‪‬ﻦ ﰲ ﺟﻬﺘﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪.:‬‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻜﻞ ﺍﻣﺮﺃﺓ ﰲ ﺩﺭﺟﺔ ﺭﺟﻞ ‪‬ﺗ ﹶﻘﺪ‪ ‬ﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳ‪‬ﻘﺪ‪‬ﻡ 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 ﻓﺮﻭﻋ‪‬ﻬﺎ ﻭﻟﻮﺍ ِﺯﻣ‪‬ﻬﺎ 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 ﻳ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﺍﻷﺏ ﻋﻠﻰ ﺃﻣﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻡ ﺍﻷﻡ ﻭﻣﻦ ﻣﻌﻬﺎ‪ ،‬ﻭﻳ‪‬ﻘﺪ‪‬ﻡ ﺍﻷﺥ ﻋﻠﻰ ﺍﺑﻨﺘﻪ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﺔ‪ ،‬ﻭﺍﻟﻌﻢ ﻋﻠﻰ ﻋﻤﺔ ﺍﻷﺏ‪ ،‬ﻭﺗﻘﺪ‪‬ﻡ 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 ﻣﺴﺎﻭﺍ‪‬ﺎ ﻟﻪ‪ ،‬ﻭﺍﻣﺘﻴﺎﺯِﻫﺎ ﺑﻘﻮﺓ ﺃﺳﺒﺎﺏ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‬ ‫ﻒ ﰲ ﺑﻨﺎﺕ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻫﻞ ﻳ‪‬ﻘﺪﻣﻦ ﻋﻠﻰ ﺍﳋﺎﻻﺕ ﻭﺍﻟﻌﻤﺎﺕ‪،‬ﺃﻭ ﺗﻘﺪﻡ‬ ‫ﻓﻴﻬﺎ‪.‬ﻭﺍﺧﺘ‪‬ﻠ ‪‬‬ ‫ﺕ ﻋﻠﻴﻬﻦ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ﻣﺄﺧﺬﻫ‪‬ﻤﺎ‪ :‬ﺃﻥ ﺍﳋﺎﻟﺔ ﻭﺍﻟﻌﻤﺔ ﺗ‪‬ﺪﻟﻴﺎﻥ ﺑﺄﺧﻮﺓ ﺍﻷﻡ‬ ‫ﺕ ﻭﺍﻟﻌﻤﺎ ‪‬‬ ‫ﺍﳋﺎﻻ ‪‬‬ ‫ﻭﺍﻷﺏ‪ ،‬ﻭﺑﻨﺎﺕ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻳ‪‬ﺪﻟﲔ ﺑﺒﻨﻮﺓ ﺍﻷﺏ‪ ،‬ﻓﻤﻦ ﻗﺪ‪‬ﻡ ﺑﻨﺎﺕ ﺍﻹِﺧﻮﺓ‪ ،‬ﺭﺍﻋﻰ‬ ‫ﺏ ﺗﻘﺪﱘ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ ﻟﻮﺟﻬﲔ‪.‬‬ ‫ﻗﻮﺓ ﺍﻟﺒﻨﻮﺓ ﻋﻠﻰ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﲜﺪﻳﺪ‪ ،‬ﺑﻞ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﺎ 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 ﻃﺮ‪‬ﺩ 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$‬ﺍ‪‬ﺮﺩ‪ #‬ﻭﺟﻬﹰﺎ‪ :‬ﺃ‪‬ﺎ ﺃﻭﱃ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﳚﻲﺀ ﻋﻠﻰ ﺃﺣﺪ‬


‫‪٣٠٣‬‬ ‫ﺏ ﻧﺺ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻣﺖ‪.‬‬ ‫ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﺗﺄﻭ‪‬ﻝ ﻋﻠﻴﻬﺎ ﺍﻷﺻﺤﺎ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﳑﺎ ﻳ‪‬ﺒﲔ ﺻﺤﺔ ﺍﻷﺻﻞ ﺍﳌﺘﻘﺪ‪‬ﻡ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ‪‬ﻋ ِﺪ ‪‬ﻡ ﺍﻷﻣﻬﺎﺕ‪ ،‬ﻭﻣﻦ ﰲ ِﺟ ‪‬ﻬِﺘ ِﻬﻦ‪،‬‬ ‫ﺏ ﻣﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳌﲑﺍﺙ‪ ،‬ﻓﻬﺬﺍ ﺟﺎ ٍﺭ‬ ‫ﺏ ﻓﺎﻷﻗﺮ ‪‬‬ ‫ﳊﻀ‪‬ﺎﻧﺔﹸ ﺇﱃ ﺍﻟﻌﺼﺒﺎﺕ‪ ،‬ﻭﻗﹸ ‪‬ﺪ ‪‬ﻡ ﺍﻷﻗﺮ ‪‬‬ ‫ﺍﻧﺘﻘﻠﺖ ﺍ ﹶ‬ ‫ﻼ ﺭﺍﻋﻴﺘ‪‬ﻢ 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 ﻳ‪‬ﻘﺪ‪‬ﻡ 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 ‪‬‬ ‫ﻭﻳ‪‬ﻨﺎﻗﺾ 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 ﺍﻟﺒ‪‬ﻌﺪ‬ ‫ﻣﻦ ﻗﻴﺎﺱ ﺍﻷﺻﻮﻝ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻳﻠﺰﻣﻬﻢ ﻣﻦ ﹶﻃﺮ‪‬ﺩﻩ ﺃﻳﻀﹰﺎ ﺗﻘﺪ ‪‬ﱘ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻷﺧﻮﺍﺕ ﻷﻡ‬ ‫ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻦ ﻷﺏ‪ ،‬ﻭﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﳌﺰﱐ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺳﺮﻳﺞ‪ ،‬ﻭﻳﻠﺰﻣﻬﻢ ﻣِﻦ‬ ‫ﹶﻃﺮ‪‬ﺩ ِﻩ ﺃﻳﻀﹰﺎ ﺗﻘﺪ ‪‬ﱘ ﺑﻨﺖ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﺏ‪ ،‬ﻭﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺯﻓﺮ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ‬ ‫ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﺳﺘﺸﻨﻊ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ‪‬ﻡ 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 ‫ﳊﺮ‪‬ﺍ ‪‬ﻡ‪..‬‬ ‫ﻼﻝﹶ‪ ،‬ﻭﺣﻠﱠﻠﺘ ‪‬ﻢ ﺍ ﹶ‬ ‫ﳊﹶ‬ ‫ﺣﺮ‪ ‬ﻣ‪‬ﺘ ‪‬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 ﺗ‪‬ﻘﺪ‪ ‬ﻡ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﳋﺎﻟﺔ‪ ،‬ﻷ‪‬ﺎ ﺃﻗﻮﻯ ﺇﺭﺛﹰﺎ ﻣﻨﻬﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺍﻹِﺩﻻﺀ‪ ،‬ﻓﺘﻘﺪ‪‬ﻡ 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 ‪$‬ﺍﳌﺴﺘﻮﻋﺐ‪ ،#‬ﻭﻣﺎ ﺯﺍﺩﺗ ‪‬ﻪ ﻫﺬﻩ‬ ‫ﲔ ﻓﺴﺎﺩ‪‬ﻫﺎ‬ ‫ﺍﻟﻄﺮﻳﻘ ﹸﺔ ﺇﻻ ﺗﻨﺎﻗﻀﺎﹰﻭﺑﻌﺪﹰﺍ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﺒ ‪‬‬ ‫ﺑﻠﻮﺍﺯﻣﻬﺎ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﺃﺭﺍﺩ ﺑﺘﻘﺪﱘ ﺍﻷﻣﻮﻣﺔ ﻋﻠﻰ ﺍﻷﺑﻮﺓ ﺗﻘﺪ ‪‬ﱘ ﻣﻦ ﰲ ﺟﻬﺘﻬﺎ ﻋﻠﻰ ﺍﻷﺏ‬ ‫ﻭ ‪‬ﻣ ‪‬ﻦ ﰲ ﺟﻬﺘﻪ‪ ،‬ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﺘﻘﺪﻣﺔ ﻣﻦ ﺗﻘﺪﱘ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻭﺑﻨﺖ ﺍﳋﺎﻟﺔ‬ ‫ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ‪ ،‬ﻭﺗﻘﺪﱘ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ‪ ،‬ﻭﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﺃﻣﻪ‪ ،‬ﻭﺗﻘﺪﱘ‬ ‫ﻒ‬ ‫ﺑﻨﺎﺕ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﻋﻠﻰ ﺃﻡ ﺍﻷﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﻊ ﳐﺎﻟﻔﺘﻪ ﻟِﻨﺼﻮﺹ ﺇﻣﺎﻣﻪ‪ ،‬ﻓﻬﻮ ﳐﺎﻟ ‪‬‬ ‫ﻷﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ‪.‬‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺍﻷﻡ ﻧﻔﺴﻬﺎ ‪‬ﺗ ﹶﻘﺪ‪ ‬ﻡ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻓﻬﺬﺍ ﺣﻖ ﻟﻜﻦ ﺍﻟﺸﺄﻥ ﰲ ﻣﻨﺎﻁ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻘﺪﱘ‪ :‬ﻫﻞ ﻫﻮ ﻟﻜﻮﻥ ﺍﻷﻡ ﻭﻣﻦ ﰲ ﺟﻬﺘﻬﺎ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﻣﻦ ﰲ ﺟﻬﺘﻪ‪ ،‬ﺃﻭ ﻟﻜﻮ‪‬ﺎ‬ ‫ﺖ ﻋﻠﻴﻪ ﻣﻊ ﺗﻘﺪﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ‬ ‫ﺃﻧﺜﻰ ﰲ ﺩﺭﺟﺔ ﺫﻛﺮ‪ ،‬ﻭﻛﻞ ﺃﻧﺜﻰ ﻛﺎﻧﺖ ﰲ ﺩﺭﺟﺔ ﺫﻛﺮ ﹸﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ؟ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ‪$‬ﰒ ﺍﳌﲑﺍﺙ‪ #‬ﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻥ‬ ‫ﺍﳌﻘﺪ‪‬ﻡ ﰲ ﺍﳌﲑﺍﺙ ﻣﻘﺪﻡ ﰲ ﺍﳊﻀﺎﻧﺔ ﻓﺼﺤﻴﺢ‪ ،‬ﻭﻃﺮﺩﻩ ﺗﻘﺪ ‪‬ﱘ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﻡ‪،‬‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻭﺍﳋﺎﻟﺔ‪ .‬ﻭﻗﻮﻟﻪ ﻭﻛﺬﻟﻚ ﺗﻘﺪ ‪‬ﱘ‬ ‫ﻷ‪‬ﺎ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﲑﺍﺙ‪ ،‬ﻓﺘﻘﺪﻡ ﺍﻷﺧ ‪‬‬ ‫ﺍﻷﺧﺖ ﻟﻸﺏ ﻋﻠﻰ ﺍﻷﺧﺖ ﻟﻸﻡ‪ ،‬ﻭﺍﳋﺎﻟﺔ‪ ،‬ﻷ‪‬ﺎ ﺃﻗﻮﻯ ﺇﺭﺛﹰﺎ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻴﻘﺎﻝ‪:‬ﱂ ﻳﻜﻦ ﺗﻘﺪﳝ‪‬ﻬﺎ‬ ‫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 ﺣ‪‬ﻀﺎﻧﺔ ﻟﻸﺥ ﻣﻦ ﺍﻷ ‪‬ﻡ ﳌﺎ ﺫﻛﺮﻧﺎ‪..‬‬ ‫ﺃﻭﱃ‪ ،‬ﰒ ﺍﻷ ‪‬‬ ‫ﺐ‬ ‫ﻓﺈﺫﺍ ﻋﺪﻣﻮﺍ‪ ،‬ﺻﺎﺭﺕ ﺍﳊﻀﺎﻧ ﹸﺔ ﻟﻠﺨﺎﻻﺕ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺗﺮﺗﻴﺒ‪‬ﻬﻦ ﻓﻴﻬﺎ ﻛﺘﺮﺗﻴ ِ‬ ‫ﺍﻷﺧﻮﺍﺕ‪ ،‬ﻭﻻ ﺣﻀﺎﻧ ﹶﺔ ﻟﻸﺧﻮﺍﻝ‪ ،‬ﻓﺈﺫﺍ ﻋﺪﻣﻮﺍ‪ ،‬ﺻﺎﺭﺕ ﻟﻠﻌﻤﺎﺕ ﻭﻳﻘﺪ‪‬ﻣﻦ 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 ﺣ‪‬ﻀﺎﻧﺔ ﻟﻌﻤﺎﺕ ﺍﻷﻡ‪ ،‬ﻷ‪‬ﻦ ﻳ‪‬ﺪﻟﲔ 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 ﻳ‪‬ﻄﺮﺩﻩ‪ ،‬ﻭﺇﻥ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ﺑﻌ ‪‬‬ ‫ﺕ ﺍﳊﻀﺎﻧﺔ ﻟﻸﺧﺖ ﻣﻦ ﺍﻷﻡ ﺩﻭﻥ‬ ‫ﺐ ﺑﺎﻟﻔﺮﻕ‪ ،‬ﻭ ‪‬ﲟﻨ‪‬ﺎﻁ 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 ﺟﻌﻠﺘﻤ‪‬ﻮﻫﺎ ﻟِﻨﺴﺎﺀ ﺫﻭ ‪‬‬


‫‪٣٠٦‬‬ ‫ﺕ ﻗﺮﺍﺑﺘﻬﻦ ﻟﻘﺮﺍﺑﺔ ‪‬ﻣ ‪‬ﻦ ﰲ ﺩﺭﺟﺘﻬﻦ ﻣﻦ ﺍﻟﺬﻛﻮ ِﺭ ﻣﻦ ﻛﻞ ﻭﺟﻪ؟ ﻓﺈﻣﺎ ﺃﻥ ﺗﻌﺘِﺒﺮ‪‬ﻭﺍ‬ ‫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 ،‬ﻓﺨﺼ‪‬ﻮﻫﺎ ﺑﺎﻷﺏ ﻭﺍﳉﺪ‪ ،‬ﻭﺇﻥ ﺳﻠﻜﺘﻢ ‪‬ﺎ ﻣﺴﻠ ‪‬‬ ‫ﺳﻠﻜﺘﻢ ‪‬ﺎ ﻣﺴﻠ ‪‬‬ ‫ﻓﻼ ﺗ‪‬ﻌﻄﻮﻫﺎ ﻟﻐﲑ ﻭﺍﺭﺙ‪ ،‬ﻭﻛﻼﳘﺎ ﺧﻼﻑ ﻗﻮﻟﻜﻢ ﻭﻗﻮ ِﻝ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ‪..‬‬ ‫ﻭﰲ ﻛﻼﻣﻪ ﺃﻳﻀﹰﺎ‪ :‬ﺗﻘﺪ ‪‬ﱘ ﺍﺑﻦ ﺍﻷﺥ ﻭﺇﻥ ﻧﺰﻟﺖ ﺩﺭﺟﺘ‪‬ﻪ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺃﻡ‪،‬ﻭﻫﻮ‬ ‫ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪ ،‬ﻭﲨﻬﻮ ‪‬ﺭ ﺍﻷﺻﺤﺎﺏ ﺇﳕﺎ ﺟﻌﻠﻮﺍ ﺃﻭﻻﺩ ﺍﻹِﺧﻮﺓ ﺑﻌﺪ ﺃﺏ ﺍﻷﺏ ﻭﺍﻟﻌﻤﺎﺕ‬ ‫ﺖ ﺍﻷﻡ‪ ،‬ﻭ‪‬ﺎ ﺗ‪‬ﺪﱄ‪ ،‬ﻭﺍﻷ ‪‬ﻡ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺍﻷﺥ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﳋﺎﻟﺔ ﺃﺧ ‪‬‬ ‫ﺖ ﺍﻷﺏ‬ ‫ﺇﳕﺎ ﻳ‪‬ﺪﱄ ﺑﺎﻷﺥ ﺍﻟﺬﻱ ﻳ‪‬ﺪﱄ ﺑﺎﻷﺏ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺪ‪ ‬ﻡ ﻋﻠﻰ ﺍﳋﺎﻟﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﻤ ﹸﺔ ﺃﺧ ‪‬‬ ‫ﻭﺷﻘﻴﻘﺘ‪‬ﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺪ ‪‬ﻡ ﺍﺑ ‪‬ﻦ ﺍﺑﻨﻪ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺏ ﻣﺎ‬ ‫ﺏ ﺷﻴﺨ‪‬ﻨﺎ 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 ‫ﻳ‪‬ﻀﺒﻂ ﺑﻪ ﺑﺎ ‪‬‬ ‫ﻭﺍﳌﻼﻃﻔﺔ ﻛﺎﻥ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﺃﻗﻮﻣ‪‬ﻬﻢ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻢ ﺃﻗﺎﺭﺑ‪‬ﻪ ﻳﻘﺪ‪‬ﻡ ﻣﻨﻬﻢ ﺃﻗﺮ‪‬ﻢ ﺇﻟﻴﻪ‬ ‫ﻭﺃﻗﻮﻣ‪‬ﻬﻢ ﺑﺼﻔﺎﺕ ﺍﳊﻀﺎﻧﺔ‪ .‬ﻓﺈﻥ ﺇﺟﺘﻤﻊ ﻣﻨﻬﻢ ﺍﺛﻨﺎﻥ ﻓﺼﺎﻋﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻮﺕ ﺩﺭﺟﺘﻬﻢ ﹸﻗﺪ‪‬ﻡ‬ ‫ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺬﻛﺮ‪ ،‬ﻓ‪‬ﺘﻘﺪ‪‬ﻡ ﺍﻷ ‪‬ﻡ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻭﺍﳉﺪﺓ ﻋﻠﻰﺍﳉﺪ‪ ،‬ﻭﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﳋﺎﻝ‪ ،‬ﻭﺍﻟﻌﻤﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻢ‪ ،‬ﻭﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺥ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺎ ﺫﻛﺮﻳﻦ ﺃﻭ ﺍ‪‬ﻧﹶﺜ‪‬ﻴﻴ‪‬ﻦ‪ ،‬ﻗﹸ ‪‬ﺪ ‪‬ﻡ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻘﺮﻋﺔ ﻳﻌﲏ‬ ‫ﻣﻊ ﺍﺳﺘﻮﺍﺀ ﺩﺭﺟﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺩﺭﺟ‪‬ﺘﻬ‪‬ﻤﺎ 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 ﻗﺪ‪‬ﻡ 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 ﻭﺣﻨ‪‬ﻮﻩ ﻋﻠﻰ ﺷﻔﻘﺔ‬ ‫ﻓﻘﺪ ﺗﻘﺎﺑﻞ ﺍﻟﺘﺮﺟﻴﺤﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻳ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﺍﻷﻗﺮ ‪‬‬ ‫ﺍﻷﺑﻌﺪ‪ ،‬ﻭﻣﻦ ﹶﻗﺪ‪‬ﻡ ﻗﺮﺍﺑ ﹶﺔ ﺍﻷﺏ‪ ،‬ﻓﺈﳕﺎ ﻳ‪‬ﻘﺪ‪‬ﻣﻬﺎ 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 ﻳ‪‬ﻤﻜﻦ 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 ‪$‬ﺃﻧ ِ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀُ‪ ،‬ﻫﻞ ﻫﻲ ﻟﻠﺤﺎﺿﻦ ﺃﻡ ﻋﻠﻴﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻣﺎﻟﻚ‪ ،‬ﻭﻳﻨﺒﲏ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻫﻞ ﳌﻦ ﻟﻪ ﺍﳊﹶﻀﺎﻧﺔ ﺃﻥ ﻳ‪‬ﺴ ِﻘﻄﹶﻬﺎ ﻓﻴﱰﻝ ﻋﻨﻬﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ..‬ﻭﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ‬ ‫ﺧﺪﻣ ﹸﺔ ﺍﻟﻮﻟﺪ ﺃﻳﺎ ‪‬ﻡ ﺣ‪‬ﻀﺎﻧﺘﻪ ﺇﻻ ﺑﺎﻷﺟﺮﺓ ﺇﻥ ﻗﻠﻨﺎ‪:‬ﺍﳊﻖ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ ﺍﳊﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺐ‬ ‫ﺧﺪﻣﺘﻪ ﳎﺎﻧﹰﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﺿﻦ ﻓﻘﲑﺍﹰ‪ ،‬ﻓﻠﻪ ﺍﻷﺟﺮ ﹸﺓ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻭﻫﺒﺖ ﺍﳊﻀﺎﻧﺔ ﻟﻸﺏ‪ ،‬ﻭﻗﻠﻨﺎ‪ :‬ﺍﳊﻖ ﳍﺎ‪ ،‬ﻟﺰﻣﺖ ﺍﳍﺒﺔ ﻭﱂ ﺗﺮﺟﻊ ﻓﻴﻬﺎ‪،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪:‬‬ ‫ﺍﳊﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﻌﻮﺩ ﺇﱃ ﻃﻠﺒﻬﺎ‪.‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺑﲔ ﻣﺎ ﱂ ﻳﺜﺒﺖ ﺑﻌﺪ ﻛﻬﺒﺔ‬ ‫ﺍﻟﺸﻔﻌﺔ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﺣﻴﺚ ﻻﺗﻠﺰ ﻡ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ‪ :‬ﺃﻥ ﺍﳍﺒﺔ ﰲ ﺍﳊﻀﺎﻧﺔ ﻗﺪ ﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺳﺒﺒ‪‬ﻬﺎ‪،‬‬ ‫ﻓﺼﺎﺭ ﲟﱰﻟﺔ ﻣﺎ ﻗﺪ ﻭﺟﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﻫﺒﺖ ﺍﳌﺮﺃ ﹸﺓ ﻧﻔﻘﺘﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺷﻬﺮﹰﺍ ﺃﻟﺰﻣﺖ ﺍﳍﺒﺔ‪،‬‬ ‫ﺏ ﻣﺎﻟﻚ ﻭﺗﻔﺮﻳﻌﻬﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ ﺃﻥ ﺍﳊﻀﺎﻧﺔ ﺣﻖ‬ ‫ﻭﱂ ﺗﺮﺟﻊ ﻓﻴﻬﺎ‪ .‬ﻫﺬﺍ ﻛﻠ ‪‬ﻪ ﻛﻼﻡ ﺃﺻﺤﺎ ِ‬ ‫ﳍﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻟﻄﻔﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﻮﺟﺪ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺖ ﻫﻲ‪ ،‬ﻭﻭﱄ ﺍﻟﻄﻔﻞ‬ ‫ﻼ ﻋﻠﻰ ﺃﻥ ﺍﳊﻀﺎﻧﺔ‬ ‫ﻋﻠﻰ ﻧﻘﻠﻬﺎ ﺇﻟﻴﻪ ﺟﺎﺯ‪ ،‬ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﺃﻥ ﰲ ﻗﻮﻟﻪ ج‪$‬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 ﺗﺰﻭ‪‬ﺟﺖ 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 ‫ﻋﻮﺩ‪‬ﻫﺎ 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 ‪‬ﻳﻌ‪‬ﺪ ﺣﻘﻬﺎ ﻣﻦ‬ ‫ﺾ ﺃﺻﺤﺎﺑﻪ‪ :‬ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ‪" :‬ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ "‪،‬‬ ‫ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﺖ‪ ،‬ﻗﺎﻝ ﺑﻌ ‪‬‬ ‫ﻟﻠﺘﻮﻗﻴﺖ ﺃﻱ‪ :‬ﺣﻘﻚ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ﻣ‪‬ﻮﻗﹼﺖ ﺇﱃ ﺣﲔ ﻧﻜﺎﺣﻚ‪ ،‬ﻓﺈﺫﺍ ﻧﻜﺤﺖ‪ ،‬ﺍﻧﻘﻀﻰ ﻭﻗﺖ‬ ‫ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻓﻼ ﺗﻌﻮ ‪‬ﺩ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻭﻗﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺍﻧﻘﻀﻰ ﻭﻗﺘ‪‬ﻬﺎ ﺑﺒﻠﻮﻍ ﺍﻟﻄﻔﻞ ﻭﺍﺳﺘﻐﻨﺎﺋﻪ‬ ‫ﻋﻨﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ :‬ﻳﻌﻮ ‪‬ﺩ ﺣﻘﻬﺎ ﺇﺫﺍ ﻓﺎﺭﻗﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﻛﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﳌﻐﲑﺓ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺯﻡ‪ .‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻷﻥ ﺍﳌﻘﺘﻀﻲ ﳊﻘﻬﺎ ﻣﻦ ﺍﳊﻀﺎﻧﺔ ﻫﻮ ﻗﺮﺍﺑﺘ‪‬ﻬﺎ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻕ ﺍﻟﺰﻭﺝ ﺍﻷﺟﻨﱯ ﻣﻨﻪ‬ ‫ﻋﺎﺭﺿﻬﺎ ﻣﺎﻧﻊ ﺍﻟﻨﻜﺎﺡ ﳌﺎ ﻳ‪‬ﻮﺟﺒﻪ ﻣﻦ ﺇﺿﺎﻋﺔ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺍﺷﺘﻐﺎﳍﺎ ﲝﻘﻮ ِ‬ ‫ﻋﻦ ﻣﺼﺎﳊﻪ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻐﺬﻳﺘﻪ ﻭﺗﺮﺑﻴﺘﻪ ﰲ ﻧﻌﻤﺔ ﻏﲑ ﺃﻗﺎﺭﺑﻪ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ ِﻣ‪‬ﻨ ﹲﺔ‬ ‫ﺡ ﲟﻮﺕٍ‪ ،‬ﺃﻭ ﻓﹸﺮﻗﺔٍ‪ ،‬ﺯﺍﻝ ﺍﳌﺎﻧﻊ‪ ،‬ﻭﺍﳌﻘﺘﻀﻲ ﻗﺎﺋﻢ‪ ،‬ﻓﺘﺮﺗﺐ ﻋﻠﻴﻪ‬ ‫ﻭ ﹶﻏﻀ‪‬ﺎﺿ‪‬ﺔ‪ ،‬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 ﻳ‪‬ﻨﻜ ‪‬ﺢ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻬﺎ‪ ،‬ﺃﻭ ﻋﻤﺘﻬﺎ‪ ،‬ﺃﻭ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻭ‪‬ﻳ ِ‬ ‫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 ،#‬ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﺍﻟﺪﺧﻮﻝ؟ ﻭﰲ ﺫﻟﻚ ﻭﺟﻬﺎﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﲟﺠﺮﺩ ﺍﻟﻌﻘﺪ ﺗﺰﻭﻝ ﺣﻀﺎﻧﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻷﻧﻪ ﺑﺎﻟﻌﻘﺪ ﻳ‪‬ﻤِﻠﻚ‪ ‬ﺍﻟﺰﻭﺝ ﻣﻨﺎﻓﻊ ﺍﻻﺳﺘﻤﺘﺎﻉ ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﻤﻠِﻚ ﻧﻔﻌﻬﺎ ﻣﻦ‬ ‫ﺣﻀﺎﻧﺔ ﺍﻟﻮﻟﺪ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﺰﻭﻝ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ‪ ،‬ﻓﺈﻥ ﺑﺎﻟﺪﺧﻮﻝ‬ ‫ﻁ ﺣﻀﺎﻧﺘﻬﺎ‬ ‫ﻳﺘﺤﻘﻖ ﺍﺷﺘﻐﺎﳍﺎ ﻋﻦ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﳛﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺍﻷﺷﺒﻪ ﺳﻘﻮ ﹸ‬ ‫ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻷ‪‬ﺎ 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 ‪‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﺍﻷﻳ‪‬ﻢ‬ ‫ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﺴﻘ ﹸ‬ ‫ﺐ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬ ‫ﻭﺫﻭﺍﺕ ﺍﻟﺒﻌﻞ‪ ،‬ﻭﺣ‪‬ﻜﻲ 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 ﻭﺍﺑﻨ‪‬ﻬﺎ 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 :‬ﺃ‪‬ﺎ 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 ﺣ‪‬ﺠ ﹸﺔ ‪‬ﻣ ‪‬ﻦ ﺃﺳﻘﻂ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻓﺜﻼﺙ ﺣﺠﺞ‪:‬ﺇﺣﺪﺍﻫﺎ‪ ،‬ﺣﺪﻳﺚ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ‪ .‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻗ ‪‬ﺪ ﺗﻘﺪ‪‬ﻡ ﻗﻮﻝ‬ ‫ﺍﻟﺼﺪ‪‬ﻳﻖ 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 ﺃﺭﻳﺪ‪‬ﻩ‪،‬‬ ‫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 ﻓﹶﺎ‪‬ﻧ ِ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 ﻳ‪‬ﻨﻜﺮ ﻟﻘﺎﺅﻩ ﳍﺎ‪ ،‬ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻹِﺭﺳﺎﻝ‪ ،‬ﻭﻟﻮ ﲢﻘﻖ‪ ،‬ﻓﻤﺮﺳﻞ ﺟﻴﺪ‪ ،‬ﻟﻪ‬ ‫ﺷﻮﺍﻫﺪ ﻣﺮﻓﻮﻋﺔ ﻭﻣﻮﻗﻮﻓﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻻﻋﺘﻤﺎ ‪‬ﺩ ﻋﻠﻴﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﻋﲎ ﺑﺎ‪‬ﻬﻮﻝ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‬ ‫ﻑ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺬﻱ ﺷﻬﺪ ﻟﻪ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻭﻻ ﺭ‪‬ﻳ ‪‬‬ ‫ﺍ‪‬ﻬﻮﻝ 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 ﺳﻴ‪‬ﻤﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﹶﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺘﻬﻤﲔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻓﻴﻪ ﺗﺪﻟﻴﺲ‪ ،‬ﻓﻠﻴﺲ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﺘﺪﻟﻴﺲ ﻋﻦ ﺍﳌﺘﻬﻤﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﺑﻞ ﺗﺪﻟﻴﺴ‪‬ﻪ ﻣﻦ ﺟﻨﺲ‬ ‫ﻉ ﻣﻦ‬ ‫ﺗﺪﻟﻴﺲ ﺍﻟﺴﻠﻒ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻳ‪‬ﺪﻟﱢﺴﻮﻥ 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 ‫ﺻ‪‬ﻬﻴﺐ‪ ،‬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 ﻛ‪‬ﻴﺲ‪،‬‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫ﺨ ‪‬ﺪﻣ‪‬ﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺨﺪﻣﺘ‪‬ﻪ 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 ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﱂ‬ ‫ﺃﻧﺲ ﱂ ‪‬ﻳﻨ‪‬ﺎﺯ ‪‬‬ ‫ﻳﺸﺮﺏ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﱂ ﳝﻴﺰ‪ ،‬ﻭﺃﻣﻪ ﻣﺰﻭﺟﺔ‪ ،‬ﻓﺤﻜﻢ ﺑﻪ ﻷﻣﻪ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺘ ‪‬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 ﺗﺰﻭ‪‬ﺟﺖ ﺃﺑﺎ ﻃﻠﺤﺔ ﱂ ﻳﺄﺕ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﻗﺎﺭﺏ ﺃﻧﺲ ﻳ‪‬ﻨﺎﺯﻋﻬﺎ ﰲ ﻭﻟﺪﻫﺎ ﻭﻳﻘﻮﻝ‪ :‬ﻗﺪ‬ ‫ﺐ ﺃﻧﻪ ﻻ ﳛﺮﻡ ﻋﻠﻰ ﺍﳌﺮﺃﺓ‬ ‫ﺐ ﺍﻧﺘﺰﺍﻋ‪‬ﻪ ِﻣ‪‬ﻨﻚِ‪ ،‬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 ﻳﻔﺮ‪‬ﻕ ﺑﲔ ﺍﻷﻡ ﻭﻭﻟﺪﻫﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻣﻦ ﻏﲑ ﺃﻥ ﻳ‪‬ﺨﺎﺻﻤﻬﺎ ‪‬ﻣ ‪‬ﻦ ﻟﻪ‬ ‫ﺝ ‪‬ﺬﻩ ﺍﻟﻘﺼﺔ ﻣﻦ ﺃﺑﻌ ِﺪ ﺍﻻﺣﺘﺠﺎﺝ ﻭﺃﺑﺮﺩﻩ‪.‬‬ ‫ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻭ‪‬ﻳ ﹾﻄﻠﹸﺐ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺎﻻﺣﺘﺠﺎ ‪‬‬ ‫ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﺃﻳﻀﺎﹰ‪ ،‬ﺍﺣﺘﺠﺎﺟ‪‬ﻬﻢ 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 ﻣﺰﻭ‪‬ﺟﺔ‬ ‫ﺙ ﻣﺂﺧﺬ‪.‬‬ ‫ﺱ ﰲ ﻗﺼﺔ ﺍﺑﻨﺔ ﲪﺰﺓ ﺛﻼ ﹶ‬ ‫ﲜﻌﻔﺮ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻟﻠﻨﺎ ِ‬ ‫ﺡ‬ ‫ﺡ ﻻ ﻳ‪‬ﺴﻘﻂ ﺍﳊﻀﺎﻧﺔ‪ .‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﶈﻀﻮﻧ ﹶﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻨﺘﺎﹰ‪ ،‬ﻓﻨﻜﺎ ‪‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻨﻜﺎ ‪‬‬ ‫ﺃﻣﻬ‪‬ﺎ ﻻ ﻳ‪‬ﺴ ِ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 ‪‬‬ ‫ﻳ‪‬ﺴﻘﻂ ﺍﳊﻀﺎﻧ‪‬ﺔ 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 ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﻼ ﺣﻀﺎﻧﺔ ﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻣﺴﻠﻢ ﻟﻮﺟﻬﲔ‪.‬‬ ‫ﺺ ﻋﻠﻰ ﺗﺮﺑﻴ ِﺔ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺩﻳﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﻨﺸﹶﺄ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﺮﺑ‪‬ﻰ‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳊﺎﺿﻦ ﺣﺮﻳ ‪‬‬ ‫ﺐ ﺑﻌﺪ ﻛِﱪﻩ ﻭﻋﻘﻠﻪ ﺍﻧﺘﻘﺎﻟﻪ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻐﲑﻩ ﻋﻦ ﻓﻄﺮﺓ ﺍﻟﻠﱠﻪ ﺍﻟﱵ ﻓﻄﺮ ﻋﻠﻴﻬﺎ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺼﻌ ‪‬‬ ‫ﻋﺒﺎﺩ‪‬ﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺍﺟﻌﻬﺎ ﺃﺑﺪﺍﹰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﱯ ج ‪ $‬ﹸﻛﻞﱡ ‪‬ﻣ ‪‬ﻮﻟﹸﻮﺩ ﻳﻮﹶﻟﺪ‪ ‬ﻋ‪‬ﻠﻰ ﺍﻟﻔِﻄ ‪‬ﺮ ِﺓ ﹶﻓﹶﺄﺑ‪‬ﻮﺍﻩ ‪‬ﻳ ‪‬ﻬ ‪‬ﻮﺩ‪‬ﺍِﻧ ِﻪ‬


‫‪٣١٣‬‬ ‫ﺠﺴ‪‬ﺎﻧِﻪ‪ (١)#‬ﻓﻼ ﻳ‪‬ﺆﻣﻦ ‪‬ﻮﻳ ‪‬ﺪ ﺍﳊﺎﺿﻦ ﻭﺗﻨﺼﲑ‪‬ﻩ ﻟﻠﻄﻔﻞ ﺍﳌﺴﻠﻢ‪.‬‬ ‫ﺼﺮ‪‬ﺍِﻧﻪِ‪ ،‬ﺃﻭ ﻳ‪ ‬ﻤ ‪‬‬ ‫ﺃﻭ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫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 ﺃﺣﺪ‪‬ﳘﺎ 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 ﺑﻌﻀ‪‬ﻬﻢ 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 ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﲟﺎ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ‬ ‫ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ ﺭﺍﻓﻊ ﺑﻦ ﺳﻨﺎﻥ‪ ،‬ﺃﻧﻪ ﺃﺳﻠﻢ ﻭﺃﺑﺖ ﺍﻣﺮﺃﺗ‪‬ﻪ ﺃﻥ ﺗ‪‬ﺴﻠﻢ‪،‬‬ ‫ﱯج‬ ‫ﱯ ج‪،‬ﻓﻘﺎﻟﺖ‪ :‬ﺍﺑﻨﱵ ﻭﻫﻲ ﻓﻄﻴ ‪‬ﻢ ﺃﻭ ﻳﺸﺒﻬ‪‬ﻪ‪ ،‬ﻭﻗﺎﻝ ﺭﺍﻓﻊ‪ :‬ﺍﺑﻨﱵ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻓﺄﺗﺖ ﺍﻟﻨ ‪‬‬ ‫‪$‬ﺍ ﹾﻗ ‪‬ﻌ ‪‬ﺪ ﻧﺎ ِﺣ‪‬ﻴ ﹰﺔ‪ ،#‬ﻭﻗﺎﻝ ﳍﺎ‪$:‬ﺍ ﹾﻗ ‪‬ﻌﺪِﻱ ﻧ‪‬ﺎ ِﺣ‪‬ﻴ ﹰﺔ‪،#‬ﻭﻗﺎﻝ ﳍﻤﺎ‪$‬ﺍ ‪‬ﺩﻋ‪‬ﻮﺍﻫﺎ‪ ،#‬ﻓﻤﺎﻟﺖ ﺍﻟﺼﺒﻴ ﹸﺔ ﺇﱃ ﺃﻣﻬﺎ‪،‬‬ ‫)‪(٢‬‬ ‫ﱯ ج‪$،‬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 ﻳ‪‬ﺤ ِﻤﻞﹸ ﻋﻠﻴﻪ)‪ ،(٣‬ﻭﺿﻌﻒ ﺍﺑ ‪‬ﻦ ﺍﳌﻨﺬﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺿﻌﻔﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﻗﺪ‬ ‫ﺍﺿﻄﺮﺏ ﰲ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺮﻭ‪‬ﻯ ﺃﻥ ﺍﳌﺨﻴ‪‬ﺮ ﻛﺎﻥ ﺑﻨﺘﺎﹰ‪ ،‬ﻭﺭﻭ‪‬ﻯ 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 ﺍﻟﺼﺒﻴ‪‬ﺔ ﳌﺎ‬ ‫ﻣﺎﻟﺖ ﺇﱃ ﺃﻣﻬﺎ ﺩﻋﺎ ﺍﻟﻨﱯ ج ﳍﺎ ﺑﺎﳍﺪﺍﻳﺔ‪ ،‬ﻓﻤﺎﻟﺖ ﺇﱃ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻮﻧ‪‬ﻬﺎ ﻣﻊ‬ ‫ﻑ ﻫ‪‬ﺪﻯ 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 ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪:‬ﻻ ﺣﻀﺎﻧ ﹶﺔ ﻟﻠﻔﺎﺳﻖِ‪ ،‬ﻓﺄ ‪‬ﱡ‬ ‫ﺍﻟﻀ‪‬ﺮ ‪‬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 ﻛﻮ‪‬ﻢ 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 ﻳ‪‬ﻀﻴﻌﻬﺎ‪ ،‬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 ﻣﻘﺪ‪‬ﻣﹰﺎ ﻋﻠﻰ ﻛﺜﲑ ﳑﺎ ﻧﻘﻠﻮﻩ‪ ،‬ﻭﺗﻮﺍﺭﺛﻮﺍ ﺍﻟﻌﻤﻞ ﺑﻪ‪،‬‬ ‫ﻓﻜﻴﻒ ﳚﻮﺯ ﻋﻠﻴﻬﻢ ﺗﻀﻴﻴﻌ‪‬ﻪ 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 ﺣﻀ‪‬ﺎﻧﺔ ‪‬ﻨﻮﻥ ﻭﻻ ﻣﻌﺘﻮﻩ ﻭﻻ ﻃﻔﻞ‪ ،‬ﻷﻥ‬ ‫ﻫﺆﻻﺀ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻣﻦ ﳛﻀﻨ‪‬ﻬﻢ ﻭﻳﻜ ﹸﻔﻠﹸﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻛﺎﻓﻠﲔ ﻟﻐﲑِﻫﻢ‪.‬‬ ‫ﻁ ﺍﳊﺮﻳﺔ‪ ،‬ﻓﻼ ﻳﻨﺘ ِﻬﺾ‪ ‬ﻋﻠﻴﻪ ﺩﻟﻴ ﹲﻞ ﻳ‪‬ﺮ 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 ‪‬ﺑ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺃ ِﺣ‪‬ﺒِﺘ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬ ‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻮﺍﻟﺪﺓ ‪‬ﻭ ‪‬ﻭﹶﻟ ِﺪﻫ‪‬ﺎ‪ ،‬ﻓﹶﺮ ‪‬‬ ‫‪‬ﻭِﻟ ِﺪﻫ‪‬ﺎ‪, (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 ﻳ‪‬ﻔﺮ‪‬ﻗﻮﻥ‬ ‫ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳊﻀﺎﻧﺔ؟ ﻭﻋﻤﻮ ‪‬ﻡ ﺍﻷﺣﺎﺩﻳﺚ ﲤﻨ ‪‬ﻊ ﻣِﻦ ﺍﻟﺘﻔﺮﻳﻖ ﻣﻄﻠﻘﹰﺎ ﰲ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺒﻴﻊ‪،‬‬ ‫ﻍ ِﻟﺤ‪‬ﻀﺎﻧ ِﺔ‬ ‫ﻭﺍﺳﺘﺪ ﹶﻻﻟﹸﻬﻢ ﺑﻜﻮﻥ ﻣﻨﺎﻓِﻌﻬﺎ ﳑﻠﻮﻛ ﹰﺔ ﻟﻠﺴﻴﺪ‪ ،‬ﻓﻬﻲ ﻣﺴﺘﻐ ِﺮﻗﹶﺔ ﰲ ﺧﺪﻣﺘﻪ‪ ،‬ﻓﻼ ﺗ‪‬ﻔ ‪‬ﺮ ﹸ‬ ‫ﺍﻟﻮﻟﺪ ﳑﻨﻮﻉ‪ ،‬ﺑﻞ ‪‬ﺣ ‪‬ﻖ ﺍﳊﹶﻀﺎﻧ ِﺔ ﳍﺎ‪ ،‬ﺗ‪‬ﻘﺪ‪‬ﻡ 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 ﻓﺎ‪‬ﺗﻔِﻖ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﺳِﻮﺍﻫﺎ‪ ،‬ﱂ ﻳ‪‬ﺴ 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 ﻭﺣ‪‬ﻨﻮ‪‬ﻩ‪ ،‬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 ﺣﻀﺎﻧﺘ‪‬ﻬﺎ 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 ﺃﺣﺪﻫ‪‬ﻤﺎ‪ ،‬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 ،‬ﻓﺄ‪‬ﻳﻬﻤﺎ ﻛﺎﻥ ﺃﻧﻔ ‪‬ﻊ ﻟﻪ ﻭﺃﺻﻮ ﹶﻥ ﻭﺃﺣﻔﻆﹶ‪ ،‬ﺭﻭﻋﻲ‪،‬‬ ‫ﻉ‬ ‫ﻭﻻ ﺗﺄﺛ ‪‬ﲑ ﻹِﻗﺎﻣﺔ ﻭﻻ ﻧﻘﻠﺔ‪ ،‬ﻫﺬﺍ ﻛﻠﱡ ‪‬ﻪ ﻣﺎ ﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﺣﺪ‪‬ﳘﺎ ﺑﺎﻟﻨﻘﻠﺔ ﻣﻀﺎﺭ ﹶﺓ ﺍﻵَﺧﺮ‪ ،‬ﻭﺍﻧﺘﺰﺍ ‪‬‬ ‫ﺍﻟﻮﻟﺪ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺫﻟﻚ‪ ،‬ﱂ ﻳ‪‬ﺠﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺍﳌﻮﻓﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺖ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗ‪‬ﻨﻜﺤﻲ‪ ،#‬ﻗﻴﻞ‪ :‬ﻓﻴﻪ ﺇﺿﻤﺎ ‪‬ﺭ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺎ ﱂ ﺗﻨﻜﺤﻲ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪$‬ﺃﻧ ِ‬ ‫ﻭﻳﺪﺧ ﹾﻞ ﺑﻚ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﳛﻜﻢ ﺍﳊﺎﻛﻢ ﺑﺴﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ‪ .‬ﻭﻫﺬﺍ ﺗﻌﺴﻒ ﺑﻌﻴﺪ ﻻ ﻳ‪‬ﺸﻌ ‪‬ﺮ ﺑﻪ‬ ‫ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻮﺟﻪ‪ ،‬ﻭﻻ ﻫﻮ ﻣﻦ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﱵ ﺗﺘﻮﻗﻒ ﺻﺤ ﹸﺔ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﺍﻟﺪﺧﻮ ﹸﻝ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ‪$‬ﺗﻨﻜﺤﻲ‪ ،#‬ﻋﻨﺪ ﻣﻦ ﺍﻋﺘﱪﻩ‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻟﻪ‪ $‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ‪‬ﺯﻭ‪‬ﺟﹰﺎ‬ ‫ﹶﻏ‪‬ﻴ ‪‬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 ﳛﻜﻤ‪‬ﻮﺍ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﺃﻥ ﺍﻷ ‪‬ﻡ ﺃﺣ ‪‬ﻖ ﺑﺎﻟﻄﻔﻞ ﻣﺎ ﱂ ﻳ‪‬ﻮﺟﺪ 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 ﻣﺴﺘﻔﺎﺩ‪‬ﺓ 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 ﺧ‪‬ﻴ ‪‬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 ‪‬‬ ‫ﺭﳛ‪‬ﻬﺎ ﻭﻓﺮﺍﺷ‪‬ﻬﺎ ﺧﲑ ﻟﻪ ﻣﻨﻚ ﺣﱴ ‪‬ﻳ ِ‬ ‫ﺐ ﻭﳜﺘﺎﺭ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﺤﻜﻢ ﺑﻪ ﻷﻣ‪‬ﻪ ﺣﲔ ﱂ ﻳﻜﻦ ﻟﻪ‬ ‫ﺐ ﻭﻳ‪‬ﻤﻴﺰ ﻭﳜﲑ ﺣﻴﻨﺌﺬ‪.‬‬ ‫ﲤﻴﻴ ‪‬ﺰ ﺇﱃ ﺃﻥ ﻳ‪‬ﺸ ‪‬‬ ‫ﺫﻛﺮ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ‪ ،‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋ‪‬ﺒﻴﺪ‬ ‫ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰊ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻏﹶﻨﻢ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ .‬ﺧ‪‬ﻴ ‪‬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 ﺃﻣ‪‬ﻪ‪ ،‬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 :‬ﺍﺧﺘ‪‬ﺼ ‪‬ﻢ ﺇﱃ ﻋﻤ ‪‬ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﰲ ﻏﻼﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻊ ﺃﻣﻪ‬ ‫ﺏ ﻋﻨﻪ ﻟِﺴﺎﻧ‪‬ﻪ 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 ﻓﺨﻴ‪‬ﺮﻩ‪ ،‬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.‬‬ ‫ﳉﺮ‪‬ﻣﻲ‪ ،‬ﻋﻦ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍ ﹶ‬ ‫ﻋﻤﺎﺭﺓ ﺍﳉﺮﻣﻲ‪ ،‬ﻗﺎﻝ‪:‬ﺧﲑﱐ ﻋﻠﻲ ﺑﲔ ﺃﻣﻲ ﻭ ‪‬ﻋﻤ‪‬ﻲ‪ ،‬ﰒ ﻗﺎﻝ ﻷﺥ ﱄ ﺃﺻﻐﺮ ﻣﲏ‪ :‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ‬ ‫ﻟﻮ ﺑﻠﻎ ﻣﺒﻠﻎ ﻫﺬﺍ ﳋﲑﺗ‪‬ﻪ)‪.(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 ﻋ‪‬ﻤﺎﺭﺓ ﺍﺑﻦ ﺭﻭﻳﺒﺔ‪ ،‬ﺃﻧﻪ‬ ‫ﺖ ﻓﻴﻪ ﺃﻣ‪‬ﻪ ﻭﻋﻤ‪‬ﻪ 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 ‪‬ﺧﻴ‪‬ﺮ‪.‬‬ ‫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 ﺧﻴ‪‬ﺮ ﻏﻼﻣﹰﺎ ﺑﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ)‪ ،(٢‬ﻭﻗﺎﻝ‪:‬ﺇ ﱠﻥ‬ ‫ﲔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ‪.‬‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﺧ‪‬ﻴ ‪‬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 ﻳ‪‬ﺨﻴ‪‬ﺮ‪ .‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﺗﺮﻯ ﺍﻟﺘﺨﻴﲑ؟ ﻗﺎﻝ ﺷﺪﻳﺪﹰﺍ‪.‬ﻗﻠﺖ‪ :‬ﻓﺄﻗ ﹼﻞ‬ ‫ﱄ ﺳﺒﻊ‪.‬‬ ‫ﺐﺇ ﱠ‬ ‫ﻣِﻦ ﺳﺒﻊ ﺳﻨﲔ ﻻ ﻳ‪‬ﺨﲑ؟ 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 ﺩﻭﻧ‪‬ﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺩﻭﻥ ﺍﻟﺴﺒﻊ‪ ،‬ﻓﺄﻣ‪‬ﻪ 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 ﺃﺣﺪ‪‬ﳘﺎ‪ ،‬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 ،‬ﻓﺄﻣ‪‬ﻬﺎ 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 :‬ﺃ‪‬ﺎ ﲣﲑ ﺑﻌﺪ ﺍﻟﺴﺒﻊ ﻛﺎﻟﻐﻼﻡ‪ ،‬ﻧ ‪‬‬ ‫ﺺ ﻣﺬﻫﺒﻪ ﻭﲢﺮﻳﺮ‪‬ﻩ‪.‬‬ ‫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 ،‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛﻞﹼ ﻣﻨﻬﻤﺎ ﺑ ‪‬‬ ‫ﺍﺧﺘﺎﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﲣﻴﲑ ﲝﺎﻝ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﺎ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﺍﻷ ‪‬ﻡ ﺃﺣﻖ‬ ‫ﺲ ﻭﺣﺪﻩ‪ ،‬ﰒ‬ ‫ﺏ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﻳﻠﺒ ‪‬‬ ‫ﺑﺎﳉﺎﺭﻳﺔ ﺣﱴ ﺗﺒﻠﻎ‪ ،‬ﻭﺑﺎﻟﻐﻼﻡ ﺣﱴ ﻳﺄﻛﻞ ﻭﺣﺪﻩ‪ ،‬ﻭﻳﺸﺮ ‪‬‬ ‫ﻳﻜﻮﻧﺎﻥ ﻋﻨﺪ ﺍﻷﺏ‪ ،‬ﻭﻣﻦ ﺳﻮﻯ ﺍﻷﺑﻮﻳﻦ ﺃﺣ ‪‬ﻖ ‪‬ﻤﺎ ﺣﱴ ﻳﺴﺘﻐﻨﻴﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺘﱪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻣﺎﻟﻚ‪ :‬ﺍﻷ ‪‬ﻡ ﺃﺣ ‪‬ﻖ ﺑﺎﻟﻮﻟﺪ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺣﱴ ﻳﱠﺜﻐِﺮ‪،‬ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﺭﻭﻯ ﺍﺑ ‪‬ﻦ‬ ‫ﺍﻟﻘﺎﺳﻢ‪ :‬ﺣﱴ ‪‬ﻳ‪‬ﺒﹸﻠﻎﹶ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﻴ‪ ‬ﺮ ﲝﺎﻝ‪.‬‬ ‫ﺚ ﺑﻦ ﺳﻌﺪ‪ :‬ﺍﻷ ‪‬ﻡ ﺃﺣ ‪‬ﻖ ﺑﺎﻻﺑﻦ ﺣﱴ ‪‬ﻳ‪‬ﺒﻠﹸ ﹶﻎ ﲦﺎﻥ ﺳﻨﲔ‪ ،‬ﻭﺑﺎﻟﺒﻨﺖ ﺣﱴ ﺗﺒﻠﻎ‪ ،‬ﰒ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻠﻴ ﹸ‬ ‫ﺏ ﺃﺣ ‪‬ﻖ ‪‬ﻤﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫ﺍﻷ ‪‬‬ ‫ﺐ ﺛﺪﻳﺎﻫﺎ‪ ،‬ﻭﺑﺎﻟﻐﻼﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻴ ﹶﻔﻊ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺴ ‪‬ﻦ ﺑﻦ ﺣ‪‬ﻲ‪ :‬ﺍﻷ ‪‬ﻡ ﺃﻭﱃ ﺑﺎﻟﺒﻨﺖ ﺣﱴ ‪‬ﻳ ﹾﻜﻌ‪ ‬‬ ‫ﻓﻴ‪‬ﺨﲑﺍﻥ ﺑﻌ ‪‬ﺪ ﺫﻟﻚ ﺑﲔ ﺃﺑﻮﻳﻬﻤﺎ‪ ،‬ﺍﻟﺬﻛ ‪‬ﺮ ﻭﺍﻷﻧﺜﻰ ﺳﻮﺍﺀ‪.‬‬ ‫ﱯ ج ﰲ ﺍﻟﻐﻼﻡ‪ ،‬ﻣﻦ‬ ‫ﻗﺎﻝ ﺍﳌﺨﻴ‪‬ﺮﻭﻥ ﰲ ﺍﻟﻐﻼﻡ ﺩﻭﻥ ﺍﳉﺎﺭﻳﺔ‪ :‬ﻗﺪ ﺛﺒﺖ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﻒﰲ‬ ‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪:‬ﻭﺛﺒﺖ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﳍﻢ ﳐﺎﻟ ‪‬‬ ‫ﺖ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﺃﻧﻜﺮﻩ ﻣﻨﻚ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﻏﺎﻳ ﹲﺔ ﰲ ﺍﻟﻌﺪﻝ ﺍﳌﻤﻜﻦ‪ ،‬ﻓﺈﻥ ﺍﻷ ‪‬ﻡ ﺇﳕﺎ ﹸﻗﺪ‪‬ﻣ ‪‬‬ ‫ﰲ ﺣﺎﻝ ﺍﻟﺼﻐﺮ ﳊﺎﺟﺔ ﺍﻟﻮﻟﺪ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﳊﻤﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻭﺍﳌﺪﺍﺭﺍﺓ ﺍﻟﱵ ﻻ ﺗﺘﻬﻴﺄ ﻟِﻐﲑ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺇﻻ ﻓﺎﻷ ‪‬ﻡ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻓﻜﻴﻒ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻴﻪ؟ ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻐﻼﻡ ﺣﺪﹰﺍ ﻳ‪ ‬ﻌ ِﺮﺏ‪ ‬ﻓﻴﻪ ﻋﻦ‬ ‫ﺐ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺴﺘﻐﲏ ﻋﻦ ﺍﳊﻤﻞ ﻭﺍﻟﻮﺿﻊ ﻭﻣﺎ ﺗ‪‬ﻌﺎﻧﻴﻪ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺗﺴﺎﻭﻯ ﺍﻷﺑﻮﺍﻥِ‪ ،‬ﻭﺯﺍﻝ ﺍﻟﺴﺒ ‪‬‬ ‫ﺐ ﻟﺘﻘﺪﱘ ﺍﻷﻡ‪ ،‬ﻭﺍﻷﺑﻮﺍ ِﻥ ﻣﺘﺴﺎﻭﻳﺎ ِﻥ ﻓﻴﻪ‪ ،‬ﻓﻼ ‪‬ﻳ ﹶﻘﺪ‪ ‬ﻡ ﺃﺣﺪ‪‬ﳘﺎ ﺇﻻ ﲟﺮﺟ‪‬ﺢ‪ ،‬ﻭﺍﳌﺮ ‪‬ﺟ ‪‬ﺢ ﺇﻣﺎ‬ ‫ﺍﳌﻮﺟ ‪‬‬ ‫ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﻋﺔﹸ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ‪ ،‬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 ،‬ﻭﺃﺧ‪‬ﺮﻧﺎ ﻣﺎ ﺃﺧﺮﻩ‪ ،‬ﻓﻘﺪﻡ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﻷﻥ ﺍﻟﻘﹸﺮﻋﺔ ﺇﳕﺎ ﻳ‪‬ﺼﺎﺭ‬ ‫ﻕ ﻣِﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻣﺮ ‪‬ﺟ ‪‬ﺢ ﺳﻮﺍﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻌﻠﻨﺎ ﻫﺎﻫﻨﺎ‬ ‫ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﺗﺴﺎﻭﺕ ﺍﳊﻘﻮ ‪‬‬


‫‪٣٢٠‬‬ ‫ﻗﺪﻣﻨﺎ ﺃﺣﺪ‪‬ﳘﺎ 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 ﻗﺪﻣ‪‬ﺘ ‪‬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 ﻗﺪ‪‬ﻣﻮﺍ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﻋﻠﻰ ﺍﻟﻘﺮﻋﺔ‪.‬‬ ‫ﺍﻟﺼﱯ‪ ،‬ﻓﻴ‪‬ﺮﺟﺢ 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 ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ 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 ﺃﻗﻌ‪‬ﺪﻩ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺃﻗﻌﺪ ﺍﳌﺮﺃﺓ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺃﻗﻌﺪ ﺍﻟﺼﺒﻴ ﹶﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ‪$ :‬ﺍ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍﻫﺎ‪،#‬‬ ‫)‪(١‬‬ ‫ﱯ ج ‪$‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ‪‬ﻫ ِﺪﻫ‪‬ﺎ‪ #‬ﻓﻤ‪‬ﺎﻟﹶﺖ ﺇﱃ ﹶﺃﺑِﻴﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻟﻮ ﱂ‬ ‫ﻓﻤﺎﻟﹶﺖ ﺇﱃ ﹸﺃﻣ‪‬ﻬﺎ 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 ‪‬ﻣﺘ‪‬ﺎﻋﻪ‪ِ ،‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﻞ ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻓﹶﻠ ‪‬‬ ‫ﺲ‪ (٢)#‬ﻭﰲ ﻗﻮﻟﻪ ‪ $‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﻖ ِﺷﺮ‪‬ﻛﹰﺎ ﹶﻟﻪ‪ ‬ﰲ ‪‬ﻋ‪‬ﺒ ٍﺪ‪ ،(٣)#‬ﺑﻞ‬ ‫ﳊﻀ‪‬ﺎﻧﺔ ﺃﻭﱃ ﺑﻌﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺬﻛﻮﺭﻳﺔ ﻓﻴﻪ‪ ،‬ﻷﻥ ﻟﹶﻔﻆ ﺍﻟﺼ‪‬ﱯ ﻟﻴﺲ ﻣِﻦ ﻛﻼﻡ‬ ‫ﺚﺍﹶ‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﻁ ﺗﺒﲔ ﺃﻧﻪ ﻻ‬ ‫ﰊ ﺣﻜﻰ ﺍﻟﻘِﺼﺔ‪ ،‬ﻭﺃ‪‬ﺎ 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 ﺿﻌ‪‬ﻔﻪ ﺍﺑ ‪‬ﻦ ﺍﳌﻨﺬﺭ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﺿﻌﻒ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻭﺍﻟﺜﻮﺭﻱ‬ ‫ﻓﺄﻣﺎ ﺍﻷﻭﻝ‪ ،‬ﻓﺎﳊﺪﻳ ﹸ‬ ‫ﻋﺒ ‪‬ﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳌﺨﻴ‪‬ﺮ 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 ﺃﻧ‪‬ﻪ ﺩﻭﻥ ﺍﳋﻤﺲ‪ ،‬ﻭﺃﻧﺘﻢ ﻻ ﺗ‪‬ﺨﲑﻭﻥ ﻣﻦ ﻟﻪ ﺩﻭﻥ ﺍﻟﺴﺒﻊ‪ ،‬ﻓﻈﻬﺮ ﺃﻧﻪ‬ ‫ﻻ ﻳ‪‬ﻤﻜﻨﻜﻢ 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 ﻳ‪‬ﻌﺘﱪ ﻓﻴﻪ ﺇﻣ‪‬ﺎ ﻫﺬﺍ ﻭﺇﻣ‪‬ﺎ ﻫﺬﺍ‪ ،‬ﻓﻴ‪‬ﻠﻐﻰ ﺍﻟﻮﺻﻒ ﰲ ﻛﻞ ﺣﻜﻢ ﺗﻌﻠﱠﻖ‬ ‫ﻒ ﺍﻟﺬﻛﻮﺭﺓ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﻟﻪ‬ ‫ﺑﺎﻟﻨﻮﻉ ﺍﻹِﻧﺴﺎﱐ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻳ‪‬ﻌﺘﱪ ﻭﺻ ‪‬‬ ‫ﻒ ﺍﻷﻧﻮﺛﺔ ﰲ ﻛ ﱢﻞ ﻣﻮﺿﻊ‬ ‫ﺗﺄﺛﲑ ﻓﻴﻪ‪ ،‬ﻛﺎﻟﺸﻬﺎﺩﺓ ﻭﺍﳌﲑﺍﺙ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﰲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻳﻌﺘﱪ ﻭﺻ ‪‬‬ ‫ﺺ ﺑﺎﻹﻧﺎﺙ‪ ،‬ﺃﻭ ﻳ‪‬ﻘﺪﻣﻦ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻛﺎﳊﻀﺎﻧﺔ‪ ،‬ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺬﻛ ‪‬ﺮ‬ ‫ﳜﺘ ‪‬‬ ‫ﻭﺍﻷﻧ‪‬ﺜﻰ‪ ،‬ﹸﻗﺪ‪‬ﻣﺖ ﺍﻷﻧﺜﻰ‪.‬ﺑﻘﻲ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺷﺄﻥ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﻫﻞ ﻟِﻮﺻﻒ ﺍﻟﺬﻛﻮﺭﺓ‬ ‫ﺗﺄﺛ ‪‬ﲑ ﰲ ﺫﻟﻚ ﻓﻴ‪‬ﻠﺤﻖ 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 ﻣ‪‬ﻦ ﺍﺧﺘﺎﺭﻩ ﺃﻭﻻﹰ‪ ،‬ﻧﻘﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻮ‬ ‫ﺧﲑﺕ ﺍﻟﺒﻨﺖ‪ ،‬ﺃﻓﻀﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻨﺪ ﺍﻷﺏ ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻨﺪ ﺍﻷﻡ ﺃﺧﺮﻯ‪ ،‬ﻓﺈ‪‬ﺎ 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 ﻳ‪‬ﻔﻀﻲ 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 ‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻃﺒ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ِﻦ‪.#‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻓﺎﻟﻌﺎﺩﺓ ﺷﺎﻫﺪﺓ ﺑﺄﻥ ﺍﺧﺘﻴﺎﺭ ﺃﺣﺪﳘﺎ ﻳ‪‬ﻀﻌﻒ ﺭﻏﺒﺔ ﺍﻵﺧﺮ ﻓﻴﻪ ﺑﺎﻹِﺣﺴﺎﻥ‬ ‫ﺇﻟﻴﻪ ﻭﺻﻴﺎﻧﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭ ﺃﺣﺪ‪‬ﳘﺎ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻵﺧﺮ ﱂ ﻳﺒﻖ ﺃﺣﺪ‪‬ﳘﺎ ﺗﺎ ‪‬ﻡ ﺍﻟﺮﻏﺒﺔ ﰲ ﺣﻔﻈﻪ‬ ‫ﻭﺍﻹِﺣﺴﺎﻥ ﺇﻟﻴﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻓﻬﺬﺍ ﺑﻌﻴﻨﻪ ﻣﻮﺟﻮ ‪‬ﺩ ﰲ ﺍﻟﺼﱯ‪ ،‬ﻭﱂ ﳝﻨﻊ ﺫﻟﻚ ﲣﻴﲑﻩ‪ .‬ﻗﻠﻨﺎ‪ :‬ﺻﺪﻗﺘﻢ ﻟﻜﻦ‬ ‫ﻋﺎﺭﺿ‪‬ﻪ 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 ‪‬‬ ‫ﻓﺴ‪‬ﺎﺩ ‪‬ﻳ ‪‬ﻌﺴ‪‬ﺮ‪ ‬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 ﻳ‪‬ﺸﺮﻉ 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 ﺻﻮﺗ‪‬ﻬﺎ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺸﻒ‪ ‬ﺭﺃﺳﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻭﻻ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﻞﹸ ﰲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻻ ﺗﺘﺠﺮ‪ ‬ﺩ ﰲ ﺍﻹِﺣﺮﺍﻡ ﻋﻦ ﺍﳌﺨﻴﻂ‪ ،‬ﻭﻻ ﺗﻜ ِ‬ ‫ﺗ‪‬ﺴﺎِﻓﺮ‪ ‬ﻭﺣﺪ‪‬ﻫﺎ‪ ،‬ﻫﺬﺍ ﻛﻠﹼ ‪‬ﻪ ﻣﻊ ﻛﱪﻫﺎ ﻭﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺳ ‪‬ﻦ ﺍﻟﺼﻐﺮ‪.‬‬ ‫ﻒ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﻓﻴﻪ ﺍﻻﳔﺪﺍﻉ؟ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺗﺮ ‪‬ﺩﺩ‪‬ﻫﺎ ﺑﲔ ﺍﻷﺑﻮﻳ ِﻦ ﳑﺎ ﻳﻌﻮ ‪‬ﺩ ﻋﻠﻰ‬ ‫ﻭﺿﻌ ِ‬ ‫ﺨﻞﱡ ﺑﻪ‪ ،‬ﺃﻭ ‪‬ﻳ‪‬ﻨ ﹸﻘﺼ‪‬ﻪ ﻷ‪‬ﺎ 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 ،‬ﻓﺘﺨﻴﲑ‪‬ﻫﺎ 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 :‬ﻋﻴ‪‬ﻨﻮﺍ ﺍﻷﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﺩﻟﻴﻼﹰ‪،‬‬


‫‪٣٢٣‬‬ ‫ﺏ‪.‬ﻗﺎﻝ ﻣ‪‬ﻦ ﺭﺟ‪‬ﺢ ﺍﻷﻡ‪:‬‬ ‫ﻭﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪ ،‬ﻭﺍﺧﺘﻴﺎ ‪‬ﺭ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺑﻪ ﻋﻴ‪‬ﻨﻮﺍ ﺍﻷ ‪‬‬ ‫ﺏ ﻳﺘﺼﺮ‪‬ﻑ 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 ،‬ﻭﻋﻴﻨ‪‬ﻬﺎ ﻋﻠﻴﻬﺎ ﺩﺍﺋﻤﹰﺎ ﲞﻼﻑ‬ ‫ﺐ ﻋﻦ ﺍﻟﺒﻨﺖ‪ ،‬ﺃﻭ ﰲ ‪‬ﻣ ِﻈ‪‬ﻨ ِ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 ‬ﻭﺟﻮﺩ‪‬ﻫﺎ ﻋﻨﺪ ﺍﻷﻡ‪ ،‬ﻓﺈ‪‬ﺎ ﺗ‪‬ﻌ ِﺮ ‪‬‬ ‫ﺍﻷﺏ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﺮﻛﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺣﺪ‪‬ﻫﺎ 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 ﺗ‪‬ﻌﻠﱢﻤﻬﺎ‬ ‫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 ﺗ‪‬ﺴﺎ ِﻋﺪ‪ ‬ﺍﺑﻨﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ‪‬ﻮﺍﻩ‪ ،‬ﻭﳛﻤﻠﹸﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻑ ﺍﻷﺏ‪ ،‬ﻭﳍﺬﺍ‬ ‫ﺿﻌ ‪‬‬ ‫ﻒ ﺩﺍﻋﻲ ﺍﻟﻐﲑ ِﺓ ﰲ ﻃﺒﻌﻬﺎ‪ ،‬ﲞﻼ ِ‬ ‫ﻒ ﻋﻘﻠﻬﺎ‪ ،‬ﻭﺳ‪‬ﺮﻋ ﹸﺔ ﺍﳔﺪﺍﻋﻬﺎ‪ ،‬ﻭﺿﻌ ‪‬‬ ‫ﻉ ﺗﺰﻭﳚ‪‬ﻬﺎ ﺇﱃ ﺃﺑﻴﻬﺎ ﺩﻭ ﹶﻥ ﺃﻣﻬﺎ‪ ،‬ﻭﱂ ﳚﻌﻞ ﻷﻣﻬﺎ ﻭﻻﻳﺔ ﻋﻠﻰ‬ ‫ﺍﳌﻌﲎ ﻭﻏﲑِﻩ ﺟﻌﻞ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺑ‪‬ﻀﻌﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﺎﳍﺎ‪ ،‬ﻓﻜﺎﻥ ﻣِﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﺃﻣ‪‬ﻬﺎ ﻣﺎ ﺩﺍﻣﺖ‬ ‫ﳏﺘﺎﺟ ﹰﺔ ﺇﱃ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺣﺪﹰﺍ ﺗ‪‬ﺸﺘﻬﻰ 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 ‪‬ﻐ‪‬ﻴ ‪‬ﺮﺓِ‪ ،‬ﻭﻟﻮ ﻣﻊ ﻓﺴﻘﻪ‬ ‫ﻭﻓﺠﻮﺭﻩ ﻣﺎ ﳛﻤﻠﻪ ﻋﻠﻰ ﻗﺘﻞ ﺍﺑﻨﺘﻪ ﻭﺃﺧﺘﻪ ﻭﻣﻮﻟﻴﺘﻪ ﺇﺫﺍ ﺭﺃﻯ ﻣﻨﻬﺎ ﻣﺎ ﻳ‪‬ﺮﻳﺒﻪ 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 ‫ﻧ‪‬ﺮﺍﻋﻲ 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 ﻛﺎ‪‬ﻧ ‪‬‬


‫‪٣٢٤‬‬ ‫ﻼ‬ ‫ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﱪ ﻗﺪﺭﺗ‪‬ﻪ 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 ﻗﺮ‪‬ﻋﺔ ﺃﻭ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﳕﺎ ﻧ‪‬ﻘﺪ‪‬ﻣﻪ 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 ‪‬‬ ‫ﻳ‪‬ﺴﺎ ِﻋﺪ‪‬ﻩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﱂ ﻳ‪‬ﻠﺘﻔﺖ ﺇﱃ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ ﻣﻦ ﻫﻮ ﺃﻧﻔ ‪‬ﻊ ﻟﻪ ﻭﺃﺧﲑ‪ ،‬ﻭﻻ‬ ‫ﺿ ِﺮﺑ‪‬ﻮﻫ‪‬ﻢ ﻋ‪‬ﻠﻰ‬ ‫ﺴ‪‬ﺒ ٍﻊ ﻭﺍ ‪‬‬ ‫ﲢﺘ ِﻤﻞﹸ ﺍﻟﺸﺮﻳﻌﺔ ﻏ ‪‬ﲑ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﻨﱯ ج ﻗﺪ ﻗﺎﻝ‪ $ :‬ﻣﺮ‪‬ﻭﻫ‪‬ﻢ ﺑِﺎﻟﺼ‪‬ﻼ ِﺓ ِﻟ ‪‬‬ ‫ﺸ ٍﺮ ﻭﹶﻓ ‪‬ﺮﻗﹸﻮﺍ ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ﰲ ﺍ ﹶﳌﻀ‪‬ﺎﺟِﻊ‪ (١)#‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻗﹸﻮﺍ‬ ‫‪‬ﺗ ‪‬ﺮﻛِﻬﺎ ِﻟ ‪‬ﻌ ‪‬‬ ‫ﺱ ﻭﺍ ِ‬ ‫ﺴﻜﹸﻢ ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭﹰﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﺃﻧ‪‬ﻔ ‪‬‬ ‫ﳊﺠ‪‬ﺎ ‪‬ﺭﺓﹸ﴾ ]ﺍﻟﺘﺤﺮﱘ‪ .[٦ :‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻋﻠﱢﻤﻮﻫ‪‬ﻢ‬ ‫ﱯ ﻳﺆﺛﺮ‬ ‫ﻭﺃﺩﺑﻮﻫﻢ ﻭﻓﻘﻬﻮﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻡ ﺗﺘﺮﻛﹸﻪ ﰲ ﺍﳌﻜﺘﺐ‪ ،‬ﻭﺗﻌﻠﻤﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼ ‪‬‬ ‫ﺍﻟﻠﻌﺐ ﻭﻣﻌﺎﺷﺮ ﹶﺓ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﺃﺑﻮ ‪‬ﻩ ﻳ‪‬ﻤﻜﻨﻪ 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.‬‬ ‫ﻣ‪‬ﺮﺍ ٍ‬ ‫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 ﺗ‪‬ﺮﻓﻊ ﻳﺪ‪‬ﻩ ﻋﻦ ﺍﻟﻮﻻﻳﺔ ﻭﻳ‪‬ﻘﺎﻡ ﻣﻦ ﻳﻔﻌﻞ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻀﻢ 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 ‫ﺍﻟﻌ‪‬ﺪﻭﺍﻥ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻋﻠﻰ ﺍﻟ‪‬ﺒ ‪‬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 :‬ﻓﻴﺪ‪‬ﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ج ‪$‬ﺃﻧﺖ ﺃﺣﻖ ﺑﻪ‪ ،#‬ﻭﱂ ﻳ‪‬ﺨﲑﻩ‪ .‬ﻭﺃﻣﺎ ﺍﳌﻘﺎ ‪‬ﻡ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻤﺎ‬ ‫ﺭﻭﻳﺘ‪‬ﻢ ﻣِﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻴﲑ ﻣﻄﻠﻘﺔ ﻻ ﺗﻘﻴﻴﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ‪‬ﺎ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ‪ ،‬ﺑﻞ‬ ‫ﻗﻴﺪﰎ ﺍﻟﺘﺨﻴﲑ ﺑﺎﻟﺴﺒﻊ‪ ،‬ﻓﻤﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻣ‪‬ﺎ ﻳ ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻭﳓﻦ ﻧﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺻﺎﺭ ﻟﻠﻐﻼﻡ ﺍﺧﺘﻴﺎﺭ ﻣﻌﺘﱪ‪ ،‬ﺧ‪‬ﻴ ‪‬ﺮ ﺑﲔ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺘﱪ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ ﺇﺫﺍ ﺍﻋﺘﱪ‬ ‫ﻗﻮﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻟﻴﺲ ﺗﻘﻴﻴﺪﻛﻢ ﻭﻗ ‪‬‬ ‫ﺖ ﺍﻟﺘﺨﻴﲑ ﺑﺎﻟﺴﺒﻊ ﺃﻭﱃ ﻣِﻦ ﺗﻘﻴﻴﺪﻧﺎ ﺑﺎﻟﺒﻠﻮﻍ‪،‬‬ ‫ﺑﻞ ﺍﻟﺘﺮﺟﻴ ‪‬ﺢ ﻣِﻦ ﺟﺎﻧﺒﻨﺎ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻌﺘ‪‬ﺒ ‪‬ﺮ ﻗﻮﻟﹸﻪ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﳍﺎ ‪$‬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 ﻳﺘﺄﺗ‪‬ﻰ ﻟﻜﻢ ﺍﻻﺣﺘﺠﺎ ‪‬‬ ‫ﺖ ﺃﺣ ‪‬ﻖ ﺑﻪ ﻣﺎ ﱂ ﺗ‪‬ﻨﻜِﺤﻲ‪ ،#‬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 ‪‬ﺗ‪‬ﻨ ِ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 ﺃﺟﺒﺘ‪‬ﻢ ﺑﻪ‪ ،‬ﺃﺟﺎﺏ ﺑﻪ ﻣﻨﺎﺯﻋﻮﻛﻢ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﻥ ﺃﺿﻤﺮﺗ‪‬ﻢ ﺃﺿﻤﺮ‪‬ﻭﺍ‪،‬‬ ‫ﺼﺼ‪‬ﻮﺍ‪ .‬ﻭﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻗﺘﻀﻰ‬ ‫ﺼ‪‬ﺘ ‪‬ﻢ ﺧ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻭﺇﻥ ﻗﻴ‪‬ﺪﺗ‪‬ﻢ ﻗﻴ‪‬ﺪﻭﺍ‪ ،‬ﻭﺇﻥ ‪‬ﺧ ‪‬‬ ‫ﺃﻣﺮﻳﻦ‪.‬‬


‫‪٣٢٦‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﺎ ﻻ ﺣ ‪‬ﻖ ﳍﺎ ﰲ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﺃﺣﻖ ﺑﻪ ﻣﺎ ﱂ ﺗﻨﻜﺢ‪،‬‬ ‫ﻭﻛﻮ‪‬ﺎ 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 ﻋ‪‬ﻠ ‪‬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 ﺑﺄ‪‬ﺎ ﺃﺣﻖ ﺑﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﻴﻤﺔ ﻭﻛﺎﻧﺖ ﺣﺮﺓ ﻭﺭﺷﻴﺪﺓ‬ ‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻻ ﺫﻛﺮ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻟﺒﺘﺔ‪ ،‬ﻓﺘﻘﻴﻴﺪ‪‬ﻩ 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 ﺧﻴ‪‬ﺮ 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 ﺃ‪‬ﻢ ﺗﻨﺎﺯﻋ‪‬ﻮﺍ ﰲ ﺭﺟﻞ ﻛﺒﲑ ﺑﺎﻟﻎ ﻋﺎﻗﻞ‪ ،‬ﻭﺃﻧﻪ‬ ‫‪‬ﺧﻴ‪‬ﺮ ﺑﲔ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﻻ ﻳﺴﺒﻖ ﺇﱃ ﻫﺬﺍ ﻓﻬ ‪‬ﻢ ﺃﺣﺪ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﻟﻮ ﻓﺮﺽ ﲣﻴﲑ‪‬ﻩ‪ ،‬ﻟﻜﺎﻥ ﺑﲔ ﺛﻼﺛﺔ‬ ‫ﺃﺷﻴﺎﺀ‪ :‬ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻭﺍﻻﻧﻔﺮﺍﺩ ﺑﻨﻔﺴﻪ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻌﻘﻞ 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 ﺧﻴ‪‬ﺮﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺑﺌﺮ ﺃﰊ ﻋﻨﺒﺔ ﻋﻠﻰ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺠﻮﺍﺑ‪‬ﻪ ﻣﻄﺎﻟﺒﺘﻜﻢ ﺃﻭ ﹰﻻ‪ :‬ﺑﺼﺤﺔ‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻣ‪‬ﻦ 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 ﺃﻭﻻﺩ‪‬ﻫﻢ 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 ﻟِﻠﻤﺨﻴ‪‬ﺮﻳﻦ ﻗﻮﻟﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﳜﻴ‪ ‬ﺮ ﳋﻤﺲ‪ ،‬ﺣﻜﺎﻩ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﻉ‬ ‫ﻋﻨﻪ ﺣﺮﺏ ﰲ‪$‬ﻣﺴﺎﺋﻠﻪ‪ ،#‬ﻭﳛﺘﺞ ﳍﺆﻻﺀ ﺑﺄﻥ ﺍﳋﻤﺲ ﻫﻲ ﺍﻟﺴﻦ ﺍﻟﱵ ﻳ‪‬ﺼﺢ ﻓﻴﻬﺎ ﲰﺎ ‪‬‬ ‫ﺍﻟﺼﱯ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻌﻘﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﳏﻤﻮﺩ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪:‬‬ ‫ﺖ ﻋﻦ ﺍﻟﻨﱯ ج ﳎﺔ ﳎ‪‬ﻬﺎ ﰲ ﱠ‬ ‫ﻋﻘﻠ ‪‬‬ ‫ﰲ ﻭﺃﻧﺎ ﺍﺑﻦ ﲬﺲ ﺳﻨﲔ)‪ (١‬ﺍﻭ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺇﳕﺎ‬ ‫ﻳ‪‬ﺨﻴ‪‬ﺮ ﻟﺴﺒﻊ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬ ‫ﻂ ﻟﻪ ﰲ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻓﻀﺒﻂ ﲟ‪‬ﻈﻨ‪‬ﺘﻬﻪ ﻭﻫﻲ ﺍﻟﺴﺒﻊ‪،‬‬ ‫ﺍﻟﺘﺨﻴ ‪‬ﲑ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﻤﻴﻴ ‪‬ﺰ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻭﻻ ﺿﺎﺑ ﹶ‬ ‫ﺼﺒِﻰ‬ ‫ﻓﺈ‪‬ﺎ ﺃﻭﻝ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﳍﺬﺍ ﺟﻌﻠﻬﺎ ﺍﻟﻨﱯ ج ﺣﺪﹰﺍ ﻟﻠﻮﻗﺖ ﺍﻟﺬﻱ ﻳ‪‬ﺆﻣﺮ 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 ﺍﳊﻜﻮﻣ‪‬ﺔ ﻛﺎﻧﺖ ‪‬ﻋﻘِﻴ ‪‬‬ ‫ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﺈ‪‬ﻢ ﳌﺎ ﺧﺮﺟ‪‬ﻮﺍ 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 ﺃ‪‬ﺎ ﺍﺑﻨﺔ ﺃﺧﻴﻪ ﻟﻠﻤﺆﺍﺧﺎﺓ ﺍﻟﱵ ﻋﻘﺪﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﻛﻮ‪‬ﺎ ﺍﺑﻨ ﹶﺔ ﻋ ‪‬ﻤﻪ‪ ،‬ﻭﺫﻛﺮ ﺟﻌﻔﺮ ﻣﺮﺟ‪‬ﺤﲔ‪ :‬ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻛﻮ ﹶﻥ ﺧﺎﻟﺘﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﺘﻜﻮﻥ ﻏﺪ‬ ‫ﱯ ج ﻣﺮ ‪‬ﺟ ‪‬ﺢ ﺟﻌﻔﺮ ﺩﻭﻥ ﻣﺮﺟ‪‬ﺢ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺤﻜﻢ ﻟﻪ‪ ،‬ﻭﺟﱪ ﻛ ﱠﻞ ﻭ‪‬ﺍﺣﺪ‬ ‫ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻓﺎﻋﺘﱪ ﺍﻟﻨ ‪‬‬ ‫ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃﺧﺬ ﺍﻟﺒﻨﺖ‪.‬‬ ‫ﻣﻨﻬﻢ ﻭﻃﻴ‪‬ﺐ ﻗﻠﺒ‪‬ﻪ 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 ﻳﺜ‪‬ﺒ ‪‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﺮﺟ‪ ‬ﺢ ﺍﻟﻘﺮﺍﺑﺔ ﻫﺎﻫﻨﺎ ﻭﻫﻲ ﺑﻨﻮﺓ ﺍﻟﻌﻢ‪ ،‬ﻓﻬﻞ ﻳ‪‬ﺴﺘﺤﻖ ‪‬ﺎ ﺍﳊﻀﺎﻧﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٥٨ ،١٥٧/١‬‬


‫‪٣٢٨‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﻳ‪‬ﺴﺘﺤﻖ ‪‬ﺎ ﻭﻫﻮ ﻣﻨﺼﻮﺹ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﻮﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻷﻧﻪ‬ ‫ﻋﺼﺒﺔ‪ ،‬ﻭﻟﻪ ﻭِﻻﻳﺔ ﺑﺎﻟﻘﺮﺍﺑﺔ‪ ،‬ﻓﻘﺪﻡ ﻋﻠﻰ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﲑﺍﺙ‪ ،‬ﻭﻭﻻﻳﺔ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻭﻻﻳﺔ ﺍﳌﻮﺕ‪ ،‬ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳ‪‬ﻨﻜﺮ ﻋﻠﻰ ﺟﻌﻔﺮ ﻭﻋﻠﻲ ﺍﺩ‪‬ﻋﺎﺀَﳘﺎ ﺣﻀﺎﻧﺘﻬﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﱂ ﻳﻜﻦ ﳍﻤﺎ ﺫﻟﻚ‪ ،‬ﻷﻧﻜﺮ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻓﺈ‪‬ﺎ 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 ‫ﺣﻀﺎﻧﺘ‪‬ﻬﺎ 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 ﺣﻀﺎﻧﺘ‪‬ﻬﺎ‪ ،‬ﺑﻞ ‪‬ﺗ ‪‬‬ ‫‪$‬ﳏﺮﺭﻩ‪ :#‬ﻻ ﺣﻀﺎﻧﺔ ﻟﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﳏﺮﻣﹰﺎ ﺑﺮﺿﺎﻉ ﺃﻭ ﳓﻮﻩ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﳊﻜ ‪‬ﻢ ﺑﺎﳊﻀﺎﻧﺔ ﻣِﻦ ﺍﻟﻨﱯ ج ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻫﻞ ﻭﻗﻊ ﻟﻠﺨﺎﻟﺔ؟ ﺃﻭ‬ ‫ﳉﻌﻔﺮ؟‬ ‫ﻑ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﰲ ﺫﻟﻚ‪،‬‬ ‫ﻒ ﻓﻴ ِﻪ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ،‬ﻣﻨﺸﺆﳘﺎ ﺍﺧﺘﻼ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﳑﺎ ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻓﻔﻲ ‪$‬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 ‫‪$‬ﻭﺃﻣﺎ ﺍﳉﺎﺭﻳﺔﹸ‪ ،‬ﻓﺄﻗﻀﻲ ‪‬ﺎ ﳉﻌﻔﺮ‪ ،‬ﺗﻜﻮ ﹸﻥ ﻣﻊ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﺎﻟ ﹸﺔ ﺃﻡ‪ #‬ﰒ ﺳﺎﻗﻪ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﻗﺎﻝ‪ :‬ﻗﻀﻰ ‪‬ﺎ ﳉﻌﻔﺮ‪ ،‬ﻷﻥ ﺧﺎﻟﺘﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﰒ ﺳﺎﻗﻪ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﱯ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻫﺎﱏﺀ ﺑﻦ ﻫﺎﱏﺀ‪ ،‬ﻭﻫﺒﲑﺓ ﺑﻦ ﻳ‪‬ﺮﱘ‪ ،‬ﻭﻗﺎﻝ‪$ :‬ﻓﻘﻀﻰ ‪‬ﺎ ﺍﻟﻨ ‪‬‬ ‫ﳋﺎﻟﺘﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﳋﹶﺎﹶﻟﺔﹸ ‪‬ﲟ‪‬ﻨ ِ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 ‫ﺗﺰﻭ‪‬ﺟﺖ‪ ،‬ﺳﻘﻄﺖ ﺣﻀﺎﻧﺘ‪‬ﻬﺎ‪.‬‬ ‫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 ﺣ‪‬ﺠﺔ ﰲ ﳎﻬﻮﻝ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﳋ ‪‬ﱪ ﺑﻜﻞ ﻭﺟﻪ ﺣﺠﺔ ﻋﻠﻰ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻷﻥ ﺧﺎﻟﺘﻬﺎ‬ ‫ﻛﺎﻧﺖ ﻣﺰﻭ‪‬ﺟﺔ ﲜﻌﻔﺮ‪ ،‬ﻭﻫﻮ ﺃﲨ ﹸﻞ ﺷﺎﺏ ﰲ ﻗﺮﻳﺶ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺫﺍ ﺭﺣﻢ ﳏﺮﻡ ﻣِﻦ ﺑﻨﺖ‬ ‫ﻆ ﳍﺎ‪.‬‬ ‫ﲪﺰﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﳓﻦ ﻻ ﻧ‪‬ﻨﻜ ‪‬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 ﺷﻬﺮﺗ‪‬ﻬﺎ 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 ﻭﺗﻌﺠ‪‬ﺐ 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 ،‬ﻭﻫ‪‬ﺒﲑﺓ 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 ،‬ﻭﻫ‪‬ﺒﲑﺓ 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 ﻳ‪‬ﻌﺮﻑ 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 ﻳﺘﻌﻴ‪‬ﻦ ﺫﻟﻚ ﻭﻫﻮ ﺃﻭﱃ ﻣﻦ ﺍﻷﺟﻨﱯ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﺑ ‪‬ﻦ‬ ‫ﺍﻟﻌﻢ ﻣﱪﺯﹰﺍ ﰲ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﺍﻟﻌِﻔﺔ‪ ،‬ﻭﺍﻟﺼ‪‬ﻴﺎﻧﺔ‪ ،‬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 ﹶﺬﻫ‪‬ﺎ ﻫﻮ؟‬ ‫ﻗﻴﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﰲ ﺷ‪‬ﻐﻞ 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 ‪‬‬ ‫ﻓﺨﺎﻟﺘ‪‬ﻬﺎ 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 ﺣﻀﺎﻧ‪‬ﺘﻬﺎ‪،‬‬ ‫ﻕ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ .‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻧﻜﺎﺣ‪‬ﻬﺎ 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 ﻋﻴﺸ‪‬ﻪ ﻣﻊ ﺍﳌﺮﺃﺓ‪ ،‬ﻻ ﻳ‪‬ﺆﻣﻦ ﺃﻥ ﻳ‪‬ﺤﺼ ﹶﻞ ﺑﻴﻨﻬﻤﺎ ﺧﻼﻑ‬ ‫ﻕ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺃﹶﻥ ﳝﻨﻌﻬﺎ ﻣِﻦ ﻫﺬﺍ ﻣﻊ ﺍﺷﺘﻐﺎﳍﺎ ﻫﻲ ﲝﻘﻮ ِ‬ ‫ﺝ ﺫﻟﻚ ﻭﻃﻠﺒﻪ‪ ،‬ﻭ ‪‬ﺣﺮ‪‬ﺹ ﻋﻠﻴﻪ‪ ،‬ﺯﺍﻟﺖ ﺍﳌﻔﺴﺪ ﹸﺓ ﺍﻟﱵ‬ ‫ﻓﺘﻀﻴﻎ‪،‬ﻣﺼﻠﺤﺔ ﺍﻟﻄﻔﻞ‪ ،‬ﻓﺈﺫﺍ ﺁﺛﺮ ﺍﻟﺰﻭ ‪‬‬ ‫ﻁ‬ ‫ﻷﺟﻠﻬﺎ ﺳﻘﻄﺖ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻭﺍﳌﻘﺘﻀﻲ ﻗﺎﺋﻢ‪ ،‬ﻓﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﺛﹸﺮﻩ‪ ،‬ﻳﻮﺿ‪‬ﺤﻪ 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 ﻭﺃﺷﺪ‪‬ﻫﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪،‬‬ ‫ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻂ‬ ‫ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﻣﺪﺍﺭﻙ ﰲ ﺍﳊﺪﻳﺚ ﻟﻠﻔﻘﻬﺎﺀ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻧﻜﺎﺡ ﺍﳊﺎﺿﻨﺔ ﻻ ‪‬ﻳﺴ‪‬ﻘ ﹸ‬ ‫ﺣﻀﺎﻧﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻗﻀﻰ ﺑﻪ ﳛﻲ ﺑﻦ ﲪﺰﺓ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﺐ ﺃﰊ ﳏﻤﺪ‬ ‫ﺑﻦ ﺣﺰ ٍﻡ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻧﻜﺎﺣ‪‬ﻬﺎ ﻻ ﻳ‪‬ﺴ ِﻘﻂﹸ ﺣﻀﺎﻧﺔ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﻳﺴﻘﻂ ﺣﻀﺎﻧﺔ ﺍﻻﺑﻦ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ‬ ‫ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻧِﻜﺎﺣ‪‬ﻬﺎ ﻟﻘﺮﻳﺐ ﺍﻟﻄِﻔﻞ ﻻ ﻳ‪‬ﺴﻘﻂ 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 ﻏﲑ‪‬ﻫﺎ ﻣِﻦ ﻧﺴﺎﺀ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﱂ‬ ‫ﻉ ﳍﺎ ﻏ ‪‬ﲑ ﺍﻷﺏ ﻣﻦ ﺃﻗﺎﺭﺏ‬ ‫ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘ‪‬ﻬﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺃ ‪‬ﻣﺎﹰ‪ ،‬ﻭﺍﳌﻨﺎﺯ ‪‬‬ ‫ﺍﻟﻄﻔﻞ ﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘ‪‬ﻬﺎ‪.‬‬ ‫ﻭﳓﻦ ﻧﺬﻛﺮ ﻛﻼﻣﻪ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻭﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﰲ ‪$‬ﺬﻳﺐ ﺍﻵﺛﺎﺭ‪#‬ﺑﻌﺪ ﺫﻛﺮ ﺣﺪﻳﺚ ﺍﺑﻨﺔ‬ ‫ﲪﺰﺓ‪ :‬ﻓﻴﻪ ﺍﻟﺪﻻﻟ ﹸﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﻗ‪‬ﻴ ‪‬ﻢ ﺍﻟﺼﺒﻴﺔ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻭﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﻣﻦ ﻗﺮﺍﺑﺘﻬﻤﺎ‬ ‫ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ‪‬ﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﺣ ‪‬ﻖ ﲝﻀﺎﻧﺘﻬﻤﺎ ﻣِﻦ ﻋﺼﺒﺎ‪‬ﻤﺎ 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 ﺑﻴﻨ‪‬ﻪ ﻭﺑﻴﻨ‪‬ﻪ‪ ،‬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 ﻗﺮﺍﺑ‪‬ﺘﻬ‪‬ﻤﺎ 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 ﺃﻣﻬﺎ‪‬ﻤﺎ 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 ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ‪،‬‬ ‫ﻭﱂ ﻳ‪‬ﺨﺎﻟﻒ 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$ :‬ﹶﺃ‪‬ﻧ ِ‬ ‫ﻣ‪‬ﺎ ﻟﹶﻢ ﺗ‪‬ﻨ ِ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 ﻋﺼﺒﺘ‪‬ﻬﺎ‪ ،‬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 ،‬ﺗﺒﻴ‪‬ﻦ 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 ‪‬ﻳ‪‬ﻨﺘ‪‬ﻔﻲ ﻋﻨﻪ ﺃﺳﺒﺎ ‪‬‬ ‫ﻟﻪ ﳐﺎﻟﻒ‪ ،‬ﻭﻟﻜﻦ ﺻﻔﺘﻪ ﺃﻥ ﻳﻨﻘﻠﹶﻪ ﻗﻮ ﹰﻻ ﻭﻋﻤ ﹰ‬ ‫ﺻ ﹶﻔﺘ‪‬ﻪ ﺫﻟِﻚ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﺃﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻧﻜﺤﺖ ﺑﻌﺪ‬ ‫ﺍﻟﻜﺬﺏ ﻭﺍﳋﻄﺄ‪ ،‬ﻭﻗﺪ ‪‬ﻧ ﹶﻘ ﹶﻞ ‪‬ﻣ ‪‬ﻦ ِ‬ ‫ﺏ ﺃﻭﱃ ﲝﻀﺎﻧﺔ ﺍﺑﻨﺘﻬﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺣﺠ‪‬ﺔ‬ ‫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 ‫ﻟﻜﻮ‪‬ﺎ ﺃﻧﺜﻰ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻓﺘﻘﺪﳝ‪‬ﻬﺎ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ﻛﺘﻘﺪﱘ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ‪،‬‬ ‫ﻭﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻓﻴﻪ ﻟﻔﻆ ﻋﺎﻡ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺍﺩ‪‬ﻋﺎﻩ‪ ،‬ﻻ ﻣﻦ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﻷﻡ ﺃﺣ ‪‬ﻖ‬ ‫ﺖ ﺍﻷﺧﺖ ﻟﻸﻡ ﺃﺣ ‪‬ﻖ ﻣﻦ ﺍﻟﻌﻢ‪ ،‬ﻭﺑﻨﺖ‬ ‫ﺑﺎﳊﻀﺎﻧﺔ ﻣﻦ ﺍﻟﻌﺼﺒ ِﺔ ﻣِﻦ ِﻗ‪‬ﺒ ِ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 :‬ﻓﻴﺨﻴ‪‬ﺮ 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 ﺍﳌﺰﻭ‪‬ﺝ 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 ﺣﻀﺎﻧﺘ‪‬ﻬﺎ‬ ‫ﺑﺎﻟﺘﺰﻭﻳﺞ ﺇﻣﺎ ﻟﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳ‪‬ﺴ ِ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 ﻏﺎﻳﺘ‪‬ﻬﺎ ﺃﻥ‬ ‫ﺗﻘﻮ ‪‬ﻡ ﻣﻘﺎﻡ ﺍﻷﻡ‪ ،‬ﻭﺗ‪‬ﺸﺒ‪‬ﻪ ‪‬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 ﻛﻮ‪‬ﺎ 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 ﺍﻟﺼﺒ‪‬ﺎﺡ‪ ،‬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 ﲢﺮ‪‬ﻡ 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 ﺧ‪‬ﺎﹶﻟﺘ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹶﻜﺢ‪ ‬ﺍ ﹶﳌ ‪‬ﺮﹶﺃﺓﹸ ‪‬ﻋﻠﹶﻰ‬ ‫ﺖ ﻳ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻔﺮ‪ ‬ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﺑﻬ‪‬ﺎ‪ :‬ﺗ‪‬ﺤ‪‬ﺘ ‪‬‬ ‫ﺑﻄﻮﻟﻪ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ‪ $ :‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺺ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﺿﻦ ﺫﺍ ﺭﺣﻢ‬ ‫‪‬ﻋ ‪‬ﻤِﺘﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﻋﻠﹶﻰ ﺧ‪‬ﺎﹶﻟِﺘﻬ‪‬ﺎ‪ ،#‬ﻭﻟﻴﺲ ﻋﻦ ﺍﻟﻨﱯ ج ﻧ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ ﺣﱴ ﻳ‪‬ﻌﺘﺮﺽ 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 ﻳﺪﻓﻌ‪‬ﻬﺎ 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 ﻳ‪‬ﻘﺪ‪‬ﺭﻫﺎ‪ ،‬ﻭﻻ ﻭﺭﺩ ﻋﻨﻪ ﻣﺎ ‪‬ﻳﺪ‪‬ﻝﱠ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﺭ ‪‬ﺩ ﺍﻷﺯﻭﺍﺝ ﻓﻴﻬﺎ ﺇﱃ‬ ‫ﺍﻟﻌﺮﻑ‪.‬‬ ‫ﺛﺒﺖ ﻋﻨﻪ ﰲ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪$ :#‬ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺧﻄﺒﺔ ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ ﲟﺤﻀﺮ ﺍﳉﻤﻊ‬ ‫ﺍﻟﻌﻈﻴﻢ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﺒﻀﻌﺔ ﻭﲦﺎﻧﲔ ﻳﻮﻣﹰﺎ ‪$‬ﻭﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻓﹶﺈ‪‬ﻧﻜﹸﻢ ﺃ ‪‬ﺧ ﹾﺬ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﺑﹶﺄﻣ‪‬ﺎﻧ‪‬ﺔ‬ ‫ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍ ‪‬ﺳﺘ‪‬ﺤﹶﻠ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬﻦ‪َ ‬ﺑﻜﹶﻠﻤ‪‬ﺔ ِﺍﻟﻠﹼﻪ‪ .‬ﻭﻟﹶﻬ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﺭِﺯﻗﹸﻬﻦ‪.‬ﻭﳍ ‪‬ﻦ ﻋﻠﻴﻜﻢ ﺭﺯﹸﻗ ‪‬ﻬﻦ‪‬‬ ‫ﻑ‪#‬‬ ‫ﻭﻛﺴﻮ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﺑﺎﳌﻌﺮﻭ ِ‬ ‫ﻭﺛﺒﺖ ﻋﻨﻪ ج ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﺃﻥ ﻫﻨﺪﹰﺍ ﺍﻣﺮﺃﺓ ﺃﰊ ﺳﻔﻴﺎﻥ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺇﻥ ﺃﺑﺎ ﺳ‪‬ﻔﻴﺎﻥ‬ ‫ﺕ ﻣﻨﻪ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪،‬‬ ‫ﺭﺟ ﹲﻞ ﺷﺤﻴ ‪‬ﺢ ﻟﻴﺲ ﻳ‪‬ﻌﻄﻴﲏ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻣﺎ ﻳﻜﻔﻴﲏ ﻭﻭﻟﺪﻱ ﺇﻻ ﻣﺎ ﺃﺧﺬ ‪‬‬ ‫ﻑ‪ .#‬ﻭﰲ ‪$‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﺣﻜﻴﻢ‬ ‫ﻚ ‪‬ﻭ ‪‬ﻭﹶﻟ ‪‬ﺪ ِﻙ ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻓﻘﺎﻝ‪ $ :‬ﺧﺬِﻱ ﻣ‪‬ﺎ ‪‬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 ِﻌﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ﹾﺄﻛﹸﻠﹸﻮﻥﹶ‪ ،‬ﻭ‪‬ﺍ ﹾﻛﺴ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮﻥﹶ‪ ،‬ﻭ ﹶﻻ‬ ‫‪‬ﺗ ‪‬‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﻋﺰ‬ ‫ﻀ ِﺮﺑ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻘ‪‬ﺒﺤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ‪ .(١)#‬ﻭﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﻣﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻄﺎﺑﻖ ﻟﻜﺘﺎ ِ‬ ‫ﲔ ِﻟﻤ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶﻥ ﻳِﺘ ‪‬ﻢ‬ ‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩﻫ‪ ‬ﻦ ﺣ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﻛﹶﺎ ِﻣﹶﻠ ِ‬ ‫ﺕ ﻳ‪ ‬ﺮ ِ‬ ‫ﻭﺟﻞ ﺣﻴﺚ ﻳﻘﻮﻝ‪﴿ :‬ﻭ‪‬ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻬ‪ ‬ﻦ ﺑﺎﳌﻌﺮﻭ ِ‬ ‫ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ ‪‬ﻭﻋ‪‬ﻠﻰ ﺍ ﹶﳌ ‪‬ﻮﻟﹸﻮ ِﺩ ﻟﹶﻪ ِﺭ ‪‬ﺯﻗﹸﻬ ‪‬ﻦ ‪‬ﻭ ِﻛ ‪‬‬ ‫ﻑ﴾)‪] (٢‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٣٣ :‬ﻭﺍﻟﻨﱯ ج‬ ‫ﺟﻌﻞ ﻧﻔ ﹶﻘ ﹶﺔ ﺍﳌﹶﺮﺃﺓ ﻣﺜﻞ ﻧﻔﻘﺔ ﺍﳋﹶﺎﺩﻡ‪ ،‬ﻭﺳﻮ‪‬ﻯ ﺑﻴﻨﻬﻤﺎ ﰲ ﻋﺪﻡ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺭﺩ‪‬ﳘﺎ ﺇﱃ ﺍﳌﻌﺮﻭﻑ‪،‬‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻪ ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻓﻘﺎﻝ‪ِ$ :‬ﻟ ﹾﻠ ‪‬ﻤﻤ‪‬ﻠﻮ ِﻙ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ﻭ ِﻛ ‪‬‬ ‫ﻑ‪ .(٣)#‬ﻓﺠﻌﻞ ﻧﻔﻘﺘﻬﻤﺎ ﺑﺎﳌﻌﺮﻭﻑِ‪ ،‬ﻭﻻ ﺭﻳﺐ‬ ‫ﺃﻥ ﻧﻔﻘﺔ ﺍﳋﺎﺩﻡ ﻏ ‪‬ﲑ ﻣﻘﺪ‪‬ﺭﺓ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﺑﺘﻘﺪﻳﺮﻫﺎ‪ .‬ﻭﺻﺢ ﻋﻨﻪ ﰲ ﺍﻟﺮﻗﻴﻖ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫‪$‬ﹶﺃ ﹾﻃ ِﻌﻤ‪‬ﻮﻫ‪‬ﻢ ِﻣﻤ‪‬ﺎ ﺗ‪‬ﺄ ﹸﻛﻠﹸﻮﻥﹶ‪ ،‬ﻭﹶﺃﹾﻟِﺒﺴ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮ 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 :‬ﺍﻣﺮﺃﺗ‪‬ﻚ ﺗﻘﻮ ﹸﻝ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗ‪‬ﻄ ِﻌﻤ‪‬ﲎ‪ ،‬ﻭﺇﻣﺎ‬ ‫ﺃﻥ ﺗ‪ ‬ﹶﻄﱢﻠﻘﹶﲏ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪ :‬ﹶﺃﻃﹾﻌﻤﲏ ﻭﺍﺳﺘﻌﻤﻠﲏ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻻﺑﻦ ﺃﻃﻌﻤﲏ ﺇﱃ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﲏ)‪.(١‬‬ ‫ﻓﺠﻌﻞ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺮﻗﻴﻖ ﻭﺍﻟﻮﻟﺪ ﻛﻠﱠﻬﺎ ﺍﻹِﻃﻌﺎﻡ ﻻ ﺍﻟﺘﻤﻠﻴﻚ‪.‬ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻫﺬﺍ‬ ‫ﻂ ﻣ‪‬ﺎ ﺗ ﹾﻄ ِﻌﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ‬ ‫ﻣﺮﻓﻮﻋﹰﺎ ﺇﱃ ﺍﻟﻨﱯ ج ﻛﻤﺎ ﺳﻴﺄﰐ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﺃﻭ ‪‬ﺳ ِ‬ ‫ِﻛ ‪‬‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻬ‪ ‬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 ‪‬ﺭﺩ‪‬ﻩ‬ ‫ﱯ ج‪ ،‬ﻓﻜﻴﻒ ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﺩ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﺮﻑ‪ ،‬ﻭﺃﺭﺷﺪ ﺃﻣﺘﻪ‬ ‫ﻑ ﻟﻮ ﱂ ﻳﺮﺩﻩ ﺇﻟﻴﻪ ﺍﻟﻨ ‪‬‬ ‫ﺇﱃ ﺍﻟﻌ‪‬ﺮ ِ‬ ‫ﺇﻟﻴﻪ؟ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌ‪‬ﺮﻑ ﺇﳕﺎ ﻳﺘﻌﺎﺭﻓﻮﻥ ﺑﻴﻨﻬﻢ ﰲ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺃﻫﻠﻴﻬﻢ ﺣﱴ ﻣﻦ‬ ‫ﱯ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻨﻔﻘﻮﻥ ﻋﻠﻰ‬ ‫ﳊﺐ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﻳ‪‬ﻮﺟﺐ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺍﳋﺒﺰ ﻭﺍﻹِﺩﺍﻡ ﺩﻭﻥ ﺍ ﹶ‬ ‫ﺃﺯﻭﺍﺟﻬﻢ‪ ،‬ﻛﺬﻟﻚ ﺩﻭﻥ ﲤﻠﻴﻚ ﺍﳊﺐ ﻭﺗﻘﺪﻳﺮﻩ‪ ،‬ﻭﻷ‪‬ﺎ 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 ‪‬ﻣﺪ‪‬ﻳﻦ‪ ،‬ﻭﻻ ﰲ ﺭﻃﻠﲔ ﲝﻴﺚ ﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻬﻤﺎ ﻭﻻ ‪‬ﻳ‪‬ﻨﻘﹸﺺ‪،‬‬ ‫ﻭﻟﻔﻈﻪ ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻮﺟﻪ‪ ،‬ﻭﻻ ﺇﳝﺎﺀ‪ ،‬ﻭﻻ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﺇﳚﺎﺏ ﻣﺪ‪‬ﻳﻦ 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 ‫ﻏﲑ‪‬ﻩ‪ ،‬ﱂ ﻳﻠﺰﻣﻪ ﺑﺬﻟﹸﻪ‪ ،‬ﻭﻟﻮ ﻋﺮﺽ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺃﻳﻀﺎﹰ‪ ،‬ﱂ ﻳﻠﺰﻣﻬﺎ ﻗﺒﻮﻟﹸﻪ ﻷﻥ ﺫﻟﻚ ﻣﻌﺎﻭﺿﺔ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪(١٦٦٢‬‬ ‫)‪ (٢‬ﺭﻗﻢ )‪.(١٦٦١‬‬


‫‪٣٣٧‬‬ ‫ﻓﻼ ﻳ‪‬ﺠﱪ ﺃﺣﺪ‪‬ﳘﺎ ﻋﻠﻰ ﻗﺒﻮﳍﺎ‪ ،‬ﻭﳚﻮﺯ ﺗﺮﺍﺿﻴﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﺪ‪‬ﺭﻭﺍ ﺍﻟﻨﻔﻘﺔ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺪ‪‬ﺭﻫﺎ ﺑﺎﳊﺐ ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻔﻘﺔ‬ ‫ﺍﻟﻔﻘﲑ ﻣ ‪‬ﺪ ﲟﺪ ﺍﻟﻨﱮ ج‪ ،‬ﻷﻥ ﺃﻗﻞ ﻣﺎ ﻳﺪﻓﻊ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ‪‬ﻣﺪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻋﺘﱪ‬ ‫ﻂ ﻣ‪‬ﺎ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﻓ ﹶﻜﻔﱠﺎﺭﺗ‪‬ﻪ ِﺇ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻋ ‪‬‬ ‫ﺴ ‪‬ﻮ‪‬ﺗﻬ‪‬ﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٨٩ :‬ﻗﺎﻝ‪ :‬ﻭﻋﻠﻰ ﺍﳌﹸﻮ ِﺳ ِﺮ ‪‬ﻣﺪ‪‬ﺍﻥِ‪ ،‬ﻷﻥ ﺃﻛﺜﺮ ﻣﺎ‬ ‫‪‬ﺗ ﹾﻄ ِﻌﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ ِﻛ ‪‬‬ ‫ﺃﻭﺟﺐ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻮﺍﺣﺪ ‪‬ﻣﺪ‪‬ﺍ ِ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 ﻳ‪‬ﺤﻔﻆ 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 ِﻌﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫﻠِﻴﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪:‬‬ ‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﺍﻟﻴﻤﲔ‪﴿ :‬ﻓﻜﻔﱠﺎﺭ‪‬ﺗ ‪‬ﻪ ﺇﻃﻌﺎ ‪‬ﻡ ‪‬ﻋ ‪‬‬ ‫ﺴﻜِﻴﻨﺎ﴾ ]ﺍ‪‬ﺎﺩﻟﺔ‪،[٤ :‬‬ ‫ﲔﻣ‪‬‬ ‫ﺴﺘ‪‬ﻄ ‪‬ﻊ ﻓﹶﺈ ﹾﻃﻌ‪‬ﺎﻡ‪ِ ‬ﺳ‪‬ﺘ ‪‬‬ ‫‪ ،[٨٩‬ﻭﻗﺎﻝ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‪﴿ :‬ﻓﹶﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻭﻟﻴﺲ ﰲ‬ ‫ﻭﻗﺎﻝ ﰲ ﻓﺪﻳﺔ ﺍﻷﺫﻯ‪﴿:‬ﹶﻓ ِﻔﺪ‪‬ﻳ ﹲﺔ ِﻣ ‪‬ﻦ ﺻﻴ‪‬ﺎ ٍﻡ ﺃ ‪‬ﻭ ﺻ ‪‬ﺪﹶﻗ ٍﺔ ﺃﹶﻭ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫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 ِﺳ‪‬ﺘ ‪‬‬ ‫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 :‬ﻳ‪‬ﻐﺪ‪‬ﻳﻬﻢ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(١٤٣ ،١٤١/٤‬ﻭﻣﺴﻠﻢ )‪.(١١١‬‬


‫‪٣٣٨‬‬ ‫ﻭﻳ‪‬ﻌﺸ‪‬ﻴﻬﻢ ﺧﺒﺰﹰﺍ ﻭﺯﻳﺘﹰﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﺍﳊﺎﺭﺙ ﻛﺎﻥ ﻋﻠ ‪‬ﻲ ﻳﻘﻮﻝ ﰲ ﺇﻃﻌﺎﻡ ﺍﳌﺴﺎﻛﲔ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ‪:‬‬ ‫ﻳ‪‬ﻐﺪ‪‬ﻳﻬﻢ ﻭﻳ‪‬ﻌﺸﻴﻬﻢ 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 ِﻌﻤ‪‬ﻮﻥ 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 ﻳ‪‬ﻄﻌﻢ 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 ﻳ‪‬ﻄﻌﻢ ﻋﻨﻪ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﺧﺒﺰﹰﺍ ﻭﳊﻤﹰﺎ ﻭﺃﻣﺮ‬ ‫ﳍﻢ ﺑﺜﻮﺏ ﻣ‪‬ﻌﻘﹶﺪ 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 ﺟ‪‬ﺒﲑ‪ ،‬ﻭﺷ‪‬ﺮﻳﺢ‪ ،‬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 ﻭﻳ‪‬ﻌﺸ‪‬ﻴﻬﻢ‪ ،‬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 ﻣﻘﺪ‪‬ﺭ ﺩﻭﻥ‬ ‫ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺎﺕ‪.‬‬ ‫ﻓﺎﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ ﻓﻴﻬﻤﺎ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺣﺪ‪‬ﻩ‪ ،‬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 ﻣﻘﺪ‪‬ﺭﺓ ﺑﺎﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻻ ﺃﻭﺟﺒﻬﺎ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺍﻟﺰﻭﺟﺔ ﻭﺍﳋﺎﺩﻡ‪ ،‬ﻭﺍﻹِﻃﻌﺎ ‪‬ﻡ ﻓﻴﻬﺎ ﺣﻖ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﻵَﺩﻣﻲ ﻣﻌﲔ‪ ،‬ﻓﻴ‪‬ﺮﺿﻰ ﺑﺎﻟﻌﻮﺽ ﻋﻨﻪ‪،‬‬ ‫ﺠﺰِﻩ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﺍﻟﺘﻘﺪﻳ ‪‬ﺮ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻭﳍﺬﺍ ﻟﻮ ﺃﺧﺮﺝ ﺍﻟﻘﻴﻤﺔ ﱂ ‪‬ﻳ ‪‬‬ ‫ﺇﲰﺎﻋﻴﻞ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺠ‪‬ﺎﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋ‪‬ﻮﺍﻧﺔ‪ ،‬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 ﹸﺃﻋ‪‬ﻄﻴﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮﺗ‪‬ﻚ ﺃﻥ ﺗ ﹶﻜ ﱢﻔﺮ‪ ،‬ﻓﺄﻃﻌﻢ ﻋﻨ‪‬ﻲ 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 ‪‬ﻬﻴ‪‬ﻞ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺎ‪‬ﻳﺮ‪‬ﻓﺎ! ﺇﺫﺍ‬ ‫ﻉ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ‪.‬‬ ‫ﺻﻮ‪ٍ ‬‬ ‫ﺖ ﻓﺤﻨﺜﺖ‪ ،‬ﻓﺄﻃﻌﻢ ﻋﲏ ﻟﻴﻤﻴﲏ ﲬﺴﺔ ﺃ ‪‬‬ ‫ﺣﻠﻔ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻋﻦ ﻋ‪‬ﻤﺮ 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 ﺑ‪‬ﺮ‪ ،‬ﺃﻭ ﺻﺎﻋﹰﺎ ﻣﻦ ﲤﺮ ﰲ ﻛﻔﺎﺭﺓ‬ ‫ﻒ ﺻﺎ ٍ‬ ‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺇﻧﺎ ﻧ‪‬ﻄ ِ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 :‬ﻳ‪‬ﺠﺰﻯﺀ 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 ﹸﻛﺮ‪‬ﻫﺎ‪،‬‬


‫‪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 :‬ﻣﺪ‪‬ﺍ ِﻥ ِﻟ ﹸﻜﻞﱢ ﻣﺴﻜﲔ‪.‬‬ ‫ﺱ ﻭﻫﻢ‬ ‫ﺖ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﲪﺎ ‪‬ﺩ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ :‬ﺃﺩﺭﻛ ‪‬‬ ‫ﻳ‪‬ﻌﻄﻮﻥ 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 ﹶﻜﻌ‪‬ﺐ ﺑﻦ ﻏ ‪‬‬ ‫ﲔ‪ .‬ﻓﻘﺪ‪‬ﺭ‬ ‫ﻉ ﹶﻃﻌ‪‬ﺎﻣﹰﺎ ِﻟ ﹸﻜﻞﱢ ِﻣﺴ‪‬ﻜ ٍ‬ ‫ﻒ ﺻ‪‬ﺎ ٍ‬ ‫ﺼ ‪‬‬ ‫ﻉ ِﻧ ‪‬‬ ‫ﻒ ﺻﺎ ٍ‬ ‫ﺼ ‪‬‬ ‫ﲔ ِﻧ ‪‬‬ ‫ﻓﺪﻳﺔ ﺍﻷﺫﻯ‪ :‬ﹶﺃ ﹾﻃ ِﻌ ‪‬ﻢ ِﺳ‪‬ﺘ ﹶﺔ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓِﺪﻳﺔ ﺍﻷﺫﻯ‪ ،‬ﻓﺠﻌﻠﻨﺎ ﺗﻘﺪﻳﺮﻫﺎ ﺃﺻﻼﹰ‪ ،‬ﻭﻋﺪ‪‬ﻳﻨﺎﻫﺎ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭﺍﺕ‪،‬ﰒ ﻗﺎﻝ‬ ‫ﺕ ﻗﺪ ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﺎﻋﺘﱪﻧﺎ‬ ‫ﺕ ﻭ ﺍﻟﻜﻔﺎﺭﺍ ِ‬ ‫ﻣﻦ ﻗﺪ‪‬ﺭ 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 ﻣﻘﺪ‪‬ﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﻟﻮ ‪‬ﻋ ِﺪ ‪‬ﻡ‬ ‫ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻣﺴ‪‬ﺎ ِ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 ﺣ‪‬ﺠﺔ 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 ﹾﻃﻌ‪‬ﺎﻡ ِﺳ‪‬ﺘ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﺓ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﺇﳕﺎ ﻗﺎﻝ ﰲ ﺍﻟﻜﻔﺎﺭﺓ‪﴿ :‬ﺇ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻋ ‪‬‬ ‫ﺲ ﺍﻟﻄﻌﺎﻡ ﻭﻻ‬ ‫]ﺍ‪‬ﺎﺩﻟﺔ‪ ،[٤ :‬ﻓﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹِﻃﻌﺎﻡ‪ ،‬ﻭﱂ ﳛﺪ ﻟﻨﺎ ﺟﻨ ‪‬‬ ‫ﻗﺪﺭﻩ‪ ،‬ﻭﺣ ‪‬ﺪ ﻟﻨﺎ ﺟﻨﺲ ﺍﳌﻄﻌﻤﲔ ﻭﻗﺪﺭ‪‬ﻫﻢ‪ ،‬ﻓﺄﻃﻠﻖ ﺍﻟﻄﻌﺎﻡ ﻭﻗ‪‬ﻴ ‪‬ﺪ ﺍﳌﻄﻌﻮﻣﲔ‪ ،‬ﻭﺭﺃﻳﻨﺎﻩ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺣﻴﺚ ﺫﻛﺮ ﺇﻃﻌﺎ ‪‬ﻡ ﺍﳌﺴﻜﲔ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﺈﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻹِﻃﻌﺎ ‪‬ﻡ ﺍﳌﻌﻬﻮﺩ ﺍﳌﺘﻌﺎﺭﻑ‪،‬‬ ‫ﺴ ‪‬ﻐ‪‬ﺒ ٍﺔ * ‪‬ﻳﺘِﻴﻤﹰﺎ﴾‬ ‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿:‬ﻭﻣ‪‬ﺎ ﺃﹶﺩﺭﺍ ‪‬ﻙ ﻣ‪‬ﺎ ﺍﻟ ‪‬ﻌ ﹶﻘ‪‬ﺒﺔﹸ * ﻓﹶﻚ ‪‬ﺭﹶﻗ‪‬ﺒ ٍﺔ * ﺃﹶﻭ ِﺇ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ﰲ ‪‬ﻳﻮ ٍﻡ ﺫﻱ ‪‬ﻣ ‪‬‬ ‫]ﺍﻟﺒﻠﺪ‪ .[١٥-١٢ :‬ﻭﻗﺎﻝ‪﴿ :‬ﻭﻳ‪‬ﻄ ِﻌﻤ‪‬ﻮ ﹶﻥ ﺍﻟﻄﱠﻌﺎ ‪‬ﻡ ﻋ‪‬ﻠﻰ ﺣ‪‬ﺒ ِﻪ ﻣِﺴﻜِﻴﻨﹰﺎ ﻭ‪‬ﻳﺘِﻴﻤﹰﺎ‬ ‫ﻭﺃﹶﺳﲑﹰﺍ﴾]ﺍﻹِﻧﺴﺎﻥ‪ [٨ :‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﺃ‪‬ﻢ ﻟﻮ ﻏﺪ‪‬ﻭﻫﻢ ﺃﻭ ﻋﺸ‪‬ﻮﻫﻢ ﺃﻭ ﺃﻃﻌﻤ‪‬ﻮﻫﻢ‬ ‫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 ﻳ‪‬ﻤﻠﻜﻬﻢ‪ ،‬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 ‪‬ﻤﻬ‪‬ﻢ ‪‬ﺣﻴ‪‬ﺴﹰﺎ‪ ،#‬ﻭﻫﺬﺍ ﺃﻇﻬﺮ ﻣﻦ ﺃﻥ ﻧﺬﻛﺮ ﺷﻮﺍﻫﺪ‪‬ﻩ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺯﺍﺩ ﺫﻟﻚ ﺇﻳﻀﺎﺣﹰﺎ‬ ‫ﻂ ﻣ‪‬ﺎ ‪‬ﺗ ﹾﻄ ِﻌﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫﻠِﻴﻜﹸﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ ،[٨٩ :‬ﻭﻣﻌﻠﻮﻡ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﺃﻥ ﺍﻟﺮﺟﻞ‬ ‫ﻭﺑﻴﺎﻧﹰﺎ ﺑﻘﻮﻟﻪ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﲔ ﻣِﻦ ﺫﻟﻚ‪،‬‬ ‫ﺇﳕﺎ ﻳ‪‬ﻄﻌﻢ ﺃﻫﻠﻪ ﺍﳋﺒ ‪‬ﺰ ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻭﺍﳌﺮﻕ ﻭﺍﻟﻠﱭ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﻃﻌﻢ ﺍﳌﺴﺎﻛ ‪‬‬ ‫ﻓﻘﺪ ﺃﻃﻌﻤﻬﻢ ﻣِﻦ ﺃﻭﺳﻂ ﻣﺎ ﻳ‪‬ﻄﻌﻢ 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 ﻣﻘﺪ‪‬ﺭ‪.‬‬ ‫ﻑ‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺪ‪‬ﺭ ﻃﻌﺎﻡ ﺍﻷﻫﻞ‪ ،‬ﻓﺈﳕﺎ ﺃﺧﺬ ﻣﻦ ﺗﻘﺪﻳﺮ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﻴ‪‬ﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺧﻼ ‪‬‬ ‫ﻼ ﻟﻄﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﻃﻌﺎﻡ‬ ‫ﻣﻘﺘﻀﻰ ﺍﻟﻨﺺ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺃﻃﻠﻖ ﻃﻌﺎ ‪‬ﻡ ﺍﻷﻫﻞ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﺻ ﹰ‬ ‫ﺍﻟﻜﻔﺎﺭﺓ ﻻ ﻳﺘﻘﺪ‪‬ﺭ ﻛﻤﺎ ﻻ ﻳﺘﻘ ‪‬ﺪ ‪‬ﺭ ﺃﺻﻠﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ 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 ،‬ﺃ‪‬ﺎ ﻻ ﲣﺘِﻠﻒ‪ ‬ﺑﺎﻟﻴ‪‬ﺴﺎﺭ ﻭﺍﻹِﻋﺴﺎﺭ‪،‬‬ ‫ﺽ ﻋﻨﻬﺎ‪،‬‬ ‫ﺝ ﺍﻟ ِﻌ ‪‬ﻮ ِ‬ ‫ﻉ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺇﺧﺮﺍ ‪‬‬ ‫ﻭﺃ‪‬ﺎ ﻻ ﺗﺘﻘﺪ‪‬ﺭ 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 ﺗ‪‬ﻘﺪﻳﺮﻫﺎ ﺑﻮﺟﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﰎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺗﻘﺪﻳﺮﻫﺎ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻬﲔ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﻋﻦ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﻋﻠﻲ‪ ،‬ﻭﺃﻧﺲ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‬ ‫ﺸ‪‬ﻴﻬﻢ‪.‬‬ ‫ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻳ‪‬ﺠﺰﻯﺀ ﺃﻥ ﻳﻐ ‪‬ﺪﻳ‪‬ﻬﻢ ﻭﻳﻌ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ‪‬ﻣ ‪‬ﻦ ﺭ‪‬ﻭﻱ ﻋﻨﻬﻢ ﺍﳌﺪ ﻭﺍﳌﺪﺍﻥ ﱂ ﻳﺬﻛﺮﻭﺍ ﺫﻟﻚ ﺗﻘﺪﻳﺮﹰﺍ ﻭﲢﺪﻳﺪﺍﹰ‪ ،‬ﺑﻞ ﲤﺜﻴﻼﹰ‪،‬‬ ‫ﻱ ﻋﻨﻪ ﺍﳌﺪ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﻋﻨﻪ ﻣﺪﺍﻥ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﻋﻨﻪ ﻣﻜﹼﻮﻙ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺟﻮﺍ ‪‬ﺯ‬ ‫ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﺭ‪‬ﻭ ‪‬‬ ‫ﻒ ﺃﻭ ﺭﻏﻴﻔﺎﻥِ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻐﺪﻳﺔ ﻭﺍﻟﺘﻌﺸﻴﺔ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﻋﻨﻪ ﺃﻛﻠﺔ‪ ،‬ﻭﺭ‪‬ﻭﻱ 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 ‪‬ﺪ‪‬ﻳ ﹲﺔ‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻭﺍﻟﻠﹼ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻃﻠﻖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﱂ‬ ‫ﺻ ‪‬ﺪﹶﻗ ٍﺔ ﹶﺃ ‪‬ﻭ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫ِ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 ،‬ﻓﻌﻴ‪‬ﻨﻪ‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﱯ ج ﺑﺎﻟ ﹶﻔ ‪‬ﺮﻕِ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻟﺸﺎﺓ‪.‬‬ ‫ﺝ ﺇﳕﺎ ﻳ‪‬ﺨﺮﺝ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ ﻣﻦ‬ ‫ﺨ ِﺮ ‪‬‬ ‫ﻭﺃﻣﺎ ﺟﺰﺍ ُﺀ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﺈﻧﻪ ﻣِﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺈﻥ ﺍﳌﹸ ‪‬‬ ‫ﻒ ﻻ ﻳ‪‬ﻨﻈﺮ ﻓﻴﻬﺎ ﺇﻟﻒ ﻋﺪﺩ ﺍﳌﺴﺎﻛﲔ‪،‬‬ ‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻫﻲ ﲣﺘﻠﻒ ﺑﺎﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ‪ ،‬ﻓﺈ‪‬ﺎ ‪‬ﺑﺪ‪‬ﻝ ﻣ‪‬ﺘﹶﻠ ٍ‬ ‫ﻭﺇﳕﺎ ﺗﻨﻈﺮ ﻓﻴﻬﺎ ﺇﱃ ﻣﺒﻠﻎ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻴ‪‬ﻄﻌﻤﻪ ﺍﳌﺴﺎﻛﲔ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ ﻣﻦ ﺇﻃﻌﺎﻣﻬﻢ ﻭﺗﻔﻀﻴﻞ‬ ‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﺘﻘﺪﻳ ‪‬ﺮ ﺍﻟﻄﻌﺎﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﳌﺘﻠﻒ‪ ،‬ﻭﻫﻮ ‪‬ﻳ ِﻘﻞﱡ ﻭﻳﻜﺜﹸﺮ‪ ،‬ﻭﻟﻴﺲ ﻣﺎ‬ ‫ﻳ‪‬ﻌﻄﺎﻩ ﻛﻞﱡ ﻣﺴﻜﲔ ﻣﻘﺪﺭﹰﺍ‪.‬‬ ‫ﺐ ﳍﺎ‬ ‫ﻼ ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺒ‪‬ﻄﻼﻥ‪ ،‬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 ﺫﻣﺘ‪‬ﻪ‬ ‫ﺐ ﺛﺎﺑﺖ ﳍﺎ ﰲ ﺫﻣﺘﻪ‪ ،‬ﻭﱂ ‪‬ﺗ ‪‬ﻌ‪‬ﺘ ‪‬‬ ‫ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻭﺇﻥ ﱂ ﲡﻌﻠﻮﻩ ﻣﻌﺎﻭﺿﺔ‪ ،‬ﻓﺎﳊ ‪‬‬ ‫ﻣﻨﻪ ﺇﻻ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻭﺇﺑﺮﺍﺋﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗ‪‬ﱪﺋﻪ ﻃﺎﻟﺒﺘﻪ ﺑﺎﳊﺐ ﻣﺪ ﹰﺓ ﻃﻮﻳﻠﺔ ﻣﻊ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻴﻬﺎ ﻛ ﱠﻞ‬ ‫ﻳﻮ ٍﻡ ﺣﺎﺟﺘﻬﺎ ﻣﻦ ﺍﳋﺒﺰ ﻭﺍﻷﺩﻡ‪،‬ﻭ ﺇﻥ ﻣﺎﺕ ﺃﺣﺪ‪‬ﳘﺎ ﻛﺎﻥ ﺍﳊﺐ ﺩﻳﻨﹰﺎ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ‪ ،‬ﻳ‪‬ﺆﺧﺬ 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 ،‬ﻭﺗﺪﻓﻌ‪‬ﻪ ﹸﻛ ﱠﻞ ﺍﻟﺪﻓﻊ ﻛﻤﺎ ﻳﺪﻓﻌ‪‬ﻪ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌ‪‬ﺮﻑ‪،‬‬ ‫ﻭﻻ ﻳ‪‬ﻤ ِﻜﻦ‪ ‬ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬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 ﺛﺒﻮﺗ‪‬ﻪ 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 ،‬ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﲡﺐ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﺗ ِ‬ ‫ﻋﻠﻴﻬﺎ ﺣﱴ ﺗﺴﺘﻘﺮ ﲟ‪‬ﻀﻲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻴﻌﺎﻭﺽ ﻋﻨﻬﺎ ﻛﻤﺎ ﻳ‪‬ﻌﺎﻭﺽ ﻋﻤﺎ ﻫﻮ ﻣﺴﺘﻘﺮ ﰲ ﺍﻟﺬﻣﺔ‬ ‫ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻫﺬﺍ ﺍﻹِﺷﻜﺎﻝ ﳐﻠﺼﹰﺎ ﻗﺎﻝ‪ :‬ﺍﻟﺼﺤﻴﺢ‬ ‫ﻣﻦ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﳌﺎ ﱂ ﳚﺪ ﺑﻌ ‪‬‬ ‫ﺃ‪‬ﺎ 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 .‬ﺃﻗﻴﺴﻬ‪‬ﻤﺎ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﺴﻘﻂ‪ ،‬ﻷﻧﻪ ﱂ‬ ‫ﻑ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺗﻄﻮﻉ ﲟﺎ ﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ ،‬ﻭﺻﺮ‪‬ﺣﻮﺍ ﺑﺄﻥ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﰲ ﺍﻟﺮﺷﻴﺪﺓ ﺍﻟﱵ‬ ‫ﻳﻮ ِ‬ ‫ﺃﺫﻥ ﳍﺎ ﹶﻗ‪‬ﻴﻤ‪‬ﻬﺎ‪ ،‬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 ﻳ‪‬ﺒﺎﱄ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻔﺮﺩ ﺍﻷﺏ ﺑﻨﻔﻘﺔ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻻ ﺗ‪‬ﺸﺎ ِ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 :‬ﺃ‪‬ﺎ 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 ﻷ‪‬ﺎ ﺃﻗﺮﺏ‪ ،‬ﻭﰲ ﻣﺴﺄﻟﺔ ﺃﻡ ﻭﺑﻨﺖ‬


‫‪٣٤٤‬‬ ‫ﻋﻠﻰ ﺍﻷﻡ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﲪﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺗﻨﻔﺮﺩ ‪‬ﺎ ﺍﻟﺒﻨﺖ‪،‬‬ ‫ﻷ‪‬ﺎ ﺗﻜﻮﻥ ﻋﺼﺒ ﹰﺔ ﻣﻊ ﺃﺧﻴﻬﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ‪ :‬ﺍﻧﻔﺮﺍﺩ ﺍﻟﻌﺼﺒﺔ ﺑﺎﻹِﻧﻔﺎﻕ‪ ،‬ﻷﻧﻪ ﺍﻟﻮﺍﺭﺙ ﺍﳌﻄﻠﻖ‪.‬‬ ‫ﻭﻓﻴﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺍﻷﻗﺎﺭﺏ ﻣﻘﺪ‪‬ﺭﺓ ﺑﺎﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺑﺎﳌﻌﺮﻭﻑ‪،‬‬ ‫ﻭﺃﻥ ِﻟﻤ‪‬ﻦ 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 ﺍﻟﺒﻴﻨ‪‬ﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻄﻰ ﺍﳌﺪ‪‬ﻋﻲ 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 ،‬ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﺧ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﺍﻷﻣ‪‬ﺎ‪‬ﻧ ﹶﺔ ﺇﱃ ﻣﻦ ﺍﹾﺋ‪‬ﺘ ‪‬ﻤ‪‬ﻨﻚ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﻚ‪ .(١)#‬ﻭﳍﺬﺍ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺘﲔ ﻣﻔﺮﻗﹰﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻤﻨﻊ ﻣﻦ ﺍﻷﺧﺬ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﺟﻮ‪‬ﺯ ﻟﻠﺰﻭﺟﺔ ﺍﻷﺧﺬﹶ‪ ،‬ﻭﻋﻤﻞ ﺑﻜﻼ ﺍﳊﺪﻳﺜﲔ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﺸﻖ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﺮﻓﻌ‪‬ﻪ ﺇﱃ ﺍﳊﺎﻛﻢ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺑﺎﻹِﻧﻔﺎﻕ ﺃﻭ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﰲ‬ ‫ﺫﻟﻚ ﻣﻀﺮ‪‬ﺓ ﻋﻠﻴﻬﺎ ﻣﻊ ﲤﻜﻨﻬﺎ ﻣﻦ ﺃﺧﺬ ﺣﻘﻬﺎ‪ .‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺣﻘﻬﺎ ﻳﺘﺠﺪ ‪‬ﺩ ﹸﻛ ﱠﻞ ﻳﻮﻡ ﻓﻠﻴﺲ‬ ‫ﻫﻮ ﺣﻘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﺴﺘﻘﺮﹰﺍ ﻳ‪‬ﻤﻜﻦ 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 ‪‬‬ ‫ﻳ‪‬ﻤﻜﻨﻬﺎ ﻣﻦ ﺃﺧﺬ ﻣﺎ ﻣﻀﻰ ﳍﺎ ﻣِﻦ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻊ ﻗﻮﳍﺎ‪ :‬ﺇﻧﻪ ﻻ ﻳ‪‬ﻌﻄﻴﻬﺎ ﻣﺎ ﻳﻜﻔﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺩﻟﻴ ﹶﻞ ﻓﻴﻬﺎ‪ ،‬ﻷ‪‬ﺎ 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 :‬ﺃ‪‬ﻤﺎ 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 :‬ﺃ‪‬ﻤﺎ 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 ﻳ‪‬ﺆﺛﱢﺮ ﻓﺮ ‪‬‬ ‫ﺍﳊﺎﻛﻢ ﰲ ﻭﺟﻮ‪‬ﺎ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﺇﺫﺍ ﺳﻘﻄﺖ ﲟﻀﻰ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﰲ‬ ‫‪$‬ﳏ ‪‬ﺮ ِﺭ ِﻩ‪ ،#‬ﺍﻟﻔﺮﻕ ﺑﲔ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺇﺫﺍ ﻏﺎﺏ ﻣ‪‬ﺪ ﹰﺓ ﻭﱂ‬ ‫ﻳ‪‬ﻨﻔﻖ‪ ،‬ﻟﺰﻣﻪ ﻧﻔﻘ ﹸﺔ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻛ ‪‬ﻢ ﻗﺪ ﻓﺮﺿﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻧﻔﻘ ﹸﺔ ﺃﻗﺎﺭﺑﻪ‪ ،‬ﻓﻼ ﺗﻠﺰﻣﻪ ﻟِﻤﺎ ﻣﻀﻰ ﻭﺇﻥ ﻓﺮﺿﺖ ﺇﻻ ﺃﻥ ﻳﺴﺘﺪﺍﻥ ﻋﻠﻴﻪ ﺑﺈﺫﻥ‬ ‫ﺍﳊﺎﻛﻢ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻔﺮﺽ ﺍﳊﺎﻛﻢ ﰲ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﳌﺎ‬ ‫ﻼ ﻭﺗﻮﺟﻴﻬﺎﹰ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻘﻞﹸ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻌﺮﻑ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻻ ﻋﻦ ﻗﺪﻣﺎﺀ‬ ‫ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻧﻘ ﹰ‬ ‫ﺃﺻﺤﺎﺑﻪ ﺍﺳﺘﻘﺮﺍ ‪‬ﺭ ﻧﻔﻘﺔ ﺍﻟﻘﺮﻳﺐ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﻓﺮﺿﻬﺎ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻻ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬ ‫ﻭﻗﺪﻣﺎﺀ ﺃﺻﺤﺎﺑﻪ ﻭﺍﶈﻘﻘﲔ ﳌﺬﻫﺒﻪ ﻣﻨﻬﻢ‪ ،‬ﻛﺼﺎﺣﺐ ‪$‬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 ﻳ‪‬ﻮﺟﺪ ﺍﺳﺘﻘﺮﺍﺭ‪‬ﻫﺎ ﺇﺫﺍ ﹶﻓ ‪‬ﺮﺿ‪‬ﻬﺎ 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 #‬ﺑﺄ‪‬ﺎ ﻻ ﺗﺴﺘﻘﺮ ﻭﻟﻮ ﻓﺮﺿﻬﺎ‬ ‫ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻋﻠﱠﻠﻮﺍ ﺍﻟﺴﻘﻮﻁ ﺑﺄ‪‬ﺎ ِﲡﺐ‪ ‬ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻮﺍﺳﺎﺓ ﻹِﺣﻴﺎﺀ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﳍﺬﺍ ﻻ ﲡﺐ ﻣﻊ‬ ‫ﻳﺴﺎﺭ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻴ ﹸﻞ ﻳ‪‬ﻮﺟﺐ 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 ﻣﺼﲑ‪‬ﻩ 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 ﺗﻘﺪﻳﺮ‪‬ﻩ ﺃﻭ ﺃﻣﺮﹰﺍ ﺭﺍﺑﻌﹰﺎ ﻓﺈﻥ ﺃﹸﺭﻳ ‪‬ﺪ ﺑﻪ ﺍﻹِﳚﺎﺏ‪ ،‬ﻓﻬﻮ ﲢﺼﻴ ﹸﻞ ﺍﳊﺎﺻﻞ ﻭﻻ‬ ‫ﺇﺛﺒﺎ ‪‬‬ ‫ﺕ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻓﻔﺮﺿ‪‬ﻪ ﻭ ‪‬ﻋ ‪‬ﺪﻣ‪‬ﻪ‪ِ ‬ﺳﻴ‪‬ﺎﻥ‪ ،‬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 ﻣ‪‬ﺼﺎﺩﻣﺔ‬ ‫ﺐ ﺍﻟﻨﻔﻘ ﹸﺔ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻓﻴ‪‬ﻄﻌﻤﻬﻢ 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 ﻳ‪‬ﻤﻜ ‪‬ﻦ ﺃﻥ ﻳﻌﺘ ِﻘ ‪‬ﺪ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﰒ‬ ‫ﻳ‪‬ﻠﺰﻡ 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 ﻳ‪‬ﺰﻟﻪ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻋﻦ ﺻﻔﺘﻪ‪ .‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺑﻘﻲ ﻗﺴﻢ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﳊﺎﻛ ‪‬ﻢ‬ ‫ﻁ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ ﻣﺎ ﱂ ﻳﻔ ِﺮﺽ‪ ،‬ﻓﺈﻥ ﻓﹸ ِﺮﺿ‪‬ﺖ‪ ،‬ﺍﺳﺘﻘﺮﺕ ﻓﻬﻮ ﳛﻜﻢ ﺑﺎﺳﺘﻘﺮﺍﺭﻫﺎ ﻷﺟﻞ‬ ‫ﺍﻟﺴﻘﻮ ﹶ‬ ‫ﺍﻟﻔﺮﺽ ﻻ ﺑﻨﻔﺲ ﻣﻀﻲ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻻ ﻳ‪‬ﺠﺪﻱ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺳﻘﻮﻃﻬﺎ ﲟﻀﻲ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻫﻮ ﺍﳊ ‪‬ﻖ ﻭﺍﻟﺸﺮﻉ‪ ،‬ﱂ ‪‬ﻳﺠ‪‬ﺰ 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 ﻣ‪‬ﻬﺠﺘﻪ‪،‬‬ ‫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 ،‬ﻓﺈ‪‬ﺎ ﺗﺴﺘ ِﻘ ‪‬ﺮ ﲟﻀﻲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻟﻮ ﱂ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﺬﺍ ﻳﻨﺘ ِﻘ ‪‬‬ ‫ﺾ ﻻ ﺑ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﻠﻮ ِﻡ‬ ‫ﺗ‪‬ﻔﺮﺽ 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 ﻳ‪‬ﺴﻘﻄﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻻ ﻳ‪‬ﺴﻘﻄﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ‬ ‫ﻳ‪‬ﺴﻘﻄﻮ‪‬ﺎ ﻓﺮ‪‬ﻗﻮﺍ 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 ﻳ‪‬ﻌﺮﻑ‬ ‫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 ﻳ‪‬ﻨﻔﻘﻮﺍ ﺃﻭ ﻳ‪‬ﻄﻠﻘﻮﺍ‪ ،‬ﻓﺈﻥ ﻃﻠﻘﻮﺍ‪ ،‬ﺑﻌﺜﻮﺍ ﺑﻨﻔﻘﺔ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﱂ ﻳ‪‬ﺨﺎﻟﻒ 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 ﻳ‪‬ﻌﻄﻴﻬﺎ ﻛﻔﺎﻳﺘﻬﺎ‪،‬‬ ‫ﺠﻮ‪‬ﺯ ﳍﺎ ﺃﺧﺬ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻮﻟﹸﻜﻢ‪ :‬ﺇ‪‬ﺎ‬ ‫ﻓﺄﺑﺎﺡ ﳍﺎ ﺃﻥ ﺗﺄﺧﺬ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬‬ ‫ﻧﻔﻘﺔ ﻣﻌﺎﻭﺿﺔ‪ ،‬ﻓﺎﳌﻌﺎﻭﺿﺔ ﺇﳕﺎ ﻫﻲ ﺑﺎﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻨﻔﻘﺔ ﻟﻜﻮ‪‬ﺎ 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 ‫ﻭﻋ‪‬ﺸﺮ ِ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 ﹶﻟ‪‬ﺘﻌ‪ ‬ﺞ ﺇﱃ ﺍﻟﻠﱠﻪ ﻣﻦ ﺣﺒﺲ ﲪﺎ‪‬ﺎ‬ ‫ﻭﻣﻦ ﻳﺼﻮ‪‬ﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﺴﻴﻴﺒﻬﺎ ﰲ ﺃﻭﻃﺎﺭﻫﺎ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺄﰐ ﺷﺮﻉ ﺍﻟﻠﱠﻪ ﳍﺬﺍ ﺍﻟﻔﺴﺎﺩ‬


‫‪٣٤٨‬‬ ‫ﺝ ﺇﺫﺍ ﻃﻠﻘﻮﺍ‬ ‫ﺍﻟﺬﻱ ﻗﺪ ﺍﺳﺘﻄﺎﺭ ﺷﺮﺍﺭ‪‬ﻩ‪ ،‬ﻭﺍﺳﺘﻌﺮﺕ ﻧﺎﺭ‪‬ﻩ‪ ،‬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 :‬ﺇ‪‬ﻤﺎ 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 ﻏﲑ‪‬ﻫﻢ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﻫﺬﻩ ﻛﺘ ‪‬‬ ‫ﻭﻛﻼ ‪‬ﻡ ﺍﻷﺋﻤﺔ ﺑﲔ ﺃﻇﻬﺮﻧﺎ‪ ،‬ﻓﺄﻭ ِﺟﺪ‪‬ﻭﻧﺎ ﻣﻦ ﺫﻛﺮ ﻓﺮ ‪‬‬ ‫ﺽ ﺍﻟﺪﺭﺍﻫﻢ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻭﺟﺐ‬ ‫ﺽ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺑﻞ‬ ‫ﻧﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻟﺮﻗﻴﻖ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻟﻴﺲ ﻣِﻦ ﺍﳌﻌﺮﻭﻑ ﻓﺮ ‪‬‬ ‫ﺐ ﺍﻟﺸﺮﻉ ﺃﻥ ﻳ‪‬ﻄﻌﻤﻬﻢ ﳑﺎ ﻳﺄﻛﻞ‪ ،‬ﻭﻳﻜﺴﻮﻫﻢ ﳑﺎ ‪‬ﻳ ﹾﻠ‪‬ﺒﺲ‪،‬‬ ‫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 ﻳ‪‬ﺠﱪ 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 ‪‬‬ ‫ﻷ‪‬ﺎ ﺑﺼﺪﺩ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﻠﻢ ﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪.‬‬ ‫ﺫﻛﺮ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﲤﻜﲔ ﺍﳌﺮﺃﺓ ﻣﻦ ﻓﺮﺍﻕ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﺃﻋﺴﺮ‬ ‫ﺑﻨﻔﻘﺘﻬﺎ‪.‬‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ ،#‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺼ ‪‬ﺪﹶﻗ ِﺔ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ِﻏ ‪‬‬ ‫ﲎ‪ ،#‬ﻭﰲ ﻟﻔﻆ‪$ :‬ﻣﺎ ﻛﺎﻥ ‪‬ﻋ ‪‬ﻦ ﹶﻇ ‪‬ﻬ ِﺮ ِﻏﲎ‪ ،‬ﻭﺍﻟ‪‬ﻴﺪ‪‬‬ ‫ﻀﻞﹸ ﺍﻟ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪$ :‬ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺍﻟﻌ ﹾﻠﻴ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻴ ِﺪ ﺍﻟﺴ‪‬ﻔﻠﹶﻰ‪ ،‬ﻭﺍ‪‬ﺑ ‪‬ﺪﹾﺃ ﺑِﻤﻦ ‪‬ﺗﻌ‪‬ﻮ ﹸﻝ‪ ،#‬ﺗﻘﻮﻝ ﺍﳌﺮﺃ ﹸﺓ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗ‪‬ﻄ ِﻌﻤ‪‬ﲎ‪،‬ﻭﺇﻣﺎ ﺃﻥ‬ ‫ﺗ‪ ‬ﹶﻄﹼﻠﻘﹶﲏ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻌﺒ ‪‬ﺪ‪ :‬ﺃﻃﻌﻤﲏ ﻭﺍﺳﺘ‪‬ﻌﻤِﻠﲏ‪ ،‬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$ :‬ﻭﺍ‪‬ﺑﺪ‪‬ﺃ ﺑِﻤﻦ ‪‬ﺗﻌ‪‬ﻮ ﹸﻝ‪ ،#‬ﻓﻘﻴﻞ‪ :‬ﻣﻦ‬ ‫ﻚ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃ ﹾﻃ ِﻌﻤ‪‬ﲏ‬ ‫ﻚ ‪‬ﺗﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃ ﹾﻃ ِﻌﻤ‪‬ﲏ ﻭﺇ ﹼﻻ ﻓﹶﺎﺭِﻗﲏ‪ ،‬ﺧ‪‬ﺎﺩِﻣ ‪‬‬ ‫ﺃﻋﻮ ﹸﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ‪$ :‬ﺍ ‪‬ﻣﺮ‪‬ﺃ‪‬ﺗ ‪‬‬ ‫ﻭﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ِﻤﻠﹾﲏ‪ ،‬ﻭﹶﻟﺪ‪ ‬ﻙ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃ ﹾﻃ ِﻌﻤ‪‬ﲏ ﺇﱃ ﻣ‪‬ﻦ ﺗ‪‬ﺘﺮ‪‬ﻛﲏ؟‪ .#‬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 ِﺟﻬ‪‬ﺎ‪ :‬ﹶﺃ ﹾﻃ ِﻌﻤ‪‬ﲏ 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 ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ)‪ .(١‬ﻭ‪‬ﺬﺍ‬ ‫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 ﻳ‪‬ﻨ ِﻔﻖ‪ ‬ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﹶﺃﻳ‪‬ﻔ ‪‬ﺮ ‪‬‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺍﻟﺮﺟﻞ ﻻ ‪‬ﻳ ِ‬ ‫ﻗﻠﺖ ﺳﻨﺔ؟ ﻗﺎﻝ‪ :‬ﺳﻨﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻨﺼﺮﻑ ﺇﱃ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻐﺎﻳﺘ‪‬ﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬ ‫ﻣﺮﺍﺳﻴﻞ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻳ‪‬ﺠﱪ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﻨ ِﻔ ‪‬ﻖ ﺃﻭ ﻳ‪‬ﻄﱢﻠﻖ‪ ،‬ﺭﻭﻯ ﺳﻔﻴﺎﻥ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﳚﺪ ﺍﻟﺮﺟ ﹸﻞ ﻣﺎ ﻳ‪‬ﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﹸ ‪‬ﺟِﺒ ‪‬ﺮ ﻋﻠﻰ‬ ‫ﻃﻼﻗﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺇﳕﺎ ﻳ‪‬ﻄﻠﱢﻘﻬﺎ 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 ‫ﻳ‪‬ﻄﻠﻘﻬﺎ ﻋﻠﻴﻪ ﺍﳊﺎﻛ ‪‬ﻢ ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ‪ ،‬ﻓﺈﻥ ﺃﻳﺴﺮ ﰲ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﻠﻪ ﺍﺭﲡﺎﻋ‪‬ﻬﺎ‪ ،‬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 ﺗ‪‬ﻤﻜﻨﻪ‪ ،‬ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀﺕ‪،‬‬ ‫ﻓﺴﺨﺖ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﺴﺐ‪ ،‬ﻭﺍﳌﺬﻫﺐ‬ ‫ﺝ ﻳﺪ‪‬ﻩ ﻋﻨﻬﺎ ﻟﺘﻜﺘ ِ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻟﻴﺲ ﳍﺎ ﺃﻥ ﺗﻔﺴﺦ‪ ،‬ﻟﻜﻦ ﻳﺮﻓﻊ ﺍﻟﺰﻭ ‪‬‬ ‫ﺃ‪‬ﺎ ﲤِﻠﻚ‪ ‬ﺍﻟﻔﺴﺦ‪.‬‬ ‫ﻕ ﺃﻭ ﻓﺴﺦ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﻞ ﻫﻮ ﻃﻼ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻃﻼﻕ‪ ،‬ﻓﻼ ‪‬ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺣﱴ ﻳ‪‬ﻠﺰﻣﻪ 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 ﻭﺟﻮﺑ‪‬ﻬﺎ 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 ِﻌﻨ‪‬ﲔ‪ .‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻳ‪‬ﻀﺮﺏ 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 ،‬ﻓﻴ‪‬ﺨﻴ‪‬ﺮ 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 ﺭﺟﻌﺘ‪‬ﻬﺎ‪ ،‬ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ ﻭﻫﻮ ‪‬ﻣ ‪‬ﻌ ِ‬ ‫ﺍﻟﻔﺴﺦ‪ ،‬ﻓﺴﺦ ﻋﻠﻴﻪ ﺛﺎﻧﻴﹰﺎ ﻭﺛﺎﻟﺜﺎﹰ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺖ ﺍﳌﻘﺎﻡ ﻣﻌﻪ ﻣﻊ ﻋ‪‬ﺴﺮﺗﻪ‪ ،‬ﰒ ﺑﺪﺍ ﳍﺎ ﺍﻟﻔﺴﺦ‪ ،‬ﺃﻭ‬ ‫ﺗﺰﻭﺟﺘﻪ ﻋﺎﳌﺔ ﺑﻌ‪‬ﺴﺮﺗﻪ‪ ،‬ﰒ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻔﺴﺦ‪ ،‬ﻓﻠﻬﺎ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻭﻇﺎﻫ ‪‬ﺮ ﻛﻼﻡ ﺃﲪﺪ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﺍﻟﻔﺴ ‪‬ﺦ ﰲ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻭﻳﺒﻄﻞ‬ ‫ﺧﻴﺎﺭ‪‬ﻫﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻷ‪‬ﺎ ﺭﺿﻴﺖ ﺑﻌﻴﺒﻪ‪ ،‬ﻭﺩﺧﻠﺖ ﰲ ﺍﻟﻌﻘﺪ ﻋﺎﳌ ﹰﺔ ﺑﻪ‪ ،‬ﻓﻠﻢ ﲤﻠﻚ‬ ‫ﺍﻟﻔﺴﺦ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺗﺰ ‪‬ﻭﺟ‪‬ﺖ ِﻋﻨ‪‬ﻴﻨﺎ ﻋﺎﳌ ﹰﺔ ﺑﻌﻨ‪‬ﺘﻪ‪ .‬ﻭﻗﺎﻟﺖ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‪ :‬ﻗﺪ ﺭﺿﻴﺖ ﺑﻪ ِﻋﻨ‪‬ﻴﻨﹶﺎ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﳌﺬﻫﺐ ﻭﺍﳊﺠﺔ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﳍﺎ ﺍﻟﻔﺴ ‪‬ﺦ ‪ -‬ﻭﺇﻥ ﺭﺿﻴﺖ ﺑﺎﳌﻘﺎﻡ ‪ -‬ﻗﺎﻟﻮﺍ‪ :‬ﺣﻘﱡﻬﺎ ﻣﺘﺠﺪ‪‬ﺩ ﻛﻞ ﻳﻮﻡ‪،‬‬ ‫ﻁ ﺣﻘﻬﺎ ﻓﻴﻤﺎ ﱂ ﳚﺐ‬ ‫ﻓﻴﺘﺠ ‪‬ﺪ ‪‬ﺩ ﳍﺎ ﺍﻟﻔﺴ ‪‬ﺦ ﺑﺘﺠ ‪‬ﺪ ِﺩ ﺣﻘﻬﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺭﺿﺎﻫﺎ ﻳﺘﻀﻤ‪‬ﻦ 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 ﻭﺟﻮﺑ‪‬ﻬﺎ ﱂ ﻳﺴﻘﻂ ﺍﻟﻔﺴﺦ‬ ‫ﺍﻟﺜﺎﺑﺖ ﺑﻪ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺴﻘﻮﻁ ﺃﺟﺎﺑ‪‬ﻮﺍ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﺣﻘﻬﺎ ﰲ ﺍﳉﻤﺎﻉ ﻳﺘﺠﺪ‪‬ﺩ‪ ،‬ﻭﻣﻊ‬ ‫ﻉ ﻓﻴﻪ‪.‬‬ ‫ﻚ ﺍﻟﺮﺟﻮ ‪‬‬ ‫ﻫﺬﺍ ﺇﺫﺍ ﺃﺳﻘﻄﺖ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺦ ﺑﺎﻟ ‪‬ﻌﻨ‪‬ﺔ ﺳﻘﻂ‪ ،‬ﻭﱂ ‪‬ﺗ ‪‬ﻤِﻠ ِ‬ ‫ﺱ ﻋﻠﻰ ﺃﺻ ٍﻞ ﻏ ِﲑ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻚ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﻧﻔﻘﺘﻬﺎ ﻗﻴﺎ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﻴﺎﺳ‪‬ﻜﻢ 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 ﻳ‪‬ﺆ ِﺫ ﹶﻥ ‪‬ﺷﺮِﻳ ﹶﻜﻪ‪ ،‬ﻓﺈﻥ ﺑﺎﻋﻪ ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﺆﺫِﻩ‪ ،‬ﻓﹶﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺣ ‪‬ﻖ‬ ‫ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﻻ ‪‬ﻳ ِ‬ ‫ﻚ ﻃﻠﺒ‪‬ﻬﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﺣﻴﻨﺌﺬ‬ ‫ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ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،‬‬ ‫ﻭﲡﺪ‪‬ﺩ 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 ﺑﺎﻟﻜﻠﻴ‪‬ﺔ 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 ﻳﻠﺰﻣ‪‬ﻬﺎ ﲤﻜﻴﻨ‪‬ﻪ ﻣِﻦ ﺍﻻﺳﺘﻤﺘﺎﻉِ‪ ،‬ﻷﻧﻪ ﱂ ﻳ‪‬ﺴﻠﻢ ﺇﻟﻴﻬﺎ ﻋﻮﺿﻪ‪ ،‬ﻓﻠﻢ ﻳﻠﺰﻣﻬﺎ‬ ‫ﺗﺴﻠﻴﻤ‪‬ﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﻋﺴﺮ ﺍﳌﺸﺘﺮﻱ ﺑﺜﻤﻦ ﺍﳌﺒﻴﻊ‪ ،‬ﱂ ﳚﺐ ﺗﺴﻠﻴﻤ‪‬ﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﲣﻠﻴ ﹸﺔ ﺳﺒﻴﻠﻬﺎ‬ ‫ﺐ ﳍﺎ‪ ،‬ﻭﲢﺼﻞ ﻣﺎﺗ‪‬ﻨﻔﻘﻪ 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 ﻋﻤ‪‬ﺎ ﻻ ‪‬ﺑﺪ‪ ‬ﳍﺎ ﻣﻨﻪ ﻣِﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ‪،‬‬ ‫ﻚ ﺣﺒﺴ‪‬ﻬﺎ‪ ،‬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 ﺟ‪‬ﺮﻳﺞ ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﻣِﻦ ﺍﻟﻨﻔﻘﺔ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﳍﺎ ﺇﻻ ﻣﺎ ﻭﺟﺪﺕ‪ ،‬ﻟﻴﺲ ﳍﺎ ﺃﻥ ﻳ‪‬ﻄﻠﻘﻬﺎ‪ .‬ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪،‬‬ ‫ﺠ ‪‬ﺰ ﻋﻦ ﻧﻔﻘﺔ ﺍﻣﺮﺃﺗﻪ‪ :‬ﻗﺎﻝ‪ :‬ﺗ‪‬ﻮﺍﺳﻴﻪ‬ ‫ﻋﻦ ﲨﺎﻋﺔ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻟﺮﺟﻞ ﻳ‪‬ﻌ ِ‬ ‫ﻭﺗﺘ‪‬ﻘﻲ ﺍﻟﻠﱠﻪ ﻭﺗﺼِﺒﺮ‪ ،‬ﻭﻳ‪‬ﻨﻔﻖ ﻋﻠﻴﻬﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪ .‬ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ؟ ﻗﺎﻝ‪ :‬ﺗﺴﺘﺄﱐ ﺑﻪ ﻭﻻ‬ ‫ﺖ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺭﺟﻞ ﻻ ﳚﺪ ﻣﺎ ﻳ‪‬ﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻳﻔ ‪‬ﺮ ‪‬‬ ‫ﺳﺄﻟ ‪‬‬ ‫ﺠ ‪‬ﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺑﻌﺪ ‪‬ﻋﺴ‪‬ﺮ ‪‬ﻳﺴ‪‬ﺮﹰﺍ﴾‬ ‫ﺴﹰﺎ ﺇ ﱠﻻ ﻣ‪‬ﺎ ﺁﺗﺎﻫ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﻒ ﺍﻟﻠﱠﻪ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﻳﻔﺮ‪‬ﻕ 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 ‬ﺯﻭﺟ‪‬ﻬﺎ ﺑﻨﻔﻘﺘﻬﺎ‪ :‬ﻗﺎﻝ‪ :‬ﻫﻲ ﺍﻣﺮﺃﺓ‬ ‫ﻭﺫﻛﺮ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﰲ ﺍﳌﺮﺃﺓ ﻳ‪ ‬ﻌ ِ‬ ‫ﺍﺑﺘ‪‬ﻠﻴ‪‬ﺖ‪ ،‬ﻓﻠﺘﺼﱪ ﻭﻻ ﺗﺄﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻓﺮ‪‬ﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﺙ ﺭﻭﺍﻳﺎﺕ‪ ،‬ﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ‪.‬‬ ‫ﺖ‪ :‬ﻋﻦ ﻋ‪‬ﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺛﻼ ﹸ‬ ‫ﻗﻠ ‪‬‬ ‫ﺕ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺭﻭﻯ ﺍﺑ ‪‬ﻦ ﻭﻫﺐ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺍﻟﺰ‪‬ﻧﺎﺩ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺷﻬﺪ ‪‬‬ ‫ﻼ‬ ‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﻘﻮﻝ ﻟﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺷﻜﺖ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﻳ‪‬ﻨ ِ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 ﻳ‪‬ﻨﻔﻖ 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 ﺗ‪‬ﻌ ِ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 ﻳ‪‬ﻨﻔﻖ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﻓﹸ ‪‬ﺮ ‪‬‬ ‫ﺖ ﺍﻟﻨﺎ ‪‬‬ ‫ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺃﺩﺭﻛ ‪‬‬ ‫ﺱ‬ ‫ﺴﺮ‪‬ﻭﻥ 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 ﻳ‪‬ﺒﺎﻟﲔ ﺑﻌ‪‬ﺴﺮ ﺃﺯﻭﺍﺟﻬﻦ‪ ،‬ﻷﻥ ﺃﺯﻭﺍﺟﻬﻦ ﻛﺎﻧﻮﺍ‬ ‫ﻛﺬﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺈﳕﺎ ﻳﺘﺰﻭﺟﻦ ﺭﺟﺎﺀ ﺩﻧﻴﺎ ﺍﻷﺯﻭﺍﺝ ﻭﻧﻔﻘﺘﻬﻢ ﻭﻛﺴﻮ‪‬ﻢ‪ ،‬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 ﻛﻼﻣ‪‬ﻪ ﻫﺬﺍ ﻣﻦ ﱂ ﻳﻔﻬﻤﻪ ﻭﻳﻔﻬﻢ ﻏﻮﺭ‪‬ﻩ‪.‬‬ ‫ﺲ ﺣﱴ ﳚ ‪‬ﺪ ﻣﺎ‬ ‫ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﻣﺬﻫﺐ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺃﻋﺴﺮ ﺑﺎﻟﻨﻔﻘﺔ‪ ،‬ﺣ‪ِ‬ﺒ ‪‬‬ ‫ﻳ‪‬ﻨﻔﻘﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺣﻜﺎﻩ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﺑﻦ ﺣﺰﻡ‪،‬ﻭﺻﺎﺣﺐ‪$‬ﺍﳌﻐﲏ‪#‬ﻭﻏﲑﳘﺎ ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ‬ ‫ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﻨﱪﻱ ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻭﻳﺎﻟﻠﹼﻪ ﺍﻟﻌﺠﺐ! ﻷﻱ ﺷﻲﺀ ﻳ‪‬ﺴﺠﻦ ﻭﻳ‪‬ﺠﻤﻊ 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 ‪$‬ﺍﶈﻠﻰ‪ :#‬ﻓﺈﻥ ﻋﺠﺰ ﺍﻟﺰﻭﺝ ﻋﻦ ﻧﻔﻘﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻣﺮﺃﺗ‪‬ﻪ ﻏﻨﻴﺔﹲ‪ ،‬ﹸﻛﻠﱢﻔﺖ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺗﺮﺟﻊ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﻥ ﺃﻳﺴﺮ‪ ،‬ﺑﺮﻫﺎ ﹸﻥ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ ﴿ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﳌ ‪‬ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪ‪‬‬ ‫ﺲ ﺇ ‪‬ﻻ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﻬﺎ ﹶﻻ ‪‬ﺗﻀ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ﹲﺓ ﺑﻮﻟﹶﺪ ‪‬ﻫﺎ ﻭ ﹶﻻ‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻬ‪‬ﻦ‪ ‬ﺑِﺎﳌ ‪‬ﻌﺮ‪‬ﻭﻑ ﻻ ﺗﻜﹶﻠﻒ‪ ‬ﻧ ﹾﻔ ‪‬‬ ‫ِﺭ ‪‬ﺯﹸﻗ ‪‬ﻬﻦ‪ ‬ﻭ ِﻛ ‪‬‬ ‫ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ‪‬‬ ‫ﻣ‪‬ﻮﻟﹸﻮ ‪‬ﺩ ﹶﻟﻪ‪ِ ‬ﺑﻮ‪‬ﻟ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ‪‬ﺍ ِﺭ ِ‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٣ :‬ﻓﺎﻟﺰﻭﺟ ﹸﺔ ﻭﺍﺭﺛﺔ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺍﻟﻨﻔﻘ ﹸﺔ‬ ‫ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻑ ﻣﺎ ﻓﻬﻤﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ‬ ‫ﻕ ﺍﻵﻳﺔ‪ ،‬ﻟﺘﺒﲔ ﻟﻪ ﻣﻨﻬﺎ ﺧﻼ ‪‬‬ ‫ﻭﻳﺎ ﻋﺠﺒﹰﺎ ﻷﰊ ﳏﻤﺪ! ﻟﻮ ﺗﺄﻣﻞ ﺳﻴﺎ ‪‬‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٣ :‬ﻭﻫﺬﺍ‬ ‫ﺴ ‪‬ﻮ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﺑﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪﴿ :‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﳌﹶﻮﻟﹸﻮ ِﺩ ﹶﻟﻪ‪ِ ‬ﺭ ‪‬ﺯﹸﻗ ‪‬ﻬﻦ‪ ‬ﻭ ِﻛ ‪‬‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٣ :‬ﻓﺠﻌﻞ‬ ‫ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ‪‬‬ ‫ﺿﻤ ‪‬ﲑ ﺍﻟﺰﻭﺟﺎﺕ ﺑﻼ ﺷﻚ‪ ،‬ﰒ ﻗﺎﻝ‪ ﴿ :‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ‪‬ﺍ ِﺭ ِ‬ ‫ﺙ ﺍﻟﻮﻟﺪ ﻣﻦ ﺭﺯﻕ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻭﻛﺴﻮ‪‬ﻦ ﺑﺎﳌﻌﺮﻭﻑ‬ ‫ﺳ‪‬ﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻭﺍﺭﺙ ﺍﳌﻮﻟﻮﺩ ﻟﻪ‪ ،‬ﺃﻭ ﻭﺍﺭ ِ‬ ‫ﻣﺜﻞ ﻣﺎ ﻋﻠﻰ ﺍﳌﹶﻮﺭﻭﺙ‪ ،‬ﻓﺄﻳﻦ ﰲ ﺍﻵﻳﺔ ﻧﻔﻘﺔ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻭﺟﺎﺕ؟ ﺣﱴ ﳛﻤﻞ ﻋﻤﻮﻣﻬﺎ ﻋﻠﻰ‬ ‫ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﻣﻦ ﻟﹶﻢ ﻳﺮ ﺍﻟﻔﺴﺦ ﺑﺎﻹِﻋﺴﺎﺭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ِ﴿ :‬ﻟ‪‬ﻴ‪‬ﻨ ِﻔ ‪‬ﻖ ﺫﹸﻭ ‪‬ﺳ ‪‬ﻌ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌِﺘ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻗﹸ ِﺪ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺭ ‪‬ﺯﻗﹸﻪ‪ ‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ِﻔ ‪‬ﻖ ِﻣﻤ‪‬ﺎ ﺁﺗﺎ ‪‬ﻩ ﺍﻟﻠﱠﻪ ﻻ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬‬ ‫ﻒ ﺍﻟﻠﱠﻪ ‪‬ﻧﻔﹾﺴﹰﺎ ﺇﻻ ﻣ‪‬ﺎ ﺃﺗﺎﻫ‪‬ﺎ﴾ ]ﺍﻟﻄﻼﻕ‪[٧ :‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﺫﺍ ﱂ ‪‬ﻳﻜﻠﻔﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻨﻔﻘﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻓﻘﺪ ﺗﺮﻙ ﻣﺎ ﻻ ﳚﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﺄﰒ‬ ‫ﺑﺘﺮﻛﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻠﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺒ‪‬ﻪ ﻭﺳﻜﹶﻨﻪ ﻭﺗﻌﺬﻳﺒﻪ ﺑﺬﻟﻚ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺭﻭﻯ‬ ‫ﻣﺴﻠﻢ ﰲ ‪$‬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 ﻳ‪‬ﺴﺄﻟﻨﲏ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻓﻘﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻋﺎﺋﺸﺔ ﳚﹸﺄ‬ ‫ﻋ‪‬ﻨﻘﻬﺎ‪ ،‬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 ﺍﺑﻨﺘﻴ‪‬ﻬﻤﺎ ﲝﻀﺮﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ‬ ‫ج ﺇﺫ ﺳﺄﻻﻩ ﻧﻔﻘ ﹰﺔ ﻻ ِﳚﺪ‪‬ﻫﺎ‪ .‬ﻭﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻀﺮِﺑﺎ ﻃﺎﻟﺒﺘﲔ ﻟﻠﺤﻖ‪ ،‬ﻭﻳ‪‬ﻘﺮ‪‬ﳘﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‬ ‫ج ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣ ‪‬ﻖ ﳍﻤﺎ ﻓﻴﻤﺎ ﻃﻠﺒﺘﺎﻩ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﰲ ﺣﺎﻝ ﺍﻹِﻋﺴﺎﺭ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻃﻠﺒ‪‬ﻬﻤﺎ ﳍﺎ ﺑﺎﻃﻼﹰ‪ ،‬ﻓﻜﻴﻒ ﲤﻜﻦ ﺍﳌﺮﺃ ﹸﺓ ﻣﻦ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪﻡ ﻣﺎ ﻟﻴﺲ ﳍﺎ ﻃﻠﺒ‪‬ﻪ‪ ،‬ﻭﻻ‬ ‫ﺴ ‪‬ﺮ ﺇﱃ ﺍﳌﻴﺴﺮﺓ‪ ،‬ﻭﻏﺎﻳ ﹸﺔ ﺍﻟﻨﻔﻘﺔ‬ ‫ﳛﻞﱡ ﳍﺎ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﱠﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺻﺎﺣﺐ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻥ ﻳ‪‬ﻨ ِﻈ ‪‬ﺮ ﺍﳌﹸ ‪‬ﻌ ِ‬ ‫ﺴ ‪‬ﺮ ِﺓ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺇﻥ ﻗﻴﻞ‪ :‬ﺗﺜﺒﺖ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﺍﳌﺮﺃ ﹸﺓ ﻣﺄﻣﻮﺭﺓ ﺑﺈﻧﻈﺎﺭ ﺍﻟﺰﻭﺝ ﺇﱃ ﺍﳌ‪‬ﻴ ‪‬‬ ‫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 ﻳ‪‬ﺒﺤﻪ ﻟﻪ‪ ،‬ﻭﳓﻦ ﻧﻘﻮ ﹸﻝ ﳍ ِﺬ ِﻩ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﻚ‬ ‫ﺼﺪ‪‬ﻗﻲ‪ ،‬ﻭﻻ ﺣ ‪‬ﻖ ﹶﻟ ِ‬ ‫ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﳍﺎ ﺳﻮﺍ ًﺀ ﺑﺴﻮﺍﺀٍ؟ ﺇﻣﺎ ﺃﻥ ﺗ‪‬ﻨﻈﺮﻳﻪ ﺇﱃ ﺍﳌﻴﺴﺮﺓ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ‪‬ﺗ ‪‬‬ ‫ﻓﻴﻤﺎ ﻋﺪﺍ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ‪.‬‬ ‫ﻑ‬ ‫ﻑ ﺃﺿﻌﺎ ِ‬ ‫ﺴﺮ‪‬ﻭﻫﻢ ﺃﺿﻌﺎ ‪‬‬ ‫ﺴﺮ‪ ‬ﻭﺍﳌﻮ ِﺳﺮ‪ ،‬ﻭﻛﺎﻥ ﻣ‪‬ﻌ ِ‬ ‫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 ‫ﺗ‪‬ﻄﺎِﻟﺐ‪ ‬ﲝﻘﻬﺎ‪ ،‬ﻭﻫﺆﻻﺀ ﻧﺴﺎﺅﻩ ج ﺧ ‪‬ﲑ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ ﻳ‪‬ﻄﺎﻟﺒﻨﻪ 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 ﺭ‪‬ﻓﻊ ﺇﻟﻴﻪ‬ ‫ﻣﺎ ﺿﺮﻭﺭﺗ‪‬ﻪ 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 ‬ﺪ‪‬ﺑ ِﺔ ﺍﻟﺜﻮﺏ‪ .‬ﺗ‪‬ﺮﻳﺪ ﺃﻥ ﻳ‪ ‬ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﻧﻜﺤ ‪‬‬ ‫ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻓﻴﻬﻢ ﰲ‬ ‫ﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‬ ‫ﻏﺎﻳﺔ ﺍﻟ‪‬ﻨﺪﺭﺓ 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 ﻣﻄﻴ‪‬ﺘ ِ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﹸﻛﻞﱡ ﻣﻦ ﺍﻓﺘﻘﺮ‪ ،‬ﻓﺴﺨﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻟﻌﻢ ﺍﻟﺒﻼﺀُ‪ ،‬ﻭﺗﻔﺎﻗﻢ ﺍﻟﺸﺮ‪،‬‬ ‫ﺼ‪‬ﺒﻪ‪‬‬ ‫ﻭﻓﺴﺨﺖ ﺃﻧﻜﺤﺔ ﺃﻛﺜ ِﺮ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺮﺍﻕ ﺑﻴ ِﺪ ﺃﻛﺜﺮ ﺍﻟﻨِﺴﺎﺀ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻱ ﱂ ﺗ‪ِ ‬‬


‫‪٣٥٦‬‬ ‫‪‬ﻋﺴ‪‬ﺮﺓﹲ‪ ،‬ﻭﻳﻌﻮﺯ ﺍﻟﻨﻔﻘﺔ ﺃﺣﻴﺎﻧﹰﺎ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﺗﻌﺬﱠﺭ ﻣﻦ ﺍﳌﺮﺃ ِﺓ ﺍﻻﺳﺘﻤﺘﺎﻉ ﲟﺮﺽ ﻣﺘﻄﺎﻭﻝ‪ ،‬ﻭﺃﻋﺴﺮﺕ ﺑﺎﳉﻤﺎﻉ‪ ،‬ﱂ ﳝﻜﻦ‬ ‫ﺝ ﻣِﻦ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﻞ ﻳ‪‬ﻮﺟﺒﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻛﺎﻣﻠﺔ ﻣﻊ ﺇﻋﺴﺎﺭ ﺯﻭﺟﺘﻪ ﺑﺎﻟﻮﻁﺀ‪،‬‬ ‫ﺍﻟﺰﻭ ‪‬‬ ‫ﻓﻜﻴﻒ ‪‬ﻳﻤﻜﻨﻮ‪‬ﺎ ﻣِﻦ ﺍﻟﻔﺴﺢ ﺑﺈﻋﺴﺎﺭﻩ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﺍﻟﱵ ﻏﺎﻳﺘ‪‬ﻬﺎ 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 ‪$‬ﺍﻟﺼﺤﻴﺢ‪ #‬ﻋﻨﻪ‪ .‬ﻭﺭﻭﺍﻩ ﻋﻨﻪ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﰒ ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ .‬ﺇﺫﺍ ﺣﺪﺙ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻣﺮﺃﺗ‪‬ﻚ ﺗﻘﻮﻝ‪،‬‬ ‫ﻓﺬﻛﺮ ﺍﻟﺰﻳﺎﺩﺓ‪.‬‬ ‫ﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ‪‬ﺪﻟﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻋﻦ ﺍﻟﻨﱯ ج ﲟﺜﻠﻪ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﰲ ﺍﻟﺮﺟﻞ ﻻ‬ ‫ﺚ ﻣﻨﻜﺮ ﻻ ﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻦ ﺍﻟﻨﱯ‬ ‫ﳚﺪ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻳ‪‬ﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺤﺪﻳ ﹲ‬ ‫ج ﺃﺻﻼﹰ‪ ،‬ﻭﺃﺣﺴ ‪‬ﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻮﻗﻮﻓﺎﹰ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ‬ ‫ﺭ‪‬ﻭﻱ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﺃﺭﺍﺩ ﻗﻮﻟﻪ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﺍﻣﺮﺃﺗﻚ ﺗﻘﻮﻝ‪ :‬ﺃﻃﻌﻤﲏ ﺃﻭ ﻃﻠﻘﲏ‪،‬‬ ‫ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﻨﺪ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻻ ﳚﺪ ﻣﺎ ﻳ‪‬ﻨ ِﻔﻖ‪ ‬ﻋﻠﻰ‬ ‫ﺍﻣﺮﺃﺗِﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳ‪‬ﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻮﺍﻟﹼﻠ ِﻪ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﲰﻌﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻻ‬ ‫ﱯ ج ‪$‬ﺍﻣﺮﺃﺗ‪‬ﻚ ﺗﻘﻮﻝ‪ :‬ﺃﻃﻌﻤﲏ‬ ‫ﻱ ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺣﺪ‪‬ﺙ ﺑﻪ‪ ،‬ﻛﻴﻒ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻻ ﻳﺴﺘﺠﻴ ‪‬ﺰ ﺃﻥ ﻳ‪‬ﺮﻭ ‪‬‬ ‫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 ﻣ‪‬ﻌ‪‬ﺪﻣﹰﺎ ﻻ ﺷﻲﺀ ﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝٍ‪ ،‬ﻭﺗﺮﻙ ﺍﻹِﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﱂ‬ ‫ﺗ‪‬ﻘﺪ ‪‬ﺭ ﻋﻠﻰ ﺃﺧﺬ ﻛﻔﺎﻳﺘﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻻ ﺑﺎﳊﺎﻛﻢ ﺃﻥ ﳍﺎ ﺍﻟﻔﹶﺴﺦ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺘﻪ ﻋﺎﳌ ﹰﺔ‬ ‫ﺑﻌ‪‬ﺴﺮﺗﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻮﺳِﺮﺍﹰ‪ ،‬ﰒ ﺃﺻﺎﺑﺘﻪ ﺟﺎﺋﺤ ﹲﺔ ﺍﺟﺘﺎﺣﺖ ﻣﺎﻟﹶﻪ‪ ،‬ﻓﻼ ﻓﺴ ‪‬ﺦ ﳍﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻭﱂ‬ ‫ﺗﺰﻝ ﺍﻟﻨﺎﺱ ﺗﺼﻴﺒﻬﻢ ﺍﻟﻔﺎﻗﺔ ﺑﻌﺪ ﺍﻟﻴﺴﺎﺭ‪ ،‬ﻭﱂ ﺗﺮﻓﻌﻬﻢ ﺃﺯﻭﺍﺟ‪‬ﻬﻢ 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 ‫ﺑﺎﻟﺼ‪‬ﺪﺍﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﺒِﻨﻴﺔ ﺗﻘﻮﻡ ﺑﺪﻭﻧﻪ ﲞﻼﻑ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻗﻴﻞ‪ :‬ﻭﺍﻟِﺒﻨﻴﺔ ﻗﺪ ﺗﻘﻮﻡ ﺑﺪﻭﻥ ﻧﻔﻘﺘﻪ ﺑﺄﻥ‬ ‫ﺶ ﲟﺎ‬ ‫ﺗ‪‬ﻨ ِﻔ ‪‬ﻖ ﻣﻦ ﻣﺎﳍﺎ‪ ،‬ﺃﻭ ﻳ‪‬ﻨﻔِﻖ ﻋﻠﻴﻬﺎ ﺫﻭ ﻗﺮﺍﺑﺘﻬﺎ‪ ،‬ﺃﻭ ﺗﺄﻛﻞ ﻣﻦ ﻏﺰﳍﺎ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ‪ ،‬ﻓﺘﻌﻴ ‪‬‬ ‫ﺶ ﺑﻪ ﺯﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺗ‪‬ﻘﺪﺭ ﺯﻣﻦ ﻋ‪‬ﺴﺮﺓ ﺍﻟﺰﻭﺝ ﻛﻠﻪ ﻋﺪ‪‬ﺓ‪.‬‬ ‫ﺗﻌﻴ ‪‬‬ ‫ﰒ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺠﻮﺯﻭﻥ 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 ﺗ‪‬ﻨ ِﻔ ‪‬ﻖ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻓﺘ‪‬ﻌﻄﻴﻪ ﻣﺎﳍﺎ‪،‬‬ ‫ﻭﺗ‪‬ﻤ ﱢﻜﻨ‪‬ﻪ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﻗﻮ ﹸﻝ ﺍﻟﻌﻨﱪﻱ ﺑﺄﻧﻪ ﻳ‪‬ﺤﺒﺲ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﺖ ﺃﺻﻮ ﹶﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪ‪‬ﻫﺎ‪ ،‬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 ،‬ﺗﺒ‪‬ﲔ ﻟ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ب اﻟﻠﱠﻪ أﻧﻪ ﻻ ﻧﻔﻘﺔ ﻟﻠﻤﺒﺘﻮﺗﺔ وﻻ ﺳﻜﻨﻰ‬ ‫ﻓﻲ ﺣﻜﻢ رﺳﻮل اﻟﻠﱠﻪ ج اﻟﻤﻮاﻓﻖ ﻟﻜﺘﺎ ِ‬

‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ ،#‬ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺣﻔﺺ ﻃﻠﱠﻘﻬﺎ‬ ‫ﻚ ﻋﻠﻴﻨﺎ ﻣِﻦ‬ ‫ﺨ ﹶﻄ‪‬ﺘﻪ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﹼﻠ ِﻪ ﻣﺎﹶﻟ ِ‬ ‫ﺃﻟﺒﺘ ﹶﺔ ﻭﻫﻮ ﻏﺎﺋﺐ‪ ،‬ﻓﺄﺭﺳ ﹶﻞ ﺇﻟﻴﻬﺎ ﻭﻛﻴﻠﹸﻪ ﺑﺸﻌﲑ‪ ،‬ﻓﺴ ِ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻧ ﹶﻔ ﹶﻘ ﹲﺔ‪،#‬‬ ‫ﺲ ﹶﻟ ِ‬ ‫ﺷﻲﺀ‪ ،‬ﻓﺠﺎﺀﺕ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ ﻭﻣﺎ ﻗﹶﺎﻝﹶ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻚ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﻳ ‪‬ﻐﺸ‪‬ﺎﻫ‪‬ﺎ ﺃﹶﺻﺤ‪‬ﺎﰊ‪ ،‬ﺍ ‪‬ﻋ‪‬ﺘﺪ‪‬ﻱ ِﻋ‪‬ﻨ ‪‬ﺪ‬ ‫ﻓﺄﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﰲ ﺑﻴﺖ ﺃ ‪‬ﻡ ﺷﺮﻳﻚ‪ ،‬ﰒ ﻗﺎﻝ‪ِ$ :‬ﺗ ﹾﻠ ‪‬‬ ‫ﺖ ﻓﺂﺫِﻧﻴﲏ‪ .#‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻤﺎ‬ ‫ﲔ ِﺛﻴ‪‬ﺎ‪‬ﺑﻚِ‪ ،‬ﻓﹶﺈﺫﺍ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻀ ِﻌ ‪‬‬ ‫ﺍﺑ ِﻦ ﹸﺃﻡ‪ ‬ﻣ ﹾﻜﺘ‪‬ﻮﻡ‪ ،‬ﻓﺈﻧ‪ ‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ‪ ،‬ﺗ ‪‬‬ ‫ﺣﻠﻠﺖ‪ ،‬ﺫﻛﺮﺕ ﻟﻪ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﺃﺑﺎ ﺟﻬﻢ ﺧﻄﺒﺎﱐ‪،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ‪$‬ﹶﺃﻣ‪‬ﺎ‬ ‫ﺼ ‪‬ﻌﻠﹸﻮ ‪‬ﻙ ﻻ ﻣ‪‬ﺎ ﹶﻝ ﹶﻟﻪ‪ ،‬ﺍ‪‬ﻧ ِﻜﺤِﻲ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺑ ‪‬ﻦ‬ ‫ﻀﻊ‪ ‬ﻋﺼ‪‬ﺎ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﻋﺎِﺗ ِﻘﻪِ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣ‪‬ﻌﺎﻭﻳ ﹸﺔ ﻓ ‪‬‬ ‫ﻼ ‪‬ﻳ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ٍﻢ ﹶﻓ ﹶ‬


‫‪٣٥٨‬‬ ‫‪‬ﺯ‪‬ﻳ ٍﺪ‪ #‬ﻓﻜﺮﻫﺘﻪ‪ ،‬ﰒ ﻗﺎﻝ‪$ :‬ﺍ‪‬ﻧﻜِﺤﻲ ﺃﺳﺎﻣﺔ ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ #‬ﻓﻨﻜﺤﺘﻪ‪ ،‬ﻓﺠﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﺧﲑﹰﺍ‬ ‫ﺖ)‪ .(١‬ﻭﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﺃﻳﻀﹰﺎ‪ :‬ﻋﻨﻬﺎ ﺃ‪‬ﺎ 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 ﺭ‪‬ﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺈﻥ‬ ‫ﺕ ﺍﻟﺬﻱ ﻳ‪‬ﺼِﻠﺤ‪‬ﲏ‪،‬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 ‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﺃﻳﻀﹰﺎ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺣﻔﺺ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﳌﺨﺰﻭﻣﻲ ﻃﻠﱠﻘﻬﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﻧﻔﻘﺔ‪ ،‬ﻓﺎﻧﻄﻠﻖ ﺧﺎﻟ ‪‬ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﻧﻔﺮٍ‪،‬‬ ‫ﺍﻧﻄﻠﻖ ﺇﱃ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺃﻫﻠﹸﻪ‪ :‬ﻟﻴﺲ ﹶﻟ ِ‬ ‫ﺺ ﻃﻠﱠﻖ‬ ‫ﻓﺄﺗﻮ‪‬ﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺑﻴﺖ ﻣﻴﻤﻮﻧﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺃﺑﺎ ‪‬ﺣ ﹾﻔ ٍ‬ ‫ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﻓﻬﻞ ﳍﺎ ﻣِﻦ ﻧﻔﻘﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﹶﻟﻴ‪‬ﺴﺖ ﹶﻟﻬ‪‬ﺎ ‪‬ﻧ ﹶﻔ ﹶﻘ ﹼﺔ ﻭ ‪‬ﻋﻠﹶﻴﻬ‪‬ﺎ‬ ‫ﻚ‪ ،#‬ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻨﺘ ِﻘ ﹶﻞ ﺇﱃ ﺃ ‪‬ﻡ ﺷﺮﻳﻚ‪ ،‬ﰒ‬ ‫ﺴ ِ‬ ‫ﺴﺒِﻘﻴﲏ ِﺑ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺍﻟ ِﻌﺪ‪ ‬ﹸﺓ‪ ،#‬ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ‪$ :‬ﹶﺃ ﹾﻥ ﻻ ‪‬ﺗ ‪‬‬ ‫ﻚ ﻳﺄﺗﻴﻬﺎ ﺍﳌﻬﺎﺟِﺮﻭ ﹶﻥ ﺍ َﻷﻭ‪‬ﻟﻮﻥﹶ‪ ،‬ﻓﺎ‪‬ﻧﻄِﻠﻘﻲ ﺇﱃ ﺍ‪‬ﺑ ِﻦ ﹸﺃﻡ‪ ‬ﻣ‪‬ﻜﺘ‪‬ﻮ ٍﻡ‬ ‫ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ‪$ :‬ﹶﺃﻥﱠ ﹸﺃﻡ‪ ‬ﺷﺮِﻳ ٍ‬ ‫ﺖ ِﺧﻤ‪‬ﺎ ‪‬ﺭ ِﻙ ﻟﹶﻢ ‪‬ﻳ ‪‬ﺮ ِﻙ‪ ،#‬ﻓﺎﻧﻄﹶﻠﻘﹶﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻋ ‪‬ﺪﺗ‪‬ﻬﺎ‬ ‫ﻚ ِﺇﺫﹶﺍ ﻭ‪‬ﺿ ‪‬ﻌ ِ‬ ‫ﺍ َﻷ ‪‬ﻋﻤ‪‬ﻰ ﹶﻓﺈ‪‬ﻧ ِ‬ ‫)‪(٣‬‬ ‫ﺃﻧﻜ ‪‬‬ ‫ﺤﻬ‪‬ﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﺎﻣ‪‬ﺔ 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 ‬ﺛﻴﺎﺑ‪‬ﻬﺎ ﻋﻨﺪ ‪‬ﻩ ﻭﻻ ﻳ‪‬ﺮﺍﻫ‪‬ﺎ‪ ،‬ﻓﻠﻤﺎ ﻣﻀﺖ‬ ‫ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ‪$ :‬ﺇﱃ ﺍﺑ ِﻦ ﺃ ‪‬ﻡ ﻣ‪‬ﻜﺘﻮﻡ‪ ،#‬ﻭﻛﺎﻥ ﺃﻋﻤﻰ ‪‬ﺗ ‪‬‬ ‫ِﻋﺪ‪‬ﺎ‪ ،‬ﺃﻧﻜﺤﻬﺎ ﺍﻟﻨ ‪‬‬ ‫ﺼ ﹶﺔ ﺑ ‪‬ﻦ ﺫﹸﺅﻳﺐ ﻳﺴﺄﹸﻟﻬ‪‬ﺎ‬ ‫ﱯ ج ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻓﺄﺭﺳ ﹶﻞ ﺇﻟﻴﻬ‪‬ﺎ ﻣﺮﻭﺍ ﹸﻥ ﻗﹶﺒﻴ ‪‬‬ ‫ﺚ ﺇﻻ ِﻣﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﺳﻨﺄﺧ‪‬ﺬ‬ ‫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 ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫)‪ (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 ِﺮﺟ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ﺑﻴﻮِﺗ ِﻬ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻘﺮﺁﻥﹸ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟ ﱠﻞ‪﴿ :‬ﻻ ‪‬ﺗ ‪‬‬ ‫ﻚ ﹶﺃﻣ‪‬ﺮﹰﺍ﴾]ﺍﻟﻄﻼﻕ‪،[١ :‬‬ ‫ﺤ ِﺪﺙﹸ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺫِﻟ ‪‬‬ ‫ﺸ ٍﺔ ﻣ‪‬ﺒﻴ‪‬ﻨ ٍ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 ﲢﺒﺴﻮ‪‬ﺎ)‪(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 ﺣ‪‬ﺎﻣﻼﹰ‪ ،‬ﻓﺎﺗ ِ‬ ‫ﻚ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﺗﻜﻮﱐ ﺣ‪‬ﺎﻣ ﹰ‬ ‫ﹶﻟ ِ‬ ‫ﻼ‪.(٢)#‬‬ ‫ﺖ ﻗﻴﺲ‪ ،‬ﻓﺴﺄﻟﺘ‪‬ﻬﺎ‬ ‫ﺖ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ﺑﻨ ِ‬ ‫ﻭﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﺃﻳﻀﹰﺎ)‪(٣‬ﻋﻦ ﺍﻟﺸﻌﱯ ﻗﺎﻝ‪ :‬ﺩﺧﻠ ‪‬‬ ‫ﻋﻦ ﻗﻀﺎﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺨﺎﺻﻤﺘﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ج ﰲ ﺍﻟﺴ‪‬ﻜﲎ ﻭﺍﻟﻨﻔﻘﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻢ ﳚﻌﻞ ﱄ ﺳ‪‬ﻜﲎ ﻭﻻ ﻧﻔﻘﺔ‪ ،‬ﻭﺃﻣﺮﱐ ﺃﻥ ﺃﻋﺘ ‪‬ﺪ ﰲ ﺑﻴﺖ‬ ‫ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ)‪.(٤‬‬ ‫ﺖ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‬ ‫ﻭﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ #‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﳉﻬﻢ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺗﻘﻮ ﹸﻝ‪ :‬ﻃﻠﻘﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﻓﻠﻢ ﳚﻌﻞ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺳ‪‬ﻜﻨ‪‬ﻰ ﻭﻻ ﻧﻔﻘﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﱄ‬ ‫ﺖ ﻓﺂﺫِﻧﻴﲏ‪ ،#‬ﻓﺂﺫﻧﺘﻪ‪ ،‬ﻓﺨﻄﺒﻬﺎ ﻣﻌﺎﻭﻳﺔﹸ‪ ،‬ﻭﺃﺑ‪‬ﻮ ﺟﻬﻢ‪ ،‬ﻭﺃﺳﺎﻣ ﹸﺔ ﺑﻦ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج‪ِ$ :‬ﺇﺫﹶﺍ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﺯﻳﺪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ‪$‬ﺃﻣ‪‬ﺎ ﻣﻌﺎﻭﻳﺔ ﻓﺮﺟ‪‬ﻞ ﺗﺮِﺏ ﻻ ﻣﺎﻝ ﻟﻪ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ٍﻢ ﹶﻓ ‪‬ﺮﺟ‪ ‬ﹲﻞ‬ ‫ﺏ ﻟِﻠﻨ‪‬ﺴﺎﺀِ‪ ،‬ﻭﻟ ِﻜ ‪‬ﻦ ﺃﹸﺳﺎﻣ ﹸﺔ ﺑ ‪‬ﻦ ﺯﻳ‪‬ﺪ‪ ،#‬ﻓﻘﺎﻟﺖ ﺑﻴﺪﻫﺎ ﻫﻜﺬﺍ‪ :‬ﺃﺳﺎﻣﺔ! ﺃﺳﺎﻣﺔ! ﻓﻘﺎﻝ ﳍﺎ‬ ‫ﺿﺮ‪‬ﺍ ‪‬‬ ‫)‪(٥‬‬ ‫ﻚ‪ ،#‬ﻓﺘﺰﻭﺟﺘ‪‬ﻪ‪ ،‬ﻓﺎﻏﺘﺒﻄ ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﻃﹶﺎ ‪‬ﻋﺔﹸ ﺍﻟﻠﱠﻪ ‪‬ﻭﻃﹶﺎ ‪‬ﻋﺔﹸ ‪‬ﺭﺳ‪‬ﻮِﻟ ِ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 ﺁﺻ‪‬ﻊ ﲤﺮٍ‪ ،‬ﻭﲬﺴﺔ ﺁﺻ ِﻊ ﺷﻌﲑ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﻋﻴﺎ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ‬ ‫ﺕ ﻋﻠ ‪‬ﻲ ﺛﻴﺎﰊ‪ ،‬ﻭﺃﺗﻴ ‪‬‬ ‫ﺃﻣﺎ ﱄ ﻧﻔﻘﺔ ﺇﻻ ﻫﺬﺍ؟ ﻭﻻ ﺃﻋ‪‬ﺘ ‪‬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 ،‬ﺍﻋ‪‬ﺘﺪ‪‬ﻱ ﰲ‬ ‫ﺲ ﹶﻟ ِ‬ ‫ﺻ ‪‬ﺪﻕ‪ ،‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ‪ :‬ﺛﻼﺛﹰﺎ‪ .‬ﻗﺎﻝ‪ $ :‬‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻘﺎﻝ‪ $ :‬ﹶﻛ ‪‬ﻢ ﹶﻃﱠﻠ ﹶﻘﻚِ؟‪#‬ﻗﻠ ‪‬‬ ‫ﺖ‬ ‫ﻀ ‪‬‬ ‫ﻚ ﻋِﻨ ‪‬ﺪﻩ‪ ،‬ﹶﻓِﺈ ﹶﺫﺍ ﺍ‪‬ﻧ ﹶﻘ ‪‬‬ ‫ﲔ ﹶﺛ ‪‬ﻮ‪‬ﺑ ِ‬ ‫ﻀ ِﻌ ‪‬‬ ‫ﺼ ِﺮ ‪‬ﺗ ‪‬‬ ‫ﻚ ﺍﺑ ِﻦ ﹸﺃﻡ‪ ‬ﻣ ﹾﻜﺘ‪‬ﻮﻡ‪ ،‬ﻓﺈﻧﻪ ﺿ‪‬ﺮﻳﺮ‪ ‬ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺖ ﺍﺑﻦ ‪‬ﻋ ‪‬ﻤ ِ‬ ‫‪‬ﺑ‪‬ﻴ ِ‬ ‫)‪(١‬‬ ‫ﻚ ﻓﺂﺫِﻧﻴﲏ‪. #‬‬ ‫ِﻋ ‪‬ﺪﺗ‪ِ ‬‬ ‫ﺚ ﺑﻄﺮﻗﻪ ﻭﺃﻟﻔﺎﻇﻪ‪ ،‬ﻭﰲ ﺑﻌﻀِﻬﺎ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‬ ‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ‪$‬ﺳﻨﻨﻪ‪ #‬ﻫﺬﹶﺍ ﺍﳊﹶﺪﻳ ﹶ‬ ‫ﺴﻜﹾﲎ ِﻟﻠﹾﻤﺮﺃ ِﺓ ﺇﺫﺍ ﻛﺎﻥ ﻟِﺰﻭﺟِﻬﺎ ﻋ‪‬ﻠﻴ‪‬ﻬﺎ‬ ‫ﻻ ﻣﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨﱯ ج ﺇﻧ‪‬ﻤﺎ ﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ ﻭﺍﻟ ‪‬‬ ‫ﺕ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻗﺎﻟﺖ‪:‬‬ ‫ﺍﻟ ‪‬ﺮﺟ‪‬ﻌ ﹸﺔ‪ ،(٢)#‬ﻭﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻗﺎﻝ‪ :‬ﻓﺄﺗﺖ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج‪ ،‬ﻓﺬ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﱄ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ‪ ،‬ﻭﻗﺎﻝ‪ِ$ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟﺴﻜﲎ ﻭﺍﻟ‪‬ﻨ 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 ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﻟ ِﻌ ‪‬ﺪِﺗ ِﻬ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﺣﺼ‪‬ﻮﺍ ﺍﻟ ِﻌ ‪‬ﺪ ﹶﺓ‬ ‫ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺸ ٍﺔ ﻣ‪‬ﺒ‪‬ﻴ‪‬ﻨ ٍﺔ‬ ‫ﲔ ِﺑﻔﹶﺎ ِﺣ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳ‪‬ﺄِﺗ ‪‬‬ ‫ﺨ ِﺮﺟ‪‬ﻮﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮِﺗ ِﻬ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﻻ ‪‬ﺗ ‪‬‬ ‫ﺤ ِﺪﺙﹸ ﺑﻌ‪‬ﺪ‬ ‫ﺴﻪ‪ ‬ﻻ ﺗ ‪‬ﺪﺭِﻱ ﻟﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﻳ‪ ‬‬ ‫ﻚ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﻟﻠﱠﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﺪ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﻟﻠﱠﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻇﻠﹶﻢ ﻧ ﹾﻔ ‪‬‬ ‫‪‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﻱ‬ ‫ﻑ ﻭﺃﹶﺷﻬِﺪﻭﺍ ﺫ ‪‬ﻭ ‪‬‬ ‫ﻑ ﹶﺃ ‪‬ﻭ ﻓﹶﺎﺭﻗﹸﻮ ‪‬ﻫﻦ‪ ‬ﲟ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﺴﻜﹸﻮ ‪‬ﻫ ‪‬ﻦ ﲟﻌﺮﻭ ٍ‬ ‫ﻚ ﹶﺃﻣ‪‬ﺮﹰﺍ * ﻓﹶﺈﺫﺍ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻦ ﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﹶﻓﹶﺄ ‪‬ﻣ ِ‬ ‫ﺫِﻟ ‪‬‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﻟﹼﻠ ِﻪ﴾‪ ،‬ﺇﱃ ﻗﻮﻟﻪ‪﴿ :‬ﻗ ‪‬ﺪ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ِﻟ ﹸﻜﻞﹼ ﺷﻲ َﺀ ﹶﻗﺪ‪‬ﺭﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ‪:‬‬ ‫‪‬ﻋ ‪‬ﺪ ٍﻝ ِﻣ‪‬ﻨﻜﹸﻢ‪ ‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ 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 ‫ﻳ‪‬ﺨﺮﺟﻮﺍ ﺃﺯﻭﺍﺟﻬﻢ ﻣِﻦ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻭﺃﻣﺮ ﺃﺯﻭﺍﺟ‪‬ﻬﻦ ﺃﻥ ﻻ ‪‬ﻳ ‪‬‬ ‫ﻣﻦ ﻟﻴﺲ ﻟﺰﻭﺟﻬﺎ ﺇﻣﺴﺎﻛﹸﻬﺎ ﺑﻌ ‪‬ﺪ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﳍﺆﻻﺀ ﺍﳌﻄﻠﻘﺎﺕ ﺃﺣﻜﺎﻣﹰﺎ‬ ‫ﻚ ﺑﻌﻀ‪‬ﻬﺎ ﻋﻦ ﺑﻌﺾ‪.‬‬ ‫ﻣﺘﻼﺯﻣﺔ ﻻ ﻳﻨﻔ ‪‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﻻ ﻳ‪‬ﺨﺮﺟﻮﻫﻦ ﻣِﻦ ﺑﻴﻮ‪‬ﻦ‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ﻣِﻦ ﺑﻴﻮﺕ ﺃﺯﻭﺍﺟﻬﻦ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﻦ 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 ،‬ﻓﻴ‪‬ﺴﺮ‪‬ﺣﻮﻫﻦ ﺑﺈﺣﺴﺎﻥ‪.‬‬ ‫ﻱ ﻋﺪﻝ‪ ،‬ﻭﻫﻮ ﺇﺷﻬﺎ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﺮﺟﻌﺔ ﺇﻣﺎ ﻭﺟﻮﺑﺎﹰ‪ ،‬ﻭﺇﻣﺎ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ‪،‬‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﺷﻬﺎﺩ ﺫﹶﻭ ‪‬‬ ‫ﻭﺃﺷﺎﺭ ﺳ‪‬ﺒﺤﺎﻧﻪ ﺇﱃ ﺣﻜﻤﺔ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ ﺧﺎﺻﺔ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻻ ‪‬ﺗ ‪‬ﺪﺭِﻱ ﹶﻟ ‪‬ﻌﻞﱠ ﺍﻟﻠﱠﻪ‬ ‫ﺤ ِﺪﺙﹸ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺫِﻟ ‪‬‬ ‫ﻳ‪ ‬‬ ‫ﻚ ﹶﺃﻣ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ‪ [١ :‬ﻭﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳ‪‬ﺮﺟ‪‬ﻰ ﺇﺣﺪﺍﺛﹸﻪ ﻫﺎﻫﻨﺎ‪ :‬ﻫﻮ ﺍﳌﺮﺍﺟﻌﺔ‪.‬‬ ‫ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻠﻒ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ .‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻋﻦ ﺩﺍﻭﺩ‬ ‫ﻚ ﹶﺃﻣ‪‬ﺮﹰﺍ﴾ ]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 ‪‬ﺗ‪‬ﻨ ‪‬ﺪﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻚ ﺳﺒﻴ ﹲﻞ ﺇﱃ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ‪﴿ :‬ﹶﻟ ‪‬ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳ‪ ‬‬ ‫ﹶﺃﻣ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﻄﻼﻕ‪ [١ :‬ﻗﺎﻝ‪ :‬ﻟﻌﻠﻪ ﺃﻥ ﻳ‪‬ﺮﺍ ِﺟﻌ‪‬ﻬﺎ ﰲ ﺍﻟ ِﻌ ‪‬ﺪﺓِ‪ ،‬ﻭﻗﺎﻟﻪ ﻋﻄﺎﺀ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻗﺪ‬ ‫ﻕ‬ ‫ﺙ ﺑﻌﺪ ﺍﻟﺜﻼﺙ؟ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼ ‪‬‬ ‫ﺗﻘﺪ‪‬ﻡ 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 ﻳ‪‬ﻨ ‪‬ﺪﻡ‪ ،‬ﻭﻳﺰﻭ ﹶﻝ ﺍﻟ ‪‬‬ ‫ﺱ‬ ‫ﻓﺘﺘﺒﻌﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﻓﻴ‪‬ﺮﺍﺟﻌ‪‬ﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻟﻮ ﺃ ﱠﻥ ﺍﻟﻨﺎ ‪‬‬ ‫ﺃﺧﺬﻭﺍ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻄ‪‬ﻼ ِ‬ ‫ﻕ)‪ ،(١‬ﻣﺎ ﺗﺘﺒﻊ ﺭﺟﻞ ﻧﻔﺴﻪ ﺍﻣﺮﺃﺓ ﻳ‪‬ﻄﻠﱢﻘﻬﺎ ﺃﺑﺪﹰﺍ‪.‬‬ ‫ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﻷﻣﺮ ﺑﺈﺳﻜﺎﻥ ﻫﺆﻻﺀ ﺍﳌﻄﻠﻘﺎﺕِ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﹶﺃ ‪‬ﺳﻜِﻨﻮﻫ‪ ‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ‬ ‫ﺤﺪ‪ ‬ﻣﻔﺴﺮﻫﺎ‪ ،‬ﻭﺃﺣﻜﺎﻣﻬﺎ ﻛﻠﻬﺎ‬ ‫‪‬ﺳﻜﹶﻨﺘﻢ ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ِﺪﻛﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ‪ [٦ :‬ﻓﺎﻟﻀﻤﺎﺋﺮ ﻛﹼﻠﻬ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ِ‬ ‫ﺴ ﹾﻜﻨ‪‬ﻰ ِﻟ ﹾﻠﻤ‪‬ﺮﹶﺃ ِﺓ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﺰ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻴﻬ‪‬ﺎ‬ ‫ﱯ ج‪$ :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ ﻭﺍﻟ ‪‬‬ ‫ﻣﺘﻼﺯﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﻮ ﹸﻝ ﺍﻟﻨ ‪‬‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻣﻔﺴ‪‬ﺮﹰﺍ 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 ِ‬ ‫‪‬ﻳﺨ‪‬ﺎﻟﻔﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔ ﹶﻘ ﹶﺔ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﻟﻠﺰﻭﺟﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﺻﺎﺭﺕ ﺃﺟﻨﺒﻴ ﹰﺔ ﺣﻜﻤ‪‬ﻬﺎ ﺣﻜ ‪‬ﻢ‬ ‫ﺳﺎﺋﺮ ﺍﻷﺟﻨﺒﻴﺎﺕ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﳎﺮ ‪‬ﺩ ﺍﻋﺘﺪﺍﺩﻫﺎ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳ‪‬ﻮ ِﺟﺐ‪ ‬ﳍﺎ ﻧﻔﻘﺔ‪ ،‬ﻛﺎﳌﻮﻃﻮﺀﺓ‬ ‫ﺑﺸ‪‬ﺒﻬﺔ ﺃﻭ ﺯﱏ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﺇﳕﺎ ﲡﺐ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻤﻜ ِﻦ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳ‪‬ﻤ ِﻜﻦ‪‬‬ ‫ﺍﺳﺘﻤﺘﺎﻋ‪‬ﻪ ‪‬ﺎ ﺑﻌﺪ ﺑﻴﻨﻮﻧﺘﻬﺎ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻟﻮ ﻭﺟﺒﺖ ﳍﺎ ﻋﻠﻴﻪ ﻷﺟ ِﻞ ﻋﺪ‪‬ﺎ‪ ،‬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 ،‬ﻭﻷ‪‬ﺎ 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 ﺗ‪‬ﻨﺎﻇﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻪ ﻳﻘﻮﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺻﺤﺎﺑﻪ‪،‬‬ ‫ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬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 ،‬ﻓﺤﺪ‪‬ﺙ ﺍﻟﺸﻌ ‪‬‬ ‫ﻚ‬ ‫ﳚﻌﻞ ﳍﺎ ﺳﻜﲎ ﻭﻻ ﻧﻔﻘﺔ‪ ،‬ﰒ ﺃﺧﺬ ﺍﻷﺳﻮﺩ ﻛﻔﺄ ﻣِﻦ ﺣﺼﻰ‪ ،‬ﻓﺤﺼﺒﻪ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭ‪‬ﻳﹶﻠ ‪‬‬ ‫ﺏ ﺍﻟﻠﱠﻪ ‪‬ﻭﺳ‪‬ﻨ ﹶﺔ ﻧﺒﻴ‪‬ﻨﺎ! ﻟِﻘﻮﻝ ﺍﻣﺮﺃﺓ ﻻ ‪‬ﻧ ‪‬ﺪﺭِﻱ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪‬ﺎ‬ ‫ﺗ‪‬ﺤﺪ‪‬ﺙ ﲟﺜﻞ ﻫﺬﺍ؟ ﻗﺎﻝ ﻋﻤﺮ‪ :‬ﹶﻻ ‪‬ﻧ‪‬ﺘﺮ‪‬ﻙ‪ِ ‬ﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺴ‪‬ﻴﺖ‪‬؟ ﹶﻟﻬ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﻭ ‪‬ﻧ ِ‬ ‫‪‬ﺣ ِﻔ ﹶﻈ ‪‬‬ ‫ﺨ ِﺮﺟ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮِﺗ ِﻬ ‪‬ﻦ‬ ‫ﺴ ﹾﻜﻨ‪‬ﻰ ﻭﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ‪﴿ :‬ﻻ ‪‬ﺗ ‪‬‬ ‫ﲔ ِﺑﻔﹶﺎ ِﺣ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ِﺇﻻﱠ ﺃﹶﻥ ﻳ‪‬ﺄِﺗ ‪‬‬ ‫ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬ ‫ﺸ ٍﺔ ﻣ‪‬ﺒ‪‬ﻴ‪‬ﻨ ٍ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 ﻋ‪‬ﻤﺮ 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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺰ ‪‬ﻭ ‪‬‬ ‫ﺏ ﺫﻟﻚ‬ ‫ﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ﻓﻄﻠﻘﻬﺎ‪ ،‬ﻓﺄﺧﺮﺟﻬﺎ ﻣِﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻌﺎ ‪‬‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻨ ‪‬‬ ‫ﻋﻠﻴﻬﻢ ﻋﺮﻭﺓﹸ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻓﺎﻃﻤ ﹶﺔ ﻗﺪ ﺧﺮﺟﺖ‪ ،‬ﻗﺎﻝ ﻋﺮﻭ ﹸﺓ‪ :‬ﻓﺄﺗﻴﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪،‬‬ ‫ﺖ ﻗﻴﺲ ﺧ‪‬ﻴ ‪‬ﺮ ﺃﻥ ﺗﺬﻛ ‪‬ﺮ ﻫﺬﹶﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﺚ‪ .‬ﻭﻗﺎﻝ‬ ‫ﻓﺄﺧﱪ‪‬ﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ ﻟِﻔﺎﻃﻤﺔ ﺑﻨ ِ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻓﺎﻧﺘﻘﻠﻬﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﺄﺭﺳﻠﺖ ﻋﺎﺋﺸ ﹸﺔ ﺇﱃ ﻣﺮﻭﺍﻥ ﻭﻫﻮ ﺃﻣ ‪‬ﲑ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺍ‪‬ﺗ ِﻖ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺍﺭ ‪‬ﺩﺩ‪‬ﻫﺎ ﺇﱃ ﺑﻴﺘﻬﺎ‪ .‬ﻗﺎﻝ ﻣﺮﻭﺍﻥ‪ :‬ﺇﻥ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ﻏﻠﺒﲏ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪:‬‬ ‫ﺚ ﻓﺎﻃﻤﺔ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺃﻭ ﻣﺎ ﺑﻠﻐﻚ ﺷﺄ ﹸﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ؟ ﻗﺎﻟﺖ‪ :‬ﻻ ﻳﻀﺮﻙ ﺃﻻ ﺗﺬﻛﺮ ﺣﺪﻳ ﹶ‬ ‫ﲔ ﻫﺬﻳ ِﻦ ﻣﻦ ﺍﻟﺸﺮ)‪.(١‬‬ ‫ﻣﺮﻭﺍﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﺑِﻚ ﺷﺮ‪ ،‬ﻓﺤﺴﺒ‪‬ﻚ ﻣﺎ ﺑ ‪‬‬ ‫ﺝ ﻓﺎﻃﻤﺔ ﳌﺎ ﻳ‪‬ﻘﺎﻝ ﻣﻦ ﺷﺮ ﻛﺎﻥ ﰲ ﻟﺴﺎ‪‬ﺎ‪،‬ﻓﻴﻜﻔﻴﻚ ﻣﺎ‬ ‫ﻭﻣﻌﲎ ﻛﻼﻣﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﺧﺮﻭ ‪‬‬ ‫ﺑﲔ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺑﲔ ﺍﻣﺮﺃِﺗ ِﻪ ﻣِﻦ ﺍﻟﺸﺮ‪.‬‬ ‫ﻱ ﺇﱃ ﻓﹸﻼﻧ‪‬ﺔ‬ ‫ﻭﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﹶﺃﻟﹶﻢ ‪‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻌﺖ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺲ ﻣ‪‬ﺎ ‪‬‬ ‫ﺑﻨ ِ‬ ‫ﺖ‪ :‬ﹶﺃﹶﻟ ‪‬ﻢ ﺗﺴﻤﻌﻲ‬ ‫ﺖ ﺍﳊﻜﻢ ﻃﻠﱠﻘﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺍﻟﺒﺘﺔ ﻓﺨﺮﺟﺖ‪ ،‬ﻓﻘﺎﻟﺖ‪ِ :‬ﺑﹾﺌ ‪‬‬ ‫)‪(٢‬‬ ‫ﺇﱃ ﻗﻮ ِﻝ ﻓﺎﻃﻤﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﻣﺎ ﺇﻧ‪‬ﻪ ﻻ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﳍﺎ ﰲ ﺫﻛﺮ ﺫﻟﻚ ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻳﻌﲏ‪ :‬ﰲ ﻗﻮﳍﺎ‪ :‬ﻻ ﺳﻜﲎ ﳍﺎ ﻭﻻ‬ ‫ﻧﻔﻘﺔ)‪ .(٣‬ﻭﰲ ‪$‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :#‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ ﻟﻔﺎﻃﻤﺔ‪ :‬ﺃﻻ‬ ‫ﻧﺘﻘﻲ ﺍﻟﻠﱠﻪ‪ ،‬ﺗﻌﲏ ﰲ ﻗﻮﳍﺎ ﻻ ﺳﻜﲎ ﳍﺎ ﻭﻻ ﻧﻔﻘﺔ ﻭﰲ ‪$‬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 ﻛﺎ‪‬ﻧ ‪‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﺃﺧﱪﱐ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬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 ‫ﺴﺒ‪‬ﻪ 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 ﻋﺪ‪‬ﺎ ﺭﻣﺎﻫﺎ ﲟﺎ ﰲ‬ ‫ﻳﺪﻩ)‪.(١‬‬ ‫ﺫﻛ ‪‬ﺮ ﻃﻌﻦ ﻣﺮﻭﺍﻥ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ‬ ‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫ﺚ ﻓﺎﻃﻤﺔ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﺣﺪ‪‬ﺙ ﺑﻪ ﻣﺮﻭﺍﻥ‪،‬ﻓﻘﺎﻝ ﻣﺮﻭﺍﻥ‪ ،‬ﱂ ﻧﺴﻤﻊ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺍﻣﺮﺃﺓ‬ ‫ﻋﺘﺒﺔ ﺣﺪﻳ ﹶ‬ ‫)‪(٢‬‬ ‫ﺳﻨﺄﺧﺬ ﺑﺎﻟﻌِﺼﻤﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫ﺫﻛ ‪‬ﺮ ﻃﻌ ِﻦ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‬ ‫ﺖ ﺍﳌﺪﻳﻨﺔﹶ‪،‬‬ ‫ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ‪$‬ﺳﻨﻨﻪ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣِﻬﺮﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﻣ ‪‬‬ ‫ﺖ‪ :‬ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ ﻃﻠﱢﻘﺖ‪ ،‬ﻓﺨ‪‬ﺮﺟ‪‬ﺖ ﻣِﻦ ﺑﻴﺘﻬﺎ‪،‬‬ ‫ﹶﻓﺪ‪ِ‬ﻓ ‪‬ﻌﺖ‪ ‬ﺇﱃ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴﺐِ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﻳﺪﻱ ﺍﺑ ِﻦ ﺃ ‪‬ﻡ‬ ‫ﺿ ‪‬ﻌ ‪‬‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﹶﻓﻮ‪ِ ‬‬ ‫ﺱ ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﺍﻣﺮﺃ ﹰﺓ ﹶﻟ ِ‬ ‫ﺖ ﺍﻟﻨﺎ ‪‬‬ ‫ﻓﻘﺎﻝ ﺳﻌﻴﺪ‪ :‬ﺗﻠﻚ ﺍﻣﺮﺃﺓ ﻓﹶﺘ‪‬ﻨ ِ‬ ‫ﻣﻜﺘﻮﻡ ﺍﻷﻋﻤﻰ)‪.(٣‬‬

‫ﺫﻛﺮ ﻃﻌﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‬

‫ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ‪$‬ﺳﻨﻨﻪ‪ #‬ﺃﻳﻀﺎﹰ‪ ،‬ﻗﺎﻝ ﰲ ﺧﺮﻭﺝ ﻓﺎﻃﻤﺔ‪ :‬ﺇﳕﺎ ﻛﺎﻥ ﻣِﻦ ﺳ‪‬ﻮ ِﺀ‬ ‫ﺍﳋﹸﻠﹸ ِﻖ)‪.(٤‬‬

‫ﺫﻛﺮ ﻃﻌﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ‬

‫ﺗﻘ ‪‬ﺪ ‪‬ﻡ ﺣﺪﻳﺚ ﻣﺴﻠﻢ‪ :‬ﺃﻥ ﺍﻟﺸﻌﱯ ﺣﺪ‪‬ﺙ 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 ﺗ‪‬ﻔﱵ ﲟﺜﻞ‬ ‫ﺖ ﺑﺸﺎﻫﺪﻳﻦ ﻳﺸﻬﺪﺍ ِﻥ ﺃ‪‬ﻤﺎ ﲰﻌﺎﻩ ﻣﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺇﻻ ﱂ‬ ‫ﻫﺬﺍ؟ ﻗﺎﻝ ﻋﻤﺮ ﳍﺎ‪ :‬ﺇﻥ ﺟﺌ ِ‬ ‫)‪(١‬‬ ‫ﺏ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﻟﻘﹶﻮ ِﻝ ﺍﻣﺮﺃﺓ ‪.‬‬ ‫ﻧﺘ ‪‬ﺮ ‪‬ﻙ ِﻛﺘ‪‬ﺎ ‪‬‬

‫ﺫﻛﺮ ﻃﻌﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬

‫ﻗﺎﻝ ﺍﻟﻠﻴﺚ‪ :‬ﺣﺪﺛﲏ ﻋﻘﻴﻞ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﺱ ﻋﻠﻴﻬﺎ ﻣﺎ ﻛﺎﻧﺖ ﺗ‪‬ﺤﺪ‪‬ﺙ ﻣﻦ‬ ‫ﺍﻟﺮﲪﻦ‪ ،‬ﻓﺬﻛﺮ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﰒ ﻗﺎﻝ‪ :‬ﻓﺄﻧﻜﺮ ﺍﻟﻨﺎ ‪‬‬ ‫ﺤﻞﱠ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻋﺎﺭﺽ ﺭﻭﺍﻳﺔ ﻓﺎﻃﻤﺔ ﺻﺮﻳ ‪‬ﺢ ﺭﻭﺍﻳﺔ ﻋ‪‬ﻤﺮ 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$ :‬ﹶﻟﻬ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﺴ ﹾﻜﻨ‪‬ﻰ ﻭﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ‪ #‬ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﰲ ‪$‬ﺍﶈﻠﻰ‪ ،(٢)#‬ﻓﻬﺬﺍ ﻧﺺ ﺻﺮﻳﺢ‬ ‫ﳚﺐ ﺗﻘﺪﳝ‪‬ﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﻟِﺠﻼﻟﺔ ﺭﻭﺍﺗﻪ‪ ،‬ﻭﺗﺮ ِﻙ ﺇﻧﻜﺎ ِﺭ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻋﻠﻴﻪ ﻭﻣﻮﺍﻓﻘﺘﻪ‬ ‫ﻟِﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ‪.‬‬

‫ﺫﻛﺮ ﺍﻷﺟﻮﺑﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﻄﺎﻋﻦ ﻭﺑﻴﺎﻥ ﺑﻄﻼ‪‬ﺎ‬

‫ﻭﺣﺎﺻﻠﻬﺎ ﺃﺭﺑﻌﺔ‪.‬‬ ‫ﺕ ﺑﺸﺎﻫﺪﻳ ِﻦ ﻳﺘﺎﺑﻌﺎ‪‬ﺎ ﻋﻠﻰ ﺣﺪﻳﺜﻬﺎ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻥ ﺭﺍﻭﻳﺘﻬﺎ ﺍﻣﺮﺃﺓ ﱂ ﺗﺄ ِ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺭﻭﺍﻳﺘﻬﺎ ﺗﻀﻤ‪‬ﻨﺖ ﳐﺎﻟﻔ ﹶﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺧﺮﻭﺟ‪‬ﻬﺎ ﻣﻦ ﺍﳌﱰﻝ ﱂ ﻳﻜﻦ ﻷﻧﻪ ﻻ ﺣ ‪‬ﻖ ﳍﺎ ﰲ ﺍﻟﺴﻜﲎ‪ ،‬ﺑﻼ ﻷﺫﺍﻫﺎ ﺃﻫ ﹶﻞ‬ ‫ﺯﻭﺟﻬﺎ ﺑﻠﺴﺎ‪‬ﺎ‪.‬‬ ‫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 ﺍﻟﺒ‪‬ﻄﻼﻥ ﻣﺎ ‪‬ﺳ‪‬ﻨﻨ‪‬ﺒ ‪‬ﻪ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﺎ 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 ،‬ﻓﺈ‪‬ﻢ ﻻ‬ ‫ﳜﺘﻠﻔﻮﻥ ﰲ ﺃﻥ ﺍﻟﺴﻨ ‪‬ﻦ ﺗ‪‬ﺆﺧﺬ ﻋﻦ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﺗ‪‬ﺆﺧﺬ 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 ﺗﻔﺮ‪‬ﺩﺕ ‪‬ﺎ ﺍﻣﺮﺃ ﹼﺓ ﻣﻨﻬﻦ ﺇﻻ ﺭﺃﻳﺘ‪‬ﻬﺎ‪ ،‬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 ﺑﺪﻭ‪‬ﺎ ﻋﻠﻤﹰﺎ ﻭﺟﻼﻟ ﹰﺔ‬ ‫ﻭﺛﻘ ﹰﺔ ﻭﺃﻣﺎﻧﺔﹰ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻓﻘ ‪‬ﻪ ﻣﻨﻬﺎ ﺑﻼ ﺷﻚ‪ ،‬ﻓﺈﻥ ﻓﹸﺮﻳﻌﺔ ﻻ ﺗ‪‬ﻌﺮﻑ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﳋﱪ ﻭﺃﻣﺎ‬ ‫ﺷﻬﺮ ﹸﺓ ﻓﺎﻃﻤﺔ‪ ،‬ﻭﺩﻋﺎﺅﻫﺎ ﻣﻦ ﻧﺎﺯﻋﻬﺎ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻣﻨﺎﻇﺮ‪‬ﺎ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻓﺄﻣﺮ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﺳﻌ ‪‬ﺪ ‪‬ﺬﻩ ﺍﳌﻨﺎﻇﺮﺓ ﳑﻦ ﺧﺎﻟﻔﻬﺎ ﻛﻤﺎ ﻣﻀﻰ ﺗﻘﺮﻳﺮ‪‬ﻩ‪ ،‬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 ﺑﻜﻮ‪‬ﻦ ﺃﺯﻭﺍ ‪‬‬ ‫ﺭﺿﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﻟ ِ‬ ‫ﺤﺒ‪‬ﻪ ﻭﺍﺑ ِﻦ ِﺣﺒ‪‬ﻪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺧﻄﺒﻬﺎ ﻟﻪ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺖ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺪﺍ ‪‬ﺭ ﺣﻔﻈﻬﺎ ﻭﻋﻠﻤﻬﺎ‪ ،‬ﻓﺎﻋﺮﻓﻪ ﻣِﻦ ﺣﺪﻳﺚ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎ ِ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 ﺗ‪‬ﻮﺟ ‪‬‬ ‫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 ‪‬ﻭﺁْﺗﻴﺘ‪‬ﻢ ﺇ ‪‬ﺣﺪ‪‬ﺍﻫﻦ ِﻗ‪‬ﻨﻄﹶﺎﺭﹰﺍ‬ ‫ﺝ ‪‬ﻣﻜﹶﺎ ﹶﻥ ﺯ‪‬ﻭ ٍ‬ ‫ﻭﻧﺴﻲ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩﺗ‪‬ﻢ ﺍﺳِﺘ‪‬ﺒﺪ‪‬ﺍ ﹶﻝ ﺯ‪‬ﻭ ٍ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺑﻄﻮﻟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ .(٥٩١/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٣٠٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺑﻄﻮﻟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪.(٢٩٤٢) .‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٧٦ ،٣٧٥/١‬‬


‫‪٣٦٧‬‬ ‫ﻼ ﺗ‪‬ﺄ ‪‬ﺧﺬﹸﻭﺍ ﻣِﻨ ‪‬ﻪ ﺷ‪‬ﻴﺌﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٢٠ :‬‬ ‫ﹶﻓ ﹶ‬ ‫ﺣﱴ ﺫﻛﱠﺮﺗﻪ ﺑﻪ ﺍﻣﺮﺃﹶﺓ‪ ،‬ﻓﺮﺟ ‪‬ﻊ ﺇﱃ ﻗﻮﳍﺎ)‪.(١‬‬ ‫ﺖ ﻭ‪‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻴ‪‬ﺘﻮ ﹶﻥ﴾ ]ﺍﻟﺰﻣﺮ‪ [٣٠ :‬ﺣﱴ ﺫﹸﻛﺮ ﺑﻪِ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻚ ﻣ‪‬ﻴ ‪‬‬ ‫ﻭﻧﺴﻲ ﻗﻮﻟﻪ‪﴿ :‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻁ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﺳﻘﻄﺖ ﺭﻭﺍﻳ ﹸﺔ ﻋﻤﺮ ﺍﻟﱵ ﻋﺎﺭﺿﺘﻢ ‪‬ﺎ‬ ‫ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﻳ‪‬ﻮﺟﺐ ﺳﻘﻮ ﹶ‬ ‫ﻁ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﺑﻄﻠﺖ ﺍﳌﻌﺎﺭﺿ ﹸﺔ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﻲ ﺑﺎﻃﻠﺔ‬ ‫ﺧﱪ ﻓﺎﻃﻤﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳ‪‬ﻮﺟﺐ ﺳﻘﻮ ﹶ‬ ‫ﺕ ﺍﻟﺴ‪‬ﻨ ‪‬ﻦ ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﱂ ﻳﺒﻖ ﺑﺄﻳﺪﻱ ﺍﻷﻣﺔ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﻴﺴﲑ‪ ،‬ﰒ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪ ،‬ﻭﻟﻮ ﺭ‪ ‬ﺩ ِ‬ ‫ﻛﻴﻒ ﻳ‪‬ﻌﺎ ِﺭﺽ‪ ‬ﺧ‪‬ﱪ ﻓﺎﻃﻤﺔ‪ ،‬ﻭ‪‬ﻳ 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 ﺷ‪‬ﻌﺒﺔ ﰲ ﺇﻣﻼ ِ‬ ‫ﺍﳌﺮﺃ ِﺓ ﺣﱴ ‪‬ﺷ ِﻬ ‪‬ﺪ ﻟﻪ ﻣ‪‬ﺤﻤ‪ ‬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 ﺍﻟﺼ‪‬ﻌ ‪‬‬ ‫ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻜﻼﰊ ﻭﺣﺪﻩ ﻭﻫﻮ ﺃﻋﺮﺍﰊ‪ ،‬ﻭﻗﺒﻞ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻋﺪ ﹶﺓ‬ ‫ﺃﺧﺒﺎﺭ ﺗﻔﺮ‪‬ﺩﺕ ‪‬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 ،‬ﻓﺤﻜﻤ‪‬ﻬﺎ ﺣﻜ ‪‬ﻢ ﲣﺼﻴﺺ ﻗﻮﻟﻪ‪﴿ :‬ﻳ‪‬ﻮﺻِﻴﻜﹸﻢ‬ ‫ﺺ ﻗﻮﻟِﻪ‪﴿:‬ﻭﺃﹸ ِﺣﻞﱠ‬ ‫ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ‪‬ﻭ ﹶﻻ ِﺩﻛﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[١١ :‬ﺑﺎﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ‪ ،‬ﻭﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﲣﺼﻴ ِ‬ ‫ﲔ ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ‪ ،‬ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ‬ ‫ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٤ :‬ﺑﺘﺤﺮﱘ ﺍﳉﻤ ِﻊ ﺑ ‪‬‬ ‫ﺨ ‪‬ﺮﺝ‪ ،‬ﻭﺑﺄ‪‬ﺎ ﺗﺴﻜﻦ ﻣﻦ‬ ‫ﺨﺮ‪‬ﺝ ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﺧﺎﻟﺘﻬﺎ ﻭﻧﻈﺎﺋﺮﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﱂ ﹸﳜﺺ‪ ‬ﺍﻟﺒﺎﺋﻦ ﺑﺄ‪‬ﺎ ﻻ ‪‬ﺗ ‪‬‬ ‫ﺣﻴﺚ ﻳﺴﻜ ‪‬ﻦ ﺯﻭﺟﻬﺎ‪ ،‬ﺑﻞ ﺇﻣﺎ ﺃﻥ ‪‬ﻳ ‪‬ﻌﻤ‪‬ﻬﺎ ﻭ‪‬ﻳ ‪‬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 ﺗﺪﺑ‪‬ﺮﻩ 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 ﺃﻭ‪‬ﻝ 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 ‪‬‬ ‫ﻳ‪‬ﺆﺗﻴﻪ ﺍﻟﻠﱠﻪ ‪‬ﻣ ‪‬ﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣِﻦ ﺫﻟﻚ‬ ‫ﺑﺎﳌﱰﻟﺔ ﺍﻟﱵ ﻻ ﺗ‪‬ﺠﻬﻞ‪ ،‬ﻭﻻ ﺗﺴﺘﻐﺮﻗﻬﺎ ﻋﺒﺎﺭﺓﹲ‪ ،‬ﻏ ‪‬ﲑ ﺃﻥ ﺍﻟﻐﺴﻴﺎﻥ ﻭﺍﻟﺬﱡﻫﻮ ﹶﻝ ﻋ‪‬ﺮﺿ 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 ﳜﺮ‪‬ﺝ 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 ﻳ‪‬ﺨﺎﻟﻒ 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 ﹶﺃﻣ‪‬ﺮﹰﺍ﴾‬ ‫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 ﻟﺴﺎ‪‬ﺎ‪ ،‬ﻓﻤﺎ ﺃﺑﺮﺩ‪‬ﻩ‬ ‫ﻣﻦ ﺗﺄﻭﻳﻞ ﻭﺃﲰﺠ‪‬ﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻣِﻦ ﺧﻴﺎﺭ ﺍﻟﺼﺤﺎﺑ ِﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﻓﹸﻀﻼﺋﻬﻢ‪ ،‬ﻭ ِﻣﻦ‬ ‫ﻯ ﻋﻠﻰ ﻓﹸﺤﺶ ﻳ‪‬ﻮﺟﺐ ﺇﺧﺮﺍﺟ‪‬ﻬﺎ‬ ‫ﺍﳌﻬﺎﺟﺮﺍﺕ ﺍﻷﻭﻝ‪ ،‬ﻭﳑﻦ ﻻ ﳛﻤﻠﻬﺎ ِﺭﻗﹼ ﹸﺔ ﺍﻟﺪﻳﻦ ﻭﻗﻠﺔ ﺍﻟﺘﻘﻮ ‪‬‬ ‫ﻣﻦ ﺩﺍﺭﻫﺎ‪ ،‬ﻭﺃﻥ ﳝﻨﻊ ﺣﻘﻬﺎ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﳍﺎ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺇﺿﺎﻋﺘﻪ‪ ،‬ﻓﻴﺎ ﻋﺠﺒﹰﺎ! ﻛﻴﻒ ﱂ‬ ‫ﺤﺶ‪‬؟ ﻭﻳﻘﻮﻝ ﳍﺎ‪ :‬ﺍﺗﻘﻲ ﺍﻟﻠﱠﻪ‪ ،‬ﻭ ﹸﻛﻔﱢﻲ ﻟﺴﺎﻧ‪‬ﻚ ﻋﻦ ﺃﺫﻯ ﺃﻫﻞ‬ ‫ﱯ ج ﻫﺬﺍ ﺍﻟ ﹸﻔ ‪‬‬ ‫‪‬ﻳ‪‬ﻨ ِ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$ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟﺴ‪‬ﻜﻨ‪‬ﻰ ﻭﺍﻟ‪‬ﻨﻔﹶﻘ ﹸﺔ ﻟِﻠ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﺰ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌﺔﹲ؟!‪ #‬ﻓﻴﺎ‬ ‫ﻋﺠﺒﹰﺎ! ﻛﻴﻒ ﻳ‪‬ﺘﺮﻙ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺑﲔ ﺷﻔﱵ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻳ‪‬ﻌﻠﱠﻞ ﺑﹶﺄﻣ ٍﺮ‬ ‫ﻣﻮﻫﻮﻡ ﱂ ﻳﻌﻠﻞ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪،‬ﺍﻟﺒﺘﺔ ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻧﺒﻪ ﻋﻠﻴﻪ؟ ﻫﺬﺍ ﻣﻦ ﺍﶈﺎﻝ ﺍﻟﺒﻴ‪‬ﻦ‪.‬‬ ‫ﱯ ج‪ ،‬ﻭﲰﻌﺖ‬ ‫ﰒ ﻟﻮ ﻛﺎﻧﺖ ﻓﺎﺣﺸﺔ ﺍﻟﻠﺴﺎﻥ ﻭﻗﺪ ﺃﻋﺎﺫﻫﺎ ﺍﻟﻠﱠﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻘﺎﻝ ﳍﺎ ﺍﻟﻨ ‪‬‬ ‫ﺖ‪ :‬ﻛﻔﻲ ﻟِﺴﺎﻧ‪‬ﻚ ﺣﱴ ﺗﻨﻘﻀ ‪‬ﻲ ِﻋ ‪‬ﺪ‪‬ﺗﻚِ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺩﻭ‪‬ﺎ 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 ﻧﺒﻴﻨ‪‬ﺎ‪،‬؟ﺃﻥ ﻫﺬﺍ ﻣِﻦ‬ ‫ﺍﳌﻌﺎﺭﺿ ﹸﺔ ﺗ‪‬ﻮﺭﺩ ﻣِﻦ ﻭﺟﻬﲔ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﻗﻮﻟﻪ‪ :‬ﻻ ‪‬ﻧ ‪‬ﺪﻉ‪ ‬ﻛﺘﺎ ‪‬‬ ‫ﺴ ﹾﻜﻨ‪‬ﻰ ﻭﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ‪ .#‬ﻭﳓﻦ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪$ :‬ﹶﻟﻬ‪‬ﺎ 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 ﻳ‪‬ﺒﻠﻐﻬﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪.‬‬ ‫ﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﻋﻤﺮ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺴ ﹾﻜﻨ‪‬ﻰ ﻭﺍﻟ‪‬ﻨ ﹶﻔ ﹶﻘﺔﹸ‪ ،#‬ﻓﻨﺤﻦ ﻧﺸ ‪‬ﻬﺪ‪ ‬ﺑﺎﻟﹼﻠ ِﻪ ﺷﻬﺎﺩ ﹰﺓ‬ ‫ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪$ :‬ﹶﻟﻬ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﺏ ﻋﻠﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻧ‪‬ﺴﺄ ﹸﻝ ﻋﻨﻬﺎ ﺇﺫﺍ ﻟﻘﻴﻨﺎﻩ‪ ،‬ﺃﻥ ﻫﺬﺍ ﻛﺬ ‪‬‬ ‫ﻁ ﺍﻻﻧﺘﺼﺎ ِﺭ ﻟﻠﻤﺬﺍﻫﺐ ﻭﺍﻟﺘﻌﺼﺐ ﳍﺎ ﻋﻠﻰ ﻣﻌﺎﺭﺿ ِﺔ‬ ‫ج‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳ‪‬ﺤ ِ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 ‪‬ﻳ‪‬ﻨﺒِﺴﻮﺍ ﺑﻜﻠﻤﺔ‪ ،‬ﻭﻻ ‪‬ﺩ ‪‬ﻋ ‪‬‬ ‫ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﳋﺮﺳ ‪‬‬ ‫ﻓﺎﻃﻤﺔ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﻻ ﺍﺣﺘِﻴ ‪‬ﺞ ﺇﱃ ﺫﻛﺮ ﺇﺧﺮﺍﺟﻬﺎ ﻟﺒ‪‬ﺬﺍﺀ ﻟﺴﺎ‪‬ﺎ‪ ،‬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 ﻳ‪‬ﻮﻟﺪ ﺇﻻ ﺑﻌﺪ ﻣﻮﺕ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺴﻨﲔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﳐ ‪‬ﱪ ﺃﺧﱪ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﺣﺴﻨ‪‬ﺎ 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 ﻋﻤ‪‬ﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻻ ﻧﺪﻉ ﻛﺘﺎ ‪‬‬ ‫ﺚ ﻭﺣﻔﻈﹸﻪ ﻭﺭﻭﺍﻳﺘ‪‬ﻪ ﻣِﻦ ﺷﺄِﻧﻪِ‪،‬‬ ‫ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﺻﺎﳊﹰﺎ ﻭﻳﻜﻮﻥ ﻣﻐ ﱠﻔﻼﹰ‪ ،‬ﻟﻴﺲ ﺗ‪‬ﺤﻤ‪ ‬ﹸﻞ ﺍﳊﺪﻳ ِ‬ ‫ﻭﺑﺎﻟﹼﻠ ِﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻴﻤﻮ ﹸﻥ ﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﻭﺳﻌﻴ ‪‬ﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬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 ﹶﻓ‪‬ﺘ‪‬ﻨ ِ‬ ‫ﺣﺴﻨﺔ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ 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 ﻧﻔﺴ‪‬ﻪ ﺍﺣﺘﺞ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﲨﻊ ﺍﻟﺜﻼﺙ‪،‬‬ ‫ﺙ ﻛﻤﺎ ﺃﺧﱪﺕ ﺑﻪ‬ ‫ﻷﻥ ﰲ ﺑﻌﺾ‪ ،‬ﺃﻟﻔﺎﻇﻪ‪ :‬ﻓﻄﻠﻘﲏ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻧﻪ ﺇﳕﺎ ﻃﻠﻘﻬﺎ ﺁﺧ ‪‬ﺮ ﺛﻼ ٍ‬ ‫ﻋﻦ ﻧﻔﺴﻬﺎ‪ .‬ﻭﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﻣﻦ ﻳﺮﻯ ﺟﻮﺍ ‪‬ﺯ ﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﻷﺋﻤﺔ ﹸﻛﻠﱡﻬ‪‬ﻢ‬ ‫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 ﻳﺰﻭ‪‬ﺟﻪ‪ ،‬ﺃﻭ ﻳ‪‬ﻌﺎ ِ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 ﻳ‪‬ﺸﺘﺮﻁ ﺣﻀﻮﺭ‪‬ﻩ ﻭﻣﻮﺍﺟﻬﺘ‪‬ﻪ ﺑﻪ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ‬ ‫ﺟﻮﺍﺯ ﺍﻟﺘﻌﺮﻳﺾ ﲞﻄﺒﺔ ﺍﳌﻌﺘﺪﺓ ﺍﻟﺒﺎﺋﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﹸﻛﻠﹸﻬﺎ ﺣﺎﺻﻠ ﹰﺔ ﺑﱪﻛﺔ ﺭﻭﺍﻳﺘﻬﺎ‪،‬‬ ‫ﻕ ﺣﺪﻳﺜﻬﺎ‪ ،‬ﻓﺎﺳﺘ‪‬ﻨ‪‬ﺒ ﹶﻄﺘ‪‬ﻬﺎ ﺍﻷﻣ ﹸﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻤﻠﺖ ‪‬ﺎ‪ ،‬ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺭﻭﺍﻳﺘﻬﺎ ﺗﺮﺩ ﰲ ﺣﻜﻢ‬ ‫ﻭﺻﺪ ِ‬ ‫ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺗ‪‬ﻘﺒﻞ 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 ِﻜﻨ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ‬ ‫‪‬ﺳ ﹶﻜ‪‬ﻨﺘ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ِﺪﻛﹸﻢ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[٦ :‬ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺒﻮﺍﺋﻦ ﻻ ﰲ ﺍﻟﺮﺟﻌﻴﺎﺕ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‬


‫‪٣٧١‬‬ ‫ﺕ ‪‬ﺣ ‪‬ﻤ ٍﻞ ﻓﹶﺄ‪‬ﻧ ِﻔﻘﹸﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻀﻴ‪‬ﻘﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴﻬِﻦ ‪‬ﻭِﺇ ﹾﻥ ﻛﹸﻦ ﺃﻭﻻ ِ‬ ‫ﻋﻘﻴﺒﻪ‪﴿ :‬ﻭﻻ ﺗ‪‬ﻀﺎﺭ‪‬ﻭﻫ‪ ‬ﻦ ِﻟ‪‬ﺘ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ﺣ‪‬ﻤﹶﻠﻬ‪ ‬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 ،‬ﻓﺈ‪‬ﺎ ﺗﺴﺘ ِ‬ ‫ﺕ ‪‬ﺣﻤ‪‬ﻞ ﹶﻓﹶﺄ‪‬ﻧ ِﻔﻘﹸﻮﺍ‬ ‫ﺍﻟﻀﻤﲑ ﰲ ‪$‬ﺃﺳﻜﻨﻮﻫﻦ‪ #‬ﻫﻮ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺇ ﹾﻥ ﻛﹸ ‪‬ﻦ ﺃﻭﻻ ِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ﴾‪ ،‬ﻭﺍﺣﺪ‪.‬‬ ‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻣ‪ ‬ﻮ ِﺭ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﺴﺆﺍ ِﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻦ ﺍﳌﻮﺟﺒﲔ ﺍﻟﻨﻔﻘ ﹶﺔ‬ ‫ﻭﺍﻟﺴﻜﲎ‪ ،‬ﺃﻭ ﳑﻦ ﻳ‪‬ﻮﺟﺐ ﺍﻟﺴ‪‬ﻜﲎ ﺩﻭﻥ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝﹸ‪ ،‬ﻓﺎﻵﻳ ﹸﺔ ﻋﻠﻰ ﺯﻋﻤﻪ‬ ‫ﺣﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺷﺮﻁ ﰲ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻦ ﻛﻮ‪‬ﻦ 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 ﻳ‪‬ﻮﺟﺐ 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 ‬ﲟﻌ‪‬ﺮﻭ ٍ‬ ‫ﺴﻜﹸﻮ ‪‬ﻫ ‪‬ﻦ ‪‬ﲟ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﻛﻘﻮﻟﻪ‪﴿ :‬ﻓﹶﺈﺫﹶﺍ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻦ ﹶﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﹶﻓﹶﺄ ‪‬ﻣ ِ‬ ‫ﻭﻧﻮﻉ ﳛ‪‬ﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺒﺎﺋﻦ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻜﻮﻥ ﻟﻠﺮﺟﻌﻴﺔِ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻜﻮﻥ ﳍﻤﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻻ‬ ‫ﺨ ِﺮﺟ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ﺑ‪‬ﻴﻮِﺗ ِﻬ ‪‬ﻦ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﺚ‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[١ :‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ ‪‬ﺳ ِﻜﻨ‪‬ﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ﺣﻴ ﹸ‬ ‫ﺳﻜﻨ‪‬ﺘ ‪‬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 ﺑﻜﻮ‪‬ﺎ 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 ‪$‬ﺳﻨﻨﻪ‪ :#‬ﻋﻦ ﻛﻠﻴﺐ ﺑﻦ ﻣﻨﻔﻌﺔ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ ج ﻓﻘﺎﻝ‪:‬‬ ‫ﻚ ‪‬ﻭﹶﺃﺧ‪‬ﺎ ‪‬ﻙ ‪‬ﻭ ‪‬ﻣ ‪‬ﻮ ﹶﻻ ‪‬ﻙ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻠﻲ ﺫﺍﻙ‪ ،‬ﺣ ‪‬ﻖ‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ! ﻣﻦ ﺃ‪‬ﺑﺮ‪‬؟ ﻗﺎﻝ ‪$‬ﹸﺃﻣ‪‬ﻚ ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﻙ ﻭﺃﹸ ‪‬ﺧ‪‬ﺘ ‪‬‬ ‫ﻭ‪‬ﺍﺟِﺐ ﻭ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﻣ ‪‬ﻮﺻ‪‬ﻮﹶﻟ ﹲﺔ‪#‬‬ ‫ﺖ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﺋ ‪‬ﻢ‬ ‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﻃﺎﺭِﻕ ﺍﶈﺎﺭﰊ ﻗﺎﻝ‪ :‬ﻗﺪﻣ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃﺑ‪‬ﺎﻙ‪،‬‬ ‫ﺱ ﻭﻫﻮ ﻳﻘﻮﻝ‪$ :‬ﻳﺪ‪ ‬ﺍ ﹸﳌﻌ‪‬ﻄﻲ ﺍﻟ ‪‬ﻌ ﹾﻠﻴ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍ‪‬ﺑﺪ‪‬ﺃ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗﻌ‪‬ﻮ ﹸﻝ‪ :‬ﺃﹸ ‪‬ﻣ ‪‬‬ ‫ﻋﻠﻰ ﺍﳌﻨﱪ ﳜﻄﹸﺐ‪،‬ﺍﻟﻨﺎ ‪‬‬ ‫)‪(١‬‬ ‫ﻚ ﻭﹶﺃﺧ‪‬ﺎﻙ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ‪#‬‬ ‫‪‬ﻭﺃﹸ ‪‬ﺧ‪‬ﺘ ‪‬‬ ‫ﻭﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟ ﹲﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺻﺤ‪‬ﺎﺑﱵ؟ ﻗﺎﻝ ‪$‬ﹸﺃ ‪‬ﻣﻚ‪ ،#‬ﻗﺎﻝ‪ :‬ﰒ ﻣﻦ؟‬ ‫ﺱ ﲝ‪‬ﺴﻦ ‪‬‬ ‫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$ :‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻙ ﺛﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ‪.#‬‬ ‫ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻘﹸﺸﲑﻱ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ !‬ ‫ﻚ‪ ،#‬ﻗﻠﺖ‪ :‬ﰒ ﻣﻦ؟ ﻗﺎﻝ‪$ :‬ﹸﺃﻣ‪‬ﻚ‪ ،#‬ﻗﻠﺖ‪:‬‬ ‫ﺖ‪ :‬ﰒ ‪‬ﻣﻦ‪‬؟ ﻗﺎﻝ‪$ :‬ﺃﹸ ‪‬ﻣ ‪‬‬ ‫ﻚ‪ ،#‬ﻗﻠ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺮ‪‬؟ ﻗﺎﻝ‪$ :‬ﺃﹸ ‪‬ﻣ ‪‬‬ ‫ﺏ ﻓﹶﺎﻷَﻗ ‪‬ﺮ ‪‬‬ ‫ﰒ ﻣ‪‬ﻦ؟ ﻗﺎﻝ‪$ :‬ﹶﺃﺑ‪‬ﺎ ‪‬ﻙ ﹸﺛﻢ‪ ‬ﺍ َﻷ ﹾﻗ ‪‬ﺮ ‪‬‬ ‫ﺏ‪.(٢)#‬‬ ‫ﻑ‪.(٣)#‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻭﹶﻟﺪ‪‬ﻙ ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ج ﻟِﻬﻨﺪ‪$ :‬ﺧ‪‬ﺬﻱ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜﻔِﻴ ِ‬ ‫ﱯ‬ ‫ﻭﰲ ‪$‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،#‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐٍ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺴِﺒ ﹸﻜﻢ‪ ،‬ﻭِﺇﻥﱠ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩﻛﹸ ‪‬ﻢ ِﻣ ‪‬ﻦ ﻛﹶﺴِﺒﻜﹸﻢ ﹶﻓ ﹸﻜﻠﹸﻮ ‪‬ﻩ‬ ‫ﺐ ﻣ‪‬ﺎ ﹶﺃ ﹶﻛﻠﹾﺘﻢ ِﻣ ‪‬ﻦ ﹶﻛ ‪‬‬ ‫ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺇ ﱠﻥ ﹶﺃ ﹾﻃ‪‬ﻴ ‪‬‬ ‫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 ‪$‬ﺍ‪‬ﺑ ‪‬ﺪﹾﺃ‬ ‫ﻚ ﺷ‪‬ﻲﺀٌ‪ ،‬ﹶﻓِﻠﺬِﻱ‬ ‫ﻀ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬ ‫ﻀ ﹶﻞ ﺷ‪‬ﻲﺀٌ‪ ،‬ﻓﹶﻸ ‪‬ﻫِﻠﻚ‪ ،‬ﻓﹶﺈ ﹾﻥ ﹶﻓ ‪‬‬ ‫ﻕ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻓِﺈ ﹾﻥ ﹶﻓ ‪‬‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﻚ ﻓﹶﺘ ‪‬‬ ‫ﺴ ‪‬‬ ‫ِﺑ‪‬ﻨ 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 ﹶﻗﺮ‪‬ﺍﺑﺘﻚ‪ ،‬ﻓﻬ ﹶﻜﺬﹶﺍ ﻭﻫ ﹶﻜﺬﹶﺍ‪.(١)#‬‬ ‫ﹶﻗﺮ‪‬ﺍ‪‬ﺑِﺘﻚ‪ ،‬ﻓﹶﺈ ﹾﻥ ﹶﻓ ‪‬‬ ‫ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻭﺑِﺎﻟﻮ‪‬ﺍِﻟﺪ‪‬ﻳ ِﻦ‬ ‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﻠﱠﻪ ‪‬ﻭ ﹶﻻ ﺗ‪ ‬‬ ‫ﺕ ﺫﺍ ﺍﻟ ﹸﻘﺮ‪‬ﰉ ‪‬ﺣﻘﱠﻪ‪] ﴾‬ﺍﻹﺳﺮﺍﺀ‪:‬‬ ‫ﺇ ‪‬ﺣﺴ‪‬ﺎﻧﹰﺎ ﻭﺑﺬِﻱ ﺍﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ﴾ ]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 ‪‬ﻋﺮ‪‬ﻳﺎﹰ‪ ،‬ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺳﺪ ‪‬ﺧﻠﱠﺘﻪ ﻭﺳﺘﺮ ‪‬ﻋ ‪‬ﻮ ‪‬ﺭِﺗﻪِ‪ ،‬ﻭﻻ‬ ‫ﱯ‬ ‫ﺴﺘ‪‬ﺮ ﻟﻪ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺓ ﺇﻻ ﺑﺄﻥ ﻳﻘﺮﺿﻪ ﺫﻟﻚ ﰲ ِﺫ ‪‬ﻣِﺘﻪِ‪ ،‬ﻭﻫﺬﹶﺍ ﺍﳊﻜﻢ ﻣﻦ‪ ،‬ﺍﻟﻨ ‪‬‬ ‫ﻳﻄﻌﻤﻪ ﻟﹸﻘﻤﺔ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃﻭ‪‬ﻻ ‪‬ﺩ ‪‬ﻫﻦ‪ ‬ﺣ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﻛﺎ ِﻣﹶﻠ‪‬ﻴ ِﻦ‬ ‫ﺕ ﻳ‪ ‬ﺮ ِ‬ ‫ج ﻣﻄﺎﺑﻖ ﻟﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺣﻴﺚ ﻳﻘﻮﻝ‪﴿ :‬ﻭ‪‬ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬ ‫ﺲ‬ ‫ﻒ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﻑ ﻻ ﻧ ﹶﻜﻠﱢ ‪‬‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻬ‪‬ﻦ‪ ‬ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻟِﻤ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ﻳ‪‬ﺘﻢ‪ ‬ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ﹶﳌ ‪‬ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪ‪ِ ‬ﺭﺯ‪‬ﻗﻬ ‪‬ﻦ ﻭ ِﻛ ‪‬‬ ‫ﺙ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺇ ﱠﻻ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗﻀ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﺍِﻟ ‪‬ﺪﹲﺓ ِﺑ ‪‬ﻮﹶﻟﺪِﻫﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ ﹶﻟﻪ‪ِ ‬ﺑ ‪‬ﻮﻟﹶﺪ ِﻩ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ‪‬ﺍ ِ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 ‫‪‬ﻋ‪‬ﻴ‪‬ﻴﺔﹰ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴ‪‬ﻴﺐ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ‬ ‫ﱯ ﻋﻠﻰ ﺃﻥ ‪‬ﻳﻨ‪‬ﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨ‪‬ﺴﺎﺀ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪:‬‬ ‫ﺼ‪‬ﺒ ﹶﺔ ﺻ ‪‬‬ ‫ﺲ ‪‬ﻋ ‪‬‬ ‫ﻋﻨﻪ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﺃﺧﱪﱐ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺃﻥ ﺍﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ ﺃﺧﱪﻩ‪ ،‬ﺃﻥ ﻋﻤ ‪‬ﺮ ﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺱ ﻛﹶﻼﻟﺔ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ‬ ‫ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻗﻒ ﺑﲏ ﻋﻢ ﻋﻠﻰ ‪‬ﻣ‪‬ﻨﻔﹸﻮ ٍ‬ ‫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 :‬ﹶﺃ‪‬ﻧﻔِﻖ 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 ﺍﻟﺒ‪‬ﺘ ﹶﺔ‪.‬‬ ‫ﻣِﲑﺍﺛﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻢ ﺑﻘﺪﺭ ﻣِﲑﺍﺛﻪ‪ ،‬ﻭﻻ ﻳﻌﺮ ‪‬‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٣ :‬ﻗﺎﻝ‪:‬‬ ‫ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪ :‬ﻗﻠﺖ ﻟﻌﻄﺎﺀ‪﴿ :‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ‪‬ﺍ ِﺭ ِ‬ ‫ﺲ ﻭﺍﺭﺙ ﺍﳌﻮﻟﻮﺩ ﺇﻥ ﱂ ﻳﻜﻦ‬ ‫ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﺮﺛﻮﻧﻪ‪ .‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﳛ‪‬ﺒ ‪‬‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫ﺙ ِﻣﹾﺜﻞﹸ ﺫِﻟ ‪‬‬ ‫ﻟﻠﻤﻮﻟﻮﺩ ﻣﺎﻝ؟ ﻗﺎﻝ‪ :‬ﺃﻓﻴﺪﻋ‪‬ﻪ ﳝﻮﺕ؟ ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪﴿ :‬ﻭﻋ‪‬ﻠﻰ ﺍﻟﻮ‪‬ﺍ ِﺭ ِ‬ ‫ﺴ ‪‬ﺮ ﺍﻵﻳﺔ ﲨﻬﻮ ‪‬ﺭ‬ ‫ﲏ‪ .‬ﻭ‪‬ﺬﺍ 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 ﺃﺻﺤﺎ‪‬ﻢ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪.‬‬ ‫ﺻﻠﹶﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺠ‪‬ﺒﺮ‪ ‬ﺃﺣ ‪‬ﺪ ﻋﻠﻰ ﻧﻔﻘ ِﺔ ﺃﺣ ٍﺪ ﻣﻦ ﺃﻗﺎﺭﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ِﺑ ‪‬ﺮ ﻭ ِ‬ ‫ﺃﺣﺪ‪‬ﻫﺎ ﺃﻧﻪ ﻻ ﻳ‪ ‬‬ ‫ﻣﺬﻫﺐ ‪‬ﻳﻌ‪‬ﺰﻯ ﺇﱃ ﺍﻟﺸﻌﱯ‪ .‬ﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺑ ‪‬ﻦ ﲪﻴ ٍﺪ ﺍﻟ ﹶﻜﺸ‪‬ﻲ‪ :‬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 ،‬ﻭﺃﻣ‪‬ﻪ 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 ﺍﻟﺪ‪‬ﻳﻦ 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 ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭ‪‬ﻳﺴ‪‬ﺎ ِﺭ ﺍﳌﻨ ِﻔﻖِ‪ ،‬ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﳌﹸ‪‬ﻨ 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 ‫‪‬ﻋﺠ‪‬ﺰﻫ‪‬ﻢ ﻋﻦ ﺍﻟﻜﺴﺐِ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻃﺮ‪‬ﺩ 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 ﻧﻔﻘﺘ‪‬ﻬﻢ ﻣﻊ ﺍﲢﺎﺩ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﺧﺘﻼﻓﻪ‪ .‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﱂ ﲡﺐ ﺇﻻ ﻣﻊ ﺍﲢﺎﺩ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬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 ‪‬ﻋﺘ‪ِ‬ﺒ ‪‬ﺮ ﹶﻓ ﹾﻘﺮ‪‬ﻩ‪ ‬ﹶﻓﻘﹶﻂ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺒﲑﺍﹰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻧﺜﻰ‪ ،‬ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﹶﺫﻛﹶﺮﺍﹰ‪ ،‬ﻓﻼ ‪‬ﺑﺪ‪ ‬ﻣﻊ‬ ‫ﻓﻘﺮﻩ ﻣﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻩ ﺃﻭ ‪‬ﺯﻣ‪‬ﺎ‪‬ﻧِﺘﻪِ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎ ﺑﺼﲑﺍ ﱂ ﲡﺐ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﻫﻲ ﻣﺮﺗ‪‬ﺒﺔ ﻋﻨﺪﻩ ﻋﻠﻰ‬ ‫ﺍﳌﲑﺍﺙ ﺇﻻ ﰲ ﻧﻔﻘﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺈ‪‬ﺎ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﺧﺎﺻﺔ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺒﻪ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ‪ :‬ﺃ‪‬ﺎ 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 ﺍﻟﺪ‪‬ﻳﻦ ﺑﻴﻨﻬﻢ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﻭﻋﻨﻪ‬ ‫ﺽ ﺃﻭ ‪‬ﺗﻌ‪‬ﺼﻴﺐ ﻛﺴﺎﺋﺮ‬ ‫ﺐ ﻧﻔﻘﺘ‪‬ﻬﻢ 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 ﺍﻟﺘ‪‬ﻮﺍﺭ‪ِ ‬‬ ‫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 ،‬ﻭﺧﺮ‪‬ﺝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ‬ ‫ﻭﺟﻮﺑ‪‬ﻬﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﺬﻫﺒﻪ ﻣﻦ ﺗﻮﺍﺭﺛﻬﻢ‪ ،‬ﻭﻻ ﺑﺪ ﻋﻨﺪﻩ ﻣﻦ ﺍﺗ‪‬ﺤﺎﺩ ﺍﻟﺪ‪‬ﻳﻦ 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 ‫ﻟﺰﻣﺘ‪‬ﻪ 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 ﻧﻔﻘﺘ‪‬ﻪ‪ :‬ﺃﺥ‪ ،‬ﺃﻭ ﻋﻢ‪ ،‬ﺃﻭ ﻏﲑﳘﺎ ﻳﻠﺰﻣ‪‬ﻪ 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 ﻳ‪‬ﻮ ِ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 ﻭﻧﺼﻮﺻ‪‬ﻪ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺻﻠ ﹸﺔ ﺍﻟﺮﺣﻢ ﺍﻟﱵ‬ ‫ﺤ ‪‬ﻖ ﺑﺸﻴﺌﲔ‪ :‬ﺑﺎﳌﲑﺍﺙ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺻﻞﹶ‪ ،‬ﻭﺣ ‪‬ﺮ ‪‬ﻡ ﺍﳉﻨﺔ ﻋﻠﻰ ﻛﻞ ﻗﺎﻃﻊ ﺭﺣﻢ‪ ،‬ﻓﺎﻟﻨﻔﻘ ﹸﺔ ﺗ‪ ‬‬ ‫ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗ‪‬ﻮ ‪‬‬ ‫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 ‫ﺼ‪‬ﺒ 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 ‪‬ﺮﺑ‪‬ﻰ ‪‬‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﻬﻮ ِﺭ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﺪﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿:‬ﻭﺁ ِ‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ ،[٢٦ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺑﺎﹾﻟﻮ‪‬ﺍﻟ ‪‬ﺪﻳ‪‬ﻦ ﺇ ‪‬ﺣﺴ‪‬ﺎﻧﹰﺎ ﻭ‪‬ﺑﺬﻱ ﺍﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٣٦ :‬‬ ‫ﻚ ‪‬ﻭﹶﺃﺧ‪‬ﺎﻙ‪،‬‬ ‫ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﻟﻨﱮ ج ﻟﻸﻗﺎﺭﺏ‪ ،‬ﺍﻟﻌﻄﻴﺔ ﻭﺻﺮ‪‬ﺡ ﺑﺄﻧﺴﺎ‪‬ﻢ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﻭﺃﹸ ‪‬ﺧ‪‬ﺘ ‪‬‬ ‫ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ﻓﺄﺩﻧﺎﻙ‪ ،‬ﺣﻖ‪ ‬ﻭ‪‬ﺍ ِﺟ ‪‬‬ ‫ﺐ ‪‬ﻭ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﻣ ‪‬ﻮﺻ‪‬ﻮﹶﻟ ﹲﺔ‪.(١)#‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟِﺒ ‪‬ﺮ ﻭﺍﻟﺼ‪‬ﻠ ﹸﺔ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﻳ ‪‬ﺮﺩ‪ ‬ﻫﺬﺍ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﻪ ﻭﲰ‪‬ﺎ ‪‬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 ‫ﺟ‪‬ﻮﻋﹰﺎ ﻭ ‪‬ﻋﻄﹶﺸﺎﹰ‪ ،‬ﻭﻳﺘﺄﺫﱠﻯ ﻏﺎﻳﺔ ﺍﻷﺫﻯ ﺑﺎﳊﺮ ﻭﺍﻟﱪﺩ‪ ،‬ﻭﻻ ﻳﻜﺴﻮﻩ ﻣﺎ ﻳﺴﺘﺮ ‪‬ﻋ ‪‬ﻮ ‪‬ﺭ‪‬ﺗﻪ‪ ‬ﻭﻳﻘﻴ ِﻪ ﺍﳊ ‪‬ﺮ‬ ‫ﺻﻨ‪‬ﻮ ﺃﺑﻴﻪ‪ ،‬ﺃﻭ‬ ‫ﺴ ِﻜﻨ‪‬ﻪ‪ ‬ﲢﺖ ﺳﻘﻒ ﻳ‪‬ﻈﻠﻪ‪ ،‬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 ﻳ‪‬ﻮﺳﺮ‪ ،‬ﰒ ﻳﺴﺘﺮﺟﻊ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻛﻮﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟ‪‬ﻴﺴ‪‬ﺎ ِ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 ﺇﳚﺎ‪‬ﺎ‪ ،‬ﻭ ﹶﺫ ‪‬ﻣ ‪‬‬ ‫ﺨِﺒ ‪‬ﺮ ﺑﻪ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺑﻪ ﺍﳉﻮﺍﺭﺡ‪‬؟ ﺃﻫﻮ ﺍﻟﺴﻼ ‪‬ﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﻪ‪ ،‬ﻭﻋﻴﺎﺩﺗ‪‬ﻪ ﺇﺫﺍ‬ ‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗ‪ ‬‬ ‫ﻣﺮﺽ‪ ،‬ﻭﺗﺸﻤﻴﺘ‪‬ﻪ ﺇﺫﺍ ﻋﻄﺲ‪ ،‬ﻭﺇﺟﺎﺑﺘ‪‬ﻪ ﺇﺫﺍ ﺩﻋﺎﻩ‪ ،‬ﻭﺇﻧﻜﻢ ﻻ ﺗ‪‬ﻮﺟﺒﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ‬ ‫ﱮ ﻋﻠﻰ ﺍﻷﺟﻨﱮ‪‬؟ ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼ‪‬ﻠ ﹸﺔ ﺗﺮﻙ ﺿﺮﺑِﻪ ﻭﺳﺒﻪ ﻭﺃﺫﺍﻩ‬ ‫ﺐ ﻧﻈﲑ‪‬ﻩ ﻟﻸﺟﻨ ‪‬‬ ‫ﳚ ‪‬‬ ‫ﺐ ﻟﻜﻞ ﻣﺴﻠﻢ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣﺴﻠﻢ‪ ،‬ﺑﻞ ﻟﻠﺬﻣ‪‬ﻰ ﺍﻟﺒﻌﻴﺪ‬ ‫ﻭﺍﻹﺯﺭﺍﺀ ﺑﻪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﺣﻖ ﳚ ‪‬‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻤﺎ ﺧﺼﻮﺻﻴ ﹸﺔ ﺻﻠ ِﺔ ﺍﻟﻮﺍﺟﺒﺔ؟ ﻭﳍﺬﺍ ﻛﺎﻥ ﺑﻌ ‪‬‬ ‫ﺾ ﻓﻀﻼﺀ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ﻳﻘﻮﻝ‪:‬‬ ‫ﺏ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﺎﻟﻮﺍ‬ ‫ﺱ ﻫﺬﺍ ﻋﻠﻰ ﺃﺻﺤﺎ ِ‬ ‫ﺃﻋﻴﺎﱏ ﺃﻥ ﺃﻋﺮﻑ ﺻﻠ ﹶﺔ ﺍﻟﺮﺣﻢ ﺍﻟﻮﺍﺟﺒﺔ‪ .‬ﻭﳌﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﻟﻨﺎ ‪‬‬ ‫ﻒ ﺑﻌﻀ‪‬ﻬﻢ ﰲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺃﻭﻋﺐ‬ ‫ﺻ‪‬ﻨ ‪‬‬ ‫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 ﻳ‪‬ﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺍﻷﺟﻨﱮ؟ ﻓﻼ‬ ‫ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﺼ‪‬ﻠ ﹸﺔ ﺍﻟﱴ ﲣ‪‬ﺘ ‪‬‬ ‫ﺐ ﻣﻨﻪ‪ ،‬ﻭﻻ ﳝﻜﻨﻜﻢ ﺃﻥ ‪‬ﺗ ﹾﺬﻛﹸﺮﻭﺍ‬ ‫ﻳ‪‬ﻤﻜﻨﻜﻢ ﺃﻥ ‪‬ﺗ ‪‬ﻌﻴ‪‬ﻨﻮﺍ ﻭﺟﻮﺏ ﺷﻰ ٍﺀ ﺇﻻ ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﻘ ﹸﺔ ﺃﻭﺟ ‪‬‬ ‫ﱮ ج ﻗﺪ ﹶﻗ ‪‬ﺮ ﹶﻥ ‪‬ﺣ ‪‬ﻖ‬ ‫ﺴﻘِﻄﹰﺎ ﻟﻮﺟﻮﺏ ﺍﻟﻨ‪‬ﻔﻘﺔ ﺇﻻ ﻭﻛﺎﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﺃﻭﱃ ﺑﺎﻟﺴﻘﻮﻁ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫‪‬ﻣ ‪‬‬ ‫)‪(١‬‬ ‫ﻚ ﻭﹶﺃﺑ‪‬ﺎﻙ‪ ،‬ﻭﺃﹸ ‪‬ﺧ‪‬ﺘ ‪‬‬ ‫ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﺑﺎﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻓﻘﺎﻝ‪$:‬ﺃﹸ ‪‬ﻣ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃﺧ‪‬ﺎﻙ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ﹶﻓﹶﺄ ‪‬ﺩﻧ‪‬ﺎ ‪‬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 ﹾﻜﻨ‪‬ﺲ‪ ‬ﺍﻟ ﹸﻜ‪‬ﻨﻒ‪ ،‬ﻭﻳ‪‬ﻜﺎﺭﻯ ﻋﻠﻰ ﺍﳊﹸﻤﺮ‪،‬‬ ‫ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ِﺑ ‪‬ﺮ ﺍﻟﻮﺍﻟﺪﻳ ِﻦ ﺃﻥ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺤ ِﻤﻞﹸ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺎ ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﻮﺕ‪ ‬ﺑﹸﺄ ‪‬ﺟ ‪‬ﺮِﺗﻪِ‪ ،‬ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻐِﲎ‬ ‫ﳊﻤ‪‬ﺎﻡِ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻭﻳ‪‬ﻮِﻗﺪ‪ ‬ﰲ ﺃﹶﺗ ‪‬ﻮ ِﻥ ﺍ ﹶ‬ ‫ﺨﺪ‪‬ﻡ‪ ‬ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﺗﻐﺴ ﹸﻞ ﺛﻴﺎ‪‬ﻢ‪،‬‬ ‫ﺕ ﺍﻟﻴﺪِ‪ ،‬ﻭﻟﻴﺲ ﻣِﻦ ِﺑ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ِﻪ ﺃﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﻭﺍﻟ‪‬ﻴﺴ‪‬ﺎﺭ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﻌ ِﺔ ﺫﺍ ِ‬ ‫ﺴﺒ‪‬ﺎ ِﻥ‬ ‫ﻭﺗﺴﻘﻰ ﳍﻢ ﺍﳌﺎﺀ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺼ‪‬ﻮﻧ‪‬ﻬﺎ ﲟﺎ ‪‬ﻳ‪‬ﻨﻔِﻘ ‪‬ﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﻷﺑﻮﺍﻥ ‪‬ﻣ ﹾﻜ‪‬ﺘ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٣٦/١٠‬‬


‫‪٣٧٨‬‬ ‫ﻁ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟ ِﻪ ﰲ ﺑ ‪‬ﺮ‬ ‫ﺐ‪ :‬ﺃﻳﻦ ﺷﺮ ﹸ‬ ‫ﺻﺤﻴﺤﺎﻥِ‪ ،‬ﻭﻟﻴﺴﺎ ِﺑ ‪‬ﺰ ِﻣ‪‬ﻨ‪‬ﻴ ِﻦ ﻭﻻ ﹶﺃ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ‪‬ﻴﻦِ‪ ،‬ﻓﺒﺎﻟﻠﱠ ِﻪ ﺍﻟﻌﺠ ‪‬‬ ‫ﺻﹶﻠﺔﹸ ﺍﻟﺮ‪‬ﺣ ِﻢ ﻭﻻ ِﺑ ‪‬ﺮ‬ ‫ﺻﹶﻠ ِﺔ ﺍﻟﺮ‪‬ﺣ ِﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ‪‬ﻫﻢ ‪‬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 ،‬ﻭﺣ‪‬ﻜﻤﻪ ﰲ‬ ‫ﺍﻟ ﹶﻘ ‪‬ﺪ ِﺭ ﺍﶈﺮ‪‬ﻡ ﻣﻨﻬﺎ ﻭﺣ‪‬ﻜﻤﻪ 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 ﹶﻻﺩ‪‬ﺓ‪.#‬ﻭﺛﺒﺖ ﻓﻴﻬﻤﺎ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ ‪‬ﺗ ‪‬‬ ‫ج ﺃﹸﺭﻳﺪ ﻋﻠﻰ ﺍﺑﻨﺔ ﲪﺰ‪‬ﺓ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣﻦ‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣِﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ ﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﺤﻞﱡ ﱃ‪ ،‬ﺇ‪‬ﻧﻬ‪‬ﺎ ﺍﺑﻨ ﹸﺔ ﺃﺧﻰ ﻣِﻦ ﺍﻟﺮ‪‬ﺿﹶﺎ ‪‬ﻋ ِﺔ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫‪ِ$‬ﺇ‪‬ﻧﻬ‪‬ﺎ ﻻ ‪‬ﺗ ِ‬ ‫ﺍﻟ ‪‬ﺮﺣِﻢ‪.(١)#‬‬ ‫ﻭﺛﺒﺖ ﻓﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪$ :‬ﺍﺋﺬﹶﱏ َﻷ ﹾﻓﹶﻠ ‪‬ﺢ ﺃﺧﻰ ﺃﰉ ﺍﻟ ﹸﻘ ‪‬ﻌ‪‬ﻴﺲِ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻪ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ِ‬ ‫ﻚ‪ #‬ﻭﻛﺎﻧ‪‬ﺖ ﺍﻣﺮﹶﺃﺗ‪‬ﻪ ﺃﺭﺿﻌﺖ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ)‪.(٢‬‬ ‫ﻭ‪‬ﺬﺍ 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 ﹶﳌﺼ‪‬ﺘﺎ ِﻥ‪.(٤)#‬‬ ‫ﺤﺮ‪ ‬ﻡ ﺍﻹﻣﻼ ‪‬ﺟ ﹸﺔ ﻭﺍﻹﻣﻼ ‪‬ﺟﺘ‪‬ﺎ ِﻥ‪.(٥)#‬‬ ‫ﻭﰱ ﺭﻭﺍﻳﺔ‪ $ :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﻭﰱ ﻟﻔﻆ ﻟﻪ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻼ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻫﻞ ﲢﺮ‪‬ﻡ 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 ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎﺕٍ‪ ،‬ﻓﺘﻮﱢﻓ ‪‬ﻰ ﺭﺳﻮ ﹸﻝ‬ ‫ﺨ ‪‬ﻤ ٍ‬ ‫ﺨ ‪‬ﻦ ِﺑ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﰒ ﻧ‪ِ ‬‬ ‫ﺕ ﻳ‪ ‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎ ٍ‬ ‫ﺿﻌ‪‬ﺎ ٍ‬ ‫ﺸﺮ‪ ‬ﺭ ‪‬‬ ‫ﺍﻟﻘﹸﺮﺁ ِﻥ‪ :‬ﻋ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭ ‪‬ﻫﻦ‪ ‬ﻓﻴﻤﺎ ﻳﻘﺮﺃ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ)‪.(١‬‬ ‫ﱮ ج ﻗﺎﻝ‪:‬‬ ‫ﻭﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫‪$‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔﹸ ﻣﻦ ﺍ ﹶﳌﺠ‪‬ﺎﻋ‪‬ﺔ‪.(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 ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ ﺇﻻ ﻣﺎ ﹶﻓ‪‬ﺘ ‪‬ﻖ ﺍﻷ ‪‬ﻣﻌ‪‬ﺎﺀ ﰲ ﺍﻟﱠﺜﺪ‪‬ﻯ ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺒ‪‬ﻞ 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 ﺍﻟﺮﺿ‪‬ﺎﻉ ﺇﻻ ﻣ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮ ﺍﻟ ‪‬ﻌ ﹾﻈ ‪‬ﻢ‪.#‬‬ ‫ﺤ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍﻟﻠﱠ ‪‬‬ ‫ﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺖ‬ ‫ﻭﺛﺒﺖ ﰲ ‪$‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :#‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺟﺎﺀﺕ ‪‬ﺳ ‪‬ﻬﻠﹶﺔ ﺑﻨ ‪‬‬ ‫ﱮ ج‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﱏ ﺃﺭ‪‬ﻯ ﰲ ﻭﺟﻪ ﺃﰉ ﺣ‪ ‬ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ ﻣِﻦ ‪‬ﺩﺧ‪‬ﻮ ِﻝ‬ ‫ﺳ‪ ‬ﻬﻴ‪‬ﻞ ﺇﱃ ﺍﻟﻨ ‪‬‬ ‫ﺤﺮ‪‬ﻣﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪.#‬ﻭﰱ ﺭﻭﺍﻳﺔ ﻟﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪:‬‬ ‫ﺳﺎ ٍﱂ ﻭﻫﻮ ‪‬ﺣﻠِﻴ ﹸﻔﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج‪$ :‬ﹶﺃ ‪‬ﺭﺿِﻌﻴ ِﻪ ‪‬ﺗ ‪‬‬ ‫ﺟﺎﺀﺕ ‪‬ﺳ ‪‬ﻬﹶﻠﺔﹸ ﺑﻨ ‪‬‬ ‫ﺖ ‪‬ﺳ ‪‬ﻬﻴ‪‬ﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﱏ ﺃﺭﻯ ﰲ ﻭﺟﻪ‬ ‫ﱮ ج‪$ :‬ﺃﺭﺿﻌﻴ ِﻪ‪ ،#‬ﻓﻘﺎﻟﺖ‪ :‬ﻭﻛﻴﻒ‬ ‫ﺃﰉ ‪‬ﺣ ﹶﺬ‪‬ﻳﻔﹶﺔ ﻣﻦ ﺩﺧﻮﻝ ﺳﺎﱂ ﻭﻫﻮ ﺣﻠﻴﻔﹸﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺃﹸﺭ ِ‬ ‫ﺿﻌ‪‬ﻪ‪ ‬ﻭﻫﻮ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻛﺒﲑ‪ ،‬ﻓﺘﺒﺴ‪‬ﻢ ﺭ‪‬ﺳﻮﻝﹸ 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 ‫ﻳﺪﺧ‪‬ﻞ ﻋﻠﻴﻚ ﺍﻟﻐﻼ ‪‬ﻡ ﺍﻷ‪‬ﻳ ﹶﻔﻊ‪ ‬ﺍﻟﺬﻯ ﻣﺎ ﹸﺃ ِﺣﺐ‪ ‬ﺃﻥ ﻳﺪﺧ ﹶﻞ ﻋﻠﻰ‪ ،‬ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻚ ﰲ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﻮﺓﹲ؟ ﺇﻥ ﺍﻣﺮﺃﺓ ﺃﰉ ﺣ‪‬ﺬﻳﻔﺔ ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﻥ‬ ‫ﻋﻨﻬﺎ‪ :‬ﺃﻣﺎ ﹶﻟ ِ‬ ‫ﺳﺎﳌﹰﺎ ﻳﺪﺧ ﹸﻞ ﻋﻠ ‪‬ﻰ ﻭﻫﻮ ‪‬ﺭﺟ‪‬ﻞ‪ ،‬ﻭﰱ ﻧﻔﺲ ﺃﰉ ﺣ‪‬ﺬﻳﻔﹶﺔ 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)#‬‬ ‫‪$‬ﹶﺃ ‪‬ﺭﺿِﻌﻴ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِ‬ ‫ﻭﺳﺎﻗﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ‪$‬ﺳﻨﻨﻪ‪ #‬ﺳﻴﺎﻗﻪ ﺗﺎﻣﺔ ﻣﻄﻮﻟﺔ‪ ،‬ﻓﺮﻭﺍﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺣﺬﻳﻔﺔ ﺑﻦ ﻋ‪‬ﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﱃ ﻻﻣﺮﺃﺓ‬ ‫ﺖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺘﺒﺔ‪ ،‬ﻭﻫﻮ ﻣﻮ ﹰ‬ ‫ﺤﻪ‪ ‬ﺍﺑﻨ ﹶﺔ ﺃﺧﻴﻪ ﻫﻨﺪﹰﺍ ﺑﻨ ‪‬‬ ‫ﴰﺲ ﻛﺎﻥ ﺗﺒﻨ‪‬ﻰ ﺳﺎﳌﺎﹰ‪ ،‬ﻭﺃﻧ ﹶﻜ ‪‬‬ ‫ﻼ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺩﻋﺎ ‪‬ﻩ‬ ‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻛﻤﺎ ‪‬ﺗ‪‬ﺒﻨ‪‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺯﻳﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ‪‬ﺒﻨ‪‬ﻰ ﺭﺟ ﹰ‬ ‫ﺱ ﺇﻟﻴﻪ‪ ،‬ﻭ ‪‬ﻭ ِﺭ ﹶ‬ ‫ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴﻂﹸ‬ ‫ﺙ ﻣﲑﺍﺛﹶﻪ‪ ،‬ﺣﱴ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ‪﴿ :‬ﺍ ‪‬ﺩﻋ‪‬ﻮﻫ‪‬ﻢ ﻵﺑﺎِﺋ ِﻬ ‪‬ﻢ ﻫ‪ ‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ ﺁﺑ‪‬ﺎﺀَﻫﻢ ﻓﹶﺈﺧ‪‬ﻮﺍﻧ‪‬ﻜﻢ ﰲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻭ ‪‬ﻣﻮ‪‬ﺍﻟِﻴﻜﹸ ‪‬ﻢ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٥ :‬ﻓﺮﺩﻭﺍ‬ ‫ﺖ ‪‬ﺳ ‪‬ﻬﻴ‪‬ﻞ ﺑﻦ‬ ‫ﱃ ﻭﺃﺧﹰﺎ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺠﺎﺀﺕ ‪‬ﺳ ‪‬ﻬﻠﹶﺔ ﺑﻨ ‪‬‬ ‫ﺏ ﻛﺎﻥ ﻣﻮ ﹰ‬ ‫ﺇﱃ ﺁﺑﺎﺋﻬﻢ ﻓﻤﻦ ﱂ ‪‬ﻳﻌ‪‬ﻠ ‪‬ﻢ ﻟﻪ ﺃ ‪‬‬ ‫‪‬ﻋﻤ‪‬ﺮﻭ ﺍﻟﻘﺮﺷﻰ‪ ،‬ﰒ ﺍﻟﻌﺎﻣﺮﻯ‪ ،‬ﻭﻫﻰ ﺍﻣﺮﺃ ﹸﺓ ﺃﰉ ﺣﺬﻳﻔﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﻧﺎ ﹸﻛﻨ‪‬ﺎ 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 ‪‬ﺗﺮ‪‬ﻯ ﻓﻴﻪ؟ ﻓﻘﺎﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﺃﺭﺿﻌﻴﻪ‪#‬‬ ‫ﻓﺄﺭ‪‬ﺿ ‪‬ﻌ‪‬ﺘﻪ‪ ‬ﲬﺲ ﺭﺿﻌﺎﺕٍ‪ ،‬ﻓﻜﺎﻥ ﲟﱰﻟ ِﺔ ﻭﻟﺪِﻫﺎ ﻣﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔِ‪ ،‬ﻓﺒﺬﻟﻚ ﻛﺎﻧﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ‬ ‫ﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﺿ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺕ ﺃﺧﻮﺍ‪‬ﹶﺎ ﺃﹶﻥ ﻳ‪‬ﺮ ِ‬ ‫ﺕ ﺇﺧﻮﺗِﻬﺎ‪ ،‬ﻭﺑﻨﺎ ِ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺄ ‪‬ﻣ ‪‬ﺮ ﺑﻨﺎ ِ‬ ‫ﺖ‬ ‫ﺲ ﺭﺿﻌﺎﺕٍ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﹶﺃ‪‬ﺑ ‪‬‬ ‫ﻋﻨﻬﺎ ﺃﻥ ‪‬ﻳﺮ‪‬ﺍﻫ‪‬ﺎ 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 ﺩ‪‬ﻭ ﹶﻥ ﺍﻟﻨﺎﺱ)‪.(٢‬‬ ‫ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴ‪‬ﻨ ‪‬ﻦ ﺍﻟﺜﺎﺑﺘ ﹸﺔ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓﹰ‪ ،‬ﺑﻌﻀﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍ ُﻷﻣ‪‬ﺔ‪ ،‬ﻭﰱ‬ ‫ﺑﻌﻀﻬﺎ ﻧِﺰﺍﻉ‪.‬‬ ‫ﺤﺮ‪ ‬ﻡ ﻣﺎ ‪‬ﺗ ‪‬‬ ‫ﺍﳊﻜﻢ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻟﹸﻪ ج‪$ :‬ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺗ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ﺍﻟﻮِﻻ ‪‬ﺩﺓﹸ‪ ،(٣)#‬ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻣﺘﻔ ‪‬ﻖ‬ ‫ﺴ‪‬ﻨﺔِ‪،‬‬ ‫ﻋﻠﻴﻪ ﺑﲔ ﺍﻷ ‪‬ﻣ ِﺔ ﺣﱴ ﻋِﻨﺪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻧﺴﺦ‪ ،‬ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﻻ ‪‬ﻳﻨ‪‬ﺴ ‪‬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 ﻳ‪‬ﺴﻤﻪ‪ ،‬ﻛﻤﺎ ﺍﺿﻄﹸﺮ ﺇﱃ ﲢﺮﱘ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﻋ ‪‬ﻤِﺘﻬ‪‬ﺎ‪ ،‬ﻭﺑﻴﻨ‪‬ﻬﺎ ﻭﺑ ‪‬‬ ‫ﺯﻳﺎﺩ ﹲﺓ ﻋﻠﻰ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﻫﺬﺍ ﻣﻊ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟ ﹸﻘﻌ‪‬ﻴﺲ ﰲ ﲢﺮﱘ ﻟﱭ ﺍﻟ ﹶﻔﺤ‪‬ﻞ ﻋﻠﻰ‬ ‫ﺐ ﺍﻟﱠﻠﺒ‪‬ﻦ ﻗﺪ ﺻﺎﺭﺍ ﺃﺑﻮﻳﻦ ﻟﻠﻄﻔﻞ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻄﻔ ﹸﻞ ﻭﻟﺪﹰﺍ ﳍﻤﺎ‪،‬‬ ‫ﺃ ﱠﻥ ﺍﳌﺮﺿﻌ ﹶﺔ ﻭﺍﻟﺰﻭﺝ ﺻﺎﺣ ‪‬‬ ‫ﳊﺮ‪‬ﻣﺔ 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 ﺇﺧﻮﺗ‪‬ﻪ ﻭﺃﹶﺧﻮﺍﺗﻪ ﻷﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﻭﺃﻭﻻﺩ ﺍﻟﺰﻭﺝ ﻣﻦ‬ ‫ﻏﲑﻫﺎ ﺇﺧﻮﺗﻪ ﻭﺃﺧﻮﺍﺗﻪ ﻣﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﺃﻭﻻ ‪‬ﺩ ﺍﳌﺮﺿﻌﺔ ﻣﻦ ﻏﲑﻩ ﺇﺧﻮﺗ‪‬ﻪ ﻭﺃﺧﻮﺍﺗ‪‬ﻪ ﻷﻣﻪ‪ ،‬ﻭﺻﺎﺭ‬ ‫ﺁﺑﺎﺅﻫﺎ ﺃﺟﺪ‪‬ﺍ ‪‬ﺩﻩ‪ ‬ﻭ ‪‬ﺟﺪ‪‬ﺍﺗِﻪ‪ ،‬ﻭﺻﺎ ‪‬ﺭ ﺇﺧﻮﺓ ﺍﳌﺮﺃﺓ ﻭﺃﺧﻮﺍﺗ‪‬ﻬﺎ ﺃﹶﺧﻮﺍﻟﹶﻪ ﻭﺧﺎﻻﺗِﻪ‪ ،‬ﻭﺇﺧﻮ ﹸﺓ ﺻﺎﺣﺐ‬ ‫ﻉ ﺗﻨﺘﺸﺮ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻘﻂ‪.‬‬ ‫ﺍﻟﻠﱭ ﻭﺃﺧ‪‬ﻮﺍﺗ‪‬ﻪ ﺃﻋﻤﺎﻣﻪ ﻭ ‪‬ﻋﻤ‪‬ﺎﺗِﻪ‪ ،‬ﹶﻓﺤ‪ ‬ﺮ ‪‬ﻣﺔﹸ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ِ‬ ‫ﻭﻻ ﻳﺘﻌﺪ‪‬ﻯ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺇﱃ ﻏﲑ ﺍﳌﺮﺗﻀﻊ ﳑﻦ ﻫﻮ ﰲ ﺩﺭﺟﺘﻪ ﻣﻦ ﺇﺧﻮﺗﻪ ﻭﹶﺃﺧ‪‬ﻮﺍِﺗﻪِ‪ ،‬ﻓﻴ‪‬ﺒﺎﺡ ﻷﺧﻴﻪ‬ ‫ﺐ ﺍﻟﻠﱭ ﻭﺃﺑﺎ ‪‬ﻩ‬ ‫ﺡ ﺻ‪‬ﺎ ِﺣ ِ‬ ‫ﺡ ﻷُﺧﺘِﻪ ﻧﻜﺎ ‪‬‬ ‫ﺖ ﺃﺧﺎ ‪‬ﻩ ﻭﺑﻨﺎِﺗﻬ‪‬ﺎ ﻭﺃﻣﻬﺎِﺗﻬ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺒﺎ ‪‬‬ ‫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 ‪‬ﻋﻤ‪‬ﺎِﺗ ِﻪ ﻭﺃﺧﻮﺍِﻟ ِﻪ ﻭﺧﺎﻻِﺗﻪِ‪ ،‬ﻓﻸﰉ ﺍﳌﺮﺗﻀ ِﻊ ﻣِﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺃﺟﺪﺍﺩ ِﻩ ﺃﻥ ‪‬ﻳ‪‬ﻨ ِﻜﺤ‪‬ﻮﺍ ﹸﺃﻡ‪ ‬ﺍﻟ ﱢﻄﻔﹾﻞ ﻣﻦ‬ ‫ﺐ ﺍﻟﻠﱭ ﻭﺃﺧﻮﺍِﺗ ِﻪ‬ ‫ﺕ ﺻﺎﺣ ِ‬ ‫ﺍﻟﺮﺿﺎﻉ ﻭﺃﻣﻬﺎﺗِﻬﺎ ﻭﺃﺧ‪‬ﻮﺍِﺗﻬ‪‬ﺎ ﻭﺑﻨﺎِﺗﻬ‪‬ﺎ ﻭﺑﻨﺎِﺗﻬ‪‬ﺎ‪ ،‬ﻭﺃﻥ ‪‬ﻳ‪‬ﻨ ِﻜﺤ‪‬ﻮﺍ ﺃﹸﻣ‪‬ﻬﺎ ِ‬ ‫ﺖ ﺃﺧﻴﻪ ﻣﻦ ﺍ ُﻷﻡ‪،‬‬ ‫ﻭﺑﻨﺎِﺗﻪِ‪ ،‬ﺇﺫ ﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻨﺴﺐ ﺣﻼﻝ‪ ،‬ﻓﻠﻸﺥ ﻣﻦ ﺍﻷﺏ ﺃﻥ ﻳﺘ ‪‬ﺰﻭ‪‬ﺝ ﺃﺧ ‪‬‬ ‫ﺖ ﺃﺧﻴﻪ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻳ‪‬ﻨ ِﻜﺢ‪ ‬ﺍﻟﺮﺟﻞ ﺃﻡ ﺍﺑﻨﻪ ﻣﻦ‬ ‫ﻭﻟﻸْﺥ ﻣﻦ ﺍﻷﻡ ﺃﻥ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺢ ﺃﺧ ‪‬‬ ‫ﺍﻟﻨﺴﺐ ﻭﺃﺧﺘﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺃﻣ‪‬ﻬﺎ ﻭﺑﻨﺘ‪‬ﻬﺎ‪ ،‬ﻓﺈﳕﺎ ﺣﺮﻣﺘﺎ ﺑﺎﳌﺼﺎﻫﺮﺓ‪.‬‬ ‫ﻭﻫﻞ ﳛﺮ ‪‬ﻡ ﻧﻈ ‪‬ﲑ ﺍﳌﺼﺎﻫﺮﺓ ﺑﺎﻟﺮﺿﺎﻉ‪ ،‬ﻓﻴﺤﺮ ‪‬ﻡ ﻋﻠﻴﻪ ﺃ ‪‬ﻡ ﺍﻣﺮﺃﺗِﻪ ﻣِﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺑﻨﺘ‪‬ﻬﺎ ﻣﻦ‬ ‫ﺍﻟ ‪‬ﺮﺿ‪‬ﺎﻋﺔ‪ ،‬ﻭﺍﻣﺮﺃ ﹸﺓ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﺃﻭ ﳛﺮ ‪‬ﻡ ﺍﳉﻤ ‪‬ﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﺃﻭ ﺑﲔ‬ ‫ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ‪ ،‬ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺧﺎﻟﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ؟ ﻓﺤﺮ‪‬ﻣﻪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺃﺗﺒﺎﻋﻬﻢ‪،‬‬ ‫ﻭﺗﻮﻗﻒ ﻓﻴﻪ ﺷﻴﺨ‪‬ﻨﺎ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﺃﺣﺪ ﺑﻌﺪﻡ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﻬﻮ ﺃﻗﻮﻯ‪.‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣﻦ‬ ‫ﺤﺮ‪‬ﻡ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎﻉ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻗﺎﻝ ﺍﶈﺮ‪‬ﻣﻮﻥ‪ :‬ﲢﺮ ‪‬ﱘ ﻫﺬﺍ ﻳﺪﺧ ﹸﻞ ﰲ ﻗﻮﻟﻪ ج‪$ :‬ﻳ ‪‬‬ ‫ﺐ‪ #‬ﻓﺄﺟﺮﻯ ﺍﻟ ‪‬ﺮﺿﺎﻋﺔ ﳎﺮﻯ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺷﺒ‪‬ﻬﻬﺎ ﺑﻪ‪ ،‬ﻓﺜﺒﺖ ﺗﱰﻳ ﹸﻞ ﻭﻟﺪ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺃﰉ‬ ‫ﺴ ِ‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍﻟﺮﺿﺎﻋﺔ ﻣﱰﻟ ﹶﺔ ﻭﻟﺪ ﺍﻟﻨﺴﺐ ﻭﺃﺑﻴﻪ‪ ،‬ﻓﻤﺎ ﺛﺒﺖ ﻟﻠﻨﺴﺐ ﻣﻦ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﺛﺒﺖ ﻟﻠﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫‪‬ﺣ ‪‬ﺮﻣ‪‬ﺖ ﺍﻣﺮﺃﺓ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﹸﺃﻡ‪ ‬ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺍﺑﻨﺘ‪‬ﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﺣﺮ‪ ‬ﻣ ‪‬ﻦ ﺑﺎﻟﺮ‪‬ﺿﺎﻋﺔ‪ .‬ﻭﺇﺫﺍ ‪‬ﺣﺮ‪ ‬ﻡ‬ ‫ﺍﳉﻤﻊ ﺑﲔ ﺃﹸﺧﱴ ﺍﻟﻨﺴﺐ‪ ،‬ﺣﺮ‪ ‬ﻡ ﺑﲔ ﺃﹸﺧﱴ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻫﺬﺍ ﺗﻘﺪﻳﺮ ﺍﺣﺘﺠﺎﺟﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪.‬‬


‫‪٣٨٢‬‬ ‫ﺼﻬ‪‬ﺮ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ :‬ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺳﺒﻌﹰﺎ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﻭﺳﺒﻌﹰﺎ ﺑﺎﻟ ‪‬‬ ‫ﻋﺒﺎﺱ)‪.(١‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣﻦ‬ ‫ﺤﺮ‪‬ﻡ ﻣﻨﻪ ﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﺻﻬ‪‬ﺮﺍﹰ‪ ،‬ﺇﳕﺎ ‪‬ﻳ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﲢﺮ ‪‬ﱘ ﺍﻟﺮﺿﺎﻋﺔ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻰ ِ‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣﻦ ﺍﻟﻮﻻﺩﺓ‪ .#‬ﻭﰱ ﺭﻭﺍﻳﺔ‪$ :‬ﻣﺎ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎﻋ ِﺔ ﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﱮ ج ﻗﺎﻝ‪$ :‬ﻳ ‪‬‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﺤﺮ‪‬ﻡ ﺑﺎﳌﺼﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﺫﻛﺮﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ‪،‬‬ ‫ﺐ‪ .#‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﺴ ِ‬ ‫ﺤﺮ‪‬ﻡ ﻣﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﻉ ﻛﻤﺎ ﺫﻛﺮﻩ ﰲ ﺍﻟﻨﺴﺐ‪،‬‬ ‫ﻛﻤﺎ ﺫﻛﺮ ﲢﺮﱘ ﺍﻟﺼ‪‬ﻬﺮِ‪ ،‬ﻭﻻ ﹶﺫﻛﹶﺮ ﲢﺮ ‪‬ﱘ ﺍﳉﻤﻊ ﰲ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ِ‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﺠﻌ‪‬ﻠ ‪‬ﻪ‬ ‫ﺼﻬ‪‬ﺮ ﻗﺴﻴ ‪‬ﻢ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺷﻘﻴﻘﹸﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻯ ‪‬ﺧﹶﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﺀ ‪‬ﺑﺸ‪‬ﺮﹰﺍ ﹶﻓ ‪‬‬ ‫ﺼﻬ‪‬ﺮ‪ ،‬ﻭﳘﺎ ﺳﺒﺒﺎ ﺍﻟﺘﺤﺮﱘ‪،‬‬ ‫ﺻﻬ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [٥٤ :‬ﻓﺎﻟﻌﻼﻗ ﹸﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺴﺐ ﻭﺍﻟ ‪‬‬ ‫‪‬ﻧﺴ‪‬ﺒﹰﺎ ﻭ ِ‬ ‫ﻭﺍﻟﺮ‪‬ﺿﺎﻉ 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 ‪‬ﻤِﺘﻬ‪‬ﺎ‪ ،‬ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻟﺌﻼ ﻳ‪‬ﻔﻀﻰ ﺇﱃ ﻗﻄﻴﻌ ِﺔ‬ ‫ﺍﻟﺮ‪‬ﺣ ِﻢ ﺍﶈﺮ‪‬ﻣﺔ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺧﺘﲔ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻉ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ‪‬ﺭ ِﺣ ‪‬ﻢ ﳏﺮ‪‬ﻣﺔ 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 ‫ﺤﺮ‪‬ﻡ ﻣﻦ ﺍﻟﻨﺴﺐ‪،‬‬ ‫ﺤﺮ‪‬ﻡ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻷﻡ ﻭﻭﻟﺪﻫﺎ ﺍﻟﺼﻐﲑ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺭﲪﻪ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳌﻠﻚ ﻛﺎﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻨﻜﺎﺡ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻮ ﻣﻠﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﶈﺮ‪‬ﻣﺎﺕ‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﹸﺃﻣ‪‬ﻪ ﻭﺑﻨ‪‬ﺘ ‪‬ﻪ ﻭﹸﺃ ‪‬ﺧﺘ‪‬ﻪ ﻭ ‪‬ﻋ ‪‬ﻤﺘ‪‬ﻪ ﻭﺧﺎﻟﺘ‪‬ﻪ‬ ‫ﺑﺎﻟﺮﺿﺎﻉ‪ ،‬ﱂ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﺑﺎﳌﻠﻚ‪ ،‬ﻭﺇﺫﺍ ﺣ‪‬ﺮ‪ ‬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 ﻣ‪‬ﺼﺎﻫﺮﺓ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﻛﻤﺎ ﲨﻊ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﻌﻔﺮ‬ ‫ﺑﲔ ﺍﻣﺮﺃ ِﺓ ﻋﻠ ‪‬ﻰ ﻭﺍﺑﻨﺘِﻪ ﻣﻦ ﻏ ِﲑﻫ‪‬ﺎ‪ .‬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 ‫ﺻﻬ‪‬ﺮ‪ ،‬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 ‪‬ﺷ‪‬ﺒ ‪‬ﺮﻣ‪‬ﺔ‪ :‬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 ﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٤ :‬ﻫﺬﺍ ﻛﻼﻡ‬ ‫ﺍﻟﺒﺨﺎﺭﻯ)‪.(١‬‬ ‫ﺕ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻣﻦ ﻭﺟ ٍﻪ ﻻ ﻳﺴﺘﻠﺰ ‪‬ﻡ ﺛﹸﺒﻮﺗ‪‬ﻬﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﻓﺜﺒﻮ ‪‬‬ ‫ﳊﺮ‪‬ﻣﺔ ﻓﻘﻂ‪ ،‬ﻻ ﰲ‬ ‫ﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺘﺤﺮﱘ ﻭﺍ ﹸ‬ ‫ﱮ ج ‪‬ﻫﻦ‪ ‬ﹸﺃﻣ‪‬ﻬﺎ ‪‬‬ ‫ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﻓﻬﺆﻻﺀ ﻧﺴﺎ ُﺀ ﺍﻟﻨ ‪‬‬ ‫ﺏ ‪‬ﻋﻤ‪‬ﻦ‬ ‫ﺍﶈﺮﻣﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳜﻠ ‪‬ﻮ ‪ ‬ﻦ ﻭﻻ ﻳﻨﻈ ‪‬ﺮ ﺇﻟﻴﻬﻦ‪ ،‬ﺑﻞ ﻗﺪ ﺃﻣﺮ ‪‬ﻫﻦ‪ ‬ﺍﻟﻠﱠﻪ ﺑﺎﻻﺣﺘﺠﺎ ِ‬ ‫ﺣﺮﻡ ﻋﻠﻴﻪ ﻧﻜﺎﺣﻬﻦ ﻣﻦ ﻏﲑ ﺃﻗﺎﺭ‪‬ﻦ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺑﻴﻨﻬﻦ ﻭﺑﻴﻨﻪ ﺭﺿﺎﻉ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇﺫﹶﺍ‬ ‫ﺏ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٥٣ :‬ﰒ ﻫﺬﺍ ﺍﳊﻜﻢ ﻻ‬ ‫‪‬ﺳﹶﺄﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ‪‬ﻣﺘ‪‬ﺎﻋﹰﺎ ﻓﹶﺎﺳ‪‬ﺄﻟﹸﻮ ‪‬ﻫﻦ‪ِ ‬ﻣ ‪‬ﻦ ﻭﺭﺍ ِﺀ ِﺣﺠ‪‬ﺎ ٍ‬ ‫ﺤﺮ‪‬ﻣﻦ ﻋﻠﻰ ﺭﺟﺎﳍﻢ‪ ،‬ﻭﻻ ﺑﻨﻮ ‪‬ﻫﻦ‪‬‬ ‫ﻳﺘﻌﺪ‪‬ﻯ ﺇﱃ ﺃﻗﺎﺭ‪ ‬ﻦ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﻠﻴﺲ ﺑﻨﺎ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﺃﺧﻮﺍﺕ ﺍﳌﺆﻣﻨﲔ ‪‬ﻳ ‪‬‬ ‫ﺕ ﻭﺃﺧﻮﺍﻻﹰ‪ ،‬ﺑﻞ ﻫﻦ ﺣﻼﻝ‬ ‫ﺇﺧﻮﺓ ﳍﻢ ﳛﺮﻡ ﻋ‪‬ﻠﻴ‪‬ﻬ ‪‬ﻦ ﺑﻨﺎ‪‬ﺗ ‪‬ﻬﻦ‪ ،‬ﻭﻻ ﺃﺧﻮﺍ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﻭﺇِﺧﻮ‪ ‬ﻦ ﺧﺎﻻ ٍ‬ ‫ﺖ ﻣﻴﻤﻮﻧ‪‬ﺔ 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 ﹸﺃﻣ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﺗﺰ ‪‬ﻭ ‪‬‬ ‫ﺃﰉ ﺳﻔﻴﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺧﻮﺍ ﹰﻻ ﳍﻦ‪ ،‬ﱂ ﳚ‪‬ﺰ ﺃﻥ ﻳﻨﻜﺤﻮﻫﻦ‪ ،‬ﻓﻠﻢ ﺗﻨﺘﺸﺮ ﺍﳊﹸﺮﻣﺔ‬ ‫ﻣﻦ ﺃﻣ‪‬ﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﺃﻗﺎﺭ‪‬ﻦ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﻣﻦ ﺛﺒﻮﺕ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﺑﲔ ﺍﻷُﻣﺔ‬ ‫ﺕ ﻏﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﻭﺑﻴﻨﻬ ‪‬ﻦ ﺛﺒﻮ ‪‬‬ ‫ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫِﻟ ‪‬‬ ‫ﻼِﺋﻞﹸ ﹶﺃ‪‬ﺑﻨ‪‬ﺎﺋﻜﹸﻢ‪ ‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ‬ ‫ﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﶈﺮ‪‬ﻣﺎﺕ‪﴿ :‬ﻭ ‪‬ﺣ ﹶ‬ ‫ﺃﺻ‪‬ﻼِﺑ ﹸﻜ ‪‬ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻟﻔﻆ ﺍﻻﺑﻦ ﺇﺫﺍ ﺃﻃﻠﻖ ﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﺑﻦ ﺍﻟﺮ‪‬ﺿﺎﻉ‪،‬‬ ‫ﺝ ﺍﺑﻦ‬ ‫ﺝ ﺍﺑﻦ ﺍﻟﺘ‪‬ﺒﻨ‪‬ﻰ ‪‬ﺬﺍ ﻻ ﳝﻨﻊ ﺇﺧﺮﺍ ‪‬‬ ‫ﺼ ‪‬ﺪ ﺇﺧﺮﺍ ِ‬ ‫ﺻﻠﹾﺐ‪ ،‬ﻭﻗ ‪‬‬ ‫ﻓﻜﻴﻒ ﺇﺫﺍ ﻗﹸ‪‬ﻴ ‪‬ﺪ ﺑﻜﻮﻧﻪ ﺍﺑ ‪‬ﻦ ‪‬‬ ‫ﺖ ‪‬ﺳ ‪‬ﻬﻴ‪‬ﻞ‬ ‫ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻳﻮﺟﺐ ﺩﺧﻠﻮﻩ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺢ‪ :#‬ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ‪‬ﺳ ‪‬ﻬﻠﹶﺔ ﺑﻨ ‪‬‬ ‫)‪ (١٣٤ ،١٣٣/٩) (١‬ﰲ ﺍﻟﻨﻜﺎﺡ‪.‬‬


‫‪٣٨٤‬‬ ‫ﺤﺮ‪‬ﻣﹰﺎ 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 ﺍﺑﻨ‪‬ﻬﺎ ﻭﳏ ‪‬ﺮﻣ‪‬ﻬﺎ ﺑﻨ ‪‬‬ ‫ﺤﺮ‪‬ﻣﹰﺎ ﳍﺎ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﺃﺭﺿﻌ‪‬ﺘ ‪‬ﻪ‬ ‫ﻛﻤﺎ ﻗﺎﻟﺘﻪ ﺃ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺒﻘﻰ ﺳﺎﱂ ‪‬ﻣ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻣﺤ‪‬ﺮﻣﹰﺎ ﳍﺎ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﺗﺄﺛ ‪‬ﲑ ﻓﻴﻪ‬ ‫ﻭﺻﺎﺭﺕ ﹸﺃ ‪‬ﻣﻪ‪ ،‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﻟﺮﺿﺎﻋﺔ ‪‬ﺳ ‪‬ﻬﻠﹶﺔ ﻟﻪ‪ ،‬ﺑﻞ ﻟﻮ ﺃﺭﺿ ‪‬ﻌ‪‬ﺘﻪ‪ ‬ﺟﺎﺭﻳ ﹲﺔ ﻟﻪ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﹸﺧﺮ‪‬ﻯ‪ ،‬ﺻﺎﺭﺕ ﺳﻬﻠ ﹸﺔ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ‪،‬‬ ‫ﱮ ج‪:‬‬ ‫ﺴ ِﻪ ﻭﻟﻔﻈﻪ‪ :‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻭﺇﳕﺎ ﺍﻟﺘﺄﺛ ‪‬ﲑ ﻟِﻜﻮﻧﻪ ﻭﻟﺪ‪‬ﻫﺎ ﻧﻔﺴِﻬﺎ ﻭﻗﺪ ‪‬ﻋﻠﱢﻞ ‪‬ﺬﺍ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔ ِ‬ ‫ﺿﻌ‪‬ﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﲟﱰﻟﺔ ﻭﻟﺪِﻫﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻤ ِ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 ‫ﻳ‪‬ﹾﺜِﺒﺘ‪‬ﻮﻥ 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 ِﻗ‪‬ﺒ ِﻞ ﺍﻷُﻣﻬﺎﺕ ﻓﻘﻂ‪ ،‬ﻓﻬﺆﻻﺀ ﺇﺫﺍ‬ ‫ﱂ ﳚﻌﻠﻮﺍ ﺍﳌﺮﺗﻀِﻊ ﻣﻦ ﻟﱭ ﺍﻟﻔﺤﻞ ﻭﻟﺪﹰﺍ ﻟﻪ‪ ،‬ﻓﺄﻥ ﻻ ﻳ‪‬ﺤﺮ‪‬ﻣﻮﺍ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﺮﺿﻴﻊ‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﺑﻮ ﺯﻭﺟﻬﺎ ﻣﻦ‬ ‫ﺍﻣﺮﺃ ﹶﺓ ﺍﻟﻔﺤﻞ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ‪ ،‬ﻓﻌﻠﻰ ﻗﻮﻝ ﻫﺆﻻﺀ ﻓﻼ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﻭﻻ ﺍﺑﻨ‪‬ﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻫﺆﻻﺀ ﱂ ﻳ‪‬ﹾﺜِﺒﺘ‪‬ﻮﺍ ﺍﻟ‪‬ﺒ‪‬ﻨﻮ‪‬ﺓ ﺑﲔ ﺍﳌﺮﺗﻀِﻊ ﻭﺑﲔ ﺍﻟﻔﺤﻞ‪ ،‬ﻓﻠﻢ ﺗﺜﺒ ِ‬ ‫ﺖ ﺍﳌﺼﺎﻫﺮﺓﹸ‪ ،‬ﻷ‪‬ﺎ‬ ‫ﻉ‬ ‫ﺖ ‪‬ﺑ‪‬ﻨﻮ‪ ‬ﹶﺓ ﺍﻟﺮﺿﺎ ِ‬ ‫ﺕ ‪‬ﺑ‪‬ﻨﻮ‪ِ ‬ﺓ ﺍﻟﺮ‪‬ﺿﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗﺜﺒﺖ ﻟﻪ‪ ،‬ﱂ ﻳﺜﺒﺖ ﹶﻓ ‪‬ﺮﻋ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﹶﺃﹶﺛ‪‬ﺒ ‪‬‬ ‫ﻓﺮﻉ ﺛﺒﻮ ِ‬ ‫ﺴﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻪ ﲨﻬﻮﺭ ﺃﻫﻞ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻔﺤﻞ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟ ‪‬‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻪ ‪‬ﺗﹾﺜﺒ‪‬ﺖ‪ ‬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 ﺍﻟﺮ‪‬ﺿﺎﻉ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﺄﺛﲑ ﳌﺼﺎﻫﺮﺓ ﺍﻟﻨﺴﺐ؟‬ ‫ﺴﻨ‪‬ﺔ 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 ‬ﺍﻟﺮ‪‬ﺿﺎﻉ‪ ،‬ﻭﺃﺧﺖ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ ﺩﺍﺧﻠ ﹰﺔ‬


‫‪٣٨٥‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺗﻜﹸﻢ ﻭ‪‬ﺑﻨ‪‬ﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ‬ ‫ﲢﺖ ﹸﺃﻣ‪‬ﻬﺎﺗﻨﺎ ﻭﺃﺧﻮ‪‬ﺍﺗﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪ ﴿ :‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺿ ‪‬ﻌ‪‬ﻨﻜﹸﻢ ‪‬ﻭﹶﺃ ‪‬ﺧﻮ‪‬ﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ‬ ‫‪‬ﻭﹶﺃ ‪‬ﺧﻮ‪‬ﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٣ :‬ﰒ ﻗﺎﻝ‪﴿ :‬ﻭﹸﺃ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﺍﻟﻼﱠﺗﻰ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻔﻆ ﺃﻣ‪‬ﻬﺎِﺗﻨ‪‬ﺎ ﻋﻨﺪ ﺍﻹﻃﻼﻕ‪ :‬ﺇﳕﺎ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻷﻡ ﻣﻦ‬ ‫ﺕ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﻣﺜﻞ ﻗﻮﻟﻪ‪:‬‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﹸﺃ ‪‬ﻣﻬ‪‬ﺎ ‪‬‬ ‫﴿ﻭﺃﻣﻬﺎ‪‬ﺗﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٣ :‬ﺇﳕﺎ ﻫﻦ ﺃﻣﻬﺎﺕ ﻧﺴﺎﺋﻨﺎ ﻣﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻼ ﻳﺘﻨﺎﻭﻝ ﺃﻣﻬ‪‬ﺎ‪‬ﻦ ﻣﻦ‬ ‫ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﻟﻮ ﺃﺭﻳﺪ ﲢﺮﳝﻬ ‪‬ﻦ ﻟﻘﺎﻝ‪ :‬ﻭﺃﻣﻬﺎ‪ ‬ﻦ ﺍﻟﻼﰐ ﺃﺭﺿﻌﻨﻬﻦ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺃﹸﻣﻬﺎﺗﻨﺎ‬ ‫ﺐ‪ ،#‬ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺣﺮﻡ‬ ‫ﺴ ِ‬ ‫ﺤﺮ‪‬ﻡ ﻣﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻣﻦ ﺍﻟﺮﺿ‪‬ﺎ ‪‬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 ‫ﺑﺎﻟﺼ‪‬ﻬﺮ ﺃﻭ ﺑﺎﳉﻤﻊِ‪ ،‬ﺣﺮ‪‬ﻡ ﻋﻠﻴﻪ ﻧﻈﲑﻩ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺑﻞ ﻳﺪﻝ ﻣﻔﻬﻮﻣﻪ ﻋﻠﻲ ﺧﻼﻑ ﺫﻟﻚ‪،‬‬ ‫ﻣﻊ ﻋﻤﻮﻡ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٢٤ :‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﲢﺮﱘ ﺍﻣﺮﺃ ِﺓ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺿﺎﻋ ِ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 ﺍﻟ‪‬ﻨﺼ‪‬ﺮﻯ‪ ،‬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 ‪‬ﺭﺑ‪‬ﺎِﺋ‪‬ﺒﻜﹸﻢ ﺍﻟﻼﱠﺗﻰ ﰲ ‪‬ﺣﺠ‪‬ﻮ ِﺭﻛﹸﻢ‬ ‫ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٣ :‬ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﱂ ﺗﻜﻦ ﰲ ﺣﺠﺮﻙ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ‬ ‫‪‬ﺣ ‪‬‬ ‫ﺠﺮِﻙ)‪.(١‬‬ ‫ﻼ ﻣﻦ ﺑﲎ ﺳﻮﺍﺀﺓ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻋ‪‬ﺒﻴﺪ 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 ‪‬ﺟﺪ‪‬ﻩ ﻛﺎﻥ ﻗﺪ ﻧﻜﺢ ﺍﻣﺮﺃ ﹰﺓ ﺫﺍ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﺃ ‪‬ﻣﻨ‪‬ﺎ‬ ‫ﺤ ‪‬‬ ‫ﺍﺻﻄﺤﺒﺎ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ‪ ،‬ﰒ ﻧﻜﺢ ﺍﻣﺮﺃﺓ ﺷﺎﺑﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺣ ‪‬ﺪ ﺑﲎ ﺍﻷُﻭﱃ ﻗﺪ ‪‬ﻧ ﹶﻜ ‪‬‬ ‫ﺖ ﻋﻨﻬﺎ ﺑﺎﻣﺮﺃ ٍﺓ ﺷﺎﺑﺔ‪ ،‬ﻓﻄﱢﻠ ﹾﻘﻬ‪‬ﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﻟﻠﱠ ِﻪ ﺇﻻ ﺃﻥ ‪‬ﺗﻨ‪‬ﻜﺤ‪‬ﲎ ﺍﺑﻨﺘ‪‬ﻚ‪،‬‬ ‫ﻭﻛﹶﱪﺕ ﻭﺍﺳﺘﻐﻨﻴ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻓﻄﻠﱠﻘﻬﺎ ﻭﺃﻧﻜﺤﻪ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﱂ ﺗﻜﻦ ﰲ ﺣ‪‬ﺠﺮﻩ ﻫﻰ ﻭﻻ ﺃﺑﻮﻫﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﺌﺖ ﺳﻔﻴﺎ ﹶﻥ ﺍﺑ ‪‬ﻦ‬ ‫ﺤﺠ‪‬ﻦ‪ ‬ﻣﻌﻰ‪،‬‬ ‫ﺖ ﱃ ﻋﻤ ‪‬ﺮ ﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻟ‪‬ﺘ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﺳﺘﻔ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )‪ (١٠٨٣٤‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪.‬‬


‫‪٣٨٦‬‬ ‫ﳋﺒ‪‬ﺮ‪ ،‬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 :‬ﻓﺴﺄﻟﺘ‪‬ﻪ‪ ،‬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 ‪‬ﺣﺠ‪‬ﺮ ﺍﻟﺰﻭﺝ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﺍﺑﻨ ﹸﺔ ﺍﻣﺮﺃﺗﻪ ﻣﻦ‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺤﺮﻣﺎﻥ ﻋﻠﻴﻪ ﺍﺑﻨ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻫﺬﻩ ﺛﻼﺛﺔ ﻗﻴﻮﺩ ﺫﻛﺮﻫﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﱃ ﰲ ﲢﺮﳝﻬﺎ‪ .‬ﺃﻥ ﺗﻜﻮﻥ ﰲ ‪‬ﺣﺠ‪‬ﺮﻩِ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﻣﺮﺃِﺗﻪِ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ‬ ‫ﺑﺄﻣ‪‬ﻬﺎ‪ .‬ﻓﻜﻴﻒ ﳛﺮﻡ ﻋﻠﻴﻪ ﳎﺮﺩ ﺍﺑﻨﺘﻬﺎ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﰲ ﺣ ‪‬‬ ‫ﺠ ِﺮﻩِ‪ ،‬ﻭﻻ ﻫﻰ ﺭﺑﻴﺒﺘﻪ‬ ‫ﺐ ﺍﺑﻨ‪‬ﻬﺎ ﺑﺈﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﻤﻴ‪‬ﺎ ﺭﺑﻴﺒﹰﺎ ﻭﺭﺑﻴﺒ ﹰﺔ ﻷﻥ‬ ‫ﺖ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺍﻟﺮﺑﻴ ‪‬‬ ‫ﻟﻐﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺑﻴﺒ ﹶﺔ ﺑﻨ ‪‬‬ ‫ﺯﻭﺝ ﺃﻣ‪‬ﻬﻤﺎ ‪‬ﻳ ‪‬ﺮﺑ‪‬ﻬﻤﺎ ﰲ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﺭﺿﻌﺘﻬﻤﺎ ﺍﻣﺮﺃﺗ‪‬ﻪ ﺑﻐﲑ ﻟﺒﻨﻪ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬ﺮﺑ‪‬ﻬﺎ ﹶﻗﻂﱡ‪ ،‬ﻭﻻ‬ ‫ﱮج‬ ‫ﻛﺎﻧﺖ ﰲ ‪‬ﺣﺠ‪‬ﺮﻩِ‪ ،‬ﻓﺪﺧﻮﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻨ ‪‬‬ ‫ﺑﺘﺤﺮﱘ ﺍﻟﺮﺑﻴﺒﺔ ﺑﻜﻮ‪‬ﺎ ﰲ ﺍ ﹶ‬ ‫ﳊﺠ‪‬ﺮ‪ .‬ﻓﻔﻰ ‪$‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ #‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ‬ ‫ﺖ ﺃﻡ ﺳﻠﻤ ﹶﺔ ﺃﺧﱪﺗ ‪‬ﻪ ﺃﻥ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺃﰉ ﺳﻔﻴﺎﻥ ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬ ‫ﺐ ﺑﻨ ‪‬‬ ‫ﻋﺮﻭﺓ‪ ،‬ﺃﻥ ﺯﻳﻨ ‪‬‬ ‫ﺖ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ؟ ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺖ ﺃﰉ ﺳﻠﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻨ ‪‬‬ ‫ﺍﻟﻠﱠﻪ‪ ،‬ﺃﹸﺧِﺒ ‪‬ﺮﺕ‪ ‬ﺃﻧﻚ ﲣﻄﹸﺐ ﺑﻨ ‪‬‬ ‫‪$‬ﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﺭ‪‬ﺑﻴﺒ‪‬ﱴ ﰲ ‪‬ﺣﺠ‪‬ﺮﻯ ﹶﻟﻤ‪‬ﺎ ‪‬ﺣﱠﻠ ‪‬‬ ‫ﺖ ﱃ‪ .(١)#‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ج ﺍﻟﻘﻴ ‪‬ﺪ‬ ‫ﺍﻟﺬﻯ ﻗﻴ‪‬ﺪﻩ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﰲ ‪‬ﺣﺠ‪‬ﺮ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻧﻈﲑ ﻫﺬﺍ ﺳﻮﺍﺀ‪ ،‬ﺃﻥ ﻳﻘﺎﻝ‬ ‫ﰲ ﺯﻭﺟﺔ ﺍﺑ ِﻦ ﺍﻟﺼ‪‬ﻠﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣ‪‬ﺤﺮ‪‬ﻣﺔ ﺑﺮﺿﺎﻉ‪ :‬ﻟﻮ ﱂ ﺗﻜﻦ ﺣﻠﻴﻠﺔ ﺍﺑﲎ ﺍﻟﺬﻯ ﻟﺼﻠﱮ‪ ،‬ﳌﺎ‬ ‫ﺣﱠﻠﺖ ﱃ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺸ ‪‬ﺮ‬ ‫ﺤﺮ‪‬ﻡ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﻳﻨﺘ ِ‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﹶﺃﻥﱠ ﻟﱭ ﺍﻟﻔﺤﻞ ‪‬ﻳ ‪‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ‪ :‬ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟ ‪‬‬ ‫ﻣِﻨﻪ ﻛﻤﺎ ﻳﻨﺘﺸِﺮ ﻣﻦ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻘﺎﻝ ﺑﻐﲑﻩ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻒ ﻓﻴﻪ‬ ‫ﺴﻨ‪ ‬ﹸﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃ ‪‬ﺣ ‪‬ﻖ ﺃﻥ ‪‬ﺗ‪‬ﺘ‪‬ﺒﻊ‪ ،‬ﻭﻳﺘﺮ ‪‬ﻙ ﻣﺎ‬ ‫ﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ﺧﺎﻟ ‪‬‬ ‫ﺧﺎﻟﻔﻬﺎ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﻻ ﺗ‪‬ﺘ ‪‬ﺮﻙ‪ ‬ﻫﻰ ﻷﺟﻞ ﻗﻮ ِﻝ ﺃﺣﺪ ﻛﺎﺋﻨﹰﺎ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ‪ .‬ﻭﻟﻮ ﺗ‪‬ﺮﻛﺖ ﺍﻟﺴ‪‬ﻨ ‪‬ﻦ‬ ‫ﳋﻼﻑ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻟﻌﺪﻡ ﺑﻠﻮﻏﻬﺎ ﻟﻪ‪ ،‬ﺃﻭ ﻟﺘﺄﻭﻳﻠﻬﺎ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﹶﻟﺘ‪ِ ‬ﺮ ‪‬ﻙ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪،‬‬ ‫ﻭﺗ‪‬ﺮﻛﺖ ﺍﳊﺠ‪ ‬ﹸﺔ ﺇﱃ ﻏﲑﻫﺎ‪ ،‬ﻭﻗﻮ ﹸﻝ ﻣﻦ ﳚﺐ ﺍﺗ‪‬ﺒﺎﻋﻪ ﺇﱃ ﻗﻮﻝ ﻣﻦ ﻻ ﳚﺐ ﺍﺗ‪‬ﺒﺎﻋﻪ‪ ،‬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 ،‬ﻭﺃﺻﺤﺎﺑ‪‬ﻨﺎ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺑﻠﱭ ﺍﻟﻔﺤﻞ ﺑﺄﺳﹰﺎ ﺣﱴ‬ ‫ﺃﺗﺎﻫﻢ ﺍﳊﻜﻢ ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺘ‪‬ﻴﺒ‪‬ﺔ ﲞﱪ ﺃﰉ ﺍﻟ ﹸﻘﻌ‪‬ﻴﺲ‪ ،‬ﻳﻌﲎ‪ :‬ﻓﺘﺮﻛﻮﺍ ﻗﻮﻟﹶﻬﻢ‪ ،‬ﻭﺭﺟﻌﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﺼ‪‬ﻨﻊ‪ ‬ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺃ‪‬ﺗ‪‬ﺘﻬ‪‬ﻢ ﺍﻟﺴ‪‬ﻨ‪ ‬ﹸﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺭﺟﻌﻮﺍ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﻗﻮﻟﹶﻬﻢ‬ ‫‪‬ﻳ ‪‬‬ ‫ﺑﻐﲑﻫﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﳛﺮ‪‬ﻣﻮﻥ ﺑﻠﱭ ﺍﻟﻔﺤﻞ‪ :‬ﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺤﺮﱘ‬ ‫ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ﴾‬ ‫ﺿﻌ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﺧ‪‬ﻮﺍﺗ‪‬ﻜﹸ ‪‬ﻢ ِﻣ ‪‬‬ ‫ﺑﺎﻟﺮﺿﺎﻋﺔ ِﻣ ‪‬ﻦ ﺟﻬﺔ ﺍﻷﻡ‪ ،‬ﻓﻘﺎﻝ ﴿ﻭﺃ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺗﻜﹸﻢ ﺍﻟﻼﱠﺗﻰ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﻭﺍﻟﻼﻡ‪ :‬ﻟﻠﻌﻬﺪ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻫﻰ ﺭ‪‬ﺿﺎﻋﺔ ﺍﻷﻡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﺫِﻟﻜﹸﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٤ :‬ﻓﻠﻮ ﺃﺛﺒﺘﻨﺎ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺑﺎﳊﺪﻳﺚ ﹶﻟ ﹸﻜﻨ‪‬ﺎ‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﻭﻫﺬﺍ ‪ -‬ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ ﻧﺴﺦ _‬ ‫ﻗﺪ ﻧﺴﺨﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟ ‪‬‬ ‫ﺴ‪‬ﻨِﺘﻪِ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺮﻭﻥ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻢ ﺃﻋﻠ ‪‬ﻢ ﺍ ُﻷﻣ‪‬ﺔ ِﺑ ‪‬‬ ‫ﺃﻟﺰﻡ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺆﻻﺀ ﺃﺻﺤﺎ ‪‬‬ ‫ﺖ ﺃ ‪‬ﻡ ﺳﻠﻤ ﹶﺔ ﺃ ‪‬ﻡ‬ ‫ﺐ ﺑﻨ ‪‬‬ ‫ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺑﻪ‪ ،‬ﻓﺼﺢ ﻋﻦ ﺃﰉ ﻋ‪‬ﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ‪‬ﺯ ‪‬ﻣ ‪‬ﻌ ﹶﺔ ﺃﻥ ﺃﻣ‪ ‬ﻪ ﺯﻳﻨ ‪‬‬ ‫ﺼﺪ‪‬ﻳﻖ 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 ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﻭﻳﻘﻮﻝ‪ :‬ﺃﻗﺒﻠﻰ ﻋﻠ ‪‬ﻰ ﻓﺤﺪ‪‬ﺛﻴﲎ 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 :‬ﻭﻫ‪‬ﻞ ‪‬ﺗ ِ‬ ‫ﺕ ﺃﲰﺎﺀُ‪ ،‬ﻓﻬﻢ ﺇﺧﻮﺗﻚ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﺃﲰﺎ َﺀ ﻓﻠﻴﺴﻮﺍ ﻟﻚ ﺑﺈﺧﻮﺓٍ‪،‬‬ ‫ﻚ‪ .‬ﺃﻣ‪‬ﺎ ﻣﺎ ﻭﻟﺪ ‪‬‬ ‫ِﻗﺒ‪‬ﻠ ِ‬ ‫ﺖ ﻓﺴﺄﻟﺖ‪ ،‬ﻭﺃﺻﺤﺎ ‪‬‬ ‫ﻓﺄﺭﺳﻠﻰ ﻓﺎﺳﺄﱃ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﺄﺭﺳﻠ ‪‬‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺘﻮﺍﻓِﺮﻭﻥ‪ ،‬ﻓﻘﺎﻟﻮﺍ‬ ‫ﳍﺎ‪ ،‬ﺇﻥ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﻗﺒ ِﻞ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﻻ ﲢﺮ‪‬ﻡ 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 ‫ﺴﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ‬ ‫ﺽ ﺍﻟ ‪‬‬ ‫ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺫﻛﺮﰎ ﻣﺎ ﻳ‪‬ﻌﺎﺭ ‪‬‬ ‫ﲔ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺘﻨﺎﻭ ﹶﻝ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻧﻪ ﺑ ‪‬‬ ‫ﺴﻨ‪‬ﺔ 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 ﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﺫِﻟﻜﹸ ‪‬ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٤ :‬ﻭﺍﻟﻈﺎﻫ ‪‬ﺮ‬ ‫ﺖ ﳍﺎ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﻢ ﻟﻔﻆ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ‪ ،‬ﻓﺪﺧﻞ ﻓﻴﻪ ﹸﻛﻞﱡ‬ ‫ﻳﺘﻨﺎﻭ ﹸﻝ ﻟﻔﻆ ﺍﻷﺧ ِ‬ ‫‪‬ﻣ ‪‬ﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻪ‪ ،‬ﻭﻻ ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺧﺘﻪ ﻣﻦ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ ﻟﻴﺴﺖ ﺃﺧﺘﹰﺎ ﻟﻪ‪،‬‬ ‫ﺖ ﺍﻟﻌﻤﻮﻣ ﹶﺔ ﺑﻴﻨﻬﺎ‬ ‫ﱮ ج ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﺍﺋﺬﱏ ﻷﻓﻠﺢ‪ ،‬ﻓﺈﻧﻪ ‪‬ﻋﻤ‪‬ﻚ‪ ،‬ﻓﺄﺛﹾﺒ ‪‬‬ ‫ﻓﺈﻥ ﺍﻟﻨ ‪‬‬ ‫ﱭ ﺍﻟﻔﺤﻞ ﻭﺣﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﺍﻟ ‪‬ﻌﻤ‪‬ﻮﻣﺔ 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 ﺃ‪‬ﺎ ﺧﺎﻟﻔﺘﻪ‪ ،‬ﻭﻏﺎﻳﺘ‪‬ﻬﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺃﺛﺒﺘ ‪‬‬ ‫ﺴﻨ‪‬ﺔ ﺑﻴﻨ ‪‬‬ ‫ﻓﺎﻟ ‪‬‬ ‫ﺳﻜﺖ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺗ‪‬ﺨﺼﻴﺺ 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 ‫ﺤﻬ‪‬ﺎ؟ ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﻻ‪ ،‬ﺍﻟﻠﻘﺎ ‪‬‬ ‫ﺇﺣﺪﺍﳘﺎ ﺟﺎﺭﻳﺔﹰ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻏﻼﻣﺎﹰ‪ ،‬ﺃ ِﳛﻞﱡ ﺃﻥ ‪‬ﻳ‪‬ﻨ 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 ﺗ‪‬ﻔﱴ‪ :‬ﺃﻥ ﻟﱭ ﺍﻟﻔﺤﻞ‬ ‫ﺸ ‪‬ﺮ ﺍﳊﺮﻣﺔ‪ ،‬ﻓﻠﻢ ‪‬ﻳ‪‬ﺒ ‪‬ﻖ ﺑﺄﻳﺪﻳﻜﻢ ﺇﻻ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ ‪‬ﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺃﻳﻦ ‪‬ﻳ ﹶﻘﻊ‪ ‬ﻣﻦ ﻫﺆﻻﺀ‪.‬‬ ‫ﻳﻨ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺳ‪‬ﺄﻟﺘﻬ‪‬ﻢ ﻓﺄﻓﺘﻮﻫﺎ ﺑﺎﳊﻞ‪ ،‬ﻓﻤﺠﻬﻮﻟﻮﻥ ﻏ ‪‬ﲑ ‪‬ﻣ ‪‬‬ ‫ﺴﻤ‪‬ﲔ‪ ،‬ﻭﱂ ﻳﻘ ِﻞ ﺍﻟﺮﺍﻭﻯ‪:‬‬ ‫ﺖ ﻓﺴﺄﻟﺖ ﻣﻦ ﱂ ‪‬ﺗ‪‬ﺒﻠﹸ ‪‬ﻐﻪ‪‬‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻢ ﻣﺘﻮﺍﻓﺮﻭﻥ‪ ،‬ﺑﻞ ﻟﻌﻠﻬﺎ ﺃﺭﺳﻠ ‪‬‬ ‫ﻓﺴﺄﻟﺖ ﺃﺻﺤﺎ ‪‬‬ ‫ﺍﻟﺴ‪‬ﻨ‪ ‬ﹸﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﻬﻢ‪ ،‬ﻓﺄﻓﺘﺎﻫﺎ ﲟﺎ ﺃﻓﺘﺎﻫﺎ ﺑﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﺫ ﺫﺍﻙ‬ ‫ﻣﺘﻮﺍﻓﺮﻳﻦ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﻌﻈﻤﻬﻢ ﻭﺃﻛﺎﺑﺮ‪‬ﻫﻢ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ‪.‬‬ ‫ﱭ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺍﻟﺮ‪‬ﺿﺎﻋﺔ 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 ﺃ‪‬ﺑﻮ‪ ‬ﹸﺓ ﺻﺎﺣﺐ ﺍﻟﻠﱭ ﻭﺇﻥ ﱂ ﺗﺜﺒﺖ ﺃﻣﻮﻣﺔ ﺍﳌﺮﺿﻌﺔ‪ ،‬ﺃﻭ ﺛﺒﻮ ‪‬‬ ‫ﹸﺃ‪‬ﺑﻮ‪‬ﺗ ِ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 ‪‬ﺭﺿ‪‬ﻌﺘﲔ‪ ،‬ﻓﺈ‪‬ﻦ ﻻ‬ ‫ﺿﻌ‪‬ﻬﺎ ﲬﺲ ‪‬ﺭ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹶﻥ ﺃﻣﹰﺎ ﳍﺎ‪ ،‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﱂ ﺗ‪‬ﺮ ِ‬ ‫ﺿﻌ‪‬ﺎﺕ‪ .‬ﻭﻫﻞ ﻳﺼﲑ ﺍﻟﺰﻭﺝ ﺃﺑﹰﺎ‬ ‫‪‬ﻳ ِ‬ ‫ﺕ ﹸﺃﻣ‪‬ﻬﺎﺕٍ‪ ،‬ﻭﺍﻟﺜﺎﱏ ﻭﻫﻮ‬ ‫ﻟﻠﻄﻔﻠﺔ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﻻ ﻳﺼﲑ ﺃﺑﺎﹰ‪ ،‬ﻛﻤﺎ ﱂ ‪‬ﺗﺼِﺮ ﺍﳌﺮﺿﻌﺎ ‪‬‬ ‫ﱭ ﺍﻟ ﹶﻔﺤ‪‬ﻞ ﺃﺻ ﹲﻞ‬ ‫ﺿﻌ‪‬ﺎﺕ‪ ،‬ﻭﻟ ‪‬‬ ‫ﺍﻷﺻﺢ‪ :‬ﻳﺼﲑ ﺃﺑﺎﹰ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺍﺭﺗﻀﻊ ﻣﻦ ﻟﺒﻨﻪ ﲬﺲ ‪‬ﺭ ‪‬‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﻏﲑ ﻣﺘﻔﺮ‪‬ﻉ ﻋﻠﻰ ﺃﻣﻮﻣﺔ ﺍﳌﺮﺿﻌﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺑﻮ ﹶﺓ ﺇﳕﺎ ﺗﺜﺒ‪‬ﺖ 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 ُﻷ‪‬ﺑﻮ‪ِ ‬ﺓ ﻭﻫﻮ‬ ‫ﺍﻟﺮﺿﺎﻉ ﻭﻛﺜﲑﻩ ﳏ ‪‬ﺮﻡ‪ ،‬ﻓﺎﻟﺰﻭﺟﺎ ‪‬‬ ‫ﺕ ﻋﻠﻰ ﺍﻟﻄﻔﻞ‪ ،‬ﻷﻧﻪ ﺭﺑﻴﺒ‪‬ﻬﻦ‪ ،‬ﻭ ‪‬ﻫﻦ‪ ‬ﻣﻮﻃﻮﺀﺍﺕ ﺃﺑﻴﻪ‪ ،‬ﻓﻬﻮ ﺍﺑ ‪‬ﻦ‬ ‫ﺖ ﺍﳌﺮﺿﻌﺎ ‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺣﺮ‪ ‬ﻣ ِ‬ ‫‪‬ﺑﻌ‪‬ﻠ ِﻬ ‪‬ﻦ‪ .‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﻻ ﺗﺜﹸﺒﺖ ﺍ ْﻷ‪‬ﺑﻮ‪ ‬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 ٍ‬ ‫ﺿﻌ‪‬ﺔ‪ ،‬ﱂ ‪‬ﻳ ِ‬ ‫‪‬ﺭ ‪‬‬ ‫ﺍﳌﺮﺿِﻌﺎﺕ ﺃﺧﻮﺍ ﹰﻻ ﻟﻪ ﻭﺧﺎﻻﺕ؟ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺍﺣﺪﳘﺎ‪ :‬ﻳﺼﲑ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﺧﻮﻫﻦ ﺧﺎﻻﹰ‪ ،‬ﻷﻧﻪ‬ ‫ﺿﻌ‪‬ﺎ ٍ‬ ‫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 ﺃﻭﻻﺩ‪‬ﻩ ﺍﻟﺬﻳﻦ ﻫ‪‬ﻢ ﺇﺧﻮ ﹸﺓ ﺍﻟﺒﻨﺎﺕ ﺃﺧﻮﺍ ﹰﻻ ﻭﺧﺎﻻﺕ‪ ،‬ﻷ‪‬ﻦ‬ ‫ﺲ ‪‬ﺭﺿ‪‬ﻌﺘ‪‬ﺎﺕ‪ ،‬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 ﺟ‪‬ﺪﺍﹰ‪ ،‬ﻭﻻ ﺃﺧﻮﺍﺗ‪‬ﻬﻦ ﺧﺎﻻﺕٍ‪ ،‬ﻷﻥ ﻛﻮﻧ‪‬ﻪ ﺟﺪﹰﺍ ﻓﺮ ‪‬‬ ‫ﺖ ﺍﻷﺻﻞ‪ ،‬ﻓﻼ ﻳﺜﹸﺒﺖ ﻓﺮﻋ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ‬ ‫ﺃﺧﻴﻬﺎ ﺧﺎ ﹰﻻ ﻓﺮﻉ ﻋﻠﻰ ﻛﻮﻥ ﺃﹸﺧﺘﻪ ﺃ ‪‬ﻣﺎﹰ‪ ،‬ﻭﱂ ﻳﺜﺒ ِ‬ ‫ﺃﺻ ‪‬ﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﲞﻼﻑ ﺍﻟﱴ ﻗﺒﻠﹶﻬﺎ‪ ،‬ﻓﺈﻥ ﺛﺒﻮﺕ ﺍ ُﻷ‪‬ﺑﻮ‪ِ ‬ﺓ ﻓﻴﻬﺎ ﻻ ﻳﺴﺘﻠﺰﻡ ﺛﺒﻮﺕ ﺍﻷﻣﻮﻣﺔ‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻔﺮﻋﻴﺔ ﻣﺘﺤﻘﻘﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﲔ ﺍﳌﺮﺿﻌﺎﺕ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﺍﻟﻔﺮ ‪‬‬ ‫ﻭﺃﺑﻴﻬﻦ‪ ،‬ﻓﺈ‪ ‬ﻦ ﺑﻨﺎﺗ‪‬ﻪ‪ ،‬ﻭﺍﻟﻠﱭ ﻟﻴﺲ ﻟﻪ‪ ،‬ﻓﺎﻟﺘﺤﺮﱘ ﻫﻨﺎ ﺑﲔ ﺍﳌﺮﺿﻌﺔ ﻭﺍﺑﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗﻜﻦ ﹸﺃﻣ‪‬ﺎ‪،‬‬ ‫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 ﹶﺃﺧ‪‬ﻮﻫﻦ‪ ‬ﺧﺎﻻﹰ‪ ،‬ﻓﻬﻞ ﺗﻜﻮﻥ ﻛﻞ‬ ‫ﻀ ‪‬ﻊ ﻣﻦ ﻟﱭ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺧﺎﻟ ﹰﺔ ﻟﻪ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﻻ ﺗﻜﻮﻥ ﺧﺎﻟﺔﹰ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺮﺗ ِ‬


‫‪٣٩٠‬‬ ‫ﺃﺧﻮﺍِﺗﻬ‪‬ﺎ ﲬﺲ ﺭﺿﻌﺎﺕ‪ ،‬ﻓﻼ ﺗﺜﺒﺖ ﺍﳋﺆﻭﻟﺔ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺗﺜﺒﺖ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺍﺟﺘﻤﻊ ﻣﻦ ﺍﻟﻠﱭ‬ ‫ﺍﶈﺮ‪‬ﻡ ﲬﺲ ﺭﺿﻌﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻣﺎ ﺍﺭﺗﻀﻊ ﻣﻨﻬﺎ ﻭﻣﻦ ﺃﺧﻮﺍ‪‬ﺎ 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 ﻓﺮﻋ‪‬ﻪ؟ ﲞﻼﻑ‬ ‫ﺍﻷﺑﻮﺓ ﻭﺍﻷُﻣﻮﻣﺔ‪ ،‬ﻓﺈ‪‬ﻤﺎ 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 ‫ﺿﻌ‪‬ﺔ‪ ،‬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 ‫ﻭﺍﻷﺣ‪‬ﺮﻯ‪ ،‬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 ﺧ‪ِ‬ﻠ ‪‬ﻖ ﻣِﻦ ﻧﻔﺲ ﻣﺎﺋﺔ ﺑﻮﻃﺌﻪ؟ ﻭﻛﻴﻒ ﳛﺮ‪‬ﻡ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺲ ﻭﻃﺌﻪ‬ ‫ﺖ ﺑﻨﻔ ِ‬ ‫ﺡ ‪‬ﻣ ‪‬ﻦ ﺧ‪ِ‬ﻠ ﹶﻘ ‪‬‬ ‫ﻓﻴﻬﺎ ﻣﻦ ﻟﱭ ﻛﺎﻥ ﻭﻁﺀ ﺍﻟﺮﺟﻞ ﺳﺒﺒﹰﺎ ﻓﻴﻪ‪ ،‬ﰒ ﻳ‪‬ﺒﻴﺢ ﻟﻪ ﻧﻜﺎ ‪‬‬ ‫ﲔ ﺍﳌﺨﻠﻮﻗﺔ ﻣِﻦ ﻣﺎﺋﺔ ﺃﻛﻤ ﹸﻞ ﻭﺃﰎﱡ ﻣِﻦ‬ ‫ﻀ‪‬ﻴ ﹶﺔ ﺍﻟﱴ ﺑﻴﻨﻪ ﻭﺑ ‪‬‬ ‫ﻭﻣﺎﺋﺔ؟ ﻫﺬﺍ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﻟ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻀﻴ‪‬ﺔ ﺍﻟﱴ ﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ ﻣﻦ ﺗﻐﺬﱠﺕ ﺑﻠﺒﻨﻪ‪ ،‬ﻓﺈﻥ ﺑﻨﺖ ﺍﻟﺮﺿﺎﻉ ﻓﻴﻬﺎ ﺟﺰﺀ ﻣﺎ ﻣﻦ ﺍﻟﺒﻌﻀﻴﺔ‪،‬‬ ‫ﺍﻟ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻭﺍﳌﺨﻠﻮﻗﺔ ﻣﻦ ﻣﺎﺋﺔ ﻛﺎﲰﻬﺎ ﳐﻠﻮﻗﺔ ﻣِﻦ ﻣﺎﺋﺔ‪ ،‬ﻓﻨﺼﻔﹸﻬﺎ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﺑﻌﻀ‪‬ﻪ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺍﻟﺸﻄ ‪‬ﺮ‬ ‫ﺍﻵﺧﺮ ﻟﻸﻡ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﻬﻮ ِﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﺑﺎﺣﻬﺎ‪ ،‬ﻭﻧﺺ‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺗﺰﻭ‪‬ﺟﻬﺎ‪ ،‬ﻗﹸِﺘ ﹶﻞ ﺑﺎﻟﺴﻴﻒ ﳏﺼﻨﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ‪ .‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺑﻨﺘ‪‬ﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﺑﻨﺘﹰﺎ ﰲ ﺣﻜﻤﲔ ﻓﻘﻂ‪ :‬ﺍﳊﺮﻣﺔ‪ ،‬ﻭﺍﶈﺮﻣﻴﺔ‪ ،‬ﻭﲣﻠﻒ ﺳﺎﺋﺮ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺒﻨﺖ ﻋﻨﻬﺎ ﱂ ﺗ‪‬ﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺗ‪‬ﻮﺟﺐ ﺣِﻠﻬﺎ‪ ،‬ﻓﻜﺬﺍ ﺑﻨﺘ‪‬ﻪ ﻣِﻦ ﺍﻟﺰﱏ ﺗﻜﻮﻥ ﺑﻨﺘﹰﺎ ﰲ‬ ‫ﻒ ﺃﺣﻜﺎ ِﻡ ﺍﻟﺒﻨﺖ ﻋﻨﻬﺎ ﻻ ﻳ‪‬ﻮﺟﺐ 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 ،‬ﹶﻓﻴ‪‬ﺠﻤﻞﹸ ﻋﻠﻰ ﻣﻮﺿﻮﻋﻪ ﺍﻟﻠﻐﻮﻯ ﺣﱴ ﻳﺜﺒﺖ ﻧﻘﻞ ﺍﻟﺸﺎﺭﻉ ﻟﻪ ﻋﻨﻪ‬


‫‪٣٩١‬‬ ‫ﻅ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ 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 ﺃﻣ‪‬ﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺮ‪‬ﺍﻋﻰ‪ ،(١)#‬ﻭﻫﺬﺍ ﺍﻹﻧﻄﺎ ‪‬‬ ‫ﻭﺧﻠﻘﹸﻪ ﻣﻦ ﻣﺎﺋﻬﺎ‪ ،‬ﻭﻣﺎﺀ ﺍﻟﺰﺍﱏ ﺧﻠ ‪‬ﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﲦﻬ‪‬ﻤﺎ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﻛﻮﻧﻪ ﺑﻌﻀﹰﺎ ﻟﻪ ﻣﺜ ﹸﻞ ﻛﻮﻧﻪ‬ ‫ﺑﻌﻀﹰﺎ ﳍﺎ‪ ،‬ﻭﺇﻧﻘﻄﺎﻉ ﺍﻹﺭﺙ ﺑﲔ ﺍﻟﺰﺍﱏ ﻭﺍﻟﺒﻨﺖ ﻻ ﻳ‪‬ﻮﺟﺐ 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 ‫ﻭﻳ‪‬ﺠﻮ‪ ‬ﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻜ ‪‬ﺢ ﺑﻌﻀ‪‬ﻪ‪ ،‬ﰒ ﻳ‪‬ﺠﻮ‪ ‬ﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﻔ ِﺮ ‪‬‬ ‫ﻣﺎﺋﻪ‪ ،‬ﻭﺃﺧﺮ ‪‬ﺟ ‪‬ﻪ ﻣِﻦ ﺻ‪‬ﻠﺒﻪ‪،‬ﻛﻤﺎ ﻳﺴﺘﻔﺮﺵ ﺍﻷﺟﻨﺒﻴﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺼﺘ‪‬ﺎﻥِ‪ ،‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻻ‬ ‫ﻭﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻻ ﺗ‪‬ﺤﺮﻡ ﺍﳌﺼ ﹸﺔ ﻭﺍﳌ ‪‬‬ ‫ﺲ ﺭﺿﻌﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻓﺄﺛﺒﺘﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‬ ‫ﻳ‪‬ﺤﺮ‪ ‬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 ﻳ‪‬ﺤﺮ‪‬ﻡ ﰲ ﺍﳌﻬﺪ ﻣﺎ ﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﺑﻪ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻭﻫﺬﺍ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬ ‫ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ‪ :‬ﻻ ﻳﺜﺒ‪‬ﺖ 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 ﺍﲰ‪‬ﻬﺎ ﻭ‪‬ﺟ ‪‬ﺪ‬ ‫ﺐ‪ #‬ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻹﻃﻼﻕ‬ ‫ﺴ ِ‬ ‫ﺤﺮ‪‬ﻡ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﱮ ج ﻗﺎﻝ‪ $ :‬ﳛ ‪‬ﺮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎﻋ‪‬ﺔ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺣﻜﻤ‪‬ﻬﺎ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢٥٥٠‬‬


‫‪٣٩٢‬‬ ‫ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ ،#‬ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﺃﻧﻪ ﺗﺰﻭﺝ ﺃ ‪‬ﻡ ﳛﲕ ﺑﻨﺖ ﺃﰉ ﺇﻫﺎﺏ‪،‬‬ ‫ﱮ ج‪ ،‬ﻓﺄﻋﺮﺽ ﻋﲎ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻓﺠﺎﺀﺕ ﺃﻣ ﹲﺔ ﺳﻮﺩﺍﺀ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﺪﺃﺭﺿﻌﺘ‪‬ﻜﻤﺎ‪ ،‬ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻠﻨ ‪‬‬ ‫ﺿ ‪‬ﻌ‪‬ﺘﻜﹸﻤﺎ ﻓﻨﻬﺎ ‪‬ﻩ‬ ‫ﺖ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﻓﺘﻨﺤﻴﺖ ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻗﺎﻝ‪$ :‬ﻭﻛﻴ‪‬ﻒ 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 ﳛﺼ‪‬ﻞ‬ ‫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 ﺗ‪‬ﺤﺮ‪ ‬ﻡ ﺍﳌﺼ‪ ‬ﹸﺔ ﻭﺍﳌﺼ‪‬ﺘﺎﻥ‪،#‬‬ ‫ﺏ ﺍﻟﺜﻼﺙ‪ :‬ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﻗﺎﻝ ﺃﺻﺤﺎ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ﺍﻹﻣ‪‬ﻼ ‪‬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 ‪‬ﺟﺘ‪‬ﺎ ِﻥ‪ .#‬ﻭﰱ ﺣﺪﻳﺚ ﺁﺧﺮ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻭﺍﻹ ‪‬ﻣ ﹶ‬ ‫ﺍﻟﻮﺍﺣِﺪﺓ؟ ﻗﺎﻝ‪$ :‬ﻻ‪ .#‬ﻭﻫﺬﻩ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ‪ ،‬ﺭﻭﺍﻫﺎ ﻣﺴﻠﻢ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ ،#‬ﻓﻼ‬ ‫ﳚﻮﺯ ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻨﻬﺎ ﻓﺄﺛﺒﺘﻨﺎ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺑﺎﻟﺜﻼﺙ ﻟِﻌﻤﻮﻡ ﺍﻵﻳﺔ‪ ،‬ﻭﻧﻔﻴﻨﺎ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﲟﺎ ﺩﻭ‪‬ﺎ ﺑﺼﺮﻳ ِﺢ‬ ‫ﺍﻟﺴﻨﺔ ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻷﻥ ﻣﺎ ﻳ‪‬ﻌﺘﱪ ﻓﻴﻪ ﺍﻟﻌﺪﺩ ﻭﺍﻟﺘﻜﺮﺍ ‪‬ﺭ ﻳ‪‬ﻌﺘﱪ ﻓﻴﻪ ﺍﻟﺜﻼﺙ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷ‪‬ﺎ ﺃﻭ ﹸﻝ ﻣﺮﺍﺗﺐ‬ ‫ﻉ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺟﺪﹰﺍ‪.‬‬ ‫ﺍﳉﻤﻊ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﱪﻫﺎ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺲ‪ :‬اﻟﺤﺠ ُﺔ ﻟﻨﺎ ﻣﺎ ﺗﻘ ﱠﺪم ﻓﻲ أول اﻟﻔﺼﻞ ﻣﻦ اﻷﺣﺎدﻳﺚ‬ ‫ب اﻟﺨﻤ ِ‬ ‫ﻗﺎل أﺻﺤﺎ ُ‬ ‫اﻟﺼﺤﻴﺤﺔ اﻟﺼﺮﻳﺤﺔ‪ ،‬وﻗﺪ أﺧﺒﺮت ﻋﺎﺋﺸﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ أن رﺳﻮل اﻟﻠﱠﻪ ج‬ ‫ل اﻟﻨﺒﻰ ج ﻟِﺴﻬﻠﺔ ﺑﻨﺖ ﺳﻬﻴﻞ‪:‬‬ ‫ﺗﻮﻓﻰ واﻷﻣ ُﺮ ﻋﻠﻰ ذﻟﻚ‪ ،‬ﻗﺎﻟُﻮا‪ :‬وﻳﻜﻔﻰ ﻓﻲ هﺬا ﻗﻮ ُ‬ ‫ﻋَﻠ ْﻴ ِﻪ‪ .#‬ﻗﺎﻟُﻮا‪ :‬وﻋﺎﺋﺸﺔ أﻋﻠ ُﻢ اﻷﻣﺔ‬ ‫ﺤ ُﺮﻣِﻰ َ‬ ‫ت َﺗ ْ‬ ‫ﺿﻌَﺎ ٍ‬ ‫ﺲ َر َ‬ ‫ﺧ ْﻤ َ‬ ‫ﺿﻌِﻰ ﺳَﺎﻟِﻤًﺎ َ‬ ‫‪$‬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 ﻓﺎﺭﲨ‪‬ﻮﳘﺎ‪ #‬ﳑﺎ ﺍﻛﺘﻔ ‪‬ﻰ ﺑﻨﻘﻠﻪ ﺁﺣﺎﺩﺍﹰ‪ ،‬ﻭﺣﻜﻤ‪‬ﻪ 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 ﺗ‪‬ﺤ ‪‬ﺮﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪.‬‬ ‫ﺖ ﺑﻌﺸﺮ ﺭﺿﻌﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﺮﻭﻯ 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 :‬ﺃ‪‬ﺎ ﺭﺿﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻷﻥ ﺍﻟﺮﺿﺎ ‪‬‬ ‫ﺐ ﺭﺿﻌﺔ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﻭﳍﺬﺍ ﻟﻮ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬ﺮ‪‬ﺗﻪ‪ ‬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 ﻳ‪‬ﻠﻬﻴﻪ‪ ،‬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 ﺍﻟﻨ‪‬ﻔﺲ‪ ،‬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 ﻳ‪‬ﺤﻤﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﱂ ﻳ‪‬ﻌ ‪‬ﺪ ﺇﻻ ﺃﻛﻠﺔ ﻭﺍﺣﺪﺓ‬ ‫ﻓﻜﺬﺍ ﻫﻬﻨﺎ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪ ،‬ﻷﻥ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺴﻌﻮﻁ ﻭﺍﻟ ‪‬ﻮﺟ‪‬ﻮﺭ 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 ﺍ‪‬ﻤﻮ ‪‬‬ ‫ﺭﺿﻌﺔ‪ #‬ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬﺮ ﳏﺘﻤﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﺍﺳﺘﺪﻝ ﺑﻘﻄﻌﻪ ﻟﻠﺘﻨﻔﺲ‪ ،‬ﺃﻭ‬ ‫ﺍﻻﺳﺘﺮﺍﺣﺔ ﻋﻠﻰ ﻛﻮ‪‬ﺎ 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 ﺍﻟﺴ‪‬ﻌﻮﻁ ﻭﺍﻟﻮ‪‬ﺟﻮﺭ‪ ،‬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 ،‬ﻭﺭ‪‬ﻭﻯ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﺍﻟﺸﻌﱮ‬ ‫ﻭﺍﺑﻦ ‪‬ﺷ‪‬ﺒ ‪‬ﺮ ‪‬ﻣﺔﹶ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻔﻴﺎﻥ‪ .‬ﻭﺇﺳﺤﺎﻕ ﻭﺃﰉ ﻋ‪‬ﺒﻴﺪ‪ ،‬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 ﺗ‪‬ﺤ ‪‬‬ ‫ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ)‪ ،(١‬ﻓﻜﺎﻧﺖ ﺗﺄﻣﺮ ﺃﺧﺘ‪‬ﻬﺎ ﺃ ‪‬ﻡ ﻛﻠﺜﻮﻡ‪ ،‬ﻭﺑﻨﺎﺕ ﺃﺧﻴﻬﺎ)‪ (٢‬ﻳﺮﺿﻌﻦ ﻣﻦ‬ ‫ﺃﺣﺒ‪‬ﺖ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪.‬‬ ‫ﺖ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ﻭﺳﺄﻟﻪ ﺭﺟ ﹲﻞ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﻼ ﻛﺒﲑﹰﺍ‪ .‬ﺃﻓﺄﻧ ِﻜﺤ‪‬ﻬﺎ؟ 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 ‫ﺤﻬ‪‬ﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﺫﻟﻚ ﺭﺃﻳ‪‬ﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻛﺎﻧﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺄﻣﺮ ﺑﺬﻟﻚ‬ ‫‪‬ﺗ‪‬ﻨ ِ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 ﻳ‪‬ﺤﺮ‪ ‬ﻡ ﻛﻤﺎ ﳛﺮ‪‬ﻡ ﺭﺿﺎﻉ ﺍﻟﺼﻐﲑ‪ .‬ﻭﻻ ﻓﺮﻕ)‪ ،(٢‬ﻓﻬﺬﻩ ﻣﺬﺍﻫﺐ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫ﻭﻟﻨﺬﻛﺮ ﻣﻨﺎﻇﺮ ﹶﺓ ﺃﺻﺤﺎﺏ ﺍﳊﻮﻟﲔ‪ ،‬ﻭﺍﻟﻘﺎﺋﻠﲔ ﺑﺮﺿﺎﻉ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻃﺮﻓﺎﻥ‪ ،‬ﻭﺳﺎﺋﺮ‬ ‫ﺍﻷﻗﻮﺍﻝ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬ ‫ﻗﺎﻝ ﺃﺻﺤﺎ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩﻫ‪ ‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ‬ ‫ﺕ ﻳ‪ ‬ﺮ ِ‬ ‫ﺏ ﺍﳊﻮﻟﲔ‪ :‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬ ‫ﻛﹶﺎ ِﻣﹶﻠ‪‬ﻴ ِﻦ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬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 ‫ﺍ‪‬ﺎﻋﺔ ﺍﻟﱴ ﺫﻛﺮﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻗﺼ‪‬ﺮ 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 ‪‬‬ ‫ﳉ‪‬ﻨ ِﺔ‬ ‫ﺕ ﰲ ﺍﻟﱠﺜﺪ‪‬ﻯ ﻭﺇ ﱠﻥ ﹶﻟﻪ‪ ‬ﻣ ‪‬ﺮﺿِﻌﹰﺎ ﰲ ﺍ ﹶ‬ ‫ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ‪ِ$ :‬ﺇﻥﱠ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬‬ ‫ﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻛﱠﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪:‬‬ ‫‪‬ﺗِﺘﻢ‪ ‬ﺭﺿ‪‬ﺎ ‪‬ﻋﻪ‪ .(٣)#‬ﻳﻌﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻨ‪‬ﻪ ﺻﻠﻮﺍ ‪‬‬ ‫‪$‬ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻓﺘﻖ ﺍﻷﻣﻌﺎﺀ‪ #‬ﻭﻛﺎﻥ ﰲ ﺍﻟﺜﺪﻯ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻓﻬﺬﻩ ﺛﻼﺛ ﹸﺔ ﺃﻭﺻﺎﻑ‬ ‫ﺡ ﻣِﻦ‬ ‫ﻉ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﻋﺎ ٍﺭ ﻣﻦ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﺻﺮ ‪‬‬ ‫ﻟﻠﺮﺿﺎﻉ ﺍﳌﹸﺤﺮ‪‬ﻡ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺿ‪‬ﺎ ‪‬‬ ‫ﻫﺬﺍ ﺣﺪﻳ ﹸ‬ ‫ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪$ :‬ﻻ ﺭﺿﺎﻉ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﻟﲔ‪.(٤)#‬‬ ‫ﺤ ‪‬ﻢ‬ ‫ﺖ ﺍﻟﻠﱠ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻛ ‪‬ﺪﻩ‪ ‬ﺃﻳﻀﹰﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪$ :‬ﻻ ﻳ‪‬ﺤﺮ‪ ‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺿﺎﻋ ِﺔ ﺇﻻ ﻣﺎ ﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻉ ﺍﻟﻜﺒﲑ ﻻ ﻳﻨﺒﺖ ﳊﻤﺎﹰ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺸﺰ 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 ﺗﻐﻴ‪‬ﺮ ﻭﺟﻬ‪‬ﻪ‪،‬‬ ‫ﻉ ﺍﻟﻜﺒﲑ ﳏﺮ‪‬ﻣﹰﺎ 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 ﺣﺮ‪‬ﻡ‬ ‫‪‬ﺭﺿ‪‬ﺎﻉ ﺍﻟﻜﺒﲑ‪ ،‬ﱂ ﻳﻜﻦ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﳌﺎ ﻛﺮﻩ ﺫﻟﻚ ﻭﻗﺎﻝ‪$ :‬ﺍﻧﻈﺮﻥ ﻣ‪‬ﻦ‬ ‫ﺖ ﻫﺬﺍ ﻣﻦ ﺍﳌﻌﲎ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻗﺪ‬ ‫ﺇﺧﻮﺍﻧ‪‬ﻜﻦ‪ #‬ﰒ ﻗﺎﻝ‪$ :‬ﻓﺈﻧ‪‬ﻤﺎ ﺍﻟﺮﺿ‪‬ﺎ ‪‬ﻋﺔﹸ ِﻣ ‪‬ﻦ ﺍ‪‬ﹶﺎﻋ‪‬ﺔ‪ #‬ﻭﲢ ‪‬‬ ‫ﺍﺭﺗﻀﻊ ﰲ ﻏﲑ ﺯﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻭﻫﻮ ﺯﻣﻦ ﺍ‪‬ﺎﻋﺔ‪ ،‬ﻓﻼ ﻳﻨﺸﺮ ﺍﳊﺮﻣﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺃﺧﹰﺎ‪ .‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﺐ‬ ‫ﺚ ﺳﻬﻠﺔ ﰲ ﺭﺿﺎﻉ ﺳﺎﱂ‪ ،‬ﻓﻬﺬﺍ ﻛﺎﻥ ﰲ ﺃﻭ‪‬ﻝ ﺍﳍﺠﺮﺓ ﻷﻥ ﻗﺼﺘﻪ ﻛﺎﻧﺖ ﻋﻘﻴ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺍ ‪‬ﺩﻋ‪‬ﻮﻫ‪‬ﻢ 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 ،‬ﻛِﻼﻫ‪‬ﻤﺎ 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 ﺳ‪‬ﻬﻴﻞ ﺃﻥ ‪‬ﺗ ‪‬ﺮﺿِﻊ ﺳﺎﳌﹰﺎ ﻣﻮﱃ ﺃﰉ ﺣﺬﻳﻔﺔ‪ ،‬ﻭﻛﺎﻥ ﻛﺒﲑﹰﺍ ﺫﺍ ﳊﻴﺔ‪،‬‬ ‫ﺃﺣﺪ ﺃﻧﻪ ﺃﻣﺮ ﺳﻬﻠﺔ ﺑﻨ ‪‬‬ ‫ﻭﻗﺎﻝ‪:‬‬ ‫ﺤﺮ‪‬ﻣﻰ‪ ،#‬ﰒ ﺳﺎﻗﻮﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻃﺮﹶﻗ ‪‬ﻪ ﻭﺃﻟﻔﺎﻇﹶﻪ ﻭﻫﻰ ﺻﺤﻴﺤ ﹲﺔ ﺻﺮﳛﺔ ﺑﻼ‬ ‫‪$‬ﹶﺃﺭ‪‬ﺿﻌِﻴ ِﻪ ‪‬ﺗ ‪‬‬ ‫ﺷﻚ‪ .‬ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻬﺬﻩ ﺍﻷﺧﺒﺎ ‪‬ﺭ ﺗﺮﻓﻊ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﺗ‪‬ﺒﲔ 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 ﻳ‪‬ﺠﱪ ﻋﻠﻴﻬﺎ‬ ‫ﺕ‬ ‫ﺍﻷﺑﻮﺍﻥ ﺃﺣﺒﺎ ﺃﻡ ﻛﺮﻫﺎ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻥ ﰲ ﺍﻵﻳﺔ ﻛﻔﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ‪﴿ :‬ﻭﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩﻫ‪ ‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﻛﹶﺎ ِﻣﹶﻠ‪‬ﻴ ِﻦ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺃﺭﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳِﺘﻢ‪ ‬ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﻭﻋﻠﻰ ﺍﳌ ‪‬ﻮﻟﹸﻮ ِﺩ ﹶﻟﻪ‪ِ ‬ﺭ ‪‬ﺯﹸﻗ ‪‬ﻬﻦ‪‬‬ ‫ﻳ‪‬ﺮ ِ‬ ‫ﺴ ‪‬ﻮﺗ‪‬ﻬ‪ ‬ﻦ ﺑِﺎﳌﻌﺮ‪‬ﻭ ِ‬ ‫‪‬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،‬‬ ‫ﺿﻌ‪‬ﻨﻜﹸﻢ ‪‬ﻭﹶﺃﺧ‪‬ﻮﺍﺗ‪‬ﻜﹸ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ﴾ ]ﺍﻟﻨﺴﺎﺀ‪:‬‬ ‫ﻼﺗِﻰ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﻭﻛﺎﻥ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹸﺃ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﺍﻟ ﱠ‬ ‫‪[٢٣‬؟‪ ،‬ﻭﱂ ﻳﻘﻞ ﰲ ﺣﻮﻟﲔ‪ ،‬ﻭﻻ ﰲ ﻭﻗﺖ ﺩﻭ ﹶﻥ ﻭﻗﺖ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮ‪،‬‬ ‫ﻭﻋﻤﻮﻣﻬﺎ ﻻ ﳚﻮ ‪‬ﺯ ﲣﺼﻴﺼ‪‬ﻪ ﺇﻻ ﺑﻨﺺ ﻳﺒ‪‬ﲔ 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 ﺍﻟﺘﻮﺍ‪‬ﺗﺮِ‪،‬‬ ‫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 ،‬ﻭﺣ‪‬ﻤﻴﺪ‬ ‫ﻭﻫﻰ ﺭﺑﻴﺒ ﹸﺔ ﺍﻟﻨ ‪‬‬ ‫ﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﻭﺭﻭﺍﻫﺎ ﻋﻦ ﻫﺆﻻﺀ‪ :‬ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺃﰉ ﻣﻠﻴﻜﺔ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﳛﲕ‬ ‫ﺴﺨ‪‬ﺘﻴﺎﱏ‪ ،‬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 ﻣ‪‬ﺆﺍﻟﻒ 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 ﺃ‪‬ﻦ ﻗﹸﻠﻦ‪ :‬ﻣﺎ ﻧﺮﻯ ﻫﺬﺍ ﺇﻻ ﺧﺎﺻﹰﺎ ﺑﺴﺎﱂ‪ ،‬ﻭﻣﺎ ﻧﺪﺭﻯ ﻟﻌﻠﻬﺎ ﻛﺎﻧﺖ ﺭﺧﺼﺔ ﻟﺴﺎﱂ‪.‬‬ ‫ﻓﺈﺫﺍ ﻫﻮ ﻇﻦ ﺑﻼ ﺷﻚ ﻓﺈﻥ ﺍﻟﻈﻦ ﻻ ﻳ‪‬ﻌﺎﺭﺽ ﺑﻪ ﺍﻟﺴﻨﻦ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇ ﱠﻥ ﺍﻟ ﱠﻈﻦ‪ ‬ﻻ‬ ‫ﺝ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‬ ‫ﳊ ‪‬ﻖ ‪‬ﺷﻴ‪‬ﺌﹰﺎ﴾ ]ﻳﻮﻧﺲ‪ [٣٦ :‬ﻭﺷﺘﺎ ﹶﻥ ﺑﲔ ﺍﺟﺘﺠﺎ ِ‬ ‫ﻳ‪‬ﻐﲎ ِ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 ﺑﻴ‪‬ﻦ ﻷﰉ ﺑ‪‬ﺮﺩﺓ ﺑﻦ ﻧﻴﺎﺭ‪ ،‬ﺃﻥ ﺟﺬﻋﺘﻪ ﺗ‪‬ﺠﺰﻯ‪‬ﺀ ﻋﻨﻪ‪ ،‬ﻭﻻ‬ ‫ﲡﺰﻯ‪‬ﺀ ﻋﻦ ﺃﺣﺪ ﺑﻌﺪﻩ‪ ..‬ﻭﺃﻳﻦ ﻳﻘ ‪‬ﻊ ﺫﺑﺢ ﺟ‪‬ﺬﻋ ٍ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 ‪$‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺮ‪‬ﺿﺎﻋ ﹸﺔ ﻣﻦ ﺍ ﹶﳌﺠ‪‬ﺎ ‪‬ﻋ ِﺔ‪#‬‬ ‫ﺣﺠﺔ ﻟﻨﺎ‪ ،‬ﻷﻥ ﺷ‪‬ﺮﺏ ﺍﻟﻜﺒﲑ ﻟﻠﱭ ﻳ‪‬ﺆﺛﺮ ﰲ ﺩﻓﻊ ﳎﺎﻋﺘﻪ ﻗﻄﻌﺎﹰ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺆﺛﺮ ﰲ ﺍﻟﺼﻐﲑ ﺃﻭ‬ ‫ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺫﻛﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺒ ‪‬ﲑ ﻭﺍﻟﺼﻐ ‪‬ﲑ ﻓﻴﻪ ﺳﻮﺍﺀ؟ ﻗﻠﻨﺎ‪ :‬ﻓﺎﺋﺪﺗ‪‬ﻪ ﺇﺑﻄﺎﻝ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٣/١٠‬ﻭﻣﺴﻠﻢ )‪.(١٩٦١‬‬


‫‪٤٠٠‬‬ ‫ﺗﻌﻠﻖ ﺍﻟﺘﺤﺮﱘ ﺑﺎﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﻠﱭ‪ ،‬ﺃﻭ ﺍﳌﺼ‪‬ﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱴ ﻻ ﺗ‪‬ﻐﲎ ﻣﻦ ﺟﻮﻉ‪ ،‬ﻭﻻ ﺗ‪‬ﻨﺒﺖ‬ ‫ﳊﻤﺎﹰ‪ ،‬ﻭﻻ ﺗ‪‬ﻨﺸﺰ 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 ‫‪$‬ﻭﺇﳕﺎ ﺍﻟﺮﺑﺎ ﰲ ﺍﻟﻨﺴﻴﺌﺔ‪ ،#‬ﻭﱂ ﳝﻨﻊ ﺫﻟﻚ ﺛﺒﻮ ‪‬‬ ‫ﻫﺬﺍ‪.‬‬ ‫ﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺳﻨ‪‬ﻨﻪ ﺍﻟﺜﺎﺑﺘﺔ ﹸﻛﻠﱡﻬ‪‬ﺎ ﺣﻖ ﳚﺐ ﺍﺗﺒﺎﻋ‪‬ﻬﺎ ﻻ ﻳﻀﺮﺏ ﺑﻌﻀﻬﺎ‬ ‫ﻓﺄﺣﺎﺩﻳ ﹸ‬ ‫ﻼ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻋﺎﺋﺸﺔ ﺃﻡ‬ ‫ﺑﺒﻌﺾ‪ ،‬ﺑﻞ ﺗﺴﺘﻌﻤﻞ ﻛ ﹰ‬ ‫ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﺃﻓﻘﻪ ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﻫﻰ ﺍﻟﱴ ﺭﻭﺕ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﻬﻰ ﺍﻟﱴ ﺭﻭﺕ‪:‬‬ ‫‪$‬ﺇﻧ‪‬ﻤﺎﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔﹸ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﺠ‪‬ﺎ ‪‬ﻋ ِﺔ‪ #‬ﻭﺭﻭﺕ ﺣﺪﻳﺚ ﺳﻬﻠﺔ‪ ،‬ﻭﺃﺧﺬﺕ ﺑﻪ ﻓﻠﻮ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ﺣﺪﻳﺚ‬ ‫‪$‬ﺇﳕﺎ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺍ‪‬ﺎﻋﺔ‪ #‬ﳐﺎﻟﻔﹰﺎ ﳊﺪﻳﺚ ﺳﻬﻠﺔ‪ ،‬ﳌﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﻭﺗﺮﻛﺖ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺟﻬﻬﺎ ﺑﻪ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺗﻐ‪‬ﻴ ‪‬ﺮ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺮﻩ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻯ ﺭﺁﻩ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻫﻮ ﺃﺧﻰ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺻ ‪‬ﺢ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ‪‬ﺗﺪ‪‬ﺧ ﹸﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﺃﺭﺿﻌﺘﻪ ﰲ ﺣﺎﻝ ﻛﱪﻩ‬ ‫ﺖ ﻣِﻦ ﺃﺧﻮﺍ‪‬ﺎ ﺍﻟﺮﺿﺎﻉ ﺍ ﹸﳌﺤ‪‬ﺮﻡ‪ ،‬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 ﺍﻟﺼ‪‬ﺪﻳﻘﺔ ﺍﳌﱪﺃ ِﺓ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ‬ ‫ﻑ ﺍﻟﺮﻓﻴﻊ‬ ‫ﺏ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﳊﻤﻰ ﺍﳌﻨﻴﻊ‪ ،‬ﻭﺍﻟﺸﺮ ‪‬‬ ‫‪‬ﺳﻤ‪‬ﺎﻭﺍﺕ‪ ،‬ﻭﻗﺪ ﻋﺼﻢ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺫﻟﻚ ﺍﳉﻨﺎ ‪‬‬ ‫ﺏ ﻋﻨﻪ ﺑﻨﻔﺴﻪ ﻭﻭﺣﻴﻪ‬ ‫ﺃ ﱠﰎ ﻋِﺼﻤﺔ‪ ،‬ﻭﺻﺎﻧﻪ ﺃﻋﻈ ‪‬ﻢ ﺻﻴﺎﻧﺔ‪ ،‬ﻭﺗﻮﻟﱠﻰ ﺻﻴﺎﻧﺘﻪ ﻭﲪﺎﻳﺘ‪‬ﻪ‪ ،‬ﻭﺍﻟﺬ ‪‬‬ ‫ﻭﻛﻼﻣﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻨﺤﻦ ﻧ‪‬ﻮِﻗﻦ‪ ‬ﻭﻧﻘﻄﻊ‪ ،‬ﻭ‪‬ﻧ‪‬ﺒﺖ‪ ‬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 ﺃﻣ‪‬ﻨﺎ ﺃﻓﻘﻪ ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺗ‪‬ﻨﺎﻇﺮ ﰲ ﺫﻟﻚ ﻧﺴﺎﺀﻩ ج‪ ،‬ﻭﻻ‬ ‫ﺐ ﺍﺑﻦ‬ ‫ﺠ‪‬ﺒﻨ‪‬ﻬﺎ 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 ﺿﻴ‪‬ﻌ ‪‬ﻪ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻭﻣﺬﻫ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(٣١٨/٤‬ﻭﻣﺴﻠﻢ )‪.(١٥٩٦‬‬


‫‪٤٠١‬‬ ‫ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ﺫﻛﺮﻩ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﻨﻪ‪ .‬ﻭﺫﻛﺮ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﺃﻧﻪ ﺳ‪‬ﺌ 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 ﺃﺗﺰﻭ‪‬ﺝ ﺍﻣﺮﺃﺓ ﻗﺪ ﺳﻘﺘﲎ ﻣﻦ ﻟﺒﻨﻬﺎ ﻭﺃﻧﺎ ﻛﺒﲑ ﺗﺪﺍﻭﻳ ‪‬‬ ‫ﺤﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺎﻩ ﻋﻨﻬﺎ‪.‬‬ ‫‪‬ﺗ‪‬ﻨ ِ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 ،‬ﻓﺈ‪‬ﻢ ﻻ‬ ‫ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﻠ ‪‬‬ ‫ﺏ ﻫﺬﺍ‬ ‫ﺐ ﺃﺻﺤﺎ ‪‬‬ ‫ﲔ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻭﻟﻮ ﻗﹶﻠ ‪‬‬ ‫ﺕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺘﺄﺧﺮ ﺑﻴﻨﻪ ﻭﺑ ‪‬‬ ‫ﻳ‪‬ﻤﻜﻨﻬﻢ ﺇﺛﺒﺎ ‪‬‬ ‫ﺍﻟﻘﻮﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻭﺍﺩﻋﻮﺍ ﻧﺴ ‪‬ﺦ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﲝﺪﻳﺚ ﺳﻬﻠﺔ‪ ،‬ﻟﻜﺎﻧﺖ ﻧﻈ ‪‬ﲑ‬ ‫ﺩﻋﻮﺍﻫﻢ‪.‬‬


‫‪٤٠٢‬‬ ‫ﻢ﴾‬ ‫ﻵﺑﺎِﺋ ِﻬ ‪‬‬

‫ﻭﺃﻣﺎ ﻗﻮﳍﻢ‪ :‬ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺃ ‪‬ﻭ ِﻝ ﺍﳍﺠﺮﺓ‪ ،‬ﻭﺣﲔ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿:‬ﺍ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ ،[٥ :‬ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﺃﰉ ﻫﺮﻳﺮﺓ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﻣﻦ‬ ‫ﻭﺟﻮﻩ‪.‬ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﻤﺎ ﱂ ﻳﺼﺮﺣﺎ ﺑﺴﻤﺎﻋﻪ ﻣِﻦ ﺍﻟﻨﱮ ج‪ ،‬ﺑﻞ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺇﻻ‬ ‫ﺩﻭ ﹶﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺣﺪﻳﺜﺎﹰ‪ ،‬ﻭﺳﺎﺋﺮ‪‬ﻫﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪.‬‬ ‫ﱮ ج ﱂ ﲢﺘﺞ ﻭﺍﺣﺪ ﹲﺓ ﻣﻨﻬﻦ‪ ،‬ﺑﻞ ﻭﻻ ﻏﲑ‪‬ﻫﻦ 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 ﻧﻔﺴ‪‬ﻬﺎ ﺭﻭﺕ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺣﺪﻳ ﹸ‬ ‫ﺖ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﺃﻭ ﺧﻔﻰ‬ ‫ﻣﻨﺴﻮﺧﺎﹰ‪ ،‬ﻟﻜﺎﻧﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺪ ﺃﺧﺬﺕ ﺑﻪ‪ ،‬ﻭﺗﺮﻛ ِ‬ ‫ﻋﻠﻴﻬﺎ ﺗﻘﺪ‪‬ﻣﻪ ﻣﻊ ﻛﻮ‪‬ﺎ ﻫﻰ ﺍﻟﺮﺍﻭﻳﺔ ﻟﻪ‪ ،‬ﻭﻛﻼﳘﺎ ﳑﺘﻨﻊ‪ ،‬ﻭﰱ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺍﺑﺘ‪‬ﻠﻴﺖ ﺑﺎﳌﺴﺄﻟﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻌ ‪‬ﻤﻞﹸ ‪‬ﺎ‪ ،‬ﻭﺗ‪‬ﻨﺎﻇﺮ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺻﻮﺍﺣﺒﺎﺗِﻬﺎ ﻓﻠﻬﺎ ‪‬ﺎ ﻣﺰﻳ ‪‬ﺪ ﺍﻋﺘﻨﺎﺀ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﺣ‪‬ﻜﻤﹰﺎ ﻣﻨﺴﻮﺧﹰﺎ‬ ‫ﻗﺪ ﺑﻄﻞ ﻛﻮﻧ ‪‬ﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﲨﻠﺔ‪ ،‬ﻭﳜﻔﻰ ﻋﻠﻴﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﳜﻔﻰ ﻋﻠﻰ ﻧﺴﺎ ِﺀ ﺍﻟﻨﱮ ج ﻓﻼ‬ ‫ﺗﺬ ﹸﻛﺮ‪‬ﻩ 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 ‪‬‬ ‫ﻳ‪‬ﺒﲔ ﺍﺧﺘﺼﺎﺻ‪‬ﻪ ﺑﺴﺎﱂ ﺃﻥ ﻓﻴﻪ‪ :‬ﺃﻥ ﺳﻬﻠﺔ ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺪ ﻧﺰﻭﻝ ﺁﻳﺔ ﺍﳊﺠﺎﺏ‪،‬‬ ‫ﺤﻞﱡ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗ‪‬ﺒﺪﻯ ﺯﻳﻨﺘﻬﺎ ﺇﻻ ﳌﻦ ﺫﻛﺮ ﰲ ﺍﻵﻳﺔ ﻭﺳ‪ ‬ﻤ ‪‬ﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻭﻫﻰ ﺗﻘﺘﻀﻰ ﺃﻧﻪ ﻻ ‪‬ﻳ ِ‬ ‫ﻳ‪‬ﺨﺺ 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 ﻳ‪‬ﻌﺎﺭﺿﻪ 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 ﻭﺣﺪ‪‬ﻩ‪،‬‬ ‫ﻭﻻ ﻳﻘﻮ ﹸﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﺇﻥ ﺃﻣﺮﻩ ﻟﻠﻮﺍﺣﺪ ﺃﻣ ‪‬ﺮ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﺇﺑﺎﺣﺘﻪ‪ .‬ﻟﻠﻮﺍﺣﺪ ﺇﺑﺎﺣ ﹲﺔ‬ ‫ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳ‪‬ﺆﺩﻯ ﺇﱃ ﺇﺳﻘﺎﻁ ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﻨﻬﻰ ﺍﻷﻭﻝ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺧﺎﺹ‬ ‫ﻒ ﻭﻻ ﻳ‪‬ﻌﺎﺭﺽ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻓﺤﺮﻡ ﺍﻟﻠﱠﻪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ‬ ‫ﺹ ﻭﺗﺄﺗﻠ ‪‬‬ ‫ﺑﺬﻟﻚ ﺍﻟﻮﺍﺣﺪ ﻟﺘﺘﻔﻖ ﺍﻟﻨﺼﻮ ‪‬‬


‫‪٤٠٣‬‬ ‫ﺤ ‪‬ﺮﻡٍ‪ ،‬ﻭﺃﺑﺎﺡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﺴﻬﻠﺔ ﺃﻥ ﺗ‪‬ﺒﺪﻯ 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 :‬ﻭﻳﺘﻌﻴ‪‬ﻦ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻷﻧﺎ ﻟﻮ ﱂ ﻧﺴﻠﻜﻪ‪ ،‬ﻟﺰﻣﻨﺎ ﺃﺣ ‪‬ﺪ ﻣﺴﻠﻜﲔ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻨﻬﻤﺎ‬ ‫ﺼﻐﺮ ﰲ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺇﻣﺎ ﻧﺴﺨ‪‬ﻬﺎ 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 ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻋ‪ِ ‬ﻤ ﹶﻞ‬ ‫ﲜﻤﻴﻌﻬﺎ‪.‬‬ ‫ﱮ ج ﻗﺪ ﺑ‪‬ﲔ 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 ﻳﺘﻌﻴ‪‬ﻦ ﻃﺮﻳﻘﹰﺎ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺗﻔﺴ ‪‬ﲑ ﺣﺪﻳﺚ ‪$‬ﺇﻧ‪‬ﻤﺎ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔﹸ ِﻣ ‪‬ﻦ ﺍ‪‬ﹶﺎ ‪‬ﻋ ِﺔ‪ #‬ﲟﺎ ﺫﻛﺮﲤﻮﻩ‪ ،‬ﻓﻔﻰ ﻏﺎﻳﺔ ﺍﻟﺒ‪‬ﻌﺪ‬ ‫ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﺗﺘﺒﺎﺩﺭ ﺇﻟﻴﻪ ﺃﻓﻬﺎ ‪‬ﻡ ﺍﳌﺨﺎﻃﺒﲔ‪ ،‬ﺑﻞ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻣﻌﻨﺎﻩ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ ﻭﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﻗﻮﻟﻪ‪$ :‬ﺇﳕﺎ ﺍﻟﺮ‪‬ﺿﺎﻋ ﹸﺔ ِﻣ ‪‬ﻦ ﺍ‪‬ﺎﻋﺔ‪ #‬ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻯ ﺇﺫﺍ ﺟﺎﻉ ﻛﺎﻥ ﻃﻌﺎﻣ‪‬ﻪ‬ ‫ﱮ ﺍﻟﺮﺿﻴ ‪‬ﻊ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺬﻯ ﺷﺒﻌ‪‬ﻪ ﻣﻦ ﺟﻮﻋﻪ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﺬﻯ ﻳ‪‬ﺸﺒﻌﻪ ﺍﻟﻠﱭ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺼ ‪‬‬ ‫ﻉ ﰲ ﺍﳊﻮﻟﲔ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻫﺬﺍ ﺗﻔﺴﲑ‬ ‫ﺭﺿﺎﻋﻪ ﻟﻴﺲ ﺑﺮﺿﺎﻉ‪ ،‬ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺮﺿﺎ ‪‬‬ ‫ﺃﰉ ﻋ‪‬ﺒﻴﺪ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺘﺒﺎﺩﺭ ﻓﻬﻤ‪‬ﻪ 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 ﻳ‪‬ﺼ ‪‬ﺢ ﺃﻥ‬ ‫ﺖ‬ ‫ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺭﺿﺎﻋﺔ ﺍﻟﻜﺒﲑ‪ ،‬ﺃﻥ ﻟﻔﻈﺔ ‪$‬ﺍ‪‬ﺎﻋﺔ‪ #‬ﺇﳕﺎ ﺗﺪﻝ ﻋﻠﻰ ﺭﺿﺎﻋﺔ ﺍﻟﺼﻐﲑ‪ ،‬ﻓﻬﻰ ﺗ‪‬ﺜﺒ ‪‬‬ ‫ﺭﺿﺎﻋﺔ ﺍ‪‬ﺎﻋﺔ‪ ،‬ﻭﺗ‪‬ﻨﻔﻰ ﻏﲑﻫﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﻳﻘﻴﻨﹰﺎ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﳎﺎﻋ ﹶﺔ ﺍﻟﻠﱭ ﻻ ﳎﺎﻋ ﹶﺔ ﺍﳋﺒﺰ‬ ‫ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳜﻄﹸﺮ ﺑﺒﺎ ِﻝ ﺍﳌﺘﻜﻠﻢ ﻭﻻ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻓﻠﻮ ﺟﻌﻠﻨﺎ ﺣﻜﻢ ﺍﻟﺮﺿﺎﻋﺔ ﻋﺎﻣﹰﺎ ﱂ ﻳﺒﻖ‬ ‫ﻟﻨﺎ ﻣﺎ ﻳﻨﻔﻰ ﻭﻳ‪‬ﺜﺒﺖ‪ .‬ﻭﺳﻴﺎﻕ ﻗﻮﻟﻪ‪ :‬ﳌﺎ ﺭﺃﻯ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﺇﳕﺎ ﺍﻟﺮﺿﺎﻋ ﹸﺔ ﻣِﻦ‬ ‫ﻉ ﺇﱃ ﻟﱭ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺍﻟﺴﻴﺎﻕ ‪‬ﻳﱰﱢ ﹸﻝ ﺍﻟﻠﻔﻆ‬ ‫ﲔ ﺍﳌﺮﺍﺩِ‪ ،‬ﻭﺃﻧﻪ ﺇﳕﺎ ﻳ‪‬ﺤﺮ‪‬ﻡ ﺭﺿﺎﻋﺔ ﻣﻦ ﳚﻮ ‪‬‬ ‫ﺍ‪‬ﺎﻋﺔ‪ #‬ﻳﺒ ‪‬‬


‫‪٤٠٤‬‬ ‫ﻣﱰﻟﺔ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻓﺘﻐ ‪‬ﲑ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻭﻛﺮﺍﻫﺘ‪‬ﻪ ﻟﺬﻟﻚ ﺍﻟﺮﺟﻞ‪،‬‬ ‫ﻭﻗﻮﻟﻪ‪$ :‬ﺍﻧﻈﺮﻥ ‪‬ﻣ ‪‬ﻦ ﺇﺧﻮﺍﻧ‪‬ﻜﻦ‪ #‬ﺇﳕﺎ ﻫﻮ ﻟﻠﺘ‪‬ﺤﻔﻆ ﰲ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ ﺗ‪‬ﺤﺮ‪ ‬ﻡ ﻛ ﱠﻞ ﻭﻗﺖ‪،‬‬ ‫ﺤﺮ‪ ‬ﻡ ﻭﻗﺘﹰﺎ ﺩﻭﻥ ﻭﻗﺖ‪ ،‬ﻭﻻ ﻳﻔﻬﻢ ﺃﺣ ‪‬ﺪ ﻣﻦ ﻫﺬﺍ ﺃﳕﺎ ﺍﻟﺮﺿﺎﻋﺔ ﻣﺎ ﻛﺎﻥ ﻋﺪﺩ‪‬ﻫﺎ ﲬﺴﹰﺎ‬ ‫ﻭﺇﳕﺎ ‪‬ﺗ ‪‬‬ ‫ﻓﻴﻌﱪ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ‪$ :‬ﻣﻦ ﺍ‪‬ﺎﻋﺔ‪ ،#‬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 ﻭ‪‬ﻳﻄﹾﺮ ‪‬ﺩ ﻋﻨﻪ ﺍﳉﻮﻉ‪ ،‬ﲞﻼﻑ ﺍﻟﺼﻐﲑ ﻓﺈﻧﻪ‬ ‫ﺑﺎﻃﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻌﻬﺪ ﺫﻭ ﳊﻴﺔ ﻳ‪‬ﺸِﺒﻌ‪‬ﻪ‪ ‬ﺭﺿﺎ ‪‬‬ ‫ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻳﻘﻮ ‪‬ﻡ ﻣﻘﺎ ‪‬ﻡ ﺍﻟﻠﱭ‪ ،‬ﻓﻬﻮ ‪‬ﻳ ﹾﻄﺮ‪‬ﺩ‪ ‬ﻋﻨﻪ ﺍﳉﻮﻉ‪ ،‬ﻓﺎﻟﻜﺒﲑ ﻟﻴﺲ ﺫﺍ ﳎﺎﻋﺔ ﺇﱃ ﺍﻟﻠﱭ‬ ‫ﺃﺻﻼﹰ‪ ،‬ﻭﺍﻟﺬﻯ ﻳ‪‬ﻮﺿ‪ ‬ﺢ ﻫﺬﺍ ﺃﻧﻪ ج ﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺣﻘﻴﻘﺔ ﺍ‪‬ﺎﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﻣ‪‬ﻈﻨﺘﻬﺎ ﻭﺯﻣﻨﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻉ‬ ‫ﺼ ‪‬ﻐﺮ‪ ،‬ﻓﺈﻥ ﺃﺑﻴﺘﻢ ﺇﻻ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻭﺃﻧﻪ ﺃﺭﺍﺩ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻟﺰﻣﻜﻢ ﺃﻥ ﻻ ﻳ‪‬ﺤ ‪‬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 ،‬ﻓﺈ‪‬ﺎ ﻭﺇﻥ ﺭﺃﺕ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺿﺎﻉ ﻳ‪‬ﺜﺒﺖ ﺍﶈﺮﻣﻴﺔ‪ ،‬ﻓﺴﺎﺋ ‪‬ﺮ ﺃﺯﻭﺍﺝ ﺍﻟﻨ ‪‬‬ ‫ﰲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺮﻳ ‪‬ﻦ ﺩﺧﻮ ﹶﻝ ﻫﺬﺍ ﺍﻟﺴ‪‬ﺘﺮ ﺍﳌﺼﻮﻥ‪ ،‬ﻭﺍﳊِﻤﻰ ﺍﻟﺮﻓﻴﻊ ‪‬ﺬﻩ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻓﻬﻰ ﻣﺴﺄﻟﺔ‬ ‫ﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﺣ ‪‬ﺪ ﺍﳊﺰﺑﲔ ﻣﺄﺟﻮﺭ ﺃﺟﺮﹰﺍ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺄﺟﻮ ‪‬ﺭ ﺃﺟﺮﻳﻦ‪ ،‬ﻭﺃﺳﻌﺪ‪‬ﳘﺎ‬ ‫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 ﻭﺳ‪‬ﹶﻠﻴ‪‬ﻤﺎ ِﻥ ﺍﻟﻠﺬﻳﻦ ﺃﺛﲎ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻤﺎ‬ ‫ﺺ ﺑﻔﻬﻢ ﺍﳊﹸﻜﻮﻣﺔ ﺃﺣ ‪‬ﺪﻫ‪‬ﻤﺎ‪.‬‬ ‫ﺑﺎﳊِﻜﻤﺔ ﻭﺍﳊﹸﻜﻢ‪ ،‬ﻭﺧ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﺚ ﻣِﻦ ﺃﺟﻞ ﺃﻥ‬ ‫ﻉ ﺍﳊﺪﻳ ِ‬ ‫ﻒ ﺑﺎﺭﺩ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺍﻧﻘﻄﺎ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻭﺃﻣﺎ ﺭﺩ‪‬ﻛﻢ 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 ‪‬ﺳ‪‬ﺒ ِﻊ ﺳِﻨﲔ)‪ ،(١‬ﻭ‪‬ﻳ ‪‬ﻌ ِﻘﻞﹸ ﺃﺻﻐﺮ ﻣﻨﻪ‪ .‬ﻭﻗﺪ ﻗﻠﺘﻢ‪ :‬ﺇﻥ‬ ‫ﺖ ﻭﻓﺎﺓ ﺃﻡ ﺳﻠﻤﺔ ﺑﻨﺖ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺳِﻦ ﺟﻴﺪ‪ ،‬ﻻ ﺳﻴﻤﺎ‬ ‫ﻓﺎﻃﻤﺔ ﻛﺎﻧﺖ ﻭﻗ ‪‬‬ ‫ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﺗ‪‬ﺼﻠﺢ ﻓﻴﻪ ﻟﻠﺰﻭﺝ‪ ،‬ﻓﻤﻦ ﻫﻰ ﰲ ﺣﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻛﻴﻒ ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻻ ﺗﻌ ِﻘ ﹸﻞ ﻣﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٥٧/١‬‬


‫‪٤٠٥‬‬ ‫ﺙ ﺑﻪ؟ ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﺎﻃ ﹸﻞ ﺍﻟﺬﻯ ﻻ ﺗ‪‬ﺮﺩ ﺑﻪ ﺍﻟﺴﻨﻦ‪ ،‬ﻣﻊ ﺃﻥ ﺃﻡ‬ ‫ﺗﺴﻤﻊ‪ ،‬ﻭﻻ ﺗﺪﺭِﻯ ﻣﺎ ﺗ‪‬ﺤﺪ‪ ‬ﹸ‬ ‫ﺳﻠﻤﺔ ﻛﺎﻧﺖ ﻣﺼﺎﺩﻗ ﹰﺔ ﳉﺪ‪‬ﺎ ﺃﲰﺎﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﺍﺭﳘﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻧﺸﺄﺕ ﻓﺎﻃﻤﺔ ﻫﺬﻩ ﰲ‬ ‫ﺣ‪‬ﺠﺮ ﺟﺪ‪‬ﺎ 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 ﻳ‪‬ﻤﻜﻦ ﲰﺎ ‪‬‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺟﺪ‪‬ﺎ ﺃﲰﺎﺀ‪ ،‬ﻓﻤﺎﺗﺖ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ‪ ،‬ﻭﻓﺎﻃﻤﺔ ﺇﺫ ﺫﺍﻙ ﺑﻨﺖ ﲬﺲ‬ ‫ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺜﺮ ﲰﺎﻋ‪‬ﻬﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻓﺘﺖ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﲟﺜﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺗﻪ‬ ‫ﺃﲰﺎﺀ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺖ‪ :‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﰲ ﺍﻟﱠﺜﺪ‪‬ﻯ‬ ‫ﺤﺮ‪ ‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎﻉِ؟ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﺑﻦ ﺣﺎﻃﺐ‪ ،‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﺃ‪‬ﺎ ﺳ‪‬ﺌﻠﺖ ﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﹶﻗ‪‬ﺒ 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 ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﰲ ﺍﻟ ‪‬‬ ‫ﲰﻌﺖ ﻋﻤ ‪‬ﺮ ﻳﻘﻮﻝ‪$ :‬ﻻﺭﺿﺎﻉ ﺇﻻ ﰲ ﺍ ﹶ‬ ‫ﺼ ‪‬ﻐ ِﺮ‪.(٢)#‬‬ ‫ﻭﺃﻓﱴ ﺑﻪ ﺍﺑﻨ‪‬ﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ‬ ‫ﺼ ‪‬ﻐﺮِ‪ ،‬ﻭﻻ ‪‬ﺭﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ‬ ‫ﺿ ‪‬ﻊ ﰲ ﺍﻟ ‪‬‬ ‫ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ‪‬ﺭﺿ‪‬ﺎﻋ‪‬ﺔ 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 ‪‬ﺭﺿ‪‬ﺎ ‪‬‬ ‫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 ﺗ‪‬ﻔﱴ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﻻ ‪‬ﺭﺿ‪‬ﺎﻉ 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 ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍﻟﻠﱠ ‪‬‬ ‫ﻉ ﺇ ﱠﻻ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺤﺮ‪ ‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ِ‬ ‫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 ﺣ‪‬ﺼﲔ‪ ،‬ﻋﻦ ﺃﰉ ﻋﻄﻴﺔ ﺍﻟﻮﺍﺩﻋﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺇﱃ ﺃﰉ ﻣﻮﺳﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻣﺮﺃﺗﻰ‬ ‫ﺼ‪‬ﺘﻪ‪ ،‬ﻓﺪﺧﻞ ﺣﻠﻘﻰ ﺷﻰﺀ ﺳﺒﻘﲎ‪ ،‬ﻓﺸﺪ‪‬ﺩ ﻋﻠﻴﻪ ﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻓﺄﺗﻰ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ‬ ‫ﺼ ‪‬‬ ‫‪‬ﻭ ِﺭ ‪‬ﻡ ﺛﺪﻳ‪‬ﻬﺎ 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 ﺭﻭﺍﻳﺘ‪‬ﻪ ﻭﻓﺘﻮﺍﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪ ،‬ﻓﺬﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺟ‪‬ﻮﻳﱪ‪ ،‬ﻋﻦ‬ ‫ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻋﻦ ﺍﻟﱰﱠﺍﻝ ﺑﻦ ﺳﱪﺓ‪ ،‬ﻋﻦ ﻋﻠﻰ‪ :‬ﻻﺭ‪‬ﺿﺎﻉ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ِﻔﺼ‪‬ﺎﻝ)‪.(٤‬‬ ‫ﻭﻫﺬﺍ ﺧﻼﻑ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ ،‬ﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰉ ﺍﳉﻌﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻨﻪ‪ .‬ﻟﻜﻦ‬ ‫ﺟ‪‬ﻮﻳﱪ ﻻ ﻳ‪‬ﺤﺘﺞ 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 ﻳ‪‬ﺴﺘﻐﲎ ﻋﻦ ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻳ‪‬ﺸ ‪‬ﻖ‬ ‫ﺍﺣﺘﺠﺎﺑ‪‬ﻬﺎ ﻋﻨﻪ‪ ،‬ﻛﺤﺎﻝ ﺳﺎﱂ ﻣﻊ ﺍﻣﺮﺃﺓ ﺃﰉ ﺣ‪‬ﺬﻳﻔﺔ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﺃﺭﺿﻌﺘﻪ ﻟﻠﺤﺎ ‪‬ﺟ ِﺔ‬ ‫ﹶﺃﺛﱠﺮ ﺭﺿﺎﻋ‪‬ﻪ‪ ،‬ﻭﺃﻣﺎ ‪‬ﻣ ‪‬ﻦ ﻋﺪﺍﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺆﺛﱢﺮ ﺇﻻ ﺭﺿﺎ ‪‬‬ ‫ﻚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ‬ ‫ﻉ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﻠ ‪‬‬ ‫ﺚ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺮﺿﺎﻉ ﰲ ﺍﻟﻜﺒﲑ ﺇﻣﺎ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﺘﻘﻴ‪‬ﺪ 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 ‫ﻓﻌﺪ‪‬ﻦ ﻛﺬﻟﻚ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻓﺒﲔ ﻋﺪ‪‬ﺎ ﺳﺒﺤﺎﻧﻪ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ‬ ‫ﺼ ‪‬ﻦ ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﻓﻬﺬﺍ‬ ‫ﻳﺘﻨﺎﻭﻝ ﺍﳌﺪﺧﻮ ﹶﻝ ‪‬ﺎ ﻭﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﺍﻟﺼﻐﲑ ﹶﺓ ﻭﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﳊﺎﻣﻞ‪ ،‬ﻷ‪‬ﺎ ﺧﺮﺟﺖ‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪ ‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ [٤ :‬ﻓﺠﻌﻞ ﻭﺿﻊ‬ ‫ﺑﻘﻮﻟﻪ‪ ﴿ :‬ﻭﺃﹸﻭﻻﺕ‪ ‬ﺍﻷﺣ‪‬ﻤﺎ ِﻝ ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫ﲪﻠﻬﻦ ﲨﻴﻊ ﺃﺟﻠﻬﻦ‪ ،‬ﻭﺣﺼﺮﻩ ﻓﻴﻪ‪ ،‬ﲞﻼﻑ ﻗﻮﻟﻪ ﰲ ﺍﳌﺘﻮﰱ ﻋﻨﻬﻦ‪﴿ :‬ﻳﺘ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺣﻤ‪‬ﻠ ‪‬ﻬﻦ‪﴾‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ‪‬‬ ‫‪ ،[٢٢٨‬ﻓِﺈﻧ‪ ‬ﻪ ِﻓ ‪‬ﻌ ﹲﻞ ﻣﻄﻠ ‪‬ﻖ ﻻ ﻋﻤﻮ ‪‬ﻡ ﻟﻪ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ‬ ‫]ﺍﻟﻄﻼﻕ‪ ،[٤ :‬ﻣﺘﺄﺧﺮ ﰲ ﺍﻟﱰﻭﻝ ﻋﻦ ﻗﻮﻟﻪ‪﴿ :‬ﻳﺘ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﰲ ﻏﲑ ﺍﳊﺎﻣﻞ‬ ‫ﺼ ‪‬ﻦ ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻗﻮﻟﻪ‪﴿ :‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻮ ﲤﺎﺩﻯ ﲪﻠﻬﺎ ﻓﻮﻕ ﺫﻟﻚ ﺗﺮﺑﺼﺘﻪ‪ ،‬ﻓﻌﻤﻮﻣ‪‬ﻬﺎ ﳐﺼﻮﺹ ﺍﺗﻔﺎﻗﺎﹰ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪ ‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ [٤ :‬ﻏ ‪‬ﲑ ﳐﺼﻮﺹ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻫﺬﺍ ﻟﻮ ﱂ ﺗﺄﺕ‬ ‫﴿ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬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 ﺳﺤﻨ‪‬ﻮﻥ‪ .‬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 ﹾﻠ‪‬ﺘﻪ‪ ،‬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 ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳﻀ‪‬ﻌ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪ ‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[٤ :‬ﻫﻰ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﳌﻄﻠﻘﺔ‬ ‫ﻣﺜﻠﻬﺎ ﺇﺫﺍ ﻭﺿﻌﺖ‪ ،‬ﻓﻘﺪ ﺣﻠﱠﺖ‪ ،‬ﻭﺍﻧﻘﻀﺖ ﻋِﺪ‪‬ﺎ‪ ،‬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 :‬ﻋِﺪﺗ‪‬ﻬﺎ ﻭﺿﻊ ﺍﳊﻤﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺗﻌﺘ ‪‬ﺪ ﺃﻗﺼﻰ ﺍﻷﺟﻠﲔ‪ ،‬ﻓﺤﻜﱠﻤﺎ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺤﻜﻤﺖ ﻷﰉ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﺣﺘﺠﺖ ﲝﺪﻳﺚ ‪‬ﺳ‪‬ﺒ‪‬ﻴﻌ‪‬ﺔ‪.‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺟﻊ‪.‬‬ ‫ﻭﻗﺎﻝ ﲨﻬﻮ ‪‬ﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﺍﻷﺋﻤ ﹸﺔ ﺍﻷﺭﺑﻌﺔ‪ :‬ﺇﻥ ﻋﺪ‪‬ﺎ 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 ﻋﺪ‪‬ﺎ ﺑﻴﻘﲔ ﺣﱴ ﺗﺄﺗﻰ ﺑﺄﻗﺼﻰ ﺍﻷﺟﻠﲔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﻳ‪‬ﻤ ِ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 ‫ﺳ‪‬ﺒﻴﻌﺔ ﺍﻷﺳﻠﻤﻴ ﹶﺔ ﺗﻮﻓﱢﻰ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ 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 ﻓﹶﺎ‪‬ﻧ ِﻜﺤِﻰ ‪‬ﻣ ‪‬ﻦ ِﺷﹾﺌ ِ‬ ‫ﺏ ﺃﹶﺑﻮ ﺍﻟﺴ‪‬ﻨﺎِﺑﻞِ‪ ،‬ﻗﹶﺪ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫‪ $‬ﹶﻛ ﹶﺬ ‪‬‬ ‫ﺖ‪.(١)#‬‬ ‫)‪(٢‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪ ‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪،[٤ :‬‬ ‫ﺍﻟﺜﺎﱏ ﺃﻥ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﺃﹸﻭ ﹶﻻﺕ‪ ‬ﺍ َﻷ ‪‬ﺣﻤ‪‬ﺎ ِﻝ ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ (٤٠٢/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ (٤١٤/٩‬ﰲ ﺍﻟﻄﻼﻕ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٤٥/٨‬‬


‫‪٤١٠‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ‬ ‫ﺼﻦ‪ِ ،‬ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻧﺰﻟﺖ ﺑﻌ ‪‬ﺪ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻳ‪‬ﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]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 َﻷﺣ‪‬ﻤﺎ ِﻝ ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫﴿ﻭ‪‬ﺃﻭﻻ ‪‬‬ ‫ﺏ ﳛﺘﺎﺝ ﺇﱃ ﺗﻘﺮﻳﺮ‪ ،‬ﻓﺈﻥ ﻇﺎ ِﻫﺮ‪‬ﻩ ﺃﻥ ﺁﻳ ﹶﺔ ﺍﻟﻄﻼﻕ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺁﻳ ِﺔ ﺍﻟﺒﻘﺮﺓ‬ ‫ﻭﻫﺬﺍ ﺍﳉﻮﺍ ‪‬‬ ‫ﻟﺘﺄﺧﺮِﻫﺎ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﻧﺎﺳﺨ ﹰﺔ ﳍﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺴﺦ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺃﻋ ‪‬ﻢ ﻣِﻨﻪ ﻋﻨﺪ‬ ‫ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻓﺈ‪‬ﻢ ﻳ‪‬ﺮﻳﺪﻭﻥ ﺑﻪ ﺛﻼﺛﺔ ﻣﻌﺎﻥ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﻋﻤﻮﻣ‪‬ﻬﺎ ﻣﺮﺍﺩﺍﹰ‪ ،‬ﺃﻭ ﳐﺼ‪‬ﺼﺔ ﳍﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﻋﻤﻮﻣ‪‬ﻬﺎ‬ ‫ﲔ ﺗﻘﺪﳝ‪‬ﻬﺎ‬ ‫ﻣﺮﺍﺩﹰﺍ ﻣﺒﻴ‪‬ﻨﺔ ﻟﻠﻤﺮﺍﺩ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻣﻘﻴ‪‬ﺪﺓ ﻹﻃﻼﻗﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻴﺘﻌ ‪‬‬ ‫ﻋﻠﻰ ﻋﻤﻮﻡ ﺗﻠﻚ ﻭﺇﻃﻼﻗﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﻛﻤﺎﻝ ﻓﻘﻬﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﺭﺳﻮﺧِﻪ ﰲ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﻭﳑﺎ ﻳ‪‬ﺒﲔ ﺃﻥ ﺃﺻﻮ ﹶﻝ ﺍﻟﻔﻘﻪ ﺳﺠﻴ ﹲﺔ ﻟﻠﻘﻮﻡ‪ ،‬ﻭﻃﺒﻴﻌ ﹲﺔ ﻻ ﻳﺘﻜﻠﻔﻮ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺮﺑﻴ ﹶﺔ ﻭﺍﳌﻌﺎﱏ‬ ‫ﻭﺍﻟﺒﻴﺎﻥ ﻭﺗﻮﺍﺑﻌ‪‬ﻬﺎ ﳍﻢ ﻛﺬﻟﻚ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺑﻌﺪﻫﻢ ﻓﺈﳕﺎ ﻳ‪‬ﺠﻬﺪ ﻧﻔﺴﻪ ﻟﻴﺘﻌﻠﻖ ﺑﻐ‪‬ﺒﺎﺭﻫﻢ ﻭﺃﱏ ﻟﻪ؟‬ ‫ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻧﻪ ﻟﻮ ﱂ ﺗﺄﺕ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺮﳛ ﹸﺔ ﺑﺈﻋﺘﺒﺎﺭ ﺍﳊﻤﻞ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺁﻳ ﹸﺔ ﺍﻟﻄﻼﻕ ﻣﺘﺄﺧﺮﺓ‪،‬‬ ‫ﻟﻜﺎﻥ ﺗﻘﺪﳝ‪‬ﻬﺎ 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 ‫﴿‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫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 ﺃ‪‬ﺎ ﺇﺫﺍ‬ ‫ﻭﺩﻝ ﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﻼ ﺑﺘﻮﺃﻣﲔ ﱂ ﺗﻨﻘﺾ ﺍﻟﻌِﺪ ﹸﺓ ﺣﱴ ﺗﻀﻌﻬﻤﺎ ﺟﻴﻤﻌﺎﹰ‪ ،‬ﻭﺩﻟﱠﺖ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﻠﻴﻬﺎ‬ ‫ﻛﺎﻧﺖ ﺣﺎﻣ ﹰ‬ ‫ﻯ ﺻﻔﺔ‬ ‫ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻓﻌِﺪ‪‬ﺎ ﻭﺿ ‪‬ﻊ ﺍﳊﻤﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌِﺪﺓ ﺗﻨﻘﻀﻰ ﺑﻮﺿﻌ ِﻪ ﻋﻠﻰ ﺃ ‪‬‬


‫‪٤١١‬‬ ‫ﺡ ﺃﻭ ﱂ ﻳ‪‬ﻨﻔﺦ‪.‬‬ ‫ﻛﺎﻥ ﺣﻴﹰﺎ ﺃﻭ ﻣﻴﺘﺎﹰ‪ ،‬ﺗﺎ ‪‬ﻡ ﺍﳋِﻠﻘﺔ ﺃﻭ ﻧﺎِﻗﺼ‪‬ﻬﺎ‪ ،‬ﻧ‪ِ ‬ﻔ ‪‬ﺦ ﻓﻴﻪ ﺍﻟﺮﻭ ‪‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﻋﻠﻰ‬ ‫ﺼ ‪‬ﻦ ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻭﺩﻝ ﻗﻮﻟﹸﻪ‪﴿ :‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺾ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺩﺗ‪‬ﻬﺎ ﺃﻥ‬ ‫ﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻟﻚ ﻭﺇﻥ ﱂ ﺗ‪‬ﺤ ‪‬‬ ‫ﺾ ﺣﻴﻀﺘﻬﺎ‪ ،‬ﻓﺘﱪﺃ‬ ‫ﲢﻴﺾ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ‪ ،‬ﻓﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﱂ ﺗﻨﻘﺾ ﻋﺪ‪‬ﺎ ﺣﱴ ﲢﻴ ‪‬‬ ‫ﻣِﻦ ﻋِﺪ‪‬ﺎ‪ .‬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 :‬ﺇ‪‬ﺎ ﺍﳊﻴﺾ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺃﰉ‬ ‫ﻣﻮﺳﻰ‪ ،‬ﻭﻋ‪‬ﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻭﺃﰉ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﺑﻦ ﺟﺒﻞ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻋﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻛﻠﻬﻢ ﻛﻌﻠﻘﻤﺔ‪ ،‬ﻭﺍﻷﺳﻮﺩ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫ﻭﺷ‪‬ﺮﻳﺢ ﻭﻗﻮﻝ ﺍﻟﺸﻌﱮ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺳﻌﻴ ِﺪ ﺍﺑﻦ ﺟﺒﲑ‪،‬‬ ‫ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺈﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫ﻭﺃﰉ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻧﻪ ﺭﺟﻊ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﺍﺳﺘﻘ ‪‬ﺮ ﻣﺬﻫﺒ‪‬ﻪ‬ ‫ﺖ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﻣﺬﻫﺐ ﺳﻮﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﻋﻤﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺮﻭﺀ ﺍﳊﻴﺾ‪ ،‬ﲣﺘِﻠﻒ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﻋﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﺣ ‪‬ﻖ ‪‬ﺎ ﺣﱴ‬ ‫ﺺ ﻭﺣﺪ‪‬ﻩ 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 ﺃ‪‬ﺎ ﺍﳊﻴﺾ‪ ،‬ﻭﺻﺮﺡ ﺑﺎﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﰲ‬ ‫ﺐ ﺇﱃ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ‪ ،‬ﻗﺎﻝ‬ ‫ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻫﺎﱏﺀ‪ .‬ﻛﻨﺖ ﺃﻗﻮﻝ‪ :‬ﺇ‪‬ﺎ 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.‬‬ ‫ﻭﻳ‪‬ﺮﻭﻯ 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 ‫ﻋﺪ‪‬ﺎ‪ .‬ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻻ ﺗﻨﻘﻀﻰ ﺍﻟﻌﺪﺓ ﺣﱴ ﺗﻨﻘﻀﻰ ﺍﳊﻴﻀ ﹸﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬ ‫ﻭ ‪‬ﻫ ﹾﻞ ﻳ ِﻘﻒ‪ ‬ﺍﻧﻘﻀﺎﺀ ﻋﺪ‪‬ﺎ ﻋﻠﻰ ﺍﻏﺘﺴﺎﳍﺎ ﻣﻨﻬﺎ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﻻ ﺗﻨﻘﻀﻰ‬ ‫ﻋﺪ‪‬ﺎ ﺣﱴ ﺗﻐﺘﺴﻞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬ‪‬ﻮ ‪‬ﺭ ﻋﻦ ﺃﻛﺎﺑ ِﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻭﻋﻤﺮ‪،‬‬ ‫ﺴ ﹶﻞ ﻣِﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻋﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻪ ﺭﺟﻌﺘ‪‬ﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻐﺘ ِ‬ ‫ﻭﺭ‪‬ﻭﻯ 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 ﺍﳋﻴ‪‬ﺮ ﻓﺎﳋﻴ‪‬ﺮ‪ ،‬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 ﻋ‪‬ﺒﻴﺪﺓ 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 ﺣ‪‬ﻴﻀﺘﻬﺎ 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 ﻋ‪‬ﺒﺎﺩﺓ ﺍﺑﻦ‬ ‫ﺤﻞﱡ ﳍﺎ ﺍﻟﺼﻼﺓ)‪.(١‬‬ ‫ﳊ‪‬ﻴﻀ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭ‪‬ﺗ ِ‬ ‫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 ﻓﺮ‪‬ﻃﺖ ﰲ ﺍﻟﻐﺴﻞ ﻋﺸﺮﻳ ‪‬ﻦ ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃ‪‬ﺎ 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 :‬ﺃ‪‬ﺎ ﰲ ﻋﺪ‪‬ﺎ 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 :‬ﺇ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻮﺿﻌﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻫﻞ ﻳﺸﺘﺮﻁ ﻛﻮﻥ ﺍﻟﻄﻬﺮ‬ ‫ﻣﺴﺒﻮﻗﹰﺎ ﺑﺪﻡ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﻻ ﻳ‪‬ﺸﺘﺮﻁ ﺫﻟﻚ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﳍﻢ‪ ،‬ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ‬ ‫ﻭﺃﲪﺪ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﻳ‪‬ﺤﺘﺴﺐ‪ ،‬ﻷﻧﻪ ﻃﻬﺮ ﺑﻌﺪﻩ ﺣﻴﺾ ﻓﻜﺎﻥ ﻗﺮﺀﺍﹰ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻗﺒﻠﻪ ﺣﻴﺾ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﻻ ﻳ‪‬ﺤﺘﺴﺐ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻧﺺ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﳉﺪﻳﺪ‪ ،‬ﻷ‪‬ﺎ ﻻ ﺗ‪‬ﺴﻤﻰ 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 ﳝﻀ‪‬ﻰ‬ ‫ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺑﺄﻥ ﻛﺎﻧﺖ ﻋﺎﺩ‪‬ﺎ 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 ‫ﻓﺎﺋﺪ‪‬ﻤﺎ ﰲ ﺭﺟﻌﺘﻬﺎ ﰲ ﻭﻗﺘﻪ‪ ،‬ﻓﻬﺬﺍ ﺗﻘﺮﻳﺮ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﻗﺮﺍﺀ‪.‬‬ ‫ﻗﺎﻝ ﻣﻦ ﻧﺺ‪ :‬ﺇ‪‬ﺎ ﺍﳊﻴﺾ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻭﺟﻮﻩ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )‪ (١١٠٠٠‬ﻭﻋﻤﺮ ﺑﻦ ﺭﺍﺷﺪ ﺑﻦ ﺷﺠﺮﺓ ﺿﻌﻴﻒ‪.‬‬


‫‪٤١٤‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﺛﹶﻼﹶﺛ ﹶﺔ ﻗﹸﺮﻭ‪‬ﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﺇﻣﺎ ﺃﻥ‬ ‫ﺼ ‪‬ﻦ ﺑِﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻃﻬﺎﺭ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺍﳊﻴﺾ ﻓﻘﻂ‪ ،‬ﺃﻭ ﳎﻤﻮﻋ‪‬ﻬﻤﺎ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﳏﺎﻝ ﺇﲨﺎﻋﺎﹰ‪ ،‬ﺣﱴ ﻋﻨﺪ‬ ‫ﻣﻦ ﻳ‪‬ﺤ ِﻤﻞﹸ ﺍﻟﻠﻔﻆ ﺍﳌﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺗﻌﻴ‪‬ﻦ ﲪﻠﻪ ﻋﻠﻰ ﺃﺣﺪﳘﺎ‪ ،‬ﻓﺎﳊﻴﺾ ﺃﻭﱃ ﺑﻪ‬ ‫ﻟﻮﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ 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 ﺗ‪‬ﺠﻤﻊ 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 ،‬ﻭﺗ‪‬ﺤﻤﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻘﻞ ﰲ ﺍﻟﻠﻐﺔ ﻗﻂﱡ ﺃﻥ‬ ‫ﻭﺍﻟﺪﻋﺎﻭﻯ ﺍﳌﺬﻫﺒﻴﺔ ﻻ ﻳ‪‬ﻔ ‪‬‬ ‫ﺍﻟﻠﺤﻈﺔ ﻣﻦ ﺍﻟﻄﱡﻬﺮ ﺗ‪‬ﺴﻤﻰ 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 ﻳ‪‬ﻔﻴﺪ ﺛﺒﻮ ‪‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻘﺮﺀ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﲰﹰﺎ ‪‬ﻤﻮﻉ ﺍﻟﻄﻬﺮ‪ ،‬ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﲰﹰﺎ ‪‬ﻤﻮﻉ ﺍﳊﻴﻀﺔ‬ ‫ﺃﻭ ﻟﺒﻌﻀﻪ‪ ،‬ﺃﻭ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻟﻔﻈﻴ‪‬ﺎ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻣﻌﻨﻮﻳ‪‬ﺎ‪ ،‬ﻭﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ‬ ‫ﺑﺎﻃﻠ ﹲﺔ ﻓﺘﻌﻴ‪‬ﻦ 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 ‫ﺼﺪ‪‬ﻕ ﻋﻠﻰ ﺍﻟﻄﻬﺮ ﺍﻟﻮﺍﺣﺪ ﺃﻧﻪ ﻋِﺪﺓ ﺃﻗﺮﺍﺀ ﺣﻘﻴﻘﺔ‪ .‬ﻭﺍﻟﺜﺎﱏ‪:‬‬ ‫ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳ ‪‬‬ ‫ﺃﻥ ﻧﻈ ‪‬ﲑ ‪‬ﻩ ﻭﻫﻮ ﺍﳊﻴﺾ ﻻ ﻳ‪‬ﺴﻤﻰ ﺟﺰﺅﻩ ﻗﺮﺀﹰﺍ ﺍﺗﻔﺎﻗﺎﹰ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻘﺮﺀ ﳍﻤﺎ ﻟﻐﺔ ﻻ ﳜﺘِﻠﻒ‪،‬‬ ‫ﻭﻫﺬﺍ ﻻﺧﻔﺎﺀ ﺑﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﲣﺘﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﹸﻛﻠﱢﻪ ﻭﺟﺰ‪‬ﺋﻪ ﺍﺷﺘﺮﺍﻛﹰﺎ ﻟﻔﻈﻴ‪‬ﺎ‪،‬‬ ‫ﺏ ﻣﻦ‬ ‫ﻭﻳ‪‬ﺤﻤﻞ 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 ﻳ‪‬ﺠﻮ‪ ‬ﺯ ﲪﻞ ﺍﳌﺸﺘﺮﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‪ ،‬ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻳ‪‬ﺠﻮ‪‬ﺯ ﲪﻠﻪ‬


‫‪٤١٥‬‬ ‫ﻋ‪‬ﻠﻴﻬﻤﺎ‪ ،‬ﻓﺈﳕﺎ ﻳ‪‬ﺠﻮﺯﻭﻧﻪ ﺇﺫﺍ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩ‪‬ﻤﺎ ﻣﻌﹰﺎ‪ .‬ﻓﺈﺫﺍ ﱂ ﻳﺪﻝ ﺍﻟﺪﻟﻴﻞ ﻭﻗﻔﻮﻩ ﺣﱴ‬ ‫ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺃﺣﺪﳘﺎ‪ ،‬ﺃﻭ ﺇﺭﺍﺩ‪‬ﻤﺎ‪ ،‬ﻭﺣﻜﻰ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺍﻟﻘﺎﺿﻰ‬ ‫ﺃﰉ ﺑﻜﺮ‪ ،‬ﺃﻧﻪ ﺇﺫﺍ ﲡﺮ‪‬ﺩ 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 ﻳﺘﺒ‪‬ﻴ ‪‬ﻦ ﺃﻥ ﺃﺣﺪ‪‬ﳘﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ‬ ‫ﺗﺄﺧ ‪‬ﲑ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﳊﺎﺟﺔ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻗ ‪‬‬ ‫ﺑﻌﻴﻨﻪ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﻏ ‪‬ﲑ ﻣﺮﺍﺩﺓ‪ ،‬ﺇﺫ ﻟﻮ ﺃﺭﻳﺪﺕ ﻟﺒﻴ‪‬ﻨﺖ‪ ،‬ﻓﺘﻌﻴ‪‬ﻦ ﺍ‪‬ﺎﺯ‪ ،‬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 ﻳ‪‬ﺪﻋﻰ ﻓﻴﻪ‬ ‫ﺑﺎﻻﺳﺘﻐﺮﺍ ِ‬ ‫ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻓﻬﻮ ﻋﻨﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺘﻮﺍﻃﻰﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻓﻤﻨﺼﺒ‪‬ﻪ 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 ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻮ ﹶﻻﻩ‪ ‬ﹶﻓﻌ‪‬ﻠﻲ ‪‬ﻣ ‪‬ﻮ ﹶﻻﻩ‪ (١)#‬ﻭﻻ‬ ‫ﻳﻠﺰ ‪‬ﻡ ﻣِﻦ ﻫﺬﺍ ﺃﻥ ﻳ‪‬ﺤﻜﻰ ﻋﻨﻪ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﰲ ﺍﻷﲰﺎﺀ ﺍﻟﱴ ﻟﻴﺲ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻗﺪ ‪‬ﺭ ﻣﺸﺘﺮﻙ ﺃﻥ‬ ‫ﺗ‪‬ﺤ ‪‬ﻤ ﹶﻞ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ‪.‬‬ ‫ﰒ ﺍﻟﺬﻯ ﻳ‪‬ﺪﻝﱡ ﻋﻠﻰ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﰲ ﻣﻌﻨﻴﻴﻪ ﺇﳕﺎ ﻫﻮ ﳎﺎﺯ‪ ،‬ﺇﺫ ‪‬ﻭﺿ‪‬ﻌ ‪‬ﻪ ﻟِﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻆ ﺍﳌﻄﻠﻖ ﻻ ﳚﻮ ‪‬ﺯ ﲪﻠﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬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 ﻭﺣﺪ‪‬ﻩ‪،‬‬ ‫ﻭﻋﻠﻴﻬﻤﺎ ﻣﻌﹰﺎ ﻣﺴﺘﻠﺰﻡ ﻟﻠﺠﻤﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ‪ ،‬ﻓﻴﺴﺘﺤﻴ ﹸﻞ ﲪﻠﹸﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﲪﻠﹸﻪ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻣﻌﹰﺎ ﲪ ﹲﻞ ﻟﻪ ﻋﻠﻰ ﺑﻌﺾ ﻣﻔﻬﻮﻣﺎﺗﻪ‪ ،‬ﻓﺤﻤﻠﹸﻪ ﻋﻠﻰ ﲨﻴﻌﻬﺎ ﻳ‪‬ﺒ ِ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 ﻭﺣﺪ‪‬ﻫﺎ 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 ﺍ‪‬ﺎﺯ‪ ،‬ﻓﺘﻌﻴﲔ ﻣﻌﲎ ﻭﺍﺣﺪ‬ ‫ﺍﺛﻨﺎ ﻋﺸﺮ ﳏﻤ ﹰ‬ ‫ﳎﺎﺯﻯ ﺩﻭ ﹶﻥ ﺳﺎﺋﺮ ﺍ‪‬ﺎﺯﺍﺕ‪ ،‬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 ﺗ‪‬ﻔﺎﺭﻕ 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 ،‬ﻭ‪‬ﺬﺍ 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 ﻳ‪‬ﺤﻤﻞ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﻋﻠﻴﻬﻤﺎ ﺇﱃ ﺁﺧﺮﻩ ﻗﻠﻨﺎ‪ :‬ﻣﺜ ﹸﻞ ﻫﺬﺍ ﻻ‬ ‫ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻌﺮﻯ ﻋﻦ ﺩﻻﻟﺔ ﺗ‪‬ﺒﲔ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻛﻤﺎ ﰲ ﺍﻷﲰﺎﺀ ﺍ‪‬ﻤﻠﺔ‪ ،‬ﻭﺇﻥ ﺧﻔﻴﺖ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫ﺑﻌﺾ ﺍ‪‬ﺘﻬﺪﻳﻦ‪ ،‬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 ﺃﺣﺪ‪‬ﳘﺎ ﻻ ﻛﻼﳘﺎ‪ ،‬ﻓﺈﺭﺍﺩﺓ ﺍﳊﻴﺾ ﺃﻭﱃ ﻟﻮﺟﻮﻩ‪ .‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻣﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺀ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬﺮ ﻣﻨﻪ ﰲ ﺍﻟﻄﻬﺮ‪ ،‬ﻓﺈ‪‬ﻢ 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 ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﺃﻗﹾﺮﺍﺋِﻚ‪.(١)#‬‬ ‫ﺍﻟﻘﹶﺮﺀ ﺃﻳﻀﹰﺎ‪ :‬ﺍﻟﻄﻬﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺿﺪﺍﺩ‪.‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ‪ :‬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 ﻷﻭﻗﺎ‪‬ﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻗﺮﺃﺕ ﺍﳌﺮﺃﺓ ﺇﺫﺍ‬ ‫ﺧﺮﺟﺖ ﻣﻦ ﺣﻴﺾ ﺇﱃ ﻃﻬﺮ‪ ،‬ﻭﻣﻦ ﻃﻬﺮ ﺇﱃ ﺣﻴﺾ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ‪‬ﺑﺪ‪ ‬ﻣﻦ‬ ‫ﺕ ﺍﻟﻄﻬﺮ ﺗ‪‬ﺴﻤﻰ ﻗﺮﻭﺀﺍﹰ‪ ،‬ﻓﺈﳕﺎ ﻳﺮﻳﺪ‬ ‫ﻣﺴﻤﻰ ﺍﳊﻴﺾ ﰲ ﺣﻘﻴﻘﺘﻪ ﻳ‪‬ﻮﺿﺢ ﺃﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻭﻗﺎ ‪‬‬ ‫ﺃﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ﺍﻟﱴ ﳛﺘ ِﻮﺷ‪‬ﻬﺎ ﺍﻟﺪﻡ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺼﻐﲑﺓ ﻭﺍﻵﻳﺴﺔ ﻻ ﻳﻘﺎﻝ ﻟﺰﻣﻦ ﻃﻬﺮﳘﺎ ﺃﻗﺮﺍﺀ‪،‬‬ ‫ﻭﻻ ﻫ‪‬ﻤﺎ 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 ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻗﺮ‪‬ﺍِﺋ ِ‬ ‫ﺼﹶ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺃﻭﱃ‪ ،‬ﺑﻞ ﻣﺘﻌﲔ‪ ،‬ﻓﺈﻧﻪ ج ﻗﺎﻝ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ‪$ :‬ﺩ‪‬ﻋﻰ ﺍﻟ ‪‬‬ ‫ج ﺍﳌﻌ‪‬ﺒ ‪‬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 ﺍﳌﱪ‪‬ﺩ 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 ﹾﻜ‪‬ﺘ ‪‬ﻤ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ‪‬ﺭﺣ‪‬ﺎ ِ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 ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﺍﳊﻤﻞ‪ ،‬ﻭﺑﻌﻀﻬﻢ‪ :‬ﺍﳊﻴﺾ‪ ،‬ﻭﱂ‬ ‫ﲎ ﲜﻤﻊ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻛﺎﺑﻦ‬ ‫ﻳﻘﻞ ﺃﺣﺪ ﻗﻂﱡ‪ :‬ﺇﻧﻪ ﺍﻟﻄﻬﺮ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻨﻘﻠﻪ ﻣﻦ ﻋ‪ ‬‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ 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 ‪‬ﺭ‪‬ﺗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬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:‬‬ ‫ﻀﺘ‪‬ﺎ ِﻥ‪ ،#‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻯ‬ ‫ﻼﻕ‪ ‬ﺍ َﻷ ‪‬ﻣ ِﺔ ‪‬ﺗﻄﹾﻠﻴ ﹶﻘﺘ‪‬ﺎﻥِ‪ ،‬ﻭ ِﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫‪ $‬ﹶﻃ ﹶ‬ ‫ﻭﻗﺎﻝ‪ :‬ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇ ﹼﻻ ﻣﻦ ﺣﺪﻳﺚ ﻣﻈﺎﻫﺮ ﺍﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻣﻈﺎﻫﺮ ﻻ ﻳ‪‬ﻌﺮﻑ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ‬ ‫ﻕ ﺍﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ِﺛﻨ‪‬ﺘﺎﻥ‪ ،#‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ‬ ‫ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰱ ﻟﻔﻆ ﻟﻠﺪﺍﺭﻗﻄﲎ ﻓﻴﻪ‪$ :‬ﻃﻼ ‪‬‬ ‫ﻼﻕ‪‬‬ ‫ﺣﺪﻳﺚ ﻋ‪‬ﻄﻴﺔ ﺍﻟ ‪‬ﻌﻮ‪‬ﰱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ‪ $‬ﹶﻃ ﹶ‬ ‫ﻀﺘ‪‬ﺎ ِﻥ‪ .#‬ﺃﻳﻀﹰﺎ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ‪،‬‬ ‫ﺍ َﻷ ‪‬ﻣ ِﺔ ﺍﹾﺛ‪‬ﻨﺘ‪‬ﺎﻥِ‪ ،‬ﻭ ِﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺃﻣﺮﺕ ﺑﺮﻳﺮﺓ ﺃﻥ ﺗﻌﺘ ‪‬ﺪ ﺛﻼﺙ ﺣﻴﺾ‪.‬ﻭﰱ ‪$‬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 ‪‬ﻌﻮ‪‬ﺫ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ﺍﻣﺮﺃﺓ ﺛﺎﺑ ِ‬ ‫ﺑﺮﻭﺍﻳﺘﻪ ﺩﻭﻥ ﺭﺃﻳﻪ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﻔﻰ ﺣﺪﻳﺚ ﺍﻟ ‪‬ﺮ‪‬ﺑ‪‬ﻴ ِﻊ ِﺑ‪‬ﻨ ِ‬ ‫ﻗﻴﺲ ﺍﺑﻦ ﴰﱠﺎﺱ ﳌﺎ ﺍﺧﺘﻠﻌﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻥ ﺗﺘﺮﺑ‪‬ﺺ ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺗﻠﺤﻖ ﺑﺄﻫﻠﻬﺎ‪ ،‬ﺭﻭﺍﻩ‬


‫‪٤١٩‬‬ ‫ﺍﻟﻨﺴﺎﺋﻰ‪.‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺛﹶﺎﺑﺖ ﺍﺑﻦ ﹶﻗﻴ‪‬ﺲ‬ ‫ﱮ ج ﺃﻥ ﺗﻌﺘ ‪‬ﺪ ‪‬ﲝﻴ‪‬ﻀ ٍﺔ‪.‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ‪ ،‬ﻓﺄﻣﺮﻫﺎ ﺍﻟﻨ ‪‬‬ ‫ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬ﻌ ‪‬‬ ‫ﺖ ﻣﻌﻮﺫ ﺍﺧﺘﻠﻌ‪‬ﺖ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺄﻣﺮﻫﺎ‬ ‫ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺃﻥ ﺍﻟ ‪‬ﺮ‪‬ﺑ‪‬ﻴ ‪‬ﻊ ﺑﻨ ‪‬‬ ‫ﱮ ج ﺃﻭ ﺃ ِﻣ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﺕ ﺃﻥ‬ ‫ﺕ ﺃﻥ ﺗ‪‬ﻌ‪‬ﺘ ‪‬ﺪ ﲝﻴﻀﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺍﻟ ‪‬ﺮ‪‬ﺑ‪‬ﻴ ِﻊ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﺃ‪‬ﺎ 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 ‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﺤﻴ ‪‬‬ ‫ﻀ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ﹶﻏ‪‬ﻴﺮ‪ ‬ﺫﹶﺍ ِ‬ ‫ﻗﺎﻝ ﰲ ﺳﺒﺎﻳﺎ ﺃﻭﻃﺎﺱ‪ $ :‬ﹶﻻ ‪‬ﺗﻮ‪‬ﻃﹸﺄ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻀ ﹰﺔ‪ #‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫‪‬ﺣ‪‬ﻴ ‪‬‬ ‫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 ﻇﻨ‪‬ﻮﺍ‪ ،‬ﺑﻞ ﺟﺎﺋﺰ ﳍﺎ ﻋﻨﺪﻧﺎ ﺃﻥ ﺗﻨ ِﻜ ‪‬ﺢ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﳊﻴﻀﺔ‪ ،‬ﻭﺍﺳﺘﻴﻘﻨﺖ ﺃﻥ ﺩﻣ‪‬ﻬﺎ ﺩ ‪‬ﻡ‬ ‫ﺣﻴﺾ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻟﻴﺤﲕ ﺑﻦ ﺃﻛﺜﻢ ﺣﲔ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﰲ ﻣﻨﺎﻇﺮﺗﻪ‬ ‫ﺇﻳﺎﻩ‪.‬‬ ‫ﺴ‪‬ﺘﺒ‪‬ﺮﺃ‬ ‫ﻀ ‪‬ﻊ ﻭ‪‬ﻻ ﺣ‪‬ﺎِﺋ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﻳﺮﺩ‪‬ﻩ ﻗﻮﻟﹸﻪ ج‪ $ :‬ﹶﻻ ﺗ‪‬ﻮ ﹶﻃﺄﹸ ﺍﳊﹶﺎ ِﻣﻞﹸ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻀ ٍﺔ‪.#‬‬ ‫ﺤ‪‬ﻴ ‪‬‬ ‫ِ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 ﻳ‪‬ﺼﺒﻬﺎ ﻓﻴﻪ‪ ،‬ﻓﺈﳕﺎ ﻳﻌﻠﻢ ﻫﻨﺎ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ ﺑﺎﳊﻴﺾ ﺍﳌﻮﺟﻮﺩ‬ ‫ﻗﺒ ﹶﻞ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﻌِﺪﺓ ﻻ ﺗﻜﻮ ﹸﻥ ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻷ‪‬ﺎ ﺣ‪‬ﻜﻤﻪ‪ ،‬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 ،‬ﻳ‪‬ﻮﺿﺤﻪ 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 ﻳ‪‬ﻮﺟﺐ 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 ،‬ﻓﺎﺧﺘﺼ‪‬ﺖ ﺑﺄﺯﻣﺎﻥ ﺣﻘﻪ‪ ،‬ﻭﻫﻰ ﺃﺯﻣﺎﻥ ﺍﻟﻄﻬﺮ‪ ،‬ﻭﺑﺄ‪‬ﺎ ﺗﺘﻜﺮﺭ‪ ،‬ﻓﺘ‪‬ﻌﻠﻢ‬ ‫ﻣﻌﻬﺎ ﺍﻟﱪﺍﺀﺓ ﺑﺘﻮﺳﻂ ﺍﳊﻴﺾ ﲞﻼﻑ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺘﻜﺮﺭ‪ ،‬ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣﻨﻪ ﳎﺮﺩ ﺍﻟﱪﺍﺀﺓ‪،‬‬ ‫ﻓﺎﻛﺘﻔﻰ ﻓﻴﻪ ﲝﻴﻀﺔ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ‪ :‬ﺗ‪‬ﺴﺘﱪﺃ ﺑﻄﻬﺮ ﻃﺮﺩﹰﺍ ﻷﺻﻠﻪ ﰲ ﺍﻟﻌِﺪﺩ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺖ ﺑﻪ‪ ،‬ﻓﻼ ﺑ‪‬ﺪ ﻣﻦ‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫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 ،‬ﻓﺈ‪‬ﺎ ﻻ ﺗ‪‬ﺤﺴﺐ ﺑﻘﻴﺔ‬ ‫ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻻﻋﺘﺪﺍ ‪‬ﺩ ﰲ ﺣﻘﻬﺎ ﺑﺎﳊﻴﺾ ﺍﻟﺬﻯ ﻫﻮ ﺃﺣﻮ ﹸ‬ ‫ﺍﳊﻴﻀﺔ ﻗﺮﺀﺍﹰ‪ ،‬ﻭﺗ‪‬ﺤﺘﺴﺐ 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 ﲢﺼ‪‬ﻞ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻤﻴ‪‬ﺰﺓ‬ ‫ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﻄﻬ ‪‬ﺮ ﻫﻮ ﺍﻷﻣﺮ ﺍﻷﺻﻠﻰ‪ ،‬ﻭﳍﺬﺍ ﻣﱴ ﻛﺎﻥ ﻣﺴﺘﻤﺮﹰﺍ ﻣﺴﺘﺼﺤﺒﹰﺎ ﱂ ﻳﻜﻦ ﻟﻪ‬ ‫ﺣﻜﻢ ﻳ‪‬ﻔﺮﺩ ﺑﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻣﺮ ﺍﳌﺘﻤﻴﺰ ﻫﻮ ﺍﳊﻴﺾ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺣﺎﺿﺖ ﺗﻐﻴ‪‬ﺮﺕ‬ ‫ﺃﺣﻜﺎﻣ‪‬ﻬﺎ 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 ﺃﺣﻜﺎﻣ‪‬ﻬﺎ ﺑﺘﺠﺪﺩ ﺍﻟﻄﻬﺮ‪ ،‬ﻟﻜﻦ ﻟﺰﻭﺍﻝ ﺍﳌﻐﲑ‬ ‫ﺍﻟﺬﻯ ﻫﻮ ﺍﳊﻴﺾ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻌﻮﺩ ﺑﻌﺪ ﺍﻟﻄﻬﺮ ﺇﱃ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﳊﻴﺾ ﻣﻦ ﻏﲑ ﺃﻥ ﻳ‪‬ﺠﺪﺩ‬


‫‪٤٢١‬‬ ‫ﳍﺎ ﺍﻟﻄﻬﺮ ﺣﻜﻤﺎﹰ‪ ،‬ﻭﺍﻟﻘﺮﺀ ﺃﻣﺮ ﻳ‪‬ﻐﲑ 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 ﺃ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺃﺩﻟﺘﻜﻢ‪.‬‬ ‫ﻦ﴾‬ ‫ﱮ ﺇﺫﺍ ﹶﻃﻠﱠﻘﺘﻢ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﻟ ِﻌﺪ‪ ‬‬ ‫ﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‪ :‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫]ﺍﻟﻄﻼﻕ‪ ،[١ :‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻼﻡ ﻫﻰ ﻻﻡ ﺍﻟﻮﻗﺖ‪ ،‬ﺃﻯ‪ :‬ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻭﻗﺖ‬ ‫ﻂ ِﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٤٧ :‬ﺃﻯ‪:‬‬ ‫ﺴﹶ‬ ‫ﻀﻊ‪ ‬ﺍﳌﻮ‪‬ﺍﺯِﻳ ‪‬ﻦ ﺍﻟ ِﻘ ‪‬‬ ‫ﻋﺪ‪‬ﻦ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻧ ‪‬‬ ‫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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪:‬‬ ‫ﺃﻧﻪ ﳌﺎ ﻃﻠﹼﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻰ ﺣﺎﺋﺾ‪ ،‬ﺃﻣﺮﻩ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﺃﻥ ﻳ‪‬ﺮﺍ ِﺟﻌ‪‬ﻬﺎ‪ ،‬ﰒ ﻳ‪‬ﻄﱢﻠﻘﹶﻬﺎ‪ ،‬ﻭﻫﻰ ﻃﺎﻫﺮ‪ ،‬ﻗﺒﻞ‬ ‫)‪(١‬‬ ‫ﻚ ﺍﻟ ِﻌﺪ‪ ‬ﹸﺓ ﺍﻟﱠﱴ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ﺗ‪ ‬ﹶﻄﻠﱠ ‪‬ﻖ ﳍﹶﺎ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ‪ #‬ﻓﺒﻴ‪‬ﻦ ﺍﻟﻨﱮ ج ﺃﻥ‬ ‫ﺃﻥ ﳝﺴ‪‬ﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ‪$ :‬ﹶﻓِﺘ ﹾﻠ ‪‬‬ ‫ﺍﻟﻌِﺪﺓ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗ‪‬ﻄﻠﻖ 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 ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ﺼ ‪‬ﻦ ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿:‬ﻭ‪‬ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫‪ ،[٢٢٨‬ﻓﺎﻷﻗﺮﺍﺀ ﻋﻨﺪﻧﺎ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺃ‪‬ﺎ 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 ﹾﻘﺘ‪‬ﻢ‪‬‬ ‫ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َ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 ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄ ‪‬ﻬﺮ‪ ،‬ﰒ ‪‬ﺗﺤِﻴﺾ‪ ،‬ﰒ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ $ :‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠﻴ‪‬ﺮﺍ ِﺟ ‪‬ﻌﻬ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ِ ‬ﻟ‪‬ﻴ ‪‬ﻤ ِ‬ ‫ﻚ ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﻭﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﻃﻠﱠ ‪‬ﻖ ﹶﻗ‪‬ﺒ 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 ﺷ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﺗ‪‬ﻄﱠﻠ ‪‬ﻖ ﳍﹶﺎ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ‪.(١)#‬‬ ‫ﺃﺧﱪﻧﺎ ﻣﺴﻠﻢ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟ‪‬ﺮﻳﺞ‪ ،‬ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﻚ‪ ،#‬ﻭﺗﻼ‬ ‫ﺴ ‪‬‬ ‫ﺕ ﹶﻓ ﹾﻠ‪‬ﻴ ﹶﻄﱢﻠ ‪‬ﻖ ﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻤ ِ‬ ‫ﱮ ج‪$ :‬ﺇﺫﹶﺍ ﻃﻬ‪‬ﺮ ‪‬‬ ‫ﻕ ﺍﻣﺮﺃﺗﻪ ﺣﺎﺋﻀﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻳﺬﻛﺮ ﻃﻼ ‪‬‬ ‫)‪(٢‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﱮ ج‪﴿ :‬ﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺴﺎ َ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 ﻳ‪‬ﻄﻠﻘﻬﺎ ﻃﺎﻫﺮﺍﹰ‪ ،‬ﻷ‪‬ﺎ‬ ‫ﺣﻴﻨﺌﺬ ﺗﺴﺘﻘِﺒﻞﹸ ﻋِﺪ‪‬ﺎ‪ ،‬ﻭﻟﻮ ﹸﻃﻠﱢﻘﺖ ﺣﺎﺋﻀﺎﹰ‪ ،‬ﱂ ﺗﻜﻦ ﻣﺴﺘﻘﺒﻠﺔ ﻋﺪ‪‬ﺎ ﺇﻻ ﺑﻌﺪ ﺍﳊﻴﺾ‪.‬‬ ‫ﺾ ﺩﻣﹰﺎ ﻳ‪‬ﺮﺧﻴﻪ‬ ‫ﺿ ‪‬ﻊ ﳌﻌﲎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳊﻴ ‪‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺍﻟﻠﺴﺎﻥ؟ ﻗﻴﻞ‪ :‬ﺍﻟﻘﺮﺀ‪ :‬ﺍﺳﻢ ﻭ‪ِ ‬‬ ‫ﺍﻟﺮﺣﻢ ﻓﻴﺨﺮ‪‬ﺝ‪ ،‬ﻭﺍﻟﻄﻬﺮ ﺩﻣﹰﺎ ﳛﺘﺒﺲ‪ ،‬ﻓﻼ ﳜﺮﺝ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﻥ‬ ‫ﺍﻟﻘﺮﺀ‪ :‬ﺍﳊﺒﺲ‪ .‬ﺗﻘﻮ ﹸﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﻳ‪‬ﻘﺮﻱ 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 :‬ﺗ‪‬ﻘﺮﻯ ﰲ ﺻﺤﺎﻓﻬﺎ‪ ،‬ﺃﻯ‪:‬‬ ‫ﺗ‪‬ﺤﺒﺲ 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 ،‬ﺃ‪‬ﺎ 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 ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ ‪ ،[٢٢٨‬ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ‬ ‫ﺫﻟﻚ ﻧﺎﺱ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪﴿ :‬ﹶﺛ ﹶ‬ ‫)‪(٣‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﺻﺪﻗﺘ‪‬ﻢ‪ ،‬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 :‬ﻳ‪‬ﺮﻳﺪ ﺍﻟﺬﻯ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪:‬‬ ‫ﺖ‬ ‫ﻭﺃﺧﱪﻧﺎ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﻤﺮﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ)‪ :(١‬ﺇﺫﺍ ﻃﻌ‪‬ﻨ ِ‬ ‫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 ﺍﻣﺮﺃﺗ‪‬ﻪ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻃﻠﻘﻬﺎ‪ ،‬ﻓﻜﺘﺐ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻳﺴﺄﻟﹸﻪ ﻋﻦ ﺫﻟﻚ؟ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺯﻳﺪ‪ :‬ﺇ‪‬ﺎ 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 ﻋ‪‬ﺮﻭﺑﺔ‪ ،‬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 ‫ﺍﻣﺮﺃﺗ‪‬ﻪ 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)‪ ،(٥‬ﺃ‪‬ﻢ 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 ﺑ‪‬ﻌﺪ 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 ﻳ‪‬ﺮﺍﺩ ﺑﺎﻷﻗﺮﺍﺀ ﰲ ﺍﻵﻳﺔ ﺍﻷﻃﻬﺎﺭ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺍﳊﻴﺾ ﻓﻘﻂ‪ ،‬ﺃﻭ‬ ‫ﳎﻤﻮﻋ‪‬ﻬﻤﺎ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬ ‫ﻓﺠﻮﺍﺑ‪‬ﻪ 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 ﺗ‪‬ﻮﻗِﻊ ﺍﺳﻢ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﺛﻨﲔ‪ ،‬ﻭﺑﻌ ‪‬‬ ‫ﺕ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٧ :‬ﻓﺈ‪‬ﺎ ﺷﻮﺍﻝ‪ ،‬ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﻋﺸﺮ ﻣﻦ ﺫﻯ‬ ‫ﳊ ‪‬ﺞ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﻣ ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎ ‪‬‬ ‫﴿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 ،‬ﻓﻤﻘﺎﺑ‪‬ﻞ ﺑﻘﻮ ِﻝ‬ ‫ﻣﻨﺎﺯﻋﻴﻜﻢ‪.‬‬ ‫ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳ‪‬ﺼﺪﺭﻭﻥ ﻛﺘﺒﻬﻢ ﺑﺄﻥ ﺍﻟﻘﺮﺀ ﻫﻮ ﺍﳊﻴﺾ‪ ،‬ﻓﻴﺬﻛﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ‬ ‫ﻟﻠﻔﻆ‪ ،‬ﰒ ﻳ‪‬ﺮﺩﻓﻮﻧﻪ ﺑﻘﻮﳍﻢ‪ :‬ﺑﻘﻴﻞ‪ ،‬ﺃﻭ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺍﻟﻄﻬﺮ‪.‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﳛﻜﻮﻥ ﺃﻥ ﻟﻪ ﻣﺴﻤﻴﲔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻳ‪‬ﺼﺮﺣﻮﻥ ﺑﺄﻧﻪ ﻳ‪‬ﻘﺎﻝ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻠﻪ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﻜﻰ ﺇﻃﻼﻗﻪ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻏﲑ‬ ‫ﺗﺮﺟﻴﺢ‪ ،‬ﻓﺎﳉﻮﻫﺮﻯ‪ :‬ﺭﺟ‪‬ﺢ 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 ﻳ‪‬ﺮﻳﺪ ﺃﻭﻗﺎﺕ ﺍﻟﻄﻬﺮ ﺍﻟﱴ ﳛﺘﻮﺷ‪‬ﻬﺎ 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 ،‬ﻓﺈ‪‬ﺎ 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 ﻳ‪‬ﺴﻤﻰ 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 ﻳ‪‬ﻘﺎﻝ ﻋﻠﻰ ﺍﻹﻧﺎﺀ ﺇﻻ ﺑﺸﺮﻁ ﻛﻮﻥ ﺍﻟﺸﺮﺍﺏ ﻓﻴﻪ‬ ‫ﻭﺇﻻ ﻓﻬﻮ ﺯ‪‬ﺟﺎﺟﺔ ﺃﻭ ﻗﺪﺡ‪ ،‬ﻭﺍﳌﺎﺋﺪﺓ ﺍﻟﱴ ﻻ ﺗ‪‬ﻘﺎﻝ ﻟﻠﺨِﻮﺍﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻃﻌﺎﻡ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﻬﻮ ﺧِﻮﺍﻥ‪ ،‬ﻭﺍﻟﻜﻮﺯ ﺍﻟﺬﻯ ﻻ ﻳﻘﺎﻝ ﳌﺴﻤﺎﻩ‪ :‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻛﹸﻮﺏ‪،‬‬ ‫ﻭﺍﻟﻘﻠﻢ ﺍﻟﺬﻯ ﻳ‪‬ﺸﺘﺮﻁ ﰲ ﺻﺤﺔ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﻟﻘﺼﺒﺔ ﻛﻮ‪‬ﺎ 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 .‬ﻭﺍﻟﺮ‪‬ﻳﻄﺔ ﺷﺮﻁ‬ ‫ﺤﺔﹲ‪ ،‬ﻭﺍﻟﻔﺮﻭ ﺷﺮ ﹸ‬ ‫ﹶﻓ‪‬ﺘ ‪‬‬ ‫ﺇﻃﻼﻗﻬﺎ ﻋﻠﻰ ﻣﺴﻤﺎﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗِﻄﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣ‪‬ﻠﻔﻘﺔ ﻣﻦ ﻗﻄﻌﺘﲔ‪ ،‬ﻓﻬﻰ‬ ‫ﻣ‪‬ﻼﺀﺓ‪ ،‬ﻭﺍﳊﹸﻠﺔ ﺷﺮﻁ ﺇﻃﻼﻗﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺛﻮﺑﲔ‪ ،‬ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﺛﻮﺏ‪ ،‬ﻭﺍﻷﺭﻳﻜﺔ ﻻ‬ ‫ﺠﻠﹶﺔ‪ ،‬ﻭﻫﻰ ﺍﻟﱴ ﺗ‪‬ﺴﻤﻰ ﺑﺸﺨﺎﻧﺔ ﻭﺧﺮﻛﺎﻩ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ‬ ‫ﺗﻘﺎﻝ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ‪‬ﺣ ‪‬‬ ‫ﺳﺮﻳﺮ‪ ،‬ﻭﺍﻟﻠﱠﻄﻴﻤﺔ ﻻ ﺗ‪‬ﻘﺎﻝ ﻟﻠﺠِﻤﺎﻝ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻃﻴﺐ‪ ،‬ﻭﺇﻻ ﻓﻬﻰ ِﻋ‪‬ﻴﺮ‪ ،‬ﻭﺍﻟ‪‬ﻨﻔﹶﻖ 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‬‬ ‫ﳋﺪ‪‬ﺭ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﳌﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺇﻻ ﻓﻬﻮ ِﺳﺘ‪‬ﺮ‪ .‬ﻭﺍ ِﳌ ‪‬‬ ‫ﻓﻬﻮ ﺻﻮﻑ‪ ،‬ﻭﺍ ِ‬ ‫ﺤﻨ‪‬ﻴ ِ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 ﹶﺛﺮ‪‬ﻯ 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 ‪‬‬ ‫ﹶﻓﺮ‪‬ﺍﺡ ﺇﻻ ﺇﺫﺍ ﻫ‪‬ﻴﺌﺖ ﻟﻠﺰﺭﺍﻋﺔ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﳍﺮﻭﺏ ﺍﻟﻌﺒﺪ‪ :‬ﺇﺑﺎﻕ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﺮﻭ‪‬ﺑﻪ ﻣِﻦ ﻏﲑ‬ ‫ﺧﻮﻑ ﻭﻻ ﺟ‪‬ﻮﻉ ﻭﻻ ﺟ‪‬ﻬﺪ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻫﺮﻭﺏ‪ ،‬ﻭﺍﻟﺮﻳﻖ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺭ‪‬ﺿﺎﺏ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﰲ ﺍﻟﻔﻢ‪ ،‬ﻓﺈﺫﺍ ﻓﺎﺭﻗﻪ ﻓﻬﻮ ﺑ‪‬ﺼﺎﻕ ﻭﺑ‪‬ﺴﺎﻕ ﻭﺍﻟﺸﺠﺎ ‪‬‬ ‫ﻉ ﻻ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻛﹶﻤﻰ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺷﺎﻛﻰ‬ ‫ﻼ ﻗﻮﻻﻥ ﺃﺣﺪﳘﺎ‪ :‬ﻷﻧﻪ ﺗ‪‬ﺒ ِﻄﻞﹸ ﺷﺠﺎﻋﺘﻪ ﻗِﺮﻧﻪ‬ ‫ﺍﻟﺴﻼﺡ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﺑﻄﻞ ﻭﰱ ﺗﺴﻤﻴﺘﻪ ﺑﻄ ﹰ‬


‫‪٤٢٧‬‬ ‫ﻭﺿﺮﺑﻪ ﻭﻃﻌﻨﻪ ﻭﺍﻟﺜﺎﱏ‪ :‬ﻷﻧﻪ ‪‬ﺗ‪‬ﺒﻄﹸﻞﹸ ﺷﺠﺎﻋ ﹸﺔ ﺍﻟﺸﺠﻌﺎﻥ ﻋﻨﺪﻩ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻮ ﹶﻓ ‪‬ﻌ ﹶﻞ ﲟﻌﲎ‬ ‫ﺱ ﺍﻟﻠﻐﺔ‪ .‬ﻭﺍﻟﺒﻌﲑ ﻻ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺭﺍﻭﻳﺔ ﺇﻻ‬ ‫ﻓﺎﻋﻞ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﱏ‪ ،‬ﹶﻓﻌ‪‬ﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ‪ ،‬ﻭﻫﻮ ﻗﻴﺎ ‪‬‬ ‫ﺑﺸﺮﻁ ﲪﻠﻪ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻄﺒﻖ ﻻ ﻳ‪‬ﺴﻤﻰ ِﻣ ‪‬ﻬﺪ‪‬ﻯ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻫﺪﻳﺔ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻻ ﺗ‪‬ﺴﻤﻰ‬ ‫ﻁ ﻛﻮ‪‬ﺎ ﰲ ﺍﳍﻮﺩﺝ‪ ،‬ﻫﺬﺍ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﺗ‪‬ﺴﻤﻰ ﺍﳌﺮﺃﺓ ﻇﻌﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﱂ‬ ‫ﻇﹶﻌﻴﻨﺔ ﺇﻻ ﺑﺸﺮ ِ‬ ‫)‪(١‬‬ ‫ﺠﺮِﻳ ‪‬ﻦ‪ #‬ﻭﺍﻟﺪﻟﻮ ﻻ ﻳ‪‬ﻘﺎﻝ ﻟﻪ‪ :‬ﺳﺠ‪‬ﻞ‬ ‫ﺕ ﹸﻇ ‪‬ﻌ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺗﻜﻦ ﰲ ﻫﻮﺩﺝ‪ ،‬ﻭﻣﻨﻪ ﰲ ﺍﳊﺪﻳﺚ‪$ :‬ﻓﹶﻤ ‪‬ﺮ ‪‬‬ ‫ﺇﻻ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﻣﺎﺀ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺎﻝ ﳍﺎ‪ :‬ﺫﹶﻧﻮﺏ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﻣﺘﻸﺕ ﺑﻪ‪ ،‬ﻭﺍﻟﺴﺮﻳ ‪‬ﺮ ﻻ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻧﻌﺶ‪،‬‬ ‫ﻂﻻ‬ ‫ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻴ‪‬ﺖ‪ ،‬ﻭﺍﻟﻌﻈ ‪‬ﻢ ﻻ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻋﺮ‪‬ﻕ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﳊﻢ‪ ،‬ﻭﺍﳋﻴ ﹸ‬ ‫ﻳ‪‬ﺴﻤﻰ ﺳِﻤﻄﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ‪‬ﺧﺮ‪‬ﺯ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻠ ‪‬‬ ‫ﺤ‪‬ﺒ ِﻞ‪ :‬ﹶﻗﺮ‪‬ﻥ 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 ‪‬ﺭﺿ‪‬ﻔﹰﺎ ﺇﻻ ﺇﺫﺍ‬ ‫ﺏ‬ ‫ﺲ ﻻ ﻳ‪‬ﻘﺎﻝ ﳍﺎ‪ :‬ﻏﺰﺍﻟﺔ ﺇﻻ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﺜﻮ ‪‬‬ ‫ﺖ ﺑﺎﻟﺸﻤﺲ ﺃﻭ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﺸﻤ ‪‬‬ ‫ﺣ‪ِ ‬ﻤ‪‬ﻴ ‪‬‬ ‫ﻻ ﻳ‪‬ﺴﻤﻰ ِﻣ ﹾﻄﺮ‪‬ﻓﺎﹰ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻃﺮﻓﻴﻪ ‪‬ﻋﹶﻠﻤ‪‬ﺎﻥ‪ ،‬ﻭﺍ‪‬ﻠﺲ ﻻ ‪‬ﻳﻘِﺎﻝ ﻟﻪ‪ :‬ﺍﻟﻨﺎﺩﻯ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺃﻫﻠﹸﻪ ﻓﻴﻪ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻻ ﻳ‪‬ﻘﺎﻝ ﳍﺎ‪ :‬ﻋﺎﺗِﻖ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺑﻴﺖ ﺃﺑﻮﻳﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﻤﻰ ﺍﳌﺎﺀ ﺍﹾﻟﻤِﻠ ‪‬ﺢ‬ ‫ﺃﺟ‪‬ﺠﺎﹰ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﻣﻠﻮﺣﺘﻪ ‪‬ﻣ ‪‬ﺮﺍﹰ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺎﻝ ﻟﻠﺴﲑ‪ :‬ﺇﻫﻄﺎﻉ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺧﻮﻑ‪،‬‬ ‫ﺤﺠ‪‬ﻞ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺎﺽ ﰲ ﻗﻮﺍﺋﻤﻬﺎ ﹸﻛﻠﱢﻬﺎ‪ ،‬ﺃﻭ ﺃﻛﺜﺮِﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺏ‬ ‫ﻭﻻ ﻳ‪‬ﻘﺎﻝ ﻟﻠﻔﺮﺱ‪ :‬ﻣ ‪‬‬ ‫ﻃﻮﻳﻞ ﻟﻮ ﺗﻘﺼﻴﻨﺎﻩ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳ‪‬ﻘﺎﻝ ﻟﻠﻄﻬﺮ‪ :‬ﻗﺮﺀ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻠﹶﻪ ﺩﻡ‪ ،‬ﻭﺑ‪‬ﻌﺪ‪‬ﻩ 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 ﻋ‪‬ﻠﻴﺔ‪ ،‬ﺃﻥ ﺍﻷﻗﺮﺍﺀ‪ :‬ﺍﳊﻴﺾ‪ ،‬ﻭﺍﺣﺘﺞ ﲝﺪﻳﺚ‬ ‫ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﺳ‪‬ﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻉ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻗﺮ‪‬ﺍﺋِﻬﺎ‪ #‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﻭﻣﺎ‬ ‫ج ﻗﺎﻝ ﰲ ﺍﻣﺮﺃﺓ ﺍﺳﺘ‪‬ﺤﻴﻀﺖ‪$ :‬ﺗﺪ ‪‬‬ ‫ﺣﺪ‪‬ﺙ ‪‬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$ :‬ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻗﺮ‪‬ﺍِﺋﻬ‪‬ﺎ‪،#‬‬ ‫ﺖ ‪‬ﺗﺤِﻴ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﺍﻟﱠﻠﻴ‪‬ﺎﱃ ﻭﺍﻷﻳ‪‬ﺎﻡ ﺍﻟﱠﱴ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺼﹶ‬ ‫‪$‬ﺗ ‪‬ﺪﻉ‪ ‬ﺍﻟ ‪‬‬ ‫ﺍﻟﺸﻚ ﻣﻦ ﺃﻳﻮﺏ ﻻ ﻳﺪﺭﻯ‪ .‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‪ ،‬ﻓﺠﻌﻠﻪ ﻫﻮ ﺣﺪﻳﺜﹰﺎ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﻣﺎ ﻳﺮﻳﺪ‪،‬‬ ‫ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺼﺪﻕ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‬ ‫ﻀ ‪‬ﻬﻦ‪ِ ‬ﻣ ‪‬ﻦ‬ ‫ﺖ ‪‬ﺗﺤِﻴ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ‪ِ$ :‬ﻟ‪‬ﺘ‪‬ﻨ ﹸﻈ ‪‬ﺮ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﺍﻟﻠﱠﻴﺎﻟِﻰ ﻭﺍﻷﻳ‪‬ﺎ ِﻡ ﺍﱠﻟﱴ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺴ ﹾﻞ ‪‬ﻭﻟﹸﺘ ‪‬‬ ‫ﻼﺓﹶ‪ ،‬ﹸﺛﻢ‪ِ ‬ﻟ‪‬ﺘ ‪‬ﻐ‪‬ﺘ ِ‬ ‫ﺼﹶ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﺸ ‪‬ﻬ ِﺮ ﹶﻗ‪‬ﺒ ﹶﻞ ﺃ ﹾﻥ ‪‬ﻳﺼِﻴﺒ‪‬ﻬﺎ ﺍﱠﻟﺬِﻯ ﹶﺃﺻ‪‬ﺎﺑ‪‬ﻬﺎ‪ ،‬ﹸﺛﻢ‪ِ ‬ﻟ‪‬ﺘ ‪‬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 ﹾﻜ‪‬ﺘ ‪‬ﻤ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﰲ‬ ‫ﻛﻼﻣﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺐ ﺃﻥ ﺍﳊﻴﺾ‬ ‫ﳊ‪‬ﺒﻞﹸ ﺃﻭ ﻛِﻼﳘﺎ‪ ،‬ﻓﻼ ﺭﻳ ‪‬‬ ‫ﹶﺃ ‪‬ﺭﺣ‪‬ﺎ ِ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 ،‬ﻓﺈ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﺈ‪‬ﺎ 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 ﻋِﺪ‪‬ﺎ‪ ،‬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 ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ‬ ‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﶈِﻴ ِ‬ ‫ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﺍﻟﱠﻼﺋﻰ ‪‬ﻳِﺌ ‪‬‬ ‫ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬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 ﺗ‪‬ﻮﺟﺪ ﺇﻻ ﻣﻊ‬ ‫ﺍﳊﻴﺾ‪ ،‬ﻻ ﺗ‪‬ﻜﻮﻥ 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 ‫ﻀﺘ‪‬ﺎﻥ‪ ،#‬ﻓﻬﻮ ﺣﺪﻳﺚ ﻟﻮ ﺍﺳﺘﺪﻟﻠﻨﺎ ﺑﻪ ﻋﻠﻴﻜﻢ ﱂ‬ ‫ﻼﻕ‪ ‬ﺍ َﻷ ِﻣ ﹶﺔ ﹶﻃ ﹾﻠ ﹶﻘﺘ‪‬ﺎ ِﻥ ﻭﻗﹶﺮ ‪‬ﺅﻫ‪‬ﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫‪ $‬ﹶﻃ ﹶ‬ ‫ﺚ ﺿﻌﻴﻒ ﻣﻌﻠﻮﻝ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻏﺮﻳﺐ ﻻﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ‬ ‫ﺗﻘﺒﻠﹸﻮﺍ ﺫﻟﻚ ﻣﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﺣﺪﻳ ﹲ‬ ‫ﺣﺪﻳﺚ ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻣﻈﺎﻫﺮ ﻻ ﻳ‪‬ﻌﺮﻑ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪:‬‬ ‫ﻟﻴﺲ ﺑﺸﻰﺀ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﺑﻮ ﻋﺎﺻﻢ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫ﳎﻬﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺍﳋﻄﺎﰉ‪ :‬ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ ﺿﻌﻔﻮﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻟﻮ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ‬ ‫ﻟﻘﹸﻠﻨﺎ ﺑﻪ ﺇﻻ ﺃﻧﺎ ﻻ ﻧ‪‬ﺜﺒﺖ ﺣﺪﻳﺜﹰﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﺗ‪‬ﺠﻬﻞ ﻋﺪﺍﻟﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﺍﻟﺼﺤﻴﺢ ﻋﻦ‬ ‫ﺍﻟﻘﺎﺳﻢ ﲞﻼﻑ ﻫﺬﺍ‪ ،‬ﰒ ﺭﻭﻯ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺍﻷﻣﺔ ﻛﻢ ﺗﻄﻠﻖ؟‬ ‫ﻗﺎﻝ‪ :‬ﻃﻼﻗﻬﺎ ﺛﻨﺘﺎﻥ‪ ،‬ﻭﻋِﺪ‪‬ﺎ ﺣﻴﻀﺘﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻫﻞ ﺑﻠﻐﻚ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ‬ ‫ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﻻ)‪ .(١‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ‪$‬ﺗﺎﺭﳜﻪ‪ :#‬ﻣﻈﺎﻫﺮ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ‬ ‫ﻕ ﺍﻷﻣِﺔ ﻃﻠﻘﺘﺎﻥ‪ ،‬ﻭﻋِﺪﺗ‪‬ﻬﺎ ﺣﻴﻀﺘ‪‬ﺎ ِ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 ﺃ‪‬ﻤﺎ 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 ‪$‬ﺃﻃﺮﺍﻓﻪ‪ :#‬ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳ ﹶ‬ ‫ﳏﻔﻮﻅ‪.‬‬ ‫ﻀﺘ‪‬ﺎ ِﻥ‪،#‬‬ ‫ﻕ ﺍ َﻷ ‪‬ﻣ ِﺔ ِﺛ‪‬ﻨﺘ‪‬ﺎﻥِ‪ ،‬ﻭ ِﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻜﻢ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎﹰ‪$ ،‬ﻃﹶﻼ ‪‬‬ ‫ﻓﻬﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻄﻴﺔ ﺑﻦ ﺳﻌ ٍﺪ ﺍﻟ ‪‬ﻌﻮ‪‬ﰱ‪ ،‬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 ،‬ﻭﻋِﺪ‪‬ﺎ‬ ‫ﺃﻳﻀﹰﺎ ﻋﻦ ﺳﺎﱂ ﻭﻧﺎﻓﻊ‪ ،‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻃﻼ ‪‬‬ ‫ﻕ ﺍﳊﺮ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﺎﻥ‪ ،‬ﻭﻋﺪ‪‬ﺎ 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 ﻣﺪﺍﺭ‪‬ﻩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﻣﺬﻫﺒ‪‬ﻬﻤﺎ 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 ﺭ‪‬ﻭﻯ 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 ﺷ‪‬ﻬﺮ ﹰﺓ ﻭﻻ ﺷﻚ ﺑﺮﻳﺮ‪‬ﺓ ﺃﻣﺮﺕ ﺃﻥ‬ ‫ﺙ ﺣﻴﺾ‪ ،‬ﻓﻬﺬﺍ ﻟﻮ ﺻ ‪‬ﺢ ﱂ ﻧ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻟﺒﺎﺩﺭﻧﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﺗﻌﺘﺪ‪ ،‬ﻭﺃﻣﺎ ﺃ‪‬ﺎ ﺃﻣﺮﺕ ﺑﺜﻼ ِ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻜﻢ ﺑﺄﻥ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﻛﻮﻧﻪ ﲝﻴﻀﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻇﺎﻫ ‪‬ﺮ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻟﻼﺷﺘﻐﺎﻝ ﺑﺎﻟﺘﻌﻠﻞ ﺑﺎﻟﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﺗ‪‬ﺴﺘﱪﺃ 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 ،‬ﻓﺎﺧ‪‬ﺘﺼ‪‬ﺖ ﺑﺰﻣﺎﻥ ﺣﻘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻬ ‪‬ﺮ ﺑﺄ‪‬ﺎ‬ ‫ﺗﺘﻜﺮﺭ‪ ،‬ﻓﻴ‪‬ﻌﻠﻢ 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.‬‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫ﻃﻠﱠﻘﻬﺎ ﻓﻴﻪ ﺣ‪ِ ‬‬ ‫ﻓﺠﻮﺍﺑﻪ ﺃ‪‬ﺎ 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 ﺑ‪‬ﻌﺪﻩ‬ ‫ﺩﻡ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳ‪‬ﻌﺘﺪ 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 ﻳ‪‬ﻤﻜﻦ ﻓﻴﻪ‬ ‫ﻓﻬﺬﺍ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺃﺭﺑﺎ ‪‬‬ ‫ﲔ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﺇﺫ ﻻ ﺗﻮﺳﻂ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﺤ‪‬ﻴ ِﺰ ﺇﱃ ﺃﺣﺪ ﺍﻟﻔﺌﺘﲔ ﻭﳓﻦ‬ ‫ﻂﺑ ‪‬‬ ‫ﺍﻟﺘﻮﺳ ﹸ‬ ‫ﻣﺘﺤﻴ‪‬ﺰﻭﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﺎﺋﻠﻮﻥ ﻓﻴﻬﺎ ﺑﻘﻮﳍﻢ‪ :‬ﺇﻥ ﺍﻟﻘﹶﺮﺀ ﺍﳊﻴﺾ‪ ،‬ﻭﻗﺪ‬ ‫ﺏ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ‪،‬‬ ‫ﺗﻘﺪﻡ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻨ‪‬ﺠﻴﺐ 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 ﺳﺒ‪‬ﺒﻬﺎ‪،‬‬ ‫ﻟﻠﻈﺮﻓﻴﺔ ﲟﻌﲎ‪ -‬ﰲ ‪ -‬ﻓﺎﺳﺪ ﻣﻌﲎ‪ ،‬ﺇﺫ ﻻ ﻳ‪‬ﻤﻜﻦ ﺇﻳﻘﺎ ‪‬‬ ‫ﺐ ﻳﺘﻘﺪﻡ ﺍﳊﻜﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺍﻷﻗﺮﺍﺀ ﺍﳊﻴﺾ‪ ،‬ﻓﻘﺪ ﻋﻤﻞ ﺑﺎﻵﻳﺔ‪،‬‬ ‫ﻭﺍﻟﺴﺒ ‪‬‬ ‫ﻭﻃﻠﱠﻖ ﻗﺒﻞ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ ﻓﺎﻟﻌِﺪﺓ ﺗﺘﻌﻘﺐ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻘﺪ ﻃﻠﱠﻖ‬ ‫ﻕ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻻ ﻓﻴﻬﺎ‪،‬‬ ‫ﻗﺒﻞ ﺍﻟﻌﺪﺓ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﻓﺒﻄﻞ ﺍﺣﺘﺠﺎﺟ‪‬ﻜﻢ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﺻ ‪‬ﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻄﻼ ‪‬‬ ‫ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻳﺼﺢ ﺃﻥ ﻳ‪‬ﺮﺍﺩ ﺑﺎﻵﻳﺔ‪ ،‬ﻟﻜﻦ ﺇﺭﺍﺩ ﹸﺓ ﺍﳊﻴﺾ ﺃﺭﺟﺢ‪ ،‬ﻭﺑﻴﺎﻧ‪‬ﻪ ﺃﻥ ﺍﻟﻌِﺪﺓ ﻓﻌﻠﺔ ﳑﺎ‬ ‫ﻳﻌﲎ ﻣﻌﺪﻭﺩﺓ‪ ،‬ﻷ‪‬ﺎ ﺗ‪‬ﻌﺪ ﻭﺗ‪‬ﺤﺼﻰ‪ ،‬ﻛﻘﻮﻟﻪ‪ ﴿ :‬ﻭﹶﺃ ‪‬ﺣﺼ‪‬ﻮﺍ ﺍﻟ ِﻌ ‪‬ﺪ ﹶﺓ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[١ :‬ﻭﺍﻟﻄﻬ ‪‬ﺮ‬ ‫ﺍﻟﺬﻯ ﻗﺒﻞ ﺍﳊﻴﻀﺔ‪ ،‬ﳑﺎ ﻳﻌﺪ ﻭﻳ‪‬ﺤﺼﻰ‪ ،‬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 ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻓﻄﻠﻘﻮﻫﻦ ﻟِﻘﺮﻭﺋﻬﻦ‪ ،‬ﻟﻜﺎﻥ ﻓﻴﻪ ﺗﻌﻠﻖ‪ ،‬ﻓﻬﻨﺎ ﺃﻣﺮﺍﻥ‪ .‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬


‫‪٤٣٢‬‬ ‫ﹸﻗﺮ‪‬ﻭ ٍ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 ‪$‬ﰲ‪ #‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻓﻌﻠﺘﻪ ﰲ ﺛﻼﺙ ﺑﻘﲔ‪،‬‬ ‫ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻭﺍﻗﻌﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻫﻬﻨﺎ ﻧﻜﺘﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﻫﻰ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻓﻌﻠﹸﺘﻪ ﻟﺜﻼﺙ‬ ‫ﻟﻴﺎﻝ ‪‬ﺧﹶﻠﻮ‪‬ﻥ ﺃﻭ ﺑﻘﲔ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻓﻌﻠﺘﻪ ﰲ ﺍﻟﺜﺎﱏ ﺃﻭ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﰲ ﺛﺎﻧﻴﺔ ﺃﻭ‬ ‫ﻉ ﺍﻟﻔﻌﻞ ﻓﻴﻪ‪،‬‬ ‫ﺛﺎﻟﺜﺔ‪ ،‬ﻓﻤﱴ ﺃﺭﺍﺩﻭﺍ ﻣﻀﻰ ﺍﻟﺰﻣﺎﻥ ﺃﻭ ﺍﺳﺘﻘﺒﺎﻟﻪ‪ ،‬ﺃ‪‬ﺗﻮ‪‬ﺍ ﺑﺎﻟﻼﻡ‪ ،‬ﻭﻣﱴ ﺃﺭﺍﺩﻭﺍ ﻭﻗﻮ ‪‬‬ ‫ﺃﺗﻮﺍ ﺑﻔﻰ‪ ،‬ﻭ ِﺳ ‪‬ﺮ ﺫﻟﻚ ﺃ‪‬ﻢ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻣﻀﻰ ﺯﻣﻦ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﺳﺘﻘﺒﺎﻟﻪ ﺃﺗﻮﺍ ﺑﺎﻟﻌﻼﻣﺔ ﺍﻟﺪﺍﻟﺔ‬ ‫ﻋﻠﻰ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻯ ﻳﻠﻔﻈﻮﻥ ﺑﻪ ﲟﺎ ﻣﻀﻰ‪ ،‬ﺃﻭ ﲟﺎ ﻳ‪‬ﺴﺘﻘﺒﻞ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻭﻗﻮﻉ‬ ‫ﺍﻟﻔﻌﻞ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﺗﻮﺍ ﺑﺎﻷﺩﺍﺓ ﺍﳌﻌﻴﻨﺔ ﻟﻪ‪ ،‬ﻭﻫﻰ ﺃﺩﺍﺓ ‪$‬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 ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬ ‫ﻂ ِﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٤٧ :‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺴﹶ‬ ‫﴿ﻭﻧﻀﻊ ﺍﳌﻮﺍﺯِﻳ ‪‬ﻦ ﺍﻟ ِﻘ ‪‬‬ ‫ﺐ ﻓِﻴ ِﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٢٥ :‬ﻭﺍﻟﺘﺤﻘﻴ ‪‬ﻖ ﺃﻥ ﺍﻟﻼﻡ ﻋﻠﻰ ﺑﺎ‪‬ﺎ ﻟﻼﺧﺘﺼﺎﺹ ﺑﺎﻟﻮﻗﺖ‬ ‫ِﻟ‪‬ﻴ ‪‬ﻮ ٍﻡ ﹶﻻ ‪‬ﺭ‪‬ﻳ ‪‬‬ ‫ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻛﺄ‪‬ﻢ ﺟﻌﻠﻮﺍ ﺍﻟﻔِﻌﻞ ﻟﻠﺰﻣﺎﻥ ﺍﳌﺬﻛﻮﺭ ﺍﺗﺴﺎﻋﹰﺎ ﻻﺧﺘﺼﺎﺻﻪ ﺑﻪ‪ ،‬ﻓﻜﺄﻧﻪ ﻟﻪ‪ ،‬ﻓﺘﺄﻣﻠﻪ‪.‬‬ ‫ﻭﻓﺮﻕ ﺁﺧﺮ‪ :‬ﻭﻫﻮ ﺃﻧﻚ ﺇﺫﺍ ﺃﺗﻴﺖ ﺑﺎﻟﻼﻡ‪ ،‬ﱂ ﻳﻜﻦ ﺍﻟﺰﻣﺎ ﹸﻥ ﺍﳌﺬﻛﻮ ‪‬ﺭ ﺑﻌﺪ‪‬ﻩ ﺇﻻ ﻣﺎﺿﻴﹰﺎ ﺃﻭ‬ ‫ﻣﻨﺘﻈﺮﺍﹰ‪ ،‬ﻭﻣﱴ ﺃﺗﻴﺖ ﺑﻔﻰ ﱂ ﻳﻜﻦ ﺍﻟﺰﻣﺎﻥ ﺍ‪‬ﺮﻭﺭ ‪‬ﺎ ﺇﻻ ﻣﻘﺎﺭﻧﹰﺎ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺮ‪‬ﺭ ﻫﺬﺍ ﻣِﻦ‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ‪﴿:‬ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ِﻟ ِﻌ ‪‬ﺪِﺗ ِﻬ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[١ :‬ﻣﻌﻨﺎﻩ‪ :‬ﻻﺳﺘﻘﺒﺎﻝ ﻋﺪ‪‬ﻦ‬ ‫ﻻ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﻳ‪‬ﻄﻠﻖ ﳍﺎ ﺍﻟﻨﺴﺎﺀ ﻣﺴﺘﻘﺒﻠ ﹰﺔ ﺑﻌﺪ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺎﳌﺴﺘﻘ‪‬ﺒ ﹸﻞ ﺑﻌﺪﻫﺎ‬ ‫ﺾ ﺑﻌﺪ ﺣﺎﳍﺎ‬ ‫ﺇﳕﺎ ﻫﻮ ﺍﳊﻴﺾ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺎﻫﺮ ﻻ ﺗﺴ‪‬ﺘ ﹾﻘِﺒﻞﹸ ﺍﻟﻄﻬﺮ ﺇﺫ ﻫﻰ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﺘﻘﺒ ﹸﻞ ﺍﳊﻴ ‪‬‬ ‫ﻑ ﻟﻐ ﹰﺔ ﻭﻋﻘ ﹰ‬ ‫ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ‪ ،‬ﻫﺬﺍ ﺍﳌﻌﺮﻭ ‪‬‬ ‫ﻼ ﻭﻋ‪‬ﺮﻓﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻘﺎﻝ 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 ﻭﻋ‪‬ﺮﻓﹰﺎ ﺃﻥ ﻳﺴﺘﻘﺒ ﹶﻞ ﺍﻟﺸﻰ َﺀ ﻣ ‪‬ﻦ ﻫﻮ ﻋﻠﻰ‬ ‫ﺿﺪ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬ ‪‬ﺮ ﻣﻦ ﺃﻥ ﻧ‪‬ﻜﺜﹶﺮ ﺷﻮﺍﻫﺪﻩ‪.‬‬ ‫ﺣﺎﻝ ِ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻴﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻃﻠﻖ ﰲ ﺍﳊﻴﺾ ﻣﻄﻠﻘﹰﺎ ﻟﻠﻌِﺪﺓ ﻋﻨﺪ ‪‬ﻣ ‪‬ﻦ ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻷﻗﺮﺍﺀ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻷ‪‬ﺎ ﺗﺴﺘﻘﺒ ﹸﻞ ﻃﻬﺮﻫﺎ ﺑﻌﺪ ﺣﺎﳍﺎ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﻧﻌﻢ ﻳﻠﺰﻣﻬﻢ ﺫﻟﻚ‪،‬‬


‫‪٤٣٣‬‬ ‫ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺃﻭﻝ ﺍﻟﻌﺪﺓ ﺍﻟﱴ ﺗ‪‬ﻄﻠﻖ ﳍﺎ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟﻄﻬﺮ‪ ،‬ﻟﻜﺎﻥ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺾ‬ ‫ﻣﻄﻠﻘﹰﺎ ﻟﻠﻌﺪﺓ‪ ،‬ﻷ‪‬ﺎ ﺗﺴﺘﻘِﺒﻞﹸ ﺍﻟﻄﻬ ‪‬ﺮ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻄﻼﻕ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪$ :‬ﺍﻟﻼﻡ‪ #‬ﲟﻌﲎ ‪$‬ﰲ‪ ،#‬ﻭﺍﳌﻌﲎ‪ :‬ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻋﺪ‪‬ﻦ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳ‪‬ﻤﻜﻦ ﺇﺫﺍ‬ ‫ﺏ ﻣﻦ ﻭﺟﻬﲔ‪.‬‬ ‫ﻃﻠﻘﻬﺎ ﰲ ﺍﻟﻄﻬﺮ‪ ،‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﰲ ﺍﳊﻴﺾ ﻗﻴﻞ‪ :‬ﺍﳉﻮﺍ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻷﺻﻞ ﻋﺪ ‪‬ﻡ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺍﻷﺻﻞ ﺇﻓﺮﺍﺩ ﻛﻞ ﺣﺮﻑ ﲟﻌﻨﺎﻩ‬ ‫ﻑ ﺫﻟﻚ ﻣﺮﺩﻭﺩﺓ ﺑﺎﻷﺻﻞ‪.‬‬ ‫ﻓﺪﻋﻮﻯ ﺧﻼ ِ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻌِﺪﺓ ﻇﺮﻓﹰﺎ ﻟﺰﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﹰﺎ‬ ‫ﰲ ﻧﻔﺲ ﺍﻟﻌِﺪﺓ ﺿﺮﻭﺭﺓ ﺻﺤﺔ ﺍﻟﻈﺮﻓﻴﺔ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﻓﻌﻠﺘﻪ ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺑﻞ ﺍﻟﻐﺎﻟﺐ‬ ‫ﺐ ﰲ ﺍﻣﺘﻨﺎﻉ‬ ‫ﺾ ﺍﻟﻈﺮﻑ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻣِﻦ ﻫﺬﺍ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺑﻌ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻌِﺪﺓ ﺗﺘﻌﻘﺐ ﺍﻟﻄﻼﻕ ﻭﻻ ﺗ‪‬ﻘﺎﺭﻧﻪ‪ ،‬ﻭﻻ ﺗﺘﻘﺪﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﺃﻥ ‪$‬ﺍﻟﻼﻡ‪ #‬ﲟﻌﲎ ‪$‬ﰲ‪ ،#‬ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻗﺮﺍﺀ ﹸﺓ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﻏﲑﻩ‪$ :‬ﻓﻄﻠﻘﻮﻫﻦ ﰲ ﻗﹸﺒ‪ِ ‬ﻞ ﻋﺪ‪‬ﻦ‪ ،#‬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 ﻳﺘﻘﺪ‪‬ﻣﻪ ﻃﻬﺮ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﺗﺮﺑ‪‬ﺼﻰ ﺛﻼﺙ ﺣﻴﺾ‪،‬‬ ‫ﻭﻫﻰ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻬﺮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻄﻬﺮ ﻣﻦ ﻣﺪﺓ ﺍﻟﺘﺮﺑﺺ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﻴﻞ ﻟﺮﺟﻞ‪ :‬ﺃﻗﻢ ﻫﻬﻨﺎ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻫﻮ ﺃﺛﻨﺎﺀ ﻟﻴﻠﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺧ‪‬ﻞ 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 ﻳ‪‬ﻮﺟﺪ ﺍﳊﻴﺾ ﺇﻻ ﺑﻮﺟﻮﺩﻩ‪،‬‬ ‫ﻭ‪‬ﺬﺍ 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 ،‬ﻓﺈ‪‬ﺎ ﱂ ﺗﻄﻠﻖ ﻟِﻌﺪﺓ ﲢﺴﺒﻬﺎ‪ ،‬ﻷﻥ ﺑﻘﻴﺔ ﺫﻟﻚ ﺍﳊﻴﺾ ﻟﻴﺲ ﻫﻮ ﺍﻟﻌِﺪﺓ ﺍﻟﱴ ﺗﻌﺘﺪ‬ ‫ﻼ ﻭﻻ ﺗﺒﻌﹰﺎ ﻷﺻﻞ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﻤﻰ ﻋِﺪﺓ ﻷ‪‬ﺎ ﺗ‪‬ﺤﺒﺲ ﻓﻴﻬﺎ ﻋﻦ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﺇﺫﺍ‬ ‫‪‬ﺎ ﺍﳌﺮﺃﺓ ﺃﺻ ﹰ‬ ‫ﻂ ِﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٤٧ :‬ﳚﻮﺯ ﺃﻥ‬ ‫ﺴﹶ‬ ‫ﻀﻊ‪ ‬ﺍﳌﹶﻮﺍﺯِﻳ ‪‬ﻦ ﺍﻟ ِﻘ ‪‬‬ ‫ﻋﺮﻑ ﻫﺬﺍ‪ ،‬ﻓﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﻧ ‪‬‬ ‫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 :‬ﺇ‪‬ﺎ‬ ‫ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﺃﻯ‪ :‬ﻷﺟﻞ ﺩﻟﻮﻙ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﲟﻌﲎ ﺑﻌﺪ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﺇﻗﺎﻣﺘﻬ‪‬ﺎ‬ ‫ﺖ ﺍﻟﺪﻟﻮﻙ ﺳﻮﺍﺀ ﻓﺴﺮ ﺑﺎﻟﺰﻭﺍﻝ ﺃﻭ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺆﻣﺮ 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 ﻋِﺪ‪‬ﻦ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃ‪‬ﺎ 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 ،‬ﻓﺒﻴ‪‬ﻦ ﺍﻟﻨ ‪‬‬ ‫ﺍﻟﻨﺴﺎﺀ ﻫﻰ ﺃﻥ ﺗﻄﻠﱠﻖ ﻃﺎﻫﺮﹰﺍ ﻟﺘﺴﺘﻘﺒﻞ ﻋﺪ‪‬ﺎ 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 ﻳ‪‬ﺤﻤﻞ 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 ِﻘﺒ‪‬ﻠ ‪‬ﻦ ﻓﻴﻪ ﻃﻬﺮﹰﺍ ﻻ ﺗﻌﺘﺪ ﺑﻪ‪ ،‬ﻓﺈ‪‬ﺎ ﺇﺫﺍ‬ ‫ﹸﻃﻠﻘﺖ ﺣﺎﺋﻀﹰﺎ ﺍﺳﺘﻘﺒﻠﺖ ﻃﻬﺮﹰﺍ ﻻ ﺗﻌﺘﺪ ﺑﻪ‪ ،‬ﻓﻠﻢ ﺗ‪‬ﻄﻠﻖ ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻳ‪‬ﻮﺿﺤﻪ ﻗﺮﺍﺀﺓ‬ ‫ﻣﻦ ﻗﺮﺃ‪ :‬ﹶﻓ ﹶﻄﱢﻠﻘﹸﻮ ‪‬ﻫ ‪‬ﻦ ﰲ ﹸﻗﺒ‪‬ﻞ ِﻋ ‪‬ﺪِﺗ ِﻬ ‪‬ﻦ‪ .‬ﻭﹸﻗ‪‬ﺒ ﹸﻞ ﺍﻟﻌﺪﺓ‪ :‬ﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻯ ﺍﻟﻌﺪﺓ‬ ‫ﺗﺴﺘﻘﺒﻞ ﺑﻪ‪ ،‬ﻛﻘﺒﻞ ﺍﳊﺎﺋﺾ‪ ،‬ﻳﻮﺿﺤﻪ ﺃﻧﻪ ﻟﻮ ﺃﹸﺭﻳﺪ ﻣﺎ ﺫﻛﺮﻭﻩ‪ ،‬ﻟﻘﻴﻞ‪ :‬ﰲ ﺃ ‪‬ﻭ ِﻝ ﻋﺪ‪‬ﻦ‪،‬‬ ‫ﲔ ﻗﹸﺒ‪ِ ‬ﻞ ﺍﻟﺸﻰﺀ ﻭﺃﻭﻟﻪ‪.‬‬ ‫ﻓﺎﻟﻔﺮﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺑ ‪‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻭﺀ ﻫﻰ ﺍﳊِﻴﺾ‪ ،‬ﻟﻜﺎﻥ ﻗﺪ ﻃﻠﻘﻬﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟﻌِﺪﺓ‪ .‬ﻗﻠﻨﺎ‪ :‬ﺃﺟﻞ‪،‬‬ ‫ﺐ‬ ‫ﻕ ﻭﻻ ﺗ‪‬ﺴِﺒ ﹸﻘﻪ‪ ،‬ﺑﻞ ﳚ ‪‬‬ ‫ﻼ ﻭﺷﺮﻋﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﻌِﺪﺓ ﻻ ﺗ‪‬ﻔﺎﺭﻕ 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 ﺑﺄﹶ‪‬ﺎ ﻟﻮ ﺭﺿﻴﺖ ﺑﺎﻟﻄﻼﻕ ﻓﻴﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭﺕ ﺍﻟﺘﻄﻮﻳﻞﹶ‪ ،‬ﱂ ﻳ‪‬ﺒﺢ ﻟﻪ‪،‬‬ ‫ﻁ ﺍﻟﺮﺟﻌﺔ ﺍﻟﺬﻯ ﻫﻮ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﺘﻄﻮﻳﻞ‪ ،‬ﱂ ﺗﺒﺢ ﻟﻪ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺒﺎﺡ 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 ﻳ‪‬ﻄﻠﻘﻬﺎ ﺣﺎﺋﻀﺎﹰ‪ ،‬ﻓﺘﻨﺘﻈ ‪‬ﺮ ﻣﻀﻰ ﺍﳊﻴﻀﺔ ﻭﺍﻟﻄﻬﺮ ﺍﻟﺬﻯ ﻳﻠﻴﻬﺎ‪ ،‬ﰒ ﺗﺄﺧ‪‬ﺬ‬ ‫ﰲ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﻣﺴﺘﻘﺒﻠ ﹰﺔ ﻟِﻌﺪ‪‬ﺎ ﺑﺎﻟﻄﻼﻕ ﻭﺃﻣﺎ ﺇﺫﺍ ﻃﻠﻘﺖ ﻃﺎﻫﺮﺍﹰ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺴﺘﻘِﺒﻞﹸ ﺍﻟﻌِﺪﺓ‬ ‫ﻋﻘﻴﺐ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻄﻬﺮ‪ ،‬ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻟﺘﻄﻮﻳ ﹸﻞ‪.‬‬ ‫ﻭﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺍﻟﻘﹶﺮﺀ ﻣﺸﺘﻖ ﻣﻦ ﺍﳉﻤﻊ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺠﻤﻊ 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 ﻳ‪‬ﻨﺤﺮ‪ ،‬ﻭﳘﺎ ﺃﺻﻼﻥ ﳐﺘﻠﻔﺎﻥ ﻓﺈ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﺮﻳ ‪‬‬ ‫ﺃﻯ‪ :‬ﲨﻌﺘ‪‬ﻪ‪ ،‬ﻭﻣﻨﻪ ﲰﻴﺖ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ‪ :‬ﻟﻠﺒﻴﺖ ﺍﻟﺬﻯ ﲡﺘﻤﻊ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻳﻘﺮ‪‬ﺎ‪،‬‬ ‫ﺃﻯ‪ :‬ﻳﻀﻤ‪‬ﻬﺎ ﻭﳚﻤﻌ‪‬ﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﳌﻬﻤﻮﺯ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻮﻗﻴﺖ‬ ‫ﻭﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻭﻣﻨﻪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﻥ ﻗﺎﺭﺋﻪ ﻳ‪‬ﻈﻬﺮﻩ ﻭﻳ‪‬ﺨﺮﺟﻪ ﻣﻘﺪﺍﺭﹰﺍ ﳏﺪﻭﺩﹰﺍ ﻻ ﻳﺰﻳ ‪‬ﺪ ﻭﻻ‬ ‫ﻳﻨ ﹸﻘﺺ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇﻥﱠ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﻪ‪ ‬ﻭﹸﻗﺮ‪‬ﺁﻧ‪‬ﻪ﴾ ]ﺍﻟﻘﻴﺎﻣﺔ‪ ،[١٧ :‬ﻓﻔﺮﻕ ﺑﲔ ﺍﳉﻤﻊ‬ ‫ﻭﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪ .‬ﻭﻟﻮ ﻛﺎﻧﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻟﻜﺎﻥ ﺗﻜﺮﻳﺮﹰﺍ ﳏﻀﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪:‬‬ ‫﴿ﻓﺈﺫﹶﺍ ﻗﹶﺮﹾﺃﻧ‪‬ﺎ ‪‬ﻩ ﻓﺎﺗ‪‬ﺒﻊ ﹸﻗﺮ‪‬ﺁ‪‬ﻧﻪ‪] ﴾‬ﺍﻟﻘﻴﺎﻣﺔ‪ ،[١٨ :‬ﻓﺈﺫﺍ ﺑﻴﻨﺎﻩ)‪ ،(١‬ﻓﺠﻌﻞ ﻗﺮﺍﺀﺗﻪ ﻧﻔﺲ ﺇﻇﻬﺎﺭﻩ‬ ‫ﻭﺑﻴﺎﻧﻪ‪ ،‬ﻻ ﻛﻤﺎ ﺯﻋﻢ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪﺓ 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 ﻳ‪‬ﻘﺮﺅﻙ 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،‬‬ ‫ﻓﺈ‪‬ﻤﺎ ﻳﻈﻬﺮﺍﻥ ﰲ ﻭﻗﺖ ﳐﺼﻮﺹ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﺍﳌﺼﻨﻔﻮﻥ ﰲ ﻛﺘﺐ‬ ‫ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻏﲑﻩ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﺍﳌ ‪‬ﻌﻨ‪‬ﻰ ﰲ ﺍﳊﻴﺾ ﺃﻇﻬ ‪‬ﺮ ﻣﻨﻪ ﰲ‬ ‫ﺍﻟﻄﻬﺮ‪.‬‬ ‫ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺍﻟﻘﹸﺮﻭﺀ‪ :‬ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ﺃﻋﻠﻢ ‪‬ﺬﺍ ﻣﻦ‬ ‫ﺍﻟﺮﺟﺎﻝ‪.‬‬ ‫ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﺃﻋﻠ ‪‬ﻢ ﲟﺮﺍﺩ ﺍﻟﻠﱠﻪ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺃﻓﻬ‪‬ﻢ 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 ﺷﺄ‪‬ﻦ ﻻ‬ ‫ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻛﺎﺑﺮ ﺃﺻﺤﺎ ِ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻦ ﺃﻋﻠ ‪‬ﻢ ﺑﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺖ ﹸﻛﻞﱡ ﺁﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﻨ‪‬ﺴﺎ ِﺀ ﺗﻜﻮ ﹸﻥ ﺍﻟﻨﺴﺎ ُﺀ‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺗﻘﻠﻴﺪ‪‬ﻫﻦ 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 ﻭﻣﺪ‪‬ﻤﺎ‪ ،‬ﻭﺁﻳ ِﺔ ﲢﺮﱘ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﺇﻻ ﳌﻦ ﺫﻛﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺗﻘﻠﻴﺪ‪‬ﻫﻦ ﰲ ﺣﻜﻢ ﻫﺬﻩ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﺗﺘﻌﻠﻖ ‪‬ﻦ‪ ،‬ﻭﰱ ﺷﺄ‪‬ﻦ 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 ﻳ‪‬ﻘﺎﻝ‪ :‬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 ﺣ‪‬ﻜﻰ 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 ‪‬ﻳ‪‬ﻨﺸ‪‬ﺮ‪ ‬ﺍﳊﹸﺮﻣﺔ‪ ،‬ﻭﻳ‪‬ﺜﺒﺖ‬ ‫ﰒ ﻳﻘﺎﻝ‪ :‬ﻓﻬﺬﻩ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺗﺮﻯ ﺭﺿﺎ ‪‬‬ ‫ﺍﶈﺮﻣﻴﺔ‪ ،‬ﻭﻣﻌﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻔﻬﺎ ﻏﲑ‪‬ﻫﺎ 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 ،‬ﻭﻗﺪﻣﺘ‪‬ﻢ ﻗﻮﻟﹶﻬﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺧﺎﻟﻔﻬﺎ؟ ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻫﺬﺍ ﺣﻜﻢ ﻳﺘﻌﺪ‪‬ﻯ‬ ‫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 ﻳ‪‬ﺮﺟﺢ 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 ِ‬

‫ﳊﻴ‪‬ﺾ‪ ،‬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 ﻏﺎﻳﺘ‪‬ﻪ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﺎﻗﻀﹰﺎ ﳑﻦ ﻻ ﻳﻘﻮﻝ ﺑﺬﻟﻚ‪ ،‬ﻛﺄﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ‪،‬‬ ‫ﻚ ﻋ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ ﻋﻤﻦ ﻳﻘﻮﻝ ﺑﻘﻮﻝ ﻋﻠﻰ‪ ،‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺑﻪ‪،‬‬ ‫ﻚ ‪‬ﺷﻜﹶﺎﺓ ﻇﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﻋ‪‬ﻨ ‪‬‬ ‫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 ﻻﻳ‪‬ﻌﺘﱪ 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 ،‬ﻷ‪‬ﺎ 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 ،‬ﻭﻋ‪‬ﺒﺎﺩﺓ‪ ،‬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 ﺍﳊﹸ‪‬ﻴ ِ‬ ‫ﺍﳊﻴﺾ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱴ ﻫﻰ ﻓﻴﻬﺎ ﰲ ﺣ‪‬ﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ‪ ،‬ﻓﺈ‪‬ﺎ ﰲ ﺣ‪‬ﻜﻢ ﺍﻟﻄﺎﻫﺮﺍﺕ ﰲ‬ ‫ﺾ ﰲ ﲢﺮﱘ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﻣﻦ ﺣﺮﻣﻪ‬ ‫ﺻﺤﺔ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﰱ ﺣ‪‬ﻜﻢ ﺍﳊﹸ‪‬ﻴ ِ‬ ‫ﻋﻠﻰ ﺍﳊﺎﺋﺾ‪ ،‬ﻭﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﲢﺮﱘ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﲢﺮﱘ ﺍﻟﻄﻼﻕ ﰲ‬ ‫ﻁ ﺍﳋﻠﻔﺎ ُﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻭﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻨﻜﺎﺡ‪ ،‬ﻭﱂ ﻳ‪‬ﺨﺮﺟﻮﻫﺎ 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 ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹸﻗﺮ‪‬ﻭ ِﺀ ِﻧﺴ‪‬ﺎﺋﻜﺎ‪.‬‬ ‫ﻟِﻤﺎ ﺿ‪‬ﺎ ‪‬‬ ‫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 ﻳ‪‬ﺴﻤﻰ 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﴿ :‬ﻭﺍﻟﻠﱠ‪‬ﻴ ِ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 ﺳﺒﻘﺘﻤ‪‬ﻮﻧﺎ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄ‪‬ﺎ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻭﻟﺒﺎﺩﺭﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤﻼﹰ‪ ،‬ﻭﻫﻞ‬ ‫ﺍﳌﻌﻮ‪‬ﻝ ﺇﻻ ﻋﻠﻰ ﺗﻔﺴﲑﻩ ﻭﺑﻴﺎﻧﻪ‪:‬‬ ‫ﻑ‬ ‫ﱏ ِﻟ ﹾﻠ ‪‬ﻤﻘﹶﺎ ِﻡ ﹶﺃﻃﹸﻮ ‪‬‬ ‫ﺿﻨ‪‬ﺎ ‪‬ﻭﻟﹶﻢ ‪‬ﺗ ‪‬ﺪ ِﺭ ﹶﺃ ﱢ‬ ‫‪‬ﺗﻘﹸﻮ ﹲﻝ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﻰ ﹶﻟ ‪‬ﻮ ﹶﺃﹶﻗ ‪‬ﻤ‪‬ﺘ ‪‬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 ﺗﻘﺪ‪‬ﻡ‬ ‫ﺾ ﻗﺮﺀ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺀ ﻣﺸﺘﺮﻛﹰﺎ ﺑ ‪‬‬ ‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺑﻌ ‪‬‬ ‫ﺇﺑﻄﺎ ﹸﻝ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ‪.‬‬


‫‪٤٤٠‬‬ ‫ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺍﻟﻌﺮﺏ ﺗ‪‬ﻮِﻗﻊ‪ ‬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 ﻭﹶﻟﻤ‪‬ﺎ‪ ،‬ﻭﱂ ﺗ‪‬ﺮ ‪‬ﺩ ﺻﻴﻐ ﹸﺔ ﺍﻟﻌﺪﺩ ﺇﻻ‬ ‫ﻭﺃﻣﺎ ﺻﻴﻎ ﺍﻟﻌﺪﺩ ﺍﻟﱴ ﻫﻰ ﻧﺼﻮﺹ ﰲ ﻣﺴﻤﺎﻫﺎ‪ ،‬ﻓﻜ ﱠ‬ ‫ﺏ ﺍﻟﻠﱠﻪ﴾‬ ‫ﺸ ‪‬ﺮ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮﹰﺍ ﰲ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﺸﻬ‪‬ﻮ ِﺭ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺍﹾﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﻣﺴﺒﻮﻗﺔ ﲟﺴﻤﺎﻫﺎ‪ ،‬ﻛﻘﻮﻟﻪ‪﴿ :‬ﺇ ﱠﻥ ِﻋ ‪‬ﺪ ﹶﺓ ﺍﻟ ‪‬‬ ‫ﲔ ﻭﺍ ‪‬ﺯﺩ‪‬ﺍﺩ‪‬ﻭﺍ ِﺗﺴ‪‬ﻌﹰﺎ﴾ ]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 ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ٍﺔ ﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﺗ ﹾﻠ ‪‬‬ ‫ﻼﹶﺛ ِﺔ ﺃﻳ‪‬ﺎ ٍﻡ ﰲ ﺍ ﹶ‬ ‫ﺼﻴ‪‬ﺎ ‪‬ﻡ ﹶﺛ ﹶ‬ ‫‪ [٢٥‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﻓ ِ‬ ‫ﺨﺮ‪‬ﻫﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ﹶﻟﻴ‪‬ﺎ ٍﻝ ﻭﹶﺛﻤ‪‬ﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ ﺣ‪‬ﺴ‪‬ﻮﻣﹰﺎ﴾ ]ﺍﳊﺎﻗﺔ‪،[١٥ :‬‬ ‫‪ .[١٩٦‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﺳ ‪‬‬ ‫ﻼﹶﺛ ﹶﺔ ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾‬ ‫ﻭﻧﻈﺎﺋﺮﻩ ﳑﺎ ﻻ ﻳ‪‬ﺮﺍﺩ 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 ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓﹸ ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻊ‪ ‬ﺷﻬ‪‬ﺎﺩ‪‬ﺍ ٍ‬ ‫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 ‫ﻳ‪‬ﺪﺧﻠﻮﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺎﻗﺼﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺗﺎﺭﺓ ﻻ ﻳ‪‬ﺪﺧﻠﻮ‪‬ﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻗﺪ ﺗﻮ ‪‬ﺳﻌ‪‬ﻮﺍ ﰲ‬ ‫ﺫﻟﻚ ﻣﺎ ﱂ ﻳﺘﻮﺳﻌﻮﺍ ﰲ ﻏﲑﻩ‪ ،‬ﻓﺄﻃﻠﻘﻮﺍ ﺍﻟﻠﻴﺎﱃ‪ ،‬ﻭﺃﺭﺍﺩﻭﺍ ﺍﻷﻳﺎ ‪‬ﻡ ﻣﻌﻬﺎ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺪﻭ‪‬ﺎ 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 ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎ ‪‬‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﺃﻛﺜﺮ‬ ‫ﻣِﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬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 ﺍﻋﺘﺒﺎﺭ‪‬ﻫﺎ‪.‬‬ ‫ﺍﳉﻮﺍﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﺍﺳﻢ ﺍﳉﻤﻊ ﺇﳕﺎ ﻳ‪‬ﻄﻠﻖ 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 ِﻌﺪ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﹶﺛ ﹶ‬ ‫]ﺍﻟﻄﻼﻕ‪ [٤ :‬ﰒ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﺛﻼﺛﺔ ﻛﻮﺍﻣﻞ‪ ،‬ﻭﻫﻰ ﺑﺪ ﹲﻝ ﻋﻦ ﺍﳊﻴﺾ‪ ،‬ﻓﺘﻜﻤﻴ ﹸﻞ‬ ‫ﺍﳌﺒﺪﻝ ﺃﻭﱃ‪.‬‬ ‫ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳ‪‬ﺼﺮﺣﻮﻥ ﺑﺄﻥ ﻟﻪ ﻣﺴﻤﻴﲔ‪ :‬ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﻻ ﻧﻨﺎﺯﻋﻜﻢ ﻓﻴﻪ‪،‬‬ ‫ﻭﻟﻜﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﳊﻴﺾ ﺃﻭﱃ ﻟﻠﻮﺟﻮﻩ ﺍﻟﱴ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﺍﳌﺸﺘﺮﻙ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﺑﻪ ﻗﺮﺍﺋ ‪‬ﻦ ﺗ‪‬ﺮﺟ‪ ‬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 ﻳ‪‬ﺴﻤﻰ‬ ‫ﻟﻠﻔﻈﺔ ﺑﺎﳌﺬﻫﺐ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳ‪‬ﻌﺮﻑ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻗﻂ ﺃﻥ ﻃﻬﺮ ﺑﻨ ِ‬ ‫ﻗﺮﺀﺍﹰ‪ ،‬ﻭﻻ ﺗ‪‬ﺴﻤﻰ 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 ﺗﻘﺪ‪‬ﻡ ﺃﻥ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺭﻭﻯ‬ ‫ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج ﰲ‬ ‫ﻼ ﹶﺓ ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻗﺮ‪‬ﺍﺋِﻬﺎ‪ .#‬ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﺍﻟﺸﺎﻓﻌﻰ ﻗﺎﻝ‪ :‬ﻣﺎ ﺣﺪﺙ ‪‬ﺬﺍ ﺳﻔﻴﺎﻥ‬ ‫ﺼﹶ‬ ‫ﺍﳌﺴﺘﺤﺎﺿﺔ ‪$‬ﺗ ‪‬ﺪﻉ‪ ‬ﺍﻟ ‪‬‬ ‫ﻗﻂ‪ ،‬ﺟﻮﺍﺑ‪‬ﻪ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻰ ﱂ ﻳﺴﻤﻊ ﺳﻔﻴﺎﻥ ﻳ‪‬ﺤﺪﺙ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﲟﻮﺟﺐ ﻣﺎ ﲰﻌ‪‬ﻪ ﻣِﻦ ﺳﻔﻴﺎﻥ‪،‬‬ ‫ﺃﻭ ﻋﻨﻪ ﻣﻦ ﻗﻮﻟﻪ‪$ :‬ﻟﺘﻨﻈﺮ ﻋﺪﺩ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎﻡ ﺍﻟﱴ ﻛﺎﻧﺖ ﲢﻴﻀﻬﻦ ﻣﻦ ﺍﻟﺸﻬﺮ‪ #‬ﻭﻗﺪ ﲰﻌﻪ‬ ‫ﻣﻦ ﺳﻔﻴﺎﻥ ﻣﻦ ﻻ ﻳ‪‬ﺴﺘﺮﺍﺏ ﲝﻔﻈﻪ ﻭﺻﺪﻗﻪ ﻭﻋﺪﺍﻟﺘﻪ‪ .‬ﻭﺛﺒﺖ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ‬ ‫ﺑﻨﺖ ﺃﰉ ﺣ‪‬ﺒﻴﺶ‪ ،‬ﺃ‪‬ﺎ ﺳﺄﻟﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺸﻜﺖ ﺇﻟﻴﻪ ﺍﻟ ‪‬ﺪﻡ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫ﺼﻠﱢﻰ‪ ،‬ﻭﺇﺫﹶﺍ ‪‬ﻣ ‪‬ﺮ ﹶﻗ ‪‬ﺮ ‪‬ﺅﻙِ‪ ،‬ﹶﻓ‪‬ﺘ ﹶﻄ ‪‬ﻬﺮِﻯ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﻼ ‪‬ﺗ ‪‬‬ ‫ﻚ ِﻋ ‪‬ﺮﻕ‪ ،‬ﻓﺎ‪‬ﻧﻈﹸﺮﻯ‪ ،‬ﻓﺈﺫﺍ ﹶﺃﺗ‪‬ﻰ ﹶﻗ ‪‬ﺮﺅ‪‬ﻙ‪ ،‬ﹶﻓ ﹶ‬ ‫‪$‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺫِﻟ ‪‬‬ ‫)‪(١‬‬ ‫‪‬‬ ‫ﺻﻠﱢﻰ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ﹶﻘ ‪‬ﺮ ِﺀ ﺇﱃ ﺍﻟ ﹶﻘ ‪‬ﺮ ِﺀ‪ . #‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻓﺬﻛﺮﻓﻴﻪ ﻟﻔﻆ ﺍﻟﻘﺮﺀ‬ ‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﻛﻞ ﺫﻟﻚ ﻳﺮﻳﺪ ﺑﻪ ﺍﳊﻴﺾ ﻻ ﺍﻟﻄﻬﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺳﻨﺎﺩ ﺍﻟﺬﻯ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﺻﺤﺤﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳊﻔﺎﻅ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻪ‪$ :‬ﻟِﺘﻨ ﹸﻈ ‪‬ﺮ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎ ‪‬ﻡ ﺍﻟﱴ ﻛﺎﻧﺖ ﲢﻴﻀ‪‬ﻬﻦ‬ ‫ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،#‬ﻓﻼ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻯ ﺍﺣﺘﺠﺠﻨﺎ ﺑﻪ ﺑﻮﺟﻪ ﻣﺎ ﺣﱴ ﻳ‪‬ﻄﻠﺐ 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 ﻳ‪‬ﺒ ‪‬ﺪ ﹶﻝ ﻟﻔﻆ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﻻ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻻ ﻳﺴﻮ ﹸ‬ ‫ﻭﺷﺮﻋﺎﹰ‪ ،‬ﱂ ‪‬ﺗ ِ‬ ‫ﺃﻥ ﻳ‪‬ﺒ ‪‬ﺪ ﹶﻝ ﺍﻟﻠﻔﻆ ﲟﺎ ﻳ‪‬ﻮﺍﻓﻖ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻓﹰﺎ ﻟﻠﻔﻆ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻻ ﺳﻴﻤﺎ‬ ‫ﻭﺍﻟﺮﺍﻭﻯ ﻟﺬﻟﻚ ﻣﻦ ﻻ ﻳ‪‬ﺪﻓﻊ ﻋﻦ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻭﻫﻮ ﺃﻳﻮﺏ ﺍﻟﺴ‪‬ﺨﺘﻴﺎﱏ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﺟﻞﱡ ﻣِﻦ ﻧﺎﻓﻊ ﻭﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﺪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰉ ﻣﻠﻴﻜﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀﺕ ﺧﺎﻟﱴ‬ ‫ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰉ ﺣ‪‬ﺒﻴﺶ ﺇﱃ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺇﱏ ﺃﺧﺎﻑ ﺃﻥ ﺃﻗﻊ ﰲ ﺍﻟﻨﺎﺭ‪،‬‬ ‫ﹶﺃ ‪‬ﺩﻉ‪ ‬ﺍﻟﺼﻼ ﹶﺓ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻨﺘﲔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺍﻧﺘﻈﺮﻯ ﺣ‪‬ﱴ 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 ﹶﻟﻬ‪‬ﺎ ﹶﻓ ﹾﻠ‪‬ﺘ ‪‬ﺪ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٨٠‬ﰲ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬


‫‪٤٤٣‬‬ ‫ﰲ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻬ ٍﺮ ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﻗ ‪‬ﺮِﺋﻬ‪‬ﺎ‪ .(١)#‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﺪ‬ ‫ﺍﻟﻜﺎﺗﺐ ﺑﺼﺮﻯ ﺛﻘﺔ ﻋﺰﻳﺰ ﺍﳊﺪﻳﺚ‪ ،‬ﻳ‪‬ﺠﻤﻊ 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 ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻗﺮ‪‬ﺍِﺋ ِ‬ ‫ﻭﰱ ‪$‬ﺍﳌﺴﻨﺪ‪ :#‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻟِﻔﺎﻃﻤﺔ‪$ :‬ﺇﺫﹶﺍ ﹶﺃ ﹾﻗ‪‬ﺒﹶﻠ ‪‬‬ ‫ﻚ‪ #...‬ﺍﳊﺪﻳ ﹶ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِ‬ ‫ﺚ)‪.(٣‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺪﻯ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج‪،‬‬ ‫ﻼ ﹶﺓ ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﺃ ﹾﻗﺮ‪‬ﺍِﺋﻬ‪‬ﺎ‪ ،‬ﰒ ‪‬ﺗ ‪‬ﻐ‪‬ﺘ ِ‬ ‫ﺼﹶ‬ ‫ﰲ ﺍﳌﺴﺘﺤﺎﺿﺔ ‪$‬ﺗ ‪‬ﺪﻉ‪ ‬ﺍﻟ ‪‬‬ ‫ﺴﻞﹸ ﻭ‪‬ﺗﺼ‪‬ﻠﻰ‪.(٤)#‬‬ ‫ﻭﰱ ‪$‬ﺳﻨﻨﻪ‪ #‬ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﰉ ﺣﺒﻴﺶ ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺸﻜﺖ ﺇﻟﻴﻪ‬ ‫ﺼﻠﱢﻰ‪،‬‬ ‫ﻼ ‪‬ﺗ ‪‬‬ ‫ﻕ ﻓﹶﺎ‪‬ﻧﻈﹸﺮﻯ‪ ،‬ﻓﹶﺈﺫﹶﺍ ﺃﹶﺗﻰ ﹶﻗ ‪‬ﺮ ‪‬ﺅﻙِ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻚ ِﻋ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺪﻡ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﺇﻧ‪‬ﻤﺎ ﺫﻟ ‪‬‬ ‫)‪(٥‬‬ ‫ﻓﺈﺫﺍ ‪‬ﻣ ‪‬ﺮ ﹶﻗ ‪‬ﺮﺅ‪ِ ‬ﻙ ﹶﻓ‪‬ﺘ ﹶﻄﻬ‪‬ﺮﻯ ﹸﺛﻢ‪ ‬‬ ‫ﺻﻠﱢﻰ ﻣﺎ ‪‬ﺑ‪‬ﻴ ‪‬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 ﺍﻟﺼ‪‬ﻼﺓ‬ ‫ﱮ ج ﺃﻥ ‪‬ﺗ ‪‬ﺪ ‪‬‬ ‫ﺃﻥ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺟﺤﺶ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺍﺳﺘﺤﻴﻀﺖ‪ ،‬ﻓﺄﻣﺮﻫﺎ ﺍﻟﻨ ‪‬‬ ‫ﺃﻳ‪‬ﺎ ‪‬ﻡ ﺃﻗﺮﺍﺋﻬﺎ)‪.(٦‬‬ ‫ﻭﺗﻌﻠﻴﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﺑﺄﻥ ﻫﺬﺍ ﻣِﻦ ﺗﻐﻴﲑ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺭﻭﻭﻩ ﺑﺎﳌﻌﲎ ﻻ ﻳ‪‬ﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻌﺮﺝ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﻦ ﺟﺎﻧﺐ ‪‬ﻣ ‪‬ﻦ ﻋﻠﻠﻬﺎ‪ ،‬ﻷﻋﺎﺩ ﺫِﻛﺮﻫﺎ ﻭﺃﺑﺪﺍﻩ‪ ،‬ﻭﺷﻨ‪‬ﻊ 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 ِ‬ ‫ﳊﻴ‪‬ﺾ؟ 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 ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ‪] ﴾‬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 ‪‬‬ ‫ﻀﺘ‪‬ﺎ ِﻥ‪.‬‬ ‫ﻕ ﺑﺎﻟﺮﺟﺎﻝ ﻻ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻋﺘﱪ ﺍﻟﻌِﺪﺓ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻋﺪﺓ ﺍ َﻷ ‪‬ﻣ ِﺔ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﻓﺎﻋﺘﱪ ﺍﻟﻄﻼ ‪‬‬ ‫ﻓﻴﺎ ﺳ‪‬ﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ‪ ،‬ﻳﻜﻮ ﹸﻥ ﺍﳊﺪﻳﺚ ﺳﻠﻴﻤﹰﺎ ﻣﻦ ﺍﻟﻌِﻠﻞ ﺇﺫﺍ ﻛﺎﻥ ﺣﺠﺔ ﻟﻜﻢ‪ ،‬ﻓﺈﺫﺍ ﺍﺣﺘ ‪‬ﺞ ﺑﻪ‬ ‫ﻣﻨﺎﺯﻋﻮﻛﻢ ﻋﻠﻴﻜﻢ ﺍﻋﺘﻮﺭﺗﻪ ﺍﻟﻌِﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﻤﺎ ﺃﺷﺒ‪‬ﻬﻪ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﺐ‬ ‫‪‬ﻳﻜﹸﻮ ﹸﻥ ﺃﹸﺟ‪‬ﺎﺟﹰﺎ ﺩ‪‬ﻭ‪‬ﻧﻜﹸﻢ ﻓﹶﺈﺫﹶﺍ ﺍ‪‬ﻧﺘ‪‬ﻬﻰ ﺇﹶﻟ‪‬ﻴﻜﹸﻢ ﺗ‪‬ﻠﻘﱠﻰ ‪‬ﻧﺸ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹶﻓ‪‬ﻴﻄِﻴ ‪‬‬ ‫ﻓﻨﺤﻦ ﺇﳕﺎ ﻛِﻠﻨﺎ ﻟﻜﻢ ﺑﺎﻟﺼﺎﻉ ﺍﻟﺬﻯ ﻛِﻠﺘﻢ ﻟﻨﺎ ﺑﻪ ﲞﺴﹰﺎ ﺑﺒﺨﺲ‪ ،‬ﻭﺇﻳﻔﺎ ًﺀ ﺑﺈﻳﻔﺎﺀ‪ ،‬ﻭﻻ‬ ‫ﻀ ‪‬ﺪ ﲝﺪﻳﺜﻪ‪ ،‬ﻭﻳﻘﻮﻯ ﺑﻪ‪ ،‬ﻭﺍﻟﺪﻟﻴ ﹸﻞ‬ ‫ﺐ ﺃﻥ ﻣ‪‬ﻈﺎﻫﺮﹰﺍ ﳑﻦ ﻻ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳝﺘﻨﻊ ﺃﻥ ﻳ‪ ‬ﻌ‪‬ﺘ ‪‬‬ ‫ﺭﻳ ‪‬‬ ‫ﻏﲑ‪‬ﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺗﻌﻠﻴﻠﹸﻪ ﲞﻼﻑ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻟﻪ‪ ،‬ﻓﺄﻳﻦ ﺫﻟﻚ ﻣﻦ ﺗﻘﺮﻳﺮِﻛﻢ‪ ،‬ﺃﻥ ﳐﺎﻟﻔﺔ‬ ‫ﺍﻟﺮﺍﻭﻯ ﻻ ﺗ‪‬ﻮﺟﺐ 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 ﻳ‪‬ﻜﺘﺐ‬ ‫ﺣﺪﻳﺜﻪ‪ ،‬ﻓﻴ‪‬ﻌﺘﻀﺪ ﺑﻪ ﻭﺇﻥ ﱂ ﻳ‪‬ﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺭﺩﻛﻢ ﺍﳊﺪﻳﺚ ﺑﺄﻥ ﺍﺑﻦ ﻋﻤﺮ ﻣﺬﻫﺒﻪ‪ :‬ﺃﻥ ﺍﻟﻘﹸﺮﻭﺀ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ‬ ‫ﻳ‪‬ﻮﺭﺙ 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 ﻳ‪‬ﻌﺘﺮﺽ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺮﻭﺍﺓ ﳍﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺭﺩ‪‬ﻛﻢ ﳊﺪﻳﺚ ﺍﳌﺨﺘﻠﻌﺔ‪ ،‬ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻌﺘﺪ ﲝﻴﻀﺔ‪ ،‬ﻓﺈﻧﺎ ﻻ ﻧﻘﻮﻝ ﺑﻪ‪ ،‬ﻓﻠﻠﻨﺎﺱ ﰲ‬ ‫ﺙ ﺣﻴﺾ‪ ،‬ﻛﻘﻮﻝ‬ ‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﻮﻻﻥ‪ ،‬ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻋﺪ‪‬ﺎ ﺛﻼ ﹸ‬ ‫ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺃﰉ ﺣﻨﻴﻔﺔ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻋﺪ‪‬ﺎ 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 ﺟﻮﺍﺑ‪‬ﻪ ﺃﻥ ﻫﺬﺍ‬ ‫ﻳ‪‬ﻔﻀﻰ 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 ﺟﻮﺍﺑ‪‬ﻪ‪،‬‬ ‫ﻭﺃﻥ ﺫﻟﻚ ﰲ ﺍﳌﻌﺘﻞ ﻻ ﰲ ﺍﳌﻬﻤﻮﺯ‪.‬‬ ‫ﻗﻮﻟﻜﻢ‪ :‬ﺩﺧﻮ ﹸﻝ ﺍﻟﺘﺎﺀ ﰲ ﺛﻼﺛﺔ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻭﺍﺣﺪﻫﺎ ﻣﺬﻛﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻬﺮ‪ ،‬ﺟﻮﺍﺑ‪‬ﻪ ﺃﻥ‬ ‫ﻭﺍﺣﺪ ﺍﻟﻘﺮﻭﺀ ﻗﹶﺮﺀ‪ ،‬ﻭﻫﻮ ﻣﺬﻛﺮ‪ ،‬ﻓﺄﺗﻰ ﺑﺎﻟﺘﺎﺀ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﻔﻈﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻤﺎﻩ ﺣﻴﻀﺔ‪،‬‬


‫‪٤٤٦‬‬ ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺟﺎﺀﱏ ﺛﻼﺛﺔ ﺃﻧﻔﺲ‪ ،‬ﻭ ‪‬ﻫﻦ‪ ‬ﻧﺴﺎﺀ ﺑﺈﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻌ‪‬ﻤﻮﻡ 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 ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻭﻻ ﻓﺮﻕ‪ ،‬ﻷﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻠﱠﻤﻨﺎ ﺍﻟ ِﻌ ‪‬ﺪ ‪‬ﺩ ﰲ ﺍﻟﻜِﺘﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﻭ‪‬ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫ﹶﺛ ﹶ‬ ‫ﺼ ‪‬ﻦ‬ ‫ﻼﺛﹶﺔ ﻗﹸﺮﻭ‪ٍ ‬ﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨ :‬ﻭﻗﺎﻝ‪﴿ :‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﺍﻟﻼﱠﺋﻰ ‪‬ﻳِﺌ ‪‬‬ ‫ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻀ ‪‬ﻦ ‪‬ﻭﺃﹸﻭ ﹶﻻﺕ‪ ‬ﺍﻷ ‪‬ﺣﻤ‪‬ﺎ ِﻝ‬ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﻟﹶﻢ ِﳛ ‪‬‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﹶﺛ ﹶ‬ ‫ﺍ ﹶﳌﺤِﻴ ِ‬ ‫ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬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 ﻓﺮ‪‬ﻕ 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 ِﻋﺪ‪‬ﺓ ﺍ َﻷ ‪‬ﻣ ِﺔ‬ ‫ﳊﺮ‪‬ﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺖ ﰲ ﺫﻟﻚ ‪‬ﺳ‪‬ﻨﺔﹲ‪ ،‬ﻓﺎﻟﺴ‪‬ﻨ‪ ‬ﹸﺔ ﺃﺣ ‪‬ﻖ ﺃﻥ ﺗ‪‬ﺘ‪‬ﺒ ‪‬ﻊ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ‬ ‫ﺇﻻ ﹶﻛ ِﻌﺪ‪‬ﺓ ﺍ ﹸ‬ ‫ﳊﺮ‪‬ﺓ‪ ،‬ﻭﻫﻮ‬ ‫ﺫﻛﺮ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺃﻥ ﻗﻮﻝ ﻣﻜﺤﻮﻝ‪ :‬ﺇ ﱠﻥ ِﻋﺪ‪‬ﺓ ﺍﻷﻣﺔ ﰲ ﻛﻞ ﺷﻰ‪ ،‬ﹶﻛ ِﻌﺪ‪‬ﺓ ﺍ ﹸ‬ ‫ﻗﻮﻝ ﺃﰉ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﲨﻴﻊ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻫﺬﺍ ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻗﺪ ﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﲨﻬﻮﺭ ﺍ ُﻷ ‪‬ﻣﺔِ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ِ :‬ﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ﻧﺼﻒ ِﻋﺪ‪‬ﺓ 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 ﻛﺄﺣ‪‬ﻤ ‪‬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 ِﺣﻴ‪‬ﺾ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺯﻳﺪ ﺍﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻛﻤﺎ‬ ‫ﺭﻭﺍﻩ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻗﹶﺒﻴﺼﺔ‪ ،‬ﺑﻦ ﹸﺫﺅ‪‬ﻳﺐ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ِ :‬ﻋﺪ‪ ‬ﹸﺓ ﺍ َﻷ ‪‬ﻣ ِﺔ ﺣﻴﻀﺘﺎﻥ‪ ،‬ﻭ ِﻋﺪ‪‬ﺓ‬ ‫ﺾ‪ .‬ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﻭﺱ ﺍﻟﺜﻘﻔﻰ‪ ،‬ﺃﻥ ﻋﻤ ‪‬ﺮ ﺑ ‪‬ﻦ‬ ‫ﺙ ِﺣ‪‬ﻴ ِ‬ ‫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،‬‬ ‫ﺸﻬ‪‬ﺮﻳﻦ 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 ‫ﺴ‪‬ﻴﻂٍ‪ ،‬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.‬‬ ‫ﺼﺪ‪‬ﻳﻖ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ‪ :‬ﺃﺧﱪﱏ ﻫﺸﺎﻡ ﺑﻦ ‪‬ﺳﻌ‪‬ﺪ‪ ،‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻗﺎﻝ‪ِ :‬ﻋﺪ‪‬ﺓ ﺍ َﻷ ‪‬ﻣ ِﺔ ﺣﻴﻀﺘﺎﻥ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻣﻊ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻻ ﻧﻌﻠﻤﻪ ﺳ‪‬ﻨ ﹰﺔ ‪‬ﻋ ‪‬ﻦ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻣﻀﻰ ﺃﻣ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻗﻮ ﹸﻝ‬ ‫ﺍﻟﻘﺎﺳﻢ ﻭﺳﺎﱂ ﻓﻴﻪ ﻟﺮﺳﻮﻝ ﺍﻷﻣﲑ‪ ،‬ﻗﻞ ﻟﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﰲ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻻ ﺳ‪‬ﻨ ِ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 ‪‬ﻤ‪‬ﻴﺖ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ‪ :‬ﺃﻥ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﺋﻤﺔ ﺛﻘﺎﺕ‪ ،‬ﱂ ﻳﺴ ‪‬ﻢ ﹶﻗﻂﱡ‬ ‫‪‬ﻣﺘ‪‬ﻬﻤﺎﹰ‪ ،‬ﻭﻻ ﳎﺮﻭﺣﺎﹰ‪ ،‬ﻭﻻ ﳎﻬﻮﻻﹰ‪ ،‬ﻓﺸﻴﻮﺧﻪ ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﺋﻤﺔ ﺃﺟﻼﺀ‬ ‫ﺝ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻟﻪ ﹶﺫﻭ‪‬ﻕ ﰲ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪:‬‬ ‫ﻧﺒﻼﺀ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻣ‪‬ﺮ‪ ‬‬ ‫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 ﺍﳌﺴﻴ‪‬ﺐ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﻧﻈﲑ‬ ‫ﻣﺎﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺳﺎﺋﻂ ﺑﲔ ﻫﺆﻻﺀ ﻭﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺇﺫﺍ‬ ‫ﻉ‬ ‫ﺴﻤ‪‬ﻮﻥ ﺳﻮﺍﻫﻢ ﺍﻟﺒﺘﺔ‪ ،‬ﻭ ‪‬ﺩ ِ‬ ‫‪‬ﺳ ‪‬ﻤﻮ‪‬ﻫﻢ ﻭ‪ِ ‬ﺟﺪ‪‬ﻭﺍ 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 ﻭﺳ‪‬ﻨ ِ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 ِﻋﺪ‪‬ﺓ ﺍﻷﻣﺔ‪ ،‬ﻟﻄﺎﻟﺖ ﺟﺪﹰﺍ ﰒ ﺇﺫﺍ ﺗﺄﻣﻠ ‪‬‬ ‫ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﻓﻴﻬﺎ ﺫِﻛﺮ ﺍﻟ ِﻌﺪ‪‬ﺩ‪ ،‬ﻭﺟﺪﺗ‪‬ﻬﺎ ﻻ ﺗﺘﻨﺎﻭﻝ ﺍﻹﻣﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﻨﺎﻭﻝ ﺍﳊﺮﺍﺋﺮ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺤﻞﱡ ﹶﻟ ‪‬ﻬﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬ﻤ ‪‬ﻦ ﻣ‪‬ﺎ‬ ‫ﻼﹶﺛ ﹶﺔ ﹸﻗﺮ‪‬ﻭ ٍﺀ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ﺼ ‪‬ﻦ ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺕ ‪‬ﻳﺘ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪﴿ :‬ﻭ‪‬ﺍﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫ﻚ‬ ‫‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﱠﻪ ﰲ ﹶﺃ ‪‬ﺭﺣ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻦ ﺇ ﹾﻥ ﹸﻛﻦ‪ ‬ﻳ ‪‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ ﻭﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵﺧ ِﺮ ﻭ‪‬ﺑﻌ‪‬ﻮﹶﻟ‪‬ﺘ ‪‬ﻬﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬ﺮ ‪‬ﺩ ِﻫ ‪‬ﻦ ﰲ ﺫِﻟ ‪‬‬ ‫ﺻﻼﹶﺣﹰﺎ ‪‬ﻭﹶﻟﻬ‪ ‬ﻦ ِﻣﹾﺜﻞﹸ ﺍﻟﱠﺬﻯ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﺑِﺎﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺇ ﹾﻥ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺇ ‪‬‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨ :‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬ ‫ﺤﻞﱡ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﺄﺧ‪‬ﺬﹸﻭﺍ ِﻣﻤ‪‬ﺎ ﺁ‪‬ﺗ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﺨ‪‬ﺎﻓﹶﺎ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳﻘِﻴﻤ‪‬ﺎ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﻟﻠﱠﻪ ﻓﹶﺈ ﹾﻥ‬ ‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻓِﻴﻤ‪‬ﺎ ﺍﻓ‪‬ﺘ ‪‬ﺪ ‪‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ِﺧ ﹾﻔﺘ‪ ‬ﻢ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳﻘِﻴﻤ‪‬ﺎ ‪‬ﺣﺪ‪‬ﻭ ‪‬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 ﹶﻘﻬ‪‬ﺎ‪،‬‬ ‫ﺟﻌ‪‬ﺎ﴾‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﺮ‪‬ﺍ ‪‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺤﻞﱡ ﹶﻟﻪ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺢ ‪‬ﺯﻭ‪‬ﺟﹰﺎ ﹶﻏ‪‬ﻴ ‪‬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 ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ‬ ‫ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ‪﴿:‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱡ ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ﻭﻳ‪‬ﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮﺑ‪‬ﺼ ‪‬ﻦ ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﺑِﺎﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬ﻦ ﰲ ﹶﺃ‪‬ﻧﻔﹸ ِ‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ 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 ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ‪،‬‬ ‫ﺫﻟﻚ‪ ،‬ﻭﹶﻓ ‪‬ﻬﻢ‪ ‬ﺃﺻﺤﺎ ِ‬ ‫ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﳊﺮ‪‬ﺓ ﻭﺍﻷﻣﺔ ﰲ ﺍﻟ ِﻌﺪ‪‬ﺓ ﻋﻦ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﻻ ﻋﻦ ﳏﻤﺪ‬ ‫ﻭﻻ ﺗﻌﺮﻑ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍ ﹸ‬ ‫ﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﻣﻜﺤﻮﻝ‪ .‬ﻓﺄﻣﺎ ﺍﺑ ‪‬ﻦ ﺳﲑﻳﻦ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺠ ِﺰ ‪‬ﻡ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﺧﱪ ﺑﻪ ﻋﻦ ﺭﺃﻳﻪ‪ ،‬ﻭﻋﻠﱠﻖ‬ ‫ﺍﻟﻘﻮ ﹶﻝ ﺑﻪ ﻋﻠﻰ ﻋﺪﻡ ‪‬ﺳﻨ‪‬ﺔ ‪‬ﺗﺘ‪‬ﺒ ‪‬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 ﻭﺣﺪ‪‬ﻩ ﺍﳌﻌﱠﻠ ‪‬ﻖ ﻋﻠﻰ ﻋﺪﻡ ﺳ‪‬ﻨ ٍﺔ ‪‬ﻣﺘ‪‬ﺒﻌﺔٍ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺳ‪‬ﻨ ﹶﺔ ﻋﻤ ‪‬ﺮ‬ ‫ﺍﻟﺴﻠﻒ ﺇﻻ ﺭﺃ ‪‬‬ ‫ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺫﻟﻚ ‪‬ﻣ‪‬ﺘ‪‬ﺒ ‪‬ﻌﺔﹸ‪ ،‬ﻭﱂ ﳜﺎﻟﻔﻪ ﰲ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻒ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﻥ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﲨﺎﻫﲑ ﺍ ُﻷﻣ‪‬ﺔ‪ ،‬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 ‪‬ﺑﺪ‪‬ﳍﺎ ﰲ ﺣﻘﻬﺎ ﺛﻼﺛ ﹲﺔ‪.‬‬ ‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻠﲔ ‪‬ﺬﺍ ﻫﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺇﻥ ِﻋﺪ‪‬ﺎ ﺣﻴﻀﺘﺎﻥ ﻭﻗﺪ ﹶﺃ ﹾﻓﻨ‪‬ﻮﺍ‬ ‫‪‬ﺬﺍ‪ ،‬ﻭﻫﺬﺍ‪ ،‬ﻭﳍﻢ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﺷﻬﺮ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻫﻰ ﻟﻠﺸﺎﻓﻌﻰ‪ ،‬ﻭﻫﻰ ﺛﻼﺙ ﺭﻭﺍﻳﺎﺕ‬ ‫ﺕ ﻋﻨﻪ ﺃ‪‬ﺎ 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 ِﻋﺪ‪‬ﺎ ﺑﺎﻷﻗﺮﺍﺀ ﺣﻴﻀﺘﺎﻥ‪ ،‬ﻓﺠﻌﻞ ﻛﻞ ﺷﻬﺮ ﻣﻜﺎﻥ ﺣﻴﻀ ٍﺔ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ِﻋﺪ‪‬ﺎ ﺷﻬ ‪‬ﺮ ﻭﻧﺼﻒ‪ ،‬ﻧﻘﻠﻬﺎ ﻋﻨﻪ ﺍﻷﺛﺮﻡ‪ ،‬ﻭﺍﳌﻴﻤﻮﱏ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﻋﻠ ‪‬ﻰ ﺑ ِﻦ ﺃﰉ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﺑ ِﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑ ِﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬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 ِﻋﺪ‪‬ﺎ 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 ﻋ‪‬ﻠﻘ ﹰﺔ ﺃﺭﺑﻌﲔ‪ ،‬ﰒ ‪‬ﻣﻀ‪‬ﻐ ﹰﺔ ﺃﺭﺑﻌﲔ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟ ﱠﻄﻮ‪‬ﺭ 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 ﺷ‪‬ﺒﻬﹰﺎ ﻣﻦ ﺍﳊﺮﺍﺋﺮ‪ ،‬ﻭﺻﺎﺭﺕ ﺃﺷﺮ ‪‬‬ ‫ﺍﳌﻤﻠﻮﻛﺔ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﻓﺠﻌﻠﺖ ِﻋ ‪‬ﺪﺗ‪‬ﻬﺎ ﺑﲔ ﺍﻟﻌﺪﺗﲔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﻣﻦ ﺭ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﳐﺎﻟﻒ ﻹﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪،‬‬ ‫ﻷ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺍ َﻷ ‪‬ﻭﹶﻟﻴ‪‬ﻦ‪ ،‬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﴿ :‬ﻭ‪‬ﺍﻟﻼﱠﺋﻰ‬ ‫ﻭﺃﻣﺎ ِﻋﺪ‪‬ﺓ ﺍﻵﻳﺴﺔِ‪ ،‬ﻭﺍﻟﱴ ﱂ ‪‬ﺗ ِ‬ ‫ﻀ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﹶﺛ ﹶ‬ ‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﶈِﻴ ِ‬ ‫‪‬ﻳِﺌ ‪‬‬ ‫ﻦ﴾‬ ‫]ﺍﻟﻄﻼﻕ‪.[٤ :‬‬ ‫ﻭﻗﺪ ﺍﺿﻄﺮﺏ ﺍﻟﻨﺎﺱ ﰲ ﺣﺪ‪‬ﻩ 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 ﺑﺴﺘ‪‬ﲔ‬ ‫ﺖ ﲬﺴﲔ ﺳﻨﺔﹰ‪ ،‬ﺧﺮﺟﺖ ﻣﻦ ‪‬ﺣ ‪‬ﺪ ﺍﳊﹸ‪‬ﻴ ِ‬ ‫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 ،‬ﻓﺤﺪ‪‬ﻩ ﺳﺘﻮﻥ ﰲ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﲬﺴﻮﻥ ﰲ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺠﻢ‪.‬‬ ‫ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻣﺎ ﺑﲔ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﺩﻡ ﻣﺸﻜﻮﻙ ﻓﻴﻪ‪ ،‬ﺗﺼﻮﻡ ﻭﺗﺼﻠﱢﻰ‪،‬‬ ‫ﳋﺮ‪‬ﻗ ‪‬ﻰ‪ .‬ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺧﺎﻣﺴﺔ‪ :‬ﺃﻥ ﺍﻟﺪﻡ ﺇﻥ ﻋﺎﻭﺩ‬ ‫ﻭ‪‬ﺗﻘﹾﻀﻰ 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 ‪‬ﻌﺮ‪‬ﻑ ﺑﻴﺄﺱ ﺃﻗﺎﺭﺑِﻬﺎ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻳﻌﺘﱪ ﺑﻴﺄﺱ ﲨﻴﻊ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺼﺒ‪‬ﺎﺗِﻬﺎ‪ ،‬ﺃﻭ ﻧﺴﺎﺀ ﺑﻠ ِﺪﻫ‪‬ﺎ ﺧﺎﺻﺔ؟ ﻓﻴﻪ ﺛﻼﺛﺔ‬ ‫ﺍﻷﻭﻝ‪ :‬ﻫﻞ ﺍﳌﻌﺘﱪ ﲨﻴ ‪‬ﻊ ﺃﻗﺎﺭ‪‬ﺎ‪ ،‬ﺃﻭ ﻧﺴﺎ ُﺀ ‪‬ﻋ ‪‬‬ ‫ﺖ ﻋﺎﺩﺗ‪‬ﻬﻦ‪ ،‬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 ‪‬ﻧﺼ‪‬ﻪ‪ .‬ﻭﺍﻟﺜﺎﱏ ﻟﻪ ‪‬ﺣﺪ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﻭﺟﻬﲔ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﺳﺘﻮﻥ ﺳﻨﺔ‪ ،‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻘﺎﺹ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺣﺎﻣﺪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺍﺛﻨﺎﻥ ﻭﺳﺘﻮﻥ ‪‬ﺳ‪‬ﻨﺔﹰ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﰲ ‪$‬ﺍﳌﻬﺬﺏ‪ ،#‬ﻭﺍﺑﻦ ﺍﻟﺼﺒ‪‬ﺎﻍ ﰲ‬ ‫‪$‬ﺍﻟﺸﺎﻣﻞ‪.#‬‬ ‫ﺤﺪ‪‬ﻭﺍ ِ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 ‬ﻳ‪‬ﺘ ِ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 ‪‬ﺳ‪‬ﻨ ﹶﺔ ﺇﻻ ﻋﺮﺑﻴﺔﹲ‪ ،‬ﻭﻻ ‪‬ﺗِﻠﺪ‪‬‬ ‫ﺖ ﺃﰉ ﻋ‪‬ﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﻟﺪﺕ‬ ‫ﻟﺴ‪‬ﺘﲔ ‪‬ﺳ‪‬ﻨ 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 ‪‬ﺣ‪‬ﻴﻀ‪‬ﺘﲔ‪ ،‬ﰒ ﻳﺮﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺭﹶﻓ ‪‬ﻌﻪ‪ ‬ﺃ‪‬ﺎ ﺗﺘﺮﺑ‪‬ﺺ ﺗﺴﻌ ﹶﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﺈﻥ‬ ‫‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ﺕ ﺛﻼﺛﹶﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻣﻨﻬﻢ ﻣﺎﻟﻚ‪،‬‬ ‫ﺍﺳﺘﺒﺎﻥ ‪‬ﺎ ‪‬ﺣﻤ‪‬ﻞ‪ ،‬ﻭﺇﻻ ﺍﻋﺘ ‪‬ﺪ ‪‬‬ ‫ﻭﺃﲪﺪ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﻟﻘﺪﱘ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺗﺘﺮﺑ‪‬ﺺ ﻏﺎﻟﺐ ﻣﺪﺓ ﺍﳊﻤﻞ‪ ،‬ﱠﰒ ﺗﻌﺘ ‪‬ﺪ ِﻋﺪ‪‬ﺓ 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 ،‬ﻭﻏﲑ‪‬ﻫﺎ ﻻ ﺗﻜﻮﻥ ﺁﻳﺴ ﹸﺔ ﻭﺇﻥ ﺑﻠﻐﺖ ﲬﺴﲔ‪ .‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻧﻮﺍ ﻓﻴﻤﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ 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 ﻭﺃﻗﺎﺭ‪‬ﺎ‬ ‫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 ِﻟﻴ‪‬ﺄ ٍ‬ ‫ﻭﻳﺘﻜﺮ‪‬ﺭ ﺍﻧﻘﻄﺎﻋﻪ ﺃﻋﻮﺍﻣﹰﺎ ﻣﺘﺘﺎﺑﻌﺔ‪ ،‬ﰒ ﻳﻄﻠﱢﻖ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﺗﺘﺮﺑﺺ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺑﻨﺺ‬ ‫ﺖ ﺃﺭﺑﻌﲔ ﺃﻭ ﺃﻗ ﱠﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻫﻰ ﺃﻭﱃ ﺑﺎﻟﺘﺮﺑ‪‬ﺺ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﻨ ‪‬‬ ‫ﺍﻟﱴ ﺣﻜﻢ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﳉﻤﻬﻮﺭ ﺑﺘﺮ‪‬ﺑﺼِﻬﺎ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﰒ ﺛﻼﺛﺔ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﻛﺎﻧﺖ‬ ‫ﺖ ﻭﻫﻰ ﺣﺎﺋﺾ‪ ،‬ﰒ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ ﺑﻌﺪ ﻃﻼﻗﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﺭﹶﻓﻌ‪‬ﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﲢﻴﺾ ﻭ ﹸﻃﻠﱢﻘ ‪‬‬ ‫ﺐ ﻣﺪ ِﺓ ﺍﳊﻤﻞ‪ ،‬ﻓﻜﻴﻒ ‪‬ﺬﻩ؟ ﻭﳍﺬﺍ ﻗﺎﻝ‬ ‫ﺕ ﺑﻌﺪ ﺍﻧﻘﻀﺎ ِﺀ ﻏﺎﻟ ِ‬ ‫ﺣﻜﻢ ﻓﻴﻬﺎ ﲝﻜﻢ ﺍﻵﻳﺴﺎ ِ‬ ‫ﺱ ﻣﻊ ﺍﻟﺮ‪‬ﻳﺒﺔ‪،‬‬ ‫ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﰲ ‪$‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ :#‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺫﻛﺮ ﺍﻟﻴﺄ ‪‬‬ ‫ﺷﻬ‪ٍ ‬ﺮ﴾‬ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ‪‬‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬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 ﺣﻴﻀﺘ‪‬ﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ‬ ‫ﺖ ﻓﺤﺎﺿﺖ ‪‬ﺣ‪‬ﻴﻀ‪‬ﺔ‪ ،‬ﺃﻭ ﺣﻴﻀﺘﲔ‪ ،‬ﰒ ﺍﺭﺗﻔﻌ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﻳ‪‬ﻤﺎ ﺍﻣﺮﺃ ٍﺓ ﹸﻃﱢﻠ ﹶﻘ ‪‬‬ ‫‪‬ﺭﹶﻓ ‪‬ﻌﻬ‪‬ﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻨﺘﻈﺮ ﺗﺴﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﰒ ﺗﻌﺘ ‪‬ﺪ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬﺮ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻻ ﺗﺪﺭﻯ ﻣﺎ ﺍﻟﺬﻯ ‪‬ﺭﹶﻓ ‪‬ﻊ‬ ‫ﳊ‪‬ﻴﻀ‪‬ﺔ‪ ،‬ﻛﺎﻥ ﻣﻮﺿﻊ ﺍﻻﺭﺗﻴﺎﺏ‪ ،‬ﻓﺤﻜﻢ ﻓﻴﻬﺎ ‪‬ﺬﺍ ﺍﳊﻜﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﺗ‪‬ﺒﺎﻉ ﺫﻟﻚ ﺃﻟﺰ‪‬ﻡ ﻭﺃﻭﱃ‬ ‫ﺍﹶ‬ ‫ﻣﻦ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺮﺟ ﹶﻞ ﻳﻄﱢﻠ ‪‬ﻖ ﺍﻣﺮﺃﺗ ‪‬ﻪ ﺗﻄﻠﻴﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ‪ ،‬ﻓﲑﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ ﻭﻫﻰ‬ ‫ﺷﺎ‪‬ﺑ ﹲﺔ‪ :‬ﺃ‪‬ﺎ ﺗﺒﻘﻰ ﺛﻼﺛﲔ ‪‬ﺳ‪‬ﻨ ﹰﺔ ﻣﻌﺘ ‪‬ﺪﺓﹰ‪ ،‬ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﻷﻛﺜﺮ ﻣﻦ ﺳﻨﺘﲔ‪ ،‬ﱂ ﻳﻠﺰ ‪‬ﻣﻪ‪،‬‬


‫‪٤٥٣‬‬ ‫ﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟ ‪‬ﺪ‬ ‫ﺠ ِﻤ ِﻌ ‪‬‬ ‫ﻀﻮ‪‬ﺍ‪ ،‬ﻷ‪‬ﻢ 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 ‫ﺍﻣﺮﺃ‪‬ﺗ ‪‬ﻪ ﺗﻄﻠﻴ ﹶﻘ ﹰﺔ ﺃﻭ ﺗﻄﻠﻴﻘﺘﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺯﻭﺟﻬﺎ ﺃﺣﻜﺎ ‪‬ﻡ ﺍﻟﺰﻭﺟﺎﺕ ﻣﺎ ﺩﺍﻣ ‪‬‬ ‫ﺖ‬ ‫ﻕ ﹶﺃﻧ‪‬ﻬﺎ ﺟ‪ِ ‬ﻌﹶﻠ ‪‬‬ ‫ﺤﻘﹾﻪ‪ ،‬ﻭﻇﺎﻫﺮ ِﻋﺪ‪‬ﺓ ﺍﻟﻄﻼ ِ‬ ‫ِﻋ ‪‬ﺪﺗِﻬﺎ ﻣﻦ ﺍﳌﻮﺍ ‪‬ﺭﹶﺛ ِﺔ ﻭﻏﲑﻫﺎ؟ ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﱂ ‪‬ﻳ ﹾﻠ ‪‬‬ ‫ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﻜﻴﻒ ﺗﻜﻮ ﹸﻥ ﺍﳌﺮﺃﺓ ﻣ‪‬ﻌﺘ ‪‬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 ﺑﻌﺪ‪‬ﻫﺎ ﱂ ‪‬ﻳ ﹾﻠ ‪‬‬ ‫ﺍﳉﺪﻳﺪ ﺳﻮﺍﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺪ ﹶﺓ ﺍﳊﻤ ِﻞ ﻋﻨﺪﻩ ﺃﺭﺑ ‪‬ﻊ ﺳﻨ ‪‬‬ ‫ﺱ ﻳﻜﻮﻥ ﺑﻌﻀ‪‬ﻪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﰲ ِﻋ ‪‬ﺪﺗِﻬﺎ ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﻭﺍﻟﻴﺄ ‪‬‬ ‫ﺍﻟﻘﻨﻮﻁﹸ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﺎﺀُ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻈﻦ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ‪‬ﻳﺘ‪‬ﺴﻊ 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 ﻣﺮﻳﻀ‪‬ﻪ‪ :‬ﻗﺪ ﻳﺌﺴ ‪‬‬ ‫ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻏ ِﲑ ‪‬ﻭ ‪‬ﺟ ِﻬﻪِ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﺒﻴ‪‬ﻦ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﻟ ﹶﻘﻮ‪‬ﺍ ِﻋ ‪‬ﺪ ﻣِﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﺍﻟﻼﱢﺗﻰ ﹶﻻ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ِﻧﻜﹶﺎﺣﹰﺎ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬ﻬﻦ‪ ‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘ ‪‬ﱪﺟ‪‬ﺎ ٍ‬ ‫‪‬ﻳ ‪‬‬ ‫ﺿﺪ‪ ‬ﺍﻟﻴﺄﺱِ‪ ،‬ﻭﺍﻟﻘﺎﻋﺪ ﹸﺓ ﻣﻦ‬ ‫ﺕ ِﺑﺰِﻳ‪‬ﻨ ٍ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 ِﺪﻣ‪‬ﺎﹶﻗ‪‬ﻨﻄﹸﻮﺍ﴾ ]ﺍﻟﺸﻮﺭﻯ‪ [٢٨ :‬ﻭﺍﻟﻘﹸﻨﻮﻁ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻫ‪ ‬ﻮ ﺍﻟﱠﺬﻯ ‪‬ﻳ‪‬ﻨﺰ‪ ‬ﹸﻝ ﺍﻟ ‪‬ﻐ‪‬ﻴ ﹶ‬ ‫ِﺷ‪‬ﺒﻪ‪ ‬ﺍﻟﻴﺄﺱِ‪ ،‬ﻭﻟﻴﺲ ﻳﻌﻠﻤﻮﻥ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﺍﳌﻄ ‪‬ﺮ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻴﺄﺱ ‪‬ﺩ ‪‬ﺧﹶﻠﻬ‪‬ﻢ ﺣﲔ ﺗﻄﺎﻭﻝ‬ ‫ﺼﺮ‪‬ﻧﺎ﴾‬ ‫ﺱ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺪ ﻛﹸ ِﺬﺑ‪‬ﻮﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﺇﺑﻄﺎﺅﻩ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ﴿:‬ﺣﺘ‪‬ﻰ ﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻴﹶﺄ ‪‬‬ ‫]ﻳﻮﺳﻒ‪ ،[١١٠ :‬ﻓﻠﻤﺎ ﺫﻛ ‪‬ﺮ ﺃﻥ ﺍﻟﺮﺳ ﹶﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻴﺄﺳﻮﺍ ﻛﺎﻥ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ‪‬ﻢ‬ ‫ﺱ ﻣﻦ ﻏﲑ ﻳﻘﲔ ﺍﺳﺘﻴﻘﻨﻮﻩ‪ ،‬ﻷﻥ ﺍﻟﻴﻘﲔ ﰲ ﺫﻟﻚ ﺇﳕﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﺩﺧﻞ ﻗﻠﻮﺑ‪‬ﻬﻢ ﻳﺄ ‪‬‬ ‫ﻼ‬ ‫ﻚ ﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ﺁ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ﹶ‬ ‫ﺡ ﺃﻧ‪ ‬ﻪ ﹶﻟ ‪‬ﻦ ﻳ‪‬ﺆ‪ِ ‬ﻣ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻣ ‪‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻗﺼﺔ ﻧﻮﺡ‪ ﴿ :‬ﻭﺃﹸﻭ ِﺣ ‪‬ﻰ ﺇﱃ ﻧ‪‬ﻮ ٍ‬


‫‪٤٥٤‬‬ ‫ﺲ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮﻥ﴾ ]ﻫﻮﺩ‪ [٣٦ :‬ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﺇﺧﻮﺓ ﻳﻮﺳﻒ‪﴿ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ‬ ‫‪‬ﺗ‪‬ﺒ‪‬ﺘِﺌ ‪‬‬ ‫ﺠ‪‬ﻴﹰﺎ﴾ ]ﻳﻮﺳﻒ‪ ،[٨٠ :‬ﻓﺪﻝ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺄﺳ‪‬ﻬﻢ ﻟﻴﺲ ﺑﻴﻘﲔ‪،‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ِﻣ‪‬ﻨﻪ‪ ‬ﺧﹶﻠﺼ‪‬ﻮﺍ ‪‬ﻧ ِ‬ ‫ﻭﻗﺪ ‪‬ﺣﺪ‪‬ﺛﻨﺎ ﺍﺑﻦ ﺃﰉ ﹸﺃ ‪‬ﻭﻳ‪‬ﺲ‪ ،‬ﺣﺪﺛﻨﺎ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺧﻄﺒﺘﻪ‪ :‬ﺗ ‪‬ﻌﹶﻠﻤ‪ ‬ﻦ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎﺱ‪ :‬ﺃﻥ ﺍﻟﻄﻤﻊ ﹶﻓﻘﹾﺮ‪ ،‬ﻭﺃﻥ‬ ‫ﺱ ﻏِﲎ‪ ،‬ﻭﺃﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﻳﺌﺲ ﻣﻦ ﺷﻰﺀ‪ ،‬ﺍﺳﺘﻐﲎ ﻋﻨﻪ‪ .‬ﻓﺠﻌﻞ ﻋﻤﺮ ﺍﻟﻴﺄﺱ ﺑﺈﺯﺍﺀ ﺍﻟﻄﻤﻊ‪،‬‬ ‫ﺍﻟﻴﺄ ‪‬‬ ‫ﻭﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺍﳌﻌﺪ‪‬ﻝ ﻳ‪‬ﻨﺸﺪ ﺷﻌﺮﹰﺍ ﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻳﺼﻒ ﻧﺎﻗﺔ‪:‬‬ ‫ﺱ‬ ‫ﺻﻴ‪‬ﺮﺗ‪‬ﻬﺎ ﻛﹶﺎﻟ ﱠﻈﺒ‪‬ﻰ ﰲ ﺍﻟ ِﻜﻨ‪‬ﺎ ِ‬ ‫ﺻ ﹾﻔﺮ‪‬ﺍ ُﺀ ِﻣ ‪‬ﻦ ‪‬ﺗ ﹾﻠ ِﺪ ‪‬ﺑﻨِﻰ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ‪‬‬ ‫‪‬‬ ‫ﺱ‬ ‫ﺲ ‪‬ﺑﻴ‪‬ـ ‪‬ﻦ ﹶﻃ ‪‬ﻤ ٍﻊ ﻭ‪‬ﻳﺎ ِ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﺑِﺎ ِﻹ‪‬ﺑﺴ‪‬ﺎﺱ 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 ‫ﺷ‪‬ﺮﺣﺒﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻊ ‪‬ﺣ‪‬ﺒ ﹶﺔ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﺳﻮﺍﺀ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺃ‪‬ﻤﺎ ﺃﺗﻴﺎ ﺍﻟﻨ ‪‬‬ ‫ﺲ‬ ‫ﺕ ‪‬ﺭﺅ‪‬ﻭ ‪‬ﺳﻜﹸﻤﺎ ﻓﹶﺈ ﱠﻥ ﹸﻛ ﱠﻞ ‪‬ﻋ‪‬ﺒ ٍﺪ ﻳ‪‬ﻮﹶﻟﺪ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﳋ‪‬ﻴ ِﺮ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻬ ‪‬ﺰ ‪‬ﻫ ‪‬ﺰ ‪‬‬ ‫ﺷﻴﺌﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ $ :‬ﹶﻻ ‪‬ﺗ‪‬ﻴﺄﹶﺳﺎ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫)‪(١‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻗ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹲﺓ ﹸﺛﻢ‪ ‬ﻳ ‪‬ﺮﺯ‪‬ﻗﹸﻪ‪ ‬ﺍﻟﻠﱠﻪ ﻭ‪‬ﻳﻌ‪‬ﻄﻴﻪ‪. #‬‬ ‫ﻭﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﱠﻠﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬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 ﺗ‪‬ﺤﻴﺾ‪ ‬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 ‪‬ﺭﺑ‪‬ﻊ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﻃﻬﺮ ‪‬ﻫﻦ‪ ‬ﺛﻼﺛ ﹶﺔ ﺃﺭﺑﺎﻋﻪ‪ .‬ﻭﻣﻨﻬﻦ ﻣﻦ ﺗﻄﻬﺮ‬ ‫ﺤ ‪‬‬ ‫ﻛﻞ ﺷﻬﺮ ﻣﺮﺓﹰ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫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 ‫ﺴ‪‬ﻨ ِ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 ﺃ‪‬ﻢ ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ 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 ﺑﺄ‪‬ﻦ ﺍﻟﻼﺋﻰ ﻳﺌﺴﻦ‪ ،‬ﻛﻤﺎ ﺧﺼﻬﻦ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭﺍﻟﻼﱠﺋﻰ ﹶﻟ ‪‬ﻢ‬ ‫ﺤ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻀ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ [٤ :‬ﻓﺎﻟﱴ ﲢﻴﺾ‪ ،‬ﻫﻰ ﺍﻟﱴ ‪‬ﺗ‪‬ﻴﹶﺄﺱ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﺍﻻﺭﺗﻴﺎﺏ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪﴿ :‬ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[٤ :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﺇﻥ ﺍﺭﺗﱭ‪ ،‬ﺃﻯ‪ :‬ﺇﻥ ﺍﺭﺗﺒﺘﻢ ﰲ‬ ‫ﺣ‪‬ﻜﻤﻬﻦ‪ ،‬ﻭﺷﻜﻜﺘﻢ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻫﺬﺍ ﻻ ﻫﺬﺍ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ‬ ‫ﺍﺑﻦ ﺃﰉ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺮﻳﺮ‪ ،‬ﻭﻣﻮﺳﻰ ﺑﻦ ﺃﻋ‪‬ﲔ‪ ،‬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 ِﻋﺪ‪‬ﺩ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﱂ ‪‬ﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﻐﺎ ‪‬ﺭ ﻭﺍﻟﻜﺒﺎ ‪‬ﺭ ﻭﺃﻭﻻ ِ‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ‬ ‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﶈِﻴ ِ‬ ‫ﺍﻷﲪﺎﻝ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪﴿ :‬ﻭﺍﻟﻼﱠﺋﻰ ‪‬ﻳِﺌ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ‬ ‫ﻀ ‪‬ﻦ ﻭﺃﹸﻭ ﹶﻻﺕ‪ ‬ﺍﻷ ‪‬ﺣﻤ‪‬ﺎ ِﻝ ﹶﺃ ‪‬ﺟﻠﹸﻬ‪‬ﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ﻭ‪‬ﺍﻟﻼﱠﺋﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓ ِﻌﺪ‪‬ﺗ ‪‬ﻬﻦ‪ ‬ﹶﺛ ﹶ‬ ‫ﺖ‬ ‫‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪ ‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪ (١)[٤ :‬ﻓﺄ ‪‬ﺟﻞﹸ ﺇﺣﺪﺍﻫﻦ ﺃﻥ ﺗﻀ ‪‬ﻊ ﲪﻠﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻭﺿﻌﺖ‪ ،‬ﻓﻘﺪ ﻗﻀ ‪‬‬ ‫ﻋ ‪‬ﺪﺗ‪‬ﻬﺎ‪ .‬ﻭﻟﻔﻆ ﺟﺮﻳﺮ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﺇﻥ ﻧﺎﺳﹰﺎ ِﻣ ‪‬ﻦ ﺃﻫ ِﻞ ﺍﳌﹶﺪﻳ‪‬ﻨ ِﺔ ﹶﻟﻤ‪‬ﺎ ﻧ‪‬ﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺍﻟﱴ ﰲ ﺍﻟﺒﻘﺮﺓ ﰲ ِﻋﺪ‪‬ﺓ 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 ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ﴾ ]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 ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ‪] ﴾‬ﺍﻟﻄﻼﻕ‪ [٤ :‬ﰲ ﺍﻵﻳﺔ ﻳﻌﲎ ﺇﻥ ﺷﻜﻜﺘﻢ‪،‬‬ ‫ﺕ‬ ‫ﻓﻌ ‪‬ﺪﺗ‪‬ﻬﻦ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪﴿ :‬ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ﴾ ]ﺍﻟﻄﻼﻕ‪ [٤ :‬ﱂ ﺗﻌﻠﻤﻮﺍ ِﻋﺪ‪‬ﺓ ﺍﻟﱴ ﹶﻗ ‪‬ﻌ ‪‬ﺪ ‪‬‬ ‫ﻋﻦ ﺍﳊﻴﺾ‪ ،‬ﺃﻭ ﺍﻟﱴ ﱂ ‪‬ﺗﺤِﺾ‪ ،‬ﻓﻌﺪﺗ‪‬ﻬﻦ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗﺒ‪‬ﺘﻢ﴾‬ ‫]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 ‪‬ﺮﻳ‪‬ﺐ‪ ،‬ﲞﻼﻑ ﺍ ﹸﳌ ‪‬ﻌﺮِﺽ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ ﻻ ﻳﺴﺘﻮﻳﻦ ﰲ ﺍﺑﺘﺪﺍﺀ‬ ‫ﺍﳊﻴﺾ‪ ،‬ﺑﻞ ﻣﻨﻬﻦ ﻣﻦ ﺗ‪‬ﺤﻴﺾ 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.‬‬ ‫ﳊﻮ‪‬ﻝ ﻛﺎﻟﱴ‬ ‫ﺤﺾ‪ ،‬ﻫﻞ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺃﻭ ﺑﺎ ﹶ‬ ‫ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈ‪‬ﻢ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻤﻦ ﺑﻠﻐﺖ ﻭﱂ ‪‬ﺗ ِ‬ ‫ﺍﺭ‪‬ﺗﻔﹶﻊ ﺣﻴﻀ‪‬ﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﺭﹶﻓﻌ‪‬ﻪ؟ ﻭﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﱂ ﳚﻌﻠﻮﺍ ﻟﻠﺼ‪‬ﻐﺮ ﺍﳌﻮﺟﺐ ﻟﻼﻋﺘﺪﺍﺩ‬ ‫‪‬ﺎ ﺣﺪﺍﹰ‪ ،‬ﻓﻜﺬﻟﻚ ﳚﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻠ ِﻜ‪‬ﺒ ِﺮ ﺍﳌﻮﺟِﺐ ﻟﻼﻋﺘﺪﺍﺩ ﺑﺎﻟﺸﻬﺮ ﺣﺪﺍﹰ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ‪،‬‬ ‫ﻭﻟﻠﱠﻪ ﺍﳊﻤﺪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺐ ﺑﺎﳌﻮﺕ‪ ،‬ﺳﻮﺍ ٌﺀ ﺩﺧﻞ ﺑِﻬﺎ‪ ،‬ﺃﻭ ﱂ ﻳﺪﺧ‪‬ﻞ ﺍﺗﻔﺎﻗﺎﹰ‪ ،‬ﻛﻤﺎ ﺩ ﱠﻝ‬ ‫ﻭﺃﻣﺎ ﻋِﺪ ﹸﺓ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﺘﺠ ‪‬‬ ‫ﻕ‬ ‫ﻋﻠﻴﻪ ﻋﻤﻮ ‪‬ﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻳﺘﻮﺍﺭﺛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺼ‪‬ﺪﺍ ‪‬‬ ‫ﺕ ﳌﺎ ﻛﺎﻥ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻌﻘ ِﺪ ﺍﺳﺘﻘﱠﺮﺕ ﺑﻪ ﺍﻷﺣﻜﺎﻡ ﻓﺘﻮﺍﺭﺛﺎ‪،‬‬ ‫ﻳﺴﺘ ِﻘ ‪‬ﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻤ‪‬ﻰ‪ ،‬ﻷﻥ ﺍﳌﻮ ‪‬‬ ‫ﻭﺍﺳﺘﻘﺮ ﺍﳌﹶﻬﺮ‪ ،‬ﻭﻭﺟﺒﺖ ﺍﻟﻌِﺪﺓ‪.‬‬ ‫ﺏ ﻣﻬ ِﺮ ﺍﳌﺜﻞ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺴﻤ‪‬ﻰ‪ ،‬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 ‪‬ﺮﻭ‪‬ﻉ‬ ‫ﻯ‬ ‫ﺕ ﺃﹸ ‪‬ﺟ ِﺮ ‪‬‬ ‫ﺑﻨﺖ ﻭﺍﺷﻖ ﻭﻗﺪ ﺗﻘﺪﻡ‪ .‬ﻭﻟﻮ ﱂ ﺗﺮﺩ ﺑﻪ ﺍﻟﺴﻨﺔﹸ‪ ،‬ﻟﻜﺎﻥ ﻫﻮ ﳏﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻷﻥ ﺍﳌﻮ ‪‬‬ ‫ﺏ ﺍﻟﻌﺪﺓ‪.‬‬ ‫ﳎﺮﻯ ﺍﻟﺪ‪‬ﺧﻮ ِ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 ،‬ﻓﺈ‪‬ﺎ 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 :‬ﻭﺟﻮﺑ‪‬ﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃ‪‬ﺎ ﺛﻼﺛ ﹸﺔ ﻗﺮﻭﺀ‪ ،‬ﻭﺑﺮﺍﺀ ﹸﺓ ﺍﻟﺮﺣﻢ ﻳﻜﻔﻰ‬ ‫ﻓﻴﻬﺎ ﺣﻴﻀﺔ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳌﺴﺘﱪﺃﺓ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻭﺟﻮﺏ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﰲ ﺣﻖ ﻣﻦ ﻳ‪‬ﻘﻄﻊ ﺑﱪﺍﺀﺓ‬ ‫ﺭﲪﻬﺎ ﻟﺼﻐﺮﻫﺎ ﺃﻭ ﻟﻜﱪﻫﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺗﻌﺒﺪ ﻻ ﻳ‪‬ﻌﻘﻞ 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 ﺗﺘﺮ‪‬ﺑﺼ‪‬ﻬﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﰲ‬ ‫ﺺ ﺳﻨﺔ‪ ،‬ﻓﺨﻔﻔﻬﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ ﻟﺴﻌﻴﺪ ﺍﺑﻦ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ﺗﺘﺮﺑ‪ ‬‬ ‫ﺍﳌﺴﻴﺐ‪ :‬ﻣﺎ ﺑﺎﻝ ﺍﻟﻌﺸﺮ؟ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﻳ‪‬ﻨﻔﺦ 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 ﻳ‪‬ﻤﻜﻦ ﺗﻌﻠﻴﻠﹸﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻷ‪‬ﺎ 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 ‫ِﻟ‪‬ﻴ‪‬ﺘ ‪‬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 ‪‬‬ ‫ﻳ‪‬ﺪﺭﻯ ﻷﻯ ﺍﻟﻮﺍﻃﺌﲔ‪ .‬ﻭﺣ ‪‬ﻖ ﺍﳌﺮﺃﺓ‪ ،‬ﳌﺎ ﳍﺎ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺯﻣﻦ ﺍﻟﻌﺪﺓ ﻟﻜﻮ‪‬ﺎ ﺯﻭﺟﺔ ‪‬ﺗ ِﺮﺙﹸ‬ ‫ﺤﺘ‪‬ﻢ‬ ‫ﻭﺗﻮﺭﺙ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﺓ ﺣﻖ ﻟﻠﺰﻭﺝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳﺎ ﹶﺃﻳ‪‬ﻬﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﻧ ﹶﻜ ‪‬‬ ‫ﺍﳌﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ﺕ ﹸﺛﻢ‪ ‬ﹶﻃﱠﻠ ﹸﻘﺘ‪‬ﻤﻮ ‪‬ﻫﻦ‪ ‬ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﹶﻓﻤ‪‬ﺎﻟﻜﹸ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﺪ ٍﺓ‪‬ﺗﻌ‪‬ﺘﺪ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪:‬‬ ‫‪ [٤٩‬ﻓﻘﻮﻟﻪ‪ :‬ﻓﻤﺎ ﻟﻜﻢ ﻋﻠﻴﻬﻦ ﻣﻦ ﻋﺪﺓ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﺓ ﻟﻠﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺃﻳﻀﹰﺎ‬ ‫ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪:‬‬ ‫﴿ ‪‬ﻭ‪‬ﺑﻌ‪‬ﻮﹶﻟ‪‬ﺘ ‪‬ﻬﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬ﺮ ‪‬ﺩ ِﻫ ‪‬ﻦ ﰲ ﺫﹶﻟﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨ :‬ﻓﺠﻌﻞ ﺍﻟﺰﻭﺝ ﺃﺣ ‪‬ﻖ ﺑﺮﺩ‪‬ﻫﺎ ﰲ‬ ‫ﺺ‬ ‫ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺣﻖ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌِﺪﺓ ﺛﻼﺛﹶﺔ ﻗﹸﺮﻭﺀ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻃﺎﻟﺖ ﻣﺪ ﹸﺓ ﺍﻟﺘﺮﺑ ِ‬ ‫ﺺ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬﺮ‬ ‫ﻟِﻴ‪‬ﻨﻈﹸ ‪‬ﺮ ﰲ ﺃﻣﺮﻩ‪ :‬ﻫﻞ ﻳ‪‬ﻤﺴﻜﻬﺎ‪ ،‬ﺃﻭ ﻳ‪‬ﺴﺮﺣﻬﺎ ﻛﻤﺎ ﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻟﻠ ‪‬ﻤﺆ‪‬ﱃ ﺗﺮ‪‬ﺑ ‪‬‬ ‫ﻟﻴﻨﻈﺮ ﰲ ﺃﻣﺮﻩ‪ :‬ﻫﻞ ﻳ‪‬ﻤﺴﻚ ﻭﻳ‪‬ﻔﻰﺀ‪ ،‬ﺃﻭ ﻳ‪‬ﻄﻠﻖ‪ ،‬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 ﻳ‪‬ﺒﲔ ﺫِﻟﻚ‪ ،‬ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪﴿ :‬ﻭﺇﺫﺍ ﹶﻃﱠﻠ ﹾﻘﺘ‪‬ﻢ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓ‪‬ﺒﹶﻠ ‪‬ﻐ ‪‬ﻦ ﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﹶﻓ ﹶ‬ ‫ﺿﻮ‪‬ﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ﺑﺎﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺤ ‪‬ﻦ ﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻬﻦ‪ ‬ﺇﺫﹶﺍ ‪‬ﺗﺮ‪‬ﺍ ‪‬‬ ‫ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬ ‫ﻍ ﺍﻷﺟﻞ‪ :‬ﻫﻮ‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٢ :‬ﻭﺑﻠﻮ ﹸ‬ ‫ﻍ ﺍﻷﺟﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳎﺎﻭﺯﺗ‪‬ﻪ‪ ،‬ﻭﰱ ﻗﻮﻟﻪ‪﴿ :‬ﻓﺈﺫﺍ ﺑ‪‬ﻠ ‪‬ﻐ ‪‬ﻦ‬ ‫ﺍﻟﻮﺻﻮ ﹸﻝ ﻭﺍﻻﻧﺘﻬﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻠﻮ ﹸ‬ ‫ﺴﻜﹸﻮ ‪‬ﻫﻦ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﹶﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﻓﹶﺄ ‪‬ﻣ ِ‬ ‫ﻑ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[٢ :‬ﻣﻘﺎﺭﺑﺘ‪‬ﻪ 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 ﺗﻘﺪ‪‬ﻡ 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 ﻭﲤﺎﻣ‪‬ﻪ‪،‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻄ ‪‬ﻬ ‪‬ﺮ ﹶﻥ ﻓﹶﺈﺫﺍ ‪‬ﺗ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ﹶﻥ ﻓ ﹾﺄﺗ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ ﹶﺃﻣ‪‬ﺮﻛﹸﻢ‬ ‫ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٢ :‬ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺘﺮﺑ‪‬ﺺ ﺛﻼﺛﹶﺔ ﻗﹸﺮﻭﺀ‪ ،‬ﻓﺈﺫﺍ ﻣﻀﺖ ﺍﻟﺜﻼﹶﺛﺔﹸ ﻓﻘﺪ‬ ‫ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ‪.‬‬ ‫ﺝ ﻋﻨﺪ ﺑﻠﻮﻍ‬ ‫ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻘﻞ‪ :‬ﺇ‪‬ﺎ ﻋﻘﻴﺐ ﺍﻟﻘﺮﺀﻳﻦ ‪‬ﺗِﺒﲔ‪ ‬ﻣﻦ ﺍﻟﺰﻭﺝ‪ ،‬ﺧﻴ‪‬ﺮ 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 ﻳ‪‬ﺨﻴ‪‬ﺮ 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 ﴿:‬ﻭ‪‬ﺑﹶﻠ ‪‬ﻐﻨ‪‬ﺎ ﹶﺃ ‪‬ﺟﻠﹶﻨﺎ ﺍﻟﱠﺬﻯ ﹶﺃ ‪‬ﺟ ﹾﻠ ‪‬‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﹶﻓﻴ‪‬ﻤﺎ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬ﻦ ﰲ ﹶﺃ‪‬ﻧ ﹸﻔﺴِﻬ ‪‬ﻦ‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﻟﻨ‪‬ﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٢٨ :‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﹶﺈﺫﹶﺍ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻦ ﹶﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﹶﻓ ﹶ‬ ‫ﺑِﺎﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٤ :‬ﻭﺇﳕﺎ ﲪﻞ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﻫﻮ ﻣﻘﺎﺭﻧﺘﻪ ﺃ‪‬ﺎ 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 ﺃ‪‬ﺎ ﺑﺒﻠﻮﻍ ﺍﻷﺟﻞ‬ ‫ﻼﹶﺛ ﹶﺔ ﻗﹸﺮﻭﺀ‪،‬‬ ‫ﺤﻞﱡ ﻟِﻐﲑﻩ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺪ ﱠﻝ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺑﻞ ﺍﻟﻘﺮﺁﻥ ﺟﻌﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺮﺑﺺ ﺛ ﹶ‬ ‫‪‬ﺗ ِ‬ ‫ﻭﺫﻛﺮ ﺃ‪‬ﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ‪‬ﺗﻤﺴﻚ ﲟﻌﺮﻭﻑ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗ‪‬ﺴﺮﺡ ﺑﺈﺣﺴﺎﻥ‪ .‬ﻭﻗﺪ‬ ‫ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻹﻣﺴﺎﻙ ﺃﻭﺍﻟﺘﺴﺮﻳﺢ ﻋﻘﻴ ‪‬‬ ‫ﻕ ‪‬ﻣ ‪‬ﺮﺗ‪‬ﺎ ِﻥ ﻓﹶﺈ ‪‬ﻣﺴ‪‬ﺎ ‪‬ﻙ‬ ‫ﻼ‪‬‬ ‫ﺐ ﺍﻟﻄﻼﻕ‪،‬ﻓﻘﺎﻝ﴿ﺍﻟﻄﹼ ﹶ‬ ‫ﻑ ﹶﺃ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ِﺑ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ٍ‬ ‫ﺴﺮِﻳﺢ ﺑِﺈﺣ‪‬ﺴﺎ ٍﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٩ :‬ﰒ ﻗﺎﻝ‪﴿ :‬ﻭﺇﺫﹶﺍ ﹶﻃﻠﱠ ﹾﻘﺘ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺴﺎ َﺀ ﹶﻓ‪‬ﺒﹶﻠ ‪‬ﻐ ‪‬ﻦ‬ ‫ﻀﻠﹸﻮ ‪‬ﻫﻦ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬ ‫ﻼ ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﹶﺃ ‪‬ﺟﹶﻠﻬ‪ ‬ﻦ ﹶﻓ ﹶ‬ ‫ﺤ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻬﻦ‪] ﴾‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٢ :‬ﻭﻫﺬﺍ ﻫﻮ ﺗﺰ ‪‬ﻭﺟ‪‬ﻬﺎ‬ ‫ﺑﺰﻭﺟﻬﺎ ﺍﻷﻭﻝ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻯ ﻛﺎﻥ ﺃﺣ ‪‬ﻖ ‪‬ﺎ‪ ،‬ﻓﺎﻟﻨﻬﻰ ﻋﻦ ﻋﻀﻠﻬﻦ ﻣﺆ ﱢﻛ ‪‬ﺪ ﳊﻖ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﺤﻞﱡ ﻟﻠﺨ‪‬ﻄﺎﺏ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺃﻧﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﺇﻣﺎ ﺃﻥ‬ ‫ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃ‪‬ﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ‪‬ﺗ ِ‬ ‫ﻳ‪‬ﻤﺴﻚ ﲟﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﻳ‪‬ﺴﺮﺡ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﺳﺮﺡ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﺣﻠﺖ ﺣﻴﻨﺌﺬ ﻟﻠﺨ‪‬ﻄﺎﺏ‪،‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺪِﻻﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻨﺔ ﺃ‪‬ﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺟﻠﻬﺎ ﻭﻫﻮ ﺍﻧﻘﻀﺎﺀ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺑﺈﻧﻘﻄﺎﻉ‬


‫‪٤٦٠‬‬ ‫ﺍﻟﺪﻡ‪ ،‬ﻓﺈِﻣﺎ ﺃﻥ ﻳ‪‬ﻤﺴﻜﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻐﺘﺴِﻞ‪ ،‬ﻓﺘﻐﺘﺴِﻞ ﻋﻨﺪﻩ ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﺴﺮﺣﻬﺎ ﻓﺘﻐﺘﺴﻞ ﻭﺗﻨ ِﻜ ‪‬ﺢ‬ ‫ﻣﻦ ﺷﺎﺀﺕ‪ ،‬ﻭ‪‬ﺬﺍ ﻳ‪‬ﻌﺮﻑ 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 ِﲡﻌ‪‬ﻬﺎ ﰲ‬ ‫ﺴﻞﹾ‪ ،‬ﻓﹶﻠﻢ ﹶﻗﻴ‪‬ﺪ ﺍﻟﺘﺨﻴﲑ ﺑﺒﻠﻮﻍ ﺍﻷﺟﻞ؟ ﻗﻴﻞ‪ :‬ﻟﻴﺘﺒﲔ ﺃ‪‬ﺎ ﰲ ﻣﺪﺓ‬ ‫ﲨﻴﻊ ﻫﺬﻩ ﺍﳌﺪﺓ ﻣﺎ ﱂ ﺗﻐﺘ ِ‬ ‫ﺍﻟﻌِﺪﺓ ﻛﺎﻧﺖ ﻣﺘﺮﺑﺼﺔ ﻷﺟﻞ ﺣ ‪‬ﻖ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺍﻟﺘﺮﺑﺺ‪ :‬ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻨﺘﻈﺮﺓ‪ ،‬ﻫﻞ‬ ‫ﻳ‪‬ﻤﺴﻜﻬﺎ ﺃﻭ ﻳ‪‬ﺴﺮﺣﻬﺎ؟ ﻭﻫﺬﺍ ﺍﻟﺘﺨﻴ ‪‬ﲑ ﺛﺎﺑﺖ ﻟﻪ ﻣِﻦ ﺃﻭﻝ ﺍﳌﺪﺓ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻛﻤﺎ ‪‬ﺧﻴ‪‬ﺮ ﺍﳌﹸﺆﱃ‬ ‫ﲔ ﺍﻟﻔﻴﺌﺔ ﻭﻋﺪﻡ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻫﻨﺎ ﳌﺎ ﺧﻴ‪‬ﺮﻩ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﻛﺎﻥ ﲣﻴﲑ‪‬ﻩ ﻗﺒﻠﻪ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪،‬‬ ‫ﺑ ‪‬‬ ‫ﻟﻜﻦ ﺍﻟﺘﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ ﺇﳕﺎ ﻳ‪‬ﻤﻜﻦ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻷﺟﻞ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻫﻰ ﰲ ﺍﻟﻌﺪﺓ‪.‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺴﺮﳛ‪‬ﻬﺎ 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 ﺣﺒﺴ‪‬ﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳ‪‬ﻤﺴﻜﻬﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳ‪‬ﺴﺮﺣﻬﺎ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﳌﻄﻠﻘﺔ ﻗﺒﻞ ﺍﳌﺴﻴﺲ‪﴿ :‬ﹶﻓﻤ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻴﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﺪ ٍﺓ ‪‬ﺗ ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﻧ‪‬ﻬﺎ ﹶﻓ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ‬ ‫ﻭ ‪‬ﺳ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺳ‪‬ﺮﺍﺣﹰﺎ ﺟ‪‬ﻤﻴ ﹰ‬ ‫ﻼ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ ،[٤٩ :‬ﻓﺄﻣﺮ ﺑﺎﻟﺴﺮﺍﺡ ﺍﳉﻤﻴﻞ ﻭﻻ ﻋﺪﺓ‪ ،‬ﻓﹶﻌِﻠ ‪‬ﻢ ﺃﻥ‬ ‫ﲣﻠﻴﺔ ﺳﺒﻴﻠﻬﺎ ﺇﺭﺳﺎﻟﹸﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺳﺮ‪‬ﺡ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﻗﺔ‪ :‬ﺇﺫﺍ ﻣﻜﻨﻬﺎ ﻣِﻦ ﺍﻟﺬﻫﺎﺏ‪ ،‬ﻭ‪‬ﺬﺍ‬ ‫ﺍﻹﻃﻼﻕ ﻭﺍﻟﺴﺮﺍﺡ ﻳﻜﻮ ﹸﻥ ﻗﺪ ﰎ ﺗﻄﻠﻴﻘﹸﻬﺎ ﻭﲣﻠﻴﺘ‪‬ﻬﺎ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺍﻹﻃﻼﻕ ﺗﺎﻣﺎﹰ‪،‬‬ ‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳ‪‬ﻤﺴﻜﻬﺎ ﻭﺃﻥ ﻳ‪‬ﺴﺮﺣﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﻛﻮﻧﻪ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻗﺪ ﺟﻌﻞ ﺃﺣ ‪‬ﻖ ‪‬ﺎ‬ ‫ﻣِﻦ ﻏﲑﻩ ﻣﺪﺓ ﺍﻟﺘﺮﺑﺺ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﺮﺑﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻷﺟﻠﻪ‪ ،‬ﻭﻳﺆﻳ‪‬ﺪ ﻫﺬﺍ ﺃﺷﻴﺎﺀ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ،‬ﻷ‪‬ﺎ ﳌﺎ ﺍﻓﺘﺪﺕ ﻣﻨﻪ‪،‬‬ ‫ﻭﺑﺎﻧﺖ‪ ،‬ﻣﻠﻜﺖ ﻧﻔﺴ‪‬ﻬﺎ‪ ،‬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 ﺑﺄ‪‬ﺎ ﺇﳕﺎ ﺗ‪‬ﺴﺘﱪﺃ 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 ،‬ﻓﺈ‪‬ﺎ ﺗﻌﺘﺪ ﺛﻼﺛ ﹶﺔ ﻗﺮﻭﺀ‪ ،‬ﻭﻻ ﻳﺘﻤﻜﻦ ﺯﻭﺟ‪‬ﻬﺎ ﻣِﻦ‬ ‫ﺭﺟﻌﺘﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺑﺎﳌﺨﲑﺓ ﺇﺫﺍ ﻋﺘﻘﺖ ﲢﺖ ﺣﺮ ﺃﻭ ﻋﺒﺪ‪ ،‬ﻓﺈﻥ ﻋِﺪ‪‬ﺎ ﺛﻼﺛ ﹸﺔ ﻗﺮﻭﺀ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﹸﺃ ِﻣﺮ‪‬ﺕ ﺑﺮﻳﺮﺓ ﺃﻥ ﺗﻌﺘ ‪‬ﺪ ﻋِﺪﺓ ﺍﳊﺮﺓ)‪.(١‬‬ ‫ﺾ)‪ (٢‬ﻭﻻ ﺭﺟﻌﺔ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﹸﺃ ِﻣﺮ‪‬ﺕ ﺃﻥ ﺗﻌﺘ ‪‬ﺪ ﺛﻼﺙ ﺣِﻴ ٍ‬ ‫ﺺ ﻷﺟﻞ ﺭﺟﻌ ِﺔ ﺍﻟﺰﻭﺝ‪ ،‬ﺑﻞ‬ ‫ﺐ ﻓﻴﻪ ﺍﻟﺘﺮﺑ ‪‬‬ ‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﶈﺮ‪‬ﻡ 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 ﻳﺘﺰﻭ‪‬ﺟﻬﺎ ﺍﻟﺜﺎﱏ ﻭﻳ‪‬ﻄﻠﻘﻬﺎ 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 ،‬ﻭﺣﺮ‪‬ﻡ ﺍﳌﺮﺃﺓ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﺣﱴ ﺗﻨ ِﻜ ‪‬ﺢ ﺯﻭﺟﹰﺎ ﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻣِﻦ ﲤﺎﻡ ﺍﳊﻜﻤﺔ ﺃ‪‬ﺎ‬ ‫ﻻ ﺗﻨ ِﻜﺢ‪ ‬ﺣﱴ ﺗﺘﺮﺑﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺿﺮ ‪‬ﺭ ﻋﻠﻴﻬﺎ ﺑﻪ‪ ،‬ﻓﺈ‪‬ﺎ ﰲ ﻛﻞ ﻣﺮﺓ ﻣﻦ ﺍﻟﻄﻼﻕ‬ ‫ﺺ ﻫﻨﺎﻙ ﻧﻈﺮﹰﺍ ﰲ ﻣﺼﻠﺤﺘﻪ‪ ،‬ﳌﺎ ﱂ ﻳ‪‬ﻮﻗﻊ‬ ‫ﻻ ﺗﻨﻜﺢ ﺣﱴ ﺗﺘﺮﺑ‪‬ﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺘﺮﺑ ‪‬‬ ‫ﺐ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺃﻥ‬ ‫ﺺ ﺑﺎﻟﺜﻼﺙ ﻣِﻦ ﲤﺎﻡ ﻋﻘﻮﺑﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻋ‪‬ﻮِﻗ ‪‬‬ ‫ﺍﻟﺜﻼﺙ ﺍﶈﺮﻣﺔ‪ ،‬ﻭﻫﻨﺎ ﺍﻟﺘﺮﺑ ‪‬‬ ‫ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺣﺒﻴﺒﺘ‪‬ﻪ‪ ،‬ﻭﺟﻌﻞ ﺗﺮﺑﺼﻬﺎ ﺛﻼﺛ ﹶﺔ ﻗﺮﻭﺀ‪ ،‬ﻭﱂ ﳚﺰ ﺃﻥ ﺗﻌﻮ ‪‬ﺩ ﺇﻟﻴﻪ ﺣﱴ ﳛﻈﻰ ‪‬ﺎ‬ ‫ﻏﲑ‪‬ﻩ ﺣﻈﻮ ﹶﺓ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﻏﺐ ﺑﺰﻭﺟﺘﻪ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﰱ ﻛﻞ ﻣِﻦ ﺫﻟﻚ ﻋﻘﻮﺑﺔ ﻣﺆﳌﺔ ﻋﻠﻰ‬ ‫ﺇﻳﻘﺎﻉ ﺍﻟﺒﻐﻴﺾ ﺇﱃ ﺍﻟﻠﱠﻪ ﺍﳌﻜﺮﻭﻩ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺜﺔ ﻻ ﲢِﻞ ﻟﻪ ﺇﻻ ﺑﻌﺪ ﺗﺮﺑﺺ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ .(٢٢٣٢‬ﰲ ﺍﻟﻄﻼﻕ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٢٠٧٧‬ﰲ ﺍﻟﻄﻼﻕ‪.‬‬


‫‪٤٦٢‬‬ ‫ﻕ‬ ‫ﻕ ﻋ‪‬ﺴﻴﻠﺘﻪ‪ ،‬ﻭﻳﺬﻭ ‪‬‬ ‫ﻭﺗ‪‬ﺰﻭﺝ ﺑﺰﻭﺝ ﺁﺧﺮ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ ﺑﻴﺪ ﺫﻟﻚ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ‪‬ﺗﺬﹸﻭ ‪‬‬ ‫ﺱ ﻣﻨﻬﺎ‪ ،‬ﻓﻼ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺧﺘﻴﺎﺭﻫﺎ ﻻ ﺑﺈﺧﺘﻴﺎﺭﻩ‪،‬‬ ‫ﻋ‪‬ﺴﻴﻠﺘﻬﺎ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬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 ‫ﻳ‪‬ﻄﻠﱢﻘﻬﺎ ﻷﺟﻞ ﺍﻷﻭﻝ‪ ،‬ﺑﻞ ﻳ‪‬ﻤ ِ‬ ‫ﻕ ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺯﻭﺟﺎﻥ‪،‬‬ ‫ﺕ ﺃﻭ ﻃﻼﻕ‪ ،‬ﻛﻤﺎ ﻳﻔﺘﺮ ‪‬‬ ‫ﻕ ﺍﻟﺜﺎﱏ ﳍﺎ ﲟﻮ ٍ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻓﺮﺍ ‪‬‬ ‫ﺃﺑﻴﺢ ﻟﻠﻤﻄﻠﱢﻖ ﺍﻷﻭﻝ ﻧﻜﺎﺣ‪‬ﻬﺎ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺒﺎﺡ ﻟﻠﺮﺟﻞ ﻧﻜﺎﺡ ﻣﻄﻠﻘﺔ ﺍﻟﺮﺟﻞ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﱂ‬ ‫ﻳ‪‬ﺤﺮ‪‬ﻣﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﻬﻴ ِﻤ‪‬ﻨ ِﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﲞﻼﻑ ﺍﻟﺸﺮﻳﻌﺘﲔ‬ ‫ﺤﻞﱠ ﻟﻸﻭﻝ ﺃﺑﺪﹰﺍ‪.‬‬ ‫ﻗﺒﻠﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﰲ ﺷﺮﻳﻌﺔ ﺍﻟ‪‬ﺘﻮ‪‬ﺭﺍﺓ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﻣﱴ ﺗﺰﻭ‪‬ﺟﺖ ﺑﺰﻭﺝ ﺁﺧ ‪‬ﺮ ﱂ ‪‬ﺗ ِ‬ ‫ﻭﰱ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ‪ ،‬ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳ‪‬ﻄﻠﻘﻬﺎ 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 ‪‬ﺧ‪‬ﺒﺮ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﻮﻗﻮﻉ ﻟﻌﻨﺘﻪ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺃﻭ ﺩ‪‬ﻋﺎﺀ 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 ،‬ﻓﻌِﺪ‪‬ﺎ ﺛﻼﺛ ﹸﺔ ﺃﻗﺮﺍﺀ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻗﺮﺍﺀ‪،‬‬ ‫ﺼ ‪‬ﻦ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ‪ :‬ﻋﻠﻴﻬﺎ ﺍﻻﺳﺘﱪﺍﺀ ﲝﻴﻀﺔ‪ ،‬ﺩﻟﻴﻠﹸﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫ﻼﹶﺛ ﹶﺔ ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻭﱂ ﻳﻘﻒ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻋﻠﻖ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ﺑِﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻉ ﻛﺎﻥ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺕ ﺍﳋﻼﻑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ِﻧﺰ‪‬ﺍ ِ‬ ‫ﺗﺴﻮﻳﻐﻪ ﻋﻠﻰ ﺛﺒﻮ ِ‬ ‫ﻋﻠﻰ ﺍﳌﻌﺘﻘﺔ ﺍﳌﺨﻴ‪‬ﺮﺓ 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 ،‬ﻓﻌِﺪ‪‬ﺎ ﺛﻼﺛ ﹸﺔ ﺃﺷﻬﺮ ﺧﻼﻓﹰﺎ ﻻﺑﻦ ﺍﻟﻠﺒﺎﻥ ﺃﻧﻪ ﻻ ﻋِﺪﺓ‬ ‫ﻭﻛﺎﻧﺖ ﳑﻦ ﻻ ﲢﻴ ‪‬‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﺩﻟﻴﻠﻨﺎ‪ :‬ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ﻭ‪‬ﺍﻟﻼﱠﺋﻰ ﹶﻟ ‪‬ﻢ‬ ‫ﺾ ِﻣ ‪‬ﻦ ِﻧﺴ‪‬ﺎِﺋﻜﹸﻢ ﺇﻥ ﺍ ‪‬ﺭ‪‬ﺗ‪‬ﺒﺘ‪‬ﻢ ﹶﻓ ِﻌ ‪‬ﺪﺗ‪‬ﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﺤِﻴ ِ‬ ‫﴿ﻭﺍﻟﻼﱠﺋﻰ ‪‬ﻳِﺌ ‪‬‬ ‫ﺤ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻀ ‪‬ﻦ﴾ ]ﺍﻟﻄﻼﻕ‪.[٤ :‬‬ ‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﺇﺫﺍ ﻣﻀﺖ ﺍﻟﺴ‪‬ﻨﺔ ﺑﺄﻥ ﻋﻠﻰ ﻫﺬﻩ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ‪ ،‬ﱂ ﳚﺰ ﳐﺎﻟﻔﺘ‪‬ﻬﺎ‪ ،‬ﻭﻟﻮ ﱂ‬ ‫ﺖ ﻗﻴﺲ‪:‬‬ ‫ﳚﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻣﻊ ﺍﻟﺴﻨﺔ ﺇﲨﺎﻉ؟ ﻗﺎﻝ‪ :‬ﻭﻗﻮﻟﹸﻪ ج ﻟِﻔﺎﻃﻤﺔ ﺑﻨ ِ‬ ‫‪$‬ﺍ ‪‬ﻋ‪‬ﺘﺪ‪‬ﻯ‪ ،#‬ﻗﺪ ﻓﻬﻢ ﻣﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺃ‪‬ﺎ ﺗﻌﺘﺪ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻗﺪ ﻳ‪‬ﺴﻤﻰ ﻋِﺪﺓ‪.‬‬ ‫ﺕ ِﻣ ‪‬ﻦ‬ ‫ﺼﻨ‪‬ﺎ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻗﹸﻠﺖ‪ :‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﰲ ﺳﺒﺎﻳﺎ ﺃﻭﻃﺎﺱ‪ ،‬ﺃﻧﻪ ﻓﺴﺮﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‪﴿:‬ﻭﺍ ﹾﳌ ‪‬‬ ‫ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٢٤ :‬ﺑِﺎﻟﺴﺒﺎﻳﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻯ‪ :‬ﻓﻬﻦ ﻟﻜﻢ ﺣﻼﻝ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪ‪‬ﻦ‪،‬‬ ‫ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﹸﺃ ِﻣﺮ‪‬ﺕ 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 ﺟ‪‬ﻌﻞ 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 ﻋﺪﺩ‪‬ﻩ‪ ،‬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 ﻋِﺪ‪‬ﺎ ﺑﻌﻘﺪ ﺟﺪﻳﺪ‪ ،‬ﲞﻼﻑ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﳋﹸﻠﻊ ﻳ‪‬ﻤﻜﻦ ﻓﻴﻪ ﺭﺟﻮ ‪‬‬ ‫ﺍﻟﻔﺴﺦ ﻟِﺮﺿﺎﻉ ﺃﻭ ﻋ‪‬ﺪﺩ‪ ،‬ﺃﻭ ﳏﺮﻣﻴﺔ ﺣﻴﺚ ﻻ ﻳ‪‬ﻤﻜﻦ ﻋﻮﺩ‪‬ﻫﺎ 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 ﻳ‪‬ﺒﲔ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻭﺍﻟﺒﺎﺋﻦ‪ ،‬ﺃﻥ ِﻋﺪ‪‬ﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻷﺟﻞ ﺍﻟﺰﻭﺝ ﻭﻟﻠﻤﺮﺃﺓ‬ ‫)‪ (١‬ﺗﻘﺪﻡ ﺃﻧﻪ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‬


‫‪٤٦٤‬‬ ‫ﻓﻴﻬﺎ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻜﻦ ﺳ‪‬ﻜﻨﺎﻫﺎ‪ ،‬ﻫﻞ ﻫﻰ ﻛﺴﻜﲎ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻓﻴﺠﻮﺯ‬ ‫ﺨ ‪‬ﺮﺝ‪‬؟ ﻓﻴﻪ ﻗﻮﻻﻥ‪.‬‬ ‫ﺨﺮ‪‬ﺝ‪ ‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﺃﻥ ‪‬ﻳ‪‬ﻨﻘﹸﻠﹶﻬﺎ 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 ﺳ‪‬ﻜﲎ ﺍﻟﺮﺟﻌﻴﺔ ﻣِﻦ ﺟﻨﺲ ﺳﻜﲎ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ‪،‬‬ ‫ﻭﻟﻮ ﺗﺮﺍﺿﻴﺎ ﺑﺈﺳﻘﺎﻃﻬﺎ‪ ،‬ﱂ ﳚﺰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌِﺪﺓ ﻓﻴﻬﺎ ﻛﺬﻟﻚ ﲞﻼﻑ ﺍﻟﺒﺎﺋﻦ‪ ،‬ﻓﺈ‪‬ﺎ ﻻ ﺳ‪‬ﻜﲎ‬ ‫ﺝ ﻟﻪ ﺃﻥ ﻳ‪‬ﺨﺮﺟﻬﺎ‪ ،‬ﻭﳍﺎ ﺃﻥ ﲣﺮﺝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ‬ ‫ﳍﺎ‪ ،‬ﻭﻻ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﻟﺰﻭ ‪‬‬ ‫ﻗﻴﺲ‪:‬‬ ‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﺳ ﹾﻜﻨ‪‬ﻰ‪.#‬‬ ‫‪$‬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 ‪‬ﻳ‪‬ﺘ ِﻔﻘﹶﺎ ﻋﻠﻰ ﺇﺳﻘﺎﻃﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ‬ ‫ﺃﻥ ﻳ‪‬ﻄﱢﻠﻘﹶﻬﺎ 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 ‪‬ﳚﻮ‪‬ﺯ ﺃﲪﺪ ﰲ‬ ‫ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺇﺗﻔﺎ ‪‬‬ ‫ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺍﳋﹸﻠﻊ ﺑﻼ ﻋِﻮﺽ ﺇﺫﺍ ﻛﺎﻥ ﻃﻼﻗﺎﹰ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﺴﺨﺎﹰ‪ ،‬ﻓﻼ ﻳ‪‬ﺠﻮﺯ‪‬‬ ‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ‪ ،‬ﳉﺎﺯ ﺃﻥ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺒﻴﻨﻬﺎ ﻣﺮﺓ‬ ‫ﺺ ﻋﺪﺩ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻬﻤﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳚﻌﻼ ﺍﻟﻔﺮﻗﺔ‬ ‫ﺑﻌﺪ ﻣﺮﺓ ﻣﻦ ﻏﲑ ﺃﻥ ‪‬ﻳ‪‬ﻨﻘﹸ ‪‬‬ ‫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 ﻳ‪‬ﺨﲑ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳ‪‬ﺤﺮﻣﻬﺎ ﺑﻌﺪ ﺍﳌﺮﺓ‬


‫‪٤٦٥‬‬ ‫ﲔ ﺃﻥ ﳚﻌﻞ ﺍﻟﺸﻰﺀ ﺣﻼﻻﹰ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳ‪‬ﺤﺮﻣﻬﺎ‪ ،‬ﻭﳝﺘﻨﻊ ﺃﻥ ﳜﲑ ﺍﻟﺮﺟﻞ ﺑ ‪‬‬ ‫ﺏ ﺍﳊِﻞ ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﺤﺮﱘ‪،‬‬ ‫ﳚﻌﻠﹶﻪ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺇﳕﺎ ﻳ‪‬ﺨﲑ ﺑﲔ ﻣﺒﺎﺣﲔ ﻟﻪ‪ ،‬ﻭﻟﻪ ﻳ‪‬ﺒﺎﺷﺮ 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 ﻧﻔﺴ‪‬ﻪ 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 ‫ﻳ‪‬ﻤﻠﻜﻬﺎ ﺃﻣﺮﻫﺎ ﺑﺈﺧﺘﻴﺎﺭﻩ‪ ،‬ﻓﻴﺨﲑﻫﺎ ﺑﲔ ﺍﻟﻘﻴﺎﻡ ﻣﻌﻪ ﻭﻓﺮﺍﻗﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺃﻥ ﳜﺮ ‪‬‬ ‫ﺍﻟﺰﻭﺝ ﺑﺎﻟﻜﻠﻴﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳝﻜﻦ‪ .‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳ‪‬ﺴﻘﻂ ﺣﻘﱠﻪ ﻣِﻦ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻻ ﳝﻠﻚ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﳝﻠﻚ ﺍﻟﻌﺒﺪ ﻣﺎ ﻳﻨﻔﻌ‪‬ﻪ 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 ﹶﻔﻬ‪‬ﺎ َﺀ ﺃﻣ‪‬ﻮﺍﹶﻟﻬ‪‬ﻢ ﺍﻟﱠﱴ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﳍﻢ ِﻗﻴ‪‬ﺎﻣﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﳚﻌﻠﻮﻥ ﺃﻣﺮ ﺍﻷﺑﻀﺎﻉ ﺇﻟﻴﻬﻦ‬ ‫ﺃﻥ ﻳ‪‬ﺆﺗ‪‬ﻮﺍ 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 ﺭﺟﻌ‪‬ﺘﻬﺎ‪ .‬ﻭﺇﻥ ﺃﻭﻗﻌﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺟﻌﺘ‪‬ﻬﺎ‪ ..‬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 ﻋﺪ‪‬ﺎ‪ ،‬ﰒ ﺇﻥ ﺷﺎﺀ ﻃﻠﻖ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﺒﻘﻰ ﻟﻪ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﺇﻥ ﺃﻭﻗﻌﻬﺎ‪،‬‬ ‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﻻ ﺃﻥ ﺗﺘﺰﻭﺝ ﻏﲑﻩ‪ ،‬ﻭﻳ‪‬ﺼﻴﺒﻬﺎ ﻭﻳ‪‬ﻔﺎﺭﻗﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻯ‬ ‫‪‬ﺣﺮ‪ ‬ﻣ ‪‬‬


‫‪٤٦٦‬‬ ‫ﻣﻠﻜﻪ ﺇﻳﺎﻩ‪ ،‬ﱂ ﻳ‪‬ﻤﻠﱢﻜﻪ ﺃﻥ ﻳ‪‬ﺤﺮﻣﻬﺎ ﺍﺑﺘﺪﺍﺀ ﲢﺮﳝﹰﺎ ﺗﺎﻣﹰﺎ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﺗﻄﻠﻴﻘﺘﲔ‪ .‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻗﺪ ﺫﻛﺮﻧﺎ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﺨﺘﻠﻌﺔ ﺃ‪‬ﺎ 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 ‪$‬ﺳﻨﻨﻪ ﺍﻟﻜﺒﲑ‪ :#‬ﺑﺎﺏ ﰲ ﻋﺪﺓ ﺍﳌﺨﺘﻠﻌﺔ‪ .‬ﺃﺧﱪﱏ ﺃﺑﻮ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ‬ ‫ﳛﲕ ﺍﳌﺮﻭﺯﻯ‪ ،‬ﺣﺪﺛﻨﺎ ﺷﺎﺫﺍﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺜﻤﺎﻥ ﺃﺧﻮ ‪‬ﻋﺒ‪‬ﺪﺍﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﰉ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻠﻰ‬ ‫ﺖ‬ ‫ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺃﻥ ‪‬ﺭ‪‬ﺑﻴ‪‬ﻊ ﺑﻨ ‪‬‬ ‫ﺖ ﺍﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﺿﺮﺏ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﻜﺴ ‪‬ﺮ ﻳﺪﻫﺎ ﻭﻫﻰ‬ ‫ﻣﻌﻮ‪‬ﺫ ﺑ ِﻦ ﻋﻔﺮﺍﺀ‪ ،‬ﺃﺧﱪﺗﻪ ﺃﻥ ﺛﺎﺑ ‪‬‬ ‫ﲨﻴﻠﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺃﰉ‪ ،‬ﻓﺠﺎﺀ ﺃﺧﻮﻫﺎ ﻳﺸﺘﻜﻴﻪ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺄﺭﺳﻞ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺛﺎﺑﺖ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫‪$‬ﺧ‪‬ﺬ ﺍﻟﺬﻯ ﳍﺎ ﻋﻠﻴﻚ‪ ،‬ﻭﺧ ﱢﻞ ﺳﺒﻴﻠﻬﺎ‪ #‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺄﺭﺳﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﺘﺮﺑﺺ‬ ‫ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺗﻠﺤﻖ ﺑﺄﻫﻠﻬﺎ)‪.(١‬‬ ‫ﺃﺧﱪﻧﺎ ﻋ‪‬ﺒﻴ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ ‪‬ﻦ ﺳﻌﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﻋﻤﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ‬ ‫ﺃﰉ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﻋ‪‬ﺒﺎﺩﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻋﻦ ﺭ‪‬ﺑ‪‬ﻴ ِﻊ‬ ‫ﺖ‬ ‫ﺖ ﻣﻦ ﺯﻭﺟﻰ‪ ،‬ﰒ ﺟﺌ ‪‬‬ ‫ﺖ ﳍﺎ‪ :‬ﺣﺪﺛﻴﲎ ﺣﺪﻳﺜﹶﻚ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺍﺧﺘﻠﻌ ‪‬‬ ‫ﺖ ﻣﻌﻮ‪‬ﺫ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬ ‫ﺑﻨ ِ‬ ‫ﻋﺜﻤﺎﻥ‪ ،‬ﻓﺴﺄﻟ ‪‬‬ ‫ﺚ ﻋﻬﺪ ﺑﻚ‬ ‫ﺖ ﻣﺎﺫﺍ ﻋﻠ ‪‬ﻰ ﻣِﻦ ﺍﻟﻌِﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻋِﺪﺓ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺣﺪﻳ ﹶ‬ ‫ﻓﺘﻤﻜﹸﺜﲔ ﺣﱴ ﲢﻴﻀﻰ ﺣ‪‬ﻴﻀﺔ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻭﺇﳕﺎ ﺗ‪‬ﺒ ‪‬ﻊ ﰲ ﺫﻟﻚ ﻗﻀﺎ َﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﺮﱘ‬ ‫ﺖ ﺛﺎﺑ ِ‬ ‫ﺍ ﹶﳌﻐ‪‬ﺎِﻟﻴ‪‬ﺔ‪ ،‬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 ‪‬ﺪﺗ‪‬ﻬﺎ 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 ‪$‬ﺍﻟﺴﻨﻦ‪ :#‬ﻋﻦ ﺯﻳﻨ ‪‬‬ ‫ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ‪ ،‬ﺃ‪‬ﺎ ﺟﺎﺀﺕ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺗﺴﺄﻟﻪ ﺃﻥ ﺗﺮﺟ ‪‬ﻊ ﺇﱃ ﺃﻫﻠﻬﺎ ﰲ ﺑﲎ‬ ‫ﺧ‪‬ﺪﺭﺓ‪ ،‬ﻓﺈﻥ ﺯﻭﺟﻬﺎ ﺧﺮﺝ ﰲ ﻃﻠﺐ ﹶﺃ ‪‬ﻋﺒ‪ٍ ‬ﺪ ﻟﻪ ﹶﺃ‪‬ﺑﻘﹸﻮﺍ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻧ‪‬ﻮﺍ ﺑﻄﺮﻑ ﺍﻟ ﹸﻘﺪ‪‬ﻭﻡ‪ ،‬ﳊﻘﻬﻢ‬ ‫ﻓﻘﺘﻠﹸﻮﻩ‪ ،‬ﻓﺴﺄﻟ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻰ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺘﺮﻛﲎ ﰲ ﻣﺴﻜﻦ ‪‬ﻳﻤِﻠﻜﹸﻪ ﻭﻻ‬ ‫ﺖ ﰲ ﺍﳊﺠﺮﺓ ﺃﻭ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬ ‫ﺖ ﺣﱴ ﺇﺫﺍ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻧﻔﻘﺔ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬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 ‪‬ﺑ‪‬ﻴﺘﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺒ‪‬ﻠ ﹶﻎ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫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 ‪$‬ﻣﻮﻃﺌﻪ‪ ،#‬ﻭﺍﺣﺘﺞ ﺑﻪ‪ ،‬ﻭﺑﲎ ﻋﻠﻴﻪ ﻣﺬﻫﺒﻪ‪.‬‬ ‫ﺐ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺯﻳﻨﺐ ﺑﻨﺖ ﻛﻌﺐ ﳎﻬﻮﻟﺔ‪ ،‬ﻓﻨﻌﻢ ﳎﻬﻮﻟ ﹲﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟ ﻭﺯﻳﻨ ‪‬‬ ‫ﻫﺬﻩ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﺎﺕ‪ ،‬ﻭﻫﻰ ﺍﻣﺮﺃﺓ ﺃﰉ ﺳﻌﻴﺪ‪ ،‬ﺭﻭﻯ ﻋﻨﻬﺎ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻛﻌﺐ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﺴﻌﻴﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ‪ .‬ﻭﺍﻟﺬﻯ ﻏﺮ ﺃﺑﺎ ﳏﻤﺪ ﻗﻮ ﹸﻝ ﻋﻠﻰ‬ ‫ﺑﻦ ﺍﳌﺪﻳﲎ‪ :‬ﱂ ﻳﺮﻭ ﻋﻨﻬﺎ ﻏ ‪‬ﲑ ﺳﻌﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﻳﻌﻘﻮﺏ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﰉ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻌﻤﺮ ﺍﺑﻦ‬ ‫ﺖ ﻛﻌﺐ ﺑﻦ ﻋ‪‬ﺠﺮﺓ‬ ‫ﺐ ﺑﻨ ِ‬ ‫ﺣﺰﻡ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋ‪‬ﺠﺮﺓ‪ ،‬ﻋﻦ ﻋﻤﺘﻪ ﺯﻳﻨ ‪‬‬ ‫ﺱ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻋﻨﺪ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺷﺘﻜﻰ ﺍﻟﻨﺎ ‪‬‬ ‫ﺸ ‪‬ﻦ ﰲ‬ ‫ﺸﻜﹸﻮﺍ ‪‬ﻋِﻠﻴ‪‬ﺎ‪ ،‬ﻓﹶﻮﺍﻟﻠﱠ ِﻪ َﻷ ‪‬ﺧ ‪‬‬ ‫ﺱ ﻻ ‪‬ﺗ ‪‬‬ ‫ﱮ ج ﺧﻄﻴﺒﺎﹰ‪ ،‬ﻓﺴﻤﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ‪$ :‬ﻳ‪‬ﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻓﻘﺎﻡ ﺍﻟﻨ ‪‬‬ ‫)‪(١‬‬ ‫ﺖ ﺻﺤﺎﰉ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻬﺎ‬ ‫ﺕ ﺍﻟﻠﱠﻪ ﺃﻭ ﰲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ‪ ، #‬ﻓﻬﺬﻩ ﺍﻣﺮﺃﺓ ﺗﺎﺑﻌﻴﺔ ﻛﺎﻧﺖ ﲢ ‪‬‬ ‫ﺫﹶﺍ ِ‬ ‫ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﱂ ﻳ‪‬ﻄﻌﻦ 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 ﻳ‪‬ﻌﻠﻢ ﻓﻴﻪ‬ ‫ﻗﺪﺡ ﻭﻻ ﺟﺮﺡ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻳ‪‬ﺤﺘﺞ 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 .‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗ‪‬ﻔﱴ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺑﺎﳋﺮﻭﺝ ﰲ ﻋﺪ‪‬ﺎ‪ ،‬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 ﺃﺭﺑﻌ‪‬ﺔ 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 ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬‬ ‫ﺼ ‪‬ﻦ ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ﻭﻳ‪‬ﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫)‪(٢‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻳ ‪‬ﻌ‪‬ﺘ ِﺪ ‪‬ﺩ ﹶﻥ ﰲ ﺑﻴﻮ‪‬ﻦ‪ ،‬ﺗﻌ‪‬ﺘ ‪‬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 ﺍﳌﺘﻮ‪‬ﰱ ﻋﻨﻬﺎ ﺣﻴ ﹸ‬ ‫ﺃﰉ ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﺍﻟﺸﻌﱮ‪ ،‬ﺃﻥ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺮﺣ‪ ‬ﹸﻞ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﻦ‬ ‫ﰲ ﻋﺪ‪‬ﻦ)‪.(٣‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‬ ‫ﻭﻋﻄﺎﺀ‪ ،‬ﻗﺎﻻ ﲨﻴﻌﹰﺎ‪ :‬ﺍﳌﺒﺘﻮﺗﺔ ﻭﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ‪‬ﺗ ‪‬‬ ‫ﺤﺠ‪‬ﺎ ِﻥ ﻭﺗﻌﺘ ِﻤﺮ‪‬ﺍﻥ‪ ،‬ﻭﺗﻨﺘﻘﻼﻥ ﻭﺗﺒﻴﺘﺎﻥ)‪.(٤‬‬ ‫)‪(٥‬‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ‪ :‬ﹶﻻ ﻳ‪‬ﻀ ‪‬ﺮ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺃﻳ ‪‬ﻦ ﺍﻋﺘﺪﺕ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ :‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﻭﺃﰉ ﺍﻟﺸﻌﺜﺎﺀ‪ ،‬ﻗﺎﻻ ﲨﻴﻌﹰﺎ‪ :‬ﺍﳌﺘﻮﻓﱠﻰ‬ ‫ﻋﻨﻬﺎ ﲣﺮ‪‬ﺝ ﰲ ﻋﺪ‪‬ﺎ ﺣﻴﺚ ﺷﺎﺀﺕ)‪.(٦‬‬ ‫ﺖ‬ ‫ﻭﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﺃﰉ ﺷﻴﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﻫ‪‬ﺎﺏ ﺍﻟﺜﻘﻔﻰ‪ ،‬ﻋﻦ ﺣﺒﻴﺐ ﺍﳌﻌﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﻋﻄﺎﺀ ﻋﻦ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ ،‬ﺃ‪‬ﺗ ‪‬‬ ‫ﺤﺠ‪‬ﺎﻥ ﰲ ﻋِﺪ‪‬ﻤﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪ .(٧‬ﻭﻛﺎﻥ ﺍﳊﺴﻦ‬ ‫ﻳﻘﻮ ﹸﻝ ﲟﺜﻞ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ‪ :‬ﺃﺧﱪﱏ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻋﻦ ﺣﻨﲔ ﺑﻦ ﺃﰉ ﺣﻜﻴﻢ‪ ،‬ﺃﻥ ﺍﻣﺮﺃﺓ ﻣ‪‬ﺰﺍﺣﻢ 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 ﺍﻣﺮﺃﺗ‪‬ﻪ‪ ،‬ﻭﻟﻪ ‪‬ﺎ ﺩﺍﺭ‪ ،‬ﻭﻟﻪ ﺑﺎﻟﻔﹸﺴﻄﺎﻁ ﺩﺍﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺣﺒ‪‬ﺖ‬ ‫ﺖ ﺃﻥ ﺗﺮ ِﺟ ‪‬ﻊ ﺇﱃ ﺩﺍﺭ ﺯﻭﺟﻬﺎ ﻭﻗﺮﺍﺭﻩ‬ ‫ﺚ ﺗﻮﱢﻓ ‪‬ﻰ ﺯﻭﺟ‪‬ﻬﺎ ﻓﻠﺘﻌﺘﺪ‪ ،‬ﻭﺇﻥ ﺃﺣ‪‬ﺒ ‪‬‬ ‫ﺃﻥ ﺗﻌﺘ ‪‬ﺪ ﺣﻴ ﹸ‬ ‫ﺑﺎﻟﻔﹸﺴﻄﺎﻁ‪ ،‬ﻓﺘﻌﺘﺪ ﻓﻴﻬﺎ ﻓﻠﺘﺮﺟﻊ)‪.(٢‬‬ ‫ﺖ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ‪ :‬ﻭﺃﺧﱪﱏ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻋﻦ ﺑ‪‬ﻜﲑ ﺑﻦ ﺍﻷﺷﺞ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﳌﺮﺃﺓ ﳜﺮﺝ ‪‬ﺎ ﺯﻭﺟ‪‬ﻬﺎ ﺇﱃ ﺑﻠﺪ ﻓﻴﺘﻮﰱ؟ ﻗﺎﻝ‪ :‬ﺗﻌﺘﺪ ﺣﻴﺚ‬ ‫ﺐ ﺃﻫﻞ‬ ‫ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﺗﺮﺟ ‪‬ﻊ ﺇﱃ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﺣﱴ ﺗﻨﻘﻀﻰ ﻋﺪ‪‬ﺎ ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﺍﻟﻈﺎﻫﺮ ﹸﻛﻠﱢﻬﻢ‪.‬ﻭﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﺣ‪‬ﺠﺘﺎﻥ‪ ،‬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 ﻋﺪﺗ‪‬ﻬﺎ ﻋﻨ ‪‬ﺪ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺘﻌﺘﺪ ﺣﻴ ﹸ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [٢٤٠ :‬ﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﺷﺎﺀﺕ ﺍﻋﺘﺪﺕ ﻋﻨﺪ ﺃﻫﻠﻪ‪ ،‬ﻭﺳﻜﻨﺖ ﰲ ﻭﺻﻴﺘﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻦ﴾‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓﹶﻴﻤﺎ ﻓ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫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 ﺗ‪‬ﻮﰱ 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 ﺣﺎﺟ‪‬ﺎ ٍ‬ ‫ﺕ ﺗﻮﰱ ﻋﻨﻬﻦ ﺃﺯﻭﺍﺟﻬﻦ)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﺟ‪‬ﺮﻳﺞ‪ ،‬ﺃﺧﱪﻧﺎ ﺣ‪‬ﻤﻴ ‪‬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 ﻳﺮﺟﻌﺎ‪‬ﻦ ﺣﺎﺟ‪‬ﺎ ٍ‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﺎﻫﻚ ﻋﻦ ﺃﻣﻪ ﻣ‪‬ﺴﻴﻜﺔ‪،‬‬ ‫ﲪﻠﹸﻮﻫﺎ‬ ‫ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﺍﺭﺕ ﺃﻫﻠﻬﺎ ﰲ ﻋِﺪ‪‬ﺎ‪ ،‬ﻓﻀﺮ‪‬ﺎ ﺍﻟﻄﻠﻖ‪ ،‬ﻓﺄﺗﻮ‪‬ﺍ 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 ،‬ﺃﻣ‪‬ﺮﻫﺎ ﺃﻥ‬ ‫ﻣِﻦ ﻭﻓﺎﺓ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﺄﺗﻴﻬﻢ ﺑﺎﻟﻨ‪‬ﻬﺎﺭ‪ ،‬ﹶﻓ‪‬ﺘﺘ‪‬ﺤ ‪‬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 ﻋ‪‬ﻤﺮ ﺭﺧ‪‬ﺺ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺃﻥ ﺗﺄﺗﻰ ﺃﻫﻠﻬﺎ ﺑﻴﺎﺽ‬ ‫ﻳﻮﻣﻬﺎ‪ ،‬ﻭﺃﻥ ﺯﻳ ‪‬ﺪ ﺑﻦ ﺛﺎﺑﺖ ﱂ ‪‬ﻳ ‪‬ﺮﺧ‪‬ﺺ ﳍﺎ ﺇﻻ ﰲ ﺑﻴﺎﺽ ﻳﻮﻣﻬﺎ ﺃﻭ ﻟﻴﻠﻬﺎ)‪.(٤‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤِﺮ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﻟ‪‬ﻨﺨ‪‬ﻌﻰ‪ ،‬ﻋﻦ ﻋﻠﻘﻤﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻝ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﻧﺴﺎﺀ ﻣﻦ ﳘﺪﺍﻥ ﻧ‪ِ ‬ﻌ ‪‬ﻰ ﺇﻟﻴﻬﻦ ﺃﺯﻭﺍﺟ‪‬ﻬﻦ‪،‬‬ ‫ﹶﻓﻘﹸ ﹾﻠ ‪‬ﻦ‪ :‬ﺇﻧﺎ ﻧ‪‬ﺴﺘ‪‬ﻮ ِ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 ﻋ‪‬ﻮﺍﻧﺔ‪ ،‬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 ﻫ‪‬ﺸﻴﻢ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﺍﻟﺸﻌﱮ‪،‬‬ ‫ﺃﻧﻪ ﺳ‪ِ‬ﺌ ﹶﻞ ﻋﻦ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ :‬ﺃﲣﺮﺝ ﰲ ﻋﺪ‪‬ﺎ؟ 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 ﲣﺮ‪‬ﺝ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻳﻌﲎ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‬ ‫ﻳ‪‬ﺮﺣﻠﻬﺎ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﲪ‪‬ﺎ ‪‬ﺩ ﺑ ‪‬ﻦ ﺳﻠﻤﺔ‪ :‬ﺃﺧﱪﻧﺎ ﻫِﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﺃﻥ ﺃﺑﺎﻩ ﻗﺎﻝ‪ :‬ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‬ ‫ﺗﻌﺘ ‪‬ﺪ ﰲ ﺑﻴﺘﻬﺎ ﺇﻻ ﺃﻥ ﻳﻨﺘﻮﻯ ﺃﻫﻠﹸﻬﺎ ﻓﺘﻨﺘﻮﻯ ﻣﻌﻬﻢ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﻫ‪‬ﺸﻴﻢ‪ ،‬ﺃﺧﱪﻧﺎ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻫﻮ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﺃﻥ‬ ‫ﺡ‬ ‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ :‬ﻻ ﺗﺒ‪‬ﺮ ‪‬‬ ‫ﺣﱴ ﺗﻨﻘﻀﻰ ﻋِﺪﺗ‪‬ﻬﺎ‪.‬‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬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 ﺍﻟﺴ‪‬ﺨﺘﻴﺎﱏ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺗ‪‬ﻮﰱ‬ ‫ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ ﻭﻫﻰ ﻣﺮﻳﻀﺔ‪ ،‬ﻓﻨﻘﻠﻬﺎ ﺃﻫﻠﹸﻬﺎ‪ ،‬ﰒ ﺳﺄﻟﻮﺍ‪ ،‬ﹶﻓ ﹸﻜﻠﱡٌﻬﻢ ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﺗ‪‬ﺮﺩ ﺇﱃ ﺑﻴﺖ‬ ‫ﺯﻭﺟﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺳﲑﻳﻦ‪ :‬ﻓﺮﺩﺩﻧﺎﻫﺎ ﰲ ‪‬ﻧ ‪‬ﻤﻂٍ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ .‬ﻭﻣﺎﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻰ‪ .‬ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺃﺻﺤﺎ‪‬ﻢ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻰ‪ ،‬ﻭﺃﰉ ﻋ‪‬ﺒﻴﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋ‪‬ﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻭﺑﻪ ﻳ‪‬ﻘﻮﻝ 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 ﻣﺬﻫﺒ‪‬ﻪ‪.‬‬ ‫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 ﺍﳌﺘﺮﺧ‪‬ﺼﻮﻥ 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 ﺣ‪‬ﻖ ﻋﻠﻴﻬﺎ ﺇﺫﺍ‬ ‫ﺗﺮﻛﻪ ﳍﺎ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻓﻴﻪ ﺿﺮ ‪‬ﺭ ﺃﻭ ﻛﺎﻥ ﺍﳌﺴﻜﻦ ﳍﺎ‪ ،‬ﻓﻠﻮ ﺣ‪‬ﻮﳍﺎ ﺍﻟﻮﺭﺍﺙ‪ ،‬ﺃﻭ‬ ‫ﹶﻃﻠﹶﺒﻮﺍ ﻣﻨﻬﺎ ﺍﻷﺟﺮﺓ‪ ،‬ﱂ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺴﻜﻦ‪ ،‬ﻭﺟﺎﺯ ﳍﺎ ﺍﻟﺘﺤﻮ ﹸﻝ‪.‬‬ ‫ﺚ ﺷﺎﺀﺕ‪ ،‬ﺃﻭ ﻳﻠﺰﻣ‪‬ﻬﺎ‬ ‫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 ﹶﻏﺮ‪‬ﻗﺎﹰ‪،‬‬ ‫ﺐ ﺍﳌﱰﻝ ﻟﻜﻮﻧﻪ ﻋﺎ ِﺭﻳ‪‬ﺔ ﺭﺟﻊ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺑﺈﺟﺎﺭﺓ‬ ‫ﺃﻭ ﻋﺪﻭﹰﺍ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺣﻮ‪‬ﳍﺎ ﺻﺎﺣ ‪‬‬ ‫ﺍﻧﻘﻀﺖ ﻣﺪﺗ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﻣﻨﻌﻬﺎ ﺍﻟﺴﻜﲎ ﺗﻌﺪﻳ‪‬ﺎ‪ ،‬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 ،‬ﻷ‪‬ﺎ ﺣﺎ ﹸﻝ ﻋﺬﺭ‪،‬‬ ‫ﺍﳌﺜﻞ‪ ،‬ﺃﻭ ﱂ ‪‬ﺗ ِ‬ ‫ﺐ ﻋﻠﻴﻬﺎ ﻓِﻌﻞ ﺍﻟﺴ‪‬ﻜﲎ ﻻ ﲢﺼﻴ ﹸﻞ ﺍﳌﺴﻜﻦ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻭﻻ ﻳﻠﺰﻣﻬﺎ ﺑﺬ ﹸﻝ ﺃﺟﺮ ﺍﳌﺴﻜﻦ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﺗﻌﺬﺭﺕ ﺍﻟﺴ‪‬ﻜﲎ‪ ،‬ﺳﻘﻄﺖ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﺍﻹﺳﻜﺎﻥ ﺣﻖ‪ ‬ﻋﻠﻰ ﺍﻟﻮﺭﺛ ِﺔ ﺗ‪‬ﻘ ‪‬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 ﺳ‪‬ﻜﲎ 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 ﺍﻟﺴ‪‬ﻜﲎ ﺣﻖ ﺛﺎﺑﺖ ﰲ ﺍﳌﺎﻝ‪ ،‬ﺗ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﺑﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻐﺮﻣﺎﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﻝ‪ ،‬ﻻ ﺗ‪‬ﺒﺎﻉ ﺍﻟﺪﺍﺭ ﰲ ﺩﻳﻨﻪ ﺑﻴﻌﹰﺎ ﳝﻨﻌ‪‬ﻬﺎ ﺳﻜﻨﺎﻫﺎ‬ ‫ﻯ ﳍﺎ ﺳﻜﻨﹰﺎ ﻣﻦ ﻣﺎﻝ‬ ‫ﺣﱴ ﺗﻨﻘﻀﻲ ﻋﺪ‪‬ﺎ)‪ ،(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 ﺳ‪‬ﻜﲎ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈ‪‬ﺎ ﺣﻖ‪ ‬ﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻷ‪‬ﺎ‬ ‫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 ﺍﻟﺴ‪‬ﻜﲎ ﺑﻜﻞ ﺣﺎﻝ‪ ،‬ﺣﺎﻣ ﹰ‬ ‫ﺙ ﺭﻭﺍﻳﺎﺕ‪ :‬ﻭﺟﻮ‪‬ﺎ ﻟﻠﺤﺎﻣﻞ‪ ،‬ﻭﺍﳊﺎﺋﻞ‪ ،‬ﻭﺇﺳﻘﺎﻃﻬﺎ ﰲ ﺣﻘﻬﻤﺎ‬ ‫ﻓﺼﺎﺭ ﰲ ﻣﺬﻫﺒﻪ ﺛﻼ ﹸ‬ ‫ﻭﻭﺟﻮ‪‬ﺎ 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 ﺇﺧﺮﺍﺟ‪‬ﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜ ‪‬ﻦ ﻟﺰﻭﺟﻬﺎ‪ ،‬ﱂ ﻳ‪‬ﺒﻊ ﰲ ﺩﻳﻨﻪ ﺣﱴ ﺗﻨﻘﻀﻰ‬ ‫ﻋﺪ‪‬ﺎ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻏﲑ‪‬ﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ :‬ﻫﻰ ﺃﺣ ‪‬ﻖ ﺑﺎﻟﺴﻜﲎ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻐﺮﻣﺎﺀ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﳌﻠﻚ ﻟﻠﻤﻴﺖ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻗﺪ ﺃﺩ‪‬ﻯ ﻛِﺮﺍﺀﻩ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﺃﺩﻯ‪ ،‬ﻓﻔﻰ ‪$‬ﺍﻟﺘﻬﺬﻳﺐ‪ :#‬ﻻ‬ ‫ﺳ‪‬ﻜﲎ ﳍﺎ ﰲ ﻣﺎﻝ ﺍﳌﻴﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺳِﺮﹰﺍ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﳏﻤﺪ‪ ،‬ﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺍﻟﻜﺮﺍﺀ ﻻﺯﻡ ﻟﻠﻤﻴﺖ‬ ‫ﺹ ﺍﻟﻮﺭﺛﺔ ﰲ ﺍﻟﺴﻜﲎ‪ ،‬ﻭﻟﻠﻮﺭﺛﺔ ﺇﺧﺮﺍﺟ‪‬ﻬﺎ ﺇﻻ‬ ‫ﰲ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟ ﹸﺔ ﺃﺣ ‪‬ﻖ ﺑﻪ‪ ،‬ﻭﺗ‪‬ﺤﺎ ‪‬‬ ‫ﺤﺐ‪ ‬ﺃﻥ ﺗﺴﻜﻦ ﰲ ﺣﺼﺘﻬﺎ‪ ،‬ﻭﺗﺆﺩﻯ ﻛِﺮﺍﺀ ﺣﺼﺘﻬﻢ‪.‬‬ ‫ﺃﻥ ‪‬ﺗ ِ‬ ‫ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻓﺈﻥ ﻟﻪ ﰲ ﺳﻜﲎ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﻗﻮﻟﲔ‪ ،‬ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﳍﺎ ﺍﻟﺴ‪‬ﻜﲎ‬ ‫ﻼ‪ ،‬ﻭﳚﺐ ﻋﻨﺪﻩ‬ ‫ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋ ﹰ‬ ‫ﻼ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻻ ﺳ‪‬ﻜﲎ ﳍﺎ ﺣﺎﻣ ﹰ‬ ‫ﻼ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﺋ ﹰ‬ ‫ﺣﺎﻣ ﹰ‬ ‫ﻣﻼﺯﻣﺘ‪‬ﻬﺎ 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 ﻳ‪‬ﻮﺟﺒﻪ ﰲ ﺍﻟﺮﺟﻌﻴﺔ ﺑﻞ ﻳﺴﺘﺤﺒﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﲪﺪ‪ ،‬ﻓﻌﻨﺪﻩ ﻣﻼﺯﻣ ﹸﺔ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺁﻛ ‪‬ﺪ ﻣِﻦ ﺍﻟﺮﺟﻌﻴﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟﺒﻪ 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 ﺍﻟ‪‬ﻨﺼ‪‬ﺎﻥ‪،‬‬ ‫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 ﺗ‪‬ﻄﺎﻟﺐ‬ ‫ﺑﺎﻷﺟﺮﺓ‪ ،‬ﺃﻭ ﻳ‪‬ﺨﺮﺟﻬﺎ 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 ﻧﻔﻘﺘ‪‬ﻬﺎ ﰲ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‪ .‬ﻓﻼ ﳚﻮﺯ ﳍﺎ ﺍﳋﺮﻭ ‪‬‬ ‫ﺝ ﺑﺎﻟﻨﻬﺎﺭ ﻹﺻﻼﺡ ﺣﺎﳍﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﰲ‬ ‫ﻓﺈ‪‬ﺎ ﻻ ‪‬ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﳍﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﹾﲣﺮ‪ ‬‬ ‫ﺍﳌﱰﻝ ﺍﻟﺬﻯ ﻳ‪‬ﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺴﻜﲎ ﺣﺎ ﹶﻝ ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻧﺼﻴﺒ‪‬ﻬﺎ 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 ﻳ‪‬ﺴﻘﻂ ﺍﻟﺴﻜﻦ ﻋﻨﻬﺎ ﻟﻌِﺠﺰﻫﺎ ﻋﻦ ﺃﺟﺮﺗﻪ‪ ،‬ﻭﳍﺬﺍ ﺻﺮ‪‬ﺣﻮﺍ ﺑﺄ‪‬ﺎ ﺗﺴﻜﻦ‬ ‫ﻼ ﻛﺎﻧﺖ‬ ‫ﰲ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﺇﻥ ﻛﻔﺎﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻷﻧﻪ ﻻ ﺳ‪‬ﻜﲎ ﻋﻨﺪﻫﻢ ﻟﻠﻤﺘﻮﰱ ﻋﻨﻬﺎ ﺣﺎﻣ ﹰ‬ ‫ﻼ ﻻ ‪‬ﺎﺭﺍﹰ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﻭ ﺣﺎﺋﻼﹰ‪ ،‬ﻭﺇﳕﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻠﺰﻡ ﻣﺴﻜﻨﻬﺎ ﺍﻟﺬﻯ ﺗﻮﻓﱢﻰ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬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 ﻓﺮﻳﻌ‪‬ﺔ 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 ﻣ‪‬ﻌﻮﻧﺔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﻣﺆﺗﺔ ﻭﻏﲑِﻫﺎ‪،‬‬ ‫ﻭﺍﻋﺘ ‪‬ﺪ ﺃﺯﻭﺍﺟ‪‬ﻬﻢ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻛﻞﱡ ﺍﻣﺮﺃﺓ ﻣﻨﻬﻦ ﺗ‪‬ﻼﺯﻡ 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 ﺫﻫﺎ‪‬ﺎ‪ ،‬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 ﺳ‪‬ﻨﻦ ﺍﻹﺳﻼﻡ ﻻ‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻨﺒﻐﻰ ﻭﺟﻮﺏ ﺍﻻﻋﺘﺪﺍﺩ ﰲ‬ ‫ﻳ‪‬ﻌﺮﻑ ﺃﻧﻪ ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻛﺘﺎ ‪‬‬ ‫ﺍﳌﱰﻝ ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﺴﻨ ﹸﺔ ﳐﺎﻟﻔﺔ ﻟﻪ‪ ،‬ﺑﻞ ﻏﺎﻳﺘ‪‬ﻬﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺑﻴﺎﻧﹰﺎ ﳊﻜﻢ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﺗ‪‬ﺮﺩ 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 ﻳ‪‬ﺒﹸﻠﻐ‪‬ﻬﺎ‪ ،‬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 ﻳﻌ‪‬ﺘ ِﺪ ‪‬ﺩ ﹶﻥ ﺣﻴﺚ ﺷِﺌﻦ‪ ،‬ﻭﱂ ﻳﺄﺕ ﻋﻨﻬﻦ ﻣﺎ ﻳ‪‬ﺨﺎﻟﻒ ﺣ‪‬ﻜ ‪‬ﻢ ﺣﺪﻳ ِ‬ ‫ﺗﺮ ‪‬ﻙ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻷﻣﺮ ﻻ ﻳ‪‬ﻌﻠﻢ ﻛﻴﻒ ﻛﺎﻥ‪ ،‬ﻭﻟﻮ ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﹶ‪‬ﻦ ﻛﻦ ﻳ‪‬ﻌ‪‬ﺘ ِ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 ‪‬ﻣﺮ‪‬ﺃ ٍﺓ‬ ‫ﺤ ‪‬ﺪﹾﺛ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ﺇ ‪‬ﺣﺪ‪‬ﺍ ﹸﻛﻦ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟ ﹸﻜﻦ‪ ،‬ﻓﹶﺈﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﺗ‪ ‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻮ ‪‬ﻡ ﻓﹶﻠ‪‬ﺘ ‪‬ﺆ ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﺗ ‪‬‬


‫‪٤٧٧‬‬ ‫ﺇﱃ ‪‬ﺑ‪‬ﻴﺘِﻬﺎ‪ #‬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 ‫ﺷﺎﻫﺪ‪‬ﻭﺍ ﺃﺻﺤﺎ ‪‬‬ ‫ﻳ‪‬ﻈﻦ ‪‬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 ﻭ‪‬ﻰ‪ ،‬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 ﻭﺣ‪‬ﺪﻩ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺫِﻛ ‪‬ﺮ ﺣﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺇﺣﺪﺍﺩ ﺍﳌﻌﺘﺪ ِﺓ ﻧﻔﻴﹰﺎ ﻭﺇﺛﺒﺎﺗﹰﺎ‬ ‫ﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺯﻳﻨﺐ ﺑﻨﺖ ﺃﰉ ﺳﻠﻤﺔ‪ ،‬ﺃ‪‬ﺎ ﺃﺧﱪﺗﻪ‬ ‫ﺐ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺯﻭﺝ ﺍﻟﻨﱮ‬ ‫ﺚ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻗﺎﻟﺖ ﺯﻳﻨ ‪‬‬ ‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹶ‬ ‫ﺐ ﻓﻴﻪ ﺻ‪‬ﻔﺮ ﹲﺓ‬ ‫ج ﺣﲔ ﺗ‪‬ﻮﰱ ﺃﺑﻮﻫﺎ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ ،‬ﻓﺪﻋﺖ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﻄﻴ ٍ‬ ‫ﺐ‬ ‫ﻕ ﺃﻭ ﻏﲑ‪‬ﻩ‪ ،‬ﻓﺪﻫﻨﺖ ﻣﻨﻪ ﺟﺎﺭﻳﺔﹰ‪ ،‬ﰒ ﻣﺴ‪‬ﺖ ﺑﻌﺎﺭﺿﻴﻬﺎ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻭﺍﻟﻠﱠﻪ ﻣﺎﱃ ﺑﺎﻟﻄﱢﻴ ِ‬ ‫‪‬ﺧﻠﹸﻮ ‪‬‬ ‫ﺤﻞﱡ ﻻ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ﺗ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑﺎﻟﻠﱠ ِﻪ‬ ‫ﻣﻦ ﺣﺎﺟﺔ‪ ،‬ﻏﲑ ﺃﱏ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﳌﻨﱪ‪$ :‬ﻻ ‪‬ﻳ ِ‬ ‫ﺝ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ‪ .#‬ﻗﺎﻟﺖ‬ ‫ﻕ ﺛﻼﺙ ﺇ ﱠﻻ ﻋ‪‬ﻠﻰ ‪‬ﺯ ‪‬ﻭ ٍ‬ ‫ﺖ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺤﺪ‪ ‬ﻋ‪‬ﻠﻰ ‪‬ﻣ‪‬ﻴ ٍ‬ ‫ﻭﺍﻟ‪‬ﻴﻮ‪‬ﻡ ﺍﻵﺧ ِﺮ ‪‬ﺗ ِ‬ ‫ﺯﻳﻨﺐ‪ :‬ﰒ ﺩﺧﻠﺖ ﻋﻠﻰ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﺣﲔ ﺗ‪‬ﻮﰱ ﺃﺧﻮﻫﺎ ﻓﺪﻋﺖ ﺑﻄﻴﺐ‪ ،‬ﻓﻤﺴ‪‬ﺖ‬ ‫ﻣﻨﻪ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎﱃ ﺑﺎﻟﻄﻴ ِ‬ ‫ﺐ ﻣﻦ ﺣﺎﺟﺔ‪ ،‬ﻏﲑ ﺃﱏ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻋﻠﻰ‬ ‫ﺙ ﺇ ﱠﻻ ﻋ‪‬ﻠﻰ‬ ‫ﻼ ٍ‬ ‫ﻕ ﹶﺛ ﹶ‬ ‫ﺖ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺤﺪ‪ ‬ﻋ‪‬ﻠﻰ ‪‬ﻣ‪‬ﻴ ٍ‬ ‫ﺤﻞﱡ ﻻ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ﺗ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑﺎﻟﻠﱠﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ‪‬ﺗ ِ‬ ‫ﺍﳌﻨﱪ‪ $ :‬ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺝ ﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ‪.#‬‬ ‫‪‬ﺯ ‪‬ﻭ ٍ‬ ‫ﺐ‪ :‬ﻭﲰﻌﺖ ﹸﺃﻣ‪‬ﻰ 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 ﻋﻴﻨ‪‬ﻬﺎ‪،‬‬ ‫ﺤﻠﹸﻬﺎ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﻻ‪ ،#‬ﻣﺮﺗﲔ‪ ،‬ﺃﻭ ﺛﻼﺛﺎﹰ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ‪:‬‬ ‫ﹶﺃﻓﹶﺘ ﹾﻜ ‪‬‬ ‫ﺖ ﺇ ‪‬ﺣﺪ‪‬ﺍ ﹸﻛﻦ‪ ‬ﰲ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴ ِﺔ‬ ‫‪$‬ﻻ‪ ،#‬ﰒ ﻗﺎﻝ‪$ :‬ﺇﻧ‪‬ﻤﺎ ﻫ ‪‬ﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌﺔﹸ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﺍﹰ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﳊ ‪‬ﻮ ِﻝ‪.#‬‬ ‫ﺱﺍﹶ‬ ‫‪‬ﺗﺮ‪‬ﻣﻰ ﺑﺎﻟ‪‬ﺒ ‪‬ﻌ ‪‬ﺮ ِﺓ ﻋ‪‬ﻠﻰ ‪‬ﺭﹾﺃ ِ‬ ‫ﺖ ‪‬ﺷ ‪‬ﺮ‬ ‫ﺴ ‪‬‬ ‫ﺖ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺗ‪‬ﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﺩﺧﻠﺖ ِﺣﻔﹾﺸﺎﹰ‪ ،‬ﻭﹶﻟِﺒ ‪‬‬ ‫ﻓﻘﺎﻟﺖ ﺯﻳﻨﺐ‪ :‬ﻛﺎﻧ ِ‬


‫‪٤٧٨‬‬ ‫ﺲ ﻃِﻴﺒﹰﺎ ﻭﻻ ﺷﻴﺌﹰﺎ ﺣﱴ ‪‬ﻳ ‪‬ﻤﺮ‪ ‬ﺎ ﺳﻨﺔ‪ ،‬ﺛﹸﻢ ﺗ‪‬ﺆﺗﻰ ﺑﺪﺍﺑ ٍﺔ ﲪﺎﺭٍ‪ ،‬ﺃﻭ ﺷﺎ ٍﺓ ﺃﻭ ﻃﲑ‪،‬‬ ‫ﺛِﻴﺎﺑِﻬﺎ‪ ،‬ﻭﱂ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﺾ ﺑﺸﻰﺀ ﺇﻻ ﻣﺎﺕ‪ ،‬ﰒ ‪‬ﺗﺨ‪‬ﺮﺝ‪ ،‬ﻓﹸﺘﻌﻄﻰ ﺑﻌﺮﺓ‪ ،‬ﻓﺘﺮﻣﻰ ‪‬ﺎ‪ ،‬ﰒ ﺗ‪‬ﺮﺍﺟﻊ‬ ‫ﺾ ﺑﻪ‪ ،‬ﻓﻘﻠﻤﺎ ﺗﻔﺘ ‪‬‬ ‫ﻓﺘﻔ‪‬ﺘ ‪‬‬ ‫)‪(١‬‬ ‫ﺑﻌ ‪‬ﺪ ﻣﺎ ﺷﺎﺀﺕ ﻣِﻦ ﻃﻴﺐ ﺃﻭ ﻏﲑﻩ ‪ .‬ﻗﺎﻝ ﻣﺎﻟﻚ ﺗﻔﺘﺾ‪ :‬ﲤﺴﺢ ﺑﻪ ﺟﻠﺪﻫﺎ‪.‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻋﻦ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺗ‪‬ﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪،‬‬ ‫ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﻋﻴﻨﻬﺎ‪ ،‬ﻓﹶﺄﺗ‪‬ﻮﺍ ﺍﻟﻨﱮ ج‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﻮﻩ ﰲ ﺍﻟ ﹸﻜﺤ‪‬ﻞ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪$ :‬ﹶﻗ ‪‬ﺪ‬ ‫ﺐ‬ ‫ﻼﺳِﻬﺎ ﰲ ‪‬ﺑ‪‬ﻴﺘِﻬﺎ ‪‬ﺣ ‪‬ﻮﻻﹰ‪ ،‬ﻓﺈﺫﹶﺍ ‪‬ﻣ ‪‬ﺮ ﹶﻛ ﹾﻠ ‪‬‬ ‫ﺖ ﺇ ‪‬ﺣﺪ‪‬ﺍ ﹸﻛﻦ‪ ‬ﺗﻜﹸﻮ ﹸﻥ ﰲ ‪‬ﺷ ‪‬ﺮ ‪‬ﺑ‪‬ﻴﺘِﻬﺎ‪ ،‬ﹶﺃ ‪‬ﻭ ﰲ ‪‬ﺷ ‪‬ﺮ ﺃ ‪‬ﺣ ﹶ‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫)‪(٢‬‬ ‫ﺖ ﺃﹶﻓ ﹶ‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺖ ﺑ‪‬ﺒ ‪‬ﻌ ‪‬ﺮﺓٍ‪ ،‬ﹶﻓ ‪‬‬ ‫‪‬ﺭ ‪‬ﻣ ‪‬‬ ‫ﻼ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ‪. #‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﹶﺃ ‪‬ﻡ ﻋ‪‬ﻄﻴ‪‬ﺔ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋ‪‬ﻨﻬﺎ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪:‬‬ ‫ﺝ ﹶﺃ ‪‬ﺭﺑ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﺍﹰ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻠ‪‬ﺒﺲ‪ ‬ﹶﺛﻮ‪‬ﺑﹰﺎ‬ ‫ﺙ ﺇ ﱠﻻ ﻋ‪‬ﻠﻰ ‪‬ﺯ ‪‬ﻭ ٍ‬ ‫ﻼ ٍ‬ ‫ﻕ ﹶﺛ ﹶ‬ ‫ﺖ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺤﺪ‪ ‬ﺍﳌ ‪‬ﺮﹶﺃ ﹸﺓ ﻋ‪‬ﻠﻰ ‪‬ﻣ‪‬ﻴ ٍ‬ ‫‪ $‬ﹶﻻ ‪‬ﺗ ِ‬ ‫ﻂ ﹶﺃ ‪‬ﻭ‬ ‫ﺴٍ‬ ‫ﺲ ﻃﻴﺒﹰﺎ ﺇﻻ ﺇﺫﺍ ﹶﻃ ‪‬ﻬﺮ‪‬ﺕ ‪‬ﻧﺒ‪‬ﺬ ﹰﺓ ِﻣ ‪‬ﻦ ﻗﹸ ‪‬‬ ‫ﺤﻞﹸ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﺼﺐٍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜ‪‬ﺘ ِ‬ ‫ﺏ ‪‬ﻋ ‪‬‬ ‫ﺼﺒ‪‬ﻮﻏﹰﺎ ﺇ ﱠﻻ ﹶﺛ ‪‬ﻮ ‪‬‬ ‫‪‬ﻣ ‪‬‬ ‫)‪(٣‬‬ ‫ﹶﺃ ﹾﻇﻔﹶﺎ ٍﺭ‪. #‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺩﺍﻭﺩ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﺻﻔﻴ‪‬ﺔﺑﻨﺖ ﺷﻴﺒﺔ‪ ،‬ﻋﻦ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ‬ ‫ﺸ ﹶﻘﺔﹶ‪،‬‬ ‫ﺼ ﹶﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﺜﻴﺎﺏ ‪‬ﻭ ﹶﻻ ﺍ ﹸﳌ ‪‬ﻤ ‪‬‬ ‫ﺯﻭﺝ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺍﳌﹸ‪‬ﺘ ‪‬ﻮﰱﱠ ‪‬ﻋﻨ‪‬ﻬﺎ ‪‬ﺯﻭ‪‬ﺟﻬﺎ ﹶﻻ ‪‬ﺗ ﹾﻠ‪‬ﺒﺲ‪ ‬ﺍﳌﹸ ‪‬ﻌ ‪‬‬ ‫ﺨ‪‬ﺘ ِ‬ ‫ﺤﻞﹸ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﺍﳊﹸﻠ ‪‬ﻰ ‪‬ﻭ ﹶﻻ ﺗ ﹾﻜ‪‬ﺘ ِ‬ ‫ﻀﺐ‪.(٤)#‬‬ ‫ﺖ‬ ‫ﻭﰱ ‪$‬ﺳﻨﻨﻪ‪ #‬ﺃﻳﻀﹰﺎ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﺃﺧﱪﱏ ﳐﺮﻣﺔ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺍﳌﻐﲑ ﹶﺓ ﺑ ‪‬ﻦ ﺍﻟﻀﺤﺎﻙ ﻳﻘﻮﻝ‪ :‬ﺃﺧﱪﺗﲎ ﺃ ‪‬ﻡ ﺣﻜﻴﻢ ﺑﻨﺖ ﹶﺃ ‪‬ﺳ‪‬ﻴﺪٍ‪ ،‬ﻋﻦ ﺃﻣﻬﺎ‪ ،‬ﺃﻥ ﺯﻭﺟ‪‬ﻬﺎ ﺗ‪‬ﻮﰱ‪،‬‬ ‫ﺏ‪:‬‬ ‫ﺤ ﹸﻞ ﺑﺎﳉﹶﻼﺀ‪ .‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﺗﺸﺘﻜﻰ ﻋﻴﻨﻴﻬﺎ ﻓﺘﻜﺘ ِ‬ ‫ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺤ ِﻞ ﺍﳉﻼﺀ ﻓﺄﺭﺳﻠﺖ ﻣﻮﻻ ﹰﺓ ﳍﺎ ﺇﱃ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺴﺄﻟﺘﻬﺎ ﻋﻦ‬ ‫ﺏ‪ِ :‬ﺑﻜﹸ ‪‬‬ ‫ﻛﹸﺤﻞ ﺍﳉﹶﻼﺀ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻻ ﺗﻜﺘﺤِﻠ ‪‬ﻰ ﺑﻪ ﺇﻻ ﻣِﻦ ﺃﻣ ٍﺮ ﻻ ﺑﺪ ﻣﻨﻪ ﻳﺸﺘ ‪‬ﺪ ﻋﻠﻴﻚ‪ ،‬ﻓﺘﻜﺘﺤﻠﲔ‬ ‫ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﲤﺴﺤﻴﻨﻪ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﰒ ﻗﺎﻟﺖ ﻋﻨﺪ ﺫﻟﻚ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ‪ :‬ﺩﺧﻞ ﻋﻠ ‪‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ‬ ‫ﺗ‪‬ﻮﰱ ﺃﺑﻮ ﺳﻠﻤﺔ ﻭﻗﺪ ﺟﻌﻠﺖ ﻋﻠﻰ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻰ ‪‬‬ ‫ﺻﺒِﺮﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﻣﺎ ﻫﺬﺍ ﻳ‪‬ﺎ 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 ‪‬‬ ‫ﺠﻌ‪‬ﻠﻴﻪ ﺇ ﱠﻻ ﺑﺎﻟﱠﻠﻴ‪‬ﻞ‪ ،‬ﻭ‪‬ﺗﻨ‪‬ﺰﻋﻴ ِﻪ ﺑِﺎﻟﻨ‪‬ﻬﺎﺭ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﺘﺸِﻄﻰ ﺑِﺎﻟﻄﱠﻴﺐ‬ ‫ﻼ ‪‬ﺗ ‪‬‬ ‫ﺸﺐ‪ ‬ﺍﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﹶﻓ ﹶ‬ ‫‪$‬ﺇﻧ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺸﻂﹸ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ‪:‬‬ ‫ﺏ‪ ،#‬ﻗﺎﻟﺖ‪ :‬ﻗﻠﺖ‪ :‬ﺑﺄﻯ ﺷﻰﺀ ﺃﻣ‪‬ﺘ ِ‬ ‫ﳊﻨ‪‬ﺎ ِﺀ ﻓﹶﺈﻧ‪ ‬ﻪ ِﺧﻀ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﺑِﺎ ِ‬ ‫ﺴﺪ‪‬ﺭ ﺗ‪ ‬ﻐﱢﻠ ِﻔ ‪‬‬ ‫‪$‬ﺑﺎﻟ ‪‬‬ ‫ﲔ ِﺑ ِﻪ ‪‬ﺭﹾﺃﺳ‪‬ﻚ‪.(١)#‬‬ ‫ﺖ‬ ‫ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺍﻹﺣﺪﺍ ‪‬ﺩ ﻋﻠﻰ ﻣ‪‬ﻴ ٍ‬ ‫ﺝ ﻭﺣﺪ‪‬ﻩ‪.‬‬ ‫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 ﺯﻭﺟ‪‬ﻬﺎ ﺇﻻ ﻣﺎ ﺣ‪‬ﻜﻰ ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﺍﳊﻜﻢ‬ ‫ﺑﻦ ﻋﺘﻴﺒﺔ‪ .‬ﺃﻣﺎ ﺍﳊﺴﻦ‪ ،‬ﻓﺮﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﲪﻴﺪ‪ ،‬ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺍﳌﺘﻮﻓﱠﻰ‬ ‫ﺸﻄﹶﺎﻥ‪ ،‬ﻭﺗﺘﻄﻴ‪‬ﺒﺎ ِﻥ ﻭﲣﺘﻀِﺒﺎﻥ‪ ،‬ﻭﺗﻨﺘﻘﻼﻥ‪ ،‬ﻭﺗﺼﻨﻌﺎﻥ ﻣﺎ ﺷﺎﺀﺗﺎ‪،‬‬ ‫ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ 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 ﺷ‪‬ﻌﺒﺔ‪ ،‬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 ﺃﻳ‪‬ﺎ ٍﻡ ﻓﺎﻟﺒ‪‬ﺴﻰ ﻣﺎ ﺷﺌﺖِ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ #‬ﺷﻌﺒﺔ‬ ‫ﺷﻚ‪.‬‬ ‫ﻭﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺑ ِﻦ ﺳﻠﻤﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﺠ‪‬ﺎﺝ ﺑ ‪‬ﻦ ﺃﺭﻃﺎﺓ)‪ ،(٣‬ﻋﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﺳ‪‬ﻌﺪِ‪،‬‬ ‫ﱮ ج ﺃﻥ ﺗﺒﻜﻰ ﻋﻠﻰ ﺟﻌﻔﺮ‬ ‫ﺖ ﺍﻟﻨ ‪‬‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﺪﺍﺩ‪ ،‬ﺃﻥ ﺃﲰﺎ َﺀ ﺑﻨﺖ ﻋ‪‬ﻤﻴﺲ ﺍﺳﺘﺄﺫﻧ ِ‬ ‫ﻭﻫﻰ ﺍﻣﺮﺃﺗ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﻌﺎﺭﺽ 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 ،‬ﻭﺗﺘﺠﻤ‪‬ﻞ‪ ،‬ﻭﺗﺘﻄﻴ‪‬ﺐ ﻟﺰﻭﺟﻬﺎ‪،‬‬ ‫ﺳﻘﻂ ﻭﺟ ‪‬ﻮ ‪‬‬ ‫ﻭﺗﺘﺰﻳ‪‬ﻦ 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 ﹸﻗﻴ‪‬ﺪ ﲟﺪ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺣ‪‬ﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻌِﺪﺓ‪ ،‬ﻭﻭﺍﺟﺐ ﻣﻦ ﻭﺍﺟﺒﺎ‪‬ﺎ‪،‬‬ ‫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 ،‬ﻭﻷ‪‬ﺎ ﻏ ‪‬ﲑ ﻣﻜﻠﱠﻔﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻔﺮﻭﻉ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻋﺪﻭ ﻟﹸﻪ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺍﳌﻄﻠﻖ ﺇﱃ ﺍﳋﺎﺹ ﺍﳌﻘﻴ‪‬ﺪ 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 ﺣ‪‬ﻜﻤﻪ 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 ﻳﺘﺮ‪‬ﻙ ﺍﻟﺼﻼﺓ ﻭﺍﳊ ‪‬ﺞ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻬﺬﺍ ﻻ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ِﺣ ﱞﻞ ﻟﻠﻜﺎﻓﺮ‪ .‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ‪ $ :‬ﹶﻻ ‪‬ﻳ‪‬ﻨﺒ‪‬ﻐﻰ ﻫﺬﹶﺍ‬ ‫ﲔ‪ ،(١)#‬ﻓﻼ ﻳﺪﻝ ﺃﻧﻪ ﻳﻨﺒﻐﻰ ﻟﻐﲑﻫﻢ‪ .‬ﻭﻛﺬﺍ ﻗﻮﻟﻪ‪ $ :‬ﹶﻻ ‪‬ﻳ‪‬ﻨﺒ‪‬ﻐﻰ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣ ِﻦ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ‬ ‫ﻟِﻠﻤ‪‬ﺘ ِﻘ ‪‬‬ ‫ﹶﻟﻌ‪‬ﺎﻧﹰﺎ‪.(٢)#‬‬ ‫ﺖ ﳌﻦ ﺍﻟﺘﺰﻡ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﻭﺳﺮ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺃﻥ ﺷﺮﺍﺋ ‪‬ﻊ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻹﳚﺎﺏ‪ ،‬ﺇﳕﺎ ﺷ‪‬ﺮ ‪‬ﻋ ‪‬‬ ‫ﲔ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻯ ﺍﻟﺘﺰﻣﻪ‪،‬‬ ‫ﻭﻣﻦ ﱂ ﻳﻠﺘ‪‬ﺰﻣﻪ ﻭﺧﻠﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﻳﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺨﻠﻰ ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﻛﻤﺎ ﺧ‪‬ﱢﻠ ‪‬ﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺻﻠﻪ ﻣﺎ ﱂ ﻳ‪‬ﺤﺎﻛﻢ 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 ﻳ‪‬ﻠﺰﻣﻮ‪‬ﺎ ﺑﻪ ﰲ ِﻋﺪ‪‬ﺎ ﻣِﻦ ﺍﻟﺬﻣﻰ‪ ،‬ﻭﻻ ﻳ‪‬ﺘﻌﺮﺽ ﳍﺎ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﺼﺎﺭ ﻫﺬﺍ ﻛﻌﻘﻮﺩﻫﻢ ﻣﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈ‪‬ﻢ ﻳ‪‬ﻠﺰﻣﻮﻥ ﻓﻴﻬﺎ ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻭﺇﻥ ﱂ‬ ‫ﻳﺘﻌﺮﺽ ﻟِﻌﻘﻮﺩِﻫﻢ ﻣﻊ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﻨﺎﺯﻋﻬﻢ 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 ﺳﻴﺪ‪‬ﳘﺎ‪،‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻹﺣﺪﺍﺩ ﻻ ﳚ ‪‬‬ ‫ﻷ‪‬ﻤﺎ ﻟﻴﺴﺎ ﺑﺰﻭﺟﲔ‪ .‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺍﳌﻨﺬﺭ‪ :‬ﻻ ﺃﻋﻠﻤﻬﻢ ﳜﺘِﻠﻔﹸﻮﻥ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﺺ ﺇﳕﺎ ﺣﺮﻡ‬ ‫ﺤﺪ‪‬ﺍ ﺛﻼﹶﺛ ﹶﺔ ﺃﻳﺎﻡ؟ ﻗﻴﻞ‪ :‬ﻧﻌﻢ ﳍﻤﺎ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻨ ‪‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﳍﻤﺎ ‪‬ﺗ ِ‬ ‫ﺍﻹﺣﺪﺍﺩ ﻓﻮﻕ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺃ ‪‬ﻭ ‪‬ﺟﺒ‪‬ﻪ ﺃﺭﺑﻌﺔ ﺃﹶﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬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 ﻏﲑ‪‬ﻫﻦ‬ ‫ﻫﺆﻻﺀ‪ ،‬ﻷﻥ ﺍﻟﺴﻨﺔ ﺃﺛﺒﺘﺖ ﻭﻧﻔﺖ‪ ،‬ﻓﺨﺼ‪‬ﺖ ﺑﺎﻹﺣﺪﺍ ِﺩ ﺍﻟﻮ‪‬ﺍ ِﺟ ِ‬ ‫ﺕ ﺧﺎﺻﺔ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﳘﺎ‪ ،‬ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺣ‪‬ﻜﻢ 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 ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋِﺮﻗﻰ‪:‬‬ ‫ﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻷ‪‬ﺎ ﻣﻌﺘﺪﺓ ﺑﺎﺋﻦ ﻣِﻦ ﻧﻜﺎﺡ‪ ،‬ﻓﻠﺰﻣﻬﺎ‬ ‫ﺇﻥ ﺍﻟﺒﺎﺋﻦ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﻹﺣﺪﺍﺩ‪ ،‬ﻭﻫﻮ ﳏ ‪‬‬ ‫ﺍﻹﺣﺪﺍﺩ ﻛﺎﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ ،‬ﻷ‪‬ﻤﺎ ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﻟﻌِﺪﺓ‪ ،‬ﻭﺍﺧﺘﻠﻔﺎ ﰲ ﺳﺒﺒﻬﺎ‪ ،‬ﻭﻷﻥ ﺍﻟﻌِﺪﺓ ﺗ‪‬ﺤﺮ‪ ‬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 ،‬ﻭﻳﺪﻋ‪‬ﻮ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻴﻬﺎ‪ :‬ﻓﻼ ﻳ‪‬ﺆﻣﻦ ﺃﻥ‬ ‫ﺖ ﻣِﻦ ﺩﻭﺍﻋﻰ ﺫﻟﻚ‪ ،‬ﻭﺳﺪﺕ ﺇﻟﻴﻪ‬ ‫ﺏ ﰲ ﺍﻧﻘﻀﺎﺀ ﻋﺪ‪‬ﺎ ﺍﺳﺘﻌﺠﺎ ﹰﻻ ﻟﺬﻟﻚ‪ ،‬ﻓﻤ‪ِ‬ﻨ ‪‬ﻌ ‪‬‬ ‫ﺗﻜ ِﺬ ‪‬‬ ‫ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻟﻜﺬﺏ ﰲ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻳﺘﻌﺬﱠﺭ ﺑﻈﻬﻮ ِﺭ ﻣﻮﺕ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻛﻮ ِﻥ ﺍﻟﻌِﺪﺓ‬ ‫ﺃﻳ‪‬ﺎ ‪‬ﻡ ﻣﻌﺪﻭﺩﺓ‪ ،‬ﲞﻼﻑ ﻋِﺪﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈ‪‬ﺎ ﺑﺎﻷﻗﺮﺍﺀ ﻭﻫﻰ ﻻ ﺗ‪‬ﻌﻠﻢ ﺇﻻ ﻣﻦ ﺟﻬﺘﻬﺎ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﻁ ﳍﺎ ﺃﻭﱃ‪.‬‬ ‫ﺍﻻﺣﺘﻴﺎ ﹸ‬ ‫ﺕ‬ ‫ﺝ ِﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ﻭﺍﻟﻄﱠﻴ‪‬ﺒﺎ ِ‬ ‫ﻗﻴﻞ ﻗﺪ ﺃﻧﻜﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ِﺯ‪‬ﻳ‪‬ﻨ‪‬ﺘﻪ‪ ‬ﺍﻟﱠﱴ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻕ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺤ ‪‬ﺮ ‪‬ﻡ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﺇﻻ ﻣﺎ ﺣﺮ‪‬ﻣﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ‪،‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ِ‬ ‫ﻭﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺣﺮ‪‬ﻡ 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 ﺍﳌﺴﺘﱪ‪‬ﺃﺓ‪ ،‬ﻭﻻ ﺍﻟﺮﺟﻌ‪‬ﻴ ِ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 ﺟ‪‬ﻌﻠﺖ ﺍﻟﺰﻭﺟﺔ ﺃﻭﱃ ﺑﻔﻌﻠﻪ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻣِﻦ‬


‫‪٤٨٣‬‬ ‫ﻕ‬ ‫ﺃﺑﻴﻬﺎ ﻭﺍﺑﻨﻬﺎ ﻭﺃﺧﻴﻬﺎ ﻭﺳﺎﺋ ِﺮ ﺃﻗﺎﺭ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻌﻘ ِﺪ ﻭﺗﺸﺮﻳﻔِﻪ‪ ،‬ﻭﺗﺄﻛ ِﺪ ﺍﻟﻔﺮ ِ‬ ‫ﻉ ﰲ ﺍﺑﺘﺪﺍﺋﻪ ﺇﻋﻼﻧ‪‬ﻪ‪ ،‬ﻭﺍﻹﺷﻬﺎ ‪‬ﺩ ﻋﻠﻴﻪ‪،‬‬ ‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺴ‪‬ﻔﺎﺡ ﻣﻦ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﳍﺬﺍ ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﲔ ﺍﻟﺴ‪‬ﻔﺎﺡ‪ ،‬ﻭﺷﺮﻉ ﰲ ﺁﺧﺮﻩ‪ ،‬ﻭﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﺍﻟﻌﺪﺓ‬ ‫ﺏ ﺑﺎﻟﺪ‪‬ﻑ ﻟﺘﺤﻘﻖ ﺍﳌﻀﺎﺩﺓ ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﻭﺍﻟﻀ‪‬ﺮ ‪‬‬ ‫ﻭﺍﻹﺣﺪﺍﺩ ﻣﺎ ﱂ ﻳ‪‬ﺸﺮﻉ 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 ﺗ‪‬ﻤ ‪‬‬ ‫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 ،‬ﻭﺍﻟﺰ‪‬ﺑﺎﺩ‪،‬‬ ‫ﻭﺍﻟﺬﱠﺭﻳﺮﺓ‪ ،‬ﻭﺍﻟﺒﺨﻮﺭ‪ ،‬ﻭﺍﻷﺩﻫﺎﻥ‪ ،‬ﻛﺪ‪‬ﻫﻦ 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 ﺗ‪‬ﻤﺘﻊ ﻣﻦ ﺍﻻﺩﻫﺎﻥ ﺑﺸﻰﺀ‬ ‫ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻭﻫﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺰﻳﻨﺔ ﰲ ﺑﺪ‪‬ﺎ‪ ،‬ﻓﻴﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺍﳋﻀﺎﺏ‪،‬‬ ‫ﱮ ج ﻧﺺ ﻋﻠﻰ ﺍﳋِﻀﺎﺏ ﻣﻨﺒﻬﹰﺎ ﺑﻪ‬ ‫ﻭﺍﻟﻨ‪‬ﻘﺶ‪ ،‬ﻭﺍﻟﺘﻄﺮﻳﻒ‪ ،‬ﻭﺍﳊﹸﻤﺮﺓ‪ ،‬ﻭﺍﻻﺳﻔﻴﺪ‪‬ﺍﺝ‪ ،‬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 ،‬ﻭﻳ‪‬ﺴﺎﻋﺪ ﻗﻮﻟﹶﻬﻢ‪ ،‬ﺣﺪﻳ ﹸ‬ ‫ﺤﻞﹸ ﻭﻟﻮ ﺫﻫﺒﺖ ﻋﻴﻨﺎﻫﺎ ﻻ ﻟﻴ ﹰ‬ ‫ﺗﻜﺘ ِ‬ ‫ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﻋﻴﻨﻬﺎ‪ ،‬ﻓﹶﺄ‪‬ﺗﻮ‪‬ﺍ 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 ﺳ‪‬ﻨﺔﹰ‪ ،‬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 ‪‬ﻣﺨ‪‬ﺎِﻟ ‪‬‬ ‫ﺗ‪‬ﻔﺮ‪‬ﻕ ﺑﲔ ﺍﻟﺴﻮﺩ ﻭﺍﻟﺒﻴﺾ‪ ،‬ﻛﻤﺎ ﻻ ﺗ‪‬ﻔﺮﻕ ﺑﲔ ﺍﺍﻟﻄِﻮﺍﻝ ﻭﺍﻟﻘِﺼﺎﺭ‪ ،‬ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻟﺮﺃﻯ‬ ‫ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻯ ﺍﺷﺘﺪ ﻧﻜ ‪‬ﲑ ﺍﻟﺴﻠﻒ ﻟﻪ ﻭﺫﻣ‪‬ﻬﻢ ﺇﻳﺎﻩ‪.‬ﻭﺃﻣﺎ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻛﻤﺎﻟﻚ‪ ،‬ﻭﺃﲪﺪ‪،‬‬ ‫ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺃﺻﺤﺎ‪‬ﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﺿﻄﺮﺕ ﺇﱃ ﺍﻟﻜﺤﻞ ﺑﺎﻹﲦﺪ ﺗﺪﺍﻭﻳﹰﺎ ﻻ‬ ‫ﺚ ﺃﻡ ﺳﻠﻤﺔ ﺍﳌﺘﻘﺪﻡ ﺭﺿﻲ‬ ‫ﻼ ﻭﲤﺴﺤﻪ ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﺣﺠﺘ‪‬ﻬﻢ‪ :‬ﺣﺪﻳ ﹸ‬ ‫ﺤ ﹶﻞ ﺑﻪ ﻟﻴ ﹰ‬ ‫ﺯﻳﻨﺔ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﻜﺘ ِ‬ ‫ﻚ‬ ‫ﺸ‪‬ﺘ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِ‬ ‫ﺤﻞﹸ ﺇﻻ ﳌﺎ ﻻ ‪‬ﺑﺪ‪ ‬ﻣﻨﻪ‪ ،‬ﻳ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﺎﻟﺖ ﰲ ﻛﺤﻞ ﺍﳉﻼﺀ‪ :‬ﻻ ﺗﻜ‪‬ﺘ ِ‬ ‫ﻓﺘﻜﺘﺤﻠﲔ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺗﻐﺴﻠﻴﻨﻪ ﺑﺎﻟﻨﻬﺎﺭ‪ .‬ﻭﻣﻦ ﺣﺠﺘﻬﻢ‪ :‬ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‬ ‫ﺍﻵﺧﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺩﺧﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﻌﻠﺖ ﻋﻠﻴﻬﺎ ﺻ‪‬ﱪﹰﺍ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺃﻡ‬ ‫ﺐ ﺍﻟ ‪‬ﻮ ‪‬ﺟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶﻻ‬ ‫ﺳﻠﻤﺔ؟ ﻓﻘﻠﺖ‪ :‬ﺻﱪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﻟﻴﺲ ﻓﻴﻪ ﻃﻴﺐ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳ‪‬ﺸ ‪‬‬ ‫ﲡﻌﻠﻴﻪ ﺇﻻ ﺑﺎﻟﱠﻠﻴ‪‬ﻞ ‪‬ﻭ‪‬ﺗ‪‬ﻨﺰِﻋﻴﻪ ﺑﺎﻟ‪‬ﻨﻬ‪‬ﺎﺭ‪ ،#‬ﻭﳘﺎ ﺣﺪﻳ ﹲ‬ ‫ﺚ ﻭﺍﺣﺪ‪ ،‬ﻓﱠﺮﻗﻪ ﺍﻟﺮﻭﺍﺓﹸ‪ ،‬ﻭﺃﺩﺧﻞ ﻣﺎﻟﻚ ﻫﺬﺍ‬ ‫ﺍﻟﻘﺪﺭ ﻣﻨﻪ ﰲ ‪$‬ﻣﻮﻃﺌﻪ‪ #‬ﺑﻼﻏﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﻤﺮ ﰲ ‪$‬ﺍﻟﺘ‪‬ﻤﻬﻴﺪ‪ #‬ﻟﻪ ﻃﺮﻗﹰﺎ ﻳ‪‬ﺸ ‪‬ﺪ ﺑﻌﻀ‪‬ﻬﺎ 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 ،‬ﺃ‪‬ﺎ‬ ‫ﺍﺷﺘﻜﺖ ﻋﻴﻨﻬﺎ ﻭﻫﻰ ﺣ‪‬ﺎﺩ‪ ‬ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻠﻢ ﺗﻜﺘﺤِﻞ ﺣﱴ ﻛﺎﺩﺕ‬ ‫ﻋﻴﻨﺎﻫﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻣﺼ‪‬ﺎ ِ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 ﺑﺎﻟﻠﱠ‪‬ﻴ ِﻞ ﻭﺍ ‪‬ﻣﺴ‪‬ﺤﻴ ِﻪ ﺑﺎﻟﻨ‪‬ﻬﺎ ِ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 ﻳ‪‬ﺤﻜﻢ ﻟﻪ ﲝﻜﻢ ﺍﳌﺮﻓﱠﻪ‬ ‫ﺍﳌﺘﺰﻳﻦ ﺑﺎﻟﺰﻳﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺪﻭﺍﺀ ﻭﺍﻟﺘﺪﺍﻭﻯ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﰲ ﺷﻰﺀ‪ ،‬ﻭﺇﳕﺎ ﻧ‪‬ﻬﻴﺖ 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 ‪$‬ﻣﻮﻃﺌﻪ‪ :#‬ﺃﻧﻪ ﺑﻠﻐﻪ ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ‬ ‫ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﺃ‪‬ﻤﺎ ﻛﺎﻧﺎ ﻳﻘﻮﻻﻥ ﰲ ﺍﳌﺮﺃﺓ ﻳ‪‬ﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ :‬ﺇ‪‬ﺎ ﺇﺫﺍ ﺧﺸﻴﺖ ﻋﻠﻰ ﺑﺼﺮﻫﺎ‬ ‫ﻣِﻦ ﺭﻣ ٍﺪ ﺑﻌﻴﻨﻴﻬﺎ‪ ،‬ﺃﻭ ﺷﻜﻮﻯ ﺃﺻﺎﺑﺘﻬﺎ‪ ،‬ﺃ‪‬ﺎ ﺗﻜﺘﺤﻞ ﻭﺗﺘﺪﺍﻭﻯ ﺑﺎﻟﻜﺤﻞ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ‬ ‫ﻃﻴﺐ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻷﻥ ﺍﻟﻘﺼﺪ ﺇﱃ ﺍﻟﺘﺪﺍﻭﻯ ﻻ ﺇﱃ ﺍﻟﺘﻄﻴﺐ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﺍﻟﺼﱪ ﻳﺼﻔﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺯﻳﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﻄﻴﺐ‪ ،‬ﻭﻫﻮ ﻛﺤﻞ‬ ‫ﺍﳉﻼﺀ‪ ،‬ﻓﺄﺫﻧﺖ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻟﻠﻤﺮﺃﺓ ﺑﺎﻟﻠﻴﻞ ﺣﻴﺚ ﻻ ﺗﺮﻯ‪ ،‬ﻭﲤﺴﺤﻪ ﺑﺎﻟﻨﻬﺎﺭ‬ ‫ﺣﻴﺚ ﻳﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺷﺒﻬﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﺇﳕﺎ ﺗ‪‬ﻤﻨﻊ 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 ﹶﻘﺒ‪‬ﺢ ﺍﻟﻌﲔ ﻭﻳﺰﻳﺪﻫﺎ ‪‬ﻣﺮ‪‬ﻫﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻻ ﺗ‪‬ﻤﻨﻊ ﻣِﻦ ﺟﻌﻞ ﺍﻟ ‪‬‬ ‫ﱮ ج‪ :‬ﺇﻧﻪ‬ ‫ﺑﺪ‪‬ﺎ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﻣ‪ِ‬ﻨ ‪‬ﻊ ﻣﻨﻪ ﰲ ﺍﻟﻮﺟﻪ‪ ،‬ﻷﻧﻪ ﻳ‪‬ﺼﻔﺮﻩ‪ ،‬ﻓﻴﺸﺒﻪ ﺍﳋﻀﺎﺏ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻳ‪‬ﺸﺐ ﺍﻟﻮﺟﻪ‪.‬‬ ‫ﻒ ﺍﻹﺑﻂ‪ ،‬ﻭﺣﻠ ِﻖ ﺍﻟﺸﻌﺮ ﺍﳌﻨﺪﻭﺏ ﺇﱃ ﺣﻠﻘﻪ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻻ ﺗ‪‬ﻤﻨﻊ ﻣِﻦ ﺗﻘﻠﻴﻢ ﺍﻷﻇﻔﺎﺭ‪ ،‬ﻭﻧﺘ ِ‬ ‫ﺚ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﻳﺮﺍﺩ‬ ‫ﻭﻻ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ ﺑﺎﻟﺴ‪‬ﺪﺭ‪ ،‬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 ،‬ﻓﻴﺤﺮ‪‬ﻡ ﻋﻠﻴﻬﺎ ﻣﺎ ‪‬ﺎﻫﺎ ﻋﻨﻪ ﺍﻟﻨﱮ ج‪ ،‬ﻭﻣﺎ ﻫﻮ ﺃﻭﱃ ﺑﺎﳌﻨﻊ‬ ‫ﺼﺒ‪‬ﻮﻏﹰﺎ‪ .#‬ﻭﻫﺬﺍ ﻳﻌﻢ ﺍﳌﻌﺼﻔﺮ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﺜﻠﹸﻪ‪ .‬ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻠ‪‬ﺒﺲ‪ ‬ﹶﺛﻮ‪‬ﺑﹰﺎ ‪‬ﻣ ‪‬‬ ‫ﻭﺍﳌﺰﻋﻔﺮ‪ ،‬ﻭﺳﺎﺋ ‪‬ﺮ ﺍﳌﺼﺒﻮﻍ ﺑﺎﻷﲪﺮ ﻭﺍﻷﺻﻔﺮ‪ ،‬ﻭﺍﻷﺧﻀﺮ‪ ،‬ﻭﺍﻷﺯﺭﻕ ﺍﻟﺼﺎﰱ‪ ،‬ﻭﻛﻞ ﻣﺎ‬ ‫ﺼ ﹶﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﺜﱢﻴﺎﺏِ‪،‬ﻭﻻ‬ ‫ﻳ‪‬ﺼﺒﻎ ﻟﻠﺘﺤﺴﲔ ﻭﺍﻟﺘﺰﻳﲔ‪ .‬ﻭﰱ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ‪ $ :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻠ‪‬ﺒﺲ‪ ‬ﺍﳌﹸ ‪‬ﻌ ‪‬‬ ‫ﺍﳌﹸ ‪‬ﻤﺸ‪‬ﻖ‪.#‬‬ ‫ﻭﻫﻬﻨﺎ ﻧﻮﻋﺎﻥ ﺁﺧﺮﺍﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﺄﺫﻭﻥ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧ‪‬ﺴﺞ 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 ﻛﺎﻟﱪﻭ‪‬ﺩ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﻣﺎ ﻻ ﻳ‪‬ﺮﺍﺩ ﺑﺼﺒﻐﻪ ﺍﻟﺰﻳﻨﺔ ﻣﺜﻞ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻭﻣﺎ ﺻ‪‬ﺒﻎ ﻟﺘﻘﺒﻴﺢ‪ ،‬ﺃﻭ ﻟﻴﺴﺘﺮ ﺍﻟﻮﺳﺦ‪،‬‬ ‫ﻓﻬﺬﺍ ﻻ ﳝﻨﻊ ﻣﻨﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﰲ ﺍﻟﺜﻴﺎﺏ ﺯﻳﻨﺘﺎﻥ‪ .‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﲨﺎﻝ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﺍﻟﻼﺑﺴﲔ‪،‬‬ ‫ﺏ ﺯﻳﻨﺔ ﳌﻦ ﻳﻠﺒﺴ‪‬ﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻧ‪‬ﻬﻴﺖ ﺍﳊﺎﺩ ﹸﺓ ﻋﻦ ﺯﻳﻨﺔ ﺑﺪ‪‬ﺎ‪ ،‬ﻭﱂ ﺗ‪‬ﻨﻪ ﻋﻦ‬ ‫ﻭﺍﻟﺴﺘﺮﺓ ﻟﻠﻌﻮﺭﺓ‪ .‬ﻓﺎﻟﺜﻴﺎ ‪‬‬ ‫ﺳﺘﺮ ﻋﻮﺭ‪‬ﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﻠﺒﺲ ﹸﻛ ﱠﻞ ﺛﻮ ٍ‬ ‫ﺏ ﻣﻦ ﺍﻟﺒﻴﺎﺽ‪ ،‬ﻷﻥ ﺍﻟﺒﻴﺎﺽ ﻟﻴﺲ ﲟﺰﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻑ ﻭﺍﻟﻮﺑﺮ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳ‪‬ﻨﺴﺞ 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 ﺗﻠ‪‬ﺒﺲ‪ ‬ﺛﻮﺏ ﻋﺼﺐ ﻭﻻ ﺧﺰ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺼﺒﻮﻏﹰﺎ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺑﻪ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺇﻥ ﱂ‬ ‫ﺗ‪‬ﺮﺩ ﺑﻠﺒﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺼﺒﻮﻍ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﻠﺒﺴﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﻜﺖ ﻋﻴ‪‬ﻨﻬﺎ‪ ،‬ﺍﻛﺘﺤﻠﺖ‬ ‫ﻚ ﻋﻴﻨ‪‬ﻬﺎ‪ ،‬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 ،‬ﻭﺗﺪ‪‬ﻫ ‪‬ﻦ ﺑﺪ‪‬ﻫﻦ ﻟﻴﺲ ﻓﻴﻪ ﻃﻴﺐ‪ ،‬ﻭﻻ‬ ‫ﺗﺘﻄﻴﺐ ﺑﺸﻰﺀ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻻ ﺗﻜﺘ ِ‬ ‫ﻑ ﻟﻌﻠﻪ ﺃﻥ‬ ‫ﺏ ﻣﺴﻜﺎﹰ‪ ،‬ﻭﻻ ﺯﻋﻔﺮﺍﻧﹰﺎ ﻟﻠﻄﻴﺐ‪ ،‬ﻭﺍﳌﻄﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﲔ ﺗﺘﺰﻳ‪‬ﻦ‪ ،‬ﻭﺗﺘﺸﻮ‪ ‬‬ ‫ﺗ‪‬ﻘ ‪‬ﺮ ‪‬‬


‫‪٤٨٧‬‬ ‫ﻳ‪‬ﺮﺍﺟﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺴﺎﺋﻠﻪ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‪ ،‬ﻭﺍﳌﻄﻠﻘ ﹸﺔ ﺛﻼﺛﺎﹰ‪،‬‬ ‫ﺐ ﻭﺍﻟﺰﻳﻨﺔ‪.‬‬ ‫ﱭ ﺍﻟﻄﻴ ‪‬‬ ‫ﻭﺍﶈﺮﻣﺔ ﳚﺘ‪‬ﻨ ‪‬‬ ‫ﺖ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺣﺮﺏ ﰲ ‪$‬ﻣﺴﺎﺋﻠﻪ‪ :#‬ﺳﺄﻟ ‪‬‬ ‫ﻭﺍﳌﻄﻠﻘﺔ‪ ،‬ﻫﻞ ﺗﻠﺒﺴﺎﻥ ﺍﻟﺒ‪‬ﺮﺩ ﻟﻴﺲ ﲝﺮﻳﺮ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﺘﻄﻴﺐ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺘﺰﻳﻦ ﺑﺰﻳﻨﺔ‪،‬‬ ‫ﻭﺷﺪﺩ ﰲ ﺍﻟﻄﻴﺐ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴ ﹰ‬ ‫ﻼ ﻋﻨﺪ ﻃﹸﻬﺮﻫﺎ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺷﺒﻬﺖ ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺔ ﺛﻼﺛﹰﺎ‬ ‫ﺑﺎﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ‪ ،‬ﰒ ﺳﺎﻕ ﺣﺮﺏ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﻗﺎﻝ‪:‬‬ ‫ﺤﻞﹸ‪ ،‬ﻭﻻ ﺗﺘﻄﻴﺐ‪ ،‬ﻭﻻ‬ ‫ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﻻ ﺗﻠﺒﺲ ﺍﳌﻌﺼﻔﺮ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻻ ﲣﺘﻀﺐ‪ ،‬ﻭﻻ ﺗﻜﺘ ِ‬ ‫ﲤﺘﺸﻂ ﺑﻄﻴﺐ‪.‬‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﺍﳌﺮﺃﺓ‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﱏﺀ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ ﰲ ‪$‬ﻣﺴﺎﺋﻠﻪ‪ :#‬ﺳﺄﻟ ‪‬‬ ‫ﺐ ﰲ ﻋﺪ‪‬ﺎ‪ ،‬ﺃﻭ ﺗﺪﻫﻦ ﰲ ﻋﺪ‪‬ﺎ؟ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﻛﹸ ِﺮ ‪‬ﻩ ﻟﻠﻤﺘﻮﻓﱠﻰ ﻋﻨﻬﺎ ﺯﻭﺟ‪‬ﻬﺎ‬ ‫ﺗﻨﺘ ِﻘ ‪‬‬ ‫ﺃﻥ ﺗﺘﺰﻳﻦ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﻛﻞ ﺩ‪‬ﻫﻦ 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 ﻣ‪‬ﻨﻌﺖ ﻣِﻦ‬ ‫ﻟﺒﺎﺱ ﺍﻟﺰﻳﻨﺔ ﻣﻦ ﺃﻯ ﻧﻮﻉ ﻛﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺍﳌﻌﺼﻔﺮ ﻭﺍﳌﻤﺸ‪‬ﻖ ﻷﺟﻠﻪ ﻣﻔﻬﻮﻡ‪ ،‬ﻭﺍﻟﻨﱮ ج ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻣﻊ ﺍﳌﺼﺒﻮﻍ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ‬ ‫ﺾ ﻭﺍﻟﱪﻭﺩ ﺍﶈﱪ‪‬ﺓ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻐﺎﻟﻴﺔ ﺍﻷﲦﺎﻥ ﳑﺎ ﻳ‪‬ﺮﺍﺩ ﻟﻠﺰﻳﻨﺔ‬ ‫ﻣﺜﻠﹸﻪ‪ ،‬ﻭﺃﻭﱃ ﺑﺎﳌﻨﻊ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﺑﻴ ‪‬‬ ‫ﻻﺭﺗﻔﺎﻋِﻬﻤﺎ ﻭﺗﻨﺎﻫﻰ ﺟﻮﺩ‪‬ﻤﺎ‪ ،‬ﻛﺎﻥ ﺃﻭﱃ ﺑﺎﳌﻨ ِﻊ ﻣِﻦ ﺍﻟﺜﻮﺏ ﺍﳌﺼﺒﻮﻍ‪ .‬ﻭﻛﻞ ﻣﻦ ﻋﻘﻞ ﻋﻦ‬ ‫ﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻻ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺇ‪‬ﺎ ﲡﺘﻨﺐ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﱂ ﻳ‪‬ﺴ‪‬ﺘ ِﺮ ‪‬‬ ‫ﺡ ﳍﺎ ﺃﻥ ﺗﻠﺒﺲ ﺑﻌ ‪‬ﺪ ﻣﺎ ﺷﺎﺀﺕ ﻣﻦ ﺣﺮﻳﺮ ﺃﺑﻴﺾ ﻭﺃﺻﻔﺮ ﻣِﻦ ﻟﻮﻧﻪ ﺍﻟﺬﻯ‬ ‫ﺍﳌﺼﺒﻐﺔ ﻓﻘﻂ‪ ،‬ﻭﻣﺒﺎ ‪‬‬ ‫ﺝ‬ ‫ﺲ ﺍﳌﻨﺴﻮ ‪‬‬ ‫ﱂ ﻳ‪‬ﺼﺒﻎ‪ ،‬ﻭﺻﻮﻑ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻯ ﻫﻮ ﻟﻮﻧ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﻠﺒﺲ ﰲ ﺍﻟﺮﺃﺱ ﻭﺍﳉﺴﺪ‪،‬‬ ‫ﻋﻴﻨﺎﻫﺎ ﻻ ﻟﻴ ﹰ‬ ‫ﺃﻭ ﻋﻠﻰ ﺷﻰﺀ ﻣﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﺴﻮﺍﺩ ﻭﺍﳋﻀﺮﺓ‪ ،‬ﻭﺍﳊﹸﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﻻ‬ ‫ﺍﻟﻌﺼﺐ ﻭﺣﺪ‪‬ﻩ ﻭﻫﻰ ﺛﻴﺎﺏ ﻣﻮﺷ‪‬ﺎﺓ ﺗ‪‬ﻌﻤﻞ 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 ﺣﺴﻨ‪‬ﻪ ﻭ‪‬ﺎﺅﻩ ﻭﺭ‪‬ﻭﺍﺅﻩ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﺠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ‪ :‬ﻫﺬﺍ ﺩﻳ ‪‬ﻦ ﺍﻟﻠﱠﻪ ﰲ‬ ‫ﻑ ﺍﳊﺪﻳﺚ‬ ‫ﺐ ﻣﻦ ﻫﺬﺍ ﺇﻗﺪﺍﻣﻪ ﻋﻠﻰ ﺧﻼ ِ‬ ‫ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳ‪‬ﺤﻞﱡ 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 ﻳ‪‬ﺤﻔﻆ ﻋﻦ ﺃﺣﺪ‬ ‫ﻣﻨﻬﻢ ﻓﻴﻪ ﺟﺮﺡ ﻭﻻ ﺧﺪﺵ‪ ،‬ﻭﻻ ﻳ‪‬ﺤﻔﻆ 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 ‪‬‬ ‫ﲞ‪‬ﺮﺍﺳﺎﻥ ﺃﻛﺜﺮ ﺣﺪﺛﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ‪ ،‬ﻭﺭﻭﻯ ﻟﻪ ﺍﳉﻤﺎﻋﺔ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﺍﻟﻘﺎﺿﻰ‪:‬‬ ‫ﻛﺎﻥ ﻣِﻦ ﺃﻧﺒﻞ ‪‬ﻣ ‪‬ﻦ ﺣﺪ‪‬ﺙ ﲞ‪‬ﺮﺍﺳﺎﻥ 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 ‫ﺨ‪‬ﺘﻀِﺐ‪،‬‬ ‫ﺤﻞﹸ‪ ،‬ﻭﻻ ﺗﺘﻄﻴﺐ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﻣﻌﻨﺎﻫﺎ ﻭﻣﻘﺼﻮﺩﻫﺎ‪ ،‬ﻓﺼ‪‬ﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺗﻜﺘ ِ‬ ‫ﻭﻻ ﺗﻠ‪‬ﺒﺲ‪ ‬ﺍﳌﻌﺼﻔﺮ‪ ،‬ﻭﻻ ﺛﻮﺑﹰﺎ ﻣﺼﺒﻮﻏﺎﹰ‪ ،‬ﻭﻻ ﺑﺮﺩﺍﹰ‪ ،‬ﻭﻻ ﺗﺘﺰﻳﻦ ﺑِﺤﻠﻰ‪ ،‬ﺷﻴﺌﹰﺎ ﺗ‪‬ﺮﻳﺪ ﺑﻪ ﺍﻟﺰﻳﻨﺔ‪،‬‬ ‫ﺤﻞﹸ ﺑﻜﹸﺤﻞ ﺗ‪‬ﺮﻳﺪ ﺑﻪ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺸﺘﻜﻰ ﻋﻴﻨﻬﺎ‪.‬‬ ‫ﻭﻻ ﺗﻜﺘ ِ‬ ‫ﻭﺻ ‪‬ﺢ ﻋﻨﻪ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ 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 ﺗﻠ‪‬ﺒﺲ‪ ‬ﻣِﻦ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺼﺒﻐﺔ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ‬ ‫ﺐ‪.‬‬ ‫ﺤﻞﹸ‪ ،‬ﻭﻻ ﺗﻠﺒﺲ ﺣ‪‬ﻠﻴﺎﹰ‪ ،‬ﻭﻻ ﲣﺘﻀﺐ‪ ،‬ﻭﻻ ﺗﺘﻄﻴ‪ ‬‬ ‫ﺗﻜﺘ ِ‬ ‫ﺏ ﻃﻴﺒﺎﹰ‪ ،‬ﻭﻻ‬ ‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺃ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﻻ ﺗﻠ‪‬ﺒﺲ‪ ‬ﻣﻌﺼﻔﺮﺍﹰ‪ ،‬ﻭﻻ ﺗ‪‬ﻘ ‪‬ﺮ ‪‬‬ ‫ﺐ‪.‬‬ ‫ﺼ ِ‬ ‫ﺏ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﺗﻜﺘﺤﻞ‪ ،‬ﻭﻻ ﺗﻠﺒﺲ ﺣ‪‬ﻠﻴﺎﹰ‪ ،‬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 ﺻ‪‬ﺒ 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 ﺻ‪‬ﺒ ﹶﻎ ﺑﻌﺪ ﻧﺴﺠﻪ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻻ ﳛﺮﻡ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺪﻳﺚ ﺃ ‪‬ﻡ‬ ‫ﺼ ٍ‬ ‫ﺏ ‪‬ﻋ ‪‬‬ ‫ﺐ‪ ،#‬ﻭﻫﻮ ﻣﺎ ﺻ‪‬ﺒ ﹶﻎ ﻏﺰﻟﹸﻪ ﻗﺒﻞ ﻧﺴﺠﻪ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪$ :‬ﺇ ﱠﻻ ﹶﺛ ‪‬ﻮ ‪‬‬ ‫ﺖ ﺗﺼﺒﻎ ﺑﻪ‬ ‫ﺍﻟﻘﺎﺿﻰ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟ ‪‬ﻌﺼ‪‬ﺐ‪ :‬ﻓﺎﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﻧﺒ ‪‬‬ ‫ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻰ‪ :‬ﺍﻟﻮﺭﺱ ﻭﺍﻟﻌﺼﺐ ﻧﺒﺘﺎﻥ ﺑﺎﻟﻴﻤﻦ ﻻ ﻳﻨﺒﺘﺎﻥ ﺇﻻ ﺑﻪ‪ ،‬ﻓﺮﺧﺺ ﺍﻟﻨﱮ ج‬ ‫ﻟﻠﺤﺎ ‪‬ﺩ ِﺓ ﰲ ﻟﺒﺲ ﻣﺎ ﻳ‪‬ﺼﺒﻎ ﺑﺎﻟﻌ‪‬ﺼﺐ‪ ،‬ﻷﻧﻪ ﰲ ﻣﻌﲎ ﻣﺎ ﻳﺼﺒﻎ ﻟﻐﲑ ﲢﺴﲔ‪ ،‬ﻛﺎﻷﲪﺮ‬ ‫ﻭﺍﻷﺻﻔﺮ‪ ،‬ﻓﻼ ﻣﻌﲎ ﻟﺘﺠﻮﻳﺰ ﻟﺒﺴﻪ ﻣﻊ ﺣﺼﻮﻝ ﺍﻟﺰﻳﻨﺔ ﺑﺼﺒﻐﻪ‪ ،‬ﻛﺤﺼﻮﳍﺎ ﲟﺎ ﺻ‪‬ﺒﻎ 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 ﺣ‪‬ﻨﲔ ﺑﻌﺚ ﺟﻴﺸﹰﺎ ﺇﱃ ﺃﻭﻃﺎﺱ‪ ،‬ﻓﻠﻘﻰ ﻋﺪﻭﺍﹰ‪ ،‬ﻓﻘﺎﺗﻠﻮﻫﻢ‪ ،‬ﻓﻈﻬﺮﻭﺍ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲢﺮ‪‬ﺟﻮﺍ ﻣﻦ ﻏِﺸﻴﺎ‪‬ﻦ ﻣِﻦ ﺃﺟ ِﻞ‬ ‫ﻭﺃﺻﺎﺑ‪‬ﻮﺍ ﺳﺒﺎﻳﺎ‪ ،‬ﻓﻜﺄﻥ ﻧﺎﺳﹰﺎ ﻣِﻦ ﺃﺻﺤﺎ ِ‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﺇ ﱠﻻ ﻣ‪‬ﺎ‬ ‫ﺼﻨ‪‬ﺎ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺃﺯﻭﺍﺟﻬﻦ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﰲ ﺫﻟﻚ‪﴿ :‬ﻭﺍ ﹸﳌ ‪‬‬ ‫)‪(١‬‬ ‫‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬ ‫ﻼ ﹲﻝ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪ‪‬ﻦ ‪.‬‬ ‫ﺖ ﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ 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 ‬ﻳ‪‬ﺮﻳﺪ ﹶﺃ ﹾﻥ ‪‬ﻳِﻠﻢ‪ ‬ﺎ‪ .#‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎ ﹶﻝ‬ ‫ﺑﺎﻣﺮﺃ ٍﺓ ﻣ‪‬ﺠ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﺑﺎ ِ‬ ‫ﺤﻞﱡ‬ ‫ﻒ ‪‬ﻳ ‪‬ﻮﺭ‪‬ﹸﺛ ‪‬ﻪ ﻭﻫ‪ ‬ﻮ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺭ‪‬ﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ج‪$ :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻫ ‪‬ﻤ ‪‬ﻤﺖ‪ ‬ﹶﺃ ﹾﻥ ﹶﺃﹾﻟ ‪‬ﻌ‪‬ﻨﻪ‪ ‬ﹶﻟﻌ‪‬ﻨﹰﺎ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻞﹸ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﹶﻗ‪‬ﺒ ‪‬ﺮﻩ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺤﻞﱡ ﹶﻟﻪ‪.#‬‬ ‫ﺨ ِﺪﻣ‪‬ﻪ‪ ‬ﻭﻫ‪ ‬ﻮ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﻒ ‪‬ﻳ ‪‬‬ ‫ﹶﻟﻪ‪ ،(٢)‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻁ َﺀ ﺍﻟﺴ‪‬ﺒﺎﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﱮ ج ﺣﺮ‪‬ﻡ ‪‬ﻭ ﹾ‬ ‫ﻭﰱ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻋِﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﻦ ﻣ‪‬ﺎ 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 ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻀﻊ‪ ،‬ﻭ ﹶﻻ ﹶﻏ‪‬ﻴﺮ‪ ‬ﺫﹶﺍ ِ‬ ‫ﱮ ج ﻗﺎﻝ ﰲ ﺳﺒﺎﻳﺎ ﺃﹶﻭﻃﺎﺱ‪ $ :‬ﹶﻻ ﺗ‪‬ﻮ ﹶﻃﺄﹸ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻀ ﹰﺔ‪.(١)#‬‬ ‫ﺾ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫‪‬ﺗﺤِﻴ ‪‬‬ ‫ﱮ ج ﻗﺎﻝ‪ $ :‬ﻣ ‪‬ﻦ‬ ‫ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺭ‪‬ﻭﻳﻔﻊ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵﺧﺮ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻼ ‪‬ﻳﺴ‪‬ﻘﻰ ﻣ‪‬ﺎ َﺀﻩ‪ ‬ﻭﻟﹶﺪ ﹶﻏ‪‬ﻴﺮِﻩ‪ .(٢)#‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ‬ ‫ﺣﺴﻦ‪.‬‬ ‫ﺤﻞﱡ ﻻ ‪‬ﻣﺮِﻯ ٍﺀ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ ‪‬ﻊ‬ ‫ﻭﻷﰉ ﺩﺍﻭﺩ‪ ،‬ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﻳﻀﹰﺎ‪ $ :‬ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺴ‪‬ﺘﺒ‪‬ﺮﺋﹶﻬﺎ‪.#‬‬ ‫ﺴﺒ‪‬ﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺴﺒ‪‬ﺎﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺤ ‪‬ﻦ ﹶﺛﻴ‪‬ﺒﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬ ‫ﻭﻷﲪﺪ‪ $ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑﺎﻟﻠﱠ ِﻪ ﻭﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ‬ ‫‪‬ﺗﺤِﻴ ‪‬‬ ‫ﺖ ﺍﻟﻮ‪‬ﻟﻴﺪ ﹸﺓ ﺍﻟﱴ ﺗ‪‬ﻮﻃﹶﺄ‪،‬‬ ‫ﺾ‪ .#‬ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ‪$‬ﺻﺤﻴﺤﻪ‪ :#‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺇﺫﺍ ﻭ‪ِ ‬ﻫ‪‬ﺒ ِ‬ ‫ﺃﻭ ﺑﻴﻌ‪‬ﺖ‪ ،‬ﺃﻭ ﻋ‪‬ﺘﻘﺖ‪ ،‬ﻓﻠﹸﺘﺴﺘﱪﺃ ﲝﻴﻀﺔ‪ ،‬ﻭﻻ ﺗ‪‬ﺴﺘﱪﺃ 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 ﻋ‪‬ﻠﻰ ﺣ‪‬ﺎ ِﻣﻞٍ‪ ،‬ﻭ ﹶﻻ ﺣ‪‬ﺎِﺋ ِﻞ ‪‬ﺣﺘ‪‬ﻰ‬ ‫‪‬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 ﺣﺘ‪‬ﻰ ﲢﻴﺾ)‪.(٥‬‬ ‫ﻓﺼﻞ‬

‫ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﻳﺪﺓ‪:‬‬ ‫ﻼ ﻓﺒﻮﺿﻊ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻭﻁ ُﺀ ﺍﳌﺴﺒﻴﺔ ﺣﱴ ﻳ‪‬ﻌﻠﻢ 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 ﻳ‪‬ﻌﻠﻢ ﺑﺮﺍﺀ ﹸﺓ ﺭﲪﻬﺎ ﺑﺄﻥ ﺣﺎﺿﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﰒ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﺐ ﺍﳊﻴﺾ ﻭﱂ ﻳﻄﺄﻫﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﺨﺮﺟﻬﺎ 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،‬‬ ‫ﻓﻠﻴﺘﺮﺑ‪‬ﺼ ‪‬ﻦ ‪‬ﺎ ﺣﱴ ﲢﻴﺾ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﱂ ﲢﺾ ﻓﻠﻴﺘﺮﺑ‪‬ﺼ ‪‬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 ﻭﻃﺆ‪‬ﻫﺎ 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 ﻋ‪‬ﻨ‪‬ﻘﹶﻬﺎ ﺇﺑﺮﻳ ‪‬ﻖ ِﻓﻀ‪‬ﺔ‪ ،‬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 ﺍﳌﺎﺯ‪‬ﺭﻯ‬ ‫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 ﻛﻮ‪‬ﺎ 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 ﺗ‪‬ﻄﻴﻖ ﺍﻟﻮﻁﹾﺀ‪،‬‬ ‫ﰒ ﺧﺮﺝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﺮﻭ ‪‬‬ ‫ﺐ ﰲ ﺍﻟﺼﻐﲑﺓ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻭﺍﻵﻳﺴ‪‬ﺔ‪ ،‬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 ﺗ‪‬ﻄﻴﻖ ﺍﻟﻮﻁﺀَ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻧﻔﺎﻩ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻻ ﻳ‪‬ﻄﺒﻖ 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 ﺍﳌﺎﺯ‪‬ﺭﻯ‪ :‬ﻭﻭﺟ ‪‬ﻪ‬ ‫ﺍﻟﺼﻐﲑﺓ ﺍﻟﱴ ﺗ‪‬ﻄﻴﻖ ﺍﻟﻮﻁﺀ ﻭﺍﻵﻳﺴﺔ‪ ،‬ﺃﻧﻪ ﻳ‪‬ﻤﻜﻦ 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 ﺍﳌﻌ‪‬ﱪ ﻋﻨﻪ ﺑﺎﻻﺳﺘﱪﺍﺀ‬ ‫ﻟﺴﻮﺀ ﺍﻟﻈﻦ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﻨﻔﻰ ﻷﺷﻬﺐ‪.‬‬ ‫ﺐ‪ :‬ﻋ‪‬ﺪ ‪‬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 ﻳ‪‬ﺜِﺒﺖ‪ ‬ﺍﻻﺳﺘﱪﺍﺀَ‪ ،‬ﻭﺃﺷﻬ ‪‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺒِﻜﺮ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻠﺨﻤﻰ‪ :‬ﻫﻮ ﻣﺴﺘﺤﺐ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻻﺣﺘﻴﺎﻁ ﻏ ‪‬ﲑ ﻭﺍﺟﺐ‪ ،‬ﻭﻗﺎﻝ ﻏﲑ‪‬ﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ :‬ﻫﻮ ﻭﺍﺟﺐ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﱪﺃ ﺍﻟﺒﺎﺋ ‪‬ﻊ ﺍﻷﻣﺔ‪ ،‬ﻭ ‪‬ﻋِﻠ ‪‬ﻢ ﺍﳌﺸﺘﺮﻯ ﺃﻧﻪ ﻗﺪ ﺍﺳﺘﱪﺃﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺠﺰﻯﺀ‬ ‫ﺍﺳﺘﱪﺍ ُﺀ ﺍﻟﺒﺎﺋﻊ ﻋﻦ ﺍﺳﺘﱪﺍﺀ ﺍﳌﺸﺘﺮﻯ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺃﻭﺩﻋﻪ‪ ،‬ﻓﺤﺎﺿﺖ ﻋﻨﺪ ﺍﳌﹸﻮﺩ‪‬ﻉ ﺣﻴﻀﺔ‪ ،‬ﰒ ﺍﺳﺘﱪﺃﻫﺎ ﱂ ﳛﺘﺞ ﺇﱃ‬ ‫ﺍﺳﺘﱪﺍ ٍﺀ ﺛﺎﻥٍ‪ ،‬ﻭﺃﺟﺰﺃﺕ ﺗﻠﻚ ﺍﳊﻴﻀﺔ ﻋﻦ ﺍﺳﺘﱪﺍﺋﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﲣﺮ‪‬ﺝ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬ ‫ﺳﻴﺪ‪‬ﻫﺎ ﻳﺪﺧ ﹸﻞ ﻋﻠﻴﻬﺎ‪.‬‬


‫‪٤٩٤‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺸﺘ ِﺮﻳ‪‬ﻬﺎ 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 ﺗ‪‬ﻨﺒﻴﻚ ﻋﻦ ﻣﺄﺧﺬﻩ ﰲ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻭﺃﻧﻪ ﺇﳕﺎ ﳚﺐ‬ ‫ﻭﻫﺬﻩ ﺍﻟﻔﺮﻭ ‪‬‬ ‫ﻼ ﺍﺳﺘﱪﺍﺀ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﻭﻻ ﻳ‪‬ﻈﻦ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ‪ ،‬ﻓﺈﻥ ﻋ‪‬ﻠﻤﺖ 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 ﲡﺪ‪‬ﺩ ﻟﻪ ﻋﻠﻴﻬﺎ ﻣﻠﻚ ﻋﻠﻰ ﺃﻯ ﺣﺎﻟﺔ ﻛﺎﻧﺖ‪ ،‬ﻭﺇﳕﺎ ‪‬ﻰ ﻋﻦ ﻭﻁ ِﺀ ﺍﻟﺴﺒﺎﻳﺎ ﺣﱴ ﺗﻀ ‪‬ﻊ‬ ‫ﺣﻮﺍﻣﻠﹸﻬﻦ‪ ،‬ﻭﲢﻴﺾ ﺣﻮﺍﺋﻠﻬﻦ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻌﻤﻮﻣ‪‬ﻪ ﻳﻘﺘﻀﻰ ﲢﺮﱘ ﻭﻁﺀ ﺃﺑﻜﺎﺭﻫﻦ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻛﻤﺎ ﳝﺘﻨﻊ ﻭﻁﺀ‬ ‫ﺍﻟﺜﻴﺐ؟‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻏﺎﻳﺘ‪‬ﻪ ﺃﻧﻪ ﻋﻤﻮﻡ ﺃﻭ ﺇﻃﻼﻕ ﻇﻬﺮ ﺍﻟﻘﺼ ‪‬ﺪ ﻣﻨﻪ‪ ،‬ﻓﻴ‪‬ﺨﺺ ﺃﻭ ﻳ‪‬ﻘﻴﺪ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ‬ ‫ﺐ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻭﳜﺺ ﺃﻳﻀﹰﺎ ﲟﻔﻬﻮﻡ ﻗﻮﻟﻪ ج ﰲ ﺣﺪﻳﺚ ﺭﻭﻳﻔﻊ‪ $ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪ‬ ‫ﻣﻮﺟ ِ‬ ‫ﻼ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺢ ﹶﺛﻴ‪‬ﺒﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺒﺎﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﲢِﻴ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬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 ‪‬ﺳِﺒ‪‬ﻴﺔﹰ‪ ،‬ﻓﺄﺻﺒﺢ ﻭﻗﺪ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺇﱃ ﺧﺎﻟﺪ ﻳﻌﲎ ﺑﺎﻟﻴﻤﻦ ﻟِﻴﻘﺒﺾ ﺍ ﹸ‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ‬ ‫ﺖ ﳋﺎﻟﺪ‪ :‬ﺃﻣﺎ ﺗﺮﻯ ﺇﱃ ﻫﺬﺍ؟ ﻭﰱ ﺭﻭﺍﻳﺔ‪ :‬ﻓﻘﺎﻝ ﺧﺎﻟﺪ ﻟﺒ‪‬ﺮﻳﺪﺓ‪ :‬ﺃﻻ ﺗﺮﻯ ﻣﺎ ‪‬‬ ‫ﺍﻏﺘﺴﻞ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺕ‬ ‫ﱮ ج‪ ،‬ﺫﻛﺮ ‪‬‬ ‫ﺖ ﺃﹸ‪‬ﺑ ِﻐﺾ‪ ‬ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﺇﱃ ﺍﻟﻨ ‪‬‬ ‫ﻫﺬﺍ؟ ﻗﺎﻝ ﺑﺮﻳﺪﺓ‪ :‬ﻭ ﹸﻛ‪‬ﻨ ‪‬‬


‫‪٤٩٥‬‬ ‫ﺲ‬ ‫ﻀ ‪‬ﻪ ﻓﹶﺈ ﱠﻥ ﻟﻪ ﰲ ﺍﳋﹸﻤ‪ِ ‬‬ ‫ﺫﻟﻚ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪$ :‬ﻳﺎ ﺑ‪ ‬ﺮ‪‬ﻳ ‪‬ﺪ ﹶﺓ ﹶﺃﺗ‪‬ﺒ ِﻐﺾ‪ ‬ﻋِﻠﻴ‪‬ﺎ‪#‬؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ $ :‬ﹶﻻ ‪‬ﺗ‪‬ﺒ ِ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 ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻓﺈﺫﺍ ﺗ‪‬ﺄﻣﻠ ‪‬‬ ‫ﺕ ﺍﳊﻤﻞ ‪‬ﻣ ‪‬ﻦ ﳚﻮ ‪‬ﺯ ﺃﻥ‬ ‫ﺾ‪ ،#‬ﻇﻬﺮ ﻟﻚ ﻣﻨﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻐﲑ ﺫﺍ ِ‬ ‫ﺕ ‪‬ﺣ ‪‬ﻤ ٍﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺤِﻴ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﹶﻏ‪‬ﻴﺮ‪ ‬ﺫﹶﺍ ِ‬ ‫ﺗﻜﻮﻥ ﺣﺎﻣﻼﹰ‪ ،‬ﻭﺃﹶﻥ ﻻ ﺗﻜﻮﻥ‪ ،‬ﻓﻴ‪‬ﻤﺴﻚ 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 ﲣﺮ‪‬ﺝ ﺃﺻﻼﹰ‪ ،‬ﻭﳓﻮﻫﺎ ﳑﻦ ﻳ‪‬ﻌﻠﻢ 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 ﺳﻴﺪ‪‬ﻫﺎ‪ ،‬ﺍﻋﺘﺪﺕ ﲝﻴﻀﺔ‪.‬‬ ‫ﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﲪﺪ‪ :‬ﺳﺄﻟﺖ ﺃﰉ‪ ،‬ﻛﻢ ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﻣﻮﻻﻫﺎ ﺃﻭ‬ ‫ﺃﻋﺘﻘﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻋِﺪ‪‬ﺎ ﺣﻴﻀﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻰ ﺃﻣﺔ ﰲ ﻛﻞ ﺃﺣﻮﺍﳍﺎ‪ ،‬ﺇﻥ ﺟﻨﺖ‪ ،‬ﻓﻌﻠﻰ ﺳﻴﺪﻫﺎ‬ ‫ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺟ‪‬ﲏ 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 ﻳ‪‬ﻌﺘﻘﻮﻥ ﺑﻌﺘﻘﻬﺎ‪ ،‬ﻭﻳ‪‬ﺮﻗﻮﻥ ﺑﺮﻗﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻋِﺪ‪‬ﺎ‪ ،‬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 ﻳ‪‬ﻮﺭ‪‬ﺛﻬﺎ‪ ،‬ﻭﺃﻥ ﳚﻌﻞ ﺣ‪‬ﻜﻤﻬﺎ ﺣﻜﻢ ﺍﳊﺮﺓ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺃﻗﺎﻣﻬﺎ ﰲ ﺍﻟﻌِﺪﺓ ﻣﻘﺎ ‪‬ﻡ ﺍﳊﺮﺓ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺙ ﺣﻴﺾ‬ ‫ﺾ ﺍﻟﻨﺎﺱ‪ :‬ﻋﺪ‪‬ﺎ ﺛﻼﺙ ﺣﻴﺾ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻟﻴﺲ ﻟﻪ ﻭﺟﻪ‪ ،‬ﺇﳕﺎ ﺗﻌﺘﺪ ﺛﻼ ﹶ‬ ‫ﺑﻌ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٥٣ ،٥٢/٨‬ﰲ ﺍﳌﻐﺎﺯﻱ‪.‬‬


‫‪٤٩٦‬‬ ‫ﺍﳌﻄﻠﻘﺔﹸ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻰ ﲟﻄﻠﻘﺔ ﻭﻻ ﺣ‪‬ﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺪﺓ ﻓﻘﺎﻝ‪﴿ :‬ﻭﺍﱠﻟﺬِﻳ َ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﺃ ‪‬ﺷﻬ‪ٍ ‬ﺮ ‪‬ﻭ ‪‬ﻋﺸ‪‬ﺮﹰﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﻭﻟﻴﺴﺖ‬ ‫ِﻣ‪‬ﻨﻜﹸﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮﺑ‪‬ﺼﻦ ﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﺼ ‪‬ﻦ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺃﻡ ﺍﻟﻮﻟﺪ ﲝﺮﺓ ﻭﻻ ﺯﻭﺟﺔ‪ ،‬ﻓﺘﻌﺘﺪ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ‪ .‬ﻗﺎﻝ‪﴿ :‬ﻭﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ‪‬‬ ‫ﺴ ِﻬ ‪‬ﻦ ﹶﺛ ﹶ‬ ‫ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬ ‫ﻼﹶﺛ ﹶﺔ ﹸﻗﺮ‪‬ﻭ ٍﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻭﺇﳕﺎ ﻫﻰ ﺃﻣﺔ ﺧﺮﺟﺖ ﻣِﻦ ﺍﻟﺮ‪‬ﻕ ﺇﱃ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻟﻔﻆ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ‪ :‬ﺗﻌﺘﺪ ﺃ ‪‬ﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺗ‪‬ﻮﰱ 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 ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﺣﻜﻲ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ ﻋﻦ ﺃﲪﺪ‪ :‬ﺃ‪‬ﺎ ﺗﻌﺘﺪ‬ ‫ﺑﺸﻬﺮﻳﻦ ﻭﲬﺴﺔ ﺃﻳﺎﻡ‪.‬ﻗﺎﻝ‪ :‬ﻭﱂ ﺃﺟِﺪﻩ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ‪$‬ﺍﳉﺎﻣﻊ‪ ،#‬ﻭﻻ‬ ‫ﺃﻇﻨﻬﺎ ﺻﺤﻴﺤﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﺫﻟﻚ ﻋﻦ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻷ‪‬ﺎ ﺣﲔ‬ ‫ﺍﳌﻮﺕ ﺃﻣﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﻋِﺪ‪‬ﺎ 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 ﻋﺪ‪‬ﺎ‪ .‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﻭﻋِﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ‬ ‫ﻋﺪﺓ ﺍﻷﻣﺔ ﰲ ﺍﻟﻮﻓﺎﺓ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻔﺮﻗﺔ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬ﻭﺣ‪‬ﺠﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﻋﺪ‪‬ﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﺴﺪ‪‬ﻭﺍ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ 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 ‫ﺍﻟﺴ‪‬ﻌﻴﺪﻳﻦ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺧِﻼﺱ ﺑﻦ ﻋﻤﺮﻭ‪،‬‬ ‫ﻭﺍﻟﺰﻫﺮﻯ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻰ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻷ‪‬ﺎ ﺣﺮﺓ ﺗﻌﺘﺪ ﻟﻠﻮﻓﺎﺓ‪ ،‬ﻓﻜﺎﻧﺖ ﻋِﺪﺗ‪‬ﻬﺎ ﺃﺭﺑﻌﺔ‬ ‫ﺃﺷﻬﺮ ﻭﻋﺸﺮﺍﹰ‪ ،‬ﻛﺎﻟﺰﻭﺟﺔ ﺍﳊﺮﺓ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٣٠٨‬ﰲ ﺍﻟﻄﻼﻕ‪.‬‬


‫‪٤٩٧‬‬ ‫ﺙ ﺣﻴﺾ‪،‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ ،‬ﻭﺍﻟﻨﺨﻌﻰ‪ ،‬ﻭﺍﻟﺜﻮﺭﻯ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﺗﻌﺘ ‪‬ﺪ ﺑﺜﻼ ِ‬ ‫ﻭﺣ‪‬ﻜ ‪‬ﻰ ﻋ‪‬ﻦ ﻋﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷ‪‬ﺎ ﻻ ﺑﺪ ﳍﺎ ﻣِﻦ ﻋﺪﺓ‪ ،‬ﻭﻟﻴﺴﺖ ﺯﻭﺟﺔ‪ ،‬ﻓﺘﺪﺧﻞ‬ ‫ﰲ ﺁﻳﺔ ﺍﻷﺯﻭﺍﺝ ﺍﳌﺘﻮﻓﱠﻰ ﻋﻨﻬﻦ‪ ،‬ﻭﻻ ﺃﻣﺔ‪ ،‬ﻓﺘﺪ ‪‬ﺧ ﹸﻞ ﰲ ﻧﺼﻮﺹ ﺍﺳﺘﱪﺍﺀ ﺍﻹﻣ‪‬ﺎﺀ ﲝﻴﻀﺔ‪ ،‬ﻓﻬﻰ‬ ‫ﺃﺷﺒﻪ ﺷﻰﺀ ﺑﺎﳌﻄﻠﻘﺔ‪ ،‬ﻓﺘﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ‪.‬‬ ‫ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ :‬ﺃ‪‬ﺎ ﺗ‪‬ﺴﺘ‪‬ﱪﺃ 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 ﻋ‪‬ﺒﻴﺪ‬ ‫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 ﺍﻟﺮ‪‬ﻕ ﺇﱃ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﻗﺎﻝ‬ ‫ﺙ ﺣﻴﺾ ﻭﺟﻪ‪ ،‬ﺇﳕﺎ ﺗﻌﺘﺪ ﺑﺬﻟﻚ ﺍﳌﻄﻠﻘﺔ‪،‬‬ ‫‪‬ﺬﺍ ﺃﻥ ﻳ‪‬ﻮﺭﺛﻬﺎ‪ ،‬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 ﻳ‪‬ﻀﻌﻒ 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 ﺃﻗﺮﺑ‪‬ﻪ 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 ﺗ‪‬ﻠﺒ‪‬ﺴﻮﺍ ﻋﻠﻴﻨﺎ ﺩﻳﻨﻨﺎ‪ .‬ﻣﻮﻗﻮﻑ‪ .‬ﻭﻟﻪ‬ ‫ﺗ‪‬ﻠﺒﺴﻮﺍ 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 :‬ﻋﺪ‪‬ﺎ ﺇﺫﺍ ﺗﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﻭﻋﺸﺮﺍ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺘﻘﺖ‪ ،‬ﻓﻌﺪ‪‬ﺎ 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 ‫ﺻﺤ‪‬ﻔﻰ‪ ،‬ﻭﻛﺎﻥ ﻣﻐﲑﺓ ﻻ ﻳ‪ ‬ﻌ‪‬ﺒﺄﹸ‬ ‫ﻗﺪ ‪‬ﺗ ﹸﻜﻠﱢﻢ ﰲ ﺣﺪﻳﺜﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻳﻮﺏ‪ :‬ﻻ ﻳ‪‬ﺮﻭﻯ 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 ﻳ‪‬ﺘﻮﰱ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻌﺘﺪ ﲝﻴﻀﺔ‪ .‬ﻓﺈﻥ‬ ‫ﺛﺒﺖ ﻋﻦ ﻋﻠﻰ ﻭﻋﻤﺮﻭ ﻣﺎ ﺭ‪‬ﻭﻯ 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 ﻳ‪‬ﻌﻠﻢ 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 ‪‬‬ ‫ﺍﻟﺸ‪‬ﺒ ‪‬ﻪ ﺍﻟﺬﻯ ﺑﲔ ﺃﻡ ﺍﻟﻮﻟﺪ ﻭﺑ ‪‬‬ ‫ﺃ‪‬ﺎ ﺑﺎﳌﻮﺕ ﺻﺎﺭﺕ ﺣﺮﺓ‪ ،‬ﻓﻠﺰﻣﺘﻬﺎ ﺍﻟﻌِﺪﺓ ﻣﻊ ﺣ‪‬ﺮﻳﺘﻬﺎ‪ ،‬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 ﻳ‪‬ﺘﻴﻘﻦ ﻓﻴﻬﺎ ﺧﻠ ‪‬ﻖ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻔﺘﺮﻕ ﺍﳊﺎ ﹸﻝ ﻓﻴﻪ ‪‬ﺑ ‪‬‬ ‫ﻻ ﺗ‪‬ﻔﺮﻕ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﻣﻨﺎﺯﻋﻮﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃ ‪‬ﻡ ﺍﻟﻮﻟﺪ ﺃﺣﻜﺎﻣ‪‬ﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻹﻣﺎﺀ‪ ،‬ﻻ ﺃﺣﻜﺎ ‪‬ﻡ‬ ‫ﺼﻒ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟﻜﹸﻢ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪،[١٢ :‬‬ ‫ﺍﻟﺰﻭﺟﺎﺕ‪ ،‬ﻭﳍﺬﺍ ﱂ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ِﻧ ‪‬‬ ‫ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻜﻴﻒ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺘ ‪‬ﻮﻓﱠ ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭﻥ ﹶﺃﺯ‪‬ﻭﺍﺟﹰﺎ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫‪ ،[٢٤٠‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻌِﺪﺓ ﱂ ﺗ‪‬ﺠﻌﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﹰﺍ ﻷﺟﻞ ﳎﺮﺩ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺣﻢ‪ ،‬ﻓﺈ‪‬ﺎ ﲡﺐ‬ ‫ﻋﻠﻰ ﻣﻦ ﻳ‪‬ﺘ‪‬ﻴﻘﱠﻦ‪ ‬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 ﻳ‪‬ﺠﻌﻞ 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 ﻳ‪‬ﺸﺮﻉ ﳍﺎ ﻣﺎ ﺷﺮﻋﻪ ﺻﺎﺣ ‪‬‬ ‫ﺍﳌﺴﺒﻴﺎﺕ ﻭﺍﳌﻤﻠﻮﻛﺎﺕ‪ ،‬ﻭﻻ ﺗﺘﻌﺪﺍﻩ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻻ ﳛﺼ‪‬ﻞ 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 ﺍﺳﺘﱪﺍﺅ‪‬ﻫﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻤﺎ‪ :‬ﺇﻥ ﺍﻷﻗﺮﺍﺀ‪ :‬ﺍﻷﻃﻬﺎﺭ‪،‬‬ ‫ﻀﻊ‪ ،‬ﻭ ﹶﻻ ﺣ‪‬ﺎِﺋ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻭﻟﻜﻦ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻫﺬﺍ‪ ،‬ﻗﻮﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ $ :‬ﹶﻻ ﺗ‪‬ﻮﻃﺄ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻳﻮﻡ ﺣﻨﲔ‪ $ :‬ﻣ ‪‬ﻦ‬ ‫ﻀ ٍﺔ‪ .#‬ﻭﻗﺎﻝ ﺭ‪‬ﻭﻳﻔﻊ ﺑﻦ ﺛﺎﺑﺖ‪ :‬ﲰﻌ ‪‬‬ ‫ﺤ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺘﺒ‪‬ﺮﹶﺃ ِﺑ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﺴ‪‬ﺘ‪‬ﺒﺮِﺋﻬﺎ ِﺑﺤ‪‬ﻴﻀ‪‬ﺔ‪ #‬ﺭﻭﺍﻩ‬ ‫ﺴﺒ‪‬ﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﻼ ‪‬ﻳ ﹶﻄ ﹾﺄ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻋﻨﺪﻩ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ‪ :‬ﻫﺬﺍ ﺃﺣﺪﻫﺎ‪.‬‬ ‫ﳊﺒ‪‬ﺎﱃ ﺣﱴ ﺗﻀﻌﻦ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻻ ﺗﻮﻃﺄ ﺍﻷﻣﺔ ﺣﱴ ﲢﻴﺾ‪ ،‬ﻭﻋﻦ ﺍ ﹶ‬ ‫ﺴﺒ‪‬ﺎﻳ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺤ ‪‬ﻦ ﹶﺛﻴ‪‬ﺒﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ $ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵﺧ ِﺮ ﹶﻓ ﹶ‬ ‫ﳊﻞﱠ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﳊﻴﺾ ﻭﺣﺪﻩ ﻻ ﺑﺎﻟﻄﻬﺮ‪ ،‬ﻓﻼ ﻳ‪‬ﺠﻮﺯ 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 ﻳ‪‬ﻌ ‪‬ﻮ ﹶﻝ ﰲ ﺍﻻﺳﺘﱪﺍﺀ ﻋﻠﻰ ﻣﺎ ﻻ ﺩﻻﻟﺔ ﻟﻪ ﻓﻴﻪ ﻋﻠﻴﻪ ﺩﻭﻥ ﻣﺎ ﻳﺪﻝ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻨﺎﺅ‪‬ﻫﻢ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻷﻗﺮﺍﺀ ﻫﻰ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳋﻼﻑ ﻟﻠﺨﻼﻑ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﲝﺠﺔ ﻭﻻ ﺷﺒﻬﺔ‪ ،‬ﰒ ﱂ ﻳ‪‬ﻤﻜﻨﻬﻢ 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 ،‬ﻭﺣﺘ‪‬ﻰ ﺧﺎﻟﻔﹸﻮﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﺾ‬ ‫ﻳ‪‬ﻤﻜﻨﻬﻢ 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 ﳛﺼ‪‬ﻞ ﺑﺒﻌﺾ ﺣﻴﻀﺔ ﰲ ﻳ ِﺪ ﺍﳌﺸﺘﺮﻯ ﺍﻛﺘﻔﺎﺀ ‪‬ﺎ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫‪$‬ﺍﳉﻮﺍﻫﺮ‪ :#‬ﻓﺈﻥ ﺑِﻴﻌﺖ ﺍﻷﻣﺔ ﰲ ﺁﺧ ِﺮ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺎ ﺑﻘﹶﻰ ﻣِﻦ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‬ ‫ﺍﺳﺘﱪﺍ ًﺀ ﳍﺎ ﻣِﻦ ﻏﲑ ﺧﻼﻑ‪ ،‬ﻭﺇﻥ ﺑِﻴﻌ‪‬ﺖ ﻭﻫﻰ ﰲ ﺃﻭﻝ ﺣﻴﻀﺘﻬﺎ‪ ،‬ﻓﺎﳌﺸﻬﻮﺭ ﻣﻦ ﺍﳌﺬﻫﺐ ﺃﻥ‬ ‫ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﺳﺘﱪﺍ ًﺀ ﳍﺎ‪.‬‬ ‫ﻭﻗﺪ ﺍﺣﺘﺞ ﻣﻦ ﻧﺎﺯﻉ ﻣﺎﻟﻜﹰﺎ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻧﻪ ﻋﻠﻖ ﺍﳊﻞ ﲝﻴﻀﺔ‪ ،‬ﻓﻼ ‪‬ﺑﺪ‪ ‬ﻣﻦ ﲤﺎﻣﻬﺎ‪،‬‬ ‫ﻭﻻ ﺩﻟﻴﻞ ﻓﻴﻪ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﺑﺪ‪ ‬ﻣﻦ ﺍﳊﻴﻀﺔ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﱰﺍﻉ ﰲ ﺃﻣﺮ‬ ‫ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻫﻞ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳊﻴﻀﺔ ﻭﻫﻰ ﰲ ﻣﻠﻜﻪ‪ ،‬ﺃﻭ ﻳﻜﻔﻰ ﺃﻥ ﻳﻜﻮ ﹶﻥ‬ ‫ﻣﻌﻈﻤ‪‬ﻬﺎ ﰲ ﻣ‪‬ﻠﻜﻪ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻨﻔﻴﻪ ﺍﳊﺪﻳﺚﹸ‪ ،‬ﻭﻻ ﻳ‪‬ﺜﺒﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﳌﻨﺎﺯﻋﻴﻪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﳌﺎ ﺍﺗﻔﻘﻨﺎ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀ‪‬ﻬﺎ ﰲ ﻣﻠﻚ ﺍﳌﺸﺘﺮﻯ ﻭﺑﻌﻀ‪‬ﻬﺎ ﰲ ﻣﻠﻚ ﺍﻟﺒﺎﺋﻊ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺃﻛﺜﺮ‪‬ﻫﺎ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻋﻠﻢ ﺃﻥ ﺍﳊﻴﻀﺔ ﺍﳌﻌﺘﱪﺓ ﺃﻥ ﺗﻜﻮﻥ‪ ،‬ﻭﻫﻰ ﻋﻨﺪ ﺍﳌﺸﺘﺮﻯ‪ ،‬ﻭﳍﺬﺍ ﻟﻮ‬ ‫ﺣﺎﺿﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻛﺎﻓﻴﹰﺎ ﰲ ﺍﻻﺳﺘﱪﺍﺀ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻝ ﻣﺎﻟﻚ‪ ،‬ﻳ‪‬ﺠﻴﺐ ﻋﻦ ﻫﺬﺍ ﺑﺄ‪‬ﺎ ﺇﺫﺍ ﺣﺎﺿﺖ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﻭﻫﻰ ﻣﻮﺩ‪‬ﻋﺔ‬ ‫ﻋﻨﺪ ﺍﳌﺸﺘﺮﻯ‪ ،‬ﰒ ﺑﺎﻋﻬﺎ ﻋﻘﻴﺐ ﺍﳊﻴﻀﺔ‪ ،‬ﻭﱂ ﲣﺮﺝ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﺍﻛﺘ‪‬ﻔﻰ ﺑﺘﻠﻚ ﺍﳊﻴﻀﺔ‪ ،‬ﻭﱂ‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﳌﺸﺘﺮﻯ ﺍﺳﺘﱪﺍﺀ ﺛﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻓﻬﻮ‬ ‫ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﺘﱪﺍﺀ ﻭﺍﻗﻌﹰﺎ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﰲ ﺻﻮﺭ‪ ،‬ﻣﻨﻬﺎ ﻫﺬﻩ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﻭﺿﻌﺖ ﻟﻼﺳﺘﱪﺍﺀ ﻋﻨﺪ ﺛﺎﻟﺚ‪ ،‬ﻓﺎﺳﺘﱪﺃﻫﺎ‪ ،‬ﰒ ﺑﻴﻌﺖ ﺑﻌﺪﻩ‪ .‬ﻗﺎﻝ ﰲ‬ ‫ﺖ ﻳﺪِﻩ‬ ‫‪$‬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 ﺳﻴﺪ‪‬ﻫﺎ‪ .‬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 ﲣﺮ‪‬ﺝ ﺃﻭ ﻻ ﲣﺮ‪‬ﺝ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺳﻴﺪ‪‬ﻫﺎ ﻏﺎﺋﺒﺎﹰ‪ ،‬ﻓﺤﲔ ﻗﺪﻡ ﺍﺳﺘﱪﺃﻫﺎ ﻗﺒﻞ‬ ‫ﺃﻥ ﲣﺮ‪‬ﺝ‪ ،‬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 ﻳ‪‬ﺠﺰﻯﺀ ﺇﻻ ﺣﻴﻀﺔ ﱂ ﻳﻮﺟﺪ ﻣﻌﻈﻤ‪‬ﻬﺎ 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 :‬ﺃ‪‬ﺎ 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 ﺻﺮ‪‬ﺡ ﺑﻪ ﺍﻟﻨﺺ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‬ ‫ج‪ $ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﻓﹶﻼ ‪‬ﻳﺴ‪‬ﻘﻰ ﻣ‪‬ﺎﺀَﻩ ‪‬ﺯ ‪‬ﺭ ‪‬‬ ‫ﻉ‬ ‫ﻉ ﹶﻏ‪‬ﻴ ِ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 ﺣ‪‬ﺮﻣﺔ 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 ﺃ‪‬ﺎ ﺗﺄﰉ ﺫﻟﻚ ﹸﻛ ﱠﻞ ﺍﻹِﺑﺎﺀ‪ ،‬ﻭﺗ‪‬ﻤﻨﻊ ﻣﻨﻪ ﹸﻛ ﱠﻞ‬ ‫ﺍﳌﻨﻊ‪.‬‬ ‫ﻭﻣِﻦ ﳏﺎﺳﻦ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺃﻥ ﺣﺮ‪‬ﻡ 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 ﺻﺮ‪‬ﺣﻮﺍ ﻟﻪ ﺑﺎﻟﺰﺍﻯ ﻭﺍﻟﻘﺎﻑ‪ ،‬ﻓﻜﻴﻒ ﲡﻮﺯ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻣﻊ‬ ‫ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﰲ ﺳ ‪‬‬ ‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﺮ‪‬ﺿﻪ 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 ﻳﻨﻔﻌ‪‬ﻪ 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:‬‬

‫‪$‬ﻛﻴﻒ ﻳﺴﺘﺨ ِﺪﻣ‪‬ﻪ ﻭﻫﻮ ﻻ ﳛﻞ ﻟﻪ‪ #‬ﺃﻯ‪ :‬ﻛﻴﻒ ﳚﻌﻠﹸﻪ ﻋﺒﺪﹰﺍ ﻟﻪ ﻳﺴﺘﺨ ِﺪﻣ‪‬ﻪ‪ ،‬ﻭﺫﻟﻚ ﻻ‬ ‫ﳛِﻞ‪ ،‬ﻓﺈﻥ ﻣﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺍﻃﻰﺀ ﻳﺰﻳ ‪‬ﺪ ﰲ ﺧﻠﻖ ﺍﳊﻤﻞ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﻌﻀ‪‬ﻪ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬ ‫ﻳﺰﻳ ‪‬ﺪ ﻭﻃﺆﻩ ﰲ ﲰﻌﻪ ﻭﺑﺼﺮﻩ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪$ :‬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 ﺗ‪‬ﻮﺭﺙ ﻋﻨﻪ‪ ،‬ﻭﻻ‬ ‫ﺤﻞﱡ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻣﺎﺀﻩ ﺯﺍﺩ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻓﻔﻴﻪ ﺟﺰﺀ ﻣﻨﻪ‪.‬‬ ‫‪‬ﻳ ِ‬ ‫ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺍﳌﻌﲎ‪ :‬ﻛﻴﻒ ﻳﻮﺭﺛﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﺑﻨ‪‬ﻪ‪ ،‬ﻭﻻ ِﳛﻞﱡ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﳊﻤ ﹶﻞ ﻣِﻦ‬ ‫ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺑﻮﻃﺌﻪ ﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻠﻪ ﻣﻨﻪ‪ ،‬ﻓﻴﻮﺭﺛﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺮﺩ‪‬ﻩ 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 ﺻﺮ‪‬ﺡ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ‬ ‫ﻭﻏﲑﻫﻢ‪ :‬ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻣﻠﻚ ﺯﻭﺟﺘ‪‬ﻪ 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 ﺣ‪‬ﺎِﺋ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﺳﺘﻨﺒﻂ ﻣﻦ ﻗﻮﻟﻪ‪$ :‬ﻭﻻ ﺗ‪‬ﻮ ﹶﻃﺄﹸ ﺣ‪‬ﺎ ِﻣ ﹲﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻀ ٍﺔ‪ ،#‬ﺃﻥ ﺍﳊﺎﻣﻞ ﻻ ﲢﻴﺾ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻳﻜﻮﻥ ﺩ ‪‬ﻡ ﻓﺴﺎﺩ ﲟﱰﻟﺔ‬ ‫ﺤ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺘ‪‬ﺒ ‪‬ﺮﹶﺃ ِﺑ ‪‬‬ ‫ﺗ‪ ‬‬ ‫ﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﺗﺼﻮ ‪‬ﻡ ﻭﺗ‪‬ﺼﻠﻰ‪ ،‬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 ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪،‬‬ ‫ﻭﺍﻷﻭﺯﺍﻋﻰ‪ ،‬ﻭﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ‪ ،‬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 ،‬ﺃ‪‬ﺎ ﺃﻧﺸﺪﺕ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺖ ﺃﰉ‬ ‫ﻛﺒﲑ ﺍﳍﺬﱃ‪:‬‬ ‫)‪(١‬‬ ‫ﺿ ‪‬ﻌ ٍﺔ ‪‬ﻭﺩ‪‬ﺍ ٍﺀ ‪‬ﻣ ‪‬ﻐِﻴ ِﻞ‬ ‫ﻀ ٍﺔ ‪‬ﻭﹶﻓﺴ‪‬ﺎ ِﺩ ﻣ‪ ‬ﺮ ِ‬ ‫ﻭﻣ‪‬ﺒ ‪‬ﺮﹰﺃ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﻏﹸ‪‬ﺒ ِﺮ ﺣ‪‬ﻴ ‪‬‬ ‫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 ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺍﳊﺒﻠﻰ ﻻ‬ ‫ﲢﻴﺾ‪ ،‬ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ‪ ،‬ﺻﻠﱠﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ﻳﻨﻜﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻳ‪‬ﻀﻌﻒ‬ ‫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 ﻋﺪ‪‬ﺎ ﺣ‪‬ﻴﻀﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﳊﻴﻀﺔ ﻋﻠﻤﹰﺎ‬ ‫ﻼ ﻭﺟﻌﻞ ﻋﺪ‪‬ﺎ ﻭﺿﻊ ﺍﳊﻤﻞ‪ ،‬ﻭﺣﺎﺋ ﹰ‬ ‫ﺣﺎﻣ ﹰ‬ ‫ﺾ ﻳ‪‬ﺠﺎﻣﻊ 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 ﺍﺑﻨ‪‬ﻪ ﺍﻣﺮﺃﺗ‪‬ﻪ ﻭﻫﻰ ﺣﺎﺋﺾ‪ $ :‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠ‪‬ﻴﺮ‪‬ﺍ ِﺟﻌ‪‬ﻬﺎ‬ ‫)‪ (١‬ﺩﻳﻮﺍﻥ ﺍﳍﺬﻟﻴﲔ ‪.٩٣/٢‬‬


‫‪٥٠٥‬‬ ‫ﺴﻜﹶﻬﺎ ‪‬ﺑ ‪‬ﻌﺪ‪ ،‬ﻭﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﹶﻃﻠﱠ ‪‬ﻖ‬ ‫ﺾ ﹸﺛﻢ‪ ‬ﺗ ﹾﻄ ‪‬ﻬﺮ‪ ،‬ﹸﺛﻢ‪ ‬ﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﺴﻜﹾﻬﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄ ‪‬ﻬﺮ‪ ،‬ﹸﺛﻢ‪ ‬ﺗﺤِﻴ ‪‬‬ ‫ﹸﺛﻢ‪ِ ‬ﻟ‪‬ﻴ ‪‬ﻤ ِ‬ ‫ﻚ ﺍﻟ ِﻌﺪ‪ ‬ﹸﺓ ﺍﻟﱴ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹶﻄﻠﱠﻖ ﹶﻟﻬ‪‬ﺎ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ‪.(١)#‬‬ ‫ﹶﻗ‪‬ﺒ 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 ‪ $‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠﻴ‪‬ﺮ‪‬ﺍ ِﺟ ‪‬ﻌﻬ‪‬ﺎ ﹸﺛﻢ‪‬‬ ‫ﻟ‪‬ﻴ ﹶﻄﱢﻠ ﹾﻘﻬ‪‬ﺎ ﻃﹶﺎﻫِﺮﹰﺍ ﹶﺃ ‪‬ﻭ ﺣ‪‬ﺎ ِﻣ ﹰ‬ ‫ﻼ‪ ،(٢)#‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ ﻻ ﻳﻜﻮﻥ ﺣﻴﻀﺎﹰ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﰲ ﻭﻗﺘﻪ ﻧﻈﲑ ﺍﻟﻄﻼﻕ ﰲ ﻭ‪‬ﻗﺖ ﺍﻟﻄﻬﺮ ﺳﻮﺍﺀ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﻣﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺪﻡ‬ ‫ﺣﻴﻀﺎﹰ‪ ،‬ﻟﻜﺎﻥ ﳍﺎ ﺣﺎﻻﻥ‪ ،‬ﺣﺎﻝ ﻃﻬﺮ‪ ،‬ﻭﺣﺎﻝ ﺣﻴﺾ‪ ،‬ﻭﱂ ﳚﺰ ﻃﻼﻗﻬﺎ ﰲ ﺣﺎﻝ ﺣﻴﻀﻬﺎ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺑﺪﻋﺔ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﰲ ‪$‬ﻣﺴﻨﺪﻩ‪ #‬ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻳﻔﻊ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج‪،‬‬ ‫ﲔ‬ ‫ﺾ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﺘ‪‬ﺒ ‪‬‬ ‫ﻉ ﹶﻏ‪‬ﻴ ِﺮﻩِ‪ ،‬ﻭ ﹶﻻ ﻳﻘﻊ ﻋ‪‬ﻠﻰ ﺃ ‪‬ﻣ ٍﺔ ‪‬ﺣ‪‬ﺘﻰ ‪‬ﺗﺤِﻴ ‪‬‬ ‫ﺤﻞﱡ ﻷ ‪‬ﺣ ٍﺪ ﹶﺃ ﹾﻥ ‪‬ﻳﺴ‪‬ﻘﻰ ﻣ‪‬ﺎﺀﻩ ‪‬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 ﻟﻜﻮ‪‬ﺎ ﻣﺴﺘﺤﺎﺿﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﻋﻦ ﻏﲑﻫﻢ‬ ‫ﺧﻼﻓﻬﻢ‪ ،‬ﻟﻜﻦ ﻋﺎﺋﺸﺔ ﻗﺪ ﺛﺒﺖ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺍﳊﺎﻣﻞ ﻻ ﺗ‪‬ﺼﻠﻰ‪ .‬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 ﺣﻴﻀ‪‬ﻬﺎ ﻭﻳﺮﻓﻌ‪‬ﻪ‪ .‬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 ﺍﻟﺪ‪‬ﻡ ﻋﻠﻰ ﻋﺎﺩ‪‬ﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﺃﻭﻝ‬ ‫ﻉ ﰲ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﺪﻡ‪ ،‬ﻻ ﰲ ﻭﺟﻮﺩﻩ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺣﻴﻀﹰﺎ ﻗﺒﻞ ﺍﳊﻤﻞ‬ ‫ﲪﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﱰﺍ ‪‬‬ ‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻓﻨﺤﻦ ﻧﺴﺘﺼ ِ‬ ‫ﺤﺐ‪ ‬ﺣﻜﻤ‪‬ﻪ 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 ‫ﳊ‪‬ﻴ ِ‬ ‫ﱮ ج‪$ :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﺩﻡ‪ ‬ﺍ ﹶ‬ ‫ﻇﺎﻫﺮ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺾ ﻓﹶﺈﻧ‪ ‬ﻪ ﺃ ‪‬ﺳ ‪‬ﻮﺩ‪ ‬ﻳ‪ ‬ﻌ ‪‬ﺮﻑ‪ . #‬ﻭﻫﺬﺍ ﺃﺳﻮﺩ‬ ‫ﻳ‪‬ﻌﺮﻑ‪ ،‬ﻓﻜﺎﻥ ﺣﻴﻀﹰﺎ‪.‬‬ ‫)‪(٢‬‬ ‫ﺼﻞﱢ؟‪#‬‬ ‫ﺼ ‪‬ﻢ ﻭﱂ ‪‬ﺗ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﺖ ﺇ ‪‬ﺣﺪ‪‬ﺍ ﹸﻛﻦ‪ ‬ﺇﺫﹶﺍ ﺣ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﱮ ج‪$ :‬ﺃﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺾ ﺍﳌﺮﺃﺓ ﺧﺮﻭﺝ ﺩﻣﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﺸﻬﺮ ﻟﻐﺔ ﻭﺷﺮﻋﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻛﺬﻟﻚ ﻟﻐﺔ‬ ‫ﻭﺣﻴ ‪‬‬ ‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﲰﺎﺀ ﺗﻘﺮﻳﺮ‪‬ﻫﺎ ﻻ ﺗﻐﻴﲑ‪‬ﻫﺎ‪.‬‬ ‫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 ﻳ‪‬ﻌﻠﻢ ﺑﺎﳊ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﻋﺪ ‪‬ﻡ ﳎﺎﻣﻌﺔ ﺍﳊﻴ ِ‬ ‫ﻣﻨﺘﻒ‪ ،‬ﺃﻣﺎ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱏ‪ :‬ﻓﻠﻴﺲ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻤﺎ 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 ،‬ﻓﻌ‪ِ‬ﻠ ‪‬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 ،‬ﻭ‪‬ﺬﺍ ﳜﺮﺝ ﺍﳉﻮﺍ ‪‬‬ ‫ﱮ ج ﻗﺴﻢ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬ ‫ﲔ ﺍﳌﺘﻨﺎﺯﻋﲔ‪ .‬ﻭﺍﻟﻨ ‪‬‬ ‫ﳊ ﹶﻜﻢ‪ ‬ﺑ ‪‬‬ ‫ﻭﺇﱃ ﺣﻜﻤﻬﺎ ﺻﺎﺋﺮﻭﻥ‪ ،‬ﻭﻫﻰ ﺍ ﹶ‬ ‫ﺣﺎﻣﻞ ﻓﻌِﺪﺗ‪‬ﻬﺎ ﻭﺿ ‪‬ﻊ ﲪﻠﻬﺎ‪ ،‬ﻭﺣﺎﺋﻞ ﻓﻌِﺪ‪‬ﺎ ﺑﺎﳊﻴﺾ‪ ،‬ﻭﳓﻦ ﻗﺎﺋﻠﻮﻥ ﲟﻮﺟﺐ ﻫﺬﺍ ﻏﲑ‬ ‫ﻣﻨﺎﺯﻋﲔ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻦ ﻓﻴﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺗﺮﺍﻩ ﺍﳊﺎﻣﻞ ﻣﻦ ﺍﻟﺪﻡ ﻋﻠﻰ ﻋﺎﺩ‪‬ﺎ ﺗﺼﻮ ‪‬ﻡ‬ ‫ﺽ ﻟﻠﺤﺪﻳﺚ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺑﺄﻥ ﺩﻣ‪‬ﻬﺎ ﺩ ‪‬ﻡ‬ ‫ﻣﻌﻪ ﻭﺗ‪‬ﺼﻠﻰ؟ ﻫﺬﺍ ﺃﻣﺮ ﺁﺧﺮ ﻻ ﺗ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﻼ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬ ‫ﺣﻴﺾ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺪ ﻫﺬﺍ ﺗﻨﺎﻗﻀﹰﺎ ﻭﻻ ﺧﻠ ﹰ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﻜﺬﺍ ﻗﻮﻟﹸﻪ ﰲ ﺷﺄﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ $ :‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠﻴ‪‬ﺮﺍ ِﺟﻌ‪‬ﻬﺎ ﹸﺛ ‪‬ﻢ‬ ‫ﻼ ﺑﺸﺮﻃﲔ‪ :‬ﺍﻟﻄﻬﺮ‬ ‫ِﻟﻴ‪ ‬ﹶﻄﱢﻠﻘﹾﻬﺎ ﻃﹶﺎﻫِﺮﹰﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻤﺴ‪‬ﻬﺎ‪ ،#‬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 ﻳ‪‬ﺮﻳﺪ ﻃﻼﻗﹶﻬﺎ ﺇﱃ ﺣﺎﻝ ﲪﻞ‪ ،‬ﻭﺣﺎ ِﻝ ﺧﻠﻮ‬ ‫ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻨ ‪‬‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺟﻮ‪‬ﺯ 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،‬‬ ‫ﻳ‪‬ﺸﺘﺮﻁ ﰲ ﺍﳊﺎﻣﻞ ﺷﻰﺀ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺑﻞ ﺗﻄﻠﹸﻖ ﻋﻘﻴ ‪‬‬ ‫ﺐ ﺇﺻﺎﺑﺘﻬﺎ‪ ،‬ﻻ ﳛﺮ‪‬ﻡ 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 ﻣ‪ِ‬ﻨ ‪‬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 ﻳ‪‬ﻤﻜﻦ ﺍﻧﻘﻀﺎ ُﺀ ﻋِﺪﺓ‬ ‫ﺍﳊﺎﻣﻞ ﺑﺎﻷﻗﺮﺍﺀ ﻹﻓﻀﺎﺀ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﳝﻠﻜﻬﺎ ﺍﻟﺜﺎﱏ ﻭﻳﺘﺰﻭﺟﻬﺎ ﻭﻫﻰ ﺣﺎﻣﻞ ﻣﻦ ﻏﲑﻩ‪،‬‬ ‫ﻉ ﻏﲑﻩ‪.‬‬ ‫ﻓﻴﺴﻘﻰ ﻣ‪‬ﺎ َﺀ ‪‬ﺯ ‪‬ﺭ ‪‬‬ ‫ﺚ ﻋﺎﺋﺸﺔ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﺫﺍ ﻛﻨﺘ‪‬ﻢ ﺳﻠﻤﺘﻢ ﻟﻨﺎ ﺃﻥ ﺍﳊﺎﺋﺾ ﻗﺪ ﲢﺒﻞ‪ ،‬ﻭﲪﻠﺘ‪‬ﻢ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳ ﹶ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻭﻻ ﳝﻜﻨﻜﻢ ﻣﻨﻊ ﺫﻟﻚ ﻟﺸﻬﺎﺩﺓ ﺍﳊﺲ ﺑﻪ‪ ،‬ﻓﻘﺪ ﺃﻋﻄﻴﺘ‪‬ﻢ ﺃﻥ ﺍﳊﻴﺾ ﻭﺍﳊﺒﻞ‬ ‫ﳚﺘﻤﻌﺎﻥ‪ ،‬ﻓﺒﻄﻞ ﺍﺳﺘﺪﻻﻟﹸﻜﻢ ﻣﻦ ﺭﺃﺳﻪ‪ ،‬ﻷﻥ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺃﻥ ﺍﳊﻴﺾ ﻻ ﻳ‪‬ﺠﺎﻣﻊ ﺍﳊﺒﻞ‪.‬‬ ‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﳓﻦ ﺇﳕﺎ ﺟﻮﺯﻧﺎ ﻭﺭﻭ ‪‬ﺩ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﳊﻴﺾ‪ ،‬ﻭﻛﻼﻣ‪‬ﻨﺎ 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 ﻋﺎﺩ‪‬ﺎ‪ ،‬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 ﻳ‪‬ﻨﻔﺦ 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 ‫ﺴﺘ‪‬ﱪﺃﺓ 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 ‫ﻣﺒﺎﺷﺮ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺼﻮﺹ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻰ‪،‬‬ ‫ﻭﺷﻴﺨﻨﺎ ﻭﻏﲑ‪‬ﳘﺎ‪ ،‬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 ﻣﺒﺎﺷﺮ‪‬ﺎ‪ ،‬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 ﻳ‪‬ﻮﻃﺄ ﻣﺜﻠﹸﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﻜﺮﺍﹰ‪ ،‬ﻭﻗﻠﻨﺎ‪ :‬ﻻ ﳚ ‪‬‬ ‫ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﳚﺐ ﺍﺳﺘﱪﺍﺅ‪‬ﻫﺎ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﲢﺮﻡ ﻗﺒﻠﹸﺘﻬﺎ ﻭﻣﺒﺎﺷﺮ‪‬ﺎ‪ ،‬ﻭﻋﻨﺪﻯ ﺃﻧﻪ ﻻ ﳛﺮﻡ‪،‬‬ ‫ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﻮﺟﻮﺏ ﺍﺳﺘﱪﺍﺋﻬﺎ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﱘ ﺍﻟﻮﻁﺀ ﲢﺮﱘ ﺩﻭﺍﻋﻴﻪ‪ ،‬ﻛﻤﺎ ﰲ ﺣﻖ‬ ‫ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﻫﻢ ﺇﳕﺎ ﺣﺮ‪‬ﻣﻮﺍ ﲢﺮﱘ ﻣﺒﺎﺷﺮ‪‬ﺎ ﻷ‪‬ﺎ 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 ،‬ﻷ‪‬ﺎ ﻻ ﻳ‪‬ﺘﻮﻫﻢ 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 ﻛﻮ‪‬ﺎ‬ ‫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 ﻓﺮﺟ‪‬ﻬﺎ‪ ،‬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 ﻗﺒ‪‬ﻞ‬ ‫ﺟﺎﺭﻳﺘ‪‬ﻪ 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 ﻳ‪‬ﻮﺟﺐ ﲢﺮ ‪‬ﱘ ﺍﻟﺪﻭﺍﻋﻰ‪ ،‬ﻓﻬﻰ ﺃﺷﺒ ‪‬ﻪ ﺑﺎﳊﺎﺋﺾ ﻭﺍﻟﺼﺎﺋﻤﺔ‪ ،‬ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ‬ ‫ﺯﻧﺖ ﺍﻣﺮﺃﺗ‪‬ﻪ ﺃﻭ ﺟﺎﺭﻳﺘ‪‬ﻪ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻭﻻ ﳛﺮ ‪‬ﻡ ﺩﻭﺍﻋﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻼ ﻣﻦ ﺳﻴﺪﻫﺎ‪ ،‬ﻓﻴﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﻬﺬﺍ ﺑﻨﺎﺀ‬ ‫ﺍﳌﺴﺒﻴﺔ ﻛﻤﺎ ﺳﻴﺄﺗﻰ‪ .‬ﻭﺃﻛﺜ ‪‬ﺮ ﻣﺎ ﻳﺘﻮﻫﻢ ﻛﻮ‪‬ﺎ 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 ﻭﻳ‪‬ﺤ ‪‬ﺪﺛﹸﻬﺎ‪ ،‬ﻭﻳﻨﻈﺮ‬ ‫ﺏ ﻋﻦ‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳ‪‬ﺒﺎﺡ ﻣﻦ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺟﻮﺍﺑ‪‬ﻜﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻬﻮ ﺍﳉﻮﺍ ‪‬‬ ‫ﻯ ﻻ ﻳ‪‬ﻤﻨﻊ ﻣِﻦ ﻗﺒﺾ ﺃﻣﺘﻪ‬ ‫ﺍﻟﻘﹸﺒﻠﺔ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ ﰲ ﺟﻮﺍﺯ ﻫﺬﺍ ﻧﺰﺍﻉ‪ ،‬ﻓﺈﻥ ﺍﳌﺸﺘﺮ ‪‬‬ ‫ﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘ‪ ‬ﺮ ﻭﺟﻬﻬﺎ ﻣﻨﻪ‪،‬‬ ‫ﻭﺣﻮﺯﻫﺎ ﺇﱃ ﺑﻴﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺣﺪ‪‬ﻩ 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

‫ﺴِﺒ‪‬ﻴﺔﹰ‪ ،‬ﻓﻔﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻐﲑ ﺍﻟﻮﻁﺀ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ‪ ،‬ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ‪‬ﻣ ‪‬‬ ‫ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃ‪‬ﺎ ﻛﻐﲑ ﺍﳌﺴﺒﻴﺔ‪ ،‬ﻓﻴﺤﺮﻡ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻨﻬﺎ ﲟﺎ ﺩﻭﻥ ﺍﻟ ﹶﻔﺮ‪‬ﺝ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ‬ ‫ﳋﺮ‪‬ﻗﻰ‪ ،‬ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ‪‬ﻣﻠﹶﻚ ﺃﻣﺔﹰ‪ ،‬ﱂ ﻳﺼﺒ‪‬ﻬﺎ ﻭﱂ ‪‬ﻳ ﹶﻘ‪‬ﺒﻠﹾﻬﺎ ﺣﱴ ﻳﺴﺘﱪﺋﻬ‪‬ﺎ ﺑﻌﺪ ﲤﺎﻡ‬ ‫ﻛﻼﻡ ﺍ ِ‬ ‫ﻣﻠﻜﻪ ﳍﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﳛﺮﻡ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻤﻠﻮﻛﺔ‬ ‫ﺑﻐﲑ ﺍﻟﺴﱮ‪ ،‬ﺃﻥ ﺍﳌﺴﺒ‪‬ﻴ ﹶﺔ ﻻ ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﻛﻮ‪‬ﺎ ﹸﺃﻡ‪ ‬ﻭﻟﺪ‪ ،‬ﺑﻞ ﻫﻰ ﳑﻠﻮﻛﺔ ﻟﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪،‬‬ ‫ﲞﻼﻑ ﻏﲑﻫﺎ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ 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 ﻛﻮ‪‬ﺎ ﰲ ﻳﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ‪ .‬ﺃﻣﺎ‬ ‫ﻋﻠﻰ ﺃﺻﻞ ﻣﺎﻟﻚ‪ ،‬ﻓﻴﻜﻔﻰ ﻋﻨﺪﻩ ﺍﻻﺳﺘﱪﺍ ُﺀ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱴ ﺗﻘﺪ‪‬ﻣﺖ‪ .‬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 ‪‬ﻋ‪‬ﻴﺐٍ؟ ﻗﻴﻞ‪ :‬ﺍﺑﺘﺪﺍﺀ ﺍﳌﺪﺓ ﻣﻦ ﺣﲔ ﺍﻟﺒﻴﻊ‬ ‫ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻷﻥ ِﺧﻴ‪‬ﺎ ‪‬ﺭ ﺍﻟﻌﻴﺐ ﻻ ﳝﻨﻊ ﻧﻘﻞ ﺍﳌﻠﻚ ﺑﻐﲑ ﺧﻼﻑ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻗﺪ ﺩﻟﺖ ﺍﻟﺴ‪‬ﻨ‪ ‬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 ﺑﻴﻨﺘ‪‬ﻬﻤﺎ ﺑﻄﺮﻳﻖ ﺍﻹﳝﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ِﻋ ‪‬ﺪ ﹶﺓ ﺍﳊﺮﺓ ﺛﻼﺛ ﹶﺔ ﻗﹸﺮﻭﺀ‪ ،‬ﰒ ﺟﻌﻞ ِﻋﺪ‪‬ﺓ ﺍﻵﻳﺴﺔ ﻭﺍﻟﱴ ﱂ ﲢﺾ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪،‬‬ ‫ﻓﻌﻠﻢ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﻛﻞ ﻗﺮ‪‬ﺀ ﺷﻬﺮﹰﺍ‪ .‬ﻭﳍﺬﺍ ﺃﺟﺮﻯ ﺳﺒﺤﺎﻧﻪ ﻋﺎﺩﺗﻪ ﺍﻟﻐﺎﻟﺒ ﹶﺔ ﰲ‬ ‫ﺇﻣﺎﺋﻪ‪ ،‬ﺃﻥ ﺍﳌﺮﺃﺓ ﲢﻴﺾ ﰲ ﻛﻞ ﺷﻬﺮ ﺣﻴﻀﺔ‪ ،‬ﻭﺑﻴﻨﺖ ﺍﻟﺴ‪‬ﻨ‪ ‬ﹸﺔ ﺃﻥ ﺍﻷﻣﺔ ﺍﳊﺎﺋﺾ ﲝﻴﻀﺔ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﺍﻟﺸﻬﺮ ﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻡ ﺍﳊﻴﻀﺔ‪ ،‬ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺃﺣﺪ ﻗﻮﱃ‬ ‫ﺴ‪‬ﺘﺒ‪‬ﺮﹸﺃ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻫﻰ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺸﺎﻓﻌﻰ‪ .‬ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ‪ :‬ﺃ‪‬ﺎ ‪‬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.‬‬ ‫ﺴ‪‬ﺘ‪‬ﺒ ‪‬ﺮﺃﹸ ﺑﺸﻬﺮ ﻭﻧﺼﻒ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ‪‬ﺣ‪‬ﻨﺒ‪‬ﻞ‪ :‬ﻗﺎﻝ ﻋﻄﺎﺀ‪:‬‬ ‫ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ‪ :‬ﺃ‪‬ﺎ 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 :‬ﺃ‪‬ﺎ ﻟﻮ ﻃﻠﻘﺖ ﻭﻫﻰ ﺁﻳﺴﺔ‪ ،‬ﺍﻋﺘﺪﺕ ﺑﺸﻬﺮ ﻭﻧﺼ ٍ‬ ‫ﺴ‪‬ﺘ‪‬ﺒ ‪‬ﺮﹶﺃ ﺍﻷﻣ ﹸﺔ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺃﻭﱃ‪ .‬ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺭﺍﺑﻌﺔ‪ :‬ﺃ‪‬ﺎ ﺗ‪‬ﺴﺘ ‪‬ﱪﺃﹸ ﺑﺸﻬﺮﻳﻦ‪ ،‬ﺣﻜﺎﻫﺎ‬ ‫ﻸ ﹾﻥ ﺗ‪ ‬‬ ‫ﹶﻓ َ‬ ‫ﺍﻟﻘﺎﺿﻰ ﻋﻨﻪ‪ ،‬ﻭﺍﺳﺘﺸﻜﻠﻬﺎ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺻﺎﺣﺐ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﱂ ﺃﺭ ﻟﺬﻟﻚ‬ ‫ﺕ ﺍﻟﻘﹸﺮﻭﺀ ﺑ ﹶﻘﺮ‪‬ﺀﻳ‪‬ﻦ‪ ،‬ﻭﱂ ﻧﻌﻠﻢ‬ ‫ﻭﺟﻬﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﺍﺳﺘﱪﺍﺅ‪‬ﻫﺎ ﺑﺸﻬﺮﻳﻦ‪ ،‬ﻟﻜﺎﻥ ﺍﺳﺘﱪﺍ ُﺀ ﺫﺍ ِ‬ ‫ﻼ‪.‬‬ ‫ﺑﻪ ﻗﺎﺋ ﹰ‬ ‫ﺖ ﻭﻫﻰ ﺃﻣﺔ ﻟﻜﺎﻧﺖ ﻋﺪﺗ‪‬ﻬﺎ‬ ‫ﻭﻭﺟﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺃ‪‬ﺎ 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 ِﻋﺪ‪‬ﺗﺔ ﺫﺍ ِ‬ ‫ﺕ ﺍﻟﻘﹶﺮﺀ ﲝﻴﻀﺔ‪ ،‬ﻷ‪‬ﺎ ‪‬ﻋﻠﹶﻢ ﻇﺎﻫﺮ ﻋﻠﻰ ﺑﺮﺍﺀ‪‬ﺎ ﻣﻦ‬ ‫ﺷﻬﺮﺍﻥ‪ ،‬ﻭﺇﳕﺎ ﺻﺮﻧﺎ ﺇﱃ ﺍﺳﺘﱪﺍ ِﺀ ﺫﺍ ِ‬ ‫ﺤﺼ‪‬ﻞﹸ ﺫﻟﻚ ﺑﺸﻬﺮ ﻭﺍﺣﺪ‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﻣﺪﺓ ﺗﻈﻬﺮ ﻓﻴﻬﺎ ﺑﺮﺍﺀ‪‬ﺎ‪ ،‬ﻭﻫﻰ ﺇﻣﺎ‬ ‫ﺍﳊﻤﻞ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﺖ ﻋ‪‬ﻠﻤﹰﺎ ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﰲ ﺣﻖ ﺍﳌﻄﻠﱠﻘﺔ‪،‬‬ ‫ﺷﻬﺮﺍﻥ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺸﻬﺮﺍﻥ ﺃﻭﱃ‪ ،‬ﻷ‪‬ﺎ ﺟ‪ِ ‬ﻌﹶﻠ ‪‬‬ ‫ﺴ‪‬ﺘﺒ‪‬ﺮﹶﺃ ِ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 ‪‬ﺪﺗ‪‬ﻬﺎ ﺣﻴﻀﺘﺎﻥ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﲢﻴﺾ‪ ،‬ﻓﺸﻬﺮﺍﻥ‪ ،‬ﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻗﺪ ﻧﺺ‬ ‫ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻋﻠﻰ ﺃ‪‬ﺎ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﺭﹶﻓ ‪‬ﻌﻪ‪،‬‬ ‫ﺍﻋﺘﺪﺕ ﺑﻌﺸﺮﺓ ﺃﺷﻬﺮ‪ ،‬ﺗﺴﻌ ٍﺔ ﻟﻠﺤﻤﻞ‪ ،‬ﻭﺷﻬ ٍﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ‪.‬‬ ‫ﺴ‪‬ﻨﺔٍ‪ ،‬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 ِﻟ‪‬ﺘ ‪‬ﻌﻠﹶﻢ ﺑﺮﺍﺀﺗ‪‬ﻬﺎ ﻣﻦ ﺍﳊﻤﻞ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ‬ ‫ﺑﺮﺍﺀ‪‬ﺎ ﻣﻨﻪ ﻫﻬﻨﺎ ﲟﻀﻰ ﻏﺎﻟﺐ ‪‬ﻣﺪ‪‬ﺗﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺸﻬﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﳋﺮ‪‬ﻗ ‪‬ﻰ ﻣﻔﺮ‪‬ﻗﹰﺎ ﺑﲔ ﺍﻵﻳﺴﺔ‪ ،‬ﻭﺑﲔ ﻣﻦ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫ﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍ ِ‬ ‫ﺁﻳﺴﺔﹰ‪ ،‬ﻓﺒﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﻔ ‪‬ﻊ ﺣﻴﻀ‪‬ﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﺭﹶﻓ ‪‬ﻌﻪ‪ ،‬ﺍﻋﺘﺪﺕ ﺑﺘﺴﻌﺔ ﺃﺷﻬﺮ‬ ‫ﻟﻠﺤﻤﻞ‪ ،‬ﻭﺷﻬﺮ ﻣﻜﺎﻥ ﺍﳊﻴﻀﺔ‪.‬‬ ‫ﻑﰲ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ‪ ،‬ﻓﺠﻌﻞ ﺍﳋﻼﻑ ﰲ ﺍﻟﺬﻯ ﺍﺭﺗﻔﻊ ﺣﻴﻀ‪‬ﻬﺎ‪ ،‬ﻛﺎﳋﻼ ِ‬ ‫ﺍﻵﻳﺴﺔِ‪ ،‬ﻭﺟﻌﻞ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺭﺑﻊ ﺑﻌﺪ ﻏﺎﻟﺐ ﻣﺪ ِﺓ ﺍﳊﻤ ِﻞ ﺗﺴﻮﻳ ﹰﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻵﻳﺴﺔ‬ ‫ﻓﻘﺎﻝ ﰲ ‪$‬ﳏﺮﺭﻩ‪ :#‬ﻭﺍﻵﻳﺴﺔ‪ ،‬ﻭﺍﻟﺼﻐﲑﺓ ﲟﻀﻰ ﺷﻬﺮ‪ .‬ﻭﻋﻨﻪ‪ :‬ﲟﻀﻰ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻭﻋﻨﻪ‪:‬‬ ‫ﺷﻬﺮﻳﻦ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﺷﻬﺮ ﻭﻧﺼﻒ‪ .‬ﻭﺇﻥ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ ﻻ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﺭﹶﻓ ‪‬ﻌﻪ‪ ،‬ﻓﺒﺬﻟﻚ ﺑﻌﺪ ﺗﺴﻌﺔ‬ ‫ﺃﺷﻬﺮ‪.‬‬ ‫ﳋﺮ‪‬ﻗﻰ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﰉ ﳏﻤﺪ ﺃﺻﺢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺍﺧﺘﺮﻧﺎﻩ ﻣﻦ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺸﻬﺮ‪،‬‬ ‫ﻭﻃﺮﻳﻘﺔ ﺍ ِ‬ ‫ﻫﻮ ﺍﻟﺬﻯ ﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﰲ ‪$‬ﺍﳌﻐﲎ‪ #‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﻭﻭﺟﻪ ﺍﺳﺘﱪﺍﺋﻬﺎ ﺑﺸﻬﺮٍ‪ ،‬ﺃﻥ ﺍﻟﻠﱠﻪ ﺟﻌﻞ‬ ‫ﻀﺔِ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺸﻬﻮ ‪‬ﺭ ﺑﺎﺧﺘﻼﻑ ﺍﳊﻴﻀﺎﺕ‪ ،‬ﻓﻜﺎﻧﺖ ﻋِﺪﺓ ﺍﳊﹸﺮﺓ‬ ‫ﳊ‪‬ﻴ ‪‬‬ ‫ﺍﻟﺸﻬ ‪‬ﺮ ﻣﻜﺎﻥ ﺍ ﹶ‬ ‫ﺍﻵﻳﺴ ِﺔ ﺛﻼﺛﹶﺔ ﺃﺷﻬﺮ ﻣﻜﺎ ﹶﻥ ﺍﻟﺜﻼﺛﺔ ﻗﹸﺮﻭﺀ‪ ،‬ﻭ ِﻋﺪ‪‬ﺓ ﺍﻷﻣﺔ ﺷﻬﺮﻳﻦ‪ ،‬ﻣﻜﺎﻥ ﺍﻟ ﹶﻘﺮ‪‬ﺀﻳ‪‬ﻦ‪ ،‬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 ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ :#‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻧﻪ ﲰﻊ‬ ‫ﺻﻨ‪‬ﺎﻡ‪ .#‬ﻓﻘﻴﻞ‪ :‬ﻳﺎ‬ ‫ﱮ ج ﻳﻘﻮﻝ‪$ :‬ﺇﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻭﺭﺳﻮﻟﹶﻪ ﺣﺮ‪‬ﻡ ﺑﻴﻊ ﺍﳋﻤﺮ‪ ،‬ﻭﺍﳌﻴﺘﺔِ‪ ،‬ﻭﺍﳋِﱰﻳﺮ‪ ،‬ﻭﺍﻷ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﺼِﺒﺢ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ‪ :‬ﺃﺭﺃﻳﺖ ﺷ‪‬ﺤﻮﻡ ﺍﳌﻴﺘﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻳ‪‬ﻄﻠﻰ ‪‬ﺎ ﺍﻟﺴ‪‬ﻔﻦ‪ ،‬ﻭﻳ‪‬ﺪ ‪‬ﻫﻦ‪ ‬ﺎ ﺍﳉﻠﻮﺩ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﺎ ﺍﻟﻨﺎﺱ‪‬؟ ﻓﻘﺎﻝ‪$ :‬ﻻﹶ‪ ،‬ﻫ‪ ‬ﻮ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪ #‬ﰒ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ج ﻋﻨﺪ ﺫﻟﻚ ‪$ :‬ﻗﺎ‪‬ﺗ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ‬ ‫ﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﳌﱠﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻬِﻢ ‪‬ﺷﺤ‪‬ﻮﻣ‪‬ﻬﺎ ‪‬ﺟ ‪‬ﻤﻠﹸﻮ ‪‬ﻩ ﹸﺛﻢ‪ ‬ﺑ‪‬ﺎﻋ‪‬ﻮﻩ‪ ‬ﻓﺄﹶﻛﻠﻮﺍ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪.(١)#‬‬ ‫ﻭﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱٍ‪ ،‬ﻗﺎﻝ‪ :‬ﺑ‪‬ﻠ ﹶﻎ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃ ﱠﻥ ‪‬ﺳﻤ‪ ‬ﺮ ﹶﺓ ﺑﺎﻉ ﲬﺮﹰﺍ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِ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 ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺸﺤ‪‬ﻮﻡ‪ ،‬ﹶﻓﺠ‪‬ﻤﻠﹸﻮﻫ‪‬ﺎ ﹶﻓﺒ‪‬ﺎﻋ‪‬ﻮﻫ‪‬ﺎ‪.(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 ،‬ﻓﺘﺒﺴ‪‬ﻢ ﻓﻘﺎﻝ ‪$ :‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻴﻬ‪‬ﻮﺩ‪ ،‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ‬ ‫ﺸﺤ‪‬ﻮﻡ‪،‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻴﻬ‪‬ﻮﺩ‪ ،‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻴﻬ‪‬ﻮﺩ‪ ،‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﻴﻬ‪‬ﻮﺩ‪ ،‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠﻴ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫)‪(٣‬‬ ‫ﹶﻓﺒ‪‬ﺎﻋ‪‬ﻮﻫ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹶﻛﻠﹸﻮﺍ ﹶﺃﺛﹾﻤﺎ‪‬ﺎ‪ ،‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﻋ‪‬ﻠﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷ‪‬ﻰ ٍﺀ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪. #‬‬ ‫ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻴﻬﻘﻰ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪﺍﻥ‪ ،‬ﻋﻦ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ‬ ‫ﺍﻟﻘﺎﺿﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﻣ‪‬ﺴﺪ‪‬ﺩ‪ ،‬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 ‪‬ﺣﺮ‪‬ﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷ‪‬ﻰ ٍﺀ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪.#‬‬ ‫ﺴﺪ‪ ‬ﺍﻟﻌﻘﻮﻝ‬ ‫ﺏ ﺗ‪ ‬ﹾﻔ ِ‬ ‫ﻓﺎﺷﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳉﻮﺍﻣﻊ ﻋﻠﻰ ﲢﺮﱘ ﺛﻼﺛﺔ ﺃﺟﻨﺎﺱ‪ :‬ﻣﺸﺎﺭ ‪‬‬ ‫ﺴﺪ‪ ‬ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻔِﺘﻨ ِﺔ‬ ‫ﺴﺪ‪ ‬ﺍﻟ ﱢﻄﺒ‪‬ﺎﻉ 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 ‫ﺸﺮ‪‬ﻙ‪.‬‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﺏ ﻋﻤﺎ‬ ‫ﺴﺪ‪‬ﻫﺎ‪ ،‬ﻭﺑﺎﻟﺜﺎﱏ‪ :‬ﺍﻟﻘﻠﻮ ‪‬‬ ‫ﻓﺼﺎ ﹶﻥ ﺑﺘﺤﺮﱘ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﺍﻟﻌﻘﻮ ﹶﻝ ﻋﻤﺎ ﻳ‪‬ﺰﻳﻠﻬﺎ ﻭ‪‬ﻳ ﹾﻔ ِ‬ ‫ﺚ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻐﺎﺫﻯ ﺷﺒﻴ ‪‬ﻪ ﺑﺎﳌﻐﺘﺬﻯ‪ ،‬ﻭﺑﺎﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﺩﻳﺎ ﹶﻥ‬ ‫‪‬ﻳ ﹾﻔﺴِﺪﻫﺎ ﻣﻦ ‪‬ﻭﺻ‪‬ﻮ ِﻝ ﺃﺛ ِﺮ ﺍﻟﻐﺬﺍ ِﺀ ﺍﳋﺒﻴ ِ‬ ‫ﺿ ‪‬ﻊ ﻹﻓﺴﺎﺩﻫﺎ‪.‬‬ ‫ﻋﻤﺎ ﻭ‪ِ ‬‬ ‫ﺏ ﻭﺍﻷﺩﻳﺎﻥ‬ ‫ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﺘﺤﺮ ‪‬ﱘ ﺻِﻴﺎﻧ ﹶﺔ ﺍﻟﻌﻘﻮ ِﻝ ﻭﺍﻟﻘﻠﻮ ِ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺸ‪‬ﺄ ﹶﻥ ﰲ ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﻛﻼﻣﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻻ‬ ‫ﻳﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﻟِﺘﺴﺘﺒﲔ ﻋﻤﻮ ‪‬ﻡ ﻛﻠﻤﺎﺗﻪ ﻭ ‪‬ﺟ ‪‬ﻤ ِﻌﻬ‪‬ﺎ‪ ،‬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 ﻭﻳ‪‬ﺆﺗﻴﻪ ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬ ‫ﻓﺄﻣ‪‬ﺎ ﲢﺮ ‪‬ﱘ ﺑﻴ ِﻊ ﺍﳋﻤﺮِ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﲢﺮ ‪‬ﱘ ﺑﻴ ِﻊ ﻛ ﱢﻞ ﻣﺴﻜﺮ‪ ،‬ﻣﺎﺋﻌﹰﺎ ﻛﺎﻥ‪ ،‬ﺃﻭ ﺟﺎﻣﺪﹰﺍ‬ ‫ﻋﺼﲑﺍﹰ‪ ،‬ﺃﻭ ﻣﻄﺒﻮﺧﺎﹰ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﻋ‪‬ﺼ ‪‬ﲑ ﺍﻟ ِﻌ‪‬ﻨﺐِ‪ ،‬ﻭﺧ‪‬ﻤ ‪‬ﺮ ﺍﻟﺰﺑﻴﺐِ‪ ،‬ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﺍﻟﺬﱡ ‪‬ﺭﺓِ‪،‬‬ ‫ﺐ‬ ‫ﳊ‪‬ﻨ ﹶﻄﺔِ‪ ،‬ﻭﺍﻟﻠﻘﻤ ِﺔ ﺍﳌﻠﻌﻮﻧﺔ‪ ،‬ﻟﻘﻤﺔ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻘﻠﺐ ﺍﻟﱴ ﺗ‪‬ﺤﺮ‪‬ﻙ ﺍﻟﻘﻠ ‪‬‬ ‫ﺸ ِﻌﲑِ‪ ،‬ﻭﺍﻟ ‪‬ﻌﺴ‪‬ﻞ ﻭﺍ ِ‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﺚ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﹸﻛﻠﱠﻪ ‪‬ﺧ ‪‬ﻤ ‪‬ﺮ ﺑﻨﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼ‪‬ﺮﻳﺢ‬ ‫ﺍﻟﺴﺎﻛ ‪‬ﻦ ﺇﱃ ﺃﹶﺧﺒ ِ‬ ‫ﺴ ِﻜ ٍﺮ ‪‬ﺧﻤ‪‬ﺮ‪.(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 ﻭﻣ‪‬ﺮﺍﺩﻩ‪ :‬ﺃ ﱠﻥ ﺍ ﹶ‬ ‫ﻣ‪‬ﺎ ﺧ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ﺍﻟ ‪‬ﻌ ﹾﻘ ﹶﻞ)‪ (٢‬ﻓﺪﺧﻮ ﹸﻝ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﲢﺖ ﺍﺳﻢ ﺍﳋﻤﺮ‪ ،‬ﻛﺪﺧﻮﻝ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻫﺐ‬ ‫ﺐ ﺑﺎﻟﺬﻫﺐ‪،‬‬ ‫ﻀﺔِ‪ ،‬ﻭﺍﻟ‪‬ﺒﺮ‪ ‬ﻭﺍﻟﺸﻌﲑِ‪ ،‬ﻭﺍﻟﺘﻤ ِﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﲢﺖ ﻗﻮﻟﻪ‪$ :‬ﻻ ﺗﺒﻴﻌﻮﺍ ﺍﻟﺬﻫ ‪‬‬ ‫ﻭﺍﻟﻔ ‪‬‬ ‫ﻭﺍﻟﻔِﻀ ﹶﺔ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟ‪‬ﺒﺮ‪ ‬ﺑﺎﻟ‪‬ﺒﺮ‪ ،‬ﻭﺍﻟﺸ‪‬ﻌ ‪‬ﲑ ﺑﺎﻟﺸ‪‬ﻌﲑِ‪ ،‬ﻭﺍﻟﺘﻤﺮِ‪ ،‬ﻭﺍﳌﻠ ‪‬ﺢ ﺑﺎﳌﻠ ِﺢ ﺇﻻ ِﻣﹾﺜ ﹰ‬ ‫ﻼ ﲟﺜﻞ‪.(٣)#‬‬ ‫ﺻﻨ‪‬ﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻋﻦ ﺗﻨﺎﻭ‪‬ﻝ ﺍﲰﻪ ﻟﻪ‪ ،‬ﻓﻬﻜﹶﺬﺍ ﻻ ﳚﻮ ‪‬ﺯ‬ ‫ﺝ ِ‬ ‫ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺇﺧﺮﺍ ‪‬‬ ‫ﺝ ﺻِﻨﻒ ﻣﻦ ﺃﹶﺻﻨﺎﻑ ﺍﳌﺴﻜﺮ ﻋﻦ ﺍﺳﻢ ﺍﳋﻤﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻀﻤ‪‬ﻦ ﳏﺬﻭﺭﻳﻦ‪.‬‬ ‫ﺇﺧﺮﺍ ‪‬‬ ‫ﺼ ‪‬ﺪ ﺩﺧﻮﻟﹶﻪ ﻓﻴﻪ‪.‬‬ ‫ﺝ ﻣِﻦ ﻛﻼﻣﻪ ﻣﺎ ﻗ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ‪‬ﻳﺨ‪‬ﺮ ‪‬‬ ‫ﻉ ﺍﻟﺬﻯ ﺃﺧﺮﺝ ﺣﻜ ‪‬ﻢ ﻏﲑ ﺣﻜﻤﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺗﻐﻴﲑﹰﺍ‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻳ‪‬ﺸﺮﻉ ﻟﺬﻟﻚ ﺍﻟﻨﻮ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٠٠٣‬ﰲ ﺍﻷﺷﺮﺑﺔ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٠/١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ (١٧٨ ،١٧٧/٢‬ﻭﻣﺴﻠﻢ )‪.(١٥٨٧‬‬


‫‪٣‬‬ ‫ﻉ ﺑﻐﲑ ﺍﻻﺳﻢ ﺍﻟﺬﻯ ‪‬ﺳﻤ‪‬ﺎﻩ ﺑﻪ ﺍﻟﺸﺎﺭﻉ‪،‬‬ ‫ﻷﻟﻔﺎﻅ ﺍﻟﺸﺎﺭﻉ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﲰ‪‬ﻰ ﺫﻟﻚ ﺍﻟﻨﻮ ‪‬‬ ‫ﱮ ج ﺃﻥ ِﻣ ‪‬ﻦ ﺃﹸ ‪‬ﻣِﺘ ِﻪ ِﻣ ‪‬ﻦ‬ ‫ﺃﺯﺍﻝ ﻋﻨﻪ ﺣﻜﻢ ﺫﻟﻚ ﺍﳌﺴﻤ‪‬ﻰ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺣﻜﻤﹰﺎ ﺁﺧﺮ‪ .‬ﻭﳌﺎ ﻋﻠﻢ ﺍﻟﻨ ‪‬‬ ‫)‪(١‬‬ ‫ﺴﻤ‪‬ﻮﻧ‪‬ﻬﺎ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ‪‬ﺳﻤِﻬﺎ‪ . #‬ﻗﻀﻰ‬ ‫ﳋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺱ ِﻣ ‪‬ﻦ ﹸﺃﻣ‪‬ﱴ ﺍ ﹶ‬ ‫ﺸﺮ‪‬ﺑ ‪‬ﻦ ﻧﺎ ‪‬‬ ‫‪‬ﻳ‪‬ﺒﺘ‪‬ﻠﻰ ‪‬ﺬﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪$ :‬ﻟ‪‬ﻴ ‪‬‬ ‫ﻗﻀﻴﺔ ﻛﻠﻴ ﹰﺔ ﻋﺎﻣ ﹰﺔ ﻻ ﻳﺘﻄﺮ‪‬ﻕ ﺇﻟﻴﻬﺎ ﺇﲨﺎﻝ‪ ،‬ﻭ ﹶﻻ ﺍﺣﺘﻤﺎﻝ‪ ،‬ﺑﻞ ﻫﻰ ﺷﺎﻓﻴ ﹲﺔ ﻛﺎﻓﻴﺔﹸ‪ ،‬ﻓﻘﺎﻝ‪ $ :‬ﹸﻛﻞﱡ‬ ‫ﺴﻜِﺮ ‪‬ﺧﻤ‪‬ﺮ‪ ،#‬ﻫﺬﺍ ﻭﻟﻮ ﺃﻥ ﺃﺑﺎ ‪‬ﻋﺒ‪‬ﻴﺪﺓ‪ ،‬ﻭﺍﳋﻠﻴ ﹶﻞ ﻭﺃﺿﺮﺍﺑ‪‬ﻬﻤﺎ 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 ‪‬ﻫﺪ‪‬ﻳ ِ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،‬‬ ‫ﺸﺮ‪‬ﺏ‪ ،‬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 ﻳﺴﻤ‪‬ﻰ ﻣﻴﺘﺔﹰ‪ ،‬ﺳﻮﺍﺀ ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﻪ‪ ،‬ﺃﻭ‬ ‫ﺫﹸ ﱢﻛ ‪‬ﻰ ﺫﻛﹶﺎ ﹰﺓ ﻻ ﺗ‪‬ﻔﻴﺪ ِﺣﻠﱠﻪ‪ .‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺃﺑﻌﺎﺿ‪‬ﻬﺎ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﻭﳍﺬﺍ ﺍﺳﺘﺸﻜﻞ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﲢﺮ ‪‬ﱘ ﺑﻴﻊ ﺍﻟﺸﺤﻢ‪ ،‬ﻣﻊ ﻣﺎ ﳍﻢ ﻓﻴﻪ ﻣﻦ‬ ‫ﱮ ج ﺃﻧ‪‬ﻪ 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 ﺷﻴﺨ‪‬ﻨﺎ‪ :‬ﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺒﻴﻊ‪،‬‬ ‫ﻓﺈﻧﻪ ج ﹶﻟﻤ‪‬ﺎ ﺃﺧﱪﻫﻢ ﺃ ﱠﻥ ‪‬ﺣﺮ‪‬ﻡ ﺑﻴﻊ ﺍﳌﻴﺘﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﰲ ﺷﺤﻮﻣﻬﺎ ﻣِﻦ ﺍﳌﻨﺎﻓﻊ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬ ‫ﻳﻌﻨﻮﻥ‪ ،‬ﻓﻬﻞ ﺫﻟﻚ ﻣﺴﻮﻍ ﻟﺒﻴﻌﻬﺎ؟ ﻓﻘﺎﻝ‪$ :‬ﻻ‪ ،‬ﻫﻮ ‪‬ﺣﺮ‪‬ﺍﻡ‪.#‬‬ ‫ﺱ‬ ‫ﺺ ﺍﻟﺸﺤﻮﻡ ﻣﻦ ﲨﻠﺔ ﺍﳌﻴﺘﺔ ﺑﺎﳉﻮﺍﺯ‪ ،‬ﻛﻤﺎ ﻃﻠﺐ ﺍﻟﻌﺒﺎ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻛﺄ‪‬ﻢ ﻃﻠﺒﻮﺍ ﲣﺼﻴ ‪‬‬ ‫ﳊ ‪‬ﺮ ِﻡ ﺑﺎﳉﻮﺍﺯ‪ ،‬ﻓﻠﻢ ﳚﺒﻬﻢ ﺇﱃ ﺫﻟﻚ‪،‬‬ ‫ﺺ ﺍﻹﺫﹾﺧﺮ ﻣﻦ ﲨﻠﺔ ﲢﺮﱘ ﻧ‪‬ﺒﺎﺕ ﺍ ﹶ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﲣﺼﻴ ‪‬‬ ‫ﻓﻘﺎﻝ‪$ :‬ﻻ‪ ،‬ﻫﻮ ﺣﺮﺍﻡ‪.#‬‬ ‫ﻭﻗﺎﻝ ﻏﲑ‪‬ﻩ 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 ﲨﻴﻌ‪‬ﻪ‪ ،‬ﻭﻳﺮﺟﺢ ﻗﻮﳍﻢ ﻋﻮﺩ ﺍﻟﻀﻤﲑ‬ ‫ﺇﱃ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ‪ ،‬ﻭﻳﺮﺟﺤﻪ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ﺃﻥ ﺇﺑﺎﺣﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺫﺭﻳﻌ ﹲﺔ ﺇﱃ ﺍﻗﺘﻨﺎﺀ‬ ‫ﺍﻟﺸﺤﻮﻡ ﻭﺑﻴﻌﻬﺎ‪ ،‬ﻭﻳ‪‬ﺮﺟﺤﻪ 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 ﺟ‪‬ﺎﻣِﺪﹰﺍ ﹶﻓﺄﹶﻟﻘﹸﻮﻫ‪‬ﺎ ﻭﻣ‪‬ﺎ ‪‬ﺣﻮ‪‬ﳍﺎ ﻭ ﹸﻛﻠﹸﻮﻩ‪ ،‬ﻭﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ‪‬ﺎﺋِﻌﹰﺎ ﻓﹶﻼ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮ ‪‬ﻩ‪.(١)#‬‬ ‫ﺖ ﻋﻦ‬ ‫ﻭﰱ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﰲ ﺍﻻﺳﺘﺼﺒﺎﺡ ﻭﻏﲑﻩ ﻗﹸﺮﺑﺎﻥ ﻟﻪ‪ .‬ﻭﻣﻦ ﺭﺟ‪‬ﺢ ﺍﻷﻭﻝ ﻳﻘﻮﻝ‪ :‬ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻉ‬ ‫ﱮ ج ﺃﻧﻪ ﻗﺎﻝ‪$ :‬ﺇﻧ‪‬ﻤﺎ ‪‬ﺣﺮ‪ ‬ﻡ ِﻣ ‪‬ﻦ ﺍ ﹶﳌ‪‬ﻴ‪‬ﺘ ِﺔ ﹶﺃ ﹾﻛﻠﹸﻬﺎ‪ ،(٢)#‬ﻭﻫﺬﺍ ﺻﺮﻳ ‪‬ﺢ ﰲ ﺃﻧﻪ ﻻ ﳛﺮﻡ ﺍﻻﻧﺘﻔﺎ ‪‬‬ ‫‪‬ﺎ ﰲ ﻏﲑ ﺍﻷﻛﻞ‪ ،‬ﻛﺎﻟﻮﻗﻴﺪِ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﺪ ﺍﻟﺒ‪‬ﺜﻮﻕِ‪ ،‬ﻭﳓﻮﳘﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﳋﺒﻴﺚ ﺇﳕﺎ ﲢ ‪‬ﺮ ‪‬ﻡ ﻣﻼﺑﺴﺘﻪ‬ ‫ﻯ ﺷﻰ ٍﺀ ﳛﺮﻡ؟‬ ‫ﻉ ﺑﻪ ﻣﻦ ﻏﲑ ﻣ‪‬ﻼﺑﺴﺔ‪ ،‬ﻓﹶﻸ ‪‬‬ ‫ﺑﺎﻃﻨﹰﺎ ﻭﻇﺎﻫﺮﺍﹰ‪ ،‬ﻛﺎﻷﻛﻞ ﻭﺍﻟﻠﱡ‪‬ﺒﺲِ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﻧﺘﻔﺎ ‪‬‬ ‫ﻕ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ ،‬ﻋﻠﻢ ﺃﻥ ﺍﻟﺴﺆﺍ ﹶﻝ ﺇﳕﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻋﻦ ﺍﻟﺒﻴﻊ‪،‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺳﻴﺎ ‪‬‬ ‫ﻭﺃﻧ‪‬ﻬﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳ‪‬ﺮﺧ‪‬ﺺ ﳍﻢ ﰲ ﺑﻴﻊ ﺍﻟﺸﺤﻮﻡ‪ ،‬ﳌﺎ ﻓِﻴﻬﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﻭﻗﺎﻝ‪:‬‬ ‫ﺖ ﺷﺤﻮ ‪‬ﻡ ﺍﳌﻴﺘﺔ‪ ،‬ﻫﻞ‬ ‫‪$‬ﻫﻮ ﺣﺮﺍﻡ‪ ،#‬ﻓﺈ‪‬ﻢ ﻟﻮ ﺳﺄﻟﻮﻩ ﻋﻦ ﺣﻜﻢ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻟﻘﺎﻟﻮﺍ‪ :‬ﺃﺭﺃﻳ ‪‬‬ ‫ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺴﺘﺼﺒ ‪‬ﺢ ‪‬ﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗ‪‬ﺪ ‪‬ﻫ ‪‬ﻦ ‪‬ﺎ ﺍﳉﻠﻮ ‪‬ﺩ ؛ ﻭﱂ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻓﺈﻧﻪ ﻳﻔﻌﻞ ‪‬ﺎ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬ ‫ﺐ ﲢﺮﱘ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻨﻬﻢ‪ ،‬ﻻ ﺳﺆﺍﻝ‪ ،‬ﻭﻫﻢ ﱂ ﻳ‪‬ﺨﱪﻭﻩ ﺑﺬﻟﻚ ﻋﻘﻴ ‪‬‬ ‫ﺐ ﲢﺮﱘ ﺑﻴﻊ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻴﻜﻮﻥ ﻗﻮﻟﻪ‪$ :‬ﻻ‪ ،‬ﻫﻮ ﺣﺮﺍﻡ‪ #‬ﺻﺮﳛﹰﺎ ﰲ ﲢﺮﳝﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﱪﻭﻩ ﺑﻪ ﻋﻘﻴ ‪‬‬ ‫ﺍﳌﻴﺘﺔ‪ ،‬ﻓﻜﺄ‪‬ﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳﺮﺧ‪‬ﺺ ﳍﻢ ﰲ ﺑﻴﻊ ﺍﻟﺸﺤﻮﻡ ﳍﺬﻩ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱴ ﺫﻛﺮﻭﻫﺎ‪ ،‬ﻓﻠﻢ‬ ‫ﺚ ﳛﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻓﻼ ﳛﺮﻡ ﻣﺎ ﱂ ﻳﻌﻠ ‪‬ﻢ ﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ‬ ‫ﻳﻔﻌﻞ‪ .‬ﻭ‪‬ﺎﻳ ﹸﺔ ﺍﻷﻣﺮ ﺃﻥ ﺍﳊﺪﻳ ﹶ‬ ‫‪‬ﺣﺮ‪‬ﻣﻪ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻣِﻦ ﺁﺑﺎﺭ ﲦﻮﺩ‪ ،‬ﻭﺃﺑﺎﺡ ﳍﻢ ﺃﻥ ﻳ‪ ‬ﹾﻄ ِﻌﻤ‪‬ﻮﺍ‬ ‫ﺡ‬ ‫ﻣﺎ ﻋﺠﻨ‪‬ﻮﺍ 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 ﲢﺮ‪‬ﻣﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺇﳕﺎ ﲢﺮ‪‬ﻡ ﺍﳌﻔﺎﺳ ‪‬ﺪ ﺍﳋﺎﻟﺼ ﹶﺔ‬ ‫ﺃﻭ ﺍﻟﺮﺍﺟﺤﺔﹶ‪ ،‬ﻭﻃﺮﻗﹶﻬﺎ ﻭﺃﺳﺒﺎ‪‬ﺎ ﺍﳌﻮﺻﻠ ﹶﺔ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﺡ ﺑﺸﺤﻮﻡ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﺧﺎﻟﻄﺖ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺃﺟﺎﺯ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺍﻻﺳﺘﺼﺒﺎ ‪‬‬ ‫ﺡ ﺑﺎﻟﺰﻳﺖ ﺍﻟﻨﺠِﺲ‪ ،‬ﻭﻃﻠ ‪‬ﻰ ﺍﻟﺴﻔﻦ‬ ‫ﺩ‪‬ﻫﻨﹰﺎ 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 ﻳ‪‬ﺴﺘﺼﺒ ‪‬ﺢ ﺑﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻴﻪ‪ :‬ﺻﺎﱀ ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﻻ ﻳﻌﺠﺒﲎ ﺑﻴﻊ ﺍﻟﻨ‪‬ﺠﺲ‪ ،‬ﻭﻳﺴﺘﺼﺒ ‪‬ﺢ ﺑﻪ ﺇﺫﺍ ﱂ‬ ‫ﺠﺲ‪ ،‬ﻭﺍﳌﺘﻨﺠ‪‬ﺲ‪ ،‬ﻭﻟﻮ ﻗﹸ ‪‬ﺪ ‪‬ﺭ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﳌﺘﻨﺠ‪‬ﺲ‪ ،‬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 ‪‬ﺪﻫ‪‬ﻦ ﺍﳌﺘﻨ ‪‬‬ ‫ﺗﻄﻬﲑﻩ ﺑﺎﻟﻐﺴﻞ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﻟﺜﻮﺏ ﺍﻟ‪‬ﻨ ِ‬ ‫ﺍﻟﻘﻮﻟﲔ ﺩﻭﻥ ﺩﻫﻦ ﺍﳌﻴﺘﺔ‪.‬‬ ‫ﺐ ﺃ ﱠﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻯ ‪‬ﻋﻮ‪‬ﻝ ﻋﻠﻴﻪ ﺍﳌﻔﺮ‪‬ﻗﻮﻥ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺿﻌﻴﻒ‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﺭﻳ ‪‬‬ ‫ﻟﻮﺟﻬﲔ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻻ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ﺍﻟﺒﺘﺔ ﻏﺴﻞ ﺍﻟﺪﻫﻦ‬ ‫ﺍﻟﻨﺠ‪‬ﺲ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ ﻛﻠﻤ ﹲﺔ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ﻣﻦ ﻓﺘﻮﻯ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ‪ ،‬ﻭﻗﺪ‬ ‫ﺭ‪‬ﻭﻯ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﻧﻪ ‪‬ﻳ ﹾﻄﻬ‪‬ﺮ ﺑﺎﻟﻐﺴﻞ‪ ،‬ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻭﺇﻥ ﺗﺄﺗ‪‬ﻰ ﻷﺻﺤﺎﺑﻪ ﰲ ﺍﻟﺰﻳﺖ ﻭﺍﻟﺸﲑﺝ ﻭﳓﻮﳘﺎ‪ ،‬ﻓﻼ ﻳﺘﺄﺗ‪‬ﻰ‬ ‫ﳍﻢ ﰲ ﲨﻴﻊ ﺍﻷﺩﻫﺎﻥ‪ ،‬ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳ‪‬ﻤﻜﻦ ﻏﺴﻠﻪ‪ ،‬ﻭﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻗﺪ ﺃﻃﻠﻘﺎ ﺍﻟﻘﻮ ﹶﻝ‬ ‫ﲜﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﺎﻟﺪﻫﻦ ﺍﻟﻨﺠﺲ ﻣﻦ ﻏﲑ ﺗﻔﺮﻳﻖ‪.‬‬ ‫ﻼ ﻟﻠﺨﺒﻴﺚ ﻭﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﺳﻮﺍﺀ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ ﱠﻥ ﻫﺬﺍ ﺍﻟ ﹶﻔﺮ‪‬ﻕ ﻻ ﻳ‪‬ﻔﻴﺪ 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 ﺩ‪‬ﺧﺎﻥ 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 ﺑﺎﻟﺴ‪‬ﺮﻗﲔ ﺍﻟﻨ‪‬ﺠﺲ ﰲ ﻋﻤﺎﺭ ِﺓ ﺍﻷﺭﺽ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﻘﺪ ﺟﻮﺯ ﲨﻬﻮ ‪‬ﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺍﻻﻧﺘﻔﺎ ‪‬‬ ‫ﻟﻠ ‪‬ﺰﺭ‪‬ﻉ‪ ،‬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 ﻟﻠﺴ‪‬ﺮﻗﲔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻷﺟﻞ ‪‬ﺩﺧ‪‬ﺎﻥ ﺍﻟ‪‬ﻨﺠ‪‬ﺎ ‪‬ﺳﺔِ‪ ،‬ﻓﹶﻤﻦ‬ ‫ﺏ ﺍﻟﻨﺠﺎﺳ ِﺔ‬ ‫ﻯ ﻛﺘﺎﺏ‪ ،‬ﺃﻡ ﺑﺄ‪‬ﻳ ِﺔ ﺳ‪‬ﻨ ٍﺔ ﺛﺒﺖ ﺫﻟﻚ؟ ﻭﺍﻧﻘﻼ ‪‬‬ ‫‪‬ﺳﻠﱠ ‪‬ﻢ ﺃﻥ ‪‬ﺩﺧ‪‬ﺎﻥ ﺍﻟﻨﺠﺎﺳ ِﺔ ﳒﺲ‪ ،‬ﻭﺑﺄ ‪‬‬ ‫ﺸﻚ‪‬‬ ‫ﲔ ﻭﺍﳌﺎ ِﺀ ﺍﻟﻨﺠﺲ ﲦﺮﹰﺍ ﺃﻭ ﺯﺭﻋﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ‪‬ﻳ ‪‬‬ ‫ﲔ ﺍﻟﺴﺮﻗ ِ‬ ‫ﺏﻋ ِ‬ ‫ﺇﱃ ﺍﻟﺪ‪‬ﺧ‪‬ﺎﻥ ﺃﰎﱡ ﻣﻦ ﺍﻧﻘﻼ ِ‬ ‫ﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ‬ ‫ﺲ ﻭﺍﳌﺸﺎﻫﺪﺓِ‪ ،‬ﺣﱴ ﺟﻮﺯ ﺑﻌ ‪‬‬ ‫ﻓﻴﻪ‪ ،‬ﺑﻞ ﻣﻌﻠﻮﻡ ﺑﺎﳊ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ‪‬ﺑ‪‬ﻴﻌ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﳌﺎﺟﺸﻮﻥ‪ :‬ﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟ ‪‬ﻌﺬِﺭﺓِ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟ ‪‬ﺰﺑ‪‬ﻞ‪ .‬ﻗﺎﻝ ﺍﻟﻠﺨﻤ ‪‬ﻰ‪ :‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻣﻦ ﻗﻮﻟﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻯ ﺑﻴﻊ‬ ‫ﺍﻟ ‪‬ﻌﺬِﺭ ِﺓ‪ .‬ﻭﻗﺎﻝ ﺃﺷﻬﺐ ﰲ ﺍﻟ ‪‬ﺰﺑ‪‬ﻞ‪ :‬ﺍﳌﺸﺘﺮﻯ ﺃﻋﺬﺭ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻳﻌﲎ ﰲ ﺍﺷﺘﺮﺍﺋﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺪ ﺍﳊﻜﻢ‪ :‬ﱂ ‪‬ﻳ ‪‬ﻌﺬﹸﺭ ﺍﻟﻠﱠﻪ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﳘﺎ ِﺳﻴ‪‬ﺎﻥ ﰲ ﺍﻹِﰒ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺃﻥ ﺑﻴﻊ ﺫﻟﻚ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ﻭﺇﻥ ﺟﺎﺯ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ‪:‬‬ ‫ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﱘ ﺑﻴﻊ ﺍﳌﻴﺘﺔ ﲢﺮ ‪‬ﱘ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ ﰲ ﻏﲑ ﻣﺎ ﺣﺮ‪‬ﻡ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻣﻨﻬﺎ‬ ‫ﻛﺎﻟﻮﻗﻴﺪ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺍﻟﺼﻘﻮ ِﺭ ﻭﺍﻟﺒ‪‬ﺰﺍ ِﺓ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻗﺪ ﻧﺺ ﻣﺎﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ‬ ‫ﺖ ﺍﻟﻨ‪‬ﺠﺲ ﰲ ﻏﲑ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻋﻠﻰ ﺟﻮﺍ ِﺯ ﻋﻤ ِﻞ ﺍﻟﺼﺎﺑﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﻳ‪ ‬ﻌﹶﻠ ‪‬ﻢ ﺃ ﱠﻥ‬ ‫ﺑﺎﻟ ‪‬ﺰ‪‬ﻳ ِ‬ ‫ﺏ ﺍﻟﺒﻴﻊِ‪ ،‬ﻓﻠﻴﺲ ﹸﻛﻞﱡ ﻣ‪‬ﺎ ‪‬ﺣﺮ‪‬ﻡ ﺑﻴﻌﻪ ‪‬ﺣﺮ‪ ‬ﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﺑﻞ ﻻ‬ ‫ﻉ ﺃﻭﺳ ‪‬ﻊ ﻣﻦ ﺑﺎ ِ‬ ‫ﺏ ﺍﻻﻧﺘﻔﺎ ِ‬ ‫ﺑ‪‬ﺎ ‪‬‬ ‫ﺗﻼﺯﻡ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻼ ﻳﺆﺧﺬ ﲢﺮ ‪‬ﱘ ﺍﻻﻧﺘﻔﺎﻉ ﻣِﻦ ﲢﺮﱘ ﺍﻟﺒﻴﻊ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻳﺪﺧﻞ ﰲ ﲢﺮ ِﱘ ﺑﻴ ِﻊ ﺍﳌﻴﺘﺔ ﺑﻴ ‪‬ﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺍﻟﱴ ﲢﻠﱡﻬﺎ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗ‪‬ﻔﺎﺭﻗﻬﺎ 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 ﻭﺃﻭﺑﺎﺭ‪‬ﻫﺎ‬ ‫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 ‪‬‬ ‫ﻓﹶﺈﻧ‪‬ﻬﺎ ‪‬ﻣ‪‬ﻴ‪‬ﺘ 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 ﺣﻜﻤ‪‬ﻪ 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 ﹾﺬﺗ‪‬ﻢ ﺇﻫ‪‬ﺎ‪‬ﺎ ﹶﻓ ‪‬ﺪ‪‬ﺑ ‪‬ﻐﺘ‪‬ﻤ‪‬ﻮﻩ ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ﹶﻔ ‪‬ﻌﺘ‪‬ﻢ ِﺑ ِﻪ‪ .(١)#‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﻌﺮ‬ ‫ﻃﺎﻫﺮﺍﹰ‪ ،‬ﻟﻜﺎﻥ ﺇﺭﺷﺎﺩ‪‬ﻫﻢ ﺇﱃ ﺃﺧﺬﻩ ﺃﻭﱃ‪ ،‬ﻷﻧﻪ ﺃﻗﻞﱡ ﻛﻠﻔﺔ‪ ،‬ﻭﺃﺳﻬﻞ ﺗﻨﺎﻭ ﹰﻻ‪.‬‬ ‫ﺻﻮ‪‬ﺍِﻓﻬ‪‬ﺎ ﻭ‪‬ﺃ ‪‬ﻭﺑ‪‬ﺎ ِﺭﻫ‪‬ﺎ ﻭﺃ ‪‬ﺷﻌ‪‬ﺎﺭِﻫﺎ ﹶﺃﺛﹶﺎﺛﹰﺎ‬ ‫ﻗﺎﻝ ﺍﳌﻄ ‪‬ﻬﺮ‪‬ﻭ ﹶﻥ ﻟﻠﺸﻌﻮﺭ‪ :‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﻭ ‪‬ﻣﺘ‪‬ﺎﻋﹰﺎ ﺇﱃ ﺣﲔ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[٨٠ :‬ﻭﻫﺬﺍ ﻳﻌﻢ ﺃﺣﻴﺎﺀﻫﺎ ﻭﺃﻣﻮﺍﺗ‪‬ﻬﺎ‪ ،‬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 ﺑﺈﻫﺎ‪‬ﺎ‪،#‬‬ ‫ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻣ ‪‬ﺮ ﺍﻟﻨ ‪‬‬ ‫ﻒ ﻭﻫﻰ ﻣﻴﺘﺔ؟ ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﻴ ‪‬‬ ‫)‪(٢‬‬ ‫ﺤ ‪‬ﻤﻬ‪‬ﺎ‪ . #‬ﻭﻫﺬﺍ ﻇﺎﻫ ‪‬ﺮ ﺟﺪﹰﺍ ﰲ ﺇﺑﺎﺣﺔ ﻣﺎ ﺳﻮﻯ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺍﻟﺸﺤﻢ‪،‬‬ ‫‪$‬ﺇﻧ‪‬ﻤﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﹶﻟ ‪‬‬ ‫ﻭﺍﻟﻜﺒ ‪‬ﺪ ﻭﺍﻟﻄﺤﺎﻝ‪ ،‬ﻭﺍﻷﻟﻴﺔ ﹸﻛﻠﱡﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻠﺤﻢ‪ ،‬ﻛﻤﺎ ﺩﺧﻠﺖ ﰲ ﲢﺮﱘ ﳊﻢ ﺍﳋﱰﻳﺮ‪ ،‬ﻭﻻ‬ ‫ﺾ ﻫﺬﺍ ﺑﺎﻟﻌﻈﻢ ﻭﺍﻟﻘﹶﺮﻥ‪ ،‬ﻭﺍﻟﻈﻔﺮ ﻭﺍﳊﺎﻓِﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﻃﻬﺎﺭﺓ ﺫﻟﻚ ﻛﻤﺎ ﺳﻨﻘﺮﺭﻩ‬ ‫ﻳﻨﺘ ِﻘ ‪‬‬ ‫ﻋﻘﻴﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻧﻪ ﻟﻮ ﺃﹸ ِﺧ ﹶﺬ ﺣﺎﻝ ﺍﳊﻴﺎﺓ‪ ،‬ﻟﻜﺎﻥ ﻃﺎﻫﺮﹰﺍ ﻓﻠﻢ ﻳﻨﺠﺲ ﺑﺎﳌﻮﺕ ﻛﺎﻟﺒﻴﺾ‪،‬‬ ‫ﻭﻋﻜﺴﻪ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻷﻧﻪ ﳌﺎ ﱂ ﻳﻨﺠﺲ ﲜﺰﻩ ﰲ ﺣﺎﻝ ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻥ ﺑﺎﻹﲨﺎﻉ ﺩﻝ‬ ‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻰ‪،‬‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺟﺰﺀﹰﺍ ﻣِﻦ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺭﻭﺡ ﻓﻴﻪ ﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ‪$ :‬ﻣﺎ ﺃﹸِﺑ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٨١/٣‬ﰲ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ (٣٦٥/١‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬


‫‪٨‬‬ ‫ﹶﻓﻬ‪ ‬ﻮ ‪‬ﻣ‪‬ﻴ‪‬ﺘ ﹲﺔ‪ ،(١)#‬ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ‪ .‬ﻭﻷﻧﻪ ﻻ ﻳﺘﺄﻟﱠﻢ ﺑﺄﺧﺬﻩ‪ ،‬ﻭﻻ ﻳ‪‬ﺤﺲ ﲟﺴﻪ‪ ،‬ﻭﺫﻟﻚ ﺩﻟﻴ ﹸﻞ‬ ‫ﻋﺪﻡ ﺍﳊﻴﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻤﺎﺀ‪ ،‬ﻓﻼ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﱴ ﻳﺘﻨﺠ‪‬ﺲ ﺍﳊﻴﻮﺍﻥ‬ ‫ﲟﻔﺎﺭﻗﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﳎﺮﺩ ﺍﻟﻨﻤﺎﺀ ﻟﻮ ﺩ ﱠﻝ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﳒﺲ ﺍﶈﻞ ﲟﻔﺎﺭﻗﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻟﺘﻨﺠﺲ‬ ‫ﻉ ﺑ‪‬ﻴﺒﺴﻪ‪ ،‬ﳌﻔﺎﺭﻗﺔ ﺣﻴﺎﺓ ﺍﻟﻨﻤﻮ ﻭﺍﻻﻏﺘﺬﺍﺀ ﻟﻪ‪.‬‬ ‫ﺍﻟﺰﺭ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﳊﻴﺎ ﹸﺓ ﻧﻮﻋﺎﻥ‪ :‬ﺣﻴﺎﺓ ﺣﺲ ﻭﺣﺮﻛﺔ‪ ،‬ﻭﺣﻴﺎﺓ ﳕﻮ ﻭﺍﻏﺘﺬﺍﺀ‪ ،‬ﻓﺎﻷﻭﱃ‪ :‬ﻫﻰ ﺍﻟﱴ‬ ‫ﻳ‪‬ﺆﺛﺮ ﻓﻘﺪ‪‬ﻫﺎ ﰲ ﻃﻬﺎﺭﺓ ﺍﳊﻰ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻠﺤ ‪‬ﻢ ﺇﳕﺎ ﻳﻨﺠ‪‬ﺲ 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 ﻳ‪‬ﻮﺟﺐ ﳒﺎﺳﺘ‪‬ﻬﺎ ﲞﻼﻑ ﺃﻋﻀﺎﺀ‬ ‫ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﺈ‪‬ﺎ 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 ‫‪‬ﺭﻭ‪‬ﺍﺩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ‪ :‬ﺃﺣﺎﺩﻳﺜﹸﻪ ﻣﻨﻜﺮﺓ ﻟﻴﺲ ﳏﻠﻪ ﻋﻨﺪﻯ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻰ ﺑﻦ‬ ‫ﺍﳊﺴﲔ ﺑﻦ ﺍﳉﻨﻴﺪ‪ :‬ﻻ ﻳ‪‬ﺴﺎﻭﻯ ﻓﻠﺴﺎﹰ‪ ،‬ﻳ‪‬ﺤﺪﺙ ﺑﺄﺣﺎﺩﻳﺚ ﻛﺬﺏ‪.‬‬ ‫ﺚ ﺍﻟﺸﺎﺓ ﺍﳌﻴﺘﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪$ :‬ﺃﻻ ﺍﻧﺘﻔﻌﺘﻢ ﺑﺈﻫﺎ‪‬ﺎ‪ ،#‬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 ﻳ‪‬ﻘﻴﺪ ﺍﻹﻫﺎ ‪‬‬ ‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻓﺮﻭﹰﺍ ﻭﻏﲑﻩ ﳑﺎ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﺸﻌﺮ‪.‬‬ ‫ﻉ ﺑﺎﻟﺸﻌﺮ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔﺴِﻪ ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ج ﻗﺪ ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﺍﻻﻧﺘﻔﺎ ِ‬ ‫ﳊﻤ‪‬ﻬﺎ‪.#‬‬ ‫‪$‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺣﺮ‪ ‬ﻡ ِﻣ ‪‬ﻦ ﺍ ﹶﳌ‪‬ﻴ‪‬ﺘ ِ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 ﺩ‪‬ﺑﻎﹶ‪ ،‬ﻭﻋﻠﻴﻪ ﺷﻌﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﻄﻬ ‪‬ﺮ ﺩﻭ ﹶﻥ ﺍﻟﺸﻌﺮ ﻋﻨﺪﻫﻢ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٨٥٨‬ﰲ ﺍﻟﺼﻴﺪ‪.‬‬


‫‪٩‬‬ ‫ﻭﲤﺴﻜﻬﻢ ﺑﻐﺴﻠﻪ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ‪‬ﻳ‪‬ﺒﻄﹸﻞﹸ 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 ﻳ‪‬ﻔﺎﺭﻗﻬﺎ ﻓﻴﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻌﻠﻢ ﺍﻟﻔﺮﻕ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﻳﺪﺧ‪‬ﻞ ﰲ ﲢﺮﱘ ﺑﻴﻌﻬﺎ ﲢﺮ ‪‬ﱘ ﺑﻴﻊ ﻋﻈﻤﻬﺎ ﻭﻗﺮ‪‬ﺎ ﻭﺟﻠﺪﻫﺎ ﺑﻌ ‪‬ﺪ ﺍﻟﺪﺑﺎﻍ‬ ‫ﻟﺸﻤﻮﻝ ﺍﺳﻢ ﺍﳌﻴﺘﺔ ﻟﺬﻟﻚ؟ ﻗﻴﻞ‪ :‬ﺍﻟﺬﻯ ﳛﺮﻡ ﺑﻴﻌ‪‬ﻪ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﺬﻯ ﳛﺮﻡ ﺃﻛﻠﹸﻪ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻪ‪،‬‬ ‫ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﺑﻘﻮﻟﻪ‪$ :‬ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﱃ ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺷﻴﺌﹰﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪ .(١)#‬ﻭﰱ ﺍﻟﻠﻔﻆ‬ ‫ﺍﻵﺧﺮ‪$ :‬ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﺃ ﹾﻛ ﹶﻞ ﺷ‪‬ﻰﺀٍ‪ ،‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪ .#‬ﻓﻨ‪‬ﺒﻪ 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 ﺑﻴﻌ‪‬ﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﻔﺎﻝ‪ :‬ﻻ ﻳﺘﺠﻪ ﻫﺬﺍ ﺇﻻ ﺑﺘﻘﺪﻳﺮ ﻗﻮﻝ ﻳ‪‬ﻮﺍﻓﻖ ﻣﺎﻟﻜﹰﺎ ﰲ‬ ‫ﺃﻧﻪ ﻳﻄﻬﺮ ﻇﺎﻫﺮ‪‬ﻩ ﺩﻭﻥ ﺑﺎﻃﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﻻ ﳚﻮﺯ ﺑﻴ ‪‬ﻌﻪ‪ ،‬ﻭﺇﻥ ﻃﻬﺮ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ﻋﻠﻰ‬ ‫ﻗﻮﻟﻪ ﺍﳉﺪﻳﺪ‪ ،‬ﻓﺈﻧﻪ ﺟﺰ ٌﺀ ﻣﻦ ﺍﳌﻴﺘﺔ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ ﺑﻴﻌﻪ ﻛﻌﻈﻤﻬﺎ ﻭﳊﻤﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪:‬‬ ‫ﺑﻞ ﳚﻮ ‪‬ﺯ ﺑﻴﻌﻪ ﺑﻌﺪ ﺍﻟﺪﺑﻎ ﻷﻧﻪ ﻋﲔ ﻃﺎﻫﺮﺓ ﻳ‪‬ﻨﺘﻔﻊ ‪‬ﺎ ﻓﺠﺎﺯ ﺑﻴﻌﻬﺎ ﻛﺎﳌﺬﻛﱠﻰ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﺑﻞ ﻫﺬﺍ ﻳﻨﺒﲎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺑﻎ ﺇﺯﺍﻟﺔ ﺃﻭ ﺇﺣﺎﻟﺔ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺇﺣﺎﻟﺔ‪ ،‬ﺟﺎﺯ ﺑ‪‬ﻴﻌ‪‬ﻪ ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﺤﺎﻝ‬ ‫ﻣﻦ ﻛﻮﻧﻪ ﺟﺰﺀ ﻣﻴﺘﺔ ﺇﱃ ﻋﲔ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﺯﺍﻟﺔ‪ ،‬ﱂ ﳚﺰﺀ ﺑﻴﻌ‪‬ﻪ‪ ،‬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 ،‬ﻏﱠﻠﺒ‪‬ﻮﺍ ﺣﻜﻢ‬ ‫ﺍﻹﺣﺎﻟﺔ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ‪ ،‬ﻏﻠﱠﺒﻮﺍ ﺣﻜﻢ ﺍﻹﺯﺍﻟﺔ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﺃﺟﺮﻭﺍ‬ ‫ﻍ ﳎﺮﻯ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻓﺄﺑﺎﺣﻮﺍ ‪‬ﺎ ﻣﺎ ﻳ‪‬ﺒﺎﺡ ﺃﻛﻠﻪ ﺑﺎﻟﺬﻛﺎﺓ ﺇﺫﺍ ﺫﻛﻰ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﺍﻟﻘﻮ ﹸﻝ‬ ‫ﺍﻟﺪﺑﺎ ﹶ‬ ‫ﲜﻮﺍﺯ ﺃﻛﻠﻪ ﺑﺎﻃﻞ ﳐﺎﻟﻒ ﻟﺼﺮﻳﺢ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳ‪‬ﻤﻜﻦ 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 ﺫﺍﺗ‪‬ﻪ ﻭﺃﺟﺰﺍﺅﻩ‪ ،‬ﻭﺣﻘﻴﻘﺘﻪ ﺑﺎﻟﺪﺑﺎﻍ‪ ،‬ﻓﺪﻋﻮﻯ ﺃﻥ ﺍﻟﺪﺑﺎﻍ ﺇﺣﺎﻟﺔ ﻋﻦ ﺣﻘﻴﻘﺔ ﺇﱃ‬ ‫ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﻤﺎ ﺗ‪‬ﺤﻴﻞ ﺍﻟﻨﺎ ‪‬ﺭ ﺍﳊﻄﺐ ﺇﱃ ﺍﻟﺮﻣﺎﺩ‪ ،‬ﻭﺍﳌﻼﱠﺣﺔ ﻣﺎ ﻳ‪‬ﻠﻘﻰ 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 ﺍﳌﺎﺯ‪‬ﺭﻯ‪ :‬ﻫﺬﺍ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺄ‪‬ﺎ ﻻ ﺗﻄﻬ ‪‬ﺮ ﺑﺎﻟﺪﺑﺎﻍ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻓﺮﻋﻨﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ ﻃﻬﺎﺭﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻓﺈﻧﺎ‬ ‫ﻧ‪‬ﺠﻴﺰ ﺑﻴﻌﻬﺎ ﻹﺑﺎﺣﺔ ﲨﻠﺔ ﻣﻨﺎﻓﻌﻬﺎ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻋﻦ ﻣﺎﻟﻚ ﰲ ﻃﻬﺎﺭﺓ ﺍﳉﻠﺪ ﺍﳌﺪﺑﻮﻍ ﺭﻭﺍﻳﺘﺎﻥ‪ .‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﻳﻄﻬﺮ ﻇﺎﻫﺮ‪‬ﻩ ﻭﺑﺎﻃﻨ‪‬ﻪ‪،‬‬ ‫ﻭ‪‬ﺎ ﻗﺎﻝ ﻭﻫﺐ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺟﻮﺯ ﺃﺻﺤﺎﺑ‪‬ﻪ 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 ﺑﻴﻌ‪‬ﻪ‪ ،‬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 ﺑﻴﻌ‪‬ﻪ 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 ﻋﻈﻤ‪‬ﻬﺎ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻨﺠﺴﻪ ﺑﺎﳌﻮﺕ‪ ،‬ﻛﺄﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ‪،‬‬ ‫ﻭﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﻭﻫﺐ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ ،‬ﻓﻴﺠﻮﺯ ﺑﻴﻌ‪‬ﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻣﺄﺧﺬ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺃﰉ ﺣ‪‬ﻨﻴﻔﺔ 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 ‪‬ﻳﺤ‪‬ﲕ ﺍﻟ ِﻌﻈﹶﺎ ‪‬ﻡ ‪‬ﻭ ِﻫ ‪‬ﻰ ‪‬ﺭﻣِﻴ ‪‬ﻢ﴾ ]ﻳﺲ‪ ،[٧٨ :‬ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ‪ ،‬ﺃﻯ‬ ‫ﺃﺻﺤﺎ‪‬ﺎ‪ .‬ﻭﻏﲑﻫ‪‬ﻢ ﺿﻌ‪‬ﻒ 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 ‬ﺍ‪‬ﺑ ‪‬ﻦ ﺧ‪‬ﻠﻒ 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،‬‬ ‫ﻭ‪‬ﻳ‪‬ﺒ ‪‬ﻌﹸﺜﻚ‪ ،‬ﻭﻳ‪ ‬ﺪ ِﺧﻠﹸ ‪‬‬ ‫ﻚ ﺍﻟﻨ‪‬ﺎﺭ‪.(١)#‬‬ ‫ﻒ ﰲ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺤﻜﻢ 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 ﺗ‪‬ﺸﺘﺮﻯ 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 ﻳ‪‬ﻄﺒﺦ ﺑﻌﻈﺎﻡ ﺍﳌﻴﺘﺔ‪ ،‬ﻭﺃﺟﺎﺯ ﻣﻄﺮ‪‬ﻑ‪ ،‬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 ،‬ﻭﺑﻴﻌ‪‬ﻬﺎ ﺫﺭﻳﻌ ﹲﺔ ﺇﱄ‬ ‫ﺍﻗﺘﻨﺎﻋﻬﺎ ﻭﺍﲣﺎﺫﻫﺎ‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ﺑﺘﺤﺮﱘ ﺍﻟﺒﻴﻊ ﻣِﻦ ﻛﻞ ﻣﺎ ﻋﺪﺍﻫﺎ‪ ،‬ﻓﺈﻥ ﻣﻔﺴﺪ ﹶﺓ ﺑﻴﻌﻬﺎ ﲝﺴﺐ‬ ‫ﱮ ج ﱂ ﻳ‪‬ﺆﺧﺮ ﺫِﻛﺮﻫﺎ ﳋﻔﺔ ﺃﻣﺮﻫﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺗﺪﺭ‪‬ﺝ ﻣﻦ ﺍﻷﺳﻬﻞ‬ ‫ﻣﻔﺴﺪ‪‬ﺎ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻏﻠﻆ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﳋﻤ ‪‬ﺮ ﺃﺣﺴ ‪‬ﻦ ﺣﺎ ﹰﻻ ﻣِﻦ ﺍﳌﻴﺘﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺼ ‪‬ﲑ ﻣﺎ ﹰﻻ ﳏﺘﺮﻣﹰﺎ ﺇﺫﺍ ﻗﻠﺒﻬﺎ‬ ‫ﻼ‪ ،‬ﺃﻭ ﻗﻠﺒﻬﺎ ﺍﻵﺩﻣﻰ ﺑﺼﻨﻌﺘﻪ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺗ‪‬ﻀﻤﻦ 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 ﻣ‪‬ﺤﺮ‪‬ﻣﹰﺎ ﻋ‪‬ﻠﻰ ﻃﹶﺎ ِﻋ ٍﻢ ‪‬ﻳ ﹾﻄ ‪‬ﻌﻤ‪‬ﻪ‪ ‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ‪‬ﻴ‪‬ﺘ ﹰﺔ ﹶﺃ ‪‬ﻭ ﺩ‪‬ﻣﹰﺎ‬ ‫ﻗﻮﻟﻪ‪﴿ :‬ﹸﻗ ﹾﻞ ﹶﻻ ﺃﹶﺟ ‪‬ﺪ ﻓِﻴﻤ‪‬ﺎ ﺃﹸﻭ ِﺣ ‪‬ﻰ ﺇ ﱠ‬ ‫ﺲ ﹶﺃ ‪‬ﻭ ِﻓﺴ‪‬ﻘﹰﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،[١٤٥ :‬ﻓﺎﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫ﺤ ‪‬ﻢ ِﺧ‪‬ﻨﺰِﻳ ٍﺮ ﻓﹶﺈﻧ‪ ‬ﻪ ِﺭ ‪‬ﺟ ‪‬‬ ‫ﺴﻔﹸﻮﺣﹰﺎ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬‬ ‫‪‬ﻣ ‪‬‬ ‫‪$‬ﻓﺈﻧﻪ‪ #‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻮﺩﻩ ﺇﱃ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺈﻋﺘﺒﺎﺭ ﻟﻔﻆ ﺍﶈﺮﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺮﺟﺢ ﺍﺧﺘﺼﺎﺹ‬ ‫ﳊﻢ ﺍﳋﱰﻳﺮ ﺑﻪ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﻗﺮﺑ‪‬ﻪ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺗﺬﻛﲑ‪‬ﻩ ﺩﻭﻥ ﻗﻮﻟﻪ‪ ،‬ﻓﺈ‪‬ﺎ ﺭﺟﺲ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺃﺗﻰ‬ ‫‪$‬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 ﻛﻮ‪‬ﻤﺎ 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 ‪‬ﺣﺮ‪‬ﻡ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﺃﻭ ‪‬ﺣﺮ‪‬ﻡ ﺃﻛﻞ ﺷ‪‬ﻰ ٍﺀ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﲦﻨﻪ‪ ،#‬ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺃﻣﺮﺍﻥ‪،‬‬ ‫ﺃﺣﺪﻫ‪‬ﻤﺎ‪ :‬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 ﻳ‪‬ﺒﺎﺡ ﺍﻻﻧﺘﻔﺎ ‪‬‬ ‫ﺍﻟﺪﺑﺎﻍ‪ ،‬ﻭﻛﺎﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ‪ ،‬ﻭﺍﻟﺒﻐﺎﻝ ﻭﳓﻮﻫﺎ ﳑﺎ ﳛﺮﻡ ﺃﻛﻠﹸﻪ ﺩﻭ ﹶﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﻗﺪ‬ ‫ﻳ‪‬ﻘﺎﻝ‪ :‬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 ﻳ‪‬ﻘﺎﺗﻞ 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 ‪‬‬ ‫ﻳﻠﺒﺴ‪‬ﻬﺎ ﳑﻦ ﳛﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﺣﺮﻡ ﺃﻛﻞ ﲦﻨﻬﺎ ﲞﻼﻑ ﺑﻴﻌﻬﺎ ﳑﻦ ﳛﻞ ﻟﻪ ﻟﺒﺴﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﺗ‪‬ﺠﻮ‪‬ﺯﻭﻥ 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 ،‬ﻭﲦﻨ‪‬ﻪ 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 ﺣﺮ‪‬ﻣﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺇﻻ ﻓﺎﳌﺴﻠ ‪‬ﻢ ﻻ ﻳﺸﺘﺮﻯ ﺻﻨﻤﹰﺎ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﳋﻤﺮ ﺣﻼﻝ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺠﻮ‪‬ﺯﻭﺍ 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 ﻳ‪‬ﻮﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺑ‪‬ﻴﻌﻬﺎ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻣﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﲦﺎ‪‬ﺎ‪ ،‬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 :‬ﺇ‪‬ﻢ 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 ﻋ‪‬ﻤﺎﹶﻟﻚ 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 ،‬ﻭ‪‬ﻰ ﻋﻨﻪ ﻋﻤﺮ‪ ،‬ﰒ ﺭﺧﺺ ﳍﻢ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺫﻟﻚ ﻣﻦ ﺃﲦﺎ‪‬ﺎ 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 ﻳ‪‬ﺒﲔ 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 ﺃﲦﺎ‪‬ﺎ ﻷﻫﻞ ﺍﳉﺰﻳﺔ ﻣِﻦ ﺟﺰﻳﺘﻬﻢ)‪ .(٣‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﻋ‪‬ﺒﻴﺪ‪ :‬ﻓﻬﻮ ﱂ ﳚﻌﻠﻬﺎ ﻗِﺼﺎﺻﹰﺎ ﻣﻦ ﺍﳉﺰﻳﺔ ﺇﻻ ﻭﻫﻮ ﻳﺮﺍﻫﺎ ﻣﻦ ﺃﻣﻮﺍﳍﻢ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻣﺮ ﺍﻟﺬﻣﻰ‬ ‫ﺐ ﻟﻪ ﺃﻥ ﻳ‪‬ﻌﺸ‪‬ﺮﻫﺎ‪ ،‬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 ﺭﻗﺎ‪‬ﻢ ﻭﺃﺭﺿﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺸﺮ ﻫﻬﻨﺎ ﺇﳕﺎ ﻫﻮ ﺷﻰﺀ ﻳ‪‬ﻮﺿﻊ 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 ﻫ‪‬ﺒﲑﺓ‬ ‫ﻒ ﺩﺭﻫﻢ ﺻﺪﻗﺔ ﺍﳋﻤﺮ‪،‬‬ ‫ﲔ ﺃﻟ ‪‬‬ ‫ﺴﺒ‪‬ﺎﺋِﻰ ﺃﻥ ﻋ‪‬ﺘﺒﺔ 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 ﺍﺳﺘﻌﻤﻠﺘ‪‬ﻚ 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 ﻳ‪‬ﻌﺸﺮﻫﺎ ﻣﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻳﻬﺎ‪ ،‬ﻭﻻ ﻳﺒﻴﻌ‪‬ﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﺎﻙ ﻛﺘﺎﰉ‬ ‫ﺕ‬ ‫ﻫﺬﺍ‪ ،‬ﻓﺎﻃﻠﺐ ﺍﻟﺮﺟﻞﹶ‪ ،‬ﻓﺎﺭ ‪‬ﺩﺩ‪‬ﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ﲟﺎ ﻛﺎﻥ ﻓﻴﻬﺎ‪ .‬ﻓﻄﻠﺐ ﺍﻟﺮﺟﻞ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ‪ :‬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 ﻋ‪‬ﺒﻴﺪ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ‪‬ﻣﺮ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ﺑﺎﳋﻤﺮ ﻭﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﻋ ‪‬‬ ‫ﺖ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻳ‪‬ﺤﺪ‪‬ﺙ ﺑﺬﻟﻚ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪:‬‬ ‫ﺸ ِﺮ ﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﲰﻌ ‪‬‬ ‫ﺍﳋﻤﺮ‪ ،‬ﻭﱂ ﻳ‪‬ﻌ ‪‬‬ ‫ﻭﻗﻮﻝ ﺍﳋﻠﻴﻔﺘﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺃﻭﱃ ﺑﺎﻻﺗﺒﺎﻉ‪،‬‬ ‫ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺴﻨ‪‬ﻮ ِﺭ‬ ‫ﺐ ﻭﺍﻟ ‪‬‬ ‫ﺣ‪‬ﻜ ‪‬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 ﹶﺛﻤ‪‬ﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ‬ ‫ﺍﻟ‪‬ﺒ ِﻐﻰ‪ ،‬ﻭ ‪‬ﺣ ﹾﻠﻮ‪‬ﺍ ِﻥ ﺍﻟﻜﹶﺎ ِﻫ ِﻦ)‪.(٣‬‬ ‫ﺖ ﺟﺎﺑﺮﹰﺍ ﻋﻦ ﲦﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺴ‪‬ﻨﻮﺭ‬ ‫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 ‫ﺴ‪‬ﻨ ‪‬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 ﺧ‪‬ﺪﻳﺞ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪ $ :‬ﺷ ‪‬ﺮ‬ ‫ﳊﺠ‪‬ﺎ ِﻡ‪.#‬‬ ‫ﺴﺐ‪ ‬ﺍ ﹶ‬ ‫ﺐ ﻭ ﹶﻛ ‪‬‬ ‫ﺐ ‪‬ﻣ ‪‬ﻬﺮ‪ ‬ﺍﻟ‪‬ﺒ ِﻐ ‪‬ﻰ ﻭﹶﺛ ‪‬ﻤﻦ‪ ‬ﺍﻟ ﹶﻜ ﹾﻠ ِ‬ ‫ﺴ ِ‬ ‫ﺍﻟ ﹶﻜ ‪‬‬ ‫ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬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 ﺃﲦﺎ‪‬ﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﻋﺒﺪ ﺍﻟﻮﻫ‪‬ﺎﺏ‪ :‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑ‪‬ﻨﺎ ﰲ ﺑﻴﻊ ﻣﺎ ﺃﺫﻥ ﰲ ﺍﲣﺎﺫﻩ ﻣﻦ‬ ‫ﺍﻟﻜﻼﺏ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳ‪‬ﻜﺮﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺤﺮﻡ‪ ،‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻋﻘ ‪‬ﺪ ﺑﻌﻀ‪‬ﻬﻢ ﻓﺼ ﹰ‬ ‫ﻼ ﳌﺎ ﻳﺼﺢ ﺑﻴﻌ‪‬ﻪ‪ ،‬ﻭﺑﲎ ﻋﻠﻴﻪ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺑﻴﻊ ﺍﻟﻜﻠﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬ ‫ﻛﺎﻧﺖ ﻣﻨﺎﻓﻌ‪‬ﻪ ﻛﻠﱡﻬﺎ ﳏﺮﻣﺔ ﱂ ﳚﺰ ﺑﻴﻌﻪ‪ ،‬ﺇﺫ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﳌﻌﺪﻭﻡ ﺣﺴﺎﹰ‪ ،‬ﻭﺍﳌﻤﻨﻮﻉ ﺷﺮﻋﺎﹰ‪،‬‬ ‫ﺖ ﻣﻨﺎِﻓﻌ‪‬ﻪ ﺇﱃ ﳏﻠﻠﺔ ﻭﳏﺮﻣﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣِﻦ ﺍﻟﻌﲔ ﺧﺎﺻﺔ ﻛﺎﻥ ﺍﻻﻋﺘﺒﺎ ‪‬ﺭ‬ ‫ﻭﻣﺎ ﺗﻨ ‪‬ﻮ ‪‬ﻋ ‪‬‬ ‫‪‬ﺎ‪ ،‬ﻭﺍﳊﻜﻢ ﺗﺎﺑﻊ ﳍﺎ‪ ،‬ﻓﺎﻋﺘ‪ِ‬ﺒ ‪‬ﺮ ﻧﻮﻋ‪‬ﻬﺎ‪ ،‬ﻭﺻﺎﺭ ﺍﻵﺧﺮ ﻛﺎﳌﻌﺪﻭﻡ‪ .‬ﻭﺇﻥ ﺗﻮﺯﻋﺖ ﰲ ﺍﻟﻨﻮﻋﲔ‪،‬‬ ‫ﺼ ‪‬ﺢ ﺍﻟﺒﻴﻊ‪ ،‬ﻷﻥ ﻣﺎ ﻳ‪‬ﻘﺎﺑﻞ 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 ﺑ‪‬ﲎ ﺍﳋﻼ ‪‬‬ ‫ﺍﻷﺻﻞ‪ ،‬ﻗﻴﻞ‪ :‬ﰲ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻋ‪‬ﺪﺩﺕ ﲨﻠﺔ ﻣﻨﺎﻓﻌﻪ‪ ،‬ﰒ ﻧﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﻦ‬ ‫ﺤﻠﱠﻠﹶﺔ‪ ،‬ﺃﺟﺎﺯ‪ ،‬ﻭﻣﻦ ﺭﺁﻫﺎ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻧﻈﺮ‪:‬‬ ‫ﺭﺃﻯ ﺃﻥ ﲨﻠﺘﻬﺎ ﳏﺮﻣﺔ‪ ،‬ﻣﻨﻊ‪ ،‬ﻭﻣﻦ ﺭﺃﻯ ﲨﻴﻌ‪‬ﻬﺎ ﻣ‪ ‬‬ ‫ﻫﻞ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺍﶈﻠﻞ‪ ،‬ﺃﻭ ﺍﶈﺮﻡ‪ ،‬ﻓﺠﻌﻞ ﺍﳊﻜ ‪‬ﻢ ﻟﻠﻤﻘﺼﻮﺩ‪ ،‬ﻭﻣﻦ ﺭﺃﻯ ﻣﻨﻔﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‬ ‫ﳏﺮﻣﺔ ﻭﻫﻰ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﻣﻨﻊ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﺒﺲ ﻋﻠﻴﻪ ﻛﻮﻧ‪‬ﻬﺎ 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 ﺑﻴﻌ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﻘﺘﲎ ﺇﻻ ﻟﺬﻟﻚ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻯ ﺭﺃﻯ ﻣﻨﺎﻓﻌﻪ ﹸﻛﻠﱠﻬﺎ ﳏﺮﻣﺔ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﺮﺍﺩ‬ ‫ﻣﻨﺎﻓﻌﻪ ﺍﻟﺸﺮﻋﻴﺔ؟ ﻓﺈﻥ ﺇﻋﺎﺭﺗ‪‬ﻪ 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 ﻳ‪‬ﻘ ‪‬ﺪ ‪‬ﺭ ﰲ ﺍﳌﻨﺎﻓﻊ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ﻳ‪‬ﻘ ‪‬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 ﻣﺸﺘﺮﻳ‪‬ﻪ 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 ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻤ ِﻦ ﺍﻟ ﹶﻜ ﹾﻠﺐِ‪ ،‬ﺇﻻ‬ ‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬‬ ‫ﻛﻠ ‪‬‬ ‫ﺼ‪‬ﻴ ِ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 ‫ﺴﻨ‪‬ﻮﺭِ‪ ،‬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 ﺍﻟﺼﺒ‪‬ﺎﺡ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ‪ ،‬ﻋﻦ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﺻ‪‬ﻴ ٍﺪ‪.#‬‬ ‫ﺐ ‪‬‬ ‫ﺖ ﺇ ﱠﻻ ﹶﻛ ﹾﻠ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺐ ‪‬ﺳ ‪‬‬ ‫ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪$ :‬ﹶﺛ ‪‬ﻤﻦ‪ ‬ﺍﻟ ﹶﻜ ﹾﻠ ِ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ ‪‬ﻋﻤ‪‬ﻦ ﺃﺧﱪﻩ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼ‪‬ﺪﻳﻖ 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 ﺍﻟﹼﻠﺘ‪‬ﻪ ﺑﻦ ﺿﻤﲑﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻋﻦ‬ ‫ﱮ ج ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻤ ِﻦ ﺍﻟ ﹶﻜ ﹾﻠ ِ‬ ‫ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫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 ﺭﺧ‪‬ﺺ ﺟﺎﺑﺮ ﻧﻔﺴ‪‬ﻪ 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 ﻳ‪‬ﺒﺎﺡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫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 ﺍﳌﻬﺰ‪‬ﻡ 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 ﺟ‪‬ﺤﻴﻔﺔ‪ ،‬ﺍﻟﻠﻔﻆ ﳐﺘﻠﻒ‪،‬‬ ‫ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭ‪‬ﻯ ﰲ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻻ ﻳﺼﺢ ﻭﻛﺄﻥ ‪‬ﻣ ‪‬ﻦ ﺭﻭﺍﻩ‬ ‫ﺃﺭﺍﺩ ﺣﺪﻳﺚ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻗﺘﻨﺎﺋﻪ‪ ،‬ﹶﻓﺸ‪‬ﺒ ‪‬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 ،‬ﻭﻛﺄﻧ‪‬ﻪ 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 ﺧ‪‬ﱢﻠ ﹶ‬ ‫ﻗﻠﺖ‪ :‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼ ِﻥ ﺣﺪﻳ ِ‬ ‫ﺏ ﺍﻟ ﹶﻔﺤ‪‬ﻞ‪ ،‬ﻭﲦ ‪‬ﻦ ﺍﻟﻜﻠﺐ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻬﺮ‪ ‬ﺍﻟﺒﻐﻰ‪ ،‬ﻭﻛﺴﺐ ﺍﳊﺠﺎﻡ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺿﺮ‪‬ﺍ ‪‬‬ ‫ﺃﺭﺑ ‪‬ﻊ ﻣﻦ ﺍﻟﺴﺤﺖ‪ِ :‬‬ ‫ﻋﻠﺔ ﺃﻳﻀﹰﺎ ﻟﻠﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻠﺐ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻬﻮ ﻋﻠﺔ ﻟﻠﻤﻮﻗﻮﻑ ﻭﺍﳌﺮﻓﻮﻉ‪.‬‬ ‫ﺚ ﺍﳌﺜﱠﲎ ﺑﻦ ﺍﻟﺼﺒ‪‬ﺎﺡ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﺒﺎﻃﻞ‪،‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻷﻥ ﻓﻴﻪ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻭﻗﺪ ﺷﻬﺪ ﻣﺎﻟﻚ ﻋﻠﻴﻪ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻭﺟﺮ‪‬ﺣﻪ 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 ‫ﳊﺠ‪‬ﺎ ِﻡ‪.‬‬ ‫ﺴﺐ‪ ‬ﺍ ﹶ‬ ‫ﺤﻞِ‪ ،‬ﻭﹶﺛ ‪‬ﻤﻦ‪ ‬ﺍﻟ ﹶﻜ ﹾﻠﺐِ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻬﺮ‪ ‬ﺍﻟﺒ‪‬ﻐ ‪‬ﻰ‪ ،‬ﻭ ﹶﻛ ‪‬‬ ‫ﺏ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺿﺮ‪‬ﺍ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺤﺖ‪ِ ،‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﺛﺮ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺪﺭﻯ ﻣﻦ ﺃﺧﱪ ﺍﺑ ‪‬ﻦ ﻭﻫﺐ ﻋﻦ‬ ‫ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻭﻻ ﻣﻦ ﺃﺧ ‪‬ﱪ ﺍﺑ ‪‬ﻦ ﺷﻬﺎﺏ ﻋﻦ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳ‪‬ﺤﺘﺞ‬ ‫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 ﺗ‪‬ﻘﺪﻡ 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 ‪‬ﺣ‪‬ﺒ‪‬ﺘﺮٍ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻳﺮﻓﻌﻪ‪$ :‬ﹶﺛ ‪‬ﻤﻦ‪ ‬ﺍﻟ ﹶﻜ ﹾﻠﺐِ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻬﺮ‪ ‬ﺍﻟ‪‬ﺒ ِﻐﻰ‪ ،‬ﻭﹶﺛ ‪‬ﻤﻦ‪ ‬ﺍ ﹶ‬ ‫ﳋ ‪‬ﻤ ِﺮ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪.(١)#‬‬ ‫ﻭﻫﺬﺍ ﺃﻗﻞ ﻣﺎ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮ ﹶﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﺱ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ‪ ،‬ﻓﻤﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺑﻞ ﻗﻴﺎﺳ‪‬ﻪ ﻋﻠﻰ ﺍﳋﱰﻳﺮ‬ ‫ﻭﺃﻣﺎ ﻗﻴﺎ ‪‬‬ ‫ﺏ ﻣِﻦ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻯ ﺑﻴﻨ‪‬ﻪ‬ ‫ﺃﺻ ‪‬ﺢ ﻣﻦ ﻗﻴﺎﺳﻪ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﻟﺸﺒ‪‬ﻪ ﺍﻟﺬﻯ ﺑﻴﻨﻪ ﻭﺑ‪‬ﲔ ﺍﳋﱰﻳﺮ ﺃﻗﺮ ‪‬‬ ‫ﺺ ﺍﳌﻮﺍﻓﻖ ﻟﻪ‪ ،‬ﺃﺻ ‪‬ﺢ‬ ‫ﺱ ﺍﳌﺆﻳ‪‬ﺪ 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 ﺷ‪‬ﺒﻬﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻷﺛﺮ‬ ‫ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﻯ ﺍﻟﺒﺘﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼ‪‬ﺎ‪ :‬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 ﻣﻘﻴ‪‬ﺪ ﳐﺼﺺ ﻭﻫﻮ ﺍﳌﺘﺄﺧﺮ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻨﻬﻰ ﻋﻦ ﺑﻴﻌﻬﺎ ﻣﻘﻴﺪﹰﺍ ﳐﺼﻮﺻﺎﹰ‪ ،‬ﳉﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎ ‪‬ﺭ ﻛﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺀﺕ ﻋﺎﻣﺔ ﻣﻄﻠﻘﺔ‪،‬‬ ‫ﻋ‪‬ﻠﺜ ‪‬ﻢ ﺃﻥ ﻋﻤﻮﻣ‪‬ﻬﺎ ﻭﺇﻃﻼﻗﹶﻬﺎ ﻣﺮﺍﺩ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺇﺑﻄﺎﻟﹸﻪ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ‪ :‬ﲢﺮ ‪‬ﱘ ﺑﻴﻊ ﺍﻟﺴ‪‬ﻨﻮﺭ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳ ﹸ‬ ‫ﺭﻭﺍﻩ ﺟﺎﺑﺮ‪ ،‬ﻭﺃﻓﱴ ﲟﻮﺟﺒﻪ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻭﺿ‪‬ﺎﺡ‪ ،‬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 ﻳ‪‬ﻌﺮﻑ 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 ﻳ‪‬ﻌﺎﺭﺿﻪ‪ ،‬ﻓﻮﺟﺐ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺣﲔ ﻛﺎﻥ ﳏﻜﻮﻣﹰﺎ‬ ‫ﺠ ٍ‬ ‫ﺖ ِﺑ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺑﻨﺠﺎﺳﺘﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ﱡ ج‪$ :‬ﺍ ِﳍﺮ‪ ‬ﹸﺓ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺲ‪ .(١)#‬ﺻﺎﺭ ﺫﻟﻚ ﻣﻨﺴﻮﺧﹰﺎ ﰲ ﺍﻟﺒﻴﻊ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﺴﻨﻮﺭ ﺇﺫﺍ ﺗﻮﺣ‪‬ﺶ‪ ،‬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 :‬ﺃ‪‬ﺎ 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 :‬ﺃ‪‬ﺎ 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 ،‬ﻷ‪‬ﺎ 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 ﻳ‪‬ﻮﺟﺒﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﻋﻘﺪ‪ ،‬ﻭﱂ ﻳ‪‬ﻘﻮﻣﻬﺎ ﺑﺎﳌﻬﺮ ﰲ ﺍﻟﺰﱏ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻗﻴﺎﺱ ﺍﻟﺴﻔﺎﺡ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﲔ‬ ‫ﻉ ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﳊ ‪‬ﺪ ﻭﺍﻟﻌ‪‬ﻘﻮﺑﺔ‪ ،‬ﻓﻼ ﳚﻤﻊ ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺿﻤﺎﻥ ﺍﳌﻬﺮ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻮﺟﻮﺏ ﺇﳕﺎ ﻳ‪‬ﺘﻠﻘﻰ ﻣﻦ ﺍﻟﺸﺮﻉ ﻣﻦ ﻧﺺ ﺧﻄﺎﺑﻪ ﺃﻭ ﻋﻤﻮﻣﻪ‪ ،‬ﺃﻭ‬ ‫ﻓﺤﻮﺍﻩ‪ ،‬ﺃﻭ ﺗﻨﺒﻴﻬﻪ‪ ،‬ﺃﻭ ﻣﻌﲎ ﻧﺼ‪‬ﻪ‪ ،‬ﻭﻟﻴﺲ ﺷﻰﺀ ﻣﻦ ﺫﻟﻚ ﺛﺎﺑﺘﹰﺎ ﻣﺘﺤﻘﻘﹰﺎ ﻋﻨﻪ‪ .‬ﻭﻏﺎﻳﺔ ﻣﺎ‬ ‫ﻳ‪‬ﺪﻋﻰ ﻗﻴﺎ ‪‬‬ ‫ﺱ ﺍﻟﺴﻔﺎﺡ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻳﺎ ﺑ‪‬ﻌﺪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﳌﻬﺮ ﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺧﺼﺎﺋﺺ‬


‫‪٢٢‬‬ ‫ﺍﻟﻨﻜﺎﺡ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ‪ ،‬ﻭﳍﺬﺍ ﺇﳕﺎ ﻳ‪‬ﻀﺎﻑ ﺇﻟﻴﻪ ﻓﻴﻘﺎﻝ‪ :‬ﻣﻬﺮ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﻳ‪‬ﻀﺎﻑ ﺇﱃ ﺍﻟﺰﱏ‪،‬‬ ‫ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻣﻬﺮ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﻃﻠﻖ ﺍﻟﻨﱮ ج ﺍﳌﻬﺮ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻌﻘﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪$ :‬ﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ‬ ‫ﻉ ﺣ‪‬ﺮﹰﺍ ﻓﹶﺄ ﹶﻛ ﹶﻞ ﹶﺛ ‪‬ﻤ‪‬ﻨﻪ‪.#‬‬ ‫ﺻﻨ‪‬ﺎ ِﻡ‪ .#‬ﻭﻛﻤﺎ ﻗﺎﻝ‪$ :‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺑ‪‬ﺎ ‪‬‬ ‫ﳋﱰِﻳ ِﺮ ﻭﺍ َﻷ ‪‬‬ ‫ﳋ ‪‬ﻤ ِﺮ ﻭﺍﳌ‪‬ﻴ‪‬ﺘ ِﺔ ﻭﺍ ِ‬ ‫‪‬ﺑ‪‬ﻴ ‪‬ﻊ ﺍ ﹶ‬ ‫ﻭﻧﻈﺎﺋﺮ‪‬ﻩ ﻛﺜﲑﺓ‪.‬‬ ‫ﻉﰲ‬ ‫ﻭﺍﻷﻭﻟﻮﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻷﺻ ﹸﻞ ﰲ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ‪ ،‬ﺃﻥ ﺗﻘﻮ‪‬ﻡ 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 ﻳﻠﺰﻣ‪‬ﻪ ﻋﻮﺿﻬﺎ‪ ،‬ﻭﻋﻮ ‪‬‬ ‫ﺽ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺷﺮﻋﹰﺎ ﻫﻮ ﺍﳌﻬﺮ‪ ،‬ﻓﻬﺬﺍ ﻣﺄﺧﺬ ﺍﻟﻘﻮﻟﲔ‪.‬‬ ‫ﻭﻣﻦ ﻓﺮ‪‬ﻕ ﺑﲔ ﺍﻟﺒﻜﺮ ﻭﺍﻟﺜﻴﺐ‪ ،‬ﺭﺃﻯ ﺃﻥ ﺍﻟﻮﺍﻃﻰﺀ ﱂ ﻳﺬﻫﺐ ﻋﻠﻰ ﺍﻟﺜﻴﺐ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺣﺴﺒ‪‬ﻪ‬ ‫ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﱴ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻻ ﻳ‪‬ﻘﺎﺑﻠﻬﺎ ﺷﺮﻋﹰﺎ ﻣﺎﻝ ﻳﻠﺰﻡ ﻣﻦ ﺃﻗﺪﻡ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﲞﻼﻑ ﺍﻟﺒﻜﺮ‪ ،‬ﻓﺈﻧﻪ ﺃﺯﺍﻝ ﺑﻜﺎﺭ‪‬ﺎ‪ ،‬ﻓﻼ ﺑ‪‬ﺪ 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 ﻓﺮ‪‬ﻕ ﺑﲔ ﺫﻭﺍﺕ ﺍﶈﺎﺭﻡ ﻭﻏﲑﻫﻦ‪ ،‬ﺭﺃﻯ ﺃﻥ ﲢﺮﳝﻬﻦ ﳌﺎ ﻛﺎﻥ ﲢﺮﳝﹰﺎ ﻣﺴﺘﻘﺮﺍﹰ‪،‬‬ ‫ﻭﺃ‪‬ﻦ 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 ﻳ‪‬ﻤﻜﻦ ﺯﻭﺍﻟﹸﻪ‪.‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻓﻴﻤﻦ ﺣﺮﻣﺖ ﺑﺎﻟﺮﺿﺎﻉ‪َ ،‬ﻷِﱠﻧﻪ‪‬‬ ‫ﲔ ‪‬ﻣ ‪‬ﻦ ﲢﺮﻡ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻻ ﲢﺮ‪‬ﻡ‪ ،‬ﻓﻜﺄﻧﻪ‬ ‫ﻃﹶﺎﺭﻯ ُﺀ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻣﻦ ﻓﺮ‪‬ﻕ ﰲ ﺫﻭﺍﺕ ﺍﶈﺎﺭﻡ‪ ،‬ﺑ ‪‬‬ ‫ﺭﺃﻯ ﺃﻥ ﻣﻦ ﻻ ﲢﺮﻡ ﺍﺑﻨﺘﻬﺎ ﲢﺮﳝﻬﺎ ﺃﺧﻒ ﻣِﻦ ﲢﺮﱘ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺄﺷﺒﻪ ﺍﻟﻌﺎﺭﺽ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺣﻜ ‪‬ﻢ ﺍﳌﻜﺮﻫﺔ ﻋﻠﻰ ﺍﻟﻮﻁﺀ ﰲ ﺩ‪‬ﺑﺮﻫﺎ‪ ،‬ﺃﻭ ﺍﻷﻣﺔ ﺍﳌﻄﺎﻭﻋﺔ ﻋﻠﻰ ﺫﻟﻚ؟‬ ‫ﻗﻴﻞ‪ :‬ﻫﻮ ﺃﻭﱃ ﺑﻌﺪﻡ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﻬﺬﺍ ﻛﺎﻟﻠﻮﺍﻁ ﻻ ﳚﺐ ﻓﻴﻪ ﺍﳌﻬﺮ ﺍﺗﻔﺎﻗﹰﺎ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺸﻴﺨﺎﻥِ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ‬ ‫ﻗﺪﺍﻣﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﰲ ‪$‬ﳏﺮﺭﻩ‪ :#‬ﻭﳚﺐ ﻣﻬ ‪‬ﺮ ﺍﳌﺜﻞ ﻟﻠﻤﻮﻃﻮﺀﺓ ﺑﺸﺒﻬﺔ‪ ،‬ﻭﺍﳌﻜ ‪‬ﺮﻫ‪‬ﺔ‬ ‫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 ‬ﺑ‪‬ﺒ ‪‬ﺪﻟِﻪ‪ ،‬ﻭﻻ ﻫﻮ ﺇﺗﻼ ‪‬‬ ‫ﻉ ﻗﻴﻤﺔ ﺃﺻﻼﹰ‪،‬‬ ‫ﺏ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﱂ ﳚﻌﻞ ﻟﻪ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻫﻮ ﺍﻟﺼﻮﺍ ‪‬‬


‫‪٢٣‬‬ ‫ﻭﻻ ﻗﺪ‪‬ﺭ ﻟﻪ ﻣﻬﺮﹰﺍ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻗﻴﺎﺳ‪‬ﻪ 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 .‬ﺃﺣﺪ‪‬ﳘﺎ‪:‬‬ ‫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 ﲣﺼﻴﺼ‪‬ﻬﺎ ﻣِﻦ ﻋﻤﻮﻣﻪ ﻷﻥ ﺍﻹﻣﺎﺀ ﻫﻦ ﺍﻟﻼﺗﻰ ﻛﹸﻦ ﻳ‪‬ﻌﺮﻓﻦ ﺑﺎﻟﺒﻐﺎﺀ‪،‬‬ ‫ﺤﺼ‪‬ﻨﹰﺎ﴾‬ ‫ﻭﻓﻴﻬﻦ ﻭﰱ ﺳﺎﺩﺍ‪‬ﻦ ﺃﻧﺰﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﻻ ﺗ‪ ‬ﹾﻜ ِﺮﻫ‪‬ﻮﺍ ﹶﻓﺘ‪‬ﻴﺎِﺗﻜﹸﻢ ﻋ‪‬ﻠﻰ ﺍﻟِﺒﻐ‪‬ﺎ ِﺀ ﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ﹶﻥ ‪‬ﺗ ‪‬‬ ‫]ﺍﻟﻨﻮﺭ‪ ،[٣٣ :‬ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﺗ‪‬ﺨﺮﺝ ﺍﻹﻣﺎﺀ ﻣِﻦ ﻧﺺ ﺃﺭﺩﻥ ﺑﻪ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻳ‪‬ﺤﻤﻞ 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 ﻳ‪‬ﻘﻀﻰ 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 ،‬ﻭﻳ‪‬ﻘﻀﻰ ﻟﻪ ﺑﻪ‪ ،‬ﻷﻥ ﻣﻨﻔﻌﺔ ﺍﳊِﺠﺎﻣﺔ ﻣﻨﻔﻌﺔ ﻣﺒﺎﺣﺔ‪،‬‬ ‫ﺐ ﻋﻠﻰ ﻣﺴﺘﺄﺟﺮﻩ ﺃﻥ ﻳ‪‬ﻮﻓﻴﻪ ﺃﺟﺮﻩ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣِﻦ ﺍﳌﻨﻔﻌﺔ ﺍﳋﺒﻴﺜﺔ ﺍﶈﺮﻣﺔ ﺍﻟﱴ‬ ‫ﻭﲡﻮﺯ‪ ،‬ﺑﻞ ﳚ ‪‬‬ ‫ﺏ‬ ‫ﺏ ﻋﻮﺽ ﰲ ﻣﻘﺎﺑﻠﺔ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻛﺈﳚﺎ ِ‬ ‫ﻋِﻮﺿﻬﺎ ﻣِﻦ ﺟﻨﺴﻬﺎ‪ ،‬ﻭﺣ‪‬ﻜﻤﻪ 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 ﺷ‪‬ﺒﻬﺔ ﻓﻴﻪ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪ .‬ﻭﱂ ﻳ‪‬ﻌﺮﻑ 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 ﺗﺼ‪‬ﺪﻕ ﺑﻪ؟‬ ‫ﻗﺒﻀﺘﻪ ﺇﱃ ﺃﺭﺑﺎﺑﻪ‪ ،‬ﺃﻡ ﻳﻄﻴ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻳﻨﺒﲎ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻋﻈﻴﻤﺔ ﻣِﻦ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻰ ﺃﻥ ﻣ‪‬ﻦ ﻗﺒﺾ ﻣﺎ ﻟﻴﺲ‬ ‫ﺽ ﻗﺪ ﺃﹸ ِﺧ ﹶﺬ ﺑﻐﲑ ﺭﺿﻰ ﺻﺎﺣﺒﻪ‪،‬‬ ‫ﻟﻪ ﻗﺒﻀ‪‬ﻪ ﺷﺮﻋﺎﹰ‪ ،‬ﰒ ﺃﺭﺍﺩ ﺍﻟﺘﺨﻠ ‪‬‬ ‫ﺺ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺒﻮ ‪‬‬ ‫ﻭﻻ ﺍﺳﺘﻮﰱ ﻋِﻮﺿ‪‬ﻪ‪ ،‬ﺭﺩ‪‬ﻩ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺗﻌﺬﱠﺭ ﺭﺩ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻗﻀﻰ ﺑﻪ ﺩﻳﻨﹰﺎ ﻳﻌﻠﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺗﻌﺬﱠﺭ‬ ‫ﺐ ﺍﳊﻖ ﺛﻮﺍﺑ‪‬ﻪ‬ ‫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 ﺗ‪‬ﺼﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ‬ ‫ﻍ ﺍﻟﻘﻮ ﹸﻝ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﺍﳉﻤ‪‬ﻊ 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 ﺭﺩ‪‬ﻩ ﻋﻠﻰ ﺩﺍﻓﻌﻪ‪.‬‬ ‫ﻛﺴ ِ‬


‫‪٢٥‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﻟﺪﺍﻓﻊ ﻣ‪‬ﺎﻟﹶﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻌﻮﺽ ﺍﶈﺮﻡ ﺩﻓﻊ ﻣﺎ ﻻ ﳚﻮ ‪‬ﺯ ﺩﻓﻌﻪ‪ ،‬ﺑﻞ ﺣﺠﺮ ﻋﻠﻴﻪ‬ ‫ﻓﻴﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﻠﻢ ﻳﻘﻊ ﻗﺒﻀ‪‬ﻪ ﻣﻮﻗﻌﻪ‪ ،‬ﺑﻞ ﻭﺟﻮ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻘﺒﺾ ﻛﻌﺪﻣﻪ‪ ،‬ﻓﻴﺠﺐ ﺭﺩ‪‬ﻩ 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 ﺭﺩ‪‬ﻩ‪.‬‬ ‫ﻉ ﳏﺾ ﱂ ﻳ‪‬ﻌﺎﻭﺽ 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 ﻳ‪‬ﻮﺟﺐ 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 ﻗﺒﻀ‪‬ﻪ 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 ﻳ‪‬ﺨﺺ 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 ﻓﻮ‪‬ﺕ 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 ﻣﻨﻔﻌﺘ‪‬ﻪ ﻋﻠﻴﻪ ﺿﺮﺭ ﰲ ﺃﺧﺬ‬ ‫ﻣﻨﻔﻌﺘﻪ‪ ،‬ﻭﺃﺧﺬ ﻋﻮﺿﻬﺎ ﲨﻴﻌﹰﺎ ﻣﻨﻪ‪ ،‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻮﺽ ﲬﺮﹰﺍ ﺃﻭ ﻣﻴﺘﺔ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﻻ‬ ‫ﺿﺮﺭ ﻋﻠﻴﻪ ﰲ ﻓﻮﺍ‪‬ﺎ‪ ،‬ﻓﺈ‪‬ﺎ 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 ،‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ﱂ ﳛﻜﻢ ﺑﺎﻟﻘﺒﺾ‪ ،‬ﻭﻟﻮ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ‬ ‫ﺍﻟﻘﺒﺾ ﱂ ﻳ‪‬ﺤﻜﻢ ﺑﺎﻟﺮﺩ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺴﻠﻢ ﲢﺮﻡ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻷﺟﺮﺓ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻣﻌﺘﻘﺪﹰﺍ ﻟﺘﺤﺮﳝﻬﺎ‬ ‫ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺇﺫﺍ ﻃﻠﺐ ﺍﻷﺟﺮﺓ‪ ،‬ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﺃﻧﺖ ﻓﺮﻃﺖ ﺣﻴﺚ ﺻﺮﻓﺖ‬ ‫ﻗﻮﺗ‪‬ﻚ ﰲ ﻋﻤﻞ ﳛﺮﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﻘﻀﻰ 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 ﻷ‪‬ﺎ 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 ﻳ‪‬ﻘﻀﻰ 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 ﻳ‪‬ﺆﺟﺮ ﺍﳌﺴﻠﻢ ﻧﻔﺴ‪‬ﻪ 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 ﻳ‪‬ﻘﻀﻰ ﻟﻪ ﺑﺎﻟﻜﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﳏﺮﻣﺎﹰ‪ ،‬ﻛﺈﺟﺎﺭﺓ‬ ‫ﺍﳊﺠﺎﻡ ﺍﻧﺘﻬﻰ‪ .‬ﻓﻘﺪ ﺻﺮ‪‬ﺡ ﻫﺆﻻﺀ‪ ،‬ﺑﺄﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﻣﻊ ﻛﻮ‪‬ﺎ ﳏﺮﻣﺔ ﻋﻠﻴﻪ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺄﻭﻳ ﹸﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﲟﺎ ﻳ‪‬ﺨﺎﻟﻒ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻰ ﺃﻥ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﻻ ﺗﺼِﺢ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻰ ﰲ ‪$‬ﺍ‪‬ﺮﺩ‪ ،#‬ﻭﻫﻰ ﻃﺮﻳﻘﺔ‬


‫‪٢٧‬‬ ‫ﺿﻌﻴﻔﺔ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﻋﻨﻬﺎ ﰲ ﻛﺘﺒﻪ ﺍﳌﺘﺄﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﺻﻨﻒ ‪$‬ﺍ‪‬ﺮﺩ‪ #‬ﻗﺪﳝﹰﺎ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﲣﺮﻳ ‪‬ﺞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ‬ ‫ﺻﺤﻴﺤﺔ ﻳﺴﺘﺤﻖ ‪‬ﺎ ﺍﻷﺟﺮﺓ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻟﻠﻔﻌﻞ ﻭﺍﻷﺟﺮﺓ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﺗﺼﺢ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﻻ‬ ‫ﻳﺴﺘﺤﻖ ‪‬ﺎ ﺃﺟﺮﺓ ﻭﺇﻥ ﲪﻞ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻴﺎﺱ ﻗﻮﻟﻪ ﰲ ﺍﳋﻤﺮ‪ :‬ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﹸﻬﺎ‪ ،‬ﻭﲡﺐ‬ ‫ﺡ‬ ‫ﺇﺭﺍﻗﺘﻬﺎ‪ .‬ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ‪ :‬ﺇﺫﺍ ﺃﺳﻠﻢ ﻭﻟﻪ ﲬﺮ ﺃﻭ ﺧﻨﺎﺯﻳﺮ ﺗ‪‬ﺼﺐ ﺍﳋﻤﺮ‪ ،‬ﻭﺗﺴﺮ‪ ‬‬ ‫ﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﻭﻗﺪ ﺣﺮﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻗﺘﻠﻬﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ .‬ﻓﻘﺪ ﻧﺺ ﺃﲪﺪ‪ ،‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﹸﻬﺎ‪،‬‬ ‫ﺺ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺃﻥ ﻳ‪‬ﺆﺍﺟﺮ ﻧﻔﺴﻪ ﻟﻨﻄﺎﺭﺓ ﻛﺮﻡ ﻟﻨﺼﺮﺍﱏ‪ ،‬ﻷﻥ‬ ‫ﻭﻷﻧﻪ ﻗﺪ ﻧ ‪‬‬ ‫ﺃﺻﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﳋﻤﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳ‪‬ﺒﺎﻉ ﻟﻐﲑ ﺍﳋﻤﺮ‪ ،‬ﻓﻘﺪ ﻣﻨﻊ ﻣﻦ ﺇﺟﺎﺭﺓ ﻧﻔﺴﻪ‬ ‫ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻰ ﰲ ‪$‬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 ِﻟﻴ‪‬ﺮﻳﻘﻬﺎ‪ ،‬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 ،‬ﻭﻳ‪‬ﻘﻀﻰ ﻟﻪ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﻭﻣﺄﺧﺬﻩ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻥ ﺍﳊﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﱂ ﻳﻜﻦ‬ ‫ﺲ ﲪﻞ ﺍﳋﻤﺮ‪ ،‬ﻓﺬﻛﺮ‪‬ﻩ 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 ﻳ‪‬ﻘﻴﻢ ﻏﲑﻫ‪‬ﺎ ﻣﻘﺎﻣ‪‬ﻬﺎ‪ ،‬ﻭﺃﻟﺰﻣﻮﻩ ﻓﻴﻤﺎ ﻟﻮ ﺍﻛﺘﺮﻯ ﺩﺍﺭﹰﺍ ﻟِﻴﺘﺨﺬﻫﺎ ﻣﺴﺠﺪﺍﹰ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺤ ‪‬ﻖ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﳌﻌﻘﻮ ِﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﻪ ﺃﺑﻄﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ‪‬ﺎ 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 ﻭﻳ‪‬ﺒﻐﻀﻪ‪ ،‬ﻭﻳﻠﻌ ‪‬ﻦ ﻓﺎﻋﻠﻪ‪،‬‬ ‫ﺴ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻳﻀﹰﺎ ﻓﺈﻥ ﰲ ﻫﺬﺍ ﻣﻌﺎﻭﻧﺔ ﻋﻠﻰ ﻧﻔﺲ ﻣﺎ ‪‬ﻳ ‪‬‬ ‫ﻓﺄﺻﻮ ﹸﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪ‪‬ﻩ ﺗﻘﺘﻀﻰ ﲢﺮﳝ‪‬ﻪ 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 ﻳ‪‬ﻘﻀﻰ ﻟﻪ ﺑﺎﻷﺟﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺏ ﺇﱃ‬ ‫ﺏ ﺇﱃ ﻣﻘﺼﻮﺩ ﺃﲪﺪ‪ ،‬ﻭﺃﻗﺮ ‪‬‬ ‫ﺐ ﻟﻪ ﺃﻛﻠﹸﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈ‪‬ﺎ 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 ‪‬ﺮﻣ‪‬ﺖ 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 ﻳ‪‬ﻘﻀﻰ‬ ‫ﻟﻪ ﺑﻌﻮﺿﻪ‪ .‬ﻛﺬﻟﻚ ﻫﻨﺎ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱴ ﻭﻓﺎﻫﺎ ﺍﳌﺆﺟﺮ ﻻ ﺗﺬﻫﺐ ﳎﺎﻧﺎﹰ‪ ،‬ﺑﻞ ﻳ‪‬ﻌﻄﻰ 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 ﻳ‪‬ﻘﻀﻰ ﻟﻪ‬ ‫ﺑﻌﻮﺽ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺍﶈﺮﻣﺔ‪.‬‬ ‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﻣﺜ ﹸﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﺍﳉﻌﺎﻟﺔ‪ ،‬ﻳﻌﲎ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ‪،‬‬ ‫ﻻ ﺗ‪‬ﻮﺻﻒ 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 ﻳ‪‬ﻨﺎﰱ 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 ﻳﺴﺘﻌﻴﻨ‪‬ﻮﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺣﺼﻠﻮﺍ ﻏﺮﺿ‪‬ﻬﻢ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻌﻄﻮﻩ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻭﺟﺐ‬ ‫ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﺃﺧﺬ ﻣﻨﻬﻢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻋﻈ ‪‬ﻢ ﺍﻟﻌﻮﻥ ﳍﻢ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺑﺄﻫ ٍﻞ ﺃﻥ ﻳ‪‬ﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ‬ ‫ﻼ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﲝﺎﻝ‪ ،‬ﻳﻌﲎ ﻛﺎﻟﺰﺍﻧﻴﺔ‪ ،‬ﻭﺍﳌﻐﲎ‪ ،‬ﻭﺍﻟﻨﺎﺋﺤﺔ‪،‬‬ ‫ﺫﻟﻚ‪ ،‬ﲞﻼﻑ ﻣﻦ ‪‬ﺳﻠﱠﻢ ﺇﻟﻴﻬﻢ ﻋﻤ ﹰ‬ ‫ﻓﺈﻥ ﻫﺆﻻﺀ ﻻ ﻳ‪‬ﻘﻀﻰ ﳍﻢ ﺑﺄﺟﺮﺓ‪ ،‬ﻭﻟﻮ ﻗﺒﻀﻮﺍ ﻣﻨﻬﻢ ﺍﳌﺎﻝ‪ ،‬ﻓﻬﻞ ﻳﻠﺰﻣ‪‬ﻬﻢ ﺭﺩ‪‬ﻩ 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 ﺣ‪‬ﻠﻮﺍﻥ‬ ‫ﺍﻟﻜﺎﻫﻦ ﺃﻧﻪ ﻣﺎ ﻳ‪‬ﻌﻄﺎﻩ ﻋﻠﻰ ﻛﻬﺎﻧﺘﻪ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﳊﻠﻮﺍﻥ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪:‬‬ ‫ﺍﻟﻌﻄﻴﺔ‪ .‬ﻗﺎﻝ ﻋﻠﻘﻤ ﹸﺔ‪:‬‬ ‫)‪(١‬‬ ‫ﺕ ﻗﹶﺎِﺋﻠﹸﻪ‪‬‬ ‫ﺸ ‪‬ﻌ ‪‬ﺮ ﺇ ﹾﺫ ﻣ‪‬ﺎ ‪‬‬ ‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ ‪‬ﺣﻠﹸﻮ ‪‬ﻩ ‪‬ﺭﺣ‪‬ﻠﻰ ﻭﻧ‪‬ﺎﹶﻗﺘِﻰ ‪‬ﻳ‪‬ﺒﻠﱢ ﹸﻎ ﻋﻨ‪‬ﻰ ﺍﻟ ‪‬‬ ‫ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﲢﺮ ‪‬ﱘ ﺣ‪‬ﻠﻮﺍﻥ ﺍﻟﻜﺎﻫﻦ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﲢﺮﱘ ﺣ‪‬ﻠﻮﺍﻥ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﺍﻟﺰﺍﺟﺮ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻘﹸﺮﻋﺔ‬ ‫ﺍﻟﱴ ﻫﻰ ﺷﻘﻴﻘﺔ ﺍﻷﺯﻻﻡ‪ ،‬ﻭﺿﺎﺭﺑﺔ ﺍﳊﺼﺎ‪ ،‬ﻭﺍﻟﻌﺮ‪‬ﺍﻑ‪ ،‬ﻭﺍﻟ ‪‬ﺮﻣ‪‬ﺎﻝ ﻭﳓﻮﻫﻢ ﳑﻦ ﺗﻄﻠﺐ ﻣﻨﻬﻢ‬ ‫ﱮ ج ﻋﻦ ﺇﺗﻴﺎﻥ ﺍﻟﻜﻬ‪‬ﺎﻥِ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ‪ $ :‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﺮ‪‬ﺍﻓﹰﺎ‬ ‫ﺍﻷﺧﺒﺎ ‪‬ﺭ ﻋﻦ ﺍﳌﻐﻴﺒﺎﺕ‪ ،‬ﻭﻗﺪ ‪‬ﻰ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺩﻳﻮﺍﻥ ﻋﻠﻘﻤﺔ ﺹ ‪ ١٣١‬ﻭﺍﻟﻠﺴﺎﻥ‪ :‬ﺟﻼ‪.‬‬


‫‪٣٠‬‬ ‫ﺐ ﺃﻥ ﺍﻹﳝﺎ ﹶﻥ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﳏ‪‬ﻤ ‪‬ﺪ‬ ‫ﺼﺪ‪‬ﻗﻪ ﲟﺎ ‪‬ﻳﻘﹸﻮﻝﹸ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛﻔﹶﺮ ِﺑﻤ‪‬ﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ج‪ (١)#‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﹶﻓ ‪‬‬ ‫ﺼﺪ‪‬ﻕ‪‬‬ ‫ج‪ ،‬ﻭﲟﺎ ﳚﻰﺀ ﺑﻪ ﻫﺆﻻﺀ‪ ،‬ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ‪‬ﻫﻢ ﻗﺪ ‪‬ﻳ ‪‬‬ ‫ﺃﳛﺎﻧﺎﹰ‪ ،‬ﻓﺼِﺪﻗﹸﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﺬﺑﻪ ﻗﻠﻴ ﹲﻞ ﻣﻦ ﻛﺜﲑ‪ ،‬ﻭﺷﻴﻄﺎﻧ‪‬ﻪ ﺍﻟﺬﻯ ﻳﺄﺗﻴﻪ ﺑﺎﻷﺧﺒﺎﺭ ﻻ ﺑ‪‬ﺪ ﻟﻪ‬ ‫ﻯ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻔﺘﻨﻬﻢ ﺑﻪ‪.‬‬ ‫ﺼ ‪‬ﺪﻗﹶﻪ ﺃﺣﻴﺎﻧﹰﺎ ِﻟﻴ‪‬ﻐﻮ ‪‬‬ ‫ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﺱ ﻣﺴﺘﺠﻴﺒﻮﻥ ﳍﺆﻻﺀ‪ ،‬ﻣﺆﻣﻨﻮﻥ ‪‬ﻢ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ‪،‬‬ ‫ﻭﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﺎ ِ‬ ‫ﳉﻬ‪‬ﺎﻝِ‪ ،‬ﻭﺍﻟﻨ‪‬ﺴﺎﺀ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺒﻮﺍﺩﻯ‪ ،‬ﻭﻣﻦ ﻻ ِﻋ ﹾﻠ ‪‬ﻢ ﳍﻢ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻬﺆﻻﺀ‬ ‫ﻛﺎﻟﺴ‪‬ﻔﻬﺎﺀ‪ ،‬ﻭﺍ ﹸ‬ ‫ﺴﻦ‪ ‬ﺍﻟﻈ ‪‬ﻦ ﺑﺄﺣﺪﻫﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺸﺮﻛﹰﺎ ﻛﺎﻓﺮﹰﺍ ﺑﺎﻟﻠﱠﻪ‬ ‫ﺤِ‬ ‫ﻫﻢ ﺍﳌﻔﺘﻮﻧﻮﻥ ‪‬ﻢ‪ ،‬ﻭﻛﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﻳ‪ ‬‬ ‫ﲰ ‪‬ﻌﻨ‪‬ﺎ 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 ﻳ‪‬ﺤﺪﺛﻮﻧﻨﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺑﺎﻷﻣﺮ‪ ،‬ﻓﻴﻜﻮ ﹸﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪،‬‬ ‫ﺸﻴ‪‬ﺎﻃِﲔ‪ ،‬ﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ِﺇﹶﻟ‪‬ﻴﻬِﻢ ﺍﻟ ﹶﻜِﻠ ‪‬ﻤ ﹶﺔ ﺗﻜﹸﻮ ﹸﻥ ﺣ‪‬ﻘﹰﺎ ﻓﹶﻴﺰِﻳﺪ‪‬ﻭﻥ ‪‬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 ‪‬‬ ‫‪‬ﻣﻌ‪‬ﻬﺎ ﻣﺎﺋﹶﺔ ﹶﻛ ﹾﺬ‪‬ﺑ ٍﺔ)‪ (٢‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺏ ﺍﳌﻼﺣﻢ‪ ،‬ﻓﺮ ﱠﻛﺒ‪‬ﻮﺍ ﻣﻼ ِﺣﻤ‪‬ﻬﻢ 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 ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﻧﺒﻴ‪‬ﻨﺎ ج ‪‬ﺎ ﲨﻠﺔ ﻭﺗﻔﺼﻴ ﹰ‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻦ ﺃﻣﻮﺭ ﺃﺧﱪ ‪‬ﺎ ﻣﻦ ﻟﻪ ﻛﺸﻒ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ‪.‬‬ ‫ﻭﺍﳋﺎﻣﺲ‪ :‬ﻣﻦ ﻣﻨﺎﻣﺎﺕ ﻣﺘﻮﺍﻃﺌﺔ ﻋﻠﻰ ﺃﻣﺮ ﻛﹸﻠﻰ ﻭﺟﺰﺋﻰ‪ .‬ﻓﺎﳉﺰﺋﻰ‪ :‬ﻳﺬﻛﺮﻭﻧﻪ ﺑﻌﻴﻨﻪ‬ ‫ﻭﺍﻟﻜﹸﻠﻰ‪ :‬ﻳ‪‬ﻔﺼﻠﻮﻧﻪ ﲝﺪﺱ ﻭﻗﺮﺍﺋﻦ ﺗﻜﻮﻥ ﺣﻘﹰﺎ ﺃﻭ ﺗﻘﺎﺭﺏ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺩﺱ‪ :‬ﻣِﻦ ﺍﺳﺘﺪﻻﻝ ﺑﺂﺛﺎﺭ ﻋﻠﻮﻳﺔ ﺟﻌﻠﻬﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻼﻣﺎﺕ ﻭﺃﺩﻟﺔ ﻭﺃﺳﺒﺎﺑﹰﺎ‬ ‫ﳊﻮﺍﺩﺙ ﺃﺭﺿﻴﺔ ﻻ ﻳﻌﻠﻤ‪‬ﻬﺎ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺳﺪﻯ ﻭﻻ ﻋﺒﺜﹰﺎ‪.‬‬ ‫ﻭﺭﺑﻂ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻌﺎ ﹶﱂ ﺍﻟﻌ‪‬ﻠﻮﻯ ﺑﺎﻟﺴ‪‬ﻔﻠﻰ‪ ،‬ﻭﺟﻌﻞ ﻋ‪‬ﻠﻮﻳﻪ ﻣﺆﺛﺮﹰﺍ ﰲ ﺳ‪‬ﻔﻠﻴﻪ 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 ﺳ‪‬ﺒﺤﺎﻧﻪ ﺗﻐﻴ ‪‬ﲑ ﺍﻟﺸ ِﺮ ﻋﻨﺪ ﻛﹸﺴﻮﻓﻬﻤﺎ ﲟﺎ ﻳﺪﻓﻊ ﺫﻟﻚ ﺍﻟﺸ ‪‬ﺮ‬ ‫ﺽ‬ ‫ﺍﳌﺘﻮﻗﱠ ‪‬ﻊ ﻣِﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺗ‪‬ﻌﺎﺭ ‪‬‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮ‪ ،‬ﻭﺗ‪‬ﻘﺎﻭﻣﻬﺎ‪ ،‬ﻭﺗﺪﻓﻊ ﻣﻮﺟﺒﺎ‪‬ﺎ 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 ‫ﻭ‪‬ﻴﺌﻬﺎ 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 ﺃﺫﻫﺎ‪‬ﻢ ﺇﱃ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‪،‬‬ ‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺒﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻛﻤﺎ ﺻﺮﻑ ﺃﺋﻤﺔ ﺍﻟﺸﺮﻉ ﻗﻮﻯ ﺃﺫﻫﺎ‪‬ﻢ 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 ﹶﻛﻤ‪‬ﻞ ﺍﻃﻼﻋﻪ‪ ،‬ﺟﺎﺀ ﺑﺎﻟﻌﺠﺎﺋﺐ‪ .‬ﻭﻗﺪ ﺷﺎﻫﺪﻧﺎ ﳓﻦ ﻭﻏﲑ‪‬ﻧﺎ 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 ﻣﻀﺮﺗ‪‬ﻪ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻣﻨﻔﻌﺘﻪ‪ ،‬ﺃﻭ ﻣﺎ‬


‫‪٣٢‬‬ ‫ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻣﺎ ﻳ‪‬ﺨﺸﻰ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﻥ ﳚﺮ‪‬ﻩ ﺇﱃ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺣﺮﻡ ﺑﺬﻝ ﺍﳌﺎﻝ ﰲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺣﺮﻡ ﺃﺧﺬﻩ ﺑﻪ ﺻﻴﺎﻧﺔ ﻟﻸﻣﺔ ﻋﻤﺎ ﻳ‪‬ﻔﺴﺪ ﻋﻠﻴﻬﺎ ﺍﻹﳝﺎﻥ ﺃﻭ ﳜ ِﺪﺷ‪‬ﻪ‪ ،‬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 ﺗﻌﺒﲑ‪‬ﻩ ﺃﺻﺢ‪ ،‬ﲞﻼﻑ ﺍﻟﻜﺎﻫﻦ ﻭﺍﳌﻨﺠﻢ ﻭﺃﺿﺮﺍ‪‬ﻤﺎ ﳑﻦ ﳍﻢ ﻣﺪﺩ ﻣﻦ‬ ‫ﺼ ‪‬ﺢ ﻣِﻦ ﺻﺎﺩﻕ ﻭﻻ ﺑﺎﺭ‪ ،‬ﻭﻻ ﻣﺘﻘﻴﺪ ﺑﺎﻟﺸﺮﻳﻌﺔ‪،‬‬ ‫ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻓﺈﻥ ﺻﻨﺎﻋﺘﻬﻢ ﻻ ‪‬ﺗ ِ‬ ‫ﺏ ﻭﺃﻓﺠﺮ‪ ،‬ﻭﺃﺑﻌ ‪‬ﺪ ﻋﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ‬ ‫ﺑﻞ ﻫﻢ ﺃﺷﺒ ‪‬ﻪ ﺑﺎﻟﺴﺤﺮﺓ ﺍﻟﺬﻳﻦ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺣﺪ‪‬ﻫﻢ ﺃﻛﺬ ‪‬‬ ‫ﻭﺩﻳﻨﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺴﺤ ‪‬ﺮ ﻣﻌﻪ ﺃﻗﻮﻯ ﻭﺃﺷ ‪‬ﺪ ﺗﺄﺛﲑﺍﹰ‪ ،‬ﲞﻼﻑ ﻋﻠﻢ ﺍﻟﺸﺮﻉ ﻭﺍﳊﻖ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺒ‪‬ﻪ‬ ‫ﻕ ﻭﺃﺩﻳﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻤﻪ ﺑﻪ ﻭﻧﻔﻮﺫﻩ ﻓﻴﻪ ﺃﻗﻮﻯ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺑ ‪‬ﺮ ﻭﺃﺻﺪ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﺐ ﺍﳊﺠ‪‬ﺎﻡ‪ ،‬ﻭﻳﺪ ‪‬ﺧ ﹸﻞ ﻓﻴﻪ ﺍﻟﻔﺎﺻﺪ ﻭﺍﻟﺸﺎﺭﻁ‪ ،‬ﻭﻛﻞ ﻣﻦ‬ ‫ﺚ ﻛﺴ ِ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺧﺒ ﹸ‬ ‫ﻳﻜﻮﻥ ﻛﺴﺒ‪‬ﻪ ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺪﻡ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﻻ ﺍﻟﻜﺤ‪‬ﺎﻝ ﻭﻻ ﺍﻟﺒﻴﻄﺎ ‪‬ﺭ ﻻ ﰲ‬ ‫ﺿﺤ‪‬ﻪ‬ ‫ﱮ ج‪$ :‬ﺃﻧ‪‬ﻪ ﺣﻜﻢ ﲞ‪‬ﺒﺜﻪ ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺻ‪‬ﺎ ‪‬ﺣﺒِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌِﻠﻘﹶﻪ ﻧ‪‬ﺎ ِ‬ ‫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 ﺃﲦﺎ‪‬ﺎ‪ :‬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 ‪‬ﻴ‪‬ﻪ ج ﻋﻦ‬ ‫ﺐ ﺍﳊﺠﺎﻡ ﺧﺒﻴﺚ‪ #‬ﰒ ﺃﻋﻄﻰ ﺍﳊﺠﺎﻡ‪ ،‬ﺃﺟﺮ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺐ ﺍﳊﺠ‪‬ﺎﻡ‪ ،‬ﻭﻗﺎﻝ‪$ :‬ﻛﺴ ‪‬‬ ‫ﻛﺴ ِ‬ ‫ﻧﺎﺳﺨﹰﺎ ﳌﻨﻌﻪ ﻭﲢﺮﳝﻪ ﻭ‪‬ﻴﻪ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﺃﺳﻬ ﹸﻞ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃ‪‬ﺎ ﺩﻋﻮﻯ ﳎﺮﺩﺓ ﻻ ﺩﻟﻴ ﹶﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﺗ‪‬ﻘﺒﻞ‪ ،‬ﻛﻴﻒ ﻭﰱ‬ ‫) ‪(١‬‬ ‫) ‪(٢‬‬


‫‪٣٣‬‬ ‫ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﻣﺎ ﻳ‪‬ﺒﻄﻠﻬﺎ‪ ،‬ﻓﺈﻧﻪ ج ﺃﻣﺮ ﺑﻘﺘ ِﻞ ﺍﻟﻜﻼﺏ‪ ،‬ﰒ ﻗﺎﻝ‪$ :‬ﻣﺎ ﺑﺎﻟﹸﻬﻢ ﻭﺑﺎ ﹸﻝ ﺍﻟﻜﻼﺏ‪#‬‬ ‫ﰒ ﺭﺧ‪‬ﺺ 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 ﻭﺑ‪‬ﺎ 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 ‫‪$‬ﺍﻟﺼﺤﻴﺢ‪ #‬ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺧﺼﺔ ﰲ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﻭﻛﻠﺐ ﺍﻟﻐﻨﻢ ﻭﻗﻌﺖ ﺑﻌﺪ ﺍﻷﻣﺮ‬ ‫ﺐ ﺍﻟﺬﻯ ﺃﺫﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻗﺘﻨﺎﺋﻪ ﻫﻮ ﺍﻟﺬﻯ ﺣﺮ‪‬ﻡ ﲦﻨﻪ‪ ،‬ﻭﺃﺧﱪ‬ ‫ﺑﻘﺘﻞ ﺍﻟﻜﻼﺏ‪ ،‬ﻓﺎﻟﻜﻠ ‪‬‬ ‫ﺚ ﺩﻭ ﹶﻥ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻯ ﺃﻣﺮ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺄﻣﻮ ‪‬ﺭ ﺑﻘﺘﻠﻪ ﻏ ‪‬ﲑ ﻣﺴﺘﺒﻘﻰ ﺣﱴ ﲢﺘﺎﺝ ﺍﻷﻣﺔ‬ ‫ﺃﻧﻪ ﺧﺒﻴ ﹲ‬ ‫ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻢ ﲦﻨﻪ‪ ،‬ﻭﱂ ﲡﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺒﻴﻌﻪ ﻭﺷﺮﺍﺋﻪ ﲞﻼﻑ ﺍﻟﻜﻠﺐ ﺍﳌﺄﺫﻭﻥ ﰲ ﺍﻗﺘﻨﺎﺋﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻢ ﲦﻨﻪ ﺃﻭﱃ ﻣِﻦ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﱂ ﲡ ِﺮ ﻋﺎﺩﺗ‪‬ﻬﻢ ﺑﺒﻴﻌﻪ‪ ،‬ﺑﻞ‬ ‫ﻗﺪ ﺃﹸ ِﻣﺮ‪‬ﻭﺍ ﺑﻘﺘﻠﻪ‪.‬‬ ‫ﻭﳑﺎ ﻳ‪‬ﺒﲔ ﻫﺬﺍ ﺃﻧﻪ ج ﺫﻛﺮ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱴ ﺗ‪‬ﺒﺬﻝ ﻓﻴﻬﺎ ﺍﻷﻣﻮﺍﻝ ﻋﺎﺩﺓ ﳊﺮﺹ ﺍﻟﻨﻔﻮﺱ‬ ‫ﻋﻠﻴﻬﺎ ﻭﻫﻰ ﻣﺎ ﺗﺄﺧﺬﹸﻩ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﻜﺎ ِﻫﻦ‪ ‬ﻭﺍﳊﺠ‪‬ﺎ ‪‬ﻡ)‪ (٤‬ﻭﺑﺎﺋﻊ ﺍﻟﻜﻠﺐ ﻓﻜﻴﻒ ﻳ‪‬ﺤﻤﻞ ﻫﺬﺍ ﻋﻠﻰ‬ ‫ﺠ ِﺮ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺒﻴﻌﻪ‪ ،‬ﻭﲣﺮﺝ ﻣﻨﻪ ﺍﻟﻜﻼﺏ ﺍﻟﱴ ﺇﳕﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺒﻴﻌﻬﺎ ﻫﺬﺍ ﻣﻦ‬ ‫ﻛﻠﺐ ﱂ ‪‬ﺗ ‪‬‬ ‫ﺚ ﺃﺟﺮﺓ ﺍﳊﺠﺎﻡ‪،‬‬ ‫ﲔ ﺍﻣﺘﻨﺎﻋ‪‬ﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‪ ،‬ﻇﻬﺮ ﻓﺴﺎﺩ ﻣﺎ ﺷﺒﻪ ﺑﻪ ﻣﻦ ﻧﺴﺦ ﺧ‪‬ﺒ ِ‬ ‫ﺍﳌﻤﺘﻨﻊ ﺍﻟﺒ ِ‬ ‫ﺑﻞ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ﻓﻴﻬﺎ ﺃﺑﻌﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻋﻄﺎ ُﺀ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﺍﳊﺠﺎﻡ ﺃﺟﺮﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﺎﺭﺽ ﻗﻮﻟﻪ ‪$‬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 ﲢﺮﳝ‪‬ﻪ‪ ،‬ﻓﻘﺪ ﲰﻰ ﺍﻟﻨ ‪‬‬ ‫ﻼ ﻋﻦ ﻛﻮﻥ ﺃﻛﻠﻪ ﻃﻴﺒﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪$ :‬ﺇﻧ‪‬ﻰ‬ ‫ﱮ ج ﺍﳊﺠ‪‬ﺎﻡ ﺃﺟﺮ‪‬ﻩ ﺣِﻞ ﺃﻛﻠِﻪ ﻓﻀ ﹰ‬ ‫ﺇﻋﻄﺎﺀ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﻗﺪ ﻛﺎﻥ ﻳ‪‬ﻌﻄﻰ ﺍﳌﺆﻟﻔ ﹶﺔ ﻗﻠﻮﺑ‪‬ﻬﻢ‬ ‫ﺨﺮ‪‬ﺝ‪ِ ‬ﺑﻬ‪‬ﺎ ‪‬ﻳ‪‬ﺘﹶﺄ‪‬ﺑﻄﹸ ‪‬ﻪ ﻧ‪‬ﺎ ‪‬ﺭﹰﺍ‪ ،#‬ﻭﺍﻟﻨ ‪‬‬ ‫ُﻷ ‪‬ﻋﻄِﻰ ﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ ﺍﻟ ‪‬ﻌ ِﻄ‪‬ﻴ 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 ‪‬ﻳ‪‬ﺒﺬﹸ ﹶﻝ ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﻵﺧﺬ ﺃﻥ ﻳﺄﺧﺬﻩ‪.‬‬ ‫ﺚ ﺃﺟ ِﺮ ﺍﳊﺠ‪‬ﺎﻡ ﻣﻦ ﺟﻨﺲ ﺧ‪‬ﺒﺚ 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 :‬ﺃﻧ‪‬ﻪ ﻋﻤ ﹸﻞ ﺍﻟﻴﺪ ﰲ ﻏﲑ ﺍﻟﺼﻨﺎﺋﻊ ﺍﻟﺪﻧﻴﺌﺔ ﻛﺎﳊﺠﺎﻣﺔ ﻭﳓﻮِﻫﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺍﻟﺰ‪‬ﺭﺍﻋﺔﹸ‪ ،‬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 ﻣﺪﺣ‪‬ﻪ ﺃﻛﺜ ‪‬ﺮ ﻣِﻦ ﻏﲑﻩ‪ ،‬ﻭﺃﺛﲎ‬ ‫ﳍﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﺴ ‪‬‬ ‫ﻋﻠﻰ ﺃﻫﻠﻪ ﻣﺎ ﱂ ﻳ‪‬ﹾﺜ ‪‬ﻦ ﻋﻠﻰ ﻏﲑﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﳋ ِﲑ ﺧﻠﻘﻪ‪ ،‬ﻭﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ‬ ‫ﻚ ﹶﻟﻪ‪،‬‬ ‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳﺪ‪‬ﻯ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ‪‬ﺣﺘ‪‬ﻲ ﻳ‪ ‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ‬ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﺣﻴﺚ ﻳﻘﻮ ﹸﻝ‪$ :‬ﺑ‪ِ ‬ﻌﹾﺜﺖ‪ ‬ﺑﺎﻟ ‪‬‬ ‫ﺼﻐ‪‬ﺎ ‪‬ﺭ ﻋ‪‬ﻠ ‪‬ﻰ ‪‬ﻣ ‪‬ﻦ ﺧ‪‬ﺎﹶﻟ ‪‬‬ ‫ﺖ ِﻇ ﱢﻞ ‪‬ﺭﻣ‪‬ﺤﻰ‪ ،‬ﻭﺟ‪ِ ‬ﻌ ﹶﻞ ﺍﻟﺬﱢﱠﻟ ﹸﺔ ﻭﺍﻟ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻭﺟ‪ِ ‬ﻌ ﹶﻞ ِﺭﺯ‪‬ﻗﻰ ‪‬ﺗ ‪‬‬ ‫ﻒ ﹶﺃ ‪‬ﻣﺮِﻯ‪ ،(١)#‬ﻭﻫﻮ‬ ‫ﻕ ﺍﳌﺄﺧﻮ ﹸﺫ ﺑﻌﺰﺓ ﻭﺷﺮﻑ ﻭﻗﻬﺮ ﻷﻋﺪﺍﺀ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺟﻌﻞ ﺃﺣﺐ ﺷﻰﺀ ﺇﱃ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﻘﺎﻭﻣﻪ‬ ‫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 ‫ﺿﺮ‪‬ﺍ ِ‬ ‫ﱮ ج ‪‬ﻰ ﻋﻦ ‪‬ﺑ‪‬ﻴ ِ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 ‫ﻀﺮ‪‬ﺍﺏِ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ‬ ‫ﻋﻘﺪ ﻣﻌﺎﻭﺿﺔ ﻭﻫﻰ ﺑﻴﻊ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﺍﻟﻌﺎﺩﺓ ﺃ‪‬ﻢ ﻳﺴﺘﺄ ِﺟﺮ‪‬ﻭﻥ 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 ﻭﺃﺻﺤﺎ‪‬ﻢ‪.‬‬ ‫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 ﻳ‪‬ﻐﺘﻔﺮ‬ ‫ﰱﺍﳌﺘﺒﻮﻋﺎﺕ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﹶﻓﺤ‪‬ﻜ ‪‬ﻰ ﻋﻨﻪ ﺟﻮﺍﺯ‪‬ﻩ‪ ،‬ﻭﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﺣﺐ‬ ‫ﺤﻞِ‪ ،‬ﻭﻳ‪‬ﺤﻤﻞ‬ ‫‪$‬ﺍﳉﻮﺍﻫﺮ‪ #‬ﰲ ﺑﺎﺏ ﻓﺴﺎﺩ ﺍﻟﻌﻘﺪ ﻣﻦ ﺟﻬﺔ ‪‬ﻰ ﺍﻟﺸﺎﺭﻉ‪ :‬ﻭﻣﻨﻬﺎ ﺑﻴ ‪‬ﻊ ‪‬ﻋﺴ‪‬ﺐ 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 ِﺟﺮ‪‬ﻩ ﻋﻠﻰ ﺃﻥ ﻳﱰﻭ ﻋﻠﻴﻪ ﺩﻓﻌﺎ ٍ‬ ‫ﻣﻌﻠﻮﻡ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻘﺪﻭ ‪‬ﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ ﲢﺮﳝ‪‬ﻪ ﻣﻄﻠﻘﹰﺎ ﻭﻓﺴﺎ ‪‬ﺩ ﺍﻟﻌﻘﺪ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﳛﺮ‪‬ﻡ 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 ﺍﻟﻜﺴ‪‬ﺎﺡ‪ ،‬ﻭﺍﻟﻨﱮ ج ‪‬ﻰ ﻋﻤﺎ ﻳﻌﺘﺎﺩﻭﻧﻪ ﻣﻦ‬ ‫ﺴِﺒﻪِ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ ﲪﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﻏﲑ ﺍﻟﻮﺍﻗﻊ‬ ‫ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﻔﺤﻞ ﻟﻠﻀ‪‬ﺮﺍﺏ‪ ،‬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 ‫ﻏﺮﺿ‪‬ﻪ 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 ﺇﻓﺮﺍﺩ‪‬ﻩ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻓﺈﻧﻪ ﳎﻬﻮ ﹸﻝ ﺍﻟﻘﺪﺭ‬ ‫ﺱ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺍﻟﻌﲔ ﻭﻫﺬﺍ ﲞﻼﻑ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ‪ ،‬ﻓﺈ‪‬ﺎ ﺍﺣﺘﻤﻠﺖ ﲟﺼﻠﺤﺔ ﺍﻵﺩﻣﻰ‪ ،‬ﻓﻼ ﻳ‪‬ﻘﺎ ‪‬‬ ‫ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺇﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺫﻟﻚ ﻣِﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻛﻤﺎ ﳍﺎ ﻓﺈﻥ‬ ‫ﻼ ﻟﻌﻘﻮﺩ ﺍﳌﻌﺎﻭﺿﺎﺕ ﳑﺎ ﻫﻮ ﻣﺴﺘﻘﺒﺢ ﻭﻣﺴﺘﻬﺠ‪‬ﻦ‬ ‫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 ﻳ‪‬ﻌﺎﻭﺽ 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 ﱢﻘﻬ‪‬ﺎ ﺇﻃﹾﺮﺍ ‪‬‬ ‫ﻕ ﻳﻀﺮ ﺑﺎﻟﻨﺎﺱ‬ ‫ﺤِﻠﻬ‪‬ﺎ ﻭﺇﻋ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﺩﹾﻟ ِﻮﻫ‪‬ﺎ‪ (١)#‬ﻓﻬﺬﻩ ﺣﻘﻮ ‪‬‬ ‫ﻣﻨﻌ‪‬ﻬﺎ 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 ﺃﺻﺤﺎﺑ‪‬ﻨﺎ ﲝﺪﻳﺚ‬ ‫ﺃﻋﻄﻰ ﺻﺎﺣ ‪‬‬ ‫ﱮ ج ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺇﻛﺮﺍﻣﺎﹰ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﺭ‪‬ﻭﻯ ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻢ )‪ (٩٨٨‬ﰲ ﺍﻟﺰﻛﺎﺓ‪.‬‬


‫‪٣٧‬‬ ‫ﺻﺎﺣﺐ ‪$‬ﺍﳌﻐﲎ‪ #‬ﻭﻻ ﺃﻋﺮﻑ ﺣﺎ ﹶﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻻ ﻣﻦ ﺧﺮ‪‬ﺟﻪ‪ ،‬ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﰲ‬ ‫ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻻ ﻳﻜﻮ ﹸﻥ ﻣﺜ ﹶﻞ ﺍﳊﺠ‪‬ﺎ ِﻡ ﻳ‪‬ﻌﻄﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻴﹰﺎ‬ ‫ﱮ ج ﺃﻋﻄﻰ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺷﻴﺌﹰﺎ ﻛﻤﺎ ﺑﻠﻐﻨﺎ ﰲ ﺍﳊﺠﺎﻡ‪.‬‬ ‫ﻋﻨﻪ؟ ﻓﻘﺎﻝ‪ :‬ﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﲪﻞ ﻛﻼﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﺃﻭ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻓﺤﻤﻠﻪ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﻨﻈﺮ‪ ،‬ﻟﻜﻦ ﺗﺮﻙ ﻣﻘﺘﻀﺎﻩ ﰲ ﺍﳊﺠﺎﻡ‪ ،‬ﻓﺒﻘﻰ‬ ‫ﻓﻴﻤﺎ ﻋﺪﺍﻩ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﰲ ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻛﻼﻡ ﺃﲪﺪ ﻳ‪‬ﺤﻤﻞ 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 ‪‬ﺑ‪‬ﻴ ِﻊ ﹶﻓ ‪‬‬ ‫ﻀ ِﻞ ﺍﳌﹶﺎﺀ)‪.(١‬‬ ‫ﺽ‬ ‫ﺤﻞِ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻊ ﺍﳌﹶﺎ ِﺀ ﻭﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺏ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺿﺮ‪‬ﺍ ِ‬ ‫ﻭﻓﻴﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻋﻦ ‪‬ﺑ‪‬ﻴﻊ ِ‬ ‫ِﻟﺘ‪ ‬‬ ‫ﺤﺮ‪‬ﺙ‪ ،‬ﻓﻌﻦ ﺫﻟﻚ ‪‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج)‪.(٢‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻗﺎﻝ‪ $ :‬ﹶﻻ ﻳ‪ ‬ﻤ‪‬ﻨﻊ‪‬‬ ‫ﻸ‪ ،#‬ﻭﻗﺎﻝ‬ ‫ﻀ ﹶﻞ ﺍﳌﹶﺎ ِﺀ ِﻟ‪‬ﺘ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮﺍ ﺑﻪ ﺍﻟ ﹶﻜ َ‬ ‫ﻀﻞﹸ ﺍﳌﹶﺎ ِﺀ ِﻟﻴ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﺑ ِﻪ ﺍﻟ ﹶﻜﻸُ‪ #‬ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ ‪ $‬ﹶﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮﺍ ﹶﻓ ‪‬‬ ‫ﹶﻓ ‪‬‬ ‫)‪(٣‬‬ ‫ﻀ ﹶﻞ ﺍﻟ ﹶﻜ ِ‬ ‫ﻀ ﹶﻞ ﺍﳌﹶﺎ ِﺀ ِﻟ‪‬ﺘ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮﺍ ِﺑ ِﻪ ﹶﻓ ‪‬‬ ‫ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ‪ $ :‬ﹶﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮﺍ ﹶﻓ ‪‬‬ ‫ﻺ‪. #‬‬ ‫ﻭﰱ ‪$‬ﺍﳌﺴﻨﺪ‪ #‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ‬ ‫ﺍﻟﻨﱮ ج ﻗﺎﻝ‪ $ :‬ﻣ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﹶﻓﻀ‪‬ﻞ ﻣ‪‬ﺎِﺋ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻓﻀ‪‬ﻞ ﹶﻛﹶﻠِﺌﻪِ‪ ،‬ﻣ‪‬ﻨ ‪‬ﻌﻪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﻀﹶﻠﻪ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪.(٤)#‬‬ ‫ﻭﰱ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫‪$‬ﺛﹶﻼ ﹲ‬ ‫ﺙ ﹶﻻ ﻳ‪ ‬ﻤ‪‬ﻨ ‪‬ﻌ ‪‬ﻦ‪ :‬ﺍﳌﹶﺎ ُﺀ ﻭﺍﻟ ﹶﻜﻸُ ﻭﺍﻟﻨ‪‬ﺎ ‪‬ﺭ‪.(٥)#‬‬ ‫ﻭﰱ ‪$‬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 ﻭﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﻭﺍﻟ ﹶﻜﻸُ‪ ،‬ﻭﹶﺛ ‪‬ﻤﻨ‪‬ﻪ‪ ‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪.(١)#‬‬ ‫ﻼ ٍ‬ ‫‪$‬ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺷ‪‬ﺮﻛﹶﺎ ُﺀ ﰲ ﹶﺛ ﹶ‬ ‫ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺏ ﹶﺃﻟِﻴ ‪‬ﻢ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ‬ ‫ﻼﹶﺛ ﹲﺔ ﹶﻻ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﺇﹶﻟﻴ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻭ ﹶﻻﻳ‪ ‬ﺰﻛﱢﻴ ِﻬﻢ‪ ،‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ج ‪$‬ﹶﺛ ﹶ‬ ‫ﺴﺒِﻴﻞِ‪ ،‬ﻭ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺑ‪‬ﺎﻳ‪‬ﻊ ﺇﻣﺎﻣ‪‬ﻪ ﻻ ﻳ‪‬ﺒ‪‬ﺎﻳﻌ‪‬ﻪ‪ ‬ﺇﻻ ﻟِﻠ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫ﻀﻞﹸ ﻣ‪‬ﺎ ٍﺀ ﺑِﺎﻟ ﱠﻄﺮِﻳ ِﻖ ﹶﻓ ‪‬ﻤ‪‬ﻨ ‪‬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 ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﺳ‪‬ﺨ ﹶ‬ ‫ﻓﺈ ﹾﻥ ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﺭ ِ‬ ‫ﺖ ِﺑﻬ‪‬ﺎ ﹶﻛﺬﹶﺍ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻭﺍﻟﻠﱠ ِﻪ ﺍﻟﺬِﻯ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ﹶﻏ‪‬ﻴﺮ‪‬ﻩ‪ ‬ﹸﺃ ‪‬ﻋﻄِﻴ ‪‬‬ ‫ﺼ ‪‬ﺪﹶﻗﻪ‪ ‬ﺭ ‪‬ﺟﻞﹲ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﻗ ‪‬ﺮﹶﺃ ﻫ ِﺬ ِﻩ ﺍﻵﻳ ﹶﺔ)‪﴿ :(٢‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺸ‪‬ﺘﺮ‪‬ﻭﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧ ِﻬ ‪‬ﻢ ﹶﺛﻤ‪‬ﻨﹰﺎ ﹶﻗﻠِﻴ ﹰ‬ ‫‪‬ﻳ ‪‬‬ ‫ﻼ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٧٧ :‬ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ‬ ‫ﱮ ج‪ ،‬ﹶﻓﺠ‪‬ﻌ ﹶﻞ ﻳﺪﻧﻮ ﻣﻨﻪ ﻭﻳﻠﺘﺰﻣ‪‬ﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎﻧﱮ ﺍﻟﻠﱠﻪ ﻣﺎ‬ ‫‪‬ﺑ ‪‬ﻬ‪‬ﻴﺴ‪‬ﺔ ﻗﺎﻟﺖ‪ :‬ﺍﺳﺘﺄﺫﻥ ﺃﰉ ﺍﻟﻨ ‪‬‬ ‫ﺤﻞﱡ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻪ‪‬؟‬ ‫ﱮ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺍﻟﺸﻰ ُﺀ ﺍﻟﺬﻯ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺤﻞﱡ ﻣﻨﻌ‪‬ﻪ؟ ﻗﺎﻝ‪ :‬ﺍﳌﺎﺀ ﻗﹶﺎ ﹶﻝ‪$ :‬ﻳﺎ ﻧ ‪‬‬ ‫ﺍﻟﺸﻰ ُﺀ ﺍﻟﺬﻯ ﻻ ‪‬ﻳ ِ‬ ‫ﳋ‪‬ﻴ ‪‬ﺮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍ ِﳌ ﹾﻠﺢ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎﻧِﺒ ‪‬ﻰ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺍﻟﺸ‪‬ﻰ ُﺀ ﺍﻟﱠﺬﻯ ﹶﻻ ِﳛﻞﱡ ‪‬ﻣ‪‬ﻨ ‪‬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 ،‬ﻭ‪‬ﺗ‪‬ﻨﹶﺄ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﻋﻤ ‪‬ﺮ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‬ ‫ﺃﺣ ‪‬ﺪ ﺃﺧ ‪‬‬ ‫ﺍﺑ ‪‬ﻦ ﺍﻟﺴﺒﻴﻞ ﺃﺣ ‪‬ﻖ ﻣِﻦ ﺍﻟﺘ‪‬ﺎﱏﺀ 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 ﺑﻴﻌ‪‬ﻬﺎ ﻛﺎﳊﻄﺐ ﻭﺍﻟﻜﻸ ﻭﺍﳌﻠﺢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ‬ ‫ﺐ ﻋﻠﻰ ﹶﻇ ‪‬ﻬ ِﺮ ِﻩ ﻓﻴﺒﻴﻌﻬﺎ ﻓﹶﻴ ﹸﻜﻒ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ‬ ‫ج‪$ :‬ﻷ ﹶﻥ ﻳ‪‬ﺄﺧ‪ ‬ﹶﺬ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ‪‬ﻢ ‪‬ﺣ‪‬ﺒﹶﻠﻪ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻰ‪ ،‬ﲝ‪ ‬ﺰ ‪‬ﻣ ِﺔ ‪‬ﺣ ﹶﻄ ٍ‬ ‫)‪(٥‬‬ ‫ﺴﹶﺄ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺱ ﹶﺃ ‪‬ﻋ ﹶﻄ ‪‬ﻮ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻮ ‪‬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 ﺷ‪‬ﺎ ِﺭﹶﻓﹰﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﻭﰱ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺃﺻﺒ ‪‬‬ ‫ﺏ ﺭﺟﻞ‬ ‫ﰲ ﻣﻐﻨﻢ ‪‬ﻳﻮ‪‬ﻡ ﺑﺪﺭ‪ ،‬ﻭﺃﻋﻄﺎﱏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺷ‪‬ﺎﺭِﻓﹰﺎ ﺁﺧﺮ‪ ،‬ﻓﺄﳔﺘ‪‬ﻬﻤﺎ ﻳﻮﻣﹰﺎ ﻋِﻨﺪ ﺑﺎ ِ‬ ‫ﺚ ﻓﻬﺬﺍ ﰲ ﺍﻟﻜﻸ‬ ‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺃﻧﺎ ﺃﹸﺭﻳ ‪‬ﺪ ﺃ ﹾﻥ ﹶﺃ ‪‬ﺣ ِﻤ ﹶﻞ ﻋ‪‬ﻠﻴﻬﻤﺎ 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 ﺍﻷ‪‬ﺎﺭ ﺍﻟﻜِﺒﺎﺭ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ‬ ‫ﻫﺬﺍ ﻻ ﻳ‪‬ﻤﻜﻦ ﻣﻨﻌ‪‬ﻬﺎ‪ ،‬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 ﺑﻴﻌ‪‬ﻪ‬ ‫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 ﻣﻨﻌ‪‬ﻪ‪ ،‬ﻭﻣﺎﻧﻌ‪‬ﻪ ﻋﺎ ٍ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻠﻮ ﺍﲣﺬ ﰲ ﺃﺭﺿﻪ ﺍﳌﻤﻠﻮﻛﺔ ﻟﻪ ﺣﻔﺮ ﹰﺓ ﳚﻤﻊ ﻓﻴﻬﺎ ﺍﳌﺎﺀ‪ ،‬ﺃﻭ ﺣﻔﺮ ﺑﺌﺮﺍﹰ‪ ،‬ﻓﻬﻞ‬ ‫ﳝِﻠﻜﹸﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﳛﻞ ﻟﻪ ﺑﻴﻌ‪‬ﻪ؟ 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 ﺗﻮﻋ‪‬ﺪ ‪‬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 ﹶﻓﻀ‪‬ﻞ ﻣﻨﻪ ﻋﻦ ﺣﺎﺟﺘﻪ ﻭﺣﺎﺟ ِﺔ ‪‬ﺎﺋﻤﻪ ﻭﺯﺭﻋﻪ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺁﺩﻣﻰ ﻣﺜﻠﹸﻪ ﺃﻭ‬ ‫ﺏ ﻭﻳﺴﻘﻰ ﻣﺎ ﺷﻴﺘﻪ‪،‬‬ ‫‪‬ﺎﺋﻤﻪ‪ ،‬ﻭ‪‬ﺑ ﹶﺬﻟﹶﻪ ﺑﻐﲑ ﻋﻮﺽ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺘﻘﺪ‪‬ﻡ ﺇﱃ ﺍﳌﺎﺀ ﻭﻳﺸﺮ ‪‬‬ ‫ﺽ ﻭﻫﻞ ﻳﻠﺰﻣ‪‬ﻪ‬ ‫ﻭﻟﻴﺲ ﻟﺼﺎﺣﺐ ﺍﳌﺎﺀ ﻣﻨﻌ‪‬ﻪ ﻣِﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺸﺎﺭﺏ ﻭﺳﺎﻗﻰ ﺍﻟﺒﻬﺎﺋﻢ ِﻋ ‪‬ﻮ ‪‬‬ ‫ﺃﻥ ﻳﺒﺬﹸ ﹶﻝ ﻟﻪ ﺍﻟﺪﻟ ‪‬ﻮ ﻭﺍﻟﺒ‪‬ﻜﺮﺓ ﻭﺍﳊﺒ ﹶﻞ ﳎﺎﻧﺎﹰ‪ ،‬ﺃﻭ ﻟﻪ ﺃﻥ ﻳﺄﺧ‪ ‬ﹶﺬ ﺃﺟﺮﺗﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﻭﳘﺎ ﻭﺟﻬﺎﻥ‬ ‫ﻼ ﻭﺟﻮﺑ‪‬ﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻷﺻﺤﺎﺏ ﺃﲪﺪ ﰲ ﻭﺟﻮﺏ ﺇﻋﺎﺭﺓ ﺍﳌﺘﺎﻉ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﺃﻇﻬﺮﻫ‪‬ﻤﺎ 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 ﻳﻠﺰﻣ‪‬ﻪ ﺑﺬﹾﻝ ﻓﻀﻞ ﻣﺎﺋﻪ‬ ‫ﻉ ﻏﲑﻩ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ ،‬ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‪.‬‬ ‫ﻟﺰﺭ ِ‬ ‫ﺃﺣﺪﳘﺎ ﻻ ﻳﻠﺰﻣ‪‬ﻪ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻷﻥ ﺍﻟﺰﺭﻉ ﻻ ﺣ‪‬ﺮﻣﺔ ﻟﻪ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﳍﺬﺍ ﻻ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٣٨ ،١٣٥/٦‬‬


‫‪٤٠‬‬ ‫ﺐ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺳﻘﻴﻪ ﲞﻼﻑ ﺍﳌﺎﺷﻴ ﹶﺔ‪.‬‬ ‫ﳚ ‪‬‬ ‫ﺚ ﺍﳌﺘﻘﺪﻣﺔ ﻭﻋﻤﻮﻣِﻬﺎ ﻭﲟﺎ ﺭ‪‬ﻭﻯ‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﻳﻠﺰﻣﻪ ﺑﺬﻟﹸﻪ‪ ،‬ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻷﺣﺎﺩﻳ ِ‬ ‫ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃ ﱠﻥ ﹶﻗ‪‬ﻴ ‪‬ﻢ ﺃﺭﺿﻪ ﺑﺎﻟﻮﻫﻂ ﻛﺘﺐ ﺇﻟﻴﻪ ﻳ‪‬ﺨﱪﻩ ﺃﻧﻪ ﺳﻘﻰ ﺃﺭﺿﻪ‪ ،‬ﻭﹶﻓﻀ‪‬ﻞ‬ ‫ﻟﻪ ﻣِﻦ ﺍﳌﺎﺀ ﻓﻀ ﹲﻞ ﻳ‪‬ﻄﻠﺐ ﺑﺜﻼﺛﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪:‬‬ ‫ﻀ ِﻞ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻨﻬ‪‬ﻰ ﻋﻦ ‪‬ﺑ‪‬ﻴ ِﻊ ﹶﻓ ‪‬‬ ‫ﺃﻗﻢ ِﻗ ﹾﻠ ‪‬ﺪﻙ‪ ،‬ﰒ ﺍﺳﻖ ﺍﻷﺩﱏ‪ ،‬ﻓﺎﻷﺩﱏ‪ ،‬ﻓﺈﱏ ﲰﻌ ‪‬‬ ‫ﺍﳌﹶﺎ ِﺀ)‪.(١‬‬ ‫ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﰱ ﻣﻨﻌﻪ ﻣﻦ ﺳﻘﻰ ﺍﻟﺰﺭﻉ ﺇﻫﻼﻛﹸﻪ ﻭﺇﻓﺴﺎﺩ‪‬ﻩ‪ ،‬ﻓﺤﺮﻡ ﻛﺎﳌﺎﺷﻴﺔ‪ .‬ﻭﻗﻮﻟﹸﻜﻢ‪ :‬ﻻ‬ ‫ﺣﺮﻣﺔ ﻟﻪ‪ ،‬ﻓﻠﺼﺎﺣﺒﻪ ﺣ‪‬ﺮﻣﺔ‪ ،‬ﻓﻼ ﳚﻮ ‪‬ﺯ ﺍﻟﺘﺴﺒ‪‬ﺐ ﺇﱃ ﺇﻫﻼﻙ ﻣﺎﻟﻪ‪ ،‬ﻭﻣﻦ ﺳﻠﱠﻢ ﻟﻜﻢ ﺃﻧﻪ ﻻ‬ ‫ﺣ‪‬ﺮﻣﺔ 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 ﻣ‪‬ﻠﻜﻪ‪ ،‬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 ﻭﺍﻟﻨ‪‬ﻔﻂ ﻭﺍﳌﹸﻮﻣﻴﺎ‪ ،‬ﻭﺍﳌِﻠﺢ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺖ ﰲ ﺃﺭﺿﻪ ﹸﻛﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺨﺮﺝ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺘﲔ ﰲ ﺍﳌﺎﺀ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻸ ﺍﻟﻨﺎﺑ ‪‬‬ ‫ﺍﳌﺎﺀ ﻻ ﻳ‪‬ﻤﻠﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻻ ﻳ‪‬ﻌﺠﺒﲎ ﺑﻴ ‪‬ﻊ ﺍﳌﺎﺀ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ‪:‬‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﺴﺄﻝ ﻋﻦ ﻗﻮﻡ ﺑﻴﻨﻬﻢ ‪‬ﺮ ﺗﺸﺮﺏ ﻣﻨﻪ ﺃﺭﺿ‪‬ﻬﻢ ﳍﺬﺍ ﻳﻮﻡ‪ ،‬ﻭﳍﺬﺍ ﻳﻮﻣﺎﻥ‬ ‫ﲰﻌ ‪‬‬ ‫ﻳ‪‬ﺘ ِ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 ﻳﺒﻴﻌ‪‬ﻪ‪ ،‬ﺇﳕﺎ ﻳﻜﺮﻳﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻤﺎ ﺍﺣﺘﺎﻟﹸﻮﺍ ‪‬ﺬﺍ‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﺴﻨ‪‬ﻮﻩ‪ ،‬ﻓﺄﻯ ﺷﻰﺀ ﻫﺬﺍ ﺇﻻ ﺍﻟﺒﻴﻊ‪ ..‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ِﻟﻴ‪‬ﺤ ‪‬‬ ‫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 ﺍﺑﺘ‪‬ﻠ ‪‬ﻰ ‪‬ﺎ ﺍﻟﻨﺎ ‪‬‬ ‫ﺽ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻳﻜﻮ ﹸﻥ ﻟﻪ ﺣﻖ‪ ‬ﻣِﻦ ﺍﻟﺸ‪‬ﺮﺏ ﻣِﻦ ‪‬ﺮ‪ ،‬ﻓﻴﻔﺼﻞ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻳﺒﻨﻴﻪ ﺩﻭﺭﺍﹰ‪،‬‬ ‫ﺍﻷﺭ ‪‬‬ ‫ﱮ ج ‪‬ﻰ ﻋﻦ ﺑﻴﻊ‬ ‫ﺏ ﺑﺄﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﺣﻮﺍﻧﻴﺖ‪ ،‬ﻭﻳ‪‬ﺆﺟﺮ 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 ﺑﺎﻗ‪‬ﻴﻪ‪ ‬ﺑﻌ ‪‬ﺪ ﻧﺰﻋﻪ ﻋﻨﻪ‪.‬‬ ‫ﺣﺎﺟﺘﻪ‪ ،‬ﱂ ‪‬ﻳ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ‪‬ﻣ ‪‬ﻦ ﺳﺒﻖ ﺇﱃ ﺍﳉﻠﻮﺱ ﰲ ‪‬ﺭ ‪‬ﺣ‪‬ﺒ ٍ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 ‪‬ﺮﻋ‪‬ﻴ ِﻪ ﻣﺎ ﺩﺍﻣﺖ ﺩﻭﺍﺑ‪‬ﻪ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﺐ‬ ‫ﺍﳋﺮﻭﺝ ﻣِﻨﻬﺎ‪ ،‬ﻭﺑﻴ ‪‬ﻊ ﻣﺎ ﹶﻓﻀ‪‬ﻞ ﻋﻨﻪ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ ﻭﻫﻜﺬﺍ ﻫﺬﺍ ﺍﳌﺎ ُﺀ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺇﺫﺍ ﻓﺎﺭﻕ‬ ‫ﺃﺭﺿ‪‬ﻪ‪ ،‬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 ﺟﻮ‪‬ﺯ ﺑﻴﻌﻪ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ ﺣﻘﹰﺎ ﻣِﻦ ﺣﻘﻮﻕ‬ ‫ﻚ ﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻴﻪ ﻭﺣﺪ‪‬ﻩ 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 ﻣﻨﻌ‪‬ﻪ 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 ﻣﻨﻌ‪‬ﻪ ﻣِﻦ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺑﻞ‬ ‫ﺤﻞﱡ ﻟﻪ ﻣﻨﻌ‪‬ﻪ‬ ‫ﺐ ﻋﻠﻴﻪ ﲤﻜﻴﻨ‪‬ﻪ‪ ،‬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 ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ‬ ‫ﺲ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﻟﺪﺧﻮ ﹸﻝ ﺑﺈﺫ ٍﻥ ﻭﻏﲑِﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴﻜﹸﻮ‪‬ﻧ ٍﺔ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬ ‫‪‬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 ﺑﻴﻮ‪‬ﻢ ﺣﱴ ﻳﺴﺘﺄِﻧﺴ‪‬ﻮﺍ ﻭﻳ‪‬ﺴﻠﱢﻤﻮﺍ‬ ‫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 ‫ﺸﺘ‪‬ﺮﻯ ِﺑﹾﺌ ‪‬ﺮ ﺭ‪‬ﻭ ‪‬ﻣ ﹶﺔ ‪‬ﻳﻮ‪‬ﺳ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﳌﹸﺴﻠِﻤ ‪‬‬ ‫‪ $‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﲔ ﻭﻛﺎﻥ‬ ‫ﱮ ج ﻭ‪‬ﺳ‪‬ﺒﻠﹶﻬﺎ ﻟِﻠﻤ‪‬ﺴﻠ ِ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 ﹶﺬﻫ‪‬ﺎ ﻳﻮﻣﹰﺎ ﻭﺁﺧ ﹶﺬﻫ‪‬ﺎ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﺇﻣﺎ ﺃ ﹾﻥ ‪‬ﺗ‪‬ﻨ ِ‬ ‫ﺱ ﻳﺴﺘﻘﻮﻥ ﻣﻨﻬﺎ ﰲ ﻳﻮﻡ‬ ‫ﺐ ﻋﻠﻴﻬﺎ ﺩﻟﻮﺍﹰ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﻳﻮﻣﹰﺎ ﻭﻳﻮﻣﺎﹰ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻨﺎ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻋﻠﻴﻬﺎ ﺩﻟﻮﺍﹰ‪ ،‬ﻭﹶﺃ‪‬ﻧ ِ‬ ‫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 ﻳ‪‬ﺴﻘﻰ 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 ﺣﺎﺟ‪‬ﺘﻪ‪،‬‬ ‫ﺲ‬ ‫ﺠﺮ‪‬ﻩ ﺣﱴ ﺍﺷﺘﺮﻯ ﻋﺜﻤﺎ ﹸﻥ ﺍﻟﺒﺌ ‪‬ﺮ ﻭﺳ‪‬ﺒﻠﹶﻬﺎ‪ ،‬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 ﺑ‪‬ﺪ‪ ،‬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 ،‬ﻳ‪‬ﺠﻴﺐ 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 ،‬ﻭﺃﻗﺮ‪‬ﻫﻢ ﻋﻠﻰ ﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ‪ ،‬ﻭﱂ ﻳﺘﻌﺮ‪‬ﺽ 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 ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺣ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﺍﳌﻴﺎ ‪‬ﻩ ﺍﳉﺎﺭﻳﺔﹸ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻧﺎﺑﻌﹰﺎ ﻣﻦ ﻏﲑ ﻣﻠﻚ ﻛﺎﻷ‪‬ﺎﺭ 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 ‪$‬ﺍﳌﻐﲎ‪ :#‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ٌﺀ ﻳﺴ ‪‬ﲑ ﰲ ﺍﻟﱪﻛﺔ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﻷﻭﱃ ﺃﻧﻪ‬ ‫ﳝﻠﻜﻪ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﰲ ﻣﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ‪.‬‬ ‫ﰒ ﻗﺎﻝ‪ :‬ﻓﺄﻣﺎ ﺍﳌﺼﺎﻧ ‪‬ﻊ ﺍﳌﺘﺨﺬﺓ ﳌﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ ﲡﺘﻤ ‪‬ﻊ ﻓﻴﻬﺎ ﻭﳓﻮﻫﺎ ﻣِﻦ ﺍﻟﱪﻙ ﻭﻏﲑﻫﺎ‬ ‫ﻓﺎﻷﻭﱃ ﺃﻥ ﻳ‪‬ﻤﻠﻚ ﻣﺎﺅﻫﺎ‪ ،‬ﻭﻳﺼﺢ ﺑﻴﻌﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎﹰ‪ ،‬ﻷﻧﻪ ﻣﺒﺎﺡ ﺣﺼﻠﻪ ﰲ ﺷﻰ ٍﺀ ‪‬ﻣ ‪‬ﻌﺪ‪‬‬ ‫ﻟﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﺧ ﹸﺬ ﺷﻰﺀ ﻣﻨﻪ ﺇﻻ ﺑﺈﺫﻥ ﻣﺎﻟﻜﻪ‪.‬‬ ‫ﻭﰱ ﻫﺬﺍ ﻧﻈﺮ‪ ،‬ﻣﺬﻫﺒﹰﺎ ﻭﺩﻟﻴﻼﹰ‪ ،‬ﺃﻣﺎ ﺍﳌﺬﻫﺐ‪ ،‬ﻓﺈﻥ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ‪‬ﻰ ﻋﻦ ﺑﻴﻊ ﻓﻀﻞ‬ ‫ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻌﻴﻮﻥ ﰲ ﻗﺮﺍﺭﻩ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺎ َﺀ ﺍﻟﺒﺌﺮ ﻻ ﻳ‪‬ﻔﺎﺭﻗﻬﺎ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﺒِﺮﻛﺔ ﺍﻟﱴ ﺍﲣﺬﺕ‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣِﻦ ﻧﺼﻮﺹ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣِﻦ‬ ‫ﻣﻘﺮﹰﺍ ﻛﺎﻟﺒﺌﺮ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﻓﺮ ‪‬‬ ‫ﺑﻴﻊ ﻫﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻓﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﻨ‪‬ﺼﻮﺹ ﺍﻟﱴ ﺳﻘﻨﺎﻫﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ‬ ‫ﺴﺒِﻴ ِﻞ‪ #‬ﻭﱂ ﻳ‪‬ﻔﺮﻕ ﺑﲔ ﺃﻥ‬ ‫ﻀ ٍﻞ ﻣ‪‬ﺎ ٍﺀ ‪‬ﻳ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻪ‪ ‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﻭﻋﻴﺪ ﺍﻟﺜﻼﺛﺔ‪$ ،‬ﻭﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬‬ ‫ﺱ ﺷ‪‬ﺮﻛﹶﺎ ُﺀ‬ ‫ﻳﻜﻮ ﹶﻥ ﺫﻟﻚ ﺍﻟﻔﻀ ﹸﻞ ﰲ ﺃﺭﺿﻪ ﺍﳌﺨﺘﺼﺔ ﺑﻪ‪ ،‬ﺃﻭ ﰲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪$ :‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫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 ﺣ‪‬ﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﻨﻊ ﺍﻟﺮﺟ ِﻞ ﻣِﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ‬ ‫ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻳﺄﺗﻴﲎ‬ ‫ﺴ‪‬ﻨ ِﻦ‪ #‬ﻭ‪$‬ﺍﳌﺴﻨﺪ‪ #‬ﻣﻦ ﺣﺪﻳﺚ ﺣ‪‬ﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬ ‫ﰲ ‪$‬ﺍﻟ ‪‬‬ ‫ﺍﻟﺮﺟ ﹸﻞ ﻳﺴﺄﻟﲎ ﻣﻦ ﺍﻟﺒﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻯ‪ ،‬ﻓﺄﺑﻴﻌﻪ ﻣﻨﻪ‪ ،‬ﰒ ﺃﺑﺘﺎﻋ‪‬ﻪ ﻣِﻦ ﺍﻟﺴﻮﻕ‪ ،‬ﻓﻘﺎﻝ ‪ $‬ﹶﻻ ﺗ‪‬ﺒ ‪‬ﻊ‬ ‫ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ‪ (١)#‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬ ‫ﻒ‬ ‫ﺤﻞﱡ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﻭﰱ ‪$‬ﺍﻟﺴﻨﻦ‪ #‬ﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻟﻔﻈﻪ‪ $ :‬ﹶﻻ ‪‬ﻳ ِ‬ ‫)‪(٢‬‬ ‫ﻀ ‪‬ﻤﻦ‪ ،‬ﻭ ﹶﻻ ‪‬ﺑ‪‬ﻴﻊ‪ ‬ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻭ‪‬ﺑ‪‬ﻴﻊ‪ ،‬ﻭ ﹶﻻ ‪‬ﺷ ‪‬ﺮﻃﹶﺎ ِﻥ ﰲ ‪‬ﺑﻴ‪‬ﻊ‪ ،‬ﻭ ﹶﻻ ﺭ‪‬ﺑ ‪‬ﺢ ﻣ‪‬ﺎ ﻟﹶﻢ ‪‬ﻳ ‪‬‬ ‫ﺲ ِﻋ‪‬ﻨ ‪‬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 ِﻘﻤ‪‬ﺎﺭ‪،‬‬ ‫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 ﻳ‪‬ﻌﺮﻑ ﰲ‬ ‫ﺍﳌﻌﺪﻭﻡ‪ ،‬ﻭﺭﻭﻯ ﰲ ﺫﻟﻚ ﺣﺪﻳﺜﹰﺎ ﺃﻧﻪ ج ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻊ ﺍ ﹶﳌ ‪‬ﻌﺪ‪‬ﻭﻡِ‪ ،‬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 ‫ﳊﺒ‪‬ﻠ ِﺔ ﻭﻫﻮ ﻣﻌﺪﻭﻡ ﻳﺘﻀﻤﻦ ﻏﺮﺭﹰﺍ ﻭﺗﺮﺩﺩﹰﺍ ﰲ ﺣﺼﻮﻟﻪ‪.‬‬ ‫‪‬ﺣ‪‬ﺒ ِﻞ ﺍ ﹶ‬ ‫ﻭﺍﳌﻌﺪﻭﻡ ﺛﻼﺛ ﹸﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻣﻌﺪﻭﻡ ﻣﻮﺻﻮﻑ ﰲ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﻬﺬﺍ ﳚﻮﺯ ﺑﻴﻌ‪‬ﻪ 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 ،‬ﻓﺎﳌ‪‬ﺘﻔﹶﻖ 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 ﺗ‪‬ﺨﻠﻖ ﺑﻌﺪ‪.‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻛﺒﻴﻊ ﺍﳌﻘﺎﺛﻰﺀ ﻭﺍﳌﺒﺎﻃﺦ ﺇﺫﺍ ﻃﺎﺑﺖ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪:‬‬ ‫ﺃﻧﻪ ﳚﻮ ‪‬ﺯ ﺑﻴﻌ‪‬ﻬﺎ 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 ﻳ‪‬ﺒﺎﻉ ﺇﻻ ﻟﹸ ﹾﻘ ﹶﻄ ﹰﺔ ﻻ ﻳﻨﻀِﺒﻂﹸ ﻗﻮﻟﹸﻬﻢ ﺷﺮﻋﹰﺎ ﻭﻻ ﻋ‪‬ﺮﻓﹰﺎ ﻭﻳﺘﻌ ﱠﺬ ‪‬ﺭ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ‬ ‫ﻏﺎﻟﺒﺎﹰ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻓﻔﻰ ﻏﺎﻳﺔ ﺍﻟﻌﺴﺮ‪ ،‬ﻭﻳﺆﺩﻯ ﺇﱃ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻓﺈﻥ‬


‫‪٤٦‬‬ ‫ﺍﳌﺸﺘﺮﻯ ﻳ‪‬ﺮﻳﺪ ﺃﺧ ﹶﺬ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜِﺒﺎﺭ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﺎﺭﻩ ﺃﻃﻴﺐ ﻣﻦ ﻛﺒﺎﺭﻩ ﻭﺍﻟﺒﺎﺋﻊ‬ ‫ﻻ ﻳ‪‬ﺆﺛﺮ 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 ﻣ‪‬ﻦ ﻳﺸﺘﺮﻯ ﻣﺎ‬ ‫ﺤِ‬ ‫ﲤﻴﻴﺰ‪‬ﻩ‪ ،‬ﻭﻳﺘﻌﺬﺭ ﺃﻭ ﻳﺘﻌﺴ‪‬ﺮ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳌﻘﺜﺄﺓ ﺃﻥ ﻳ‪ ‬‬ ‫ﲡﺪ‪‬ﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻳ‪‬ﻔﺮﺩﻩ ﺑﻌﻘﺪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻻ ﺗﺄﺗﻰ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﻏ ‪‬ﲑ ﻣﻘﺪﻭ ٍﺭ‬ ‫ﺱ ﺑﻪ‪ ،‬ﻟﻔﺴﺪﺕ ﺃﻣﻮﺍﻟﹸﻬﻢ ﻭﺗﻌﻄﻠﱠﺖ ﻣﺼﺎِﻟﺤ‪‬ﻬ ‪‬ﻢ ﰒ ﺇﻧ‪‬ﻪ ﻳﺘﻀﻤﻦ‬ ‫ﻭﻻ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻟﻮ ﺃﹸﻟﺰﻡ ﺍﻟﻨﺎ ‪‬‬ ‫ﺡ ﰲ ﺍﳌﻘﺎﺛﻰﺀ ﲟﱰﻟﺔ ﺑ‪‬ﺪ ‪‬ﻭ ﺍﻟﺼﻼﺡ‬ ‫ﲔ ﻣﺘﻤﺎﺛﻠﲔ ﻣِﻦ ﻛﻞ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻓﺈﻥ ﺑ‪‬ﺪﻭ ﺍﻟﺼ‪‬ﻼ ِ‬ ‫ﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﺑ ‪‬‬ ‫ﰲ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﺗﻼﺣ ‪‬ﻖ ﺃﺟﺰﺍﺋﻬﺎ ﻛﺘﻼﺣ‪ِ ‬ﻖ ﺃﺟﺰﺍ ِﺀ ﺍﻟﺜﱢﻤﺎﺭِ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﻞﹸ ﻣﺎ ﱂ ﻳ‪‬ﺨﻠﻖ ﻣﻨﻬﺎ ﺗﺒﻌﹰﺎ ﳌﺎ ﺧ‪ِ‬ﻠ ‪‬ﻖ‬ ‫ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﺘ‪‬ﻔﺮﻳ ‪‬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 ﺑﻴﻌ‪‬ﻬﺎ 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 ﺍﻟﻌ‪‬ﺮﻭﻕ ﻣﻌﻬﺎ ﻣِﻦ ﺍﳌﺼﻠﺤﺔ ﳍﻤﺎ ﺣﱴ ﺷﺮﻁ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﻴ ‪‬ﻊ‬ ‫ﲔ ﻭﺍﻟﺘ‪‬ﻮﺕ 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 ﺑﻴﻌ‪‬ﻪ ﺗﺒﻌﹰﺎ ﻟﻠﻤﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﺗﺄﺛ ‪‬ﲑ ﻟﻠﻤﻌﺪ‪‬ﻭﻡِ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﳌﻨﺎﻓﻊ ﺍﳌﻌﻘﻮ ِﺩ‬ ‫ﺙ ﺩﻓﻌ ﹰﺔ‬ ‫ﺤﺪ‪ ‬ﹶ‬ ‫ﻋﻠﻴﻬﺎ ﰲ ﺍﻹِﺟﺎﺭﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﻌﺪﻭﻣﺔ‪ ،‬ﻭﻫﻲ ﻣﻮﺭﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﻷ‪‬ﺎ ﻻ ﻳ‪‬ﻤ ِﻜﻦ‪ ‬ﺃﻥ ‪‬ﺗ ‪‬‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﺸ‪‬ﺮﺍﺋ ‪‬ﻊ ﻣﺒﻨﺎﻫﺎ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻋﺪﻡ ﺍﳊﺠﺮ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﻻ ‪‬ﺑﺪ‪ ‬ﳍﻢ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﺘ ‪‬ﻢ ﻣﺼﺎِﻟﺤ‪‬ﻬﻢ ﰲ ﻣﻌﺎﺷﻬﻢ ﺇﻻ ﺑﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻌﺪﻭﻡ ﻻ ﻳ‪‬ﺪﺭﻯ ﳛﺼ‪‬ﻞ ﺃﻭ ﻻ ﳛﺼ‪‬ﻞ‪ ،‬ﻭﻻ ﺛﻘﺔ ﻟﺒﺎﺋﻌﻪ ﲝﺼﻮﻟﻪ‪ ،‬ﺑﻞ ﻳﻜﻮ ﹸﻥ‬ ‫ﻉ ﺑﻴﻌ‪‬ﻪ ﻻ ﻟِﻜﻮﻧﻪ ﻣﻌﺪﻭﻣﺎﹰ‪ ،‬ﺑﻞ ﻟﻜﻮﻧﻪ‬ ‫ﺍﳌﺸﺘﺮﻱ ﻣﻨﻪ ﻋﻠﻰ ﺧﻄﺮ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻣﻨﻊ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﹶﻏﺮ‪‬ﺭﺍﹰ‪ ،‬ﻓﻤﻨﻪ ﺻﻮﺭ ﹸﺓ ﺍﻟﻨﻬﻲ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺣﺪﻳﺚ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬ ‫ﻉ ﻣﺎ ﻟﻴﺲ ﰲ ﻣ‪‬ﻠﻜﻪ‪ ،‬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 ‫ﳊ‪‬ﺒﹶﻠ ِﺔ‪ -‬ﻭﻫﻮ ﺑﻴ ‪‬ﻊ ﲪﻞ‬ ‫ﻒ ﻣﺼﻠﺤﺘ‪‬ﻬﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻴ ‪‬ﻊ ‪‬ﺣ‪‬ﺒ ِﻞ ﺍ ﹶ‬ ‫ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻘﺪِ‪ ،‬ﻭﻻ ﺗﺘﻮﱠﻗ ‪‬‬ ‫ﺺ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﲝﻤﻞ ﺍﳊﻤﻞ‪ ،‬ﺑﻞ ﻟﻮ ﺑﺎﻋﻪ ﻣﺎ ﲢ ِﻤﻞﹸ ﻧﺎﻗﺘ‪‬ﻪ ﺃﻭ ﺑﻘﺮﺗ‪‬ﻪ‬ ‫ﻣﺎ ﲢ ِﻤﻞﹸ ﻧﺎﻗﺘ‪‬ﻪ‪ ،-‬ﻭﻻ ﳜﺘ ‪‬‬ ‫ﺃﻭ ﺃﻣﺘ‪‬ﻪ‪ ،‬ﻛﺎﻥ ﻣِﻦ ﺑﻴﻮﻉ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻳﻌﺘﺎﺩﻭ‪‬ﺎ‪.‬‬ ‫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 ﻇﻨ‪‬ﻮﻩ‪ ،‬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 ﺃﺩﺍﺅ‪‬ﻩ ﻋﻨﺪ ﳏﻠﻪ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﺸﺒﻪ 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 ﺍﻟﺴ‪‬ﻠﻌ ﹶﺔ ﺍﳌﻌﻴﻨﺔ ﺍﻟﱵ ﻫﻲ‬ ‫ﻗﺎﻝ‪ :‬ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳ ِ‬ ‫ﺲ ِﻋ‪‬ﻨﺪ‪‬ﻙ‬ ‫ﻣﺎﻝ ﺍﻟﻐﲑ‪ ،‬ﻓﻴﺒﻴﻌ‪‬ﻬﺎ‪ ،‬ﰒ ﻳﺘﻤﱠﻠﻜﹸﻬﺎ‪ ،‬ﻭﻳ‪‬ﺴﻠﻤﻬﺎ ﺇﱃ ﺍﳌﺸﺘﺮﻱ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻻ ﺗ‪‬ﺒ ‪‬ﻊ ﻣﺎ ﻟﻴ ‪‬‬ ‫ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﻧﻘﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺠﻮ‪‬ﺯ 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 ﻳﺄﺗﻴ‪‬ﻪ 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 ﻳ‪‬ﺆﻛﻞ ﻭﻳ‪‬ﻠﺒﺲ‬ ‫ﺲ ﱂ ﻳﻄﹸﻠ ‪‬‬ ‫ﻃﻠﺐ ﺍﳉﻨ ‪‬‬ ‫ﻭﻳ‪‬ﺮﻛﺐ‪ ،‬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 ﺍﻟﺴ‪‬ﻠﻢ 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 ‫ﺍﳌﺆﺟ‪‬ﻞ‪ ،‬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 ﻳ‪‬ﻤﻠِﻜﻪ‪ ،‬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 ﳛﺼ‪‬ﻞ ﻭﻗﺪ ﻻ ﳛﺼ‪‬ﻞ‪ ،‬ﻓﻬﻮ‬ ‫ﻣِﻦ ﻧﻮﻉ ﺍﻟﻐﺮﺭ ﻭﺍﳌﺨﺎﻃﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻢ ﺣﺎﻻ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺴﻠﻴﻤ‪‬ﻪ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺑﻘﺎﺩ ٍﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﺑﺢ ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﻤﻠﻜﻪ ﻭﻳﻀﻤﻨﻪ‪ ،‬ﻭﺭﲟﺎ ﺃﺣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺬﻱ ﺍﺑﺘﺎﻉ ﻣﻨﻪ‪،‬‬ ‫ﻓﻼ ﻳﻜﻮ ﹸﻥ ﻗﺪ ﻋﻤﻞ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻞ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴ‪‬ﻠﻢ ﺍﳊﺎﻝﱡ‬ ‫ﻭﺍﳌﺴﻠﻢ ﺇﻟﻴﻪ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻹِﻋﻄﺎﺀ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺇﺫﺍ ﺟﺎﺯ ﺍﳌﺆﺟ‪‬ﻞ‪،‬‬ ‫ﻓﺎﳊﺎﻝﱡ ﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ‪.‬‬ ‫ﻭﳑﺎ ﻳ‪‬ﺒﲔ 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 :‬ﺃﺑﻴﻌ‪‬ﻪ‪ ،‬ﰒ ﺃﺫﻫﺐ‬ ‫ﻒ ﺍﳊﺎﻝ ﻻ ﳚﻮ ‪‬ﺯ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻟﻘﺎﻝ‬ ‫ﻓﺄﺑﺘﺎﻋﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ $ :‬ﹶﻻ ‪‬ﺗﺒ‪‬ﻊ ﻣﺎ ﹶﻟﻴ‪‬ﺲ ِﻋ‪‬ﻨ ‪‬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 ﻳ‪‬ﺴﻠﻤﻪ‪ ،‬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 ﺗ‪‬ﺒ ‪‬ﻊ ﻣﺎ‬ ‫ﻟﻴﺲ ﻋﻨﺪﻙ‪ ،#‬ﻋﻠﻢ ﺃﻧﻪ ج ﻓﺮ‪‬ﻕ ﺑﲔ ﻣﺎ ﻫﻮ ﻋﻨﺪﻩ ﻭﳝﻠِﻜﻪ ﻭﻳﻘﺪِﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ‪ ،‬ﻭﻣﺎ ﻟﻴﺲ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﳘﺎ ﰲ ﺍﻟﺬﻣﺔ‪.‬‬ ‫ﻭﻣﻦ ﺗﺪﺑ‪‬ﺮ ﻫﺬﺍ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺃﻥ ﺍﻟﻘﻮ ﹶﻝ ﺍﻟﺜﺎﻟ ﹶ‬ ‫ﺚ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻴ ‪‬ﻊ ﺍﳌﺆﺟ‪‬ﻞ‬ ‫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 ﺍﻟﺴ‪‬ﻠ ‪‬ﻢ ﻋﻠﻰ‬ ‫ﺧﻼﻑ ﺍﻷﺻﻞ‪ ،‬ﺑﻞ ﺗﺄﺟﻴ ﹸﻞ ﺍﳌﺒﻴﻊ ﻛﺘﺄﺟﻴﻞ ﺍﻟﺜﻤﻦ‪ ،‬ﻛﻼﳘﺎ ﻣِﻦ ﻣﺼﺎﱀ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﺱ ﳍﻢ ﰲ ﻣﺒﻴﻊ ﺍﻟﻐﺎﺋﺐ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﻳ‪‬ﺠﻮ‪‬ﺯﻩ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻻ ﳚﻮﺯﻩ ﻣﻌﻴﻨﹰﺎ‬ ‫ﻭﺍﻟﻨﺎ ‪‬‬


‫‪٤٩‬‬ ‫ﻣﻮﺻﻮﻓﹰﺎ ﻛﺎﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻮ‪‬ﺯﻩ 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 ﺍﳌﻌﻴ‪‬ﻦ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺯ ﺑﻴ ‪‬ﻊ ﺣﻨﻄﺔ ﻣﻄﻠﻘﺔ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻓﺠﻮﺍ ‪‬ﺯ‬ ‫ﺑﻴﻌﻬﺎ ﻣﻌﻴﻨﺔ ﺑﺎﻟﺼﻔﺔ ﺃﻭﱃ‪ ،‬ﺑﻞ ﻟﻮ ﺟ‪‬ﺎ ‪‬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 ﻗﺒﻀ‪‬ﻬﺎ ﻳ‪‬ﺴﻤﻰ ﺳﻠﻔﹰﺎ ﺇﺫﺍ ﻋﺠﻞ ﻟﻪ‬ ‫ﲟﺠﺮﺩ ﺃﻟﻔﺎﻇﻬﺎ‪ ،‬ﻭﻧﻔ ‪‬‬ ‫ﻂ ِﺑ ‪‬ﻌﻴ‪‬ﻨ ِﻪ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ‬ ‫ﺴِﻠ ‪‬ﻢ ﰲ ﺍﳊﹶﺎِﺋ ِ‬ ‫ﺍﻟﺜﻤﻦ‪ ،‬ﻛﻤﺎ ﰲ ‪$‬ﺍﳌﺴﻨﺪ‪ #‬ﻋﻦ ﺍﻟﻨﱯ ج‪$ :‬ﺃﻧ‪‬ﻪ ‪‬ﻧ ‪‬ﻬﻰ ﺃﻥ ﻳ‪ ‬‬ ‫ﺻﹶ‬ ‫ﹶﻗ ‪‬ﺪ ‪‬ﺑﺪ‪‬ﺍ ‪‬‬ ‫ﻼﺣ‪‬ﻪ‪ ،#‬ﻓﺈﺫﺍ ‪‬ﺑﺪ‪‬ﺍ ﺻ‪‬ﻼ ‪‬ﺣﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺳﻠﻤﺖ ﺇﻟﻴﻚ ﰲ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﲤﺮ ﻫﺬﺍ‬ ‫ﺍﳊﺎﺋﻂ‪ ،‬ﺟﺎﺯ ﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﺑﺘﻌﺖ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺼ‪‬ﱪﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺜﻤﻦ‬ ‫ﻒ ﻫﻮ‬ ‫ﻳﺘﺄﺧ‪‬ﺮ ﻗﺒﻀ‪‬ﻪ ﺇﱃ ﻛﻤﺎﻝ ﺻﻼﺣﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﺠ‪‬ﻞ ﻟﻪ ﺍﻟﺜﻤﻦ ﻗﻴﻞ ﻟﻪ‪ :‬ﺳﻠﻒ‪ ،‬ﻷﻥ ﺍﻟﺴﻠ ‪‬‬ ‫ﻼ ﻟِﻶﺧِﺮﻳﻦ﴾‬ ‫ﺍﻟﺬﻱ ﺗﻘﺪﻡ‪ ،‬ﻭﺍﻟﺴﺎﻟﻒ ﺍﳌﺘﻘﺪﻡ ﻗﺎﻝ ﺍﻟﺜﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﺠ‪‬ﻌ ﹾﻠﻨ‪‬ﺎﻫ‪ ‬ﻢ ‪‬ﺳﻠﹶﻔﹰﺎ ﻭﻣ‪‬ﺜ ﹰ‬ ‫ﱯ ج‪$ :‬ﺃﳊﻖ‬ ‫]ﺍﻟﺰﺧﺮﻑ‪ [٥٦ :‬ﻭﺍﻟﻌﺮﺏ ﺗ‪‬ﺴﻤﻲ ﺃﻭ‪‬ﻝ ﺍﻟﺮﻭﺍﺣﻞ ﺍﻟﺴﺎﻟﻔﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮ ﹸﻝ ﺍﻟﻨ ‪‬‬ ‫ِﺑ ‪‬‬ ‫ﺴﹶﻠ ِﻔﻨ‪‬ﺎ ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ ﻋ‪‬ﺜﻤ‪‬ﺎﻥ ﺑﻦ ‪‬ﻣ ﹾﻈﻌ‪‬ﻮ ٍﻥ‪ .(١)#‬ﻭﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻷﻗﺎﺗﻠﻨ‪‬ﻬﻢ ﺣﱴ‬ ‫ﺗﻨﻔ ِﺮ ‪‬ﺩ ﺳﺎﻟﻔﱵ‪ .‬ﻭﻫﻲ ﺍﻟﻌﻨﻖ‪.‬‬ ‫ﺽ ﻭﺍﻟﺴﻠﻢ‪ ،‬ﻷﻥ ﺍﳌﻘﺮﺽ ﺃﻳﻀﹰﺎ ﺃﺳﻠﻒ ﺍﻟﻘﺮﺽ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻭﻟﻔﻆ ﺍﻟﺴﻠﻒ ﻳﺘﻨﺎﻭ ﹸﻝ ﺍﻟﻘﺮ ‪‬‬ ‫ﻒ ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻊ‪ #‬ﻭﻣﻨﻪ ﺍﳊﹶﺪﻳﺚﹸ ﺍﻵﺧﺮ‪$ :‬ﺃﻥ ﺍﻟﻨﱯ ج‬ ‫ﺤﻞﱡ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﻗﺪﻣﻪ‪ ،‬ﻭﻣﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ $‬ﹶﻻ ‪‬ﻳ ِ‬ ‫ﻒ ‪‬ﺑﻜﹾﺮﺍﹰ‪ ،‬ﻭﹶﻗﻀ‪‬ﻰ ‪‬ﺟ ‪‬ﻤ ﹰ‬ ‫ﺴﹶﻠ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺼﺪ‪ ‬ﺇﻻ ﺍﻟﺮﺑﺢ‪،‬‬ ‫ﻼ ‪‬ﺭﺑ‪‬ﺎﻋِﻴﹰﺎ‪ (٢)#‬ﻭﺍﻟﺬﻱ ﻳﺒﻴ ‪‬ﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻻ ﻳﻘ ِ‬ ‫ﺐ‬ ‫ﺴ‪‬ﺘِﻠﻒ‪ ‬ﺑﺴﻌﺮ‪ ،‬ﰒ ﻳﺬﻫﺐ ﻓﻴﺸﺘﺮﻱ ﲟﺜﻞ ﺫﻟﻚ ﺍﻟﺜﻤﻦ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺃﺗﻌ ‪‬‬ ‫ﻭﻫﻮ ﺗﺎﺟﺮ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫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 ‪‬ﻋِﻠﻤ‪‬ﻮﺍ 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 ﺗ‪‬ﺄ ﹸﻛﻠﹸﻮﺍ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜﻢ ‪‬ﺑﻴ‪‬ﻨﻜﹸﻢ ﺑِﺎﻟﺒ‪‬ﺎ ِﻃ ِﻞ ﺇ ﹼﻻ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ِﺗﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ٍ‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٩ :‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﳊﺼ‪‬ﺎ ِﺓ ﻭﺍﻟ ‪‬ﻐ ‪‬ﺮ ِﺭ ﻭﺍﳌﹸﻼﻣﺴﺔ ﻭﺍﳌﻨ‪‬ﺎ‪‬ﺑ ﹶﺬ ِﺓ‬ ‫ﺫﻛﺮ ﺣ‪‬ﻜ ِ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 ‫‪‬ﺑ‪‬ﻴ ِﻊ ﺍ ﹶ‬ ‫ﳊﺼ‪‬ﺎ ِﺓ ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻊ ﺍﻟ ‪‬ﻐ ‪‬ﺮ ِﺭ‪.(١)#‬‬ ‫ﺴ ِﺔ ﻭﺍﳌﻨ‪‬ﺎ‪‬ﺑ ﹶﺬ ِﺓ‪ #‬ﺯﺍﺩ ﻣﺴﻠﻢ‪:‬‬ ‫ﻭﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻨﻪ‪$ :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﷲ ج ‪‬ﻰ ﻋﻦ ﺍﳌﹸﻼ ‪‬ﻣ ‪‬‬ ‫ﺏ ﺻ‪‬ﺎ ِﺣﺒِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺗ‪‬ﺄ ‪‬ﻣﻞٍ‪ ،‬ﻭﺍ ﹸﳌﻨ‪‬ﺎ‪‬ﺑ ﹶﺬﺓﹸ‪ :‬ﺃﹶﻥ ﻳ‪‬ﻨِﺒ ﹶﺬ ﹸﻛﻞﱡ‬ ‫ﺲ ﹸﻛ ﱞﻞ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﺛ ‪‬ﻮ ‪‬‬ ‫ﺴﺔﹸ‪ :‬ﻓﺄ ﹶﻥ ‪‬ﻳ ﹾﻠ ِﻤ ‪‬‬ ‫ﻼ ‪‬ﻣ ‪‬‬ ‫‪$‬ﺃﻣ‪‬ﺎ ﺍﳌﹸ ﹶ‬ ‫)‪(٢‬‬ ‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﺛ ‪‬ﻮﺑ‪‬ﻪ ﺇﱃ ﺍﻵ ‪‬ﺧﺮِ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﺇﱃ ﹶﺛﻮ‪‬ﺏ ﺻ‪‬ﺎﺣﺒﻪ ﺍﻵ ‪‬ﺧ ِﺮ‪. #‬‬ ‫ﲔ‪:‬‬ ‫ﺴ‪‬ﺘ ِ‬ ‫ﻭﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ‪$ :‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﻭﻟﹸ‪‬ﺒ ‪‬‬ ‫ﺏ ﺍﻵﺧﺮ ﺑﻴﺪﻩ ﺑﺎﻟﻠﻴ ِﻞ ﺃﻭ‬ ‫ﺲ ﺍﻟﺮﺟ ِﻞ ﺛﻮ ‪‬‬ ‫ﺴﺔﹸ‪ :‬ﳌ ‪‬‬ ‫ﻼ ‪‬ﻣ ‪‬‬ ‫ﺴ ِﺔ ﻭﺍ ﹸﳌﻨ‪‬ﺎ‪‬ﺑ ﹶﺬ ِﺓ ﰲ ﺍﻟﺒ‪‬ﻴ ِﻊ‪ .‬ﻭﺍﳌﹸ ﹶ‬ ‫ﻼ ‪‬ﻣ ‪‬‬ ‫‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﳌﹸ ﹶ‬ ‫ﺑﺎﻟﻨﻬﺎ ِﺭ ﻭﻻ ﻳ ﹾﻘِﻠﺒ‪‬ﻪ ﺇﻻ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﳌﻨﺎﺑﺬﺓ‪ :‬ﺃﻥ ‪‬ﻳ‪‬ﻨِﺒ ﹶﺬ ﺍﻟﺮﺟ ﹸﻞ ﺇﱃ ﺍﻟﺮﺟﻞ ﺛﻮﺑ‪‬ﻪ‪ ،‬ﻭﻳﻨﺒﺬ ﺍﻵﺧﺮ ﺛﻮﺑ‪‬ﻪ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻌ‪‬ﻬﻤﺎ 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 ﺑﻴﻌ‪‬ﻪ 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 ،‬ﻭ‪‬ﻳ 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 ‫ﳊ‪‬ﺒﹶﻠﺔِ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻳ‪‬ﻌﺮﻑ ﺣﻘﻴﻘﺘﻪ ﻭﻣﻘﺪﺍﺭﻩ‪ ،‬ﻭﻣﻨﻪ ﺑﻴ ‪‬ﻊ ‪‬ﺣ‪‬ﺒ ِ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 :‬ﻭﺍﳊﺒ‪‬ﻠﺔ‪ :‬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 ﻋ‪‬ﻦ ﺍﳌﻀﺎﻣ ِ‬ ‫ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﲔ ﻭﺍﳌﻼﻗﻴﺢ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋ‪‬ﺒﻴﺪ‪ :‬ﺍﳌﻼﻗﻴﺢ ﻣﺎ ﰲ ﺍﻟﺒﻄﻮﻥ ﻣﻦ ﺍﻷﺟ‪‬ﻨﺔِ‪ ،‬ﻭﺍﳌﻀﺎﻣﲔ‪ :‬ﻣﺎ ﰲ ﺃﹶﺻﻼﺏ‬ ‫ﺍﻟﻔﺤﻮﻝ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺒﻴﻌﻮﻥ ﺍﳉﻨﲔ ﰲ ﺑﻄﻦ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻭﻣﺎ ﻳﻀﺮﺑﻪ ﺍﻟﻔﺤﻞ ﰲ ﻋﺎﻡ ﺃﻭ ﺃﻋﻮﺍﻡ‬ ‫ﻭﺃﻧﺸﺪ‪:‬‬ ‫ﺏ‬ ‫ﳊ ‪‬ﺪ ِ‬ ‫ﺐ ﻣ‪‬ﺎ ُﺀ ﺍﻟ ﹸﻔﺤ‪‬ﻮ ِﻝ ﰲ ﺍﻟﻈﱡﻬ‪‬ﻮﺭِﺍ ﹸ‬ ‫ﺼ ﹾﻠ ِ‬ ‫ﲔ ﺍﻟﱠﱵ ﰲ ﺍﻟ ‪‬‬ ‫ﺇ ﱠﻥ ﺍ ﹶﳌﻀ‪‬ﺎ ِﻣ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ (٦٥٤ ،٦٥٣/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩٨/٤‬ﰲ ﺍﻟﺒﻴﻮﻉ‪.‬‬ ‫)‪ (٢‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(١٠٤/٤‬‬


‫‪٥٣‬‬ ‫ﺠﺮِ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋﻨ‪‬ﻪ)‪ .(١‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﺍ‪‬ﺮ ﻣﺎ ﰲ ﺑﻄﻦ‬ ‫ﻭﻣِﻨﻪ ﺑﻴ ‪‬ﻊ ﺍ ﹶﳌ ‪‬‬ ‫ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻭﺍ‪‬ﺮ‪ :‬ﺍﻟﺮﺑﺎ‪ ،‬ﻭﺍ‪‬ﺮ‪ :‬ﺍﻟﻘِﻤﺎﺭ‪ ،‬ﻭﺍ‪‬ﺮ‪ :‬ﺍﶈﺎﻗﻠﹶﺔ ﻭﺍﳌﺰﺍﺑﻨﺔ‪.‬‬ ‫ﻭﻣﻨﻪ ﺑﻴ ‪‬ﻊ ﺍﳌﻼﻣﺴﺔ ﻭﺍﳌﻨﺎﺑﺬﺓ ﻭﻗﺪ ﺟﺎﺀ ﺗﻔﺴﲑ‪‬ﳘﺎ ﰲ ﻧﻔﺲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻔﻲ ‪$‬ﺻﺤﻴﺢ‬ ‫ﺴﺔﹸ‬ ‫ﻼ ‪‬ﻣ ‪‬‬ ‫ﺴ ِﺔ ﻭ‪‬ﺍ ﹸﳌﻨ‪‬ﺎ‪‬ﺑ ﹶﺬﺓِ‪ ،‬ﹶﺃﻣ‪‬ﺎ ﺍﳌﹸ ﹶ‬ ‫ﻼ ‪‬ﻣ ‪‬‬ ‫ﻣﺴﻠﻢ‪ #‬ﻋﻦ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪ :‬ﺍﳌﹸ ﹶ‬ ‫ﹶﻓﹶﺄ ﹾﻥ ﻳ ﹾﻠ ِﻤ ‪‬‬ ‫ﺏ ﺻﺎﺣﺒﻪ ﺑﻐﲑ ﺗﺄﻣﻞ ﻭﺍﳌﻨﺎﺑﺬﺓ‪ :‬ﺃﻥ ﻳﻨﺒِﺬ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﺲ ﹸﻛﻞﱡ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨﻬ‪‬ﻤﺎ ﺛﹶﻮ ‪‬‬ ‫ﺛﻮﺑ‪‬ﻪ ﺇﱃ ﺍﻵﺧﺮ‪ ،‬ﻭﱂ ﻳﻨﻈﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﱃ ﺛﻮﺏ ﺻﺎﺣﺒﻪ‪ ،‬ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ)‪.(٢‬‬ ‫ﷲ ج ﻋﻦ ﺑﻴﻌﻴﲔ ﻭﻟﺒﺴﺘﲔ ﰲ‬ ‫ﻭﰲ ‪$‬ﺍﻟﺼﺤﻴﺤﲔ‪ #‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ‪ :‬ﺎﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ‬ ‫ﺏ ﺍﻵﺧﺮ ﺑﻴﺪﻩ ﺑﺎﻟﻠﻴﻞ ﺃﻭ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻻ ‪‬ﻳ ﹾﻘِﻠﺒ‪‬ﻪ‪ ‬ﺇﻻ ﺑﺬﻟﻚ‪،‬‬ ‫ﺲ ﺍﻟﺮﺟﻞ ﺛﻮ ‪‬‬ ‫ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺍﳌﻼﻣﺴﺔ‪ :‬ﳌ ‪‬‬ ‫ﻭﺍﳌﹸﻨﺎﺑﺬﺓ‪ :‬ﺃﻥ ﻳ‪‬ﻨﺒﺬ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﻟﺮﺟﻞ ﺛﻮﺑ‪‬ﻪ‪ ،‬ﻭﻳﻨِﺒ ﹶﺬ ﺍﻵﺧﺮ ﺇﻟﻴﻪ ﺛﻮﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻌ‪‬ﻬﻤﺎ‬ ‫ﻣِﻦ ﻏﲑ ﻧﻈﺮ ﻭﻻ ﺗﺮﺍﺽ)‪.(٣‬‬ ‫ﺕ ﺍﳌﻼﻣﺴ ﹸﺔ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺑﻌﺘ‪‬ﻚ 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 ﺍﳌﻐ‪‬ﻴﺒ‪‬ﺎﺕ ﰲ ﺍﻷﺭﺽ ﻛﺎﻟﻠﻔ ِ‬ ‫ﻭﺍﻟﺒ‪‬ﺼﻞ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻌﺎﺩﺓ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻬﺎ ﺃﻫﻞ ﺍﳋﱪﺓ ‪‬ﺎ‪ ،‬ﻭﻇﺎﻫﺮ‪‬ﻫﺎ ﻋﻨﻮﺍ ﹸﻥ ﺑﺎﻃﻨﻬﺎ‪،‬‬ ‫ﺼ‪‬ﺒ ‪‬ﺮ ِﺓ ﻣﻊ ﺑﺎﻃﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﻗﹸ ‪‬ﺪ ‪‬ﺭ ﺃﻥ ﰲ ﺫﻟﻚ ﻏﺮﺭﺍﹰ‪ ،‬ﻓﻬﻮ ﻏﺮﺭ ﻳﺴﲑ ﻳ‪‬ﻐﺘﻔﺮ 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 ‫ﻭﺍ‪‬ﺪﺍﻡ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻛﺬﺍ ﺩﺧﻮ ﹸﻝ ﺍﳊﻤﺎﻡ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺸﺮ ‪‬‬ ‫ﺼﺒ‪‬ﺮ ِﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻻ ‪‬ﻳﻌﻠﻢ‬ ‫ﻉ ﺍﻟﺴ‪‬ﻠﻢ‪ ،‬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 ‪‬ﺮﻣ‪‬ﺎﻥ 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 ﻳ‪‬ﻤﻜﻦ‬ ‫ﺍﻻﺣﺘﺮﺍ ‪‬ﺯ ﻣﻨﻪ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺎﻧﻌﹰﺎ ﻣِﻦ ﺻﺤﺔ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺮ ‪‬ﺭ ﺍﳊﺎﺻِﻞ ﰲ ﺃﺳﺎﺳﺎﺕ ﺍﳉﺪﺭﺍﻥ‪،‬‬ ‫ﺡ ﺑﻌﻀِﻬﺎ ﺩﻭ ﹶﻥ ﺑﻌﺾ ﻻ ﻳ‪‬ﻤﻜﻦ‬ ‫ﻭﺩﺍﺧﻞ ﺑﻄﻮﻥ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺃﻭ ﺁﺧﺮ ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﺑﺪﺍ ﺻﻼ ‪‬‬ ‫ﺍﻻﺣﺘﺮﺍ ‪‬ﺯ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻐﺮ ‪‬ﺭ ﺍﻟﺬﻱ ﰲ ﺩﺧﻮ ِﻝ ﺍﳊﻤﺎﻡ‪ ،‬ﻭﺍﻟﺸﺮﺏ ﻣﻦ ﺍﻟﺴ‪‬ﻘﺎﺀ 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 ‪‬‬ ‫ﻭﺑﻴﻨ‪‬ﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﺎﻧ ‪‬ﻊ ﻣِﻦ ﺻﺤﺔ ﺍﻟﻌﻘﺪ‪.‬‬ ‫ﻑ ﻫﺬﺍ‪ ،‬ﻓﺒﻴ ‪‬ﻊ ﺍﳌﻐﻴﺒﺎﺕ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺍﻷﻣﺮﺍﻥِ‪ ،‬ﻓﺈﻥ ﻏﺮﺭ‪‬ﻩ ﻳﺴﲑ‪ ،‬ﻭﻻ‬ ‫ﻓﺈﺫﺍ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﻳ‪‬ﻤﻜﻦ ﺍﻻﺣﺘﺮﺍ ‪‬ﺯ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﳊﻘﻮﻝ ﺍﻟﻜِﺒﺎﺭ ﻻ ﻳ‪‬ﻤﻜﻦ ﺑﻴ ‪‬ﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣِﻦ ﺫﻟﻚ ﺇﻻ ﻭﻫﻮ ﰲ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻓﻠﻮ ﺷﺮﻁ ﻟﺒﻴﻌﻪ ﺇﺧﺮﺍﺟ‪‬ﻪ 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 ﻳ‪‬ﻮﺟﺒﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻻ ﺗﻘﻮ ‪‬ﻡ ﻣﺼﺎ ﹸ‬ ‫ﺝ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻧﺎﻇﺮﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﱂ ﳚﺪ ﺑ‪‬ﺪﹰﺍ‬ ‫ﻣِﻦ ﺑﻴﻌﻬﺎ ﰲ ﺍﻷﺭﺽ ﺇﺫﺍ ﻛﺎﻥ ﻷﺣﺪﻫﻢ ‪‬ﺧﺮ‪‬ﺍ ‪‬‬ ‫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 ﺗﺼﻮﻧ‪‬ﻪ ﻣِﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﲢﻔﻆ ﻋﻠﻴﻪ ﺭﻃﻮﺑﺘﻪ‬ ‫ﺏ ﺇﱃ ﺻﻴﺎﻧﺘﻪ ﻣِﻦ ﺍﻟﻐﺶ ﻭﺍﻟﺘﻐﲑ‪ ،‬ﻭﺍﳌﺴﻚ ﺍﻟﺬﻱ ﰲ ﺍﻟﻔﺄﺭﺓ ﻋﻨﺪ‬ ‫ﻭﺭﺍﺋﺤﺘ‪‬ﻪ‪ ،‬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 ﻋﻴﻨ‪‬ﻪ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﺍ‬ ‫ﺖ ﻣﻌﺮﻓﺘ‪‬ﻪ‪ ،‬ﻭﺟ‪ِ ‬ﻬﹶﻠ ‪‬‬ ‫ﻭﺍﻟﻔﻮﺍﺕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺧﺮﻯ‪ :‬ﻫﻮ ﻣﺎ ﻃﹸ ِﻮ‪‬ﻳ ‪‬‬ ‫ﻭﳓﻮﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺴﻤﻰ ﻏﺮﺭﹰﺍ ﻻ ﻟﻐ ﹰﺔ ﻭﻻ ﺷﺮﻋﹰﺎ ﻭﻻ ﻋ‪‬ﺮﻓﺎﹰ‪ ،‬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 ‬ﻴ‪‬ﻪ ﻟﻔﻈﹰﺎ ﻭﻻ ﻣﻌﲎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺑﻴ ‪‬ﻊ ﺍﻟﺴﻤﻦ ﰲ ﺍﻟﻮﻋﺎﺀ‪ ،‬ﻓﻔﻤﻴﻪ ﺗﻔﺼﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻓﺘﺤﻪ‪ ،‬ﻭﺭﺃﻯ ﺭﺃﺳﻪ ﲝﻴﺚ ﻳ ‪‬ﺪﻟﹸﻪ‬ ‫ﻋﻠﻰ ﺟﻨﺴﻪ ﻭﻭﺻﻔﻪ‪ ،‬ﺟﺎﺯ ﺑﻴﻌ‪‬ﻪ ﰲ ﺍﻟﺴ‪‬ﻘﺎﺀ‪ ،‬ﻟﻜﻨﻪ ﻳﺼ ‪‬ﲑ ﻛﺒﻴﻊ ﺍﻟﺼ‪‬ﱪﺓ ﺍﻟﱵ ﺷﺎﻫﺪ ﻇﺎﻫﺮﻫﺎ‬ ‫ﻭﺇﻥ ﱂ ﻳﺮﻩ‪ ،‬ﻭﱂ ﻳ‪‬ﻮﺻﻒ ﻟﻪ‪ ،‬ﱂ ﳚﺰ ﺑﻴﻌ‪‬ﻪ‪ ،‬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 ﻳ‪‬ﻌﺮﻑ 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 ﻳ‪‬ﺒﺎﻉ ﺻﻮ ‪‬‬ ‫ﰲ ‪$‬ﻣ‪ ‬ﻌ ‪‬‬ ‫ﻉ‪ #‬ﻓﻬﺬﺍ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﳏﻤﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺑﺎﻋﻪ ﺁﺻﻌﹰﺎ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﻠﱭ‬ ‫ﺿ ‪‬ﺮ ٍ‬ ‫ﻇﻬﺮ‪ ،‬ﺃﻭ ﹶﻟ‪‬ﺒ ‪‬ﻦ ﰲ ‪‬‬ ‫ﻳﺄﺧﺬﻩ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺸﺎﺓ‪ ،‬ﺃﻭ ﺑﺎﻋﻪ ﻟﺒﻨ‪‬ﻬﺎ ﺃﻳﺎﻣﹰﺎ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﻬﺬﺍ ﲟﱰﻟﺔ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ‪‬ﺑ ‪‬ﺪﻭ‪‬‬ ‫ﺻﻼﺣﻬﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺑﺎﻋﻪ ﻟﺒﻨﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻣﻮﺻﻮﻓﹰﺎ ﰲ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺍﺷﺘﺮﻁ ﻛﻮﻧﻪ ﻣِﻦ ﻫﺬﻩ‬ ‫ﺍﻟﺸﺎﺓ ﺃﻭ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻫﺬﺍ ﺟﺎﺋﺰ‪ ،‬ﻭﺍﺣﺘﺞ ﲟﺎ ﰲ ‪$‬ﺍﳌﺴﻨﺪ‪ #‬ﻣﻦ ﺃﻥ ﺍﻟﻨﱯ ج ‪‬ﻰ ﺃﻥ‬ ‫ﻳ‪‬ﺴﻠﻢ ﰲ ﺣﺎﺋﻂ ﺑﻌﻴﻨﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﺪﺍ ﺻﻼﺣ‪‬ﻪ‪ .‬ﻗﺎﻝ ﻓﺈﺫﺍ ﺑﺪﺍ ﺻﻼﺣﻪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺖ‬ ‫ﺖ ﺇﻟﻴﻚ ﰲ ﻋﺸﺮﺓ ﺃﻭﺳﻖ ﻣِﻦ ﲤ ِﺮ ﻫﺬﺍ ﺍﳊﺎﺋﻂ‪ ،‬ﺟﺎﺯ ﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﺑﺘﻌ ‪‬‬ ‫ﺃﺳﻠﻤ ‪‬‬ ‫ﻣﻨﻚ ﻋﺸﺮ‪‬ﺓ ﺃﻭﺳﻖ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺼ‪‬ﱪﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺜﻤﻦ ﻳﺘﺄﺧﺮ ﻗﺒﻀ‪‬ﻪ 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 ﺍﻟﻨ‪‬ﺎﻗﺔ ﻣﺪ ﹰﺓ ﻣﻌﻠﻮﻣﺔ ﻷﺧﺬ ﻟﺒﻨﻬﺎ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺠ ‪‬ﻮﺯ‪‬ﻩ ﺍﳉﻤﻬﻮﺭ‪‬؟ ﻭﺍﺧﺘﺎﺭ ﺷﻴﺨ‪‬ﻨﺎ 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 ‫ﻣﺼ‪‬ﻨ ‪‬‬ ‫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 ﻳ‪‬ﺸﺒﻪ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻳ‪‬ﺸﺒﻪ ﺍﻹِﺟﺎﺭﺓ‪ ،‬ﻭﳍﺬﺍ ﻳﺬﻛﺮ‪‬ﻩ ﺑﻌ ‪‬‬ ‫ﰲ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ ﰲ ﺍﻹِﺟﺎﺭﺓ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱭ ﳛﺼ‪‬ﻞ ﺑﻌﻠﻒ ﺍﳌﺴﺘﺄﺟﺮ ﻭﻗﻴﺎﻣﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺒﻪ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺎﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﻌِﻠﻔﹸﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﺧ ﹸﺬ‬ ‫ﺍﳌﺸﺘﺮﻱ ﻟﺒﻨﹰﺎ ﻣﻘﺪﺭﺍﹰ‪ ،‬ﻓﻔﺬﺍ ﺑﻴ ‪‬ﻊ ﳏﺾ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﻠﱭ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻓﻬﻮ ﺑﻴ ‪‬ﻊ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈﻥ‬ ‫ﻼ ﻓﻴﻤﺎ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻠﱭ ﻳ‪‬ﻮﻓﻴﻪ 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 ﳛﺼ‪‬ﻞ ﻟﻪ ﻭﻗﺪ ﻻ ﳛﺼﻞ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻻ ﳚﻮ ‪‬ﺯ ﻛﻤﺎ ﰲ ﺑﻴﻊ ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ‪،‬‬ ‫ﳊ‪‬ﺒﹶﻠﺔِ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺋﻊ ﻳﺄﺧ ﹸﺬ ﻣﺎﻝ ﺍﳌﺸﺘﺮﻱ‪ ،‬ﻭﺍﳌﺸﺘﺮﻱ ﻗﺪ ﳛﺼﻞ ﹶﻟﻪ‪‬‬ ‫ﻭﺍﻟﺒﻌﲑ ﺍﻟﺸﺎﺭﺩ‪ ،‬ﻭﺑﻴﻊ ‪‬ﺣ‪‬ﺒ ِﻞ ﺍ ﹶ‬ ‫ﺷ‪‬ﻲﺀ‪ ،‬ﻭﻗﺪ ﻻ ﻳ‪‬ﺤﺼ‪‬ﻞ‪ ،‬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،‬‬ ‫ﺣ‪‬ﺠﺮﻫﺎ‪ ،‬ﻭﺇﻟﻘﺎﻣ‪‬ﻪ ﺛﺪﻳﻬﺎ‪ ،‬ﻭﺍﻟﻠ ‪‬‬


‫‪٥٧‬‬ ‫ﻭﻳﻐﺘﻔﺮ ﻓﻴﻤﺎ ﺩﺧﻞ ﺿﻤﻨﹰﺎ ﻭﺗﺒﻌﹰﺎ ﻣﺎ ﻻ ﻳ‪‬ﻐﺘﻔﺮ 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 ﹶﻗﺒ‪‬ﻞ ﺣﺪﻳﻘﺔ ﺃﺳﻴ ِﺪ ﺑ ِﻦ ﺣﻀﲑ ﺛﻼﺙ ﺳﻨﲔ‪ ،‬ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻓﻘﻀﻰ ‪‬ﺎ‬ ‫ﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬ ‫ﺩﻳﻨ‪‬ﻪ‪ ،‬ﻭﺍﳊﺪﻳﻘﺔ‪ :‬ﻫﻲ ﺍﻟﻨﺨﻞ‪ ،‬ﻓﻬﺬﻩ ﺇﺟﺎﺭﺓ ﺍﻟﺸﺠﺮ ﻷﺧﺬ ﲦﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ ﻟﻪ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺎﻟﻒ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺑﻦ‬ ‫ﺏ ﺃﲪﺪ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ‪‬ﺷﻴ‪‬ﺨﻨﺎ‪ ،‬ﻓﻘﻮﻟﹸﻜﻢ‪ :‬ﺇﻥ ﻣﻮﺭﺩ ﻋﻘﺪ ﺍﻹِﺟﺎﺭﺓ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻋﻘﻴﻞ ﻣﻦ ﺃﹶﺻﺤ‪‬ﺎ ِ‬ ‫ﻣﻨﻔﻌﺔ ﻏ ‪‬ﲑ ﻣﺴﻠﻢ‪ ،‬ﻭﻻ ﺛﺎﺑﺖ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻣﻌﻜﻢ ﻗﻴﺎﺱ ﳏﻞ ﺍﻟﱰﺍﻉ ﻋﻠﻰ ﺇﺟﺎﺭﺓ ﺍﳋﺒﺰ‬ ‫ﺨﹶﻠﻒ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﻟﻸﻛﻞ‪ ،‬ﻭﺍﳌﺎﺀ ﻟﻠﺸﺮﺏ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﻓﺴﺪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﳋﺒﺰ ﺗﺬﻫﺐ ﻋﻴﻨ‪‬ﻪ 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،‬‬ ‫ﺸﺠ‪‬ﺮﺓ ﻟِﻴﻨﺘﻔﻊ ﺃﻫ ﹸﻞ ﺍﻟﻮﻗﻒ ﺑﺜﻤﺮﺍ‪‬ﺎ ﻛﻤ‪‬ﺎ ﻳﻘ ‪‬‬ ‫ﻭﺍﻟﻌﺎ ِﺭ‪‬ﻳﺔ ﻭﳓﻮﻫﺎ ﻓﻴﺠﻮ ‪‬ﺯ ﺃﻥ ﻳﻘﻒ ﺍﻟ ‪‬‬ ‫ﻟﻴﻨﺘﻔ ‪‬ﻊ ﺃﻫ ﹸﻞ ﺍﻟﻮﻗﻒ ﺑِﻐﱠﻠﺘِﻬﺎ‪ ،‬ﻭﳚﻮﺯ ﺇﻋﺎﺭ ﹸﺓ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﺇﻋﺎﺭﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻋﺎﺭﻳ‪‬ﺔ ﺍﻟﺪﺍﺭِ‪،‬‬ ‫ﻭﻣﻨﻴﺤ ﹸﺔ ﺍﻟﻠﱭ‪ ،‬ﻭﻫﺬﺍ ﹸﻛ ﹸﻞ ﺗﱪﻉ ﺑﻨﻤﺎﺀ ﺍﳌﺎﻝ ﻭﻓﺎﺋﺪﺗﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺩﻓﻊ ﻋﻘﺎﺭﻩ ﺇﱃ ‪‬ﻣ ‪‬ﻦ ﻳﺴﻜﻨ‪‬ﻪ‪،‬‬ ‫ﻓﻬﻮ ﲟﱰﻟﺔ ‪‬ﻣ ‪‬ﻦ ﺩﻓﻊ ﺩﺍﺑﺘ‪‬ﻪ ﺇﱃ ﻣﻦ ﻳﺮﻛﺒﻬﺎ‪ ،‬ﻭﲟﱰﻟﺔ ﻣ‪‬ﻦ ﺩﻓﻊ ﺷﺠﺮﺓ ﺇﱃ ﻣﻦ ﻳﺴﺘﺜ ِﻤﺮ‪‬ﻫﺎ‪،‬‬ ‫ﺏ ﻟﺒﻨﻬﺎ‪ ،‬ﻓﻬﺬﻩ‬ ‫ﻭﲟﱰﻟﺔ ‪‬ﻣ ‪‬ﻦ ﺩﻓﻊ ﺃﺭﺿ‪‬ﻪ ﺇﱃ ﻣﻦ ﻳﺰ ‪‬ﺭﻋ‪‬ﻬﺎ‪ ،‬ﻭﲟﱰﻟﺔ ‪‬ﻣ ‪‬ﻦ ﺩﻓﻊ ﺷﺎﺗﻪ ﺇﱃ ﻣﻦ ﻳﺸﺮ ‪‬‬ ‫ﺤﺒ‪‬ﺴﹰﺎ 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 ‪‬ﺩﺭ‪‬ﻫﺎ 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 ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺇﺫﺍ ﺫﻫﺐ‪ ،‬ﺫﻫﺐ ﲨﻠﺔ‪ ،‬ﻭﻧﻮﻉ ﻳ‪ ‬‬ ‫ﺨﹶﻠﻒ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﰲ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﻣﺜﻠﻪ‪ ،‬ﻓﻬﺬﺍ ﺭﺗﺒ ﹲﺔ ﻭﺳﻄﻰ ﺑﲔ ﺍﳌﻨﺎﻓﻊ ﻭﺑﲔ ﺍﻷﻋﻴﺎﻥ ﺍﻟﱵ ﻻ ‪‬ﺗ ‪‬‬ ‫ﻱ ﺍﻟﻨﻮﻋﲔ‪ ،‬ﻓﻴ‪‬ﻠﺤﻖ ﺑﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ‪‬ﺷ‪‬ﺒ ‪‬ﻬﻪ‪ ‬ﺑﺎﳌﻨﺎﻓﻊ ﺃﻗﻮﻯ‪ ،‬ﻓﺈﳊﺎﻗﻪ ‪‬ﺎ ﺃﻭﱃ‪.‬‬ ‫‪‬ﺷ‪‬ﺒ ِﻬ ِﻪ ﺑﺄ ‪‬‬


‫‪٥٨‬‬ ‫ﺺ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺇﺟﺎﺭﺓ ﺍﻟﻈﺌﺮ‪ ،‬ﻭﲰ‪‬ﻰ‬ ‫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 ﻓﺂﺗ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﹸﺃﺟ‪‬ﻮﺭ‪‬ﻫﻦ‪ ‬ﻭﺃ‪‬ﺗ ِﻤﺮ‪‬ﻭﺍ ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﻌﺮﻭ ٍ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﺈ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﻑ ﺍﻟﻘﻴﺎﺱ ﺣﻴﺚ ﺗﻮﻫ‪‬ﻢ ﺃﻥ ﺍﻹِﺟﺎﺭﺓ ﻻ ﺗﻜﻮﻥ‬ ‫‪ ،[٦‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﺇﳕﺎ ﻇﻦ ﺍﻟﻈﺎﻥﱡ ﺃ‪‬ﺎ ﺧﻼ ‪‬‬ ‫ﺇﻻ ﻋﻠﻰ ﻣﻨﻔﻌﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣ ‪‬ﺮ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺍﻹِﺟﺎﺭﺓ ﺗﻜﻮ ﹸﻥ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳ‪‬ﺴﺘﻮﰱ ﻣﻊ ﺑﻘﺎﺀ‬ ‫ﲔ ﻫﻲ ﺍﻟﱵ ﺗ‪‬ﻮﻗﻒ ﻭﺗ‪‬ﻌﺎﺭ 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 ﻳ‪‬ﺤ ِﺪﺙﹸ ﺍ ُ‬ ‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻋﻴﺎ ﹶﻥ ﻳ‪‬ﺤﺪﺛﻬﺎ ﺍﷲ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀٍ‪ ،‬ﻭﺃﺻﻠﹸﻬﺎ ﺑﺎ ٍ‬ ‫ﻕ‪.‬‬ ‫ﺍﳌﻨﺎﻓ ‪‬ﻊ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀ‪ ،‬ﻭﺃﺻﻠﹸﻬﺎ ﺑﺎ ٍ‬ ‫ﺏ ﺍﻟﻮﻓﺎﺀ ﺇﻻ ﻣﺎ ﺣﺮ‪‬ﻣﻪ‬ ‫ﻭﻳﻮﺿﺤﻪ ﺍﻟﻮﺟ ‪‬ﻪ ﺍﳋﺎ ِﻣﺲ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﻘﻮﺩ ﻭﺟﻮ ‪‬‬ ‫ﷲ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ ﺇﻻ ﺷﺮﻃﹰﺎ ﺃﺣ ﱠﻞ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﺃﻭ ﺣﺮ‪‬ﻡ ﺣﻼﻻﹰ‪ ،‬ﻓﻼ‬ ‫ﺍُ‬ ‫ﺺ ﺑﺎﻟﺘﺤﺮﱘ‬ ‫ﷲ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﺍﳌﺎﻧﻌﲔ ﻧ ‪‬‬ ‫ﳛﺮ‪‬ﻡ ﻣِﻦ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻌﻘﻮﺩ ﺇﻻ ﻣﺎ ﺣﺮ‪‬ﻣﻪ ﺍ ُ‬ ‫ﲔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ ﻓﻴﻪ ﻣِﻦ ﺍﻟﻔﺮﻕ ﻣﺎ ﳝﻨﻊ ﺍﻹِﳊﺎﻕ‪،‬‬ ‫ﺱ ﻗﺪ ﻋ‪ِ‬ﻠ ‪‬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 ﺑﻄﻼﻧ‪‬ﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﻌﻘ ‪‬ﺪ ﺇﳕﺎ ﻭﻗﻊ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﺍﻟﻄﻔﻞ ﰲ‬ ‫ﺲ‬ ‫ﺣ‪‬ﺠﺮﻫﺎ ﻭﺇﻟﻘﺎﻣﻪ ﺛﺪﻳﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﺍﻟﻠﱭ ﻳﺪﺧﻞ ﺗﺒﻌﺎﹰ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻭﺍﻟﻌﻘﻼﺀ ﻗﺎﻃﺒﺔ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴ ‪‬‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﻭﺿﻊ ﺍﻟﻄﻔﻞ ﰲ ﺣ‪‬ﺠﺮﻫﺎ ﻟﻴﺲ ﻣﻘﺼﻮﺩﺍ ﺃﺻﻼﹰ‪ ،‬ﻭﻻ ﻭﺭﺩ ﻋﻠﻴﻪ ﻋﻘ ‪‬ﺪ ﺍﻹِﺟﺎﺭﺓ‪،‬‬ ‫ﻻ ﻋﺮﻓﹰﺎ ﻭﻻ ﺣﻘﻴﻘ ﹰﺔ ﻭﻻ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﻟﻮ ﺃﺭﺿﻌﺖ ﺍﻟﻄﻔ ﹶﻞ ﻭﻫﻮ ﰲ ﺣ‪‬ﺠﺮ ﻏﲑﻫﺎ‪ ،‬ﺃﻭ ﰲ ﻣﻬﺪﻩ‪،‬‬ ‫ﻻﺳﺘﺤﻘﺖ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺇﻟﻘﺎ ‪‬ﻡ ﺍﻟﺜﺪﻱ ﺍ‪‬ﺮﺩ‪ ،‬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 ،‬ﻭﻳ‪‬ﺪﻋﻰ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻴﺎ ‪‬‬ ‫ﺾ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻧﺪﺏ ﺇﱃ ﻣﻨﻴﺤﺔ ﺍﻟ ‪‬ﻌﻨ‪‬ﺰ ﻭﺍﻟﺸﺎﺓ ﻟﻠﺒﻨﻬﺎ‪ ،‬ﻭﺣ ‪‬‬


‫‪٥٩‬‬ ‫ﺏ ﻓﺎﻋﻠﻪ)‪ (١‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻴﻊ ﻭﻻ ﻫﺒﺔ‪ ،‬ﻓﺈﻥ ﻫِﺒﺔ ﺍﳌﻌﺪﻭﻡ ﺍ‪‬ﻬﻮﻝ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺫﻛﺮ ﺛﻮﺍ ‪‬‬ ‫ﺼﺢ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﺎﺭﻳ‪‬ﺔ ﺍﻟﺸﺎﺓ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻠﺒﻨﻬﺎ ﻛﻤﺎ ﻳ‪‬ﻌﲑﻩ ﺍﻟﺪﺍﺑﺔ ﻟﺮﻛﻮ‪‬ﺎ‪ ،‬ﻓﻬﺬﺍ ﺇﺑﺎﺣﺔ‬ ‫ﻻ ‪‬ﺗ ِ‬ ‫ﻟﻼﻧﺘﻔﺎﻉ ﺑﺪﺭﻫﺎ‪ ،‬ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﺎ ﺟﺎﺯ ﺃﻥ ﻳ‪‬ﺴﺘﻮﰱ ﺑﺎﻟﻌﺎﺭﻳ‪‬ﺔ ﺟﺎﺯ ﺃﻥ‬ ‫ﻳ‪‬ﺴﺘﻮﰱ ﺑﺎﻹِﺟﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﻣﻮﺭﺩ‪‬ﳘﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﳕﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺍﻟﺘﱪﻉ ‪‬ﺬﺍ ﻭﺍﳌﻌﺎﻭﺿﺔ ﻋﻠﻰ‬ ‫ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﰲ ‪$‬ﻣﺴﺎﺋﻠﻪ‪ :#‬ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﺗ‪‬ﻮﻓﹼﻲ ﻭﻋﻠﻴﻪ ﺳِﺘ ﹸﺔ‬ ‫ﻑ ِﺩﺭ‪‬ﻫ ٍﻢ ﺩ‪‬ﻳﻦ‪ ،‬ﻓﺪﻋﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪$‬ﻏﹸﺮﻣﺎﺀَﻩ‪ ،‬ﹶﻓ ﹶﻘ‪‬ﺒﹶﻠﻬ‪ ‬ﻢ ﺃﺭﺿ‪‬ﻪ‬ ‫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 ِﻈ‪‬ﻨ ِﺔ ﺍﻻﺷﺘﻬﺎﺭ‪ ،‬ﻭﱂ‬ ‫ﻳ‪‬ﻘﺎﺑﻠﻬﺎ ﺃﺣﺪ ﺑﺎﻹِﻧﻜﺎﺭ‪ ،‬ﺑﻞ ﺗﻠﻘﺎﻫﺎ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻹِﻗﺮﺍﺭ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻨﻜﺮﻭﻥ ﻣﺎ ﻫﻮ‬ ‫ﺩ‪‬ﻭﻧ‪‬ﻬﺎ ﻭﺇﻥ ﻓﻌﻠﻪ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﻋِﻤﺮﺍ ﹸﻥ ﺑﻦ ﺣﺼﲔ ﻭﻏﲑ‪‬ﻩ ﺷﺄﻥ ﻣﺘﻌﺔ‬ ‫ﺾ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﳊﺞ)‪ (٣‬ﻭﱂ ﻳﻨﻜﺮ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﺳﻨﺒﲔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃ‪‬ﺎ ﳏ ‪‬‬ ‫ﺍﳌﺎﻧﻌﲔ ﻣﻨﻬﺎ ﻻ ﺑﺪ ﳍﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﺘﺤ‪‬ﻴﻠﹸﻮﻥ 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 ‪‬ﺗ‪‬ﺒ ‪‬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 ﻣﻘﺼﻮﺩ‪‬ﻩ ﻣﺎ ﻳ‪‬ﺤ ِﺪﺛﹸﻪ ﺍﷲ ﻣِﻦ ﺍ ﹶ‬ ‫ﺑﺴﻘﻴﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﺴﺘﺄ ِﺟ ‪‬ﺮ ﺍﻟﺸﺎﺓ ﻟﻠﺒﻨﻬﺎ ﺳﻮﺍﺀ ﻣﻘﺼﻮﺩ‪‬ﻩ ﻣﺎ ﻳ‪‬ﺤﺪﺛﻪ ﺍﷲ ﻣﻦ ﻟﺒﻨﻬﺎ‬ ‫ﻕ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺒﺘﺔ ﺇﻻ ﻣﺎ ﻻ ﺗ‪‬ﻨﺎﻁ ﺑﻪ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﻣِﻦ‬ ‫ﺑﻌﻠﻔﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺍﻟﻘﻴﺎ ِﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﻓﺮ ‪‬‬ ‫ﺍﻟﻔﺮﻭﻕ ﺍﳌﻠﻐﺎﺓ‪ ،‬ﻭﺗﻨﻈﲑ‪‬ﻛﻢ 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 ﺗﻘﺪ‪‬ﻡ 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 ﻳ‪‬ﻐﻔﺮ 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 ﻋ‪‬ﻠﻰ ﹶﻇ ‪‬ﻬﺮٍ‪ ،‬ﺃﻭ ‪‬ﺳ ‪‬ﻤ ‪‬ﻦ ﰲ ﹶﻟ‪‬ﺒﻦٍ‪ ،‬ﺃ ‪‬ﻭ ﹶﻟ‪‬ﺒ ‪‬ﻦ ﰲ ‪‬‬ ‫‪$‬ﻧﻬ‪‬ﻰ ﺃﻥ ﻳ‪‬ﺒﺎﻉ ﺻ‪‬ﻮ ‪‬‬ ‫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 ﺍﻟﺒ‪‬ﺎﻫِﻠﻲ‪ ،‬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 ،‬ﻭ‪‬ﻛﺬﻟﻚ 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 ﻳ‪‬ﺴﻠﻢ ﰲ ﺣﺎﺋﻂ ﺑﻌﻴﻨﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﺪﺍ ﺻﻼﺣ‪‬ﻪ‪ ،‬ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ .‬ﻓﺈﺫﺍ ﺃﺳﻠﻢ‬ ‫ﺇﻟﻴﻪ ﰲ ﻛﻴﻞ ﻣﻌﻠﻮﻡ ﻣِﻦ ﻟﱭ ﻫﺬﻩ ﺍﻟﺸﺎﺓ ﻭﻗﺪ ﺻﺎﺭﺕ ﻟﺒﻮﻧﺎﹰ‪ ،‬ﺟﺎﺯ‪ ،‬ﻭﺩﺧﻞ ﲢﺖ ﻗﻮﻟﻪ‪:‬‬ ‫‪$‬ﻭ‪‬ﻰ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﰲ ﺿﺮﻭﻋﻬﺎ ﺇﻻ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ‪ ،#‬ﻓﻬﺬﺍ ﺇﺫ ﹲﻥ ﻟﺒﻴﻌﻪ ﺑﺎﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﻣﻌﻴﻨﹰﺎ‬ ‫ﺃﻭ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻷﻧﻪ ﱂ ﻳ‪‬ﻔﺼ‪‬ﻞ‪ ،‬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 ﺑﻴﻌ‪‬ﻪ ﺇﻻ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ‪ ،‬ﻭﻛﺎﻥ ﻟﺒﻨ‪‬ﻬﺎ‬ ‫ﻣﻌﻠﻮﻣﹰﺎ ﻻ ﳜﺘِﻠﻒ‪ ‬ﺑﺎﻟﻌﺎﺩﺓ‪ ،‬ﺟﺎﺯ ﺑﻴﻌ‪‬ﻪ ﺃﻳﺎﻣﺎﹰ‪ ،‬ﻭﺟﺮﻯ ﺣﻜﻤ‪‬ﻪ ﺑﺎﻟﻌﺎﺩﺓ ﳎﺮﻯ ﹶﻛ‪‬ﻴِﻠ ِ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 ‪‬ﻳ‪‬ﻨ ﹸﻘﺺ‪ ،‬ﺃﻭ ﻳﻨﻘﻄﻊ‪ ،‬ﻓﻬﺬﺍ ﻏﺮﺭ ﻻ ﳚﻮﺯ‪ ،‬ﻭﻫﺬﺍ ﲞﻼ ِ‬ ‫ﺐ ﻋﻠﻰ ﻣﻠﻜﻪ ﺑﺎﻟﺴ‪‬ﻘﻲ‪،‬‬ ‫ﺍﻹِﺟﺎﺭﺓ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻠﱭ ﳛﺪ‪‬ﺙ ﻋﻠﻰ ﻣ‪‬ﻠﻜﻪ ﺑﻌﻠﻔﻪ ﺍﻟﺪﺍﺑﺔ ﻛﻤﺎ ﳛﺪ‪‬ﺙ ﺍﳊ ‪‬‬ ‫ﱭ ﻋﻦ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﻧﻘﻄﻊ‪ ،‬ﻓﻬﻮ ﲟﱰﻟﺔ ﻧ‪‬ﻘﺼﺎﻥ 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 ِﺰﻣ‪‬ﻪ ﲨﻴ ‪‬ﻊ ﺍﻟ ِﻌﻮ‪‬ﺽ‪ ،‬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 ِﺮﺿ‪‬ﺎ ‪‬ﻩ ﺑﺎﻟﻌﻴﺐ ﻣﻊ ﺍﻷﺭﺵ ﻻ ﻳ‪‬ﺴﻘﻂ ﺣﻘﻪ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻻ ﺃﺭﺵ ﳌﻤﺴﻚ ﻟﻪ ﺍﻟﺮﺩ‪ ،‬ﱂ ﻳﻠﺰﻡ ﺳﻘﻮﻁ ﺍﻷﺭﺵ ﰲ ﺍﻹِﺟﺎﺭﺓ‪،‬‬ ‫ﺾ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻤﻜﻨﻪ 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،‬‬ ‫ﻓﺈﻟﺰﺍﻣ‪‬ﻪ 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 ﻳ‪‬ﻮﺿﺢ ﻫﺬﺍ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﱯ ج ﺣﻜﻢ ﺑﻮﺿﻊ ﺍﳉﻮﺍﺋﺢ ﻭﻫﻲ ﺃﻥ ﻳﺴﻘﻂ ﻋﻦ ﻣﺸﺘﺮﻱ‬ ‫ﺍﻟﺜﻤﺎﺭ ﻣﻦ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺃﺫﻫﺒﺖ ﻋﻠﻴﻪ ﺍﳉﺎﺋﺤﺔ ﻣِﻦ ﲦﺮﺗﻪ ﻭﻳ‪‬ﻤﺴﻚ 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 ‫ﺍﳌﺼﺮ‪‬ﺍﺓ ﺧﻴ‪‬ﺮ 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 ﺗ‪‬ﻮﺿﻊ ﻓﻴﻬﺎ ﺍﳉﺎﺋﺤ ﹸﺔ ﺑﺎﺗﻔﺎﻕ‬


‫‪٦٣‬‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ﻗﻴﻞ ﻟﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺑﺎﺏ ﻭﺿﻊ ﺍﳉﻮﺍﺋﺢ ﰲ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﻣ‪‬ﻦ ﻇ ‪‬ﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻭﻫﻢ‪ ،‬ﻗﺎﻝ‬ ‫ﺷﻴﺨ‪‬ﻨﺎ‪ :‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺑﺎﺏ ﻭﺿﻊ ﺍﳉﺎﺋﺤﺔ ﰲ ﺍﳌﺒﻴﻊ ﻛﻤﺎ ﰲ ﺍﻟﺜﻤﺮ ﺍﳌﺸﺘﺮﻯ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ‬ ‫ﺑﺎﺏ ﺗﻠﻒ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﻌﻘﺪ ﺃﻭ ﻓﻮﺍ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﻨﻔﻌﺔ ﰲ ﺍﻹِﺟﺎﺭﺓ‬ ‫ﺇﺫﺍ ﺗﻠﻔﺖ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﲡﺐ ﺍﻷﺟﺮﺓ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺄﺟﺮ ﺣﻴﻮﺍﻧﹰﺎ‬ ‫ﻒ ﺍﻟﺼ‪‬ﱪ ﹸﺓ ﻗﺒﻞ‬ ‫ﻱ ﻗﻔﻴﺰﹰﺍ ﻣِﻦ ﺻ‪‬ﱪﺓ 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 ﻓﺮ‪‬ﻗﻮﺍ 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 ‪‬ﻮﻭ‪‬ﺍ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻗﺎﻟﻮﺍ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﺎﻹِﺟﺎﺭﺓ‬ ‫ﲔ ﺍﳌﻘﺼﻮ ِﺩ ﺑﺎﻹِﺟﺎﺭﺓ‪ ،‬ﻛﺎﻥ ﻗﺪ ﺗﻠﻒ‬ ‫ﻫﻮ ﺍﻟﺰﺭﻉ‪ ،‬ﻓﺈﺫﺍ ﺣﺎﻟﺖ ﺍﻵﻓ ﹸﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬ ‫ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﺎﻟﻌﻘﺪ ﻗﺒﻞ ﺍﻟﺘﻤﻜﻦ ﻣِﻦ ﻗﺒﻀﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳ‪‬ﻌﺎﻭﺽ 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 ،‬ﻭﻣﺮ‪‬ﺓ ﺃﺟﺎﺯﻩ ﺑﺸﺮﻁ ‪‬ﺟ ‪‬ﺰ ِﻩ‬ ‫ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻣﻌﻠﻮﻡ ﻳ‪‬ﻤﻜﻦ ﺗﺴﻠﻴﻤ‪‬ﻪ‪ ،‬ﻓﺠﺎﺯ ﺑﻴﻌ‪‬ﻪ 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 ﺟﺰ‪‬ﻩ 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 ﺗ‪‬ﺨﻠﻖ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺘﺒﻊ ﺍﳌﻮﺟﻮﺩ‬ ‫ﺖ ﻛﻤﺎﳍﺎ‪.‬‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺟﻌﻼ ﻟﻠﺼﻮﻑ ﻭﻗﺘﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻳ‪‬ﺆﺧﺬ ﻓﻴﻪ ﻛﺎﻥ ﲟﱰﻟﺔ ﺃﺧﺬ ﺍﻟﺜﻤﺮﺓ ﻭﻗ ‪‬‬ ‫ﻭﻳ‪‬ﻮﺿﺢ 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 ﻳ‪‬ﻤﻜﻦ 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.‬‬


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